1. Saḷāyatanasaṃyuttaṃ · 1. 六处相应义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Saṃyuttanikāye · 相应部
Saḷāyatanavagga-aṭṭhakathā · 六处品注疏
1. Saḷāyatanasaṃyuttaṃ一、六处相应
1. Aniccavaggo
第一卷 无常品
1. Ajjhattāniccasuttavaṇṇanā一、内无常经注释
§1
1. Saḷāyatanavaggassa paṭhame cakkhunti dve cakkhūni – ñāṇacakkhu ceva maṃsacakkhu ca. Tattha ñāṇacakkhu pañcavidhaṃ – buddhacakkhu, dhammacakkhu, samantacakkhu, dibbacakkhu, paññācakkhūti. Tesu buddhacakkhu nāma āsayānusayañāṇañceva indriyaparopariyattañāṇañca, yaṃ – ‘‘buddhacakkhunā lokaṃ volokento’’ti (mahāva. 9; ma. ni. 1.283; 2.338) āgataṃ . Dhammacakkhu nāma heṭṭhimā tayo maggā tīṇi ca phalāni, yaṃ – ‘‘virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (mahāva. 16; ma. ni. 2.395) āgataṃ. Samantacakkhu nāma sabbaññutaññāṇaṃ, yaṃ – ‘‘pāsādamāruyha samantacakkhū’’ti (mahāva. 8; ma. ni. 1.282; 2.338) āgataṃ. Dibbacakkhu nāma ālokapharaṇena uppannaṃ ñāṇaṃ, yaṃ – ‘‘dibbena cakkhunā visuddhenā’’ti (pārā. 13; ma. ni. 2.341) āgataṃ. Paññācakkhu nāma catusaccaparicchedakañāṇaṃ, yaṃ – ‘‘cakkhuṃ udapādī’’ti (sa. ni. 5.1081; mahāva. 15) āgataṃ.
萨拉阿耨陀卷第一章关于眼根处说：眼根有两种——知识之眼与肉眼。这里所谓知识之眼包括五种：觉眼、法眼、普遍眼、神眼、慧眼。所谓觉眼，是指对根深烦恼及感官周转知见的智慧，称为“凭觉眼观察世间”而来。所谓法眼，是指出现三圣道及三果，这被称为“生起清净无染的法眼”。所谓普遍眼，是指通达一切之智，犹如“登上殿堂后以普遍眼观望”。所谓神眼，是以光明照见而生的智慧，称为“以清净的神眼”。所谓慧眼，是能断四圣谛的智慧，称“生成慧眼”。
Maṃsacakkhupi duvidhaṃ – sasambhāracakkhu, pasādacakkhūti. Tesu yvāyaṃ akkhikūpake akkhipaṭalehi parivārito maṃsapiṇḍo, yattha catasso dhātuyo vaṇṇagandharasojā sambhavo jīvitaṃ bhāvo cakkhupasādo kāyapasādoti saṅkhepato terasa sambhārā honti. Vitthārato pana catasso dhātuyo vaṇṇagandharasojā sambhavoti ime nava catusamuṭṭhānavasena chattiṃsa, jīvitaṃ bhāvo cakkhupasādo kāyapasādoti ime kammasamuṭṭhānā tāva cattāroti cattārīsa sambhārā honti. Idaṃ sasambhāracakkhu nāma. Yaṃ panettha setamaṇḍalaparicchinnena kaṇhamaṇḍalena parivārite diṭṭhimaṇḍale sanniviṭṭhaṃ rūpadassanasamatthaṃ pasādamattaṃ, idaṃ pasādacakkhu nāma. Tassa tato paresañca sotādīnaṃ vitthārakathā visuddhimagge vuttāva.
肉眼亦分两种：集聚眼与悦目眼。集聚眼指被眼睑和眼球包围之肉体，内含四大（地、水、火、风）和色、香、味、触、法五受，集合称之为生命、性命、眼的悦目和身体的悦目，简而言之即三类集聚。详细说四大与色、香、味、触、法五受共九者构成三十五个集聚，即生命、性命、眼的悦目与身体的悦目，此为集聚眼。悦目眼则指白色圆圈被黑色圆圈环绕所见之明净色相，称之为悦目眼。其后佛陀还详细说明了其它根门如耳根等的清净处。
Tattha yadidaṃ pasādacakkhu, taṃ gahetvā bhagavā – cakkhuṃ, bhikkhave, aniccantiādimāha. Tattha – ‘‘catūhi kāraṇehi aniccaṃ udayabbayavantatāyā’’tiādinā nayena vitthārakathā heṭṭhā pakāsitāyeva. Sotampi pasādasotameva adhippetaṃ, tathā ghānajivhākāyā. Manoti tebhūmakasammasanacāracittaṃ. Iti idaṃ suttaṃ chasu ajjhattikāyatanesu tīṇi lakkhaṇāni dassetvā kathite bujjhanakānaṃ ajjhāsayena vuttaṃ.
当时佛陀以此悦目眼为依据，告诫比库们说：眼是无常的。并举四种缘起因果，详细阐释眼的无常特性。其余根亦同理，如耳、鼻、舌、身等根，以此引导具觉悟者，阐明身心及根的三法印无常、苦、无我。
2-3. Ajjhattadukkhasuttādivaṇṇanā二至三、内苦经等注释
§2-3
2-3. Dutiyaṃ dve lakkhaṇāni, tatiyaṃ ekalakkhaṇaṃ dassetvā kathite bujjhanakānaṃ ajjhāsayena vuttaṃ. Sesāni pana tehi sallakkhitāni vā ettakeneva vā sallakkhessantīti.
第二第三品中详细说明了第二与第三法印，第三品中说明了唯一的法印，并以觉悟者的内心意向为根据加以讲述。其他的法印则会依此而定或说明。
4-6. Bāhirāniccasuttādivaṇṇanā四至六、《外无常经》等的注释
§4-6
4-6. Catutthe rūpagandharasaphoṭṭhabbā catusamuṭṭhānā, saddo dvisamuṭṭhāno, dhammāti tebhūmakadhammārammaṇaṃ. Idampi bāhiresu chasu āyatanesu tilakkhaṇaṃ dassetvā kathite bujjhanakānaṃ vasena vuttaṃ. Pañcame chaṭṭhe ca dutiyatatiyesu vuttasadisova nayo.
第四至第六品中，色为因缘生起的色受摸运动共四组，声为两组，法则是三种根本法相。此亦在六根外的六处中展示三法印而由觉悟者用内心证悟讲述。第五及第六品与第二、第三品的阐述相似。
7-12. Ajjhattāniccātītānāgatasuttādivaṇṇanā七至十二、《内无常过去未来经》等的注释
§7-12
7-12. Sattamādīni atītānāgatesu cakkhādīsu aniccalakkhaṇādīni sallakkhetvā paccuppannesu balavagāhena kilamantānaṃ vasena vuttāni. Sesaṃ sabbattha heṭṭhā vuttanayamevāti.
第七节至第十二节。对以七为起点，在过去与未来诸眼等识中，全面论述无常等相，对现行诸眼识则以强力着重，说明烦恼随作用而住。其余处，皆依前述讲法为准。
Aniccavaggo paṭhamo. · 第一品：无常品。
2. Yamakavaggo
第二章·对相章
1-4. Paṭhamapubbesambodhasuttādivaṇṇanā一至四、《第一正觉以前经》等的注释
§13-16
13-16. Yamakavaggassa paṭhamadutiyesu ajjhattikānanti ajjhattajjhattavasena ajjhattikānaṃ. So pana nesaṃ ajjhattikabhāvo chandarāgassa adhimattabalavatāya veditabbo. Manussānañhi antogharaṃ viya cha ajjhattikāyatanāni, gharūpacāraṃ viya cha bāhirāyatanāni. Yathā nesaṃ puttadāradhanadhaññapuṇṇe antoghare chandarāgo adhimattabalavā hoti, tattha kassaci pavisituṃ na denti, appamattena bhājanasaddamattenāpi ‘‘kiṃ eta’’nti? Vattāro bhavanti. Evamevaṃ chasu ajjhattikesu āyatanesu adhimattabalavachandarāgoti. Iti imāya chandarāgabalavatāya tāni ‘‘ajjhattikānī’’ti vuttāni. Gharūpacāre pana no tathā balavā hoti, tattha carante manussepi catuppadānipi na sahasā nivārenti. Kiñcāpi na nivārenti, anicchantā pana pasupacchimattampi gahituṃ na denti. Iti nesaṃ tattha na adhimattabalavachandarāgo hoti. Rūpādīsupi tatheva na adhimattabalavachandarāgo, tasmā tāni ‘‘bāhirānī’’ti vuttāni. Vitthārato pana ajjhattikabāhirakathā visuddhimagge vuttāva. Sesaṃ dvīsupi suttesu heṭṭhā vuttanayameva. Tathā tatiyacatutthesu.
第十三至十六节。对相章的前二节中，所谓内部者乃由内中的内在实相构成。这里必须知晓，这些内部相带有对欲乐的强烈势力。人们心中如同内室一样，有内在诸境界，如同户内，而外境界似外屋。正如当内室满载子女、财物及粮食时，内室对欲望的强烈势力强盛，无人敢轻易进入，若稍不注意甚至会因食物声响生疑惑。对此六种内在境界，因欲乐威力强大，故谓为“内部者”。而户外行走者则无此威力，即使行人不随意抢夺四肢等物，亦不愿强行取用。故此处未见欲乐之强势。对色等外境亦如是，故称为“外部者”。关于内外相的详细论述，在清净之道章节中已有说法。其余两经也以此为准，第三与第四经亦同。
5-6. Paṭhamanoceassādasuttādivaṇṇanā五至六、《第一若无乐味经》等的注释
§17-18
17-18. Pañcame nissaṭāti nikkhantā. Visaññuttāti nosaṃyuttā. Vippamuttāti no adhimuttā vimariyādīkatena cetasāti nimmariyādīkatena cetasā. Yañhi kilesajātaṃ vā vaṭṭaṃ vā appahīnaṃ hoti, tena sekhānaṃ cittaṃ samariyādīkataṃ nāma. Yaṃ pahīnaṃ, tena vimariyādīkataṃ. Idha pana sabbaso kilesānañceva vaṭṭassa ca pahīnattā vimariyādīkatena kilesavaṭṭamariyādaṃ atikkantena cittena vihariṃsūti attho. Chaṭṭhepi eseva nayo. Chasupi panetesu suttesu catusaccameva kathitanti veditabbaṃ.
第十七至十八节。第五中释出离意为离去；释解意为不绊缠；解脱意为未被束缚。心中若无烦恼所生轮回，则为学人心中不显现烦恼痕迹。若烦恼已断，则称为不再显现痕迹。此处意指烦恼及轮回整体已断，学人心中不显现烦恼轮回譬如超越烦恼轮回之心。第六经亦同理。第六经及后两经皆论述四圣谛，应当了知。
7-10. Paṭhamābhinandasuttādivaṇṇanā七至十、《第一欢喜经》等的注释
§19-22
19-22. Sattamādīsu catūsu vaṭṭavivaṭṭameva kathitaṃ. Anupubbakathā pana nesaṃ heṭṭhā vuttanayeneva veditabbāti.
第十九至二十二节。以七为起点，详述四圣谛之轮回与断除。初步论述皆依前述，以此为准。
Yamakavaggo dutiyo. · 第二双品。
3. Sabbavaggo
第三章·法集章
1. Sabbasuttavaṇṇanā一、《一切经》注释
§23
23. Sabbavaggassa paṭhame sabbaṃ vo, bhikkhaveti sabbaṃ nāma catubbidhaṃ – sabbasabbaṃ, āyatanasabbaṃ, sakkāyasabbaṃ, padesasabbanti. Tattha –
第二十三章。全部品第一节中称『全部』者，一切共有四种，谓『全体全部』『根境全部』『有身全部』『处所全部』。其义如下——
‘‘Na tassa addiṭṭhamidhaatthi kiñci,
『彼中无任何未被彰显之事，
Atho aviññātamajānitabbaṃ;
亦无不可认知者，
Sabbaṃ abhiññāsi yadatthi neyyaṃ,
一切悉皆通达，凡宜当断者，
Tathāgato tena samantacakkhū’’ti. (mahāni. 156; cūḷani. dhotakamāṇavapucchāniddeso 32; paṭi. ma. 1.121) –
如来以其无碍之慧眼亦复如是。』（大本156；小本《投陀迦摩那问义》32；《大毗婆沙论》1.121）——
Idaṃ sabbasabbaṃ nāma. ‘‘Sabbaṃ vo, bhikkhave, desessāmi, taṃ suṇāthā’’ti (saṃ. ni. 4.24) idaṃ āyatanasabbaṃ nāma. ‘‘Sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī’’ti (ma. ni. 1.1) idaṃ sakkāyasabbaṃ nāma. ‘‘Sabbadhammesu vā pana paṭhamasamannāhāro uppajjati cittaṃ mano mānasaṃ…pe… tajjāmanodhātū’’ti idaṃ padesasabbaṃ nāma. Iti pañcārammaṇamattaṃ padesasabbaṃ. Tebhūmakadhammā sakkāyasabbaṃ. Catubhūmakadhammā āyatanasabbaṃ. Yaṃkiñci neyyaṃ sabbasabbaṃ. Padesasabbaṃ sakkāyasabbaṃ na pāpuṇāti, sakkāyasabbaṃ āyatanasabbaṃ na pāpuṇāti, āyatanasabbaṃ sabbasabbaṃ na pāpuṇāti. Kasmā? Sabbaññutaññāṇassa ayaṃ nāma dhammo ārammaṇaṃ na hotīti natthitāya. Imasmiṃ pana sutte āyatanasabbaṃ adhippetaṃ.
此即所谓『全体全部』。言曰：「诸比库，我将为汝等说一切法，尔等当闻受。」（《相应部》4.24）此即所谓『根境全部』。言曰：「我将为诸比库说诸法之根本缘起。」（《大尼毗尼婆沙》1.1）此即所谓『有身全部』。言曰：「诸法中，色、受、想、行、识，作为第一而生者为心、意、心所……」此即所谓『处所全部』。处所有五种色相，处所属归于有身全部，有身全部属于根境全部，根境全部包含全体全部。处所全部不能包含有身全部，有身全部不能包含根境全部，根境全部不能包含全体全部，何以故？所知遍及全体全部者，所谓诸法通达智，非所缘之法不被包含。于此经中，根境全部被尊为主导。
Paccakkhāyāti paṭikkhipitvā. Vācāvatthukamevassāti, vācāya vattabbavatthumattakameva bhaveyya. Imāni pana dvādasāyatanāni atikkamitvā ayaṃ nāma añño sabhāvadhammo atthīti dassetuṃ na sakkuṇeyya. Puṭṭho ca na sampāyeyyāti, ‘‘katamaṃ aññaṃ sabbaṃ nāmā’’ti? Pucchito, ‘‘idaṃ nāmā’’ti vacanena sampādetuṃ na sakkuṇeyya. Vighātaṃ āpajjeyyāti dukkhaṃ āpajjeyya. Yathā taṃ, bhikkhave, avisayasminti ettha tanti nipātamattaṃ. Yathāti kāraṇavacanaṃ, yasmā avisaye puṭṭhoti attho. Avisayasmiñhi sattānaṃ vighātova hoti, kūṭāgāramattaṃ silaṃ sīsena ukkhipitvā gambhīre udake taraṇaṃ avisayo, tathā candimasūriyānaṃ ākaḍḍhitvā pātanaṃ, tasmiṃ avisaye vāyamanto vighātameva āpajjati, evaṃ imasmimpi avisaye vighātameva āpajjeyyāti adhippāyo.
“Paccakkhāyāti”意为“放下、舍弃”。“Vācāvatthukamevassāti”者，即言辞所应成为的对象而已。此义谓言辞唯应作为可言述之事的对象而存在。然此处所说“十二入处”已超越，故此“别名”不能以此作示现说明。若询问“何为其他所有之名？”也不能以“此即名”为答。因若扰乱，则如苦恼生起。譬如，比库们！“非指向性”者，在此乃止于语尾之标记词。如“yathā”是因缘之语，因为“不指向”之义故称之。于非指向境界众生之中，扰乱现起，如穷山恶劣草庐中以头骨为坐具，渡过深水之境；亦如月日被云遮蔽消逝，扰动即生。于此非指向境界烦扰真实出现，此即为“扰乱”之义理。
2. Pahānasuttavaṇṇanā二、《舍断经》注释
§24
24. Dutiye sabbappahānāyāti sabbassa pahānāya. Cakkhusamphassapaccayā uppajjati vedayitanti cakkhusamphassaṃ mūlapaccayaṃ katvā uppannā sampaṭicchanasantīraṇavoṭṭhabbanajavanavedanā. Cakkhuviññāṇasampayuttāya pana vattabbameva natthi. Sotadvārādivedanāpaccayādīsupi eseva nayo. Ettha pana manoti bhavaṅgacittaṃ. Dhammāti ārammaṇaṃ. Manoviññāṇanti sahāvajjanakajavanaṃ. Manosamphassoti bhavaṅgasahajāto samphasso. Vedayitanti sahāvajjanavedanāya javanavedanā. Bhavaṅgasampayuttāya pana vattabbameva natthi. Āvajjanaṃ bhavaṅgato amocetvā manoti sahāvajjanena bhavaṅgaṃ daṭṭhabbaṃ. Dhammāti ārammaṇaṃ. Manoviññāṇanti javanaviññāṇaṃ. Manosamphassoti bhavaṅgasahajāto samphasso. Vedayitanti javanasahajātā vedanā. Sahāvajjanena bhavaṅgasahajātāpi vaṭṭatiyeva. Yā panettha desanā anusiṭṭhiāṇā, ayaṃ paṇṇatti nāmāti.
“二、舍弃一切”者，即完全舍弃一切者。因眼触缘起，生受感。眼触为根本缘，故生出断净之清净受生灭。与眼识相应者，当无应作之法。于耳等诸根缘受亦同理。此时称“心”为“心识流转”。“法”为缘起之境界。“心识”为共生生起之流转识。“心触”为缘生之共处接触。“受”为共生之受感。与流转心相应者，无“应作法”存在。放弃流转心后，心以共生所依流转心显现。称“法”为缘起境界。“心识”为生起之流转识。“心触”为缘生共处接触。“受”为流转所生之受感。因共生缘故，流转心与受共生发生。此所说为言说之俗谛。
3. Abhiññāpariññāpahānasuttavaṇṇanā三、《证知、遍知、舍断经》注释
§25
25. Tatiye sabbaṃ abhiññā pariññā pahānāyāti sabbaṃ abhijānitvā parijānitvā pajahanatthāya. Abhiññā pariññā pahātabbanti abhijānitvā parijānitvā pahātabbaṃ. Sesaṃ vuttanayeneva veditabbaṃ.
“三、舍弃一切的知见”者，即因全面了解而舍弃。所谓知见舍弃，即因认识彻知而生舍离。其余意涵应依前文理解。
4. Paṭhamaaparijānanasuttavaṇṇanā四、《第一不遍知经》注释
§26
26. Catutthe anabhijānaṃ aparijānaṃ avirājayaṃ appajahanti anabhijānanto aparijānanto avirājento appajahanto. Ettha ca avirājentoti avigacchāpento. Iti imasmiṃ sutte tissopi pariññā kathitā honti. ‘‘Abhijāna’’nti hi vacanena ñātapariññā kathitā, ‘‘parijāna’’nti vacanena tīraṇapariññā, ‘‘virājayaṃ pajaha’’nti dvīhi pahānapariññāti.
“四、不识不知而不染舍弃”者，即不识、不知、不染者能舍弃。不识者为不入其知、不知者为不熟知、不染者为不染污而舍弃。此处“不染”为不失去之意。此经中，亦言三者皆为知见。‘不识’指熟悉之知，‘不知’指断绝之知，‘舍弃不染’为二种舍弃之知。
5. Dutiyaaparijānanasuttavaṇṇanā五、《第二不遍知经》注释
§27
27. Pañcame cakkhuviññāṇaviññātabbā dhammāti heṭṭhā gahitarūpameva gahetvā dasseti. Heṭṭhā vā āpāthagataṃ gahitaṃ, idha anāpāthagataṃ. Idaṃ panettha sanniṭṭhānaṃ – heṭṭhā āpāthagatampi anāpāthagatampi gahitameva, idha pana cakkhuviññāṇasampayuttā tayo khandhā. Te hi cakkhuviññāṇena saha viññātabbattā ‘‘cakkhuviññāṇaviññātabbā’’ti vuttā. Sesapadesupi eseva nayo.
“五、眼识应知法”者，意指“下”者如实把取之体相。言“下”谓如路径所取，这里则非路径。此为所说之“所在”——下处有路径与无路径之分别。此处有眼识相应三个界：五蕴、根、境。因彼三界与眼识相应合，故能称“眼识应知”。其他部分亦同理。
6. Ādittasuttavaṇṇanā6. 燃烧经注释
§28
28. Chaṭṭhe gayāsīseti gayāgāmassa hi avidūre gayāti ekā pokkharaṇīpi atthi nadīpi, gayāsīsanāmako hatthikumbhasadiso piṭṭhipāsāṇopi, yattha bhikkhusahassassapi okāso pahoti, bhagavā tattha viharati. Tena vuttaṃ ‘‘gayāsīse’’ti. Bhikkhū āmantesīti tesaṃ sappāyadhammadesanaṃ vicinitvā taṃ desessāmīti āmantesi.
“六、名为伽耶石”者，谓伽耶乡不远处有一伽耶，如同小水潭及河流。名为伽耶石，如象鼻石及蜂巢石，能容纳千比库居住。世尊亦在彼处住。故名为“伽耶石”。比库们受劝：应研习修习善法，授以教诲。
Tatrāyaṃ anupubbikathā – ito kira dvānavutikappe mahindo nāma rājā ahosi. Tassa jeṭṭhaputto phusso nāma. So pūritapāramī pacchimabhavikasatto, paripākagate ñāṇe bodhimaṇḍaṃ āruyha sabbaññutaṃ paṭivijjhi . Rañño kaniṭṭhaputto tassa aggasāvako ahosi, purohitaputto dutiyasāvako. Rājā cintesi – ‘‘mayhaṃ jeṭṭhaputto nikkhamitvā buddho jāto, kaniṭṭhaputto aggasāvako, purohitaputto dutiyasāvako’’ti. So ‘‘amhākaṃyeva buddho, amhākaṃ dhammo, amhākaṃ saṅgho’’ti vihāraṃ kāretvā vihāradvārakoṭṭhakato yāva attano gharadvārā ubhato veḷubhittikuṭikāhi parikkhipitvā matthake suvaṇṇatārakakhacitasamosaritagandhadāmamālādāmavitānaṃ bandhāpetvā heṭṭhā rajatavaṇṇaṃ vālukaṃ santharitvā pupphāni vikirāpetvā tena maggena bhagavato āgamanaṃ kāresi.
于是，有一次初期，名为摩诃因陀的国王在世。其长子名为普苏。此人已圆满精进波罗蜜，历尽彼岸之业，证得圆满智慧，登悟道场，通达一切，经藏无遗。国王的幼子是他的首席弟子，名曰阿加萨。宰相之子为第二弟子。国王思惟：『我长子出家成佛，幼子为头首弟子，宰相子为第二弟子。』于是他安置『这是我们的佛，我们的法，我们的僧』的住处，在住处门口，围以栏杆，直到他的住宅门口两边，用苇茎糊成的小亭子围护，头顶以镀金星宝装饰，散发馥郁香气，布置彩幔，底下覆盖银色细沙，并洒撒鲜花。以此庄严道路，供奉世尊降临。
Satthā vihārasmiṃyeva ṭhito cīvaraṃ pārupitvā antosāṇiyāva saddhiṃ bhikkhusaṅghena rājagehaṃ āgacchati, katabhattakicco antosāṇiyāva gacchati. Koci kaṭacchubhikkhāmattampi dātuṃ na labhati. Tato nāgarā ujjhāyiṃsu, ‘‘buddho loke uppanno, na ca mayaṃ puññāni kātuṃ labhāma. Yathā hi candimasūriyā sabbesaṃ ālokaṃ karonti, evaṃ buddhā nāma sabbesaṃ hitatthāya uppajjanti, ayaṃ pana rājā sabbesaṃ puññacetanaṃ attanoyeva anto pavesetī’’ti.
佛陀留居寺院时，披穿袈裟，内紧外松，和比库僧团一同行至王宫，享用膳食，回返寺院，如行如动。有人未能得到足够的托钵乞食。于是众民发怒，说：『佛陀已出现在世，然我等无法作功德。正如月与日普照众生，佛亦为众生利益出现。但这王将天下功德，尽自独享内用啊。』
Tassa ca rañño aññe tayo puttā atthi. Nāgarā tehi saddhiṃ ekato hutvā sammantayiṃsu, ‘‘rājakulehi saddhiṃ aṭṭo nāma natthi, ekaṃ upāyaṃ karomā’’ti. Te paccante core uṭṭhāpetvā, ‘‘katipayā gāmā pahaṭā’’ti sāsanaṃ āharāpetvā rañño ārocayiṃsu. Rājā putte pakkosāpetvā‘‘tātā, ahaṃ mahallako, gacchatha core vūpasamethā’’ti pesesi. Payuttacorā ito cito ca avippakiritvā tesaṃ santikameva āgacchiṃsu. Te anāvāse gāme vāsetvā ‘‘vūpasamitā corā’’ti āgantvā rājānaṃ vanditvā aṭṭhaṃsu.
国王另有三个儿子。众民与他们同心联合，商议曰：『王室中联结并非八人，有一个方法可行。』他们夜半起身，放出盗贼，令其洗劫乡邑，招致骚乱，再将此消息通报国王。国王吩咐儿子们：“父亲我年迈，你去制伏盗贼吧！”遣使而去。拜贼众迅疾无阻，临近王宫。盗贼未入乡村住所，拜访国王称：“盗贼已被制服。”
Rājā tuṭṭho ‘‘tātā, varaṃ vo demī’’ti āha. Te adhivāsetvā gantvā nāgarehi saddhiṃ mantayiṃsu, ‘‘raññā amhākaṃ varo dinno. Kiṃ gaṇhāmā’’ti? Ayyaputtā, tumhākaṃ hatthiassādayo na dullabhā , buddharatanaṃ pana dullabhaṃ, na sabbakālaṃ uppajjati, tumhākaṃ jeṭṭhabhātikassa phussabuddhassa paṭijagganavaraṃ gaṇhathāti. Te ‘‘evaṃ karissāmā’’ti nāgarānaṃ paṭissuṇitvā katamassukammā sunhātā suvilittā rañño santikaṃ gantvā, ‘‘deva, no varaṃ dethā’’ti yāciṃsu. Kiṃ gaṇhissatha tātāti? Deva, amhākaṃ hatthiassādīhi attho natthi, jeṭṭhabhātikassa no phussabuddhassa paṭijagganavaraṃ dethāti. ‘‘Ayaṃ varo na sakkā mayā jīvamānena dātu’’nti dve kaṇṇe pidahi. ‘‘Deva, na tumhe amhehi balakkārena varaṃ dāpitā, tumhehi attano ruciyā tuṭṭhehi dinno. Kiṃ, deva, rājakulassa dve kathā vaṭṭantī’’ti? Saccavāditāya bhaṇiṃsu.
国王喜悦，言：“好吧，我赐你们福德。”他们议事说：“王已赐予我们福德，但我们该如何接受呢？”你们年轻人象牙等财富并不罕见，唯佛陀之宝殊胜难得，不常现起。你们须将幼弟佛陀的守护福德集合起来。”他们答：“我们必当如此。”听闻此言，众民肃然，勤于恭敬国王，请求“不赐给天神的福德”。“如何赐予呢？我们无若象牙等财富宝贵，不可有生者给予。”二耳被揪住。“天神，汝不因我等力量赐福，是以按你自心欢喜所予。为何王室有此二说？”他们以诚实言辞答复。
Rājā vinivattituṃ alabhanto – ‘‘tātā, satta saṃvacchare satta māse satta ca divase upaṭṭhahitvā tumhākaṃ dassāmī’’ti āha. ‘‘Sundaraṃ, deva, pāṭibhogaṃ dethā’’ti. ‘‘Kissa pāṭibhogaṃ tātā’’ti? ‘‘Ettakaṃ kālaṃ amaraṇapāṭibhogaṃ devā’’ti. ‘‘Tātā, ayuttaṃ pāṭibhogaṃ dāpetha, na sakkā evaṃ pāṭibhogaṃ dātuṃ, tiṇagge ussāvabindusadisaṃ sattānaṃ jīvita’’nti. ‘‘No ce, deva, pāṭibhogaṃ detha, mayaṃ antarā matā kiṃ kusalaṃ karissāmā’’ti? ‘‘Tena hi, tātā, cha saṃvaccharāni dethā’’ti. ‘‘Na sakkā, devā’’ti. ‘‘Tena hi pañca, cattāri, tīṇi, dve, ekaṃ saṃvaccharaṃ detha’’. ‘‘Satta, cha māse detha…pe… māsaḍḍhamattaṃ dethā’’ti. ‘‘Na sakkā, devā’’ti. ‘‘Tena hi sattadivasamattaṃ dethā’’ti. ‘‘Sādhu, devāti satta divase sampaṭicchiṃsu’’. Rājā satta saṃvacchare satta māse satta divase kattabbasakkāraṃ sattasuyeva divasesu akāsi.
国王未能忽视，言：“好吧！七年七月七日每日侍奉我，届时我必赐你们赏赐。”众人答：“请赐美妙盛宴。”国王问：“何等盛宴？”“如此久远的不死盛宴，天神说。”国王曰：“赐我一万的盛宴吧，我不能赐如此盛宴，因三谷中七十多众生的生命犹如露珠。”众人曰：“若不赐盛宴，彼等将不明白何以为善。”国王答：“依此法，请赐六年。”众人曰：“不行，赐五年，四年，三年，二年，一年。”国王说：“赐七个月。”“不行，赐半年。”“不行，赐七日。”“好，将赐于七日。”国王在这七日间悉心准备。在七年七月七日，尊重并实施所有事宜。
Tato puttānaṃ vasanaṭṭhānaṃ satthāraṃ pesetuṃ aṭṭhausabhavitthataṃ maggaṃ alaṅkārāpesi, majjhaṭṭhāne catuusabhappamāṇaṃ padesaṃ hatthīhi maddāpetvā kasiṇamaṇḍalasadisaṃ katvā vālukāya santharāpetvā pupphābhikiṇṇamakāsi, tattha tattha kadaliyo ca puṇṇaghaṭe ca ṭhapāpetvā dhajapaṭākā ukkhipāpesi. Usabhe usabhe pokkharaṇiṃ khaṇāpesi, aparabhāge dvīsu passesu gandhamālāpupphāpaṇe pasārāpesi. Majjhaṭṭhāne catuusabhavitthārassa alaṅkatamaggassa ubhosu passesu dve dve usabhavitthāre magge khāṇukaṇṭake harāpetvā daṇḍadīpikāyo kārāpesi. Rājaputtāpi attano āṇāpavattiṭṭhāne soḷasausabhamaggaṃ tatheva alaṅkārāpesuṃ.
随后派遣使者，装饰通往子弟居所的道路，共修筑八个牛群广阔的路段。在中央置四头牛大小的象群，由大象牵引，成就似金刚石圆盘的装饰，用沙子铺设，浇洒鲜花。在途中安放香蕉及盛满花香果实的钵置。升起旌旗彩旗。牛群群群拂动池塘的水波，在前后两处布置两处花香果环和花圈。中央有装饰道路的牛栏，两侧牛栏上设水槽，安置火炬。殿王子亦在其宫殿修筑十六段为牛群装饰之道路。
Rājā attano āṇāpavattiṭṭhānassa kedārasīmaṃ gantvā satthāraṃ vanditvā paridevamāno, ‘‘tātā, mayhaṃ dakkhiṇakkhiṃ uppāṭetvā gaṇhantā viya gacchatha, evaṃ gaṇhitvā gatā pana buddhānaṃ anucchavikaṃ kareyyātha. Mā surāsoṇḍā viya pamattā vicaritthā’’ti āha. Te ‘‘jānissāma mayaṃ, devā’’ti satthāraṃ gahetvā gatā, vihāraṃ kāretvā satthu niyyātetvā tattha satthāraṃ paṭijaggantā kālena therāsane, kālena majjhimāsane, kālena saṅghanavakāsane tiṭṭhanti. Dānaṃ upaparikkhamānānaṃ tiṇṇampi janānaṃ ekasadisameva ahosi. Te upakaṭṭhāya vassūpanāyikāya cintayiṃsu – ‘‘kathaṃ nu kho satthu ajjhāsayaṃ gaṇheyyāmā’’ti? Atha nesaṃ etadahosi – ‘‘buddhā nāma dhammagaruno, na āmisagaruno, sīle patiṭṭhamānā mayaṃ satthu ajjhāsayaṃ gahetuṃ sakkhissāmā’’ti dānasaṃvidhāyake manusse pakkosāpetvā, ‘‘tātā, imināva nīhārena yāgubhattakhādanīyādīni sampādentā dānaṃ pavattethā’’ti vatvā dānasaṃvidahanapalibodhaṃ chindiṃsu.
国王前往自己浴池所在之地，抵达边界后，恭敬礼敬弟子们，悲痛地说：「诸位长老，若有人将我正面打开，像捉拿猎物般绕行，我便如是被收拘了，而佛陀的随从若这样被拘捉，亦当如此善加劝诫。不可如醉醺醺的虚醉者那般愚昧行事。」他们回答：「我们知道了，天人们。」随后接受了弟子的护持，建造了修行所，迎接导师入驻。导师有时坐在长老座，有时居于中老座，有时站立于僧团开会座中。众多布施者丰盛聚集在同一时刻。诸弟子和雨季女供养人思考：「如何夺取导师的欢心呢？」最终明白：「佛者乃法之尊者非财物之主，凭持戒行，我们定能获得导师的欢心。」遂使世间布施者奋发精进，说：「长老们，借此法门，依照正法饮食，应行布施。」自此广布布施教化得以推广。
Atha nesaṃ jeṭṭhabhātā pañcasate purise ādāya dasasu sīlesu patiṭṭhāya dve kāsāyāni acchādetvā kappiyaṃ udakaṃ paribhuñjamāno vāsaṃ kappesi. Majjhimo tīhi, kaniṭṭho dvīhi purisasatehi saddhiṃ tatheva paṭipajji. Te yāvajīvaṃ satthāraṃ upaṭṭhahiṃsu. Satthā tesaṃyeva santike parinibbāyi.
于是他们的长兄携带五百男子，确立十种戒律，穿着两件袈裟，饮用合法水，安居修行。中辈有三百人，幼辈两百人，如法修行。终生侍奉导师。导师在他们中间证得涅槃。
Tepi kālaṃ katvā tato paṭṭhāya dvānavutikappe manussalokato devalokaṃ, devalokato ca manussalokaṃ saṃsarantā amhākaṃ satthukāle devalokā cavitvā manussaloke nibbattiṃsu. Tesaṃ dānagge byāvaṭo mahāamacco aṅgamagadhānaṃ rājā bimbisāro hutvā nibbatti. Te tasseva rañño raṭṭhe brāhmaṇamahāsālakule nibbattiṃsu. Jeṭṭhabhātā jeṭṭhova jāto, majjhimakaniṭṭhā majjhimakaniṭṭhāyeva. Yepi tesaṃ parivāramanussā, te parivāramanussāva jātā. Te vuddhimanvāya tayopi janā taṃ purisasahassaṃ ādāya nikkhamitvā tāpasā hutvā uruvelāyaṃ nadītīreyeva vasiṃsu. Aṅgamagadhavāsino māse māse tesaṃ mahāsakkāraṃ abhiharanti.
经过此时，二千二百人皆从人间往来天界、再由天界转生人间，行轮回法。此中布施第一者为伟岸长老，名宾比萨拉王，众生于其国王府婆罗门大家族出生。长兄诞生为长兄，中辈幼辈出生于中辈幼辈之家。喂养他们者诸人，携千男子远行，苦行于乌鲁维拉河畔。居住于阿耆尼骤国的百姓每月为他们敬重礼拜。
Atha amhākaṃ bodhisatto katābhinikkhamano anupubbena sabbaññutaṃ patvā pavattitavaradhammacakko yasādayo kulaputte vinetvā saṭṭhi arahante dhammadesanatthāya disāsu uyyojetvā sayaṃ pattacīvaramādāya – ‘‘te tayo jaṭilabhātike damessāmī’’ti uruvelaṃ gantvā anekehi pāṭihāriyasatehi tesaṃ diṭṭhiṃ bhinditvā te pabbājesi. So taṃ iddhimayapattacīvaradharaṃ samaṇasahassaṃ ādāya gayāsīsaṃ gantvā tehi parivārito nisīditvā, – ‘‘katarā nu kho etesaṃ dhammakathā sappāyā’’ti cintento, ‘‘ime sāyaṃpātaṃ aggiṃ paricaranti. Imesaṃ dvādasāyatanāni ādittāni sampajjalitāni viya katvā desessāmi, evaṃ ime arahattaṃ pāpuṇituṃ sakkhissantī’’ti sanniṭṭhānamakāsi. Atha nesaṃ tathā dhammaṃ desetuṃ imaṃ ādittapariyāyaṃ abhāsi. Tena vuttaṃ – ‘‘bhikkhū āmantesīti tesaṃ sappāyadhammadesanaṃ vicinitvā taṃ desessāmīti āmantesī’’ti. Tattha ādittanti padittaṃ sampajjalitaṃ. Sesaṃ vuttanayameva. Iti imasmiṃ sutte dukkhalakkhaṇaṃ kathitaṃ.
当时我们的菩萨完成发心而出家，逐渐通晓一切，转法轮、调伏尊长子弟，亲自持袈裟说：「我将教化这三百顽固兄弟。」前往乌鲁维拉，以一千多个神通奇迹改变他们的见解，令其出家。菩萨携万名出家众至拘尸那城，众人围绕坐下，心怀思忖：「如何巧妙善说此法？」说：「他们心中燃烧灯火，吾将讲说诸欲根火般被燃烧而成之法，借此彼等可证阿拉汉果。」菩萨在场开示此燃烧法门。佛言：「比库们，吾欲教导诸尊者关于此燃烧法的说法，待你们慎思其要义后再演说。」此处的“燃烧”，谓已点燃，余义止于此。由此经中阐述苦相之说。
7. Addhabhūtasuttavaṇṇanā7. 半存在经注释
§29
29. Sattame addhabhūtanti adhibhūtaṃ ajjhotthaṭaṃ, upaddutanti attho. Imasmimpi sutte dukkhalakkhaṇameva kathitaṃ.
第29节，第七层，所谓“‘上界境’意为‘上界’，‘被搅乱’意为‘意义’。”此经中仅讨论苦相法。
8. Samugghātasāruppasuttavaṇṇanā8. 根除相应经注释
§30
30. Aṭṭhame sabbamaññitasamugghātasāruppanti sabbesaṃ taṇhāmānadiṭṭhimaññitānaṃ samugghātāya anucchavikaṃ. Idhāti imasmiṃ sāsane. Cakkhuṃ na maññatīti cakkhuṃ ahanti vā mamanti vā paroti vā parassāti vā na maññati. Cakkhusmiṃ na maññatīti ahaṃ cakkhusmiṃ, mama kiñcanapalibodho cakkhusmiṃ paro cakkhusmiṃ, parassa kiñcanapalibodho cakkhusminti na maññati. Cakkhuto na maññatīti ahaṃ cakkhuto niggato, mama kiñcanapalibodho cakkhuto niggato, paro cakkhuto niggato, parassa kiñcanapalibodho cakkhuto niggatoti evampi na maññati, taṇhāmānadiṭṭhimaññanānaṃ ekampi na uppādetīti attho. Cakkhuṃ meti na maññatīti mama cakkhūti na maññati, mamattabhūtaṃ taṇhāmaññanaṃ na uppādetīti attho. Sesaṃ uttānamevāti. Imasmiṃ sutte catucattālīsāya ṭhānesu arahattaṃ pāpetvā vipassanā kathitā.
第30节，第八层，谓所有构成生起渴欲者的体受心相互关系被消灭而成的断灭。此义在此法中。所谓“眼不见”，意为眼不谓“我属之”、“我所有”或“为我所”、“是我之”等。眼中不谓“我有”，亦不谓“他有”。例如，‘我属眼’、‘我有无所觉察之眼’，‘他属眼’、‘他有无所觉察之眼’皆非我见。‘眼去不见’，意谓眼未生、我无、他有、他属等皆非曰“见”。渴欲取相不生即是此义。所谓“我有眼”不谓“我见眼”，不生由“我见”生之渴欲。余义如上所述。本经于四十四处分别说出证得阿拉汉果时的内证净智。
9. Paṭhamasamugghātasappāyasuttavaṇṇanā9. 第一根除适宜经注释
§31
31. Navame samugghātasappāyāti samugghātassa upakārabhūtā. Tato taṃ hoti aññathāti tato taṃ aññenākārena hoti. Aññathābhāvī bhavasatto loko bhavamevābhinandatīti aññathābhāvaṃ vipariṇāmaṃ upagamanena aññathābhāvī hutvāpi bhavesu satto laggo lagito palibuddho ayaṃ loko bhavaṃyeva abhinandati. Yāvatā, bhikkhave, khandhadhātuāyatananti, bhikkhave, yattakaṃ idaṃ khandhā ca dhātuyo ca āyatanāni cāti khandhadhātuāyatanaṃ. Tampi na maññatīti sabbampi na maññatīti heṭṭhā gahitameva saṃkaḍḍhitvā puna dasseti. Imasmiṃ sutte aṭṭhacattālīsāya ṭhānesu arahattaṃ pāpetvā vipassanā kathitā.
第三十一讲中“集合相应”指的是相应的聚合。从此产生帮助作用。自此因而发生不同的情况。所谓不同之处，是因不同原因而生。因缘不同时，世间存在不同的形态。所谓的不同，实际上是由变化产生的；虽然有不同，形态依然存在，显得迷惑不解。此世间对存在，乃至对生灭皆起依顺喜欢。具体而言，所有蕴、界、处统称为蕴界处。此三即蕴、界、处都是集合整体。未有所分别前，一切现象如实显现。此经中在四十八处详细记述了成就阿拉汉果的禅修，以及内观法的讲说。
10. Dutiyasamugghātasappāyasuttavaṇṇanā10. 第二根除适宜经注释
§32
32. Dasame etaṃ mamātiādīhi tīhi tīhi padehi taṇhāmānadiṭṭhigāhe dassetvā tiparivaṭṭanayena desanā katā. Paṭipāṭiyā pana tīsupi imesu suttesu saha vipassanāya cattāropi maggā kathitāti.
第三十二讲中，教示诸如“这是我的”等三类断见，揭示诸漏欲火根本错觉，描写圈套环绕之理，进行说法。根据修行次第，此经中三种断见及内观修行的四种正道都已论述完整。
Sabbavaggo tatiyo. · 一切品第三
4. Jātidhammavaggavaṇṇanā
第四章 生命法则的注释
§33-42
33-42. Jātidhammavagge jātidhammanti jāyanadhammaṃ nibbattanasabhāvaṃ. Jarādhammanti jīraṇasabhāvaṃ. Byādhidhammanti byādhino uppattipaccayabhāvena byādhisabhāvaṃ. Maraṇadhammanti maraṇasabhāvaṃ . Sokadhammanti sokassa uppattipaccayabhāvena sokasabhāvaṃ. Saṃkilesikadhammanti saṃkilesikasabhāvaṃ. Khayadhammanti khayagamanasabhāvaṃ. Vayadhammādīsupi eseva nayoti.
第三十三至四十二讲中，生命法则即指出生之法，即生长、形成的本质。老法指老朽之性。病法谓由病因缘而起的病态。死亡法是死亡现象本质。忧伤法指忧伤因缘而生之性。污秽法为污秽现象的本质。消亡法及离散法亦同理涵盖其中。
Jātidhammavaggo catuttho. · 生法品第四
5. Sabbaaniccavaggavaṇṇanā
第五章 一切无常的注释
§43-52
43-52. Aniccavagge abhiññeyyanti pade ñātapariññā āgatā, itarā pana dve gahitāyevāti veditabbā. Pariññeyyapahātabbapadesupi tīraṇapahānapariññāva āgatā, itarāpi pana dve gahitāyevāti veditabbā. Sacchikātabbanti paccakkhaṃ kātabbaṃ. Abhiññāpariññeyyanti idhāpi pahānapariññā avuttāpi gahitāyevāti veditabbā. Upaddutanti anekaggaṭṭhena. Upassaṭṭhanti upahataṭṭhena. Sesaṃ uttānamevāti.
第四十三至五十二讲中，无常章节深入解说应得正见的语汇，其中一些是世俗常人已知晓的，另一些是必须深入观察了解的。对于应当了解和应当摒弃的语汇进行了分类。所谓确证者，指亲身证悟而作出的判别。内观与正见下的观察，即使未彻底断除执著，仍应明断。当中“上破坏”指多重损害，“下破坏”表示局部损坏，其结果皆为“剩余”。
Sabbaaniccavaggo pañcamo. · 一切无常品第五
Paṭhamo paṇṇāsako. · 第一五十
6. Avijjāvaggavaṇṇanā
第六 无明分述
§53-62
53-62. Avijjāvagge avijjāti catūsu saccesu aññāṇaṃ. Vijjāti arahattamaggavijjā. Aniccato jānato passatoti dukkhānattavasenāpi jānato passato pahīyatiyeva, idaṃ pana aniccavasena kathite bujjhanakapuggalassa ajjhāsayena vuttaṃ. Eseva nayo sabbattha. Api cettha saṃyojanāti dasa saṃyojanāni. Āsavāti cattāro āsavā. Anusayāti satta anusayā. Sabbupādānapariññāyāti sabbesaṃ catunnampi upādānānaṃ tīhi pariññāhi parijānanatthāya. Pariyādānāyāti khepanatthāya. Sesaṃ sabbattha uttānamevāti.
第53至62节。在无明品中，无明乃指四圣谛中的无智。知晓者见到阿拉汉道之智慧。因知无常而明了、见到亦知，故苦不尽之性也因见而断除；此处所说的无常，是凭觉悟者之意志所分别陈说，无常法理均于此宜通施之。虽然，于此处所谓缚，即十种烦恼之缚。所谓烦恼，包括四种烦恼；所谓潜伏习气则指七种潜伏习气。所谓究竟断除取，即为了证知四取蕴皆断除的三种彻悟；所谓断除，即依灭除之意。其余皆为普遍的高级名词。
Avijjāvaggo chaṭṭho. · 无明品第六
7. Migajālavaggo
第七 鹿网品
1. Paṭhamamigajālasuttavaṇṇanā一、第一鹿网经注释
§63
63. Migajālavaggassa paṭhame cakkhuviññeyyāti cakkhuviññāṇena passitabbā. Sotaviññeyyādīsupi eseva nayo. Iṭṭhāti pariyiṭṭhā vā hontu mā vā, iṭṭhārammaṇabhūtāti attho. Kantāti kamanīyā. Manāpāti manavaḍḍhanakā. Piyarūpāti piyajātikā. Kāmūpasaṃhitāti ārammaṇaṃ katvā uppajjamānena kāmena upasaṃhitā rajanīyāti rañjanīyā, rāguppattikāraṇabhūtāti attho. Nandīti taṇhānandī. Saṃyogoti saṃyojanaṃ. Nandisaṃyojanasaṃyuttoti nandībandhanena baddho. Araññavanapatthānīti araññāni ca vanapatthāni ca. Tattha kiñcāpi abhidhamme nippariyāyena ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) vuttaṃ, tathāpi yaṃ taṃ ‘‘pañcadhanusatikaṃ pacchima’’nti (pārā. 654) araññakaṅganipphādakaṃ senāsanaṃ vuttaṃ, tadeva adhippetanti veditabbaṃ. Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vapīyati. Vuttampi cetaṃ –
第63节。鹿网品之首，是论眼识之可观，即应以眼识为体察对象。论耳识等亦复如是。所称“所喜”，或泛指正反两面；“所起因”是其意。所谓“快意”为悦人之。所谓“生爱”为所爱所生。所谓“爱绪含摄”，是指于因缘起时，摄受于爱之中，故谓之悦心。所谓“喜乐”，是渴爱之乐。所谓“缚”，谓缚之意。所谓“乐缚所系”，即拘缚而相缚之意。所谓“林野路径”，是指林间与野外径路。对此有经中明确说明：往外出入时，犹如折断铁钉，即“起身离开外道牢笼一切皆林野”，又说此林野如五重铁墙，其军营即是围绕林野的结界，应当知之。所谓“野外”，是指远越村落而成的无人止息之地，非耕种、非浇灌之处。又云－
‘‘Vanapatthanti dūrānametaṃ senāsanānaṃ adhivacanaṃ. Vanapatthanti vanasaṇḍānametaṃ, vanapatthanti bhiṃsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti amanussūpacārānaṃ senāsanānametaṃ adhivacana’’nti (vibha. 531).
“野外”是指远离这些营寨的驻地。野外是森林丛生之地；野外是密布荆棘之地；野外是有鹤族群栖息之地；野外是外围环绕之地；野外是非人流动之处，这些均是驻营之地的定义。（引自经释531页）
Ettha ca pariyantānanti imaṃ ekaṃ pariyāyaṃ ṭhapetvā sesapariyāyehi vanapatthāni veditabbāni. Pantānīti pariyantāni atidūrāni. Appasaddānīti udukkhalamusaladārakasaddādīnaṃ abhāvena appasaddāni. Appanigghosānīti tesaṃ tesaṃ ninnādamahānigghosassa abhāvena appanigghosāni. Vijanavātānīti sañcaraṇajanassa sarīravātavirahitāni. Manussarāhasseyyakānīti manussānaṃ rahokammassa anucchavikāni. Paṭisallānasāruppānīti nilīyanasāruppāni.
在此“外围”，即指设定此一范围之地带，剩余外围则为林野地带应当辨明。“远地”，谓极为遥远之处。“少响”，是指缺乏刺耳嘈杂声响等。“少噪”，谓无或极少较大的噪声干扰。“清风流动”，是指风中无行进人群之杂气。“人秘密处”，是指人们隐密之处所。“类似隐处”，即与隐密静处相似的地方。
2. Dutiyamigajālasuttavaṇṇanā二、第二鹿网经注释
§64
64. Dutiye nandinirodhā dukkhanirodhoti taṇhānandiyā nirodhena vaṭṭadukkhassa nirodho.
第六十四品 第二项『欢喜的灭除』是痛苦的灭除，即渴爱欢喜的止灭，是由于渴爱的止灭而使轮回痛苦灭除。
3-5. Paṭhamasamiddhimārapañhāsuttādivaṇṇanā第三至第五：《第一三弥提魔问经》等注释
§65-67
65-67. Tatiye samiddhīti attabhāvassa samiddhatāya evaṃ laddhanāmo. Tassa kira therassa attabhāvo abhirūpo ahosi pāsādiko, ukkhittamālāpuṭo viya alaṅkatamālāgabbho viya ca sabbākārapāripūriyā samiddho. Tasmā samiddhitveva saṅkhaṃ gato. Māroti maraṇaṃ pucchati. Mārapaññattīti māroti paññatti nāmaṃ nāmadheyyaṃ. Atthi tattha māro vā mārapaññatti vāti tattha maraṇaṃ vā maraṇanti idaṃ nāmaṃ vā atthīti dasseti. Catutthaṃ uttānameva, tathā pañcamaṃ.
第六十五至六十七项 第三项『热燃』，是指自体存在的炽盛。此处指长老的自体存在庄严美妙如宝殿，饰以美丽的花环，盛满各种庄严，犹如花环缠绕一般，因此称为热燃。由此因热燃，他进入集聚。魔者则问死亡。所谓魔智，即魔者或者名相，名号，或作死亡，都指此教义。第四为抬头，五为......
6. Samiddhilokapañhāsuttavaṇṇanā第六：《三弥提世间问经》注释
§68
68. Chaṭṭhe lokoti lujjanapalujjanaṭṭhena loko. Iti migajālattherassa āyācanasuttato paṭṭhāya pañcasupi suttesu vaṭṭavivaṭṭameva kathitaṃ.
第六十八项 第六项所说世界，是指有污垢与无污垢之所。此义依照鹿网长老的祈请经，已于五经中及法环论中详说。
7. Upasenaāsīvisasuttavaṇṇanā第七：《伍波谢那毒蛇经》注释
§69
69. Sattame sītavaneti evaṃnāmake susānavane. Sappasoṇḍikapabbhāreti sappaphaṇasadisatāya evaṃladdhanāme pabbhāre. Upasenassāti dhammasenāpatino kaniṭṭhabhātikaupasenattherassa. Āsīviso patito hotīti thero kira katabhattakicco mahācīvaraṃ gahetvā leṇacchāyāya mandamandena vātapānavātena bījiyamāno nisīditvā dupaṭṭanivāsane sūcikammaṃ karoti. Tasmiṃ khaṇe leṇacchadane dve āsīvisapotakā kīḷanti. Tesu eko patitvā therassa aṃsakūṭe avatthāsi. So ca phuṭṭhaviso hoti. Tasmā patitaṭṭhānato paṭṭhāya therassa kāye dīpasikhā viya vaṭṭiṃ pariyādiyamānamevassa visaṃ otiṇṇaṃ. Thero visassa tathāgamanaṃ disvā kiñcāpi taṃ patitamattameva yathāparicchedena gataṃ, attano pana iddhibalena ‘‘ayaṃ attabhāvo leṇe mā vinassatū’’ti adhiṭṭhahitvā bhikkhū āmantesi. Purāyaṃ kāyo idheva vikiratīti yāva na vikirati, tāva naṃ bahiddhā nīharathāti attho. Aññathattanti aññathābhāvaṃ. Indriyānaṃ vā vipariṇāmanti cakkhusotādīnaṃ indriyānaṃ pakativijahanabhāvaṃ. Tattheva vikirīti bahi nīharitvā ṭhapitaṭṭhāne mañcakasmiṃyeva vikiri.
第六十九项 第七项称为寒林，是名为良好树林。光辉照耀如枷椤花，名以香艳花序为光辉之称。『上将军』指法军统帅长老上将军。『阿希维索堕落』，即长老曾为厨役，披大袈裟，缓步于林阴，因风吹正坐于阵风处，做针线活。此时有两只蜥蜴戏耍，其中一只掉落，藏于长老臂下，颇能吐水。由此处起长老体表如灯芯周绕旋转，毒气散尽。长老见此水已凋谢，一切皆如平常耗散，他凭自身神通力誓言「此身自体于林中永不坏灭」，且嘱比库们。身若于此未坏灭，则不移出林外。此义有异者，谓异于他法或根识变异。确实不转移者，移出后立于所置处如床上。
8. Upavāṇasandiṭṭhikasuttavaṇṇanā第八：《伍波瓦那现见经》注释
§70
70. Aṭṭhame rūpappaṭisaṃvedīti nīlapītādibhedaṃ ārammaṇaṃ vavatthāpento rūpaṃ paṭisaṃviditaṃ karoti, tasmā rūpappaṭisaṃvedī nāma hoti. Rūparāgappaṭisaṃvedīti kilesassa atthibhāveneva pana rūparāgaṃ paṭisaṃviditaṃ karoti nāma, tasmā rūparāgappaṭisaṃvedīti vuccati. Sandiṭṭhikotiādīni visuddhimagge vuttatthāneva. Noca rūparāgappaṭisaṃvedīti kilesassa natthibhāveneva na rūparāgaṃ paṭisaṃviditaṃ karoti nāma, tasmā ‘‘no ca rūparāgappaṭisaṃvedī’’ti vuccati. Imasmiṃ sutte sekhāsekhānaṃ paccavekkhaṇā kathitā.
第七十项 第八项为色感受，对蓝黄等色分别入缘，称为受色触。故称为色受者。色贪受，即执着于色欲的烦恼之有义，在此名为色贪受。相对于烦恼不存在时则非色贪受，故称为非色贪受。此经中曾说有学习者对不学习者的观照。
9. Paṭhamachaphassāyatanasuttavaṇṇanā第九：《第一六触处经》注释
§71
71. Navame phassāyatanānanti phassākarānaṃ. Avusitanti avuṭṭhaṃ. Ārakāti dūre. Etthāhaṃ, bhante, anassasanti, bhante, ahaṃ ettha anassasiṃ, naṭṭho nāma ahanti vadati. Bhagavā – ‘‘ayaṃ bhikkhu ‘ahaṃ nāma imasmiṃ sāsane naṭṭho’ti vadati, kinnu khvassa aññesu dhātukammaṭṭhāna-kasiṇakammaṭṭhānādīsu abhiyogo atthī’’ti cintetvā, tampi apassanto – ‘‘kataraṃ nu kho kammaṭṭhānaṃ imassa sappāyaṃ bhavissatī’’ti cintesi. Tato ‘‘āyatanakammaṭṭhānameva sappāya’’nti disvā taṃ kathento taṃ kiṃ maññasi bhikkhūtiādimāha. Sādhūti tassa byākaraṇe sampahaṃsanaṃ. Esevanto dukkhassāti ayameva vaṭṭadukkhassanto paricchedo, nibbānanti attho.
第七十一项 第九项谓触所依者，触触器也。无所以成无起远离。此处问：“尊者，我为何不觉，尊者我于此不觉？”称呼曰不觉者。世尊言：“此比库言‘我于此教法中不觉’时，考察其依梨身体等业处、遍处修习之所，不觉处是否存在？”思量后，见唯有入处业处本位修习乃善。说此后问：“讲者，汝意如何，比库们？”比库赞叹为善。谓此痛苦，即为此轮回痛苦之章段，涅槃即其意义。
10. Dutiyachaphassāyatanasuttavaṇṇanā第十：《第二六触处经》注释
§72
72. Dasame anassasanti nassasiṃ, naṭṭho nāmamhi icceva attho. Āyatiṃ apunabbhavāyāti ettha āyatiṃ apunabbhavo nāma nibbānaṃ, nibbānatthāya pahīnaṃ bhavissatīti attho.
七十二。第十章中谈及无所有者。无所有者者，在此语境中意指非名义上的有用处。所谓长久不复生者，此处所说的长久不复生，称为涅槃，涅槃是为了断除生死而发生的境界。
11. Tatiyachaphassāyatanasuttavaṇṇanā11. 第三《六触处经》注释
§73
73. Ekādasame anassasanti naṭṭho, panassasanti atinaṭṭho. Sesaṃ vuttanayeneva veditabbanti.
七十三。第十一章中所言无所有者为无所有，然而并非全部无所有。余下部分应依照前述同理参阅理解。
Migajālavaggo sattamo. · 弥伽阇罗品第七。
8. Gilānavaggo
八。病患章。
1-5. Paṭhamagilānasuttādivaṇṇanā1-5. 第一《病经》等注释
§74-78
74-78. Gilānavaggassa paṭhame amukasminti asukasmiṃ. Ayameva vā pāṭho. Appaññātoti aññāto apākaṭo. Navopi hi koci paññāto hoti rāhulatthero viya sumanasāmaṇero viya ca, ayaṃ pana navo ceva apaññāto ca. Sesamettha vuttanayamevāti. Tathā ito paresu catūsu.
七十四至七十八节。病患章首，有人称之为某种疾病状态。本章主题即为此。所谓无明，是指未被觉知、未开放、未展现之义。即便有人已经有所觉知，例如长老拉胡拉或比库苏摩那沙玛内拉，这里所谓新，是指新生视为未觉知。其余依前述论理解释。在此处如是讲述，其它于后四章亦然。
6. Paṭhamaavijjāpahānasuttavaṇṇanā6. 第一《舍断无明经》注释
§79
79. Chaṭṭhe aniccato jānatoti dukkhānattavasena jānatopi pahīyatiyeva, idaṃ pana aniccalakkhaṇaṃ dassetvā vutte bujjhanakassa ajjhāsayena vuttaṃ.
七十九。关于第六章无常的内容，意谓知晓无常实相，亦即知晓诸苦之本质，亦随导致舍离。所谓无常标记，显现之后，乃是由觉悟者心意所生之说。
7. Dutiyaavijjāpahānasuttavaṇṇanā7. 第二《舍断无明经》注释
§80
80. Sattame sabbe dhammāti sabbe tebhūmakadhammā. Nālaṃ abhinivesāyāti abhinivesaparāmāsaggāhena gaṇhituṃ na yuttā. Sabbanimittānīti sabbāni saṅkhāranimittāni. Aññato passatīti yathā apariññātābhiniveso jano passati, tato aññato passati. Apariññātābhiniveso hi jano sabbanimittānipi attato passati. Pariññātābhiniveso pana anattato passati, no attatoti evaṃ imasmiṃ sutte anattalakkhaṇameva kathitaṃ.
八十。第七章中“诸法皆空”者，指的是一切现象皆为缘生法。所谓不得执著，乃是不适合因执着根本而生烦恼。所谓诸法缘起，即诸法皆由种种因缘聚合而产生。所谓“见他者”，譬如未通达而执著者，因依其无明执着而见他人所有，故而见他。未觉悟的执着者也因执着而自他难辨。觉悟者则见诸法无我，而非自我。故于此经中，专说诸法无我之属性。
8. Sambahulabhikkhusuttavaṇṇanā8. 《众多比库经》注释
§81
81. Aṭṭhame idha noti ettha no-kāro nipātamattameva. Sesaṃ uttānatthameva. Kevalaṃ idha dukkhalakkhaṇaṃ kathitanti veditabbaṃ.
第八说法中，此处并无此事，更无此作法，止于句尾语气词。余下内容皆为上层伸展意义。此处只应当被理解为专指苦之相，必须了知。
9. Lokapañhāsuttavaṇṇanā《世间问经》注释
§82
82. Navame lujjatīti palujjati bhijjati. Idha aniccalakkhaṇaṃ kathitaṃ.
第九中“lujjatīti”意为腐坏、腐烂、湿透。此处论述无常之相。
10. Phaggunapañhāsuttavaṇṇanā《帕古那问经》注释
§83
83. Dasame chinnapapañceti taṇhāpapañcassa chinnattā chinnapapañce. Chinnavaṭumeti taṇhāvaṭumasseva chinnattā chinnavaṭume. Kiṃ pucchāmīti pucchati? Atikkantabuddhehi pariharitāni cakkhusotādīni pucchāmīti pucchati. Atha vā sace magge bhāvitepi anāgate cakkhusotādivaṭṭaṃ vaḍḍheyya, taṃ pucchāmīti pucchatīti.
第十中“chinnapapañca”意指渴爱之束缚已断，所谓渴爱束缚的断除。断除者如同断去渴网。何以称之为问？谓世尊问答盲者等诸根之事。又或者，若在道中修习，未来若令诸根轮转增长，即为问也。
Gilānavaggo aṭṭhamo. · 病品第八。
9. Channavaggo
第九章*遮蔽品*
1. Palokadhammasuttavaṇṇanā《坏灭法经》注释
§84
84. Channavaggassa paṭhame palokadhammanti bhijjanakasabhāvaṃ. Evamettha aniccalakkhaṇameva kathitaṃ.
遮蔽品第一节中，“palokadhammanti”为流转生灭之相。此处同样论述无常之相。
2. Suññatalokasuttavaṇṇanā《空世间经》注释
§85
85. Dutiye attaniyenāti attano santakena parikkhārena. Evamettha anattalakkhaṇameva kathitaṃ.
第二节“attaniyenāti”即自身束缚之意。此处论述无我之相。
3. Saṃkhittadhammasuttavaṇṇanā《略说法经》注释
§86
86. Tatiyaṃ khandhiyavagge ānandovāde (saṃ. ni. 3.83) vuttanayeneva veditabbaṃ.
第八十六节。第三分结《蕴品》中，安那陀颂（经藏·律藏三·八三章）所说内容，依此应当知晓。
4. Channasuttavaṇṇanā4. 阐那经注释
§87
87. Catutthe channoti evaṃnāmako thero, na abhinikkhamanaṃ nikkhantathero. Paṭisallānāti phalasamāpattito. Gilānapucchakāti gilānupaṭṭhākā. Gilānupaṭṭhānaṃ nāma buddhapasatthaṃ buddhavaṇṇitaṃ, tasmā evamāha. Sīsaveṭhaṃ dadeyyāti sīse veṭhanaṃ sīsaveṭhaṃ, tañca dadeyya. Satthanti jīvitahārakasatthaṃ. Nāvakaṅkhāmīti na icchāmi. Pariciṇṇoti paricarito. Manāpenāti manavaḍḍhanakena kāyakammādinā. Ettha ca satta sekhā paricaranti nāma, arahā paricārī nāma, bhagavā pariciṇṇo nāma.
第八十七节。第四品中称为遮断者者，即此名的长老，不是出家即入灭的长老。所谓『止息离散』者，是指果报的成就。『病者之服侍』者，是指照顾患病之人。患病照料者，即佛为利益众生所述的病者照护，故如此说。头上擦拭者，谓擦拭头顶之意，亦应如此施与。长老此举，为护持生命的方便，并非希望其脱离生命。所谓『侍奉』者，是指照顾侍候。用心敬养奉行身业者，有七种弟子来侍奉，名曰——阿拉汉侍奉者，世尊被称为侍奉者。
Etañhi, āvuso, sāvakassa patirūpanti, āvuso, sāvakassa nāma etaṃ anucchavikaṃ. Anupavajjanti appavattikaṃ appaṭisandhikaṃ. Pucchāvuso sāriputta, sutvā vedissāmāti ayaṃ sāvakapavāraṇā nāma. Etaṃmamātiādīni taṇhāmānadiṭṭhiggāhavasena vuttāni. Nirodhaṃ disvāti khayavayaṃ ñatvā. Netaṃ mama, nesohamasmi, na meso attāti samanupassāmīti aniccaṃ dukkhaṃ anattāti samanupassāmi. Ettakesu ṭhānesu channatthero sāriputtattherena pucchitaṃ pañhaṃ arahatte pakkhipitvā kathesi. Sāriputtatthero pana tassa puthujjanabhāvaṃ ñatvāpi taṃ ‘‘puthujjano’’ti vā ‘‘khīṇāsavo’’ti vā avatvā tuṇhīyeva ahosi. Cundatthero panassa puthujjanabhāvaṃ saññāpessāmīti cintetvā ovādaṃ adāsi.
此处，善友啊，是弟子的典范，这就是称谓中的弟子，谓不犯过、不失落、不还缠。善友阿难，当闻已将了知，此即弟子布施戒律的名称。此及之后的教说，以渴爱、无明、分别等为根本，以见灭尽为知道苦灭。非我、非彼、非我所有，谓以无常、苦、无我来观察体证。于此许多处，遮断者长老由沙利师弟子所问之问，托阿拉汉所答。沙利师弟子虽知彼为凡夫心态，而称其为凡夫或绝尽染者时，皆只保持寂静。朱腊长老则想将彼凡夫状态明示给那人而加劝诫。
Tattha tasmāti yasmā māraṇantikaṃ vedanaṃ adhivāsetuṃ asakkonto satthaṃ āharāmīti vadati, tasmā puthujjano āyasmā, tena idampi manasikarohīti dīpeti. Yasmā vā channaṃ āyatanānaṃ nirodhaṃ disvā cakkhādīni tiṇṇaṃ gāhānaṃ vasena na samanupassāmīti vadasi. Tasmā idampi tassa bhagavato sāsanaṃ āyasmatā manasikātabbantipi puthujjanabhāvameva dīpento vadati. Niccakappanti niccakālaṃ. Nissitassāti taṇhāmānadiṭṭhīhi nissitassa. Calitanti vipphanditaṃ hoti. Yathayidaṃ āyasmato uppannaṃ vedanaṃ adhivāsetuṃ asakkontassa ‘‘ahaṃ vedayāmi, mama vedanā’’ti appahīnaggāhassa idāni vipphanditaṃ hoti, imināpi naṃ ‘‘puthujjanova tva’’nti vadati.
因对此处作此说，是因为难以承受死亡苦痛，护持长老故而说此。令凡夫、长老，当因而思惟此言。又说遮断诸根的止息，以不见眼、耳等三种执着为本，不再随缘观察也。故此，世尊教法当由长老用心思惟，而彼凡夫之心态亦由此明示。『经常』谓恒常不断；『依止』谓依赖于渴爱、无明、分别等。『流动』谓动摇破散。比方长老因苦痛难耐产生我执心，以为“我在受苦，我的痛苦”，此时心念摇撼，但未言“彼如凡夫”，
Passaddhīti kāyacittapassaddhi, kilesapassaddhi nāma hotīti attho. Natiyāti taṇhānatiyā. Asatīti bhavatthāya ālayanikantipariyuṭṭhāne asati. Āgatigati na hotīti paṭisandhivasena āgati nāma, cutivasena gamanaṃ nāma na hoti. Cutūpapātoti cavanavasena cuti, upapajjanavasena upapāto. Nevidha na huraṃ na ubhayamantarenāti na idhaloke na paraloke na ubhayattha hoti. Esevanto dukkhassāti vaṭṭadukkhakilesadukkhassa ayameva anto ayaṃ paricchedo parivaṭumabhāvo hoti. Ayameva hi ettha attho. Ye pana ‘‘ubhayamantarenā’’ti vacanaṃ gahetvā antarābhavaṃ icchanti, tesaṃ vacanaṃ niratthakaṃ. Antarābhavassa hi bhāvo abhidhamme paṭikkhittoyeva. ‘‘Antarenā’’ti vacanaṃ pana vikappantaradīpanaṃ. Tasmā ayamettha attho – neva idha na huraṃ, aparo vikappo na ubhayanti.
『安静』者，即身心安静，亦谓染污断尽的安静。『恭敬』即对渴爱生恭敬。『无常』谓生灭变化。『不实』谓因缘所生非恒常。『来去不现』谓无回转、无再来。『生死沉落』即生死轮转，衰落堕落。无三处（此世彼世两处不现）的『无存在』。此谓一切苦、烦恼、痛苦之生灭，与此结法包涵之意相符。若言两世之间有存在者，乃无义；因『之间存在』之说，佛法中已被驳斥。所谓『之间』语，乃生死流转中断之比喻。故此义旨为——此处无彼处无，亦无他处变化。
Satthaṃ āharesīti jīvitahārakasatthaṃ āhari, āharitvā kaṇṭhanāḷaṃ chindi. Athassa tasmiṃ khaṇe maraṇabhayaṃ okkami, gatinimittaṃ upaṭṭhāsi. So attano puthujjanabhāvaṃ ñatvā, saṃviggacitto vipassanaṃ paṭṭhapetvā, saṅkhāre pariggaṇhanto arahattaṃ patvā, samasīsī hutvā parinibbuto. Sammukhāyeva anupavajjatā byākatāti kiñcāpi idaṃ therassa puthujjanakāle byākaraṇaṃ hoti; etena pana byākaraṇena anantarāyamassa parinibbānaṃ ahosi. Tasmā bhagavā tadeva byākaraṇaṃ gahetvā kathesi.
『护持生命』指护持命根之意，护持并且割断喉咙。于是彼时刻中，死亡恐惧来临，离去之因缘护持故。彼知其为凡夫身态，心生惊惧而起观智，计数行法而得阿拉汉果，安住涅槃。正因其凡夫状态的说明，是其形色之现前净治之境显现；此说明是长老仍为凡夫时的表述。由此说明后，即无障碍圆满涅槃。故世尊引用此说明而演说之。
Upavajjakulānīti upasaṅkamitabbakulāni. Iminā thero, ‘‘bhante, evaṃ upaṭṭhākesu ca upaṭṭhāyikāsu ca vijjamānāsu so bhikkhu tumhākaṃ sāsane parinibbāyissatī’’ti pubbabhāgapaṭipattiyaṃ kulasaṃsaggadosaṃ dassento pucchati. Athassa bhagavā kulesu saṃsaggābhāvaṃ dīpento honti hete sāriputtātiādimāha. Imasmiṃ kira ṭhāne therassa kulesu asaṃsaṭṭhabhāvo pākaṭo ahosi. Sesaṃ sabbattha uttānameva.
“Upavajjakulāni”者，讲授应近前来的族类。尊者以此为前导行为，问曰：「尊者，依此法中，在此供养者和供养者家中既存者当知，有此比库将于汝教法中证得圆寂。」彼以族别接触之痼疾显现而问。世尊为其明示，光明映现于族类分别之断灭，故为沙利弗等说。此处，尊者在族中断绝接触确有彰显。结语普遍皆以尊号称顿起。
5-6. Puṇṇasuttādivaṇṇanā5-6. 本那经等注释
§88-89
88-89. Pañcame tañceti taṃ cakkhuñceva rūpañca. Nandisamudayā dukkhasamudayoti taṇhāya samodhānena pañcakkhandhadukkhassa samodhānaṃ hoti. Iti chasu dvāresu ‘‘nandisamudayā dukkhasamudayo’’ti iminā dvinnaṃ saccānaṃ vasena vaṭṭaṃ matthakaṃ pāpetvā dassesi. Dutiyanaye nirodho maggoti dvinnaṃ saccānaṃ vasena vivaṭṭaṃ matthakaṃ pāpetvā dassesi. Iminā tvaṃ puṇṇāti pāṭiyekko anusandhi. Evaṃ tāva vaṭṭavivaṭṭavasena desanaṃ arahatte pakkhipitvā idāni puṇṇattheraṃ sattasu ṭhānesu sīhanādaṃ nadāpetuṃ iminā tvantiādimāha.
第八十八至八十九句，‘第五者，亦谓眼及形色。’由欲乐生起，故称‘乐为苦集’，渴爱随之断灭时，五蕴之苦得灭。故于六门十六处中，以‘乐为苦集’标示二谛轮之所缘，彰显义理；次则以‘灭与道’为二谛轮之所表演，示其清净。以此汝能圆通独证。如此见解轮转，阿拉汉于七地轮转中可展现狮子吼，乃言如是。
Caṇḍāti duṭṭhā kibbisā. Pharusāti kakkhaḷā akkosissantīti dasahi akkosavatthūhi akkosissanti. Paribhāsissantīti ‘‘kiṃ samaṇo nāma tvaṃ, idañcidañca te karissāmā’’ti tajjessanti. Evametthāti evaṃ mayhaṃ ettha bhavissati. Daṇḍenāti catuhatthadaṇḍena vā khadiradaṇḍena vā ghaṭikamuggarena vā. Satthenāti ekatodhārādinā satthena. Satthahārakaṃ pariyesantīti jīvitahārakasatthaṃ pariyesanti. Idaṃ thero tatiyapārājikavatthusmiṃ asubhakathaṃ sutvā attabhāvena jigucchantānaṃ bhikkhūnaṃ satthahārakapariyesanaṃ sandhāyāha. Damūpasamenāti ettha damoti indriyasaṃvarādīnaṃ etaṃ nāmaṃ.
“暴”者，即恶劣；“粗”者，坚硬刚烈；“骂”者，将以十种侮辱词语谩骂他人；“毁他”者，将说“汝为何为沙门，此此事将作何？”以此戏谑。由此，如此者，言：“我今当此处将如此。”“罚”者，以四肘杖或柞木杖或钵柄锤杖鞭笞之。“师”者，以一师徒开始之含意。寻求饲养之师者，为求生命养持而寻。“此尊者闻三巴拉基事中丑语，见斥恶心之比库，命求师资以养生。”所谓“安”“缓”者，指内六根控制之意。
‘‘Saccena danto damasā upeto,
“以真实降伏、以调伏力获摄。”
Vedantagū vusitabrahmacariyo’’ti. (saṃ. ni. 1.195; su. ni. 467) –
『已达受之彼岸、梵行已立者』。（相应部1.195；经集467）——
Ettha hi indriyasaṃvaro damoti vutto. ‘‘Yadi saccā damā cāgā, khantyā bhiyyodha vijjatī’’ti (su. ni. 191; saṃ. ni. 1.246) ettha paññā damoti vuttā. ‘‘Dānena damena saṃyamena saccavajjenā’’ti (dī. ni. 1.165; ma. ni. 2.226) ettha uposathakammaṃ damoti vuttaṃ. Imasmiṃ pana sutte khanti damoti veditabbo. Upasamoti tasseva vevacanaṃ.
此处所谓“感根制”，即六根之制御。谓“若无真实约制，宽容反生甚增”（《相应部·尼》191；《增支部·尼》1.246），此为智慧之制。“以布施制约，以调伏制止，以真实威仪”之说（《长部尼》1.165；《中部尼》2.226）此即伍波萨他法制义也。于此经中，须理解“调伏”为“宽容”，而“安定”即为该词含义。
Atha kho āyasmā puṇṇoti ko panesa puṇṇo, kasmā ca panettha gantukāmo ahosīti? Sunāparantavāsiko eva esa, sāvatthiyaṃ pana asappāyavihāraṃ sallakkhetvā tattha gantukāmo ahosi.
那时具寿者尊者本末二人中的具寿者为何成为尊者，并且成为使人想往之人？此人实为孙阿婆兰陀村的居民，于舍卫城内敷演善行，故而成为可令往者。
Tatrāyaṃ anuppubbikathā – sunāparantaraṭṭhe kira ekasmiṃ vāṇijagāme ete dve bhātaro. Tesu kadāci jeṭṭho pañca sakaṭasatāni gahetvā janapadaṃ gantvā bhaṇḍaṃ āharati, kadāci kaniṭṭho. Imasmiṃ pana samaye kaniṭṭhaṃ ghare ṭhapetvā, jeṭṭhabhātiko pañca sakaṭasatāni gahetvā, janapadacārikaṃ caranto anupubbena sāvatthiṃ patvā, jetavanassa nātidūre sakaṭasatthaṃ nivesetvā bhuttapātarāso parijanaparivuto phāsukaṭṭhāne nisīdi.
此地有一渐次的说法——孙阿婆兰陀村旁边的一个商市里，有两兄弟。其一曾携带五百车货往乡村运载财物，另一弟弟则留家中。当时小弟弟住于家中，老兄弟携五百车货行住乡间，逐渐进入舍卫城，留宿于距祗树舍极近的五百车货仓库，周围聚集众多亲属和乡邻，安居于茅舍小屋中。
Tena ca samayena sāvatthivāsino bhuttapātarāsā uposathaṅgāni adhiṭṭhāya suddhuttarāsaṅgā gandhapupphādihatthā yena buddho, yena dhammo, yena saṅgho, tanninnā tappoṇā tappabbhārā hutvā, dakkhiṇadvārena nikkhamitvā jetavanaṃ gacchanti. So te disvā ‘‘kahaṃ ime gacchantī’’ti ekaṃ manussaṃ pucchi. Kiṃ tvaṃ, ayyo, na jānāsi? Loke buddhadhammasaṅgharatanāni nāma uppannāni, icceso mahājano satthu santikaṃ dhammakathaṃ sotuṃ gacchatīti. Tassa ‘‘buddho’’ti vacanaṃ chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. So attano parijanaparivuto tāya parisāya saddhiṃ vihāraṃ gantvā, satthu madhurassarena dhammaṃ desentassa parisapariyante ṭhito, dhammaṃ sutvā pabbajjāya cittaṃ uppādesi. Atha tathāgatena kālaṃ viditvā parisāya uyyojitāya satthāraṃ upasaṅkamitvā, vanditvā, svātanāya nimantetvā, dutiyadivase maṇḍapaṃ kāretvā, āsanāni paññāpetvā, buddhappamukhassa saṅghassa mahādānaṃ datvā, bhuttapātarāso uposathaṅgāni adhiṭṭhāya bhaṇḍāgārikaṃ pakkosāpetvā, ‘‘ettakaṃ dhanaṃ vissajjitaṃ, ettakaṃ dhanaṃ na vissajjita’’nti sabbaṃ ācikkhitvā, ‘‘imaṃ sāpateyyaṃ mayhaṃ kaniṭṭhassa dehī’’ti sabbaṃ niyyātetvā, satthu santike pabbajitvā, kammaṭṭhānaparāyaṇo ahosi.
当时，舍卫居民众秉持戒律仪轨，身着净衣，执持花香，恭敬浴佛、礼拜佛法僧，放下烦恼疑虑，整装出舍，往祗树舍园去。路人见状，便问一人：“你们往何处去？”他说：“尊者，你岂不知吗？世间现在涌现佛法僧三宝，诸大德人欲前往世尊所闻法。”听闻“佛”字后，有人断断续续地称念佛号，挥手致敬。于是其人携家眷及伴侣，与此众同行，入舍卫城，站立在佛边，听闻佛法而生退学心。过后，得知时机已到，随菩萨超众教化的集会，前往礼拜供养，并被邀请在第二日设立讲堂，陈设座位，大布施给佛及其僧团。秉持戒律仪轨，整理仓库，佛语示其阐述何为舍弃何为不得舍弃，一一告知，并将仓库全部交予小弟弟，朝佛近前而出家，专精修习法门。
Athassa kammaṭṭhānaṃ manasikarontassa kammaṭṭhānaṃ na upaṭṭhāti. Tato cintesi – ‘‘ayaṃ janapado mayhaṃ asappāyo, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ gahetvā sakaraṭṭhameva gaccheyya’’nti. Atha pubbaṇhasamaye piṇḍāya caritvā, sāyanhe paṭisallānā vuṭṭhahitvā, bhagavantaṃ upasaṅkamitvā, kammaṭṭhānaṃ kathāpetvā, satta sīhanāde naditvā, pakkāmi. Tena vuttaṃ, ‘‘atha kho āyasmā puṇṇo…pe… viharatī’’ti.
他修习法门时，不曾轻忽。思惟道：“此地乃我不可舍弃之乡，我当携佛所教的修学法门，安心勤行。”晨间外出乞食，傍晚回至家中，起身前往世尊处，陈说修学心得，七声狮吼，言辞有力，便离去。由此记载：“当时具寿者尊者……止住。”
Kattha panāyaṃ vihāsīti? Catūsu ṭhānesu vihāsi. Sunāparantaraṭṭhaṃ tāva pavisitvā ca abbuhatthapabbataṃ nāma patvā vāṇijagāmaṃ piṇḍāya pāvisi. Atha naṃ kaniṭṭhabhātā sañjānitvā bhikkhaṃ datvā, ‘‘bhante, aññattha agantvā idheva vasathā’’ti paṭiññaṃ kāretvā tattheva vasāpesi.
“他在那里住？”他在四处住所中住。曾入孙阿婆兰陀村，住于阿布虎手山，亦去邻近的商市乞食。有一次，其弟识别出他，供养之后说：“尊者，请勿再他处远行，在此居住。”尊者就住于此处。
Tato samuddagirivihāraṃ nāma agamāsi. Tattha ayakantapāsāṇehi paricchinditvā katacaṅkamo atthi, koci taṃ caṅkamituṃ samattho nāma natthi. Tattha samuddavīciyo āgantvā ayakantapāsāṇesu paharitvā mahāsaddaṃ karonti. Thero ‘‘kammaṭṭhānaṃ manasikarontānaṃ phāsuvihāro hotū’’ti samuddaṃ nissaddaṃ katvā adhiṭṭhāsi.
后来他前往名为苏摩多伽利山寺之地。那里有残破石岩，步行颇为艰难，一些人难以前往。有海川来袭，冲击岩石，发出巨响。长老说：“专注修习法门之人应住于山洞中。”于是令海水肃静，安心罢坐。
Tato mātulagiriṃ nāma agamāsi. Tatthapi sakuṇasaṅgho ussanno rattiñca divā ca saddo ekābaddhova ahosi. Thero ‘‘idaṃ ṭhānaṃ na phāsuka’’nti tato makulakārāmavihāraṃ nāma gato. So vāṇijagāmassa nātidūro naccāsanno gamanāgamanasampanno vivitto appasaddo. Thero ‘‘imaṃ ṭhānaṃ phāsuka’’nti tattha rattiṭṭhānadivāṭṭhānacaṅkamanādīni kāretvā vassaṃ upagacchi. Evaṃ catūsu ṭhānesu vihāsi.
随后他们前往一处名为马徒迦里山的地方。萨咖众天仍然狂吼不止，昼夜响声如蜂鸣连绵。长老说：“这地方不安静。”于是前往称为马拘罗迦树丛的小树林居止。那里离商贾村不远，环境幽静，来往行人稀少。长老说：“这地方安静。”于是在此长夜驻足，白天巡行禅行，如是住于四处。
Athekadivasaṃ tasmiṃyeva antovasse pañca vāṇijasatāni ‘‘parasamuddaṃ gacchāmā’’ti nāvāya bhaṇḍaṃ pakkhipiṃsu. Nāvārohanadivase therassa kaniṭṭhabhātā theraṃ bhojetvā, therassa santike sikkhāpadāni gahetvā, vanditvā, ‘‘bhante, samuddo nāma asaddheyyo anekantarāyo, amhe āvajjeyyāthā’’ti vatvā nāvaṃ āruhi. Nāvā uttamajavena gacchamānā aññataraṃ dīpakaṃ pāpuṇi. Manussā ‘‘pātarāsaṃ karissāmā’’ti dīpake uttiṇṇā. Tasmiṃ pana dīpake aññaṃ kiñci natthi, candanavanameva ahosi.
某日暮夏时节，五百多商人准备坐船渡海。上船当天，长老的幼弟供养长老，并受持戒律，顶礼后说：“尊者，海中风浪难测，可能有许多障碍，我们谨慎奉命。”随后登船出航。船行疾速，遇一灯火，众人谓：“可借用灯光指引。”那灯火上无人，唯有檀香林中微光一盏。
Atheko vāsiyā rukkhaṃ ākoṭetvā lohitacandanabhāvaṃ ñatvā āha – ‘‘bho, mayaṃ lābhatthāya parasamuddaṃ gacchāma, ito ca uttari lābho nāma natthi, caturaṅgulamattā ghaṭikā satasahassaṃ agghati. Hāretabbayuttakaṃ bhaṇḍaṃ hāretvā candanassa pūressāmā’’ti te tathā kariṃsu . Candanavane adhivatthā amanussā kujjhitvā, ‘‘imehi amhākaṃ candanavanaṃ nāsitaṃ ghātessāma ne’’ti cintetvā – ‘‘idheva ghātitesu sabbaṃ ekakuṇapaṃ bhavissati, samuddamajjhe nesaṃ nāvaṃ osīdessāmā’’ti āhaṃsu. Atha nesaṃ nāvaṃ āruyha muhuttaṃ gatakāleyeva uppātikaṃ uṭṭhapetvā sayampi te amanussā bhayānakāni rūpāni dassayiṃsu. Bhītā manussā attano attano devatānaṃ namassanti. Therassa kaniṭṭho cūḷapuṇṇakuṭumbiko ‘‘mayhaṃ bhātā avassayo hotū’’ti therassa namassamāno aṭṭhāsi.
有一居士折一株树枝，见其色泽似红檀香，言道：“朋友们，我们此次出海是为了利益，北面无所获，约一刻钟内可燃尽十万多株香木，若烧掉可用之货，来贴补檀香林。”他们于是照此办理。居士们在檀香林中盘坐，忧虑：“倘若檀香林被毁，我们如何生存？”于是想：“若此处发生劫难，一切必成荒地，我们可在海中乘船避难。”登船后，天空刚破晓，众魔现形展现恐怖景象。众人惶恐，向各自神祇顶礼祈祷。长老之幼弟，名为小满伽突米迦，向长老顶礼说：“愿我弟子得保安康。”
Theropi kira tasmiṃyeva khaṇe āvajjetvā, tesaṃ byasanuppattiṃ ñatvā, vehāsaṃ uppatitvā, abhimukho aṭṭhāsi. Amanussā theraṃ disvāva ‘‘ayyo puṇṇatthero etī’’ti apakkamiṃsu, uppātikaṃ sannisīdi. Thero ‘‘mā bhāyathā’’ti te assāsetvā ‘‘kahaṃ gantukāmatthā’’ti pucchi. Bhante, amhākaṃ sakaṭṭhānameva gacchāmāti. Thero nāvaṅgaṇe akkamitvā ‘‘etesaṃ icchitaṭṭhānaṃ gacchatū’’ti adhiṭṭhāsi. Vāṇijā sakaṭṭhānaṃ gantvā, taṃ pavattiṃ puttadārassa ārocetvā, ‘‘etha theraṃ saraṇaṃ gacchāmā’’ti pañcasatāpi attano pañcahi mātugāmasatehi saddhiṃ tīsu saraṇesu patiṭṭhāya upāsakattaṃ paṭivedesuṃ. Tato nāvāya bhaṇḍaṃ otāretvā therassa ekaṃ koṭṭhāsaṃ katvā, ‘‘ayaṃ, bhante, tumhākaṃ koṭṭhāso’’ti āhaṃsu. Thero mayhaṃ visuṃ koṭṭhāsakiccaṃ natthi. Satthā pana tumhehi diṭṭhapubboti. Na diṭṭhapubbo, bhanteti. Tena hi iminā satthu maṇḍalamāḷaṃ karotha. Evaṃ satthāraṃ passissathāti. Te sādhu, bhanteti. Tena ca koṭṭhāsena attano ca koṭṭhāsehi maṇḍalamāḷaṃ kātuṃ ārabhiṃsu.
此时长老也预知风暴将至，迎风而立。诸鬼魔见到长老，便说：“善哉，布满长老来了。”于风起时坐下。长老安慰众人：“莫惧怕。”并问：“各位将往何处？”众答：“我们要去货栈处。”长老便坚持：“从这里船行，直达所欲之地。”商人们也去货仓，向族儿们通报：“来此归依这位长老。”五百名商人与其本乡三百亲戚共三百户归依长老成为优婆塞。随后装载货物上的船只给长老划定一个仓库，言：“这是您的仓库。”长老答：“我无仓库职务，但佛陀已有示现宝冠。请以这一宝冠为老师加冕，您等必见佛陀显现。”众人称善，便用该仓库和自己仓库装饰成宝冠冠冕。
Satthāpi kira taṃ āraddhakālato paṭṭhāya paribhogaṃ akāsi. Ārakkhamanussā rattiṃ obhāsaṃ disvā, ‘‘mahesakkhā devatā atthī’’ti saññaṃ kariṃsu. Upāsakā maṇḍalamāḷañca bhikkhusaṅghassa ca senāsanāni niṭṭhāpetvā dānasambhāraṃ sajjetvā, ‘‘kataṃ, bhante, amhehi attano kiccaṃ, satthāraṃ pakkosathā’’ti therassa ārocesuṃ. Thero sāyanhasamaye iddhiyā sāvatthiṃ gantvā, ‘‘bhante, vāṇijagāmavāsino tumhe daṭṭhukāmā , tesaṃ anukampaṃ karothā’’ti bhagavantaṃ yāci. Bhagavā adhivāsesi. Thero sakaṭṭhānameva paccāgato.
佛陀从初期便观察此事，下令妥善管理。众居士在夜见金色光辉，认为是大神随护。优婆塞们清理宝冠及僧团寝处，积聚供养，询问长老：“我们当为师做何功德？当报佛恩？”长老傍晚时得神通前往萨瓦帝，请求佛陀：“尊者，请对商人们慈悲。”佛陀允准。长老便从货仓返回。
Bhagavāpi ānandattheraṃ āmantesi, ‘‘ānanda, sve sunāparante vāṇijagāme piṇḍāya carissāma, tvaṃ ekūnapañcasatānaṃ bhikkhūnaṃ salākaṃ dehī’’ti. Thero ‘‘sādhu, bhante’’ti bhikkhusaṅghassa tamatthaṃ ārocetvā, ‘‘ākāsacārī bhikkhū salākaṃ gaṇhantū’’ti āha. Taṃdivasaṃ kuṇḍadhānatthero paṭhamaṃ salākaṃ aggahesi. Vāṇijagāmavāsinopi ‘‘sve kira satthā āgamissatī’’ti gāmamajjhe maṇḍapaṃ katvā dānaggaṃ sajjayiṃsu. Bhagavā pātova sarīrapaṭijagganaṃ katvā, gandhakuṭiṃ pavisitvā, phalasamāpattiṃ appetvā, nisīdi. Sakkassa paṇḍukambalasilāsanaṃ uṇhaṃ ahosi. So ‘‘kiṃ ida’’nti āvajjetvā satthu sunāparantagamanaṃ disvā, vissakammaṃ āmantesi, ‘‘tāta, ajja bhagavā tiṃsamattāni yojanasatāni piṇḍacāraṃ gamissati. Pañca kūṭāgārasatāni māpetvā jetavanadvārakoṭṭhakamatthake gamanasajjāni katvā ṭhapehī’’ti. So tathā akāsi. Bhagavato kūṭāgāraṃ catumukhaṃ ahosi, dvinnaṃ aggasāvakānaṃ dvimukhāni, sesāni ekamukhāni, satthā gandhakuṭito nikkhamitvā paṭipāṭiyā ṭhapitakūṭāgāresu dhurakūṭāgāraṃ pāvisi. Dve aggasāvake ādiṃ katvā ekūnapañcabhikkhusatānipi kūṭāgāragatāni ahesuṃ. Ekaṃ tucchaṃ kūṭāgāraṃ ahosi, pañcapi kūṭāgārasatāni ākāse uppattiṃsu.
佛陀对阿难长老说：“阿难，当日暮后，商帮出发托钵乞食，你要为五百零五名比库的领袖。”长老答：“善哉，尊者。”遂向僧团宣布，嘱咐：“让空行比库来领头。”当年，阔达和那长老先领取乞饭。商帮乡民也在村中建亭，预备布施。佛陀当时身体微恙，入香亭安坐，享受水果。萨咖天帝坐于绿竹席椅上，见佛远去乞食，召唤阿难：“孩子，今日佛陀将行三十余由旬乞食。建五座宝盖屋及森林边门仓室，以备进食。”萨咖天帝照办。佛陀宝盖屋呈四面形状，两位首弟子各有两面，剩余一面。佛陀从香亭出发，按次序进入宝盖屋中央正厅。两位首弟子居于最前，另五百零五位比库也进入宝盖屋。另有一所空宝盖屋建成，五百仓房宝盖屋悉数呈现。
Satthā saccabandhapabbataṃ nāma patvā kūṭāgāraṃ ākāse ṭhapesi. Tasmiṃ pabbate saccabandho nāma micchādiṭṭhikatāpaso mahājanaṃ micchādiṭṭhiṃ uggaṇhāpento lābhaggayasaggappatto hutvā vasati, abbhantare cassa antocāṭiyaṃ padīpo viya arahattaphalassa upanissayo jalati. Taṃ disvā ‘‘dhammamassa kathessāmī’’ti gantvā dhammaṃ desesi. Tāpaso desanāpariyosāne arahattaṃ pāpuṇi. Maggenevassa abhiññā āgatā. So ehibhikkhu hutvā iddhimayapattacīvaradharo tucchakūṭāgāraṃ pāvisi.
教师在名为真理山的高峰上搭建了一座峰顶住宅，置于空中。在这座山上，有一位名叫真理山的人，他因持有错误见而倍受煎熬，劝导众生弃除错误见，成为集利益与乐趣于一身的修行者安住在那里。在他内心深处如同内关灯一样点燃了阿拉汉果的依止。看见此景后，他便前去说：“我要为法宣说。”遂开示法教。经过长时间的教诲，他得到了阿拉汉果的证得。他获得了神通力，成为比库，着用有神通力的僧衣，进入筑顶峰顶住宅。
Bhagavā kūṭāgāragatehi pañcahi bhikkhusatehi saddhiṃ vāṇijagāmaṃ gantvā, kūṭāgārāni adissamānakāni katvā, vāṇijagāmaṃ pāvisi. Vāṇijā buddhappamukhassa saṅghassa mahādānaṃ datvā satthāraṃ makulakārāmaṃ nayiṃsu. Satthā maṇḍalamāḷaṃ pāvisi. Mahājano yāva satthā bhattadarathaṃ paṭippassambheti, tāva pātarāsaṃ katvā uposathaṅgāni samādāya bahuṃ gandhañca pupphañca ādāya dhammassavanatthāya ārāmaṃ paccāgamāsi. Satthā dhammaṃ desesi. Mahājanassa bandhanamokkho jāto, mahantaṃ buddhakolāhalaṃ ahosi.
世尊与进入峰顶住宅的五百比库们一同前往商贾村落，巡视各峰顶住宅后，进入商贾村落。商贾们供养正觉佛陀及其僧团大量财富，护持师长至马库拉林园。世尊进入园林。众多大众直到佛陀用饭结束的时刻，便设宴待佛，举行斋戒节（伍波萨他）仪式，奉献诸多香花以供法听闻后离去。世尊开始宣说法。大众由此获得解脱束缚，佛教之声广为传播，生起极大的佛法赞叹。
Satthā mahājanassa saṅgahatthāya sattāhaṃ tattheva vasi, aruṇaṃ pana mahāgandhakuṭiyaṃyeva uṭṭhapesi. Sattāhampi dhammadesanāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Tattha sattāhaṃ vasitvā, vāṇijagāme piṇḍāya caritvā, ‘‘tvaṃ idheva vasāhī’’ti puṇṇattheraṃ nivattetvā antare nammadānadī nāma atthi, tassā tīraṃ agamāsi. Nammadā nāgarājā satthu paccuggamanaṃ katvā, nāgabhavanaṃ pavesetvā, tiṇṇaṃ ratanānaṃ sakkāraṃ akāsi. Satthā tassa dhammaṃ kathetvā nāgabhavanā nikkhami. So ‘‘mayhaṃ, bhante, paricaritabbaṃ dethā’’ti yāci. Bhagavā nammadānadītīre padacetiyaṃ dassesi. Taṃ vīcīsu āgatāsu pidhīyati, gatāsu vivarīyati. Mahāsakkārapattaṃ ahosi. Satthā tato nikkhamitvā saccabandhapabbataṃ gantvā saccabandhaṃ āha – ‘‘tayā mahājano apāyamagge otārito. Tvaṃ idheva vasitvā, etesaṃ laddhiṃ vissajjāpetvā, nibbānamagge patiṭṭhāpehī’’ti. Sopi paricaritabbaṃ yāci. Satthā ghanapiṭṭhipāsāṇe allamattikapiṇḍamhi lañchanaṃ viya padacetiyaṃ dassesi. Tato jetavanameva gato. Etamatthaṃ sandhāya teneva antaravassenātiādi vuttaṃ.
世尊为诸大众利益而停留七日期间，升起如红光般的芳香宝阁。这七日间，在说法结束时，有四万八千人接受了深法熏修。七日结束后，世尊前往商贾村落托钵行乞，召唤一位名叫普那长老的富有德行者，长老回到居所，有名为南玛达的王子在彼等待。南玛达王子恭敬供养世尊，施献三宝，世尊在其宫殿讲法后告去。王子恳请“愿陛下能够赐我一所住所供奉。”世尊于南玛达宫殿南岸显现足迹。足迹于来往群众中有时隐藏有时展现，因而获得极大尊崇。世尊随后离去，前往真理山，并教导真理山，“他已走向堕落之途。你应安住此间，舍弃外获，坚定迈向涅槃之路。”真理山也请求得以侍奉。世尊以磐石、坚固之金刚石为象征示现足迹标志，然后前往祇园林。此地即有如是停留与降临之教义所述。
Parinibbāyīti anupādisesāya nibbānadhātuyā parinibbāyi. Mahājano therassa satta divasāni sarīrapūjaṃ katvā, bahūni gandhakaṭṭhāni samodhānetvā, sarīraṃ jhāpetvā dhātuyo ādāya cetiyaṃ akāsi. Sambahulā bhikkhūti therassa āḷāhanaṭṭhāne ṭhitabhikkhū. Sesaṃ sabbattha uttānameva. Chaṭṭhaṃ uttānameva.
圆寂者意谓无余依涅槃之本体圆满逝去。大众为这位长老七日内礼敬遗体，焚除数块香木，收敛遗体，捧持其舍利而建造舍利塔。大量比库驻守于长老舍利的祇园遗址。舍利塔随处皆高耸，至多者尤甚。
7-8. Paṭhamaejāsuttādivaṇṇanā7-8. 第一双经等注释
§90-91
90-91. Sattame ejāti taṇhā. Sā hi calanaṭṭhena ejāti vuccati. Sāva ābādhanaṭṭhena rogo, anto dussanaṭṭhena gaṇḍo, nikantanaṭṭhena sallaṃ. Tasmāti yasmā ejā rogo ceva gaṇḍo ca sallañca, tasmā. Cakkhuṃ na maññeyyātiādi vuttanayameva, idhāpi sabbaṃ heṭṭhā gahitameva saṃkaḍḍhitvā dassitaṃ. Aṭṭhamaṃ vuttanayameva.
第九十至九十一品讲为第七种念起的起净（渴念）。“起净”因心识流转而起，谓心之波动。与由疾病引发痛苦、内在烦恼、极端伤害、极重刺痛相类似。基于此，正如疾病、痛苦及刺痛等疾病出现，故起称为“渴”。因此，教导论述如“不应以为眼为实存”等，已在此处以下全部以相似方式详细陈说。第八种教说亦如是。
9-10. Paṭhamadvayasuttādivaṇṇanā9-10. 第一对经等注释
§92-93
92-93. Navame dvayanti dve dve koṭṭhāse. Dasame itthetaṃ dvayanti evametaṃ dvayaṃ. Calañceva byathañcāti attano sabhāvena asaṇṭhahanato calati ceva byathati ca. Yopi hetu yopi paccayoti cakkhuviññāṇassa vatthārammaṇaṃ hetu ceva paccayo ca. Kuto niccaṃ bhavissatīti kena kāraṇena niccaṃ bhavissati. Yathā pana dāsassa dāsiyā kucchismiṃ jāto putto parova dāso hoti, evaṃ aniccameva hotīti attho. Saṅgatīti sahagati. Sannipātoti ekato sannipatanaṃ. Samavāyoti ekato samāgamo. Ayaṃ vuccati cakkhusamphassoti iminā saṅgatisannipātasamavāyasaṅkhātena paccayena uppannattā paccayanāmeneva saṅgati sannipāto samavāyoti ayaṃ vuccati cakkhusamphasso.
第九十二至九十三品讲述二者就是分区、聚集。第十品以此二为题义。心之波动即痛苦为其自身因缘动荡。亦如眼识有因有缘而生。为何常存存在？以何因常存？譬如奴隶主与奴隶，觉其子为他奴隶，即示无常道理。集即意为同处共存。集聚即不同事物之共同会合。融合即合身同处。以上所说即名为眼根所接触的因缘与聚合，此因缘和聚合即称为眼触。
Sopi hetūti phassassa vatthu ārammaṇaṃ sahajātā tayo khandhāti ayaṃ hetu. Phuṭṭhoti upayogatthe paccattaṃ, phassena phuṭṭhameva gocaraṃ vedanā vedeti, cetanā ceteti, saññā sañjānātīti attho. Phuṭṭhoti vā phassasamaṅgīpuggalo , phassena phuṭṭhārammaṇameva vedanādīhi vedeti ceteti sañjānātītipi vuttaṃ hoti. Iti imasmiṃ sutte samatiṃsakkhandhā kathitā honti. Kathaṃ? Cakkhudvāre tāva vatthu ceva ārammaṇañca rūpakkhandho, phuṭṭho vedetīti vedanākkhandho, cetetīti saṅkhārakkhandho, sañjānātīti saññākkhandho, vijānātīti viññāṇakkhandhoti. Sesadvāresupi eseva nayo. Manodvārepi hi vatthurūpaṃ ekantato rūpakkhandho, rūpe pana ārammaṇe sati ārammaṇampi rūpakkhandhoti cha pañcakātiṃsa honti. Saṅkhepena panete chasupi dvāresu pañceva khandhāti sapaccaye pañcakkhandhe aniccāti vitthāretvā vuccamāne bujjhanakānaṃ ajjhāsayena idaṃ suttaṃ desitanti.
此因缘说者，即触法的缘起。触之因缘，因缘生俱有三种色法，即三界色蕴，称为此因。于依缘触处，触得对象所现之处，谓触也。触者，于对象所现得感之时，感起苦乐等感受，或感受及随此感受之意识乃至认知，皆为触之义。亦说：触者即因触而生者，是谓依触而触之缘起，生苦乐等感受、意识、认知。如是，在本经中，三界色蕴为因缘而说。何以故？若依眼根为门，着缘色法界，即色蕴为缘，乃触。由触生感，谓受蕴，是故受蕴为因。依此因缘生起心行蕴，即诸造作作用，是谓心行蕴。依此心行蕴，起识蕴。诸界亦复如是，故六处依各自法故为色蕴，触生受蕴，受生心行蕴，心行生识蕴，此为三十五蕴之总说。依此因缘，众因缘合，五蕴因缘而生无常，令觉者，无上义故宣说此经。
Channavaggo navamo. · 阐那品第九。
10. Saḷavaggo
第十。六分部
1. Adantaaguttavaṇṇanā1. 未调伏未守护注释
§94
94. Saḷavaggassa paṭhame adantāti adamitā. Aguttāti agopitā. Arakkhitāti na rakkhitā. Asaṃvutāti apihitā. Dukkhādhivāhā hontīti nerayikādibhedaṃ adhikadukkhaṃ āvahanakā honti. Sukhādhivāhā hontīti jhānamaggaphalapabhedaṃ adhikasukhaṃ āvahanakā honti. Adhivahātipi pāṭho, esevattho.
第九十四章 第九十四章之首名曰「不驯服者」。其义为未被制伏者。「不隐匿者」即不加遮蔽者。「不护持者」即未加保护者。「不收敛者」乃无约束者。苦之载体者，即地狱等诸苦境之殊重苦也。乐之载体者，谓禅定之道和果之不同种乐。苦载乐载者，即苦乐之载体，此即本句义也。
Saḷevāti cha eva. Asaṃvuto yattha dukkhaṃ nigacchatīti yesu āyatanesu saṃvaravirahito dukkhaṃ pāpuṇāti. Tesañca ye saṃvaraṇaṃ avedisunti ye tesaṃ āyatanānaṃ saṃvaraṃ vindiṃsu paṭilabhiṃsu. Viharantānavassutāti viharanti anavassutā atintā.
『六』导引义，谓六相依、六因缘也。未约束者，即无拘无束之苦，当于无束之境遇受苦。诸立于此未加约束之境界者，皆能获得约束之境界。即愿求诸境而得约束之过患者，不守戒，终致未获约束之苦。住于其中，谓长住于此，非短暂停留。
Asāditañca sādunti assādavantañca madhurañca. Phassadvayaṃ sukhadukkhe upekkheti sukhaphassañca dukkhaphassañcāti idaṃ phassadvayaṃ upekkhe, upekkhāmevettha uppādeyyāti attho. Phassadvayaṃ sukhadukkhaṃ upekkhoti vā pāṭho, phassahetukaṃ sukhadukkhaṃ upekkho, sukhe anurodhaṃ dukkhe ca virodhaṃ anuppādento upekkhako bhaveyyātipi attho. Anānuruddhoaviruddho kenacīti kenaci saddhiṃ neva anuruddho na viruddho bhaveyya.
「不甜者」即苦之义，「甜者」谓乐之义。触双即苦乐之境界也。于苦乐触二俱无分别，谓乐触与苦触之相对无偏，谓此触双无分别，谓此无分别即是生起。亦有诠曰，触为因，苦乐触之分别不生起者，名无分别者。别无相应与依违者，即无相应亦无相违也。
Papañcasaññāti kilesasaññāya papañcasaññā nāma hutvā. Itarītarā narāti lāmakasattā papañcayantā upayantīti papañcayamānā vaṭṭaṃ upagacchanti. Saññinoti sasaññā sattā. Manomayaṃ gehasitañca sabbanti sabbameva pañcakāmaguṇagehanissitaṃ manomayaṃ vitakkaṃ. Panujjāti panuditvā nīharitvā. Nekkhammasitaṃ irīyatīti dabbajātiko bhikkhu nekkhammasitaṃ iriyena irīyati.
造缠识，即谓烦恼缠缚之识也。造缠识依烦恼识转故名为造缠识。不同人民类，若有诸生执缠识为实，谓造缠者在转动，遂至纷扰。名记识诸生。心造业业亦是诸种，六根所依，谓种种心所及法业种。转隐者，谓曝光、揭示真相者。离欲志者，谓有出离心，今为弟子出离之志也。
Chassu yadāsubhāvitoti chasu ārammaṇesu yadā suṭṭhu bhāvito. Phuṭṭhassa cittaṃ na vikampatekvacīti sukhaphassena vā dukkhaphassena vā phuṭṭhassa kismiñci cittaṃ na kampati na vedhati. Bhavattha jātimaraṇassa pāragāti jātimaraṇānaṃ pāraṃ nibbānaṃ gamakā hotha.
“眼”者，为观察不善法境界之器。所谓眼根成熟者，即于六尘之中正当成熟。所触者，心绝不动摇，无论触及乐感受或苦感受，心皆不摇动、不觉受有。此理显现生死轮回之外，生死之彼岸即为涅槃的到达。
2. Mālukyaputtasuttavaṇṇanā2. 马卢咖子经注释
§95
95. Dutiye mālukyaputtoti mālukyabrāhmaṇiyā putto. Etthāti etasmiṃ tava ovādāyācane. Iminā theraṃ apasādetipi ussādetipi. Kathaṃ? Ayaṃ kira daharakāle rūpādīsu pamajjitvā pacchā mahallakakāle araññavāsaṃ patthento kammaṭṭhānaṃ yācati. Atha bhagavā ‘‘ettha dahare kiṃ vakkhāma? Mālukyaputto viya tumhepi taruṇakāle pamajjitvā mahallakakāle araññaṃ pavisitvā samaṇadhammaṃ kareyyāthā’’ti iminā adhippāyena bhaṇanto theraṃ apasādeti nāma.
第九十五，『摩鹿迦子』，意为摩鹿迦婆罗门之子。此处意指在您此处的教导要求。此经旨意包括不应轻视此长老，亦不可轻慢他。何以故？此长老于少时贪于形色等而疏忽，及至老年隐退林中，求修业处。时世尊告诫：『年少时何以教诲？尔等亦当如摩鹿迦子般，年少时虽放逸，然老年应隐入林中修习沙门法。』当以此正令而说，此长老乃是受轻慢者。
Yasmā pana thero mahallakakālepi araññaṃ pavisitvā samaṇadhammaṃ kātukāmo, tasmā bhagavā ‘‘ettha dahare kiṃ vakkhāma? Ayaṃ amhākaṃ mālukyaputto mahallakakālepi araññaṃ pavisitvā samaṇadhammaṃ kattukāmo kammaṭṭhānaṃ yācati, tumhe nāma taruṇakālepi vīriyaṃ na karothā’’ti iminā adhippāyena bhaṇanto theraṃ ussādeti nāma.
因此长老至老年时亦愿隐林修行，故世尊言：『年少时当何教诲？此人乃我等摩鹿迦子，年老时欲隐林修习沙门法而乞求修业处，尔等年少时却不勤精进。』以此正令说，此长老是被激励者。
Yatra hi nāmāti yo nāma. Kiñcāpāhanti kiñcāpi ‘‘ahaṃ mahallako’’ti ñātaṃ. Yadi ahaṃ mahallako, mahallako samānopi sakkhissāmi samaṇadhammaṃ kātuṃ, desetu me, bhante, bhagavāti adhippāyena mahallakabhāvaṃ anuggaṇhanto ovādañca pasaṃsanto evamāha.
有言曰：‘何谓名字？即有人自称‘我是老人’。若我为老人，我亦能证人证德及修习沙门法。世尊，请为我指示。’如斯正令承继老人身份，且称赞其教诲如是。
Adiṭṭhā adiṭṭhapubbāti imasmiṃ attabhāve adiṭṭhā atītepi adiṭṭhapubbā. Na ca passasīti etarahipi na passasi. Na ca te hoti passeyyanti evaṃ samannāhāropi te yattha natthi, api nu te tattha chandādayo uppajjeyyunti pucchati.
所谓“未见”和“未见先”，指此己身状态中“未见”为过去及未来之未见先。此言非目所及，非此形亦所能见。非尔所见，尔亦将不能见。即便具此诸条件，然于彼处无如此，且问其意，是否生起诸欲。
Diṭṭhe diṭṭhamattanti rūpāyatane cakkhuviññāṇena diṭṭhe diṭṭhamattaṃ bhavissati. Cakkhuviññāṇañhi rūpe rūpamattameva passati, na niccādisabhāvaṃ, iti sesaviññāṇehipi me ettha diṭṭhamattameva cittaṃ bhavissatīti attho. Atha vā diṭṭhe diṭṭhaṃ nāma cakkhuviññāṇaṃ, rūpe rūpavijānananti attho. Mattāti pamāṇaṃ, diṭṭhaṃ mattā assāti diṭṭhamattaṃ, cittaṃ, cakkhuviññāṇamattameva me cittaṃ bhavissatīti attho. Idaṃ vuttaṃ hoti – yathā āpāthagatarūpe cakkhuviññāṇaṃ na rajjati na dussati na muyhati, evaṃ rāgādivirahena cakkhuviññāṇamattameva javanaṃ bhavissati, cakkhuviññāṇapamāṇeneva javanaṃ ṭhapessāmīti. Atha vā diṭṭhaṃ nāma cakkhuviññāṇena diṭṭharūpaṃ, diṭṭhe diṭṭhamattaṃ nāma tattheva uppannaṃ sampaṭicchanasantīraṇavoṭṭhabbanasaṅkhātaṃ cittattayaṃ. Yathā taṃ na rajjati, na dussati, na muyhati, evaṃ āpāthagate rūpe teneva sampaṭicchanādippamāṇena javanaṃ uppādessāmi, nāhaṃ taṃ pamāṇaṃ atikkamitvā rajjanādivasena uppajjituṃ dassāmīti ayamettha attho. Eseva nayo sutamutesu.
所谓“见”，意指色界境入眼识中，眼识仅于见色而成色量。眼识于色实仅见色之量，不如同其为常等性质，意此亦适用于余识，此意谓心亦是仅具色所限的见量。或者“见”意为由眼识而生色之辨识。色量谓尺度，生成色量之识即为见量之识，此意谓识是眼识之见量。本言如伤处之色界眼识不污秽、不坏灭，如是无贪嗔痴盖障，仅以眼识之色量生起流转。以色量速度调适流转。或者“见”为指由眼识与见色而成真实之术语识所现色之见量，如彼生起现实之识，除染污、不坏灭。彼当依其见色之所及尺度而生流转，不跨越尺度以免染污灭亡，如此意旨。此道理为闻所及者。
Viññāte viññātamattanti ettha pana viññātaṃ nāma manodvārāvajjanena viññātārammaṇaṃ, tasmiṃ viññāte viññātamattanti āvajjanapamāṇaṃ. Yathā āvajjanena na rajjati na dussati na muyhati, evaṃ rajjanādivasena uppajjituṃ adatvā āvajjanapamāṇeneva cittaṃ ṭhapessāmīti ayamettha attho.
所谓“已知者是已知境界”，此处所谓“已知”是由心门所引起的已知之所缘境界，已知境界中所谓“已知者是已知境界”者，是指引起已知的测量。譬如，测量并不会污秽、坏损或昏迷，依此种测量性质，我们断不令心生起污秽等，而唯凭测量本身确定心境，此即此处之义。
Yatoti yadā. Tatoti tadā. Na tenāti tena rāgena vā ratto, dosena vā duṭṭho, mohena vā mūḷho na bhavissati. Tato tvaṃ mālukyaputta na tatthāti yadā tvaṃ tena rāgena vā dosamohehi vā ratto vā duṭṭho vā mūḷho vā na bhavissasi, tadā tvaṃ na tattha tasmiṃ diṭṭhe vā sutamutaviññāte vā paṭibaddho allīno patiṭṭhito nāma bhavissasi. Nevidhātiādi vuttatthameva.
所谓“如是者，乃是何时？”，“彼时者，彼即此时也”。“非此时者，非彼时也”。即若因爱欲而生喜好，或因嗔恨而生恶，有惑而愚痴者，则不为如是。由此，汝，玛卢迦子，若时不因爱欲、嗔恨、愚痴、喜好、恶、愚痴而生，则彼时汝不处于所见、所闻或所知之境界中，不为纠缠、污秽、覆蔽、堕落、污秽所建立，此即“非如是”等等所言之义。
Sati muṭṭhāti sati naṭṭhā. Tañca ajjhosāti taṃ ārammaṇaṃ gilitvā. Abhijjhā ca vihesā cāti abhijjhāya ca vihiṃsāya ca. Atha vā ‘‘tassa vaḍḍhantī’’ti padenāpi saddhiṃ yojetabbaṃ, abhijjhā ca vihesā cāti imepi dve dhammā tassa vaḍḍhantīti attho.
所谓“念未失”，谓念未灭失。又“现现现”，谓由此处所缘境界吞摄。如贪嫉与恨是贪欲与害害，两法共生，则谓同增益，意指贪欲与害害两法共生，即彼此增长之义。
Cittamassūpahaññatīti abhijjhāvihesāhi assa cittaṃ upahaññati. Ācinatoti ācinantassa. Ārā nibbāna vuccatīti evarūpassa puggalassa nibbānaṃ nāma dūre pavuccati. Ghatvāti ghāyitvā. Bhotvāti bhutvā sāyitvā lehitvā. Phussāti phusitvā. Paṭissatoti paṭissatisaṅkhātāya satiyā yutto. Sevato cāpi vedananti catumaggasampayuttaṃ nibbattitalokuttaravedanaṃ sevantassa. Khīyatīti khayaṃ gacchati. Kiṃ taṃ? Dukkhampi kilesajātampi. Aññataroti asītiyā mahāsāvakānaṃ abbhantaro eko. Iti imasmiṃ sutte gāthāhipi vaṭṭavivaṭṭameva kathitaṃ.
谓心因贪欲与害害而受损害。谓“占有”者，谓所有。谓“彼人涅槃”，意指此类人远离。谓“损害”，意指伤害。谓“入触”，谓亲触。谓“依止”者，谓由念所涵摄。谓“服侍”者，谓受四圣道上生起之不可世间受感之受乐。谓“灭谢”，谓消灭。此为何物？谓苦，是烦恼所生之苦。谓“某一人”，是指无念大长老之一。对此经文，亦以偈文为证，循环解说如是。
3. Parihānadhammasuttavaṇṇanā3. 退失法经注释
§96
96. Tatiye parihānadhammanti parihānasabhāvaṃ. Abhibhāyatanānīti abhibhavitāni āyatanāni. Sarasaṅkappāti ettha sarantīti sarā, dhāvantīti attho. Sarā ca te saṅkappā ca sarasaṅkappā. Saṃyojaniyāti bandhaniyā bandhanassa paccayabhūtā. Tañce bhikkhūti taṃ evaṃ uppannaṃ kilesajātaṃ, taṃ vā ārammaṇaṃ. Adhivāsetīti citte āropetvā vāseti. Nappajahatīti chandarāgappahānena na pajahati. Evaṃ sabbapadehi yojetabbaṃ. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti etaṃ buddhena bhagavatā abhibhavitaṃ āyatananti kathitaṃ. Idha dhammaṃ pucchitvā vibhajantena puggalena dhammo dassito.
第九十六条所谓“第三，破坏法”，即破坏之本性。谓“服役处”，即受制之处。谓“迅速意念”，是指“迅跑”意。谓“迅速意念”，即迅速意念。速疾之意念与诸意念皆为迅速意念。谓“缚因”，谓为捆缚之因。谓“比库”，意指诸比库。谓“烦恼所生”，或烦恼所缘界。谓“安住”，谓已安置于心中。谓“未断除”，谓欲爱无断之意。凡此均应以诸词相连。谓“服役处”此语，为世尊所说，指佛陀受制之处。此处经文以问答与区分之法，为尊者而显现正法。
4. Pamādavihārīsuttavaṇṇanā4. 放逸住者经注释
§97
97. Catutthe asaṃvutassāti apihitassa na pidahitvā sañchāditvā ṭhapitassa. Byāsiñcatīti viāsiñcati, kilesatintaṃ hutvā vattati. Pāmojjanti dubbalapīti. Pītīti balavapīti. Passaddhīti darathapassaddhi. Dhammā na pātubhavantīti samathavipassanādhammā na uppajjanti. Imasmiṃ sutte puggalaṃ pucchitvā vibhajantena dhammena puggalo dassito.
第九十七条谓“第四，不放逸者”，即不放逸、不压制、积聚加持之意。谓“流溢”，谓流放。谓“欢喜”，谓力量之欢喜。谓“宁静”，谓坚定之宁静。谓“法不起”，即止观法无生起。以此经文中对比库提问与归纳之法，示现此人。
5. Saṃvarasuttavaṇṇanā5. 律仪经注释
§98
98. Pañcame kathañca, bhikkhave, asaṃvaroti idaṃ maggakusalassa vāmaṃ muñcitvā dakkhiṇaṃ gaṇheyyāsīti paṭhamaṃ pahātabbamaggakkhānaṃ viya uddesakkamena avatvā desanākusalatāya paṭhamaṃ pahātabbadhammakkhānavasena vuttanti veditabbaṃ. Idha dhammaṃ pucchitvā dhammova vibhatto.
第五则说法，诸比库，何以为不自制？此谓当舍弃正道善法中的左道，取行右道。此义如同被应舍弃的第一个须舍行道，故作为说法的主题前提；又如被应舍弃的法门中首先应舍弃者，是以提示应知之义。这里诠释的教义在问答时有所揭示，教义因其自身而显明。
6. Samādhisuttavaṇṇanā6. 定经注释
§99
99. Chaṭṭhe samādhinti cittekaggataṃ. Idañhi suttaṃ cittekaggatāya parihāyamāne disvā, ‘‘imesaṃ cittekaggataṃ labhantānaṃ kammaṭṭhānaṃ phātiṃ gamissatī’’ti ñatvā kathitaṃ.
第六则言定，谓心的专一合一。此语在经文中见于谈定时，且说：『获得此种心专一合一境界者，其业处必将蔓延开来。』基于此认识而论述。
7. Paṭisallānasuttavaṇṇanā7. 独坐经注释
§100
100. Sattame paṭisallānanti kāyavivekaṃ. Idañhi suttaṃ kāyavivekena parihāyamāne disvā, ‘‘imesaṃ kāyavivekaṃ labhantānaṃ kammaṭṭhānaṃ phātiṃ gamissatī’’ti ñatvā kathitaṃ.
第七则谓隐居，指身静独处。于此经文中谈身静独处时，显现出：『获得此种身静独处者，其业处必将蔓延开来。』根据此理解而作说法。
8-9. Paṭhamanatumhākaṃsuttādivaṇṇanā8-9. 第一「非汝等」经等之解释
§101-102
101-102. Aṭṭhamaṃ upamāya parivāretvā kathite bujjhanakānaṃ, navamaṃ suddhikavaseneva bujjhanakānaṃ ajjhāsayavasena vuttaṃ. Attho pana ubhayatthāpi khandhiyavagge vuttanayeneva veditabbo.
第八则采用比喻作引，包涵在说法中的觉悟者；第九则则如纯净火焰般，以觉悟者的内心志向作为论据。然则其义须通过『五蕴』篇的说法得知，故应体认其涵义如前述而明了。
10. Udakasuttavaṇṇanā10. 水经之解释
§103
103. Dasame udako sudanti ettha sudanti nipātamattaṃ. Udakoti tassa nāmaṃ. Idaṃ jātu vedagūti ettha idanti nipātamattaṃ. Atha vā idaṃ mama vacanaṃ suṇāthāti dīpento evamāha. Jātu vedagūti ahaṃ ekaṃseneva vedagū, vedasaṅkhātena ñāṇena neyyesu gato, vedaṃ vā gato adhigato, paṇḍitohamasmīti attho. Sabbajīti ekaṃsena sabbavaṭṭaṃ jinitvā abhibhavitvā ṭhitosmīti vadati. Apalikhataṃ gaṇḍamūlanti apalikhataṃ dukkhamūlaṃ. Palikhaṇinti palikhataṃ mayā, khanitvā ṭhitosmīti dīpeti.
第十则谓水清澈无染，此处用语极为简约。所谓水，即名称。『此非一方火焰』此语指本句乃极简洁的表达。接着有人说：「这是我的说法」，来说明其意。『非一方火焰』这句话意指我乃唯独以感知觉知的智慧，已通达觉知，或已获得觉知，我是智者之意。『全胜』意为以一己之力，征服并超越全部轮回存在而坚定立足。『未书写的脖根』指未被染污的痛苦根源。'已书写'意为已被我拆解、瓦解并立稳，如此说明。
Mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa. Odanakummāsūpacayassāti odanena ceva kummāsena ca upacitassa vaḍḍhitassa. Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassāti ettha ayaṃ kāyo hutvā abhāvaṭṭhena aniccadhammo , duggandhavighātatthāya tanuvilepanena ucchādanadhammo, aṅgapaccaṅgābādhavinodanatthāya khuddakasambāhanena parimaddanadhammo, daharakāle vā ūrūsu sayāpetvā gabbhavāsena dussaṇṭhitānaṃ tesaṃ tesaṃ aṅgānaṃ saṇṭhānasampādanatthaṃ añchanapīḷanādīnaṃ vasena parimaddanadhammo, evaṃ pariharitopi ca bhedanaviddhaṃsanadhammo bhijjati ceva vikirati ca, evaṃ sabhāvoti attho.
所谓『生于父母之血脉』即母亲与父亲交合产生的子孙；『由粥与精华滋养』者，是指以粥与精华两物滋养而长大。『无常之遮盖、散布、破裂与消散属性』意指此身已变为无常性质，因其不存在而称无常；为破除恶臭闻味，以糊涂膏涂体，具备消散属性；为解除各部位的病痛，以少量膏药抹擦而具备敷贴属性；少壮时以卧床养气，怀胎时因未被察觉而进行肢体重组，以缓解胀痛等，具备敷贴属性。即便被如此呵护，仍生出破裂、散布和消散的事，例如腐坏与分解，故称为其本性。
Tattha mātāpettikasambhavaodanakummāsūpacayaparimaddanapadehi vaḍḍhi kathitā, aniccabhedanaviddhaṃsanapadehi parihāni. Purimehi vā tīhi samudayo, pacchimehi atthaṅgamoti. Evaṃ cātumahābhūtikassa kāyassa vaḍḍhiparihāninibbattibhedā dassitā. Sesaṃ uttānatthamevāti.
其中，因父母爱欲而生的愚顽子孙，以贪欲的积聚为增长之因；以无常与破灭为灭除之理。前者称为三种缘起，后者谓终断之义。诸如此类，四大构成之身的增长与灭除之别已被指出。其余皆归于增长之义。
Saḷavaggo dasamo. · 六品为第十。
Dutiyo paṇṇāsako. · 第二五十。
11. Yogakkhemivaggo
第十一 瑜伽护念品
1. Yogakkhemisuttavaṇṇanā1. 离轭安稳经之解释
§104
104. Yogakkhemivaggassa paṭhame yogakkhemipariyāyanti catūhi yogehi khemino kāraṇabhūtaṃ. Dhammapariyāyanti dhammakāraṇaṃ. Akkhāsi yoganti yuttiṃ kathesi. Tasmāti kasmā? Kiṃ akkhātattā, udāhu pahīnattāti? Pahīnattā. Na hi akkhānena yogakkhemi nāma hoti.
瑜伽护念品第一节中，『瑜伽护念』由四种瑜伽和合为成其安稳根本；『法』则是安稳之因。『瑜伽』者，谓契合连接也。由此，谁为何说？所谓『舍弃』何义？谓舍弃之意。盖以契合而得瑜伽护念之名者，不在舍弃之中。
2-10. Upādāyasuttādivaṇṇanā2-10. 执取经等之解释
§105-113
105-113. Dutiye vedanāsukhadukkhaṃ kathitaṃ, taṃ pana vipākasukhadukkhaṃ vaṭṭati. Tatiye dukkhassāti vaṭṭadukkhassa. Catutthe lokassāti saṅkhāralokassa. Pañcamādīsu yaṃ vattabbaṃ siyā, taṃ khandhiyavagge vuttanayameva.
第二节至第十三节，论受苦乐。第二节述受之苦乐，为果报苦乐。第三节说苦，即苦之流转。第四节说世界，即行之世界。以后诸点，应说者，已于蕴品中详述。
Yogakkhemivaggo ekādasamo. · 离轭安稳品第十一。
12. Lokakāmaguṇavaggo
第十二 世间欲具品
1-2. Paṭhamamārapāsasuttādivaṇṇanā一至二 《第一魔索经》等的注释。
§114-115
114-115. Lokakāmaguṇavaggassa paṭhame āvāsagatoti vasanaṭṭhānaṃ gato. Mārassa vasaṃ gatoti tividhassāpi mārassa vasaṃ gato. Paṭimukka’ssa mārapāsoti assa gīvāya mārapāso paṭimukko pavesito. Dutiyaṃ uttānameva.
世间欲具品第一节，谓居所谓所习住处。谓归于魔之支配，魔之支配有三。所谓隐藏于身，即魔铁钩入身。此皆属于第二节同样说明。
3. Lokantagamanasuttavaṇṇanā三 《到达世间边际经》的注释。
§116
116. Tatiye lokassāti cakkavāḷalokassa. Lokassa antanti saṅkhāralokassa antaṃ. Vihāraṃ pāvisīti ‘‘mayi vihāraṃ paviṭṭhe ime bhikkhū, imaṃ uddesaṃ ānandaṃ pucchissanti, so ca tesaṃ mama sabbaññutaññāṇena saṃsanditvā kathessati. Tato naṃ thomessāmi, mama thomanaṃ sutvā bhikkhū ānandaṃ upasaṅkamitabbaṃ, vacanañcassa sotabbaṃ saddhātabbaṃ maññissanti, taṃ nesaṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti cintetvā saṃkhittena bhāsitassa vitthārena atthaṃ avibhajitvāva nisinnāsane antarahito gandhakuṭiyaṃ pāturahosi. Tena vuttaṃ ‘‘uṭṭhāyāsanā vihāraṃ pāvisī’’ti.
第116。所谓三界者，即轮回世界。轮回世界有边际，行蕴世界有终止。所谓进入住处者谓：“在我已进入的住处中，这些比库必定会向阿难提问有关此事，阿难将以我具足一切智慧的全面了知为依凭，对他们详加诠释。之后我将教导阿难。比库们听闻我的教导后，会认为应当亲近阿难，聆听其言辞，坚定信心，并且这样做对他们长远利益与幸福无疑。”怀着此意，佛以简略语句讲说，其含义开陈不分彼此，居住位上默然无言，隐于香阁中。由此知佛言：“起身前往住处吧。”
Satthu ceva saṃvaṇṇitoti satthārā ca pasattho. Viññūnanti idampi karaṇatthe sāmivacanaṃ, paṇḍitehi sabrahmacārīhi ca sambhāvitoti attho. Pahotīti sakkoti. Atikkammeva mūlaṃ atikkammeva khandhanti sāro nāma mūle vā khandhe vā bhaveyya, tampi atikkamitvāti attho. Evaṃsampadamidanti evaṃsampattikaṃ, īdisanti attho. Atisitvāti atikkamitvā. Jānaṃ jānātīti jānitabbameva jānāti. Passaṃ passatīti passitabbameva passati. Yathā vā ekacco viparītaṃ gaṇhanto jānantopi na jānāti, passantopi na passati, na evaṃ bhagavā. Bhagavā pana jānanto jānāti, passanto passatiyeva. Svāyaṃ dassanapariṇāyakaṭṭhena cakkhubhūto. Viditakaraṇaṭṭhena ñāṇabhūto. Aviparītasabhāvaṭṭhena pariyattidhammapavattanato vā hadayena cintetvā vācāya nicchāritadhammamayoti dhammabhūto. Seṭṭhaṭṭhena brahmabhūto. Atha vā cakkhu viya bhūtoti cakkhubhūto. Evametesu padesu attho veditabbo. Svāyaṃ dhammassa vattanato vattā. Pavattanato pavattā. Atthaṃ nīharitvā nīharitvā dassanasamatthatāya atthassa ninnetā. Amatādhigamāya paṭipattiṃ desetīti amatassa dātā.
“授师”者，即称为师者。‘有智慧者’一词，意指于此场合作为对象的，应理解为包括博学多闻的出家众。‘若许可’，即“能行”也。‘逾越’含义为越过根本，亦或越过五蕴，谓『本』即指根本或五蕴，超越即是逾越。‘于是本法得成，谓即有所成’。‘如是恒常’即稳定的意思。‘了知’即是应当知道的。‘亲见’即是应当亲眼目睹的。犹如有人误会取反面，即使知道也不能真正明白，亦不能真正见证，佛陀则不然。佛陀知而见，实证自觉。他凭自性之觉悟，成为眼根，凭所知所证成为智慧，有无反偽自然之理，随正法宣说而心中思虑，以语言整理令之具足 Dharma，谓即大梵所尊。抑或以眼之理喻为眼根。此义当于诸处所明了。自为法之传扬者，传播正法者。以由领会意味深长，包涵义理，应当理解为：得无上不灭之境证的践行者，乃为正法之实现者。
Agaruṃ karitvāti punappunaṃ yācāpentopi hi garuṃ karoti nāma. Attano sekkhapaṭisambhidāñāṇe ṭhatvā sinerupādato vālikaṃ uddharamāno viya dubbiññeyyaṃ katvā kathentopi garuṃ karotiyeva nāma. Evaṃ akatvā amhe punappunaṃ ayācāpetvā suviññeyyampi no katvā kathehīti vuttaṃ hoti.
“增重”为反复多次乞求之意。虽屡次请求，然仍增重。正如自身于三学辨明之中，虽努力拔起荆棘，却使其愈加难辨，依然讲说时亦显庄重。如此不为所增重者，我们仍屡次请求，且于受教甚明时亦不为增重，如是说法。
Yaṃ kho voti yaṃ kho tumhākaṃ. Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānīti cakkhuñhi loke appahīnadiṭṭhi puthujjano sattalokavasena lokoti sañjānāti ceva maññati ca, tathā cakkavāḷalokavasena. Na hi aññatra cakkhādīhi dvādasāyatanehi tassa sā saññā vā māno vā uppajjati. Tena vuttaṃ, ‘‘cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī’’ti. Imassa ca lokassa gamanena anto nāma ñātuṃ vā daṭṭhuṃ vā pattuṃ vā na sakkā. Lujjanaṭṭhena pana tasseva cakkhādibhedassa lokassa nibbānasaṅkhātaṃ antaṃ appatvā vaṭṭadukkhassa antakiriyā nāma natthīti veditabbā.
所谓“你所”的，朋友，在眼根所及的世界中，有眼界知见者即为世界众生。外界者谓眼根所识之相，价若凡夫仅视之为世间，遂分别即为界。此义亦可说成轮回世界。如是界眼中识别及执取之想分裂显起，唯以眼根等十二入处所缘而起，故不复成真识或假相。由此复称作：“眼根中于世界意识生起识别及分别想”。由此界贯穿无智眼根者不生。此界无已无终，非因观察亲见可得所谓边际、亲属。故当知有“因眼根受损而界有涅槃之终”，亦即边际无生灭苦终结之境，此义应早明。
Evaṃ pañhaṃ vissajjetvā idāni ‘‘sāvakena pañho kathitoti mā nikkaṅkhā ahuvattha, ayaṃ bhagavā sabbaññutaññāṇatulaṃ gahetvā nisinno. Icchamānā tameva upasaṅkamitvā nikkaṅkhā hothā’’ti uyyojento ākaṅkhamānā panātiādimāha.
弃却疑难后，现今若言“此为声闻所问”非无所盼。此时世尊以具足一切智慧境界安坐，愿意应请向其亲近并善受教，起念敷演此时法教。
Imehi ākārehīti imehi kāraṇehi cakkavāḷalokassa antābhāvakāraṇehi ceva saṅkhāralokassa antāpattikāraṇehi ca. Imehi padehīti imehi akkharasampiṇḍanehi. Byañjanehīti pāṭiyekkaakkharehi.
以上分别意为“以上是因缘”，“轮回界有终止因”，“行蕴有终止因”。“以上处”谓文字声字。声母谓独立音节。
Paṇḍitoti paṇḍiccena samannāgato. Catūhi kāraṇehi paṇḍito dhātukusalo āyatanakusalo paccayākārakusalo kāraṇākāraṇakusaloti. Mahāpaññoti mahante atthe mahante dhamme mahantā niruttiyo mahantāni paṭibhānāni paṭiggaṇhanasamatthatāya mahāpaññāya samannāgato. Yathātaṃ ānandenāti yathā ānandena byākataṃ, taṃ sandhāya vuttaṃ. Yathā ānandena taṃ byākataṃ, ahampi taṃ evameva byākareyyanti attho.
所谓智者，是以智慧为资具者。具备四种因素者，为智者：掌握知识的技巧、对认知对象的技巧、对因缘条件的技巧、明辨因与果的善巧。所谓广大智慧，是指出于伟大的意义与伟大的法，广博的言论，大量的才思应答，和承担教义的均衡能力，俱足广大智慧。如文中所说“安乐者”，意为能以安乐表达，于此基础而宣说。因由以安乐之意陈说，我等也应如法宣说。
4. Kāmaguṇasuttavaṇṇanā四 《欲功德经》的注释。
§117
117. Catutthe ye meti ye mama. Cetaso samphuṭṭhapubbāti cittena anubhūtapubbā. Tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyyāti tesu pāsādattayatividhanāṭakādibhedasampattivasena anubhūtapubbesu pañcasu kāmaguṇesu bahūsu vāresu uppajjamānaṃ uppajjeyyāti dīpeti. Paccuppannesu vāti idha padhānacariyakāle chabbassāni supupphitavanasaṇḍajātānaṃ dijagaṇādīnaṃ vasena diṭṭhasutādibhedaṃ manoramārammaṇaṃ kāmaguṇaṃ katvā dassento ‘‘evarūpesu paccuppannesu vā bahulaṃ uppajjeyyā’’ti dasseti. Appaṃ vā anāgatesūti anāgate ‘‘metteyyo nāma buddho bhavissati, saṅkho nāma rājā, ketumatī nāma rājadhānī’’tiādivasena (dī. ni. 3.106) parittakameva anāgatesu kāmaguṇesu uppajjeyyāti dasseti. Tatra me attarūpenāti tatra mayā attano hitakāmajātikena. Appamādoti sātaccakiriyā pañcasu kāmaguṇesu cittassa avossaggo. Satīti ārammaṇapariggahitasati. Ārakkhoti ayaṃ appamādo ca sati ca cetaso ārakkho karaṇīyo, evaṃ me ahosīti dasseti, ārakkhatthāya ime dve dhammā kātabbāti vuttaṃ hoti.
117. 第四者是诸“我之”者。指心识已开启的前世，和以心识所体验的前世。在此我所心多而常行者，即当下心之所着，如因果及因缘所显佳趣等，能生出各种多样的欲乐，成为感受前世各乐之所在。所谓生起，是指此时主导行为阶段，生于六十年成熟果的众生聚集之中，眼耳等根趣闻所闻差别，景美妙迷惑，形成欲乐，就此显露“在此类生起之中，多有产生”之义。少许无欲乐者，即未来世中“将成佛者名为灭度，一名萨咖，一名国都”，仅略述未来乐趣之生起。此处我之有为，即自身为造作利益的中心。勤勉指于五欲乐中心之断灭。念，系足于缘境之心；护卫，即勤勉与念为心之保障，显现我有此两法以护持之意。
Tasmātiha, bhikkhave, se āyatane veditabbeti yasmā cetaso ārakkhatthāya appamādo ca sati ca kātabbā, yasmā tasmiṃ āyatane vidite appamādena vā satiyā vā kātabbaṃ natthi, tasmā se āyatane veditabbe, taṃ kāraṇaṃ jānitabbanti attho. Saḷāyatananirodhanti saḷāyatananirodho vuccati nibbānaṃ, taṃ sandhāya bhāsitanti attho. Nibbānasmiñhi cakkhuādīni ceva nirujjhanti rūpasaññādayo ca nirujjhantīti. Sesaṃ vuttanayameva.
因此，比库们，应当当知该认知对象，因心之护卫故，勤勉与念皆应当成就。因于该认知对象，对勤勉及念皆无所应行，故该认知对象应被了知。此所谓六处断尽称为涅槃，此义由此所说。涅槃中眼根等皆断绝，色、受、想等识种亦断绝，此乃其全部义理说明。
5-6. Sakkapañhasuttādivaṇṇanā五至六 《萨咖问经》等的注释。
§118-119
118-119. Pañcame diṭṭheva dhammeti imasmiṃyeva attabhāve. Parinibbāyantīti kilesaparinibbānena parinibbāyanti. Tannissitaṃ viññāṇaṃ hotīti taṇhānissitaṃ kammaviññāṇaṃ hoti . Tadupādānanti taṃgahaṇaṃ, taṇhāgahaṇena sahagataṃ viññāṇaṃ hotīti attho. Chaṭṭhaṃ uttānameva.
118-119. 第五正见即于自身内现之法。谓以欲尽灭而尽灭烦恼。此法依赖于识，故为以渴爱所依之业识。所谓根本依赖，即执着，欲执着遍及识随行。第六即先前所说。
7. Sāriputtasaddhivihārikasuttavaṇṇanā七 《沙利子共住弟子经》的注释。
§120
120. Sattame santānessatīti ghaṭessati, yogavicchedamassa pāpuṇituṃ na dassati.
120. 第七所谓今世安乐者，意即顺从欲乐断除，以断除瑜伽而得解脱的意向，只是未显现。
8. Rāhulovādasuttavaṇṇanā8. 《教诫拉胡喇经》之义疏
§121
121. Aṭṭhame vimuttiparipācaniyāti vimuttiṃ paripācentīti vimuttiparipācaniyā. Dhammāti pannarasa dhammā, te saddhindriyādīnaṃ visuddhikaraṇavasena veditabbā. Vuttañhetaṃ –
121. 第八为究竟解脱之成熟，即成就解脱。法，即为十五种法，是使语言根等得清净的缘起法。终究所说义是——
‘‘Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato, imehi tīhākārehi saddhindriyaṃ visujjhati. Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato, imehi tīhākārehi vīriyindriyaṃ visujjhati. Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato , satipaṭṭhāne paccavekkhato, imehi tīhākārehi satindriyaṃ visujjhati. Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato, imehi tīhākārehi samādhindriyaṃ visujjhati. Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato, imehi tīhākārehi paññindriyaṃ visujjhati. Iti ime pañca puggale parivajjayato, pañca puggale sevato bhajato payirupāsato , pañca suttante paccavekkhato, imehi pannarasahi ākārehi imāni pañcindriyāni visujjhantī’’ti (paṭi. ma. 1.184).
『不信心的人所远离，信心坚固的人所侍奉、敬爱、亲近观察于正法显著经文中，借由这三种形态，信根得以清净。懈怠的人所远离，精进果断的人所侍奉、敬爱、亲近、观察于正确修行，全神贯注，借这三种形态，精进根得以清净。失念之人所远离，念念不忘之人所侍奉、敬爱、亲近、观察念处法，借这三种形态，念根得以清净。心不专一的人所远离，心专一之人所侍奉、敬爱、亲近、观察于禅那解脱处，借这三种形态，定根得以清净。愚痴之人所远离，有智慧之人所侍奉、敬爱、亲近、观察于深妙智慧境，借这三种形态，慧根得以清净。如是，五种的人所远离，五种的人所侍奉敬爱亲近，五种经文所观察，借这十五种形态，五种根得以清净。」（巴利释义文献第1卷第184页）
Aparepi pannarasa dhammā vimuttiparipācaniyā – saddhāpañcamāni indriyāni, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññāti imā pañca nibbedhabhāgiyā saññā, meghiyattherassa kathitā kalyāṇamittatādayo pañca dhammāti (udā. 31). Kāya pana velāya bhagavato etadahosīti? Paccūsasamaye lokaṃ volokentassa.
此外还有十五法促进解脱成熟——其中信心为五根之一，还有无常相观、苦相观、无我相观、舍弃相观及离欲相观，这五种为断绝烦恼的观想，是已涤净的观想。此由长老梅祇耶所说，诸如善友等五法。何以见世尊于肉身之际云此法？乃由前世时于观察世间境界之时所见。
Anekāni devatāsahassānīti āyasmatā rāhulena padumuttarassa bhagavato pādamūle pālitanāgarājakāle patthanaṃ paṭṭhapentena saddhiṃ patthanaṃ paṭṭhapitadevatāsu pana kāci bhūmaṭṭhakā devatā, kāci antalikkhaṭṭhakā, kāci cātumahārājikā, kāci devaloke, kāci brahmaloke nibbattā. Imasmiṃ pana divase sabbāpi tā ekaṭṭhāne andhavanasmiṃyeva sannipatitā, tā sandhāyāha – ‘‘anekāni devatāsahassānī’’ti. Dhammacakkhunti imasmiṃ sutte cattāro ca maggā cattāri ca phalāni dhammacakkhunti veditabbāni. Tattha hi kāci devatā sotāpannā ahesuṃ, kāci sakadāgāmī, anāgāmī, khīṇāsavā. Tāsañca pana devatānaṃ ettakāti gaṇanavasena paricchedo natthi. Sesaṃ sabbattha uttānameva.
闻说于比寿长的尊者罗睺罗所率众多天众，当时护卫于佛陀足下及蒲卢灯王城时，同行众多天众，有居于地界、有居空中、有居四大天王所辖之天界、有居天界及梵天界者，于当天内所有众多天众皆集于一处，犹如暗林中聚集，故称「众多天众」，此可见佛法灯之闻见，包含四道及四果；其中或有天众已得须陀洹果，或有四果之天众，无数天众无分彼此，整体皆弘扬佛法。
9-10. Saṃyojaniyadhammasuttādivaṇṇanā9-10. 《结法经》等之义疏
§122-123
122-123. Navamadasamāni iṭṭhārammaṇavasena kathiyamāne bujjhanakānaṃ vasena vuttānīti.
第122至123节，于第九章及第十章关于如愿端庄之处，以苏醒者居住分章解说。
Lokakāmaguṇavaggo dvādasamo. · 世间欲功德品第十二
13. Gahapativaggo
第13章 宅主篇
1-3. Vesālīsuttādivaṇṇanā1-3. 《韦萨离经》等之义疏
§124-126
124-126. Gahapativaggassa paṭhame uggoti paṇītadāyakānaṃ aggauggo, so bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ paṇītadāyakānaṃ yadidaṃ uggo gahapatī’’ti evaṃ etadagge ṭhapito. Sesametesu ceva dvīsu, tatiye ca vuttatthameva.
第124至126节，于宅主篇第一节中，指出首领复善乐施之家主，被佛谓为「此为诸弟子中居上首善之家主」，此首领如是被确认。其余二节内容亦照此法意说明。
4-5. Bhāradvājasuttādivaṇṇanā4-5. 《帕拉德瓦迦经》等之义疏
§127-128
127-128. Catutthe piṇḍaṃ ulamāno pariyesamāno pabbajitoti piṇḍolo. So kira parijiṇṇabhogo brāhmaṇo ahosi. Atha bhikkhusaṅghassa lābhasakkāraṃ disvā piṇḍatthāya nikkhamitvā pabbajito. So mahantaṃ kapallapattaṃ gahetvā carati, tena kapallapūraṃ yāguṃ pivati, kapallapūre pūve khādati, kapallapūraṃ bhattaṃ bhuñjati. Athassa mahagghasabhāvaṃ satthu ārocayiṃsu. Satthā tassa pattatthavikaṃ nānujāni. Heṭṭhāmañce pattaṃ nikkujjitvā ṭhapeti. So ṭhapentopi ghaṃsantova paṇāmetvā ṭhapeti, gaṇhantopi ghaṃsantova ākaḍḍhitvā gaṇhāti. Taṃ gacchante kāle dhaṃsanena parikkhīṇaṃ nāḷikodanamattameva gaṇhanakaṃ jātaṃ. Tato satthu ārocesuṃ, athassa satthā pattatthavikaṃ anujāni. Thero aparena samayena indriyabhāvanaṃ bhāvetvā aggaphale arahatte patiṭṭhāsi. Iti so piṇḍatthāya pabbajitattā piṇḍolo, gottena pana bhāradvājoti ubhayaṃ ekato katvā piṇḍolabhāradvājoti vuccati.
第127-128节。第四人名为毕陵达瓦差，出家后被称为比纳陀罗。传说他原是一位名叫毕陵达的婆罗门，曾放纵享乐，后见比库僧团的受用与敬重，因托钵所需而出家。出家后，他持大芥子叶作衣，日常行走以此衣为食具，饮用芥子叶盛的汤，先食芥子叶上的菜，后食芥子叶中盛的饭。比库们看到他衣服大而破损，向圣者报告。圣者责备他未依衣服真实本义而用。有时他将衣服撕破后铺设，有时撕裂叠放，或一手拿着，一手拉着衣服行走。这样行走时，不知不觉衣服被摩损，最终只剩下一根芥蒂杆。圣者又责问他，他才依教修行正确地使用衣服。后此长老修习于定力之果的阿拉汉果，因而证得阿拉汉果。故毕陵达瓦差因侍钵而出家，原姓巴拉德瓦迦，故合称毕陵达瓦差巴拉德瓦迦。
Upasaṅkamīti uggatuggatehi mahāamaccehi parivuto upasaṅkami. Thero kira ekadivasaṃ sāvatthiyaṃ piṇḍāya caritvā katabhattakicco nidāghasamaye sītaṭhāne divāvihāraṃ nisīdissāmīti ākāsena gantvā gaṅgātīre udenassa rañño udapānaṃ nāma uyyānaṃ atthi, tattha pavisitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi sītena udakavātena bījiyamāno.
“前来”指被高贵人士或长者轮流不断地迎接。此长老曾一天在沙瓦提托钵，完成食事，于正热之时，想找凉处昼卧。来到河边，有一座名叫乌达帕纳的园林，他进入园中，在一棵树下坐卧休息，享受凉爽的水风吹拂。
Udenopi kho nāma rājā sattāhaṃ mahāpānaṃ pivitvā sattame divase uyyānaṃ paṭijaggāpetvā mahājanaparivāro uyyānaṃ gantvā maṅgalasilāpaṭṭe atthatāya seyyāya nipajji. Tassa ekā paricārikā pāde sambāhamānā nisinnā. Rājā kamena niddaṃ okkami. Tasmiṃ niddaṃ okkante nāṭakitthiyo ‘‘yassatthāya mayaṃ gītādīni payojeyyāma, so niddaṃ upagato, na ca niddākāle mahāsaddaṃ kātuṃ vaṭṭatī’’ti attano attano tūriyāni ṭhapetvā uyyānaṃ pakkantā. Tā tattha tattha phalāphalāni khādamānā pupphāni piḷandhamānā vicarantiyo theraṃ disvā ‘‘mā saddaṃ karitthā’’ti aññamaññaṃ nivārayamānā vanditvā nisīdiṃsu. Thero ‘‘issā pahātabbā, maccheraṃ vinodetabba’’ntiādinā nayena tāsaṃ anurūpaṃ dhammakathaṃ kathesi.
乌达帕纳河上的国王因连饮七天美酒，于第七天举办宴会，众多宾客来到园中，在一个名为“吉祥石”的长石床上躺卧休息。有一妇女侍者坐卧时脚触国王，国王便入睡。国王睡后，侍者们安排演奏歌曲，彼此提醒不宜发出杂声，向长老行礼打招呼后就坐。长老以放弃嫉妒、憎恶等心，引导她们演说合宜法，令她们欢悦。
Sāpi kho rañño pāde sambāhamānā nisinnā itthī pāde cāletvā rājānaṃ pabodhesi. So ‘‘kahaṃ tā gatā’’ti pucchi. Kiṃ tāsaṃ tumhehi? Tā ekaṃ samaṇaṃ parivāretvā nisinnāti. Rājā kuddho uddhane pakkhittaloṇaṃ viya taṭataṭāyamāno uṭṭhahitvā ‘‘tambakipillikāhi naṃ khādāpessāmī’’ti gacchanto ekasmiṃ asokarukkhe tambakipillikānaṃ puṭaṃ disvā hatthenākaḍḍhitvā sākhaṃ gaṇhituṃ nāsakkhi. Kipillikapuṭo chijjitvā rañño sīse pati, sakalasarīraṃ sālithusehi parikiṇṇaṃ viya daṇḍadīpikāhi ḍayhamānaṃ viya ca ahosi. Thero rañño paduṭṭhabhāvaṃ ñatvā iddhiyā ākāsaṃ pakkhandi. Tāpi itthiyo uṭṭhāya rañño santikaṃ gantvā sarīraṃ puñchantiyo viya bhūmiyaṃ patitapatitā kipillikāyo gahetvā sarīre khipamānā sabbā mukhasattīhi vijjhiṃsu – ‘‘kiṃ nāmetaṃ, aññe rājāno pabbajite disvā vandanti, pañhaṃ pucchanti, ayaṃ pana rājā kipillikapuṭaṃ sīse bhinditukāmo jāto’’ti.
同样一妇女侍者脚触国王后，唤醒国王。国王问“她去了哪里？”侍者回答，一妇人环顾四周后坐在一位沙门旁边。国王愤怒，怒气如火焰似地起身，怒言“我岂会用烟雾熏她们？”然后看见一丛可燃的灌木，急忙将灌木抓住，想把枝条折断，但力不从心。折断的灌木碎片落到国王头上，像针刺一般刺痛，宛如全身被火柴棒焚烧般难受。长老洞察国王的恶劣心念，运用神通飞入虚空。那个妇女起身，到国王身边，好像用身体掩护国王一般，将刺痛的灌木碎片取下丢弃，所有刺痛皆消除。她们彼此议论称：“这是什么情况？其他国王见到出家人都敬礼、问话，这位国王却想用灌木碎片刺破沙门头颅。”
Rājā attano aparādhaṃ disvā uyyānapālaṃ pakkosāpetvā pucchi – ‘‘kiṃ esa pabbajito? Aññesupi divasesu idha āgacchatī’’ti? Āma, devāti. Idha tvaṃ āgatadivase mayhaṃ āroceyyāsīti. Theropi katipāheneva puna āgantvā rukkhamūle nisīdi. Uyyānapālo disvā – ‘‘mahanto me ayaṃ paṇṇākāro’’ti vegena gantvā rañño ārocesi. Rājā uṭṭhahitvā saṅkhapaṇavādisaddaṃ nivāretvā uggatuggatehi amaccehi saddhiṃ uyyānaṃ agamāsi. Tena vuttaṃ ‘‘upasaṅkamī’’ti.
国王见自己过失，召见园林看守，询问说：“这出家人是谁？他这些天也来这里吗？”答曰：“是神。”国王说：“你可于我到达当天通知我。”此后长老数次到来，均坐于树下。园林看守见到此大叶状长叶，便迅速去报告国王。国王起身制止吹号鸣乐，与侍从与长者们一同前往园林。于是产生了“前来”的说法。
Anikīḷitāvino kāmesūti yā kāmesu kāmakīḷā, taṃ akīḷitapubbā, aparibhuttakāmāti attho. Addhānañca āpādentīti paveṇiṃ paṭipādenti, dīgharattaṃ anubandhāpenti. Mātumattīsūti mātupamāṇāsu. Lokasmiñhi mātā bhaginī dhītāti idaṃ tividhaṃ garukārammaṇaṃ nāma , iti garukārammaṇe upanibandhaṃ cittaṃ vimocetuṃ na labhatīti dassento evamāha. Athassa tena pañhena cittaṃ anotarantaṃ disvā bhagavatā paṭikūlamanasikāravasena cittūpanibandhanatthaṃ vuttaṃ dvattiṃsākārakammaṭṭhānaṃ kathesi.
“不戏弄于欲中”者，指既不戏弄欲界之物，且在未戏弄之前未满足，持久不放纵。此乃指对母亲般等亲属的情感。世间所称母亲、姐妹、女儿三种关系，名为“三大关系”，属于重大的牵绊与羁绊。此语意旨，心不能因为牵绊而获得解脱，因此佛陀为此问题，用相反的心念加以示现，称二十三种修行法门。
Abhāvitakāyāti abhāvitapañcadvārikakāyā. Tesaṃ taṃ dukkaraṃ hotīti tesaṃ taṃ asubhakammaṭṭhānaṃ bhāvetuṃ dukkaraṃ hoti. Itissa imināpi cittaṃ anotarantaṃ disvā indriyasaṃvarasīlaṃ kathesi . Indriyasaṃvarasmiñhi upanibandhacittaṃ viheṭhetuṃ na labhati. Rājā taṃ sutvā tattha otiṇṇacitto acchariyaṃ, bho bhāradvājātiādimāha.
「不修习身」者，谓不修习以五门为界的身体。此等境况难以成就，因此修习此等不善业处甚为困难。世尊在此教法中观察心不放逸，便宣说戒护根门的行为。在戒护根门中，心脏无法搅乱被束缚的心。国王听闻后，心不动摇，感到惊奇，便对巴拉德瓦迦等人说道：
Arakkhiteneva kāyenātiādīsu hatthapāde kīḷāpento gīvaṃ parivattento kāyaṃ na rakkhati nāma, nānappakāraṃ duṭṭhullaṃ kathento vacanaṃ na rakkhati nāma, kāmavitakkādayo vitakkento cittaṃ na rakkhati nāma. Rakkhiteneva kāyenātiādīsu vuttavipariyāyena attho veditabbo.
所谓「无防护之身」，指手足调戏戏弄，舌头翻转转动，身体不能守护；同样，各种恶口恶行言语不被守护；如欲念等杂念搅扰心意，亦不被守护。借用「防护之身」反向理解，即是指身体等诸根未受守护。此义应了然于心。
Ativiya maṃ tasmiṃ samaye lobhadhammā parisahantīti maṃ tasmiṃ samaye atikkamitvā lobho adhibhavatīti attho. Upaṭṭhitāya satiyāti kāyagatāya satiyā supaṭṭhitāya. Na maṃ tathā tasmiṃ samayeti tasmiṃ samaye maṃ yathā pubbe, na tathā lobho atikkamitvā uppajjatīti attho. Parisahantīti padassa uppajjantītipi atthoyeva. Iti imasmiṃ sutte tayo kāyā kathitā. Kathaṃ ? ‘‘Imameva kāya’’nti ettha hi karajakāyo kathito, ‘‘bhāvitakāyo’’ti ettha pañcadvārikakāyo, ‘‘rakkhiteneva kāyenā’’ti ettha copanakāyo, kāyaviññattīti attho. Pañcamaṃ uttānameva.
「极度」谓当时我忍受贪欲之法，胜过此时贪欲，即当时贪欲压胜我的义。所谓「具足的觉知」者，是身行之觉知清晰坚定。不是说当下与过去心境同等，亦非贪欲越过后立刻生起。所谓忍受，为指其起于言辞的忍耐。由此，本经中说三种身体：所谓作苦身，即身体工事；所谓修习之身，即五门界限之身；所谓如防护之身，即潜伏身体。何以故？此处「此身体」指手足及其作苦之处；「修习之身」指五门界限身体；「如防护之身」则指潜伏身体之显现。此为第五种名字。
6. Ghositasuttavaṇṇanā6. 《果西德经》之义疏
§129
129. Chaṭṭhe rūpā ca manāpāti rūpā ca manāpā saṃvijjanti. Cakkhuviññāṇañcāti cakkhuviññāṇañca saṃvijjati. Sukhavedaniyaṃ phassanti cakkhuviññāṇasampayuttaṃ upanissayavasena javanakāle sukhavedanāya paccayabhūtaṃ phassaṃ. Sukhā vedanāti ekaṃ phassaṃ paṭicca javanavasena sukhavedanā uppajjati. Sesapadesupi eseva nayo.
第129讲。又肉身与心所感受之欢愉互相依存。眼识亦复如是，因眼识与眼触合，感受愉快。眼识随因缘转动时，身体感受快乐，受到了种种感受的基础。所谓愉快感受，谓依触感一切随即产生愉悦感受。其余四处亦同理。
Iti imasmiṃ sutte tevīsati dhātuyo kathitā. Kathaṃ? Ettha hi cakkhupasādo cakkhudhātu, tassa ārammaṇaṃ rūpadhātu, cakkhuviññāṇaṃ viññāṇadhātu, cakkhuviññāṇadhātuyā sahajātā tayo khandhā dhammadhātu, evaṃ pañcasu dvāresu catunnaṃ catunnaṃ vasena vīsati. Manodvāre ‘‘manodhātū’’ti āvajjanacittaṃ gahitaṃ, ārammaṇañceva hadayavatthu ca dhammadhātu, vatthunissitaṃ manoviññāṇadhātūti evaṃ tevīsati honti. Evaṃ tevīsatiyā dhātūnaṃ vasena dhātunānattaṃ vuttaṃ bhagavatāti dasseti.
本经中合计讲述33界。如何理解？眼根为眼界，眼所依赖物为色界，眼识为识界，眼识界相依存的三俱舍心法为法界。五根中两个门的四重相续如此展开。心门则称「心界」，集心念、坚固心、执心等，依赖于心所依缘物，也成为意识的法界，所以合计三十三界。由此显现多所不同的法根。
7-8. Hāliddikānisuttādivaṇṇanā7-8. 哈利迪咖尼经等之解释
§130-131
130-131. Sattame manāpaṃ itthetanti pajānātīti yaṃ anena manāpaṃ rūpaṃ diṭṭhaṃ, taṃ itthetanti evametaṃ manāpameva tanti pajānāti. Cakkhuviññāṇaṃ sukhavedaniyañca phassaṃ paṭiccāti cakkhuviññāṇañceva, yo ca upanissayakoṭiyā vā anantarakoṭiyā vā samanantarakoṭiyā vā sampayuttakoṭiyā vā sukhavedanāya paccayo phasso, taṃ sukhavedaniyaṃ phassañca paṭicca uppajjati sukhavedanāti. Esa nayo sabbattha. Iti imesu dvīsu suttesu kiriyāmanoviññāṇadhātu āvajjanakiccā, manodhātuyeva vā samānā manodhātunāmena vuttāti veditabbā. Aṭṭhamaṃ uttānameva.
第130-131讲。所谓心所感受，谓依此感受而识别所见色境，便知感受情状如此。眼识与愉快感受因触合而生，或经由非直接的因缘串联而生者亦然，故此为整体联系。由此两讲看来，意识界心念的各类引发动作，与心界、意识界的关联名称与作用，均应明了理解。此为第八讲的内容。
9. Lohiccasuttavaṇṇanā9. 楼希吒经之解释
§132
132. Navame makkarakateti evaṃnāmake nagare araññakuṭikāyanti araññe katāya pāṭiyekkāya kuṭiyaṃ, na vihārapaccantakuṭiyaṃ. Māṇavakāti yepi tattha mahallakā, te mahallakakālepi antevāsikatāya māṇavakātveva vuttā. Tenupasaṅkamiṃsūti pāto sippaṃ uggaṇhitvā sāyaṃ ‘‘ācariyassa kaṭṭhāni āharissāmā’’ti araññaṃ pavisitvā vicarantā yena sā kuṭikā, tenupasaṅkamiṃsu. Parito parito kuṭikāyāti tassā kuṭikāya samantato samantato. Seleyyakānīti aññamaññassa piṭṭhiṃ gahetvā laṅghitvā ito cito caṅkamanakīḷanāni.
第132条。所谓第九个“马嘎挎泰”，即此名城中有林中小屋，这些小屋筑于森林中特定之地，并非休息处之附屋。所谓“学童”，即凡居其所之大人员，于居末时亦被称为学童者是也。因此他们前往时，放下短杖，傍晚行走间说：“我们将为老师取木材”，进入森林中，沿路巡视，寻找该小屋，并朝该小屋走去。所谓“环绕小屋”，即从小屋四周各方。所谓“跳跃木头”，即彼此跨越树皮，快速穿行之戏耍也。
Muṇḍakātiādīsu muṇḍe muṇḍāti, samaṇe ca samaṇāti vattuṃ vaṭṭeyya, ime pana hīḷentā ‘‘muṇḍakā samaṇakā’’ti āhaṃsu. Ibbhāti gahapatikā. Kaṇhāti kaṇhā, kāḷakāti attho. Bandhupādāpaccāti ettha bandhūti brahmā adhippeto. Tañhi brāhmaṇā pitāmahoti voharanti. Pādānaṃ apaccā pādāpaccā, brahmuno piṭṭhipādato jātāti adhippāyo. Tesaṃ kira ayaṃ laddhi ‘‘brāhmaṇā brahmuno mukhato nikkhantā, khattiyā urato, vessā nābhito, suddā jāṇuto, samaṇā piṭṭhipādato’’ti. Bharatakānanti kuṭimbikānaṃ. Kuṭimbikā hi yasmā raṭṭhaṃ bharanti, tasmā bharatāti vuccanti. Ime pana paribhavaṃ katvā vadamānā ‘‘bharatakāna’’nti āhaṃsu.
“剃头”者，即剃净鬓发；“沙门”者，即为沙门之称。此处人们贬低称他们为“剃头沙门”。“奴仆”者，为屋主之下人。“黑暗”、即黑色之义。所谓“绑足”，此处意指亲属或亲人，谓梵天为主宰者。婆罗门称其为“祖父”，以示尊敬。足之根本根源乃梵天所化，故主宰者也。谓婆罗门如是获得：“婆罗门从梵天口中降生，刹帝利居于胸部，吠舍居于腹部，首陀罗居于阴部，沙门则由足之根源而生”。所谓“波罗陀迦”，即家族成员，是因为这些人以国家为依托，因而称为“波罗陀迦”。这些人以轻蔑态度说话，自称“波罗陀迦”者如是也。
Vihārā nikkhamitvāti ‘‘rattiṭṭhakāparicchanne rajatapaṭṭasannibhasamavippakiṇṇavālike ramaṇīye pariveṇe kaṭṭhakalāpe bandhitvā khipamānā vālikaṃ āluḷetvā, hatthena hatthaṃ ādāya paṇṇakuṭiṃ pariyāyantā ‘ime imesaṃ bharatakānaṃ sakkatā, ime imesaṃ bharatakānaṃ sakkatā’ti punappunaṃ viravantā ativiya ime māṇavakā kīḷaṃ karonti, vihāre bhikkhūnaṃ atthibhāvampi na jānanti, dassessāmi nesaṃ bhikkhūnaṃ atthibhāva’’nti cintetvā paṇṇakuṭito nikkhami.
“出门修行”，谓在月夜光影交互的美丽树林中，将木材捆成捆，将细木枝扯断，携手提篮围绕小屋徘徊，反复呼喊“这些是那些波罗陀迦的柴火”, 同时他们极度戏耍，完全不知晓比库们的利益所在。心中想着：“我当展现他们对于比库们利益的无知”，于是从小屋中出发。
Sīluttamā pubbatarā ahesunti guṇavantānaṃ guṇe kathite nigguṇānaṃ guṇābhāvo pākaṭova bhavissatīti porāṇakabrāhmaṇānaṃ guṇe kathento evamāha. Tattha sīluttamāti sīlajeṭṭhakā. Sīlañhi tesaṃ uttamaṃ, na jātigottaṃ. Ye purāṇaṃ sarantīti ye porāṇakaṃ brāhmaṇadhammaṃ saranti. Abhibhuyya kodhanti kodhaṃ abhibhavitvā tesaṃ dvārāni suguttāni surakkhitāni ahesuṃ. Dhamme ca jhāne ca ratāti dasavidhe kusalakammapathadhamme aṭṭhasamāpattijhānesu ca ratā.
以前的婆罗门认为，有德者必为德者，有德者之德不可缺失。此谓为持德第一者。德最出色者，不是由族姓决定。那些持有旧时婆罗门教义者称为“婆罗门”。当他们占优时，愤怒之门被紧闭保护。修习法门及禅定法中各善业道、八定禅相当得力。
Evaṃ porāṇānaṃ guṇaṃ kathetvā athetarahi brāhmaṇānaṃ mānaṃ nimmaddento ime ca vokkamma japāmasetiādimāha. Tattha vokkammāti etehi guṇehi apakkamitvā. Japāmaseti mayaṃ japāma sajjhāyāmāti ettakeneva brāhmaṇamhāti maññamānā brāhmaṇā mayanti iminā gottena mattā hutvā visamaṃ caranti, visamāni kāyakammādīni karontīti attho. Puthuattadaṇḍāti puthu attā daṇḍā etehīti puthuattadaṇḍā, gahitanānāvidhadaṇḍāti attho. Sataṇhātaṇhesūti sataṇhanittaṇhesu. Aguttadvārassa bhavanti moghāti asaṃvutadvārassa sabbepi vatasamādānā moghā bhavantīti dīpeti. Yathā kinti? Supineva laddhaṃ purisassa vittanti yathā supine purisassa laddhaṃ maṇimuttādinānāvidhaṃ vittaṃ moghaṃ hoti, pabujjhitvā kiñci na passati, evaṃ moghā bhavantīti attho.
如是说古时婆罗门美德而今断灭，令婆罗门的傲慢消减，称曰“我等诵咒念诵”等。所谓“掉转”，指他们抛弃诸般德行；“念诵”者，谓我等念诵坐禅，以此认定自己是婆罗门，依此族姓为尊，却狂妄行恶，作种种不正身业。所谓“殊胜杖”，即特殊之杖；“各种杖”等，是指各种形状的杖。所谓“坚硬刀刃”，是坚硬锋利之物。安眠门者为无防护之门，此门一旦开启，则一切入侵不防，此谓其无防之义。譬喻如在熟睡的人所得的财宝，包括各种钻石珍宝，其财产即为虚幻，醒来后无所见，此即“虚幻”之意。
Anāsakāti ekāhadvīhādivasena anāhārakā. Thaṇḍilasāyikā cāti haritakusasanthate bhūmibhāge sayanaṃ, pāto sinānañcatayo ca vedāti pātova udakaṃ pavisitvā nhānañceva tayo ca vedā. Kharājinaṃ jaṭā paṅkoti kharasamphassaṃ ajinacammañceva jaṭākalāpo ca paṅko ca, paṅko nāma dantamalaṃ. Mantā sīlabbataṃ tapoti mantā ca ajasīlagosīlasaṅkhātaṃ sīlaṃ ajavatagovatasaṅkhātaṃ vatañca. Ayaṃ idāni brāhmaṇānaṃ tapoti vadati. Kuhanā vaṅkadaṇḍā cāti paṭicchannakūpo viya paṭicchannadosaṃ kohaññañceva vaṅkadaṇḍo, ca udumbarapalāsabeḷuvarukkhānaṃ aññatarato gahitaṃ vaṅkadaṇḍañcāti attho. Udakācamanāni cāti udakena mukhaparimajjanāni. Vaṇṇā ete brāhmaṇānanti ete brāhmaṇānaṃ parikkhārabhaṇḍakavaṇṇāti dasseti. Kata kiñcikkhabhāvanāti katā kiñcikkhabhāvanā. Ayameva vā pāṭho, āmisakiñcikkhassa vaḍḍhanatthāya katanti attho.
“不受饮食”，谓一日一食等禁食行为。所谓“陶瓷枕”，即在草丛地面以绿色草编制枕头；“晚沐浴”者，即傍晚沐浴之义；“净身水”指将水入口而漱口。所谓“犬毛、泥污”，即用馬驴等动物皮毛制帽，外覆泥巴，泥污即口腔污垢之意。所谓“披肩法”、“禁欲戒”为牺牲跋涉之德；“披肩”为以披肩象征严肃法衣。此即婆罗门之苦行称谓。所谓“枯井曲杖”，谓隐蔽井边及隐蔽疮疤，恶意欺辱者被视为枯枝之杖；又以乌树及榴树枝条制成曲杖。所谓“含水漱口”即以水清洁口腔。此谓这些乃婆罗门身份之配饰。所谓“培养食草”等，意为从事某种修炼，增加病痛，此为其义。
Evaṃ etarahi brāhmaṇānaṃ mānaṃ nimmadditvā puna porāṇakabrāhmaṇānaṃ vaṇṇaṃ kathento cittañca susamāhitantiādimāha. Tattha susamāhitanti tesaṃ brāhmaṇānaṃ cittaṃ upacārappanāsamādhīhi susamāhitaṃ ahosīti dasseti. Akhilanti mudu athaddhaṃ. So maggo brahmapattiyāti so seṭṭhapattiyā maggo, tumhe pana kiṃ brāhmaṇā nāmāti dīpento evamāha.
如是，此时于婆罗门众中，调伏傲慢之后，又称说古老婆罗门之家族的品行，心意亦得安定等，故说「心意安定」者，即指彼等婆罗门的心，借由修习恰当、未散乱的定，成就安定，示意其义。『安定』意为柔和温顺、不躁动。此即所谓梵道，意指最高道理。你们婆罗门若问为何称为婆罗门，彼方应答如是。
Āgamaṃsu nu khvidhāti āgamaṃsu nu kho idha. Adhimuccatīti kilesavasena adhimutto giddho hoti. Byāpajjatīti byāpādavasena pūticittaṃ hoti. Parittacetasoti anupaṭṭhitasatitāya saṃkilesacittena parittacitto. Cetovimuttinti phalasamādhiṃ. Paññāvimuttinti phalapaññaṃ. Appamāṇacetasoti upaṭṭhitasatitāya nikkilesacittena appamāṇacitto.
此处问曰：经论所说之『经』，是否真有其处？此地所谓『经』者意为何？「被束缚」者，谓由烦恼所缠，犹如感染疥癣之病。『被损伤』者，谓心被嗔恚所污染。『缺乏保护的心』者，谓心未具防护，因染污心所掩盖而缺护。『心的解脱』谓过程禅定的成果。『智慧的解脱』谓成果之智慧。『无量心』谓心获防护、未受污染且无量无边。
10. Verahaccānisuttavaṇṇanā10. 韦拉哈吒尼经之解释
§133
133. Dasame kāmaṇḍāyanti evaṃnāmake nagare. Yaggheti codanatthe nipāto. Sesaṃ uttānamevāti.
第133条，名为「第十斋戒」，释名为城名。『Yaggha』者，为告诫之意。其结尾皆以同一俗语表达。
Gahapativaggo terasamo. · 居士品第十三。
14. Devadahavaggo
第14章名为《天王章》
1. Devadahasuttavaṇṇanā1. 迭瓦达哈经之解释
§134
134. Devadahavaggassa paṭhame devadahanti napuṃsakaliṅgena laddhanāmo nigamo. Manoramāti manaṃ ramayantā, manāpāti attho. Amanoramāti amanāpā.
第134条，天王章首条称谓，「天王」系指无性别病态者所得之名号。『Manorama』者，意指使心生愉悦。『Manapa』者，为意义。『Amanorama』者，反义，即不令人心悦者。
2. Khaṇasuttavaṇṇanā2. 刹那经之解释
§135
135. Dutiye chaphassāyatanikā nāmāti visuṃ chaphassāyatanikā nāma nirayā natthi. Sabbesupi hi ekatiṃsamahānirayesu chadvāraphassāyatanapaññatti hotiyeva. Idaṃ pana avīcimahānirayaṃ sandhāya vuttaṃ. Saggāti idhāpi tāvatiṃsapurameva adhippetaṃ. Kāmāvacaradevaloke pana ekasmimpi chaphassāyatanapaññattiyā abhāvo nāma natthi. Iminā kiṃ dīpeti? Niraye ekantadukkhasamappitabhāvena, devaloke ca ekantasukhasamappitattā ekantakhiḍḍārativasena uppannapamādena maggabrahmacariyavāsaṃ vasituṃ na sakkā. Manussaloko pana vokiṇṇasukhadukkho, idheva apāyopi saggopi paññāyati. Ayaṃ maggabrahmacariyassa kammabhūmi nāma, sā tumhehi laddhā. Tasmā ye vo ime mānussakā khandhā laddhā, te vo lābhā. Yañca vo idaṃ manussattaṃ laddhaṃ, paṭiladdho vo brahmacariyavāsassa khaṇo samayoti. Vuttampi hetaṃ porāṇehi –
第135条，名为“六触处”，谓净恶六种触处。于诸三十三大地狱中，确有谓六触处。此乃针对无间恶地狱「阿鼻大地狱」所说。所谓天界，即指三十三天宫所制约之界。欲界天中，无一处无六触处之说。此中揭示为何名为「照亮」。于地狱因为苦难充满之所，天上则以极乐充满；欲界人道，苦乐参半，地狱与天界皆由此可明。此道为菩萨梵行之业场。若诸君得此人形乃得殊胜之福报，并于此间获短暂出家修行之机缘。经教亦为古人所证。
‘‘Ayaṃ kammabhūmi idha maggabhāvanā,
此为业基此处为道之修习，
Ṭhānāni saṃvejaniyā bahū idha;
多处皆宜激励，于此；
Saṃvegasaṃvejaniyesu vatthusu,
于可激励之法物，
Saṃvegajātova payuñca yoniso’’ti.
如激励之，理当勤修；
3. Paṭhamarūpārāmasuttavaṇṇanā3. 第一执取色经注释
§136
136. Tatiye rūpasammuditāti rūpe sammuditā pamoditā. Dukkhāti dukkhitā. Sukhoti nibbānasukhena sukhito. Kevalāti sakalā. Yāvatatthīti vuccatīti yattakā atthīti vuccati. Ete voti ettha vo-kāro nipātamattaṃ. Paccanīkamidaṃ hoti, sabbalokena passatanti yaṃ idaṃ passantānaṃ paṇḍitānaṃ dassanaṃ, taṃ sabbalokena paccanīkaṃ hoti viruddhaṃ. Loko hi pañcakkhandhe niccā sukhā attā subhāti maññati, paṇḍitā aniccā dukkhā anattā asubhāti. Sukhato āhūti sukhanti kathenti. Sukhato vidūti sukhanti jānanti. Sabbametaṃ nibbānameva sandhāya vuttaṃ.
136. 第三，色之觉发者，即于色中生起觉发与欢喜者。苦者，于苦中感苦者。乐者，于涅槃乐中感乐者。即全者，即涵盖一切者。所谓“至理”，即所说者即其所指之实义也。此等语，即此处之词汇，乃纯为言辞助词。此为对境而言，世界诸法中，智慧者所见者常为现时对境，故以此断舍；反之则相违。世界对五蕴视为常乐我美者，实为愚者；智者则见其无常苦无我丑恶。因乐称曰乐，亦言感乐，是知乐处。此诸皆言及涅槃，唯涅槃为所依托而说者。
Sammūḷhetthāti ettha nibbāne sammūḷhā. Aviddasūti bālā. Sabbepi hi channavutipāsaṇḍino ‘‘nibbānaṃ pāpuṇissāmā’’ti saññino honti, te pana ‘‘nibbānaṃ nāma ida’’ntipi na jānanti. Nivutānanti kilesanīvaraṇena nivutānaṃ pariyonaddhānaṃ. Andhakāro apassatanti apassantānaṃ andhakāro hoti. Kiṃ taṃ evaṃ hoti? Nibbānaṃ vā nibbānadassanaṃ vā apassantānañhi bālānaṃ nibbānampi nibbānadassanampi kāḷameghaavacchāditaṃ viya candamaṇḍalaṃ kaṭāhena paṭikujjitapatto viya ca niccakālaṃ tamo ceva andhakāro ca sampajjati.
所谓隽切者，此处谓在涅槃中皆为隽切者。无明者即愚人也。虽盖藏诸法皆为障碍，不过为迷惑之愚者而断言“当得涅槃”，凡是有识者，亦不知“涅槃为何”，是曰不知。无欲即秽障净除故已净也。昏暗者，盲者，盲者之盲也。何以故如是成就？涅槃及涅槃见，对不见者愚人，故犹如黑云掩月至轮，绳索缠绕瓦器，恒时有暗无明，及有黑暗所具。
Satañca vivaṭaṃ hoti, āloko passatāmivāti satañca sappurisānaṃ paññādassanena passantānaṃ nibbānaṃ āloko viya vivaṭaṃ hoti. Santike na vijānanti, magā dhammassa akovidāti yaṃ attano sarīre kese vā lomādīsu vā aññatarakoṭṭhāsaṃ paricchinditvā anantarameva adhigantabbato attano vā khandhānaṃ nirodhamaggato santike nibbānaṃ. Taṃ evaṃ santike samānampi maggabhūtā janā maggāmaggadhammassa catusaccadhammassa vā akovidā na jānanti.
光明清澈分明，如眼见物者的光明清晰透明；同样，圣贤们借由智慧的观察，所见涅槃的光明也清晰透明。此光明即涅槃之光明，如同眼见光明般明朗。近前者不认识它，是因为不通达法道，未能稳固证入涅槃。所谓的涅槃，是以自身身躯如毛发等众多部分破坏后，立即可证得的身心蕴的灭失之道。即便在近前，未能理解此道的人，无法辨别灭道与非灭道的分别。
Māradheyyānupannehīti tebhūmakavaṭṭaṃ mārassa nivāsaṭṭhānaṃ anupannehi. Konu aññatra ariyebhīti ṭhapetvā ariye ko nu añño nibbānapadaṃ jānituṃ arahati. Sammadaññāya parinibbantīti arahattapaññāya sammā jānitvā anantarameva anāsavā hutvā kilesaparinibbānena parinibbanti. Atha vā sammadaññāya anāsavā hutvā ante khandhaparinibbānena parinibbāyanti.
所谓不应以魔障缠绕，是指未被魔所驻足之地，未被魔障所缠绕的状态。排除此意后，除非是圣者，否则谁能够知晓涅槃的境地呢？正因正确智慧而得以寂灭者，称为阿拉汉，以正觉智慧透彻通达后，便迅速断除诸烦恼，因除烦恼得阿拉汉涅槃。或者因正觉智慧而无烦恼，最终以五蕴灭尽实现涅槃。
4-12. Dutiyarūpārāmasuttādivaṇṇanā4-12. 第二执取色经等注释
§137-145
137-145. Catutthaṃ suddhikaṃ katvā desiyamāne bujjhanakānaṃ ajjhāsayena vuttaṃ. Pañcamādīni tathā tathā bujjhantānaṃ ajjhāsayena vuttāni. Attho pana tesaṃ pākaṭoyevāti.
第137至145节，在讲授第四圣谛净谛时，已由觉悟者的所依依教义阐述。第五节及以后，也是由同样觉悟者的所依解释。要旨即是这些内容的公开明示。
Devadahavaggo cuddasamo. · 迭瓦达哈品第十四。
15. Navapurāṇavaggo
第15章 新旧篇章
1. Kammanirodhasuttavaṇṇanā1. 业灭经注释
§146
146. Navapurāṇavaggassa paṭhame navapurāṇānīti navāni ca purāṇāni ca. Cakkhu, bhikkhave, purāṇakammanti na cakkhu purāṇaṃ, kammameva purāṇaṃ, kammato pana nibbattattā paccayanāmena evaṃ vuttaṃ. Abhisaṅkhatanti paccayehi abhisamāgantvā kataṃ. Abhisañcetayitanti cetanāya pakappitaṃ. Vedaniyaṃ daṭṭhabbanti vedanāya vatthūti passitabbaṃ. Nirodhā vimuttiṃ phusatīti imassa tividhassa kammassa nirodhena vimuttiṃ phusati. Ayaṃ vuccatīti ayaṃ tassā vimuttiyā ārammaṇabhūto nirodho kammanirodhoti vuccati. Iti imasmiṃ sutte pubbabhāgavipassanā kathitā.
第146节 新旧篇章第一节，所谓新旧篇章，指新者与旧者并存。比库们，应知眼非本来的旧，而是业的旧；这里的业乃指因果之业。所谓因缘聚合，在多重因缘会合下产生。所谓造作，是指出于意念的动机。感受应当由感受之因而知，也就是说，应了达感受所感的对象。止灭即解脱，是指由这三种业的止灭而得解脱。所谓“此为之名”，是指此解脱之根本，因业的止灭而成就解脱，名为业的止灭。此经中已揭示先前圣者对内观法的阐释。
2-5. Aniccanibbānasappāyasuttādivaṇṇanā2-5. 无常涅槃适宜经等注释
§147-150
147-150. Dutiye nibbānasappāyanti nibbānassa sappāyaṃ upakārapaṭipadaṃ. Tatiyādīsupi eseva nayo. Paṭipāṭiyā pana catūsupi etesu suttesu saha vipassanāya cattāro maggā kathitā.
第147至150节，在第二章论述涅槃助缘时，论及涅槃的辅助与步骤。第三章及以后，依此法则继续展开。同时，在四个经文中并论觉知法（Vipassanā）之四圣谛。
6-7. Antevāsikasuttādivaṇṇanā6-7. 弟子经等注释
§151-152
151-152. Chaṭṭhe anantevāsikanti anto vasanakakilesavirahitaṃ. Anācariyakanti ācaraṇakakilesavirahitaṃ . Antassa vasantīti anto assa vasanti. Te naṃ samudācarantīti te etaṃ adhibhavanti ajjhottharanti sikkhāpenti vā. ‘‘Evaṃ vejjakammaṃ karohi, evaṃ dūtakamma’’nti iti sikkhāpanasaṅkhātena samudācaraṇatthenassa te ācariyā nāma honti, tehi ācariyehi sācariyakoti vuccati. Sesamettha vuttanayeneva veditabbaṃ. Sattamaṃ heṭṭhā kathitanayameva.
151-152节。第六者谓无终尽住，意指内心无终止之贪污染垢。所谓无行为者，乃指无行为染污者。内心之住者谓内心所住。彼等若不善行，即谓彼等未能主宰、不令升上亦未受教诲。彼曰：『应如是作医生之事，应如是作使者之事』，此训诲之名号，即谓彼之行持者为老师，因彼导师而言谓之真行持。余下之义理应如所说详知。第七节以下亦如是讲。
8. Atthinukhopariyāyasuttavaṇṇanā八、《是否有方法经》注释
§153
153. Aṭṭhame yaṃ pariyāyaṃ āgammāti yaṃ kāraṇaṃ āgamma. Aññatreva saddhāyāti vinā saddhāya saddhaṃ apanetvā. Ettha ca saddhāti na paccakkhā saddhā. Yo pana parassa evaṃ kira evaṃ kirāti kathentassa sutvā uppanno saddahanākāro, taṃ sandhāyetaṃ vuttaṃ. Ruciādīsupi rucāpetvā khamāpetvā atthetanti gahaṇākāro ruci nāma, evaṃ kira bhavissatīti anussavanaṃ anussavo, nisīditvā ekaṃ kāraṇaṃ cintentassa kāraṇaṃ upaṭṭhāti, evaṃ upaṭṭhitassa atthetanti gahaṇaṃ ākāraparivitakko nāma, kāraṇavitakkoti attho. Kāraṇaṃ cintentassa pāpikā laddhi uppajjati, taṃ atthesāti gahaṇākāro diṭṭhinijjhānakkhanti nāma. Aññaṃ byākareyyāti imāni pañca ṭhānāni muñcitvā arahattaṃ byākareyya. Imasmiṃ sutte sekhāsekhānaṃ paccavekkhaṇā kathitā.
153节。第八者谓因缘所至。除有信外，即谓无信之信未到达者。此处之信非指相反之信。闻他人断言『如是如是』而生信服，此即业因所生之信形象。所谓喜好等也，谓令心生喜悦、许可、自身等之深显形相即为喜好，依此诵习默思；处其坐禅中思惟一因，相应守护此因之意念，此守护即谓深显形相周旋；守护因念谓意念，即因念。苦因者谓生恶业者，名为恶意，此义即深显形相，亦名断见妄执。若更生疑，则五处舍弃应转入阿拉汉处境。此经中论述沙弥及沙弥尼学烦恼之观察。
9-10. Indriyasampannasuttādivaṇṇanā九至十、《根具足经》等注释
§154-155
154-155. Navame indriyasampannoti paripuṇṇindriyo. Tattha yena cha indriyāni sammasitvā arahattaṃ pattaṃ, so tehi nibbisevanehi indriyehi samannāgatattā, cakkhādīni vā cha indriyāni sammasantassa uppannehi saddhādīhi indriyehi samannāgatattā paripuṇṇindriyo nāma hoti, taṃ sandhāya bhagavā cakkhundriye cetiādinā nayena desanaṃ vitthāretvā ettāvatā kho bhikkhu indriyasampanno hotīti āha. Dasamaṃ heṭṭhā vuttanayamevāti.
154-155节。第九者谓具足根所成，即谓根具足。彼以六根净修成阿拉汉果，是遂根足，因六根净修已具足六根之具足，即如眼等六根净修阿拉汉现前六随顺根具足，世尊即以眼根等引导释，广说教义，故言比库具足根矣。第十节以下如是讲。
Navapurāṇavaggo pañcadasamo. · 新旧品为第十五。
Tatiyo paṇṇāsako. · 第三个五十集。
16. Nandikkhayavaggo
16. 南帝灭度品。
1-4. Ajjhattanandikkhayasuttādivaṇṇanā一至四、《内在喜贪灭尽经》等注释
§156-159
156-159. Nandikkhayavaggassa paṭhame nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayoti nandiyā ca rāgassa ca atthato ekattā vuttaṃ. Suvimuttanti arahattaphalavimuttivasena suṭṭhu vimuttaṃ. Sesamettha dutiyādīsu ca uttānameva.
156-159节。南帝灭度品第一：南帝灭度即欲灭绝，欲灭即南帝灭。南帝与欲二字本意合一。自在解脱者，谓以阿拉汉果得通达自在解脱。余下于第二等讲述亦同法义。
5-6. Jīvakambavanasamādhisuttādivaṇṇanā五至六、《基瓦咖芒果林定经》等注释
§160-161
160-161. Pañcamaṃ samādhivikalānaṃ, chaṭṭhaṃ paṭisallānavikalānaṃ cittekaggatañca kāyavivekañca labhantānaṃ etesaṃ kammaṭṭhānaṃ phātiṃ gamissatīti ñatvā kathitaṃ. Tattha okkhāyatīti (paccakkhāyati) paññāyati pākaṭaṃ hoti. Iti dvīsupi etesu saha vipassanāya cattāro maggā kathitā.
160-161节。第五种谓定乱， 第六种谓离群，且论心一境及身净寂。已知其修行之处方，开显论述焉。释义谓为显著之智慧。于此双修并行诸法中，共说四法之道，显其其中。
7-9. Koṭṭhikaaniccasuttādivaṇṇanā7-9. 果提咖无常经等之注释
§162-164
162-164. Sattamādīsu tīsu therassa vimuttiparipācaniyā dhammāva kathitā.
第162至164节。论及七起中三项，为长老解脱渐次圆满之法。
10-12. Micchādiṭṭhipahānasuttādivaṇṇanā10-12. 邪见舍断经等之注释
§165-167
165-167. Dasamādīni tīṇi pāṭiyekkena puggalajjhāsayavasena vuttāni. Tesaṃ attho vuttanayeneva veditabboti.
第165至167节。论及十起中三个，一一采用个体根本见解而说。其义应依所说文字而当知。
Nandikkhayavaggo solasamo. · 喜尽品第十六。
17. Saṭṭhipeyyālavaggo
第17章 六十念处分。
1-60. Ajjhattaaniccachandasuttādivaṇṇanā1-60. 内无常欲经等之注释
§168-227
168-227. Tadanantaro saṭṭhipeyyālo nāma hoti, so uttānatthova. Yāni panettha saṭṭhi suttāni vuttāni, tāni ‘‘chando pahātabbo’’ti evaṃ tassa tasseva padassa vasena bujjhanakānaṃ ajjhāsayavasena vuttāni. Iti sabbāni tāni pāṭiyekkena puggalajjhāsayavasena kathitāni. Ekekasuttapariyosāne cettha saṭṭhi saṭṭhi bhikkhū arahattaṃ pattāti.
第168至227节。其后是名为六十念处的章节，乃高超之义。此处所说的六十经文，皆以“应当舍离欲”之语，分别依各字之本意和内蕴，以启发解悟者之个体根本见解而述。一切皆以单一个体根本见解方式讲述。各经文末端，此处分称作六十，示有六十比库得证阿拉汉果位。
Saṭṭhipeyyālavaggo. · 六十复诵品。
18. Samuddavaggo
第18章 海分。
1. Paṭhamasamuddasuttavaṇṇanā1. 第一海经之注释
§228
228. Samuddavaggassa paṭhame cakkhu, bhikkhave, purisassa samuddoti yadi duppūraṇaṭṭhena yadi vā samuddanaṭṭhena samuddo, cakkhumeva samuddo. Tassa hi pathavito yāva akaniṭṭhabrahmalokā nīlādiārammaṇaṃ samosarantaṃ paripuṇṇabhāvaṃ kātuṃ na sakkoti, evaṃ duppūraṇaṭṭhenapi samuddo. Cakkhu ca tesu tesu nīlādīsu ārammaṇesu samuddati, asaṃvutaṃ hutvā osaramānaṃ kilesuppattiyā kāraṇabhāvena sadosagamanena gacchatīti samuddanaṭṭhenapi samuddo. Tassa rūpamayo vegoti samuddassa appamāṇo ūmimayo vego viya tassāpi cakkhusamuddassa samosarantassa nīlādibhedassa ārammaṇassa vasena appameyyo rūpamayo vego veditabbo. Yo taṃ rūpamayaṃ vegaṃ sahatīti yo taṃ cakkhusamudde samosaṭaṃ rūpamayaṃ vegaṃ, manāpe rūpe rāgaṃ, amanāpe dosaṃ, asamapekkhite mohanti evaṃ rāgādikilese anuppādento upekkhakabhāvena sahati.
第228节。海章节首，世尊告比库，当言“海”者，若以未满之水量，或以涨溢之水量为海，则眼即是海。缘地至无上梵天之蓝等境界，土壤无法生成圆满之色相，故未满水量亦称海。眼为色之所在蓝等境界而生，无拘束洒落，因污垢根生而与声响共行，即是涨溢水量亦称海。该海乃色之疾速流动，犹如无边海洋波涛之疾速流转。此眼海之蓝色差别境界，应知乃无量色疾速流动。能承受此色疾速流者，亦能忍耐眼海中同样疾速流色，不贪恋色，不嗔恚色，不偏执色而痴迷，如此不生贪嗔痴等烦恼，持平静心忍受。
Saūmintiādīsu kilesaūmīhi saūmiṃ. Kilesāvaṭṭehi sāvaṭṭaṃ. Kilesagāhehi sagāhaṃ. Kilesarakkhasehi sarakkhasaṃ. Kodhūpāyāsassa ca vasena saūmiṃ. Vutañhetaṃ ‘‘ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṃ adhivacana’’nti (itivu. 109; ma. ni. 2.162; a. ni. 4.122). Kāmaguṇavasena sāvaṭṭaṃ. Vutañhetaṃ ‘‘āvaṭṭaggāhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacana’’nti (saṃ. ni. 4.241). Mātugāmavasena sagāhaṃ sarakkhasaṃ. Vuttañhetaṃ ‘‘gāharakkhasoti kho, bhikkhave, mātugāmassetaṃ adhivacana’’nti (itivu. 109). Sesavāresupi eseva nayo. Sabhayaṃ duttaraṃ accatarīti ūmibhayena sabhayaṃ duratikkamaṃ atikkami. Lokantagūti saṅkhāralokassa antaṃ gato. Pāragatoti vuccatīti nibbānaṃ gatoti kathīyati.
‘烦恼的根本，如懈怠等烦恼束缚，称为懈怠。烦恼的包围称为包围。烦恼的缠绕称为缠绕。烦恼的护卫称为护卫。因嗔恚和愤怒的差别也名为懈怠。经中有言：‘比库们，嗔恚差别者，实称为懈怠’。因欲的性质称为包围。经中言：‘比库们，此五种欲的包围名’。因母族归依的性质称为缠绕和护卫。经中言：‘比库们，此为母族的护卫名’。余余障碍亦同此理。畏惧以懈怠为前导，超越远离恐惧。称为出世间者，是谓造作界的终点。所谓达到彼岸者，即谓涅槃。”
2-3. Dutiyasamuddasuttādivaṇṇanā2-3. 第二海经等之解释
§229-230
229-230. Dutiye samuddoti samuddanaṭṭhena samuddo, kiledanaṭṭhena temanaṭṭhenāti vuttaṃ hoti. Yebhuyyenāti ṭhapetvā ariyasāvake. Samunnāti kilinnā tintā nimuggā. Tantākulakajātātiādi heṭṭhā vitthāritameva. Maccujahoti tayo maccū jahitvā ṭhito. Nirupadhīti tīhi upadhīhi anupadhi. Apunabbhavāyāti nibbānatthāya. Amohayī maccurājanti yathā tassa gatiṃ na jānāti, evaṃ maccurājānaṃ mohetvā gato. Tatiyaṃ vuttanayameva.
“第二是‘苦海’，或称苦难的海洋，亦有说为‘痛苦’之义。‘苦难’乃是修行者所受的痛苦。‘沉没’者，指沉入痛苦的境地。‘树根重重之生’等语，谓其详尽的形态。‘死亡果断’为三恶道死后离苦的状态。‘无担负’者，是无三毒烦恼依凭的意思。‘不再生’者，指涅槃的目的。犹如死王不知归处，亦如无明迷惑死王。因此称谓此第三个名。”
4-6. Khīrarukkhopamasuttādivaṇṇanā4-6. 乳树譬喻经等之解释
§231-233
231-233. Catutthe appahīnaṭṭhena atthi, tenevāha so appahīnoti. Parittāti, pabbatamattampi rūpaṃ aniṭṭhaṃ arajanīyaṃ parittaṃ nāma hoti, evarūpāpissa rūpā cittaṃ pariyādiyantīti dasseti. Ko pana vādo adhimattānanti iṭṭhārammaṇaṃ panassa rajanīyaṃ vatthu cittaṃ pariyādiyatīti ettha kā kathā? Ettha ca nakhapiṭṭhipamāṇampi maṇimuttādi rajanīyaṃ vatthu adhimattārammaṇamevāti veditabbaṃ. Daharotiādīni tīṇipi aññamaññavevacanāneva. Ābhindeyyāti pahareyya padāleyya vā. Pañcame tadubhayanti taṃ ubhayaṃ. Chaṭṭhaṃ uttānameva.
“第三章节谓之‘已除难处’，即存在的消除。‘有限’意指外在现象乃有限制之形。此处揭示诸色亦因心而受制约。何谓‘先造作更强’？实指依恋于内心生起的对象，皆受心所制。此中亦可理解为指‘指甲、羽毛类闪光物为更强之对象’。‘童子等’为三种不同修正之言。‘可伤害者’意谓应受攻击和毁坏。第五节谓之‘双方’。第六则称为‘高升’。”
7. Udāyīsuttavaṇṇanā7. 伍答夷经之解释
§234
234. Sattame anekapariyāyenāti anekehi kāraṇehi. Itipāyanti itipi ayaṃ. Imasmiṃ sutte aniccena anattalakkhaṇaṃ kathitaṃ.
“第七节‘多重说明’者，即多种原因的多次阐释。‘如是者’即为本而此言。此经中论及无常无我之特性。”
8. Ādittapariyāyasuttavaṇṇanā8. 燃烧法门经之解释
§235
235. Aṭṭhame anubyañjanaso nimittaggāhoti ‘‘hatthā sobhanā pādā sobhanā’’ti evaṃ anubyañjanavasena nimittaggāho. Nimittaggāhoti hi saṃsandetvā gahaṇaṃ, anubyañjanaggāhoti vibhattigahaṇaṃ. Nimittaggāho kumbhīlasadiso sabbameva gaṇhāti, anubyañjanaggāho rattapāsadiso vibhajitvā hatthapādādīsu taṃ taṃ koṭṭhāsaṃ. Ime pana dve gāhā ekajavanavārepi labbhanti, nānājavanavāre vattabbameva natthi.
“第八节‘带明示者’称为‘依相着’，如言‘手足皆光鲜’，为此类带有提示的着眼。‘着’谓笼罩紧抓，‘依相着’则意指分割性束缚。如葫芦般整体把持者为‘着’，分割把持四肢者为‘依相着’。此两着在单一章节中俱可得，无差别之时不可反复更替。”
Nimittassādagathitanti nimittassādena ganthitaṃ baddhaṃ. Viññāṇanti kammaviññāṇaṃ. Tasmiṃ ce samaye kālaṃ kareyyāti na koci saṃkiliṭṭhena cittena kālaṃ karonto nāma atthi. Sabbasattānañhi bhavaṅgeneva kālakiriyā hoti. Kilesabhayaṃ pana dassento evamāha. Samayavasena vā evaṃ vuttaṃ. Cakkhudvārasmiñhi āpāthagate ārammaṇe rattacittaṃ vā duṭṭhacittaṃ vā mūḷhacittaṃ vā ārammaṇarasaṃ anubhavitvā bhavaṅgaṃ otarati, bhavaṅge ṭhatvā kālakiriyaṃ karoti. Tasmiṃ samaye kālaṃ karontassa dveva gatiyo pāṭikaṅkhā, imassa samayassa vasenetaṃ vuttaṃ.
“‘着的结合’意为依着之结，缚住者。‘识’即业识。若修行时刻施行，心悬乱不净便无时刻修行之名。众生在生灭流转中必有时刻造作。显示烦恼恐惧如是而已。时刻分别亦有此说。于眼根外触相起，若生晨脑不净、恶意、愚痴之根，便减失生灭相，留存于生灭层次而作时刻。修行时，做此时刻者须有两种去向与分别，此乃当下时刻之差别。”
Imaṃ khvāhaṃ, bhikkhave, ādīnavanti imaṃ anekāni vassasatasahassāni niraye anubhavitabbaṃ dukkhaṃ sampassamāno evaṃ vadāmi tattāya ayosalākāya akkhīni añjāpetukāmoti. Iminā nayena sabbattha attho veditabbo. Ayosaṅkunāti ayasūlena. Sampalimaṭṭhanti dvepi kaṇṇacchiddāni vinivijjhitvā pathaviyaṃ ākoṭanavasena sampalimaṭṭhaṃ.
我今对比库们说，这些痛苦，如逆境，是必须经历的苦，它们历经无数千百年，在地狱中体验着。观察此理，我如此宣说，如同用铁锥入眼一般。借此比喻，应当明了其意义。所谓逆境，即铁刺。这里所说的「刺入」，是指两耳被扎破，刺到深入地面，扎得深重。
Tatiyavāre sampalimaṭṭhanti nakhacchedanaṃ pavesetvā ukkhipitvā sahadhunaṭṭhena chinditvā pātanavasena sampalimaṭṭhaṃ. Catutthavāre sampalimaṭṭhanti bandhanamūlaṃ chetvā pātanavasena sampalimaṭṭhaṃ. Pañcamavāre sampalimaṭṭhanti tikhiṇāya sattiyā kāyapasādaṃ uppāṭetvā patanavasena sampalimaṭṭhaṃ. Sattiyāti ettha mahatī daṇḍakavāsi veditabbā. Sottanti nipajjitvā niddokkamanaṃ. Yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyyāti iminā vitakkānaṃ yāva saṅghabhedā pāpakammāvahanatā dassitā. Sesamettha uttānameva.
第三次深刺，是指镰刀割耳，拔出断落，残肢随地。第四次深刺，是砍断耳根，深扎刺入。第五次深刺，是用锐利之刃刺入，露出肉体深层。所谓锐利，是指在大森林中居住的修行者被指。耳朵下垂进入表示沉没入阴间。此多种思维影响下，导致破坏僧团，此种思绪带来坏法之导致。以上论述到此为止。
9-10. Paṭhamahatthapādopamasuttādivaṇṇanā9-10. 第一手足譬喻经等之解释
§236-237
236-237. Navame hatthesu, bhikkhave, satīti hatthesu vijjamānesu. Dasame na hotīti vuccamāne bujjhanakānaṃ ajjhāsayavasena vuttaṃ. Dvīsupi cetesu vipākasukhadukkhameva dassetvā vaṭṭavivaṭṭaṃ kathitanti.
236-237节中，世尊说，九次是在「手」上，意即当手将要做法时。第十次则不发生，乃依佛弟子的意念所指导。两次尝试中，显示的是善恶果报，依顺循环来解释。
Samuddavaggo niṭṭhito. · 海品已完结。
19. Āsīvisavaggo
第十九。麻疹分
1. Āsīvisopamasuttavaṇṇanā1.《毒蛇喻经》注释
§238
238. Āsīvisavaggassa paṭhame bhikkhū āmantesīti ekacārikadvicārikaticārikacatucārikapañcacārike sabhāgavuttino kārake yuttapayutte sabbepi dukkhalakkhaṇakammaṭṭhānike parivāretvā nisinne yogāvacare bhikkhū āmantesi. Idañhi suttaṃ puggalajjhāsayena vuttaṃ. Puggalesupi vipañcitaññūnaṃ disāvāsikānaṃ dukkhalakkhaṇakammaṭṭhānikānaṃ upaṭṭhānavelāya āgantvā satthāraṃ parivāretvā nisinnānaṃ vasena vuttaṃ. Evaṃ santepi ugghaṭitaññūādīnaṃ catunnampi puggalānaṃ paccayabhūtamevetaṃ. Ugghaṭitaññū puggalo hi imassa suttassa mātikānikkhepeneva arahattaṃ pāpuṇissati, vipañcitaññū mātikāya vitthārabhājanena, neyyapuggalo imameva suttaṃ sajjhāyanto paripucchanto yoniso manasikaronto kalyāṇamitte sevanto bhajanto payirupāsanto arahattaṃ pāpuṇissati. Padaparamassetaṃ suttaṃ anāgate vāsanā bhavissatīti evaṃ sabbesampi upakārabhāvaṃ ñatvā bhagavā sineruṃ ukkhipanto viya ākāsaṃ vitthārento viya cakkavāḷapabbataṃ kampento viya ca mahantena ussāhena seyyathāpi, bhikkhaveti imaṃ āsīvisopamasuttaṃ ārabhi.
238节，逆境品第一经中，比库们受到召集，或一人行、两人行、三人行、四人行、五人行，受会中主持者同意，会聚一处，围绕而坐，进行公案般的探讨。此经乃从人格思维法的见地所说。诸多有分别见的人，常住他方，临此逆境法门之时，于师围坐时所闻。即使此时有明了开悟的人，依然不会背离；反而依托于教法之因缘。现开悟的弟子，若依此经的纲要，修持阿拉汉果；有分别见者，详解纲目，能舍弃此经，则不应勉强。不可与非法弟子一同讲授，应善思维，侍奉善友，尽力遵护，则必得阿拉汉果。此经篇章字字珠玑，未来将体现其效，应悉心受持。佛世尊闻其法，兴奋如掀风掀空、摇动须弥大山般，极大精进，于此逆境品开示已始。
Tattha cattāro āsīvisāti kaṭṭhamukho, pūtimukho, aggimukho, satthamukhoti ime cattāro. Tesu kaṭṭhamukhena daṭṭhassa sakalasarīraṃ sukkhakaṭṭhaṃ viya thaddhaṃ hoti, sandhipabbesu adhimattaṃ ayasūlasamappitaṃ viya tiṭṭhati. Pūtimukhena daṭṭhassa pakkapūtipanasaṃ viya vipubbakabhāvaṃ āpajjitvā paggharati , caṅgavāre pakkhittaudakaṃ viya hoti. Aggimukhena daṭṭhassa sakalasarīraṃ jhāyitvā bhasmamuṭṭhi viya thusamuṭṭhi viya ca vippakirīyati. Sattamukhena daṭṭhassa sakalasarīraṃ bhijjati, asanipātaṭṭhānaṃ viya mahānikhādanena khatasandhimukhaṃ viya ca hoti. Evaṃ visavasena vibhattā cattāro āsīvisā.
其中所谓四逆境，是指利齿之口、腐烂之口、烈火之口、腐蚀之口。利齿之口如同利刃之木刺入身躯，坚挺如铁锥扎根牙缝尤为剧烈。腐烂之口则如同腐烂的疮口，流脓且腐败，似隔夜剩水不可用。烈火之口则烧毁全身，如同灰烬握拳猛然吼叫。腐蚀之口则如同全身被湿透腐蚀，破坏关节，痛不可当。如此依次分解，四逆境得名于其形态与苦况。
Visavegavikārena panete soḷasa honti. Kaṭṭhamukho hi daṭṭhaviso, diṭṭhaviso, phuṭṭhaviso, vātavisoti catubbidho hoti. Tena hi daṭṭhampi diṭṭhampi phuṭṭhampi tassa vātena pahaṭampi sarīraṃ vuttappakārena thaddhaṃ hoti. Sesesupi eseva nayoti. Evaṃ visavegavikāravasena soḷasa honti.
由于毒性迅速变化的缘故，这些种类是十六种。刀口有四种：初见毒、已经见到的毒、被触及的毒、风毒。这四种毒互相关联，因而由此所观察到的毒、所见之毒、被触碰之毒以及由风力影响而产生的毒，均使身体因毒的作用而变得迟缓且不灵活。其他毒也同样如此。由此可以说有十六种毒因毒性迅速变化而生。
Puna puggalapaṇṇattivasena catusaṭṭhi honti. Kathaṃ? Kaṭṭhamukhesu tāva daṭṭhaviso ca āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ceva ghoraviso ca, nevāgataviso na ghoravisoti catubbidho hoti. Tattha yassa visaṃ sampajjalitatiṇukkāya aggi viya sīghaṃ abhiruhitvā akkhīni gahetvā khandhaṃ gahetvā sīsaṃ gahetvā ṭhitanti vattabbataṃ āpajjati maṇisappādīnaṃ visaṃ viya, mantaṃ pana parivattetvā kaṇṇavātaṃ datvā daṇḍakena pahaṭamatte otaritvā daṭṭhaṭṭhāneyeva tiṭṭhati, ayaṃ āgataviso no ghoraviso nāma. Yassa pana visaṃ saṇikaṃ abhiruhati, āruḷhāruḷhaṭṭhāne pana ayaṃ sītaudakaṃ viya hoti udakasappādīnaṃ visaṃ viya, dvādasavassaccayenāpi kaṇṇapiṭṭhikhandhapiṭṭhikādīsu gaṇḍapiḷakādivasena paññāyati, mantaparivattanādīsu ca kayiramānāsu sīghaṃ na otarati, ayaṃ ghoraviso no āgataviso nāma. Yassa pana visaṃ sīghaṃ abhiruhati, na sīghaṃ otarati aneḷakasappādīnaṃ visaṃ viya, ayaṃ āgataviso ceva ghoraviso ca. Yassa pana visaṃ mandaṃ hoti, otāriyamānampi sukheneva otarati nīlasappadhammanisappādīnaṃ visaṃ viya, ayaṃ nevāgataviso na ghoraviso nāma. Iminā upāyena kaṭṭhamukhe daṭṭhavisādayo pūtimukhādīsu ca daṭṭhavisādayo veditabbāti. Evaṃ puggalapaṇṇattivasena catusaṭṭhi.
又按照毒者的个体表现，可以分为六十四种。如何分呢？在刀口处，这四种毒是初见的毒、抵达的毒、猛毒以及非抵达非猛毒的毒。所称的初见毒为那种如火迅速攀升并刺入眼、识蕴、形色蕴、头部、须臾间产生的毒，如胜过宝石之毒；但它一转变，风毒之耳鸣随之而起，且能通过棍棒击打而稍减，仍稳立在原处，这便叫做“抵达的毒而非猛毒”。猛毒之毒如同毒蛇毒蜂般猛毒而迅速“抵达”，类似凉水毒，在耳朵、皮肤等处产生肿胀、疮痈，且不轻易减弱，这叫做“猛毒而非抵达的毒”。至于“抵达的毒且猛毒”的，则是迅速攀升且难以下降的毒，如剧毒；“非抵达非猛毒”的则是缓慢下降且舒服的毒，如青石毒。以此方法，在刀口之处的毒为这四种，故共计六十四种。
Tesu ‘‘aṇḍajā nāgā’’tiādinā (saṃ. ni. 3.342-344) yonivasena ekekaṃ catudhā vibhajitvā chapaṇṇāsādhikāni dve satāni honti. Te jalajāthalajāti dviguṇitā dvādasādhikāni pañcasatāni honti, te kāmarūpaakāmarūpānaṃ vasena dviguṇitā catuvīsādhikasahassasaṅkhā honti. Puna gatamaggassa paṭilomato saṃkhippamānā kaṭṭhamukhādivasena cattārova hontīti. Te sandhāya bhagavā ‘‘seyyathāpi, bhikkhave, cattāro āsīvisā’’ti āha. Kulavasena hi ete gahitā.
在这些之中，按种类可分为四种毒蛇（如同蛋生的龙蛇），分别对应四种毒，每种各有五十余种，合计超过一百种。水生、地生之毒乘以双倍，达到一百二十余种。又因这些毒分别具备有欲形与无欲形之毒之性质，其数加倍，达二万多种。此外，依照之前毒性相反的简略分类，实际上只有四种毒（如同刀口四种）而已。世尊因此集成而说：“比库们，这四种毒蛇就是这样。”此四种毒蛇乃世间家族中公认的分类。
Tattha āsīvisāti āsittavisātipi āsīvisā, asitavisātipi āsīvisā, asisadisavisātipi āsīvisā. Āsittavisāti sakalakāye āsiñcitvā viya ṭhapitavisā, parassa ca attano sarīre ca āsiñcanavisāti attho. Asitavisāti yaṃ yaṃ etehi asitaṃ hoti paribhuttaṃ, taṃ taṃ visameva sampajjati, tasmā asitaṃ visaṃ hoti etesanti āsīvisā. Asisadisavisāti asiviya tikhiṇaṃ paramammacchedanasamatthaṃ visaṃ etesanti āsīvisāti evamettha vacanattho veditabbo. Uggatejāti uggatatejā balavatejā. Ghoravisāti dunnimmaddanavisā.
所谓“毒蛇”一词，即包含四种毒蛇：初见毒蛇、抵达毒蛇、猛毒毒蛇和极剧猛毒毒蛇。初见毒如同注满全身的毒液；抵达毒是指由外来或自身身体注入的毒液。猛毒乃由上述毒液转化为剧烈刺破损害的毒液，这即是猛毒。所谓极剧猛毒者是如利刃般极其锋利刺入身心的毒液。其所称猛毒为难抑制之毒。
Evaṃ vadeyyunti paṭijaggāpanatthaṃ evaṃ vadeyyuṃ. Rājāno hi āsīvise gāhāpetvā – ‘‘tathārūpe core vā etehi ḍaṃsāpetvā māressāma, nagarūparodhakāle parasenāya vā taṃ khipissāma, parabalaṃ nimmaddetuṃ asakkontā subhojanaṃ bhuñjitvā varasayanaṃ āruyha etehi attānaṃ ḍaṃsāpetvā sattūnaṃ vasaṃ anāgacchantā attano ruciyā marissāmā’’ti āsīvise jaggāpenti. Te yaṃ coraṃ sahasāva māretuṃ na icchanti, ‘‘evamete dīgharattaṃ dukkhappatto hutvā marissantī’’ti icchantā taṃ purisaṃ evaṃ vadanti ime te ambho purisa cattāro āsīvisāti.
如此而说此事，是为做誓约之用。国王们对这些毒蛇设立编码：“如有盗贼用这些毒蛇加害我们，定当惩治；如遇城市防御战，则速刻除灭之；若无力镇压者，则取美食好卧榻，用此毒蛇毒杀自己，令其死于自己味中。”这些毒蛇却不愿轻易杀死他人，因其若长期处于痛苦将致死亡，故其想要这样死去的人说出这些话，因此此四种毒蛇被称为“毒蛇四兄弟”。
Tattha kālena kālanti kāle kāle. Saṃvesetabbāti nipajjāpetabbā. Aññataro vā aññataro vāti kaṭṭhamukhādīsu yo koci. Yaṃ te ambho purisa karaṇīyaṃ, taṃ karohīti idaṃ atthacarakassa vacanaṃ veditabbaṃ. Tassa kira purisassa evaṃ āsīvise paṭipādetvā ‘ayaṃ vo upaṭṭhāko’ti catūsu peḷāsu ṭhapitānaṃ āsīvisānaṃ ārocenti. Atheko nikkhamitvā āgamma tassa purisassa dakkhiṇapādānusārena abhiruhitvā dakkhiṇahatthaṃ maṇibandhato paṭṭhāya veṭhetvā dakkhiṇakaṇṇasotamūle phaṇaṃ katvā susūti karonto nipajji. Aparo vāmapādānusārena abhiruhitvā tatheva vāmahatthaṃ veṭhetvā vāmakaṇṇasotamūle phaṇaṃ katvā susūti karonto nipajji, tatiyo nikkhamitvā abhimukhaṃ abhiruhitvā kucchiṃ veṭhetvā galavāṭakamūle phaṇaṃ katvā susūti karonto nipajji, catuttho piṭṭhibhāgena abhiruhitvā gīvaṃ veṭhetvā uparimuddhani phaṇaṃ ṭhapetvā susūti karonto nipajji.
时光流逝，周期循环，必须不断监督和警戒。或有不同毒蛇分别存在于刀口等处。应知这“四兄弟毒蛇”的做事方法，并关注其所说之话。此四毒蛇中有一毒蛇离开后又回来，顺着右脚肩膀攀升至右手腕，又对手腕穴位毒刺并嘶叫后离去。另一毒蛇同样顺左脚肩膀攀升，至左手腕处毒刺嘶叫后离开。第三毒蛇面向前方，爬行至腋窝处毒刺嘶叫就离开。第四毒蛇爬上胃部，将毒刺置于胸口上方嘶叫后离开。
Evaṃ catūsu āsīvisesu sarīraṭṭhakesuyeva jātesu eko tassa purisassa atthacarakapuriso taṃ disvā ‘‘kiṃ te, bho purisa, laddha’’nti, pucchi. Tato tena ‘‘ime me, bho, hatthesu hatthakaṭakaṃ viya bāhāsu keyūraṃ viya kucchimhi kucchiveṭhanasāṭako viya kaṇṇesu kaṇṇacūḷikā viya gale muttāvaliyo viya sīse sīsapasādhanaṃ viya keci alaṅkāravisesā raññā dinnā’’ti vutte so āha – ‘‘bho andhabāla, mā evaṃ maññittha ‘raññā me tuṭṭhenetaṃ pasādhanaṃ dinna’nti. Tvaṃ rañño āgucārī coro, ime ca cattāro āsīvisā durupaṭṭhāhā duppaṭijaggiyā, ekasmiṃ uṭṭhātukāme eko nhāyitukāmo hoti, ekasmiṃ nhāyitukāme eko bhuñjitukāmo, ekasmiṃ bhuñjitukāme eko nipajjitukāmo. Tesu yasseva icchā na pūrati, so tattheva ḍaṃsitvā māretī’’ti. Atthi pana, bho, evaṃ sante koci sotthimaggoti? Āma, rājapurisānaṃ vikkhittabhāvaṃ ñatvā palāyanaṃ sotthibhāvoti vatvā ‘‘yaṃ te karaṇīyaṃ, taṃ karohī’’ti vadeyya.
如此，当这四人身上所生的各种凶恶如同肉体上的腐烂一样，其中有一人是那个护卫者，见到他便问道：『尊者，汝得何等之物？』彼答言：『此乃我之手上有如手镯，臂膀似臂环，膝间如膝垫，耳上如耳饰，颈项束以颈链，头顶佩戴如头饰等种种装饰，是王所赐。』后彼言：『愚昧无知者啊，不要这样想，我受王所赐的实乃护身之器；你是王的坏仆，盗贼。这四个恶徒是恶人所护，难以制伏，其中一人欲起身欲攀援，一人欲洗浴，一人为食食，一人为入睡。若有谁欲望不得，即当在彼处击打杀之。』于是问曰：『诸位，若事如是，岂有出路乎？』答曰：『是啊，因知了王子们生性放荡，必将逃离为安全之计，故说：“你该行当做之事，乃当为之”。』
Taṃ sutvā itaro catunnaṃ āsīvisānaṃ pamādakkhaṇaṃ rājapurisehi ca pavivittaṃ disvā, vāmahatthena dakkhiṇahatthaṃ veṭhetvā, dakkhiṇakaṇṇacūḷikāya phaṇaṃ ṭhapetvā, sayitāsīvisassa sarīraṃ parimajjanto viya saṇikaṃ taṃ apanetvā, eteneva upāyena sesepi apanetvā tesaṃ bhīto palāyeyya. Atha naṃ te āsīvisā ‘‘ayaṃ amhākaṃ raññā upaṭṭhāko dinno’’ti anubandhamānā āgaccheyyuṃ. Idaṃ sandhāya atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ…pe… palāyethāti vuttaṃ.
闻此之后，另三人见诸恶徒烦乱不安，和王子们分开，便左手扣住右手，右耳佩带耳饰，将欲睡的恶徒身体轻轻环绕，搀扶抬起。以此方法，其余恶徒亦被带起，众皆惊惧而逃。恶徒们因见『这是授与我们王的护卫』而追来。于此情形下，这位男子因惧怕而逃离四恶徒环境……此情形称之。
Tasmiṃ pana purise evaṃ āgatamaggaṃ oloketvā oloketvā palāyante rājā ‘‘palāto so puriso’’ti sutvā ‘‘ko nu kho taṃ anubandhitvā ghātetuṃ sakkhissatī’’ti vicinanto tasseva paccatthike pañca jane labhitvā ‘‘gacchatha naṃ anubandhitvā ghātethā’’ti peseyya. Athassa atthacarā purisā taṃ pavattiṃ ñatvā āroceyyuṃ. So bhiyyosomattāya bhīto palāyetha. Imamatthaṃ sandhāya tamenaṃ evaṃ vadeyyuntiādi vuttaṃ.
当时这名男子见状遍观来路而逃，王闻『此人逃遁』，思虑『谁能追随而杀之？』即招募其左右守卫五人，说『去追杀此人！』执事护卫觉察是事，告知彼男子，他越加恐惧逃跑。为此，众人说道：『为此而行当如此』等语而定此事。
Chaṭṭho antaracaro vadhakoti ‘‘paṭhamaṃ āsīvisehi anubaddho ito cito ca te vañcento palāyi, idāni pañcahi paccatthikehi anubaddho suṭṭhutaraṃ palāyati, na sakkā so evaṃ gahetuṃ, upalāḷanāya pana sakkā, tasmā daharakālato paṭṭhāya ekato khāditvā ca pivitvā ca santhavaṃ antaracaraṃ vadhakamassa pesethā’’ti amaccehi vuttena raññā pariyesitvā pesito antaracaro vadhako.
第六执事乃杀手，谓人曰：『先前与四恶徒纠缠，你从此处逃离。当今与五守卫纠缠逃走，不能捕获，而可以嘲笑。故幼时便安排，先单独喂食饮水后，再派遣此杀手。』于是由大臣安排，派杀手执行诛亡任务。
So passeyya suññaṃ gāmanti nivattitvā olokento padaṃ ghāyitvā ghāyitvā vegenāgacchante cattāro āsīvise pañca vadhake paccatthike chaṭṭhañca antaracaraṃ vadhakaṃ ‘‘nivatta bho, mā palāyi, puttadārena saddhiṃ kāme paribhuñjanto sukhaṃ vasissasī’’ti vatvā āgacchantaṃ disvā, bhiyyosomattāya yena vā tena vā palāyanto paccantaraṭṭhe abhimukhagataṃ ekaṃ chakuṭikaṃ suññaṃ gāmaṃ passeyya. Rittakaññeva paviseyyāti dhanadhaññamañcapīṭhādīhi virahitattā rittakaññeva paviseyya. Tucchakaṃ suññakanti etasseva vevacanaṃ. Parimaseyyāti ‘‘sace pānīyaṃ bhavissati, pivissāmi, sace bhattaṃ bhavissati, bhuñjissāmī’’ti bhājanaṃ vivaritvā hatthaṃ anto pavesetvā parimaseyya.
彼观察空村回返，探查足迹而疾行，同时四恶徒及五杀手相继前来围堵第六执事，谓之曰：『回来，不要逃，子妇共共享欲，安住在此。』见此情景，愈加惊惧逃走。中途见一空旷小村，同伴皆入村宛如空无一人，由于缺乏粮食饮水，如同村女寂寞空虚。所谓寂寞空虚即是此含义。饮食之物若有水，则饮之，若有饭食，则食之，且将手入其中饮食。
Tamenaṃevaṃ vadeyyunti channaṃ gharānaṃ ekagharepi kiñci alabhitvā gāmamajjhe eko sandacchāyo rukkho atthi, tattha vaṅkaphalakaṃ atthataṃ disvā, ‘‘idha tāva nisīdissāmī’’ti gantvā, tattha nisinnaṃ mandamandena vātena bījiyamānaṃ tattakamattampi sukhaṃ santato assādayamānaṃ, tamenaṃ purisaṃ kecideva atthacarakā bahi pavattiṃ ñatvā āgatā evaṃ vadeyyuṃ. Idāni ambho purisāti ambho, purisa, idāni. Corā gāmaghātakāti ‘‘yadevettha labhissāma, taṃ gaṇhissāma vā ghātessāma vā’’ti āgatā cha gāmaghātakacorā.
如此说完，从遮蔽的屋舍一间未得任何东西，村中唯有一棵树遮荫，见一曲折木板，本意曰『就此稍坐』，遂前去坐下，徐徐微风吹拂，连微小之尘埃都感到轻安舒适。彼男子与护卫者中有人知悉出路时便言：『今者是水，尔等此刻是水，盗贼乃村中杀人者，意谓“凡所能取，即取之，或夺或杀”。』遂有六名盗贼到来。
Udakaṇṇavanti gambhīraṃ puthulaṃ udakaṃ. Gambhīrampi hi aputhulaṃ, puthulaṃ vā agambhīraṃ, na aṇṇavoti vuccati, yampana gambhīrañca puthulañca, tassevetaṃ nāmaṃ. Sāsaṅkaṃ sappaṭibhayanti catunnaṃ āsīvisānaṃ pañcannaṃ vadhakānaṃ chaṭṭhassa antaracarassa channañca gāmaghātakacorānaṃ vasena sāsaṅkaṃ sappaṭibhayaṃ. Khemaṃ appaṭibhayanti tesaṃyeva āsīvisādīnaṃ abhāvena khemañca nibbhayañca vicitrauyyānavaraṃ bahvannapānaṃ devanagarasadisaṃ. Na cassa nāvā santāraṇīti ‘‘imāya nāvāya orimatīrato paratīraṃ gamissantī’’ti evaṃ ṭhapitā ca santāraṇī nāvā na bhaveyya. Uttarasetu vāti rukkhasetu-jaṅghasetu-sakaṭasetūnaṃ aññataro uttarasetu vā na bhaveyya. Tiṭṭhati brāhmaṇoti na kho esa brāhmaṇo. Kasmā naṃ brāhmaṇoti āha? Ettakānaṃ paccatthikānaṃ bāhitattā, desanaṃ vā vinivattento ekaṃ khīṇāsavabrāhmaṇaṃ dassetumpi evamāha.
水域边缘宽广深厚的水体。深厚者即非广阔，广阔者非深厚，二者既非全具，则不称为水域。所谓水域者，即是深且广的水。四种毒箭、五种凶器、第六类行恶者、隐蔽匪盗、村中杀人贼寇皆恐惧此水域之所护。由于缺乏毒箭等，这水域平安无惧，且众多食粮可被获取，近似天人之城。此处无渡船谓之无“渡”，言曰「这些船只从一岸行至另一岸」；依此设定，渡船不可成实。北桥即指树桥、腿桥、车桥，其中某一桥不可称北桥。虽有人立于此处，然言其为婆罗门则不相符。问何以称其为婆罗门？此多属因缘外在表现，说明无漏比库为欲显现此理故云。
Tasmiṃ pana evaṃ uttiṇṇe cattāro āsīvisā ‘‘na laddho vatāsi amhehi, ajja te murumurāya jīvitaṃ khāditvā chaḍḍeyyāma’’. Pañca paccatthikā ‘‘na laddho vatāsi amhehi, ajja te parivāretvā aṅgamaṅgāni chinditvā rañño santikaṃ gatā sataṃ vā sahassaṃ vā labheyyāma’’. Chaṭṭho antaracaro ‘‘na laddho vatāsi mayā, ajja te phalikavaṇṇena asinā sīsaṃ chinditvā, senāpatiṭṭhānaṃ labhitvā sampattiṃ anubhaveyyaṃ’’. Cha corā ‘‘na laddho vatāsi amhehi, ajja te vividhāni kammakāraṇāni kāretvā bahudhanaṃ āharāpessāmā’’ti cintetvā, udakaṇṇavaṃ otarituṃ asakkontā rañño āṇāya kopitattā parato gantumpi avisahantā tattheva sussitvā mareyyuṃ.
然后四毒箭中有人起言：‘靠我们无法获得胜利，今日若你们舍弃生命，将可藉此脱难。’五因缘中有人言：‘靠我们也无胜利，今日若你们割断四肢，到王前去，可得百至千。’第六恶人言：‘靠我亦无胜利，今日若你头被铁剑击断，将得军官职位与财富。’盗贼言：‘靠我们无胜利，今日若完成各种业事，将获得大量财富。’彼等思量欲下水域逃走，然因不敌王之军队愤怒追击，未能逃脱，死于原地。
Upamā kho myāyanti ettha evaṃ ādito paṭṭhāya opammasaṃsandanaṃ veditabbaṃ – rājā viya hi kammaṃ daṭṭhabbaṃ, rājāparādhikapuriso viya vaṭṭanissito puthujjano. Cattāro āsīvisā viya cattāri mahābhūtāni, rañño tassa cattāro āsīvise paṭicchāpitakālo viya kammunā puthujjanassa paṭisandhikkhaṇeyeva catunnaṃ mahābhūtānaṃ dinnakālo. ‘‘Imesaṃ āsīvisānaṃ pamādakkhaṇe rājapurisānañca vivittakkhaṇe nikkhamitvā yaṃ te ambho, purisa, karaṇīyaṃ, taṃ karohī’’ti vacanena ‘‘palāyassū’’ti vuttakālo viya satthārā imassa bhikkhuno mahābhūtakammaṭṭhānaṃ kathetvā ‘‘imesu catūsu mahābhūtesu nibbinda virajja, evaṃ vaṭṭato parimuccissasī’’ti kathitakālo, tassa purisassa atthacarakavacanaṃ sutvā catunnaṃ āsīvisānaṃ pamādakkhaṇe rājapurisānañca vivittakkhaṇe nikkhamitvā yena vā tena vā palāyanaṃ viya imassa bhikkhuno satthu santike kammaṭṭhānaṃ labhitvā mahābhūtāsīvisehi parimuccanatthāya ñāṇapalāyanena palāyanaṃ.
诸比喻可见于此，如同已被点燃之物易引燃相互接触般，亦应理解王者必见其业，犯王罪者如轮回之凡夫。四毒箭如四大元素，王之四毒箭正如其猎取凡夫之时节。对其毒箭疏忽不察，王者即命令出兵，如佛陀时指示比库断除烦恼，应避开四大毒箭。即如佛所教除却四大元素烦恼，亦能脱离轮回。如是出家人于导师处学习业处，须在四大元素毒箭中避难并逃生。
Idāni catunnetaṃ mahābhūtānaṃ adhivacanaṃ pathavīdhātuyā āpodhātuyātiādīsu catumahābhūtakathā ca pañcupādānakkhandhakathā ca āyatanakathā ca visuddhimagge vitthāritanayeneva veditabbā. Ettha ca kaṭṭhamukhaāsīviso viya pathavīdhātu daṭṭhabbā, pūtimukhaaggimukhasatthamukhā viya sesadhātuyo. Yatheva hi kaṭṭhamukhena daṭṭhassa sakalakāyo thaddho hoti, evaṃ pathavīdhātupakopenāpi. Yathā ca pūtimukhādīhi daṭṭhassa paggharati ceva jhāyati ca chijjati ca, evaṃ āpodhātutejodhātuvāyodhātupakopenāpīti. Tenāhu aṭṭhakathācariyā –
此中四大元素名称为地、水、火、风，上述四元素之说贯穿五蕴、五根、五力等教义，详见《清净之道》。此处地元素如木头之表面锋利，水、火、风三元素如针、热焰及刮风所致痛苦或苦损。故注师谓：
‘‘Patthaddho bhavatī kāyo, daṭṭho kaṭṭhamukhena vā;
『身体如棍棒，眼见若木头之端；』
Pathavīdhātupakopena, hoti kaṭṭhamukheva so.
『地元素遭激怒时，即如木头端遭击也。』
‘‘Pūtiko bhavatī kāyo, daṭṭho pūtimukhena vā;
『净洁者』者，身为净洁，或见于净洁口中；
Āpodhātupakopena, hoti pūtimukheva so.
以水元素触怒，恰似火口为之所动；
‘‘Santatto bhavatī kāyo, daṭṭho aggimukhena vā;
『热烈者』者，身为热烈，或见于火口，以火元素触怒，恰如火口本身；
Tejodhātupakopena, hoti aggimukheva so.
火元素触怒，身亦如火口热烈；
‘‘Sañchinno bhavatī kāyo, daṭṭho satthamukhena vā;
『收敛者』者，身为收敛，或见于风口；
Vāyodhātupakopena, hoti satthamukheva so’’ti. –
以风元素触怒，身亦如风口一般。」
Evaṃ tāvettha visesato sadisabhāvo veditabbo.
如是，在此当特别察知同类之性。
Avisesato pana āsayato visavegavikārato anatthaggahaṇato durupaṭṭhānato durāsadato akataññutato avisesakārito anantadosūpaddavatoti imehi kāraṇehi etesaṃ āsīvisasadisatā veditabbā. Tattha āsayatoti āsīvisānañhi vammiko āsayo, tattheva te vasanti. Mahābhūtānampi kāyavammiko āsayo . Āsīvisānañca rukkhasusiratiṇapaṇṇagahanasaṅkāraṭṭhānānipi āsayo. Etesupi hi te vasanti. Mahābhūtānampi kāyasusiraṃ kāyagahanaṃ kāyasaṅkāraṭṭhānaṃ āsayoti. Evaṃ tāva āsayato sadisatā veditabbā.
然而，不特别者，是因染着烦恼、迅速变异、无所取着、难以执持、难以扑灭、未成谢意、不特别作用、无尽恶行等缘故，因这些缘由而当了知其不是善法的本质。于此中，“染着”者，实指染污之住处，诸染污便栖息其中。诸大元素亦如身体之染污住处。同样染污者，乃树木茎枝叶与积聚成堆之处等亦为其住处。此等亦都是其所栖息。诸大元素之茎枝叶、身体之茎枝叶、积聚成堆之处皆为染污之住处。由此，应当如此察知诸染污之住处。
Visavegavikāratoti āsīvisā hi kulavasena kaṭṭhamukhādibhedato cattāro. Tattha ekeko visavikārato vibhajjamāno daṭṭhavisādivasena catubbidho hoti. Mahābhūtānipi paccattalakkhaṇavasena pathavīādibhedato cattāri. Ettha ekekaṃ kammasamuṭṭhānādivasena catubbidhaṃ hoti. Evaṃ visavegavikārato sadisatā veditabbā.
说道迅速变异者，染污确因根种，按种类有裂戾、锐利、碎散等四种变异。每一变异若依著眼观察视角，亦分四种。诸大元素单独特性而言，例如地元素等亦分四种。此处每一由业所起等现象，亦分四种。如此应知迅速变异之本质。
Anatthaggahaṇatoti āsīvise gaṇhantā pañca anatthe gaṇhanti – duggandhaṃ gaṇhanti, asuciṃ gaṇhanti, byādhiṃ gaṇhanti, visaṃ gaṇhanti, maraṇaṃ gaṇhanti. Mahābhūtānipi gaṇhantā pañca anatthe gaṇhanti – duggandhaṃ gaṇhanti, asuciṃ gaṇhanti, byādhiṃ gaṇhanti, jaraṃ gaṇhanti, maraṇaṃ gaṇhanti. Tenāhu porāṇā –
所谓无所取着者，染污持取五种无益，即臭秽、污浊、病疾、毒害、死亡。诸大元素亦持取五种无益，即臭秽、污浊、病疾、老朽、死亡。故古教中云——
‘‘Yekeci sappaṃ gaṇhanti, mīḷhalittaṃ mahāvisaṃ;
『部分持取恶秽，一切皆为大毒；
Pañca gaṇhantunatthāni, loke sappābhinandino.
持取五种无益者，世人皆喜污秽。』
‘‘Duggandhaṃ asuciṃ byādhiṃ, visaṃ maraṇapañcamaṃ;
「恶臭、不洁、疾病、毒害、死亡，为第五。」
Anatthā honti pañcete, mīḷhalitte bhujaṅgame.
「这五种皆为无益，如同混帐、爬行的毒蛇。」
‘‘Evamevaṃ akusalā, andhabālaputhujjanā;
「如是，愚痴盲昧的凡夫，出生于世间贪乐，」
Pañca gaṇhantunatthāni, bhave jātābhinandino.
「乃为受持这五种恶法之用。」
‘‘Duggandhaṃ asuciṃ byādhiṃ, jaraṃ maraṇapañcamaṃ;
「恶臭、不洁、疾病、老朽、死亡，为第五，」
Anatthā honti pañcete, mīḷhalitteva pannage’’ti. –
「这五种皆无益，如同混帐之蛇。」
Evaṃ anatthaggahaṇato sadisatā veditabbā.
如是说，由于依止无益之法，须知为恶之灭度。
Durupaṭṭhānatoti te āsīvisā durupaṭṭhānā, ekasmiṃ uṭṭhātukāme eko nhāyitukāmo hoti , tasmiṃ nhāyitukāme aparo bhuñjitukāmo, tasmiṃ bhuñjitukāme añño nipajjitukāmo hoti. Tesu yassa yasseva ajjhāsayo na pūrati, so tattheva ḍaṃsitvā māreti. Imehi pana āsīvisehi bhūtāneva durupaṭṭhānatarāni. Pathavīdhātuyā hi bhesajje kayiramāne āpodhātu kuppati, tasseva bhesajjaṃ karontassa tejodhātūti evaṃ ekissā bhesajje kayiramāne aparā kuppantīti. Evaṃ durupaṭṭhānato sadisatā veditabbā.
所谓恶依止者，谓这些毒蛇乃恶依止者。在其中，有一条欲起身，有一条欲入水，有一条欲进食，有一条欲潜伏。从它们中，若其中有一条内心不圆满，彼即于彼处咬噬杀害。由此诸毒蛇乃诸众生中最为恶依止者。譬如大地、风、火、水四大中，药物受损时水大生怒，制作该药的火大亦生怨恨。此理如是一剂毒药受损时，另一剂毒药亦起怨怒。由此可知，请知恶依止之法。
Durāsadatoti durāsadā hi āsīvisā, gehassa purimabhāge āsīvisaṃ disvā pacchimabhāgena palāyanti, pacchimabhāge disvā purimabhāgena, gehamajjhe disvā gabbhaṃ pavisanti, gabbhe disvā mañcapīṭhaṃ abhiruhanti. Mahābhūtāni tatopi durāsadatarāni. Tathārūpena hi kuṭṭharogena phuṭṭhassa kaṇṇanāsādīni chinditvā patanti, sarīraṃ samphuṭati nīlamakkhikā parivārenti, sarīragandho dūratova ubbāhati. Taṃ purisaṃ akkosamānampi paridevamānampi neva rosavasena, na kāruññena, upasaṅkamituṃ sakkonti, nāsikaṃ pidahitvā kheḷaṃ pātentā dūratova naṃ vivajjenti. Evaṃ aññesampi bhagandarakucchirogavātarogādīnaṃ bībhacchajegucchabhāvakarānañca rogānaṃ vasena ayamevattho vibhāvetabboti. Evaṃ durāsadato sadisatā veditabbā.
所谓恶不淑者，谓恶毒蛇，居家中前段见毒蛇，后段则逃避；后段见毒蛇，前段则逃避；家中间见毒蛇，入腹中；入腹见毒蛇，则登卧息床。大元素亦是恶不淑者。譬如患疥癣之病人，瘙痒破溃，蛆虫盘绕，身臭远闻。此人他人责骂或怜悯亦不以怒或慈心前往，反闭鼻掷石，远远避开。此等恶病族群中之痰瘤疥癣等恶疾，于恶不淑中尤该辨知。
Akataññutatoti āsīvisā hi akataññuno honti, nhāpiyamānāpi bhojiyamānāpi gandhamālādīhi pūjiyamānāpi peḷāyaṃ pakkhipitvā parihariyamānāpi otārameva gavesanti. Yattha otāraṃ labhanti, tattheva naṃ ḍaṃsitvā mārenti. Āsīvisehipi mahābhūtāneva akataññutarāni. Etesañhi kataṃ nāma natthi, sītena vā uṇhena vā nimmalena jalena nhāpiyamānānipi gandhamālādīhi sakkariyamānānipi muduvatthamudusayanamuduyānādīhi parihariyamānānipi, varabhojanaṃ bhojiyamānānipi, varapānaṃ pāyāpiyamānānipi otārameva gavesanti. Yattha otāraṃ labhanti, tattheva kuppitvā anayabyasanaṃ pāpentīti. Evaṃ akataññutato sadisatā veditabbā.
所谓不知恩者，谓毒蛇不知恩德，即使被浸湿、喂食、戴香花而敬重，投入池中抛弃，仍只寻求逃避。若得逃避处，则咬噬杀害。大元素亦是不知恩者。譬如寒热净水中浴者、戴香花者、沾糖者、安床者、吃佳肴者、饮良水者仍一味寻求逃避。得处即怒愤施加他害。请由此知不知恩者之法。
Avisesakāritoti āsīvisā hi ‘‘ayaṃ khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā’’ti visesaṃ na karonti, sampattasampattameva ḍaṃsitvā mārenti. Mahābhūtānipi ‘‘ayaṃ khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā māro vā brahmā vā nigguṇo vā saguṇo vā’’ti visesaṃ na karonti . Yadi hi nesaṃ ‘‘ayaṃ guṇavā’’ti lajjā uppajjeyya, sadevake loke aggapuggale tathāgate lajjaṃ uppādeyyuṃ. Athāpi nesaṃ ‘‘ayaṃ mahāpañño ayaṃ mahiddhiko ayaṃ dhutavādo’’tiādinā nayena lajjā uppajjeyya, dhammasenāpatisāriputtattherādīsu lajjaṃ uppādeyyuṃ. Athāpi nesaṃ ‘‘ayaṃ nigguṇo dāruṇo thaddho’’ti bhayaṃ uppajjeyya, sadevake loke nigguṇathaddhadāruṇānaṃ aggassa devadattassa channaṃ vā satthārānaṃ bhāyeyyuṃ, na ca lajjanti na ca bhāyanti, kuppitvā yaṃkiñci anayabyasanaṃ āpādentiyeva. Evaṃ avisesakārito sadisatā veditabbā.
所谓不分别者，谓毒蛇不分别‘‘此为王族、婆罗门、婢女、奴婢、持家人、出家者’’等身份，只管咬噬杀害。在大元素中亦不分别‘‘此为王族、婆罗门、婢女、奴婢、持家人、出家者、天人、凡人、魔、梵天、无德、有德’’，若其有“这是有德者”之惭愧，世间诸上士如来应亦生惭愧；若“此为大智者、大胜者、正直者”之见，正法领袖沙利佛长老等亦生惭愧；若“此为无德、可怖、凶暴者”等之惧，世间诸上士及佛弟子亦惊惧，非惭愧非恐怖，恼怒施加他害。请由此知不分别之法。
Anantadosūpaddavatoti āsīvise nissāya uppajjanakānañhi dosūpaddavānaṃ pamāṇaṃ natthi. Tathā hete ḍaṃsitvā kāṇampi karonti khujjampi pīṭhasappimpi ekapakkhalampīti evaṃ aparimāṇaṃ vippakāraṃ dassenti. Bhūtānipi kuppitāni na kāṇādibhāvesu na kiñci vippakāraṃ na karonti, appamāṇo etesaṃ dosūpaddavoti. Evaṃ anantadosūpaddavato sadisatā veditabbā.
所谓无穷嗔恨者，谓恶毒蛇随缘生起嗔恨，无有度量。因缘一转而咬，一损一阻、殴击、翻身，展现无量恶果。大元素虽愤怒，却无咬噬之行为，不生恶果，故无量之嗔恨是其特征。由此请知无穷嗔恨之法。
Idānettha catumahābhūtavasena yāva arahattā kammaṭṭhānaṃ kathetabbaṃ siyā, taṃ visuddhimagge catudhātuvavatthānaniddese kathitameva.
现在这里以四大之相为依据，说明直至阿拉汉果位应当修习的业处，此一修净道的四大相之区别，正如前文所述。
Pañca vadhakā paccatthikāti kho bhikkhave pañcannetaṃ upādānakkhandhānaṃ adhivacananti ettha dvīhi ākārehi khandhānaṃ vadhakapaccatthikasadisatā veditabbā. Khandhā hi aññamaññañca vadhenti, tesu ca santesu vadho nāma paññāyati. Kathaṃ? Rūpaṃ tāva rūpampi vadheti arūpampi, tathā arūpaṃ arūpampi vadheti rūpampi. Kathaṃ? Ayañhi pathavīdhātu bhijjamānā itarā tisso dhātuyo gahetvāva bhijjati, āpodhātuādīsupi eseva nayo, evaṃ tāva rūpaṃ rūpameva vadheti. Rūpakkhandho pana bhijjamāno cattāro arūpakkhandhe gahetvāva bhijjati, evaṃ rūpaṃ arūpampi vadheti. Vedanākkhandhopi bhijjamāno saññāsaṅkhāraviññāṇakkhandhe gahetvāva bhijjati. Saññākkhandhādīsupi eseva nayo. Evaṃ arūpaṃ arūpameva vadheti. Cutikkhaṇe pana cattāro arūpakkhandhā bhijjamānā vatthurūpampi gahetvāva bhijjanti, evaṃ arūpaṃ rūpampi vadheti. Evaṃ tāva aññamaññaṃ vadhentīti vadhakā. Yattha pana khandhā atthi, tattha chedanabhedanavadhabandhanādayo honti, na aññatthāti. Evaṃ khandhesu santesu vadho paññāyatītipi vadhakā.
五种杀戮的对象，具足相依性。比库们，应当知五蕴中此五种称为『取』的蕴为杀戮对象，此处以两种形态，辨别各蕴杀戮之相似状态。因为蕴彼此相杀，所谓『杀』即为明知。如何理解？色蕴以色为色而杀色，以非色杀非色，非色亦以非色杀色。如何？地界起裂时，其它三界犹如被捉受之物被裂，水界等亦同理，如此色以色为杀。色蕴裂时，即如四种非色蕴被捉受般裂，此时色即以非色杀。受蕴裂时，亦如识等三蕴被捉受而裂，识等也照此理。如此，非色以非色杀非色。瞬时四非色蕴裂时，色蕴又像被捉受般裂，非色以色杀。如此彼此互相杀戮称为杀戮。蕴中若有存在，则具截断、破坏、杀戮、束缚等现象，无别意。如此于蕴中存在即有杀戮，此亦谓杀戮。
Idāni pañcakkhandhe rūpārūpavasena dve koṭṭhāse katvā, rūpavasena vā nāmavasena vā rūpapariggahaṃ ādiṃ katvā, yāva arahattā kammaṭṭhānaṃ kathetabbaṃ siyā tampi visuddhimagge kathitameva.
现在于五蕴中，依色、非色分别区分为二部分，或依色或依名称分别划分色受想行识等取集，直至阿拉汉应修业处，此亦前文净道法中已说明。
Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacananti ettha dvīhākārehi nandīrāgassa ukkhittāsikavadhakasadisatā veditabbā paññāsirapātanato ca yonisampaṭipādanato ca. Kathaṃ? Cakkhudvārasmiñhi iṭṭhārammaṇe āpāthagate taṃ ārammaṇaṃ nissāya lobho uppajjati, ettāvatā paññāsīsaṃ patitaṃ nāma hoti, sotadvārādīsupi eseva nayo. Evaṃ tāva paññāsirapātanato sadisatā veditabbā. Nandīrāgo panesa aṇḍajādibhedā catasso yoniyo upaneti. Tassa yoniupagamanamūlakāni pañcavīsati mahābhayāni dvattiṃsa kammakāraṇāni ca āgatāneva hontīti evaṃ yonisampaṭipādanatopissa ukkhittāsikavadhakasadisatā veditabbā.
第六种间伏杀戮称为心毒，古来称其为贪嗔痴，此亦以两种形态辨识。应知贪嗔痴杀戮之相似性及共相，依止五十蕴落、修习正道，如何？于眼识以所爱之境起侵染，贪欲因而生，此时为五十蕴落，听根等亦同。贪嗔痴生基分为蛋生等四种，源流产生五十二大怖畏，二十三种导致行为，均现此依止正道。由此显示心毒杀戮之相似。
Iti nandīrāgavasenāpi ekassa bhikkhuno kammaṭṭhānaṃ kathitameva hoti. Kathaṃ? Ayañhi nandīrāgo saṅkhārakkhandho, taṃ saṅkhārakkhandhoti vavatthapetvā taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, cittaṃ viññāṇakkhandho, tesaṃ vatthārammaṇaṃ rūpakkhandhoti, evaṃ pañcakkhandhe vavatthapeti. Idāni te pañcakkhandhe nāmarūpavasena vavatthapetvā, tesaṃ paccayapariyesanato paṭṭhāya vipassanaṃ vaḍḍhetvā, anupubbena eko arahattaṃ pāpuṇātīti evaṃ nandīrāgavasena kammaṭṭhānaṃ kathitaṃ hoti.
因此依心毒之势，针对一比库的业处说明。如何？贪心即蕴，有取相之心产生，其连带受、想、识为其性质，即色亦为其缘起。因而五蕴有所分别说明。现于此五蕴中解释名色，以彼缘缘依止观察修行，渐次增长智慧，终得阿拉汉果。此即以心毒势作业处之讲说。
Channaṃ ajjhattikāyatanānaṃ suññagāmena sadisatā pāḷiyaṃyeva āgatā. Ayaṃ panettha kammaṭṭhānanayo – yathā ca te cha corā chakuṭikaṃ suññaṃ gāmaṃ pavisitvā aparāparaṃ vicarantā kiñci alabhitvā gāmena anatthikā honti, evamevaṃ bhikkhu chasu ajjhattikāyatanesu abhinivisitvā vicinanto ‘‘aha’’nti vā ‘‘mama’’nti vā gahetabbaṃ kiñci adisvā tehi anatthiko hoti. So ‘‘vipassanaṃ paṭṭhapessāmī’’ti upādārūpakammaṭṭhānavasena cakkhupasādādayo pariggahetvā ‘‘ayaṃ rūpakkhandho’’ti vavatthapeti, manāyatanaṃ ‘‘arūpakkhandho’’ti. Iti sabbānipetāni nāmañceva rūpañcāti nāmarūpavasena vavatthapetvā, tesaṃ paccayaṃ pariyesitvā vipassanaṃ vaḍḍhetvā , saṅkhāre sammasanto anupubbena arahatte patiṭṭhāti. Idaṃ ekassa bhikkhuno yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti.
内含六入界的空虚运动称为巴利经中名为帕利雅，有此比喻：犹如小偷进空村逐里搜寻无所得，行走无效；同样比库观察六入处时，反复观照无所得，心中生‘我’‘我的’之念，所取率皆无效故。此彼以观慧为业处，于眼入取色即为色蕴说明，意入取非色即为非色说明，诸因缘名称及色皆已分别阐明。由彼察因缘增长观慧，善识五蕴，净灭烦恼，渐次证阿拉汉。此为一比库顺序修习至阿拉汉果的业处讲说。
Idāni bāhirānaṃ gāmaghātakacorehi sadisataṃ dassento corā gāmaghātakāti khotiādimāha. Tattha manāpāmanāpesūti karaṇatthe bhummaṃ, manāpāmanāpehīti attho. Tattha coresu gāmaṃ hanantesu pañca kiccāni vattanti – corā tāva gāmaṃ parivāretvā ṭhitā aggiṃ datvā kaṭakaṭasaddaṃ uṭṭhāpenti, tato manussā hatthasāraṃ gahetvā bahi nikkhamanti. Tato tehi saddhiṃ bhaṇḍakassa kāraṇā hatthaparāmāsaṃ karonti. Keci panettha pahāraṃ pāpuṇanti, keci pahāraṭṭhāne patanti, avasese pana arogajane bandhitvā attano vasanaṭṭhānaṃ netvā rajjubandhanādīhi bandhitvā dāsaparibhogena paribhuñjanti.
现在，外道强盗等犯盗村人者，常被称为盗村贼。这里云“盗村贼”，意指盗劫和杀害村民者。释义中“manāpāmanāpesūti”为行为目的迹象，“manāpāmanāpehi”则为其含义。关于盗贼杀害村人，谓有五项作业：盗贼先围困村庄，站立不动，点起火焰，发出刀剑击击声。随后人们以手执兵器出外迎击。盗贼与守护者一起，抢夺杂物，有的获得打击，有的倒跌。最后把伤者绑缚起来，夺取其住所，用绳索拘绑，并使他们受奴役之苦。
Tattha gāmaghātakacorānaṃ gāmaṃ parivāretvā aggidānaṃ viya chasu dvāresu ārammaṇe āpāthagate kilesapariḷāhuppatti veditabbā, hatthasāraṃ ādāya bahi nikkhamanaṃ viya. Taṅkhaṇe kusaladhammaṃ pahāya akusalasamaṅgitā, bhaṇḍakassa kāraṇā hatthaparāmasanāpajjanaṃ viya dukkaṭadubbhāsitapācittiyathullaccayānaṃ āpajjanakālo, pahāraladdhakālo viya saṅghādisesaṃ āpajjanakālo, pahāraṃ laddhā pana pahāraṭṭhāne patitakālo viya pārājikaṃ āpajjitvā assamaṇakālo, avasesajanassa bandhitvā vasanaṭṭhānaṃ netvā dāsaparibhogena paribhuñjanakālo viya tameva ārammaṇaṃ nissāya sabbesaṃ passantānaṃyeva cūḷasīlamajjhimasīlamahāsīlāni bhinditvā sikkhaṃ paccakkhāya gihibhāvaṃ āpajjanakālo. Tatrassa puttadāraṃ posentassa sandiṭṭhiko dukkhakkhandho veditabbo, kālaṃ katvā apāye nibbattassa samparāyiko.
关于盗村强盗围困村庄，聚集如火焰般，在六个门户戒备，使污垢恶行难以发生，随时拿取人手兵器出入。如是，放弃善法，染着不善，与贼疏通，犯有重罪恶，犯了难堪戒，犯杀生重罪者，如同囚犯堕落时。拾得财物者堕错戒。倒地受击者犯了一级犯。被绑拘病者，夺住所并受奴役，渐渐由此堕落三恶戒，破坏轻品中品重品戒律，失去戒律，遂丧居士身份，应受贬斥。围困村庄者，育子养家，是眼前苦集团聚，应视为堕落者，入无间苦地。
Imānipi bāhirāyatanāni ekassa bhikkhuno kammaṭṭhānavaseneva kathitāni. Ettha hi rūpādīni cattāri upādārūpāni, phoṭṭhabbāyatanaṃ tisso dhātuyo, dhammāyatane āpodhātuyā saddhiṃ tā catassoti imāni cattāri bhūtāni, tesaṃ paricchedavasena ākāsadhātu, lahutādivasena lahutādayoti evamidaṃ sabbampi bhūtupādāyarūpaṃ rūpakkhandho, tadārammaṇā vedanādayo cattāro arūpakkhandhā. Tattha ‘‘rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāma’’nti. Nāmarūpaṃ vavatthapetvā purimanayeneva paṭipajjantassa yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti.
这些外境，已按一比库的修行处所讲述。这里所谓色等四合色，是可触觉的六入界，是三种界元素，法界由四因组成，即四大所成。由此分割，即空界、轻界等相似诸界，均属色蕴。相应的，受等四法为无色蕴。故曰“色蕴是色，四种无色蕴谓之”。摒弃名色，从初学至阿拉汉修行，皆依此修行处。
Oghānanti ettha duruttaraṇaṭṭho oghaṭṭho. Ete hi ‘‘sīlasaṃvaraṃ pūretvā arahattaṃ pāpuṇissāmī’’ti ajjhāsayaṃ samuṭṭhāpetvā kalyāṇamitte nissāya sammā vāyamantena taritabbā, yena vā tena vā duruttarā. Iminā duruttaraṇaṭṭhena oghāti vuccanti. Tepi ekassa bhikkhuno kammaṭṭhānavasena kathitā. Cattāropi hi ete eko saṅkhārakkhandho vāti. Sesaṃ nandīrāge vuttanayeneva yojetvā vitthāretabbaṃ.
‘波’者，谓波浪之势、波濤。自发念持戒，欲获阿拉汉果，应依善友鼓励，正当精进，越过困难，方能渡过。以此越难阻之境，称之为波浪。此亦一比库修行处所。四者皆为一行蕴。其它烦恼、贪爱依次连缀，亦该展开说明。
Sakkāyassetaṃ adhivacananti, sakkāyopi hi āsīvisādīhi udakaṇṇavassa orimatīraṃ viya catumahābhūtādīhi sāsaṅko sappaṭibhayo, sopi ekassa bhikkhuno kammaṭṭhānavaseneva kathito. Sakkāyo hi tebhūmakapañcakkhandhā, te ca samāsato nāmarūpamevāti. Evamettha nāmarūpavavatthānaṃ ādiṃ katvā yāva arahattā kammaṭṭhānaṃ vitthāretabbanti.
‘身见’是术语，身见亦如蚁穴的河岸边四大缘起，浑然恐惧。同样，身见即此五蕴之体，五蕴统摄名色。如此，论名色之起始，一直到阿拉汉前修法须展开论述。
Nibbānassetaṃ adhivacananti nibbānañhi udakaṇṇavassa pārimatīraṃ viya catumahābhūtādīhi khemaṃ appaṭibhayaṃ. Vīriyārambhassetaṃ adhivacananti ettha cittakiriyadassanatthaṃ heṭṭhā vuttavāyāmameva vīriyanti gaṇhitvā dasseti. Tiṇṇo pāraṅgatoti taritvā pāraṃ gato.
‘涅槃’为术语，涅槃乃如河岸边四大安稳无惧。‘精进’为术语，此处为心作意示范，用蕴合成来表现精进。已渡彼岸，谓精进已成。
Tattha yathā sāsaṅkaorimatīre ṭhitena udakaṇṇavaṃ taritukāmena katipāhaṃ vasitvā saṇikaṃ nāvaṃ sajjetvā udakakīḷaṃ kīḷantena viya na nāvā abhiruhitabbā. Evaṃ karonto hi anāruḷhova byasanaṃ pāpuṇāti. Evameva kilesaṇṇavaṃ taritukāmena ‘‘taruṇo tāvamhi, mahallakakāle aṭṭhaṅgikamaggakullaṃ bandhissāmī’’ti papañco na kātabbo . Evaṃ karonto hi mahallakakālaṃ apatvāpi vināsaṃ pāpuṇāti, patvāpi kātuṃ na sakkoti. Bhaddekarattādīni pana anussaritvā vegeneva ayaṃ ariyamaggakullo bandhitabbo.
那里，就如有些人因想渡过河流而在岸边待了数月，整日停泊着一艘木筏，嬉戏水上，沉湎如同在戏水，但却不应该登上舟。这样做实际上是自取失败。正如有些人因想渡过烦恼之河，自言“我年少，此当于壮年时受十八支正道利绳束缚”，这种妄想不应生起。这样一来，即便壮年时期已到，仍旧会招致灭亡，连生起也无力。唯有遵循长夜等事，速速将此圣道利绳束缚，方为正法所宜。
Yathā ca kullaṃ bandhantassa hatthapādapāripūri icchitabbā. Kuṇṭhapādo hi khañjapādo vā patiṭṭhātuṃ na sakkoti, phaṇahatthakādayo tiṇapaṇṇādīni gahetuṃ na sakkonti. Evamimampi ariyamaggakullaṃ bandhantassa sīlapādānañceva saddhāhatthassa ca pāripūri icchitabbā. Na hi dussīlo assaddho sāsane appatiṭṭhito paṭipattiṃ assaddahanto ariyamaggakullaṃ bandhituṃ sakkoti. Yathā ca paripuṇṇahatthapādopi dubbalo byādhipīḷito kullaṃ bandhituṃ na sakkoti, thāmasampannova sakkoti, evaṃ sīlavā saddhopi alaso kusīto imaṃ maggakullaṃ bandhituṃ na sakkoti , āraddhavīriyova sakkotīti imaṃ bandhitukāmena āraddhavīriyena bhavitabbaṃ. Yathā so puriso kullaṃ bandhitvā tīre ṭhatvā yojanavitthāraṃ udakaṇṇavaṃ ‘‘ayaṃ mayā paccattapurisakāraṃ nissāya nittharitabbo’’ti mānasaṃ bandhati, evaṃ yogināpi caṅkamā oruyha ‘‘ajja mayā catumaggavajjhaṃ kilesaṇṇavaṃ taritvā arahatte patiṭṭhātabba’’nti mānasaṃ bandhitabbaṃ.
又如约束利绳，应满手足之力。跛足或瘸足无法立稳，手臂笨拙难以捧取草叶。对这圣道利绳，持律之足与信仰之手也当具足。不善行、不信法者无法依教奉行而束缚此圣道利绳。又如即使手脚充足，但因病弱必然无力有所为，若迟缓反倒可行。如此品行纯正且坚定信心者，倦怠懒惰，则无力束缚此道利绳。欲束此利绳者，须具足奋发之力。譬如一人束缚利绳后立于岸边，于宽广河流心中念“凭此我得此真实自得”，同样行者应当意念持定“今日我已渡过四圣谛河的烦恼，应当立于阿拉汉定处”。
Yathā ca so puriso kullaṃ nissāya udakaṇṇavaṃ taranto gāvutamattaṃ gantvā nivattitvā olokento ‘‘ekakoṭṭhāsaṃ atikkantomhi, aññe tayo sesā’’ti jānāti, aparampi gāvutamattaṃ gantvā nivattitvā olokento ‘‘dve atikkantomhi, dve sesā’’ti jānāti, aparampi gāvutamattaṃ gantvā nivattitvā olokento ‘‘tayo atikkantomhi, eko seso’’ti jānāti, tampi atikkamma nivattitvā olokento ‘‘cattāropi me koṭṭhasā atikkantā’’ti jānāti, tañca kullaṃ pādena akkamitvā sotābhimukhaṃ khipitvā uttaritvā tīre tiṭṭhati. Evaṃ ayampi bhikkhu ariyamaggakullaṃ nissāya kilesaṇṇavaṃ taranto sotāpattimaggena paṭhamamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā olokento ‘‘catumaggavajjhānaṃ me kilesānaṃ eko koṭṭhāso pahīno , itare tayo sesā’’ti jānāti. Puna tatheva indriyabalabojjhaṅgāni samodhānetvā saṅkhāre sammasanto sakadāgāmimaggena dutiyamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā, olokento ‘‘catumaggavajjhānaṃ me kilesānaṃ dve koṭṭhāsā pahīnā , itare dve sesā’’ti jānāti. Puna tatheva indriyabalabojjhaṅgāni samodhānetvā saṅkhāre sammasanto anāgāmimaggena tatiyamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā olokento ‘‘catumaggavajjhānaṃ me kilesānaṃ tayo koṭṭhāsā pahīnā, eko seso’’ti jānāti. Puna tatheva indriyabalabojjhaṅgāni samodhānetvā saṅkhāre sammasanto arahattamaggena catutthamaggavajjhe kilese taritvā maggānantare phale ṭhito paccavekkhaṇañāṇena nivattitvā olokento ‘‘sabbakilesā me pahīnā’’ti jānāti.
又如彼人依附木筏渡河，往返于田域，观看时知“已越过一处炬光，余余三处尚未及”，再往返观察知“两炬光已过，两炬余剩”，再往返观察知“三区炬光已过，一炬余剩”，再越过剩余之炬光后，观知“四炬光皆已越过”，随后弃筏转身，背朝河水跃起，立于彼岸。如此比库依此圣道利绳渡过烦恼之河，初入声闻道时断一处烦恼，获果后站立观转，知“四圣谛炬光断一处，余三仍存”。继而复清净根觉支，修习行，无漏声闻道二次第断除烦恼；修习无漏声闻道第三次第断烦恼；继而修习阿拉汉道，断除四圣谛诸烦恼，获证阿拉汉。
Yathā so puriso taṃ kullaṃ sote pavāhetvā uttaritvā thale ṭhito nagaraṃ pavisitvā uparipāsādavaragato ‘‘ettakena vatamhi anatthena mutto’’ti ekaggacitto tuṭṭhamānaso nisīdati, evaṃ tasmiṃyeva vā āsane aññesu vā rattiṭṭhānadivāṭṭhānādīsu yattha katthaci nisinno ‘‘ettakena vatamhi anatthena mutto’’ti nibbānārammaṇaṃ phalasamāpattiṃ appetvā ekaggacitto tuṭṭhamānaso nisīdati. Idaṃ vā sandhāya vuttaṃ tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacananti. Evaṃ tāvettha nānākammaṭṭhānāni kathitāni, samodhānetvā pana sabbānipi ekameva katvā dassetabbāni. Ekaṃ katvā dassentenāpi pañcakkhandhavaseneva vinivattetabbāni.
又如彼人弃筏渡河至岸，立于地面入城，登上高楼，心念“我已离弃无益之物”，心定满足而坐。于同一处所、或于房舍卧室白天夜晚处处，心念“我已离弃无益之物”，彼得涅槃境界功德圆满，入定满足而坐。依此故说：“立足于彼岸，乃为婆罗门”，诸比库，此是阿拉汉之称。诸多修行法门虽多，归一实践，终归一法，应如是现前示现。即使现前示现，也应以聚五蕴为止境。
Kathaṃ? Ettha hi cattāri mahābhūtāni ajjhattikāni pañcāyatanāni bāhirāni pañcāyatanāni dhammāyatane pannarasa sukhumarūpāni sakkāyassa ekadesoti ayaṃ rūpakkhandho, manāyatanaṃ viññāṇakkhandho dhammāyatanekadeso cattāro oghā sakkāyekadesoti ime cattāro arūpino khandhā. Tattha rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāmanti idaṃ nāmarūpaṃ. Tassa nandīrāgo kāmogho bhavogho dhammāyatanekadeso sakkāyekadesoti ime paccayā. Iti sappaccayaṃ nāmarūpaṃ vavatthapeti nāma. Sappaccayaṃ nāmarūpaṃ vavatthapetvā tilakkhaṇaṃ āropetvā vipassanaṃ vaḍḍhetvā saṅkhāre sammasanto arahattaṃ pāpuṇātīti idaṃ ekassa bhikkhuno niyyānamukhaṃ.
如何理解？ 因此内外四大元素、五根处及五尘处共十一境界，为法界。色蕴为十一之色，名为色蕴；心处、识处为十一之无色为四无色蕴，名为无色蕴。名色蕴由贪、嗔、痴、爱、苦之缘所生，因此名为缘，缘因成名色。如此依缘生名色，覆三相，发观照，正修行并修炼行者，必能成就阿拉汉道，此为一比库之出离道。
Tattha cattāro mahābhūtā pañcupādānakkhandhā ajjhattikabāhirāni ekādasāyatanāni dhammāyatanekadeso diṭṭhogho avijjogho sakkāyekadesoti idaṃ dukkhasaccaṃ, nandīrāgo dhammāyatanekadeso kāmogho bhavogho sakkāyekadesoti idaṃ samudayasaccaṃ, pārimatīrasaṅkhātaṃ nibbānaṃ nirodhasaccaṃ, ariyamaggo maggasaccaṃ. Tattha dve saccāni vaṭṭaṃ, dve vivaṭṭaṃ, dve lokiyāni, dve lokuttarānīti cattāri saccāni soḷasahākārehi saṭṭhinayasahassehi vibhajitvā dassetabbānīti. Desanāpariyosāne vipañcitaññū pañcasatā bhikkhū arahatte patiṭṭhahiṃsu. Suttaṃ pana dukkhalakkhaṇavasena kathitaṃ.
其中四大元素、五触蕴为内外、十一触处、法界、八识中有见、无见、苦、爱、苦、漏等多重对境，以此为苦谛；以贪、嗔、痴等为爱、苦及漏，为集谛；依止解脱涅槃为灭谛；依善道为道谛。此四谛中，有两谛为绕，二谛为破，二谛为世间，二谛为出世间，合共四谛，应当以十六条分法，以六十六千种分类教导。说法结束时，五百比库皆证阿拉汉。佛陀以苦标记而宣说此法。
2. Rathopamasuttavaṇṇanā2.《车喻经》注释
§239
239. Dutiye sukhasomanassabahuloti kāyikasukhañceva cetasikasomanassañca bahulaṃ assāti sukhasomanassabahulo. Yoni cassa āraddhā hotīti kāraṇañcassa paripuṇṇaṃ hoti. Āsavānaṃ khayāyāti idha āsavakkhayoti arahattamaggo adhippeto, tadatthāyāti attho. Odhastapatodoti rathamajjhe tiriyaṃ ṭhapitapatodo. Yenicchakanti yena disābhāgena icchati. Yadicchakanti yaṃ yaṃ gamanaṃ icchati. Sāreyyāti peseyya. Paccāsāreyyāti paṭivinivatteyya. Ārakkhāyāti rakkhaṇatthāya. Saṃyamāyāti veganiggahaṇatthāya. Damāyāti nibbisevanatthāya. Upasamāyāti kilesūpasamatthāya.
第二，称为多乐喜心者，即身乐与心乐俱多也。此谓身乐以及心得乐俱多，故称多乐喜心。其因缘成熟时，谓源头已起。所谓烦恼尽灭，是指此处烦恼熄灭，谓阿拉汉道为先导。所谓其义，是指其意旨。所谓车中叉者，即车中横置的叉杆。所谓何谓欲，是指以某方位为欲向。所谓所欲者，是指所欲往之多方位。所谓驱遣者，即令去也。所谓回转者，即令返也。所谓护卫者，为护持之故。所谓禁摄者，为极速把持之义。所谓驯服者，为止息之用。所谓安稳者，是使烦恼宁静之意。
Evameva khoti ettha yathā akusalassa sārathino adante sindhave yojetvā visamamaggena rathaṃ pesentassa cakkānipi bhijjanti, akkhopi sindhavānañca khurā, attanāpi anayabyasanaṃ pāpuṇāti, na ca icchiticchitena gamanena sāretuṃ sakkoti ; evaṃ chasu indriyesu aguttadvāro bhikkhu na icchiticchitaṃ samaṇaratiṃ anubhavituṃ sakkoti. Yathā pana cheko sārathi dante sindhave yojetvā, same bhūmibhāge rathaṃ otāretvā rasmiyo gahetvā, sindhavānaṃ khuresu satiṃ ṭhapetvā, patodaṃ ādāya nibbisevane katvā, pesento icchiticchitena gamanena sāreti. Evameva chasu indriyesu guttadvāro bhikkhu imasmiṃ sāsane icchiticchitaṃ samaṇaratiṃ anubhoti, sace aniccānupassanābhimukhaṃ ñāṇaṃ pesetukāmo hoti, tadabhimukhaṃ ñāṇaṃ gacchati. Dukkhānupassanādīsupi eseva nayo.
如是比库，如同不善驾者，驾驶未嚼碎之石，若以粗糙的车轴驾车，将使车轮崩坏。若车轴锋利坚固，则虽有细沙，其车轮亦不坏，且能随意驭车驶行。比库六根无禁闭门，不能如是随意不动心而安住清净行。况如那少年驾者，系好坚固马车，位于平地，将缰绳束紧，装备好车轮之厩钉，置好扶手，乃以御鞭引导，随意心行使之。比库若护持六根隐蔽之门，随意心行持正法禅修，得生无常观相之智，彼智能行。此亦苦观等通用法门之引领也。
Bhojane mattaññūti bhojanamhi pamāṇaññū. Tattha dve pamāṇāni – paṭiggahaṇapamāṇañca paribhogapamāṇañca. Tattha paṭiggahaṇapamāṇe dāyakassa vaso veditabbo, deyyadhammassa vaso veditabbo, attano thāmo jānitabbo. Evarūpo hi bhikkhu sace deyyadhammo bahuko hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. Deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. Deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇena gaṇhāti. So tāya paṭiggahaṇe mattaññutāya anuppannañca lābhaṃ uppādeti, uppannañca thāvaraṃ karoti dhammikatissamahārājakāle sattavassiko sāmaṇero viya.
所谓饮食适量，是指于食物之量有所知。其有二量：收取之量与消费之量。于收取之量，应知施者之好恶，所给之物的性质，亦应了解自心所量。如比库若遇施主慷慨，则施主有意少施，施主的给予为多时，比库应知节制；施主施少时，比库欲多取，应知节制自心，持中衡量。持此收取之节制，则生法中正果效，犹如七年学徒时节俭修行般。
Rañño kira pañcahi sakaṭasatehi guḷaṃ āhariṃsu. Rājā ‘‘manāpo paṇṇākāro, ayyehi vinā na khādissāmā’’ti aḍḍhateyyāni sakaṭasatāni mahāvihāraṃ pesetvā sayampi bhuttapātarāso agamāsi. Bheriyā pahaṭāya dvādasa bhikkhusahassāni sannipatiṃsu. Rājā ekamante ṭhito ārāmikaṃ pakkosāpetvā āha – ‘‘rañño nāma dāne pattapūrova pamāṇaṃ, gahitabhājanaṃ pūretvāva dehi, sace koci mattapaṭiggahaṇe ṭhito na gaṇhāti, mayhaṃ āroceyyāsī’’ti.
有一次王取了五百车幢蔗糖。王曰：「若无诸尊师，则不食此糖。」遂运送五百车幢至大寺，自己亦携食器来就餐。众食卒众达一万二千。王独立一隅，召园林官，告曰：「王之供养如取饼果一般，所食食器皆充满供养。若有人于节制饮食中，不知节制，则谎称对我有怨。」
Atheko mahāthero ‘‘mahābodhimahācetiyāni vandissāmī’’ti cetiyapabbatā āgantvā, vihāraṃ pavisanto mahāmaṇḍapaṭṭhāne bhikkhū guḷaṃ gaṇhante disvā pacchato āgacchantaṃ sāmaṇeraṃ āha, ‘‘natthi te guḷena attho’’ti. ‘‘Āma, bhante, natthī’’ti. Sāmaṇera mayaṃ maggakilantā, ekena kapiṭṭhaphalamattena piṇḍakena amhākaṃ atthoti. Sāmaṇero thālakaṃ nīharitvā therassa vassaggapaṭipāṭiyaṃ aṭṭhāsi. Ārāmiko gahaṇamānaṃ pūretvā ukkhipi, sāmaṇero aṅguliṃ cālesi. Tāta sāmaṇera, rājakulānaṃ dāne bhājanapūrameva pamāṇaṃ, thālakapūraṃ gaṇhāhīti. Āma, upāsaka, rājāno nāma mahajjhāsayā honti, amhākaṃ pana upajjhāyassa ettakeneva atthoti.
有一长老说：「我将礼敬大菩提及大圣地。」长老至圣地入寺，见众比库估算糖量，后至僧人致辞：「此糖无用。」众沙玛内拉曰：「是的，长老，此糖无用。」乃因修道疲乏，仅由一简粮果而足。沙玛内拉掩下束帚，照着长老的雨安仪轨修持。园丁邀入食事，沙玛内拉伸出手指说：「父亲，诸王所供，适量而已，请收纳。」沙玛内拉语：「见王对我们师父关怀如是，足矣。」
Rājā tassa kathaṃ sutvā, ‘‘kiṃ bho sāmaṇero bhaṇatī’’ti? Tassa santikaṃ gato. Ārāmiko āha – ‘‘sāmi, sāmaṇerassa bhājanaṃ khuddakaṃ, bahuṃ na gaṇhātī’’ti. Rājā āha, ‘‘ānītabhājanaṃ pūretvā gaṇhatha, bhante’’ti. Mahārāja, rājāno nāma mahajjhāsayā honti , ukkhittabhājanaṃ pūretvāva dātukāmā, amhākaṃ pana upajjhāyassa ettakeneva atthoti. Rājā cintesi – ‘‘ayaṃ sattavassikadārako, ajjāpissa mukhato khīragandho na muccati, gahetvā kuṭe vā kuṭumbe vā pūretvā svepi punadivasepi khādissāmāti na vadati, sakkā buddhasāsanaṃ pariggahetu’’nti purise āṇāpesi, ‘‘bho, pasannomhi sāmaṇerassa, itarānipi aḍḍhateyyāni sakaṭasatāni ānetvā saghaṃssa dethā’’ti.
王闻此言，问：「沙玛内拉说何话？」王亲至，园丁言：「沙玛内拉食少，不多计。」王语：「请将所需食器充满予他。」大王王者皆心难测，欲多施齎予，谓对本师付丧僧侣如此施益。王思量：「此七年学徒，今刚吐奶气不除，手持食器于房中、家中充满而食。我等方能安住佛法。」于是命人：「来，将棕二三百车幢送来供养僧团。」
Soyeva pana rājā ekadivasaṃ tittiramaṃsaṃ khāditukāmo cintesi – ‘‘sace ahaṃ aṅgārapakkaṃ tittiramaṃsaṃ khāditukāmosmīti aññassa kathessāmi, samantā yojanaṭṭhāne tittirasamugghātaṃ karissantī’’ti uppannaṃ pipāsaṃ adhivāsento tīṇi saṃvaccharāni vītināmesi. Athassa kaṇṇesu pubbo saṇṭhāsi, so adhivāsetuṃ asakkonto ‘‘atthi nu kho, bho, amhākaṃ koci upaṭṭhākupāsako sīlarakkhako’’ti pucchi . Āma, deva, atthi, tisso nāma so akhaṇḍasīlaṃ rakkhatīti. Atha naṃ vīmaṃsitukāmo pakkosāpesi. So āgantvā rājānaṃ vanditvā aṭṭhāsi. Tato naṃ āha – ‘‘tvaṃ, tāta, tisso nāmā’’ti? ‘‘Āma devā’’ti. Tena hi gacchāti. Tasmiṃ gate ekaṃ kukkuṭaṃ āharāpetvā ekaṃ purisaṃ āṇāpesi, ‘‘gaccha tissaṃ vadāhi, imaṃ tīhi pākehi pacitvā amhākaṃ upaṭṭhāpehī’’ti. So gantvā tathā avoca. So āha – ‘‘sace, bho, ayaṃ matako assa, yathā jānāmi, tathā pacitvā upaṭṭhaheyyaṃ. Pāṇātipātaṃ panāhaṃ na karomī’’ti. So āgantvā rañño ārocesi.
然有一王一日思虑欲食烧炭烤制之肉，心念：『若我能食燃炭烤肉，便告他人，四方各地将同烤肉盛宴也。』彼时生起饥渴，度过三寒暑。后其耳闻先前之响，却不能忍受饥渴，便问曰：『在下，尊者，我等有无侍者、近事之人能护持戒行？』答曰：『有也，尊者，名曰提索，那者持守完整戒行。』王欲遣彼人来，遂派使者迎接。抵达后，向王跪拜而立。王闻曰：『尔，童子，名提索乎？』答曰：『是也，天子。』因而同行。途中携带一鸡与一男子，谓之曰：『往见提索，告之：此鸡已熟，予以三种火候烹饪，愿尔侍奉我等。』男子至王处，如法启言：『若此者为我，则如所知必当炊熟而侍奉。然我不行杀生之业。』遂返报王。
Rājā puna ‘‘ekavāraṃ gacchā’’ti pesesi. So gantvā, ‘‘bho, rājupaṭṭhānaṃ nāma bhāriyaṃ, mā evaṃ kari, punapi sīlaṃ sakkā samādātuṃ, paceta’’nti āha. Atha naṃ tisso avoca, ‘‘bho, ekasmiṃ nāma attabhāve dhuvaṃ ekaṃ maraṇaṃ, nāhaṃ pāṇātipātaṃ karissāmī’’ti. So punapi rañño ārocesi. Rājā tatiyampi pesetvā asampaṭicchantaṃ pakkosāpetvā attanā pucchi. Raññopi tatheva paṭivacanaṃ adāsi. Atha rājā purise āṇāpesi, ‘‘ayaṃ rañño āṇaṃ kopeti, gacchathetassa āghātanabhaṇḍikāyaṃ ṭhapetvā, sīsaṃ chindathā’’ti. Raho ca pana nesaṃ saññamadāsi – ‘‘imaṃ santajjayamānā netvā sīsamassa āghātanabhaṇḍikāyaṃ ṭhapetvā āgantvā mayhaṃ ārocethā’’ti.
王复遣使曰：『尔当再往一次。』彼去时，告曰：『尊者，王妃名曰布利娑，毋如前行，宁愿复修戒行，烹煮料理。』提索答曰：『尊者，在吾自身中必有一死，吾不行杀生。』复报王。王第三次遣使，彼无从拒绝，遂自问曰：『此事如何？』王亦如是答之。王遂遣人持兵器，命曰：『此王之使者激怒提索，当以兵刃斩首。』然侍者密语曰：『此事莫露，持兵器斩首之时，来我处告我。』
Te taṃ āghātanabhaṇḍikāyaṃ nipajjāpetvā tamassa kukkuṭaṃ hatthesu ṭhapayiṃsu. So taṃ hadaye ṭhapetvā ‘‘ahaṃ, tāta, mama jīvitaṃ tuyhaṃ demi, tava jīvitaṃ ahaṃ gaṇhāmi, tvaṃ nibbhayo gacchā’’ti vissajjesi. Kukkuṭo pakkhe papphoṭetvā ākāsena gantvā vaṭarukkhe nilīyi. Tassa kukkuṭassa abhayadinnaṭṭhānaṃ kukkuṭagiri nāma jātaṃ.
于是众人以兵器覆没之，将鸡置于其手中。彼则将之置于胸怀，言曰：『童子，吾以生命换尔生命，尔当无畏前行。』鸡展翅飞起，升于空中，隐于榕树中。由此鸡得无畏之处，遂名为鸡山。
Rājā taṃ pavattiṃ sutvā amaccaputtaṃ pakkosāpetvā sabbābharaṇehi alaṅkaritvā āha – ‘‘tāta, mayā tvaṃ etadatthameva vīmaṃsito, mayhaṃ tittiramaṃsaṃ khāditukāmassa tīṇi saṃvaccharāni atikkantāni, sakkhissasi me tikoṭiparisuddhaṃ katvā upaṭṭhāpetu’’nti. ‘‘Etaṃ nāma, deva, mayhaṃ kamma’’nti nikkhamitvā dvārantare ṭhito ekaṃ purisaṃ pātova tayo tittire gahetvā pavisantaṃ disvā, dve kahāpaṇe datvā tittire ādāya parisodhetvā, jīrakādīhi vāsetvā, aṅgāresu supakke pacitvā rañño upaṭṭhāpesi. Rājā mahātale sirīpallaṅke nisinnova ekaṃ gahetvā thokaṃ chinditvā mukhe pakkhipi, tāvadevassa sattarasaharaṇīsahassāni pharitvā aṭṭhāsi.
王闻此事，遣仆人携诸宝饰，谓曰：『童子，吾此事已审思，饥渴烧炭烤肉已逾三寒暑，愿尔能为我烹饪三千万净肉而供奉。』侍者答曰：『此即吾业。』遂出门，站门间见一人，取三鸡后入内，断两腿，予两钱币，喂鸡净鸡，施以陈料，于火上精烹，呈奉王。王端坐大床，取一块肉断入口中，顿朝撒达三万余遍，乃起立。
Tasmiṃ samaye bhikkhusaṅghaṃ saritvā, ‘‘mādiso nāma pathavissaro rājā tittiramaṃsaṃ khāditukāmo tīṇi saṃvaccharāni na labhi, apaccamāno bhikkhusaṅgho kuto labhissatī’’ti? Mukhe pakkhittakkhaṇḍaṃ bhūmiyaṃ chaḍḍesi. Amaccaputto jaṇṇukehi patitvā mukhena gaṇhi. Rājā ‘‘apehi, tāta, jānāmahaṃ tava niddosabhāvaṃ, iminā nāma kāraṇena mayā etaṃ chaḍḍita’’nti kathetvā, ‘‘sesakaṃ tatheva saṅgopetvā ṭhapehī’’ti āha.
时僧众集会，谓曰：『王名摩底素者，思食烧炭烤肉三寒暑不可得，如此渐行僧众端正，何所获得乎？』王则吐出口中之肉块。仆人跌坐地下用口叼取。王言曰：『童子，吾知汝无嗔恨之性，故弃之。』又曰：『余等应随汝护持以存。』
Punadivase rājakulūpako thero piṇḍāya pāvisi. Amaccaputto taṃ disvā pattaṃ gahetvā rājagehaṃ pavesesi. Aññataro vuḍḍhapabbajitopi therassa pacchāsamaṇo viya hutvā anubandhanto pāvisi. Thero ‘‘raññā pakkosāpitabhikkhu bhavissatī’’ti pamajji. Amaccaputtopi ‘‘therassa upaṭṭhāko bhavissatī’’ti pamādaṃ āpajji. Tesaṃ nisīdāpetvā yāguṃ adaṃsu. Yāguyā pītāya rājā tittire upanesi. Thero ekaṃ gaṇhi, itaropi ekaṃ gaṇhi. Rājā ‘‘anubhāgo atthi, anāpucchitvā khādituṃ na yutta’’nti mahātheraṃ āpucchi. Thero hatthaṃ pidahi, mahallakatthero sampaṭicchi. Rājā anattamano hutvā katabhattakiccaṃ theraṃ pattaṃ ādāya anugacchanto āha – ‘‘bhante, kulagehaṃ āgacchantehi uggahitavattaṃ bhikkhuṃ gahetvā āgantuṃ vaṭṭatī’’ti. Thero tasmiṃ khaṇe aññāsi ‘‘na esa raññā pakkosāpito’’ti.
次日，有王族少子比库入食。仆人见之，接执卷帛入王宫。其他一老比库亦似从后入，随从而来。长老谓曰：『其为王之使者比库。』仆人亦妄言：『其乃长老之侍者。』二人入坐，酬谢祭食。王携烧炭烤肉进食。长老执一块，众各执一块。王曰：『各有人分，未问便食不宜。』长老握手，少长比库相答。王不悦，携羯磨斋食，令随行者往家接比库。谓曰：『尊者，来贵族中时，当护持出家清净比库，而到此处。』长老当时知曰：『彼非王之使者也。』
Punadivase upaṭṭhākasāmaṇeraṃ gahetvā pāvisi. Rājā tadāpi yāguyā pītāya tittire upanāmesi. Thero ekaṃ aggahesi, sāmaṇero aṅguliṃ cāletvā majjhe chindāpetvā ekakoṭṭhāsameva aggahesi. Rājā taṃ koṭṭhāsaṃ mahātherassa upanāmesi. Mahāthero hatthaṃ pidahi, sāmaṇeropi pidahi. Rājā avidūre nisīditvā khaṇḍākhaṇḍaṃ chinditvā khādanto ‘‘uggahitavatte nissāya diyaḍḍhatittire khādituṃ labhimhā’’ti āha. Tassa maṃse khāditamatteva kaṇṇehi pubbo nikkhami. Tato mukhaṃ vikkhāletvā sāmaṇeraṃ upasaṅkamitvā, ‘‘pasannosmi, tāta, aṭṭha te dhuvabhattāni demī’’ti āha. Ahaṃ, mahārāja, upajjhāyassa dammīti. Aparāni aṭṭha demīti. Tāni amhākaṃ ācariyassa dammīti. Aparānipi aṭṭha demīti. Tāni samānupajjhāyānaṃ dammīti. Aparānipi aṭṭha demīti. Tāni bhikkhusaṅghassa dammīti. Aparānipi aṭṭha demīti. Sāmaṇero adhivāsesi. Evaṃ paṭiggahaṇamattaṃ jānanto anuppannañceva lābhaṃ uppādeti, uppannañca thāvaraṃ karoti. Idaṃ paṭiggahaṇapamāṇaṃ nāma. Tattha paribhogapamāṇaṃ paccavekkhaṇapayojanaṃ, ‘‘idamatthiyaṃ bhojanaṃ bhuñjāmī’’ti pana paccavekkhitaparibhogasseva payojanattā paribhogapamāṇaṃyeva nāma, taṃ idha adhippetaṃ. Teneva paṭisaṅkhā yonisotiādimāha, itarampi pana vaṭṭatiyeva.
又一日，主人携带侍者沙玛内拉入内。时王亦为饮酒戏乐之意前来。上座长老接纳一人，沙玛内拉伸指于中间割断，仅握于中指关节，如同牢笼一般而持。王将此牢笼送给上座长老。上座长老握住此手，沙玛内拉亦握之。王不远处坐下，将牢笼分成碎块食用，言道：“因适逢解缚之际，依凭这半牢笼得以食用。”其肉入喉耳中随即外出。然后启口笑颜，走近沙玛内拉说：“我很欢喜，孩子，我给你八份足量饭食。”我，尊王啊，是给导师的。以后又有八份，是给我们的导师。以后亦有八份，是给共同导师。以后亦有八份，是给比库僧团。又有八份。沙玛内拉居住于此。这样持受的量知晓后，即使未取得其他所得，也能随获取保持住。此即所谓持受份量。其中文中“消费份量”是为思考用途，譬如“我今日要食用此量饭食”时，该消费份量即为使用对象，在此便以此名之。由此而有恰当思量等法，虽其他部分亦行之如此。
Sīhaseyyanti ettha kāmabhogiseyyā, petaseyyā, sīhaseyyā, tathāgataseyyāti catasso seyyā. Tattha ‘‘yebhuyyena, bhikkhave, kāmabhogī vāmena passena sentī’’ti (a. ni. 4.246) ayaṃ kāmabhogiseyyā. Tesañhi yebhuyyena dakkhiṇapassena sayāno nāma natthi.
此中所称“狮卧”，即欲行卧（享乐卧），饿鬼卧，狮卧，及如来说卧，共四卧。其名欲行卧者，即经中言：“比库们，何者为欲行卧？视左而右侧卧者也。”此即欲行卧。其中特别而言，正视右侧而卧者谓之。
‘‘Yebhuyyena , bhikkhave, petā uttānā sentī’’ti (a. ni. 4.246) ayaṃ petaseyyā. Petā hi appamaṃsalohitattā aṭṭhisaṅghāṭajaṭitā ekena passena sayituṃ na sakkonti, uttānāva sayanti.
“比库们，何者为饿鬼卧？挺腹向上而卧者也。”饿鬼虽满身疮血结痂，无法以一面而卧，皆以背面侧躺卧。
‘‘Yebhuyyena, bhikkhave, sīho migarājā naṅguṭṭhaṃ antarasatthimhi anupakkhipitvā dakkhiṇena passena sayatī’’ti ayaṃ sīhaseyyā. Tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ, pacchimapāde ekasmiṃ ṭhāne ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati , divasampi sayitvā pabujjhamāno na utrasanto pabujjhati, sīsaṃ pana ukkhipitvā purimapādādīnaṃ ṭhitokāsaṃ sallakkheti. Sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, ‘‘nayidaṃ tuyhaṃ jātiyā sūrabhāvassa ca anurūpa’’nti anattamano hutvā tattheva sayati, na gocarāya pakkamati. Avijahitvā ṭhite pana ‘‘tuyhaṃ jātiyā ca sūrabhāvassa ca anurūpamida’’nti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.
“比库们，何者为狮卧？狮王不将足趾置于趾间，面向右侧而卧。”狮王嘶鸣时，两前足一前一后立于地上，足趾未翘起；跗关节置于趾间，前后足趾间的缝隙紧密相接，头置于两前足顶端，虽卧一昼夜即起行，未曾复卧。头高起，显出前足趾蹞间的空隙。如若有物扰动而起，则不悦之说：“此非你的本生及英勇相应。”即刻又卧，不为外物所扰。若未干扰，仍端坐言：“这是你的本生及英勇相应。”扬鬣起身，振狮毛，猛声狮吼，随后离开视线。
Catutthajjhānaseyyā pana tathāgataseyyāti vuccati. Tāsu idha sīhaseyyā āgatā. Ayañhi tejussadairiyāpathattā uttamaseyyā nāma.
第四禅卧即如来说卧。诸卧中含狮卧，称为最高之卧，其显威严威猛威神之处也。
Pāde pādanti dakkhiṇapāde vāmapādaṃ. Accādhāyāti atiādhāya, īsakaṃ atikkamma ṭhapetvā. Gopphakena hi gopphake, jāṇunā vā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjati, cittaṃ ekaggaṃ na hoti, seyyā aphāsukā hoti. Yathā pana na saṅghaṃṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsukā hoti. Tasmā evaṃ seyyaṃ kappeti.
“脚在脚上”，即右脚在左脚之上。所谓踏实，是指脚趾超越他处而遣置之意。两物相互碰触时，膝盖与膝盖相接处会生疼痛，心意不一，卧相不舒适；反之，若不相接，只是轻轻置放在上，疼痛不生，心意专注，卧相舒适。故应如此而卧。
Sato sampajānoti satiyā ceva sampajaññena ca samannāgato. Kathaṃ niddāyanto sato sampajāno hotīti? Satisampajaññassa appahānena. Ayañhi divasañceva sakalayāmañca āvaraṇīyehi dhammehi cittaṃ parisodhetvā paṭhamayāmāvasāne caṅkamā oruyha pāde dhovantopi mūlakammaṭṭhānaṃ avijahantova dhovati, taṃ avijahantova dvāraṃ vivarati, mañce nisīdati, avijahantova niddaṃ okkamati. Pabujjhanto pana mūlakammaṭṭhānaṃ gahetvāva pabujjhati. Evaṃ niddaṃ okkamantopi sato sampajāno hoti. Evaṃ pana ñāṇadhātukanti na rocayiṃsu.
『有念有醒知』者，即具足念正知。如何在睡眠时仍具念正知？乃念正知稍稍退失所致。譬如白日，心已清净，行步踏地洗脚，乃放下所执根本处业；放下如开门，入榻而坐，渐入睡眠。觉醒时则重新执根本处业而觉醒。虽入睡仍具念正知。然「智慧法」则不悦此说。
Vuttanayena panesa cittaṃ parisodhetvā paṭhamayāmāvasāne ‘‘upādinnakaṃ sarīraṃ niddāya samassāsessāmī’’ti caṅkamā oruyha mūlakammaṭṭhānaṃ avijahantova pāde dhovati, dvāraṃ vivarati, mañce pana nisīditvā mūlakammaṭṭhānaṃ pahāya, ‘‘khandhāva khandhesu, dhātuyova dhātūsu paṭihaññantī’’ti senāsanaṃ paccavekkhanto kamena niddaṃ okkamati, pabujjhanto pana mūlakammaṭṭhānaṃ gahetvāva pabujjhati. Evaṃ niddaṃ okkamantopi sato sampajāno nāma hotīti veditabbo.
由说，此人清净心已至初果终末：“由劳身体入睡主宰一切”时，行步下地洗脚，开门入座，放下根本处业；坐下时反观自身，不喜入睡，觉醒时重新执持根本处业而觉醒。如此入睡仍是名为具念正知，应当知之。
Iti imasmiṃ sutte tivaṅgikā pubbabhāgavipassanāva kathitā. Ettakeneva pana vosānaṃ anāpajjitvā tāneva indriyabalabojjhaṅgāni samodhānetvā vipassanaṃ vaḍḍhetvā bhikkhu arahattaṃ pāpuṇātīti. Evaṃ yāva arahattā desanā kathetabbā.
此经内已论三支观（初分内观）。但务必无杂乱，断除五根五力等障碍，增长观慧，方能成就长老果。于此应作如是宣说。
3. Kummopamasuttavaṇṇanā3.《龟喻经》注释
§240
240. Tatiye kummoti aṭṭhikummo. Kacchapoti tasseva vevacanaṃ. Anunadītīreti nadiyā anutīre. Gocarapasutoti ‘‘sace kiñci phalāphalaṃ labhissāmi, khādissāmī’’ti gocaratthāya pasuto ussukko tannibandho. Samodahitvāti samugge viya pakkhipitvā. Saṅkasāyatīti acchati. Samodahanti samodahanto ṭhapento. Idaṃ vuttaṃ hoti – yathā kummo aṅgāni sake kapāle samodahanto siṅgālassa otāraṃ na deti, na ca naṃ siṅgālo pasahati, evaṃ bhikkhu attano manovitakke sake ārammaṇakapāle samodahanto kilesamārassa otāraṃ na deti, na ca naṃ māro pasahati.
二百四十。第三中，儿童称为铁匠之婴童。龟者，为其命名。『Anunadītī』者，谓河流之下游也。『Gocarapasutoti』者，谓“若我将得任何果实果子，食之”为牧养之意。《Gocara》是牧场，《Pasuta》为急切牵引之意，犹言驰驭其缰绳，渴望所牧之物。『Samodahitvā』者，如同掷入火中般抛掷。『Saṅkasāyatīti acchati』者，谓他伤害也。『Samodahanti samodahanto ṭhapento』，意为掷入火者及为投掷者。此喻已说，如婴童手脚虽健，掷铁器不使狐获得其器，并非狐所能接触。佛比库亦如是，于自身意念手脚犹如利刃，紧紧束缚不放，故魔无法接近吾身与心。
Anissitoti taṇhādiṭṭhinissayehi anissito. Aññamaheṭhayānoti aññaṃ kañci puggalaṃ aviheṭhento. Parinibbutoti kilesaparinibbānena parinibbuto. Nūpavadeyya kañcīti aññaṃ kañci puggalaṃ sīlavipattiyā vā ācāravipattiyā vā attānaṃ ukkaṃsetukāmatāya vā paraṃ vambhetukāmatāya vā na upavadeyya, aññadatthu pañca dhamme ajjhattaṃ upaṭṭhapetvā, ‘‘kālena vakkhāmi, no akālena, bhūtena vakkhāmi , no abhūtena, saṇhena vakkhāmi, no pharusena, atthasaṃhitena vakkhāmi, no anatthasaṃhitena, mettacitto vakkhāmi, no dosantaro’’ti evaṃ ullumpanasabhāvasaṇṭhiteneva cittena viharati.
“Anissito”即在渴爱与见取等因缘上不起执着。“Aññamaheṭhayānoti”意为不加害他人。"Parinibbutoti"即烦恼已灭。言不可与他人相违，莫推诿，不应以修行退失、戒行退失、行为退失、意图推行坏事或欺骗他人为由侵害他人，且内持五妙法，即“适时言、不适时不言”、“既有不言、无妄言”、“语调和美”、“非无益语”及“慈心”，始终守护如是纯净心。
4. Paṭhamadārukkhandhopamasuttavaṇṇanā4.《第一木块喻经》注释
§241
241. Catutthe addasāti gaṅgātīre paññattavarabuddhāsane nisinno addasa. Vuyhamānanti caturassaṃ tacchetvā pabbatantare ṭhapitaṃ vātātapena suparisukkhaṃ pāvussake meghe vassante udakena uplavitvā anupubbena gaṅgāya nadiyā sote patitaṃ tena sotena vuyhamānaṃ. Bhikkhū āmantesīti ‘‘iminā dārukkhandhena sadisaṃ katvā mama sāsane saddhāpabbajitaṃ kulaputtaṃ dassessāmī’’ti dhammaṃ desetukāmatāya āmantesi. Amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānanti idaṃ pana aṭṭhadosavimuttattā sotapaṭipannassa dārukkhandhassa apare samuddapattiyā antarāyakare aṭṭha dose dassetuṃ ārabhi.
二四一。第四句谓“行者坐于江河岸，承禅定觉慧，静坐山中清凉处，雨季绕境，波浪漂转河流，逐波而动。”比库们称：“此人造立桥梁，欲显示于法中有信解及出家处子。”所谓大木桥梁，乃涅槃解脱法里，修行者位次之表，其他同修以此情况为妨碍，便起八种过患来显示。
Tatrassa evaṃ aṭṭhadosavimuttatā veditabbā – eko hi gaṅgāya nadiyā avidūre pabbatatale jāto nānāvallīhi paliveṭhito paṇḍupalāsataṃ āpajjitvā upacikādīhi khajjamāno tasmiṃyeva ṭhāne apaṇṇattikabhāvaṃ gacchati, ayaṃ dārukkhandho gaṅgaṃ otaritvā vaṅkaṭṭhānesu vilāsamāno sāgaraṃ patvā maṇivaṇṇe ūmipiṭṭhe sobhituṃ na labhati.
应当认识到那里有如此十种的解脱——有一条河流，名为恒河，生于近处山脚，缠绕着各种藤蔓，长满枯骨灰骨。经年累月被蚂蚁等啃噬腐蚀，在此处失去了坚固的性质。此段木块横亘于恒河，流经曲折之处，摇曳浮动，流入大海，虽载着宝石般色彩，却不能在海岸岩石上稳固光亮。
Aparo gaṅgātīre bahimūlo antosākho hutvā jāto, ayaṃ kiñcāpi kālena kālaṃ olambinīhi sākhāhi udakaṃ phusati, bahimūlattā pana gaṅgaṃ otaritvā vaṅkaṭṭhānesu vilāsamāno sāgaraṃ patvā maṇivaṇṇe ūmipiṭṭhe sobhituṃ na labhati.
又有一段树枝生于恒河岸边，为外枝和内枝。此枝随着时节变化，枝叶舒展触水，但作为外枝，依然横卧河流，流经曲折地段，随风飘荡，入海后仍不能在岩石上呈现宝石般闪耀。
Aparo majjhe gaṅgāya jāto, daḷhamūlena pana suppatiṭṭhito, bahi cassa gatā vaṅkasākhā nānāvallīhi ābaddhā, ayampi daḷhamūlattā bahiddhā vallīhi ābaddhattā ca gaṅgaṃ otaritvā…pe… sobhituṃ na labhati.
又有一支树干直接生于恒河中部，根基坚固牢靠。其外枝曾伸展过去，缠绕着各色藤蔓。此坚固树干作为主根，向外缠绕着藤蔓，横卧河中流，流入大海后依旧不能在岩石岸边光彩照人。
Aparo patitaṭṭhāneyeva vālikāya otthaṭo pūtibhāvaṃ āpajjati, ayampi gaṅgaṃ otaritvā…pe… na labhati.
又有一条树藤本身生于流水中间的低洼处，因发酵腐烂而腐坏。该藤蔓同样横跨恒河，流入大海后也无法在岩石岸上发出宝石般的光辉。
Aparo dvinnaṃ pāsāṇānaṃ antare jātattā, sunikhāto viya niccalo ṭhito, āgatāgataṃ udakaṃ dvidhā phāleti, ayaṃ pāsāṇantare suṭṭhu patiṭṭhitattā gaṅgaṃ otaritvā…pe… na labhati.
又有一块诞生于两块巨石之间，坚硬如烧结石，稳然不动，水流左右倾泻分开。此坚固岩石适当地置于恒河中，横跨河流后，进入大海亦无法在岩石海岸上展现宝石光彩。
Aparo abbhokāsaṭṭhāne nabhaṃ pūretvā vallīhi ābaddho ṭhito. Ekaṃ dve saṃvacchare atikkamitvā āgate mahoghe sakiṃ vā dvikkhattuṃ vā temeti, ayampi nabhaṃ pūretvā ṭhitatāya ceva ekassa vā dvinnaṃ vā saṃvaccharānaṃ accayena sakiṃ vā dvikkhattuṃ vā temanatāya ca gaṅgaṃ otaritvā…pe… na labhati.
还有一条枝蔓悬挂于空中，满布天际。它依附藤蔓，稳固悬立，经过一两年生长，聚集了巨大波浪，可能持续三十六年左右。此枝蔓悬空存在，经过多年岁月，坚固地横跨河流，进入大海依然无法在海石岸上呈现璀璨光华。
Aparopi majjhe gaṅgāya dīpake jāto mudukkhandhasākho oghe āgate anusotaṃ nipajjitvā, udake gate sīsaṃ ukkhipitvā, naccanto viya tiṭṭhati. Yassatthāya sāgaro gaṅgaṃ evaṃ viya vadati, ‘‘bhoti gaṅge tvaṃ mayhaṃ candanasārasalaḷasārādīni nānādārūni āharasi, dārukkhandhaṃ pana nāharasī’’ti. Sulabho esa, deva, punavāre jānissāmīti. Punavāre tambavaṇṇena udakena āliṅgamānā viya āgacchati. Sopi tatheva anusotaṃ nipajjitvā, udake gate sīsaṃ ukkhipitvā, naccanto viya tiṭṭhati. Ayaṃ attano mudutāya gaṅgaṃ otaritvā…pe… na labhati.
另一条从恒河当中诞生的灯影树枝，像淹没入水波中后顺流浮下，头部浮出水面，似在跳舞般停立。该海洋对此恒河如此说：『你在恒河里采集各种沉香、檀香、莲花之类的香料，却没有采集灯影树枝。』这确实是不易之事啊，天人。再次出现时，它像被混浊水环绕着抱着枝条而来，也同样顺流而下浮动，头顶露出水面，像跳舞那样停立。由于自身的轻柔质地，恒河不能采得这灯影树枝……因此不可得。
Aparo gaṅgāya nadiyā tiriyaṃ patito vālikāya ottharito antarasetu viya bahūnaṃ paccayo jāto, ubhosu tīresu veḷunaḷakarañjakakudhādayo uplavitvā tattheva lagganti. Tathā nānāvidhā gacchā vuyhamānā bhinnamusalabhinnasuppaahikukkurahatthiassādikuṇapānipi tattheva lagganti. Mahāgaṅgāpi naṃ āsajja bhijjitvā dvidhā gacchati, macchakacchapakumbhīlamakarādayopi tattheva vāsaṃ kappenti. Ayampi tiriyaṃ patitvā mahājanassa paccayattakatabhāvena gaṅgaṃ otaritvā vaṅkaṭṭhānesu vilāsamāno sāgaraṃ patvā maṇivaṇṇe ūmipiṭṭhe sobhituṃ na labhati.
另一条河流从恒河旁边流过，如同离岸边的沙洲上的狭长桥梁般，因众多条件产生，水草、芦苇、草丛等漂浮其上并停留。一切众生群聚行走，虽形态各异但不分彼此，像各种鸟兽大象狮子一样停息在这里。即使大恒河不触碰它，也将其一分为二穿流其间，鱼类、龟类、蛤蜊、鳄鱼等亦在其中栖息。这条河流从岸边流过，人众所因缘使恒河被跨越，曲折处即使波涛跌落海洋，也无法令海水晶莹亮丽，海岸上的宝石美玉因此失色。
Iti bhagavā imehi aṭṭhahi dosehi vimuttattā sotapaṭipannassa dārukkhandhassa apare samuddapattiyā antarāyakare aṭṭha dose dassetuṃ amuṃmahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānantiādimāha. Tattha na thale ussīdissatīti thalaṃ nābhiruhissati. Na manussaggāho gahessatīti ‘‘mahā vatāyaṃ dārukkhandho’’ti disvā, uḷumpena taramānā gantvā, gopānasīādīnaṃ atthāya manussā na gaṇhissanti. Na amanussaggāho gahessatīti ‘‘mahaggho ayaṃ candanasāro, vimānadvāre naṃ ṭhapessāmā’’ti maññamānā na amanussā gaṇhissanti.
于是世尊说，对于这八种障碍，解脱于情欲流转、正修聆听法门的弟子，当观察果敢之灯影树枝中其他障碍于发生于海洋之间之状。那里此树枝不会在陆地上蔓延生长，且不会攀附着地面。人类不会承接它，因为见其广大且粗糙，踏上去如走泥泞，且为世人所不喜。也不会被非人所承接，因为认为这是沉香脂，不会让其门庭放置。
Evameva khoti ettha saddhiṃ bāhirehi aṭṭhahi dosehi evaṃ opammasaṃsandanaṃ veditabbaṃ – gaṅgāya avidūre pabbatatale jāto tattheva upacikādīhi khajjamāno apaṇṇattikabhāvaṃ gatadārukkhandho viya hi ‘‘natthi dinna’’ntiādikāya micchādiṭṭhiyā samannāgato puggalo veditabbo. Ayañhi sāsanassa dūrībhūtattā ariyamaggaṃ oruyha samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
由是观之，在此际于外界的八种障碍应当如此理解对比：恒河河岸不远的山下树枝，常受戳破般斑驳损伤，形态不清多变。此枝如不实之见伪装藏身，属持误见之人。此时若远离这种教法，断绝正道，自身坐于正定禅顶，虽至涅槃之海，也不能及其波岸。
Gaṅgātīre bahimūlo antosākho hutvā jāto viya acchinnagihibandhano samaṇakuṭimbikapuggalo daṭṭhabbo. Ayañhi ‘‘cittaṃ nāmetaṃ anibaddhaṃ, ‘samaṇomhī’ti vadantova gihī hoti, ‘gihīmhī’ti vadantova samaṇo hoti. Ko jānissati, kiṃ bhavissatī’’ti? Mahallakakāle pabbajantopi gihibandhanaṃ na vissajjeti. Mahallakapabbajitānañca sampatti nāma natthi. Tassa sace cīvaraṃ pāpuṇāti, antacchinnakaṃ vā jiṇṇadubbaṇṇaṃ vā pāpuṇāti. Senāsanampi vihārapaccante paṇṇasālā vā maṇḍapo vā pāpuṇāti. Piṇḍāya carantenāpi puttanattakānaṃ dārakānaṃ pacchato caritabbaṃ hoti, pariyante nisīditabbaṃ hoti. Tena so dukkhī dummano assūni muñcanto, ‘‘atthi me kulasantakaṃ dhanaṃ, kappati nu kho taṃ khādantena jīvitu’’nti cintetvā ekaṃ vinayadharaṃ pucchati – ‘‘kiṃ, bhante ācariya, attano santakaṃ vicāretvā khādituṃ kappati, no kappatī’’ti? ‘‘Natthettha doso, kappateta’’nti. So attano bhajamānake katipaye dubbace durācāre bhikkhū gahetvā, sāyanhasamaye antogāmaṃ gantvā, gāmamajjhe ṭhito gāmike pakkosāpetvā, ‘‘amhākaṃ payogato uṭṭhitaṃ āyaṃ kassa dethā’’ti āha. Bhante, tumhe pabbajitā, mayaṃ kassa dassāmāti? Kiṃ pabbajitānaṃ attano santakaṃ na vaṭṭatīti? Kuddāla-piṭakaṃ gahetvā, khettamariyādabandhanādīni karonto nānāppakāraṃ pubbaṇṇāparaṇṇañceva phalāphale ca saṅgaṇhitvā, hemantagimhavassānesu yaṃ yaṃ icchati, taṃ taṃ pacāpetvā khādanto samaṇakuṭumbiko hutvā jīvati. Kevalamassa pañcacūḷakena dārakena saddhiṃ pādaparicārikāva ekā natthi. Ayaṃ puggalo kiñcāpi olambinīhi sākhāhi udakaṃ phusamāno antosākho rukkho viya cetiyaṅgaṇabodhiyaṅgaṇādīsu bhikkhūnaṃ kāyasāmaggiṃ deti, gihibandhanassa pana acchinnatāya bahimūlattā ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
在恒河河岸边孕育生长，如同断绝家庭纽带的沙弥家族人。此人心不稳定，俗家之人称其『不属心』，比库则称其『俗人』。谁能知晓其后果？即使幼年受戒，也不离家庭束缚，禅修功绩无成。若得袈裟，却是残破陈旧。寺院村舍旁仅得贫舍、无常住所。乞食时需在儿童背后行走，饭后须在后方坐卧。因心悲愤，吐泪断食，问法师：“师父，依我出家人身份，我该不该细细思量财产后再食用？”法师答：“此无过，汝可食。”于是他邀集少数恶劣寓言者，暮时潜入村中，对村民说：“我等有法，汝等来观之。”他不否认出家身份，也不斥逐自己家产。携带犁耙、农具，播撒五谷果实，依季节生长，修持如沙弥宿命家族。无一出家人看护足部。此人涉足弟子团体，被视若树枝蔓延般，依附水波，常供比库披身。虽不脱俗家束缚，身虽生出根基，终不能入圣道正定，坐于涅槃之海。
Gaṅgāya majjhe jāto bahiddhā vallīhi ābaddhavaṅkasākhā viya saṅghasantakaṃ nissāya jīvamāno bhinnājīvapuggalo daṭṭhabbo. Ekacco gihibandhanaṃ pahāya pabbajantopi sāruppaṭṭhāne pabbajjaṃ na labhati. Pabbajjā hi nāmesā paṭisandhiggahaṇasadisā. Yathā manussā yattha paṭisandhiṃ gaṇhanti, tesaṃyeva kulānaṃ ācāraṃ sikkhanti, evaṃ bhikkhūpi yesaṃ santike pabbajanti, tesaṃyeva ācāraṃ gaṇhanti. Tasmā ekacco asāruppaṭṭhāne pabbajitvā ovādānusāsanīuddesaparipucchādīhi paribāhiro hutvā pātova muṇḍaghaṭaṃ gahetvā udakatitthaṃ gacchati, ācariyupajjhāyānaṃ bhattatthāya khandhe pattaṃ katvā bhattasālaṃ gacchati, dubbacasāmaṇerehi saddhiṃ nānākīḷaṃ kīḷati, ārāmikadārakehi saṃsaṭṭho viharati.
恒河中间生出绕枝如卷曲枝条，立于僧团边缘的散乱众生。部分舍弃俗家束缚而出家，但未获得相应住所。出家即是再生，依所往处与俗人家族习受教化。凡人依其归宿受家教，比库亦然。由是，部分人出家却缺住所，依外教习受，忽略规劝问责，潜入水岸洗头，绕水岸行走，为师偿还食债，随恶行沙弥嘻戏，与寺院儿童群处。
So daharabhikkhukāle attano anurūpehi daharabhikkhūhi ceva ārāmikehi ca saddhiṃ saṅghabhogaṃ gantvā, ‘‘ayaṃ khīṇāsavehi asukarañño santikā paṭiggahitasaṅghabhogo, tumhe saṅghassa idañcidañca na detha, na hi tumhākaṃ pavattiṃ sutvā rājā vā rājamahāmattā vā attamanā bhavissanti, etha dāni idañcidañca karothā’’ti kuddāla-piṭakāni gāhāpetvā heṭṭhā taḷākamātikāsu kattabbakiccāni kārāpetvā bahuṃ pubbaṇṇāparaṇṇaṃ vihāraṃ pavesetvā ārāmikehi attano upakārabhāvaṃ saṅghassa ārocāpeti. Saṅgho ‘‘ayaṃ daharo bahūpakāro, imassa sataṃ vā dvisataṃ vā dethā’’ti dāpeti. Iti so ito cito ca saṅghasantakeneva vaḍḍhanto bahiddhā ekavīsatividhāhi anesanāhi baddho ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
在成为幼年比库期间，与年幼比库及在梵院内的修行者同住，一同前往僧团供养处时，他说：“此僧众所依止的染尽解脱者聚集的僧团供养乃极难得，汝等勿对僧团施与此物。盖闻尔等若施与，君王或公卿等必将轻视尔等。于此刻，此物莫再施予。”他携带着戒律经典，整理于底层讲义板，承担应做的任务，来回奔走，进入过去今未来皆洁净的寺院，向弟子们宣说他对僧团的护持恩德。僧众于是说：“此少年大有助益，应当给予百份或二百份。”于是赐予该物。如此，他由此往彼，迅疾有如僧团灭除者而增长，身受二十一种外用缚绳制约，进入圣道，定聚状态安坐，无法抵达涅槃的彼岸。
Patitaṭṭhāneyeva vālikāya ottharitvā pūtibhāvaṃ āpāditarukkho viya ālasiyamahagghaso veditabbo. Evarūpañhi puggalaṃ āmisacakkhuṃ paccayalolaṃ vissaṭṭhaācariyupajjhāyavattaṃ uddesaparipucchāyonisomanasikāravajjitaṃ sandhāya pañca nīvaraṇāni atthato evaṃ vadanti – ‘‘bho, kassa santikaṃ gacchāmā’’ti? Atha thinamiddhaṃ uṭṭhāya evamāha – ‘‘kiṃ na passatha? Eso asukavihāravāsī kusītapuggalo asukaṃ nāma gāmaṃ gantvā yāgumatthake yāguṃ, pūvamatthake pūvaṃ, bhattamatthake bhattaṃ ajjhoharitvā vihāraṃ āgamma vissaṭṭhasabbavatto uddesādivirahito mañcaṃ upagacchanto mayhaṃ okāsaṃ karotī’’ti.
倒卧之处如篱笆般竖起，枝叶茂密而又腐败，惰怠之大患应当警觉。遇此类人，以五根之执为条件，目眼微淡，缺乏正师之教诲，因不问成果由来而忽略正念修行，故有五种碍烦，实相如是：他们说：“看啊，谁将至此？” 接着懒惰迷糊者起身说：“何不见？彼疾病之修行者为苦恼者，虽往乡间祭祀而堂供香火，先堂后堂，吃尽供食，来坐卧寮，由我处获得停留之所。”
Tato kāmacchandanīvaraṇaṃ uṭṭhāyāha – ‘‘bho, tava okāse kate mayhaṃ katova hoti, idāneva so niddāyitvā kilesānurañjitova pabujjhitvā kāmavitakkaṃ vitakkessatī’’ti. Tato byāpādanīvaraṇaṃ uṭṭhāyāha – ‘‘tumhākaṃ okāse kate mayhaṃ katova hoti. Idāneva niddāyitvā vuṭṭhito ‘vattapaṭivattaṃ karohī’ti vuccamāno, ‘bho, ime attano kammaṃ akatvā amhesu byāvaṭā’ti nānappakāraṃ pharusavacanaṃ vadanto akkhīni nīharitvā vicarissatī’’ti. Tato uddhaccanīvaraṇaṃ uṭṭhāyāha – ‘‘tumhākaṃ okāse kate mayhaṃ katova hoti, kusīto nāma vātāhato aggikkhandho viya uddhato hotī’’ti. Atha kukuccanīvaraṇaṃ uṭṭhāyāha – ‘‘tumhākaṃ okāse kate mayhaṃ katova hoti, kusīto nāma kukkuccapakatova hoti, akappiye kappiyasaññaṃ kappiye ca akappiyasaññaṃ uppādetī’’ti. Atha vicikicchānīvaraṇaṃ uṭṭhāyāha – ‘‘tumhākaṃ okāse kate mayhaṃ katova hoti. Evarūpo hi aṭṭhasu ṭhānesu mahāvicikicchaṃ uppādesī’’ti. Evaṃ ālasiyamahagghasaṃ pañca nīvaraṇāni caṇḍasunakhādayo viya siṅgacchinnaṃ jaraggavaṃ ajjhottharitvā gaṇhanti. Sopi ariyamaggasotaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
于此，欲烦恼诸盖起坐说道：“呵，汝处之所，我作何事？如今方入眠，痴染污染，必行欲意思维。”继而嗔恨之盖起坐说道：“汝所处之所，我作何事？如今入眠而起，称‘行还行’，并称‘呵，尔等业未作，诽谤我辈’，以各种恶语伤眼观视。”随后掉举盖起坐曰：“汝所处之所，我作何事？此懒者如风吹焰山，异常躁动。”再后忧悔盖起坐曰：“汝处之所，我作何为？彼懒者忧虑缠绕，生起何恶何善之分执愚见。”又疑盖起坐曰：“汝处之所，我作何事？此等于八处生大怀疑。”如此懒惰大患与五盖，如猛兽之齿肢、截断手足，唤醒病老，生理颓败，将其重担承担。那人亦无法踏入圣道，入定安住，不能得涅槃的彼岸。
Dvinnaṃ pāsāṇānaṃ antare nikhātamūlākārena ṭhitarukkho viya diṭṭhiṃ uppādetvā ṭhito diṭṭhigatiko veditabbo. So hi ‘‘arūpabhave rūpaṃ atthi, asaññībhave cittaṃ pavattati, bahucittakkhaṇiko lokuttaramaggo, anusayo cittavippayutto, te ca sattā sandhāvanti saṃsarantī’’ti vadanto ariṭṭho viya kaṇṭakasāmaṇero viya ca vicarati. Pisuṇavāco pana hoti, upajjhāyādayo saddhivihārikādīhi bhindanto vicarati. Sopi ariyamaggasotaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
两块巨石间，树根深陷土内，如树屹立，生成见处，生起见解。此见解为：无色界中有色，非感知界中心识运转，瞬时识流，通达世间之道，已断贪痴习气，此等众生游走流转于三界，谓此为信错误者之行。如惡刺刺痛，似沙弥之行为。两舌之语现，师长等破坏师徒之间信任同游往来。此人亦难入圣道，入定安坐，不能得涅槃的彼岸。
Abbhokāse nabhaṃ pūretvā vallīhi ābaddho ṭhito ekaṃ dve saṃvacchare atikkamitvā āgate mahoghe sakiṃ vā dvikkhattuṃ vā temanarukkho viya mahallakakāle pabbajitvā paccante vasamāno dullabhasaṅghadassano ceva dullabhadhammassavano ca puggalo veditabbo. Ekacco hi vuḍḍhakāle pabbajito katipāhena upasampadaṃ labhitvā pañcavassakāle pātimokkhaṃ paguṇaṃ katvā dasavassakāle vinayadharattherassa santike vinayakathākāle maricaṃ vā harītakakhaṇḍaṃ vā mukhe ṭhapetvā bījanena mukhaṃ pidhāya niddāyanto nisīditvā lesakappena katavinayo nāma hutvā pattacīvaraṃ ādāya paccantaṃ gacchati. Tatra naṃ manussā sakkaritvā bhikkhudassanassa dullabhatāya ‘‘idheva, bhante, vasathā’’ti vihāraṃ kāretvā pupphūpagaphalūpagarukkhe ropetvā tattha vāsenti.
天际涌满云雾，藤蔓缠绕，咫尺踏过去一两年，涨大洪水，水势如两三天之际为水底树。有此人，少年出家，暮宿荒野，难得见僧，难得遇法者。亦有人长老时期出家，数月后受具足戒，五年后完成戒律功课，十年后在长老面前持戒，讲律时将胡椒或青叶塞入口中，闭口打盹坐着，以少量尘土奉行戒律，着袈裟，退隐深处。人们难以发现其真实身份，认为：“此处，尊者，作长期住处。”于寺院种植花卉果树，住于其间。
Atha mahāvihārasadisavihārā bahussutā bhikkhū, ‘‘janapade cīvararajanādīni katvā āgamissāmā’’ti tattha gacchanti. So te disvā, haṭṭhatuṭṭho vattapaṭivattaṃ katvā, punadivase ādāya bhikkhācāragāmaṃ pavisitvā, ‘‘asuko thero suttantiko, asuko abhidhammiko, asuko vinayadharo, asuko tepiṭako, evarūpe there kadā labhissatha, dhammasavanaṃ kārethā’’ti vadati. Upāsakā ‘‘dhammassavanaṃ kāressāmā’’ti vihāramaggaṃ sodhetvā, sappitelādīni ādāya, mahātheraṃ upasaṅkamitvā, ‘‘bhante, dhammassavanaṃ kāressāma, dhammakathikānaṃ vicārethā’’ti vatvā punadivase āgantvā dhammaṃ suṇanti.
继而诸多大寺之知名寺院弟子多闻比库说：“于国邑割布碎衣，下供乞衣，引领前去。”遂前往。彼见之，心生不悦，往复申诉。翌日携乞衣入至比库住宿地，说：“此位长老苦行，解说经文，持守律法，通晓三藏。诸位此等长老何时得遇，可来听法？”信徒答曰：“我等欲闻法。”随即严明路线，携皮囊等物，前往大长老处，向其请法，听闻教法。
Nevāsikatthero āgantukānaṃ pattacīvarāni paṭisāmento antogabbheyeva divasabhāgaṃ vītināmeti. Divākathiko uṭṭhito sarabhāṇako ghaṭena udakaṃ vamento viya sarabhāṇaṃ bhaṇitvā uṭṭhito, tampi so na jānāti. Rattikathiko sāgaraṃ khobhento viya rattiṃ kathetvā uṭṭhito, tampi so na jānāti. Paccūsakathiko kathetvā uṭṭhāsi, tampi so na jānāti. Pātova pana uṭṭhāya mukhaṃ dhovitvā, therānaṃ pattacīvarāni upanāmetvā, bhikkhācāraṃ upagacchanto mahātheraṃ āha – ‘‘bhante, divākathiko kataraṃ jātakaṃ nāma kathesi, sarabhāṇako kataraṃ suttaṃ nāma bhaṇi, rattikathiko kataraṃ dhammakathaṃ nāma kathesi, paccūsakathiko kataraṃ jātakaṃ nāma kathesi, khandhā nāma kati, dhātuyo nāma kati, āyatanā nāma katī’’ti. Evarūpo ekaṃ dve saṃvaccharāni atikkamitvā bhikkhudassanañceva dhammassavanañca labhantopi oghe āgate udakena sakiṃ vā dvikkhattuṃ vā temitarukkhasadiso hoti. So evaṃ saṅghadassanato ca dhammassavanato ca paṭikkamma dūre vasanto ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
内悉长老收受来访比库的袈裟，每日如腹中胎儿般小心谨慎地保持清洁。白天讲经者，起身时如同用罐盛水浇洒以表净洁，不了解此义。夜间说法者，起身时如同搅动海水般宣说夜语，亦不明白。清晨开示者起立讲说，亦不懂其义。起身冲洗面部，替长老们整理袈裟，前往僧法中行禅，向大长老称曰：“尊者，白天讲经者说的是什么本生故事？白天讲经者讲的是哪部经？夜间说法者说的是何法义？清晨开示者讲的是什么本生故事？‘蕴’有多少？‘界’有多少？‘处’有多少？”如此数年，即使获得比库的法眼与法耳，也像大水袭来，有如树木被水冲倒折断一样。该比库因此远离僧众示现及听法，断绝接触，虽然入于圣道而坐于禅定顶峰，却难以达到涅槃的大海境界。
Majjhe gaṅgāya dīpake jāto mudurukkho viya madhurassarabhāṇakapuggalo veditabbo. So hi abhiññātāni abhiññātāni vessantarādīni jātakāni uggaṇhitvā, dullabhabhikkhudassanaṃ paccantaṃ gantvā, tattha dhammakathāya pasāditahadayena janena upaṭṭhiyamāno attānaṃ uddissa kate sampannapupphaphalarukkhe nandanavanābhirāme vihāre vasati. Athassa bhārahārabhikkhū taṃ pavattiṃ sutvā, ‘‘asuko kira evaṃ upaṭṭhākesu paṭibaddhacitto viharati. Paṇḍito bhikkhu paṭibalo buddhavacanaṃ vā uggaṇhituṃ, kammaṭṭhānaṃ vā manasikātuṃ, ānetvā tena saddhiṃ asukattherassa santike dhammaṃ uggaṇhissāma, asukattherassa santike kammaṭṭhāna’’nti tattha gacchanti.
河流中间诞生的一盏明灯，犹如甘甜树木般的甘甜讲法者应当识别。他精通多种三昧及本生故事，曾攀登诸天等地，因罕见比库的法眼，喜爱往返其后，依教法讲说感化大众，安居在配以花果树木和幽静花园的乐境中。后来背负众多负担的比库们听闻此事，说：“俊杰长老心思专注于侍者们。智者比库若不善于领会佛语，或注意其修行根本，我们将带着彼此，与俊杰长老共修佛法修行。”于是结伴同行。
So tesaṃ vattaṃ katvā sāyanhasamayaṃ vihāracārikaṃ nikkhantehi tehi ‘‘imaṃ, āvuso, cetiyaṃ tayā kārita’’nti puṭṭho, ‘‘āma, bhante’’ti vadati. ‘‘Ayaṃ bodhi, ayaṃ maṇḍapo, idaṃ uposathāgāraṃ, esā aggisālā, ayaṃ caṅkamo tayā kārito. Ime rukkhe ropāpetvā tayā nandanavanābhirāmo vihāro kārito’’ti. ‘‘Āma, bhante’’ti, vadati.
他对众人说法结束后，傍晚与散步的弟子们外出时被问：“这座舍利塔是谁造的？”他答：“是的，尊者。这是成道亭阁，是守斋斋堂，此乃火舍，此路亦是你所造。你又种树成佛教园林幽境清凉之所。”对答皆称是。
So sāyaṃ therupaṭṭhānaṃ gantvā vanditvā pucchati – ‘‘kasmā, bhante, āgatatthā’’ti? ‘‘Āvuso, taṃ ādāya gantvā, asukattherassa santike dhammaṃ uggaṇhitvā, asukattherassa santike kammaṭṭhānaṃ, asukasmiṃ nāma araññe samaggā samaṇadhammaṃ karissāmāti iminā kāraṇena āgatamhā’’ti. Sādhu, bhante, tumhe nāma mayhaṃ atthāya āgatā, ahampi ciranivāsena idha ukkaṇṭhito gacchāmi, pattacīvaraṃ gaṇhāmi, bhanteti. Āvuso, sāmaṇeradaharā maggakilantā, ajja vasitvā sve pacchābhattaṃ gamissāmāti. Sādhu, bhanteti punadivase tehi saddhiṃ piṇḍāya pavisati. Gāmavāsino ‘‘amhākaṃ ayyo bahū āgantuke bhikkhū gahetvā āgato’’ti āsanāni paññāpetvā yāguṃ pāyetvā sukhanisinnakathaṃ sutvā bhattaṃ adaṃsu. Therā ‘‘tvaṃ, āvuso, anumodanaṃ katvā nikkhama, mayaṃ udakaphāsukaṭṭhāne bhattakiccaṃ karissāmā’’ti nikkhantā.
傍晚长老们聚集，他顶礼问讯说：“尊者，为何前来？”答曰：“吾等奉你之意，随俊杰长老领悟法教，修行根本，于俊杰长老处共修沙门法。由此因缘而来。”众称善哉，言：“尊者，你们为我来，我因久居于此心怀憧憬，携袈裟前往。”说：“年幼沙门最初乏道，今日来此，明日携食退去。”次日复来，与他们共进供养。村民们说：“我们有多位来访比库。”设宴祝祷，欢坐听闻佛法而食。长老说：“朋友，你准备好吧，我们到水边竹林作饭。”遂起身离开。
Gāmavāsino anumodanaṃ sutvā pucchiṃsu, ‘‘kuto, bhante, therā āgatā’’ti? Ete amhākaṃ ācariyupajjhāyā samānupajjhāyā sandiṭṭhā sambhattāti. Kasmā āgatāti? Maṃ gahetvā gantukāmatāyāti. Tumhe pana gantukāmāti? Āmāvusoti. Kiṃ vadetha, bhante, amhehi kassa uposathāgāraṃ kāritaṃ, kassa bhojanasālā, kassa aggisālādayo kāritā, mayaṃ maṅgalāmaṅgalesu kassa santikaṃ gamissāmāti? Mahāupāsikāyopi tattheva nisīditvā assūni pavattayiṃsu. Daharo ‘‘tumhesu evaṃ dukkhitesu ahaṃ gantvā kiṃ karissāmi? There uyyojessāmī’’ti vihāraṃ gato.
村民们听闻欢迎语，问道：“尊者，长老从何而来？”答：“他们乃我们教师和僧侣的同门，亲眼所见，亲耳所闻。为何之后来？为带我去。”又问：“你们为何来？”答：“朋友。”又问：“尊者，请告诉我们是谁造了守斋堂，谁建了食堂，谁建立了火舍，我们当何处往走求吉祥平安？”众大居士同席而坐，哭诉心声。少年说：“我们如此苦恼，我若前往，可带和尚同行吗？”遂去寺院。
Therāpi katabhattakiccā pattacīvarāni gahetvā nisinnā taṃ disvāva, ‘‘kiṃ, āvuso, cirāyasi, divā hoti, gacchāmā’’ti āhaṃsu. Āma, bhante, tumhe sukhitā, asukagehassa iṭṭhakāmūlaṃ ṭhitasaṇṭhāneneva ṭhitaṃ, asukagehādīnaṃ cittakammamūlādīni atthi, gatassāpi me cittavikkhepo bhavissati, tumhe purato gantvā asukavihāre cīvaradhovanarajanādīni karotha, ahaṃ tattha sampāpuṇissāmīti. Te tassa osakkitukāmataṃ ñatvā tvaṃ pacchā āgaccheyyāsīti pakkamiṃsu.
长老们备办饭食及袈裟，见此情形，说：“朋友，你久坐烦闷，白天气候炎热，我们同行吧。”答：“是的，尊者，你们安乐，且如怨家所助根蒂，如欲处之。怨家等根蒂具足，我心必有动乱。你们先行，我往怨家住处洗净袈裟，除去污垢，我必至。”知道他们欲劝说自己，他便说：“你们随后来即可。”遂起身离去。
So there anugantvā nivatto vihārameva āgantvā bhojanasālādīni olokento vihāraṃ rāmaṇeyyakaṃ disvā cintesi – ‘‘sādhu vatamhi na gato. Sace agamissaṃ, koci, deva, dhammakathiko āgantvā , sabbesaṃ manaṃ bhinditvā, vihāraṃ attano nikāyasantakaṃ kareyya, atha mayā pacchā āgantvā etassa pacchato laddhapiṇḍaṃ bhuñjantena caritabbaṃ bhavissatī’’ti.
于是，他跟随过去，回到僧舍，只是在僧舍里来回巡视，观看饮食厅等处，见到这悠闲适宜的僧舍，心中思忖道：『我自己尚未到此安住。如果将来有天人或法义传播者前来，破除众生的执著，化此僧舍为自己的聚会之所，那么我在后来前来，跟随吃持者而生活，将是理所应当的。』
So aparena samayena suṇāti, ‘‘te kira bhikkhū gataṭṭhāne ekanikāyadvenikāyaekapiṭakadvepiṭakādivasena buddhavacanaṃ uggaṇhitvā aṭṭhakathācariyā jātā vinayadharā jātā sataparivārāpi sahassaparivārāpi caranti. Ye panettha samaṇadhammaṃ kātuṃ gatā, te ghaṭentā vāyamantā sotāpannā jātā, sakadāgāmino anāgāmino arahanto jātā, mahāsakkārena parinibbutā’’ti . So cintesi – ‘‘sace ahampi agamissaṃ, mayhampesā sampatti abhavissa, imaṃ pana ṭhānaṃ muñcituṃ asakkonto ativiya parihīnamhī’’ti. Ayaṃ puggalo attano mudutāya taṃ ṭhānaṃ amuñcanto ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
后来于另一时刻他听闻说：『那些比库，按照所居住地点，单独一个部派，两部派，或一个藏、二藏或多藏，时刻牢记佛陀语，诞生注疏导师，诞生律藏护持者，往往成群甚至千余同伴同行。那些为修行出家的比库，是制造法器、努力修学的已生须陀洹，曾生斯陀含，无还来者，阿拉汉等阶位者，乃至由大神力证得般涅槃者。』于是他心想：『如果我也来这里的话，就会得到这种殊胜成就。但为了这缘故，我不能轻易舍弃这个地方，这里实在是我难以放弃的住处。』此人因自己的柔弱，不舍弃此地，降服圣道，入定极乐，静坐涅槃海，然终究不得其门而入。
Gaṅgāya nadiyā tiriyaṃ patitvā, vālikāya otthaṭabhāvena antarasetu viya hutvā, bahūnaṃ paccayo jātarukkho viya rathavinītamahāariyavaṃsacandopamādipaṭipadāsu aññataraṃ paṭipadaṃ uggahetvā ṭhito olīnavuttiko puggalo veditabbo. So hi taṃ paṭipattinissitaṃ dhammaṃ uggahetvā pakatiyā mañjussaro cittalapabbatādisadisaṃ mahantaṃ ṭhānaṃ gantvā cetiyaṅgaṇavattādīni karoti. Atha naṃ dhammassavanaggaṃ pattaṃ āgantukā daharā ‘‘dhammaṃ kathehī’’ti vadanti. So sammā uggahitaṃ dhammaṃ paṭipadaṃ dīpetvā katheti. Athassa paṃsukūlikapiṇḍapātikādayo sabbe theranavamajjhimā bhikkhū ‘‘aho sappuriso’’ti attamanā bhavanti.
他跌入横跨恒河的江水中，就像树枝漂浮桥梁之间，因众多因缘缘生，恰如宝莲花车般，在大圣族的月光道法中修行者当中，承接一条殊胜道路，他应当认识这样一个久坐禅定、修行沉静的高士。此人凭依此修行法，前往诸如佛陀舍利园之类重大之地，周绕灵塔等处，进行礼敬。然后传法童子来听闻法义，呼请说「请讲法」，他则如实说明所悟修行道路，详细阐释。诸多持有尘堆衣、乞食钵等的诸长老比库，因见此人，心中称赞曰：「哦，多么贤善之人啊！」
So kassaci nidānamattaṃ, kassaci upaḍḍhagāthaṃ, kassaci gāthaṃ upaṭṭhāpento ayapaṭṭakena ābandhanto viya daharasāmaṇere saṅgaṇhitvā mahāthere upasaṅkamitvā, ‘‘bhante, ayaṃ porāṇakavihāro atthi, ettha koci tatruppādo’’ti?, Pucchati. Therā – ‘‘kiṃ vadesi, āvuso, catuvīsati karīsasahassāni tatruppādo’’ti. Bhante, tumhe evaṃ vadetha, uddhane pana aggipi na jalatīti. Āvuso, mahāvihāravāsīhi laddhā nāma evameva nassanti, na koci saṇṭhapetīti. Bhante, porāṇakarājūhi dinnaṃ khīṇāsavehi paṭiggahitaṃ kasmā ete nāsentīti? Āvuso, tādisena dhammakathikena sakkā bhaveyya laddhunti. Bhante, mā evaṃ vadetha, amhe paṭipattidīpakadhammakathikā nāma, tumhe maṃ ‘‘saṅghakuṭumbiko vihārupaṭṭhāko’’ti maññamānā kātukāmāti. Kiṃ nu kho, āvuso, akappiyametaṃ, tumhādisehi pana kathite amhākaṃ uppajjeyyāti? Tena hi, bhante, ārāmikesu āgatesu amhākaṃ bhāraṃ karotha, ekaṃ kappiyadvāraṃ kathessāmāti.
有一次，有人带着一缕发髻的短偈或诗歌，像绑缚般收集众多年少的沙玛内拉，比库众集合后，前来拜访一位长老，询问说：『长老，这里有古老修道院，处有人种田耕作吗？』长老答道：『你讲什么，朋友，这里种有二十四万株甘蔗。朋友，你们若这样说，那山头的甘蔗也喝不上水了。安住大寺的比库吃的甘蔗，就是这样采来的，没有人栽种。』又问：『那么为何拥有古老收敛清净之戒的比库，不能毁坏这些甘蔗呢？』答曰：『这皆因有如是的法义传播者，能说此法。朋友，不要那样说，我们是被称为修行示范法义之师的传播者，你们若误解，也许会对我们起心不善。』故此对来寺者说：『请帮我们的忙，协助维护一个正当的僧院通道，为此我们将说明有关。』
So pātova gantvā, sannipātasālāyaṃ ṭhatvā, ārāmikesu āgatesu ‘‘upāsakā asukakhette bhāgo kuhiṃ, asukakhette kahāpaṇaṃ kuhi’’ntiādīni vatvā, aññassa khettaṃ gahetvā, aññassa deti. Evaṃ anukkamena taṃ taṃ paṭisedhento tassa tassa dento tathā akāsi , yathā yāguhatthā pūvahatthā bhattahatthā telamadhuphāṇitaghatādihatthā ca attanova santikaṃ āgacchanti. Sakalavihāro ekakolāhalo hoti, pesalā bhikkhū nibbijja apakkamiṃsu.
于是他前往寺院会堂，站在处所，对来寺者说道：「居士，病田之耕作者所占有的田地在哪里？病田里又有多少运用？」接着他还将别人的田地夺而予别的人。依此一一反复否定、转让，如同牛耕之耒人先前执持之牛耒、饭杓、油杯、酒瓶样自如庄严降临。整个寺院因纷争而喧嚣，许多厌恶纷扰的比库，心生厌弃而离开。
Sopi ācariyupajjhāyehi vissaṭṭhakānaṃ bahūnaṃ dubbacapuggalānaṃ upajjhaṃ dento vihāraṃ pūreti. Āgantukā bhikkhū vihāradvāre ṭhatvāva ‘‘vihāre ke vasantī’’ti, pucchitvā, ‘‘evarūpā nāma bhikkhū’’ti sutvā bāhireneva pakkamanti. Ayaṃ puggalo sāsane tiriyaṃ nipannatāya mahājanassa paccayabhāvaṃ upagato ariyamaggaṃ otaritvā samādhikulle nisinno nibbānasāgaraṃ pāpuṇituṃ na sakkoti.
此人还凭借上师、主持众多不良之人的支持，充满寺院。客居比库站于僧舍门外，询问：「这僧舍中有谁在？」听闻是某种比库后便立刻离去。此人因在教法中沉迷迷倒，导致广大民众因其而起疑惑，使之无法进入圣道，虽处于定聚之中，却不能到达涅槃之境。
Bhagavantaṃ etadavocāti ‘‘nibbānapabbhārā’’ti padena osāpitaṃ dhammadesanaṃ ñatvā anusandhikusalatāya etaṃ ‘‘kiṃ nu kho, bhante’’tiādivacanaṃ avoca. Tathāgatopi hi imissaṃ parisati nisinno ‘‘anusandhikusalo bhikkhu atthi, so maṃ pañhaṃ pucchissatī’’ti tasseva okāsakaraṇatthāya imasmiṃ ṭhāne desanaṃ niṭṭhāpesi.
世尊对此说：「涅槃的引导者」这句话，用此词语表示教法已被说明，理解了教法后，为了修习观察功夫，说出如「请问尊者，这个是何义？」等询问语句。如来在此集会中，见有善于观察的比库，便择时在此地展开此说法，乃证明他将向我提出问题。
Idāni orimaṃ tīrantiādinā nayena vuttesu ajjhattikāyatanādīsu evaṃ upagamanānupagamanādīni veditabbāni. ‘‘Mayhaṃ cakkhu-pasannaṃ, ahaṃ appamattakampi rūpārammaṇaṃ paṭivijjhituṃ sakkomī’’ti etaṃ nissāya cakkhuṃ assādentopi timirakavātādīhi upahatapasādo ‘‘amanāpaṃ mayhaṃ cakkhu, mahantampi rūpārammaṇaṃ vibhāvetuṃ na sakkomī’’ti domanassaṃ āpajjantopi cakkhāyatanaṃ upagacchati nāma. Aniccaṃ dukkhaṃ anattāti tiṇṇaṃ lakkhaṇānaṃ vasena vipassanto pana na upagacchati nāma. Sotādīsupi eseva nayo.
现在，应当通过如严格持守“渡岸”等方法所说的导引，认识其对内在境界等的进退（状态）。例如，「我眼清净，稍有觉察能力看待色境」为依凭，即使眼睛亲近色境，但遭受风、暗等阻碍失落舒适时，则生起「眼不如意，甚难分辨色相」的烦恼，由此而生眼处境界。然对三相「无常、苦、无我」的正观，则不生依此的境界。耳等觉处亦同。
Manāyatane pana ‘‘manāpaṃ vata me mano, kiñci vāmato aggahetvā sabbaṃ dakkhiṇatova gaṇhātī’’ti vā ‘‘manena me cintitacintitassa alābho nāma natthī’’ti vā evaṃ assādentopi, ‘‘ducintitacintitassa me mano appadakkhiṇaggāhī’’ti evaṃ domanassaṃ uppādentopi manāyatanaṃ upagacchati nāma. Iṭṭhe pana rūpe rāgaṃ, aniṭṭhe paṭighaṃ uppādento rūpāyatanaṃ upagacchati nāma. Saddāyatanādīsupi eseva nayo.
至于意境界，若生起意心欢喜时，则心将满载若所愿，象徵所有偏向左方如右方般受纳；若意心失落，则谓「所欲所思获不到」。虽近意欣悦，仍生「意念过度思虑」；若起烦恼，则意境界产生。喜好色相时为善境，起怨恨则为逆境，由此则为色境界的建立。声等诸根亦皆同理。
Nandīrāgassetaṃ adhivacananti yathā hi majjhe saṃsīditvā thalaṃ pattaṃ dārukkhandhaṃ saṇhathūlavālikā pidahati, so puna sīsaṃ ukkhipituṃ na sakkoti, evaṃ nandīrāgena ābaddho puggalo catūsu mahāapāyesu patito mahādukkhena pidhīyati, so anekehipi vassasahassehi puna sīsaṃ ukkhipituṃ na sakkoti. Tena vuttaṃ ‘‘nandīrāgassetaṃ adhivacana’’nti.
所谓喜与怨之名，譬如人于水中坐，握住木片欲浮，其手抓紧木条而不放，则虽想抬头，不能自拔。被此喜怨所缠绕的人，堕入四恶道中，受大苦难，历经无数劫再也无法脱身。因此有云「此名喜与怨」。
Asmimānassetaṃ adhivacananti yathā hi thale āruḷho dārukkhandho heṭṭhā gaṅgodakena ceva upari vassena ca temento anukkamena sevālapariyonaddho ‘‘pāsāṇo nu kho esa khāṇuko’’ti vattabbataṃ āpajjati, evameva asmimānena unnato puggalo paṃsukūlikaṭṭhāne paṃsukūliko hoti, dhammakathikaṭṭhāne dhammakathiko, bhaṇḍanakārakaṭṭhāne bhaṇḍanakārako, vejjaṭṭhāne vejjo, pisuṇaṭṭhāne pisuṇo. So nānappakāraṃ anesanaṃ āpajjanto tāhi tāhi āpattīhi paliveṭhito ‘‘atthi nu kho assa abbhantare kiñci sīlaṃ, udāhu natthī’’ti vattabbataṃ āpajjati. Tena vuttaṃ ‘‘asmimānassetaṃ adhivacana’’nti.
所谓我执之名，如同倒在地上的木头块，下面有河水，上面有雨水，因流动潮湿腐烂，众木船屋都会受其影响。被我执所埋藏而高傲的人，处于尘堆木座上，则为尘堆木座者，于讲法座则为讲法者，在托物者处为托物者，于医者中为医者，于恶道中为恶者。其生多种过失，依附于其过错，不断陷入「里面是否有戒律？答案是否无？」之疑惑。故称之为「我执之名」。
Pañcannetaṃkāmaguṇānaṃ adhivacananti yathā hi āvaṭṭe patitadārukhandho antoyeva pāsāṇādīsu āhatasamabbhāhato bhijjitvā cuṇṇavicuṇṇaṃ hoti, evaṃ pañcakāmaguṇāvaṭṭe patitapuggalo catūsu apāyesu kammakāraṇakhuppipāsādidukkhehi āhatasamabbhāhato dīgharattaṃ cuṇṇavicuṇṇataṃ āpajjati. Tena vuttaṃ ‘‘pañcannetaṃ kāmaguṇānaṃ adhivacana’’nti.
所谓五罪欲之名，譬如木材被砍断，掉入流水沙砾之间，被打击破碎成粉末。如此，陷落于五欲罪乐中的人，因业力之苦的强烈迫害，终久变得粉碎且破碎。故称之为「五罪欲的名」。
Dussīloti nissīlo. Pāpadhammoti lāmakadhammo. Asucīti na suci. Saṅkassarasamācāroti ‘‘imassa maññe imassa maññe idaṃ kamma’’nti evaṃ parehi saṅkāya saritabbasamācāro. Saṅkāya vā paresaṃ samācāraṃ saratītipi saṅkassarasamācāro. Tassa hi dve tayo jane kathente disvā, ‘‘mama dosaṃ maññe kathentī’’ti tesaṃ samācāraṃ saṅkassarati dhāvatīti saṅkassarasamācāro.
恶行者谓不守戒者。恶法者谓贪嗔行为者。不净者谓不清净者。携带他人过失相沿成习者谓对此教法，彼此之间持有‘这属于我，这属于我’之见，以此相系守持他人行为，称为携带他人过失相沿成习。夫所谓相系守持，是指持他人行为不放，彼此纷争不息。因彼此争论，彼此见‘我的过错乃他人所陈’，故觊觎彼等行为，故称为携带他人过失相沿成习。
Samaṇapaṭiññoti salākaggahaṇādīsu ‘‘kittakā vihāre samaṇā’’ti gaṇanāya āraddhāya ‘‘ahampi samaṇo, ahampi samaṇo’’ti paṭiññaṃ deti, salākaggahaṇādīni karoti. Brahmacāripaṭiññoti uposathapavāraṇādīsu ‘‘ahampi brahmacārī’’ti paṭiññāya tāni kammāni pavisati . Antopūtīti vakkahadayādīsu apūtikassapi guṇānaṃ pūtibhāvena, antopūti. Avassutoti rāgena tinto. Kasambujātoti rāgādīhi kilesehi kacavarajāto.
修习沙门戒律者，于戒牌收集等事兴起‘沙门众皆闻名者’之计数，发愿自称‘我亦是沙门’，遂立誓言，且执行牌证收集诸仪轨。称持梵行戒者，于八关斋戒等事发起‘我亦持戒清净’之誓，从而入戒事相中。所谓内外纯洁，是指言语、心念等诸功德皆纯正，无瑕疵，即为内外纯洁；而被欲染心染者谓为浊。由欲等烦恼生起者，谓为染污之生。
Etadavocāti gogaṇaṃ gaṅgātīrābhimukhaṃ katvā parisapariyante ṭhito ādito paṭṭhāya yāva pariyosānā satthu dhammadesanaṃ sutvā, ‘‘satthā orimatīrādīnaṃ anupagacchantādivasena sakkā paṭipattiṃ pūretunti vadati. Yadi evaṃ pūretuṃ sakkā, ahaṃ pabbajitvā pūressāmī’’ti cintetvā etaṃ ‘‘ahaṃ kho, bhante’’tiādivacanaṃ avoca.
所谓‘告知’者，立于广阔河岸，围绕而立，身背向东方，至终始，听闻世尊法教。言‘世尊告知不入他岸之人等因缘，使能证行此道。若能成就，吾当出家持行’而思惟，随即发言曰‘我也，此愿而行，尊者’。
Vacchagiddhiniyoti vacchesu sasnehā thanehi khīraṃ paggharantehi vacchakasnehena sayameva gamissantīti. Niyyātehevāti niyyātehiyeva. Gāvīsu hi aniyyātitāsu gosāmikā āgantvā, ‘‘ekā gāvī na dissati, eko goṇo, eko vacchako na dissatī’’ti tuyhaṃ piṭṭhito piṭṭhito vicarissanti, iti te aphāsukaṃ bhavissati. Pabbajjā ca nāmesā saiṇassa na ruhati, aṇaṇā pabbajjā ca buddhādīhi saṃvaṇṇitāti dassanatthaṃ evamāha. Niyyātāti niyyātitā. Imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ.
谓乳犊喜爱乳母之处，秉乳之时将吸奶转移乳犊，相亲爱同居而同行。谓至定处即至定处。若众牛群未集全时，牛主入群视察，见‘一牛不见，一牛群散，一乳犊不见’等情形，则将互相去责，彼此彼此彼此困苦哀叹。故出家不悦小本族，且无资粮出家者，称为闻见之状。谓已有资粮者坚守仪轨。此论述述于本经中有详述。
5. Dutiyadārukkhandhopamasuttavaṇṇanā5.《第二木块喻经》注释
§242
242. Pañcame kimilāyanti kimilānāmake nagare. Saṃkiliṭṭhanti paṭicchannakālato paṭṭhāya asaṃkiliṭṭhā nāma āpatti natthi, evarūpaṃ saṃkiliṭṭhaṃ āpattiṃ. Na vuṭṭhānaṃ paññāyatīti parivāsamānattaabbhānehi vuṭṭhānaṃ na dissati.
第242条。‘第五条称磙磨作业之名。’意指‘磙磨’涉嫌掩藏时间而为之。如未隐藏则无犯，称此为隐藏犯。如在光明处无所察觉者，谓于光明中无事则不见。此处称‘为不见，即为未发觉者’。
6. Avassutapariyāyasuttavaṇṇanā6.《漏染法门经》注释
§243
243. Chaṭṭhe navaṃ santhāgāranti adhunā kāritaṃ santhāgāraṃ, ekā mahāsālāti attho. Uyyogakālādīsu hi rājāno tattha ṭhatvā, ‘‘ettakā purato gacchantu, ettakā pacchā, ettakā ubhohi passehi, ettakā hatthī abhiruhantu, ettakā asse, ettakā rathesu tiṭṭhantū’’ti evaṃ santhaṃ karonti, mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ santhāgāranti vuccati. Uyyogaṭṭhānato ca āgantvā yāva gehesu allagomayaparibhaṇḍādīni kārenti, tāva dve tīṇi divasāni te rājāno tattha santharantītipi santhāgāraṃ. Tesaṃ rājūnaṃ saha atthānusāsanaṃ agārantipi santhāgāraṃ. Gaṇarājāno hi te, tasmā uppannaṃ kiccaṃ ekassa vasena na chijjati, sabbesaṃ chandopi laddhuṃ vaṭṭati, tasmā sabbe tattha sannipatitvā anusāsanti. Tena vuttaṃ ‘‘saha atthānusāsanaṃ agārantipi santhāgāra’’nti. Yasmā pana te tattha sannipatitvā, ‘‘imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitu’’nti evamādinā nayena gharāvāsakiccāni sammantayanti, tasmā chiddāvachiddaṃ gharāvāsaṃ tattha santharantītipi, santhāgāraṃ. Acirakāritaṃ hotīti iṭṭhakakammasudhākammacittakammādivasena susajjitaṃ devavimānaṃ viya adhunā niṭṭhāpitaṃ. Samaṇena vāti ettha yasmā gharavatthupariggahaṇakāleyeva devatā attano vasanaṭṭhānaṃ gaṇhanti, tasmā ‘‘devena vā’’ti avatvā, ‘‘samaṇena vā brāhmaṇena vā kenaci vā manussabhūtenā’’ti vuttaṃ.
第243条。‘第六条关于粮库’指当今新造粮库者，即所谓大殿也。礻王于集合时命令曰‘这些人前行，那些人后行，那些人双向关注，大象驾行，马骑上，大车立待，如是众人秩序一致’。立下规矩，谓之粮库。由王命令守时集结，农人至家作粮食与生活之具，旬日三日罗列于粮库，称为集合处。为王及众执政者所用，众领袖也。由是法令不致为一人之独，亦可得其所愿，故众皆聚集依命令行事。是故谓为‘为王及众领袖所用合集之处’。由众聚而相议‘此时该做此事，该时该做彼事’彼此分工，故此处虽房屋断裂又重建，视如天宫庄严，乃日新造之所。谓同修沙门时见诸神於采集粮库之际，受神供养居处，故称‘为神所守，亦为沙门婆罗门及人类所尊’。
Yenabhagavā tenupasaṅkamiṃsūti santhāgāraṃ niṭṭhitanti sutvā ‘‘gacchāma naṃ passissāmā’’ti gantvā dvārakoṭṭhakato paṭṭhāya sabbaṃ oloketvā ‘‘idaṃ santhāgāraṃ ativiya manoramaṃ sassirikaṃ. Kena paṭhamaṃ paribhuttaṃ amhākaṃ dīgharattaṃ hitāya sukhāya assā’’ti cintetvā – ‘‘amhākaṃ ñātiseṭṭhassa paṭhamaṃ diyyamānepi satthunova anucchavikaṃ, dakkhiṇeyyavasena diyyamānepi satthunova anucchavikaṃ, tasmā satthāraṃ paṭhamaṃ paribhuñjāpessāma, bhikkhusaṅghassa ca āgamanaṃ karissāma, bhikkhusaṅghe āgate tepiṭakaṃ buddhavacanaṃ āgatameva bhavissati, satthāraṃ tiyāmarattiṃ amhākaṃ dhammakathaṃ kathāpessāma, iti tīhi ratanehi paribhuttaṃ pacchā mayaṃ paribhuñjissāma, evaṃ no dīgharattaṃ hitāya sukhāya bhavissatī’’ti sanniṭṭhānaṃ katvā upasaṅkamiṃsu.
世尊御前诸人前来时，他听闻说“我们前进，将观望他”，于是从门廊出发，环视一切后说道：“这座安置舍极其美好雅致，正如秋凉之季所宜。为何起初这座安置舍被我们长期忽视，没有作为安乐之所呢？”他思惟道：“即使供奉给我们至亲最尊者，犹如如来之弟子，在南方所赋予的，也当供养。故此，护持导师，并使比库僧团来此安住。比库僧团一旦到来，三藏佛语必定相续传扬。作为导师的弟子们将乐于诵听我的法讲述，以三宝所承载的法，经过尊敬供养，我们以此长久安乐为念，必然实现。”念已如此，遂行至此。
Yena navaṃ santhāgāraṃ tenupasaṅkamiṃsūti taṃdivasaṃ kira santhāgāraṃ kiñcāpi rājakulānaṃ dassanatthāya devavimānaṃ viya susajjitaṃ hoti supaṭijaggitaṃ, buddhārahaṃ pana katvā apaññattaṃ. Buddhā hi nāma araññajjhāsayā araññārāmā antogāme vaseyyuṃ vā no vā, tasmā ‘‘bhagavato manaṃ jānitvāva, paññāpessāmā’’ti cintetvā, te bhagavantaṃ upasaṅkamiṃsu, idāni pana manaṃ labhitvā paññāpetukāmā yena santhāgāraṃ tenupasaṅkamiṃsu.
当他们去往新建的安置舍时，据说此新舍宛如天宫华丽雅致，虽为王族所用，但非比库及须陀洹可入。故比库们思虑：“既然得知世尊心意，便应告知他。”于是便前往谒见世尊。此时得见法，期望获智慧，遂前往新舍。
Sabbasanthariṃ santhāgāraṃ santharitvāti yathā sabbameva santhataṃ hoti, evaṃ taṃ santharāpetvā. Sabbapaṭhamaṃ tāva ‘‘gomayaṃ nāma sabbamaṅgalesu vaṭṭatī’’ti sudhāparikammakatampi bhūmiṃ allagomayena opuñjāpetvā, parisukkhabhāvaṃ ñatvā, yathā akkantaṭṭhāne padaṃ paññāyati, evaṃ catujjātiyagandhehi limpāpetvā upari nānāvaṇṇakaṭasārake santharitvā tesaṃ upari mahāpiṭṭhikakojave ādiṃ katvā hatthattharaassattharasīhattharabyagghattharacandattharakasūriyattharakacittattharakādīhi nānāvaṇṇehi attharakehi santharitabbayuttakaṃ sabbokāsaṃ santharāpesuṃ. Tena vuttaṃ ‘‘sabbasanthariṃ santhāgāraṃ santharitvā’’ti.
所谓整体整理安置舍，即如其名称所示，将全体区域悉数整理安放。最前部份称作“聚牛之地”，于洁净修饰场地上，用经过净牛粪的地表铺设，令地面坚实平整，彰显明确定点，如同以四类发香料调和并涂抹上方，洒刷各种色彩斑斓的矿物颜料，使地面光彩绚丽。除此之外，还涂饰范围最大的泥土-蜂巢之土及各种动物如老鼠、猴子、狮子、虎、月亮、太阳符号等彩绘图案，并饰以各种色彩颜料，使整个空间完整且适合安置。由此成就了“整体整理安置舍”的名号。
Āsanāni paññāpetvāti majjhaṭṭhāne tāva maṅgalathambhaṃ nissāya mahārahaṃ buddhāsanaṃ paññāpetvā, tattha tattha yaṃ yaṃ mudukañca manoramañca paccattharaṇaṃ , taṃ taṃ paccattharitvā ubhatolohitakaṃ manuññadassanaṃ upadhānaṃ upadahitvā upari suvaṇṇarajatatārakavicittavitānaṃ bandhitvā gandhadāmapupphadāmapattadāmādīhi alaṅkaritvā samantā dvādasahatthe ṭhāne pupphajālaṃ kāretvā, tiṃsahatthamattaṃ ṭhānaṃ paṭasāṇiyā parikkhipāpetvā pacchimabhittiṃ nissāya bhikkhusaṅghassa pallaṅkapīṭhaapassayapīṭhamuṇḍapīṭhāni paññāpetvā upari setapaccattharaṇehi paccattharāpetvā pācīnabhittiṃ nissāya attano attano mahāpiṭṭhikakojave paññāpetvā manoramāni haṃsalomādipūritāni upadhānāni ṭhapāpesuṃ ‘‘evaṃ akilamamānā sabbarattiṃ dhammaṃ suṇissāmā’’ti. Idaṃ sandhāya vuttaṃ ‘‘āsanāni paññāpetvā’’ti.
在安坐处的布置上，则选定中央位置，靠着吉祥的柱子支撑宏大庄严的佛座。在各处安排好所有可爱美妙的辅助物，如坐垫、靠背等，并于顶上覆盖了黄金、白银、星宿等光辉照明的顶棚。此外，用香花、香膏、花伞等装饰，遍布十二方位，营造美丽庄严。于三十肘长度的大厅布置石栏杆等界限，西壁依托比库僧团的卧榻、座席、观察座和剃度座等安放。上方覆盖白色纱衣，西壁背靠铺设辅助物。南壁上安置了丰富多彩的科皮土使其庄严，华丽且赏心悦目地陈设沐浴用品等。“如是布置座处”，让诸比库能全然清净，不为杂扰，安心禅听法音。
Udakamaṇikaṃ patiṭṭhāpetvāti mahākucchikaṃ udakacāṭiṃ patiṭṭhāpetvā ‘‘evaṃ bhagavā ca bhikkhusaṅgho ca yathāruciyā hatthe vā dhovissanti pāde vā, mukhaṃ vā vikkhālessantī’’ti tesu tesu ṭhānesu maṇivaṇṇassa udakassa pūrāpetvā vāsatthāya nānāpupphāni ceva udakavāsacuṇṇāni ca pakkhipitvā kadalipaṇṇehi pidahitvā patiṭṭhāpesuṃ. Idaṃ sandhāya vuttaṃ ‘‘udakamaṇikaṃ patiṭṭhāpetvā’’ti.
设立洗浴池，是采用巨大壶形池井，按世尊所愿，仆人和比库丛林分别以手清洁足部和面部。各处注满琼浆玉液似的清水，四时鲜花和朴树叶也洒入其中，铺满池底，使其洁净甘甜。此即所谓“设立洗浴池”，作为供养使用。
Telappadīpaṃ āropetvāti rajatasuvaṇṇādimayadaṇḍadīpikāsu yonakarūpakirātarūpakādīnaṃ hatthe ṭhapitasuvaṇṇarajatādimayakapallikāsu ca telappadīpaṃ jālāpetvāti attho. Yenabhagavā tenupasaṅkamiṃsūti ettha pana te sakyarājāno na kevalaṃ santhāgārameva, atha kho yojanāvaṭṭe kapilavatthusmiṃ nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe ca kadaliyo ca ṭhapāpetevā sakalanagaraṃ dīpamālādīhi vippakiṇṇatārakaṃ viya katvā ‘‘khīrūpage dārake khīraṃ pāyetha, dahare kumāre lahuṃ lahuṃ bhojetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontī’’ti bheriṃ carāpetvā sayaṃ daṇḍadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu.
安置灯台，是在以银、金色等装饰的杆灯及王后之形灯上安装油灯。世尊到来之时，释迦族诸王不仅照明此安置舍，亦在咖毕拉城街巷布置装点，树立旗帜，悬挂灯饰。又于阖门悬挂栗子串和香蕉串，全城灯火辉煌，宛如繁星遍布。并勉励孩童饮牛奶，幼童细嚼软食，嘱咐勿出高声。当天夜晚，世尊安住于内室中。佛弟子们因佛所住安静平和，皆无喧扰之象。如此照明庄严，盛大庄严，伴佛尊临。
Athakho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkamīti ‘‘yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti evaṃ kira kāle ārocite bhagavā lākhārasatintarattakoviḷārapupphavaṇṇaṃ rattadupaṭṭaṃ kattariyā padumaṃ kantento viya, saṃvidhāya timaṇḍalaṃ paṭicchādento nivāsetvā suvaṇṇapāmaṅgena padumakalāpaṃ parikkhipanto viya, vijjulatāsassirikaṃ kāyabandhanaṃ bandhitvā rattakambalena gajakumbhaṃ pariyonandhanto viya, ratanasatubbedhe suvaṇṇagghike pavāḷajālaṃ khipamāno viya suvaṇṇacetiye rattakambalakañcukaṃ paṭimuñcanto viya, gacchantaṃ puṇṇacandaṃ rattavaṇṇavalāhakena paṭicchādayamāno viya, kañcanapabbatamatthake supakkalākhārasaṃ parisiñcanto viya, cittakūṭapabbatamatthakaṃ vijjulatāya parikkhipanto viya ca sacakkavāḷasineruyugandharaṃ mahāpathaviṃ sañcāletvā gahitaṃ nigrodhapallavasamānavaṇṇaṃ rattavarapaṃsukūlaṃ pārupitvā, gandhakuṭidvārato nikkhami kañcanaguhato sīho viya udayapabbatakūṭato puṇṇacando viya ca. Nikkhamitvā pana gandhakuṭipamukhe aṭṭhāsi.
于是世尊安住后，披着袈裟，与僧团合行，向新建的禅堂前进。有人问曰：『世尊如今以何时而示现？』世尊便应时而显现，如绽放着千百朵辉煌华丽的花朵的莲花，披着红色软毯，似手持着莲花的美妙造物，布置环绕着圆形坛场，遮盖其后安住，如同于金色平台上撒置莲花瓣；束缚着紫藤花质的身体包裹，披着红色毯衣，围绕如象鼻筒一般柔软；如满载宝石的金器散发光芒，投掷珊瑚网，抛下金色莲花旗帜，披着红色毯衣的袈裟，如同覆盖满月的红云；沐浴于金山苍翠上，润泽红绸细纹，布置于灵山之颠，若紫藤伸展；旋转着车轮形花环，散播幽兰香气，行走于广阔大地，像握着无数无数碧绿无枝的菩提树叶般颜色鲜明的红色丝绸披风遮盖，穿过香气四溢的小屋门口，犹如狮子自金色洞穴中出，步出于东山山峰上方，宛如满月腾现。出香舍门首屹立而立。
Athassa kāyato meghamukhehi vijjukalāpā viya rasmiyo nikkhamitvā suvaṇṇarasadhārāparisekapiñjarapattapupphaphalaviṭape viya ārāmarukkhe kariṃsu. Tāvadeva ca attano attano pattacīvaramādāya mahābhikkhusaṅgho bhagavantaṃ parivāresi. Te pana parivāretvā ṭhitā bhikkhū evarūpā ahesuṃ – appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahino sīlasampannā samādhisampannā paññāvimuttivimuttiñāṇadassanasampannā. Tehi parivārito bhagavā rattakambalaparikkhitto viya suvaṇṇakkhandho, rattapadumasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikāparikkhitto viya suvaṇṇapāsādo virocittha. Sāriputtamoggallānādayo mahātherāpi naṃ meghavaṇṇaṃ paṃsukūlaṃ pārupitvā maṇivammavammikā viya mahānāgā parivārayiṃsu vantarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā.
此时世尊从身前门户，如云团般光辉的彩带射出，涌流金色的灵光如甘露滋润、缠绕花、果、叶片般，在林木中布置。此时世尊用自持的袈裟，广大僧团围绕着他。诸比库们围绕世尊时，具此种身心状态——无欲求、满足、恬静、不争辩、精进、不懈言说、坚定正行，具足清净戒德、禅定、智慧与解脱的慧眼。世尊被袈裟环绕，金色宝藏汇聚犹如披着红莲花瓣般静卧；如以珊瑚柱围绕的金色殿堂光明照耀。长老沙利多与摩诃迦旃那等大长老，披着云彩般色彩斑斓的袈裟，护持如宝石匠般大龙，大弟子散以缟麻，断除烦恼、解联绳，随家族或道侣而独处。
Iti bhagavā sayaṃ vītarāgo vītarāgehi, vītadoso vītadosehi, vītamoho vītamohehi , nittaṇho nittaṇhehi, nikkileso nikkilesehi, sayaṃ buddho bahussutabuddhehi parivārito pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavattirājā, marugaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hāritamahābrahmā, tārāgaṇaparivārito viya puṇṇacando asamena buddhavesena aparimāṇena buddhavilāsena kapilavatthugāmimaggaṃ paṭipajji.
如此，世尊亲自无欲无染，远离烦恼、无嗔恚、去迷惑、无烦恼，心境清净，亲自觉悟，众所闻知，被众多贤劫佛环绕，如同被藏红花环绕，红花簇拥般宛如马百千披覆，宛如遮盖的龙王盖，九十只天鹅环绕，如同丹鸟首领，众兵环护宛若世界王，天众守护宛如萨咖天帝，梵众围绕如哈利大梵天，星众簇拥宛若满月，如无边佛光遍洒，华严辉煌，行在咖毕拉瓦图乡道。
Athassa puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi pacchima-kāyato, dakkhiṇahatthato, vāmahatthato suvaṇṇavaṇṇā rasmi uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi. Upari kesantato paṭṭhāya sabbakesāvaṭṭehi moragīvavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṭṭhānaṃ aggahesi. Heṭṭhā pādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviṃ asītihatthaṭṭhānaṃ aggahesi. Evaṃ samantā asītihatthaṭṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā kañcanadaṇḍadīpikāhi niccharitvā ākāsaṃ pakkhandajālā viya cātuddīpikamahāmeghato nikkhantavijjulatā viya vidhāviṃsu. Sabbadisābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya, suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya, pasāritasuvaṇṇapaṭaparikkhittā viya, verambhavātasamuṭṭhitakiṃsukakaṇikārapupphacuṇṇasamokiṇṇā viya vippabhāsiṃsu.
其时，从前方门户，金色光芒射出，像七十只手掌大小，覆盖前方，如后方与右手、左手门户亦起金色光芒射出，覆盖约七十只手掌大小。自头顶垂落向后，所有头发齐整环绕，像孔雀蓝色光芒射出，映现天空，覆盖约七十只手掌大小。脚下亦生出珊瑚光芒，映照坚实大地，覆盖约七十只手掌大小。如此四周，遍布约七十只手掌大小的多彩光芒，佛光辉煌，散射放大，如同从天空释出光网，四十四灯之大云敞开熠熠生辉。诸方光明，如同被金瓶浇灌，如同金色甘露雨浸润，如同金色花环环绕、铺展，诸风舞动，花粉四散，熠熠生辉。
Bhagavatopi asītianubyañjanabyāmappabhādvattiṃsavaralakkhaṇasamujjalasarīraṃ samuggatatārakaṃ viya gaganatalaṃ, vikasitamiva padumavanaṃ, sabbapāliphullo viya yojanasatiko pāricchattako, paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocittha, yathā taṃ dasahi pāramīhi dasahi upapāramīhi dasahi paramatthapāramīhi sammadeva pūritāhi samatiṃsapāramitāhi alaṅkataṃ. Kappasatasahassādhikāni cattāri asaṅkhyeyyāni dinnadānaṃ rakkhitasīlaṃ katakalyāṇakammaṃ ekasmiṃ attabhāve otaritvā vipākaṃ dātuṃ ṭhānaṃ alabhamānaṃ sambādhapattaṃ viya ahosi. Nāvāsahassabhaṇḍaṃ ekanāvaṃ āropanakālo viya, sakaṭasahassabhaṇḍaṃ ekasakaṭaṃ āropanakālo viya, pañcavīsatiyā gaṅgānaṃ oghassa sambhijja mukhadvāre ekato rāsibhūtakālo viya ahosi.
世尊具足金色光辉，现身如同光华闪烁的天空，盛开的莲花森林，布满法器如雨，覆盖数十由旬，设立有数十二月亮与日头，十二世界之王、十二天帝、十二大梵天君，以威严荣耀光耀如金光灿烂。此光辉，具十度十超度，完满众善法，胜德圆满，具无上智慧。历尽无数劫，布施、持戒、行善，转轮圣王般成就福报，现法果报受到善果，如小船渡河，乘流抵岸。胜过数千只船只齐行渡河；如数千车轮共同推驶；如二十五条恒河水汇聚开口而流。
Imāya buddhasiriyā obhāsamānassāpi ca bhagavato purato anekāni daṇḍadīpikāsahassāni ukkhipiṃsu, tathā pacchato, vāmapasse, dakkhiṇapasse. Jātisumanacampakavanamallikārattuppala-nīluppala-bakulasinduvārapupphāni ceva nīlapītādivaṇṇasugandhagandhacuṇṇāni ca cātuddīpikameghavissaṭṭhā udakavuṭṭhiyo viya vippakiriyiṃsu. Pañcaṅgikatūriyanigghosā ceva buddhadhammasaṅghaguṇapaṭisaṃyuttā thutighosā ca sabbā disā pūrayiṃsu. Devamanussanāgasupaṇṇagandhabbayakkhādīnaṃ akkhīni amatapānaṃ viya labhiṃsu. Imasmiṃ pana ṭhāne ṭhatvā padasahassena gamanavaṇṇaṃ vattuṃ vaṭṭati. Tatridaṃ mukhamattaṃ –
于世尊光明照耀下，前方放射无数光柱，左右后三方皆放射无数光柱。园中相生多种香花芬芳，包括苏曼花、山茱萸、蓝蜻蜓花、丁香、莲花、葵花、梧桐、彩色香粉，庄严如四十四灯云霞聚布，滴水池沼映现清冽。五根法鼓、四威仪、赞颂及赞歌，乃至佛法僧三宝之功德声，普填四方众生。天、人、龙、仙、羽族、亚卡诸众，眼目如饮甘露，饱受法喜。此处立脚，万众集会，步行泽被广布，其规模宏大，犹如所传言之一角。
‘‘Evaṃ sabbaṅgasampanno, kampayanto vasundharaṃ;
「如是，具足诸根本具，令大地震动摇撼；
Aheṭhayanto pāṇāni, yāti lokavināyako.
不伤害众生之身，自行而去，是世间的引导者。」
‘‘Dakkhiṇaṃ paṭhamaṃ pādaṃ, uddharanto narāsabho
「右边首足高举起来，犹如人王者；
Gacchanto sirisampanno, sobhate dvipaduttamo.
行走时头部具足光明，闪耀无比，是双足之尊。
‘‘Gacchato buddhaseṭṭhassa, heṭṭhāpādatalaṃ mudu;
「行进间于佛陀前方脚掌柔软着地，
Samaṃ samphusate bhūmiṃ, rajasā nupalippati.
同等轻觸大地，尘土不沾染。」
‘‘Ninnaṭṭhānaṃ unnamati, gacchante lokanāyake;
『下陷者向上升，行者往世间之主；','463':'上升者同样平等，地亦无自觉性。','464':'石砾与坚硬岩石，砍伐物与荆棘刺；','465':'诸途皆相分离，行者往世间之主。','466':'不远处将其举起，舞蹈之地置其下；','467':'匍匐无力时退去，膝盖双足皆受护。
Unnatañca samaṃ hoti, pathavī ca acetanā.
升高与平等相同，土地亦无生命。
‘‘Pāsāṇā sakkharā ceva, kathalā khāṇukaṇṭakā;
「石头、盐块」亦然，「木瓜、刺茛」亦然；
Sabbe maggā vivajjanti, gacchante lokanāyake.
诸种道路各自偏离，追随世间领导者而行。
‘‘Nātidūre uddharati, naccāsanne ca nikkhipaṃ;
『不远处提升向上，不在坐处而置放；
Aghaṭṭayanto niyyāti, ubho jāṇū ca gopphake.
在无法驾驭中去，双膝亦陷其中。』
‘‘Nātisīghaṃ pakkamati, sampannacaraṇo muni;
世尊谓：“圣人行止稳重，行迹圆满，不急速迁移；
Na cāpi saṇikaṃ yāti, gacchamāno samāhito.
亦不忽略群聚，行时身心专注聚集。
‘‘Uddhaṃ adho ca tiriyañca, disañca vidisaṃ tathā;
无论是上方、下方、侧方，或四维八方，
Na pekkhamāno so yāti, yugamattañhi pekkhati.
不必尽看而行，自有适时目光所及。
‘‘Nāgavikkantacāro so, gamane sobhate jino;
此行非游蛇之行，而是胜者行走之美；
Cāruṃ gacchati lokaggo, hāsayanto sadevake.
他行姿庄严，众中最尊，笑语自若于天人之间。”
‘‘Uḷurājāva sobhanto, catucārīva kesarī;
“君王庄严如大象，犹如四足金狮；
Tosayanto bahū satte, puraṃ seṭṭhaṃ upāgamī’’ti.
众生众多欢喜，前往至上之所。”
Vaṇṇakālo nāma kiresa, evaṃvidhesu kālesu buddhassa sarīravaṇṇe vā guṇavaṇṇe vā dhammakathikassa thāmoyeva pamāṇaṃ. Cuṇṇiyapadehi vā gāthābandhena vā yattakaṃ sakkoti, tattakaṃ vattabbaṃ. Dukkathitanti na vattabbaṃ. Appamāṇavaṇṇā hi buddhā. Tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā, pageva itarā pajāti. Iminā sirivilāsena alaṅkatapaṭiyattaṃ sakyarājakulaṃ pavisitvā bhagavā pasannacittena janena gandhadhūmavāsacuṇṇādīhi pūjiyamāno santhāgāraṃ pāvisi. Tena vuttaṃ ‘‘atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkamī’’ti.
“Vaṇṇakālo”名为时期，指佛陀身色或品德之时期，于此类时期中，贤者阐讲佛法的体量即为标准。以韵脚或偈颂为限，须遵守相应规范，不应叙述恶恶之事。佛陀的相色广大无量，非他方诸王族能描摹完备。凭此华丽衣饰打扮，世尊进入释迦族世家，心怀欢喜，与众人同受香烟与粉尘供养，进入会堂。于是有言：“彼时世尊安坐，整衣法盖，随僧团前往新建会堂。”
Bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. Tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno gandhodakena nhāpetvā dukūlacumbaṭakena vodakaṃ katvā jātihiṅgulakena majjitvā rattakambalapaliveṭhite pīṭhe ṭhapitarattasuvaṇṇaghanapaṭimā viya ativirocittha. Ayaṃ panettha porāṇānaṃ vaṇṇabhaṇanamaggo –
此言“于世尊之前”即尊者先行。彼时世尊处于比库与在家信徒中间，沐洒香水，借用峻井水，饮用洁净水，拇指涂抹，位于红毡席上，如放置于宝金山的珍贵金佛像般庄严。此即古老的色相赞述方法——
‘‘Gantvāna maṇḍalamāḷaṃ, nāgavikkantacāraṇo;
“步入会场，携带珠饰，行走于龙行之中；
Obhāsayanto lokaggo, nisīdi varamāsane.
光耀世间，端坐于尊贵宝座。”
‘‘Tahiṃ nisinno naradammasārathi,
彼时，坐于世人之中的法驾御者，
Devātidevo satapuññalakkhaṇo;
天中之神，具足纯净功德之相；
Buddhāsane majjhagato virocati,
于佛陀教法正中，光辉照耀，
Suvaṇṇanekkhaṃ viya paṇḍukambale.
犹如披着金色袈裟的青蛙般显现。
‘‘Nekkhaṃ jambonadasseva, nikkhittaṃ paṇḍukambale;
袈裟如同牡丹果园之披风，垂挂其上；
Virocati vītamalo, maṇiverocano yathā.
光洁无瑕，闪耀如宝玉之光辉。
‘‘Mahāsālova samphullo, nerurājāva’laṅkato;
『大城满溢』，如同涂饰的竹篾之王；
Suvaṇṇayūpasaṅkāso, padumo kokanado yathā.
『黄金辉映』，宛若莲花中飞舞的孔雀。
‘‘Jalanto dīparukkhova, pabbatagge yathā sikhī;
『燃烧如长夜之灯』，如山顶之火焰；
Devānaṃ pāricchattova, sabbaphullo virocatī’’ti.
『护卫诸天』，盛开尽显遍满光华。」
Kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāyāti ettha dhammakathā nāma santhāgārānumodanāpaṭisaṃyuttā pakiṇṇakakathā veditabbā. Tadā hi bhagavā ākāsagaṅgaṃ otārento viya pathavojaṃ ākaḍḍhanto viya mahājambuṃ matthake gahetvā cālento viya yojanikaṃ madhubhaṇḍaṃ cakkayantena pīḷetvā madhupānaṃ pāyamāno viya kapilavatthuvāsīnaṃ sakyānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathesi. ‘‘Āvāsadānaṃ nāmetaṃ, mahārāja, mahantaṃ, tumhākaṃ āvāso mayā paribhutto, bhikkhusaṅghena ca paribhutto , mayā ca bhikkhusaṅghena ca paribhutto pana dhammaratanena paribhuttoyevāti tīhi ratanehi paribhutto nāma hoti. Āvāsadānasmiñhi dinne sabbadānaṃ dinnameva hoti. Bhummaṭṭhakapaṇṇasālāya vā sākhāmaṇḍapassa vāpi ānisaṃso nāma paricchindituṃ na sakkā. Āvāsadānānubhāvena hi bhave bhave nibbattassāpi sambādhitagabbhavāso na hoti, dvādasahattho ovarako viya mātukucchi asambādhova hotī’’ti. Evaṃ nānānayavicittaṃ bahuṃ dhammiṃ kathaṃ kathetvā –
在咖毕拉森林中，种种天人夜晚共聚一处，讲说法义。于此处，应解『法说』为集会所聚合之解，并以祝愿增进为缘，传达多样议论。彼时世尊如同激流而下，似奔驰于大河之畔，携持大树枝头之荫，行若迁移蜂巢，丰盛美蜜被压榨般，奉献于咖毕拉境内之萨咖族人，宣说利益安乐之多样法语。世尊云：『布施舍宅，此乃，伟大天王，此宅由我周护，亦由比库众周护，且我与比库众并周护，然周护以法宝三宝为最。于舍宅布施之中，所有布施以布施日为限而有。至于泥土覆顶之草庐、树枝遮盖之亭榭，皆不可轻易折毁。因舍宅布施之资粮，令未来生灵不再承受比喻为十二手母腹筐般的污秽束缚。』如此，经过多方生法，广泛论说多种法义——
‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;
『寒酷暑热皆能克服，接着则麝香鹿群聚集；」
Sirīsape ca makase, sisire cāpi vuṭṭhiyo.
盛开的银树花和马嘎树，清凉时节也同样兴盛。
‘‘Tato vātātapo ghoro, sañjāto paṭihaññati;
于是猛烈而炎热的风起，随之而来的是歉退。
Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.
为山洞修整安适之处，并为能禅修和观照做好准备。
‘‘Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;
布施僧团安居之所，最为世尊所称赞。
Tasmā hi paṇḍito poso, sampassaṃ atthamattano.
因此智者应当精进，利益自身与他人。
‘‘Vihāre kāraye ramme, vāsayettha bahussute;
应当建造安居处，让众多善友得以居住。
Tesaṃ annañca pānañca, vatthasenāsanāni ca.
其供养包括食物与饮水，亦有衣服及安身之具。
‘‘Dadeyya ujubhūtesu, vippasannena cetasā;
「应当以清净之心，为真诚众生施予；
Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;
他们则宣说那法，断除一切苦难之因；
Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. (cūḷava. 295) –
闻得此法后，灭尽烦恼而得解脱。」如《小正理品》第295偈云。
Evaṃ ‘‘ayampi āvāse ānisaṃso, ayampi āvāse ānisaṃso’’ti bahudeva rattiṃ atirekataraṃ diyaḍḍhayāmaṃ āvāsānisaṃsakathaṃ kathesi. Tattha imā tāva gāthāva saṅgahaṃ āruḷhā, pakiṇṇakadhammadesanā pana saṅgahaṃ nārohati. Sandassetvātiādīni vuttatthāneva.
如此，多数众生于僧舍中得安稳，多次谈论此安稳因缘。此处虽引此等偈语予以概述，却未展开详说诸法不同之细节，盖因其要义已在前文详述。
Abhikkantāti atikkantā dve yāmā gatā. Yassa dāni kālaṃ maññathāti yassa tumhe gamanassa kālaṃ maññatha, gamanakālo tumhākaṃ, gacchathāti vuttaṃ hoti. Kasmā pana bhagavā te uyyojesīti? Anukampāya. Sukhumālā hi te, tiyāmarattiṃ nisīditvā vītināmentānaṃ sarīre ābādho uppajjeyya. Bhikkhusaṅghopi mahā, tassa ṭhānanisajjānaṃ okāso laddhuṃ vaṭṭatīti ubhayānukampāya uyyojesi.
「超越」者，谓两刻时已过。若今尔等以为是时候，即是尔等出发之时刻，故云「出发时间为尔之时也」。世尊为何呼唤尔等起身呢？乃为慈悲。因尔体质娇弱，长时安坐三昧，身体将生病痛。且僧团众多，彼此坐卧需有适当空间，故慈悲呵护二者，示令起身。
Vigatathinamiddhoti tatra kira bhikkhū yāmadvayaṃ ṭhitāpi nisinnāpi acālayiṃsu, pacchimayāme pana āhāro pariṇamati, tassa pariṇatattā bhikkhusaṅgho vigatathinamiddho jātoti akāraṇametaṃ. Buddhānañhi kathaṃ suṇantassa kāyikacetasikadarathā na honti, kāyacittalahutādayo uppajjanti, tena tesaṃ dve yāme ṭhitānampi nisinnānampi dhammaṃ suṇantānaṃ thinamiddhaṃ vigataṃ, pacchimayāmepi sampatte tathā vigatameva jātaṃ. Tenāha ‘‘vigatathinamiddho’’ti.
所谓断除瞌睡，是指比库们即使在两次法会期间站立或坐着，也能使心念不动摇；但下午时分食物的影响使其生起懈怠，因此比库僧团断除瞌睡的称谓由此生起。因为佛陀所教导者，身心调伏之法不会失效，身心轻安等从此生起，故即使在两次法会中站立或坐着听法，除去了瞌睡，下午时分亦能出现无瞌睡状态。于是称之为「断除瞌睡」。
Piṭṭhime āgilāyatīti kasmā āgilāyati? Bhagavato hi chabbassāni mahāpadhānaṃ padahantassa mahantaṃ kāyadukkhaṃ ahosi, athassa aparabhāge mahallakakāle piṭṭhivāto uppajjīti. Akāraṇaṃ vā etaṃ. Pahoti hi bhagavā uppannaṃ vedanaṃ vikkhambhetvā ekampi dvepi sattāhāni ekapallaṅkena nisīdituṃ. Santhāgārasālaṃ pana catūhi iriyāpathehi paribhuñjitukāmo ahosi. Tattha pādadhovanaṭṭhānato yāva dhammāsanā agamāsi, ettake ṭhāne gamanaṃ nipphannaṃ. Dhammāsanaṃ pattaṃ thokaṃ ṭhatvā nisīdi, ettake ṭhāne ṭhānaṃ nipphannaṃ. Dveyāmaṃ dhammāsane nisīdi, ettake ṭhāne nisajjā nipphannā. Idāni dakkhiṇena passena thokaṃ nipanne sayanaṃ nipphajjissatīti evaṃ catūhi iriyāpathehi paribhuñjitukāmo ahosi. Upādinnakasarīrañca nāma ‘‘no āgilāyatī’’ti na vattabbaṃ, tasmā ciranisajjāya sañjātaṃ appakampi āgilāyanaṃ gahetvā evamāha.
所谓背部痒痛，为何会痒痛？因为世尊六十余年忍受大疾病，背部甚感疼痛，后来老年时背风疾起，非无因由。世尊能忍受生起的痛苦，放逸不取，甚至能连坐一日或两日，仅用一床席。欲行住坐卧四法方便，行走时踏足处至法座稍作休息，在法座上保持坐姿，亦时而从一处换到另一处坐。现在他准备侧卧南面，欲安然休息，以四法方便调伏身心。此身虽有病患非可轻视，因长期坐卧而引起的少许瘙痒难耐故。故说“不痒痛”，世尊以久坐时小小痒痛也能忍耐不发作，故而如此称呼。
Saṅghāṭiṃ paññāpetvāti santhāgārassa kira ekapasse te rājāno paṭasāṇiṃ parikkhipāpetvā kappiyamañcakaṃ paññāpetvā kappiyapaccattharaṇena attharitvā upari suvaṇṇatārakagandhamālādidāmapaṭimaṇḍitaṃ vitānaṃ bandhitvā gandhatelappadīpaṃ āropayiṃsu, ‘‘appeva nāma satthā dhammāsanato vuṭṭhāya thokaṃ vissamanto idha nipajjeyya, evaṃ no imaṃ santhāgāraṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Satthāpi tadeva sandhāya tattha saṅghāṭiṃ paññāpetvā nipajji. Uṭṭhānasaññaṃ manasi karitvāti ‘‘ettakaṃ kālaṃ atikkamitvā vuṭṭhahissāmī’’ti vuṭṭhānasaññaṃ citte ṭhapetvā, tañca kho aniddāyantova therassa dhammakathaṃ suṇamāno.
备制僧衣，是指供养修道所用的安静房舍，有时诸国王会聚集石块，修筑稳固干净的安乐休息处，铺设适用的垫席，布置金星香花等装饰，以香油灯明照，谓之筑制安静房舍。以愿佛陀从法座起身，卧于座席，安心歇息，不受干扰，安住此所，得久远利益与安乐。世尊为此修筑并安住，心里拿定“度过现在时日后当当起身”的念头，安然听法而不疲倦。
Avassutapariyāyanti avassutassa pariyāyaṃ, avassutassa kāraṇanti attho. Adhimuccatīti kilesādhimuccanena adhimuccati, giddho hoti. Byāpajjatīti byāpādavasena pūticitto hoti. Cakkhutoti cakkhubhāvena. Māroti kilesamāropi devaputtamāropi. Otāranti vivaraṃ. Ārammaṇanti paccayaṃ. Naḷāgāratiṇāgāraṃ viya hi savisevanāni āyatanāni, tiṇukkā viya kilesuppattirahaṃ ārammaṇaṃ, tiṇukkāya ṭhapitaṭhapitaṭṭhāne aṅgārassujjalanaṃ viya ārammaṇe āpāthamāgate kilesānaṃ uppatti. Tena vuttaṃ labhetha māro otāranti.
所谓烦恼终灭，是烦恼终尽的涵义。烦恼得以终断时，心便清净，烦恼亦灭。眼是眼根，魔是烦恼的装饰者和天魔，是罪恶加于天人的原因。举报是洞穴，缘起是条件。烦恼如同潺潺细流，虽细微却不断，从缝隙中生起。如火星于干草草堆内，若触及风则滋大发起，烦恼亦然。故说魔为举报。
Sukkapakkhe bahalamattikapiṇḍāvalepanaṃ kūṭāgāraṃ viya nibbisevanāni āyatanāni, tiṇukkā viya vuttapakārārammaṇaṃ, tiṇukkāya ṭhapitaṭhapitaṭṭhāne nibbāpanaṃ viya nibbisevanānaṃ āyatanānaṃ ārammaṇe āpāthamāgate kilesapariḷāhassa anuppatti. Tena vuttaṃ neva labhetha māro otāranti.
俗称污秽房舍，如泥土结块，像窑洞一般不洁净的居所，是烦恼生起的缘起。烦恼因而生于不洁居所。反之，清净的居所如茅草铺地者，尘埃者，火火熄灭般无火焰生起，因而烦恼不生。故说魔不生于此。
7. Dukkhadhammasuttavaṇṇanā7. 苦法经注释
§244
244. Sattame dukkhadhammānanti dukkhasambhavadhammānaṃ. Pañcasu hi khandhesu sati chedanavadhabandhanādibhedaṃ dukkhaṃ sambhavati, tasmā te dukkhasambhavadhammattā dukkhadhammāti vuccanti. Tathā kho panassāti tenākārenassa. Yathāssa kāme passatoti yenākārenassa kāme passantassa. Yathā carantanti yenākārena cārañca vihārañca anubandhitvā carantaṃ. Aṅgārakāsūpamākāmā diṭṭhā hontīti pariyeṭṭhimūlakassa ceva paṭisandhimūlakassa ca dukkhassa vasena aṅgārakāsu viya mahāpariḷāhāti diṭṭhā honti. Kāme pariyesantānañhi nāvāya mahāsamuddogāhanaajapathasaṅkupathapaṭipajjanaubhatobyūḷhasaṅgāmapakkhandanādivasena pariyeṭṭhimūlakampi, kāme paribhuñjantānaṃ kāmaparibhogacetanāya catūsu apāyesu dinnapaṭisandhimūlakampi mahāpariḷāhadukkhaṃ uppajjati. Evametassa duvidhassāpi dukkhassa vasena aṅgārakāsu viya mahāpariḷāhāti diṭṭhā honti.
第244条所谓苦法，是指苦因缘的产生。五蕴中因有分别、执著与造业等生苦之因，而苦由此生。由此故名为苦法。若云“故名”，就是说缘由存在如是。譬如有人见欲，谓其缘因见欲；有人行住，谓其缘行住。见欲如有炭火炽热，苦之根本与因缘结合的苦，其苦剧烈如炭火熊熊。寻求欲乐者如逆风扬波之船，因追逐欲乐而陷入消亡、不如意与苦恼，是更剧烈的苦。故此苦苦似炽热炭火般猛烈显现。
Dāyanti aṭaviṃ. Puratopi kaṇṭakoti purimapasse vijjhitukāmo viya āsannaṭṭhāneyeva ṭhitakaṇṭako. Pacchatotiādīsupi eseva nayo. Heṭṭhā pana pādehi akkantaṭṭhānassa santike, na akkantaṭṭhāneyeva. Evaṃ so kaṇṭakagabbhaṃ paviṭṭho viya bhaveyya. Mā maṃ kaṇṭakoti mā maṃ kaṇṭako vijjhīti kaṇṭakavedhaṃ rakkhamāno.
他们在森林中觅食。前面有荆棘，前方像有刺处，有意窥视，便停在附近的刺处。后方等处亦然。下方脚边紧邻处，却不在刺处边上。如此，他好似进入了荆棘丛中。不要让我成为刺，也不要让我是刺，护持不刺破我的刺刺之痛。
Dandho, bhikkhave, satuppādoti satiyā uppādoyeva dandho, uppannamattāya pana tāya kāci kilesā niggahitāva honti, na saṇṭhātuṃ sakkonti. Cakkhudvārasmiñhi rāgādīsu uppannesu dutiyajavanavārena ‘‘kilesā me uppannā’’ti ñatvā tatiye javanavāre saṃvarajavanaṃyeva javati. Anacchariyañcetaṃ, yaṃ vipassako tatiyajavanavāre kilese niggaṇheyya. Cakkhudvāre pana iṭṭhārammaṇe āpāthagate bhavaṅgaṃ āvaṭṭetvā āvajjanādīsu uppannesu voṭṭhabbanānantaraṃ sampattakilesajavanavāraṃ nivattetvā kusalameva uppādeti. Āraddhavipassakānañhi ayamānisaṃso bhāvanāpaṭisaṅkhāne patiṭṭhitabhāvassa.
比库们，烦恼的生起，确实是因念觉而生起；烦恼果已生起，其中某种烦恼虽被束缚，却不能被压制。眼根中，烦恼如贪欲生起，生第二次激动时了知“烦恼已生”，第三次激动时便产生约束的激动。毋庸惊异，观智在第三次激动时能断除烦恼。眼根见到所爱境界时，婴儿心识转动，随后障碍相继生起，阻止烦恼激动而回转，唯有善法能生起。发心用观智修行的人便以此为依归，依止正法。
Abhihaṭṭhuṃpavāreyyunti sudinnattherassa viya raṭṭhapālakulaputtassa viya ca kāyena vā satta ratanāni abhiharitvā vācāya vā ‘‘amhākaṃ dhanato yattakaṃ icchasi, tattakaṃ gaṇhā’’ti vadantā pavāreyyuṃ. Anudahantīti sarīre paliveṭhitattā uṇhapariḷāhaṃ janetvā anudahanti. Sañjātasede vā sarīre laggantā anusentītipi attho. Yañhi taṃ, bhikkhave, cittanti idaṃ yasmā citte anāvaṭṭante puggalassa āvaṭṭanaṃ nāma natthi. Evarūpañhi cittaṃ anāvaṭṭanti, tasmā vuttaṃ. Iti imasmiṃ sutte vipassanābalameva dīpitaṃ.
就像苏定那长老的儿子、国王守护者之子，身体上七宝随身携带，口中言说“从我们财物中所需者取之”，又劝唤他人取用。引申为身体紧贴身体，烦闷生起而引发炙热烦恼。若身体间粘连厮磨，也使得烦恼无法停止。比库们，心为此故不转动；因为转动之心无着之人无所留恋。当心不转时，云云故说。此经中仅凭观智之力发光。
8. Kiṃsukopamasuttavaṇṇanā8. 紧叔迦喻经注释
§245
245. Aṭṭhame dassananti paṭhamamaggassetaṃ adhivacanaṃ. Paṭhamamaggo hi kilesapahānakiccaṃ sādhento paṭhamaṃ nibbānaṃ passati, tasmā dassananti vuccati. Gotrabhuñāṇaṃ pana kiñcāpi maggato paṭhamataraṃ passati, passitvā pana kattabbakiccassa kilesapahānassa abhāvena na dassananti vuccati. Apica cattāropi maggā dassanameva. Kasmā? Sotāpattimaggakkhaṇe dassanaṃ visujjhati, phalakkhaṇe visuddhaṃ. Sakadāgāmianāgāmiarahattamaggakkhaṇe visujjhati, phalakkhaṇe visuddhanti evaṃ kathentānaṃ bhikkhūnaṃ sutvā so bhikkhu ‘‘ahampi dassanaṃ visodhetvā arahattaphale patiṭṭhito dassanavisuddhikaṃ nibbānaṃ sacchikatvā viharissāmī’’ti taṃ bhikkhuṃ upasaṅkamitvā evaṃ pucchi. So phassāyatanakammaṭṭhāniko channaṃ phassāyatanānaṃ vasena rūpārūpadhamme pariggahetvā arahattaṃ patto. Ettha hi purimāni pañca āyatanāni rūpaṃ, manāyatanaṃ arūpaṃ. Iti so attanā adhigatamaggameva kathesi.
第245节。第八见称第一道之别名。第一道既是摧弃烦恼之行，完成便见得第一涅槃，因此称为见。至于血统智者，有所行道亦见第一果，但完成其摧除烦恼任务所无故，不称作见。四道皆见，何以有别？在须陀洹果阶段见法未洁净，标识阶段已净化。斯陀含阿那含阿拉汉道阶段，见更清净。一位听闻如此论述的比库心生愿：“我亦当净化见已坚立于阿拉汉果位，体认清净见入涅槃而住。”进而他身为眼根所摄，依眼根境界以观察色法及非色法，成阿拉汉果。此处前面分别有色五处、心处及无色相对应处，此即自所得道成。
Asantuṭṭhoti padesasaṅkhāresu ṭhatvā kathitattā asantuṭṭho. Evaṃ kirassa ahosi – ‘‘ayaṃ padesasaṅkhāresu ṭhatvā kathesi. Sakkā nu kho padesasaṅkhāresu ṭhatvā dassanavisuddhikaṃ nibbānaṃ pāpuṇitu’’nti? Tato naṃ pucchi – ‘‘āvuso, tvaṃyeva nu kho idaṃ dassanavisuddhikaṃ nibbānaṃ jānāsi, udāhu aññepi jānantā atthī’’ti. Atthāvuso, asukavihāre asukatthero nāmāti. So tampi upasaṅkamitvā pucchi. Etenupāyena aññampi aññampīti.
不满指的是对境界想法中立止所说不满。如此这般，他曾是不满者，说：“此人于境界想中立止而说法。是否能于境界想中立止，而得见清净涅槃？”接着有人问他：“尊者，你自己是否已了知此见清净涅槃？还有他人亦知之乎？”答曰：“先生，有不安乱的比库名为不安乱尊者。”亦有人往问他。由此方法，彼此互相诉说做法。
Ettha ca dutiyo pañcakkhandhakammaṭṭhāniko rūpakkhandhavasena rūpaṃ, sesakkhandhavasena nāmanti nāmarūpaṃ vavatthapetvā anukkamena arahattaṃ patto. Tasmā sopi attanā adhigatamaggameva kathesi. Ayaṃ pana ‘‘imesaṃ aññamaññaṃ na sameti, paṭhamena sappadesasaṅkhāresu ṭhatvāva kathitaṃ, iminā nippadesesū’’ti asantuṭṭho hutvā tatheva taṃ pucchitvā pakkāmi.
此处又有第二位专于五蕴修习者，因修身蕴为色，余余蕴为名色，依次趣入得阿拉汉果。于是他亦从自身所证得果成就上着述。此者不满说：“这些彼此不和，是因在初处境界想中立止而述，而今到了别处境界。”如此反复问答后，他便离去。
Tatiyo mahābhūtakammaṭṭhāniko cattāri mahābhūtāni saṅkhepato ca vitthārato ca pariggahetvā arahattaṃ patto, tasmā ayampi attanā adhigatamaggameva kathesi. Ayaṃ pana ‘‘imesaṃ aññamaññaṃ na sameti, paṭhamena sappadesasaṅkhāresu ṭhatvā kathitaṃ, dutiyena nippadesesu, tatiyena atisappadesesū’’ti asantuṭṭho hutvā tatheva taṃ pucchitvā pakkāmi.
第三，关于四大根本境界。四大是指地水火风四大，要约而言，又详尽说明，以此证得阿拉汉果。故此比库亦以自己证取的所缘之境加以阐述。此比库心中不悦，于是复问之后便告退。曰：“诸大自他相违不合，先说聚合处的和合烦恼，次说离散处，复次说过度和合处。”
Catuttho tebhūmakakammaṭṭhāniko. Tassa kira samappavattā dhātuyo ahesuṃ, kallasarīraṃ balapattaṃ, kammaṭṭhānānipissa sabbāneva sappāyāni, atītā vā saṅkhārā hontu anāgatā vā paccuppannā vā kāmāvacarā vā rūpāvacarā vā arūpāvacarā vā, sabbepi sappāyāva. Asappāyakammaṭṭhānaṃ nāma natthi. Kālesupi purebhattaṃ vā hotu pacchābhattaṃ vā paṭhamayāmādayo vā, asappāyo kālo nāma natthi. Yathā nāma cāribhūmiṃ otiṇṇo mahāhatthī hatthena gahetabbaṃ hattheneva luñcitvā gaṇhāti, pādehi paharitvā gahetabbaṃ pādehi paharitvā gaṇhāti, evameva sakale tebhūmakadhamme kalāpaggāhena gahetvā sammasanto arahattaṃ patto, tasmā esopi attanā adhigatamaggameva kathesi. Ayaṃ pana ‘‘imesaṃ aññamaññaṃ na sameti. Paṭhamena sappadesasaṅkhāresu ṭhatvā kathitaṃ, dutiyena nippadesesu, puna tatiyena sappadesesu, catutthena nippadesesuyevā’’ti asantuṭṭho hutvā taṃ pucchi – ‘‘kiṃ nu kho, āvuso, idaṃ dassanavisuddhikaṃ nibbānaṃ tumhehi attanova dhammatāya ñātaṃ, udāhu kenaci vo akkhāta’’nti? Āvuso, mayaṃ kiṃ jānāma? Atthi pana sadevake loke sammāsambuddho, taṃ nissāyetaṃ amhehi ñātanti. So cintesi – ‘‘ime bhikkhū mayhaṃ ajjhāsayaṃ gahetvā kathetuṃ na sakkonti, ahaṃ sabbaññubuddhameva pucchitvā nikkaṅkho bhavissāmī’’ti yena bhagavā tenupasaṅkami.
第四，是三界根本境界。其三根本即地水火，俱足成于体，既是根本境界的力量所在，所有境界之中皆是和合之事。无和合不成的境界；亦无所谓过去或现在，或欲界色界，或无色界境，皆属和合范围。所谓非和合的境界，不存在。时间无论先前后后，或起初末终，亦无非和合之时。正如身临荒地，有大象以象鼻掬取，象牙巧取，跗足掌击，均须合取。如此摄受地水火诸大，聚合成块，成就阿拉汉果。故此比库亦以自己证得的所缘之境加以阐述。此比库心中不悦，复问曰：“尊者，此因见净处涅槃，汝等是依自身见而知之乎？谁能为汝说？”答曰：“尊者，尔等如何自称能知？然世间有正觉者，我们当依此知之。”世尊观此意，念“一切比库不承受吾所教当无所畏，吾当向全明觉者问之”，而至世尊所。
Bhagavā tassa vacanaṃ sutvā ‘‘yehi te pañho kathito, te cattāropi khīṇāsavā, sukathitaṃ tehi, tvaṃ pana attano andhabālatāya taṃ na sallakkhesī’’ti na evaṃ vihesesi. Kārakabhāvaṃ panassa ñatvā ‘‘atthagavesako esa, dhammadesanāya eva naṃ bujjhāpessāmī’’ti kiṃsukopamaṃ āhari. Tattha bhūtaṃ vatthuṃ katvā evamattho vibhāvetabbo – ekasmiṃ kira mahānagare eko sabbaganthadharo brāhmaṇavejjo paṇḍito paṭivasati. Atheko nagarassa pācīnadvāragāmavāsī paṇḍurogapuriso tassa santikaṃ āgantvā taṃ vanditvā aṭṭhāsi. Vejjapaṇḍito tena saddhiṃ sammoditvā ‘‘kenatthena āgatosi bhadramukhā’’ti, pucchi. Rogenamhi, ayya, upadduto, bhesajjaṃ me kathehīti. Tena hi, bho, gaccha, kiṃsukarukkhaṃ chinditvā, sosetvā jhāpetvā, tassa khārodakaṃ gahetvā iminā ciminā ca bhesajjena yojetvā, ariṭṭhaṃ katvā piva, tena te phāsukaṃ bhavissatīti. So tathā katvā nirogo balavā pāsādiko jāto.
世尊闻其言，告曰：“尔所问者，四根本末已断尽，皆善说。尔以自身愚昧不察，故不明此理。”又比库知其意，譬如叶子，理应为探求真相者所示解。于是开示一事：昔日大城中有一婆罗门医生博学多闻。一日，一城西门村的白衣人带病前来，礼拜医生立住。医生欢喜共语，问曰：“尊者，来此何故？”答曰：“尊医，病痛缠身，乞求医药。”医生曰：“速去采割药树叶，洗净研磨，取水调合，清涤污秽以和药辅之，使汝病愈。”白衣人依方药治病，终致痊愈，精强健瘦如新生。
Athañño dakkhiṇadvāragāmavāsī puriso teneva rogena āturo ‘‘asuko kira bhesajjaṃ katvā arogo jāto’’ti sutvā taṃ upasaṅkamitvā pucchi – ‘‘kena te, samma, phāsukaṃ jāta’’nti. Kiṃsukāriṭṭhena nāma, gaccha tvampi karohīti. Sopi tathā katvā tādisova jāto.
次亦有一南门村住人，同遭疾患，闻此疗法，前来问曰：“尔何故得良药？”答曰：“由割药树叶治愈，尔亦可为之。”彼亦用此法，病愈如前。
Athañño pacchimadvāragāmavāsī…pe… uttaradvāragāmavāsī puriso teneva rogena āturo ‘‘asuko kira bhesajjaṃ katvā arogo jāto’’ti taṃ upasaṅkamitvā pucchi ‘‘kena te, samma, phāsukaṃ jāta’’nti? Kiṃsukāriṭṭhena nāma, gaccha tvampi karohīti. Sopi tathā katvā tādisova jāto.
一同理事，亦有西门村住人亦然。再有北门村住人同证此医，皆依药树叶之治而复健康如故。
Athañño paccantavāsī adiṭṭhapubbakiṃsuko eko puriso teneva rogena āturo ciraṃ tāni tāni bhesajjāni katvā roge avūpasamamāne ‘‘asuko kira nagarassa pācīnadvāragāmavāsī puriso bhesajjaṃ katvā arogo jāto’’ti sutvā ‘‘gacchāmahampi, tena katabhesajjaṃ karissāmī’’ti daṇḍamolubbha anupubbena tassa santikaṃ gantvā, ‘‘kena te, samma, phāsukaṃ jāta’’nti pucchi. Kiṃsukāriṭṭhena sammāti. Kīdiso pana so kiṃsukoti. Jhāpitagāme ṭhitajhāmathūṇo viyāti. Iti so puriso attanā diṭṭhākārenava kiṃsukaṃ ācikkhi. Tena hi diṭṭhakāle kiṃsuko patitapatto khāṇukakāle diṭṭhattā tādisova hoti.
又彼东村住一病久者，求诸种药治疗，病渐安复。闻西门村人病愈事迹，亦欲往求医，前来见医生，拜问曰：“尔何以得良药？”医生答曰：“由割药树叶是也。”病者问：“药为何种？”答曰：“名曰割药，就生地附近，鲜叶色绿。”病者知其特征，因於所见之割药而发问。割药落叶时，形与采割时相符故。
So pana puriso sutamaṅgalikattā ‘‘ayaṃ ‘jhāpitagāme jhāmathūṇo viyā’ti āha, amaṅgalametaṃ . Etasmiñhi me bhesajje katepi rogo na vūpasamissatī’’ti tassa veyyākaraṇena asantuṭṭho taṃ pucchi – ‘‘kiṃ nu kho, bho, tvaññeva kiṃsukaṃ jānāsi, udāhu aññopi atthī’’ti. Atthi, bho, dakkhiṇadvāragāme asuko nāmāti. So taṃ upasaṅkamitvā pucchi, svāssa pupphitakāle diṭṭhattā attano dassanānurūpena ‘‘lohitako kiṃsuko’’ti āha. So ‘‘ayaṃ purimena viruddhaṃ āha, kāḷako lohitakato suvidūradūre’’ti tassapi veyyākaraṇena asantuṭṭho ‘‘atthi pana, bho, aññopi koci kiṃsukadassāvī, yena kiṃsuko diṭṭhapubbo’’ti? Pucchitvā, ‘‘atthi pacchimadvāragāme asuko nāmā’’ti vutte tampi upasaṅkamitvā pucchi. Svāssa phalitakāle diṭṭhattā attano dassanānurūpena ‘‘ocirakajāto ādinnasipāṭiko’’ti āha. Phalitakālasmiñhi kiṃsuko olambamānacīrako viya adhomukhaṃ katvā gahitaasikoso viya ca sirīsarukkho viya ca lambamānaphalo hoti. So ‘‘ayaṃ purimehi viruddhaṃ āha, na sakkā imassa vacanaṃ gahetu’’nti tassapi veyyākaraṇena asantuṭṭho ‘‘atthi pana, bho, aññopi koci kiṃsukadassāvī, yena kiṃsuko diṭṭhapubbo’’ti? Pucchitvā, ‘‘atthi uttaradvāragāme asuko nāmā’’ti vutte tampi upasaṅkamitvā pucchi. So assa sañchannapattakāle diṭṭhattā attano dassanānurūpena ‘‘bahalapattapalāso sandacchāyo’’ti āha. Sandacchāyo nāma saṃsanditvā ṭhitacchāyo.
那人在听闻不吉祥之事时，说：“这是‘在火灭尽处，禅杖摇动’之象，实乃不吉。我虽治病，然此时无疾病能得安缓。”对其解释者不满，便问：“请问，你自己果真认识那棵青杞树吗？难道还另有他处的吗？”回答说：“有的，在南关村有一株名为爱树的青杞。”他前去询问，看见其花开时节，据自己所见自称“红青杞”云。“前人曾言相反，说黑青杞生长得极远”。对其解释者仍不满意，便问：“请问，是否还有别的青杞的见证呢？”说：“有的，在西关村亦有爱树名青杞。”他也前去探问，见其结果时自作判断称“生长迅速，叶片若盗贼割裂”。结果期见青杞果实如挂垂的蝙蝠，叶片如极干枯的梣树枝条，果实悬垂生长。说：“这与前述相抵触，该话无法成立。”对其解释者依然不满，问曰：“是否还有其他青杞的见证呢？”答曰：“有的，在北关村亦有爱树名青杞。”他此时在其覆棚之中，依自见解称其为“多叶多枝的阴凉处”。阴凉处者，谓树叶相合，彼此遮蔽之阴凉处也。
So ‘‘ayampi purimehi viruddhaṃ āha, na sakkā imassa vacanaṃ gahetu’’nti tassapi veyyākaraṇena asantuṭṭho taṃ āha, ‘‘kiṃ nu kho, bho, tumhe attanova dhammatāya kiṃsukaṃ jānātha, udāhu kenaci vo akkhāto’’ti? Kiṃ, bho, mayaṃ jānāma? Atthi pana mahānagarassa majjhe amhākaṃ ācariyo vejjapaṇḍito, taṃ nissāya amhehi ñātanti. ‘‘Tena hi ahampi ācariyameva upasaṅkamitvā nikkaṅkho bhavissāmī’’ti tassa santikaṃ upasaṅkamitvā taṃ vanditvā aṭṭhāsi. Vejjapaṇḍito tena saddhiṃ sammoditvā, ‘‘kenatthena āgatosi bhadramukhā’’ti pucchi. Rogenamhi, ayya, upadduto, bhesajjaṃ me kathethāti. Tena hi, bho, gaccha, kiṃsukarukkhaṃ chinditvā sosetvā jhāpetvā tassa khārodakaṃ gahetvā iminā ciminā ca bhesajjena yojetvā ariṭṭhaṃ katvā piva, etena te phāsukaṃ bhavissatīti. So tathā katvā nirogo balavā pāsādiko jāto.
对那人说：“这也是与前述不合，该话不可采信。”对其解释者仍不满意，便问：“请问诸位，凭你们自己之修习体证，岂知何谓青杞？或者他处曾有人告知诸位乎？”他说：“我们怎会知道呢？不过，在大城中心，我们老师是医生贤哲，靠他我们才知此义。”又曰：“因此我也必亲往老师处，必得如愿。”遂近师尊敬拜而立。医生贤哲与其相和乐，说：“有何理由而来，善哉！”他说：“医师，今我身染病痛，求医药。”医生贤哲教曰：“去吧，砍采青杞树枝，吮吸其汁，摇动后取滴落之水及汁药物混合，涂抹治病服饮，则其痛必解，体健如初。”他依教而行，痊愈健康，成为强壮安乐者。
Tattha mahānagaraṃ viya nibbānanagaraṃ daṭṭhabbaṃ. Vejjapaṇḍito viya sammāsambuddho. Vuttampi ce taṃ ‘‘bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti (ma. ni. 3.65) catūsu dvāragāmesu cattāro vejjantevāsikā viya cattāro dassanavisuddhipattā khīṇāsavā. Paccantavāsī paṭhamapuriso viya pañhapucchako bhikkhu. Paccantavāsino catunnaṃ vejjantevāsikānaṃ kathāya asantuṭṭhassa ācariyameva upasaṅkamitvā pucchanakālo viya imassa bhikkhuno catunnaṃ dassanavisuddhipattānaṃ khīṇāsavānaṃ kathāya asantuṭṭhassa satthāraṃ upasaṅkamitvā pucchanakālo.
此处如大城般，应作涅槃城以观。医生贤哲如正自觉者。亦有经文云：“医生谓谓者，只是如来及阿拉汉正自觉者之名称。”在四乡村中有四位医生如四位宿生者，皆得见净证，烦恼尽除。东乡村者为先行问答之比库。东乡村者不悦四医生宿生者之说而前往老师处，如询问之时，乃此比库为四名已证净见、烦恼断除者诉说。
Yathā yathā adhimuttānanti yena yenākārena adhimuttānaṃ. Dassanaṃ suvisuddhanti nibbānadassanaṃ suṭṭhu visuddhaṃ. Tathā tathā kho tehi sappurisehi byākatanti tena tenevākārena tuyhaṃ tehi sappurisehi kathitaṃ. Yathā hi ‘‘kāḷako kiṃsuko’’ti kathento na aññaṃ kathesi, attanā diṭṭhanayena kiṃsukameva kathesi, evameva chaphassāyatanānaṃ vasena dassanavisuddhipattakhīṇāsavopi imaṃ pañhaṃ kathento na aññaṃ kathesi, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathesi.
“渐次”的义，乃指按顺序、依着种种缘由之渐次。其见证清净，涅槃之见成熟坚固。诸贤士由此宣说，依此依彼言说。如同“黑青杞”话语，未尝说别的，依己所见仅论青杞，即如诸触根中，净见断烦皆由自得之正道，宣说涅槃之真理，不曾谈及他法。
Yathā ca ‘‘lohitako ocirakajāto bahalapattapalāso kiṃsuko’’ti kathentopi na aññaṃ kathesi, attanā diṭṭhanayena kiṃsukameva kathesi, evameva pañcupādānakkhandhavasena catumahābhūtavasena tebhūmakadhammavasena dassanavisuddhipattakhīṇāsavopi imaṃ pañhaṃ kathento na aññaṃ kathesi, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathesi.
又如“红青杞、迅速生长、多叶茂盛之阴凉处”之说，亦无他言，唯依自见述及青杞；如依五种取蕴、四大、三界法则之证净见断烦，亦仅依自得见证宣说，无他所语，归于自证之涅槃法门。
Tattha yathā kāḷakakāle kiṃsukadassāvinopi taṃ dassanaṃ bhūtaṃ tacchaṃ na tena aññaṃ diṭṭhaṃ, kiṃsukova diṭṭho, evameva chaphassāyatanavasena dassanavisuddhipattassāpi khīṇāsavassa dassanaṃ bhūtaṃ tacchaṃ, na tena aññaṃ kathitaṃ, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathitaṃ. Yathā ca lohitakāle ocirakajātakāle bahalapattapalāsakāle kiṃsukadassāvinopi taṃ dassanaṃ bhūtaṃ tacchaṃ, na tena aññaṃ diṭṭhaṃ, kiṃsukova diṭṭho, evameva pañcupādānakkhandhavasena catumahābhūtavasena tebhūmakadhammavasena dassanavisuddhipattassāpi khīṇāsavassa dassanaṃ bhūtaṃ tacchaṃ, na tena aññaṃ kathitaṃ, attanā adhigatamaggena dassanavisuddhikaṃ nibbānameva kathitaṃ.
于是如黑青杞之见证，真实真切，不由他见，乃是青杞确见；如在触根五处之解脱证见，断烦净见亦具真实不虚，独证涅槃唯说一法，非从他法说；又如红青杞、迅速生长、多叶茂盛及阴凉处之见证，亦皆真实无误，非由他见，而是依五种取蕴、四大及地法见证断烦净见，说涅槃法义成就。
Seyyathāpi, bhikkhu rañño paccantimaṃ nagaranti idaṃ kasmā āraddhaṃ? Sace tena bhikkhunā taṃ sallakkhitaṃ, athassa dhammadesanatthaṃ āraddhaṃ. Sace na sallakkhitaṃ, athassa iminā nagaropamena tassevatthassa dīpanatthāya āvibhāvanatthāya āraddhaṃ. Tattha yasmā majjhimapadese nagarassa pākārādīni thirāni vā hontu dubbalāni vā, sabbaso vā mā hontu, corāsaṅkā na honti, tasmā taṃ aggahetvā ‘‘paccantimaṃ nagara’’nti āha. Daḷhuddhāpanti thirapākāraṃ. Daḷhapākāratoraṇanti thirapākārañceva thiratoraṇañca. Toraṇāni nāma hi purisubbedhāni nagarassa alaṅkāratthaṃ karīyanti, coranivāraṇatthānipi hontiyeva. Atha vā toraṇanti piṭṭhasaṅghāṭassetaṃ nāmaṃ, thirapiṭṭhasaṅghāṭantipi attho. Chadvāranti nagaradvāraṃ nāma ekampi hoti dvepi satampi sahassampi, idha pana satthā chadvārikanagaraṃ dassento evamāha. Paṇḍitoti paṇḍiccena samannāgato. Byattoti veyyattiyena samannāgato visadañāṇo. Medhāvīti ṭhānuppattikapaññāsaṅkhātāya medhāya samannāgato.
譬如说，比库，为何王城称为边城？若有比库已标示此处，乃为讲述法义而起；若未标示，则借此城池之形象，作为示现、教导之用。此处因中部城邑之城墙等建筑坚固无缺，盗贼不敢轻犯，故称为"边城"。坚固之城墙，即坚实之城墙和坚固之城门。城门谓诸人通行之处，既为城邑装饰，亦能防盗。或谓门扇即铁制门扇。六门即城门，数量或一、二、七百不等。此处佛陀示现六门城池，便有此言。"博学"意为具智慧者。"彻知"意为具明彻知识者。"聪慧"意指具深刻洞察之智慧者。
Puratthimāya disāyātiādimhi bhūtamatthaṃ katvā evamattho veditabbo – samiddhe kira mahānagare sattaratanasampanno rājā cakkavatti rajjaṃ anusāsati, tassetaṃ paccantanagaraṃ rājāyuttavirahitaṃ , atha purisā āgantvā ‘‘amhākaṃ, deva, nagare āyuttako natthi, dehi no kiñci āyuttaka’’nti āhaṃsu. Rājā ekaṃ puttaṃ datvā ‘‘gacchatha, etaṃ ādāya tattha abhisiñcitvā vinicchayaṭṭhānādīni katvā vasathā’’ti. Te tathā akaṃsu. Rājaputto pāpamittasaṃsaggena katipāheyeva surāsoṇḍo hutvā, sabbāni vinicchayaṭṭhānādīni hāretvā, nagaramajjhe dhuttehi parivārito suraṃ pivanto naccagītādiratiyā vītināmeti. Atha rañño āgantvā ārocayiṃsu.
所谓东方诸方，是指起初状态，须如此认识此义——想象在燃烧着的伟大城市中，有七宝成就之王者轮王治理天下，该城为边城，缺乏王者安保。于是有人来访说：“我们在此城没有守卫，你们予以安保吧。”王便给了他们一子，说：“你们去吧，携之前往，策划并修筑防御设施，安营居住。”众人遵命行事。王子因结交不良朋友，不久沉溺酒色，拆毁所有防御工事，淹没于酒色舞乐放荡之中。王闻讯，便下令处理。
Rājā ekaṃ paṇḍitaṃ amaccaṃ āṇāpesi – ‘‘gaccha kumāraṃ ovaditvā, vinicchayaṭṭhānādīni kāretvā, puna abhisekaṃ katvā, ehī’’ti. Na sakkā, deva, kumāraṃ ovadituṃ, caṇḍo kumāro ghāteyyāpi manti. Athekaṃ balasampannaṃ yodhaṃ āṇāpesi – ‘‘tvaṃ iminā saddhiṃ gantvā sace so ovāde na tiṭṭhati, sīsamassa chindāhī’’ti. Iti so amacco yodho cāti idaṃ sīghaṃ dūtayugaṃ tattha gantvā dovārikaṃ pucchi – ‘‘kahaṃ, bho, nagarassa sāmi kumāro’’ti. Esa majjhesiṅghāṭake suraṃ pivanto dhuttaparivārito gītādiratiṃ anubhonto nisinnoti. Atha taṃ dūtayugaṃ gantvā amacco tāvettha, ‘‘sāmi, vinicchayaṭṭhānādīni kira kāretvā sādhukaṃ rajjaṃ anusāsā’’ti āha. Kumāro asuṇanto viya nisīdi. Atha naṃ yodho sīse gahetvā, ‘‘sace rañño āṇaṃ karosi, kara, no ce, ettheva te sīsaṃ pātessāmī’’ti khaggaṃ abbāhi. Paricārakā dhuttā tāvadeva disāsu palāyiṃsu. Kumāro bhīto sāsanaṃ sampaṭicchi. Athassa te tattheva abhisekaṃ katvā setacchattaṃ ussāpetvā ‘‘sammā rajjaṃ anusāsāhī’’ti raññā vuttaṃ yathābhūtavacanaṃ niyyātetvā yathāgatamaggameva paṭipajjiṃsu. Imamatthaṃ āvikaronto bhagavā ‘‘puratthimāya disāyā’’ti āha.
王遣送一智者僧侣曰：“去吧，教导那王子，修筑防御设施，重新加冕，回来。”但告诫：“我等不能教导王子，暴戾之子甚至欲残杀教者。”乃又遣一勇士告诫：“你同行，如果王子不听劝，当斩首。”勇士快速奔赴，当见王子酒饮纵欲，坐于城市中心，便告知：“王子，请修防御工事，使国安定治理。”王子初时不理会。勇士持刀相逼，宣言：“若违抗即砍首。”贴从者见状四散逃命。王子惊恐，遂接受教法，立即修建工事，升起白伞，正如王所言，规行治国诸法，渐入正轨。释尊讲此义，即谓“东方诸方”。
Tatridaṃ opammasaṃsandanaṃ – samiddhamahānagaraṃ viya hi nibbānanagaraṃ daṭṭhabbaṃ, sattaratanasamannāgato rājā cakkavatti viya sattabojjhaṅgaratanasamannāgato dhammarājā sammāsambuddho, paccantimanagaraṃ viya sakkāyanagaraṃ, tasmiṃ nagare kūṭarājaputto viya imassa bhikkhuno kūṭacittuppādo, kūṭarājaputtassa dhuttehi parivāritakālo viya imassa bhikkhuno pañcahi nīvaraṇehi samaṅgikālo, dve sīghadūtā viya samathakammaṭṭhānañca vipassanākammaṭṭhānañca, mahāyodhena sīse gahitakālo viya uppannapaṭhamajjhānasamādhinā niccalaṃ katvā cittaggahitakālo, yodhena sīse gahitamatte dhuttānaṃ disāsu palāyitvā dūrībhāvo viya paṭhamajjhānamhi uppannamatte nīvaraṇānaṃ dūrībhāvo, ‘‘karissāmi rañño sāsana’’nti sampaṭicchitamatte vissaṭṭhakālo viya jhānato vuṭṭhitakālo, amaccena rañño sāsanaṃ ārocitakālo viya samādhinā cittaṃ kammaniyaṃ katvā vipassanākammaṭṭhānassa vaḍḍhitakālo, tatthevassa tehi dvīhi dūtehi katābhisekassa setacchattaussāpanaṃ viya samathavipassanākammaṭṭhānaṃ nissāya arahattappattassa vimuttisetacchattussāpanaṃ veditabbaṃ.
此处以比喻示现诸法：伟大城市譬如涅槃城，有七宝为王者证果，如来即伟大觉者；边城如萨咖城，佛弟子如王子生起离恼的生起心；披酒衣环绕时，恰似弟子身被烦恼覆盖；初禅即如定息心；飞奔如勇士远离酒乱，烦恼远离；誓言「我要护持王法」即行持佛法的坚定志愿；僧侣布教即心安定增进观照法；两位使者即定与慧的修习；白伞高举如离烦恼证阿拉汉时的清净心盖，此乃法义的整体比拟对照。
Nagaranti kho bhikkhu imassetaṃ cātumahābhūtikassa kāyassa adhivacanantiādīsu pana cātumahābhūtikassātiādīnaṃ padānaṃ attho heṭṭhā vitthāritova. Kevalaṃ pana viññāṇarājaputtassa nivāsaṭṭhānattā ettha kāyo ‘‘nagara’’nti vutto, tasseva dvārabhūtattā cha āyatanāni ‘‘dvārānī’’ti, tesu dvāresu niccaṃ suppatiṭṭhitattā sati ‘‘dovāriko’’ti, kammaṭṭhānaṃ ācikkhantena dhammarājena pesitattā samathavipassanā ‘‘sīghaṃ dūtayuga’’nti. Ettha mahāyodho viya samatho, paṇḍitāmacco viya vipassanā veditabbā.
“城市”一词，依此四大物质之身体而言，乃四大合体之名。然此处唯独指意识王子所居处，彼身体被称为“城”。该身体有六门，这六处如门，“门”即诸根，时常安住，于此由佛陀所教法，定慧具足，名谓“远行双使”（即定慧双修）。此中如勇士般定力及智者般慧解，应当辨认。
Majjhe siṅghāṭakoti nagaramajjhe siṅghāṭako. Mahābhūtānanti hadayavatthussa nissayabhūtānaṃ mahābhūtānaṃ . Vatthurūpassa hi paccayadassanatthamevetaṃ catumahābhūtaggahaṇaṃ kataṃ. Nagaramajjhe pana so rājakumāro viya sarīramajjhe hadayarūpasiṅghāṭake nisinno samathavipassanādūtehi arahattābhisekena abhisiñcitabbo vipassanāviññāṇarājaputto daṭṭhabbo. Nibbānaṃ pana yathābhūtasabhāvaṃ akuppaṃ adhikārīti katvā yathābhūtaṃ vacananti vuttaṃ. Ariyamaggo pana yādisova pubbabhāgavipassanāmaggo, ayampi aṭṭhaṅgasamannāgatattā tādisoyevāti katvā yathāgatamaggoti vutto. Idaṃ tāvettha dhammadesanatthaṃ ābhatāya upamāya saṃsandanaṃ.
“城中门檐”即城中央的门檐藏身处。四大者，是心所依赖的诸大元素。因感触实体之缘故，方组成四大。此城中，亦如王子心神所在，居于四大门檐之内。以定慧双修，涅槃证得明镜心；佛法圣道，乃前段修慧与修定相继，乃八正道般成具足，被称为真正正道。此处以比喻演说法义为因缘。
Tassevatthassa pākaṭīkaraṇatthaṃ ābhatapakkhe pana idaṃ saṃsandanaṃ – ettha hi chadvārūpamā chaphassāyatanavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatā, nagarasāmiupamā pañcakkhandhavasena, siṅghāṭakūpamā catumahābhūtavasena, nagarūpamā tebhūmakadhammavasena dassanavisuddhipattaṃ khīṇāsavaṃ dassetuṃ ābhatā. Saṅkhepato panimasmiṃ sutte catusaccameva kathitaṃ. Sakalenapi hi nagarasambhārena dukkhasaccameva kathitaṃ, yathābhūtavacanena nirodhasaccaṃ, yathāgatamaggena maggasaccaṃ, dukkhassa pana pabhāvikā taṇhā samudayasaccaṃ. Desanāpariyosāne pañhapucchako bhikkhu sotāpattiphale patiṭṭhitoti.
为了让此义更加明了，但在解释中，此处以日为分界存在接合──这里以具有六门之形态的六识根处为标识，用以表明得见清净的境界、净尽染污的现证者；以如城之主相，五蕴为整体显现；以如狮子皮般，四大为整体显现；以如城池，三界法为整体显现，用以表示见净尽染污的现证者。简而言之，此经文中仅讲述四圣谛。在整个城的喻体中，实说苦圣谛，正如如来的火焰之灭谛，以及如来之道谛。苦谛乃因渴爱而显现。传法终了后，有善问比库归于初果。
9. Vīṇopamasuttavaṇṇanā9. 琵琶喻经注释
§246
246. Navame yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vāti idaṃ satthā yathā nāma mahākuṭumbiko mahantaṃ kasikammaṃ katvā, nipphannasasso gharadvāre maṇḍapaṃ katvā, ubhatosaṅghassa dānaṃ pavatteyya. Kiñcāpi tena ubhatosaṅghassa dānaṃ paṭṭhapitaṃ, dvīsu pana parisāsu santappitāsu sesajanampi santappetiyeva, evameva bhagavā samadhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvā bodhimaṇḍe sabbaññutaññāṇaṃ adhigantvā pavattitavaradhammacakko jetavanamahāvihāre nisinno bhikkhuparisāya ceva bhikkhuniparisāya ca mahādhammayāgaṃ yajanto vīṇopamasuttaṃ ārabhi. Taṃ penetaṃ kiñcāpi dve parisā sandhāya āraddhaṃ, catunnampi pana parisānaṃ avāritaṃ. Tasmā sabbehipi sotabbañceva saddhātabbañca, pariyogāhitvā cassa attharaso vinditabboti.
第246章 闻说 某次，沙利子！有一比库或比库尼如饭堂主人般，致力布施于两众。他搭建宏大席殿，设于空地进退之门，为两众布施之所在。彼以此布施安抚二众，虽有迟疑之众亦获得慰藉。正如世尊，已圆满无数度波罗蜜，成就一切三明，坐于弥勒大精舍，携比库及比库尼僧众展开宏大法会，宣说《维那论》经。此法会乃为二众而设，阻断四众不入。因而，应当明确听闻且笃信，进而从中获益达到目的。
Tattha chandotiādīsu chando nāma pubbuppattikā dubbalataṇhā, so rañjetuṃ na sakkoti . Aparāparaṃ uppajjamānā pana balavataṇhā rāgo nāma, so rañjetuṃ sakkoti. Daṇḍādānādīni kātuṃ asamattho pubbuppattiko dubbalakodho doso nāma. Tāni kātuṃ samattho aparāparuppattiko balavakodho paṭighaṃ nāma. Moho pana mohanasammohanavasena uppannaṃ aññāṇaṃ. Evamettha pañcahipi padehi tīṇi akusalamūlāni gahitāni. Tesu gahitesu sabbepi tammūlakā kilesā gahitāva honti. ‘‘Chando rāgo’’ti vā padadvayena aṭṭhalobhasahagatacittuppādā, ‘‘doso paṭigha’’nti padadvayena dve domanassasahagatacittuppādā, mohapadena lobhadosarahitā dve uddhaccavicikicchāsahagatacittuppādā gahitāti. Evaṃ sabbepi dvādasa cittuppādā dassitāva honti.
此中所说『贪爱』等五者，贪欲本为以前生的微弱烦恼，因而不能令人欢喜；但时生时灭的强烈贪欲，却能够令人欢喜。不能作刑罚与布施诸行的，乃以前生的微弱嗔恚；能够作刑罚与布施的，乃时生时灭的强烈嗔恚。称为『愚痴』者，是由迷乱所生的无明。如此，以五处五盖为基础的三不善根显现。其中被称为『贪爱』和『渴爱』的合称为「八贪」，『嗔恚与瞋恨』合称两不善根，称『愚痴』者则是由无智与烦恼集结的两种心生恶根。故此共展示十二种心的生起。
Sabhayoti kilesacorānaṃ nivāsaṭṭhānattā sabhayo. Sappaṭibhayoti vadhabandhanādīnaṃ kāraṇattā sappaṭibhayo. Sakaṇṭakoti rāgādīhi kaṇṭakehi sakaṇṭako. Sagahanoti rāgagahanādīhi sagahano. Ummaggoti devalokaṃ vā manussalokaṃ vā nibbānaṃ vā gacchantassa amaggo. Kummaggoti kucchitajegucchibhūtaṭṭhānagamanaekapadikamaggo viya apāyasampāpakattā kummaggo. Duhitikoti ettha ihitīti iriyanā, dukkhā ihiti etthāti, duhitiko. Yasmiñhi magge mūlaphalādikhādanīyaṃ vā sāyanīyaṃ vā natthi, tasmiṃ iriyanā dukkhā hoti, na sakkā taṃ paṭipajjitvā icchitaṭṭhānaṃ gantuṃ. Kilesamaggampi paṭipajjitvā na sakkā sampattibhavaṃ gantunti kilesamaggo duhitikoti vutto. Dvīhitikotipi pāṭho, esevattho. Asappurisasevitoti kokālikādīhi asappurisehi sevito.
『恶伴』，意为烦恼贼住之所处；『壮恐』，由杀业与缚业等所致的极度恐惧；『刺刺』，因贪等烦恼如刺般苦恼；『牢固』，如贪欲牢牢缠绕。『上道』指生天、做人以及涅槃之道；『下道』则如地狱受苦之路，乃堕入恶趣，唯行一步的下贱之路。『苦门』是此处指道与目的，即苦的通达之道。若此道无从根基成果得，便不可依止达到意欲之境。烦恼道亦不可作依止成就道果，称为苦门。第二读本作“苦门之二”，含义相同。此谓非善人所行之道，如骷髅及恶鬼所依此修行。
Tato cittaṃ nivārayeti tehi cakkhuviññeyyehi rūpehi taṃ chandādivasena pavattacittaṃ asubhāvajjanādīhi upāyehi nivāraye. Cakkhudvārasmiñhi iṭṭhārammaṇe rāge uppanne asubhato āvajjantassa cittaṃ nivattati, aniṭṭhārammaṇe dose uppanne mettato āvajjantassa cittaṃ nivattati, majjhattārammaṇe mohe uppanne uddesaparipucchaṃ garuvāsaṃ āvajjantassa cittaṃ nivattati. Evaṃ asakkontena pana satthumahattataṃ dhammassa svākkhātatā saṅghassa suppaṭipatti ca āvajjitabbā. Satthumahattataṃ paccavekkhatopi hi dhammassa svākkhātataṃ saṅghassa suppaṭipattiṃ paccavekkhatopi cittaṃ nivattati. Tena vuttaṃ ‘‘asubhāvajjanādīhi upāyehi nivāraye’’ti.
然后，以眼根所见诸色等为媒介，将因贪等缘起而生的心，透过对不净可厌等对象，以相应方法进行阻止。眼识于所欣好境界中贪欲勃发时，以对不净之念而回转心意；对厌恶景象生嗔恚时，以慈爱念转心；心生疑惑烦恼时，则以尊重敬仰念回转心意。尽管难以胜任，但为表尊师法之伟大、教法正宣及僧团善修，应当勉励修持。诚如所说，法已正宣、僧团善修时，内心即得回转。故明言「以不净可厌等方法加以阻止」。
Kiṭṭhanti kiṭṭhaṭṭhāne uppannasassaṃ. Sampannanti paripuṇṇaṃ sunipphannaṃ. Kiṭṭhādoti sassakhādako . Evameva khoti ettha sampannakiṭṭhaṃ viya pañca kāmaguṇā daṭṭhabbā, kiṭṭhādo goṇo viya kūṭacittaṃ, kiṭṭhārakkhassa pamādakālo viya bhikkhuno chasu dvāresu satiṃ pahāya vicaraṇakālo, kiṭṭhārakkhassa pamādamāgamma goṇena gahitagabbhassa kiṭṭhassa khāditattā sassasāmino sassaphalānadhigamo viya chadvārarakkhikāya satiyā vippavāsamāgamma pañcakāmaguṇaṃ assādentena cittena kusalapakkhassa nāsitattā bhikkhuno sāmaññaphalādhigamābhāvo veditabbo.
“完成”意指出现于合适之处；“完善”意味着成熟圆满。完成之义，犹如割断草根。于此处，也当视为完善而完成，五种欲乐之属性应观察。完成者如族人，心念杂乱；完成者守护时若迟疑，如守护家门而忽略六识门的觉察，则失去五欲根本，心念堕入不善。由此可知，比库若失去善根，便不能获得禅定与圣果之成就。
Uparighaṭāyanti dvinnaṃ siṅgānaṃ antare. Suniggahitaṃ niggaṇheyyāti ghaṭāyaṃ patiṭṭhite nāsārajjuke suṭṭhu niggahitaṃ katvā niggaṇheyya. Daṇḍenāti muggarasadisena thūladaṇḍakena. Evañhi so bhikkhave goṇoti evaṃ so kiṭṭhārakkhassa pamādamanvāya yasmiṃ yasmiṃ khaṇe kiṭṭhaṃ otaritukāmo hoti, tasmiṃ tasmiṃ khaṇe evaṃ niggaṇhitvā tāḷetvā osajjanena nibbisevanabhāvaṃ upanīto goṇo.
在两个护城鹿角之间，护城杆被牢牢固定。所谓牢牢固定，是指杆子竖立在护城的鼻梁圆木上，经牢固捆绑后，必须能稳固支撑。所谓“用棍子”，是指用类似锤头棍棒的粗大棍子来固定。比库们，这护城杆正是如此。凡欲拆除护城杆者，必须在恰当时机去拆卸；于此时机，须将护城杆牢牢捆绑、系紧，令其下垂于杆末，随软绳固定，使其动作受限，呈现不可随意游离脱落之状，此时则称为“护城杆”。
Evameva khoti idhāpi sampannakiṭṭhamiva pañca kāmaguṇā daṭṭhabbā, kiṭṭhādo viya kūṭacittaṃ, kiṭṭhārakkhassa appamādo viya imassa bhikkhuno chasu dvāresu satiyā avissajjanaṃ, daṇḍo viya suttanto, goṇassa kiṭṭhābhimukhakāle daṇḍena tāḷanaṃ viya cittassa bahiddhā puthuttārammaṇābhimukhakāle anamataggiyadevadūtaādittaāsīvisūpamaanāgatabhayādīsu taṃ taṃ suttaṃ āvajjetvā cittuppādassa puthuttārammaṇato nivāretvā mūlakammaṭṭhāne otāraṇaṃ veditabbaṃ. Tenāhu porāṇā –
同样地，此处亦应观察如同护城杆坚固一般的五种感官欲望。像护城杆一样，有种类似巧妙心念的精巧，护城的细心谨慎者，应于六处之门保持警觉，不被忘失警惕。戒律如同棍棒，清净且正直地保障戒律。护城杆被追视之时，如遭棍棒鞭笞一般，心意外向朝向诱惑，陷入离欲状态，陷入诸如天神使者般的恐惧、恶魔、毒蛇等可怖妄想，继而降伏心起，阻止不净妄想的生起，护城杆应以此根本修习为依据，方可堪称护城。这就是古人所说——
‘‘Subhāsitaṃ sutvā mano pasīdati,
「听闻善说语，心由此而安静，
Dameti naṃ pītisukhañca vindati;
心生喜乐安适，
Tadassa ārammaṇe tiṭṭhate mano,
心由此境定住，
Goṇova kiṭṭhādako daṇḍatajjito’’ti.
如护城杆由棍棒所护。」
Udujitanti tajjitaṃ. Sudujitanti sutajjitaṃ, sujitantipi attho. Udu, sudūti idaṃ pana nipātamattameva. Ajjhattanti gocarajjhattaṃ. Santiṭṭhatītiādīsu paṭhamajjhānavasena santiṭṭhati, dutiyajjhānavasena sannisīdati, tatiyajjhānavasena ekodi hoti, catutthajjhānavasena samādhiyati. Sabbampi vā etaṃ paṭhamajjhānavasena veditabbaṃ. Ettāvatā hi sammāsambuddhena samathānurakkhaṇaindriyasaṃvarasīlaṃ nāma kathitaṃ.
“起发者谓其所起，极难起者谓所极难起，善起者亦同义。‘起’与‘极起’此两者仅是词汇层面。‘内在’指不外露处。在‘立稳’等词中，‘立’为第一禅，‘坐下’为第二禅，‘独一’为第三禅，‘定’为第四禅。诸种现象皆应通过第一禅来认识。至此，正觉者已讲述了调伏心意、守护感官、戒行安稳的修持法。”
Rañño vāti kassacideva paccantarañño vā. Saddaṃ suṇeyyāti paccūsakāle pabuddho kusalena vīṇāvādakena vādiyamānāya madhurasaddaṃ suṇeyya. Rajanīyotiādīsu cittaṃ rañjetīti rajanīyo. Kāmetabbatāya kamanīyo. Cittaṃ madayatīti madanīyo. Cittaṃ mucchitaṃ viya karaṇato mucchiyatīti mucchanīyo. Ābandhitvā viya gahaṇato bandhatīti bandhanīyo. Alaṃ me, bhoti vīṇāya saṇṭhānaṃ disvā taṃ anicchanto evamāha. Upadhāraṇeti veṭṭhake. Koṇanti caturassaṃ sāradaṇḍakaṃ.
“王者谓某一国王或邻国王。‘闻声’者意为刚才觉察到的，正如优美的琴声由善妙琴师所奏时所听。‘悦心’等词表明心意被引欢悦。‘应爱’者意指应令人喜爱。‘使心醉’意指令人愉悦，使心迷乱。‘使心昏迷’如同因酒醉致迷乱，则谓‘醉者’。‘似被缚'意为束缚不放，则谓‘缚者’。有人见琴上物具却不喜，便如此论说。‘触边’是指其所在的琴边。‘角’是方形琴的三个侧杆。”
So taṃ vīṇanti so rājā ‘‘āharatha naṃ vīṇaṃ, ahamassā saddaṃ pasissāmī’’ti taṃ vīṇaṃ gahetvā. Dasadhā vātiādīsu paṭhamaṃ tāva dasadhā phāleyya, athassā saddaṃ apassanto satadhā phāleyya, tathāpi apassanto sakalikaṃ sakalikaṃ kareyya, tathāpi apassanto ‘‘sakalikā jhāyissanti, saddo pana nikkhamitvā palāyissati, tadā naṃ passissāmī’’ti agginā ḍaheyya. Tathāpi apassanto ‘‘sallahukāni masicuṇṇāni vātena bhassissanti, saddo sāradhaññaṃ viya pādamūle patissati, tadā naṃ passissāmī’’ti mahāvāte vā ophuneyya. Tathāpi apassanto ‘‘masicuṇṇāni yathodakaṃ gamissanti, saddo pana pāraṃ gacchanto puriso viya nikkhamitvā tarissati, tadā naṃ passissāmī’’ti nadiyā vā sīghasotāya pavāheyya.
那琴手与国王对话曰：“请携带此琴，我今日必使其发声。”持琴而去。谓十次呼唤时，琴声响起；若未见其琴，则声起百倍。即使眼不见者，琴仍全音演奏；即使未见琴，则琴声念头破散即消失，他将焚琴于火。即使未见者，琴声如风中毛絮，将飘落于琴根。若大风起，则琴声亦被吹散。即使未见琴者，琴毛如水中漂浮，琴声如人顺水而下，流速迅速，琴声从耳边消逝。
Evaṃ vadeyyāti sabbehipimehi upāyehi apassanto te manusse evaṃ vadeyya. Asatī kirāyanti asatī kira ayaṃ vīṇā, lāmikāti attho. Asatīti lāmakādhivacanametaṃ. Yathāha –
故人当如是评说：诸种境域皆通过若此方式不可见琴者，唯为人身之通俗所云“假琴”。“Asatī”者，谓不真实、不纯正。 “Lāmikāti”即“不实之领导者”之意。此“asatī”一词为对此之专用称谓。譬如有云：
‘‘Asā lokitthiyo nāma, velā tāsaṃ na vijjati;
『这被称作非世间女子，她们的时间（适宜时期）并不存在；」
Sārattā ca pagabbhā ca, sikhī sabbaghaso yathā’’ti. (jā. 1.1.61);
「速疾」者，即迅速发展之意；「根本」者，即最初之始。「头首」者，犹如鸟类羽翎之冠；「巢顶」者，如鸟巢最高处。此语喻如如来教法，起于迅疾，根本稳固，宛如鸟冠与鸟巢之顶，安住其中，坚固无虞。此义引自《经集》第一册第一章第六十一偈。
Yathevaṃ yaṃkiñci vīṇā nāmāti na kevalañca vīṇāyeva lāmikā, yatheva pana ayaṃ vīṇā nāma, evaṃ yaṃkiñci aññampi tantibaddhaṃ, sabbaṃ taṃ lāmakamevāti attho. Evameva khoti ettha vīṇā viya pañcakkhandhā daṭṭhabbā, rājā viya yogāvacaro. Yathā so rājā taṃ vīṇaṃ dasadhā phālanato paṭṭhāya vicinanto saddaṃ adisvā vīṇāya anatthiko hoti, evaṃ yogāvacaro pañcakkhandhe sammasanto ahanti vā mamanti vā gahetabbaṃ apassanto khandhehi anatthiko hoti. Tenassa taṃ khandhasammasanaṃ dassento rūpaṃ samanvesati yāvatā rūpassa gatītiādimāha.
正如任意一种名称的琴弦不仅仅是指琴弦本身，譬如此这琴被称为“琴”，同样地，任何有弦连接的器物整体都称为琴（琴弦部分）。这里也正如琴一般，应当观察五蕴，如同国王般的瑜伽修习者，以国王十种果实的心念，审察琴的各个发音。如同那琴不合用，若失真音，则瑜伽修习者观察五蕴，若忽视或误认，执持应断除的事物，违背五蕴，便是不合用的。对此，五蕴的观察即是观察形色，所言乃是形色的“流转”等义。
Tattha samanvesatīti pariyesati. Yāvatā rūpassa gatīti yattakā rūpassa gati. Tattha gatīti gatigati, sañjātigati, salakkhaṇagati, vibhavagati, bhedagatīti pañcavidhā honti. Tattha idaṃ rūpaṃ nāma heṭṭhā avīcipariyantaṃ katvā upari akaniṭṭhabrahmalokaṃ anto katvā etthantare saṃsarati vattati, ayamassa gatigati nāma.
此处“观察”意为探究、考察。关于形色的流转，即形色所达到的流动状态。所谓流转有五种，即行流（产生流）、因缘流、特征流、分别流及断别流。这里“形色”乃指从下至上，没有边界的无尽空间，如梵天界的最高处之间反复轮转流转，这便是所谓的“流转”状态。
Ayaṃ pana kāyo neva padumagabbhe, na puṇḍarīkanīluppalādīsu sañjāyati, āmāsayapakkāsayānaṃ pana antare bahalandhakāre duggandhapavanavicarite paramajegucche okāse pūtimacchādīsu kimi viya sañjāyati , ayaṃ rūpassa sañjātigati nāma.
此身躯并非来自莲花芽胎、莲花花瓣等，而是在脏腑、肝脏相连接处，伴随着漆黑晦暗、臭秽之风流动，在极其细小的腐败恶臭残渣处，产生某种形态，这便称为形色的“产生流转”。
Duvidhaṃ pana rūpassa lakkhaṇaṃ, ‘‘ruppatīti kho, bhikkhave, tasmā rūpa’’nti (saṃ. ni. 3.79) evaṃ vutta ruppanasaṅkhātaṃ paccattalakkhaṇañca aniccādibhedaṃ sāmaññalakkhaṇañca, ayamassa salakkhaṇagati nāma.
形色的特征有两种，《增支部·序品》第三章七十九节中说：“诸比库啊，由于具有形色，因此名为形色。”这表示形色不仅仅是名称的聚合体，更具备个别的特征，属于无常等变化的种类，且具有共同的普遍特征，这被称为形色的“特征流”。
‘‘Gati migānaṃ pavanaṃ, ākāso pakkhinaṃ gati;
（经文引述形色流转特征）“流动是野兽的移动，是风的吹动，是天空的鸟类飞行的运动；
Vibhavo gati dhammānaṃ, nibbānaṃ arahato gatī’’ti. (pari. 339) –
分别是法的变化，涅槃是阿拉汉的归宿。”（论义卷第三百三十九节）——
Evaṃ vutto rūpassa abhāvo vibhavagati nāma. Yo panassa bhedo, ayaṃ bhedagati nāma. Vedanādīsupi eseva nayo. Kevalañhettha upari yāva bhavaggā tesaṃ sañjātigati, salakkhaṇagatiyañca vedayitasañjānanaabhisaṅkharaṇavijānanavasena paccattalakkhaṇaṃ veditabbaṃ.
如此所说，色界的无现象称为无分流行。其分别名为分别流行。同样，在受等诸法中亦复如是。唯独于此上面，至于生死流行，那些依缘而生的现象，以及识所缘生的分别、知见、认识等作用的结果，应当当下分别认识。
Tampi tassa na hotīti yadetaṃ rūpādīsu ahanti vā mamanti vā asmīti vā evaṃ niddiṭṭhaṃ diṭṭhitaṇhāmānaggāhattayaṃ, tampi tassa khīṇāsavassa na hotīti yathānusandhināva suttāgataṃ. Tena vuttaṃ mahāaṭṭhakathāyaṃ –
所谓“空无”者，并非意谓诸色等法不存在，或者不存在我见、我执、见爱取爱等烦恼，乃是经律所明说的状况。亦非谓已断除所有烦恼。由此缘起大注疏中有云——
‘‘Ādimhi sīlaṃ kathitaṃ, majjhe samādhibhāvanā;
“最初说戒律，中间修习禅定，
Pariyosāne ca nibbānaṃ, esā vīṇopamā kathā’’ti.
终究证得涅槃，如弹指般转灭。”
10. Chappāṇakopamasuttavaṇṇanā10. 六生类喻经注释
§247
247. Dasame arugattoti vaṇasarīro. Tesaṃyeva arūnaṃ pakkattā pakkagatto. Saravananti kaṇḍavanaṃ. Evameva khoti arugatto puriso viya dussīlapuggalo veditabbo. Tassa kusakaṇṭakehi viddhassa sarapattehi ca asidhārūpamehi vilikhitagattassa bhiyyosomattāya dukkhadomanassaṃ viya tattha tattha sabrahmacārīhi ‘‘ayaṃ so imesañca imesañca kammānaṃ kārako’’ti vuccamānassa uppajjanadukkhaṃ veditabbaṃ.
第247条。十曰无病，意指无病之体。其无疾病者，称为无疾。林野称为灌木丛。依此，如同无疾之人，品行恶劣者也应被认识。此人在荆棘密布之处，如罗网般被刺扎，承受极度的痛苦忧愁，因此群比库们应当于处处知晓此人即是种种恶行的造作业因，而生出忧愁烦恼感。
Labhati vattāranti labhati codakaṃ. Evaṃkārīti evarūpānaṃ vejjakammadūtakammādīnaṃ kārako. Evaṃsamācāroti vidhavā gocarādivasena evarūpagocaro. Asucigāmakaṇṭakoti asuddhaṭṭhena asuci, gāmavāsīnaṃ vijjhanaṭṭhena kaṇṭakoti gāmakaṇṭako.
“取得流转者”是指获得烦恼贪念之因。如此一来，即是恶业、恶行为及引业使者等之因。如法行为称为习气，诸此恶行如同暗尘障，污秽之荆棘。故曰不净荆棘，指以污秽恶行所缠绕，乡村百姓眼中即为荆棘。
Pakkhinti hatthisoṇḍasakuṇaṃ. Ossajjeyyāti vissajjeyya. Āviñcheyyunti ākaḍḍheyyuṃ. Pavekkhāmīti pavisissāmi. Ākāsaṃ ḍessāmīti ākāsaṃ uppatissāmi.
比喻如同象鼻、鸟翼。所谓抛弃者，即放下者。意谓远离、放开。所谓观察，就是深入其中、审视。所谓进入，即将进入。所谓空中显现，即空中出现。
Etesu pana ahi ‘‘bhogehi maṇḍalaṃ bandhitvā supissāmī’’ti vammikaṃ pavisitukāmo hoti. Susumāro ‘‘dūre bilaṃ pavisitvā nipajjissāmī’’ti udakaṃ pavisitukāmo hoti. Pakkhī ‘‘ajaṭākāse sukhaṃ vicarissāmī’’ti ākāsaṃ ḍetukāmo hoti. Kukkuro ‘‘uddhanaṭṭhāne chārikaṃ byūhitvā usumaṃ gaṇhanto nipajjissāmī’’ti gāmaṃ pavisitukāmo hoti. Siṅgālo ‘‘manussamaṃsaṃ khāditvā piṭṭhiṃ pasāretvā sayissāmī’’ti āmakasusānaṃ pavisitukāmo hoti. Makkaṭo ‘‘ucce rukkhe abhiruhitvā disādisaṃ pakkhandissāmī’’ti vanaṃ pavisitukāmo hoti.
在这些当中，蛇因为“围绕洞穴筑起巢穴，就要安睡”而想进入蟒洞。鼠类因为“远处进入洞穴便隐匿”而想进入水穴。飞鸟因为“将在空无中自由自在地飞翔”而欲窥空隙。狗因为“在高地上布散觅食足迹，然后隐没”而想进入村落。豺狼因为“吃了人肉，张开背部躺卧”，因此想进入猪舍。猴子因为“爬上高树，四处张望”而欲入林。
Anuvidhāyeyyunti anugaccheyyuṃ, anuvidhiyeyyuntipi pāṭho, anuvidhānaṃ āpajjeyyunti attho. Yattha so yāti, tattheva gaccheyyunti vuttaṃ hoti. Evamevāti ettha cha pāṇakā viya chāyatanāni daṭṭhabbāni, daḷharajju viya taṇhā, majjhe gaṇṭhi viya avijjā. Yasmiṃ yasmiṃ dvāre ārammaṇaṃ balavaṃ hoti, taṃ taṃ āyatanaṃ tasmiṃ tasmiṃ ārammaṇe āviñchati.
所谓追随，即跟从；所谓遵循，也是指跟从；所谓方法、缘由是指意向。即去向何处，就往何处去。如是说。这里如同渔网一般，应观察「处」的不同样态，如坚韧的网绳是欲望，中心的结便是无明。在哪个门口有强力的兴趣，就在那个境界里受其牵引而探究。
Imaṃ pana upamaṃ bhagavā sarikkhakena vā āhareyya āyatanānaṃ vā nānattadassanavasena. Tattha sarikkhakena tāva visuṃ appanākiccaṃ natthi, pāḷiyaṃyeva appitā. Āyatanānaṃ nānattadassanena pana ayaṃ appanā – ahi nāmesa bahi sittasammaṭṭhe ṭhāne nābhiramati, saṅkāraṭṭhānatiṇapaṇṇagahanavammikāniyeva pana pavisitvā nipannakāle abhiramati, ekaggataṃ āpajjati. Evameva cakkhupetaṃ visamajjhāsayaṃ, maṭṭhāsu suvaṇṇabhittiādīsu nābhiramati, oloketumpi na icchati, rūpacittapupphalatādivicittesuyeva pana abhiramati. Tādisesu hi ṭhānesu cakkhumhi appahonte mukhampi vivaritvā oloketukāmo hoti.
世尊以此喻喻示，譬如用细线引导，展示诸境各异之相。那细线对鱼而言，几乎无害，没有烦恼，安稳悦目。诸境异相的安稳，是指如蛇离开其居所的安适无烦，虽处于蚁巢、蜘蛛网及其缠绕之处，却入其境而安逸，得到专注。同理，眼睛刚睁开、心怀妄念不正，对恶臭、不净之物不生欢喜；但对金色华盖等美好之物则生欣悦。在此类地方，眼中虽无光彩，但因眷恋而开眼观视。
Susumāropi bahi nikkhanto gahetabbaṃ na passati, akkhiṃ nimīletvā carati. Yadā pana byāmasatamattaṃ udakaṃ ogāhitvā bilaṃ pavisitvā nipanno hoti, tadā tassa cittaṃ ekaggaṃ hoti, sukhaṃ supati. Evameva sotampetaṃ bilajjhāsayaṃ ākāsasannissitaṃ, kaṇṇacchiddakūpakeyeva ajjhāsayaṃ karoti, kaṇṇacchiddākāsoyeva tassa saddasavane paccayo hoti. Ajaṭākāsopi vaṭṭatiyeva. Antoleṇasmiñhi sajjhāye kayiramāne na leṇacchadanaṃ bhinditvā saddo bahi nikkhamati, dvāravātapānachiddehi pana nikkhamitvā dhātuparamparā ghaṭṭento āgantvā sotapasādaṃ ghaṭṭeti. Atha tasmiṃ kāle ‘‘asukaṃ nāma sajjhāyatī’’ti leṇapiṭṭhe nisinnā jānanti.
鼠类出来时不看外物，只闭目行走。当它因疲倦喝水、进入洞穴安歇时，心专注且安稳，安然入眠。亦如耳根对外界无视，心意沉潜于空无之中，如同耳朵被切断一般，安心而独自处。即使空无如同旋转，又如地穴，声响不穿出洞穴之外。风吹洞口，声响随空气振动而产生。于是有人知晓“这声音是不久将消失的气息”。
Evaṃ sante sampattagocaratā hoti, kiṃ panetaṃ sampattagocaranti? Āma sampattagocaraṃ. Yadi evaṃ dūre bheriādīsu vajjamānesu ‘‘dūre saddo’’ti jānanaṃ na bhaveyyāti. No na bhavati. Sotapasādasmiñhi ghaṭṭite ‘‘dūre saddo, āsanne saddo, paratīre orimatīre’’ti tathā tathā jānanākāro hoti, dhammatā esāti. Kiṃ etāya dhammatāya? Yato yato chiddaṃ, tato tato savanaṃ hoti candimasūriyādīnaṃ dassanaṃ viyāti asampattagocaramevetaṃ.
如是住持内境，能知其所能达现之处。所谓所能达者，确实是达所能处。若离远处鼓声等嘈杂而无识知为“远声”，则不成立。实际上不成立。在耳门中，声响接触时，声能由远及近、由远及近地分别知晓，这是法的本性。为何有此法性？因断处于何处，听闻处即处于何处，犹如见日月等光景，正是所能达处。
Pakkhīpi rukkhe vā bhūmiyaṃ vā na ramati. Yadā pana ekaṃ vā dve vā leḍḍupāte atikkamma ajaṭākāsaṃ pakkhando hoti, tadā ekaggacittataṃ āpajjati. Evameva ghānampi ākāsajjhāsayaṃ vātūpanissayagandhagocaraṃ. Tathā hi gāvo navavuṭṭhe deve bhūmiṃ ghāyitvā ghāyitvā ākāsābhimukho hutvā vātaṃ ākaḍḍhanti. Aṅgulīhi gandhapiṇḍaṃ gahetvāpi ca upasiṅghanakāle vātaṃ anākaḍḍhanto neva tassa gandhaṃ jānāti.
鸟类无论栖息在树上还是地面上皆不感到安乐。然而当一只或两只鸟跨越一根枝条，有如横切天空，心神便会专注不散。同理，地面上的土块如空气中的安住之所，是依风而起、随风而变的存在。正如刚刚生出的牛群，用蹄反复践踏土地，面向天空吹拂风气。即使用手指捏住气味源，步入近前时若不拽风，也无法识别气味。
Kukkuropi bahi caranto khemaṭṭhānaṃ na passati, leḍḍudaṇḍādīhi upadduto hoti. Antogāmaṃ pavisitvā uddhanaṭṭhāne chārikaṃ byūhitvā nipannassa panassa phāsu hoti. Evameva jivhāpi gāmajjhāsayā āposannissitarasārammaṇā. Tathā hi tiyāmarattiṃ samaṇadhammaṃ katvāpi pātova pattacīvaramādāya gāmaṃ pavisitabbaṃ hoti. Sukkhakhādanīyassa ca na sakkā kheḷena atemitassa rasaṃ jānituṃ.
正在外游走的狗，看不到安全的场所，常被横卧的树枝等所妨碍。进入村落时，若行人多且拥挤，反而增加跌倒摔伤的危险。同样，舌头因浸润于村居的水而依赖湿润质地。譬如修行者三个月坚持禅法，即使身着破旧袈裟，也需进入村落生活。余味不足干净食物也无法令舌头感知其味。
Siṅgālopi bahi caranto ratiṃ na vindati, āmakasusāne manussamaṃsaṃ khāditvā nipannasseva panassa phāsu hoti. Evameva kāyopi upādiṇṇakajjhāsayo pathavīsannissitaphoṭṭhabbārammaṇo. Tathā hi aññaṃ upādiṇṇakaṃ alabhamānā sattā attanova hatthatale sīsaṃ katvā nipajjanti. Ajjhattikabāhirā cassa pathavī ārammaṇaggahaṇe paccayo hoti. Susanthatassāpi hi sayanassa heṭṭhāṭhitānampi vā phalakānaṃ na sakkā anisīdantena vā anuppīḷantena vā thaddhamudubhāvo jānitunti ajjhattikabāhirā pathavī etassa phoṭṭhabbajānane paccayo hoti.
公牛在外奔走时感受不到欢愉，吃了腐败的尸肉如同摔倒受伤一般。同理，身心附着于世间，如受土地所限，难以自如起伏。正如有兽被猎人捕获，头部被钉固定后即遭处死。其内外均受土地的接触与支撑，是此受难的因缘。即使睡卧时，身下若有木板，不能自由坐起或活动，内外接触土地的状态便产生。
Makkaṭopi bhūmiyaṃ vicaranto nābhiramati, hatthasatubbedhaṃ panassa rukkhaṃ āruyha viṭapapiṭṭhe nisīditvā disāvidisā olokentasseva phāsuko hoti. Evaṃ manopi nānajjhāsayo bhavaṅgapaccayo, diṭṭhapubbepi nānārammaṇajjhāsayaṃ karotiyeva mūlabhavaṅgaṃ panassa paccayo hotīti ayamettha saṅkhepo, vitthārena pana āyatanānaṃ nānattaṃ visuddhimagge āyatananiddese vuttameva.
猴子漫步地面时不安宁，反而爬上树枝坐于树冠之中，环视四方更觉安全。同理，心识无数附着因缘，外境感知多样，构成身心的基本因素。因缘复杂，此处简略叙说，详细说法见关于六处的清净修道章节。
Taṃ cakkhu nāviñchatīti taṇhārajjukānaṃ āyatanapāṇakānaṃ kāyagatāsatithambhe baddhānaṃ nibbisevanabhāvaṃ āpannattā nākaḍḍhatīti imasmiṃ sutte pubbabhāgavipassanāva kathitā.
眼识因渴望而不净，正如贪爱之人被五欲缠绕，若心被束缚于欲望之境便陷入失去平衡状态。此义于本经前部分的内观破执中已阐明。
11. Yavakalāpisuttavaṇṇanā11. 麦束经注释
§248
248. Ekādasame yavakalāpīti lāyitvā ṭhapitayavapuñjo. Byābhaṅgihatthāti kājahatthā. Chahi byābhaṅgīhi haneyyunti chahi puthulakājadaṇḍakehi potheyyuṃ. Sattamoti tesu chasu janesu yave pothetvā pasibbake pūretvā ādāya gatesu añño sattamo āgaccheyya. Suhatatarā assāti yaṃ tattha avasiṭṭhaṃ atthi bhusapalāpamattampi, tassa gahaṇatthaṃ suṭṭhutaraṃ hatā.
248. “第十一处 谷堆”是指晾晒的谷物堆。“拆断的手”是指干枯之手。用六种拆断的工具砍伐，用六种大树叉挑拣。第七者在这六位中指的是第七个农夫，负责装谷物、堆谷物及收取谷物的人。若再有第七人进来，则属于第七者。最熟练者称为‘苏哈塔’，耕种时最熟练，甚至比哗哗作响的谷堆都更牢固。此词用来比喻更加坚固或完善的状态。
Evameva khoti ettha catumahāpatho viya cha āyatanāni daṭṭhabbāni, catumahāpathe nikkhittayavakalāpī viya satto, cha byābhaṅgiyo viya iṭṭhāniṭṭhamajjhattavasena aṭṭhārasa ārammaṇāni, sattamā byābhaṅgī viya bhavapatthanā kilesā. Yathā catumahāpathe ṭhapitā yavakalāpī chahi byābhaṅgīhi haññati, evamime sattā aṭṭhārasahi ārammaṇadaṇḍakehi chasu āyatanesu haññanti. Yathā sattamena suhatatarā honti, evaṃ sattā bhavapatthanakilesehi suhatatarā honti bhavemūlakaṃ dukkhaṃ anubhavamānā.
如是者，在此如同「四大恶道」一般，应当观察六处。六处为四恶道中投生的生命，以自在随意而变化。此六处犹如由十八种根本缘起而生的境界；第七者即由这十八种生灭烦恼所生的轮回之毒。如同四大恶道由如同荚果般的种子所显现，终将灭亡；此六处众生亦在这十八种根本缘起的境界中相继灭尽。当第七者烦恼较为调伏时，轮回众生依止于此恶毒烦恼，自然更觉生死之苦难以承受。
Idāni nesaṃ taṃ bhavapatthanakilesaṃ dassetuṃ bhūtapubbaṃ, bhikkhavetiādimāha. Tatrāti sudhammāyaṃ bhummaṃ, sudhammāya devasabhāya dvāreti attho. Dhammikā kho devāti dhammikā ete devā nāma, yehi mādisaṃ asurādhipatiṃ gahetvā mayhaṃ bhedanamattampi na katanti sandhāya vadati. Adhammikā devāti adhammikā ete devā nāma, ye mādisaṃ asurādhipatiṃ navagūthasūkaraṃ viya kaṇṭhapañcamehi bandhanehi bandhitvā nisīdāpenti. Evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhananti taṃ kira padumanāḷasuttaṃ viya makkaṭajālasuttaṃ viya ca sukhumaṃ hoti, chettuṃ pana neva vāsiyā na pharasunā sakkā. Yasmā pana citteneva bajjhati, cittena muccati, tasmā ‘‘vepacittibandhana’’nti vuttaṃ.
现在，为了显示这轮回烦恼的本质，世尊对比库们说。这里“纯正法”为佛法、“净正法”为天众法意。而所谓“净正天众”，乃指具法行，持戒护持佛法的天人；他们虽率领魔王为首的魔众，也未敢对佛法起分裂之心。所谓“不净天众”，则是执魔主为首，被其束缚，如同被用脖索紧绑，不得自由入位的天人。诸比库啊，这种束缚如同脆弱的蜘蛛网，表面虽轻柔细致而不易断裂，但实际上若用心一断即解脱，因此此谓“缠心之网”。
Tato sukhumataraṃ mārabandhananti kilesabandhanaṃ panesaṃ tatopi sukhumataraṃ, neva cakkhussa āpāthaṃ gacchati, na iriyāpathaṃ nivāreti. Tena hi baddhā sattā pathavitalepi ākāsepi yojanasatampi yojanasahassampi gacchantipi āgacchantipi. Chijjamānaṃ panetaṃ ñāṇeneva chijjati, na aññenāti ‘‘ñāṇamokkhaṃ bandhana’’ntipi vuccati.
比此更为细微的是魔的束缚，亦即烦恼的枷锁。此枷锁不致伤及眼、触及身，故众生虽被束缚却能在地上与空中往来进出。此链非他能断，唯有智慧力能断，故称之为“智慧解脱的枷锁”。
Maññamānoti taṇhādiṭṭhimānānaṃ vasena khandhe maññanto. Baddho mārassāti mārabandhanena baddho. Karaṇatthe vā etaṃ sāmivacanaṃ, kilesamārena baddhoti attho. Mutto pāpimatoti mārassa bandhanena mutto. Karaṇattheyeva vā idaṃ sāmivacanaṃ, pāpimatā kilesabandhanena muttoti attho.
所谓“思量认为”，即指执着贪念见解者。因由魔的枷锁被束缚者，意即被烦恼之魔所缠缚之意。或立言辞说，此谓被烦恼魔紧紧束缚。所谓“解脱恶行”，指以魔的枷锁为囚禁；亦有言此语意指，与烦恼枷锁相悖而得解脱者。
Asmīti padena taṇhāmaññitaṃ vuttaṃ. Ayamahasmīti diṭṭhimaññitaṃ. Bhavissanti sassatavasena diṭṭhimaññitameva. Na bhavissanti ucchedavasena. Rūpītiādīni sassatasseva pabhedadīpanāni. Tasmāti yasmā maññitaṃ ābādhaṃ antodosanikantanavasena rogo ceva gaṇḍo ca sallañca, tasmā. Iñjitantiādīni yasmā imehi kilesehi sattā iñjanti ceva phandanti ca papañcitā ca honti pamattākārapattā, tasmā tesaṃ ākāradassanatthaṃ vuttāni.
以我念为名，即谓贪欲之我见。以我为念，为见执著者。谓此执执著见如常见，执执著常见如实存在，非灭尽见。色等法等为常见之分类参考。由于执著生老病死之苦为不净之苦，痛苦肿胀及瘙痒等亦如是，故谓此。如“刺伤”等痛苦即由这些烦恼生起，众生因之受苦，迷乱懈怠，行为堕落，故作此种记号之说以警示。
Mānagatavāre pana mānassa gataṃ mānagataṃ, mānapavattīti attho. Mānoyeva mānagataṃ gūthagataṃ muttagataṃ viya. Tattha asmīti idaṃ taṇhāya sampayuttamānavasena vuttaṃ. Ayamahamasmīti diṭṭhivasena. Nanu ca diṭṭhisampayutto nāma māno natthīti? Āma natthi, mānassa pana appahīnattā diṭṭhi nāma hoti. Mānamūlakaṃ diṭṭhiṃ sandhāyetaṃ vuttaṃ. Sesaṃ sabbattha uttānamevāti.
所谓“受慢在心”，指受慢心随其存在与消逝。受慢之意等于堕落、邪恶的心态，或如被串联起的束缚、囚禁。这里以“我我”之念，喻指贪欲执著的见解。如此受慢与执著之见虽共存但不全同，实为执著之根基。此见需以根本见解来加以区别，故称“受慢根本见”，总归其义是提升解脱见解。
Āsīvisavaggo. · 毒蛇品
Catuttho paṇṇāsako. · 第四五十集。
Saḷāyatanasaṃyuttavaṇṇanā niṭṭhitā. · 《六处相应》注释终了。