2. Nīvaraṇappahānavaggo · 2. 盖断品义注
1. Rūpādivaggavaṇṇanā一、色等品释
Tattha aṅguttarāgamo nāma ekakanipāto dukanipāto tikanipāto catukkanipāto pañcakanipāto chakkanipāto sattakanipāto aṭṭhakanipāto navakanipāto dasakanipāto ekādasakanipātoti ekādasa nipātā honti. Suttato –
其中，增支部中的诸篇依序名为单篇、双篇、三篇、四篇、五篇、六篇、七篇、八篇、九篇、十篇、十一篇，共有十一篇。经文云：
‘‘Nava suttasahassāni, pañca suttasatāni ca;
「有九千部经，外加五百部；
Sattapaññāsa suttāni, honti aṅguttarāgame’’.
共有七十五部经，在增支部中。」
Tassa nipātesu ekakanipāto ādi, suttesu cittapariyādānasuttaṃ. Tassāpi ‘‘evaṃ me suta’’ntiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādi. Sā panesā paṭhamamahāsaṅgīti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya ādimhi vitthāritā, tasmā sā tattha vitthāritanayeneva veditabbā.
在这些篇章中，第一单篇起首，是含有心法详说的经。此经中亦有『如是我闻』等开头句，此乃由长老阿难在第一次大僧祇会中所说，其后又由《长部注疏》的祥瑞辉映篇首对该经作了详细阐释，因此该处当依此详细阐释而了解。
Nidānavaṇṇanā因缘释
§1
1. Yaṃ panetaṃ ‘‘evaṃ me suta’’ntiādikaṃ nidānaṃ, tattha evanti nipātapadaṃ, metiādīni nāmapadāni. Sāvatthiyaṃ viharatīti ettha vīti upasaggapadaṃ, haratīti ākhyātapadanti iminā tāva nayena padavibhāgo veditabbo.
注释云：所谓『如是我闻』等作为开头，在此处作为篇章的名称，『如是』『我』『闻』分别为名词。『沙瓦提中居住』中的『中』为前缀，『居住』为动词，应以此原则区分词性成分。
Atthato pana evaṃsaddo tāva upamūpadesa-sampahaṃsana-garahaṇavacana-sampaṭiggahākāranidassanāvadhāraṇādi-anekatthappabhedo. Tathā hesa ‘‘evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti evamādīsu (dha. pa. 53) upamāyaṃ āgato. ‘‘Evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba’’ntiādīsu (a. ni. 4.122) upadese. ‘‘Evametaṃ bhagavā, evametaṃ sugatā’’tiādīsu (a. ni. 3.66) sampahaṃsane. ‘‘Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī’’tiādīsu (saṃ. ni. 1.187) garahaṇe. ‘‘Evaṃ, bhanteti kho te bhikkhū bhagavato paccassosu’’ntiādīsu (ma. ni. 1.1) vacanasampaṭiggahe. ‘‘Evaṃ byākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādīsu (ma. ni. 1.398) ākāre. ‘‘Ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ…pe… phāsuvihāraṃ pucchatī’ti, evañca vadehi ‘‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā’’tiādīsu (dī. ni. 1.445) nidassane. ‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vāti? Akusalā, bhante. Sāvajjā vā anavajjā vāti? Sāvajjā, bhante. Viññugarahitā vā viññuppasatthā vāti? Viññugarahitā, bhante. Samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī’’tiādīsu (a. ni. 3.66) avadhāraṇe. Svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo.
然而实际上，此类语句具有多层含义，可用作比喻、教诲、嘲讽、例证、说明等多种用法。例如「如是生者为死，当作善业」等语用作比喻（见佛遗教经第五十三经）。「此当行彼当废」等用于教诲（见增支部四百廿二经）。「如是世尊，如是善逝」等用来嘲讽（见增支部三百六十六经）。「此也是此衣，在此沙门头上颜色所示」等用于例证（见增支部一百八十七经）。「此是，尊者比库们是佛所闻」等用作断言（见中部一经）。「佛陀所说法，我所知道」等形式出现为说明（见中部四百之三九九经）。「来吧，学童，阿难于此而近前沙门安慰解释」等记载于长部一经。又如「时光啊，此法是善还是不善？」「不善，是的。」「是应受责难、还是无过？」「是应受责难」等对话出现于增支部第三卷六十六经，用以说明原因。以上可见此类语句在此乃至前文示例中，具有丰富多样的用法和含义，须自行观察其用法、例证与前后说明以会通理解。
Tattha ākāratthena evaṃsaddena etamatthaṃ dīpeti – nānānayanipuṇaṃ anekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti.
此中以字义及语音释义，显明此理──多方善巧，众多心识起合，具足义义表达，诸般标辨，法义说明广大，深奥难解。适合诸众生资质根基各异，随机说法，初入流果者得闻，皆由彼世尊言教完备，何人能尽解其义理？虽普遍欲追求听解，我已这样闻受，且唯此一义而已。
Nidassanatthena ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento ‘‘evaṃ me sutaṃ, mayāpi evaṃ suta’’nti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti.
为解示真相，他自证言：『我非自然成就者，此义非我所证』，以此解脱自我束缚，而今应言一切经文皆悉示此义理。
Avadhāraṇatthena ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, satimantānaṃ, gatimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219, 223) evaṃ bhagavatā , ‘‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’’ti (a. ni. 5.169) evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukāmataṃ janeti ‘‘evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabba’’nti.
凭持要义，世尊言：『诸比库闻法甚广，如来弟子，念力坚固，行进正道，具勇毅心，善于奉侍』（阿含经、增支部记载）如是，世尊称赞长老阿难，具足利益法、善巧表达、辞义通达、语音恰当，复经论述者亦赞称为诸众生善导者，生起听法渴求：『如是我已闻，且其义理及语义均足，不当他见』。
Mesaddo tīsu atthesu dissati. Tathā hissa ‘‘gāthābhigītaṃ me abhojaneyya’’ntiādīsu (su. ni. 81; saṃ. ni. 1.194) mayāti attho. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.88) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave, bhavathā’’tiādīsu (ma. ni. 1.29) mamāti attho. Idha pana ‘‘mayā suta’’nti ca, ‘‘mama suta’’nti ca atthadvaye yujjati.
“旨意”在三方面显现。譬如他言『我属赞唱偈颂，不应疏食』等（梵杂藏、增支部），属于此意。或言『世尊善哉，简约说法』（增支部）属此意。又言『请为我作法施』（长部），属此意。此复分「由我闻受」及「为我闻受」两义合用。
Sutanti ayaṃ sutasaddo saupasaggo ca anupasaggo ca gamana-vissuta-kilinnaupacitānuyoga-sotaviññeyya-sotadvārānusāraviññātādianekatthappabhedo. Tathā hissa – ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11) vissutadhammassāti attho. ‘‘Avassutā avassutassā’’tiādīsu (pāci. 657) kilinnākilinnassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7-12) upacitanti attho. ‘‘Ye jhānappasutā dhīrā’’tiādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘‘Diṭṭhaṃ sutaṃ muta’’ntiādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa sotadvārānusārena upadhāritanti vā upadhāraṇanti vāti attho. Me-saddassa hi mayāti atthe sati ‘‘evaṃ mayā sutaṃ sotadvārānusārena upadhārita’’nti yujjati. Mamāti atthe sati ‘‘evaṃ mama sutaṃ sotadvārānusārena upadhāraṇa’’nti yujjati.
“闻受”一辞，含义多且复杂，有加前缀与不加前缀，有赞扬律洁，有述显诵诵，传闻心敬等多种不同含义。譬如以“为军所闻”为“去”意；以“闻法已见”为“闻法具足”意；以“非纯洁”为“污秽”意；以“你等已所闻功德为善”为“善巧适用”意；以“入禅定者”为“修习禅法”意；以“所见所闻理”为“须根具足”意；以“闻法者麾聚”为“遵从闻法门径”意；以“根据闻法”为“依闻为确”义。在“我所闻”义时，增加“依闻为验”；“为我所闻”义时，增加“依闻为据”义。
Evametesu tīsu padesu evanti sotaviññāṇādiviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. Sutanti assavanabhāvapaṭikkhepato anūnādhikāviparītaggahaṇanidassanaṃ. Tathā evanti tassā sotadvārānusārena pavattāya viññāṇavīthiyā nānappakārena ārammaṇe pavattabhāvappakāsanaṃ. Meti attappakāsanaṃ. Sutanti dhammappakāsanaṃ. Ayañhettha saṅkhepo – ‘‘nānappakārena ārammaṇe pavattāya viññāṇavīthiyā mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo suto’’ti.
于是于三处场合，依闻识等知见分别显现。此处示悟为闻识及诸识所共知现之缘起。闻受即断除出入火者，最不退转而稳固采纳之示现。此等皆具有依闻识门而生起之识法行。而“示”表示自知境界，“闻”表示法门开显。总之言简意赅──『诸识法随所起处，依闻之理，于此法门，不由他人作，唯此所闻法』。
Tathā evanti niddisitabbappakāsanaṃ. Meti puggalappakāsanaṃ. Sutanti puggalakiccappakāsanaṃ. Idaṃ vuttaṃ hoti – yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ sutanti.
如是，当应宣说所应宣说之所显现。所谓『比格罗』者，是显现比格罗之义。所谓『听闻』者，是显现比格罗事业之义。此为已说：我所当宣说之经文，即是我如此所闻。
Tathā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso. Evanti hi ayaṃ ākārapaññatti. Meti kattuniddeso. Sutanti visayaniddeso. Ettāvatā nānākārappavattena cittasantānena taṃsamaṅgino kattu visaye gahaṇasanniṭṭhānaṃ kataṃ hoti.
如是，对于心之连续流转，由于各异相的轮转而具有多种意义载体，这便是多样相的示现。此即所谓相的认知。所谓『比格罗』是界定义，所谓『听闻』是境界义。如此因各种相的流转，心的连续集聚于此，成就了界定和境界所涵义的存在。
Atha vā evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso. Meti ubhayakiccayuttapuggalaniddeso. Ayaṃ panettha saṅkhepo – mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhasavanakiccavohārena sutanti.
或对于比格罗事业之示现。所谓听闻，是指识业之示现。所谓界定，是指两业俱足之比格罗示现。此处简略而说，是指我以所闻之识事业相应的比格罗，依识相承之所生之闻法谓之『听闻』。
Tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha. Sutanti vijjamānapaññatti. Yañhi taṃ ettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti. Tathā evanti ca meti ca taṃ taṃ upādāya vattabbato upādāpaññatti. Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti.
这里说，所谓界定也是依真如理趣之观，以无明不起而设立的认知。其何处有理趣呢？即所依界定所得之真如理趣。所谓听闻是依于有所闻而起的认知。对此所闻之处，理趣被以听觉所获，是为真如理趣。如此所谓界定依据其缘起而成，是缘起认知；听闻则依序列等而作，是依序列认知。
Ettha ca evanti vacanena asammohaṃ dīpeti. Na hi sammūḷho nānappakārapaṭivedhasamattho hoti. Sutanti vacanena sutassa asammosaṃ dīpeti. Yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantarena mayā sutanti paṭijānāti. Iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. Tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā. Tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi.
此中又说『听闻』的词句能启发无迷惑。盖因为若无迷惑者，无能分别清净见众多相。所谓『听闻』以此语，显示所听法无迷惑。倘若所闻起搅动，如此搅动者，不应由我而言『如此听闻』。依此无迷惑成就智慧，依无搅心成就念。此中智慧先行，维持念所标示之义。念先行，以智慧为解说义理之能。由此二者之相融，具足意义的法藏得以维持。
Aparo nayo – evanti vacanena yoniso manasikāraṃ dīpeti, ayoniso manasikaroto hi nānappakārapaṭivedhābhāvato. Sutanti vacanena avikkhepaṃ dīpeti, vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ , puna bhaṇathā’’ti bhaṇati. Yoniso manasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. Tathā avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti. Na hi vikkhittacitto sotuṃ sakkoti, na ca sappurise anupassayamānassa savanaṃ atthīti.
又有另一引导——以此语句启发正思维，若非正思维，则无从分别多样相。所谓『听闻』以此词显示无散乱心，散乱心者缺乏听闻。如此散乱心之人，即使具足诸多资具，却言曰『非我所闻，复要复说』。借正思维，于此成就自觉悟，此前所作福德圆满，为正觉准备。或因所作之福德不全而有缺漏。如此无散乱心者，成就正法之闻，依善人所绳之助。盖散乱心者不能听闻，亦不能于无疑心者所闻明理。
Aparo nayo – yasmā ‘‘evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso’’ti vuttaṃ. So ca evaṃ bhaddako ākāro na sammā appaṇihitattano pubbe akatapuññassa vā hoti, tasmā evanti iminā bhaddakenākārena pacchimacakkadvayasampattimattano dīpeti. Sutanti savanayogena purimacakkadvayasampattiṃ. Na hi appatirūpadese vasato sappurisūpanissayavirahitassa vā savanaṃ atthi. Iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti, purimacakkadvayasiddhiyā payogasuddhi. Tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggaṃ viya sūriyassa udayato, yoniso manasikāro viya ca kusalakammassa, arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento evaṃ me sutantiādimāha.
另一种路径是：因为“如是者，若某心识连续体因各种不同形状的呈现而带有各种不同含义的标记，此即为多形象征”这一说法已被陈述。此处所言之“吉祥的形状”，并非以前无修行功德者亲自成就，故此借助此种吉祥形态，显现后面第二眼（对境智）的自体功德。以听闻的缘故，宣说前面第二眼的功德。因为不住于未生正形境界，且良善之士未依赖此，亦无听闻可得。此处借助后面第二眼功德的实现，清净内心功德得以成就；前面第二眼功德则是行为清净。由此内心清净则能成就修道目的，行为清净则能成就涅槃证得。已证行为与内心清净者，方能证得内证入圣（来到内心），如日出般显明，说法者当用精勤正思明智的心，宣说世尊教言的前缘，立定根本。此为我所闻始。」
Aparo nayo – evanti iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. Sutanti iminā sotabbabhedapaṭivedhadīpakena vacanena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ. Evanti ca idaṃ yoniso manasikāradīpakavacanaṃ bhāsamāno ‘‘ete mayā dhammā manasā anupekkhitā diṭṭhiyā suppaṭividdhā’’ti dīpeti. Sutanti idaṃ savanayogadīpakavacanaṃ bhāsamāno ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Tadubhayenapi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇaṃ hi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabboti.
另一种路径是：由此针对多种分别的呈现，将自己理解的意义明了展示，这说明了智慧分辨的全面成就。以此针对不同听受类别的分别展示，使得对法之陈说与分辨能获得全面成就。由此，正理思维的光明宣说中说：“这些法均未被我内心偏废，皆为明了切分”。以听闻联系方式宣说时，又说：“许多法已被我听闻，所依言语皆已熟识”。由此双重宣说，即使法义与含义俱圆满，也在听闻中生起恭敬。因对义与义含程序圆满依恭敬而受闻，所以大益外显，便能生起恭敬，称此法为可闻法。
Evaṃ me sutanti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā , tasseva pana bhagavato vacana’’nti dīpento attānaṃ parimoceti , satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.
我如是闻：以此完整的语言，尊者阿难尊重如来所说的法，于内灭去不善之心，远超于不善基层；承认声闻身份，内入于善基层。于是远离邪法者，动心脱离邪法；立心于正法。说：“唯此而已，唯有我闻此法，亦唯以世尊之言然。”以此开示自我解脱，尊师慧命劝导，启发胜利者言教，确立法网之义。
Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kattabbā’’ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. Tenetaṃ vuccati –
又“我如是闻”者，自己生起之见解，未承认前人言教，反而无疑解说：“我亲面受持，乃是世尊者，具足四无瑕行为者、十力充足者、坚牢法阵者、狮吼者，遍满诸有、法守护者、法君主者、法灯者、法避难所者、圣法稳固轮转者、正觉者之语。于此教法之中，于意义、法语、词义、象征无有疑虑烦恼、应当或不当事项。”此语乃摧灭世间众神人等对此法的怀疑，生起信心果实。故对此言说称曰：
‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;
“破除疑无信，增进对教法的信心；
Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.
唯有我如是闻，今复言说，愿随顺果德玛世尊弟子之命。”
Ekanti gaṇanaparicchedaniddeso. Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –
此处为统一计数划分的说明。所谓时段，为划分界限的说明。统一时段，指无定限的示现。在此，“时段”的言语为——
‘‘Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;
“在集合中、片刻时、整体因缘所见；
Paṭilābhe pahāne ca, paṭivedhe ca dissati’’.
在获得与舍弃，以及及其破坏中显现”。
Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti evamādīsu (dī. ni. 1.447) samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu (dī. ni. 2.332) samūho. ‘‘Samayopi kho te bhaddāli appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati ‘bhaddāli nāma bhikkhu satthu sāsane sikkhāya aparipūrakārī’ti, ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu. ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi.
世尊亦说：“果真应该顺应自身而到临的时刻与时段。”如《大集尼拘楼经》中（dī. ni. 1.447）所说，“集合”意指“集合群集”；“片刻时”如《中部增支经》（a. ni. 8.29）所释“比库们，生活于梵行之中，即此片刻与时段”；“时节”如《波罗奈经》（pāci. 358）中“炎热时节即为涌盛时节”；“大量集合”如《大集尼拘楼经》（dī. ni. 2.332）诠释“风集”；“时段并非完全不破坏，如《中部大尼拘楼经》（ma. ni. 2.135）中所说‘时段有时不完整，世尊住于沙伐提，世尊知晓某比库布达利于导师教法修持上不完全，此即时段不完整之故’”；“例如《中部大尼拘楼经》（ma. ni. 2.260）中所叙‘于是，游方比库、剃头子、时段辩者，居于蒂杜卡与埃卡萨拉树以及玛丽嘉林园’”，此即见解。
‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;
“于所见法中，其含义及根本原理；
Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. –
贤者以坚定之智说明意义及实相”。
Ādīsu (saṃ. ni. 1.129) paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’tiādīsu (ma. ni. 1.28) pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’tiādīsu (paṭi. ma. 2.8) paṭivedho. Idha panassa kālo attho. Tena saṃvacchara-utu-māsa-aḍḍhamāsa-ratti-diva-pubbaṇha-majjhanhika-sāyanha-paṭhama-majjhima- pacchimayāma-muhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti.
“Ādīsu”者，《三藏释论》依《净饭王经》注释中谓：“正当的时间断灭，这是苦的终结”等上下诸义；又“pahānaṃ”者，谓：“苦为痛恼之境，组合之境，忧恼之境，变化之境，止灭之境”等义；更有“paṭivedho”者，谓：“告知、解释”。此中，「kālo」即时间、时节之义。在时节的细分上，以年、季、月、半月、旬、日、晨、午、晡、夜及第一、第二、中间、第三、末一刻等时段，皆称为“时节分段存在”，每一分段称为“一时”，故称“一时”在时节划分中显现出来。
Tattha kiñcāpi etesu saṃvaccharādīsu yaṃ yaṃ suttaṃ yamhi yamhi saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana ‘‘evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā’’ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā ‘‘ekaṃ samaya’’nti āha.
其中所有这些年、季节等时段中，凡所说经文于各年季、月、旬、日、时分所论述者，一切皆为长老所明白清楚且善知其义。因若说“如是我闻，于不当年、不当季、不当月、不当旬、不当时、不当日所闻”，则不能确切承受、阐明义理，并且会引生许多须辩论之事。故以“一时”为单一语汇解说其义，言“一时”者即一切时节称谓之总摄。
Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya suppakāsā anekakālappabhedā eva samayā, tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahita-paṭipattisamayesu parahita-paṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ sandhāya ‘‘ekaṃ samaya’’nti āha.
此中或指诸如胎中感受、出生、畏惧、出家、难行苦行、降伏魔王、成道、见法的欢喜修行、说法、入灭种种时节。此等诸时在天人、众生中极为殊胜，有多种不同的时段划分，谓此各时中，以说法时节的合称“一时”来称之。又于智慧、慈悲之任务时、利益自己与他人之行持时、做事所合适两种时节共处时、说法与行持时节中，有一特定时间，于此时刻称为“一时”。
Kasmā panettha yathā abhidhamme ‘‘yasmiṃ samaye kāmāvacara’’nti ca, ito aññesu ca suttapadesu ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī’’ti ca bhummavacanena niddeso kato, vinaye ca ‘‘tena samayena buddho bhagavā’’ti karaṇavacanena niddeso kato, tathā akatvā ‘‘ekaṃ samaya’’nti upayogavacanena niddeso katoti. Tattha tathā, idha ca aññathā atthasambhavato. Tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. Adhikaraṇaṃ hi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati, tasmā tadatthajotanatthaṃ tattha bhummavacanena niddeso kato.
为何此处如《相应部》中“在欲界活动之时”及其他经文说“长老比库当于独处时远离欲乐”，律中又以“世尊于彼时”为因缘语句，皆未直接使用“一时”，而此处却用“一时”语？此乃因其释义不同。此处所说“一时”属义尚未统一，需要辨别之处。释义中将“一时”视为具体的时间、场合，是因“一时”于所举诸义中，成为时间的集成及整体。在此得以标示诸法缘起及因缘生灭之时间之归纳，因此用本地根本语义解释。
Vinaye ca hetuattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi. Tasmā tadatthajotanatthaṃ tattha karaṇavacanena niddeso kato.
于律藏中因缘义、动因义也成立。譬如说，戒律的集合或十五条举措时间，由圣者如沙利司机等尚难知悉时，世尊依此因缘与动因为持戒行为指导，于各时节宣说戒律十五条之因缘，故以因缘言语指示此义。
Idha pana aññasmiñca evaṃjātike accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi. Tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti. Tenetaṃ vuccati –
又于他处有类似极端接合之义，譬如世尊于某一特殊时刻宣说他经文时，即以慈悲行为安住此殊胜时节，故此处“一时”之用为表示语用说明。因此称此为“用语说明义”。以此为说。
‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;
『依彼各自所求之义，且以地面所成之为因；』
Aññatra samayo vutto, upayogena so idhā’’ti.
『除特定时节之外，此处指所应用之处。』
Porāṇā pana vaṇṇayanti – ‘‘tasmiṃ samaye’’ti vā ‘‘tena samayenā’’ti vā ‘‘ekaṃ samaya’’nti vā abhilāpamattabhedo esa, sabbattha bhummamevatthoti. Tasmā ‘‘ekaṃ samaya’’nti vuttepi ‘‘ekasmiṃ samaye’’ti attho veditabbo.
『古人亦有论说：“在彼时刻”、“以彼时刻”或“一时”诸语，仅在表达愿望之细微差别，但意指地面所在之时间无差异。故称“一时”者，亦应解作“于一时中”。』
Bhagavāti garu. Garuñhi loke ‘‘bhagavā’’ti vadanti. Ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā ‘‘bhagavā’’ti veditabbo. Porāṇehipi vuttaṃ –
『“世尊”一词崇敬。世间众人敬称尊者为“世尊”，此尊号蕴含众凡众生之最尊崇之德，故当解“世尊”为尊荣之义。古人亦言：』
‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;
『“‘世尊’一语最高，‘世尊’一语至善；』
Garu gāravayutto so, bhagavā tena vuccatī’’ti.
『尊贵自尊者，故称为‘世尊’。”』
Apica –
亦复如是——
‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;
『有福、有幸、具足相应，与福分相应者；
Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –
享有福报、迈入福利，世尊即由此而来。』
Imissāpi gāthāya vasenassa padassa vitthārato attho veditabbo. So ca visuddhimagge (visuddhi. 1.142, 144) buddhānussatiniddese vuttoyeva.
由这句偈子的字句，应当详细了解其义。此偈即在清净之道（清净篇1.142、144）中，佛陀述说如来圣德之法故引用。
Ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ dassento bhagavato dhammasarīraṃ paccakkhaṃ karoti. Tena ‘‘na idaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā’’ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti. Ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti. Tena ‘‘evaṃvidhassa nāma ariyadhammassa desako dasabaladharo vajirasaṅghātasamānakāyo sopi bhagavā parinibbuto, kena aññena jīvite āsā janetabbā’’ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti. Evanti ca bhaṇanto desanāsampattiṃ niddisati. Me sutanti sāvakasampattiṃ. Ekaṃ samayanti kālasampattiṃ. Bhagavāti desakasampattiṃ.
至此，仅凭“如是我闻”等语，正如所闻宣说法义，佛陀示现法身的真相。于是“此非过于世尊教化之语，正是世尊为尔等所说”，以世尊示现为标志，引发众生希冀之心。曾有一时，以“世尊”之名，显现佛陀当时未灭时的形相，示现色身涅槃事实。由此“如是圣法之教化者，具备逮界之力，坚牢如铁石会合之体，般涅槃者即为世尊，若非以此生命安住，犹可怎生期望”，使众生引起对生命中度的思量，激发弘法的精进。如此宣说，说明说法完成之时。如是我闻，表明弟子的圆满成就。曾有一时，表明时间成就。称“世尊”，表明教化成就。
Sāvatthiyanti evaṃnāmake nagare. Samīpatthe cetaṃ bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgiparidīpanametaṃ. Idha pana ṭhānagamananisajjāsayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ, tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. So hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā ‘‘viharatī’’ti vuccati.
此处名为沙瓦提城。其近旁即为此地地名。『住处』乃特指声闻行、辟支佛行及梵行住处等圣行道上的别样住处之一类。此处论述交通路径、住所、坐具、卧具种种差别，依照交通道路中若干合成之解释，如此说，佛陀或立、或行、或坐、或卧，应当如实了解。实为一交通道路之障碍，被他交通路径所断，智慧断除本我，且修于无滞，于中流转，故名为“住”者也。
Jetavaneti jetassa rājakumārassa vane. Tañhi tena ropitaṃ saṃvaḍḍhitaṃ paripālitaṃ, so cassa sāmī ahosi, tasmā jetavananti saṅkhaṃ gataṃ, tasmiṃ jetavane. Anāthapiṇḍikassa ārāmeti anāthapiṇḍikena gahapatinā catupaññāsahiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyātitattā anāthapiṇḍikassāti saṅkhaṃ gate ārāme . Ayamettha saṅkhepo, vitthāro pana papañcasūdaniyā majjhimaṭṭhakathāya sabbāsavasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.14 ādayo) vutto.
「揭德林」者，谓王子揭多居之林苑。此乃其所植栽、培植、经营、管理之地，遂成为其主人之所有，此故称为揭德林。于是，给孤独荘严及其施主以四千万城缮之供养，朝向佛陀比库僧团所处分之处，建立了给孤独荘严，故林苑名为给孤独荘严。此为略义，然详细释义出于中部大疏（章1.14起）。
Tattha siyā – yadi tāva bhagavā sāvatthiyaṃ viharati, ‘‘jetavane’’ti na vattabbaṃ. Atha tattha viharati, ‘‘sāvatthiya’’nti na vattabbaṃ. Na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. Na kho panetaṃ evaṃ daṭṭhabbaṃ. Nanu avocumha ‘‘samīpatthe bhummavacana’’nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāya caranti, yamunāya carantī’’ti vuccanti, evamidhāpi yadidaṃ sāvatthiyā samīpe jetavanaṃ, tattha viharanto vuccati ‘‘sāvatthiyaṃ viharati jetavane’’ti. Gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsanaṭṭhānanidassanatthaṃ sesavacanaṃ.
此中有疑：假若世尊当时住于沙瓦提，便不可称为「揭德林中」。若住于披耶城，又不可称为「沙瓦提中」。不可能两处同时安住，故此不同凡响。此理如同恒河与亚穆纳河之畔奔行牛群，谓之“在恒河边行”，或“在亚穆纳河边行”。同理，此处林苑临沙瓦提城，居住于此云“在沙瓦提城揭德林安住”。此乃依据感官与住所之相应示现。故沙瓦提为城名，揭德林为寺园名。此分别分别，皆为方便言说所用。
Tattha sāvatthivacanena āyasmā ānando bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, jetavanādikittanena pabbajitānuggahakaraṇaṃ. Tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanūpāyadassanaṃ. Purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ. Purimena karuṇāya upagamanaṃ, pacchimena paññāya apagamanaṃ. Purimena sattānaṃ hitasukhanipphādanādhimuttitaṃ, pacchimena parahitasukhakaraṇe nirupalepataṃ. Purimena dhammikasukhāpariccāganimittaphāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ. Purimena manussānaṃ upakārabahulataṃ, pacchimena devatānaṃ. Purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittataṃ. Purimena ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.170) vacanato yadatthaṃ bhagavā uppanno, tadatthaparinipphādanaṃ, pacchimena yattha uppanno, tadanurūpavihāraṃ. Bhagavā hi paṭhamaṃ lumbinivane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarāya uppattiyā vaneyeva uppanno. Tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā.
依沙瓦提城之名，尊者阿难示现佛舍家护法之事；以揭德林名纪念出家护法之行。以前者乃受缘摄持、破执烦恼而断绝欲爱；后者则为舍弃世间贪恋之智慧之示现。前期为教法宣说之著力，后期导向寂静解脱之自由。前者显示慈悲周遍众生，后者显示智慧调伏心识。前者生起令众生得乐之应机，后者则为利他乐他之修利。前者为持法僧团之护法住处，后者为远离尘劳地净修之所。前者是广泛惠及人类，后者乃天人摄受之境。前期显现世间造化成长，后期示现无常不常之理。前者决意为「一人，于此人间胜义二趣中出世，为多数人利益勤修慈愍」者，此即如来阿拉汉正觉所成就。世尊初于蓝毗尼林诞生，次于菩提树下觉悟，皆于林中初次显现。由此理旨引领，示范深义。
Tatrāti desakālaparidīpanaṃ. Tañhi yaṃ samayaṃ viharati, tatra samaye. Yasmiñca ārāme viharati, tatra ārāmeti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese vā kāle vā dhammaṃ bhāsati. ‘‘Akālo kho tāva, bāhiyā’’tiādi (udā. 10) cettha sādhakaṃ. Khoti padapūraṇamatte avadhāraṇe ādikālatthe vā nipāto. Bhagavāti lokagarudīpanaṃ. Bhikkhūti kathāsavanayuttapuggalavacanaṃ. Api cettha ‘‘bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhū’’tiādinā (pārā. 45; vibha. 511) nayena vacanattho veditabbo. Āmantesīti ālapi abhāsi sambodhesīti ayamettha attho. Aññatra pana ñāpanepi hoti. Yathāha – ‘‘āmantayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave’’ti. Pakkosanepi. Yathāha – ‘‘ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11; saṃ. ni. 2.32).
此处为说法时节之明示。所云「当时住处」，即法会时所驻之处。居于何林，即示教法所依之林。文中称「言与教之时」为说法时节。世尊讲法非无时无处，必有适当之时与处。犹如《优陀那经》云“此非时，外道之说”，此皆为方便易懂之劝导。初字起承，则于初始时节有所觉摄。尊称世尊为“世间之雄鹰”，以示其超越流俗之威仪庄严。称比库为“听法之人”，更形显其专心修行。也于此处彰显称谓应用之由来。又“劝说”为教化，以示世尊启发众生之慈愍、启觉之功德。但此处亦非仅为启迪，实有使听者明悟乃至亲证真理之意。故诸如“我劝诫敕示诸比库”，“我邀请以宣说沙利子”等句，皆含劝诫与开悟之义。
Bhikkhavoti āmantanākāraparidīpanaṃ. Tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. Bhikkhanasīlatāguṇayuttopi hi bhikkhu, bhikkhanadhammatāguṇayuttopi bhikkhu, bhikkhane sādhukāritāguṇayuttopīti saddavidū maññanti. Tena ca nesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. Bhikkhavoti iminā karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karoti. Teneva ca kathetukamyatādīpakena vacanena tesaṃ sotukamyataṃ janeti. Teneva ca sambodhanatthena sādhukaṃ savanamanasikārepi te niyojeti. Sādhukaṃ savanamanasikārāyattā hi sāsanasampatti.
「比库」二字为劝诫呼唤之指示。此称谓系因比库具持戒律等品德而成就。拥有出家戒律与其功德者即称比库，精通佛陀教义者亦复如是。以比库品德力量为本，称谓足以激励众生向善，远离愚痴恶行，因而获得尊重。在众生中流传，破除贪嗔痴等恶习。此辞由世尊以同情、悲悯、慈爱之心加以呼唤，借引导而启发修学心志。故此言语能兴起听者欢喜、爱乐，更趋专心听法，以证正法安住。
Aparesupi devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce? Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā. Parisāya ca jeṭṭhā bhikkhū paṭhamuppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthucariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca. Āsannā te tattha nisinnesu satthusantikattā. Sadāsannihitā satthusantikāvacarattāti. Apica te dhammadesanāya bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvatotipi te eva āmantesi.
又复于天地诸天及人间诸众中，为何仅以「比库」称呼？因比库为钜长庄严，贤者近于世尊，代表大众之首领。世尊之法众中以资继承与传持为大任者，首为比库。比库以其德行、智慧、对教法坚定之信仰，担当传持佛法之重。且以慈悲心普利众生，故诸天人与人间均敬仰其宗教导主。比库众为如来教法之靠山和护卫，故于各种情境与教学时，皆以「比库」为尊称，示其崇高地位与责任。
Kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desesīti? Satijananatthaṃ. Bhikkhū hi aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti, te anāmantetvā dhamme desiyamāne ‘‘ayaṃ desanā kiṃnidānā kiṃpaccayā katamāya aṭṭhuppattiyā desitā’’ti sallakkhetuṃ asakkontā duggahitaṃ vā gaṇheyyuṃ, na vā gaṇheyyuṃ. Tena nesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti.
世尊初次开示法时，为何先以‘比库们’呼唤而不直接宣说法呢？原因在于引发正念。比库们虽有分别思虑、心意散乱，或观察法、用心修业，也常坐禅思索，他们未被呼唤时，对说法之因缘缘起未能辨识，不知说法是基于何因、为达何果、以何缘由、如何成就，因而难以理解或接受。故世尊为使他们起正念，先以呼唤摄心，继而开示法义。
Bhadanteti gāravavacanametaṃ, satthu paṭivacanadānaṃ vā. Api cettha ‘‘bhikkhavo’’ti vadamāno bhagavā te bhikkhū ālapati. ‘‘Bhadante’’ti vadamānā te bhagavantaṃ paccālapanti. Tathā ‘‘bhikkhavo’’ti bhagavā ādimhi bhāsati, ‘‘bhadante’’ti te paccābhāsanti. ‘‘Bhikkhavo’’ti paṭivacanaṃ dāpeti, ‘‘bhadante’’ti paṭivacanaṃ denti. Te bhikkhūti ye bhagavā āmantesi, te. Bhagavato paccassosunti bhagavato āmantanaṃ paṭiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. Bhagavāetadavocāti bhagavā etaṃ idāni vattabbaṃ sakalaṃ suttaṃ avoca. Ettāvatā ca yaṃ āyasmatā ānandena imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakaparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattāti.
“尊者”这一敬语，含有尊敬与恭敬之意，也代表佛陀对比库的礼让回敬。佛陀称呼比库为“比库们”，比库们回敬佛陀为“尊者”。因此佛陀先以“比库们”称呼，激起比库们应答回敬之意，彼此往来交谈。受召者即是众比库，他们听闻佛陀唤召，专心聆听，现身迎接，明确领受其义。佛陀言此，意思是现在应当论说整体经文了。至此，尊者阿难为此经文欢喜，以期深入理解，遂作了缘言阐述。
Rūpādivaṇṇanā色等释
Idāni nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmītiādinā nayena bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto, sā panesā suttavaṇṇanā yasmā suttanikkhepaṃ vicāretvāva vuccamānā pākaṭā hoti, tasmā suttanikkhepavicāraṇā tāva veditabbā. Cattāro hi suttanikkhepā attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattikoti. Tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva kathesi, seyyathidaṃ – ākaṅkheyyasuttaṃ vatthasuttanti evamādīni, tesaṃ attajjhāsayo nikkhepo. Yāni pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yaṃnūnāhaṃ rāhulaṃ uttari āsavānaṃ khaye vineyya’’nti (saṃ. ni. 4.121; ma. ni. 3.416) evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ abhinīhāraṃ bujjhanabhāvañca oloketvā parajjhāsayavasena kathitāni, seyyathidaṃ – rāhulovādasuttaṃ dhammacakkappavattananti evamādīni, tesaṃ parajjhāsayo nikkhepo. Bhagavantaṃ pana upasaṅkamitvā te te devamanussā tathā tathā pañhaṃ pucchanti. Evaṃ puṭṭhena bhagavatā yāni kathitāni devatāsaṃyuttabojjhaṅgasaṃyuttādīni, tesaṃ pucchāvasiko nikkhepo. Yāni pana uppannaṃ kāraṇaṃ paṭicca kathitāni dhammadāyādasuttaputtamaṃsūpamādīni, tesaṃ aṭṭhuppattiko nikkhepo. Evamimesu catūsu nikkhepesu imassa suttassa parajjhāsayo nikkhepo. Parajjhāsayavasena hetaṃ nikkhittaṃ. Kesaṃ ajjhāsayenāti? Rūpagarukānaṃ purisānaṃ.
现在我不能以单一统一观念逐一观察各义，故佛陀未为逐句注释。因为逐条探讨经文要义是显著的，故须分章节分析。经文有四种层次：自心观照、他心观照、问答讲习与成就义理的阐述。佛陀独自以自心观理讲说如“祈愿经”等；对此他心观理多如“拉胡罗谕经”等；如诸天与人等众生来询问佛陀，佛陀则以问答方式回应，如诸觉支论、天众论等；因缘果报、法布施等境起因果关系，佛陀以缘起法为讲解内容。此四类别之意蕴，构成这部经文注释之下文，故此四分类称为“他心”，以他心作为根本。何为他心？即执着色法之人之心。
Tattha nāhaṃ, bhikkhavetiādīsu nakāro paṭisedhattho. Ahanti attānaṃ niddisati. Bhikkhaveti bhikkhū ālapati. Aññanti idāni vattabbā itthirūpato aññaṃ. Ekarūpampīti ekampi rūpaṃ. Samanupassāmīti dve samanupassanā ñāṇasamanupassanā ca diṭṭhisamanupassanā ca. Tattha ‘‘aniccato samanupassati, no niccato’’ti (paṭi. ma. 3.35) ayaṃ ñāṇasamanupassanā nāma. ‘‘Rūpaṃ attato samanupassatī’’tiādikā (paṭi. ma. 1.130) pana diṭṭhisamanupassanā nāma. Tāsu idha ñāṇasamanupassanā adhippetā. Imassa pana padassa nakārena sambandho veditabbo. Idaṃ hi vuttaṃ hoti – ahaṃ, bhikkhave, sabbaññutaññāṇena olokentopi aññaṃ ekarūpampi na samanupassāmīti. Yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhatīti yaṃ rūpaṃ rūpagarukassa purisassa catubhūmakakusalacittaṃ pariyādiyitvā gaṇhitvā khepetvā tiṭṭhati. ‘‘Sabbaṃ hatthikāyaṃ pariyādiyitvā’’tiādīsu (saṃ. ni. 1.126) hi gahaṇaṃ pariyādānaṃ nāma. ‘‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādīsu (saṃ. ni. 3.102) khepanaṃ. Idha ubhayampi vaṭṭati. Tattha idaṃ rūpaṃ catubhūmakakusalacittaṃ gaṇhantaṃ na nīluppalakalāpaṃ puriso viya hatthena gaṇhāti, nāpi khepayamānaṃ aggi viya uddhane udakaṃ santāpetvā khepeti. Uppattiñcassa nivārayamānameva catubhūmakampi kusalacittaṃ gaṇhāti ceva khepeti cāti veditabbaṃ. Tena vuttaṃ – ‘‘purisassa cittaṃ pariyādāya tiṭṭhatī’’ti.
此中“我不是，为了表扬‘比库们’而使用‘比库们’一词”，这里否定非是为褒扬而说，用“比库们”是比库们间的称呼。所谓单一观，是指同时具有两种观，即知识观察与见解观察。知识观察包含无常观、不变观；见解观察则指“依戒以观其色”。知识观察被视为主要。此语意在说明：尽管人以智慧察看，但仍不以单一样色法观察。这里“单一样色法”指禅修者四念处上观所察，类似手掌观花，不能弃置实相。观察无常见导致放弃贪爱，故二者共存。此寓意：修行者以慧观察时，知法产生、持用、废灭，不如手掌承托花朵。既观察起灭，又非忽视，故知其真谛。
Yathayidanti yathā idaṃ. Itthirūpanti itthiyā rūpaṃ. Tattha ‘‘kiñca, bhikkhave, rūpaṃ vadetha? Ruppatīti kho, bhikkhave, tasmā rūpanti vuccati. Kena ruppati? Sītenapi ruppati uṇhenapi ruppatī’’ti (saṃ. ni. 3.79) suttānusārena rūpassa vacanattho ceva sāmaññalakkhaṇañca veditabbaṃ. Ayaṃ pana rūpasaddo khandhabhavanimittapaccayasarīravaṇṇasaṇṭhānādīsu anekesu atthesu vattati. Ayañhi ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’nti (vibha. 2; mahāva. 22) ettha rūpakkhandhe vattati. ‘‘Rūpūpapattiyā maggaṃ bhāvetī’’ti (dha. sa. 161; vibha. 624) ettha rūpabhave. ‘‘Ajjhattaṃ arūpasaññī bahiddhā rūpāni passatī’’ti (dha. sa. 204-232 ādayo) ettha kasiṇanimitte. ‘‘Sarūpā, bhikkhave, uppajjanti pāpakā akusalā dhammā no arūpā’’ti (a. ni. 2.83) ettha paccaye. ‘‘Ākāso parivārito rūpanteva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306) ettha sarīre. ‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.400; 3.421) ettha vaṇṇe. ‘‘Rūpappamāṇo rūpappasanno’’ti (a. ni. 4.65) ettha saṇṭhāne. Ādisaddena ‘‘piyarūpaṃ sātarūpaṃ, arasarūpo’’tiādīnipi saṅgaṇhitabbāni. Idha panesa itthiyā catusamuṭṭhāne rūpāyatanasaṅkhāte vaṇṇe vattati. Apica yo koci itthiyā nivatthanivāsanassa vā alaṅkārassa vā gandhavaṇṇakādīnaṃ vā piḷandhanamālādīnaṃ vāti kāyappaṭibaddho ca vaṇṇo purisassa cakkhuviññāṇassa ārammaṇaṃ hutvā upakappati, sabbametaṃ itthirūpanteva veditabbaṃ. Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatīti idaṃ purimasseva daḷhīkaraṇatthaṃ vuttaṃ. Purimaṃ vā ‘‘yathayidaṃ, bhikkhave, itthirūpa’’nti evaṃ opammavasena vuttaṃ, idaṃ pariyādānānubhāvadassanavasena.
所谓“如是”与“此即此是”的说法。所谓“女色”，即女性身体。佛陀对色云：“色为何？”曰：“因寒热而有色”，这是经文意义与通用定义。“色”一词广泛用於五蕴、因缘、身体、颜色等多种含义。这里属于色蕴范畴，依《大毗婆沙论》所说“过去未来现在一切色”，及对色产生路线、观察、缘起、条件等论说。例如审视色界、客观色、以及受眼根依缘产生的眼识，色的量度与存在的确实性等。又“怜爱色”“快色”“非快色”等同样归类。此乃女性四合生色所摄，颜色形态描述。对于男性眼识所依赖的色，即女性色就具备此特质。此说是为了让修行者明了女性身体色法的真实面貌，帮助坚定禅定修习。
Tatridaṃ itthirūpassa pariyādānānubhāve vatthu – mahādāṭhikanāgarājā kira cetiyagirimhi ambatthale mahāthūpaṃ kārāpetvā giribhaṇḍapūjaṃ nāma katvā kālena kālaṃ orodhagaṇaparivuto cetiyagiriṃ gantvā bhikkhusaṅghassa mahādānaṃ deti. Bahūnaṃ sannipātaṭṭhāne nāma na sabbesaṃ sati sūpaṭṭhitā hoti, rañño ca damiḷadevī nāma mahesī paṭhamavaye ṭhitā dassanīyā pāsādikā. Atheko cittatthero nāma vuḍḍhapabbajito asaṃvaraniyāmena olokento tassā rūpārammaṇe nimittaṃ gahetvā ummādappatto viya ṭhitanisinnaṭṭhānesu ‘‘handa damiḷadevī, handa damiḷadevī’’ti vadanto vicarati. Tato paṭṭhāya cassa daharasāmaṇerā ummattakacittattherotveva nāmaṃ katvā vohariṃsu. Atha sā devī nacirasseva kālamakāsi. Bhikkhusaṅghe sivathikadassanaṃ gantvā āgate daharasāmaṇerā tassa santikaṃ gantvā evamāhaṃsu – ‘‘bhante cittatthera, yassatthāya tvaṃ vilapasi, mayaṃ tassā deviyā sivathikadassanaṃ gantvā āgatā’’ti. Evaṃ vuttepi assaddahanto ‘‘yassā vā tassā vā tumhe sivathikadassanatthāya gatā, mukhaṃ tumhākaṃ dhūmaṇṇa’’nti . Ummattakavacanameva avoca. Evaṃ ummattakacittattherassa cittaṃ pariyādāya aṭṭhāsi idaṃ itthirūpaṃ.
此处举例女性色摄的现象：据说，昔时有一位愚痴顽固的长老比库，在巨大佛塔山上修行，山中有巨大宝塔，时有商人及居民敬奉佛塔。国王与达摩雷婆罗氏夫人同在宫殿当中。愚顽长老被这女王的姣好容色吸引，精神如狂，行走坐卧之间呼唤“看啊，达摩雷婆罗氏！”随后，年轻沙玛内拉们也起哄，模仿他的称呼。因女王不久便死去，沙玛内拉们访佛众等处，将此称向比库诵说。长老听闻后反复斥责：“你们谁去找女王看望，是将你们脸弄脏了！”愚顽长老以此戏言表达内心自制与观慧，藉此摄念女性色相真实如幻，令心远离贪染。此为女性色观的生动实例。
Aparampi vatthu – saddhātissamahārājā kira ekadivasaṃ orodhagaṇaparivuto vihāraṃ āgato . Eko daharo lohapāsādadvārakoṭṭhake ṭhatvā asaṃvare ṭhito ekaṃ itthiṃ olokesi. Sāpi gamanaṃ pacchinditvā taṃ olokesi. Ubhopi abbhantare uṭṭhitena rāgagginā ḍayhitvā kālamakaṃsu. Evaṃ itthirūpaṃ daharassa cittaṃ pariyādāya tiṭṭhati.
后来，有位信仰充足的国王，据说一日携众多护卫来到山顶处的住处。一名少年站在铜殿门楼之上，心无节制地凝望一女。那女子欲行，却回头看向他。二者在中间起了情欲之火烧灼对方，最终身心俱坏。由此可见，该女子心念缠绕如是，执着于少年的形象而止于此地。
Aparampi vatthu – kalyāṇiyamahāvihārato kireko daharo uddesatthāya kāḷadīghavāpigāmadvāravihāraṃ gantvā niṭṭhituddesakicco atthakāmānaṃ vacanaṃ aggahetvā ‘‘gataṭṭhāne daharasāmaṇerehi puṭṭhena gāmassa niviṭṭhākāro kathetabbo bhavissatī’’ti gāme piṇḍāya caranto visabhāgārammaṇe nimittaṃ gahetvā attano vasanaṭṭhānaṃ gato tāya nivatthavatthaṃ sañjānitvā ‘‘kahaṃ, bhante, idaṃ laddha’’nti pucchanto tassā matabhāvaṃ ñatvā ‘‘evarūpā nāma itthī maṃ nissāya matā’’ti cintento antouṭṭhitena rāgagginā ḍayhitvā jīvitakkhayaṃ pāpuṇi. Evampi idaṃ itthirūpaṃ purisassa cittaṃ pariyādāya tiṭṭhatīti veditabbaṃ.
又一处，有位贤良的寺院中，一名少年为完成任务，前往黑长嘴村边的住处赴事，途中轻视他人，不理会合适的话语。于村中乞食，看到不良场所的标志，遂去自己的住所，经其住所归处后问侍者：“尊者这里所获为何？”侍者了知其心意，答曰：“此女依我已久。”少年因思此女，于内心生起贪火而焚烧，导致生命枯竭。如此可知，这女子之形色，缠绕男子心念而停留不去。
§2
2. Dutiyādīni saddagarukādīnaṃ āsayavasena vuttāni. Tesu itthisaddoti itthiyā cittasamuṭṭhāno kathitagītavāditasaddo. Apica itthiyā nivatthanivāsanassāpi alaṅkatālaṅkārassāpi itthipayoganipphādito vīṇāsaṅkhapaṇavādisaddopi itthisaddotveva veditabbo. Sabbopi heso purisassa cittaṃ pariyādāya tiṭṭhati.
其次，关于声称为尊者师长等人的言语邪见。有其中的女子语，起于女子心，常谈歌唱，演奏。其中含女子居于寝室或饰有华丽装饰的场所，且使用女子式乐器如琵琶、弦琴等音响，也应视为女子声响。总之，男子之心被女子声响所缠绕而停留。
Tattha suvaṇṇakakkaṭakasuvaṇṇamoradaharabhikkhuādīnaṃ vatthūni veditabbāni. Pabbatantaraṃ kira nissāya mahantaṃ hatthināgakulaṃ vasati. Avidūraṭṭhāne cassa mahāparibhogasaro atthi, tasmiṃ kāyūpapanno suvaṇṇakakkaṭako atthi. So taṃ saraṃ otiṇṇotiṇṇe saṇḍāsena viya aḷehi pāde gahetvā attano vasaṃ netvā māreti. Tassa otārāpekkhā hatthināgā ekaṃ mahāhatthiṃ jeṭṭhakaṃ katvā vicaranti. So ekadivasaṃ taṃ hatthināgaṃ gaṇhi. Thāmasatisampanno hatthināgo cintesi – ‘‘sacāhaṃ bhītaravaṃ ravissāmi, sabbe yathāruciyā akīḷitvā palāyissantī’’ti niccalova aṭṭhāsi. Atha sabbesaṃ uttiṇṇabhāvaṃ ñatvā tena gahitabhāvaṃ attano bhariyaṃ jānāpetuṃ viravitvā evamāha –
其中还应了解金孔雀、金螺、金鹿和尚比库等事物。传言他们居于山间，拥大量象族为伴。近处有其供奉用具，乃金孔雀之形象。孔雀如同生活于高山丛林般，以爪子抓持其住所，维持生计而存活。象族见此状，便组成群体。象中一最大象显得色泽暗淡，心生恐惧，自言若发出吼声，将被众象嫌弃驱遣，遂一动不动地停止吼叫。知此象的沉默，孔雀避免通知伴侣，遂言曰：
‘‘Siṅgīmigo āyatacakkhunetto,
“雄狮猎手，眼光锐利，
Aṭṭhittaco vārisayo alomo;
久经战斗，挥舞着锋利的刀刃；
Tenābhibhūto kapaṇaṃ rudāmi,
因此我遭遇了奸诈，哀号悲泣，
Mā heva maṃ pāṇasamaṃ jaheyyā’’ti. (jā. 1.3.49);
不要像对待敌人那样离弃我。」（生经1.3.49）
Sā taṃ sutvā sāmikassa gahitabhāvaṃ ñatvā taṃ tamhā bhayā mocetuṃ hatthinā ca kuḷīrena ca saddhiṃ sallapantī evamāha –
那人听闻此语，了知主人被擒的事实，于是为了救脱彼时的恐惧，与大象和骆驼一同交谈，说：
‘‘Ayya na taṃ jahissāmi, kuñjaraṃ saṭṭhihāyanaṃ;
『大师，我不会舍弃那只六牙象；
Pathabyā cāturantāya, suppiyo hosi me tuvaṃ.
陆地广袤无垠，愿你保全我安乐。
‘‘Ye kuḷīrā samuddasmiṃ, gaṅgāya yamunāya ca;
那些骆驼们在大海、中流、恒河与闾摩河中，
Tesaṃ tvaṃ vārijo seṭṭho, muñca rodantiyā pati’’nti. (jā. 1.3.50-51);
你这个水牛，就是最优越的，放开那哭泣的离开吧。
Kuḷīro saha itthisaddassavanena gahaṇaṃ sithilamakāsi. Atha hatthināgo ‘‘ayamevetassa okāso’’ti ekaṃ pādaṃ gahitākāreneva ṭhapetvā dutiyaṃ ukkhipitvā taṃ piṭṭhikapāle akkamitvā vicuṇṇikaṃ katvā thokaṃ ākaḍḍhitvā tīre khipi. Atha naṃ sabbahatthino sannipatitvā ‘‘amhākaṃ verī’’ti vicuṇṇayiṃsu. Evaṃ tāva itthisaddo suvaṇṇakakkaṭakassa cittaṃ pariyādiyitvā tiṭṭhati.
水牛因为听到母牛的叫声，内心松动柔软。随后大象王说：“此乃此时机”，于是抓住一只脚稳固固定，第二只脚抬起，越过蜂巢，轻轻穿过蜂房，将蜂巢打开，撕碎蜂房，投掷到岸上。随后所有大象聚集，宣称：“这是我们的仇敌。”如此，母牛的叫声持续困扰苏瓦纳卡卡塔的心，令其忧虑不安而伫立。
Suvaṇṇamoropi himavantaṃ anupavisitvā mahantaṃ pabbatagahanaṃ nissāya vasanto niccakālaṃ sūriyassa udayakāle sūriyamaṇḍalaṃ ulloketvā attano rakkhaṃ karonto evaṃ vadati –
苏瓦纳摩尔同样未曾进入喜马拉雅山，依靠着大山的洞穴常驻，常年在太阳升起之时注视太阳的轨迹，保护自己，同时这样说道——
‘‘Udetayaṃ cakkhumā ekarājā,
“太阳升起了，睿智如一位国王，
Harissavaṇṇo pathavippabhāso;
辉煌如金，光耀如大地之光；
Taṃ taṃ namassāmi harissavaṇṇaṃ pathavippabhāsaṃ,
我向这辉煌如金、光耀大地之光的日轮，恭敬顶礼，
Tayājja guttā viharemu divasaṃ.
应当专心恭敬保持清净正行一日。
‘‘Ye brāhmaṇā vedagū sabbadhamme,
『诸婆罗门皆通达诸法妙理，』
Te me namo te ca maṃ pālayantu;
『彼等当向我顶礼，我亦护持彼等；』
Namatthu buddhānaṃ namatthu bodhiyā,
『向佛陀无礼，向觉者无礼，』
Namo vimuttānaṃ namo vimuttiyā;
『向出离者无礼，向解脱者无礼；』
Imaṃ so parittaṃ katvā,
『作是护持此护念咒时，』
Moro carati esanā’’ti. (jā. 1.2.17);
此言『驱使我行』。
So divasaṃ gocaraṃ gahetvā sāyanhasamaye vasanaṭṭhānaṃ pavisanto atthaṅgataṃ sūriyamaṇḍalaṃ oloketvāpi imaṃ gāthaṃ vadati –
某人在白昼游行之后，于傍晚时分进入寝处，并且目睹了落日的圆盘后，说出了下列偈语——
‘‘Apetayaṃ cakkhumā ekarājā,
『睁眼者阿阇世王，
Harissavaṇṇo pathavippabhāso;
金黄色辉映大地光明；
Taṃ taṃ namassāmi harissavaṇṇaṃ pathavippabhāsaṃ,
我向金黄色及大地光明双双敬礼，
Tayājja guttā viharemu rattiṃ.
并随此光隐没，共度黑夜。』
‘‘Ye brāhmaṇā vedagū sabbadhamme,
诸婆罗门皆通诸经义者，
Te me namo te ca maṃ pālayantu;
敬礼于我，愿彼等护我；
Namatthu buddhānaṃ namatthu bodhiyā,
非唯礼敬诸佛及其觉者，
Namo vimuttānaṃ namo vimuttiyā;
亦当礼敬解脱者及解脱法；
Imaṃ so parittaṃ katvā,
此护持咒语已成，
Moro vāsamakappayī’’ti. (jā. 1.2.18);
谓为摩罗天收摄之地。〔引自《增支藏》一之一二章一八节〕；
Iminā niyāmena satta vassasatāni vītināmetvā ekadivasaṃ parittakammato puretarameva morakukkuṭikāya saddaṃ sutvā parittakammaṃ asaritvā raññā pesitassa luddakassa vasaṃ upagato. Evaṃ itthisaddo suvaṇṇamorassa cittaṃ pariyādiyitvā tiṭṭhatīti. Chātapabbatavāsī daharo pana sudhāmuṇḍakavāsī daharo ca itthisaddaṃ sutvā anayabyasanaṃ pattāti.
依此约束，七百年后，一日，正当护持经法者尚在之前，忽闻愚昧鸡鸣之声，虽未完成护持仪式，便前往王者所遣使者所居之地。如此，女子之声令金鸡心生敬意而止步。居于遮塔山的少年，以及居于净发处的少年，闻此女子之声，遂得不退转果。
§3
3. Tatiye itthigandhoti itthiyā catusamuṭṭhānikaṃ gandhāyatanaṃ. Svāyaṃ itthiyā sarīragandho duggandho hoti, kāyāruḷho pana āgantukaanulepanādigandho idha adhippeto. Ekaccā hi itthī assagandhinī hoti, ekaccā meṇḍakagandhinī, ekaccā sedagandhinī, ekaccā soṇitagandhinī . Ekacco andhabālo evarūpāyapi itthiyā rajjateva. Cakkavattino pana itthiratanassa kāyato candanagandho vāyati, mukhato ca uppalagandho. Ayaṃ na sabbāsaṃ hoti, āgantukaanulepanādigandhova idha adhippeto. Tiracchānagatā pana hatthiassagoṇādayo tiracchānagatānaṃ sajātiitthīnaṃ utugandhena yojanadviyojanatiyojanacatuyojanampi gacchanti. Itthikāye gandho vā hotu itthiyā nivatthanivāsanaanulittālepanapiḷandhamālādigandho vā, sabbopi itthigandhotveva veditabbo.
第三，所谓女子臭，即女子所具四种起扬之臭根处。女子自身之身体臭恶，而身体表面之污秽涂抹等外染之臭为主。女子或有食物臭，或有蟾蜍臭，或有蛇臭，或有黄金臭。亦有盲愚者，虽臭如是犹被女子所吸引。然世主所钟爱的女子身上常散檀香气，口中吐出莲花香。此非普遍有，外染之污垢气味反为主导。象、牛、山羊等畜类产子时，彼类野生女子之尿臭气，能扩散至千里、二千里、三千里、甚至四千里。女子臭气，自应知悉其因由，或本自体臭，或受栖息、污秽、涂抹、脓疮聚集等臭所染，均属女子臭范畴。
§4
4. Catutthe itthirasoti itthiyā catusamuṭṭhānikaṃ rasāyatanaṃ. Tipiṭakacūḷanāgacūḷābhayattherā pana ‘‘svāyaṃ itthiyā kiṃkārapaṭissāvitādivasena savanaraso ceva paribhogaraso ca, ayaṃ itthiraso’’ti vadanti. Kiṃ tena? Yo panāyaṃ itthiyā oṭṭhamaṃsasammakkhanakheḷādirasopi , sāmikassa dinnayāgubhattādīnaṃ rasopi, sabbo so itthirasotveva veditabbo. Aneke hi sattā attano mātugāmena yaṃkiñci sahatthā dinnameva madhuranti gahetvā anayabyasanaṃ pattāti.
第四，女子味，即女子具四种起扬之味根处。经藏比库长老们谓：女子自身之气味，有如黄雀润嗽鸟等歌声之味与可饮用味，此即女子味。何以见得？女子口中含肉、玩耍之味，与主人所喜祭祀献食之味，皆悉应知为女子味。众生因共食母女所食之物，尝之甘美，因而得无退转果。
§5
5. Pañcame itthiphoṭṭhabboti itthiyā kāyasamphasso, itthisarīrāruḷhānaṃ vatthālaṅkāramālādīnampi phasso itthiphoṭṭhabbotveva veditabbo. Sabbopesa purisassa cittaṃ pariyādiyati mahācetiyaṅgaṇe gaṇasajjhāyaṃ gaṇhantassa daharabhikkhuno visabhāgārammaṇaphasso viyāti.
第五，女子触，即女子身触感，亦即女子身体之粗糙纹理、装饰、珠链等产生之触感，悉应知为女子触。众施主之心识，在大多罗寺院集会上随众持诵时，幼年比库因持具杂器之触感而起念。
Iti satthā sattānaṃ āsayānusayavasena rūpādīsu ekekaṃ gahetvā aññaṃ īdisaṃ na passāmīti āha. Yathā hi rūpagarukassa purisassa itthirūpaṃ cittuppādaṃ gameti palibundhati bajjhāpeti baddhāpeti moheti saṃmoheti, na tathā sesā saddādayo. Yathā ca saddādigarukānaṃ saddādayo, na tathā rūpādīni ārammaṇāni. Ekaccassa ca rūpādīsu ekamevārammaṇaṃ cittaṃ pariyādiyati, ekaccassa dvepi tīṇipi cattāripi pañcapi. Iti ime pañca suttantā pañcagarukavasena kathitā, na pañcagarukajātakavasena. Pañcagarukajātakaṃ pana sakkhibhāvatthāya āharitvā kathetabbaṃ. Tatra hi amanussehi kantāramajjhe katāya āpaṇādivicāraṇāya mahāpurisassa pañcasu sahāyesu rūpagaruko rūpārammaṇe bajjhitvā anayabyasanaṃ patto, saddādigarukā saddārammaṇādīsu. Iti taṃ sakkhibhāvatthāya āharitvā kathetabbaṃ. Ime pana pañca suttantā pañcagarukavaseneva kathitā.
于是，世尊因众生由所染习气生起于色等法分别执著，未见彼中各别法相，而为之说。譬如执著色的重重者，心生起与色相应之念，缚缚其心，迷惑其神，而非执著余色法。又如执著声等重重者，非如执著色等境界。或众生于色法中仅执一法所缘识，或二三四五皆缘识。此五段经典依五重执著如法说出，非五重执著生起本生经所述。五重执著本生经当以证人趣旨引入而说：当时在人間旷野之中，为考察受输等故，一大丈夫与其五助手，于色重执染着中陷入迷惑，声重执染等亦如是。此则引证证人趣旨而说。此五段经典纯以五重执著说述。
§6
6. Yasmā ca na kevalaṃ purisāyeva pañcagarukā honti, itthiyopi hontiyeva, tasmā tāsampi vasena puna pañca suttante kathesi. Tesampi attho vuttanayeneva veditabbo. Vatthūsupi paṭhamasutte lohapāsādadvāre ṭhitaṃ daharaṃ oloketvā matāya rājorodhāya vatthu veditabbaṃ. Taṃ heṭṭhā vitthāritameva.
又因五重执著非唯在人身有所现前，女子亦同在人身显现，故于彼中五段经文复说。其义当依此讲述而明。初卷中亦有一例，记一童子立于铁殿门前，观其母对王愤怒而树木晃动一处，此处内容即为此。
§7
7. Dutiyasutte bārāṇasiyaṃ rūpūpajīvino mātugāmassa vatthu veditabbaṃ. Guttilavīṇāvādako kirekissā itthiyā sahassaṃ pahiṇi, sā taṃ uppaṇḍetvā gaṇhituṃ na icchi. So ‘‘karissāmettha kattabba’’nti sāyanhakālasamanantare alaṅkatapaṭiyatto tassā gehassa abhimukhaṭṭhāne aññasmiṃ gehadvāre nisinno vīṇāya tantiyo same guṇe patiṭṭhāpetvā tantissarena gītassaraṃ anatikkamanto gāyi. Sā itthī tassa gītasaddaṃ sutvā dvāranti saññāya ‘‘vivaṭavātapānena tassa santikaṃ gamissāmī’’ti ākāseyeva jīvitakkhayaṃ pattā.
第七经中，须知巴拉那西城中，凡是依赖色相生活的妇女人口的缘起。如有一人擅长弹奏古琴（鲁特琴）者，据说为一女子所付养，彼女因此将此琴带来，但又不愿意让人拿走。他思量道：“此处应当演奏。”于是晚间，在饰物佩戴整齐后，他坐于女子家门前，手指置于琴弦上，弹奏其音而不超越弦而外，默默歌唱。那女子闻声，凭借觉知门的意思，说：“借由风吹动门环的声响，我将前往其处”。由此，即刻断绝了生命。
§8
8. Tatiyasutte cakkavattirañño kāyato candanagandho vāyati, mukhato ca uppalagandhoti idaṃ āharitabbaṃ. Idaṃ cettha vatthu veditabbaṃ. Sāvatthiyaṃ kirekissā kuṭumbikadhītāya sāmiko satthu dhammadesanaṃ sutvā, ‘‘na sakkā mayā ayaṃ dhammo gihibhūtena pūretu’’nti aññatarassa piṇḍapātikattherassa santike pabbaji. Athassa bhariyaṃ ‘‘assāmikā aya’’nti ñatvā rājā pasenadikosalo antepuraṃ āharāpetvā ekadivasaṃ ekaṃ nīluppalakalāpaṃ ādāya antepuraṃ paviṭṭho ekekissā ekekaṃ nīluppalaṃ dāpesi. Pupphesu bhājiyamānesu tassā itthiyā dve hatthaṃ pattāni. Sā pahaṭṭhākāraṃ dassetvā upasiṅghitvā parodi. Rājā tassā ubhayākāraṃ disvā taṃ pakkosāpetvā pucchi. Sā attano pahaṭṭhakāraṇañca rodanakāraṇañca kathesi. Yāvatatiyaṃ kathitepi rājā assaddahanto punadivase sakalarājanivesane sabbamālāvilepanādisugandhagandhaṃ harāpetvā buddhappamukhassa bhikkhusaṅghassa āsanāni paññāpetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā bhattakiccapariyosāne taṃ itthiṃ ‘‘kataro te thero’’ti pucchitvā, ‘‘aya’’nti vutte ñatvā satthāraṃ vanditvā, ‘‘bhante, tumhehi saddhiṃ bhikkhusaṅgho gacchatu, amhākaṃ asukatthero anumodanaṃ karissatī’’ti āha. Satthā taṃ bhikkhuṃ ṭhapetvā vihāraṃ gato. There anumodanaṃ vattuṃ āraddhamatte sakalaṃ rājanivesanaṃ gandhapūraṃ viya jātaṃ. Rājā ‘‘saccamevesā āhā’’ti pasīditvā punadivase satthāraṃ taṃ kāraṇaṃ pucchi. Satthā ‘‘ayaṃ atīte dhammakathaṃ suṇanto ‘sādhu sādhū’ti sādhukāraṃ pavattento sakkaccaṃ assosi, tammūlako tena mahārāja ayamānisaṃso laddho’’ti ācikkhi.
第八经中，当知辐辏天下的君王体净如檀香芬芳，同时从口中放出莲香，此为当留意之处。例说舍卫城中，曾有一位被称为丈夫的女儿，在听闻世尊宣讲法义后，心生妨碍，无法以俗家身份受持此法，遂于一位乞食比库处出家。其夫知悉妻出家便称其为“非夫妇”，于是王巴舍那和迦邰国王派人至舍卫城，某日携带一束蓝莲花进入城门，各呈一朵莲花给该女子。女子收花之后，表示愤怒状接近，却被国王责问。她述说出家之因及流泪原因。虽谈到第三经时，国王仍不信服。又于次日，举行盛大香油涂抹仪式，佛前比库僧团布置座位，向佛及僧团献上大施。待乞食任务完成，国王问及该女子：“是谁教导你的长老？”女子答：“是他。”指名其人。国王闻言拜谒师长，吩咐师长与比库僧团同行，给予不良长老认可。世尊安置该比库，并进入静室。自此，整个王府如花香遍洒。国王谓：“真是名副其实。”又于次日问及世尊起因。世尊答曰：“此人听闻往昔法义，一心称赞‘善哉善哉’，因此才得今世王者的赞誉。”
‘‘Saddhammadesanākāle, sādhu sādhūti bhāsato;
“于正法宣说时，当称‘善哉善哉’；
Mukhato jāyate gandho, uppalaṃva yathodake’’ti.
从口中发出芬芳，如水中莲花。”
Sesaṃ sabbattha uttānamevāti. Imasmiṃ vagge vaṭṭameva kathitaṃ.
以上经文处处皆为赞扬。此品中所述即为此义。
Rūpādivaggavaṇṇanā. · 色等品释。