16. Ekadhammapāḷi · 16. 一法部义注
16. Ekadhammapāḷi16. 一法品
(16) 1. Ekadhammapāḷi-paṭhamavaggavaṇṇanā(16) 1. 一法品·第一品释
§296
296. Ekadhammapāḷiyaṃ ekadhammoti ekasabhāvo. Ekantanibbidāyāti ekantena vaṭṭe nibbindanatthāya ukkaṇṭhanatthāya. Virāgāyāti vaṭṭe virajjanatthāya, rāgādīnaṃ vā kilesānaṃ virajjanāya vigamāya. Nirodhāyāti rāgādīnaṃ nirodhāya appavattikaraṇatthāya, vaṭṭasseva vā nirujjhanatthāya. Upasamāyāti kilesavūpasamanatthāya, abhiññāyāti aniccādivasena lakkhaṇattayaṃ āropetvā abhijānanatthāya. Sambodhāyāti catunnaṃ saccānaṃ bujjhanatthāya, ‘‘bodhi vuccati catūsu maggesu ñāṇa’’nti (mahāni. 191; cūḷani. khaggavisāṇasuttaniddeso 121) evaṃ vuttassa vā catumaggañāṇassa paṭivijjhanatthāya. Nibbānāyāti appaccayanibbānassa sacchikaraṇatthāya.
296. 「唯一自法」者，乃指法之唯一、法之本质。所谓「唯一厌离」者，专指因对轮回现象的厌烦而生的厌离。所谓「离欲」者，是指因轮回之苦及烦恼如贪欲等灭尽而生的涤净与离脱。所谓「断灭」者，是指贪欲等烦恼的断灭，不再生起，从而令轮回彻底止息。所谓「静虑」者，是指烦恼得以平息安住。所谓「三明」者，是借无常等诸法特征，了达真理而得的智慧。所谓「觉悟」者，是为明了圣谛四谛，从而证得觉解，正如经典中所言：『觉悟者谓四圣谛之中得智慧』（详见《大长注‧191》，《小长注‧剑犁经解说121》），乃为明了此四谛智慧之义。所谓「涅槃」即指无余涅槃之真实证得。
Iti bhagavā imehi sattahi padehi buddhānussatikammaṭṭhānassa vaṇṇaṃ kathesi. Kasmā? Mahājanassa ussāhajananatthaṃ visakaṇṭakavāṇijo viya attano paṇiyassa. Visakaṇṭakavāṇijo nāma guḷavāṇijo vuccati. So kira guḷaphāṇitakhaṇḍasakkarādīni sakaṭenādāya paccantagāmaṃ gantvā ‘‘visakaṇṭakaṃ gaṇhatha, visakaṇṭakaṃ gaṇhathā’’ti ugghosesi. Taṃ sutvā gāmikā ‘‘visaṃ nāma kakkhaḷaṃ ghoraṃ. Yo naṃ khādati, so marati. Kaṇṭakampi vijjhitvā māreti, ubhopete kakkhaḷā. Ko ettha ānisaṃso’’ti gehadvārāni thakesuṃ, dārake ca palāpesuṃ. Taṃ disvā vāṇijo ‘avohārakusalā ime gāmikā, handa ne upāyena gāhāpemī’’ti ‘‘atimadhuraṃ gaṇhatha, atisāduṃ gaṇhatha, guḷaṃ phāṇitaṃ sakkaraṃ samagghaṃ labbhati, kūṭamāsakakūṭakahāpaṇādīhi vāpi labbhatī’’ti ugghosesi. Taṃ sutvā gāmikā tuṭṭhapahaṭṭhā vaggavaggā gantvā bahumpi mūlaṃ datvā aggahesuṃ.
如是，世尊以此七句，为修习佛陀念诵法门者，作了详尽阐述。何以故？譬如一位卖荆棘之商人，为激发群众热心，反复呼喊自己所售之荆棘。此“卖荆棘者”又名甜糖商人。彼以车载着粗糙之糖块与甘蔗，行至邻村，反复高喊：“拿取荆棘，拿取荆棘！”村民闻之，则议论纷纷，说：“此荆棘坚硬刺人，何人不被其刺伤便会死呢？两头皆有尖刺，谁会为此买单？”于是他们在家门口徘徊，孩童则哭泣。商人见此便说：“这些村民伪善，如果有方便，就应让他们购买。”又高声喊叫：“拿取极为甜美的糖，极其美好，请取得糖、甘蔗与甘甜之糖蜜，连栗果香米也可一并取用。”闻之，村民欢喜心生，逐家造访，并纷纷以钱财接受，买尽所售。
Tattha visakaṇṭakavāṇijassa ‘‘visakaṇṭakaṃ gaṇhathā’’ti ugghosanaṃ viya bhagavato buddhānussatikammaṭṭhānakathanaṃ, visakaṇṭake vaṇṇaṃ kathetvā tassa gahaṇatthāya mahājanassa ussāhakaraṇaṃ viya imehi sattahi padehi buddhānussatikammaṭṭhānassa vaṇṇabhaṇanena tassa mahājanassa ussāhakaraṇaṃ.
诸此处，卖荆棘商人呼喊“拿取荆棘”一语，恰如世尊为讲述七句佛陀念诵法门而发声。一句中突出“荆棘”之称，为激励大众出离世俗烦恼，正如以七句佛陀念诵法门阐明大众应起的热心。
Katamo ekadhammoti kathetukamyatāpucchā. Buddhānussatīti buddhaṃ ārabbha uppannā anussati, buddhaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Taṃ panetaṃ buddhānussatikammaṭṭhānaṃ duvidhaṃ hoti cittasampahaṃsanatthañceva vipassanatthañca. Kathaṃ? Yadā hi asubhārammaṇesu aññataraṃ bhāventassa bhikkhuno cittuppādo upahaññati ukkaṇṭhati nirassādo hoti, vīthiṃ nappaṭipajjati, kūṭagoṇo viya ito cito ca vidhāvati. Tasmiṃ khaṇe esa mūlakammaṭṭhānaṃ pahāya ‘‘itipi so bhagavā’’tiādinā nayena tathāgatassa lokiyalokuttaraguṇe anussarati. Tassevaṃ buddhaṃ anussarantassa cittuppādo pasīdati, vinīvaraṇo hoti . So taṃ cittaṃ evaṃ dametvā puna mūlakammaṭṭhānaṃyeva manasi karoti. Kathaṃ? Yathā nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna taṃ chindeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ. So evaṃ buddhānussativasena cittaṃ paridametvā puna mūlakammaṭṭhānaṃ manasikaronto asubhārammaṇaṃ paṭhamajjhānaṃ nibbattetvā jhānaṅgāni sammasitvā ariyabhūmiṃ okkamati. Evaṃ tāva cittasampahaṃsanatthaṃ hoti.
关于“唯一自法”为何有所陈述，有所探讨，是为了彰明佛陀念诵之意。所谓“佛陀念诵”，是指从觉者起始，观察佛陀的殊胜功德，持之于心的专称。此佛陀念诵法门有双重功用，既能令心专注安定，亦能令心生慧察解。何以故？若比库在修习不美妙对象时，其生起的心念会随之消退、厌弃、失望，心行不稳，心念如蜘蛛网般随处动摇。此时心识放弃根本修习，即以“此即是世尊”等心导法，思惟如来之世俗与出世功德。如此念佛，心念渐得调伏，内障消除，诸念安然自持。即以心此调伏，复转念起根本行法。如何如是？好比强壮之人，如刀斧工人欲砍伐大树，难以一次斩断树干，必先砍斧磨刀，再斩断树干。此应循其次第，渐渐可成。修习佛陀念诵亦如是，先制心令专注，次修根本行法，远离不美妙境界，渐入正念定境，乃至入圣境界。由此，此法门可专修心之安定。
Yadā panesa buddhānussatiṃ anussaritvā ‘‘ko ayaṃ itipi so bhagavātiādinā nayena anussari, itthi nu kho puriso nu kho devamanussamārabrahmānaṃ aññataro nu kho’’ti pariggaṇhanto ‘‘na añño koci, satisampayuttaṃ pana cittameva anussarī’’ti disvā ‘‘taṃ kho panetaṃ cittaṃ khandhato viññāṇakkhandho hoti, tena sampayuttā vedanā vedanākkhandho, tena sampayuttā saññā saññākkhandho, sahajātā phassādayo saṅkhārakkhandhoti ime cattāro arūpakkhandhā hontī’’ti arūpañca vavatthapetvā tassa nissayaṃ pariyesanto hadayavatthuṃ disvā tassa nissayāni cattāri mahābhūtāni, tāni upādāya pavattāni sesaupādārūpāni ca pariggahetvā ‘‘sabbampetaṃ rūpaṃ rūpakkhandho’’ti vavatthapetvā ‘‘idañca rūpaṃ purimañca arūpa’’nti saṅkhepato rūpārūpaṃ, pabhedato pañcakkhandhe puna ‘‘saṅkhepato pañcapete khandhā dukkhasacca’’nti dukkhasaccaṃ vavatthapetvā ‘‘tassa pabhāvikā taṇhā samudayasaccaṃ, tassā nirodho nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasacca’’nti evaṃ pubbabhāge cattāri ca saccāni vavatthapetvā paṭipāṭiyā ariyabhūmiṃ okkamati. Tadāssa imaṃ kammaṭṭhānaṃ vipassanatthaṃ nāma hoti. Ayaṃ khotiādi appanāvāro vuttanayeneva veditabbo.
然后复次，修习佛陀念诵者则观想：“彼所谓“此即是世尊”等语所引导之所，是何人？是人？或天人？或梵行者？”思维后，显见答曰：“无他者，惟依附于心，心是业力蕴之一部分，随之附着感受、想受及与之相应之色法与行法蕴，皆为五蕴之一。此四蕴俱有苦之特质。”复次，对苦之说明，依次相续为「苦谛」、「集谛」即由贪欲生苦、「灭谛」即贪欲断灭、「道谛」即修习得道四圣谛，由此有次第阐释，逐步入圣境。此为名佛陀念诵之净慧观修法。此法不限于其他，唯以如此正见正思维而知。
§297
297.Dhammānussatiādīsupi eseva nayo. Ayaṃ panettha vacanattho – dhammaṃ ārabbha uppannā anussati dhammānussati, svākkhātatādidhammaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Saṅghaṃ ārabbha uppannā anussati saṅghānussati, suppaṭipannatādisaṅghaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Sīlaṃ ārabbha uppannā anussati sīlānussati, akhaṇḍatādisīlaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Cāgaṃ ārabbha uppannā anussati cāgānussati, muttacāgatādicāgaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Devatā ārabbha uppannā anussati devatānussati, devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Ānāpāne ārabbha uppannā sati ānāpānassati, assāsapassāsanimittārammaṇāya satiyā etaṃ adhivacanaṃ. Maraṇaṃ ārabbha uppannā sati maraṇassati, jīvitindriyupacchedārammaṇāya satiyā etaṃ adhivacanaṃ. Kesādibhedaṃ rūpakāyaṃ gatā, kāye vā gatāti kāyagatā, kāyagatā ca sā sati cāti kāyagatāsatīti vattabbe rassaṃ akatvā kāyagatāsatīti vuttā. Kesādikāyakoṭṭhāsanimittārammaṇāya satiyā etaṃ adhivacanaṃ. Upasamaṃ ārabbha uppannā anussati upasamānussati, sabbadukkhūpasamārammaṇāya satiyā etaṃ adhivacanaṃ. Duvidho vā upasamo accantūpasamo ca khayūpasamo ca. Tattha accantūpasamo nāma nibbānaṃ, khayūpasamo nāma maggo. Evametaṃ duvidhampi upasamaṃ anussarantassa uppannā sati upasamānussatīti ayamettha attho. Iti imesu dasasu kammaṭṭhānesu ānāpānassati maraṇassati kāyagatāsatīti imāni tīṇi vipassanatthāneva honti, sesāni satta cittasampahaṃsanatthānipi hontīti.
297.“诸法念佛”等亦遵此法门。所谓“诸法念佛”，是从法开始，对世尊所宣说之法德加持持念。所谓“僧念佛”，是对诸同修众僧及其善行德加持持念。所谓“戒念佛”，是观持戒之完整及其善行。所谓“施念佛”，是念施舍之解脱功德。所谓“天念佛”，是怀念诸天缘起及其信德法德。所谓“入出息念”，是专注于呼吸相续之念。所谓“死念”，是观无常断灭之生死。所谓“身念”，是观身色及其变化。此身体念，依尔所论，是以“身念”为名。别有两种静虑：极静虑即涅槃，非极静虑为修行之道。如是诸念修法，共为十种修习法门。前述三种为内心专注法，后有七种为心之调伏利益法。
Paṭhamavaggavaṇṇanā. · 第一品释。
16. Ekadhammapāḷi
第十六法门
(16) 2. Ekadhammapāḷi-dutiyavaggavaṇṇanā(16) 2. 一法品·第二品释
§298
298. Dutiye micchādiṭṭhīti dvāsaṭṭhividhāyapi micchādiṭṭhiyā etaṃ adhivacanaṃ. Micchādiṭṭhikassāti tāya diṭṭhiyā samannāgatassa.
第二百九十八条 关于错误见的第二种说法中，错误见者是指具足此种见解者的名词。所谓错误见，即由此见解所包含的。
§299
299.Sammādiṭṭhīti pañcavidhāyapi sammādiṭṭhiyā etaṃ adhivacanaṃ. Sammādiṭṭhikassāti tāya diṭṭhiyā samannāgatassa.
第二百九十九条 关于正见的五种说法中，正见者是指具足此种见解者的称谓。所谓正见，即由此见解所包含的。
§302
302.Ayoniso manasikāroti anupāyamanasikāro.
第三百零二条 非正当思维，谓无方正念虑。
§303
303.Yonisomanasikāroti upāyamanasikāro. Tattha ayoniso manasikaroto pubbe anuppannā micchādiṭṭhi uppajjati, uppannā pana yāva niyāmokkamanā pavaḍḍhati. Niyāme okkante vaḍḍhitā nāma hoti. Yoniso manasikaroto pubbe anuppannā sammādiṭṭhi uppajjati, uppannā pana yāva arahattamaggā pavaḍḍhati. Arahattaphale patte vaḍḍhitā nāma hoti.
第三百零三条 正当思维，谓有方正念虑。由此处，非正当思维先起时，错误见生起；已起之时，则不断增长直到法的制止。所谓制止，即其增长之极限。由正当思维先起时，正见生起；已起之时，则不断增长直到阿拉汉道。得阿拉汉果后，谓其增长之极限。
§304
304.Micchādiṭṭhiyā, bhikkhave, samannāgatā sattāti ettha ekaccā micchādiṭṭhi saggāvaraṇā ceva hoti maggāvaraṇā ca, ekaccā maggāvaraṇāva, na saggāvaraṇā, ekaccā neva saggāvaraṇā na maggāvaraṇā. Tattha ahetukadiṭṭhi, akiriyadiṭṭhi, natthikadiṭṭhīti ayaṃ tividhā saggāvaraṇā ceva hoti maggāvaraṇā ca. Dasavatthukā antaggāhikā micchādiṭṭhi maggāvaraṇāva hoti na saggāvaraṇā. Vīsativatthukā sakkāyadiṭṭhi neva saggāvaraṇā na maggāvaraṇā. Idaṃ pana vidhānaṃ paṭikkhipitvā imasmiṃ sutte ‘‘micchādiṭṭhiyā, bhikkhave, samannāgatā’’ti vacanato antamaso vīsativatthukaṃ sakkāyadiṭṭhiṃ upādāya diṭṭhi nāma saggaṃ upanetuṃ samatthā nāma natthi, ekantaṃ nirayasmiṃyeva nimujjāpetīti vuttaṃ. Yathā hi muggamāsappamāṇāpi pāsāṇasakkharā udake pakkhittā uppilavamānā nāma natthi, ekantaṃ heṭṭhāva pavisati, evamevaṃ antamaso sakkāyadiṭṭhipi saggaṃ upanetuṃ samatthā nāma natthi, ekantaṃ apāyesuyeva nimujjāpetīti.
第三百零四条 比库们，错误见具足三种：一者某些错误见兼具天上障碍与道障；一者仅有道障而无天上障碍；一者既无天上障碍亦无道障。其中，无因见、无行见、无有见三种兼具天上障碍与道障。具十种事物为内缘的错误见仅具道障而无天上障碍。具二十种事物的有身见既无天上障碍亦无道障。这里废除此分类，经典中『错误见具足』的说法主要指最后这二十项有身见，没有所谓足以引生天上道处的正见，完全只能引入地狱之苦。如泥块被水流冲击浮漂无根般，无根基的有身见亦不能引生天上道处，仅将其推入恶趣地狱。
§305
305.Sammādiṭṭhiyā samannāgatāti ettha kammassakatasammādiṭṭhi, jhānasammādiṭṭhi, vipassanāsammādiṭṭhi, maggasammādiṭṭhi, phalasammādiṭṭhīti pañcavidhā sammādiṭṭhi. Tattha kammassakatasammādiṭṭhi sampattibhavaṃ ākaḍḍhati, jhānasammādiṭṭhi rūpārūpabhave paṭisandhiṃ deti, maggasammādiṭṭhi vaṭṭaṃ viddhaṃseti, phalasammādiṭṭhi bhavaṃ paṭibāhati. Vipassanāsammādiṭṭhi kiṃ karotīti? Sāpi paṭisandhiṃ nākaḍḍhati. Tipiṭakacūḷābhayatthero panāha ‘‘sace vipassanāsammādiṭṭhi bhāvitā diṭṭheva dhamme arahattaṃ pāpetuṃ sakkoti, iccetaṃ kusalaṃ. Sace na sakkoti, satta bhave deti, āvuso’’ti. Evamayaṃ lokiyalokuttarā sammādiṭṭhi kathitā. Imasmiṃ panatthe lokikā bhavanipphādikāva veditabbā.
所谓正见具足者，是指此处所说的五种正见：业所造正见、禅那正见、观智正见、道正见、果正见。其中文义如下。业所造正见能增长和增益现行。禅那正见使色界与无色界相续不断。道正见能破除轮回之业。果正见能断绝轮回之有。那观智正见作何用呢？它同样不使相续断绝。三藏小阿阇黎曾说：“若能修持观智正见，便能于现见之法得到阿拉汉果，此为善法；若不能，则使七生相续，善友啊。”如此分别世间及出世间正见。至于此处，则应理解为世俗间能生起生死的正见。
§306
306.Yañcevakāyakammaṃ yathādiṭṭhi samattaṃ samādinnanti ettha yathādiṭṭhīti yā yā diṭṭhi, tassā tassā anurūpaṃ. Samattanti paripuṇṇaṃ. Samādinnanti gahitaṃ. Tadetaṃ yathādiṭṭhiyaṃ ṭhitakāyakammaṃ, diṭṭhisahajātaṃ kāyakammaṃ, diṭṭhānulomikaṃ kāyakammanti tividhaṃ hoti. Tattha ‘‘pāṇaṃ hanato adinnaṃ ādiyato micchācāraṃ carato natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo’’ti yaṃ evaṃladdhikassa sato pāṇātipāta-adinnādāna-micchācārasaṅkhātaṃ kāyakammaṃ, idaṃ yathādiṭṭhiyaṃ ṭhitakāyakammaṃ nāma. ‘‘Pāṇaṃ hanato adinnaṃ ādiyato micchācāraṃ carato natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo’’ti imāya pana laddhiyā iminā dassanena sahajātaṃ kāyakammaṃ diṭṭhisahajātaṃ kāyakammaṃ nāma. Tadeva pana samattaṃ samādinnaṃ gahitaṃ parāmaṭṭhaṃ diṭṭhānulomikaṃ kāyakammaṃ nāma. Vacīkammādīsupi eseva nayo. Yathā panettha ‘‘pāṇaṃ hanato adinnaṃ ādiyato micchācāraṃ carato natthi tatonidānaṃ pāpa’’nti yojanā katā, evaṃ vacīkammamanokammesu ‘‘musā bhaṇato, pisuṇaṃ kathentassa, pharusaṃ kathentassa, samphaṃ palapantassa, abhijjhāluno, byāpannacittassa, micchādiṭṭhikassa ca sato natthi tatonidānaṃ pāpa’’nti yojanā kātabbā.
如果身体所作之业，随其正见皆得完成，此处说之“随其正见”，谓各各正见皆相应。具足之谓圓满，完成之谓摄集。此谓随其正见而成之身体业，亦即由正见而生之身体业，与顺正见身体业，共三种。其中国正见身体业者，如言“杀生、偷盗、邪行，如是所作身体业则无恶因，无恶果”，此种称为随其正见而立的身体业。言“杀生、偷盗、邪行，如是所作身体业则无恶因，无恶果”，此由此观察所见即生之身体业即顺正见身体业。至于圆满、摄集、坚固者，则是顺从正见之身体业。在言语等行为亦同理。譬如此言：“杀生、偷盗、邪行，如是所作则无恶因”，对说谎、两舌、恶语、杂言、嫉妒、瞋恚、邪见之人亦当作此类比。
Yā ca cetanātiādīsu diṭṭhisahajātāva cetanā cetanā nāma, diṭṭhisahajātāva patthanā patthanā nāma, cetanāpatthanānaṃ vasena cittaṭṭhapanā paṇidhi nāma, tehi pana cetanādīhi sampayuttā phassādayo saṅkhārā nāma. Diṭṭhi hissa, bhikkhave, pāpikāti yasmā tassa puggalassa diṭṭhi pāpikā lāmikā. Nikkhittanti ropitaṃ. Upādiyatīti gaṇhāti. Kaṭukattāyāti idaṃ purimasseva vevacanaṃ.
由此，所谓由正见自然生起的意志等，统称为意志；由正见自然生起之观察亦称为观察；由意志和观察所生的内心专注力，称为坚立心力之决心。由意志等相连的触及等，统称为行法。如是，比库们，正见为恶者，因此此人怀恶正见如鞭击之鞭。所谓“弃取”即摄受；“苦辣”指先前所说之种种言词，含有苦涩之意。
‘‘Vaṇṇagandharasūpeto , amboyaṃ ahuvā pure;
「披身以华衣，香气缭绕，此地曾有此状；
Tameva pūjaṃ labhamāno, kenambo kaṭukapphalo.
即于此处敬礼，怎能感得苦涩果报。」
‘‘Pucimandaparivāro, ambo te dadhivāhana;
「广袤平原簇聚，水波托载着你。」
Mūlaṃ mūlena saṃsaṭṭhaṃ, sākhā sākhā nisevare;
根由根相连结，枝条依枝条而立；
Asātasannivāsena, tenambo kaṭukapphalo’’ti. (jā. 1.2.71-72) –
由于虚假不真实的依附，故称为苦果枝条。
Āgataṭṭhāne viya hi idhāpi kaṭukanti tittakaṃ veditabbaṃ. Asātattāyāti amadhurattāya.
如同来到之地，此处亦当觉知其苦涩。虚假者，即不真实、不甜美者。
Imasmi pana bījūpamasutte ‘‘diṭṭhīti niyatamicchādiṭṭhi gahitā’’ti porāṇakattherā āhaṃsu. Taṃ pana paṭikkhipitvā ‘‘sabbānipi dvāsaṭṭhi diṭṭhigatāni gahitānī’’ti vuttaṃ. Anantarasutte ‘‘pāṇātipātā viramantassa, adinnādānā viramantassa, micchācārā viramantassa natthi tatonidānaṃ puñña’’ntiādinā nayena yathādiṭṭhiyaṃ ṭhitakāyakammādīni yojetvā veditabbāni. Idha pana sammādiṭṭhisahajātā cittaṭṭhapanāva patthanāti veditabbā. Sammādiṭṭhi panettha lokiyalokuttarā kathitā. Sesaṃ sabbattha uttānatthamevāti.
在这关于种子的比喻经中，古德长老们说：“‘见’者，是执持一定的邪见。”然此说被否弃，已说“总共有六十二种见类被执持。”在另一经中，以“止杀生者、止偷盗者、止邪行者者无福报”为由，结合如见业体、基业已立等，得以了知。此处须知，正见乃是与心定之伴生，如初步安立心意。正见在此既为俗谛亦为胜义。总而言之，其意义皆趋于究竟安稳。
Dutiyavaggavaṇṇanā. · 第二品释。
16. Ekadhammapāḷi
第十六篇 巴利语教程
(16) 3. Ekadhammapāḷi-tatiyavaggavaṇṇanā(16) 3. 一法品·第三品释
§308
308. Tatiyassa paṭhame micchādiṭṭhikoti ayāthāvadiṭṭhiko. Viparītadassanoti tāyeva micchādiṭṭhiyā viparītadassano. Saddhammā vuṭṭhāpetvāti dasakusalakammapathadhammato vuṭṭhāpetvā. Asaddhammepatiṭṭhāpetīti dasaakusalakammapathasaṅkhāte asaddhamme patiṭṭhāpeti. Ekapuggaloti cettha chahi satthārehi saddhiṃ devadatto ca aññe ca evarūpā veditabbā.
三百零八。第三经中首项“邪见者”乃错误见。所谓“逆见”即是该邪见的逆反见。兴起正法者，意指兴起十善业道法。灭除邪法者，即是废止以十善业道名号确立的邪法。所谓“独觉者”，此处指六位圣师及萨咖天帝等他们中的众多诸位，应如是认识。
§309
309. Dutiye sammādiṭṭhikoti yāthāvadiṭṭhiko. Aviparītadassanoti tāyeva sammādiṭṭhiyā aviparītadassano. Asaddhammāti dasaakusalakammapathato. Saddhammeti dasakusalakammapathasaṅkhāte saddhamme. Ekapuggaloti cettha anuppanne buddhe cakkavattī rājā sabbaññubodhisattoti evamādayo labbhanti, uppanne buddhe buddho ceva buddhasāvakā ca.
309. 第二条正见者，谓如实见。所谓无倒见者，即正见中无倒见。所谓正法者，乃十善业道。所谓正语者，是十善业道中名为正语者。所谓一人者，此处指尚未出世的佛、转轮王、全知菩萨等，如是类者皆可得此称号。已出世之佛者，即是佛，与佛弟子都是如此。
§310
310. Tatiye micchādiṭṭhiparamānīti micchādiṭṭhi paramā etesanti micchādiṭṭhiparamāni. Pañca hi ānantariyakammāni mahāsāvajjāni nāma, tehipi micchādiṭṭhiyeva mahāsāvajjatarāti adhippāyo. Kasmā? Tesañhi paricchedo atthi. Cattāri hi ānantariyakammāni niraye nibbattāpentīti vuttāni . Saṅghabhedakammampi niraye kappaṭṭhitikameva hoti. Evametesaṃ paricchedo atthi, koṭi paññāyati. Niyatamicchādiṭṭhiyā pana paricchedo natthi. Sā hi vaṭṭassa mūlaṃ, tāya samannāgatassa bhavato vuṭṭhānaṃ natthi. Ye tassa sotabbaṃ maññanti, tepi vippaṭipādeti. Tāya ca samannāgatassa neva saggo atthi na maggo. Kappavināse mahājane brahmaloke nibbattepi niyatamicchādiṭṭhiko tattha anibbattitvā piṭṭhicakkavāḷe nibbattati. Kiṃ pana piṭṭhicakkavāḷaṃ na jhāyatīti? Jhāyati, tasmiṃ jhāyamānepi esa ākāse ekasmiṃ okāse paccatiyevāti vadanti.
310. 第三条邪见之至者，即所谓邪见最高者，是指诸邪见之最甚者。五大无间业为重罪，名为大恶戒，其中尤以邪见为最重，乃其主要所在。何以故？此五业皆受苦处折磨，地狱、饿鬼、畜生中均受苦报。随顺破坏僧团之业亦在此中。由此可断分辨出各恶业类别。然而，固执邪见则无可断别，因为此乃轮回之根，无此则无生死轮回。持邪见者将迷惑众生，误导他人。由此根本邪见，既无天道亦无解脱之路。即便众生堕入天地之中，由于坚定邪见，仍陷无生苦海。若问何谓苦海？即此苦海之中，火焰一处接连一处相互对头燃烧者也，有此喻示。
§311
311. Catutthe makkhalīti ‘‘mā khalī’’ti vacanaṃ upādāya evaṃladdhanāmo titthakaro. Nadīmukheti dvinnaṃ nadīnaṃ samāgataṭṭhāne. Desanāmattamevetaṃ, dvinnaṃ kandarānaṃ, dvinnaṃ udakānaṃ, samuddassa ca, loṇiyā ca, samuddassa ca nadiyā cāti etesampi yassa kassaci samāgataṭṭhānaṃ, aññampi tathārūpaṃ udakaṃ. Khipanti kuminaṃ. Uḍḍeyyāti oḍḍeyya. Manussā hi naḷehi vā ucchūhi vā veḷūhi vā palāsantisalākāya vā ekaṃ dve tayo vā kumbhe gaṇhanappamāṇakuminaṃ katvā mukhavaṭṭiyā yottena bandhitvā nadīmukhaṃ netvā dvīsu passesu khāṇuke koṭṭetvā yottehi tattha bandhanti, taṃ sandhāyetaṃ vuttaṃ. Tasmiñhi paviṭṭhassa khuddakassa macchassāpi mokkho natthi. Anayāyāti avaḍḍhiyā. Byāsanāyāti vināsāya. Makkhali moghapurisoti ayaṃ makkhali gosālo tucchapuriso. Manussakhippaṃ maññe loke uppannoti mahājanassa saggamokkhagamanamagge tattha gamananivāraṇatthaṃ manussakuminaṃ viya loke uppanno.
311. 第四条称为麦迦利者，原意是“不要空无”，此为执着之名，由执着造作。所谓河口者，指两河汇合之处。此乃教说名称之一，因两水流汇聚，诸波浪聚合，大海与盐水，海洋与江河均是此类合水处。昔时某处亦有相似合水之地，渔民们聚集缆船绑好，用绳索系于船首，入水口处投掷网具捕鱼，捕鱼匮乏则无解脱。无正途者即为增上造作。所谓麦迦利者即颠倒愚痴人，也谓此人即为瞎眼人。被误认作人间之中生，意在阻断天上升天与解脱之路，如人类渔夫亦是世间蜕变之象征。
§312
312. Pañcamādīsu durakkhāte, bhikkhave, dhammavinayeti durakkhātadhammavinayo nāma bāhirakasāsanaṃ. Tattha hi satthāpi asabbaññū hoti, dhammopi durakkhāto, gaṇopi duppaṭipanno. Yo ca samādapetīti yo ācariyapuggalo samādapeti. Yañca samādapetīti yaṃ antevāsikaṃ samādapeti. Yo ca samādapito tathattāya paṭipajjatīti yo antevāsiko ācariyena samādapito tassa vacanaṃ karonto tathābhāvāya paṭipajjati. Bahuṃ apuññaṃ pasavantīti samādapako hi pāṇātipātādīsu jaṅghasataṃ samādapento tesaṃ sabbesampi akusalena samakameva akusalaṃ pāpuṇāti. Tenāha – ‘‘sabbe te bahuṃ apuññaṃ pasavantī’’ti.
312. 第五条如是毁坏法律、律藏者，称为外在教法毁坏者。此时，即使导师智明无上，法亦被毁坏，僧团也将处于恶劣行持之中。所谓带领者，乃指引导学生者；所谓引导者，乃指向其修学后期者。真正引导者为实修者，即引导者常指导合乎实相之道，言行一致者为真引导。引导者虽多作非善果，然持续修习于根本戒律中者，终究同样获至不善以外之不善果报。故说——“诸多因不善而获大恶果者”。
§313
313.Svākkhāteti suṭṭhu akkhāte sudesite. Evarūpe hi dhammavinaye satthā ca sabbaññū hoti, dhammo ca svākkhāto, gaṇo ca suppaṭipanno. Sabbe te bahuṃ puññaṃ pasavantīti samādapako hi bhikkhū piṇḍāya paviṭṭhe disvā yāgubhattādīni samādapento sabbesampi dāyakānaṃ kusalena samakaṃ kusalaṃ pāpuṇāti. Tena vuttaṃ – ‘‘bahuṃ puññaṃ pasavantī’’ti.
313. 第六条称为明说者，即善说、良善、正法之说。此种法、律中，导师无所不晓，法亦正当昭示，僧团修持完备。引导者行持广大的善业，如托钵得食时，均依善法修持一切施主，为施主获善果之因。故有言——“广获善果行者”。
§314
314.Dāyakena mattā jānitabbāti dāyakapuggalena pamāṇaṃ jānitabbaṃ, pamāṇena dātabbaṃ, pūretvā atirekaṃ na dātabbaṃ. Na dātabbanti hi avatvā pamāṇavasena thokaṃ dātabbanti vuttaṃ. Kasmā? Pūretvā atireke dinnepi hi atirekā manussasampatti vā dibbasampatti vā nibbānasampatti vā natthi. No paṭiggāhakenāti paṭiggāhakassa pana mattaṃ jānitvā paṭiggahaṇakiccaṃ nāma natthi. Kasmā? Tassa hi mattaṃ ñatvā pūretabbā mattapaṭiggahaṇamūlikā appicchapaṭipadā nāma natthi. Yattakaṃ pana labhati, tattakaṃ gahetabbaṃ. Atirekaggahaṇamūlaṃ hissa puttadārabharaṇaṃ bhavissati.
314. 第七条所言施主，须明其限度，即施主应知量施予有度，施与当满不宜过多。谓若施过度，无论人间财富、天界财富，或涅槃妙乐，皆不可多得。所谓无受者，实指受者不知度量，过量受纳即非受持之义。何以故？须知度量者，施者受持其度方为善法，缺少节制而过度受持，即为无节制之习，毋须多求得利。凡所得即是应得，非应得则不可取。过度受纳之根基，将导致其子女妻妾受累牵连。
§315
315.Paṭiggāhakena mattā jānitabbāti paṭiggāhakapuggalena pamāṇaṃ jānitabbaṃ. Kathaṃ? Tena hi dāyakassa vaso veditabbo, deyyadhammassa vaso veditabbo, attano thāmo veditabbo. Yadi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhitabbaṃ. Deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhitabbaṃ. Deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇeneva gaṇhitabbaṃ. Evaṃ mattaṃ ñatvā paṭiggaṇhanto hi appicchapaṭipadaṃ pūreti. Anuppannassa lābho uppajjati, uppanno lābho thāvarova hoti. Appasannā pasīdanti, pasannāpi bhiyyo pasādamāpajjanti, mahājanassa cakkhubhūto hoti, sāsanaṃ ciraṭṭhitikaṃ karoti.
应当由受持者自身而知，受持者应当量知受持之规。如何知之？因为须知施与者的本分，须知所受之法的属性，须知自身的渴向。若是施与之法多，施与者希少施与，施与者本分以内则不可多取。若是所受之法少，施与者多出施与，则应依受法的本分节制计量。即使施法多，施者亦多施，当心知自身渴向，依量限制受持。如此知受持的度量，受持方能圆满无求的修行。未得的果报发生，已得的果报亦持久。内心不躁，渐趋清净，清净则越来越安乐，能成为众生眼目，令佛法久住世间。
Tatrimāni vatthūni – rohaṇajanapade kira kuṭimbiyavihāre eko daharo dubbhikkhasamaye tasmiṃ gāme ekassa kammakārassa gehe bhuñjanatthāya kaṭacchubhattaṃ gahetvā gamanatthāya ca kaṭacchubhattameva labhati. So ekadivasaṃ tasmiṃ gehe ekaṃ āgantukaṃ disvā ekameva kaṭacchubhattaṃ gaṇhi. Athassa ‘‘kena kāraṇenā’’ti vutte tamatthaṃ vatvā so kulaputto pasīditvā ‘‘amhākaṃ kulūpakabhadanto evarūpo nāmā’’ti rājadvāre mittāmaccānaṃ kathesi. Te sabbepi tassa appicchaguṇe pasannā ekadivaseneva saṭṭhi dhurabhattāni ṭhapesuṃ. Evaṃ appiccho anuppannalābhaṃ uppādeti.
此中有三件事——据说在罗罕国一个家族住处，一少年于饥馑时，在村里某人家取一点米饭食用，出门时亦只得这一点米饭。那日少年见一访客，见访客也拿着同样的米饭。访客问：“因何如此？”少年遂向族人述说此事，其言是：“我族的守护神就是如此品德。”王城门口邻居们皆喜这少年的无求品质，一天之内便放置了六十枚难得的米饭。如此无求造就未生之得。
Saddhātissamahārājāpi cūḷupaṭṭhākaṃ tissāmaccaṃ vīmaṃsitvā tena ekaṃ tittiraṃ pacāpetvā āharāpesi. Atha paribhogasamaye ‘‘aggaṃ datvā paribhuñjissāmī’’ti aṭṭhakasālapariveṇe mahātherassa bhaṇḍaggāhasāmaṇerassa tittiramaṃsaṃ dento tasmiṃ thokaṃyeva paṭiggaṇhante tassa appicchaguṇe pasīditvā ‘‘pasannosmi, tāta, aṭṭha te dhurabhattāni demī’’ti āha. Mahārāja, upajjhāyassa demīti. Aparānipi aṭṭha demīti. Tāni amhākaṃ ācariyassa demīti. Aparānipi aṭṭha dammīti. Tāni samānupajjhāyānaṃ dammīti. Aparānipi aṭṭha dammīti. Tāni bhikkhusaṅghassa dammīti. Aparānipi aṭṭha dammīti. Sāmaṇero adhivāsesi. Evamassa uppanno lābho thāvaro hoti.
信德俱足的大王也赞赏小执事提萨玛查，曾以他烹煮一只鹬鸟并召来。复用时说：“先供养我，再享用。”对一位受戒八年的德行高尚的长老僧侣及一位沙门提供鹬肉，有人就此受持其无求的品质，欣然言道：“我欢喜，尊长，我给你八十枚难得米饭。”大王意谓是给予师长。接着又称八枚给予同伴，再称八枚给予比库团体。沙门居士持住此无求之德。如此所得的果报持久不灭。
Appasannā pasīdantīti etthapi – dīghabrāhmaṇo kira brāhmaṇe bhojento pañca pañca bhattasarakāni datvā santappetuṃ nāsakkhi. Athekadivasaṃ ‘‘samaṇā kira nāma appicchā’’ti kathaṃ sutvā vīmaṃsanatthāya bhattaṃ gāhāpetvā bhikkhusaṅghassa bhattakiccakaraṇavelāya vihāraṃ gantvā tiṃsamatte bhikkhū bhojanasālāyaṃ bhuñjante disvā ekaṃ bhattasarakaṃ gahetvā saṅghattherassa santikaṃ agamāsi. Thero aṅguliṃ cāletvā thokameva aggahesi. Eteneva niyāmena ekaṃ bhattasarakaṃ sabbesaṃ sampāpuṇi. Tato brāhmaṇo ‘‘saccoyeva etesaṃ samaṇānaṃ guṇo’’ti appicchatāya pasanno sahassaṃ vissajjetvā tasmiṃyeva vihāre cetiyaṃ kāresi. Evaṃ appasannā pasīdanti.
所谓内心不躁而安乐者，在此有例：一长老婆罗门给婆罗门族人施与五份米饭布施去养活众人。一日有僧人闻说此无求，于是为赞扬，无欲之心而布施食物，往比库饮食处行，见三十多比库就餐，取一份米饭送给圣长老，长老移动指头仅用一点饭接纳。以此约定，一份米饭受持于众。婆罗门感念无求之人之德，欢喜心生，建造纪念塔供养这僧众。由此所谓内心不躁而欣然。
Pasannābhiyyo pasīdantīti ettha vatthunā kiccaṃ natthi. Pasannānañhi appicchaṃ disvā pasādo bhiyyo vaḍḍhatiyeva.
所谓内心欣然而更欣然者，此处无其他事可说。正由见无求之心，欣乐更加增长。
Majjhantikatissattherasadise pana appicche disvā mahājano appiccho bhavituṃ maññatīti appiccho mahājanassa cakkhubhūto nāma hoti.
所谓中品卡提长老等类的无求者，世尊眼目所见的无求者乃是有德之人。
‘‘Appicchatā, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī’’ti (a. ni. 1.116-129) vacanato pana appiccho sāsanaṃ ciraṭṭhitikaṃ karoti nāma.
世尊谓比库们：『对于善法的坚守，不贪著而不懈怠，方能避免随即消失。』（『增支部·一一六至一二九偈』）这段开示称之为不贪著，意在使教法得以长久保住。
No dāyakenāti svākkhāte dhammavinaye pana dāyakassa pamāṇaṃ ñatvā dātabbakiccaṃ nāma natthi. Yattako deyyadhammo atthi, tattakaṃ avattharitvā dātuṃ vaṭṭati. Avattharitvā dinnakāraṇā hi esa manussasampattiṃ, dibbasampattiṃ, nibbānasampattiñca avattharitvā uttaruttari paṇītapaṇītameva labhati.
所谓不施舍者，乃是精通戒律法义的施主，知施舍的界限，故无赠施之事。哪怕有可施的法物，也须明了其可施之理，方能适宜施予。因施舍正合条件而行，故能利益世间，利益天界，以及利益涅槃，从而渐至益处愈加深厚纯良。
§316
316.Yo āraddhavīriyo, so dukkhaṃ viharatīti pañcātapatappanamaruppapātapatanādiccānuparivattana-ukkuṭikappadhānādīni anuyuñjanto diṭṭhe ceva dhamme dukkhaṃ viharati , tasseva bāhirasamaye samādinnassa tapacaraṇassa vipākena niraye uppajjitvā samparāyepi dukkhaṃ viharati.
316. 勇猛精进者，虽经历种种疾病痛苦、五种灾难、痛苦生死轮转及高潮逆转之苦等艰难困苦，但若能精勤努力，会体验到现世法中苦乐交织的真相。其于身外之困苦中，因定力而能证得清净，虽生于地狱之苦境，终究仍然有苦谛的体验。
§317
317.Yo kusīto, so dukkhaṃ viharatīti ayampi diṭṭhe dhamme ceva samparāye ca dukkhaṃ viharati. Kathaṃ? Yassa hi pabbajitakālato paṭṭhāya yoniso manasikāro natthi, buddhavacanaṃ na uggaṇhāti, ācariyupajjhāyavattaṃ na karoti, cetiyaṅgaṇabodhiyaṅgaṇavattaṃ na karoti. Janassa pana saddhādeyyaṃ apaccavekkhitaparibhogena paribhuñjitvā divasaṃ seyyasukhaṃ passasukhaṃ anuyuñjitvā pabuddhakāle tayo vitakke vitakketi. So katipāheneva bhikkhubhāvā cavati? Evaṃ diṭṭhadhamme ca dukkhaṃ viharati. Pabbajitvā pana samaṇadhammassa sammā akatattā ca –
317. 堕落者，亦在世法中受苦，且在来世亦受苦。缘何？其自出家以来，没有如理真实的用心思维，亦不依教诫，不尊重师长，也不依止圣地及菩提树等正法象征。其虽有信仰，然而因失察信者之义而陷于忧愁享受，漂泊享乐于昼夜之间。此种人离比库之道，不得正果，故于现法中亦受苦痛。虽出家，却未能正受沙门法教——
‘‘Kuso yathā duggahito, hatthamevānukantati;
『堕落如同黏稠污泥，紧缠双臂不易脱离；
Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhatī’’ti. (dha. pa. 311) –
修行极难，近于地狱之苦。』（《法句经·第三一一偈》）
Apāyasmiṃyeva paṭisandhiṃ gaṇhati. Evaṃ samparāyepi dukkhaṃ viharati.
于恶趣现世中，彼堕恶趣之重，故必承受恶趣的再生。由此缘故，其于恶趣亦然，依止此恶趣而受苦。
§318
318.Yokusīto, so sukhaṃ viharatīti kālena kālaṃ vuttappakāre tapacaraṇe kiñci kiñci tapacaraṇaṃ katvā kālena kālaṃ odātavatthavasano mālāgandhavilepanadharo madhurabhojanaṃ bhuñjanto mudukāsu seyyāsu sayanto diṭṭhe dhamme ceva sukhaṃ viharati samparāye ca. So hi tassa tapacaraṇassa gāḷhaṃ aggahitattā nātibahuṃ niraye dukkhaṃ anubhavati. Tasmā samparāye sukhaṃ viharati nāma.
318.凡沉溺于欲乐者，谓彼得以享受安乐，所谓随时于世间所言之修行仪轨中，彼亦或行持某种修行，时常装饰衣服，持花香与涂香，享用甘美饮食，卧于软床，视见法时亦感安乐，亦于恶趣获安。然其修行极重如炭火，虽不多苦受狱中火炉之刑罚，然狱苦仍存。由此可知，彼于恶趣中享有所谓乐受也。
§319
319.Yo āraddhavīriyo, so sukhaṃ viharatīti āraddhavīriyo hi pabbajitakālato paṭṭhāya vattesu paripūrakārī hoti, buddhavacanaṃ uggaṇhāti, yoniso manasikāre kammaṃ karoti. Athassa vattapūraṇañceva uggahitabuddhavacanañca samaṇadhammakiriyañca āvajjentassa cittaṃ pasīdati. Evaṃ diṭṭheva dhamme sukhaṃ viharati. Diṭṭhadhamme pana arahattaṃ pāpuṇituṃ asakkonto nibbattabhave khippābhiñño hotīti samparāyepi sukhaṃ viharati nāma.
319.彼若发精进者，则彼获安乐。所谓发精进者，自出家之时即持续周全行诸功德，受持佛语，具正念思惟而造作业。并因其善行满溢、勤奋受持佛陀所说、践行出家伦理，心灵得宁静安适。因如此，彼于见法中得安乐。然于见法中未能速证阿拉汉果而速入涅槃者，则于恶趣亦得安乐者也。
§320
320.Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hotīti idaṃ suttaṃ aṭṭhuppattiyaṃ vuttaṃ. Kataraaṭṭhuppattiyanti? Navakanipāte (a. ni. 9.12) sattuppādasutta aṭṭhuppattiyaṃ. Tathāgato hi taṃ atthaṃ kathento – ‘‘nava puggalā nirayato muttā, tiracchānayonito muttā, pettivisayato muttā’’ti kathesi. Athassa etadahosi – ‘‘sace kho pana me puttā imaṃ dhammadesanaṃ sutvā khīṇanirayamhā khīṇatiracchānayonikā khīṇapettivisayā khīṇāpāyaduggativinipātāti maññamānā uparimaggaphalatthāya vāyamituṃ na maññeyyuṃ, tesaṃ saṃvegaṃ janessāmī’’ti saṃvegajananatthaṃ ‘‘seyyathāpi, bhikkhave’’ti imaṃ suttamārabhi. Tattha appamattakoti thokamattako parittappamāṇo, antamaso kusaggenapi gahetvā upasiṅghiyamāno duggandhova hoti. Appamattakampi bhavaṃ na vaṇṇemīti appamattakampi kālaṃ bhave paṭisandhiṃ na vaṇṇayāmi. Idānissa upamaṃ dassento āha – antamaso accharāsaṅghātamattampīti. Sabbantimena paricchedena dve aṅguliyo ekato katvā paharaṇamattampi kālanti vuttaṃ hoti. Sesaṃ sabbattha uttānatthamevāti.
320.譬如，比库，少少不觉察者，臭秽恶臭，此为圣教中所称病由所致苗头之一句。何谓病由？即《新集》卷九第十二中，七步经之病由。譬如如来宣说曰：‘九人脱离地狱、畜生、饿鬼三恶趣。’其意在此：‘若我子闻此法后，未毕业于地狱、饿鬼、畜生三恶趣之离欲功德，而妄想努力修习反得无益，令彼心生忧惧。’为令生忧惧，佛而今说此语。此处，所谓少少不觉察：乃粗暴略微无忧虑；同时携持小匹利剑，近临他人而如同恶臭。连少少不觉察于彼过患亦不可描绘，且我不言恶趣间受生缘分之时间。以此喻说，谓最低限度之残忍重击即为“时间”。总其一切，唯利于起正念也。
Tatiyavaggavaṇṇanā. · 第三品释义。
16. Ekadhammapāḷi
第十六 一法分
(16) 4. Ekadhammapāḷi-catutthavaggavaṇṇanā（16）4. 一法经第四品释义
§322
322. Catutthavaggassa paṭhame jambudīpeti jambuyā paññāto pākaṭo dīpoti jambudīpo. Imassa kira dīpassa saññāṇabhūtā yojanasatubbedhā paṇṇāsayojanasākhā pañcadasayojanāvaṭṭakkhandhā himavantapabbate jātā kappaṭṭhāyinī mahājambū nāma atthi, tāya ayaṃ dīpo jambudīpoti vuccati. Yathā ca imasmiṃ dīpe jamburukkho kappaṭṭhāyī, tathā aparagoyāne kadambarukkho, uttarakurūsu kapparukkho, pubbavidehe sirīsarukkho, asurānaṃ cittapāṭalirukkho, supaṇṇānaṃ simbalirukkho , devānaṃ pāricchattakoti imepi kappaṭṭhāyinova.
322.于第四节首，称为珍宝岛者，谓其岛名为象征智慧、大显之岛，即所谓珍宝岛。此岛之分部，如传说中承载概念之，五十由旬分支众多分区；最长十五由旬之环绕界，出产称为“硬皮”的大珍宝树，生于喜马拉雅山，是卡帕提耶（卡帕提耶）种，名为大珍宝。故此岛名曰珍宝岛。正如此岛中，诸树如卡帕提耶珍宝树，另如邻近草原上有卡当姆巴树，北界之库鲁族地有卡帕树，东印度则有矮树、魔众所居有心叶树，金翅鸟羽树，天众所围保护树等，皆属卡帕提耶诸类。
‘‘Pāṭalī simbalī jambū, devānaṃ pāricchattako;
『帕塔利』『辛巴利』『闍摩』三者，为天众所遮蔽；
Kadambo kapparukkho ca, sirīso bhavati sattamo’’ti.
『迦㮈摩』『迦帕鲁树』二者，皆为第七。
Ārāmarāmaṇeyyakanti pupphārāmaphalārāmānaṃ rāmaṇeyyakaṃ veḷuvana-jīvakambavana-jetavanapubbārāmasadisaṃ. Taṃ imasmiṃ jambudīpe appamattakaṃ parittakaṃ, na bahukanti attho. Sesapadesupi eseva nayo. Ettha vanarāmaṇeyyakanti nāgavanasālavanacampakavanādisadisaṃ vaṅkapabbatahimavantapabbatapadesādīsu araññavanaṃ veditabbaṃ. Bhūmirāmaṇeyyakanti jetavanavihāramagadhakkhettādisadisaṃ samaṃ bhūmiṭṭhānaṃ. Pokkharaṇirāmaṇeyyakanti jetavanapokkharaṇigaggarāpokkharaṇisadisānaṃ vaṭṭacaturassadīghavaṅkādisaṇṭhānānaṃ pokkharaṇīnaṃ sannivesanaṭṭhānaṃ. Ukkūlavikūlanti ukkūlañca vikūlañca. Tattha ukkūlaṃ unnataṭṭhānaṃ, vikūlaṃ ninnaṭṭhānaṃ. Nadīvidugganti nadīnaṃ bhinnaṭṭhānaṃ taṃ duggamattā nadīvidugganti vuccati. Khāṇukaṇṭakaṭṭhānanti tatthajātakānañceva āhariyamānānañca khāṇukaṇṭakādīnaṃ patiṭṭhānaṭṭhānaṃ. Pabbatavisamanti girivisamaṃ. Ye odakāti ye ca udake jāyanti, teyeva bahutarā. Ito kira suvaṇṇabhūmi sattamattāni yojanasatāni hoti, ekena vātena gacchantī nāvā sattahi ahorattehi gacchati. Athekasmiṃ samaye evaṃ gacchantī nāvā sattāhampi nandiyāvaṭṭamacchapiṭṭheneva gatā. Evaṃ odakānaṃ sattānaṃ bahubhāvo veditabbo.
所谓『安宁林苑』，即花、果等林苑中罕有之欢娱者，如同砧竹林、活树林、揭多园林等前方安乐之处。在此『阇毗洲』中极为狭小而有限，不甚普遍。其余词义亦同理。此处『林苑』又谓如龙林、雨树、山茶林等，附近有曲折山、喜马拉雅山等地名，皆属森林之地。『地』则指揭多园游憩庄严地及摩揭陀境等广大地界。所谓『池泽林苑』，即揭多园中的池泽、溪流、池水等水源众多之地。『挺拔与倾伏』者，指挺拔高起及倾斜低伏。『断流』谓河流断绝或分支之处，称为断流。所谓『坑洼荆棘』，指当地流传故事及传说中所载各种坑洼、荆棘丛生之地。『山势崎岖』谓山岳凹凸不平。所谓水，即河流与水体。由此可知，此地水源繁多，从此处出发往称黄金之地约数百由旬，一刮风则舟行七昼夜，舟行如同鱼往湖中游般。此即称水体众多淼淼之意。
Apica thalaṭṭhānassa parittabhāvena udakassa ca bahubhāvenāpi ayamattho veditabbo. Yathā hi mahātaḷāke ekova uppalagaccho assa, tassa cattāri ca paṇṇāni, majjhe ca ekaṃ uppalamakulaṃ assa. Evamevaṃ cattāri paṇṇāni viya cattāro dīpā, majjhe uppalamakulaṃ viya sinerupabbato, sesaṃ udakaṃ viya udakaparikkhitto okāso. Tassa mahantabhāvo iddhimantānaṃ pākaṭo hoti. Tesañhi ākāsena gacchantānaṃ cattāro mahādīpā cattāri paṇṇāni viya upaṭṭhahanti, sinerupabbato majjhe uppalamakulaṃ viya, sesaṃ udakaṃ viya udakaparikkhitto okāso. Evaṃ mahante udake jātattā odakāva bahutarā veditabbā.
但地上之局促与水多之理亦当分别而知。如在大平地中，仅有一丛莲花，莲叶成四瓣，中有莲蓬。譬如此处有四岛，中间有如莲蓬般之辛耶山，外围则水环绕成方形区域。这种广大属性为神通者显现。行于空中者，四大洲如四莲瓣围绕，中间辛耶山状如莲蓬，外围水域环绕成空旷之地。如此广大水域，相比而言水体尤为广大者应为如此。
§323
323. Dutiyādīsu aññatra manussehīti idha cattāro apāyā aññatra manussehīti adhippetā.
三百二十三。第一节外之别论，除人间外，谓有四恶趣，非人间者包括之。
Majjhimesu janapadesūti ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe. Puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. Uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe’’ti (mahāva. 259) evaṃ paricchinne janapadeti attho. Ayañhi janapado mudiṅgasaṇṭhāno ujukena katthaci asītiyojano hoti, katthaci yojanasatiko, katthaci dviyojanasatiko, majjhena pana tiyojanasatiko, pariyantaparikkhepena navamattayojanasatiko hoti. Ettake ṭhāne buddhapaccekabuddhā mahāsāvakā buddhupaṭṭhākā buddhasāvakā buddhamātā buddhapitā cakkavattī rājāti ime sattā nibbattanti. Apica upādāyupādāyāpi majjhimapadeso labbhati. Sakalopi hi jambudīpo majjhimapadeso nāma, sesadīpā paccantimā janapadā. Tambapaṇṇidīpe anurādhapuraṃ majjhimapadeso nāma, seso paccantoti evaṃ nayo veditabbo.
所谓中部诸国者，东面有名为象林之市场，后有大堂，继之为西方乡域，南偏中部；南南东方有名萨罗伐底河，北偏中部乡域；南方有名色多笳尼市场，其后为南偏中部乡域；西方有称吹笛婆罗门村庄，后为南偏中部乡域；北方有名书刺铁乔山，继之为南偏中部乡域（节选自大部经259）。如是周围列国，称为乡域。此地域侧重穆丁加聚集，有时约十由旬，有时百由旬，有时二百由旬，中段三百由旬，周围约九百由旬。这些地方中，佛陀、辟支佛、大弟子、佛之弟子、佛之母、佛之父、转轮圣王等众生曾降生。此地亦为因缘果报所聚中部之地。统观整个阇毗洲，亦称中心之地，四部洲周围有它诸国。此理亦得确认，如铜锅洲中阿奴罗都市为中心，其他为周围证明。
§324
324.Paññavantoajaḷā aneḷamūgāti ettha kammassakatapaññā, jhānapaññā vipassanāpaññā, maggapaññā, phalapaññāti etāhi samannāgatā paññavanto nāma, amūḷhā ajaḷā nāma. Yesaṃ eḷā mukhato na galati, te aneḷamūgā nāma, aneḷamukhā niddosamukhāti attho. Paṭibalāti samatthā, kāyabalena ceva ñāṇabalena ca samannāgatā. Atthamaññātunti atthānatthaṃ kāraṇākāraṇaṃ jānituṃ. Duppaññāti appaññā nippaññā. Jaḷāti mandā momūhā.
具慧者名为无蔽者，即不蒙昧无明者。此慧有四种：业力慧、禅定慧、内观慧、道果慧。具慧者以此四种智慧具足，无明糊涂者则为无慧者。谓其口不受蔽，为无蔽之者，无蔽口即无染口。就所能反观，具备身体力和智慧力。所谓知义者，即知事理的因缘果报。愚昧者为无智、无慧之意。迷糊则为愚昧愚痴。
§325
325.Ariyena paññācakkhunāti sahavipassanena maggena. Avijjāgatāti avijjandhakārena samannāgatā.
『圣者慧眼』者，以正内观成就圣道。『无明生者』者，谓由无明惝恍为缘所具足。
§326
326.Ye labhanti tathāgataṃ dassanāyāti ye tathāgatassa guṇe jānitvā tathāgataṃ cakkhuviññāṇena passituṃ labhanti.
得见如来者，谓识知如来的德行，能以如来的眼识观见如来。
§327
327.Tathāgatappaveditanti tathāgatena paveditaṃ pakāsetvā kathitaṃ. Savanāyāti sotaviññāṇena sotuṃ.
『如而言者』，谓由如来所说、宣示、开示。如『闻』者，以声根识而闻受。
§328
328.Dhārentīti na pammussanti.
『承持』者，谓不堕懈怠，心不放逸。
§329
329.Dhātānaṃ dhammānaṃ atthaṃ upaparikkhantīti paguṇāya pāḷiyā atthānatthaṃ upaparikkhanti.
遍察法界诸法之义，谓为成就，成就义理之深广。
§330
330.Atthamaññāya dhammamaññāyāti aṭṭhakathañca pāḷiñca jānitvā. Dhammānudhammaṃ paṭipajjantīti anulomapaṭipadaṃ pūrenti.
330. “真正的知晓”和“法的知晓”者，通晓注疏与巴利文经典，依教法行事，顺应法理而行，谓之随顺正法之行。
§331
331.Saṃvejanīyesu ṭhānesūti saṃvegajanakesu kāraṇesu. Saṃvijjantīti saṃvegaṃ āpajjanti.
331. “引发紧迫感的场所”，即生起紧迫感的因缘。谓此因缘能产生紧迫心。
§332
332.Yoniso padahantīti upāyena padhānavīriyaṃ karonti.
332. “贤明努力”，谓用方便方法，激发勤奋精进。
§333
333.Vavassaggārammaṇanti vavassaggo vuccati nibbānaṃ, taṃ ārammaṇaṃ karitvāti attho. Labhanti samādhinti maggasamādhiñca phalasamādhiñca pāpuṇanti.
333. “灭尽安立”，别名灭尽，是涅槃。作是因缘以成就之。得至定力，得道定力与果定力。
§334
334.Annaggarasaggānanti uttamannānañca uttamarasānañca. Uñchena kapālābhatena yāpentīti uñchācārena vanamūlaphalāphalena vā kapālena ābhatabhattena vā yāpenti. Ettha ca yo kassacideva khādanīyassa bhojanīyassa atthāya citte uppanne taṃkhaṇaṃyeva na taṃ labhati, ayaṃ annaggarasaggānaṃ na lābhī nāma. Yassapi taṃkhaṇaṃyeva labhitvā olokentassa vaṇṇagandharasā amanāpā honti, ayampi annaggarasaggānaṃ na lābhī nāma. Yassa pana vaṇṇagandharasā paṭilabhanti, manāpā honti, ayaṃ annaggarasaggānaṃ lābhī nāma. So uttamakoṭiyā cakkavattī rājā, heṭṭhimakoṭiyā dhammāsoko veditabbo. Saṅkhepato hi yassa bhattassa ekapāti satasahassaṃ agghati, idaṃ annaggarasaggaṃ nāma. Yaṃ pana bhikkhusaṅghaṃ piṇḍāya carantaṃ disvā manussā uttamapaṇītaṃ bhattaṃ denti, idaṃ kiṃ nāmāti? Idaṃ uñchena kapālābhatena yāpente upādāya annaggarasaggaṃ nāma vuccatīti.
334. “食物美味安立”，谓美味佳肴。以高处之饭食，或用高耸之头盔盛载，或用野果、树根，借容器或头盔盛载。若当时心生对食物之利欲，立时不获，是食美味安立不得利益。即使即时获得食物，察其色、香、味而不得欢喜，亦不称为得食美味安立。得色香味皆具，且心生欢喜，斯谓食美味安立。此人乃至最高帝王，或佛法护持者，深知此理。简言之，一餐价值百千，不得受用则谓食美味安立；若观察比库众以布施美食，众生欢喜给予，则此谓以高处盛载，称为食物美味安立。
§335
335.Attharasassātiādīsu attharaso nāma cattāri sāmaññaphalāni, dhammaraso nāma cattāro maggā, vimuttiraso nāma amatanibbānaṃ. Sesaṃ sabbattha uttānatthamevāti.
335. “十八味”等，十八味中称四种常果，法味中称四圣道，解脱味中称不死涅槃。总之，皆皆皆为最上利益。
Catutthavaggavaṇṇanā. · 第四品释义。
Jambudīpapeyyālo niṭṭhito. · 阎浮洲略说已毕。