7. Vīriyārambhādivaggo · 7. 精进勤等品义注
6. Accharāsaṅghātavaggavaṇṇanā6. 弹指品释义
§51
51. Chaṭṭhassa paṭhame taṃ assutavā puthujjanoti taṃ bhavaṅgacittaṃ sutavirahito puthujjano. Tattha āgamādhigamābhāvā ñeyyo assutavā iti. Yo hi idaṃ suttaṃ ādito paṭṭhāya atthavasena upaparikkhanto ‘‘idaṃ bhavaṅgacittaṃ nāma pakatiparisuddhampi javanakkhaṇe uppannehi lobhādīhi upakkilesehi upakkiliṭṭha’’nti neva āgamavasena na adhigamavasena jānāti, yassa ca khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayavirahitattā yathābhūtañāṇapaṭivedhasādhako neva āgamo, paṭipattiyā adhigantabbassa anadhigatattā na adhigamo atthi. So āgamādhigamābhāvā ñeyyo assutavā iti. Svāyaṃ –
第51条。所谓“未闻者”者，是指不通达本心流转之凡夫。此处“未闻者”应当理解为缺乏经律三藏正受正解的意思。因为若有人仅凭闻诵此经文，便粗略检视其义，如言『此即所谓本心流转，于现观瞬间因贪欲等染污所玷污之实施』，他必不曾由经文的因缘、取相、念处等条目，生起究竟分明的观察与洞察的深解，不以教义修行上真正得入，是故无所谓经教所证的通达。此种未受持且不通达经教者，乃当知为“未闻者”。自说云：
‘‘Puthūnaṃ jananādīhi, kāraṇehi puthujjano;
『众多生因诸因缘，而此凡夫由此生成；
Puthujjanantogadhattā, puthuvāyaṃ jano iti’’.
由凡夫之生本故，人群广布于世』。
So hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano. Yathāha –
者乃众多染污分别愚痴的各种生因缘所成之凡夫，如文说：
‘‘Puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappantīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhopannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā’’ti (mahāni. 51, 94).
『凡夫生出新染污者，所以即是凡夫；凡夫因不净我执见故，为凡夫；凡夫抱持差别师说故，为凡夫；凡夫執取诸有为法为自有故，为凡夫；凡夫因诸烦恼所缠着故，为凡夫；凡夫被诸苦恼所扰乱故，为凡夫；凡夫被种种烦恼缠绕所扰故，为凡夫；凡夫在五欲中为贪欲、嗔恨、痴昏、散乱、掉举所覆，染污昏钝，无法自觉，即为凡夫；凡夫被五盖所蔽，染污、闷塞、蔽塞、隐蔽且遭毁谤，亦为凡夫』（大义第51，94条）。
Puthūnaṃ vā gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjano, puthu vā ayaṃ visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janoti puthujjano. Evametehi ‘‘assutavā puthujjano’’ti dvīhi padehi ye te –
凡夫又包括为数众多蹉跎背离圣法正行之低劣众生，虽身在世间，实则远离正道；亦或落入种种邪见糊涂法门者，尚未明达善法戒律，皆属凡夫。由此知“未闻凡夫”二词，所谓欠缺经教证解之通达者也。
‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;
『两种凡夫』者，是指出世间尊如来等所称的两类凡夫。
Andho puthujjano eko, kalyāṇeko puthujjano’’ti. –
『凡夫瞽者者一，善缘凡夫一』是说，在两种凡夫中，一者如盲瞽者，另一者如善友般的凡夫。
Dve puthujjanā vuttā, tesu andhaputhujjano vutto hotīti veditabbo.
谓『说有二凡夫，谓其中有盲凡夫，此应当知』。
Yathābhūtaṃ nappajānātīti ‘‘idañca bhavaṅgacittaṃ evaṃ āgantukehi upakkilesehi upakkiliṭṭhaṃ nāma hoti, evaṃ vippamuttaṃ nāmā’’ti yathāsabhāvato na jānāti. Tasmāti yasmā na jānāti, tasmā. Cittabhāvanā natthīti cittaṭṭhiti cittapariggaho natthi, natthibhāveneva ‘‘natthī’’ti vadāmīti dasseti.
所谓『实相不见知』者，即『此为不断转变的心流，因外来染污所污染，故名为污；而解脱者名无染污』之义；但因人本性不知是故，即说『无心修习』。此言显示，心之存在无有固持无常，亦无心性可执，而实证者言‘无’正是此义。
§52
52. Dutiye sutavāti sutasampanno. Vitthārato panettha assutavāti padassa paṭipakkhavasena attho veditabbo. Ariyasāvakoti atthi ariyo na sāvako, seyyathāpi buddhā ceva paccekabuddhā ca; atthi sāvako na ariyo, seyyathāpi gihī anāgataphalo; atthi neva ariyo na sāvako seyyathāpi puthutitthiyā. Atthi ariyoceva sāvako ca, seyyathāpi samaṇā sakyaputtiyā āgataphalā viññātasāsanā. Idha pana gihī vā hotu pabbajito vā, yo koci sutavāti ettha vuttassa atthassa vasena sutasampanno, ayaṃ ariyasāvakoti veditabbo. Yathābhūtaṃ pajānātīti ‘‘evamidaṃ bhavaṅgacittaṃ āgantukehi upakkilesehi vippamuttaṃ hoti, evaṃ upakkiliṭṭha’’nti yathāsabhāvato jānāti. Cittabhāvanā atthīti cittaṭṭhiti cittapariggaho atthi, atthibhāveneva ‘‘atthī’’ti vadāmīti dasseti. Imasmiṃ sutte balavavipassanā kathitā. Keci taruṇavipassanāti vadanti.
第五十二讲『第二，闻者』称为闻法具足者。详说此处，应分别知『不闻法者』之反义。所谓圣弟子，即有圣者非弟子，如佛陀与辟支佛；弟子非圣者，如在家人无得果者；既非圣者亦非弟子者，如外道教派。既是圣弟子，如同释迦族游方出家人，有得见道果证之者。此中无论在家出家，凡称『闻法者』，皆当以闻法所涵义而知为『圣弟子』。所谓如实知，心得免于外来染污，心被污损亦知如实；所谓心修习者，即心持续存在、心持守也存在，其有存在义故言‘有’。此经中指出深妙觉心观法，有人称之为年轻观法修习者。
§53
53. Tatiyaṃ aṭṭhuppattiyaṃ kathitaṃ. Katarāyaṃ pana aṭṭhuppattiyaṃ? Aggikkhandhopamasuttantaaṭṭhuppattiyaṃ. Bhagavā kira ekasmiṃ samaye sāvatthiṃ upanissāya jetavanamahāvihāre paṭivasati. Buddhānañca yattha katthaci paṭivasantānaṃ pañcavidhaṃ kiccaṃ avijahitameva hoti. Pañca hi buddhakiccāni – purebhattakiccaṃ, pacchābhattakiccaṃ, purimayāmakiccaṃ, majjhimayāmakiccaṃ, pacchimayāmakiccanti.
第五十三讲『第三，八正道』已讲明。此第三讲为何？即是《火聚喻经》中讲述八正道。世尊当时于舍卫大城依止祗树给孤独园住所。佛及诸佛所兴五种佛事，彼此所执行之法各有先后次第。此五佛事为：先行事、后行事、前半行事、中行事、后半行事。
Tatridaṃ purebhattakiccaṃ – bhagavā hi pātova vuṭṭhāya upaṭṭhākānuggahatthaṃ sarīraphāsukatthañca mukhadhovanādisarīraparikammaṃ katvā yāva bhikkhācāravelā tāva vivittāsane vītināmetvā bhikkhācāravelāya nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ pārupitvā pattamādāya kadāci ekakova, kadāci bhikkhusaṅghaparivuto gāmaṃ vā nigamaṃ vā piṇḍāya pavisati kadāci pakatiyā, kadāci anekehi pāṭihāriyehi vattamānehi. Seyyathidaṃ – piṇḍāya pavisato lokanāthassa purato purato gantvā mudugatavātā pathaviṃ sodhenti, valāhakā udakaphusitāni muñcantā magge reṇuṃ vūpasametvā upari vitānaṃ hutvā tiṭṭhanti, apare vātā pupphāni upasaṃharitvā magge okiranti, unnatā bhūmippadesā onamanti, onatā unnamanti, pādanikkhepasamaye samāva bhūmi hoti, sukhasamphassāni padumapupphāni vā pāde sampaṭicchanti. Indakhīlassa anto ṭhapitamatte dakkhiṇapāde sarīrato chabbaṇṇarasmiyo nikkhamitvā suvaṇṇarasapiñjarāni viya citrapaṭaparikkhittāni viya ca pāsādakūṭāgārādīni alaṅkarontiyo ito cito ca dhāvanti, hatthiassavihaṅgādayo sakasakaṭṭhānesu ṭhitāyeva madhurenākārena saddaṃ karonti, tathā bherivīṇādīni tūriyāni manussānañca kāyūpagāni ābharaṇāni. Tena saññāṇena manussā jānanti ‘‘ajja bhagavā idha piṇḍāya paviṭṭho’’ti. Te sunivatthā supārutā gandhapupphādīni ādāya gharā nikkhamitvā antaravīthiṃ paṭipajjitvā bhagavantaṃ gandhapupphādīhi sakkaccaṃ pūjetvā vanditvā ‘‘amhākaṃ, bhante, dasa bhikkhū, amhākaṃ vīsati, paññāsaṃ…pe… sataṃ dethā’’ti yācitvā bhagavatopi pattaṃ gahetvā āsanaṃ paññāpetvā sakkaccaṃ piṇḍapātena paṭimānenti. Bhagavā katabhattakicco tesaṃ upanissayacittasantānāni oloketvā tathā dhammaṃ deseti, yathā keci saraṇagamanesu patiṭṭhahanti, keci pañcasu sīlesu, keci sotāpattisakadāgāmianāgāmiphalānaṃ aññatarasmiṃ, keci pabbajitvā aggaphale arahatteti. Evaṃ mahājanaṃ anuggahetvā uṭṭhāyāsanā vihāraṃ gacchati. Tattha gantvā gandhamaṇḍalamāḷe paññattavarabuddhāsane nisīdati bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno. Tato bhikkhūnaṃ bhattakiccapariyosāne upaṭṭhāko bhagavato nivedeti. Atha bhagavā gandhakuṭiṃ pavisati. Idaṃ tāva purebhattakiccaṃ.
在那里，上课之前的饮食事宜是这样——世尊清晨起床，为了照顾侍者们，完成身体清洁如漱口等身务后，至乞食时间，缓步前往偏处打坐，脱离俗务，随后着衣，缠绕束带，披上袈裟，拿起钵，有时独自一人，有时伴随比库僧团，进入村落或市场乞食，也有时随从众多护卫。譬如：当到乞食处时，贤者主前后绕行，轻轻吹拂遍地，云雾与水珠飘洒，净化土地，尘土沉降，拂开地面，天地旷野悠然宁静；又有清风采集花朵，拾取洒落之物，庄严高地，花团锦簇相互装饰，仿佛金色光线散发出美丽装饰品，从殿堂、塔楼飞向别处，象、狮子等猛兽栖息处传出悦耳声音，犹如神琴乐器出声，人身佩饰与装饰品随之悠扬。凡此观念使人们知晓“今日世尊已至此乞食处”。众人诚心敬供顶礼，采集馨香鲜花入舍，列队前行，齐集礼拜、顶礼佛陀，恳求所需，称“尊者，我们十人，二十人，五十人……百人请为赐予”，世尊接受后，安排坐席，并用供养物为其回施供养。世尊的饮食事宜即是如此。世尊念及众多弟子后代，以此为依、以此法作宣说，有者坚守三宝皈依，有者守持五戒，有者得于初果、二果、三果、四果的圣者家，有者出家修行，证得阿拉汉果。如此集聚大众后，起身赴座安住。到达之处，环绕着芳香花香，坐于庄严佛座，呈现食事完毕的仪轨。随后侍者向世尊报告食事完毕，然后世尊进入香舍。此即课前饮食事宜。
Atha bhagavā evaṃ katapurebhattakicco gandhakuṭiyā upaṭṭhāne nisīditvā pāde pakkhāletvā pādapīṭhe ṭhatvā bhikkhusaṅghaṃ ovadati – ‘‘bhikkhave, appamādena sampādetha, dullabho buddhuppādo lokasmiṃ, dullabho manussattapaṭilābho, dullabhā khaṇasampatti, dullabhā pabbajjā, dullabhaṃ saddhammassavana’’nti. Tattha keci bhagavantaṃ kammaṭṭhānaṃ pucchanti. Bhagavā tesaṃ cariyānurūpaṃ kammaṭṭhānaṃ deti. Tato sabbepi bhagavantaṃ vanditvā attano attano rattiṭṭhānadivāṭṭhānāni gacchanti. Keci araññaṃ, keci rukkhamūlaṃ, keci pabbatādīnaṃ aññataraṃ, keci cātumahārājikabhavanaṃ…pe… keci vasavattibhavananti . Tato bhagavā gandhakuṭiṃ pavisitvā sace ākaṅkhati, dakkhiṇena passena sato sampajāno muhuttaṃ sīhaseyyaṃ kappeti. Atha samassāsitakāyo uṭṭhahitvā dutiyabhāge lokaṃ voloketi. Tatiyabhāge yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, tattha mahājano purebhattaṃ dānaṃ datvā pacchābhattaṃ sunivattho supāruto gandhapupphādīni ādāya vihāre sannipatati. Tato bhagavā sampattaparisāya anurūpena pāṭihāriyena gantvā dhammasabhāyaṃ paññattavarabuddhāsane nisajja dhammaṃ deseti kālayuttaṃ samayayuttaṃ, atha kālaṃ viditvā parisaṃ uyyojeti, manussā bhagavantaṃ vanditvā pakkamanti. Idaṃ pacchābhattakiccaṃ.
之后，世尊完成饮食仪轨，安坐香舍，放下双足，直立于足垫之上，教诲比库僧众说：“比库们，当勤勉精进地修行成就，此乃世间难得的佛陀再现，世间难得为人所遇，难得之瞬间成就，入出家亦难，闻法亦难。” 时有弟子询问世尊当修行之法门，世尊依其品行示教其所适宜的修行法门。弟子们顶礼世尊后，分别回向各自的住所夜宿，有者入山林，有者依树下，有者于山峦之间，有者居于四大王宫等，有者入居于毗舍离王宫。世尊若有意愿，注意南方，安静正念，稍作休息于狮卧床上。继而起身视察人间，至第三段，世尊依据居民乞食之地，上前接受供养，食毕，众弟子取花香等供品，聚集祠堂，共同敬礼世尊，恳求佛陀赐予教法。世尊与其随侍之众，一同前往法会，安坐于庄严佛座，适时开示佛法，随后知时起座，众人礼敬佛陀而退去。此即课后饮食事宜。
So evaṃ niṭṭhitapacchābhattakicco sace gattāni osiñcitukāmo hoti, buddhāsanā uṭṭhāya nhānakoṭṭhakaṃ pavisitvā upaṭṭhākena paṭiyāditaudakena gattāni utuṃ gaṇhāpeti. Upaṭṭhākopi buddhāsanaṃ ānetvā gandhakuṭipariveṇe paññapeti. Bhagavā surattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ ekaṃsaṃ katvā tattha āgantvā nisīdati ekakova muhuttaṃ paṭisallīno, atha bhikkhū tato tato āgamma bhagavato upaṭṭhānaṃ āgacchanti. Tattha ekacce pañhaṃ pucchanti, ekacce kammaṭṭhānaṃ, ekacce dhammassavanaṃ yācanti. Bhagavā tesaṃ adhippāyaṃ sampādento purimayāmaṃ vitināmeti. Idaṃ purimayāmakiccaṃ.
饮食后若身体有所渴欲，世尊则起身，前往浴室沐浴，更衣侍者以净水为世尊沐浴。侍者手持净衣，护持佛所入香舍之地。世尊整理披肩衣物，束缚身体带，披覆衣袍，入座坐下，淡然独处片刻。随后诸比库纷纷来到世尊处，侍奉而坐。有时提出疑问，有时询问修行法门，有时请求佛法开示。世尊悉心解答，宣讲往昔教理，次第结束。此即早晨仪式完毕之事。
Purimayāmakiccapariyosāne pana bhikkhūsu bhagavantaṃ vanditvā pakkantesu sakaladasasahassilokadhātudevatāyo okāsaṃ labhamānā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti yathābhisaṅkhataṃ antamaso caturakkharampi. Bhagavā tāsaṃ devatānaṃ pañhaṃ vissajjento majjhimayāmaṃ vītināmeti. Idaṃ majjhimayāmakiccaṃ.
早晨仪式结束后，诸比库向世尊顶礼，聚集于室，受一天四个时节所安排的问难时间。众比库合掌恭敬问询，世尊为诸天众解答，宣讲中间时段讲经。此即中午仪式。
Pacchimayāmaṃ pana tayo koṭṭhāse katvā purebhattato paṭṭhāya nisajjāpīḷitassa sarīrassa kilāsubhāvamocanatthaṃ ekaṃ koṭṭhāsaṃ caṅkamena vītināmeti, dutiyakoṭṭhāse gandhakuṭiṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ kappeti. Tatiyakoṭṭhāse paccuṭṭhāya nisīditvā purimabuddhānaṃ santike dānasīlādivasena katādhikārapuggaladassanatthaṃ buddhacakkhunā lokaṃ voloketi. Idaṃ pacchimayāmakiccaṃ.
下午仪式则分为三部分：第一部分，世尊络续起身，缓步行走，减轻身体疲惫；第二部分，世尊进入香舍，坐于狮卧席上，正念自持；第三部分，静坐后，目视前方，普观诸佛世尊过往之德，证得果位的高贵众生。此即下午仪式。
Tampi divasaṃ bhagavā imasmiṃyeva kicce ṭhito lokaṃ olokento idaṃ addasa – mayā kosalaraṭṭhe cārikaṃ carantena aggikkhandhena upametvā ekasmiṃ sutte desite saṭṭhi bhikkhū arahattaṃ pāpuṇissanti, saṭṭhimattānaṃ uṇhaṃ lohitaṃ mukhato uggacchissati, saṭṭhimattā gihibhāvaṃ gamissanti. Tattha ye arahattaṃ pāpuṇissanti, te yaṃkiñci dhammadesanaṃ sutvā pāpuṇissanteva. Itaresaṃ pana bhikkhūnaṃ saṅgahatthāya cārikaṃ caritukāmo hutvā, ‘‘ānanda, bhikkhūnaṃ ārocehī’’ti āha.
当日，世尊在此行持期间，巡视人间，见到有一处迦罗国城邦行走依止法炽盛，有一处有六十比库证得阿拉汉果位，六十余人从口吐红光，六十余居家圣者通达此法。在此众生中，有些比库准备外出巡行，世尊告知阿难此事。
Thero anupariveṇaṃ gantvā, ‘‘āvuso, satthā mahājanassa saṅgahatthāya cārikaṃ caritukāmo, gantukāmā āgacchathā’’ti āha. Bhikkhū mahālābhaṃ labhitvā viya tuṭṭhamānasā ‘‘labhissāma vata mahājanassa dhammaṃ desentassa bhagavato suvaṇṇavaṇṇaṃ sarīraṃ oloketuṃ madhurañca dhammakathaṃ sotu’’nti paruḷhakesā kese ohāretvā malaggahitapattā patte pacitvā kiliṭṭhacīvarā cīvarāni dhovitvā gamanasajjā ahesuṃ. Satthā aparicchinnena bhikkhusaṅghena parivuto kosalaraṭṭhaṃ cārikāya nikkhanto gāmanigamapaṭipāṭiyā ekadivasaṃ gāvutaaḍḍhayojanatigāvutayojanaparamaṃ cārikaṃ caranto ekasmiṃ padese mahantaṃ susirarukkhaṃ agginā sampajjalitaṃ disvā ‘‘imameva vatthuṃ katvā sattahi aṅgehi paṭimaṇḍetvā dhammadesanaṃ kathessāmī’’ti gamanaṃ pacchinditvā aññataraṃ rukkhamūlaṃ upasaṅkamitvā nisajjākāraṃ dassesi. Ānandatthero satthu adhippāyaṃ ñatvā ‘‘addhā kāraṇaṃ bhavissati, na akāraṇena tathāgatā gamanaṃ pacchinditvā nisīdantī’’ti catugguṇaṃ saṅghāṭiṃ paññāpesi. Satthā nisīditvā bhikkhū āmantetvā ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandha’’nti aggikkhandhopamasuttantaṃ (a. ni. 7.72) deseti.
长老环视众僧后说道：『朋友们，老师为了方便广大众生的集合，希望外出弘行教法，欲行欲来。』众比库如获至宝，心中欢喜，恭敬地说道：『定能得到利益，我们将瞻仰世尊那金色胜妙法身，乐闻其甘美法语。』于是，他们剃除杂乱头发，穿上染净的袈裟，洗净衣服，整备出行。世尊未曾离去的比库僧团环绕，在国萨拉境内步行旅行，行经城镇乡村，一日围绕超过十四至十五由旬之路程。行至一处处，大见被火焚烧的巨大枯树，世尊说：『就在此地，用七柱树枝搭建讲坛，展开法义宣说。』行至树下，当众而坐示现。长老阿难明了世尊旨意，说：『这必有深义，非无因由，如来不会无缘无故而中止行走、而坐于此。』遂示意四重衣。世尊坐下，召集比库们，曰：『你们看这大火堆吧，比库们。』接着宣说以火堆喻法的经文。
Imasmiñca pana veyyākaraṇe bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi, saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu, saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu. Tañhi veyyākaraṇaṃ sutvā saṭṭhimattānaṃ bhikkhūnaṃ nāmakāyo santatto, nāmakāye santatte karajakāyo santatto, karajakāye santatte nidhānagataṃ uṇhaṃ lohitaṃ mukhato uggañchi. Saṭṭhimattā bhikkhū ‘‘dukkaraṃ vata buddhasāsane yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti sikkhaṃ paccakkhāya hīnāyāvattā, saṭṭhimattā bhikkhū satthu desanābhimukhaṃ ñāṇaṃ pesetvā saha paṭisambhidāhi arahattaṃ pattā.
此时对讲经义解者开示时，六十位比库口中涌现赤热血珠。六十比库因教学而起疏懈，堕入低劣境界。闻此讲说，这六十比库名相、身相、家长等均被赤热血珠从口中涌出。六十比库心中说：『在佛法中，终生实践完全清净的出家生活实属困难。』因教学疏懈堕落，六十比库面向世尊聆听教诲，随智慧修行正断，成就阿拉汉果。
Tattha yesaṃ uṇhaṃ lohitaṃ mukhato uggañchi, te pārājikaṃ āpajjiṃsu. Ye gihibhāvaṃ pattā, te khuddānukhuddakāni sikkhāpadāni maddantā vicariṃsu. Ye arahattaṃ pattā, te parisuddhasīlāva ahesuṃ. Satthu dhammadesanā imesaṃ tiṇṇampi saphalāva jātāti. Arahattaṃ pattānaṃ tāva saphalā hotu, itaresaṃ kathaṃ saphalā jātāti? Tepi hi sace imaṃ dhammadesanaṃ na suṇeyyuṃ, pamattāva hutvā ṭhānaṃ jahituṃ na sakkuṇeyyuṃ. Tato nesaṃ taṃ pāpaṃ vaḍḍhamānaṃ apāyesuyeva saṃsīdāpeyya . Imaṃ pana desanaṃ sutvā jātasaṃvegā ṭhānaṃ jahitvā sāmaṇerabhūmiyaṃ ṭhitā dasa sīlāni pūretvā yoniso manasikāre yuttappayuttā keci sotāpannā keci sakadāgāmino keci anāgāmino ahesuṃ, keci devaloke nibbattiṃsu, evaṃ pārājikāpannānampi saphalā ahosi. Itare pana sace imaṃ dhammadesanaṃ na suṇeyyuṃ, gacchante gacchante kāle anupubbena saṅghādisesampi pārājikampi pāpuṇitvā apāyesuyeva uppajjitvā mahādukkhaṃ anubhaveyyuṃ. Imaṃ pana desanaṃ sutvā ‘‘aho sallekhitaṃ buddhasāsanaṃ, na sakkā amhehi yāvajīvaṃ imaṃ paṭipattiṃ pūretuṃ, sikkhaṃ paccakkhāya upāsakadhammaṃ pūretvā dukkhā muccissāmā’’ti gihibhāvaṃ upagamiṃsu. Te tīsu saraṇesu patiṭṭhāya pañca sīlāni rakkhitvā upāsakadhammaṃ pūretvā keci sotāpannā keci sakadāgāmino keci anāgāmino jātā, keci devaloke nibbattāti. Evaṃ tesampi saphalāva ahosi.
被赤热血珠呕吐的诸比库犯有过失。已得家庭生活者，虽修持细微戒律，行止缓慢。已成就阿拉汉者，则拥有完全清净戒律。由佛法开示，此三种都得以喜庆完成。但得阿拉汉者最殊胜，其他者如何得以卓越果效？若未闻此法，放逸不堪，不能坚住道场，则那恶果如燃烧毒蛇般加增苦恼。闻是教法后，生出慷慨离欲，舍去故地，住学沙玛内地方，持行十戒，精进专注于用心修习。其间或有初果，或有二果，或有不还果位者，或得生于天界，纵使堕落犯巴拉基咖罪者亦得喜果。若其他人未闻此法，有时行脚途中失律犯难，堕堕落，生极大苦恼。闻此法后说：『啊！这正是精进圆满的佛法，虽终生不能完全修行，但依戒修净争取解除苦难。』所得家庭生活者，秉持三宝，守护五戒，修持近事行法，亦或得初果、二果、不还果，或生天界，皆获殊胜果报。
Imaṃ pana satthu dhammadesanaṃ sutvā devasaṅghā yehipi sutā, yehipi na sutā, sabbesaṃyeva ārocentā vicariṃsu. Bhikkhū sutvā sutvā ‘‘dukkaraṃ, bho, buddhānaṃ sāsane yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti ekakkhaṇeneva dasapi bhikkhū vīsatipi saṭṭhipi satampi sahassampi bhikkhū gihī honti. Satthā yathāruciyā cārikaṃ caritvā puna jetavanameva āgantvā bhikkhū āmantesi – ‘‘bhikkhave, tathāgato cārikaṃ caramāno ciraṃ ākiṇṇo vihāsi, icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyituṃ, nāmhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenā’’ti. Aḍḍhamāsaṃ ekībhāvena vītināmetvā paṭisallānā vuṭṭhito ānandattherena saddhiṃ vihāracārikaṃ caramāno olokitolokitaṭṭhāne tanubhūtaṃ bhikkhusaṅghaṃ disvā jānantoyeva theraṃ pucchi – ‘‘ānanda, aññasmiṃ kāle tathāgate cārikaṃ caritvā jetavanaṃ āgate sakalavihāro kāsāvapajjoto isivātappaṭivāto hoti, idāni pana tanubhūto bhikkhusaṅgho dissati, yebhuyyena ca uppaṇḍupaṇḍukajātā bhikkhū, kiṃ nu kho eta’’nti? Etarahi bhagavā tumhākaṃ aggikkhandhopamadhammadesanaṃ kathitakālato paṭṭhāya bhikkhū saṃvegappattā hutvā ‘‘mayaṃ etaṃ dhammaṃ sabbappakārena paripūretuṃ na sakkhissāma, asammāvattantānañca janassa saddhādeyyaṃ paribhuñjituṃ ayutta’’nti gihibhāvaṃ saṅkamantīti.
闻佛此教法后，无论天众或人间众生，无不憧憬咸敬。比库听后，皆赞叹：『在佛陀法中，终生精勤实属艰难，行持清净之出家生活极难。』因而闻法，出外步行，重返祇树给孤独园，召集比库曰：『比库们，如来长久步行周游，今因心愿想闭关静修半月，暂无他人可近，只一持钵化缘女可来。』闭关一月，长老阿难同往行脚，见比库僧团，问曰：『阿难，昔日如来行脚至祇树园时，众僧着袈裟打嗝挠痒，现今这般团体且新且旧，你说是何缘由？』如今，世尊授以你们关于火堆喻法的教义后，比库心起慷慨激励，说：『我们难以圆满此法，未曾转向正道者，不信众多，难以利益大众。』遂许愿行于世俗生活。
Tasmiṃ khaṇe bhagavato dhammasaṃvego uppajji. Tato theraṃ āha – ‘‘mayi paṭisallāne vītināmente na koci mama puttānaṃ ekaṃ assāsaṭṭhānaṃ kathesi. Sāgarassa hi otaraṇatitthāni viya bahūni imasmiṃ sāsane assāsakāraṇāni. Gacchānanda, gandhakuṭipariveṇe buddhāsanaṃ paññāpetvā bhikkhusaṅghaṃ sannipātehī’’ti. Thero tathā akāsi. Satthā buddhāsanavaragato bhikkhū āmantetvā, ‘‘bhikkhave, mettāya sabbapubbabhāgo nāma neva appanā, na upacāro, sattānaṃ hitapharaṇamattamevā’’ti vatvā imissā aṭṭhuppattiyā imaṃ cūḷaccharāsaṅghātasuttaṃ desesi.
当时，世尊起于法觉，长老说：『我闭关时，无一子弟能说出一组六十处参考。法令如海中渡口，比库众多依此助行。阿难，护持佛法，保持清净，召集比库群，会于香舍供处建立佛陀教法之舍。』长老照此行事。世尊则围绕佛教法，告诫比库：『诸比库，身怀慈心是所有前行之本，非禅定也，非奉献也，乃度众生利益之心。』随即宣说这八颂《小慈经》。
Tattha accharāsaṅghātamattanti accharāpaharaṇamattaṃ, dve aṅguliyo paharitvā saddakaraṇamattanti attho. Mettācittanti sabbasattānaṃ hitapharaṇacittaṃ. Āsevatīti kathaṃ āsevati? Āvajjento āsevati, jānanto āsevati, passanto āsevati, paccavekkhanto āsevati, cittaṃ adhiṭṭhahanto āsevati, saddhāya adhimuccanto āsevati, vīriyaṃ paggaṇhanto āsevati, satiṃ upaṭṭhāpento āsevati, cittaṃ samādahanto āsevati, paññāya pajānanto āsevati, abhiññeyyaṃ abhijānanto āsevati, pariññeyyaṃ parijānanto āsevati, pahātabbaṃ pajahanto āsevati, bhāvetabbaṃ bhāvento āsevati, sacchikātabbaṃ sacchikaronto āsevatīti (paṭi. ma. 2.2). Idha pana mettāpubbabhāgena hitapharaṇappavattanamatteneva āsevatīti veditabbo.
此处“小慈经”中的八颂，意即八个由两个指宽组成的慈心之量。所谓慈心，即一切众生皆愿其利益之心。所谓惠施乎？即以自身好言相劝、行以正法，使其利益者。所谓「愿乎」？是愿意、知愿意、见愿意、反思愿意、随愿意、以信愿意、以力愿意、以念愿意、以心愿意、以智慧愿意、以神通愿意、以理解愿意、舍离愿意、培育愿意、着实愿意，皆是愿意。此处，唯以慈心利益众生为释义，谓为“愿”之本义。
Arittajjhānoti atucchajjhāno apariccattajjhāno vā. Viharatīti iriyati pavattati pāleti yapeti yāpeti carati viharati. Tena vuccati viharatīti. Iminā padena mettaṃ āsevantassa bhikkhuno iriyāpathavihāro kathito. Satthusāsanakaroti satthu anusāsanikaro. Ovādapatikaroti ovādakārako. Ettha ca sakiṃvacanaṃ ovādo, punappunavacanaṃ anusāsanī. Sammukhāvacanampi ovādo, pesetvā parammukhāvacanaṃ, anusāsanī. Otiṇṇe vatthusmiṃ vacanaṃ ovādo, otiṇṇe vā anotiṇṇe vā vatthusmiṃ tantiṭhapanavasena vacanaṃ anusāsanī. Evaṃ viseso veditabbo. Paramatthato pana ovādoti vā anusāsanīti vā ese eke ekaṭṭhe same samabhāge tajjāte taññevāti. Ettha ca ‘‘accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ āsevatī’’ti idameva satthusāsanañceva ovādo ca, tassa karaṇato esa sāsanakaro ovādapatikaroti veditabbo.
所谓非不舍，或舍非轻弃，或不彻底舍者。『住』即前行、推进、守护、实行、成就、行走、安居之意。由此说『住』。用此词讲述了慕慈者比库的行路住行。『世尊的教法作事』『依世尊教导者』『为教导而作』。此中一语谓之教导，重复言之谓之训诲。面对面言辞谓之教诲，先放出之谓之背面言辞，训诲则为正面言辞。超越事情之言谓之教诲，超越或未超越事情之话则为训诲。此须特别理解。究竟而言，训诲或教导，各有其对应对等部分，此即应知。且言：“即便只有非争斗至约微之心，诸比库当慕慈恻隐心”，此亦属世尊教法中修学与教诲，则因其所为，应分明识别为训诲与教导。
Amoghanti atucchaṃ. Raṭṭhapiṇḍanti ñātiparivaṭṭaṃ pahāya raṭṭhaṃ nissāya pabbajitena paresaṃ gehato paṭiladdhattā piṇḍapāto raṭṭhapiṇḍo nāma vuccati. Paribhuñjatīti cattāro paribhogā theyyaparibhogo iṇaparibhogo dāyajjaparibhogo sāmiparibhogoti. Tattha dussīlassa paribhogo theyyaparibhogo nāma. Sīlavato apaccavekkhitaparibhogo iṇaparibhogo nāma. Sattannaṃ sekkhānaṃ paribhogo dāyajjaparibhogā nāma. Khīṇāsavassa paribhogo sāmiparibhogo nāma. Tattha imassa bhikkhuno ayaṃ raṭṭhapiṇḍaparibhogo dvīhi kāraṇehi amogho hoti. Accharāsaṅghātamattampi mettācittaṃ āsevanto bhikkhu raṭṭhapiṇḍassa sāmiko hutvā, aṇaṇo hutvā, dāyādo hutvā paribhuñjatītipissa amogho raṭṭhapiṇḍaparibhogo. Accharāsaṅghātamattampi mettaṃ āsevantassa bhikkhuno dinnadānaṃ mahaṭṭhiyaṃ hoti mahapphalaṃ mahānisaṃsaṃ mahājutikaṃ mahāvipphārantipissa amogho raṭṭhapiṇḍaparibhogo. Ko pana vādo ye naṃ bahulīkarontīti ye pana imaṃ mettācittaṃ bahulaṃ āsevanti bhāventi punappunaṃ karonti, te amoghaṃ raṭṭhapiṇḍaṃ paribhuñjantīti ettha vattabbameva kiṃ? Evarūpā hi bhikkhū raṭṭhapiṇḍassa sāmino aṇaṇā dāyādā hutvā paribhuñjantīti.
所谓无益即指无功效之意。所谓国家食者，舍弃亲戚眷属，依止于国度，由出家者令他人施食所得，名之为国家食。所谓享用者即四种享受：祭祀享用、羡慕享用、赐予享受及邻近享受。其中国有恶行者为祭祀享用；品行不良者为羡慕享用；受戒学者为赐予享用；断尽烦恼者为邻近享用。此中此比库的国家食享用因两因而无益：一是即使止于不争斗微小程度，慕慈心充满者，仍为国家所有者，非债务者，乃为施予者而享用，此乃无益之国家食享用。二是慕慈充满之比库，其所供施之众大，成就广大功德大利、多重助益、无上辩才及巨大利益，故亦无益于国家食享用。又有争论谓不多重此慈心者为何，故谓多慕慈心者恒复培植则享用无益国家食，此即明白论点。诸如此类诸比库为国家食所有者，非债务者及赐予者，故复享用无益国家食。
§54-55
54-55. Catutthe bhāvetīti uppādeti vaḍḍheti. Pañcame manasi karotīti manasmiṃ karoti. Sesaṃ imesu dvīsupi tatiye vuttanayeneva veditabbaṃ. Yo hi āsevati, ayameva bhāveti, ayaṃ manasi karoti. Yena cittena āsevati, teneva bhāveti, tena manasi karoti. Sammāsambuddho pana yāya dhammadhātuyā suppaṭividdhattā desanāvilāsappatto nāma hoti, tassā suppaṭividdhattā attano desanāvilāsaṃ dhammissariyataṃ paṭisambhidāpabhedakusalataṃ appaṭihatasabbaññutaññāṇañca nissāya ekakkhaṇe uppannaṃ ekacittameva tīhi koṭṭhāsehi vibhajitvā dassesīti.
五十四至五十五条中：“修习”指引发、增进之意。第五即指用心意摄取。余下二条，同样依第三条所说理解。实者，修习者即所培养，所用心摄取者也。如来以妙谛清楚展现诸法之性，得以说法，故称为；如来以正断慧、分别善巧及无障慧观，凭此已启悟之法藏，瞬间分别成三品身心得一心示现。
§56
56. Chaṭṭhe ye kecīti aniyāmitavacanaṃ. Akusalāti tesaṃ niyāmitavacanaṃ. Ettāvatā sabbākusalā asesato pariyādinnā honti. Akusalabhāgiyāakusalapakkhikāti akusalānamevetaṃ nāmaṃ. Akusalāyeva hi ekacce akusalaṃ sahajātavasena, ekacce upanissayavasena bhajanti ceva, tesañca pakkhā bhavantīti ‘‘akusalabhāgiyā akusalapakkhikā’’ti vuccanti. Sabbete manopubbaṅgamāti mano pubbaṃ paṭhamataraṃ gacchati etesanti manopubbaṅgamā. Ete hi kiñcāpi manena saddhiṃ ekuppādā ekavatthukā ekanirodhā ekārammaṇā ca honti. Yasmā pana tesaṃ mano uppādako kārako janako samuṭṭhāpako nibbattako, tasmā manopubbaṅgamā nāma honti.
五十六条中说：“有些即为不定语句，不善者即其法则语句。诸恶法虽未遍及，然已净除殆尽。名为恶的，此谓恶群及恶所属。恶者里，有部分乃生来即具恶，有部分则因缘缘生，各为其面，故称恶群或恶所属。一切均以心随行，称为心先行。所谓先行，是指心为首、为初发、为生起之因。心为一切法之生起及起因，故谓之心先行。
Paṭhamaṃ uppajjatīti yathā nāma ‘‘rājā nikkhanto’’ti vutte ‘‘rājāyeva nikkhanto, sesā rājasenā nikkhantā anikkhantā’’ti pucchitabbakāraṇaṃ natthi, sabbā nikkhantāteva paññāyanti, evameva mano uppannoti vuttakālato paṭṭhāya avasesā sahajātasaṃsaṭṭhasampayuttā uppannā na uppannāti pucchitabbakāraṇaṃ natthi, sabbe te uppannā tveva paññāyanti. Etamatthavasaṃ paṭicca tehi saṃsaṭṭhasampayutto ekuppādekanirodhopi samāno mano tesaṃ dhammānaṃ paṭhamaṃ uppajjatīti vutto. Anvadevāti anudeva, saheva ekatoyevāti attho. Byañjanacchāyaṃ pana gahetvā paṭhamaṃ cittaṃ uppajjati, pacchā cetasikāti na gahetabbaṃ. Attho hi paṭisaraṇaṃ , na byañjanaṃ. ‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā’’ti gāthāyapi eseva nayo.
初起义说，犹如『王出行』，意谓王方出，诸军皆出或未出，故无须质疑凡出皆出，此为通说。同样，心之生起于讲话时，虽余心俱由本性相续结合生成，故亦无须疑问是否俱生。由此而明，因相续生成且相关联的心，能相续生成与消除，称为心先行而已。这里「应从属」意，非指形状。于「心先行法，心为最胜，心所制」之偈也有同样言说。
§57
57. Sattame kusalāti catubhūmakāpi kusalā dhammā kathitā. Sesaṃ chaṭṭhe vuttanayeneva veditabbaṃ.
五十七条中说：“善法即四地善法，此再第五至第六条亦当理解。”
§58
58. Aṭṭhame yathayidaṃ, bhikkhave, pamādoti ettha, bhikkhaveti ālapanaṃ, yathā ayaṃ pamādoti attho. Pamādoti pamajjanākāro. Vuttañhetaṃ –
第五十八条如是说，比库们，这里的“怠慢”一词，是对比库们的开示，意思是这样的：所谓“怠慢”，是指沉溺昏昧的状态。原文云——
‘‘Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anadhiṭṭhānaṃ ananuyogo anāsevanā abhāvanā abahulīkammaṃ . Yo evarūpo pamādo pamajjanā pamajjitattaṃ, ayaṃ vuccati pamādo’’ti (vibha. 846).
“那什么是怠慢呢？当身行恶、口业恶、意业恶，或在五种欲乐中沉溺，心念松懈；对于护念善法之修习，不能精进，不能正勤，不能利益所行；迷乱懈怠，离欲心灭，心不坚定，离断追求，离断连结，缺乏勤勉，远离增长善法之所作。这样的怠慢、沉溺、昏乱之态，即称为怠慢。”（训疏846页）
Uppannā ca kusalā dhammā parihāyantīti idaṃ jhānavipassanānaṃ vasena vuttaṃ. Maggaphalānaṃ pana sakiṃ uppannānaṃ puna parihānaṃ nāma natthi.
并且说，由于禅定与观慧而生起的善法会灭失，这是禅那与观照的自然结果。但道果实已现的善法不会再生起，也不存在灭失。
§59
59. Navame appamādo pamādassa paṭipakkhavasena vitthārato veditabbo.
第五十九条不怠慢作为怠慢的对立面，应当详细明了。
§60
60. Dasame kosajjanti kusītabhāvo. Sesaṃ vuttanayamevāti.
第六十条心行坏败，是恶的本质。以上皆述于第五十九条。
Accharāsaṅghātavaggavaṇṇanā. · 弹指品释义。