2. Adhikaraṇavaggo · 2. 诤事品义注
2. Adhikaraṇavaggavaṇṇanā二、诤事品注释
§11
11. Dutiyassa paṭhame balānīti kenaṭṭhena balāni. Akampiyaṭṭhena balāni nāma, tathā durabhibhavanaṭṭhena anajjhomaddanaṭṭhena ca. Paṭisaṅkhānabalanti paccavekkhaṇabalaṃ. Bhāvanābalanti brūhanabalaṃ vaḍḍhanabalaṃ. Suddhaṃ attānanti idaṃ heṭṭhā vuttanayeneva veditabbaṃ. Tatrāti tesu dvīsu balesu. Yamidanti yaṃ idaṃ. Sekhānametaṃ balanti sattannaṃ sekhānaṃ ñāṇabalametaṃ. Sekhañhi so, bhikkhave, balaṃ āgammāti sattannaṃ sekhānaṃ ñāṇabalaṃ ārabbha sandhāya paṭicca. Pajahatīti maggena pajahati. Pahāyāti iminā pana phalaṃ kathitaṃ. Yaṃ pāpanti yaṃ pāpakaṃ lāmakaṃ. Yasmā panetāni dvepi vaḍḍhetvā arahattaṃ pāpuṇāti, tasmā ettha etadaggaṃ nāgatanti veditabbaṃ.
第二十一讲关于第二个力量的解释。所谓力量者，是由什么而成的力量？所谓坚定不动摇的力量，亦即实难攻破的力量，并且还有不被迷惑动摇的力量。回顾力量的种类，即为反省的力量。修习力量则是增长且增强力量。所谓纯净自我，须当 如下所说 理解。此处说有两种力量。其中之一为‘此者所指之于彼’，又称‘学者的力量’，亦即七种学者知识的力量。修行学者，这力量始于七种学者知识，依此而生。所谓舍弃，是以修行之道舍弃；所谓放弃，则谓断除此成果。此成果即包括愚痴及恶秽之执着。因二者兼增，从而得至阿拉汉果位，故此说为最高，应当理解。
§12
12. Dutiye satisambojjhaṅgaṃ bhāvetītiādīsu ayaṃ heṭṭhā anāgatānaṃ padānaṃ vasena atthavaṇṇanā – vivekanissitanti vivekaṃ nissitaṃ. Vivekoti vivittatā. Svāyaṃ tadaṅgaviveko vikkhambhana-samuccheda-paṭippassaddhi-nissaraṇavivekoti pañcavidho. Tasmiṃ pañcavidhe viveke. Vivekanissitanti tadaṅgavivekanissitaṃ, samucchedavivekanissitaṃ, nissaraṇavivekanissitañca satisambojjhaṅgaṃ bhāvetīti ayamattho veditabbo. Tathā hi satisambojjhaṅgabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakāle pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ satisambojjhaṅgaṃ bhāveti. Pañcavidhavivekanissitampīti eke. Te hi na kevalaṃ balavavipassanāmaggaphalakkhaṇesuyeva bojjhaṅge uddharanti, vipassanāpādakakasiṇajjhānaānāpānāsubhabrahmavihārajjhānesupi uddharanti, na ca paṭisiddhā aṭṭhakathācariyehi. Tasmā tesaṃ matena etesaṃ jhānānaṃ pavattikkhaṇe kiccato eva vikkhambhanavivekanissitaṃ. Yathā ca ‘‘vipassanākkhaṇe ajjhāsayato nissaraṇavivekanissita’’nti vuttaṃ, evaṃ ‘‘paṭippassaddhivivekanissitampi bhāvetī’’ti vattuṃ vaṭṭati. Esa nayo virāganissitantiādīsu. Vivekatthā eva hi virāgādayo.
第二讲关于修习正念觉支之起始等，稍后说明未来诸过程之概说——依寂静而安住，谓依寂静。寂静者即分离之意。寂静自有五种，即指引间的寂静、摧破间的寂静、斩断间的寂静、安稳间的寂静及超脱间的寂静。于此五种寂静中，依寂静者为引导间之寂静、断尽间之寂静与超脱间之寂静三者。正念觉支修行者，观慧时当从引导间之寂静开始；内观时当依安稳间之寂静；至道时当依断尽间之寂静；对境时当依超脱间之寂静而修习。所谓五处寂静之依，是指有些寂静不仅单为定力与慧力之法，且提升于深观禅那、随息念、乃至善妙梵行禅那之用，非论述师父所断定。故此他们见解认为，禅那起时，只当修行引导间之寂静。而如所说“观慧时依安稳间之寂静”等语，则可附加“当修行断尽间之寂静”。此理类似于由无染心生起的灭欲等正见。
Kevalaṃ hettha vossaggo duvidho pariccāgavossaggo ca pakkhandanavossaggo cāti. Tattha pariccāgavossaggoti vipassanākkhaṇe ca tadaṅgavasena, maggakkhaṇe ca samucchedavasena kilesappahānaṃ. Pakkhandanavossaggoti vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe pana ārammaṇakaraṇena nibbānapakkhandanaṃ. Tadubhayampi imasmiṃ lokiyalokuttaramissake atthavaṇṇanānaye vaṭṭati. Tathā hi ayaṃ satisambojjhaṅgo yathāvuttena pakārena kilese pariccajati, nibbānañca pakkhandati. Vossaggapariṇāminti iminā pana sakalena vacanena vossaggatthaṃ pariṇamantaṃ pariṇatañca, paripaccantaṃ paripakkañcāti idaṃ vuttaṃ hoti. Ayañhi bojjhaṅgabhāvanānuyutto bhikkhu yathā satisambojjhaṅgo kilesapariccāgavossaggatthaṃ nibbānapakkhandanavossaggatthañca paripaccati, yathā ca paripakko hoti, tathā naṃ bhāvetīti. Esa nayo sesabojjhaṅgesu.
此处所说的涅槃仅有二种放弃，分别是世俗的断除与抽离的断除。所谓抽离的断除，即在观慧时当作引导，在悟道时起剧断，排除烦恼。所谓扑灭的断除，即在观慧时以专注体性为基础，在悟道时以缘起作为执断，以断灭为目标，推进涅槃的扑灭。此二断除，于此世俗与出世间诸义的说明理中均可见。此正念觉支依所说方式去除烦恼，达成断灭，扑灭涅槃。所谓断除的变化，即为经过、成熟、完善与消除等变化，皆称为断除。此已具足觉支之比库，观察诸觉支在断除烦恼、放弃俗累及涅槃扑灭等方面的发展，随着成熟，得以修习；此理应知。此例理论为觉支余支所依。
Idha pana nibbānaṃyeva sabbasaṅkhatehi vivittattā viveko, sabbesaṃ virāgabhāvato virāgo, nirodhabhāvato nirodhoti vuttaṃ. Maggo eva ca vossaggapariṇāmī, tasmā satisambojjhaṅgaṃ bhāveti vivekaṃ ārammaṇaṃ katvā pavattiyā vivekanissitaṃ, tathā virāganissitaṃ nirodhanissitaṃ. Tañca kho ariyamaggakkhaṇuppattiyā kilesānaṃ samucchedato pariccāgabhāvena ca nibbānapakkhandanabhāvena ca pariṇataṃ paripakkanti ayameva attho daṭṭhabbo. Esa nayo sesabojjhaṅgesu. Iti ime satta bojjhaṅgā lokiyalokuttaramissakā kathitā. Imesupi dvīsu balesu etadaggabhāvo vuttanayeneva veditabbo.
这里说涅槃，是由诸种因素之清净分离而成，谓由离欲之心而生的离欲，由灭尽之心而生的灭尽。修行时，正念觉支发动，以寂静为根基，生起依寂静、依离欲、依灭尽。佛道圆通生成时，烦恼得以斩断、放弃及断除涅槃函数。此义须在圣道开始时观察，知其断除烦恼及涅槃扑灭之成熟与完善。此理亦应知于觉支之余支。如此七种觉支，具有世俗与出世的各种益处。且于前述两种力量中，此最高之义亦当明悉。
§13
13. Tatiye vivicceva kāmehītiādīnaṃ catunnaṃ jhānānaṃ pāḷiattho ca bhāvanānayo ca sabbo sabbākārena visuddhimagge (visuddhi. 1.69-70) vitthāritoyeva. Imāni pana cattāri jhānāni eko bhikkhu cittekaggatthāya bhāveti, eko vipassanāpādakatthāya, eko abhiññāpādakatthāya, eko nirodhapādakatthāya, eko bhavavisesatthāya. Idha pana tānipi vipassanāpādakāni adhippetāni. Ayaṃ hi bhikkhu imāni jhānāni samāpajjitvā samāpattito vuṭṭhāya saṅkhāre sammasitvā hetupaccayapariggahaṃ katvā sappaccayaṃ nāmarūpañca vavatthapetvā indriyabalabojjhaṅgāni samodhānetvā arahattaṃ pāpuṇāti. Evametāni jhānāni lokiyalokuttaramissakāneva kathitāni. Imasmimpi baladvaye etadaggabhāvo vuttanayeneva veditabbo.
第三讲关于于偏离时的欲界等四禅的巴利辞义及修行途径，详尽阐述藏于净化之道典籍中（净化1.69-70）。此四禅中，一种为专一修习者，一种为止观相资者，一种为神通相资者，一种为灭尽相资者，另一种则为特定有余者。于此，止观相资者居主要地位。此比库成就诸禅，修成后起身，于行相心得中谨慎观察，成就缘起因缘，充分调伏五蕴，调伏根力及觉支，终于得阿拉汉果。此禅乃世俗与出世功德所称。于此两种力量中，最高义理当如所说深知。
§14
14. Catutthe saṃkhittena ca vitthārena cāti saṃkhittadhammadesanā vitthāradhammadesanā cāti dveyeva dhammadesanāti dasseti. Tattha mātikaṃ uddisitvā kathitā desanā saṃkhittadesanā nāma. Tameva mātikaṃ vitthārato vibhajitvā kathitā vitthāradesanā nāma. Mātikaṃ vā ṭhapetvāpi aṭṭhapetvāpi vitthārato vibhajitvā kathitā vitthāradesanā nāma . Tāsu saṃkhittadesanā nāma mahāpaññassa puggalassa vasena kathitā, vitthāradesanā nāma mandapaññassa. Mahāpaññassa hi vitthāradesanā atipapañco viya hoti. Mandapaññassa saṅkhepadesanā sasakassa uppatanaṃ viya hoti, neva antaṃ na koṭiṃ pāpuṇituṃ sakkoti. Saṅkhepadesanā ca ugghaṭitaññussa vasena kathitā, vitthāradesanā itaresaṃ tiṇṇaṃ vasena. Sakalampi hi tepiṭakaṃ saṅkhepadesanā vitthāradesanāti ettheva saṅkhaṃ gacchati.
第四讲简略与详细阐述，是指简要说法与详细说法，两者皆为说法示现。其间，提纲所指明说，谓名之为简说。提纲展开详解之后，则称为详说。即使列出或不列出提纲，皆于详细说明中分解，如是称详说。简说则为大智慧者所传授，详说为小智慧者所述。大智慧者的详说乃如五藏般宏大，小智慧者的简说则如初学者线团，无法穷尽始终。简约说法由通彻智慧者所传，详尽说法由其他三类智慧者所说。故三类者皆称简说与详说。整体而言，三藏说法即简说与详说，皆有其所属。
§15
15. Pañcame yasmiṃ, bhikkhave, adhikaraṇeti vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇanti imesaṃ catunnaṃ adhikaraṇānaṃ yasmiṃ adhikaraṇe. Āpanno ca bhikkhūti āpattiṃ āpanno bhikkhu ca. Tasmetanti tasmiṃ etaṃ. Dīghattāyāti dīghaṃ addhānaṃ tiṭṭhanatthāya. Kharattāyāti dāsa-koṇḍa-caṇḍāla-venāti evaṃ kharavācāpavattanatthāya. Vāḷattāyāti pāṇi leḍḍudaṇḍādīhi paharaṇavasena kakkhaḷabhāvatthāya. Bhikkhū ca na phāsuṃ viharissantīti aññamaññaṃ vivādāpanne bhikkhusaṅghe yepi uddesaṃ vā paripucchaṃ vā gahetukāmā padhānaṃ vā anuyuñjitukāmā, te phāsuṃ na viharissanti. Bhikkhusaṅghasmiṃ hi uposathapavāraṇāya ṭhitāya uddesādīhi atthikā uddesādīni gahetuṃ na sakkonti, vipassakānaṃ cittuppādo na ekaggo hoti, tato visesaṃ nibbattetuṃ na sakkonti. Evaṃ bhikkhū ca na phāsuṃ viharissanti. Na dīghattāyātiādīsu vuttapaṭipakkhanayena attho veditabbo.
第五，尊敬的比库们，在所谓的诉讼事项中，所谓诉讼案件、诉争案件、违戒案件、事务案件，即这四类诉讼事项之中。在此诉讼中，所谓有犯戒之比库，即是有违戒者，因此称之。所谓存续期者，指的是追求长时间的持续；所谓难言者，是指对奴隶、贱民及恶劣之人口出粗语，以致产生粗暴言语的目的；所谓争执者，是指用拳脚、棍棒等击打他人导致粗暴行为之意。比库们互相争执，使彼此之间不会安稳生活，若有一个比库在僧团中起了争端、追问或提出目的，欲使他人服从该目的，则他们不会安稳。因比库僧团立于伍波萨他聚会，拒绝接受对目的等事的承认，内心无法统一，遂不能产生特殊情形。因此，比库们不会安稳。至于所谓存续期等的问题，应依从之前所述的说法来理解其意义。
Idhāti imasmiṃ sāsane. Iti paṭisañcikkhatīti evaṃ paccavekkhati. Akusalaṃ āpannoti ettha akusalanti āpatti adhippetā, āpattiṃ āpannoti attho. Kañcideva desanti na sabbameva āpattiṃ, āpattiyā pana kañcideva desaṃ aññataraṃ āpattinti attho. Kāyenāti karajakāyena. Anattamanoti atuṭṭhacitto. Anattamanavācanti atuṭṭhavācaṃ. Mamevāti maṃyeva. Tatthāti tasmiṃ adhikaraṇe. Accayo accagamāti aparādho atikkamitvā madditvā gato, ahamevettha aparādhiko. Suṅkadāyakaṃva bhaṇḍasminti yathā suṅkaṭṭhānaṃ pariharitvā nīte bhaṇḍasmiṃ suṅkadāyakaṃ aparādho abhibhavati, so ca tattha aparādhiko hoti, na rājāno na rājapurisāti attho.
此处的『在此教法中』，是说这样反复思量的意义。所谓作恶者，即这里恶的含义为违戒罪责，受有违戒的指控。被称为违戒者，即其义是指受此指控。有人讲话不是全部都有违戒，唯有针对某一讲话事由才构成违戒。所谓身，即肉体。所谓不悦者，指内心不悦；不悦语者，指言语不悦。所谓『是我者』，意指认定自己为当事人。『在那里』，指在该诉讼事项中。所谓赦免和认可，意指超越错误与自责，达到宽恕状态。我就是那个犯罪者。就像有盗贼进入仓库搬走财物，投诉盗贼有罪，盗贼即为罪犯，而非国王或官吏。
Idaṃ vuttaṃ hoti – yo hi raññā ṭhapitaṃ suṅkaṭṭhānaṃ pariharitvā bhaṇḍaṃ harati, taṃ saha bhaṇḍasakaṭena ānetvā rañño dassenti. Tattha neva suṅkaṭṭhānassa doso atthi, na rañño na rājapurisānaṃ, pariharitvā gatasseva pana doso, evamevaṃ yaṃ so bhikkhu āpattiṃ āpanno, tattha neva āpattiyā doso, na codakassa. Tīhi pana kāraṇehi tasseva bhikkhuno doso. Tassa hi āpattiṃ āpannabhāvenapi doso, codake anattamanatāyapi doso, anattamanassa sato paresaṃ ārocanenapi doso. Codakassa pana yaṃ so taṃ āpattiṃ āpajjantaṃ addasa, tattha doso natthi. Anattamanatāya codanāya pana doso. Tampi amanasikaritvā ayaṃ bhikkhu attanova dosaṃ paccavekkhanto ‘‘iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasmi’’nti evaṃ paṭisañcikkhatīti attho. Dutiyavāre codakassa anattamanatā ca anattamanatāya coditabhāvo cāti dve dosā, tesaṃ vasena ‘‘accayo accagamā’’ti ettha yojanā kātabbā. Sesamettha uttānamevāti.
此处有言：若王设立的仓库被盗，盗贼携仓库财物向王举报时，则仓库并无过失，王和官吏也无罪，罪责都在于盗贼身上。如是，比库受指控虽无罪过，但因三种原因存在其罪责。首先因其为受指控者，其次因为激怒指控者，第三因激怒时使他人发怒。指控者发现比库犯戒时，并无作恶。因激怒引起指控罪责。对此责罚视若无睹，反观自己犯罪，反思说：“那罪行确实为我所为，正如在仓库内贼盗所得。”这就是反复思量之意。其次次责罚为指控者及其激怒所生不悦心，两者罪责并存。故此处须将“赦免与认可”二义结合来说。这里的赦免，是指宽恕的真实性。
§16
16. Chaṭṭhe aññataroti eko apākaṭanāmo brāhmaṇo. Yena bhagavā tenupasaṅkamīti yenāti bhummatthe karaṇavacanaṃ. Tasmā yattha bhagavā, tattha upasaṅkamīti evamettha attho veditabbo. Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo ? Nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti gatoti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gato tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti.
第六，所谓另有一名婆罗门的名号。此名号指引世尊前往处所。这里的“前往”是为达到目的的行事用语。因此，世尊往何处，则应理解为“前往那里”。世尊到访天人与人间的原因，应知是为了获得多种殊胜功德，是如同天上的辉煌宝树一般常结丰硕圣果。所谓“到访”有言，谓“已往至”。“到访”即是不间断地指向前往的行为。又或说已往至此后，再往更近之处，至于世尊所在的地方而已。
Bhagavatā saddhiṃ sammodīti yathā ca khamanīyādīni pucchanto bhagavā tena, evaṃ sopi bhagavatā saddhiṃ samappavattamodo ahosi, sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamāsi. Yāya ca ‘‘kacci, bho gotama, khamanīyaṃ, kacci yāpanīyaṃ, kacci bhoto gotamassa ca sāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro’’tiādikāya kathāya sammodi, taṃ pītipāmojjasaṅkhātassa sammodassa jananato sammodituṃ yuttabhāvato ca sammodanīyaṃ, atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ araharūpato saritabbabhāvato ca sāraṇīyaṃ. Suyyamānasukhato vā sammodanīyaṃ, anussariyamānasukhato sāraṇīyaṃ, tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti evaṃ anekehi pariyāyehi sammodanīyaṃ sāraṇīyaṃ kathaṃ vītisāretvā pariyosāpetvā niṭṭhapetvā yenatthena āgato, taṃ pucchitukāmo ekamantaṃ nisīdi.
世尊与众生同欢，正如寒水被热水所融，达成和悦统一。被称为“世尊同欢”者，以恩慈之语解答疑问，世尊也兴起同样欢喜。诸如“可否、可供养、比库及其众弟子无有破坏、无恐惧、无动摇、强健及安稳法的生活”等问题，都以善妙语令众欢喜。这种欢喜以喜乐和高兴的聚合显现，故当生应欢喜之心，出于欢喜而发起欢喜；欢喜应具有深长而持久之甘美，能永续无间；欢喜应像阿拉汉的形象，完备且稳固；欢喜应能随时有次第用各种说法表达，既具生动表现，且内容纯净。欢喜应在喜乐难为他物时才能生发，这种欢喜本体应被展示、完成、结束，理当依理而来。对此好奇的人便会静坐一旁修习。
Ekamantanti bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Tasmā yathā nisinno ekamantaṃ nisinno hoti, tathā nisīdīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ. Nisīdīti upāvisi. Paṇḍitā hi purisā garuṭṭhānīyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti. Ayañca nesaṃ aññataro, tasmā ekamantaṃ nisīdi.
所谓“静坐一旁”，是指出《比喻之书》（A. ni. 4.70）内关于“五曜日月反复转行”的说明。因此，如同静坐一旁者静静地坐着一样，这里应理解为“静坐”。“在处”指地面，是用来表示所在之处的用语。静坐者即跏趺坐。智慧人常在恭敬之处与静坐技巧上，选择一旁席位而坐。因为那里有其他人在，故他便就坐于一旁。
Kathaṃ nisinno pana ekamantaṃ nisinno hotīti? Cha nisajjadose vajjetvā. Seyyathidaṃ – atidūraṃ, accāsannaṃ, uparivātaṃ, unnatappadesaṃ, atisammukhaṃ atipacchāti. Atidūre nisinno hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. Accāsanne nisinno saṅghaṭṭanaṃ karoti . Uparivāte nisinno sarīragandhena bādhati. Unnatappadese nisinno agāravaṃ pakāseti. Atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. Atipacchā nisinno sace daṭṭhukāmo hoti, gīvaṃ pasāretvā daṭṭhabbaṃ hoti. Tasmā ayampi ete cha nisajjadose vajjetvā nisīdi. Tena vuttaṃ ‘‘ekamantaṃ nisīdī’’ti.
如何解释独自一人坐着呢？此处举出六种坐姿不正之过失。譬如，坐得太远、坐得太近、坐得过高、坐在高处、坐得太靠前、坐得太靠后。若坐得太远，倘若想要交谈，应当高声说话；若坐得太近，则会妨碍别人；坐在高处，则身体之气味令人不悦；坐在过高场所，则显露不敬；坐得太靠前，若想看，应当用眼睛引导眼睛去看；坐得太靠后，若想看，应当伸出舌头观看。因此，这六种坐姿不正之过失皆应加以避免，所以教示说：“应当独自一人端正坐着”。
Etadavocāti duvidhā hi pucchā – agārikapucchā, anagārikapucchā ca. Tattha ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusala’’nti (ma. ni. 3.296) iminā nayena agārikapucchā āgatā. ‘‘Ime nu kho, bhante, pañcupādānakkhandhā’’ti (ma. ni. 3.86) iminā nayena anagārikapucchā. Ayaṃ pana attano anurūpaṃ agārikapucchaṃ pucchanto etaṃ ‘‘ko nu kho, bho gotama, hetu ko paccayo’’tiādivacanaṃ avoca. Tattha hetu paccayoti ubhayampetaṃ kāraṇavevacanameva. Adhammacariyāvisamacariyāhetūti adhammacariyāsaṅkhātāya visamacariyāya hetu, taṃkāraṇā tappaccayāti attho . Tatrāyaṃ padattho – adhammassa cariyā adhammacariyā, adhammakāraṇanti attho. Visamaṃ cariyā, visamassa vā kammassa cariyāti visamacariyā. Adhammacariyā ca sā visamacariyā cāti adhammacariyāvisamacariyā. Etenupāyena sukkapakkhepi attho veditabbo. Atthato panettha adhammacariyāvisamacariyā nāma dasa akusalakammapathā, dhammacariyāsamacariyā nāma dasa kusalakammapathāti veditabbā.
这段话指出有两种提问方式——一家提问和非家提问。所谓家提问，是对善恶事理的询问，如‘尊者，何为善？何为不善？’这是家提问的例子。非家提问，例如‘这些乃五取蕴吗？’ 这是非家提问的例子。而自己合适的家提问方式则是问‘尊者果德玛，何为因？何为缘？’ 这里所说因与缘，均是指导致善恶行为的原因和条件。所谓行为不合法的原因，及导致不善行为的条件，二者即是因缘的内涵。这里用词意指行为不善为不善行为，导致不善行为的即为因，故合称行为不善的因缘。以此方法，即便在善方面亦可了解道理。不过，此处专论行为不合法与行为不善两者，即不善的十种业道；而行为合法与合行为则指善的十种业道，故应明白此义。
Abhikkantaṃ, bho gotamāti ettha ayaṃ abhikkantasaddo khayasundarābhirūpaabbhanumodanesu dissati. ‘‘Abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho’’tiādīsu (udā. 45; cūḷava. 383; a. ni. 8.20) hi khaye dissati. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’tiādīsu (a. ni. 4.100) sundare.
“庄严者，尊者果德玛”此处的庄严一词，在消灭、优美、清净的欣悦论述中显现。如所言：“消灭时，尊者初更夜间起，长久端坐比库众”等句。因此庄严指的是诸人中更觉精进且优美者。
‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;
“谁在我方足前致敬，凭奇力荣耀灌水；
Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. –
凭庄严的色相，使诸方光明显现。”——
Ādīsu (vi. va. 857) abhirūpe. ‘‘Abhikkantaṃ, bhante’’tiādīsu (dī. ni. 1.250; pārā. 15) abbhanumodane. Idhāpi abbhanumodaneyeva. Yasmā ca abbhanumodane, tasmā sādhu sādhu, bho gotamāti vuttaṃ hotīti veditabbaṃ.
这句出自赏赞文献，如“庄严者，尊者”等褒扬语中。此处正是用作称赞。既然此处是称赞，故应理解为已被称为“好，好，尊者果德玛”。
‘‘Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;
恐怖与愤怒，为赞叹而起，迅疾如好奇之语速；
Hāse soke pasāde ca, kare āmeḍitaṃ budho’’ti. –
欢笑与悲伤，安心于慰藉中，智者以此调伏说曰：
Iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo. Atha vā abhikkantanti abhikkantaṃ atiiṭṭhaṃ atimanāpaṃ, atisundaranti vuttaṃ hoti.
依此特征，须知此处所说之安慰与赞叹，是二重含义。有时称为过度，有时称为极度欢喜，美妙绝伦。
Tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. Ayañhettha adhippāyo – abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādoti. Bhagavatoyeva vā vacanaṃ dve dve atthe sandhāya thometi – bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato, abhikkantaṃ guṇādhigamanato , tathā saddhājananato, paññājananato, sātthato, sabyañjanato, uttānapadato, gambhīratthato, kaṇṇasukhato, hadayaṅgamato, anattukkaṃsanato, aparavambhanato, karuṇāsītalato, paññāvadātato, āpātharamaṇīyato, vimaddakkhamato, suyyamānasukhato, vīmaṃsiyamānahitatoti evamādīhi yojetabbaṃ.
其中以“过度”为言说内容，一方面为说法，另一方面为自心安慰。此处主旨为——“果德玛，过度者，谓此由汝果德玛所宣说之法，过度而来，使我心安。”世尊言语双备双义——出于斥恶断恶的过度，也出于得善德的过度，及依此生起信心、智慧、义理之理解、全面显现、安静深沉、舒服耳根、转动心门、清净无痴、无他染污、悲悯清凉、给予智慧甘露、极乐喜悦、心开朗清晰、安详自在、思辨明智无害。如是诸义，须据此综合体会。
Tato parampi catūhi upamāhi desanaṃyeva thometi. Tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. Ukkujjeyyāti uparimukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādichāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā ‘‘esa maggo’’ti vadeyya. Andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tame. Ayaṃ tāva anuttānapadattho.
更以四种比喻说明说法。所谓低陷乃指陷入下方、低地、低处。所谓兴起，即向上翻转。所谓覆盖，是由草叶等所覆盖。所谓展开，是指揭开遮盖。所谓愚昧，谓迷失方向。指路者举手示道曰“此为正道”。如同黑夜为乌云密布森林覆带暗光，四足动物黑暗中行走。此乃极致至高之说。
Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānato pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ āvikarontena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhāraṇena mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.
此乃主要法门修持——凡低陷者，应令兴起；陷入非正法，落于非正道之者，应使出离；凡被覆盖者，应使揭示；陷于愚痴者，应明引正道。如尊者咖萨巴佛陀涅槃后，其法间断消失，深陷谬见所盖，法被遮蔽；行非正道者须示以正道；如愚痴黑暗中持燈明；如我，果德玛，虽处愚暗迷蒙，依诸正法光明之故，多重方式昭示法义。
Evaṃ desanaṃ thometvā imāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto esāhantiādimāha. Tattha esāhanti eso ahaṃ. Bhavantaṃ gotamaṃ saraṇaṃ gacchāmīti bhavaṃ me gotamo saraṇaṃ parāyaṇaṃ aghassa tātā hitassa ca vidhātāti iminā adhippāyena bhavantaṃ gotamaṃ gacchāmi bhajāmi sevāmi payirupāsāmi, evaṃ vā jānāmi bujjhāmīti. Yesañhi dhātūnaṃ gati attho, buddhipi tesaṃ attho. Tasmā gacchāmīti imassa jānāmi bujjhāmīti ayamattho vutto. Dhammañca bhikkhusaṅghañcāti ettha pana adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca catūsu apāyesu apatamāne dhāretīti dhammo. So atthato ariyamaggo ceva nibbānañca. Vuttañhetaṃ – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (a. ni. 4.34) vitthāro. Na kevalañca ariyamaggo ceva nibbānañca , apica kho ariyaphalehi saddhiṃ pariyattidhammopi. Vuttañhetaṃ chattamāṇavakavimāne –
如此宣说完毕，心情欢喜、形态欢喜地依止于这法宝者，便称此为esāhanti。此esāhanti意谓『我即是此』。我皈依汝，果德玛，愿得依止。此乃『我皈依汝，果德玛，乃我皈依、归依、归属之所，既为祸患之逃难所，亦为安乐之所建立者』。凭此意愿我皈依果德玛，礼敬侍奉，恭敬奉持，因而生善念，知之顿悟。诸法诸界之归趣，即是智慧之归趣，故曰归依。法与比库僧团者，此处意为在所修行之得法道理的体验、证悟，以及于其中四圣谛已证的无漏境中止持而不退失者为义。此法即是圣道，亦是涅槃。经中有言：「比库啊，诸法若为集，则圣八正道为诸法之首。」言说详尽。非单有圣道与涅槃，甚至圣果皆已传播之法。经中叙述屋宇比喻：
‘‘Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;
『离贪欲、离嗔恚、离痴暗，离烦恼之苦；法律无集无违，最为清净；
Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī’’ti. (vi. va. 887);
甘美此良法，妙净此良法，此法律乃依止所』。（经藏·庄严经第887节）
Ettha rāgavirogoti maggo kathito. Anojamasokanti phalaṃ. Dhammamasaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃpaguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhāti. Diṭṭhisīlasaṅghātena saṃhatoti saṅgho. So atthato aṭṭhaariyapuggalasamūho. Vuttañhetaṃ tasmiyeva vimāne –
此中称离贪欲为道，离嗔恚为果。无集法即涅槃。甘美、良善、妙净者，三藏所分类诸法合称为一切法蕴。以正见、戒律、禅定相应基础，构成僧团。僧团本义为八圣人之集会。经中又言于此堂屋比喻云：
‘‘Yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu;
『于四清净善男子中授予大利益劝导，
Aṭṭha ca puggaladhammadasā te, saṅghamimaṃ saraṇatthamupehī’’ti. (vi. va. 888);
八圣人教法亦在，故取此僧团为依止』。（经藏·庄严经第888节）
Bhikkhūnaṃ saṅgho bhikkhusaṅgho. Ettāvatā brāhmaṇo tīṇi saraṇagamanāni paṭivedesi.
比库之中之僧团谓比库僧团。至此婆罗门诵说三种皈依。
Idāni tesu saraṇagamanesu kosallatthaṃ saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṃkileso, bhedoti ayaṃ vidhi veditabbo.
现今于此三种皈依中，为了利益，须知何为皈依，何为皈依进入者，谁为皈依行者，皈依行的差别，皈依行的果报，污染，分别之法。
Seyyathidaṃ – padatthato tāva hiṃsatīti saraṇaṃ, saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiparikilesaṃ hanati vināsetīti attho, ratanattayassevetaṃ adhivacanaṃ. Atha vā hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsatīti buddho, bhavakantārā uttāraṇena lokassa assāsadānena ca dhammo, appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho. Tasmā imināpi pariyāyena ratanattayaṃ saraṇaṃ. Tappasādataggarutāhi vihatakileso tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ. Taṃsamaṅgīsatto saraṇaṃ gacchati, vuttappakārena cittuppādena ‘‘etāni me tīṇi ratanāni saraṇaṃ, etāni parāyaṇa’’nti evaṃ upetīti attho. Evaṃ tāva saraṇaṃ saraṇagamanaṃ yo ca saraṇaṃ gacchati idaṃ tayaṃ veditabbaṃ.
譬如：从字面说，『害』即皈依，是指来皈依者以此皈依之行除灭恐怖、痛苦及恶趣之污染，犹如宝藏般之称。又或以利益与损害、收回来说，是诸众生因断除有情苦海、超越世间及以供养佛法之功德故，成为僧团。因此皈依亦称宝藏。以勤苦修炼、断除染污、求解脱而生起心念者，此即皈依行者。此行者皈依，依教经言，于三宝皈依，宣称「此即吾之三宝皈依，此为归依」即是此义。由此，如此皈依、皈依行及皈依者，须当知悉。
Saraṇagamanappabhede pana duvidhaṃ saraṇagamanaṃ lokuttaraṃ lokiyañcāti. Tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedena ārammaṇato nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati. Lokiyaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati. Taṃ atthato buddhādīsu vatthūsu saddhāpaṭilābho, saddhāmūlikā ca sammādiṭṭhi dasasu puññakiriyāvatthūsu diṭṭhijukammanti vuccati.
皈依之差别又分两种：世间与出世间。出世间皈依，是见道实相而断除污染，令禅定到达涅槃境界，持此为己责任而持续修持于三宝。世间皈依，是凡夫因断除皈依污染而起信心，发起持守以佛及诸德为依止。此处所说佛之依止及信心之本根，在十善功德行中属见业。
Tayidaṃ catudhā pavattati attasanniyyātanena tapparāyaṇatāya sissabhāvūpagamanena paṇipātenāti. Tattha attasanniyyātanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ attānaṃ buddhassa niyyātemi, dhammassa, saṅghassā’’ti evaṃ buddhādīnaṃ attapariccajanaṃ. Tapparāyaṇatā nāma ‘‘ajja ādiṃ katvā ahaṃ buddhaparāyaṇo, dhammaparāyaṇo, saṅghaparāyaṇo iti maṃ dhārethā’’ti evaṃ tapparāyaṇabhāvo. Sissabhāvūpagamanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ buddhassa antevāsiko, dhammassa, saṅghassa iti maṃ dhārethā’’ti evaṃ sissabhāvūpagamo. Paṇipāto nāma ‘‘ajja ādiṃ katvā ahaṃ abhivādana-paccuṭṭhāna-añjalikamma-sāmīcikammaṃ buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomi iti maṃ dhārethā’’ti evaṃ buddhādīsu paramanipaccakāro. Imesañhi catunnampi ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇagamanaṃ.
此处皈依行分四种方面：自我委付、依心归命、持修弟子心、合掌礼拜。自我委付者，谓我今日初行愿将自己奉献于佛、法、僧。依心归命者，谓我今日初行愿以佛、法、僧为归依。持修弟子心者，谓我今日初行愿常居佛、法、僧之下为弟子。合掌礼拜者，谓我今日初行愿以礼敬合掌等合乎规范之仪式礼敬佛、法、僧三宝。此四种之一行者，便成皈依行。
Apica ‘‘bhagavato attānaṃ pariccajāmi, dhammassa, saṅghassa attānaṃ pariccajāmi, jīvitaṃ pariccajāmi, pariccattoyeva me attā, pariccattaṃyeva me jīvitaṃ, jīvitapariyantikaṃ buddhaṃ saraṇaṃ gacchāmi, buddho me saraṇaṃ leṇaṃ tāṇa’’nti evampi attasanniyyātanaṃ veditabbaṃ. ‘‘Satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ, sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ, sammāsambuddhañca vatāhaṃ passeyyaṃ, bhagavantameva passeyya’’nti (saṃ. ni. 2.154) evampi mahākassapassa saraṇagamane viya sissabhāvūpagamanaṃ daṭṭhabbaṃ.
又如『舍弃世尊自身，舍弃法，舍弃僧，舍弃生命，舍弃之后我自身，舍弃之后我生命，以生命终结时皈依佛，佛即我皈依依怙』，此即自我委付者当知。譬如《杂事经》中示例大迦叶之皈依弟子心亦当如是知。
‘‘So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;
『我当游行，逐村逐落；』
Namassamāno sambuddhaṃ, dhammassa ca sudhammata’’nti. (su. ni. 194; saṃ. ni. 1.246);
向正觉者及正法顶礼致敬。此意在表示对觉者及其所宣说之清净教法的恭敬与尊重。经中以此辞表达修学者的敬信心，因正觉者乃觉悟圆满且宣示究竟真理之师，法则为无漏净法。
Evampi āḷavakādīnaṃ saraṇagamanaṃ viya tapparāyaṇatā veditabbā. ‘‘Atha kho brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – ‘brahmāyu ahaṃ, bho gotama, brāhmaṇo; brahmāyu ahaṃ, bho gotama, brāhmaṇo’’’ti (ma. ni. 2.394) evampi paṇipāto veditabbo.
如同阿拉维等地人民趋入避难之地，稳定至诚应当知晓。『彼时婆罗门婆罗摩由起身，仅以右肩倚靠，俯首触及世尊足上，以面亲吻世尊足，并以手循礼，且称呼曰：‘婆罗摩由在此，喔 苦陀摩，婆罗门；婆罗摩由在此，喔 苦陀摩，婆罗门。’』（《大念处经注·2.394》）此种以手部触礼亦当知晓。
So panesa ñātibhayācariyadakkhiṇeyyavasena catubbidho hoti. Tattha dakkhiṇeyyapaṇipātena saraṇagamanaṃ hoti, na itarehi. Seṭṭhavaseneva hi saraṇaṃ gaṇhāti, seṭṭhavasena ca bhijjati. Tasmā yo sākiyo vā koliyo vā ‘‘buddho amhākaṃ ñātako’’ti vandati, aggahitameva hoti saraṇaṃ. Yo vā ‘‘samaṇo gotamo rājapūjito mahānubhāvo avandiyamāno anatthampi kareyyā’’ti bhayena vandati, aggahitameva hoti saraṇaṃ. Yo vā bodhisattakāle bhagavato santike kiñci uggahitaṃ saramāno buddhakāle vā –
此处亲礼含有四种因缘，皆为亲属敬重和礼敬有德之因果。其中以敬礼成就亲近避难缘故，但非其他缘由。唯有尊贵之人方承受避难，亦唯有尊贵之人方得亲近。因此，若释迦族或迦梨族称世尊为『佛为我等亲属』，则为实质亲近避难。若因畏惧而礼敬『沙门苦陀摩，王者敬仰之大仁人，虽敬而无益』，则此亦为实质亲近避难。又若在成佛前于世尊近侧，或成佛后闻及世尊，被启发于某事，且念诵：
‘‘Ekena bhoge bhuñjeyya, dvīhi kammaṃ payojaye;
『独享一份物资，双倍修造功业，』
Catutthañca nidhāpeyya, āpadāsu bhavissatī’’ti. (dī. ni. 3.265) –
『第四份储藏，遇难时保全。』（《长部杂藏·3.265》）——此等皆属对世尊之亲近礼敬。
Evarūpaṃ anusāsaniṃ uggahetvā ‘‘ācariyo me’’ti vandati, aggahitameva hoti saraṇaṃ. Yo pana ‘‘ayaṃ loke aggadakkhiṇeyyo’’ti vandati, teneva gahitaṃ hoti saraṇaṃ.
如是取持此种教诫者，称为「我之老师」而礼敬，则所取持者即为皈依。若有人称「此者在世间为首要当顶礼者」，即以此为皈依。
Evaṃ gahitasaraṇassa ca upāsakassa vā upāsikāya vā aññatitthiyesu pabbajitampi ñātiṃ ‘‘ñātako me aya’’nti vandato saraṇagamanaṃ na bhijjati, pageva apabbajitaṃ. Tathā rājānaṃ bhayavasena vandato. So hi raṭṭhapūjitattā avandiyamāno anatthampi kareyyāti. Tathā yaṃ kiñci sippaṃ sikkhāpakaṃ titthiyaṃ ‘‘ācariyo me aya’’nti vandatopi na bhijjatīti evaṃ saraṇagamanappabhedo veditabbo.
对已皈依者、居士或居士女，对他教出家者若称「我有亲属」，则不生皈依之移情，只为未出家者如是。犹如因惧怕国王而礼敬国王，虽为国王所敬而不生利益。如此，对一切师傅、出家人或他教中受戒者，称「我之老师」，亦不生皈依移情。应当了解皈依之分别。
Ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ. Vuttañhetaṃ –
在此，世间上之皈依共有四果，及彼之后果——苦灭之因果。已宣说者言——
‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;
「或皈依佛、法、僧；
Cattāri ariyasaccāni, sammappaññāya passati. (dha. pa. 190);
洞见四圣谛，以正智慧；
‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;
苦及苦生之除灭，超越诸苦者；
Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ. (dha. pa. 191);
圣八正道是一条通向苦灭的道路。
‘‘Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;
『这是安全的依止，这是最胜的依止；
Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti. (dha. pa. 192);
若得此依止，诸苦悉得解脱。』
Apica niccato anupagamanādivasenapetassa ānisaṃsaphalaṃ veditabbaṃ. Vuttañhetaṃ –
此外，亦应认识必定观察不到入灭等之因缘功德。曾说——
‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, sukhato upagaccheyya, kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ, arahantaṃ jīvitā voropeyya, paduṭṭhacitto tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128-130; a. ni. 1.272-277).
『比库们，此处无可容纳之地，若见道之人必定常与取行相应，常得安乐，必定亲近真理，亲近母亲生养，亲近父亲，亲近阿拉汉，若起邪心使如来流血，破坏僧团，指斥他人师长，则此处无容身之地。』
Lokiyassa pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. Vuttañhetaṃ –
凡世间依止者，所获仅是世间的存在与享受，果报仅到此而已。曾说——
‘‘Ye keci buddhaṃ saraṇaṃ gatāse,
『诸佛』者，所有诸佛众，
Na te gamissanti apāyabhūmiṃ;
已归依于佛者，其必不堕于堕落地狱之处；
Pahāya mānusaṃ dehaṃ,
舍弃了人身；
Devakāyaṃ paripūressantī’’ti. (saṃ. ni. 1.37);
将获天身而圆满之。」（增壹阿含经一·三十七）
Aparampi vuttaṃ –
又复有闻如是说——
‘‘Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami…pe… ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca – ‘sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho devānaminda evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti dibbena āyunā dibbena vaṇṇena sukhena yasena ādhipateyyena dibbehi rūpehi saddehi gandhehi rasehi phoṭṭhabbehī’’’ti (saṃ. ni. 4.341).
『当时，萨咖天帝与一万四千天众，以及老摩诃马哈摩嘎喇那比库一同前往……老摩诃马哈摩嘎喇那比库独立一方，对萨咖天帝言：『善哉，天帝！归依于佛为殊胜依止。归依佛故，诸天及若干众生，由于此因缘，身虽分散，逾越死苦，得生于善处，天上仙境。彼等或于十处诸天空处，现得长寿、光明、安乐、威德。以天界诸色、声、香、味、触，悉受庄严侍奉。』」（增壹阿含经四·三百四十一）
Eseva nayo dhamme saṅghe ca. Apica velāmasuttādivasenāpi (a. ni. 9.20 ādayo) saraṇagamanassa phalaviseso veditabbo. Evaṃ saraṇagamanaphalaṃ veditabbaṃ.
此处即对此法及僧团之依止亦应了解。并且如《中部尼》九章二十节等中所述，依止的果报之别亦当知。如此，对依止的果报应了知。
Tattha lokiyasaraṇagamanaṃ tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ hoti na mahāvipphāraṃ. Lokuttarassa natthi saṃkileso. Lokiyassa ca saraṇagamanassa duvidho bhedo sāvajjo anavajjo ca. Tattha sāvajjo aññasatthārādīsu attasanniyyātanādīhi hoti, so aniṭṭhaphalo. Anavajjo kālakiriyāya, so avipākattā aphalo. Lokuttarassa pana nevatthi bhedo. Bhavantarepi hi ariyasāvako aññaṃ satthāraṃ na uddisatīti evaṃ saraṇagamanassa saṃkileso ca bhedo ca veditabbo.
其中，世俗的依止于三种事物中，由于无明、疑惑及邪见等污染，不成甚大净劫，亦非甚大颠倒。对超世间者则无此污染。世俗依止又有二种分别，即善污染与不善污染。善污染适用于诸如他所有性及自我所依的诸处之内，是不善果。非善污染则为时节习作，乃无成熟而无果。对超世间者无此分别。即便于彼界，圣弟子不应分别他师。因此依止既有污染亦有分别，皆当了知。
Upāsakaṃmaṃ bhavaṃ gotamo dhāretūti maṃ bhavaṃ gotamo ‘‘upāsako aya’’nti evaṃ dhāretu, jānātūti attho. Upāsakavidhikosallatthaṃ panettha ko upāsako, kasmā upāsakoti vuccati, kimassa sīlaṃ, ko ājīvo, kā vipatti, kā sampattīti idaṃ pakiṇṇakaṃ veditabbaṃ.
欲令我果德玛常持近事人之名，故示意我应以『此是近事人』而持之，明其义。为通晓近事人制度，此处须知何为近事人，何故称近事人，其所具戒何，其生活何，有何过失，有何功德，此等皆当了然。
Tattha ko upāsakoti yo koci saraṇagato gahaṭṭho. Vuttañhetaṃ –
其中，何谓近事人者，谓一切依止于家中者。所说如次：
‘‘Yato kho, mahānāma, upāsako buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato hoti. Ettāvatā kho, mahānāma, upāsako hotī’’ti (saṃ. ni. 5.1033).
『大名啊，近事人从世尊处依止，亦从法处依止，亦从僧处依止。仅此者，便称为近事人。』（《增支尼》五千三十三）
Kasmāupāsakoti. Ratanattayassa upāsanato. So hi buddhaṃ upāsatīti upāsako. Dhammaṃ, saṅghaṃ upāsatīti upāsakoti.
何故称为近事人？乃因持三宝之敬敬礼。彼敬礼世尊谓近事人，敬礼法与僧亦名近事人。
Kimassa sīlanti. Pañca veramaṇiyo. Yathāha –
何谓戒？是五戒禁戒。譬如说——
‘‘Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā, kāmesumicchācārā, musāvādā, surāmerayamajjappamādaṭṭhānā paṭivirato hoti. Ettāvatā kho, mahānāma, upāsako sīlavā hotī’’ti (saṃ. ni. 5.1033).
『大名，比库近事男于杀生戒慎，远离杀生；于偷盗戒慎，远离偷盗；于邪淫戒慎，远离邪淫；于妄语戒慎，远离妄语；于酒使心散乱戒慎，远离酒醉。大名，比库近事男如是守持这五戒，即称为具戒清净』（四分律藏5.1033注）。
Ko ājīvoti. Pañca micchāvaṇijjā pahāya dhammena samena jīvikakappanaṃ. Vuttañhetaṃ –
何谓业行？是舍弃五种邪业商贩，依正法过平等生活。经中说——
‘‘Pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca. Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā. Imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā’’ti (a. ni. 5.177).
『比库们，有五种生意是近事男不应作的。哪五种？杀生生意、偷盗生意、肉食生意、酒类生意、毒品生意。此五种生意比库近事男当不作』（增支部5.177注）。
Kā vipattīti. Yā tasseva sīlassa ca ājīvassa ca vipatti, ayamassa vipatti. Apica yāya esa caṇḍālo ceva hoti malañca patikuṭṭho ca, sāpi tassa vipattīti veditabbā. Te ca atthato assaddhiyādayo pañca dhammā honti. Yathāha –
何谓堕落？即是戒与业行的堕落。若有人为恶，且为贪嗔痴所染秽辱，也应认识此为堕落。它们本质上是五事的不信等障碍。譬如说——
‘‘Pañcahi , bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca. Katamehi pañcahi? Assaddho hoti, dussīlo hoti, kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ, ito ca bahiddhā dakkhiṇeyyaṃ pariyesati, tattha ca pubbakāraṃ karotī’’ti (a. ni. 5.175).
『比库们，具五法之人即如是近事男，亦是近事男中的恶徒，污秽秽辱此近事男。五法为何？即是不信、不守戒、不安忍，期望吉祥不求因业，只企图外方利益，且行先业』（增支部5.175注）。
Kā sampattīti. Yā cassa sīlasampadā ca ājīvasampadā ca, sā sampatti. Ye cassa ratanabhāvādikarā saddhādayo pañca dhammā. Yathāha –
所谓功德。即是其具备的戒德与生活德，此即功德。且谓其因信而生及相续之五法，如所言──
‘‘Pañcahi , bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca. Katamehi pañcahi? Saddho hoti, sīlavā hoti, na kotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ, na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karotī’’ti (a. ni. 5.175).
『比库！具足五法的近事女，成为近事女之珠玉、近事丽莲、近事白莲。何谓此五？即是信心具足，行为纯洁，不生疑惑与不吉利，不作恶行，且不向外求索奉献，且此处行先作持戒。』
Ajjataggeti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. ‘‘Ajjatagge samma, dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīna’’ntiādīsu (ma. ni. 2.70) hi ādimhi dissati. ‘‘Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya (kathā. 441). Ucchaggaṃ veḷagga’’ntiādīsu koṭiyaṃ. ‘‘Ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. ni. 5.374), anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu’’ntiādīsu (cūḷava. 318) koṭṭhāse. ‘‘Yāvatā, bhikkhave, sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādīsu (a. ni. 4.34) seṭṭhe. Idha panāyaṃ ādimhi daṭṭhabbo. Tasmā ajjataggeti ajjataṃ ādiṃ katvāti evamettha attho veditabbo. Ajjatanti ajjabhāvaṃ. Ajjadaggeti vā pāṭho, dakāro padasandhikaro, ajja aggaṃ katvāti attho.
所谓“当日起首”者，此为首领、首府、最高诸中之最上者之义，见于《大品尼柘经》等，如“当日同路、刻办守门、拘禁禁徒”等文。又有“以指关节掌破他指关节”之言。《论讼经》中出现“高关节”一说，亦见于《小品经》中“可用醋、蜜制小刀掰断”等段落及《增支部》中“至众生得走之际……如来说法”为最上之义。此处应见于所谓初端，故“当日”是说现在之始、起点。其意为现时之事。不同语读作“当日”，断语由此理解。
Pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ, anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ upāsakaṃ kappiyakārakaṃ maṃ bhavaṃ gotamo dhāretu jānātu. Ahañhi sacepi me tikhiṇena asinā sīsaṃ chindeyya, neva buddhaṃ ‘‘na buddho’’ti vā dhammaṃ ‘‘na dhammo’’ti vā saṅghaṃ ‘‘na saṅgho’’ti vā vadeyyanti evaṃ attasanniyyātanena saraṇaṃ gantvā catūhi ca paccayehi pavāretvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā tikkhattuṃ padakkhiṇaṃ katvā pakkāmīti.
所谓“手持”者，即手中持有之义。至于我生命存在期间，恒持之；不异三宝皈依持戒之沙门善知，具功德者，要令我果德玛长存。即便有人用锐利的刀斩断我的首颅，亦不会言佛非佛、法非法、僧非僧。持此内心皈依，依止四缘而发起，起身礼拜世尊，三拜毕行绕行后离去。
§17
17. Sattame jāṇussoṇīti jāṇussoṇiṭhānantaraṃ kira nāmekaṃ ṭhānantaraṃ, taṃ yena kulena laddhaṃ, taṃ jāṇussoṇikulanti vuccati. Ayaṃ tasmiṃ kule jātattā rañño santike ca laddhajāṇussoṇisakkārattā jāṇussoṇīti vuccati. Tenupasaṅkamīti ‘‘samaṇo kira gotamo paṇḍito byatto bahussuto’’ti sutvā ‘‘sace so liṅgavibhattikārakādibhedaṃ jānissati, amhehi ñātameva jānissati, aññātaṃ kiṃ jānissati. Ñātameva kathessati, aññātaṃ kiṃ kathessatī’’ti cintetvā mānaddhajaṃ paggayha siṅgaṃ ukkhipitvā mahāparivārehi parivuto yena bhagavā tenupasaṅkami. Katattā ca, brāhmaṇa, akatattā cāti satthā tassa vacanaṃ sutvā ‘‘ayaṃ brāhmaṇo idha āgacchanto na jānitukāmo atthagavesī hutvā āgato, mānaṃ pana paggayha siṅgaṃ ukkhipitvā āgato. Kiṃ nu khvassa yathā pañhassa atthaṃ jānāti, evaṃ kathite vaḍḍhi bhavissati, udāhu yathā na jānātī’’ti cintetvā ‘‘yathā na jānāti, evaṃ kathite vaḍḍhi bhavissatī’’ti ñatvā ‘‘katattā ca, brāhmaṇa, akatattā cā’’ti āha.
第十七，所谓“牙苏那”者，即一族相传的族名，是以该氏族获名。此族人在王旁受尊重时称为“牙苏那”。于是前来者谓：“苦行者果德玛博学多闻，聪明广见。”思虑：“若彼能分别色相种类，我族人才真正了解，未知者怎能？就说已知而不说未知。”乃携傲慢升起号角，被众拥护，前往见世尊。因闻世尊言：“既然如此，是或非，看法也不同。”故答曰：“即或是，亦或非。”
Brāhmaṇo taṃ sutvā ‘‘samaṇo gotamo katattāpi akatattāpi niraye nibbattiṃ vadati, idaṃ ubhayakāraṇenāpi ekaṭṭhāne nibbattiyā kathitattā dujjānaṃ mahandhakāraṃ, natthi mayhaṃ ettha patiṭṭhā. Sace panāhaṃ ettakeneva tuṇhī bhaveyyaṃ, brāhmaṇānaṃ majjhe kathanakālepi maṃ evaṃ vadeyyuṃ – ‘tvaṃ samaṇassa gotamassa santikaṃ mānaṃ paggayha siṅgaṃ ukkhipitvā gatosi, ekavacaneneva tuṇhī hutvā kiñci vattuṃ nāsakkhi, imasmiṃ ṭhāne kasmā kathesī’ti. Tasmā parājitopi aparājitasadiso hutvā puna saggagamanapañhaṃ pucchissāmī’’ti cintetvā ko nu kho, bho gotamāti imaṃ dutiyapañhaṃ ārabhi.
婆罗门听闻曰：“苦行者果德玛无论是或非，皆言地狱果报，二因合一处所所论难知的大暗点，我无立足处。若我独处寂静，婆罗门聚会时必言：‘你携傲慢号角见苦行者果德玛，寂静不言。此地何故说？’故敌败者犹不逊色，将复问往生天事。”于是称问：‘你是果德玛否？’发问次第展开第二问。
Evampi tassa ahosi – ‘‘uparipañhena heṭṭhāpañhaṃ jānissāmi, heṭṭhāpañhena uparipañha’’nti. Tasmāpi imaṃ pañhaṃ pucchi. Satthā purimanayeneva cintetvā yathā na jānāti, evameva kathento punapi ‘‘katattā ca, brāhmaṇa, akatattā cā’’ti āha. Brāhmaṇo tasmimpi patiṭṭhātuṃ asakkonto ‘‘alaṃ, bho, na īdisassa purisassa santikaṃ āgatena ajānitvā gantuṃ vaṭṭati, sakavādaṃ pahāya samaṇaṃ gotamaṃ anuvattitvā mayhaṃ atthaṃ gavesissāmi, paralokamaggaṃ sodhessāmī’’ti sanniṭṭhānaṃ katvā satthāraṃ āyācanto na kho ahantiādimāha. Athassa nihatamānataṃ ñatvā satthā upari desanaṃ vaḍḍhento tena hi, brāhmaṇātiādimāha. Tattha tena hīti kāraṇaniddeso. Yasmā saṃkhittena bhāsitassa atthaṃ ajānanto vitthāradesanaṃ yācasi, tasmāti attho. Sesamettha uttānatthamevāti.
如是，那时他说——“以上方问，下方答，我将知晓下方问，上方答。”因此提此疑问。师长思惟未曾明了前后的意思，如是再说：“何为做，何为不做。”婆罗门在此亦不能立足，于是说：“唉呀，彼此人等已来至眼前却不知去向，舍弃诸多屈辩，随顺沙门果德玛，我将求其利益，考察彼世间彼彼岸之路。”持现身而求师者，师长未曾这样讲过。知彼欲杀之意后，师长更广说教导，且说“正因如此，婆罗门”等。此处以“正因如此”为因缘因说。因若你未知简略所说之义而求遍说，因此（成）义。剩余部分仅说明确义。
§18
18. Aṭṭhame āyasmāti piyavacanametaṃ. Ānandoti tassa therassa nāmaṃ. Ekaṃsenāti ekantena. Anuviccāti anupavisitvā. Viññūti paṇḍitā. Garahantīti nindanti, avaṇṇaṃ bhāsanti. Sesamettha navame ca sabbaṃ uttānatthameva.
18. 第八句“长老”是这一亲切称呼。Ānando 是该长老的名号。一切坚固是不动之意。Anuvicca是“不坐于”“不降服”的意思。Viññū意谓智慧通达之人。Garahanti是“责难”、“诋毁”，故意说坏话。剩余部分及第九句仍全说明确义。
§20
20. Dasame dunnikkhittañca padabyañjananti uppaṭipāṭiyā gahitapāḷipadameva hi atthassa byañjanattā byañjananti vuccati. Ubhayametaṃ pāḷiyāva nāmaṃ. Attho ca dunnītoti parivattetvā uppaṭipāṭiyā gahitā aṭṭhakathā. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hotīti parivattetvā uppaṭipāṭiyā gahitāya pāḷiyā aṭṭhakathā nāma dunnayā dunnīhārā dukkathā nāma hoti. Ekādasame vuttapaṭipakkhanayena attho veditabboti.
20. 第十句中“Dunnikkhitta”指音节中的字母辅音，乃因上下照应所取出的辅音。该词两者皆为巴利语称呼。意义即“断绝”，因反转取上下所照出的辅音，用以注释。说“断绝”，比库们！此辅音亦称“断绝者”“断绝话”（难言之义）。经第十一句正反说法，可知其义。
Adhikaraṇavaggo dutiyo. · 诤事品第二。