3. Uruvelavaggo · 3. 伍卢韦喇品义注
3. Uruvelavaggo三、伍卢韦拉品
1. Paṭhamauruvelasuttavaṇṇanā一、第一伍卢韦拉经注释
§21
21. Tatiyassa paṭhame uruvelāyanti ettha uruvelāti mahāvelā, mahāvālikarāsīti attho. Atha vā urūti vālukā vuccati, velāti mariyādā. Velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo. Atīte kira anuppanne buddhe dasasahassā kulaputtā tāpasapabbajjaṃ pabbajitvā tasmiṃ padese viharantā ekadivasaṃ sannipatitvā katikavattaṃ akaṃsu – ‘‘kāyakammavacīkammāni nāma paresampi pākaṭāni honti, manokammaṃ pana apākaṭaṃ. Tasmā yo kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā vitakketi, tassa añño codako nāma natthi. So attanāva attānaṃ codetvā pattapuṭena vālukaṃ āharitvā imasmiṃ ṭhāne ākiratu, idamassa daṇḍakamma’’nti. Tato paṭṭhāya yo tādisaṃ vitakkaṃ vitakketi, so tattha pattapuṭena vālukaṃ ākirati, evaṃ tattha anukkamena mahāvālukarāsi jāto. Tato naṃ pacchimā janatā parikkhipitvā cetiyaṭṭhānamakāsi, taṃ sandhāya vuttaṃ – ‘‘uruvelāti mahāvelā, mahāvālikarāsīti attho’’ti. Tameva sandhāya vuttaṃ – ‘‘atha vā urūti vālukā vuccati, velāti mariyādā, velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo’’ti.
第三章第一节 云伽若水涧处，云伽若意指大水涯、大水岸之意。或云乌卢者，谓沙亦谓岸。因越岸故，则谓云伽若，如此义理应当观察。过去据说，在尚未觉悟的佛陀时代，有一万名贵族出家修行，在彼处栖止。一日聚集议论曰：“身体行为与言语行为，对他人皆明显可知，但心意行为则不显。因之，若念欲念、恚念、害念者，不复他人可指责。彼自警策自身，若意生，取拾浮沙，在此地方筑堤，此即刑罚。”从此起，乃凡生此类意念者，亦取浮沙筑堤，因缘如是，遂生大沙堤。后来西方众人将其分散，设立塔舍，依此缘故，有云：“云伽若者，意谓大水涯、大水岸”。又说：“或云乌卢者，谓沙，谓岸。因越岸故，称云伽若，如此义理当得察见。”
Najjā nerañjarāya tīreti uruvelagāmaṃ nissāya nerañjarānadītīre viharāmīti dasseti. Ajapālanigrodheti ajapālakā tassa nigrodhassa chāyāya nisīdantipi tiṭṭhantipi, tasmā so ajapālanigrodhotveva saṅkhaṃ gato, tassa heṭṭhāti attho. Paṭhamābhisambuddhoti sambuddho hutvā paṭhamameva. Udapādīti ayaṃ vitakko pañcame sattāhe udapādi. Kasmā udapādīti? Sabbabuddhānaṃ āciṇṇattā ceva pubbāsevanatāya ca. Tattha pubbāsevanāya pakāsanatthaṃ tittirajātakaṃ āharitabbaṃ. Hatthivānaratittirā kira ekasmiṃ padese viharantā ‘‘yo amhākaṃ mahallako, tasmiṃ sagāravā viharissāmā’’ti nigrodhaṃ dassetvā ‘‘ko nu kho amhākaṃ mahallako’’ti vīmaṃsantā tittirassa mahallakabhāvaṃ ñatvā tassa jeṭṭhāpacāyanakammaṃ katvā aññamaññaṃ samaggā sammodamānā viharitvā saggaparāyaṇā ahesuṃ. Taṃ kāraṇaṃ ñatvā rukkhe adhivatthā devatā imaṃ gāthamāha –
此处从涅兰陀河对岸渡过，依水而立者云涅兰陀之河岸住处。所谓阿阇波罗尼树，即佛陀坐或立于其荫之树，故称阿阇波罗尼树。第一次成佛者名为初次觉者。所谓生起，乃指此念头于第五七年内生起。何谓生起？因所有诸佛均有所修前行及前世因缘。于此，为明前行，举如龟狖欲居者之故事：一处有龟狖相邻居住，彼等语曰“谁为我等首领，吾等将安乐居彼”。互相检视认知龟狖首领身份，遂互相和合，合力而居，行持善道。知此因缘后，天神为树神，作诗赞曰：
‘‘Ye vuḍḍhamapacāyanti, narā dhammassa kovidā;
「诸人若生活于高德之处，即为法中智达者；在现行法中获嘉赞，于后世亦得善趣。」（《故事集》1.1.37）
Diṭṭheva dhamme pāsaṃsā, samparāye ca suggatī’’ti. (jā. 1.1.37);
由此，即无因而自然生起之现象，乃如来于众生中示现安住。今何故不示现？所谓无安住者，指于他处无依无着，如某处将木柴堆积，意指其义；所谓无依者，乃离诸因缘，如某处堆积老木。此处谓沙门婆罗门者，意指彼等持守清净道，离恶行恶业者。所谓敬重者，既为尊敬又护持敬重行为。
Evaṃ ahetukatiracchānayoniyaṃ nibbattopi tathāgato sagāravavāsaṃ rocesi, idāni kasmā na rocessatīti. Agāravoti aññasmiṃ gāravarahito, kañci garuṭṭhāne aṭṭhapetvāti attho. Appatissoti patissayarahito, kañci jeṭṭhakaṭṭhāne aṭṭhapetvāti attho. Samaṇaṃvā brāhmaṇaṃ vāti ettha samitapāpabāhitapāpāyeva samaṇabrāhmaṇā adhippetā. Sakkatvā garuṃ katvāti sakkārañceva katvā garukārañca upaṭṭhapetvā.
所谓诸天与众生应当共同，谓诸天与众生合众。天界之中，即魔梵合所住者，称魔即毗沙门王，主宰一切。梵即大力神，以一指亮照千个世界。如以两指、十指以致十千世界照耀。因其德行高尚，不为魔所获，故称众神。沙门，则指一教派众多学者，品行端正有学问者。婆罗门以礼敬礼佛及学问亦多闻。谓彼为德行更高，尚不应被认为高贵，而众沙门婆罗门亦如是演说。所谓诸天众生者，如此语乃为普通众生所明白，故用以归纳说明。前世三词今为世俗语，后世两词为两众族群语言。所谓德行高者，指品行高尚，更甚于彼。此中戒与诸法四者，谓俗世与出世间法皆有论述，解脱智慧显现于世。所谓审察智，即复观照明之智。希速醒者，意谓「此师不昧沉滞，至涅槃时以德行等观察己身，更觉我当依此解脱法安住」之意。因佛思惟此事，以令悟境增进，生起努力修行之心，乃至于前面现前也由此而成。
Sadevake loketiādīsu saddhiṃ devehi sadevake. Devaggahaṇena cettha mārabrahmesu gahitesupi māro nāma vasavattī sabbesaṃ upari vasaṃ vatteti, brahmā nāma mahānubhāvo, ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi dvīsu, dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati. So iminā sīlasampannataroti vattuṃ mā labhantūti samārake sabrahmaketi visuṃ vuttaṃ. Tathā samaṇā nāma ekanikāyādivasena bahussutā sīlavanto paṇḍitā, brāhmaṇāpi vatthuvijjādivasena bahussutā paṇḍitā. Te iminā sampannatarāti vattuṃ mā labhantūti sassamaṇabrāhmaṇiyā pajāyāti vuttaṃ. Sadevamanussāyāti idaṃ pana nippadesato dassanatthaṃ gahitameva gahetvā vuttaṃ. Apicettha purimāni tīṇi padāni lokavasena vuttāni, pacchimāni dve pajāvasena. Sīlasampannataranti sīlena sampannataraṃ, adhikataranti attho. Ettha ca sīlādayo cattāro dhammā lokiyalokuttarā kathitā, vimuttiñāṇadassanaṃ lokiyameva. Paccavekkhaṇañāṇameva hetaṃ. Pāturahosīti ‘‘ayaṃ satthā avīcito yāva bhavaggā sīlādīhi attanā adhikataraṃ apassanto ‘mayā paṭividdhanavalokuttaradhammameva sakkatvā upanissāya viharissāmī’ti cinteti, kāraṇaṃ bhagavā cinteti, atthaṃ vuḍḍhiṃ visesaṃ cinteti, gacchāmissa ussāhaṃ janessāmī’’ti cintetvā purato pākaṭo ahosi, abhimukhe aṭṭhāsīti attho.
于诸天众及诸世界等中，并称为诸天众。因天界的统治，此处亦称为魔与梵天所主宰。魔者，名为瓦萨瓦蒂，主宰一切万物，处于最上位。梵天者，乃伟大圣者，其光辉如一指，能照耀千世界的轮转；如两指，则照耀两千轮回世界；如十指，则照耀一万轮转世界。由此显其德行更加圆满，故称为诸魔及诸梵天为圣德圆满者，乃断恶不得成就之者。亦闻名为同一修行比库与婆罗门，多具德行及智慧。借此义，语录中称其德行更胜，谓沙门婆罗门众亦如是而生。至于诸人之称谓诸天人者，此乃为示现教化方便，为令世人理解而用。古时有三句世俗语，后人分为二句以示俗众。所谓德行更胜者，即德行较为圆满，意指更胜，故此处以四法论德，含世俗与出世义。唯有对解脱与智慧的认识，乃实属世俗观点。所谓反观智慧，即为由内察知此理。言“当勤精进”者，含义为“此圣者虽未证得无生无灭，然以德行等净洁，恒身持守，作此观照：‘由我所知，乃无生无灭及最高真理，于此依止而安住。’”因思此因，生起特异功德，堪与诸方圣者同证。前方便现于世前而显著，此正为其意味。
Vihaṃsuviharanti cāti ettha yo vadeyya – ‘‘viharantīti vacanato paccuppannepi bahū buddhā’’ti, so ‘‘bhagavāpi bhante etarahi arahaṃ sammāsambuddho’’ti iminā vacanena paṭibāhitabbo.
“他们也修行放逸欲乐”，若有人说此，意谓“在现世，不少佛陀都说修行放逸”，对此答曰：“世尊如今亦是阿拉汉、正自觉者”，此语应当如此理解。
‘‘Na me ācariyo atthi, sadiso me na vijjati;
“我无善知识，世间无与我相似者；
Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’’ti. (mahāva. 11; ma. ni. 2.341) –
尽十方世间，无一修行人可与我比肩。”（引自《大慧法藏经》第11经；《中部尼柯耶》2.341）
Ādīhi cassa suttehi aññesaṃ buddhānaṃ abhāvo dīpetabbo. Tasmāti yasmā sabbepi buddhā saddhammagaruno, tasmā. Mahattamabhikaṅkhatāti mahantabhāvaṃ patthayamānena. Saraṃ buddhāna sāsananti buddhānaṃ sāsanaṃ sarantena.
起始几段经文应当点出诸佛不现的事实。因为所有佛陀皆以正法为重，故称“最尊大之愿”，意谓以弘扬广大无边之正法为最大愿望。诸佛之教法称“遍满的佛法”，即广大而周遍。
Yatoti yasmiṃ kāle. Mahattena samannāgatoti rattaññumahattaṃ vepullamahattaṃ brahmacariyamahattaṃ lābhaggamahattanti iminā catubbidhena mahattena samannāgato. Atha me saṅghepi gāravoti atha mayhaṃ saṅghepi gāravo jāto. Kismiṃ pana kāle bhagavatā saṅghe gāravo katoti? Mahāpajāpatiyā dussayugadānakāle. Tadā hi bhagavā attano upanītaṃ dussayugaṃ ‘‘saṅghe, gotami, dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ti vadanto saṅghe gāravaṃ akāsi nāma.
“彼时”谓当时，“具足广大”，所谓色相广大、佛法广大、梵行广大、利益广大，即以这四种广大集于一身谓之“具足广大”。又谓“我与僧伽皆得尊敬”，此时世尊于僧伽中受崇敬。何时？乃因大梵毗罗门家族玛哈巴嘉巴娣果德弥送与尊贵的梵衣时。世尊亲手受此袈裟，以告僧伽曰：“婆罗门家族给予的袈裟，汝僧伽当受此物，我亦获此尊敬”，于是僧团生起尊敬，此即为受尊敬之缘。
2. Dutiyauruvelasuttavaṇṇanā二、第二伍卢韦拉经注释
§22
22. Dutiye sambahulāti bahukā. Brāhmaṇāti huhukkajātikena brāhmaṇena saddhiṃ āgatā brāhmaṇā. Jiṇṇāti jarājiṇṇā. Vuḍḍhāti vayovuddhā. Mahallakāti jātimahallakā. Addhagatāti tayo vaye addhe atikkantā. Sutametanti amhehi sutaṃ etaṃ. Tayidaṃ bho, gotama, tathevāti bho, gotama, etaṃ amhehi sutakāraṇaṃ tathā eva. Tayidaṃ bho, gotama, na sampannamevāti taṃ etaṃ abhivādanādiakaraṇaṃ ananucchavikameva.
二十二、次项“众多”义谓多种众多。“婆罗门”泛指产自胡服部落的婆罗门。“年老”谓年老者。“长大”谓年龄增长者。“幼年”谓出身幼小之人。“超龄”谓三种年龄均已过越者。“听闻即是”谓我们已听闻此义。“正如是，世尊，此乃我们听闻之义。”“正如是，世尊，此为我们致敬之由。”“正如是，世尊，此非附加增加之义。”此段意在说明所说之义义无虚假，仅为听闻并礼敬之所缘，无他。
Akālavādītiādīsu akāle vadatīti akālavādī. Asabhāvaṃ vadatīti abhūtavādī. Anatthaṃ vadati, no atthanti anatthavādī. Adhammaṃ vadati, no dhammanti adhammavādī. Avinayaṃ vadati , no vinayanti avinayavādī. Anidhānavatiṃ vācaṃ bhāsitāti na hadaye nidhetabbayuttakaṃ vācaṃ bhāsitā. Akālenāti kathetuṃ ayuttakālena. Anapadesanti apadesarahitaṃ, sāpadesaṃ sakāraṇaṃ katvā na katheti. Apariyantavatinti pariyantarahitaṃ, na paricchedaṃ dassetvā katheti. Anatthasaṃhitanti na lokiyalokuttaraatthanissitaṃ katvā katheti. Bālo therotveva saṅkhaṃ gacchatīti andhabālo theroti saṅkhaṃ gacchati.
所谓不合时宜言论者，谓其于时机不合而发言者为不合时宜论者。谓其言论不真实者为虚妄论者。谓其说无益处者为无益论者。谓其说违背法者为不法论者。谓其言论违逆戒律者为无戒论者。谓其言说无根无据，不应置于心中者为言无凭据者。所谓不合时宜，是指于不合适时刻而言说。所谓不当说者，是指未得正当说处，未依正当因缘而不言。所谓无限制，是指不显明界限而说。谓其所言非依据世间及出世间之义，谓为无益言论者。愚者于长老之位是黑暗愚钝者，如同盲人说长老之位为黑暗愚者。
Kālavādītiādīni vuttapaṭipakkhavasena veditabbāni. Paṇḍito therotveva saṅkhaṃ gacchatīti paṇḍiccena samannāgatattā paṇḍito, thirabhāvappattiyā theroti saṅkhaṃ gacchati.
不合时宜等，是以所说之理为所对立者，应如是知。智者具足长老之相者为智者，因其获得坚定之心故称为长老；持有正见而得长老位者，则其是长老。
Bahussuto hotīti bahuṃ assa sutaṃ hoti, navaṅgaṃ satthusāsanaṃ pāḷianusandhipubbāparavasena uggahitaṃ hotīti attho. Sutadharoti sutassa ādhārabhūto. Yassa hi ito gahitaṃ ito palāyati, chiddaghaṭe udakaṃ viya na tiṭṭhati, parisamajjhe ekasuttaṃ vā jātakaṃ vā kathetuṃ vā vācetuṃ vā na sakkoti, ayaṃ na sutadharo nāma. Yassa pana uggahitaṃ buddhavacanaṃ uggahitakālasadisameva hoti, dasapi vīsatipi vassāni sajjhāyaṃ akarontassa neva nassati, ayaṃ sutadharo nāma. Sutasannicayoti sutassa sannicayabhūto. Yassa hi sutaṃ hadayamañjūsāya sannicitaṃ silāya lekhā viya suvaṇṇapatte pakkhittasīhavasā viya ca tiṭṭhati, ayaṃ sutasannicayo nāma. Dhātāti dhātā paguṇā. Ekaccassa hi uggahitabuddhavacanaṃ dhātaṃ paguṇaṃ niccalikaṃ na hoti, ‘‘asukaṃ suttaṃ vā jātakaṃ vā kathehī’’ti vutte ‘‘sajjhāyitvā saṃsanditvā samanuggāhitvā jānissāmī’’ti vadati. Ekaccassa dhātaṃ paguṇaṃ bhavaṅgasotasadisaṃ hoti, ‘‘asukaṃ suttaṃ vā jātakaṃ vā kathehī’’ti vutte uddharitvā tameva katheti. Taṃ sandhāya vuttaṃ ‘‘dhātā’’ti. Vacasāparicitāti suttadasaka-vaggadasakapaṇṇāsadasakavasena vācāya sajjhāyitā. Manasānupekkhitāti cittena anupekkhitā. Yassa vācāya sajjhāyitaṃ buddhavacanaṃ manasā cintentassa tattha tattha pākaṭaṃ hoti, mahādīpaṃ jāletvā ṭhitassa rūpagataṃ viya paññāyati, taṃ sandhāyetaṃ vuttaṃ. Diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suppaṭividdhā.
多闻者，即多所闻者。谓其广闻佛陀教法九支，依巴利文逐一追溯而闻者为是义。所谓闻法者，是由所闻法而成立。若由此起彼灭，像割断的瓦器中水不留存，则非真正闻法者。若於闻得佛语时，既时即闻，历十年二十年精勤不断，亦不灭失，则为真正闻法者。所谓闻法聚，是谓所闻之法如附着矿石般牢固，像贴金叶镶饰在狮皮上般坚固，此谓闻法聚。所谓法之本质，是本质保持者。若有部分所闻佛说之本质不稳定，则不谓为本质法；但若有本质如流水不断，则谓其为本质。谓用言语善巧逐层讲解佛典。谓思想专注，即内心专心于佛语。若于言语已练习之佛法，念思者内心悉皆明显，如光明照耀其身。如是谓之。明见谛理且由智慧明见因缘，故谓明见辩明于理。
Ābhicetasikānanti abhicetoti abhikkantaṃ visuddhaṃ cittaṃ vuccati, adhicittaṃ vā, abhicetasi jātāni ābhicetasikāni, abhicetosannissitānīti vā ābhicetasikāni. Diṭṭhadhammasukhavihārānanti diṭṭhadhamme sukhavihārānaṃ. Diṭṭhadhammoti paccakkho attabhāvo vuccati, tattha sukhavihārabhūtānanti attho. Rūpāvacarajjhānānametaṃ adhivacanaṃ. Tāni hi appetvā nisinnā jhāyino imasmiṃyeva attabhāve asaṃkiliṭṭhanekkhammasukhaṃ vindanti, tasmā ‘‘diṭṭhadhammasukhavihārānī’’ti vuccati. Nikāmalābhīti nikāmena lābhī, attano icchāvasena lābhī, icchiticchitakkhaṇe samāpajjituṃ samatthoti vuttaṃ hoti. Akicchalābhīti sukheneva paccanīkadhamme vikkhambhetvā samāpajjituṃ samatthoti vuttaṃ hoti. Akasiralābhīti akasirānaṃ lābhī vipulānaṃ, yathāparicchedena vuṭṭhātuṃ samatthoti vuttaṃ hoti. Ekacco hi lābhīyeva hoti, na pana icchiticchitakkhaṇe sakkoti samāpajjituṃ. Ekacco sakkoti tathāsamāpajjituṃ, pāripanthike ca pana kicchena vikkhambheti. Ekacco tathā ca samāpajjati, pāripanthike ca akiccheneva vikkhambheti, na sakkoti nāḷikayantaṃ viya yathāparicchedeyeva vuṭṭhātuṃ. Yassa pana ayaṃ tividhāpi sampadā atthi, so ‘‘akicchalābhī akasiralābhī’’ti vuccati. Āsavānaṃ khayātiādīni vuttatthāneva. Evamidha sīlampi bāhusaccampi khīṇāsavasseva sīlaṃ bāhusaccañca, jhānānipi khīṇāsavasseva vaḷañjanakajjhānāni kathitāni. ‘‘Āsavānaṃ khayā’’tiādīhi pana arahattaṃ kathitaṃ. Phalena cettha maggakiccaṃ pakāsitanti veditabbaṃ.
所谓净心者，是指纯净无染心，亦称高阶禅定心，称有所生之高级心，即称净心。所谓净心所生的是净心所缘。所谓于现行法得安乐，是指于现前之法得安乐之处。所谓色声等三禅，即界定此名词之处。受此故，禅定者坐而清净，不染出世乐，故称安乐处。所谓净所得，是指由净得来的利益。所谓欲得到福报，是依自己愿力能获，能于意欲时刻生。所谓无欲福报，是指未染着福报之得乐。所谓无边福报，是指能于广大处所中，像圈定之中扩散。有人得果，但不能随意时刻生。有人能随时生果，但于途中易生延迟。有人能随时生果，途中无延迟但不能如竹中伸长般自然现起。当其具此三种成就者，则称之为无欲无尽福报。所说断烦恼等，即于所说处。如此戒律甚多，善言甚多，乃于断烦恼之时得到，禅定亦在于断烦恼后之高级深禅中所讲。所谓「断烦恼时」即指阿拉汉果位所成。又以果报明显，故显出修道之功用。
Uddhatenāti uddhaccasahagatena. Samphanti palāpakathaṃ. Asamāhitasaṅkappoti aṭṭhapitasaṅkappo. Magoti magasadiso. Ārāti dūre. Thāvareyyamhāti thāvarabhāvato. Pāpadiṭṭhīti lāmakadiṭṭhi. Anādaroti ādararahito. Sutavāti sutena upagato. Paṭibhānavāti duvidhena paṭibhānena samannāgato. Paññāyatthaṃ vipassatīti sahavipassanāya maggapaññāya catunnaṃ saccānaṃ atthaṃ vinivijjhitvā passati. Pāragū sabbadhammānanti sabbesaṃ khandhādidhammānaṃ pāraṃ gato, abhiññāpāragū, pariññāpāragū, pahānapāragū, bhāvanāpāragū, sacchikiriyāpāragū, samāpattipāragūti evaṃ chabbidhena pāragamanena sabbadhammānaṃ pāraṃ pariyosānaṃ gato. Akhiloti rāgakhilādivirahito. Paṭibhānavāti duvidheneva paṭibhānena samannāgato. Brahmacariyassa kevalīti sakalabrahmacariyo. Sesamettha uttānamevāti.
所谓精进，是指精勤带升起之心。所谓拼合，是指贴接断合之意。所谓不专一意心，是指八分散乱心。所谓高大，是指高大王或大处所。所谓远离，是指远离相类。所谓静止无动，是指静止状态。所谓恶见，是恶劣之见解。所谓不敬，是指缺乏恭敬。所谓善说，是由善巧语言而言。所谓禅那，是指双种禅那。所谓智慧洞察，是指辅佐观慧透彻四圣谛之义。所谓证得彼岸，是指超越诸行蕴等法，获得六种彼岸如通达三明和解脱之境界。所谓断尽，是断除如烦恼等诸染。所谓悟得，是指深入相应证悟。所谓出离，是指离世俗法。如此修习终结一切法到彼岸。所谓无垢，是谓斩断贪等烦恼根本。所谓反覆思惟，是指通过苦行勤修而见受二法。所谓纯净出家，是指完备出家实践。余此处以上，皆为名相说明。
3. Lokasuttavaṇṇanā三、世间经注释
§23
23. Tatiye lokoti dukkhasaccaṃ. Abhisambuddhoti ñāto paccakkho kato. Lokasmāti dukkhasaccato. Pahīnoti mahābodhimaṇḍe arahattamaggañāṇena pahīno. Tathāgatassa bhāvitāti tathāgatena bhāvitā.
二十三、第三（谛理）即苦谛。所谓完全明了通达者，即已亲证、亲知透彻。谓世间即是苦谛。已断除者，是在菩提树下，以阿拉汉道之知断除烦恼。谓如来所培育，即如来恒顺其道。
Evaṃ ettakena ṭhānena catūhi saccehi attano buddhabhāvaṃ kathetvā idāni tathāgatabhāvaṃ kathetuṃ yaṃ, bhikkhavetiādimāha. Tattha diṭṭhanti rūpāyatanaṃ. Sutanti saddāyatanaṃ. Mutanti patvā gahetabbato gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ. Viññātanti sukhadukkhādi dhammārammaṇaṃ. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ.
如是，以此处次序，以四种真实，说明自身的佛之境界，现今欲说如来的境界时，称之为“比库”等。此中，见者是色根。闻者是声根。嗅味触者，因为能被放下而被取，是香根、味根、触根。识者，是以苦乐等法境界为对象。取得，是指已或未取所得。已取者，是指已取得或未取得的被取者。已取即已取得，未取即未取得。观想者，是以心念随顺而行。
Tathāgatenaabhisambuddhanti iminā etaṃ dasseti – yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa nīlaṃ pītakantiādi rūpārammaṇaṃ cakkhudvāre āpāthaṃ āgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ tathāgatassa evaṃ abhisambuddhaṃ. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa bherisaddo mudiṅgasaddotiādi saddārammaṇaṃ sotadvāre āpāthaṃ āgacchati, mūlagandho tacagandhotiādi gandhārammaṇaṃ ghānadvāre āpāthaṃ āgacchati, mūlaraso khandharasotiādi rasārammaṇaṃ jivhādvāre āpāthaṃ āgacchati, kakkhaḷaṃ mudukantiādi pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthaṃ āgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbārammaṇaṃ phusitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ tathāgatassa evaṃ abhisambuddhaṃ. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhadukkhādibhedaṃ dhammārammaṇaṃ manodvārassa āpāthaṃ āgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma dhammārammaṇaṃ vijānitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ tathāgatassa evaṃ abhisambuddhaṃ. Yañhi, bhikkhave, imesaṃ sabbasattānaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ, tattha tathāgatena adiṭṭhaṃ vā asutaṃ vā amutaṃ vā aviññātaṃ vā natthi, imassa pana mahājanassa pariyesitvā appattampi atthi, apariyesitvā appattampi atthi, pariyesitvā pattampi atthi, apariyesitvā pattampi atthi, sabbampi tathāgatassa appattaṃ nāma natthi ñāṇena asacchikataṃ.
如来说“正觉者”，由此展现义理：在无数世界之中，此众生世界，色、蓝、黄等色法境界于眼根入口接触而来，佛知，“此时此刻，此众生所见即为色法境界，有喜有忧，或中和而生。”一切亦如佛所正觉。又于无数世界中，此众生世界，蜂鸣、青蛙声等声法境界于耳根入口接触而来；根本臭、草香等香法境界于鼻根入口接触而来；根本味、苦味等味法境界于舌根入口接触而来；坚硬、柔软等触法境界于身根入口接触而来，佛知“此时此刻，此众生所触即为触法境界，有喜有忧，或中和而生。”一切亦如佛所正觉。又于无数世界中，此众生世界，苦乐等法境界于意根入口接触而来，佛知“此时此刻，此众生所知即为法境界，有喜有忧，或中和而生。”一切亦如佛所正觉。比库们！一切众生所见所闻所嗅所味所触所知，虽经探究或未探究、虽经取得或未取得，尤其大宁静众生中，已有或未得者，皆非佛所未得。佛的智慧明了无误。
Tasmā tathāgatoti vuccatīti yaṃ yathā lokena gataṃ, tassa tatheva gatattā tathāgatoti vuccati . Pāḷiyaṃ pana ‘‘abhisambuddha’’nti vuttaṃ, taṃ gatasaddena ekatthaṃ. Iminā nayena sabbavāresu tathāgatoti nigamassa attho veditabbo. Tassa yutti ekapuggalavaṇṇanāyaṃ tathāgatasaddavitthāre vuttāyeva. Apicettha aññadatthūti ekaṃsatthe nipāto. Dakkhatīti daso. Vasaṃ vattetīti vasavattī.
因此谓之“如来”，即依其世间真理如是而行，故称“如来”。唯巴利语称“正觉者”，此言在同义词中汇聚。以此方法应识名字，应解整体意义。如来，因论述一人之称号。十，谓十；执掌，谓执掌。
Sabbaṃ lokaṃ abhiññāti tedhātukaṃ lokasannivāsaṃ jānitvā. Sabbaṃ loke yathātathanti tasmiṃ tedhātukalokasannivāse yaṃkiñci neyyaṃ, sabbaṃ taṃ yathātathaṃ aviparītaṃ jānitvā. Visaṃyuttoti catunnaṃ yogānaṃ pahānena visaṃyutto. Anūpayoti taṇhādiṭṭhiupayehi virahito. Sabbābhibhūti rūpādīni sabbārammaṇāni abhibhavitvā ṭhito. Dhīroti dhitisampanno. Sabbaganthappamocanoti sabbe cattāropi ganthe mocetvā ṭhito. Phuṭṭhassāti phuṭṭhā assa. Idañca karaṇatthe sāmivacanaṃ. Paramā santīti nibbānaṃ. Tañhi tena ñāṇaphusanena phuṭṭhaṃ. Tenevāha – nibbānaṃ akutobhayanti. Atha vā paramāsantīti uttamā santi. Katarā sāti? Nibbānaṃ. Yasmā pana nibbāne kutoci bhayaṃ natthi, tasmā taṃ akutobhayanti vuccati. Vimutto upadhisaṅkhayeti upadhisaṅkhayasaṅkhāte nibbāne tadārammaṇāya phalavimuttiyā vimutto. Sīho anuttaroti parissayānaṃ sahanaṭṭhena kilesānañca hiṃsanaṭṭhena tathāgato anuttaro sīho nāma. Brahmanti seṭṭhaṃ. Itīti evaṃ tathāgatassa guṇe jānitvā. Saṅgammāti samāgantvā. Taṃ namassantīti taṃ tathāgataṃ te saraṇaṃ gatā namassanti. Idāni yaṃ vadantā te namassanti, taṃ dassetuṃ dantotiādi vuttaṃ. Taṃ uttānatthamevāti.
此智慧者了知一切世界及其所居。于一切世界真实认识，于其所处之真实世界，万物皆可历知无误。离四结（欲贪、嗔恚、昏沉、掉举疑）故称断除；将渴、见离别称断除。成就一切法，获悉一切所缘法，坚住；视为有智慧者。断除一切羁绊，能解脱一切五结，故称具智慧。已触，一旦触及。此即“触”。极安净，谓涅槃。涅槃以此智慧明触及，故称“涅槃不恐惧”。又称极胜安乐，何者？涅槃也。因涅槃无所畏故，称其不恐惧。解脱为依已断尽束缚之涅槃，为觉果。狮子，谓无所畏之尊，不恐怖。梵，谓至上。由此知佛之功德也。相遇，谓相逢。敬礼，如汝等归依。今汝等所称敬者，为示现以馴服之教示故。翻译如是无有缺漏。
4. Kāḷakārāmasuttavaṇṇanā四、咖拉咖园经注释
§24
24. Catutthaṃ atthuppattiyaṃ nikkhittaṃ. Katarāya atthuppattiyanti? Dasabalaguṇakathāya. Anāthapiṇḍikassa kira dhītā cūḷasubhaddā ‘‘sāketanagare kāḷakaseṭṭhiputtassa gehaṃ gacchissāmī’’ti satthāraṃ upasaṅkamitvā, ‘‘bhante, ahaṃ micchādiṭṭhikakulaṃ gacchāmi. Sace tattha sakkāraṃ labhissāmi, ekasmiṃ purise pesiyamāne papañco bhavissati, maṃ āvajjeyyātha bhagavā’’ti paṭiññaṃ gahetvā agamāsi. Seṭṭhi ‘‘suṇisā me āgatā’’ti maṅgalaṃ karontova bahuṃ khādanīyabhojanīyaṃ paṭiyādetvā pañca acelakasatāni nimantesi. So tesu nisinnesu ‘‘dhītā me āgantvā arahante vandatū’’ti cūḷasubhaddāya pesesi. Āgataphalā ariyasāvikā arahanteti vuttamatteyeva ‘‘lābhā vata me’’ti uṭṭhahitvā gatā te nissirikadassane acelake disvāva ‘‘samaṇā nāma na evarūpā honti, tāta, yesaṃ neva ajjhattaṃ hirī, na bahiddhā ottappaṃ atthī’’ti vatvā ‘‘na ime samaṇā, dhīdhī’’ti kheḷaṃ pātetvā nivattitvā attano vasanaṭṭhānameva gatā.
此为第四义项释出，问为何为第四？为十种力量之说。所谓给孤独者之女，名小淑蓓陀，言“我将往沙盖城赴某富商家。”告师，言“我属邪见家。如获尊重，在人处必杂乱无序，请迴避我。”去时富商主喜且召宴，机器人奉食，招待五百仆人。诸仆坐席间，嘱小淑蓓陀礼拜阿拉汉。见圣人当证果，起身言“我获利矣”，随即离去。众说沙门非何等者，父语曰“非彼沙门，聪慧者。”言罢而转身回其住处。
Tato acelakā ‘‘mahāseṭṭhi kuto te evarūpā kālakaṇṇī laddhā, kiṃ sakalajambudīpe aññā dārikā natthī’’ti seṭṭhiṃ paribhāsiṃsu. So ‘‘ācariyā jānitvā vā kataṃ hotu ajānitvā vā, ahamettha jānissāmī’’ti acelake uyyojetvā subhaddāya santikaṃ gantvā ‘‘amma, kasmā evarūpaṃ akāsi, kasmā arahante lajjāpesī’’ti āha. Tāta, arahantā nāma evarūpā na hontīti. Atha naṃ so āha –
尔时仆人谓富商“尊主，尔何得此慧眼，何在所有耆阇婆洲无如此女儿乎？”辱富商。富商报答侍仆曰“师承何识，当或未知。”领侍仆至淑蓓陀侧问曰“母，何以如此？何以向阿拉汉而惭？”意谓“阿拉汉不如是。”富商言罢，
‘‘Kīdisā samaṇā tuyhaṃ, bāḷhaṃ kho ne pasaṃsasi;
「你观念中的沙门是怎样的？你确实不喜欢粗鄙之人；
Kiṃsīlā kiṃsamācārā, taṃ me akkhāhi pucchitā’’ti.
怎样的戒律、怎样的行为呢？你为我说明，我会回应你的询问。」
Sā āha –
她对他说：
‘‘Santindriyā santamanā, santatejā guṇamaggasaṇṭhitā;
「具清净根、清净心、清净光明，质量圆满、正道坚守；
Okkhittacakkhū mitabhāṇī, tādisā samaṇā mama.
具远离恶趣的眼睛、口语温和，这样的沙门是我的所好。
‘‘Vasanti vanamogayha, nāgo chetvāva bandhanaṃ;
他们住于森林隐居，如同杀蛇断其缚绳；
Ekakiyā adutiyā, tādisā samaṇā mamā’’ti.
“如同一人对二人同样，沙门皆为我所有。”如是说。
Evañca pana vatvā seṭṭhissa pure ṭhatvā tiṇṇaṃ ratanānaṃ guṇaṃ kathesi. Seṭṭhi tassā vacanaṃ sutvā ‘‘yadi evaṃ, tava samaṇe ānetvā maṅgalaṃ karomā’’ti. Sā pucchi ‘‘kadā karissatha, tātā’’ti. Seṭṭhi cintesi – ‘‘katipāhaccayenāti vutte pesetvā pakkosāpeyyā’’ti. Atha naṃ ‘‘sve ammā’’ti āha. Sā sāyanhasamaye uparipāsādaṃ āruyha mahantaṃ pupphasamuggaṃ gahetvā satthu guṇe anussaritvā aṭṭha pupphamuṭṭhiyo dasabalassa vissajjetvā añjaliṃ paggayha namassamānā aṭṭhāsi. Evañca avaca – ‘‘bhagavā sve pañcahi bhikkhusatehi saddhiṃ mayhaṃ bhikkhaṃ gaṇhathā’’ti. Tāni pupphāni gantvā dasabalassa matthake vitānaṃ hutvā aṭṭhaṃsu. Satthā āvajjento taṃ kāraṇaṃ addasa. Dhammadesanāpariyosāne anāthapiṇḍikamahāseṭṭhi dasabalaṃ vanditvā ‘‘sve, bhante, pañcahi bhikkhusatehi saddhiṃ mama gehe bhikkhaṃ gaṇhathā’’ti āha. Cūḷasubhaddāya nimantitamha seṭṭhīti. Na, bhante, kañci āgataṃ passāmāti. Āma, seṭṭhi, saddhā pana upāsikā dūre yojanasatamatthakepi yojanasahassamatthakepi ṭhitā himavanto viya paññāyatīti vatvā –
正如是说，他在富商家中先立正，然后讲述三宝的功德。富商听其言，即言：『若真是如此，若将如此沙门引入，必当成就吉祥。』彼女问曰：『何时行此，父亲？』富商思惟：『以若干昼夜的时间，供养接待是宜。』复称：『这正是我的母亲。』她傍晚时分登上上层殿堂，手持大量鲜花，依佛陀德行回忆，献上八束花、供养十头大象，合掌顶礼而立，恭敬致敬。如此宣称：『世尊与五位比库同在，允许我供养比库。』彼时持花至十头象首上，铺设花毯。正当世尊降伏顽劣，当知此缘故。说法终了，给孤独长者大富商与十头象顶礼，言：『尊者，请于我的家中，与五位比库共同接受我供养。』此处称之为邀约长者为主宾。非也，尊者，未见有来者。富商言：『然，信心坚定的居士，即使相距遥远数百由旬乃至千由旬，也如喜马拉雅山之高』，是为称喻。
‘‘Dūre santo pakāsenti, himavantova pabbato;
『遥远之处光辉闪耀，如喜马拉雅之峰；』
Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti. (dha. pa. 304) –
『未至之处不见其形，夜晚则如天空明亮。』（《法句经》304偈）
Imaṃ gāthamāha. Anāthapiṇḍiko ‘‘bhante, mama, dhītu saṅgahaṃ karothā’’ti vanditvā pakkāmi.
此偈如此，给孤独长者言：『尊者，请保全我妻。』顶礼之后启程。
Satthā ānandattheraṃ āmantesi – ‘‘ahaṃ, ānanda, sāketaṃ gamissāmi, pañcannaṃ bhikkhusatānaṃ salākaṃ dehi. Dadanto ca chaḷabhiññānaṃyeva dadeyyāsī’’ti. Thero tathā akāsi. Cūḷasubhaddā rattibhāgasamanantare cintesi – ‘‘buddhā nāma bahukiccā bahukaraṇīyā, maṃ sallakkheyya vā na vā, kiṃ nu kho karissāmī’’ti. Tasmiṃ khaṇe vessavaṇo mahārājā cūḷasubhaddāya kathesi – ‘‘bhadde, mā kho tvaṃ vimanā ahosi, mā dummanā. Adhivutthaṃ te bhagavatā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Sā tuṭṭhapahaṭṭhā dānameva saṃvidahi. Sakkopi kho devarājā vissakammaṃ āmantesi – ‘‘tāta, dasabalo cūḷasubhaddāya santikaṃ sāketanagaraṃ gacchissati, pañca kūṭāgārasatāni māpehī’’ti. So tathā akāsi. Satthā pañcahi chaḷabhiññasatehi parivuto kūṭāgārayānena maṇivaṇṇaṃ ākāsaṃ vilikhanto viya sāketanagaraṃ agamāsi.
佛陀召告长老阿难言：『我当往沙盖特，汝付五位比库名册。施舍者必得六种神通犹如自得。』长老如是作。邀约主宾夜半思量：『佛陀行多事，务多有为，我应否记录其名？我应当如何？』此刻，大雷神王与长老谈曰：『贤者，勿忧勿怕，佛陀已亲授称号，由沙门僧团所认可。』彼女欣悦欢喜，立即施舍。天帝萨咖亦邀约曰：『父亲，十头象将随长老至沙盖特城，切莫少算五十座楼阁。』长老如此允诺。佛陀与五位具六神通比库环绕，以楼阁宝饰宛如天空绘画，来到沙盖特城。
Subhaddā buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā satthāraṃ vanditvā āha – ‘‘bhante, mayhaṃ sasurapakkho micchādiṭṭhiko, sādhu tesaṃ anucchavikadhammaṃ kathethā’’ti. Satthā dhammaṃ desesi. Kāḷakaseṭṭhi sotāpanno hutvā attano uyyānaṃ dasabalassa adāsi. Acelakā ‘‘amhākaṃ paṭhamaṃ dinna’’nti nikkhamituṃ na icchanti. ‘‘Gacchatha nīharitabbaniyāmena te nīharathā’’ti sabbe nīharāpetvā tattheva satthu vihāraṃ kāretvā brahmadeyyaṃ katvā udakaṃ pātesi . So kāḷakena kāritatāya kāḷakārāmo nāma jāto. Bhagavā tasmiṃ samaye tattha viharati. Tena vuttaṃ – ‘‘sākete viharati kāḷakārāme’’ti.
舍卫城比库僧团中，善慧为佛陀教团布施，礼敬导师后说道：“世尊，于我而言，妻家恶道的邪见使者，请您善巧教授他们真实教法。”佛陀因此宣说法义。富有居士卡拉迦胜成为须陀洹后，便将自家园林及十匹战象赠予佛教团。园林中的老妇们称这是“我们先前的馈赠”，不愿离去。佛陀便命令她们将象引至法应移处，众象依令退入园内，当即为佛陀建屋安住，并设供养坛，用水沐浴诸象。由此园林得名卡拉迦园。世尊当时住于此。由此称谓：“佛住沙盖地的卡拉迦园。”
Bhikkhū āmantesīti pañcasate bhikkhū āmantesi. Te kira sāketanagaravāsino kulaputtā satthu dhammadesanaṃ sutvā satthu santike pabbajitvā upaṭṭhānasālāya nisinnā ‘‘aho buddhaguṇā nāma mahantā, evarūpaṃ nāma micchādiṭṭhikaṃ kāḷakaseṭṭhiṃ diṭṭhito mocetvā sotāpattiphalaṃ pāpetvā sakalanagaraṃ satthārā devalokasadisaṃ kata’’nti dasabalassa guṇaṃ kathenti. Satthā tesaṃ guṇaṃ kathentānaṃ cittaṃ upaparikkhitvā – ‘‘mayi gate mahatī desanā samuṭṭhissati, desanāpariyosāne ca ime pañcasatā bhikkhū arahatte patiṭṭhahissanti, mahāpathavī udakapariyantaṃ katvā kampissatī’’ti dhammasabhaṃ gantvā paññattavarabuddhāsane nisinno te bhikkhū ādiṃ katvā yaṃ, bhikkhave, sadevakassa lokassāti imaṃ desanaṃ ārabhi. Evamidaṃ suttaṃ guṇakathāya nikkhittanti veditabbaṃ.
五百比库受佛告诫。此五百人皆为沙盖地城居士之子，承闻佛陀法义，亲近于佛，出家修行，坐于接待处。一同赞叹佛陀伟大德行，称：“佛陀功德广大，能解脱持有邪见的著名居士卡拉迦胜，成就须陀洹果，位列诸王城市诸佛教导师，堪比天界诸神。”佛陀说法，令其心坚定不乱，言：“我讲说大法后，这五百比库必将证入阿拉汉果，稳定住于圣果，遍及大地水域，令四方震动。”随后赴法会坐于指定佛座，开始宣说：“比库们，诸天世界如是是真。”由此受戒法会，五百比库闻法离去。此经书记述功德颂扬，宜当知晓。
Tattha ‘‘tamahaṃ jānāmī’’ti padapariyosāne mahāpathavī udakapariyantaṃ katvā akampittha. Abbhaññāsinti abhiaññāsiṃ, jāninti attho. Viditanti pākaṭaṃ katvā ñātaṃ. Iminā etaṃ dasseti – aññe jānantiyeva, mayā pana pākaṭaṃ katvā viditanti. Imehi tīhi padehi sabbaññutabhūmi nāma kathitā. Taṃ tathāgato na upaṭṭhāsīti taṃ chadvārikaṃ ārammaṇaṃ tathāgato taṇhāya vā diṭṭhiyā vā na upaṭṭhāsi na upagañchi. Ayañhi passati bhagavā cakkhunā rūpaṃ, chandarāgo bhagavato natthi, suvimuttacitto so bhagavā. Suṇāti bhagavā sotena saddaṃ. Ghāyati bhagavā ghānena gandhaṃ. Sāyati bhagavā jivhāya rasaṃ. Phusati bhagavā kāyena phoṭṭhabbaṃ. Vijānāti bhagavā manasā dhammaṃ, chandarāgo bhagavato natthi, suvimuttacitto so bhagavā. Tena vuttaṃ – ‘‘taṃ tathāgato na upaṭṭhāsī’’ti. Iminā padena khīṇāsavabhūmi kathitāti veditabbā.
此处“我知晓”三字末尾，佛陀稳坐于大地水涯，心念不动。“知”谓通达智解；“了知”谓明晰透彻；“了了知晓”谓彻底明显表达。此处用三语昭示，意在表明众生虽知，惟有我佛彻底明了。此三语合成“全知之境”，名为“全知地”。佛陀非居于此地，而是无贪无嗔，无心染着，不为欲望或见解所染。以佛慧眼洞察色相，以净心无欲听声，以心识嗅香，以舌尝味，以身觉触，以意领悟法义，悉无贪嗔，心中自在安稳。故曰：“佛陀非住于此。”依此言明“断尽结使地”意涵，此理当知。
Taṃ mamassa musāti taṃ me vacanaṃ musāvādo nāma bhaveyya. Taṃ passa tādisamevāti tampi musāvādo bhaveyya. Taṃ mamassa kalīti taṃ vacanaṃ mayhaṃ doso bhaveyyāti attho. Ettāvatā saccabhūmi nāma kathitāti veditabbā.
我言非虚假，我语不妄。你当见此即是真理，彼亦不虚假。若言我言虚假，即我言中含有恶意。此即称“真实地”的意涵应知晓。
Daṭṭhādaṭṭhabbanti disvā daṭṭhabbaṃ. Diṭṭhaṃ na maññatīti taṃ diṭṭhaṃ rūpāyatanaṃ ‘‘ahaṃ mahājanena diṭṭhameva passāmī’’ti taṇhāmānadiṭṭhīhi na maññati. Adiṭṭhaṃ na maññatīti ‘‘ahaṃ mahājanena adiṭṭhameva etaṃ passāmī’’ti evampi taṇhādīhi maññanāhi na maññati. Daṭṭhabbaṃ na maññatīti ‘‘mahājanena diṭṭhaṃ passāmī’’ti evampi tāhi maññanāhi na maññati. Daṭṭhabbañhi adiṭṭhampi hotiyeva. Evarūpāni hi vacanāni tīsupi kālesu labbhanti, tenassa attho vutto. Daṭṭhāraṃna maññatīti passitāraṃ ekasattaṃ nāma tāhi maññanāhi na maññatīti attho. Sesaṭṭhānesupi imināva nayena attho veditabbo. Iminā ettakena ṭhānena suññatābhūmi nāma kathitā.
所见者必见，故名“所见”。若谓“不见”，即所谓可见处不见，心有渴求妄执所见不理。谓“不见”，即心随欲妄称“所未见”。谓“所见不见”，即私心妄想“只见我所见”，此皆为心执妄想。所谓所见即未见两者合一皆有，此语义于三时中常现。由此可知“所见不见”含义，亦为“观察者”。由此亦可知“空性地”的名称含义，于诸处均宜如此认识。
Iti kho, bhikkhaveti evaṃ kho, bhikkhave. Tādīyeva tādīti tāditā nāma ekasadisatā. Tathāgato ca yādiso lābhādīsu, tādisova alābhādīsu. Tena vuttaṃ – ‘‘lābhepi tādī, alābhepi tādī. Yasepi tādī, ayasepi tādī. Nindāyapi tādī, pasaṃsāyapi tādī. Sukhepi tādī, dukkhepi tādī’’ti (mahāni. 38, 192). Imāya tāditāya tādī. Tamhā ca pana tādimhāti tato tathāgatatādito añño uttaritaro vā paṇītataro vā tādī natthīti ettāvatā tādibhūmi nāma kathitā. Imāhi pañcabhūmīhi desanaṃ niṭṭhāpentassa pañcasupi ṭhānesu mahāpathavī sakkhibhāvena akampittha. Desanāpariyosāne te pañcasate adhunāpabbajite kulaputte ādiṃ katvā taṃ ṭhānaṃ pattānaṃ devamanussānaṃ caturāsīti pāṇasahassāni amatapānaṃ piviṃsu.
——如是，比库们——如是是谓“如是地”或“如其是”。佛陀对诸功德所起，胜及不胜皆如是。佛言：“获利亦如是，不获利亦如是；荣耀亦如是，不荣耀亦如是；被毁亦如是，受赞亦如是；快乐亦如是，苦痛亦如是。”此即“如是相地”之意。若言佛尚无此如是相，或有他更上胜处，则无“如是地”可言。如是五地已成尽，佛陀方终结布施五百比库，令其成就，阿天人与人次第四十八万人于此地得饮不死甘露。
Bhagavāpi suttaṃ niṭṭhāpetvā gāthāhi kūṭaṃ gaṇhanto yaṃkiñcītiādimāha. Tattha ajjhositaṃ saccamutaṃ paresanti paresaṃ saddhāya parapattiyāyanāya saccamutanti maññitvā ajjhositaṃ gilitvā pariniṭṭhāpetvā gahitaṃ. Sayasaṃvutesūti sayameva saṃvaritvā piyāyitvā gahitagahaṇesu, diṭṭhigatikesūti attho. Diṭṭhigatikā hi sayaṃ saṃvutāti vuccanti. Saccaṃ musā vāpi paraṃ daheyyāti tesu sayaṃ saṃvutasaṅkhātesu diṭṭhigatikesu tathāgato tādī tesaṃ ekampi vacanaṃ ‘‘idameva saccaṃ moghamañña’’nti evaṃ saccaṃ musā vāpi paraṃ uttamaṃ katvā na odaheyya, na saddaheyya, na pattiyāyeyya. Etañca sallanti etaṃ diṭṭhisallaṃ. Paṭikacca disvāti puretaraṃ bodhimūleyeva disvā. Visattāti laggā lagitā palibuddhā. Jānāmi passāmi tatheva etanti yathāyaṃ pajā ajjhositā gilitvā pariniṭṭhāpetvā visattā laggā lagitā, evaṃ ahampi jānāmi passāmi. Tathā evaṃ yathā etāya pajāya gahitanti evaṃ ajjhositaṃ natthi tathāgatānanti attho.
世尊了结此经后，以偈语巧妙地归纳总结，云何所谓等议。在此，誓言之语、真实之语、分别他人、信受以及依赖的真实，皆被视为誓言。所谓誓言，即亲自约束、珍重、承诺于所得之事。所谓亲自约束者，意即自行节制，珍惜、尊重已获之物；所谓见解依归者，即所秉持之见解。因为见解依归者实为自我节制之故。谓既有真实亦有虚假，世尊于自我约束、见解依归之说中，对那些真实为假之语亦不轻视、不弃绝、不轻慢。此即所谓见解之误刺。偶尔显现者，自古佛陀初成道时亦有目睹此等现象。所谓不纯者，指其污秽、错漏、混乱之状。吾知、吾见，亦如同般众生受此污秽、错漏、混杂之苦，吾亦知、吾亦见。此理亦为众生所把持，不依誓言而行者，即为无世尊之意。
5. Brahmacariyasuttavaṇṇanā五、梵行经注释
§25
25. Pañcame janakuhanatthanti tīhi kuhanavatthūhi janassa kuhanatthāya. Na janalapanatthanti na janassa upalāpanatthaṃ. Na lābhasakkārasilokānisaṃsatthanti na cīvarādithutivacanatthaṃ. Na itivādappamokkhānisaṃsatthanti na tena tena kāraṇena katavādānisaṃsatthaṃ, na vādassa pamokkhānisaṃsatthaṃ. Na iti maṃ jano jānātūti na ‘‘evaṃ kira esa bhikkhu, evaṃ kira esa bhikkhū’’ti janassa jānanatthāya. Saṃvaratthanti pañcahi saṃvarehi saṃvaraṇatthāya. Pahānatthanti tīhi pahānehi pajahanatthāya. Virāgatthanti rāgādīnaṃ virajjanatthāya. Nirodhatthanti tesaṃyeva nirujjhanatthāya. Anītihanti itihaparivajjitaṃ, aparapattiyanti attho. Nibbānogadhagāminanti nibbānassa antogāminaṃ. Maggabrahmacariyañhi nibbānaṃ ārammaṇaṃ karitvā nibbānassa antoyeva vattati pavattati. Paṭipajjantīti duvidhampi paṭipajjanti. Imasmiṃ sutte vaṭṭavivaṭṭaṃ kathetvā gāthāsu vivaṭṭameva kathitaṃ.
第二十五章 父母墓穴之义，谓三种墓穴之用。非为喧传散布之用，亦非为人知晓而说。非以获利、尊重、美誉为目的，亦非为披着袈裟之诱惑。非为阐述经文起止，亦非借诸多因缘辩说之用，非为辩论解脱之意。决无自称大众所知、或说‘‘此比库如此，那比库如彼’’之为着意表达。所谓节制者，指以五种节制为旨。所谓放弃者，唯指三种放弃为目的。所谓离欲，意在远离贪欲等烦恼。所谓止灭，归于这些烦恼之熄灭。所谓不涉世事者，谓远离世俗习气。所谓涅槃之达者，谓真正进入涅槃之终极境界。修行正道者，依涅槃为起点，以其为终。修行者分二种：其一在修行中，另一已证得果位。此经中对此已详述，偈语亦详尽说明，故此处仅略述。
6. Kuhasuttavaṇṇanā6. 《欺诳经》注释
§26
26. Chaṭṭhe kuhāti kuhakā. Thaddhāti kodhena ca mānena ca thaddhā. Lapāti upalāpakā. Siṅgīti ‘‘tattha katamaṃ siṅgaṃ, yaṃ siṅgaṃ siṅgāratā cāturatā cāturiyaṃ parikkhattatā pārikkhattiya’’nti (vibha. 852) evaṃ vuttehi siṅgasadisehi pākaṭakilesehi samannāgatā. Unnaḷāti uggatanaḷā tucchamānaṃ ukkhipitvā ṭhitā. Asamāhitāti cittekaggamattassāpi alābhino. Name te, bhikkhave, bhikkhū māmakāti te mayhaṃ bhikkhū mama santakā na honti. ‘‘Te mayha’’nti idaṃ pana satthāraṃ uddissa pabbajitattā vuttaṃ. Te kho me, bhikkhave, bhikkhū māmakāti idhāpi meti attānaṃ uddissa pabbajitattā vadati, sammāpaṭipannattā pana ‘‘māmakā’’ti āha. Vuddhiṃ virūḷhiṃ vepullaṃ āpajjantīti sīlādīhi guṇehi vaḍḍhanato vuddhiṃ, niccalabhāvena virūḷhiṃ, sabbattha patthaṭatāya vepullaṃ pāpuṇanti. Te panete yāva arahattamaggā viruhanti, arahattaphalaṃ patte virūḷhā nāma honti. Iti imasmiṃ suttepi gāthāsupi vaṭṭavivaṭṭameva kathitaṃ.
第二十六章 ‘‘kuha’’谓穴、窟。‘‘thaddha’’谓由忿怒和傲慢所起之忿恼情绪。‘‘lapa’’乃闲谈、诽谤之意。‘‘siṅgi’’意为角，问‘‘何为角？角即装饰、耍弄、竞争、较量之意。’’经释中谓，各种若角者，皆显现为外在明显污秽。‘‘unnaḷa’’意谓脱落、枯萎，指由无价值之物拉扯起来的干枯枝条。‘‘asamāhita’’谓心不专注、不一贯之态。我谓诸比库非我所有；‘‘彼属我’’语，为世尊授记出家之时所说。今日亦如是，修行正道者称其为‘‘我所有者’'。所谓增长者，指品质如戒律等善法增长；所谓盛大，指无常法增长；所谓广大，指遍布到处。诸比库在证阿拉汉道路之前，称为增长；证得阿拉汉位后，不复谓之增长。此经偈语亦示现，如是述说。
7. Santuṭṭhisuttavaṇṇanā7. 《知足经》注释
§27
27. Sattame appānīti parittāni. Sulabhānīti sukhena laddhabbāni, yattha katthaci sakkā honti labhituṃ. Anavajjānīti niddosāni. Piṇḍiyālopabhojananti jaṅghāpiṇḍiyabalena caritvā ālopamattaṃ laddhaṃ bhojanaṃ. Pūtimuttanti yaṃkiñci muttaṃ. Yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyoti vuccati, evaṃ abhinavampi muttaṃ pūtimuttameva.
第二十七章 ‘‘appāna’’谓护持、保护之物。‘‘sulabha’’谓易得、轻易可得者。即随处、通常可获之物。‘‘anavajjā’’谓无过失、无瑕疵之物。‘‘piṇḍiyālopabhojana’’谓以腿力及肌肤力挣得的附属饮食。‘‘pūtimutta’’谓任何清净、纯净之物。如同身体色泽金黄，被称为纯净之物，故新奇之物亦称为纯净清静。
Vighātoti vigataghāto, cittassa dukkhaṃ na hotīti attho. Disānappaṭihaññatīti yassa hi ‘‘asukaṭṭhānaṃ nāma gato cīvarādīni labhissāmī’’ti cittaṃ uppajjati, tassa disā paṭihaññati nāma. Yassa evaṃ na uppajjati, tassa nappaṭihaññati nāma. Dhammāti paṭipattidhammā. Sāmaññassānulomikāti samaṇadhammassa anulomā. Adhiggahitāti sabbete tuṭṭhacittassa bhikkhuno adhiggahitā honti antogatā na paribāhirāti.
“破坏”者，意即无破坏，是心无苦恼之意。所谓方向予以亲近，指心生“可得到粗布衣等物”为念，故亲近所言方向。若无此念，即谓不亲近。法者，即修行之法则。通行于沙门法中为顺遂之意。所得者，悉指清净满足之比库，意指成就内在非外在。
8. Ariyavaṃsasuttavaṇṇanā8. 《圣种经》注释
§28
28. Aṭṭhamassa ajjhāsayiko nikkhepo. Imaṃ kira mahāariyavaṃsasuttantaṃ bhagavā jetavanamahāvihāre dhammasabhāyaṃ paññattavarabuddhāsane nisinno attanopi parapuggalānampi ajjhāsayavasena parivāretvā nisinnāni cattālīsa bhikkhusahassāni, ‘‘bhikkhave’’ti āmantetvā cattārome, bhikkhave, ariyavaṃsāti ārabhi. Tattha ariyavaṃsāti ariyānaṃ vaṃsā. Yathā hi khattiyavaṃso brāhmaṇavaṃso vessavaṃso suddavaṃso samaṇavaṃso kulavaṃso rājavaṃso, evaṃ ayampi aṭṭhamo ariyavaṃso ariyatanti ariyapaveṇī nāma hoti. So kho panāyaṃ ariyavaṃso imesaṃ vaṃsānaṃ mūlagandhādīnaṃ kāḷānusārigandhādayo viya aggamakkhāyati.
第二十八章 ‘‘ajjhāsayika nikkhepo’’谓心之专注安住。此所谓大圣统系经文，世尊于祗树给孤独园之法座上，为法会所说，围绕自他诸圣者，坐有四万四千比库。世尊告诫众比库曰：尊贵之统系。所谓尊贵统系者，即圣者之血统。犹如刹帝利、婆罗门、笈多、须陀洹、出身大家族及王族，亦如是第八等圣系，名为圣人血统。此尊贵圣系乃此诸统系之本源及基根，如同根基之香气。
Ke pana te ariyā, yesaṃ ete vaṃsāti? Ariyā vuccanti buddhā ca paccekabuddhā ca tathāgatasāvakā ca, etesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. Ito pubbe hi satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake taṇhaṅkaro, medhaṅkaro , saraṇaṅkaro, dīpaṅkaroti cattāro buddhā uppannā, te ariyā, tesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. Tesaṃ buddhānaṃ parinibbānato aparabhāge asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma buddho uppanno…pe… imasmiṃ kappe kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavā gotamoti cattāro buddhā uppannā, tesaṃ ariyānaṃ vaṃsāti ariyavaṃsā. Apica atītānāgatapaccuppannānaṃ sabbabuddha-paccekabuddha-buddhasāvakānaṃ ariyānaṃ vaṃsāti ariyavaṃsā.
那么，何者是诸圣者，他们列属于何等宗系呢？圣者称谓佛、缘觉及如来弟子之共同称号，彼等圣者之宗系即为圣系。彼前世多劫以来，有无数不可计数之时，有四尊以渴爱为根本、以智慧为根本、以皈依为根本的佛出世，即那四尊佛皆为圣者，彼等即为圣者之宗系。此等佛住世灭度后，不久又涌现无数圣者，其中有一尊名为拘那含陀佛——在此劫中有迦拘悉多佛、拘那含陀佛、咖萨波佛、以及我等世尊果德玛佛四尊佛出生，彼等即为圣者宗系。再者，过去未来现今所有诸如来、缘觉、佛弟子圣者，皆属圣者之宗系。
Te kho panete aggaññā aggāti jānitabbā, rattaññā dīgharattaṃ pavattāti jānitabbā, vaṃsaññā vaṃsāti jānitabbā. Porāṇā na adhunuppattikā. Asaṃkiṇṇā avikiṇṇā anapanītā. Asaṃkiṇṇapubbā atītabuddhehipi na saṃkiṇṇapubbā, ‘‘ki imehī’’ti na apanītapubbā. Na saṃkīyantīti idānipi na apanīyanti. Na saṃkīyissantīti anāgatabuddhehipi na apanīyissanti. Ye loke viññū samaṇabrāhmaṇā, tehi appaṭikuṭṭhā, samaṇehi brāhmaṇehi viññūhi aninditā agarahitā.
此等圣系须知其始祖起源，亦应知其长久流传，尚须识其宗系称谓。古者非新近起现之物，自未曾混杂、未曾混乱、未曾中断。既非混杂古者，亦非前世佛世间曾混杂者，更非‘此为何物？’而中断者。今非混杂者，未来佛世间亦必非中断。世间智者及出家婆罗门，彼等非发错，非诽谤，彼等智者及婆罗门无嫌毁且敬顺。
Santuṭṭho hotīti paccayasantosavasena santuṭṭho hoti. Itarītarenāti na thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena kenaci, atha kho yathāladdhādīnaṃ itarītarena yena kenaci santuṭṭho hotīti attho. Cīvarasmiñhi tayo santosā yathālābhasantoso yathābalasantoso yathāsāruppasantosoti. Piṇḍapātādīsupi eseva nayo. Tesaṃ vitthārakathā ‘‘santuṭṭhassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjantī’’ti imasmiṃ sutte vuttanayeneva veditabbā. Iti ime tayo santose sandhāya ‘‘santuṭṭho hoti itarītarena cīvarena, yathāladdhādīsu yena kenaci cīvarena santuṭṭho hotī’’ti vuttaṃ.
满足者谓乃由缘和足之满足。满足者涵义谓不由大者小者、细者粗者、浊者净者谁者而使心满足。袈裟亦具有三种满足，如所得物之满足，如力所能及之满足及如合于体式之满足。托钵饭等亦如是满足。对此详述曰：『比库！满足者，其善法亦随之生起。』此文用于本经中应如是理解。由三种满足集结为『满足者乃由不同袈裟、于所得物袈裟以某种袈裟而满足』而成之义。
Ettha ca cīvaraṃ jānitabbaṃ, cīvarakkhettaṃ jānitabbaṃ, paṃsukūlaṃ jānitabbaṃ, cīvarasantoso jānitabbo, cīvarappaṭisaṃyuttāni dhutaṅgāni jānitabbāni. Tattha cīvaraṃ jānitabbanti khomādīni cha cīvarāni dukūlādīni cha anulomacīvarāni jānitabbāni. Imāni dvādasa kappiyacīvarāni. Kusacīraṃ, vākacīraṃ, phalakacīraṃ, kesakambalaṃ, vāḷakambalaṃ, potthako, cammaṃ, ulūkapakkhaṃ, rukkhadussaṃ, latādussaṃ, erakadussaṃ, kadalidussaṃ, veḷudussanti evamādīni pana akappiyacīvarāni.
于此亦当知袈裟，袈裟原料，尘堆衣，袈裟满足条件，袈裟附属违净物等。袈裟原料即由梵、染、不净、变异等六种粗细材质，乃知有十二种布制袈裟。其名曰：苦茶布、瓦布、破布、发布、纱布、皮革、兽皮、树皮、藤蔓皮、竹皮、芦苇皮、铁线皮，皆为非尘堆衣者。
Cīvarakkhettanti ‘‘saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena, paṃsukūlaṃ vā’’ti evaṃ uppajjanato cha khettāni, aṭṭhannañca mātikānaṃ vasena aṭṭha khettāni jānitabbāni.
袈裟原料谓『依诸僧众、群体、亲属、朋友、自己财物、尘堆衣等由是而来』故划分为六类，依八种量度法制约，应知八类。
Paṃsukūlanti sosānikaṃ, pāpaṇikaṃ, rathiyaṃ, saṅkārakūṭakaṃ, sotthiyaṃ, sinānaṃ, titthaṃ, gatapaccāgataṃ, aggidaḍḍhaṃ, gokhāyitaṃ, upacikakhāyitaṃ, undūrakhāyitaṃ , antacchinnaṃ, dasacchinnaṃ, dhajāhaṭaṃ, thūpaṃ, samaṇacīvaraṃ, sāmuddiyaṃ, ābhisekiyaṃ, panthikaṃ, vātāhaṭaṃ, iddhimayaṃ, devadattiyanti tevīsati paṃsukūlāni veditabbāni. Ettha ca sotthiyanti gabbhamalaharaṇaṃ. Gatapaccāgatanti matakasarīraṃ pārupitvā susānaṃ netvā ānītacīvaraṃ. Dhajāhaṭanti dhajaṃ ussāpetvā tato ānītaṃ. Thūpanti vammike pūjitacīvaraṃ. Sāmuddiyanti samuddavīcīhi thalaṃ pāpitaṃ. Panthikanti panthaṃ gacchantehi corabhayena pāsāṇehi koṭṭetvā pārutacīvaraṃ. Iddhimayanti ehibhikkhucīvaraṃ. Sesaṃ pākaṭamevāti.
尘堆衣者指散布尘土、带恶臭、黄泥、腐肉堆之衣物、含湿污、插秽、掩盖、烧焦、挂带、污浊、破损、遮盖等服饰。诸如尘土衣、脏污衣、遮掩衣、祭祀衣、僧用衣、涤沐衣、朝圣衣、远游衣、火烧衣、烧痕衣、及泥中露结衣等三十三类尘堆衣。此中脏污衣者含有胎儿污秽，远游衣含浸尸体、臭腐及携带等义，祭祀衣为蚂蚁供奉之衣，僧用衣异于常衣，航海衣为遭海水浸染之衣，路行衣指因旅行恐贼持石所遮盖之衣，神通衣谓由神通加持之衣。此等尘堆衣无一不为恶衣，皆属禁用。
Cīvarasantosoti vīsati cīvarasantosā – cīvare vitakkasantoso, gamanasantoso, pariyesanasantoso, paṭilābhasantoso, mattapaṭiggahaṇasantoso, loluppavivajjanasantoso, yathālābhasantoso, yathābalasantoso, yathāsāruppasantoso, udakasantoso, dhovanasantoso, karaṇasantoso, parimāṇasantoso, suttasantoso, sibbanasantoso, rajanasantoso, kappasantoso, paribhogasantoso, sannidhiparivajjanasantoso, vissajjanasantosoti.
“布施衣服之满足”谓二十种满足——衣服的心念满足，行路时的满足，寻访时的满足，获得时的满足，适度收受时的满足，不贪欲舍离时的满足，按照所得的满足，按照身力的满足，按照色相的满足，水中满足，清洗时的满足，修整时的满足，大小满足，缝补满足，污秽满足，血迹满足，穿着满足，应对周旋的满足，放弃时的满足。
Tattha sādakabhikkhunā temāsaṃ nibaddhavāsaṃ vasitvā ekamāsamattaṃ vitakketuṃ vaṭṭati. So hi pavāretvā cīvaramāse cīvaraṃ karoti, paṃsukūliko aḍḍhamāseneva karoti. Idaṃ māsaḍḍhamāsamattaṃ vitakkanaṃ vitakkasantoso nāma. Vitakkasantosena pana santuṭṭhena bhikkhunā pācīnakhaṇḍarājivāsikapaṃsukūlikattherasadisena bhavitabbaṃ.
有善根深厚的比库，在三个月夏安居期间，限制自己一月之内不得更换心念衣服。此心念衣服破除后，夏安居结束着衣。用尘堆衣仅于半个月内换穿一次，此为半月限定心念满足法。担任南部舍利瓦经久比库者，必须以此满足心念来修行满足。
Thero kira ‘‘cetiyapabbatavihāre cetiyaṃ vandissāmī’’ti āgato cetiyaṃ vanditvā cintesi – ‘‘mayhaṃ cīvaraṃ jiṇṇaṃ, bahūnaṃ vasanaṭṭhāne labhissāmī’’ti. So mahāvihāraṃ gantvā saṅghattheraṃ disvā vasanaṭṭhānaṃ pucchitvā tattha vuttho punadivase cīvaraṃ ādāya āgantvā theraṃ vandi. Thero ‘‘kiṃ , āvuso’’ti āha. Gāmadvāraṃ, bhante, gamissāmīti. Ahampāvuso, gamissāmīti . Sādhu, bhanteti gacchanto mahābodhidvārakoṭṭhake ṭhatvā ‘‘puññavantānaṃ vasanaṭṭhāne manāpaṃ labhissāmī’’ti cintetvā ‘‘aparisuddho me vitakko’’ti tatova paṭinivatti. Punadivase ambaṅgaṇasamīpato, punadivase mahācetiyassa uttaradvārato tattheva paṭinivattitvā catutthadivase therassa santikaṃ agamāsi. Thero ‘‘imassa bhikkhuno vitakko na parisuddho bhavissatī’’ti cīvaraṃ gahetvā tena saddhiṃyeva pañhaṃ pucchamāno gāmaṃ pāvisi. Tañca rattiṃ eko manusso uccārapalibuddho sāṭakeyeva vaccaṃ katvā taṃ saṅkāraṭṭhāne chaḍḍesi. Paṃsukūlikatthero taṃ nīlamakkhikāhi samparikiṇṇaṃ disvā añjaliṃ paggahesi. Mahāthero ‘‘kiṃ, āvuso, saṅkāraṭṭhānassa añjaliṃ paggaṇhāsī’’ti. Nāhaṃ, bhante, saṅkāraṭṭhānassa añjaliṃ paggaṇhāmi, mayhaṃ pitu dasabalassa paggaṇhāmi, puṇṇadāsiyā sarīraṃ pārupitvā chaḍḍitaṃ paṃsukūlaṃ tumbamatte pāṇake vidhunitvā susānato gaṇhantena dukkarataraṃ kataṃ , bhanteti. Mahāthero ‘‘parisuddho vitakko paṃsukūlikassā’’ti cintesi. Paṃsukūlikattheropi tasmiṃyeva ṭhāne ṭhito vipassanaṃ vaḍḍhetvā tīṇi phalāni patto taṃ sāṭakaṃ gahetvā cīvaraṃ katvā pārupitvā pācīnakhaṇḍarājiṃ gantvā aggaphalaṃ arahattaṃ pāpuṇi.
有一位长老，到佛塔山住处，礼拜佛塔后思惟“我的衣服已破旧，在多处置衣处我能找到多件衣物。”后至大寺，见僧团长老，询问置衣处，次日带着衣物回来供养长老。长老问：“友啊，要去哪里？”答曰：“师兄，去乡门外。”行走至大菩提门讲堂，心念想到“善根众生皆能在置衣处得心意衣物”，随即意识心念不净而回。数日后，从近市集又折返，从大佛塔北门回寺第四日，侍者至其面前叙说长老心念衣服不净，携衣衣着而问起，进入村中。该夜，有人语言模糊口齿不清，如拾得碗筷般弃置于器物处。用尘堆衣的长老见此被蓝蜜蜂环绕，双手合十。大长老问：“你为何对此器物合十？”答曰：“我不是向器物合十，而是向我亡父的十万军马合十，因父得陨，我丢弃尘衣，敌人带刀将尸体破坏，我已安抚，于是可赴涅槃。”大长老思惟：“尘堆衣使用的心念是清净的。”该尘堆衣长老在此处修行内观增长，得三果证，携此衣物，衣缝补好，带着衣服回南部舍利长住之地，获得阿拉汉果位。
Cīvaratthāya gacchantassa pana ‘‘kattha labhissāmī’’ti acintetvā kammaṭṭhānasīseneva gamanaṃ gamanasantoso nāma. Pariyesantassa pana yena vā tena vā saddhiṃ apariyesitvā lajjiṃ pesalaṃ bhikkhuṃ gahetvā pariyesanaṃ pariyesanasantoso nāma. Evaṃ pariyesantassa āhariyamānaṃ cīvaraṃ dūrato disvā ‘‘etaṃ manāpaṃ bhavissati, etaṃ amanāpa’’nti evaṃ avitakketvā thūlasukhumādīsu yathāladdheneva santussanaṃ paṭilābhasantoso nāma. Evaṃ laddhaṃ gaṇhantassāpi ‘‘ettakaṃ dupaṭṭassa bhavissati, ettakaṃ ekapaṭṭassā’’ti attano pahonakamatteneva santussanaṃ mattapaṭiggahaṇasantoso nāma. Cīvaraṃ pariyesantassa pana ‘‘asukassa gharadvāre manāpaṃ labhissāmī’’ti acintetvā dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantoso nāma.
出门为求衣物者，有“我将在哪里得到衣物？”之问心念，称为行路满足。寻访者则不论以何方式，与不羞耻、淡泊的比库结伴而行，称为寻访满足。寻得衣服时，照大小精细等标准满意，称为获得满足。自己携带衣物时，心念觉知“此披衣用量恰当，此披衣宜独自携带”，便是适度收受满足。寻访衣服时，思量“难得在家门处得心意衣物”，步行绕门而行，称为贪望舍离满足。
Lūkhapaṇītesu yena kenaci yāpetuṃ sakkontassa yathāladdheneva yāpanaṃ yathālābhasantoso nāma. Attano thāmaṃ jānitvā yena yāpetuṃ sakkoti, tena yāpanaṃ yathābalasantoso nāma. Manāpaṃ aññassa datvā attanā yena kenaci yāpanaṃ yathāsāruppasantoso nāma.
在脏秽污物处，按合适标准清理者称为按合适得满足。知晓自己住处能供养衣物者称为按力量满足。将自己衣物给予他人后，以心念能将某物供养者称为按色相满足。
‘‘Kattha udakaṃ manāpaṃ, kattha amanāpa’’nti avicāretvā yena kenaci dhovanūpagena udakena dhovanaṃ udakasantoso nāma. Paṇḍumattikagerukapūtipaṇṇarasakiliṭṭhāni pana udakāni vajjetuṃ vaṭṭati. Dhovantassa pana muggarādīhi apaharitvā hatthehi madditvā dhovanaṃ dhovanasantoso nāma. Tathā asujjhantaṃ paṇṇāni pakkhipitvā tāpitaudakenāpi dhovituṃ vaṭṭati. Evaṃ dhovitvā karontassa ‘‘idaṃ thūlaṃ, idaṃ sukhuma’’nti akopetvā pahonakanīhāreneva karaṇaṃ karaṇasantoso nāma. Timaṇḍalapaticchādanamattasseva karaṇaṃ parimāṇasantoso nāma. Cīvarakaraṇatthāya pana manāpaṃ suttaṃ pariyesissāmīti avicāretvā rathikādīsu vā devaṭṭhāne vā āharitvā pādamūle vā ṭhapitaṃ yaṃkiñcideva suttaṃ gahetvā karaṇaṃ suttasantoso nāma.
思惟“何处水质宜用，何处水质不宜用”，持此心念，用适当水质洗衣者称为水满足。若衣染有芬芳花粉和果汁污渍，则需用水洗净。洗衣服者以铁锤等器物敲击揉搓，称为洗净满足。因衣不净，用热水洗涤，称为清洗满足。洗净衣物后，分别大小粗细，心无染恨，不起嗔恨，适当弃取，谓为修整满足。测量衣料大小尺寸，称为大小满足。为衣物使用而思惟“我将寻求干净的布匹”，携车等交通或由天人处取得的物，置于足下，称为缝补满足。
Kusibandhanakāle pana aṅgulamatte satta vāre na vijjhitabbaṃ. Evaṃ karontassa hi yo bhikkhu sahāyo na hoti, tassa vattabhedopi natthi. Tivaṅgulamatte pana satta vāre vijjhitabbaṃ. Evaṃ karontassa maggappaṭipannenāpi sahāyena bhavitabbaṃ. Yo na hoti, tassa vattabhedo. Ayaṃ sibbanasantoso nāma. Rajantena pana kāḷakacchakādīni pariyesantena na caritabbaṃ, somavakkalādīsu yaṃ labhati, tena rajitabbaṃ. Alabhantena pana manussehi araññe vākaṃ gahetvā chaḍḍitarajanaṃ vā bhikkhūhi pacitvā chaḍḍitakasaṭaṃ vā gahetvā rajitabbaṃ. Ayaṃ rajanasantoso nāma. Nīlakaddamakāḷasāmesu yaṃkiñci gahetvā hatthipiṭṭhe nisinnassa paññāyamānakappakaraṇaṃ kappasantoso nāma.
关于束缚期间，指的是仅限于被束缚的手指大小的范围内，不能超过七天。这样行者若为他人助缘，则无其因果业报差别。若是三指宽度限度内，则可观察七日。依此行者即使实践正道，亦应成为他人助缘。反之则有报应。这称为拘缚心得。至于邪行者，应避免于时轮年龄者等事物相往来，但对月光等所得物，则应取用。若不得，则可由人们取用，于荒野之中得食，或者由受戒比库手持被舍弃的饭食而获之亦可。同样应由人得用。这即是邪欲心得。再者，从青瓷制品黑瓷器等器物中取用时，若手握持安坐称为智慧制造法器者，谓之器具满足心得。
Hirikopīnappaṭicchādanamattavasena paribhuñjanaṃ paribhogasantoso nāma. Dussaṃ pana labhitvā suttaṃ vā sūciṃ vā kārakaṃ vā alabhantena ṭhapetuṃ vaṭṭati, labhantena na vaṭṭati. Katampi sace antevāsikādīnaṃ dātukāmo hoti, te ca asannihitā, yāva āgamanā ṭhapetuṃ vaṭṭati. Āgatamattesu dātabbaṃ. Dātuṃ asakkontena adhiṭṭhātabbaṃ. Aññasmiṃ cīvare sati paccattharaṇampi adhiṭṭhātuṃ vaṭṭati. Anadhiṭṭhitameva hi sannidhi hoti, adhiṭṭhitaṃ na hotīti mahāsīvatthero āha. Ayaṃ sannidhiparivajjanasantoso nāma. Vissajjentena pana na mukhaṃ oloketvā dātabbaṃ, sāraṇīyadhamme ṭhatvā vissajjetabbanti ayaṃ vissajjanasantoso nāma.
以羞耻与怕丢面子的程度作为遮掩冠服，称为享用满足心得。若获得恶事或针具等器具，不得舍弃也不可使用。若有家室迎来欲供养，且其供养者已在前方等候，则可予以接受。若无能接受者应坚持。若身上已有僧衣，则允许披持另外的以作后补。若无持者乃是失礼现象，不可披持，长老大须迦如是说。这即称为失礼满足心得。至于舍弃时应回避面见，将衣物供养给守持戒律者，此谓舍弃满足心得。
Cīvarappaṭisaṃyuttāni dhutaṅgāni nāma paṃsukūlikaṅgañceva tecīvarikaṅgañca. Tesaṃ vitthārakathā visuddhimagge (visuddhi. 1.24-25) veditabbā. Iti cīvarasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni dve dhutaṅgāni gopeti. Imāni gopento cīvarasantosamahāariyavaṃsavasena santuṭṭho hotīti.
与衣缠绕相连的苦行之物称为苦行具，包括尘堆衣和铁衣等。关于其详细释义可见《清净道》卷一第二十四至二十五页。依此，满足于衣具的比库，遵循大阿拉汉传，应守护这两种苦行具。恪守此则安心愉悦。
Vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti. Eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti. Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. Eko santuṭṭho ceva hoti, santosassa ca vaṇṇaṃ katheti. Taṃ dassetuṃ ‘‘itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’’ti vuttaṃ.
所谓颜色说者，是指有人满足而不谈衣色，有人不满足即述衣色，有人既不满足亦不说衣色，亦有人既满足亦谈衣色。对此说法称为『因各异衣色满足而生颜色说』。
Anesananti dūteyyapahinagamanānuyogapabhedaṃ nānappakāraṃ anesanaṃ. Appatirūpanti ayuttaṃ. Aladdhācāti alabhitvā. Yathā ekacco ‘‘kathaṃ nu kho cīvaraṃ labhissāmī’’ti puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritassati, santuṭṭho bhikkhu evaṃ aladdhā cīvaraṃ na paritassati. Laddhā cāti dhammena samena labhitvā. Agadhitoti vigatalobhagiddho. Amucchitoti adhimattataṇhāya mucchaṃ anāpanno. Anajjhopannoti taṇhāya anotthato apariyonaddho. Ādīnavadassāvīti anesanāpattiyañca gedhitaparibhoge ca ādīnavaṃ passamāno. Nissaraṇapaññoti ‘‘yāvadeva sītassa paṭighātāyā’’ti vuttaṃ nissaraṇameva pajānanto.
所谓不正持者，是指因使者际遇和来去等不同而有差别的不同类型的失误。不当形态者为未取到。非取者为未得。譬如某人合众比库询问“我们如何得衣？”一同共聚时便不烦恼，得衣后自然而然不感忧。正得者乃因正法所致。贪无厌足为懈怠。沉迷于深重渴欲而糊涂为迷惑。欲而未达为未得。因生畏惧现象者称为患难过错，在失误、嗔恚中的作用被称为畏惧。释迦牟尼世尊说度苦境即为慧解脱。
Itarītaracīvarasantuṭṭhiyāti yena kenaci cīvarena santuṭṭhiyā. Nevattānukkaṃsetīti ‘‘ahaṃ paṃsukūliko, mayā upasampadamāḷeyeva paṃsukūlikaṅgaṃ gahitaṃ, ko mayā sadiso atthī’’ti attukkaṃsanaṃ na karoti. No paraṃ vambhetīti ‘‘ime panaññe bhikkhū na paṃsukūlikā’’ti vā, ‘‘paṃsukūlikaṅgamattampi etesaṃ natthī’’ti vā evaṃ paraṃ na vambheti. Yo hi tattha dakkhoti yo tasmiṃ cīvarasantose vaṇṇavādādīsu vā dakkho cheko byatto. Analasoti sātaccakiriyāya ālasiyavirahito. Sampajāno paṭissatoti sampajānapaññāya ceva satiyā ca yutto. Ariyavaṃse ṭhitoti ariyavaṃse patiṭṭhito.
所谓各异衣满意，是指某人对某件衣服满足。所谓不比较者，即不进行“我是尘堆衣，比库比达上座所持尘堆衣最为相称”之类的考量。至于不欺瞒他人则指，不说“这衣服他比库不使用”或“不具此尘堆衣”之类谎言。真正对此有鉴别力的人，在衣服满足及颜色说等处能明辨真伪。所谓勤勉者为以正确行为无懈怠者。所谓觉知者为伴以智慧与正念。依大阿拉汉史而立足。
Itarītarenapiṇḍapātenāti yena kenaci piṇḍapātena. Etthāpi piṇḍapāto jānitabbo, piṇḍapātakkhettaṃ jānitabbaṃ, piṇḍapātasantoso jānitabbo, piṇḍapātappaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ . Tattha piṇḍapātoti odano kummāso sattu maccho maṃsaṃ khīraṃ dadhi sappi navanītaṃ telaṃ madhu phāṇitaṃ yāgu khādanīyaṃ sāyanīyaṃ lehanīyanti soḷasa piṇḍapātā.
他人布施食物者者，谓以某种布施食物。于此处亦应知布施食物，知布施食物之场所，应知布施食物之满足，亦应知与布施食物有联系之供养器皿。所谓布施食物者，即谷物、豆类、动物、鱼肉、乳酪、酥油、蜜糖、牛脂、蜂蜜、牺牲祭品、晚食、糊状食物，共计十六种布施食物。
Piṇḍapātakkhettanti saṅghabhattaṃ uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikabhattaṃ āgantukabhattaṃ gamikabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattaṃ dhurabhattaṃ kuṭibhattaṃ vārabhattaṃ vihārabhattanti pannarasa piṇḍapātakkhettāni.
所谓布施食物之场所，即僧团食处、起请处、引导处、标识处、斋会处、戒会处、来访者食处、行住食处、病患食处、病中照护食处、矮席处、小舍处、周舍处、住处食处，共计十五种布施食物场所。
Piṇḍapātasantosoti piṇḍapāte vitakkasantoso gamanasantoso pariyesanasantoso paṭilābhasantoso paṭiggahaṇasantoso mattapaṭiggahaṇasantoso loluppavivajjanasantoso yathālābhasantoso yathābalasantoso yathāsāruppasantoso upakārasantoso parimāṇasantoso paribhogasantoso sannidhiparivajjanasantoso vissajjanasantosoti pannarasa santosā.
所谓布施食物之满足，指对布施食物以心意之满足；对行住布施之满足；对勤求布施之满足；对所得布施之满足；对接纳布施之满足；对适度接纳之满足；对断除贪婪之满足；对所得量力而行之满足；对自然形态之满足；对帮助之满足；对数量之满足；对使用之满足；对临近护持之满足；对弃绝之满足，共计十五种满足。
Tattha sādako bhikkhu mukhaṃ dhovitvā vitakketi. Piṇḍapātikena pana gaṇena saddhiṃ caratā sāyaṃ therūpaṭṭhānakāle ‘‘sve kattha piṇḍāya carissāmāti? Asukagāme, bhante’’ti ettakaṃ cintetvā tato paṭṭhāya na vitakketabbaṃ. Ekacārikena vitakkamāḷake ṭhatvā vitakketabbaṃ. Tato paṭṭhāya vitakkento ariyavaṃsā cuto hoti paribāhiro. Ayaṃ vitakkasantoso nāma.
此中施主比库洗净面目而用心思惟。共同行走于布施人群时，晚间长老集会时心念“自家何处可行布施？”思虑至此，即不再思惟。独行时可再思惟。思惟后，血脉显现，身心外露，此名为心意满足。
Piṇḍāya pavisantena ‘‘kuhiṃ labhissāmī’’ti acintetvā kammaṭṭhānasīsena gantabbaṃ. Ayaṃ gamanasantoso nāma. Pariyesantena yaṃ vā taṃ vā aggahetvā lajjiṃ pesalameva gahetvā pariyesitabbaṃ. Ayaṃ pariyesanasantoso nāma. Dūratova āhariyamānaṃ disvā ‘‘etaṃ manāpaṃ , etaṃ amanāpa’’nti cittaṃ na uppādetabbaṃ. Ayaṃ paṭilābhasantoso nāma. ‘‘Imaṃ manāpaṃ gaṇhissāmi, imaṃ amanāpaṃ na gaṇhissāmī’’ti acintetvā yaṃkiñci yāpanamattaṃ gahetabbameva. Ayaṃ paṭiggahaṇasantoso nāma.
入施处时，心念“将自何处得食？”欲前往食处，此名为行住满足。勤求时，不论此物或彼物，心无羞耻地贯彻追求，此即勤求满足。见远距离待施食物，心不生喜不喜，不起贪欲，此名为所得满足。心念“我将取此喜食，不取此不喜食”，思惟取食之轻重，即为接纳满足。
Ettha pana deyyadhammo bahu, dāyako appaṃ dātukāmo, appaṃ gahetabbaṃ. Deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, pamāṇeneva gahetabbaṃ. Deyyadhammo na bahu, dāyakopi appaṃ dātukāmo, appaṃ gahetabbaṃ. Deyyadhammo na bahu, dāyako pana bahuṃ dātukāmo, pamāṇena gahetabbaṃ . Paṭiggahaṇasmiñhi mattaṃ ajānanto manussānaṃ pasādaṃ makkheti, saddhādeyyaṃ vinipāteti, sāsanaṃ na karoti, vijātamātuyāpi cittaṃ gahetuṃ na sakkoti. Iti mattaṃ jānitvāva paṭiggahetabbanti ayaṃ mattapaṭiggahaṇasantoso nāma. Aḍḍhakulāniyeva agantvā dvārapaṭipāṭiyā gantabbaṃ. Ayaṃ loluppavivajjanasantoso nāma. Yathālābhasantosādayo cīvare vuttanayā eva.
此中施物法义众多，施者少而愿施者少，故应适量取用。施物法义虽多，但施者多而愿施者少，应适度取用。施物法义不多，但施者少而愿施者多，应小量取用。施物法义不多，但施者多而愿施者多，则应合量取用。不识量度者，令众生生疑惑，失信降调，不利佛法，亦令异族母亲等心不能受纳。此识量者应知而取用，名为适度接纳满足。如入异姓之家，应循门道而入，此名为断除贪婪满足。与所得满足同理，施衣等亦同理说。
Piṇḍapātaṃ paribhuñjitvā ‘‘samaṇadhammaṃ anupālessāmī’’ti evaṃ upakāraṃ ñatvā paribhuñjanaṃ upakārasantoso nāma. Pattaṃ pūretvā ānītaṃ na paṭiggahetabbaṃ. Anupasampanne sati tena gāhāpetabbaṃ, asati harāpetvā paṭiggahaṇamattaṃ gahetabbaṃ. Ayaṃ parimāṇasantoso nāma. ‘‘Jighacchāya paṭivinodanaṃ idamettha nissaraṇa’’nti evaṃ paribhuñjanaṃ paribhogasantoso nāma. Nidahitvā na paribhuñjitabbanti ayaṃ sannidhiparivajjanasantoso nāma. Mukhaṃ anoloketvā sāraṇīyadhamme ṭhitena vissajjetabbaṃ. Ayaṃ vissajjanasantoso nāma.
乞食食物既享用过后，心念『愿我能契入沙门法』，知此利益，如此心情称为享用满意。布施物品已满，不应接受带来。正念未到，则应守护心念；正念不在，仅取物品。此谓器量满意。又因渴望想欲而放逸，此种享受称为享乐满意。投掷远而不再享用，此谓相近回避满意。内视自身深思，保持正法应当舍弃。此谓舍弃满意。
Piṇḍapātappaṭisaṃyuttāni pana pañca dhutaṅgāni piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacchābhattikaṅganti. Tesaṃ vitthārakathā visuddhimagge (visuddhi. 1.26-30) vuttā. Iti piṇḍapātasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni pañca dhutaṅgāni gopeti, imāni gopento piṇḍapātasantosamahāariyavaṃsena santuṭṭho hoti. Vaṇṇavādītiādīni vuttanayeneva veditabbāni.
与乞食关联的则有五条清净之物，即乞食布施衣（乞食布施之衣）、独步行走衣、单座座床、乞食布施手帕及后食衣。这些详解见《净行品》（净行篇第1章第26至30节）。就这样，修满乞食满足阿拉汉传的比库，守护五条清净之物，守护者由此满足阿拉汉传。色相及言语等就是如是所说应当知晓的。
Senāsanenāti idha senāsanaṃ jānitabbaṃ, senāsanakkhettaṃ jānitabbaṃ, senāsanasantoso jānitabbo, senāsanappaṭisaṃyuttaṃ dhutaṅgaṃ jānitabbaṃ. Tattha senāsananti mañco pīṭhaṃ bhisi bimbohanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhā leṇaṃ aṭṭo māḷo veḷugumbo rukkhamūlaṃ yattha vā pana bhikkhū paṭikkamantīti imāni pannarasa senāsanāni.
所谓营舍，即当知营舍处、营舍界、营舍满意与营舍相关的清净物。营舍即床榻、坐具、屏风、居室、庭院、殿堂、卧室、洞穴、草芦、土堆、树根等，有时比库们停住之所。此类共十五种营舍。
Senāsanakkhettanti saṅghato vā gaṇato vā ñātito vā mittato vā attano vā dhanena paṃsukūlaṃ vāti cha khettāni.
营舍界指僧团、部落、亲戚、朋友或自己所拥有及供养的尘堆土地等六处界域。
Senāsanasantosoti senāsane vitakkasantosādayo pannarasa santosā. Te piṇḍapāte vuttanayeneva veditabbā. Senāsanappaṭisaṃyuttāni pana pañca dhutaṅgāni āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsanthatikaṅganti. Tesaṃ vitthārakathā visuddhimagge (visuddhi. 1.31-35) vuttā. Iti senāsanasantosamahāariyavaṃsaṃ pūrayamāno bhikkhu imāni pañca dhutaṅgāni gopeti. Imāni gopento senāsanasantosamahāariyavaṃsena santuṭṭho hoti.
营舍满足，即对营舍的分别念所生的十五种满足。此应当知晓如乞食时所说。与营舍相关的清净物五条，则为林野处、树根处、露水处、坏活处及固定地点。如《净行品》（净行篇第1章31至35节）有详解。如此守护营舍满意阿拉汉传的比库，守护五条清净物时，由此心生满足。
Gilānapaccayo pana piṇḍapāteyeva paviṭṭho. Tattha yathālābhayathābalayathāsāruppasantoseneva santussitabbaṃ. Nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajati. Vuttampi cetaṃ –
病因指的是乞食之处。于此如所得力、体力、生涩感受般，亦应如乞食般生满足。修习不起寝清净地，心住于修习阿拉汉传。又闻此偈曰——
‘‘Pañca senāsane vuttā, pañca āhāranissitā;
『五种安住处』者，谓五种依止的住处；
Eko vīriyasaṃyutto, dve ca cīvaranissitā’’ti.
『一为具精进者，二依衣服』者，是也。
Iti bhagavā pathaviṃ pattharamāno viya sāgarakucchiṃ pūrayamāno viya ākāsaṃ vitthārayamāno viya ca paṭhamaṃ cīvarasantosaṃ ariyavaṃsaṃ kathetvā candaṃ uṭṭhāpento viya sūriyaṃ ullaṅghento viya ca dutiyaṃ piṇḍapātasantosaṃ kathetvā sineruṃ ukkhipanto viya tatiyaṃ senāsanasantosaṃ ariyavaṃsaṃ kathetvā idāni sahassanayapaṭimaṇḍitaṃ catutthaṃ bhāvanārāmaṃ ariyavaṃsaṃ kathetuṃ puna caparaṃ, bhikkhave, bhikkhu bhāvanārāmo hotīti desanaṃ ārabhi.
如世尊犹如行走于大地之上，犹如海中盛满波涛，犹如天空广大无碍，以此为喻，先宣说第一，即衣服满足的圣贵传承，如月轮上升，越过日轮；继而宣说第二，即托钵满足的圣贵传承，如跳跃之羚羊；第三，即睡卧满足的圣贵传承；现在宣说第四，即庄严之禅修园林的圣贵传承。比库们，如是，比库禅修园林者也，开始说法。
Tattha āramaṇaṃ ārāmo, abhiratīti attho. Bhāvanāya ārāmo assāti bhāvanārāmo. Bhāvanāya ratoti bhāvanārato. Pañcavidhe pahāne ārāmo assāti pahānārāmo. Apica bhāvento ramatīti bhāvanārāmo. Pajahanto ramatīti pahānārāmoti evamettha attho daṭṭhabbo. Ayañhi cattāro satipaṭṭhāne bhāvento ramati, ratiṃ vindatīti attho. Tathā cattāro sammappadhāne. Cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, satta anupassanā, aṭṭhārasa mahāvipassanā, sattatiṃsa bodhipakkhiyadhamme, aṭṭhatiṃsa ārammaṇavibhattiyo bhāvento ramati, ratiṃ vindati. Kāmacchandādayo pana kilese pajahanto ramati, ratiṃ vindati.
其中『园林』谓雅称『安乐所』，『禅修园林』谓以禅修为乐之所。『五种摒弃』谓『摒弃之园林』。虽摒弃，却以禅修为乐，虽舍弃，却以安乐为园。此义当见也。此处，即行于四念处者，以禅修为乐，得喜悦之义。又如行于四正勤、四根、四力、七觉支、七观、十八大观、三十七道品者，以禅修为乐，得喜悦。复次，行者摒弃欲贪等烦恼亦以禅修为乐，得喜。
Imesu pana catūsu ariyavaṃsesu purimehi tīhi terasannaṃ dhutaṅgānaṃ catupaccayasantosassa ca vasena sakalaṃ vinayapiṭakaṃ kathitaṃ hoti, bhāvanārāmena avasesaṃ piṭakadvayaṃ. Imaṃ pana bhāvanārāmaṃ ariyavaṃsaṃ kathentena bhikkhunā paṭisambhidāmagge nekkhammapāḷiyā kathetabbo, dīghanikāye dasuttarasuttantapariyāyena kathetabbo, majjhimanikāye satipaṭṭhānasuttantapariyāyena kathetabbo, abhidhamme niddesapariyāyena kathetabbo.
于此四圣贵传承中，昔时有十三苦行者，因四缘而住足；以此具足之际，整个律藏已被阐述，仅余禅修园林圣贵传承之部分。此禅修园林圣贵传承，当由比库尼，于辨经录中以出家语阐述；当于长部以十善经集略说；当于中部以念处经集略说；当于毗婆沙以说明文献略说。
Tattha paṭisambhidāmagge nekkhammapāḷiyāti –
其中曰：『于辨经录中出家语者，谓──』
‘‘Nekkhammaṃ bhāvento ramati, kāmacchandaṃ pajahanto ramati. Abyāpādaṃ, byāpādaṃ… ālokasaññaṃ… thinamiddhaṃ… avikkhepaṃ, uddhaccaṃ… dhammavavatthānaṃ… vicikicchaṃ… ñāṇaṃ… avijjaṃ… pāmojjaṃ… aratiṃ… paṭhamajjhānaṃ, pañca nīvaraṇe… dutiyajjhānaṃ… vitakkavicāre… tatiyajjhānaṃ… pītiṃ… catutthajjhānaṃ… sukhadukkhe… ākāsānañcāyatanasamāpattiṃ bhāvento ramati, rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ pajahanto ramati. Viññāṇañcāyatanasamāpattiṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ bhāvento ramati, ākiñcaññāyatanasaññaṃ pajahanto ramati.
『修习出离者欢乐，断除欲欲者欢乐。断除嗔恚，嗔恚……断除眼根所现色，断除昏沉睡眠……断除不散乱心，掉举忧愁……诠释法义……断除怀疑……增长智慧……断除无明……生起欢喜……断除不乐……修习初禅，断除五盖不乐……修习第二禅……有分别有念……修习第三禅……生起喜乐……修习第四禅……对苦乐俱非执着……修习空处定者欢乐，断除色根所现色、恶缘相、差别相者欢乐。修习识处定者……断除无分别定色……修习无想无觉定者欢乐，断除无所有谛相者欢乐。』
‘‘Aniccānupassanaṃ bhāvento ramati, niccasaññaṃ pajahanto ramati. Dukkhānupassanaṃ… sukhasaññaṃ… anattānupassanaṃ… attasaññaṃ… nibbidānupassanaṃ… nandiṃ… virāgānupassanaṃ… rāgaṃ… nirodhānupassanaṃ… samudayaṃ… paṭinissaggānupassanaṃ… ādānaṃ… khayānupassanaṃ … ghanasaññaṃ… vayānupassanaṃ… āyūhanaṃ… vipariṇāmānupassanaṃ… dhuvasaññaṃ… animittānupassanaṃ … nimittaṃ… appaṇihitānupassanaṃ… paṇidhiṃ… suññatānupassanaṃ… abhinivesaṃ… adhipaññādhammavipassanaṃ… sārādānābhinivesaṃ… yathābhūtañāṇadassanaṃ… sammohābhinivesaṃ… ādīnavānupassanaṃ… ālayābhinivesaṃ… paṭisaṅkhānupassanaṃ… appaṭisaṅkhaṃ… vivaṭṭānupassanaṃ… saṃyogābhinivesaṃ… sotāpattimaggaṃ… diṭṭhekaṭṭhe kilese… sakadāgāmimaggaṃ… oḷārike kilese… anāgāmimaggaṃ… anusahagate kilese… arahattamaggaṃ bhāvento ramati, sabbakilese pajahanto ramatī’’ti (paṭi. ma. 1.41,95).
『修习无常观者欢乐，断除常见者欢乐。修习苦观……断除乐见……修习无我观……断除有我见……修习厌离观……断除爱染……修习离欲观……断除贪欲……修习断灭观……断除集聚……修习放弃观……断除取着……修习消灭观……断除密度观……修习衰退观……断除寿量……修习变易观……断除永恒见……修习无相观……断除相见……修习非故灭观……断除坚定受持……修习空观……断除执着……依智慧修习内观……断除断我执……依如实智见内观……断除惑我执……修习难胜观……断除生命执著……修习反观……断除非反观……断除落空观……断除缚着执著……修习得圣道者欢乐，断除一切烦恼者欢乐』如是解释（巴提摩卡·赡部经本，1卷，41、95页）。
Evaṃ paṭisambhidāmagge nekkhammapāḷiyā kathetabbo.
如此于『分解智慧之道』中，应以巴利语『出离』述作讲说。
Dīghanikāyedasuttarasuttantapariyāyenāti –
所谓『长部经第三十一众经集诠释』者──
‘‘Ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramati…pe… dasa dhamme bhāvento ramati, dasa dhamme pajahanto ramati. Katamaṃ ekaṃ dhammaṃ bhāvento ramati? Kāyagatāsatiṃ sātasahagataṃ, imaṃ ekaṃ dhammaṃ bhāvento ramati. Katamaṃ ekaṃ dhammaṃ pajahanto ramati? Asmimānaṃ, imaṃ ekaṃ dhammaṃ pajahanto ramati. Katame dve dhamme…pe… katame dasa dhamme bhāvento ramati? Dasa kasiṇāyatanāni, ime dasa dhamme bhāvento ramati. Katame dasa dhamme pajahanto ramati? Dasa micchatte, ime dasa dhamme pajahanto ramati. Evaṃ kho, bhikkhave, bhikkhu bhāvanārāmo hotī’’ti (dī. ni. 3.351-360).
『修习一法者欢喜，离弃一法者欢喜……修习十法者欢喜，离弃十法者欢喜。何为修习一法者欢喜？即以身念专注为一法，修习而欢喜。何为离弃一法者欢喜？即离弃我见为一法，离弃而欢喜。何为二法……何为十法修习欢喜？乃十种遍所行尼摩悉地，诸此十法修习而欢喜。何为十法离弃欢喜？乃十种邪见，诸此离弃而欢喜。是故，比库，修习众法者，方为安住。』（长部注疏，3卷，351-360页）
Evaṃ dīghanikāye dasuttarasuttantapariyāyena kathetabbo.
因此，应以长部经第三十一众经集诠释为注解依据而讲述。
Majjhimanikāye satipaṭṭhānasuttantapariyāyenāti –
《中部·念处经节杂》中说——
‘‘Ekāyano ayaṃ, bhikkhave, maggo…pe… yāvadeva ñāṇamattāya paṭissatimattāya. Anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato. Pahānārāmo hoti pahānarato. Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā gacchāmīti pajānāti…pe… puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ…pe… pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu bhāvanārāmo hotī’’ti (ma. ni. 1.106 ādayo).
“这条途径，是独一无二的，诸比库啊……直至以智慧为量、以念为量，依止于无依止中，不取著于世间。诸比库啊，如是，修习者心中欢喜修习，乐于修习；厌弃者心中欢喜厌弃。并且，诸比库啊，行者了知‘我已行进’。又如，诸比库啊，如同看到尸体抛弃于荒草丛中……又如，看到烧焦的骨灰。彼即了知自身‘此身也如是，法亦如是，现存如是，曾经过如是’。于是内观身身，即身了观……诸比库啊，如是，修习者心中欢喜修习。”（中部1.106节开端）
Evaṃ majjhimanikāye satipaṭṭhānasuttantapariyāyena kathetabbo.
当依此《中部》念处经节杂所说如是加以阐释。
Abhidhamme niddesapariyāyenāti sabbepi saṅkhate ‘‘aniccato dukkhato rogato gaṇḍato …pe… saṃkilesikadhammato passanto ramati, evaṃ kho bhikkhu bhāvanārāmo hotī’’ti (mahāni. 13; cūḷani. upasīvamāṇavapucchāniddeso 39, nandamāṇavapucchāniddeso 51). Evaṃ niddesapariyāyena kathetabbo.
《阿毗达摩》中关于束摄阐明说，凡事都观察无常、苦、病患、肿块……俱足染污法，观其如是即生欢喜，诸比库啊，如是即是修习者心中欢喜修习。（《大念处论》第13章；《小念处论・上师问答》第39节，南达师问答第51节）也应如是依此束摄阐明加以解说。
Nevattānukkaṃsetīti ‘‘ajja me saṭṭhi vā sattati vā vassāni aniccaṃ dukkhaṃ anattāti vipassanāya kammaṃ karontassa ko mayā sadiso atthī’’ti evaṃ attukkaṃsanaṃ na karoti. No paraṃ vambhetīti ‘‘aniccaṃ dukkhanti vipassanāmattakampi natthi, kiṃ ime vissaṭṭhakammaṭṭhānā carantī’’ti evaṃ paravambhanaṃ na karoti. Sesaṃ vuttanayameva.
所谓‘不今时之净照’，意谓‘今日我虽六七十年间修无常、苦、无我之观，谁与我相似有此功德’，此类自讽自赞之语不应作为正理。所谓‘虽无常苦，然修于观相者亦无’、‘这些断灭境界行者如何存在’等反诘之语，亦不得当。这乃断言之余末说法。
Ime kho, bhikkhave, cattāro ariyavaṃsāti, bhikkhave, ime cattāro ariyavaṃsā ariyatantiyo ariyapaveṇiyo ariyañjasā ariyavaṭumānīti suttantaṃ vinivaṭṭetvā idāni mahāariyavaṃsaparipūrakassa bhikkhuno vasanadisā dassento imehi ca pana, bhikkhavetiādimāha. Tattha sveva aratiṃ sahatīti soyeva aratiṃ anabhiratiṃ ukkaṇṭhitaṃ sahati abhibhavati. Na taṃ arati sahatīti taṃ pana bhikkhuṃ yā esā pantesu senāsanesu adhikusalānaṃ dhammānaṃ bhāvanāya arati nāma hoti, sā sahituṃ adhibhavituṃ na sakkoti. Aratiratisahoti aratiñca pañcakāmaguṇaratiñca sahati, adhibhavituṃ sakkoti.
诸比库啊，此处说四圣谱，即此四类圣谱，亦称为圣宗、圣籽、圣种、圣苗。摒弃经文废略咀嚼后，现显大圣谱成就比库薰修之境界，并以此向诸比库而说。此中“自行忍受贪欲”，意谓虽然忍受贪欲，但内心不乐不悅，怀怒恼不忍；此非乐忍态，真正的修习者，此所谓的贪欲，不得亲近、控制也不能称为忍受。但真正忍受者，是忍受乐欲及五欲之相续欲念，能控制之。”
Idāni gāthāhi kūṭaṃ gaṇhanto nāratītiādimāha. Tattha dhīranti vīriyavantaṃ. Nārati dhīraṃ sahatīti idaṃ purimasseva kāraṇavacanaṃ. Yasmā sā dhīraṃ na sahati nappahoti dhīraṃ sahituṃ adhibhavituṃ na sakkoti, tasmā nārati sahati dhīraṃ. Dhīro hi aratissahoti aratisahattā hi so dhīro nāma, tasmā aratiṃ sahatīti attho. Sabbakammavihāyīnanti sabbaṃ tebhūmakakammaṃ cajitvā paricchinnaṃ parivaṭumaṃ katvā ṭhitaṃ. Panuṇṇaṃ ko nivārayeti kilese panuditvā ṭhitaṃ ko nāma rāgo vā doso vā nivāreyya. Nekkhaṃjambonadasseva, ko taṃ ninditumarahatīti jambonadasaṅkhātassa jātirattasuvaṇṇassa nikkhasadisaṃ garahitabbadosavimuttaṃ ko taṃ puggalaṃ nindituṃ arahati. Brahmunāpi pasaṃsitoti mahābrahmunāpi esa puggalo pasaṃsitoyevāti. Desanāpariyosāne cattālīsa bhikkhusahassāni arahatte patiṭṭhahiṃsu.
现在以偈颂说起，谓说建立佛刹者。此中所称『智者』者，谓具足精进者。『不共忍智者』者，谓与智者相共忍受。此为先时因缘之语。因为此智者不能忍受故，不得能忍智者共处相安。故称为不共忍智者。智者果实之忍，亦名忍受；于是智者得忍，故谓忍受。所有行为皆已放弃，舍弃凡夫之所为，舍断除灭，已安住不退转。凡夫被障之烦恼已断而立。驱除烦恼者，谓为爱恨等障。譬若黄檗树云，谁能毁谤坚固如黄檗树之金身？此身坚固无恙，离烦恼障，谁能毁谤？梵天亦赞此人，称此人为大梵天所赞。讲法结束时，有四万余比库证入阿拉汉果位。
9. Dhammapadasuttavaṇṇanā9. 《法句经》注释
§29
29. Navame dhammapadānīti dhammakoṭṭhāsā. Anabhijjhātiādīsu abhijjhāpaṭikkhepena anabhijjhā, byāpādapaṭikkhepena abyāpādo, micchāsatipaṭikkhepena sammāsati, micchāsamādhipaṭikkhepena sammāsamādhi veditabbo.
第二十九品名为《法集》。于无贪瞋等中，需断除贪欲之见（无贪）、断除嗔恨（无嗔）、正念（正念）、正定（正定）等法，是当体认之。
Anabhijjhālūti nittaṇho hutvā. Abyāpannena cetasāti sabbakālaṃ pakatibhāvaṃ avijahantena cittena. Sato ekaggacittassāti satiyā samannāgato ārammaṇe ekaggacitto assa. Ajjhattaṃ susamāhitoti niyakajjhatte suṭṭhu ṭhapitacitto imasmiṃ suttepi gāthāyapi vaṭṭavivaṭṭaṃ kathitaṃ.
所谓无贪，意谓断绝贪著。所谓无嗔者，心恒常安宁，没有憎恨。所谓正念者，具足念住，心专注于一境界。所谓内心安稳者，则是不动念，心执正确，已于此经及偈颂中详说演绎。
10. Paribbājakasuttavaṇṇanā10. 《游方者经》注释
§30
30. Dasame abhiññātāti ñātā pākaṭā. Annabhārotiādīni tesaṃ nāmāni. Paṭisallānā vuṭṭhitoti phalasamāpattito vuṭṭhito. Sā hi idha paṭisallānanti adhippetā. Paccakkhāyāti paṭikkhipitvā. Abhijjhālunti sataṇhaṃ. Kāmesutibbasārāganti vatthukāmesu bahalarāgaṃ. Tamahaṃ tattha evaṃ vadeyyanti taṃ ahaṃ tasmiṃ kāraṇe evaṃ vadeyyaṃ. Paṭikkositabbaṃ maññeyyāti paṭikkositabbāni paṭibāhitabbani vā maññeyya. Sahadhammikāti sakāraṇā. Vādānupātāti dhammikavāde ghaṭṭayamānā adhammikavādānupātā, vādappavattiyoti attho. Gārayhā ṭhānāti garahitabbayuttakā paccayā. Āgacchantīti upagacchanti.
第三十品名为《神通》。谓称明了清晰。谓其名曰觉知。谓已达成成果后显现。此处所说成果，即指定之。谓放逐，谓排除。谓贪欲之见甚深。谓在情欲之中激烈爱著。若彼众说如此，此我亦应如是说。谓应当反驳或反对，或应负担。谓同行者。谓异端言辩为取相反者，亦谓议论作业。谓发起辩论之义。谓加以限制，应加束缚。谓到来，谓接近。
Ukkalāti ukkalajanapadavāsino. Vassabhaññāti vasso ca bhañño cāti dve janā. Ahetukavādāti ‘‘natthi hetu natthi paccayo sattānaṃ visuddhiyā’’tievamādivādino. Akiriyavādāti ‘‘karoto na karīyati pāpa’’nti evaṃ kiriyapaṭikkhepavādino. Natthikavādāti ‘‘natthi dinna’’ntiādivādino. Te imesu tīsupi dassanesu okkantaniyāmā ahesuṃ. Kathaṃ pana tesu niyāmo hotīti? Yo hi evarūpaṃ laddhiṃ gahetvā rattiṭṭhānadivāṭṭhānesu nisinno sajjhāyati vīmaṃsati, tassa ‘‘natthi hetu natthi paccayo karoto na karīyati pāpaṃ…pe… natthi dinnaṃ…pe… kāyassa bhedā ucchijjatī’’ti tasmiṃ ārammaṇe micchāsati santiṭṭhati, cittaṃ ekaggaṃ hoti, javanāni javanti. Paṭhamajavane satekiccho hoti, tathā dutiyādīsu, sattame buddhānampi atekiccho anivatti ariṭṭhakaṇṭakasadiso hoti . Tattha koci ekaṃ dassanaṃ okkamati, koci dve, koci tīṇipi. Niyatamicchādiṭṭhikova hoti, patto saggamaggāvaraṇañceva mokkhamaggāvaraṇañca, abhabbo tassa attabhāvassa anantaraṃ saggampi gantuṃ, pageva mokkhaṃ. Vaṭṭakhāṇuko nāmesa satto pathavigopako, yebhuyyena evarūpassa bhavato vuṭṭhānaṃ natthi. Vassabhaññāpi edisā ahesuṃ. Nindābyārosanaupārambhabhayāti attano nindabhayena ghaṭṭanabhayena upavādabhayena cāti attho. Abhijjhāvinaye sikkhanti abhijjhāvinayo vuccati arahattaṃ, arahatte sikkhamāno appamatto nāma vuccatīti suttante vaṭṭaviṭṭaṃ kathetvā gāthāya phalasamāpatti kathitāti.
所谓山人者，山中居民。所谓巴萨巴尼者，意谓雨和断雨两者。所谓无因论者，谓『无因无果众生清净』之见者。所谓非业论者，谓『作不作不为恶』之反论者。所谓无有论者，谓『无所得』等论者。诸此三种见，于此三种见解中形成约束。何以约束？凡获此见，昼夜守护、坐卧行走，思虑评察，此人心中便生邪见起，相违正见，心专注，心念连继不断。起初生动有百般疑难，如是续至第二次、第三次……第七次时，连佛陀亦无力返回，犹如毒蛇俱足烦恼。于是有人持一见，有人二见，亦有人三见。此心如有定业邪见，已得天堂、解脱天之缘障，而不能于当下得自在身，亦不能立即入涅槃。名为烦恼之蛇，犹如守护地狱之鬼。雨和断雨亦各有此类。所谓责难、恶语、恐怖者，谓因自己被责难所生恐怖，或被谤骂、诽谤所恐怖之义。称修习去贪者，名为修习去贪。谓于阿拉汉果位中修习者，不分明者名之。从经典中对此皆有详细论述，并在偈颂中说明其果实现证。
Uruvelavaggo tatiyo. · 伍儒韦喇品第三