3. Uruvelavaggo · 3. 伍卢韦喇品复注
3. Uruvelavaggo第三 优楼频螺品
1. Paṭhamauruvelasuttavaṇṇanā第一《优楼频螺经》注释
§21
21. Tatiyassa paṭhame mahāvelā viya mahāvelā, vipulavālikapuñjatāya mahanto velātaṭo viyāti attho. Tenāha ‘‘mahāvālikarāsīti attho’’ti. Uru, maru, sikatā, vālukā, vaṇṇu, vālikāti ime saddā samānatthā, byañjanameva nānaṃ. Tenāha ‘‘urūti vālikā vuccatī’’ti.
第三，第一句“大时”如“大时”，以繁茂环蔓的枝叶汇聚于广大树冠之下，故谓“大时”。因此称之为“大蔓树”。乌如、马如、锡迦多、伐鹿迦、伐那、蔓伐梨，这些声名意义相同，皆为辅音相异的不同称呼。故谓“乌卢即树蔓之意”。
Najjāti nadati saddāyatīti nadī, tassā najjā, nadiyā ninnagāyāti attho. Nerañjarāyāti ‘‘nelañjalāyā’’ti vattabbe la-kārassa ra-kāraṃ katvā ‘‘nerañjarāyā’’ti vuttaṃ, kaddamasevālapaṇakādidosarahitasalilāyāti attho. Keci ‘‘nīlaṃ-jalāyāti vattabbe nerañjarāyā’’ti vadanti. Nāmameva vā etaṃ tassā nadiyāti veditabbaṃ. Tassā nadiyā tīre yattha bhagavā vihāsi, taṃ dassetuṃ ‘‘ajapālanigrodhe’’ti vuttaṃ. Kasmā panāyaṃ ajapālanigrodho nāma jātoti āha ‘‘tassā’’tiādi. Keci pana ‘‘yasmā tattha vede sajjhāyituṃ asamatthā mahallakabrāhmaṇā pākāraparikkhepayuttāni nivesanāni katvā sabbe vasiṃsu, tasmāssa ajapālanigrodhoti nāmaṃ jāta’’nti vadanti . Tatrāyaṃ vacanattho – na japantīti ajapā, mantānaṃ anajjhāyakāti attho. Ajapālanti ādiyanti nivāsaṃ etthāti ajapāloti. Apare pana vadanti ‘‘yasmā majjhanhikasamaye antopaviṭṭhe aje attano chāyāya pāleti rakkhati, tasmā ‘ajapālo’tissa nāmaṃ ruḷha’’nti. Sabbatthāpi nāmametaṃ tassa rukkhassa.
纳者意指流动的水声，是河流。其“纳者”“纳迦”之意即河，其谓语“尼纳迦”意为河流。‘涅兰加拉’意为‘有蓝色水的地方’，因『拉』为小音节接在『卡』后成词。‘涅兰加拉’指流域水清澈，且无脏物之意。有人说“尼兰加拉”是因为水呈蓝色。仅此名称即表明此河之名。在此河岸，世尊住处称为“无遮荫榕树”。问何以名此树为“无遮荫”？答曰：有人说，因为此处居士及大婆罗门等不可忍受炎热，故筑起围屋住下，故名“无遮荫”。此说指出“无遮荫”意为不遮挡诵经，意为诵经之处。又有人说因夏至时烈阳照射树荫无凉，故名“无遮荫”。此名常为该树所称。
Paṭhamābhisambuddhoti paṭhamaṃ abhisambuddho, anunāsikalopenāyaṃ niddeso. Tenevāha ‘‘sambuddho hutvā paṭhamamevā’’ti. Paṭhamanti ca bhāvanapuṃsakaniddeso, tasmā abhisambuddho hutvā paṭhamaṃ ajapālanigrodhe viharāmīti evamettha sambandho veditabbo. Ayaṃ vitakkoti ayaṃ ‘‘kinnu khvāhaṃ…pe… vihareyya’’nti evaṃ pavattavitakko. Hatthī ca vānaro ca tittiro ca hatthivānaratittirā.
“初次正觉”意指第一次成就正觉者，另外以否定语表达此义。言“成正觉者当为第一次”。“第一次”又是修行者之意，故知是成正觉后首次于无遮荫榕树停留。由此可知，此意为思惟句之谓，即“我今当何处而住？”如是反复思惟。象、大猿和百灵鸟等即象征大象、大猿及鹤鸟。
Ye vuddhamapacāyantīti jātivuddho, vayovuddho, guṇavuddhoti tayo vuddhā. Tesu jātisampanno jātivuddho nāma, vaye ṭhito vayovuddho nāma, guṇasampanno guṇavuddho nāma. Tesu guṇasampanno vayovuddho imasmiṃ ṭhāne vuddhoti adhippeto. Apacāyantīti jeṭṭhāpacāyikākammena pūjenti. Dhammassa kovidāti jeṭṭhāpacāyanadhammassa kovidā kusalā. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Pāsaṃsāti pasaṃsārahā. Samparāye ca suggatīti samparetabbe imaṃ lokaṃ hitvā gantabbe paralokepi tesaṃ sugatiyeva. Ayaṃ panettha piṇḍattho – khattiyā vā hontu brāhmaṇā vā vessā vā suddā vā gahaṭṭhā vā pabbajitā vā tiracchānagatā vā, ye keci sattā jeṭṭhāpacitikammena sīlādiguṇasampannānaṃ vayovuddhānaṃ apacitiṃ karonti, te imasmiñca attabhāve jeṭṭhāpacitikārakāti pasaṃsaṃ vaṇṇanaṃ thomanaṃ labhanti, kāyassa ca bhedā sagge nibbattantīti.
“年长者倍加尊敬”意指生起于出身、年龄、品德等三方面的成长称谓。有三种长：出身上的年长、年岁上的年长、品德上的年长。其充满出身者名为出身年长，岁数增长者名年龄年长，品德丰足者名品德年长。其中品德丰足且年龄增长者，俗称为年长者。所谓尊敬，乃以年长或资深者之行为作供养礼敬。熟知佛法者，则称为尊敬佛法者，懂得善法者即称善人。实相是现前之法。赞扬指称赞善之行为。往生极乐之地，俗称善趣，即往生彼处。这里如是比喻——无论是贵族、婆罗门、首陀罗、居士、出家人，或畜生等，只要对遵守戒律且品德端正、年长者以尊敬礼敬行为者，皆得善名美评，今世身体无灾而来世得天上之乐。
Aññasminti parasmiṃ. Attā na hotīti añño, paro. So panettha na yo koci adhippeto, atha kho garuṭṭhāniyo. Tenāha ‘‘kañci garuṭṭhāne aṭṭhapetvā’’ti. Patissati garuno āṇaṃ sampaṭicchatīti patisso, na patisso appatisso, patissayarahito, garupassayarahitoti attho.
“别人”意为他者、他人。此处无特别指谁，然而有提示即“大鹰”。言“某人于鹰巢筑巢八处”。此处“筑巢”意为对鹰所居巢穴定保护、维护。并无不妥，亦非无人看顾、没人保护之意。
Sadevaketi avayavena viggaho samudāyo samāsattho. Sadevakaggahaṇena pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi saṅgahitattā. Samārakaggahaṇena chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi māro jāto tannivāsī ca hoti. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ paccāsattiñāyeneva. Sassamaṇabrāhmaṇiyā pajāyāti sāsanassa paccatthikasamaṇabrāhmaṇaggahaṇaṃ. Nidassanamattañcetaṃ apaccatthikānaṃ asamitābāhitapāpānañca samaṇabrāhmaṇānaṃ teneva vacanena gahitattā. Kāmaṃ ‘‘sadevake’’tiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana atulyayoge ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti pajāvacanena sattalokaggahaṇaṃ.
“诸天聚集”指由诸组成部分合成的集体、总体。诸天聚集包含五欲天、色界天之聚合，以包括他诸天的依存及彼此相互结合。诸魔聚集包括六欲天、色界天之依止。此中魔王即诞生且居住在其中。由婆罗门言语包括梵天身体、其群居等而成。他们养育着正法，表示有外道婆罗门、沙门之群聚与正法相对立。此表达不仅有示范作用，而是谴责外道婆罗门以其言辞抢夺聚众。诸天字面上指因“诸天”等特别名义所形成之领域界域。因其与“谄媚”、“假共”等无正当联合不同，“诸天”以真实合法连结而得名，故此词由“谄讹”之用而伪造者必为发现、谴责之对象。
Devabhāvasāmaññena mārabrahmesu gahitesupi itarehi tesaṃ labbhamānavisesadassanatthaṃ visuṃ gahaṇanti dassento ‘‘māro nāmā’’tiādimāha. Māro brahmānampi vicakkhukammāya pahotīti āha ‘‘sabbesa’’nti. Uparīti uparibhāge. Brahmāti dasasahassibrahmānaṃ sandhāyāha. Tathā cāha ‘‘dasahi aṅgulīhī’’tiādi. Idha dīghanikāyādayo viya bāhirakānampi ganthanikāyo labbhatīti āha ‘‘ekanikāyādivasenā’’ti. Vatthuvijjādīti ādi-saddena vijjāṭṭhānāni saṅgayhanti. Yathāsakaṃ kammakilesehi pajātattā nibbattattā pajā, sattanikāyo, tassā pajāya. Sadevamanussāyāti vā iminā sammutidevaggahaṇaṃ tadavasiṭṭhamanussalokaggahaṇañca daṭṭhabbaṃ.
依照诸天的存在之普遍性，即使是被魔天（魔与梵天）所缠绕的其他众生，为了使他们获得殊胜的见解，皆普遍地围绕着他们，并指示说：“所谓‘魔’便是此名。”魔与诸梵天亦为有慧眼之者，故称为“一切之者”。“上部”与“上部分”之说，谓十万梵天之总称。又云“十指并起”等语。此处顺长部经及其他经说，谓即使外道等亦有结集之文典，于是说“以一部等根本者”。称“经义之学问”者，即以此诸等语为学问之所依，如因缘所成之法门。犹如诸众生以业之烦恼而生生灭灭，其种类即为众生之类；众生种类亦随其业感而生。谓此皆为与世间人合意之魔之聚集，然则以此可见魔乃处于人间界中之最下层聚合体。
Evaṃ bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Lokavasena vuttāni ‘‘lokīyanti ettha kammaṃ kammaphalānī’’ti katvā. Pajāvasena ‘‘hetupaccayehi pajātā’’ti katvā. Sīlasampannataranti ettha paripuṇṇasampannatā adhippetā ‘‘sampannaṃ sālikedāra’’ntiādīsu (jā. 1.14.1) viya. Tenāha ‘‘adhikataranti attho’’ti. Paripuṇṇañhi adhikataranti vattuṃ arahati. Kāraṇanti yuttiṃ. Atthanti aviparītatthaṃ. Vaḍḍhinti ativaḍḍhinimittaṃ.
如是，尊者举例示现世界跨度，明示如今更当现今以广阔示现。而于‘不应此地’等语中，示说明者以意愿表达之意。关于世间，谓诸业及其果报皆属世俗层面。关于众生之类，谓依因缘而生。谓具足善行者，于此处授以更圆满之具足名词，谓“具足同伴”等词，如《经集论》所云。由此故云“更加众义”即是说此处之义较其他处更为深切。所谓“圆满者”，理据所在。所谓“义者”，为不反理之义；所谓“增长者”，谓增长之缘故。
Imināvacanenāti imasmiṃ sutte anantaraṃ vuttavacanena. Na kevalaṃ imināva, suttantarampi ānetvā paṭibāhitabboti dassento ‘‘na me ācariyo atthī’’tiādimāha. Tattha na me ācariyo atthīti lokuttaradhamme mayhaṃ ācariyo nāma natthi. Kiñcāpi lokiyadhammānampi yādiso lokanāthassa adhigamo, na tādiso adhigamo parūpadeso atthi. Lokuttaradhamme panassa lesopi natthi. Natthi me paṭipuggaloti mayhaṃ sīlādīhi guṇehi paṭinidhibhūto puggalo nāma natthi. Saranti karaṇe etaṃ paccattavacananti āha ‘‘sarantenā’’ti, saranti vā saraṇahetu cāti attho.
“以此言说”（imināvacanena）意指此经文中继前一段而设之辞句。非仅以此词而亦须涵盖后续文句，若因见师告“不足采纳”如是，即谓“我无师道”之意。此处“我无师道”意指世间往上之教法（lokuttaradhamme）我无以师名号，亦谓世间之教法中，虽有某类世间法之众生修习，然无诸正法之师为我之师。甚至于世间法中，能得闻法入解者虽有，却无此等善法之师资。谓于出世法中，则我无根据、无能者，即无为对治净行具足者之名号。用“saranti karaṇe”等词，意在表明“随行者”等意，即喻示依止所依义也。
Yatoti bhummatthe tosaddoti āha ‘‘yasmiṃ kāle’’ti. Rattiyo jānantīti rattaññū, attano pabbajitadivasato paṭṭhāya bahū rattiyo jānanti, cirapabbajitāti vuttaṃ hoti. Rattaññūnaṃ mahantabhāvo rattaññumahantaṃ. Bhāvappadhāno esa niddeso. ‘‘Rattaññumahatta’’nti vā pāṭho. Esa nayo sesesupi. Theranavamajjhimānaṃ vasena vipulabhāvo vepullamahantaṃ. Sikkhattayasaṅgahitassa sāsanabrahmacariyassa jhānābhiññādivasena vipulabhāvo brahmacariyamahantaṃ. Visiṭṭhassa paccayalābhassa vipulabhāvo lābhaggamahantaṃ. Catubbidhena mahantenāti catubbidhena mahantabhāvena. Mahāpajāpatiyā dussayugadānakāleti bhagavato saṅghe gāravassa pākaṭakāladassanamattaṃ. Na hi bhagavā tato pubbe saṅghe gāravarahito vihāsi.
“乃至……”一词用于主旨语境时附加之意谓“在彼时刻”。“知道夜”的人，自其出家日算起，知晓多时夜晚，长久出家者据此被称。所谓“知道夜之广大”，即指其广博深厚。此表达以此为能表征所在。文中或作“知道夜广大”等。此乃法语风格之结尾方式。尊者中间辈者因其广泛出家修习，借由禅定及禅那通达，故广博其出家生活。及由得至殊胜条件，故实广大获益。于四种广大广博之说，乃以此方式阐释。又以摩诃巴嘉巴娣尊者当年临终示现，此乃尊敬之明证，自世尊出家以来，未曾无尊敬于僧团者也。
Paṭhamauruvelasuttavaṇṇanā niṭṭhitā. · 第一《优楼频螺经》注释结束。
2.Dutiyauruvelasuttavaṇṇanā第二《优楼频螺经》注释
§22
22. Dutiye huhuṅkajātikenāti so kira diṭṭhamaṅgaliko mānavasena kodhavasena ca ‘‘huhu’’nti karonto vicarati, tasmā huhuṅkajātikoti vuccati. ‘‘Huhukkajātiko’’tipi paṭhanti, tena saddhiṃ āgatāti attho. Jarājiṇṇāti jarāya khaṇḍadantapalitakesādibhāvaṃ āpāditā. Vayovuddhāti aṅgapaccaṅgānaṃ vuddhimariyādappattā. Jātimahallakāti upapattiyā mahallakabhāvena samannāgatā. Mahattaṃ lanti gaṇhantīti mahallakā, jātiyā mahallakā, na vibhavādināti jātimahallakā. Vayoanuppattāti pacchimavayaṃ sampattā, pacchimavayo nāma vassasatassa pacchimo tatiyo bhāgo. Jiṇṇāti vā porāṇā, cirakālappavattakulanvayāti vuttaṃ hoti. Vuddhāti sīlācārādiguṇavuddhiyuttā. Mahallakāti vibhavamahantatāya samannāgatā. Mahaddhanāti mahābhogā. Addhagatāti maggappaṭipannā brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caramānā. Vayoanuppattāti jātivuddhabhāvaṃ antimavayaṃ anuppattā. Sutaṃ netanti ettha sutaṃ no etanti padacchedo. Noti ca karaṇatthe sāmivacanaṃ. Tenāha ‘‘amhehi suta’’nti.
第二章“呼呼鸟生”云：彼者以貌相喜乐，心中有愤怒，发出“呼呼”声而行走，故称呼呼鸟生。又有称为“呼呼鸟生”者，谓此义由相应出生。所谓老人，指因老年牙齿断裂松动之状。谓年增长，身体上下肢之成长与珍视。所谓小成鸟生，是以出生而成老成模样者。所谓大鸟，指即大者，依出生大小名之，非按财富称契。年增长指熟达西方年龄部分之法，谓第三岁末，乃称年晚。谓老，指年长、历经久远家族之法。谓增长，谓品行道德等增益。所谓大成者，则谓具丰盛财富。所谓富裕者，即指丰裕之财产。所谓达道者，谓已实修戒行等圣贤婆罗门之威仪，不偏废其道。谓年增长者，指出生后达成增长者，为最终成长。此处“闻知”非断或非离断之意。“非”亦为表语音语法之否定词。故以“吾等闻得”等言现。
Akāleti ayuttakāle. Asabhāvaṃ vadatīti yaṃ natthi, taṃ vadati. Anatthaṃ vadatīti akāraṇanissitaṃ vadati. Akāraṇanissitanti ca nipphalanti attho. Phalañhi kāraṇanissitaṃ. Akāraṇanissitatā ca tadavinābhāvato akāraṇe nissitaṃ, nipphalaṃ samphanti vuttaṃ hoti. Avinayaṃ vadatīti na saṃvaravinayappaṭisaṃyuttaṃ vadati, attano suṇantassa ca na saṃvaravinayāvahaṃ vadatīti vuttaṃ hoti. Na hadaye nidhetabbayuttakanti ahitasaṃhitattā cittaṃ anuppavesetvā nidhetuṃ ayuttaṃ. Kathetuṃ ayuttakālenāti dhammaṃ kathentena yo attho yasmiṃ kāle vattabbo, tato pubbe pacchā ca tassa akālo, tasmiṃ ayuttakāle vattā. Apadesarahitanti suttāpadesarahitaṃ. Sāpadesaṃ sakāraṇaṃ katvā na kathetīti ‘‘bhagavatā asuke sutte evaṃ vutta’’nti evaṃ sāpadesaṃ kāraṇasahitaṃ katvā na katheti.
“无所说”意谓不实存在之时论，谓论非实有法。谓论无益谤毁，谓无缘故而说。无缘故者，谓无果而论。果实者，为有因而起因说。无缘故者无果，故谓无效。如说非律仪者，即谓不连带溯修律制言论者，或自身苦闻闻法亦无法约束律仪之意。谓心不向善不进入藏戒，即谓不得调伏心意，不能于善法入定则谓无时机。谓于无时机时讲述法义者，谓时机未至，然而过去已经得时机。谓不应患无时机讲法。谓无定处之说，谓不依因缘之说。谓以无定故，不讲论等。谓众多时具缘故，而非无缘时也，故曰无定时讲法。谓于结论失因缘而言，谓非正时讲，譬如世尊未病时，尚未有此说。
Pariyantarahitanti paricchedarahitaṃ, suttaṃ vā jātakaṃ vā nikkhipitvā tassa anuyogaṃ upamaṃ vā vatthuṃ vā āharitvā yaṃ suttaṃ jātakaṃ vā nikkhipitaṃ, tassa sarīrabhūtaṃ kathaṃ anāmasitvā bāhirakathaṃyeva katheti, nikkhittaṃ nikkhittamattameva hoti, ‘‘suttaṃ nu kho katheti jātakaṃ nu kho, nāssa antaṃ vā koṭiṃ vā passāmā’’ti vattabbataṃ āpajjati. Yathā vaṭarukkhasākhānaṃ gatagataṭṭhāne pārohā otaranti, otiṇṇo-tiṇṇaṭṭhāne viruḷhiṃ āpajjitvā puna vaḍḍhantiyeva, evaṃ aḍḍhayojanampi yojanampi gacchatiyeva. Gacchante gacchante pana mūlarukkho vinassati, anujātapārohamūlāniyeva tiṭṭhanti, evaṃ ayampi nigrodhadhammakathiko nāma hoti. Nikkhittaṃ nikkhittameva katvā passeneva pariharanto gacchati. Yo pana bahumpi bhaṇanto ‘‘etadatthamidaṃ vutta’’nti nikkhittasuttato aññampi anuyogūpamāvatthuvasena tadupayogīnaṃ āharitvā āharitvā jānāpetuṃ sakkoti, tathārūpassa dhammakathikassa bahumpi kathetuṃ vaṭṭati. Na lokiyalokuttaraatthanissitanti attano paresañca na lokiyalokuttarahitāvahaṃ.
所谓无分段者，即没有分节的，经文或本生故事被释出后，其应用譬喻或事例亦从所投之经文或故事引出。既已释出的经文或本生故事，其本体怎样不更名，外相却专讲述，称为“已释出之释出”，即释出的真正含义为仅被释出而已，称此状况为“经文或本生故事虽释出，却无终结或边际可见”。譬如榕树枝干于各处根基，攀援根茎穿越而下，虽践踏已然逝去，但新的枝条因根基生长延续，如是枝叶纷繁牵连，一段接一段绵延不已。旨在说明此即为释出的经文教义的基本性质，人虽释出经文，但于视听之间持续回转流通。若有人反复述说“如此所说如是”，能因引申有关释出经文之他文及其运用而善巧示现，正如同一法师须反复多言以广传教义。此非单因世俗或出世间宗旨而分别生起，亦非专属于自己或他人的出世解脱启示。
Pakaṭṭhānaṃ ukkaṭṭhānaṃ sīlādiatthānaṃ bodhanato sabhāvaniruttivasena ca buddhādīhi bhāsitattā pakaṭṭhānaṃ vacanappabandhānaṃ āḷīti pāḷi, pariyattidhammo. Purimassa atthassa pacchimena atthena anusandhānaṃ anusandhi, atthamukhena pana pāḷippadesānampi anusandhi hotiyeva. Svāyaṃ anusandhi pucchānusandhiajjhāsayānusandhiyathānusandhiādivasena catubbidho, taṃtaṃdesanānaṃ pana pubbāparapāḷivasena anusandhivasena pubbāparavasenāti paccekaṃ yojetabbaṃ. Uggahitanti byañjanaso atthaso ca uddhaṃ uddhaṃ gahitaṃ, pariyāpuṇanavasena ceva paripucchāvasena ca hadayena gahitanti attho. Vaṭṭadukkhanissaraṇatthikehi sotabbato sutaṃ, pariyattidhammo. Taṃ dhāretīti sutadharo. Yo hi sutadharo, sutaṃ tasmiṃ patiṭṭhitaṃ hoti suppatiṭṭhitaṃ arogikaṃ, tasmā vuttaṃ ‘‘sutassa ādhārabhūto’’ti. Tenāha ‘‘yassa hī’’tiādi. Ekaṃ padaṃ ekakkharampi avinaṭṭhaṃ hutvā sannicīyatīti sannicayo, sutaṃ sannicayo etasminti sutasannicayo. Ajjhosāyāti anuppavisitvā. Tiṭṭhatīti na sammussati.
所谓显明、通彻戒律等教法之理解与说解，藉由佛陀等圣者的宣说为令众生具足习闻之法文连结，巴利语称之为“解释法”，即通达详明之教义。一种释义是从初先之义及后续之义相续推究，亦即详究文句出处与意义，对巴利语词句进行会通检视。又有自他问答、所思考及所在地考察等四重推究方法。各类开示与讲论依循辈次次第，依先后顺序互为印证而加以衔接。释义之意旨即由此理实现。从根本与先验的知识积累而成为通晓教义之听持者，称为“持闻者”，此乃教义之基础与支撑。由此基础得成坚定、健全而利于修习解脱的理智，故称“闻者为其立足”。佛经中有言“基立于闻”，此即是此义。所谓叙述连词，言语完整无缺，称此为“结集”，闻者即谓此结集之所在。入寂坐禅是安静不动之义。
Paguṇāti vācuggatā. Niccalikanti aviparivattaṃ. Saṃsanditvāti aññehi saṃsanditvā. Samanuggāhitvāti paripucchāvasena atthaṃ ogāhitvā. Pabandhassa vicchedābhāvato gaṅgāsotasadisaṃ. ‘‘Bhavaṅgasotasadisa’’nti vā pāṭho, akittimaṃ sukhappavattīti attho. Suttekadesassa suttamattassa ca vacasā paricayo idha nādhippeto, vaggādivasena pana adhippetoti āha ‘‘suttadasaka…pe… sajjhāyitā’’ti, ‘‘dasasuttāni gatāni, dasavaggāni gatānī’’tiādinā sallakkhetvā vācāya sajjhāyitāti attho. Manasā anu anu pekkhitā bhāgaso nijjhāyitā cintitā manasānupekkhitā. Rūpagataṃ viya paññāyatīti rūpagataṃ viya cakkhussa vibhūtaṃ hutvā paññāyati. Suppaṭividdhāti nijjaṭaṃ niggumbaṃ katvā suṭṭhu yāthāvato paṭividdhā.
特质指语言表现出的一致性。固定者指不可更改、不变之义。相合意指与其他语言行为结合、搭配。援引示范下文，以河水流动为喻，类似“类似于河流之波动状态”，是熟知教法语言结构的标志。教文彼此承接循序渐进，凡语辞撰集时，有叙章次序依示范排列，谓之启示文序。此强调思想活动的连贯性与深入观察，心灵游移后能悟解诸法如眼中所见之光明。亲切入微地阐释，意义通达彻底。正确表述即完整、真实且条理分明，凡言之条分缕析，内容通顺合宜。
Adhikaṃ cetoti abhiceto, upacārajjhānacittaṃ. Tassa pana adhikatā pākatikakāmāvacaracittehi sundaratāya, sā paṭipakkhato suddhiyāti āha ‘‘abhikkantaṃ visuddhaṃ citta’’nti. Adhicittanti samādhimāha. Sopi upacārasamādhi daṭṭhabbo. Vivekajaṃ pītisukhaṃ, samādhijaṃ pītisukhaṃ, apītijaṃ kāyasukhaṃ, satipārisuddhijaṃ ñāṇasukhanti catubbidhampi jhānasukhaṃ paṭipakkhato nikkhantataṃ upādāya nekkhammasukhanti vuccatīti āha ‘‘nekkhammasukhaṃ vindatī’’ti. Icchiticchitakkhaṇe samāpajjituṃ samatthoti iminā tesu jhānesu samāpajjanavasībhāvamāha. Nikāmalābhīti pana vacanato āvajjanādhiṭṭhānapaccavekkhaṇavasiyopi vuttā evāti veditabbā. Sukheneva paccanīkadhamme vikkhambhetvāti etena tesaṃ jhānānaṃ sukhappaṭipadataṃ khippābhiññatañca dasseti.
所谓“多”，含意为心之专注。乃指初禅入定心态。此心相较于散乱有欲求之念，取向纯净以乐悦之色相著称，称为“极乐清净心”。此亦属入定之一种。此心生喜乐，乐生身安，内在觉知清净生智慧悦乐。四种禅乐依次相称，最终安乐源自出离境界，称之“出离乐”。谓之说此者意在说明修习禅定，依心所转达智慧，得生休息之定境。能在瞬间依愿入定，称具此禅定之能。因无贪求果实，遣除先贪故，无遗余滴。此话语包含关于修行者对无漏法收益的信心及观照，能揭示禅乐之紧密关联与迅速觉知。
Vipulānanti vepullaṃ pāpitānaṃ jhānānaṃ. Vipulatā nāma subhāvitabhāvena ciratarappavattiyā, sā ca paricchedānurūpāva icchitabbāti ‘‘vipulāna’’nti vatvā ‘‘yathāparicchedena vuṭṭhātuṃ samatthoti vuttaṃ hotī’’ti āha. Paricchedakālañhi appatvāva vuṭṭhahanto akasiralābhī na hoti yāvadicchitaṃ pavattetuṃ asamatthattā. Idāni yathāvutte samāpajjanādivasībhāve byatirekavasena vibhāvetuṃ ‘‘ekacco hī’’tiādi vuttaṃ. Tattha lābhīyeva hotīti idaṃ paṭiladdhamattassa jhānassa vasena vuttaṃ. Tathāti icchiticchitakkhaṇe. Pāripanthiketi vasībhāvassa paccanīkadhamme. Jhānādhigamassa pana paccanīkadhammā pageva vikkhambhitā, aññathā jhānādhigamo eva na siyā. Kicchena vikkhambhetīti kicchena visodheti. Kāmādīnavapaccavekkhaṇādīhi kāmacchandādīnaṃ viya aññesampi samādhipāripanthikānaṃ dūrasamussāraṇaṃ idha vikkhambhanaṃ visodhanañcāti veditabbaṃ. Nāḷikayantanti kālamānanāḷikayantamāha.
所谓广大即广博，指恶习烦恼现行之禅。所谓广博意即因善根充盈，菩提之相长期显现。因而须合于章节依教理达成所愿，因此称为“广大”。假如无与章节相符时，虽起于修行,未能生起不失本性之利益，不能任其发生与持久。今已所论禅之成就与入定状态，须分别观察，以判断其不同情形。此中所指扩充，是指禅定之入境变异。故而说“某某等等”是鉴于此成果的具体体现。禅入境界如同受所持连带影响而扩充，若无此扩展，则不得禅悟。若勉强扩展，则须使内心净化。对欲界烦恼等观察，作为断除烦恼障碍之远因，应视为清净之体现。“时间测量”等义，指心念观察之时间长度。
Aṭṭhapitasaṅkappoti na sammāpaṇihitasaṅkappo. Abhiññāpāragūti sabbesaṃ lokiyalokuttaradhammānaṃ abhiññāya pāraṃ gato, sabbadhamme abhivisiṭṭhāya aggamaggapaññāya jānitvā ṭhitoti attho. Pariññāpāragūti pañcannaṃ khandhānaṃ pariññāya pāraṃ gato, pañcakkhandhe parijānitvā ṭhitoti attho. Bhāvanāpāragūti catunnaṃ maggānaṃ bhāvanāya pāraṃ gato, cattāro magge bhāvetvā ṭhitoti attho. Pahānapāragūti sabbakilesānaṃ pahānena pāraṃ gato, sabbakilese pajahitvā ṭhitoti attho . Sacchikiriyāpāragūti nirodhasacchikiriyāya pāraṃ gato, nirodhaṃ sacchikatvā ṭhitoti attho. Samāpattipāragūti sabbasamāpattīnaṃ samāpajjanena pāraṃ gato, sabbā samāpattiyo samāpajjitvā ṭhitoti attho. Brahmacariyassa kevalīti yaṃ brahmacariyassa kevalaṃ sakalabhāvo, tena samannāgato, sakalacatumaggabrahmacariyavāsoti attho. Tenāha ‘‘sakalabrahmacariyo’’ti, paripuṇṇamaggabrahmacariyoti attho. Sesaṃ suviññeyyameva.
所谓八正思维，非指错误调整之思维。所谓“知彼至彼”者，即由一切世俗及出世法真知达至彼岸，实证一切法的究竟道理而立定不动，乃此义旨。所谓“彻悟渡彼”者，即识尽五蕴之真相而达彼岸，故谓五蕴之彻悟也。所谓“修习渡彼”，即修炼四圣道法而达彼岸，故谓四道之修习也。所谓“舍弃渡彼”，即断除一切烦恼而达彼岸，故谓弃除诸毒也。所谓“证得至彼”，即凭证入诸般静虑的所有定力而达彼岸，故谓悉得定境。所谓梵行无漏，乃指具足完全清净四行，即为圆满道梵行。故谓“圆满梵行”，意为完善无缺的圣道行持。余义理皆宜详细体认察明。
Dutiyauruvelasuttavaṇṇanā niṭṭhitā. · 第二《优楼频螺经》注释结束。
3. Lokasuttavaṇṇanā第三《世间经》注释
§23
23. Tatiye lokoti lujjanapalujjanaṭṭhena loko. Atthato purimasmiṃ ariyasaccadvayaṃ, idha pana dukkhaṃ ariyasaccaṃ veditabbaṃ. Tenāha ‘‘lokoti dukkhasacca’’nti. Visaṃyuttoti visaṃsaṭṭho na paṭibaddho, sabbesaṃ saṃyojanānaṃ sammadeva samucchinnattā tato vippamuttoti attho. Lokasamudayoti suttantanayena taṇhā, abhidhammanayena pana abhisaṅkhārehi saddhiṃ diyaḍḍhakilesasahassaṃ. Lokanirodhoti nibbānaṃ. Sacchikatoti attapaccakkho kato. Lokanirodhagāminī paṭipadāti sīlādikkhandhattayasaṅgaho ariyo aṭṭhaṅgiko maggo. So hi lokanirodhaṃ nibbānaṃ gacchati adhigacchati, tadatthaṃ ariyehi paṭipajjīyati cāti lokanirodhagāminī paṭipadāti vuccati.
第三句『世界』者，即由怨憎怨爱之所构成的世界。其义乃在此圣谛双重之先端，尤当于此处应知苦圣谛。故有言『世界者即苦圣谛』。『断除』者，断尽种种烦恼束缚之意，烦恼之绳全然断绝，即为解脱之义。所谓世界因集，即依闻经说法，是由渴爱，依阿毗达摩说法则为诸习气同起，烦恼千百倍。世界灭者，为涅槃。真实觉知，谓亲证自身意理。由此，谓八正道乃往灭世界之道，此八正道包含戒、定、慧三法之总摄。盖圣者修行此道得灭世界者之涅槃，故称为往灭世界之道。
Ettāvatā tathāni abhisambuddho yāthāvato gatoti tathāgatoti ayamattho dassito hoti. Cattāri hi ariyasaccāni tathāni nāma. Yathāha –
此乃如是等境地，所成就之完全觉悟，谓常称之如来者，意即已达此理之者。四圣谛即如是等，彼谓是。
‘‘Cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? Idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090; paṭi. ma. 2.8) vitthāro.
所谓四谛，彼世尊本遣教众悉令知之。谓：「诸比库，此四圣谛真实而非虚妄，亦无他异。其为何？谓此即苦谛，如是此非真实，亦非他异。」（相应部5.1090；经集论第二章第八节）详加阐释。
Apica tathāya gatoti tathāgato, gatoti ca avagato atīto patto paṭipannoti attho. Idaṃ vuttaṃ hoti – yasmā bhagavā sakalalokaṃ tīraṇapariññāya tathāya aviparītāya gato avagato, tasmā loko tathāgatena abhisambuddhoti tathāgato. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. Lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ aviparītaṃ gato paṭipannoti tathāgatoti. Evaṃ imissā pāḷiyā tathāgatabhāvadīpanavasena attho veditabbo.
又如来义谓如来者，即已达到、已知、超越、圆满证悟者。此有言，因世尊以贯达诸世之彻明、无误智慧故，能成达已、知已，故号为如来。由明了世界因集之断除而成达已，已知而断世界灭；成于灭世界所行法故。由此义，世尊号为如来。依此巴利言，此为如来义之明指也。
Iti bhagavā catusaccābhisambodhavasena attano tathāgatabhāvaṃ pakāsetvā idāni tattha diṭṭhādiabhisambodhavasenapi taṃ dassetuṃ ‘‘yaṃ, bhikkhave’’tiādimāha. Aṭṭhakathāyaṃ pana ‘‘catūhi saccehi attano buddhabhāvaṃ kathetvā’’ti vuttaṃ, taṃ tathāgatasaddabuddhasaddānaṃ atthato ninnānākaraṇataṃ dassetuṃ vuttaṃ. Tathā ceva hi pāḷi pavattāti. Diṭṭhanti rūpāyatanaṃ daṭṭhabbato. Tena yaṃ diṭṭhaṃ yaṃ dissati, yaṃ dakkhati, yaṃ samavāye passeyya, taṃ sabbaṃ diṭṭhanteva gahitaṃ kālavisesassa anāmaṭṭhabhāvato yathā ‘‘duddha’’nti dasseti. Sutantiādīsupi eseva nayo. Sutanti saddāyatanaṃ sotabbato. Mutanti sanissaye indriye nissayaṃ muñcitvā pāpuṇitvā gahetabbaṃ. Tenāha ‘‘patvā gahetabbato’’ti. Viññātanti vijānitabbaṃ. Taṃ pana diṭṭhādivinimuttaṃ viññeyyanti āha ‘‘sukhadukkhādi dhammārammaṇa’’nti. Pattanti yathā tathā patvā hatthagataṃ, adhigatanti attho. Tenāha ‘‘pariyesitvā vā apariyesitvā vā’’ti. Pariyesitanti pattiyā atthaṃ pariyiṭṭhaṃ. Taṃ pana pattaṃ vā siyā appattaṃ vā, ubhayathāpi pariyesitamevāti āha ‘‘pattaṃ vā appattaṃ vā’’ti. Dvayenapi dvippakārampi pattaṃ dvippakārampi pariyesitaṃ tena tena pakārena tathāgatena abhisambuddhanti dasseti. Cittena anusañcaritanti te pana apāpetvā citteneva anu anu sañcaritaṃ, viparitakkitanti attho.
如是，世尊以成就四圣谛之觉悟，现显其如来之德；今此正见觉悟亦为示现。注疏中谓，「以四圣谛说自佛德」，用以说明如来字义，真正光明内涵显著。确如巴利语言流传。所谓见者，即应见色、受、想、行、识诸处。所见即所现缘所摄，不动时间量之无名无量有相，如同“牛奶”诸喻所示。闻者谓语声之所入耳也。嗅闻味触法亦复如是。谓「触已当取」者，取舍念知。识者应当认知智解。已见诸法所证知者曰「诸乐苦等法差别所现」。所获即所取决断。谓「经取亦有经不取」示，择于依之。谓「取有或无」指证得与否两端，是故云“有取无取”，如来以此显其觉悟。心随缘绕即行巡，自行旋转，不失其心意。反者反于行义也。
Pītakantiādīti ādisaddena lohitaodātādisabbaṃ rūpārammaṇabhāgaṃ saṅgaṇhāti. Sumanoti rāgavasena lobhavasena saddhādivasena vā sumano. Dummanoti byāpādavitakkavasena vā vihiṃsāvitakkavasena vā dummano. Majjhattoti aññāṇavasena, ñāṇavasena vā majjhatto. Esa nayo sabbattha. Tattha ādisaddena saṅkhasaddo, paṇavasaddo, pattagandho, pupphagandho, puppharaso, phalaraso, upādinnaṃ, anupādinnaṃ, majjhattavedanā kusalakammaṃ akusalakammanti evamādīnaṃ saṅgaho daṭṭhabbo. Appattanti ñāṇena asampattaṃ, aviditanti attho. Tenāha ‘‘ñāṇena asacchikata’’nti. Lokena gatanti lokena ñātaṃ. Tatheva gatattāti tatheva ñātattā abhisambuddhattā , gatasaddena ekattaṃ buddhiatthanti attho. Gatiattho hi dhātavo buddhiatthā bhavantīti akkharacintakā.
始名集者，谓诸趣色香等诸色法之聚集。所谓善意者，爱智慧等善根及信；恶意者，忿恨妄念及恶意。中等者智慧或知中性。此理常通应用。始名者即集名则音响、器具之声、衣服香、花香、花味、果味，依生及非生、中等受、善恶业等诸集。未得者谓识未达，谓不知义，故云「识未达」。由世界缘故与世界之知，诸缘合一为心意之所聚，谓之归趋。归趋意即诸法根类归合集合而具意理，由字音分别达之也。
Yañca, bhikkhave, ratiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhatīti yassañca visākhapuṇṇamāya rattiyaṃ tathāāgatattādiatthena tathāgato bhagavā bodhimaṇḍe aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā uttaritarābhāvato anuttaraṃ sammāsambodhiṃ āsavakkhayañāṇena saddhiṃ sabbaññutaññāṇaṃ adhigacchati. Yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyatīti yassañca visākhapuṇṇamāya rattiyaṃyeva kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyati. Yaṃ etasmiṃ antareti imāsaṃ dvinnaṃ saupādisesaanupādisesanibbānadhātūnaṃ majjhe pañcacattālīsavassaparimāṇakāle paṭhamabodhiyampi majjhimabodhiyampi pacchimabodhiyampi yaṃ suttageyyādippabhedaṃ dhammaṃ bhāsati nidassanavasena, lapati uddisanavasena, niddisati pariniddisanavasena. Sabbaṃ taṃ tatheva hotīti taṃ etthantare desitaṃ sabbaṃ suttageyyādinavaṅgaṃ buddhavacanaṃ atthato byañjanato ca anūnaṃ anadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamadanimmadanaṃ mohamadanimmadanaṃ, natthi tattha vālaggamattampi avakkhalitaṃ, ekamuddikāya lañchitaṃ viya ekāya nāḷiyā mitaṃ viya ekatulāya tulitaṃ viya ca taṃ tatheva hoti yassatthāya bhāsitaṃ, ekanteneva tassa sādhanato, no aññathā, tasmā tathaṃ avitathaṃ anaññathaṃ. Etena tathāvāditāya tathāgatoti dasseti. Gadaattho ayaṃ gatasaddo da-kārassa ta-kāraṃ katvā, tasmā tathaṃ gadatīti tathāgatoti attho. Atha vā āgadanaṃ āgado, vacananti attho. Tato aviparīto āgado assāti da-kārassa ta-kāraṃ katvā tathāgatoti evamettha padasiddhi veditabbā.
比库们，于此，世尊为究竟正等觉而诞生欢喜之夜，乃是维萨卡满月夜。于此夜，如来世尊于菩提树下、不败宝座上端坐，镇压三魔，摧毁其根本。因无上之境界，如来依着断除烦恼之智慧，获得一切智慧皆尽之知。至于此夜，无依止涅槃法界圆满圆成；此涅槃于维萨卡月圆夜，正逢拘尸那城境外，摩罗园丛林之双楼室之间诞生。此二涅槃法界，分别有依与无依，均于四十五年之中，初觉、中觉、后觉，乃至最初经中所说教法，俱以明证、破疑、断疑之义理宣说。此皆真实无疑，所说圆尽，且无缺漏，真实具足，断除贪欲、嗔怒、愚痴，绝无一丝障碍，犹如以一芥刺标，以一管状竹量尺之类，比喻贴切。所实义者，专一明了，绝无他义。故如是宣说，如来之义因此显露。其词「tathāgata」乃由「da」音后加「ta」音组成，意即「如是来者」。亦可理解为「来临」或「言语」之意。此词用法如是，应当如此理解。
Yathāvādīti ye dhamme bhagavā ‘‘ime dhammā akusalā sāvajjā viññugarahitā samattā samādinnā ahitāya dukkhāya saṃvattantī’’ti paresaṃ dhammaṃ desento vadati, te dhamme ekanteneva sayaṃ pahāsi. Ye pana dhamme bhagavā – ‘‘ime dhammā kusalā anavajjā viññuppasatthā samattā samādinnā hitāya sukhāya saṃvattantī’’ti vadati, te dhamme ekanteneva sayaṃ upasampajja viharati, tasmā yathāvādī bhagavā tathākārīti veditabbo. Tathā sammadeva sīlādiparipūraṇavasena sammāpaṭipadāyaṃ yathākārī bhagavā, tatheva dhammadesanāya paresaṃ tattha patiṭṭhāpanavasena tathāvādī. Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā, tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa ca yathā vācā, kāyopi tathā gato pavatto. Yathā ca kāyo, vācāpi tathā gatā pavattāti attho.
所谓如所说，即是指世尊宣说法时，告诫众生曰：「此法为不善、不清净、易生贪瞋，断除智慧、灭尽正念，终归苦果。」如是言者，舍离此法。又世尊宣说善法曰：「此法为善、不污秽、使生智慧、纯净清净，利益安乐。」如是言者，安住于善法之中。由此判断，应知世尊之言，乃如其行。以修习戒律及诸善具备之正行方得圆满，然其所说法尚能令他起正如实之信心，即所谓真如实义。世尊之言贯通身体与语言，故应知其言与行为同一无二。以此理论，身体与言语皆相随，言语之义乃在此理，也就是说，言语行迹如身体。
Abhibhū anabhibhūtoti upari bhavaggaṃ, heṭṭhā avīcinirayaṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu bhagavā sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi, na tassa tulā vā pamāṇaṃ vā atthi. Asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo atulo appameyyo anuttaro dhammarājā devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā, tato eva ayaṃ na kenaci abhibhūto. Dakkhatīti sabbaṃ passati. Visesavacanicchāyapi abhāvato anavasesavisayo dasasaddo. Tena yaṃ kiñci neyyaṃ nāma, sabbaṃ taṃ hatthatale āmalakaṃ viya passatīti dīpeti. Aviparītaṃ āsayādiavabodhena hitūpasaṃhārādinā ca satte, bhāvaññatthattūpanayavasena saṅkhāre, sabbākārena suciṇṇavasitāya samāpattiyo, cittañca vase vattetīti vasavattīti evamettha attho daṭṭhabbo.
尊者领导无领导者之说，意谓上尊之段言说完毕后，下转至无间狱，复迭转于无量广大世界间。世尊具足德行、禅定、智慧、解脱，无一可比，无一可量，非高非下，不可比，无可匹敌，无匹无敌，无上之法王，诸天之王、萨咖之帝、梵天之尊亦不能比肩，是为无可撼动之至高无上者。其见通达无分别，真理充实无剩余，四大名相尽除，如无孔之玻璃般明净。故所应舍弃者，皆根本断除而无遗留，如树下之野果，皆净洁成就，其心安住于清净境界，心境调伏，自在无碍，如是义理现成，读之应知。
Visaṃyuttoti catūhi yogehi visaṃyutto. Tenāha ‘‘catunnaṃ yogānaṃ pahānena visaṃyutto’’ti. Taṇhādiṭṭhiupayehi virahitoti sabbasmimpi loke taṇhādiṭṭhisaṅkhātehi upayehi virahito.
所谓与毒相连，即指与四种业结相连。故有说云：「断除四种业结，方为断毒。」以为断除贪渴与见相依系之结俱离相接，故于世间诸贪渴见相皆得断除。
Abhibhavitvā ṭhitoti tabbisayakilesappahānena abhibhuyya atikkamitvā ṭhito. Cattāropi ganthe mocetvā ṭhitoti sabbe abhijjhākāyaganthādike sakasantānato mocetvā ṭhito. Veneyyasantāne vā attano desanāvilāsena tesaṃ pamocanoti sabbaganthappamocano. Phuṭṭhassa paramā santīti assa anena khīṇāsavena buddhena paramā santi ñāṇaphusanena phuṭṭhāti evamettha sambandho veditabbo. Tenāha ‘‘phuṭṭhassā’’tiādi. Nibbāne kutoci bhayaṃ natthīti kutoci bhayakāraṇato nibbāne bhayaṃ natthi asaṅkhatabhāvena sabbaso khemattā. Tenāha bhagavā – ‘‘khemañca vo, bhikkhave, dhammaṃ desessāmi khemagāminiñca paṭipada’’ntiādi (saṃ. ni. 4.379-408). Nibbānappattassa vā kutoci bhayaṃ natthīti nibbānaṃ akutobhayanti evamettha attho daṭṭhabbo, na kutoci bhayaṃ ettha etasmiṃ adhigateti akutobhayaṃ, nibbānanti evamettha nibbacanañca daṭṭhabbaṃ.
所谓征服并坚立者，谓世尊以断除五盖中之烦恼缠缚(欲、生、害等)而胜过一切。解脱诸结，坚立正住。释除诸苦缠，也依法义教化众生自在安住。所谓接触之最高安乐，即为由于佛陀之入灭，至最高断灭之境界，稳固无惧，非由恐惧所贻，是岂有惧耶？无有恐怖之处，普遍安稳。佛告弟子，将为汝等宣说易行安全之法门。由此知，涅槃之境无惧惮，故言无所怖虑而心安住，即涅槃之义。
Anīgho niddukkho. Sabbakammakkhayaṃ pattoti sabbesaṃ kammānaṃ khayaṃ pariyosānaṃ accantabhāvaṃ patto. Upadhī sammadeva khīyanti etthāti upadhisaṅkhayo, nibbānanti āha ‘‘upadhisaṅkhayasaṅkhāte nibbāne’’ti. Cakkanti dhammacakkaṃ. Pavattayīti teparivaṭṭaṃ dvādasākāraṃ pavattesi . Mahantehi sīlādiguṇehi samannāgatattā mahantaṃ. Vītasāradanti catuvesārajjayogena vītasāradaṃ. Sesaṃ uttānameva.
无忧无苦。谓断尽一切业力，诸业乃至终极皆悉熄灭，故安然无忧。所谓「渴爱尽灭」即业尽灭，涅槃乃是「业尽灭」的结果。轮回之法，自在轮转，世尊转法轮，借诸宏伟戒德圆满庄严，引导众生脱离四恶趣。谓无杂染四无垢色之稳重，意味无杂染色清净庄严，遍布无染与完全清净无垢，实为资粮之首也。
Lokasuttavaṇṇanā niṭṭhitā. · 《世间经》注释完毕。
4. Kāḷakārāmasuttavaṇṇanā四、《咖喇咖拉玛经》注释
§24
24. Catutthe bāḷhaṃ kho ne pasaṃsasīti ne samaṇe bāḷhaṃ katvā pasaṃsasi vaṇṇayasi. Kīdisaṃ sīlaṃ etesanti kiṃsīlā. Ko samācāro etesanti kiṃsamācārā. Guṇamaggasaṇṭhitāti guṇaggasaṇṭhitā. Ma-kāro padasandhikaro, aggaguṇe patiṭṭhitāti vuttaṃ hoti. Santindriyā santamānasā, ‘‘santaṃ tesaṃ gataṃ ṭhita’’ntipi paṭhanti. Ekakiyāti ekakā, catūsu iriyāpathesu ekakā hutvā viharantīti adhippāyo. Tenevāha ‘‘adutiyā’’ti. Tādisā samaṇā mamātīti ettha iti-saddo ādiattho. Tena –
第二十四章 你不应赞叹粗暴者，亦不应将粗暴者称为沙门后加以赞扬。此处所言纯净戒律为何？所谓行为规范为何？所谓行止持守者为何？所谓品性伦理法度者为何？所谓价值方法基础者为何？谓无作业、句联起因、以第一品德为建立者。诸根已安，心得安宁者，曰：『于安者已至、已立』之义。单一性者，谓于四行路中仅一而行住者，此为正领导者。由此谓之『非二』。相类沙门自谓如此，故『如是语』得其本义。是则——
‘‘Kāyakammaṃ suci nesaṃ, vācākammaṃ anāvilaṃ;
「身业清净无染，语业无污浊；
Manokammaṃ suvisuddhaṃ, tādisā samaṇā mama.
意业清净极洁，如此沙门我所有。
‘‘Vimalā saṅkhamuttābhā, suddhā antarabāhirā;
纯洁无纷疑明净，内外皆净；
Puṇṇā suddhehi dhammehi, tādisā samaṇā mama.
充满清净法中，如此沙门我所有。
‘‘Lābhena unnato loko, alābhena ca onato;
有利时世尊荣，无利时亦安然；
Lābhālābhena ekaṭṭhā, tādisā samaṇā mama.
得失相聚，乃我如是比库。
‘‘Yasena unnato loko, ayasena ca onato;
以何者兴盛世人，以何者衰微众生；
Yasāyasena ekaṭṭhā, tādisā samaṇā mama.
以此聚合，乃我如是比库。
‘‘Pasaṃsāyunnato loko, nindāyapi ca onato;
称扬众人兴盛，诽谤亦复衰微；
Samā nindāpasaṃsāsu, tādisā samaṇā mama.
于称扬诽谤之间，乃我如是比库。
‘‘Sukhena unnato loko, dukkhenapi ca onato;
以乐兴盛众生，以苦亦复衰微；
Akampā sukhadukkhesu, tādisā samaṇā mamā’’ti. (dha. pa. aṭṭha. 2.303 cūḷasubhaddāvatthu) –
『坚定不动于苦乐之间，如此比库是我所依』，此语出自《小淑达故事》第2章第303节。
Evamādiṃ saṅgaṇhāti.
如下所述汇集于此。
‘‘Dūre santo’’tiādigāthāya ayamattho. Santoti rāgādīnaṃ santatāya buddhādayo santo nāma, idha pana pubbabuddhesu katādhikārā ussannakusalamūlā bhāvitabhāvanā sattā santoti adhippetā. Pakāsantīti dūre ṭhitāpi buddhānaṃ ñāṇapathaṃ āgacchantā pākaṭā honti. Himavantovāti yathā tiyojanasahassavitthato pañcayojanasatubbedho caturāsītiyā kūṭasahassehi paṭimaṇḍito himavantapabbato dūre ṭhitānampi abhimukhe ṭhito viya pakāsati, evaṃ pakāsantīti attho. Asantettha na dissantīti lābhagarukā, vitthiṇṇaparalokā, āmisacakkhukā, jīvikatthāya pabbajitā, bālapuggalā asanto nāma. Te ettha buddhānaṃ dakkhiṇassa jāṇumaṇḍalassa santike nisinnāpi na dissanti na paññāyanti. Rattiṃ khittā yathā sarāti rattiṃ caturaṅgasamannāgate andhakāre khittā sarā viya tathārūpassa upanissayabhūtassa pubbahetuno abhāvena na paññāyantīti attho.
“远离圣者”等偈语是此意。此处所言“圣者”，指于贪嗔等恒常性中得解脱的佛及圣者；若以过去诸佛时代所立权威和修习之善根，众生因修善而得号“圣者”。“显现”意指虽远处站立，仍显现出佛陀之觉知之道恰如明显。譬如喜马拉雅山脉，长约三十由旬，宽五由旬，四十八峰峦环绕，即使远处矗立，亦如面前显现。是以“显现”即此意。若不显现，则名“非圣”，诸贪嗔等所覆之愚人，离世俗而入道之初学者，称为非圣者。即使坐于佛之南面之知见境界，也不起觉知。犹如黑暗夜中，四马士驾临，有盖障之因，过去因缘无明障碍，故此不觉知也。
Brahmadeyyanti seṭṭhadeyyaṃ, yathā dinnaṃ na puna gahetabbaṃ hoti nissaṭṭhaṃ pariccattaṃ, evaṃ dinnanti attho.
婆罗门及天神等尊长的供施物，如同赐予后不可再取的、完整的器具，此亦是其含义。
Diṭṭhaṃ na maññatīti ettha diṭṭhanti maṃsacakkhunāpi diṭṭhaṃ, dibbacakkhunāpi diṭṭhaṃ, rūpāyatanassetaṃ adhivacanaṃ. Yañhi cakkhudvayena katadassanakiriyāsamāpanaṃ, yaṃ cakkhudvayaṃ passati apassi passissati, samavāye passeyya, taṃ sabbaṃ kālavisesavacanicchāya abhāvato ‘‘diṭṭha’’nteva vuttaṃ yathā ‘‘duddha’’nti. Tenevāha ‘‘diṭṭhaṃ rūpāyatana’’nti. Evarūpāni hi vacanānīti ‘‘daṭṭhabbaṃ sotabba’’ntiādīni.
“所见非真”者，指无论以凡眼、天眼所见之物均称“所见”，此乃色界的名称。此乃二目的视觉结束之现象，即二眼所见之物，亦即可观察的物，有时空差异而无真相，如同乳液，因缺乏先因故称为“所见”，例如曰“恶乳”。《因此谓“所见色界”》，乃此类言说。故言“应见应闻”等含义。
Lābhepi tādī, alābhepi tādīti yathā alābhakāle lābhassa laddhakālepi tathevāti tādiso. Yasepīti yase satipi mahāparivārakālepi. Sesamettha uttānameva.
于所得或不得中，皆有如是，如于不获时所得亦如是。于得名中，如大庄严得名。此段旨意仅在此处最高举。
Kāḷakārāmasuttavaṇṇanā niṭṭhitā. · 《咖喇咖拉玛经》注释完毕。
5. Brahmacariyasuttavaṇṇanā五、《梵行经》注释
§25
25. Pañcame nayidanti ettha na-iti paṭisedhe nipāto, tassa ‘‘vussatī’’ti iminā sambandho ‘‘na vussatī’’ti, ya-kāro padasandhikaro. Idaṃ-saddo ‘‘ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle’’tiādīsu (dī. ni. 2.91; ma. ni. 1.501) nipātamattaṃ, ‘‘idaṃ kho taṃ, bhikkhave, appamattakaṃ sīlamattaka’’ntiādīsu (dī. ni. 1.27) yathāvutte āsannapaccakkhe āgato.
第五者，此处谓『不』者，在否定时用作语尾词。如此『vussatī』与其连接体『na vussatī』，其成因为词缀连结之故。此词之辞声，仅为词尾，总摄如『这一时，我，诸比库，于胜林王树下安住』等偈语（见《中部念处经注》二九一页；《中部念处经大注》五〇一页）中之末尾辞音，又如『此乃汝等，诸比库，应守戒律，不可疏忽』（见《中部念处经注》二七页）等文，有近似之指出。
‘‘Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;
『此处即为祇树给孤独园，乃婆罗门僧团所常依处；』
Āvutthaṃ dhammarājena, pītisañjananaṃ mamā’’ti. (ma. ni. 3.387-388; saṃ. ni. 1.48, 101) –
『我，受法之王，喜悦欢喜，住于此处。』（见《中部念处经大注》第三八七至三八八页；《增支部念处经注》第一卷四十八页、一〇一页）——
Ādīsu vakkhamāne āsannapaccakkhe. Idhāpi vakkhamāneyeva āsannapaccakkhe daṭṭhabbo.
于开头动词时，此语尾用法亦属近似连结体，今亦可见。
Brahmacariya-saddo –
梵行一辞——
‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ,
『尔之所为，究竟为何梵行，』
Kissa suciṇṇassa ayaṃ vipāko;
此为何种清净之果报？
Iddhī jutī balavīriyūpapatti,
是由神通、威力与勇猛的增长而生，
Idañca te nāga mahāvimānaṃ.
此乃你所成就之巨大神龙宫殿。
‘‘Ahañca bhariyā ca manussaloke,
我与妻子在人间世间，
Saddhā ubho dānapatī ahumhā;
二人皆具信心，且为施主；
Opānabhūtaṃ me gharaṃ tadāsi,
当时为我开示通向他方净土的道路，
Santappitā samaṇabrāhmaṇā ca.
获得满足的是沙门与婆罗门。
‘‘Taṃ me vataṃ taṃ pana brahmacariyaṃ,
『这确是我的确确如是的修行生活，
Tassa suciṇṇassa ayaṃ vipāko;
成就净洁之人之此果报；
Iddhī jutī balavīriyūpapatti,
神通变现、法力显赫、精进兴起，
Idañca me vīra mahāvimāna’’nti. –
这就是我，英雄，拥有广大飞升天宫』——
Imasmiṃ puṇṇakajātake (jā. 2.22.1595) dāne āgato.
这是在本《蒲牢伽本生经》（第二册，第二十二篇，第1595节）中所说的赞赠。
‘‘Kena pāṇi kāmadado, kena pāṇi madhussavo;
『以何种手段得欲？以何种手段得蜜甘？』
Kena te brahmacariyena, puññaṃ pāṇimhi ijjhatī’’ti. –
『以何种出家生活，功德便由此手中生起？』
Imasmiṃ aṅkurapetavatthusmiṃ (pe. va. 275, 277) veyyāvacce.
这是论述种子芽生比喻的注释文（目录见毗耶经卷275、277），是经释者的详解。
‘‘Evaṃ kho taṃ, bhikkhave, tittiriyaṃ nāma brahmacariyaṃ ahosī’’ti imasmiṃ tittirajātake (cūḷava. 311) pañcasikkhāpadasīle.
『诸比库啊，于此处才有名为鹌鹑出家的生活』，此语出自此处鹌鹑本生经（小本分311卷），其内次第论述五戒。
‘‘Taṃ kho pana me, pañcasikha, brahmacariyaṃ neva nibbidāya na virāgāya…pe… yāvadeva brahmalokūpapattiyā’’ti imasmiṃ mahāgovindasutte (dī. ni. 2.329) brahmavihāre.
『然而我的皈依生活五戒，既非厌离亦非离欲……直至入三界的天上』，这是出自此处大迦毗罗卫经（中部2.329卷）中谈论梵天修行境界。
‘‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’’ti imasmiṃ sallekhasutte (ma. ni. 1.83) methunaviratiyaṃ.
『外面的人将成为非出家人，但我等必将成为真正的出家人』，出自此处总持经（中部法句经1.83卷），论述禁欲夫妻生活。
‘‘Mayañca bhariyā nātikkamāma,
『我等不越过妻子』，
Amhe ca bhariyā nātikkamanti;
『我们说不越过妻子』；
Aññatra tāhi brahmacariyaṃ carāma,
『除了那样，我们修持梵行』，
Tasmā hi amhaṃ daharā na mīyare’’ti. –
『因故我们这些少年不致死亡』。」
Imasmiṃ mahādhammapālajātake (jā. 1.10.97) sadārasantose.
——此语出自此大法护经本生经（本生经1.10.97），常乐寂静。
‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā, tapassī sudaṃ homī’’ti lomahaṃsasutte (ma. ni. 1.155) vīriye.
『我确知，沙利子，我持有四具足的梵行，修习苦行乃至完善』，此为天鹅经（中部尼柯耶1.155）中所述的精进力。
‘‘Hīnena brahmacariyena, khattiye upapajjati;
『以低劣的出家行为，贵族堕入其中；』
Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. –
『中等者堕入天界；至高者则涤净超脱。』
Nimijātake (jā. 2.22.429) attadamanavasena kate aṭṭhaṅgike uposathe.
这是《尼米置经》（jā. 2.22.429）中以自我驯伏为主题，在八支斋戒日上所说。
‘‘Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya…pe… ayameva ariyo aṭṭhaṅgiko maggo’’ti mahāgovindasutteyeva (dī. ni. 2.329) ariyamagge.
『这五根出家生活，五根专注于厌离、忘欲……正是这条圣八支道。』这是《大鸠毗多经》（dī. ni. 2.329）中对圣道的宣说。
‘‘Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’’nti pāsādikasutte (dī. ni. 3.174) sikkhattayasaṅgahite sakalasmiṃ sāsane. Idhāpi ariyamagge sāsane ca vattati.
『这出家生活，正如伊达与非伊达、圆满与非圆满，广泛被众生广泛传扬，众多闻者皆习学，天人及人类皆赞叹。』这是《祈事经》（dī. ni. 3.174）中对三学集的论述，于整个教法中均有记载。
Vussatīti vusīyati, carīyatīti attho. Janakuhanatthanti ‘‘aho ayyo sīlavā vattasampanno appiccho santuṭṭho mahiddhiko mahānubhāvo’’tiādinā janassa sattalokassa vimhāpanatthaṃ. Keci pana ‘‘kuhanatthanti pāpicchassa icchāpakatassa sato sāmantajappanairiyāpathanissitapaccayapaṭisevanasaṅkhātena tividhena kuhanavatthunā kuhakabhāvena janassa vimhāpanattha’’nti vadanti. Idhāpi ayamevattho dassito. Tenevāha ‘‘tīhi kuhanavatthūhi janassa kuhanatthāyā’’ti, janassa vimhāpanatthāyāti attho. Janalāpanatthanti ‘‘evarūpassa nāma ayyassa dinnaṃ mahapphalaṃ bhavissatī’’ti pasannacittehi ‘‘kenattho, kiṃ āharīyatū’’ti vadāpanatthaṃ. ‘‘Janalapanattha’’ntipi paṭhanti, tassa pāpicchassa sato paccayatthaṃ parikathobhāsādivasena lapanabhāvena upalāpakabhāvena janassa lapanatthanti attho. Tenevāha ‘‘na janalapanatthanti na janassa upalāpanattha’’nti.
“修习成时即称『守习』，意为成长之意。至于『成长』，有论者解释为『贤者，有德者，快乐者，满足者，志向宏大，显现伟力者』，此言乃为教化众生、演说六界之用。有些人又以三种成长之义说：分别为贪欲者所用的成长，为依赖庸俗舆论谣言的成长，以及为违背圣道而依赖的成长，彼等举此为喻，亦确有此理。故此称为『以三种成长为众生成长之用』，以示教化之意。所说群众演说，谓『此乃圣者所赐大福报，何故，使人求取？』以明示其用。『演说之用』者，意为贪欲者因缘所致，用词语如议论、诽谤、谣言等，借由说话令众生被引导，这是演说之用。于是说『非为演说之用，亦非为众生诽谤之用。』”
Na itivādappamokkhānisaṃsatthanti ettha ‘‘na lābhasakkārasilokānisaṃsattha’’ntipi paṭhanti. Tattha yvāyaṃ ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’nti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65) sīlānisaṃsabhāvena vutto catupaccayalābho ca. Catunnaṃ paccayānaṃ sakkaccadānasaṅkhāto ādarabahumānagarukaraṇasaṅkhāto ca sakkāro, yo ca ‘‘sīlasampanno bahussuto sutadharo āraddhavīriyo’’tiādinā nayena uggacchanakathutighosasaṅkhāto siloko brahmacariyaṃ vasantānaṃ diṭṭhadhammiko ānisaṃso, tadatthanti attho. Keci pana ‘‘lābhasakkārasilokānisaṃsatthanti pāpicchasseva sato lābhādigarutāya lābhasakkārasilokasaṅkhātassa ānisaṃsassa udayassa nipphādanattha’’nti evamatthaṃ vadanti.
并非一味随便解说否定文，有学者于此处称『无获得尊重世界之意』。其故基于「比库们应兴愿，若有比库将衣钵、食物、住处、疾病因缘、医药和器具视为人生正行之具，遂以律行为圆满」之言（大念处经注1.65），其精义在于依靠戒律故获得四种因缘，其中得受、尊敬、恭敬、敬重，是众多赞扬与尊重的汇集。赞美在于持戒圆满、有广学闻持、勤修精进等特质所生出之尊敬，是在如法修行的世间所依因缘。此尊敬即所谓『基于戒律、财富与尊敬的世间因缘』之义。然有些学者认为『基于获得尊敬的世间因缘』一语，仅为贪恋者为灭此因缘而说，意在破除贪求财物、尊敬的兴起，此说亦有其道理。
Naiti maṃ jano jānātūti evaṃ brahmacariyavāse sati ‘‘sīlavā kalyāṇadhammo’’tiādinā maṃ loko jānātu sambhāvetūti attano santaguṇavasena sambhāvanatthampi na idaṃ brahmacariyaṃ vussatīti sambandho. Keci pana ‘‘pāpicchassa sato asantaguṇasambhāvanādhippāyena ‘iti evaṃguṇoti maṃ loko jānātū’ti na idaṃ brahmacariyaṃ vussatī’’ti evamettha atthaṃ vadanti. Sabbatthāpi panettha purimo purimoyeva atthavikappo sundarataro.
并非因此我人世人当得知，即在如法修行时所缘『持戒者为善法』等，由此人世自会认识而敬重，是以本身德行作缘促使认识，亦非与该修行无关。有些学者反言『因贪恋有一种恶因缘之发起，以致人世错误认知我为不善者，故此非如法之修行』，此亦有一定依据。但无论如何，此处以前批判过去之义较美善正确。
Atha khoti ettha athāti aññatthe nipāto, khoti avadhāraṇe. Tena kuhanādito aññadatthaṃyeva idaṃ, bhikkhave, brahmacariyaṃ vussatīti dasseti. Idāni taṃ payojanaṃ dassento ‘‘saṃvaratthaṃ pahānattha’’nti āha. Tattha pañcavidho saṃvaro – pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti. ‘‘Iti iminā pātimokkhasaṃvarena upeto hoti samupeto’’tiādinā (vibha. 511) nayena āgato ayaṃ pātimokkhasaṃvaro, sīlasaṃvarotipi vuccati. ‘‘Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti (ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) āgato ayaṃ satisaṃvaro.
又此处『然后说』，其『然后』为表别义，『是也』为定义之用。此故重述此如法修行之所在，被称为『修行』也。现在此处说明此修行的目的即为「持守与放弃」，谓舍弃凶恶，守护清净。持守有五种：巴提摩卡戒的持守、正念持守、智慧持守、忍耐持守及精进持守。『由此巴提摩卡持守激励，得以激励生起』（毗婆沙论511）等文，就是说巴提摩卡持守包括戒律的圆满持守。『护持诸根，护持诸根因护持而生』（大念处经1.295；三藏论4.239；增支经3.16）即说明此为正念持守。
‘‘Yāni sotāni lokasmiṃ, sati tesaṃ nivāraṇaṃ;
『耳根为世间诸声之门，正念为其遮挡之策』；
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti. (su. ni. 1041; cūḷani. ajitamāṇavapucchāniddeso 4; netti. 4.11, 45) –
『耳根之护持，我以智慧之闭合言之』（须曼尼序1041；小念处经阿季塔问答4；内典4.11、45）；
Āgato ayaṃ ñāṇasaṃvaro. ‘‘Khamo hoti sītassa uṇhassā’’tiādinā (ma. ni. 1.24; a. ni. 4.114; 6.58) nayena āgato ayaṃ khantisaṃvaro.
这一智慧持守也说为『智慧持守』。『宽容胜寒热』等（大念处经1.24；增支经4.114、6.58）就是忍耐持守。
‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.114; 6.58) nayena āgato ayaṃ vīriyasaṃvaro.
‘‘已生起的欲念不得住持’’等语（见中部法门经1.26，增支部经4.114，6.58）借此意，即是此勤精进的制伏。
Atthato pana pāṇātipātādīnaṃ pajahanavasena vattappaṭivattānaṃ pūraṇavasena ca pavattā cetanā ceva virati ca. Saṅkhepato sabbo kāyavacīsaṃyamo, vitthārato sattannaṃ āpattikkhandhānaṃ avītikkamo sīlasaṃvaro. Sati eva satisaṃvaro, satippadhānā vā kusalā khandhā. Ñāṇameva ñāṇasaṃvaro. Adhivāsanavasena adoso, adosappadhānā vā tathāpavattā kusalā khandhā khantisaṃvaro, paññāti eke. Kāmavitakkādīnaṃ abhibhavanavasena pavattaṃ vīriyameva vīriyasaṃvaro. Tesu paṭhamo kāyaduccaritādīsu dussīlassa saṃvaraṇato saṃvaro, dutiyo muṭṭhassaccassa , tatiyo aññāṇassa, catuttho akkhantiyā, pañcamo kosajjassa saṃvaraṇato pidahanato saṃvaroti veditabbo. Evametassa saṃvarassa atthāya saṃvaratthaṃ saṃvaranipphādanatthanti attho.
从根本上说，对如杀生等恶业决定断除而不复作，以及已作之事修圆满，其意志即止息。简言之，诸身语意一切节制，详言则指七种罪障之无犯，是戒的约束。正念即是念的制御，正念之柱是善法蕴。智慧唯有智慧的约束。对贪瞋痴的占据，依其对应善法蕴如耐心等制伏，此即忍的约束，有时亦说为智慧的制御。对于欲念等的支配，以既发勤为动力，即是勤的制约。在此制御中，第一是对诸恶行如身坏行的恶戒的制约；第二是出离真理的制约；第三是无明的制约；第四是不放逸的制约；第五是对慵懒的制约、趁火打劫般的阻止制约，如此可知。依此制御，有制御的目的和制御的完成，这两者是其要义。
Tīhi pahānehīti tadaṅgavikkhambhanasamucchedasaṅkhātehi tīhi pahānehi. Pañcavidhappahānampi idha vattuṃ vaṭṭatiyeva. Pañcavidhañhi pahānaṃ tadaṅgavikkhambhanasamucchedappaṭippassaddhinissaraṇavasena. Tattha yaṃ dīpālokeneva tamassa paṭipakkhabhāvato alobhādīhi lobhādikassa nāmarūpaparicchedādivipassanāñāṇehi tassa tassa anatthassa pahānaṃ, seyyathidaṃ – pariccāgena lobhādimalassa, sīlena pāṇātipātādidussīlyassa, saddhādīhi assaddhiyādikassa, nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ahaṃmamāti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanena abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃ tadaṅgappahānaṃ nāma.
所谓三种断除，即断除肢体之贪染，思惟之迷惑，烦恼之束缚，共三种断除。此中又有五种断除可说，即依断除三种烦恼根本之相（即断除肢体等束缚）而得清净解脱。若以火灯灭暗来比喻，由无贪等善法断除贪等恶法名色惑见等，对彼诸无益之法实行舍离，譬如舍离贪欲恶根，舍离杀生恶戒，舍离不信恶根，舍离对名色的误执，舍离对缘的分别，对疑难持解的放弃，对我执的了断，对道及非道法执的分辨，对生灭见及断灭见、常见、畏惧或不畏之见，对厌离不安之情，对求解脱而不求解脱之观察，及对无记观等，乃至破除自相倒置的行法见，由佛子果断离弃烦恼聚集身，是谓断除烦恼根本之断除。
Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa, tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanappahānaṃ nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277; vibha. 628) nayena vuttassa samudayapakkhiyassa kilesagahaṇassa accantaṃ appavattibhāvena samucchindanaṃ, etaṃ samucchedappahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhatthaṃ kilesānaṃ, etaṃ paṭippassaddhippahānaṃ nāma. Yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ nissaraṇappahānaṃ nāma . Tassa pañcavidhassapi tathā tathā rāgādikilesānaṃ paṭinissajjanaṭṭhena samatikkamanaṭṭhena vā pahānassa atthāya, pahānasādhanatthanti evamettha attho daṭṭhabbo.
因执持调伏之定及诸禅境而断除烦恼，如同断除水缸之水，此为放逸等障碍的断除，称作怠惰障的断除。以四圣谛之修习，破除烦恼、断除根本烦恼，是谓生灭法断除。心念清净，令烦恼平息，是谓禅定断除。对一切集法尽灭而证得涅槃，是名出离断除。凡此五种断除，或依戒断离嗔恚等根本烦恼，或随舍离烦恼并心得到超越，方可称为断除成果。
Tattha saṃvarena kilesānaṃ cittasantāne pavesanivāraṇaṃ pahānena ca pavesanivāraṇameva samugghāto cāti vadanti. Ubhayenapi pana yathārahaṃ ubhayaṃ sampajjatīti daṭṭhabbaṃ. Sīlādidhammā eva hi saṃvaraṇato saṃvaraṃ, pajahanato pahānanti.
此处所谓制御，即是防止烦恼侵入心意之境，断除烦恼入侵的防护措施。制御与断除虽然说两者，但实际相辅相成，二者不可分离。从戒法等善行来看，正是因制御而达到制御，因舍离而达断除。
Anītihanti ītiyo vuccanti upaddavā diṭṭhadhammikā samparāyikā ca. Ītiyo hantīti ītihaṃ, anu ītihanti anītihaṃ, sāsanabrahmacariyaṃ maggabrahmacariyañca. Atha vā ītīhi anatthehi saddhiṃ hananti gacchanti pavattantīti ītihā, taṇhādiupakkilesā. Natthi ettha ītihāti anītihaṃ. Ītihā vā yathāvuttenatthena titthiyasamayā, tappaṭipakkhato idaṃ anītihaṃ. ‘‘Anitiha’’ntipi pāṭho. Tassattho – ‘‘itihāya’’nti dhammesu anekaṃsaggāhabhāvato vicikicchā itihaṃ nāma, sammāsambuddhappaveditattā yathānusiṭṭhaṃ paṭipajjantānaṃ nikkaṅkhabhāvasādhanato ca natthi ettha itihanti anitihaṃ, aparapattiyanti attho. Vuttañhetaṃ ‘‘paccattaṃ veditabbo viññūhī’’ti, ‘‘atakkāvacaro’’ti (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7-8) ca. Gāthābandhasukhatthaṃ pana ‘‘anītiha’’nti dīghaṃ katvā paṭhanti. Pacchimaṃ panettha atthavikappaṃ dassetuṃ ‘‘itihaparivajjita’’ntiādi vuttaṃ.
所谓“非正法”的意思，是指邪见和本末颠倒的邪行。邪行即扭曲的邪法和错误的修行方式。如是行离开正法而行，称为“非正”（比喻诽谤正法，贪欲等烦恼起意堕落）。“非正”亦有不同读法。其义为此诸法中生诸相互矛盾疑惑，谓其不能随佛陀所教法修持、未达成佛陀所教之正道，遂蒙佩戴邪见，乃至堕落他非正法。经有言：“应由有智慧者自觉知之”“非理性行为”等（见译文法相注1.281等）。经咏“非正”者作长文诵诵习者亦有之。其经过即为“纯灭邪行”所表达之义。
Nibbānasaṅkhātaṃ ogadhaṃ patiṭṭhaṃ pāraṃ gacchatīti nibbānogadhagāmī, vimuttirasattā ekanteneva nibbānasampāpakoti attho, taṃ nibbānogadhagāminaṃ brahmacariyaṃ. Nibbānogadhoti vā ariyamaggo vuccati tena vinā nibbānāvagāhaṇassa asambhavato tassa ca nibbānaṃ anālambitvā appavattanato, tañcetaṃ ekantasampādanena gacchatīti nibbānogadhagāmī. Atha vā nibbānogadhagāminanti nibbānassa antogāminaṃ. Maggabrahmacariyañhi nibbānaṃ ārammaṇaṃ karitvā tassa anto eva pavattatīti. Imameva ca atthavikappaṃ dassetuṃ ‘‘nibbānassa antogāmina’’ntiādi vuttaṃ. Soti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, so bhagavā adesayi desesi . Mahantehīti mahāātumehi uḷārajjhāsayehi. Mahantaṃ nibbānaṃ, mahante vā sīlakkhandhādike esanti gavesantīti mahesino, buddhādayo ariyā. Tehi anuyāto paṭipanno.
涅槃已成、究竟立定、彼岸可至，故称为涅槃之向往者。解脱之众仅专一达致涅槃，故这一涅槃向往者之修行即为梵行。所谓涅槃之向往，是圣道之谓，若无此则不可能通达涅槃，涅槃亦因无所依持、稍纵即逝。唯有专注彻底达成，故称涅槃向往者。有时亦谓涅槃之向往者为涅槃之内行者。正道之梵行以涅槃为依止，终极亦复转向于涅槃。此亦为义理阐示，谓涅槃内行者如是说。譬如成就六度无漏智慧、破除诸烦恼，证得无上正觉之觉者是世尊，世尊为众大尊者，证究竟涅槃，亦称为广大涅槃。广大者谓为广大身体、戒体等众具足功德的探求者，诸佛及诸圣亦如是。彼悉依佛法而修行。
Yathā buddhena desitanti yathā abhiññeyyādibhāvena sammāsambuddhena mayā desitaṃ, evaṃ ye etaṃ maggabrahmacariyaṃ tadatthaṃ sāsanabrahmacariyañca paṭipajjanti. Te diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsantassa satthu mayhaṃ sāsanakārino ovādappaṭikarā sakalassa vaṭṭadukkhassa antaṃ pariyantaṃ appavattiṃ karissanti, dukkhassa vā antaṃ nibbānaṃ sacchikarissantīti.
正如由佛所述及通过正觉佛之三明等所示，我亦宣说如是。凡修此正道梵行及相应教法梵行者，必依于所见法、法理及究竟真理，由我等弘教导引，必能断除诸烦恼，一切轮回苦之终已，必证成苦之尽头涅槃。
Brahmacariyasuttavaṇṇanā niṭṭhitā. · 《梵行经》注释完毕。
6. Kuhasuttavaṇṇanā六、《欺诳经》注释
§26
26. Chaṭṭhe kuhakāti sāmantajappanādinā kuhanavatthunā kuhakā, asantaguṇasambhāvanicchāya kohaññaṃ katvā paresaṃ viddhaṃsakāti attho. Thaddhāti ‘‘kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyatī’’ti (a. ni. 3.25, 27) evaṃ vuttena kodhena ca, ‘‘dubbaco hoti dovacassakaraṇehi dhammehi samannāgato akkhamo appadakkhiṇaggāhī anusāsani’’nti (ma. ni. 1.181; pārā. 426). Evaṃ vuttena dovacassena ca, ‘‘jātimado, gottamado, lābhamado, ārogyamado, yobbanamado, jīvitamado’’ti (vibha. 832) evaṃ vuttajātimadādibhedena mānena ca garukātabbesu garūsupi nipaccakāraṃ akatvā ayosalākaṃ gilitvā ṭhitā viya anonatā hutvā vicaraṇakā. Tenāha ‘‘kodhena cā’’tiādi.
第廿六，彼所谓的愤怒乃由平常的轻慢所生。愤怒即由不善之性起因，应由心生，不当加害于人，意欲伤害他人者谓为破坏者。如《增支部》所言，愤怒多苦，多难忍，少则生怨，甚则发怒妄语。又《大集部》中言愤怒者，是恶口恶语之主，刻薄少良善，不能轻易与人和解，难宣导人。按《毗婆沙论》中所说，愤怒生于自我之骄慢，如生于身世、血统、财富、健康、青春、寿命之骄。由这种根深的骄傲形成傲慢之态，嫌弃粗陋污秽，如同未净蚯蚓蜷曲地潜行。如是故称谓“由愤怒等起”。
Upalāpakāti micchājīvavasena kulasaṅgaṇhakā. Lapāti paccayatthaṃ payuttavācāvasena nippesikatāvasena lapakāti attho. Siṅganti siṅgāraṃ. Tañhi kusalassa vijjhanato suṭṭhu āsevitatāya sīse parikkhittaṃ sunibbattaṃ visāṇaṃ viya thirattā ca siṅgaṃ viyāti siṅgaṃ, nāgarikabhāvasaṅkhātassa kilesasiṅgassetaṃ nāmaṃ. Siṅgārabhāvo siṅgāratā, siṅgārakaraṇakaākāro vā. Cāturabhāvo cāturatā. Tathā cāturiyaṃ. Parikkhatabhāvo parikkhatatā, parikhaṇitvā ṭhapitasseva daḷhasiṅgārassetaṃ nāmaṃ. Itaraṃ tasseva vevacanaṃ. Evaṃ sabbehi vārehi kilesasiṅgāratāva kathitā.
所谓挖苦，即以邪正不善行为为业，结缔家族等而生恶意。挖苦亦谓由因缘、言语联合，借机伤害者。嗔恨原意为愤恨、恼怒。在此特指善行失去调摄之后，如头脑遭毒瘴所缠，形成内心之毒刺，暗中持续折磨。诸恶嗔恨与心之羁绊称之为嗔刺。嗔恨具有四种特质、四种状态，也说为四种恶行。又谓为强烈愤恨。此亦是其别名。其他词义另有解释。总之，所有形态之嗔刺即为恶意。
Uggatanaḷāti naḷasadisaṃ tucchamānaṃ ukkhipitvā vicaraṇakā. Tenāha ‘‘tucchamānaṃ ukkhipitvā ṭhitā’’ti. Yasmā te kuhanādiyogato na sammāpaṭipannā, tasmā ‘‘mama santakā na hontī’’ti vuttaṃ. Apagatāti yadipi te mama sāsane pabbajitā, yathānusiṭṭhaṃ pana appaṭipajjanato apagatā eva imasmā dhammavinayā, ito te suvidūre ṭhitāti dasseti. Vuttañhetaṃ –
所谓戾怒，即如同戾蛇一般不断发怒，心生轻蔑，其行之未正纯者。故谓「轻蔑之心射出，立地徘徊」。因其由轻慢及恶习所促成，故未能深入修行。由此说「我无子孙也」等言。所谓失去者，谓虽已出家依教奉行，然未如法修行，故失于真实法戒，故言你我相距甚远，意示谛理远离。此言所表明者——
‘‘Nabhañca dūre pathavī ca dūre,
「天地亦远，土地亦远，
Pāraṃ samuddassa tadāhu dūre;
彼时远处是海洋彼岸；
Tato have dūrataraṃ vadanti,
然后他们谈论更远；
Satañca dhammo asatañca rājā’’ti. (jā. 2.21.414);
善人有法，恶人为王。（本生经 2.21.414）
Sabbatthapatthaṭatāya vepullaṃ pāpuṇantīti sabbattha patthaṭabhāvena sīlādidhammakkhandhapāripūriyā vepullaṃ pāpuṇanti.
以遍及各处的广布状态而言，谓之“遍及各处之广”，是指由戒律等法蕴圆满而得广布充盈。
Kuhasuttavaṇṇanā niṭṭhitā. · 《欺诳经》注释完毕。
7. Santuṭṭhisuttavaṇṇanā七、《知足经》注释
§27
27. Sattame niddosānīti avajjarahitāni āgamanasuddhito kāyamaṇḍanādikilesavatthubhāvābhāvato ca. Tattha sulabhatāya pariyesanadukkhassa abhāvo dassito, appatāya pariharaṇadukkhassapi abhāvo dassito, anavajjatāya agarahitabbatāya bhikkhusāruppabhāvo dassito hoti. Appatāya vā parittāsassa avatthutā, sulabhatāya gedhādīnaṃ avatthutā, anavajjatāya ādīnavadassananissaraṇapaññānaṃ atthitā dassitā hoti. Appatāya vā lābhena na somanassaṃ janayanti, alābhena na domanassaṃ janayanti, anavajjatāya vippaṭisāranimittaṃ aññāṇupekkhaṃ na janayanti avippaṭisāravatthubhāvato.
二七．“第七为无过”，即没有违犯行为，为入门净化之境，亦即身饰等烦恼消除与非有非无之境不生。其义：显现易得之处，证失之苦亦不生；贫乏时之非难亦不显；无过失、不污秽之比库品质显明。失时显示物质不足，贫乏显示悲叹，无过失显示安乐之智力显现。失时得利不生喜悦，失利不生忧愁，无过失不生颠倒或不敬视，无无过失或敬视倒之观亦不生。
Paṃsukūlanti saṅkārakūṭādīsu yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena paṃsukūlaṃ viyāti paṃsukūlaṃ, paṃsu viya kucchitabhāvaṃ ulati gacchatīti paṃsukūlanti evaṃ laddhanāmaṃ rathikādīsu patitanantakāni uccinitvā katacīvaraṃ. Rukkhamūlanti vivekānurūpaṃ yaṃ kiñci rukkhasamīpaṃ. Yaṃ kiñci muttanti yaṃ kiñci gomuttaṃ. Keci panettha ‘‘gomuttaparibhāvitaharītakakhaṇḍaṃ pūtimutta’’nti vadanti. ‘‘Pūtibhāvena āpaṇādito vissaṭṭhaṃ chaḍḍitaṃ apariggahitaṃ yaṃ kiñci bhesajjaṃ pūtimuttanti adhippeta’’nti apare.
所谓尘堆，即在造作坎处等有些地方，尘埃积聚而成之尘堆，如尘埃聚集崛起之状，称为尘堆。乘车人等所坠之尘埃堆积，抖动衣物。有树根乃指适合隐居之树边。所谓『盐池』是指树叶落入境界浅水处的苦水池。有说法曰“盐池之绿色为解毒之叶瓣碎片”，亦有说“解毒者谓以污染之物接触后洗净，弃之不用，犹药物解毒者。”
Yato khoti paccatte nissakkavacanaṃ, yaṃ khoti vuttaṃ hoti. Tena tuṭṭho hotīti vuttakiriyaṃ parāmasati. Tuṭṭhoti santuṭṭho. Idamassāhanti yvāyaṃ catubbidhena yathāvuttena paccayena appena sulabhena santoso, idaṃ imassa bhikkhuno sīlasaṃvarādīsu aññataraṃ ekaṃ sāmaññaṅgaṃ samaṇabhāvakāraṇanti ahaṃ vadāmi. Santuṭṭhassa hi catupārisuddhisīlaṃ paripuṇṇaṃ hoti, samathavipassanā ca bhāvanāpāripūriṃ gacchanti. Atha vā sāmaññaṃ nāma ariyamaggo, tassa saṅkhepato dve aṅgā bāhiraṃ ajjhattikanti. Tattha bāhiraṃ sappurisūpanissayo saddhammassavanañca. Ajjhattikaṃ pana yonisomanasikāro dhammānudhammappaṭipatti ca. Tesu yasmā yathārahaṃ dhammānudhammappaṭipattibhūtā tassa mūlabhūtā cete dhammā, yadidaṃ appicchatā santuṭṭhitā pavivittatā asaṃsaṭṭhatā āraddhavīriyatāti evamādayo, tasmā vuttaṃ ‘‘idamassāhaṃ aññataraṃ sāmaññaṅganti vadāmī’’ti.
由于从哪里存在着对此时自身没有强制约束的话语，那里就是所说的所在。因此，他生起满足，称之为说法。满足者即心安足者。这里所称者乃依如实的四种条件即简便清净而生起喜悦之心，此为比库持戒等善法中某一一般法门使禅修得成之因，我所谓“此者为某一一般法门”也。心安足之人，四种清净戒律圆满，禅定与内观修学皆得圆满。又，一般法门，是圣道的简称，简说之有内外两大部分。外者是依止善知友、听闻正法；内者乃正思虑、依法修行。因其真正确行法，心性的根本法是放下、安足、清净、无纷乱、用功心坚定诸如此类。是故说“此我所称某一一般法门”也。
Senāsanamārabbhāti vihārādiṃ mañcapīṭhādiñca senāsanaṃ nissāya. Cīvaraṃ pānabhojananti nivāsanādicīvaraṃ ambapānakādipānaṃ khādanīyabhojanīyādibhuñjitabbavatthuñca ārabbhāti sambandho. Vighātoti vighātabhāvo, cittassa dukkhaṃ na hotīti yojanā. Ayañhettha saṅkhepattho – ‘‘amukasmiṃ nāma āvāse paccayā sulabhā’’ti labhitabbaṭṭhānagamanena vā ‘‘mayhaṃ pāpuṇāti, na tuyha’’nti vivādāpajjanena vā navakammakaraṇādivasena vā senāsanādīni pariyesantānaṃ asantuṭṭhānaṃ icchitālābhādinā yo vighāto cittassa hoti, so tattha santuṭṭhassa na hoti. Disā nappaṭihaññatīti santuṭṭhiyā cātuddisabhāvena disā na paṭihanati. Vuttañhetaṃ ‘‘cātuddiso appaṭigho ca hoti, santussamāno itarītarenā’’ti (su. ni. 42).
“寝处”意指以床席等寝具为依止的住所。衣钵饮食即以住所为依托，饮水及食物为可饮用与可食用之物等也。妨碍意指妨碍性质，即心不生苦恼之义。此处略言：某居处依缘简便易得者，因有“得于我而非汝”，或因争执纷扰，或因新作恶缘，寻访寝具等所生不满足心及欲求得利益者，这不满足即为心之妨碍，在处心安足者无此妨碍。由于四方心无敌对心，即安足者之四方心不敌对。故言“此四方无敌，满足具足，亲近他人也”。
Samaṇadhammassaanulomāti samaṇadhammassa samathavipassanābhāvanāya, ariyamaggasseva vā anucchavikā appicchatādayo. Tuṭṭhacittassa bhikkhunoti tuṭṭhacittena bhikkhunā. Adhiggahitā hontīti paṭipakkhadhamme abhibhavitvā gahitā honti. Antogatāti abbhantaragatā. Na paribāhirāti na bāhirā katā.
修习沙门法即顺应沙门法之禅定与内观修学，犹如如圣道般，身心无非正行，心生满足者谓之“心满意足的比库”。得成即深入证得者，在行持事相中得以证成。内在之入即为内心之入境，不是外求所及。
Santuṭṭhisuttavaṇṇanā niṭṭhitā. · 《知足经》注释完毕。
8. Ariyavaṃsasuttavaṇṇanā八、《圣种经》注释
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28. Aṭṭhame vaṃsa-saddo ‘‘piṭṭhivaṃsaṃ atikkamitvā nisīdatī’’tiādīsu dvinnaṃ gopānasīnaṃ sandhānaṭṭhāne ṭhapetabbadaṇḍake āgato.
第二十八节 《族系音》篇中记载：“超越现有族系而坐”之语句，出现于两家守护族系僧侣聚合场所，应安置之警杖到来时。
‘‘Vaṃso visālo ca yathā visatto,
“族系广大而如延展无边，
Puttesu dāresu ca yā apekkhā;
对儿媳妇的期待亦如是；
Vaṃsakkaḷīrova asajjamāno,
像竹筒那样响亮、空心的，
Eko care khaggavisāṇakappo’’ti. –
只有一只在尖锐的箭头上滚动，
Ādīsu kaṭṭhake. ‘‘Bherisaddo mudiṅgasaddo vaṃsatālasaddo’’tiādīsu tūriyavisese, veṇūtipi vuccati . ‘‘Bhinnena piṭṭhivaṃsena mato hatthī’’tiādīsu hatthiādīnaṃ piṭṭhivemajjhe padese. ‘‘Kulavaṃsaṃ ṭhapessāmī’’tiādīsu kulanvaye. ‘‘Vaṃsānurakkhako paveṇīpālako’’tiādīsu guṇānupubbiyaṃ guṇānaṃ pabandhappavattiyaṃ. Idha pana catupaccayasantosabhāvanārāmatāsaṅkhātaguṇānaṃ pabandhe daṭṭhabbo. Tassa pana vaṃsassa kulanvayaṃ guṇanvayañca nidassanavasena dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha khattiyavaṃsoti khattiyakulavaṃso. Esa nayo sesapadesupi. Samaṇavaṃso pana samaṇatanti samaṇapaveṇī. Mūlagandhādīnanti ādi-saddena yathā sāragandhādīnaṃ saṅgaho, evamettha gorasādīnampi saṅgaho daṭṭhabbo, dutiyena pana ādi-sadena kāsikavatthasappimaṇḍādīnaṃ.
在起首的木头上，说“有熊的叫声、有蟋蟀的叫声、有竹筒的声音”等，这些都是指第三类特征，也称为竹响。又说“象被断裂的树干所打击发出声音”，这表明象等大型动物的背部或地面中间的部位发出的声音。又说“我将建立家族族谱”，论及家族世系。又说“家族与族谱的保护者及看守者”，是依次列举属性的序列。在这里，应见到的是因四大条件（指四缘起条件）而产生、彼此相依的德行联系。关于此家族世系及德行世系之展示，用“如实而现”之语来说明。这里，所谓“贵族家谱”，即是贵族家系。此说适用于其余词语。又“僧团世系”，则谓僧伽所维护的戒律规矩。由根本本源起首，如同香蘭等植物的集合；此处亦当观察犍陀罗族等其它族系的集合情况。第二类词语，诸如“迦尸城”“宝冠”等亦在此列。
Ariya-saddo amilakkhesupi manussesu pavattati, yesaṃ nivasanaṭṭhānaṃ ariyaṃ āyatananti vuccati. Yathāha ‘‘yāvatā, ānanda, ariyaṃ āyatana’’nti (dī. ni. 2.152; udā. 76). Lokiyasādhujanesupi ‘‘ye hi vo ariyā parisuddhakāyasamācārā, tesaṃ ahaṃ aññataro’’tiādīsu (ma. ni. 1.35). Idha pana ye ‘‘ārakā kilesehī’’tiādinā laddhanibbacanā paṭividdhaariyasaccā, te eva adhippetāti dassetuṃ ‘‘ke pana te ariyā’’ti pucchaṃ katvā ‘‘ariyā vuccantī’’tiādi vuttaṃ. Tattha ye mahāpaṇidhānakappato paṭṭhāya yāvāyaṃ kappo, etthantare uppannā sammāsambuddhā. Te tāva sarūpato dassetvā tadaññepi sammāsambuddhe paccekabuddhe buddhasāvake ca saṅgahetvā anavasesato ariye dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha yāva sāsanaṃ antaradhāyati, tāva satthā dharati eva nāmāti imameva bhagavantaṃ. Ye cetarahi buddhasāvakā, te ca sandhāya paccuppannaggahaṇaṃ. Tasmiṃ tasmiṃ kāle te te paccuppannāti ce, atītānāgataggahaṇaṃ na kattabbaṃ siyā.
圣洁的称谓在人间广为流传，如被尊称其居处为圣地。譬如说“阿难，如是至圣的居处”等（参看《丁尼》2.152；《乌达》76经）。在世间于善知识中亦有说法：‘那些能净化身心行为的人，我是其中之一’（参看《大念》1.35）。这里所说的“远离烦恼者”等，以体现获得结束烦恼的真实真理，必须指出其主导者。之后有人问：“谁是圣者？”并回答说“即称之为圣者”等。这里曾发誓的广大决心的类型是无上正觉；那些相似外形示现时，即使是正觉、缘觉、佛陀弟子，也无遗漏地示现圣者的本质，说“非其所及”，这是经典所说。由此，直到佛法没落之时，佛陀始终护持法，即名为世尊。在现在，佛陀的弟子们承接并持守此次法的一切。若被问及“何为现法弟子”，则无需涉及过去未来世的承继。
Idāni yathā bhagavā ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ cha chakkānī’’ti chachakkadesanāya (ma. ni. 3.420) aṭṭhahi padehi vaṇṇaṃ abhāsi. Evaṃ mahāariyavaṃsadesanāya ariyānaṃ vaṃsaṃ ‘‘cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā, asaṃkiṇṇā asaṃkiṇṇapubbā na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhī’’ti yehi navahi padehi vaṇṇaṃ abhāsi, tāni tāva ānetvā thomanāvaseneva vaṇṇento ‘‘te kho panete’’tiādimāha. Aggāti jānitabbā sabbavaṃsehi seṭṭhabhāvato seṭṭhabhāvasādhanato ca.
如今世尊说：“比库们，我将为你们说教法，起始美善、中间美善、究竟美善，为利益大众，具足圆满、清净、正行”，以六句话阐述十方教法（参见《大念》3.420）。正如盛大尊贵家族的起源宣说，圣者家族有四类：“比库们，四种圣者家族，是最古、最具权威和荣耀、不间断、不曾衰减，是经由沙门与婆罗门智者传承顶礼的”；用九句诗歌赞美，继而赞叹“这些正是”，宣说其首要。族谱应视为所有家族之始，源于成为最优越名望之基础和目标。
Rattaññā cirarattāti jānitabbā rattaññūhi buddhādīhi tehi ca tathā anuṭṭhitattā. Vaṃsāti jānitabbāti buddhādīnaṃ ariyānaṃ vaṃsāti jānitabbā. Porāṇāti purātanā. Na adhunappattikāti na adhunātanā. Avikiṇṇāti na khittā na chaḍḍitā. Tenāha ‘‘anapanītā’’ti. Na apanītapubbāti na chaḍḍitapubbā, tissannampi sikkhānaṃ paripūraṇūpāyabhāvato na pariccattapubbā. Tato eva idānipi na apanīyanti, anāgatepi na apanīyissantiyeva. Dhammasabhāvassa vijānanena viññū. Samitapāpā samaṇā ceva bāhitapāpā brāhmaṇā ca. Tehi appaṭikuṭṭhā appaṭikkhittā. Ye hi na paṭikkositabbā, te aninditabbā. Agarahitabbā apariccajitabbatāya appaṭikkhipitabbā hontīti.
所谓“最为荣耀”的必须理解为，佛陀等一切尊者及同类的长久荣耀。所谓“家族”，是指佛陀等圣者的尊贵家族；“古老”，指年代久远，不是新近产生的；“未被交易”，指未曾买卖、丢弃。故称其为“未曾抛弃”，非早先未被拒绝，而是由于三种修行的完满而不会舍弃。由此，现在也不舍弃，将来也不会舍弃，这乃对法性之见解。善行的沙门与皈依的婆罗门，都未曾舍弃此荣耀。未被拒绝、未被应责者，乃应被认定为不应责难。不应进恶行为而遗弃，不应抛弃作戒律之下的修行者，他们无应舍弃之理。
Santuṭṭhoti ettha yathādhippetasantosameva dassentena paccayasantosavasena santuṭṭhoti vuttaṃ, jhānavipassanādivasenapi idha bhikkhuno santuṭṭhatā hotīti. Itarītarenāti itarena itarena. Itarasaddo aniyamavacano dvikkhattuṃ vuccamāno yaṃ-kiñcisaddehi samānattho hotīti vuttaṃ ‘‘yena kenacī’’ti. Svāyaṃ aniyamavācitāya eva yathā thūlādīnaṃ aññataravacano, evaṃ yathāladdhādīnampi aññataravacanoti. Tattha dutiyapakkhasseva idha icchitabhāvaṃ dassento ‘‘atha kho’’tiādimāha. Nanu ca yathāladdhādayopi thūlādayo eva? Saccametaṃ, tathāpi atthi viseso. Yo hi yathāladdhesu thūlādīsu santoso, so yathālābhasantosova, na itaro. Na hi so paccayamattasannissayo icchito, atha kho attano kāyabalasāruppabhāvasannissayopi. Thūladukādayo tayopi cīvare labbhanti, majjhimo catupaccayasādhāraṇo, pacchimo pana cīvare senāsane ca labbhatīti daṭṭhabbaṃ. Ime tayo santoseti idaṃ sabbasaṅgāhikanayena vuttaṃ. Ye hi parato gilānapaccayaṃ piṇḍapāte eva pakkhipitvā cīvare vīsati, piṇḍapāte pannarasa, senāsane pannarasāti samapaññāsa santosā vuccanti, te sabbepi yathārahaṃ imesu eva tīsu santosesu saṅgahaṃ samosaraṇaṃ gacchantīti.
关于满足，一切皆以“与所期望的满足相同”的义理来示现，故谓满足。此中以禅定、观察等功用具足者，亦谓比库具足满足。所谓“他者”（Itarīta），即“不同他者”，即“不同种类”。“他声”（Itarasadda），谓不顺序、无规则地交替发声，两声相重复即名为“双声”，意谓“有相同音响者随意交替”，说为“无定者各自不同”，谓“以‘由某者’为条件”。以自身无规则的自发言语，如大声等某种语言，亦如用捕获声等某种语言。此中以对立面仅示所欲之态曰“于是乎（atha kho）”等言。岂非“如捕获声等亦是大声等乎”？实非虚言，但确实有分别。凡于如捕获等大声中满足者，即于捕获满足，不于他者。满足非仅以条件为依止，亦依自身身力等相应状态为所欲。因此，大声等亦得衣服，中位者与四种条件共通，后位者得衣服与寝具，皆当观者。此三者满足，乃总括集体而说。彼从他处伤病条件仅投捐食，而衣服有二十五，寝具有十五，堪称相当之三十五满足，彼等皆如实互相统摄于此三满足中，故称皆入此三满足之集体。
Cīvaraṃ jānitabbanti ‘‘idaṃ nāma cīvaraṃ kappiya’’nti jātito cīvaraṃ jānitabbaṃ. Cīvarakhettanti cīvarassa uppattikkhettaṃ. Paṃsukūlanti paṃsukūlacīvaraṃ, paṃsukūlalakkhaṇappattaṃ cīvaraṃ jānitabbanti attho. Cīvarasantosoti cīvare labbhamāno sabbo santoso jānitabbo. Cīvarappaṭisaṃyuttāni dhutaṅgāni jānitabbāni, yāni gopento cīvarasantosena sammadeva santuṭṭho hotīti. Khomakappāsikakoseyyakambalasāṇabhaṅgāni khomādīni. Tattha khomaṃ nāma khomasuttehi vāyitaṃ khomapaṭṭacīvaraṃ. Tathā sesānipi. Sāṇanti sāṇavākasuttehi katacīvaraṃ. Bhaṅganti pana khomasuttādīni sabbāni, ekaccāni vā missetvā katacīvaraṃ. Bhaṅgampi vākamayamevāti keci. Chāti gaṇanaparicchedo. Yadi evaṃ ito aññā vatthajāti natthīti? No natthi. Sā pana etesaṃ anulomāti dassetuṃ ‘‘dukūlādīnī’’tiādi vuttaṃ. Ādi-saddena pattuṇṇaṃ, somārapaṭṭaṃ, cīnapaṭṭaṃ, iddhijaṃ, devadinnanti tesaṃ saṅgaho. Tattha dukūlaṃ sāṇassa anulomaṃ vākamayattā. Pattuṇṇadese sañjātavatthaṃ pattuṇṇaṃ. ‘‘Koseyyaviseso’’ti hi abhidhānakose vuttaṃ. Somāradese cīnadese ca jātavatthāni somāracīnapaṭṭāni. Pattuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijaṃ ehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ, taṃ khomādīnaṃ aññataraṃ hotīti tesaṃ eva anulomaṃ. Devatāhi dinnacīvaraṃ devadinnaṃ, taṃ kapparukkhe nibbattaṃ jāliniyā devakaññāya anuruddhattherassa dinnavatthasadisaṃ, tampi khomādīnaṃyeva anulomaṃ hoti tesu aññatarabhāvato.
须知衣服谓“此名为衣服者”，谓此生具之衣服。衣服场，即衣服之生起场所。尘堆者，谓尘堆衣，具尘堆特征者称衣服。满足衣服者，当知自得衣服皆应满足。与衣服相关之净衣者，谓守护衣服时善调摄之衣，彼以衣服满足而善调摄故而称满足衣服。如粗布、纱布、床单、破布等。如纱布者，在纱布经文中为纱布衣服。剩余布者，谓布末尾部分。如纱布、布末尾等皆衣服。破布者亦谓纱布等各类，或合用成衣。破布视为语言用法之一。此为数数分类。若从他处产出别种衣物无？无。故彼所谓“从尘堆等处”以顺应示现『纱布等』说。以前言起首者，有草帕、锦缎帕、凡种帕、仙帕等总摄。此中纱布为纱布语言顺应之说。草帕、锦缎帕等生起地方，即锦缎、草帕生处。三种上述依纱布语言所作顺应，用棍类制作而成。神所赐衣服谓神赐衣，由神女布施者玛努拉尊者所受如衣服之物，亦为纱布语言顺应中一种。
Imānīti antogadhāvadhāraṇavacanaṃ, imāni evāti attho. Buddhādīnaṃ paribhogayoggatāya kappiyacīvarāni. Idāni avadhāraṇena nivattitāni ekadesena dassetuṃ ‘‘kusacīra’’ntiādi vuttaṃ. Tattha kusatiṇehi aññehi vā tādisehi tiṇehi katacīvaraṃ kusacīraṃ. Akkavākādīhi vākehi katacīvaraṃ vākacīraṃ. Catukkoṇehi tikoṇehi vā phalakehi katacīvaraṃ phalakacīraṃ. Manussānaṃ kesehi katakambalaṃ kesakambalaṃ. Cāmarivālaassavālādīhi kataṃ vālakambalaṃ. Makacitantūhi vāyito potthako. Cammanti migacammādi yaṃ kiñci cammaṃ. Ulūkapakkhehi ganthitvā katacīvaraṃ ulūkapakkhaṃ. Bhujapattatacādimayaṃ rukkhadussaṃ. Tirīṭakanti attho. Sukhumatarāhi latāhi latāvākehi vā vāyitaṃ latādussaṃ. Erakavākehi kataṃ erakadussaṃ. Tathā kadalidussaṃ. Sukhumehi veḷuvilīvehi kataṃ veḷudussaṃ. Ādi-saddena vakkalādīnaṃ saṅgaho. Akappiyacīvarāni titthiyaddhajabhāvato.
「这几个（Imāni）」是表示内藏收纳之意，即如是。本义谓为佛等之所用合适衣服。此时借由收纳之义一一列显“草帕”等名。草帕者，以草或他某种草制成之帕。如用纤细枝叶制成之帕。称草帕。锦缎帕者，以锦缎丝绸制成之帕。四角、三角乃指帕之形。毛发衣者，以人发制成衣。麂皮衣者，以动物皮毛制成衣。手掌皮等均称皮衣。锋薄叶枝制成之衣称叶衣。芒莛草叶制成之衣。以藤蔓及藤枝叶制成之衣。芦苇状及竹叶制衣。枯树枝制成衣。称枯枯枝叶布衣。纤细藤蔓细枝缠结制衣称之。草叶制成衣。以棕榈叶造之衣。以细竹叶制衣。以芦苇叶造衣等。以上皆以首字母概括。非正当衣服称所谓法外衣。
Aṭṭhannaṃ mātikānaṃ vasenāti ‘‘sīmāya deti, katikāya detī’’tiādinā (mahāva. 379) āgatānaṃ aṭṭhannaṃ cīvaruppattimātikānaṃ vasena. Cīvarānaṃ paṭilābhakkhettadassanatthañhi bhagavatā ‘‘aṭṭhimā, bhikkhave, mātikā’’tiādinā mātikā ṭhapitā. Mātikāti hi mātaro cīvaruppattijanikāti.
以八十八种范畴之量，即题示所授分界及类别。谓依界限分割、分量而定之八十八类衣服出世。衣服之所得、所处场所之示现，世尊以“八十八范畴”为名属。范畴谓母者，即生起衣服之母体义。
Sosānikanti susāne patitaṃ. Pāpaṇikanti āpaṇadvāre patitaṃ. Rathiyanti puññatthikehi vātapānantarena rathikāya chaḍḍitacoḷakaṃ. Saṅkārakūṭakanti saṅkāraṭṭhāne chaḍḍitacoḷakaṃ. Sinānanti nahānacoḷakaṃ, yaṃ bhūtavejjehi sasīsaṃ nahāyitvā kālakaṇṇicoḷanti chaḍḍetvā gacchanti. Titthanti titthacoḷaṃ, sinānatitthe chaḍḍitapilotikā. Aggidaḍḍhanti agginā daḍḍhappadesaṃ. Tañhi manussā chaḍḍenti. Gokhāyitādīni pākaṭāneva. Tānipi hi manussā chaḍḍenti. Dhajaṃ ussāpetvāti nāvaṃ ārohantehi vā yuddhaṃ pavisantehi vā dhajayaṭṭhiṃ ussāpetvā, tattha baddhaṃ vātena ānītaṃ tehi chaḍḍitanti adhippāyo.
「落污者」谓污恶污秽处所落者。「粪污者」谓污秽门口处所落者。「车子者」谓薄弱天气风雨交加时，乘车者弃置破布。筑造处，谓筑地处弃置破布。沐浴者，即沐浴用破布，诸医生于头颈沐浴后抛弃取去者。鸟处者，谓弃之鸟处。沐浴处之破布即弃于水流处。燃火之处，谓火所烧之处，泉水所至处人弃去者。牧牛等事宜处，显然人亦弃去。标旗扬起谓舟人上下舟及战事进入时扬旗高处，虽被绳牵引，却弃之不顾者曰违规。
Sādakabhikkhunāti gahapaticīvarassa sādiyanabhikkhunā. Ekamāsamattanti cīvaramāsasaññitaṃ ekamāsamattaṃ vitakketuṃ vaṭṭati, na tato paranti adhippāyo. Sabbassapi hi taṇhāniggahatthā sāsane paṭipattīti. Paṃsukūliko addhamāseneva karoti aparappaṭibaddhattā paṭilābhassa, itarassa pana parappaṭibaddhattā māsamattaṃ anuññātaṃ. Idaṃ māsaḍḍhamāsamattaṃ…pe… vitakkasantoso vitakkentassa parimitakālikattā. Mahātheraṃ tattha attano sahāyaṃ icchantopi garugāravena ‘‘gāmadvāraṃ, bhante, gamissāmi’’iccevāha. Theropi tassa ajjhāsayaṃ ñatvā ‘‘ahampāvuso, gamissāmī’’ti āha. ‘‘Imassa bhikkhuno vitakkassa avasaro mā hotū’’ti pañhaṃ pucchamāno gāmaṃ pāvisi. Uccārapalibuddhoti uccārena pīḷito. Tadā bhagavato dukkarakiriyānussaraṇamukhena tathāgate uppannassa pītisomanassavegassa balavabhāvena kilesānaṃ vikkhambhitattā tasmiṃyeva…pe… tīṇi phalāni patto.
「受戒比库」谓由地主比库所施舍得之衣。所谓「一月量」是指衣服经一月流通使用者，谓一月时间足以支撑，非超过此数。凡皆因贪欲之障碍秉持佛教义理修行。尘堆衣通常于半个月始使用，未满一月不宜再用。此为衣物使用限度之标志。大长老亦欲其徒故以主人敬重意愿，发言曰：“比库，我将去乡下。”比库知其意，语曰：“吾去也。”请求其衣服不致有芥蒂问路入村。谓语气紧迫压迫。时值世尊以难行法事崇敬及欢喜，威力极强，烦恼障碍由是摧毁，当即得三果效。
Kattha labhissāmīti cintanāpi lābhāsāpubbikāti tathā ‘‘acintetvā’’ti vuttaṃ. ‘‘Sundaraṃ labhissāmi, manāpaṃ labhissāmī’’tievamādicintanāya kā nāma kathā, kathaṃ pana gantabbanti āha ‘‘kammaṭṭhānasīseneva gamana’’nti. Tena cīvaraṃ paṭicca kiñcipi na cintetabbamevāti dasseti. Apesalo appatirūpāyapi pariyesanāya paccayo bhaveyyāti ‘‘pesalaṃ bhikkhuṃ gahetvā’’ti vuttaṃ. Āhariyamānanti susānādīsu patitaṃ vatthaṃ ‘‘ime bhikkhū paṃsukūlapariyesanaṃ carantī’’ti ñatvā kenaci purisena tato ānīyamānaṃ. Evaṃ laddhaṃ gaṇhantassapīti evaṃ paṭilābhasantosaṃ akopetvā laddhaṃ gaṇhantassapi. Attanopahonakamattenevāti yathāladdhānaṃ paṃsukūlānaṃ ekapaṭṭadupaṭṭānaṃ atthāya attano pahonakappamāṇeneva. Avadhāraṇena upari paccāsaṃ nivatteti. Gāme bhikkhāya āhiṇḍantena sapadānacārinā viya dvārappaṭipāṭiyā caraṇaṃ loluppavivajjanaṃ nāma loluppassa dūrasamussāritattā.
“将得到何处呢？”的思维也在所求之利之前，故说“不思惟”。“我必得美好之物，我必得欢喜之物”是初步思惟之名称，而关于何处去，复言“唯如往于修习处席般之行”。此处表明，依凭袈裟而无须思惟。又说“执持净比库为条件”，表明即使无过失，却因追求不适合之物起因而存在。称为“取持”，指于破损污浊之布，若得知某人携持尘垢衣物四处讨求，便会接纳。如是所获，便称承受；无嗔无贪地受之承载。一切皆以自身供养之浅量，犹如以所得衣物一层覆盖自身。覆持时固定，互相回绕。乡村比库乞食时，如同行路随伴者，于门路相法，意指随贪之远离障碍。
Yāpetunti attabhāvaṃ pavattetuṃ. Dhovanupagenāti dhovanayoggena. Paṇṇānīti ambajambādipaṇṇāni. Akopetvāti santosaṃ akopetvā. Pahonakanīhārenevāti antaravāsakādīsu yaṃ kātukāmo, tassa pahonakaniyāmeneva yathāladdhaṃ thūlasukhumādiṃ gahetvā karaṇaṃ. Timaṇḍalappaṭicchādanamattassevāti nivāsanaṃ ce nābhimaṇḍalaṃ, jāṇumaṇḍalaṃ, itarañce galavāṭamaṇḍalaṃ , jāṇumaṇḍalanti timaṇḍalappaṭicchādanamattasseva karaṇaṃ. Taṃ pana atthato tiṇṇaṃ cīvarānaṃ heṭṭhimantena vuttaparimāṇaṃyeva hoti. Avicāretvā na vicāretvā.
“修养”者，是令自身性质起用也。“洗涤相应”指与洗净相关。“叶”是指榴树、石榴等之叶片。“无嗔”者，意即安然无嗔怒满足。“供养」于内衣等处尚有所欲，因而有如持有从粗至细之物各自依量去做。“环绕遮掩”则指屋舍无内环、横梁环、其他诸檐廊环绕，这种环绕遮掩量度形同庇护所供衣物的数量。此处意在说明三层衣物下层的衣量分布，且无需反复思维或思虑。
Kusibandhanakāleti maṇḍalāni yojetvā sibbanakāle. Satta vāreti satta sibbanavāre. Kappabinduapadesena kassaci vikārassa akaraṇaṃ kappasantoso.
“粗布结缚”指置布环，织布时缚住。在七日之内为七天之织布禁忌。“义意上的法发”即指苦修者许诺对某种变化不采取行动，是对其满意之表现。
Sītappaṭighātanādi atthāpattito sijjhatīti mukhyameva cīvaraparibhoge payojanaṃ dassetuṃ ‘‘hirikopīnappaṭicchādanamattavasenā’’ti vuttaṃ. Tenāha bhagavā ‘‘yāvadeva hirikopīnappaṭicchādanattha’’nti (ma. ni. 1.23; a. ni. 6.58; mahāni. 206). Vaṭṭati, na tāvatā santoso kuppati sambhārānaṃ dakkhiṇeyyānaṃ alābhato. Sāraṇīyadhamme ṭhatvāti sīlavantehi bhikkhūhi sādhāraṇabhogibhāve ṭhatvā. Itītiādinā paṭhamasseva ariyavaṃsassa paṃsukūlikaṅgatecīvarikaṅgānaṃ tesañcassa paccayataṃ dassento ‘‘iti ime dhammā aññamaññassa samuṭṭhāpakā upatthambhakā cā’’ti dīpeti. Esa nayo ito paresu.
凉感、挫击等用途，是主要用来表明衣物的用途和价值，称为“羞耻不嗔之用量遮掩”，有此说法：“世尊说，以羞耻心为衣物遮掩之用”（中部尼柯耶及增支部、长部注疏）。衣服配备齐整，因不满足而发怒，表示对于所得的赠与之物领受不足。是于持戒比库间，称为普通享用之功用。在此，初次论述圣姓衣服间互为条件的关系，且宣说“诸法互为成就、互相依靠”。此法自他有别。
Santuṭṭho hoti vaṇṇavādīti ettha catukkoṭikaṃ sambhavati. Tattha catutthoyeva pakkho vaṇṇitathomitoti tathā desanā katā. Eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti seyyathāpi thero nāḷako. Eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti seyyathāpi upanando sakyaputto. Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti seyyathāpi thero lāḷudāyi . Eko santuṭṭho ceva hoti, santosassa ca vaṇṇaṃ katheti seyyathāpi thero mahākassapo.
安足者称赞，而对其描述出四种态样。这里正述其第四者。第一为开心满足者，无须说扬其满足，如著名长老那洛阇；第二则说其心满意足，如沙门子乌班陀；第三既不满意，亦不说其满意，如长老罗卢陀耶；第四既满意且表扬满意，如大咖萨巴长老。
Anesananti ayuttaṃ esanaṃ. Tenāha ‘‘appatirūpa’’nti, sāsane ṭhitānaṃ appatirūpaṃ ayoggaṃ. Kohaññaṃ karontoti cīvaruppādananimittaṃ paresaṃ kuhanaṃ vimhāpanaṃ karonto. Uttasatīti taṇhāsantāsena uparūpari tasati. Paritassatīti parito tassati. Yathā sabbe kāyavacippayogā tadatthā eva jāyanti, evaṃ sabbabhāgehi tasati. Gadhitaṃ vuccati giddho, so cettha abhijjhālakkhaṇo adhippeto. Gadhitaṃ etassa natthīti agadhitoti āha ‘‘vigatalobhagiddho’’ti. Mucchanti taṇhāvasena muyhanaṃ. Tassa samussayassa adhigataṃ anāpanno anupagato. Anotthato anajjhotthato. Apariyonaddhoti taṇhacchadanena acchādito. Ādīnavaṃ passamānoti diṭṭhadhammikaṃ samparāyikañca dosaṃ passanto. Gadhitaparibhogato nissarati etenāti nissaraṇaṃ , idamaṭṭhikatā. Taṃ pajānātīti nissaraṇapañño. Tenāha ‘‘yāvadeva…pe… jānanto’’ti.
“无吃”即无人索求。“无适合”指教法中所说之无适合及不协调。“发瞋者”指因他人拾衣之行为而诽谤他人。 “冷却百昧”是指渴爱因消减而上下层感受降息。“包围”即四周环绕。体耶如身体一切接触缘起故生，是即指内外各处之成就感。贪欲如热灰火焰般燃烧，其特征是贪心和主控他觉。此灼热被称为“断贪的火”，此处指其无贪故成灭火者。贪欲随之消灭后，即无所得、无法同入、无断绝或未出现。封闭即由渴爱掩盖之意。见道理之后，观察世间现象及世俗缺点。因穿戴所得之物无所依止而脱离，即无住者，知此者称为解脱慧者。故有说“虽知道……”。
Nevattānukkaṃsetīti attānaṃ neva ukkaṃseti na ukkhipati na ukkaṭṭhato dahati. Ahantiādi ukkaṃsanākāradassanaṃ. Na vambheti na hīḷeti na nihīnato dahati. Tasmiṃ cīvarasantoseti tasmiṃ yathāvutte vīsatividhe cīvarasantose. Kāmañcettha vuttappakārasantosaggahaṇeneva cīvarahetu anesanāpajjanādipi gahitameva tasmiṃ sati tassa bhāvato, asati ca abhāvato. Vaṇṇavāditāattukkaṃsanaparavambhanāni pana gahitāni na hontīti ‘‘vaṇṇavādādīsu vā’’ti vikappo vutto. Ettha ca dakkhotiādi yesaṃ dhammānaṃ vasenassa yathāvuttasantosādī ijjhanti, taṃdassanaṃ. Tattha dakkhoti iminā tesaṃ samuṭṭhāpanapaññaṃ dasseti. Analasoti iminā paggaṇhanavīriyaṃ, sampajānoti iminā pārihāriyapaññaṃ, paṭissatoti iminā tattha asammosavuttiṃ dasseti.
『不烧煞』者，谓自心不燃烧，不焚烧，不以燃烧着火。译为“不加害”等烧煞等意。此中“衣服满足”者，依前所说的二十种衣服满足法。还说在此欲望等满足上，正如衣服满足因缘，因意爱着而生，因无爱而灭。如色彩等说衣服满足时有争执，说“或色彩等说”，此乃讹误所出。此处“善巧”等法，谓诸法从所依缘顺遂成就时，便生满足；“观察”谓由观察示现依止诸法满足；“勤勉”谓由持守精进；“正念”谓由正知远离轻慢；“回向”谓由不憎惜而生称赞心。
Piṇḍapāto jānitabboti pabhedato piṇḍapāto jānitabbo. Piṇḍapātakkhettanti piṇḍapātassa uppattiṭṭhānaṃ. Piṇḍapātasantoso jānitabboti piṇḍapātasantosappabhedo jānitabbo. Idha bhesajjampi piṇḍapātagatikameva. Āharitabbato hi sappiādīnampi gahaṇaṃ kataṃ.
『布施食物应当知』者，应当分别知布施食物。所谓布施食物处，即布施食物的生起和存在场所。应当知布施食物满足，此谓应分别知布施食物满足之差别。这里甚至药物也同属布施食物之类。因而固持诸如灌木等与布施相关。
Piṇḍapātakkhettaṃ piṇḍapātassa uppattiṭṭhānaṃ khettaṃ viya khettaṃ. Uppajjati ettha, etenāti ca uppattiṭṭhānaṃ. Saṅghato vā hi bhikkhuno piṇḍapāto uppajjati uddissavasena vā. Tattha sakalassa saṅghassa dātabbabhattaṃ saṅghabhattaṃ. Katipaye bhikkhū uddisitvā uddesena dātabbabhattaṃ uddesabhattaṃ. Nimantetvā dātabbabhattaṃ nimantanaṃ. Salākāya dātabbabhattaṃ salākabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbabhattaṃ pakkhikaṃ. Uposathe uposathe dātabbabhattaṃ uposathikaṃ. Pāṭipadadivase dātabbabhattaṃ pāṭipadikaṃ. Āgantukānaṃ dātabbabhattaṃ āgantukabhattaṃ. Dhuragehe eva ṭhapetvā dātabbabhattaṃ dhurabhattaṃ. Kuṭiṃ uddissa dātabbabhattaṃ kuṭibhattaṃ. Gāmavāsiādīhi vārena dātabbabhattaṃ vārabhattaṃ. Vihāraṃ uddissa dātabbabhattaṃ vihārabhattaṃ. Sesāni pākaṭāneva.
布施食物处谓布施食物之起始和存在之处，如地。即其生起存在处也。僧众或比库有布施食物为目的而生。此中对整个僧团称为捐献食物，为施食处。某些比库因目的而施捨而得施食，为目的食。请来供养所得称请食。用签条供养为签条食。一旬中某一日供养为旬食。于优波舍节日供养称节日食。修行日供养为修行日食。来访者供养为来访食。放在柱子上的供养为柱食。某处庵室为庵食。乡村居民等周期性供养为周期食。佛寺供养为佛寺食。其余如前所述。
Vitakketi ‘‘kattha nu kho ahaṃ ajja piṇḍāya carissāmī’’ti. ‘‘Sve kattha piṇḍāya carissāmā’’ti therena vutte ‘‘asukagāme, bhante’’ti kāmametaṃ paṭivacanadānaṃ, yena pana cittena cintetvā taṃ vuttaṃ, taṃ sandhāyāha ‘‘ettakaṃ cintetvā’’ti. Tato paṭṭhāyāti vitakkamāḷake ṭhatvā vitakkitakālato paṭṭhāya. Tato paraṃ vitakkento ariyavaṃsā cuto hotīti idaṃ tiṇṇampi ariyavaṃsikānaṃ vasena gahetabbaṃ, na ekacārikasseva. Sabbopi hi ariyavaṃsiko ekavārameva vitakketuṃ labhati, na tato paraṃ. Paribāhiroti ariyavaṃsikabhāvato bahibhūto. Svāyaṃ vitakkasantoso kammaṭṭhānamanasikārena na kuppati visujjhati ca. Ito paresupi eseva nayo. Tenevāha ‘‘kammaṭṭhānasīsena gantabba’’nti. Gahetabbamevāti aṭṭhānappayutto eva-saddo. Yāpanamattameva gahetabbanti yojetabbaṃ.
『念头』即“今日我将何处行乞？”“我自何处行乞？”照长老所说，在阿速迦村，是此回答由心思考后所发表，因思考用心名“念头”。然后中止思考，放下念头，之后复起念头，这谓阿里耶族终结念头。此应视为阿里耶族弟子之功课，不是独行者可一时完成。阿里耶族每次仅能起念头一次，不能连续起念头。“外放”谓阿里耶族光明心向外发出。自我满足的思虑不生嗔恚反而清净，由此正应往修行地。故语“应当入行处”。“应持者”，谓应用此八处念头。仅为维持为持，非供体验。
Etthāti etasmiṃ piṇḍapātappaṭiggahaṇe. Appanti attano yāpanappamāṇatopi appaṃ gahetabbaṃ dāyakassa cittārādhanatthaṃ. Pamāṇenevāti attano pamāṇeneva appaṃ gahetabbaṃ. Pamāṇena gahetabbanti ettha kāraṇaṃ dassetuṃ ‘‘paṭiggahaṇasmiñhī’’tiādi vuttaṃ. Makkhetīti viddhaṃseti apaneti. Vinipāteti vināseti aṭṭhānaviniyogena. Sāsananti satthusāsanaṃ anusiṭṭhiṃ na karoti na paṭipajjati. Sapadānacārinā viya dvārapaṭipāṭiyā caraṇaṃ loluppavivajjanasantosoti āha ‘‘dvārapaṭipāṭiyā gantabba’’nti.
『此处』即此布施食物接受处。因自心喜爱而虽量小亦应摄受，为恭敬施主。『量』者，即依自量而摄受。谓以此量摄受者，因称“取受处”等故。‘灭’即毁损、废弃意。‘教法’谓佛陀教法。谓不修于世也，不践行佛法，如同严格礼法之人。此“当门而行”即“当门道”，谓应遵守门路，不与邪想分别，此谓取受。
Harāpetvāti adhikaṃ apanetvā. Āhāragedhato nissarati etenāti nissaraṇaṃ. Jighacchāya paṭivinodanatthaṃ katā, kāyassa ṭhitiādipayojanaṃ pana atthāpattito āgatamevāti āha ‘‘jighacchāya…pe… santoso nāmā’’ti. Nidahitvā na paribhuñjitabbaṃ tadahupīti adhippāyo. Itarattha pana sikkhāpadeneva vāritaṃ. Sāraṇīyadhamme ṭhitenāti sīlavantehi bhikkhūhi sādhāraṇabhogibhāve ṭhitena.
“多取”谓超过所取而夺取。‘逃离食获’即取食之处逃离。为克除渴爱而作，身心立命等目的未得时所应。谓“渴爱名满足”，若放下则不得分食，故不得用。不得将其弄坏，勿受他用。为他利，仅以僧伽律法所禁止之戒为准守。谓住于可被称为常行普遍食物之处，为比库守戒者常住。
Senāsanenāti sayanena āsanena ca. Yattha yattha hi mañcādike vihārādike ca seti, taṃ senaṃ. Yattha yattha pīṭhādike āsati, taṃ āsanaṃ. Tadubhayaṃ ekato katvā ‘‘senāsana’’nti vuttaṃ. Tenāha ‘‘mañco’’tiādi. Tattha mañco masārakādi. Tathā pīṭhaṃ. Mañcabhisi, pīṭhabhisīti duvidho bhisi. Vihāro pākāraparicchinno sakalo āvāso, ‘‘dīghamukhapāsādo’’ti keci. Aḍḍhayogo dīghapāsādo, ‘‘ekapassacchādanakasenāsana’’nti keci. Pāsādoti caturassapāsādo, ‘‘āyatacaturassapāsādo’’ti keci. Hammiyanti muṇḍacchadanapāsādo. Guhāti kevalā pabbataguhā. Leṇaṃ dvārabandhaṃ. Aṭṭo bahalabhittikagehaṃ, yassa gopānasiyo aggahetvā iṭṭhakāhi eva chadanaṃ hoti, ‘‘aṭṭalākārena karīyatī’’tipi vadanti. Māḷo ekakūṭasaṅgahito anekakoṇo paṭissayaviseso, ‘‘vaṭṭākārena katasenāsana’’nti keci.
『Senāsanena』者，谓卧具与座具也。何者为卧具？乃依床榻等处得以栖息之所为卧具。何者为座具？乃处于坐榻等所所处之处为座具。此二合而称『卧座具』。故为『床榻』等名。其间床榻多指木制床具。如是坐榻亦同。『床榻』与『坐榻』者，为双种榻具。『栖处』者，指以围墙环绕之整体住所，有人谓之『长廊堂』。二合悬挂为长廊，谓之『有一庇盖之卧座具』，有人称长堂。『堂』者，谓四方之长堂，或谓长四方堂。『长廊』亦谓剃头遮盖之堂。『窟』者，仅指山窟。『岩穴』者，门扉所闭之处。『房舍』者，墙壁坚实之房屋，门窗以木板等遮蔽，人谓之『以木板制成』。『簇枝』者，单顶集中，多角之特殊依缘，有人谓曰『以圆木制成之卧座具』。
Piṇḍapātevuttanayenevāti ‘‘sādako bhikkhu ‘ahaṃ kattha vasissāmī’ti vitakketī’’tiādinā yathārahaṃ piṇḍapāte vuttanayeneva veditabbā. ‘‘Tato paraṃ vitakkento ariyavaṃsā cuto hoti paribāhiro, senāsanaṃ kuhiṃ labhissāmīti acintetvā kammaṭṭhānasīseneva gantabba’’nti ca evamādi sabbaṃ purimanayeneva.
以布施食供养鼓励，比库若有思惟『我今当住于何处？』等，于供养中正如所说，理应应当认为正是如此。又如思惟‘之后当何处得卧座具？’不能乱作意念，必当依行处与卧座具而去，此理皆依古来如是教诲。
Kasmā panettha paccayasantosaṃ dassentena bhagavatā gilānapaccayasantoso na gahitoti? Na kho panetaṃ evaṃ daṭṭhabbanti dassento ‘‘gilānapaccayo pana piṇḍapāte eva paviṭṭho’’ti āha, āharitabbatāsāmaññenāti adhippāyo. Yadi evaṃ tatthāpi piṇḍapāte viya vitakkasantosādayopi pannarasa santosā icchitabbāti? Noti dassento āha ‘‘tatthā’’tiādi. Nanu cettha dvādaseva dhutaṅgāni viniyogaṃ gatāni, ekaṃ pana nesajjikaṅgaṃ na katthaci viniyuttanti āha ‘‘nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajatī’’ti. Ayañca attho aṭṭhakathāruḷho evāti dassento ‘‘vuttampi ceta’’ntiādimāha.
何以见仁者施食，世尊示知医愈之因，非因病故不乐？欲令显明，世尊曾说『医愈因即施食之因而入』，此乃广义摄持。若是如是，则于施食亦应乐受等，岂可不乐乎？不也。示现者谓『如是』。且此有十二种供养用具出家修习，唯独无一卧榻具出家所除，谓曰『卧榻具供修行之场所，是圣系也』。此义莂解，故曰『此乃注疏所述』，如是所告。
Pathaviṃ pattharamāno viyātiādi ariyavaṃsadesanāya sudukkarabhāvadassanaṃ mahāvisayattā tassā desanāya. Yasmā nayasahassapaṭimaṇḍitaṃ hoti, ariyamaggādhigamāya vitthārato pavattiyamānā desanā cittuppādakaṇḍe ayañca bhāvanārāmaariyavaṃsakathā ariyamaggādhigamāya vitthārato pavattiyamānā eva hotīti vuttaṃ ‘‘sahassanayapaṭimaṇḍitaṃ…pe… desanaṃ ārabhī’’ti.
执持土地石头等，示现慈悲浅显，示现难，乃于广义之圣系教说中，因有千余伴随，广泛而无遗漏般涂食住宿场所之详演说，及此注疏圣系广详述说，亦如是说：『成千伴随围绕的……说法开始』。
Paṭipakkhavidhamanato abhimukhabhāvena ramaṇaṃ āramaṇaṃ ārāmoti āha ‘‘abhiratīti attho’’ti. Byadhikaraṇānampi padānaṃ vasena bhavati bāhiratthasamāso yathā ‘‘urasilomo kaṇṭhekāḷo’’ti āha ‘‘bhāvanāya ārāmo assāti bhāvanārāmo’’ti. Abhiramitabbaṭṭhena vā ārāmo, bhāvanā ārāmo assāti bhāvanārāmoti evampettha samāsayojanā veditabbā. Bhāvento ramatīti etena bhāvanārāmasaddānaṃ kattusādhanataṃ kammadhārayasamāsatañca dasseti. ‘‘Pajahanto ramatī’’ti vuttattā pahānārāmoti etthāpi eseva nayo.
基于反面对象的着意，谓之乐著园林，园林乃圣园。谓『乐著』者之义也。对词句以外语义有意，用『胸毛颈部黑色』等，比喻意谓修习处为乐著园林，谓修习园林即是圣园，此乃合成句解。守该乐著，谓修习圣园。以此显示乐着圣园之词缀构成行为所依。『舍弃即乐著』如说，则『舍弃园林』亦同理，此为正法。
Kāmaṃ ‘‘nesajjikaṅgaṃ bhāvanārāmaariyavaṃsaṃ bhajatī’’ti vuttaṃ bhāvanānuyogassa anucchavikattā, nesajjikaṅgavasena pana nesajjikassa bhikkhuno ekaccāhi āpattīhi anāpattibhāvoti tampi saṅgaṇhanto ‘‘terasannaṃ dhutaṅgāna’’nti vatvā vinayaṃ patvā garuke ṭhātabbanti icchitattā sallekhassa apariccajanavasena paṭipatti nāma vinaye ṭhitassevāti āha ‘‘terasannaṃ…pe… kathitaṃ hotī’’ti. Kāmaṃ suttābhidhammapiṭakesupi tattha tattha sīlakathā āhaṭāyeva, yehi pana guṇehi sīlassa vodānaṃ hoti, tesu kathitesu yathā sīlakathābāhullaṃ vinayapiṭakaṃ kathitaṃ hoti, evaṃ bhāvanākathābāhullaṃ suttapiṭakaṃ abhidhammapiṭakañca catutthena ariyavaṃsena kathitena kathitameva hotīti vuttaṃ ‘‘bhāvanārāmena avasesaṃ piṭakadvayaṃ kathita’’nti. ‘‘So nekkhammaṃ bhāvento ramatī’’ti nekkhammapadaṃ ādiṃ katvā tattha desanāya pavattattā sabbesampi vā samathavipassanāmaggadhammānaṃ yathāsakaṃ paṭipakkhato nikkhamanena nekkhammasaññitānaṃ tattha āgatattā so pāṭho nekkhammapāḷīti vuccatīti āha ‘‘nekkhamapāḷiyā kathetabbo’’ti. Tenāha aṭṭhakathāyaṃ ‘‘sabbepi kusalā dhamā, nekkhammanti pavuccare’’ti. Dasuttarasuttantapariyāyenāti dasuttarasuttantadhammena (dī. ni. 3.350 ādayo) dasuttarasuttante āgatanayenāti vā attho. Sesapadadvayepi eseva nayo.
关于『宁愿卧榻，修持圣园圣系』之说，是因修习缘故而相续，此卧榻具虽使出家人偶遇过失而无过失显现，综合十二种用具称为‘十三种用具’。经过说法应受律戒严慎持守，谓曰‘十三种……所论之处’。此于经藏律藏亦有品中诸德之说，此等德中如戒律品多于律藏所述，修习言说之富饶，亦于经藏及阿毗达摩藏中，于第四部圣系中详论，谓述已毕圣系藏二藏。故此曰『修习园林中余藏二藏讲述完毕』。谓修行者乐于出家，初示涅槃，故初言涅槃。于是听法便行，诸止观之道，随顺离出，与修行出世意义相应，谓为涅槃之法门名。此谓『涅槃经文谓之』。注疏谓‘诸善法皆涅槃所称’。十后经经及释义，谓入后经兴起之义，含于末二字，亦有此理。
Soti jāgariyaṃ anuyutto bhikkhu. Nekkhammanti kāmehi nikkhantabhāvato nekkhammasaññitaṃ paṭhamajjhānūpacāraṃ, so ‘‘abhijjhaṃ loke pahāyā’’tiādinā (vibha. 508) āgato. Paṭhamajjhānassa pubbabhāgabhāvanā hi idhādhippetā, tasmā ‘‘abyāpāda’’ntiādīsupi evameva attho veditabbo. Saupāyānañhi aṭṭhannaṃ samāpattīnaṃ aṭṭhārasannaṃ mahāvipassanānaṃ catunnaṃ ariyamaggānañca vasenettha desanā pavattāti. Tattha abyāpādanti mettā. Ālokasaññanti vibhūtaṃ katvā manasikaraṇena upaṭṭhitaālokasañjānanaṃ. Avikkhepanti samādhiṃ. Dhammavavatthānanti kusalādidhammānaṃ yāthāvanicchayaṃ, ‘‘sapaccayanāmavavatthāna’’ntipi vadanti. Evaṃ kāmacchandādinīvaraṇappahānena ‘‘abhijjhaṃ loke pahāyā’’tiādinā vuttassa paṭhamajjhānassa pubbabhāgapaṭipadāya bhāvanārāmataṃ pahānārāmatañca dassetvā idāni saha upāyena aṭṭhasamāpattīhi aṭṭhārasahi ca mahāvipassanāhi taṃ dassetuṃ ‘‘ñāṇa’’ntiādimāha. Nāmarūpapariggahaṇakaṅkhāvitaraṇānañhi vibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāya ṭhitassa aniccasaññādayo sijjhanti. Tathā jhānasamāpattīsu anabhiratinimittena pāmojjena tattha anabhiratiyā vinoditāya jhānādīnaṃ samadhigamoti samāpattivipassanaṃ arativinodanaavijjāpadālanaupāyo. Uppaṭipāṭiniddeso pana nīvaraṇasabhāvāya avijjāya heṭṭhānīvaraṇesu saṅgahadassanatthanti daṭṭhabbaṃ. Kiñcāpi paṭhamajjhānūpacāreyeva dukkhaṃ, catutthajjhānūpacāreyeva sukhaṃ pahīyati, atisayappahānaṃ pana sandhāyāha ‘‘catutthajjhānaṃ sukhadukkhe’’ti.
比库应当随时随地保持觉知清醒。作为初禅的辅助修习，宁离欲乐、取断欲乐境界的初禅近行，是由“放弃世间贪欲”等法所成。初禅前段修持之因由，在此处已有说明，因此在“无嗔”等语中，意涵亦应如此理解。此处共八门（次）入八十八种禅定境界，乃至四种大般若禅以及四圣谛之道，皆以此为教导根基。其中无嗔者，即慈心。光明念者是说，以心意专注修持由观照现前光明所生起的觉知。无散乱者即定。法理阐明者谓善法适当之总相，谓“具缘法名称之阐明”。如此，经由断欲等烦恼障碍，依“放弃世间贪欲”等义语修持而得之初禅先导道路，示现修持禅悦与断欲乐趣。今以妙方便引导，欲以八门禅定达成十八种大般若禅境之显现，称其为“智”等。缘姓名色所有之牵挂及疑惑障碍，被身于智识得正知解脱，因无常觉知等而渐次抑伏。至于禅那入定，因不喜欢之缘起所现散乱遭译欢喜感激，于禅那等得入定。所谓达定与观慧相调和，令无喜欢而欢喜之禅定成就之智识，乃断除烦恼之妙方便。正理说者，在于为除烦恼之无明，而讲解障碍烦恼之根由。初禅近行时，虽有苦感，至第四禅近行时则生乐感。于断尽苦乐之过患修持，谓“第四禅中存乎苦与乐”。
Aniccassa , aniccanti ca anupassanā aniccānupassanā, tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya anupassanāyetaṃ nāmaṃ. Niccasaññanti saṅkhatadhammesu niccā sassatāti pavattaṃ micchāsaññaṃ. Saññāsīsena diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito paresupi. Nibbidānupassananti saṅkhāresu nibbindanākārena pavattaṃ anupassanaṃ. Nandinti sappītikataṇhaṃ. Virāgānupassananti virajjanākārena pavattaṃ anupassanaṃ. Nirodhānupassananti saṅkhārānaṃ nirodhassa anupassanaṃ. ‘‘Te saṅkhārā nirujjhantiyeva, āyatiṃ samudayavasena na uppajjantī’’ti evaṃ vā anupassanā nirodhānupassanā. Tenevāha ‘‘nirodhānupassanāya nirodheti no samudetī’’ti. Muccitukāmatā hi ayaṃ balappattāti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā. Paṭisaṅkhā santiṭṭhanā hi ayaṃ. Ādānanti niccādivasena gahaṇaṃ. Santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ ghanasaññā. Āyūhanaṃ abhisaṅkharaṇaṃ. Avatthāvisesāpatti vipariṇāmo. Dhuvasaññanti thirabhāvaggahaṇaṃ.
无常观即观察无常，是对三界境界如实观照无常之观法。常见是错误见，认为所有有为法为永恒不变。这种见解应由拥有假见的心识所理解，称为执着。此理以此类推，可推及其他文献。对有为法生起厌离者，称为厌离观。对渴爱生起厌离者，名为离欲观。对有为法见其灭尽，称为灭尽观。“这些行法必然灭尽，未来不再生起”，此即灭尽观。故讲“灭尽观者于断灭乃观，不观生起”，表示灭尽观趣向断灭。此乃力所能及欲获自由之观。以舍弃为趣之观，即为舍弃观。舍弃即是反思悔过。恒常、共同、连续之法，应聚于心识而缜密体会。共有心识相续的工作称为统一聚合。秉持、发动、变化之理。坚定识谓对真理稳固之把握。
Nimittanti samūhaghanavasena, sakiccaparicchedatāya ca saṅkhārānaṃ saviggahataṃ. Paṇidhinti rāgādipaṇidhiṃ. Sā panatthato taṇhāvasena saṅkhāresu ninnatā. Abhinivesanti attānudiṭṭhi. Aniccadukkhādivasena sabbadhammatīraṇaṃ adhipaññādhammavipassanā. Sārādānābhinivesanti asāre sāranti gahaṇavipallāsaṃ. ‘‘Issarakuttādivasena loko samuppanno’’ti abhiniveso sammohābhiniveso. Keci pana ‘‘ahosiṃ nu kho ahamatītamaddhānantiādinā (ma. ni. 1.18; saṃ. ni. 2.20) pavattasaṃsayāpatti sammohābhiniveso’’ti vadanti. Saṅkhāresu tāṇaleṇabhāvaggahaṇaṃ ālayābhiniveso. ‘‘Ālayaratā ālayasammuditā’’ti (dī. ni. 2.64, 67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8) ca vacanato ālayo taṇhā, sāyeva cakkhādīsu rūpādīsu ca abhinivesavasena pavattiyā ālayābhinivesoti keci. Evaṃ ṭhitā te saṅkhārā paṭinissajjīyantīti pavattaṃ ñāṇaṃ paṭisaṅkhānupassanā. Vaṭṭato vigatattā vivaṭṭaṃ nibbānaṃ, tattha ārammaṇasaṅkhātena anupassanena pavattiyā vivaṭṭānupassanā gotrabhu. Saṃyogābhinivesanti saṃyujjanavasena saṅkhāresu nivesanaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhe kilese apekkhitvā vuttaṃ, aññathā dassanappahātabbāpi dutiyamaggavajjhehipi oḷārikāti. Aṇusahagateti aṇubhūte. Idaṃ heṭṭhimamaggavajjhe apekkhitvā vuttaṃ. Sabbakileseti avasiṭṭhasabbakilese. Na hi paṭhamādimaggehipi pahīnā kilesā puna pahīyantīti.
相，是指诸有为法集聚成实体，已达完成分割。愿望即贪欲之愿。渴爱者于有为法中妄恋。执著缘着自己身份见。观慧通达苦无常诸诸法，超越所有法界之理。执著于色欲诸欲，乃诱使迷惑之执著。有人谓“世间由贪欲等烦恼所生”，执著即迷惑执著。有些则谓，“疑惑执著生起于‘我曾非我’等疑怨”，称为疑惑执著。于有为法中，根本洞穴形态具的住执著。所谓“所住着即住于所住处”，如《大毗婆沙论》中所说，所住即贪欲，于眼根等具相续执著，名为根本执著（住执著）。如此定者宁静而不喜逸之缘起，是欲乐濡染无喜乐定，乃达定与观境相互作用之方。详细说明内障烦恼根本是无明，须于诸烦恼之因缘作概说。即使只是在初禅近行时，痛苦会消除；在第四禅近行时，亦有快乐生起；断除痛苦与快乐之过患，谓“第四禅含苦乐”。
Evanti paṭisambhidāmagge (paṭi. ma. 1.41, 95) nekkhammapāḷiyā yojanaṃ nigametvā dīghanikāyetiādinā dasuttarapariyāyena (dī. ni. 3.350 ādayo) yojanaṃ dasseti . Ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramatīti ca nayidaṃ dasuttarasutte (dī. ni. 3.350 ādayo) āgataniyāmena vuttaṃ, tattha pana ‘‘eko dhammo bhāvetabbo, eko dhammo pahātabbo’’ti desanā āgatā. Evaṃ santepi yasmā atthato bhedo natthi, tasmā paṭisambhidāmagge (paṭi. ma. 1.41, 95) nekkhammapāḷiyaṃ āgatanīhāreneva ‘‘ekaṃ dhammaṃ bhāvento ramati, ekaṃ dhammaṃ pajahanto ramatī’’ti vuttaṃ. Esa nayo sesavāresupi.
于正理断慧之道中，以出离经文结合为示范，依《长部论》等十余经义归纳。专注一法修习之道乐，及舍一法弃之道乐，在《十卷经论》中见示，且有“应修一法，应舍一法”之教导。此谓其义无差别，因此于正理断慧论中，结合出离经文趣理而说“专修一法而乐，专舍一法而乐”。此乃指示其余后续教理之基准。
Evantiādinā dasuttarapariyāyena (dī. ni. 3.350 ādayo) yojanaṃ nigametvā idāni satipaṭṭhānasuttantapariyāyena (ma. ni. 1.105 ādayo) yojanaṃ dassetuṃ ‘‘majjhimanikāye’’tiādi āraddhaṃ. Kāmañcettha kāyānupassanāvaseneva saṃkhipitvā yojanā katā, ekavīsatiyā pana ṭhānānaṃ vasenapi yojanā kātabbā. Idāni abhidhammaniddesapariyāyena dassetuṃ ‘‘abhidhamme niddesapariyāyenā’’tiādi āraddhaṃ. Aniccatotiādīsu yaṃ vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāsu (visuddhi. 2.698; visuddhi. mahāṭī. 2.698) vuttanayena veditabbaṃ.
依此，在《十卷经论》结合经文示范后，今于《念处经论》中，以各中部为起点示范修持。于欲境中，有身体观照法，已简略结合。身体所摄处二十一之多，是复须结合修持。现以阿毗达摩义理阐明诸义，是以“以阿毗达摩义理阐明”为起点。诸无常等主题之义，当依《清净道论》注解中述说之例加以释明。
Ukkaṇṭhitanti adhikusalesu dhammesu pantasenāsanesu ca ukkaṇṭhādiñca, ananuyogoti attho. Ariyavaṃsapūrako dhīro sīlavā bhikkhu ariyavaṃsaparipūraṇassa bhedaṃ anicchanto samāhito vipassako ca paccayaghātena aratiyā ratiyā ca sahitā abhibhavitā hotīti vuttaṃ ‘‘aratiratisaho, bhikkhave, dhīro’’ti. Sesaṃ suviññeyyameva.
渴望，藏语意为于善法及毗舍那境中之强烈追求与渴虑，意为不与之状态。稳固仁者，护持戒律之比库，虽无意分别正行之完备而生起差别，然以智慧断恶缘故，能超越对苦乐等执著，故谓“爱苦乐者，尊比库，智也”。此理应作最终认识。
Ariyavaṃsasuttavaṇṇanā niṭṭhitā. · 《圣种经》注释完毕。
9. Dhammapadasuttavaṇṇanā九、《法句经》注释
§29
29. Navame jhānādibhedo dhammo pajjati etenāti dhammapadaṃ, anabhijjhāva dhammapadaṃ anabhijjhādhammapadaṃ, anabhijjhāpadhāno vā dhammakoṭṭhāso anabhijjhādhammapadaṃ. Evaṃ sesesupi. Atthato pana anabhijjhādhammapadaṃ nāma alobho vā alobhasīsena adhigatajjhānavipassanāmaggaphalanibbānāni vā. Abyāpādo dhammapadaṃ nāma mettā vā mettāsīsena adhigatajjhānādīni vā. Sammāsatidhammapadaṃ nāma sūpaṭṭhitassati vā satisīsena adhigatajjhānādīni vā. Sammāsamādhidhammapadaṃ nāma aṭṭhasamāpatti vā aṭṭhasamāpattisīsena adhigatajjhānavipassanāmaggaphalanibbānāni vā. Dasaasubhavasena vā adhigatajjhānādīni anabhijjā dhammapadaṃ. Catubrahmavihāravasena adhigatāni abyāpādo dhammapadaṃ. Dasānussati āhārepaṭikūlasaññāvasena adhigatāni sammāsatidhammapadaṃ. Dasakasiṇaānāpānavasena adhigatāni sammāsamādhidhammapadaṃ. Anabhijjhālūti anabhijjhāyanasīlo. Abhipubbo jhesaddo abhijjhāyanaṭṭho. Tenevāha ‘‘nittaṇho hutvā’’ti. Pakatibhāvaṃ avijahantenāti parisuddhabhāvaṃ sabhāvasaṅkhātaanavajjasaṅkhātaṃ pakatibhāvaṃ avijahantena. Sāvajjadhammasamuppattiyā hi cittassa anavajjabhāvo jahito hotīti.
第29条，关于第九禅等的分别现起之法，由此显现为法言，谓之无贪法言、无贪法言、无贪心法言或无贪法言的法集。余次亦然。但就义理而言，无贪法言是指无贪者、由无贪修习正定与正观之道，证得涅槃者。无恼法言是指慈无恼者，由慈修习诸禅等行。正念法言是指坚固正念者，由正念修习诸禅等。正定法言是指八种定境者，由八正定修证诸禅与正观之道，证得涅槃。十种吉祥相所成之禅等为无贪法言；四梵住所成之禅等为无恼法言；十种念佛违食观所成为正念法言；十种遍明与入息念法成就为正定法言。无贪者即无贪习气者。贪习气的首音“abhijjhāyana”由“abhijjhāya”（无贪）和“anaṭṭho”（其缚）组成，因此称为“断绝之义”。显然其教法以远离染污、未污垢之纯净状态为标志。因缘有为，心的无玷污状态得以舍离。
Dhammapadasuttavaṇṇanā niṭṭhitā. · 《法句经》注释已完结。
10. Paribbājakasuttavaṇṇanā十、游方者经注释
§30
30. Dasame abhiññātāti ediso ca ediso cāti abhilakkhaṇavasena ñātā. Tenāha ‘‘ñātā pākaṭā’’ti. Paṭisallānā vuṭṭhitoti ettha paṭisallānanti tehi tehi saddhivihārikaantevāsikaupāsakādisattehi ceva rūpārammaṇādisaṅkhārehi ca paṭinivattitvā apasakkitvā sallīnaṃ nilīyanaṃ, ekībhāvo pavivekoti vuttaṃ hoti. Yo tato vuṭṭhito, so paṭisallānā vuṭṭhito nāma hoti. Bhagavā pana yasmā paṭisallānā uttamato phalasamāpattito vuṭṭhāsi, tasmā vuttaṃ ‘‘paṭisallānā vuṭṭhitoti phalasamāpattito vuṭṭhito’’ti. Vatthukāmesūti rūpādīsu kilesakāmassa vatthubhūtesu kāmesu. Bahalarāganti thiramūladummocanīyatāhi ajjhosānena bahalabhūtaṃ kilesakāmaṃ . Sakāraṇāti yehi kāraṇehi paresaṃ vāde dosaṃ dassenti, tehi kāraṇehi sakāraṇā. Na hi lakkhaṇayuttena hetunā vinā paravādesu dosaṃ dassetuṃ sakkā.
第30条，所谓第十种神通，是说此与彼皆知的经验。故曰“已知即显”。自在而起即无染由于对各个信仰、依止者及其所供养，及识诸色境等境界因缘进行返反、摒弃、隐匿、统一寂静、独处等修习而产生。由此起者即称为自在而起。世尊因安住于自在而得最大果位，故说“自在而起即成就者”。所谓欲界的所缘色法，是指生涯于欲欲爱根本的色境。众染欲，因其根深难除而现起不能断的贪欲。因所缘之缘故，标示缘者谓之“缘缘”。无缘之因则不能显现对他者之过失，故唯有因缘才能引发过失的显现。
Evamādīti ettha ādisaddena ‘‘natthi hetu natthi paccayo sattānaṃ saṃkilesāyā’’ti (dī. ni. 1.168) evamādiṃ saṅgaṇhāti, tasmā evamādivādino evaṃ hetuppaṭikkhepavādinoti attho. Ettha ca natthikadiṭṭhi vipākaṃ paṭibāhati, akiriyadiṭṭhi kammaṃ paṭibāhati, ahetukadiṭṭhi ubhayaṃ paṭibāhati. Tattha kammaṃ paṭibāhantena vipāko paṭibāhito hoti, vipākaṃ paṭibāhantenapi kammaṃ paṭibāhitaṃ. Iti sabbepete atthato ubhayapaṭibāhakā ahetuvādā ceva akiriyavādā ca natthikavādā ca honti.
如此说，即以开端言“众有无因无缘”的见解（引自《中部相应篇》1.168）来综合说明，因此称为以此等开端理论为主张“缘起否定说”的本义。此处说“无因见断灭果报”，无行见断做业，“无因无行见则二者皆断”。由此看来，断业者果必断，断果者业亦断。综上所述，若从义理角度说，二者均断者即无因论者、无行为论者及断灭论者。
Okkantaniyamāti ogāḷhamicchattaniyamā. Sajjhāyatīti taṃ diṭṭhidīpakaṃ ganthaṃ uggahetvā paṭhati. Vīmaṃsatīti tassa atthaṃ vicāreti. Tassātiādi vīmaṃsanākāradassanaṃ. Tasmiṃārammaṇeti yathāparikappitahetupaccayābhāvādike natthi hetūtiādinayappavattāya laddhiyā ārammaṇe. Micchāsati santiṭṭhatīti ‘‘natthi hetū’’tiādivasena anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena evametanti nijjhānakkhamabhāvūpagamanena nijjhānakkhantiyā tathāgahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samānīyamānā micchāvāyāmopatthambhitā ataṃsabhāvaṃ taṃsabhāvanti gaṇhantī micchāsatīti laddhanāmā taṃladdhisahagatā taṇhā santiṭṭhati. Cittaṃ ekaggaṃ hotīti yathāvuttavitakkādipaccayalābhena tasmiṃ ārammaṇe avaṭṭhitatāya anekaggataṃ pahāya cittaṃ ekaggaṃ appitaṃ viya hoti micchāsamādhinā. Sopi hi paccayavisesena laddhabhāvanābalo kadāci samādhānapaṭirūpakiccakaro hotiyeva paharaṇavijjhanādīsu viyāti daṭṭhabbaṃ.
所谓戒断，是指严厉的邪见律仪。誦戒者，是指接受并诵习此见明之书。思惟者，指对此义的揣摩批判。由此而知其所缘取的缘起路径因中，因缘等相不立之见。由于“无因”见等之教导而应得此缘起理解。错误禅固存者谓无因等见谬误所致，其依循而得的见解先锋着眼于心的持续保持及相续，通过反复培育而生的错误思想稳固，从而形成很强的错误持守状态。心专注是因依赖如上意念等所获，在该所缘处心得以一境，借由错误的禅定发展，心亦为专注。针对障碍，有时错误禅的修行者表现很弱，出现如假装进入禅定的现象，于各类禁忌及战斗拳脚中亦能见此。
Javanāni javantīti anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sabbapacchime javanavāre satta javanāni javanti. Paṭhamajavane satekiccho hoti, tathā dutiyādīsūti dhammasabhāvadassanametaṃ, na pana tasmiṃ khaṇe tesaṃ satekicchabhāvāpādanaṃ kenaci sakkā kātuṃ. Tatthāti tesu tīsu micchādassanesu. Koci ekaṃ dassanaṃ okkamatīti yassa ekasmiṃyeva abhiniveso āsevanā pavattā, so ekaṃyeva dassanaṃ okkamati. Yassa dvīsu tīsupi vā abhiniveso āsevanā pavattā, so dve tīṇi okkamati. Etena yā pubbe ubhayapaṭibāhikatāmukhena pavattā atthasiddhā sabbadiṭṭhikā, sā pubbabhāgiyā, micchāniyāmokkantiyā pana yathāsakaṃ paccayasamudāgamadiṭṭhito bhinnārammaṇānaṃ viya visesādhigamānaṃ ekajjhaṃ anuppattiyā abhikiṇṇā evāti dasseti. Ekasmiṃ okkantepi dvīsu tīsu okkantesupi niyatamicchādiṭṭhikova hotīti iminā tissannampi diṭṭhīnaṃ samānaphalataṃ samānabalañca dasseti. Tasmā tissopi cetanā ekassa uppannā aññamaññaṃ anubalappadāyikā honti.
所谓波旬者，乃依其因缘，诸般时次中，既往波旬会合流转的各期，末期，即第七波旬，也即全部过去的最后波旬，称为七波旬。第一波旬具百劫之业力，第二波旬以后亦复如是。此为诸法会相显现，但于当下时刻，不能为任何人于其示现之境界作出百劫之业力的观察故也。所谓此处乃指三种邪见。若一邪见独自入侵者即称“一邪见入侵”；若二或三邪见同时入侵者即称二、三邪见入侵。由此说，早期众生由二者皆断立场起显现诸见，如彼以往纠缠着而从三数恶行邪见流出的相貌，现今虽未显然成就，但已为断绝单一所欲不可得。即使在单一入侵情况下，以及两三入侵下，皆存固有之邪见。借此可见三者之见亦具共同特质与力量。因为三者皆同归一心，故此三者间相互助益。
Kiṃ panesa etasmiññeva attabhāve niyato, udāhu aññasmimpīti? Etasmiññeva niyato. Akusalañhi nāmetaṃ abalaṃ, na kusalaṃ viya mahābalaṃ. Aññathā sammattaniyāmo viya accantiko siyā, āsevanavasena pana bhavantarepi taṃ taṃ diṭṭhiṃ rocetiyeva. Tenevāha ‘‘vaṭṭakhāṇuko nāmesa satto’’ti. Tasmā ‘‘sakiṃ nimuggo nimuggo eva bālo’’ti viya vaṭṭakhāṇujotanā, yādisehi pana paccayehi ayaṃ taṃ dassanaṃ okkanto puna kadāci micchattaniyāmo tappaṭikkhepapaccaye paṭicca tato sīsukkhepanamassa na hotīti na vattabbaṃ. Tena vuttaṃ ‘‘yebhuyyenā’’ti. Edisāti ‘‘buddhānampi atekicchā’’tiādinā vuttasadisā.
虽说此种依缘状态之固持，譬如“他人也”，实则仅限于所缘境。在此一境中必然如此。非善即非力，恶则甚弱，如此则正当受到统摄约束，尽管其他凡夫于各自身各已受自己所趣持之见生出爱欲。因而有言曰“漏漏茧”，意即如洞中绕茧一般，若于各种因缘缘起下，此见相继侵入，则必定有他时又出现错误次第管辖之情形，互相依存，无法根本脱离。因此不应说无头之患“无所依止”。故有云“如彼甚多种智慧佛”，意为佛虽智慧广大，但其中皆见一理。此即前人所称的：见已知。
Attanonindābhayenāti ‘‘sammā diṭṭhiñca nāma te garahantī’’tiādinā attano upari parehi vattabbanindābhayena. Ghaṭṭanabhayenāti tathā paresaṃ apasādanabhayena. Sahadhammena parena attano upari kātabbaniggaho upārambho, tato parittāso upārambhabhayaṃ. Taṃ pana atthato upavādabhayaṃ hotīti āha ‘‘upavādabhayenā’’ti. Paṭippassaddhivasena abhijjhā vinayati etenāti abhijjhāvinayo, arahattaphalaṃ. Tenāha ‘‘abhijjhāvinayo vuccati arahatta’’nti.
自讥无畏者，谓为“正见者名为彼等之所恶”，以此等语言对己乃至他人往来指斥之无畏。被阖合无畏者，即因他人之污损而无所畏惧也。内心相应地，对于他者应行之积累修持及开始，故生诸防备而畏其开始。然此实质上是对因言辞诤议而生之畏惧，故称“因诤议之畏惧”。由修习平静慧观而使贪欲渐消灭，谓之贪欲的消除，即阿拉汉果。故云“贪欲的消除名为阿拉汉”。
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