6. Abyākatavaggo · 6. 无记品义注
6. Abyākatavaggo6. 无记品
1. Abyākatasuttavaṇṇanā1. 无记经注释
§54
54. Chaṭṭhavaggassa paṭhame abyākatavatthūsūti ekaṃsādivasena akathitavatthūsu. Tathāgatoti satto. Diṭṭhigatametanti micchādiṭṭhimattakametaṃ, na tāya diṭṭhiyā gahitasatto nāma atthi. Paṭipadanti ariyamaggaṃ. Na chambhatīti diṭṭhivasena na kampati. Sesapadesupi eseva nayo. Taṇhāgatanti diṭṭhitaṇhā. Saññāgatādīsupi eseva nayo. Diṭṭhisaññā eva hettha saññāgataṃ, diṭṭhinissitamānoyeva diṭṭhimaññitameva vā maññitaṃ, diṭṭhipapañcova papañcitaṃ, diṭṭhupādānameva upādānaṃ, diṭṭhiyā virūpaṃ paṭisaraṇabhāvoyeva vippaṭisāro nāmāti veditabbo. Ettha ca diṭṭhiggahaṇena dvāsaṭṭhi diṭṭhiyo, diṭṭhinirodhagāminipaṭipadāgahaṇena sotāpattimaggo gahitoti.
第五十四章，第六章第一节名为未说义者，其义如同独语未说之义。所谓“如来”者，谓其为存有。所谓“有见者”，是指因邪见执著此存有，但以存有者非真实之我故，无谓其以见执著之存在。所谓道者，即圣道。所谓“不动”，以见境观之，不生摇动。余文亦复如是解释。所谓“有渴者”，是指已识见之渴。自称分别者亦同。于此处“见分别”为有分别，依见为据，或谓为分别，似与分别缠绕之计较，或谓见之执着，或谓由见生之退避作用。此处应知谓“见受持”包括二十六种见，及有见灭去之道，指初果圣道得入者得此旨意。
2. Purisagatisuttavaṇṇanā2. 人趣经注释
§55
55. Dutiye purisagatiyoti purisassa ñāṇagatiyo. Anupādāparinibbānanti apaccayanibbānaṃ. No cassāti atīte attabhāvanibbattakaṃ kammaṃ no ce abhavissa. No ca me siyāti etarahi me ayaṃ attabhāvo na siyā. Na bhavissatīti etarahi me anāgatattabhāvanibbattakaṃ kammaṃ na bhavissati. Na ca me bhavissatīti anāgate me attabhāvo na bhavissati. Yadatthi yaṃ bhūtanti yaṃ atthi yaṃ bhūtaṃ paccuppannakkhandhapañcakaṃ. Taṃ pajahāmīti upekkhaṃ paṭilabhatīti taṃ tattha chandarāgappahānena pajahāmīti vipassanupekkhaṃ paṭilabhati. Bhave na rajjatīti atīte khandhapañcake taṇhādiṭṭhīhi na rajjati. Sambhave na rajjatīti anāgatepi tatheva na rajjati. Atthuttaripadaṃ santanti uttari santaṃ nibbānapadaṃ nāma atthi. Sammappaññāya passatīti taṃ sahavipassanāya maggapaññāya sammā passati. Na sabbena sabbanti ekaccānaṃ kilesānaṃ appahīnattā saccapaṭicchādakassa tamassa sabbaso aviddhaṃsitattā na sabbākārena sabbaṃ. Haññamāneti saṇḍāsena gahetvā muṭṭhikāya koṭṭiyamāne. Antarāparinibbāyīti upapattisamanantarato paṭṭhāya āyuno vemajjhaṃ anatikkamitvā etthantare kilesaparinibbānena parinibbuto hoti. Anupahacca talanti ākāsatalaṃ anupahacca anatikkamitvā , bhūmiṃ appatvā ākāseyeva nibbāyeyyāti imāhi tīhi upamāhi tayo antarāparinibbāyī dassitā.
第五十五章，第二节名为人之进程者，谓人的认知之进展。所谓无执涅槃，谓无生灭涅槃。谓不到者，过去所作之自性之业不再发生。谓非我有者，今时我相不复存在。谓非未来者，未来自性之业不将生起。谓未来非我者，未来我相不生。所谓有者者，即存有，谓诸幽微聚合体成二十一俱五蕴。谓舍者，谓平等心获得，此由离欲爱分别，得见无分别之观所以舍。谓于存在不着，谓见境无执着于过去五蕴因贪嗔见不动。谓于将来亦然，未来亦如是无着。谓超越层次，谓有优越之安静，名为涅槃境。谓以正慧见，谓由正观达涅槃智，正理了解。谓非尽除，谓非绝除所有烦恼，乃是依真理分别之不糊涂，不是全然断绝。谓断灭略，谓以捆聚之手拳握紧缘起。谓间际涅槃，谓生即灭后过渡界中，中寿已过，未尽恶断而涅槃也。谓不接触，谓空域不着，超越空间状态。以上三者以譬喻表明间际涅槃之意。
Upahaccaparinibbāyīti āyuvemajjhaṃ atikkamitvā pacchimakoṭiṃ appatvā parinibbuto hoti. Upahacca talanti jalamānā gantvā ākāsatalaṃ atikkamitvā pathavītalaṃ vā upahanitvā pathaviyaṃ patitamattāva nibbāyeyya. Asaṅkhārena appayogena kilese khepetvā parinibbāyīti asaṅkhāraparinibbāyī. Sasaṅkhārena sappayogena kilese khepetvā parinibbāyīti sasaṅkhāraparinibbāyī. Gacchanti nirārakkhaṃ araññaṃ. Dāyanti sārakkhaṃ abhayatthāya dinnaṃ araññaṃ. Sesamettha uttānatthameva. Imasmiṃ sutte ariyapuggalāva kathitāti.
所谓上接涅槃，即越生中寿，断尽外续而得究竟涅槃。所谓下接涅槃，谓如潜水升空，超越大地界然后涅槃。无所有涅槃，谓无漏善缘断灭而得涅槃。有所有涅槃，谓有漏善缘断灭得涅槃。诸人行路无护，且入林中；护林者为护安而设林中；余当以此训诂此经所说诸圣人事迹也。
3. Tissabrahmāsuttavaṇṇanā3. 帝萨梵天经注释
§56
56. Tatiye bhikkhuniyoti mahāpajāpatiyā parivārā pañcasatā bhikkhuniyo. Vimuttāti pañcahi vimuttīhi vimuttā. Anupādisesāti upādānasesaṃ aṭṭhapetvā pañcahi vimuttīhi anavasesāhipi vimuttā. Saupādisese vā saupādisesoti saupādānasese puggale ‘‘saupādānaseso aya’’nti. Itarasmimpi eseva nayo. Tissoti therassa saddhivihārikabrahmā. Anulomikānīti paṭipattiyā anulomāni vivittāni antimapariyantimāni. Indriyānīti saddhādīni vipassanindriyāni. Samannānayamānoti samannāhāre ṭhapayamāno. Na hi pana teti idaṃ kasmā ārabhi? Sattamassa puggalassa dassanatthaṃ. Sattamo hi saddhānusāripuggalo na dassito. Atha bhagavā balavavipassakavasena taṃ dassento evamāha. Tattha sabbanimittānanti sabbesaṃ niccanimittādīnaṃ. Animittanti balavavipassanāsamādhiṃ.
第五十六章，第三节谓比库尼者，谓大巴嘉巴娣果德弥之属众共计五百。谓解脱，谓有五解脱。谓无执分别，谓断尽我执，无余漏亦得五解脱之无余地。谓有余执，无余执者谓由余取所属存，称为有余取。余取之人称作“有余取者”，他义亦复如是。谓“三者”，谓长老之信等正行。谓随顺，谓修行行法相顺，得见知识，得超越，终至边际。谓根，谓信等五根，谓观根等五根。谓具足，谓遂得成就。此语何由始乎？为示七人。第七人谓随信者非示以见者也。世尊以强大观察力示现之，称一切因缘，一切常因等。谓无因，谓断除观察定力。
4. Sīhasenāpatisuttavaṇṇanā4. 狮子将军经注释
§57
57. Catutthe maccharīti pañcamaccherayutto. Kadariyoti thaddhamacchariyo, paresaṃ diyyamānampi vāreti. Anuppadānaratoti punappunaṃ dānaṃ dadamānova ramati. Anukampantāti ‘‘ko ajja amhehi anuggahetabbo, kassa deyyadhammaṃ vā paṭiggaṇheyyāma, dhammaṃ vā deseyyāmā’’ti evaṃ cittena anukampamānā.
第五十七章，第四节谓蚊蝇，谓五种蚊类。谓刺客，谓毒蚊，能障碍他方。谓不贪，谓反复施供不离施乐。谓慈悲，谓“谁今日安然为我等护持？为谁受持施法？”心生慈意。
5. Arakkheyyasuttavaṇṇanā5. 不可守护经注释
§58
58. Pañcame nimittanti dhammanimittampi puggalanimittampi. Ayañhi attanā desitadhamme ekapadampi durakkhātaṃ aniyyānikaṃ apassanto dhammanimittaṃ na samanupassati, ‘‘durakkhāto tayā dhammo na svākkhāto’’ti uṭṭhahitvā paṭippharantaṃ ekaṃ puggalampi apassanto puggalanimittaṃ na samanupassati nāma. Sesadvayepi eseva nayo. Chaṭṭhasattamāni uttānāneva.
第五十八章，第五节谓缘象，谓法缘及人缘。此因自身所说教法中一字错失不见，未见法缘故，谓“由此法错漏，法不清楚。”反转即曰“未见一人之缘故，未见人缘。”余二亦同。第六、第七者谓前述以上。
8. Pacalāyamānasuttavaṇṇanā第八《昏睡经》注释
§61
61. Aṭṭhame pacalāyamānoti taṃ gāmaṃ upanissāya ekasmiṃ vanasaṇḍe samaṇadhammaṃ karonto sattāhaṃ caṅkamanavīriyena nimmathitattā kilantagatto caṅkamanakoṭiyaṃ pacalāyamāno nisinno hoti. Pacalāyasi noti niddāyasi nu. Anumajjitvāti parimajjitvā. Ālokasaññanti middhavinodanaālokasaññaṃ. Divāsaññanti divātisaññaṃ. Yathā divā tathā rattinti yathā divā ālokasaññā adhiṭṭhitā, tathā naṃ rattimpi adhiṭṭhaheyyāsi. Yathā rattiṃ tathā divāti yathā ca te rattiṃ ālokasaññā adhiṭṭhitā, tathā naṃ divāpi adhiṭṭhaheyyāsi. Sappabhāsanti dibbacakkhuñāṇatthāya sahobhāsaṃ. Pacchāpuresaññīti purato ca pacchato ca abhiharaṇasaññāya saññāvā. Antogatehi indriyehīti bahi avikkhittehi anto anupaviṭṭheheva pañcahi indriyehi. Middhasukhanti niddāsukhaṃ. Ettakena ṭhānena bhagavā therassa middhavinodanakammaṭṭhānaṃ kathesi. Soṇḍanti mānasoṇḍaṃ. Kiccakaraṇīyānīti ettha avassaṃ kattabbāni kiccāni, itarāni karaṇīyāni. Maṅkubhāvoti nittejatā domanassatā. Ettakena ṭhānena satthārā therassa bhikkhācāravattaṃ kathitaṃ.
第六十一章 第八条说明：修行人离开所在村落，依靠某一森林边缘，精进修习沙门法门，连续七天以坚毅的勇猛精进调伏身心，最终达到疲惫而安然坐眠的境地。这里所言“pacalāyasi noti”指的是入睡，即打盹。术语“anumajjitvā”意味着稍稍闭目休息。光的感知称为“ālokasañña”，即唤醒时感受到的光光明感；“middhavinoda”是睡眠中断时光觉的显现。白天时代感知为“divāsañña”，即重于白昼的觉知。“如白昼，夜晚受其影响，白日的觉知保持，夜晚亦应被觉知所支配”，反之亦然。所谓“sappabhāsanti”是通过天眼之眼神通，感知周围景物的光明透彻互照。所谓“pacchāpuresaññī”意指对前后方及周围环境的意识。内外感官分别对应“antojatehi indriyehi”，其中外在是五根未被遮蔽且未关闭的感官。睡眠的快乐称“middhasukha”，即打盹的舒适感。此处世尊论述了长老修习睡眠中断的禅定方式。“soṇḍa”是指心念疲惫困顿的状态。“kiccakaraṇīyāni”说明此中应当从事的重要行为与其他行为。形容心境低沉为“maṅkubhāva”，意味着心志不振与痛苦。此段讲述了佛陀对长老比库们的教诲，指导其修习禅定中断睡眠之法。
Idāni bhasse pariyantakāritāya samādapetuṃ tasmātihātiādimāha. Tattha viggāhikakathanti ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsī’’tiādinayappavattā viggāhikakathā. Nāhaṃ moggallānātiādi pāpamittasaṃsaggavivajjanatthaṃ vuttaṃ. Kittāvatā nu khoti kittakena nu kho. Taṇhāsaṅkhayavimutto hotīti taṇhāsaṅkhaye nibbāne taṃ ārammaṇaṃ katvā vimuttacittatāya taṇhāsaṅkhayavimutto nāma saṃkhittena kittāvatā hoti. Yāya paṭipattiyā taṇhāsaṅkhayavimutto hoti, tameva khīṇāsavassa bhikkhuno pubbabhāgapaṭipadaṃ saṃkhittena desethāti pucchati. Accantaniṭṭhoti khayavayasaṅkhātaṃ antaṃ atītāti accantā, accantā niṭṭhā assāti accantaniṭṭho, ekantaniṭṭho satataniṭṭhoti attho. Accantayogakkhemīti accantaṃ yogakkhemī, niccayogakkhemīti attho. Accantabrahmacārīti accantaṃ brahmacārī, niccabrahmacārīti attho. Accantaṃ pariyosānamassāti purimanayeneva accantapariyosāno. Seṭṭho devamanussānanti devānañca manussānañca seṭṭho uttamo. Evarūpo bhikkhu kittāvatā hoti, saṅkhepeneva tassa paṭipattiṃ kathethāti yācati.
现在，为使语言能得到终究完成，所以说“tasmātihāti”（因此如此等语）。这里称为释义，就是说“你不曾了知此法律”，这类疑难问题由释义者加以说明。并非说某某如摩诃迦罗等人，是为断除恶友交结而说的。究竟以何量度呢？以何标准呢？由贪欲断灭而解脱，所以说是贪欲断灭者；断灭贪欲时立起这种境界，以解脱心得自由，则简称为「kittāvatā」的断灭。依何行法而成贪欲断灭者，问说正是断尽染污比库的前段修行，略说之。所谓“accantaniṭṭha”是终极的终止，谓尽头，是过去已尽，称为终究；或谓了尽，谓终究已了，是纯粹终结、常常终结之意。所谓“accantayogakkhemī”是终极的修持护持，“niccayogakkhemī”的意思。同样，“accantabrahmacārī”是终极的梵行者，“niccabrahmacārī”的意。说“终极的完结”是过去到来的终极完结。所谓“上等者，是诸天人中的至尊”，谓天与人中最胜最高者。如此这等的比库便称为「kittāvatā」者，简要陈述其修行法即可，愿此问者如是获得答复。
Sabbe dhammā nālaṃ abhinivesāyāti ettha sabbe dhammā nāma pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo, te sabbepi taṇhādiṭṭhivasena abhinivesāya nālaṃ na pariyattā na samattā na yuttā. Kasmā? Gahitākārena atiṭṭhanato. Te hi niccā sukhā attāti gahitāpi aniccā dukkhā anattāva sampajjanti. Tasmā nālaṃ abhinivesāya. Abhijānātīti aniccaṃ dukkhaṃ anattāti ñātapariññāya abhijānāti. Parijānātīti tatheva tīraṇapariññāya parijānāti. Yaṃkiñci vedananti antamaso pañcaviññāṇasampayuttaṃ yaṃkiñci appamattakampi vedanaṃ anubhavati. Iminā bhagavā therassa vedanāvasena ca vinivaṭṭetvā arūpapariggahaṃ dassesi.
一切法非因执著，谓此处“五蕴”“十二处”“十八界”为诸法之总称，皆被贪欲及见解所染，造作染著非适当、非完全、非适合之法。何以故？因其因缘所合，诸法本质是无常而非永恒，虽执着其为“我”、“我所”，终非实有，遂现苦与无我真相。由此故不能着执。所谓“知晓”是以无常苦无我为智慧见地，彻悟真实法相。所谓“了知”是以最终彻底智慧证解。人生一切感受，无论五识带来的感受，或间断而轻微的感受皆然。世尊示现此中长老之感受示现，示其不执空无染著境的表现。
Aniccānupassīti aniccato anupassanto. Virāgānupassīti ettha dve virāgā khayavirāgo ca accantavirāgo ca. Tattha saṅkhārānaṃ khayaṃ khayato passanā vipassanāpi, accantavirāgaṃ nibbānaṃ virāgato dassanamaggañāṇampi virāgānupassanā. Tadubhayasamaṅgipuggalo virāgānupassī nāma. Taṃ sandhāya vuttaṃ – ‘‘virāgānupassī’’ti, virāgato anupassantoti attho. Nirodhānupassimhipi eseva nayo. Nirodhopi hi khayanirodho accantanirodhoti duvidhoyeva. Paṭinissaggānupassīti ettha paṭinissaggo vuccati vossaggo. So ca pariccāgavossaggo pakkhandanavossaggoti duvidho hoti. Tattha pariccāgavossaggoti vipassanā. Sā hi tadaṅgavasena kilese ca khandhe ca vossajati. Pakkhandanavossaggoti maggo. So hi nibbānaṃ ārammaṇato pakkhandati. Dvīhipi vā kāraṇehi so vossaggoyeva, samucchedavasena khandhānaṃ kilesānañca vossajanato nibbāne ca pakkhandanato. Tasmā kilese ca khandhe ca pariccajatīti pariccāgavossaggo. Nirodhāya nibbānadhātuyā cittaṃ pakkhandatīti pakkhandanavossaggoti ubhayampetaṃ magge sameti. Tadubhayasamaṅgī puggalo imāya paṭinissaggānupassanāya samannāgatattā paṭinissaggānupassī nāma hoti. Taṃ sandhāyetaṃ vuttaṃ. Na kiñci loke upādiyatīti kiñci ekampi saṅkhāragataṃ taṇhāvasena na upādiyati na gaṇhāti na parāmasati. Anupādiyaṃ na paritassatīti aggaṇhanto taṇhāparitassanāya na paritassati. Paccattaṃyeva parinibbāyatīti sayameva kilesaparinibbānena parinibbāyati. Khīṇā jātītiādinā panassa paccavekkhaṇā dassitā. Iti bhagavā saṃkhittena khīṇāsavassa pubbabhāgappaṭipadaṃ pucchito saṃkhitteneva kathesi. Idaṃ pana suttaṃ therassa ovādopi ahosi vipassanāpi. So imasmiṃyeva sutte vipassanaṃ vaḍḍhetvā arahattaṃ pattoti.
无常观修习者，谓对无常法无间断地观察。无欲观此处区分为两种：一是烦恼已尽之完全无欲，二是破除烦恼根本的无欲。观诸造作法的毁灭名为“破灭观”，对应无欲观。此观同时包含对涅槃般若之见，即深刻知见烦恼断灭。以此二者俱足者称“无欲观修者”。如经典言“无欲观修”，意即观察已证无欲的境界。涅槃亦可称为无欲观的对象，涅槃的断灭是彻底断灭。对舍弃之观察称“弃观”，其定义为舍弃或放弃。“放弃”分为两种：一是以慧观断烦恼于蕴；二是通过断除烦恼，舍弃执著入涅槃道。此二分别称为前者为“弃烦恼”，后者为“入涅槃”。故根据此因缘，世尊称“弃烦恼”为“慈观”，而“入涅槃”为“断观”。因蕴及烦恼的舍弃称之为“弃观”。因烦恼蕴的废弃，禅修者于涅槃寂灭诸法皆舍弃，故“断观”二者合一为修道之正见。又此二合者，称为“断舍观察修者”，具足此境者名曰“断舍观察者”。世尊开示：世界中无任何法可被执著，且一切蕴所染贪欲皆不可执著，未执法即无担忧。故修行者不执著烦恼，即不忧患。唯自主修习涅槃，觉证烦恼终结之道。所谓“断灭生死”是此之彼解，世尊简说道出断趣修证的前行。此经为长老的开示和勉励，增进观智，成阿拉汉果。
9. Mettasuttavaṇṇanā第九《慈经》注释
§62
62. Navame mā, bhikkhave, puññānaṃ bhāyitthāti puññāni karontā tesaṃ mā bhāyittha. Mettacittaṃ bhāvesinti tikacatukkajjhānikāya mettāya sampayuttaṃ paṇītaṃ katvā cittaṃ bhāvesinti dasseti. Saṃvaṭṭamāne sudāhanti saṃvaṭṭamāne sudaṃ ahaṃ. Saṃvaṭṭamāneti jhāyamāne vipajjamāne. Dhammikoti dasakusaladhammasamannāgato. Dhammarājāti tasseva vevacanaṃ. Dhammena vā laddharajjattā dhammarājā. Cāturantoti puratthimasamuddādīnaṃ catunnaṃ samuddānaṃ vasena cāturantāya pathaviyā issaro. Vijitāvīti vijitasaṅgāmo. Janapado tasmiṃ thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Parosahassanti atirekasahassaṃ. Sūrāti abhīruno. Vīraṅgarūpāti vīrānaṃ aṅgaṃ vīraṅgaṃ, vīriyassetaṃ nāmaṃ. Vīraṅgarūpametesanti vīraṅgarūpā. Vīriyajātikā vīriyasabhāvā vīriyamayā viya akilāsuno divasampi yujjhantā na kilamantīti vuttaṃ hoti. Sāgarapariyantanti cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyantaṃ. Adaṇḍenāti dhanadaṇḍenapi chejjabhejjānusāsanena satthadaṇḍenapi vināyeva. Asatthenāti ekatodhārādinā paraviheṭhanasatthenapi vināyeva. Dhammena abhivijiyāti ehi kho, mahārājāti evaṃ paṭirājūhi sampaṭicchitāgamano ‘‘pāṇo na hantabbo’’tiādinā dhammeneva vuttappakāraṃ pathaviṃ abhivijinitvā.
第六十二章：尊敬的比库们，不应害怕诸功德，是指行持功德修习勿生畏惧。修持慈心禅是以三根及四念住中的慈爱为依傍，完善怡然安乐，增长心境。所谓“saṃvaṭṭamāne”是修习中及修毕。与“jhayamāne”是一致含义，意指禅定时、入定时。所谓“dhammiko”是具足十善法的称谓。称“dhammarāja”者是大法王，受持法如王持国。“四方”指当东方起始之四大海之内的平原之地。“vijitāvi”指历经胜利之战，凡称国胜利之地。“janapada”为国土，故此地得名是稳固坚实之乡。“parosahassa”是指超过一千之数字。“sūra”是指勇士懦夫相对，勇敢者为“sūra”，也意谓无所畏惧。所谓“vīraṅgarūpa”是具足勇气的身体或形象，号称为“vīriyasseta”，意为坚持不懈每日均勤修精进。所谓“sāgarapariyanta”是指围绕海洋与群山形成的疆界。无武力约束，即无持兵治国之令，无权威武器之惧。所谓“asattha”谓用兽牙等恶器械无加害。以正法调伏，用无害之方式随顺教法降伏众生。佛陀前往此地，表彰依法调伏地界而不以暴力侵害。
Sukhesinoti sukhapariyesake satte āmanteti. Suññabrahmūpagoti suññabrahmavimānūpago. Pathaviṃ imanti imaṃ sāgarapariyantaṃ mahāpathaviṃ. Asāhasenāti na sāhasikakammena. Samena manusāsitanti samena kammena anusāsiṃ. Tehi etaṃ sudesitanti tehi saṅgāhakehi mahākāruṇikehi buddhehi etaṃ ettakaṃ ṭhānaṃ sudesitaṃ sukathitaṃ. Pathabyoti puthavisāmiko.
所谓“sukhesino”是指以快乐为依止的有情众生有所称呼。所谓“suññabrahmūpa”指的是住于空无边处之梵天境界。这里所指的“pathavi”是此围绕大海的广大土地，即“mahāpathavi”，大地或地域总称。所谓“不敢”非凭暴力行为，而是以温和的法力教化。以和顺之力令众生服从。所谓“tehi etaṃ sudesita”指出有大悲心的诸佛善知识们，及众多受持教法的人，为利益众生而善说此地法义。所谓“pathavyeti”即大地、地球所有者之称。
10. Bhariyāsuttavaṇṇanā第十《妻子经》注释
§63
63. Dasame kevaṭṭā maññe macchavilopeti kevaṭṭānaṃ macchapacchiṃ otāretvā ṭhitaṭṭhāne jāle vā udakato ukkhittamatte macchaggāhakānaṃ mahāsaddo hoti, taṃ sandhāyetaṃ vuttaṃ. Sujātāti visākhāya kaniṭṭhā. Sā neva sassuṃ ādiyatīti sassuyā kattabbavattaṃ nāma atthi, taṃ na karoti, sassūtipi naṃ na gaṇeti. Na sasuraṃ ādiyatīti vacanaṃ na gaṇhāti. Evaṃ anādaratāyapi aggahaṇenapi na ādiyati nāma. Sesesupi eseva nayo. Evaṃ anāthapiṇḍiko suṇisāya ācāraṃ gahetvā satthu purato nisīdi. Sāpi sujātā ‘‘kiṃ nu kho ayaṃ seṭṭhi dasabalassa santike mayhaṃ guṇaṃ kathessati udāhu aguṇa’’nti gantvā avidūre saddaṃ suṇantī aṭṭhāsi. Atha naṃ satthā ehi sujāteti āmantesi.
第六十三节。关于十号水鸟，有说是犁头鸟，在水中捕捉鱼类，是水鸟中擅长捕鱼的。它们以扳倒鱼翅、捕鱼入网或从水中猛跃的方式捕鱼，在适当地点跃起时，水鸟聚集产生巨大声响，这是有根据的说法。关于苏迦陀，她是维萨卡的幼女。她没有被母亲责打，所以不存在须被责打的情况，因此她不任意责打，也不计较责打。她不接受被打的话语，也不采纳这些言语。即使无视这些，她既不予以采纳，也不接受加重责打的方法。其余情况亦是如此。如此无依无靠的施主，接受善知识的教导，安坐于师长面前。苏迦陀亦然，她走去听到主人的谈话时，心中生疑问：“此庄主常伴十众大力者，将向我叙述什么功德？难道功德是无功德吗？”她前往不远处静听声音。此时佛告诫她：“苏迦陀，请过来！”
Ahitānukampinīti na hitānukampinī. Aññesūti parapurisesu. Atimaññateti omānāti mānavasena atimaññati. Dhanena kītassāti dhanena kītā assa. Vadhāya ussukā vadhituṃ ussukkamāpannā. Yaṃ itthiyā vindati sāmiko dhananti itthiyā sāmiko yaṃ dhanaṃ labhati. Appampi tassa apahātumicchatīti thokatopi assa harituṃ icchati, uddhane āropitaukkhaliyaṃ pakkhipitabbataṇḍulatopi thokaṃ haritumeva vāyamati. Alasāti nisinnaṭṭhāne nisinnāva ṭhitaṭṭhāne ṭhitāva hoti. Pharusāti kharā. Duruttavādinīti dubbhāsitabhāsinī, kakkhaḷaṃ vāḷakathameva katheti. Uṭṭhāyakānaṃ abhibhuyya vattatīti ettha uṭṭhāyakānanti bahuvacanavasena viriyuṭṭhānasampanno sāmiko vutto, tassa taṃ uṭṭhānasampattiṃ abhibhavitvā heṭṭhā katvā vattati. Pamodatīti āmoditapamoditā hoti . Koleyyakāti kulasampannā. Patibbatāti patidevatā. Vadhadaṇḍatajjitāti daṇḍakaṃ gahetvā vadhena tajjitā, ‘‘ghātessāmi na’’nti vuttā. Dāsīsamanti sāmikassa vattapūrikā dāsīti maṃ bhagavā dhāretūti vatvā saraṇesu patiṭṭhāsi.
关于“无害慈悲”，谓不带害意的慈悲心。“他人”即他人，外人的意思。“过分轻视”是指以人的身份过度轻视。“富有贪婪者”指被财富饥渴所驱使者。“因渴望杀害而狂热”指被杀欲所迷，渴望杀生。“女人获得男子财产”，这里“丈夫”即女子所属的男子，“得到财产”的是男子。即使微不足道，也想夺取别人的财物，表现出极端的贪欲与执着，比如企图在花园中偷摘果实或抛撒谷物都属于贪。懒散则指坐着不动而心不安坐。“粗恶”即言语粗鲁恶劣。“恶语多言者”指说出恶劣语言、含污秽、谣言或杂乱废话的人。描述主人的力量得以克服反对者，这指的是主人以极大勇气战胜反对者。主人是贵族世家出身。“敬奉”指尽职侍奉。“杀戒之威震服对手”，即以持戒威严震慑对方，主人已发誓“不杀生”，这即是誓言。佣人实际上是主人的忠实仆人，佛陀称赞其忠诚并立下究竟依怙。
11. Kodhanasuttavaṇṇanā第十一《忿怒经》注释
§64
64. Ekādasame sapattakantāti sapattānaṃ verīnaṃ kantā piyā tehi icchitapatthitā. Sapattakaraṇāti sapattānaṃ verīnaṃ atthakaraṇā. Kodhaparetoti kodhānugato. Pacuratthatāyāti bahuatthatāya bahuhitatāya. Anatthampīti avuddhimpi. Attho me gahitoti vuḍḍhi me gahitā.
第六十四节。“十一号仇人颈”指对敌人必报复于颈部，十分亲切。这里“仇人颈”喻指打击仇敌行动的部位。“仇恨继发”指情绪被激起随之而来。“积极性”指以许多家事及善巧行事。“无益”指无使增长的因素。“我已获得利益”，这是说“我得到了成长”。
Atho atthaṃ gahetvānāti atho vuddhiṃ gahetvā. Anatthaṃ adhipajjatīti anattho me gahitoti sallakkheti. Vadhaṃ katvānāti pāṇātipātakammaṃ katvā. Kodhasammadasammattoti kodhamadena matto, ādinnagahitaparāmaṭṭhoti attho. Āyasakyanti ayasabhāvaṃ, ayaso niyaso hotīti attho. Antarato jātanti abbhantare uppannaṃ. Atthaṃ na jānātīti vuddhiatthaṃ na jānāti. Dhammaṃ na passatīti samathavipassanādhammaṃ na passati. Andhatamanti andhabhāvakaraṃ tamaṃ bahalatamaṃ. Sahateti abhibhavati.
“然后取得利益”意谓获得成长。“无益增加”指没有利益滋长。“行杀生业”指了行杀生之事。“因嗔恚蒙蔽”指因怒色昏狂，如出于无明。“金属本性”，金属存在性或金属性质，是指其中质料属性。“从内部出生”指由内部生起。“不知利益”指不晓成长之益。“不见法”即不见三学之一之止观法门。“大暗”指极深之黑暗，称为盲目。“胜过”谓超越、克服。
Dummaṅkuyanti dummaṅkubhāvaṃ nittejataṃ dubbaṇṇamukhataṃ. Yato patāyatīti yadā nibbattati. Na vāco hoti gāravoti vacanassapi garubhāvo na hoti. Na dīpaṃ hoti kiñcananti kāci patiṭṭhā nāma na hoti. Tapanīyānīti tāpajanakāni. Dhammehīti samathavipassanādhammehi. Ārakāti dūre. Brāhmaṇanti khīṇāsavabrāhmaṇaṃ. Yāya mātu bhatoti yāya mātarā bhato posito. Pāṇadadiṃ santinti jīvitadāyikaṃ samānaṃ. Hanti kuddho puthuttānanti kuddho puggalo puthu nānākāraṇehi attānaṃ hanti. Nānārūpesu mucchitoti nānārammaṇesu adhimucchito hutvā. Rajjuyā bajjha mīyantīti rajjuyā bandhitvā maranti. Pabbatāmapi kandareti pabbatakandarepi patitvā maranti.
“恶言攻击”指恶口恶言。“由此生起”指某事产生时。“非言辩解”意指言语虽表达，惭愧之心不生。“无稳固”指没有恒定基础。“不能承受之火”指具有燃烧作用之物体。“止观法门”是指止禅与内观之法。“远离”指距离较远。“婆罗门”指断尽烦恼之婆罗门。“母亲之子或养父所养之者”指生养关系。“给予生命”和“杀害”指生命之给受与杀害。“色相迷乱”指沉迷于种种幻象。“以绳索缚困致死”和“从山崖坠落而死”，皆表死亡之种种情形。
Bhūnahaccānīti hatavuddhīni. Itāyanti iti ayaṃ. Taṃ damena samucchindeti taṃ kodhaṃ damena chindeyya. Katarena damenāti? Paññāvīriyena diṭṭhiyāti vipassanāpaññāya ceva vipassanāsampayuttena kāyikacetasikavīriyena ca maggasammādiṭṭhiyā ca. Tatheva dhamme sikkhethāti yathā akusalaṃ samucchindeyya, samathavipassanādhammepi tatheva sikkheyya. Mā no dummaṅkuyaṃ ahūti mā amhākaṃ dummaṅkubhāvo ahosīti imamatthaṃ patthayamānā. Anāyāsāti anupāyāsā. Anussukāti katthaci ussukkaṃ anāpannā. Sesaṃ sabbattha uttānamevāti.
“增众杀害”指多人合谋杀害。“如此”是指这种情况。“以智慧之努力镇伏”是指凭借智慧和精进制伏愤恨之心。“何种智慧努力”具体指止观的智慧、具身体心精进及正见。由此表明修行佛法时，应恰如其分地断除不善法，也应学习止观法门。“望不要恶口恶语出现，也不制造恶口恶语”，这是劝诫根除恶口语言的行为。“省力地”、“偶尔抓到”指不费力或偶见机会。“始终如一向上升”是说整体都是上行、提升状态。
Abyākatavaggo chaṭṭho. · 无记品第六。