(8) 3. Yodhājīvavaggo · (8) 3. 战士品复注
(8) 3. Yodhājīvavaggo（八）三、战士品
1-2. Paṭhamacetovimuttiphalasuttādivaṇṇanā一至二、第一《心解脱果经》等的注释
§71-72
71-72. Tatiyassa paṭhame avijjāpalighanti ettha avijjāti vaṭṭamūlikā avijjā, ayaṃ pacurajanehi ukkhipituṃ asakkuṇeyyabhāvato dukkhipanaṭṭhena nibbānadvārappavesavibandhanena ca ‘‘paligho viyāti paligho’’ti vuccati. Tenesa tassā ukkhittattā ‘‘ukkhittapaligho’’ti vutto. Punabbhavassa karaṇasīlo, punabbhavaṃ vā phalaṃ arahatīti ponobhavikā, punabbhavadāyikāti attho. Jātisaṃsāroti jāyanavasena ceva saṃsaraṇavasena ca evaṃladdhanāmānaṃ punabbhavakkhandhānaṃ paccayo kammābhisaṅkhāro. Jātisaṃsāroti hi phalūpacārena kāraṇaṃ vuttaṃ. Tañhi punappunaṃ uppattikāraṇavasena parikkhipitvā ṭhitattā ‘‘parikhā’’ti vuccati santānassa parikkhipanato. Tenesa tassa saṃkiṇṇattā vikiṇṇattā sabbaso khittattā vināsitattā ‘‘saṃkiṇṇaparikho’’ti vutto.
第七十一至七十二节。第三品第一章谈到愚痴污染，在这里愚痴被说为轮回的根本。由于愚痴使众生无法超越轮回之苦，阻碍进入涅槃的门户，故称为『污染流出』。因其惹起污染，曰『惹起污染』。又因其生生世世轮回的习性，称为『惹起污染』。所谓『再生者具德』，即为续世有善行或获得阿拉汉果者，因此称为再生者、续世者、续世给予者。所谓生死轮回，是指因生死带来的生命不断流转，而五蕴因业力的助缘而造作续世集聚体。生死轮回是被说成因缘果报的。因不断反复再生故而称为有连绵不断之义，称为『环绕』，指生死相续如连续不断。因其紧密连结、分离、全部崩坏或灭尽，故称为『紧密环绕』。
Taṇhāsaṅkhātanti ettha taṇhāti vaṭṭamūlikā taṇhā. Ayañhi gambhīrānugataṭṭhena ‘‘esikā’’ti vuccati. Luñcitvā uddharitvā. Orambhāgiyānīti orambhāgajanakāni kāmabhave upapattipaccayāni kāmarāgasaṃyojanādīni. Etāni hi kavāṭaṃ viya nagaradvāraṃ cittaṃ pidahitvā ṭhitattā ‘‘aggaḷā’’ti vuccanti. Tenesa tesaṃ niggatattā bhinnattā ‘‘niraggaḷo’’ti vuttoti. Aggamaggena panno apacito mānaddhajo etassāti pannaddhajo. Pannabhāroti khandhabhārakilesabhāraabhisaṅkhārabhārā oropitā assāti pannabhāro. Visaṃyuttoti catūhi yogehi sabbakilesehi ca visaṃyutto. Asmimānoti rūpe asmīti māno, vedanāya, saññāya, saṅkhāresu, viññāṇe asmimāno. Ettha hi pañcapi khandhe avisesato ‘‘asmī’’ti gahetvā pavattamāno asmimānoti adhippeto.
所谓『渴爱缠缚』，这里渴爱是轮回的根本渴爱。因其深入广泛，故称为『家主』。意为渴爱被摧残后复起。所谓『前缘产生者』，是指导致欲界生起的先行因缘，包括爱欲烦恼等，这诸因缘如同城门紧闭而阻断心识流转，故称为『门锁』。因其去除紧闭状态称为『去门锁』。前缘者，智慧贯通、未被污染生起的称为智慧载具者。称智慧负担者，寓意心中积累有烦恼如负重担。所谓『断尽』，乃指与四结缔结合的所有烦恼被断尽。所谓『我想』，即身色中执著有我，以受、想、行、识四法执我想。这里在五蕴中特别以『我』的执著称为我想执。
Nagaradvārassa parissayapaṭibāhanatthañceva sodhanatthañca ubhosu passesu esikāthambhe nikhaṇitvā ṭhapetīti āha ‘‘nagaradvāre ussāpite esikāthambhe’’ti. Pākāraviddhaṃsaneneva parikhābhūmisamakaraṇaṃ hotīti āha ‘‘pākāraṃ bhinditvā parikhaṃ vikiritvā’’ti. ‘‘Eva’’ntiādi upamāsaṃsandanaṃ. Santo saṃvijjamāno kāyo dhammasamūhoti sakkāyo, upādānakkhandhapañcakaṃ. Dvattiṃsakammakāraṇā dukkhakkhandhe āgatadukkhāni. Akkhirogasīsarogādayo. Aṭṭhanavuti rogā, rājabhayādīni pañcavīsatimahābhayāni. Dutiyaṃ uttānameva.
为了护卫城门以及清除污垢，亦即除去障碍，将门柱打通并重新安装，所以说『城门被维护于门柱之中』。如同破坏围墙并将城墙重新分裂铺展一样，因此说『破开围墙并拓展城墙』。以上皆为比喻。心识清净时则称为法身，即五取蕴。二十三因缘所决定的苦轮回之苦生起。眼病、肿痛等八十余种疾病，以及五十余种如国难等重大危险等疾病。第二条举例即上述疾病。
Paṭhamacetovimuttiphalasuttādivaṇṇanā niṭṭhitā. · 第一《心解脱果经》等的注释终了。
3-4. Paṭhamadhammavihārīsuttādivaṇṇanā三至四、第一《住法者经》等的注释
§73-74
73-74. Tatiye niyakajjhatteti attano santāne. Mettāya upasaṃharaṇavasena hitaṃ esantena. Karuṇāya vasena anukampamānena. Pariggahetvāti parito gahetvā, pharitvāti attho. Pariccāti parito katvā, samantato pharitvā icceva attho. ‘‘Paṭiccā’’tipi pāṭho. Mā pamajjitthāti ‘‘jhāyathā’’ti vuttasamathavipassanānaṃ ananuyuñjanena aññena vā kenaci pamādakāraṇena mā pamādaṃ āpajjittha. Niyyānikasāsane akattabbakaraṇaṃ viya kattabbākaraṇampi pamādoti. Vipattikāleti sattaasappāyādivipattiyutte kāle. Sabbepi sāsane guṇā idheva saṅgahaṃ gacchantīti āha ‘‘jhāyatha mā pamādattha…pe… anusāsanī’’ti. Catutthe natthi vattabbaṃ.
第七十三至七十四节。所谓三者中之调伏，是指调伏自己心念的过程。以慈爱之心以温和态度调伏。以悲悯心怀以恻隐同情而调伏。所谓环绕，即是包围并扩散开来。所谓环守，即环绕环绕全方位包围。亦有写作『环绕』。意为不要懈怠，即『修习禅定时勿懈怠』，此指修习止观时不可不专注或因其他缘故而起懈怠。于具有引导性戒律不应忽略责任，且不可疏忽戒律的执行。所谓灾难，是指由天灾等七种灾祸，皆为戒律中不可违犯之事，因此说『务必精进勿懈怠』。没有第四条。
Paṭhamadhammavihārīsuttādivaṇṇanā niṭṭhitā. · 第一《住法者经》等的注释终了。
5. Paṭhamayodhājīvasuttavaṇṇanā五、第一《战士经》的注释
§75
75. Pañcame yujjhanaṃ yodho, so ājīvo etesanti yodhājīvā. Tenāha ‘‘yuddhūpajīvino’’ti. Santhambhitvā ṭhātuṃ na sakkotīti baddho dhitisampanno ṭhātuṃ na sakkoti. Samāgateti sampatte. Byāpajjatīti vikāramāpajjati. Tenāha ‘‘pakatibhāvaṃ jahatī’’ti.
第七十五节。第五项是斗争或战争，即以此谋生的称为战斗谋生者。据此谓之『以战争为生者』。因为被束缚故而无法站立，意指心志被束缚无法独立站立。所谓相聚即是聚集现前。所谓发生变异，即产生恶变。指出战斗者放弃恶行的意思。
Rajaggasminti paccatte bhummavacananti āha ‘‘kiṃ tassa puggalassa rajaggaṃ nāmā’’ti. Vinibbeṭhetvāti gahitaggahaṇaṃ vissajjāpetvā. Mocetvāti sarīrato apanetvā.
所谓国境，是指境土所有物的总称。以此问『此人有何名为国境？』。所谓拘缚解除，指放下拘束，舍弃累赘。所谓远离，意谓舍弃身体等束缚而远离。
Paṭhamayodhājīvasuttavaṇṇanā niṭṭhitā. · 《第一战士经》注释已结束。
6. Dutiyayodhājīvasuttavaṇṇanā六、《第二战士经》注释
§76
76. Chaṭṭhe cammanti iminā cammamayaṃ cammamiti sibbitaṃ, aññaṃ vā keṭakaphalakādiṃ saṅgaṇhāti. Dhanukalāpaṃ sannayhitvāti dhanuñceva tūṇirañca sannayhitvā sajjetvā. Dhanudaṇḍassa jiyāyattabhāvakaraṇādipi hi dhanuno sannayhanaṃ. Tenevāha ‘‘dhanuñca sarakalāpañca sannayhitvā’’ti. Yuddhasannivesena ṭhitanti dvinnaṃ senānaṃ byūhanasaṃvidhānanayena kato yo sanniveso, tassa vasena ṭhitaṃ, senābyūhasaṃvidhānavasena sanniviṭṭhanti vuttaṃ hoti. Ussāhañca vāyāmañca karotīti yujjhanavasena ussāhaṃ vāyāmañca karoti. Pariyāpādentīti maraṇapariyantikaṃ aparaṃ pāpenti. Tenāha ‘‘pariyāpādayantī’’ti, jīvitaṃ pariyāpādayanti maraṇaṃ paṭipajjāpentīti vuttaṃ hoti.
第七十六讲。此处“Chaṭṭhe cammanti iminā cammamayaṃ cammamiti sibbitaṃ”意指“第六者称为皮革”，乃因此物由皮革制成，故谓之皮革。它也可指其他如枸橼果皮等类似物品。所谓“将弓束合”，意指将弓及箭杆等集合捆绑整齐。因弓弩上有活结和搭接之处，故称之为弓的束合。文中说“弓和各种部件捆绑在一起”，这亦实际说明其结构。此在战争布局中，是指分兵的队列编组，队伍所在的区域称为“阵地”，部署队列即称为“阵势”。“Ussāhañca vāyāmañca karotīti”，又谓在战争中激发士气与鼓舞气势。“Pariyāpādentīti”则指杀尽敌方，直到全部死亡，即彻底消灭敌人之义。文末明确释意“以致生命皆灭，死亡乃紧随而来”。
Arakkhitenevakāyenātiādīsu hatthapāde kīḷāpento gīvaṃ viparivattento kāyaṃ na rakkhati nāma. Nānappakāraṃ duṭṭhullaṃ karonto vācaṃ na rakkhati nāma. Kāmavitakkādayo vitakkento cittaṃ na rakkhati nāma. Anupaṭṭhitāya satiyāti kāyagatāya satiyā anupaṭṭhitāya. Rāgena anugatoti rāgena anupahato. Rāgaparetoti vā rāgena phuṭṭho phuṭṭhavisena viya sappena.
所谓“未加防护之身体”，是指那些玩耍手脚、翻动舌头而不加保护的行为，显现出身体不安全之状态。又如毁坏残缺语言的不善语，心念中怀有邪淫等杂念，均体现心不守护。未受念住，即没有持续觉知于行住坐卧的修持。此处“Rāgena anugatoti”，意谓心被贪欲所缠累附着；“Rāgaparetoti”指心被贪欲所触动，像触针疼痛般剧烈。
Anudahanaṭṭhenāti anupāyappaṭipattiyā. Sampati āyatiñca mahābhitāpaṭṭhena. Anavatthitasabhāvatāya ittarapaccupaṭṭhānaṭṭhena. Muhuttaramaṇīyatāya tāvakālikaṭṭhena. Byattehi abhibhavanīyatāya sabbaṅgapaccaṅgapalibhañjanaṭṭhena. Chedanabhedanādiadhikaraṇabhāvena ugghaṭṭanasadisatāya adhikuṭṭanaṭṭhena. Avaṇe vaṇaṃ uppādetvā anto anupavisanasabhāvatāya vinivijjhanaṭṭhena. Diṭṭhadhammikasamparāyika anatthanimittatāya sāsaṅkasappaṭibhayaṭṭhena.
『随燃』者，乃随顺不正途径之义。此刻与未来，以大热恼逼迫为义；以不安住之自性、短暂现起为义；以刹那可喜、仅属暂时为义；以为智者所能折伏、摧毁身体诸肢末节为义；以如同切割破裂等之诤因、犹如钉击相似为义；以于无伤处生起创伤、自性穿入其内为义；以为现世及来世不利之相、带有忧虑与恐怖为义。
Dutiyayodhājīvasuttavaṇṇanā niṭṭhitā. · 《第二战士经》注释已结束。
7-8. Paṭhamaanāgatabhayasuttādivaṇṇanā七至八、《第一未来怖畏经》等注释
§77-78
77-78. Sattame visesassa pattiyā visesassa pāpuṇanatthaṃ. Vīriyanti padhānavīriyaṃ. Taṃ pana caṅkamanavasena karaṇe ‘‘kāyika’’ntipi vattabbataṃ labhatīti āha – ‘‘duvidhampī’’ti. Satthakavātāti sandhibandhanāni kattariyā chindantā viya pavattavātā. Tenāha – ‘‘satthaṃ viyā’’tiādi. Katakammehīti katacorakammehi. Te kira katakammā yaṃ nesaṃ devataṃ āyācitvā kammaṃ nipphannaṃ, tassa upakāratthāya manusse māretvā galalohitāni gaṇhanti. Te ‘‘aññesu manussesu māriyamānesu kolāhalaṃ uppajjissati, pabbajitaṃ pariyesanto nāma natthī’’ti maññamānā bhikkhū gahetvā mārenti. Taṃ sandhāyetaṃ vuttaṃ. Akatakammehīti aṭavito gāmaṃ āgamanakāle kammanipphattatthaṃ puretaraṃ balikammaṃ kātukāmehi. Tenevāha – ‘‘corikaṃ katvā nikkhantā katakammā nāmā’’tiādi. Aṭṭhame natthi vattabbaṃ.
第七十七至七十八讲。关于第七者的特殊境界，是指达到特殊状态的目的。“Vīriyanti padhānavīriyaṃ”谓为努力和奋进之勇气。文中论及“身体之运作”，应理解为身体的活动和力量。又指“Duvidhampī”，即二种性质之人。所谓“Satthakavātāti”，指断绝联结、结束束缚的风，象征解脱能力的产生。其有说“Satthaṃ viyā”等。关于“Katakammehi”，即偷窃等恶业。世间有些人心存妄想，认为杀害他人以获得利益，可以换来他们认为的安稳。文中说他们误以为：“若扰乱他人，人们便无法寻找出家人”，断言这是错误的见解。又有“Akātakammehi”，意谓在入村时所犯的业，是先前恶行的业报。以上论述均围绕因果报应和善恶之理。第八讲无须解说。
Paṭhamaanāgatabhayasuttādivaṇṇanā niṭṭhitā. · 《第一未来怖畏经》等注释已结束。
9. Tatiyaanāgatabhayasuttavaṇṇanā九、《第三未来怖畏经》注释
§79
79. Navame pāḷigambhīrāti (saṃ. ni. ṭī. 2.2.229) pāḷivasena gambhīrā agādhā dukkhogāhā sallasuttasadisā. Sallasuttañhi (su. ni. 579) ‘‘animittamanaññāta’’ntiādinā pāḷivasena gambhīraṃ, na atthagambhīraṃ. Tathā hi tattha tā tā gāthā duviññeyyarūpā tiṭṭhanti. Duviññeyyañhi ñāṇena dukkhogāhanti katvā ‘‘gambhīra’’nti vuccati. Pubbāparaṃpettha kāsañci gāthānaṃ duviññeyyatāya dukkhogāhameva, tasmā pāḷivasena gambhīraṃ. Atthagambhīrāti atthavasena gambhīrā mahāvedallasuttasadisā, mahāvedallasuttassa (ma. ni. 1.449 ādayo) atthavasena gambhīratā pākaṭāyeva. Lokaṃ uttaratīti lokuttaro, so atthabhūto etesaṃ atthīti lokuttarā. Tenāha – ‘‘lokuttaradhammadīpakā’’ti. Suññatāpaṭisaṃyuttāti sattasuññadhammappakāsakā . Tenāha ‘‘khandhadhātuāyatanapaccayākārappaṭisaṃyuttā’’ti. Uggahetabbaṃ pariyāpuṇitabbanti ca liṅgavacanavipallāsena vuttanti āha ‘‘uggahetabbe ceva vaḷañjetabbe cā’’ti. Kavino kammaṃ kavitā. Yassa pana yaṃ kammaṃ, taṃ tena katanti vuccatīti āha ‘‘kavitāti kavīhi katā’’ti. Kāveyyanti kabyaṃ, kabyanti ca kavinā vuttanti attho. Tenāha ‘‘tasseva vevacana’’nti. Cittakkharāti citrākāraakkharā. Itaraṃ tasseva vevacanaṃ. Sāsanato bahiddhā ṭhitāti na sāsanāvacarā. Bāhirakasāvakehīti ‘‘buddhā’’ti appaññātānaṃ yesaṃ kesañci sāvakehi. Sussūsissantīti akkharacittatāya ceva sarasampattiyā ca attamanā hutvā sāmaṇeradaharabhikkhumātugāmamahāgahapatikādayo ‘‘esa dhammakathiko’’ti sannipatitvā sotukāmā bhavissanti.
第七十九讲。此处“Pāḷigambhīrāti”指巴利语中“gambhīra”语义众多，主要有深奥、深刻、声调低沉的含义。“Sallasutta”有云，“无相、无知”，说明此处“gambhīra”仍为低沉音调之意，而非含义深刻。文中说有多种诗行表现二重义，既体现见解之深刻，也显其语言上深沉之音调。又涉及“Atthagambhīrāti”，意指实义深刻，明了解释法义者。所谓“Lokā uttaratīti”即“世界极高处”之义，由此称为“超世间之法灯”。“Suññatāpaṭisaṃyuttāti”，指与空性相应，“七空法”显示法相契合之理。文中“Uggahetabbanti”意指须当提起和扩展应用。所谓“Kavino kammaṃ”，即诗人的创作，这种语言即由诗人所作。又说“Cittakkharāti”，即文字意象。文末进一步解释，诸佛外的教法非真实教法，称为“外道教法”；佛陀弟子中无智者及其子弟；初学人、比库、比库尼、大吼罗汉及信众聚集讲法，必生闻法欲。
Tatiyaanāgatabhayasuttavaṇṇanā niṭṭhitā. · 第三《未来怖畏经》注释终了。
10. Catutthaanāgatabhayasuttavaṇṇanā十、第四《未来怖畏经》注释
§80
80. Dasame pañcavidhena saṃsaggenāti ‘‘savanasaṃsaggo, dassanasaṃsaggo, samullāpasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggo’’ti evaṃ vuttena pañcavidhena saṃsaggena. Saṃsajjati etenāti saṃsaggo, rāgo. Savanahetuko, savanavasena vā pavatto saṃsaggo savanasaṃsaggo. Esa nayo sesesupi. Kāyasaṃsaggo pana kāyaparāmāso. Tesu parehi vā kathiyamānaṃ rūpādisampattiṃ attanā vā sitalapitagītasaddaṃ suṇantassa sotaviññāṇavīthivasena uppanno rāgo savanasaṃsaggo nāma. Visabhāgarūpaṃ olokentassa pana cakkhuviññāṇavīthivasena uppanno rāgo dassanasaṃsaggo nāma. Aññamaññaālāpasallāpavasena uppannarāgo samullāpasaṃsaggo nāma. Bhikkhuno bhikkhuniyā santakaṃ, bhikkhuniyā bhikkhussa santakaṃ gahetvā paribhogakaraṇavasena uppannarāgo sambhogasaṃsaggo nāma. Hatthaggāhādivasena uppanno rāgo kāyasaṃsaggo nāma.
第八十讲。所谓“五种依附”，依经文说即“听闻依附、观见依附、喧谈依附、交合依附、身体依附”。倚靠此五种依附，构成对欲望贪著。比如，因听闻而引生贪欲为“听闻依附”；见闻美好景象诱生贪欲为“观见依附”；因互相谈话催促欲望称“喧谈依附”；男女亲合生欲为“交合依附”；以及身体接触而生的“身体依附”。这五者是保持贪欲的根基。文中以听闻为例，描述听到悦耳声音乃至意识通达引发欲望，称为听闻依附。又以视觉观察所见色相而生欲望，称为观见依附。因彼此言语交谈而生欲望，谓之喧谈依附。比库与比库尼结为伴侣产生的欲爱叫交合依附。因肢体触碰而动生欲望为身体依附。
Anekavihitanti annasannidhipānasannidhivatthasannidhiyānasannidhisayanasannidhigandhasannidhi- āmisasannidhivasena anekappakāraṃ. Sannidhikatassāti etena ‘‘sannidhikāraparibhoga’’nti (dha. sa. tikamātikā 10) ettha kāra-saddassa kammatthataṃ dasseti. Yathā vā ‘‘ācayaṃ gāmino’’ti vattabbe anunāsikalopena ‘‘ācayagāmino’’ti niddeso kato, evaṃ ‘‘sannidhikāraṃ paribhoga’’nti vattabbe anunāsikalopena ‘‘sannidhikāraparibhoga’’nti vuttaṃ, sannidhiṃ katvā paribhoganti attho.
「多样相现」者谓多种形态现前，如食物近在眼前、水近在眼前、衣物近在眼前、法座近在眼前、床榻近在眼前、香气近在眼前、袈裟近在眼前样样皆有多样之形。所谓『近在』，此处指的是『近在所生之用』（即近在所生之便利、亲近的缘起）之义。正如文中「这是路人（gāmino）」写作「路人」（ācayagāmino）时加上了促音以示特殊，亦如「近在所生之用」写作「近在所生近用」（sannidhikāraparibhoga），以明近在与所生之用的关系。即作近在的行为而加以利用之意。
‘‘Sannidhikatassa paribhoga’’nti ettha (dī. ni. aṭṭha. 1.12) pana duvidhā kathā vinayavasena sallekhavasena ca. Vinayavasena tāva yaṃ kiñci annaṃ ajja paṭiggahitaṃ aparajju sannidhikāraṃ hoti, tassa paribhoge pācittiyaṃ. Attanā laddhaṃ pana sāmaṇerānaṃ datvā tehi laddhaṃ vā pāpetvā dutiyadivase bhuñjituṃ vaṭṭati, sallekho pana na hoti. Pānasannidhimhipi eseva nayo. Vatthasannidhimhi anadhiṭṭhitāvikappitaṃ sannidhi ca hoti, sallekhañca kopeti. Ayaṃ nippariyāyakathā. Pariyāyato pana ticīvarasantuṭṭhena bhavitabbaṃ, catutthaṃ labhitvā aññassa dātabbaṃ. Sace yassa kassaci dātuṃ na sakkoti, yassa pana dātukāmo hoti, so uddesatthāya vā paripucchatthāya vā gato, āgatamatte dātabbaṃ, adātuṃ na vaṭṭati. Cīvare pana appahonte, satiyā vā paccāsāya anuññātakālaṃ ṭhapetuṃ vaṭṭati. Sūcisuttacīvarakārakānaṃ alābhe tatopi vinayakammaṃ katvā ṭhapetuṃ vaṭṭati ‘‘imasmiṃ jiṇṇe puna īdisaṃ kuto labhissāmī’’ti pana ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti.
所谓「近在所生之用」，于此（《增支部》《本迹别释》第1卷第12章）依律藏及惭愧律义，有两种说法：一则从律藏角度，任何今日获得的食物若未经过遮盖即是近在所生之用，若使用则须发惭愧心；对于沙玛内拉虽得到食物后，若次日吃则无惭愧，但不应有遮盖；饮水近在亦同理。衣物近在，若未加放置妥当即是近在，但若被遮盖则惭愧心生。此即有关后换衣物之难处说。若已穿三衣应发欢喜，第四衣仍应他人赐予。若有人不给与，给予者由目的或请求而来，当给予，不得拒绝。虽然衣物减少，仍应存念留置，以待适时涂抹。若得到布匹衣物制成者亦应调伏此行为，心忖「这破旧衣服从哪里得来？」若置不放即是近在且惭愧。
Yānasannidhimhi yānaṃ nāma vayhaṃ ratho sakaṭaṃ sandamānikā pāṭaṅkīti. Na panetaṃ pabbajitassa yānaṃ, upāhanaṃ pana yānaṃ. Ekabhikkhussa hi eko araññavāsatthāya, eko dhotapādakatthāyāti ukkaṃsato dve upāhanasaṅghāṭakā vaṭṭanti, tatiyaṃ labhitvā aññassa dātabbo. ‘‘Imasmiṃ jiṇṇe aññaṃ kuto labhissāmī’’ti ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti. Sayanasannidhimhi sayananti mañco. Ekassa bhikkhuno eko sayanagabbhe, eko divāṭṭhāneti ukkaṃsato dve mañcā vaṭṭanti. Tato uttariṃ labhitvā aññassa bhikkhuno, gaṇassa vā dātabbo, adātuṃ na vaṭṭati, sannidhi ceva hoti, sallekho ca kuppati. Gandhasannidhimhi bhikkhuno kaṇḍukacchuchavidosādiābādhe sati gandhā vaṭṭanti. Gandhatthikena gandhañca āharāpetvā tasmiṃ roge vūpasante aññesaṃ vā ābādhikānaṃ dātabbaṃ, dvāre pañcaṅguligharadhūpanādīsu vā upanetabbaṃ. ‘‘Puna roge sati bhavissatī’’ti ṭhapetuṃ na vaṭṭati, gandhasannidhi ca hoti, sallekhañca kopeti.
有关「车乘近在」者，所谓车包括牛车、战车、马车、轿子等。但此并非比库用之车，仅是送行之用。单一比库若居于林中法住地，有二件送寒衣的袈裟、僧衣存在，若得第三件必须由他人赠与，且不可自作处置，忌用念「这破旧衣物从哪儿来？」若置不放即是近在且惭愧。床近在者，床指睡卧用具。比库若有一床，另外又有两床从物品中挑选，所得者须让与他比库或僧众使用，不可私自使用，设置不放即是近在且惭愧。香气近在者，比库患头痛、皮肤病等时，即使取香草等带来，若香气能熄灭病痛，香气就属于「近在」。若发念「病中还会有香气吗？」若置不放即是近在且惭愧。
Āmisanti vuttāvasesaṃ daṭṭhabbaṃ. Seyyathidaṃ – idhekacco bhikkhu ‘‘tathārūpe kāle upakārāya bhavissantī’’ti tilataṇḍulamuggamāsanāḷikeraloṇamacchasappitelakulālabhājanādīni āharāpetvā ṭhapeti. So vassakāle kālasseva sāmaṇerehi yāguṃ pacāpetvā paribhuñjitvā ‘‘sāmaṇera udakakaddame dukkhaṃ gāmaṃ pavisituṃ, gaccha asukakulaṃ gantvā mayhaṃ vihāre nisinnabhāvaṃ ārocehi, asukakulato dadhiādīni āharā’’ti peseti. Bhikkhūhi ‘‘kiṃ, bhante , gāmaṃ pavisissāmā’’ti vuttepi ‘‘duppaveso, āvuso, idāni gāmo’’ti vadati. Te ‘‘hotu, bhante, acchatha tumhe, mayaṃ bhikkhaṃ pariyesitvā āharissāmā’’ti gacchanti. Atha sāmaṇero dadhiādīni āharitvā bhattañca byañjanañca sampādetvā upaneti, taṃ bhuñjantasseva upaṭṭhākā bhattaṃ pahiṇanti, tatopi manāpamanāpaṃ bhuñjati. Atha bhikkhū piṇḍapātaṃ gahetvā āgacchanti, tatopi manāpamanāpaṃ bhuñjatiyeva. Evaṃ catumāsampi vītināmeti. Ayaṃ vuccati bhikkhu muṇḍakuṭumbikajīvikaṃ jīvati, na samaṇajīvikanti. Evarūpo āmisasannidhi nāma hoti. Bhikkhuno pana vasanaṭṭhāne ekā taṇḍulanāḷi eko guḷapiṇḍo kuḍuvamattaṃ sappīti ettakaṃ nidhetuṃ vaṭṭati akāle sampattacorānaṃ atthāya. Te hi ettakaṃ āmisapaṭisanthāraṃ alabhantā jīvitā voropeyyuṃ, tasmā sace hi ettakaṃ natthi, āharāpetvāpi ṭhapetuṃ vaṭṭati. Aphāsukakāle ca yadettha kappiyaṃ, taṃ attanāpi paribhuñjituṃ vaṭṭati. Kappiyakuṭiyaṃ pana bahuṃ ṭhapentassapi sannidhi nāma natthi.
有关袈裟等物品的「存有近在」之义，举例云：有比库在适当时候为方便而带来稻米、灯芯、椰子壳油、蜜、鱼、盐、辣椒等食物、副食。此时他于雨季用这些物品，烹饪供沙玛内拉食用，沙玛内拉因病前往村庄，请求允许进村，并请求一些酸奶等饮食。比库们问村民是否准许其入村。村民同意后沙玛内拉带来酸奶等，恭敬服用，且由照顾者分发饭食及佐料，彼此欢喜。毕至比库们化缘，彼亦欢喜，这样四个月便成法则。此谓比库以剃度修行者依赖家庭生活之例，不称为沙玛纳修道生活。所谓此种众生所亲近之袈裟及物品，即谓「围绕食物等的存有物品近在」。在比库居处有一管稻草、一个蜂窝、一撮发酵酒，大致可存放此等物资，作为适时，如果有盗贼入盗则用于防护之用。若此物资缺乏，即使有也应置存，不可弃置。到了不合时机，该物亦须自己派上用场。虽多置放饮食净屋，但称不上是「近在」。
Catutthaanāgatabhayasuttavaṇṇanā niṭṭhitā. · 第四《未来怖畏经》注释终了。
Yodhājīvavaggavaṇṇanā niṭṭhitā. · 《战士品》注释终了。