4. Mahāvaggo · 4. 大品
4. Mahāvaggo4. 大品
1-2. Anupubbavihārasuttādivaṇṇanā1-2. 次第住经等之义疏
§32-33
32-33. Catutthassa paṭhame anupubbavihārāti anupaṭipāṭiyā samāpajjitabbavihārā. Dutiye yattha kāmā nirujjhantīti yasmiṃ ṭhāne kāmā vūpasammanti. Nirodhetvāti appaṭivatte katvā. Nicchātāti taṇhādiṭṭhicchātānaṃ abhāvena nicchātā. Nibbutāti attaparitāpanakilesānaṃ abhāvena nibbutā. Tiṇṇāti kāmato tiṇṇā. Pāraṃgatāti kāme pāraṃ gatā. Tadaṅgenāti tena jhānaṅgena. Etthakāmā nirujjhantīti ettha paṭhamajjhāne kāmā nirujjhanti. Te cāti ye paṭhamajjhānaṃ samāpajjanti, te kāme nirodhetvā nirodhetvā viharanti nāma. Pañjalikoti paggahitaañjaliko hutvā. Payirupāseyyāti upaṭṭhāpeyya. Iminā upāyena sabbattha attho veditabbo.
第三十二至三十三节。第四分别说初禅中的渐次修行法，即不可违犯而应当具足的修行。第二说明欲乐断灭之所为，即指在那里欲乐得已止息；因灭除故，谓已断除。消尽者，因无欲、无见等而消尽。灭尽者，因无内心烦恼而灭尽。已过者，是指已断除欲乐。已到彼岸者，是欲乐已到其彼岸。以彼禅定者，依靠此禅定。谓此欲乐已断止，即于初禅中欲乐断止。这里诸人，即是入初禅者，皆是断除欲乐而住。敬礼者，即合掌礼拜之意。侍奉者，即应当侍候。总之，应以此法门处处明了为要。
3. Nibbānasukhasuttavaṇṇanā3. 涅槃乐经之义疏
§34
34. Tatiye udāyīti lāḷudāyitthero. Etadeva khvetthāti etadeva kho ettha. Kāmasahagatāti kāmanissitā. Samudācarantīti manodvāre sañcaranti. Ābādhāyāti ābādhanāya pīḷanāya. Pariyāyenāti kāraṇena. Evaṃ sabbavāresu attho veditabbo. Imasmiṃ sutte avedayitasukhaṃ nāma kathitaṃ.
第三十四节。三者为乌达依，是一位长老名也。『此为内道』谓此即为解脱之所。欲乐相随，即意从欲乐依赖。行于意门，即在心意出入之所行持。受苦即受痛苦、烦恼。依因即因缘而成。如此，于所有三事中皆应明了其中义理。此经中以受苦受乐为说义。
4. Gāvīupamāsuttavaṇṇanā4. 牛喻经之义疏
§35
35. Catutthe pabbateyyāti pabbatacārinī. Na suppatiṭṭhitaṃ patiṭṭhāpetvāti yathā suppatiṭṭhitā hoti, evaṃ na patiṭṭhāpetvā. Taṃ nimittanti taṃ paṭhamajjhānasaṅkhātaṃ nimittaṃ. Na svādhiṭṭhitaṃ adhiṭṭhātīti yathā suṭṭhu adhiṭṭhitaṃ hoti, na evaṃ adhiṭṭhāti. Anabhihiṃsamānoti apothento aviheṭhento. Mudu cittaṃ hoti kammaññanti yathā vipassanācittaṃ lokuttaramaggakkhaṇe mudu kammakkhamaṃ kammayoggaṃ hoti, evamassa abhiññāpādakaṃ catutthajjhānacittaṃ mudu hoti kammaññaṃ . Appamāṇo samādhīti catubrahmavihārasamādhipi maggaphalasamādhipi appamāṇo samādhi nāma, idha pana ‘‘appamāṇaṃ appamāṇārammaṇa’’nti iminā pariyāyena suppaguṇasamādhi appamāṇasamādhīti daṭṭhabbo. So appamāṇena samādhinā subhāvitenāti imasmiṃ ṭhāne ayaṃ bhikkhu vipassanaṃ vaḍḍhetvā arahattaṃ patto. Idāni khīṇāsavassa abhiññāpaṭipāṭiṃ dassento yassa yassa cātiādimāha.
第三十五节。第四为山区行者，女比库尼。『非稳定而安置』谓未至正住定，亦未安住于正住定。此为所名乃是初禅的所缘相。『非自住而住』谓非真真实施而住。『不加侵害』谓不作伤害行为。心柔顺，即称此为勇猛专注之心，如同修观察所入四禅时，此柔顺且善行较善法。如此第四禅心为柔顺，且能作证。『无量定』谓四梵天所住之定及道果定皆为无量定。此中『无量的无量境』意为以此辩护，称善德定为无量定。以无量定所成，即为善妙之定。由此定，修行比库增长智慧而得阿拉汉果。如今示现已证无染净果，随缘分别示现。
5. Jhānasuttavaṇṇanā5. 禅那经之义疏
§36
36. Pañcame āsavānaṃ khayanti arahattaṃ. Yadeva tattha hoti rūpagatanti tasmiṃ paṭhamajjhānakkhaṇe vatthuvasena vā cittasamuṭṭhānikādivasena vā yaṃ rūpaṃ nāma pavattati. Vedanāgatādīni sampayuttavedanādīnaṃ vasena veditabbāni . Te dhammeti te rūpādayo pañcakkhandhadhamme. Aniccatotiādīsu hutvā abhāvākārena aniccato, paṭipīḷanākārena dukkhato, rujjanākārena rogato, antodussanaṭṭhena gaṇḍato, anupaviṭṭhaṭṭhena anukantanaṭṭhena ca sallato, dukkhaṭṭhena aghato, ābādhanaṭṭhena ābādhato, asakaṭṭhena parato, palujjanaṭṭhena palokato, assāmikaṭṭhena suññato, avasavattanaṭṭhena anattato. Samanupassatīti balavavipassanāpaññāya passati.
第三十六节。第五为断除烦恼阿拉汉果。其有色相者，在初禅时，因境界或心生起净物等而显现之色。受等诸境界，传闻应以此诸境界了解。此色及受等为五蕴法。由诸法无常等之性，导致无常，因禅修之苦、染愁之苦，影响苦，恶病苦，及各种苦难，配合明辨的智慧洞察观察之。
Tehi dhammehīti tehi pañcakkhandhadhammehi. Paṭivāpetīti nibbānavasena nivatteti. Amatāyadhātuyāti nibbānadhātuyā. Cittaṃ upasaṃharatīti ñāṇena ānisaṃsaṃ disvā otāreti. Santanti paccanīkasantatāya santaṃ. Paṇītanti atappakaṃ. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇātīti so tasmiṃ paṭhamajjhāne ṭhito taṃ balavavipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti. Aparo nayo – so tehi dhammehīti yasmā aniccatotiādīsu aniccato palokatoti dvīhi padehi aniccalakkhaṇaṃ kathitaṃ, dukkhatotiādīhi chahi dukkhalakkhaṇaṃ, parato, suññato, anattatoti tīhi anattalakkhaṇaṃ. Tasmā so tehi evaṃ tilakkhaṇaṃ āropetvā diṭṭhehi antosamāpattiyaṃ pañcakkhandhadhammehi. Cittaṃ paṭivāpetīti cittaṃ paṭisaṃharati moceti apaneti. Upasaṃharatīti vipassanācittaṃ tāva savanavasena thutivasena pariyattivasena paññattivasena ca santaṃ nibbānanti evaṃ asaṅkhatāya amatāya dhātuyā upasaṃharati. Maggacittaṃ nibbānaṃ ārammaṇakaraṇavaseneva ‘‘etaṃ santaṃ etaṃ paṇīta’’nti na evaṃ vadati. Iminā panākārena taṃ paṭivijjhanto tattha cittaṃ upasaṃharatīti attho.
诸法者，谓此五蕴法。抵止，即从涅槃境界返还。无死之境界，谓涅槃界。心收摄，谓见慧依缘而排除恶意识。稳定，谓因缘常转而常住安稳。美妙，谓于此处专精不懈。于此处住，得断烦恼故获阿拉汉果。另一义即诸法无常等三相：无常两字表无常；苦二字表苦；空无我三字表无我。由此加诸三相于所见内证的五蕴法。收摄心，即收摄、放逸及解脱。心收摄，即是观心以由听、思维、行为、名相等达致宁静、涅槃。道心谓涅槃为所缘界，谓言“不为宁静，不为美妙”。依体证义收摄意。
So tattha ṭhitoti tassā tilakkhaṇārammaṇāya vipassanāya ṭhito. Āsavānaṃ khayaṃ pāpuṇātīti anukkamena cattāro magge bhāvetvā arahattaṃ pāpuṇāti. Teneva dhammarāgenāti samathavipassanādhamme chandarāgena. Dhammanandiyāti tasseva vevacanaṃ. Samathavipassanāsu hi sabbaso chandarāgaṃ pariyādātuṃ sakkonto arahattaṃ pāpuṇāti, asakkonto anāgāmī hoti.
于此处住，谓因三相所缘之观察而住。得断烦恼谓依次第修四圣谛道得阿拉汉果。由此法则，由正思维生起相应依怙欲。法乐者，谓此是其称说。于止观修行法中，任凭欲可消除，则得阿拉汉。不能者则成为不还果。
Tiṇapurisarūpakevāti tiṇapotthakarūpe vā. Dūre kaṇḍe pātetīti dūrepātī. Avirādhitaṃ vijjhatīti akkhaṇavedhī. Yadeva tattha hoti vedanāgatanti idha rūpaṃ na gahitaṃ. Kasmā? Samatikkantattā. Ayañhi heṭṭhā rūpāvacarajjhānaṃ samāpajjitvā rūpaṃ atikkamitvā arūpāvacarasamāpattiṃ samāpannoti samathavasenāpi anena rūpaṃ samatikkantaṃ, heṭṭhā rūpaṃ sammasitvā taṃ atikkamma idāni arūpaṃ sammasatīti vipassanāvasenāpi anena rūpaṃ atikkantaṃ. Āruppe pana sabbasopi rūpaṃ natthīti taṃ sandhāyapi rūpaṃ na gahitaṃ. Atha nevasaññānāsaññāyatanaṃ kasmā na gahitanti? Sukhumattā. Tasmiñhi cattāropi arūpakkhandhā sukhumā na sammasanūpagā. Tenevāha – ‘‘iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho’’ti. Idaṃ vuttaṃ hoti – yāvatā sacittakasamāpatti nāma atthi, tāvatā oḷārike dhamme sammasato aññāpaṭivedho hoti, arahattaṃ sampajjati. Nevasaññānāsaññāyatanaṃ pana sukhumattā saññāsamāpattīti na vuccati. Jhāyīheteti jhāyīhi jhānābhiratehi etāni. Vuṭṭhahitvāti tato samāpattito vuṭṭhāya. Samakkhātabbānīti sammā akkhātabbāni, ‘‘santāni paṇītānī’’ti evaṃ kevalaṃ ācikkhitabbāni thometabbāni vaṇṇetabbānīti.
所谓“三世人形”，即植三世者形或三世根基之形。远方坠落树枝者谓之远落。未阻碍者称为不伤。若此处有感受，则此处色未被摄持，何故？因超越也。此下，修禅静四禅之所离色地，超越此色，遂入无色界三禅之所摄持也。止禅之力，以此色超越，摄持下色，逾越而入无色界摄持。观禅之力，亦以此色超越，通达彼色。至于无色界中一切皆无色，故取此时之色不为执着。若不取无色界内非色之境界，为何？因其极为微细。于此四禅中，无色蕴极微，不得执着。故语：“如是，比库，止于认知边界，则得智慧觉知。”此语教示：止禅之会所契入极端即为般若之显现，而证阿拉汉果。至于无色界境，因极微细，非称为止禅会所。此四禅会所者，因禅者爱乐禅定故。起而行者，即会入而起行。正当宣说者，谓正当诠释、赞叹之义，即应仅限教诲、指示与阐明。
6. Ānandasuttavaṇṇanā6. 阿难经之义疏
§37
37. Chaṭṭhe sambādheti pañcakāmaguṇasambādhe. Okāsādhigamoti okāsassa adhigamo. Sattānaṃ visuddhiyāti sattānaṃ visuddhiṃ pāpanatthāya. Samatikkamāyāti samatikkamanatthāya. Atthaṅgamāyāti atthaṃ gamanatthāya. Ñāyassa adhigamāyāti sahavipassanakassa maggassa adhigamanatthāya . Nibbānassa sacchikiriyāyāti apaccayanibbānassa paccakkhakaraṇatthāya. Tadeva nāma cakkhuṃ bhavissatīti taññeva pasādacakkhu asambhinnaṃ bhavissati. Te rūpāti tadeva rūpārammaṇaṃ āpāthaṃ āgamissati. Tañcāyatanaṃ no paṭisaṃvedissatīti tañca rūpāyatanaṃ na jānissati. Sesesupi eseva nayo.
第37章所称“六合”，即五欲功德之合。所谓达到境界，是指对境界之胜得。所谓众生之净，是指众生之净洁以断除恶。所谓超越，是指逾越彼境。所谓所得，是指获得真义。所谓理趣之得，即依止正观之道而达到解脱之义。所谓涅槃显现，即断灭涅槃之证得。正是此故，眼乃有。由此净妙之眼而不生疑惑。由此诸色乃触及色境界。且彼境界不为对境界之所感。余者亦同理。
Udāyīti kāḷudāyitthero. Saññīmeva nu khoti sacittakoyeva nu kho. Makāro padasandhimattaṃ. Kiṃsaññīti katarasaññāya saññī hutvā. Sabbasorūpasaññānanti idaṃ kasmā gaṇhi, kiṃ paṭhamajjhānādisamaṅgino rūpādipaṭisaṃvedanā hotīti? Na hoti, yāva pana kasiṇarūpaṃ ārammaṇaṃ hoti, tāva rūpaṃ samatikkantaṃ nāma na hoti. Asamatikkantattā paccayo bhavituṃ sakkhissati. Samatikkantattā pana taṃ natthi nāma hoti, natthitāya paccayo bhavituṃ na sakkotīti dassetuṃ idameva gaṇhi.
“无垢”即称为迦卢无垢长老。问曰：此名为认知者乎？为心识者乎？所谓水牛，仅是脚接触地面。何谓认知？为何起此名称？谓此即色受五盖之认知，彼非初禅相似的身识感受乎？非也，因为只要有欲界色等根本境界，尚非超越境界。能生依止于非超越者。超越则无为，故名无为者，此即所示。
Jaṭilavāsikāti jaṭilanagaravāsinī. Na cābhinatotiādīsu rāgavasena na abhinato, dosavasena na apanato. Sasaṅkhārena sappayogena kilese niggaṇhitvā vāretvā ṭhito, kilesānaṃ pana chinnante uppannoti na sasaṅkhāraniggayhavāritagato. Vimuttattā ṭhitoti kilesehi vimuttattāyeva ṭhito. Ṭhitattā santusitoti ṭhitattāyeva santuṭṭho nāma jāto. Santusitattāno paritassatīti santuṭṭhattāyeva paritāsaṃ nāpajjati. Ayaṃ, bhante ānanda, samādhi kiṃ phaloti iminā ayaṃ therī tālaphalaññeva gahetvā ‘‘idaṃ phalaṃ kiṃ phalaṃ nāmā’’ti pucchamānā viya arahattaphalasamādhiṃ gahetvā ‘‘ayaṃ, bhante ānanda, samādhi kiṃ phalo vutto bhagavatā’’ti pucchati. Aññāphalo vuttoti aññā vuccati arahattaṃ, arahattaphalasamādhi nāmeso vutto bhagavatāti attho. Evaṃsaññīpīti imāya arahattaphalasaññāya saññīpi tadāyatanaṃ no paṭisaṃvedetīti evaṃ imasmiṃ sutte arahattaphalasamādhi kathitoti.
“粗衣居士”指穿粗糙布衣住于城镇者。非为嗔恨所感染，亦非为贪爱所染。以聚合合和将烦恼收摄，抑制之，非断除烦恼。以离分别自在，谓随烦恼断除，故名离苦。以离苦心喜，谓自由逍遥，名为乐心。以乐心增长，生怨恨则无所起。上述尊者，名曰阿难提问“此禅定何等功德？”如同采摘棕榈果，问曰“此果为何名？”指示阿拉汉果禅定。非余果名，依此果名故，示此即为阿拉汉禅定之意。由此，阿拉汉果禅定之名称，言其此境界不触感外境，此义详述于此经。
7. Lokāyatikasuttavaṇṇanā7. 顺世论者经注释
§38
38. Sattame lokāyatikāti lokāyatavādakā. Satatanti sadā. Samitanti nirantaraṃ. Tiṭṭhatetanti tiṭṭhatu etaṃ, mā etaṃ paṭṭhapetha, ko vo etena attho. Dhammaṃ vo brāhmaṇā desessāmīti ahaṃ vo catusaccadhammaṃ desessāmi.
第38章“至世界者”，即常说世界之贤人。常者谓恒常不变。适者谓无间断。曰“立于此”，意为恒立此理，勿弃此法，何故？我等当为婆罗门诸士教此四圣谛法。
Daḷhadhammoti daḷhadhanuṃ gahetvā ṭhito. Dhanuggahoti issāso. Daḷhadhanu nāma dvisahassathāmaṃ vuccati. Dvisahassathāmaṃ nāma yassa āropitassa jiyābaddho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍappamāṇā ukkhittassa pathavito muccati. Sikkhitoti dasa dvādasa vassāni ācariyakule uggahitasippo. Katahatthoti eko sippameva uggaṇhāti, katahattho na hoti ayaṃ pana katahattho ciṇṇavasibhāvo. Katūpāsanoti rājakulādīsu dassitasippo. Lahukena asanenāti anto susiraṃ katvā tūlādīhi pūretvā katalakkhaparikammena sallahukakaṇḍena. Evaṃ katañhi ekausabhagāmī dve usabhānipi gacchati…pe… aṭṭhusabhagāmī soḷasa usabhānipi gacchati. Appakasirenāti niddukkhena. Atipāteyyāti atikkameyya. Idaṃ vuttaṃ hoti – yathā so dhanuggaho taṃ vidatthicaturaṅgulaṃ chāyaṃ sīghameva atikkāmeti, evaṃ sakalacakkavāḷaṃ sīghaṃ sīghaṃ atikkamanasamatthena javena samannāgato. Sandhāvanikāyāti padasā dhāvanena. Evamāhaṃsūti evaṃ vadanti.
“强弓”者，举持坚固之弓不动摇。弓为借助之器。强弓即名为两千般若。所谓两千者，谓所加之重量相当于铁钩秤砣重至两千。习者谓在师门中修学十至十二年。所谓有技能，谓一技艺能够胜任，不为伪技。所谓奉事王室而实习之匠也。轻业者，谓用轻扫尘器清扫，轻巧无损。譬喻如一牛所载两只牛，共行。以此诸比喻说明于轮回长河中，能迅速超越苦海，具智能之速捷。所谓速跑之足，即脚行快速之意。谓斯言如是起证。
8. Devāsurasaṅgāmasuttavaṇṇanā8. 天阿修罗战经注释
§39
39. Aṭṭhame samupabyūḷho ahosīti paccupaṭṭhito ahosi. Saṅgāmeyyāmāti saṅgāmaṃ kareyyāma yujjheyyāma. Apayiṃsuyevāti palāyiṃsuyeva. Uttarenābhimukhāti uttarāmukhā hutvā. Abhiyante vāti anubandhantiyeva. Bhīruttānagatenāti bhīruttānaṃ bhayanivāraṇaṃ patiṭṭhānaṃ gatena. Akaraṇīyāti yuddhena kiñci akattabbā. Kasmā pana nesaṃ saṅgāmo hotīti? Asurā hi pubbe tāvatiṃsavāsino, te cittapāṭaliyā pupphanakāle dibbapāricchattakapupphaṃ anussaranti. Tato uppannakodhā ‘‘gaṇhatha deve’’ti sammukhasammukhaṭṭhāneneva sineruṃ abhiruhanti, devāpi nikkhamanti. Tesaṃ gopālakadārakānaṃ aññamaññaṃ daṇḍakehi paharaṇasadisaṃ yuddhaṃ hoti. Sakko devarājā heṭṭhā pañcasu ṭhānesu ārakkhaṃ ṭhapetvā upari devapuraṃ parivāretvā attasadisā vajirahatthā paṭimā ṭhapāpesi. Asurā heṭṭhā pañca ṭhānāni paṭibāhitvā abhiruḷhā indapaṭimāyo disvā nivattitvā asurapurameva gacchanti.
三十九、当时敌对双方都已做好准备，彼此对峙。所谓“当准备交战”，即应当进行战斗、奋勇争斗。所谓“逃走”，即的确发生了退避逃离。所谓“向北面对”，即转面朝北。所谓“攻打”，即如同紧紧跟随一般。所谓“恐慌住处”，即恐怖遮蔽的安住之所。所谓“不宜作”，即战斗中不可有所作为。那么，为什么双方发生这场战斗呢？以前，魔众曾是三十三天的居民，他们心如蒲萄藤绳般纠缠，于帝释花开时节，想起天界的保护花，彼时魔众起了愤怒，彼此相对坐立不安，接着施展攻势，天众也离去。魔众之间的牧童孩子们彼此用棍棒打斗，好似兵戈之争。萨咖天帝在五处设下守护，封锁天宫四周，并在自己所处处所筑起斧头象征的雕像。魔众在五处被阻挡后，却攀越去，在看到印陀罗雕像后返回，只前往魔界。
Dakkhiṇenābhimukhāti dakkhiṇāmukhā hutvā. Apadaṃ vadhitvāti nippadaṃ niravasesaṃ vadhitvā. Adassanaṃ gatoti māropi vaṭṭapādakaṃ katvā rūpāvacaracatutthajjhānaṃ samāpannassa cittaṃ jānāti, tadeva vipassanāpādakaṃ katvā samāpannassa cittaṃ jānāti. Arūpāvacarasamāpatti pana vaṭṭapādā vā hotu vipassanāpādā vā, taṃ samāpannassa māro cittaṃ na jānāti. Tena vuttaṃ – ‘‘adassanaṃ gato pāpimato’’ti.
所谓“向南面对”，即转面朝南。所谓“破坏阵地”，即完全摧毁阵地。所谓“心不知所往”，即即使植入轮圈标志，当四禅成就的心现起时，知悉其心；经过增长观察（观智）修习时，也同样知晓其心。至于无色界禅成就时，即使设下轮圈或增长观察，魔王亦不知其心。由此说：“恶人的心已迷乱”。
9. Nāgasuttavaṇṇanā9. 龙经注释
§40
40. Navame āraññakassāti araññavāsino. Gocarapasutassāti gocaraggahaṇatthāya gacchantassa. Hatthikalabhāti mahantā mahantā nāgā. Hatthicchāpāti taruṇapotakā. Obhaggobhagganti nāmetvā nāmetvā ṭhapitaṃ. Ogāhaṃ otiṇṇassāti ogāhitabbattā ogāhanti laddhanāmaṃ udakatitthaṃ otiṇṇassa. Ogāhā uttiṇṇassāti udakatitthato uttiṇṇassa. Vūpakaṭṭhoti vūpakaṭṭho hutvā. Idāni yasmā dasabalassa hatthināgena kiccaṃ natthi, sāsane pana taṃsarikkhakaṃ puggalaṃ dassetuṃ idamāhaṭaṃ, tasmā taṃ puggalaṃ dassento evameva khotiādimāha.
四十、所谓“隐居林人”，即居住于林中的隐士。所谓“牧牛索”，即为牵引牧牛用的索具。所谓“大象”，即伟大的大象。所谓“象牙矛”，即年轻公象的尖牙。所谓“佩戴牛犊”，即标记符号以辨别。所谓“渡河”，即按须渡过被称为‘水渡口’的地方。所谓“由渡口通过”，即从水渡口上岸。所谓“横木”，即悬挂的木头。如今，由于十力大象没有任务可做，故此规范是为了使修道者得以见到这等品格卓著的人，故此宣说修道者应当如此。
10. Tapussasuttavaṇṇanā10. 德普萨经注释
§41
41. Dasame mallesūti mallaraṭṭhe. Idheva tāva tvaṃ, ānanda, hotīti idha bhagavā ‘‘tapussagahapatino idha ṭhitena ānandena saddhiṃ kathāsallāpo bhavissati, tatonidānaṃ ahaṃ mahantaṃ dhammapariyāyaṃ desessāmī’’ti ñatvā āha. Upasaṅkamīti so kira bhuttapātarāso ‘‘dasabalassa upaṭṭhānaṃ gamissāmī’’ti nikkhamanto dūratova theraṃ disvā yenāyasmā ānando tenupasaṅkami. Papāto viya khāyati, yadidaṃ nekkhammanti yamidaṃ pabbajjāsaṅkhātaṃ nekkhammaṃ, taṃ amhākaṃ mahāpapāto viya ogāhitvā upaṭṭhāti. Nekkhamme cittaṃ pakkhandatīti pabbajjāya cittaṃ ārammaṇavasena pakkhandati, tadeva ārammaṇaṃ katvā pasīdati, tadeva patiṭṭhāti, paccanīkadhammehi ca vimuccati. ‘Etaṃ santa’nti passatoti etaṃ nekkhammaṃ santaṃ vigatadarathapariḷāhanti evaṃ passantānaṃ bhikkhūnaṃ. Bahunā janena visabhāgoti tayidaṃ bahunā mahājanena saddhiṃ bhikkhūnaṃ visabhāgaṃ, asadisanti attho.
四十一、所谓“属于摩揭陀国之马拉族”。“在这里，你，现在与阿难同在”，这是因为世尊在塔婆婆罗家中阿难同住，将与他亲密交谈。因缘成就后，世尊说：“我将宣说伟大的教法终结。”准备前往的舍卫城祇园精舍时，仿佛恶兽啖食般，修道之心如同发起出家般动摇，因此对出家心失信。出家者弃恶念作善念，心由此纯净，得到安住，并借助因缘而解脱。谓曰“此为安静”，即此出家者心净且无烦恼。多数人异议此，即认为大多数世人大众对比库见解不合，意指他们反对。
Kathāpābhatanti kathāmūlaṃ. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ na pakkhandatīti tassa evaṃ vitakkentassāpi mayhaṃ pabbajjāya cittaṃ na otarati. ‘‘Etaṃsanta’’nti passatoti ‘‘sādhu nekkhamma’’nti parivitakkanavasena ‘‘etaṃ nekkhammaṃ santa’’nti passantassapi. Anāsevitoti na āsevito na phassito na sacchikato. Adhigammāti adhigantvā patvā sacchikatvā. Tamāseveyyanti taṃ ānisaṃsaṃ seveyyaṃ bhajeyyaṃ. Yaṃmeti yena kāraṇena mayhaṃ. Adhigammāti adhigantvā. Svāssa me hoti ābādhoti so mayhaṃ ābādhanaṭṭhena ābādho hoti. Avitakke cittaṃ na pakkhandatīti avitakkavicāre dutiyajjhāne ārammaṇavasena cittaṃ na pakkhandati. Vitakkesūti vitakkavicāresu. Sesaṃ sabbattha uttānatthamevāti.
所谓“言语的根源”，即言语的根本。对此，我阿难，出家心不动摇，故此即使有此念头亦不失出家之心。谓曰“此为安静”，即以不动摇之念反复思惟“善哉出家”，见称“此为安静出家”的比库。所谓“未受污染”，即未染污、未触及、未觉知。所谓“证得”，即获得、证实。谓曰“应修未受污染”，即应当修习此因缘。我因缘而得。谓曰“证得”，即曾经获得。谓曰“我受难”，即是我因受难受苦。谓曰“未起念即不动摇”，即于第二禅由不念虑思所摄持的心不动摇。所谓“念”，即思虑之思考。全心保持向上迎向正智。
Mahāvaggo catuttho. · 大品第四