3. Mahāvaggo · 3. 大品
3. Mahāvaggo第三 大品
1. Sīhanādasuttavaṇṇanā第一 狮子吼经注释
§21
21. Tatiyassa paṭhame visamagateti visamaṭṭhānesu gocaresu gate. Saṅghātaṃ āpādesinti ghātaṃ vadhaṃ pāpesiṃ. Tassa hi ussannatejatāya khuddakesu pāṇesu anukampā hoti. Tasmā ye paṭisattubhāvena saṇṭhātuṃ sakkhissanti, ye dubbalā palāyitukāmā bhavissanti, te palāyissantīti sīhanādaṃ naditvāva gocarāya pakkamati. Tathāgatassetaṃ adhivacananti yadi hi sahanatāya hananatāya ca sīho, tathāgato hi sabbāni ca iṭṭhāniṭṭhāni sahati, sabbaparappavādino ca vādānaṃ nimmathanena hanati. Idamassa hoti sīhanādasminti ayamassa sīhanādo.
第二十一条 关于第三品第一句 "错误进入" 的解释，如此称呼乃谓入于不正当之处或场合。所谓群体冲突者，实指相互伤害、杀害之行为。此处因情绪激烈而致微弱生灵怜悯之情生起。故能以对治为力而保护者，心存弱者或欲逃避者，必将逃走，如狮吼之声响起，威震四方，兽迹逃散。其中“狮吼”为如来教示此义者：若狮子以宽容与勇猛为任，则如来亦能容纳一切称心不称心之事，且以息灭一切异说者之论辩为职责任。此即所谓“狮吼”，即此“狮吼”。
Tathāgatabalānīti aññehi asādhāraṇāni tathāgatasseva balāni. Yathā vā pubbabuddhānaṃ balāni puññasampattiyā āgatāni, tathā āgatabalānītipi attho. Tattha duvidhaṃ tathāgatassa balaṃ kāyabalaṃ ñāṇabalaṃ. Tesu kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –
关于“如来力量”者，谓如来所具非凡超绝之种种力量。如同过去诸佛以功德财富而具足之力量，此力量亦名“现前如来力量”。此力量分为两种：身力与智力。其中身力应依“象群”作为标准。古语云——
‘‘Kālāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;
“有乌鸦，白色，褐色；
Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti.
又香、吉祥、黄金，护戒之十者。”
Imāni dasa hatthikulāni. Tattha kālāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kālāvakassa hatthino. Yaṃ dasannaṃ kālāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. Yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. Yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. Yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. Yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. Yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. Yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemassa. Yaṃ dasannaṃ hemānaṃ, taṃ ekassa uposathassa. Yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. Yaṃ dasannaṃ chaddantānaṃ, taṃ ekassa tathāgatassa. Nārāyanasaṅghātabalantipi idameva vuccati . Tadetaṃ pakatihatthigaṇanāya hatthīnaṃ koṭisahassānaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tāva tathāgatassa kāyabalaṃ.
此为十种象群名称。其中特别应辨识者谓“白象”，为著名象群。十种象群所显示者即众人之身体力量也。单一白象即一人之身力。十头白象之力及一河象之力相等，一河象之力与一白象之力相等，一白象之力又相继递推至各象群，最终归属于如来。此亦称为“众人力量聚合”。由此可知，白象十万千万数量，男子亦有十万千万数量，由此得出众生雄壮之身力。此即如来之身力。
Ñāṇabalaṃ pana pāḷiyaṃ tāva āgatameva. Dasabalañāṇaṃ, majjhime āgataṃ catuvesārajjañāṇaṃ, aṭṭhasu parisāsu akampanañāṇaṃ, catuyoniparicchedañāṇaṃ, pañcagatiparicchedañāṇaṃ, saṃyuttake (saṃ. ni. 2.33) āgatāni tesattati ñāṇāni sattasattati ñāṇānīti, evaṃ aññānipi anekāni ñāṇabalaṃ nāma. Idhāpi ñāṇabalameva adhippetaṃ. Ñāṇañhi akampiyaṭṭhena upatthambhanaṭṭhena ca balanti vuttaṃ.
而知识力量仅现于巴利语中。十种力量智识，中者包含四空王知、八集会中坚不动智、四生类辨别智、五大类辨别智、以及联结处中所具之三十三识，合计七十七种智识。除此之外，还有众多他智，统称为知识力量。于此亦以知识力量居首位，谓知识应以无动摇且稳固之支撑为力量。
Āsabhaṃṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. Apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. Vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho. Sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi asampakampiyo nisabho, so idha usabhoti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ. Ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānaṃ. Idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamāno ca taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti attani āropeti. Tena vuttaṃ – ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.
『Āsabhaṃṭhāna』者，意为最高之所，至上之所。所谓『āsabhā』，指的是前佛们，『ṭhāna』意为所在、地位，因此指他们的所在。又有如牛百、野牛中最尊最强者—牛寿多和马寿多之类的，均为牛中首领，牛群中最杰出者。普遍称之为牛首，伴随全牛群，具备威仪庄严，沉稳不动摇，宁静安详，甚至不受雷声震动。此即所谓牛王。此亦为名词变体。『Usabha』即『āsabha』。『Ṭhāna』者，谓用四足踏压大地而坚立不动之所。正如牛首以其力量用四足踏压大地坚立不动，乃至如来亦以十种如来力具足，四足如莲花，八手撑地，稳立不动，于众生世间无碍无惧，无动摇。如来立于法地，知此牛王之所，近趋而不退，亲近而不反，俯身而安住。故言『知牛王之所』。
Parisāsūti aṭṭhasu parisāsu. Sīhanādaṃ nadatīti seṭṭhanādaṃ nadati, abhītanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. Tatrāyaṃ upamā – yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘iti sakkāyo’’tiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ – ‘‘parisāsu sīhanādaṃ nadatī’’ti.
『Parisā』者，意为八类众集。『Sīhanādaṃ nadati』，谓发出狮子吼，即最上庄严之声，震动天地，令恶怖伏。此处所喻：如狮以威力具足，遍及诸处，毛发竖起，发出震慑一切众生之吼声，乃至游猎之鹅亦因应而鸣；如来亦以如来威力具足，八类众集中，庄严自在，发出震动众生，使众生得舍离执着，恰如狮吼震慑敌畏。故云『在众集中发狮吼焉』。
Brahmacakkaṃ pavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ visiṭṭhaṃ. Cakkanti dhammacakkaṃ. Taṃ panetaṃ duvidhaṃ hoti paṭivedhañāṇañceva desanāñāṇañca. Tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. Tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. Tañhi abhinikkhamanato yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Tusitabhavanato vā yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Dīpaṅkarato vā paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. Tañhi yāva aññāsikoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. Tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. Ubhayampi panetaṃ aññehi asādhāraṇaṃ, buddhānaṃyeva orasañāṇaṃ.
『Brahmacakkaṃ pavatteti』者，此处『Brahma』意指至高、第一，『cakka』意为法轮，即法轮转动。谓佛法之转动，此转动可分两种：一为『知见』，即觉知自性通达圣果；二为『教说』，即慈悲为引导弟子入圣果之法理。『知见』方面，谓觉者自转证圣果之知；『教说』方面，谓教诲弟子证圣果之智。『知』起时为两种：第一为从初发心至入圣果之进展，谓之《果标记》初显；第二为从忉利天或大菩提场所至入阿拉汉道之进展，亦谓《果标记》初现；第三为从迪朋卡尊者起始至入阿拉汉道之进展，皆谓《果标记》初显。教说亦有两种：一为至于须陀洹果之说，谓为『果标记之说』；另一为世俗法说。觉知与教说皆殊胜异常，唯诸佛所具。
Idāni yehi dasahi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, tāni vitthārato dassetuṃ katamāni dasa? Idha, bhikkhave, tathāgato ṭhānañca ṭhānatotiādimāha. Tattha ṭhānañca ṭhānatoti kāraṇañca kāraṇato. Kāraṇañhi yasmā tattha phalaṃ tiṭṭhati, tadāyattavuttitāya uppajjati ceva pavattati ca, tasmā ṭhānanti vuccati. Taṃ bhagavā ‘‘ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānaṃ. Ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū na paccayā uppādāya, taṃ taṃ aṭṭhāna’’nti pajānanto ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Abhidhamme panetaṃ ‘‘tattha katamaṃ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇa’’ntiādinā (vibha. 809) nayena vitthāritameva. Yampīti yena ñāṇena. Idampi, bhikkhave, tathāgatassāti idampi ṭhānāṭṭhānañāṇaṃ tathāgatassa tathāgatabalaṃ nāma hotīti attho. Evaṃ sabbapadesu yojanā veditabbā.
今彼十种如来力具足者，皆知如来所立『所』为何？今当详细说明何为此十种：比库，如来所谓『所』，即『立所』。此『立所』即『立所因』。因即立所之所在，因缘也。因既立所则生功用且转行，故称为『立所』。世尊云：『一切法因缘和合而生，此即立所。若一切法非由因缘生，则为非立所』。由此智慧了知立所与立所因，了知真如立所与非真如立所。阿毗达摩亦以此为题，详细开示如来之立所因立所智慧。谓依何识悟？此即如来所具如来力之智慧也。是故，凡事当应分别了知。
Kammasamādānānanti samādiyitvā katānaṃ kusalākusalakammānaṃ, kammameva vā kammasamādānaṃ. Ṭhānaso hetusoti paccayato ceva hetuto ca. Tattha gatiupadhikālapayogā vipākassa ṭhānaṃ, kammaṃ hetu. Imassa pana ñāṇassa vitthārakathā ‘‘atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccantī’’tiādinā (vibha. 810) nayena abhidhamme āgatāyeva.
『Kammasamādāna』者，意为业之承受。谓按所受业力，即善恶业所受之果。『立所因』即因缘，亦作缘因。彼中又有行为、运动、时间及场所，构成果报之立所，即业因也。对此智慧之详细解释云：『某些恶业果报之承受，虽果报甚重但不反转』。此义亦于阿毗达摩有所论述。
Sabbatthagāmininti sabbagatigāminiñca agatigāminiñca. Paṭipadanti maggaṃ. Yathābhūtaṃ pajānātīti bahūsupi manussesu ekameva pāṇaṃ ghātentesu ‘‘imassa cetanā nirayagāminī bhavissati, imassa tiracchānayonigāminī’’ti iminā nayena ekavatthusmimpi kusalākusalacetanāsaṅkhātānaṃ paṭipattīnaṃ aviparītato sabhāvaṃ jānāti. Imassapi ca ñāṇassa vitthārakathā ‘‘tattha katamaṃ tathāgatassa sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ? Idha tathāgato ayaṃ maggo ayaṃ paṭipadā nirayagāminīti pajānātī’’tiādinā (vibha. 811) nayena abhidhamme āgatāyeva.
『Sabbatthagāmin』者，意为遍行诸处，即善趣恶趣皆行。谓道也。依法理现实般若分辨，众多凡夫人中杀生者，憶念此意谓其志向必堕地狱，众生之道有三途；依此智慧释义中说：『何谓如来的遍行道？此即如来所说地狱道也，是为遍行之道』。此说亦见阿毗达摩教中。
Anekadhātunti cakkhudhātuādīhi kāmadhātuādīhi vā dhātūhi bahudhātuṃ. Nānādhātunti tāsaṃyeva dhātūnaṃ vilakkhaṇatāya nānappakāradhātuṃ. Lokanti khandhāyatanadhātulokaṃ. Yathābhūtaṃ pajānātīti tāsaṃ dhātūnaṃ aviparītato sabhāvaṃ paṭivijjhati. Idampi ñāṇaṃ ‘‘tattha katamaṃ tathāgatassa anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ? Idha tathāgato khandhanānattaṃ pajānātī’’tiādinā nayena abhidhamme vitthāritameva.
所谓多界者，是指由眼识等根界（眼根等识别根）及欲界等多种界所组成的众多界。所谓多种界，乃以这些界种的差别特性而界分为不同种类的界。所谓世界，意指由五蕴、六处、十八界所组成的世界。所谓如实知见，即由逆反之处旁观此种界的自相（本性），深入了知其原貌。此知识即是“于彼处，何为如来的多界和多种界的如实知识？这里如来正知蕴不净”等语句的理路所在，正是此经藏所详释。
Nānādhimuttikatanti hīnādīhi adhimuttīhi nānādhimuttikabhāvaṃ. Idampi ñāṇaṃ ‘‘tattha katamaṃ tathāgatassa sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ? Idha tathāgato pajānāti santi sattā hīnādhimuttikā’’tiādinā nayena abhidhamme vitthāritameva.
所谓多差别知，乃指由低下等差别知所组成的多样差别知的状态。此知识即是“于彼处，何为如来的众生多种差别知的如实知识？这里如来知晓众生存在低下的差别知”等语句的理路所在，正是此经藏所详释。
Parasattānanti padhānasattānaṃ. Parapuggalānanti tato aññesaṃ hīnasattānaṃ. Ekatthameva vā etaṃ padadvayaṃ, veneyyavasena dvidhā vuttaṃ. Indriyaparopariyattanti saddhādīnaṃ indriyānaṃ parabhāvañca aparabhāvañca, vuddhiñca hāniñcāti attho. Imassāpi ñāṇassa vitthārakathā ‘‘tattha katamaṃ tathāgatassa parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ ? Idha tathāgato sattānaṃ āsayaṃ pajānātī’’ti (vibha. 814) ādinā nayena abhidhamme āgatāyeva.
所谓他有者，乃指他者即他力存在。所谓他人者，乃指较之自身较低的他个体。此两词合而一义，亦可分别解释为二。所谓根能支配彼此者，意即信等根的主宰与非主宰、增长与消减之义。关于本知识之详说，“于彼处，何为如来对他有、他个体的根能支配如实知识？这里如来知晓众生之心所”等语（《杂异门》814经分）即由此理路进入经藏。
Jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ, ‘‘rūpī rūpāni passatī’’tiādīnaṃ aṭṭhannaṃ vimokkhānaṃ, savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ, paṭhamajjhānasamāpattiādīnañca navannaṃ anupubbasamāpattīnaṃ. Saṃkilesanti hānabhāgiyadhammaṃ. Vodānanti visesabhāgiyadhammaṃ. Vuṭṭhānanti ‘‘vodānampi vuṭṭhānaṃ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti (vibha. 828) evaṃ vuttaṃ paguṇajjhānañceva bhavaṅgaphalasamāpattiyo ca. Heṭṭhimaṃ heṭṭhimañhi paguṇajjhānaṃ uparimassa uparimassa padaṭṭhānaṃ hoti, tasmā ‘‘vodānampi vuṭṭhāna’’nti vuttaṃ. Bhavaṅgena pana sabbajjhānehi vuṭṭhānaṃ hoti, phalasamāpattiyā nirodhasamāpattito vuṭṭhānaṃ hoti. Taṃ sandhāya ca ‘‘tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti vuttaṃ. Idampi ñāṇaṃ ‘‘tattha katamaṃ tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ? Jhāyīti cattāro jhāyī, atthekacco jhāyī sampattiṃyeva samānaṃ vipattīti paccetī’’tiādinā (vibha. 828) nayena abhidhamme vitthāritameva. Sabbañāṇānaṃ vitthārakathāya vinicchayo sammohavinodaniyā vibhaṅgaṭṭhakathāya vutto, pubbenivāsānussatidibbacakkhuñāṇakathā visuddhimagge vitthāritā, āsavakkhayakathā heṭṭhā vuttāyevāti.
所谓禅定解脱三昧达成者，即前四禅、“见色之色”的八种解脱，含有有觉有念三摩地之三种，以及第一禅达成等九种渐次达成。所谓染污，指烦恼的部分。所谓意思，指专一部分。所谓出现，意谓“意思亦为出现，彼处三摩地之出现”诸语（《杂异门》828分）如此讲述，亦包含低下禅定及有余流果的达成。下位者在下位，上位者居上位，故作“意思亦为出现”等语。蕴一切禅定皆有出现，果达成者有灭达成亦有出现。由此观之，言“彼处诸三摩地皆有出现”等语。此知识即“于彼处，何为如来的禅定解脱三昧之染污、意思及出现的如实知识？禅者乃四禅修行者，有者少许，修行状态同于成熟与倒退”等语（《杂异门》828分）理路所入，经藏详述。诸知识详说的判别，用于破愚迷之《杂异门》释经阐述，以前生回忆天眼智等说于净行道详述，烦恼灭除相关论述亦在下。
Tattha paravādīkathā hoti ‘‘dasabalañāṇaṃ nāma pāṭiyekkaṃ ñāṇaṃ natthi, sabbaññutaññāṇassevāyaṃ pabhedo’’ti. Taṃ na tathā daṭṭhabbaṃ. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇaṃ. Dasabalañāṇañhi sakasakakiccameva jānāti, sabbaññutaññāṇaṃ tampi tato avasesampi jānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti, dutiyaṃ kammavipākantarameva, tatiyaṃ kammaparicchedameva, catutthaṃ dhātunānattakāraṇameva, pañcamaṃ sattānaṃ ajjhāsayādhimuttimeva, chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva, sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva, aṭṭhamaṃ pubbenivutthakkhandhasantatimeva, navamaṃ sattānaṃ cutipaṭisandhimeva, dasamaṃ saccaparicchedameva. Sabbaññutaññāṇaṃ pana etehi jānitabbañca tato uttariñca pajānāti, etesaṃ pana kiccaṃ na sabbaṃ karoti. Tañhi jhānaṃ hutvā appetuṃ na sakkoti, iddhi hutvā vikubbituṃ na sakkoti, maggo hutvā kilese khepetuṃ na sakkoti.
此处藏中有批评说“所谓十力知识，不是全知知识，唯此二者不同”。此说不正确。十力知识与全知知识各别无误。十力知识仅知共同功用，全知知识由此再知其余。十力知识中第一力知因果，第二知业报，第三知业界，第四知界的差别，第五知众生心的控制，第六知根的刚柔，第七知禅等的染污等，第八知先前生死蕴之连续，第九知众生现今的复萌，第十知圣谛真理。全知知识对这些理当了知且能超越，然而并非样样滋事皆能担当。于其中禅定不能起住欲界，神通不能造恶，圣道不能染污烦恼。
Apica paravādī evaṃ pucchitabbo ‘‘dasabalañāṇaṃ nāmetaṃ savitakkasavicāraṃ avitakkavicāramattaṃ avitakkaavicāraṃ, kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ, lokiyaṃ lokuttara’’nti. Jānanto ‘‘paṭipāṭiyā satta ñāṇāni savitakkasavicārānī’’ti vakkhati, ‘‘tato parāni dve avitakkaavicārānī’’ti vakkhati. ‘‘Āsavakkhayañāṇaṃ siyā savitakkasavicāraṃ siyā avitakkavicāramattaṃ, siyā avitakkaavicāra’’nti vakkhati . Tathā ‘‘paṭipāṭiyā satta kāmāvacarāni, tato dve rūpāvacarāni, avasāne ekaṃ lokuttara’’nti vakkhati. ‘‘Sabbaññutaññāṇaṃ pana savitakkasavicārameva lokiyamevā’’ti vakkhati.
批评者进一步问：“所谓十力知识，是否指有觉念慧观察之分别细微层次的离念慧，有或无沉思无沉思慧，欲界、色界、无色界分别，世间与出世间区别等？”答曰：“依次序而言，有七种知识带有有觉念慧，之后有二种无觉念慧，则有断除烦恼的知识，分别为带有觉念慧、不觉念适量慧以及无觉念慧。依次序说，有七种欲界知识，之后有二种色界知识，最后有一出世间知识。全知知识唯由有觉念慧部分知晓而世间所能及。”
Evamettha anupadavaṇṇanaṃ ñatvā idāni yasmā tathāgato paṭhamaṃyeva ṭhānāṭṭhānañāṇena veneyyasattānaṃ āsavakkhayādhigamassa ceva anadhigamassa ca ṭhānāṭṭhānabhūtaṃ kilesāvaraṇābhāvaṃ passati lokiyasammādiṭṭhiṭṭhānādidassanato niyatamicchādiṭṭhiṭṭhānābhāvadassanato ca. Atha nesaṃ kammavipākañāṇena vipākāvaraṇābhāvaṃ passati tihetukappaṭisandhidassanato, sabbatthagāminipaṭipadāñāṇena kammāvaraṇābhāvaṃ passati ānantariyakammābhāvadassanato. Evamanāvaraṇānaṃ anekadhātunānādhātuñāṇena anukūladhammadesanatthaṃ cariyāvisesaṃ passati dhātuvemattadassanato. Atha nesaṃ nānādhimuttikatañāṇena adhimuttiṃ passati payogaṃ anādiyitvāpi adhimuttivasena dhammadesanatthaṃ. Athevaṃ diṭṭhādhimuttīnaṃ yathāsatti yathābalaṃ dhammaṃ desetuṃ indriyaparopariyattiñāṇena indriyaparopariyattaṃ passati saddhādīnaṃ tikkhamudubhāvadassanato. Evaṃ pariññātindriyaparopariyattā pana te sace dūre honti, atha jhānādiñāṇena jhānādīsu vasībhūtattā iddhivisesena te khippaṃ upagacchati. Upagantvā ca nesaṃ pubbenivāsānussatiñāṇena pubbajātibhavaṃ, dibbacakkhānubhāvato pattabbena cetopariyañāṇena sampati cittavisesaṃ passanto āsavakkhayañāṇānubhāvena āsavakkhayagāminiyā paṭipadāya vigatasammohattā āsavakkhayāya dhammaṃ deseti. Tasmā iminānukkamena imāni balāni vuttānīti veditabbāni.
如此，了知了无依止的详尽说明后，现在当知，正因为如来以首次成就于此现场者的知见，得以断除烦恼，修证无碍，见现行境界中烦恼束缚之灭无，并显现世俗正见等持之理及断邪见之果。复次，于三因缘相续之见照下，见业果遮蔽消除；依无碍通达之道理，见业障蔽皆灭，见业不生之境。于是，以诸无数元素和种种元素知见，显现合宜法义，见行持差别，乃以元素真相为照明。次由各种正定觉知，见证正觉，如实知业果，断除前所染污，虽未起用亦如证觉，实为法义说示。由此，示现正证觉者依能力，依觉量，能如实宣说法义，并见众根相互胜巧，显示听法者信乐锐敏。由此，经过了正觉调伏，若他们远离，则凭禅等觉知，依禅境中之安住及神通速至。至彼，即依先行生世知，如实知前生，因神通眼善得观法，以心解慧，见证心之特异，具断烦恼知感，随了断烦恼之道路、无惑之境而说法。故当知以上诸根功德皆已述说清楚。
2. Adhivuttipadasuttavaṇṇanā第二 增上所说句经注释
§22
22. Dutiye ye te dhammāti ye te dasabalañāṇaṃ sabbaññutaññāṇadhammā. Adhivuttipadānanti adhivacanapadānaṃ, khandhāyatanadhātudhammānanti attho. Adhivuttiyoti hi adhivacanāni vuccanti, tesaṃ ye padabhūtā desanāya padaṭṭhānattā. Atītā buddhāpi hi ete dhamme kathayiṃsu, anāgatāpi eteva kathayissanti. Tasmā khandhādayo adhivuttipadāni nāma. Tesaṃ adhivuttipadānaṃ. Atha vā bhūtamatthaṃ abhibhavitvā yathāsabhāvato aggahetvā vattanato adhivuttiyoti diṭṭhiyo vuccanti, adhivuttīnaṃ padāni adhivuttipadāni, diṭṭhidīpakāni vacanānīti attho. Tesaṃ adhivuttipadānaṃ diṭṭhivohārānaṃ. Abhiññā sacchikiriyāyāti jānitvā paccakkhakaraṇatthāya. Visāradoti ñāṇasomanassappatto. Tatthāti tesu dhammesu tesaṃ tesaṃ tathā tathā dhammaṃ desetunti tesaṃ tesaṃ diṭṭhigatikānaṃ vā itaresaṃ vā āsayaṃ ñatvā tathā tathā dhammaṃ desetuṃ. Hīnaṃ vā hīnanti ñassatīti hīnaṃ vā dhammaṃ ‘‘hīno dhammo’’ti jānissati. Ñāteyyanti ñātabbaṃ. Daṭṭheyyanti daṭṭhabbaṃ. Sacchikareyyanti sacchikātabbaṃ. Tatthatattha yathābhūtañāṇanti tesu tesu dhammesu yathāsabhāvañāṇaṃ. Iminā sabbaññutaññāṇaṃ dasseti. Evaṃ sabbaññutaññāṇaṃ dassetvā puna dasabalañāṇaṃ dassento dasayimānītiādimāha. Dasabalañāṇampi hi tattha tattha yathābhūtañāṇamevāti.
二、此所谓诸法，乃为十种法力慧知，皆属于全知宝。所谓『法光归处』者，是指色蕴、受、想、行、识、六根、六境、十八界及四大诸法义。所谓『法光』，即诸词语，乃言说之宝，是法义之立足点。过去诸佛亦曾说此法，未来亦必然说。故色蕴等被名为法光归处。转为具体实相，依自然本性明了其所显现而行，即为见解；见解之所依词句即称为法光归处。法光归处即见解所依词语，乃见解之宝，亦谓言语之宝。知觉显现，乃为智慧之欣悦。此处意为诸法中依各自性质分别说法，以见正见现踪，令他或自生起欲乐，亦知所说者为低劣之法。知悉、应坚信、应见证及应知见，乃依各法本来之实相。如是显现所具之全知慧。以此尽示全知慧后，复次示十力慧，称曰十种。
3. Kāyasuttavaṇṇanā第三 身经注释
§23
23. Tatiye āpanno hoti kañcideva desanti kañci āpattikoṭṭhāsaṃ āpanno hoti. Anuviccāti anupavisitvā pariyogāhetvā. Kāyaduccaritanti tividhaṃ kāyaduccaritaṃ. Vacīduccaritanti catubbidhaṃ vacīduccaritaṃ. Pāpikā issāti lāmikā usūyā. Paññāya disvāti sahavipassanāya maggapaññāya passitvā passitvā pahātabbā. Ijjhatīti samijjhati. Upavāsassāti nissāya upasaṅkamitvā vasantassa. Abhibhuyyāti ajjhottharitvā madditvā. Irīyatīti vattati. Imasmiṃ sutte sahavipassanāya maggo kathito.
三、次，有人诵说而生出或堆积种种谬误。『安住』者，谓坐下安住以议论之义。所谓身恶行，分为三法。语恶行，分四种。谓恶染之欲念，妒嫉之嗔恨。以慧眼观照，借助禅修能见及止观智慧远离。谓厌恶，谓依斋戒心特别亲近安住。谓了达，谓通过说法广说与所说法相符之道理。此经中讲述止观智慧修行之法脉络。
4. Mahācundasuttavaṇṇanā第四 大准德经注释
§24
24. Catutthe jānāmimaṃ dhammanti iminā ñāṇavādassa vadanākāro vutto. Bhāvitakāyomhītiādīhi bhāvanāvādassa. Tatiyavāre dvepi vādā ekato vuttā, tayopi cete arahattameva paṭijānanti. Aḍḍhavādaṃ vadeyyāti aḍḍhohamasmīti vādaṃ vadeyya. Upanīhātunti nīharitvā dātuṃ.
四、此处谓此法乃由知见论述、宣说之文相。由养成身为起头等诸养成论述。三者中，归于一道辩论，复供信行。谓已呈现，但还须纠正与抛弃。称为劝谏之义。
5. Kasiṇasuttavaṇṇanā第五 遍经注释
§25
25. Pañcame sakalaṭṭhena kasiṇāni, tadārammaṇānaṃ dhammānaṃ khettaṭṭhena adhiṭṭhānaṭṭhena vā āyatanānīti kasiṇāyatanāni. Uddhanti upari gagaṇatalābhimukhaṃ. Adhoti heṭṭhā bhūmitalābhimukhaṃ. Tiriyanti khettamaṇḍalaṃ viya samantā paricchinditvā. Ekacco hi uddhameva kasiṇaṃ vaḍḍheti, ekacco adho, ekacco samantato. Tena tena vā kāraṇena evaṃ pasāreti ālokamiva rūpadassanakāmo. Tena vuttaṃ – ‘‘pathavīkasiṇameko sañjānāti uddhaṃ adho tiriya’’nti. Advayanti idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ. Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti. Natthi tassa aññakasiṇasambhedoti. Eseva nayo sabbattha. Appamāṇanti idaṃ tassa tassa pharaṇaappamāṇavasena vuttaṃ. Tañhi cetasā pharanto sakalameva pharati, ‘‘ayamassa ādi, idaṃ majjha’’nti pamāṇaṃ na gaṇhāti. Viññāṇakasiṇanti cettha kasiṇugghāṭimākāse pavattaviññāṇaṃ. Tattha kasiṇavasena kasiṇugghāṭimākāse, kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā. Ayamettha saṅkhepo, kammaṭṭhānabhāvanānayena panetāni pathavīkasiṇādīni vitthārato visuddhimagge (visuddhi. 1.51 ādayo) vuttāneva.
五、此处谓整体悉以遍光所现为准，如地界处之光明一切显现处。所谓『地界光具』者，谓光所覆盖之场所。上谓天空为上，下谓地面为下。左右谓猿地之周边。光明形同场域扇形散布，或向上，或向下，或四面。有人向上释放光，有人向下，有人向四周。由此种种缘故，犹如光明普照而欲显现色法。故有语：『地界光者，一边向上、一边向下、一边环绕』。所谓『光无异体』，仅一光通达不同处，如水满溢四方无异。故此理遍处具足。所谓无量，是指其界限广大，能以心意覆盖一切，谓此是起点、中点。所谓意识光，以所依光明处为展开意识，依此意识之上下左右变化可知。此略述业处禅修由地光等起始以至净境之法脉络。
6. Kāḷīsuttavaṇṇanā六、《咖莉经》注释
§26
26. Chaṭṭhe kumāripañhesūti kumārīnaṃ māradhītānaṃ pucchāsu. Atthassapattiṃ hadayassa santinti dvīhipi padehi arahattameva kathitaṃ. Senanti rāgādikilesasenaṃ. Piyasātarūpanti piyajātikesu ca sātajātikesu ca vatthūsu uppajjanato evaṃladdhanāmaṃ. Ekohaṃ jhāyaṃ sukhamanubodhinti evaṃ kilesasenaṃ jinitvā ahaṃ ekakova jhāyanto sukhaṃ anubujjhiṃ sacchiakāsiṃ. Sakkhinti sakkhibhāvappattaṃ dhammasakkhiṃ. Na sampajjati kenaci meti mayhaṃ kenaci saddhiṃ mittadhammo nāma natthi. Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā atthoti abhinibbattesunti pathavīkasiṇasamāpattiparamo uttamo atthoti gahetvā abhinibbattesuṃ. Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatāti yattakā pathavīkasiṇasamāpattiyā uttamakoṭi. Tadabhiññāsi bhagavāti taṃ bhagavā abhiññāpaññāya abhiññāsi. Assādamaddasāti samudayasaccaṃ addasa. Ādīnavamaddasāti dukkhasaccaṃ addasa. Nissaraṇamaddasāti nirodhasaccaṃ addasa. Maggāmaggañāṇadassanamaddasāti maggasaccaṃ addasa. Atthassa pattīti etesaṃ catunnaṃ saccānaṃ diṭṭhattā arahattasaṅkhātassa atthassa patti, sabbadarathapariḷāhavūpasantatāya hadayassa santīti.
六、此谓诸童子疑问，所问为魔尘中少女问题。论其义即心中心安详。二词中说阿拉汉境界。谓烦恼如嗔等毒害。谓亲爱而洁净，因亲生和同类得生顺缘生起之善名。吾独自禅定，称受喜而得证，已克服诸烦恼。谓已证法作证人。无人与吾有导引或同伴之事。吾独具地界光明入定功德至最高，诸游方沙门婆罗门以此为极乐极益境界而生心。至此，如来依此功德明了法理，了知苦集灭道四圣谛真谛。此谓四谛既现前，心怀安乐。
7. Paṭhamamahāpañhasuttavaṇṇanā七、《第一大问经》注释
§27
27. Sattame abhijānāthāti abhijānitvā paccakkhaṃ katvā viharatha. Abhiññāyāti abhijānitvā. Idhāti imāya. Dhammadesanāya vā dhammadesananti yadidaṃ samaṇassa gotamassa dhammadesanāya saddhiṃ amhākaṃ dhammadesanaṃ, amhākaṃ vā dhammadesanāya saddhiṃ samaṇassa gotamassa dhammadesanaṃ ārabbha nānākaraṇaṃ vuccetha, taṃ kiṃ nāmāti vadanti. Dutiyapadepi eseva nayo. Iti te majjhe bhinnasuvaṇṇaṃ viya sāsanena saddhiṃ attano laddhiṃ vacanamattena samadhuraṃ ṭhapayiṃsu. Neva abhinandiṃsūti ‘‘evameta’’nti na sampaṭicchiṃsu. Nappaṭikkosiṃsūti ‘‘na idaṃ eva’’nti nappaṭisedhesuṃ. Kasmā? Te kira ‘‘titthiyā nāma andhasadisā jānitvā vā ajānitvā vā katheyyu’’nti nābhinandiṃsu.
第27节“abhijānāthāti”谓已了知后，实证了，明确地观察并证知，当行住其中。“Abhiññāyāti”即已了知。“Idhāti”表示在此教法中。本句指此乃释迦牟尼尊者所宣说的法中，与我们同在的法说，于法说开始即称“多种起因”者为何名，次句亦同理。中间段即犹如中间的不同颜色宝石一般，语意虽异，但以自身所得的语句相应一致，故能确立其准确性。既不称赞“如此而已”，亦不反驳“非如此”，其原因在于他们认为“执著者，名为执着者，无论明知或不明说”，因之不称赞也不反对。
Nasampāyissantīti sampādetvā kathetuṃ na sakkhissanti. Uttari ca vighātanti asampādanato uttarimpi dukkhaṃ āpajjissanti. Sampādetvā kathetuṃ asakkontānañhi dukkhaṃ uppajjati. Yathā taṃ, bhikkhave, avisayasminti ettha ca tanti nipātamattaṃ. Yathāti kāraṇavacanaṃ, yasmā avisaye pañhaṃ pucchitā hontīti attho. Ito vā pana sutvāti ito vā pana mama sāsanato sutvā. Itoti tathāgatatopi tathāgatasāvakatopi. Ārādheyyāti paritoseyya, aññathā ārādhanaṃ nāma natthīti dasseti.
“Nasampāyissantīti”谓虽应已达到而未能确证，说法不能成立；而未确证者则连续产生阻碍，且上方亦将因此受苦。未达实证者发生苦痛。如彼，诸比库，此处“avisayā”即“境界”，即指究竟所问之义。意即因曾经在此听闻或听从我的教法。此亦适用于如来及其弟子。“Ārādheyyāti”有渴望、满足之意，否则即无此渴求。
Ekadhammeti ekasmiṃ dhamme. Iminā uddeso dassito. Parato katamasmiṃ ekadhammeti iminā pañho dassito. Sabbe sattā āhāraṭṭhitikāti idaṃ panettha veyyākaraṇaṃ. Sesesupi eseva nayo. Sammā nibbindamānotiādīsu pana sammā hetunā nayena nibbidānupassanāya nibbindanto ukkaṇṭhanto, virāgānupassanāya virajjanto, paṭisaṅkhānupassanāya muccanassa upāyaṃ katvā vimuccamāno, adhimokkhavasena vā vimuccamāno sanniṭṭhānaṃ kurumānoti attho. Udayabbayehi paricchinditvā pubbantāparantadassanena sammā pariyantadassāvī. Sammadatthaṃ abhisameccāti sammā sabhāgatthaṃ ñāṇena abhisamāgantvā. Dukkhassantakaro hotīti sakalavaṭṭadukkhassa pariyantaṃ parivaṭumaṃ karo hoti.
“Ekadhammeti”谓在一法中。此指目的已示现。次问何谓“一法”？于此乃谓众生皆由饮食支肃，此即解释本文。“Sesesu pi eseva nayo”说明余义亦同此理。所谓“正觉厌倦等”诸词，释其意为因正当缘故而生厌倦观察，以此而正当灭尽观察，修虽磨灭而觉。因观察而显现于生灭之前后的正见。依正智而深入调整，也即究竟境地。是为正断（终灭烦恼）者。因故也谓“苦尽者”，如其阐释足覆全苦法。
Sabbe sattāti kāmabhavādīsu ekavokārabhavādīsu ca sabbabhavesu sabbe sattā. Āhāraṭṭhitikāti āhārato ṭhiti etesanti āhāraṭṭhitikā. Iti sabbasattānampi ṭhitihetu āhāro nāma eko dhammo, tasmiṃ ekadhamme. Nanu ca evaṃ sante yaṃ vuttaṃ – ‘‘asaññasattā devā ahetukā anāhārā aphassakā’’tiādi (vibha. 1017), taṃ virujjhatīti. Na virujjhati. Tesañhi jhānaṃ āhāro hoti. Evaṃ santepi ‘‘cattārome, bhikkhave, āhārā’’ti (saṃ. ni. 2.11) idaṃ virujjhatīti. Idampi na virujjhati. Etasmiñhi sutte nippariyāyena āhāralakkhaṇā dhammā āhārāti vuttā, idha pana pariyāyena paccayo āhāroti vutto. Sabbadhammānañhi paccayo laddhuṃ vaṭṭati. So ca yaṃ yaṃ phalaṃ janeti, taṃ taṃ āharati nāma. Tasmā āhāroti vuccati. Tenevāha – ‘‘avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko ca, bhikkhave, avijjāya āhāro? Pañca nīvaraṇātissa vacanīya’’nti (a. ni. 10.61). Ayaṃ idha adhippeto. Etasmiñhi paccayāhāre gahite pariyāyāhāropi nippariyāyāhāropi sabbo gahitova hoti.
“Sabbe sattāti”即所有众生，既有欲界等多种存在，皆是众生。所谓“依食立者”即以饮食为生存之条件者，是为依食众生。故此众生一切缘起饮食所在，故称“一法”。虽言“无觉众生无此因……”，实不可谓之衰减。其禅定本身即食之因。因此亦言“四食”等，亦不可断尽。此处诸经释言，食即诸法之缘，因缘总起。而众生诸果皆由其食，即所受摄。故名食。经文中有“愚痴为食”等语，此为该食之义。此缘食之条件中，包含了正逆两面之缘，即正缘与反缘，各种情况均包含在内。
Tattha asaññībhave paccayāhāro labbhati. Anuppanne hi buddhe titthāyatane pabbajitā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā tato vuṭṭhāya ‘‘dhi cittaṃ, dhi vatetaṃ cittaṃ, cittassa nāma abhāvoyeva sādhu. Cittañhi nissāya vadhabandhādipaccayaṃ dukkhaṃ uppajjati. Citte asati nattheta’’nti khantiṃ ruciṃ uppādetvā aparihīnajjhānā kālaṃ katvā asaññībhave nibbattanti. Yo yassa iriyāpatho manussaloke paṇihito ahosi, so tena iriyāpathena nibbattitvā cittarūpasadiso hutvā pañca kappasatāni tiṭṭhati. Ettakaṃ addhānaṃ sayito viya hoti. Evarūpānampi sattānaṃ paccayāhāro labbhati. Te hi yaṃ jhānaṃ bhāvetvā nibbattā, tadeva nesaṃ paccayo hoti. Yathā jiyāvegena khittasaro yāva jiyāvego atthi, tāva gacchati. Evaṃ yāva jhānapaccayo atthi, tāva tiṭṭhanti. Tasmiṃ niṭṭhite khīṇavego viya saro patanti. Cavanakāle ca tesaṃ so rūpakāyo antaradhāyati, kāmāvacarasaññā uppajjati, tena saññuppādena te devā tamhā kāyā cutāti paññāyanti.
于此缘集中得依食(深层因缘)。“Anuppanne hi buddhe……”指于觉者虽未生净土，若出家者在忿怒障碍等已尽后，得第四禅以入灭时，起复念以赞叹心中喜悦，并深执心无我灭尽，续行禅定。若有人以此路径灭无念境，住时似入睡相，五百世待命此中，状同长眠。众生亦复如是，依禅定得食，修习后禅为其因缘。如肉质鲜嫩时鲜美可食，鲜美消失则不存。唯至禅为其最终，堪比无痕如沙落水底。禅消失时，色身随之灭散，爱欲知觉复起，而天人以其知见，谓其身命终。
Ye pana te nerayikā neva vuṭṭhānaphalūpajīvī, na puññaphalūpajīvīti vuttā, tesaṃ ko āhāroti? Tesaṃ kammameva āhāro . Kiṃ pañca āhārā atthīti? Pañca, na pañcāti idaṃ na vattabbaṃ, nanu ‘‘paccayo āhāro’’ti vuttametaṃ. Tasmā yena kammena niraye nibbattanti, tadeva tesaṃ ṭhitipaccayattā āhāro hoti. Yaṃ sandhāya idaṃ vuttaṃ – ‘‘na ca tāva kālaṃ karoti, yāva na taṃ pāpakammaṃ byantī hotī’’ti (ma. ni. 3.250, 268; a. ni. 3.36).
“Ye pana te nerayikā…”此云：地狱众生既非生起师法果报，也非因福乐而存活，为何有食呢？其复作业本身即为其食。所谓“五食”所属，非言确有五食，乃因有“缘食”之义故。故众生因业导致地狱受生，即业为其坚固赖生条件。对此有偈说“恶业未成熟前不堕狱”，表明此义。
Kabaḷīkārāhāraṃ ārabbhāpi cettha vivādo na kātabbo. Mukhe uppajjanakheḷopi hi tesaṃ āhārakiccaṃ sādheti. Kheḷo hi niraye dukkhavedanīyo hutvā paccayo hoti, sagge sukhavedaniyo. Iti kāmabhave nippariyāyena cattāro āhārā, rūpārūpabhavesu ṭhapetvā asaññe sesānaṃ tayo, asaññānañceva avasesānañca paccayāhāroti iminā ākārena sabbe sattā āhāraṭṭhitikāti veditabbā. Tattha cattāro āhāro yo vā pana koci paccayāhāro dukkhasaccaṃ, āhārasamuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, nirodhappajānanā paññā maggasaccanti evaṃ catusaccavasena sabbavāresu yojanā kātabbā.
即便开始缘于粗重糟粕之食的争论，此处亦不可做。因为即使口中起游戏之事，亦能成就他们的饮食之事。游戏乃是地狱中带来苦痛感受之因，天堂中则是快乐感受之因。如此，欲界中有四种饮食，分别依于色界与无色界而设，余后三种无色界饮食乃无感知饮食，且因这般关系，诸众生均当知悉依饮食而存。于此四种饮食中，若有人作为缘起之饮食而显现苦谛、由饮食所生渴爱而成集谛，二者相反分别对应灭谛，及觉知灭谛之智慧所成道谛，依此四圣谛，诸法普遍分别皆应作此联系。
8. Dutiyamahāpañhasuttavaṇṇanā八、《第二大问经》注释
§28
28. Aṭṭhame kajaṅgalāyanti evaṃnāmake nagare. Kajaṅgalāti kajaṅgalāvāsino. Mahāpañhesūti mahantaatthapariggāhakesu pañhesu. Yathā mettha khāyatīti yathā me ettha upaṭṭhāti. Sammā subhāvitacittoti hetunā nayena suṭṭhu bhāvitacitto. Eso ceva tassa atthoti kiñcāpi bhagavatā ‘‘cattāro dhammā’’tiādayo pañhā ‘‘cattāro āhārā’’tiādinā nayena vissajjitā, yasmā pana catūsu āhāresu pariññātesu cattāro satipaṭṭhānā bhāvitā honti, tesu ca bhāvitesu cattāro āhārā pariññātāva honti. Tasmā desanāvilāsena byañjanamevettha nānaṃ, attho pana ekoyeva. Indriyādīsupi eseva nayo. Tena vuttaṃ – ‘‘eso ceva tassa attho’’ti. Atthato hi ubhayampetaṃ majjhe bhinnasuvaṇṇamiva hoti.
二十八、关于第八——名为卡匝木迦拉之城。卡匝木迦拉者，有居于卡匝木迦拉者之意。所谓大疑，即世间诸重大疑问。如我何以闻名、我为何在此受事。所谓正心已成熟者，乃由因缘与教导而能圆满成熟之心。此即其意义，世尊曾由诸问如‘四法’及‘四饮食’等引导，放下疑惑。以四饮食皆已圆满通达，且在诸饮食中修习四念处者，诸饮食因所明彻，故称为完全。于是除诸说辞之华饰，义意仅一，且此亦为根及诸根等的教导。是故有言——“此即其义”。义理上，二者如同夹在中间之黄金，各持其妙。
9. Paṭhamakosalasuttavaṇṇanā九、《第一国萨拉经》注释
§29
29. Navame yāvatāti yattakā. Kāsikosalāti kāsikosalajanapadā. Attheva aññathattanti ṭhitassa aññathattaṃ atthiyeva. Atthi vipariṇāmoti maraṇampi atthiyeva. Tasmimpi nibbindatīti tasmimpi sampattijāte ukkaṇṭhati. Agge virajjatīti sampattiyā agge kosalarājabhāve virajjati. Pageva hīnasminti paṭhamataraṃyeva hīne ittaramanussānaṃ pañca kāmaguṇajāte.
二十九、所谓‘至九’乃指十二时日。卡西与迦尸国乃卡西及迦尸民族之地名。‘实有他异’即指存在不同的情况。即便有变化，亦必存在死亡。于此中生起疲厌，且在其生起时生渴望。‘上端凋零’指财富或尊贵在迦尸王位上消退。乃仅初步贫贱，相较之下五种欲乐之生成更低劣。
Manomayāti jhānamanena nibbattā. Bārāṇaseyyakanti bārāṇasiyaṃ uppannaṃ. Tattha kira kappāsopi mudu, suttakantikāyopi tantavāyāpi chekā, udakampi suci siniddhaṃ. Ubhatobhāgavimaṭṭhanti dvīsupi passesu maṭṭhaṃ mudu siniddhaṃ khāyati. Catasso paṭipadā lokiyalokuttaramissikā kathitā. Saññāsu paṭhamā kāmāvacarasaññā, dutiyā rūpāvacarasaññā, tatiyā lokuttarasaññā, catutthā ākiñcaññāyatanasaññā. Yasmā pana sā saññā aggāti āgatā, tato paraṃ saññāpaññatti nāma natthi, tasmā agganti vuttā.
所谓由心所造，謂禅那所生。所谓巴拉尼塞耶卡，即巴拉尼城所产。城中盛产细软棉布、丝织物与纺织物，且水质清净明亮。两种不同织品厚薄适中，既柔软又洁净可食。论述四种行法，包括世俗及出世间。于五蕴中，首先是欲界感官知觉，其次是色界的感知，第三是出世间感知，第四是无所有处感知。此种感知初次出现时，后无其他感知之作，故名为初次。
Bāhirakānanti sāsanato bahiddhā pavattānaṃ. Nocassaṃ no ca me siyāti sace ahaṃ atīte na bhavissaṃ, etarahipi me ayaṃ attabhāvo na siyā. Na bhavissāmi na me bhavissatīti sacepi anāgate na bhavissāmi, na ca me kiñci palibodhajātaṃ bhavissati. Agge virajjatīti ucchedadiṭṭhiyaṃ virajjati. Ucchedadiṭṭhi hi idha nibbānassa santatāya agganti jātā.
所谓外来者，指教法从外方而起者。若我不存在于过去，彼亦无我，此及其他均如实无我。若我将来亦不存在，则未来亦无我，且无一切觉知出现。‘上端凋零’乃指斩断断见的消逝。断见实为对涅槃无间断性之分别见。
Paramatthavisuddhinti uttamatthavisuddhiṃ. Nevasaññānāsaññāyatanasamāpattiyā etaṃ adhivacanaṃ. Ākiñcaññāyatanañhi vipassanāpadaṭṭhānattā aggaṃ nāma jātaṃ, nevasaññānāsaññāyatanaṃ dīghāyukattā. Paramadiṭṭhadhammanibbānanti imasmiññeva attabhāve paramanibbānaṃ. Anupādā vimokkhoti catūhi upādānehi aggahetvā cittassa vimokkho. Arahattassetaṃ nāmaṃ. Pariññanti samatikkamaṃ. Tattha bhagavā paṭhamajjhānena kāmānaṃ pariññaṃ paññāpeti, arūpāvacarehi rūpānaṃ pariññaṃ paññāpeti, anupādānibbānena vedanānaṃ pariññaṃ paññāpeti. Nibbānañhi sabbavedayitappahānattā vedanānaṃ pariññā nāma. Anupādāparinibbānanti apaccayaparinibbānaṃ. Idaṃ pana suttaṃ kathento bhagavā anabhiratipīḷitāni pañca bhikkhusatāni disvā tesaṃ anabhirativinodanatthaṃ kathesi. Tepi anabhiratiṃ vinodetvā desanānusārena ñāṇaṃ pesetvā sotāpannā hutvā aparabhāge vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇiṃsūti.
所谓至纯净，乃至上圣洁之意。谓非感知非非感知界之奏达阶段为名“至”。无所有处乃由于观慧径路而生最高境界，无感知非感知界则寿命最长。至高见法涅槃，指此身中证得究竟涅槃。所谓无取涅槃，是由四种取着去除后的心之解脱，名为阿拉汉果。谓明了无上，超越一切惑业。此中佛以第一禅知尽欲，色界不取涅槃知尽色，及无取涅槃知尽受。涅槃则因除去一切感受之苦而知。无取涅槃为无条件之涅槃。佛述此经时，见五比库心无烦恼、安乐自在，故为消除其不乐，佛开示此义。三者均平息不乐，教导依次开悟，成为须陀洹，后段修习观智增长，最终证得阿拉汉果。
10. Dutiyakosalasuttavaṇṇanā十、《第二国萨拉经》注释
§30
30. Dasame uyyodhikā nivatto hotīti yuddhato nivatto hoti. Laddhādhippāyoti mahākosalaraññā kira bimbisārassa dhītaraṃ dentena dvinnaṃ rajjānaṃ antare satasahassuṭṭhāno kāsigāmo nāma dhītu dinno . Ajātasattunā pitari mārite mātāpissa rañño viyogasokena nacirasseva matā. Tato rājā pasenadikosalo ‘‘ajātasattunā mātāpitaro māritā, mama pitu santako gāmo’’ti tassatthāya aṭṭaṃ karoti, ajātasattupi ‘‘mama mātu santako’’ti tassa gāmassatthāya. Dvepi mātulabhāgineyyā caturaṅginiṃ senaṃ sannayhitvā yujjhiṃsu. Tattha pasenadikosalo dve vāre ajātasattunā parājito nagarameva pāvisi. Tatiyavāre ‘‘kathaṃ nu kho me jayo bhaveyyā’’ti upassutivasena yujjhitabbākāraṃ ñatvā byūhaṃ racayitvā ubhohi passehi parikkhipitvā ajātasattuṃ gaṇhi. Tāvadeva jayādhippāyassa laddhattā laddhādhippāyo nāma ahosi.
第十条谓“乌尤提迦已投降”者，即指战斗时已归顺。所谓“获得统治权”，乃是大国寇萨王国，据称是宾比萨拉之女的嫁妆，即在两条绳索之间，栖息有一百千间房舍的城镇，名为迦尸（Kāsigāma），此地因阿阇世王父亲去世及母亲因王亡而悲痛离世不久，故由国王巴谢那帝·寇萨称此地为“阿阇世之父母去世之地，我父亲入灭之乡。”此外，阿阇世亦称此乡为“我母亲入灭之地”。两位岳父遂联合组成四马战车的军队交战。其中巴谢那帝·寇萨在两次战败后，第三次时心想“我该如何获胜？”便策划布阵，利用双方封锁阵型，将阿阇世擒获。至此“获得统治权”的称谓由此而来。
Yenaārāmo tena pāyāsīti bahinagare jayakhandhāvāraṃ nivesetvā ‘‘yāva nagaraṃ alaṅkaronti, tāva dasabalaṃ vandissāmi. Nagaraṃ paviṭṭhakālato paṭṭhāya hi papañco hotī’’ti amaccagaṇaparivuto yenārāmo tena pāyāsi, ārāmaṃ pāvisi. Kasmiṃ kāle pāvisīti? Piṇḍapātappaṭikkantānaṃ bhikkhūnaṃ ovādaṃ datvā sammāsambuddhe gandhakuṭiṃ paviṭṭhe bhikkhusaṅghe ca ovādaṃ sampaṭicchitvā attano attano rattiṭṭhānadivāṭṭhānāni gate. Caṅkamantīti kasmiṃ samaye caṅkamanti? Paṇītabhojanapaccayassa thinamiddhassa vinodanatthaṃ, divā padhānikā vā te. Tādisānañhi pacchābhattaṃ caṅkamitvā nhatvā sarīraṃ utuṃ gāhāpetvā nisajja samaṇadhammaṃ karontānaṃ cittaṃ ekaggaṃ hoti. Ye te bhikkhūti so kira ‘‘kahaṃ satthā kahaṃ sugatoti pariveṇena pariveṇaṃ āgantvā pucchitvāva pavisissāmī’’ti vilokento araññahatthī viya mahācaṅkame caṅkamamāne paṃsukūlike bhikkhū disvā tesaṃ santikaṃ agamāsi. Taṃ sandhāyetaṃ vuttaṃ. Dassanakāmāti passitukāmā. Vihāroti gandhakuṭiṃ sandhāya āhaṃsu. Ataramānoti aturito, saṇikaṃ padapamāṇaṭṭhāne padaṃ nikkhipanto vattaṃ katvā susammaṭṭhaṃ muttajālasinduvārasadisaṃ vālukaṃ avināsentoti attho. Ālindanti pamukhaṃ. Aggaḷanti kavāṭaṃ. Ukkāsitvāti ukkāsitasaddaṃ katvā. Ākoṭehīti agganakhena īsakaṃ kuñcikāchiddasamīpe koṭehīti vuttaṃ hoti. Dvāraṃ kira atiupari amanussā, atiheṭṭhā dīghajātikā koṭenti. Tathā akoṭetvā majjhe chiddasamīpe koṭetabbanti idaṃ dvārakoṭanavattanti vadanti. Vivari bhagavā dvāranti na bhagavā uṭṭhāya dvāraṃ vivarati, vivaratūti pana hatthaṃ pasāreti. Tato ‘‘bhagavā tumhehi anekakappakoṭīsu dānaṃ dadamānehi na sahatthā dvāravivaraṇakammaṃ kata’’nti sayameva dvāraṃ vivaṭaṃ. Taṃ pana yasmā bhagavato manena vivaṭaṃ, tasmā ‘‘vivari bhagavā dvāra’’nti vattuṃ vaṭṭati.
所谓“耶纳阿拉摩”即巴欣那城中一种名为“胜利坎多罗”的房舍，耶纳阿拉摩是其名，于此设立，目标为“我将向持守此城十名勇士致敬，城镇被占领后必将四处秩序井然”。耶纳阿拉摩由众贵族环绕而设，进入时机为何？乃乞食比库受教后，进入香舍僧团，遵守僧规，分别归宿各自夜宿处。为散步身心，每日或夜间散步，以此对抗食物丰富所致的昏沉困倦。此种者，饭毕散步，洗净身体，调适作息，修习圣行，令心专注一致。一位比库远行时，眼见森林中如大象漫步，见比库披有尘堆衣，方至其处。因有此缘故，称为“观望之欲”，意即渴望亲见。因憩居于香舍，称“香舍僧团”为僧团寓所。其所称“极致安稳”指将脚步放置于坚实之地，筑堤筑墙，筑沙土防风而不被破坏。诸如“拥抱”为亲近，“加固”为加强，“吼声”为吼叫，“把门”为关闭门洞，门把以钢钉装饰，与犁尖等物类似。此门过高，不似人所作，多为细长之木称为“长杠杆门”。如不把门置中，应太小太大，谓之“门口围墙”，佛陀阐述此门为门口，非佛陀起身去开门，仅举手示意开门。佛告众弟子：“我过去曾于无数劫中施舍，但未曾亲自开门。”因佛心意已对门开放，故以“佛开门”称之。
Mettūpahāranti mettāsampayuttaṃ kāyikavācasikaupahāraṃ. Kataññutanti ayañhi rājā pubbe thūlasarīro ahosi, doṇapākaṃ bhuñjati. Athassa bhagavā divase divase thokaṃ thokaṃ hāpanatthāya –
所谓“慈心持礼”，即以慈悲喜悦而奉上身语之礼赠。此谓曾为国王者，在前生体格健壮，享用糖蜜饭。及佛于诸日渐渐饮食时，语曰—
‘‘Manujassa sadā satīmato,
“人类当恒持正念，
Mattaṃ jānato laddhabhojane;
知足时享用所得食，
Tanukassa bhavanti vedanā,
身患时则会感受痛苦。”
Saṇikaṃ jīrati āyupālaya’’nti. (saṃ. ni. 1.124) –
“维护生命敌人的话”，即“维护寿命”的劝诫。（注释引自《相应部》第一编第124节）
Imaṃ ovādaṃ adāsi. So imasmiṃ ovāde ṭhatvā divase divase thokaṃ thokaṃ hāpetvā anukkamena nāḷikodanaparamatāya saṇṭhāsi, gattānipissa tanūni thirāni jātāni. Taṃ bhagavatā kataṃ upakāraṃ sandhāya ‘‘kataññutaṃ kho ahaṃ, bhante, kataveditaṃ sampassamāno’’ti āha. Ariye ñāyeti sahavipassanake magge. Vuddhasīloti vaḍḍhitasīlo. Ariyasīloti apothujjanikehi sīlehi samannāgato. Kusalasīloti anavajjehi sīlehi samannāgato. Āraññakoti jāyamānopi araññe jāto, abhisambujjhamānopi araññe abhisambuddho, devavimānakappāya gandhakuṭiyā vasantopi araññeyeva vasīti dassento evamāha. Sesaṃ sabbattha uttānatthamevāti.
世尊作此教诲。针对此劝告，世尊每日添加每日减少，循序渐进，恰似竹筒节节相间，巩固身体、紧缩身体、产生和保持身体的坚固。对此，世尊问：“尊者，我看到您知道感恩，见到感恩实质，是何等帮助？”这是指圣者的智慧，属于共观之道。所谓“长老德行”，是增长的德行。所谓“圣德行”，是与凡夫德行相区别的德行。所谓“善德行”，是具足无过之德行。所谓“林中行者”，无论出世时即入林，还是成佛时进入林中，或是像天人宫殿中的香阁宫居住，均常住于林中。由此显现教义说：“余教法普遍而周全，唯有最高利益。”
Mahāvaggo tatiyo. · 第三大品。