3. Gahapativaggo · 3. 居士品义注
3. Gahapativaggo3. 居士品
1. Paṭhamauggasuttavaṇṇanā1. 第一伍嘎经注释
§21
21. Tatiyassa paṭhame paññatte āsane nisīdīti tassa kira ghare pañcannaṃ bhikkhusatānaṃ pañca āsanasatāni niccaṃ paññattāneva honti, tesu aññatarasmiṃ āsane nisīdi. Taṃ suṇāhīti te suṇāhi, taṃ vā aṭṭhavidhaṃ acchariyadhammaṃ suṇāhi. Cittaṃ pasīdīti ‘‘buddho nu kho na buddho nu kho’’ti vitakkamattampi na uppajji, ayameva buddhoti cittuppādo pasanno anāvilo ahosi. Sakāni vā ñātikulānīti attano yāpanamattaṃ dhanaṃ gahetvā ñātigharāni gacchatu. Kassa vo dammīti katarapurisassa tumhe dadāmi, ārocetha me attano adhippāyaṃ. Appaṭivibhattāti ‘‘ettakaṃ dassāmi ettakaṃ na dassāmi, idaṃ dassāmi idaṃ na dassāmī’’ti cittaṃ uppādentena hi paṭivibhattā nāma hoti, mayhaṃ pana na evaṃ. Atha kho saṅghikā viya gaṇasantakā viya ca sīlavantehi saddhiṃ sādhāraṇāyeva. Sakkaccaṃyeva payirupāsāmīti sahatthā upaṭṭhahāmi, cittīkārena upasaṅkamāmi.
第三之一，其初定于座，即于其宅五位比库五座席中，恒为规定席位，于中一处安坐。此言听闻，于彼当闻众神八十二种胜妙神通。心清净，是故不作“佛陀是，佛陀非”等分别思惟，内心生起此佛即是佛之清净无染觉悟意念。或谓亲属之家，携持财物拜访亲隶家宅。若问“谁为你所有？何人供养？”回答曰：“谨守戒律者同于大众，如僧众一般，共守清净戒律。”谨慎恭敬，则随侍之，谨以心护行而接近来。
Anacchariyaṃ kho pana maṃ, bhanteti, bhante, yaṃ maṃ devatā upasaṅkamitvā evaṃ ārocenti, idaṃ na acchariyaṃ. Yaṃ panāhaṃ tatonidānaṃ cittassa uṇṇatiṃ nābhijānāmi, taṃ eva acchariyanti vadati. Sādhu sādhu, bhikkhūti ettha kiñcāpi bhikkhuṃ āmanteti, upāsakasseva pana veyyākaraṇasampahaṃsane esa sādhukāroti veditabbo.
我被视为异常，尊者宣说“尊者，此事非异常，神祇如此来告我，非奇妙异事。惟我不知其心起因，彼谓之异妙。”有比库复赞曰“善哉，善哉！”此处虽有比库呼召，然近事女信士于释疑答问中应以善念对待。
2. Dutiyauggasuttavaṇṇanā2. 第二伍嘎经注释
§22
22. Dutiye nāgavaneti tassa kira seṭṭhino nāgavanaṃ nāma uyyānaṃ, so tattha purebhattaṃ gandhamālādīni gāhāpetvā uyyānakīḷikaṃ kīḷitukāmo gantvā paricāriyamāno bhagavantaṃ addasa. Saha dassanenevassa purimanayeneva cittaṃ pasīdi, surāpānena ca uppannamando taṅkhaṇaṃyeva pahīyi. Taṃ sandhāyevamāha. Oṇojesinti udakaṃ hatthe pātetvā adāsiṃ. Asukoti amuko. Samacittova demīti ‘‘imassa thokaṃ, imassa bahuka’’nti evaṃ cittanānattaṃ na karomi, deyyadhammaṃ pana ekasadisaṃ karomīti dasseti. Ārocentīti ākāse ṭhatvā ārocenti. Natthi taṃ saṃyojananti iminā upāsako attano anāgāmiphalaṃ byākaroti.
第二十二，名曰龙园者，此处为大地主龙园名花园。曾挂载香花以嬉园游，正逢佛陀，心净乐而觉甘露减除烦恼。因由如是谓。我持水于手给予取水饮。答曰，有者无疾苦。心不生诸分别，尚行一法，以文义相说明。谓于空中起于呼叫。汝无此缚。此比库宣称自持无来生果位。
3. Paṭhamahatthakasuttavaṇṇanā3. 第一哈塔咖经注释
§23
23. Tatiye hatthako āḷavakoti bhagavatā āḷavakayakkhassa hatthato hatthehi sampaṭicchitattā hatthakoti laddhanāmo rājakumāro. Sīlavāti pañcasīladasasīlena sīlavā. Cāgavāti cāgasampanno. Kaccittha, bhanteti, bhante, kacci ettha bhagavato byākaraṇaṭṭhāne. Appicchoti adhigamappicchatāya appiccho.
第三，称象王之象名为阿拉维象。由佛尊铲拔象王之手持之为驮乘，称曰象王。具戒行以五戒及十戒。慈施完备。问“尊者，此佛陀所说之义，复何其义？”彼应以少求得之义对答。
4. Dutiyahatthakasuttavaṇṇanā4. 第二哈塔咖经注释
§24
24. Catutthe pañcamattehi upāsakasatehīti sotāpannasakadāgāmīnaṃyeva ariyasāvakaupāsakānaṃ pañcahi satehi parivuto bhuttapātarāso gandhamālavilepenacuṇṇāni gahetvā yena bhagavā tenupasaṅkami. Saṅgahavatthūnīti saṅgaṇhanakāraṇāni. Tehāhanti tehi ahaṃ. Taṃ dānena saṅgaṇhāmīti naṅgalabalibaddabhattabījādīni ceva gandhamālamūlādīni ca datvā saṅgaṇhāmi. Peyyavajjenāti amma, tāta, bhātara, bhaginītiādikena kaṇṇasukhena mudukena piyavacanena saṅgaṇhāmi. Atthacariyāyāti ‘‘imassa dānena vā piyavacanena vā kiccaṃ natthi, atthacariyāya saṅgaṇhitabbayuttako aya’’nti ñatvā uppannakiccanittharaṇasaṅkhātāya atthacariyāya saṅgaṇhāmi. Samānattatāyāti ‘‘imassa dānādīhi kiccaṃ natthi, samānattatāya saṅgaṇhitabbo aya’’nti ekato khādanapivananisajjādīhi attanā samānaṃ katvā saṅgaṇhāmi. Daliddassa kho no tathā sotabbaṃ maññantīti daliddassa kiñci dātuṃ vā kātuṃ vā asakkontassa, yathā daliddassa no tathā sotabbaṃ maññanti, mama pana sotabbaṃ maññanti, dinnovāde tiṭṭhanti, na me anusāsaniṃ atikkamitabbaṃ maññanti. Yoni kho tyāyanti upāyo kho te ayaṃ. Imesu pana dvīsupi suttesu satthārā sīlacāgapaññā missakā kathitāti veditabbā.
第四，约五位优婆塞，作比拟于有须陀洹及斯陀含等阿拉汉侍处，供养佛陀。彼有食器、香花等礼具。建集事物以供。彼曰我与汝同集，复谓以端庄柔善善言聚集。理趣事宜，实为集款。即以物质与柔言合聚。于简陋者非应摄。或谓简陋者不能供养者，何应摄否？我则答应应摄，不违法规。此是善巧方便也。于此经中二处，佛言教法相合而有戒、施、慧三善法者应知。
5-6. Mahānāmasuttādivaṇṇanā5-6. 大名经等注释
§25-26
25-26. Pañcame atthūpaparikkhitā hotīti atthānatthaṃ kāraṇākāraṇaṃ upaparikkhitā hoti. Chaṭṭhe saddhāsīlacāgā missakā kathitā.
第二十五至二十六，义相因缘精察称为该考。第二十六述信施戒三功德合成之理。
7. Paṭhamabalasuttavaṇṇanā第七，第一力经注释。
§27
27. Sattame ujjhattibalāti ujjhānabalā. Bālānañhi ‘‘yaṃ asuko idañcidañca āha, maṃ so āha, na añña’’nti evaṃ ujjhānameva balaṃ. Nijjhattibalāti ‘‘na idaṃ evaṃ, evaṃ nāmeta’’nti atthānatthanijjhāpanaṃyeva balaṃ. Paṭisaṅkhānabalāti paccavekkhaṇabalā. Khantibalāti adhivāsanabalā.
第十七章第七种力名为“起用力”。愚者所谓“这与彼难以忍受”及“他指使我这样做，他指使我那样做，他指使我，不是别人”，此即起用力。所谓“止息力”为“我不愿如此，不可如此”的意义断定之力。所谓“思考力”为回顾判断之力。所谓“忍耐力”为坚持忍受之力。
8. Dutiyabalasuttavaṇṇanā第八，第二力经注释。
§28
28. Aṭṭhame balānīti ñāṇabalāni. Āsavānaṃ khayaṃ paṭijānātīti arahattaṃ paṭijānāti. Aniccatoti hutvā abhāvākārena. Yathābhūtanti yathāsabhāvato. Sammappaññāyāti sahavipassanāya maggapaññāya. Aṅgārakāsūpamāti santāpanaṭṭhena aṅgārakāsuyā upamitā ime kāmāti. Vivekaninnanti phalasamāpattivasena nibbānaninnaṃ. Vivekaṭṭhanti kilesehi vajjitaṃ dūrībhūtaṃ vā. Nekkhammābhiratanti pabbajjābhirataṃ. Byantibhūtanti vigatantabhūtaṃ ekadesenāpi anallīnaṃ visaṃyuttaṃ visaṃsaṭṭhaṃ. Āsavaṭṭhāniyehīti sampayogavasena āsavānaṃ kāraṇabhūtehi, kilesadhammehīti attho. Atha vā byantibhūtanti vigatavāyanti attho. Kuto? Sabbaso āsavaṭṭhāniyehi dhammehi, sabbehi tebhūmakadhammehīti attho. Imasmiṃ sutte ariyamaggo lokiyalokuttaro kathito.
第十八章第八种力名为“智力”。这是了知烦恼断灭的力量，称为阿拉汉。所谓无常，是破坏、消灭之因。所谓如实，是依其本性真实之义。所谓正智，是伴随内观达道之智慧。所谓“似火炭灼”的，是以炽热痛恼比拟诸欲火焰。所谓离群，是以成就涅槃证果而远离染污。所谓离群，是被烦恼摧毁，远离并灭除者。所谓彼已灭者，是说已断尽烦恼者。此处所说的烦恼，依其所缘之处分类，一切烦恼根本皆遍及。本文所论正道，属于世俗与出世间二者兼具。
9. Akkhaṇasuttavaṇṇanā第九，无暇经注释。
§29
29. Navame khaṇe kiccāni karotīti khaṇakicco, okāsaṃ labhitvāva kiccāni karotīti attho. Dhammoti catusaccadhammo. Opasamikoti kilesūpasamāvaho. Parinibbāyikoti kilesaparinibbānakaro. Catumaggañāṇasaṅkhātaṃ sambodhiṃ gacchati sampāpuṇātīti sambodhagāmī. Dīghāyukaṃ devanikāyanti idaṃ asaññaṃ devanikāyaṃ sandhāya vuttaṃ. Aviññātāresūti ativiya aviññūsu.
第十九章第九节谓“当做之事”，即“当机事”，意指在适时机遇中行为。所谓法，指四圣谛法。所谓息灭，是烦恼的消除。所谓涅槃，是烦恼灭尽而成就之义。所谓成就四道智，谓达到佛陀觉悟。所谓长寿天，是指无毒无赌之天人界。所谓无知之极，谓极为愚昧不知者。
Suppavediteti sukathite. Antarāyikāti antarāyakarā. Khaṇo ve mā upaccagāti ayaṃ laddho khaṇo mā atikkami. Idhaceva naṃ virādhetīti sace koci pamattacārī idha imaṃ khaṇaṃ labhitvāpi saddhammassa niyāmataṃ ariyamaggaṃ virādheti na sampādeti. Atītatthoti hāpitattho. Cirattaṃ anutapissatīti cirarattaṃ socissati. Yathā hi ‘‘asukaṭṭhāne bhaṇḍaṃ samuppanna’’nti sutvā eko vāṇijo na gaccheyya, aññe gantvā gaṇheyyuṃ, tesaṃ taṃ aṭṭhaguṇampi dasaguṇampi bhaveyya. Atha itaro ‘‘mama attho atikkanto’’ti anutapeyya, evaṃ yo idha khaṇaṃ labhitvā appaṭipajjanto saddhammassa niyāmataṃ virādheti, so ayaṃ vāṇijova atītattho ciraṃ anutapissati socissati. Kiñca bhiyyo avijjānivutoti tathā. Paccavidunti paṭivijjhiṃsu. Saṃvarāti sīlasaṃvarā. Māradheyyaparānugeti māradheyyasaṅkhātaṃ saṃsāraṃ anugate. Pāraṅgatāti nibbānaṃ gatā. Ye pattā āsavakkhayanti ye arahattaṃ pattā. Evamidha gāthāsu vaṭṭavivaṭṭaṃ kathitaṃ.
此章意谓“善说”，即精妙讲说。所谓障碍，为制造障碍之因。谓此时不可逾越，若有人疏忽大意，此时遇缘即背离圣法正道不能成就。所谓远离过往，是由遗憾所起。所谓久行难悔，谓长久将生内心痛惜。譬喻犹如“在恶地出货”，一商人不去采买，别人去买，他人之买货可能多八倍至十倍。后来有人悔恨说“我利益错失”，此人即是这时得缘而不精进违犯圣律者，必将久悔悲伤。且更加无明覆盖。谓因故知，谓已明了。谓制伏，谓持守戒律之庄严约束。谓不受魔害，谓不为魔所引，得离轮回。谓成熟，是已至涅槃者。谓已断烦恼者，谓得阿拉汉者。此义于偈文中反复诠述。
10. Anuruddhamahāvitakkasuttavaṇṇanā第十，阿努儒达大思惟经注释。
§30
30. Dasame cetīsūti cetināmakānaṃ rājūnaṃ nivāsaṭṭhānattā evaṃladdhavohāre raṭṭhe. Pācīnavaṃsadāyeti dasabalassa vasanaṭṭhānato pācīnadisāya ṭhite vaṃsadāye nīlobhāsehi veḷūhi sañchanne araññe. Evaṃ cetaso parivitakko udapādīti thero kira pabbajitvā paṭhamaantovassamhiyeva samāpattilābhī hutvā sahassalokadhātudassanasamatthaṃ dibbacakkhuñāṇaṃ uppādesi. So sāriputtattherassa santikaṃ gantvā evamāha – ‘‘idhāhaṃ, āvuso sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassalokaṃ olokemi. Āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Atha ca pana me anupādāya āsavehi cittaṃ na vimuccatī’’ti. Atha naṃ thero āha – ‘‘yaṃ kho te, āvuso anuruddha, evaṃ hoti ‘ahaṃ dibbena cakkhunā…pe… olokemī’ti, idaṃ te mānasmiṃ. Yampi te, āvuso, anuruddha evaṃ hoti ‘āraddhaṃ kho pana me vīriyaṃ…pe… ekagga’nti, idaṃ te uddhaccasmiṃ. Yampi te, āvuso anuruddha, evaṃ hoti ‘atha ca pana me anupādāya āsavehi cittaṃ na vimuccatī’ti, idaṃ te kukkuccasmiṃ. Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃharatū’’ti evamassa thero kammaṭṭhānaṃ kathesi. So kammaṭṭhānaṃ gahetvā satthāraṃ āpucchitvā cetiraṭṭhaṃ gantvā samaṇadhammaṃ karonto aṭṭhamāsaṃ caṅkamena vītināmesi. So padhānaveganimmathitattā kilantakāyo ekassa veḷugumbassa heṭṭhā nisīdi. Athassāyaṃ evaṃ cetaso parivitakko udapādi, esa mahāpurisavitakko uppajjīti attho.
第二十章第十节谓名为“意念者”，指众王臣居所。谓东方部族，居于东方之地，有森林被蓝色藤蔓遮盖。谓此意念围绕生起。传说有长老出家第一年即获果，具足观见千界之神通眼明。此长老赴见沙利长老而言：“沙利长老，我以明净天眼观察千界。我的精进不懈，意念坚定，身心宁静，心专一合一。然而因不分别执着，心不能离贪烦恼。”长老答曰：“阿努儒达，此乃你心之所现象。你所言精进等，是你生起的躁动意念。你所言心未离贪，则为心中不安之愠悔。贤者阿努儒达，当舍此三法，勿起念此三法，归心不死。”遂为其说修习法门。长老持此修行，访师求法，行八个月林中修习。其体因果断安稳，坐于一灰堆下。此时其意念围绕生起，意为“大丈夫之意”。
Appicchassāti ettha paccayappiccho, adhigamappiccho, pariyattiappiccho, dhutaṅgappicchoti cattāro appicchā. Tattha paccayappiccho bahuṃ dente appaṃ gaṇhāti, appaṃ dente appataraṃ gaṇhāti, na anavasesaggāhī hoti. Adhigamappiccho majjhantikatthero viya attano adhigamaṃ aññesaṃ jānituṃ na deti. Pariyattiappiccho tepiṭakopi samāno na bahussutabhāvaṃ jānāpetukāmo hoti sāketatissatthero viya. Dhutaṅgappiccho dhutaṅgapariharaṇabhāvaṃ aññesaṃ jānituṃ na deti dvebhātikattheresu jeṭṭhatthero viya. Vatthu visuddhimagge kathitaṃ. Ayaṃ dhammoti evaṃ santaguṇaniguhanena ca paṭiggahaṇe mattaññutāya ca appicchassa puggalassa ayaṃ navalokuttaradhammo sampajjati, no mahicchassa. Evaṃ sabbattha yojetabbaṃ.
所谓不渴求者，是条件渴求、所获渴求、学问渴求、离垢渴求四种渴求。其条件渴求者，多有时得少时不获，且非尽得。其所获渴求者，如中年长老，不授其他所获。其学问渴求者，即使熟于三藏，亦不渴望博学，如沙盖提长老。其离垢渴求者，喜修除垢行，不授他人，如长老中最年长者。此文论所说法门，乃适合贤者少欲之人，非凡夫过度欲求者。此义宜处处推广运用。
Santuṭṭhassāti catūsu paccayesu tīhi santosehi santuṭṭhassa. Pavivittassāti kāyacittaupadhivivekehi vivittassa. Tattha kāyaviveko nāma gaṇasaṅgaṇikaṃ vinodetvā ārambhavatthuvasena ekībhāvo. Ekībhāvamatteneva kammaṃ na nipphajjatīti kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbatteti, ayaṃ cittaviveko nāma. Samāpattimatteneva kammaṃ na nipphajjatīti jhānaṃ pādakaṃ katvā saṅkhāre sammasitvā saha paṭisambhidāhi arahattaṃ pāpuṇāti, ayaṃ sabbākārato upadhiviveko nāma. Tenāha bhagavā – ‘‘kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 7, 49).
“满足”者，基于四种条件中的三个满足而得满足。所谓“隐居”，是指身心的分别离散。这里“身的分别隐居”谓通过分散各种集合而使身心安静，一心专注于入门修习。因此，仅仅凭一心便无业产生，这称为“境界修习”。修习仅凭定境，无业产生，称为修禅的初级阶段。将行蕴看作对象并把握，依止断除烦恼，则届得阿拉汉果位，此谓名为“身心分别隐居”。正如世尊所说：“身的分别隐居是断除身上的欲爱者，心的分别隐居是净化心识后得至极乐，分别隐居是无分别缘的人去烦恼处。”（《大念处经》7,49）
Saṅgaṇikārāmassāti gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya ca ratassa. Āraddhavīriyassāti kāyikacetasikavīriyavasena āraddhavīriyassa. Upaṭṭhitassatissāti catusatipaṭṭhānavasena upaṭṭhitassatissa. Samāhitassāti ekaggacittassa. Paññavatoti kammassakatapaññāya paññavato.
“集合”者，意谓汇集身体与心的杂染集合。“精进”者，指身心双精进的状态。“存在”者，是由四念处所维系的存在状态。“专注”者，为专一不散的心。“智慧充足”者，是指行为有智慧的状态。
Sādhu sādhūti therassa vitakkaṃ sampahaṃsento evamāha. Imaṃ aṭṭhamanti satta nidhī laddhapurisassa aṭṭhamaṃ dento viya, satta maṇiratanāni, satta hatthiratanāni, satta assaratanāni laddhapurisassa aṭṭhamaṃ dento viya satta mahāpurisavitakke vitakketvā ṭhitassa aṭṭhamaṃ ācikkhanto evamāha. Nippapañcārāmassāti taṇhāmānadiṭṭhipapañcarahitattā nippapañcasaṅkhāte nibbānapade abhiratassa. Itaraṃ tasseva vevacanaṃ. Papañcārāmassāti yathāvuttesu papañcesu abhiratassa. Itaraṃ tasseva vevacanaṃ.
“善哉善哉”，长老反复摒弃烦恼的想法后说道：此第八指的是世尊所赠予具足七种宝藏者好比将七颗宝石、七件象宝、七件马宝交给具备大丈夫思想的贤者。此者抛弃一切烦恼，喜好涅槃的五重无执状态者是为第八。此外，“无分别烦恼”指断除关于烦恼的五种执着而乐于涅槃，此语的其它解释同此。所谓“分别烦恼”，则是依照世间的烦恼而生的执着，乐于其中，此语亦有其它解释。
Yatoti yadā. Tatoti tadā. Nānārattānanti nilapītalohitodātavaṇṇehi nānārajanehi rattānaṃ. Paṃsukūlanti tevīsatiyā khettesu ṭhitapaṃsukūlacīvaraṃ. Khāyissatīti yathā tassa pubbaṇhasamayādīsu yasmiṃ samaye yaṃ icchati, tasmiṃ samaye taṃ pārupantassa so dussakaraṇḍako manāpo hutvā khāyati, evaṃ tuyhampi cīvarasantosamahāariyavaṃsena tuṭṭhassa viharato paṃsukūlacīvaraṃ khāyissati upaṭṭhahissati. Ratiyāti ratiatthāya. Aparitassāyāti taṇhādiṭṭhiparitassanāhi aparitassanatthāya. Phāsuvihārāyāti sukhavihāratthāya. Okkamanāya nibbānassāti amataṃ nibbānaṃ otaraṇatthāya.
“如是”、“彼时”之义。各色彩缤纷，红、蓝、黄、金、白等多种颜色混合称为各种颜色。尘堆衣是指由三十六个块组成的尘土缝制衣服。所谓“食用”指的是在清晨时刻，凭借才能得食者按时所欲取食，食者如同恶魔般贪食，此理喻示你在喜好尘土衣者期间，会以同样的方式进食和感受满足。“喜好”是因喜好而生义。“不喜好”是因惧贪之见而不喜。“恬适修行”则指为安住而修习。“通达涅槃”是指超越生死轮回到达不生不灭的涅槃彼岸。
Piṇḍiyālopabhojananti gāmanigamarājadhānīsu jaṅghābalaṃ nissāya gharapaṭipāṭiyā carantena laddhapiṇḍiyālopabhojanaṃ. Khāyissatīti tassa gahapatino nānaggarasabhojanaṃ viya upaṭṭhahissati . Santuṭṭhassa viharatoti piṇḍapātasantosamahāariyavaṃsena santuṭṭhassa viharato. Rukkhamūlasenāsanaṃ khāyissatīti tassa gahapatino tebhūmakapāsāde gandhakusumavāsasugandhaṃ kūṭāgāraṃ viya rukkhamūlaṃ upaṭṭhahissati. Santuṭṭhassāti senāsanasantosamahāariyavaṃsena santuṭṭhassa. Tiṇasanthārakoti tiṇehi vā paṇṇehi vā bhūmiyaṃ vā phalakapāsāṇatalāni vā aññatarasmiṃ santhatasanthato. Pūtimuttanti yaṃkiñci muttaṃ. Taṅkhaṇe gahitampi pūtimuttameva vuccati duggandhattā. Santuṭṭhassa viharatoti gilānapaccayabhesajjaparikkhārasantosena santuṭṭhassa viharato.
“乞食及副食”指在乡村城镇、国都游行乞食所得的食物。所谓“食用”即如同家主呈现珍贵美味佳肴一般，为受持者呈现。所谓“满足所住”是指以慷慨喜悦之心在乞食时满足自心。仰偎树根而坐，即犹如居住于某固定的三层阁楼，充满香光美色之所。所谓“满足”者，是由对安住处的满足所成。草垫是以草叶、树叶或土地、木板、石板等物做成的垫子。“清净去秽”指除去一切污秽的清净。以身心满足于病苦等缘起而修习，此谓满足的所在。
Iti bhagavā catūsu ṭhānesu arahattaṃ pakkhipanto kammaṭṭhānaṃ kathetvā ‘‘katarasenāsane nu kho vasantassa kammaṭṭhānaṃ sappāyaṃ bhavissatī’’ti āvajjento ‘‘tasmiññeva vasantassā’’ti ñatvā tena hi tvaṃ, anuruddhātiādimāha. Pavivittassa viharatoti tīhi vivekehi vivittassa viharantassa. Uyyojanikapaṭisaṃyuttanti uyyojanikeheva vacanehi paṭisaṃyuttaṃ, tesaṃ upaṭṭhānagamanakaṃyevāti attho. Papañcanirodheti nibbānapade . Pakkhandatīti ārammaṇakaraṇavasena pakkhandati. Pasīdatītiādīsupi ārammaṇavaseneva pasīdanasantiṭṭhanamuccanā veditabbā. Iti bhagavā cetiraṭṭhe pācīnavaṃsadāye āyasmato anuruddhassa kathite aṭṭha mahāpurisavitakke puna bhesakaḷāvanamahāvihāre nisīditvā bhikkhusaṅghassa vitthārena kathesi.
是故，世尊在四处安住示现阿拉汉果位时，详细说明修行处问曰：“在何所安住中，现今修行处将圆满完善？”随答言：“正是在彼安住中。”世尊接着说，住于隐居者即为住于三种分别隐居。所谓“紧密连接”，即依附于此修道词句为结合，如同接引往来。所谓“断除散乱”，指修至涅槃界。“弃绝”，是以随缘作缘而舍弃。“消灭”，乃指依此缘起生灭而止灭之意。此时，世尊于恰吉国西部乡村，坐于尊者阿努儒达所建的八功德大精舍里，面向比库僧众，广泛讲说义理。
Manomayenāti manena nibbattitakāyopi manomayoti vuccati manena gatakāyopi, idha manena gatakāyaṃ sandhāyevamāha. Yathā me ahu saṅkappoti yathā mayhaṃ vitakko ahosi, tato uttari aṭṭhamaṃ mahāpurisavitakkaṃ dassento tato uttariṃ desayi. Sesaṃ sabbattha uttānamevāti.
「由意念所生」谓既由心生，因此谓之由意念所成。无论是由心所成的身，或是由心而去的身，都称为由意念所成。此处因缘如此，以心所成之身说明。譬如我受有意念，即已有念头，于我心有所思考时，先显现出更高等的圣人之念头，然后再宣说。余者尽皆称为上升。
Gahapativaggo tatiyo. · 家主品第三。