(7) 2. Bhūmicālavaggo · (7) 2. 地动品义注
(7) 2. Bhūmicālavaggo（七）第二，地动品
1. Icchāsuttavaṇṇanā第一，欲求经注释
§61
61. Sattamassa paṭhame pavivittassāti kāyavivekena vivittassa. Nirāyattavuttinoti katthaci anāyattavuttino vipassanākammikassa. Lābhāyāti catupaccayalābhāya. Socī ca paridevī cāti sokī ca paridevī ca. Socicca parideviccātipi pāṭho. Cuto ca saddhammāti taṃkhaṇaṃyeva vipassanāsaddhammā cuto. Imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ.
61. 关于「在七住处第一住处孤独」的义理，指身体孤立观察而生的分别。所谓「远离依托」者，是指某些不受外缘影响的慧观修行者。所谓「获得」是指因四缘而得。悲伤和哀叹者，即为忧伤和悲叹。连忧伤与悲叹的综说，皆为哀痛。所谓「厌恶正法」是指当时对当时正法的厌弃。在此经中，对此循环辗转之事详细阐述。
2. Alaṃsuttavaṇṇanā第二，足够经注释
§62
62. Dutiye alaṃ attano alaṃ paresanti attano ca paresañca hitapaṭipattiyaṃ samattho pariyatto anucchaviko. Khippanisantīti khippaṃ upadhāreti, khandhadhātuāyatanādīsu kathiyamānesu te dhamme khippaṃ jānātīti attho. Imasmiṃ sutte samathavipassanā kathitā. Puggalajjhāsayena pana desanāvilāsena cetaṃ matthakato paṭṭhāya heṭṭhā otarantaṃ kathitanti.
62. 第二，「既无我者又无他者」者，指既断无我又断无他者，并能自他利益行持调和的人，如同远方探行者。所谓「迅速完成」，是指当论及五蕴、六入根等诸法时，能迅速了知。此经中讲述了静虑与观慧。至于对人情念头用多种说法润饰，讲解时从本质入手，再由上及下细说。
3. Saṃkhittasuttavaṇṇanā第三，略说经注释
§63
63. Tatiye evamevāti nikkāraṇeneva. Yathā vā ayaṃ yācati, evameva. Moghapurisāti mūḷhapurisā tucchapurisā. Ajjhesantīti yācanti. Anubandhitabbanti iriyāpathānugamanena anubandhitabbaṃ maṃ na vijahitabbaṃ maññanti. Ājānanatthaṃ apasādento evamāha. Esa kira bhikkhu ovāde dinnepi pamādameva anuyuñjati, dhammaṃ sutvā tattheva vasati, samaṇadhammaṃ kātuṃ na icchati. Tasmā bhagavā evaṃ apasādetvā puna yasmā so arahattassa upanissayasampanno , tasmā taṃ ovadanto tasmātiha te bhikkhu evaṃ sikkhitabbantiādimāha. Tattha ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantīti iminā tāvassa ovādena niyakajjhattavasena cittekaggatāmatto mūlasamādhi vutto.
63. 第三，谓「就是如此」，是依此因缘关系而言。所谓「愚人」，即是无知愚昧之人。所谓「乞求」，即是祈求。关于必随于身行之义，有人认为应随于身行，且不可放弃。我却以为无须强求，故如此言。此即是比库虽受训诫却仍懈怠，闻法后即时住持正法但不愿作沙门法之案例。因此世尊反对此无信行为，因其具阿拉汉依止，故予以训诫。世尊说：内心将坚固、安稳，不让恶不善法侵扰，是必得根本专注之义。此训诫旨在促使心意专一无碍。
Tato ‘‘ettakeneva santuṭṭhiṃ anāpajjitvā evaṃ so samādhi vaḍḍhetabbo’’ti dassetuṃ yato kho te bhikkhu ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, tato te bhikkhu evaṃ sikkhitabbaṃ‘‘mettā me cetovimutti bhāvitā bhavissati…pe… susamāraddhā’’ti evamassa mettāvasena bhāvanaṃ vaḍḍhetvā puna yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ bhikkhu imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsītiādi vuttaṃ. Tassattho – yadā te bhikkhu ayaṃ mūlasamādhi evaṃ mettāvasena bhāvito hoti, tadā tvaṃ tāvatakenapi tuṭṭhiṃ anāpajjitvāva imaṃ mūlasamādhiṃ aññesupi ārammaṇesu catukkapañcakajjhānāni pāpayamāno ‘‘savitakkasavicārampī’’tiādinā nayena bhāveyyāsīti.
继而世尊说：『应以此种心无所有之满足，使定力增长』，显现当比库内心坚固安稳，恶不善法不侵扰时，即应随之修习。因他修得此定力且广泛成长，则比库应修习此定，称为有思有观定。此时世尊说，当比库具此根本定，定以慈心修习时，即当以某程度的满足不生厌倦，依此慈心定，诵四禅各境。此为基础定力，当不生厌倦，且须以此有思有观之法修持。
Evaṃ vatvā ca pana avasesabrahmavihārapubbaṅgamampissa aññesu ārammaṇesu catukkapañcakajjhānabhāvanaṃ kareyyāsīti dassento yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te bhikkhu evaṃ sikkhitabbaṃ ‘‘karuṇā me cetovimuttī’’tiādimāha. Evaṃ mettāpubbaṅgamaṃ catukkapañcakajjhānabhāvanaṃ dassetvā puna kāyānupassanādipubbaṅgamaṃ dassetuṃ yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te bhikkhu evaṃ sikkhitabbaṃ ‘‘kāye kāyānupassī’’tiādiṃ vatvā yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ bhikkhu yena yeneva gagghasītiādimāha. Tattha gagghasīti gamissasi. Phāsuṃyevāti iminā arahattaṃ dasseti. Arahattappatto hi sabbiriyāpathesu phāsu viharati nāma.
说毕，世尊又示现应先修行此初禅作慈心定，若比库此定安稳广博，当如是教导『我当修习慈心解脱』等。继而示现初禅作四禅初境定，应修习身观等。若此定安稳广博，世尊令比库当修习『观身者』等。复次，世尊说『以何法名为迈进』，其中「迈进」意指修得阿拉汉果时，智慧通达无碍。阿拉汉证成乃所有烦恼尽灭，诸欲业境皆净乐安住。
4. Gayāsīsasuttavaṇṇanā第四，伽耶山顶经注释
§64
64. Catutthe etadavocāti attano padhānabhūmiyaṃ uppannaṃ vitakkaṃ bhikkhusaṅghassa ārocetuṃ – ‘‘pubbāhaṃ, bhikkhave’’tiādivacanaṃ avoca. Obhāsanti dibbacakkhuñāṇobhāsaṃ. Ñāṇadassananti dibbacakkhubhūtaṃ ñāṇasaṅkhātaṃ dassanaṃ. Sannivutthapubbanti ekato vasitapubbaṃ. Imasmiṃ pana sutte dibbacakkhuñāṇaṃ, iddhividhañāṇaṃ, cetopariyañāṇaṃ, yathākammupagañāṇaṃ, anāgataṃsañāṇaṃ, paccuppannaṃsañāṇaṃ, atītaṃsañāṇaṃ, pubbenivāsañāṇanti imāni tāva aṭṭha ñāṇāni pāḷiyaṃyeva āgatāni, tehi pana saddhiṃ vipassanāñāṇāni cattāri maggañāṇāni, cattāri phalañāṇāni, cattāri paccavekkhaṇañāṇāni, cattāri paṭisambhidāñāṇāni cha asādhāraṇañāṇānīti etāni ñāṇāni samodhānetvā kathentena evaṃ idaṃ suttaṃ kathitaṃ nāma hoti.
64. 第四，所谓「说此者」，谓现时代比库，当告知僧团：『早晨』等言辞显现如天眼之光明。所谓「智慧现观」，即觉有天眼之智慧显示。所谓「现起先持」，意指在一方所现之先境。此经中出现天眼智慧、神通力量智慧、心意现观智慧、业果知见智慧、未来知见智慧、当前知见智慧、过去知见智慧及前生记忆智慧，共八种智慧，均为巴利语原有。其中包含四种分别慧、四种果慧、四种检验慧及六种特殊智慧。依次调伏通达，此经即以此理说而作。
5. Abhibhāyatanasuttavaṇṇanā第五，胜处经注释
§65
65. Pañcame abhibhāyatanānīti abhibhavanakāraṇāni. Kiṃ abhibhavanti? Paccanīkadhammepi ārammaṇānipi. Tāni hi paṭipakkhabhāvena paccanīkadhamme abhibhavanti, puggalassa ñāṇuttariyatāya ārammaṇāni. Ajjhattaṃ rūpasaññītiādīsu pana ajjhattarūpe parikammavasena ajjhattaṃ rūpasaññī nāma hoti. Ajjhattañhi nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāya vā karoti. Pītaparikammaṃ karonto mede vā chaviyā vā hatthatalapādatalesu vā akkhīnaṃ pītaṭṭhāne vā karoti. Lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā akkhīnaṃ rattaṭṭhāne vā karoti. Odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. Taṃ pana sunīlakaṃ supītakaṃ sulohitakaṃ suodātaṃ na hoti, avisuddhameva hoti.
第五种称为五境，是因产生主导作用。何为主导？即在相应之法与缘起之境中主导。此五境确因反面法而主导相应之法，作为圣者对世间知识卓越之缘起。内在境界，即在色、想等诸内境中，作内在之作用，称为内色想者。例如，作蓝色的作用时，或在头发、皮肤等处起蓝色的作用；作黄色的作用时，或于肌肉、腋窝、手脚掌底或眼睛之黄处起黄色的作用；作红色的作用时，或于肉、血、舌或眼睛之红处起红色作用；作白色的作用时，或在骨头、牙齿、指甲或眼睛之白处起白色作用。但此蓝色黄色红色白色，并非纯净之蓝色等，而是混浊不净之蓝色等。
Eko bahiddhā rūpāni passatīti yassevaṃ parikammaṃ ajjhattaṃ uppannaṃ hoti, nimittaṃ pana bahiddhā, so evaṃ ajjhattaṃ parikammassa bahiddhā ca appanāya vasena ‘‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passatī’’ti vuccati. Parittānīti avaḍḍhitāni. Suvaṇṇadubbaṇṇānīti suvaṇṇāni vā hontu dubbaṇṇāni vā, parittavaseneva idaṃ abhibhāyatanaṃ vuttanti veditabbaṃ. Tāni abhibhuyyāti yathā nāma sampannaggahaṇiko kaṭacchumattaṃ bhattaṃ labhitvā ‘‘kiṃ ettha bhuñjitabbaṃ atthī’’ti saṃkaḍḍhitvā ekakabaḷameva karoti, evameva ñāṇuttariko puggalo visadañāṇo ‘‘kimettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro’’ti tāni rūpāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ pāpetīti attho. Jānāmi passāmīti iminā panassa ābhogo kathito. So ca kho samāpattito vuṭṭhitassa, na antosamāpattiyaṃ. Evaṃsaññī hotīti ābhogasaññāyapi jhānasaññāyapi evaṃsaññī hoti. Abhibhavanasaññā hissa antosamāpattiyampi atthi, ābhogasaññā pana samāpattito vuṭṭhitasseva.
所谓“内在是一，外在见色”，指若某个此类作用起于内在，缘起之相缘于外在，则谓其内在之作用缘生于外在。此时称曰“内色想者一而能见外色”。“保护”意为增大或扩展。以能够抓到适量米而思“何可食于此地”为喻，犹如此内在知识卓越之人，智慧明辨，思惟“在此保护的境中，是否当入，不是我负担”，于是统摄诸色而入，伴随着缘起相生，此即入止之意。“我知我见者”用此言谈及此内色想。所谓“是见者”，既为知见，亦为禅那见。主导作用之见，同时涵盖入止之见；知见为入止后之显现。
Appamāṇānīti vaḍḍhitappamāṇāni, mahantānīti attho. Abhibhuyyāti ettha ca pana yathā mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā ‘‘aññāpi hotu, aññāpi hotu, kiṃ esā mayhaṃ karissatī’’ti na taṃ mahantato passati, evameva ñāṇuttaro puggalo visadañāṇo ‘‘kiṃ ettha samāpajjitabbaṃ, nayidaṃ appamāṇaṃ, na mayhaṃ cittekaggatākaraṇe bhāro atthī’’ti abhibhavitvā samāpajjati, saha nimittuppādanevettha appanaṃ pāpetīti attho.
“无量”指增长的无量；“广大”指其义。以大饥饿的人获一大份食物而想“应有他食，然何我当持”为喻，如此智慧明达之人，思惟“于此当入，非无量，非我独负累”，基于此主导而入，伴随因缘相生而得入止之意。
Ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattarūpe parikammasaññāvirahito.
所谓内无色想，指因不获或无益而与内在之色作用隔绝之意。
Eko bahiddhā rūpāni passatīti yassa parikammampi nimittampi bahiddhā uppannaṃ, so evaṃ bahiddhā parikammassa ceva appanāya ca vasena ‘‘ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passatī’’ti vuccati. Sesamettha catutthābhibhāyatane ca vuttanayameva. Imesu pana catūsu parittaṃ vitakkacaritavasena āgataṃ, appamāṇaṃ mohacaritavasena, suvaṇṇaṃ dosacaritavasena, dubbaṇṇaṃ rāgacaritavasena. Etesañhi etāni sappāyāni. Sā ca nesaṃ sappāyatā visuddhimagge (visuddhi. 1.43) cariyaniddese vuttā.
所谓“内色想者一而能见外色”，指若之作用与相缘均起于外，则称内色想者能见外色。此亦第四种主导境中所说。此四种中，以反面护卫之念作分别，即无量之愚痴，显现黄宝之嗔恚，显现暗宝之贪爱，此即不善之所在。此等不善必受罪净行之指引而行。
Pañcamaabhibhāyatanādīsu nīlānīti sabbasaṅgāhikavasena vuttaṃ. Nīlavaṇṇānīti vaṇṇavasena. Nīlanidassanānīti nidassanavasena. Apaññāyamānavivarāni asambhinnavaṇṇāni ekanīlāneva hutvā dissantīti vuttaṃ hoti. Nīlanibhāsānīti idaṃ pana obhāsavasena vuttaṃ, nīlobhāsāni nīlappabhāyuttānīti attho. Etena nesaṃ suvisuddhataṃ dasseti. Visuddhavaṇṇavaseneva hi imāni abhibhāyatanāni vuttāni. ‘‘Nīlakasiṇaṃ uggaṇhanto nīlasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vā’’tiādikaṃ panettha kasiṇakaraṇañca parikammañca appanāvidhānañca sabbaṃ visuddhimagge (visuddhi. 1.55) vitthārato vuttamevāti.
第五等主导境中说蓝色者，即由聚集众色而成。所谓蓝色是色彩之称，蓝色显现者为示现。所谓无明蔽障、故色非纯蓝而现一蓝色。由此见其清净。以清净色彩之故，此等主导境称为清净色。另有持蓝宝贡品作为物使，作蓝境和入止之法，详见《清净道论》。
6. Vimokkhasuttavaṇṇanā六、《解脱经》注释。
§66
66.Vimokkhāti kenaṭṭhena vimokkhā? Adhimuccanaṭṭhena. Ko panāyaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu muccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu muccanaṭṭho, pituaṅke vissaṭṭhaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. Ayaṃ panattho pacchime vimokkhe natthi, purimesu vimokkhesu atthi.
66.何为最高之解脱？为断尽解脱。所谓断尽者为何？谓对果报现象中以及由着念而起之根随顺行善，如亲子卧处无拘无碍地安住于起点而无挂碍，故此称为断尽。此断尽之理不现于后世解脱中，而现于前世解脱中。
Rūpī rūpāni passatīti ettha ajjhattaṃ kesādīsu nīlakasiṇādivasena uppāditaṃ rūpajjhānaṃ rūpaṃ, tadassatthīti rūpī. Bahiddhāpi nīlakasiṇādīni rūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhavatthukesu kasiṇesu uppāditajjhānassa puggalassa cattāri rūpāvacarajjhānāni dassitāni. Ajjhattaṃ arūpasaññīti ajjhattaṃ na rūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva uppāditajjhānassa rūpāvacarajjhānāni dassitāni.
所谓见色即是色者，此指内观如头发等诸行色相之内生所生起的色界禅定之色；因其自身内涵故称为色。且於外亦见诸如蓝色等色界色相。由此内外所缘所成，分别所依的色界观而生的色界禅，有色界色所主导的四种色界禅定显现。内观非色识者，是指内“非色识”者，即自心未生起所缘色界禅之色相内不生起，是此义也。由此外观遍行之禅处而外显色界观所缘修习者所成之色界禅定。
Subhanteva adhimutto hotīti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. Tattha kiñcāpi antoappanāya ‘‘subha’’nti ābhogo natthi, yo pana suvisuddhaṃ subhaṃ kasiṇaṃ ārammaṇaṃ katvā viharati, so yasmā ‘‘subhanti adhimutto hotī’’ti vattabbataṃ āpajjati, tasmā evaṃ desanā katā. Paṭisambhidāmagge pana –
如净洁蓝等诸色界色相禅定出离者，即是显示色界诸色相禅中极纯净者。此中无“为了美好而作美好”之杂染，若有一人于极净美好色界观几净色界作著，并住持之，于理当说其为“以美好为出离者”，故如是宣说。然于巴利《断义藏》中，云：
‘‘Kathaṃ subhanteva adhimutto hotīti vimokkho? Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ …pe… viharati. Mettāya bhāvitattā sattā appaṭikūlā honti. Karuṇāsahagatena…pe… muditāsahagatena …pe… upekkhāsahagatena cetasā ekaṃ disaṃ…pe… viharati. Upekkhāya bhāvitattā sattā appaṭikūlā honti. Evaṃ subhanteva adhimutto hotīti vimokkho’’ti (paṭi. ma. 1.212) vuttaṃ.
“如何如美好者出离？释曰：比库心怀慈爱，恒住一境……以慈爱修持，众生无离怨。复以悲、喜、舍等心俱，一境恒住……以舍修持，众生无怨，故如美好者出离也。”是如是说。
Sabbaso rūpasaññānantiādīsu yaṃ vattabbaṃ, taṃ visuddhimagge (visuddhi. 1.276-277) vuttameva. Ayaṃ aṭṭhamo vimokkhoti ayaṃ catunnaṃ khandhānaṃ sabbaso vissaṭṭhattā vimuttattā aṭṭhamo uttamo vimokkho nāma.
诸所有色境界之所缘诸色相，均依《净秽藏》中所说，即为此第八解脱，名为四蕴中皆离欲界而于色界彻底自由之最高解脱。
7-8. Anariyavohārasuttavaṇṇanā七至八、《非圣言说经》注释。
§67-68
67-68. Sattame anariyavohārāti na ariyakathā sadosakathā. Yāhi cetanāhi te vohāre voharanti, tāsaṃ etaṃ nāmaṃ. Aṭṭhame vuttapaṭipakkhanayena attho veditabbo.
67-68.所谓第七非圣言行为，是指非圣者言语所发之行为，依彼意行而作，名曰“非圣言行为”。第八条中连带所说明之道理，应详加推究理解。
9. Parisāsuttavaṇṇanā九、《众会经》注释。
§69
69. Navame khattiyaparisāti khattiyānaṃ parisānaṃ sannipāto samāgamo. Esa nayo sabbattha. Anekasataṃ khattiyaparisanti bimbisārasamāgama-ñātisamāgama-licchavisamāgamādisadisaṃ, aññesu cakkavāḷesupi labbhateva. Sallapitapubbanti ālāpasallāpo katapubbo. Sākacchāti dhammasākacchāpi samāpajjitapubbā. Yādisako tesaṃ vaṇṇoti te odātāpi honti kāḷāpi maṅguracchavīpi, satthā suvaṇṇavaṇṇo. Idaṃ pana saṇṭhānaṃ paṭicca kathitaṃ. Saṇṭhānampi ca kevalaṃ tesaṃ paññāyatiyeva. Na pana bhagavā milakkhasadiso hoti, nāpi āmuttamaṇikuṇḍalo, buddhaveseneva nisīdati. Tepi attano samānasaṇṭhānameva passanti. Yādisako tesaṃ saroti te chinnassarāpi honti gaggassarāpi kākassarāpi, satthā brahmassarova. Idaṃ pana bhāsantaraṃ sandhāya kathitaṃ. Sacepi hi satthā rājāsane nisinno katheti, ‘‘ajja rājā madhurena kathetī’’ti nesaṃ hoti. Kathetvā pakkante pana bhagavati puna rājānaṃ āgataṃ disvā ‘‘ko nu kho aya’’nti vīmaṃsā uppajjati. Tattha ko nu kho ayanti ‘‘imasmiṃ ṭhāne idāneva māgadhabhāsāya sīhaḷabhāsāya madhurena ākārena kathento ko nu kho ayaṃ antarahito, kiṃ devo udāhu manusso’’ti evaṃ vīmaṃsantāpi na jānantīti attho. Kimatthaṃ panevaṃ ajānantānaṃ dhammaṃ desetīti? Vāsanatthāya. Evaṃ sutopi hi dhammo anāgate paccayo hotīti anāgataṃ paṭicca deseti. Anekasataṃ brāhmaṇaparisantiādinaṃ soṇadaṇḍasamāgamādivasena ceva aññacakkavāḷavasena ca sambhavo veditabbo.
第六十九章，第九，阐述士族议会，即士族集会的聚合。此名称普遍适用。百余士族议会，如比姆比萨拉集会、亲族集会、利耶查集会等，类似于其他诸大世界中的集会。所谓说话之先，必先语言交流。『对话』者，亦即正法之论谈开始之前。此等集会之特征，有时色彩鲜明如白色、黑色、花斑之盖，有时教主色泽金黄。此乃依托此集会而阐述。集会本身，仅被视为其智慧的辅助手段。世尊不似凡间吵闹之徒，也非佩戴极其华丽的宝珠玉珂，犹如佛塔的装饰，世尊坐卧其中。即使如此，世尊亦仅觉察自身所同类的集会。此类集会之颜色，如红色、水银色、乌鸦羽毛色，世尊如梵天般端庄。此乃为语言沟通之转化而说。若世尊坐于王座之上而讲法，众生即说「今日王以温雅言辞演说」，此样印象便不存在。讲法毕，见王驾临时即问：「此人是谁？」此处之意谓，现此时于此地，以摩揭陀语、僧伽罗语用柔和发音讲说者，究竟是谁？是神还是人？此等察究不明。所以为何为无知者宣说法？为令其得善根。即使如是闻法者，法亦依未来成立之条件而说。百余婆罗门议会或类似索那达坎达等集会，以及其他诸大世界之集会，亦应视为存在。
10. Bhūmicālasuttavaṇṇanā十、《地动经》注释。
§70
70. Dasame nisīdananti idha cammakhaṇḍaṃ adhippetaṃ. Udenaṃ cetiyanti udenayakkhassa vasanaṭṭhāne katavihāro vuccati. Gotamakādīsupi eseva nayo. Bhāvitāti vaḍḍhitā. Bahulīkatāti punappunaṃ katā. Yānīkatāti yuttayānaṃ viya katā. Vatthukatāti patiṭṭhānaṭṭhena vatthu viya katā. Anuṭṭhitāti adhiṭṭhitā. Paricitāti samantato citā suvaḍḍhitā. Susamāraddhāti suṭṭhu samāraddhā.
第七十章，『坐定』意谓此处被称为禅房。『水池』是指水鬼所居的安住处所在的池塘。诸如果德玛佛时代，此类聚会亦是如此。『培养』即增长。『广为流布』即反复举行。『整齐排列』如车阵排列。『端正平立』即有排列固定。『熟悉』即周围明了光明。『善起始』即良善开始。
Iti aniyamena kathetvā puna niyametvā dassento tathāgatassa khotiādimāha. Ettha kappanti āyukappaṃ. Tasmiṃ tasmiṃ kāle yaṃ manussānaṃ āyuppamāṇaṃ, taṃ paripuṇṇaṃ karonto tiṭṭheyya. Kappāvasesaṃ vāti ‘‘appaṃ vā bhiyyo’’ti vuttavassasatato atirekaṃ vā. Mahāsīvatthero panāha – ‘‘buddhānaṃ aṭṭhāne gajjitaṃ nāma natthi, punappunaṃ samāpajjitvā maraṇantikavedanaṃ vikkhambhento bhaddakappameva tiṭṭheyya. Kasmā pana na ṭhitoti? Upādinnakasarīraṃ nāma khaṇḍiccādīhi abhibhuyyati, buddhā ca khaṇḍiccādibhāvaṃ appatvā pañcame āyukoṭṭhāse bahujanassa piyamanāpakāleyeva parinibbāyanti. Buddhānubuddhesu ca mahāsāvakesu parinibbutesu ekakeneva khāṇukena viya ṭhātabbaṃ hoti daharasāmaṇeraparivārena vā, tato ‘aho buddhānaṃ parisā’ti hīḷetabbataṃ āpajjeyya. Tasmā na ṭhito’’ti. Evaṃ vuttepi yo pana vuccati ‘‘āyukappo’’ti, idameva aṭṭhakathāya niyāmitaṃ.
此处，先随意而说，复复以规矩方式展示，称为如来之行。此中略说寿命范围。于各时代中，人之寿命度若充足，则可存活。当寿命终竭时，亦有俗语“少量或较多”等说。大僧长则曰：“佛陀时无雷击之事，但反复涌现，导致临终痛苦延长，如同坏帐寿命般存在。何以不灭？因执著其不净身体，及其破损之本质，佛陀虽无此现象，然割断第五星命后，多数大众在不利时刻涅槃。诸佛与大弟子涅槃，则似单一骨头之存在，伴童沙弥辈周围，令彼等忆佛境界。故佛陀非实在不灭。”即此所谓寿命周期，即注疏所定。
Yathā taṃ mārena pariyuṭṭhitacittoti ettha tanti nipātamattaṃ, yathā mārena pariyuṭṭhitacitto ajjhotthaṭacitto aññopi koci puthujjano paṭivijjhituṃ na sakkuṇeyya, evameva nāsakkhi paṭivijjhitunti attho. Māro hi yassa sabbena sabbaṃ dvādasa vipallāsā appahīnā, tassa cittaṃ pariyuṭṭhāti. Therassa ca cattāro vipallāsā appahīnā, tenassa māro cittaṃ pariyuṭṭhāsi. So pana cittapariyuṭṭhānaṃ karonto kiṃ karotīti? Bheravaṃ rūpārammaṇaṃ vā dasseti, saddārammaṇaṃ vā sāveti. Tato sattā taṃ disvā vā sutvā vā satiṃ vissajjetvā vivaṭamukhā honti, tesaṃ mukhena hatthaṃ pavesetvā hadayaṃ maddati, tato visaññāva hutvā tiṭṭhanti. Therassa panesa mukhe hatthaṃ pavesetuṃ kiṃ sakkhissati, bheravārammaṇaṃ pana dassesi. Taṃ disvā thero nimittobhāsaṃ nappaṭivijjhi. Bhagavā jānantoyeva kimatthaṃ yāva tatiyaṃ āmantesīti? Parato ‘‘tiṭṭhatu, bhante bhagavā’’ti yācite ‘‘tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddha’’nti dosāropanena so katanukaraṇatthaṃ.
如「被魔王扰乱心意」者，本章仅以词组形式指示，如魔王扰乱心意，且此心非今日或昨日之心，而未来任何凡夫尚不能洞察。乃意谓魔王忧虑之心转变，终止十二种心魔障；心转动以生起何为？乃显现恐怖之色、恐怖之声。众生见闻后弃除念头，面露光明，并以手抚胸，继而觉醒清净。长老口中放手何为？显现怖色。此是长老见因缘义所不能理解。世尊知之，何为三次教诲？他人请求曰“愿止步，世尊在此”时，世尊语曰“若尔，尔等自犯恶行，犯戒罪过”，乃行斥责以期善导。
Māro pāpimāti ettha satte anatthe niyojento māretīti māro. Pāpimāti tasseva vevacanaṃ . So hi pāpadhammasamannāgatattā ‘‘pāpimā’’ti vuccati. Kaṇho, antako, namuci, pamattabandhūtipi tasseva nāmāni. Bhāsitā kho panesāti ayañhi bhagavato sambodhipattiyā aṭṭhame sattāhe bodhimaṇḍeyeva āgantvā ‘‘bhagavā yadatthaṃ tumhehi pāramiyo pūritā, so vo attho anuppatto, paṭividdhaṃ sabbaññutaññāṇaṃ, kiṃ te lokavicāraṇenā’’ti vatvā yathā ajja, evameva ‘‘parinibbātu dāni, bhante bhagavā’’ti yāci. Bhagavā cassa ‘‘na tāvāha’’ntiādīni vatvā paṭikkhipi. Taṃ sandhāya – ‘‘bhāsitā kho panesā, bhante’’tiādimāha.
魔王是恶者，此处指所缠缚之众生，使死乃魔王所为。恶者，谓其具恶业。魔王亦名为黑暗者、死神、无助者、散乱昏沉者等名号。此章所述乃佛陀成道八年后，魔王来至菩提树下，以言问：「世尊诸波罗蜜已满，具足完备、通达一切智慧，何故犹在世间？」行者答曰：“愿佛尽速入灭，世尊”。世尊语：“尚未然也”等言，由此而起——“已言及魔王，世尊”之说。
Tattha viyattāti maggavasena byattā, tatheva vinītā, tathā visāradā. Bahussutāti tepiṭakavasena bahu sutaṃ etesanti bahussutā. Tameva dhammaṃ dhārentīti dhammadharā. Atha vā pariyattibahussutā ceva paṭivedhabahussutā ca. Pariyattipaṭivedhadhammānaṃyeva dhāraṇato dhammadharāti evamettha attho daṭṭhabbo. Dhammānudhammappaṭipannāti ariyadhammassa anudhammabhūtaṃ vipassanādhammaṃ paṭipannā. Sāmīcippaṭipannāti anucchavikapaṭipadaṃ paṭipannā. Anudhammacārinoti anudhammaṃ caraṇasīlā. Sakaṃ ācariyakanti attano ācariyavādaṃ. Ācikkhissantītiādīni sabbāni aññamaññavevacanāni. Sahadhammenāti sahetukena sakāraṇena vacanena. Sappāṭihāriyanti yāva niyyānikaṃ katvā dhammaṃ desessanti.
「彼等精通者」意谓经藏通达者；「广泛听闻者」谓对三藏教法多所聆闻者。持法者即持续承载法之人。又有广为传习者与能通达者。此名为持守传习法的人。实践圣法者是观察圣法并实践观法者。适宜信奉者是循规律修持者。依止师者即依其教师教诲者。互相诉说者，指彼此言语授受。相应法者，谓合共因缘相应之言说法。极于法理解脱者，至和缓圆通处理诸法并广演法教者。
Brahmacariyanti sikkhāttayasaṅgahitaṃ sakalaṃ sāsanabrahmacariyaṃ. Iddhanti samiddhaṃ jhānassādavasena. Phītanti vuddhipattaṃ sabbapāliphullaṃ viya abhiññāsampattivasena. Vitthārikanti vitthataṃ tasmiṃ tasmiṃ disābhāge patiṭṭhitavasena. Bāhujaññanti bahūhi ñātaṃ paṭividdhaṃ mahājanābhisamayavasena. Puthubhūtanti sabbākārena puthulabhāvappattaṃ. Kathaṃ? Yāva devamanussehi suppakāsitanti, yattakā viññujātikā devā ceva manussā ca atthi, sabbehi suṭṭhu pakāsitanti attho. Appossukkoti nirālayo. Tvañhi pāpima aṭṭhamasattāhato paṭṭhāya ‘‘parinibbātu dāni, bhante bhagavā, parinibbātu sugato’’ti viravanto āhiṇḍittha. Ajja dāni paṭṭhāya vigatussāho hohi, mā mayhaṃ parinibbānatthaṃ vāyāmaṃ karohīti vadati.
修习梵行者，是专心凝聚于修学的全然梵行，于此教法中整体的梵行。修成禅定，犹如火焰炽盛燃烧一般。因通达增长已成就，具足如遍独放之花，表现出神通及多种通达。能详尽阐释，犹如于各个方位稳立之理。多所知晓，能反证诸多对象，因通达广大大众。具新出之面貌，现一切根本之新鲜形态。如何说？因众天人及人类熟知其正法，能圆满示现其义。反离脏秽者少。你曾八七日深思后，心念「世尊应当去涅槃，涅槃圣者应当远离病苦」而去世。现在你想若已作此心念，应当除去涅槃之努力，言我今不必为涅槃而作功用。
Sato sampajāno āyusaṅkhāraṃ ossajjīti satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā āyusaṅkhāraṃ vissajji pajahi. Tattha na bhagavā hatthena leḍḍuṃ viya āyusaṅkhāraṃ ossaji, temāsamattameva pana phalasamāpattiṃ samāpajjitvā tato paraṃ na samāpajjissāmīti cittaṃ uppādesi. Taṃ sandhāya vuttaṃ ‘‘ossajī’’ti. Ussajītipi pāṭho. Mahābhūmicāloti mahanto pathavīkampo. Tadā kira dasasahassī lokadhātu kampittha. Bhiṃsanakoti bhayajanako. Devadundubhiyo ca phaliṃsūti devabheriyo phaliṃsu, devo sukkhagajjitaṃ gajji, akālavijjulatā nicchariṃsu, khaṇikavassaṃ vassīti vuttaṃ hoti.
念于清明觉知，断除寿命之业，于正念坚固后，以智慧深入拆解寿命业故，摒弃寿命业。此处世尊并非如手中捏成团的寿命业而摒弃，而是达致此果位后，心生坚定意向，该不再生死轮回。因缘此义说为「摒弃」。另文称「放弃」。大地剧震谓巨大地动。传闻当时周身十万众的世界震动，令人畏惧。天神敲鼓施加恐惧，象因惊吓试图逃避风暴。此风暴持续瞬息雨季一季。
Udānaṃ udānesīti kasmā udānesi? Koci nāma vadeyya ‘‘bhagavā pacchato pacchato anubandhitvā ‘parinibbātu, bhante’ti upadduto bhayena āyusaṅkhāraṃ vissajjesī’’ti, tassokāso mā hotu, bhītassa hi udānaṃ nāma natthīti pītivegavissaṭṭhaṃ udānaṃ udānesi.
何谓呐喊？言呐喊者，世尊背后跟随者恐惧生命业将失，且恐惧愁苦，不应生此念，恐者须知呐喊犹如疾风般激烈疾速的呼声。
Tattha sabbesaṃ soṇasiṅgālādīnampi paccakkhabhāvato tulitaṃ paricchinnanti tulaṃ. Kiṃ taṃ? Kāmāvacarakammaṃ. Na tulaṃ, na vā tulaṃ sadisamassa aññaṃ lokiyaṃ kammaṃ atthīti atulaṃ. Kiṃ taṃ? Mahaggatakammaṃ. Atha vā kāmāvacaraṃ rūpāvacaraṃ tulaṃ, arūpāvacaraṃ atulaṃ. Appavipākaṃ vā tulaṃ, bahuvipākaṃ atulaṃ. Sambhavanti sambhavahetubhūtaṃ, rāsikārakaṃ piṇḍakārakanti attho. Bhavasaṅkhāranti punabbhavasaṅkhāraṇakaṃ. Avassajīti vissajjesi. Munīti buddhamuni. Ajjhattaratoti niyakajjhattarato. Samāhitoti upacārappanāsamādhivasena samāhito. Abhindi kavacamivāti kavacaṃ viya abhindi. Attasambhavanti attani sañjātaṃ kilesaṃ. Idaṃ vuttaṃ hoti – savipākaṭṭhena sambhavaṃ, bhavābhisaṅkharaṇaṭṭhena bhavasaṅkhāranti ca laddhanāmaṃ tulātulasaṅkhātaṃ lokiyakammañca ossaji, saṅgāmasīse mahāyodho kavacaṃ viya attasambhavaṃ kilesañca ajjhattarato hutvā samāhito hutvā abhindīti.
于此诸如多种天界种类的天神诸天中，按比例平衡切割权衡其重，称为「衡量」。何故？谓欲趣行业为衡，非衡亦非其等同者称为非衡。何谓？大业行。或说欲趣行、形体趣行为衡，非形体趣行为非衡。小果报为衡，多果报为非衡。缘起之因生，纵欲者及施者义。所谓生死业即再次生死之业。摒弃即断除者。门徒谓世尊。「内在圆满」谓内心安住圆满之定相。犹如护身甲具坚固之护盾。自生者谓迷染于自身产生。此义说曰：由成熟果报而起，称为生，因业聚而生称业，故「衡量」表达众业报切割测定之世界业。故世俗业报业断为放弃，与大战鬥争犹如甲胄坚固护身，分别生起于内心自受污染，内住圆满，故称为破除。
Atha vā tulanti tulento tīrento. Atulañca sambhavanti nibbānañceva sambhavañca. Bhavasaṅkhāranti bhavagāmikammaṃ. Avassaji munīti ‘‘pañcakkhandhā aniccā, pañcannaṃ khandhānaṃ nirodho nibbānaṃ nicca’’ntiādinā (paṭi. ma. 3.37-38) nayena tulayanto buddhamuni bhave ādīnavaṃ, nibbāne ca ānisaṃsaṃ disvā taṃ khandhānaṃ mūlabhūtaṃ bhavasaṅkhāraṃ kammaṃ ‘‘kammakkhayāya saṃvattatī’’ti (ma. ni. 2.81; a. ni. 4.232-233) evaṃ vuttena kammakkhayakarena ariyamaggena avassaji. Kathaṃ? Ajjhattarato samāhito, abhindi kavacamivattasambhavaṃ. So hi vipassanāvasena ajjhattarato, samathavasena samāhitoti evaṃ pubbabhāgato paṭṭhāya samathavipassanābalena kavacamiva attabhāvaṃ pariyonandhitvā ṭhitaṃ, attani sambhavattā ‘‘attasambhava’’nti laddhanāmaṃ sabbakilesajālaṃ abhindi. Kilesābhāvena ca kataṃ kammaṃ appaṭisandhikattā avassaṭṭhaṃ nāma hotīti evaṃ kilesappahānena kammaṃ pajahi. Pahīnakilesassa ca bhayaṃ nāma natthi, tasmā abhītova āyusaṅkhāraṃ ossajji, abhītabhāvañāpanatthañca udānaṃ udānesīti veditabbo.
又言加重衡量者为加重，轻衡者为轻，非衡量者生灭寂灭皆有。生死业谓生死之业。摒弃者谓断除。佛陀按教典中五蕴无常及灭等论述，自身以加重与减轻的业来衡量生死，观察业之果报示灭因缘，教导此理义。业因灭尽，众生断灭。佛陀以此业因灭尽证诸圣行断除内在烦恼业力，以内住圆满如护甲坚固体更生出现自己被污染的状态。因业断故，断除烦恼､在业力不起时摒弃其业。既断烦恼无怖故，无需惧寿命业，故以断怖而摒舍寿命业，深知此义谓呐喊。
Yaṃ mahāvātāti yena samayena yasmiṃ vā samaye mahāvātā. Vāyantīti upakkhepakavātā nāma uṭṭhahanti, te vāyantā saṭṭhisahassādhikanavayojanasatasahassabahalaṃ udakasandhārakavātaṃ upacchindanti, tato ākāse udakaṃ bhassati, tasmiṃ bhassante pathavī bhassati, puna vāto attano balena antodhammakaraṇe viya udakaṃ ābandhitvā gaṇhāti, tato udakaṃ uggacchati, tasmiṃ uggacchante pathavī uggacchati. Evaṃ udakaṃ kampitaṃ pathaviṃ kampeti. Etañca kampanaṃ yāvajjakālāpi hotiyeva, bahubhāvena pana ogacchanuggacchanaṃ na paññāyati.
所谓强风者，于当时或此时段发生的大暴风。风者名为分裂风，能分裂，众多六十万余种连锁广袤水源风暴，扰乱天空水气循环。风乱则水气四散，地面亦颠簸摇动。风凭自身力量似封闭运转水气，继而释放水气，致使地面震动。此震动若持续，视为常态，但多种水气风之交错移动，变幻莫测，不易觉察。
Mahiddhikā mahānubhāvāti ijjhanassa mahantatāya mahiddhikā, anubhavitabbassa mahantatāya mahānubhāvā. Parittāti dubbalā. Appamāṇāti balavā. So imaṃ pathaviṃ kampetīti so iddhiṃ nibbattetvā saṃvejento mahāmoggallāno viya, vīmaṃsanto vā mahānāgattherassa bhāgineyyo saṅgharakkhitasāmaṇero viya pathaviṃ kampeti. Saṅkampetīti samantato kampeti. Sampakampetīti tasseva vevacanaṃ. Iti imesu aṭṭhasu pathavikampesu paṭhamo dhātukopena, dutiyo iddhānubhāvena, tatiyacatutthā puññatejena, pañcamo ñāṇatejena, chaṭṭho sādhukāradānavasena, sattamo kāruññasabhāvena, aṭṭhamo ārodanena. Mātukucchiṃ okkamante ca tato nikkhamante ca mahāsatte tassa puññatejena pathavī akampittha, abhisambodhiyaṃ ñāṇatejābhihatā hutvā akampittha, dhammacakkappavattane sādhukārabhāvasaṇṭhitā sādhukāraṃ dadamānā akampittha, āyusaṅkhāraossajjane kāruññasabhāvasaṇṭhitā cittasaṅkhobhaṃ asahamānā akampittha, parinibbāne ārodanavegatunnā hutvā akampittha. Ayaṃ panattho pathavidevatāya vasena veditabbo. Mahābhūtapathaviyā panetaṃ natthi acetanattā. Sesaṃ sabbattha uttānatthamevāti.
“大力者”之义当为威力甚巨，故称为“大力者”；“大德者”则是应当体认经验其广大，故言“大德者”。“护卫”者谓弱者所依。所谓“无量”者即强大。谓此人能震动地，谓彼降伏神通者，兴奋无比，犹如大勇猛者般；谓探察察觉，犹如大长老亲族般；谓若受僧团保护者，犹如新出家的沙玛内拉，能使大地震动。所谓“震动”者，即四面八方皆震动；所谓“剧烈震动”者，即其确实表现所示也。诸此诸相，关于地震论，第一因由是禅定的怒火（即五盖余火），第二因是神通力的显现，第三、第四因是善根火焰，五因是智慧之光，六因是善行布施之因，七因是慈悲会聚之情，八因是大声呼啸。母胎内动、降胎时动及出胎时动等，此大事因善根之力而使大地不动；由成佛知识之光涵养，使大地不动；由转法轮善行精进，使大地不动；由延年益寿慈悲之心摄护而生心灵之震荡亦不动；于入般涅槃时以大声呼啸之力掀起，地亦不动。此道理应如大地神守护般予以理解。由大地大成分质所成，非有情，有情者皆能向上升也，故余皆是普遍崇高之所作矣。
Bhūmicālavaggo sattamo. · 《地动品》第七。