6. Ratanasuttaṃ · 6. 宝经义注

352 段 · CSCD 巴利原典

5. Maṅgalasuttavaṇṇanā5. 吉祥经注释

Nikkhepappayojanaṃ释义与目的

Idāni kumārapañhānantaraṃ nikkhittassa maṅgalasuttassa atthavaṇṇanākkamo anuppatto, tassa idha nikkhepappayojanaṃ vatvā atthavaṇṇanaṃ karissāma. Seyyathidaṃ – idañhi suttaṃ iminā anukkamena bhagavatā avuttampi yvāyaṃ saraṇagamanehi sāsanotāro, sikkhāpadadvattiṃsākārakumārapañhehi ca sīlasamādhipaññāppabhedanayo dassito, sabbopesa paramamaṅgalabhūto, yato maṅgalatthikena ettheva abhiyogo kātabbo, so cassa maṅgalabhāvo iminā suttānusārena veditabboti dassanatthaṃ vuttaṃ.

现在，关于已出家的护法经之后的王子问答部分，其义理说明尚未具足，因此此处当暂且搁置，稍后再行义理说明。譬如，这部经文，是世尊为隨顺此教法的根本戒律、依止、三十二相庄严的王子问答所演说，分辨戒律、定、慧三学之异，且以无上至安乐为终极义理，由于缘此而须在此处加以注释，彰显其安乐义理；此是根据此经文训诂之目的所说。

Idamassa idha nikkhepappayojanaṃ.

在这里，当加以暂置而不展开的缘由。

Paṭhamamahāsaṅgītikathā第一次大结集的故事

Evaṃ nikkhittassa panassa atthavaṇṇanatthaṃ ayaṃ mātikā –

就这样，为了对已出家护法经的说明而起此纲目——

‘‘Vuttaṃ yena yadā yasmā, cetaṃ vatvā imaṃ vidhiṃ;

“此言出于某时因为某因缘，遵循此法；

Evamiccādipāṭhassa, atthaṃ nānappakārato.

依此开头部分，从不同方面阐述其义理。

‘‘Vaṇṇayanto samuṭṭhānaṃ, vatvā yaṃ yattha maṅgalaṃ;

“解释各起诸法，并分别说明其何为安乐；

Vavatthapetvā taṃ tassa, maṅgalattaṃ vibhāvaye’’ti.

既已阐明了此事，应当发扬其吉祥的涵义。

Tattha ‘‘vuttaṃ yena yadā yasmā, cetaṃ vatvā imaṃ vidhi’’nti ayaṃ tāva addhagāthā yadidaṃ ‘‘evaṃ me sutaṃ ekaṃ samayaṃ bhagavā…pe… bhagavantaṃ gāthāya ajjhabhāsī’’ti, idaṃ vacanaṃ sandhāya vuttā. Idañhi anussavavasena vuttaṃ, so ca bhagavā sayambhū anācariyako, tasmā nedaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa. Yato vattabbametaṃ ‘‘idaṃ vacanaṃ kena vuttaṃ , kadā, kasmā ca vutta’’nti. Vuccate – āyasmatā ānandena vuttaṃ, tañca paṭhamamahāsaṅgītikāle.

经中有言：“以何因缘、何时、因何故，而依此法而知此义？”此段即为该偈文的缘起，其文曰：“如是我闻：一时，世尊……以此偈言而今宣说。”此语乃为说明此偈之所依。此乃经传中所述，且世尊为自觉无师，不出其口。故非世尊——此阿拉汉、正自觉者之言。因何须如此发问：“此语是谁所说？何时？因何故？”回答是：由长老阿难所说，且当时正为第一次大结集时发言。

Paṭhamamahāsaṅgīti cesā sabbasuttanidānakosallatthamādito pabhuti evaṃ veditabbā. Dhammacakkappavattanañhi ādiṃ katvā yāva subhaddaparibbājakavinayanā, katabuddhakicce kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare visākhapuṇṇamadivase paccūsasamaye anupādisesāya nibbānadhātuyā parinibbute, bhagavati lokanāthe bhagavato parinibbāne sannipatitānaṃ sattannaṃ bhikkhusatasahassānaṃ saṅghatthero āyasmā mahākassapo sattāhaparinibbute bhagavati subhaddena vuḍḍhapabbajitena ‘‘alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena, upaddutā ca homa ‘idaṃ vo kappati idaṃ vo na kappatī’ti, idāni pana mayaṃ yaṃ icchissāma taṃ karissāma, yaṃ na icchissāma na taṃ karissāmā’’ti (cūḷava. 437; dī. ni. 2.232) vuttavacanamanussaranto ‘‘ṭhānaṃ kho panetaṃ vijjati yaṃ pāpabhikkhū ‘atītasatthukaṃ pāvacana’nti maññamānā pakkhaṃ labhitvā na cirasseva saddhammaṃ antaradhāpeyyuṃ. Yāva ca dhammavinayo tiṭṭhati, tāva anatītasatthukameva pāvacanaṃ hoti. Yathāha bhagavā –

第一次大结集，即诸经教义之因缘所成，应如是了知。法轮初转之后，直至修订布施之规、修佛事于拘尸那城、于娑罗林间之两讲堂、维萨卡满月之日，于破除执著的无余涅槃中，佛世尊圆寂。彼时，三藏七万僧众聚集，长老大咖萨巴乃僧团之首。佛涅槃后，长老布达随令长者苏跋陀及众高僧:“诸位勿悲、勿恸，吾侪已由此大圣僧度过了难关，除去障碍：‘这是你们的，是你们的，不是则非你们’，现在我们将随意行事，不愿则不为。”（小卷第437卷，长老传第二卷第232页）在诵持此言语时，应知：“此地确存一类恶比库，口称‘前世佛渡’，误解而得不久便灭圣法。只要法律仍存，其言必是前世佛之说。正如佛言——

‘‘Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216).

‘阿难，我已为汝宣讲过法及律，是汝当承依的正师。’（长老传第二卷第216页）

‘‘Yaṃnūnāhaṃ dhammañca vinayañca saṅgāyeyyaṃ, yathayidaṃ sāsanaṃ addhaniyaṃ assa ciraṭṭhitikaṃ’’.

佛又言：‘若我能调和法与律，则此教应永续不灭。’

Yañcāhaṃ bhagavatā –

世尊所言者是——

‘‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’’ti vatvā cīvare sādhāraṇaparibhogena ceva –

「你要承担我这衣服吧，咖萨巴，是由毛屑和尘埃所熄灭的。」说罢，以这袈裟作为平常的使用，

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharāmi, kassapopi, bhikkhave, yāvadeva ākaṅkhati vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’’ti –

「比库们，我至今所希求的，正是远离爱欲……第一禅那，我入定而安住，咖萨巴比库们，也正如我所希求的，远离爱欲……第一禅那，他入定而安住。」说是，

Evamādinā nayena navānupubbavihārachaḷabhiññāppabhede uttarimanussadhamme attanā samasamaṭṭhapanena ca anuggahito, tassa me kimaññaṃ āṇaṇyaṃ bhavissati? ‘‘Nanu maṃ bhagavā rājā viya sakakavacaissariyānuppadānena attano kulavaṃsappatiṭṭhāpakaṃ puttaṃ ‘saddhammavaṃsappatiṭṭhāpako me ayaṃ bhavissatī’ti mantvā iminā asādhāraṇena anuggahena anuggahesī’’ti cintayanto dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi? Yathāha –

由此种种的教导，新近渐次修行法的多重分别通达，以及超越人间法的自我陶治和安住相资，论及此时我还会有什么其它特长呢？难道世尊会想必我像王者对萨咖天王子们那样，因其家族世系建立者而自夸，说『这个儿子将是正法世系的建立者』，而以这种非凡的辅佐帮助我成长吗？思及此为集持戒律的比库们激发努力，譬如说——

‘‘Atha kho āyasmā mahākassapo bhikkhū āmantesi – ekamidāhaṃ, āvuso, samayaṃ pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehī’’ti (dī. ni. 2.231; cūḷava. 437) sabbaṃ subhaddakaṇḍaṃ vitthāretabbaṃ.

当时长老大咖萨巴比库们教诲道：『现在，诸比库啊，正是入夏时节，我愿与你们一同，在古城库西那洹掌管的伟大比库僧团中，五分之一的比库住处共处。』（参考长部、净饭经二·231；小部毗奈耶篇437）应当详加阐述这赞善法节。

Tato paraṃ āha –

之后他又说——

‘‘Handa mayaṃ, āvuso, dhammañca vinayañca saṅgāyeyyāma, pure adhammo dippati, dhammo paṭibāhiyyati, avinayo dippati, vinayo paṭibāhiyyati, pure adhammavādino balavanto honti, dhammavādino dubbalā honti, avinayavādino balavanto honti, vinayavādino dubbalā hontī’’ti (cūḷava. 437).

『看哪，诸比库，我们当共同集持戒律和教法，过去邪法显现时，正法被侵犯，戒律显扬时，戒律被侵犯，过去邪行者强盛，行为善者弱弱，践犯戒律者当盛行，守戒者反而微弱。』（小部毗奈耶篇437）

Bhikkhū āhaṃsu ‘‘tena hi, bhante, thero bhikkhū uccinatū’’ti. Thero sakalanavaṅgasatthusāsanapariyattidhare puthujjanasotāpannasakadāgāmianāgāmisukkhavipassakakhīṇāsavabhikkhū anekasate anekasahasse ca vajjetvā tipiṭakasabbapariyattippabhedadhare paṭisambhidāppatte mahānubhāve yebhuyyena bhagavatā etadaggaṃ āropite tevijjādibhede khīṇāsavabhikkhūyeva ekūnapañcasate pariggahesi. Ye sandhāya idaṃ vuttaṃ ‘‘atha kho āyasmā mahākassapo ekenūnapañcaarahantasatāni uccinī’’ti (cūḷava. 437).

比库们说：「尊者们，正因为那位长老比库被提升了。」这位长老承载着包含九十六种教法传播的法门，乃是外道向圣流入圣、已断诸漏的比库，数量众多，达数百数千。他们持守三藏全部传承法义并得到分解证悟，被世尊尊为最尊者，依三明等差别，只有断除烦恼的比库收摄为一百减五。关于这点，有如下说法：「那时大长老摩诃咖萨巴独自有九十五阿拉汉比库被提升。」（小部第437经）

Kissa pana thero ekenūnamakāsīti? Āyasmato ānandattherassa okāsakaraṇatthaṃ. Tena hāyasmatā sahāpi vināpi na sakkā dhammasaṅgīti kātuṃ. So hāyasmā sekho sakaraṇīyo, tasmā saha na sakkā, yasmā panassa kiñci dasabaladesitaṃ suttageyyādikaṃ bhagavato asammukhā paṭiggahitaṃ nāma natthi, tasmā vināpi na sakkā. Yadi evaṃ sekhopi samāno dhammasaṅgītiyā bahūkārattā therena uccinitabbo assa, atha kasmā na uccinitoti? Parūpavādavivajjanato . Thero hi āyasmante ānande ativiya vissattho ahosi. Tathā hi naṃ sirasmiṃ palitesu jātesupi ‘‘na vāyaṃ kumārako mattamaññāsī’’ti (saṃ. ni. 2.154) kumārakavādena ovadati. Sakyakulappasuto cāyaṃ āyasmā tathāgatassa bhātā cūḷapitu putto, tatra bhikkhū chandāgamanaṃ viya maññamānā ‘‘bahū asekhapaṭisambhidāppatte bhikkhū ṭhapetvā ānandaṃ sekhapaṭisambhidāppattaṃ thero uccinī’’ti upavadeyyuṃ. Taṃ parūpavādaṃ parivivajjento ‘‘ānandaṃ vinā saṅgīti na sakkā kātuṃ, bhikkhūnaṃyeva anumatiyā gahessāmī’’ti na uccini.

那么，尊者为何是独自被提升呢？这是为了使尊者阿难长老转变称谓。正因如此，没有尊者是不合适与他共唱法的。尊者阿难是受教的弟子，应当共唱，因此没有被提升是合理的。因为他所诵持的经典中，佛陀未当面授与的《十力经》等尚不存在，缺乏佛所垂诵之名的净行，因此没有资格被提升。如果即使是受教弟子也时常共唱而应被提升，那为什么这位尊者没有被提升？这是因为他被指摘异端。尊者在尊者阿难中确有极度信任。然而他在亲近成长时期曾被劝戒曰：「我们这些童子不可狂妄。」（增支第2章154经）此尊者是释氏家族的儿子，也是如来的弟弟，作为小父亲幼子，在那里比库以有求法之心认为「建立众多入分解证悟之比库而使阿难得到入分解证悟之长老被提升」的说法是错误的。他排斥这异端说法：「没有阿难无法共唱，唯有比库同意我才能来共唱」，所以没有被提升。

Atha sayameva bhikkhū ānandassatthāya theraṃ yāciṃsu. Yathāha –

于是，比库们亲自请求尊者阿难为长老。文曰——

‘‘Bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ – ‘ayaṃ, bhante, āyasmā ānando kiñcāpi sekho, abhabbo chandā dosā mohā bhayā agatiṃ gantuṃ, bahu cānena bhagavato santike dhammo ca vinayo ca pariyatto, tena hi, bhante, thero āyasmantampi ānandaṃ uccinatū’ti. Atha kho āyasmā mahākassapo āyasmantampi ānandaṃ uccinī’’ti (cūḷava. 437).

「比库们如此对尊者大长老摩诃咖萨巴说：『这位尊者阿难是弟子，无法由欲、嗔、痴、惧产生误入岐途。由于常久居住于佛前，法与律皆圆满无缺。因此，尊者也应提升阿难。』于是尊者大长老摩诃咖萨巴也将阿难提升为长老。」（小部第437经）

Evaṃ bhikkhūnaṃ anumatiyā uccinitena tenāyasmatā saddhiṃ pañcatherasatāni ahesuṃ.

因此，经比库们的共同同意，他获得提升，与另外四位长老共同成为五长老。

Atha kho therānaṃ bhikkhūnaṃ etadahosi – ‘‘kattha nu kho mayaṃ dhammañca vinayañca saṅgāyeyyāmā’’ti. Atha kho therānaṃ bhikkhūnaṃ etadahosi ‘‘rājagahaṃ kho mahāgocaraṃ pahūtasenāsanaṃ, yaṃnūna mayaṃ rājagahe vassaṃ vasantā dhammañca vinayañca saṅgāyeyyāma, naññe bhikkhū rājagahe vassaṃ upagaccheyyu’’nti. Kasmā pana nesaṃ etadahosi? Idaṃ amhākaṃ thāvarakammaṃ, koci visabhāgapuggalo saṅghamajjhaṃ pavisitvā ukkoṭeyyāti. Athāyasmā mahākassapo ñattidutiyena kammena sāvesi. Taṃ saṅgītikkhandhake (cūḷava. 437) vuttanayeneva ñātabbaṃ.

随后，长老们思考说：「我们应当在哪里集聚佛法与律法呢？」于是长老们决定：「王舍城作为重要的大场所，设有宽敞的僧舍。我们将于此处保持雨季在住，专修佛法与律法。别的比库不会来王舍城雨安居。」这对于他们而言是一件稳定可靠之事，任何心术不正者进入僧团都会被驱逐。于是尊者摩诃咖萨巴以副本垫付经营此事。此事详见雨安居议事篇（小部第437经）。

Atha tathāgatassa parinibbānato sattasu sādhukīḷanadivasesu sattasu ca dhātupūjādivasesu vītivattesu ‘‘aḍḍhamāso atikkanto, idāni gimhānaṃ diyaḍḍho māso seso, upakaṭṭhā vassūpanāyikā’’ti mantvā mahākassapatthero ‘‘rājagahaṃ, āvuso, gacchāmā’’ti upaḍḍhaṃ bhikkhusaṅghaṃ gahetvā ekaṃ maggaṃ gato. Anuruddhattheropi upaḍḍhaṃ gahetvā ekaṃ maggaṃ gato, ānandatthero pana bhagavato pattacīvaraṃ gahetvā bhikkhusaṅghaparivuto sāvatthiṃ gantvā rājagahaṃ gantukāmo yena sāvatthi, tena cārikaṃ pakkāmi. Ānandattherena gatagataṭṭhāne mahāparidevo ahosi, ‘‘bhante ānanda, kuhiṃ satthāraṃ ṭhapetvā āgatosī’’ti? Anupubbena sāvatthiṃ anuppatte there bhagavato parinibbānasamaye viya mahāparidevo ahosi.

于是，如来般涅槃后，在七个安静闲适的日子内，七个供奉圣骨的日子完成之后，“已经超过一个半月，如今寒冬中剩余还有一个半月，雨季附带的假期”这样思维的长老大咖萨巴说道：“朋友，我们去王舍城吧。”他领着集会的比库僧团，沿一条路而行。阿努儒达长老也同样领着僧团前行一条路。阿难长老背负着世尊遗留的袈裟，伴随比库僧团前往萨瓦提，想着要往王舍城去，起行旅行了。阿难长老行至某处，悲痛极为沉重，大家问他：“阿难尊者，你从哪里设置依止的老师而至此？”继而在萨瓦提遭遇前面长老们般涅槃时的极大悲伤。

Tatra sudaṃ āyasmā ānando aniccatādipaṭisaṃyuttāya dhammiyā kathāya taṃ mahājanaṃ saññāpetvā jetavanaṃ pavisitvā dasabalena vasitagandhakuṭiyā dvāraṃ vivaritvā mañcapīṭhaṃ nīharitvā papphoṭetvā gandhakuṭiṃ sammajjitvā milātamālākacavaraṃ chaḍḍetvā mañcapīṭhaṃ atiharitvā puna yathāṭhāne ṭhapetvā bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsi. Atha thero bhagavato parinibbānato pabhuti ṭhānanisajjabahulattā ussannadhātukaṃ kāyaṃ samassāsetuṃ dutiyadivase khīravirecanaṃ pivitvā vihāreyeva nisīdi, yaṃ sandhāya subhena māṇavena pahitaṃ māṇavakaṃ etadavoca –

此时，尊敬的阿难长老，在与无常等主题相关的正法说法中，向大众作总结，他进入祇树给孤独园，打开宿舍香室的门，挪开床榻，点燃香室，清洁香室，脱下缠绕香室的花环袈裟，移开床榻，又复放回原位，于佛陀驻足期间应做之事一一完成。继而该长老于世尊般涅槃后不久，为顺应众多弟子集结，第二天服用牛奶吐浊，安然坐于寺院中。适时，有一青年向他恭敬问候说：

‘‘Akālo kho, māṇavaka, atthi me ajja bhesajjamattā pītā, appeva nāma svepi upasaṅkameyyāmā’’ti (dī. ni. 1.447).

“青年啊，非时候呀，今日我仅服药物，勉强能到这儿而已。”（摘自《长部·尼洛陀经》1.447页）

Dutiyadivase cetakattherena pacchāsamaṇena gantvā subhena māṇavena puṭṭho dīghanikāye subhasuttaṃ nāma dasamaṃ suttamabhāsi.

次日，念觉长老从后方前来，青年向他询问，念觉诵说长部中名为《善说》的第十经。

Atha kho thero jetavane vihāre khaṇḍaphullappaṭisaṅkharaṇaṃ kārāpetvā upakaṭṭhāya vassūpanāyikāya rājagahaṃ gato. Tathā mahākassapatthero anuruddhatthero ca sabbaṃ bhikkhusaṅghaṃ gahetvā rājagahameva gatā.

随后，那长老在祇树给孤独园的宿舍开垦落叶构筑垫子，携雨季附带假期的陪伴，前往王舍城。于是，长老大咖萨巴与阿努儒达长老带着整个比库僧团前往王舍城。

Tena kho pana samayena rājagahe aṭṭhārasa mahāvihārā honti. Te sabbepi chaḍḍitapatitauklāpā ahesuṃ. Bhagavato hi parinibbāne sabbe bhikkhū attano attano pattacīvaraṃ gahetvā vihāre ca pariveṇe ca chaḍḍetvā agamaṃsu. Tattha therā bhagavato vacanapūjanatthaṃ titthiyavādaparimocanatthañca ‘‘paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karomā’’ti cintesuṃ. Titthiyā hi vadeyyuṃ ‘‘samaṇassa gotamassa sāvakā satthari ṭhiteyeva vihāre paṭijaggiṃsu, parinibbute chaḍḍesu’’nti. Tesaṃ vādaparimocanatthañca cintesunti vuttaṃ hoti. Vuttampi cetaṃ –

当时，在王舍城共有十八座大寺院。所有寺院皆荒废破败，四处漏落陨落。因为世尊涅槃后，所有比库们都背负自己的袈裟，离开寺院及其周围区域。长老们为了纪念佛陀的教诲，解除邪见外道的争辩，决定“首月先进行落叶垫铺的整理工作”。外道们会说：“那名萨咖的弟子们，在世尊尚在时亦定居寺院，现在涅槃了反而离去。”为了消除这些外道争辩，长老们因此思量与实施。这些说法也随之传扬。

‘‘Atha kho therānaṃ bhikkhūnaṃ etadahosi – bhagavatā kho, āvuso, khaṇḍaphullappaṭisaṅkharaṇaṃ vaṇṇitaṃ, handa mayaṃ, āvuso, paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karoma, majjhimaṃ māsaṃ sannipatitvā dhammañca vinayañca saṅgāyissāmā’’ti (cūḷava. 438).

于是长老们的比库们发生了这样的事：世尊啊，诸友，前已用言辞描写了分解开裂的修饰，今我等诸友，应当于第一个月修成此分解开裂的修饰，及至中个月，集合共修持法与律。

Te dutiyadivase gantvā rājadvāre aṭṭhaṃsu. Ajātasattu rājā āgantvā vanditvā ‘‘ahaṃ, bhante, kiṃ karomi, kenattho’’ti pavāresi. Therā aṭṭhārasamahāvihārappaṭisaṅkharaṇatthāya hatthakammaṃ paṭivedesuṃ. ‘‘Sādhu, bhante’’ti rājā hatthakammakārake manusse adāsi. Therā paṭhamaṃ māsaṃ sabbavihāre paṭisaṅkharāpesuṃ.

他们第二日去至王门。阿阇世王来到，礼敬后发问『尊者，我该如何行？为何事行？』长老们为聚集于十八大寺的整治事宜，作了手势表示。『善哉，尊者』王将作手势者视为人，随意给予。长老们于第一个月，在各禅苑安顿修复。

Atha rañño ārocesuṃ – ‘‘niṭṭhitaṃ, mahārāja, vihārappaṭisaṅkharaṇaṃ , idāni dhammavinayasaṅgahaṃ karomā’’ti. ‘‘Sādhu, bhante, vissatthā karotha, mayhaṃ āṇācakkaṃ, tumhākaṃ dhammacakkaṃ hotu. Āṇāpetha, bhante, kiṃ karomī’’ti? ‘‘Dhammasaṅgahaṃ karontānaṃ bhikkhūnaṃ sannisajjaṭṭhānaṃ mahārājā’’ti. ‘‘Kattha karomi, bhante’’ti? ‘‘Vebhārapabbatapasse sattapaṇṇiguhādvāre kātuṃ yuttaṃ mahārājā’’ti. ‘‘Sādhu, bhante’’ti kho, rājā ajātasattu, vissakammunā nimmitasadisaṃ suvibhattabhittithambhasopānaṃ nānāvidhamālākammalatākammavicitraṃ mahāmaṇḍapaṃ kārāpetvā vividhakusumadāmaolambakaviniggalantacāruvitānaṃ ratanavicitramaṇikoṭṭimatalamiva ca naṃ nānāpupphūpahāravicitraṃ supariniṭṭhitabhūmikammaṃ brahmavimānasadisaṃ alaṅkaritvā tasmiṃ mahāmaṇḍape pañcasatānaṃ bhikkhūnaṃ anagghāni pañcakappiyapaccattharaṇasatāni paññāpetvā dakkhiṇabhāgaṃ nissāya uttarābhimukhaṃ therāsanaṃ, maṇḍapamajjhe puratthābhimukhaṃ buddhassa bhagavato āsanārahaṃ dhammāsanaṃ paññāpetvā dantakhacitaṃ cittabījaniñcettha ṭhapetvā bhikkhusaṅghassa ārocāpesi ‘‘niṭṭhitaṃ, bhante, kicca’’nti.

此后王向众告曰：『诸长老，大王寺院整肃已毕，现当集结法律教义。』『善哉，尊者，请广施福报，使我持转法轮，如你们转我之法轮。请教我，我当作何？』『正当聚集教法之比库们所在，陛下』『我当何处聚集，尊者？』『毗婆罗山望处七叶岩窟门处，适宜聚之，大王』于是阿阇世王，于长夏前，建造了因缘具足、装饰华丽之大牌殿。以绚丽多彩珍宝，悬挂诸花香环，布设美丽花坛，宛如梵天宫殿。殿内设五百名不贪比库之昂然座席，分五区，南侧背北，立长老座；堂中面东，设世尊如来座；此处布以象牙雕刻、珍宝镶嵌、心念滋养所用之法座。王告比库众曰『法会诸务已毕』。

Bhikkhū āyasmantaṃ ānandaṃ āhaṃsu ‘‘sve, āvuso ānanda, saṅghasannipāto, tvañca sekho sakaraṇīyo, tena te na yuttaṃ sannipātaṃ gantuṃ, appamatto hohī’’ti. Atha kho āyasmā ānando ‘‘sve sannipāto, na kho pana metaṃ patirūpaṃ, yvāhaṃ sekho samāno sannipātaṃ gaccheyya’’nti bahudeva rattiṃ kāyagatāya satiyā vītināmetvā rattiyā paccūsasamaye caṅkamā orohitvā vihāraṃ pavisitvā ‘‘nipajjissāmī’’ti kāyaṃ āvajjesi. Dve pādā bhūmito muttā, appattañca sīsaṃ bimbohanaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci. Ayañhi āyasmā caṅkamena bahi vītināmetvā visesaṃ nibbattetuṃ asakkonto cintesi ‘‘nanu maṃ bhagavā etadavoca – ‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’ti (dī. ni. 2.207). Buddhānañca kathādoso nāma natthi, mama pana accāraddhaṃ vīriyaṃ, tena me cittaṃ uddhaccāya saṃvattati, handāhaṃ vīriyasamataṃ yojemī’’ti caṅkamā orohitvā pādadhovanaṭṭhāne ṭhatvā pāde dhovitvā vihāraṃ pavisitvā mañcake nisīditvā ‘‘thokaṃ vissamissāmī’’ti kāyaṃ mañcake upanāmesi. Dve pādā bhūmito muttā, sīsañca bimbohanamasampattaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci. Catuiriyāpathavirahitaṃ therassa arahattaṃ. Tena ‘‘imasmiṃ sāsane anisinno anipanno aṭṭhito acaṅkamanto ko bhikkhu arahattaṃ patto’’ti vutte ‘‘ānandatthero’’ti vattuṃ vaṭṭati.

比库们对具寿阿难说道：“阿难尊者，与众聚会中，你亦应学习，不宜疏忽。”阿难尊者答曰：“是，聚会乃合宜之事，但我尚不能具备相当所任，何况当作为学徒者，方合宜参与。”多夜以身念调伏，稍觉身心清净，时晨入室，立定身心称曰“当入定”。两足离地，头不倾斜，彼中无所依赖，心离贪欲得解脱。此尊者调伏外念，欲产生殊胜果，思惟曰：“恐世尊曾言：‘阿难汝勤精进，速成无染果。’佛说无误，唯我初力已疲，愿复强精进。”入室洗足，坐于床上，言“稍稍安息。”两足离地，头得正置，心离贪欲得解脱。此长老断除四重束缚，证入阿拉汉果。曾言“于此教法中，不坐不寝，常立行思者，何人比库成就阿拉汉果？”时即赞曰“阿难长老”。

Atha therā bhikkhū dutiyadivase bhattakiccaṃ katvā pattacīvaraṃ paṭisāmetvā dhammasabhāyaṃ sannipatitā. Ānandatthero pana attano arahattappattiṃ ñāpetukāmo bhikkhūhi saddhiṃ na gato. Bhikkhū yathāvuḍḍhaṃ attano attano pattāsane nisīdantā ānandattherassa āsanaṃ ṭhapetvā nisinnā. Tattha kehici ‘‘etamāsanaṃ kassā’’ti vutte ānandassāti. ‘‘Ānando pana kuhiṃ gato’’ti. Tasmiṃ samaye thero cintesi ‘‘idāni mayhaṃ gamanakālo’’ti. Tato attano ānubhāvaṃ dassento pathaviyaṃ nimujjitvā attano āsaneyeva attānaṃ dassesi. Ākāsenāgantvā nisīdītipi eke.

第二天，长老们作饭毕，净衣且束，齐聚法会。惟阿难长老欲示证其阿拉汉果，未与诸比库同聚。比库们各自入座，安坐于阿难席位。有人问：“此席属谁？”乃曰：“阿难去何处？”时，长老默思“今应启程”。于是内观自身感受，心如沉入地，显现于自身座位。亦有比库出行至空地席地而坐。

Evaṃ nisinne tasmiṃ āyasmante mahākassapatthero bhikkhū āmantesi, ‘‘āvuso, kiṃ paṭhamaṃ saṅgāyāma dhammaṃ vā vinayaṃ vā’’ti? Bhikkhū āhaṃsu, ‘‘bhante mahākassapa, vinayonāmabuddhasāsanassa āyu, vinaye ṭhite sāsanaṃ ṭhitaṃ hoti, tasmā paṭhamaṃ vinayaṃ saṅgāyāmā’’ti. ‘‘Kaṃ dhuraṃ katvā vinayo saṅgāyitabbo’’ti? ‘‘Āyasmantaṃ upāli’’nti . ‘‘Kiṃ ānando nappahotī’’ti? ‘‘No nappahoti, apica kho pana sammāsambuddho dharamānoyeva vinayapariyattiṃ nissāya āyasmantaṃ upāliṃ etadagge ṭhapesi – ‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’’ti (a. ni. 1.228). Tasmā upālittheraṃ pucchitvā vinayaṃ saṅgāyāmāti. Tato thero vinayaṃ pucchanatthāya attanāva attānaṃ sammanni. Upālittheropi vissajjanatthāya sammanni. Tatrāyaṃ pāḷi –

坐定后，众长老向大咖萨巴长老请教：“尊者，首当集结法与律者为何？”比库答曰：“尊者大咖萨巴，律者为佛法之生命，律立则法立，故首集律。”问曰：“当以何人领集律？”答曰：“具寿伍巴离。”又问：“阿难许可乎？”答曰：“不许可，盖正觉者立律正义处，置伍巴离为正首，‘比库们，此伍巴离为我弟子等之律承载者’。”由是请教伍巴离长老集律。于是长老们为问律而亲自聚集，请伍巴离长老参与。此中巴利文原文如是。

Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

于是具寿大咖萨巴知晓僧团，

‘‘Suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ, ahaṃ upāliṃ vinayaṃ puccheyya’’nti.

说：『比库们听我说，善男信女们，若僧团中有犯戒者，我当谦逊地询问伍巴离律仪。』

Āyasmāpi upāli saṅghaṃ ñāpesi –

具寿伍巴离也知晓僧团，

‘‘Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, ahaṃ āyasmatā mahākassapena vinayaṃ puṭṭho vissajjeyya’’nti.

说：『比库们听我说，若僧团中有犯戒者，我当依具寿大咖萨巴问讯之后的律仪加以放弃。』

Evaṃ attanāva attānaṃ sammannitvā āyasmā, upāli, uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā. Tato mahākassapatthero upālittheraṃ paṭhamapārājikaṃ ādiṃ katvā sabbaṃ vinayaṃ pucchi, upālitthero vissajjesi. Sabbe pañcasatā bhikkhū paṭhamapārājikasikkhāpadaṃ sanidānaṃ katvā ekato gaṇasajjhāyamakaṃsu. Evaṃ sesānipīti sabbaṃ vinayaṭṭhakathāya gahetabbaṃ. Etena nayena saubhatovibhaṅgaṃ sakhandhakaparivāraṃ sakalaṃ vinayapiṭakaṃ saṅgāyitvā upālitthero dantakhacitaṃ bījaniṃ nikkhipitvā dhammāsanā orohitvā vuḍḍhe bhikkhū vanditvā attano pattāsane nisīdi.

就这样，具寿伍巴离自持庄重，起身脱去单衣，向长老比库们礼敬，安坐法座，持着磨牙形种子（以表示寂默修持）。然后长老大咖萨巴对伍巴离长老宣说第一巴拉基戒并完成，询问了诸般律仪，伍巴离长老一一放弃戒戒。共五百余比库受戒完成第一巴拉基戒，作为方团会众集合。如此全部律仪训诂收集成典。由此方法，累计详细的结律分、律部、杂部，诸经律三藏汇聚，伍巴离长老持着磨牙形种子下降法座，向众长老礼敬后，安坐于自己席位上。

Vinayaṃ saṅgāyitvā dhammaṃ saṅgāyitukāmo āyasmā mahākassapatthero bhikkhū pucchi – ‘‘dhammaṃ saṅgāyantehi kaṃ puggalaṃ dhuraṃ katvā dhammo saṅgāyitabbo’’ti? Bhikkhū ‘‘ānandattheraṃ dhuraṃ katvā’’ti āhaṃsu.

集结律仪，又愿集结法义，具寿大咖萨巴长老询问比库们：『集结法义时，应判定何人是持正者，法义应如是集结？』比库们回答说：『应判定阿难长老为持正者。』

Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

于是具寿大咖萨巴长老召集僧团说——

‘‘Suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ, ahaṃ ānandaṃ dhammaṃ puccheyya’’nti.

“比库们，汝等听我的话，若是有僧团的集会，我当向阿难问法。”

Atha kho āyasmā ānando saṅghaṃ ñāpesi –

随后具寿阿难召集僧团说——

‘‘Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, ahaṃ āyasmatā mahākassapena dhammaṃ puṭṭho vissajjeyya’’nti.

“比库们，汝等听我的话，若是有僧团的集会，我当由大咖萨巴长老问法后回答。”

Atha kho āyasmā ānando uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā. Atha mahākassapatthero ānandattheraṃ dhammaṃ pucchi – ‘‘brahmajālaṃ, āvuso ānanda, kattha bhāsita’’nti? ‘‘Antarā ca, bhante, rājagahaṃ antarā ca nāḷandaṃ rājāgārake ambalaṭṭhikāya’’nti. ‘‘Kaṃ ārabbhā’’ti ? ‘‘Suppiyañca paribbājakaṃ brahmadattañca māṇavaka’’nti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ brahmajālassa nidānampi pucchi, puggalampi pucchi. ‘‘Sāmaññaphalaṃ; panāvuso ānanda, kattha bhāsita’’nti? ‘‘Rājagahe, bhante, jīvakambavane’’ti. ‘‘Kena saddhi’’nti? ‘‘Ajātasattunā vedehiputtena saddhi’’nti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ sāmaññaphalassa nidānampi pucchi, puggalampi pucchi. Eteneva upāyena pañcapi nikāye pucchi, puṭṭho puṭṭho āyasmā ānando vissajjesi. Ayaṃ paṭhamamahāsaṅgīti pañcahi therasatehi katā –

于是具寿阿难起身披一片袈裟，向长老僧礼拜，入坐佛法座上，执着树根作笔。随后长老大咖萨巴问阿难：“阿难，比库，‘梵网’经在哪里宣说？”阿难答：“之间是在王舍城，之间是在那烂陀的王舍城舍卫树下。”又问：“从何而起？”答曰：“起于须比耶行脚和尚及婆罗门弟子梵达塔。”于是具寿大咖萨巴问阿难‘梵网’经的起因及人物。“是‘沙门果’；但是阿难，比库，‘沙门果’在哪里讲说？”答：“在王舍城，基瓦林园。”又问：“由谁同在？”答：“由未生怨国王阿阇世和吠陀子。”于是具寿大咖萨巴询问阿难有关‘沙门果’起因及人物。以此方法提问五部律藏，经于五百长老中由具寿阿难回答。这是初次大结集由五百长老完成——

‘‘Satehi pañcahi katā, tena pañcasatāti ca;

“由五百长老完成，乃故称为五百。”

Thereheva katattā ca, therikāti pavuccatī’’ti.

于长老中也有此说，即称为比库尼。

Imissā paṭhamamahāsaṅgītiyā vattamānāya sabbaṃ dīghanikāyaṃ majjhimanikāyādiñca pucchitvā anupubbena khuddakanikāyaṃ pucchantena āyasmatā mahākassapena ‘‘maṅgalasuttaṃ, āvuso ānanda, kattha bhāsita’’nti evamādivacanāvasāne ‘‘nidānampi pucchi, puggalampi pucchī’’ti ettha nidāne pucchite taṃ nidānaṃ vitthāretvā yathā ca bhāsitaṃ, yena ca sutaṃ, yadā ca sutaṃ, yena ca bhāsitaṃ, yattha ca bhāsitaṃ, yassa ca bhāsitaṃ, taṃ sabbaṃ kathetukāmena ‘‘evaṃ bhāsitaṃ mayā sutaṃ, ekaṃ samayaṃ sutaṃ, bhagavatā bhāsitaṃ, sāvatthiyaṃ bhāsitaṃ, devatāya bhāsita’’nti etamatthaṃ dassentena āyasmatā ānandena vuttaṃ ‘‘evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme…pe… bhagavantaṃ gāthāya ajjhabhāsī’’ti. Evamidaṃ āyasmatā ānandena vuttaṃ, tañca pana paṭhamamahāsaṅgītikāle vuttanti veditabbaṃ.

这是关于第一大集会的事情。询问长部、中部等经集之后，逐渐询问小部经集时，由大咖萨巴长老询问“吉祥经，安那婆萨，在哪里讲说？”等类似的话语，在此之末说“问因果，也问人”，对因果的询问详细展开，依照讲述，用所听、所闻、所说、所在、由谁讲述等全部内容，为阐明之意，由阿难长老述说“我如是闻，于一时，世尊在舍卫城，于祇树给孤独园……以偈颂宣说佛陀所说法”。此为阿难长老的说法，在第一大集会时应当了知。

Idāni ‘‘kasmā vutta’’nti ettha vuccate – yasmā ayamāyasmā mahākassapattherena nidānaṃ puṭṭho, tasmānena taṃ nidānaṃ ādito pabhuti vitthāretuṃ vuttaṃ. Yasmā vā ānandaṃ dhammāsane nisinnaṃ vasīgaṇaparivutaṃ disvā ekaccānaṃ devatānaṃ cittamuppannaṃ ‘‘ayamāyasmā vedehamuni pakatiyāpi sakyakulamanvayo bhagavato dāyādo, bhagavatāpi pañcakkhattuṃ etadagge niddiṭṭho, catūhi acchariyaabbhutadhammehi samannāgato, catunnaṃ parisānaṃ piyo manāpo, idāni maññe bhagavato dhammarajjadāyajjaṃ patvā buddho jāto’’ti. Tasmā āyasmā ānando tāsaṃ devatānaṃ cetasā cetoparivitakkamaññāya taṃ abhūtaguṇasambhāvanaṃ anadhivāsento attano sāvakabhāvameva dīpetuṃ āha ‘‘evaṃ me sutaṃ ekaṃ samayaṃ bhagavā …pe… ajjhabhāsī’’ti. Etthantare pañca arahantasatāni anekāni ca devatāsahassāni ‘‘sādhu sādhū’’ti āyasmantaṃ ānandaṃ abhinandiṃsu, mahābhūmicālo ahosi, nānāvidhakusumavassaṃ antalikkhato papati, aññāni ca bahūni acchariyāni pāturahesuṃ, bahūnañca devatānaṃ saṃvego uppajji ‘‘yaṃ amhehi bhagavato sammukhā sutaṃ, idāneva taṃ parokkhā jāta’’nti. Evamidaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vadantenāpi iminā kāraṇena vuttanti veditabbaṃ. Ettāvatā ca ‘‘vuttaṃ yena yadā yasmā, cetaṃ vatvā imaṃ vidhi’’nti imissā addhagāthāya attho pakāsito hoti.

现今说“为何如此说？”因由是大咖萨巴长老提问因果，故应由他先将因果原初详细展开。阿难安住法座、结集诸比库，见某些天人心生念起，谓“此大咖萨巴尊者为维持释迦族嗣，乃佛陀继承者，佛亦识证五方至尊，具足四种奇异不可思议德，受四众爱敬，现在依佛法王之教导，佛陀即出生。”于是阿难以天人心念绕之，真如不虚之功德，光明自显，宣扬自己乃佛陀弟子，乃说道“我如是闻，于一时，佛陀……开示佛陀语句”。随后五百罗汉众，多数与万天人，赞叹阿难为“善哉善哉”，大地震动，雨落百花，许多奇异事起，众天人激动说“佛陀面前所闻语，现已应时秘密现起。”如是是时阿难述说第一大集会时的说明，因故所说应当明了。至此以半偈明示“如是所言，时何时，思量此法”等意涵。

Evamiccādipāṭhavaṇṇanā「如是」等文句的注释

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1. Idāni ‘‘evamiccādipāṭhassa, atthaṃ nānappakārato’’ti evamādimātikāya saṅgahitatthappakāsanatthaṃ vuccate – evanti ayaṃ saddo upamūpadesasampahaṃsanagarahaṇavacanasampaṭiggahākāranidassanāvadhāraṇādīsu atthesu daṭṭhabbo. Tathā hesa ‘‘evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti evamādīsu (dha. pa. 53) upamāyaṃ dissati. ‘‘Evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba’’ntiādīsu (a. ni. 4.122) upadese. ‘‘Evametaṃ bhagavā, evametaṃ sugatā’’ti evamādīsu (a. ni. 3.66) sampahaṃsane. ‘‘Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī’’ti evamādīsu (saṃ. ni. 1.187) garahaṇe. ‘‘Evaṃ, bhanteti kho te bhikkhū bhagavato paccassosu’’nti evamādīsu (ma. ni. 1.1) vacanasampaṭiggahe. ‘‘Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’ti evamādīsu (ma. ni. 1.398) ākāre. ‘‘Ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha. ‘Subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti, evañca vadehi sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā’’ti evamādīsu (dī. ni. 1.445) nidassane. ‘‘Taṃ kiṃ maññatha kālāmā, ime dhammā kusalā vā akusalā vāti? Akusalā, bhante. Sāvajjā vā anavajjā vāti? Sāvajjā, bhante. Viññugarahitā vā viññuppasatthā vāti? Viññugarahitā, bhante. Samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī’’ti evamādīsu (a. ni. 3.66) avadhāraṇe. Idha pana ākāranidassanāvadhāraṇesu daṭṭhabbo.

1. 关于“如此等开头章节，义有多种不同说法”，此类章节称为总论，主要说明语辞的比喻、教导、概括、分类、引导、聚摄、示现等多重意义。如此文本见“大智度论”等中，如“生命于此，应作多善”等诸处，乃比喻示现。“应如此修行，应如此退避”等指示，亦如《增支部》等所述。“佛陀如此，如来如是”等概括性描述，也见《增支部》。此类词句多用以劝摄、揭示、归纳、确认佛法真义。亦有“你当以此方式请教，如尼安难入内问讯……”等实例描述。或有“此法善恶如何？恶？无过错？不障碍认知与明了？皆为具足无害法？”等法义阐释句，皆属语辞、相、示现、表达总括内容。

Tattha ākāratthena evaṃ-saddena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti.

于此，用言辞明示此义——具备多方能力、集合众多智慧、涵盖各种思想的意义、专注阐述佛法深意，符合众生知识层级，正如道理之首入者，佛陀之言彰显无遗，孰能尽知？即使诸多听者依因缘之差，亦当言“我如是闻，于一时佛陀开示”。

Nidassanatthena ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento ‘‘evaṃ me sutaṃ, mayāpi evaṃ suta’’nti idāni vattabbaṃ sakalasuttaṃ nidasseti.

以示现之意，自释“不我是自现圣者，我亦未亲证此”，乃自我解脱，“我如是闻，我亦如是闻”现今应明，此乃对整部经文之示现解说。

Avadhāraṇatthena ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) evaṃ bhagavatā pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti ‘‘evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā daṭṭhabba’’nti.

以记忆为本意曰：「此乃我众弟子比库中多闻者之最高喜悦，具定念、坚定智慧、善调护者之喜悦。」世尊以此教法的圆满意旨，示现自身持守力量，令众生闻之欣喜，于是知：「如是我闻，且此理义或表征不下于此，必当如是见。」

Me-saddo tīsu atthesu dissati. Tathā hissa ‘‘gāthābhigītaṃ me abhojaneyya’’nti evamādīsu (su. ni. 81) mayāti attho. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’ti evamādīsu (saṃ. ni. 4.88) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave, bhavathā’’ti evamādīsu (ma. ni. 1.29) mamāti attho. Idha pana ‘‘mayā suta’’nti ca ‘‘mama suta’’nti ca atthadvaye yujjati.

「我」字于三义中显现，其于如说『我不应受饮食之苦』等句，意谓「我」；如说「愿尊者精要宣说法」等处，意谓「我」；又如说「我彼时为法布施者」等句，意谓「我」。此处「由我闻」与「我所闻」二义并用。

Sutanti ayaṃ sutasaddo saupasaggo anupasaggo ca gamanakhyātarāgābhibhūtūpacitānuyogasotaviññeyyasotadvāraviññātādianekatthappabhedo. Tathā hissa ‘‘senāya pasuto’’ti evamādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’ti evamādīsu khyātadhammassāti attho. ‘‘Avassutā avassutassā’’ti evamādīsu (pāci. 657) rāgābhibhūtā rāgābhibhūtassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’nti evamādīsu (khu. pā. 7.12) upacitanti attho. ‘‘Ye jhānappasutā dhīrā’’ti evamādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘‘Diṭṭhaṃ sutaṃ muta’’nti evamādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’ti evamādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha pana sutanti sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhāritanti vā upadhāraṇanti vāti attho. Tattha yadā me-saddassa mayāti attho, tadā ‘‘evaṃ mayā sutaṃ, sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhārita’’nti yujjati. Yadā me-saddassa mamāti attho, tadā ‘‘evaṃ mama sutaṃ sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhāraṇa’’nti yujjati.

「闻」者乃有前伴无前伴，行次已显，无嗔恚浸染接续应着，须辨之听知与门识多义差别。譬如「闻令军遣」等句，意谓随闻法色；「闻法者目睹」意显闻法之义；「被嗔恚之见」谓嗔恚所缠；「汝等所闻善法无染」谓恰当之义；「入定所闻智者」意谓入定相依；「见闻解脱」意谓慧知；「闻法持集」指识门所依。此中「闻」有前缘识行之义，称为「生识之先导识行」，亦或作「引导」义。于「我闻」义时，谓「如是由我闻，依生识先导识行」；于「我所闻」义时，谓「如是为我所闻，依生识先导识行」。

Evametesu tīsu padesu evanti sotaviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgīpuggalanidassanaṃ. Sutanti assavanabhāvappaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. Tathā evanti savanādicittānaṃ nānappakārena ārammaṇe pavattabhāvanidassanaṃ. Meti attanidassanaṃ. Sutanti dhammanidassanaṃ.

如是三处表现智慧起用之迹。此为所说识伴之人事相摄。闻为断除五盖之迹，识为多差相缘，发心作用为起发境界之迹。此为自性迹。闻为法相表现。

Tathā evanti niddisitabbadhammanidassanaṃ. Meti puggalanidassanaṃ. Sutanti puggalakiccanidassanaṃ.

如是所说应当摄受之法相，为人的见表现。闻者表现人为之所行。

Tathā evanti vīthicittānaṃ ākārapaññattivasena nānappakāraniddeso. Meti kattāraniddeso. Sutanti visayaniddeso.

如是，以对境起心行各有差别，称为境识差别。此为行为差别。闻为境界差异。

Tathā evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso. Meti ubhayakiccayuttapuggalaniddeso.

如是，谓个人业的说明。所谓“听闻”，是意识业的说明。此指二业俱足的个人说明。

Tathā evanti bhāvaniddeso. Meti puggalaniddeso. Sutanti tassa kiccaniddeso.

如是，谓修习（培植）之说明。此为个人的说明。所谓“听闻”，是其事之说明。

Tattha evanti ca meti ca sacchikaṭṭhaparamatthavasena avijjamānapaññatti. Sutanti vijjamānapaññatti. Tathā evanti ca meti ca taṃ taṃ upādāya vattabbato upādāpaññatti. Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti .

此中如是，谓“此”为真实建立意之无明概念；所谓“听闻”，是有明概念。又如是，谓“此”作为缠取而应行，谓缠取识概念。所谓“听闻”，是以见等为依止而应行，谓依止识概念。

Ettha ca evanti vacanena asammohaṃ dīpeti, sutanti vacanena sutassa asammosaṃ. Tathā evanti vacanena yonisomanasikāraṃ dīpeti ayoniso manasikaroto nānappakārappaṭivedhābhāvato. Sutanti vacanena avikkhepaṃ dīpeti vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇathā’’ti bhaṇati. Yonisomanasikārena cettha attasammāpaṇidhiṃ pubbe katapuññatañca sādheti, avikkhepena saddhammassavanaṃ sappurisūpanissayañca. Evanti ca iminā bhaddakena ākārena pacchimacakkadvayasampattiṃ attano dīpeti, sutanti savanayogena purimacakkadvayasampattiṃ. Tathā āsayasuddhiṃ payogasuddhiñca, tāya ca āsayasuddhiyā adhigamabyattiṃ, payogasuddhiyā āgamabyattiṃ.

此中以此语明示无迷惑，所谓“听闻”是听者的不迷惑。又如是语明示善根生宜思惟，若不思惟则果报障碍。如是谓“听闻”明示不散乱，即心散乱缺闻之意。如实言，心理散乱者，虽称全备，犹语“我未闻故，更请说之”。以宜思惟，彼处昔善根坚固，受持正法；以不散乱，则闻正法，赖善士而生慧。以此善法如法引导，成熟自他智慧觉识，所谓“听闻”是以听觉缘前功夫成就善趣。由此见心清净与念净，得心清净能证解脱，念净能得入圣道。

Evanti ca iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampadaṃ dīpeti. Sutanti iminā sotabbabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampadaṃ dīpeti. Evanti ca idaṃ yonisomanasikāradīpakaṃ vacanaṃ bhaṇanto ‘‘ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhā’’ti ñāpeti. Sutanti idaṃ savanayogadīpakavacanaṃ bhaṇanto ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti ñāpeti. Tadubhayenapi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti.

又以此种不同障碍除灭之语，明示自身法义解说之通达，所谓“听闻”是以能辨法别，通达释义之德。又以修习宜思惟之语说「我以此法心念照察，见解清净」。所谓“听闻”是以熟悉闻法，语言因缘而知晓。此二者兼备能圆满表意，故闻法生敬重。

Evaṃ me sutanti iminā pana sakalenapi vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ, atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā, tasseva tu bhagavato vacanaṃ arahato sammāsambuddhassā’’ti ca dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.

如是我闻，依此全体语，具寿阿难自照所受如来说法，扫除邪见，转识正见，明了善于修学比库之途，进入圣贤境地。如此明法心不扰乱，正法心得安住。自言：“唯闻此法，实为世尊、阿拉汉、正觉言”，以此光明自己解脱，敬奉导师，信受佛语，树立正法意趣。

Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimassavanaṃ vivaranto ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammappaṭisaraṇassa saddhammavaracakkavattino sammāsambuddhassa. Na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbā’’ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādetīti veditabbo. Hoti cettha –

又有：「『如是我闻』」这句，是由自身生起的心念中未曾识别前闻（前听）的状态，而后澄清说明说：「这是世尊具备四无瑕疵的清净，无漏庄严，十力坚固，八种精进之住，如狮子吼等具有震摄一切众生之威德的殊胜威仪，法之王，法之统治者，法灯明，法庇护，正法转轮王的正自觉者所传受承的说法。此处无论文义、法义、字词义意，无疑惑、无疑滞、无须修正。」此即应知；此法能拔除诸天人众生对此法的不信，生起信心宝藏。若是如此，便是——

‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;

「灭除不信，令信心在教法中增长；

Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.

诸如我所闻，我所说，便是果德玛世尊之弟子所说。」

Ekanti gaṇanaparicchedaniddeso. Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –

此处为数字分章说明。『时间』为章节说明。『一次时间』是非恒常之启示。这里『时间』的词义——

Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;

指在集会之时、恰当之际，在众多的因缘见地中；

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

显现于获得、放弃和毁坏之时。

Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti evamādīsu (dī. ni. 1.447) samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’ti evamādīsu (a. ni. 8.29) khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’ti evamādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’nti evamādīsu samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, sopi maṃ jānissati, ‘bhaddāli, nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti, ayampi kho te bhaddāli samayo appaṭividdho ahosī’’ti evamādīsu (ma. ni. 2.135) hetu. ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’ti evamādīsu (ma. ni. 2.260) diṭṭhi.

如是说：「我们确实应当在本身接近的时刻与机会里勤行。」此句在诸行集正理中是说「同一时辰」之义。又如教外杂集中云：「比库们，只有一瞬间与一时期适合修习梵行生活。」此「瞬间」是时刻之指。又如律藏中称：「酷热时节是心志躁动的时节。」此言「时节」。又如经论中谓：「大时节乃风季也。」此乃「时节」之汇集。又如曼荼罗论中说：「善友，时节虽未被妨碍，世尊却住于舍卫城，人们也知道他道：‘善友，比库此人在师教法中修学未成’；这时节亦未被妨害。」此为缘起。且如曼荼罗论中云：「那时，一位游方修行者，理发出家子的弟子，在时节讲说的三昼夜中，居于一株树下，花园中。」此为所见。

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

「有关系所见法的利益，及其归宿者，

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. (saṃ. ni. 1.129) –

称为有智慧与博学者。」（集论正理中语）

Evamādīsu paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’ti evamādīsu (ma. ni. 1.28) pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’ti evamādīsu (paṭi. ma. 2.8) paṭivedho. Idha panassa kālo attho. Tena ekaṃ samayanti saṃvaccharautumāsaaḍḍhamāsarattidivapubbaṇhamajjhanhikasāyanhapaṭhamamajjhima- pacchimayāmamuhuttādīsu kālakhyesu samayesu ekaṃ samayanti dīpeti.

以上诸句的涵义。「正当智慧之成就，断除痛苦之结。」此乃放弃；又如善法集语：「痛苦苦恼苦摧坏苦转变不变，皆为亏损。」此为警觉。这里「时刻」谓义。于是，所谓「一时」即谓以七月十五日前后自晨至午中直至夜间此等诸时而称之。

Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya pakāsā anekakālakhyā eva samayā. Tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti vuttaṃ hoti. Yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitappaṭipattisamayesu parahitappaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammīkathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu yaṃ kiñci sandhāya ‘‘ekaṃ samaya’’nti vuttaṃ hoti.

若此等即胎育时、出生时、紧迫时离家时、困难状况时、胜魔时、觉悟时、观察法乐时、说法时、般涅槃时等，世尊及天人之间极显著且以诸多时间标注。于此诸时中，所谓说法时，即为「一时」。如是在知识慈悲事项时、慈悲之行时、自他利益之行时、须作二者交集时、说法修行时等诸时，所称「一时」。

Etthāha – atha kasmā yathā abhidhamme ‘‘yasmiṃ samaye kāmāvacara’’nti ca ito aññesu suttapadesu ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī’’ti ca bhummavacanena niddeso kato, vinaye ca ‘‘tena samayena buddho bhagavā’’ti karaṇavacanena, tathā akatvā idha ‘‘ekaṃ samaya’’nti upayogavacananiddeso katoti. Tattha tathā, idha ca aññathā atthasambhavato. Tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. Adhikaraṇañhi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati, tasmā tadatthajotanatthaṃ tattha bhummavacananiddeso kato.

既言之，则何以在阿毗达摩中「当时享欲」及诸余经中「当时比库独处断欲」等语以地面语义为解说，在律中又以「当时世尊」为语境要求，而此处则以「一时」作为用词？因缘在于文义不同。又因阿毗达摩中与诸余经文在文体表达与议题侧重点不同。议题指称「时节」之合称，因此涵盖触等条件、人际之瞬短相会之义，故以「一时」为表义之标志，因而据此语境选用地面语意术语以明示其涵义。

Vinaye ca hetvattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññapento sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi, tasmā tadatthajotanatthaṃ tattha karaṇavacananiddeso kato.

律藏中缘故与所作缘起。从教戒章识别时期，即使是对沙利弗等人难以了知者，世尊都依缘故因缘、缘作因，阐述教戒章以及教戒章识别之缘，同时住于其中，因而这里作缘故因作之说显扬其义。

Idha pana aññasmiñca evaṃjātike suttantapāṭhe accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi. Tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti viññeyyo. Hoti cettha –

但于此处或他种相类经文中亦现极为相应之缘故。于此时世尊或说此他经，亦即当下以慈悲念住安住。因此于此处作缘用之说以通其义。若于此者，应当知是谓：

‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;

『依此彼此义之所待，依地作缘故；

Aññatra samayo vutto, upayogena so idhā’’ti.

除此别期时，缘用于此』是也。

Bhagavāti guṇavisiṭṭhasattuttamagarugāravādhivacanametaṃ. Yathāha –

谓世尊为德最胜，诸众皈仰尊重之言。犹如言：

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

『谓世尊者，至尊之语；谓世尊者，至妙言辞；

Garu gāravayutto so, bhagavā tena vuccatī’’ti.

“尊敬且被尊敬者，即为世尊”，是以称说。

Catubbidhañhi nāmaṃ āvatthikaṃ, liṅgikaṃ, nemittakaṃ, adhiccasamuppannanti. Adhiccasamuppannaṃ nāma ‘‘yadicchaka’’nti vuttaṃ hoti. Tattha vaccho dammo balibaddhoti evamādi āvatthikaṃ, daṇḍī chattī sikhī karīti evamādi liṅgikaṃ, tevijjo chaḷabhiññoti evamādi nemittakaṃ, sirivaḍḍhako dhanavaḍḍhakoti evamādi vacanatthamanapekkhitvā pavattaṃ adhiccasamuppannaṃ. Idaṃ pana bhagavāti nāmaṃ guṇanemittakaṃ, na mahāmāyāya, na suddhodanamahārājena, na asītiyā ñātisahassehi kataṃ, na sakkasantusitādīhi devatāvisesehi kataṃ. Yathāha āyasmā sāriputtatthero ‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe… sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 84).

有四种名称，分别称为依附品、标志品、前兆品和因缘发生品。所谓因缘发生品，即所说“随意起者”。其中，“口词、戒律、力所束缚”等为依附品；“杖、伞、发髻”等为标志品；“三明六通”之类为前兆品；“富裕增长财产”指不依赖言语含义而运作的因缘发生品。至于“世尊”一名，属于品质前兆名，不是大魔王、纯头国王、八十亲属或萨咖、欢喜神等特别天众所造作。正如长老萨利佛陀言：“‘世尊’之名非母亲所作……实证之名即为‘世尊’。”（《长部大意》84）。

Yaṃ guṇanemittakañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –

为了显现这些品质前兆的名称，他们称诵以下偈文——

‘‘Bhagī bhajī bhāgī vibhattavā iti,

“尊贵者，敬重者，拥有分配者，已被分配者，

Akāsi bhagganti garūti bhāgyavā;

又作尊贵者，命运者，曾称珍贵者，

Bahūhi ñāyehi subhāvitattano,

以多种智慧，善巧自觉，……

Bhavantago so bhagavāti vuccatī’’ti.

『彼世尊乃已达有之彼岸者』，故称如此。

Niddesādīsu (mahāni. 84; cūḷani. ajitamāṇavapucchāniddesa 2) vuttanayeneva cassa attho daṭṭhabbo.

在指示等处（大本第84卷；小本中‘无敌人之人讯问指示’第二节）说，理当以如此说法体察其义。

Ayaṃ pana aparo pariyāyo –

但是，这里又有另一种说法曰——

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

“有福者、有福德者结合，并由福德而得分派；

Bhattavā vantagamano, bhavesu bhagavā tato’’ti.

享有福报，有赴往福地之行，因此称为Bhagavā。”

Tattha ‘‘vaṇṇāgamo vaṇṇavipariyāyo’’ti evaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā bhāgyavāti vattabbe bhagavāti vuccatīti ñātabbaṃ. Yasmā pana lobhadosamohaviparītamanasikāraahirikānottappakodhūpanāhamakkhapalā- issāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadapamādataṇhāvijjātividhākusalamūladuccarita- saṃkilesamalavisamasaññāvitakkapapañcacatubbidhavipariyesaāsavaganthaoghayogaagatitaṇhupādāna- pañcacetokhilavinibandhanīvaraṇābhinandanachavivādamūlataṇhākāyasattānusaya- aṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata- aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni , saṅkhepato vā pañca kilesakkhandhaabhisaṅkhāramaccudevaputtamāre abhañji, tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. Āha cettha –

其中“颜色之来及颜色相反”之说，以否定法相为标记，或以声辞为记号，指出尘垢等恶，凡是此法，因有世俗与出世间之乐境、由布施持戒等所成就的福德，于是应知所谓“bhāgyavā”者，即称为“bhagavā”者。因为恼贪嗔痴逆向内心所起，无耻无怖、嗔恚、嫉妒、欺诈、轻慢、欺骗、邪见、贪欲诸恶行根本，由无明引发造业恶果，俱足为恶，种种恶念念不断，八恶意根本、十恶不良善行路、八恶常趣行，种种恶染污皆累积成千计。简言之，即以五毒蕴、五逆、天魔邪子之类为所破坏，因此谓此等障碍散尽时称为“bhaggavā”，亦即“bhagavā”之义。此处说——

‘‘Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;

「热恼为热贼，热恼为热瞋，热恼为热痴，无有染污；

Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī’’ti.

热恼者，有恶行之法，故尊者以此称之。」

Bhāgyavatāya cassa satapuññalakkhaṇadharassa rūpakāyasampatti dīpitā hoti, bhaggadosatāya dhammakāyasampatti. Tathā lokiyasarikkhakānaṃ bahumānabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā. Tathā abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā. Lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hoti.

由于有福德者，具足善根福德之标记，故其色身荣盛；因热恼之性，得法身之具足。世间俗人多敬重之，家居与出家者亲近接触。且与之接触者，肉身心意痛苦减少，因物质施舍与法施利益之。以世间世出世间之安乐，织成缠缚的束缚而光明炽盛。

Yasmā ca loke issariyadhammayasasirikāmapayattesu chasu dhammesu bhagasaddo vattati, paramañcassa sakacitte issariyaṃ, aṇimālaghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi, tathā lokuttaro dhammo, lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso, rūpakāyadassanabyāvaṭajananayanamanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī, yaṃ yaṃ anena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchitatthanipphattisaññito kāmo, sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi, tasmā imehi bhagehi yuttattāpi bhagā assa santīti iminā atthena ‘‘bhagavā’’ti vuccati.

由于世间中，行六种王权法则及名誉欲望时，‘尊者’之名声流布，极乐天亦愿摄护。或因除秽恶诸法，顺世俗法，具洁净名声，具色身权现，褒扬目力，令心喜悦，如实具足各种荣相。凡所欲者，己他利之理，皆遂其愿。生起广大世间稳重心因，具正精进力，故此与这些荣盛相应，故称为『尊者』。」

Yasmā pana kusalādibhedehi sabbadhamme, khandhāyatanadhātusaccaindriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhamariyasaccaṃ, āyūhananidānasaṃyogapalibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhataamataṭṭhena nirodhaṃ, niyyānikahetudassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti, tasmā vibhattavāti vattabbe ‘‘bhagavā’’ti vuccati.

由于在一切法中，依善恶分别、五蕴六处十二界及根缘起等法，并由于烦恼痛苦之苦及断灭之乐，透悟生灭次第，晓得灭所缘故，实证解脱道理，已分辨、解析、说明、宣说，故曰『尊者』。

Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatāppaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulamakāsi, tasmā bhattavāti vattabbe ‘‘bhagavā’’ti vuccati.

又因此圣者，住于天、人两界之空静分离身体心意之所，住于无色空处及无所有空处，且与世间世出世间之上等人法相摄和，行多所行，故于被称为『尊者』。

Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanaṃ anena vantaṃ, tasmā bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ gamanasaddato gakāraṃ vantasaddato vakārañca dīghaṃ katvā ādāya ‘‘bhagavā’’ti vuccati, yathā loke ‘‘mehanassa khassa mālā’’ti vattabbe ‘‘mekhalā’’ti.

因在三界中，渴爱为导致生死流转的缘故，由此生死流转，因此从生死流转的声闻、比喻、生动等语音长成『世尊』一词，正如世俗中『水牛脖上的铃铛』称为『铃铛』一样。

Ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ yathāpariyattaṃ dhammaṃ desento paccakkhaṃ katvā bhagavato dhammasarīraṃ pakāseti, tena ‘‘nayidaṃ atītasatthukaṃ pāvacanaṃ, ayaṃ vo satthā’’ti bhagavato adassanena ukkaṇṭhitajanaṃ samassāseti.

如是『如是我闻』之语，于此处乃是以如实取舍、详尽无遗的方式，宣说所闻之法，揭示世尊之法身。由此，世尊示现于世，令心生烦恼者心怀敬慕。

Ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ dasseti. Tena ‘‘evaṃvidhassa imassa ariyadhammassa desetā dasabaladharo vajirasaṅghātakāyo sopi bhagavā parinibbuto, tattha kenaññena jīvite āsā janetabbā’’ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti.

一时，称『世尊』语中，当时显示世尊无明已灭之境，显现形身涅槃。由此『此等如来圣法之正法开示者、持有威力如剑般锋利之身体者，即为世尊涅槃，而生无望者于何处可生？』此疑惑激发信心，令人民生起善法精进。

Evanti ca bhaṇanto desanāsampattiṃ niddisati, me sutanti sāvakasampattiṃ, ekaṃ samayanti kālasampattiṃ, bhagavāti desakasampattiṃ.

如此宣说表明法的成就，『如是我闻』表示声闻众生的了达，『一时』为时机的成就，『世尊』则为说法者的成就。

Sāvatthiyaṃ viharatīti ettha sāvatthīti savatthassa isino nivāsaṭṭhānabhūtaṃ nagaraṃ, yathā kākandī mākandīti, evaṃ itthiliṅgavasena sāvatthīti vuccati, evaṃ akkharacintakā. Aṭṭhakathācariyā pana bhaṇanti ‘‘yaṃkiñci manussānaṃ upabhogaparibhogaṃ sabbamettha atthī’’ti sāvatthī. Satthasamāyoge ca ‘‘kiṃ bhaṇḍamatthī’’ti pucchite ‘‘sabbamatthī’’ti vacanamupādāya sāvatthī.

称『沙伐提』语，指沙伐提城乃沙伐提省市的居住地，犹如『卡坎提』『马坎提』般名称。此为音义推敲所得。注解师言『人间诸享受皆在此地』。佛住期间，应众所问『何为宝？』答以『一切宝贵之处』即指沙伐提。

‘‘Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ;

『一切常持一切具足，沙伐提被迷惑所蒙蔽；

Tasmā sabbamupādāya, sāvatthīti pavuccati.

因此说“萨瓦提”即意为“一切起因所依处”。

‘‘Kosalānaṃ puraṃ rammaṃ, dassaneyyaṃ manoramaṃ;

『迦尸国的城邑美丽秀丽，』

Dasahi saddehi avivittaṃ, annapānasamāyutaṃ.

『以十种声闻闻之不疲，充满饮食供养，』

‘‘Vuḍḍhiṃ vepullataṃ pattaṃ, iddhaṃ phītaṃ manoramaṃ;

『繁盛茂密叶片遮蔽，有神力加持，令人欢喜，』

Āḷakamandāva devānaṃ, sāvatthipuramuttama’’nti. (ma. ni. aṭṭha. 1.14);

『庄严广大如天众所爱，此为萨瓦提城最胜」』（中阿他抄一·第十四章）。

Tassaṃ sāvatthiyaṃ. Samīpatthe bhummavacanaṃ.

此为萨瓦提城的地名，距离甚近的实地语称。

Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgiparidīpanametaṃ. Idha pana ṭhānagamanāsanasayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ, tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. So hi ekaṃ iriyāpathabādhanaṃ aparena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti. Tasmā viharatīti vuccati.

“住”者，毫无疑问是在行、住、坐、卧诸种观法及尊贵修行中某一种行为的明示。此处就行、住、坐、卧之分别和变异中的某些行态的因缘，分别明现，故即使是立着、行走、坐着或躺卧，世尊皆应被理解为处于“住”的状态。因为这里所说的“住”，是指一行之阻断，通过另一行打断并切断前行者的连续，表现为自身相的转移和活动。因此，这种状态方称作“住”。

Jetavaneti ettha attano paccatthikajanaṃ jinātīti jeto, raññā vā attano paccatthikajane jite jātoti jeto, maṅgalakamyatāya vā tassa evaṃ nāmameva katantipi jeto. Vanayatīti vanaṃ, attasampadāya sattānaṃ bhattiṃ kāreti, attani sinehaṃ uppādetīti attho. Vanute iti vā vanaṃ, nānāvidhakusumagandhasammodamattakokilādivihaṅgavirutehi mandamālutacalitarukkhasākhāviṭapapupphaphalapallavapalāsehi ca ‘‘etha maṃ paribhuñjathā’’ti pāṇino yācati viyāti attho. Jetassa vanaṃ jetavanaṃ. Tañhi jetena rājakumārena ropitaṃ saṃvaḍḍhitaṃ paripālitaṃ, so ca tassa sāmī ahosi, tasmā jetavananti vuccati. Tasmiṃ jetavane.

“揭德林”者，此处谓世尊亲近的人或由世尊征服者谓“征服者”；或由国王或其属下征服者谓“征服”；或为追求吉祥所起此名谓“征服”。“林”者，为山林，意指凭自身修行养育众生、培养爱敬之意。或谓“林”即森林，即多种花香繁茂和多样鸟类栖息，树枝缓缓摇曳，果实叶片茂盛，轻柔歌声鸟啼环绕求宿的意味。揭德林即揭德之林，指由国王子设立、修护和维护的林地，其为其主人，故名“揭德林”。于此揭德林中。

Anāthapiṇḍikassa ārāmeti ettha sudatto nāma so gahapati mātāpitūhi katanāmavasena, sabbakāmasamiddhitāya tu vigatamalamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍaṃ adāsi, tena anāthapiṇḍikoti saṅkhyaṃ gato. Āramanti ettha pāṇino, visesena vā pabbajitāti ārāmo, tassa pupphaphalapallavādisobhanatāya nātidūranāccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti anukkaṇṭhitā hutvā nivasantīti attho. Vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃyeva ānetvā rametīti ārāmo. So hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahiraññakoṭisanthārena kiṇitvā aṭṭhārasahiraññakoṭīhi senāsanaṃ kārāpetvā aṭṭhārasahiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsāya hiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyātito, tasmā ‘‘anāthapiṇḍikassa ārāmo’’ti vuccati. Tasmiṃ anāthapiṇḍikassa ārāme.

“给孤独长者的庙宇”者，此处指出富有世尊弟子名须达陀为父母所立庙宇，虽满足一切欲望及业已洁净无污，且慈悲庄严，恒时施与孤独乞食，故名“给孤独长者”。“庙宇”又谓智慧有情修出家者所居之所，因其花果树叶华等庄严及距离不远且大军驻守护卫，各处往来，安适欢喜，斋主频来供养，因而得名“庙宇”。此处所指是以须达陀富家买得价直达十八亿金货，建成十八亿金床并以同数量金饰妆成大庙给予佛陀及僧团，仅因此故称“给孤独长者庙宇”。位于此庙中。

Ettha ca ‘‘jetavane’’ti vacanaṃ purimasāmiparikittanaṃ, ‘‘anāthapiṇḍikassa ārāme’’ti pacchimasāmiparikittanaṃ. Kimetesaṃ parikittane payojananti? Vuccate – adhikārato tāva ‘‘kattha bhāsita’’nti pucchāniyāmakaraṇaṃ aññesaṃ puññakāmānaṃ diṭṭhānugatiāpajjane niyojanañca. Tattha hi dvārakoṭṭhakapāsādamāpane bhūmivikkayaladdhā aṭṭhārasa hiraññakoṭiyo anekakoṭiagghanakā rukkhā ca jetassa pariccāgo, catupaññāsa koṭiyo anāthapiṇḍikassa. Yato tesaṃ parikittanena ‘‘evaṃ puññakāmā puññāni karontī’’ti dassento āyasmā ānando aññepi puññakāme tesaṃ diṭṭhānugatiāpajjane niyojeti. Evamettha puññakāmānaṃ diṭṭhānugatiāpajjane niyojanaṃ payojananti veditabbaṃ.

这里“揭德林”为前文所称，“给孤独长者庙宇”为后文所称。此二地名的介绍有何用义？其所用是权威机构在问询“何处所说”时作为规范，以便其他欲行功德者了解寻访方式。正因为有城门、城墙、大门等卫城设施及土地交易，使揭德拥有十八亿金，众多金矿，树木纷繁，是揭德的产业。另给予孤独长者十八亿金等资产。因此对二者之说明，阿难长老等欲显示，这些功德者得以依止此处以实现见报与功德增长。故此处应知是引作功德所依规范所在。

Etthāha – ‘‘yadi tāva bhagavā sāvatthiyaṃ viharati, ‘jetavane anāthapiṇḍikassa ārāme’ti na vattabbaṃ. Atha tattha viharati, ‘sāvatthiya’nti na vattabbaṃ. Na hi sakkā ubhayattha ekaṃ samayaṃ viharitu’’nti. Vuccate – nanu vuttametaṃ ‘‘samīpatthe bhummavacana’’nti, yato yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāya caranti, yamunāya carantī’’ti vuccanti, evamidhāpi yadidaṃ sāvatthiyā samīpe jetavanaṃ anāthapiṇḍikassa ārāmo, tattha viharanto vuccati ‘‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti veditabbo. Gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsaṭṭhānanidassanatthaṃ sesavacanaṃ.

此处说：“若彼世尊住于沙瓦提，不可称说‘揭德林给孤独长者庙宇’。若彼今住于此，则不可称‘沙瓦提’。盖因不可能二地同时同住。”又说：“如先前‘邻近地名称’之言，以恒河、亚穆纳河等河流边牧牛群游行说‘在恒河畔游行，亚穆纳畔游行’，同理，现该地在沙瓦提附近、揭德林、给孤独长者庙宇中故称。借此以适熟悉牧牛人出入之地理，用‘沙瓦提’作为大地名，给孤独长者庙宇及揭德林作为具体住所名之用。”为显现此地域联系，故有此分别称谓的缘起。

Tattha sāvatthikittanena bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, jetavanādikittanena pabbajitānuggahakaraṇaṃ. Tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavajjanūpāyadassanaṃ. Purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ. Purimena karuṇāya upagamanaṃ, pacchimena ca paññāya apagamanaṃ. Purimena sattānaṃ hitasukhanipphādanādhimuttitaṃ, pacchimena parahitasukhakaraṇe nirupalepataṃ. Purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ. Purimena manussānaṃ upakārabahulataṃ, pacchimena devānaṃ. Purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittatanti evamādi.

此处以“沙瓦提”称呼示现世尊之世俗居所，借“揭德林”称呼表明出家的依止处。先者说明烦恼纷扰之业因，以利于自觉生起厉行修行之精进，后者则断弃烦恼寻求内心清净解脱之道。先者以慈悲降伏为念，后者以智慧入解脱为意。先者利益众生，后者扶助他仙。先者演说法义，后者修证自在。先者示现世间增长，后者表述超脱世间之义。此内外并摄，慈慧双运，是故如是表述。

Athāti avicchedatthe, khoti adhikārantaranidassanatthe nipāto. Tena avicchinneyeva tattha bhagavato vihāre idamadhikārantaraṃ udapādīti dasseti. Kiṃ tanti? Aññatarā devatātiādi. Tattha aññatarāti aniyamitaniddeso. Sā hi nāmagottato apākaṭā, tasmā ‘‘aññatarā’’ti vuttā. Devo eva devatā, itthipurisasādhāraṇametaṃ. Idha pana puriso eva, so devaputto kintu, sādhāraṇanāmavasena devatāti vutto.

‘在此不间断之义’，是指表示权限异同的助词。借此助词，说明世尊之住处与此权限有所差别。‘何为助词？’谓某一特定诸天等。‘某一’者，指不定数义。此‘某一’非因姓名姓氏而显，有此故名之谓。‘天’即天人，男女人中普通称之。此处‘人’者，即谓虽为天子，然因普通称谓故，称为‘天人’。

Abhikkantāya rattiyāti ettha abhikkantasaddo khayasundarābhirūpaabbhanumodanādīsu dissati. Tattha ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti evamādīsu (cūḷava. 383; a. ni. 8.20) khaye dissati. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’ti evamādīsu (a. ni. 4.100) sundare.

‘完备者、夜’者，此处‘完备’词多显于灭尽、庄严动、欢喜等义中。经中云：‘完备者，长夜始出时，第一时分，久坐之比库僧团，当发愿，世尊为比库举波罗提木叉……’此类经文美妙呈现。又言：‘彼四人中，完备者最为贤善……’此文采华美。

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

‘谁为我顶礼足者，凭超凡力及显赫之名临水；

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. (vi. va. 857); –

绚丽色彩之完备者，闪耀诸方光华’（《中阿毗达摩》六卷第857偈）——

Evamādīsu abhirūpe. ‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā’’ti evamādīsu (a. ni. 2.16; pārā. 15) abbhanumodane. Idha pana khaye. Tena abhikkantāya rattiyāti parikkhīṇāya rattiyāti vuttaṃ hoti.

诸如此类华美文辞。经中亦有‘完备者，善哉果德玛，完备者，善哉果德玛’之欢喜文辞（《中阿毗尼迦》《巴拉巴》卷2第16，卷1第15）谓之。此处‘灭尽者夜’即谓‘消逝之夜’也。

Abhikkantavaṇṇāti ettha abhikkantasaddo abhirūpe, vaṇṇasaddo pana chavithutikulavaggakāraṇasaṇṭhānapamāṇarūpāyatanādīsu dissati. Tattha ‘‘suvaṇṇavaṇṇosi bhagavā’’ti evamādīsu (ma. ni. 2.399; su. ni. 553) chaviyaṃ. ‘‘Kadā saññūḷhā pana te gahapati ime samaṇassa gotamassa vaṇṇā’’ti evamādīsu (ma. ni. 2.77) thutiyaṃ. ‘‘Cattārome, bho gotama, vaṇṇā’’ti evamādīsu (dī. ni. 3.115) kulavagge. ‘‘Atha kena nu vaṇṇena, gandhathenoti vuccatī’’ti evamādīsu (saṃ. ni. 1.234) kāraṇe. ‘‘Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’ti evamādīsu (saṃ. ni. 1.138) saṇṭhāne. ‘‘Tayo pattassa vaṇṇā’’ti evamādīsu pamāṇe. ‘‘Vaṇṇo gandho raso ojā’’ti evamādīsu rūpāyatane. So idha chaviyaṃ daṭṭhabbo. Tena abhikkantavaṇṇāti abhirūpacchavīti vuttaṃ hoti.

‘完备色彩’者，此处‘完备’词多显于华美，而‘色彩’一词在《出三藏使者传》第四卷第十二品、《长阿毗多罗藏》诸篇所达持量、度量、净妙处所等多现。此竖文称‘世尊光色华美’（《中尼柯耶》第二卷第399偈；《增支部》第二卷第553偈）第一种颂扬。又云‘何时主夫人，首次睹见行者果德玛之色彩’，为第二种赞颂。‘四众，善哉果德玛色彩’为第三种族赞。‘以何种色、香而称？’谓词之因由。‘再现大象王之色彩’为集合赞辞。‘三种色彩之衣’如量之所示。‘色、香、味、力’等于色界。此处当视为光色华美之表。以此‘完备色彩’即谓华美光辉之义。

Kevalakappanti ettha kevalasaddo anavasesayebhuyyaabyāmissānatirekadaḷhatthavisaṃyogādianekattho . Tathā hissa ‘‘kevalaparipuṇṇaṃ parisuddhaṃ brahmacariya’’nti evamādīsu (pārā. 1) anavasesatā attho. ‘‘Kevalakappā ca aṅgamāgadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī’’ti evamādīsu (mahāva. 43) yebhuyyatā. ‘‘Kevalassa dukkhakkhandhassa samudayo hotī’’ti evamādīsu (vibha. 225) abyāmissatā. ‘‘Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā’’ti evamādīsu (mahāva. 244) anatirekatā. ‘‘Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito’’ti evamādīsu (a. ni. 4.243) daḷhatthatā. ‘‘Kevalī vusitavā uttamapurisoti vuccatī’’ti evamādīsu (saṃ. ni. 3.57) visaṃyogo. Idha panassa anavasesattamattho adhippeto.

「Kevalakappa」这一词在此具有多重义项，因其包含单词连缀、分离或多重连接而产生多样含义。例如，在《巴拉维尼经》（pārā. 1）中谓其为「完全圆满纯净的梵行」，此处的「无缝隙」指的是完整无缺的性质。又如《大本经》（mahāva. 43）所述「携带充足的副食与主食而接近」，此为严格意义上的完全携带。再如《维宾那经》（vibha. 225）说「完全为痛苦蕴的生起」，代表无遗漏；《大本经》（mahāva. 244）有「此乃确实信心之所依者」，指非过度多余。又《增支部》（a. ni. 4.243）云「长老阿奴儒达外出时，外道信徒因教团破裂站立持持完全袈裟」，显示结实持紧。再如《集部》（saṃ. ni. 3.57）谓「长老完整穿着最高之袈裟」，体现结合严密。此处所说「无遗漏」为此词核心涵义所在。

Kappasaddo panāyaṃ abhisaddahanavohārakālapaññattichedanavikappalesasamantabhāvādianekattho. Tathā hissa ‘‘okappanīyametaṃ bhoto gotamassa, yathā taṃ arahato sammāsambuddhassā’’ti evamādīsu (ma. ni. 1.387) abhisaddahanamattho. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti evamādīsu (cūḷava. 250) vohāro. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’ti evamādīsu (ma. ni. 1.387) kālo. ‘‘Iccāyasmā kappo’’ti evamādīsu (su. ni. 1098; cūḷani. kappamāṇavapucchā 117, kappamāṇavapucchāniddesa 61) paññatti. ‘‘Alaṅkato kappitakesamassū’’ti evamādīsu (jā. 2.22.1368) chedanaṃ. ‘‘Kappati dvaṅgulakappo’’ti evamādīsu (cūḷava. 446) vikappo. ‘‘Atthi kappo nipajjitu’’nti evamādīsu (a. ni. 8.80) leso. ‘‘Kevalakappaṃ veḷuvanaṃ obhāsetvā’’ti evamādīsu (saṃ. ni. 1.94) samantabhāvo. Idha panassa samantabhāvo attho adhippeto. Yato kevalakappaṃ jetavananti ettha anavasesaṃ samantato jetavananti evamattho daṭṭhabbo.

词「Kappa」有多重义项，其涵义因词根、词缀、合成用法及修饰环境不同而变化多端。譬如在《中本经》（ma. ni. 1.387）有言「此乃世尊果德玛所许可之纯正，用以称誉彼法」，此处作正面督促之义。又有《小本经》（cūḷava. 250）谓「我允准诸位教徒，享受五种沙门业果」，此为感召语；亦《中本经》谓「我安住正行常足而不变」，指时间连续之义。另如《素本》（su. ni. 1098）、《小计算经·kappamāṇavapucchā》及其注释中「此为约定成俗之名称」，即通称。又《故事经》（jā. 2.22.1368）称「装饰着发冠的kappita」，为修饰语；《小本经》（cūḷava. 446）设「有一尺二寸之kapp」，指计量之义；《增支部》（a. ni. 8.80）谓「存在kapp可填补」，为转喻之义；《集部》（saṃ. ni. 1.94）说「完整kappa明照祇树林」，说明包容周遍。此处言其「整体涵盖」之义为主要涵义。故当处「kappa」应取包容周备、不留遗漏之含义。

Obhāsetvāti ābhāya pharitvā, candimā viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho.

「明照」一词，指「用光明普照」，譬如月光或太阳一体发出光亮，无二无别，故喻为普遍照耀之意。

Yena bhagavā tenupasaṅkamīti bhummatthe karaṇavacanaṃ. Yato yattha bhagavā, tattha upasaṅkamīti evamettha attho daṭṭhabbo. Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, teneva kāraṇena upasaṅkamīti evampettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena, sādurasaphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti ca gatāti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ . Atha vā evaṃ gatā tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvāti vuttaṃ hoti. Bhagavantaṃ abhivādetvāti bhagavantaṃ vanditvā paṇamitvā namassitvā.

「由彼岁尊而至」意为「世尊前来接近」之义，其「由彼」表示因由、根据。此为说明世尊有所作为之缘故，即无论世尊现身何处，必当前来。若因缘所在，诸天人亦随而至，此同理。问曰：何因世尊必然前来？答曰：因其具诸殊胜功德，是善良圆满功德之集大成者，如普照之大树，恒常结善果。文中「前来」含义亦为趋近、不离。若言趋近，亦含有前往、示现邻近义。又亦有「趋近」即发生，未必完全达到而是趋向之意。另说「距立附近处」之意，谓由远处而来，渐近到达世尊所在之场所，具敬礼之表现，即顶礼、致敬、礼拜等意。

Ekamantanti bhāvanapuṃsakaniddeso ekokāsaṃ ekapassanti vuttaṃ hoti. Bhummatthe vā upayogavacanaṃ. Aṭṭhāsīti nisajjādipaṭikkhepo, ṭhānaṃ kappesi, ṭhitā ahosīti attho.

「内室」有时解为居室或密处，此文意指内室藏密之所，亦用作固定词语，表示某处独立之空间。释义含「单独一处」或「居室」义，此处同样属用词习惯。又「安坐」意为坐下，也引申为停留、立定，故词义含坐定止住之意。

Kathaṃ ṭhitā pana sā ekamantaṃ ṭhitā ahūti?

何以「立定」而称「在单室立定」？此乃言虽处一室，而姿态端正，非随意坐卧，体现坚定与静止的状态。

‘‘Na pacchato na purato, nāpi āsannadūrato;

“既非在后方，亦非在前方，也非在近处或远处；

Na kacche nopi paṭivāte, na cāpi oṇatuṇṇate;

既非在盾形帐篷内，也非在牛舍之中；

Ime dose vivajjetvā, ekamantaṃ ṭhitā ahū’’ti.

断除这些过患，独自伫立一旁。”

Kasmā panāyaṃ aṭṭhāsi eva, na nisīdīti? Lahuṃ nivattitukāmatāya. Devatāyo hi kañcideva atthavasaṃ paṭicca sucipuriso viya vaccaṭṭhānaṃ manussalokaṃ āgacchanti. Pakatiyā pana tāsaṃ yojanasatato pabhuti manussaloko duggandhatāya paṭikūlo hoti, na ettha abhiramanti, tena sā āgatakiccaṃ katvā lahuṃ nivattitukāmatāya na nisīdi. Yassa ca gamanādiiriyāpathaparissamassa vinodanatthaṃ nisīdanti, so devānaṃ parissamo natthi, tasmāpi na nisīdi. Ye ca mahāsāvakā bhagavantaṃ parivāretvā ṭhitā, te patimāneti, tasmāpi na nisīdi. Apica bhagavati gāraveneva na nisīdi. Devatānañhi nisīditukāmānaṃ āsanaṃ nibbattati, taṃ anicchamānā nisajjāya cittampi akatvā ekamantaṃ aṭṭhāsi.

何故此处仅仅站立而不坐？乃因微薄之欲生轻微退转。天众因某种利益而暂依此处，宛如纯洁之人而游入人间世。然人间多臭秽恶，而天众与之相违，心生厌恶，遂完成其来此事，微微发生退意故不坐。又因行路等根力疲劳欲稍息者，坐下以便休息，然此非天众之所好，故亦不坐。又诸大弟子侍卫世尊而立，彼等以敬敬仰之故，亦不坐。即便对尊者仅生敬重亦不坐。天众欲坐之处有现成座位，但因不愿坐下，意念未安，故独自一旁伫立。

Ekamantaṃ ṭhitā kho sā devatāti evaṃ imehi kāraṇehi ekamantaṃ ṭhitā kho sā devatā. Bhagavantaṃ gāthāya ajjhabhāsīti bhagavantaṃ akkharapadaniyamitaganthitena vacanena abhāsīti attho. Kathaṃ? Bahū devā manussā ca…pe… brūhi maṅgalamuttamanti.

独自一旁伫立者即为此天众。世尊今以歌谣口诵，以规矩整齐词句妙言诠释世尊所说。何以故？多天众人与人类诸因缘互相影响……说‘以至上吉祥为极尊’云云。

Maṅgalapañhasamuṭṭhānakathā吉祥问题的起源故事

Tattha yasmā ‘‘evamiccādipāṭhassa, atthaṃ nānappakārato. Vaṇṇayanto samuṭṭhānaṃ, vatvā’’ti mātikā ṭhapitā, tassa ca samuṭṭhānassa ayaṃ vattabbatāya okāso, tasmā maṅgalapañhasamuṭṭhānaṃ tāva vatvā pacchā imesaṃ gāthāpadānamatthaṃ vaṇṇayissāmi. Kiñca maṅgalapañhasamuṭṭhānaṃ? Jambudīpe kira tattha tattha nagaradvārasanthāgārasabhādīsu mahājano sannipatitvā hiraññasuvaṇṇaṃ datvā nānappakāraṃ sītāharaṇādikathaṃ kathāpeti, ekekā kathā catumāsaccayena niṭṭhāti. Tattha ekadivasaṃ maṅgalakathā samuṭṭhāsi ‘‘kiṃ nu kho maṅgalaṃ, kiṃ diṭṭhaṃ maṅgalaṃ, sutaṃ maṅgalaṃ, mutaṃ maṅgalaṃ, ko maṅgalaṃ jānātī’’ti.

彼处因《即此起始经》内容多样阐述之故，于是设定了主题表。今依此表疏解诸相，随后解释这些歌谣句中之意。什么为吉祥问答集合？犹如在占婆地各城门、会所，广众齐集，献出金银珠宝，互相讲述种种净化之道故事，每个故事于四个月间终结。于是某日集结吉祥说法，问：“究竟何为吉祥？何为见到的吉祥？何为闻知的吉祥？何为所获吉祥？谁能知晓吉祥？”

Atha diṭṭhamaṅgaliko nāmeko puriso āha ‘‘ahaṃ maṅgalaṃ jānāmi, diṭṭhaṃ loke maṅgalaṃ diṭṭhaṃ nāma abhimaṅgalasammataṃ rūpaṃ. Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya cātakasakuṇaṃ vā passati, beluvalaṭṭhiṃ vā gabbhiniṃ vā kumārake vā alaṅkatapaṭiyatte puṇṇaghaṭe vā allarohitamacchaṃ vā ājaññaṃ vā ājaññarathaṃ vā usabhaṃ vā gāviṃ vā kapilaṃ vā, yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ rūpaṃ passati, idaṃ vuccati diṭṭhamaṅgala’’nti. Tassa vacanaṃ ekacce aggahesuṃ, ekacce na aggahesuṃ. Ye na aggahesuṃ, te tena saha vivadiṃsu.

于是，有一位名为见相妙吉祥的人说：『我知道吉祥，即在此世界中所见的吉祥，是被称为不坏之吉祥的形相。譬如某人如看时间时刻般，看见天鹤鸟，或发芽的稻谷茎，或怀孕的母象，或婴儿，或饰物帛褥，或装满的水罐，或红色鲤鱼，或用于耕耘的牛车，或野兔，或牛，或栗色马；亦或其他任何此类被认可为不坏的吉祥形相，皆名为见相妙吉祥。对此言，有些人赞同，有些人不赞同。不同意者因这点同其辩论争执。

Atha sutamaṅgaliko nāma eko puriso āha – ‘‘cakkhunāmetaṃ, bho, sucimpi passati asucimpi, tathā sundarampi, asundarampi, manāpampi, amanāpampi. Yadi tena diṭṭhaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā. Tasmā na diṭṭhaṃ maṅgalaṃ, apica kho pana sutaṃ maṅgalaṃ. Sutaṃ nāma abhimaṅgalasammato saddo. Seyyathidaṃ? Idhekacco kālasseva vuṭṭhāya vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā sumanāti vā sirīti vā sirivaḍḍhāti vā ajja sunakkhattaṃ sumuhuttaṃ sudivasaṃ sumaṅgalanti evarūpaṃ vā yaṃkiñci abhimaṅgalasammataṃ saddaṃ suṇāti, idaṃ vuccati sutamaṅgala’’nti. Tassāpi vacanaṃ ekacce aggahesuṃ, ekacce na aggahesuṃ. Ye na aggahesuṃ, te tena saha vivadiṃsu.

随后，一位名为闻相妙吉祥的人说：『诸君，用眼睛可见清净与不净、美好与不美好、令人喜欢与不喜欢之相。若以此即为所观吉祥，则一切皆为吉祥。故此，见相不算真正吉祥，而闻相则是。闻相者，乃被认可为不坏的声音。譬如某人如看时间一般，听见增长、成长、完善、触摸、愉悦、荣耀、名声增长，乃至今日之明净良时、清凉佳节中，或其任何被认可为吉祥的声音，此即称为闻相妙吉祥。对此言，有些人接受，有些人不接受。不接受者亦因此与其争论纷纷。

Atha mutamaṅgaliko nāmeko puriso āha ‘‘sotampi hi nāmetaṃ, bho, sādhumpi asādhumpi manāpampi amanāpampi saddaṃ suṇāti. Yadi tena sutaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā. Tasmā na sutaṃ maṅgalaṃ, apica kho pana mutaṃ maṅgalaṃ. Mutaṃ nāma abhimaṅgalasammataṃ gandharasaphoṭṭhabbaṃ. Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya padumagandhādipupphagandhaṃ vā ghāyati, phussadantakaṭṭhaṃ vā khādati, pathaviṃ vā āmasati, haritasassaṃ vā allagomayaṃ vā kacchapaṃ vā tilaṃ vā pupphaṃ vā phalaṃ vā āmasati, phussamattikāya vā sammā limpati, phussasāṭakaṃ vā nivāseti, phussaveṭhanaṃ vā dhāreti. Yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ gandhaṃ vā ghāyati, rasaṃ vā sāyati, phoṭṭhabbaṃ vā phusati, idaṃ vuccati mutamaṅgala’’nti. Tassāpi vacanaṃ ekacce aggahesuṃ, ekacce na aggahesuṃ.

然后，一位名为触相妙吉祥的人说道：『诸君，耳朵亦能听见良好与不良好、令人喜欢与不喜欢的声音。若以此即为所闻吉祥，则一切皆为吉祥。故此，闻相不算真正吉祥，而触相才是。触相者，被承认为不坏的气味、味觉、触觉。譬如某人如看时间一般，嗅莲花香等花香，或咀嚼牙齿咬嚼的食物，或者咀嚼土壤，或触摸绿色苔藓及树叶革壳、龟壳、芝麻、花朵、水果等，以触觉充分接触，洒水、浸泡、覆盖、保持接触状态。任何此类被认为不坏的气味、味觉或触觉，皆称为触相妙吉祥。对此言，也有些人同意，有些人不同意。

Tattha na diṭṭhamaṅgaliko sutamutamaṅgalike asakkhi ñāpetuṃ, na tesaṃ aññataro itare dve. Tesu ca manussesu ye diṭṭhamaṅgalikassa vacanaṃ gaṇhiṃsu, te ‘‘diṭṭhaṃyeva maṅgala’’nti gatā. Ye sutamutamaṅgalikānaṃ, te ‘‘sutaṃyeva mutaṃyeva maṅgala’’nti gatā. Evamayaṃ maṅgalakathā sakalajambudīpe pākaṭā jātā.

此处，见相妙吉祥者、闻相妙吉祥者和触相妙吉祥者三人彼此不能彼此证明，亦无第三者能为其助证。在人众中，接受见相妙吉祥说者认为『所见者即为吉祥』；接受闻相妙吉祥说者则认为『所闻者即为闻相妙吉祥』。就如此，这关于吉祥的说法在整个占婆朱提陆地广为传播。

Atha sakalajambudīpe manussā gumbagumbā hutvā ‘‘kiṃ nu kho maṅgala’’nti maṅgalāni cintayiṃsu. Tesaṃ manussānaṃ ārakkhadevatā taṃ kathaṃ sutvā tatheva maṅgalāni cintayiṃsu. Tāsaṃ devatānaṃ bhummadevatā mittā honti, atha tato sutvā bhummadevatāpi tatheva maṅgalāni cintayiṃsu, tāsaṃ devatānaṃ ākāsaṭṭhadevatā mittā honti, ākāsaṭṭhadevatānaṃ catumahārājikā devatā mittā honti, etenupāyena yāva sudassīdevatānaṃ akaniṭṭhadevatā mittā honti, atha tato sutvā akaniṭṭhadevatāpi tatheva gumbagumbā hutvā maṅgalāni cintayiṃsu. Evaṃ yāva dasasahassacakkavāḷesu sabbattha maṅgalacintā udapādi. Uppannā ca ‘‘idaṃ maṅgalaṃ idaṃ maṅgala’’nti vinicchayamānāpi appattā eva vinicchayaṃ dvādasa vassāni aṭṭhāsi. Sabbe manussā ca devā ca brahmāno ca ṭhapetvā ariyasāvake diṭṭhasutamutavasena tidhā bhinnā. Ekopi ‘‘idameva maṅgala’’nti yathābhuccato niṭṭhaṅgato nāhosi, maṅgalakolāhalaṃ loke uppajji.

接着，在整个占婆朱提陆地，人们群集一处思索『究竟何为吉祥？』诸人如此思惟时，其守护神听闻便如是思。诸守护神与大地守护神相好，继而大地守护神闻之亦如是思；大地守护神又与天空守护神相好，天空守护神与四大王守护神相好，如此传至光明神与最高神皆相好，随后最高神亦闻知而群聚一处共同思惟吉祥事。如此直到十万千世界，普遍生起关于吉祥的思虑。当思虑『此为吉祥』时，尚未得正解。经过十二年零八个月的探讨纠缠，世间生起大的辩论动荡。诸人、诸天及诸梵天立起贤圣弟子为证，分别持见见相妙吉祥、闻相妙吉祥与触相妙吉祥三种说法。未有一人能完全肯定『此即是吉祥』，故在世间众生中生起巨大争论局面。

Kolāhalaṃ nāma pañcavidhaṃ kappakolāhalaṃ, cakkavattikolāhalaṃ, buddhakolāhalaṃ, maṅgalakolāhalaṃ, moneyyakolāhalanti. Tattha kāmāvacaradevā muttasirā vikiṇṇakesā rudammukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā ‘‘vassasatasahassaccayena kappuṭṭhānaṃ hohiti, ayaṃ loko vinassissati, mahāsamuddo sussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍhayhissati vinassissati, yāva brahmalokā lokavināso bhavissati, mettaṃ mārisā bhāvetha, karuṇaṃ muditaṃ upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hotha, jāgaratha mā pamādatthā’’ti manussapathe vicaritvā ārocenti. Idaṃ kappakolāhalaṃ nāma.

所谓争论动荡，有五种动荡：世俗争辩动荡、诸王争战动荡、佛陀时代动荡、吉祥争论动荡及魔界争乱动荡。其间，欲界天众无虑与恶侍发怒哭泣，极其狰狞之众集，肩搭臂挽，共坐夜宿处，极度沉痛呼号曰：『经历万百千年欲界大劫终结，现今世界将毁，广大海洋将干涸，广袤大地与坚山峻岭将坍塌毁坏，至梵天界时世界灭亡发生。愿魔王勿生起嗔恚，令慈悲喜舍生起！护持母亲，护持父亲，惠养族长长辈，觉醒勿懈怠！』如是人间诸众行走述说。这即称为世俗争辩动荡。

Kāmāvacaradevāyeva ‘‘vassasatassaccayena cakkavattirājā loke uppajjissatī’’ti manussapathe vicaritvā ārocenti. Idaṃ cakkavattikolāhalaṃ nāma. Suddhāvāsā pana devā brahmābharaṇena alaṅkaritvā brahmaveṭhanaṃ sīse katvā pītisomanassajātā buddhaguṇavādino ‘‘vassasahassaccayena buddho loke uppajjissatī’’ti manussapathe vicaritvā ārocenti. Idaṃ buddhakolāhalaṃ nāma. Suddhāvāsā eva devā devamanussānaṃ cittaṃ ñatvā ‘‘dvādasannaṃ vassānaṃ accayena sammāsambuddho maṅgalaṃ kathessatī’’ti manussapathe vicaritvā ārocenti. Idaṃ maṅgalakolāhalaṃ nāma. Suddhāvāsā eva devā ‘‘sattannaṃ vassānaṃ accayena aññataro bhikkhu bhagavatā saddhiṃ samāgamma moneyyappaṭipadaṃ pucchissatī’’ti manussapathe vicaritvā ārocenti. Idaṃ moneyyakolāhalaṃ nāma. Imesu pañcasu kolāhalesu devamanussānaṃ idaṃ maṅgalakolāhalaṃ loke uppajji.

如同欲界天主天神们诵说：“根据百年之期，世间将生起一转轮圣王。”他们在众人间游行传播此语。此即所谓转轮王之动乱。清净住处的诸天以梵天的宝饰庄严，自顶戴上梵王冠，生起喜悦与欢喜之心，赞叹佛德：“根据千年之期，世间将生起一觉者佛陀。”他们亦在人间游行传播此语。此即所谓佛陀动乱。清净住处的诸天知悉人天心意，说：“根据十二年之期，正觉者将讲说吉祥之法。”他们在人间游走演说此语。此即所谓吉祥动乱。清净住处的诸天说：“根据七年之期，有一比库将与世尊亲近，询问智慧之行法。”他们在人间游说此语。此即所谓智慧动乱。诸天与人皆从这五种动乱中，世间出现了吉祥动乱。

Atha devesu ca manussesu ca vicinitvā vicinitvā maṅgalāni alabhamānesu dvādasannaṃ vassānaṃ accayena tāvatiṃsakāyikā devatā saṅgamma samāgamma evaṃ samacintesuṃ ‘‘seyyathāpi nāma gharasāmiko antogharajanānaṃ, gāmasāmiko gāmavāsīnaṃ , rājā sabbamanussānaṃ, evameva ayaṃ sakko devānamindo amhākaṃ aggo ca seṭṭho ca yadidaṃ puññena tejena issariyena paññāya dvinnaṃ devalokānaṃ adhipati, yaṃnūna mayaṃ sakkaṃ devānamindaṃ etamatthaṃ puccheyyāmā’’ti. Tā sakkassa santikaṃ gantvā sakkaṃ devānamindaṃ taṅkhaṇānurūpanivāsanābharaṇasassirikasarīraṃ aḍḍhateyyakoṭiaccharāgaṇaparivutaṃ pāricchattakamūle paṇḍukambalavarāsane nisinnaṃ abhivādetvā ekamantaṃ ṭhatvā etadavocuṃ ‘‘yagghe, mārisa, jāneyyāsi, etarahi maṅgalapañhā samuṭṭhitā, eke ‘diṭṭhaṃ maṅgala’nti vadanti, eke ‘sutaṃ maṅgala’nti, eke ‘mutaṃ maṅgala’nti, tattha mayañca aññe ca aniṭṭhaṅgatā, sādhu vata no tvaṃ yāthāvato byākarohī’’ti. Devarājā pakatiyāpi paññavā ‘‘ayaṃ maṅgalakathā kattha paṭhamaṃ samuṭṭhitā’’ti āha. ‘‘Mayaṃ, deva, cātumahārājikānaṃ assumhā’’ti āhaṃsu. Tato cātumahārājikā ākāsaṭṭhadevatānaṃ, ākāsaṭṭhadevatā bhummadevatānaṃ, bhummadevatā manussārakkhadevatānaṃ, manussārakkhadevatā ‘‘manussaloke samuṭṭhitā’’ti āhaṃsu.

于是天人与人，反复思量，获得吉祥之法时，基于十二年的期限，三十三身天众集合集会，共同深思：“譬如屋主处于内室人群中，村落主人处于村内居民之中，国王为所有人之至尊，萨咖天帝亦为吾等之首领至尊，凭此功德光明、威德与智慧，统御两界天界，若然，我们应当向萨咖天帝询问此旨意。”他们遂前往萨咖处。抵达时，见萨咖天帝佩戴鳞印与宝饰，光华莹然，身躯光亮，身披七十二臂护身大圈，座下置有苍绿色被毯，坐于宝座之上。诸天向他礼敬后，于一旁伫立，说：“迦叶呵，魔王啊，当知现在形成了吉祥疑问。有者谓之“所见吉祥”，有者谓之“所闻吉祥”，有者谓之“所记吉祥”，另有他释。你理应圆满详说。”神王多智慧地问：“此吉祥说法最初自何处生起？”诸天答曰：“我等诸天为四大王天侍从。”乃谓：“四大王天者，为空中诸天，地面诸天，保护人间诸天及为人护卫诸天，皆自人间而生。”

Atha devānamindo ‘‘sammāsambuddho kattha vasatī’’ti pucchi. ‘‘Manussaloke devā’’ti āhaṃsu. Taṃ bhagavantaṃ koci pucchīti, na koci devāti . Kinnu nāma tumhe mārisā aggiṃ chaḍḍetvā khajjopanakaṃ ujjāletha, yena tumhe anavasesamaṅgaladesakaṃ taṃ bhagavantaṃ atikkamitvā maṃ pucchitabbaṃ maññatha, āgacchatha mārisā, taṃ bhagavantaṃ pucchāma, addhā sassirikaṃ pañhaveyyākaraṇaṃ labhissāmāti ekaṃ devaputtaṃ āṇāpesi ‘‘taṃ bhagavantaṃ pucchā’’ti. So devaputto taṅkhaṇānurūpena alaṅkārena attānaṃ alaṅkaritvā vijjuriva vijjotamāno devagaṇaparivuto jetavanamahāvihāraṃ gantvā bhagavantaṃ abhivādetvā ekamantaṃ ṭhatvā maṅgalapañhaṃ pucchanto gāthāya ajjhabhāsi ‘‘bahū devā manussā cā’’ti.

随后，天帝询问：“正觉者居处何处？”天人答：“在人间。”世尊被谁问及？无人天神说。此时，魔王诸汝应丢弃火，把炉灶点燃，好使汝等能无阻碍超越彼教导之世尊，然后来问我，我等将问世尊，必定得闻明了火焰之解释。”一天子奉命说：“我当向世尊发问。”天子以鳞印宝饰装束自身，光明闪耀，群天围绕，至祇树大庙，礼敬世尊，伫立一旁，向世尊提出吉祥疑问，以偈言诵说：“诸多天人及人众……”

Idaṃ maṅgalapañhasamuṭṭhānaṃ.

此即吉祥疑问之汇集。

Bahūdevātigāthāvaṇṇanā「众多天人」等偈颂的注释

§2

2. Idāni gāthāpadānaṃ atthavaṇṇanā hoti. Bahūti aniyamitasaṅkhyāniddeso, tena anekasatā anekasahassā anekasatasahassāti vuttaṃ hoti. Dibbantīti devā, pañcahi kāmaguṇehi kīḷanti, attano vā siriyā jotentīti attho. Apica devāti tividhā devā sammutiupapattivisuddhivasena. Yathāha –

第二，此处为偈句语词的义理说明。“诸多”者指无定数目故，此乃多百多千多万之意。诸天谓之“天”，为五欲品具游戏智慧，或以其光明自照。关于“诸天”的定义有三类，视传承之说而定。例如：

‘‘Devāti tayo devā – sammutidevā, upapattidevā, visuddhidevā. Tattha sammutidevā nāma rājāno deviyo rājakumārā. Upapattidevā nāma cātumahārājike deve upādāya taduttaridevā. Visuddhidevā nāma arahanto vuccantī’’ti (cūḷani. dhotakamāṇavapucchāniddesa 32, pārāyanānugītigāthāniddesa 119).

“诸天有三——称为世俗天者、受生天者与清净天者。世俗天者为诸王与天子。受生天者为四大王天中得生者，又称高等诸天。清净天者称为阿拉汉。”（摘自小尼陀迦满阿瓜巴问答处32节，大乘经章咏歌答问处119节）

Tesu idha upapattidevā adhippetā. Manuno apaccāti manussā. Porāṇā pana bhaṇanti – manaso ussannatāya manussā. Te jambudīpakā, aparagoyānakā, uttarakurukā, pubbavidehakāti catubbidhā, idha jambudīpakā adhippetā. Maṅgalanti mahanti imehi sattāti maṅgalāni, iddhiṃ vuddhiñca pāpuṇantīti attho. Acintayunti cintesuṃ ākaṅkhamānāti icchamānā patthayamānā pihayamānā. Sotthānanti sotthibhāvaṃ, sabbesaṃ diṭṭhadhammikasamparāyikānaṃ sobhanānaṃ sundarānaṃ kalyāṇānaṃ dhammānamatthitanti vuttaṃ hoti. Brūhīti desehi pakāsehi, ācikkha vivara vibhaja uttānīkarohi. Maṅgalanti iddhikāraṇaṃ vuddhikāraṇaṃ sabbasampattikāraṇaṃ. Uttamanti visiṭṭhaṃ pavaraṃ sabbalokahitasukhāvahanti ayaṃ gāthāya anupubbapadavaṇṇanā.

这里所说的“上升天”是指诸天王。人类称为“世人”，古时众生谓之“意念奋发者”。这些人属珍宝之岛、彼岸牛头之地、北拘罗国、前方印度四类，此处指珍宝之岛诸天王。所谓吉祥，是指这些众生所具的重大吉祥，因而他们获得神通与成长。所谓“思考”者，是指正在思虑与希求、期望、怀想、憎恶之念。所谓“幸福”者，是指安乐之境，是一切有见法地中美好、出色、善良法的正义所在。所谓“展说”，是指宣说、说明、阐释、划分、扬举。所谓“吉祥”，是指神通因缘、成长因缘、诸种圆满成就的因缘。所谓“最佳”，是指最殊胜、最优越，为普遍世间利益与安乐所拥护。这是对此偈的逐句拆解说明。

Ayaṃ pana piṇḍattho – so devaputto dasasahassacakkavāḷesu devatā maṅgalapañhaṃ sotukāmatāya imasmiṃ cakkavāḷe sannipatitvā ekavālaggakoṭiokāsamatte dasapi vīsampi tiṃsampi cattālīsampi paññāsampi saṭṭhipi sattatipi asītipi sukhumattabhāve nimminitvā sabbadevamārabrahmāno siriyā ca tejasā ca adhiggayha virocamānaṃ paññattavarabuddhāsane nisinnaṃ bhagavantaṃ parivāretvā ṭhitā disvā tasmiñca samaye anāgatānampi sakalajambudīpakānaṃ manussānaṃ cetasā cetoparivitakkamaññāya sabbadevamanussānaṃ vicikicchāsallasamuddharaṇatthaṃ āha –

此处指食报——天子中的诸天，十万天王聚集于此天界，为听吉祥疑问而集中，分别打造数千万亿千万三十、四十、五十、六十、七十、八十种细微神光，诸天与梵天光辉照耀，环绕坐于觉悟世尊周围，端正安坐。彼时，遍及诸珍宝之岛所有人间众生的心念与思虑，正因能够破除一切诸天人类的怀疑摇摆，天人说道：

‘‘Bahū devā manussā ca, maṅgalāni acintayuṃ;

“众多诸天与人间众生，正思惟诸吉祥；

Ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttama’’nti.

期求安乐，善说最吉祥之法。”

Tāsaṃ devatānaṃ anumatiyā manussānañca anuggahena mayā puṭṭho samāno yaṃ sabbesameva amhākaṃ ekantahitasukhāvahato uttamaṃ maṅgalaṃ, taṃ no anukampaṃ upādāya brūhi bhagavāti.

在诸天许可、人与助持下，我作为问询者，请求慈悲，出于同体利益与安乐，为我等宣说那究竟极致的吉祥法，愿世尊慈悲为我说之。

Asevanācātigāthāvaṇṇanā“不亲近”等偈的注释

§3

3. Evametaṃ devaputtassa vacanaṃ sutvā bhagavā ‘‘asevanā ca bālāna’’nti gāthamāha. Tattha asevanāti abhajanā apayirupāsanā. Bālānanti balanti assasantīti bālā, assasitapassasitamattena jīvanti, na paññājīvitenāti adhippāyo. Tesaṃ bālānaṃ. Paṇḍitānanti paṇḍantīti paṇḍitā, sandiṭṭhikasamparāyikesu atthesu ñāṇagatiyā gacchantīti adhippāyo. Tesaṃ paṇḍitānaṃ. Sevanāti bhajanā payirupāsanā taṃsahāyatā taṃsampavaṅkatā taṃsamaṅgitā pūjāti sakkāragarukāramānanavandanā. Pūjaneyyānanti pūjārahānaṃ. Etaṃ maṅgalamuttamanti yā ca bālānaṃ asevanā, yā ca paṇḍitānaṃ sevanā, yā ca pūjaneyyānaṃ pūjā, taṃ sabbaṃ sampiṇḍetvā āha ‘‘etaṃ maṅgalamuttama’’nti. Yaṃ tayā puṭṭhaṃ ‘‘brūhi maṅgalamuttama’’nti, ettha tāva etaṃ maṅgalamuttamanti gaṇhāhīti vuttaṃ hoti. Ayametissā gāthāya padavaṇṇanā.

听闻此天子言，世尊即说偈言“不结交愚人”。其中“不结交”意谓不亲近、不侍奉、不礼拜。愚人者，意谓蛮习愚痴者，醉心其愚痴与痴迷，无智慧之生。此谓愚者。智者者，通达眼见处所、真理境界者，此谓智者。侍奉者，意谓礼敬、侍奉、支持、引导、供养、赞敬、尊重、敬拜。可礼敬者，谓当受礼敬之人。此即所谓吉祥至上者：愚人不可结交，智者应追随，宜礼敬者当礼敬。综合此义，世尊云“此即吉祥至上”。基于此问答，即是对偈文的逐句详细诠释。

Atthavaṇṇanā panassā evaṃ veditabbā – evametaṃ devaputtassa vacanaṃ sutvā bhagavā ‘‘asevanā ca bālāna’’nti imaṃ gāthamāha. Tattha yasmā catubbidhā gāthā pucchitagāthā, apucchitagāthā, sānusandhikagāthā, ananusandhikagāthāti. Tattha ‘‘pucchāmi taṃ, gotama, bhūripañña, kathaṅkaro sāvako sādhu hotī’’ti (su. ni. 378) ca ‘‘kathaṃ nu tvaṃ, mārisa, oghamatarī’’ti (saṃ. ni. 1.1) ca evamādīsu pucchitena kathitā pucchitagāthā. ‘‘Yaṃ pare sukhato āhu, tadariyā āhu dukkhato’’ti evamādīsu (su. ni. 767) apucchitena attajjhāsayavasena kathitā apucchitagāthā. Sabbāpi buddhānaṃ gāthā ‘‘sanidānāhaṃ, bhikkhave, dhammaṃ desessāmī’’ti (a. ni. 3.126; kathā. 806) vacanato sānusandhikagāthā. Ananusandhikagāthā imasmiṃ sāsane natthi. Evametāsu gāthāsu ayaṃ devaputtena pucchitena bhagavatā kathitattā pucchitagāthā. Ayañca yathā cheko puriso kusalo maggassa kusalo amaggassa maggaṃ puṭṭho paṭhamaṃ vijahitabbaṃ ācikkhitvā pacchā gahetabbaṃ ācikkhati ‘‘asukasmiṃ nāma ṭhāne dvedhāpatho hoti, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhathā’’ti, evaṃ sevitabbāsevitabbesu asevitabbaṃ ācikkhitvā sevitabbaṃ ācikkhati . Bhagavā ca maggakusalapurisasadiso. Yathāha –

义释当如此知解——闻闻天子此语后，世尊言及“愚人所依止”者，作此偈曰。此中偈句有四种类型，称为问偈、答偈、承接偈、非承接偈。所谓“我问尊者果德玛，聪慧甚深，善男子如何得成就”之问偈（参苏尼经378经文），及“摩罗子啊，汝如何如阔涛汹涌”之类等问偈，是被问时所说之偈。所谓“彼故而言，苦中显知”为答偈（参苏尼经767经文），是被问时以自观自照之心而答。诸佛所说诸偈，一切皆有承接，如“比库们，我将宣说法”（阿尼经3.126；传注806句），而非承接偈在此教法中未曾有之。如此等偈中，天子所问而世尊答，即为问偈。又如贤者好学之人，亦当先宣说可弃之道，后示可取之道，例如“在山谷中有二路，一舍左取右舍取”，如此先示不可行后导入应行，乃谓。世尊犹如善行道者。如是说：

‘‘Puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. So hi kusalo imassa lokassa, kusalo parassa lokassa, kusalo maccudheyyassa, kusalo amaccudheyyassa, kusalo māradheyyassa, kusalo amāradheyyassā’’ti.

“尊者提萨，‘贤人是善道之人’是如来、阿拉汉、正自觉者之谓。彼为此世善者，亦为他世善者，善于凡夫所畏，善于非凡夫所畏，善于魔所畏，亦善于非魔所畏。”

Tasmā paṭhamaṃ asevitabbaṃ ācikkhanto āha – ‘‘asevanā ca bālānaṃ, paṇḍitānañca sevanā’’ti. Vijahitabbamaggo viya hi paṭhamaṃ bālā na sevitabbā na payirupāsitabbā, tato gahetabbamaggo viya paṇḍitā sevitabbā payirupāsitabbāti. Kasmā pana bhagavatā maṅgalaṃ kathentena paṭhamaṃ bālānamasevanā paṇḍitānañca sevanā kathitāti? Vuccate – yasmā imaṃ diṭṭhādīsu maṅgaladiṭṭhiṃ bālasevanāya devamanussā gaṇhiṃsu, sā ca amaṅgalaṃ, tasmā tesaṃ taṃ idhalokaparalokatthabhañjakaṃ akalyāṇamittasaṃsaggaṃ garahantena ubhayalokatthasādhakañca kalyāṇamittasaṃsaggaṃ pasaṃsantena bhagavatā paṭhamaṃ bālānamasevanā paṇḍitānañca sevanā kathitāti.

于是先示不可从之人言：“愚人所依止，智者所依止。”如同先弃道，愚人不可从不可亲近，继示可取道，智者可从可亲近。问何故世尊说“先弃愚人所依止，后从智者所依止”？答曰：因当时诸天人于此见已有不善友伴，即愚人所从非善因缘，故世尊先称其为愚人所依止而非善，以摒除恶缘，次宣称智者所依止，既为善缘，能成就今世及后世，皆利之法，世尊在此劝善称之为“智者所依止”。

Tattha bālā nāma ye keci pāṇātipātādiakusalakammapathasamannāgatā sattā, te tīhākārehi jānitabbā. Yathāha ‘‘tīṇimāni, bhikkhave, bālassa bālalakkhaṇānī’’ti suttaṃ (a. ni. 3.3; ma. ni. 3.246). Apica pūraṇakassapādayo cha satthāro, devadattakokālikakaṭamodakatissakhaṇḍadeviyāputtasamuddadattaciñcamāṇavikādayo atītakāle ca dīghavidassa bhātāti ime aññe ca evarūpā sattā bālāti veditabbā.

其中“愚人”谓诸行杀生等不善业道所染之众生，为三种愚者特征所知，如经说：“愚人具三愚特征。”（阿尼经3.3；传注3.246）又如佛陀与布勒纳咖萨巴、迭瓦达德、果德弥等在昔时所与相违犯者，及诸此类众生，亦为愚之范畴。

Te aggipadittamiva agāraṃ attanā duggahitena attānañceva attano vacanakārake ca vināsenti. Yathā dīghavidassa bhātā catubuddhantaraṃ saṭṭhiyojanamattena attabhāvena uttāno patito mahāniraye paccati, yathā ca tassa diṭṭhiṃ abhirucanakāni pañca kulasatāni tasseva sahabyataṃ upapannāni mahāniraye paccanti. Vuttañcetaṃ bhagavatā –

其愚人如破坏主屋者，既害己身亦害话语之人。譬如至长有知者之弟，四佛之间，因傲慢自生，迁坠恶道，及其偏执执见所造五种家族恶缘，同伴亦共受苦，皆墮恶趣。佛言：

‘‘Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni, evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti, sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti…pe… ye keci upasaggā…pe… no paṇḍitato. Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito, saupasaggo bālo, anupasaggo paṇḍito’’ti (a. ni. 3.1).

“譬如，诸比库，草茅屋或芦屋，火起时能烧毁覆帘巢穴并池塘湖水，未烧者亦成废墟。诸种生怖皆由愚者生起，不由智者。若有烦恼生起……若有凶恶之结……，皆非智者所作。故比库，所有恐怖愚人多，智者少；烦恼多愚人多，无烦恼智者多；恶习多愚人多，善习无愚人；恶结多愚人多，无恶结智者多。”（阿尼经3.1）

Apica pūtimacchasadiso bālo, pūtimacchabandhapattapuṭasadiso hoti tadupasevī, chaḍḍanīyataṃ jigucchanīyatañca pāpuṇāti viññūnaṃ. Vuttañcetaṃ –

此外，如痢疾鱼状的愚人，若亲近痢疾鱼的亲属或鱼群之类，愚人便会染污，适合弃断和生起厌恶之心，贤者应远离此类。曾有说法：

‘‘Pūtimacchaṃ kusaggena, yo naro upanayhati;

“痢疾鱼若住于臭秽之地，人亦若与之亲近；

Kusāpi pūtī vāyanti, evaṃ bālūpasevanā’’ti. (jā. 1.15.183; 2.22.1257);

譬如茅草亦有臭气，愚人侍奉亦然。

Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha –

被誉为学识模糊之人，即使是在萨咖天帝统辖诸天中被赞扬，也说过：

‘‘Bālaṃ na passe na suṇe, na ca bālena saṃvase;

“愚人不见不闻，不与愚人交往；

Bālenallāpasallāpaṃ, na kare na ca rocaye.

不与愚人闲谈废语，也不使之欢喜。”

‘‘Kinnu te akaraṃ bālo, vada kassapa kāraṇaṃ;

「你为何作此等事，愚人？说出咖萨巴之由来；

Kena kassapa bālassa, dassanaṃ nābhikaṅkhasi.

为何你不愿向愚人展示教导？」

‘‘Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati;

「此愚者引导而行，执迷于错误，

Dunnayo seyyaso hoti, sammā vutto pakuppati;

他成为穷困的奴隶，即使正语倡导，他亦反发忿怒；

Vinayaṃ so na jānāti, sādhu tassa adassana’’nti. (jā. 1.13.90-92);

此人不了解戒律，恰如其人不足为善之鉴也。

Evaṃ bhagavā sabbākārena bālūpasevanaṃ garahanto ‘‘bālānamasevanā maṅgala’’nti vatvā idāni paṇḍitasevanaṃ pasaṃsanto ‘‘paṇḍitānañca sevanā maṅgala’’nti āha. Tattha paṇḍitā nāma ye keci pāṇātipātāveramaṇiādidasakusalakammapathasamannāgatā sattā, te tīhākārehi jānitabbā. Yathāha ‘‘tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇānī’’ti (a. ni. 3.3; ma. ni. 3.253) suttaṃ. Apica buddhapaccekabuddhaasītimahāsāvakā aññe ca tathāgatassa sāvakā sunettamahāgovindavidhurasarabhaṅgamahosadhasutasomanimirāja- ayogharakumāraakittipaṇḍitādayo ca paṇḍitāti veditabbā.

如是世尊斥责一切与愚者交往者，谓之「与愚者交游为不吉祥」。继而称赞与智者交往曰「与智者交往为吉祥」。此处智者者，是指一切具备戒杀业、远离恶行、修习善行者，应晓得三种智者之相，如经中所说：「比库们，有三法为智者标志」（《增支部·智者章》第三卷第三经与《中部》第三卷第二百五十三经）。此外，佛、辟支佛与大弟子，及他如来之弟子，精通博学如摩诃迦毗罗多婆喇多迦、摩诃毗提、多婆多、苏多摩、阿佉罗迦、摩罗、俱马儿及毗提比多等贤者，亦应视为智者。

Te bhaye viya rakkhā andhakāre viya padīpo khuppipāsādidukkhābhibhave viya annapānādippaṭilābho attano vacanakarānaṃ sabbabhayupaddavūpasaggaviddhaṃsanasamatthā honti. Tathā hi tathāgataṃ āgamma asaṅkhyeyyā aparimāṇā devamanussā āsavakkhayaṃ pattā, brahmaloke patiṭṭhitā, devaloke patiṭṭhitā, sugatiloke uppannā, sāriputtatthere cittaṃ pasādetvā catūhi ca paccayehi theraṃ upaṭṭhahitvā asīti kulasahassāni sagge nibbattāni. Tathā mahāmoggallānamahākassapappabhutīsu sabbamahāsāvakesu, sunettassa satthuno sāvakā appekacce brahmaloke uppajjiṃsu, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ…pe… appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu. Vuttampi cetaṃ –

诸种恐惧犹如护卫在黑暗之中，如灯火照亮，犹如饥渴痛苦临现，如饮食之得近于彼者。自身之言行能断除一切恐怖障碍烦恼，具此方便。诚然，如来至，众多无量天人俱至，已断烦恼，现于梵天界、天界、善趣界生起。导引沙利出处长老，心生欢喜，以四种因缘侍奉长老，如斯千族，生于天上。又大摩嘎剌那、大咖萨巴等诸大弟子及众多随侍、善知识中，有些生在梵天，有些与毗湿摩天众同行，也有些生于大族巨邑。曾闻如是说——

‘‘Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo’’ti (a. ni. 3.1).

『比库们，智慧者无恐惧，智慧者无障碍，智慧者无烦恼』（增支部3.1）。

Apica tagaramālādigandhasadiso paṇḍito, tagaramālādigandhabandhapaliveṭhanapattasadiso hoti tadupasevī, bhāvanīyataṃ manuññatañca āpajjati viññūnaṃ. Vuttampi cetaṃ –

又如柃子香等香气之智慧者，实者是嗜好柃子等香气及其结合物之护持者，修习此者，得三明智慧。亦曾闻如是说——

‘‘Tagarañca palāsena, yo naro upanayhati;

『凡人犹如以柃香合椒兰；

Pattāpi surabhī vāyanti, evaṃ dhīrūpasevanā’’ti. (itivu. 76; jā. 1.15.184; 2.22.1258);

又如缪香亦有香气，智者侍奉亦是如此。

Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha –

又无名智者，于萨咖天帝被誉第一时如是说——

‘‘Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase;

「睿智者应当观看，睿智者应当倾听，应当与睿智者共处；

Dhīrenallāpasallāpaṃ, taṃ kare tañca rocaye.

睿智者言谈不虚，无益之语不为所动，他言何事便行何事。」

‘‘Kinnu te akaraṃ dhīro, vada kassapa kāraṇaṃ;

「睿智者为何行此？请说，咖萨巴，其理由何在？

Kena kassapa dhīrassa, dassanaṃ abhikaṅkhasi.

咖萨巴，何以渴望睿智者的示现？」

‘‘Nayaṃ nayati medhāvī, adhurāyaṃ na yuñjati;

「有智慧者引导此路，非昏昧者所附；

Sunayo seyyaso hoti, sammā vutto na kuppati;

他心安宁，稳坐正席，正言所说亦不怒。」

Vinayaṃ so pajānāti, sādhu tena samāgamo’’ti. (jā. 1.13.94-96);

『因为他知道律藏，所以相聚是善事』。

Evaṃ bhagavā sabbākārena paṇḍitasevanaṃ pasaṃsanto ‘‘paṇḍitānaṃ sevanā maṅgala’’nti vatvā idāni tāya bālānaṃ asevanāya paṇḍitānaṃ sevanāya ca anupubbena pūjaneyyabhāvaṃ upagatānaṃ pūjaṃ pasaṃsanto ‘‘pūjā ca pūjaneyyānaṃ maṅgala’’nti āha. Tattha pūjaneyyā nāma sabbadosavirahitattā sabbaguṇasamannāgatattā ca buddhā bhagavanto, tato pacchā paccekabuddhā, ariyasāvakā ca. Tesañhi pūjā appakāpi dīgharattaṃ hitāya sukhāya hoti, sumanamālākāramallikādayo cettha nidassanaṃ.

如是，世尊在各方面赞叹智者的陪伴，说『陪伴智者是吉祥』。现在又赞叹那些先于愚人远离卑劣之举，向智者亲近敬礼的行为，说『敬礼与应敬之人是吉祥』。所谓应敬者，是指完全离一切恶、不染一切善的佛陀；其次是辟支佛、阿拉汉等圣弟子。对他们的敬礼，即使少许，也能够长期利益和快乐，此处以鲜花、青葱花环等为例加以说明。

Tatthekaṃ nidassanamattaṃ bhaṇāma – bhagavā hi ekadivasaṃ pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho sumanamālākāro rañño māgadhassa seniyassa bimbisārassa pupphāni gahetvā gacchanto addasa bhagavantaṃ nagaradvāramanuppattaṃ pāsādikaṃ pasādanīyaṃ dvattiṃsamahāpurisalakkhaṇāsītānubyañjanappaṭimaṇḍitaṃ buddhasiriyā jalantaṃ, disvānassa etadahosi ‘‘rājā pupphāni gahetvā sataṃ vā sahassaṃ vā dadeyya , tañca idhalokamattameva sukhaṃ bhaveyya, bhagavato pana pūjā appameyyaasaṅkhyeyyaphalā dīgharattaṃ hitasukhāvahā hoti, handāhaṃ imehi pupphehi bhagavantaṃ pūjemī’’ti pasannacitto ekaṃ pupphamuṭṭhiṃ gahetvā bhagavato paṭimukhaṃ khipi, pupphāni ākāsena gantvā bhagavato upari mālāvitānaṃ hutvā aṭṭhaṃsu. Mālākāro tamānubhāvaṃ disvā pasannataracitto puna ekaṃ pupphamuṭṭhiṃ khipi, tānipi gantvā mālākañcuko hutvā aṭṭhaṃsu. Evaṃ aṭṭha pupphamuṭṭhiyo khipi, tāni gantvā pupphakūṭāgāraṃ hutvā aṭṭhaṃsu.

仅以此为例说明：有一日清晨，世尊起床后着袈裟，前往王舍城乞食。时，有一位名叫青葱花环的花匠，持花前往，见世尊立于城门，端庄庄严，面貌光辉如三十二相完备的大人。花匠心想：『国王宾毗娑罗若送百朵千朵花，亦不过如此安乐。世尊的敬礼，功德无量，利益久远，定当为我所行。』于是欢喜心中，取起一把花，向世尊迎投，花撒空中，落于世尊身上成花环，合八次。花匠见此，心更欢喜，又取花一把投其上，成一花圈，合八次。如此共投八把花，花乱堆置于花屋，合八次。

Bhagavā antokūṭāgāre ahosi, mahājanakāyo sannipati. Bhagavā mālākāraṃ passanto sitaṃ pātvākāsi. Ānandatthero ‘‘na buddhā ahetū apaccayā sitaṃ pātukarontī’’ti sitakāraṇaṃ pucchi. Bhagavā āha ‘‘eso, ānanda, mālākāro imissā pūjāya ānubhāvena satasahassakappe devesu ca manussesu ca saṃsaritvā pariyosāne sumanissaro nāma paccekabuddho bhavissatī’’ti. Vacanapariyosāne dhammadesanatthaṃ imaṃ gāthaṃ abhāsi –

世尊逸居别院，众多大众聚集。见花匠，世尊微笑示意。长老阿难问『佛陀受欢喜不是因缘和条件而起的吗？』世尊言：『阿难，此花匠以此敬礼之因缘，历经一亿万劫于天人与人间流转，到终时转生为名叫青葱花环的辟支佛。』话说完毕，为宣说法义而唱此偈言——

‘‘Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;

『此行为做得好，行后无愧怍，

Yassa patīto sumano, vipākaṃ paṭisevatī’’ti. (dha. pa. 68);

一直致使其后果，如花落亦复然』。

Gāthāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Evaṃ appakāpi tesaṃ pūjā dīgharattaṃ hitāya sukhāya hotīti veditabbā. Sā ca āmisapūjāva, ko pana vādo paṭipattipūjāya? Yato ye kulaputtā saraṇagamanasikkhāpadappaṭiggahaṇena uposathaṅgasamādānena catupārisuddhisīlādīhi ca attano guṇehi bhagavantaṃ pūjenti, ko tesaṃ pūjāphalaṃ vaṇṇayissati? Te hi tathāgataṃ paramāya pūjāya pūjentīti vuttā. Yathāha –

经颂终结时，有四十八万条法的总结。因此，即使微少的供养，也应认为对它们长期为利乐之事。若是供养世俗事物，何况行依教法的供养？因为诸家子凭依皈依，即受具足戒律，受持安居戒律之法，持守净戒等自身善德，供养世尊。谁能说明他们供养的功德果报？说此等诸人乃以最高的供养供养如来。譬如：

‘‘Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati paramāya pūjāyā’’ti (dī. ni. 2.199).

“阿难啊，诸比库、比库尼、近事男、近事女若行法行义，正当修行，依法而行者，此人尊敬如来，敬重如来，礼敬如来，所供养不堕。”（出经杂针续2.199）

Etenānusārena paccekabuddhaariyasāvakānampi pūjāya hitasukhāvahatā veditabbā.

依此义理，亦当知道辟支佛、圣弟子等各自亦因供养而得利乐。

Apica gahaṭṭhānaṃ kaniṭṭhassa jeṭṭho bhātāpi bhaginīpi pūjaneyyā, puttassa mātāpitaro, kulavadhūnaṃ sāmikasassusasurāti evamettha pūjaneyyā veditabbā. Etesampi hi pūjā kusaladhammasaṅkhātattā āyuādivuḍḍhihetuttā ca maṅgalameva. Vuttañhetaṃ –

并且家中无论幼子、长兄、兄弟姐妹，父母以及婆家、丈夫、岳父母，皆应供养。因为这些供养亦出于善业因缘，因增长寿命等皆为吉祥。经典中曾言：

‘‘Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vattissanti, te tesaṃ kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissantī’’tiādi (dī. ni. 3.105).

“他们将成为如麦种、如穀种、如婆罗门家之长辈，承持此善法而行。这是他们得善法的根本因，寿命亦增，且形貌饰色亦增。”（出经杂针续3.105）

Idāni yasmā ‘‘yaṃ yattha maṅgalaṃ. Vavatthapetvā taṃ tassa, maṅgalattaṃ vibhāvaye’’ti iti mātikā nikkhittā, tasmā idaṃ vuccati – evametissā gāthāya bālānaṃ asevanā, paṇḍitānaṃ sevanā, pūjaneyyānañca pūjāti tīṇi maṅgalāni vuttāni. Tattha bālānaṃ asevanā bālasevanapaccayabhayādiparittāṇena ubhayalokatthahetuttā, paṇḍitānaṃ sevanā pūjaneyyānaṃ pūjā ca tāsaṃ phalavibhūtivaṇṇanāyaṃ vuttanayeneva nibbānasugatihetuttā maṅgalanti veditabbā. Ito paraṃ tu mātikaṃ adassetvā eva yaṃ yattha maṅgalaṃ, taṃ vavatthapetvā tassa maṅgalattaṃ vibhāvayissāmāti.

现今由于“凡所吉祥法皆释其义显明吉祥相”此类题纲已列出，因此如此说——此颂中说愚者相处，智者相处，以及供养者对所供养物的三种吉祥。其愚者相处因害怕愚者相处而反转，为两世之利；智者相处、供养和被供养的功德则分别象征其果报。此皆为指向涅槃安乐之因成就的吉祥。今后再不见此题纲，便以“凡所吉祥法皆释其义显明吉祥相”为主线而释其义及吉祥。

Niṭṭhitā asevanā ca bālānanti imissā gāthāya atthavaṇṇanā.

『尼缚他』与『阿塞瓦那』者，谓之愚者，此为诗句的义理阐述。

Patirūpadesavāsocātigāthāvaṇṇanā“居于适宜地方”等偈的注释

§4

4. Evaṃ bhagavā ‘‘brūhi maṅgalamuttama’’nti ekaṃ ajjhesitopi appaṃ yācito bahudāyako uḷārapuriso viya ekāya gāthāya tīṇi maṅgalāni vatvā tato uttaripi devatānaṃ sotukāmatāya maṅgalānamatthitāya yesaṃ yesaṃ yaṃ yaṃ anukulaṃ, te te satte tattha tattha maṅgale niyojetukāmatāya ca ‘‘patirūpadesavāso cā’’tiādīhi gāthāhi punapi anekāni maṅgalāni vattumāraddho. Tattha paṭhamagāthāya tāva patirūpoti anucchaviko. Desoti gāmopi nigamopi nagarampi janapadopi yo koci sattānaṃ nivāso okāso. Vāsoti tattha nivāso. Pubbeti purā atītāsu jātīsu. Katapuññatāti upacitakusalatā. Attāti cittaṃ vuccati sakalo vā attabhāvo, sammāpaṇidhīti tassa attano sammā paṇidhānaṃ niyuñjanaṃ, ṭhapananti vuttaṃ hoti. Sesaṃ vuttanayamevāti. Ayamettha padavaṇṇanā.

世尊如是教诲说：“说出最胜吉祥。”尽管只有一句，这句话是请求少量的，但能多次传授，如同带刺之人一般，对于单句言辞宣说三种吉祥。因此又有众多吉祥的诗歌出现，旨在促使诸天听闻以达吉祥之意。释义中，首诗中“patirūpa”即“相应、合适”的解说。此处所说的“所在”，可指村落、市镇、城邑及诸族群，是众生的居所。“宿世”即过去生世，“善根”是因善行所生之福德心念。心或一切心的性质称为“自心”，正誓愿即自我确定的正当誓愿，所言即其定本。综上所述，此处为词义阐释。

Atthavaṇṇanā pana evaṃ veditabbā – patirūpadesavāso nāma yattha catasso parisā vicaranti, dānādīni puññakiriyavatthūni vattanti, navaṅgaṃ satthu sāsanaṃ dibbati, tattha nivāso sattānaṃ puññakiriyāya paccayattā maṅgalanti vuccati. Sīhaḷadīpapaviṭṭhakevaṭṭādayo cettha nidassanaṃ.

释义说：“patirūpadesavāso”是指四众僧团依止，以施舍等增上善法，生起九种上师教法中的吉祥行为，故称‘居所’。以此作为众生善行的条件与吉祥。此处援引锡兰岛及毗托等地为例证。

Aparo nayo – patirūpadesavāso nāma bhagavato bodhimaṇḍappadeso dhammacakkavattitappadeso dvādasayojanāya parisāya majjhe sabbatitthiyamataṃ bhinditvā yamakapāṭihāriyadassitakaṇḍamba rukkhamūlappadeso devorohaṇappadeso, yo vā panaññopi sāvatthirājagahādi buddhādhivāsappadeso, tattha nivāso sattānaṃ chaanuttariyappaṭilābhapaccayato maṅgalanti vuccati.

另一解说称，“patirūpadesavāso”是世尊菩提树下、转法轮处约十二由旬范围的僧众所在。他们从世界各方聚集，如同双叶奇花群聚于树根处，或登天处，又或是如沙沃提、罗迦呵等佛住处，称为众生因得安隐上乐缘故的吉祥居所。

Aparo nayo (mahāva. 259) – puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato paraṃ paccantimā janapadā, orato majjhe. Dakkhiṇapuratthimāya disāya sallavatī nāma nadī, tato paraṃ paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato paraṃ paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato paraṃ paccantimā janapadā, orato majjhe. Uttarāya disāya usīraddhajo nāma pabbato, tato paraṃ paccantimā janapadā, orato majjhe. Ayaṃ majjhimadeso āyāmena tīṇi yojanasatāni, vitthārena aḍḍhateyyāni, parikkhepena nava yojanasatāni honti. Eso patirūpadeso nāma.

另一解说指出北方有大象林名为林苑，在那北方有大寺庙，再南转为聚落中心，依此向西、南、北分别有若干重要场所，如萨拉瓦提河、塞陀迦尼迦镇及乌西啦长山等。整体宽广约三百由旬长，九百由旬周围，称此地为“相应居所”。

Ettha catunnaṃ mahādīpānaṃ dvisahassānaṃ parittadīpānañca issariyādhipaccakārakā cakkavattī uppajjanti, ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramiyo pūretvā sāriputtamoggallānādayo mahāsāvakā uppajjanti, dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā paccekabuddhā, cattāri aṭṭha soḷasa vā asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā sammāsambuddhā uppajjanti. Tattha sattā cakkavattirañño ovādaṃ gahetvā pañcasu sīlesu patiṭṭhāya saggaparāyaṇā honti. Tathā paccekabuddhānaṃ ovāde patiṭṭhāya, sammāsambuddhānaṃ pana buddhasāvakānaṃ ovāde patiṭṭhāya saggaparāyaṇā nibbānaparāyaṇā ca honti. Tasmā tattha vāso imāsaṃ sampattīnaṃ paccayato maṅgalanti vuccati.

这里说四大洲共两千小洲地方，诸王臣各自成为世尊，成就无数劫的波罗蜜，太多的长老弟子如沙利弗、摩诃迦罗等也随之出现，无数的辟支佛亦具足波罗蜜，大批的正觉世尊出现。众生承世尊戒律命令，奉行五戒，心向天界，辟支佛亦奉戒，正觉世尊及其弟子亦奉戒，心向涅槃。因此这里的居住地，因众生福德因缘成就而称为吉祥地处。

Pubbe katapuññatā nāma atītajātiyaṃ buddhapaccekabuddhakhīṇāsave ārabbha upacitakusalatā, sāpi maṅgalaṃ. Kasmā? Buddhapaccekabuddhasammukhato dassetvā buddhānaṃ buddhasāvakānaṃ vā sammukhā sutāya catuppadikāyapi gāthāya pariyosāne arahattaṃ pāpetīti katvā. Yo ca manusso pubbe katādhikāro ussannakusalamūlo hoti, so teneva kusalamūlena vipassanaṃ uppādetvā āsavakkhayaṃ pāpuṇāti yathā rājā mahākappino aggamahesī ca. Tena vuttaṃ ‘‘pubbe ca katapuññatā maṅgala’’nti.

所谓“过去所作善业”，是断除佛、辟支佛、阿拉汉余染后，起始成熟的善巧之行，此亦为吉祥。为何如此？因见佛陀、辟支佛或佛陀弟子时，读诵包含四句偈的经文末尾，修得阿拉汉果。人若先有丰富的善业，并且有如盛开的萝藦般清净的善根，则以此善根生起内观，达致余染断灭，如同国王大迦毗罗王与众王后一样。因此曾有言：“过去所作善业为吉祥。”

Attasammāpaṇidhi nāma idhekacco attānaṃ dussīlaṃ sīle patiṭṭhāpeti, assaddhaṃ saddhāsampadāya patiṭṭhāpeti, macchariṃ cāgasampadāya patiṭṭhāpeti. Ayaṃ vuccati ‘‘attasammāpaṇidhī’’ti , eso ca maṅgalaṃ. Kasmā? Diṭṭhadhammikasamparāyikaverappahānavividhānisaṃsādhigamahetutoti.

所谓“正自承担”，即在此处有些人立正自身，坚固戒律，坚诚信念，依于布施庄严自身。此谓“正自承担”，亦为吉祥。为何如此？因其具备断除见法和行法两种过失的素因，以此成就多种智慧，因此称为吉祥。

Evaṃ imissāpi gāthāya patirūpadesavāso ca, pubbe ca katapuññatā, attasammāpaṇidhī cāti tīṇiyeva maṅgalāni vuttāni. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

由此，在此处的偈文和相应解释中，先后称过去所作善业、正自承担二者为三种吉祥之一。这三者的吉祥性，已在此处逐一阐明。

Niṭṭhitā patirūpadesavāso cāti imissā gāthāya atthavaṇṇanā.

已完成的相应诠释，即是此处偈文的义理说明。

Bāhusaccañcātigāthāvaṇṇanā“多闻”等偈的注释

§5

5. Idāni bāhusaccañcāti ettha bāhusaccanti bahussutabhāvo. Sippanti yaṃ kiñci hatthakosallaṃ. Vinayoti kāyavācācittavinayanaṃ. Susikkhitoti suṭṭhu sikkhito. Subhāsitāti suṭṭhu bhāsitā. Yāti aniyataniddeso. Vācāti girā byappatho. Sesaṃ vuttanayamevāti. Ayamettha padavaṇṇanā.

第五部分“多闻”者，意为听闻广博。手巧者擅长劳动工艺。律者身语意三业的行为规范。训练有素者受过良好教导。善说者诸言合宜。至此为不定指，言语之传播也。此为词义说明。

Atthavaṇṇanā pana evaṃ veditabbā – bāhusaccaṃ nāma yaṃ taṃ ‘‘sutadharo hoti sutasannicayo’’ti (ma. ni. 1.339; a. ni. 4.22) ca ‘‘idhekaccassa bahukaṃ sutaṃ hoti, suttaṃ geyyaṃ veyyākaraṇa’’nti ca (a. ni. 4.6) evamādinā nayena satthusāsanadharattaṃ vaṇṇitaṃ, taṃ akusalappahānakusalādhigamahetuto anupubbena paramatthasaccasacchikiriyāhetuto ca maṅgalanti vuccati. Vuttañhetaṃ bhagavatā –

义理说明当如此了解——“多闻”即“为听者所持，成听闻聚集”（中部法集等经文语），又“有些听闻多，能诵能歌能释义”（相应经语）。依此可知，即此遵循佛陀教法之含义，由此斩断不善、成就善业，渐次成就究竟真实之理证的根由，故称为吉祥。此乃世尊所说之义。

‘‘Sutavā ca kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 7.67).

『诸比库，善知识弟子如果闻知，舍弃不善，修习善法，断除恶习，修习无缺，断除染污，自净其心』，如此说。

Aparampi vuttaṃ –

又有言说——

‘‘Dhatānaṃ dhammānaṃ atthamupaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahanto tulayati , tulayanto padahati padahanto kāyena ceva paramatthasaccaṃ sacchikaroti, paññāya ca ativijjha passatī’’ti (ma. ni. 2.432).

『审察法体之意，审察其意，法便于断尽；由断法尽而生意欲，由意欲生精进，由精进生均衡，由均衡生轻安、轻安时，以身证得究竟真实，并以智慧透彻观察』，如此言。

Apica agārikabāhusaccampi yaṃ anavajjaṃ, taṃ ubhayalokahitasukhāvahanato maṅgalanti veditabbaṃ.

此外，亦当知，正行之无过，与俗世大众利益安乐相应，为人所赞为吉祥。

Sippaṃ nāma agārikasippañca anagārikasippañca. Tattha agārikasippaṃ nāma yaṃ parūparodhavirahitaṃ akusalavivajjitaṃ maṇikārasuvaṇṇakārakammādikaṃ, taṃ idhalokatthāvahanato maṅgalaṃ. Anagārikasippaṃ nāma cīvaravicāraṇasibbanādisamaṇaparikkhārābhisaṅkharaṇaṃ, yaṃ taṃ ‘‘idha, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃ karaṇīyāni, tattha dakkho hotī’’tiādinā (dī. ni. 3.345; 360; a. ni. 10.17) nayena tattha tattha saṃvaṇṇitaṃ, yaṃ ‘‘nāthakaro dhammo’’ti ca vuttaṃ, taṃ attano ca paresañca ubhayalokahitasukhāvahanato maṅgalanti veditabbaṃ.

技艺有两种，士家技艺与非士家技艺。士家技艺者，指诸工匠之业，如宝石工匠、金银匠等业，因其为当世利益安乐所承载而为吉祥。非士家技艺者，则谓衣服的缝补、缠绕，以及僧侣用具的修理等事，由《律藏》中所说比库应熟知诸戒律应行之法，且依「不畜恶法」之说，既是自身及他人、两界利益安乐之所依，故亦为吉祥。

Vinayo nāma agārikavinayo ca anagārikavinayo ca. Tattha agārikavinayo nāma dasaakusalakammapathaviramaṇaṃ, so tattha susikkhito asaṃkilesāpajjanena ācāraguṇavavatthānena ca ubhayalokahitasukhāvahanato maṅgalaṃ. Anagārikavinayo nāma sattāpattikkhandhaanāpajjanaṃ, sopi vuttanayeneva susikkhito, catupārisuddhisīlaṃ vā anagārikavinayo, so yathā tattha patiṭṭhāya arahattaṃ pāpuṇāti, evaṃ sikkhanena susikkhito lokiyalokuttarasukhādhigamahetuto maṅgalanti veditabbo.

律者，谓士家律与非士家律。士家律指十善业道之戒，修习得具足，无染垢之行为品德，因具二界利益安乐而称为吉祥。非士家律者指七支受戒之净，依其修行亦得净戒或非士家律，若如是建基，证阿拉汉果，则为具足训练修习，成就此世及彼世安乐之缘故，应被知为吉祥。

Subhāsitā vācā nāma musāvādādidosavirahitā. Yathāha ‘‘catūhi, bhikkhave, aṅgehi samannāgato vācā subhāsitā hotī’’ti (su. ni. subhāsitasuttaṃ). Asamphappalāpā vācā eva vā subhāsitā. Yathāha –

『善言』者，谓远离妄语及来源于妄语之恶习。譬如『比库们，言语具足四法则时，即为善言』（出自《增支部·善言经》）。不杂乱纷乱之言亦为善言。譬如曰——

‘‘Subhāsitaṃ uttamamāhu santo,

『善言者，至上者，圣人谓之，

Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

言法而非非法是其第二，

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,

言亲善非逆敌是其第三，

Saccaṃ bhaṇe nālikaṃ taṃ catuttha’’nti. (su. ni. 452);

言真实非虚伪是其第四。』（出自《增支部》452经）

Ayampi ubhayalokahitasukhāvahanato maṅgalanti veditabbā. Yasmā ca ayaṃ vinayapariyāpannā eva, tasmā vinayaggahaṇena etaṃ asaṅgaṇhitvā vinayo saṅgahetabbo. Atha vā kiṃ iminā parissamena paresaṃ dhammadesanādivācā idha subhāsitā vācāti veditabbā. Sā hi yathā patirūpadesavāso, evaṃ sattānaṃ ubhayalokahitasukhanibbānādhigamapaccayato maṅgalanti vuccati. Āha ca –

此言能导引世间两利、安乐及吉祥，亦当视为乐善之语。且此乃律典所敷陈故，故于律藏中不作杂乱计，律亦应因之建构。又以此谨严禁护，谓他人法义等说法之言亦当视为善言。此如护身衣服，因众生得两世利乐及涅槃为成就缘故，故称其为吉祥言。世尊亦说——

‘‘Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

『如来所说之语，为安稳涅槃之道，断除苦恼之行，此即至上语。』

Dukkhassantakiriyāya, sā ve vācānamuttamā’’ti. (su. ni. 456);

（出自《增支部·尼柯耶》第456经）

Evaṃ imissā gāthāya bāhusaccaṃ, sippaṃ, vinayo susikkhito, subhāsitā vācāti cattāri maṅgalāni vuttāni. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

以此偈语为依，据真实之理，戒律精勤修习，言辞端正善巧，谓之四种吉祥语。且吉祥之意，于此处各得彰明。

Niṭṭhitā bāhusaccañcāti imissā gāthāya atthavaṇṇanā.

‘多语已尽’者，即本偈义理阐述终毕。

Mātāpituupaṭṭhānantigāthāvaṇṇanā“奉侍父母”等偈的注释

§6

6. Idāni mātāpituupaṭṭhānanti ettha mātu ca pitu cāti mātāpitu. Upaṭṭhānanti upaṭṭhahanaṃ. Puttānañca dārānañcāti puttadārassa saṅgaṇhanaṃ saṅgaho. Na ākulā anākulā. Kammāni eva kammantā. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

六、今说父母持护者，此中‘父母’即父与母。‘持护’者，谓持护之意。‘儿女’者，包括儿子与女儿之合称。此非扰乱或非扰乱义者，泛指行为与工作。此语义一并说明。

Atthavaṇṇanā pana evaṃ veditabbā – mātā nāma janikā vuccati, tathā pitā. Upaṭṭhānaṃ nāma pādadhovanasambāhanucchādananhāpanehi catupaccayasampadānena ca upakārakaraṇaṃ. Tattha yasmā mātāpitaro bahūpakārā puttānaṃ atthakāmā anukampakā, ye puttake bahi kīḷitvā paṃsumakkhitasarīrake āgate disvā paṃsuṃ puñchitvā matthakaṃ upasiṅghāyantā paricumbantā ca sinehaṃ uppādenti, vassasatampi mātāpitaro sīsena pariharantā puttā tesaṃ patikāraṃ kātuṃ asamatthā. Yasmā ca te āpādakā posakā imassa lokassa dassetāro, brahmasammatā pubbācariyasammatā, tasmā tesaṃ upaṭṭhānaṃ idha pasaṃsaṃ, pecca saggasukhañca āvahati. Tena maṅgalanti vuccati. Vuttañhetaṃ bhagavatā –

义解当知：‘母’指生养者，‘父’亦然。‘持护’谓以足浴、洗身、按摩、饮食诸四因缘而助益。因父母多方助养，爱护子女，心怀怜悯。子女若外出，污秽身体归来，父母察之，替子净污，按摩头顶，亲吻爱抚，生起慈爱之心。纵百年如一日，父母以头护其子，不能报此恩惠。且彼皆为饲养供养人，为此世间之觉者、梵天所许之先导。故于此誉以持护之功德，及来天上之乐。此即吉祥之义。世尊如是所说——

‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;

「婆罗门」者，即父母；「前行师」者，即前辈教师。

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

「应敬重者」指儿子们，「慈爱众生」者应对民众怀慈悲之心。

‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

因此，应当向父母顶礼并敬重睿智者；

Annena atha pānena, vatthena sayanena ca;

用食物及饮水，衣物和睡具供养；

Ucchādanena nhāpanena, pādānaṃ dhovanena ca.

以剪发、沐浴及洗脚等方式侍奉；

‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

以此供养之法，贤德者以善行事于父母。

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. (itivu. 106; jā. 2.20.181-183);

这里说『他们称赞他，后来在天上欢喜』。

Aparo nayo – upaṭṭhānaṃ nāma bharaṇakiccakaraṇakulavaṃsaṭṭhapanādipañcavidhaṃ, taṃ pāpanivāraṇādipañcavidhadiṭṭhadhammikahitasukhahetuto maṅgalanti veditabbaṃ. Vuttañhetaṃ bhagavatā –

还有一种方法，称为侍奉，是指承担家务劳动、维护家族传承等五种工作。其中由于消除恶业等五种法的正见而生的利益和安乐，称为吉祥，应当知道。世尊对此如是说——

‘‘‘Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi , kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjissāmi, atha vā pana petānaṃ kālakatānaṃ dakkhiṇaṃ anuppadassāmī’ti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti, pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādentī’’ti (dī. ni. 3.267).

『主人之子啊，儿子在五处，东边的父母应当照顾他，我则不负担他们，不要替他们做事，不要维护家族传承，不要承担礼物，在适当的时候，则应给已逝父母的鬼神奉献供养。主人之子啊，儿子在这五处，东边父母照料他，儿子们也在这五处出于慈悲，制止恶行，安置善业，学习技艺，用妻子作为条件束缚，按时行礼。』这五处是儿子在东边父母周围，父母照料他，儿子慈悲护持，止恶行，安善业，修技艺，舍财施与，定时行礼。

Apica yo mātāpitaro tīsu vatthūsu pasāduppādanena, sīlasamādāpanena, pabbajjāya vā upaṭṭhahati, ayaṃ mātāpituupaṭṭhākānaṃ aggo. Tassa taṃ mātāpituupaṭṭhānaṃ mātāpitūhi katassa upakārassa paccupakārabhūtaṃ anekesaṃ diṭṭhadhammikānaṃ samparāyikānañca atthānaṃ padaṭṭhānato maṅgalanti vuccati.

此外父母在三种生活条件中，如净化善根、具足戒律、出家受戒而照顾，这人则为父母照料之首。对其父母照料来说，这种回报是多种正见利益的基础，亦称为吉祥。

Puttadārassāti ettha attato jātā puttāpi dhītaropi puttāicceva saṅkhyaṃ gacchanti. Dārāti vīsatiyā bhariyānaṃ yā kāci bhariyā. Puttā ca dārā ca puttadāraṃ, tassa puttadārassa. Saṅgahoti sammānanādīhi upakārakaraṇaṃ. Taṃ susaṃvihitakammantatādidiṭṭhadhammikahitasukhahetuto maṅgalanti veditabbaṃ. Vuttañhetaṃ bhagavatā – ‘‘pacchimā disā puttadārā veditabbā’’ti ettha uddiṭṭhaṃ puttadāraṃ bhariyāsaddena saṅgaṇhitvā ‘‘pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā sammānanāya, anavamānanāya, anati cariyāya, issariyavossaggena, alaṅkārānuppadānena. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṃ anukampati, susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati dakkhā ca hoti analasā sabbakiccesū’’ti (dī. ni. 3.269).

所谓子女夫妇，也就是依次增长的子女及儿媳妇数量。儿媳妇是二十岁以上的妻子，无论是哪一个。儿子和儿媳构成儿媳关系。这种关系因为礼貌尊敬等而互相帮助。基于恰当地调理因缘所得的正见利益和安乐，应当知道是吉祥。世尊说——『西边应当察知儿媳』，这里所说的儿媳，指称妻子称谓中所包含的关系。『主人之子啊，五处应当由丈夫照顾西方的妻子，以恰当的尊敬、不轻慢、不放逸、顺从丈夫吩咐、不失装饰品个性，妻子在五处照料丈夫。在这五处丈夫慈悲妻子，这样妻子恰当地调理家务，是照料支撑者，不放逸，守护合适，能胜任并勤勉完成所有事。』

Ayaṃ vā aparo nayo – saṅgahoti dhammikāhi dānapiyavācātthacariyāhi saṅgaṇhanaṃ. Seyyathidaṃ – uposathadivasesu paribbayadānaṃ, nakkhattadivasesu nakkhattadassāpanaṃ, maṅgaladivasesu maṅgalakaraṇaṃ, diṭṭhadhammikasamparāyikesu atthesu ovādānusāsananti. Taṃ vuttanayeneva diṭṭhadhammikahitahetuto samparāyikahitahetuto devatāhipi namassanīyabhāvahetuto ca maṅgalanti veditabbaṃ. Yathāha sakko devānamindo –

这又是另一种方法，即以法义、布施善言善行等聚合体。比方说，每逢律仪日行布施，星宿日示星象，吉祥日行吉祥事，对正见法及传承利益事给予规劝和教导。这种由教言劝导所生的正见利益和传承利益，也是受天神敬礼而生之吉祥，理应了知。例如萨咖天帝说——

‘‘Ye gahaṭṭhā puññakarā, sīlavanto upāsakā;

『诸家庭中之福田，他日功德具足行持威仪的近事男，

Dhammena dāraṃ posenti, te namassāmi mātalī’’ti. (saṃ.ni.1.1.264);

以法而养其妻子者，我等敬礼之』」(收集义1.1.264)；

Anākulā kammantā nāma kālaññutāya patirūpakāritāya analasatāya uṭṭhānavīriyasampadāya, abyasanīyatāya ca kālātikkamanaappatirūpakaraṇasithilakaraṇādiākulabhāvavirahitā kasigorakkhavāṇijjādayo kammantā. Ete attano vā puttadārassa vā dāsakammakarānaṃ vā byattatāya evaṃ payojitā diṭṭheva dhamme dhanadhaññavuddhipaṭilābhahetuto maṅgalanti vuccanti. Vuttañhetaṃ bhagavatā –

所谓无障碍之业者，是指无时过失、无反作、勤勉精进、起立勇猛具足、不中断而超越时机反作、以及不受时机怠慢放逸等障之业种，譬如牛车夫、商人等之业。此等业者于自身或其子女、家奴所作之分明差别之行为，乃以见当法中，财富增益及稳固增长缘故而受用，故称为幸福。世尊曾宣说曰——

‘‘Patirūpakārī dhuravā, uṭṭhātā vindate dhana’’nti ca (su. ni. 185; saṃ. ni. 1.246).

『反作坚难，而起者得财』(沙利子启示185；收集义1.246)。

‘‘Na divā soppasīlena, rattimuṭṭhānadessinā;

『不于昼以正行，夜亦非无释放；

Niccaṃ mattena soṇḍena, sakkā āvasituṃ gharaṃ.

恒以中庸剃髮者，能居家中住』。

‘‘Atisītaṃ atiuṇhaṃ, atisāyamidaṃ ahu;

『极寒』者，『极热』者，『极昼』者，皆谓至极寒冷至极炎热至极白昼。

Iti vissaṭṭhakammante, atthā accenti māṇave.

如是在明确分类中，此义对学童们说。

‘‘Yodha sītañca uṇhañca, tiṇā bhiyyo na maññati;

『战士』者，既不认为寒冷及炎热更多，

Karaṃ purisakiccāni, so sukhaṃ na vihāyatī’’ti. (dī. ni. 3.253);

且为履行人事而作，其身不会受苦乐之扰。」（引自《长部·尼揵那经》第3卷第253节）

‘‘Bhoge saṃharamānassa, bhamarasseva irīyato;

『财物积聚者』，内心如蜜蜂一般好怒，

Bhogā sannicayaṃ yanti, vammikovūpacīyatī’’ti. ca evamādi (dī. ni. 3.265);

财物渐成积聚时，恶贱之人则加以掠夺。」此乃如是等义。（引自《长部·尼揵那经》第3卷第265节）

Evaṃ imissā gāthāya mātuupaṭṭhānaṃ, pituupaṭṭhānaṃ, puttadārassa saṅgaho, anākulā ca kammantāti cattāri maṅgalāni vuttāni, puttadārassa saṅgahaṃ vā dvidhā katvā pañca, mātāpituupaṭṭhānaṃ vā ekameva katvā tīṇi. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

依此偈语，关于养育父母、养育子女妻子的关怀，称为“不搅乱的业”，讲说了四种吉祥事，这养育子女妻子的关怀可以分作两类，共五件事，或单独养育父母，只有三件事。吉祥性质就在于此处，各自分别阐明。

Niṭṭhitā mātāpituupaṭṭhānanti imissā gāthāya atthavaṇṇanā.

所谓养育父母即是此偈语的意义阐述。

Dānañcātigāthāvaṇṇanā“布施”等偈的注释

§7

7. Idāni dānañcāti ettha dīyate imināti dānaṃ, attano santakaṃ parassa paṭipādīyatīti vuttaṃ hoti. Dhammassa cariyā, dhammā vā anapetā cariyā dhammacariyā. Ñāyante ‘‘amhākaṃ ime’’ti ñātakā. Na avajjāni anavajjāni, aninditāni agarahitānīti vuttaṃ hoti. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

第七：‘现在说布施’，此处‘赋予’指布施，即自己拥有的给予他人，这样说。身行佛法，或法身所行，称为行法。亲属中自称‘这些是我们的’，说的是亲缘关系。有不可侵害的，没有可指责的，没有轻慢的，如是说。‘全部’是指以上所述内容。这就是词句的解释。

Atthavaṇṇanā pana evaṃ veditabbā – dānaṃ nāma paraṃ uddissa subuddhipubbikā annādidasadānavatthupariccāgacetanā, taṃsampayutto vā alobho. Alobhena hi taṃ vatthuṃ parassa paṭipādeti, tena vuttaṃ ‘‘dīyate imināti dāna’’nti. Taṃ bahujanapiyamanāpatādīnaṃ diṭṭhadhammikasamparāyikānaṃ phalavisesānaṃ adhigamahetuto maṅgalanti vuccati. ‘‘Dāyako, sīha dānapati, bahuno janassa piyo hoti manāpo’’ti evamādīni (a. ni. 5.34) cettha suttāni anussaritabbāni.

意义阐释应如此理解——所谓布施，是为了他人利益，先有正觉者布施的因，示现供养意愿及供养之念，并与此同事附着于此，称为无贪。正是无贪使此事成就，因而说‘赋予即是布施’。它是多众所喜爱，消除敌害者，具有法的相续传承，使众增加良好果报的因，因此被称为吉祥。经典中说：‘布施者、像狮子般的布施主，受人爱敬，喜悦众生’等，诸如此类经典应当忆念。

Aparo nayo – dānaṃ nāma duvidhaṃ āmisadānaṃ, dhammadānañca, tattha āmisadānaṃ vuttappakārameva. Idhalokaparalokadukkhakkhayasukhāvahassa pana sammāsambuddhappaveditassa dhammassa paresaṃ hitakāmatāya desanā dhammadānaṃ, imesañca dvinnaṃ dānānaṃ etadeva aggaṃ. Yathāha –

另一种说法——所谓布施，有两类，即物质布施与法布施，其中物质布施指的是捐赠物品。现世与后世苦灭乐来的理趣讲述，乃正觉者所明了的法，为利益他人而说的教法赠与称为法布施，这二者的赠与中，法布施为上。如下偈所说——

‘‘Sabbadānaṃ dhammadānaṃ jināti,

『诸种布施中，法布施为最胜，』

Sabbarasaṃ dhammaraso jināti;

诸法的清净味胜过一切，能征服一切心。

Sabbaratiṃ dhammarati jināti,

对一切法的乐爱胜过一切乐焰，能征服一切心，

Taṇhakkhayo sabbadukkhaṃ jinātī’’ti. (dha. pa. 354);

渴爱断尽则能征服一切苦难。」（达那经·巴利第354偈）

Tattha āmisadānassa maṅgalattaṃ vuttameva. Dhammadānaṃ pana yasmā atthapaṭisaṃveditādīnaṃ guṇānaṃ padaṭṭhānaṃ, tasmā maṅgalanti vuccati. Vuttañhetaṃ bhagavatā –

其中，为世间施舍的吉祥已如前所说。法施则因为具备利益体验诸德之基础，故称为吉祥。世尊开示曰：

‘‘Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī cā’’ti evamādi (a. ni. 5.26).

「比库们，凡比库如实如全地广宣所闻所知法时，彼于其法中即生利益相应，法相应。」如是开示。（增支第5卷第26经）

Dhammacariyā nāma dasakusalakammapathacariyā. Yathāha – ‘‘tividhā kho gahapatayo kāyena dhammacariyā samacariyā hotī’’ti evamādi. Sā panesā dhammacariyā saggalokūpapattihetuto maṅgalanti veditabbā. Vuttañhetaṃ bhagavatā – ‘‘dhammacariyāsamacariyāhetu kho gahapatayo evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti (ma. ni. 1.439).

法行者即指十善业道的践行者。如言：「居士们身体行法有三种相对应的法行。」此法行应知是令天世得升天的因缘。佛亦说：

Ñātakā nāma mātito vā pitito vā yāva sattamā pitāmahayugā sambandhā. Tesaṃ bhogapārijuññena vā byādhipārijuññena vā abhihatānaṃ attano samīpaṃ āgatānaṃ yathābalaṃ ghāsacchādanadhanadhaññādīhi saṅgaho pasaṃsādīnaṃ diṭṭhadhammikānaṃ sugatigamanādīnañca samparāyikānaṃ visesādhigamānaṃ hetuto maṅgalanti vuccati.

亲属关系者，谓父母、祖父母等，最长可达七代祖先。因他们施与享用或疾病治愈等恩惠，来至自己身边者，犹如以草、树叶、树枝、谷物等尽力集合，所获诸善如顺利往生等特殊因缘，即谓吉祥。

Anavajjāni kammāni nāma uposathaṅgasamādānaveyyāvaccakaraṇaārāmavanaropanasetukaraṇādīni kāyavacīmanosucaritakammāni. Tāni hi nānappakārahitasukhādhigamahetuto maṅgalanti vuccanti. ‘‘Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyā’’ti evamādīni cettha suttāni (a. ni. 8.43) anussaritabbāni.

无过失的行为，谓遵守五戒、持守斋戒净戒、禁止恶口、远离侵害生命等行为，亦即身语意诸行正当。此等种种行为之故，得安乐且无害，故谓吉祥。『居士维萨迦，若有妇女或男子具足八支斋戒，坚坐静处至身尽时，死后可得天界与诸大王天神交往』，此类经文当谨记。

Evaṃ imissā gāthāya dānañca, dhammacariyā ca, ñātakānañca saṅgaho, anavajjāni kammānīti cattāri maṅgalāni vuttāni. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

如是，此偈内说施与行持及亲属供养、无过失行为，谓四种吉祥。其吉祥之理，于彼处处有所显明。

Niṭṭhitā dānañcāti imissā gāthāya atthavaṇṇanā.

「施已满足」者，即本偈文中施事义解说。

Āratītigāthāvaṇṇanā“避离”等偈的注释

§8

8. Idāni āratī viratīti ettha āratīti āramaṇaṃ, viratīti viramaṇaṃ, viramanti vā etāya sattāti virati. Pāpāti akusalā. Madanīyaṭṭhena majjaṃ, majjassa pānaṃ majjapānaṃ, tato majjapānā. Saṃyamanaṃ saṃyamo appamajjanaṃ appamādo. Dhammesūti kusalesu. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

八、现今断除贪欲之意。此处“贪”即贪欲，谓饮酒、沉溺等；“断”谓止息、弃绝、断绝。止息即戒慎、勤勉、不放逸。善法集合，此即词义说明。

Atthavaṇṇanā pana evaṃ veditabbā – ārati nāma pāpe ādīnavadassāvino manasā eva anabhirati. Virati nāma kammadvāravasena kāyavācāhi viramaṇaṃ, sā cesā virati nāma sampattavirati, samādānavirati, samucchedaviratīti tividhā hoti, tattha yā kulaputtassa attano jātiṃ vā kulaṃ vā gottaṃ vā paṭicca ‘‘na me etaṃ patirūpaṃ, yvāhaṃ imaṃ pāṇaṃ haneyyaṃ, adinnaṃ ādiyeyya’’ntiādinā nayena sampattavatthuto virati, ayaṃ sampattavirati nāma. Sikkhāpadasamādānavasena pavattā samādānavirati nāma, yassā pavattito pabhuti kulaputto pāṇātipātādīni na karoti. Ariyamaggasampayuttā samucchedavirati nāma, yassā pavattito pabhuti ariyasāvakassa pañca bhayāni verāni vūpasantāni honti. Pāpaṃ nāma yaṃ taṃ ‘‘pāṇātipāto kho, gahapatiputta, kammakileso, adinnādānaṃ…pe… kāmesumicchācāro…pe… musāvādo’’ti evaṃ vitthāretvā –

释义应明此：贪欲即心起不良及障碍心；断即依修止恶戒门，身语止息，不作恶。断有三类：存身家子不作无义之事，如不杀生盗窃等，谓功德断；守戒不犯止于戒律，谓戒断；于圣道踪迹具足不犯五逆，谓断尽。所谓恶业，为杀生、偷盗、邪淫、妄语等行为。此乃详述其义。

‘‘Pāṇātipāto adinnādānaṃ, musāvādo ca vuccati;

杀生、不取非法之物、妄语是也；

Paradāragamanañceva, nappasaṃsanti paṇḍitā’’ti. (dī. ni. 3.245) –

又不通奸，智慧者不结网罗。”（《增支部·律藏》第3卷第245经）

Evaṃ gāthāya saṅgahitaṃ kammakilesasaṅkhātaṃ catubbidhaṃ akusalaṃ, tato pāpā. Sabbāpesā ārati ca virati ca diṭṭhadhammikasamparāyikabhayaverappahānādinānappakāravisesādhigamahetuto maṅgalanti vuccati. ‘‘Pāṇātipātā paṭivirato kho, gahapatiputta, ariyasāvako’’tiādīni cettha suttāni anussaritabbāni.

此咏歌集合了名为烦恼的业障，归为四种不善行为，即罪业种。故称为邪恶。诸恶皆生起，离欲心而出离，远离依主观见作恶之习，破戒心防项诸恶，胆怯恶果而断恶，故能获善报，此称为吉祥：『杀生戒坚定守护，舍宅子，尊敬圣弟子』诸此，经典应当依次念诵。

Majjapānā saṃyamo nāma pubbe vuttasurāmerayamajjappamādaṭṭhānā veramaṇiyā evetaṃ adhivacanaṃ. Yasmā pana majjapāyī atthaṃ na jānāti, dhammaṃ na jānāti, mātu antarāyaṃ karoti, pitu buddhapaccekabuddhatathāgatasāvakānampi antarāyaṃ karoti, diṭṭheva dhamme garahaṃ samparāye duggatiṃ aparāpariye ummādañca pāpuṇāti. Majjapānā pana saṃyamo tesaṃ dosānaṃ vūpasamaṃ tabbiparītaguṇasampadañca pāpuṇāti. Tasmā ayaṃ majjapānā saṃyamo maṅgalanti veditabbo.

所谓饮酒节制，是先前已宣说的戒除酒醉与酒精之过失。因饮酒者无知不晓法，妨碍母亲，父亲，佛，辟支佛，如来及弟子，妨碍正法，着迷于世俗，堕落恶道，嗜酒昏乱。饮酒节制能平息此等烦恼，令清净合宜且具德行，故当知饮酒节制为吉祥。

Kusalesu dhammesu appamādo nāma ‘‘kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā, asātaccakiriyatā, anaṭṭhitakiriyatā, olīnavuttitā, nikkhittachandatā, nikkhittadhuratā, anāsevanā, abhāvanā, abahulīkammaṃ, anadhiṭṭhānaṃ, ananuyogo, pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ, ayaṃ vuccati pamādo’’ti (vibha. 846). Ettha vuttassa pamādassa paṭipakkhavasena atthato kusalesu dhammesu satiyā avippavāso veditabbo. So nānappakārakusalādhigamahetuto amatādhigamahetuto ca maṅgalanti vuccati . Tattha ‘‘appamattassa ātāpino’’ti ca (ma. ni. 2.18; a. ni. 5.26), ‘‘appamādo amataṃ pada’’nti ca, evamādi (dha. pa. 21) satthu sāsanaṃ anussaritabbaṃ.

勤谨不懈，即善法中称为无懈怠，指对于善法修习不漫不苟，不作有害不正之事，不懈怠懈散，不起嗜欲，不起瞋恚，不放逸，不妄言，不行邪行，不不善多作，不违持戒，不悖离修习，未曾放弃努力，未曾违缘。若如此等懈怠，称为懈怠。对此懈怠相反，是善法中正念清净不放逸，能得诸善法互相辅助、守护、永不灭失，如此称为吉祥。其说有“勤谨之人无懈怠”（《中部·卷2·第18经》、《增壹阿含·卷5·第26经》），又云“懈怠即为死地”（《法句经·第21偈》），此等经典理应遵行。

Evaṃ imissā gāthāya pāpā virati, majjapānā saṃyamo, kusalesu dhammesu appamādoti tīṇi maṅgalāni vuttāni. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

由此咏歌中三种吉祥即恶出离、饮酒节制与善法中勤谨，皆具体明述各自的吉祥意义。

Niṭṭhitā āratīti imissā gāthāya atthavaṇṇanā.

「断尽烦恼」此句是对该偈的义理解释。

Gāravocātigāthāvaṇṇanā「恭敬等」偈的注释

§9

9. Idāni gāravo cāti ettha gāravoti garubhāvo. Nivātoti nīcavuttitā. Santuṭṭhīti santoso . Katassa jānanatā kataññutā. Kālenāti khaṇena samayena. Dhammassa savanaṃ dhammassavanaṃ. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

第九节此处『尊敬』意指『尊贵之心』。『堕落』意指『品行低下』。『满足』意指『内心满足』。『知恩』意指『知晓其因果，感恩知义』。『时间』意指『此时此刻』。『闻法』意指『听闻正法』。『余下句乃阐释该词义』。

Atthavaṇṇanā pana evaṃ veditabbā – gāravo nāma garukārappayogārahesu buddhapaccekabuddhatathāgatasāvakaācariyupajjhāyamātāpitujeṭṭhakabhātikabhaginīādīsu yathānurūpaṃ garukāro garukaraṇaṃ sagāravatā. Sa cāyaṃ gāravo yasmā sugatigamanādīnaṃ hetu. Yathāha –

义理解释应如是知：尊敬，即体现在众多恭敬实施者，如佛、辟支佛、如来、弟子、老师、师长、母亲、父亲、长兄、长姐等，皆依其身份各得相应尊敬。尊敬此者，因聚善行之故，能导向善趣。就如言：

‘‘Garukātabbaṃ garuṃ karoti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa…pe… upapajjati, sace manussattaṃ āgacchati, yattha yattha paccājāyati, uccākulīno hotī’’ti (ma. ni. 3.295).

「应当尊敬者，尊敬；应当敬重者，敬重；应当礼拜者，礼拜。彼以此业，如是专心，安住正定，身虽灭尽，往生善趣天上人间。若非如此，生于人间则具恶行。」（中古律藏启示）

Yathā cāha – ‘‘sattime, bhikkhave, aparihāniyā dhammā. Katame satta? Satthugāravatā’’tiādi (a. ni. 7.33), tasmā maṅgalanti vuccati.

又如经言：「比库们，有七件不可损坏之法。其一即是尊师敬法。」故称此为吉祥事。

Nivāto nāma nīcamanatā nivātavuttitā, yāya samannāgato puggalo nihatamāno nihatadappo pādapuñchanakacoḷasadiso chinnavisāṇausabhasamo uddhaṭadāṭhasappasamo ca hutvā saṇho sakhilo sukhasambhāso hoti, ayaṃ nivāto. Svāyaṃ yasādiguṇappaṭilābhahetuto maṅgalanti vuccati. Āha ca ‘‘nivātavutti atthaddho, tādiso labhate yasa’’nti evamādi (dī. ni. 3.273).

『堕落』意指心灵品德之堕落，表现为陷入打击压迫状态，如被捆缚、截断脚筋、伤损筋骨及血肉等，令其紧绷痛苦，陷入自苦状态，此即所谓堕落。因而称之为吉祥事，正所谓“堕落者受义利，得此荣誉”。又说「堕落意指行为可害众，然由此得名誉」等。（阐释见深律藏）

Santuṭṭhi nāma itarītarapaccayasantoso, so dvādasavidho hoti. Seyyathidaṃ – cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. Evaṃ piṇḍapātādīsu.

满足名为依据种种不同而生的满足，分为十二种。例如，衣服满足依得衣服而得满足，依身体力量而得满足，依合适相称而得满足，共三种。对布施等亦如是。

Tassāyaṃ pabhedavaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā. So teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. Atha pana bhikkhu ābādhiko hoti, garuṃ cīvaraṃ pārupanto oṇamati vā kilamati vā, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo bhikkhu paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghaṃ cīvaraṃ labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ bahussutānañca anurūpa’’nti tesaṃ datvā attanā saṅkārakūṭā vā aññato vā kutoci nantakāni uccinitvā saṅghāṭiṃ karitvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.

此处分述其差别：比库获得衣服，或美好或不美好，唯用其所得，不取他物，得物亦不贪取，此谓其对衣服因得的满足。又有比库身患不适，穿着粗劣衣服，或遮盖或缠绕，虽粗重不便，然与同处僧众共换衣服，轻便可行，亦得满足，是谓依身体力量而得的衣服满足。又有比库获得法器精净者，得之一件不俗的长老衣，适合长老久远出家资历及闻学，此衣如自制成或他处采集，捣净剪裁，穿着以示庄严，亦得满足，是谓依合适相称而得的衣服满足。

Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Atha pana bhikkhu ābādhiko hoti, lūkhaṃ piṇḍapātaṃ bhuñjitvā gāḷhaṃ rogātaṅkaṃ pāpuṇāti, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato sappimadhukhīrādīni bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bhikkhu paṇītaṃ piṇḍapātaṃ labhati, so ‘‘ayaṃ piṇḍapāto therānaṃ cirapabbajitānaṃ aññesañca paṇītapiṇḍapātaṃ vinā ayāpentānaṃ sabrahmacārīnaṃ anurūpo’’ti tesaṃ datvā attanā piṇḍāya caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso.

此处说比库获得布施食物，或脏或净，唯用其所得，不取他物，得物亦不贪此谓对布施所得的满足。又有比库身患不适，食用脏布施，获得顽固疾病，然将此食布施他比库，自食蜂蜜乳等清净食物而修行，亦得满足，是谓依身体力量而得的布施满足。又有比库获得洁净善食，知此为久远出家长老与众多出家人应得的布施，分施众生，自行布施后食此食，亦得满足，是谓依合适相称而得的布施满足。

Idha pana bhikkhuno senāsanaṃ pāpuṇāti. So teneva santussati, puna aññaṃ sundaratarampi pāpuṇantaṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso. Atha pana bhikkhu ābādhiko hoti, nivātasenāsane vasanto ativiya pittarogādīhi āturīyati. So taṃ sabhāgassa bhikkhuno datvā tassa pāpuṇane savāte sītalasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. Aparo bhikkhu sundaraṃ senāsanaṃ pattampi na sampaṭicchati ‘‘sundarasenāsanaṃ pamādaṭṭhānaṃ, tatra nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa ca puna paṭibujjhato kāmavitakko samudācaratī’’ti. So taṃ paṭikkhipitvā ajjhokāsarukkhamūlapaṇṇakuṭīsu yattha katthaci nivasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso.

此处说比库获得僧所居处，唯用其所得，不计较更美居处，此谓对居处的因得满足。若比库身患疾苦，居处简陋，日日受风病缠身，将此居处布施给同住比库，自己在凉爽风处稍作安歇，仍得满足，是谓依身体力量而得的居处满足。又有比库获得美丽居所，却不愿依止，谓美居所为放逸之所，居于此地易生昏沉嗜睡及欲念思维，故舍之，尽管居处简陋茅舍中，也能安住满足，是谓依合适相称而得的居处满足。

Idha pana bhikkhu bhesajjaṃ labhati harītakaṃ vā āmalakaṃ vā. So teneva yāpeti, aññehi laddhasappimadhuphāṇitādimpi na pattheti, labhantopi na gaṇhāti, ayamassa gilānapaccaye yathālābhasantoso. Atha pana bhikkhu ābādhiko hoti, telenatthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telena bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo bhikkhu ekasmiṃ bhājane pūtimuttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ ‘‘gaṇhatha, bhante, yadicchasī’’ti vuccamāno sacassa tesaṃ dvinnamaññatarenapi byādhi vūpasammati, atha ‘‘pūtimuttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti ca ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyoti vutta’’nti (mahāva. 128) ca cintento catumadhurabhesajjaṃ paṭikkhipitvā pūtimuttaharītakena bhesajjaṃ karontopi paramasantuṭṭhova hoti. Ayamassa gilānapaccaye yathāsāruppasantoso.

此处说比库获得药物，如哈利达或阿摩罗，经常依此疗疾，唯用所得，不取他物，此谓对病患条件的因得满足。若比库身患不适，获得涂搽之油，施与他比库，由其亲手涂药而修行，亦得满足，是谓依身体力量而得的病患条件满足。又有比库在一餐中置净哈利达，口中含甘露药，邀请同道食用，致二病得缓解，且称此为佛与圣者所赞，命令修行此净药，以此为依止而生发精进，舍弃其他四味药物，依此净哈利达疗治，深得满足，是谓依合适相称而得的病患条件满足。

Evaṃpabhedo sabbopeso santoso santuṭṭhīti vuccati. Sā atricchatāmahicchatāpāpicchatādīnaṃ pāpadhammānaṃ pahānādhigamahetuto, sugatihetuto, ariyamaggasambhārabhāvato, cātuddisādibhāvahetuto ca maṅgalanti veditabbā. Āha ca –

如此分类称谓为身心诸处全体的满足，谓满足即是满足。此满足为弃除贪、瞋、痴、恶行等恶法之因，亦为至善境地之因，及成就圣道之根本，同时亦为四无量心及其他功德的因缘与吉祥标志。又如经典中说——

‘‘Cātuddiso appaṭigho ca hoti,

『四方无怨』者，谓没有怨恨之心，心无所瞋，

Santussamāno itarītarenā’’ti. evamādi (su. ni. 42);

『满足于现状，不求越他方』。如此等义，见此教法（相应部增支经42）。

Kataññutā nāma appassa vā bahussa vā yena kenaci katassa upakārassa punappunaṃ anussaraṇabhāvena jānanatā. Apica nerayikādidukkhaparittāṇato puññāni eva pāṇīnaṃ bahūpakārāni, tato tesampi upakārānussaraṇatā kataññutāti veditabbā. Sā sappurisehi pasaṃsanīyādinānappakāravisesādhigamahetuto maṅgalanti vuccati. Āha ca ‘‘dveme, bhikkhave, puggalā dullabhā lokasmiṃ. Katame dve? Yo ca pubbakārī yo ca kataññū katavedī’’ti (a. ni. 2.120).

所谓感恩，乃指因曾受或多或少某人之恩惠，反复忆念基于此恩惠而生之知恩心。又有因见地狱等苦难，了知福报甚多，乃至众生多蒙惠利，基于对其诸恩的反复忆念，称为感恩。此乃圣贤所赞叹之缘故，是成就诸善之因。世尊曾说：『比库们，世间有两种难得之人，为何？一者先行施恩者，一者知恩感恩者。』（增支部阿含2.120）

Kālena dhammassavanaṃ nāma yasmiṃ kāle uddhaccasahagataṃ cittaṃ hoti, kāmavitakkādīnaṃ vā aññatarena abhibhūtaṃ, tasmiṃ kāle tesaṃ vinodanatthaṃ dhammassavanaṃ. Apare āhu ‘‘pañcame pañcame divase dhammassavanaṃ kālena dhammassavanaṃ nāma. Yathāha āyasmā anuruddho ‘pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāmā’’’ti (ma. ni. 1.327; mahāva. 466).

所谓善时闻法，即于适宜时机，心不为散乱牵引，或为欲念等所压，故闻法得乐，乃谓善时闻法。又有云：『第五日第五日皆为善时闻法，正如尊者阿努儒达所说：「吾等于五日日日，恒坐听法，闻受法语。」』（中部尼柯耶1.327；大般涅槃经466）

Apica yasmiṃ kāle kalyāṇamitte upasaṅkamitvā sakkā hoti attano kaṅkhāvinodakaṃ dhammaṃ sotuṃ, tasmiṃ kālepi dhammassavanaṃ kālena dhammassavananti veditabbaṃ. Yathāha ‘‘te kālena kālaṃ upasaṅkamitvā paripucchati paripañhatī’’tiādi (dī. ni. 3.358). Tadetaṃ kālena dhammassavanaṃ nīvaraṇappahānacaturānisaṃsaāsavakkhayādinānappakāravisesādhigamahetuto maṅgalanti veditabbaṃ. Vuttañhetaṃ –

又如在适当时机，于善友处得以亲近，能亲闻安心解惑之法，此时亦称为善时闻法。如经文所说：『彼于时节，亲近时节，询问时节，问答时节。』（增支部尼柯耶3.358）此种善时闻法是弃除心所碍蔽、断除烦恼，及证诸圣果等殊胜成就之缘，因缘成就，应当视为吉祥之法。经中言：

‘‘Yasmiṃ , bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇā tasmiṃ samaye na hontī’’ti ca (saṃ. ni. 5.219).

『比库们，时有圣弟子以骨灰作念，调伏心念，心神具足，倾心倾意聆听已闻法语，此时则五盖烦恼俱不作祟。』（相应部尼柯耶5.219）

‘‘Sotānugatānaṃ, bhikkhave, dhammānaṃ…pe… suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā’’ti ca (a. ni. 4.191).

「比库们，于顺从之法……等中，四种深刻理解乃是必要条件」云云（出自《增支部·正文》第4卷第191经）。

‘‘Cattārome, bhikkhave, dhammā kālena kālaṃ sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti. Katame cattāro? Kālena dhammassavana’’nti ca evamādi (a. ni. 4.147).

「比库们，有四种法，随时间适当修习、善巧持续，渐次灭尽烦恼。何为四者？即随时闻法」等语（出自《增支部·正文》第4卷第147经）。

Evaṃ imissā gāthāya gāravo, nivāto, santuṭṭhi, kataññutā, kālena dhammassavananti pañca maṅgalāni vuttāni. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

于是对本段偈文中尊敬、谦和、满足、感恩、随时闻法五种吉祥事，分别作了相应阐述，称为五吉祥。其中吉祥之意，于彼处皆有细致展开。

Niṭṭhitā gāravo cāti imissā gāthāya atthavaṇṇanā.

在此偈文中尊敬已成就之义的说明。

Khantīcātigāthāvaṇṇanā「忍耐等」偈的注释

§10

10. Idāni khantī cāti ettha khamanaṃ khanti. Padakkhiṇaggāhitāya sukhaṃ vaco asminti suvaco, suvacassa kammaṃ sovacassaṃ, sovacassassa bhāvo sovacassatā. Kilesānaṃ samitattā samaṇā. Dassananti pekkhanaṃ. Dhammassa sākacchā dhammasākacchā. Sesaṃ vuttanayamevāti. Ayaṃ padavaṇṇanā.

第十，今说『忍』，即容忍之意。此词语意指顺畅说话，是指偕同行善言，善行。净除烦恼者称为修行者。『见』即观察、察看。与法语共称法语会话。此乃对词义的说明。

Atthavaṇṇanā pana evaṃ veditabbā – khanti nāma adhivāsanakkhanti, tāya samannāgato bhikkhu dasahi akkosavatthūhi akkosante vadhabandhādīhi vā vihesante puggale asuṇanto viya apassanto viya ca nibbikāro hoti khantivādī viya. Yathāha –

义理释说应如此理解：忍即承受之忍，具足此者比库，纵有十种辱骂、诽谤、甚至杀害意图攻击者，而彼仍如未闻未见，心清净，不生嗔恨之忍耐者。正如经典所言——

‘‘Ahu atītamaddhānaṃ, samaṇo khantidīpano;

“过去的时光已经逝去，沙门是耐心的明灯；

Taṃ khantiyāyeva ṭhitaṃ, kāsirājā achedayī’’ti. (jā. 1.4.51);

正因为有此耐心而坚立，如迦尸国王斩灭一切。”（《经集》1.4.51）

Bhadrakato vā manasi karoti tato uttari aparādhābhāvena āyasmā puṇṇatthero viya. Yathāha so –

心念上作善者，后因过失，具寿长老如是。譬如他说——

‘‘Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’’’tiādi (ma. ni. 3.396; saṃ. ni. 4.88).

“若吾，尊者，忍受不了非善言语责骂侮辱时，世人便会如此议论我：‘此人本性温善，却不能忍受非善言语侮辱；正因为此，我手持武器对他还击。’”等语（《大念处经注》3.396；《集论注》4.88）

Yāya ca samannāgato isīnampi pasaṃsanīyo hoti. Yathāha sarabhaṅgo isi –

拥有如是品质者，连老翁也令人称赞。譬如独行老翁（Sarabhaṅga）——

‘‘Kodhaṃ vadhitvā na kadāci socati,

“杀恼怒后，愤怒永不生起，

Makkhappahānaṃ isayo vaṇṇayanti;

驱除虫蚊者，贤士称赞之；

Sabbesaṃ vuttaṃ pharusaṃ khametha,

一切所说的粗恶语，应当宽容忍受，

Etaṃ khantiṃ uttamamāhu santo’’ti. (jā. 2.17.64);

贤者谓此忍耐为至上忍。〔《生经》2.17.64〕

Devatānampi pasaṃsanīyo hoti. Yathāha sakko devānamindo –

连天人亦当称赞它。正如萨咖天帝所说：

‘‘Yo have balavā santo, dubbalassa titikkhati;

“坚强的贤者，能忍受软弱者；

Tamāhu paramaṃ khantiṃ, niccaṃ khamati dubbalo’’ti. (saṃ. ni. 1.250-251);

彼谓此为最高的忍耐，常常宽恕软弱者。”〔《杂藏毗尼》1.250-251〕

Buddhānampi pasaṃsanīyo hoti. Yathāha bhagavā –

佛亦当称赞。如同世尊所言——

‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

“愤怒杀害之类，若有人忍受不动怒；

Khantībalaṃ balāṇīkaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 399);

忍力强大无畏，我对此婆罗门如是说。”（《法句经》399）

Sā panesā khanti etesañca idha vaṇṇitānaṃ aññesañca guṇānaṃ adhigamahetuto maṅgalanti veditabbā.

在此，所谓的忍耐乃是上述所说的品质中的一种，且被认为是其它德行获得之因缘，应当了知。

Sovacassatā nāma sahadhammikaṃ vuccamāne vikkhepaṃ vā tuṇhībhāvaṃ vā guṇadosacintanaṃ vā anāpajjitvā ativiya ādarañca gāravañca nīcamanatañca purakkhatvā sādhūti vacanakaraṇatā. Sā sabrahmacārīnaṃ santikā ovādānusāsanippaṭilābhahetuto dosappahānaguṇādhigamahetuto ca maṅgalanti vuccati.

所谓整心清洁，即称为同法相应，摒弃散乱或寂静状态，亦不产生对德行之非议思惟，超越过激和轻视，具有极大尊敬与恭敬，此谓持戒称善。此品为出家众近侍时，得教诲劝导之因缘，也是摈恶从善，得各种善德之因缘，故称为吉祥。

Samaṇānaṃ dassanaṃ nāma upasamitakilesānaṃ bhāvitakāyavacīcittapaññānaṃ uttamadamathasamathasamannāgatānaṃ pabbajitānaṃ upasaṅkamanupaṭṭhānānussaraṇassavanadassanaṃ, sabbampi omakadesanāya dassananti vuttaṃ, taṃ maṅgalanti veditabbaṃ. Kasmā? Bahūpakārattā. Āha ca ‘‘dassanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī’’tiādi (itivu. 104). Yato hitakāmena kulaputtena sīlavante bhikkhū gharadvāraṃ sampatte disvā yadi deyyadhammo atthi, yathābalaṃ deyyadhammena patimānetabbā. Yadi natthi, pañcapatiṭṭhitaṃ katvā vanditabbā. Tasmimpi asampajjamāne añjaliṃ paggahetvā namassitabbā, tasmimpi asampajjamāne pasannacittena piyacakkhūhi sampassitabbā. Evaṃ dassanamūlakenapi hi puññena anekāni jātisahassāni cakkhumhi rogo vā dāho vā ussadā vā piḷakā vā na honti, vippasannapañcavaṇṇasassirikāni honti cakkhūni ratanavimāne ugghāṭitamaṇikavāṭasadisāni, satasahassakappamattaṃ devesu ca manussesu ca sampattīnaṃ lābhī hoti. Anacchariyañcetaṃ, yaṃ manussabhūto sappaññajātiko sammā pavattitena samaṇadassanamayena puññena evarūpaṃ vipākasampattiṃ anubhaveyya, yattha tiracchānagatānampi kevalaṃ saddhāmattakena katassa samaṇadassanassa evaṃ vipākasampattiṃ vaṇṇayanti.

“见”是比库等出家人具足离散之烦恼，修习身语意、慧、禅定、定力等善法而生之智慧的显现，是入道者的亲近、观察、听闻、见闻和见之总称，亦是说法之总显现，应当了解其为吉祥。缘何？因多有利益。世尊告诫：“比库们，我说‘见’对他们多有利益。”（《增支部》104）因为为利益弟子修行净戒比库，若在出家家门见其有可敬可尊神像，应以敬意顶礼；若无，则须持五戒安静礼拜；若不清净状态，应以双手合十作礼，心诚敬拜；当此不失礼状，以欢喜眼观看。由此观，根基于见的功德福报极大，生生世世中眼疾、火伤、毒疮、皮肤病等皆不并作病，且眼生五明光彩，犹如宝殿开启宝门，百千年来在人天皆获殊胜利益。此非奇异，乃人身受生，智慧俱足，自正行道，亲近出家圣见，得此果报亦属自然。反观外道，仅凭信心能描述出家圣见之此果报实属虚妄。

‘‘Ulūko maṇḍalakkhiko, vediyake ciradīghavāsiko;

「乌鹿者，圆满的，有着长期的栖息；

Sukhito vata kosiyo ayaṃ, kāluṭṭhitaṃ passati buddhavaraṃ.

确实是快乐的，愚人见到了世尊。

‘‘Mayi cittaṃ pasādetvā, bhikkhusaṅghe anuttare;

「在我心中安定，亦如比库们的无上；

Kappānaṃ satasahassāni, duggateso na gacchati.

对于患难中的人，百千次的福报不会失落。

‘‘Sa devalokā cavitvā, kusalakammena codito;

他从天界中来，因善行而被激励；

Bhavissati anantañāṇo, somanassoti vissuto’’ti. (ma. ni. aṭṭha. 1.144);

将会获得无边的智慧，以欢喜而闻名。」

Kālena dhammasākacchā nāma padose vā paccūse vā dve suttantikā bhikkhū aññamaññaṃ suttantaṃ sākacchanti, vinayadharā vinayaṃ, ābhidhammikā abhidhammaṃ, jātakabhāṇakā jātakaṃ, aṭṭhakathikā aṭṭhakathaṃ, līnuddhatavicikicchāparetacittavisodhanatthaṃ vā tamhi tamhi kāle sākacchanti, ayaṃ kālena dhammasākacchā. Sā āgamabyattiādīnaṃ guṇānaṃ hetuto maṅgalanti vuccatīti.

所谓时节法议，即于适当时刻，或于邻近或远离之处，两位持教之比库彼此论议经藏，持戒者论戒律，论藏者论阿毗达摩，诵本生者说明本生，释义者讲解释义，或论破迷惑之心，净除余秽，皆于各自时节进行法议，此即所谓时节法议。此法议为诸佛来世教典无上流传之缘故，故称为福德。

Evaṃ imissā gāthāya khanti, sovacassatā, samaṇadassanaṃ, kālena dhammasākacchāti cattāri maṅgalāni vuttāni. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

如上之偈中，分别提及忍耐、善辩、修行者之观见以及时节法议，共四福德被宣说。此福德亦因此在各处分别表明显显。

Niṭṭhitā khantī cāti imissā gāthāya atthavaṇṇanā.

此处即为上文偈文中忍耐之义解说。

Tapocātigāthāvaṇṇanā「苦行等」偈的注释

§11

11. Idāni tapo cāti ettha pāpake dhamme tapatīti tapo. Brahmaṃ cariyaṃ, brahmānaṃ vā cariyaṃ brahmacariyaṃ, seṭṭhacariyanti vuttaṃ hoti. Ariyasaccānaṃ dassanaṃ ariyasaccānadassanaṃ, ariyasaccāni dassanantipi eke, taṃ na sundaraṃ. Nikkhantaṃ vānatoti nibbānaṃ, sacchikaraṇaṃ sacchikiriyā, nibbānassa sacchikiriyā nibbānasacchikiriyā. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

第十一义节「现今修行」：「苦行」意指受难之行为。持梵行者，即持梵行之人，谓为最高行者。圣谛显示，谓见圣谛者。有关圣谛之显现，造圣谛者等，调查后表明不足美好。所谓断灭者即涅槃，是真实实现，是涅槃之真实现象。此为语词义之说明。

Atthavaṇṇanā pana evaṃ veditabbā – tapo nāma abhijjhādomanassādīnaṃ tapanato indriyasaṃvaro , kosajjassa vā tapanato vīriyaṃ, tehi samannāgato puggalo ātāpīti vuccati. Svāyaṃ abhijjhādippahānajhānādippaṭilābhahetuto maṅgalanti veditabbo.

义释应明如次：苦行者者，为克服贪欲与嗔恚等内心烦恼而自夺五根之节制者，或断睡囊之活力而生精进者。如是具备此等者称为精进者，其因乃为自除贪嗔及禅定之所得，而名福德应知。

Brahmacariyaṃ nāma methunaviratisamaṇadhammasāsanamaggānamadhivacanaṃ. Tathā hi ‘‘abrahmacariyaṃ pahāya brahmacārī hotī’’ti evamādīsu (dī. ni. 1.194; ma. ni. 1.292) methunavirati brahmacariyanti vuccati. ‘‘Bhagavati no, āvuso, brahmacariyaṃ vussatīti? Evamāvuso’’ti evamādīsu (ma. ni. 1.257) samaṇadhammo. ‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujañña’’nti evamādīsu (dī. ni. 2.168; saṃ. ni. 5.822; udā. 51) sāsanaṃ. ‘‘Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ. Seyyathidaṃ, sammādiṭṭhī’’ti evamādīsu (saṃ. ni. 5.6) maggo. Idha pana ariyasaccadassanena parato maggassa saṅgahitattā avasesaṃ sabbampi vaṭṭati. Tañcetaṃ uparūpari nānappakāravisesādhigamahetuto maṅgalanti veditabbaṃ.

梵行者名为断绝夫妻欲行持之游方教法者。正如经中所说：“舍弃非梵行者而为梵行者”等，谓断夫妻欲而为梵行。亦如经中所说：世尊呵呵，何能有梵行？及教义：非离此梵行，则非涅槃。以及：「此即比库圣八正道中梵行」等。于此，以觉知圣谛见，道通达之后，一切终归完成。此复因不同之功用、利益及殊胜之所得，故称为福德，应当知道。

Ariyasaccāna dassanaṃ nāma kumārapañhe vuttānaṃ catunnaṃ ariyasaccānaṃ abhisamayavasena maggadassanaṃ, taṃ saṃsāradukkhavītikkamahetuto maṅgalanti vuccati.

圣谛的显现，名为对童子问题所说的圣谛四谛的彻底通达之见，这被称为道路之见，谓此见是令轮回苦之因得以超越的吉祥。

Nibbānasacchikiriyā nāma idha arahattaphalaṃ nibbānanti adhippetaṃ. Tampi hi pañcagativānanena vānasaññitāya taṇhāya nikkhantattā nibbānanti vuccati. Tassa patti vā paccavekkhaṇā vā sacchikiriyāti vuccati. Itarassa pana nibbānassa ariyasaccānaṃ dassaneneva sacchikiriyā siddhā, tenetaṃ idha nādhippetaṃ. Evamesā nibbānasacchikiriyā diṭṭhadhammikasukhavihārādihetuto maṅgalanti veditabbā.

涅槃证现者，谓此处阿拉汉果报涅槃，称为涅槃现证。此涅槃因断灭被喻为五趣行路之车，由渴爱之树干消逝而得名涅槃。对此涅槃的得取或回观，称为现证。其他涅槃皆由圣谛见证而成就，故此处未称为现证。如此这般，涅槃证现是见行诸法之美乐住处等因，宜当悟知为吉祥。

Evaṃ imissā gāthāya tapo brahmacariyaṃ, ariyasaccānaṃ dassanaṃ, nibbānasacchikiriyāti cattāri maṅgalāni vuttāni. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

如此，于这偈中，修苦行、圣谛显示、涅槃现证，被言为四最吉祥；吉祥的各方面也被分别说明。

Niṭṭhitā tapo cāti imissā gāthāya atthavaṇṇanā.

关于本偈中‘苦行已尽’之义，是此处的义理说明。

Phuṭṭhassalokadhammehītigāthāvaṇṇanā「为世间法所触等」偈的注释

§12

12. Idāni phuṭṭhassa lokadhammehīti ettha phuṭṭhassāti phusitassa chupitassa sampattassa. Loke dhammā lokadhammā, yāva lokappavatti, tāva anivattakā dhammāti vuttaṃ hoti. Cittanti mano mānasaṃ. Yassāti navassa vā majjhimassa vā therassa vā. Na kampatīti na calati na vedhati. Asokanti nissokaṃ abbūḷhasokasallaṃ. Virajanti vigatarajaṃ viddhaṃsitarajaṃ. Khemanti abhayaṃ nirupaddavaṃ. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

十二、此处『苦行已尽』之义说：此中‘苦行已尽’谓苦行已被触及、闻知、拥有、成就。于众生，法为世间法。直至世间之变动止息，此法不可转易。‘心’即心识、心理。‘是’指新近、中期或长老。‘不动’者，谓不震动、不摇动、不感受忧愁痛苦。‘清净’者，无忧无痛、无烦恼病苦。‘无染’者，无尘垢之染污。‘安全’者，无惧无危。以上即此言意义之详解。

Atthavaṇṇanā pana evaṃ veditabbā – phuṭṭhassa lokadhammehi cittaṃyassana kampati nāma yassa lābhālābhādīhi aṭṭhahi lokadhammehi phuṭṭhassa ajjhotthaṭassa cittaṃ na kampati na calati na vedhati, tassa taṃ cittaṃ kenaci akampanīyalokuttamabhāvāvahanato maṅgalanti veditabbaṃ.

关于义理说明，应如此了知：于已触及之世间法中，名称为‘心不震动’者，谓依赖世间法中八种得失因缘而触及心不摇动、不动摇、不感受忧苦者。对此种心，须知其为具不可震动之世间上妙之境，从而谓之吉祥。

Kassa ca etehi phuṭṭhassa cittaṃ na kampatīti? Arahato khīṇāsavassa, na aññassa kassaci. Vuttañhetaṃ –

为何这些被触及的心不会动摇呢？唯有阿拉汉断尽染污者，其他任何人都不具此能。经中有言——

‘‘Selo yathā ekagghano, vātena na samīrati;

“如同石块一般，无论风吹如何都不晃动；

Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.

同样，色、味、声、香、触这些皆纯然存在，

‘‘Iṭṭhā dhammā aniṭṭhā ca, na pavedhenti tādino;

无论所喜所恶之法，都不能使其动摇；

Ṭhitaṃ cittaṃ vippamuttaṃ, vayañcassānupassatī’’ti. (mahāva. 244);

心立稳不动，解脱者观照无常。”（《大毗婆沙论》244卷）

Asokaṃ nāma khīṇāsavasseva cittaṃ. Tañhi yvāyaṃ ‘‘soko socanā socitattaṃ antosoko antoparisoko cetaso parinijjhāyitatta’’ntiādinā (vibha. 237) nayena vuccati soko, tassa abhāvato asokaṃ. Keci nibbānaṃ vadanti, taṃ purimapadena nānusandhiyati. Yathā ca asokaṃ, evaṃ virajaṃ khemantipi khīṇāsavasseva cittaṃ. Tañhi rāgadosamoharajānaṃ vigatattā virajaṃ, catūhi ca yogehi khemattā khemaṃ, yato etaṃ tena tenākārena tamhi tamhi pavattikkhaṇe gahetvā niddiṭṭhavasena tividhampi appavattakkhandhatādilokuttamabhāvāvahanato āhuneyyādibhāvāvahanato ca maṅgalanti veditabbaṃ.

名为阿索迦的心，正是断尽染污者的心。对它说“忧愁、忧虑、忧苦、无间忧苦、外忧、心中怨恨”等，这些称为忧苦，因其不存在而称为无忧苦。有些人称之为涅槃，此说未从根本经文深入体会。如同无忧苦，断尽染污者的心亦然清净安稳。因无贪嗔痴惑毒之扰乱，清净无染；以四种结合之安稳而安乐，有此安乐故，无论何种现象出现，念念不离，现表现为罕见的涅槃境界，无染污等至高不退之善法昭彰，应当以供养等庄严加以认识。

Evaṃ imissā gāthāya aṭṭhalokadhammehi akampitacittaṃ, asokacittaṃ, virajacittaṃ, khemacittanti cattāri maṅgalāni vuttāni. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

如是者，依此偈中所说，与八方世界诸法相关，心不动摇、无愁无忧、心清净、心安乐，是四种称为吉祥的心相。至于吉祥之义，正是在此处处分别说明。

Niṭṭhitā phuṭṭhassa lokadhammehīti imissā gāthāya atthavaṇṇanā.

此偈义即已明了，谓已了知八方世界诸法之义。

Etādisānītigāthāvaṇṇanā「如此等」偈的注释

§13

13. Evaṃ bhagavā asevanā ca bālānantiādīhi dasahi gāthāhi aṭṭhatiṃsa mahāmaṅgalāni kathetvā idāni etāneva attanā vuttamaṅgalāni thunanto ‘‘etādisāni katvānā’’ti avasānagāthamabhāsi.

十三、世尊乃为断除愚人之习，借十首偈而广说三十八大吉祥，现今乃依此而说自身先前所说之吉祥，以三为数称：“如是诸吉祥作已……”结束偈语。

Tassāyamatthavaṇṇanā – etādisānīti etāni īdisāni mayā vuttappakārāni bālānaṃ asevanādīni. Katvānāti katvā. Katvāna katvā karitvāti hi atthato anaññaṃ. Sabbatthamaparājitāti sabbattha khandhakilesābhisaṅkhāradevaputtamārappabhedesu catūsu paccatthikesu ekenāpi aparājitā hutvā, sayameva te cattāro māre parājetvāti vuttaṃ hoti. Makāro cettha padasandhikaramattoti viññātabbo.

此为意义解释——“如是诸者”者，我说之愚人所喜之行为如诸状，“作已”者作已之义。作已即实作之意思。至于“作已作已”，其意实无二异。谓在四方面，无论经卷、烦恼、所行、天子魔王等破坏中，即使只在一处未失利，自己即得胜四魔，此谓言也。此“魔”当为词缀连接体解释。

Sabbattha sotthiṃ gacchantīti etādisāni maṅgalāni katvā catūhi mārehi aparājitā hutvā sabbattha idhalokaparalokesu ṭhānacaṅkamanādīsu ca sotthiṃ gacchanti, bālasevanādīhi ye uppajjeyyuṃ āsavā vighātapariḷāhā, tesaṃ abhāvā sotthiṃ gacchanti, anupaddutā anupasaṭṭhā khemino appaṭibhayā gacchantīti vuttaṃ hoti. Anunāsiko cettha gāthābandhasukhatthaṃ vuttoti veditabbo.

谓“处处得安乐”，是说作如是吉祥之事，因胜过四魔，于此内外世间诸处所生之安乐之意。由与愚人等亲近生烦恼损害者，彼等无此安乐，故安乐在无损无染、无所怖畏中对彼等生起。如是应理解此偈为一组连贯和谐之偈语。

Taṃ tesaṃ maṅgalamuttamanti iminā gāthāpadena bhagavā desanaṃ niṭṭhāpesi. Kathaṃ? Evaṃ, devaputta, ye etādisāni karonti, te yasmā sabbattha sotthiṃ gacchanti, tasmā taṃ bālānaṃ asevanādiaṭṭhatiṃsavidhampi tesaṃ etādisakārakānaṃ maṅgalamuttamaṃ seṭṭhaṃ pavaranti gaṇhāhīti.

以此为诸吉祥之最上者，世尊用此偈语圆满完成开示。何以故？诸天子，若有人作此类吉祥行，因其处处得安乐，故此愚人亲近等行为中，彼辈视为最上、第一、至为优胜之吉祥所成遂之因，故应采纳奉行。

Evañca bhagavatā niṭṭhāpitāya desanāya pariyosāne koṭisatasahassadevatāyo arahattaṃ pāpuṇiṃsu, sotāpattisakadāgāmianāgāmiphalasampattānaṃ gaṇanā asaṅkhyeyyā ahosi. Atha bhagavā dutiyadivase ānandattheraṃ āmantesi – ‘‘imaṃ pana, ānanda, rattiṃ aññatarā devatā maṃ upasaṅkamitvā maṅgalapañhaṃ pucchi, athassāhaṃ aṭṭhatiṃsa maṅgalāni abhāsiṃ, uggaṇhāhi, ānanda, imaṃ maṅgalapariyāyaṃ, uggahetvā bhikkhū vācehī’’ti. Thero uggahetvā bhikkhū vācesi. Tayidaṃ ācariyaparamparāya ābhataṃ yāvajjatanā pavattati, ‘‘evamidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’’nti veditabbaṃ.

如是，世尊所宣说的教法圆满终结时，无数千万天众已证得阿拉汉果，得享初果、二果、三果及无余涅槃之果，数量不可胜数。随后，世尊于第二日召唤长老阿难说：『阿难，昨夜有某位天人来近我，问我吉祥之问，我向彼宣说三十三项吉祥事。阿难！你应当宣讲此吉祥法门，起首唱诵，然后比库们宣说。』长老起首唱诵，继而比库们宣说。此乃依止老师传承，有如法常行不替之法，“如此出家修道，既能显通神通，且慧见广大，无上殊胜，因众生所尊重，天人、人类所共称赞。”当知如此。

Idāni etesveva maṅgalesu ñāṇaparicayapāṭavatthaṃ ayamādito pabhuti yojanā – evamime idhalokaparalokalokuttarasukhakāmā sattā bālajanasevanaṃ pahāya, paṇḍite nissāya, pūjaneyye pūjetvā, patirūpadesavāsena pubbe ca katapuññatāya kusalappavattiyaṃ codiyamānā attānaṃ sammā paṇidhāya, bāhusaccasippavinayehi alaṅkatattabhāvā, vinayānurūpaṃ subhāsitaṃ bhāsamānā, yāva gihibhāvaṃ na vijahanti, tāva mātāpitūpaṭṭhānena porāṇaṃ iṇamūlaṃ visodhayamānā, puttadārasaṅgahena navaṃ iṇamūlaṃ payojayamānā, anākulakammantatāya dhanadhaññādisamiddhiṃ pāpuṇantā, dānena bhogasāraṃ dhammacariyāya jīvitasārañca gahetvā, ñātisaṅgahena sakajanahitaṃ anavajjakammantatāya parajanahitañca karontā, pāpaviratiyā parūpaghātaṃ majjapānasaṃyamena attūpaghātañca vivajjetvā, dhammesu appamādena kusalapakkhaṃ vaḍḍhetvā, vaḍḍhitakusalatāya gihibyañjanaṃ ohāya pabbajitabhāve ṭhitāpi buddhabuddhasāvakūpajjhāyācariyādīsu gāravena nivātena ca vattasampadaṃ ārādhetvā, santuṭṭhiyā paccayagedhaṃ pahāya, kataññutāya sappurisabhūmiyaṃ ṭhatvā, dhammassavanena cittalīnataṃ pahāya, khantiyā sabbaparissaye abhibhavitvā, sovacassatāya sanāthaṃ attānaṃ katvā, samaṇadassanena paṭipattipayogaṃ passantā, dhammasākacchāya kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ vinodetvā, indriyasaṃvaratapena sīlavisuddhiṃ samaṇadhammabrahmacariyena cittavisuddhiṃ tato parā ca catasso visuddhiyo sampādentā , imāya paṭipadāya ariyasaccadassanapariyāyaṃ ñāṇadassanavisuddhiṃ patvā arahattaphalasaṅkhyaṃ nibbānaṃ sacchikaronti, yaṃ sacchikaritvā sinerupabbato viya vātavuṭṭhīhi aṭṭhahi lokadhammehi avikampamānacittā asokā virajā khemino honti. Ye ca khemino honti, te sabbattha ekenapi aparājitā honti, sabbattha sotthiṃ gacchanti. Tenāha bhagavā –

如今于此诸吉祥事中，对智慧认知所示之主题，有明净显著深广的大用。诸世间内外及彼岸诸天，远离愚痴，依止贤哲，尊敬敬重，前世所修好福德，善行成熟所成，发起正愿，恪守多戒，具足戒律庄严，言语合于律仪，言辞端正善美，未趋俗务，仍守持家，将旧恶因如根本杂草清扫，将新善因如新根良苗培植，行为不乱，获得财富粮食等丰饶，布施所积财富，法行为命之本，亲族和睦，利益族众，行为无过失，不害人命，戒除恶业，断绝酗酒，远离自害，增长善法，恪守善见，舍弃俗世享受，虽持家而心安于出家之心，恭敬尊师及佛众，以满足为乐，舍弃自我乐业，存感恩心立于善士之地，常闻正法，弃除心之烦恼，以大忍耐战胜一切困境，施以劝慰，见修行法门，解答疑难，有节制根意，戒律清净，身心净化，继而修成四种清净，依此修道，于圣谛之显现及觉悟之理趣中，获得智慧明见之净，证得阿拉汉果数，真实证得涅槃。彼既证得后，如坐稳不动的山峰，任风暴吹打而无所动摇，心无忧伤，清净自在。彼诸清净者，无所不胜，一切处无所战胜，行一切处安稳安全。世尊因此而说：

‘‘Etādisāni katvāna, sabbatthamaparājitā;

「若行此等法，处处皆无缺陷，

Sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttama’’nti.

处处皆安稳，是为彼等诸吉祥之最胜。」

Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya · 《胜义光明》小诵注

Maṅgalasuttavaṇṇanā niṭṭhitā. · 《吉祥经》注释完毕。