9. Mettasuttavaṇṇanā · 9. Mettasutta解释
9. Mettasuttavaṇṇanā九、《慈经》注释
Nikkhepappayojanaṃ安立与目的
Idāni nidhikaṇḍānantaraṃ nikkhittassa mettasuttassa vaṇṇanākkamo anuppatto. Tassa idha nikkhepappayojanaṃ vatvā tato paraṃ –
如今，关于已下出的慈心经的解释说明尚未完成。这里先作归纳并提出接续之意——
‘‘Yena vuttaṃ yadā yattha, yasmā cetesa dīpanā;
「所说者，何时何处，缘于心之启发；
Nidānaṃ sodhayitvāssa, karissāmatthavaṇṇanaṃ’’.
经由阐明因缘，当作义理说明」。
Tattha yasmā nidhikaṇḍena dānasīlādipuññasampadā vuttā, sā ca sattesu mettāya katāya mahapphalā hoti yāva buddhabhūmiṃ pāpetuṃ samatthā, tasmā tassā puññasampadāya upakāradassanatthaṃ, yasmā vā saraṇehi sāsane otaritvā sikkhāpadehi sīle patiṭṭhitānaṃ dvattiṃsākārena rāgappahānasamatthaṃ, kumārapañhena mohappahānasamatthañca kammaṭṭhānaṃ dassetvā, maṅgalasuttena tassa pavattiyā maṅgalabhāvo attarakkhā ca, ratanasuttena tassānurūpā pararakkhā, tirokuṭṭena rattanasutte vuttabhūtesu ekaccabhūtadassanaṃ vuttappakārāya puññasampattiyā pamajjantānaṃ vipatti ca, nidhikaṇḍena tirokuṭṭe vuttavipattipaṭipakkhabhūtā sampatti ca dassitā, dosappahānasamatthaṃ pana kammaṭṭhānaṃ adassitameva, tasmā taṃ dosappahānasamatthaṃ kammaṭṭhānaṃ dassetuṃ idaṃ mettasuttaṃ idha nikkhittaṃ. Evañhi suparipūro hoti khuddakapāṭhoti idamassa idha nikkhepappayojanaṃ.
其由因缘在于经中所说施舍戒律等功德财富，且此财富于众生之间为慈心所作，其功德广大，足以成就佛地。因此，为了展示此功德财富之用处，亦即显示皈依三宝、在教法中受持戒律、以三十二相持戒、以除爱欲为目的，用智慧问难幼儿的除惑方法及长寿经之开示而形成的吉祥现象与自护，宝经所示之护持与其对应的他护，天空宝经中所说之灾难及其相反之福祉，因轻慢功德而受陷之灾难，因忿恚除忘而成之福祉，然忿恚之除却方法未被彰显，故为示现此忿恚除却之修行法，特于此处设出了慈心经。如此周密而完备，称为小部经藏中此处的归纳并提出接续之义分明。
Nidānasodhanaṃ序缘辨明
Idāni yāyaṃ –
现在引用此经文——
‘‘Yena vuttaṃ yadā yattha, yasmā cetesa dīpanā;
「所说者，何时何处，缘于心之启发；
Nidānaṃ sodhayitvāssa, karissāmatthavaṇṇana’’nti. –
若欲澄清缘起，则将作缘起缘灭之详说。
Mātikā nikkhittā, tattha idaṃ mettasuttaṃ bhagavatāva vuttaṃ, na sāvakādīhi, tañca pana yadā himavantapassato devatāhi ubbāḷhā bhikkhū bhagavato santikaṃ āgatā, tadā sāvatthiyaṃ tesaṃ bhikkhūnaṃ parittatthāya kammaṭṭhānatthāya ca vuttanti evaṃ tāva saṅkhepato etesaṃ padānaṃ dīpanā nidānasodhanā veditabbā.
表格已陈列，其中此《慈经》乃世尊所说，非由弟子起而说。然当喜玛崙山下，由天众宣扬，有众多比库亲近世尊时，便于舍卫城，为护持比库，为修行法业而告，暂且略说这些词义，称为开显、澄清、因缘通达，务当了知。
Vitthārato pana evaṃ veditabbā – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati upakaṭṭhāya vassūpanāyikāya, tena kho pana samayena sambahulā nānāverajjakā bhikkhū bhagavato santike kammaṭṭhānaṃ gahetvā tattha tattha vassaṃ upagantukāmā bhagavantaṃ upasaṅkamanti. Tatra sudaṃ bhagavā rāgacaritānaṃ saviññāṇakaaviññāṇakavasena ekādasavidhaṃ asubhakammaṭṭhānaṃ, dosacaritānaṃ catubbidhaṃ mettādikammaṭṭhānaṃ, mohacaritānaṃ maraṇassatikammaṭṭhānādīni, vitakkacaritānaṃ ānāpānassatipathavīkasiṇādīni, saddhācaritānaṃ buddhānussatikammaṭṭhānādīni, buddhicaritānaṃ catudhātuvavatthānādīnīti iminā nayena caturāsītisahassappabhedacaritānukūlāni kammaṭṭhānāni katheti.
详细而言，应如是了知——一时世尊在舍卫城，为雨安居所住，当时诸多各色各相的比库，带着修行依止法，或至或返，欢迎世尊。当中乃有对贪爱行为所觉知与无觉知各有十一种不净业处，对嗔恚行为有四种等，慈心等修行业处，以及痴迷行为如死亡观等，所动行为如出入息念观等，信行如忆佛修习等，以及佛行如四界守净等，此依教义说，称有八万四千种有益于业行的修习法。
Atha kho pañcamattāni bhikkhusatāni bhagavato santike kammaṭṭhānaṃ uggahetvā sappāyasenāsanañca gocaragāmañca pariyesamānāni anupubbena gantvā paccante himavantena saddhiṃ ekābaddhaṃ nīlakācamaṇisannibhasilātalaṃ sītalaghanacchāyanīlavanasaṇḍamaṇḍitaṃ muttājālarajatapaṭṭasadisavālukākiṇṇabhūmibhāgaṃ sucisātasītalajalāsayaparivāritaṃ pabbatamaddasaṃsu. Atha te bhikkhū tatthekarattiṃ vasitvā pabhātāya rattiyā sarīraparikammaṃ katvā tassa avidūre aññataraṃ gāmaṃ piṇḍāya pavisiṃsu. Gāmo ghananivesanasanniviṭṭhakulasahassayutto, manussā cettha saddhā pasannā te paccante pabbajitadassanassa dullabhatāya bhikkhū disvā eva pītisomanassajātā hutvā te bhikkhū bhojetvā ‘‘idheva, bhante, temāsaṃ vasathā’’ti yācitvā pañca padhānakuṭisatāni kāretvā tattha mañcapīṭhapānīyaparibhojanīyaghaṭādīni sabbūpakaraṇāni paṭiyādesuṃ.
然后五百比库，于世尊前取修习法，携带毗舍那坐席与车辆，依次前往后方喜玛崙山下，相结为一，蓝宝石石铺地，凉爽树荫覆盖，有蓝叶密林、莲花宝殿，银饰网状遮挡，沙土地面整洁，长满百余株凉水池塘环绕，山峰环抱之处。彼等比库当时居住，晨昏作身行，临近时分入村乞食。此村为密集村落，有千户家族，人们对比库怀有信心，见到远方不易得见的比库，心生喜悦，希望供养，乃请求说：“尊者，请于此安住此雨季。”遂作五处茅舍，安置床榻碗器水缸等一切用具。
Bhikkhū dutiyadivase aññaṃ gāmaṃ piṇḍāya pavisiṃsu. Tatthapi manussā tatheva upaṭṭhahitvā vassāvāsaṃ yāciṃsu. Bhikkhū ‘‘asati antarāye’’ti adhivāsetvā taṃ vanasaṇḍaṃ pavisitvā sabbarattindivaṃ āraddhavīriyā yāmaghaṇḍikaṃ koṭṭetvā yonisomanasikārabahulā viharantā rukkhamūlāni upagantvā nisīdiṃsu. Sīlavantānaṃ bhikkhūnaṃ tejena vihatatejā rukkhadevatā attano attano vimānā oruyha dārake gahetvā ito cito vicaranti. Seyyathāpi nāma rājūhi vā rājamahāmattehi vā gāmakāvāsaṃ gatehi gāmavāsīnaṃ gharesu okāse gahite gharamanussakā gharā nikkhamitvā aññatra vasantā ‘‘kadā nu gamissantī’’ti dūratova olokenti, evameva devatā attano attano vimānāni chaḍḍetvā ito cito ca vicarantiyo dūratova olokenti ‘‘kadā nu bhadantā gamissantī’’ti. Tato evaṃ samacintesuṃ ‘‘paṭhamavassūpagatā bhikkhū avassaṃ temāsaṃ vasissanti, mayaṃ pana tāva ciraṃ dārake gahetvā okkamma vasituṃ na sakkoma, handa mayaṃ bhikkhūnaṃ bhayānakaṃ ārammaṇaṃ dassemā’’ti. Tā rattiṃ bhikkhūnaṃ samaṇadhammakaraṇavelāya bhiṃsanakāni yakkharūpāni nimminitvā purato purato tiṭṭhanti, bheravasaddañca karonti. Bhikkhūnaṃ tāni rūpāni disvā tañca saddaṃ sutvā hadayaṃ phandi, dubbaṇṇā ca ahesuṃ uppaṇḍuppaṇḍukajātā. Tena te bhikkhū cittaṃ ekaggaṃ kātuṃ nāsakkhiṃsu, tesaṃ anekaggacittānaṃ bhayena ca punappunaṃ saṃviggānaṃ sati sammussi, tato tesaṃ muṭṭhasatīnaṃ duggandhāni ārammaṇāni payojesuṃ, tesaṃ tena duggandhena nimmathiyamānamiva matthaluṅgaṃ ahosi, gāḷhā sīsavedanā uppajjiṃsu, na ca taṃ pavattiṃ aññamaññassa ārocesuṃ.
比库第二天前往另一村乞食。人们依旧侍奉，供养雨安居。比库以“有障碍”为由，退居树林，昼夜勤修，扫除瞋念，勤行正思，聚集善念。树根旁坐下，持守戒律清净。善行比库力量强，树神以自有神力，飞腾于虚空，自由往返。犹如国王或大臣外出视察村舍，村民依序打开门户，望远观其去向，如是天神亦飞腾，远望比库行迹。彼天神考虑：“先至雨安居的比库会停此雨季，我们难以长久留此树下修行，恐怖之地将显，现在将用神通显现诸恐怖鬼形，在夜间守护。”比库见恐怖形相及声响，心生畏惧，不得正念殊胜，彼等防备戒律坚定，但心不凝一，致多次恐惧忧惧，遂以佛法守护，发动恶臭入侵魔障，身生剧痛，且不表达彼此所遭之苦。
Athekadivasaṃ saṅghattherassa upaṭṭhānakāle sabbesu sannipatitesu saṅghatthero pucchi ‘‘tumhākaṃ, āvuso, imaṃ vanasaṇḍaṃ paviṭṭhānaṃ katipāhaṃ ativiya parisuddho chavivaṇṇo ahosi pariyodāto, vippasannāni ca indriyāni, etarahi panattha kisā dubbaṇṇā uppaṇḍuppaṇḍukajātā, kiṃ vo idha asappāya’’nti. Tato eko bhikkhu āha – ‘‘ahaṃ, bhante, rattiṃ īdisañca īdisañca bheravārammaṇaṃ passāmi ca suṇāmi ca, īdisañca gandhaṃ ghāyāmi, tena me cittaṃ na samādhiyatī’’ti, eteneva upāyena sabbeva te taṃ pavattiṃ ārocesuṃ. Saṅghatthero āha – ‘‘bhagavatā, āvuso, dve vassūpanāyikā paññattā, amhākañca idaṃ senāsanaṃ asappāyaṃ, āyāmāvuso, bhagavato santikaṃ gantvā aññaṃ sappāyasenāsanaṃ pucchāmā’’ti. ‘‘Sādhu, bhante’’ti te bhikkhū therassa paṭissuṇitvā sabbeva senāsanaṃ saṃsāmetvā pattacīvaramādāya anupalittattā kulesu kañci anāmantetvā eva yena sāvatthi tena cārikaṃ pakkamiṃsu. Anupubbena sāvatthiṃ gantvā bhagavato santikaṃ āgamiṃsu.
某日众长老开会时，有一长老问：“诸比库，如今入林之处，清净华美，感官安适，现何故反生恶臭，起恐怖不安？”一比库答言：“夜中频见恐怖鬼神，闻见声响，嗅闻臭秽，心不能安定。”于是众人皆说此异状。长老言：“世尊已有两雨季安居，吾等此所坐处不清净，今当前往世尊处，求更换良好坐席。”诸比库皆得令，收拾僧服及行囊，不在家族住宿，遵命从舍卫城出发，逐渐前往世尊所在，前去亲近。
Bhagavā te bhikkhū disvā etadavoca – ‘‘na, bhikkhave, antovassaṃ cārikā caritabbāti mayā sikkhāpadaṃ paññattaṃ, kissa tumhe cārikaṃ carathā’’ti. Te bhagavato sabbamārocesuṃ. Bhagavā āvajjento sakalajambudīpe antamaso catupādapīṭhakaṭṭhānamattampi tesaṃ sappāyasenāsanaṃ nāddasa. Atha te bhikkhū āha – ‘‘na, bhikkhave, tumhākaṃ aññaṃ sappāyasenāsanaṃ atthi, tattheva tumhe viharantā āsavakkhayaṃ pāpuṇissatha, gacchatha, bhikkhave, tameva senāsanaṃ upanissāya viharatha, sace pana devatāhi abhayaṃ icchatha, imaṃ parittaṃ uggaṇhatha. Etañhi vo parittañca kammaṭṭhānañca bhavissatī’’ti idaṃ suttamabhāsi.
世尊见诸比库，说言：“比库们，我曾教示禁止在夜间行走，但你们为何仍于夜间行走？”众比库闻世尊此语皆生疑惑。世尊告诫，如今在整个南瞻部洲，终夜时段只允许四足着地行走的地方，亦未示现你们可以同席而坐。于是诸比库请言：“比库们，你们尚未有其他可以一同坐处，如果你们在此修行可证去烦恼，宜当前住彼处，以是其席为依止。若欲诸天护念，当承此护符。此护符及修行之处，皆依此得。”世尊即说如是法。
Apare panāhu – ‘‘gacchatha, bhikkhave, tameva senāsanaṃ upanissāya viharathā’’ti idañca vatvā bhagavā āha – ‘‘apica kho āraññakena pariharaṇaṃ ñātabbaṃ. Seyyathidaṃ – sāyaṃ pātaṃ karaṇavasena dve mettā dve parittā dve asubhā dve maraṇassatī aṭṭhamahāsaṃvegavatthusamāvajjanañca, aṭṭha mahāsaṃvegavatthūni nāma jātijarābyādhimaraṇaṃ cattāri apāyadukkhānīti, atha vā jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkha’’nti. Evaṃ bhagavā pariharaṇaṃ ācikkhitvā tesaṃ bhikkhūnaṃ mettatthañca parittatthañca vipassanāpādakajjhānatthañca idaṃ suttamabhāsīti. Evaṃ vitthāratopi ‘‘yena vuttaṃ yadā yattha, yasmā ce’’ti etesaṃ padānaṃ dīpanā nidānasodhanā veditabbā.
后世尊复言：“比库们，宜当前住彼处，依此坐席而住。”继而佛告：“若以荒野为修养处，须知如是：每日黄昏时分应修持二种慈爱、二种保护、二种不净、二种死念，及八大苦惧缘悲愁之因缘。此八大苦惧名诸生死布疾苦、四逆恶道苦。它复有四生死布疾、第五逆恶苦、过去轮回根基上的苦、未来轮回根基的苦、眼前饮食所引苦。”如此，世尊宣说此防护法，并对诸比库宣说慈悲目的、保护目的、观照禅那之用意。此即所说经文。其若“由何所说，于何时何处，何因缘……”等语，是对句子的详解、缘起探讨，宜当知。
Ettāvatā ca yā sā ‘‘yena vuttaṃ yadā yattha, yasmā cetesa dīpanā. Nidānaṃ sodhayitvā’’ti mātikā ṭhapitā, sā sabbākārena vitthāritā hoti.
如此又将“由何所说，于何时何处，何因缘”等语，以作注解法门，为彻底说明一切缘起之理，此注解纲领亦随之确立。
Paṭhamagāthāvaṇṇanā第一偈注释
§1
1. Idāni ‘‘assa karissāmatthavaṇṇana’’nti vuttattā evaṃ katanidānasodhanassa assa suttassa atthavaṇṇanā ārabbhate. Tattha karaṇīyamatthakusalenāti imissā paṭhamagāthāya tāva ayaṃ padavaṇṇanā – karaṇīyanti kātabbaṃ, karaṇārahanti attho. Atthoti paṭipadā, yaṃ vā kiñci attano hitaṃ, taṃ sabbaṃ araṇīyato atthoti vuccati, araṇīyato nāma upagantabbato. Atthe kusalena atthakusalena atthachekenāti vuttaṃ hoti. Yanti aniyamitapaccattaṃ. Nti niyamitaupayogaṃ, ubhayampi vā yaṃ tanti paccattavacanaṃ. Santaṃ padanti upayogavacanaṃ, tattha lakkhaṇato santaṃ, pattabbato padaṃ, nibbānassetaṃ adhivacanaṃ. Abhisameccāti abhisamāgantvā. Sakkotīti sakko, samattho paṭibaloti vuttaṃ hoti. Ujūti ajjavayutto. Suṭṭhu ujūti suhuju. Sukhaṃ vaco tasminti suvaco. Assāti bhaveyya. Mudūti maddavayutto. Na atimānīti anatimāni.
今当释“此义所为解说”者，是谓缘起起因之详细解说开端也。谓“缘起”当精进作业，缘起即为应作，应事。作，谓为缘起功用；事，谓外界对象。所谓义，为修行方法；言义，即路径，所效利法，称为利益；利益者，即从努力获利。缘起有善义、舍善义、分别义。缘起随缘生不定；而“思”、即有一定运用，二者皆所取义也。今“静”谓经文中所称静，即应行，必为宁静，指涅槃之名。敬重，谓正敬，赞成。明，谓正明，纯正；称“世尊”，谓应当尊崇，表明名目。温顺，谓柔软而谦顺；吾语即善言也。所说“是，斯”谓当为之义也，非过度也，谓非过高。
Ayaṃ panettha atthavaṇṇanā – karaṇīyamatthakusalena, yantaṃ santaṃ padaṃ abhisameccāti ettha tāva atthi karaṇīyaṃ, atthi akaraṇīyaṃ. Tattha saṅkhepato sikkhattayaṃ karaṇīyaṃ. Sīlavipatti, diṭṭhivipatti, ācāravipatti, ājīvavipattīti evamādi akaraṇīyaṃ. Tathā atthi atthakusalo, atthi anatthakusalo. Tattha yo imasmiṃ sāsane pabbajitvā na attānaṃ sammā payojeti, khaṇḍasīlo hoti, ekavīsatividhaṃ anesanaṃ nissāya jīvikaṃ kappeti. Seyyathidaṃ – veḷudānaṃ pattadānaṃ pupphadānaṃ phaladānaṃ dantakaṭṭhadānaṃ mukhodakadānaṃ sinānadānaṃ cuṇṇadānaṃ mattikādānaṃ cāṭukamyataṃ muggasūpyataṃ pāribhaṭayataṃ jaṅghapesanikaṃ vejjakammaṃ dūtakammaṃ pahiṇagamanaṃ piṇḍapaṭipiṇḍaṃ dānānuppadānaṃ vatthuvijjaṃ nakkhattavijjaṃ aṅgavijjanti. Chabbidhe ca agocare carati. Seyyathidaṃ – vesiyāgocare vidhavathullakumārikapaṇḍakabhikkhunīpānāgāragocareti. Saṃsaṭṭho ca viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena gihisaṃsaggena, yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitaaphāsukayogakkhemakāmāni bhikkhūnaṃ…pe… upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati. Ayaṃ anatthakusalo.
此处义释谓，宜作缘起法门，以善义勤行，即应当之法，无应作与不应作者。且简略教诲，应修持戒失误、慧失误、行止失误、生计失误等违戒行为均为不应作。亦有善义与不善义二种差别。若于此教法出家者不自净，以堕戒失，负二十一种违犯，依赖恶业获生计。譬如诸恶施，如布施泥土等不洁之物，或于不净处居住，或与非善类比库尼等同行，或与王公达官、外道及追随者混居，及交往非顺俗家属为非信、恶语争闹、恶不善行等种种恶业，皆谓不善。
Yo pana imasmiṃ sāsane pabbajitvā attānaṃ sammā payojeti, anesanaṃ pahāya catupārisuddhisīle patiṭṭhātukāmo saddhāsīsena pātimokkhasaṃvaraṃ satisīsena indriyasaṃvaraṃ vīriyasīsena ājīvapārisuddhiṃ, paññāsīsena paccayapaṭisevanaṃ pūreti. Ayaṃ atthakusalo.
然若于此教法出家，自净己身，断除恶业，遵守四净戒，坚持信念，持守戒律，念念自警，控制诸根，精进成就清净生计，且智慧深厚，具足因缘修行，则此谓善，也即利益所在。
Yo vā sattāpattikkhandhasodhanavasena pātimokkhasaṃvaraṃ, chadvāre ghaṭṭitārammaṇesu abhijjhādīnaṃ anuppattivasena indrisaṃvaraṃ, anesanaparivajjanavasena viññuppasatthabuddhabuddhasāvakavaṇṇitapaccayapaṭisevanena ca ājīvapārisuddhiṃ, yathāvuttapaccavekkhaṇavasena paccayapaṭisevanaṃ, catuiriyāpathaparivattane sātthakatādipaccavekkhaṇavasena sampajaññañca sodheti. Ayampi atthakusalo.
所谓借助清净义蕴的净化，守护戒律；凭借六根六尘之感境对贪欲等烦恼不起作用而能得以自持；凭借不生恶感的避戒而护持自己的生活清净；凭借正确的辨察而清晰选择因缘；凡此四种行使根本之力，调伏四威仪，以正念明智清净之力，自然得以清净。这也是善巧之义。
Yo vā yathā ūsodakaṃ paṭicca saṃkiliṭṭhaṃ vatthaṃ pariyodāpayati, chārikaṃ paṭicca ādāso, ukkāmukhaṃ paṭicca jātarūpaṃ, tathā ñāṇaṃ paṭicca sīlaṃ vodāyatīti ñatvā ñāṇodakena dhovanto sīlaṃ pariyodāpeti. Yathā ca kikī sakuṇikā aṇḍaṃ, camarī migo vāladhiṃ, ekaputtikā nārī piyaṃ ekaputtakaṃ, ekanayano puriso taṃ ekanayanañca rakkhati, tathā ativiya appamatto attano sīlakkhandhaṃ rakkhati, sāyaṃ pātaṃ paccavekkhamāno aṇumattampi vajjaṃ na passati. Ayampi atthakusalo.
譬如用水清洗脏污的衣物，依托旅客的供养，依托开口取物，依托形状之辨识，依此智慧依此戒行，用智慧之水洗净戒行。又比喻如燕鸟保护蛋，如母鹿保护幼崽，如有一子之妇亲护独子，如独眼之人护视其唯一的眼睛，彼亦如是，以极其精勤护持自身戒行。即便日落时分，细察观察，也见不到一丝过失。这也是善巧之义。
Yo vā pana avippaṭisārakare sīle patiṭṭhāya kilesavikkhambhanapaṭipadaṃ paggaṇhāti, taṃ paggaṇhitvā kasiṇaparikammaṃ karoti, kasiṇaparikammaṃ katvā samāpattiyo nibbatteti. Ayampi atthakusalo.
又若有人以无溢出之戒为基础，承行断除烦恼之道，专心行持此道，遂依此修习光明之境，终至禅定生起。此亦是善巧之义。
Yo vā pana samāpattito vuṭṭhāya saṅkhāre sammasitvā arahattaṃ pāpuṇāti, ayaṃ atthakusalānaṃ aggo. Tattha ye ime yāva avippaṭisārakare sīle patiṭṭhānena yāva vā kilesavikkhambhanapaṭipadāyapaggahaṇena vaṇṇitā atthakusalā, te imasmiṃ atthe atthakusalāti adhippetā. Tathā vidhā ca te bhikkhū. Tena bhagavā te bhikkhū sandhāya ekapuggalādhiṭṭhānāya desanāya ‘‘karaṇīyamatthakusalenā’’ti āha.
又有人由禅定而起，持守行法而清净，证得阿拉汉果位，此为善巧者之首领。依戒具足、行持断烦恼之道、并持此善巧者为名的僧众，便是本义中称为善巧者的众生。对此，世尊为此僧众及个别学人开示教诲曰：『应当以善巧者的行为而行。』
Tato ‘‘kiṃ karaṇīya’’nti tesaṃ sañjātakaṅkhānaṃ āha ‘‘yantaṃ santaṃ padaṃ abhisameccā’’ti. Ayamettha adhippāyo – taṃ buddhānubuddhehi vaṇṇitaṃ santaṃ nibbānapadaṃ paṭivedhavasena abhisamecca viharitukāmena yaṃ karaṇīyanti. Ettha ca yanti imassa gāthāpadassa ādito vuttameva karaṇīyanti adhikārato anuvattati, taṃ santaṃ padaṃ abhisameccāti. Ayaṃ pana yasmā sāvasesapāṭho attho, tasmā viharitukāmenāti vuttanti veditabbaṃ.
继而对于“应当为之者”为怀疑之人，世尊说：“当努力精进，达至安稳宁静之所。”此处『安稳宁静之所』为诸佛及正觉者所诠释者，依止此处认为可证得涅槃之境。且此『当努力精进』乃源于此偈起首句，故当持守此义。此安稳宁静之所因依正行而证，汝当勤修持之。
Atha vā santaṃ padaṃ abhisameccāti anussavādivasena lokiyapaññāya nibbānapadaṃ ‘‘santa’’nti ñatvā taṃ adhigantukāmena yantaṃ karaṇīyanti adhikārato anuvattati, taṃ karaṇīyamatthakusalenāti evampettha adhippāyo veditabbo. Atha vā ‘‘karaṇīyamatthakusalenā’’ti vutte ‘‘ki’’nti cintentānaṃ āha ‘‘yantaṃ santaṃ padaṃ abhisameccā’’ti. Tassevaṃ adhippāyo veditabbo – lokiyapaññāya santaṃ padaṃ abhisamecca yaṃ karaṇīyaṃ kātabbaṃ, taṃ karaṇīyaṃ, karaṇārahameva tanti vuttaṃ hoti.
或彼等凭记忆见解等世俗智慧，将涅槃境称为“安稳宁静之所”，因欲达彼境而修持正行；此理应知为“应当为之善巧者”。或闻“应当为之善巧者”即生疑虑，世尊复说：“当努力精进以达至安稳宁静之所。”如此皆应知为：凭世俗智慧，若想达彼安稳宁静之所，应当修此正行；此行为应当修行，乃无可否认之理。
Kiṃ pana tanti ? Kimaññaṃ siyā aññatra tadadhigamupāyato, kāmañcetaṃ karaṇārahaṭṭhena sikkhattayadīpakena ādipadeneva vuttaṃ. Tathā hi tassa atthavaṇṇanāyaṃ avocumhā ‘‘atthi karaṇīyaṃ, atthi akaraṇīyaṃ. Tattha saṅkhepato sikkhattayaṃ karaṇīya’’nti. Atisaṅkhepena desitattā pana tesaṃ bhikkhūnaṃ kehici viññātaṃ, kehici na viññātaṃ. Tato yehi na viññātaṃ, tesaṃ viññāpanatthaṃ yaṃ visesato āraññakena bhikkhunā kātabbaṃ, taṃ vitthārento ‘‘sakko ujū ca suhujū ca, suvaco cassa mudu anatimānī’’ti imaṃ tāva upaḍḍhagāthamāha.
什么是正行？即除那种专门追求彼道之法外，觅得彼道的方法，正是以可为所为与不可为所为为教令的在家修持者之家灯塔之初示所说。确如是，针对此义的阐明，我们说：“有可为者，有不可为者。概要地说，指导修行者要做的即是可为之行。”虽是极简的教导，但在比库中对这些教理，有些人已知晓，有些人尚未知。对于不知者，应加广泛说明，特别是由精进于林中的比库来宣说，且详细诠释曰：“为师者应正直谦恭，言辞温和柔软，不骄不慢。”此即先前所揭示的句偈。
Kiṃ vuttaṃ hoti? Santaṃ padaṃ abhisamecca viharitukāmo, lokiyapaññāya vā taṃ abhisamecca tadadhigamāya paṭipajjamāno āraññako bhikkhu dutiyacatutthapadhāniyaṅgasamannāgamena kāye ca jīvite ca anapekkho hutvā saccappaṭivedhāya paṭipajjituṃ sakko assa, tathā kasiṇaparikammavattasamādānādīsu attano pattacīvarappaṭisaṅkharaṇādīsu ca yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃ karaṇīyāni, tesu aññesu ca evarūpesu sakko assa dakkho analaso samattho. Sakko hontopi ca tatiyapadhāniyaṅgasamannāgamena uju assa. Uju hontopi ca sakiṃ ujubhāvena daharakāle vā ujubhāvena santosaṃ anāpajjitvā yāvajīvaṃ punappunaṃ asithilakaraṇena suṭṭhutaraṃ uju assa. Asaṭhatāya vā uju, amāyāvitāya suhuju. Kāyavacīvaṅkappahānena vā uju, manovaṅkappahānena suhuju. Asantaguṇassa vā anāvikaraṇena uju, asantaguṇena uppannassa lābhassa anadhivāsanena suhuju. Evaṃ ārammaṇalakkhaṇūpanijjhānehi purimadvayatatiyasikkhāhi payogāsayasuddhīhi ca uju ca suhuju ca assa.
此言何义？即欲守持清净果位，内心安稳地生活。无论以世间智慧为凭，或为求得彼境的修行，乃至逐步达成第二、第三、第四圣阶的拥有者，在身心生活各方面皆不放逸，实能依靠真实断除烦恼而勤修。譬如持定诸遍（卡西那）等禅具的定彼岸，或清净衣钵的供养维持等，一切法门诸如戒律、话语及行动所应行之事，彼精进且不懈怠，皆能干净利落地施行。即使是最简易轻微之事，亦能持守端正。又以身口意三方面无过失而端正，心无疑惑不颠倒，无不善品性之染积而安隐，无憍慢之心，而于已得利益不贪不染。这一切由聚焦修习基础法门，历经初、中、后次第三重修持，修行意志净洁，端正且柔顺。
Na kevalañca uju ca suhuju ca, apica pana suvaco ca assa. Yo hi puggalo ‘‘idaṃ na kattabba’’nti vutto ‘‘kiṃ te diṭṭhaṃ, kiṃ te sutaṃ, ko me sutvā vadasi, kiṃ upajjhāyo ācariyo sandiṭṭho sambhatto vā’’ti vadeti, tuṇhībhāvena vā taṃ viheseti, sampaṭicchitvā vā na tathā karoti, so visesādhigamassa dūre hoti. Yo pana ovadiyamāno ‘‘sādhu, bhante suṭṭhu vuttaṃ, attano vajjaṃ nāma duddasaṃ hoti, punapi maṃ evarūpaṃ disvā vadeyyātha anukampaṃ upādāya, cirassaṃ me tumhākaṃ santikā ovādo laddho’’ti vadati, yathānusiṭṭhañca paṭipajjati, so visesādhigamassa avidūre hoti. Tasmā evaṃ parassa vacanaṃ sampaṭicchitvā karonto suvaco ca assa.
不仅端正且柔顺者，言语也当柔和。若有人说“此不可为”，而又问“何所见？何所闻？谁令你知？师长是否亲自示现？”便以沉默对待或违背这教，若未依实修行，即远离真法之境。相反，若有人被善导告诫“此善，世尊讲得妙，你之过失确实，使我生慈悲，望你莫远离教言久得教诲”，照其所言谨慎实施，即近于真法之境。因此应乐于接受他人言辞而谨行者，语即柔顺。
Yathā ca suvaco, evaṃ mudu assa. Mudūti gahaṭṭhehi dūtagamanapahiṇagamanādīsu niyujjamāno tattha mudubhāvaṃ akatvā thaddho hutvā vattapaṭipattiyaṃ sakalabrahmacariye ca mudu assa suparikammakatasuvaṇṇaṃ viya tattha tattha viniyogakkhamo. Atha vā mudūti abhākuṭiko uttānamukho sukhasambhāso paṭisanthāravutti sutitthaṃ viya sukhāvagāho assa. Na kevalañca mudu, apica pana anatimānī assa, jātigottādīhi atimānavatthūhi pare nātimaññeyya, sāriputtatthero viya caṇḍālakumārakasamena cetasā vihareyyāti.
恰如言语柔和者，心也当柔顺。所谓柔顺，乃至受差遣往来传话之时，未生不善之意，内心柔软而坚定，行持於大众之中如金光闪耀般纯净，适时熟练施用。又“柔顺”也谓不傲慢，自然开怀，善于和悦交谈，令闻者如受甘露。非但柔顺，还当谦逊，不以出身、族类等为傲，譬如长老沙利子，宜如村童般坦诚亲和。
Dutiyagāthāvaṇṇanā第二偈注释
§2
2. Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjamānassa visesato āraññakassa bhikkhuno ekaccaṃ karaṇīyaṃ vatvā puna tatuttaripi vattukāmo ‘‘santussako cā’’ti dutiyagāthamāha.
故世尊于欲深入修习安稳果位，专注于彼果之获得，且特别是精进于林中的比库，曾教导某些应行之事，复欲复说，乃称“亦当满足”而述次偈。
Tattha ‘‘santuṭṭhī ca kataññutā’’ti ettha vuttappabhedena dvādasavidhena santosena santussatīti santussako. Atha vā tussatīti tussako, sakena tussako, santena tussako, samena tussakoti santussako. Tattha sakaṃ nāma ‘‘piṇḍiyālopabhojanaṃ nissāyā’’ti evaṃ upasampadamaṇḍale uddiṭṭhaṃ attanā ca sampaṭicchitaṃ catupaccayajātaṃ, tena sundarena vā asundarena vā sakkaccaṃ vā asakkaccaṃ vā dinnena paṭiggahaṇakāle paribhogakāle ca vikāraṃ adassetvā yāpento ‘‘sakena tussako’’ti vuccati. Santaṃ nāma yaṃ laddhaṃ hoti attano ‘vijjamānaṃ , tena santeneva tussanto tato paraṃ na patthento atricchataṃ pajahanto ‘‘santena tussako’’ti vuccati. Samaṃ nāma iṭṭhāniṭṭhesu anunayapaṭighappahānaṃ, tena samena sabbārammaṇesu tussanto ‘‘samena tussako’’ti vuccati.
所谓“满足与感恩”，此处依正教诠释，有十二种满足之义，亦称满足者。或称喜悦者，含其喜悦之性质。所谓喜悦者者，指因奉养乞食而畅足。于受具足戒的比库群中观照，若未见其过，敬喜奉养，谓之“满者”。“满足”是指由于取得，心满意足，未转向他物，舍弃欲望，谓之“满足者”。“均者”是指在合宜和不合宜的条件下，能平等安忍，不贪不嗔，舍离障碍，谓之“均者”。
Sukhena bharīyatīti subharo, suposoti vuttaṃ hoti. Yo hi bhikkhu manussehi sālimaṃsodanādīnaṃ patte pūretvā dinnepi dummukhabhāvaṃ anattamanabhāvameva ca dasseti, tesaṃ vā sammukhāva taṃ piṇḍapātaṃ ‘‘kiṃ tumhehi dinna’’nti apasādento sāmaṇeragahaṭṭhādīnaṃ deti, esa dubbharo. Etaṃ disvā manussā dūratova parivajjenti ‘‘dubbharo bhikkhu na sakkā posetu’’nti . Yo pana yaṃ kiñci lūkhaṃ vā paṇītaṃ vā appaṃ vā bahuṃ vā labhitvā attamano vippasannamukho hutvā yāpeti, esa subharo. Etaṃ disvā manussā ativiya vissatthā honti, ‘‘amhākaṃ bhadanto subharo, thokathokenāpi tussati, mayameva naṃ posessāmā’’ti paṭiññaṃ katvā posenti. Evarūpo idha subharoti adhippeto.
被称为清净者者，是指身心清净的人。比库若能将人间食物内诸杂质污秽悉数除尽，不仅白日示以愚痴无明之相，亦不显露戒法之相。如此之人在他人面前，若有人把布施的饭食用不悦之色询问‘你们布施何物’，他便厌恶地将之给予沙玛内拉等弟子，此为不清净者。见此，人间众生远离其身，谓‘此比库令人厌恶，不能得持养’。反之，若比库得财物无论污洁、多少，皆心清净、面露喜色地持用，是为清净者。众生见此极为信赖，称‘我等尊者清净，即使少量也能安足，我们愿为其持养’而施养。此类即为此地所说之清净者。
Appaṃ kiccamassāti appakicco, na kammārāmatābhassārāmatāsaṅgaṇikārāmatādianekakiccabyāvaṭo, atha vā sakalavihāre navakammasaṅghaparibhogasāmaṇeraārāmikavosāsanādikiccavirahito, attano kesanakhacchedanapattacīvarakammādiṃ katvā samaṇadhammakiccaparo hotīti vuttaṃ hoti.
所谓微少事工者，即从事微小法务者，不受杂业场所及依附场所种种法务牵累。或是在一切僧团内，不为九众僧团之实用，亦不做沙玛内遗舍及其他法务者，而自已从事剪发、割指甲、制衣等清净修行之事工者，即被称为微少事工者。
Sallahukā vutti assāti sallahukavutti. Yathā ekacco bahubhaṇḍo bhikkhu disāpakkamanakāle bahuṃ pattacīvarapaccattharaṇatelaguḷādiṃ mahājanena sīsabhārakaṭibhārādīhi ubbahāpetvā pakkamati, evaṃ ahutvā yo appaparikkhāro hoti, pattacīvarādiaṭṭhasamaṇaparikkhāramattameva pariharati, disāpakkamanakāle pakkhī sakuṇo viya samādāyeva pakkamati , evarūpo idha sallahukavuttīti adhippeto. Santāni indriyāni assāti santindriyo, iṭṭhārammaṇādīsu rāgādivasena anuddhatindriyoti vuttaṃ hoti. Nipakoti viññū vibhāvī paññavā, sīlānurakkhaṇapaññāya cīvarādivicāraṇapaññāya āvāsādisattasappāyaparijānanapaññāya ca samannāgatoti adhippāyo.
轻便生活者者，即生活简便者。如有些比库负担大量衣物、器物、药盐等，成为众人负担，居所不易迁移；而轻便者则不负重，仅备最少衣物等必需品，迁移自如，犹如飞鸟翅翼般迅捷自在。此为所谓轻便生活者。所谓清净根身者，即清净根体，指于欲界感官等善根不被诸烦恼染污之人。所谓内行者者，即智慧明达、有戒护持的智者，对于衣服等生活起居皆有检点，具七种禅住生活习惯者，是称为内行者。
Na pagabbhoti appagabbho, aṭṭhaṭṭhānena kāyapāgabbhiyena catuṭṭhānena vacīpāgabbhiyena anekena ṭhānena manopāgabbhiyena ca virahitoti attho.
所谓不污秽者，即不污秽者，指于八处之身非污秽，四处之口亦不污秽，并且于意处身心清净，无染污。
Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ (mahāni. 87) nāma saṅghagaṇapuggalabhojanasālājantāgharanhānatitthabhikkhācāramaggaantaragharappavesanesu kāyena appatirūpakaraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe pallatthikāya vā nisīdati pāde pādamodahitvā vāti evamādi. Tathā gaṇamajjhe catuparisasannipāte, tathā vuḍḍhatare puggale. Bhojanasālāyaṃ pana vuḍḍhānaṃ āsanaṃ na deti, navānaṃ āsanaṃ paṭibāhati. Tathā jantāghare, vuḍḍhe cettha anāpucchā aggijālanādīni karoti. Nhānatitthe ca yadidaṃ ‘‘daharo vuḍḍhoti pamāṇaṃ akatvā āgatapaṭipāṭiyā nhāyitabba’’nti vuttaṃ, tampi anādiyanto pacchā āgantvā udakaṃ otaritvā vuḍḍhe ca nave ca bādheti. Bhikkhācāramagge pana aggāsanaaggodakaaggapiṇḍatthaṃ vuḍḍhānaṃ purato purato yāti, bāhāya bāhaṃ paharanto. Antaragharappavesane vuḍḍhānaṃ paṭhamataraṃ pavisati, daharehi kāyakīḷanaṃ karotīti evamādi.
八处身非污秽者，指于八处乃是常住之处，比库于僧团、人群、饭堂、住所、浴室等处不作妨碍他人之不净行为。如一人于僧中占居座位，坐时双脚相抵，乃不善之行。年长者于饭堂不为座位让出，扰乱新人。于住所不问他人即行煮火作饭。浴室规矩言“少年比老当让”，却不遵守，致使扰乱。于比库交往路不与年龄长老或同修善士发生妨碍。诸如此类，即名不污秽。
Catuṭṭhānaṃ vacīpāgabbhiyaṃ (mahāni. 87) nāma saṅghagaṇapuggalaantaragharesu appatirūpavācānicchāraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe anāpucchā dhammaṃ bhāsati, tathā pubbe vuttappakāre gaṇe vuḍḍhatare puggale ca, tattha manussehi pañhaṃ puṭṭho vuḍḍhataraṃ anāpucchā vissajjeti, antaraghare pana ‘‘itthannāme kiṃ atthi, kiṃ yāgu udāhu khādanīyaṃ vā bhojanīyaṃ vā, kiṃ me dassasi, kiṃ ajja khādissāmi, kiṃ bhuñjissāmi, kiṃ pivissāmī’’ti evamādiṃ bhāsati.
四处口非污秽者，谓于僧团、住所等不说不合宜之语。如有人不经请求，便闲谈议论法义，或在众中不顺慈悲说法，致众生生疑惑而不悦。于住所口中作是语言：“此处有何食物？何等供养？今我将食何物？”等，此类扰乱不净之言，即名口非污秽。
Anekaṭṭhānaṃ manopāgabbhiyaṃ (mahāni. 87) nāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasā eva kāmavitakkādinānappakāraṃ appatirūpavitakkanaṃ.
关于多种境界起心的问题（此处引《大事》87编），虽在各处身体与语言的行为未曾违犯，但于心中对于欲念等念头却无帮助，甚至起的念头不正，称为不正念头。
Kulesvananugiddhoti yāni tāni kulāni upasaṅkamati, tesu paccayataṇhāya vā ananulomikagihisaṃsaggavasena vā ananugiddho, na sahasokī, na sahanandī, na sukhitesu sukhito, na dukkhitesu dukkhito, na uppannesu kiccakaraṇīyesu attanā vā uyyogamāpajjitāti vuttaṃ hoti. Imissāya ca gāthāya yaṃ ‘‘suvaco cassā’’ti ettha vuttaṃ assāti vacanaṃ, taṃ sabbapadehi saddhiṃ santussako ca assa, subharo ca assāti evaṃ yojetabbaṃ.
所谓“跟随家族”的意思是指趋近各家族，当因缘渴爱起，或像与不合时宜的世俗人交往一样紧随其后者，既不怒恼，也不欢喜，对于有乐者不生快乐，对于有苦者不起忧愁，对于当前不得行之事，无论是自己或他人，皆不起努力情况者，即是如此所说。据此偈曰“善言者如斯”，此处所言之语，必须普遍同意，令其满意，称为善美之词，亦是应当契合之道理。
Tatiyagāthāvaṇṇanā第三偈注释
§3
3. Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjitukāmassa visesato āraññakassa bhikkhuno taduttaripi karaṇīyaṃ ācikkhitvā idāni akaraṇīyampi ācikkhitukāmo ‘‘na ca khuddamācare kiñci, yena viññū pare upavadeyyu’’nti imaṃ upaḍḍhagāthamāha.
3. 世尊对于心愿住于圣境界者、为得此境界而修习者、尤其是林中出家比库，曾特别教诲说，这应当做的事情，且告诫现在无需做的，“切莫行微细之过，以致智者他人诤问”如是开示了这首咏诵歌。
Tassattho – evamimaṃ karaṇīyaṃ karonto yaṃ taṃ kāyavacīmanoduccaritaṃ khuddaṃ lāmakanti vuccati, taṃ na ca khuddaṃ samācare, asamācaranto ca na kevalaṃ oḷārikaṃ, kintu kiñci na samācare, appamattakampi aṇumattakampi na samācareti vuttaṃ hoti.
又曰——对于那些行此应当行之事者，所有身语行为中被称作微小败恶的，不得行微细坏法。行者不得行微细行为，且不论是否小到细微，均不得为。
Tato tassa samācāre sandiṭṭhikamevādīnavaṃ dasseti ‘‘yena viññū pare upavadeyyu’’nti. Ettha ca yasmā aviññū pare appamāṇaṃ. Te hi anavajjaṃ vā sāvajjaṃ karonti, appasāvajjaṃ vā mahāsāvajjaṃ. Viññū eva pana pamāṇaṃ. Te hi anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsanti, vaṇṇārahassa vaṇṇaṃ bhāsanti. Tasmā ‘‘viññū pare’’ti vuttaṃ.
接着论其行为，表明此过未见时，只是潜在的恶果，足以使智者他人诤问。因他人无明者常做无谓过失，或恶意有违戒律，或大或小皆有，唯智者能量度其过失，因其考察、剖析过失缘由，故言“智者他人”。他们能辨邪恶非法之恶，辨正邪恶之恶。故称“智者他人”。
Evaṃ bhagavā imāhi aḍḍhateyyāhi gāthāhi santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjitukāmassa visesato āraññakassa, āraññakasīsena ca sabbesampi kammaṭṭhānaṃ gahetvā viharitukāmānaṃ karaṇīyākaraṇīyabhedaṃ kammaṭṭhānūpacāraṃ vatvā idāni tesaṃ bhikkhūnaṃ tassa devatābhayassa paṭighātāya parittatthaṃ vipassanāpādakajjhānavasena kammaṭṭhānatthañca ‘‘sukhinova khemino hontū’’tiādinā nayena mettakathaṃ kathetumāraddho.
于此世尊以十八偈，特别示现住于圣境界及求得其境界、欲修习者，尤其为林居苦行者，并以林居苦行者带领众多法门之时，应行不应行之分，法门正行次第，为他们说法，借此缘故，为护其宿命神不令受损害，于防止痴观伤害而入禅定行观，方便讲述善说，令众比库得安乐宁静。
Tattha sukhinoti sukhasampannā. Kheminoti khemavanto, abhayā nirupaddavāti vuttaṃ hoti. Sabbeti anavasesā. Sattāti pāṇino. Sukhitattāti sukhitacittā. Ettha ca kāyikena sukhena sukhino, mānasena sukhitattā, tadubhayenāpi sabbabhayupaddavavigamena vā kheminoti veditabbo. Kasmā pana evaṃ vuttaṃ? Mettābhāvanākāradassanatthaṃ. Evañhi mettā bhāvetabbā ‘‘sabbe sattā sukhino hontū’’ti vā, ‘‘khemino hontū’’ti vā, ‘‘sukhitattā hontū’’ti vā.
这里『sukhinoti』意为具足快乐者；『kheminoti』即安乐无忧者，所谓『abhayā nirupaddavā』就是无惧无碍。『sabbeti』表示普遍无剩余的意思；『sattāti pāṇino』指诸有情众生。『sukhitattāti sukhitacittā』意指内心安乐。这里所说，以身心的安乐为标准，有身的称为快乐者，有心的称为具足安乐者。二者兼具而无一切怖畏障碍者，则称为安乐无忧。为何如此说？是为彰显慈心增长之意。因而须修习慈心，发愿说『愿一切众生皆得安乐』，或『愿安乐无忧』，亦或『愿具足安乐心』。
Catutthagāthāvaṇṇanā第四偈释
§4
4. Evaṃ yāva upacārato appanākoṭi, tāva saṅkhepena mettābhāvanaṃ dassetvā idāni vitthāratopi taṃ dassetuṃ ‘‘ye kecī’’ti gāthādvayamāha. Atha vā yasmā puthuttārammaṇe paricitaṃ cittaṃ na ādikeneva ekatte saṇṭhāti ārammaṇappabhedaṃ pana anugantvā anugantvā kamena saṇṭhāti, tasmā tassa tasathāvarādidukatikappabhede ārammaṇe anugantvā anugantvā saṇṭhānatthampi ‘‘ye kecī’’ti gāthādvayamāha. Atha vā yasmā yassa yaṃ ārammaṇaṃ vibhūtaṃ hoti, tassa tattha cittaṃ sukhaṃ tiṭṭhati, tasmā tesaṃ bhikkhūnaṃ yassa yaṃ vibhūtaṃ ārammaṇaṃ, tassa tattha cittaṃ saṇṭhāpetukāmo tasathāvarādidukatikārammaṇabhedadīpakaṃ ‘‘ye kecī’’ti imaṃ gāthādvayamāha.
这里所谓因粗重、微细差别及观见差别，由于远近不同，以及执着于已生法的痛苦，是自然生起的四种痛苦。此外从长短、大小、宽窄、中间、细微等六个方面对痛苦有不同划分，即长-中-短共三，宽-中-狭共三共计六。这些分类可以发扬痛苦的内涵为大、中、小三种层次。‘Ye kecī’是指无剩余之语。‘Pāṇā’指有情众生，有时也单指有情众生中的生命体。‘Bhavantī’指众生，是一音节词。‘Atthīti’意为含义，存在着。
Ettha hi tasathāvaradukaṃ diṭṭhādiṭṭhadukaṃ dūrasantikadukaṃ bhūtasambhavesidukanti cattāro duke, dīghādīhi ca chahi padehi majjhimapadassa tīsu aṇukapadassa ca dvīsu tikesu atthasambhavato dīgharassamajjhimatikaṃ mahantāṇukamajjhimatikaṃ thūlāṇukamajjhimatikanti tayo tike ca dīpeti. Tattha ye kecīti anavasesavacanaṃ. Pāṇā eva bhūtā pāṇabhūtā. Atha vā pāṇantīti pāṇā, etena assāsapassāsappaṭibaddhe pañcavokārasatte gaṇhāti. Bhavantīti bhūtā, etena ekavokāracatuvokārasatte gaṇhāti. Atthīti santi saṃvijjanti.
由此以『ye keci pāṇabhūtatthī』为词，表明以四种痛苦绑缚众生，使众生内在的统一展现出来。现在把全部众生分为粗重、微细、常住、无剩余等类别，通过痛苦的分类显示。
Evaṃ ‘‘ye keci pāṇabhūtatthī’’ti iminā vacanena dukatikehi saṅgahetabbe sabbasatte ekato dassetvā idāni sabbepi te tasā vā thāvarā va navasesāti iminā dukena saṅgahetvā dasseti.
这里的『tasantī』为tasā的复数，泛指意念的火焰、渴望之意思。‘Tiṭṭhantī’意为常住，也指断除了渴望等的阿拉汉境界的义项。文中说尚无所谓无剩余者，均具余留。‘Sabbepīti’表示此话说的是全部。第二偈末尾提出应与所有诸苦相关，意在阐述“无剩余”与否的区别，与之前偈文相应，且愿所有众生皆得安乐。更有愿望令此生存与未来生存所有众生皆具安乐心。
Tattha tasantīti tasā, sataṇhānaṃ sabhayānañcetaṃ adhivacanaṃ. Tiṭṭhantīti thāvarā, pahīnataṇhābhayānaṃ arahataṃ etaṃ adhivacanaṃ. Natthi tesaṃ avasesanti anavasesā, sabbepīti vuttaṃ hoti. Yañca dutiyagāthāya ante vuttaṃ, taṃ sabbadukatikehi sambandhitabbaṃ ‘‘ye keci pāṇabhūtatthi tasā vā thāvarā vā anavasesā, imepi sabbe sattā bhavantu sukhitattā. Evaṃ yāva bhūtā vā sambhavesī vā, imepi sabbe sattā bhavantu sukhitattā’’ti.
现在要解释对大、中、小三种长短的释义。所谓长者，如水中龙、月亮等反常巨大之物皆显为长形。无数大小不一的海洋巨龙鱼蟹，乃至于陆地象龙等皆具大形。所谓‘rāhuggaṃ attabhāvīna’表明此处放大层次的测度。长者具有不同维度的测量，如臂长十二由旬，五十由旬的蛤蟆洞、等中、粗、细等不同类型的测度。‘Majjhima’指虎蚺猪等中等大小之物；‘Rassakā’指诸种蛇，宽中尺度具一定统计范围。‘Aṇuka’指细微不足察觉的，超常眼识难及之物，水中的纤小生物等。即使在细微中有大中二样量级，今亦称之。‘Thūlā’指范围大的，如蜘蛛巢等大尺度存在。
Idāni dīgharassamajjhimāditikattayadīpakesu dīghā vātiādīsu chasu padesu dīghāti dīghattabhāvā nāgamacchagodhādayo. Anekabyāmasatappamāṇāpi hi mahāsamudde nāgānaṃ attabhāvā anekayojanappamāṇā ca macchagodhādīnaṃ attabhāvā honti. Mahantāti mahantattabhāvā jale macchakacchapādayo, thale hatthināgādayo, amanussesu dānavādayo . Āha ca ‘‘rāhuggaṃ attabhāvīna’’nti (a. ni. 4.15). Tassa hi attabhāvo ubbedhena cattāri yojanasahassāni aṭṭha ca yojanasatāni, bāhū dvādasayojanasataparimāṇā, paññāsayojanaṃ bhamukantaraṃ, tathā aṅgulantarikā, hatthatalāni dve yojanasatānīti. Majjhimāti assagoṇamahiṃsasūkarādīnaṃ attabhāvā. Rassakāti tāsu tāsu jātīsu vāmanādayo dīghamajjhimehi omakappamāṇā sattā. Aṇukāti maṃsacakkhussa agocarā dibbacakkhuvisayā udakādīsu nibbattā sukhumattabhāvā sattā ūkādayo vā. Apica ye tāsu tāsu jātīsu mahantamajjhimehi thūlamajjhimehi ca omakappamāṇā sattā, te aṇukāti veditabbā. Thūlāti parimaṇḍalattabhāvā sippikasambukādayo sattā.
现在在长、中、初三类灯火中，诸如长灯、风灯等六种场所所称的长，是指长度的特性。像龙、鱼、鳄鱼等虽因体积庞大，但在广大海洋中它们的自身长度以众多由约束计量为数的由旬为单位，而鱼鳄等也有自身长度。所谓大者，是指尺寸大的属性，比如水中的鱼、龟，陆地上的象、龙等，非人类中的魔王等。如经上所说“远罗胡的自身长度”（a.ni.4.15）。这自身长度约等于四千由旬加上八百由旬，手臂长十二万由旬，五十由旬的蜂巢宽度，及若干指的间隔，两只象足台宽各为二百由旬。中等者是指驴、牛、野猪等的自身长度。绳索乃指这些各种种类中从幼小到中等的长度绳环数量。细小者是指肉眼难见、天眼所及水中等出生，极其细微的微小生物，如蚯蚓等。且凡这些种类中较大、中等至粗大的长度绳环的存在，皆属细小者应了解。粗大者是指环形范围大小的如蛇蜥蜴等生物的自身大小。
Pañcamagāthāvaṇṇanā第五偈释
§5
5. Evaṃ tīhi tikehi anavasesato satte dassetvā idāni ‘‘diṭṭhā vā ye va adiṭṭhā’’tiādīhi tīhi dukehipi te saṅgahetvā dasseti.
五、如此者，世尊以三时三际，分别了知无生之有情，现示于此，谓“已见者及未见者”等三种情形，又以这三种苦恼分别示现。
Tattha diṭṭhāti ye attano cakkhussa āpāthamāgatavasena diṭṭhapubbā. Adiṭṭhāti ye parasamuddaparaselaparacakkavāḷādīsu ṭhitā. ‘‘Ye vā dūre vasanti avidūre’’ti iminā pana dukena attano attabhāvassa dūre ca avidūre ca vasante satte dasseti, te apadadvipadavasena veditabbā. Attano hi kāye vasantā sattā avidūre, bahikāye vasantā sattā dūre. Tathā antoupacāre vasantā avidūre, bahiupacāre vasantā dūre. Attano vihāre gāme janapade dīpe cakkavāḷe vasantā avidūre, paracakkavāḷe vasantā dūre vasantīti vuccanti.
其中，“已见”者，是指已现于自己眼中，眼所能见之境。“未见”者，是指远在他方、百千世界之外不可见者。所谓“居于远近者”，以此种苦，将自己所处之状态分别为远近有情，此应以四大陆之别视之。身内之有情，为不可见；身外之有情，为远者。若处内方，则远者为不可见；若处外方，则远者为可见。居所之乡邑、部族、世界、轮回中，居于自己所住之区者称为“不可见”，居于他方界者称为“远”，故名之。
Bhūtāti jātā abhinibbattā. Ye bhūtā eva, na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānaṃ etaṃ adhivacanaṃ. Sambhavamesantīti sambhavesī. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekhaputhujjanānametaṃ adhivacanaṃ. Atha vā catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesī nāma, aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma . Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesī nāma, dutiyacittakkhaṇato pabhuti bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesī nāma, tato paraṃ bhūtāti.
所谓“已生”即指已出生、已转生。指那些已生者，往后不再生者，称为无余有漏者，此语为其名称。“欲生者”即将生者。以无生死之结缚尔，仍将生者，属凡夫，是其名称。或于四种生处，蛋生、水生、胎生、湿生的众生，若不破蛋壳及胎衣，则为“欲生者”；破舍而出，即称“已生者”。由母胎或宿命缘起初现心识时，称为“欲生者”；第二瞬间心识，由此现有为“已生者”。以其所行之道理，在此未到他处前称“欲生者”，而之后为“已生者”。
Chaṭṭhagāthāvaṇṇanā第六偈释
§6
6. Evaṃ bhagavā ‘‘sukhino vā’’tiādīhi aḍḍhateyyāhi gāthāhi nānappakārato tesaṃ bhikkhūnaṃ hitasukhāgamapatthanāvasena sattesu mettābhāvanaṃ dassetvā idāni ahitadukkhānāgamapatthanāvasenāpi taṃ dassento āha ‘‘na paro paraṃ nikubbethā’’ti. Esa porāṇo pāṭho, idāni pana ‘‘paraṃ hī’’tipi paṭhanti, ayaṃ na sobhano.
六、如是，世尊用八十八偈之文，于多方面示现比库们利益安乐的根本并生起慈心；又于利益痛苦不适根本亦示其情境，因而说“勿害他人”。这是古老的章节，现今有人只读“他人恨”之语，此非美善。
Tattha paroti parajano. Paranti parajanaṃ. Na nikubbethāti na vañceyya. Nātimaññethāti na atikkamitvā maññeyya. Katthacīti katthaci okāse, gāme vā gāmakhette vā ñātimajjhe vā pūgamajjhe vātiādi. Nanti etaṃ. Kañcīti yaṃ kañci khattiyaṃ vā brāhmaṇaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā sukhitaṃ vā dukkhitaṃ vātiādi. Byārosanā paṭighasaññāti kāyavacīvikārehi byārosanāya ca manovikārena paṭighasaññāya ca. ‘‘Byārosanāya paṭighasaññāyā’’ti hi vattabbe ‘‘byārosanā paṭighasaññā’’ti vuccati, yathā ‘‘sammadaññāya vimuttā’’ti vattabbe ‘‘sammadaññā vimuttā’’ti, yathā ca ‘‘anupubbasikkhāya anupubbakiriyāya anupubbapaṭipadāyā’’ti vattabbe ‘‘anupubbasikkhā anupubbakiriyā anupubbapaṭipadā’’ti. Nāññamaññassa dukkhamiccheyyāti aññamaññassa dukkhaṃ na iccheyya . Kiṃ vuttaṃ hoti? Na kevalaṃ ‘‘sukhino vā khemino vā hontū’’tiādimanasikāravaseneva mettaṃ bhāveyya, kintu ‘‘ahovata yo koci parapuggalo yaṃ kañci parapuggalaṃ vañcanādīhi nikatīhi na nikubbetha, jātiādīhi ca navahi mānavatthūhi katthaci padese kañci parapuggalaṃ nātimaññeyya, aññamaññassa ca byārosanāya vā paṭighasaññāya vā dukkhaṃ na iccheyyā’’ti evampi manasikaronto bhāveyyāti.
其中“他人”即谓外人。他反过来说他人。勿害他人即不欺诈。勿轻慢者即不可轻看他人。何处者，或乡村边境、亲族内部、起点所在说之。止此罢了。所谓“何者”即为某某，或贵族、婆罗门、平民、出家人、安乐者、苦恼者等。恶心所缘对身之妨害及心之烦恼均称为“恶所缘妨害”。“因恶所缘妨害”者，谓如“正知解脱”语中所说。又如“循序习学、循序做事、循序道法”，语写为“循序习学、循序做事、循序道法”。当不愿他人受苦，即不愿他人受苦而已。何谓？不仅“愿诸众生安乐、安稳”而已，且“世间若有他人，不欺诈，诞生等九种人类于某处不可轻视，又不愿他人有因恶所缘妨害而苦”，以此持念而修慈心。
Sattamagāthāvaṇṇanā第七偈释
§7
7. Evaṃ ahitadukkhānāgamapatthanāvasena atthato mettābhāvanaṃ dassetvā idāni tameva upamāya dassento āha ‘‘mātā yathā niyaṃputta’’nti.
七、如是，于利益痛苦不适根本之相应处，实质示现慈心，随后以譬喻示之，宣说：“如母亲护子般。”
Tassattho – yathā mātā niyaṃ puttaṃ attani jātaṃ orasaṃ puttaṃ, tañca ekaputtameva āyusā anurakkhe, tassa dukkhāgamappaṭibāhanatthaṃ attano āyumpi cajitvā taṃ anurakkhe, evampi sabbabhūtesu idaṃ mettākhyaṃ mānasaṃ bhāvaye, punappunaṃ janaye vaḍḍhaye, tañca aparimāṇasattārammaṇavasena ekasmiṃ vā satte anavasesapharaṇavasena aparimāṇaṃ bhāvayeti.
由此比喻，如同母亲保护自己所生的独子，竭尽全力护持此唯一子之生命，不惜舍弃自己生命以免其受苦折磨；同样地，要在一切众生心中生起名为慈心的善念，反复培养、增长，以无限生命之广大而无间断无边际地持守此慈心。
Aṭṭhamagāthāvaṇṇanā第八偈释
§8
8. Evaṃ sabbākārena mettābhāvanaṃ dassetvā idāni tasseva vaḍḍhanaṃ dassento āha ‘‘mettañca sabbalokasmī’’ti.
第八章：在以此全部因缘示现慈心养成法之后，如今展现其增长过程，宣说“慈心遍满一切世界”。
Tattha mijjati tāyati cāti mitto, hitajjhāsayatāya siniyhati, ahitāgamato rakkhati cāti attho. Mittassa bhāvo mettaṃ. Sabbalokasmīti anavasese sattaloke. Manasi bhavanti mānasaṃ. Tañhi cittasampayuttattā evaṃ vuttaṃ. Bhāvayeti vaḍḍhaye. Na assa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ. Uddhanti upari, tena arūpabhavaṃ gaṇhāti. Adhoti heṭṭhā, tena kāmabhavaṃ gaṇhāti. Tiriyanti vemajjhaṃ, tena rūpabhavaṃ gaṇhāti. Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti. Sīmā nāma paccatthiko vuccati, tasmimpi pavattanti attho. Averanti veravirahitaṃ , antarantarāpi veracetanāpātubhāvavirahitanti attho. Asapattanti vigatapaccatthikaṃ. Mettāvihārī hi puggalo manussānaṃ piyo hoti, amanussānaṃ piyo hoti, nāssa koci paccatthiko hoti, tenassa taṃ mānasaṃ vigatapaccatthikattā asapattanti vuccati. Pariyāyavacanañhi etaṃ, yadidaṃ paccatthiko sapattoti. Ayaṃ anupadato atthavaṇṇanā.
此处“眷属好生”意即缘于有利益之意而遇合、亲近；“不离害害”为保护免于伤害。所谓“友爱之念”即慈心。所谓“一切世界”是指无间断遍于众生界。一切皆生于心，因心与心相应故。所谓“培生增长”，指非有边量而是无量，故言无限量之众生具足。向上扩展，即无色界之存在；向下延伸，即欲界之存在；向四方扩展，即色界诸存在。谓无交界边界，无界限限制。所谓“界”指实体外在界限，因界内存在而相续发生。谓无争无侵害，且无中间之侵害意志。谓无交错冲突，且无界限地互相隔离。慈心行者受世间爱戴，受非人所爱戴，且无具体现前故称为无交界无冲突。此即“无交错无中断”之义。此为不失释义。
Ayaṃ panettha adhippetatthadīpanā – yadidaṃ ‘‘evampi sabbabhūtesu mānasaṃ bhāvaye aparimāṇa’’nti vuttaṃ, tañcetaṃ aparimāṇaṃ mettaṃ mānasaṃ sabbalokasmiṃ bhāvaye vaḍḍhaye, vuḍḍhiṃ virūḷhiṃ vepullaṃ gamaye pāpaye. Kathaṃ? Uddhaṃ adho ca tiriyañca, uddhaṃ yāva bhavaggā, adho yāva avīcito, tiriyaṃ yāva avasesadisā. Uddhaṃ vā āruppaṃ, adho kāmadhātuṃ, tiriyaṃ rūpadhātuṃ anavasesaṃ pharanto. Evaṃ bhāventopi ca taṃ yathā asambādhaṃ averaṃ asapattañca hoti, tathā sambādhaverasapattānaṃ abhāvaṃ karonto bhāvaye. Yaṃ vā taṃ bhāvanāsampadaṃ pattaṃ sabbattha okāsalokavasena asambādhaṃ, attano paresu āghātappaṭivinayanena averaṃ, attani ca paresaṃ āghātavinayanena asapattaṃ hoti. Taṃ asambādhamaveramasapattaṃ aparimāṇaṃ mettaṃ mānasaṃ uddhaṃ adho tiriyañcāti tividhaparicchede sabbalokasmiṃ bhāvaye vaḍḍhayeti.
此处权要说明所说“于一切众生养起无限慈心于心中增长”者，谓无量慈心心念乃在一切世界中增长、发展、扩大、增盛而无穷无尽。如何生起？向上、向下及向四方广布；向上达无色界，向下达欲界，横向达色界，尽无间断。如此修行，则此无交错、不相侵害、不失轮转者，如是养成；亦无争斗侵害及无交错不侵害相离现象。若此修成普遍慈心，故称无交割无害无争之无限慈心，于上下四方一切世界生起增长。
Navamagāthāvaṇṇanā第九偈释
§9
9. Evaṃ mettābhāvanāya vaḍḍhanaṃ dassetvā idāni taṃ bhāvanamanuyuttassa viharato iriyāpathaniyamābhāvaṃ dassento āha ‘‘tiṭṭhaṃ caraṃ…pe… adhiṭṭheyyā’’ti.
第九章：在示现慈心增长后，如今示现此修行法者行止法度缺少时，言说“应立、行住、随时守持”。
Tassattho – evametaṃ mettaṃ mānasaṃ bhāvento so ‘‘nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāyā’’tiādīsu viya iriyāpathaniyamaṃ akatvā yathāsukhaṃ aññataraññatarairiyāpathabādhanavinodanaṃ karonto tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā vigatamiddho assa, atha etaṃ mettājhānasatiṃ adhiṭṭheyya.
由此推知，行持此心慈者，虽生无限慈心，然若“不坐床榻”“不端坐身形”等，诸行止律仪不成，或随意以不同方式行走出入，或立或行或坐或卧，但若不含昏沉，则应当守持慈心入定。
Atha vā evaṃ mettābhāvanāya vaḍḍhanaṃ dassetvā idāni vasībhāvaṃ dassento āha ‘‘tiṭṭhaṃ cara’’nti. Vasippatto hi tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā iriyāpathena etaṃ mettājhānasatiṃ adhiṭṭhātukāmo hoti, atha vā tiṭṭhaṃ vā caraṃ vā…pe… sayāno vāti na tassa ṭhānādīni antarāyakarāni honti, apica kho yāvatā etaṃ mettājhānasatiṃ adhiṭṭhātukāmo hoti, tāvatā vigatamiddho hutvā adhiṭṭhāti, natthi tassa tattha dandhāyitattaṃ. Tenāha ‘‘tiṭṭhaṃ caraṃ nisinno va, sayāno yāvatāssa vitamiddho. Etaṃ satiṃ adhiṭṭheyyā’’ti.
于是，或为增长慈心修习显现，现示现证安住之相，遂说「站立、行走」。因为安立者无论是站立、行走、坐卧，只要以行门住持这慈心禅定正念为意欲，他就能安住此禅；若是站立、行走……坐卧等，无论何处，都没有阻碍。况且，只要他以此慈心禅定正念为意欲，心无昏沉，便能安住，且在那里没有倦怠厌烦。所以说：「站立、行走、坐着、卧着，只要心不昏沉，正应当住此念。」
Tassāyamadhippāyo – yaṃ taṃ ‘‘mettañca sabbalokasmi, mānasaṃ bhāvaye’’ti vuttaṃ, taṃ yathā bhāveyya, yathā ṭhānādīsu yāvatā iriyāpathena ṭhānādīni vā anādiyitvā yāvatā etaṃ mettājhānasatiṃ adhiṭṭhātukāmo assa, tāvatā vigatamiddhova hutvā etaṃ satiṃ adhiṭṭheyyāti.
此处所说的修持方法，就是那句『愿我凭心生慈于世间一切众生』的表达，依据此表达，学者应于任何方位和肢体姿势中，以行门护持此慈心禅定正念为志愿，于心清明无昏沉中安住此念。
Evaṃ mettābhāvanāya vasībhāvaṃ dassento ‘‘etaṃ satiṃ adhiṭṭheyyā’’ti tasmiṃ mettāvihāre niyojetvā idāni taṃ vihāraṃ thunanto āha ‘‘brahmametaṃ vihāramidhamāhū’’ti.
如是显现慈心修习的安住之相后，言：「正应当住此念。」将此慈心禅观安置于慈心居处，现今增进此居处，遂称：「此为梵天之居所。」
Tassattho – yvāyaṃ ‘‘sukhino vā khemino vā hontū’’tiādi katvā yāva ‘‘etaṃ satiṃ adhiṭṭheyyā’’ti vaṇṇito mettāvihāro. Etaṃ catūsu dibbabrahmaariyairiyāpathavihāresu niddosattā attanopi paresampi atthakarattā ca idha ariyassa dhammavinaye brahmavihāramāhu seṭṭhavihāramāhūti, yato satataṃ samitaṃ abbokiṇṇaṃ tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatāssa vigatamiddho, etaṃ satiṃ adhiṭṭheyyāti.
此处前面所说的「愿诸众生安乐安稳」等句，是描写慈心居处；此慈心禅处乃四圣梵天贵族之所修习的法，亦为自利利他方便所用，故此于圣者的律藏教法中称之为梵天居所，亦为上乘居所。因为修者净持戒行，常自守护，乃至立、行、坐、卧时心不昏沉，正应当住此念。
Dasamagāthāvaṇṇanā第十偈注释
§10
10. Evaṃ bhagavā tesaṃ bhikkhūnaṃ nānappakārato mettābhāvanaṃ dassetvā idāni yasmā mettā sattārammaṇattā attadiṭṭhiyā āsannā hoti, tasmā diṭṭhigahananisedhanamukhena tesaṃ bhikkhūnaṃ tadeva mettājhānaṃ pādakaṃ katvā ariyabhūmippattiṃ dassento ‘‘diṭṭhiñca anupaggammā’’ti imāya gāthāya desanaṃ samāpesi.
10. 如此，世尊从多方面向彼诸比库展示慈心修习。今因慈心为对象对境，能生生起正见，因此以正见谬误斥止为要，遂于彼诸比库中示现慈心禅初步，使其达至圣地，遂以“一切贪见皆非正见”为意蕴的偈语完成此教诲。
Tassattho – yvāyaṃ ‘‘brahmametaṃ vihāramidhamāhū’’ti saṃvaṇṇito mettājhānavihāro, tato vuṭṭhāya ye tattha vitakkavicārādayo dhammā, te tesañca vatthādianusārena rūpadhamme pariggahetvā iminā nāmarūpaparicchedena ‘‘suddhasaṅkhārapuñjoyaṃ, nayidha sattūpalabbhatī’’ti (saṃ. ni. 1.171; mahāni. 186) evaṃ diṭṭhiñca anupaggamma anupubbena lokuttarasīlena sīlavā hutvā lokuttarasīlasampayutteneva sotāpattimaggasammādiṭṭhisaññitena dassanena sampanno, tato paraṃ yopāyaṃ vatthukāmesu gedho kilesakāmo appahīno hoti, tampi sakadāgāmianāgāmimaggehi tanubhāvena anavasesappahānena ca kāmesu gedhaṃ vineyya vinayitvā vūpasametvā na hi jātu gabbhaseyyaṃ puna reti ekaṃseneva puna gabbhaseyyaṃ na eti. Suddhāvāsesu nibbattitvā tattheva arahattaṃ pāpuṇitvā parinibbātīti.
此处前述「此即为梵天之居所」谓慈心禅息处。不久，起身时，彼处的思虑等法，依其缘起之物与境界，凭此名色分段，谓为「纯净善行汇聚之地，众生得安所」，即弃正见谬误，渐次由出世间善行与定力具足，具足解脱道正见和定见之认知。及至后段，对于心意所法的贪欲馀染得以消除，欲爱减少，通过三种去来道趣过程中之修习，断除了欲爱之执著，驾驭其心，圆满调伏。绝无在母胎中一再受生的轮回，将于净淨之境转生，彼地达到阿拉汉果，终证涅槃。
Evaṃ bhagavā desanaṃ samāpetvā te bhikkhū āha – ‘‘gacchatha, bhikkhave, tasmiṃyeva vanasaṇḍe viharatha, imañca suttaṃ māsassa aṭṭhasu dhammassavanadivasesu ghaṇḍiṃ ākoṭetvā ussāretha, dhammakathaṃ karotha sākacchatha anumodatha, idameva kammaṭṭhānaṃ āsevatha bhāvetha bahulīkarotha, tepi vo amanussā taṃ bheravārammaṇaṃ na dassessanti, aññadatthu atthakāmā hitakāmā bhavissantī’’ti. Te ‘‘sādhū’’ti bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tattha gantvā tathā akaṃsu. Devatāyo ca ‘‘bhadantā amhākaṃ atthakāmā hitakāmā’’ti pītisomanassajātā hutvā sayameva senāsanaṃ sammajjanti, uṇhodakaṃ paṭiyādenti , piṭṭhiparikammaṃ pādaparikammaṃ karonti, ārakkhaṃ saṃvidahanti. Tepi bhikkhū tameva mettaṃ bhāvetvā tameva ca pādakaṃ katvā vipassanaṃ ārabhitvā sabbe tasmiṃyeva antotemāse aggaphalaṃ arahattaṃ pāpuṇitvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresunti.
世尊如是宣说结束之后，对比库们说：『诸比库，应当前往此处山林静处居住，在此经文所说的八日法听之时，应当敲击木鱼以示庄重，并点燃灯火，将法义讲说，广泛研讨，一同赞叹。以此为修行之所，应当培植增广。如此，你们即使非人，慈愍之心自然生起，也不会显现怖畏之象，且他日必有利益众生之时。』诸比库闻世尊教诲，起身离座，恭敬顶礼世尊，绕行三匝后，便如是行去。诸天亦因『尊者们为我们及大众利益』而生起欢喜心，自动清理其寝处，备置饮水，安排庇护及其他所有照顾，守护场所。诸比库亦由此生起慈心，扶持诸天守护所，以此地为起点发起内观修行，最终在此地全月内，证得最高阿拉汉果，后来大方便法会时宣示清净结果。
Evampi atthakusalena tathāgatena,
对于此因缘，正如如来以善巧方便当于义理所阐述，
Dhammissarena kathitaṃ karaṇīyamatthaṃ;
以大公正真实之言所说，
Katvānubhuyya paramaṃ hadayassa santiṃ,
令修行者由此获得极上内心安宁与宁静，
Santaṃ padaṃ abhisamenti samattapaññā.
由此安住于寂静境界，完整慧力得以增长。
Tasmā hi taṃ amatamabbhutamariyakantaṃ,
因此，如其无上无与伦比，断灭之境即涅槃，理应如此尊重和弘扬。
Santaṃ padaṃ abhisamecca viharitukāmo;
心志宁静之人，志于安住清净之境；
Viññū jano vimalasīlasamādhipaññā-
智慧通达者，具足纯洁戒律、禅定与智慧，
Bhedaṃ kareyya satataṃ karaṇīyamatthanti.
当恒常分别、恒常作诸行事，此为应行之义。
Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya · 《胜义光明·小诵注》中
Mettasuttavaṇṇanā niṭṭhitā. · 《慈经》注释完毕。
Nigamanakathā结语
Ettāvatā ca yaṃ vuttaṃ –
如此所说者，
‘‘Uttamaṃ vandaneyyānaṃ, vanditvā ratanattayaṃ;
‘崇敬之圣者，应受最上礼敬，礼敬彼三宝；
Khuddakānaṃ karissāmi, kesañci atthavaṇṇana’’nti.
我当为末法传述其要义及略要之文。’
Tattha saraṇasikkhāpadadvattiṃsākārakumārapañhamaṅgalasuttaratanasuttatirokuṭṭanidhikaṇḍamettasuttavasena navappabhedassa khuddakapāṭhassa tāva atthavaṇṇanā katā hoti. Tenetaṃ vuccati –
其涵盖了皈依戒律、二十二相少年子、问难吉祥经、珍宝经、百千万藏断经、慈心经等的内容，作为九分法的小部经文，已有了详尽的解释。由此称之曰——
‘‘Imaṃ khuddakapāṭhassa, karontenatthavaṇṇanaṃ;
『这份小部经文的解释，是由我起作的注解；
Saddhammaṭṭhitikāmena, yaṃ pattaṃ kusalaṃ mayā.
以正法的坚定护持者，为作者，我所得的是善法殊胜之果。
Tassānubhāvato khippaṃ, dhamme ariyappavedite;
因其效用迅速，能够教导法义为圣者所揭示之法；
Vuddhiṃ virūḷhiṃ vepullaṃ, pāpuṇātu ayaṃ jano’’ti.
使大众得以增长、弘大、广博，愿此人成就此功德。』
Paramavisuddhasaddhābuddhivīriyaguṇappaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattidhammappabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena chamahāveyyākaraṇenachamahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā chaḷabhiññāpaṭisambhidādippabhedaguṇappaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ paramatthajotikā nāma khuddakapāṭhavaṇṇanā –
这部注解，乃由具足极为清净的信心、智慧、精进品性，以戒律、行为之庄严、温和谦逊等诸法集成熏修，契合时机、时节，善于勤奋努力的智慧所成；又以三藏教义及法义差别、注释等学问精深，诠释佛陀教法，具足不违背正见的智慧光明。其文辞用词甜美流畅，思路清晰流利；且由高论辩者、具六通七解普遍知识的伟大诗人所作，圆满体现出优胜辩才。此注释为佛陀弟子、坚立人道的声闻比库长老们之流传光明，广博清净智慧之宝库，名为《终极义灯》，以大尊敬敬奉佛音长老所撰，故作此详细小部经文注释。
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;
当时世间存在，世间众生求出离者
Dassentī kulaputtānaṃ, nayaṃ sīlādisuddhiyā.
示现于世族子弟中，此谓戒律等清净之道
Yāva buddhoti nāmampi, suddhacittassa tādino;
乃至佛陀此名，属于心清净者的称号
Lokamhi lokajeṭṭhassa, pavattati mahesinoti.
世间中世间尊长，流转伟大的意思也如此
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明·小部注》中
Khuddakapāṭhavaṇṇanā niṭṭhitā. · 《小诵》注释完毕。