6. Ratanasuttaṃ · 6. 宝经随附

437 段 · CSCD 巴利原典

Sāsanapaṭṭhānavibhāvanā教法建立之阐明

§89

89. ‘‘Tattha katamaṃ nayasamuṭṭhāna’’ntiādinā ācariyena sabbathā nayasamuṭṭhānaṃ ṭhapitaṃ, amhehi ca ñātaṃ, ‘‘soḷasahārapañcanayaaṭṭhārasamūlapadesu aṭṭhārasa mūlapadā kathaṃ vibhattā, kuhiṃ amhehi daṭṭhabbā’’ti vattabbabhāvato ‘‘tattha aṭṭhārasa mūlapadā kuhiṃ daṭṭhabbā’’tiādi vuttaṃ. Tatthāti tesu soḷasahārapañcanayaaṭṭhārasamūlapadesu aṭṭhārasa mūlapadā kena padena ācariyena vibhattā, kuhiṃ amhehi vitthārato daṭṭhabbāti pucchati. Aṭṭhārasa mūlapadā sāsanapaṭṭhāne mayā vibhattā, tumhehi ca vitthārato sāsanapaṭṭhāne daṭṭhabbāti vissajjeti. Vibhattāyeva hi aṭṭhārasa mūlapadā daṭṭhabbā bhavanti. Aṭṭhakathāyaṃ (netti. aṭṭha. 89) pana –

『那里何者为缘起法的分别』等语，由老师总摄所分别的缘起法而立，我等知悉，『以十六千五百八十八根本缘起分别十八根本缘起如何划分，应当由何处观察』等应说之理故，故说『十八根本缘起应由何处观察』等。此『在那里』，谓于这十六千五百八十八根本缘起中，十八根本缘起由何语分别，何处由我们广泛详细于教法中观察是问也。十八根本缘起，依教法归纳由我分别，依尔由汝等详细观察于教法中为所知。唯是分别之十八根本缘起方可观察。注疏中（《净行道论》89）却云——

‘‘Evaṃ sabbathā nayasamuṭṭhānaṃ vibhajitvā idāni sāsanapaṭṭhānaṃ vibhajanto yasmā saṅgahavārādīsu mūlapadeheva paṭṭhānaṃ saṅgahetvā sarūpato na dassitaṃ, tasmā yathā mūlapadehi paṭṭhānaṃ niddhāretabbaṃ, evaṃ paṭṭhānatopi mūlapadāni niddhāretabbānīti dassanatthaṃ ‘aṭṭhārasa mūlapadā kuhiṃ daṭṭhabbā? Sāsanapaṭṭhāne’ti āhā’’ti –

「如此总分缘起法，今当分教法之缘起，缘于集结义等根本处，缘起法未现如实显露，故应以根本处示缘起。若此缘起亦当以根本处示现。」为显明此义故，有『十八根本缘起应由何处观察？于教法之根本』等语。

Vuttaṃ. Sāsanapaṭṭhāne aṭṭhārasa mūlapadā daṭṭhabbāti ācariyena vuttā, ‘‘katamaṃ taṃ sāsanapaṭṭhāna’’nti pucchitabbattā ‘‘tattha katamaṃ sāsanapaṭṭhāna’’ntiādi vuttaṃ. Tatthāti tesu aṭṭhārasamūlapadasāsanapaṭṭhānesu katamaṃ taṃ sāsanapaṭṭhānanti idāni mayā niddhāriyamānaṃ bhagavatā desitaṃ saṃkilesabhāgiyādisuttaṃ sāsanapaṭṭhānaṃ nāmāti vissajjeti. Sāsananti pariyattisāsanaṃ. Paṭṭhānanti tassa pariyattisāsanassa saṃkilesabhāgiyatādīhi pakārehi ṭhānaṃ pavattanaṃ paṭṭhānaṃ, taṃdīpanasuttaṃ pana idha paṭṭhānaṃ nāma. Tena vuttaṃ – ‘‘saṃkilesabhāgiyaṃ sutta’’ntiādi. Atha vā sāsananti adhisīlaadhicittaadhipaññāsikkhattayaṃ sāsanaṃ nāma, taṃ sikkhattayaṃ patiṭṭhahati etena saṃkilesādināti paṭṭhānaṃ, sikkhattayassa sāsanassa paṭṭhānanti sāsanapaṭṭhānaṃ. Tadādhārabhūtaṃ suttampi ṭhānyūpacārato sāsanapaṭṭhānaṃ nāma. Taṃ sāsanapaṭṭhānasuttaṃ sarūpato dassetuṃ –

说曰：于教法根本应观察十八根本缘起，是老师所说。若问『何谓教法根本』者，于此十八根本缘起之教法根本何为？此今由我所立，是世尊所说之净除垢染诸法等教法根本，名为教法根本，则释之。教法者，即语言所传之教导。缘起乃是此教导中垢染及其他诸法形式之场所、显现、发生称为缘起。此缘起之法教学场所就是缘起法义之根本。又教法者或名为以戒为基础，心为主宰，慧为导师之修学法，是因修学而成之戒、心、慧场所，此亦称缘起。彼根本法则，亦即于经论中称缘起法。欲以教法根本之法显示，故说以下经文——

‘‘Saṃkilesabhāgiyaṃ suttaṃ, vāsanābhāgiyaṃ suttaṃ, nibbedhabhāgiyaṃ suttaṃ, asekkhabhāgiyaṃ suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ, saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ, vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ, taṇhāsaṃkilesabhāgiyaṃ suttaṃ, diṭṭhisaṃkilesabhāgiyaṃ suttaṃ, duccaritasaṃkilesabhāgiyaṃ suttaṃ, taṇhāvodānabhāgiyaṃ suttaṃ, diṭṭhivodānabhāgiyaṃ suttaṃ, duccaritavodānabhāgiyaṃ sutta’’nti –

「垢染法经，习气法经，烦恼灭法经，断染法经，既是垢染法亦习气法，垢染法亦灭除法，垢染法亦断除法，垢染法亦灭亦除之法，垢染法亦习气习气亦灭法，止灭烦恼之经，断染之经，恶行染垢之经，渴爱污染之经，见解污染之经，恶行污染之经，渴爱及见解烦恼之经，渴爱及恶行烦恼之经，渴爱及见解及恶行烦恼之经。」

Vuttaṃ. ‘‘Tesu suttesu ye saṃkilesādayo bhagavatā vuttā, tesu saṃkilesādīsu saṃkileso kittako’’ti pucchitabbattā ‘‘tattha saṃkileso tividho taṇhāsaṃkileso diṭṭhisaṃkileso duccaritasaṃkileso’’ti vuttaṃ. Tatthāti tesu suttantesu saṃkilesādīsu dhammesu. ‘‘Tividhe tasmiṃ saṃkilese taṇhāsaṃkileso katamena kusalena visujjhatī’’ti pucchitabbattā ‘‘tattha taṇhāsaṃkileso samathena visujjhatī’’ti vuttaṃ. Tatthāti tasmiṃ tividhe taṇhāsaṃkilesādike. ‘‘So samatho khandhesu katamo khandho’’ti pucchitabbattā ‘‘so samatho samādhikkhandho’’ti vuttaṃ. ‘‘Diṭṭhisaṃkileso kena visujjhatī’’ti pucchitabbattā ‘‘diṭṭhisaṃkileso vipassanāya visujjhatī’’ti vuttaṃ. ‘‘Sā vipassanā katamo khandho’’ti vattabbattā ‘‘sā vipassanā paññākkhandho’’ti vuttaṃ. ‘‘Duccaritasaṃkileso kena visujjhatī’’ti vattabbattā ‘‘duccaritasaṃkileso sucaritena visujjhatī’’ti vuttaṃ. ‘‘Taṃ sucaritaṃ katamo khandho’’ti vattabbattā ‘‘taṃ sucaritaṃ sīlakkhandho’’ti vuttaṃ. ‘‘Tasmiṃ sīle ṭhitassa puggalassa kiṃ bhavatī’’ti vattabbattā ‘‘tassa sīle patiṭṭhitassā’’tiādi vuttaṃ. Sīle sucaritasaṅkhāte sīlakkhandhe patiṭṭhitassa tassa sīlavantassa puggalassa bhavesu kāmabhavarūpārūpabhavesu āsatti bhavapatthanā yadi uppajjati, evaṃsāyanti evaṃ assa ayanti padacchedo. Evaṃ sati assa sīle patiṭṭhitassa ayaṃ āsatti bhavapatthanā samathavipassanābhāvanāmayapuññakiriyavatthu ca bhavati, ca-saddena dānamayasīlamayapuññakiriyavatthu ca bhavatīti attho saṅgahito. Tatrāti tesu kāmabhavarūpārūpabhavesu upapattiyā saṃvattatīti.

说曰：在此经中诸垢烦恼由世尊所说，问曰『垢烦恼为何？』说曰『垢烦恼有三：渴爱垢烦恼、见解垢烦恼、恶行垢烦恼』。即此经中所说之垢烦恼诸法。又问『在此三种垢烦恼中，渴爱垢烦恼何以善法净除？』说曰『由静虑净除渴爱垢烦恼』。意谓渴爱垢烦恼及其他，如何净除。又问『此静虑于蕴中何蕴为静？』说曰『此静虑即为定蕴』。问『见解垢烦恼由何净除？』说曰『见解垢烦恼以观慧净除』。问『此观慧为何蕴？』说曰『此观慧即为慧蕴』。问『恶行垢烦恼由何净除？』说曰『恶行垢烦恼由善行净除』。问『此善行为何蕴？』说曰『以戒蕴名善行』。问『于此戒法中立者为谁？』说曰『此戒者为已立戒者』。戒恰如善行所聚集，若于此善行戒聚集之人，于欲界有无明生者，其时如是觉知应当分别。即此念令戒立者，戒聚集故，此戒聚集之人若生欲界无明为烦恼生起，正是如是有无明生之分别此义。如此念及戒聚者，为修止观正行定慧之功德善业场所，即是具足善业之信施行善业场所，即集摄义。于彼欲有色无色界生起亦依此而成立，故谓之生起也。

‘‘Saṃkilesādayo yehi suttehi dassitā, tāni suttāni kittakānī’’ti vattabbattā ‘‘imāni cattāri suttānī’’tiādi vuttaṃ. Asādhāraṇāni saṃkilesabhāgiyasuttavāsanābhāgiyasuttanibbedhabhāgiyasuttaasekkhabhāgiyasuttāni cattāri suttāni bhavanti, sādhāraṇāni saṃkilesabhāgiyavāsanābhāgiyasutta, saṃkilesabhāgiyanibbedhabhāgiyasutta, saṃkilesabhāgiyaasekkhabhāgiyasutta, vāsanābhāgiyanibbedhabhāgiyasuttāni katāni missitāni cattāri bhavanti. Iti aṭṭha suttāni bhavanti. Tāniyeva vuttappakārāni aṭṭha suttāni bhavanti. Sādhāraṇāni vāsanābhāgiyaasekkhabhāgiyasuttanibbedhabhāgiyaasekkhabhāgiyasutta- saṃkilesabhāgiyavāsanābhāgiyanibbedhabhāgiyasuttasaṃkilesa- bhāgiyavāsanābhāgiyaasekkhabhāgiyasutta- saṃkilesabhāgiyanibbedhabhāgiyaasekkhabhāgiyasutta- vāsanābhāgiyanibbedhabhāgiyaasekkhabhāgiyasutta- saṃkilesabhāgiyavāsanābhāgiyanibbedhabhāgiyaasekkhabhāgiyasutta- nevasaṃkilesabhāgiyanavāsanā- bhāgiyananibbedhabhāgiyanaasekkhabhāgiyasuttāni katāni missitāni aṭṭha suttāni bhavantīti soḷasa suttāni bhavanti. Tesu soḷasasuttesu cattāri ekakāni suttāni ca cattāri dukāni suttāni ca dve tikāni ca pāḷiyaṃ āgatāni, dve dukāni suttāni ca dve tikāni ca dve catukkāni suttāni ca aṭṭhakathāyaṃ (netti. aṭṭha. 89) āgatāni.

『垢烦恼诸法，及其所说之经，皆称为经』。谓『有四经』。非特殊垢烦恼法、习气法、断除法、灭除法诸经共有四经，普通者为垢烦恼法、习气法、灭除法、断除法，更为四经。如此有八经。并说诸经义述亦有八经。普通者为习气、觉知、断除、觉知等经诸经类型。此等经名繁复，有分类如垢烦恼习气断除等诸经俱现十八经。至于十八经中四经各有一、三、四、二、三、二、二、四等经传入巴利文，且《净行道论》89中皆有记载。

‘‘Yadi paṭṭhānanayena vuttappakārāni soḷasa suttāniyeva vibhattāni, evaṃ sati suttageyyādinavavidhaṃ sakalaṃ pariyattisāsanaṃ paṭṭhānanayena avibhattaṃ bhaveyyā’’ti vattabbattā ‘‘imehi soḷasahi suttehī’’tiādi vuttaṃ. Paṭṭhānanayena vibhattehi soḷasahi imehi suttehi navavidhaṃ sakalaṃ pariyattisuttaṃ paṭṭhānanayena vibhattaṃyeva hutvā bhinnaṃ bhavati. Saṃkilesabhāgiyādipabhedāya gāthāya gāthā anuminitabbā, saṃkilesabhāgiyādipabhedena veyyākaraṇena veyyākaraṇaṃ anuminitabbaṃ. Saṃkilesabhāgiyādipabhedena suttena suttaṃ anuminitabbaṃ bhavatiyevāti.

“若以诵持法（读诵传习）所说的条目作为依据，十六部经文分别划分，依此观之，所有依经文诵持法不可破坏的教法，亦应当视为完整的。如是应说：‘以上十六部经文’等。所谓以诵持法划分的十六部经文，依此分别成为九种完整的经藏。因杂染分支等差别，当用偈语推断偈语的意思；依杂染分支等差别，应当用释义推断释义；依杂染分支等差别，以经文推断经文本身，皆当如此。”

§90

90. ‘‘Tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ saṃkilesabhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ saṃkilesabhāgiyaṃ sutta’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ saṃkilesabhāgiyaṃ suttaṃ nāmāti pucchati.

90.“在这十六部涉及杂染分支等的经中，哪一部经是属于杂染分支的经？”应当问此，答曰：“在那十六部涉及杂染分支等的经中，询问哪一部经名为杂染分支经。”

‘‘Kāmandhā jālasañchannā, taṇhāchadanachāditā;

欲染者如被网罗所缚，被渴爱覆盖，

Pamattabandhanābaddhā, macchāva kumināmukhe;

被疏忽所绑束，犹如网中之鱼口衔鱼钩；

Jarāmaraṇamanventi, vaccho khīrapakova mātara’’nti. –

老死随之而至，如雏犊随乳母而行。”——

Idaṃ suttaṃ saṃkilesabhāge vācakañāpakabhāvena pavattanato saṃkilesabhāgiyaṃ suttaṃ nāma. Ye sattā kāmandhā kāmena andhā jālasañchannā taṇhāchadanena chāditā, pamattabandhanāya baddhā bandhitabbā, te satte jarāmaraṇaṃ anveti, yathā taṃ kumināmukhe ye macchā gahitā, te macche jarāmaraṇaṃ anveti iva, evaṃ te satte jarāmaraṇaṃ anveti. Khīrapako vaccho mātaraṃ anveti iva, evaṃ te satte jarāmaraṇaṃ anvetīti yojanā kātabbā. Atha vā khīrapako vaccho mātaraṃ anveti iva, kumināmukhe gahitā macchā jarāmaraṇaṃ anventi iva ca, evaṃ ye sattā kāmandhā pamattabandhanāya bandhitabbā, te sattā jarāmaraṇaṃ anventīti yojanā.

此经为杂染分支的经，名为指出欲染者被网罗所缚之经。众生因被欲爱所蒙蔽，如被网笼罩，以渴爱为掩盖；因疏忽而系缚，应如被缚一般；这些众生必然随老死而去，如同被鱼钩捕捉的鱼必随之受累，众生亦然；犊牛必随乳母而行，喻示众生也随老死而至。此喻当作解释：犊牛随乳母而去者，若鱼口含鱼钩，则鱼必随老死而去；反之若鱼含鱼钩，则犊牛亦随乳母而行。如此，众生为欲所缚，疏忽制约，必随老死而行。

‘‘Idaṃ suttaṃyevā’’ti vattabbattā –

“应当如此说，此为经文”——

‘‘Cattārimāni, bhikkhave, agatigamanāni. Katamāni cattāri? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, imāni kho, bhikkhave, cattāri agatigamanāni. Idamavoca bhagavā, idaṃ vatvāna sugato, athāparaṃ etadavoca satthā –

“比库们，有四种失去根基的方式。何谓这四者？一者随爱意失去，二者随瞋恨失去，三者随愚痴失去，四者随恐惧失去。此即四种失去根基的方式。世尊说出此语后，接着如来复言——

‘‘Chandā dosā bhayā mohā, yo dhammaṃ ativattati;

‘随爱意、瞋恨、恐惧与愚痴而违越法者，

Nihīyati tassa yaso, kāḷapakkheva candimā’’ti. –

其名声乃至光耀，如同黑夜之月光般消失无踪’。”——

Idaṃ saṃkilesabhāgiyaṃ suttanti –

此谓与染污结块有关的经文——

Vuttaṃ. Chandā chandahetunā dosā dosahetunā bhayā bhayahetunā mohā mohahetunā yo rājādiko yo vinayadharādiko vā dhammaṃ sappurisadhammaṃ ativattati atikkamitvā vattati, tassa rājādino vā tassa vinayadharādino vā yaso kitti ca parivāro ca bhogo ca nihīyati. Candimā kāḷapakkhe pabhāya nihīyati iva, evaṃ nihīyatīti yojanā.

已述。谓随爱意为因随瞋恨为因，随恐惧为因，随愚痴为因，若有人无论是国王还是律守者，或其他人，违越超越圣贤圣法者，则其名声、声誉、随从与财富皆将消灭灭绝。正如月光在黑夜中绝灭，其名声亦复如是消失不见，此理深为确立。

‘‘Ettakaṃyevā’’ti vattabbattā ‘‘manopubbaṅgamā dhammā…pe… cakkaṃva vahato padanti idaṃ saṃkilesabhāgiyaṃ sutta’’nti vuttaṃ. Attho pākaṭo. Aṭṭhakathāyampi vibhatto.

这段话说：“当仅讲述‘心为诸法之首’……如驾车者运转车轮，这是一部论述烦恼及其成因的经典。”意义十分明显。注疏对此亦有详细展开解释。

‘‘Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;

“疲倦之时，发生困顿，并伴随打盹，如同翻身而眠的状态；

Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando’’ti. –

宛如被大野猪践踏的那般，愚钝迟缓，反复懈怠胎息的状况。”——

Idaṃ suttampi saṃkilesabhāge visaye vācakañāpakabhāvena pavattanato saṃkilesabhāgiyaṃ suttaṃ nāma. Nivāpapuṭṭho mahāvarāho gāmasūkaro niddāyitā supanasīlo samparivattasāyī hoti iva, evaṃ yo mando satto yadā mahagghaso hoti, so mando satto middhī thinamiddhābhibhūto hutvā niddāyitā muduphassasayane muduhatthehi parāmasito samparivattasāyī punappunaṃ gabbhaṃ upetīti yojanā.

本经也在论述烦恼类别时，以比喻形象说明，称其为烦恼部中的“烦恼论经”。恰似被践踏的野猪或农舍中的家猪，困顿沉睡、性情懒散、常常翻身反复睡眠。愚钝之人，当身心疲乏、陷于困顿，如同昏沉迷睡，被柔软之床和柔软的手所诱惑，以至反复堕入烦恼之胎如是状况。

‘‘Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;

“铁锈混杂污垢，满足于此而食之；

Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggati’’nti. –

如是贪恋恩泽者，所行之恶业导致堕入恶趣。”——

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Ayasā ayato samuṭṭhitaṃ jātamalaṃ tatuṭṭhāya tato ayato uṭṭhahitvā tameva ayaṃ khādati iva, evaṃ atidhonacārinaṃ atikkamitvā dhonacāripuggalaṃ sāni sayaṃ katāni akusalakammāni duggatiṃ nayantīti yojanā.

此经亦名为污秽分派经。犹如铁从火中新出，带着锈迹，令人不快；然后铁锈被去除后，仍以纯铁之形食用。比喻越过贪嗔痴之习气，离污秽行为者，所得不善业自作主张，导致恶趣堕落，此义深远。

‘‘Coro yathā sandhimukhe gahīto, sakammunā haññati bajjhate ca;

“盗贼如同于城门口被擒，徒众翕集，将其杀伤并投掷。”

Evaṃ ayaṃ pecca pajā parattha, sakammunā haññati bajjhate cā’’ti. –

“如此，此人在身后及彼世间，同样被徒众所杀伤投掷。”——

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Sandhimukhe rājapurisādīhi gahito coro sakammunā attanā katena corakammena haññati ca bajjhate ca yathā, evaṃ ayaṃ pāpakārinī pajā parattha paraloke pecca sakammunā sayaṃ katena akusalakammunā satthādīhi haññati ca addubandhanādīhi bajjhate cāti yojanā.

此经亦名污秽分派经。盗贼被城门及王宫一类之地捉拿，因其所作盗窃业受害，既遭杀伤又被投掷，正如是；同样这恶行者今生后生，因所造不善业及诸恶缚结，受他族群诸师等的杀伤及投掷，止不住苦难，论此为喻。

‘‘Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;

“众生皆求安乐，然以刑罚加害他者，

Attano sukhamesāno, pecca so na labhate sukha’’nti. –

虽自欲安乐，然身死后却得不到安乐。”——

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Attano sukhaṃ esāno esamāno yo satto aññāni sukhakāmāni bhūtāni daṇḍena vihiṃsati, so hiṃsako satto paraloke pecca sukhaṃ na labhatīti yojanā.

此经亦名为兼有染污者的经。谓有情若因贪恋他方之乐，殴打伤害他有情，是为伤害者。伤害者死后，往他方界，亦不得安乐，称为缚缚。

‘‘Gunnaṃ ce taramānānaṃ, jimhaṃ gacchati puṅgavo;

若诸德行者彼此较量，雄者居于胜位，

Sabbā tā jimhaṃ gacchanti, nette jimhaṃ gate sati.

诸德行皆趋向胜位，若无胜位，则无此胜境。

‘‘Evameva manussesu, yo hoti seṭṭhasammato;

人间亦然，谁为至尊公认，

So ce adhammaṃ carati, pageva itarā pajā;

若行不法，则他众亦如是，

Sabbaṃ raṭṭhaṃ dukkhaṃ seti, rājā ce hoti adhammiko’’ti. –

一切国土皆受苦难，有为不法之王。

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Nadiṃ taramānānaṃ gunnaṃ puṅgavo jimhaṃ ce gacchati, evaṃ nette jimhaṃ gate sati sabbā tā gāviyo jimhaṃ gacchanti yathā, evameva manussesu yo rājā seṭṭhasammato, so rājā adhammaṃ carati, evaṃ raññe adhammaṃ carante sati itarā pajā pageva paṭhamameva adhammaṃ carati. Rājā adhammiko ce hoti, evaṃ raññe adhammike sati sabbaṃ raṭṭhaṃ dukkhaṃ setīti yojanā.

此经亦名染污众合经。譬如渡河之人中英杰若先渡河而往，他人亦随之渡河，众皆随流之势而行。如是人中王者，若经众人之议认可，乃为上首；若王行不正法，国中他民亦初初随行不正法。王若为不正，则全国皆受苦难，可视为千里之遥的苦难遍及全境。

‘‘Sukiccharūpā vatime manussā, karonti pāpaṃ upadhīsu rattā;

『喜欢恶行之人啊，如同伤害禾苗之虫，昼夜造作邪恶无益之事；

Gacchanti te bahujanasannivāsaṃ, nirayaṃ avīciṃ kaṭukaṃ bhayānaka’’nti. –

此等人聚集众多，投向苦楚苦海无底地狱，苦痛难耐令人恐怖』如是说。

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Ye manussā upadhīsu kāmaguṇūpadhīsu rattā rāgābhibhūtā hutvā pāpaṃ akusalakammaṃ karonti, ime pāpakammakarā manussā sukiccharūpā vata suṭṭhu kicchāpannarūpā vata bhavanti, te pāpakammakarā manussā kaṭukaṃ bhayānakaṃ bahujanasannivāsaṃ nirayaṃ avīciṃ gacchantīti yojanā.

此经亦名染污众合经。众生贪著五欲之染污，染着爱欲之恶法，遂生恶行。此等造恶者虽为人形，实为苦难之源，如同恶虫滋生之田，苦难缠身，他们携苦怖之众多众生，堕入苦难痛苦无边之无间地狱。

‘‘Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

『果实能毁坏香蕉树，果实能折断甘蔗和芦荻；

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā’’ti. –

鹰鹫能杀害男子，就如孕妇被难产所伤害』如是说。

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Phalaṃ kadaliyā phalaṃ kadaliṃ ve ekantena hanti yathā, phalaṃ veḷuṃ ve ekantena hanti yathā, phalaṃ naḷaṃ ve ekantena hanti yathā, gabbho assatariṃ mātaraṃ ve ekantena hanti yathā, evaṃ sakkāro kāpurisaṃ ve ekantena hantīti yojanā.

此经名为『聚集烦恼部分经』。正如香蕉果实完熟时能专一地将蕉果击破，芦苇果实能专一地将芦苇击破，芦竹果实亦能专一地将芦竹击破，胎儿能专一地击破母体一样，男人对女人的欲念能专一地破坏之，这就是此处所说的义理。

‘‘Kodhamakkhagaru bhikkhu, lābhasakkāragāravo;

『怒者恶蜂，比库，应被轻视鄙弃；贪欲之种如种子撒布，法中不增长堕落』。

Sukhette pūtibījaṃva, saddhamme na virūhatī’’ti. –

『如同净田中的毒种，正法则不生长』，此为偈颂。

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Sukhette sundare khettepi khittaṃ pūtibījaṃ na ruhati iva, evaṃ yo bhikkhu lābhasakkāragāravo kodhaṃ kujjhanalakkhaṇaṃ kodhaṃ, makkhaṃ paraguṇasīlamakkhanalakkhaṇaṃ makkhañca garuṃ katvā carati, so caranto bhikkhu saddhammasmiṃ na ruhatīti yojanā.

此经名为『聚集烦恼部分经』。正如美田中被摧毁的毒种不生长一样；若有比库，对财物名利盛重轻慢，带有愤怒之相，现出愤怒之标记，且随顺愤怒如同蜜蜂般聚集繁盛，则此比库虽行于正法中，却犹如被毒种所灭，不得安稳，故曰此义。

§91

91. ‘‘Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi…pe… iti me suta’’nti idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Bhikkhave idha sāsane, loke vā ahaṃ ekaccaṃ puggalaṃ paduṭṭhacittaṃ mama cetasā tassa ceto cittaṃ paricca paricchinditvā buddhacakkhunā evaṃ pajānāmi. ‘‘Kathaṃ pajānāmī’’ti ce puccheyya, yañca paṭipadaṃ paṭipanno, yañca maggaṃ samāruḷho ayaṃ puggalo yathā yāya duppaṭipadāya yena dummaggena iriyati pavattati, tāya duppaṭipadāya tena dummaggena imamhi imasmiṃ samaye duppaṭipajjanakāle ayaṃ duppaṭipannaṃ paṭipanno dummaggasamāruḷho puggalo ce kālaṃ kareyya, evaṃ sati ābhataṃ vatthu nikkhittaṃ yathā, evaṃ niraye nikkhitto. Taṃ kissa hetu? Bhikkhave assa puggalassa cittaṃ paduṭṭhaṃ padositaṃ hi yasmā hoti, tasmā nikkhitto. Evaṃ idha sāsane, loke vā cetopadosahetu ca pana ekacce sattā puggalā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ upapajjantīti pajānāmīti. Etamatthaṃ bhagavā avoca. Tattha tasmiṃ sutte etaṃ ‘‘paduṭṭhacittaṃ ñatvāna…pe… nirayaṃ so upapajjatī’’ti gāthāvacanaṃ iti evaṃ vuccati.

『沙利子，我曾观察一人，其心恶劣，以此心识能彻底识别彼心……如是我闻』，此经名为『聚集烦恼部分经』。比库们，在教法及世间，我以佛眼辨悟此一人内心恶劣，彻底洞察其心。若有人问我如何了解时，我答曰：此人走在断恶道上，因恶知识所导，业行恶道当前，若他持续以恶道养其行为，时日一长，已种下恶果，必定堕入地狱。何以故？因彼人心被恶染污，故堕落。如此在此教法及世间，有些众生因染污心而临身坏灭，生死流转，堕入恶道，令我深知。基于此义，世尊发此经。经中有言：『知其内心恶劣……恶者必堕地狱』，谓此也。

Satthā idha sāsane, loke vā paduṭṭhacittaṃ ekaccaṃ puggalaṃ ñatvāna bhikkhūnaṃ santike etamatthaṃ byākāsi. Imamhi imasmiṃ samaye ayaṃ puggalo ce kālaṃ kayirātha, evaṃ sati paduṭṭhacittasamaṅgī hi nirayasmiṃ upapajjeyya, puggalassa cittaṃ padūsitaṃ hi yasmā hoti, tasmā upapajjeyya, cetopadosahetu sattā duggatiṃ gacchanti ābhataṃ vatthuṃ nikkhipeyya yathā, evamevaṃ tathāvidho duppañño so padosacitto puggalo kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjatīti ayampi attho bhagavatā vutto, iti me mayā sutanti yojanā.

世尊在此法中，于众比库前揭示此义：若有人在现时死亡时，心怀恶意，则必入地狱，此因彼人心污染而故。诸染污之心众生堕入恶趣，承受苦报，如同恶人罪业所致，令我理解。此义亦同说：无智且怀恶意者，临身坏灭而往地狱。此义亦为世尊教诲，我已闻知，故述之。

‘‘Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

『若恐惧苦，若你们以苦为厌恶，』

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

『不可作恶业，无论显现或隐伏。』

‘‘Sace ca pāpakaṃ kammaṃ, karissatha karotha vā;

『若恶业作，或令他作，』

Na vo dukkhā pamutyatthi, upeccapi palāyata’’nti. –

『你们无法解脱苦，纵然舍弃逃避。』——

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Sappurisā tumhe dukkhassa jātidukkhajarādukkhabyādhidukkhamaraṇadukkhaapāyadukkha- atītavaṭṭamūlakadukkhaanāgatavaṭṭamūlakadukkhapaccuppannāhāramūlakadukkhāti aṭṭhavidhassa dukkhassa sace bhāyatha, vo tumhehi dukkhaṃ tathā aṭṭhavidhaṃ dukkhaṃ sace appiyaṃ, evaṃ sati āvi vā yadi raho vā pāpakaṃ kammaṃ mākattha mā akattha. Sappurisā tumhe āvi vā yadi raho vā pāpakaṃ kammaṃ sace karissatha vā sace karotha vā, evaṃ sati upeccapi sañciccāpi palāyataṃ palāyantānaṃ vo tumhākaṃ dukkhā aṭṭhavidhā dukkhato pamutti muccanaṃ natthevāti yojanā.

此经名为《染污受派经》。世人若因苦而感受生苦、老苦、病苦、死苦、怨苦、被害苦、过去轮回苦、未来轮回苦、当前所受苦，及八种苦中若生恐惧，因你们而生的这八种苦若为厌恶，若恶业显露或隐伏，此等恶业不可作。若你们或令它作，此般恶业若为作，且若舍弃逃避，对你们而言，从这八苦中无解脱释放之道。此谓障碍。

‘‘Adhammena dhanaṃ laddhā, musāvādena cūbhayaṃ;

『以不正当财物得利，以妄语损害双方；』

Mameti bālā maññanti, taṃ kathaṃ nu bhavissati.

愚人们自以为是，这样的人又怎能长久存在呢？

‘‘Antarāyā su bhavissanti, sambhatassa vinassati;

必然生起障碍，因障碍而毁灭；

Matā saggaṃ na gacchanti, nanu ettāvatā hatā’’ti. –

他们所尊敬的天界也不能往生，难道仅止于此吗？」——

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Ye bālā adhammena ca musāvādena ca dhanaṃ saviññāṇāviññāṇaṃ sabbaṃ labhitabbaṃ dhanaṃ laddhā ubhayaṃ dhanaṃ ‘‘mama dhana’’nti maññanti, tesaṃ bālānaṃ taṃ ubhayaṃ dhanaṃ kathaṃ kena nu pakārena bhavissati, adhammena sambhatattā ciraṭṭhitikaṃ na hoti. Antarāyā rājantarāyādayo antarāyā tesaṃ bālānaṃ bhavissanti. Yena adhammavohārādikena yaṃ dhanaṃ sambhataṃ, assa adhammavohārādikassa taṃ sambhataṃ dhanaṃ vinassati. Matā marantā te bālā saggaṃ sugatiṃ na gacchanti. Sugati hi sobhanehi bhogehi aggoti ‘‘saggo’’ti adhippetā . Ettāvatā ettakena diṭṭhadhammikasamparāyikānaṃ attahitānaṃ hāyanena te bālā hatā vinaṭṭhā bhavanti nanūti yojanā.

此经名为『贪染分子经』。愚者因犯无义及妄语，对财富没有辨别智慧，尽得之财皆妄为，得财后自认为是『我的财富』。这些愚人所执彼此财富，将如何以何因缘得成呢？其所得因不义而聚集，无法长久存在。必有障碍，如国王等障碍临其上；因不义邪行而聚的财富，终必毁坏。愚者死亡之后，未能往生天道善处。所谓善处，依美妙享受而名为天堂。仅此般乃至持有邪见、追逐自我利益之人，皆因失去善法而灭亡，这样的愚人必定陨亡无疑。

‘‘Kathaṃ khaṇati attānaṃ, kathaṃ mittehi jīrati;

『如何消耗自己，如何与友共老？

Kathaṃ vivaṭṭate dhammā, kathaṃ saggaṃ na gacchati’’.

如何堕落诸法，如何不得往生天界？』

‘‘Lobhā khaṇati attānaṃ, luddho mittehi jīrati;

「贪欲摧残自身，依附朋友而衰败；

Lobhā vivaṭṭate dhammā, lobhā saggaṃ na gacchatī’’ti. –

贪欲令事物反复流转，贪欲不能至天品。」

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Yojanattho pākaṭo.

此经亦名为染污所集经，缘由昭然若揭。

‘‘Caranti bālā dummedhā, amitteneva attanā;

「愚昧愚钝者行走，如同无友之人；

Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ.

行恶业者，苦果严酷难忍。

‘‘Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;

行此业不生悔意，故不能称为善业。」

Yassa assumukho rodaṃ, vipākaṃ paṭisevatī’’ti. –

『若有正面临，如其所感受之痛苦与业报』。

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Dummedhā nippaññā bālā amittena pāpakaṃ kammaṃ kataṃ iva, evaṃ attanā kaṭukapphalaṃ yaṃ kammaṃ kataṃ hoti, taṃ pāpakaṃ kataṃ kammaṃ karontā caranti. Yaṃ kammaṃ katvā karonto pacchā anutappati, taṃ kataṃ kammaṃ na sādhu. Yassa kammassa vipākaṃ rodaṃ rudanto assumukho paṭisevati, taṃ kataṃ kammaṃ na sādhūti yojanā.

此经名为杂染部分经文。愚痴无智慧之人，如同被仇敌所伤，亦如其所造之恶业一般，自己承担苦果。行恶业者，虽感苦果而悔恨，然此业并非善业。若於所造业之苦果中，哭泣悲伤而正面承受，则此业非善业，此为教诫。

‘‘Dukkaraṃ duttitikkhañca…pe… avītarāgo’’ti idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Suttattho aṭṭhakathāyaṃ vitthārato vutto.

『艰难、难忍之事……不生贪爱』，此亦名杂染部分经文。经义已由注疏详尽演说。

‘‘Appameyyaṃ paminanto, kodha vidvā vikappaye;

『无量忍耐，知怒而调整；

Appameyyaṃ pamāyinaṃ, nivutaṃ taṃ maññe akissava’’nti. –

无量宽心，止息者，我以为无缺』。

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Idha sāsane appameyyaṃ appameyyaguṇaṃ khīṇāsavaṃ puggalaṃ ‘‘ayaṃ khīṇāsavo puggalo ettakasīlo ettakasamādhi ettakapañño’’ti paminanto ko puthujjano vikappaye. Appameyyaṃ khīṇāsavapuggalaṃ pamāyinaṃ pamāyantaṃ taṃ puthujjanaṃ ayaṃ nivutaṃ avakujjapaññaṃ akissavaṃ apaññanti maññe maññāmīti yojanā.

此亦名杂染部分经。于此教法中，无染之人，具有无量德行、无量定力、无量慧眼。比之愚人，此人则能调整心行。无染之人视愚人为无知、愚昧、不明事理、无慧，此为教诫。

‘‘Purisassa hi jātassa, kuṭhārī jāyate mukhe;

『人』者，诞生之后，斧头生于口中；

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

即用以砍断自身，愚人发出恶语。

‘‘Na hi satthaṃ sunisitaṃ, visaṃ halāhalaṃ iva;

绝非巧妙善巧之言，犹如毒药剧毒；

Evaṃ viraddhaṃ pāteti, vācā dubbhāsitā yathā’’ti. –

恶语如是毁伤，如毒铰刀伤害动者。」——

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Dubbhāsitaṃ ariyūpavādasaṅkhātaṃ pharusavācaṃ bhaṇaṃ bhaṇanto bālo duṭṭho puriso yāya kuṭhārīsadisiyā dubbhāsitavācāya attānaṃ chindati, sā kuṭhārīsadisī dubbhāsitavācā jātassa purisassa mukhe jāyate jāyati, sā dubbhāsitavācā mukhe jāyati iva, evaṃ sunisitaṃ satthaṃ mukhe na jāyati, yathā halāhalaṃ visaṃ mukhe na jāyati, dubbhāsitā vācā apāyesu viraddhaṃ puggalaṃ pāteti yathā, evaṃ sunisitaṃ satthaṃ apāyesu na pāteti, halāhalaṃ visaṃ apāyesu na pātetīti yojanā.

此经亦名为『杂染会集经』。恶语者，谓称为圣者之谤言，粗恶之语。愚人以利斧形恶语，自砍身躯。此恶语，如斧头生于人口中一般。恶语不生于口，如毒不生于口。正巧善巧之语，非生于口，犹如毒不生于口。恶语令人为恶道所损，如毒害人身。正巧善巧之语不令人为恶道所损，犹毒不侵害人身，譬喻之。

§92

92.

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

『诽谤者非赞，赞者非诽，诽谤赞者彼此相反；

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

此人以口舌亲近污秽，因污秽故不得安乐。

‘‘Appamatto ayaṃ kali, yo akkhesu dhanaparājayo;

“此恶劣之人若不警觉，必致财物溃散；

Sabbassāpi sahāpi attanā, ayameva mahantataro kali;

自他所有皆失，此恶秽之业尤甚广大；

Yo sugatesu manaṃ padosaye.

是贪恋善友者之心。

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsatī pañca ca abbudāni;

“如百千万中之无数崩坏，如三百五十个崩坏；

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpaka’’nti. –

此为恶道之人所受地狱，因言语与心念执着恶行。”

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Yo puggalo nindiyaṃ duccaraṃ dussīlaṃ puggalaṃ pasaṃsati, so pasaṃsako puggalo mukhena kaliṃ vicināti upacināti, tena kalinā sukhaṃ na vindati. Yo sucārī sīlavā puggalo pasaṃsiyo hoti, taṃ vā sucāriṃ vā sīlavantaṃ puggalaṃ yo puggalo nindati, so nindanto puggalo mukhena kaliṃ vicināti upacināti, tena kalinā sukhaṃ na vindati.

此经名为杂染众生经。凡称赞恶行恶品、品行不好之人者，此称赞者口出恶语、以恶意挖苦辱骂彼人；因此恶人难以从中得乐。若有品行端正之人被称誉，那么凡称毁此端正品行之人，亦以口吐恶言，用恶意挖苦讥讽，彼人亦难得安乐。

Attanā sahāpi sabbassa dhanassa vasenapi akkhesu yo dhanaparājayo bhavati, ayaṃ kali ayaṃ dhanaparājayo appamatto hoti. Yo puggalo sugatesu manaṃ padosaye, tassa puggalassa yo kali bhavati, ayameva kali mahantataro hoti.

即便自己凭借所有财富却招致损失失利，此即为现世污染、财富失利且不警觉者。若有人心怀善意，但其内心染有污染，此种污染反而更甚。

Kasmā? Vācañca manañca paṇidhāya ariyagarahī puggalo yaṃ kālaṃ pāpakaṃ nirayaṃ upeti, so kālo ‘‘sataṃ sahassānaṃ nirabbudānañca chattiṃsa nirabbudāni ca pañca abbudāni ca yasmiṃ kāle gaṇīyantī’’ti tena kālena samo hoti, tasmā mahantataro hotīti yojanā.

何以故？谓言语思想俱怀恶念，受持圣者法而堕入恶趣者，其一世寿命相当于百千个无佛时代加三十三个无佛时代及五个无佛时代之总和，彼此同等；因此染污者其余世寿远甚之。

‘‘Yo lobhaguṇe anuyutto…pe…

「贪欲缠身之人……」〔原文未全，内容略〕。

Gacchasi kho papataṃ ciraratta’’nti. –

「你将堕落于地狱久远时日」——

Idaṃ suttampi saṃkilesabhāgiyaṃ suttaṃ nāma. Yo puggalo lobhaguṇe anuyutto anu punappunaṃ yutto hoti, so puggalo aññe puggale vacasā paribhāsati, assaddho kadariyo avadaññū buddhānaṃ ovādaññū na hoti, maccharī pesuṇiyaṃ pesuṇiyasmiṃ anuyutto hoti.

此经名杂染众生经。凡有人身染贪欲，复反复结合于贪欲者，彼人必遭他人言语讥讽，被视为不可信、不可靠，虽熟悉佛陀教法亦不理解，更如龄蝇、蛆虫缠附于恶虫一样。

Mukhadugga mukhavisama vibhūta vigatabhūta anariya bhūnahu buddhivināsaka pāpaka dukkaṭakāri purisanta purisalāmaka kali alakkhi avajātaputta tvaṃ nerayiko asi. Idha idāni bahubhāṇī mā hohi.

口出恶言，言辞不正，烧毁一切，抛弃善法，是不贤的主，损毁佛法的罪恶作恶的人。你是恶人，是恶众的祸害，在此教法中你若多言，宜当止息。

Ahitāya rajaṃ attani mā ākirasi mā pakkhipasi. Kibbisakāri tvaṃ sante khīṇāsave puggale garahasi, bahūni duccaritāni kammāni carasi, caritvā tvaṃ cirarattaṃ racanavirahitaṃ papataṃ narakaṃ nirayaṃ gacchasi kho ekaṃsenāti yojanā.

不要为害己身而作恶，不要弃恶去善。你虽为已经断除贪欲及烦恼的圣者，却嫌恶此人，实则你行诸多恶业。你虽长时受此恶行所造之果报，终将堕入无间地狱。你离群索居，独自受苦不已。

Nānāvidhaṃ saṃkilesabhāgiyaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ vāsanābhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ vāsanābhāgiyaṃ sutta’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ vāsanābhāgiyaṃ suttaṃ nāmāti pucchati. ‘‘Manopubbaṅgamā dhammā…pe… chāyāva anapāyinī’’ti idaṃ vāsanābhāge puññabhāge visaye vācakañāpakabhāvena pavattanato vāsanābhāgiyaṃ suttaṃ nāma. Attho pākaṭo.

此中所说各种污垢及障碍之断除法，是由老师所说，且被我们所知。有人当问：“何为业障断除法？”又问：“所谓何者为业障断除？”此即指在十六种污垢断除法等经文里的名目。所谓“由心先行之法……无尽影子”，指此在业障与善业中，以破除无明之因缘而分别说起的断除业障法，义理明显。

§93

93. ‘‘Mahānāmo sakko bhagavantaṃ etadavoca…pe… apāpikā kālaṅkiriyā’’ti idaṃ suttampi vāsanābhāge puññabhāge visaye vācakañāpakabhāvena pavattanato vāsanābhāgiyaṃ suttaṃ nāma. Attho pākaṭo.

第九十三节“伟大名号萨咖称赞世尊……恶业污秽”，此经文亦属业障断除法范围，论有功德之处，详细阐释，义理明显。

‘‘Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;

“追求快乐的众生，若不以惩治而加害于他者；

Attano sukhamesāno, pecca so labhate sukha’’nti. –

忧悲远离自身，而后乃得安乐。”——

Idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Attho pākaṭo.

这部经文也名为染污分支经。其义明显。

‘‘Gunnaṃ ce taramānānaṃ…pe… rājā ce hoti dhammiko’’ti idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Attho pākaṭo.

『若有人论德……国王即为持法者』，此经亦名为染污分支经。其义明显。

§94

94. ‘‘Bhagavā sāvatthiyaṃ viharati…pe… evaṃ pajānātī’’ti idaṃ suttampi vāsanā…pe… suttaṃ nāma. Attho pākaṭo.

94.『世尊住于沙瓦提……是故如是知』此经亦名为染污分支经。其义明显。

‘‘Kasmā bhagavā janapadacārikaṃ caratī’’ti puccheyya, sattahi kāraṇehi buddhā bhagavanto janapadacārikaṃ caranti. Katamehi sattahi? Desantaragatānaṃ veneyyānaṃ vinayanatthaṃ, tatra ṭhitānaṃ ussukkasamuppādanatthaṃ, sāvakānaṃ ekasmiṃ ṭhāne nibaddhavāsanivāraṇatthaṃ, attano ca tattha nibaddhavāse anāsaṅgadassanatthaṃ, sambuddhavasitaṭṭhānatāya desānaṃ cetiyabhāvasampādanatthaṃ, bahūnaṃ sattānaṃ dassanūpasaṅkamanādīhi puññoghappasavanatthaṃ, avuṭṭhiādiupaddavūpasamanatthañcāti imehi sattahi kāraṇehi buddhā bhagavanto janapadacārikaṃ carantīti janapadacaraṇakāraṇaṃ veditabbaṃ.

『为何世尊行游诸国』此问，佛陀诸尊二七因缘故而行国游。何为二七？为远方他地流通行净律仪，为坚治烦恼生起，令弟子一处守住未染之障，为自安住不著见，为成佛所住所教化地之众圣化，为众生多者观见近入得慧乐净福，为除破坏诸种难。以此二七因缘，佛陀诸尊行游诸国，此为行国缘由当知。

‘‘Ekapupphaṃ cajitvāna, sahassaṃ kappakoṭiyo;

『舍弃一朵花，累积万亿河沙；

Deve ceva manusse ca, sesena parinibbuto’’ti. –

天人与人众，尽皆得证涅槃』——

Idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Sahassaṃ kappakoṭiyoti sahassaṃ attabhāvato koṭiyo.

此经名为伏藏相续经。所谓一千劫者，即一千其自性之亿劫也。

‘‘Assatthe haritobhāse, saṃvirūḷhamhi pādape;

『在不善中，如青草般鲜绿，长于根基之上；』

Ekaṃ buddhagataṃ saññaṃ, alabhiṃhaṃ patissato.

『唯有一念闻佛已入心，此念根深应缘转。』

‘‘Ajja tiṃsaṃ tato kappā, nābhijānāmi duggatiṃ;

『今三十余劫，未曾知轮回苦难；』

Tisso vijjā sacchikatā, tassā saññāya vāsanā’’ti. –

『三明实证，依此念力以持相续。』

Idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Haritobhāseti haritaobhāse. Alabhiṃhanti ahaṃ alabhiṃ.

此经名为伏藏相续经。所谓鲜绿者，即鲜绿之色也。所谓'Alabhiṃha'者，即我之无所失也。

‘‘Piṇḍāya kosalaṃ puraṃ…pe… vipāko hoti acintiyo’’ti idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Aggapuggalo anukampako taṇhānighātako muni sambuddho purebhattaṃ piṇḍāya piṇḍaṃ paṭiggaṇhituṃ kosalaṃ puraṃ pāvisi.

“为乞食而入迦毗罗卫城……其果报不可思议”此经亦名为《宿命分运经》。伟大觉者、慈悲众生、断除贪渴的圣人、完全觉悟的圣者，昔日在城市乞食时，为了接受供养而进入迦毗罗卫城。

Yassa purisassa hatthe sabbapupphehi alaṅkato vaṭaṃsako pupphavaṭaṃsakova atthi, so ayaṃ puriso rājamaggena kosalapuraṃ pavisantaṃ bhikkhusaṅghapurakkhataṃ devamānusapūjitaṃ sambuddhaṃ addasa, disvā haṭṭho cittaṃ pasādesi; pasādetvā sambuddhaṃ upasaṅkami.

若有人手持用诸花朵装饰如护顶伞的花伞，这人见到由王城首领所率领的迦毗罗卫城比库僧团所礼敬的觉者，心中欢喜安乐；见之即令人心悦诚服，进而恭敬亲近觉者。

Upasaṅkamitvā so ayaṃ pasanno hutvā surabhiṃ vaṇṇavantaṃ manoramaṃ taṃ vaṭaṃsakaṃ sambuddhassa sehi pāṇībhi upanāmesi.

于是此人心情安稳、欢喜，向觉者呈上那朵芳香美丽的花伞，置于觉者手中。

Tato buddhassa lapanantarā lapanassa vadanassa antarā aggisikhā vaṇṇā sahassaraṃsi okkā pabhā nikkhami, abbhā vijju nikkhamati iva, evaṃ ānanā sahassaraṃsi nikkhamitvā ādiccabandhuno sīse tikkhattuṃ padakkhiṇaṃ karitvāna parivaṭṭetvā muddhani antaradhāyatha.

随后，觉者口中念诵时，口内发出如火焰般光芒，绚丽辉煌，宛若火炬放出光彩，光明升起，如火焰一般。继而，千朵光芒从面门放出，转绕头顶，旋转环绕后隐去。

Ānando acchariyaṃ abbhutaṃ lomahaṃsanaṃ idaṃ pāṭihāriyaṃ disvā cīvaraṃ ekaṃsaṃ karitvā etaṃ abravi – ‘‘mahāmuni, sitakammassa hetu ko? Taṃ hetuṃ byākarohi, dhammāloko bhavissatī’’ti.

阿难惊奇感叹此殊胜奇迹，整衣合身，向伟大圣人问道：‘尊者，寒冷之因为何？请说此因，法之光明将出现。’

Yassa bhagavato sabbadhammesu ñāṇaṃ sadā pavattati, kaṅkhāvitaraṇo muni so bhagavā kaṅkhiṃ vematikaṃ ānandaṃ theraṃ etaṃ abravi. Ānanda, yo sopuriso mayi cittaṃ pasādayi, so puriso caturāsītikappāni duggatiṃ na gamissati, devesu devasobhaggaṃ dibbaṃ rajjaṃ pasāsitvā manujesu raṭṭhe sakalaraṭṭhe manujindo rājā bhavissati. So puriso carimaṃ pabbajitvā, dhammataṃ sacchikatvā ca dhutarāgo vaṭaṃsako nāma paccekabuddho bhavissati.

觉者常具慧彻悟一切法，除去疑惑。对此，觉者对除疑者长老阿难说：‘阿难，令我心安的人必是善男子。此人四十八劫后不堕恶道，将得天中众天仙敬仰，转世为诸国之王，是诸国中王者。此人终身出家，证得法实，成为欲漏更少的独觉圣者，名为花伞者。’

Tathāgate vā sammāsambuddhe vā paccekasambuddhe vā tassa tathāgatassa sāvake vā citte pasannamhi dakkhiṇā appakā nāma natthi.

无论是如来，正自觉者，独觉者，或者是那如来的弟子，若内心清净，则不会有恶感称为逆缘。

Buddhā evaṃ ettakāti acintiyā bhavanti. Buddhadhammā buddhaguṇā evaṃ ettakāti acintiyā bhavanti, acintiye pasannānaṃ vipāko puññavipāko evaṃ ettakoti acintiyo hotīti etaṃ abravīti yojanā.

佛陀们的如此广大，超越思量的存在。佛法和佛陀的德行也是如此广大，无法穷尽。对于清净内心的人，善业果报的结果亦如是广大，超乎思量。这便是所谓的“无法思量”，这是对这一境界的表述。

§96

96. ‘‘Idhāhaṃ , bhikkhave, ekaccaṃ puggalaṃ…pe… ayampi attho vutto bhagavatā iti me suta’’nti idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Bhikkhave, idha imasmiṃ sāsane ahaṃ ekaccaṃ puggalaṃ evaṃ mama cetasā ekaccassa puggalassa ceto cittaṃ paricca buddhacakkhunā evaṃ pajānāmi, yathā yena pakārena ayaṃ puggalo yañca dānādipaṭipadaṃ paṭipanno, yañca dassanādimaggaṃ samāruḷho hutvā taṃ paṭipadaṃ, maggañca iriyati pavatteti, imamhi imasmiñca samaye ayaṃ puggalo ce kālaṃ kareyya, evaṃ sati ābhataṃ vatthuṃ nikkhipati yathā, evaṃ tāya paṭipadāya tena maggena sagge attanikkhitto bhave. Taṃ kissa hetu? Bhikkhave, assa puggalassa cittaṃ hi yasmā pasannaṃ pasāditaṃ, tasmā nikkhitto bhave. Idha sāsane, loke vā ekacce sattā puggalā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ cetopasādahetu kho pana upapajjantīti evaṃ ahaṃ pajānāmīti bhagavā etamatthaṃ avoca. Tattha tasmiṃ atthe saṅgahavasena pavattaṃ etaṃ ‘‘pasannacittaṃ ñatvāna…pe… saggaṃ so upapajjatī’’ti gāthāvacanaṃ vuccati. Ayampi attho bhagavatā vutto, iti me mayā sutanti yojanā.

『此处我，尊者们，已了知某个特定人……同样此义由世尊所说，我闻此语』此经名为《习气缘经》。尊者们，在此教法中，我以心观知，凭佛眼智慧，洞察一位特定人的内心。所示现者，为何此人依善等修行法行诸布施，依见道等启发法显修习，并由此行进于道，持续不息？此人在当前时刻若作正念，能立于善因之所。这位人的心因清净欢喜，故会得生。何因？尊者们，此人心因清净欢喜，是故善生。于此教法及世间，有若干人于身坏命终后生至善趣天，得心安乐，此理我悉知。世尊即宣说此理。此意以诗句总结，谓“识得清净心者……将生天上”。此意为世尊所宣，我亦以此闻受。

‘‘Suvaṇṇacchadanaṃ nāvaṃ…pe… etādisaṃ katapuññā labhi’’nti idaṃ suttampi vāsanābhāgiyaṃ suttaṃ nāma. Nāri devadhītā suvaṇṇacchadanaṃ suvaṇṇālaṅkārehi chāditaṃ nāvaṃ āruyha tiṭṭhasi, pokkharaṇiṃ devapokkharaṇiṃ ogāhasi, padumaṃ pāṇinā chindasi.

『金顶船只……诸功德因缘得此报』此经名为《金顶经》。有一女神，婆罗门女，乘上被金饰覆盖的船，登舟而立，入水于莲池，手折莲花。

Devate kena kammena te tava tādiso vaṇṇo tādiso ānubhāvo tādisī juti bhavati, devate te tava ye keci bhogā manasā icchitā bhavanti, te bhogā ca kena kammena uppajjanti. Devate me pucchitā tvaṃ saṃsa saṃsāhi idaṃ sabbaṃ kissa kammassa ca phalanti sakko pucchati.

天神啊，凭什么功德，你拥有这样的光彩、神通与光辉？凭什么业力，你得心意所欲的诸种享乐？这些享乐何业生？天神啊，我曾被问及，你谛听诸法，这一切皆因何业力而感得？萨咖天帝现问我这样。

Devarājena pucchitā sā devadhītā attamanā hutvā pañhaṃ puṭṭhā sakkassa byākāsi. Devarājā addhānaṃ dīghamaggaṃ paṭipannā ahaṃ yasassino kassapassa bhagavato manoramaṃ thūpaṃ addassaṃ, disvā tattha thūpe cittaṃ pasādesiṃ. Pasannāhaṃ sehi pāṇīhi padumapupphehi pūjesiṃ. Tasseva kammassa idaṃ sabbaṃ phalaṃ vipāko bhave. Katapuññāhaṃ etādisaṃ phalaṃ alabhinti sakkassa byākāsi. Iti me sutanti mahāmoggallāno vadatīti yojanā.

被天帝问及后，那婆罗门女心安乐，反问天帝。她回答说：我正修持长远正道，得以见一尊有名望的咖萨巴佛陀之庄严宝塔，见塔之地令我心欢喜。于是我以莲花供养。正是此业获得了这般功德果报。我得此殊胜功德报，天帝阿说此语。此言由大摩诃迦罗记住传说。

‘‘Yathāniddhāritasuttāniyeva vāsanābhāgiyasuttāni paripuṇṇānī’’ti vattabbattā ‘‘dānakathā sīlakathā saggakathā puññakathā puññavipākakathāti idaṃ vāsanābhāgiya’’ntiādi vuttaṃ. Tattha yāya desanāya dānañca dānaphalañca dassitaṃ, sā desanā dānakathā nāma. Yāya desanāya sīlañca sīlaphalañca dassitaṃ, sā desanā sīlakathā nāma. Yāya desanāya saggā ca saggesu nibbattāpakañca kammaṃ dassitaṃ, sā saggakathā nāma. Yāya desanāya dānasīlabhāvanādivasena dasavidhaṃ puññakammaṃ dassitaṃ, sā puññakathā nāma. Yāya desanāya tādisassa puññakammassa vividho ayaṃ vipāko imassa puññassa vipākoti niyametvā dassito, sā puññavipākakathā nāma.

经文云：「依教义所说的，必当知这些都是具足的善种子分所依赖的佛法。」此中所谓应说者曰：「施舍事、戒行事、天道事、功德事、功德果报事是此善种子分。」其解释如次：以宣说中所示施舍与施舍所生之果者，称此为施舍事；以宣说中所示戒行与戒行所生之果者，称为戒行事；以宣说中所示天道及其生起之善业者，称为天道事；以内涵施舍、戒行与修习者等十种善业所诠说者，名为功德事；以宣说此种功德所生之多种种种功德果报者，称为功德果报事。

Dasabaladharānaṃ sammāsambuddhānaṃ uddissakatesu sarīradhātuṃ abbhantare ṭhapetvā paṃsūhi katesu thūpesu ye narā pasannā, te narā tattha thūpe kāraṃ puññaṃ katvā saggesu uppajjitvā pamodantīti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

关于正觉真人所摄受的神力，乃至正觉的威德所在之处，在其身体内部安置天人之骨，然后以尘土覆盖其圣塔。若有善男子心生欢喜，在此圣塔造立功德，于天上诸天得以生趣欢喜，度量单位曰由旬。此即经文，或称此为经文。

§97

97.Devaputtasarīravaṇṇā devaputtasarīrasadisavaṇṇā subhagasaṇṭhiti sobhaggayuttasaṇṭhānā sabbe janā udakena paṃsuṃ temetvā thūpaṃ vaḍḍhetha, so ayaṃ thūpo kassa puggalassa thūpoti pucchati.

第九十七章天子弟子之躯体色相。此乃天子弟子身体及其气味之色，庄严端肃，光彩相合，众生皆以水洒尘覆之，增益圣塔。问曰：「此圣塔是属何人乎？」

Sugatte sundaragatte devate tasmiṃ thūpe pasannā ime devamanujā kāraṃ puññaṃ karontā hutvā jarāmaraṇato pamuccare. So ayaṃ thūpo mahesino dasabaladhammadhārino sugatassa thūpoti veditabboti āhāti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

正觉者游行于庄严美好之地，在此圣塔所依之处，天人与人俱善作功德，得以解脱老死之苦。人们称此圣塔为「大神持十种神力正觉者之圣塔」。此言当观此由旬。此即经文，或称经文。

Yāhaṃ yā ahaṃ mahesino thūpaṃ cattāri uppalāni ca mālañca abhiropayiṃ, tena mayā kataṃ taṃ puññaṃ uḷāraṃ vata āsi ahosi. Tato kappato ajja kappā tiṃsaṃ dharanti satthuno thūpaṃ pūjetvā tattakāni duggatiṃ na jānāmi, vinipātaṃ na gacchāmīti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

我为大神供养此圣塔，献上四朵莲花与花环，故我所作诸功德彰显大盛。至今三十劫已逝，仍礼敬此正觉者圣塔，今已不知转生堕恶道，不堕受苦境界。此言当观，由旬所在。此即经文，或称经文。

Ahaṃ bāttiṃsalakkhaṇadharassa bāttiṃsalakkhaṇadharena sampannassa vijitavijayassa lokanāthassa thūpaṃ apūjesiṃ, pūjetvā satasahassaṃ kappe āyukappe pamudito āsiṃ. Mayā yaṃ puññaṃ pasutaṃ, tena puññena vinipātaṃ anāgantuna anāgantvā devasobhaggaṃ sampattiṃ ca devarajjāni ca tāni akāriṃ . Atha vā devasobhaggañca mayā kāritaṃ, rajjāni ca mayā kāritāni.

我不敬礼由「二十四标记」所具足、以「二十四标记」为标志、胜利无敌、世间之主正觉者之圣塔，却供养此圣塔，历一百万劫，心中欢喜。我所获功德之果不坠恶趣，诸天福祐及王权俱随其后。于是我成就诸天福祐，并且成就诸王权。

Adantadamakassa sāsane yaṃ cakkhu paññācakkhu paṇihitaṃ, tathā cittaṃ yaṃ vimuttacittaṃ paṇihitaṃ, taṃ sabbaṃ paññācakkhu vimuttacittaṃ me mayā laddhaṃ, ahaṃ vidhutalatāsaṅkhātataṇhā hutvā vimuttacittā phalavimuttacittasampannā amhīti avocāti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

在不驯服恶马的教法中，那眼识慧眼完备具足，心识则是觉悟解脱的心，这一切我皆获得了这个慧眼解脱的心。我名为瑜伽行者。此处所说的就是这种解脱心，称为果德解脱心，如此具足而成，吾宣说此名。此经文或……及其余经文皆复如是。

§98

98.Vimuttacitte phalavimuttacittasampanne akhile pañcacetokhīlarahite anāsave araṇavihārimhi araṇavihārasīle asaṅgamānase alaggamānase paccekabuddhasmiṃ sāmākapatthodanamattameva dakkhiṇaṃ adāsiṃ.

在解脱心和具足果解脱心这两种状态中，无有五种心堆垢之障碍的清净者，处于无染污的清净所住、不结缚的心中，具有孤觉者的戒律，在孤觉者的根本道场中，降服众生时，仅仅是表现出适当比例的示现，我将其作为：胜义法的呈现，献与孤觉佛于正南方。

Tasmiṃ paccekabuddhe uttamaṃ dhammaṃ paccekabodhidhammaṃ okappayiṃ ‘‘so uttamo dhammo atthī’’ti saddahiṃ. Evaṃ ariyavihārena vihārīhi paccekabuddhehi me mama saṅgamo kato siyā bhave, kudāsupi ca ahaṃ apekkhavā mā bhaveyyanti mānasaṃ tasmiñca dhamme paṇidhesiṃ ‘‘iminā paccekabuddhena laddhadhammaṃ ahampi sacchikareyya’’nti cittaṃ paṇidahiṃ.

在那孤觉佛前，我呈现了最高的正法，即孤觉者的觉悟法，并表白说：『此法最为殊胜』。我与诸圣者清净行者及孤觉佛的相聚，正如我所愿发生。我心无所依赖，无所期待，坚定立誓说：『以此孤觉佛所得之法，我亦愿证得真实觉悟』。

Tasseva paccekabuddhe katasseva kammassa vipākato ahaṃ dīghāyukesu amamesu ‘‘mama pariggaho’’ti pariggahābhāvena apariggahesu visesagāmīsu ahīnagāmīsu kurūsu uttarakurūsu pāṇīsu sattesu sahassakkhattuṃ upapajjatha upapajjiṃ.

于该孤觉佛处，因前世所造业果，我生于长寿无病之中，持有『我的财产』的心态，于无持财者中，在特异大师、无畏圣者、勇敢者、护持者众中重生，五百千世轮转生起。

Tasseva kammassa vipākato vicitramālābharaṇānulepīsu yasassīsu parivāravantesu tidaso devo ahaṃ visiṭṭhakāyūpagato hutvā sahassakkhattuṃ upapajjatha.

因该业果，我生于缀有各种珠宝饰物、光彩辉煌、诸天护法环绕之天界中，成为顶级身相，寿五百千世。

Tasseva kammassa vipākato ahaṃ vimuttacitto akhīlo anāsavo hutvā hitāhitāsīhi kusalākusalavītivattehi antimadehadhāribhi imehi paccekabuddhehi, buddhasāvakehi vā me mama samāgamo āsi.

因该业果，我的心清净无垢，无五盖垢染，行持有利无利、善恶循环的法，于最后世身为持戒者，曾与此孤觉佛及诸佛弟子相遇相聚。

‘‘Sīlavato yaṃ icchitaṃ, taṃ samijjhate’’ti imaṃ vacanaṃ tathāgato jino paccakkhaṃ katvā avaca kho, yathā yathā yena yena pakārena me manasā vicintitaṃ, tathā tathā tena tena pakārena samiddhaṃ bhavati. Ayaṃ bhavo antimo bhavoti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

「品德具足者所欲者，彼即满足。」此语，世尊如来亲自宣说，告诫道：无论何时、何地、以何种方式，我心所思所念，即随以何种方式而发作，便随之生起。此种存在最终成为了具链的生命。此为经文原文……经文结束。

Ekatiṃsamhi kappamhi jino anejo anantadassī ‘‘sikhī’’ti itināmako uppajji. Tassāpi bhagavato rājā bhātā sikhiddhe ca sikhī itināmake buddhe ca tassa bhagavato dhamme ca abhippasanno lokavināyakamhi parinibbute sati devātidevassa naruttamassa mahesino vipulaṃ mahantaṃ samantato gāvutikaṃ thūpaṃ akāsiṃ.

在第三十一世劫中，有一尊比库名为无嗔无恚、无边见者，名为「锡基」。其时，世尊的弟弟亦名锡基，是名锡基之佛，亦名锡基之法，怀持愿心，在佛灭度时，为清净天帝、众天、中天及人天之主，著造广大宏伟、周遍群邑的佛塔。

Tasmiṃ thūpe baliṃ pūjābaliṃ abhihārī manusso jātisumanaṃ paggayha pahaṭṭho pūjesi. Assa manussassa ekaṃ pupphaṃ vātena paharitaṃ hutvā patitaṃ. Ahaṃ taṃ patitaṃ ekaṃ pupphaṃ gahetvā tasseva pupphasāmikassa adāsiṃ.

在那佛塔中，一位人以供养祭祀礼品，奉献花束以示敬意。此人将一朵花因风吹而落地。我取拾这落地的花朵，献与那花主。

So manusso pupphasāmiko abhippasannacitto hutvā maṃ ‘‘tvameva etaṃ ekaṃ pupphaṃ pūjā’’ti adāsi. Dadāsīti ettha da-kāro āgamo. Ahaṃ taṃ ekaṃ pupphaṃ gahetvā buddhaṃ buddhaguṇaṃ punappunaṃ anussaranto yasmiṃ kappe abhiropayiṃ, tato kappato ajja kappā tiṃsaṃ ahesuṃ. Tesu kappesu duggatiṃ nābhijānāmi, vinipātañca na gacchāmi, idaṃ phalaṃ thūpapūjāya phalanti avocāti yojanā. Idaṃ suttaṃ vā…pe… suttaṃ.

那人花主怀着欢喜之心对我说：「你唯独这一朵花即为供养。」此「予」字即是此处来由。我取此花继续反复思念佛与佛德，回忆于彼劫中所礼敬之佛。至今此经已历三十劫。在此诸劫中，我未曾堕于恶道，亦未堕入污染，供养佛塔得此果报。此为经文原文……经文结束。

Brahmadattassa brahmadattanāmakassa rājino kapilaṃ nāma nagaraṃ suvibhattaṃ bhāgato suṭṭhu vibhattaṃ, mahāpathaṃ mahāpathasampannaṃ ākiṇṇaṃ, nānājātikehi manussehi paripuṇṇaṃ, iddhaṃ phītañca āsi.

有一君王名为布拉马达塔，其所治之城名为迦毗罗卫，庄严华美，世尊清净庄严。此城道路宽敞畅达，人口众多，聚集来自诸天各族之人，境域广大且清净。

Pañcālānaṃ tattha puruttame ahaṃ kummāsaṃ vikkiṇiṃ, so ahaṃ yasassinaṃ upariṭṭhaṃ upasamīpe ṭhitaṃ ariṭṭhaṃ nāma sambuddhaṃ paccekabuddhaṃ addasiṃ, disvā haṭṭho cittaṃ pasādetvā naruttamaṃ ariṭṭhaṃ me gehasmiṃ yaṃ dhuvabhattaṃ vijjatha vijji, tena dhuvabhattena nimantesiṃ.

在五国中，波罗奈国为首，我以乞丐身分巡行，遇见一位伟大声名远扬的智者，名为阿利达，是一位独觉者。见其之后，心欢喜悦，我邀他至家中，同食丰盛之饭。

Yato ca yasmiṃ kāle ca kattiko yassaṃ pannarasīpuṇṇo, sā puṇṇamāsī pannarasī upaṭṭhitā, tato ca tasmiṃ kāle ca ahaṃ navaṃ dussayugaṃ gayha ariṭṭhassa ariṭṭhanāmakassa paccekabuddhassa upanāmesiṃ.

当时，在满月的第十五夜之际，我采集了九个黑暗年数的资料，那时正值满月十五日，随后在那个时候，我亲近了名为无敌的独觉者。

Naruttamo anukampako kāruṇiko taṇhānighātako muni paccekabuddho pasannacittaṃ maṃ ñatvāna paṭiggaṇhi.

这位人中之最，以慈悲为怀，灭除渴爱，寂静心安的独觉圣者认知了我，于是接受我。

Ahaṃ kalyāṇaṃ buddhavaṇṇitaṃ kammaṃ karitvāna deve ca manusse ca sandhāvitvā tato cuto bārāṇasiyaṃ nagare aḍḍhe kulasmiṃ seṭṭhissa ekaputtako uppajjiṃ, pāṇehi ca piyataro āsiṃ.

我行持善良称扬的业，曾与天人及人类交往。之后，在波罗奈城中，有一位显贵之家独子出生，生活幸福且受人喜爱。

Tato ca tasmiṃ kāle viññutaṃ patto hutvā devaputtena codito ahaṃ pāsādā oruhitvāna sambuddhaṃ bhagavantaṃ gotamaṃ upasaṅkamiṃ.

当时，我觉知明确，被天子鼓励，登上宫殿，亲近了正觉世尊果德玛。

So sambuddho bhagavā gotamo anukampāya me dhammaṃ adesesi. Dukkhaṃ dukkhasaccañca dukkhasamuppādaṃ samudayasaccañca dukkhassa atikkamaṃ nirodhasaccañca ariyaṃ aṭṭhaṅgikaṃ dukkhūpasamagāminaṃ maggaṃ maggasaccañca iti cattāri saccāni desitāni, taduppādakaṃ dhammaṃ muni bhagavā gotamo adesayi.

那位觉者世尊果德玛出于慈悲，为我宣说法义：痛苦、痛苦真谛、痛苦的生起真谛、生起真谛的灭除、圣八正道、通向苦灭道真谛。这四谛及生起的法门，是圣者果德玛所宣示之教。

Ahaṃ tassa bhagavato gotamassa vacanaṃ sutvā sāsane rato hutvā vihariṃ, ahaṃ rattindivaṃ atandito hutvā samathaṃ paṭivijjhiṃ.

听闻世尊果德玛的教诲后，我因乐于此法而修行，无论昼夜不懈，坚坚修持止禅。

Ajjhattañca ye āsavā, bahiddhā ca ye āsavā maggena samucchinnā āsuṃ, sabbe te āsavā me mama vijjiṃsu, puna na ca uppajjare.

内在的及外在的污染已被修道所断尽，所有这些污染皆于吾心灭绝，复不再生。

Dukkhaṃ ‘‘pariyantakataṃ yassa dukkhassā’’ti pariyantakataṃ āsi, ayaṃ samussayo jātimaraṇasaṃsāro carimo antimo āsi, idāni imassa attabhāvassa anantaraṃ punabbhavo mama natthīti avocāti yojanā. Yaṃ nānāvidhaṃ vāsanābhāgiyaṃ suttaṃ udāharaṇavasena niddhāritaṃ, idaṃ nānāvidhaṃ suttaṃ vāsanābhāge puññakoṭṭhāse visaye vācakañāpakabhāvena pavattanato vāsanābhāgiyaṃ suttaṃ nāma.

痛苦乃是依止于痛苦而趋向终结者，此为终结。此终结即生死轮回的污秽积累，是终极终结。现今在此我自身有情之后当不复再生，故云此为结。多种种类的染污，由经典譬喻分别示现，称为多种染污的结法。此即以多种染污在善积上成熟之语义开展而成的结法经。

Nānāvidhaṃ vāsanābhāgiyaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ nibbedhabhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ nibbedhabhāgiyaṃ sutta’’ntiādi vuttaṃ. Tattha tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāmāti pucchati.

多种染污的结法经由老师所设，弟子亦知「何者为断结之经」应当询问，因有问及「何者为断结之经」等语言。于是于十六种障碍及结法诸经中，为何称作断结之经而询问。

Uddhaṃ brahmaloke adho kāmāvacare bhave sabbadhi sabbesu bhavesu vippamutto arahā ‘‘ayaṃ nāma dhammo ahaṃ asmī’’ti anānupassī, evaṃ vimutto arahā atiṇṇapubbaṃ oghaṃ apunabbhavāya udatāri uttiṇṇoti yojanā. Idaṃ suttaṃ nibbedhabhāge sekkhadhamme visaye vācakañāpakabhāvena pavattanato nibbedhabhāgiyaṃ suttaṃ nāma.

上至梵天界，下至欲界诸处世间，阿拉汉常在诸处念及不我「此法我非我」不生灭，故断尽先前大洪流，不再生死轮回，谓之超越。此经以断结为题，在善积诸法上充当释义者，故称为断结经。

‘‘Ettakamevā’’ti vattabbattā ‘‘sīlavato’’tiādi vuttaṃ. Ānanda, sīlavato puggalassa ‘‘kinti me mama avippaṭisāro jāyeyya pavatteyyā’’ti cetanā na karaṇīyā na kātabbā. Ānanda, sīlavato avippaṭisāro yaṃ jāyeyya pavatteyya, esā avippaṭisārassa jāyanā pavattanā dhammatā bhavati. Ānanda, avippaṭisārinā puggalena ‘‘kinti me mama pāmojjaṃ jāyeyya pavatteyyā’’ti cetanā na karaṇīyā, ānanda, avippaṭisārino puggalassa pāmojjaṃ yaṃ jāyeyya pavatteyya, esā pāmojjassa jāyanā pavattanā dhammatā. Sesesupi imassa yojanānayānusārena yojanānayo gahetabbo. Idaṃ suttampi nibbedhabhāgiyaṃ suttaṃ nāma.

当说「仅此如此」则称为具戒经等。阿难，具戒者不当生「我的无退失将起」之心念亦不可作。阿难，具戒者若发生无退失，则彼无退失生起乃由法所现。阿难，无退失者不能有「愿我生起喜悦」之意念，然无退失者所生之喜悦即由法所起。其余之义当依此观相加以领会。此经亦名断结经。

Ātāpino kilesānaṃ ātāpena sammappadhānena samannāgatassa jhāyato jhāyantassa brāhmaṇassa bāhitapāpassa khīṇāsavassa dhammā anulomapaccayākārapaṭivedhasādhakā bodhipakkhiyadhammā yadā yasmiṃ kāle have ekantena pātubhavanti uppajjanti. Atha vā dhammā catuariyasaccadhammā pātubhavanti pakāsayanti abhisamayavasena pākaṭā honti. Atha vā pātubhavanakāle assa ātāpino jhāyato brāhmaṇassa khīṇāsavassa sabbā kaṅkhā vapayanti apagacchanti nirujjhanti. Kasmā? Sahetudhammaṃ avijjādikena hetunā saha pavattaṃ saṅkhārādikaṃ sukhena asammissaṃ dukkhakkhandhadhammaṃ yato yasmā pajānāti aññāsi paṭivijjhati , tato tasmā vapayanti apagacchanti nirujjhantīti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

勤恳者具足勤恳精进、正行禅定、出家人灭尽烦恼法，亦能依凭根本条件逐次认识法之显现。届时四圣谛法显现展现，深入应知活现。显现时，勤恳禅定之出家人灭尽烦恼后，诸疑俱除，法脱离，终止灭尽。何以故？谓缘起法由无明等因缘而生，行等因缘虽乐不净，由于了知他法彼对此法分别破倒，故诸疑除尽，法终止灭尽。此经名断结经。

Dutiyagāthāyaṃ pana paccayānaṃ khayaṃ khayasaṅkhātaṃ nibbānaṃ yato yasmā avedi aññāsi paṭivijjhi, tato tasmā sabbāpi kaṅkhā vapayantīti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ.

第二偈中，条件的灭除乃是因条件而生之灭，即涅槃。由于涅槃是不可知、不可究竟的，因而一切疑惑随之消散，这是缘起。此经为断疑之经。

Tissa, tvaṃ kiṃ nu kujjhasi? Mā kujjhi, tissa, te tava akkodho akujjhanaṃ varaṃ uttamaṃ, hi saccaṃ, tissa, tayā kodhamānamakkhavinayatthaṃ brahmacariyaṃ vussati nūti bhagavā avocāti yojanā.

提舍，你为何生气？不要生气，提舍。你的不怒反而胜于发怒，这是最殊胜的。世尊曰：确实，提舍，因你的愤怒而无节制，戒律损坏，正行圣道难以成就。

Āraññaṃ āraññakaṃ paṃsukūlikaṃ aññātuñchena aññātaanabhilakkhitagharapaṭipāṭiyā ṭhatvā uñchena piṇḍapātacaraṇavīriyena laddhena missakabhojanena yāpentaṃ nandaṃ kadā kāle ahaṃ passeyyanti avocāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ.

放逐林中，着袈裟衣服，衣物破旧，行为不近家宅，尽管瘦弱，却有布施步行的精进，依靠遗食粮食维持生活。时人当问：难德，你何时能看见我？此经为断疑之经。

Gotama , kiṃsu katamaṃ chetvā vadhitvā vadhanto kodhapariḷāhena aparidayhamāno hutvā sukhaṃ seti sayati, kiṃsu katamaṃ chetvā vadhitvā vadhanto kodhavināsena vinaṭṭhadomanasso hutvā na socati, gotama, tvaṃ kissa ekadhammassa vadhaṃ vadhanaṃ rocesīti brāhmaṇo pucchati.

婆罗门问：果德玛，为何有人杀害、捕杀后怒气熄灭而安乐躺卧？为何有人杀害后怒气消灭无忧，却不伤感悲哀？果德玛，你为何赞成杀害且施行杀害？

Brāhmaṇa, kodhaṃ kujjhanaṃ chetvā vadhitvā vadhanto kodhapariḷāhena aparidayhamāno hutvā sukhaṃ seti sayati, kodhaṃ kujjhanaṃ chetvā vadhitvā vadhanto kodhavināsena vinaṭṭhadomanasso hutvā na socati, visamūlassa visasadisassa dukkhassa mūlabhūtassa madhuraggassa madhurasaṅkhātassa sukhapariyosānassa kodhassa kujjhanassa vadhaṃ vadhanaṃ ariyā buddhādayo puggalā pasaṃsanti. Hi saccaṃ taṃ kodhaṃ kujjhanaṃ chetvā vadhitvā vadhanto kodhavināsena vinaṭṭhadomanasso hutvā seti sayatīti yojanā. Madhuraggassāti ca madhuraṃ cetasikasukhaṃ assādaaggaṃ pariyosānaṃ assa kodhassāti madhuraggoti samāso veditabbo. Kujjhantassa hi akkositvā paribhāsitvā paharitvā pariyosāne cetasikasukhassādo uppajjatīti. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ.

世尊答，婆罗门，愤怒因怒打、斩杀而生，怒灭则忧伤心亡。对此不善之怒根，即苦根，且因此苦根生甘甜根，诸圣贤如佛赞叹此灭怒之道为殊胜。确实，因打、斩杀而灭怒辱烦恼则心安乐。所以应知甘甜根即心的快乐满盈，是怒的灭尽。由怒者施暴、侮辱、打击，终致心乐出生。此经为断疑之经。

Gotama, hananto dhīro uppatitaṃ kiṃsu katamaṃ hane haneyya. Vinodento dhīro jātaṃ kiṃsu katamaṃ vinodaye vinodayeyya. Pajahanto dhīro kiṃ ca katamaṃ pajahe pajaheyya. Dhīrassa kissa dhammassa abhisamayo sukhoti devatā pucchati.

婆罗门问：果德玛，静虑智者杀时应杀何物？娱时应娱何物？舍时应舍何物？诸天询问智者寄身何法而得安乐？

Devaputta, hananto dhīro uppatitaṃ kodhaṃ kujjhanaṃ hane haneyya. Vinodento dhīro jātaṃ rāgaṃ vinodaye vinodayeyya. Pajahanto dhīro avijjaṃ pajahe pajaheyya. Saccadhammassa abhisamayo sukhoti bhagavā avocāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ.

天子啊，勇者杀除生起的瞋恚，毙斩；勇者解除已生的贪欲，令其消解；勇者断除无明，令其废止。世尊说：对真实法的锻炼是快乐。此经名为断尽集的经。

§101

101. Bhagavā sattiyā omaṭṭho uparito yāva heṭṭhā viddho puriso sattippahānāya vīriyaṃ ārabhati viya, agginā matthake ḍayhamāno ādittasiro puriso agginibbāpanatthāya vīriyaṃ ārabhati iva, evaṃ kāmarāgena ḍayhamāno bhikkhu kāmarāgappahānāya kāmarāgavikkhambhanāya appamatto vāyamamāno sato satisampanno hutvā paribbaje vihareyyāti devatā kathesi.

101. 世尊说：犹如士兵身披铠甲，肩扛长矛，奋勇向敌发起猛攻；如火头燃烧，焚烧着森林；僧人猛然燃起力量，欲断除贪欲，断除贪念，精勤努力，持守正念清净修行游方，天人们是这样说。

Bhagavā pana ‘‘samucchedappahānāya vīriyaṃ ārabhīyatī’’ti dassetuṃ ‘‘sattiyā viya omaṭṭho’’tiādimāha. Devaputta, sattiyā omaṭṭho puriso sattippahānāya vīriyaṃ ārabhati viya, agginā matthake ḍayhamāno ādittasiro puriso agginibbāpanatthāya vīriyaṃ ārabhati iva, evaṃ sakkāyadiṭṭhiyā abhibhūto bhikkhu sakkāyadiṭṭhiyā pahānāya maggena samucchedappahānāya appamatto vāyamamāno sato satisampanno hutvā paribbaje vihareyyāti bhagavā avocāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

世尊又说：“当发起断尽之勇猛。”欲示如士兵披挂铠甲朝向敌军，奋勇寻求断除邪见之路，急勤努力灭除我见，持守正念清净修行游方，这是世尊的话语。此经名为断尽集经。

Sabbe nicayā bhogā khayantā khayapariyosānā bhavanti, sabbe samussayā dhammā patanantā patanapariyosānā bhavanti, sabbesaṃ sattānaṃ maraṇamāgamma sabbesaṃ sattānaṃ jīvitaṃ addhuvaṃ bhavati, iti etaṃ vuttappakāraṃ bhayaṃ bhayahetuṃ maraṇaṃ sammutimaraṇaṃ apekkhamāno paṇḍito sukhāvahāni diṭṭhadhammikasamparāyikasukhāvahāni puññāni dānasīlabhāvanāmayapuññāni kayirāthāti devatā avoca.

天子啊，一切固定的财物终会衰败灭尽，一切因缘法亦如是终将消亡，诸众生终将死去，所有众生的生命变短，因如此而说恐怖、恐怖的因缘即为死亡。明智者期待死亡，追随死亡，修习善法布施持戒等所得善业，造作带来安乐之善业，天人说此话。

Devaputta, sabbe nicayā bhogā khayantā khayapariyosānā, sabbe samussayā dhammā patanantā patanapariyosānā, sabbesaṃ sattānaṃ maraṇamāgamma sabbesaṃ sattānaṃ jīvitaṃ addhuvaṃ, iti etaṃ vuttappakāraṃ bhayaṃ bhayahetuṃ maraṇaṃ apekkhamāno santipekkho sabbasaṅkhārupasamaṃ nibbānaṃ apekkhamāno paṇḍito lokāmisaṃ kāmaguṇaṃ pajahe pajaheyyāti bhagavā avocāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

天子啊，一切固定财物衰败终将灭尽，一切因缘法衰落终成毁坏，一切众生面临死亡，一切众生生命变短，明智者以和平之心观望死亡，缘灭断法，期待涅槃，超越世间欲乐，断除一切贪欲，世尊说此话。此经名断尽集经。

Māvidha yesaṃ munīnaṃ cittaṃ jhānarataṃ jhāne rataṃ hoti, te munayo sukhaṃ sayanti na socanti. Paññavā maggapaññavā susamāhito āraddhavīriyo pahitatto nibbānaṃ pesitacitto puggalo duttaraṃ oghaṃ saṃsāroghaṃ tarati.

凡内心专注禅定，热爱禅那的圣者，安然安住不忧愁泣；智慧通达，具道智，专心致志，勇猛勤勉，弃绝渴爱，心念贯注涅槃者，必能超越世间轮回汹涌大浪。

Kāmasaññāya virato vigatacitto yo khīṇāsavo sabbasaṃyojanātīto arahattamaggena sabbe saṃyojane atīto nandibhavaparikkhīṇo ahosi, so khīṇāsavo gambhīre saṃsāraṇṇave na sīdatīti yojanā. Nandisaṅkhātā taṇhā ca kāmabhavarūpabhavaarūpabhavā ca nandibhavā, nandibhavā parikkhīṇā yassa khīṇāsavassāti nandibhavaparikkhīṇoti samāso veditabbo. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

断除欲根、心已清净、不再起意、烦恼尽除、超越一切束缚、证入阿拉汉果位的在彼极境中，已超越一切束缚、断尽贪欲根之乐，名为「断爱无余」。此「断爱」即指断灭了以乐为体的欲爱及其生起的爱欲，这种无欲之乐证得者，谓之断爱尽灭。此处所说经名为「断爱为止经」。

Arahataṃ arahantānaṃ buddhapaccekabuddhasāvakānaṃ dhammaṃ sucaritādibhedañca sattatiṃsabodhipakkhiyabhedañca dhammaṃ yo paṇḍito saddahāno saddahanto hutvā nibbānappattiyā appamatto vicakkhaṇo hutvā sussūsaṃ sussūsanto bhave, so paṇḍito paññaṃ lokiyalokuttarapaññaṃ labhate labhati.

阿拉汉及众比库、佛陀、独觉圣者、弟子们的教法，包含修持正法与行为差别，以及三十七道品的差别，学者一旦对此法生起信心并坚定恭敬，精勤用功不懈，观察分明且谨慎戒守，便获得智慧，获得世间及出世智慧。

Yo vīriyavā puggalo patirūpadesakārī desakālādīni ahāpetvā lokiyalokuttaradhammapatirūpaṃ adhigamūpāyaṃ karoti, dhuravā cetasikavīriyena anikkhittadhuro uṭṭhātā kāyikavīriyavasena uṭṭhānasampanno hoti, so vīriyavā puggalo dhanaṃ lokiyalokuttaradhanaṃ vindate adhigacchati. Saccena vacīsaccena ca paramatthasaccena ca buddhādiko saccadhamme ṭhito sappuriso kittiṃ pappoti. Dadaṃ dadanto yaṃ kiñci icchitaṃ patthitaṃ catusaṅgahavatthuṃ dadanto saṅgahanto sappuriso mittāni ekantamittāni ganthati sampādeti, evaṃ catūhi saccadhammadhiticāgehi samannāgato so sappuriso asmā lokā paraṃ lokaṃ pecca gantvā ekantena sokakāraṇassa abhāvato na socatīti yojanā.

勤勉的人，若弃绝错误见解，依时间选择正确的说教方法，修得世间与超世间正法对应之正念，凭坚强不退的意志力而起，体力用勤奋也随之具足，即成为勤勉的人，因而获得世间与超世间的财富。以真实言说，依真理立身，出于佛等真如法而立身，贤人在世间赢得佳名。给予并不断布施自己所欲奉献、受持的四无量心，即布施、持戒、忍辱、精进，于这四正法行积德，贤人于是赢得朋友，结成纯正的友谊，并由此结业今生及来生诸法，贤人破除诸苦，死后不再忧伤。

Gotama, sabbaganthappahīno tīhi bhavehi vippamutto sato satisampanno tvaṃ, samaṇo, aññaṃ devamanussādikaṃ yaṃ anusāsasi yaṃ anusāsanaṃ karosi, taṃ anusāsanaṃ sabbaganthappahīnassa tīhi bhavehi vippamuttassa samaṇassa te tava na sādhūti sakkanāmako mārapakkhiko yakkho gāthāya ajjhabhāsi.

果德玛世尊，您舍弃一切羁绊，超脱三界，具足正念正知，您这一修行人所教化的一切适于天人及人间的教诲，您曾教导过的教诲，那全脱三界、无羁无缚的修行者，有名为「萨坎纳马」恶鬼的魔使以诗歌诘问说，您所有教化皆不足为善。

‘‘Sakka sakkanāmaka yakkha anukampitena purisena saddhiṃ yena kenaci vaṇṇena kāraṇena saṃvāso ekasmiṃ ṭhāne sahavāso jāyati, taṃ anukampitabbaṃ sahavāsagataṃ purisaṃ sappañño manasā anukampituṃ na arahati anukampituṃyeva arahati. Yā anukampā karuṇā, yā anuddayā mettā, muditā ca uppannā, tāya anukampāya karuṇāya, tāya anuddayāya mettāya muditāya ca samussāhitena pasannena manasā yo sappañño sappuriso aññaṃ devamanussādikaṃ yaṃ anusāsati yaṃ anusāsanaṃ karoti, so sappañño sappuriso tena anusāsanena saṃyutto kāmacchandādīnaṃ saṃyojanānaṃ vasena ananulomasaṃyogena saṃyutto na hotīti bhagavā avocāti yojanā.

萨咖中名萨坎纳马的恶鬼因为慈悲，某种缘故，在某一处与人同住，其慈悲应及这同处的人，然聪明善良之人虽具怜悯之心，却未必亲自关怀，而须具此怜悯才能及彼怜悯、慈悲、友爱、喜悦互相调和，使具有慈悲与愿行慈悲的人，以明智及善良之心向人宣说教法，则因智慧善人所宣教导，与欲界等束缚相应的束缚生不起反向依缘的结联，因此世尊说此人为断除束缚之人。

§102

102. Samaṇa , rāgo ca doso ca ime dve dhammā kutonidānā, kiṃnidānā, kiṃpaccayā bhavanti, arati ca rati ca lomahaṃso ca ime tayo kutojā kuto bhavanti? Kumārakā dhaṅkaṃ kākaṃ gahetvā pāde dīghasuttakena bandhitvā suttakoṭiṃ aṅguliyaṃ veṭhetvā osajanti iva, evaṃ manovitakkā kuto samuṭṭhāya cittaṃ osajantīti sūcilomayakkho bhagavantaṃ pucchi.

102. 修行者啊，贪爱与瞋恚二法，缘起何处？因缘如何？由何条件而生？而厌恶与喜悦如禽毛生长，三者之生起缘由何处？如幼孩揪起乌鸦，绑住其足，测量其寸幅，强迫其沉睡般，种种生心行为亦如是，起处于何，如何增长？毛缚者由此请教世尊。

Rāgo ca doso ca ime dve dhammā itonidānā ito attabhāvato nidānā jāyanti; arati ca rati ca lomahaṃso ca ime tayo itojā ito attato bhavanti; kumārakā dhaṅkaṃ kākaṃ gahetvā pāde dīghasuttakena bandhitvā suttakoṭiṃ aṅguliyaṃ veṭhetvā osajanti iva, evaṃ manovitakkā ito attabhāvato samuṭṭhāya cittaṃ osajanti.

贪欲与嗔恨这两种法，从此因缘由自身本性而生起；厌离与喜欢以及毛羽，这三者也从此处自身本性中产生。小孩子抓着木棍，在长条木头上绑着，用手指量着像在撑开东西一样，这样子的心理意念也是从此自身本性中生起，因缘条件聚合后心便如上所说的竹棍撑开般产生。

Nigrodhassa khandhajā pārohā sākhāsu jāyanti iva, vane rukkhaṃ nissāya jātā māluvā latā taṃ rukkhaṃ ajjhottharitvā vitatā otatavitatā tiṭṭhati iva, evaṃ, yakkha, tvaṃ suṇohi snehajā taṇhāsnehato jātā attasambhūtā attani sambhūtā puna anekappakārā manovitakkā pāpamanovitakkā ceva taṃsampayuttakilesā ca kāmesu vatthukāmesu visattā laggā saṃsibbitā ṭhitā.

如同无花果树的节之间生长硬枝般，依附树林而生，也如藤蔓攀附树木向外伸展、横展开般，众生啊，你当听闻由爱欲生起及由渴爱生起，依自身本性而生起的，反复生起的多种心理意识，既有恶意的，也有非恶意的，与此相缠绕的烦恼，因对欲望对象生起的厌恶、不悦、憎恨、贪爱等情绪，如此盘结纠缠，长久停留不散。

Ye paṇḍitā ‘‘yaṃ nidānaṃ assa attabhāvassā’’ti yatonidānaṃ naṃ kilesagahanaṃ samudayasaccaṃ pajānanti, te paṇḍitā attabhāvasaṅkhātassa dukkhasaccassa nidānabhūtaṃ naṃ kilesagahanaṃ samudayasaccaṃ maggasaccena vinodenti. Apunabbhavāya apunabhavasaṅkhātāya nirodhasaccatthāya atiṇṇapubbaṃ anamatagge saṃsāre supinenāpi atiṇṇapubbaṃ duttaraṃ imaṃ oghaṃ catubbidhaṃ saṃkilesoghaṃ tarantīti bhagavā avocāti yojanā.

那些贤者若能明了“此因缘即反覆自己所生起”的道理，及该因缘是烦恼重集、集谛之本，便以断除烦恼重集为道谛，了达苦谛为因缘；他们断灭了反覆生起的妄想烦恼，了达无生死之灭谛。即便在极长远的过去生死轮回中具无数不起灭之苦海，他们仍能超越这四种烦恼的洪流，正如世尊所宣说。

‘‘Bhagavā, samaṇadhammassa karaṇaṃ nāma dukkaraṃ, bhagavā, samaṇadhammassa karaṇaṃ nāma sudukkaraṃ suṭṭhutaraṃ dukkara’’nti eko kulaputto pabbajitvā samaṇadhammaṃ katvā ariyabhūmiṃ appatvā kālaṃ katvā devaloke nibbatto, so devaputto bhagavantaṃ upasaṅkamitvā āha. Kāmada, sīlasamāhitā ṭhitattā ṭhitasabhāvā satta sekkhā puggalā dukkaraṃ vāpi samaṇadhammaṃ karonti. Anagāriyupetassa anagāriyaṃ niggehabhāvaṃ upagatassa pabbajitassa tuṭṭhi catupaccayasantoso sukhāvahā hotī’’ti bhagavā avoca.

“世尊，出家修行法门称为难事；更难且善得清净的出家修行法，世尊修行后进入天道静处。”有一位贵族子弟，出家精修出家法，未能达圣地，时尽后生天界。此天子向世尊顶礼，言道：“迦摩达，守戒宁静、心定不动，具备坚固品性，世上有七种修习者乃能胜任或难能行出家修行。若弃绝家居、忘怀世俗，发心出家者，随顺满足四件因缘，生乐受安，心生安乐。”世尊于是答曰，

‘‘Bhagavā, yadidaṃ yā esā tuṭṭhi sukhāvahā, esā tuṭṭhi dullabhā’’ti so devaputto āha. ‘‘Kāmada, yesaṃ sekkhānaṃ mano divā ca ratto ca bhāvanāya rato cittavūpasame rato, te sekkhā dullabhaṃ vāpi tussanaṃ labhantī’’ti bhagavā avoca.

“世尊，此此满足而生乐受安，极难可得。”天子复问。世尊答道：“迦摩达，若修行者昼夜以专注乐意于修习，彼此勤奋不懈，虽难能得安，亦得快乐。”

‘‘Bhagavā, yadidaṃ yaṃ idaṃ cittaṃ bhāvanāya rataṃ, taṃ cittaṃ dussamādaha’’nti so devaputto āha. ‘‘Kāmada, ye ariyā indriyūpasame rattindivaṃ ratā, te ariyā dussamādahaṃ vāpi cittaṃ samādahanti, kāmada, te ariyā maccuno jālaṃ kilesajālaṃ chetvā maggaṃ gacchantī’’ti bhagavā avoca.

“世尊，若此心乐意于修习，则难生恶心。”天子言。世尊告他：“迦摩达，诸圣者于五根禅定喜乐常乐于昼夜修习，彼等能定摄心念于恶念；继而斩断死者之网、烦恼之网，进入正道。”

‘‘Bhagavā, yo maggo pubbabhāgapaṭipadāvasena visamo, so maggo duggamo’’ti so devaputto āha. ‘‘Kāmada, ariyā duggame visame vāpi maggaṃ gacchanti, anariyā visame magge avaṃsirā papatanti, ariyānaṃ so maggo samova bhave, na asamo. Hi saccaṃ visame visattakāye ariyā samā bhavantī’’ti bhagavā avocāti yojanā.

“世尊者，若有道路因先行部分而不平顺，则此道路为难行。”此时一天子天说道：“欲爱，圣者虽行难行不平顺之道，非圣者于不平顺之道中堕入断绝，圣者之道却如平缓，非不平也。诚然，在不平之不圆满身体中圣者同等存在。”世尊说此为测量的标准。

§103

103. Yaṃ jetavanaṃ isisaṅghanisevitaṃ dhammarājena āvutthaṃ, idaṃ taṃ jetavanaṃ mama pītisañjananaṃ pītiyā sañjananaṃ karaṃ hi karaṃ eva.

103. 于揭德林由圣弟子护持、法王环绕的地方，即是我的欢喜增进，满足欢喜之所确实如此。

Kammaṃ maggacetanākammañca vijjā maggapaññā ca dhammo samādhi ceva samādhipakkhiko ca dhammo sīlaṃ, sīle ṭhitassa jīvitaṃ uttamaṃ, etena aṭṭhaṅgikena maggena sattā sujjhanti, gottena vā dhanena vā sattā na sujjhanti.

业、道路意志业、智慧、道路智慧、法、定以及定所依法、戒，戒持者生命最胜。依此八正道，众生得以清净觉醒；但依家族或财富者，众生不清净。

Tasmā maggeneva sattānaṃ visujjhanato attano atthaṃ sampassaṃ passanto paṇḍito poso yoniso upāyena dhammaṃ bodhipakkhiyadhammaṃ vicine vicineyya, evaṃ vicinane sati tattha ariyamagge vicinanto puggalo sujjhati.

因此，唯有以道路使众生清净者，是智慧者，了知自身利益，善于以理智之法正当方法，辨析道之成就法而审察。以此审察净念持守，审察圣道时，其人得清净。

Sāriputto sīlena ca upasamena ca pāraṅgato iva, evaṃ yopi bhikkhu sīlena ca upasamena ca pāraṅgato, so bhikkhu etāva paramo sāriputtasadisova siyāti anāthapiṇḍikanāmo devaputto bhagavantaṃ upasaṅkamitvā āhāti yojanā. Idaṃ suttaṃ nibbedhabhāgiyaṃ suttaṃ nāma.

如沙利子以戒及静虑成熟，若此比库亦以戒及静虑成熟，则此比库最为尊贵，犹如沙利子。一天子名无忧，是者恭敬世尊而来，告知此事。此经名为禁止烦恼之经。

Atītaṃ atītakkhandhapañcakaṃ taṇhādiṭṭhīhi nānvāgameyya, anāgataṃ anāgatakkhandhapañcakaṃ taṇhādiṭṭhīhi nappaṭikaṅkhe na pattheyya. Yaṃ yasmā atītaṃ pahīnaṃ niruddhaṃ atthaṅgataṃ, tasmā atītassa pahīnattā niruddhattā atthaṅgatattā nānvāgameyya. Yaṃ yasmā anāgataṃ appattaṃ, tasmā na paṭikaṅkhe.

过去诸五阴不堕入渴爱见，不得违背；未来五阴亦不期望渴爱见，不得逆违。既过去已离断已止息，脱离已成，到期不应违背。既未来未至，亦不该期待。

Paccuppannaṃ khandhapañcakaṃ vayadhammaṃ yattha yattha santāne vā, yattha yattha araññādīsu vā uppannaṃ, tattha tattha santāne vā, tattha tattha araññādīsu vā naṃ paccuppannadhammaṃ yāhi aniccānupassanādīhi vipassati, tāhi aniccānupassanādīhi nibbānaṃ rāgādīhi asaṃhīraṃ asaṃkuppaṃ bhavati, taṃ nibbānaṃ vipassako puggalo vidvā nibbānārammaṇaṃ phalasamāpattiṃ appento hutvā anubrūhaye vaḍḍheyya.

当前的五蕴是无常的现象，无论存在于族系中，还是出现在森林等处，皆是如此。在各处的族系中，或森林中，这些现象皆为现在发生的无常法。通过观察这些无常法，人得以修习无常观。经由此无常观，涅槃在贪爱等烦恼中保持安稳、无动摇、不扰乱。能洞察此涅槃之人，智慧具足，得以证入涅槃之境，获得果报，继而增长并培育其法。

Ātappaṃ saṃkilesānaṃ ātapantaṃ vīriyaṃ ajjeva kiccaṃ kātabbaṃ, suve jīvitaṃ vā maraṇaṃ vā ko jaññā jāneyya, ‘‘suve vā dānādipuññaṃ jānissāmī’’ti cittaṃ anuppādetvā ‘‘ajjeva karissāmī’’ti evaṃ vīriyaṃ kātabbaṃ. Hi saccaṃ maraṇakāraṇabhāvatāya ahivicchikavisasatthādianekāya senāya vasena mahāsenena tena maccunā saddhiṃ mittasanthavākārena vā lañjadānena vā saṅgaraṃ natthīti.

应当以热忱来燃烧烦恼烦乱的勇猛精进，正如今日务必完成的任务。生存或死亡，谁能预知？但应心无杂念地思惟‘今日必将付诸实行’，精进不懈。实语为证，因死亡必至，敌寇有如无数猛军，持大兵刃者或以诡谲诳语，或以礼物迷惑结交，无规避无避难之地。

Evaṃ manasi katvā vihāriṃ viharantaṃ ātāpiṃ ahorattaṃ atanditaṃ analasaṃ uṭṭhāhakaṃ sappurisaṃ ‘‘bhaddekaratto’’ti santo muni ve ekantena ācikkhate ācikkhatiyevāti yojanā.

如是思惟，在心中安住，保持不懈怠的热诚，日夜勤行，不放逸，不懈怠，起身迅速，品德高尚之善人称为‘福德勤者’，圣者以专一之语言予以教导、称赞，持续不断，达到深远弘大之境界。

‘‘Cattārimāni bhikkhave’’tyādisuttaṃ pāḷito ca aṭṭhakathāto ca pākaṭaṃ.

『四念处，诸比库啊』等经文及其注疏都是显明的。

§104

104. Nānāvidhaṃ nibbedhabhāgiyaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ asekkhabhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ asekkhabhāgiyaṃ sutta’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ asekkhabhāgiyaṃ suttaṃ nāmāti pucchati.

104. 此数种令贪欲灭尽之经文，皆由上师作成，且我们所知，若有人问‘哪一经文为令贪欲灭尽之经典？’或者‘此处何谓令贪欲灭尽之经典？’等，都有答复。即指那些包含十六种烦恼断灭等经文中，称为令贪欲灭尽经的经典。

Yassa uttamapurisassa cittaṃ selūpamaṃ ṭhitaṃ lokadhammavātehi nānukampati, rajanīyesu lābhādīsu virattaṃ bhave, so uttamapuriso kopaneyye alābhādike na kuppati, tassa uttamapurisassa cittaṃ evaṃ aniccatādinā bhāvitaṃ, naṃ bhāvitacittaṃ uttamapurisaṃ vītikkantalokadhammahetukaṃ dukkhaṃ kuto essatīti yojanā. Idaṃ suttaṃ asekkhabhāge visaye vācakañāpakabhāvena pavattanato asekkhabhāgiyaṃ suttaṃ nāma. Esa nayo ito paresupi veditabbo.

具有高尚品德者，其心若磐石般坚定，不为世俗法所动，不为夜间之财物利益所染，故生去不喜，见他人得利亦不忿怒。此高尚者以无常诸理修习心，非生厌恶心。既无厌恶心，是为高尚者，何由受到烦恼因世俗法缘起之苦恼所困？此为持此经令贪尽分科目内容意指令贪尽经典。此理当由别人处知晓传扬。

‘‘Asekkhabhāgiyaṃ suttaṃ idamevā’’ti vattabbabhāvato ‘‘āyasmato cā’’tiādi vuttaṃ.

“此经称为‘无染分部经’，缘其应说之理起“尊者等亦如是”之语。

Yo brāhmaṇo bāhitapāpadhammattā bāhitapāpadhammo bhave, so brāhmaṇo niggatahuṃhuṃkattā nihuṃhuṅko bhave, niggatakilesakasāvattā nikkasāvo bhave, sīlasaṃvarena saṃyatacittatāya yatatto bhave, yo brāhmaṇo catumaggañāṇavedehi antaṃ nibbānaṃ gatattā vedantagū bhave, dhammena vusitabrahmacariyattā vusitabrahmacariyo bhave. Yassa brāhmaṇassa kuhiñci loke ussadā rāgussado dosussado mohussado mānussado diṭṭhussado natthi, so brāhmaṇo brahmavādaṃ ‘‘ahaṃ brāhmaṇomhī’’ti vācaṃ vadeyyāti bhagavā avocāti yojanā.

若有婆罗门因根本恶法而成为根本恶法者，此婆罗门乃是守护自身，自我牢固，心无浊染，清净脱垢，具戒禁欲，意志坚固，能证四圣道与涅槃之智，已达究竟终灭，通达法义。彼婆罗门因持守佛法而持守圣行。若此婆罗门在世间中无憎嫉、无嗔恨、无无明、无傲慢、无错误见，佛言彼必能称“我即是婆罗门”之正语。

Ye buddhā pāpake akusale dhamme bāhitvā sadā caranti satā satisampannā khīṇasaṃyojanā, te buddhā lokasmiṃ brāhmaṇāti ve ekantena kathīyantīti avocāti yojanā.

佛言：诸佛常远离恶不善法，真实善法常住，有正觉智，已斩断烦恼，彼诸佛在世间被称为婆罗门，此语有深义。

Yattha nibbāne āpo ca pathavī ca tejo ca vāyo ca na gādhati na patiṭṭhahati, tattha nibbāne sukkā gahā ceva tārakā ca na jotanti, tattha nibbāne ādicco nappakāsati, tattha nibbāne candimā na bhāti, tattha nibbāne tamo na vijjati.

涅槃处，水、地、火、风不移动、不依止；涅槃处，无苦无乐，星辰不发光；涅槃处，无生无灭；涅槃处，月不照明；涅槃处，黑暗不生。

Yo brāhmaṇo attanā sayaṃ muni monena yadā taṃ nibbānaṃ avedi vindati paṭilabhati paṭivijjhati, atha paṭivijjhanakkhaṇe so brāhmaṇo rūpā rūpadhammato ca arūpā arūpadhammato ca sukhadukkhā sukhadukkhato ca pamuccatīti avocāti yojanā.

若婆罗门自以圣人心，于此涅槃真实证得时，于证得之际，彼婆罗门舍身舍相，舍不相，舍苦舍乐，得从一切牵缠中解脱，此语有深义。

Yakkha, yo brāhmaṇo sakesu sakaattabhāvesu dhammesu upādānakkhandhesu saccesu, dhammesu ca pāragū hoti, atha pāragamanakkhaṇe so brāhmaṇo etaṃ ajakalāpakaṃ tayā vuttaṃ etaṃ pisācaṃ kilesapisācañca , tayā kataṃ akkulañca akkulaṃ, pakkulakaraṇaṃ ativattatīti avocāti yojanā.

天神言：若婆罗门能断除所有根源束缚、执着残存的根及构成，以及到达彼岸。彼于往彼岸时，人视之为无明乱说，作恶魔惑乱行恶之人，彼却超越邪恶与阻碍，此语有深义。

Yo bhikkhu āyantiṃ āgacchantiṃ purāṇadutiyikaṃ bhariyaṃ vā, aññaṃ āgacchantiṃ itthiṃ vā cittena na abhinandati, pakkamantiṃ purāṇadutiyikaṃ bhariyaṃ vā, aññaṃ pakkamantiṃ itthiṃ vā cittena na socati, saṅgā pañcavidhatopi saṅgato muttaṃ saṅgāmajiṃ taṃ bhikkhuṃ ‘‘brāhmaṇa’’nti ahaṃ vadāmīti avocāti yojanā.

若有比库，对现来现去与其有旧关系的妻子，或是与其他来去的女人，心中不欢喜；对现去现来与旧关系的妻子，或其他离去的女人，心中不悲伤；即使结缔五种结，且结已断净，对于此比库，则称之为「婆罗门」，此语意为。

Ettha nadiyaṃ bahujano nhāyati, so bahujano nhāyako udakena udakanhānena sucī na hoti. Yamhi puggale saccaṃ, saccato sesadhammo ca atthi, so puggalo sucī ca hoti, so puggalo brāhmaṇo ca hotīti avocāti yojanā; suciasucibhāvo ṭīkāyaṃ vitthārato vuttova.

此处河中许多人沐浴，但许多人之浴者，用水洗浴却不洁净。若某人真诚且具真理之属性，则此人洁净，故该人被称为婆罗门。关于洁净与不洁净之性质，训疏中有详尽阐述。

Ātāpino jhāyato yassa brāhmaṇassa dhammā saccadhammā yadā have ekantena pātubhavanti, tadā dhammānaṃ pātubhavanakkhaṇe so brāhmaṇo mārasenaṃ vidhūpayaṃ vidhūpayanto tiṭṭhati. ‘‘Kimivā’’ti vattabbattā ‘‘sūriyova obhāsayamantalikkha’’nti vuttaṃ. Sūriyo antalikkhaṃ obhāsayanto tiṭṭhati iva, evaṃ tiṭṭhatīti yojanā.

当一个热诚修习禅定者，其持有真实之法义，当这些法义能够纯一显现时，这位婆罗门便站立保持如被魔障熏染之法被消除。此状如太阳照耀天空而立，故曰「如日照天而立」。

Yo paṃsukūliko bhikkhu sabbāni cattāri yogāni upātivatto sakiñcane loke akiñcano iriyati catubbidhairiyāpathaṃ vatteti. Apahānadhammaṃ kenaci maggena appahānasabhāvaṃ appattakāyena appattaṃ tevijjapattaṃ, iriyamānaṃ santindriyaṃ taṃ paṃsukūlikaṃ bhikkhuṃ tumhe passatha.

穿着尘堆衣者比库，虽远离四种束缚，但仍在某种世间中，未完全超越。其行走有四种行力路径。其所行之路虽可被某种方式废弃，且未获三明之殊胜，但请汝等察看此尘堆衣比库所持之四根。

Ājāniyaṃ purisaājānīyaṃ jātibalanisedhaṃ ‘‘ahaṃ jātibrāhmaṇo’’ti jātimattakena pavattamānabalanisedhakaṃ taṃ paṃsukūlikaṃ bhikkhuṃ sambahulā uḷārā devatā brahmaṃ vimānaṃ upasaṅkamitvā idha sāsane, brahmavimāne vā pasannacittā hutvā namassanti. Nidhāti ca ettha na-kāro āgamo.

出生依赖男方之人为诸出生依赖者所不接受，若有自称是「出生婆罗门」者，因仅仗出生而自持之，此尘堆衣比库多有诸神、梵天等前来，至法中或梵天宫中，以欢悦心敬礼之。此处并无聚集之义。

Purisājañña te tava amhākaṃ namo atthu, purisuttama te tava amhākaṃ namo atthu, yassa te tava nissayaṃ mayaṃ nābhijānāma, so tvaṃ kiṃ puggalaṃ nissāya jhāyasīti avocunti yojanā.

以男士身份称呼你，表示我们向你致敬；以最佳男士身份称呼你，表示我们向你致尊敬。因我们不认识以你为依止之人，于是曰：你凭什么人修习禅定？此为言意。

Ye bhikkhū kālena kālaṃ dhammassavanavasena cirarattaṃ sametikā bhavanti, ime bhikkhū sahāyā honti vata. Nesaṃ sahāyānaṃ bhikkhūnaṃ dhamme buddhappavedite dhamme saddhammo sameti.

诸比库因恒时持久聆听正法之故，长时间共修，是为彼等比库之助缘。于彼等助缘比库中，所共修者，乃诸佛所宣说正法之真语也。

Kappinena ariyappavedite dhamme suvinītā te sahāyakā bhikkhū savāhiniṃ māraṃ jetvā antimaṃ dehaṃ attabhāvaṃ dhārentīti avocāti yojanā.

尊贵比库依佛所宣正法善调摄，其为助缘比库，胜过魔王，胜过恶友，能保持身心终极真实存在，故称曰『助缘』。

Sithilaṃ vīriyaṃ ārabbha sabbadukkhappamocanaṃ idaṃ nibbānaṃ yogāvacarena na adhigantabbaṃ, appena appakena thāmasā idaṃ nibbānaṃ na adhigantabbaṃ.

若懈怠懒惰用力，欲速出离诸苦，此涅槃修行者切不可得；若稍有些许怠惰，此涅槃亦不可得。

Ayañca yogāvacaro bhikkhu daharo, yo puriso savāhiniṃ māraṃ jetvā antimaṃ dehaṃ attabhāvaṃ dhāreti, so ayaṃ puriso so uttamapurisovāti avocāti yojanā. ‘‘Puriso’’ti vattabbe chandānurakkhaṇavasena ‘‘poriso’’ti vuttaṃ.

此涅槃修行者乃少壮比库，彼乃胜者，其胜在斩魔王，保持身心终极真实存在，是为最上贤士。所谓『贤士』，乃以欲念护持名『迦梨索里』之音写。

Mogharāja, dubbaṇṇako lūkhacīvaro sadā sato satisampanno khīṇāsavo ca visaṃyutto ca katakicco ca anāsavo ca tevijjo ca iddhippatto ca cetopariyāyakovido ca so bhikkhu savāhiniṃ māraṃ jetvā antimaṃ dehaṃ dhāretīti avocāti yojanā.

愚痴王者，穿破烂衣者，常念念觉者，已息烦恼者，远离毒害者，勤修其事者，远除烦恼者，三明智者，具神通者，能定心者，此诸比库胜魔王，保持终极真实身，是为最上贤士。

§105

105.‘‘Tathāgato’’tiādīsu yojanā pākaṭā. Idaṃ suttaṃ asekkhabhāge visaye vācakañāpakabhāvena pavattanato asekkhabhāgiyaṃ suttaṃ nāma.

【105】关于『如来』等语已详明说明。此经在无节制部分及论说范围内，亦称为无节制部分经。

§106

106. Nānāvidhaṃ asekkhabhāgiyaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca sutta’’nti vattabbattā ‘‘tattha katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca sutta’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu katamaṃ suttaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ nāmāti pucchati.

第106条。有关多种污秽类别的经文，是由老师宣说的，我们也曾听闻。问曰：『何为污秽类别及烦恼类别之经？』对此有答。所谓「那污秽类别及烦恼类别的经」是指，在那十六种污秽类别等经文中，哪一部经文被称为污秽类别经和烦恼类别经，此即所问。

Channaṃ āpattiṃ āpajjitvā channaṃ chādentaṃ bhikkhuṃ dukkaṭādivasso ativassati, vivaṭaṃ āpattiṃ āpajjitvā vivaṭaṃ desentaṃ ācikkhantaṃ bhikkhuṃ dukkaṭādivasso nātivassati, tasmā channassa ativassanato ca vivaṭassa nātivassanato ca channaṃ chāditabbaṃ āpattiṃ vivaretha desetha ārocetha , evaṃ vivaraṇe sati taṃ vivarantaṃ bhikkhuṃ dukkaṭādivasso nātivassatīti yojanā.

有比库犯了暗罪，当其犯暗罪时属重罪，其后若隐去不为宣说，则重罪加重；若犯明罪，明罪责当宣说而教诲后，他若宣说此罪则罪不加重。故对犯暗罪且加重罪者与宣说明罪者，必须详尽阐明、宣说并指示。若如此详说，则宣说者罪不加重，这是比喻。

‘‘Imasmiṃ sutte kittakena saṃkileso dassito, kittakena vāsanā dassitā’’ti pucchitabbattā ‘‘channamativassatī’’ti saṃkileso, ‘vivaṭaṃ nātivassatī’ti vāsanā, ‘tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī’ti ayaṃ saṃkileso ca vāsanā cā’’ti vuttaṃ. ‘‘Channamativassatī’’ti ettakena saṃkileso dassito. ‘‘Vivaṭaṃ nātivassatī’’ti ettakena vāsanā dassitā. ‘‘Tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī’’ti ettakena ayaṃ saṃkileso ca dassito, ayaṃ vāsanā ca dassitā. Idaṃ ‘‘channaṃ…pe... vassatī’’ti suttaṃ saṃkilesabhāge visaye ca vāsanābhāge visaye ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ nāma.

在此经中，有以叫做『污秽』者显示污秽，以叫做『烦恼』者显示烦恼。问曰：『暗罪者罪加重，明罪者罪不加重。故必须详说暗罪，令其不加重，此即污秽与烦恼为何？』对此答曰：『暗罪者为污秽，明罪者为烦恼。故必须详说暗罪，如此明罪不加重。』这就是污秽与烦恼的分别解释。此『暗罪加重，明罪不加重，故当详说暗罪，而烦恼不加重』的说法即是污秽与烦恼的示显。此句经文在污秽类别一节及烦恼类别一节中，作为主要称谓反复出现，故名为污秽类别及烦恼类别经。

‘‘Saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ ettakamevā’’ti vattabbattā ‘‘cattārome mahārājā’’tiādi vuttaṃ. ‘‘Tesu catūsu puggalesu katame puggalā saṃkilesabhāgiyā, katame puggalā vāsanābhāgiyā’’ti pucchitabbattā ‘‘tattha yo ca puggalo’’tiādi vuttaṃ. Tatthāti tesu catūsu tamotamaparāyaṇādīsu puggalesu. Tassattho pākaṭo. Idaṃ ‘‘cattārome’’tiādikaṃ suttaṃ saṃkilesabhāgiyesu dvīsu puggalesu ca vāsanābhāgiyesu dvīsu puggalesu ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ nāma.

『污秽类别及烦恼类别经正是如此』，如此说后，提及『四位大王』等。问曰：『此四位中的哪些人属于污秽类别？哪些人属于烦恼类别？』对此作答，指明是四人中最低与最高者。此『四位大王』等经作为讲述污秽类别中的两人和烦恼类别中的两人称谓反复出现，故名污秽及烦恼类别经。

Nānāvidhaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ nāmā’’ti pucchitabbattā tattha katamaṃsaṃkilesabhāgiyañca nibbedhabhāgiyañca sutta’’ntiādi vuttaṃ. Tassattho vuttanayena veditabbo.

多种污秽类别及烦恼类别的经文，是由老师宣说，我们也曾听闻。问曰：『何为污秽类别及戒除类别之经？』对此有答。其意当依当处之说法明了。

Ayasaṃ yaṃ bandhanañca dārujaṃ yaṃ bandhanañca pabbajaṃ yaṃ bandhanañca loke atthi, taṃ ayasādibandhanaṃ ‘‘daḷhaṃ bandhana’’nti dhīrā buddhādayo paṇḍitapurisā na āhu. Maṇikuṇḍalesu ca puttesu ca dāresu ca yā sārattarattā balavarāgarattā apekkhā loke vijjati, taṃ sārattarattaapekkhāsaṅkhātaṃ rāgabandhanaṃ ‘‘daḷhaṃ bandhana’’nti dhīrā paṇḍitapurisā āhu. Iminā suttappadesena ayaṃ sārattarattaapekkhāsaṅkhāto akusaladhammo saṃkileso dassito.

铁制的束缚、木制的束缚及出家等束缚，在世间皆有存在，然如铁制之牢固不被称为『紧束缚』，但如宝石、子孙等之浓厚眷恋、爱着及期望，世间皆存此，称此依浓厚爱着而起的期望束缚为『紧束缚』。此以经文所说为「因强烈眷恋所生的称为紧束缚的恶不善法污秽」。

‘‘Kena nibbedho dassito’’ti vattabbattā ‘‘eta’’ntiādi vuttaṃ. Dhīrā paṇḍitapurisā etaṃ rāgabandhanaṃ ‘‘daḷhaṃ bandhana’’nti āhu. Etaṃ rāgabandhanaṃ ohārinaṃ heṭṭhā apāyaṃ avaharaṇaṃ hoti, sithilaṃ bandhanaṭṭhāne chaviādīni akopetattā sithilaṃ hoti, duppamuñcaṃ lobhavasena ekavārampi uppannassa rāgabandhanassa dummocayattā duppamuñcaṃ hoti, paṇḍitapurisā etampi vuttappakāraṃ rāgabandhanampi maggena chetvāna anapekkhino hutvā kāmasukhaṃ pahāya paribbajanti. Iti iminā suttappadesena ayaṃ maggo nibbedho dassito. Idaṃ ‘‘ayasa’’ntiādikaṃ suttaṃ rāgādisaṃkilesabhāge visaye ca vāsanābhāge visaye ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca vāsanābhāgiyañca suttaṃ nāma.

『为何斩断已被示现』是应当讨论之义，故有『此』等说。智者贤哲谓此为贪爱束缚，称之为「强固的束缚」。此贪爱束缚，犹如折断之绳索，令堕落恶趣下降，松懈之处如软弱无力，心念等因愤怒不生而柔软，因贪欲而难以松开，即使一时生起之贪爱束缚，难以释放。贤哲亦如是说，此类贪爱束缚于修行道上割除后，断除期待而周游，舍弃欲乐。以斯经文而言，此道即为示现斩断之法。此『铁』等名称性蕴经，因涉及贪等烦恼、欲染、语言意蕴而展开，名为烦恼相应及欲染相应之经文。

§107

107. Bhikkhave, yañca ceteti yañca cetanaṃ nibbatteti, yañca pakappeti yañca pakappanaṃ karoti, yañca anuseti yañca anusayanaṃ bhavati, etaṃ cetanaṃ etaṃ pakappanaṃ etaṃ anusayanaṃ viññāṇassa ṭhitiyā ārammaṇaṃ paccayo hoti. Ārammaṇe paccaye sati tassa abhisaṅkhāra viññāṇassa patiṭṭhā hoti. Tasmiṃ abhisaṅkhāraviññāṇe patiṭṭhite viruḷhe sati āyatiṃ punabbhavābhinibbatti viññāṇādinibbatti hoti. Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jātijarāmaraṇaṃ sambhavati. Āyatiṃ soka…pe… samudayo hoti.

107. 比库们，所谓心念起于所谓意志，所谓意志行，所谓随着，所谓依赖，所谓维持，是因识受支，意志、行、维持乃识之根本所依。因所依境界，行于识上建立。于此行识中建立后，生起续存，识等续存随之生起。续存带来生死老病之苦。续存亦引来忧愁等痛苦之集起。

Bhikkhave, ce no ceteti, ce no pakappeti, atha tathāpi ce anuseti anusayanaṃ bhavati, evaṃ sati etaṃ anusayanaṃ viññāṇassa abhisaṅkhāraviññāṇassa ārammaṇaṃ paccayo hoti…pe… samudayo hoti. Iti iminā suttappadesena ayaṃ vuttappakāro cetayanādiko akusaladhammo saṃkileso dassito.

比库们，若不起心念，不起意志，然若起随顺，则随顺之意志赖识上的行识所依境界而生起，继而怨苦等集起。以此经文涵义，此心念等为不善法烦恼所现。

‘‘Kena nibbedho dassito’’ti vattabbattā ‘‘yato cā’’tiādi vuttaṃ. Bhikkhave, yato ca ariyamaggiko neva ceteti, no ca pakappeti, no ca anuseti, etaṃ acetayanaṃ etaṃ akappanaṃ etaṃ ananusayanaṃ viññāṇassa abhisaṅkhāraviññāṇassa ārammaṇaṃ paccayo na hoti…pe… āyatiṃ jātijarāmaraṇaṃ nirujjhati, āyatiṃ soka…pe… yāsā nirujjhanti…pe… nirodho hoti. Iti iminā suttappadesena ayaṃ ariyamaggo nibbedho dassito. Idaṃ ‘‘yañca bhikkhave’’tiādikaṃ suttaṃ saṃkilesabhāge visaye ca nibbedhabhāge visaye ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ nāma.

『为何斩断已被示现』，又说『由此缘故』等。比库们，所谓圣道者，不生心念，不行意志，不起随顺意志，此非心念、非意志、非随顺，非依赖于识上的行识所依境界，因此生灭终结，生死、忧苦及诸贪欲诸苦灭尽。依此经文示现此圣道即为斩断之法。此『比库们，如是』等经文，以烦恼所引及斩断所引境界演说，故名烦恼所缘相应与斩断相应之经文。

§108

108. Nānāvidhaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca asekkhabhāgiyañca sutta’’nti pucchitabbattā ‘‘tattha katamaṃ saṃkilesabhāgiyañca asekkhabhāgiyañca sutta’’ntiādi vuttaṃ. Tassattho vuttanayena veditabbo.

108. 多种烦恼相应与斩断相应之经已为尊者们所制，吾人所知。有人问曰『何为烦恼相应与斩断相应之经？』经中回答，应由其说法得以明辨。

Bhikkhave, assutavā puthujjano samuddo jalasāgarasamuddo ‘‘samuddo samuddo’’ti bhāsati. Kenaṭṭhena bhāsati? Duppūraṇaṭṭhena ca saṃsaraṇaṭṭhena ca duratikkamanaṭṭhena ca samuddoti bhāsati. Evaṃ sati, bhikkhave, eso jalasāgarasamuddo ariyassa bhagavato vinaye vuttappakāraṭṭhena samuddo na hoti. Bhikkhave, eso jalasāgarasamuddo mahā udakarāsi mahā udakaṇṇavo hoti. Bhikkhave, cakkhu purisassa samuddo hoti, tassa cakkhussa rūpamayo rūpāyatanamayo vego. Kenaṭṭhena? Pathavito yāva akaniṭṭhabrahmalokā nīlādirūpārammaṇaṃ samosarantampi duppūraṇaṭṭhena ca anamatagge saṃsāre saṃsaraṇaṭṭhena ca duratikkamanaṭṭhena ca cakkhumeva samuddo hoti. Nīlādirūpāyatanassa appameyyassa appameyyena ūmimayena vegena saṃsaraṇaṭṭhena nīlādirūpameva vego hoti. Iti iminā suttappadesena ayaṃ cakkhu samuddo rūpamayo vego ca saṃkileso saṃkilesahetu dassito.

比库们，愚癡凡夫谓大海如汪洋大海反复喧说“海啊海”，缘何如此？因其不足充实、烦恼障碍、苦难逾越而称“海”。然于圣者世尊之律中，大海并非若此。此大海乃广大海洋及极深之大水域。比库们，于人眼中亦如大海。其眼乃色之根，色境随眼而生快。缘何如此？由地界至不变梵天界，遍及青色等色相境所环绕，因不足充实与烦恼障碍及极难逾越之苦，而此眼宛如大海。于这无量广大青色色界其流速极快，烦恼障碍甚强，因转生迁移、烦恼障碍及难以逾越，于眼尘事处，如海之浪涛。以斯经文解释，此即眼为海，色界为浪速，烦恼及烦恼因由显现。

‘‘Kena asekkho dassito’’ti vattabbattā ‘‘yo ta’’ntiādi vuttaṃ. Yasmiṃ arahattaphale ṭhito yo arahā rūpamayaṃ taṃ vegaṃ sahati manāpe rūpe rāgaṃ, amanāpe rūpe dosaṃ, asamapekkhane mohaṃ anuppādento hutvā upekkhakabhāvena sahati, ayaṃ arahā, bhikkhave, saūmiṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ cakkhusamuddaṃ atarīti vuccati, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti vuccati. Iti iminā suttappadesena ayaṃ arahattaphalabhūto asekkho dassito.

应当说：『何者为不可玷污而显现者？』即是从『何者』起之说。修成阿拉汉果位者，在此阿拉汉具形色者，能忍受对色的欢喜而不染于色的欲爱，对色的不欢喜而不生瞋恨，在不偏不倚中不复起惑，因无喜欢而能安忍，此即为阿拉汉。比库们，此阿拉汉如同安住一方的王者，周遍守护如恶鬼的眼目、广袤无垠的眼海，故谓之渡过彼岸，登岸地而立，称为婆罗门。以此经文教示，名之为由此阿拉汉果位成就而不可玷污的显现。

‘‘Sotaṃbhikkhave’’tiādīsupi iminā nayena yathāsambhavaṃ attho veditabbo. Idaṃ ‘‘samuddo’’tiādikaṃ suttaṃ saṃkilesabhāge visaye ca asekkhabhāge visaye ca vācakañāpakabhāvena pavattanato saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ nāma.

『比库们耳』等词语，亦应据此理领悟其义。此『海』及类似者，乃在混合部分领域及不可玷污部分领域中，作为代词通用，故以此理闡明此经称为混合部分与不可玷污部分并存之经。

‘‘Ettakamevā’’ti vattabbattā ‘‘chayime’’tiādi vuttaṃ. Bhikkhave, lokasmiṃ sattānaṃ anayāya anatthāya pāṇīnaṃ byābādhāya ime mayā vuccamānā baḷisā cha bhavanti. Katame cha? Bhikkhave, cakkhuviññeyyā cakkhuviññāṇena viññeyyā iṭṭhā kantā kāmanīyā manāpā manavaḍḍhakā piyarūpā piyasabhāvā kāmūpasaṃhitā kilesakāmasahitā rajanīyā rūpā nīlādirūpārammaṇā santi, taṃ vuttappakāraṃ rūpaṃ bhikkhu ce abhinandati sappītikataṇhāya abhimukho nandati, ce abhivadati ‘‘aho sukhaṃ aho sukha’’nti vadāpentiyā taṇhāyanavasena abhivadati, ce ajjhosāya tiṭṭhati gilitvā viya pariniṭṭhapetvā tiṭṭhati, evaṃ sati, bhikkhave, ayaṃ bhikkhu ‘‘gilitabaḷiso…pe… pāpimato’’ti vuccati. Ettha ca nīlādibhedena anekavidhattā ‘‘rūpā iṭṭhā…pe… rajanīyā’’ti bahuvacananiddeso katopi rūpāyatanarūpārammaṇabhāvena ca cakkhuviññeyyabhāvena ca ekavidhataṃ anativattanato ‘‘ta’’nti ekavacananiddeso katoti veditabbo. ‘‘Santi, bhikkhave, sotaviññeyyā’’tiādīsupi iminā nayena yathāsambhavaṃ attho veditabbo. Iti iminā suttappadesena ayaṃ cakkhuviññeyyādiko chabbidho baḷiso saṃkileso kilesahetu dassito.

『不过如此』者，应说『六种』等。比库们，世间众生因此途径，徒然无益，扰害众生，此我称为六种剧烈者。何为六种？比库们，眼根能觉知眼识，眼识作为识所知之法中，存有爱欲、欢喜、美好愿意、增长欲念、喜悦形色、嗜好结合、烦恼杂染、诸光辉诸色诱惑等；若比库对此色生欢喜者，乃依病苦渴望趋向，若对之赞叹曰『啊，快乐啊！』等而受染著，若处常乐而恍似食尽甘美之食液，依此正念，彼比库则称为『病苦剧烈之人，恶劣难化之人』。其中因『蓝色』等差别种类言说『诸色为所爱……诸色为美……诸色为爱……诸色为妙色』诸复数多种表达；亦因眼根识及其色境之缘起，超越单一种类表达故具此多样称谓，以应在『耳能觉知之声』等处，亦应依此理领悟其义。依此经文教示，此眼识等六种，乃为剧烈、混合、烦恼之因。

‘‘Kena asekkho dassito’’ti vattabbattā ‘‘santi cā’’tiādi vuttaṃ.

『何者不可玷污而显现』，应说『存在或无』等。

Abhedi bhindi, paribhedi parisamantato bhindi. Iti iminā suttappadesena ayaṃ arahattaphalabhūto asekkho dassito. Idaṃ ‘‘chayime’’tiādikaṃ suttaṃ vuttanayena saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ nāma.

不可裂分而断绝，或裂分而分，或由断绝而合。依此经文教示，此阿拉汉果位成就而不可玷污之显现。此『六种』等经文，以此缘起，称为混合部分与不可玷污部分并存之经。

§109

109. Nānāvidhaṃ saṃkilesabhāgiyañca asekkhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca sutta’’nti pucchitabbattā ‘‘tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca sutta’’ntiādi vuttaṃ.

第109经多种混合部分与不可玷污部分并存之经，由师所说，我等所知。问及『何者为混合部分、断除部分、不可玷污部分之经？』即有从此作答。

Ayaṃloko sattaloko santāpajāto ñātibyasanādivasena jātasokasantāpo ceva rāgādivasena jātapariḷāhasantāpo ca phassapareto anekehi dukkhasamphassehi abhibhūto rodaṃ rodanto vadati. Kinti vadati? Attanā phuṭṭhaṃ dukkhaṃ abhāvitakāyatāya adhivāsetuṃ asakkonto hutvā ‘‘aho dukkhaṃ, īdisaṃ dukkhaṃ mayhaṃ sattunopi mā hotū’’tiādinā rodanto vilapanto vadati, ‘‘kasmā evaṃ vadatī’’ti vattabbattā ‘‘attato yena yena hi maññantī’’tiādi vuttaṃ. Ete sattā yena yena kāmajjhosādinā pakārena attato dukkhassa paṭikāraṃ maññanti, tato pakārato aññathā aññena pakārena taṃ dukkhaṃ tikicchitabbaṃ hi yasmā hoti.

此世界为生命众生之世，充满痛苦与苦恼。因亲属离别等诸多缘故，生起忧愁与悲伤；因贪欲等心所引起烦恼而产生烦躁不安；且因触境种种苦乐感觉，受苦所迫，被痛苦压倒，伤心哭泣而发言。何以为言？彼伤心哭泣者，不能承受自身由苦所触而生之痛苦身体内的现象，乃出此言说：“唉，苦啊，此类苦痛我不可忍受，更莫提众生！”等语，哭泣悲哀地发言。对此言说应当回答：“因自身所执念、所认为等所以如此言说”，如经中所说。众生以种种贪欲扰动等为由，错误地认为苦痛可由自身消除。因而又由消除此苦的错误观念，以不同方法去治愈该苦痛。

Aññathābhāvīti yasmā rodaṃ rodanto vadati, yena yena vā paravihiṃsādipakārena attano vaḍḍhiṃ maññanti āsīsanti, tato pakārato aññathā avaḍḍhi eva hoti. Taṃ āsīsitabbaṃ aññathābhāvi avaḍḍhitabhāvi eva hi yasmā hoti, tasmā maññitabbassa āsīsitabbassa aññathā bhavanasīlattā rodaṃ rodanto vadati, ayaṃ sattaloko rodanto ca hutvā vadati. ‘‘Ki’’nti pucchitabbattā ‘‘bhavasatto’’tiādi vuttaṃ. Bhavasatto kāmabhavādīsu satto visatto loko bhavameva kāmabhavādibhavameva abhinandati. Yaṃ bhavaṃ abhinandati, taṃ jarāmaraṇādianekabyasanānubandhattā bhayānakaṭṭhena bhayaṃ hoti. Yassa yato jarāmaraṇādito bhāyati, taṃ jarāmaraṇādidukkhassa adhiṭṭhānabhāvato dukkhaṃ dukkhādhiṭṭhānaṃ hoti. Iti iminā suttappadesena ayaṃ santāpādiko saṃkileso saṃkilesahetu dassito.

所谓“错误之存在”，即伤心哭泣中所显者，是由于以种种相互攻击等行为认为自我增长愈加猛烈，因而以不同方法对应，但实际上只是增长的另一种形态。应以“内非真相”而非“增长之实性”视之，故哭泣悲哀之众生，因内在造作错误故如此展现，此即为生命世界流泪哭泣而发言之故。若问“何以如是？”则答曰“生命存在也”等。生命存在者，即是在欲界生命及诸界中流转之存有；存在世界乃由欲界及诸界之生灭存在而成。生存所喜者，因其有诸老死等苦难伴随，故致恐惧难当。畏惧老死及诸苦难者，乃因执著老死等苦难为存在，借此执著，苦即显现为苦之执著。由此经文教诲，表明此痛苦混濁即烦恼以及烦恼缘起之因。

Saṃkileso dassito, ‘‘kena nibbedho dassito’’ti vattabbattā ‘‘bhavavippahānāya kho’’tiādi vuttaṃ. Bhavavippahānāya kho pana kāmabhavādikassa bhavassa pajahanatthāya eva idaṃ mayā adhigataṃ maggabrahmacariyaṃ vussati. Iti iminā suttappadesena ayaṃ brahmacariyabhūto maggo nibbedho dassito.

烦恼已被彰显，问其何者诠示止息时，应答曰“为断除生存”而彰显。然为断除欲界及诸生存界之存在，我所修行之圣道及戒行者，正是此目的所在。故根据经文教诲，此圣洁持戒之道，便是断除生存之通路。

‘‘Bhavavippahānāyā’’tiādinā ekantena niyyānikamaggo nibbedho ācariyena dassito, amhehi ca ñāto, ‘‘katamo aniyyānikamaggo’’ti pucchitabbattā ‘‘ye hi keci samaṇā vā’’tiādi vuttaṃ. Hi-saddo vācāsiliṭṭhattho. Ye keci samaṇā vā ye keci brāhmaṇā vā bhavena rūpabhavena bhavassa kāmabhavassa vippamokkhaṃ āhaṃsu, bhavena arūpabhavena bhavassa kāmabhavassa ceva rūpabhavassa ca vippamokkhaṃ āhaṃsu, sabbe te samaṇā vā sabbe te brāhmaṇā vā bhavasmā vuttappakārabhavato avippamuttā bhavantīti ahaṃ vadāmi.

所谓“断除生存”，即专一断除生存流转之道路，教学者已示现。且当问：“何为非断除之道？”答曰：“若比库、婆罗门诸众，以对生存体及色彩生存体，对生存，欲界生存及诸生存，乃至色界生存悉无断灭者，我谓皆未断除生存也。”由此断不可断者，乃生存因缘所成，能令生存继续，故视为未断除。

‘‘Rūpabhavādinā ye ca kāmabhavādibhavassa vippamokkhaṃ āhaṃsū’’ti vattabbattā vibhavena bhavassa nissaraṇaṃ āhaṃsūti dassetuṃ ‘‘ye vā panā’’tiādi vuttaṃ. Ye vā pana keci samaṇā vā ye vā pana keci brāhmaṇā vā vibhavena ucchedadiṭṭhiyā bhavassa saṃsārabhavassa nissaraṇaṃ āhaṃsu, sabbe te samaṇā vā sabbe te brāhmaṇā vā bhavasmā saṃsārabhavato anissaṭāva hontīti ahaṃ vadāmi. ‘‘Kasmā anissaṭā’’ti vattabbattā anissaṭakāraṇaṃ dassetuṃ ‘‘upadhiṃ hī’’tiādi vuttaṃ. Idaṃ dukkhaṃ saṃsāradukkhaṃ upadhiṃ khandhūpadhikilesūpadhiabhisaṅkhārūpadhayo paṭicca hi yasmā sambhoti, tasmā anissaṭā honti. Iti iminā suttappadesena ayaṃ micchādiṭṭhisaṅkhāto saṃkileso dassito.

当言：“以色界生存等为欲界生存等断除者”，以免误解断除生存即断灭。但若某些比库或婆罗门，以观察灭尽见误解为生死大千世界的出离者，我谓其皆未能断除生存之流转，亦即未能真正出离生死。问“何者为未出离者？”答曰：“因执著烦恼根本”而成未出离者。此苦即生死流转之苦，因缠累于五蕴烦恼上故生，故无真实止灭。由此经文教诲，可见此错误见为烦恼根本。

Ye hi ‘‘kecī’’tiādinā saṃkileso dassito, ‘‘kena nibbedho dassito’’ti vattabbattā ‘‘sabbupādānakkhayā’’tiādi vuttaṃ. Sabbupādānakkhayā ariyamaggato dukkhassa saṃsāradukkhassa sambhavo natthi. Iti iminā suttappadesena ayaṃ ariyamaggo nibbedho dassito.

当言：“某人”即指烦恼，问其何者为止息，答曰：“一切执著断灭”即为止息。无执著断灭则无圣道，无生存之苦，无轮回之苦。依此诸经文教诲，此圣道是断灭，亦是止息诸苦痛生死轮回的不二途径。

‘‘Vuttappakārā aññasuttappadesenapi dassito’’ti dassetuṃ ‘‘lokamima’’ntiādi vuttaṃ. Puthū visuṃ visuṃ avijjāya paretaṃ abhibhūtaṃ bhūtarataṃ bhūtesu itthipurisesu aññamaññarataṃ bhūtaṃ khandhapañcakaṃ bhavehi aparimuttaṃ imaṃ lokaṃ mama citta tvaṃ passa. Ye keci bhavā ittarakhaṇā vā bhavā, dīghāyukā vā bhavā, sātavanto vā bhavā, asātavanto vā bhavā pañcakkhandhā sabbadhi ‘‘uddhaṃ adho tiriya’’nti imesu sabbesu sabbatthatāya sabbatthabhāvena ahesuṃ, sabbe te vuttappakārā bhavā niccadhuvarahitattā aniccā sampīḷitattā dukkhā vipariṇāmabhāvato vipariṇāmadhammā ahesuṃ. Iti iminā suttappadesena ayaṃ avijjādiko saṃkileso dassito.

谓说“已曾示现于他经教说中”的因缘，于“此为世间”的起首经文中所说。大多数众生深陷愚痴，死后游荡，受幽灵鬼神所压迫，贪附于形体，男女之间互相贪恋；由此令五蕴诸法，生死轮回无有穷尽。吾心汝看，此即现今世界。诸诸众生，或为他种，或为自身，或寿长久，或寿短促，或百岁，或未百，五蕴诸法常常上下、前后、旁侧运动于此全部诸界之中，彻底无处不在。诸法皆如其所说，常非恒久，因常生变化，俱是苦因，于变化中无常、苦、变化之理彰显。以此经说，示现此愚痴之染污。

‘‘Lokamima’’ntiādinā saṃkileso dassito, ‘‘kena nibbedho dassito’’ti vattabbattā ‘‘evameta’’ntiādi vuttaṃ. Evaṃ vuttappakārena etaṃ khandhapañcakaṃ yathābhūtaṃ sammappaññāya sassa attano maggapaññāya, vipassanāpaññāya vā passato passantassa puggalassa bhavataṇhā pahīyati, sammappaññāya yathābhūtaṃ khandhapañcakaṃ passanto vibhavaṃ ucchedadiṭṭhiṃ nābhinandati na pattheti. Tassa puggalassa sabbaso taṇhānaṃ khayā asesavirāganirodho asesavirāgasaṅkhātena maggena nirodho nirujjhanaṃ nibbānaṃ nibbuti hoti. Iti iminā suttappadesena ayaṃ maggo nibbedho dassito.

已以“此为世间”等语示现染污，若论其断灭，则说“如是”等语。借由如此经说，五蕴如实被智解，善巧慧观照自身出离之道，见者离欲求，凭正智见五蕴如实，绝不与灭绝见合意，不起欢喜。此人完全断灭贪欲，获得断绝无余之寂灭，凭含无余渴爱之道，入寂灭忍，涅槃实证乃成。以此经说，示现断灭之境界。

‘‘Evameta’’ntiādinā nibbedho dassito, ‘‘kena asekkho dassito’’ti vattabbattā ‘‘tassa nibbutassā’’tiādi vuttaṃ. Taṇhādiṭṭhinibbutassa tassa bhikkhuno anupādā kilesābhisaṅkhārānaṃ anuppādanato aggahaṇato punabbhavo na hoti, evaṃbhūtena ariyapuggalena pubbe attānaṃ abhibhūto pañcavidho māro vijito ahosi, anena ariyapuggalena pañcahi mārehi saṅgāmo vijito, saṅgāme, iṭṭhāniṭṭhādīsu vā tādī tādilakkhaṇappatto ariyapuggalo sabbabhavāni upaccagā atikkantova jāto. Iti iminā suttappadesena ayaṃ asekkho dassito. Idaṃ vuttappakāraṃ ‘‘ayaṃ loko’’tiādikaṃ suttaṃ saṃkilesabhāge visaye ca nibbedhabhāge visaye ca asekkhabhāge visaye ca vācakañāpakabhāvena ekadesavasena pavattanato saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ nāma.

由“如是”等语示现断灭，欲问由何证，乃说“彼涅槃”等语。彼涅槃者，此比库无取缔染污造作，有无取捨及不生再造之后，不复有再生现象。如此成就者，是圣者曾战胜五种魔，彼圣人在诸魔交战中，依其所趣诸法相，善恶诸法尽被超脱而生。由此经说，示现无取法义。此经名号为“此世间”等，以染污、断灭、无取三法义，兼备称呼，独相往返描绘。

‘‘Ettakamevā’’ti vattabbattā ‘‘cattārome’’tiādi vuttaṃ. Andhaputhujjano saṃsārasotassa anukūlabhāvena gacchanato anusotagāmī nāma, kalyāṇaputhujjano saṃsārasotassa nibbidānupassanādīhi paṭikkūlavasena pavattanato paṭisotagāmī nāma, sekkho acalappasādādisamannāgamena ṭhitasabhāvattā ṭhitatto nāma, asekkho saṃsārapāraṅgatavasena tiṭṭhanato ‘‘thale tiṭṭhatī’’ti vuccati.

若问何谓“一者”，应说“四者”等语。愚者顺流而下于轮回流，有追随者；善人厌倦轮回而反逆流，称为反随者；入门者，具坚定无动摇信心，称为坚稳者；无取者，熟达轮回彼岸，常立于地，名曰止于地者。

‘‘Tesu catūsu puggalesu katamo puggalo saṃkilesabhāgiyādī’’ti vattabbabhāvato ‘‘tattha yoya’’ntiādi vuttaṃ.

问四众之中谁为染污者者，对答曰“彼是”等语。

§110

110. Nānāvidhaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca sutta’’nti pucchitabbattā ‘‘tattha katama’’ntiādi vuttaṃ.

一百一十节说：以诸多染污者、断灭者、无取者经，阿阇梨等已经制定，吾辈所知。若问何为染污者、染着者、断灭者经，则答曰“彼是”等语。

Abhijātiyo puggalā cha saṃvijjanti lokasmiṃ, kaṇhe nīce kule nibbatto kaṇhābhijātiko, kaṇhadhammasamannāgatattā vā kaṇho kaṇhābhijātiko hutvā kaṇhaṃ kāḷakaṃ dasavidhaṃ dussīlyadhammaṃ abhijāyati pasavati, eso puggalo atthi. Vuttappakārena kaṇho kaṇhābhijātiko hutvā sukkaṃ dasavidhaṃ kusaladhammaṃ abhijāyati, eso puggalo atthi. Kaṇho kaṇhābhijātiko hutvā akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ accantadiṭṭhaṃ nibbānaṃ ārādheti, eso puggalo atthi. Vuttavipariyāyena tayo puggalā jānitabbā.

世间中有六类出生的众生，其中国姓贵族中出生的称为黑出生者，或因具黑法而为黑出生者。此类黑出生者生起恶劣的十种恶行，他便堕于黑暗、昏沉的十种恶行中，此人就是如此。据经所说，黑出生者若生起清净的十种善行，他即为善人，这样的人存在。黑出生者虽生起非黑、非善、非恶的果报，执着于断见涅槃，他也是如此的人。由经教反证，当知有这三类众生。

‘‘Tesu katame puggalā saṃkilesabhāgiyā’’tiādinā vattabbattā ‘‘tattha yo cā’’tiādi vuttaṃ.

经中应如此说：“在此众生中，谁是染污所染者？”以及对此的回答：“就是其中这类人。”

‘‘Ettakamevā’’ti vattabbattā ‘‘cattārimānī’’tiādi vuttaṃ.

又应说：“只有这等四类。”如经所应说。

§111

111. Nānāvidhaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca sutta’’nti pucchitabbattā ‘‘tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañcā’’tiādi vuttaṃ.

三种各异的染污所染者、习气所染者和断灭所染者，由老师在经典中明示，我们知其义。问及“何为习气所染与断灭所染？”等，经中如是答。

Mānusattaṃ manussabhāvaṃ laddhāna kiccaṃ, akiccañca dve bhavanti, dve kiccāniyeva kattabbāni. Tenāha aṭṭhakathācariyo (netti. aṭṭha. 111) ‘‘kattabba’’nti dasseti. ‘‘Katamaṃ kattabbaṃ kicca’’nti vattabbattā kattabbakiccaṃ dassetuṃ ‘‘sukiccaṃ cevā’’tiādi vuttaṃ. Puññāni ca kattabbattā sukiccaṃ eva, saṃyojanavippahānaṃ vā kattabbattā sukiccaṃ nāmāti yojanā.

取得为人之身、人之本性后，有应做与非应做二种事，唯有这二事必当为之。故注释师（归纳法第111章）云：“应做者。”进而说“应当做何事？”即当彰显应做之事，其中有“善事亦然”等说。福德应由善事而得，断除结缚亦当由善事故，是为断结缚之桥梁。

‘‘Tattha sutte katamena katamo dassito’’ti vattabbattā ‘‘sukiccaṃceva puññānīti vāsanā, saṃyojanavippahānaṃ vāti nibbedho’’ti vutto.

经中对此有示明：“善事即福德，断结缚即断灭。”此即所言习气与断灭。

‘‘Ettakamevā’’ti vattabbattā ‘‘puññāni karitvānā’’tiādi vuttaṃ. Puññāni karitvāna katapuññā puggalā saggā saggato saggaṃyeva vajanti. Saṃyojanappahānā ariyā jarāmaraṇā jarāmaraṇato vippamuccanti.

应当这样说：『作了善业』等语被称说。作了善业的某些人，其所作善业使他们升趣天界，往生诸天。圣者断除束缚，离弃老死，得以超出老死的束缚而解脱。

‘‘Tattha sutte katamena katamo dassito’’ti vattabbattā ‘‘puññāni karitvāna, saggā saggaṃ vajanti katapuññā’ti vāsanā, ‘saṃyojanappahānā, jarāmaraṇā vippamuccantī’ti nibbedho’’ti vuttaṃ.

这里说『经典中以何种方式、何等内容宣说』，即『作了善业得升天界，哪些善业？』的论义；又说『断除束缚，离弃老死而得解脱』的意思也被说明。

‘‘Ettakamevā’’ti vattabbattā ‘‘dvemānī’’tiādi vuttaṃ. ‘‘Katamena katamo dassito’’ti vattabbattā ‘‘tattha yo…pe… ayaṃ nibbedho’’ti vuttaṃ.

应如是说：『如此而已』；又说『二者』等。又关于『以何种方式、何等内容宣说』，说『在那里……此即断尽的论义』。

Nānāvidhaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ , ‘‘katamaṃ taṇhāsaṃkilesabhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha taṇhāsaṃkilesabhāgiya’’ntiādi vuttaṃ. Tatthāti tesu soḷasasu saṃkilesabhāgiyādīsu suttesu taṇhāsaṃkilesabhāgiyaṃ suttaṃ taṇhāpakkheneva niddisitabbaṃ, bahuvisayattā niyametvāna niddhāressāmīti vuttaṃ hoti. ‘‘Kena pakārena niddisitabba’’nti vattabbattā ‘‘tīhi taṇhāhī’’tiādi vuttaṃ. Bhavataṇhāyāti rūpabhavataṇhāya. Vibhavataṇhāyāti arūpabhavataṇhāya. Yena yena vā pana vatthunā taṇhāpabhedaucchedādivatthunā ajjhositā bhavataṇhādivasena ajjhositā, tena tena pakārena taṇhādinā vā taṇhāpabhedaucchedādivatthunā vā taṇhāsaṃkilesabhāgiyaṃ suttaṃ niddisitabbaṃ.

各种善业及断尽之义的经典由老师阐明，我们也知其义。若问『哪部经典属于渴爱烦恼的部分？』则说『属于渴爱烦恼部分』等。所谓此处，即在十六种烦恼部分等经典中，渴爱烦恼部分的经典当主要围绕渴爱来阐述，广泛区分主题而加以说明，这是所说的。若问『应以何种方式加以说明？』则说应以三种渴爱来说明。所谓生存渴爱是指色界生存的渴爱；脱生渴爱是指无色界生存的渴爱。凡以各种缘起法、渴爱之差别及消除为缘起乃至灭除，皆以各种方式，便于分别该烦恼部分的经典而当予以说明。

Taṇhāsaṃkilesabhāgiyaṃ suttaṃ taṇhāpakkheneva niddisitabbanti ācariyena vuttaṃ, amhehi ca lakkhitaṃ, ‘‘diṭṭhisaṃkilesabhāgiyaṃ suttaṃ kena pakkhena niddisitabba’’nti vattabbattā ‘‘tattha diṭṭhisaṃkilesabhāgiya’’ntiādi vuttaṃ. Yena yena vā pana vatthunāti diṭṭhippabhedaamarāvikkhepādivatthunā.

关于渴爱烦恼部分的经典，应当主要按照渴爱来说明，这是老师宣说的，我们也注意到了。若问『应以何种方式说明见惑烦恼的经典？』则说『该处说见惑烦恼部分』等。所谓各种缘起，是指见解谬误及其染污烦恼之缘。

Diṭṭhisaṃkilesabhāgiyaṃ suttaṃ diṭṭhipakkheneva niddisitabbanti ācariyena vuttaṃ, amhehi ca lakkhitaṃ, ‘‘duccaritasaṃkilesabhāgiyaṃ suttaṃ kena pakārena niddisitabba’’nti vattabbattā ‘‘tattha duccaritasaṃkilesabhāgiya’’ntiādi vuttaṃ. Tatheva vattabbattā ‘‘tattha taṇhāvodānabhāgiya’’ntiādi vuttaṃ, ‘‘diṭṭhivodānabhāgiya’’ntiādi vuttaṃ, ‘‘duccaritavodānabhāgiya’’ntiādi vuttaṃ.

见惑烦恼部分的经典，应当主要依据见惑来说明，这是老师宣说的，我们也注意到了。又问『应以何种方式说明恶行烦恼部分的经典？』则说『该处说恶行烦恼部分』等。同样应说『该处说渴爱侵扰部分』、『见解侵扰部分』、『恶行侵扰部分』等。

§112

112. Yasmiṃ sāsanapaṭṭhāne aṭṭhārasa mūlapadā daṭṭhabbā, taṃ sāsanapaṭṭhānaṃ soḷasahi saṃkilesabhāgiyādīhi suttehi ekadesaniddhāraṇavasena vibhajitaṃ, amhehi ca ñātaṃ, ‘‘kiṃ pana taṃ sāsanapaṭṭhānaṃ tehi soḷasahi eva saṃkilesabhāgiyādīhi vibhajitabbaṃ, udāhu aññehi suttehipi vibhajitabba’’nti vattabbattā aññehi aṭṭhavīsasuttehipi vibhajituṃ ‘‘tattha katame aṭṭhārasa mūlapadā? Lokiyaṃ lokuttara’’ntiādi vuttaṃ . ‘‘Yadi aññehipi aṭṭhavīsasuttehi vibhajitabbaṃ, evaṃ sati ‘lokiya’ntiādivacanameva vattabbaṃ, kasmā ‘tattha katame aṭṭhārasa mūlapadā’ti vuttā’’ti ce? Tassa sāsanapaṭṭhānavibhāgo aṭṭhārasahi mūlapadehi saṅgahito, aṭṭhārasa mūlapadāpi vibhajite sāsanapaṭṭhāne daṭṭhabbā, tasmā mūlapadā vibhattāyeva. Tāni mūlapadāni vibhajituṃ ‘‘tattha katame aṭṭhārasa mūlapadā’’ti vuttaṃ. Aṭṭhakathāyaṃ (netti. aṭṭha. 112) pana –

112. 当于教法所依处须见十八根本条文时，该教法所依处乃以十六种杂乱部分等经说合分，证说为十一种教说法相。我们又知：“那么这教法所依处应由那十六种杂乱部分等划分；且要在其他经文中亦应如法划分。”论此，未免于另有二十八种经文中划分云：“根本条文何为？有世俗与出世间之分”等种说。若言其他二十八种经文亦应划分，此时当从“世俗”等语上说，何以定为“根本条文”呢？因此教法所依处分为十八根本条文而集结，即使对这十八根本条文划分，亦见于教法所依处，故根本条文须于划分时特别显现。且于此便对根本条文划分时发问：“根本条文何为？”

‘‘Evaṃ soḷasavidhena sāsanapaṭṭhānaṃ nānāsuttehi udāharaṇavasena vibhajitvā idāni aṭṭhavīsatividhena sāsanapaṭṭhānaṃ dassentena yasmā ayampi paṭṭhānavibhāgo mūlapadehi saṅgahito, na imassāpi tehi asaṅgahito padeso atthi, tasmā mūlapadaṃ, vibhajitabbatañca dassetuṃ ‘tattha katame aṭṭhārasa mūlapadā’ti pucchāya vasena mūlapadāni uddharitvā ‘lokiyaṃ lokuttara’ntiādinā nava tikā, thavo cāti aṭṭhavīsatividhaṃ sāsanapaṭṭhānaṃ uddiṭṭha’’nti –

注疏中则云：“以十六种分别法将教法所依处依多种经文示例划分后，如今以二十八种分别法教示教法所依处，因这也是教法所依处分组以根本条文为集结，且无尚有未被涵盖之处，故发问‘根本条文何为’而举出十八根本条文并说‘世俗与出世间’等语，以及新注疏之由来与内容；至此以二十八种分别法揭示教法所依处。”

Vuttaṃ. Tatthāti tesu soḷasahārapañcakanayaaṭṭhārasamūlapadesu katamāni padāni mūlapadāni hontīti pucchati. Loke niyutto sabhāvadhammoti lokiyo, loke vā vidūhi vidito sabhāvotipi lokiyo, lokiyo sabhāvadhammo assa visesasuttassa atthīti taṃ visesasuttaṃ lokiyaṃ nāma. Esa nayo ‘‘lokuttara’’ntiādīsupi veditabbo. Jānātīti ñāṇaṃ, ñāṇaṃ assa visesasuttassa atthīti ñāṇaṃ. Ñātabbāti ñeyyā, ñeyyā assa visesasuttassa atthīti ñeyyaṃ. Eseva nayo – ‘‘ñāṇañca ñeyyañcā’’ti etthāpi veditabbo. Nibbānaṃ paṭhamaṃ passatīti dassanaṃ, paṭhamamaggañāṇaṃ, dassanaṃ assa visesasuttassa atthīti dassanaṃ. Bhāvanā assa visesasuttassa pāḷiyā atthīti bhāvanā. ‘‘Dassanañca bhāvanā cā’’ti etthāpi esa nayo veditabbo. Sassa attano vacananti sakaṃ, sakaṃ vacanaṃ sakavacanaṃ, bhagavato vacananti attho. Parassa vacanaṃ paravacanaṃ. Vissajjanīyo assa visesasuttassa atthīti vissajjanīyaṃ. Natthi vissajjanīyo assa visesasuttassāti avissajjanīyaṃ. Kammaṃ assa visesasuttassa atthīti kammaṃ. Vipāko assa pāṭhassa atthīti vipāko. Sesesupi assatthiattho gahetabbo. Atha vā lokiyādiattho mukhyattho, taṃvācakasuttampi ṭhānyūpacārena vuttaṃ. Buddhādīnaṃ guṇe abhitthavati etena suttappadesenāti thavo, suttappadeso.

所谓“是处”者，彼二十八种分别法中之十八根本条文，各有何义？特问论。依世人常识，所谓世俗者即为自然法则之意，或谓由智者所知者亦是自然法则。故所谓自然法则乃指特定经义，称之为“世俗”经文。出世间等语亦应如此解。所谓了知即是慧识，谓此慧识即为特定经文之意。应知即是应当知，该应知亦为特定经文义。依此法则，知与应知二语亦当于此处辨析。涅槃为首见之义，乃此经义所指称之首道慧能。修习为此经义之巴利词，则称修习。于是“见与修习”二义也应于此得解。所谓“自己之语”，即“一己之言”;“共语”，即“共说话语”;“世尊之语”，即“世尊言词内涵”。“他人之语”，即“他人言辞内涵”。须审验此特定经义意趣，谓存在审验义，即“有待考察者”。若谓“无可考察者”则无特定经义。业义为此经义之意，果报即为该文意。乃至余义亦应掌握。以世俗等谓主旨，谓与该文相应之经文段乃据教法序位宣说。接佛及他如来之功德，是谓经文言语。由此乃称“经文言语”。

‘‘Tesu aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānasuttesu katamaṃ suttaṃ lokiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katamaṃ lokiya’’ntiādi vuttaṃ. Tatthāti tesu aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānasuttesu katamaṃ suttaṃ lokiyaṃ sāsanapaṭṭhānaṃ suttanti pucchati.

于这些二十八项中，与世俗诸法相关之教法所依处经文，若问：“何乃世俗经文？”则答：“这些二十八项中的世俗教法所依处经文为何。”

Bhikkhave, dhenuyā thanehi nikkhantaṃ sajjukhīraṃ nikkhantakkhaṇe na muccati na pariṇamati khīrabhāvaṃ pajahitvā dadhibhāvaṃ na pāpuṇāti, takkādiambilasamāyogato pacchā khīrabhāvaṃ pajahati dadhibhāvaṃ pāpuṇāti iva, evaṃ yena bālena pāpaṃ yaṃ kammaṃ kataṃ, taṃ kammaṃ karaṇakkhaṇe tassa bālassa apāyadukkhādinibbattāpanavasena na vipaccati. Dutiye pana vā tatiyādimhi vā attabhāve vipaccati. Bhasmacchanno chārikāya paṭicchanno pāvako aggi akkantaṃ janaṃ akkamanakkhaṇe na ḍahati. Chārikaṃ pana tāpetvā kālantare ḍahati iva, evaṃ yena bālena pāpaṃ yaṃ kammaṃ kataṃ, taṃ kammaṃ karaṇakkhaṇe taṃ bālaṃ apāyadukkhādinibbattāpanavasena ḍahāpentaṃ hutvā na anveti. Dutiye vā tatiyādimhi vā attabhāve apāyadukkhādinibbattāpanavasena ḍahāpentaṃ hutvā ḍahantaṃ taṃ bālaṃ taṃ anvetīti yojanā. Idaṃ ‘‘na hi…pe… pāvako’’ti suttaṃ lokiye atthe vācakañāpakabhāvena pavattanato lokiyaṃ nāma.

比库们，犊牛初生时初乳挤出，初生时未能放出乳汁，且未转化成乳状。此时未形成乳汁而是为酪状，未得奶状质。由消化乳汁之酵素作用，后逐渐转为乳汁状，同理，如愚人所作恶业，于作恶之瞬间，其恶业不能激发恶果苦痛之生起。至第二或第三时，才于身内现起异变。若覆以燃灰及灰烬，不使火焰直接烧及，火焰触及身体时不烤烧。唯一撇去灰烬，稍后则被火烧，亦如愚人作恶业之时，其恶业因善根觉醒抑制而不能立刻发果。至第二或第三时，当恶果生起苦痛发作时，恶果业者承受苦痛，业与身随之牵连。此教法所依处中有“非也…火焰”经文，乃通俗意涵中常见世俗者，是为世俗教说。

‘‘Ettakameva lokiya’’nti vattabbattā ‘‘cattārimānī’’tiādi vuttaṃ. Attho pākaṭo. Idaṃ ‘‘cattārimāni…pe… kāḷapakkheva candimā’’ti suttaṃ lokiye atthe vācakañāpakabhāvena pavattanato lokiyaṃ nāma.

于是又有说：“正因为此为世俗（法），故言有‘四类……如月’等经文。”义理明显。彼“‘四类……如月’”经文于世俗义理中乃因缘说故称为世俗教说。

‘‘Evaṃ duvidhaṃyeva lokiya’’nti vattabbattā ‘‘aṭṭhime, bhikkhave, lokadhammā’’tiādi vuttaṃ. Attho pākaṭo. Idaṃ ‘‘aṭṭhime’’tiādikaṃ suttaṃ lokiyesu aṭṭhavidhesu atthesu vācakañāpakabhāvena pavattanato lokiyaṃ nāma.

『如是两种世间法』者，今当说也，谓曰：『第八，诸比库，此为世法』诸句所说。其义明显。此『第八』诸语所称者，是於世法中八种类别之义，为教法而行之，故名世法。

Nānāvidhaṃ lokiyaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ suttaṃ lokuttara’’nti vattabbattā ‘‘tattha katamaṃ lokuttara’’ntiādi vuttaṃ . Ito paresupi esa nayo veditabbo. Tatthāti tesu aṭṭhavīsatividhesu lokiyādīsu suttesu.

世法多种由师示现，且我等所知，『何者为超世法』当说，所谓『彼处何者为超世』等句所言，宜于后来他处略知。所谓『彼处』者，即二十八种世法等所说经文中世法等义。

Chekena sārathinā sudantā assā samathaṅgatā yathā, evaṃ pahīnamānassa pahīnanavavidhamānassa yassa anāsavassa bhikkhuno indriyāni chabbidhāni cakkhundriyādīni samathaṅgatāni. Tādino tādilakkhaṇena samannāgatassa anāsavassa tassa bhikkhuno devāpi manussāpi pihayantīti yojanā. Idaṃ ‘‘yassindriyānī’’tiādikaṃ suttaṃ lokuttare atthe vācakañāpakabhāvena pavattanato lokuttaraṃ nāma.

譬如驾车者善驾御众马，皆安纳束缚，复如已断无明者，断除烦恼诸比库，六根—眼根等悉安纳束缚。如是具此特征安稳不染之比库，天人亦敬护之，斯理以此束。『其六根』等语所称亦为超世之义，故曰超世。

‘‘Ettakamevā’’ti vattabbattā ‘‘pañcimāni bhikkhave indriyānī’’tiādi vuttaṃ. Idaṃ ‘‘pañcimānī’’tiādikaṃ suttampi lokuttare atthe vācakañāpakabhāvena pavattanato lokuttaraṃ nāma. (1)

『仅此而已』者，当说，『五根诸比库』等语所说。此『五根』诸语所称，亦为超世之义，故名超世。

‘‘Laddhāna mānusattaṃ dve, kiccaṃ akiccameva cā’’tiādikā dve gāthā vuttā. Iha gāthāsu ‘‘sukiccaṃ ceva puññānī’’ti yaṃ gāthāpadañca ‘‘puññāni karitvāna, saggā saggaṃ vajanti katapuññā’’ti yaṃ gāthāpadañca vuttaṃ, idaṃ gāthāpadaṃ lokiye atthe vācakañāpakabhāvena pavattanato lokiyaṃ nāma.

『获得人身为二，行为为无用』诸相，两偈已说。此二偈中『善业善业』及『造善业，天上升天，何人为善者』等句所说，乃世间之义，故称世法。

Iha gāthāsu ‘‘saṃyojanavippahānaṃ vā’’ti yaṃ gāthāpadañca ‘‘saṃyojanavippahānā, jarāmaraṇā vippamuccantī’’ti yaṃ gāthāpadañca vuttaṃ, idaṃ gāthāpadaṃ vuttanayena lokuttaraṃ nāma. Idaṃ ‘‘laddhānā’’tiādikaṃ vuttappakārena lokiyañca lokuttarañca.

此偈中『断除缚结或』及『断除缚结，离老死』诸句所说，以偈意为说，乃超世法。是『获得二』等语，既为世间亦为超世之义。

Bhikkhave, viññāṇe āhāre āhārapaṭibaddhe chandarāge sati nāmarūpassa avakkanti hoti. ‘‘Viññāṇe…pe… hotī’’ti idaṃ vuttanayena lokiyaṃ nāma. ‘‘Viññāṇe…pe… nirodho’’ti idaṃ suttaṃ lokuttaraṃ nāma. Idaṃ ‘‘viññāṇe ce bhikkhave’’tiādikaṃ suttaṃ lokiye atthe ca lokuttare atthe ca ekadesavasena vācakañāpakavasena pavattanato lokiyañca lokuttarañca. (2)

比库们，识依于食而受到食的束缚时，生起渴爱和贪欲，念于是名色的离散。所谓“识依于食之食而起渴爱念名色离散”者，是以此说体现的是世俗的现象。所谓“识依于食之食之断灭”者，此经文则属出世间的教法。此句“比库们，识若……”等开头的教言，在世俗义与出世义两者里，前后结合且缘此一个教句，具彰显教理启示功能，故谓此为世俗与出世法相融的圣经句。

§113

113. Sattaloke sabbā disā anuparigamma kvaci disāyaṃ cetasā attanā attato piyataraṃ aññaṃ neva ajjhagā, attāva piyataro yathā , evaṃ paresaṃ sattānaṃ puthu visuṃ visuṃ attāva piyo piyataro, tasmā attanova piyatarattā attakāmo attano hitakāmo paṇḍito sattaloko attānaṃ upamaṃ katvā paraṃ na hiṃse na hiṃseyyāti yojanā. Idaṃ ‘‘sabbā disā’’tiādikaṃ suttaṃ sattesu vācakañāpakabhāvena pavattanato sattādhiṭṭhānaṃ nāma.

虚空有七重，六方皆遍，凭心意自身无上所爱，无他可亲，唯我独爱如是。诸有情亦复如是，互相间各自亲爱，彼此亲爱胜于他人。因此有情界中，诸众生彼此爱护，若非自爱则罔有成事，对于护惜自己智慧者，七重天即以自身比喻，为诸众生示范，修持不害他人亦不自害之道。此名为“诸方皆遍”者，乃为众生所启示之立地言教。

Ye keci khīṇāsavā puggalā bhūtāva na bhavissanti, sabbe te khīṇāsavā puggalā dehaṃ attabhāvaṃ pahāya nibbānaṃ gamissanti. Ye ca puthujjanādayo sattā punabbhavesu bhavissanti, sabbe te puthujjanādayo sattā dehaṃ attabhāvaṃ pahāya paralokaṃ gamissanti, taṃ sabbajāniṃ sabbassa sattassa hāniṃ maraṇaṃ, vināsaṃ vā kusalo yo puggalo vijānāti, so kusalo puggalo taṃ sabbajāniṃ viditvā ātāpiyo brahmacariyaṃ careyyāti yojanā. Idaṃ ‘‘ye kecī’’tiādikaṃ vuttanayena sattādhiṭṭhānaṃ.

所有已入断漏圣果、不再生死轮回的圣人，皆已舍弃身心我我执，安住涅槃不复生死。而普通凡夫等众生将继续再生再死，但最终也必舍弃身心我我执，归于彼世彼岸。此理即“诸有情俱灭我执而入涅槃”为真。若有明智善根之人认识此诸有情必经生死苦灭，则应精勤修行圣道。此教言名为“若有者”等开头之存有立地教诫。

Sattahi aṅgehi samannāgataṃ kalyāṇamittaṃ yāvajīvaṃ kusalena puggalena na vijahitabbaṃ. Katamehi sattahi? Parisuddhasīlasampattiparisuddhadiṭṭhisampattīhi samannāgatattā piyo ca piyāyitabbo ca hoti, pāsāṇachattaṃ viya garu ca hoti, sambhāvetabbatāya bhāvanīyo ca hoti, ‘‘kālena vadāmi, no akālenā’’tiādike pañcadhamme attani upaṭṭhāpetvā sabrahmacārīnaṃ vā sissānaṃ vā vinicchayaullumpanaovādadānabhāve ṭhatvā vattā ca hoti, sabrahmacārīhi vā sissādīhi vā vuccamāno suvaco hutvā tesaṃ vacanakkhamo ca hoti, saccapaṭiccasamuppādādigambhīraṃ vā aññaṃ gambhīraṃ vā kathaṃ kattā ca hoti, dhammavinayādivaseneva dīpanato aṭṭhāne ca na niyojako hoti. Imehi sattahi aṅgehi samannāgataṃ kalyāṇamittaṃ yāvajīvaṃ na vijahitabbaṃ. Idaṃ ‘‘sattahī’’tiādivacanaṃ bhagavā avoca. Idaṃ ‘‘sattahī’’tiādikaṃ vacanaṃ sugato vatvā athāparaṃ etaṃ gāthāvacanaṃ satthā avoca. Kiṃ avoca?

具足七法之善友，具备清净戒德、清净见解、亲爱之心、重敬之意、能发起善根、适时示教、口称上善、对法彼此谛听，以及深明因缘生法奥义、遵行律藏典籍者，终身不可出离与之善法之交。此七法者，为最低为至上之善友应具备诸要素。世尊因此宣说“具足此七者，善友终不可舍弃”，继而偈文作证：亲爱重敬具修习，口称善语乐谛听，深明法义不违律，于八法璀璨如宝石。彼善友具此七法，终不可舍离不弃。此言乃世尊所宣，及后以诗偈予以说明，此为善友七法之详解与重要。

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

亲爱重敬，修习且实践，口称善语且谛听；

Gambhīrañca kathaṃ kattā, na caṭṭhāne niyojako;

深明因缘，言语端正，于八法界坚固如磐石；

Taṃ mittaṃ mittakāmena, yāvajīvampi seviya’’nti. –

彼谓：“此乃伴侣，乃随己之伴侣，终其一生侍奉。”

Etaṃ gāthāvacanaṃ satthā avocāti yojanā. ‘‘Na ca aṭṭhānayojako’’ti pāṭho atthi. Idaṃ ‘‘sattahī’’tiādikaṃ vacanaṃ sattādhiṭṭhānaṃ.

此偈语是尊者所说之约言。有云“非八相连者”的读法亦存在。此中“七持”为七重坚定之义。

Loke yaṃ kāmasukhañca yaṃ idaṃ diviyaṃ sukhañca atthi, ete kāmasukhadiviyasukhā taṇhākkhayasukhassa soḷasiṃ kalaṃ na agghantīti yojanā. Idaṃ ‘‘yañcā’’tiādikaṃ suttaṃ dhammādhiṭṭhānaṃ.

世间无论何种欲乐与天上之乐，这些欲乐与天上乐，与欲爱断尽之乐共计十六重，不可胜数。此“若何”等词所属之语为律法之坚持。

Yattha nibbāne dukkhaṃ nirujjhati, sammāsambuddhadesitaṃ asokaṃ virajaṃ khemaṃ taṃ nibbānaṃ susukhaṃ vatāti yojanā. Idaṃ ‘‘susukha’’ntiādikaṃ suttampi dhammādhiṭṭhānaṃ. (3)

涅槃之处，苦灭尽，正觉所说，清净无忧安稳，乃涅槃也，为极乐。此“极乐”等词为律法之坚持。

Tīsu bhavesu sattānaṃ jananato taṇhāsaṅkhātaṃ mātarañca, pitaraṃ nissāya mānassa uppajjanato mānasaṅkhātaṃ pitarañca, raṭṭhe loko raṭṭhissaraṃ rājānaṃ bhajati viya dvinnaṃ sassatucchedadiṭṭhīnaṃ sabbadiṭṭhigatehi bhajanīyattā sassatucchedadiṭṭhisaṅkhāte khattiye dve rājāno ca, āyasādhako puriso raṭṭhe atthaṃ anucarati iva nandirāgassa dvādasāyatane anucaraṇato nandirāgasaṅkhātena anucaraṇena saha pavattanaṭṭhānaṃ dvādasāyatanasaṅkhātaṃ raṭṭhañca khīṇāsavo yo brāhmaṇo hanati, so brāhmaṇo hantvā anīgho niddukkho hutvā yātīti yojanā. Iha ‘‘mātara’’ntiādigāthāyaṃ ‘‘mātaraṃ…pe… hantvā’’ti idaṃ gāthāvacanaṃ dhammādhiṭṭhānaṃ. ‘‘Anīgho yāti brāhmaṇo’’ti idaṃ gāthāvacanaṃ sattādhiṭṭhānaṃ. Idaṃ ‘‘mātara’’ntiādikaṃ suttaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca.

三界众生生于欲爱之名，母亲与父亲因尊敬而产生尊重心。国家如同领主之境，众民敬奉有二终止生死观之君主。有二王者，敬老长者，男子运作国事如护持十二因缘，护持十二因缘如同护持国者。无贪欲、无愁苦之婆罗门手刃婆罗门，遂证超越生死。此中“母亲”等词之偈语属律法之坚持；“无忧去婆罗门”之偈语属七重坚定。此“母亲”等词所属经文为七重及律法之坚持。

‘‘Cattārome bhikkhave iddhipādā’’ti idaṃ suttappadesavacanaṃ dhammādhiṭṭhānaṃ. So catūhi iddhipādehi samannāgato puggalo kāyepi karajakāyepi cittaṃ pādakajjhānacittaṃ samodahati pakkhipati, so puggalo dissamānakāyena gantukāmo karajakāyagatikaṃ pādakajjhānacittaṃ adhiṭṭhahati. Cittepi pādakajjhānacittepi kāyaṃ karajakāyaṃ samodahati pakkhipati, so puggalo sīghaṃ aññaṃ gantukāmo pādakajjhānacittagatikaṃ karajakāyaṃ adhiṭṭhahati. Kāye karajakāye sukhasaññañca sukhavihārasaññañca lahusaññañca lahugamanasaññañca okkamitvā aññaṃ gamaneyyaṃ icchitaṭṭhānaṃ ekacittakkhaṇeneva ca gantvā upasampajja viharati. Idaṃ ‘‘so’’tiādikaṃ suttappadesavacanaṃ sattādhiṭṭhānaṃ. Idaṃ ‘‘cattārome’’tiādikaṃ suttaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca. (4)

“四种威力之基，比库们”此为经文言语，为律法之坚持。有此四威力基础者，身体与行事心，脚与修持心，悉能兴发、调御。此人以现身，并行脚部修持心，坚固持之。身心互调，坚守脚部修持心，迅速达他处。舍去身体与行动身体之苦与善、安住感、轻安喜乐、轻快行走感，一心一念而行至所欲之处，安住。此“彼”等词所在之经文为七重坚定。此“四者”词所在经文为七重及律法之坚持。

§114

114. Yaṃ sabbaññutañāṇaṃ lokuttaraṃ lokaṃ uttaritvā abhibhavitvā ṭhitaṃ, yena sabbaññutaññāṇena bhagavā ‘‘sabbaññū’’ti vuccati, tassa sabbaññutaññāṇassa parihānaṃ natthi, taṃ sabbaññutaññāṇaṃ sabbakāle jānituṃ āvajjanakāle pavattatīti yojanā. Idaṃ ‘‘yaṃ ta’’ntiādikaṃ ñāṇe atthe vācakañāpakabhāvenapi pavattanato ñāṇaṃ nāma.

所有明了无余的智知超越俗世、超越世间、支配世间而立止的，如来因具足此等明了无余的智知而称为“全知者”。此种明了无余的智知没有任何毁损，代代相传，总能于时代弘扬教法时常见知，是谓“全知无损”，此义称为“了知”。“了知”等词，作为智慧的指示语，有宣说、示现智知之意，故称为“智知”。

Yāya nibbānagāminiyā maggapaññāya jātimaraṇasaṅkhayaṃ pajānāti, sā nibbānagāminī maggapaññā sabbāhi lokiyāhi paññāhi seṭṭhā pasatthāti yojanā. Idaṃ ‘‘paññā hī’’tiādikaṃ vuttanayena ñāṇaṃ nāma.

能通达涅槃道理、了解生死断灭之智称为涅槃道智。此涅槃道智胜过所有世间智慧，为诸智慧中最高纯善，故称此义为“智慧”。“智慧”等词，因宣示此义而名为智。

‘‘Dhotaka, vo tumhākaṃ santiṃ ahaṃ kittayissāmī’’ti bhagavā avoca. ‘‘Diṭṭhe dhamme dukkhādidhamme vā attabhāve vā sato aniccānupassanādisatisampanno hutvā caraṃ caranto yogāvacaro anītihaṃ yaṃ santiṃ yaṃ nibbānaṃ ariyamaggena viditvā loke saṃsāraloke visattikaṃ visappakaṃ taṇhaṃ tare tareyyā’’ti bhagavā avoca.

世尊谓“多达众生，我当令你们知此安乐”。又言：“在见法、苦法或实体法中，若住于念无常等观，如是正行步行者，具足精进，便知此安乐，此涅槃乃圣道中所知，能超越世间轮回之不净苦渴，能度脱苦海。”

Dhotako bhagavantaṃ vadati ‘‘mahesi mahante sīlakkhandhādī esanasīla, gotama, sato ‘sabbe saṅkhārā aniccā’tiādisaraṇasampanno hutvā caraṃ caranto yogāvacaro uttamaṃ yaṃ santiṃ yaṃ nibbānaṃ ariyamaggena viditvā loke saṃsāraloke visattikaṃ taṇhaṃ tare tareyyāti tañca vacanaṃ tañca santiṃ nibbānaṃ ahaṃ abhinandāmi abhipatthayāmi, mahesi tvaṃ, yañca sampajānāsī’’ti dhotako bhagavantaṃ vadati.

多达众生答言：“尊敬的大师，具足品行聚等善法，有善戒如应持者。您住于伴随‘诸行无常’等诸法之观照，精进专行，已见此至高之安乐，此涅槃圣道。此安乐乃超越生死之渴爱苦经由，如实觉知世间俗乐虽有，却有瑕疵难度，故我赞歎并愿随从此安乐与涅槃，愿大师慈告吾等完全理解之道。”

‘‘Dhotakā’’ti ālapitvā bhagavā dhotakaṃ avoca. ‘‘Uddhaṃ anāgataṃ upari adho atītaṃ heṭṭhā ca tiriyañcāpi majjhe paccuppannaṃ parito ca loke saṃsāraloke etaṃ taṇhaṃ bhavābhavāya khuddakabhavamahantabhavatthāya saṅgo laggoti viditvā vicaranto tvaṃ taṇhaṃ mākāsi mā akāsī’’ti bhagavā dhotakaṃ avocāti yojanā. Idaṃ ‘‘kittayissāmī’’tiādikaṃ ñeyye visaye atthe vācakañāpakabhāvena pavattanato ñeyyaṃ nāma.

世尊答曰：“多达众生！过去、未来、上下四方及中间，此间世间诸流转众生，皆因贪渴分别，致生生死死，数目或大或小之境界产生执著缠累。你现在虽辨识此贪渴，仍应观察而勿贪取，于此世间之贪欲勿生渴想。”此言称为“令令知安乐”乃启发教导之语，因其为应知，应行规则内容故名之。

‘‘Ettakamevā’’ti vattabbattā ‘‘catunnaṃ bhikkhave’’tiādi vuttaṃ. Bhikkhave, catunnaṃ ariyasaccānaṃ ariyabhāvakarānaṃ saccānaṃ ananubodhā abujjhanena appaṭivedhā appaṭivijjhanena evaṃ iminā kāraṇena mamañceva tumhākañca dīghamaddhānaṃ idaṃ sandhāvitaṃ sandhāvanaṃ, idaṃ saṃsaritaṃ saṃsaraṇaṃ ahosīti, bhikkhave, ajja tayidaṃ taṃ idaṃ dukkhaṃ ariyasaccaṃ mayā anubuddhaṃ paṭividdhaṃ…pe… tayidaṃ taṃ idaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ mayā anubuddhaṃ paṭividdhaṃ, mama bhavataṇhā ucchinnā, bhavanetti taṇhā khīṇā, idāni mama punabbhavo natthi, iti idaṃ ‘‘catunna’’ntiādikaṃ bhagavā avoca, sugato idaṃ ‘‘catunna’’ntiādikaṃ vatvā athāparaṃ etaṃ ‘‘catunna’’ntiādigāthāvacanaṃ satthā avocāti yojetvā gāthāyañca tatheva yojanā kātabbā. Idaṃ ‘‘catunna’’ntiādikaṃ vuttanayena ñeyyaṃ nāma. (5)

因此，如所说：“仅此而已”，“比库们，为四圣谛道理之真理，诚实而得觉知者；因未曾深入解悟，生起无明，未能彻见，非至悟故，乃致我世间漫长久远的轮回跋涉。”今我证悟此般苦圣谛；世间苦灭的圣谛；通达苦灭之道的圣谛，其为我三毒灭尽，渴爱不起，续世断绝，故已无复更生。此即四谛之义。佛陀宣说“四圣谛”后，继而宣说相应偈语；应当合此理意证成其义。四谛之名因宣说而得名，故称为“名”。（第五品）

‘‘Rūpaṃ aniccaṃ…pe… viññāṇaṃ anicca’’nti idaṃ suttaṃ ñeyye rūpādidhamme vācakañāpakabhāvena pavattanato ñeyyaṃ nāma.

“色是无常……如是……识亦无常。”如此，这部经文因阐明色等诸法的名称用义而应当闻知，称为“应当闻知经”。

Evaṃ ‘‘rūpaṃ anicca’’ntiādinā pakārena jānaṃ jānanto evaṃ ‘‘rūpaṃ anicca’’ntiādinā pakārena passaṃ passanto ariyasāvako ariyassa bhagavato sāvako ‘‘idaṃ rūpaṃ anicca’’nti rūpaṃ passati, ‘‘ayaṃ vedanā aniccā’’ti vedanaṃ passati, ‘‘ayaṃ saññā aniccā’’ti saññaṃ passati, ‘‘ime saṅkhārā aniccā’’ti saṅkhāre passati, ‘‘idaṃ viññāṇaṃ anicca’’nti viññāṇaṃ passati. Iti idaṃ suttaṃ rūpādipassane ñāṇe vācakañāpakabhāvena pavattanato ñāṇaṃ nāma.

因此，以“色是无常”等之解说反复理解、了解后，又以“色是无常”等之解说反复观察、观察者，即圣弟子，世尊的弟子，见此，即观见“此色是无常”，观见“此受是无常”，观见“此想是无常”，观见“这些行是无常”，观见“此识是无常”。如是，因对色等之观察得智，此经文因阐明智用义而称为“智”。

So ‘‘rūpaṃ anicca’’ntiādinā pakārena passanto ariyasāvako rūpena rūparāgena parimuccati…pe… viññāṇamhā viññāṇarāgamhā parimuccatīti dukkhasmā parimuccatīti ahaṃ vadāmīti yojanā. Idaṃ ‘‘so parimuccatī’’tiādikaṃ suttaṃ ñāṇe ca ñeyye ca vācakañāpakabhāvena pavattanato ñāṇañca ñeyyañca hoti.

彼以“色是无常”等之解说反复观察后，圣弟子由色分别解脱……如是……由识中识分别解脱，因苦而解脱，我以此断言。此“彼解脱”等经文，因阐明智与闻义而成为智与闻。

Sabbe pañcakkhandhā paccayehi saṅkharitattā saṅkhārā ādiantavantabhāvato, aniccantikabhāvato, tāvakālikabhāvato ca khaṇaparittabhāvato aniccā bhavanti. Idaṃ ‘‘sabbe saṅkhārā aniccā’’ti suttappadesavacanaṃ vuttanayena ñeyyaṃ nāma. Yadā vipassanākaraṇakāle paññāya vipassanāpaññāya passati aniccatādikaṃ passati. Idaṃ ‘‘yadā paññāya passatī’’ti suttappadesavacanaṃ ñāṇaṃ nāma. Atha passanakkhaṇe dukkhe pañcakkhandhe vipassako nibbindati, nibbindanto puggalo dukkhādijānanādivasena cattāri saccāni paṭivijjhati, eso catusaccapaṭivedho visuddhiyā visuddhatthāya maggoti. Idaṃ ‘‘athā’’tiādikaṃ suttappadesavacanaṃ ñāṇañca ñeyyañca hoti.

诸五蕴因缘所成，行的本质起始有尽，具有无常的性质，且是暂时的，瞬息消散无常者。此中“诸行无常”的经文语句因宣说此义故称为“应当知”。当行观修时，伴随慧眼观法，见诸法无常等，观察此义称为“当以慧眼观察”。其次观时，对苦及五蕴生苦生死，憎厌后，个人断然了知四圣谛，此四圣谛的彻知即清净及究竟的道理。此“后来”等经文语句即是智与闻。

Soṇāti soṇaṃ ālapati. Samaṇā bāhirakasamaṇā brāhmaṇā jātibrāhmaṇā aniccena rūpena, dukkhena rūpena, vipariṇāmadhammena rūpena ‘‘ahaṃ parehi seyyo uttamo asmī’’ti vā samanupassanti, ‘‘ahaṃ parena sadiso samāno asmī’’ti vā samanupassanti, ‘‘ahaṃ parato hīno lāmako asmī’’ti vā samanupassanti, yathābhūtassa adassanā aññatra vajjetvā aññaṃ kiṃ nāma kāraṇaṃ siyā, yathābhūtaṃ adassanato tāva samanupassanassa aññaṃ kāraṇaṃ natthi, yathābhūtaṃ adassanameva kāraṇanti veditabbaṃ. ‘‘Aniccāya vedanāyā’’tiādīsupi iminā vuttanayena vuttanayānusārena yojanā kātabbā. Idaṃ ‘‘ye hi kecī’’tiādikaṃ suttappadesavacanaṃ ñeyyaṃ nāma. ‘‘Ye ca kho kecī’’tiādiko sukkapakkho pana vuttavipariyāyena veditabbo. Idaṃ ‘‘ye ca kho’’tiādikaṃ suttappadesavacanaṃ ñāṇaṃ nāma. Idaṃ ‘‘ye hi kecī’’tiādikaṃ suttaṃ ñāṇe ca ñeyye ca atthe vācakañāpakabhāvena pavattanato ñāṇañca ñeyyañca hoti. (6)

“索那”谓索那的言说。在外道的沙门及婆罗门及出身婆罗门者，因色无常，因苦无常，因变化无常的色而自认为“我比他人优越杰出”，或“我与他相似相等”，或“我在他人之后微下低劣”，或依实际所见，不以他物为分别原因；因实际所见，不以他物为缘；因实际所见即为缘，此彼理应明了。由“无常之受”等所说因果而生之连结理应了知。此“若有些”等经文语句为应当知。至于“若有些”等语，依小乘经文相反意义，应知为智。此“若有些”等经文，因阐明智与闻义而称为智与闻。

Nānāvidhaṃ ñāṇañca ñeyyañca sāsanapaṭṭhānasuttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ dassana’’nti pucchitabbattā ‘‘tattha katamaṃ dassana’’ntiādi vuttaṃ. Tatthāti tesu lokiyādīsu aṭṭhavīsatividhesu sāsanapaṭṭhānesu suttesu katamaṃ suttaṃ dassanaṃ nāmāti pucchati.

多种智与闻的三藏经律注解经，乃由上师所决定，而为我们所知。问“何为显示？”即问“此处何为显示？”等言。其意为在世俗等二十八种三藏经律注解中，所称说的何者为显示，即此问也。

§115

115.Gambhīrapaññena sabbaññubuddhena sudesitāni saṅkhepavitthārādīhi tehi tehi nayehi suṭṭhu desitāni ariyasaccāni ye bhāvitabhāvanā ariyapuggalā paññāobhāsena vibhāvayanti, te bhāvitabhāvanā ariyapuggalā devarajjacakkavattirajjādipamādaṭṭhānaṃ āgamma bhusaṃ pamattā kiñcāpi honti, tathāpi te bhāvitabhāvanā ariyapuggalā sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena aṭṭhamabhavādīsu uppajjanārahānaṃ nāmarūpānaṃ niruddhattā aṭṭhamakkhattuvasena aṭṭhamaṃ bhavaṃ na ādiyantīti yojanā. Idaṃ ‘‘ye ariyasaccānī’’tiādikaṃ suttaṃ dassane paṭhamamaggañāṇe vācakañāpakabhāvena pavattanato dassanaṃ nāma.

以深慧具足、完全智慧所觉，善巧开示的真理，或以简略、或以详尽等多种法门，用各种道路正确宣说的圣谛，乃是那些通过修习修持而证得圣果的圣者们，以智慧光明生动彰显的。那些修行者虽因染着天、人、魔等诸王轮回之境而一时迷乱颠倒，然彼等修持者以得初果的圣道智知，断除造作识，灭尽八识及以后所生诸法，因识尽断故，第八识所生的第八有生不复生起。此即“彼等圣谛”经文中“若圣谛”等句，属于初果智识展开所言的正法显现。此说名为“正法显现”。

Nagaradvārabāhathirakaraṇatthaṃ ummārabbhantare pathaviyaṃ aṭṭhahatthadasahatthappamāṇaṃ āvāṭaṃ khaṇitvā tasmiṃ āvāṭe ussāpitattā pathavissito pathavinissito antopathavinissito indakhīlo sāradārumayo thambho catubbhi catūhi disāhi āgatehi vātehi mahāvātehi asampakampiyo sampakampituṃ asakkuṇeyyo siyā yathā, yo sappuriso ariyasaccāni avecca passati, taṃ sappurisaṃ sabbatitthiyavādavātehi asampakampiyattā tathūpamaṃ ahaṃ vadāmīti yojanā. Idaṃ ‘‘yathindakhīlo’’tiādikaṃ suttaṃ vuttanayena dassanaṃ nāma.

为防护城门外缘土层因震动而塌陷，人们于土层中央掘开一道深约八丈十五丈的横沟，填土筑堤作围护。土中根系纵横相互缠结，呈现出纸扎树木般的支柱，四面皆受来自四方的风或狂风侵袭，不致晃动、摇摆、倒塌。正如如此，具足善根的贤达圣人，见闻圣谛，能阻断外道谤法煽动之风扰乱，坚定不动。我说此喻名为“如纸扎树木”等句，属于宣扬圣谛稳固如是的经典。

Bhikkhave, catūhi sotāpattiyaṅgehi samannāgato ariyasāvako ariyassa bhagavato sammāsambuddhassa sāvako ācikkhituṃ ākaṅkhamāno hutvā attanāva sayameva attānaṃ byākareyya ‘‘bho, mama atta ahaṃ idāni khīṇanirayo amhi, khīṇatiracchānayoni amhi…pe…. dukkhassantaṃ karissāmī’’ti byākareyya. Caturaṅgasarūpaṃ dassetuṃ ‘‘katamehi catūhī’’tiādi vuttaṃ. Idaṃ ‘‘catūhī’’tiādikaṃ dassanaṃ nāma.

比库们，具足初果四圣谛的圣门弟子，若起意欲宣说如来的教法，应自观己，亲自表白说：“我现在正处于苦灭之境，远离地狱、饿鬼、畜生等苦处……我将令此苦息灭。”应以四种形态示现教法，谓曰：“是什么四种？”此为“是什么四”经所揭示。

Nānāvidhaṃ dassanaṃ niddhāritaṃ, ‘‘katamā bhāvanā’’ti pucchitabbattā ‘‘tattha katamā bhāvanā’’tiādi vuttaṃ.

此中包含多样的教法展现，应回答“是什么修习法？”而得释疑，依此应回答各种修法。

Idha sāsane yassa ariyasāvakassa ajjhattaṃ kāmabhave nibbattāpakānaṃ orambhāgiyasaṃyojanānaṃ pajahanavasena ca bahiddhā rūpārūpabhavesu nibbattāpakānaṃ uddhambhāgiyasaṃyojanānaṃ pajahanavasena ca indriyāni saddhindriyādīni indriyāni subhāvitāni ariyamaggabhāvanāvasena suṭṭhu bhāvitāni bhavanti, bhāvito bhāvitamaggo sa danto so ariyasāvako imaṃ lokañca paraṃ lokañca nibbijjha nibbijjhitvā paṭivijjhitvā kālaṃ maraṇakāle , kālaṃkiriyaṃ vā kaṅkhati patthetīti yojanā. Ayaṃ ‘‘yassindriyānī’’tiādikā pāḷi bhāvanāya vācakañāpakabhāvena pavattanato bhāvanā nāma.

此处教法承传，于当前世间，今有圣门弟子已断内心诸欲之根，断除根本的下三结缔。并且断除外界色、非色界之上三结缔，调伏五根及声根等诸根。因精进行善，依循圣道修习，彼能圆满修持，成就修果。此修习之道即为调伏者、圣门弟子。此人常端正观照此世及彼世，远离生死游荡烦恼，临终时不生疑虑、忧惧。此即“断“五根”等经中“若断五根起”句，属修持名为“修习”。

Dhammapadāni jhānavipassanāmaggaphalanibbānadhammakoṭṭhāsāni. Anabhijjhā dhammapadaṃ anabhijjhāsīsena adhigatajhānavipassanāmagganibbānadhammapadaṃ koṭṭhāsaṃ. Esa nayo sesesupi. Ayaṃ ‘‘cattārimānī’’tiādikā pāḷi vuttanayena bhāvanā nāma. (7)

《法句经》中包含禅定与般若之道、果证与涅槃等法门相续之集。以无贪心命名的法句，是由无贪者依止禅定、般若、道果及涅槃而修得的法句集。此法途乃完整正道。此称谓如“此四集”等诸多巴利词语，依传统表述，名为“修习”。

Devaputta chindanto puggalo pañca orambhāgiyasaṃyojanāni heṭṭhā maggattayena chinde chindeyya, pajahanto puggalo pañca uddhambhāgiyasaṃyojanāni arahattamaggena jahe pajaheyya, bhāvayanto puggalo pañca saddhindriyādīni ca uttari bhāvaye bhāveyya. Pañcasaṅgātigo rāgasaṅgadosasaṅgamohasaṅgamānasaṅgadiṭṭhisaṅgātigo bhikkhu oghatiṇṇoti kāmoghabhavoghadiṭṭhoghaavijjoghatiṇṇoti vuccati kathīyatīti yojanā. ‘‘Pañca chinde pañca jahe’’ti idaṃ vacanaṃ dassanaṃ nāma. ‘‘Pañca cuttari…pe… vuccatī’’ti ayaṃ pāḷi bhāvanā nāma. Idaṃ ‘‘pañcā’’tiādikaṃ suttaṃ dassanañca bhāvanā ca hoti.

天子欲断除众生身之五种下行结缚，宜自从下断绝圣道三乘也；欲舍弃众生身之五种上行结缚，宜随阿拉汉道舍弃灭除；欲修习众生，应当精进培植五种信根等上根。超越五结后，被称为离贪结、离嗔结、离痴结、离身见结的比库，此谓渡越波罗蜜，比库得以超越欲界生死苦海、脱离愚痴麻痹之流，称为逾越波罗蜜。所谓“断除五结、舍弃五结”，即是此法的显说；“修习五种上根”，则是巴利文称为「培习」。此处所说“五者”，既是经文的显说，亦是修习的法要。

‘‘Tīṇimāni, bhikkhave’’tiādīsu yojanā pākaṭā. (8)

“比库们，有三种……”等此类说辞，均为结论的明示。

§116

116. ‘‘Sabbapāpassa akaraṇaṃ…pe… buddhāna sāsana’’nti idaṃ suttaṃ sammāsambuddhassa vacanabhāvato sakavacanaṃ nāma. Attho heṭṭhā vuttova.

116.「一切恶行不作……诸佛教法」此经文，为正自觉者的言教言诠。其义详述如下。

Bhikkhave, bālassa bālalakkhaṇāni bālaupalakkhaṇakāraṇāni bālanimittāni ‘‘ayaṃ bālo’’ti gahaṇakāraṇāni bālāpadānāni bālassa apadānāni porāṇāni viruḷhāni kammāni yehi bālalakkhaṇādīhi bālaṃ ‘‘bālo’’ti pare paṇḍitā sañjānanti, imāni bālalakkhaṇāni mayā vuccamānāni tīṇi. Katamāni tīṇi? Bhikkhave, bālo duccintitacintī ca duccintitaṃ abhijjhābyāpādamicchādassanaṃ cintī ca hoti, dubbhāsitabhāsī dubbhāsitaṃ musāvādādiṃ bhāsī ca hoti. dukkaṭakammakārī ca dukkaṭaṃ pāṇātipātādikammaṃ kārī ca hoti. Bhikkhave, bālassa…pe… bālāpadānāni iminā mayā vuttāni tīṇi kho bhavanti. Sukkapakkho pana vuttavipariyāyena veditabbo. Idaṃ ‘‘tīṇimāni bhikkhave’’tiādikaṃ vacanaṃ sammāsambuddhassa vacanabhāvato sakavacanaṃ nāma.

比库们，婴孩幼童有幼稚特征、幼稚所为及幼稚因缘，乃称“此为愚人”的成因；幼稚过失也称为愚人过失。古者以此种种因缘以及其特征辨识愚人，此谓“愚人”。我所称的幼稚特征，共计三种。何为三呢？比库们，愚人心多恶念沉沦，易起贪嗔痴，生恶见及恶念；又口多恶语妄语；行有恶业，包括杀生等恶行。比库们，所谓愚人的幼稚过失，即是我说的三种，实为众生堕落之因。此经文“三种”及其反义，则应由正自觉者的言教来正知。

Pathavīsamo vitthato sambodho nāma natthi. Pātaṃ vuṭṭhaṃ udakaṃ ābhuso lābhi gaṇhātīti pātālo, pātālena samo pātālasamo ninno na vijjati. Merusamo unnato natthi, cakkavattisadiso poriso natthīti yojanā. Idaṃ ‘‘pathavīsamo’’tiādikaṃ vacanaṃ parassa devassa vacanabhāvato paravacanaṃ hoti.

此处有“地等”、“广大”、“觉悟”之说，实则无此义。所谓低下而广泛、水及其上油脂所得之物，是称为层下界，也即阴界；与其相似者不复存在。所谓山岳，无所谓高耸；与世界主相类者，实在世间无此存在。此言为天神所语之异说。

‘‘Devānaṃ inda, tava subhāsitena jayo hotī’’ti vatvā ‘‘vepacitti, tava subhāsitena jayo hotū’’ti vatvā ‘‘vepacitti, tvaṃ gāthaṃ bhaṇa bhaṇāhī’’ti avoca. Bhikkhave, atha kho asurindo vepacitti imaṃ vuccamānaṃ gāthaṃ abhāsi ‘‘te paṭisedhako no ce assa no ce bhaveyya , evaṃ sati bālā bhiyyo pakujjheyyuṃ, tasmā dhīro paṇḍito bhusena daṇḍena bālaṃ nisedhaye’’ti.

天众之主阿难，称赞：“威霸，你的善言致胜。”威霸答言：“威霸，应以善言取胜。”又曰：“威霸，请你当诵此偈。”比库们，之后天众之敌威霸，自言诵此偈曰：“若不反对他者，则世间难有不坏之愚人。是以应以智者与贤者之杖罚愚人，以示惩戒。”

Gāthāya, bhikkhave, asurindena vepacittinā bhāsitāya asurā anumodiṃsu, devā tuṇhī ahesuṃ. Bhikkhave, atha kho asurindo vepacitti devānaṃ indaṃ sakkaṃ etaṃ vacanaṃ avoca ‘‘devānaminda, tvaṃ gāthaṃ bhaṇa bhaṇāhī’’ti etaṃ vacanaṃ avoca. Bhikkhave, atha kho devānamindo sakko imaṃ gāthaṃ abhāsi ‘‘bālassa paṭisedhanaṃ paraṃ paccatthikaṃ saṅkupitaṃ ñatvā sato satimā yo paṇḍito kodhato upasammati, tassa paṇḍitassa etadeva upasamaṃ varanti ahaṃ maññe’’ti.

偈颂中，诸比库，魔王愤怒且言辞激烈时，魔众便欢喜赞同，而天众则寂静无声。又时，魔王愤怒对天众之王萨咖说：“天众之王啊，请你说出偈颂。”天众之王萨咖于是说这偈颂：“愚者反对，不明了事理且内心纷乱者，清明正念、智慧者遇怒时反而平息其心，我认为这位智慧者是真正的平息者。”

Gāthāya, bhikkhave, devānamindena sakkena bhāsitāya devā anumodiṃsu, asurā tuṇhī ahesuṃ. Bhikkhave, atha kho devānamindo sakko asurindaṃ vepacittiṃ etaṃ vacanaṃ avoca ‘‘vepacitti, tvaṃ gāthaṃ bhaṇāhī’’ti etaṃ vacanaṃ avoca. Bhikkhave, atha kho asurindo vepacitti imaṃ gāthaṃ abhāsi ‘‘vāsava yadā titikkhati, tadā naṃ titikkhantaṃ puggalaṃ bālo ‘‘ayaṃ me bhayā titikkhatī’’ti maññati, titikkhāya etadeva vajjaṃ ahaṃ passāmi. Vāsava gogaṇo palāyinaṃ gavaṃ ajjhottharati iva, evaṃ dummedho khamantaṃ bhiyyo ajjhāruhati ajjhottharati.

偈颂中，诸比库，天众之王萨咖说出偈颂时，天众便欢喜赞同，而魔众则寂静无声。又时，天众之王萨咖对魔王愤怒说：“愤怒啊，请你说出偈颂。”魔王愤怒于是说这偈颂：“当风王欲刺破时，不会刺破，那刺破之人是愚者，他认为‘这是我的恐惧而被刺破’。我以此为过失。风王如同一个恶狗，追逐害怕惊逃的牛群，愚痴者如同被追赶之牛，更加惧怕，越加狂奔逃逸。”

Gāthāya, bhikkhave, asurindena vepacittinā bhāsitāya asurā anumodiṃsu, devā tuṇhī ahesuṃ. Jāyamāne ca goyuddhe paṭhamaṃ dveyeva goṇā yujjhanti, gogaṇo pana yāva eko goṇo na palāyati, tāva olokentova tiṭṭhati. Yadā ca eko goṇo palāyati , tadā sabbo goṇo taṃ palāyinaṃ gavaṃ bhiyyo ajjhottharatīti goyuddhasabhāvo veditabbo. ‘‘Atha kho’’tiādīnaṃ yojanattho pākaṭo.

偈颂中，诸比库，魔王愤怒言辞激烈时，魔众便欢喜赞同，而天众则寂静无声。生牛斗争时，最初只有两群牛相斗，只要有一群牛未逃跑，其它牛群见状便止步观看。当一群牛逃跑，所有牛群就像被追赶的牛群一样越加奔逃，这就是牛群斗争的本质。诸比库，这个道理显然无疑。

Vepacitti, yo puggalo titikkhati, taṃ khamantaṃ puggalaṃ ‘‘ayaṃ me bhayā titikkhatī’’ti kāmaṃ maññatu vā, mā maññatu vā, taṃ maññanaṃ nipphalameva. Atthā sadatthaparamā bhavanti. Khantyā khantito bhiyyo sadattho nāma na vijjati.

愤怒者，忍耐此人，不论这人以‘这是我的恐惧才能忍耐’或不以此为念，忍耐此念皆无效用。义理乃永远最高者。忍耐怕者，忍耐才能更持久，无真正灭尽者。

Yo balavā santo dubbalassa have titikkhatīti tassa balavantassa taṃ titikkhanaṃ paramaṃ khantinti sappurisā āhu, dubbalo niccaṃ khamati eva.

强者心安乐，弱者则常忍受痛苦。有人谓强者忍受极度的刺痛，此谓真正的忍耐。弱者则常在烦恼中忍耐而已。

Yassa bālassa bālabalaṃ atthi, tassa bālassa bālabalaṃ ‘‘abala’’nti sappurisā āhu, yassa dhammaguttassa yaṃ balaṃ atthi, tassa dhammaguttassa tassa balassa paṭivattā paṭippharitvā vattā na vijjati.

若愚者拥有愚痴之力，人们称其为弱者；若义理之类拥有力量，义理的力量在扰乱和反对中不消失。

Vepacitti, yo puggalo kuddhaṃ paṭhamaṃ kujjhantassa paṭikujjhati, so paṭikujjhanto puggalo tena paṭikujjhanena tassa paṭhamaṃ kujjhantassa pāpapuggalassa pāpapuggalato pāpiyo eva pāpataro hīnataro eva bhave.

忧恼者者，谓那个人因他人初次发怒而反发怒的，当此反发怒之人，以其所造反感之业，在初次发怒者中，自他二人皆为恶人中之恶人，更为低劣者而生。

Vepacitti, yo sappuriso sato satimā paraṃ saṅkupitaṃ ñatvā paṭhamaṃ kujjhantassa appaṭikujjhantova bhave, so sappuriso dujjayaṃ saṅgāmaṃ jeti nāma, attano ca parassa ca ubhinnaṃ atthaṃ carati nāma.

忧恼者者，真正有德有觉悟之人，于他人既有所患且心生怨恨时，能以正念正知洞察深切，反而不反发怒。此人名为胜过恶劣斗争者，且于自己和他人二方利益均能周全行。

Attano ca parassa ca tikicchantānaṃ ubhinnaṃ kodho upasammati, ye janā dhammassa khantidhammassa atthe, catusaccadhamme vā akovidā bhavanti, te janā khamantaṃ sappurisaṃ ‘‘ayaṃ bālo’’ti maññanti, tesaṃ akovidānaṃ janānaṃ taṃ maññanaṃ nipphalanti.

对于自己和他人均有疗治意愿者，其双边的忿怒必得熄灭。世人若不通达法忍之理，或不懂四圣谛之义，则彼等必以忍持善人心怀恶念曰：“此人愚痴”，但对这些不通理者而言，此种愚痴之见无效。

Gāthāsu, bhikkhave, devānamindena sakkena bhāsitāsu devā anumodiṃsu, asurā tuṇhī ahesunti yojanā. Idaṃ ‘‘bhiyyo bālā’’tiādikaṃ vacanaṃ sakkavepacittīnaṃ vacanabhāvato paravacanaṃ nāma. (9)

『诗中所言，彼诸天王萨咖及天众皆赞成鼓励，魔众却为寂静远离数由旬。在此以“越发愚痴”等言，乃是萨咖所造之忧恼言辞的仿声，即他人之言耳。』

§117

117.Pattaṃ etarahi adhigataṃ yañca kāmūpakaraṇaṃ, āyatiṃ pattabbaṃ adhigataṃ yañca kāmūpakaraṇaṃ atthi, etaṃ ubhayaṃ rajānukiṇṇaṃ rāgarajādikiṇṇaṃ iti āturassa āturānaṃyeva puggalānaṃ santike anusikkhato anusikkhantassa sikkhāsārā hutvā upaṭṭhahanti, sīlaṃ vataṃ jīvitaṃ brahmacariyaṃ ime sikkhāsārā hutvā upaṭṭhahantīti ye upaṭṭhānasārā puggalā sārato gahetvā ṭhitā. Ettha sīlaṃ nāma ‘‘na karomī’’ti oramaṇaṃ. Vataṃ nāma bhojanakiccakaraṇādi. Jīvitaṃ nāma ājīvo. Brahmacariyaṃ nāma methunavirativisesabhāvo veditabbo. Tesaṃ upaṭṭhānasārānaṃ puggalānaṃ ayaṃ vādo eko paṭhamo anto lāmako. Ye ca puggalā ‘‘kāmesu doso natthī’’ti evaṃvādino evaṃdiṭṭhino hutvā ṭhitā, tesaṃ puggalānaṃ ayaṃ vādo eko dutiyo anto lāmako. Iccete ubho antā antavādā puggalā kaṭasivaḍḍhanā kaṭasiyo diṭṭhiṃ vaḍḍhenti. Ete ubho ante attakilamathānuyoge kāmasukhallikānuyoge eke puggalā anabhiññāya olīyanti, eke puggalā atidhāvantīti yojanā. Idaṃ ‘‘yañca patta’’ntiādikaṃ vacanaṃ paresaṃ puggalānaṃ vacanabhāvato paravacanaṃ nāma.

117.现今所获所修之欲缘，乃是可继续取得的欲缘，两者俱受欲火马蹄疾驱使，乃乱欲肇缘之病人彼等所依。经教导者，承此教导之精髓，内守戒律、守护生命、持行梵行。此三者为其所依护，谓戒即莫遂于恶行，命即养生之事，梵行则独身清净无淫欲特性。由此所护者，谓为此领域之第一终局者。若有人言“于欲中无忧”，且持此见自立，如是者，为第二终局者。此两种终局者，皆渐增业见，增生恶见。一者由无明妄行而傍顺欲乐增长；一者则急明步先。所谓“现所获”等语，皆表他人之言，谓人非己所作之异说。

Ye ca sammādiṭṭhipuggalā te ubho ante attakilamathānuyogakāmasukhallikānuyoge abhiññāya tatra ca ante na ahesuṃ. Tena ca abhijānanena te ubho ante na amaññiṃsu, tesaṃ sammādiṭṭhipuggalānaṃ vaṭṭaṃ tividhaṃ vaṭṭaṃ paññāpanāya natthi. Iti evaṃ idaṃ ‘‘ye cā’’tiādikaṃ vacanaṃ bhagavato vacanabhāvato sakavacanaṃ nāma. Ayaṃ udāno ‘‘yañca pattaṃ…pe… paññāpanāyā’’ti ayaṃ udāno vuttanayena sakavacanañca paravacanañca hoti.

然持正见之人，于此二终局中，俱能以智慧明了，且于终局中不为所惑。以此识别，故彼等不纳他异说，然正见众之见圈不止于三，故无足以宣达之理。如此，此“诸有”等语，乃世尊所说之正法亲说。此偈“现所获……为宣达”之语，表此语既是自说亦是他说。

Pasenadi nāma kosalo kosalissaro rājā bhagavantaṃ etaṃ ‘‘idha mayhaṃ…pe… tesaṃ piyo attā’’ti vacanaṃ avoca. Bhante, idha rahogatassa paṭisallīnassa mayhaṃ mama cetaso cittassa evaṃ parivitakko udapādi, kesaṃ sattānaṃ attā piyo nu kho, kesaṃ sattānaṃ attā appiyo nu kho iti etaṃ parivitakkanaṃ udapādi. Bhante, tassa mayhaṃ etaṃ parivitakkanaṃ ahosi, ye ca keci sattā kāyena duccaritaṃ caranti kho…pe… manasā duccaritaṃ caranti kho, tesaṃ sattānaṃ attā appiyo kho. Te duccaritaṃ carantā sattā ‘‘no attā piyo’’ti evaṃ kiñcāpi vadeyyuṃ, atha kho tesaṃ duccaritaṃ carantānaṃ sattānaṃ attā appiyova. Taṃ kissa hetu? Appiyo appiyassa anatthāya yaṃ duccaritaṃ kareyya, taṃ duccaritaṃ te duccaritaṃ carantā sattā attanāva. sayameva. Attano anatthāya hi yasmā karonti, tasmā tesaṃ duccaritaṃ carantānaṃ sattānaṃ attā appiyovāti etaṃ parivitakkanaṃ ahosi.

名为巴谢那帝的萨拉国国王，对世尊说：「世尊，在这里我心意的思维生起对自己念头的转动，这样念头转动的问题出现：众生中谁是自己所喜爱者？谁是自己所不喜爱者？」世尊啊，我对这一念头转动曾有疑虑。且有些众生以身行恶、不善的行为，以意念作恶的行为，这些众生是自己所不喜爱者。他们行恶之时，自己心里也会说『自己不可爱』之类的话，于是行恶的众生的自己就是自己所不喜爱者。为何如此？不喜爱者不为不喜爱者做无益之事，他们所作的恶行为，正是对自己有害，出于自己害己之心，因此行恶的众生的自己也是自己所不喜爱者，这是我念头转动的内容。

Bhante , ye ca keci sattā kāyena sucaritaṃ caranti kho…pe… manasā sucaritaṃ caranti kho, tesaṃ sucaritaṃ carantānaṃ sattānaṃ attā piyo kho, te sucaritaṃ carantā sattā ‘‘no attā appiyo’’ti evaṃ kiñcāpi vadeyyuṃ, atha kho tesaṃ sucaritaṃ carantānaṃ sattānaṃ attā piyova. Taṃ kissa hetu? Piyo piyassa atthāya yaṃ sucaritaṃ careyya, taṃ sucaritaṃ te sucaritaṃ carantā sattā attanāva sayameva attano atthāya hi yasmā karonti , tasmā tesaṃ sucaritaṃ carantānaṃ sattānaṃ attā piyovāti etaṃ parivitakkanaṃ ahosi. Etaṃ vacanaṃ avocāti yojanā.

世尊，且有些众生以身行善、作善的身心行为，这些众生自己是自己所喜爱者。行善的众生虽会说『自己不喜爱自己』等言语，但行善众生的自己仍是所喜爱者。为何如此？喜爱者为自己之利益而行善，行善的众生正为自己利益而努力，因此行善众生的自己是自己所喜爱者，这是我念头转动的内容。这是上述言辞所表达的意思。

‘‘Evametaṃ mahārājā’’ti vacanaṃ paṭhamaṃ vatvā ‘‘ye hi kecī’’tiādike bhagavato vuttavacanepi yojanā tatheva kātabbā.

「如此，大王啊」这是最初所说的话，应当如此联系世尊说的「诸有」等语句一同理解。

Gāthāsu pana yo paṇḍito attānaṃ ‘‘piya’’nti ce jaññā, evaṃ sati so paṇḍito naṃ attānaṃ pāpena kammena na saṃyuje na saṃyojeyya, taṃ vacanaṃ hi saccaṃ piyaṃ attānaṃ sulabhaṃ na hoti, dukkaṭakārinā sukhaṃ sulabhaṃ na hoti.

关于偈语说，智者若觉知自己『为喜爱者』，则此智者不会因恶业而结缚自己，也不会为恶业所缚。此语实为真理：自己是喜爱者，何等容易获得喜爱；作恶者则难得快乐。

Antakena maccunā adhipannassa mānusaṃ bhavaṃ jahato pajahantassa tassa maraṇamukhe ṭhitassa sattassa kiṃ sakaṃ hoti, maraṇamukhe ṭhito so satto kiñca ādāya paralokaṃ gacchati, chāyā gacchantaṃ sattaṃ anapāyinī iva, evaṃ assa paralokagatassa sattassa kiñca anugaṃ hoti.

一个人临命终时，已舍弃人间的生命，临终者处于死亡关头，有什么能力呢？处于死亡关头的生命带着什么离去呢？生命如影跟随，永不停歇；临命终时离去的生命亦如是，必有跟随者。

Iti bhagavā evaṃ pucchati, pucchitvā ‘‘ubho’’tiādivissajjanavacanañca āha. Idha loke yo macco yaṃ puññañca yaṃ pāpañca ubho kamme kurute karoti, tassa paralokagatassa maccassa taṃ puññapāpadvayaṃ sakaṃ hoti. Paralokaṃ gato macco taṃva puññapāpadvayaṃ ādāya paralokaṃ gacchati, chāyā gacchantaṃ sattaṃ anapāyinī iva, evaṃ assa paralokagatassa maccassa taṃva puññapāpadvayaṃ anugaṃ hoti.

因而世尊问道，问毕说出『二者』等否定之词。在此世间，众生命造作功德与恶业时，临命终时此众生命带着所造功德与恶业之业力。临终去世的生命正是带着这些功德与恶业离去，生命如影相随永无间断；经过终时的生命亦如此带着这功德与恶业业因。

Tasmā paṇḍito samparāyikaṃ samparāye phalanibbattāpakaṃ kalyāṇaṃ nicayaṃ nicayanto hutvā kareyya. Pāṇinaṃ paralokasmiṃ puññāni patiṭṭhā honti, iti bhagavā āhāti yojanā kātabbā. Idaṃ ‘‘rājā pasenadī’’tiādikaṃ suttaṃ kosalarañño vacanabhāvato paravacanaṃ hoti. ‘‘Evametaṃ , mahārāja, evametaṃ mahārājā’’tiādikā anugīti bhagavato vacanabhāvato sakavacanaṃ hoti. Idaṃ dvayaṃ vacanaṃ sakavacanañca paravacanañca hoti. (10)

因此，智者应当确立能够促使未来世果实生起的善法终极归处，坚定不移地专注于此。众生肉体消亡后，善业功德将持续存在；世尊以此教导，我们应当深思并付诸实践。所谓“国王巴谢那帝”等经文，依照迦萨拉国王之语，属于对他人教诲的转述。句中“如是，尊贵国王，如是，尊贵国王”乃是对世尊言说内容的重复应答。此类双语句既是直接语，也包括转述语。

§118

118. Pañhe pucchite idaṃ dukkhasaccaṃ abhiññeyyaṃ, idaṃ samudayasaccaṃ pahātabbaṃ, idaṃ maggasaccaṃ bhāvetabbaṃ, idaṃ nirodhasaccaṃ, phalaṃ vā sacchikātabbaṃ, ime kusalākusalā dhammā evaṃ kusalākusalabhāvena gahitā anavajjasāvajjabhāvena vā gahitā sukhavipākadukkhavipākabhāvena vā gahitā, idaṃ iṭṭhavipākaṃ idaṃ aniṭṭhavipākaṃ phalaṃ nibbattayaiti evaṃgahitānaṃ tesaṃ kusalākusaladhammānaṃ ayaṃ vuḍḍhi attho, ayaṃ hāni atthoti. Iti idaṃ ‘‘pañhe pucchite’’tiādikaṃ suttaṃ vissajjanīye atthe vācakañāpakabhāvena pavattanato vissajjanīyaṃ nāma.

问答中说：应当证悟此苦谛、应当断除此集谛、应当修习此道谛、应当证入此灭谛并获果报。所有善恶法依其善恶性质分为正行或恶行，且依其具无漏或不净通达性分为无漏或有漏，依其果报性质分为安乐果报或苦果报，亦即所谓所喜及所不喜的果报。就是这些善恶法的增长和减少即生长与消减的缘故。因此，这段“问答”的经文旨在开启并说明苦谛等四圣谛所含义理，应当被接受为正确的义理。

‘‘Uḷāro buddho bhagavā’’ti iminā padena buddhauḷārataṃ ekaṃseneva ekakoṭṭhāseneva niddise. ‘‘Svākkhāto dhammo’’ti iminā padena dhammasvākkhātataṃ ekaṃseneva ekakoṭṭhāseneva niddise. ‘‘Suppaṭipanno saṅgho’’ti iminā padena saṅghasuppaṭipattiṃ ekaṃseneva ekakoṭṭhāseneva niddise ‘‘sabbe saṅkhārā aniccā’’ti iminā padena saṅkhārāniccataṃ ekaṃseneva niddise. ‘‘Sabbe saṅkhārā dukkhā’’ti iminā padena saṅkhāradukkhataṃ ekaṃseneva niddise. ‘‘Sabbe dhammā anattā’’ti iminā padena dhammānattataṃ ekaṃseneva niddise. ‘‘Sabbe saṅkhārā anattā’’ti avatvā ‘‘sabbe dhammā anattā’’ti vuttena iminā padena saṅkhārehi aññaṃ yaṃ vā pana maggaphalanirodhasamāpattidhammajātaṃ atthi, taṃ maggaphalanirodhasamāpattidhammajātampi evaṃjātiyaṃ evaṃ ekaṃsabyākaraṇīyanti maggaphalanirodhasamāpattidhammajātassāpi anattataṃ ekaṃseneva niddiseti yojanā. Idaṃ ‘‘uḷāro’’tiādikaṃ suttaṃ vissajjanīye buddhauḷāratādike vācakañāpakabhāvena pavattanato vissajjanīyaṃ nāma.

「圣者世尊光辉显耀」此语用以指示佛陀的光明壮丽，如同独立而庄严的殿堂。「法已如实宣说」此语用以表明法义的正畅展显，如同独立而完整的殿堂。「僧团修行圆满」此语指示僧团正确修行的圆满，如独立成就的殿堂。「诸行无常」此语指示诸行法的无常性质，如庄严独立之殿堂。「诸行皆苦」此语以显诸行法苦谛为内涵，如庄严独立之殿堂。「诸法无我」此语指出诸法无我义，犹独立成为庄严之殿。从“诸行无我”变为“诸法无我”时，若诸行中有其他与道果断灭成就相关现象，则这些现象亦属于道果断灭成就现象的无我，亦应如此说明。故此种说法所指即道、果、灭、证、解脱等因素一切皆无我，如庄严独立之殿堂。此“光辉显耀”等几段经文，是讲述佛陀光辉庄严等内容的开示，应被接受为正确义理。

Naradammasārathi ākaṅkhato te bhagavato manasā sabbaññutaññāṇasahitādimanasā vicintitaṃ ñeyyadhammaṃ devā manussā sabbe pāṇino na jaññā na jāneyyuṃ. Santaṃ araṇaṃ samādhiṃ nisevato te bhagavato manasā vicintitā kasiṇāpi sabbe pāṇino na jaññā na jāneyyuṃ. Kasiṇāpi vā kasiṇārammaṇāya paññāyapi na jaññā na jāneyyuṃ. Kasiṇāpīti ettha ca ‘‘kasiṇāyapī’’ti vattabbepi ya-kāra lopavasena ‘‘kasiṇāpī’’ti vuttaṃ. Atha vā ‘‘yaṃ ākaṅkhati yaṃ ākaṅkhanaṃ karoti, taṃ ākaṅkhanaṃ kiṃ katama’’nti pucchitaṃ pañhaṃ aññesaṃ avisayattā avissajjanīyaṃ hotīti yojanā. Idaṃ ‘‘ākaṅkhato’’tiādikaṃ suttaṃ avissajjanīye visaye vācakañāpakabhāvena pavattanato avissajjanīyaṃ nāma.

对于诸法法则之导引者，世尊心念企盼，于内在明了智慧等心念中深思熟虑，乃其所当了知之法，是诸天人、人间等一切众生无从洞悉不知的。安静于内心净土的禅定中，世尊心念周详考察，对于遍胜境界之色相内涵，众生亦无从确知见解。并且对于色相所具之智慧，众生亦无从认识。此处“色相及智慧”应解释为“色相心的适应现象”，亦即“色相本身”，谓其后文“任何正法道果断灭显现均属色相”，故此“色相”意指可被认识的法境。又问：『所企盼、所进行的企盼究竟为何』？此问并非杂乱无序故而不可接受，而是指示深入探究也不可舍弃。是故，名为“企盼”等经文，于不可舍弃之理趣中开启，故应予接受。

Bhagavā sīlakkhandhe sīlakkhandhahetu ettako etaparimāṇo, bhagavā samādhikkhandhe samādhikkhandhahetu ettako etaparimāṇo, bhagavā paññākkhandhe paññākkhandhahetu ettako etaparimāṇo, bhagavā vimuttikkhandhe vimuttikkhandhahetu ettako etaparimāṇo, bhagavā vimuttiñāṇadassanakkhandhe vimuttiñāṇadassanakkhandhahetu ettako etaparimāṇo, bhagavā iriyāyaṃ kāyavacīsamācāre kāyavacīsamācārahetu ettako etaparimāṇo, bhagavā pabhāve ānubhāvahetu ettako etaparimāṇo, bhagavā hitesitāyaṃ mettāhetu ettako etaparimāṇo, bhagavā karuṇāyaṃ karuṇāhetu ettako etaparimāṇo, bhagavā iddhiyaṃ iddhividhahetu ettako etaparimāṇoti avissajjanīyoti yojanā. Idaṃ ‘‘ettako’’tiādikaṃ suttaṃ avissajjanīye visaye vācakañāpakabhāvena pavattanato avissajjanīyaṃ nāma.

世尊在戒蕴中作为戒蕴缘起的因的数量与种类依此如此，在定蕴中作为定蕴缘起的因的数量与种类依此如此，在慧蕴中作为慧蕴缘起的因的数量与种类依此如此，在解脱蕴中作为解脱蕴缘起的因的数量与种类依此如此，在解脱见知蕴中作为解脱见知蕴缘起的因的数量与种类依此如此，世尊在行于身口举止的行为中作为行为缘起因的数量与种类依此如此，世尊在光明的现起中作为现起因的数量与种类依此如此，世尊在慈悲意愿中作为慈愿缘起因的数量与种类依此如此，世尊在悲悯意愿中作为悲愿缘起因的数量与种类依此如此，世尊在神通上作为神通缘起因的数量与种类依此如此，此等皆应被接纳。故名“因如此”经文乃于不可舍弃题材中起引导作用，应予接受。

Bhikkhave, arahato sammāsambuddhassa tathāgatassa loke uppādā uppādahetu tiṇṇaṃ ratanānaṃ uppādo sambhavati, āyatiṃ buddharatanassa uppādo sambhavati, ekassa buddharatanassa dharamānakkhaṇena hi aññassa buddharatanassa anuppajjanato āyatinti vuttaṃ, dhammaratanassa uppādo sambhavati, saṅgharatanassa uppādo sambhavatīti tīṇi ratanāni. ‘‘Tāni tīṇi ratanāni guṇato kiṃpamāṇānī’’ti pucchite sati tāni tīṇi ratanāni guṇato etaparimāṇānīti na vissajjitabbānīti yojanā. Idaṃ ‘‘tathāgatassā’’tiādikaṃ suttaṃ avissajjanīye visaye vācakañāpakabhāvena pavattanato avissajjanīyaṃ nāma.

比库们，阿拉汉、正自觉世尊如来在世间的出现、出现的缘由，乃三宝产生，三宝的出现时长亦有定数。佛宝的显现有其时长，因一佛宝决灭后另一佛宝未现时，期间即为佛宝未住故。法宝的出现亦然，僧宝的出现亦然，所以称为三宝。有人问：“这三宝依品质大小如何衡量？”当此问时，当知三宝依其品质具有相应大小量，故不可舍弃。是为“如来……”经文，于不可舍弃之题材上展开，故名应予接受。

Buddhavisayo puggalaparo puggalapadhāno pañho avissajjanīyo, buddhavisayāva puggalaparoparaññutā avissajjanīyā. Bhikkhave, avijjānīvaraṇānaṃ sattānaṃ pubbā koṭi na paññāyati taṇhāsaṃyojanānaṃ, sakiṃ nirayaṃ sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ tiracchānayoniṃ sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ pettivisayaṃ sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ asurayoniṃ sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ deve sandhāvataṃ saṃsarataṃ sattānaṃ, sakiṃ manusse sandhāvataṃ saṃsarataṃ sattānaṃ pubbā koṭi na paññāyati na dissati na upalabbhatīti. ‘‘Sā pubbā koṭi katamā’’ti kenaci kataṃ pucchanaṃ avissajjanīyaṃ saṃsārassa pubbakoṭiyā abhāvato avissajjanīyaṃ hoti. ‘‘Na paññāyatī’’ti desanā sāvakānaṃ ñāṇavekallena katā, na attano ñāṇavekallena. ‘‘Na paññāyatī’’ti desanā attano ceva sāvakānañca ñāṇavekallena kātabbā siyāti codanaṃ manasi katvā ‘‘duvidhā buddhānaṃ bhagavantānaṃ desanā’’tiādi vuttaṃ. Attā upanetabbo etissā desanāyāti attūpanāyikā. Paro upanetabbo etissā desanāyāti parūpanāyikā. ‘‘Katamā attūpanāyikā desanā, katamā parūpanāyikā desanā’’ti pucchitabbattā niyametvā dassetuṃ ‘‘na paññāyatī’’tiādi vuttaṃ. ‘‘Na paññāyatī’’ti desanā sāvakānaṃ netabbānaṃ vasena desitattā parūpanāyikā desanā nāma, ‘‘natthi buddhānaṃ bhagavantānaṃ avijānanā’’ti desanā attano netabbassa vasena desitattā attūpanāyikā desanā nāma. ‘‘Natthi buddhānaṃ bhagavantānaṃ avijānanā’’ti vuttattā pubbāya koṭiyā abhāvato eva na paññāyatīti viññāyati, bhagavato ñāṇassa paññāpanaṃ kātuṃ asamatthattā na paññāyatīti na viññāyati tena aṭṭhakathāyaṃ ‘‘natthi buddhānaṃ bhagavantānaṃ avijānanāti etena purimāya koṭiyā abhāvato eva na paññāyati, na tattha ñāṇassa paṭighātoti dassetī’’ti (netti. aṭṭha. 118) vuttaṃ.

世尊所宣说之境，个别之境皆在其外，究竟难以丧失者。因世尊所导之境，个别境外之彼岸不可丧失。比库们，愚痴所覆障之众生，上古无量劫以来，不曾觉知渴爱之缚绊者，有些受苦于地狱，流转轮回；有些流转于畜生道；有些流转于饿鬼道；有些流转于阿修罗道；有些流转于天道；有些流转于人道；上古无量劫以来，此等众生对愚痴所覆障因缘，既不得觉知，亦不显现，亦未能证得。『此所谓上古无量劫为何？』有人问，此语不可失者，缘无量劫前之存在而不可失。『何以不觉知？』此是由声闻弟子以智慧独照，未得自己智慧独照所宣说之法。『何以不觉知？』此是由自觉与弟子分别以智慧独照而须宣说，心中生起此疑问：『世尊两种开示法如何？』此当自摄所示之讲说是自摄法，彼摄之讲说是彼摄法。『何者为自摄之讲说，何者为彼摄之讲说？』当依律而问而示之，于曰『不觉知』之说。『不觉知』之说若以弟子未能具足智慧观照为由所说，则为彼摄讲说；若以无世尊之愚痴为由所说，则为自摄讲说。『无世尊愚痴』之说，因无上古无量劫前故，故称不觉知，世尊智慧不能示现，故称不觉知。据注疏云『无世尊愚痴』者，是因无量劫前故不得觉知，非智慧所障。此理已被释意。

‘‘Kathaṃ pana buddhānaṃ bhagavantānaṃ avijānanāya natthibhāvovijānitabbo’’ti vattabbattā avijānanāya natthibhāvaṃ jānāpetuṃ ‘‘yathā bhagavā kokālikaṃ bhikkhu’’ntiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘yaṃ pana atthi, taṃ aññesaṃ appameyyampi bhagavato na appameyyanti bhagavato sabbattha appaṭihatañāṇataṃ dassetuṃ ‘yathā bhagavā kokālikaṃ bhikkhuṃ ārabbhā’tiādimāhā’’ti vuttaṃ. Bhagavā kokālikaṃ bhikkhuṃ ārabbha ‘‘kīva dīghaṃ nu kho, bhante, padume niraye āyuppamāṇa’’nti pañhaṃ pucchitvā nisinnaṃ aññataraṃ bhikkhuṃ yathā yena pakārena ‘‘seyyathāpi…pe… āghātetvā’’ti evamāha. Tato tena pakārena avijānanāya natthibhāvo vijānitabboti attho gahetabbo.

『然世尊无愚痴之义如何知晓？』当宣说无愚痴因缘，如佛启示对年老比库之教化开示等语。注疏云：『存在者，世尊虽对他人不可度量，对自己则无量无碍，能示现无断无碍之智慧。故如世尊劝导年老比库等语。』佛启示年老比库曰：『长寿安乐否？』比库以不同方式回应，佛因由此而知世尊无愚痴之本质义，意欲示此理。

Bhikkhu, tvaṃ sallakkhehi, kokāliko vīsatikhāriko kosalako tilavāho rāsiṃ katvā ṭhapito, tato tilato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya, so vīsatikhāriko kosalako tilavāho iminā uddharānupakkamena khippataraṃ parikkhayaṃ pariyādānaṃ seyyathāpi gaccheyya, eko abbudo nirayo parikkhayaṃ pariyādānaṃ na tveva gaccheyya. Vīsati abbudā nirayā tattake kāle parikkhayaṃ pariyādānaṃ seyyathāpi gaccheyyuṃ, evameva eko nirabbudo nirayo tattake kāle parikkhayaṃ pariyādānaṃ na tveva gaccheyya. Esa nayo sesesupi. Sāriputtamoggallānesu cittaṃ āghātetvā padumaṃ nirayaṃ kokāliko bhikkhu upapanno kho, bhikkhu, tvaṃ evaṃ sallakkhehīti bhagavā āhāti yojanā. Bhagavā ‘‘ayaṃ appameyyo ayaṃ asaṅkhyeyyo’’ti vā na kiñci āha. ‘‘Tasmiṃ appameyye katamo appameyyo, tasmiṃ asaṅkhyeyye katamo asaṅkhyeyyo’’ti kenaci kataṃ pucchanaṃ buddhavisayattā avissajjanīyaṃ. Idaṃ appameyyaasaṅkhyeyyasuttaṃ vuttanayena avissajjanīyaṃ. (11)

比库啊，汝应留意：有人以二十担重量芒秸堆置，常年定期每年逐粒取出之，比作二十担重秸堆之消灭缓慢；有一地狱恶趣生灵终不消亡。若二十担秸堆能缓慢消灭，地狱恶趣虽多亦能缓灭。而一恶趣生灵永无消灭者，示无量生死之实据。此理类比完备。世尊告沙利族长老等曰：『此甚深不可度、甚深无量』，或默许而无多言。『何为此甚深不可度、无量？』有人以此由来问。此为不可失之甚深无量法之根由，谓如此无量且不可度之法。

§119

119.‘‘Yadā so upako’’tiādīsu yojanā pākaṭā.

第119。如是灭除等量出生苦因之缘，举例明显。

‘‘Kathaṃ kena pakārena jino’’ti upakena kataṃ pucchanaṃ ‘‘kilesappahānapakārena jino’’ti vissajjanīyattā vissajjanīyaṃ. ‘‘Kena pakārena jino’’ti upakena kataṃ pucchanaṃ ‘‘pāpakānaṃ dhammānaṃ jitattā jino’’ti vissajjanīyattā vissajjanīyaṃ. ‘‘Katamo jino’’ti kataṃ pucchanaṃ ‘‘rūpādiko jino’’ti vā ‘‘rūpādikaṃ muñcitvā añño jino’’ti vā vissajjetuṃ asakkuṇeyyattā avissajjanīyaṃ. ‘‘Katamo āsavakkhayo, katamo rāgakkhayo, katamo dosakkhayo, katamo mohakkhayo’’ti kataṃ pucchanaṃ ‘‘nibbānaṃ āsavakkhayo’’ti vā ‘‘arahattamaggo āsavakkhayo’’ti vā ‘‘arahattaphalaṃ rāgakkhayo’’ti vā iti evamādinā vissajjanīyattā vissajjanīyaṃ. ‘‘Kittako āsavakkhayo, kittako rāgakkhayo, kittako dosakkhayo, kittako mohakkhayo’’ti kataṃ pucchanaṃ ‘‘ettako etaparimāṇo āsavakkhayo’’ti evamādinā avissajjanīyattā avissajjanīyaṃ. Idaṃ vuttappakāraṃ suttaṃ vuttanayena vissajjanīyañca avissajjanīyañca hoti. (12)

『如何以何法令世尊成道？』以除烦恼之法问，以此为不可失且应失之讲说。『以何因令世尊成道？』以克服恶法为由讲说，以此为不可失且应失之因缘解说。『何者为胜？』以色法驱除为由，或放弃色法成就胜义，以此为不可失且不可失之理说。『何为烦恼灭？何为贪业灭？何为嗔业灭？何为痴业灭？』以涅槃即烦恼灭，阿拉汉道即烦恼灭，阿拉汉果即贪业灭等，如是问答，标示不可失亦应失之义理。『何为烦恼量、何为贪业量、何为嗔业量、何为痴业量？』如是问答，定其数为此彼，示不可失且应失之境理。此种时问讲说式为不可失且应失义理。

‘‘Tathāgato satto atthī’’ti pucchanaṃ ‘‘pañcakkhandhe upādāya paññāpetabbo sattabhūto atthī’’ti vissajjanīyattā vissajjanīyaṃ. ‘‘Atthi rūpa’’nti kataṃ pucchanaṃ rūpassa vissajjamānattā ‘‘āmantā’’ti vissajjanīyattā vissajjanīyaṃ, ‘‘rūpaṃ tathāgato’’ti kataṃ pucchanaṃ tathābhāvato alabbhanato avissajjanīyattā avissajjanīyaṃ. ‘‘Rūpavā tathāgato’’tiādīsupi esa nayo yathāsambhavaṃ yojetabbo. Idaṃ vuttappakāraṃ suttaṃ vuttanayena vissajjanīyañca avissajjanīyañca hoti.

『如来存在否？』问曰：『依五蕴取有者谓之其存在耶？』以此为不可失且应失之义理破说。『色蕴存在否？』言色法有而当舍；亦有色为涅槃非所得，则为不可失且应失之论。『有色如来等论』亦当依理合摄。此理类问答讲说特征，既不可失又应失之道理。

‘‘Passati bhagavā dibbena cakkhunā…pe… yathākammūpage satte pajānātī’’ti kataṃ pucchanaṃ ‘‘passati bhagavā’’ti vā…pe… ‘‘pajānāti bhagavā’’ti vā vissajjanīyattā vissajjanīyaṃ. ‘‘Katame sattā, katamo tathāgato’’ti kataṃ pucchanaṃ paramatthato alabbhanato avissajjanīyattā avissajjanīyaṃ.

“世尊以神眼观察……如前所说，譬如有行动之众生，观察知之”，此问问所为何？问曰：“世尊见否？”或问“世尊知否？”，此为明示者应当明示之。所谓“何等众生，何等如来”，此问从根本无得而究竟明示者不明示。

‘‘Atthitathāgato’’ti kataṃ pucchanaṃ heṭṭhā vuttanayena vissajjanīyaṃ. ‘‘Atthi tathāgato paraṃ maraṇā’’ti kataṃ pucchanaṃ ‘‘atthi tathāgato paraṃ maraṇā’’ti vissajjamāne sati ca idhaloko eva paralokoti āpajjati, ‘‘natthi tathāgato paraṃ maraṇā’’ti vissajjamāne sati ca idhalokato añño paralokoti āpajjati, tasmā avissajjanīyattā avissajjanīyaṃ. Idaṃ vuttappakāraṃ suttaṃ vissajjanīye visaye ca avissajjanīye visaye ca vācakañāpakabhāvena pavattanato vissajjanīyañca avissajjanīyañca hoti.

“存有如来”此问依下文所说则为应明示。谓“如来之后有死亡 ”此问，明示“如来之后有死亡”时，在此世界中存在时，此时则现生他方；“如来之后无死亡”时，在此界存时，则现生别他世界，因而不明示。此为所说的因缘，其经文就应明示与不应明示之义体阐发，故称应明示亦称不应明示。

§120

120. Nānāvidhaṃ vissajjanīyāvissajjanīyasuttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ suttaṃ kamma’’nti pucchitabbattā ‘‘tattha katamaṃ kamma’’ntiādi vuttaṃ.

第120条，诸种应明示与不应明示之经，由上师所根本定断，由我等亦知之。被问“何经何法”时，云如所说。

‘‘Antakenādhipannassā’’tiādīsu attho heṭṭhā vuttanayattā pākaṭo ‘‘maraṇenābhibhūtassa…pe… chāyāva anapāyinī’’ti idaṃ suttaṃ puññakammapāpakammadvaye vācakañāpakabhāvena pavattanato kammaṃ nāma.

“被敌所胜”诸义，于下文所说明显，为明显明说。谓“因死亡所压……其影无尽”，此经因示善恶业二者之意义及作用，故名为业。

Bhikkhave, tumhe puna caparaṃ kammaṃ sallakkhetha. (Anuṭṭhānagilānaṃ) anuṭṭhānagilānassa pīṭhasamāruḷhaṃ pīṭhasamāruḷhassa bālaṃ bālassa vā mañcasamāruḷhaṃ mañcasamāruḷhassa bālaṃ bālassa vā chamāyaṃ bhūmiyaṃ semānaṃ semānassa sayantassa bālaṃ bālassa vā kāyena duccaritāni vācāya duccaritāni manasā duccaritāni pāpakāni yāni kammāni pubbe pubbakāle vā atīte anekakappakoṭisatasahasse vā assa bālena katāni, tāni pāpakāni kammāni tamhi pīṭhasamāruḷhādisamaye olambanti viya upaṭṭhahanti ajjholambanti viya upaṭṭhahanti abhippalambanti viya upaṭṭhahanti. Bhikkhave , mahataṃ mahantānaṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyaṃ seyyathāpi olambanti ajjholambanti abhippalambanti yathā, bhikkhave, evameva bālaṃ…pe… abhippalambanti. Bhikkhave, tatra tasmiṃ upaṭṭhānākāre upaṭṭhānākārahetu bālassa katapāpassa evaṃ parivitakko hoti ‘‘me mayā kalyāṇaṃ akataṃ vata, me mayā kusalaṃ akataṃ vata, bhīruttāṇaṃ kataṃ vata, me mayā pāpaṃ kataṃ vata, me mayā luddaṃ kataṃ vata, me mayā kibbisaṃ kataṃ vata, bho agilāna sappurisa akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ yāvatā gati duggati atthi, taṃ gatiṃ ahaṃ pecca gacchāmī’’ti evaṃ parivitakko hoti. Evaṃ vitakkento so bālo socati kilamati paridevati, urattāḷiṃ kandati sammohaṃ āpajjatīti yojanā.

比库们，当复说业。“(无法自控的)烦恼之业” 如同由烦恼所引发身心恶习，如身心恶行，口恶语，意恶念，乃至以往诸多劫亿万岁所作，皆为恶业。于烦恼根生之时，如同攀援山峰或向其攀缘之儿童，或荡秋千之儿童，以身体作恶，言语身心行恶业，这些恶业向烦恼之底类似攀缘、抱持、支撑者。诸比库们，山峰宏伟如大山之顶峰，黄昏时其影子依附大地，如同攀援、摇摆、支撑，亦如儿童恶行向烦恼攀缘。诸比库们，于此依缘之法，烦恼所致恶业，常使人反覆思惟：“我未尝为善，我未曾为妙，我曾为懦弱我曾为恶，我曾犯瘴疫，我曾犯毒瘟；于未行善、未行妙、不勇猛中，恶业遍及，如此下贱之行为，导致恶趣”，于此思惟，便忧愁哀伤悲悯，苦苦忧恼，痛哭哀号，沉迷于迷妄这是其果。

Pabbatakūṭānaṃ chāyā nāma sūriyuggamanakālepi pathaviyā olambantīpi chāyā hāyanavasena olambanti. Sāyanhasamayaṃ pana chāyā vaḍḍhanavasena olambanti, tatheva kammānipi tasmiṃ kāle vaḍḍhanavasena upaṭṭhahanti, tasmā tameva vaḍḍhanupaṭṭhānaṃ sandhāya ‘‘sāyanhasamaya’’nti vuttaṃ. Sukkapakkhepi yojanā kaṇhapakkhe yojanānusārena kātabbā. Idaṃ ‘‘puna capara’’ntiādikaṃ suttadvayaṃ kusalakammaakusalakammesu vācakañāpakabhāvena pavattanato kammaṃ nāma.

山峰之影，吾人于日出时倚附于地，并不显著依附；黄昏时影子加重依附，亦如业于此时加重依附，故名为黄昏加重依附。于旺盛之时，应于黄昏之际，此依附应作。盛及衰两期，依附之法分明。此“复复言业”及相关经文，表明善恶业为意所依托，故为业名。

Nānāvidhaṃ kammaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamo vipāko’’ti pucchitabbattā tattha katamo vipāko’’tiādi vuttaṃ. Tattha tesu aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānesu katamo vipākoti pucchati. Bhikkhave, vo tumhehi ye manussattasaddhāpaṭilābhādayo paṭiladdhā, te manussattasaddhāpaṭilābhādayo vo tumhākaṃ lābhā bhavanti. Tumhehi pabbajitvā yaṃ catupārisuddhisīlādisampādanaṃ laddhaṃ, taṃ catupārisuddhisīlādisampādanaṃ vo tumhākaṃ suladdhaṃ bhavati. Bhikkhave, yo buddhuppādo navamo khaṇo tumhehi laddho, so buddhuppādo navamo khaṇo vo tumhākaṃ brahmacariyavāsāya paṭiladdho bhavati.

各种不同的业由老师加以确定，吾等亦已知晓。因应所问“何为果报”，其中说到的“何为果报”等内容，即在二十八种世俗等教法原则中，问及何者为果报。比库们，诸位若能得人天信解，即是获得人天信解的果报，此果报即为诸位的利益。诸位出家后所获得的四种清净戒律等修成，这四种清净戒律等修成对诸位来说是容易获得的。比库们，当世间出现第九佛出世之时，诸位所获得的第九佛出世相续，必定成为诸位严持梵行的资粮。

Bhikkhave, mayā chaphassāyatanikā nāma nirayā diṭṭhā, tattha tesu diṭṭhesu chaphassāyatanikesu nāma nirayesu yaṃ kiñci rūpaṃ cakkhunā passati, taṃ aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ. Akantarūpaṃyeva passati, no kantarūpaṃ. Amanāparūpaṃyeva passati, no manāparūpaṃ.

比库们，我所见诸受触色所构成的地狱名为苦触六界地狱，在那些地狱中，诸受苦触六界地狱里用眼睛所见的诸色皆为不善颜色，非善妙颜色。皆为无迷颜色，非有迷颜色。皆为无染颜色，非有染颜色。

Yaṃ kiñci saddaṃ sotena…pe… ghānena…pe… jivhāya…pe… kāyena…pe… yaṃ kiñci dhammaṃ manasā vijānāti, taṃ aniṭṭhadhammaṃyeva vijānāti, no iṭṭhadhammaṃ. Akantadhammaṃyeva vijānāti, no kantadhammaṃ. Amanāpadhammaṃyeva vijānāti, no manāpadhammanti pāṭho yutto. ‘‘Aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpa’’ntiādipāṭho ayutto, katthaci pāḷiyaṃ ayuttapāṭho diṭṭho. Sukkapakkhe vuttanayavipariyāyena yojanā kātabbā. Ayaṃ vuttappakārā ‘‘lābhā vo, bhikkhave’’tiādiko pāṭho vipāke vācakañāpakabhāveneva pavattanato vipāko nāma.

凡是用耳能闻所有音声……用鼻能嗅所有香气……用舌能尝所有味道……用身能触所有触物……用意智能知所有法，诸法亦皆为不善法，非善法。皆为无迷法，非有迷法。皆为无染法，非有染法，此是合论经文所说。又有经文说：“唯认识不善之法，非认识善法”等，亦含有相近之意，于某些地方可作巴利语对应的经文对照。这种经文所表达的，乃以“诸位诸比库所得利益”等为主题展开，因此由“利益”的语义含义而起，称名业果为果报。

Mārisā niraye paccamānānaṃ amhākaṃ sabbaso nimujjanaummujjanavasena saṭṭhivassasahassāni paripuṇṇāni, nirayassa anto pariyosānaṃ kadā kasmiṃ kāle bhavissati.

魔头于地狱中现行全然陷溺轮转降沉共满六万岁之久，地狱之终结何时将至？

Nirayassa anto pariyosānaṃ natthi. Nirayassa anto pariyosānaṃ kuto atthi? Nirayassa anto pariyosānaṃ amhākaṃ na paṭidissati. Mārisā, yadā tumhe ca ahañca seṭṭhiputtā jātā, tadā tuyhaṃ tumhākañca mayhaṃ mama ca pāpaṃ hi yasmā pakataṃ pakārehi kataṃ, tasmā nirayassa anto pariyosānaṃ amhākaṃ na dissatīti ayaṃ pāṭho vipāke vācakañāpakabhāvena pavattanato vipāko nāma. (13)

地狱之终结并无。地狱终结如何能有？地狱终结吾等不可得见。魔头，当尔时汝等与我皆为富人之子，因汝我所作恶事已显现成现，故吾等不可得见地狱终结，故此文因其果报的语义含义而出现，称此为果报。

§121

121. Adhammacārī naro kusaladhammesu pamatto hi yasmā hoti, tasmā so adhammacārī pamatto naro yahiṃ yahiṃ yaṃ yaṃ duggatiṃ gacchati, taṃ taṃ gacchantaṃ adhammacāriṃ naṃ naraṃ attanā carito so dhammova hanati. Kimiva hanati? Sayaṃ attanā gahito kaṇhasappo gaṇhantaṃ janaṃ hanati yathā, evaṃ attanā carito adhammo adhammacāriṃ naṃ hanati. ‘‘Na hi dhammo adhammo cā’’tiādigāthāya attho pākaṭo. Idaṃ suttadvayaṃ kamme ca vipāke ca vācakañāpakabhāvena pavattanato kammañca vipāko ca hoti.

121. 行不法之人因懈怠懈怠不修善法，故为行不法懈怠之人。无论其往何处，随处入何恶道，彼往恶途之行止行为，乃是自身所害，自身所毁。何以故？如同被黑蛇所持而杀的众生，彼自害自身不法之行，自损己身。经言‘善非不善之法’等含义明显。此两部经文以业与果报之语义含义而反复出现，故名业及果报。

Bhikkhave, tumhe puññānaṃ mā bhāyittha; bhikkhave, yadidaṃ yaṃ idaṃ ‘‘puññānī’’ti adhivacanaṃ pavattaṃ; etaṃ ‘‘puññānī’’ti adhivacanaṃ iṭṭhassa kantassa piyassa manāpassa sukhassa sukhavipākajanakassa kammassa adhivacanaṃ hoti. Bhikkhave, ahaṃ dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ paccanubhūtaṃ iṭṭhaṃ kantaṃ piyaṃ manāpaṃ abhijānāmi kho. ‘‘Kathaṃ abhijānāmī’’ti ce puccheyya , pubbe satta vassāni mettacittaṃ mettāya sahitaṃ dutiyajjhānacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe imaṃ lokaṃ manussalokaṃ puna na āgamāsiṃ. Satta saṃvaṭṭavivaṭṭakappeti cettha saṃvaṭṭaggahaṇena saṃvaṭṭaṭṭhāyī, vivaṭṭaggahaṇena vivaṭṭaṭṭhāyīpi gahitāti veditabbā. Sesesupi evameva gahetabbo. Bhikkhave, saṃvaṭṭamāne kappe ahaṃ ābhassarūpago homi, vivaṭṭakappe suññaṃ brahmavimānaṃ upapajjāmi. Bhikkhave, tatra brahmavimāne tatra upapajjamāne upapajjamānahetu ahaṃ brahmā homi, aññe mahānubhāvena abhibhavanato abhibhū, aññehi anabhibhavanato anabhibhūto mahābrahmā homi, aññadatthu ekaṃsena daso ahaṃ vasavattī homi.

比库们，不要畏惧功德；比库们，这个“功德”这个词的用法出现了，所谓功德这个词，是指令人喜欢、令人愉悦、令人称心的、能生和乐果报的行为。比库们，我认识到自己长期所造作的功德，是长期所亲身体会的宜人、可爱、喜悦的境界。若有人询问我如何认识这功德，我便说：以前七年以慈心并入第二禅定思想修习，七个轮回期间不再降生于此人间界。此处所说的七个轮回，需理解为轮回的发生及轮回的结束，皆有所对应。其他同样之理亦应如此理解。比库们，在生轮回时期我往生光明之境，死轮回时期则生空无的梵天宫殿。比库们，在那梵天宫殿降生时，我因缘所致成为梵天，以广大威力而能摄伏他者，不为他人摄伏而被摄伏，称为大梵天；某时我唯一成为十方诸天之主。

Bhikkhave, ahaṃ devānamindo sakko chattiṃsakkhattuṃ ahosiṃ kho, dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto cakkaratanādisattaratanasamannāgato cakkavattirājā anekasatakkhattuṃ ahosiṃ, padesarajjassa rājabhāve ko pana vādo.

比库们，我曾为天帝萨咖，曾治理三十八夷族，曾为法王正法王，治理四方，称号为胜利者，统摄诸城市诸邦国，为轮转宝座之王，乃至多百方治理者，掌控许多部族领土，享有王的威权，镇守境地，安住国土，岂容有争执纷争？

Bhikkhave, tassa cakkavattirājabhūtassa mayhaṃ etaṃ parivitakkanaṃ ahosi ‘‘yena phalena yena vipākena ahaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo amhi, taṃ idaṃ phalaṃ kissa kammassa phalaṃ nu kho, so ayaṃ vipāko kissa kammassa vipāko nu kho’’ti etaṃ parivitakkanaṃ ahosi. Bhikkhave, tassa vitakkentassa mayhaṃ etaṃ parivitakkanaṃ ahosi ‘‘yena phalena yena vipākena ahaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo amhi, me pavattaṃ taṃ idaṃ phalaṃ tiṇṇaṃ kammānaṃ phalaṃ kho, so ayaṃ vipāko tiṇṇaṃ kammānaṃ vipāko kho, seyyathidaṃ katamesaṃ tiṇṇaṃ kammānaṃ phalaṃ vipāko? Dānassa damassa saṃyamassāti tiṇṇaṃ kammānaṃ phalaṃ vipāko’’ti etaṃ parivitakkanaṃ ahosīti avocāti yojanā.

比库们，当我为轮转宝座王时，我曾思惟此等因果：我现在拥有如此广大势力与大威德，是何种业所致？此为何果？又此果报，来自于何业？我心作此思惟时，得作答曰：你现在拥有如此广大威德，是因过去所作三种业的果报。这三种业果报是什么呢？即布施、持戒和禅定三种业的果报。

Tattha tasmiṃ ‘‘mā, bhikkhave, puññānaṃ bhāyitthā’’tiādike sutte yañca dānaṃ, yo ca damo, yo ca saṃyamo atthi, idaṃ dānādittayaṃ kammaṃ, taṃvācakañāpakaṃ suttampi kammaṃ nāma. Tappaccayo taṃkammapaccayo paccayuppannabhūto paccanubhūto yo vipāko atthi, etaṃ vipāke phalampi pakkhipitabbaṃ, ayaṃ vipāko taṃvācakañāpako pāṭhopi vipāko nāma. Cūḷakammavibhaṅgo cūḷakammavipākaputhuttavibhāgo tathā vattabbo.

这里，于经中“比库们，不要畏惧功德”等经文，以及布施、持戒、禅定三种业业及其对应的果报，是经文所称的业。业的条件称为业因，业因的成所及经验称为业果，这个业果是所应分别考虑的，称为果报；即便道理简略，此果报亦称为业果。小业释和小业果联系之异同，也应如此说明。

Todeyyaputtassa subhassa māṇavassa yaṃ suttaṃ bhagavatā desitaṃ, tattha sutte vuttā ye pāṇātipātādayo dhammā appāyukadīghāyukatāya saṃvattanti, ye hiṃsanādayo dhammā bahvābādhaappābādhatāya saṃvattanti, ye usūyanādayo dhammā appesakkhamahesakkhatāya saṃvattanti, ye kodhādayo dhammā dubbaṇṇasuvaṇṇatāya saṃvattanti, ye agāravādayo dhammā nīcakulikauccakulikatāya saṃvattanti, ye maccherādayo dhammā appabhogamahābhogatāya saṃvattanti, ye asallakkhaṇādayo dhammā duppaññapaññavantatāya saṃvattanti. Idaṃ pāṇātipātasattayugaṃ kammaṃ, taṃvācakañāpakaṃ suttampi kammaṃ nāma. Tattha subhasutte yā appāyukadīghāyukatā vuttā…pe… yā duppaññapaññavantatā vuttā, so ayaṃ appāyukadīghāyukatādiko vipāko, taṃvācakañāpakapāṭhopi vipāko. Idaṃ subhasuttaṃ kusalākusalakamme ceva vipāke ca vācakañāpakabhāvena pavattanato kammañca vipāko ca hoti. (14)

于善子托弟子悉达太子处所传佛所说经典中，所述杀生等恶法，会生短命；伤害法则多灾多难；嫉妒生不和；忿恚生恶口；无礼生低劣行为；放逸生贫乏；无智生愚昧。这即是杀生罪七重业，经典称为业。经典中说“短命因成就”、“愚昧因成就”等等，这即是短命因果、愚昧因果。此善法经典，不论善恶业及其果报均具因果性质，称为业及业果。

§122

122. Yo puggalo vacīduccaritaparivajjanena vācānurakkhī bhaveyya, abhijjhādianuppādanena manasā saṃvuto bhaveyya, pāṇātipātādipajahanena kāyena akusalaṃ na kayirā, iti tayo ete kammapathe visodhaye, so puggalo isippaveditaṃ maggaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ ārādhaye ārādhayeyyāti yojanā. Idaṃ ‘‘vācānurakkhī’’tiādikaṃ suttaṃ kusale vācakañāpakabhāvena pavattanato kusalaṃ nāma.

“若人能守护言语，不行恶口，心随无贪，守护身口，不作恶行，如是三善道净除，则此人当修习佛所宣说、圣者八正道，勤修以求解脱。”这“守护言语”等经文因具善因果，被称为善法。

Yassa puggalassa kāyena dukkaṭaṃ duggatisaṃvattaniyakammaṃ natthi, vācāya dukkaṭakammaṃ natthi, manasā dukkaṭakammaṃ natthi, tīhi ṭhānehi uppajjanaṭṭhānehi saṃvutaṃ taṃ puggalaṃ ‘‘brāhmaṇa’’nti ahaṃ vadāmīti yojanā. Idaṃ gāthāvacanaṃ vuttanayena kusalaṃ nāma.

若某人无身业恶业、无言业恶业、无意业恶业，三处皆无生起恶业并受束缚者，此人为“婆罗门”的定义。此句颂言所说者，即为善之意。

‘‘Tīṇimāni, bhikkhave…pe… kusalamūlānī’’ti idaṃ vacanaṃ vuttanayena kusalaṃ. Bhikkhave, kusalānaṃ dhammānaṃ samāpattiyā vijjā pubbaṅgamā hoti, hirī ca ottappañca anudevāti yojanā. Idaṃ vacanaṃ vuttanayena kusalaṃ nāma.

『三种，须菩提……善根之本』此语句所说之善。须菩提，善法成就时，智慧先行，而持戒和正知相随，称此为善。此句所说者，即为善之意。

Māluvā sālaṃ rukkhaṃ onataṃ bhūmiyaṃ patanaṃ karoti iva, tathā yassa janassa accantaṃ dvīsu tīsu bhavesu dussīlyaṃ atthi, so jano attānaṃ onataṃ apāyesu pākaṭaṃ karoti. Anatthakāmo jano yathā anatthaṃ icchati, tathā anatthaṃ karoti yathā, tathā īdiso dussīlo naṃ attānaṃ anatthaṃ karotīti yojanā. Idaṃ ‘‘yassā’’tiādikaṃ vacanaṃ vuttanayena akusalaṃ.

如同柔软的梣树倒伏于松软的土地，若有人在两三世中堕落为恶行，此人必使自性在堕落中明显暴露。无利人者，若欲不利自己，常为不利，如是恶者亦不为自身利益。此为『所谓如是人不为自身利益』的定义，此语句所说者，即为不善之意。

Asmamayaṃ asmasaṅkhātaṃ pāsāṇamaṇimayaṃ vajiraṃ vajirassa uṭṭhānasaṅkhātaṃ pāsāṇamaṇiṃ abhimatthati vidhaṃseti iva, tathā attanā hi sayameva kataṃ attajaṃ attasambhavaṃ pāpaṃ dummedhaṃ pāpaṃ karontaṃ janaṃ abhimatthatīti yojanā. Idaṃ ‘‘attanā hī’’tiādikaṃ vacanaṃ vuttanayena akusalaṃ.

泥石成石，宝石成宝，锋利利器锐利如破坏一切者，譬如自身亲手制造、由自己产生之恶业愚昧恶业害己之人，其恶质为清晰显现。此为『由自己之愚不善业』的定义，此语句所说者，即为不善之意。

Devate kusalehi vivajjitā akusalā dasa kammapathe niseviya katvā garahā gārayhā bhavanti, bālamatī mandabuddhino nirayesu paccareti yojanā. Idaṃ ‘‘dasa kammapathe’’tiādikaṃ suttaṃ vuttanayena akusalaṃ.

天人因善行而清净，恶者则因从事十恶道而遭痛苦，愚痴懵懂者则堕地狱受苦。此为『十恶道之苦果』的定义，此语句所说者，即为不善之意。

‘‘Tīṇimāni, bhikkhave…pe… akusalamūlānī’’ti idaṃ vacanaṃ vuttanayena akusalaṃ. (15)

『三种，须菩提……不善根之本』此语句所说者，即为不善之意。

Yādisaṃ yaṃ bījaṃ vapate, taṃ bījaṃ tādisaṃ phalaṃ harate iva, tathā kalyāṇakārī paṇḍito kalyāṇaṃ phalaṃ harate, pāpakārī bālo ca pāpakaṃ phalaṃ harateti yojanā. Tattha ‘‘yādisa’’ntiādike sutte ‘‘kalyāṇakārī kalyāṇa’’nti yaṃ vacanaṃ āha, idaṃ vacanaṃ kusalaṃ. ‘‘Pāpakārī ca pāpaka’’nti yaṃ vacanaṃ āha, idaṃ vacanaṃ akusalaṃ. Idaṃ dvivacanaṃ vuttanayena kusalañca akusalañca hoti.

譬如某种种子盛开，恰如该种子结出相应的果实，善行者如智者获得善果，恶行者及愚人则得恶果，这是因缘相应说。在此处“如某种”诸词，乃经中所说“行善者得善”等语句之意，此语指善法；“行恶者得恶”等语句，则指恶法。依此二语所说，即善与恶二法俱现。

Kalyāṇakārī sappurisā subhena kammena suggatiṃ vajanti gacchanti, pāpakārī kāpurisā asubhena kammunā apāyabhūmiṃ vajanti gacchanti, kammassa abhisaṅkhāraviññāṇasahagatakammassa khayā khayanato vimuttacetasā samucchedavimuttipaṭippassaddhivimutticittā te sappurisā asubhe nibbanti. Kimiva nibbanti? Indhanakkhayā joti nibbāti iva, tathā te sappurisā kammassa khayā anavasesakhayanato nibbantīti yojanā. Tattha tasmiṃ ‘‘subhenā’’tiādigāthāvacane ‘‘subhena…pe… suggati’’nti yaṃ vacanaṃ āha, idaṃ ‘‘subhena…pe…suggati’’nti vacanaṃ kusale vācakañāpakabhāvena pavattanato kusalaṃ nāma. ‘‘Apāyabhūmiṃ asubhena kammunā’’ti yaṃ vacanaṃ āha , idaṃ ‘‘apāya…pe… kammunā’’ti vacanaṃ akusale vācakañāpakabhāvena pavattanato akusalaṃ nāma. Idaṃ ‘‘subhenā’’tiādikaṃ gāthāvacanaṃ vuttanayena kusalañca akusalañca hoti. (16)

行善者为善士，因善行而往善趣；行恶者为恶士，因恶行往无间地。所谓业的心识相续之业，随业灭而灭，依灭而解脱，具断灭解脱之心，彼善士即由此等因得涅槃。彼处所问涅槃，如同燃料尽灭，火焰熄灭般，故善士由业灭绝而无余余灭无余地涅槃。此中“以善”“至善趣”等偈语，乃善法说；“恶趣因恶行”等语，乃恶法说。依此两语言故，善恶俱具而起。

§123

123.‘‘Yathāpi bhamaro pupphaṃ…pe… munī care’’ti idaṃ gāthāvacanaṃ anuññāte caraṇe vācakañāpakabhāvena pavattanato anuññātaṃ nāma.

123.「如同蜜蜂……」此偈文，因不明语境，言含未明，故名曰未明。

Bhamaro nāma puppharasapivanagahaṇavasena caraṇako madhukarādiko bhamaro. So puppharasaṃ gaṇhanto mandavego hutvā pupphañca vaṇṇañca gandhañca avināsetvā yāvadatthaṃ puppharasaṃ pivitvā madhukaraṇatthāya ca puppharasaṃ gahetvā madhukaraṇaṭṭhānaṃ vanasaṇḍaṃ paleti. Pupphavaṇṇagandhā pākatikāva honti. Evameva piṇḍāya gāmaṃ pavisanto muni pasādajanakaṃ ālokanavilokanagamanatiṭṭhanādikaṃ janetvā pītisomanassasahitaṃ pasādaṃ janetvā saddhādeyyaṃ piṇḍapātaṃ yāpanamattaṃ paṭiggahetvā gāmato nikkhamitvā udakaphāsukaṭṭhāne vane bhesajjaṃ limpanto viya, kantāre puttamaṃsaṃ khādanto viya, piṇḍapātaṃ paccavekkhitvā paribhuñjitvā bhamaro vane madhuṃ karoti viya, kammaṭṭhānānurūpaṃ vanasaṇḍaṃ pavisitvā jhānamaggaphalanibbattanatthāya samaṇadhammakaraṇatthāya gāme care careyyāti adhippāyo veditabbo.

蜜蜂，乃采花蜜之昆虫，类似蜜蜂之类以采蜜为业者也。蜜蜂采蜜时速度适中，不破坏花色香，直到花蜜取尽，携带花蜜回到蜂巢。花之色香乃吸引之物。正如游行乞食之沙门，因其和悦所生喜乐而得欢喜生信，能生愉悦，习行观察言行驻止等，摄取受施，如蜜蜂采蜜般。在修禅之业场处游行，演行禅道、行菩萨行，乃取道果，依教行法，出入村落。

‘‘Tīṇimāni, bhikkhave, bhikkhūnaṃ karaṇīyāni…pe… imāni kho, bhikkhave, bhikkhūnaṃ tīṇi karaṇīyānī’’ti idaṃ suttaṃ bhagavatā anuññāte ācāre atthe vācakañāpakabhāvena pavattanato anuññātaṃ nāma. Tasmiṃ sutte yo bhikkhu sīlaṃ pāti rakkhati, iti rakkhaṇato so bhikkhu pāti nāma. Yaṃ sīlaṃ taṃ pātiṃ bhikkhuṃ apāyādidukkhato moceti, iti mocanato taṃ sīlaṃ pātimokkhaṃ nāma. Yena sīlena bhikkhu saṃvaritabbacakkhundriyādikaṃ saṃvarati, iti saṃvaraṇakaraṇato taṃ sīlaṃ saṃvaraṃ nāma, pātimokkhaṃ eva saṃvaraṃ pātimokkhasaṃvaraṃ, pātimokkhasaṃvarena saṃvuto samannāgato hutvā saṃvuṇanato catuiriyāpathesu cārako hoti, iti saṃvuṇanato bhikkhu pātimokkhasaṃvarasaṃvuto nāma. Viharati catuiriyāpathe pavatteti. Vārittacāraṃ vajjetvā cārittasīlaṃ ādāya caraṇaṃ ācāro, agocare vajjetvā gocare caraṇaṃ gocaroti. Attho vuccamāno ativitthāro bhavissati, tasmā kiñcimattaṃ kathetvā sāsanapaṭṭhānasuttabhāvaṃ kathessāma.

「比库啊，有三事必须修行」等，此经句乃世尊所说，授教要义，言当修三事，故称已明。经中言，若比库护持戒律，称谓护持。彼护持之戒即所谓戒律之制，护持戒律者得脱离恶道苦，故称解脱。护持戒律而守护根尘诸欲等，谓之护持。此护持戒便名护持戒律，戒律即护持故护持戒之俗称。已有戒者自持而守，谓之护持已具护持称。彼护持之比库乃堪任精勤四神足者，修行八正道之道者，名谓具足护持戒之称。行于八正道，修行四神足者，善法自然成就，故言如是。欲简述戒律法义，则当略加言说，具述教法之意义而知。

‘‘Ettakameva suttaṃ ‘anuññāta’nti niddhāritabba’’nti vattabbattā ‘‘dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā’’tiādi vuttaṃ. Idaṃ ‘‘dasā’’tiādikaṃ suttampi anuññāte dasavidhe paccavekkhitabbe dhamme vācakañāpakabhāvena pavattanato anuññātaṃ nāma. ‘‘Tīṇimāni…pe… karaṇīyānī’’ti idaṃ suttampi anuññāte tividhe sucarite vācakañāpakabhāvena pavattanato anuññātaṃ nāma.

「仅此一经文乃称未明」等，应以此为原则。另有「十事必于出家者时常察察谓之」等语，此十法亦属未明类，乃依十种法应常观察之教言。己之前述三事应修之经言，亦属未明类，乃依三法善行明示之后，正当贯彻实行。

Nānāvidhaṃ anuññātaṃ suttaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ suttaṃ paṭikkhitta’’nti pucchitabbattā ‘‘tattha katamaṃ paṭikkhitta’’ntiādi vuttaṃ.

多种多样未曾传授的经文由老师传授，我们亦知晓，有人问询『何者经文被排除？』又说『那里何者被排除？』等语。

‘‘Natthi puttasamaṃ pemaṃ, natthi gosamitaṃ dhanaṃ;

『没有如儿子般的爱，没有如牛般的财富；

Natthi sūriyasamā ābhā, samuddaparamā sarā’’ti. –

没有如太阳般的光明，也没有如海洋般深广的流淌。』──

Idaṃ devaputtavacanaṃ paṭikkhipanto bhagavā –

世尊驳斥这天子之言──

‘‘Natthi attasamaṃ pemaṃ, natthi dhaññasamaṃ dhanaṃ;

『没有如自身般的爱，没有如谷物般的财富；

Natthi paññāsamā ābhā, vuṭṭhi ve paramā sarā’’ti. –

没有如智慧般的光明，觉悟是最高的流淌。』──

Gāthaṃ āha. Ettha etasmiṃ gāthādvaye yaṃ ‘‘natthi puttasamaṃ pema’’ntiādikaṃ purimakaṃ hoti. Idaṃ ‘‘natthi puttasamaṃ pema’’ntiādikaṃ devaputtavacanaṃ bhagavatā paṭikkhittattā, paṭikkhitte atthe pavattanato ca paṭikkhittaṃ nāma.

此处有偈颂。其中在这双偈中，“无有如子之爱”等句是前文。这“无有如子之爱”等句是天子之语，因佛陀断除故，称为断除。断除时之义，即为正在阐述的断除。

Dubbhikkhakāle vā kantāre vā mātāpitaro puttadhītaro ghātetvāpi attānameva posenti, tasmā ‘‘natthi attasamaṃ pema’’nti vuttaṃ. Dubbhikkhakālādīsu hiraññasuvaṇṇasārādīni, gomahiṃsādīnipi dhaññagahaṇatthāya dhaññassāmikānaṃ datvā dhaññameva gaṇhanti, tasmā ‘‘natthi dhaññasamaṃdhana’’nti vuttaṃ. Sūriyādīnaṃ ābhā paccuppannatamaṃ ekadesaṃva vinodeti, paññā pana dasasahassilokadhātumpi ekapajjotaṃ ekobhāsaṃ kātuṃ samatthā, atītānāgatapaccuppannadhammakoṭṭhāsesupi paṭicchādakaṃ kilesatamampi vidhamati, tasmā ‘‘natthi paññāsamā ābhā’’ti vuttaṃ. Samuddo bhūmiyā ca ekadeseyeva tiṭṭhati, so ca deve avuṭṭhe sati khayanasabhāvo bhaveyya, vuṭṭhi pana koṭisatasahassacakkavāḷesupi yāva ābhassarā brahmalokāpi pūrā bhavati, tasmā ‘‘vuṭṭhi ve paramāsarā’’ti vuttaṃ.

饥馑之时，亦或荒野，父母杀害子女，虽杀害却自养自己，故说“无有如己之爱”。饥馑时及其初期，黄金、白银、珍宝、牛羊等粮食财富，为保存粮食，饥粮的所有者将粮食予以赠与，收粮者仅取粮食，故说“无有如粮之聚”。太阳等光明中最为明亮之处虽然会消失，但智慧却能在十万世界界中独自放出一光明，且覆盖过去、未来、现在诸法界，破除最深烦恼，故说“无有如智慧之光辉”。海洋和大地仅存于一处，诸天若存在，必生消减之作用，然宇宙亿万亿轮回世界以及诸天梵天等亦都光明具足，故说“轮回是最殊胜光明”。

‘‘Idameva paṭikkhittaṃ niddhāritabba’’nti vattabbattā ‘‘tīṇimāni bhikkhave’’tiādi vuttaṃ. Idaṃ ‘‘tīṇimānī’’tiādikaṃ suttampi paṭikkhitte duccarite vācakañāpakabhāvena pavattanato paṭikkhittaṃ nāma. (17)

“此即应断除之法”，因此说“比库，三者”等。此“三者”等经文，由于断除恶业之说，以难解之辞演说，故名断除。

§124

124. Nānāvidhaṃ paṭikkhittaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ anuññātañca paṭikkhittañcā’’ti pucchitabbattā ‘‘tattha katamaṃ anuññātañcā’’tiādi vuttaṃ.

124. 各种断除由老师所定，也为我等所知。若问“何者为未识又为断除”，则谓“其中何者为未识”等。

Bhūripaññabhūripaññavanta gotama, taṃ bhūripaññaṃ gotamaṃ ahaṃ pucchāmi. Idha loke anekā yā janatā bhītā, sā janatā kiṃsu katamā bhave. Yo ca maggo anekāyatano iti pavutto, so ca maggo kiṃsu katamo bhave. Kismiṃ dhamme ṭhito jano paralokaṃ na bhāye na bhāyeyyāti pucchatīti yojanā.

具有广大智慧的果德玛，我问那广大智慧的果德玛：世上许多众生惧怖，这众生何以而生？曾说那条道路有多种入口，道路是什么样？问：立于何法中，众生不惧怕他世、也不令他世惧怕，期望了解此理。

Devaputta yo jano sammāvācañca paṇidhāya, sammāmanañca paṇidhāya, kāyena pāpāni akubbamāno ca bhave, ayaṃ eko. Bahvannapānaṃ gharaṃ āvasanto ca bhave, ayaṃ eko. Saddho saddhāsampanno cittamudubhāvena mudu ca bhave, ayaṃ eko. Vadaññū yācakānaṃ yācanavasena vuttavacanaññū hutvā saṃvibhāgī ca bhave, ayaṃ eko. Iti etesu catūsu dhammesu ṭhito jano dhammesu ṭhito hutvā paralokaṃ na bhāye na bhāyeyyāti yojanā.

天子者，若人以正语发誓，正意发愿，身体不作不善，乃为一类。多食多饮，居家安住，亦属一类。有信仰且具信根，心地如水般柔软，也是此类。善于解知乞求者之所求之语，亦为一类。如此四法俱备者，立于法中，故他世不吓恐，也不令他世吓恐，称为期望。

‘‘Tasmiṃ sutte katamaṃ anuññātaṃ, katamaṃ paṭikkhittaṃ nāmā’’ti pucchitabbattā ‘‘tattha yaṃ āhā’’tiādi vuttaṃ. Tattha tasmiṃ ‘‘kiṃsūdhā’’tiādipañhāya vissajjane ‘‘vācaṃ manañcā’’tiādivacane ‘‘vācaṃ manañca paṇidhāya sammā’’ti yaṃ vacanaṃ bhagavā āha, idaṃ ‘‘vācaṃ…pe… sammā’’ti vacanaṃ anuññāte vacanīyādike atthe vācakañāpakabhāvena pavattanato anuññātaṃ nāma. ‘‘Kāyena pāpāni akubbamāno’’ti yaṃ vacanaṃ āha, idaṃ ‘‘kāyena …pe… māno’’ti vacanaṃ pāpakubbena paṭikkhitte vuttanayena pavattanato paṭikkhittaṃ nāma. ‘‘Bahvanna…pe… na bhāye’’ti yaṃ vacanaṃ āha, idaṃ ‘‘bahvanna…pe… na bhāye’’ti vacanaṃ vuttanayena anuññātaṃ nāma. Idaṃ ‘‘vāca’’ntiādikaṃ vacanaṃ vuttanayadvayena anuññātañca paṭikkhittañca hoti.

『在此经中，哪些是未被许可的，哪些是被排除的』这类问题应当被提出，关于此已从『在那处有说』等开始阐述。其间对『什么是未被许可』等问题予以放弃，接着提及『言语与意念等』这类言辞。世尊所说的『言语及意念应当正当守护』这句话，即『言语……正当』这句话，就其含义及作为言词的标示方式被称作未被许可。世尊说『身体虽有恶行而心不乱』这句话，指的就是『身体……心不乱』这句话，因为以恶行为动而被排除，故称为被排除。所说的『即使多有……不惧怕』这句话，因其言辞表达，称作未被许可。由此『言语』等言辞同时属于未被许可与被排除这两类。

‘‘Sabbapāpassa akaraṇa’’ntiādiko vuttatthova. ‘‘Tasmiṃ sabbapāpassātiādike katamaṃ anuññātaṃ, katamaṃ paṭikkhitta’’nti vattabbabhāvato ‘‘tattha ya’’ntiādi vuttaṃ.

『断恶从善』等作为所说内容的本义。关于『此处断恶从善』等，应当说哪些属于未被许可、哪些属于被排除，这是应说之理，『那里说的』等据此有所说明。

Devānaminda, ahaṃ kāyasamācārampi duvidhena vadāmi – sevitabbaṃ anavajjaṃ kāyasamācārampi vadāmi, asevitabbaṃ sāvajjaṃ kāyasamācārampi ahaṃ vadāmi. Vacīsamācārādīsupi vuttanayānusārena yojanā kātabbā.

天众，我就身体行为方面分两种说——所谓应当依止的无过失身体行为，以及不应为止、属于有过失的身体行为。对于语言行为等，亦当按照所说区别而应用。

‘‘Kiñca vaḍḍhanahāyanaṃ āgamma kāyasamācārādikaṃ sevitabbāsevitabbabhedena vutta’’nti vattabbabhāvato ‘‘kiñcetaṃ paṭiccā’’tiādi vuttaṃ. Akusaladhammavaḍḍhanaṃ, kusaladhammahāyanañca paṭicca kāyasamācārādayo na sevitabbā, kusaladhammavaḍḍhanaṃ, akusaladhammahāyanañca paṭicca kāyasamācārādayo sevitabbāti sallakkhetabbā. (18)

关于『以增长灭尽之道为依止的身体行为及诸相应者应依止或不应依止』，应说的是『对此类行为的条件』有云。依止不善法增益者及依止善法灭尽者身体行为等不应依止，反之依止善法增益及依止不善法灭尽者身体行为等应当依止，此为应当指出之标志。

§125

125. Nānāvidhaṃ anuññātañca paṭikkhittañca ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘katamo suttaviseso thavo’’ti pucchitabbattā tathā pucchitvā ayaṃ suttaviseso thavo nāmāti viññāpetuṃ ‘‘tattha katamo thavo’’tiādi vuttaṃ. Tattha tatthāti tesu aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānasuttesu katamo suttaviseso thavo nāmāti pucchati.

125. 对多种未被许可及被排除行为由老师加以确定，且我们所知。如被问：『何者为本经特定规矩』，如是被问，须作明示。对此说『在某处』，此即对于二十八种世俗佛法守护经中哪些是本经特定的规矩的问答。

Maggānaṃ jaṅghamaggadiṭṭhimaggādīnaṃ aṭṭhaṅgiko sammādiṭṭhimaggaṅgādiaṭṭhaṅgiko maggo seṭṭho uttamo. Saccānaṃ vacīsaccakhattiyādisammutisaccaparamatthasaccānaṃ caturo dukkhasamudayanirodhanirodhagāminipaṭipadāvasena caturo ariyasaccā padā seṭṭhā uttamā. Dhammānaṃ sabbasaṅkhatasappaccayadhammānaṃ virāgo asaṅkhatanibbānasaṅkhāto virāgo dhammo seṭṭho uttamo. Dvipadānaṃ sabbadevamanussādīnaṃ dvipadānaṃ cakkhumā pañcavidhacakkhumā bhagavā seṭṭho uttamoti yojanā. Ayaṃ ‘‘maggānaṭṭhaṅgiko’’tiādisuttaviseso thave atthe vācakañāpakabhāvena pavattanato thavo nāma.

八支中道、正见道等诸八支，是所有方法中最佳、最高者。四圣谛中，因其真语、真行、真实至理而成，集谛、灭谛、道谛，以这四圣谛所示的苦、集、灭、道之道最为尊贵。诸法皆是缘起法，因无余涅槃之缘起而生之无热法，是诸法中最优最尊。二足行者，即诸天及人类，具五种目光者，世尊为最为尊者。这对于『八支道』等经中特定法的含义即以言辞标记表现，称为特定规矩。

‘‘Ayameva suttaviseso thavo’’ti vattabbattā ‘‘tīṇimāni bhikkhave’’tiādi vuttaṃ. Apadā ahimacchādayo vā, dvipadā manussasakuṇapakkhijātikādayo vā, catuppadā hatthiassagomahiṃsādayo vā, bahuppadā satapadiādayo vā, rūpino kāmarūpasattā vā, arūpino arūpasattā vā, saññino sattaviññāṇaṭṭhitisattā vā, asaññino asaññasattā vā, nevasaññīnāsaññino bhavagge nibbattasattā vā yāvatā yattakā sattā saṃvijjanti, tesaṃ tattakānaṃ apadādīnaṃ sattānaṃ yadidaṃ yo ayaṃ arahaṃ sammāsambuddho tathāgato uppanno, so ayaṃ arahaṃ sammāsambuddho tathāgato aggaṃ aggoti akkhāyati, seṭṭhaṃ seṭṭhoti akkhāyati, pavaraṃ pavaroti akkhāyati, ayaṃ paṭhamo aggo.

“此即经文中特有之地位”应作如次理解：“比库们，有三种者”等语已被宣说。有畜类如无害小动物等二足动物、人类、飞禽走兽之类；有四足动物如象、狮、牛、猪等；亦有多足动物如百足虫等；具形之有色欲法众生，及无形非色欲法众生；有分别的具七识之众生，及无分别之众生；非分别有分别者及无分别非分别者，乃至于由此起彼的诸类众生，凡一切有情众生，若言此世尊为阿拉汉、正自觉者、如来者所出生者，即世尊为第一、上首、至高、居首者，此为第一上首者。

Saṅkhatānaṃ dhammānaṃ vā sappaccayasabhāvānaṃ vā, asaṅkhatānaṃ paccayehi asaṅkharitānaṃ paṇṇattimattabhūtānaṃ dhammānaṃ vā yāvatā yattakā paṇṇattī voharīyanti, tattakehi paṇṇattīhi paññapetabbānaṃ tesaṃ saṅkhatāsaṅkhatānaṃ dhammānaṃ yadidaṃ yo ayaṃ madanimmadano…pe… yo ayaṃ nirodho, yaṃ idaṃ nibbānamaggaphalānamālambaṇaṃ bhavati, so ayaṃ madanimmadanādiko dhammo aggaṃ aggoti akkhāyati…pe… akkhāyati, ayaṃ dutiyo aggo.

诸法因缘所成，诸法性皆因缘所生，非因缘所生诸法乃因缘而起，诸造相之法亦如是。若言此乃欲断欲，若言此乃灭止，谓此为涅槃道果、生起所依，彼法即为欲断等诸法之始，彼涅槃即为灭尽者，此为第一法，居首、至上之法。此为第二上首者。

Saṅghānaṃ yāvatā paṇṇatti, gaṇānaṃ yāvatā paṇṇatti, mahājanasannipātānaṃ yāvatā paṇṇatti voharīyanti, tattakehi paṇṇattīhi paññapetabbānaṃ tesaṃ saṅghagaṇādīnaṃ yāni imāni cattāri puggalāni purisayugāni, ye ime aṭṭha purisapuggalā…pe… lokassa yaṃ idaṃ puññakkhettaṃ saṃvijjati, so ayaṃ catupurisayugādiko tathāgatasāvakasaṅgho aggaṃ aggoti akkhāyati…pe… akkhāyati, ayaṃ tatiyo aggo. Imāni tīṇi tathāgatanibbānaariyasaṅgharatanāni aggāni bhavanti.

僧团数目之限定，众别组数范围，广大大众集会所行数目所陈述者，依此数目所勘别，为应知者。此中诸群集所含四人对等人组，那八人对等人组所成立，乃至世间福田产生者，谓此集体即为四人对等组始者、如来弟子聚会之僧团，此即第一僧团，而称之为第一上首者。此为第三上首者。此三者即是如来涅槃时出具之圣僧团宝。

Sabbalokuttaro apadādisabbasattalokato uttaro satthā ca, kusalapakkhato kusalaanavajjapakkhabhāvato uttaro dhammo ca, narasīhassa satthuno gaṇo ca iti tīṇi satthudhammagaṇaratanāni aggāni, tāni tīṇi satthudhammagaṇaratanāni visissare guṇavasena visissanti.

普遍天下第一，有如无害诸畜类等全体众生，自上首师，是善方所弘扬持戒清净之上妙法，及诸比喻如狮王师徒群，其教法三宝，尤以特胜功德显著而独存。

Samaṇapadumasañcayo sare ruhamānaṃ padumaṃ sobhanaṃ iva sāsane sobhanasamaṇapadumasamūho gaṇo ca, dhammavaro ca, vidūnaṃ sakkato naravaradamako naravarānaṃ brahmadevamanussarājarājamahāmaccādīnaṃ damako anudamako cakkhumā sambuddho ca iti tīṇi gaṇadhammabuddharatanāni lokassa uttari bhavanti.

如莲花般清净庄严众僧聚会，为法之宝，种种智慧正见护持其群，降伏诸天、诸人、婆罗门、天神、凡夫、帝释、梵天、众王贵族等，此三宝教法群与众生之上首而名闻远扬。

Appaṭisamo satthā ca, nirupadāho niggataupadāho, sabbo dhammo ca ariyo gaṇavaro ca iti yāni tīṇi buddhadhammagaṇaratanāni aggāni, tāni tīṇi…pe… nāni khalu ekaṃsena visissare visissanti.

教法之最胜师，远离恶毒和恶行之上首者，圆满诸善，乃诸佛法群中之至宝，此三宝佛法教法之根本，视为唯一无上而殊胜存在者。

Saccanāmo avitathasaccadesanato saccanāmo khemo sabbābhibhū sabbe manussadevādike anabhibhavamānopi guṇātirekavasena abhibhavamāno viya pavattanato sabbābhibhū jino ca, saccadhammo avitathasabhāvato saccadhammo ca, tassa saccadhammassa uttari uttamo añño dhammo natthi, viññūnaṃ niccaṃ pūjito pūjāraho ariyasaṅgho ca iti tīṇi lokassa uttari uttamāni bhavanti.

真理的名称不涉及虚假，真理的名称安全可靠，能够统摄一切众生，包括人类和天人，虽非被侵袭却如同超越一切的特质，犹如遍及一切、无所不包的统治者般普遍运转，胜利者亦是如此。真理的法性本质是不虚假的，且真理法没有高于它的其他法，真知者恒常恭敬礼拜之，圣僧群亦是如此，这三者是世间中最上最尊贵的存在。

Ekāyanapadassa vacanattho aṭṭhakathāyaṃ (netti. aṭṭha. 170) bahudhā vutto. Jātikhayantadassī hitānukampī bhagavā ekāyanaṃ maggaṃ pajānāti. ‘‘Yaṃ ekāyanaṃ maggaṃ pajānāti, tena maggena kiṃ taratī’’ti vattabbabhāvato ‘‘etena maggenā’’tiādi vuttaṃ. Yaṃ maggaṃ bhagavā jānāti, etena maggena pubbe atītamaddhānaṃ buddhādayo ariyā oghaṃ saṃsāroghaṃ tariṃsu, anāgatamaddhānaṃ tarissanti, ye cāpi buddhādayo paccuppanne uppajjanti, te cāpi buddhādayo paccuppanne taranti, visuddhipekkhā visuddhiṃ apekkhamānā sattā devamanussaseṭṭhaṃ tādisaṃ yathāvuttaguṇaṃ taṃ sammāsambuddhaṃ namassanti, iti ayaṃ nānāvidhasuttavisesopi thave ratanattaye, ratanattayaguṇe ca vācakañāpakabhāvena pavattanato thavo nāma. Iccetaṃ sāsanapaṭṭhānasuttavisesadassako saṃvaṇṇanāvisesopi sāsanapaṭṭhānaṃ nāmāti veditabbo.

“单一正道”一词于注疏中多有述说（参见《经疏》170页），果德玛是一位引导众生弃恶行慈悲为怀的导师，深悟此一正道。依此正道洞见“了知此正道之后，谁能越过此道？”之问，释尊说明：“能以此正道成就者。”释尊所知的此正道，昔日诸佛及圣者以此道通达彼时未曾超越的轮回烦恼，未来亦将战胜未除之苦，现今诸佛圣者仍以此道度脱一切众生。具清净目光观照清净觉者，天人及人中之最尊者因此礼敬正觉者。这段说明兼表明此经名为“经藏”，乃依经中所记诸法及诸珍宝品类名称而得，因言辞涵盖珍宝集诸义，故称“藏”。由此明了，所谓“法藏”即为三藏及其注疏之统称。

Amhākācariya tumhehi amhākācariyehi soḷasappabhedasaṃkilesabhāgiyādisāsanapaṭṭhānasuttañceva aṭṭhavīsatividhaṃ lokiyādisāsanapaṭṭhānasuttañca niddhāritaṃ, amhehi ca ñātaṃ, ‘‘tesu saṃkilesabhāgiyādīsu sāsanapaṭṭhānasuttavisesesu katamaṃ suttavisesaṃ katamena suttavisesena saṃsanditvā niddisitabba’’nti vattabbattā ‘‘tattha lokiyaṃsutta’’ntiādi āraddhaṃ. Aṭṭhakathāyaṃ pana – ‘‘evaṃ duvidhampi sāsanapaṭṭhānaṃ nānāsuttapadāni udāharantena vibhajitvā idāni saṃkilesabhāgiyādīhi saṃsanditvā dassetuṃ puna ‘lokiyaṃ sutta’ntiādi āraddha’’nti (netti. aṭṭha. 170) vuttaṃ.

尊敬的老师们、诸位老师！吾人与诸尊以十六种烦恼分门别类的诸法等及其经藏，并附以二十八种世俗法门的经藏，共同整理成典籍，吾人已熟知其中。然若提问：“于这诸烦恼诸法特定经藏中，应以何种具体经藏为归类依据而加以排序？”此事应答以“这里说世俗经藏”等词始。注疏中亦有云：“如此分类法藏分为两种，示例多样经名，现以烦恼诸法等所归类经藏加以分门别类，称为‘世俗经藏’等称谓” （参见《经疏》170页）之述。

Tattha tatthāti tesu soḷasavidhesu saṃkilesabhāgiyādīsu sāsanapaṭṭhānasuttavisesesu ceva aṭṭhavīsatividhesu lokiyādīsu sāsanapaṭṭhānasuttavisesesu ca akusalapakkhe pavattaṃ lokiyaṃ suttaṃ saṃkilesabhāgiyasuttena samānatthabhāvena saṃsandati, kusalapakkhe pavattaṃ lokiyaṃ suttaṃ vāsanābhāgiyasuttena samānatthabhāvena saṃsandati, tasmā lokiyaṃ suttaṃ ekavidhampi saṃkilesabhāgiyena ca vāsanābhāgiyena ca dvīhi suttehi niddisitabbaṃ. Dassanapakkhe pavattaṃ lokuttaraṃ suttaṃ dassanabhāgiyena samānatthabhāvena saṃsandati, bhāvanāpakkhe pavattaṃ lokuttaraṃ suttaṃ bhāvanābhāgiyena samānatthabhāvena saṃsandati, asekkhapakkhe pavattaṃ lokuttaraṃ suttaṃ asekkhabhāgiyena samānatthabhāvena saṃsandati, tasmā lokuttarampi suttaṃ dassanabhāgiyena ca bhāvanābhāgiyena ca asekkhabhāgiyena ca tīhi suttehi niddisitabbaṃ. Vuttanayānusārena sesesupi saṃsandanayojanā kātabbā.

此中，“此处”指上述十六种烦恼诸法等所归之经藏，及二十八种世俗法门所归经藏，这些经藏在不善方面包含“世俗经”等俗称，在善方面包含“世俗经”等善称，故“世俗经”不仅指一类经藏，也指两类经藏，即烦恼法门所系及善法门所系两种经藏，因而“世俗经”应同时指涉烦恼及善法二类经藏。于“见解法门”所现的经藏相称者谓之“出世间经”，于“修习法门”所现的则谓之“出世间经”，同理“无漏法门”所现亦称“出世间经”，如此“出世间经”应同时指涉见解、修习、无漏三类经藏。依此次序，其他诸经藏亦应分类归纳。

Amhākācariya tumhehi amhākācariyehi nayadassanavasena suttavisesasaṃsandanaṃ dassitaṃ, amhehi ca ñātaṃ, ‘‘kimatthāya saṃkilesabhāgiyādibhedena vibhajitvā bhagavatā vutta’’nti vattabbattā ‘‘vāsanābhāgiyaṃ suttaṃ saṃkilesabhāgiyassa suttassa nigghātāyā’’tiādi vuttaṃ. Ettha ca suttavasena suttatthā gahitā.

尊敬的老师们、诸位老师！吾人与诸尊已以观念显示法门的方式揭示了诸经藏的相互联系，并予以明了。若问：“为何以烦恼等法门区别分别分类，乃遵佛所说？”实有言曰：“善法系经与烦恼法系经之区分即为净别之门。”此处以经藏作分别分类之依据，显明了经义。

‘‘Yaṃ sattādhiṭṭhānaṃ ācariyena niddhāritaṃ, taṃ sattādhiṭṭhānaṃ kittakehi suttehi vibhajitvā niddisitabba’’nti vattabbattā ‘‘lokuttaraṃ suttaṃ sattādhiṭṭhānaṃ chabbisatiyā puggalehi niddisitabba’’nti vuttaṃ. ‘‘Te chabbīsati puggalā katihi suttehi samanvesitabbā’’ti vattabbattā ‘‘te tīhī’’tiādi vuttaṃ. Dassanabhāgiyena sattādhiṭṭhānena, bhāvanābhāgiyena sattādhiṭṭhānena, asekkhabhāgiyena sattādhiṭṭhānena cāti tīhi suttehi te chabbīsati puggalā samanvesitabbā.

“十六种法门乃由导师所确定，该十六法应依据若干经典予以分门别类”，且有言：“出世间经即十六法中，依据二十六位圣人所确立之典籍。”又问：“此二十六位圣人应依何等经典征引？”答曰：“三种经典。”这三种经典分别以见解法门、修习法门、无漏法门为对应分类，三类经典皆涵盖二十六位圣人所依归的法门。

‘‘Katamehi katamehi katamaṃ katamaṃ suttaṃ niddisitabba’’nti vattabbattā ‘‘tattha dassanabhāgiya’’ntiādi vuttaṃ. Tattha tatthāti tesu tīsu dassanabhāgiyādīsu suttesu. Tatthāti vā tesu chabbīsatiyā puggalesu. Sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ ekabījinā puggalena ca niddisitabbaṃ…pe… dhammānusārinā puggalena ca niddisitabbaṃ, iti imehi pañcahi puggalehi sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ niddisitabbaṃ. Ettha ca dassanaggahaṇena sotāpattiphalaṭṭhāpi gahitā, tasmā ekabījikolaṃkolasattakkhattuparamā phalaṭṭhāpi gahitā.

“应当对哪些人，应当对哪些人，应当对什么经文作出规定？”如是论议时，随即有说，“在此教法中，所谓能见性者”诸语。此“何处”，谓是在此三种能见性等经文中。又“何处”谓在三十六人中。以七十一种不同见解者的某一处乃至多处的能见性经文，应当对具有一根种子者的个人作出规定……对称法者的个人也应如此规定，因此，对这五种个人以及七十一种不同见解者的某处能见性的经文应当作出规定。再者，因具能见力，即使是须陀洹果位所得到的果证也包括在内，因此，虽以仅具一根种子者乃至七十一种见解者（的成就）为最高，也包括（须陀洹果位的）果证。

Saddhānusārī pana yo vipassanākkhaṇe saddhaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so puggalo nibbattetabbasotāpattimaggakkhaṇe saddhānusārī nāma, saddhāya samāpattiṃ anussarati, iti saddhāya samāpattiyā anussaraṇato sotāpattimaggaṭṭho puggalo saddhānusārī nāma. So puggalo sotāpattiphalakkhaṇe saddhāya vimuttattā saddhāvimutto hutvā ekabījikolaṃkolasattakkhattuparamo bhavati. Yo pana puggalo vipassanākkhaṇe paññaṃ dhuraṃ katvā sotāpattimaggaṃ nibbatteti, so puggalo nibbattetabbasotāpattimaggakkhaṇe dhammānusārī nāma, dhammena paññāya samāpattiṃ anussarati, iti dhammena paññāya samāpattiyā anussaraṇato dhammānusārī nāma. So puggalo phalakkhaṇe diṭṭhiyā paññāya nirodhaṃ pattattā diṭṭhipatto hutvā ekabīji…pe… paramo bhavati. Dhammoti cettha paññā gahitā. Iti pabhedato dve maggaṭṭhā, cha phalaṭṭhāti aṭṭhahi ariyapuggalehi, sampiṇḍite pana pañcahi ariyapuggalehi sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ niddisitabbaṃ.

信随者中，若在内观时以信为利导，达成须陀洹果道境者，此人即名为须陀洹果道所应成就者，称为信随者。此信随者依信心忆念成就境界，因此被称为依信念习而成就须陀洹果道的信随者。此人于须陀洹果验特征时，由于信的解脱，称为信已解脱者，并达到仅剩一根种子的最高阶段。反之，若有人在内观时以慧为利导，达成须陀洹果道者，此人称为法随者。此法随者依慧智忆念成就境界，因此被称为依慧智念修而成就须陀洹果道的法随者。此人在验果时，见性慧得解脱，称为已见果者，达到一根种子至最高阶段。此处“法”即指慧。如此区分，有两条道脉。因须陀洹果证人共计八人，与果位共六人，合共十五位圣者，将三十五种能见性等经文应当对五个圣者作出规定。

Imesaṃ ekabījiādīnaṃ puggalānaṃ sattādhiṭṭhānekadesatthattā ceva dassanabhāgiyatthattā ca sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ ettakehi puggalehi niddisitabbanti niyametvā ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘sattādhiṭṭhānekadesaṃ dassanabhāgiyaṃ suttaṃ kittakehi puggalehi niddisitabba’’nti pucchitabbattā –

以上这些仅具一根种子等的个人、七十一种不同见解者的某处能见性，或称经文的属性与能见性本质，师已详说。我们知道，问：“为何要对七十一种不同见解者的特定能见性的经文，为某类个人制定规定？”

‘‘Bhāvanābhāgiyaṃ suttaṃ dvādasahi puggalehi niddisitabbaṃ sakadāgāmiphalasacchikiriyāya paṭipannena, sakadāgāminā, anāgāmiphalasacchikiriyāya paṭipannena, anāgāminā, antarāparinibbāyinā, upahaccaparinibbāyinā, asaṅkhāraparinibbāyinā, sasaṅkhāraparinibbāyinā , uddhaṃsotena akaniṭṭhagāminā, saddhāvimuttena, diṭṭhippattena, kāyasakkhinā cāti bhāvanābhāgiyaṃ suttaṃ imehi dvādasahi puggalehi niddisitabba’’nti –

已说：“修习者共十二人，应当对其作出规定；此十二人分别依前生果报的业缘，分为须陀洹果果证者、斯陀含果证者、阿那含果证者、中有般涅槃者、随眠般涅槃者、无所有般涅槃者、有所有般涅槃者、出离最上道者、以信解脱者、以见解脱者、以身作证者等。”此为修习者部分的经文应对这十二人作出规定。

Vuttaṃ. Tatthāpi sattādhiṭṭhānekadesaṃ bhāvanābhāgiyaṃ suttanti gahetabbaṃ. Sakadā…pe… pannena sakadāgāmimaggaṭṭhena puggalena, sakadāgāminā sakadāgāmiphalaṭṭhena, anāgāmi…pe… pannena anāgāmimaggaṭṭhena, anāgāminā anāgāmiphalaṭṭhena, avihādīsu pañcasu suddhāvāsesu āyuvemajjhaṃ anatikkamitvā arahattaṃ patvā parinibbāyanasabhāvena antarāparinibbāyīnāmakena anāgāminā, āyuvemajjhaṃ atikkamitvā arahattaṃ patvā parinibbāyanasabhāvena upahaccaparinibbāyīnāmakena anāgāminā, asaṅkhārena appayogena arahattaṃ patvā parinibbāyanasabhāvena asaṅkhāraparinibbāyīnāmakena anāgāminā, sasaṅkhārena sappayogena arahattaṃ patvā parinibbāyanasabhāvena sasaṅkhāraparinibbāyīnāmakena anāgāminā, avihādīhi uddhaṃ atappādīsu upapattisotena arahattaṃ patvā parinibbāyanasabhāvena uddhaṃsotanāmakena anāgāminā, akaniṭṭhaṃ gantvā arahattaṃ patvā parinibbāyanasabhāvena akaniṭṭhagāmīnāmakena anāgāminā, saddhāya vimuttattā saddhāvimuttanāmakena anāgāminā, diṭṭhiyā paññāya nirodhaṃ pattattā diṭṭhippattanāmakena anāgāminā cāti imehi ekādasahi ajhānalābhīpuggalehi ca, kāyena nāmakāye phuṭṭhānaṃ arūpajhānānaṃ anantaraṃ nibbānaṃ sacchikaroti, iti sacchikaraṇato kāyasakkhīnāmakena jhānalābhinā cāti dvādasahi puggalehi niddisitabbaṃ.

又说，应收录修习者部分的能见性经文于七十一种不同见解者中。具体如前列举：依顺前生果报之见，分别为须陀洹果道者及其果证、斯陀含果证者、阿那含果证者以及超越其寿命至成阿拉汉、般涅槃的中有、随眠、无所有、有所有果证者，各类以不同缘起上道者、信解脱者、见解脱者、以身作证者等。合计十一种内观得证的修习者，于入无色禅后即证得涅槃，故以身作证者名之。此十二人应当为经文所指定。

Imesaṃ vuttappakārānaṃ puggalānaṃ sattādhiṭṭhānekadesatthattā ceva bhāvanābhāgiyatthattā ca sattādhiṭṭhānekadesaṃ bhāvanābhāgiyaṃ suttaṃ ettakehi puggalehi niddisitabbanti niyametvā ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘kittakehi puggalehi sattādhiṭṭhānekadesaṃ asekkhabhāgiyaṃ suttaṃ niddisitabba’’nti vattabbattā –

经文中对上述个人的说法，既指其见解种类，也指其修习所成就的部分，师以此为规范，师言：应当对某些特定见解者作经文规定。

‘‘Asekkhabhāgiyaṃ suttaṃ navahi puggalehi niddisitabbaṃ saddhāvimuttena, paññāvimuttena, suññatavimuttena, animittavimuttena, appaṇihitavimuttena, ubhatobhāgavimuttena, samasīsinā, paccekabuddhehi, sammāsambuddhehi cāti asekkhabhāgiyaṃ suttaṃ imehi navahi puggalehi niddisitabba’’nti –

『无垢分经』应当由九种众生论述，分别是信解解脱者、慧解解脱者、空解脱者、无相解脱者、非损解脱者、双运解脱者，以及三种比库：出家比库、独觉者和正觉者，皆当论述此无垢分经。

Vuttaṃ . Tattha sattādhiṭṭhānekadesaṃ asekkhabhāgiyaṃ suttaṃ niddisitabbanti yojetabbaṃ. Saddhāya kilesehi vimuttattā arahattaphalakkhaṇe saddhāvimutto arahā, tena saddhāvimuttena. Paññāya vimuttattā arahattaphalakkhaṇe paññāvimutto arahā, tena paññāvimuttena. Suññatavipassanāsaṅkhātena anattānupassanena vimuttattā suññatavimutto arahā, tena suññatavimuttena. Animittānupassanāsaṅkhātena aniccānupassanena vimuttattā animittavimutto arahā, tena animittavimuttena. Appaṇihitānupassanāsaṅkhātena dukkhānupassanena vimuttattā appaṇihitavimutto arahā, tena appaṇihitavimuttena. Ubhato rūpakāyanāmakāyato ubhatobhāgato vimuttattā ubhatobhāgavimutto arahā, tena ubhatobhāgavimuttena. Purimā pañca puggalā ajhānalābhino gahitā, ubhatobhāgavimutto pana jhānalābhīgahito.

据说，应当促使九种众生去论述无垢分经，因为此经有七十多处不同的明示。以信离烦恼而解脱、证入阿拉汉果的阿拉汉者，是信解解脱者，故以信解脱者论说。以慧离烦恼而解脱、证入阿拉汉果者，是慧解脱者，故以慧解脱论说。以空观浊习解脱、自知无我而入空解脱的阿拉汉，是空解脱者，故以空解脱论说。以观无常不生无灭相入无相解脱的阿拉汉，是无相解脱者，故以无相解脱论说。以观苦断损入非损解脱的阿拉汉，是非损解脱者，以此非损解脱者论。以身名两界兼得解脱者，是双运解脱者，以此双运解脱论说。过去五种阿拉汉未得禅定时所成，唯双运解脱者得禅定称道。

Samasīsī nāma iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti tividhā honti. Imesu tīsu samasīsīsu yo arahā catūsu iriyāpathesu ekekasmiṃ iriyāpathe arahattaṃ patvā aññaṃ iriyāpathaṃ asaṅkamitvā tasmiṃ tasmiṃ iriyāpatheyeva parinibbāyati, ayaṃ arahā iriyāpathasamasīsī nāma. Yo arahā yasmiṃ roge uppanne arahattaṃ patvā tato rogato anuṭṭhahitvā tasmiṃ rogeyeva parinibbāyati, ayaṃ arahā rogasamasīsī nāma. Yo arahā paccavekkhaṇavīthiyānantaraṃ bhavaṅgaṃ otaritvā tato maraṇāsannajavanavīthiyānantarameva parinibbāyati, ayaṃ arahā vārasamatāya jīvitasamasīsī nāma. Vārasamatāti ca paccavekkhaṇavīthi maggavithyānuvattakattā paccavekkhaṇavīthianantaraṃ pavattamānāyapi maraṇāsannavīthi maggavīthianantaraṃ pavattāti vattabbārahā, tasmā vīthianantaratā vārasamatā nāma. Tāya vārasamatāya ca jīvitasamasīsī vutto.

所谓双运解脱者有三种，一是行路兼断，二是病苦兼断，三是寿命兼断。于此三种双运解脱者，阿拉汉或于四行处之一入无垢，断绝其它三行，并于断行段灭入涅槃，故名行路兼断双运解脱。或病苦生起而得阿拉汉果，从病苦中安住，断病苦而于病中灭，故名病苦兼断。或观照身心微细流转，超越中阴诸流，至死近时灭，故名寿命兼断。寿命兼断谓观察道途相续，从观察道途到死近道途相续而灭。此寿命兼断即为寿命兼断解脱所称。

Saha paṭisambhidāhi arahattaṃ pāpuṇīti etthapi paccavekkhaṇavīthiyānantaraṃ bhavaṅgaṃ otaritvā bhavaṅgato vuṭṭhāya pavattavīthiyā paṭisambhidāñāṇāni pavattanti. Vuttanayena vīthianantaratāya vārasamatāya ‘‘saha paṭisambhidāhī’’ti vuttaṃ. Bhagavato sabbaññutaññāṇampi paccavekkhaṇavīthiyānantaraṃ bhavaṅgaṃ otaritvā bhavaṅgato vuṭṭhāya pavattavīthiyā paṭhamaṃ pavattatīti veditabbaṃ. Iminā jīvitasamasīsinā, sabbehi paccekabuddhehi, sabbehi sammāsambuddhehi cāti imehi navahi puggalehi sattādhiṭṭhānekadesaṃ asekkhabhāgiyaṃ suttaṃ niddisitabbaṃ.

就断观智解脱说，阿拉汉于观察道途相续中断超出，超出名为中阴升起，从而观察道途解脱智显现。由此所谓中阴相续寿命兼断，说“随断观察智”意谓此。世尊的全知观察亦从观察之道途断超绕中阴而升起，为第一转。以此寿命兼断之理，诸双运解脱者、诸独觉者及诸正觉者皆当论述无垢分经于七十多处的不同明示之地。

Imesaṃ puggalānaṃ sattādhiṭṭhānekadesatthattā ceva asekkhabhāgiyatthattā ca evaṃ iminā ‘‘lokuttaraṃ suttaṃ sattādhiṭṭhāna’’ntiādinā pakārena vuttehi imehi chabbīsatiyā puggalehi ariyehi dassanabhāgiyavāsanābhāgiyaasekkhabhāgiyasuttānaṃ vasena lokuttaraṃ suttaṃ sattādhiṭṭhānekadesaṃ suttaṃ niddisitabbaṃ.

这九种众生于七十多处不同明示的本义及无垢分义，皆如若称此为“出世经七十多处”，又或“六十六众圣者具有见解果德等受用，属于无垢分法，经文所摄者”，因此诸多圣者、见解有余、受用有余的圣人即属于无垢分经七十多处的标示应论述此经。

Imesaṃ chabbīsatiyā puggalānaṃ sakalalokuttarasuttatthattā ceva sattādhiṭṭhānekadesasuttatthattā ca lokuttaraṃ sattādhiṭṭhānekadesaṃ suttaṃ. Ettakehi puggalehi niddisitabbanti ācariyena niyametvā vibhattaṃ, amhehi ca ñātaṃ, ‘‘lokiyaṃ sattādhiṭṭhānekadesaṃ suttaṃ kittakehi puggalehi niddisitabba’’nti vattabbattā ‘‘lokiyaṃ suttaṃ sattādhiṭṭhānaṃ ekūnavīsatiyā puggalehi niddisitabba’’ntiādi vuttaṃ. ‘‘Te ekūnavīsati lokiyā puggalā katamehi dhammehi niddiṭṭhā samanvesitabbā’’ti vattabbattā ‘‘te caritehī’’tiādi vuttaṃ. Te ekūnavīsati lokiyā puggalā caritehi caritavisesehi niddiṭṭhā samanvesitabbāti. ‘‘Kathaṃ caritehi niddiṭṭhā’’ti vattabbattā ‘‘keci rāgacaritā’’tiādi vuttaṃ. Rāgacaritadosacaritādīhi caritehi ekūnavīsati lokiyapuggalā rāgacaritā, keci dosacaritā…pe… mohacarito cāti niddiṭṭhā. Iti niddiṭṭhehi imehi ekūnavīsatiyā puggalehi lokiyasattādhiṭṭhānekadesaṃ suttaṃ niddisitabbaṃ. ‘‘Lokiya’’nti sāmaññavasena vuttampi ‘‘saṃkilesabhāgiyaṃ lokiya’’nti visesato viññātabbaṃ.

这三十六种众生之全体皆属于出世间经义，及属于七十多处不同明示的经义，谓之出世间七十多处不同明示的经。师长控以戒律，称应论述此，吾人亦知说“世俗层面七十多处标示经应由闻名者论述”，并说“世俗经七十多处应由二十一众生论述”等。问曰“二十一众生于何行见应论述”，答云“有些贪欲行”，贪欲行者、嗔恨行者等二十一种世俗众生俨然应以其所行论述。是故应论述此二十一众生的世俗七十多处不同明示之经。世俗义泛指也，其中尤应了知为“染污之类的世俗义”。

Lokiyaṃ sattādhiṭṭhānekadesaṃ suttaṃ ettakehi puggalehi niddisitabbanti ācariyena niyametvā vibhattaṃ, amhehi ca ñātaṃ, ‘‘vāsanābhāgiyaṃ sattādhiṭṭhānekadesaṃ suttaṃ katamehi puggalehi niddisitabba’’nti vattabbattā ‘‘vāsanābhāgiya’’ntiādi vuttaṃ. Vāsanābhāgiyaṃ sattādhiṭṭhānekadesaṃ suttaṃ sīlavantehi puggalehi, dhammehi ca niddisitabbanti yojetabbaṃ. ‘‘Kittakā sīlavantapuggalā’’ti vattabbattā ‘‘te sīlavanto pañca puggalā’’ti vuttaṃ. ‘‘Kittakā dhammā’’ti vattabbattā ‘‘pakatisīla’’ntiādi vuttaṃ. Idaṃ vuttaṃ hoti – pakatisīlavanto ca samādānasīlavanto ca cittappasādavanto ca samathavanto ca vipassanāvanto cāti pañca puggalā, pakatisīladhammo ca samādānasīladhammo ca cittappasādadhammo ca samathadhammo ca vipassanādhammo cāti pañca dhammāti imehi pañcahi puggalehi, imehi pañcahi dhammehi vāsanābhāgiyaṃ sattādhiṭṭhānekadesadhammādhiṭṭhānekadesaṃ suttaṃ yathākkamaṃ niddisitabbanti.

世俗所说的七处依止之地经文，应当依照老师的定制加以区分阐释，我们也知晓其中内容。关于“有宿命份的七处依止之地经文，应当针对哪些人加以阐释”这一点，已有论述，且对‘有宿命份’等语有所说明。所谓‘有宿命份的七处依止之地经文’，是应当针对修持戒律的人和法而进行阐释。所谓‘哪些是修持戒律的人’，有言：‘他们是五种人’。所谓‘哪些是法’，有言：‘是相应戒律’等。其意为：相应戒律者、专注戒律者、心清净者、止禅者、观禅者这五种人；相应戒律法、专注戒律法、心清净法、止禅法、观禅法共五项，由这五种人及五种法所依止的七处依止之地经文应当恰当阐释。

Lokuttaraṃ sattādhiṭṭhānaṃ suttaṃ dassanabhāgiyavāsanābhāgiyaasekkhabhāgiyasuttehi niddisitabbanti ācariyena niyametvā vibhattaṃ, amhehi ca ñātaṃ, ‘‘lokuttaraṃ dhammādhiṭṭhānaṃ suttaṃ kittakehi suttehi niddisitabba’’nti vattabbattā ‘‘lokuttaraṃ suttaṃ dhammādhiṭṭhānaṃ…pe… asekkhabhāgiyenā’’ti vuttaṃ.

超世间的七处依止经文，应当依照老师的定制，在与见道份和有宿命份相关的相对经文中阐释，我们也知晓其中内容。关于‘应当针对某些经文阐释超世间之法的依止’，已有论述，且言及‘应当由见道份的人们阐释’等。

‘‘Lokiyañca lokuttarañca sattādhiṭṭhānañca dhammādhiṭṭhānañca kittakehi niddisitabba’’nti vattabbattā ‘‘lokiyañca…pe… ubhayena niddisitabba’’nti vuttaṃ. Ubhayenāti lokiyalokuttarena, sattādhiṭṭhānadhammādhiṭṭhānena samānatthabhāvena niddisitabbanti.

说：“世俗与超世间的七处依止以及法的依止，应当由上述所说者阐释”，已有言说：“既世俗又超世间的，应当由双方共同阐释。”所谓‘双方’，即世俗与超世间，即七处依止与法的依止，在意义上相同而共为阐释。

‘‘Ñāṇaṃ kittakehi niddisitabba’’nti vattabbattā ‘‘ñāṇaṃ paññāyā’’tiādi vuttaṃ. Yasmiṃ yasmiṃ sutte ñāṇaṃ āgataṃ, tasmiṃ tasmiṃ sutte ñāṇaṃ ñāṇapariyāyena paññādinā niddisitabbanti.

说：“应当由上述诸人阐释智”，已有言说：“智即智慧”等。无论在哪些经文中引出智，都应当以智的种类或智慧的层次加以阐述。

‘‘Ñeyyaṃ kittakena niddisitabba’’nti vattabbattā ‘‘ñeyyaṃ atītānāgatapaccuppannehī’’tiādi vuttaṃ. Yasmiṃ yasmiṃ sutte ñeyyaṃ āgataṃ, tasmiṃ tasmiṃ sutte ñeyyaṃ ñeyyapariyāyena niddisitabbanti.

说：“应当由上述诸人阐释所当知之法”，已有言说：“所当知者乃是过去、未来及当前之法”等。无论在哪些经文中引出所当知之法，都应当以所当知法的类别加以区别阐释。

‘‘Ñāṇañca ñeyyañca kittakena niddisitabba’’nti vattabbattā ‘‘ñāṇañca ñeyyañca tadubhayenā’’tiādi vuttaṃ. Yasmiṃ yasmiṃ sutte ñāṇañeyyā āgatā, tasmiṃ tasmiṃ sutte ñāṇañeyyā ñāṇañeyyapariyāyena niddisitabbanti.

说：“应当由上述诸人阐释智与所当知”，已有言说：“智与所当知皆由两者共同阐释”等。无论在哪些经文中引出智和所当知，都应当以智与所当知的分别类别加以阐释。

Dassanasutte yathā niddiṭṭhaṃ, tathā upadhārayitvā labbhamānato niddisitabbaṃ. Bhāvanāsutte yathā niddiṭṭhaṃ, tathā upadhārayitvā labbhamānato niddisitabbaṃ. Tadubhayaṃ dassanañca bhāvanā ca sutte yathā niddiṭṭhaṃ, tathā upadhārayitvā labbhamānato niddisitabbaṃ.

关于『见法经』中所示现的内容，应依其所呈现的样式，结合上下文加以阐明后，再据此加以否定。同样，关于『修习经』中所示现的内容，也应依其所呈现的样式，结合上下文加以阐明后，再据此加以否定。这两者即见法与修习，均应如经中所示，结合语境加以阐明，从而加以否定。

‘‘Sakavacanaṃparavacana’’ntiādīsupi evameva visuṃ visuṃ ca ekato ca sutte yathā niddiṭṭhaṃ, tathā upadhārayitvā labbhamānato niddisitabbanti yojanā kātabbā. ‘‘Ettakameva niddisitabba’’nti vattabbattā ‘‘yaṃ vā panā’’tiādi vuttaṃ.

对于如『直接说话与间接说话』等开头的各经文，均应依经中所示的方式，结合上下文加以阐明后，再据此加以否定，这是一种必须确立的原则。关于『仅此应予否定』的说法，则应理解为『不论哪一者』等语句已经明确提出。

‘‘Vipākassa hetu kammamevā’’ti vattabbattā ‘‘duvidho hetū’’tiādi vuttaṃ. Kilesā saṃkilesabhāgiyasuttena samānatthabhāvena niddisitabbā. Taṇhāsaṅkhāto samudayo vā kilesasaṅkhāto samudayo vā akusalasaṅkhāto samudayo vā saṃkilesabhāgiyena suttena samānatthabhāvena niddisitabbo. Lokiyakusalahetusaṅkhāto samudayo vā lokiyakusalasaṅkhāto samudayo vā vāsanābhāgiyena suttena samānatthabhāvena niddisitabbo.

说『果报的因正是业』时，应理解为『存在双重因』之义。染污之事应依据有关染污性质的经文，照其相同之义而予否定。由渴爱所引起的起因，或由染污所引起的起因，或由不善之所引起的起因，应依据染污性质相关的经文，照相同的义理加以否定。依世俗境界，善因所生的业果，或世俗善因所生的业果，应依据习气性质的经文，以同样义理予以否定。

Kammañca vipāko ca yathārahaṃ labbhamānasuttena niddisitabboti sāmaññavasena vibhatto, ‘‘kusalaṃ katamena niddisitabba’’nti vattabbattā ‘‘tattha kusala’’ntiādi vuttaṃ. Tatthāti tesu aṭṭhavīsatiyā sāsanapaṭṭhānasuttesu kusalaṃ catūhi suttehi samānatthabhāvena niddisitabbaṃ. ‘‘Katamehi catūhī’’ti vattabbattā ‘‘vāsanābhāgiyenā’’tiādi vuttaṃ. Lokiyakusalaṃ vāsanābhāgiyena niddisitabbaṃ samānatthattā, lokuttarakusalaṃ dassanabhāgiyena, vāsanābhāgiyena, asekkhabhāgiyena ca yathārahaṃ samānatthabhāvena niddisitabbaṃ. Kusalaṃ ettakehi niddisitabbanti niyametvā vibhattaṃ, ‘‘akusalaṃ katamena niddisitabba’’nti vattabbattā ‘‘akusala’’ntiādi vuttaṃ. ‘‘Kusalañca akusalañca katamena niddisitabba’’nti vattabbattā ‘‘kusalañca akusalañca tadubhayena niddisitabba’’nti vuttaṃ. Yasmiṃ yasmiṃ sutte tadubhayaṃ āgataṃ, tasmiṃ tasmiṃ sutte āgatena tadubhayena niddisitabbaṃ.

依经所示，业与果报均应如实否定，此为通常见解。说『以何种善行应予否定』时，已有说『以善行为本』等语。就此而言，二十八部经典中，关于戒律篇的善法，在四部经典中义理相同，应予否定。问『是哪四种？』时，已有回答『以习气性质者』等语。世俗善法，应以习气性质加以否定；出世间善法，则应视其为见法份、习气份及无滞份而适切否定。依此分类善法，应确立并阐明。问『以何种不善法应否定？』时，已有答『以不善法』等语。又说『何以善恶均应否定？』时，已有说法『善恶两者皆应否定』。凡各经中能找到此两者的，均应依各经语言与义理双重对应而否定。

‘‘Anuññātaṃ katamena niddisitabba’’nti vattabbattā ‘‘anuññāta’’ntiādi vuttaṃ. Anuññātaṃ bhagavato anuññātāya samānatāya niddisitabbaṃ. ‘‘Katividhaṃ anuññāta’’nti vattabbattā ‘‘taṃ pañcavidha’’ntiādi vuttaṃ. Yaṃ anuññātaṃ yāsu yāsu bhūmīsu dissati, taṃ anuññātaṃ tāsu tāsu bhūmīsu āgatena samānena kappiyānulomena niddisitabbaṃ.

说『何以不允之法应否定』时，已有说法包含『不允』等义。不允者，应依世尊不许之法而同义加以否定。问『不允有几种？』时，已有答言『为五种』。凡于诸诸地见有之不允法，应以所阐明的五种不允许法，对诸地不允法依其共相而予否定。

Anuññātaṃ iminā niddisitabbanti ācariyena niyametvā vibhattaṃ, ‘‘paṭikkhittaṃ katamena niddisitabba’’nti vattabbattā ‘‘paṭikkhittaṃ bhagavatā’’tiādi vuttaṃ. Bhagavatā paṭikkhittaṃ bhagavatā paṭikkhittakāraṇena sutte āgatena vatthunā kāraṇaphalabhāvena niddisitabbaṃ. Yaṃ paṭikkhittaṃ yāsu yāsu bhūmīsu dissati, taṃ pana paṭikkhittaṃ tāsu tāsu bhūmīsu āgatena pākaṭena akappiyānulomena niddisitabbaṃ.

依据上师的规定，说『何以排斥法应否定』时，已有说法『排斥法为世尊所排斥』。世尊所排斥的，因其于经中文义、缘由、结果皆被说明，应当同义否定。凡于诸地发现的排斥法，应以其明显为不应许的排斥法，依五种不应许的准则予以否定。

‘‘Anuññātañca paṭikkhittañca katamena niddisitabba’’nti vattabbattā ‘‘anuññātañca paṭikkhittañca tadubhayena niddisitabba’’nti vuttaṃ. Yasmiṃ yasmiṃ sutte anuññātañca paṭikkhittañca āgataṃ, tasmiṃ tasmiṃ sutte āgatena tadubhayena niddisitabbaṃ.

“未经允许且被禁止的，应以何种方式加以禁止？”对此，有言：“未经允许且被禁止的，应以两者兼具方式加以禁止。”凡于何处经中出现未经允许和被禁止，便于该经相应处以两者兼具方式加以禁止。

‘‘Thavo katamena niddisitabbo’’ti vattabbattā ‘‘thavo pasaṃsāyā’’tiādi vuttaṃ. Yasmiṃ yasmiṃ sutte yā yā pasaṃsā āgatā, tasmiṃ tasmiṃ sutte āgatāya tāya tāya pasaṃsāya thavo niddisitabbo. ‘‘Yo thavo pasaṃsāya niddisitabbo, so thavo katividhena niddisitabbo’’ti vattabbattā ‘‘so pañcavidhenā’’tiādi vuttaṃ. Bhagavato thavo ca dhammassa thavo ca ariyasaṅghassa thavo ca ariyadhammānaṃ sikkhāya thavo ca lokiyaguṇasampattiyā thavo cāti pañcavidhena veditabbo. Iti evaṃ vuttappakārena pañcavidhena thavo niddisitabbo.

“该以何种方式禁止？”对此，有言：“该以赞叹方式禁止。”凡于何处经中出现何种赞叹，便于该经相应处以该赞叹方式禁止。又言：“欲以何种赞叹方式禁止者，当知有五种。”关于世尊的赞叹、法的赞叹、圣僧的赞叹、圣法修持的赞叹及世俗德行的赞叹，此五者应当分别了知。由此如是所说，须以此五种方式加以禁止。

Amhākācariya amhākācariyena aṭṭhārasa mūlapadā sāsanapaṭṭhāne daṭṭhabbāti vuttā, ‘‘katamāni tāni aṭṭhārasa mūlapadānī’’ti pucchitabbattā ‘‘indriyabhūmī’’tiādi vuttaṃ. Sāsanapaṭṭhāne indriyabhūmi saddhindriyādiindriyabhūmi yehi navahi padehi niddisitabbā, sāsanapaṭṭhāne kilesabhūmi yehi navahi padehi niddisitabbā, evaṃ iminā pakārena etāni mūlapadāni nava padāni kusalapadāni, nava padāni akusalapadānīti aṭṭhārasa mūlapadāni honti. Sāsanapaṭṭhāne daṭṭhabbā, ‘‘kena kāraṇena aṭṭhārasa mūlapadā sāsanapaṭṭhāne daṭṭhabbāti viññāyatī’’ti vattabbattā ‘‘tathā hī’’tiādi vuttaṃ. Tathā hīti tato eva aṭṭhārasamūlapadānaṃ sāsanapaṭṭhāne daṭṭhabbattā ‘‘aṭṭhārasa mūlapadā kuhiṃ daṭṭhabbā? Sāsanapaṭṭhāne’’ti yaṃ vacanaṃ vuttaṃ, tena vacanena viññāyatīti. ‘‘Kena mūlapadānaṃ navakusalapadanavaakusalapadabhāvena aṭṭhārasabhāvo viññāyatī’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena mūlapadānaṃ navakusalapadanavaakusalapadabhāvato āyasmā mahākaccāno –

吾师告吾，与吾师共见教法根本十八条时，问曰：“何者为此十八条根本？”答曰：“根基于六识之境等。”于教法根本处讲述，所谓六识之境及六根之类，应以九条加以规定，烦恼之境亦应以九条加以规定，依此开示，此等根本条目共有十八条根本。于教法根本处已见此，问曰：“何因缘见此十八条根本于教法根本处？”答曰：“确如是也。”于是于十八条根本处见之，谓之“何处见十八条根本？在教法根本处。”以此语句而了知。又问：“何以十八条根本具有九条善根本与九条不善根本的性质？”答曰：“因此也。”基于十八条根本包括九条善根本与九条不善根本的两种性质，尊者大玛哈咖吒那说——

‘‘Navahi ca padehi kusalā, navahi ca yujjanti akusalapakkhā;

“于九条中为善根本，于九条中为不善根本相对成立。”

Ete kho mūlapadā, bhavanti aṭṭhārasa padānī’’ti. –

“此即根本条目，合计十八条条目。”

Yaṃ vacanaṃ āha, tena ‘‘navahi…pe… padānī’’ti vacanena mūlapadānaṃ navakusalapadanavaakusalapadabhāvena aṭṭhārasabhāvo viññāyatīti.

上述所说，即由“九条……之条目”语义，确知十八条条目具有九条善根本及九条不善根本两种性质。

‘‘Yaṃ yaṃ saṃkilesabhāgiyādisoḷasavidhaṃ sāsanapaṭṭhānañceva yaṃ yaṃ lokiyādiaṭṭhavīsatividhaṃ sāsanapaṭṭhānañca ācariyena niddhāritaṃ, ettakameva paripuṇṇaṃ, aññaṃ sāsanapaṭṭhānaṃ niddhāretvā yuttaṃ yujjitabbaṃ natthī’’ti vattabbattā ‘‘niyuttaṃ sāsanapaṭṭhāna’’nti vuttaṃ. Yathāniddhāritasāsanapaṭṭhānato yaṃ yaṃ aññaṃ sāsanapaṭṭhānaṃ niddhāritaṃ atthi, taṃ taṃ aññaṃ sāsanapaṭṭhānaṃ niyuttaṃ yathārahaṃ niddhāretvā yuttaṃ yujjitabbanti attho gahetabboti.

『任何一切属于贪污污染部分的十六种教法基础，以及世间等二十八种教法基础中，所有由老师所制定的，这些就足够完全了，若制定别的教法基础则不适当，无须增添，如是应当遵守』，这是对『应当遵守的教法基础』的说明。按已规定的教法基础，若有其他教法基础被制定，则该他教法基础应当合宜恰当地被制定，并应由人取其义故应遵守。

‘‘Yaṃ loko pūjayate…pe… niyuttaṃ sāsanapaṭṭhānanti yattako vacanakkamo bhāsito, ettakena vacanakkamena kiṃ netti samattā, udāhu asamattā’’ti vattabbattā ‘‘ettāvatā’’tiādi vuttaṃ. Āyasmatā mahākaccānena yā netti bhāsitā, bhagavatā sā netti anumoditā, mūlasaṅgītiyaṃ saṅgāyantehi therāsabhehi yā netti saṅgītā, sā netti ‘‘yaṃ loko pūjayate…pe… niyuttaṃ sāsanapaṭṭhāna’’nti ettāvatā vacanakkamena samattā paripuṇṇāva hoti.

『世间所礼敬的...（略）…应当遵守的教法基础』，这是说遵守教法基础的言语规矩，以此言语规矩能否表达（法义）或适当，譬如不适当的说法，是说『仅此而已』。由长老大玛哈咖吒那所说的规矩，世尊亦赞同，根基三会诸长老齐集所同颂的规矩，被称为『世间所礼敬……应当遵守的教法基础』，此规矩言语，尚且适当而圆满。

Iti samattāya āyasmatā mahākaccānena bhāsitāya bhagavatā anumoditāya mūlasaṅgītiyaṃ saṅgāyantehi therāsabhehi saṅgītāya nettiyā atthavaṇṇanā saddhammapālanāmena mahādhammarājagurunā mahātherena racitā jinaputtānaṃ hitakarā nettivibhāvanā chabbīsādhikanavasate sakkarāje sāvaṇamāse sukkapakkhe navamadivase sūriyuggamanasamaye samattā.

如此圆满，由长老大玛哈咖吒那所说、世尊赞许、根基三会长老所同颂、称之为规矩言语的法义阐述，乃以护持正法为名，由伟大法王导师、大长老所编撰，惠利诸佛子弟的规矩义释，共有二十六多节，于萨迦罗天王时代，雨季月的上半月第九日，太阳升起之时完成。

Iti sāsanapaṭṭhāne sattibalānurūpā racitā vibhāvanā · 如是，于教法建立中，依能力与力量相应而造之阐明

Niṭṭhitā.

「已完成。」

Nigamanakathā结论之语

Sabbasattuttamo nātho, loke uppajji nāyako;

诸有情中至上之主，是于世间新现之导引；

Sambuddho gotamo jino, anekaguṇalaṅkato.

觉者果德玛王者，胜德广大之征服者。

Sāsanaṃ tassa seṭṭhassa, aṭṭhavassasatādhikaṃ;

彼世尊教法至为尊胜，历时逾越八百年；

Dvisahassaṃ yadā pattaṃ, nimmalaṃ vaḍḍhanaṃ subhaṃ.

当时曾达两千余年，教法清净增长美好。

Tadā bhūmissaro mahādhammarājā mahiddhiko;

彼时为地界至尊，法王广大威德弘扬；

Āṇācakkena sāreti, rājā noanuvattake.

以铁杖驾驭众生，如王正行持教导众生。

Laddhā setagaje vare, loke vimhayajānake;

于莲花象上得殊胜地，世间惊叹信解广大无边；

Appamatto mahāvīro, puññaṃ katvābhimodati.

精勤不懈为大勇者，行善业而欢喜于法。

Tasmiṃ vasseva sāvaṇe, māse navamadivase;

在此瓦萨年中，七月的第九天，

Sūriyuggamane kāle, nibbattāyaṃ vibhāvanā.

当太阳升起之时，正是此解说诞生之时。

Yattakaṃ sāsanaṃ ṭhitaṃ, tattakaṃ racitaṃ mayā;

此教法之所以成立，正是我所建立者；

Ṭhātu nettivibhāvanā, jinaputtahitāvahā.

愿此讲说导引正路，利益尊者世子。

Iti taṃ racayantena, puññaṃ adhigataṃ mayā;

如此由讲述者所造福德，已经获得；

Hontu tassānubhāvena, sabbe vimuttibhāgino.

愿受其感召，诸位皆得解脱之分。

Rājadevī puttanattā, panattā ca sajātikā;

王后生子，为夫所生，且为同族。

Sabbe rajjasukhe ṭhatvā, carantu caritaṃ sukhī.

众人在国土安乐时，行其所行，皆得安乐。

Devo kāle suvassatu, sabbo raṭṭhajano sukhī;

愿天神时常现善，愿全国人民都得安乐；

Aññamaññaṃ ahiṃsanto, piyo hotu hitāvahoti.

彼此不害，互相和悦，愿彼此都为亲爱，行利益法。

Nettivibhāvinī niṭṭhitā. · 《导论阐明》完成。