4. Meghiyavaggo · 4. 美基亚品义注

154 段 · CSCD 巴利原典

3. Nandavaggo三、难德品

1. Kammavipākajasuttavaṇṇanā一、《业果报所生经》注释

§21

21. Nandavaggassa paṭhame aññataro bhikkhūti nāmagottena apākaṭo eko khīṇāsavabhikkhu. So kira rājagahavāsī kulaputto moggallānattherena saṃvejito saṃsāradosaṃ disvā satthu santike pabbajitvā sīlāni sodhetvā catusaccakammaṭṭhānaṃ gahetvā na cirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tassa aparabhāge kharo ābādho uppajji, so paccavekkhaṇāya adhivāsento viharati. Khīṇāsavānañhi cetasikadukkhaṃ nāma natthi, kāyikadukkhaṃ pana hotiyeva. So ekadivasaṃ bhagavato dhammaṃ desentassa nātidūre ṭhāne dukkhaṃ adhivāsento pallaṅkena nisīdi. Tena vuttaṃ ‘‘bhagavato avidūre nisinno hotī’’tiādi.

在南达部第一品，有一位比库，无名族姓，成就了断尽三结的人。此人据说是王舍城人家之子，因与长老摩嘎剌那同感而觉察世间轮回之苦，遂在佛陀近旁出家，净修戒律，修习四圣谛法门。不久便生起正观，去除烦恼，得至阿拉汉果。其后身生重病，他为反省修行而住于舍中。断尽三结者，心意之苦已无，唯身苦尚在。某一日，他听佛陀说法，不远处处，感受苦恼，坐于床榻上。于是有言说“佛陀常在不远处而坐”等传说。

Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti bandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanhārūni na namanti, tasmā so tathā nisinno hoti. Purāṇakammavipākajanti pubbe katassa kammassa vipākabhāvena jātaṃ, purāṇakammavipāke vā sukhadukkhappakāre vipākavaṭṭasamudāye tadekadesabhāvena jātaṃ. Kiṃ taṃ? Dukkhaṃ. Purāṇakammavipākajanti ca iminā tassa ābādhassa kammasamuṭṭhānataṃ dassento opakkamikautuvipariṇāmajādibhāvaṃ paṭikkhipati. Dukkhanti pacurajanehi khamituṃ asakkuṇeyyaṃ. Tibbanti tikhiṇaṃ, abhibhavitvā pavattiyā bahalaṃ vā. Kharanti kakkhaḷaṃ. Kaṭukanti asātaṃ. Adhivāsentoti upari vāsento sahanto khamanto.

此处所说的床榻，是周围用木板绑扎严密的座位。所谓“绑扎”是指将上身挺直，后背撑立，足踏地板，数以千万亿计的骨骼支撑其体。如此正坐，皮肉之疼痛难忍，所以他乃端坐于此。古业之果报，谓由往世所造业的果报所生，古业果报若是苦乐种类各异的感受，就如业报循环生起中各类感受一样。何者？苦也。古业果报能示现此病乃由业力起者，且能断除对于诸恶趣轮转、好奇变化等未正当的欣慕，从而断绝。苦者，凡夫难以忍受。痛剧烈而沉重。肿硬且坚钝。苦涩且不净。居住者即谓其住于此处，忍受苦患，谅其坚忍、宽恕的涵义。

Sato sampajānoti vedanāpariggāhakānaṃ satisampajaññānaṃ vasena satimā sampajānanto ca. Idaṃ vuttaṃ hoti – ‘‘ayaṃ vedanā nāma hutvā abhāvaṭṭhena aniccā, aniṭṭhārammaṇādipaccaye paṭicca uppannattā paṭiccasamuppannā, uppajjitvā ekantena bhijjanasabhāvattā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti vedanāya aniccatāsallakkhaṇavasena satokāritāya sato, aviparītasabhāvapaṭivijjhanavasena sampajāno ca hutvā. Atha vā sativepullapattiyā sabbattheva kāyavedanācittadhammesu suṭṭhu upaṭṭhitasatitāya sato, tathā paññāvepullappattiyā pariggahitasaṅkhāratāya sampajāno. Avihaññamānoti ‘‘assutavā, bhikkhave, puthujjano aññataraññatarena dukkhadhammena phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjatī’’ti vuttanayena andhaputhujjano viya na vihaññamāno maggeneva samugghātitattā cetodukkhaṃ anuppādento kevalaṃ kammavipākajaṃ sarīradukkhaṃ adhivāsento samāpattiṃ samāpanno viya nisinno hoti. Addasāti taṃ āyasmantaṃ adhivāsanakhantiyā tathā nisinnaṃ addakkhi.

所谓“具念正知”，是指依止于不取相之感受之念及正知，具有真实的念智而觉知。说此者谓“此所谓感受，由为即灭、变无常，因无常、因不净之缘而生起，乃缘生之法，随缘而生，生时必显现有，坏时具悲惧性质，亦有消亡、衰败、离恋之法，为感受之无常特征”等。于感受上具清净的念意，能大彻大悟其无常法性，心得清明觉知。又所谓不明智者谓：“外道等未受教者，遇苦法常生烦恼，忧伤悲叹，哭号嚎啕，迷乱偏误。”如是愚者不觉，因业感果生苦，肉体之痛难免，故坐于苦患处。尊者被如是坚忍而觉察，遂见彼处忍坐之状。

Etamatthanti etaṃ tādisassapi rogassa vejjādīhi tikicchanatthaṃ anussukkāpajjanakāraṇaṃ khīṇāsavānaṃ lokadhammehi anupalepitasaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ saṅkhatadhammānaṃ yehi kehici dukkhadhammehi avighātapattivibhāvanaṃ udānaṃ udānesi.

以上所说，即此类疾病及其治疗方法，乃供医师等治病者观照之因。亦为断尽三结者，不为世俗法所染，六不染净之利益深解。所谓呜叹，即谓以此等苦法，及诸有为法中各类苦法不受其挠扰之呜叹。

Tattha sabbakammajahassāti pahīnasabbakammassa. Aggamaggassa hi uppannakālato paṭṭhāya arahato sabbāni kusalākusalakammāni pahīnāni nāma honti paṭisandhiṃ dātuṃ asamatthabhāvato, yato ariyamaggañāṇaṃ kammakkhayakaranti vuccati. Bhikkhunoti bhinnakilesatāya bhikkhuno. Dhunamānassa pure kataṃ rajanti arahattappattito pubbe kataṃ rāgarajādimissatāya rajanti laddhanāmaṃ dukkhavedanīyaṃ kammaṃ vipākapaṭisaṃvedanena taṃ dhunantassa viddhaṃsentassa, arahattappattiyā parato pana sāvajjakiriyāya sambhavoyeva natthi, anavajjakiriyā ca bhavamūlassa samucchinnattā samucchinnamūlatāya pupphaṃ viya phaladānasamatthatāya abhāvato kiriyamattāva hoti.

其中“断尽一切业”者，谓得涅槃阿拉汉，由断知业缘尽故，无法再造善恶业，业断不可复生。因得到圣道智，断除一切污染。所谓“比库”，是除有漏染污的比库。指昔时犯杀生等恶业，今降于阿拉汉果者，其前业虽感苦乐，业所感报因趋涅槃就消失了；故远离恶业，再无现法业的产生。此时非因行业而生苦痛，乃断业后置之业而生，如花无根，果实断绝，真实涅槃之业所立者。

Amamassāti rūpādīsu katthaci mamanti gahaṇābhāvato amamassa mamaṅkārarahitassa. Yassa hi mamaṅkāro atthi, so attasinehena vejjādīhi sarīraṃ paṭijaggāpeti. Arahā pana amamo, tasmā so sarīrajagganepi udāsīnadhātukova. Ṭhitassāti catubbidhampi oghaṃ taritvā nibbānathale ṭhitassa, paṭisandhiggahaṇavasena vā sandhāvanassa abhāvena ṭhitassa . Sekkhaputhujjanā hi kilesābhisaṅkhārānaṃ appahīnattā cutipaṭisandhivasena saṃsāre dhāvanti nāma, arahā pana tadabhāvato ṭhitoti vuccati. Atha vā dasavidhe khīṇāsavasaṅkhāte ariyadhamme ṭhitassa. Tādinoti ‘‘paṭikūle appaṭikūlasaññī viharatī’’tiādinā (paṭi. ma. 3.17) nayena vuttāya pañcavidhāya ariyiddhiyā aṭṭhahi lokadhammehi akampaniyāya chaḷaṅgupekkhāya ca samannāgatena iṭṭhādīsu ekasadisatāsaṅkhātena tādībhāvena tādino. Attho natthi janaṃ lapetaveti ‘‘mama bhesajjādīni karothā’’ti janaṃ lapituṃ kathetuṃ payojanaṃ natthi sarīre nirapekkhabhāvato. Paṇḍupalāso viya hi bandhanā pavutto sayamevāyaṃ kāyo bhijjitvā patatūti khīṇāsavānaṃ ajjhāsayo. Vuttañhetaṃ –

所谓“无恶”，是指色法等身心诸法中无恶之性。若有恶相者，即由“我执”等烦恼障碍，烦劳肉身，使之难安忍。圣者无此烦恼，身心无恶，若依其理，涅槃坚固稳固，因无再生故，彼得称为“住”。又有十种断尽三结圣法称为“断处”，指于恶缘生苦相等相对断除。如云“依正念清净，非常有たり”，此为圣者修习不染世诸法，甘露清皮净者，随其意乐于善法，犹如被缚之花蔓，若无归依，身躯亦会崩溃。此便是断尽三结者之心境。

‘‘Nābhikaṅkhāmi maraṇaṃ, nābhikaṅkhāmi jīvitaṃ;

我不愿求死亡，我不愿求生；

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā’’ti. (theragā. 606);

也不愿求时节，如同刀锋锐利一般的恐惧。

Atha vā yaṃkiñci nimittaṃ dassetvā ‘‘kiṃ ayyassa icchitabba’’nti janaṃ lapetave paccayehi nimantanavasena lapāpetuṃ khīṇāsavassa attho natthi tādisassa micchājīvassa maggeneva samugghātitattāti attho. Iti bhagavā ‘‘kissāyaṃ thero attano rogaṃ vejjehi atikicchāpetvā bhagavato avidūre nisīdatī’’ti cintentānaṃ tassa atikicchāpane kāraṇaṃ pakāsesi.

又或者，看到任何因缘，就想“此尊者当欲作什么”，即因缘引导着引导大众进行说法，然而，已断烦恼者无此必要，此等邪命者之路如同被车轮碾碎一般消亡。这就是世尊言：“此长老过度求医，世尊在不远处坐着”的思想，显明其过度求医的原因。

Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释完毕。

2. Nandasuttavaṇṇanā二、《难德经》注释

§22

22. Dutiye nandoti tassa nāmaṃ. So hi cakkavattilakkhaṇūpetattā mātāpitaro saparijanaṃ sakalañca ñātiparivaṭṭaṃ nandayanto jātoti ‘‘nando’’ti nāmaṃ labhi. Bhagavato bhātāti bhagavato ekapituputtatāya bhātā. Na hi bhagavato sahodarā uppajjanti, tena vuttaṃ ‘‘mātucchāputto’’ti, cūḷamātuputtoti attho. Mahāpajāpatigotamiyā hi so putto. Anabhiratoti na abhirato. Brahmacariyanti brahmaṃ seṭṭhaṃ uttamaṃ cariyaṃ ekāsanaṃ ekaseyyaṃ methunaviratiṃ. Sandhāretunti paṭhamacittato yāvacarimakacittaṃ sammā paripuṇṇaṃ parisuddhaṃ dhāretuṃ pavattetuṃ. Dutiyena cettha brahmacariyapadena maggabrahmacariyassāpi saṅgaho veditabbo. Sikkhaṃ paccakkhāyāti upasampadakāle bhikkhubhāvena saddhiṃ samādinnaṃ nibbattetabbabhāvena anuṭṭhitaṃ tividhampi sikkhaṃ paṭikkhipitvā, vissajjetvāti attho. Hīnāyāti gihibhāvāya. Āvattissāmīti nivattissāmi.

第22条名为第二释名乃“难陀”。此因身具转轮圣王之相，其父母及亲族众多，拥护称赞曰“难陀”此名。世尊之弟者，因世尊为单父异母子故，称“母别子”，意谓不是同母同父之兄弟。故称为小母子，因其母为大般若班提果德弥。释名中“无喜欢”意指不喜爱，乃指修行梵行，于是一心独坐、独卧，行持斋欲断灭男女缠缚。所谓“守护”，首先意为最初之心，乃至最后全部之心，纯净圆满，修持并行。其次此处亦当体认为修持梵行之意义，即对于具足梵行之体裁亦须认识。所谓“学业通达”，意指于受比库戒时伴随比库之身分，一起受持清净学业三种，分别断除、解除之意。所谓“微末者”，意指贵族之家。所谓“我将回返”，意指其心愿回转不迷。

Kasmā panāyaṃ evamārocesīti? Etthāyaṃ anupubbikathā – bhagavā pavattavaradhammacakko rājagahaṃ gantvā veḷuvane viharanto ‘‘puttaṃ me ānetvā dassethā’’ti suddhodanamahārājena pesitesu sahassasahassaparivāresu dasasu dūtesu saha parivārena arahattaṃ pattesu sabbapacchā gantvā arahattappattena kāḷudāyittherena gamanakālaṃ ñatvā maggavaṇṇanaṃ vaṇṇetvā jātibhūmigamanāya yācito vīsatisahassakhīṇāsavaparivutto kapilavatthunagaraṃ gantvā ñātisamāgame pokkharavassaṃ aṭṭhuppattiṃ katvā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathetvā punadivase piṇḍāya paviṭṭho ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā nivesanaṃ gantvā ‘‘dhammañcare’’ti (dha. pa. 169) gāthāya mahāpajāpatiṃ sotāpattiphale, rājānaṃ sakadāgāmiphale patiṭṭhāpesi.

为何对其如此说？以上乃渐次开示——世尊转动法轮，将前往王舍城，住于竹林，净头王苏突陀王差遣众多使者浩浩荡荡，携同使者和随从，随侍佛陀。诸多家属皆赴追随，领悟阿拉汉果证。劫初长老逝世后，知晓前往之时，描绘道路典故。行至本生地，携其众亲族群聚，完成波科伽瓦萨会，随后分作八池，讲述瓦萨之出生故事，再讲述业道经（《本生经》2.22.1655起）。翌日供养设斋，以《慧经》歌辞嘱咐父亲能证初果，不令心迷惑。继而迁居安住，仍以《慧经》歌辞劝勉具足初果，奠定已成证果者与众亲贵地位。

Bhattakiccāvasāne pana rāhulamātuguṇakathaṃ nissāya candakinnarījātakaṃ (jā. 1.14.18 ādayo) kathetvā tatiyadivase nandakumārassa abhisekagehappavesanavivāhamaṅgalesu vattamānesu piṇḍāya pavisitvā nandakumārassa hatthe pattaṃ datvā maṅgalaṃ vatvā uṭṭhāyāsanā pakkamanto kumārassa hatthato pattaṃ na gaṇhi. Sopi tathāgate gāravena ‘‘pattaṃ te, bhante, gaṇhathā’’ti vattuṃ nāsakkhi. Evaṃ pana cintesi, ‘‘sopānasīse pattaṃ gaṇhissatī’’ti, satthā tasmiṃ ṭhāne na gaṇhi. Itaro ‘‘sopānamūle gaṇhissatī’’ti cintesi, satthā tatthapi na gaṇhi. Itaro ‘‘rājaṅgaṇe gaṇhissatī’’ti cintesi, satthā tatthapi na gaṇhi. Kumāro nivattitukāmo anicchāya gacchanto gāravena ‘‘pattaṃ gaṇhathā’’ti vattuṃ na sakkoti, ‘‘idha gaṇhissati, ettha gaṇhissatī’’ti cintento gacchati.

食事结束后，论及罗睺罗母之德，依托月光天女本生经（《本生经》1.14.18起）加以说明。第三日，去赴难陀王子加冕仪式及新婚庆典，参与供养，进献花环于难陀王子手上，祝福其婚礼圆满成立。席上起身行走，王子托花不受。佛陀亦恭敬劝其接受花缕，然王子不受。佛陀心中思忖：“必将在阶梯头处接受花缕”，但王子在彼处亦不受。一位他人以为会在阶梯脚处接受，佛亦不受。一位他人又以为会在宫殿前观礼区接受，佛亦不受。王子欲回转不肯，心不愿，行走时对佛嘱托“请收下花缕”，佛亦不能强迫；心生思量“他必将在此处收下”，行走去往此处。

Tasmiṃ khaṇe janapadakalyāṇiyā ācikkhiṃsu, ‘‘ayye bhagavā, nandarājānaṃ gahetvā gacchati, tumhehi vinā karissatī’’ti. Sā udakabindūhi paggharantehi aḍḍhullikhitehi kesehi vegena pāsādaṃ āruyha sīhapañjaradvāre ṭhatvā ‘‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’’ti āha. Taṃ tassā vacanaṃ tassa hadaye tiriyaṃ patitvā viya ṭhitaṃ. Satthāpissa hatthato pattaṃ aggahetvāva taṃ vihāraṃ netvā ‘‘pabbajissasi nandā’’ti āha. So buddhagāravena ‘‘na pabbajissāmī’’ti avatvā, ‘‘āma, pabbajissāmī’’ti āha. Satthā tena hi nandaṃ pabbājethāti kapilavatthupuraṃ gantvā tatiyadivase taṃ pabbājesi. Sattame divase mātarā alaṅkaritvā pesitaṃ ‘‘dāyajjaṃ me, samaṇa, dehī’’ti vatvā attanā saddhiṃ ārāmāgataṃ rāhulakumāraṃ pabbājesi. Punekadivasaṃ mahādhammapālajātakaṃ (jā. 1.10.92 ādayo) kathetvā rājānaṃ anāgāmiphale patiṭṭhāpesi.

当时，一位国土善良的女子告诫说：「尊者世尊将带走难陀王，你们若无您们，必将难以为继。」她手执水珠，系带系头发，迅速登上高楼，立于狮子笼门前，说道：「勇者，儿子，你应当前来。」这话如同直坠其心深处。佛陀手持叶子，领着他至寺院，言曰：「你将出家，难陀。」他起初用佛法庄严拒绝：「我不出家。」继而又说：「是的，我将出家。」于是佛陀便令他出家。第三天，他赴咖毕拉城，佛陀便为他施以出家仪式。第七日，其母亲盛装遣使托孤：「乞予，沙门。」自己同往寺园，令其儿拉胡罗出家。又过一日，诵说大法护生经（大本生经第一卷第十章第九十二节起），立于王位无余果位。

Iti bhagavā mahāpajāpatiṃ sotāpattiphale, pitaraṃ tīsu phalesu patiṭṭhāpetvā bhikkhusaṅghaparivuto punadeva rājagahaṃ gantvā tato anāthapiṇḍikena sāvatthiṃ āgamanatthāya gahitapaṭiñño niṭṭhite jetavanamahāvihāre tattha gantvā vāsaṃ kappesi. Evaṃ satthari jetavane viharante āyasmā nando attano anicchāya pabbajito kāmesu anādīnavadassāvī janapadakalyāṇiyā vuttavacanamanussaranto ukkaṇṭhito hutvā bhikkhūnaṃ attano anabhiratiṃ ārocesi. Tena vuttaṃ ‘‘tena kho pana samayena āyasmā nando…pe… hīnāyāvattissāmī’’ti.

于是，世尊使大巴嘉巴娣获得初果，令其父亲也证三果，并由比库僧团围绕，复返王舍城。后借由给孤独长老赴娑婆提，为了方便前往当时深严的揭德林大寺，居住于其处。如此，于师僧揭德林内安住，尊者难多因私心不愿出家，虽无尘欲烦恼，却忧虑国土善良女所言，遂向比库们透露其自身厌烦。故有言：「当时尊者难多……将降入除贪业障的小乘界。」

Kasmā pana naṃ bhagavā evaṃ pabbājesīti? ‘‘Puretarameva ādīnavaṃ dassetvā kāmehi naṃ vivecetuṃ na sakkā, pabbājetvā pana upāyena tato vivecetvā uparivisesaṃ nibbattessāmī’’ti veneyyadamanakusalo satthā evaṃ naṃ paṭhamaṃ pabbājesi.

为何世尊为他出家？答曰：「此前他显露烦恼，不能远离尘欲；出家后，通过正巧法门，方能远离尘欲，最终成就无上之道。」聪明善巧的师尊，正是这样首次为他施以出家。

Sākiyānīti sakyarājadhītā. Janapadakalyāṇīti janapadamhi kalyāṇī rūpena uttamā chasarīradosarahitā, pañcakalyāṇasamannāgatā. Sā hi yasmā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā naccodātā atikkantā mānusakavaṇṇaṃ appattā dibbavaṇṇaṃ, tasmā chasarīradosarahitā. Chavikalyāṇaṃ maṃsakalyāṇaṃ nakhakalyāṇaṃ aṭṭhikalyāṇaṃ vayakalyāṇanti imehi pañcahi kalyāṇehi samannāgatā.

萨伽耶即萨咖王族之女。国土善良女是谓在本国为善，身心俱佳，远离身体恶秽。具备五善德。其因远离过长、过胖、过瘦、过粗、过旧、过迟缓及不善舞蹈的过恶而得半净身。此故远离恶秽。与此相应的五种善分别为净羽毛善、肉体善、指甲善、骨骼善及年龄善。

Tattha attano sarīrobhāsena dasadvādasahatthe ṭhāne ālokaṃ karoti, piyaṅgusamā vā suvaṇṇasamā vā hoti, ayamassā chavikalyāṇatā. Cattāro panassā hatthapādā mukhapariyosānañca lākhārasaparikammakataṃ viya rattapavāḷarattakambalena sadisaṃ hoti, ayamassā maṃsakalyāṇatā. Vīsati nakhapattāni maṃsato amuttaṭṭhāne lākhārasaparikitāni viya muttaṭṭhāne khīradhārāsadisāni honti, ayamassā nakhakalyāṇatā. Dvattiṃsadantā suphusitā parisuddhapavāḷapantisadisā vajirapantī viya khāyanti, ayamassā aṭṭhikalyāṇatā. Vīsativassasatikāpi samānā soḷasavassuddesikā viya hoti nippalitā, ayamassā vayakalyāṇatā. Sundarī ca hoti evarūpaguṇasamannāgatā, tena vuttaṃ ‘‘janapadakalyāṇī’’ti.

其身形貌在十二万十八千处散发光明，或如珍珠宝石或如黄金，此为净羽毛善。四足、两手面部的毛发如染红布覆盖，如红绸缎披肩，此为肉体善。二十片指甲坚硬覆盖肉爪处，边缘如漆线涂饰，其色如浓牛奶，此为指甲善。两百颗牙齿洁白如翡翠山峰，洁净如金刚牙垫，此为骨骼善。年约二十三岁，有如十六岁少女般，肌肤紧致，此为年龄善。故谓国土善良女。

Gharā nikkhamantassāti anādare sāmivacanaṃ, gharato nikkhamatoti attho. ‘‘Gharā nikkhamanta’’ntipi paṭhanti. Upaḍḍhullikhitehikesehīti itthambhūtalakkhaṇe karaṇavacanaṃ, vippakatullikhitehi kesehi upalakkhitāti attho. ‘‘Aḍḍhullikhitehī’’tipi paṭhanti. Ullikhananti ca phaṇakādīhi kesasaṇṭhāpanaṃ, ‘‘aḍḍhakāravidhāna’’ntipi vadanti. Apaloketvāti sineharasavipphārasaṃsūcakena aḍḍhakkhinā ābandhantī viya oloketvā. Maṃ, bhanteti pubbepi ‘‘ma’’nti vatvā ukkaṇṭhākulacittatāya puna ‘‘maṃ etadavocā’’ti āha. Tuvaṭanti sīghaṃ. Tamanussaramānoti taṃ tassā vacanaṃ, taṃ vā tassā ākārasahitaṃ vacanaṃ anussaranto.

「出家者出门」意指离家时言语轻慢，不敬，谓出家。文中「出家者出门」为此义。手持水珠系头发意即在木柱上绑附水珠，此谓系带头发。有人读作「绑带」。系带乃用金翅鸟等所取之毛将发束于头上。注视即指用带发束紧、以汗水润湿的状态，如同环形，用眼神注视。女子说「我啊」之前已言「我」，显其烦恼激动，复言「我说了这些」。tuvaṭ为迅疾，指父亲的话处，此语或指她念诵的话，或指连带其语气，注释之。

Bhagavā tassa vacanaṃ sutvā ‘‘upāyenassa rāgaṃ vūpasamessāmī’’ti iddhibalena naṃ tāvatiṃsabhavanaṃ nento antarāmagge ekasmiṃ jhāmakhette jhāmakhāṇumatthake nisinnaṃ chinnakaṇṇanāsānaṅguṭṭhaṃ ekaṃ paluṭṭhamakkaṭiṃ dassetvā tāvatiṃsabhavanaṃ nesi. Pāḷiyaṃ pana ekakkhaṇeneva satthārā tāvatiṃsabhavanaṃ gataṃ viya vuttaṃ, taṃ gamanaṃ avatvā tāvatiṃsabhavanaṃ sandhāya vuttaṃ. Gacchantoyeva hi bhagavā āyasmato nandassa antarāmagge taṃ paluṭṭhamakkaṭiṃ dasseti. Yadi evaṃ kathaṃ samiñjanādinidassanaṃ? Taṃ antaradhānanidassananti gahetabbaṃ. Evaṃ satthā taṃ tāvatiṃsabhavanaṃ netvā sakkassa devarañño upaṭṭhānaṃ āgatāni kakuṭapādāni pañca accharāsatāni attānaṃ vanditvā ṭhitāni dassetvā janapadakalyāṇiyā tāsaṃ pañcannaṃ accharāsatānaṃ rūpasampattiṃ paṭicca visesaṃ pucchi. Tena vuttaṃ – ‘‘atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā…pe… kakuṭapādānī’’ti.

世尊听闻此语：「凭方便令爱欲息灭」，以神通力引领他至三十三天宫，于中间行道一处禅场边缘禅洞内端坐，示现断耳、断鼻、断指的残缺猴子一只，将该猴子引至三十三天宫。巴利语中，导师们以瞬间之速前往三十三天宫，描述其去往及在三十三天宫停留之状。世尊当行至阿耆菩提尊者难陀居所中，示现此残缺猴子。尔时有人问，若真如此，如何为观察等现？当取作为隐匿现象示现。于是，导师引领至三十三天宫，抵达时有萨咖天帝迎接，行跪拜礼奉，展现卧虎形迹，凭借五十五步距离，亲自巡视，依赖当地美好境域等五十五处形相的具足圆满，特别询问。其答曰：「尔时世尊执持尊者难陀左臂……如是……卧虎形迹。」

Tattha bāhāyaṃ gahetvāti bāhumhi gahetvā viya. Bhagavā hi tadā tādisaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi, yathā āyasmā nando bhuje gahetvā bhagavatā nīyamāno viya ahosi. Tattha ca bhagavatā sace tassa āyasmato tāvatiṃsadevalokassa dassanaṃ pavesanameva vā icchitaṃ siyā, yathānisinnasseva tassa taṃ devalokaṃ dasseyya lokavivaraṇiddhikāle viya, tameva vā iddhiyā tattha peseyya. Yasmā panassa dibbattabhāvato manussattabhāvassa yo nihīnajigucchanīyabhāvo, tassa sukhaggahaṇatthaṃ antarāmagge taṃ makkaṭiṃ dassetukāmo, devalokasirivibhavasampattiyo ca ogāhetvā dassetukāmo ahosi, tasmā taṃ gahetvā tattha nesi. Evañhissa tadatthaṃ brahmacariyavāse visesato abhirati bhavissatīti.

其中「执持于臂」譬如持于臂中。彼时世尊练习此等神通力，令尊者难陀如受教导般被领，于欣然之状。倘若世尊欲让尊者难陀得见三十三天界，譬如坐下时的观看，或以神通现身于彼处，使其得见。因其具神通，超越人天身形之污秽恶俗。为使尊者心得慰藉，意欲展现此猴子于行道之中，遂执持猴子而入。佛陀以此，令专于修行的比库倍感趣向并乐于此法门。

Kakuṭapādānīti rattavaṇṇatāya pārāvatasadisapādāni. Tā kira sabbāpi kassapassa bhagavato sāvakānaṃ pādamakkhanateladānena tādisā sukumārapādā ahesuṃ. Passasi noti passasi nu. Abhirūpatarāti visiṭṭharūpatarā. Dassanīyatarāti divasampi passantānaṃ atittikaraṇaṭṭhena passitabbatarā. Pāsādikatarāti sabbāvayavasobhāya samantato pasādāvahatarā.

「卧虎形迹」者，指玫瑰色有如锦绣山麓之足迹。如所有咖萨巴世尊弟子全以脚底油膏供养，故其足软嫩胜常，足迹甚美。所谓「可见」即为确实可见，「极美」者曰形体最优胜，「最易见」者谓白天亦能观察清楚，「最悦人」者指全体形象庄严美丽，令大众欢喜。

Kasmā pana bhagavā avassutacittaṃ āyasmantaṃ nandaṃ accharāyo olokāpesi? Sukhenevassa kilese nīharituṃ. Yathā hi kusalo vejjo ussannadosaṃ puggalaṃ tikicchanto sinehapānādinā paṭhamaṃ dose ukkiledetvā pacchā vamanavirecanehi sammadeva nīharāpeti, evaṃ vineyyadamanakusalo bhagavā ussannarāgaṃ āyasmantaṃ nandaṃ devaccharāyo dassetvā ukkiledesi ariyamaggabhesajjena anavasesato nīharitukāmoti veditabbaṃ.

世尊为何展现清净意念的尊者难陀之脚跡？意在使其烦恼快速消除。如同善医疗病，初以服用止痛药净除身体疾苦，然后用催吐与泻法清理内毒。善医如此善治则疗效彰显。世尊亦如是，以圣道妙药显圣法，令躁盛的爱欲受教导者难陀能无余净除。

Paluṭṭhamakkaṭīti jhāmaṅgapaccaṅgamakkaṭī. Evameva khoti yathā sā, bhante, tumhehi mayhaṃ dassitā chinnakaṇṇanāsā paluṭṭhamakkaṭī janapadakalyāṇiṃ upādāya , evameva janapadakalyāṇī imāni pañca accharāsatāni upādāyāti attho. Pañcannaṃ accharāsatānanti upayoge sāmivacanaṃ, pañca accharāsatānīti attho. Avayavasambandhe vā etaṃ sāmivacanaṃ, tena pañcannaṃ accharāsatānaṃ rūpasampattiṃ upanidhāyāti adhippāyo. Upanidhāyāti ca samīpe ṭhapetvā, upādāyāti attho. Saṅkhyanti itthīti gaṇanaṃ. Kalabhāganti kalāyapi bhāgaṃ, ekaṃ soḷasakoṭṭhāse katvā tato ekakoṭṭhāsaṃ gahetvā soḷasadhā gaṇite tattha yo ekeko koṭṭhāso, so kalabhāgoti adhippeto, tampi kalabhāgaṃ na upetīti vadati. Upanidhinti ‘‘imāya ayaṃ sadisī’’ti upamābhāvena gahetvā samīpe ṭhapanampi.

「卧虎形迹」为禅场缘旁猴足印。正如尊者，世尊示现断耳、断鼻、卧虎形迹猴子者，喻依托该场美好民风，如此依托即是五十五处形相。五十五处形相为总称，彼等共现着己身部位。总称代表之意将在于靠近处幕置，依托之义。此处数量之数按女性说即是“数”，时段部分意为章节，将16分段取一再分为一章节次，分别指各段；总称为章节总体，而不专指一部分。依托则比喻为以此相类置于近旁。

Yatthāyaṃ anabhirato, taṃ brahmacariyaṃ pubbe vuttaṃ pākaṭañcāti taṃ anāmasitvā tattha abhiratiyaṃ ādarajananatthaṃ abhirama, nanda, abhirama, nandā’’ti āmeḍitavasena vuttaṃ. Ahaṃ te pāṭibhogoti kasmā bhagavā tassa brahmacariyavāsaṃ icchanto abrahmacariyavāsassa pāṭibhogaṃ upagañchi? Yatthassa ārammaṇe rāgo daḷhaṃ nipati, taṃ āgantukārammaṇe saṅkāmetvā sukhena sakkā jahāpetunti pāṭibhogaṃ upagañchi. Anupubbikathāyaṃ saggakathā imassa atthassa nidassanaṃ.

前文称此因其于本来不乐之处，早先已显此作业，理所当然。此先前未称，今当称其对于令尊难陀之爱已成为慰藉，谓为悦爱也云云。谓我问尔，此为何世尊乐于为难陀示现修行中之事，乐于非修行中之事耶？凡于所依爱欲强烈之处，若今日来访者临近，可由欢喜断行放弃。此谓乐受用。藉初步讲述天堂故事，阐明此义旨。

Assosunti kathamassosuṃ? Bhagavā hi tadā āyasmante nande vattaṃ dassetvā attano divāṭṭhānaṃ gate upaṭṭhānaṃ āgatānaṃ bhikkhūnaṃ taṃ pavattiṃ kathetvā yathā nāma kusalo puriso anikkhantaṃ āṇiṃ aññāya āṇiyā nīharitvā puna taṃ hatthādīhi sañcāletvā apaneti, evameva āciṇṇavisaye tassa rāgaṃ āgantukavisayena nīharitvā puna tadapi brahmacariyamaggahetuṃ katvā apanetukāmo ‘‘etha tumhe, bhikkhave, nandaṃ bhikkhuṃ bhatakavādena ca upakkitakavādena ca samudācarathā’’ti āṇāpesi, evaṃ bhikkhū assosuṃ. Keci pana ‘‘bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi, yathā te bhikkhū tamatthaṃ jāniṃsū’’ti vadanti.

众人问：猪肝病为何发作？当时世尊见到长老难陀在行持，于是告知他自己本地之事，后对来侍奉的比库们阐说此病的起因，譬如技术高明之人，将一个未取出的大树根如数抽出，拔起并用手托着搬运，亦复如是，在淫欲境界中，心中欲望如刚起的外境欲，须加收摄，再次生起并引导走向正道修持清净之法。世尊说：“比库们，应与难陀比库因离散言语及污蔑言语而相处。”诸比库于是听闻。亦有言：“世尊实以威神通力调伏诸心，使诸比库了知其本旨。”

Bhatakavādenāti bhatakoti vādena. Yo hi bhatiyā kammaṃ karoti, so bhatakoti vuccati, ayampi āyasmā accharāsambhoganimittaṃ brahmacariyaṃ caranto bhatako viya hotīti vuttaṃ ‘‘bhatakavādenā’’ti . Upakkitakavādenāti yo kahāpaṇādīhi kiñci kiṇāti, so upakkitakoti vuccati, ayampi āyasmā accharānaṃ hetu attano brahmacariyaṃ kiṇāti, tasmā ‘‘upakkitako’’ti evaṃ vacanena. Atha vā bhagavato āṇāya accharāsambhogasaṅkhātāya bhatiyā brahmacariyavāsasaṅkhātaṃ jīvitaṃ pavattento tāya bhatiyā yāpane bhagavatā bhariyamāno viya hotīti ‘‘bhatako’’ti vutto, tathā accharāsambhogasaṅkhātaṃ vikkayaṃ ādātabbaṃ katvā bhagavato āṇattiyaṃ tiṭṭhanto tena vikkayena bhagavatā upakkito viya hotīti vuttaṃ ‘‘upakkitako’’ti.

“离散言语”者，谓诸分裂言语。于法律角色上，作不正当行为者谓为分裂者，正如出家比库于戒行生活中故称为分裂者。所谓“污蔑言语”，指以贪欲等肮脏缘由买卖自己的戒行，故称为污蔑。又因世尊此神通如同担当燃烧贪欲的火焰，将分裂言语之分量压伏，因而称为“污蔑者”。世尊以此神通驾驭烦恼，作为行持法门使人人转依，这是称“分裂者”；又断除烦恼，如同摧毁火焰，使心清净，世尊以此断除身口之污垢，盖如施舍世尊般，故称“污蔑者”。

Aṭṭīyamānoti pīḷiyamāno dukkhāpiyamāno. Harāyamānoti lajjamāno. Jigucchamānoti pāṭikulyato dahanto. Ekoti asahāyo. Vūpakaṭṭhoti vatthukāmehi kilesakāmehi ca kāyena ceva cittena ca vūpakaṭṭho. Appamattoti kammaṭṭhāne satiṃ avijahanto. Ātāpīti kāyikacetasikavīriyātāpena ātāpavā, ātāpeti kileseti ātāpo, vīriyaṃ. Pahitattoti kāye ca jīvite ca anapekkhatāya pesitatto vissaṭṭhaattabhāvo, nibbāne vā pesitacitto. Na cirassevāti kammaṭṭhānārambhato na cireneva. Yassatthāyāti yassa atthāya. Kulaputtāti duvidhā kulaputtā jātikulaputtā ca ācārakulaputtā ca, ayaṃ pana ubhayathāpi kulaputto. Sammadevāti hetunā ca kāraṇena ca. Agārasmāti gharato. Anagāriyanti pabbajjaṃ. Kasivaṇijjādikammañhi agārassa hitanti agāriyaṃ nāma, taṃ ettha natthīti pabbajjā anagāriyāti vuccati. Pabbajantīti upagacchanti. Tadanuttaranti taṃ anuttaraṃ. Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānabhūtaṃ arahattaphalaṃ. Tassa hi atthāya kulaputtā idha pabbajanti. Diṭṭheva dhammeti tasmiṃyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanāyeva paññāya paccakkhaṃ katvā, aparappaccayena ñatvāti attho. Upasampajja vihāsīti pāpuṇitvā sampādetvā vā vihāsi. Evaṃ viharantova khīṇā jāti…pe… abbhaññāsīti. Iminā assa paccavekkhaṇabhūmi dassitā.

“苦恼”者，谓受苦及痛苦。“羞耻”者，谓有羞耻心。“嫌厌”者，谓因不洁恶事而心燃烧难忍。“无助”者，谓孤立无援。“愤怒”者，谓心中欲要除去烦恼与贪欲之状态，不论身心皆摧折烦恼之欲望。专注于修行，专心不失中道之戒，谓之专注。“精进”者，谓身心勇猛努力之意。“专注”者，谓身心不偏、不顽、不倒之状态，亦为通达涅槃之根本。“不久”者，谓断除烦恼不久，身心宁息之意。“为利益”者，谓为佛法修行及证果之利益。 “家子”者，有两种家子：一种是出身家族之子，一种是学戒之子，这二者均称家子。“正因”者，谓行为之因缘。 “出家”者，谓离家修行之意。在家修行为非出家。此处“出家”为离世俗家居而入邪正道者。出家者谓修学佛法者。“得出家”者为出家修行。世尊为家子，“正道完成”乃正觉阿拉汉果德之终点。正是因这个利益，家子于此处出家，亲自证得真理。自觉透彻解释，洞知诸缘起，为理智之深识。受具足戒法后，修行依止，称为“受大乘戒”。如是修行者，住于正法，不退转，已断诸疑烦恼。“证入沙利子”、“证定迦叶”，与证法理相同，名为入续行止。“已成就法行者”谓正觉果德。“示入者”即证得阿拉汉果德。“证具足”谓自证阿拉汉正觉。“出家”即入正道。

Tattha khīṇā jātīti na tāvassa atītā jāti khīṇā pubbeva khīṇattā, na anāgatā anāgatattā eva, na paccuppannā vijjamānattā. Maggassa pana abhāvitattā yā ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti uppajjeyya, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā. Taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā kilesābhāvena vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotīti jānanena abbhaññāsi. Vusitanti vutthaṃ parivutthaṃ kataṃ caritaṃ, niṭṭhāpitanti attho. Brahmacariyanti maggabrahmacariyaṃ. Puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso, tasmā so attano brahmacariyavāsaṃ paccavekkhanto ‘‘vusitaṃ brahmacariya’’nti abbhaññāsi. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitaṃ. Puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti nāma, khīṇāsavo katakaraṇīyo, tasmā so attano karaṇīyaṃ paccavekkhanto ‘‘kataṃ karaṇīya’’nti abbhaññāsi. Nāparaṃ itthattāyāti ‘‘idāni puna itthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanāya kiccaṃ me natthī’’ti abbhaññāsi. Nāparaṃ itthattāyāti vā ‘‘itthabhāvato imasmā evaṃpakārā vattamānakkhandhasantānā aparaṃ khandhasantānaṃ mayhaṃ natthi, ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā viya rukkhā, te carimakacittanirodhena anupādāno viya jātavedo nibbāyissanti, apaṇṇattikabhāvaṃ gamissantī’’ti abbhaññāsi. Aññataroti eko. Arahatanti bhagavato sāvakānaṃ arahantānaṃ abbhantaro eko mahāsāvako ahosīti attho.

所谓“已灭生”，非谓过去生灭；亦非未来生灭；非现前生；所谓“已灭生”，乃指修道之起点被彻底断灭后，五蕴之生义被灭。此如树根断根，致使根本断绝，如无生灭之涅槃，观修者以净智明见烦恼尽，身心业亦断绝不续。故名“已灭生”。“已生灭”者，即过往行为习气已断，故言“已灭烦恼”。修持者是众生中极少数，故称“少数者”。 “阿拉汉”者，指佛弟子中证悟正果无余之大圣众。

Aññatarā devatāti adhigatamaggā ekā brahmadevatā. Sā hi sayaṃ asekkhattā asekkhavisayaṃ abbhaññāsi. Sekkhā hi taṃ taṃ sekkhavisayaṃ, puthujjanā ca attano puthujjanavisayameva jānanti. Abhikkantāya rattiyāti parikkhīṇāya rattiyā, majjhimayāmeti attho. Abhikkantavaṇṇāti atiuttamavaṇṇā. Kevalakappanti anavasesena samantato. Obhāsetvāti attano pabhāya cando viya sūriyo viya ca jetavanaṃ ekobhāsaṃ katvā. Tenupasaṅkamīti āyasmato nandassa arahattappattiṃ viditvā pītisomanassajātā ‘‘taṃ bhagavato paṭivedessāmī’’ti upasaṅkami.

“少数天”一名，是指得道天中一诸梵天。此天勇猛觉醒自知其所修正道之境。“上进晚夜”意谓夜现已尽，进入中段部分。“极其优美”是指无上光明，普遍照耀，如月如日，照亮祇树精舍。掌握此义后，长老难陀喜悦生起，从容前往：“我等当向世尊陈说。”

Āsavānaṃ khayāti ettha āsavantīti āsavā, cakkhudvārādīhi pavattantīti attho. Atha vā āgotrabhuṃ ābhavaggaṃ vā savantīti āsavā, ete dhamme etañca okāsaṃ anto karitvā pavattantīti attho. Cirapārivāsiyaṭṭhena madirādiāsavā viyāti āsavā. ‘‘Purimā, bhikkhave, koṭi na paññāyati avijjāyā’’tiādivacanehi (a. ni. 10.61) nesaṃ cirapārivāsiyatā veditabbā. Atha vā āyataṃ saṃsāradukkhaṃ savanti pasavantītipi, āsavā. Purimo cettha attho kilesesu yujjati, pacchimo kammepi. Na kevalañca kammakilesā eva āsavā, atha kho nānappakārā upaddavāpi. Tathā hi ‘‘nāhaṃ, cunda , diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti ettha (dī. ni. 3.182) vivādamūlabhūtā kilesā āsavāti āgatā.

“染污消灭”意指烦恼染污消除，从识门等始发起。又或“根及果消除”是指污垢与所缚烦恼的住所消除。需达此相，方才可称为真正清净。长寿者讲：“昔日若无无明之污，则烦恼久无着染”。又言烦恼虽生，但将净之正业必能断除。至于那些生生世世缠结轮回之苦，是由烦恼如根所引起。言曰“烦恼虽非唯有业能除，其他不良亦是烦恼之因。”故在此语“我不为见弟子消除烦恼而亲教授真正法门”，或有异见，因烦恼染污为诸恶之本根。

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

‘‘如同天神的子孙、迦陵频伽或飞鸟，

Yakkhattaṃ yena gaccheyya, manussattañca abbaje;

或如夜叉所往之处，甚至人类之处，

Te mayhaṃ āsavā khīṇā, viddhastā vinalīkatā’’ti. (a. ni. 4.36) –

这些皆是我的结使断绝而完全灭尽者。”（《相应部》四．三十六）—

Ettha tebhūmikaṃ kammaṃ avasesā ca akusalā dhammā āsavāti āgatā. ‘‘Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) parūpaghātavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā.

此处说明这些是领地的业报，余余未尽的恶法即结使由此而起。此言“断除见法之结使，断绝未来世之结使”，意指断除障碍未来生死的各种结使。其余，如他害及对逆反之害等，俱是造成恶道痛苦的不同障碍与坏因。

Te panete āsavā vinaye – ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) dvidhā āgatā. Saḷāyatane ‘‘tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo’’ti (dī. ni. 3.305) tidhā āgatā, tathā aññesu ca suttantesu. Abhidhamme teyeva diṭṭhāsavena saddhiṃ catudhā āgatā. Nibbedhikapariyāye ‘‘atthi, bhikkhave, āsavā nirayagāminiyā’’tiādinā (a. ni. 6.63) pañcadhā āgatā. Chakkanipāte ‘‘atthi, bhikkhave, āsavā saṃvarāya pahātabbā’’tiādinā (a. ni. 6.58) nayena chadhā āgatā. Sabbāsavapariyāye (ma. ni. 1.22) teyeva dassanapahātabbehi saddhiṃ sattadhā āgatā. Idha pana abhidhammanayena cattāro āsavā veditabbā.

这些结使分为两种：用于守护见解清净之结使，用以破坏未来世之结使。根据根处（六入处）分三种为欲结使、存有结使、无明结使（《长部尼》三．三〇五），在其它经文中亦同。阿毗达摩中，将此三类连同见结使同时列为四种。于断尽门中，称为“比库们，结使有地狱之性”，举五种；于六法集经中，称“比库们，应由结使而断除”，共三种说法。全结使论中，以显现与断除结使的理论合计七种说。此处，依据阿毗达摩教说，须知四种结使。

Khayāti ettha pana ‘‘yo āsavānaṃ khayo bhedo paribhedo’’tiādīsu āsavānaṃ sarasabhedo āsavakkhayoti vutto. ‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmī’’tiādīsu (ma. ni. 1.15) āsavānaṃ āyatiṃ anuppādo āsavakkhayoti vutto.

至于“结使的断尽、分离、破坏”等语，是指结使的完全灭绝。释文云：“比库们，我知见证结使的断灭”，说明结使无生无灭，乃断除结使。

‘‘Sekkhassa sikkhamānassa, ujumaggānusārino;

“在学之人，应随正道；

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā’’ti. (itivu. 62) –

先证断除第一知，继而无间证得他知。”（此语出自《经集》62页）—

Ādīsu maggo āsavakkhayoti vutto. ‘‘Āsavānaṃ khayā samaṇo hotī’’tiādīsu (ma. ni. 1.438) phalaṃ.

最初之道谓除尽烦恼，谓如是：“烦恼已尽，出家人得此果。”（见《中部注》1.438）

‘‘Paravajjānupassissa, niccaṃ ujjhānasaññino;

“观他人之过，常具正念，

Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti. –

其烦恼反增，他则远离烦恼断灭。”—

Ādīsu (dha. pa. 253) nibbānaṃ. Idha pana āsavānaṃ accantakhayo anuppādo vā maggo vā ‘‘āsavānaṃ khayo’’ti vutto.

最初（见《法句经·偈253》）是涅槃。但此处指烦恼的绝尽、无生，或谓此路，即‘烦恼断灭’云尔。

Anāsavanti paṭipassaddhivasena sabbaso pahīnāsavaṃ. Cetovimuttinti arahattaphalasamādhiṃ. Paññāvimuttinti arahattaphalapaññaṃ. Ubhayavacanaṃ magge viya phalepi samathavipassanānaṃ yuganandhabhāvadassanatthaṃ. Ñāṇanti sabbaññutaññāṇaṃ. Devatāya vacanasamanantarameva ‘‘kathaṃ nu kho’’ti āvajjentassa bhagavato ñāṇaṃ uppajji ‘‘nandena arahattaṃ sacchikata’’nti. So hi āyasmā sahāyabhikkhūhi tathā uppaṇḍiyamāno ‘‘bhāriyaṃ vata mayā kataṃ, yohaṃ evaṃ svākkhāte dhammavinaye pabbajitvā accharānaṃ paṭilābhāya satthāraṃ pāṭibhogaṃ akāsi’’nti uppannasaṃvego hirottappaṃ paccupaṭṭhapetvā ghaṭento vāyamanto arahattaṃ patvā cintesi – ‘‘yaṃnūnāhaṃ bhagavantaṃ etasmā paṭissavā moceyya’’nti. So bhagavantaṃ upasaṅkamitvā attano adhippāyaṃ satthu ārocesi. Tena vuttaṃ – ‘‘atha kho āyasmā nando…pe… etasmā paṭissavā’’ti. Tattha paṭissavāti pāṭibhogappaṭissavā, ‘‘accharānaṃ paṭilābhāya ahaṃ paṭibhūto’’ti paṭiññāya.

无垢者乃至通过内心安静的力量，完全断除内在毒染。所谓心解脱者，即阿拉汉果位的禅定；智解脱者，即阿拉汉果位的智慧。二者合论，正如圣道，并且其果皆是为了呈现止观双运、具足喜悦的境界。所谓智慧，即一切了知之智慧。天神启示的同时，世尊应声而起了明慧，说“因欢喜实现了阿拉汉果证”。这位长老与同行比库们同在时，心上升甚快，他说：“真是辛苦我了！正是我依教知律，出家为得到戒律，做师长的门徒，获得师长的呵护。”此时他大起精进，发起羞愧恭敬心，如激烈搅动陶器般努力，思惟阿拉汉果已现，“我当从此散尽对世尊的感恩怨结！”他即前往礼拜世尊，具陈内心意愿。世尊告知说：“于是，长老难陀……此处略……如是从此感恩恩结消除。”这里的感恩恩结，即对师长的感恩之结，意谓：“为得戒律恩惠，我已经报答奉承。”他如此自知。

Athassa bhagavā ‘‘yasmā tayā aññā ārādhitāti ñātametaṃ mayā, devatāpi me ārocesi, tasmā nāhaṃ paṭissavā idāni mocetabbo arahattappattiyāva mocitattā’’ti āha. Tena vuttaṃ ‘‘yadeva kho te nandā’’tiādi. Tattha yadevāti yadā eva. Teti tava. Muttoti pamutto. Idaṃ vuttaṃ hoti – yasmiṃyeva kāle āsavehi tava cittaṃ vimuttaṃ, atha anantaramevāhaṃ tato pāṭibhogato muttoti.

世尊告他说：“因为你已种植智慧，我及天神皆已了知，所以你现在可当断除对世尊的感恩恩结，已获阿拉汉果证，不复受束缚。”世尊如此告知：“正如难陀令你如此知晓……”此处“正如”指的是“当时即”，“你的状态即为解脱”。此说意谓：当你的内心在那一刹那断除毒染，就马上可言为由亲近而得解脱。

Sopi āyasmā vipassanākāleyeva ‘‘yadevāhaṃ indriyāsaṃvaraṃ nissāya imaṃ vippakāraṃ patto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo tattha ca katādhikārattā indriyasaṃvare ukkaṭṭhapaṭipadampi agamāsi. Vuttañhetaṃ –

此长老正于观禅之时，起心发意说：“若我依赖根尘的收摄而得此殊胜殊果，我必善护持之。”于是生起强烈热忱，起了羞愧之心，已具足权威，勤行根门收摄的庄严护持道。此义如是说——

‘‘Sace , bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetaso samannāharitvā nando puratthimaṃ disaṃ āloketi ‘evaṃ me puratthimaṃ disaṃ ālokayato na abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyu’nti, itiha tattha sampajāno hoti.

“诸比库！若难陀当观东方，心身具足摄受，观东方时心想‘我如是观东方，不起贪欲嫌恨，善处恶不善法，行离贪嗔痴恶道’，当时即归于清醒觉察。”

‘‘Sace, bhikkhave, nandassa pacchimā…pe… uttarā… dakkhiṇā… uddhaṃ… adho… anudisā āloketabbā hoti, sabbaṃ cetaso samannāharitvā nando anudisaṃ āloketi ‘evaṃ me…pe… sampajāno hotī’’’ti (a. ni. 8.9).

“诸比库！若难陀观西方……此处略……观北方……南方……上方……下方……一切隅向，皆具足心摄，观内一一方向，则更新觉察清醒。”（见长部律卷8章9节）

Teneva taṃ āyasmantaṃ satthā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ nando’’ti (a. ni. 1.230) etadagge ṭhapesi.

世尊对该长老语曰：“这位难陀乃我弟子中根门收摄最优秀者。”（见长部律卷1章230节）世尊置其于上首。

Etamatthaṃ viditvāti etaṃ āyasmato nandassa sabbāsave khepetvā sukhādīsu tādibhāvappattisaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti tadatthavibhāvanaṃ imaṃ udānaṃ udānesi.

知晓此意者，谓知晓这位尊者难德破除一切烦恼，因应安乐等诸法的境界而有的意义体，是彻底了解此义。此中所称“呜叭那”者，即是对此义的阐发。所说的呜叭那即为义理的说明，称为呜叭那者，即指出此义理。

Tattha yassa nittiṇṇo paṅkoti yena ariyapuggalena ariyamaggasetunā sabbo diṭṭhipaṅko saṃsārapaṅko eva vā nibbānapāragamanena tiṇṇo. Maddito kāmakaṇḍakoti yena sattānaṃ vijjhanato. ‘‘Kāmakaṇḍako’’ti laddhanāmo sabbo kilesakāmo sabbo kāmavisūko aggañāṇadaṇḍena maddito bhaggo anavasesato mathito. Mohakkhayaṃ anuppattoti evaṃbhūto ca dukkhādivisayassa sabbassa sammohassa khepanena mohakkhayaṃ patto, arahattaphalaṃ nibbānañca anuppatto. Sukhadukkhesu na vedhatī sa bhikkhūti so bhinnakileso bhikkhu iṭṭhārammaṇasamāyogato uppannesu sukhesu aniṭṭhārammaṇasamāyogato uppannesu dukkhesu ca na vedhati na kampati, taṃ nimittaṃ cittavikāraṃ nāpajjati. ‘‘Sukhadukkhesū’’ti ca desanāmattaṃ, sabbesupi lokadhammesu na vedhatīti veditabbaṃ.

彼处所谓“爬脱者”乃因由圣人之圣道桥，超越了一切执见之泥淖，无论轮回泥潭或涅槃彼岸而超越者。所谓“被迷惑”者，谓因对众生糜烂欲界所致之无明所缚。谓“欲炽者”即是称呼被无明鼓动、烦恼妄念促使逐欲之名。众生贪染一切烦恼与贪欲，因顶尖智慧之杖被力钝惰之身所折磨折残。彼由烦恼终熄灭之无明断灭，真正得阿拉汉果与涅槃，并未及彼者。于乐苦境界不生颤惧，如是比库即为断除烦恼之比库。于所喜所住之境遇生起合和，对所不喜所住之境界亦不生触碍，于苦与乐皆无所触动，不起散乱，此为心之不变相。所谓“于苦乐中”，仅仅是讲授语，用以说明世俗诸法无所触动之理应知。

Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。

3. Yasojasuttavaṇṇanā三、《耶输迦经》注释

§23

23. Tatiye yasojappamukhānīti ettha yasojoti tassa therassa nāmaṃ, taṃ pubbaṅgamaṃ katvā pabbajitattā vicaraṇato ca tāni pañca bhikkhusatāni ‘‘yasojappamukhānī’’ti vuttāni.

23. 第三曰“雅梭迦首领”者，此处语指名为雅梭迦的长老，该长老早先弃家出家，行游历时所经历的五种比库誓戒，名为“雅梭迦首领”，如经所述。

Tesaṃ ayaṃ pubbayogo – atīte kira kassapadasabalassa sāsane aññataro bhikkhu āraññako araññe piṭṭhipāsāṇe katapaṇṇakuṭiyaṃ viharati. Tasmiñca samaye pañcasatā corā gāmaghātakādīni katvā corikāya jīvantā corakammaṃ katvā janapadamanussehi anubaddhā palāyamānā araññaṃ pavisitvā tattha kiñci gahaṇaṃ vā paṭisaraṇaṃ vā apassantā avidūre taṃ bhikkhuṃ pāsāṇe nisinnaṃ disvā vanditvā taṃ pavattiṃ ācikkhitvā ‘‘amhākaṃ, bhante, paṭisaraṇaṃ hothā’’ti yāciṃsu. Thero ‘‘tumhākaṃ sīlasadisaṃ paṭisaraṇaṃ natthi, sabbe pañca sīlāni samādiyathā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā sīlāni samādiyiṃsu. Thero ‘‘tumhe idāni sīlesu patiṭṭhitā, attano jīvitaṃ vināsayantesupi mā manaṃ padosayitthā’’ti kakacūpamavidhiṃ (ma. ni. 1.222 ādayo) ācikkhi. Te ‘‘sādhū’’ti sampaṭicchiṃsu. Atha te jānapadā taṃ sampattā ito cito ca gavesantā te core disvā sabbeva jīvitā voropesuṃ. Te tesu manopadosamattampi akatvā akkhaṇḍasīlā kālaṃ katvā kāmāvacaradevesu nibbattiṃsu. Tesu jeṭṭhacoro jeṭṭhadevaputto ahosi, itare tasseva parivārā.

此处谓其先世因缘——昔时，在咖萨巴大德时代教法中，有一名比库在森林名为彼特彼沙之石处隐居，在彼石山穴居住。彼时有五百乞丐盗贼等，犯盗贼罪行，活生生行盗，遭乡民追捕逃入森林，不久见那比库坐于石处，恭敬礼拜，并告知：“尊者，请作我们的庇护。”比库告曰：“汝等无有如戒之庇护，唯有五戒当受持。”彼众答“善”乃奉行五戒。比库告曰：“汝等今已立戒，莫生害己生命及他心之念。”彼众再叩曰“善”。彼等官兵来捕，虽然彼等生存尚不止，且未守持不可侵欲恶业清净戒时，不致生染恶趣转生。彼五百人中长老盗贼与长老魔子为首，其余皆为其随从。

Te aparāparaṃ saṃsarantā ekaṃ buddhantaraṃ devaloke khepetvā amhākaṃ bhagavato kāle devalokato cavitvā jeṭṭhadevaputto sāvatthinagaradvāre kevaṭṭagāme pañcasatakulagāmajeṭṭhakassa kevaṭṭassa putto hutvā nibbatti, yasojotissa nāmaṃ akaṃsu. Itarepi avasesakevaṭṭānaṃ puttā hutvā nibbattiṃsu. Te pubbasannivāsena sabbepi sahāyakā hutvā sahapaṃsukīḷitaṃ kīḷantā anupubbena vayappattā ahesuṃ, yasojo tesaṃ aggo ahosi. Te sabbeva ekato hutvā jālāni gahetvā naditaḷākādīsu macche bandhantā vicaranti.

彼辈轮转生死间，逢一佛出世时于天界克制，时佛涅槃后天界退隐，长老魔子作舍卫城门外克瓦达村五百户村庄长子名“雅梭迦”，余皆为其他克瓦达村之众子亦生涅槃。彼等先前皆为同伴，生活同行，嬉戏娱乐，渐渐年迈，雅梭迦为首。众人皆同心协力，织网于河畔，然后捕鱼放养，过活为事。

Athekadivasaṃ aciravatiyā nadiyā jāle khitte suvaṇṇavaṇṇo maccho antojāle pāvisi. Taṃ disvā sabbepi kevaṭṭā ‘‘amhākaṃ puttā macche bandhantā suvaṇṇavaṇṇaṃ macchaṃ bandhiṃsū’’ti haṭṭhatuṭṭhā ahesuṃ. Atha te pañcasatāpi sahāyakā macchaṃ nāvāya pakkhipitvā nāvaṃ ukkhipitvā rañño dassesuṃ. Rājā taṃ disvā ‘‘bhagavā etassa suvaṇṇavaṇṇakāraṇaṃ jānissatī’’ti macchaṃ gāhāpetvā bhagavato dassesi. Satthā ‘‘ayaṃ kassapasammāsambuddhassa sāsane osakkamāne pabbajitvā micchā paṭipajjanto sāsanaṃ osakkāpetvā niraye nibbatto ekaṃ buddhantaraṃ niraye paccitvā tato cuto aciravatiyaṃ maccho hutvā nibbatto’’ti vatvā tassa mātubhaginīnañca niraye nibbattabhāvaṃ, tassa bhātikattherassa parinibbutabhāvañca teneva kathāpetvā imissā aṭṭhuppattiyā kapilasuttaṃ desesi.

一日，阿希拉河被鱼网捕获，一尾金色光辉的鱼进入内网，众克瓦达人说：“吾等之子捕鱼，捕获金色吾等之鱼。”遂将鱼投入船中，驾船献王。王见之言：“世尊必知此金颜色之因缘。”将鱼献与世尊。世尊曰：“此乃咖萨巴正觉之法，彼出家时妄行邪道，破坏法而堕狱，经过一佛世之后，复堕狱中，再次转生为阿希拉河中的鱼后生作此。”于是示现其胞姐妹亦因果堕狱之相，其弟师长也已涅槃。如是说叙之后，讲述于今此《迦毗罗经》之成立。

Satthu desanaṃ sutvā te pañcasatā kevaṭṭaputtā saṃvegajātā hutvā bhagavato santike pabbajitvā, upasampannā hutvā vivekavāsaṃ vasantā bhagavantaṃ dassanāya āgamaṃsu. Tena vuttaṃ – ‘‘tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatānī’’tiādi.

闻世尊说法后，那五百名犍陀多部族的子弟们生起恭敬之心，便在世尊近前出家，受具足戒，住于清净的独处之所，勤修禅定，常求见佛。佛于此时曾告说：“彼时，尊者们乃是出家五人左右的小众比库。”

Tattha tedhāti te idha. Nevāsikehīti nibaddhavāsaṃ vasamānehi. Paṭisammodamānāti nevāsikabhikkhūhi ‘‘kaccāvuso, khamanīya’’ntiādinā paṭisanthāravasena sammodanāya katāya ‘‘āmāvuso, khamanīya’’ntiādinā , puna sammodamānā tehi saddhiṃ samappavattamodā. Senāsanāni paññāpayamānāti ācariyupajjhāyānaṃ attano ca pāpuṇakāni senāsanāni pucchitvā tehi nevāsikehi tesaṃ ‘‘idaṃ tumhākaṃ ācariyānaṃ, idaṃ tumhākaṃ upajjhāyānaṃ, idaṃ tumhākaṃ pāpuṇātī’’ti senāsanāni saṃvidhāpetvā attanā ca tattha gantvā, dvārakavāṭāni vivaritvā, mañcapīṭhakaṭasārakādīni nīharitvā papphoṭetvā yathāṭhānaṃ ṭhapanādivasena paññāpentā ca.

其中“te”者，指此处之诸比库。“idha”者，即在此地。“Nevāsikehīti”者，谓他们虽住近舍，却居闭锁居所，不出入人群之间。所谓“Paṭisammodamānāti”，指彼比库相互以“贤友，当欢迎”之语礼敬，互相回礼，声调柔和，和颜悦色，称为“āmāvuso，贤友”等。彼此问诸住处，教导为“此是你们上师所居，此是你们导师所在，此是你们禁戒所止”，且安排寝房、席榻等，整理安置，开门通道，收拾床垫等，皆安置妥当，且以智慧守护之。所谓“Pattacīvarāni paṭisāmayamānāti”，谓他们整补衣钵，自言道：“师尊，请铺此佛座，请置此衣钵，请置此托钵容器，请置此水钵器皿，请置此刀斧”。此称为游方者的生活用具妥饰保护。所谓“Uccāsaddā mahāsaddāti”，谓他们以高声调而非粗暴吵闹，声声朗亮清楚，如五百名犍陀多子的欢聚。如同水中嬉戏捕鱼时彼此呼喊“捕鱼啦”、“放开啦”等，此种高声与大声嬉戏语，是彼此出家比库所示之上品声采。此即彼比库所表现者。谓众弟子如此示现他们之礼仪、行为和声调，此是何意？意谓彼辈乃是以谦敬礼敬世尊，意在示现自己不宜于世尊近前久住。又言彼五百名比库进至佛所，发大愤恨心，即起离散散乱之心。

Pattacīvarāni paṭisāmayamānāti, ‘‘bhante, imaṃ me pattaṃ ṭhapetha, idaṃ cīvaraṃ, idaṃ thālakaṃ, idaṃ udakatumbaṃ, idaṃ me kattarayaṭṭhi’’nti evaṃ samaṇaparikkhāraṃ saṃgopayamānā. Uccāsaddā mahāsaddāti uddhaṃ gataṭṭhena ucco saddo yesante uccāsaddā akārassa ākāraṃ katvā. Samantato patthaṭaṭṭhena mahanto saddo yesante mahāsaddā. Kevaṭṭā maññe macchavilopeti kevaṭṭā viya macchavilumpane. Yathā nāma kevaṭṭā udake vaṭṭanato macchaggahaṇatthaṃ pavattanato ‘‘kevaṭṭā’’ti laddhanāmā macchabandhā macchaggahaṇatthaṃ jale jālaṃ pakkhipitvā ‘‘paviṭṭho na paviṭṭho, gahito na gahito’’tiādinā uccāsaddamahāsaddā honti. Yathā ca te macchapacchiādīni ṭhapitaṭṭhāne mahājane gantvā ‘‘mayhaṃ ekaṃ macchaṃ detha, mayhaṃ ekaṃ macchaphālaṃ detha, amukassa dinno mahanto, mayhaṃ khuddako’’tiādīni vatvā vilumpamāne tesaṃ paṭisedhanādivasena uccāsaddamahāsaddā ca honti, evamete bhikkhūti dasseti. Teteti te ete. Kiṃnūti kissa nu, kimatthaṃ nūti attho. Temeti te ime. Paṇāmemīti nīharāmi. Voti tumhe. Na vo mama santike vatthabbanti tumhehi mayhaṃ santike na vasitabbaṃ. Ye tumhe mādisassa buddhassa vasanaṭṭhānaṃ āgantvā evaṃ mahāsaddaṃ karotha, attano dhammatāya vasantā kiṃ nāma sāruppaṃ karissatha, tumhādisānaṃ mama santike vasanakiccaṃ natthīti dīpeti. Evaṃ paṇāmitesu ca bhagavatā tesu ekabhikkhupi ‘‘bhagavā tumhe mahāsaddamattakena amhe paṇāmethā’’ti vā aññaṃ vā kiñci paṭivacanaṃ avatvā buddhagāravena sabbe bhagavato vacanaṃ sampaṭicchantā ‘‘evaṃ, bhante’’ti vatvā nikkhamiṃsu. Evaṃ pana tesaṃ ahosi ‘‘mayaṃ satthāraṃ passissāma, dhammaṃ sossāma, satthu santike vasissāmāti āgatā, evarūpassa pana garuno satthu santikaṃ āgantvā mahāsaddaṃ karimhā, amhākameva dosoyaṃ, paṇāmitamhā tato, na laddhaṃ satthu santike vatthuṃ, samantapāsādikaṃ suvaṇṇavaṇṇaṃ sarīraṃ oloketuṃ, madhurassarena desitaṃ dhammaṃ sotu’’nti. Te balavadomanassajātā hutvā pakkamiṃsu.

所谓“Saṃsāmetvāti”，谓“清净整齐安治之意”，此处为名词。所谓“Vajjīti”，即名为“瓦吉国”，为诸王子所住之地。其境界一隅被称为瓦吉。此地名“Vajjīsū”者。所谓“Vaggumudā”，意谓一条非常圣洁殊胜的河流。另有“Vaggamudā”之文句。“Atthakāmenāti”者，谓无求于他之纯粹利益目的。“Hitesināti”者，谓真诚为他人利益。其意在于：“我愿解脱众生出离轮回之苦。”此理相称以圣弟子对佛法所怀之慈悲关怀心故。故他们虽离家躲避伤害，一心慈悲且守护正法，因此以谦敬姿态向佛礼敬。谓彼诸圣者看重自己身躯，往远处山林邻近庄园，生诚恳悲悯之心，彼等谦靠于此，表示尊敬，而非自执清高怠慢。佛亦因彼诸圣者之诚敬与护持，于教法中嘱咐应常以礼敬加持。彼诸比库亦皆受教理教诲，当然依教奉行，遵行正法及正行；以念力明智精进止观修行，建成四念处道。

Saṃsāmetvāti suguttaṃ katvā. Vajjīti evaṃnāmako janapado, vajjī nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘vajjī’’tveva vuccati. Tena vuttaṃ ‘‘vajjīsū’’ti. Vaggumudāti evaṃnāma lokassa puññasammatā ekā nadī. ‘‘Vaggamudā’’tipi pāṭho. Atthakāmenāti kiñci payojanaṃ anapekkhitvā atthameva icchantena. Hitesināti atthaṃ icchantena, ‘‘kinti me sāvakā vaṭṭadukkhā parimucceyyu’’nti tassa atthasaṅkhātassa atthassa vā hetubhūtassa hitassa esanasīlena. Tato eva attano sarīrakhedaṃ agaṇetvā dūrepi veneyyasantikaṃ gantvā anukampanato anukampakena. Tameva anukampaṃ upādāya mayaṃ paṇāmitā, na attano veyyāvaccādipaccāsīsāya. Yasmā dhammagaruno buddhā bhagavanto sammāpaṭipattiyāva pūjetabbā, ye uccāsaddakaraṇamattepi paṇāmenti, tasmā handa mayaṃ, āvuso, tathā vihāraṃ kappema sabbattha satisampajaññayogena apaṇṇakappaṭipadaṃ pūrentā yathāgahitakammaṭṭhānaṃ matthakaṃ pāpentā catuiriyāpathavihāraṃ kappema viharāma. Yathā no viharatanti yathā amhesu viharantesu, bhagavā attamano assa, sammāpaṭipattiyā pūjāya ārādhito bhaveyyāti attho.

所谓“Tenevantaravassenāti”，则指当年末法大雨季期间未逾越祗园精进大会。诸五百比库皆具足三明——正见真实智，前世回忆智，天眼净见智，漏尽断智——以此三明为证据，亲证并断除烦恼，可知彼五百比库有漏尽智。此三明亦名为前世观、神通与漏尽断慧。虽为世间通达之神通，然依三明裁判断慧最为胜利，对诸比库显现智慧最为光明。佛于《威兰迦经》中亦示现自身所证唯断慧，是智慧无上，非其他神通所替代。是故彼五百比库修得三明，然天耳通等诸神通非表显惊骇之境。且宣说彼五百比库在佛前安住河岸森林楼阁，声明神足通之妙事。

Tenevantaravassenāti tasmiṃyeva antaravasse mahāpavāraṇaṃ anatikkamitvāva. Sabbeva tisso vijjā sacchākaṃsūti sabbeyeva te pañcasatā bhikkhū pubbenivāsānussatiñāṇaṃ dibbacakkhuñāṇaṃ āsavakkhayañāṇanti imā tisso pubbenivutthakkhandhappaṭicchādakamohakkhandhādīnaṃ vinivijjhanaṭṭhena vijjā attapaccakkhā akaṃsu. Lokiyābhiññāsu imāyeva dve abhiññā āsavakkhayañāṇassa bahūpakārā, na tathā dibbasotacetopariyaiddhividhañāṇānīti dassanatthaṃ vijjattayamevettha tesaṃ bhikkhūnaṃ adhigamadassanavasena uddhaṭaṃ. Tathā hi verañjasutte (a. ni. 8.11) bhagavā verañjabrāhmaṇassa attano adhigamaṃ dassento vijjattayameva desesi, na dibbasotañāṇādīnaṃ abhāvato. Evaṃ tesampi bhikkhūnaṃ vijjamānānipi dibbasotañāṇādīni na uddhaṭāni. Chaḷabhiññā hi te bhikkhū. Evañca katvā ‘‘vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṃ bhagavato sammukhe pāturahesu’’nti tesaṃ bhikkhūnaṃ iddhivaḷañjanaṃ vakkhati.

所谓“Yathābhirantanti yathābhiratiṃ yathājjhāsayaṃ”，意谓佛住处无论水影微波、风吹席榻、或人心失信疑惑，均未见嗔恨怨嫉。非人所喜环境，然佛在其中，因众圣弟子出家受戒修禅，得苏醒正念，得见正道，故佛安住维持其处，未曾除去，不由离散。故佛对此地极为欢喜。曾言“当时佛住于迦毗罗卫，在此十分欢喜地住后，便启程往舍卫城。”

Yathābhirantanti yathābhiratiṃ yathājjhāsayaṃ. Buddhānañhi ekasmiṃ ṭhāne vasantānaṃ chāyūdakavipattiṃ vā aphāsukasenāsanaṃ vā manussānaṃ assaddhādibhāvaṃ vā āgamma anabhirati nāma natthi, tesaṃ sampattiyā ‘‘phāsuṃ viharāmā’’ti ciravihāropi natthi. Yattha pana bhagavati viharante manussā saraṇesu vā patiṭṭhahanti, sīlāni vā samādiyanti pabbajanti, sotāpattimaggādīni vā pāpuṇanti, satthā tāsu sampattīsu tesaṃ patiṭṭhāpanatthaṃ vasati, tadabhāve pakkamati. Tadā hi sāvatthiyaṃ kattabbabuddhakiccaṃ nāhosi. Tena vuttaṃ – ‘‘atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmī’’ti.

如同喜欢、不厌恶、乐意、清净心。如来众常住一处，无论是阴影、水源、障碍、坐处，或是人众因无信等心生不悦之处，对此皆名为不乐。因其缺乏诸种如来的功德，故长久停留于此亦无安乐。若有世尊所住处，人众得依护、守持清净戒律，出家修行，并得入流等圣道圣果，如来住于此，基于护持此等功德，世尊便离去。时若此不足，则沙瓦提城无须建立佛事。因此经云：「时世尊安住沙瓦提，如同所乐所安，尔后往返韦萨离游行。」

Cārikaṃ caramānoti addhānagamanaṃ gacchanto. Cārikā ca nāmesā bhagavato duvidhā turitacārikā aturitacārikāti. Tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthaṃ sahasā gamanaṃ turitacārikā nāma, sā mahākassapapaccuggamanādīsu daṭṭhabbā. Yā pana gāmanigamarājadhānīpaṭipāṭiyā devasikaṃ yojanaddhayojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhanto gacchati, ayaṃ aturitacārikā nāma, ayameva idhādhippetā. Tadavasarīti tena avasari, taṃ vā avasari, tattha avasari , pāvisīti attho.

行脚者行走着，朝着聚落前进。行脚者又分为两类：世尊名义下的迅速行脚者与不迅速行脚者。其中即便远远地看到应令觉悟之人，为了教导之目的，立即前往者为迅速行脚者，此类可见于摩诃迦叶等人出发的情形。若依村落、乡邑、王城的路线，以及依靠神力、按照两二两二的距離饼行乞行等方式，顺应人世间而行走，此则称为不迅速行脚者，便是此处所指「不迅速行脚者」。其中“时机”之意，是指出现某种机缘，某个时机，在此时间点踏入，为此义。

Tatrāti tassaṃ. Sudanti nipātamattaṃ. Vesāliyanti tikkhattuṃ visālībhūtattā ‘‘vesālī’’ti laddhanāme licchavirājūnaṃ nagare. Mahāvaneti mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. Idaṃ tādisaṃ na hoti, saparicchedaṃ mahantaṃ vananti mahāvanaṃ. Kūṭāgārasālāyanti tasmiṃ mahāvane bhagavantaṃ uddissa kate ārāme kūṭāgāraṃ anto katvā haṃsavaṭṭakacchannena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi kūṭāgārasālā nāma , tassaṃ kūṭāgārasālāyaṃ. Vaggumudātīriyānanti vaggumudātīravāsīnaṃ. Cetasā ceto paricca manasi karitvāti attano cittena tesaṃ cittaṃ paricchijja manasi karitvā, cetopariyañāṇena vā sabbaññutaññāṇena vā tehi adhigatavisesaṃ jānitvāti attho.

此处指的即是那些。 Sudanti 是语助词，意在加强语气。 Vesāli 则为三个音节的音译，代表因维萨利扩大而得名的利刺族国王的城市。 Mahāvana 乃指一片自成体系且广大的森林，这片森林毗邻 Kapilavatthu，广袤无边，与喜马拉雅山相连，跨越无边界，与大海接壤。此类非孤立林区被称为“广林”（mahāvana）。在这广林内，为了供养世尊所建的起居室被称为室内佛舍利阁（kūṭāgārasālā），为菩提树荫所覆，以天鹅环绕，装饰豪华，为佛陀所使用的香阁佛舍利室即此。Vaggumudātīriyā 是指住在 Vaggumudātīra（位置名）的僧人。此处说明他们心中用自身之心察知他人之心，凭借内心的深入觉知或完全的全知而了解他们所获得的特别境界。

Ālokajātāviyāti sañjātālokā viya. Itaraṃ tasseva vevacanaṃ, candasahassasūriyasahassehi obhāsitā viyāti attho. Yasmā te yasojappamukhā pañcasatā bhikkhū sabbaso avijjandhakāravidhamanena ālokabhūtā obhāsabhūtā hutvā viharanti, tasmā bhagavā tehi ṭhitadisāya ‘‘ālokajātā viya me, ānanda, esā disā’’tiādinā vaṇṇabhaṇanāpadesena te bhikkhū pasaṃsati. Tena vuttaṃ – ‘‘yassaṃ disāyaṃ vaggumudātīriyā bhikkhū viharantī’’ti. Appaṭikūlāti na paṭikūlā, manāpā manoharāti attho. Yasmiñhi padese sīlādiguṇasampannā mahesino viharanti, taṃ kiñcāpi ukkūlavikūlavisamaduggākāraṃ, atha kho manuññaṃ ramaṇīyameva. Vuttañhetaṃ –

ālokajātāvi yāti 的意思是“如同不断诞生的光明”。另外一句子意为“像千月、千日、千阳一般照耀”。五百名比库如光明一般明亮和显现，因其智慧破除无明而令其由内而外光明闪耀，故世尊称他们为“如光明出身的，尊者阿难，这是这些地域”。世尊由此赞叹这些比库常处此地。世尊进一步说：“当这些地域聚合之地有这些比库常住”。“appaṭikūla”意为不令人反感的、令人悦服的。住于此地的诸位大德因具足戒律和品德，即便具有或无各种不完美，亦极为美妙，是令人欢喜之所。世尊立此法句：“无论村中或森林，若有阿拉汉常住，此地皆是令人欢喜的地方。”

‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;

“无论村中或林间，无论农田或旷野；”

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti. (dha. pa. 98);

“阿拉汉所居之处，即是令人心怡之地。”（此引自《法句经》第98偈）；

Pahiṇeyyāsīti peseyyāsi. Satthā āyasmantānaṃ dassanakāmoti tesaṃ bhikkhūnaṃ santike paheṇākāradassanaṃ. Iti bhagavā yadatthaṃ te bhikkhū paṇāmesi, tamatthaṃ matthakappattaṃ disvā āraddhacitto tesaṃ dassanakāmataṃ therassa ārocesi. Evaṃ kirassa ahosi ‘‘ahaṃ ime uccāsaddamahāsaddakaraṇe paṇāmessāmi, atha te bhadro assājānīyo viya kasābhighātena, tena coditā saṃvegappattā mamārādhanatthaṃ araññaṃ pavisitvā ghaṭentā vāyamantā khippameva arahattaṃ sacchikarissantī’’ti. Idāni te aggaphalappatte disvā tāya arahattappattiyā ārādhitacitto tesaṃ dassanakāmo hutvā evaṃ dhammabhaṇḍāgārikaṃ āṇāpesi.

“pahiṇeyyāsi”意为“你应访求”。世尊出于对长老们的慈悲，希望令他们前来参见，因此以供养者的形象，表达出对他们的礼敬和邀请。于此，世尊观察到他们对教化虽有欢喜但尚未深入，遂用心教诲他们。并由此，坚定了发心：“我当以大声告诫，激励他们如勇猛猛士般，受内心驱使，速速入林，努力修习，以早证阿拉汉果。” 如今他们已收获初果，因对证得阿拉汉道心怀坚定，喜悦而愿来受教，从而称为法宝的守护者，并供养于法藏宝库。

So bhikkhūti ānandattherena tathā āṇatto chaḷabhiñño eko bhikkhu. Pamukheti sammukhe. Āneñjasamādhināti catutthajjhānapādakena aggaphalasamādhinā, ‘‘arūpajjhānapādakenā’’tipi vadanti. ‘‘Āneñjena samādhinā’’tipi pāṭho. Kasmā pana bhagavā tesaṃ bhikkhūnaṃ āgamanaṃ jānanto paṭisanthāraṃ akatvā samāpattiṃyeva samāpajji? Tesaṃ attanā samāpannasamāpattiṃ jānitvā samāpajjanatthaṃ, tesaṃ pubbe paṇāmitānaṃ idāni attanā samānasambhogadassanatthaṃ, ānubhāvadīpanatthaṃ, vinā vacībhedena aññabyākaraṇadīpanatthañca. Apare panāhu ‘‘pubbe paṇāmitānaṃ idāni attano santikaṃ āgatānaṃ anuttarasukhuppādanena anaññasādhāraṇapaṭisanthārakaraṇattha’’nti. Tepi āyasmanto bhagavato ajjhāsayaṃ ñatvā taṃyeva samāpattiṃ samāpajjiṃsu. Tena vuttaṃ – ‘‘katamena nu kho bhagavā vihārena etarahi viharatī’’tiādi.

如是，比库阿难长老亦复如此，具足六通的一个比库，在佛前称为『正面』。所谓『无散乱三昧』者，是由第四禅之中的第一果三昧所成，『无色禅』由无色禅的果位所成，是三种说法。世尊既知这些比库到来，却不作任何阻碍，而仅以成就之境相完成了三昧。因为自己证得已圆满的三昧，知晓前辈们所未尝有、现今自己所享的同一境界，因此以亲证体验为示现，不用言辞区分义理，亦非借助他家解释。此外，还有说法谓：『前所未有者，今已亲至面前，乃以无上安乐之生起，作无他所能等之具阻难者。』这时诸上座以此了知世尊之心意，便成就了那正三昧。由此说：“世尊究竟以何种住处，而在此时处住？”等，不可胜数。

Ettha ca rūpāvacaracatutthajjhānaṃ kosajjādīnaṃ pāripantikadhammānaṃ suvidūrabhāvato iddhiyā mūlabhūtehi anoṇamanādīhi soḷasahi vodānadhammehi samannāgamanato āneñjappattaṃ sayaṃ aniñjanaṭṭhena āneñjanti vuccati. Vuttañhetaṃ –

这里说的是具有色遍所缘的第四禅，乃至由受及诸等根本法难以近及之际，以神通之力，并非用肉眼所能察见的十六种境相相应，从而自住于无散乱定，故称为『无散乱』。对此义理，有次第说法：

‘‘Anoṇataṃ cittaṃ kosajje na iñjatīti āneñjaṃ. Anuṇṇataṃ cittaṃ uddhacce na iñjatīti āneñjaṃ. Anabhirataṃ cittaṃ rāge na iñjatīti āneñjaṃ. Anapanataṃ cittaṃ byāpāde na iñjatīti āneñjaṃ. Anissitaṃ cittaṃ diṭṭhiyā na iñjatīti āneñjaṃ. Appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti āneñjaṃ. Vippamuttaṃ cittaṃ kāmarāge na iñjatīti āneñjaṃ. Visaṃyuttaṃ cittaṃ kilese na iñjatīti āneñjaṃ. Vimariyādikataṃ cittaṃ kilesamariyādāya na iñjatīti āneñjaṃ. Ekattagataṃ cittaṃ nānattakilese na iñjatīti āneñjaṃ. Saddhāya pariggahitaṃ cittaṃ assaddhiye na iñjatīti āneñjaṃ. Vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti āneñjaṃ. Satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti āneñjaṃ. Samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti āneñjaṃ. Paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti āneñjaṃ. Obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti āneñja’’nti.

『在受遍所缘中，心不散乱，谓之无散乱；心不放逸，谓之无散乱；心无贪欲，谓之无散乱；心无瞋恚，谓之无散乱；心没有执见，谓之无散乱；心无执着欲爱所系，谓之无散乱；心已解脱欲爱，谓之无散乱；心已断烦恼，谓之无散乱；心不轻慢对应烦恼，谓之无散乱；心一广大合于多种烦恼，谓之无散乱；心因信而得摄持，无不信者谓之无散乱；心因精进而得摄持，在受遍所缘中谓无散乱；心因念而得摄持，在散乱中谓无散乱；心因定力而得摄持，在放逸中谓无散乱；心因慧而得摄持，于无明中谓无散乱；心中光明，灭无明时谓无散乱。』

Rūpāvacaracatutthajjhānameva ca rūpavirāgabhāvanāvasena pavattitaṃ, ārammaṇavibhāgena catubbidhaṃ arūpāvacarajjhānanti etesaṃ pañcannaṃ jhānānaṃ āneñjavohāro. Tesaṃ yaṃ kiñci pādakaṃ katvā samāpannā arahattaphalasamāpatti āneñjasamādhīti porāṇā.

第四禅仅随顺于舍色戒律，由于对色的厌离所感发起，依境界可分为四种无色禅，乃此五种禅的相续，故称无散乱三昧。任何已作结定并成就阿拉汉果位者，即因无散乱三昧而得成就，此谓古时所称之『无散乱三昧』。

Abhikkantāyāti atītāya. Nikkhanteti niggate, apagateti attho. Tuṇhī ahosīti bhagavā ariyena tuṇhībhāvena tuṇhī ahosi. Uddhaste aruṇeti uggate aruṇe, aruṇo nāma puratthimadisāya sūriyodayato puretarameva uṭṭhitobhāso. Nandimukhiyāti rattiyā aruṇassa uggatattā eva aruṇappabhāya sūriyālokūpajīvino satte nandāpanamukhiyā viya rattiyā jātāya, vibhāyamānāyāti attho.

所谓『已舍去』，意即已过去。『已断绝』谓已隔离，含义是指已离欲。世尊以圣洁之寂静状态，寂然无动。『升起的赤色』曰高起，谓向东方旭日初升处，前方显明红光。『欢喜面向』是指夜晚由赤色升起，因随机生起了夜间见的光华，有如夜光灯般为众生示现，为夜中生者而展现之意。

Tamhā samādhimhā vuṭṭhahitvāti yathāparicchedaṃ tato āneñjasamādhito arahattaphalasamāpattito uṭṭhāya. Sace kho tvaṃ, ānanda, jāneyyāsīti bhagavā ‘‘ime ca bhikkhū ettakaṃ kālaṃ iminā nāma samāpattisukhena vītināmentī’’ti, ānanda, yadi tvaṃ jāneyyāsi. Ettakampi te nappaṭibhāseyyāti lokiyapaṭisammodanaṃ sandhāya yadidaṃ te ‘‘abhikkantā, bhante, rattī’’tiādinā tikkhattuṃ paṭibhānaṃ upaṭṭhitaṃ, tayidaṃ ettakampi te na upaṭṭhaheyya. Yasmā ca kho tvaṃ, ānanda, sekkho asekkhaṃ samāpattivihāraṃ na jānāsi, tasmā maṃ imesaṃ bhikkhūnaṃ lokiyapaṭisammodanaṃ kāretuṃ ussukkaṃ āpajji. Ahaṃ pana imehi bhikkhūhi saddhiṃ lokuttarapaṭisammodaneneva tiyāmarattiṃ vītināmesinti dassento bhagavā āha – ‘‘ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā’’ti.

『由此三昧而起身』者，依照前说，已成无散乱三昧并成就阿拉汉果位者，从坐位而起身。世尊对阿难言：『阿难，假如你知此比库诸人正以所谓成就三昧的安乐，度过这段时日，你便能如实知晓。』阿难回答：『这般的境界我未能理解。』世尊因阿难未能了知此成熟住的三昧故，生起了为大众而作世间共欢喜的欲望。世尊告诫说：『阿难，我亦与这五百比库往昔安住于无散乱三昧所中共坐。』

Etamatthaṃ viditvāti etaṃ tesaṃ bhikkhūnaṃ attanā samaṃ āneñjasamādhisamāpajjanasamatthatāsaṅkhātaṃ vasībhāvatthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ tesaṃ bhikkhūnaṃ anavasesarāgādippahānasaṃsiddhitādisabhāvadīpanaṃ udānaṃ udānesi.

所谓彻悟此义者，谓在此教法中，彼等比库凭自身悉达不动定（三摩地）具足之功德，分别知道其于静虑定境中浑然自如、主宰自在之涵义。此因此知故而发此爆喝，爆喝之意在于显扬这些比库断除贪欲及诸烦恼而具足净证之德。

Tattha yassa jito kāmakaṇḍakoti kusalapakkhavijjhanaṭṭhena kaṇḍakabhūto kilesakāmo yena ariyapuggalena anavasesaṃ jito pahīno, etenassa anunayābhāvaṃ dasseti. ‘‘Gāmakaṇṭako’’tipi pāṭho. Tassattho – gāme kaṇṭako kaṇṭakaṭṭhāniyo sakalo vatthukāmo yassa jitoti. Jayo cassa tappaṭibaddhachandarāgappahāneneva veditabbo, tena tesaṃ anāgāmimaggo vutto hoti . Akkoso ca jitoti sambandho. Vadho ca bandhanañcāti etthāpi eseva nayo. Tesu akkosajayena vacīduccaritābhāvo, itarena kāyaduccaritābhāvo dassito. Tena taṃnimittakassa byāpādassa anavasesappahānena tatiyamaggo vutto hoti. Atha vā akkosādijayavacanena tatiyamaggo vutto hoti, akkosādīnaṃ accantakhamanaṃ tattha pakāsitaṃ hoti, ubhayathāpi nesaṃ virodhābhāvaṃ dasseti. Pabbatoviya so ṭhito anejoti ejā vuccati calanakilesaparipantho, ejāhetūnaṃ avasesakilesānaṃ abhāvena anejo, anejattāyeva sabbakilesehi paravādavātehi ca akampanīyattā ṭhito ekagghanapabbatasadiso. Sukhadukkhesu na vedhati sa bhikkhūti so bhinnakileso bhikkhu sukhadukkhanimittaṃ na kampatīti heṭṭhā vuttanayeneva attho veditabbo. Iti bhagavā tesaṃ pañcasatānaṃ bhikkhūnaṃ arahattādhigamena tādibhāvappattiṃ ekajjhaṃ katvā ekapuggalādhiṭṭhānaṃ udānaṃ udānesīti.

其文中所言“已伏欲刺”指由善慧启发而斩断烦恼之刺，即由圣人彻底战胜、斩除烦恼者。此“欲刺”字句亦作“村刺”，其义谓犹如村中刺棘，乃一切欲求之心具束缚之处，如战胜此处，则自知其得无欲之路，故谓“已伏”。“已伏”同“已战胜”；“恼恨”与“杀害”亦是一种束缚关系，分别即是言语上的恶行，身体上的恶行也显现无犯。因此，由断除怨恨之故，谓之第三种出离道。又谓由断除恼恨等言语之故，第三种出离道由此显现，断除怨恨表现为彼此无对立。此人如巍峨山峦般坚定，故名为不动者，乃诸烦恼集散之路尽灭后，无有余烦恼之稳固大山。如是比库于苦乐中不动，故称为无分岐之比库，应当由先前所说来认识其义。因此，世尊说此五百余比库因得阿拉汉果而成此等相，独立一人发其现证爆喝而示现。

Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释完毕。

4. Sāriputtasuttavaṇṇanā4. 沙利子经注释

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24. Catutthe parimukhaṃ satiṃ upaṭṭhapetvāti ārammaṇābhimukhaṃ satiṃ ṭhapayitvā mukhasamīpe katvā. Tathā hi vibhaṅge vuttaṃ –

二十四、关于“面前安立念处”者，谓先在眼前对象上稳固安立念处，安立于事物摄持，正对于面前而作。

‘‘Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā’’ti (vibha. 537).

如佛律中所说：此念处稳固且圆满，无论是在鼻端亦或面之缘相，以此称为“面前安立念处”。

Atha vā ‘‘parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho, tena vuccati ‘parimukhaṃ sati’’’nti. Evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho veditabbo. Tatrāyaṃ saṅkhepattho – pariggahitaniyyānasatiṃ katvāti. Niyyānanti ca satiyā ogāhitabbaṃ ārammaṇaṃ daṭṭhabbaṃ. Ettha ca purimo pacchimo ca attho sabbasaṅgāhakavasena, itaro samāpattiyā pubbabhāgasamannāhāravasena daṭṭhabbo. Satīti vā satisīsena jhānaṃ vuttaṃ ‘‘ye kāyagatāsatiṃ paribhuñjantī’’tiādīsu (a. ni. 1.600) viya. Katamaṃ pana taṃ jhānanti? Rūpāvacaracatutthajjhānaṃ pādakaṃ katvā samāpannaṃ arahattaphalajjhānaṃ. Kathaṃ panetaṃ jānitabbanti? Āneñjasamādhiyogena therassa savisesaṃ niccalabhāvaṃ kenaci akampanīyatañca pabbatopamāya pakāsento bhagavā imaṃ udānaṃ abhāsīti gāthāya eva ayamattho viññāyati. Na cāyaṃ nisajjā therassa saccappaṭivedhāya, atha kho diṭṭhadhammasukhavihārāya. Pubbeyeva hi sūkarakhataleṇe (ma. ni. 2.201) attano bhāgineyyassa dīghanakhaparibbājakassa bhagavati dhammaṃ desente ayaṃ mahāthero saccappaṭivedhakiccaṃ matthakaṃ pāpesīti.

又或言：“稳固且摄受，口乃出入，念法则是守护，故称‘面前念处’”。此乃释义精要，应当理解。所谓守护，乃是念念间对法保持摄持，见者、听者此处都有含义。念处乃以念摄持身所缘境，以此令人能入禅定。此“念处”听来似如“念支”中“入身念”之意，如经论所说，称所谓“身念修者”。此念处是何禅呢？乃是色界第四禅之初果，已住果位之禅。如何知此呢？谓由不动定之专精，长老之安稳静寂及巍峨如山般不动显现。世尊以此爆喝偈揭示其义，非老长老坐禅时现证念处，实指其共乐世界。此由先经中曾提及，于猪犁坑中，长老围绕他人长指者，于佛前讲法产生觉知，即是这位长老呈现断证之本意。

Etamatthanti etaṃ therassa āneñjasamādhiyogena tādibhāvappattiyā ca kenaci akampanīyatāsaṅkhātaṃ atthaṃ sabbākārato viditvā tadatthavibhāvanaṃ imaṃ udānaṃ udānesi.

所谓此义者，谓此长老凭不动定之专注，于此等境及不动之相全面明了，辨析其含义而发表此爆喝。

Tattha yathāpi pabbato seloti yathā silāmayo ekagghanasilāpabbato, na paṃsupabbato na missakapabbatoti attho. Acalo suppatiṭṭhitoti suppatiṭṭhitamūlo pakativātehi acalo akampanīyo hoti. Evaṃ mohakkhayā bhikkhu, pabbatova na vedhatīti mohassa anavasesappahānā mohamūlakattā ca sabbākusalānaṃ pahīnasabbākusalo bhikkhu, yathā so pabbato pakativātehi, evaṃ lokadhammehi na vedhati na kampati. Mohakkhayoti vā yasmā nibbānaṃ arahattañca vuccati, tasmā mohakkhayassa hetu nibbānassa arahattassa vā adhigatattā catūsu ariyasaccesu suppatiṭṭhito asamāpannakālepi yathāvuttapabbato viya na kenaci vedhati, pageva samāpannakāleti adhippāyo.

在此，如同山峰仅由坚硬岩石构成，称为坚石山，而非草木山或藓苔山。所谓稳定不动，是指根基稳固，不受风吹而摇晃、不动摇。由此，断除痴迷的比库，如山般不动摇，不受惑乱所扰，即痴的根基已断。所有善根已舍弃一切不善，比库如同山峰，不因风吹社会世法而感受动摇不安。所谓断除痴迷，亦即涅槃与阿拉汉果的语言。因此，断除痴迷的缘由在于已证得涅槃与阿拉汉之禅定，即使未入全禅亦如上述山岳不感动摇，惟断尽时方称真入全禅，此为实义所在。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。

5. Mahāmoggallānasuttavaṇṇanā5. 大摩嘎剌那经注释

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25. Pañcame kāyagatāya satiyāti kāyānupassanāvasena kāye gatāya kāyārammaṇāya satiyā, itthambhūtalakkhaṇe idaṃ karaṇavacanaṃ . Ajjhattanti idha ajjhattaṃ nāma niyakajjhattaṃ, tasmā attani attasantāneti attho. Atha vā yasmā kammaṭṭhānabhūto kesādiko dvattiṃsakoṭṭhāsasamudāyo idha kāyoti adhippeto, tasmā ajjhattanti padassa gocarajjhattanti attho veditabbo. Sūpaṭṭhitāyāti niyakajjhattabhūte gocarajjhattabhūte vā kāye suṭṭhu upaṭṭhitāya. Kā panāyaṃ sati, yā ‘‘ajjhattaṃ sūpaṭṭhitā’’ti vuttā? Yvāyaṃ bhagavatā ‘‘atthi imasmiṃ kāye kesā lomā’’tiādinā (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 3.dvattiṃsākāra) ajjhattakesādiko dvattiṃsākāro kāyo vutto, tattha yā paṭikūlamanasikāraṃ pavattentassa upacārappanāvasena kāye upaṭṭhitā sati, sā ‘‘kāyagatā satī’’ti vuccati. Yathā cāyaṃ, evaṃ ānāpānacatuiriyāpathasatisampajaññānaṃ vasena uddhumātakavinīlakādivasena ca manasikāraṃ pavattentassa yathārahaṃ upacārappanāvasena kāye upaṭṭhitā sati ‘‘kāyagatā satī’’ti vuccati. Idha pana ajjhattaṃ kāyagatā sati pathavīādikā catasso dhātuyo sasambhārasaṅkhepādīsu catūsu yena kenaci ekenākārena vavatthapetvā tesaṃ aniccādilakkhaṇasallakkhaṇavasena upaṭṭhitā vipassanāsampayuttā sati ‘‘kāyagatā satī’’ti adhippetā. Thero pana tathā vipassitvā attano phalasamāpattimeva samāpajjitvā nisīdi. Idhāpi gāthāya evaṃ imassa atthassa viññātabbatā ‘‘na cāyaṃ nisajjā’’tiādinā vuttanayānusārena yojetabbā.

第二十五节身念由此谓之行身念，亦即对身相以身观照之念。此处『内在』特意指人身之内，故谓自体相照。又，因身为修习场所，如毛发等三十二界元素属此身，称为身体。所谓内在者，应观察己身中可觉察之处。此身念同被称为『行处』者，乃二十二组法之身相部分。经云：“有于此身中毛发、肤色、筋骨……”此即闡示身中法异相，以此念身为行。对身起不悦感之粘著亦属此身观念之应契机，便为身念。譬如，以入出息四力定为主，于心顺适引发正念，亦属身念。此念乃内观四元素及相续含义，随缘体认此诸法无常无我之本相，即谓身念；长老已智慧证此，禅坐入定后，便由此念生发所证实境。经律中此义亦有所唱诵，为此身念之义应如此结合理解。

Etamatthanti etaṃ therassa catudhātuvavatthānamukhena kāyānupassanāsatipaṭṭhānena vipassanaṃ ogāhetvā phalasamāpattisamāpajjanasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti imaṃ satipaṭṭhānabhāvanāya nibbānādhigamadīpakaṃ udānaṃ udānesi.

此义即长老以四界为据，依身体观念之念修习出世间内观，调伏妄想，达成解脱果位之境。此经句为此身观念念修之赞歌与示现涅槃导示之偈语。

Tattha sati kāyagatā upaṭṭhitāti pubbe vuttalakkhaṇā sati saddhāpubbaṅgamānaṃ samādhivīriyapaññānaṃ yathāsakaṃ kiccanipphādanena sahāyabhāvaṃ āpannattā pahīnappaṭipakkhā tato eva tikkhavisadabhūtā ca yathāvuttakāyasaṃvaraṇavasena ekatthasamosaraṇavasena ca aviparītasabhāvaṃ sallakkhentī upagantvā ṭhitā hoti, etena kāyasaṅkhātānaṃ catunnaṃ dhātūnaṃ tannissitānañca upādārūpānaṃ sallakkhaṇavasena, paccaye vavatthapetvā tato paraṃ tesaṃ aniccādilakkhaṇasallakkhaṇavasena ca pavattaṃ ñāṇaparamparāgataṃ satiṃ dasseti, satisīsena vā taṃsampayuttaṃ pariññāttayapariyāpannañāṇaparamparameva dasseti. Chasu phassāyatanesu saṃvutoti yathāvuttāya kāye upaṭṭhitāya satiyā samannāgato cakkhādīsu phassassa kāraṇabhūtesu chasu dvāresu kāyānupassanāya abhāvitāya uppajjanārahānaṃ abhijjhādīnaṃ tassā bhāvitattā ñāṇappavattiṃ paṭivedhento te pidahanto ‘‘tattha saṃvuto’’ti vuccati, etena ñāṇasaṃvaraṃ dasseti.

这里，身念在先前经典中已述，一切信根起始之念，随顺三学（定、精进、慧）而圆满，从而以正著身念安住。如此，身念周延六入处(眼、耳、鼻、舌、身、意)诸触之因缘，身念身须警觉不失，长住不退，诸身念相依赖不起相反。此乃身体四界诸方便依规现前相续，连续不断显现身之无常相与诸法本性。与之相伴的是，身念透过正知(智)而不为贪欲、嫉恨及愚痴所扰，以此表达身念内在调伏即“止”的功用与慧解之证据。

Satataṃ bhikkhu samāhitoti so bhikkhu evaṃ upaṭṭhitassati sabbattha ca saṃvuto puthuttārammaṇe cittaṃ avissajjetvā aniccādivasena sammasanto vipassanaṃ ussukkāpetvā ñāṇe tikkhe sūre vahante vipassanāsamādhinā tāva satataṃ nirantaraṃ samāhito anulomañāṇānantaraṃ gotrabhuñāṇodayato paṭṭhāya. Jaññā nibbānamattanoti aññesaṃ puthujjanānaṃ supinantepi agocarabhāvato, ariyānaṃ pana tassa tasseva āveṇikattā attasadisattā ca ‘‘attā’’ti laddhavohārassa maggaphalañāṇassa sātisayavisayabhāvato ekantasukhāvahaṃ nibbānaṃ asaṅkhatadhātu ‘‘attano’’ti vuttaṃ, taṃ nibbānaṃ jaññā jāneyya, maggaphalañāṇehi paṭivijjheyya, sacchikareyyāti attho. Etena ariyānaṃ nibbāne adhimuttataṃ dasseti. Ariyā hi adhicittappavattikālepi ekanteneva nibbāne ninnapoṇapabbhārabhāvena viharanti. Ettha ca yassa sati kāyagatā upaṭṭhitā, so bhikkhu chasu phassāyatanesu saṃvuto, tato eva satataṃ samāhito attapaccakkhakaraṇena nibbānaṃ attano jāneyyāti evaṃ gāthāpadānaṃ sambandho veditabbo. Evaṃ kāyānupassanāsatipaṭṭhānamukhena yāva arahattā ekassa bhikkhuno niyyānamaggaṃ dasseti dhammarājā.

常为一心专注之比库，此即具足内在身体观念之比库。无论何处常保持念心不散，乃至面对新境界亦不动摇，心安静止，坚固培养净慧，推动观慧深入。于六入处等缘起处专注之正念慧中，内心达涅槃之体证。凡夫沉睡时未能闻见，而圣者则依持净慧、净智，明了涅槃的真理，涅槃为非生非灭之无亏无缺常乐净土，如来教言称此境即是“自己”。应当了知为因果智所觉证而生。故此对圣者而言，涅槃为一至高无上的境界。圣者于高级定境出世后，专注身念，证得涅槃，故称身念正法能至阿拉汉出离道。这即佛法王证示身观念修行直到解脱的示现。

Aparo nayo – sati kāyagatā upaṭṭhitāti etena kāyānupassanāsatipaṭṭhānaṃ dasseti. Chasu phassāyatanesu saṃvutoti phasso āyatanaṃ kāraṇaṃ etesanti phassāyatanāni, tesu phassāyatanesu. Phassahetukesu phassapaccayā nibbattesu chasu cakkhusamphassajādivedayitesu taṇhādīnaṃ appavattiyā saṃvuto, etena vedanānupassanāsatipaṭṭhānaṃ dasseti. Satataṃ bhikkhu samāhitoti satataṃ niccakālaṃ nirantaraṃ vikkhepābhāvato samāhito bhikkhu. So cāyaṃ avikkhepo sabbaso satipaṭṭhānabhāvanāya matthakappattāya hoti. Sammasanto hi atītādibhedabhinnesu pañcupādānakkhandhesu anavasesatova pariggahetvā sammasatīti. Etena sesasatipaṭṭhāne dasseti. Jaññā nibbānamattanoti evaṃ catusatipaṭṭhānabhāvanaṃ matthakaṃ pāpetvā ṭhito bhinnakileso bhikkhu attano kilesanibbānaṃ paccavekkhaṇañāṇena sayameva jāneyyāti attho.

他法途径——所谓身念安住，指身观念念修法门。在六触境中，诸触境为缘起之因，依缘生诸行，故身念与触入相依。因触生烦恼欲缘应除，依此意表，身念修持也彰显感受念处。常令心持定不散，乃名常住。如此于五蕴诸执不杂断，得以正念不断清明，此为余念修证。以此为基础修行四念处身观，断除贪瞋痴，比库自知其断烦恼涅槃，明证自心境界。

Atha vā sati kāyagatā upaṭṭhitāti attano paresañca kāyassa yathāsabhāvapariññādīpanena therassa sativepullappatti dīpitā. Chasu phassāyatanesu saṃvutoti cakkhādīsu chasu dvāresu accantasaṃvaradīpanena satatavihārivasena therassa sampajaññappakāsinī paññāvepullappatti dīpitā. Satataṃ bhikkhu samāhitoti samāpattibahulatādassanena navānupubbavihārasamāpattiyo dassitā. Evaṃbhūto pana bhikkhu jaññā nibbānamattanoti katakiccattā uttari karaṇīyābhāvato kevalaṃ attano anupādisesanibbānameva jāneyya cinteyya, aññampi tassa cintetabbaṃ natthīti adhippāyo.

于是，谓念处身行，即指自心与他身之身，依其本性如实明了而启发长老的念处现证。于六入处受摄持，乃于眼等六根六境中，内外具足约束，如常修行之长老，具有正念清净之智慧启发现证。常行比库，借由修得三种新渐次禅定的丰富境界而显示。然既已如此成就比库，依于无所事事，仅知自心无染之涅槃故，因缺乏更当作之事，理应及应修行。如其无所谋，他人亦无所思虑，这是长老证悟之后的法理。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。

6. Pilindavacchasuttavaṇṇanā6. 毕陵达瓦差经注释

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26. Chaṭṭhe pilindavacchoti pilindātissa nāmaṃ, vacchoti gottavasena theraṃ sañjānanti. Vasalavādena samudācaratīti ‘‘ehi, vasala, apehi, vasalā’’tiādinā bhikkhū vasalavādena voharati ālapati. Sambahulā bhikkhūti bahū bhikkhū. Te theraṃ tathā samudācarantaṃ disvā ‘‘arahāva samāno appahīnavāsanattā evaṃ bhaṇatī’’ti ajānantā ‘‘dosantaro maññe ayaṃ thero evaṃ samudācaratī’’ti cintetvā ullapanādhippāyā taṃ tato vuṭṭhāpetuṃ bhagavato ārocesuṃ. Tena vuttaṃ – ‘‘āyasmā, bhante, pilindavaccho bhikkhū vasalavādena samudācaratī’’ti. Keci panāhu – ‘‘imaṃ theraṃ bhikkhū ‘arahā’ti sañjānanti, ayañca bhikkhū pharusavacanena evaṃ samudācarati, ‘abhūto eva nu kho imasmiṃ uttarimanussadhammo’ti vāsanāvasena tassa tathā samudācāraṃ ajānantā ariyabhāvañcassa asaddahantā ujjhānasaññino bhagavato tamatthaṃ ārocesu’’nti. Bhagavā therassa dosantarābhāvaṃ pakāsetukāmo ekena bhikkhunā taṃ pakkosāpetvā sammukhā tassa ‘‘pubbāciṇṇavasenāyaṃ tathā samudācarati, na pharusavacanādhippāyo’’ti āha. Tena vuttaṃ – ‘‘atha kho bhagavā aññataraṃ bhikkhuṃ āmantesī’’tiādi.

第二十六章．关于比库Pilindavaccha的传说。名为Pilindatissa，俗称Vaccha，长老之称。因行下流语言，比库们以『来吧，下流者，来吧，下流者』等语相呼唤。多而众多的比库，见其如此行持，谓：『此尊长老虽清净戒持，却行此风尘言语。』不知其故，怀疑心起，念『此尊长老竟然行如是恶行』，意欲揭发，便请世尊明示。世尊答曰：『尊者Pilindavaccha因行下流言语而为比库所知。』又有人说：『诸比库称此长老为阿拉汉，然其言词粗俗，行持恶劣，岂非非常人事耶？』对此世尊遣一比库对长老说：『此乃其前所发之行持，不是言词的恶意致使。』世尊为破疑义，说：『后来我曾教诲一比库，说此长老行为如昔，不是粗鄙言辞的过失也。』因而作如是教诲……

Tattha pubbenivāsaṃ manasi karitvāti satthā ‘‘saccaṃ kira tvaṃ, vaccha, bhikkhū vasalavādena samudācarasī’’ti theraṃ pucchitvā tena ‘‘evaṃ, bhante’’ti vutte ‘‘ayaṃ vaccho kilesavāsanāya vasalavādaṃ na pariccajati, kiṃ nu kho atītesupi attabhāvesu brāhmaṇajātiko ahosī’’ti āvajjento pubbenivāsañāṇena sabbaññutaññāṇena vā tassa pubbenivāsaṃ atītāsu jātīsu nivutthakkhandhasantānaṃ manasi karitvā hatthatale ṭhapitaṃ āmalakaṃ viya paccakkhakaraṇavasena attano manasi katvā. Bhikkhū āmantesīti te bhikkhū saññāpetuṃ ālapi, abhāsi. Tena vuttaṃ ‘‘mā kho tumhe, bhikkhave’’tiādi.

此时，世尊问长老：『据传，你这比库常以下流言语行持，是否如此？』尊者答：『是，如来。』又说：『此長老Vaccha不弃下流言语，且据其前世之业，曾为婆罗门之人，故有此行。』于是回忆其前生，譬如掌中放置酸柑，明显于心。众比库诵说于问，长老答辩，说法。世尊告诫诸比库：『诸比库勿尔。』

Tattha māti paṭisedhe nipāto, tassa ‘‘ujjhāyitthā’’ti iminā sambandho. Mā ujjhāyitthāti mā heṭṭhā katvā cintayittha, olokayitthāti attho. Vacchassa bhikkhunoti ca ujjhāyanassa usūyanatthattā sampadānavacanaṃ. Idānissa anujjhāyitabbe kāraṇaṃ dassento ‘‘na, bhikkhave, vaccho dosantaro bhikkhū vasalavādena samudācaratī’’ti āha. Tassattho – bhikkhave, ayaṃ vaccho dosantaro dosacitto dosena byāpādena dūsitacitto hutvā bhikkhū vasalavādena na samudācarati , maggeneva cassa byāpādo samugghātito. Evaṃ adosantarattepi tassa tathā samudācārassa purimajātisiddhaṃ kāraṇaṃ dassento ‘‘vacchassa, bhikkhave’’tiādimāha.

此中“māti”意为反对、斥责；“ujjhāyitthā”则有此意连系。不要恶意反对，而应思考、察看。提及比库Vaccha，证明其因不良心意、不善意念、嫉恨而染污心性，心意污秽，故不以下流言行与众比库共住，其恶亦受摧灭。于是说明，即使其不善之心，依旧是因过去世之行为，世尊由此证明长老言行所由。“Vaccha，即是此理。”

Tattha abbokiṇṇānīti khattiyādijātiantarehi avomissāni anantaritāni. Pañca jātisatāni brāhmaṇakule paccājātānīti sabbāni tāni vacchassa pañca jātisatāni paṭipāṭiyā brāhmaṇakule eva jātāni, ahesunti attho. So tassa vasalavādo dīgharattaṃ samudāciṇṇoti yo etarahi khīṇāsavenapi satā pavattiyati, so tassa vacchassa bhikkhuno vasalavādo dīgharattaṃ ito jātito paṭṭhāya uddhaṃ ārohanavasena pañcajātisatamattaṃ kālaṃ brāhmaṇajātikattā samudāciṇṇo samudācarito ahosi. Brāhmaṇā hi jātisiddhena mānena thaddhā aññaṃ vasalavādena samudācaranti. ‘‘Ajjhāciṇṇo’’tipi paṭhanti, so eva attho. Tenāti tena dīgharattaṃ tathā samudāciṇṇabhāvena, etenassa tathā samudācārassa kāraṇaṃ vāsanāti dasseti. Kā panāyaṃ vāsanā nāma? Yaṃ kilesarahitassāpi santāne appahīnakilesānaṃ samācārasadisasamācārahetubhūtaṃ, anādikālabhāvitehi kilesehi āhitaṃ sāmatthiyamattaṃ, tathārūpā adhimuttīti vadanti. Taṃ panetaṃ abhinīhārasampattiyā ñeyyāvaraṇappahānavasena yattha kilesā pahīnā, tattha bhagavato santāne natthi. Yattha pana tathā kilesā na pahīnā, tattha sāvakānaṃ paccekabuddhānañca santāne atthi, tato tathāgatova anāvaraṇañāṇadassano.

“abbokiṇṇāni”指族类不纯，贯穿诸种族间不纯血统。指出比库Vaccha曾五族婆罗门中投生，今亦于婆罗门家族内出世。此话意味着其行下流言语缘于此族气息。其长久以来除去污秽外，业气仍然遍布五族，在婆罗门族群血统中复现。婆罗门以其血统荣贵，常以辱骂他人行此风尘言语。所谓“已生”即此义。此由说明其悠久习行。何谓气息？即无染者若有习气，则该习气即为使能实证之因，并称作业力成就。所谓因热心修习、能断障碍而习染除去，则佛弟子间此类障碍不存。若此障碍存者，则诸比库、辟支佛中有此状态，从而证知如来之无障之见。

Etamatthaṃ viditvāti etaṃ āyasmato pilindavacchassa satipi vasalasamudācāre dosantarābhāvasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti tassa aggaphalādhigamavibhāvanaṃ imaṃ udānaṃ udānesi.

了知此义，即知尊者Pilindavaccha之念行与下流言语习染无罪之理，则称赞其习得究竟果实者，故有此赞颂。

Tattha yamhi na māyā vasati na mānoti yasmiṃ ariyapuggale santadosappaṭicchādanalakkhaṇā māyā, ‘‘seyyohamasmī’’tiādinā sampaggahavasena pavatto uṇṇatilakkhaṇo māno ca na vasati, maggena samugghātitattā na pavattati na uppajjati. Yo vītalobho amamo nirāsoti yo ca rāgādipariyāyavasena pavattassa ārammaṇaggahaṇalakkhaṇassa lobhassa sabbathā vigatattā vītalobho, tato eva rūpādīsu katthaci mamāyanābhāvato amamo apariggaho, anāgatānampi bhavādīnaṃ anāsīsanato nirāso. Panuṇṇakodhoti kujjhanalakkhaṇassa kodhassa anāgāmimaggena sabbaso pahīnattā panuṇṇakodho samucchinnāghāto. Abhinibbutattoti yo evaṃ māyāmānalobhakodhānaṃ samugghātena tadekaṭṭhatāya sabbassa saṃkilesapakkhassa suppahīnattā sabbaso kilesaparinibbānena abhinibbutacitto sītibhūto. So brāhmaṇoso samaṇo sa bhikkhūti so evarūpo khīṇāsavo sabbaso bāhitapāpattā brāhmaṇo, so eva samitapāpattā samacariyāya ca samaṇo, so eva ca sabbaso bhinnakilesattā bhikkhu nāma. Evaṃbhūto ca, bhikkhave, vaccho so kathaṃ dosantaro kiñci kāyakammādiṃ pavatteyya, kevalaṃ pana vāsanāya appahīnattā vasalavādena samudācaratīti.

于此，有一种幻觉不存，没有烦恼的心绪安住的状态，即在圣人处无喜无忧的心所特征的幻觉，借由『这是我』之类的执取产生，形成盛起的心行染污的心识亦不生起。此心未生起缘道，既未发生亦不由缘道而起。彼无贪无染，纯洁清净，离恶远贪者，无嗔等心所缘生之贪念，恒常无染为无贪。于是对色等法，非我者无我，无取着，未来有之生死等亦无遗留，故为远离之厌离。所谓盛怒属破坏之嗔恚，因未生起缘道，故常已灭，盛怒为断灭火烧般断灭。所谓终灭，即彼幻觉、心识、贪嗔三毒之共同断灭，断尽一切染污，皆尽寂灭，心定而清凉。是为婆罗门、沙门、比库，此为断尽烦恼者，皆已断除外道恶业，为婆罗门；为断除恶业、行持正行者，为沙门；为断除一切烦恼者，称为比库。如是而成者，尊者们，此为独言，为何能作恶，譬如身行等非所起，唯以习气未净，以欲染著行为而出世间行矣。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。

7. Sakkudānasuttavaṇṇanā7. 萨咖伍答那经注释

§27

27. Sattame sattāhaṃ ekapallaṅkena nisinno hoti aññataraṃ samādhiṃ samāpajjitvāti ettha keci tāva āhu ‘‘arahattaphalasamādhi idha ‘aññataro samādhī’ti adhippeto’’ti. Tañhi so āyasmā bahulaṃ samāpajjati diṭṭhadhammasukhavihāratthaṃ, pahoti ca sattāhampi phalasamāpattiyā vītināmetuṃ. Tathā hi bhagavatā –

第廿七章：第七周内，有人独坐于单床上，达成某一禅定。如是，有人称此为“阿拉汉果之禅定”，谓其中一禅定为主。尊者对此善男子多次达成此禅定，目的是观察世间真实法之乐趣，得以平息；并能持续一周，不间断得到此果禅之采纳。正如世尊所说——

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi, vivicca akusalehi dhammehi…pe… viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi…pe… viharatī’’ti (saṃ. ni. 2.152) –

『比库们，我在愿望之时，远离欲乐及不善法...（略）...同样，尊者咖萨巴，在其愿望之时也远离欲乐...（略）』（此语出《相应部》2卷152经）——

Ādinā navānupubbavihārachaḷabhiññādibhede uttarimanussadhamme attanā samasamaṭṭhāne ṭhapito, na cettha ‘‘yadi evaṃ thero yamakapāṭihāriyampi kareyyā’’ti vattabbaṃ sāvakasādhāraṇānaṃyeva jhānādīnaṃ adhippetattāti.

起初圣者由新学修行，于六种禅那分别中自我稳定，不应于此言“若如此，长老也当施行疑参与者之禅定”等，非仅对弟子或大众所定禅等。

Porāṇā panāhu – aññataraṃ samādhiṃ samāpajjitvāti nirodhasamāpattiṃ samāpajjitvā. Kathaṃ pana nirodhasamāpatti samādhīti vuttā? Samādhānaṭṭhena. Ko panāyaṃ samādhānaṭṭho? Sammadeva ādhātabbatā. Yā hi esā paccanīkadhammehi akampanīyā balappattiyā samathabalaṃ vipassanābalanti imehi dvīhi balehi, aniccadukkhānattanibbidāvirāganirodhapaṭinissaggavivaṭṭānupassanā cattāri maggañāṇāni cattāri ca phalañāṇānīti imesaṃ soḷasannaṃ ñāṇānaṃ vasena soḷasahi ñāṇacariyāhi, paṭhamajjhānasamādhiādayo aṭṭha samādhī ekajjhaṃ katvā gahito tesaṃ upacārasamādhi cāti imesaṃ navannaṃ samādhīnaṃ vasena navahi samādhicariyāhi kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāroti imesaṃ tiṇṇaṃ saṅkhārānaṃ tattha tattha paṭippassaddhiyā tathā viharitukāmena yathāvuttesu ṭhānesu vasībhāvappattena arahatā anāgāminā vā yathādhippetaṃ kālaṃ cittacetasikasantānassa sammadeva appavatti ādhātabbā, tassā tathā samādhātabbatā idha samādhānaṭṭho, tenāyaṃ vihāro samādhīti vutto, na avikkhepaṭṭhena. Etenassa samāpattiatthopi vuttoti veditabbo. Imañhi nirodhasamāpattiṃ sandhāya paṭisambhidāmagge –

古时复言—谓达到另一个禅定，即入灭定。何以名入灭定？名为止息。止息何以为止息者？依靠正固之所依。此所依者，为坚定不摇原因。此因由两种力量所成，一为止力，二为观力。止力静除无常苦苦恼，观力则由离恶厌恶断除。基此四圣谛之深入观察，生三聚智十六种慧得，并由此九种禅定为中心，以由八禅之一起，八次禅定一次心集结；此九禅定伴随九种修习，包含身行、语行、心行三种行为，于三法之处，随顺修习安住。阿拉汉、无生者于依教法之时，心意适时调整，正当用力，名为止息所依，故此修行亦为止息所依，故名止息。由此亦能证得此定。论述入灭定时，于正智途记中有言——

‘‘Kathaṃ dvīhi balehi samannāgatattā tiṇṇaṃ saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatāya saññānirodhasamāpattiyā ñāṇa’’nti (paṭi. ma. 1.83) –

『如何因具备二力，在三法安住上，通过十六智行，九禅行之精进，使心获得入灭定－无色处定之智？』（《正理分》卷一，83经）——

Pucchitvā ‘‘dvīhi balehī’’ti dve balāni samathabalaṃ vipassanābalanti vitthāro. Sāyaṃ nirodhasamāpattikathā visuddhimagge (visuddhi. 2.867 ādayo) saṃvaṇṇitāva. Kasmā panāyaṃ thero phalasamāpattiṃ asamāpajjitvā nirodhaṃ samāpajji? Sattesu anukampāya. Ayañhi mahāthero sabbāpi samāpattiyo vaḷañjeti, sattānuggahena pana yebhuyyena nirodhaṃ samāpajjati. Tañhi samāpajjitvā vuṭṭhitassa kato appakopi sakkāro visesato mahapphalo mahānisaṃso hotīti.

问曰：“二力之谓何？”二力者，即定力与慧力之详说也。傍晚于清净之道中，讲述了灭定之得。当时问曰：为何此尊长失能证得阿赖耶果，而得入灭？因于众生慈悯故也。此大尊长虽一切殊胜定相并悉证得，然因慈摄众生，故于众中因缘，以某种适宜方式证入灭。于此得入灭，已起尊重，特别是大果果德者，必得伟大称赞。

Vuṭṭhāsīti arahattaphalacittuppattiyā vuṭṭhāsi. Nirodhaṃ samāpanno hi arahā ce arahattaphalassa, anāgāmī ce anāgāmiphalassa uppādena vuṭṭhito nāma hoti.

所谓起者，是由阿赖耶果之起心而起也。已证灭者不论阿拉汉果德或不还果德，至于其义，皆谓由证得灭而心起是也。

Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṃ dātukāmo hotīti kathaṃ tassa dātukāmatā jātā? Yāni ‘‘tāni pañcamattāni devatāsatānī’’ti vuttāni, tā sakkassa devarañño paricārikā kakuṭapādiniyo pubbe ‘‘ayyo mahākassapo rājagahaṃ piṇḍāya pavisati, gacchatha therassa dānaṃ dethā’’ti sakkena pesitā upagantvā dibbāhāraṃ dātukāmā ṭhitā therena paṭikkhittā devalokameva gatā. Idāni purimappaṭikkhepaṃ cintetvā ‘‘kadāci gaṇheyyā’’ti samāpattito vuṭṭhitassa therassa dānaṃ dātukāmā sakkassa anārocetvā sayameva āgantvā dibbabhojanāni upanentiyo purimanayeneva therena paṭikkhittā devalokaṃ gantvā sakkena ‘‘kahaṃ gatatthā’’ti puṭṭhā tamatthaṃ ārocetvā ‘‘dinno vo therassa piṇḍapāto’’ti sakkena vutte ‘‘gaṇhituṃ na icchatī’’ti. ‘‘Kiṃ kathesī’’ti? ‘‘‘Duggatānaṃ saṅgahaṃ karissāmī’ti āha, devā’’ti. ‘‘Tumhe kenākārena gatā’’ti? ‘‘Imināva, devā’’ti. Sakko ‘‘tumhādisiyo therassa piṇḍapātaṃ kiṃ dassantī’’ti? Sayaṃ dātukāmo, jarājiṇṇo khaṇḍadanto palitakeso obhaggasarīro mahallako tantavāyo hutvā, sujampi asuradhītaraṃ tathārūpimeva mahallikaṃ katvā, ekaṃ pesakāravīthiṃ māpetvā tantaṃ pasārento acchi, sujā tasaraṃ pūreti. Tena vuttaṃ – ‘‘tena kho pana samayena sakko devānamindo…pe… tasaraṃ pūretī’’ti.

又当时萨咖天帝意欲供养长老大咖萨巴时，何以生此恳请之心？所闻谓“彼时五百天众”，乃天帝侍臣，先前伺候曰：“尊者大咖萨巴将入王舍城乞食，往请法师布施。”其后萨咖天帝亲往，天人们恭敬立候，伺长老回礼。那时天人即入天界。今回思先事，心怀“何时为尊者受供养？”之希求，未请萨咖而自行至，献上天供。遂复与前事颠倒，由此尊者礼敬，天帝入天界。天帝问曰：“汝何往？”尊者答曰：“已赐长老布施。”天人告以“不愿受”，天帝复问其意曰：“我当收恶道众生。”天人答：“以此为故。”天帝复问：“尔等因何去？”答曰：“如此也。”天帝问：“尔等听见尊者乞食事何解？”自答为：“年高体衰，牙折发白，体瘦弱小，晕眩飘摇，如同年长婢女，织布绵纱单直铺设一条，纱布铺展，补成布面。”尊者语曰：“当时萨咖天帝……织布铺展……”

Tattha tantaṃ vinātīti pasāritatantaṃ vinanto viya hoti. Tasaraṃ pūretīti tasaravaṭṭiṃ vaḍḍhentī viya. Yena sakkassa devānamindassa nivesanaṃ tenupasaṅkamīti thero nivāsetvā pattacīvaramādāya ‘‘duggatajanasaṅgahaṃ karissāmī’’ti nagarābhimukho gacchanto bahinagare sakkena māpitaṃ pesakāravīthiṃ paṭipajjitvā olokento addasa oluggaviluggajiṇṇasālaṃ tattha ca te jāyampatike yathāvuttarūpe tantavāyakammaṃ karonte disvā cintesi – ‘‘ime mahallakakālepi kammaṃ karonti. Imasmiṃ nagare imehi duggatatarā natthi maññe. Imehi dinnaṃ sākamattampi gahetvā imesaṃ saṅgahaṃ karissāmī’’ti. So tesaṃ gehābhimukho agamāsi. Sakko taṃ āgacchantaṃ disvā sujaṃ āha – ‘‘bhadde, mayhaṃ ayyo ito āgacchati, taṃ tvaṃ apassantī viya tuṇhī hutvā nisīda. Khaṇeneva vañcetvā piṇḍapātaṃ dassāmā’’ti thero gantvā gehadvāre aṭṭhāsi. Tepi apassantā viya attano kammameva karontā thokaṃ āgamayiṃsu. Atha sakko ‘‘gehadvāre ṭhito eko thero viya khāyati, upadhārehi tāvā’’ti āha. ‘‘Tumhe gantvā upadhāretha, sāmī’’ti. So gehā nikkhamitvā theraṃ pañcapatiṭṭhitena vanditvā ubhohi hatthehi jaṇṇukāni olumbitvā nitthunanto uṭṭhāya ‘‘kataratthero nu kho ayyo’’ti thokaṃ osakkitvā ‘‘akkhīni me dhūmāyantī’’ti vatvā nalāṭe hatthaṃ ṭhapetvā uddhaṃ ulloketvā ‘‘aho dukkhaṃ ayyo no mahākassapattherova cirassaṃ me kuṭidvāraṃ āgato. Atthi nu kho kiñci gehe’’ti āha. Sujā thokaṃ ākulā viya hutvā ‘‘atthi, sāmī’’ti paṭivacanaṃ adāsi. Sakko, ‘‘bhante, lūkhaṃ vā paṇītaṃ vāti acintetvā saṅgahaṃ no karothā’’ti pattaṃ gaṇhi. Thero pattaṃ dento ‘‘imesaṃ eva duggatānaṃ jarājiṇṇānaṃ mayā saṅgaho kātabbo’’ti cintesi. So anto pavisitvā ghaṭiodanaṃ nāma ghaṭito uddharitvā, pattaṃ pūretvā, therassa hatthe ṭhapesi. Tena vuttaṃ – ‘‘addasā kho sakko devānamindo…pe… adāsī’’ti.

所谓纱布铺展者，如铺展开之布。布面铺成之意。天帝及天众居处即此，尊者还带袈裟，发愿：“我当利益恶道众生。”往城市，与萨咖天帝所铺布路同行，观察见有朽坏老树，树上织布匠正从事织纺工作。尊者意念：“当此年代施行此业，城市中无更劣恶者。持已施物，必行利益此众。”遂往民家。天帝见尊者来，谓婢女：“善哉，此师迄今至此，尔可守静安坐，速迎师致食。”尊者立于门扉，彼等似不见尊者，默然行己业而后迎出。天帝曰：“门前独立一尊长，如依床侧坐，可共食。”婢女答曰：“汝去床侧，尊者。”尊者出家门，五体俯伏，双手合十礼拜，起身问曰：“尊长是谁？”独白轻声曰：“我目涣乱。”捂额仰视言：“哀哉！尊长不久前至我舍宅，有物不？”婢女慌乱答曰：“有，尊者。”天帝持纸书曰：“尊长，勿忆旧恶，莫作聚恶。”尊者取纸曰：“我当集恶道老朽众。”尊者入内，取上盖钵，装满饭，置于手中。其言记曰：“见萨咖天帝……给与。”

Tattha ghaṭiyāti bhattaghaṭito. ‘‘Ghaṭiodana’’ntipi pāṭho, tassa ghaṭiodanaṃ nāma devānaṃ koci āhāravisesoti atthaṃ vadanti. Uddharitvāti kutoci bhājanato uddharitvā. Anekasūpo so eva āhāro patte pakkhipitvā therassa hatthe ṭhapanakāle kapaṇānaṃ upakappanakalūkhāhāro viya paññāyittha, hatthe ṭhapitamatte pana attano dibbasabhāveneva aṭṭhāsi. Anekasūpoti muggamāsādisūpehi ceva khajjavikatīhi ca anekavidhasūpo. Anekabyañjanoti nānāvidhauttaribhaṅgo. Anekarasabyañjanoti anekehi sūpehi ceva byañjanehi ca madhurādimūlarasānañceva sambhinnarasānañca abhibyañjako, nānaggarasasūpabyañjanoti attho.

所谓钵，即食钵也。曰“钵钵饭”，即天众之特备饮食也。所谓取出，即从某处取出饮食。众多汤羹与饮食，置于钵中。此时副食多为皮肤污染之饭，置钵中而尊者飨用。众多汤羹，谓各类浓羹汤、磨碎菜类等。众多味种，谓各种汤羹及佐菜，含甜苦咸等味。多浓味汤，意此。

So kira piṇḍapāto therassa hatthe ṭhapitakāle rājagahanagaraṃ attano dibbagandhena ajjhotthari, tato thero cintesi – ‘‘ayaṃ puriso appesakkho, piṇḍapāto ativiya paṇīto sakkassa bhojanasadiso. Ko nu kho eso’’ti? Atha naṃ ‘‘sakko’’ti ñatvā āha – ‘‘bhāriyaṃ te, kosiya, kammaṃ kataṃ duggatānaṃ sampattiṃ vilumpantena, ajja mayhaṃ dānaṃ datvā kocideva duggato senāpatiṭṭhānaṃ vā seṭṭhiṭṭhānaṃ vā labheyyā’’ti. ‘‘Ko mayā duggatataro atthi, bhante’’ti? ‘‘Kathaṃ tvaṃ duggato devarajjasiriṃ anubhavanto’’ti? ‘‘Bhante, evaṃ nāmetaṃ, mayā pana anuppanne buddhe kalyāṇakammaṃ kataṃ, buddhuppāde pana vattamāne puññakammaṃ katvā cūḷarathadevaputto mahārathadevaputto anekavaṇṇadevaputtoti ime tayo devaputtā mamāsannaṭṭhāne nibbattā mahātejavantatarā. Ahaṃ tesu devaputtesu ‘nakkhattaṃ kīḷissāmā’ti paricārikāyo gahetvā antaravīthiṃ otiṇṇesu palāyitvā gehaṃ pavisāmi. Tesañhi sarīrato tejo mama sarīraṃ ottharati, mama sarīrato tejo tesaṃ sarīraṃ na ottharati. Ko mayā duggatataro, bhante’’ti? ‘‘Evaṃ santepi ito paṭṭhāya mayhaṃ mā evaṃ vañcetvā dānamadāsī’’ti. ‘‘Vañcetvā tumhākaṃ dāne dinne mayhaṃ kusalaṃ atthi natthī’’ti? ‘‘Atthi, āvuso’’ti. ‘‘Evaṃ sante kusalakaraṇaṃ nāma mayhaṃ bhāro, bhante’’ti vatvā theraṃ vanditvā sujaṃ ādāya theraṃ padakkhiṇaṃ katvā, vehāsaṃ abbhuggantvā ‘‘aho dānaṃ paramadānaṃ, kassape suppatiṭṭhita’’nti tikkhattuṃ udānaṃ udānesi. Tena vuttaṃ ‘‘atha kho āyasmato mahākassapassa etadahosī’’tiādi.

当时，尊者持食钵于手中，行于王舍城，周身发佛香。尊者念：“此人非凡，食钵极为精美，若为萨咖所用食舍，何人乎？”已知質問，天帝曰：“妇人尔，修行恶道业，报违污秽，今付我与布施，或得恶道统领或富商？”答曰：“谁吾恶最甚？”天帝曰：“汝若恶者，何能享天王权威？”答曰：“因我未遇佛时作善事，佛经云：次第作诸善，故有今世瑞气。小神将，多彩天子，常在我近，为作星戏，当筵舞乐。吾驾其车，越守门，入室。彼诸身热我身凉，我身热彼身凉。谁为我恶？逆时又善，不误受贿。”天帝曰：“是时，莫欺吾，受汝布施为善功。”答曰：“欺尔布施，非我善。”天帝曰：“是尔，此庶善重也。”答曰：“受尔善业为重。”尊者礼拜其先，携善婢，绕行绕回，仰呼：“啊，殊胜布施，咖萨巴实立。”激扬三喊。其语录曰：“是时尊者大咖萨巴即是此也。”

Tattha kosiyāti sakkaṃ devānamindaṃ gottena ālapati. Puññena atthoti puññena payojanaṃ. Atthīti vacanaseso. Vehāsaṃ abbhuggantvāti pathavito vehāsaṃ abhiuggantvā. Ākāse antalikkheti ākāsameva pariyāyasaddena antalikkheti vadanti. Atha vā antalikkhasaṅkhāte ākāse na kasiṇugghāṭimādiākāseti visesento vadati. Aho dānanti ettha ahoti acchariyatthe nipāto. Sakko hi devānamindo, ‘‘yasmā nirodhā vuṭṭhitassa ayyassa mahākassapattherassa sakkaccaṃ sahatthena cittīkatvā anapaviddhaṃ kālena paresaṃ anupahacca, sammādiṭṭhiṃ purakkhatvā idamīdisaṃ mayā dibbabhojanadānaṃ dinnaṃ, tasmā khettasampatti deyyadhammasampatti cittasampattīti, tividhāyapi sampattiyā samannāgatattā sabbaṅgasampannaṃ vata mayā dānaṃ pavattita’’nti acchariyabbhutacittajāto tadā attano hadayabbhantaragataṃ pītisomanassaṃ samuggiranto ‘‘aho dāna’’nti vatvā tassa dānassa vuttanayena uttamadānabhāvaṃ khettaṅgatabhāvañca pakāsento ‘‘paramadānaṃ kassape suppatiṭṭhita’’nti udānaṃ udānesi.

在那里，“Kosiyā”指的是对萨咖天帝所作的称呼。‘以族姓而言，这是对萨咖天帝的称谓。’‘功德乃利益之所依。’‘利益此词的全称。’“车辆超速”者，意指车辆高速行驶于道路之上。‘空中’或‘天际’者，等同于空气范畴之整体，用以指称天空的总和。或者，称谓‘空气’专指空中或天空，但区别于“界相”等特定术语时，指的是不同于特定诸如『器相』等的空气种类。‘啊，布施！’此处“啊”此呼唤词用以表达对布施殊胜感到惊奇。萨咖天帝说道：“因诸大咖萨巴长老实现涅槃时，我专心持守正见，未曾违犯他人时限，前踵正见前进，因而我得以享受此天上神食布施，故此地及天界财物与心业皆增。”基于这种三重功德具足，我的布施方得以展开。”当时产生了惊奇与希有之心，于心中生起欢喜，如浴甘露之乐。“啊，布施啊！”他说着，赞扬此布施之高贵本质，并显现布施所依据的田地及其义理，称之为“高等布施，已被咖萨巴长老确立。”以呐喊宣扬之。

Evaṃ pana sakkassa udānentassa bhagavā vihāre ṭhitoyeva dibbasotena saddaṃ sutvā ‘‘passatha, bhikkhave, sakkaṃ devānamindaṃ udānaṃ udānetvā ākāsena gacchanta’’nti bhikkhūnaṃ vatvā tehi ‘‘kiṃ pana, bhante, tena kata’’nti puṭṭho ‘‘mama puttassa kassapassa vañcetvā dānaṃ adāsi, tena ca attamano udānesī’’ti āha. Tena vuttaṃ ‘‘assosi kho bhagavā dibbāya sotadhātuyā’’tiādi.

当时，世尊在居处中闻听到萨咖天帝的呐喊声，便对比库们说：“诸比库啊，观察那萨咖天帝以呐喊声游走于天空。”比库们问道：“尊者，这话是什么意思？”世尊回答说：“那是因为他为我的子弟咖萨巴长老辩护，将布施予之，因而向我宣示其自豪。”这就是世尊以神通耳根（天耳通）所闻得的事实。

Tattha dibbāya sotadhātuyāti dibbasadisattā dibbā. Devatānañhi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavinimuttatāya dūrepi ārammaṇaṃ gahetuṃ samatthā dibbapasādasotadhātu hoti. Ayañcāpi bhagavato vīriyabhāvanābalanibbattā ñāṇamayā sotadhātu tādisā evāti dibbasadisattā dibbā. Api ca dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. Savanaṭṭhena ca sabhāvadhāraṇaṭṭhena ca sotadhātu, sotadhātuyāpi kiccakaraṇena sotadhātu viyāti sotadhātu, tāya dibbāya sotadhātuyā. Visuddhāyāti parisuddhāya nirupakkilesāya. Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddassavanena mānusikamaṃsasotadhātuṃ atikkamitvā ṭhitāya.

“天耳通”者，指天上真实存在的神通。天人因善行而具足纯净之业及无染净行，能远距离摄取境界，不被烦恼扰乱，故得具足神通天耳。又因世尊修习精进力和智慧而产生此耳根，如此因缘使天耳通得成。即使在身处天界的生活因缘中拥有天耳，仍能依耳根观察所有听觉对象，故称为耳根。因清净、无染而称为纯净；越过人类所能享用的听闻而在天耳根上停驻。

Etamatthaṃ viditvāti ‘‘sammāpaṭipattiyā guṇavisese patiṭṭhitaṃ purisātisayaṃ devāpi manussāpi ādarajātā ativiya pihayantī’’ti imamatthaṃ viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

知道此义，即‘正当修行、依诸美德立身的具足男子乃天人及人间皆敬重害怕者’。知晓此旨意后，世尊以此义理阐发，作此呐喊诗篇。

Tatra piṇḍapātikaṅgasaṅkhātaṃ dhutaṅgaṃ samādāya tassa paripūraṇena piṇḍapātikassa. Nanu cāyaṃ gāthā āyasmantaṃ mahākassapaṃ nimittaṃ katvā bhāsitā, thero ca sabbesaṃ dhutavādānaṃ aggo terasadhutaṅgadharo, so kasmā ekeneva dhutaṅgena kittitoti? Aṭṭhuppattivasenāyaṃ niddeso. Atha vā desanāmattametaṃ, iminā desanāsīsena sabbepissa dhutaṅgā vuttāti veditabbā. Atha vā ‘‘yathāpi bhamaro puppha’’nti (dha. pa. 49) gāthāya vuttanayena paramappicchatāya kulānuddayatāya cassa sabbaṃ piṇḍapātikavattaṃ akkhaṇḍetvā tattha sātisayaṃ paṭipattiyā pakāsanatthaṃ ‘‘piṇḍapātikassā’’ti vuttaṃ. Piṇḍapātikassāti ca pihayantīti padaṃ apekkhitvā sampadānavacanaṃ, taṃ upayogatthe daṭṭhabbaṃ. Attabharassāti ‘‘appāni ca tāni sulabhāni anavajjānī’’ti (a. ni. 4.27; itivu. 101) evaṃ vuttehi appānavajjasulabharūpehi catūhi paccayehi attānameva bharantassa. Anaññaposinoti āmisasaṅgaṇhanena aññe sissādike posetuṃ anussukkatāya anaññaposino. Padadvayenassa kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena vicaraṇato sallahukavuttitaṃ subharataṃ paramañca santuṭṭhiṃ dasseti. Atha vā attabharassāti ekavacanicchāya attabhāvasaṅkhātaṃ ekaṃyeva imaṃ attānaṃ bharati, na ito paraṃ aññanti attabharo, tato eva attanā aññassa posetabbassa abhāvato anaññaposī, tassa attabharassa anaññaposino. Padadvayenapi khīṇāsavabhāvena āyatiṃ anādānataṃ dasseti.

其中，布施（布施食物）的主要匠具之一，是托钵。难道这首颂歌是以尊者大咖萨巴作为指代而被讲说的吗？他为所有出家人首领，持有十三种持戒工具，怎会只因一个持戒工具而闻名呢？此句可理解为比喻。或为表征佛陀所说教义的代表意涵，用此教示涵盖了所有持戒工具的重要性。亦或是以“像蜜蜂采花”之喻，表明精进修行者如何不偏离布施道，以此将托钵持戒者的整体行为彰显如实。托钵者之“遮蔽”意指妨害之意，语境中显示他由诸无毁罪、简易非难的四条件自行承担自身的遮蔽，也即是“自受自持”，无外求他。此遮蔽即易修持，且无损戒律，无须依赖他物。由体表衣钵行为，常展现其轻巧、洁净，极为适意安心。此“自身承担”是指在遮蔽、守戒上自立无他人干涉，故称“非他遮蔽”。这亦显明无染净持的长远寿命和纯净功德的展现。

Devāpihayanti…pe… satīmatoti taṃ aggaphalādhigamena sabbakilesadarathapariḷāhānaṃ vūpasamena paṭippassaddhiyā upasantaṃ, sativepullappattiyā niccakālaṃ satokāritāya satimantaṃ, tato eva iṭṭhāniṭṭhādīsu tādilakkhaṇappattaṃ khīṇāsavaṃ sakkādayo devā pihayanti patthenti, tassa sīlādiguṇavisesesu bahumānaṃ uppādentā ādaraṃ janenti, pageva manussāti.

“诸天护持……”等等……以具足了顶级果位的修习者，借由其灭除诸烦恼习气，使烦恼本质渐断，令心安稳而宁静，正念久住、织成正念之网。由此得到圣净果位，天人护持、恭敬奉献，因其具备善法之德，令其赢得诸多尊敬，唯独在人类中表现如此礼敬崇敬。

Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。

8. Piṇḍapātikasuttavaṇṇanā8. 乞食者经注释

§28

28. Aṭṭhame pacchābhattanti ekāsanikakhalupacchābhattikānaṃ pātova bhuttānaṃ antomajjhanhikopi pacchābhattameva, idha pana pakatibhattasseva pacchato pacchābhattanti veditabbaṃ. Piṇḍapātapaṭikkantānanti piṇḍapātato paṭikkantānaṃ, piṇḍapātaṃ pariyesitvā bhattakiccassa niṭṭhāpanavasena tato nivattānaṃ. Karerimaṇḍalamāḷeti ettha karerīti varuṇarukkhassa nāmaṃ. So kira gandhakuṭiyā maṇḍapassa sālāya ca antare hoti, tena gandhakuṭīpi ‘‘karerikuṭikā’’ti vuccati, maṇḍapopi sālāpi ‘‘karerimaṇḍalamāḷo’’ti. Tasmā karerirukkhassa avidūre kate nisīdanasālasaṅkhāte maṇḍalamāḷe. Tiṇapaṇṇacchadanaṃ anovassakaṃ ‘‘maṇḍalamāḷo’’ti vadanti, atimuttakādilatāmaṇḍapo ‘‘maṇḍalamāḷo’’ti apare.

第28节。所谓的第八种“后食”，是指那些仅食用一顿膳食的“后食者”——即那些吃完正餐后，在上午或中午之后仍继续吃第二顿或之后的饮食者。这里特别指出的是，若有正餐时吃了第二餐，则称为“后食”，这种情况应当知道。所谓“乞食后转回”，是指那些在乞食结束后，寻觅吃饭的工作已了，然后返回的情形。所谓“树环”是指这里所提及的卡雷树，这是一个名为“卡雷”的树木环绕处。据说，它在香室（香舍）和庭院间，因此这香室也被称为“卡雷香舍”，庭院和大堂也被称为“卡雷树环”。因此，卡雷树环就是在树不远处建造的带有座椅的庭院环。“三叶茅草覆盖”、“不漏雨”之庭院被称为树环，大堂是由过度茂盛的攀援类草木围成的庭院，也叫树环。

Kālena kālanti kāle kāle antarantarā, tasmiṃ tasmiṃ samayeti attho. Manāpiketi manavaḍḍhake, piyarūpe iṭṭheti attho. Iṭṭhāniṭṭhabhāvo ca puggalavasena ca dvāravasena ca gahetabbo. Ekaccassa hi iṭṭhābhimato ekaccassa aniṭṭho hoti, ekaccassa aniṭṭhābhimato ekaccassa iṭṭho . Tathā ekassa dvārassa iṭṭho aññassa aniṭṭho. Vipākavasena panettha vinicchayo veditabbo. Kusalavipāko hi ekantena iṭṭho, akusalavipāko aniṭṭho evāti. Cakkhunā rūpe passitunti gāmaṃ piṇḍāya paviṭṭho upāsakehi gehaṃ pavesetvā pūjāsakkārakaraṇatthaṃ upanītesu āsanavitānādīsu nānāvirāgasamujjalavaṇṇasaṅkhāte rajanīye aññe ca saviññāṇakarūpe cakkhudvārikaviññāṇehi passituṃ. Saddeti tatheva issarajanānaṃ gehaṃ paviṭṭho tesaṃ payutte gītavāditasadde sotuṃ. Gandheti tathā tehi pūjāsakkāravasena upanīte pupphadhūmādigandhe ghāyituṃ. Raseti tehi dinnāhāraparibhoge nānaggarase sāyituṃ. Phoṭṭhabbeti mahagghapaccattharaṇesu āsanesu nisinnakāle sukhasamphasse phoṭṭhabbe phusituṃ. Evañca pañcadvārikaiṭṭhārammaṇappaṭilābhaṃ kittetvā idāni manodvārikaiṭṭhārammaṇappaṭilābhaṃ dassetuṃ ‘‘sakkato’’tiādi vuttaṃ. Taṃ heṭṭhā vuttatthameva.

“时节”是指不同的时间，分别是间隔不同的阶段，“时分”是指具体时刻。这里“愉悦”是指增长愉悦，而“喜爱”则是美好的意思。所谓喜爱或不喜爱，是依据个人身份与门户而确定的。因为对某些人来说，某处是喜欢的门户，对另一些人则是不喜欢的门户，也就是说一扇门对一人是可喜的，对另一人则是不可喜的。由此须观察其果报，善的果报是显然可喜，恶的果报是显然不可喜。以眼睛观察色，乞食的人进入乡村的房屋，是为了礼敬奉养，所入之处铺设了精美的坐具和地毯，色彩斑斓、夺目悦目，夜间又布置了光亮照明设施，以供视觉感知。同样，入屋时能听到赞美歌声，闻到鲜花香气等礼敬之物的香气，品尝施主所供食物的滋味，与坐在宽大软垫之上的舒适感受。诸如此类五种门的感官享受现前，这便是所谓的“门的享受”，现在用于表明所谓心门享受的获得，此即“萨咖门”等所言，这部分的解释已述于前。

Kiṃ pana apiṇḍapātikānaṃ ayaṃ nayo na labbhatīti? Labbhati. Tesampi hi nimantanasalākabhattādiatthaṃ gāmaṃ gatakāle uḷāravibhavā upāsakā tathā sakkārasammānaṃ karontiyeva, taṃ pana aniyataṃ. Piṇḍapātikānaṃ pana tadā niccameva tattha pūjāsakkāraṃ kariyamānaṃ disvā, sakkāragarutāya anissaraṇamagge ṭhatvā, ayonisomanasikāravasena te bhikkhū evamāhaṃsu. Tenevāha – ‘‘handāvuso, mayampi piṇḍapātikā homā’’tiādi.

那么乞食者所具备的此法为何还无法得益呢？是可以得益的。即使他们出村乞食，为了使居民及信奉者在他们临近村落时表现敬意，他们依旧被尊敬，这个是一定的。但乞食者在最后受供养时若看到对他们的敬意减弱，注意力并未正当，这些比库就会如此说道，譬如“尊者啊，我们也可以成为乞食者啊。”

Tattha handāti vossaggatthe nipāto. Lacchāmāti labhissāma. Tenupasaṅkamīti tattha surabhigandhakuṭiyaṃ nisinno tesaṃ taṃ kathāsallāpaṃ sutvā ‘‘ime bhikkhū mādisassa nāma buddhassa sāsane pabbajitvā mayā saddhiṃ ekavihāre vasantāpi evaṃ ayonisomanasikāravasena kathaṃ pavattenti, sallekhe na vattanti, handa te tato nivāretvā sallekhavihāre niyojessāmī’’ti maṇḍalamāḷaṃ upasaṅkami. Sesaṃ heṭṭhā vuttanayameva.

这里“尊者”这是关于放下的称呼，“我们将得到”这是所谓的乞食者自言自语的说法。于是他们走近香气芬芳的香室，坐下听他们的谈话之后说：“这些比库虽然是佛陀法中出家众，和平共处于一个僧舍中，却因不当的心念而如此作为，真是不合佛法教诫。在此，应当阻止他们，并将他们安排到僧伽舍中去。”这就是所谓树环庭院的事理，前面已述。

Etamatthaṃ viditvāti ‘‘appicchatāsantuṭṭhitāsallekhānaṃ vasena kilese dhunituṃ taṇhaṃ visosetuṃ paṭipannoti piṇḍapātikassa sato devā pihayanti, tassa paṭipattiyā ādarajātā piyāyanti, na ito aññathā’’ti imamatthaṃ viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

了解此义意即是说：“若内心渴望甚少且知足，则可安住于清净的僧舍中，从而消除烦恼、断除渴爱。乞食者若心存此念，诸天便护持他门，使其修道顺利、备受爱护；绝非另有他故。”对此意义了悟之后，因此说此偈，以示明白。

Tattha no ce saddasilokanissitoti ‘‘aho ayyo appiccho santuṭṭho paramasallekhavuttī’’tiādinā parehi kittitabbasaddasaṅkhātaṃ silokaṃ. Taṇhāya nissito na hoti ceti attho. Saddo vā sammukhā vaṇṇabhaṇanathutighoso, siloko parammukhabhūtā pasaṃsā patthaṭayasatā vā. Sesaṃ anantarasutte vuttanayameva.

这里又说，若对“声音对应韵律”的理解不成立，便称为——“唉呀，尊者！此人少欲而满足，深于极净之僧舍。”等语及他人传颂的韵文。意思是：不依渴望而心安理得。声音本身是入口的赞叹与颂扬之声，韵律是首要且主要的颂扬，获得众赞。他们的说法随后即为经典经文中所述。

Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。

9. Sippasuttavaṇṇanā9. 工艺经注释

§29

29. Navame ko nu kho, āvuso, sippaṃ jānātīti, āvuso, amhesu idha sannipatitesu ko nu jīvitanimittaṃ sikkhitabbaṭṭhena ‘‘sippa’’nti laddhanāmaṃ yaṃkiñci ājīvaṃ vijānāti? Ko kiṃ sippaṃ sikkhīti ko dīgharattaṃ sippācariyakulaṃ payirupāsitvā āgamato payogato ca hatthisippādīsu kiṃ sippaṃ sikkhi? Kataraṃ sippaṃ sippānaṃ agganti sabbasippānaṃ agārayhatāya mahapphalatāya akicchasiddhiyā ca kataraṃ sippaṃ aggaṃ uttamaṃ? Yaṃ nissāya sukhena sakkā jīvitunti adhippāyo. Tatthekacceti tesu bhikkhūsu ekacce bhikkhū. Ye hatthācariyakulā pabbajitā te. Evamāhaṃsūti te evaṃ bhaṇiṃsu. Ito parampi ‘‘ekacce’’ti vuttaṭṭhāne eseva nayo. Hatthisippanti yaṃ hatthīnaṃ pariggaṇhanadamanasāraṇarogatikicchādibhedaṃ kattabbaṃ, taṃ uddissa pavattaṃ sabbampi sippaṃ idha ‘‘hatthisippa’’nti adhippetaṃ. Assasippanti etthāpi eseva nayo. Rathasippaṃ pana rathayoggānaṃ damanasāraṇādividhānavasena ceva rathassa karaṇavasena ca veditabbaṃ. Dhanusippanti issāsasippaṃ, yo dhanubbedhoti vuccati. Tharusippanti sesaāvudhasippaṃ. Muddāsippanti hatthamuddāya gaṇanasippaṃ. Gaṇanasippanti acchiddakagaṇanasippaṃ. Saṅkhānasippanti saṅkalanapaṭuppādanādivasena piṇḍagaṇanasippaṃ. Taṃ yassa paguṇaṃ hoti, so rukkhampi disvā ‘‘ettakāni ettha paṇṇānī’’ti gaṇituṃ jānāti. Lekhāsippanti nānākārehi akkharalikhanasippaṃ, lipiñāṇaṃ vā. Kāveyyasippanti attano cintāvasena vā parato paṭiladdhasutavasena vā, ‘‘imassa ayamattho, evaṃ naṃ yojessāmī’’ti evaṃ atthavasena vā, kiñcideva kabbaṃ disvā, ‘‘tappaṭibhāgaṃ kabbaṃ karissāmī’’ti ṭhānuppattikapaṭibhānavasena vā cintākaviādīnaṃ catunnaṃ kavīnaṃ kabbakaraṇasippaṃ. Vuttañhetaṃ bhagavatā –

第二十九节我友啊，第九种什么是能称为技能？我友啊，在我们这些聚集在这里的比库中，究竟什么技能应当以生活为目的而修习？以生活为依凭而获得之技能，究竟是什么？怎么样修习技能？长期恭敬技能之行者之家族，来自经行实践且亲身体验的技能，像大象技能之类的技能，是何种技能？诸技能中何者为首，诸技能中最上最优者，是何种技能？以何为依托，才可以安乐生存，这便是当说的重点。有些长老答说，在这诸比库中，有些比库即是如此。那些出自大象行者之家者，便是。如此我说，他们就如此答。先前说“一些”，于此处采用相同的说法。所谓大象技能，是指对于大象的饲养、驯服、治病等种种差别必须做的事，专门针对此开展的工作，统称为“大象技能”。而对于马匹的技能亦复如是。战车技能，则是论及战车驾驭者的驯服及各种设备之方法，也须了解车的组成。弓箭技能，称以弓作射箭之技。杖技能，则是支撑使用手杖的技艺。计算技能，是手以计数之技。划分计算技能，则是指拆解和分组计算的技巧。统摄技能，是以整备、组合、制作等方法进行计数的技艺。人见其物如树木而能数言“这里有这些叶子”者，是此技能。书写技能，是多样形式的文字书写术及识字。诗歌技能，是自我思量或他人得到启发而创作韵文，或以意为本，作义译，或观见总分结构的思维，皆属于思诵诗人中的四位诗人中创作诗篇之技。世尊说过：“比库们，有四者为诗人──思诵诗人、听闻诗人、义解诗人、应诵诗人。”

‘‘Cattārome, bhikkhave, kavī – cintākavi, sutakavi, atthakavi, paṭibhānakavī’’ti (a. ni. 4.231).

世尊说：“比库们，有四种诗人──思诵诗人、听闻诗人、义解诗人、应诵诗人。”（小部杂藏4.231）

Lokāyatasippanti ‘‘kāko seto aṭṭhīnaṃ setattā, balākā rattā lohitassa rattattā’’ti evamādinayappavattaṃ paralokanibbānānaṃ paṭisedhakaṃ vitaṇḍasatthasippaṃ. Khattavijjāsippanti abbheyyamāsurakkhādinītisatthasippaṃ. Imāni kira dvādasa mahāsippāni nāma. Tenevāha tattha tattha ‘‘sippānaṃ agga’’nti.

世俗技能，谓如‘乌鸦白色，骨头也白’等同类话语，是世间谩骂咒怨他人、厌恶转世者的无益愚蠢技能。战士之术，则为防御、保护等杀敌之道。以上所谓十二大技能。又由此说，此处处处说“技能之首”。

Etamatthaṃviditvāti etaṃ sabbasippāyatanānaṃ jīvikatthatāya vaṭṭadukkhato anissaraṇabhāvaṃ , sīlādīnaṃyeva pana suparisuddhānaṃ nissaraṇabhāvaṃ, taṃ samaṅginoyeva ca bhikkhubhāvaṃ sabbākārato viditvā tadatthavibhāvanaṃ imaṃ udānaṃ udānesi.

知此义，因明一切技能所在处，其生活性所缘依存、牢固而不动摇，品行等清净纯善之依止，故整体讲述比库的境况，深究该理义，由此出此誓愿。

Tattha asippajīvīti catunnaṃ taṇhuppādānaṃ samucchedavikkhambhanena paccayāsāya visositattā yaṃkiñci sippaṃ upanissāya jīvikaṃ na kappetīti asippajīvī, etena ājīvapārisuddhisīlaṃ dasseti. Lahūti appakiccatāya sallahukavuttitāya ca lahu abahulasambhāro, etena catupaccayasantosasiddhaṃ subharataṃ dasseti. Atthakāmoti sadevakassa lokassa atthameva kāmetīti atthakāmo, etena sattānaṃ anatthaparivajjanassa pakāsitattā pātimokkhasaṃvarasīlaṃ dasseti pāṇātipātādianatthaviramaṇaparidīpanato. Yatindriyoti cakkhādīnaṃ channaṃ indriyānaṃ abhijjhādyappavattito saṃyamena yatindriyo, etena indriyasaṃvarasīlaṃ vuttaṃ. Sabbadhi vippamuttoti evaṃ suparisuddhasīlo catupaccayasantose avaṭṭhito sappaccayaṃ nāmarūpaṃ pariggahetvā aniccādivasena saṅkhāre sammasanto vipassanaṃ ussukkāpetvā tato paraṃ paṭipāṭiyā pavattitehi catūhi ariyamaggehi saṃyojanānaṃ pahīnattā sabbadhi sabbattha bhavādīsu vippamutto.

所谓无技能的生活，是指断除四种渴爱而破坏其因缘的痛苦状态，以此为条件，无论何种以技能为依凭的生活皆不可行，称为无技能者。此显示清净正当的生活品行。所谓轻薄，则是指轻微无害且简便不繁杂，这证明四种条件满足而圆满丰足。所谓意欲，谓世间众生仅仅渴望自得其义，此谓无害意欲，显示住戒止杀等无害转离。所谓节制，则对于眼等封闭根所，使贪欲起不到，故节制根门，此谓守根戒。所谓自在逃离，则是指如此清净正当行者，离欲尽处，出离取法，通达无常、无我三相，观察法变灭，从而断除诸缚，诸结皆灭，超出此界诸有，称为无缚自在。

Anokasārīamamo nirāsoti tathā sabbadhi vippamuttattā eva okasaṅkhātesu chasupi āyatanesu taṇhābhisaraṇassa abhāvena anokasārī, rūpādīsu katthaci mamaṅkārābhāvato amamo, sabbena sabbaṃ anāsīsanato nirāso. Hitvā mānaṃ ekacaro sa bhikkhūti evaṃbhūto ca so arahattamaggappattisamakālameva anavasesaṃ mānaṃ hitvā pajahitvā ime bhikkhū viya gaṇasaṅgaṇikaṃ akatvā pavivekakāmatāya taṇhāsahāyavirahena ca sabbiriyāpathesu ekacaro, so sabbaso bhinnakilesattā paramatthato bhikkhu nāma. Ettha ca ‘‘asippajīvī’’tiādinā lokiyaguṇā kathitā, ‘‘sabbadhi vippamutto’’tiādinā lokuttaraguṇā kathitā. Tattha asippajīvītiādi ‘‘vibhave ṭhitasseva ayaṃ dhammo, na sippaṃ nissāya micchājīvena jīvikaṃ kappentassa, tasmā sippesu sāraggahaṇaṃ vissajjetvā adhisīlādīsuyeva tumhehi sikkhitabba’’nti dasseti.

无所憎恨、无所厌离，恰是由无缚一直贯，因无执着烦恼而无所偏恶，在六处中无欲无求者，此谓无憎无恨；于色等无我执，遍行无余垢，谓无所住无所获无所执着，称为无所厌。断除我慢而独行者，即称此比库；于阿拉汉道果之获，适时舍弃一切我慢，即断绝我慢，单独独行，不与众聚，出离尘劳欲伴，寂静无为，具足精进故称为“比库”。此处“无技能生活”等俗质属性而言，“无缚自在”等为出世圣德称谓。曰无技能生活者，指“此法常立不动，非凭技能及邪命而生活，故舍弃技能牵缠，应当修习品行戒律”。

Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。

10. Lokasuttavaṇṇanā十、世经注释

§30

30. Dasame buddhacakkhunāti ettha āsayānusayañāṇaṃ indriyaparopariyattañāṇañca buddhacakkhu nāma. Yathāha –

第30条“佛眼”者，此处所谓的，是指涵盖了习气与潜伏倾向的知识，以及超越六根的知识，统称为佛眼。其意如说——

‘‘Addasā kho bhagavā buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye’’tiādi (ma. ni. 1.283; 2.339).

『世尊以佛眼观察世界，看护众生，护持五大如护护王，六根坚固如铁，』等语（记于《大念处经》1.283；2.339）。

Lokanti tayo lokā – okāsaloko, saṅkhāraloko, sattalokoti. Tattha –

世间即三界，即欲界、行界与色界。这里说——

‘‘Yāvatā candimasūriyā pariharanti,

『日月尚且轮转，

Disā bhanti virocanā;

诸方光明照耀；

Tāva sahassadhā loko,

那时众生世界如千亿，』

Ettha te vattatī vaso’’ti. –

此处所说“voso”者，指众生周而复始、连续不断的存在。

Ādīsu (ma. ni. 1.503) okāsaloko. ‘‘Eko loko – sabbe sattā āhāraṭṭhitikā, dve lokā – nāmañca rūpañca, tayo lokā – tisso vedanā , cattāro lokā – cattāro āhārā, pañca lokā – pañcupādānakkhandhā, cha lokā – cha ajjhattikāni āyatanāni, satta lokā – satta viññāṇaṭṭhitiyo, aṭṭha lokā – aṭṭha lokadhammā, nava lokā – nava sattāvāsā, dasa lokā – dasāyatanāni, dvādasa lokā – dvādasāyatanāni, aṭṭhārasa lokā – aṭṭhārasa dhātuyo’’tiādīsu (paṭi. ma. 1.112) saṅkhāraloko. ‘‘Sassato loko, asassato loko’’tiādīsu sattaloko vutto. Idhāpi sattaloko veditabbo.

关于“ādisu”有多种解释。摩诃尼迦经中说：一界，指一切众生都依食而存；二界，指名称与色相；三界，指三种感受；四界，指四种食；五界，指五种执着蕴；六界，指六种内部界处；七界，指七种依识；八界，指八种界法；九界，指九种众生宿处；十界，指十界根处；十二界，指十二界根法；十八界，指十八种界元素。毗琉璃摩诃尼迦经中说：是行蕴界。有说七界者：“常界与无常界”。在此教法中亦应当了知七界。

Tattha lokīyati vicittākārato dissatīti cakkavāḷasaṅkhāto loko okāsaloko, saṅkhāro lujjati palujjatīti loko, lokīyati ettha puññapāpaṃ tabbipāko cāti sattaloko. Tesu bhagavā mahākaruṇāya anukampamāno saṃsāradukkhato mocetukāmo sattalokaṃ olokesi. Katamassa pana sattāhassa accayena olokesi? Paṭhamassa sattāhassa. Bhagavā hi pallaṅkasattāhassa pariyosāne pacchimayāmāvasāne ‘‘yadā have pātubhavanti dhammā…pe… sūriyova obhāsayamantalikkha’’nti (udā. 1-3; kathā. 321; mahāva. 1-3) imaṃ ariyamaggānubhāvadīpakaṃ udānaṃ udānetvā, ‘‘ahaṃ tāva evaṃ suduttaraṃ saṃsāramahoghaṃ imāya dhammanāvāya samuttaritvā nibbānapāre ṭhito, handa dāni lokampi tāressāmi, kīdiso nu kho loko’’ti lokaṃ volokesi. Taṃ sandhāya vuttaṃ – ‘‘atha kho bhagavātassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṃ volokesī’’ti.

关于“界”的称谓，有称作“眼界”的，因由眼所见而成，称为界；亦因大轮转依此而转，故称“界”；亦有因行而生、因行而灭故称“界”；此外还有因善恶业感而感果，故称为七界。世尊怀大悲心，观视众生于轮回之苦，欲令脱离痛苦，遂现感七界。何所观视七界？初七界。世尊居寝床将尽之际，于暮夜最后时分，言：「当见法如日光照，犹如天空明晓」，唱赞此圣道之口诀，从界法中觉醒立于涅槃彼岸，心想：我今超越轮回，渡此世界。之后即观视七界，具体言：「是时，世尊于七界终结时，已于禅定中觉醒，以佛眼观视此界」。

Tattha volokesīti vividhehi ākārehi passi, hatthatale ṭhapitaāmalakaṃ viya attano ñāṇena paccakkhaṃ akāsi. Anekehi santāpehītiādi volokitākāradassanaṃ. Anekehi santāpehīti anekehi dukkhehi. Dukkhañhi santāpanapīḷanaṭṭhena santāpoti vuccati. Yathāha – ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho’’ti (paṭi. ma. 1.17). Tañca dukkhadukkhādivasena ceva jātiādivasena ca anekappakāraṃ. Tena vuttaṃ ‘‘anekehi santāpehī’’ti. Anekehi dukkhehi santappamāne pīḷiyamāne bādhiyamāne. Pariḷāhehīti paridāhehi. Pariḍayhamāneti indhanaṃ viya agginā samantato ḍayhamāne. Rāgajehīti rāgasambhūtehi . Esa nayo sesesupi. Rāgādayo hi yasmiṃ santāne uppajjanti, taṃ niddahantā viya vibādhenti, tena vuttaṃ – ‘‘tayome, bhikkhave, aggī – rāgaggi, dosaggi, mohaggī’’ti (itivu. 93). Yato te cittaṃ kāyañca kilesentīti kilesāti vuccanti. Ettha ca pariḍayhamāneti etena bhagavā rāgādikilesānaṃ pavattidukkhataṃ, tena ca sattānaṃ abhibhūtataṃ dasseti. Santappamāneti iminā pana tesaṃ kālantaradukkhataṃ, tena nirantaropaddavatañca dasseti.

所谓“观视”，是以各种形相察见，如观掌中放有李子，乃自明智显现。以多种苦恼相应观察。诸多苦也称苦之苦，谓苦乃苦扰之处。如言：「苦乃烦扰之所，造作之所，忧虑之所，变化之所」。此苦之苦种类众多，又有生苦等多种。故曰「诸多苦激励」者，谓众苦相累、受苦折磨。如彼处烧灼，谓以火炽燃四方。嗔恚愤恨者，即由嗔造恶。此理如余下所述。嗔等烦恼起于心身所在，谓烦恼。以此烧灼身心，示现烦恼令众生覆没，且显示众生堕入苦海之情状。称此为苦之痛扰，因其无有断绝，续不断生。

Bhagavā hi bodhirukkhamūle aparājitapallaṅke nisinno paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā kilesamūlakaṃ vaṭṭadukkhaṃ abhiññāya saṅkhāre pariggahetvā sammasanto anukkamena vipassanaṃ vaḍḍhetvā ariyamaggādhigamena sayaṃ vigataviddhastakileso abhisambuddho hutvā paccavekkhaṇānantaraṃ anavasesānaṃ kilesānaṃ pahīnattā attano vaṭṭadukkhassa parikkhīṇabhāvadīpakaṃ sabbabuddhānaṃ avijahitaṃ ‘‘anekajātisaṃsāra’’nti (dha. pa. 153) udānaṃ udānetvā teneva pallaṅkena sattāhaṃ vimuttisukhapaṭisaṃvedī nisinno sattamāya rattiyā tīsu yāmesu vuttanayena tīṇi udānāni udānetvā tatiyaudānānantaraṃ buddhacakkhunā lokaṃ volokento ‘‘sakalamidaṃ sattānaṃ vaṭṭadukkhaṃ kilesamūlakaṃ, kilesā nāmete pavattidukkhā āyatimpi dukkhahetubhūtā, tehi ime sattā santappanti pariḍayhanti cā’’ti passi. Tena vuttaṃ ‘‘addasā kho bhagavā…pe… mohajehipī’’ti.

世尊坐于菩提树下胜利之床，初夜忆昔昔生，至中夜净神通眼，解十二因缘之理，透彻烦恼根本痛苦。洞察造作境界，明了其理，调伏烦恼，修习观照，增长慧见，证圣道，虽遍体创伤，悉成无所障碍之觉者。觉悟后未久，临命终时，世尊于此床端，夜三更时诉说三篇偈语。偈已，世尊以佛眼观视众生苦海，道：「一切众生俱为痛苦所染，烦恼缠缚，依此烦恼流转受苦，诸众生由烦恼所扰、所烧。」由此见故，言：「我见世尊…」之语正显现。

Etamatthaṃviditvāti etaṃ lokassa yathāvuttasantāpapariḷāhehi abhibhuyyamānataṃ sabbākārato viditvā. Imaṃ udānanti imaṃ sabbasantāpapariḷāhato parinibbānavibhāvanaṃ mahāudānaṃ udānesi.

明了此义者，即能了知世间众生被诸痛苦烧灼所困，遍及一切层面。此偈文为大偈，乃苦烧所照现，破除轮回之偈语。

Tattha ayaṃ loko santāpajātoti ayaṃ sabbopi loko jarārogamaraṇehi ceva nānāvidhabyasanehi ca kilesapariyuṭṭhānehi ca jātasantāpo, uppannakāyikacetasikadukkhābhibhavoti attho. Phassaparetoti tato eva anekehi dukkhasamphassehi parihato upadduto. Atha vā phassaparetoti sukhādisaṅkhātānaṃ tissannaṃ dukkhatānaṃ paccayabhūtehi chahi phassehi abhibhūto, tato tato dvārato tasmiṃ tasmiṃ ārammaṇe pavattivasena upassaṭṭho. Rogaṃ vadati attatoti phassapaccayā uppajjamānaṃ vedanāsaṅkhātaṃ rogaṃ dukkhaṃ, khandhapañcakameva vā yathābhūtaṃ ajānanto ‘‘aha’’nti saññāya diṭṭhigāhavasena ‘‘ahaṃ sukhito dukkhito’’ti attato vadati. ‘‘Attano’’tipi paṭhanti. Tassattho – yvāyaṃ loko kenaci dukkhadhammena phuṭṭho abhāvitattatāya adhivāsetuṃ asakkonto ‘‘aho dukkhaṃ, īdisaṃ dukkhaṃ mayhaṃ attanopi mā hotū’’tiādinā vippalapanto kevalaṃ attano rogaṃ vadati, tassa pana pahānāya na paṭipajjatīti adhippāyo. Atha vā taṃ yathāvuttaṃ dukkhaṃ yathābhūtaṃ ajānanto taṇhāgāhavasena ‘‘mama’’nti saññāya attato vadati, ‘‘mama ida’’nti vācaṃ nicchāreti.

此处所谓“众生苦恼者”，指的是众生在生老病死、种种不同的灾难与烦恼缠绕中所生起的痛苦，既包括身体的苦痛，也包括心意的苦恼。触境之后，即由多种烦恼触及而引起的痛苦或不安。或者说，触境之后，因依赖于由三种不乐名已知的痛苦，即六种感触而生起的痛苦，因其在诸缘中不断出现，故由各自之缘聚而受到或遭受磨难。病者之名，指的是因感触为缘而生起的感受痛苦，虽如实不解五蕴五法，执我见而依识作“我快乐我痛苦”自称“我”的存在。对于“自我”二字亦是如此。其理由来，是指众生因某种痛苦境遇被触动，却无能安住，误以为“唉！痛苦，这样的痛苦应不当属于我”等，乃至妄言，唯说自己的病痛，唯心称“自我苦”，故此有崩溃执受之相，未能断除。或者不明真相，不照实知苦，因渴爱执着，以“我所有”之念自称我体，妄执为我而生语。

Yena yena hi maññatīti evamimaṃ rogabhūtaṃ khandhapañcakaṃ attato attano vā vadanto loko yena yena rūpavedanādinā kāraṇabhūtena, yena vā sassatādinā pakārena diṭṭhimānataṇhāmaññanāhi maññati. Tato taṃ hoti aññathāti tato attanā parikappitākārato taṃ maññanāya vatthubhūtaṃ khandhapañcakaṃ aññathā anattānattaniyameva hoti. Vase vattetuṃ asakkuṇeyyatāya ahaṅkāramamaṅkārattaṃ na nipphādetīti attho. Atha vā tatoti tasmā maññanāmattabhāvato taṃ khandhapañcakaṃ niccādivasena maññitaṃ aññathā aniccādisabhāvameva hoti. Na hi maññanā bhāvaññathattaṃ vā lakkhaṇaññathattaṃ vā kātuṃ sakkoti.

因为世人往往各执己见，称这五蕴为“病”，言说自己五蕴集体为“病体”。人对于诸如色、受、想等五法，因见解不同，又或基于常有一见、渴爱、错误认知而执著，故生分别。于是五蕴随着所起不同妄想，自他各异，非自非他等错误观念生起。无力守护常我见、我执，故无法消除我见所生之我我执着。或者，是在分别嗔恨我我执着的基础上，因常有见而视五法为常之累积，故此以常性执而分别不同。实则依附于分别意识，无力辨别情状和表征的不同。

Aññathābhāvī bhavasattoti asambhave vaḍḍhiyaṃ hitasukhe satto laggo sattaloko maññanāya yathāruci cintiyamānopi viparītappaṭipattiyā tato aññathābhāvī ahitadukkhabhāvī vighātaṃyeva pāpuṇāti. Bhavamevābhinandatīti evaṃ santepi taṃ maññanāparikappitaṃ avijjamānaṃ bhavaṃ vaḍḍhiṃ abhinandati eva abhikaṅkhati eva. Atha vā aññathābhāvīti ‘‘nicco me attā’’tiādinā maññanāya parikappitākārato sayaṃ aññathābhāvī samāno anicco adhuvoti attho. Bhavasattoti kāmādibhavesu bhavataṇhāya satto laggo gadhito. Bhavamevābhinandatīti aniccādisabhāvaṃ bhavameva niccādivasena parāmasitvā, tattha vā adhimuttisaññaṃ taṇhādiṭṭhābhinandanāhi abhinandati, na tattha nibbindati . Yadabhinandati taṃ bhayanti yaṃ vaḍḍhisaṅkhātaṃ bhavaṃ kāmādibhavaṃ vā abhinandati, taṃ aniccādivipariṇāmasabhāvattā anekabyasanānubandhattā ca bhavahetubhāvato ativiya bhayānakaṭṭhena bhayaṃ. Yassa bhāyatīti yato jarāmaraṇādito bhāyati, taṃ jarāmaraṇādi dukkhādhiṭṭhānabhāvato dukkhadukkhabhāvato ca dukkhaṃ. Atha vā yassa bhāyatīti bhavābhinandanena yassa vibhavassa bhāyati , so ucchedasaṅkhāto vibhavo, tato bhāyanañca dukkhavatthubhāvato jātiādidukkhassa anativattanato ca dukkhaṃ dukkhasabhāvamevāti attho. Atha vā yassa bhāyati taṃ dukkhanti yassa aniccādikassa bhāyati taṃ nissaraṇaṃ ajānanto, taṃ bhayaṃ tassa dukkhaṃ hoti, dukkhaṃ āvahatīti attho.

此处所谓他性非有，指由我见无明作故，众生即使于增上乐及安乐中欣悦，仍因所行相反的行为，致苦恶生起，最终招至灾难。生死存在不灭，未觉悟五蕴真相，因故无知，反而爱乐生起壮大加增。如是怀有“我恒常不变”的见执，遂由自身无明執取，妄称恒常不坏。此存者凡在欲界诸生中，对生命生死所引起之渴着执著，生起愉悦和亲近。对生命存在亦自觉快乐，执常为常。因执故，未生厌离，而是喜乐，乃至欢喜欣悦，此系因众生对恒常无常真相不明，故不生离欲。然而，众生对所乐悦之所惧怕，几乎恐惧极致，此恐惧因无常性质及其引起种种轮回苦果，称为生死苦。若称其恐惧是由老死等苦害，则是由老死苦之本体及苦之无常而引起。若说是因生死亲近而恐惧，则基于灭尽通断灭之忧惧，因恐惧故亦成为苦，转而招致生死轮回痛苦。若由恐惧无常等，因不知摆脱之理而生恐惧，此即苦，苦因即生怖害。

Ettakena vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassetuṃ, ‘‘bhavavippahānāya kho panidaṃ brahmacariyaṃ vussatī’’ti āha. Tattha bhavavippahānāyāti kāmādibhavassa pajahanatthāya. Khoti avadhāraṇe, panāti padapūraṇe nipāto. Idanti āsannapaccakkhavacanaṃ. Brahmacariyanti maggabrahmacariyaṃ. Vussatīti pūressati. Idaṃ vuttaṃ hoti – ekanteneva kāmādibhavassa samudayappahānena anavasesapajahanatthāya idaṃ mayā satasahassakappādhikāni cattāri asaṅkhyeyyāni atidukkarāni ācaritvā pāramiyo pūretvā bodhimaṇḍe tiṇṇaṃ mārānaṃ matthakaṃ madditvā adhigataṃ sīlādikkhandhattayasaṅgahaṃ aṭṭhaṅgikamaggabrahmacariyaṃ cariyati bhāviyatīti.

以此为例，示现轮回之苦已现，佛言：“今观此法，欲除生死，实应行此出世间行。”此处“生死断除”指断除欲界生死之意。语中“区”“分”表示词语增补与加强。此言即说明专一修行八正道的出世间道业，已修满多劫，忍过无量劫难，具足六波罗蜜，成就八道聚足三学，超越三魔境界，证得解脱行而当为修行。

Evaṃ ariyamaggassa ekaṃseneva niyyānikabhāvaṃ dassetvā idāni aññamaggassa tadabhāvaṃ dassento ‘‘ye hi kecī’’tiādimāha. Tattha yeti aniyamaniddeso. Hīti nipātamattaṃ. Kecīti ekacce. Padadvayenāpi tathāvādino diṭṭhigatike aniyamato pariyādiyati. Samaṇāti pabbajjūpagamanamattena samaṇā, na samitapāpā. Brāhmaṇāti jātimattena brāhmaṇā, na bāhitapāpā. Vāsaddo vikappattho. Bhavena bhavassa vippamokkhamāhaṃsūti ekacce kāmabhavena rūpabhavena vā sabbabhavato vimuttiṃ saṃsārasuddhiṃ kathayiṃsu.

如此专显圣道独一无二之解脱境界，今文转显他法非此，起“诸行皆无常”等异说。此处“耶”属不定指称，“嗤”为助词。诸说一字成语，以此涵盖不同见解。出家者仅以出家门径自居，不贬他恶；婆罗门以其出生为贵，不称诋毁；嗤为轻贱之词。依此论定生死去留，如有些人自以为解脱或净化生死者，以欲生死或色生死之见为解脱，是为自贪欲所惑染。

Ke panevaṃ vadantīti? Diṭṭhadhammanibbānavādino tesu hi keci ‘‘uḷārehi pañcahi kāmaguṇehi samappito attā diṭṭheva dhamme paramaṃ nibbutiṃ patto hotī’’ti vadanti. Keci ‘‘rūpāvacarajjhānesu paṭhamajjhānasamaṅgī…pe… keci ‘‘dutiyatatiyacatutthajjhānasamaṅgī attā diṭṭheva dhamme paramaṃ nibbutiṃ patto hotī’’ti vadanti. Yathāha –

诸如此类者，谁言之？在世间，说于现法即得涅槃者，有人云：以五种极乐的欲乐相具足，立于现法之中获至极涅槃。有人云：以初禅相为基础，体证断然平静，现法证得涅槃。又有人云：以第二、第三、第四禅为体，证得不生不灭极妙涅槃。譬如说——

‘‘Idha , bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi ‘yato kho bho ayaṃ attā pañcahi kāmaguṇehi samappito’’’ti (dī. ni. 1.94) vitthāro.

世尊告诫比库们，或有沙门、婆罗门因见解错误而主张：“此身因内涵五种欲乐之根本而聚合。”对这一说法，教义中有详细阐释。

Te pana yasmā yāvadatthaṃ pītattā suhitāya jalūkāya viya ruhirapipāsā kāmādisukhehi samappitassa tassa attano kāmesanādayo na bhavissanti, tadabhāve ca bhavassa abhāvoyeva, yasmiṃ yasmiñca bhave ṭhitassa ayaṃ nayo labbhati, tena tena bhavena sabbabhavato vimutti hotīti vadanti, tasmā ‘‘bhavena bhavassa vippamokkhamāhaṃsū’’ti vuttā. Yesañca ‘‘ettakaṃ nāma kālaṃ saṃsaritvā bālā ca paṇḍitā ca pariyosānabhave ṭhatvā saṃsārato vimuccantī’’ti laddhi, tepi bhavena bhavassa vippamokkhaṃ vadanti nāma. Vuttañhetaṃ –

弟子们，这如同沾满水的吸血蝇，无论受到如何刺激，对于因此身聚合如欲乐等而生之心念，若断则心念不复生起；若无此心念则无身，因心念所依而起之身亦不复存在。若依此理，断除一切诸身则得解脱，因此说“生起即是生起之解脱”。那些释迦牟尼世尊所言“于此劫中无论愚人贤者皆于轮回中终止生死”之人，亦谓此生死的超越是以断除诸生死为义。经典中说道——

‘‘Cullāsīti mahākappino satasahassāni yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti (dī. ni. 1.168).

“小党者，诸大劫中，经劫中愚者与智者皆在轮回中流转，承受诸苦。”（长部、尼柯耶1.168）。

Atha vā bhavenāti bhavadiṭṭhiyā. Bhavati sassataṃ tiṭṭhatīti pavattanato sassatadiṭṭhi bhavadiṭṭhīti vuccati, bhavadiṭṭhi evettha uttarapadalopena bhavataṇhātiādīsu viya bhavoti vutto. Bhavadiṭṭhivasena ca ekacce bhavavisesaṃyeva kilesānaṃ vūpasantavuttiyā āyuno ca dīghāvāsatāya niccādisabhāvaṃ bhavavimokkhaṃ maññanti, seyyathāpi bako brahmā ‘‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ avipariṇāmadhamma’’nti (ma. ni. 1.501) avoca. Tesamevaṃ viparītagāhīnaṃ anissaraṇe nissaraṇadiṭṭhīnaṃ kuto bhavavimokkho. Tenāha bhagavā – ‘‘sabbe te ‘avippamuttā bhavasmā’ti vadāmī’’ti.

又曰“生起”即“生显存在”，称为“永恒生起见”，此即所谓生起见之义，意谓生起即如同持续不变之存在。以此生起见，有些人错误以为生起是恒常的生命延续，认为这是断绝烦恼且生命久远，是永恒不变之境界。如同梵天所言“此恒常、此长久、此永恒、此无变”，但此见乃执迷之见，非解脱之道。故世尊说：“所有这些皆非真正脱离生死之境。”

Vibhavenāti ucchedena. Bhavassa nissaraṇamāhaṃsūti sabbabhavato niggamanaṃ nikkhantiṃ saṃsārasuddhiṃ vadiṃsu. Te hi ‘‘bhavena bhavassa vippamokkho’’ti vadantānaṃ vādaṃ ananujānantā bhavūpacchedena nissaraṇaṃ paṭijāniṃsu. Vibhavenāti vā ucchedadiṭṭhiyā. Vibhavati vinassati ucchijjati attā ca loko cāti pavattanato ucchedadiṭṭhi vuttanayena ‘‘vibhavo’’ti vuccati. Ucchedadiṭṭhivasena hi sattā adhimuccitvā tattha tattha uppannā ucchijjanti, sā eva saṃsārasuddhīti ucchedavādino. Vuttañhetaṃ –

“断灭”意谓断绝生起，有说“断灭即从一切生起中解脱，乃是涅槃清净”。持此观点者称“生起即为生起之解脱”之说为谬，承认生起时生起亦灭。此断灭见是断绝见。所谓断灭见即信生命入灭，身心当灭故断灭，故称为断灭者。持此断灭见者相信众生一旦断灭即无复生，种种生灭在彼处断尽，此即断灭派之义。经典中说——

‘‘Yato kho bho ayaṃ attā rūpī cātumahābhūtiko…pe… nevasaññānāsaññāyatanaṃ upasampajja viharati, ettāvatā kho bho ayaṃ attā sammā samucchinno hotī’’ti (dī. ni. 1.85).

“我今者，阿难，此身由色及四大而成……（略）……未入色与非色之识界，乃至于此，我今方证具足断灭。”（长部、尼柯耶1.85）

Tathā –

同样地——

‘‘Natthi, mahārāja, dinnaṃ, natthi yiṭṭhaṃ natthi hutaṃ…pe… bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’’ti ca (dī. ni. 1.171).

「大王啊，没有，既不曾给予，没有所欢喜，也没有听闻……愚人和智者的身躯虽分解而丧坏，却不是真正的死亡。」（引自《长部·尼》1.171）

Tesampi evaṃ viparītagāhīnaṃ kuto bhavanissaraṇaṃ. Tenāha bhagavā – ‘‘sabbe te ‘anissaṭā bhavasmā’ti vadāmī’’ti. Na hi ariyamaggabhāvanāya anavasesakilesaṃ asamugghātetvā kadācipi bhavato nissaraṇavimutti sambhavati. Tathā hi tesaṃ samaṇabrāhmaṇānaṃ yathābhūtāvabodhābhāvato ‘‘atthi natthī’’ti antadvayanipatitānaṃ taṇhādiṭṭhivasena samparitasitavipphanditamattaṃ, yato te diṭṭhigatikā pavattihetūsupi sammūḷhā sakkāyabhūmiyaṃ sunikhāte viparītadassanathambhe taṇhābandhanena baddhā gaddūlabandhanā viya sā na vijahanti bandhanaṭṭhānaṃ, kuto nesaṃ vimokkho?

对那些执持错误见解者，何处有离出生死的解脱呢？因此世尊说：「诸法皆因无常而生。」实则，圣道的修习离不开断尽烦恼，有所破除时，方得出离解脱。就如那些沙门婆罗门因无真实智慧，对「有」与「无」的对立误见深陷其中，如同盲者执著于错觉，陷于烦恼的锁链，犹如绑缚在牢笼中，不可能自行解脱。

Ye pana catusaccavibhāvanena pavattiādīsu asammohato taṃ antadvayaṃ anupagamma majjhimaṃ paṭipadaṃ samāruḷhā, tesaṃyeva bhavavippamokkho nissaraṇañcāti dassento satthā ‘‘upadhiṃ hī’’tiādimāha. Tattha upadhinti khandhādiupadhiṃ. Hīti nipātamattaṃ. Paṭiccāti nissāya, paccayaṃ katvā. Dukkhanti jātiādi dukkhaṃ. Kiṃ vuttaṃ hoti? Yatthime diṭṭhigatikā vimokkhasaññino, tattha khandhakilesābhisaṅkhārūpadhayo adhigatā, kuto tattha dukkhanissaraṇaṃ? Yatra hi kilesā, tatrābhisaṅkhārasambhavato bhavapabandhassa avicchedoyevāti vaṭṭadukkhassa anivatti. Tena vuttaṃ – ‘‘upadhiñhi paṭicca dukkhamidaṃ sambhotī’’ti.

但那些以四圣谛的分辨力，识破存在的起因等不迷惑，深入中道修行者，世尊显现为他们说：「名为受制。」此处的「受制」是指烦蕴等五蕴是束缚的根基。世尊依缘而言之。所谓苦是生等诸苦。这里说的是什么？就是对所见无明者而言，烦恼和聚集于蕴的束缚仍在，如何能有苦的断除？正因存在烦恼的聚集，生死之苦循环不息。因此言：「受制有故苦从生。」

Idāni yaṃ paramatthato dukkhassa nissaraṇaṃ, taṃ dassetuṃ, ‘‘sabbupādānakkhayā natthi dukkhassa sambhavo’’ti vuttaṃ. Tattha sabbupādānakkhayāti kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti sabbesaṃ imesaṃ catunnampi upādānānaṃ ariyamaggādhigamena anavasesappahānato. Tattha diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti imāni tīṇi upādānāni sotāpattimaggena khīyanti, anuppattidhammataṃ āpajjanti. Kāmupādānaṃ apāyagamanīyaṃ paṭhamena, kāmarāgabhūtaṃ bahalaṃ dutiyena, sukhumaṃ tatiyena, rūparāgārūparāgappahānaṃ catutthenāti catūhipi maggehi khīyati, anuppattidhammataṃ āpajjatīti veditabbaṃ. Natthi dukkhassa sambhavoti evaṃ sabbaso upādānakkhayā tadekaṭṭhatāya sabbassapi kilesagaṇassa anuppādanato appamattakassapi vaṭṭadukkhassa sambhavo pātubhāvo natthi.

现在，为了显示究竟苦断的意义，有言：「一切取尽，苦无由生。」此「一切取尽」乃指欲取、见取、戒禁取、我取等四种取法。此四取，唯有通过圣道得成，不可半途而废。见取、戒禁取、我取这三者，由初果圣者（入流果）得断，永不复生。欲取则分四阶段渐断：初段称为不得堕地狱，次段系由欲爱生的许多烦恼，第三细微了断，第四彻底断欲及色非色欲。如此四种圣道皆能断除，诸取已尽。故一切取尽时，无苦之生。总体来说，由于烦恼之集合未断，则如同微细的轮回苦仍不消断。

Evaṃ bhagavā hetunā saddhiṃ pavattiṃ nivattiñca dassetvā ‘‘imaṃ nayaṃ ajānanto ayaṃ sattaloko vaṭṭatopi sīsaṃ na ukkhipatī’’ti dassento ‘‘lokamimaṃ passā’’tiādimāha. Tattha lokamimaṃ passāti attano buddhacakkhunā paccakkhato visayabhāvassa upagatattā ‘‘lokamimaṃ passā’’ti bhagavādassanakiriyāya niyojento attānamevālapati. Puthūti bahū, visuṃ visuṃ vā. Avijjāya paretāti ‘‘dukkhe aññāṇa’’ntiādinā (dha. sa. 1106; vibha. 226) nayena vuttāya catusaccapaṭicchādikāya avijjāya abhibhūtā. Bhūtāti kammakilesehi jātā nibbattā. Bhūtaratāti bhūtesu mātāpituputtadārādisaññāya aññasattesu taṇhāya ratā, bhūte vā khandhapañcake aniccāsubhadukkhānattasabhāve taṃsabhāvānavabodhato itthipurisādiparikappavasena niccādivasena attattaniyagāhavasena ca abhiratā. Bhavā aparimuttāti yathāvuttena taṇhādiṭṭhigāhena bhavato saṃsārato na parimuttā.

因此世尊用因缘，表明存在的起伏和回转，说：「这一世间众生未识此道，故仍在轮回中，即使头颅爆裂亦不放弃。」示现其真实，让修行者见之。虽众多纷杂，因无明盖故常起苦。生即是由业烦恼而生。生乐，就是在五蕴等存在中，因见诸行无常、不淨、苦，为众生所乐，男女众生以此愿而沉溺。所谓的存在未解脱，即以错误执著于生灭等见，为轮回所缠绕，未得究竟自由。

Ettha ca ‘‘lokamima’’nti paṭhamaṃ tāva sakalampi sattanikāyaṃ sāmaññato ekattaṃ upanento ekavacanena anodhiso gahaṇaṃ dīpetvā ‘‘svāyaṃ loko bhavayonigatiṭhitisattāvāsādivasena ceva tatthāpi taṃtaṃsattanikāyādivasena ca anekabhedabhinno paccekaṃ mayā volokito’’ti attano buddhacakkhuñāṇānubhāvaṃ pakāsento satthā puna vacanabhedaṃ katvā bahuvacanena odhiso gahaṇaṃ dīpeti ‘‘puthū avijjāya paretā bhūtā’’tiādinā. Evañca katvā ‘‘lokamima’’nti upayogavacanaṃ katvā ‘‘avijjāya paretā’’tiādinā paccattabahuvacananiddesopi aviruddho hoti bhinnavākyattā. Keci pana ekavākyatādhippāyena ‘‘avijjāya paretaṃ bhūtaṃ bhūtarataṃ bhavā aparimutta’’nti paṭhanti, vibhattibhedavaseneva pana purāṇapāṭho.

在此，“世间”一词，最初是指整体众生集体，通常被统一地称说，用单数句子作为表示，揭示其深意，以说道“自身世间乃生死之源、存在之所、众生栖息等”之义，然而即便如此，该众生集体由于种种不同仍分为种种类别，分别以其所现观察。我以自己的佛眼通察见到这种分别，于是显现佛陀的觉知体验。之后，佛陀用复数句，仍以单数句意旨作引导，点明“众生因无明而死亡”等义。如此说，“世间”作为用语，其复数句意没有任何冲突，只是表达不同的句式和意义。只是，有人因执着单句形式，有的读作“因无明死亡的众生、心执存在、不被局限的存在”等句，实则这只是旧抄本的差异。

Idāni yena upāyena bhavavippamokkho hoti, taṃ sabbaṃ titthiyānaṃ avisayabhūtaṃ buddhagocaraṃ vipassanāvīthiṃ dassento ‘‘ye hi kecī’’tiādimāha. Tattha ye hi keci bhavāti kāmabhavādi saññībhavādi ekavokārabhavādivibhāgena nānābhedabhinnā sātavanto vā asātavanto vā dīghāyukā vā ittarakkhaṇā vā ye hi keci bhavā. Sabbadhīti uddhaṃ adho tiriyanti ādivibhāgena sabbattha. Sabbatthatāyāti saggāpāyamanussādivibhāgena. Sabbe tetiādīsu sabbepi te bhavā rūpavedanādidhammā hutvā abhāvaṭṭhena aniccā, udayabbayapaṭipīḷitattā dukkhā, jarāya maraṇena cāti dvidhā vipariṇāmetabbatāya vipariṇāmadhammā. Itisaddo ādiattho pakārattho vā, tena anattalakkhaṇampi saṅgahetvā avasavattanaṭṭhena anattā, vipariṇāmadhammatāya vā avasavattanaṭṭhena anattāti vuttā.

现在，通过何种方式能够断除生死？这全是对外道无益的，是佛法修习的入门与显现。佛陀说：“那些众生”等类句，指的是诸根本法及其差别闪现的个体，无论其存有或非存有，长寿或短命，种种众生种类都涵盖其中。所谓“全部”，是由上而下、由下而上各个部分类别的全范围。所谓“整体”，是涵盖天道、人道、阿修罗道等全方位的总称。凡所有众生皆由色、受等彼此相续的诸法组成，而他们的无常、灾难感受、老死变化，令其分离出二种变化的相反形态。此语本意是指开端与终极之意，因其乃无我印特征而关联轮回束缚，是说其状态变幻无常而非恒常。

Evaṃ lakkhaṇattayapaṭivijjhanākārena etaṃ bhavasaṅkhātaṃ khandhapañcakaṃ yathābhūtaṃ aviparītaṃ sammappaññāya sammā ñāyena vipassanāsahitāya maggapaññāya passato pariññābhisamayādivasena paṭivijjhato ‘‘bhavo nicco’’ti ādinayappavattā bhavesu taṇhā pahīyati, aggamaggappattisamakālameva anavasesaṃ nirujjhati, ucchedadiṭṭhiyā sabbaso pahīnattā vibhavaṃ vicchedaṃ nābhinandati na pattheti. Evaṃbhūtassa tassa yā kāmataṇhādivasena aṭṭhasatabhedā avatthādivibhāgena anantabhedā ca, tāsaṃ sabbaso sabbappakārena taṇhānaṃ khayā pahānā, tadekaṭṭhatāya sabbassapi saṃkilesapakkhassa asesaṃ nissesaṃ virāgena ariyamaggena yo anuppādanirodho, taṃ nibbānanti.

由此，为了彻底洞察此五蕴的世俗境界，凭借正智、正确觉慧、贯通的观照正断，由观察而达成的圆满认识与顿悟，即得“世间存在乃无常”之断定，诸生世间的渴爱由此断除。在通达断除的无余际断于最高道境时，完全灭除渴爱，断尽了此生死轮回。断灭见不再现起，不会再向涅槃之外之无余涅槃倾向。如此理解，以欲求渴爱等八十多种妄想划分为无数不同之层次，所有妄念皆悉断除，唯凭圣道的无上清净，斩断烦恼，彻底孤绝，此即名为涅槃。

Evaṃ taṇhāya pahānamukhena saupādisesanibbānaṃ dassetvā idāni anupādisesanibbānaṃ dassento ‘‘tassa nibbutassā’’tiādimāha. Tassattho – yo so sabbaso taṇhānaṃ khayā kilesaparinibbānena nibbuto vuttanayena bhinnakileso khīṇāsavabhikkhu, tassa nibbutassa bhikkhuno anupādā upādānābhāvato kilesābhisaṅkhāramārānaṃ vā aggahaṇato punabbhavo na hoti, āyatiṃ paṭisandhivasena upapattibhavo natthi. Evaṃbhūtena ca tena abhibhūto māro, ariyamaggakkhaṇe kilesamāro abhisaṅkhāramāro devaputtamāro ca carimakacittakkhaṇe khandhamāro maccumāro cāti pañcavidho māro abhibhūto parājito, puna sīsaṃ ukkhipituṃ appadānena nibbisevano kato, yato tena vijito saṅgāmo mārehi tattha tattha pavattito. Evaṃ vijitasaṅgāmo pana iṭṭhādīsu sabbesu vikārābhāvena tādilakkhaṇappattiyā tādī arahā sabbabhavāni yathāvuttabhede sabbepi bhave upaccagā samatikkanto, na yattha katthaci saṅkhaṃ upeti, aññadatthu anupādāno viya jātavedo parinibbānato uddhaṃ apaññattikova hotīti. Iti bhagavā imaṃ mahāudānaṃ anupādisesāya nibbānadhātuyā kūṭaṃ gahetvā niṭṭhapesi.

这样通过断除渴爱的路径，显现了带余涅槃的境界；现在又说无余涅槃，谓“彼涅槃者”之类。其指向为：那由彻底断尽渴爱及烦恼的阿拉汉所达终极断处，由于无贪无执，无烦恼生起，故不复有生死轮回之再生，以延续生死之转轮不复存在。因此，此已胜过魔王，魔王于圣道时节被彻底征服，祂不复生起魔境、想念魔事等五种魔境，以致魔王破败，其头不能被砍杀，因已实现不退转之境。此征战因得胜功德故，圣徒便得成就。不论种种感官喜好，一切染污皆相续断尽，依此真如之相，诸阿拉汉穿越一切世间生灭，不再受任何娑婆阻碍。至于某处无依无着，被比作无余涅槃者乃最高义，佛陀即以此甚深无上教义而结此大誓言。

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