5. Soṇavaggo · 5. 索那品义注
4. Meghiyavaggo4. 美基亚品
1. Meghiyasuttavaṇṇanā1. 美基亚经注释
§31
31. Meghiyavaggassa paṭhame cālikāyanti evaṃ nāmake nagare. Tassa kira nagarassa dvāraṭṭhānaṃ muñcitvā samantato calapaṅkaṃ hoti, taṃ calapaṅkaṃ nissāya ṭhitattā olokentānaṃ calamānaṃ viya upaṭṭhāti, tasmā ‘‘cālikā’’ti vuccati. Cālike pabbateti tassa nagarassa avidūre eko pabbato, sopi sabbasetattā kālapakkhauposathe olokentānaṃ calamāno viya upaṭṭhāti, tasmā ‘‘cālikapabbato’’ti saṅkhaṃ gato. Tattha bhagavato mahantaṃ vihāraṃ kārayiṃsu, bhagavā tadā taṃ nagaraṃ gocaragāmaṃ katvā tasmiṃ cālikapabbatamahāvihāre viharati. Tena vuttaṃ – ‘‘cālikāyaṃ viharati cālike pabbate’’ti. Meghiyoti tassa therassa nāmaṃ. Upaṭṭhāko hotīti paricārako hoti. Bhagavato hi paṭhamabodhiyaṃ upaṭṭhākā anibaddhā ahesuṃ, ekadā nāgasamālo, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, tadāpi meghiyattherova upaṭṭhāko. Tenāha – ‘‘tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hotī’’ti.
梅给予品第一名为查利迦耶。此地名城中，传说有一城门所在处，开门之后四周积水流动，依此水流之边立者，似在守护流动，因此称为『查利迦』。查利迦山则在该城附近，有一座山，因山顶在时节的持斋日观察者来看，仿佛有守护流动者，故此山被称为『查利迦山』。世尊在此山上建造了宏伟的寺院，世尊当时将此地作为外出行脚的所在，居于查利迦山大寺中。据此称谓为『查利迦中住』。梅给是此长老之名。守护者即侍者之意。佛初觉之时的侍者曾无定所，有时是那伽萨摩罗，有时是那伽提，有时是上坐者，有时是善见者，即使如此，仍是梅给予长老的侍者。故言：『当时梅给予长老是世尊的侍者』。
Jantugāmanti evaṃ nāmakaṃ tasseva vihārassa aparaṃ gocaragāmaṃ. ‘‘Jattugāma’’ntipi pāṭho. Kimikāḷāyāti kāḷakimīnaṃ bahulatāya ‘‘kimikāḷā’’ti laddhanāmāya nadiyā. Jaṅghavihāranti ciranisajjāya jaṅghāsu uppannakilamathavinodanatthaṃ vicaraṇaṃ. Pāsādikanti aviraḷarukkhatāya siniddhapattatāya ca passantānaṃ pasādamāvahatīti pāsādikaṃ. Sandacchāyatāya manuññabhūmibhāgatāya ca manuññaṃ. Anto paviṭṭhānaṃ pītisomanassajananaṭṭhena cittaṃ rametīti ramaṇīyaṃ. Alanti pariyattaṃ, yuttantipi attho. Padhānatthikassāti yogena bhāvanāya atthikassa. Padhānāyāti samaṇadhammakaraṇāya. Āgaccheyyāhanti āgaccheyyaṃ ahaṃ. Therena kira pubbe taṃ ṭhānaṃ anupaṭipāṭiyā pañca jātisatāni raññā eva satā anubhūtaṃ uyyānaṃ ahosi, tenassa diṭṭhamatteyeva tattha viharituṃ cittaṃ nami. Āgamehi tāvāti satthā therassa vacanaṃ sutvā upadhārento ‘‘na tāvassa ñāṇaṃ paripākaṃ gata’’nti ñatvā paṭikkhipanto evamāha . Ekakamhi tāvāti idaṃ panassa ‘‘evamayaṃ gantvāpi kamme anipphajjamāne nirāsaṅko hutvā pemavasena puna āgacchissatī’’ti cittamaddavajananatthaṃ āha. Yāva aññopi koci bhikkhu āgacchatīti añño koci bhikkhu mama santikaṃ yāva āgacchati, tāva āgamehīti attho. ‘‘Koci bhikkhu dissatī’’tipi pāṭho. ‘‘Āgacchatū’’tipi paṭhanti, tathā ‘‘dissatū’’ti.
称为栖身村者，是彼寺院另一座名为Jantugāma的乡村。又称Jattugāma。Kimikālā即黑水众多之河名Kimikāla。小腿游行处为长久居住时，为了缓解小腿肌肉疲劳而巧妙布置的游行场所。美观者指树木繁茂、遮盖充分、清凉舒适，给予观看者愉悦之所，自然归纳为美善。阴凉者由遮阳、共用空间形成可居之地。开阔者指视野开阔，心生喜乐，令人赏心悦目。荡者、周遍即定义。主要者指禅修、修行上为主要依据或内容。欲至者即希望到来之意。此地曾经连绵五百年为王所栽种园林，见闻如此使心神动摇。长老听从佛言不应动心，谓其“知识尚未圆满”，知晓后因而放弃可见之欲，抱持微妙心志。又意为一名叫作“有人比库来”直到有比库来我此方为止。“有人比库来”或成“有人现身”多有解读。
Natthi kiñci uttari karaṇīyanti catūsu saccesu catūhi maggehi pariññādīnaṃ soḷasannaṃ kiccānaṃ katattā, abhisambodhiyā vā adhigatattā tato aññaṃ uttari karaṇīyaṃ nāma natthi. Natthi katassa vā paticayoti katassa vā puna paticayopi natthi. Na hi bhāvitamaggo puna bhāvīyati, pahīnakilesānaṃ vā puna pahānena kiccaṃ atthi. Atthi katassa paticayoti mayhaṃ santāne nipphāditassa sīlādidhammassa ariyamaggassa anadhigatattā tadatthaṃ puna vaḍḍhanasaṅkhāto paticayo atthi, icchitabboti attho. Padhānanti kho meghiya vadamānaṃ kinti vadeyyāmāti ‘‘samaṇadhammaṃ karomī’’ti taṃ vadamānaṃ mayaṃ aññaṃ kiṃ nāma vadeyyāma?
无任何更高之事当为所行，在四真理四道得悉后行十六法事，或于觉悟后未有所成。问谁有果相？复问谁果相无有？真实无二。因道不再生，不再盛行，除却垢染除尽外无其他任务。然于我族中未得戒律法门所成圣道外，有所谓增益之果名为信，谓吾等可期。『专一』与『努力精进』指长老梅给予言“我行僧法”，是否称曰“他者之名”？
Divāvihāraṃnisīdīti divāvihāratthāya nisīdi. Nisinno ca yasmiṃ maṅgalasilāpaṭṭe pubbe anupaṭipāṭiyā pañca jātisatāni rājā hutvā uyyānakīḷaṃ kīḷanto vividhanāṭakaparivāro nisinnapubbo, tasmiṃyeva ṭhāne nisīdi. Athassa nisinnakālato paṭṭhāya samaṇabhāvo vigato viya ahosi, rājavesaṃ gahetvā nāṭakaparivāraparivuto setacchattassa heṭṭhā mahārahe pallaṅke nisinno viya jāto. Athassa taṃ sampattiṃ assādayato kāmavitakko udapādi. So tasmiṃyeva khaṇe sahoḍḍhaṃ gahite dve core ānetvā purato ṭhapite viya addasa. Tesu ekassa vadhaṃ āṇāpanavasena byāpādavitakko uppajji, ekassa bandhanaṃ āṇāpanavasena vihiṃsāvitakko, evaṃ so latājālena rukkho viya madhumakkhikāhi madhughātako viya ca akusalavitakkehi parikkhitto samparikiṇṇo ahosi. Taṃ sandhāya ‘‘atha kho āyasmato meghiyassā’’tiādi vuttaṃ.
日中栖止，即为午坐。长老曾于往昔五百年以前，以王身份游园，之时戏剧乐师群坐聚，彼时点数即坐此地。坐定随后如修道人那般心无杂念，放弃王族身份，随戏剧乐师群以白衣大伞下的软榻为座。于彼时心起感官欲，感官欲念因二贼二盗之入侵而激增，因故树被密集藤蔓包围，如蜜蜂围击杀蜂者，被恶念围困、包围。因之诵言“当时长老梅给予...”等义。
Acchariyaṃvata bhoti garahaṇacchariyaṃ nāma kiretaṃ yathā āyasmā ānando bhagavato valiyagattaṃ disvā avoca ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante’’ti (saṃ. ni. 5.511). Apare pana ‘‘tasmiṃ samaye pupphaphalapallavādīsu lobhavasena kāmavitakko, kharassarānaṃ pakkhiādīnaṃ saddassavanena byāpādavitakko, leḍḍuādīhi tesaṃ paṭibāhanādhippāyena vihiṃsāvitakko, ‘idhevāhaṃ vaseyya’nti tattha sāpekkhatāvasena kāmavitakko, vanacarake tattha tattha disvā tesu cittadubbhanena byāpādavitakko, tesaṃ viheṭhanādhippāyena vihiṃsāvitakko tassa uppajjī’’tipi vadanti. Yathā vā tathā vā tassa micchāvitakkuppattiyeva acchariyakāraṇaṃ. Anvāsattāti anulaggā vokiṇṇā. Attani garumhi ca ekattepi bahuvacanaṃ dissati. ‘‘Anusanto’’tipi pāṭho.
成所师惊者曰蔓延之惊，因见长老阿难瞻视世尊甚为迥然出奇，即言“惊奇，长老，奇异”等语。又有说法谓“当时花果叶繁茂群聚时，因欲念、嗔恨、杀害及大声鸟鸣等烦扰，乞求安住”，因此或因恶念而起，诸如此类邪恶念头生者，故称为惊异。并说“随附连生”意。自身连带语数亦有多复。书中有“追随之意”读法。
Yena bhagavā tenupasaṅkamīti evaṃ micchāvitakkehi samparikiṇṇo kammaṭṭhānasappāyaṃ kātuṃ asakkonto ‘‘idaṃ vata disvā dīghadassī bhagavā paṭisedhesī’’ti sallakkhetvā ‘‘imaṃ kāraṇaṃ dasabalassa ārocessāmī’’ti nisinnāsanato vuṭṭhāya yena bhagavā tenupasaṅkami. Upasaṅkamitvā ca ‘‘idha mayhaṃ, bhante’’tiādinā attano pavattiṃ ārocesi.
因所尊者世尊所至，围绕其间，以邪念所起难以成就行所作意，谓曰“见此甚广见者世尊斥责他人”，出言“由此事我反与十力护法应得庄严佛座”，终起身向世尊所至之处转进。至世尊面前禀告“尊者，当下此事发生”等语，陈述其所为。
Tattha yebhuyyenāti bahulaṃ abhikkhaṇaṃ. Pāpakāti lāmakā. Akusalāti akosallasambhūtā. Duggatisampāpanaṭṭhena vā pāpakā, kusalapaṭipakkhatāya akusalā. Vitakketi ūhati ārammaṇaṃ cittaṃ abhiniropetīti vitakko, kāmasahagato vitakko kāmavitakko, kilesakāmasampayutto vatthukāmārammaṇo vitakkoti attho. Byāpādasahagato vitakko byāpādavitakko. Vihiṃsāsahagato vitakko vihiṃsāvitakko. Tesu kāmānaṃ abhinandanavasena pavatto nekkhammapaṭipakkho kāmavitakko, ‘‘ime sattā haññantu vā vinassantu vā mā vā ahesu’’nti sattesu sampadussanavasena pavatto mettāpaṭipakkho byāpādavitakko, pāṇileḍḍudaṇḍādīhi sattānaṃ viheṭhetukāmatāvasena pavatto karuṇāpaṭipakkho vihiṃsāvitakko.
其中“yebhuyyenā”指的是数量众多且频繁发生之意。“Pāpaka”意为恶劣的、不善的。“Akusala”是由不善心所生起的。“Duggatisampāpanaṭṭhena vā pāpakā”说明恶业导致堕入恶趣，故称为恶。“Kusalapaṭipakkhatāya akusalā”意指与善行相对立的是不善。至于“vitakka”即念头，谓心所对对象加以思维与引起。凡有欲念夹杂的念头即称为“kāma-vitakka”，即贪欲念头，此念头由烦恼与欲欲等因缘结成，所缘即为欲境。因嗔恚起的念头称为“byāpāda-vitakka”，因恼害生的念头称“vihiṃsā-vitakka”。这三者分别为贪、嗔、痴带动的不同念头种类。又欲念头随出世间解脱反之，即以“不愿杀害、不愿毁坏诸有情为念”的出世念头，称“kāma-vitakka”；嗔恚反之，以慈心念起者称“byāpāda-vitakka”；暴力反之，以悲悯心念起者称“vihiṃsā-vitakka”。三者分别与欲爱相对、逆转而生出对应的无害、慈悲悲悯之念。
Kasmā panassa bhagavā tattha gamanaṃ anujāni? ‘‘Ananuññātopi cāyaṃ maṃ ohāya gacchissateva, ‘paricārakāmatāya maññe bhagavā gantuṃ na detī’ti cassa siyā aññathattaṃ. Tadassa dīgharattaṃ ahitāya dukkhāya saṃvatteyyā’’ti anujāni.
世尊为何知道此处将有人前来？即便未曾得闻，也知有人将弃舍此地而去，有异于他人，甚恐世尊因其将往之事而不豫许，是因为长久难得的苦痛将会发生，所以世尊了知。
Evaṃ tasmiṃ attano pavattiṃ ārocetvā nisinne athassa bhagavā sappāyaṃ dhammaṃ desento ‘‘aparipakkāya, meghiya, cetovimuttiyā’’tiādimāha. Tattha aparipakkāyāti paripākaṃ appattāya. Cetovimuttiyāti kilesehi cetaso vimuttiyā. Pubbabhāge hi tadaṅgavasena ceva vikkhambhanavasena ca kilesehi cetaso vimutti hoti, aparabhāge samucchedavasena ceva paṭipassaddhivasena ca. Sāyaṃ vimutti heṭṭhā vitthārato kathitāva, tasmā tattha vuttanayena veditabbā. Tattha vimuttiparipācanīyehi dhammehi āsaye paripācite pabodhite vipassanāya maggagabbhaṃ gaṇhantiyā paripākaṃ gacchantiyā cetovimutti paripakkā nāma hoti, tadabhāve aparipakkā.
于是他向自己宣说自己的行为，坐下时世尊以如法之教理，善巧方便广说教诲说：“还未成熟的，‘云状’，心解脱等……”这里“未成熟”意指成熟尚未到来。“心解脱”乃以烦恼断除的心的自由解脱。前半部分多指依赖烦恼的掩蔽与扭曲而有的“解脱”，而后半部分指以断尽烦恼真实实现之“正证”的解脱。晚上讲解时曾详细说明，应当借用此说区别二者。至于区别依于成就解脱之法，当内心成熟、觉悟、以慧见菩提而达智慧之解脱为成熟。若未达到此成熟则为不成熟。
Katame pana vimuttiparipācanīyā dhammā? Saddhindriyādīnaṃ visuddhikaraṇavasena pannarasa dhammā veditabbā. Vuttañhetaṃ –
何为实现成熟解脱之法？应当知有十五种诸法致使信根等清净。
‘‘Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato – imehi tīhākārehi saddhindriyaṃ visujjhati.
经典中说：“不信者应当远离，信者应当恭敬侍奉、遵奉依止，且常复思考经中生命可寄托之理，以此三种形态清净信根。”
‘‘Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato – imehi tīhākārehi vīriyindriyaṃ visujjhati.
“耽迷者应当远离，精进者应当侍奉、遵奉、依止，且常复思考正当努力之理，以此三种形态清净精进根。”
‘‘Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato – imehi tīhākārehi satindriyaṃ visujjhati.
「对放逸不正念的人远离而去，对恪守正念的人侍奉、亲近、恭敬，对念住勤修的人反复观照——借助这三种方式，正念根得以清净。」
‘‘Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato – imehi tīhākārehi samādhindriyaṃ visujjhati.
「对不具集中禅的人远离而去，对具集中禅的人侍奉、亲近、恭敬，对禅那解脱的人反复观照——借助这三种方式，定根得以清净。」
‘‘Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato – imehi tīhākārehi paññindriyaṃ visujjhati.
「对愚昧无慧的人远离而去，对智慧明达的人侍奉、亲近、恭敬，对行深妙智慧的人反复观照——借助这三种方式，慧根得以清净。」
‘‘Iti ime pañca puggale parivajjayato, pañca puggale sevato bhajato payirupāsato, pañca suttante paccavekkhato – imehi pannarasahi ākārehi, imāni pañcindriyāni visujjhantī’’ti (paṭi. ma. 1.185).
「如此，对这五类人远离而去，对这五类人侍奉、亲近、恭敬，对这五类人反复观照——借此十五种方式，这五根渐渐清净。」（《巴提利·马贾马卡》1.185）
Aparepi pannarasa dhammā vimuttiparipācanīyā – saddhāpañcamāni indriyāni, aniccasaññā dukkhasaññā anattasaññā pahānasaññā virāgasaññāti imā pañca nibbedhabhāgiyā saññā, kalyāṇamittatā sīlasaṃvaro abhisallekhatā vīriyārambho nibbedhikapaññāti. Tesu vineyyadamanakusalo satthā vineyyassa meghiyattherassa ajjhāsayavasena idha kalyāṇamittatādayo vimuttiparipācanīye dhamme dassento ‘‘pañca dhammā paripākāya saṃvattantī’’ti vatvā te vitthārento ‘‘idha, meghiya, bhikkhu kalyāṇamitto hotī’’tiādimāha.
此外还有十五种法门适于成就解脱——它们是五种信根、无常观念、不苦观念、无我观念、舍弃观念、离欲观念（此五为五种厌弃的念）、善友交往、持戒约束、精进砥砺、勤勉努力、增长慧解——这些称为厌弃念。善巧克制不善而减辱者佛陀，作为律藏长老梅吉亚的导师，就以此心意示现善友交往等为解脱成熟事法，言说『五法趋向成熟』，并详尽解说：『在此，梅吉亚，比库为善友。』
Tattha kalyāṇamittoti kalyāṇo bhaddo sundaro mitto etassāti kalyāṇamitto. Yassa sīlādiguṇasampanno ‘‘aghassa ghātā, hitassa vidhātā’’ti evaṃ sabbākārena upakāro mitto hoti, so puggalo kalyāṇamittova. Yathāvuttehi kalyāṇapuggaleheva sabbiriyāpathesu saha ayati pavattati, na vinā tehīti kalyāṇasahāyo.Kalyāṇapuggalesu eva cittena ceva kāyena ca ninnapoṇapabbhārabhāvena pavattatīti kalyāṇasampavaṅko. Padattayena kalyāṇamittasaṃsagge ādaraṃ uppādeti.
其中善友，是指善良、美好、可亲的友伴。其以持戒为本，具诸善德，能断恶离害、引导利益者，是为善友。善友与善人同处于各种辛劳之事，相互扶持，缺一不可，为仁爱助手。善人在心意与肉体上相互扶携，安慰彼此，称为善缘助伴。以言说劝导时，则能在善友交往中生起恭敬。
Tatridaṃ kalyāṇamittalakkhaṇaṃ – idha kalyāṇamitto saddhāsampanno hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ kammaphalañca, tena sammāsambodhihetubhūtaṃ sattesu hitesitaṃ na pariccajati. Sīlasampattiyā sabrahmacārīnaṃ piyo hoti manāpo garu bhāvanīyo codako pāpagarahī vattā vacanakkhamo, sutasampattiyā saccapaṭiccasamuppādādipaṭisaṃyuttānaṃ gambhīrānaṃ kathānaṃ kattā hoti, cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho, vīriyasampattiyā āraddhavīriyo hoti sattānaṃ hitappaṭipattiyā, satisampattiyā upaṭṭhitassati hoti, samādhisampattiyā avikkhitto hoti samāhitacitto, paññāsampattiyā aviparītaṃ jānāti. So satiyā kusalānaṃ dhammānaṃ gatiyo samanvesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā, samādhinā tattha ekaggacitto hutvā, vīriyena satte ahitā nisedhetvā hite niyojeti. Tenāha –
在此有善友的标记，谓因信心具足、有戒德、有听闻功德、有布施功德、有精进功德、有念处功德、有定功德、有慧功德。依信心功德生起对如来的觉悟和业果的坚信，故不舍弃令正觉成就的缘故，出于三界有情之利益。依戒德功德，善护行者可亲喜、受尊敬、可修持、可激励，能除恶害，言语宽大。依闻闻功德，善于演说真实因缘及深奥诸法。依布施功德，少欲知足、宁静、不计较。依精进功德，精勤精进于利益众生之因。依念处功德，念住正念常伴。依定功德，心无散乱、心专注。依慧功德，能正确知见。此念处之善法常随善行，慧知众生之利益损害真实如实，定得专一，精进除恶，令众生趋向利益。故说：
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
「可亲喜、受尊敬、可修持，言语宽大，
Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojaye’’ti. (a. ni. 7.37);
且善为深义之言，不为无益之地所执著。」（《增支部·法令品》第7.37经）
Ayaṃ paṭhamo dhammo paripākāya saṃvattatīti, ayaṃ kalyāṇamittatāsaṅkhāto brahmacariyavāsassa ādibhāvato, sabbesañca kusalānaṃ dhammānaṃ bahukāratāya padhānabhāvato ca imesu pañcasu dhammesu ādito vuttattā paṭhamo anavajjadhammo avisuddhānaṃ saddhādīnaṃ visuddhikaraṇavasena cetovimuttiyā paripākāya saṃvattati. Ettha ca kalyāṇamittassa bahukāratā padhānatā ca ‘‘upaḍḍhamidaṃ, bhante, brahmacariyassa yadidaṃ kalyāṇamittatā’’ti vadantaṃ dhammabhaṇḍāgārikaṃ, ‘‘mā hevaṃ, ānandā’’ti dvikkhattuṃ paṭisedhetvā, ‘‘sakalameva hidaṃ, ānanda, brahmacariyaṃ, yadidaṃ kalyāṇamittatā kalyāṇasahāyatā’’tiādisuttapadehi (saṃ. ni. 1.129; 5.2) veditabbā.
此为第一法而成就，是称为善友者，乃是出家清净行的根基，并以此为种，生起一切善法多因缘，是五法中首，乃无过失法，是净化未净信心等之净化因，是心解脱之成熟因。于此善友之多因缘与根基，有法库中法师说道：「上座啊，这就是出家行中所依止的善友。」但对此异言，上座阿难二次反驳，断言此即善友助力整个出家道，需由经文证知。
Puna caparanti puna ca aparaṃ dhammajātaṃ. Sīlavāti ettha kenaṭṭhena sīlaṃ? Sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlanaṃ nāma? Samādhānaṃ, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Atha vā upadhāraṇaṃ, jhānādikusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Tasmā sīleti sīlatīti vā sīlaṃ. Ayaṃ tāva saddalakkhaṇanayena sīlattho. Apare pana ‘‘siraṭṭho sītalaṭṭho sīlaṭṭho saṃvaraṭṭho’’ti niruttinayena atthaṃ vaṇṇenti. Tayidaṃ pāripūrito atisayato vā sīlaṃ assa atthīti sīlavā, sīlasampannoti attho.
且其次又有所名为法生，他法初起。戒德者，所谓何以为戒？由止恶行及身业等持守纯正无染之义，亦或由持守禅定等善法的根基之意，故名为戒德。此为信心的标记义。后来又有「清净、清凉、清净、守护」等词，即以言辞描述其意：如是善戒既成，得护持者即为持戒者。
Yathā ca sīlavā hoti sīlasampanno, taṃ dassetuṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādimāha. Tattha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhaṃ. Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Pātimokkhameva saṃvaro pātimokkhasaṃvaro, tena saṃvuto pihitakāyavācoti pātimokkhasaṃvarasaṃvuto, idamassa tasmiṃ sīle patiṭṭhitabhāvaparidīpanaṃ. Viharatīti tadanurūpavihārasamaṅgibhāvaparidīpanaṃ. Ācāragocarasampannoti heṭṭhā pātimokkhasaṃvarassa, upari visesānaṃ yogassa ca upakārakadhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti pātimokkhasīlato acavanadhammatāparidīpanaṃ. Samādāyāti sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti sikkhāya samaṅgibhāvaparidīpanaṃ. Sikkhāpadesūti sikkhitabbadhammaparidīpanaṃ.
戒德得现，如说「受持各戒律节制」。彼所谓戒律，即为修学规矩之戒法。若不护持戒律，即谓放逸，生地狱等苦，则名戒律。节制即自我节制，身语无越犯；所谓戒律节制即戒律相应，因戒律得以节制，故称戒律节制。此节制即为心戒所安住之现示。守持戒律则示现居住依止，与道相应称为住持，具行为行之端正。于戒律之间甚微恶行及恐怖显现，则由戒律保护防止。乃至学习戒律之起止过程亦示现。学习戒律即完整呈现已学内容；戒律法即为必学传法之完整呈现。
Aparo nayo – kilesānaṃ balavabhāvato, pāpakiriyāya sukarabhāvato, puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegakkhitto ghaṭīyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī, maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa patanasīloti vā pātī, sattasantāno cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto ‘‘vimutto’’ti vuccati. Vuttañhi ‘‘cittavodānā sattā visujjhantī’’ti (saṃ. ni. 3.100), ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca.
「落下」者，是指烦恼因其强盛性质、恶行因其难行性质、功德行因其不易性质，常多处于堕落之境，凡夫亦复如是。又因无常故，于生死诸处如受业力推动之器皿，散乱摇动且无所停止，往来不定，称为堕落。或说如死亡一般，于诸众生中自性堕落，即是堕落，亦是众生世代迁流，唯心如是。此堕落因世间苦故而求解脱，即为堕落经律。因心之解脱，众生谓之「已解脱」。经典中亦有云：「心能清净，众生得安宁」，「无所染着，以烦恼息心乃得解脱」。
Atha vā avijjādihetunā saṃsāre patati gacchati pavattatīti pāti, ‘‘avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkho, ‘‘kaṇṭhekālo’’tiādīnaṃ viya samāsasiddhi veditabbā.
又因无明等因缘而于生死轮回中堕落、往来不息，此谓堕落。经典中称：「众生因无明遮蔽，渴爱之缠累，流转于世间。」此中堕落者，因渴爱等烦恼缠绕众生而得解脱，谓之堕落。此解脱应如「毒刺已拔」等喻类般理解。
Atha vā pāteti vinipāteti dukkhehīti pāti, cittaṃ. Vuttañhi ‘‘cittena niyyatī loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkho. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkilesā. Vuttañhi – ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.55-57), taṇhādutiyo puriso’’ti (itivu. 15, 105) cādi. Tato pātito mokkhoti pātimokkho.
又谓堕落是苦苦使心堕落。经典有言：「世间由心所摄，心为所围。」此堕落即为解脱。因由此堕落，堕入恶道苦难轮回，谓之堕落，由渴爱等烦恼所成。又有云：「渴爱生人，渴爱乃人人之第二也。」由此堕落而往得解脱，此即堕落经律。
Atha vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi – ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (su. ni. 171). Tato cha ajjhattikabāhirāyatanasaṅkhātapātito mokkhoti pātimokkho. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkho.
又谓堕落者，谓的是六内外境界。经典云：「六界生起，六界生变亦复如是。」由六内外境界构成的堕落，谓之解脱。又谓堕落与解脱，是轮回及其终结。由此得解脱谓之经律。
Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho. Patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkho. Sabbaguṇānaṃ vā tammūlabhāvato uttamaṭṭhena pati ca, so yathāvuttaṭṭhena mokkho cāti patimokkho, patimokkho eva pātimokkho. Tathā hi vuttaṃ ‘‘pātimokkhantiādimetaṃ mukhameta’’nti vitthāro.
又谓堕落者，是指世间之主、诸法之主世尊，谓之堕落；释此为解脱。由此解脱为经律意，称为经律。诸功德根本之最优胜处，亦可谓之解脱，如所言之正理法门即为解脱。如此经典云：「经律及其初门为此之始。」此义详尽说明经律本义。
Atha vā paiti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkhaṃ. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkhaṃ. Pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho. Patimokkho eva pātimokkho. Mokkhoti vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo ca yathārahaṃ saṃkilesanibbāpanato. Patimokkho eva pātimokkho. Pativattati mokkheti dukkhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāvettha pātimokkhasaddassa attho veditabbo.
又谓去向解脱者，乃究竟寂灭故，故用去向喻，又谓解脱为绝尽，故以绝尽为喻，故称为经律。此时戒体充足，禅定具足，慧明照也，断灭烦恼，究竟寂灭，即称为圆满解脱。堪比日出晨辉，是涅槃之光照亮堪净烦恼，此解脱即为经律。转归解脱即苦之止息，谓之经律。此因义当了知为经律一词之涵义。
Saṃvarati pidahati etenāti saṃvaro, pātimokkhameva saṃvaro pātimokkhasaṃvaro. Atthato pana tato tato vītikkamitabbato viratiyo cetanā ca. Tena pātimokkhasaṃvarena upeto samannāgato pātimokkhasaṃvarasaṃvutoti vutto. Vuttañhetaṃ vibhaṅge –
所谓“自禁止即克制”，克制即是自禁止，自禁止专指戒律的克制。其义在于各处应当断除的烦恼和意愿。由此，若具戒律克制者，称为具戒律克制。释义中指出——
‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato, tena vuccati pātimokkhasaṃvarasaṃvuto’’ti (vibha. 511).
『借由此戒律克制而具备自禁止者，即称为具自禁止、诣至者、至近者、进入者、具足者；因此称为戒律克制具足者』（释义511）。
Viharatīti iriyāpathavihārena viharati irīyati vattati.
“住”（Viharatīti）谓意行遍行，即随身体行为而行，称为身行遍行。
Ācāragocarasampannoti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena sabbaso anācāraṃ vajjetvā ‘‘kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo’’ti evaṃ vuttabhikkhusāruppaācārasampattiyā, vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātena gocarena ca sampannattā ācāragocarasampanno.
具行为所依之清净者，即不净之见等邪见邪行起处，心不生，身体等不作，完全断除不净行为，应言“身心无退转者、语无退转者、身语无退转者”。如是者，谓比库具行为所依之清净，以适当场所及行止处为一体，称为行为之所依清净具足。
Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyamanuyutto satisampajaññena samannāgato appiccho santuṭṭho pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācārasampanno.
又有比库对师尊既恭敬又敬畏，对清净比库众亦尊敬敬畏，具无贪瞋痴，心清净有所依止，洁净持守，光明照见，受观照察，心宽宏敛庄，行动遍行具足，根门紧闭，知量节制食饮，警觉精进，正念正知具足，少欲知足，孤独清净，恰当禀受邸舍及众供，随宜作事，意念端正善慧深厚者，此谓具行为所依清净。
Gocaro pana upanissayagocaro ārakkhagocaro upanibandhagocaroti tividho. Tattha yo dasakathāvatthuguṇasamannāgato vuttalakkhaṇo kalyāṇamitto, yaṃ nissāya asutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti, yañca anusikkhanto saddhāya vaḍḍhati , sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro.
行为所依之境有三种：一曰依袭境界，二曰护卫境界，三曰束缚境界。其中特指十善法具足者为良友，依此教法所闻能清净其闻，从疑惑中解脱，使见解端正，心安稳，信解增长，亦信、戒、闻、施、慧增长者，称为依袭境界。
Yo bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī cakkhundriyasaṃvutova gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ olokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ ārakkhagocaro.
若有比库入内室，行于巷道，眼睛丢弃，看见的双眼合而具足，犹如有眼根而活动般行走，既不观望大象，亦不观望马，不观望战车，不观望纤夫，不观望妇女，不观望男子，既不向上观视，亦不向下观视，不顾望东西南北各方，这样者是守护境界的居士。
Upanibandhagocaro pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati, vuttañhetaṃ bhagavatā –
然而限定境界者，有四种念处，比库于此自心拘束，如世尊所说——
‘‘Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo, yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372).
『比库们啊，有何境界是比库的守护处？此即四念处。』（《增支部》）
Tattha upanissayagocarassa pubbe vuttattā itaresaṃ vasenettha gocaro veditabbo. Iti yathāvuttāya ācārasampattiyā, imāya ca gocarasampattiyā samannāgatattā ācāragocarasampanno.
此处所谓限定境界者，先已说为他众所有居住之境界，今应知之。照前所说的行为相应、且具此境界相应的行为人，即为具行为境界者。
Aṇumattesu vajjesu bhayadassāvīti appamattakattā aṇuppamāṇesu assatiyā asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. Yo hi bhikkhu paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanapamāṇādhikayojanasatasahassubbedhasinerupabbatarājasadisaṃ katvā passati, yopi sabbalahukaṃ dubbhāsitamattaṃ pārājikasadisaṃ katvā passati, ayampi aṇumattesu vajjesu bhayadassāvī nāma. Samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbena sabbaṃ sabbathā sabbaṃ anavasesaṃ sammā ādiyitvā sikkhati, pavattati paripūretīti attho.
微量之过失惧怕者，谓谨慎程度有时少有时多者。于轻微过失，如未故意犯戒、起恶意心等诸善心生之分别中谨慎者，谓有惧怖戒律之德。譬如若比库观察微小过失，如犯小戒轻罪长六十由旬者，至犯百千由旬之大山王似巨过，或轻易犯难恶戒为巴拉基戒者，若见此亦是微量过失惧怕者。以此专心修习戒律规章，悉皆无缺地正起正行，进修成就，实义即如是解。
Abhisallekhikāti ativiya kilesānaṃ sallekhanī, tesaṃ tanubhāvāya pahānāya yuttarūpā. Cetovivaraṇasappāyāti cetaso paṭicchādakānaṃ nīvaraṇānaṃ dūrībhāvakaraṇena cetovivaraṇasaṅkhātānaṃ samathavipassanānaṃ sappāyā, samathavipassanācittasseva vā vivaraṇāya pākaṭīkaraṇāya vā sappāyā upakārikāti cetovivaraṇasappāyā.
「清净染污」者，是谓极度塗抹烦恼之法。此法对于烦恼的根本性质、消弃的目的而言，其形态相当契合。所谓「心障之助」者，是指心识所隐蔽之障碍，能远离遮蔽，使名为心障之定与慧的安乐、放逸或开显，能够助益其明朗、显露之助者，即为心障之助也。
Idāni yena nibbidādiāvahanena ayaṃ kathā abhisallekhikā cetovivaraṇasappāyā ca nāma hoti, taṃ dassetuṃ ‘‘ekantanibbidāyā’’tiādi vuttaṃ. Tattha ekantanibbidāyāti ekaṃseneva vaṭṭadukkhato nibbindanatthāya. Virāgāya nirodhāyāti tasseva virajjanatthāya ca nirujjhanatthāya ca. Upasamāyāti sabbakilesūpasamāya. Abhiññāyāti sabbassāpi abhiññeyyassa abhijānanāya. Sambodhāyāti catumaggasambodhāya. Nibbānāyāti anupādisesanibbānāya. Etesu hi ādito tīhi padehi vipassanā vuttā, dvīhi maggo, dvīhi nibbānaṃ vuttaṃ. Samathavipassanā ādiṃ katvā nibbānapariyosāno ayaṃ sabbo uttarimanussadhammo dasakathāvatthulābhino sijjhatīti dasseti.
现在，为了显示通过令人生厌等方式引起的这段说法，称作「深入厌倦等」等话。这里所谓深入厌倦，是指对唯有轮回苦报的彻底厌倦。所谓离欲灭尽，是指因此而彻底离欲、熄灭和止息。所谓心静，是指一切烦恼的平息。所谓神通，是指对一切当知法的了知。所谓觉悟，是指对四圣谛的觉悟。所谓涅槃，是指无缠累无留滞的涅槃。在这些当中，开端以三句讲解了观慧，阐述了两条道，阐述了两种涅槃。由止观生起，最终证得涅槃，这就是全部出世间法的真理，以成就十大利益而显现。
Idāni taṃ kathaṃ vibhajitvā dassento ‘‘appicchakathā’’tiādimāha. Tattha appicchoti na iccho, tassa kathā appicchakathā, appicchabhāvappaṭisaṃyuttā kathā vā appicchakathā. Ettha ca atriccho pāpiccho mahiccho appicchoti icchāvasena cattāro puggalā. Tesu attanā yathāladdhena lābhena atitto uparūpari lābhaṃ icchanto atriccho nāma. Yaṃ sandhāya vuttaṃ –
现在，分解说明这段说法，称为「不贪欲的说法」等。这里所说的不贪欲，不是指「欲」；这段说法是不贪欲的，不与贪欲相连的说法，也称为不贪欲的说法。这里所说无三欲，是指无贪、无嗔、无痴三者；而「不贪欲」则是指因意愿而存在的欲望。有四类众生以欲望为缘，分别是无欲、邪欲、邪重欲和有欲。在这四类众生中，自己依据所获利益取舍，上下争夺利益去追求欲望，此时称为无欲。对此意趣，有经文说——
‘‘Catubbhi aṭṭhajjhagamā, aṭṭhabhi cāpi soḷasa;
「四是八向道，八又是十六，
Soḷasabhi ca dvattiṃsa, atricchaṃ cakkamāsado;
十六又是二三十，无欲者是轮逆子，
Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti. (jā. 1.5.103);
『欲望所盖，眼轮转变于眼识处』——此句出自《长部》1·5·103。
‘‘Atricchā atilobhena, atilobhamadena cā’’ti ca. (jā. 1.2.168);
又说：『无欲伴随贪欲过重及贪欲减少。』（生经1.2.168）；
Lābhasakkārasilokanikāmayatāya asantaguṇasambhāvanādhippāyo pāpiccho. Yaṃ sandhāya vuttaṃ –
因利得、敬重、世间财物的希求，以及缺乏善法之能生，这些都是恶欲望。基于此，有言说—
‘‘Tattha katamā kuhanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa paccayappaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭhapanā’’tiādi (vibha. 861).
“此处所暗指者为何？是指依赖于利得、敬重与世间的，贪欲心生之人；此贪欲者因缘包括：拘泥于世间之结，或忧虑烦恼，或身体行为的束缚。”如是等文（详见《释义》861）。
Santaguṇasambhāvanādhippāyo paṭiggahaṇe amattaññū mahiccho. Yaṃ sandhāya vuttaṃ –
缺乏善法之能生的本愿，在承受上不甚明了，此人乃恶贪者。基于此，有言说—
‘‘Idhekacco saddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, sīlavā samāno ‘sīlavāti maṃ jano jānātū’ti icchatī’’tiādi (vibha. 851).
“这里讲述有人同信同心时心生愿：‘愿众人知我具足信心’;又有持戒者愿：‘愿众人知我具足戒律’”如是等语（详见《释义》851）。
Duttappiyatāya hissa vijātamātāpi cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –
因世故嗜爱而生的贪婪，甚至连他人熟悉的母亲，也难以令其心转。这由此可称为—
‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;
“火焰、海洋，亦如恶贪者；
Sakaṭehi paccaye dentu, tayopete atappiyā’’ti.
因为车轮是以辐条为因而生起，辐条又因热而生成。
Ete pana atricchatādayo dose ārakā parivajjetvā santaguṇanigūhanādhippāyo paṭiggahaṇe ca mattaññū appiccho. So attani vijjamānampi guṇaṃ paṭicchādetukāmatāya saddho samāno ‘‘saddhoti maṃ jano jānātū’’ti na icchati, sīlavā, bahussuto, pavivitto, āraddhavīriyo, upaṭṭhitassati, samāhito, paññavā samāno ‘‘paññavāti maṃ jano jānātū’’ti na icchati.
这些诸缺乏之类的过失，应当远离那些无嗔恚、守护善法、精通教义的上师、导师。对接受教法时，应心量宽宏而不过于贪求。即便自心有所知，也因想掩盖此功德而生厌离，而慈信地默许：『人们不愿意称我为有信心者』。持戒清净、学问渊博、独处安静、精进勤奋、守护精密、专注入定、智慧充足的比库，即使自知智慧，也不愿让人称自己为拥有智慧。
Svāyaṃ paccayappiccho dhutaṅgappiccho pariyattiappiccho adhigamappicchoti catubbidho. Tattha catūsu paccayesu appiccho paccayadāyakaṃ deyyadhammaṃ attano thāmañca oloketvā sacepi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appameva gaṇhāti. Deyyadhammo ce appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appameva gaṇhāti. Deyyadhammopi ce bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇayuttameva gaṇhāti. Evarūpo hi bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ lābhaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti. Dhutaṅgasamādānassa pana attani atthibhāvaṃ na jānāpetukāmo dhutaṅgappiccho. Yo attano bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho. Yo pana sotāpannādīsu aññataro hutvā sabrahmacārīnampi attano sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamappiccho. Evametesaṃ appicchānaṃ yā appicchatā, tassā saddhiṃ sandassanādividhinā anekākāravokāraānisaṃsavibhāvanavasena, tappaṭipakkhassa atricchādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā appicchakathā.
对自身依止（缘）的欲求分为四种：对外缘的欲求、对三藏教理的欲求、对修证境界的欲求和对证得果位的欲求。在这四种缘中，若能观察所依止的对象及自身本体，譬如赐予法即使广博，给予者若不愿多布施，给予者依其意愿必定少布施；相反，若法少，给予者多，法则被视为不足多布施；如果法与施者均多，对自身实际状况了知，则按相应标准而定量布施。如是比库产生未得利益，仍能生起利益，建立起给予者的心。对彻底断除对外境缘的执着，即对自己利益境界不欲显现者，是称为外缘欲求；对自己学问渊博而不乐显扬者，是称为教理欲求；对于已得初果等诸圣果位而不愿示现之，称为证得果位欲求。此等四种欲求因其缺少性，名为缺少。因其缺少而有多种相续对治说法而展开的论说，成为缺少论述。
Santuṭṭhikathāti ettha santuṭṭhīti sakena attanā laddhena tuṭṭhi santuṭṭhi. Atha vā visamaṃ paccayicchaṃ pahāya samaṃ tuṭṭhi, santuṭṭhi. Santena vā vijjamānena tuṭṭhi santuṭṭhi. Vuttañcetaṃ –
关于满足之说，此处满足者是指对依缘所得的自身满足或如实满足。或者放下非正等依止的欲求而调伏平等满足；或者因满足而起正知满足。有经言说：
‘‘Atītaṃ nānusocanto, nappajappamanāgataṃ;
“不哀悼过去，不追悔未来；
Paccuppannena yāpento, santuṭṭhoti pavuccatī’’ti.
对现前所被逼迫的以满足而称之为满足。”
Sammā vā ñāyena bhagavatā anuññātavidhinā paccayehi tuṭṭhi santuṭṭhi. Atthato itarītarapaccayasantoso , so dvādasavidho hoti. Kathaṃ ? Cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho, evaṃ piṇḍapātādīsu.
正因世尊透彻了解的各种条件，因缘具足，因此称为满足与心满意足。从意义上说，满足与心满意足因各种不同条件而生，故有十二种类别。如何呢？如衣服的满足，有衣服获得时的满足，有衣服质地坚固时的满足，有衣服外观整洁时的满足，共三种；于布施食物等亦如是。
Tatrāyaṃ pabhedavaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garuṃ cīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ dubbalānaṃ, idaṃ appalābhīnaṃ vā hotū’’ti tesaṃ datvā attanā saṅkārakūṭādito nantakāni uccinitvā saṅghāṭiṃ katvā tesaṃ vā purāṇacīvarāni gahetvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.
对此有如下分类说明：这里比库获得一种衣服，无论华美或不华美，他安心穿用，不去追求他物，也不理会他人赠与，称为衣服获得时的满足。若遇患病体弱或遭受疾苦，穿着沉重粗糙的衣服感到不适，若众比库共同将该衣物换为轻便衣物，比库因而满足，称为衣服质地坚固时的满足。再有一比库获得其他比库弃置的旧法衣，如厚布制长老衣，视为符合长期出家的比库、闻法广泛者、病弱者、少得者而将其取用，虽是旧衣抉除污垢后穿着，亦心安满足，称为衣服外观整洁时的满足。
Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Atha pana ābādhiko hoti, lūkhaṃ pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ bhuñjitvā gāḷhaṃ rogātaṅkaṃ pāpuṇāti, so sabhāgassa bhikkhuno datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bhikkhu paṇītaṃ piṇḍapātaṃ labhati, so ‘‘ayaṃ piṇḍapāto cirapabbajitādīnaṃ anurūpo’’ti cīvaraṃ viya tesaṃ datvā, tesaṃ vā santakaṃ gahetvā, attanā piṇḍāya caritvā, missakāhāraṃ vā paribhuñjantopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathāsāruppasantoso.
此处分有比库所得布施食物，无论粗劣或精美，他安心食用，不追求他物，亦不接受他人赠食，此谓布施食物获得时的满足。若比库身体虚弱，食用粗劣不损健康的布施食物后虽然生重病，却能将其部分布施他比库，接着亲手食用他人亲手准备的食物并守持比库戒律，心安适，称为布施食物质地坚固时的满足。又有比库获得精美布施食物，以此为如衣服一般与久出家比库相配，转赠他人食用，守持正行亦心安适，此谓布施食物外观整洁时的满足。
Idha pana bhikkhuno senāsanaṃ pāpuṇāti manāpaṃ vā amanāpaṃ vā antamaso tiṇakuṭikāpi tiṇasanthārakampi, so teneva santussati, puna aññaṃ sundarataraṃ vā pāpuṇāti, taṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso. Atha pana ābādhiko hoti dubbalo vā, so byādhiviruddhaṃ vā pakativiruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. Aparo sundaraṃ senāsanaṃ pattampi na sampaṭicchati ‘‘paṇītasenāsanaṃ pamādaṭṭhāna’’nti, mahāpuññatāya vā leṇamaṇḍapakūṭāgārādīni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitādīnaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso.
此处所云比库所获居处，或喜悦或不喜悦，或草舍茅庐亦足以安歇，他心满足。若所得更丽居处，却不接受，谓为“美居舍为放逸之所”，即尽己所能取此而住，称为居处获得时的满足。复有病弱比库居住于对健康不利之所，将之与众比库共享，使病者得以安住，守护清净成道法，心中满足，谓为居处质地坚固时的满足。有比库得美好居处，如石窟、精舍，将其视为如旧衣般赠予久出家众，并在那里逗留，称为居处外观整洁时的满足。
Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa gilānapaccaye yathālābhasantoso. Atha pana telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā, tassa hatthato telaṃ gahetvā, bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvarādīni viya cirapabbajitādīnaṃ datvā tesaṃ ābhatena yena kenaci bhesajjaṃ karontopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ, ekasmiṃ catumadhuraṃ ṭhapetvā ‘‘gaṇhatha, bhante, yadicchasī’’ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati , ‘‘muttaharītakaṃ nāma buddhādīhi vaṇṇitaṃ, pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo’’ti (mahāva. 128) vacanamanussaranto catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso.
此处比库所得药物，或粗劣或精制，他安心使用，不追求他物，也不接受别人赠与，谓药物获得时的满足。若获得油质佳妙之药，分与众比库，由他亲手涂抹药物并依止比库戒律修行，心安适，谓药物质地坚固时的满足。复有大善人获得多种良药油脂，视同旧衣般赠他久出家者，他以此资具施予他人作药治病，心满意足。若比库将一药加以调整并愿他人自由采服，有病者因此缓解。依《大部经》云，此名为亦称“解脱黄药”，受佛等赞叹，若依此勤行，则常得成功，故心安适，谓为药物外观整洁时的满足。
So evaṃpabhedo sabbopi santoso santuṭṭhīti pavuccati. Tena vuttaṃ ‘‘atthato itarītarapaccayasantoso’’ti. Itarītarasantuṭṭhiyā saddhiṃ sandassanādividhinā ānisaṃsavibhāvanavasena, tappaṭipakkhassa atricchatādibhedassa icchāpakatattassa ādīnavavibhāvanavasena ca pavattā kathā santuṭṭhikathā. Ito parāsupi kathāsu eseva nayo, visesamattameva vakkhāma.
以上各种分别，共归结为满足与心满意足。因而言“意义上依各条件而有不同满足”。不同满足因合和出现、见解不同、用意不同、不安因所在不同、烦恼不同等而起，故有满足之说。于后续诸说中，亦依此原则所展现的方法，今仅略述其大要要义。
Pavivekakathāti ettha kāyaviveko cittaviveko upadhivivekoti tayo vivekā. Tesu eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko abhikkamati, eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharatīti evaṃ sabbiriyāpathesu sabbakiccesu gaṇasaṅgaṇikaṃ pahāya vivittavāso kāyaviveko nāma. Aṭṭha samāpattiyo pana cittaviveko nāma. Nibbānaṃ upadhiviveko nāma. Vuttañhetaṃ –
所谓离群寂静者，是指身的离群、心的离群以及聚挂的离群，这三种离群。在此中，有一种前行、有一种止住、有一种坐着、有一种卧寝、有一种进城乞食、有一种退回、有一种前进、有一种步行安住、有一种行走、有一种生活，诸如此类，舍弃于各类世间苦行事内的聚合而独处的状态，即称为身的离群。至于心的离群，则有八种成就；涅槃则称为聚挂的离群。古经中曾说——
‘‘Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 57).
「身的离群是指沉溺于离欲持戒身者，心的离群是指心清净且得无上觉悟者，聚挂的离群则是指无聚挂之人。」（《大集部》第57经）
Vivekoyeva paviveko, pavivekappaṭisaṃyuttā kathā pavivekakathā.
这三种寂静总称离群寂静，与离群寂静相关的讲述称为离群寂静论。
Asaṃsaggakathāti ettha savanasaṃsaggo dassanasaṃsaggo samullapanasaṃsaggo sambhogasaṃsaggo kāyasaṃsaggoti pañca saṃsaggā. Tesu idhekacco bhikkhu suṇāti ‘‘asukasmiṃ gāme vā nigame vā itthī abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti, so taṃ sutvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇasavanena uppannakilesasanthavo savanasaṃsaggo nāma. Na heva kho bhikkhu suṇāti, apica kho sāmaṃ passati itthiṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ, so taṃ disvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇadassanena uppannakilesasanthavo dassanasaṃsaggo nāma. Disvā pana aññamaññaṃ ālāpasallāpavasena uppanno kilesasanthavo samullapanasaṃsaggo nāma. Sahajagghanādīnipi eteneva saṅgaṇhāti. Attano pana santakaṃ yaṃkiñci mātugāmassa datvā vā adatvā vā tena dinnassa vanabhaṅgiyādino paribhogavasena uppannakilesasanthavo sambhogasaṃsaggo nāma. Mātugāmassa hatthaggāhādivasena uppannakilesasanthavo kāyasaṃsaggo nāma. Yopi cesa –
所谓不相应接触，是指听触、见触、言语触、交合触、身体触这五种接触。其中，有种比库听闻时，见到乡村或市镇中女子美丽、具可观之相、庄严优美，听闻后心生憔悴，不能持守梵行，失堪修习，由此因听见诸不善法所生的烦恼即称为听触。又非止于听闻，若见到平常中见女子美丽、有可观之相、庄严优美，见后心生憔悴，不能守持梵行，失堪修习，由此因见诸不善法生烦恼名为见触。又见对方因相互争辩言语激烈而生烦恼，名为言语触。又与异性结合以致不善烦恼生，名为交合触。此外，用身触觉触物触境亦属于身体触。此五种接触称为不相应接触。在此基础上，还存在因布施、接受布施，利用给予物如林木花草等引发烦恼，称为交合触。因与乡亲亲密饮食等生烦恼称为身体触。如说：
‘‘Gihīhi saṃsaṭṭho viharati ananulomikena saṃsaggena sahasokī sahanandī sukhitesu sukhito, dukkhitesu dukkhito , uppannesu kiccakaraṇīyesu attanā uyyogaṃ āpajjatī’’ti (saṃ. ni. 3.3; mahāni. 164) –
「与世俗人交往，以逆流之接触相处，既忍受悲苦亦忍乐乐事，因而产生自身应有之努力。」（《相应部·尼陀》第3卷第3节；《大集部》第164经）
Evaṃ vutto ananulomiko gihisaṃsaggo, yo ca sabrahmacārīhipi kilesuppattihetubhūto saṃsaggo, taṃ sabbaṃ pahāya yvāyaṃ saṃsāre thirataraṃ saṃvegaṃ, saṅkhāresu tibbaṃ bhayasaññaṃ, sarīre paṭikūlasaññaṃ, sabbākusalesu jigucchāpubbaṅgamaṃ hirottappaṃ, sabbakiriyāsu satisampajaññanti sabbaṃ paccupaṭṭhapetvā kamaladale jalabindu viya sabbattha alaggabhāvo, ayaṃ sabbasaṃsaggappaṭipakkhatāya asaṃsaggo. Tappaṭisaṃyuttā kathā asaṃsaggakathā.
如此讲述称为逆流的世俗交往；而对于那些同修菩提道、由烦恼故而生的世俗交往，应当一切舍弃，专精于出世间道。应当生起离乱心，依止苦恼，观身令人恶心，移弃一切不善法，保持勤修精进，明了一切行为，犹如莲花瓣上的露珠普遍清净无暇——这即是对一切交往应当起断绝故得称为不相应接触之讲述。以断绝烦恼为本义的不相应接触论与离群寂静相关的讲述相应。
Vīriyārambhakathāti ettha vīrassa bhāvo, kammanti vā vīriyaṃ, vidhinā īrayitabbaṃ pavattetabbanti vā vīriyaṃ, vīriyañca taṃ akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya ārambhanaṃ vīriyārambho. Svāyaṃ kāyiko cetasiko cāti duvidho, ārambhadhātu, nikkamadhātu, parakkamadhātu cāti tividho; sammappadhānavasena catubbidho. So sabbopi yo bhikkhu gamane uppannaṃ kilesaṃ ṭhānaṃ pāpuṇituṃ na deti; ṭhāne uppannaṃ nisajjaṃ, nisajjāya uppannaṃ sayanaṃ pāpuṇituṃ na deti, tattha tattheva ajapadena daṇḍena kaṇhasappaṃ uppīḷetvā gaṇhanto viya, tikhiṇena asinā amittaṃ gīvāya paharanto viya ca sīsaṃ ukkhipituṃ adatvā vīriyabalena niggaṇhāti, tassevaṃ āraddhavīriyassa vasena veditabbo. Tappaṭisaṃyuttā kathā vīriyārambhakathā.
所谓精进起始论者，是指这里的『精进』之意，或为精力之意，或为应当起发和应当展开的精力；所谓精进，乃是为了断除不善法、成就善法而起始努力的精神。精进既有身精进、心精进两种，依起发的性质分有三种，即起始因、发起因和跨越因，依正当用意，精进又分为四种。总之，所有这些，均为比库于修行道途上发生，致不能堕入烦恼处境所呈现的精进：比库于烦恼处境中不堕落，坐处生起时不退失，坐具生起时不退失，卧具生起时亦不退失，如同用无声鞭子重击黑牛，执缰绳控牵，迅速用马刺逼迫膂力，忍受以精进之力而持守。由此，诸位当观已起精进的威力。此即紧急联系之精进起始论。
Sīlakathādīsu duvidhaṃ sīlaṃ lokiyaṃ lokuttarañca. Tattha lokiyaṃ pātimokkhasaṃvarādi catupārisuddhisīlaṃ, lokuttaraṃ maggasīlaṃ phalasīlañca. Tathā vipassanāya pādakabhūtā saha upacārena aṭṭha samāpattiyo lokiyo samādhi, maggasampayutto panettha lokuttaro samādhi nāma. Tathā paññāpi lokiyā sutamayā cintāmayā jhānasampayuttā vipassanāñāṇañca. Visesato panettha vipassanāpaññā gahetabbā, lokuttarā maggapaññā phalapaññā ca. Vimuttīpi ariyaphalavimutti nibbānañca. Apare pana tadaṅgavikkhambhanasamucchedavimuttīnampi vasenettha atthaṃ vaṇṇenti. Vimuttiñāṇadassanampi ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Iti imesaṃ sīlādīnaṃ saddhiṃ sandassanādividhinā anekākāravokāraānisaṃsavibhāvanavasena ceva tappaṭipakkhānaṃ dussīlyādīnaṃ ādīnavavibhāvanavasena ca pavattā kathā, tappaṭisaṃyuttā kathā vā sīlādikathā nāma.
于戒律等诸法中，戒分有二：世俗戒与出世间戒。世俗戒者，是指巴帝摩卡等四净戒；出世间戒者，是指道戒与果戒。如同观慧时，伴有根本的正勤支持，世俗习气的八种禅定，是世俗禅定；与道相契合的禅定，称为出世间禅定。慧亦复如是，有世俗智慧与出世间智慧之分。世俗慧乃闻思智慧，带含思惟，并具禅定相随之，出世间则为具见道果之慧。尤其当成就观慧的智慧，应取出世间之道智慧与果智慧。解脱则是圣果解脱即涅槃，此外亦有断除诸障碍与缠累而得解脱的说法。本边知识见地亦此，其总类共有二十一种观照智慧。由此遂能与戒等诸法同在，依据正见而开示，随当物境具足各项分别，具体分出多种次第理法，且为对恶戒等诸不善念障分辨开示，故名为戒等诸法紧急联系之说，或戒之说。
Ettha ca ‘‘attanā ca appiccho hoti, appicchakathañca paresaṃ kattā’’ti (ma. ni. 1.252; a. ni. 10.70) ‘‘santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’’ti (saṃ. ni. 2.144; cūḷani. khaggavisāṇasuttaniddesa 128) ca ādivacanato sayañca appicchatādiguṇasamannāgatena paresampi tadatthāya hitajjhāsayena pavattetabbā tathārūpī kathā, yā idha abhisallekhikādibhāvena visesetvā vuttā appicchakathādīti veditabbā. Kārakasseva hi kathā visesato adhippetatthasādhinī. Tathā hi vakkhati ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ…pe. … akasiralābhī’’ti.
这里有言：『自身对自身恒有不贪，且对他人不做贪欲之事』（诸多经论引证），以及『心安稳，衣服虽异，安于异衣，乐于说法』（多经文引），此等开示之语，依其本意应当理解为由修习戒律等而保持的贪欲止息之法，并以利益众生的善意心为标的。此类论述，由文义所记载，如修习戒、禅定等道路者，应以本义造说为准，即为精细而有专一的说法故称之为精进论。正如经论中有言：“这是良善之友，愿为比库祈福……无贪而心喜悦”。
Evarūpāyāti īdisāya, yathāvuttāya. Nikāmalābhīti yathicchitalābhī yathārucilābhī, sabbakālaṃ imā kathā sotuṃ vicāretuñca yathāsukhaṃ labhanto. Akicchalābhīti niddukkhalābhī. Akasiralābhīti vipulalābhī.
此种诸如“如是”、“依先说”等，谓之“如言说”。又如“净利”指随意可取的利，“卑利”指不善利，“无贪利”为不生贪染之利，“无愿利”为无贪欲和无荣利。人人当时时节辨别此类话语，依乐受之法去思惟、观照。所谓无欲利者，即指不苦恼之利，无加利者指利益广大的利。
Āraddhavīriyoti paggahitavīriyo. Akusalānaṃ dhammānaṃ pahānāyāti akosallasambhūtaṭṭhena akusalānaṃ pāpadhammānaṃ pajahanatthāya. Kusalānaṃ dhammānanti kucchitānaṃ salanādiatthena anavajjaṭṭhena ca kusalānaṃ sahavipassanānaṃ maggaphaladhammānaṃ. Upasampadāyāti sampādanāya, attano santāne uppādanāya. Thāmavāti ussoḷhisaṅkhātena vīriyathāmena samannāgato. Daḷhaparakkamoti thiraparakkamo asithilavīriyo. Anikkhittadhuroti anorohitadhuro anosakkitavīriyo.
所谓已发精进，是指出已起之精力。断除不善法，是指消除不正当之恶法。成就善法，乃指由纯净无瑕之正法成就具正慧之道果。所谓成就，乃为自家与其后裔产生。支柱即由数字十五所示，具足精进力量。坚固勇猛，谓坚定勇猛，无惰怠之精进。非降低峻拔，意为精进不衰减、不昧灭。
Paññavāti vipassanāpaññāya paññavā. Udayatthagāminiyāti pañcannaṃ khandhānaṃ udayañca vayañca paṭivijjhantiyā. Ariyāyāti vikkhambhanavasena kilesehi ārakā dūre ṭhitāya niddosāya. Nibbedhikāyāti nibbedhabhāgiyāya. Sammā dukkhakkhayagāminiyāti vaṭṭadukkhassa khepanato ‘‘dukkhakkhayo’’ti laddhanāmaṃ ariyamaggaṃ sammā hetunā ñāyena gacchantiyā.
智慧，指由观慧所生之智慧。往生与灭亡，指五蕴的生起与消亡。圣者，意谓以断除烦恼障碍而清净无染者，心中无嗔恚。斩断，即断除。正当前进，谓循圣道修行而得“苦灭”之名，自正缘之理而觉知而成行。
Imesu ca pana pañcasu dhammesu sīlaṃ vīriyaṃ paññā ca yogino ajjhattikaṃ aṅgaṃ, itaradvayaṃ bāhiraṃ aṅgaṃ. Tathāpi kalyāṇamittasannissayeneva sesaṃ catubbidhaṃ ijjhati, kalyāṇamittassevettha bahūpakārataṃ dassento satthā ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkha’’ntiādinā desanaṃ vaḍḍheti. Tattha pāṭikaṅkhanti ekaṃsena icchitabbaṃ, avassaṃbhāvīti attho. Yanti kiriyāparāmasanaṃ. Idaṃ vuttaṃ hoti – ‘‘sīlavā bhavissatī’’ti ettha yadetaṃ kalyāṇamittassa bhikkhuno sīlavantatāya bhavanaṃ sīlasampannattaṃ, tassa bhikkhuno sīlasampannattā etaṃ tassa pāṭikaṅkhaṃ, avassaṃbhāvī ekaṃseneva tassa tattha niyojanatoti adhippāyo. Pātimokkhasaṃvarasaṃvuto viharissatītiādīsupi eseva nayo.
在这五种法中，戒、精进、智慧是行者内在的境界，其他两种则为外在的部分。然而，即便有善友的依止，余下的四法仍有所缺失。因善友的依止而显现诸多辅助功能，世尊藉此开示说：“善友的这种依止，对于比库来说，是一种所希望的归依。”这里的“所希望”仅指单纯的愿望，并非必然发生，属于意图行为的督促。此说涵义是：“他必定会持戒”。在此，所谓的善友比库具足持戒之修习，即戒具足即其所期望之表法，这是其愿望与修习的依止，属于首要原则。且包括如“依持巴蒂摩卡戒清净而修行”等教法，皆遵循此理。
Evaṃ bhagavā sadevake loke uttamakalyāṇamittasaṅkhātassa attano vacanaṃ anādiyitvā taṃ vanasaṇḍaṃ pavisitvā tādisaṃ vippakāraṃ pattassa āyasmato meghiyassa kalyāṇamittatādinā sakalaṃ sāsanasampattiṃ dassetvā, idānissa tattha ādarajātassa pubbe yehi kāmavitakkādīhi upaddutattā kammaṭṭhānaṃ na sampajji, tassa tesaṃ ujuvipaccanīkabhūtattā ca bhāvanānayaṃ pakāsetvā, tato paraṃ arahattassa kammaṭṭhānaṃ ācikkhanto, ‘‘tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā’’tiādimāha. Tattha tenāti evaṃ kalyāṇamittasannissayena yathāvuttasīlādiguṇasamannāgatena. Tenevāha ‘‘imesu pañcasu dhammesu patiṭṭhāyā’’ti. Uttarīti āraddhataruṇavipassanassa rāgādiparissayā ce uppajjeyyuṃ, tesaṃ visodhanatthaṃ tato uddhaṃ cattāro dhammā bhāvetabbā uppādetabbā vaḍḍhetabbā ca.
世尊离开善友众生，未暂用自己的言语，进入密林，借助尊者梅吉雅依止善友所获之殊胜果报，显示整个教法成就。于是，为了破除其先前因欲念等扰害而未成的修习境地，世尊点明了正直清净的修行方法。后来，传授了阿拉汉的修习法门，告诫说：“因你，梅吉雅，在这五种法中建基之后，有四法应当更进一步修习培育。”此中“因此”指依止善友而使品行等美德圆满、坚固。故而宣说“在这五种法的建立之后”，若新生起内心诸如贪爱等烦恼，为了净除它们，应当由此四法进一步培养、造作、增长。
Asubhāti ekādasasu asubhakammaṭṭhānesu yathārahaṃ yattha katthaci asubhabhāvanā. Rāgassa pahānāyāti kāmarāgassa pajahanatthāya. Ayamattho sālilāyakopamāya vibhāvetabbo – eko hi puriso asitaṃ gahetvā koṭito paṭṭhāya sālikhette sāliyo lāyati, athassa vatiṃ bhinditvā gāvo pavisiṃsu. So asitaṃ ṭhapetvā, yaṭṭhiṃ ādāya, teneva maggena gāvo nīharitvā, vatiṃ pākatikaṃ katvā, puna asitaṃ gahetvā sāliyo lāyi. Tattha sālikhettaṃ viya buddhasāsanaṃ daṭṭhabbaṃ, sālilāyako viya yogāvacaro, asitaṃ viya paññā, lāyanakālo viya vipassanāya kammakaraṇakālo, yaṭṭhi viya asubhakammaṭṭhānaṃ, vati viya saṃvaro , vatiṃ bhinditvā gāvīnaṃ pavisanaṃ viya sahasā appaṭisaṅkhāya pamādaṃ āgamma rāgassa uppajjanaṃ, asitaṃ ṭhapetvā, yaṭṭhiṃ ādāya, paviṭṭhamaggeneva gāvo nīharitvā, vatiṃ paṭipākatikaṃ katvā, puna ṭhitaṭṭhānato paṭṭhāya sālilāyanaṃ viya asubhakammaṭṭhānena rāgaṃ vikkhambhetvā, puna vipassanāya kammakaraṇakāloti idamettha upamāsaṃsandanaṃ. Evaṃbhūtaṃ bhāvanāvidhiṃ sandhāya vuttaṃ ‘‘asubhā bhāvetabbā rāgassa pahānāyā’’ti.
“不净”者，指十一种不净修习境地，即依正理妥适建立之不净禅修。至于“断贪”，则是为斩断欲爱之贪。这个意义当如流水滴漏法般观察——一个人拿着骨头，放在稻田里，稻米便坏烂，牛群随即进入；那人又折断围栏，引导牛群进入放牧，施行保护围栏的工作，再拿骨头放置，稻谷便恶坏。这里稻田如同佛法，流水之滴如同修行者，骨头如智慧，畜牛如烦恼，围栏如守护、约束；订立围栏、折断围栏象征修行持戒与破除烦恼的动态过程。将不净法修持过程比作此，如牛群入稻田时迅速觉察放逸之心起，亦如断骨引牛入圈，若再次放出，则烦恼生起。重新立起围栏，用不净修习扭转贪欲，如此，这即是不净修持方法的比喻。此说证实“不净应当为断贪而修”。
Mettāti mettākammaṭṭhānaṃ. Byāpādassa pahānāyāti vuttanayeneva uppannakopassa pajahanatthāya. Ānāpānassatīti soḷasavatthukā ānāpānassati. Vitakkupacchedāyāti vuttanayeneva uppannānaṃ vitakkānaṃ upacchedanatthāya. Asmimānasamugghātāyāti asmīti uppajjanakassa navavidhassa mānassa samucchedanatthāya. Aniccasaññinoti hutvā abhāvato udayabbayavantato pabhaṅguto tāvakālikato niccappaṭipakkhato ca ‘‘sabbe saṅkhārā aniccā’’ti (dha. pa. 277; cūḷani. hemakamāṇavapucchāniddesa 56) pavattaaniccānupassanāvasena aniccasaññino. Anattasaññā saṇṭhātīti asārakato avasavattanato parato rittato tucchato suññato ca ‘‘sabbe dhammā anattā’’ti (dha. pa. 279; cūḷani. hemakamāṇavapucchāniddesa 56) evaṃ pavattā anattānupassanāsaṅkhātā anattasaññā citte saṇṭhahati, atidaḷhaṃ patiṭṭhāti. Aniccalakkhaṇe hi diṭṭhe anattalakkhaṇaṃ diṭṭhameva hoti. Tīsu hi lakkhaṇesu ekasmiṃ diṭṭhe itaradvayaṃ diṭṭhameva hoti. Tena vuttaṃ – ‘‘aniccasaññino hi, meghiya, anattasaññā saṇṭhātī’’ti. Anattalakkhaṇe diṭṭhe asmīti uppajjanakamāno suppajahova hotīti āha – ‘‘anattasaññī asmimānasamugghātaṃ pāpuṇātī’’ti diṭṭheva dhamme nibbānanti diṭṭheyeva dhamme imasmiṃyeva attabhāve apaccayaparinibbānaṃ pāpuṇāti. Ayamettha saṅkhepo, vitthārato pana asubhādibhāvanānayo visuddhimagge (visuddhi. 1.102) vuttanayena gahetabbo.
「慈」者，指慈悲修习法门；「断嗔」者，即放弃烦恼之气；以此断各类起心动念的嗔恨。所谓「安住入出息念」是指持续一千六百呼吸的调息念法。所谓「断意」，指切断已生起之念头。所谓「我见交恶」，指由我执产生的九种错认，意在切断此观念。所谓「无常观应当知」，谓见无常而知其生起、灭亡乃时序顺序之变化，体会万法无常的道理；「无我观成就」，谓观察诸法无我且为无实体、空无、无主宰，以此观照心境。透过此等圣理所成就的认知，无我观便能坚固于心，永不动摇。三相（无常、苦、无我）中，若见其中一相，则可见其他两相。故言“见无常者，心中必成无我观”。因见无我故，断除我见，心生极大坚定。此略说足矣，详细不净等修习道路可参阅《净道论》（Visuddhimagga）第1章102节。
Etamatthaṃviditvāti etaṃ āyasmato meghiyassa micchāvitakkacorehi kusalabhaṇḍupacchedasaṅkhātaṃ atthaṃ jānitvā. Imaṃ udānanti imaṃ kāmavitakkādīnaṃ avinodane vinodane ca ādīnavānisaṃsadīpakaṃ udānaṃ udānesi.
由此得知，尊者梅吉雅面对邪思恶念之堆积，乃断除余贪所积之坏习，万不可不识其真实意义。这是世尊为劝勉离欲思虑等烦恼念起之人所作的激励、鼓舞之偈语。
Tattha khuddāti hīnā lāmakā. Vitakkāti kāmavitakkādayo tayo pāpavitakkā. Te hi sabbavitakkehi patikiṭṭhatāya idha khuddāti vuttā ‘‘na ca khuddamācare’’tiādīsu (khu. pā. 9.3; su. ni. 145) viya. Sukhumāti ñātivitakkādayo adhippetā. Ñātivitakko janapadavitakko amarāvitakko parānuddayatāya paṭisaṃyutto vitakko lābhasakkārasilokapaṭisaṃyutto vitakko anavaññattipaṭisaṃyutto vitakkoti ete hi vitakkā kāmavitakkādayo viya dāruṇā na hontīti anoḷārikasabhāvatāya sukhumāti vuttā. Anugatāti cittena anuvattitā. Vitakke hi uppajjamāne cittaṃ tadanugatameva hoti tassa ārammaṇābhiniropanato. ‘‘Anuggatā’’tipi pāḷi, anuuṭṭhitāti attho. Manaso uppilāvāti cetaso uppilāvitattakarā.
此中，“小”意指较低、粗重之思虑；“意念”指欲念等三恶思维。三恶思维众多思念中至为微细精细者即为“小”。此微细思维有别于粗重和难舍之欲念，虽细小却不可轻视。所谓“随从”，谓心念随顺并应和所生起的意念，于其所缘境中投射心力。所谓“心燃起”，即内心被念头激起、搅动。
Ete avidvā manaso vitakketi ete kāmavitakkādike manovitakke assādādīnavanissaraṇato ñātatīraṇapahānapariññāhi yathābhūtaṃ ajānanto. Hurā huraṃ dhāvati bhantacittoti appahīnamicchāvitakkattā anavaṭṭhitacitto ‘‘kadāci rūpe, kadāci sadde’’tiādinā tasmiṃ tasmiṃ ārammaṇe assādādivasena aparāparaṃ dhāvati paribbhamati. Atha vā hurā huraṃ dhāvati bhantacittoti apariññātavitakkattā tannimittānaṃ avijjātaṇhānaṃ vasena paribbhamanamānaso idhalokato paralokaṃ ādānanikkhepehi aparāparaṃ dhāvati saṃsaratīti attho.
这些是无明心所分别散乱的念处，这些由欲念等心所所生的心的分别念，由于对觉悟道理、净断烦恼、达越正知的无知而不真实地生起。那种心散乱奔走犹如驴仆心，即使散乱心有所抛弃的恶念，却因未断恶念而心不安定，于诸如“有时观色，有时观声”等境界，随着感受等缘分，彼此不断变化而流转环绕。或者说，因无明烦恼的执缠缘故，心流转游移在此世与他世，以种种感受的受取而彼此往返流转，谓之轮回生死之意。
Ete ca vidvā manaso vitakketi ete yathāvuttappabhede kāmavitakkādike manovitakke assādādito yathābhūtaṃ jānanto. Ātāpiyoti vīriyavā. Saṃvaratīti pidahati. Satimāti satisampanno. Anuggateti dullabhavasena anuppanne. Idaṃ vuttaṃ hoti – ete vuttappakāre kāmavitakkādike manovitakke cittassa uppilāvitahetutāya manaso uppilāve vidvā vipassanāpaññāsahitāya maggapaññāya sammadeva jānanto, tassa sahāyabhūtānaṃ sammāvāyāmasatīnaṃ atthitāya ātāpiyo satimā te ariyamaggabhāvanāya āyatiṃ uppattirahe anuggate anuppanne eva maggakkhaṇe saṃvarati, ñāṇasaṃvaravasena pidahati, āgamanapathaṃ pacchindati, evaṃbhūto ca catusaccappabodhena buddho ariyasāvako arahattādhigamena asesaṃ, anavasesaṃ ete kāmavitakkādike pajahāsi samucchindīti. Etthāpi ‘‘anugate’’tipi paṭhanti. Tassattho heṭṭhā vuttoyeva.
这些则是明了的心所分别念，即按理真相分别分别的，由欲乐念等所生的心所分别心，真实地了知。在这里“热诚”者，谓精勤有力；“自制”者，谓约束调伏；“念”者，谓具足觉察；“随顺”者，谓于难得境遇中不违背。经文中说此即是——此等分别分别因欲乐念等生，是心生起烦恼的起因，而明智者凭观智、慧眼，与正道智慧真实了知，由于具足正精进、正念利益，常于圣道修行中达不退转、现行、未成熟的境界，且于修道时刻能自律节制，如此而生灭牵制恶念，断绝烦恼、断尽烦恼。注中亦说明“随顺”可多义，此处按经文下文对应而言。
Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释完毕。
2. Uddhatasuttavaṇṇanā2. 掉举经注释
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32. Dutiye kusinārāyanti kusinārāyaṃ nāma mallarājūnaṃ nagare. Upavattane mallānaṃ sālavaneti yathā hi anurādhapurassa thūpārāmo, evaṃ kusinārāya uyyānaṃ dakkhiṇapacchimadisāya hoti. Yathā thūpārāmato dakkhiṇadvārena nagarapavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā, tasmā ‘‘upavattana’’nti vuccati. Tasmiṃ upavattane mallarājūnaṃ sālavane. Araññakuṭikāyanti sālapantiyā avidūre rukkhagacchasañchannaṭṭhāne katā kuṭikā, taṃ sandhāya vuttaṃ ‘‘araññakuṭikāyaṃ viharatī’’ti. Te pana bhikkhū paṭisaṅkhānavirahitā ossaṭṭhavīriyā pamattavihārino, tena vuttaṃ ‘‘uddhatā’’tiādi.
第三十二节 目的库西那拉。库西那拉是指摩揭陀国摩罗王的都城，在城南西方有名为“上亭”的芦荟树林，犹如安努拉德布勒市东南有祇树林。自祇树林南门进入城道向西南转，于北门折返，芦荟树林也如此向西南入城门再北转故称“上亭”。此上亭中，摩罗王居于芦荟林间；有荒林小屋者，是指树林边隐蔽树丛中所建小屋，故称“荒林小屋”。其间比库不守会众，懈怠懒散故称“狂放”等。
Tattha uddhaccabahulattā avūpasantacittatāya uddhatā. Tucchabhāvena māno naḷo viyāti naḷo, mānasaṅkhāto uggato naḷo etesanti unnaḷā, uggatatucchamānāti attho. Pattacīvaramaṇḍanādicāpallena samannāgatattā bahukatāya vā capalā. Pharusavācatāya mukhena kharāti mukharā. Tiracchānakathābahulatāya vikiṇṇā byākulā vācā etesanti vikiṇṇavācā. Muṭṭhā naṭṭhā sati etesanti muṭṭhassatino, sativirahitā pamādavihārinoti attho. Sabbena sabbaṃ sampajaññābhāvato asampajānā. Gaddūhanamattampi kālaṃ cittasamādhānassa abhāvato na samāhitāti asamāhitā. Lolasabhāvattā bhantamigasappaṭibhāgatāya vibbhantacittā. Manacchaṭṭhānaṃ indriyānaṃ asaṃvaraṇato asaññatindriyatāya pākatindriyā.
此处所谓“狂放”，指意念躁动多变而非安静，因轻慢无关心之心而生狂性。狂者即躁狂，轻慢心名为狂怒，躁狂轻慢。意念不定乃愚痴轻慢之表现。比库多喜装饰衣物等，其行不端，言语粗恶，口无遮拦，语言多妄语。无念忘念，行为散漫不自知，谓之无明。对此种无明，心不能专注，故不沉静定持。心性摇摆不定，如食猎者妄乱心，实无节制且不慎管理。六根无自制，未达清净，根性不善，所造作皆恶。
Etamatthaṃviditvāti etaṃ tesaṃ bhikkhūnaṃ uddhaccādivasena pamādavihāraṃ jānitvā. Imaṃ udānanti imaṃ pamādavihāre appamādavihāre ca yathākkamaṃ ādīnavānisaṃsavibhāvanaṃ udānaṃ udānesi.
了解此意，谓知比库因为躁动狂妄而懈怠散漫。应以此为戒，断除懈怠散漫，安住正念如实观照应破除烦恼之恼难，乃称“奋发”以激励离欲心智，远离心所障碍，断除烦恼，从此得安。
Tattha arakkhitenāti satiārakkhābhāvena aguttena. Kāyenāti chaviññāṇakāyena cakkhuviññāṇena hi rūpaṃ disvā tattha nimittānubyañjanaggahaṇavasena abhijjhādipavattito viññāṇadvārassa satiyā arakkhitabhāvato. Sotaviññāṇādīsupi eseva nayo. Evaṃ chaviññāṇakāyassa arakkhitabhāvaṃ sandhāyāha ‘‘arakkhitena kāyenā’’ti. Keci pana ‘‘kāyenā’’ti atthaṃ vadanti, tesampi vuttanayeneva atthayojanāya sati yujjeyya. Apare pana ‘‘arakkhitena cittenā’’ti paṭhanti, tesampi vuttanayo eva attho. Micchādiṭṭhihatenāti sassatādimicchābhinivesadūsitena. Thinamiddhābhibhūtenāti cittassa akalyatālakkhaṇena thinena kāyassa akalyatālakkhaṇena middhena ca ajjhotthaṭena, tena kāyena cittenāti vā sambandho. Vasaṃ mārassa gacchatīti kilesamārādikassa sabbassapi mārassa vasaṃ yathākāmakaraṇīyataṃ upagacchati, tesaṃ visayaṃ nātikkamatīti attho.
此处所言“不护”，是指缺乏正念守护。身即识身，眼识见色，由于对色相的执着与分别，产生贪欲之心，令识眼之门缺乏正念守护。耳识、鼻识亦复如是。基于此对存在身体的守护不周，以致贪瞋痴烦恼等随波逐流。软弱邪见、昏沉睡眠，心身病苦及沉沦状态相续而起，谓之因邪见堕于断灭见等见患，由愚痴及懈怠覆蔽，堕入魔业控制境地，不能超越烦恼境界。
Imāya hi gāthāya bhagavā ye satiārakkhābhāvena sabbaso arakkhitacittā, yonisomanasikārassa hetubhūtāya paññāya abhāvato ayoniso ummujjanena niccantiādinā vipariyesagāhino, tato eva kusalakiriyāya vīriyārambhābhāvato kosajjābhibhūtā saṃsāravaṭṭato sīsaṃ na ukkhipissantīti tesaṃ bhikkhūnaṃ pamādavihāragarahāmukhena vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassetuṃ, ‘‘tasmā rakkhitacittassā’’ti dutiyagāthamāha.
这首偈颂中，世尊指出，那些内心完全无防备、缺乏正念保护的人，因缺乏明智的正思维，不能生起出离的决心，因此陷于轮回之中、身心沾染恶习，不会奋发起善行，缺乏精进的开始，而被烦恼缠绕，终致不跳出轮回循环。为示现这些比库因疏忽懈怠的行持而导致如此轮回，就像无根的藤蔓缠绕树干一样，如今应当揭露此情形，故第二首偈颂说：“因此内心有保护的人……”
Tattha tasmā rakkhitacittassāti yasmā arakkhitacitto mārassa yathākāmakaraṇīyo hutvā saṃsāreyeva hoti, tasmā satisaṃvarena manacchaṭṭhānaṃ indriyānaṃ rakkhaṇena pidahanena rakkhitacitto assa. Citte hi rakkhite cakkhādiindriyāni rakkhitāneva hontīti. Sammāsaṅkappagocaroti yasmā micchāsaṅkappagocaro tathā tathā ayoniso vitakketvā nānāvidhāni micchādassanāni gaṇhanto micchādiṭṭhihatena cittena mārassa yathākāmakaraṇīyo hoti, tasmā yonisomanasikārena kammaṃ karonto nekkhammasaṅkappādisammāsaṅkappagocaro assa, jhānādisampayuttaṃ sammāsaṅkappameva attano cittassa pavattiṭṭhānaṃ kareyya. Sammādiṭṭhipurekkhāroti sammāsaṅkappagocaratāya vidhūtamicchādassano puretaraṃyeva kammassakatālakkhaṇaṃ, tato yathābhūtañāṇalakkhaṇañca sammādiṭṭhiṃ purato katvā pubbe vuttanayeneva sīlasamādhīsu yutto payutto vipassanaṃ ārabhitvā saṅkhāre sammasanto ñatvāna udayabbayaṃ pañcasu upādānakkhandhesu samapaññāsāya ākārehi uppādanirodhaṃ vavatthapetvā udayabbayañāṇamadhigantvā tato paraṃ bhaṅgānupassanādivasena vipassanaṃ ussukkāpetvā anukkamena ariyamaggaṃ gaṇhanto aggamaggena, thinamiddhābhibhū bhikkhu sabbā duggatiyo jaheti, evaṃ so heṭṭhimamaggavajjhānaṃ kilesānaṃ paṭhamameva pahīnattā diṭṭhivippayuttalobhasahagatacittuppādesu uppajjanakathinamiddhānaṃ adhigatena arahattamaggena samucchindanato tadekaṭṭhānaṃ mānādīnampi pahīnattā sabbaso bhinnakileso khīṇāsavo bhikkhu tividhadukkhatāyogena duggatisaṅkhātā sabbāpi gatiyo ucchinnabhavamūlattā jahe, pajaheyya. Tāsaṃ parabhāge nibbāne patiṭṭheyyāti attho.
此处“因此内心有保护的人”是指：由于无保护之心者任由魔王随意作恶，沉陷于轮回之中，而有正念保持，守护六根，摒除内心之贪婪者，称为内心受护盖者。心被护持，眼根等六识亦得护持。所谓正见之所及，乃指不迷于邪见，因若有邪见，则随意无明妄思，染着种种邪见，心即被魔依邪见驱使肆意妄为。故行于善业者，因具有明智之正思维，便能精进修行，且依正思维入禅定，常住净心，依正见而行。正见是净除邪见的基石，先断除邪见后，发挥真实之智慧，正见已成，便开始依前所说之德行、禅定相续修习内观，通达诸蕴生灭，五取蕴上觉知生灭的真实相，深入体认生起与消亡并论，建立起生灭的认知，继而以破观等内观法加强修习，循序渐进，最终通达圣道。调伏昏沉的比库，能断除一切恶趣，彻底灭除烦恼，贪嗔痴等定确信之根本皆已断除。正见弃绝后生起的贪嗔痴之心一切皆断灭，断灭皆除的比库，在三种痛苦中经历苦的消灭，离断所有恶道与再生，生死根源尽灭，真正了断一切，皈依涅槃，这是他们后半生归依涅槃的意义所在。
Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。
3. Gopālakasuttavaṇṇanā3. 牧牛者经注释
§33
33. Tatiye kosalesūti kosalā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ‘‘kosalā’’tveva vuccati, tesu kosalesu janapade. Cārikaṃ caratīti aturitacārikāvasena janapadacārikaṃ carati. Mahatāti guṇamahattenapi mahatā, aparicchinnasaṅkhyattā saṅkhyāmahattenapi mahatā. Bhikkhusaṅghenāti diṭṭhisīlasāmaññasaṃhatena samaṇagaṇena. Saddhinti ekato. Maggā okkammāti maggato apakkamitvā. Aññataraṃ rukkhamūlanti ghanapattasākhāviṭapasampannassa sandacchāyassa mahato rukkhassa samīpasaṅkhātaṃ mūlaṃ.
第三节中提到“迦萨国”，是指名为迦萨的一国，此国诸王子皆属此地，故此地唯一被称为“迦萨”。他们在迦萨境内行走，如行者不断迁徙于国中。‘大’指虽未完全统计其数目亦甚多。说“比库僧团”是指持正见、严持戒律、恪守共同规则的出家僧团。‘信’是指一致信解。“通达道”指修行者通过步入圣道。提及某大树根者，是指有浓密叶影的大树下这棵树根之近旁。
Aññataro gopālakoti eko gogaṇarakkhako, nāmena pana nando nāma. So kira aḍḍho mahaddhano mahābhogo, yathā keṇiyo jaṭilo pabbajjāvasena, evaṃ anāthapiṇḍikassa goyūthaṃ rakkhanto gopālakattena rājapīḷaṃ apaharanto attano kuṭumbaṃ rakkhati. So kālena kālaṃ pañca gorase gahetvā, mahāseṭṭhissa santikaṃ āgantvā niyyātetvā satthu santikaṃ gantvā, satthāraṃ passati, dhammaṃ suṇāti, attano vasanaṭṭhānaṃ āgamanatthāya satthāraṃ yācati. Satthā tasseva ñāṇaparipākaṃ āgamayamāno agantvā, aparabhāge mahatā bhikkhusaṅghena parivuto janapadacārikaṃ caranto, ‘‘idānissa ñāṇaṃ paripakka’’nti ñatvā tassa vasanaṭṭhānassa avidūre maggā okkamma aññatarasmiṃ rukkhamūle nisīdi tassa āgamanaṃ āgamayamāno. Nandopi kho ‘‘satthā kira janapadacārikaṃ caranto ito āgacchatī’’ti sutvā, haṭṭhatuṭṭho vegena gantvā, satthāraṃ upasaṅkamitvā vanditvā katapaṭisanthāro ekamantaṃ nisīdi, athassa bhagavā dhammaṃ desesi. So sotāpattiphale patiṭṭhahitvā bhagavantaṃ nimantetvā sattāhaṃ pāyāsadānamadāsi, sattame divase bhagavā anumodanaṃ katvā pakkāmi. Tena vuttaṃ – ‘‘ekamantaṃ nisinnaṃ kho taṃ gopālakaṃ bhagavā dhammiyā kathāya sandassesi…pe… uṭṭhāyāsanā pakkāmī’’ti.
有一名为难陀者，是一位牧童，担任守护牛群的职责。此人极其贫穷且耽于出家，如同孤独施主所扶持的牛群一般，他通过牧牛守护这一职责，保护其家人安全。他时常带着五只牛，前去拜访一位显贵主人，前往佛陀处，与佛陀相会，虔敬朝礼，且选定一处静坐，与佛陀亲近。佛陀为他宣说教法，他闻得初果成就，便邀请佛陀住七日，七日内供养佛陀五味粥。佛陀于第七天给以称许，并准备离去。由此记载：“佛陀与那牧童同坐一处，正与他说法……起身安坐准备离去。”
Tattha sandassesīti ‘‘ime dhammā kusalā, ime dhammā akusalā’’tiādinā kusalādidhamme kammavipāke idhalokaparaloke paccakkhato dassento anupubbikathāvasāne cattāri ariyasaccāni sammā dassesi. Samādapesīti ‘‘saccādhigamāya ime nāma dhammā attani uppādetabbā’’ti sīlādidhamme sammā gaṇhāpetvā tesu taṃ patiṭṭhapesi. Samuttejesīti te dhammā samādinnā anukkamena bhāviyamānā nibbedhabhāgiyā hutvā tikkhavisadā yathā khippaṃ ariyamaggaṃ āvahanti, tathā sammā uttejesi sammadeva tejesi. Sampahaṃsesīti bhāvanāya pubbenāparaṃ visesabhāvadassanena cittassa pamodāpanavasena suṭṭhu pahaṃsesi. Apicettha sāvajjānavajjadhammesu dukkhādīsu ca sammohavinodanena sandassanaṃ, sammāpaṭipattiyaṃ pamādāpanodanena samādapanaṃ, cittassālasiyāpattivinodanena samuttejanaṃ, sammāpaṭipattisiddhiyā sampahaṃsanaṃ veditabbaṃ. Evaṃ so bhagavato sāmukkaṃsikāya dhammadesanāya sotāpattiphale patiṭṭhahi. Adhivāsesīti tena diṭṭhasaccena ‘‘adhivāsetu me, bhante bhagavā’’tiādinā nimantito kāyaṅgavācaṅgaṃ acopento citteneva adhivāsesi sādiyi. Tenevāha ‘‘tuṇhībhāvenā’’ti.
“宣说”意指佛陀通过“这些法，有善有不善”向他逐步清楚展示了善恶业及其果报，明确而正当地展现四圣谛。所谓“使立定”，意指佛陀令其明白，必须亲自出发修习戒法，坚定不移地受持并坚固正念。等到这法已成熟，他即带动其定力使其坚固，以使其迅速引导至圣道。其喜悦欢喜，使认知清晰完善。再也没有过去与未来的障碍，以断除诸烦恼；此中苦痛与执着都被摧毁，守正念，抛弃了外道与恶习，促使心意坚定，得以不断退却，完成善行。由此出现初果成就。牧人依此明了正见，寻求佛陀证明“其真实不可怀疑”，全身心呈现专注状态，身口意无所失失地皈依，就称“独处宁静”。
Appodakapāyāsanti nirudakapāyāsaṃ. Paṭiyādāpetvāti sampādetvā sajjetvā. Navañca sappinti navanītaṃ gahetvā tāvadeva vilīnaṃ maṇḍasappiñca paṭiyādāpetvā. Sahatthāti ādarajāto sahattheneva parivisanto. Santappesīti paṭiyattaṃ bhojanaṃ bhojesi. Sampavāresīti ‘‘alaṃ ala’’nti vācāya paṭikkhipāpesi. Bhuttāvinti katabhattakiccaṃ. Onītapattapāṇinti pattato apanītapāṇiṃ, ‘‘dhotapattapāṇi’’ntipi pāṭho, dhotapattahatthanti attho. Nīcanti anuccaṃ āsanaṃ gahetvā āsaneyeva nisīdanaṃ ariyadesavāsīnaṃ cārittaṃ, so pana satthu santike upacāravasena paññattassa dāruphalakāsanassa samīpe nisīdi. Dhammiyā kathāyātiādi sattame divase kataṃ anumodanaṃ sandhāya vuttaṃ . So kira sattāhaṃ bhagavantaṃ bhikkhusaṅghañca tattha vasāpetvā mahādānaṃ pavattesi. Sattame pana divase appodakapāyāsadānaṃ adāsi. Satthā tassa tasmiṃ attabhāve uparimaggatthāya ñāṇaparipākābhāvato anumodanameva katvā pakkāmi.
“点水粥”即“无水粥”，指放入粥中少量黄油和盐调味，经搅拌完成。黄油取自新鲜奶油，搅拌使其与粥融合。‘温柔地’如亲手适当照顾一般。‘恭敬’指恭顺地将食物奉献给佛。比库们坐于稍低的座位上，佛陀亲近时敬礼。他坐在特制的木板座位旁，邻近果德玛佛所住。第七天，佛陀给予认可并回赠礼物。随后，牧童在佛陀与比库僧团处留住了七日，奉行大布施义举。第七日，他再次赠粥奉献。佛陀于那时因尚未彻底圆满般涅槃知识，止于认可后，即离去。
Sīmantarikāyāti sīmantare, tassa gāmassa antaraṃ. Gāmavāsino kira ekaṃ taḷākaṃ nissāya tena saddhiṃ kalahaṃ akaṃsu. So te abhibhavitvā taṃ taḷākaṃ gaṇhi. Tena baddhāghāto eko puriso taṃ satthu pattaṃ gahetvā dūraṃ anugantvā ‘‘nivattāhi upāsakā’’ti vutte bhagavantaṃ vanditvā padakkhiṇaṃ katvā bhikkhusaṅghassa ca añjaliṃ katvā yāva dassanūpacārasamatikkamā dasanakhasamodhānasamujjalaṃ añjaliṃ sirasi paggayha paṭinivattitvā dvinnaṃ gāmānaṃ antare araññappadese ekakaṃ gacchantaṃ sarena vijjhitvā māresi. Tena vuttaṃ acirapakkantassa…pe… voropesī’’ti. Kenacideva karaṇīyena ohīyitvā pacchā gacchantā bhikkhū taṃ tathā mataṃ disvā bhagavato tamatthaṃ ārocesuṃ, taṃ sandhāya vuttaṃ ‘‘atha kho sambahulā bhikkhū’’tiādi.
所谓界内者，即边界之间，指村庄间的边界。传说村民因占据一水潭发生争执，彼此争吵不休。世尊遂出面干预，夺得该水潭。绑架打斗者中，有一人持世尊的法袈裟，尾随世尊远去时，被告诫说：“当回去吧，居士们。”他对世尊顶礼，绕行一周，向僧团行礼后，直到观礼礼数完毕，双手合十奉顶返回。随后，在两个村庄之间的林地被毒杀。对此，有言云：“不久即消亡，遭天谴。”后来，僧侣到来，发现情况后向世尊报告了此事，世尊因而说：“诸多僧侣……”
Etamatthaṃ viditvāti yasmā diṭṭhisampannaṃ ariyasāvakaṃ nandaṃ mārentena purisena ānantariyakammaṃ bahulaṃ apuññaṃ pasutaṃ, tasmā yaṃ corehi ca verīhi ca kattabbaṃ, tatopi ghorataraṃ imesaṃ sattānaṃ micchāpaṇihitaṃ cittaṃ karotīti imamatthaṃ jānitvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.
知晓此义者，即是明见的圣弟子难陀，因堕魔者所行诸多无功善，且多无益之业，故知盗贼仇敌应当如是对治。又盗贼仇敌所应为之事，较之此等众生愈为甚烈，因其心中造作邪恶而违害他人。世尊了知此意，发此偈言以昭示。
Tattha diso disanti dūsako dūsanīyaṃ coro coraṃ, disvāti vacanaseso. Yaṃ taṃ kayirāti yaṃ tassa anayabyasanaṃ kareyya, dutiyapadepi eseva nayo. Idaṃ vuttaṃ hoti – eko ekassa mittadubbhī coro puttadārakhettavatthugomahiṃsādīsu aparajjhanto yassa aparajjhati, tampi tatheva attani aparajjhantaṃ coraṃ disvā, verī vā pana kenacideva kāraṇena baddhaveraṃ veriṃ disvā attano kakkhaḷatāya dāruṇatāya yaṃ tassa anayabyasanaṃ kareyya, puttadāraṃ vā pīḷeyya, khettādīni vā nāseyya, jīvitā vā voropeyya , dasasu akusalakammapathesu micchāṭhapitattā micchāpaṇihitaṃ cittaṃ pāpiyo naṃ tato kare, naṃ purisaṃ pāpataraṃ tato kareyya. Vuttappakāro hi diso vā verī vā disassa vā verino vā imasmiṃyeva attabhāve dukkhaṃ vā uppādeyya, jīvitakkhayaṃ vā kareyya. Idaṃ pana akusalakammapathesu micchāṭhapitaṃ cittaṃ diṭṭheva dhamme anayabyasanaṃ pāpeti, attabhāvasatasahassesupi catūsu apāyesu khipitvā sīsamassa ukkhipituṃ na detīti.
其中，恶人显现，盗贼或敌人被称为“显现”。此处谓“为某所为”，即为其所行之恶及持之不舍者。此语义亦用在第二处。言及：某人若如同盗贼，强暴掠夺者，对子女、田地、庄园等施加伤害而不被发觉，则该盗贼及敌人之恶，观之亦不亚于此盗贼。此恶行如同折断自我头颅般之残忍，盗贼须以此恶行及意念为戒，不得为恶。被指出者无论为盗为敌，若致生苦、死乃至生命终结，皆为恶业所致。此由恶业苦果显现，虽短时间内将以头颅自裁亦不能避免。
Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释结束。
4. Yakkhapahārasuttavaṇṇanā四、《亚卡击打经》注释
§34
34. Catutthe kapotakandarāyanti evaṃnāmake vihāre. Tasmiṃ kira pabbatakandare pubbe bahū kapotā vasiṃsu, tena sā pabbatakandarā ‘‘kapotakandarā’’ti vuccati. Aparabhāge tattha katavihāropi ‘‘kapotakandarā’’tveva paññāyittha. Tena vuttaṃ – ‘‘kapotakandarāyanti evaṃnāmake vihāre’’ti. Juṇhāya rattiyāti sukkapakkharattiyaṃ. Navoropitehi kesehīti aciraohāritehi kesehi, itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Abbhokāseti yattha uparicchadanaṃ parikkhepo vā natthi, tādise ākāsaṅgaṇe.
第三十四。所谓鸽穴林，乃因名，谓此庙宇建在山中岩穴。昔日此山岩穴曾为无数鸽栖息地，故名“鸽穴林”。后建庙亦以此得名“鸽穴林”。大夜者，即夜晚之翼鸟。云“新换羽毛者”，意指脱落新生羽毛，彼时骨质渐硬，称为“坚骨之时”如同坚固之支撑。所谓空旷之处，谓无遮蔽物广袤如天空之地。
Tattha āyasmā sāriputto suvaṇṇavaṇṇo, āyasmā mahāmoggallāno nīluppalavaṇṇo. Ubhopi pana te mahātherā udiccabrāhmaṇajaccā kappānaṃ satasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ abhinīhārasampannā chaḷabhiññāpaṭisambhidāppattā mahākhīṇāsavā samāpattilābhino sattasaṭṭhiyā sāvakapāramiñāṇānaṃ matthakappattā etaṃ kapotakandaravihāraṃ upasobhayantā ekaṃ kanakaguhaṃ paviṭṭhā dve sīhā viya, ekaṃ vijambhanabhūmiṃ otiṇṇā dve byagghā viya, ekaṃ supupphitasālavanaṃ paviṭṭhā dve chaddantanāgarājāno viya, ekaṃ simbalivanaṃ paviṭṭhā dve supaṇṇarājāno viya, ekaṃ naravāhanayānaṃ abhiruḷhā dve vessavaṇā viya, ekaṃ paṇḍukambalasilāsanaṃ abhinisinnā dve sakkā viya, ekavimānabbhantaragatā dve mahābrahmāno viya, ekasmiṃ gaganaṭṭhāne ṭhitāni dve candamaṇḍalāni viya, dve sūriyamaṇḍalāni viya ca virociṃsu. Tesu āyasmā mahāmoggallāno tuṇhī nisīdi, āyasmā pana sāriputto samāpajji. Tena vuttaṃ – ‘‘aññataraṃ samādhiṃ samāpajjitvā’’ti.
此处比库长老沙利弗，肤色如金，长老大摩嘎剌那，肤色如蓝莲。两位大长老，乃北部婆罗门种，自所生百千众生中唯一无数恒河沙数众生曾受具足戒，拥有六通八解及阿拉汉果，已断尽烦恼，具足七十六种圣弟子彼岸智慧。彼等净化鸽穴林，在一金色岩穴中安居，如两狮比，越过吹号地，如两虎比，住满花香之树林，如象王遮盖之兽，有狮子林住两金翅鸟，有人车奔驰如两须弥天王，有青铜座椅如两萨咖神，有飞天宫殿藏于其中，有天空祥云如两月轮盘，有日轮盘照耀其间。沙利弗静坐，大摩嘎剌那入定。世尊赞曰：“已入异禅。”
Tattha aññataraṃ samādhinti upekkhābrahmavihārasamāpattiṃ. Keci ‘‘saññāvedayitanirodhasamāpatti’’nti vadanti, apare panāhu ‘‘āruppapādakaṃ phalasamāpatti’’nti. Imā eva hi tisso kāyarakkhaṇasamatthā samāpattiyo. Tattha nirodhasamāpattiyā samādhipariyāyasambhavo heṭṭhā vuttova, pacchimaṃyeva pana ācariyā vaṇṇenti. Uttarāya disāya dakkhiṇaṃ disaṃ gacchantīti uttarāya disāya yakkhasamāgamaṃ gantvā attano bhavanaṃ gantuṃ dakkhiṇaṃ disaṃ gacchanti. Paṭibhāti manti upaṭṭhāti mama. Manti hi paṭisaddayogena sāmiatthe upayogavacanaṃ, imassa sīse pahāraṃ dātuṃ cittaṃ me uppajjatīti attho. So kira purimajātiyaṃ there baddhāghāto, tenassa theraṃ disvā paduṭṭhacittassa evaṃ ahosi. Itaro pana sappaññajātiko, tasmā taṃ paṭisedhento ‘‘alaṃ sammā’’tiādimāha. Tattha mā āsādesīti mā ghaṭṭesi, mā pahāraṃ dehīti vuttaṃ hoti. Uḷāroti uḷārehi uttamehi sīlādiguṇehi samannāgato.
此为异禅者，即无欲梵行入定。或谓此为“想受灭尽入定”，或谓为“无色果定”。此三者皆为身护持之一种入定。关于灭尽定之起缘，前有说法，后被教师否定。曰北方即南方，谓北边众魔聚会赴而南行，取回其寝所。诗句曰“出谋划策奉主意，欲令头颅遭重击。”昔日一长者因绑架一名长老，见后误解其心恶。另一更慧者否定其说曰“非是正法”。因而嘱咐：“不可靠近”，“不可殴打”，“不可施狠手”。“乌拉”意谓以其最佳戒行称誉之。
Anādiyitvāti ādaraṃ akatvā, tassa vacanaṃ aggahetvā. Yasmā pana tassa vacanaṃ aggaṇhanto taṃ anādiyanto nāma hoti, tasmā vuttaṃ – ‘‘taṃ yakkhaṃ anādiyitvā’’ti. Sīse pahāraṃ adāsīti sabbathāmena ussāhaṃ janetvā ākāse ṭhitova sīse khaṭakaṃ adāsi, muddhani muṭṭhighātaṃ akāsīti attho. Tāva mahāti thāmamahattena tattakaṃ mahanto pahāro ahosi. Tena pahārenāti tena pahārena karaṇabhūtena. Sattaratananti pamāṇamajjhimassa purisassa ratanena sattaratanaṃ. Nāganti hatthināgaṃ. Osādeyyāti pathaviyaṃ osīdāpeyya nimujjāpeyya. ‘‘Osāreyyā’’tipi pāṭho, cuṇṇavicuṇṇaṃ kareyyāti attho. Aḍḍhaṭṭhamaratananti aḍḍhena aṭṭhannaṃ pūraṇāni aḍḍhaṭṭhamāni, aḍḍhaṭṭhamāni ratanāni pamāṇaṃ etassāti aḍḍhaṭṭhamaratano, taṃ aḍḍhaṭṭhamaratanaṃ. Mahantaṃ pabbatakūṭanti kelāsakūṭappamāṇaṃ vipulaṃ girikūṭaṃ. Padāleyyāti sakalikākārena bhindeyya. Api osādeyya, api padāleyyāti sambandho.
“不加礼敬”者，谓不尊重，不接纳对方的话。因为不接受那种话的人名为“不加礼敬”，故有语曰：“不敬那夜叉”。头上遭受击打，意味着经常产生奋发之心，头顶在空中受到敲击，捉握结茅，含聚胁击，意即用巨大的力量施以沉重打击。此处的‘重击’指用极大的力气用作武器。所谓“七宝”，是指中等身材男子所佩带的七种宝物。所谓“那伽”，是指象鼻大蛇。所谓“溶蚀”，意谓使大地融化下沉。“可溶蚀之地”又有“可分解”的意思。“可溶”、“可破”，意即全部砸碎破裂。所谓“八半宝”，是指用八半充满八十的宝数目，“八半宝”即指此宝数目。所谓“巍峨大山”，是指庞大广阔的山峰合抱。“可折断”，意谓彻底断裂。亦联织“可溶蚀”、“可折断”的意义。
Tāvadeva cassa sarīre mahāpariḷāho uppajji, so vedanāturo ākāse ṭhātuṃ asakkonto bhūmiyaṃ pati, taṅkhaṇaññeva aṭṭhasaṭṭhisahassādhikayojanasatasahassubbedhaṃ sinerumpi pabbatarājānaṃ sandhārentī catunahutādhikadviyojanasatasahassabahalā mahāpathavī taṃ pāpasattaṃ dhāretuṃ asakkontī viya vivaramadāsi. Avīcito jālā uṭṭhahitvā kandantaṃyeva taṃ gaṇhiṃsu, so kandanto vippalapanto pati. Tena vuttaṃ – ‘‘atha ca pana so yakkho ‘ḍayhāmi ḍayhāmī’ti vatvā tattheva mahānirayaṃ apatāsīti. Tattha apatāsīti apati.
当时此夜叉身心大痛，生起强烈苦恼，因痛苦无法在空中站立，跌落至地。那座高达八千六百由旬加上一百千由旬的巍峨山峰，如同墙垣般阻挡它。它像展开无法逃脱的网，发出哀啼般声响挣扎，因而跌倒受重创。据说此夜叉念诵“我要灼烧、我要灼烧”，遂即堕入大地狱中。此处“堕入”即指“堕落”。
Kiṃ pana so yakkhattabhāveneva nirayaṃ upagacchīti? Na upagacchi, yañhettha diṭṭhadhammavedanīyaṃ pāpakammaṃ ahosi, tassa balena yakkhattabhāve mahantaṃ dukkhaṃ anubhavi. Yaṃ pana upapajjavedanīyaṃ ānantariyakammaṃ, tena cutianantaraṃ niraye uppajjīti. Therassa pana samāpattibalena upatthambhitasarīrassa na koci vikāro ahosi. Samāpattito avuṭṭhitakāle hi taṃ yakkho pahari, tathā paharantaṃ dibbacakkhunā disvā āyasmā mahāmoggallāno dhammasenāpatiṃ upasaṅkami, upasaṅkamanasamakālameva ca dhammasenāpati samāpattito uṭṭhāsi. Atha naṃ mahāmoggallāno sarīravuttiṃ pucchi, sopissa byākāsi, tena vuttaṃ – ‘‘addasā kho āyasmā mahāmoggallāno…pe… api ca me sīsaṃ thokaṃ dukkha’’nti.
那么这夜叉凭什么性质堕入地狱？非真的亲自堕入。只是因为其所为恶业大，依此恶业之力，在夜叉身份中经历极大的痛苦。若为转生后的果报，且为临命终时具体的业果，随死后即生于地狱者。然因该比库具修行力量身躯被支撑，故没有明显病变。夜叉堕落时，遭受抽打。正当秋分时节，长老大摩嘎剌那见到天眼所见此情，亲近法军统帅而他同于此时现前起身。随后大摩嘎剌那询问该长老身体现状，长老如实所言：‘尊者大摩嘎剌那，我头部感到一处刺痛’。
Tattha thokaṃ dukkhanti thokaṃ appamattakaṃ madhurakajātaṃ viya me sīsaṃ dukkhitaṃ, dukkhappattanti attho. Dukkhādhiṭṭhānañhi sīsaṃ dukkhanti vuttaṃ. ‘‘Sīse thokaṃ dukkha’’ntipi pāṭho. Kathaṃ pana samāpattibalena sarīre upatthambhite therassa sīse thokampi dukkhaṃ ahosīti? Acireneva vuṭṭhitattā. Antosamāpattiyaṃ apaññāyamānadukkhañhi kāyanissitattā niddaṃ upagatassa makasādijanitaṃ viya paṭibuddhassa thokaṃ paññāyittha.
“刺痛”意谓感到异常疼痛，如同刺入甜蜜物一般，这是头部感受痛苦的意思。痛苦是头部受苦之体现。据文中有“头痛刺痛”之文。何以该长和尚具修行力量身躯被支撑时头部仍感刺痛？因在修行力量未退除时，习气未断、生理依附仍存在，睡眠之中因脑部发炎如蚂蚁咬溃之状才导致此处刺痛。
‘‘Mahābalena yakkhena tathā sabbussāhena pahaṭe sarīrepi vikāro nāma natthī’’ti acchariyabbhutacittajātena āyasmatā mahāmoggallānena ‘‘acchariyaṃ, āvuso sāriputtā’’tiādinā dhammasenāpatino mahānubhāvatāya vibhāvitāya sopissa ‘acchariyaṃ, āvuso moggallānā’’tiādinā iddhānubhāvamahantatāpakāsanāpadesena attano issāmacchariyāhaṅkārādimalānaṃ suppahīnataṃ dīpeti. Paṃsupisācakampi na passāmāti saṅkārakūṭādīsu vicaraṇakakhuddakapetampi na passāma. Iti adhigamappicchānaṃ aggabhūto mahāthero tasmiṃ kāle anāvajjanena tesaṃ adassanaṃ sandhāya vadati. Tenevāha ‘‘etarahī’’ti.
“据说强大夜叉以此种种奋发身躯的疾患变化，实则全无他病。”这是令人惊异的见解，由尊者大摩嘎剌那发起奇异之心。法军统帅则称赞大摩嘎剌那“令人惊异，尊者沙利子”，并以此表彰其神通之显，乃显现自我对他独有的神奇自负的熄灭。即使孟婆鬼也无法见见，因其执著狭隘，一无所见。由此可知此长老因追求解脱，超越世俗束缚，于此无不净处得以显现神奇。因此在那时无谤无罪地观见众生。长老由此说“实如是也”。
Bhagavā pana veḷuvane ṭhito ubhinnaṃ aggasāvakānaṃ imaṃ kathāsallāpaṃ dibbasotena assosi. Tena vuttaṃ – ‘‘assosi kho bhagavā’’tiādi, taṃ vuttatthameva.
世尊当时住于竹林精舍，听闻两位顶尖弟子之间的讨论对白，借由天耳通所获听说。于是说：“我已闻此。”此即经文中所传述之意境。
Etamatthaṃ viditvāti etaṃ āyasmato sāriputtassa samāpattibalūpagataṃ iddhānubhāvamahantataṃ viditvā. Imaṃ udānanti tasseva tādibhāvappattidīpakaṃ imaṃ udānaṃ udānesi.
所谓『了知此意』者，即知晓这是尊者沙利迦达的神通现前之大体验。此讽喻即发其意，发此讽喻者，乃为启发诸种此类境界的根本。
Tattha yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampatīti yassa khīṇāsavassa cittaṃ ekagghanasilāmayapabbatūpamaṃ sabbesaṃ iñjanānaṃ abhāvato vasībhāvappattiyāva ṭhitaṃ sabbehipi lokadhammehi nānupakampati na pavedhati. Idānissa akampanākāraṃ saddhiṃ kāraṇena dassetuṃ ‘‘viratta’’ntiādi vuttaṃ. Tattha virattaṃ rajanīyesūti virāgasaṅkhātena ariyamaggena rajanīyesu rāguppattihetubhūtesu sabbesu tebhūmakadhammesu virattaṃ, tattha sabbaso samucchinnarāganti attho. Kopaneyyeti paṭighaṭṭhānīye sabbasmimpi āghātavatthusmiṃ na kuppati na dussati na vikāraṃ āpajjati. Yassevaṃ bhāvitaṃ cittanti yassa yathāvuttassa ariyapuggalassa cittaṃ evaṃ vuttanayena tādibhāvāvahanabhāvena bhāvitaṃ. Kuto taṃ dukkhamessatīti taṃ uttamapuggalaṃ kuto sattato saṅkhārato vā dukkhaṃ upagamissati, na tādisassa dukkhaṃ atthīti attho.
此中所谓心如璞玉者，是指那坚定不动如磐石般的心，即无染污者心，如同坚固无裂的山岳，不被任何意冷扰。因其证得已断尽染污故，身心俱稳如磐，故不随世间一切事起动摇、不散乱。今当显此不动之相，依因缘共显，故名为『离欲』等。此处『离欲』指依圣道断除欲的无染诸境中，于一切根源欲生诸处完全断弃，而统摄此地境界之离欲。其义即是彻底断除世间爱欲烦恼。所谓不动之心，则是不生嗔憎之心，在一切破坏之境不生嗔怒、不恶逆、不变化。此乃圣者应有之心，依言说修习，生起如是心行引领。若已得如是修者，何由生苦？故殊胜圣者安住于其中，何由再受因造诸行之苦？故谓此人不生苦。
Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释结束。
5. Nāgasuttavaṇṇanā五、《龙经》注释
§35
35. Pañcame kosambiyanti kusumbena nāma isinā vasitaṭṭhāne māpitattā ‘‘kosambī’’ti evaṃladdhanāmake nagare. Ghositārāmeti ghositaseṭṭhinā kārite ārāme. Bhagavā ākiṇṇo viharatīti bhagavā sambādhappatto viharati. Kiṃ pana bhagavato sambādho atthi, saṃsaggo vāti? Natthi. Na hi koci bhagavantaṃ anicchāya upasaṅkamituṃ sakkoti. Durāsadā hi buddhā bhagavanto sabbattha ca anupalittattā. Hitesitāya pana sattesu anukampaṃ upādāya ‘‘mutto mocessāmī’’ti paṭiññānurūpaṃ caturoghanittharaṇatthaṃ aṭṭhannaṃ parisānaṃ attano santikaṃ kālena kālaṃ upasaṅkamanaṃ adhivāseti, sayañca mahākaruṇāsamussāhito kālaññū hutvā tattha upasaṅkamati, idaṃ sabbabuddhānaṃ āciṇṇaṃ, ayamidha ākiṇṇavihāroti adhippeto.
三十五、于名为拘萨（Kosambi）城，因一名为拘苏弥婆（Kosambī）者居住于此，称之为拘萨城。由有名呼彼城。功德长老公（Ghosita）建造林园。世尊如入居处，即为入静定之安住。何谓世尊入静？谓无系结诸缘。无也。盖无一人能违愿近顺世尊。佛陀极难得见于世间各处。为利益众生，生起悲悯，誓愿令众生解脱四重痛毒苦，故常适时前往诸众所处之所安心，乃至具大悲心者亦如是。此谓众佛所共现之清净入处，称为入静。
Idha pana kosambikānaṃ bhikkhūnaṃ kalahajātānaṃ satthā dīghītissa kosalarañño vatthuṃ āharitvā, ‘‘na hi verena verāni, sammantīdha kudācana’’ntiādinā (dha. pa. 5; ma. ni. 3.237; mahāva. 464) ovādaṃ adāsi, taṃ divasaṃ tesaṃ kalahaṃ karontānaṃyeva ratti vibhātā. Dutiyadivasepi bhagavā tameva vatthuṃ kathesi, taṃ divasampi tesaṃ kalahaṃ karontānaṃyeva ratti vibhātā. Tatiyadivasepi bhagavā tameva vatthuṃ kathesi, athaññataro bhikkhu bhagavantaṃ evamāha – ‘‘appossukko, bhante bhagavā, diṭṭhadhammasukhavihāramanuyutto viharatu, mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā’’ti. Satthā ‘‘pariyādinnacittā kho ime moghapurisā na dānime sakkā saññāpetuṃ, natthi cettha saññāpetabbā, yaṃnūnāhaṃ ekacārikavāsaṃ vaseyyaṃ, evaṃ ime bhikkhū kalahato oramissantī’’ti cintesi. Evaṃ tehi kalahakārakehi bhikkhūhi saddhiṃ ekavihāre vāsaṃ vinetabbābhāvato upāsakādīhi upasaṅkamanañca ākiṇṇavihāraṃ katvā vuttaṃ – ‘‘tena kho pana samayena bhagavā ākiṇṇo viharatī’’tiādi.
此时，拘萨众比库因生纷争，世尊将其诱导至长老拘萨拉国王之处，教诲曰『怨不还怨，世无和合』等言。彼日夜纷争不息。次日世尊复至彼处，仍聚众。第三日复至时，一比库向世尊言：『大师，请允我辈安住于见闻法乐之中，唯愿远离纷争、挑唆及争吵。』世尊心念曰：『此等无知人众，非我所能教化，唯有令其如独行止宿者，方免纷争不断。』尔时，令彼众和合同居一处，与在家众一同，遂说：『此时世尊如入静处安住』等语。
Tattha dukkhanti na sukhaṃ, anārādhitacittatāya na iṭṭhanti attho. Tenevāha ‘‘na phāsu viharāmī’’ti. Vūpakaṭṭhoti pavivekaṭṭho dūrībhūto. Tathā cintetvāva bhagavā pātova sarīrappaṭijagganaṃ katvā kosambiyaṃ piṇḍāya caritvā kañci anāmantetvā eko adutiyo gantvā kosalaraṭṭhe pālileyyake vanasaṇḍe bhaddasālamūle vihāsi. Tena vuttaṃ – ‘‘atha kho bhagavā pubbaṇhasamayaṃ…pe… bhaddasālamūle’’ti. Tattha sāmanti sayaṃ. Saṃsāmetvāti paṭisāmetvā. Pattacīvaramādāyāti etthāpi sāmanti padaṃ ānetvā yojetabbaṃ. Upaṭṭhāketi kosambinagaravāsino ghositaseṭṭhiādike upaṭṭhāke, vihāre ca aggupaṭṭhākaṃ āyasmantaṃ ānandaṃ anāmantetvā.
彼时彼众心苦不乐，因心无爱故对其意旨不悦。故而言『我不易住』。扶持者意为远离扰乱，远隔于彼。意念如此，世尊亲自起身，离去拘萨，外行乞食，不理人名，一往二往，至拘萨国帕利利亚水林，一树阴下住。时曰：『于是世尊于晨间……』于彼处安住。当时亦相互平等。所谓和合，即反和。取缗衣亦是举止摇唤。听意，城中居民及功德长老等为侍者，于居所设大安居持者安慰而住。
Evaṃ gate satthari pañcasatā bhikkhū āyasmantaṃ ānandaṃ āhaṃsu – ‘‘āvuso ānanda, satthā ekakova gato, mayaṃ anubandhissāmā’’ti. ‘‘Āvuso, yadā bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke ca anapaloketvā bhikkhusaṅghaṃ adutiyo gacchati, tadā ekacāraṃ carituṃ bhagavato ajjhāsayo, sāvakena nāma satthu ajjhāsayānurūpaṃ paṭipajjitabbaṃ, tasmā na imesu divasesu bhagavā anugantabbo’’ti nivāresi, sayampi nānugacchi.
如此时，五百众比库集会，向尊者阿难敬言：『朋友阿难，世尊今出门独行，我等愿追随同行。』阿难答曰：『朋友，世尊每当退坐入静，取缗衣，安住无言之处，不瞻视僧众，独自前行时，须达成一行，须依教之法实行，因此此数日不可随行。』自言此后不随行而止步。
Anupubbenāti anukkamena, gāmanigamapaṭipāṭiyā cārikaṃ caramāno ‘‘ekacāravāsaṃ tāva vasamānaṃ bhikkhuṃ passissāmī’’ti bālakaloṇakāragāmaṃ gantvā tattha bhaguttherassa sakalaṃ pacchābhattañceva tiyāmañca rattiṃ ekacāravāse ānisaṃsaṃ kathetvā punadivase tena pacchāsamaṇena piṇḍāya caritvā taṃ tattheva nivattetvā ‘‘samaggavāsaṃ vasamāne tayo kulaputte passissāmī’’ti pācīnavaṃsamigadāyaṃ gantvā tesampi sakalarattiṃ samaggavāse ānisaṃsaṃ kathetvā tepi tattheva nivattetvā ekakova pālileyyagāmaṃ sampatto. Pālileyyagāmavāsino paccuggantvā bhagavato dānaṃ datvā pālileyyagāmassa avidūre rakkhitavanasaṇḍo nāma atthi, tattha bhagavato paṇṇasālaṃ katvā ‘‘ettha bhagavā vasatū’’ti yācitvā vāsayiṃsu. Bhaddasāloti pana tattheko manāpo bhaddako sālarukkho, bhagavā taṃ gāmaṃ upanissāya vanasaṇḍe paṇṇasālasamīpe tasmiṃ rukkhamūle vihāsi. Tena vuttaṃ – ‘‘pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle’’ti.
循序渐进，循规蹈矩，行走乡里乡镇之间的通衢道上，行者行走时思惟『暂时安住一处独行比库』。于是便前往儿童秽谤之村，抵达后便将那位尊者过去和现在及未来三夜，在唯一住所中行持的因缘详加阐说。翌日由那尊者持钵乞食，回至此处。当时又赴南边新村，与南村住者同住同眠，将三人同住一处的因缘详说，令其返回。然后再单独前往帕利耶村。抵达帕利耶村向住民乞食，布施已受后，在不远处有一名为护林林所的小林。尊者在此建造五十个禅堂，并托人请求「让我在这里安住」。然而此地有一棵叫“守宝柳”的大树，为当地村民所珍视，世尊以该村作为依止，于林所禅堂旁一树下住。由此传说：「守宝柳树下，帕利耶村护林林中，世尊常住。」
Hatthināgoti mahāhatthī yūthapati. Hatthikalabhehīti hatthipotakehi. Hatthicchāpehīti khīrūpagehi daharahatthipotakehi, ye ‘‘bhiṅkā’’tipi vuccanti. Chinnaggānīti purato purato gacchantehi tehi hatthiādīhi chinnaggāni khāditāvasesāni khāṇusadisāni khādati. Obhaggobhagganti tena hatthināgena uccaṭṭhānato bhañjitvā bhañjitvā pātitaṃ. Assa sākhābhaṅganti etassa santakaṃ sākhābhaṅgaṃ te khādanti. Āvilānīti tehi paṭhamataraṃ otaritvā pivantehi āluḷitattā āvilāni kaddamamissāni pānīyāni pivati. Ogāhāti titthato. ‘‘Ogāha’’ntipi pāḷi. Assāti hatthināgassa. Upanighaṃsantiyoti ghaṭṭentiyo, upanighaṃsiyamānopi attano uḷārabhāvena na kujjhati, tena tā taṃ ghaṃsantiyeva. Yūthāti hatthighaṭā.
象蛇者，即象群的首领。所谓“象群之母”乃象母群。所谓“象族”，是指幼象群，其又称“象族弟子”等。所谓“断耳象”，指前行象及其他象群中受伤断耳及残损之象。所谓“折枝”，是指象群破坏树枝时折断，折落至地上的树枝。所谓“象枝破坏”，即破折的树枝，这些被象群咀嚼。所谓“饮水池”，指它们首先涉水饮用、洁净的水坑、池塘。所谓“涉水”，指象群经由渡水之处。象窝即象群聚集之所。所谓象群，是指象的群落。
Yena bhagavā tenupasaṅkamīti so kira hatthināgo yūthavāse ukkaṇṭhito taṃ vanasaṇḍaṃ paviṭṭho tattha bhagavantaṃ disvā ghaṭasahassena nibbāpitasantāpo viya nibbuto hutvā pasannacitto bhagavato santike aṭṭhāsi, tato paṭṭhāya vattasīse ṭhatvā bhaddasālassa paṇṇasālāya ca samantato appaharitakaṃ katvā sākhābhaṅgehi sammajjati, bhagavato mukhadhovanaṃ deti, nhānodakaṃ āharati, dantakaṭṭhaṃ deti, araññato madhurāni phalāni āharitvā satthu upaneti, satthā tāni paribhuñjati . Tena vuttaṃ – ‘‘tatra sudaṃ so hatthināgo yasmiṃ padese bhagavā viharati, taṃ padesaṃ appaharitañca karoti, soṇḍāya bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpetī’’ti. Soṇḍāya dārūni āharitvā aññamaññaṃ ghaṃsitvā aggiṃ uṭṭhāpetvā dārūni jālāpetvā tattha pāsāṇakhaṇḍāni tāpetvā tāni daṇḍakehi pavaṭṭetvā soṇḍiyaṃ khipitvā udakassa tattabhāvaṃ ñatvā bhagavato santikaṃ upagantvā tiṭṭhati, bhagavā ‘‘hatthināgo mama nhānaṃ icchatī’’ti tattha gantvā nhānakiccaṃ karoti, pānīyepi eseva nayo. Tasmiṃ pana sītale sañjāte upasaṅkamati, taṃ sandhāya vuttaṃ – ‘‘soṇḍāya bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpetī’’ti.
有一次，世尊被象蛇率领的象群恭敬迎接，象蛇充满敬意不安地进入林荫中，见到世尊后，如同灭火的余灰渐渐熄灭，心情安详而平静，止于世尊旁。然后它回头立于禅堂旁，将折断的树枝摆放整齐，保持环境整洁，向世尊送水洗浴，献上牙枝，还带来林中的甜美果实供养。世尊受用这些供养。传说称：「此地象蛇常住，且勤于打理世尊所居之处，悉心照顾世尊的饮食与饮水。」象蛇拾取木材互相敲击，生火焚烧，点燃并用石头调节火势，将所用木材排列规整，充分知晓水性与火性，前来守护并照顾世尊。世尊于是说：「象蛇喜欢洗浴」。世尊遂在此地沐浴，饮水亦由象蛇呈上。天气转凉时，象蛇亲自送来水与供养，世尊得以温暖。
Atha kho bhagavato rahogatassātiādi ubhinnaṃ mahānāgānaṃ vivekasukhapaccavekkhaṇadassanaṃ, taṃ vuttatthameva. Attano ca pavivekaṃ viditvāti kehici anākiṇṇabhāvaladdhaṃ kāyavivekaṃ jānitvā, itare pana vivekā bhagavato sabbakālaṃ vijjantiyeva.
后来，关于世尊及其他大象蛇的离群寂处之安乐观察得见，所说即是此意。或说世尊自知离群清净，由于断除纠缠烦恼而生的身心寂静，其他离群清净则为众所周知，世尊在任何时候都显现出此种境界。
Imaṃudānanti imaṃ attano hatthināgassa ca pavivekābhiratiyā samānajjhāsayabhāvadīpanaṃ udānaṃ udānesi.
此“因世尊及象蛇离群清静痴喜而生的共同知见”称为“此段因缘启示歌颂”。
Tatthāyaṃ saṅkhepattho – etaṃ īsādantassa rathaīsāsadisadantassa hatthināgassa cittaṃ nāgena buddhanāgassa cittena sameti saṃsandati. Kathaṃ sameti ce? Yadeko ramatī vane yasmā buddhanāgo ‘‘ahaṃ kho pubbe ākiṇṇo vihāsi’’nti purimaṃ ākiṇṇavihāraṃ jigucchitvā vivekaṃ upabrūhayamāno idāni yathā eko adutiyo vane araññe ramati abhiramati, evaṃ ayampi hatthināgo pubbe attano hatthiādīhi ākiṇṇavihāraṃ jigucchitvā vivekaṃ upabrūhayamāno idāni eko asahāyo vane araññe ramati abhiramati. Tasmāssa cittaṃ nāgena sameti tassa cittena sametīti katvā ekībhāvaratiyā ekasadisaṃ hotīti attho.
此处略说缘起：这是象蛇，名为“易怒破牙蛇”，其心与佛陀象蛇心相会契合。如何契合呢？象蛇昔时居先前寂处林，厌弃先前居处及周边环境，寻求清净增益，如今在另一样陌生而宁静的林中栖居，安然喜乐。象蛇亦如是，厌离先前由象及其他象群占据的居所，厌弃人群，寻求身心清净安乐，现安乐于无助孤林。此即象蛇心与佛陀象蛇心的契合，彼此「合流一理」，同归一趣。
Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释结束。
6. Piṇḍolasuttavaṇṇanā六、《宾多纳经》注释
§36
36. Chaṭṭhe piṇḍolabhāradvājoti piṇḍaṃ ulamāno pariyesamāno pabbajitoti piṇḍolo. So kira parijiṇṇabhogo brāhmaṇo hutvā mahantaṃ bhikkhusaṅghassa lābhasakkāraṃ disvā piṇḍatthāya nikkhamitvā pabbajito. So mahantaṃ kapallaṃ ‘‘patta’’nti gahetvā carati, kapallapūraṃ yāguṃ pivati, bhattaṃ bhuñjati, pūvakhajjakañca khādati. Athassa mahagghasabhāvaṃ satthu ārocesuṃ. Satthā tassa pattatthavikaṃ nānujāni, heṭṭhāmañce pattaṃ nikkujjitvā ṭhapeti, so ṭhapentopi ghaṃsentova paṇāmetvā ṭhapeti, gaṇhantopi ghaṃsentova ākaḍḍhitvā gaṇhāti. Taṃ gacchante gacchante kāle ghaṃsanena parikkhīṇaṃ, nāḷikodanamattasseva gaṇhanakaṃ jātaṃ. Tato satthu ārocesuṃ, athassa satthā pattatthavikaṃ anujāni. Thero aparena samayena indriyabhāvanaṃ bhāvento aggaphale arahatte patiṭṭhāsi. Iti so pubbe savisesaṃ piṇḍatthāya ulatīti piṇḍolo, gottena pana bhāradvājoti ubhayaṃ ekato katvā ‘‘piṇḍolabhāradvājo’’ti vuccati.
三十六、所谓宾多纳帕拉德瓦迦，即边搜行乞食施的宾多纳。此人原为婆罗门，获得丰富的施舍资具后，见得大比库僧团的福德和敬重，便离家出家。他顶着显著的大头发，即所谓“帕塔”，行走乞食，饮用发酵的食物，食用所受饭食，也吃前日剩余的食物。他性情豪爽，善于与尊者们商议。尊者们对他的乞食布施法不以为然，有时将他的饭食扔掉，有时即便他放置食物，也会被踢散；即使他收着不放，也常被强行拉扯。在如此反复的驱赶之下，他的乞食布施几近枯竭，像只剩吸管容量的水管一般稀少。由此尊者们对他的乞食布施法也表示了认可。后来有一位长老在修习根领域禅定后，证得阿拉汉果。由此，他以前在乞食方面所有的特别行为被一一翻转。宾多纳以其家族名“帕拉德瓦迦”连结，自此合称为“宾多纳帕拉德瓦迦”。
Āraññakoti gāmantasenāsanapaṭikkhipanena araññe nivāso assāti āraññako, āraññakadhutaṅgaṃ samādāya vattantassetaṃ nāmaṃ. Tathā bhikkhāsaṅkhātānaṃ āmisapiṇḍānaṃ pāto piṇḍapāto, parehi dinnānaṃ piṇḍānaṃ patte nipatananti attho. Piṇḍapātaṃ uñchati taṃ taṃ kulaṃ upasaṅkamanto gavesatīti piṇḍapātiko, piṇḍāya vā patituṃ carituṃ vatametassāti piṇḍapātī, piṇḍapātīyeva piṇḍapātiko. Saṅkārakūṭādīsu paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena paṃsukūlaṃ viyāti paṃsukūlaṃ, paṃsu viya vā kucchitabhāvaṃ ulati gacchatīti paṃsukūlaṃ, paṃsukūlassa dhāraṇaṃ paṃsukūlaṃ, taṃ sīlaṃ etassāti paṃsukūliko. Saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhātāni tīṇi cīvarāni ticīvaraṃ, ticīvarassa dhāraṇaṃ ticīvaraṃ, taṃ sīlaṃ etassāti tecīvariko. Appicchotiādīnaṃ padānaṃ attho heṭṭhā vuttoyeva.
所谓荒野者，指舍弃乡村居所而生活于林野之地的出家人，因弃绝乡野依止故名。又带具荒野特征的行为亦称此名。比库们所受施食称为“外施食”，是他人所供施的外物饭食。乞食的人逐户前往，打量各家门，寻找可施舍之食，称为乞食者、或乞食人、或专一乞食者。尘堆是指灾毁灰烬略有堆立之形，亦如尘埃那样扬起散布。尘堆是秉持戒律者之隠喻，称为“尘堆者”。三衣即桑嘎帝（袈裟）、上衣、下衣三件衣物，持用三衣者即持衣者。未明示之足（未明言的足迹等），意思如前所说。
Dhutavādoti dhuto vuccati dhutakileso puggalo, kilesadhunanakadhammo vā. Tattha atthi dhuto, na dhutavādo, atthi na dhuto, dhutavādo, atthi neva dhuto, na dhutavādo, atthi dhuto ceva, dhutavādo cāti idaṃ catukkaṃ veditabbaṃ. Tesu yo sayaṃ dhutadhamme samādāya vattati, na paraṃ tadatthāya samādapeti, ayaṃ paṭhamo. Yo pana sayaṃ na dhutadhamme samādāya vattati, paraṃ samādapeti, ayaṃ dutiyo. Yo ubhayarahito, ayaṃ tatiyo. Yo pana ubhayasampanno, ayaṃ catuttho. Evarūpo ca āyasmā piṇḍolabhāradvājoti. Tena vuttaṃ ‘‘dhutavādo’’ti. Ekadesasarūpekasesavasena hi ayaṃ niddeso yathā taṃ ‘‘nāmarūpa’’nti.
所谓污具论者，是污垢缠身的个人，又称为烦恼聚积负重者。此处有四种情况：一者身为污垢而未是污垢论者；二者非污垢但为污垢论者；三者既非法污垢又非法污垢论者；四者即是污垢又是污垢论者。诸位尊者宾多纳帕拉德瓦迦即是如此，如同过去所言“污具论者”。此比喻与“名色”说法相似。
Adhicittamanuyuttoti ettha aṭṭhasamāpattisampayogato arahattaphalasamāpattisampayogato vā cittassa adhicittabhāvo veditabbo, idha pana ‘‘arahattaphalacitta’’nti vadanti. Taṃtaṃsamāpattīsu samādhi eva adhicittaṃ, idha pana arahattaphalasamādhi veditabbo. Keci pana ‘‘adhicittamanuyuttena, bhikkhave, bhikkhunā kālena kālaṃ tīṇi nimittāni manasi kātabbānīti etasmiṃ adhicittasutte (a. ni. 3.103) viya samathavipassanācittaṃ adhicittanti idhādhippeta’’nti vadanti, taṃ na sundaraṃ. Purimoyevattho gahetabbo.
所谓高级心也，此处应理解为与八种禅定相应，或与阿拉汉果位相应的心之高级状态，此在此处称为“阿拉汉果心”。于这些“果位禅定”中，禅定本身即为高级心。有人说“尊者们，禅定与观照各种境界同时应在三种相应的时间内反复观想”，这被称为高级心。但此说不佳，宜采古义。
Etamatthaṃviditvāti etaṃ āyasmato piṇḍolabhāradvājassa adhiṭṭhānaparikkhārasampadāsampannaṃ adhicittānuyogasaṅkhātaṃ atthaṃ sabbākārato viditvā. Evaṃ ‘‘adhicittānuyogo mama sāsanānuṭṭhāna’’nti dīpento imaṃ udānaṃ udānesi.
所谓了知此义，指尊者宾多纳帕拉德瓦迦明了禅定所缘的具足与禅定所生起的高级心作用，从各方面彻底洞察此义。由德点亮自己教法，宣说此偈言：“高级心的应用即是我佛法的兴盛”。
Tattha anūpavādoti vācāya kassacipi anupavadanaṃ. Anūpaghātoti kāyena kassaci upaghātākaraṇaṃ. Pātimokkheti ettha pātimokkhapadassa attho heṭṭhā nānappakārehi vutto, tasmiṃ pātimokkhe. Sattannaṃ āpattikkhandhānaṃ avītikkamalakkhaṇo saṃvaro. Mattaññutāti paṭiggahaṇaparibhogavasena pamāṇaññutā. Pantañca sayanāsananti vivittaṃ saṅghaṭṭanavirahitaṃ senāsanaṃ. Adhicitte ca āyogoti aṭṭhannaṃ samāpattīnaṃ adhigamāya bhāvanānuyogo.
其中，所谓无言，是指未以语言反驳他人；无身害，是指不会以身行加害；《巴提摩卡戒经》中有关各种戒律多有说法，其内涵广泛别说，均涵盖其中。七种违戒集合之处的自持，则是限度掌握。无竞量指谨慎持守的不逾度。寮舍床榻皆指偏僻无群聚分离的居处。关于高级心的修习，指具备八种禅定所达成的心的浸持与培养。
Aparo nayo – anūpavādoti kassacipi uparujjhanavacanassa avadanaṃ. Tena sabbampi vācasikaṃ sīlaṃ saṅgaṇhāti. Anūpaghātoti kāyena kassaci upaghātassa paraviheṭhanassa akaraṇaṃ. Tena sabbampi kāyikaṃ sīlaṃ saṅgaṇhāti. Yādisaṃ panidaṃ ubhayaṃ buddhānaṃ sāsanantogadhaṃ hoti, taṃ dassetuṃ – ‘‘pātimokkhe ca saṃvaro’’ti vuttaṃ. Casaddo nipātamattaṃ. Pātimokkhe ca saṃvaroti pātimokkhasaṃvarabhūto anūpavādo anūpaghāto cāti attho.
“非毁谤”者，谓对他人催促骂责语言的禁止。由此，涵盖所有口业戒律。非身骂者，则是不以身行加害他者之行为。因而涵盖所有身业戒律。此二者合于佛陀教法之总纲，故为表明此义言：“戒律守护也”，意即戒律中包含的非毁谤与非身骂之禁止。
Atha vā pātimokkheti adhikaraṇe bhummaṃ. Pātimokkhe nissayabhūte saṃvaro. Ko pana soti? Anūpavādo anūpaghāto. Upasampadavelāyañhi avisesena pātimokkhasīlaṃ samādinnaṃ nāma hoti, tasmiṃ pātimokkhe ṭhitassa tato paraṃ upavādūpaghātānaṃ akaraṇavasena saṃvaro, so anūpavādo anūpaghāto cāti vutto.
又者，此戒律之总纲即为戒律。守护戒律即守护戒律之净洁。何者为守护纯净？即非毁谤与非身骂。出家受具足戒时，特受戒律，所守净戒即在戒律中。因守护戒律意止不毁谤不身骂，故亦谓此即非毁谤非身骂也。
Atha vā pātimokkheti nipphādetabbe bhummaṃ yathā ‘‘cetaso avūpasamo ayonisomanasikārapadaṭṭhāna’’nti (saṃ. ni. 5.232). Tena pātimokkhena sādhetabbo anūpavādo anūpaghāto, pātimokkhasaṃvarasaṅgahito anūpavādo anūpaghātoicceva attho. Saṃvaroti iminā pana satisaṃvaro , ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti imesaṃ catunnaṃ saṃvarānaṃ gahaṇaṃ, pātimokkhasādhanaṃ idaṃ saṃvaracatukkaṃ.
又者，戒律亦为应废除之总纲，如经训说“心之不动、无非正念之境”者。由此戒律中当成就非毁谤非身骂，故非毁谤非身骂合于戒律守护之义。守护者此乃正念守护、智慧守护、忍耐守护、精进守护──此四守护之涵摄，故此四守护聚合即戒律守护四法也。
Mattaññutā ca bhattasminti pariyesanapaṭiggahaṇaparibhogavissajjanānaṃ vasena bhojane pamāṇaññutā. Pantañca sayanāsananti bhāvanānukūlaṃ araññarukkhamūlādivivittasenāsanaṃ. Adhicitte ca āyogoti sabbacittānaṃ adhikattā uttamattā adhicittasaṅkhāte arahattaphalacitte sādhetabbe tassa nipphādanatthaṃ samathavipassanābhāvanāvasena āyogo. Etaṃ buddhāna sāsananti etaṃ parassa anūpavadanaṃ, anūpaghātanaṃ, pātimokkhasaṃvaro , pariyesanapaṭiggahaṇādīsu mattaññutā, vivittavāso, yathāvuttaadhicittānuyogo ca buddhānaṃ sāsanaṃ ovādo anusiṭṭhīti attho. Evaṃ imāya gāthāya tisso sikkhā kathitāti veditabbā.
适量是指饮食节制，即避免索求及执着之用度而饮食节制。床席则为适宜修行之处所。如荒野、树根等开阔之安座。心念专注则为诸心之最尊、最高，依此专注令阿拉汉果智习得灭心之目的，借由止观修习之资粮，谓之投入。此为佛陀教法之精要，包含对非毁谤非身骂、戒律守护、节制饮食及独居生活，同时依止心念专注修行之教诫。由此可知此偈所示三重修学法。
Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。
7. Sāriputtasuttavaṇṇanā7. 沙利子经注释
§37
37. Sattame apubbaṃ natthi. Gāthāya adhicetasoti adhicittavato, sabbacittānaṃ adhikena arahattaphalacittena samannāgatassāti attho. Appamajjatoti na pamajjato, appamādena anavajjadhammesu sātaccakiriyāya samannāgatassāti vuttaṃ hoti. Muninoti ‘‘yo munāti ubho loke, muni tena pavuccatī’’ti (dha. pa. 269; cūḷani. mettagūmāṇavapucchāniddesa 21) evaṃ ubhayalokamunanena monaṃ vuccati ñāṇaṃ, tena arahattaphalañāṇasaṅkhātena ñāṇena samannāgatattā vā khīṇāsavo muni nāma, tassa munino. Monapathesu sikkhatoti arahattañāṇasaṅkhātassa monassa pathesu sattatiṃsabodhipakkhiyadhammesu tīsu vā sikkhāsu sikkhato. Idañca pubbabhāgappaṭipadaṃ gahetvā vuttaṃ. Pariniṭṭhitasikkho hi arahā, tasmā evaṃ sikkhato, imāya sikkhāya munibhāvaṃ pattassa muninoti evamettha attho daṭṭhabbo. Yasmā ca etadeva, tasmā heṭṭhimamaggaphalacittānaṃ vasena adhicetaso, catusaccasambodhapaṭipattiyaṃ appamādavasena appamajjato, maggañāṇasamannāgamena muninoti evametesaṃ tiṇṇaṃ padānaṃ attho yujjatiyeva. Atha vā ‘‘appamajjato sikkhato’’ti padānaṃ hetuatthatā daṭṭhabbā appamajjanahetu sikkhanahetu ca adhicetasoti.
三七无前句。偈中「adhicetas」意为以诸心中最优者、阿拉汉果智相配备的人心。『不放逸』为不懈怠，指以不放逸安住纯净法，勤勉精进之功用。圣者即天眼通句言：“世间双重智者谓为圣者”（此处引自《中部》及相关注释）。此为能入灭者，凭此果智，又称为圣者。于圣智道路，于三十七菩提分法三要或数教法中修学。此乃先前所证法之继续。圆满修学者乃阿拉汉，因而修此教法便成为圣者。所谓圣者乃基于此三重教法。因依此身心觉悟果之心，正确证得四圣谛得道境界而成圣者。又偈中“不懈怠修学”之因缘表明“心之最优”者即为修习因缘。
Sokā na bhavanti tādinoti tādisassa khīṇāsavamunino abbhantare iṭṭhaviyogādivatthukā sokā cittasantāpā na honti. Atha vā tādinoti tādilakkhaṇasamannāgatassa evarūpassa munino sokā na bhavantīti ayamettha attho. Upasantassāti rāgādīnaṃ accantūpasamena upasantassa. Sadā satīmatoti sativepullappattiyā niccakālaṃ satiyā avirahitassa.
“无忧无恼”等句意指此圣者已断烦恼，心中无有苦恼痛苦。又“如此者”即指断尽烦恼之圣者。于圣者内心无忧无苦，“安住”即指断除贪嗔等烦恼而心平正静。永远具足正念者，谓以不断断之念力恒住如实现观。
Ettha ca ‘‘adhicetaso’’ti iminā adhicittasikkhā, ‘‘appamajjato’’ti etena adhisīlasikkhā, ‘‘munino monapathesu sikkhato’’ti etehi adhipaññāsikkhā. ‘‘Munino’’ti vā etena adhipaññāsikkhā, ‘‘monapathesu sikkhato’’ti etena tāsaṃ lokuttarasikkhānaṃ pubbabhāgapaṭipadā, ‘‘sokā na bhavantī’’tiādīhi sikkhāpāripūriyā ānisaṃso pakāsitoti veditabbaṃ. Sesaṃ vuttanayameva.
这里所谓“adhicetaso”者，谓以此为上意之修习，称为“加强心念的修学”；“appamajjato”者，以此为精进清净之修学，谓之“加强戒律的修学”；“munino monapathesu sikkhato”者，以此为智者在独修正道的修习，是谓“加强智慧的修学”。“munino”亦即加强智慧的修习；“monapathesu sikkhato”者，乃彼等世间出世间修行之初步阶段。由“忧无复生”等修学圆满之相，得以明知此义。此说明已尽述完毕。
Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。
8. Sundarīsuttavaṇṇanā8. 孙德莉经注释
§38
38. Aṭṭhame sakkatotiādīnaṃ padānaṃ attho heṭṭhā vaṇṇitoyeva. Asahamānāti na sahamānā, usūyantāti attho. Bhikkhusaṅghassa ca sakkāraṃ asahamānāti sambandho.
第38条“aṭṭhame sakkatoti”等诸词义，已于下文详述。所谓“不自安”即不安忍之意，“嫉妒”为含义。就比库僧团之敬重而言，不自安指相互猜忌。
Sundarīti tassā nāmaṃ. Sā kira tasmiṃ kāle sabbaparibbājikāsu abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, teneva sā ‘‘sundarī’’ti paññāyittha. Sā ca anatītayobbanā asaṃyatasamācārāva hoti, tasmā te sundariṃ paribbājikaṃ pāpakamme uyyojesuṃ. Te hi aññatitthiyā buddhuppādato paṭṭhāya sayaṃ hatalābhasakkārā heṭṭhā akkosasuttavaṇṇanāyaṃ āgatanayena bhagavato bhikkhusaṅghassa ca uḷāraṃ aparimitaṃ lābhasakkāraṃ pavattamānaṃ disvā issāpakatā ekato hutvā sammantayiṃsu – mayaṃ samaṇassa gotamassa uppannakālato paṭṭhāya naṭṭhā hatalābhasakkārā, na no koci atthibhāvampi jānāti, kiṃ nissāya nu kho loko samaṇe gotame abhippasanno uḷāraṃ sakkārasammānaṃ upanetīti? Tattheko āha – ‘‘uccākulappasuto asambhinnāya mahāsammatappaveṇiyā jāto’’ti, aparo ‘‘abhijātiyaṃ tassa anekāni acchariyāni pātubhūtānī’’ti, añño ‘‘kāladevilaṃ vandāpetuṃ upanītassa pādā parivattitvā tassa jaṭāsu patiṭṭhitā’’ti, aparo ‘‘vappamaṅgalakāle jambucchāyāya sayāpitassa vītikkantepi majjhanhike jambucchāyā aparivattitvā ṭhitā’’ti, añño ‘‘abhirūpo dassanīyo pāsādiko rūpasampattiyā’’ti, aparo ‘‘jiṇṇāturamatapabbajitasaṅkhātanimitte disvā saṃvegajāto āgāminaṃ cakkavattirajjaṃ pahāya pabbajito’’ti. Evaṃ aparimāṇakāle sambhataṃ anaññasādhāraṇaṃ bhagavato puññañāṇasambhāraṃ ukkaṃsapāramippattaṃ nirupamaṃ sallekhappaṭipadaṃ anuttarañca ñāṇapahānasampadādibuddhānubhāvaṃ ajānantā attanā yathādiṭṭhaṃ yathāsutaṃ dharamānaṃ taṃ taṃ bhagavato bahumānakāraṇaṃ kittetvā abahumānakāraṇaṃ pariyesitvā apassantā ‘‘kena nu kho kāraṇena mayaṃ samaṇassa gotamassa ayasaṃ uppādetvā lābhasakkāraṃ nāseyyāmā’’ti. Tesu eko tikhiṇamantī evamāha – ‘‘ambho imasmiṃ sattaloke mātugāmasukhe asattasattā nāma natthi, ayañca samaṇo gotamo abhirūpo devasamo taruṇo, attano samarūpaṃ mātugāmaṃ labhitvā sajjeyya. Athāpi na sajjeyya, janassa pana saṅkiyo bhaveyya, handa mayaṃ sundariṃ paribbājikaṃ tathā uyyojema, yathā samaṇassa gotamassa ayaso pathaviyaṃ patthareyyā’’ti.
“Sundarī”者，即其名。此女于当时诸游方比库中，具备美好、可观与悦目之特质，故名为“美丽者”。她无昔年老衰，行为不端，故被那些坏人诽谤。彼等因对他教徒心生嫉妒及打击报复，欲毁谤世尊及比库僧团的广大无量的利益和敬重。见此，遂结怨而敌视世尊比库僧团。然吾等自释迦摩尼比库尊者出世以来，不曾失去那无上利益与敬重。世人不知因何缘由而欲除灭吾等世尊身上的利益敬重？其一人曰：“此尊如来，出于尊贵家族，生于贤善之乡”；又一人曰：“此尊具无数神迹异事”；又一人曰：“曾被天神用莲足抚抚头顶”；复一人曰：“吉祥时节，披荫树下卧止，未曾挪移位置”；复一人曰：“容颜美丽，可观悦目，具足庄严”；又一人曰：“其由老弱众生放弃王位，出家修行而生起恻隐心”。此等非凡殊胜，显见世尊之清净广善，得无上善知识之智慧，无有可比。无知者却妄计诋毁，由此尊敬与非敬正对照而相悖。彼等有一恳切之语云：“天下众生乐于妇人居所，世尊果德摩亦美貌神似，如若得此配偶便宜；然若不得应当如此毁谤，令众生疑惑，以此美丽游方比库竟招摇过市，如同世尊之身终将腐坏于尘土”。
Taṃ sutvā itare ‘‘idaṃ suṭṭhu tayā cintitaṃ, evañhi kate samaṇo gotamo ayasakena upadduto sīsaṃ ukkhipituṃ asakkonto yena vā tena vā palāyissatī’’ti sabbeva ekajjhāsayā hutvā tathā uyyojetuṃ sundariyā santikaṃ agamaṃsu. Sā te disvā ‘‘kiṃ tumhe ekato āgatatthā’’ti āha. Titthiyā anālapantā ārāmapariyante paṭicchanne ṭhāne nisīdiṃsu. Sā tattha gantvā punappunaṃ ālapantī paṭivacanaṃ alabhitvā kiṃ tumhākaṃ aparajjhaṃ? Kasmā me paṭivacanaṃ na dethāti? Tathā hi pana tvaṃ amhe viheṭhiyamāne ajjhupekkhasīti . Ko tumhe viheṭhetīti? ‘‘Kiṃ pana tvaṃ na passasi, samaṇaṃ gotamaṃ amhe viheṭhetvā hatalābhasakkāre katvā vicaranta’’nti vatvā ‘‘tattha mayā kiṃ kātabba’’nti vutte ‘‘tena hi tvaṃ abhikkhaṇaṃ jetavanasamīpaṃ gantvā mahājanassa evañcevañca vadeyyāsī’’ti āhaṃsu. Sāpi ‘‘sādhū’’ti sampaṭicchi. Tena vuttaṃ – ‘‘aññatitthiyā paribbājakā bhagavatosakkāraṃ asahamānā’’tiādi.
闻此言，众弟子一致心念：“此言甚妙，游方比库果德摩遭此辱骂而无力断恶，必将避难远遁。”于是俱然发心，前往与美丽比库尼相会。彼女见其来，问曰：“尔等何以聚集？”众弟子静坐无言，彼女复数次问：“尔等何故不为答复？何以默默不言？”言毕即责备：“尔等譬如嬉笑打闹的幼儿，视同弃置世尊果德摩而四处游荡。”彼等答曰：“斯处乃是那比库悉达多世尊所常讲法处，吾等缘此来耳。”彼女即应允曰：“善哉”。自此而知：“外道及游方者均因不安忍世尊敬重，故生猜忌。”
Tattha ussahasīti sakkosi. Atthanti hitaṃ kiccaṃ vā. Kyāhanti kiṃ ahaṃ. Yasmā te titthiyā tassā aññātakāpi samānā pabbajjasambandhamattena saṅgaṇhituṃ ñātakā viya hutvā ‘‘ussahasi tvaṃ bhagini ñātīnaṃ atthaṃ kātu’’nti āhaṃsu. Tasmā sāpi migaṃ valli viya pāde laggā jīvitampi me pariccattaṃ ñātīnaṃ atthāyāti āha.
彼女因故生怨恨。其意谓：“有益之事，亦有害，有害之事，我能何为？众弟子虽为他教弟子所接纳，如同外族亲属因出家法缘而聚合。故我以斑纹野猪逐逐足，谓为亲属之利护而起。”
Tena hīti ‘‘yasmā tvaṃ ‘jīvitampi me tumhākaṃ atthāya pariccatta’nti vadasi, tvañca paṭhamavaye ṭhitā abhirūpā sobhaggappattā ca, tasmā yathā taṃ nissāya samaṇassa gotamassa ayaso uppajjissati, tathā kareyyāsī’’ti vatvā ‘‘abhikkhaṇaṃ jetavanaṃ gacchāhī’’ti uyyojesuṃ. Sāpi kho bālā kakacadantapantiyā pupphāvalikīḷaṃ kīḷitukāmā viya, pabhinnamadaṃ caṇḍahatthiṃ soṇḍāya parāmasantī viya, nalāṭena maccuṃ gaṇhantī viya titthiyānaṃ vacanaṃ sampaṭicchitvā mālāgandhavilepanatambūlamukhavāsādīni gahetvā mahājanassa satthu dhammadesanaṃ sutvā nagaraṃ pavisanakāle jetavanābhimukhī gacchantī ‘‘kahaṃ gacchasī’’ti ca puṭṭhā ‘‘samaṇassa gotamassa santikaṃ, ahañhi tena saddhiṃ ekagandhakuṭiyaṃ vasāmī’’ti vatvā aññatarasmiṃ titthiyārāme vasitvā pātova jetavanamaggaṃ otaritvā nagarābhimukhī āgacchantī ‘‘kiṃ sundari kahaṃ gatāsī’’ti ca puṭṭhā ‘‘samaṇena gotamena saddhiṃ ekagandhakuṭiyaṃ vasitvā taṃ kilesaratiyā ramāpetvā āgatāmhī’’ti vadati. Tena vuttaṃ – ‘‘evaṃ ayyāti kho sundarī paribbājikā tesaṃ aññatitthiyānaṃ paribbājakānaṃ paṭissutvā abhikkhaṇaṃ jetavanaṃ agamāsī’’ti.
因彼话语：“既尔言‘吾命为尔等所护’，且处美色光华第一地，故尔应与世尊果德摩平等共居，如此方能得到世尊之护佑。”遂劝曰：“速即往祗树给孤独园吧。”彼比库尼虽愚痴，如承嬉戏嬉闹般，涂沫花环，熏香，涂饰粉面，入城中听师世尊讲法，往祗树园处，行至城前，众问：“汝往何处？”答曰：“往世尊果德摩近前，与之同住时，彼临近一花独香室。”“尔后住外方有一彼教营，出入皆往祗树园。”又闻问：“彼美丽者何去？”答曰：“与果德摩一同居于独处房舍，彼以洁净为乐，常来往也。”据此说：“如是此比库尼随诸外道游方者，速速往祗树园会合。”
Titthiyā katipāhassa accayena dhuttānaṃ kahāpaṇe datvā ‘‘gacchatha, sundariṃ māretvā samaṇassa gotamassa gandhakuṭiyā avidūre mālākacavarantare nikkhipitvā ethā’’ti vadiṃsu. Te tathā akaṃsu. Tato titthiyā ‘‘sundariṃ na passāmā’’ti kolāhalaṃ katvā rañño ārocetvā ‘‘kattha pana tumhe parisaṅkathā’’ti raññā vuttā imesu divasesu jetavane vasati, tatthassā pavattiṃ na jānāmāti. ‘‘Tena hi gacchatha, naṃ tattha vicinathā’’ti raññā anuññātā attano upaṭṭhāke gahetvā jetavanaṃ gantvā vicinantā viya hutvā mālākacavaraṃ byūhitvā tassā sarīraṃ mañcakaṃ āropetvā nagaraṃ pavesetvā ‘‘samaṇassa gotamassa sāvakā ‘satthunā kataṃ pāpakammaṃ paṭicchādessāmā’ti sundariṃ māretvā mālākacavarantare nikkhipiṃsū’’ti rañño ārocesuṃ. Rājāpi anupaparikkhitvā ‘‘tena hi gacchatha, nagaraṃ āhiṇḍathā’’ti āha. Te nagaravīthīsu ‘‘passatha samaṇānaṃ sakyaputtiyānaṃ kamma’’ntiādīni vadantā vicaritvā puna rañño nivesanadvāraṃ agamaṃsu. Rājā sundariyā sarīraṃ āmakasusāne aṭṭakaṃ āropetvā rakkhāpesi. Sāvatthivāsino ṭhapetvā ariyasāvake yebhuyyena ‘‘passatha samaṇānaṃ sakyaputtiyānaṃ kamma’’ntiādīni vatvā antonagare bahinagare ca bhikkhū akkosantā vicariṃsu. Tena vuttaṃ – ‘‘yadā te aññiṃsu titthiyā paribbājakā ‘vodiṭṭhā kho sundarī’’’tiādi.
外道因抑郁已久，拿出钱财赠与妓女们，唆使他们说：“你们去吧，在居士果德玛的香舍附近，距离不远的花环和袈裟之中，放置那美人。”他们遂照做。外道们却说：“我们没见到那美人。”于是喧闹起来，外道们报告国王说：“你们又在哪儿集会呢？”国王听闻答曰：“近日他们住在揭德林，不知那里发生何事。”国王允许并嘱托其侍从：“你们去吧，那里好好查看。”侍从们前往揭德林，伪装为寻找往来者，披上花环袈裟，将她的尸体抬上担架，进入城内，报告国王说：“居士果德玛的弟子们杀害了那美人，将尸体安放于袈裟花环之间。”国王不加探查便命道：“既然如此，去吧，进入城中调查。”他们在街巷议论：“观看那居士释迦族弟子的业报如何。”之后回来，进入国王宫门。国王为美人尸身设置床褥，用绳索绑稳以加守护。居住于沙瓦提的人们设置场所，向贤良弟子们说：“观看那些释迦族的居士弟子业报。”他们也在城中各处辱骂比库们。于是流传这样的说法：“当时其他外道游方者说‘果真被杀害’之类。”
Tattha aññiṃsūti jāniṃsu. Vodiṭṭhāti byapadiṭṭhā, jetavanaṃ āgacchantī ca gacchantī ca visesato diṭṭhā, bahulaṃ diṭṭhāti attho. Parikhākūpeti dīghikāvāṭe . Yā sā, mahārāja, sundarīti, mahārāja, yā sā imasmiṃ nagare rūpasundaratāya ‘‘sundarī’’ti pākaṭā abhiññātā paribbājikā. Sā no na dissatīti sā amhākaṃ cakkhu viya jīvitaṃ viya ca piyāyitabbā, idāni na dissati. Yathānikkhittanti purise āṇāpetvā mālākacavarantare attanā yathāṭhapitaṃ. ‘‘Yathānikhāta’’ntipi pāṭho, pathaviyaṃ nikhātappakāranti attho.
他们明确知道“别的外道”者。‘别的外道’即‘视见他者’，指其特殊看到前往揭德林者。‘多见’意为多次看见。‘环绕河流’指长阔街道。国王陛下，那美人即该城市中因色相美丽明朗闻名的游方女。这女者对我们如同眼睛、生命及所爱者，如今不可见。用手带出，放置于袈裟花环之中者，即为“如所放置”，此文本意指置于地面。
Rathiyāya rathiyanti vīthito vīthiṃ. Vīthīti hi vinivijjhanakaracchā. Siṅghāṭakanti tikoṇaracchā. Alajjinoti na lajjino, pāpajigucchāvirahitāti attho. Dussīlāti nissīlā. Pāpadhammāti lāmakasabhāvā nihīnācārā. Musāvādinoti dussīlā samānā ‘‘sīlavanto maya’’nti alikavāditāya musāvādino. Abrahmacārinoti ‘‘methunappaṭisevitāya aseṭṭhacārino ime hi nāmā’’ti hīḷentā vadanti. Dhammacārinoti kusaladhammacārino. Samacārinoti kāyakammādisamacārino. Kalyāṇadhammāti sundarasabhāvā, paṭijānissanti nāmāti sambandho. Nāmasaddayogena hi ettha paṭijānissantīti anāgatakālavacanaṃ. Sāmaññanti samaṇabhāvo samitapāpatā. Brahmaññanti seṭṭhabhāvo bāhitapāpatā. Kutoti kena kāraṇena. Apagatāti apetā paribhaṭṭhā. Purisakiccanti methunappaṭisevanaṃ sandhāya vadanti.
车行之道即车辙形的街道。街道意为铺设的道路。‘三角布’指三角形织物。‘不羞’即非羞耻，意为无恶秽之言。‘恶行’意指无戒无律。‘恶性’意为恶劣品性，无贤德行为。‘妄语师’意指以虚假话语破坏道德之人。‘不梵行者’意指沉迷交合，行不正法者。‘正法行者’为修习善法者。‘同法行者’指行为相同者。‘善法’指美好本性。称谓皆为名称的预示，因命名而得，此为未来预言。‘游方者’指出家修行者，乃无恶业者。‘梵行者’指具有上等本性的远离恶业者。‘因何’即‘缘由’。‘远离’指清净无染者。‘男子之事’即淫欲事。
Atha bhikkhū taṃ pavattiṃ bhagavato ārocesuṃ. Satthā ‘‘tena hi, bhikkhave, tumhepi te manusse imāya gāthāya paṭicodethā’’ti vatvā ‘‘abhūtavādī’’ti gāthamāha. Taṃ sandhāya vuttaṃ – ‘‘atha kho sambahulā…pe… nihīnakammā manujā paratthā’’ti. Tattha neso, bhikkhave, saddo ciraṃbhavissatīti idaṃ satthā tassa ayasassa nipphattiṃ sabbaññutaññāṇena jānitvā bhikkhū samassāsento āha.
随后比库们将此事报告世尊。佛告比库们：“正因如此，你们当以此偈激励人间众生。”说毕诵偈“妄语者”等。有关于此偈文的释义曰：“众多……恶行之人等以坏业堕入他趣。”世尊进一步教示是缘言，预知佛法消逝，以无上智慧宣布，慰勉比库们。
Gāthāyaṃ abhūtavādīti parassa dosaṃ adisvāva musāvādaṃ katvā abhūtena atacchena paraṃ abbhācikkhanto. Yo vāpi katvāti yo vā pana pāpakammaṃ katvā ‘‘nāhaṃ etaṃ karomī’’ti āha. Pecca samā bhavantīti te ubhopi janā ito paralokaṃ gantvā nirayūpagamanena gatiyā samā bhavanti. Gatiyeva hi nesaṃ paricchinnā, āyū pana aparicchinnā. Bahukañhi pāpaṃ katvā ciraṃ niraye paccati, parittakaṃ katvā appamattakameva kālaṃ paccati. Yasmā pana nesaṃ ubhinnampi lāmakameva kammaṃ, tena vuttaṃ – nihīnakammā manujā paratthāti. ‘‘Paratthā’’ti imassa pana padassa purato ‘‘peccā’’tipadena sambandho, pecca parattha ito gantvā te nihīnakammā paraloke samā bhavantīti attho.
偈文中称‘妄语者’，意指他人过失进行斥责，行妄言者，虚假地责难他人。若有人作恶却言“我不作此”，来生同样堕入恶道。二者皆往他方，因恶报受堕地狱之苦。此处“他方”表示往生另外趣界。尽管恶业消灭，寿命却非消灭。多作恶者，受苦较长久；作恶较少者，受苦时间较短。因堕落众生皆无所依赖，以此故称恶行者堕入他趣。此“他方”与“他界”连用，指生至他界恶道以致境界同等。
Pariyāpuṇitvāti uggahetvā. Akārakāti aparādhassa na kārakā. Nayimehi katanti evaṃ kira nesamahosi – imehi samaṇehi sakyaputtiyehi addhā taṃ pāpakammaṃ na kataṃ, yaṃ aññatitthiyā ugghositvā sakalanagaraṃ āhiṇḍiṃsu, yasmā ime amhesu evaṃ asabbhāhi pharusāhi vācāhi abbhācikkhantesupi na kiñci vikāraṃ dassenti, khantisoraccañca na vijahanti, kevalaṃ pana ‘‘abhūtavādī nirayaṃ upetī’’ti dhammaṃyeva vadantā sapantiyeva, ime samaṇā sakyaputtiyā amhe anupadhāretvā abbhācikkhante sapanti, sapathaṃ karontā viya vadanti . Atha vā ‘‘yo vāpi katvā ‘na karomi’ cāhā’’ti vadantā sapanti, attano akārakabhāvaṃ bodhetuṃ amhākaṃ sapathaṃ karonti imeti attho.
“彻底查明”意谓明晰揭露。“非因果者”指罪业非果报者。如此看来，言该释迦族的游方者未作恶业却被其他外道公布，伤害全城；因彼等语言粗恶恶劣，不示缺点，不断容忍，唯独诽谤“妄语者堕狱”。这些释迦游方者，未与他人结盟，反受诽谤却不作恶以对治，列“妄语者”。又人言“既作恶又言不作”，以发誓明示不做恶行，意在令自知非作恶，并以发誓启蒙同伴，表达此意。
Tesañhi manussānaṃ bhagavatā bhāsitagāthāya savanasamanantarameva buddhānubhāvena sārajjaṃ okkami, saṃvego uppajji ‘‘nayidaṃ amhehi paccakkhato diṭṭhaṃ, sutaṃ nāma tathāpi hoti, aññathāpi hoti, ete ca aññatitthiyā imesaṃ anatthakāmā ahitakāmā, tasmā te saddhāya nayidaṃ amhehi vattabbaṃ, dujjānā hi samaṇā’’ti. Te tato paṭṭhāya tato oramiṃsu.
诸人听闻世尊所说之偈语，于听闻之后，立即随佛陀之威德而心中激荡，生起猛厉之觉悟，谓曰：『此事吾人亲眼所见，诚如所闻，且有他义，然彼异端邪见者，非乐于此法，非益此法，故对诸信士，吾当如是而行言：鄙陋僧人也。』尔时诸人闻此，而乃退避而去。
Rājāpi yehi sundarī māritā, tesaṃ jānanatthaṃ purise āṇāpesi. Atha te dhuttā tehi kahāpaṇehi suraṃ pivantā aññamaññaṃ kalahaṃ kariṃsu. Tesu hi eko ekaṃ āha – ‘‘tvaṃ sundariṃ ekappahārena māretvā mālākacavarantare khipitvā tato laddhakahāpaṇehi suraṃ pivasi, hotu hotū’’ti. Rājapurisā taṃ sutvā te dhutte gahetvā rañño dassesuṃ. Rājā ‘‘tumhehi sā māritā’’ti te dhutte pucchi. ‘‘Āma, devā’’ti. ‘‘Kehi mārāpitā’’ti? ‘‘Aññatitthiyehi, devā’’ti. Rājā titthiye pakkosāpetvā tamatthaṃ paṭijānāpetvā, ‘‘ayaṃ sundarī tassa samaṇassa gotamassa avaṇṇaṃ āropetukāmehi amhehi mārāpitā, neva gotamassa, na gotamasāvakānaṃ doso atthi, amhākameva dosoti evaṃ vadantā nagaraṃ āhiṇḍathā’’ti āṇāpesi. Te tathā akaṃsu. Mahājano sammadeva saddahi. Titthiyānaṃ dhikkāraṃ akāsi, titthiyā manussavadhadaṇḍaṃ pāpuṇiṃsu. Tato paṭṭhāya buddhassa bhikkhusaṅghassa ca bhiyyosomattāya sakkārasammāno mahā ahosi. Bhikkhū acchariyabbhutacittajātā bhagavantaṃ abhivādetvā attamanā paṭivedesuṃ. Tena vuttaṃ – ‘‘atha kho sambahulā bhikkhū…pe… antarahito so, bhante, saddo’’ti.
国王命令诸人，为其所娶美妇亲自警戒。彼等猖狂放荡，好饮酒作乱，互相争吵。一人语另一人曰：『尔以一抛弃美妇而他投于花环装饰之间，速取财货酒饮，愿尔胜利。』国中王子闻之，集诸狂徒见王，王问曰：『此女尔等所杀乎？』彼等答曰：『是，天尊。』复问：『何人为之？』答曰：『异端邪见者，天尊。』国王驱逐邪见者，令明了情由，告曰：『此女乃彼游方比库果德玛所辱，欲加污名，非世尊及其弟子之过，彼辈诚恶我等，故如斯毁谤城邑。』众皆如是行。民众正信如来教，诅咒邪见者，邪见者得人间误杀之罚。自此之后，众尊重佛及比库僧团更甚。比库皆惊异起敬，礼拜世尊，而心自陈明。由是传言曰：『时有众多比库……世尊，世尊，声声不绝。』
Kasmā pana bhagavā ‘‘titthiyānaṃ idaṃ kamma’’nti bhikkhūnaṃ nārocesi? Ariyānaṃ tāva ārocanena payojanaṃ natthi, puthujjanesu pana ‘‘ye na saddaheyyuṃ, tesaṃ taṃ dīgharattaṃ ahitāya dukkhāya saṃvatteyyā’’ti nārocesi. Apicetaṃ buddhānaṃ anāciṇṇaṃ, yaṃ anāgatassa īdisassa vatthussa ācikkhanaṃ. Parānuddesikameva hi bhagavā saṃkilesapakkhaṃ vibhāveti , kammañca katokāsaṃ na sakkā nivattetunti abbhakkhānaṃ tannimittañca bhagavā ajjhupekkhanto nisīdi. Vuttañhetaṃ –
然世尊为何谓比库曰：『邪见者所作之业』乎？对圣者而言，其训诂无用，然在外道与凡夫中，若不信者，世尊告其曰：『如是者，长时遭受害难苦痛。』此亦不变之法，表明未来如是之现象。世尊仅为示现群生，分辨污秽邪凶，非欲阻止何等业行，初时亦静坐平观此事。论云：
‘‘Na antalikkhe na samuddamajjhe,
『非在空中，非在大海，
Na pabbatānaṃ vivaraṃ pavissa;
非入山中山谷，
Na vijjatī so jagatippadeso,
此处无世间之地，」
Yatthaṭṭhito mucceyya pāpakammā’’ti. (dha. pa. 127; mi. pa. 4.2.4);
『能解除恶业者』。此语见于《长部·巴利文注释》127页、《中部·巴利文注释》4.2.4。
Etamatthaṃ viditvāti mammacchedanavasenāpi bālajanehi pavattitaṃ duruttavacanaṃ khantibalasamannāgatassa dhīrassa duttitikkhā nāma natthīti imamatthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ adhivāsanakhantibalavibhāvanaṃ udānaṃ udānesi.
晓知此义者，即使以断我之力，亦不可言及，因无智者无明众生中流传的恶言，虽具忍力者为正念人，但无诚意辱骂之称谓，毫无其义。因此，此义从各方悉被会通而明白。此谓『咏语』，即凭住忍力与破坏力分别而彰显的咏语。
Tattha tudanti vācāya janā asaññatā, sarehi saṅgāmagataṃvakuñjaranti kāyikasaṃvarādīsu kassacipi saṃvarassa abhāvena asaṃyatā avinītā bālajanā sarehi sāyakehi saṅgāmagataṃ yuddhagataṃ kuñjaraṃva hatthināgaṃ paṭiyodhā viya vācāsattīhi tudanti vijjhanti, ayaṃ tesaṃ sabhāvo . Sutvāna vākyaṃ pharusaṃ udīritaṃ, adhivāsaye bhikkhu aduṭṭhacittoti taṃ pana tehi bālajanehi udīritaṃ bhāsitaṃ mammaghaṭṭanavasena pavattitaṃ pharusaṃ vākyaṃ vacanaṃ abhūtaṃ bhūtato nibbeṭhento mama kakacūpamaovādaṃ (ma. ni. 1.222 ādayo) anussaranto īsakampi aduṭṭhacitto hutvā ‘‘saṃsārasabhāvo eso’’ti saṃsāre bhayaṃ ikkhaṇasīlo bhikkhu adhivāsaye, adhivāsanakhantiyaṃ ṭhatvā khameyyāti attho.
彼处众人以言语争讼，乃因见闻差别，犹如群象会聚。因止语等身行束缚，若无某一束缚，则无止伏；愚钝者失止语，遂与狡猾同伙，群聚于野，互相斗争，犹如战象争鼻王，言语恶毒互针刺挖，乃彼等本性。闻此恶言语、被辱骂者内心生恶，虽诚念修行比库，却被彼等愚人举言道破污秽恶语与无止伏力之相。纵记忆往昔谤论，如槌击当空，无动于衷，发起怒气而说“生死众生本性恶”，此时修习正念比库在内心应如是解，心立于忍耐而宽恕。
Etthāha – kiṃ pana taṃ kammaṃ, yaṃ aparimāṇakālaṃ sakkaccaṃ upacitavipulapuññasambhāro satthā evaṃ dāruṇaṃ abhūtabbhakkhānaṃ pāpuṇīti? Vuccate – ayaṃ so bhagavā bodhisattabhūto atītajātiyaṃ munāḷi nāma dhutto hutvā pāpajanasevī ayonisomanasikārabahulo vicarati. So ekadivasaṃ surabhiṃ nāma paccekasambuddhaṃ nagaraṃ piṇḍāya pavisituṃ cīvaraṃ pārupantaṃ passi. Tasmiñca samaye aññatarā itthī tassa avidūrena gacchati. Dhutto ‘‘abrahmacārī ayaṃ samaṇo’’ti abbhācikkhi. So tena kammena bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena idāni buddho hutvāpi sundariyā kāraṇā abhūtabbhakkhānaṃ pāpuṇi. Yathā cetaṃ, evaṃ ciñcamāṇavikādīnaṃ vikārakitthīnaṃ bhagavato abbhakkhānādīni dukkhāni pattāni, sabbāni pubbe katassa kammassa vipākāvasesāni, yāni ‘‘kammapilotikānī’’ti vuccanti. Vuttañhetaṃ apadāne (apa. thera 1.39.64-96) –
又说：“焉得此业，因甚么大久以来时常堆积广大善行果报，圣者竟遭此苦恶受？”答曰：“此即世尊成佛前世为菩萨时，曾为昔世名叫乌陀多的刺头，恶于行恶，乐与恶人交往，多行不善非道。彼一日见名为须腭狮陀的辟支佛，入城乞食，身披袈裟。此时有一女不远处，见此辟支佛而怪他，谓之‘非比库非沙门’。彼以此印证，受前恶业果报，经历无数千百劫地狱之苦，至今成佛却因昔恶业，仍受残害。转观余贫弱等病者痛苦，悉皆曾受菩萨过去所造恶业之果，即所谓“业种子”之苦。如尊所说《功德录》中云：
‘‘Anotattasarāsanne, ramaṇīye silātale;
『近于不相应处，雅致的石座上；
Nānāratanapajjote, nānāgandhavanantare.
众宝之光照耀，众芳香遍满四维。』
‘‘Mahatā bhikkhusaṅghena, pareto lokanāyako;
『以广大比库僧团为依止，于彼世间之导引者；』
Āsīno byākarī tattha, pubbakammāni attano.
『有一比库安坐其中，彼比库即以其前行之业自显其相。』
‘‘Suṇātha bhikkhavo mayhaṃ, yaṃ kammaṃ pakataṃ mayā;
『诸比库宜听我言，是我所显示之业；』
Pilotikassa kammassa, buddhattepi vipaccati.
『披露彼业者虽为愚者，此业于佛陀前亦不隐秘。』
§1
1.
‘‘Munāḷi nāmahaṃ dhutto, pubbe aññāsu jātisu;
『我名曰穆那里，以前生中乃至他生，』
Paccekabuddhaṃ surabhiṃ, abbhācikkhiṃ adūsakaṃ.
『曾示现独觉、萨罗博天，披露真理而无污秽。』
‘‘Tena kammavipākena, niraye saṃsariṃ ciraṃ;
因于彼业果报，长久于地狱中轮回；
Bahū vassasahassāni, dukkhaṃ vedemi vedanaṃ.
历经千万载，承受痛苦之感受。
‘‘Tena kammāvasesena, idha pacchimake bhave;
因于此业之终结，于此西方世界中；
Abbhakkhānaṃ mayā laddhaṃ, sundarikāya kāraṇā.
得蒙美丽女子为我所爱之因缘。
§2
2.
‘‘Sabbābhibhussa buddhassa, nando nāmāsi sāvako;
被称名为萬德者，为诸佛弟子；
Taṃ abbhakkhāya niraye, ciraṃ saṃsaritaṃ mayā.
因于彼爱欲，在地狱中我长久轮回。
‘‘Dasa vassasahassāni, niraye saṃsariṃ ciraṃ;
『历经一万劫，长久流转于地狱之间；』
Manussabhāvaṃ laddhāhaṃ, abbhakkhānaṃ bahuṃ labhiṃ.
『得生人身，享有丰饶，不曾饥馑。』
‘‘Tena kammāvasesena, ciñcamāṇavikā mamaṃ;
『因此，诸多世业尽后的此生，』
Abbhācikkhi abhūtena, janakāyassa aggato.
『虽肤无体，列居世父躯中。』
§3
3.
‘‘Brāhmaṇo sutavā āsiṃ, ahaṃ sakkatapūjito;
『彼时我为婆罗门，修习戒律受闻训，』
Mahāvane pañcasate, mante vācemi māṇave.
『被萨咖恭敬，居于大林中与五百人议论言说。』
‘‘Tatthāgato isī bhīmo, pañcābhiñño mahiddhiko;
『如来』者，『至高无上』，威猛勇猛，具备五种神通威力；
Tañcāhaṃ āgataṃ disvā, abbhācikkhiṃ adūsakaṃ.
我见此已来者，便当面宣说这无垢清净之道。
‘‘Tatohaṃ avacaṃ sisse, kāmabhogī ayaṃ isi;
于是我对尊者说，此尊者是享乐六根之人；
Mayhampi bhāsamānassa, anumodiṃsu māṇavā.
在我说法时，他们皆同意欢喜，众生也赞同。
‘‘Tato māṇavakā sabbe, bhikkhamānaṃ kule kule;
当时众生皆在各各之家中修行，
Mahājanassa āhaṃsu, kāmabhogī ayaṃ isi.
对我说：此尊者即是享乐六根之人。
‘‘Tena kammavipākena, pañca bhikkhusatā ime;
因着那个业的果报，这五百比库众；
Abbhakkhānaṃ labhuṃ sabbe, sundarikāya kāraṇā.
全都得到极美的因缘。
§4
4.
‘‘Vemātubhātikaṃ pubbe, dhanahetu haniṃ ahaṃ;
过去曾制造陷害族亲之恶因，主因是财物；
Pakkhipiṃgiriduggasmiṃ, silāya ca apiṃsayiṃ.
将其投入险峻的山谷里，且用石头击打伤害。
‘‘Tena kammavipākena, devadatto silaṃ khipi;
因那个业的果报，天人迭瓦达得失戒；
Aṅguṭṭhaṃ piṃsayī pāde, mama pāsāṇasakkharā.
无名指被石头敲碎，成为我的石头伤痕。
§5
5.
‘‘Purehaṃ dārako hutvā, kīḷamāno mahāpathe;
『从前孩童的时候，行走于大道之上游戏嬉戏，』
Paccekabuddhaṃ disvāna, magge sakalikaṃ khipiṃ.
『见到了辟支佛，见道时现前，瞬息圆满无间，』
‘‘Tena kammavipākena, idha pacchimake bhave;
『因彼此业感报现此西方世中，』
Vadhatthaṃ maṃ devadatto, abhimāre payojayi.
『我曾经被天子杀害，并遭傲慢之心残害，』
§6
6.
‘‘Hatthāroho pure āsiṃ, paccekamunimuttamaṃ;
『曾经骑象进入前头，解脱辟支圣者，』
Piṇḍāya vicarantaṃ taṃ, āsādesiṃ gajenahaṃ.
『为供养行乞巡行其处，我得以抚摸大象。』
‘‘Tena kammavipākena, bhanto nāḷāgirī gajo;
『由此业报』者，尊者乃为竹山象；
Giribbaje puravare, dāruṇo samupāgami.
此象凶猛逼近山腰峭壁之地。
§7
7.
‘‘Rājāhaṃ patthivo āsiṃ, sattiyā purise haniṃ;
『我曾为王』者，以七十人杀害之；
Tena kammavipākena, niraye paccisaṃ bhusaṃ.
由此业报，堕入地狱受苦。
‘‘Kammuno tassa sesena, sodāni sakalaṃ mama;
『业报之余』者，悉皆为我所有；
Pāde chaviṃ pakappesi, na hi kammaṃ vinassati.
其跗部现受伤痕，业不可灭损也。
§8
8.
‘‘Ahaṃ kevaṭṭagāmasmiṃ, ahuṃ kevaṭṭadārako;
『我』者，我住在绳索村中；我为绳索村儿子；
Macchake ghātite disvā, janayiṃ somanassakaṃ.
见鱼被杀时，生起欢喜之心；
‘‘Tena kammavipākena, sīsadukkhaṃ ahū mama;
于是因业报，应承头痛之苦；
Sakkā ca sabbe haññiṃsu, yadā hani viṭaṭūbho.
当时众神悉皆杀我，正如杀死池塘中的鱼儿一般；
§9
9.
‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;
我在迎请祈祷时，诽谤弟子们；
Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.
你们应该如是食用、如是享用，不应食用竹荫藻。
‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;
『因此业报』者，于是之时所吃的麦谷，
Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā.
当时由婆罗门所邀，使我住于维兰加城。
§10
10.
‘‘Nibbuddhe vattamānamhi, mallaputtaṃ niheṭhayiṃ;
『涅槃已成时』者，处于当时，我杀害了答巴马喇子；
Tena kammavipākena, piṭṭhidukkhaṃ ahū mama.
『因此业报』者，我承受了头痛之苦。
§11
11.
‘‘Tikicchako ahaṃ āsiṃ, seṭṭhiputtaṃ virecayiṃ;
『医师』者，我是医师，曾驱逐了富商之子；
Tena kammavipākena, hoti pakkhandikā mama.
『因此业报』者，我有癔病之苦。
§12
12.
‘‘Avacāhaṃ jotipālo, kassapaṃ sugataṃ tadā;
云何我昔时为光明护卫，亦追随咖萨巴与善逝之德？
Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.
于此世尊剃度之身，何以得至觉悟？觉理极难得矣。
‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;
此乃过去业报之力，行诸艰难多重苦难，
Chabbassānuruvelāyaṃ, tato bodhiṃ apāpuṇiṃ.
历六十年厄难俱集，乃至最终得至觉悟。
‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;
我非凭此现行之道，得证最高觉悟，
Kummaggena gavesissaṃ, pubbakammena vārito.
但将寻觅迷途之路，依凭前生业缘为障碍。
‘‘Puññapāpaparikkhīṇo, sabbasantāpavajjito;
『善恶业已断尽，诸苦皆已除灭；无忧无难，无怨无恼，心得安宁息灭。』
Asoko anupāyāso, nibbāyissamanāsavo.
『彼不忧伤，不受困苦，心无烦恼，得已熄灭诸烦恼。』
‘‘Evaṃ jino viyākāsi, bhikkhusaṅghassa aggato;
『如是，尊者胜利者宣说，于比库僧团为首，』
Sabbābhiññābalappatto, anotattamahāsare’’ti. (apa. thera 1.39.64-96);
『得尽诸天眼通力，证无上正觉者无上甚深法。』 （《阿波那尊者传》1.39.64-96）
Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。
9. Upasenasuttavaṇṇanā9. 伍波谢那经注释
§39
39. Navame upasenassāti ettha upasenoti tassa therassa nāmaṃ, vaṅgantabrāhmaṇassa pana puttattā ‘‘vaṅgantaputto’’ti ca naṃ voharanti.
三十九、所谓第九尊者“优巴森”，此处“优巴森”者即该尊者之名；婆罗门“王甘他”的子则称为“王甘他子”。
Ayañhi thero āyasmato sāriputtassa kaniṭṭhabhātā, sāsane pabbajitvā apaññatte sikkhāpade upasampadāya dvivasso upajjhāyo hutvā ekaṃ bhikkhuṃ upasampādetvā tena saddhiṃ bhagavato upaṭṭhānaṃ gato, tassa bhikkhuno bhagavatā tassa saddhivihārikabhāvaṃ pucchitvā khandhake āgatanayena ‘‘atilahuṃ kho tvaṃ, moghapurisa, āvatto bāhullāya, yadidaṃ gaṇabandhiya’’nti (mahāva. 75) vigarahito patodābhitunno viya ājānīyo saṃviggamānaso ‘‘yadipāhaṃ idāni parisaṃ nissāya bhagavatā vigarahito, parisaṃyeva pana nissāya pāsaṃsiyo bhaveyya’’nti ussāhajāto sabbe dhutadhamme samādāya vattamāno vipassanaṃ ārabhitvā na cirasseva chaḷabhiñño paṭisambhidāppatto mahākhīṇāsavo hutvā attano nissitake dhutaṅgadhare eva katvā tehi saddhiṃ bhagavantaṃ upasaṅkamitvā santhatasikkhāpade (pārā. 565 ādayo) āgatanayena ‘‘pāsādikā kho tyāyaṃ, upasena, parisā’’ti parisavasena bhagavato santikā laddhapasaṃso ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ samantapāsādikānaṃ yadidaṃ upaseno vaṅgantaputto’’ti (a. ni. 1.213) etadagge ṭhapito asītiyā mahāsāvakesu abbhantaro.
此尊者乃寿长者沙利子的弟弟，出家于佛法中，受持未曾朴素的戒律，得授具足比库戒两年为师，辅导一比库受具足戒，随彼赴佛前近侍。佛问彼比库，因其历经苦难，乃言：“汝已过度入侵，人中愚昧，执著诸多，实乃群体困扰。”（《大威仪》75）彼如愚顽被打击，心怀恐惧默然无语，然心生希望：“今我依此僧团，虽有争讼，然依佛众，必获赞叹。”遂潜心修习戒法，发展观照内观，不久成就六通，成就深净慧见，灭尽诸烦恼。胜利者于自身隐居行禁戒，彼等随行，共赴佛所，受佛赞叹：“此乃善行之尊，优巴森。”（《波罗提经》565开端；《阿含·尼连禅经》1.213）从此被尊立为诸大弟子中卓越之首。
So ekadivasaṃ pacchābhattaṃ piṇḍapātappaṭikkanto antevāsikesu attano attano divāṭṭhānaṃ gatesu udakakumbhato udakaṃ gahetvā pāde pakkhāletvā gattāni sītiṃ katvā cammakkhaṇḍaṃ attharitvā divāṭṭhāne divāvihāraṃ nisinno attano guṇe āvajjesi. Tassa te anekasatā anekasahassā poṅkhānupoṅkhaṃ upaṭṭhahiṃsu. So ‘‘mayhaṃ tāva sāvakassa sato ime evarūpā guṇā, kīdisā nu kho mayhaṃ satthu guṇā’’ti bhagavato guṇābhimukhaṃ manasikāraṃ pesesi. Te tassa ñāṇabalānurūpaṃ anekakoṭisahassā upaṭṭhahiṃsu. So ‘‘evaṃsīlo me satthā evaṃdhammo evaṃpañño evaṃvimuttī’’tiādinā ca ‘‘itipi so bhagavā arahaṃ sammāsambuddho’’tiādinā ca āvibhāvānurūpaṃ satthu guṇe anussaritvā , tato ‘‘svākkhāto’’tiādinā dhammassa, ‘‘suppaṭipanno’’tiādinā ariyasaṅghassa ca guṇe anussari. Evaṃ mahāthero anekākāravokāraṃ ratanattayaguṇesu āvibhūtesu attamano pamudito uḷārapītisomanassaṃ paṭisaṃvedento nisīdi. Tamatthaṃ dassetuṃ ‘‘āyasmato upasenassa vaṅgantaputtassa rahogatassā’’tiādi vuttaṃ.
于是某一日，世尊用膳完毕，派遣乞食，在自住处的各自房间之间，取水瓶中的水，用脚擦净身体，使身体清凉凉快，然后剥去皮屑，清理后，于房内坐下，观照自性。此时，众多护法天数百数千众纷纷侍奉。他便对世尊念头投向处说：“我这位弟子现有诸如此类的功德，我的师长又有何种功德呢？”众护法随其智力量力，数以亿计地侍奉。世尊以“我师的品行如此高洁，法如此真实，智慧如此圆满，解脱如此彻底”等句讪唱，乃至称呼世尊为阿拉汉、正觉者等，忆念世尊之功德。如此这般，长老心满意足，心生欢喜，因见众宝如聚炽盛，便欢喜感受身心的清悦坐下。为此，有言道：“此是具寿比库·瓦嘎南陀·普塔斯”的事迹。
Tattha rahogatassāti rahasi gatassa. Paṭisallīnassāti ekībhūtassa. Evaṃ cetaso parivitakko udapādīti evaṃ idāni vuccamānākāro cittassa vitakko uppajji. Lābhā vata meti ye ime manussattabuddhuppādasaddhāsamadhigamādayo, aho vata me ete lābhā. Suladdhaṃ vata meti yañcidaṃ mayā bhagavato sāsane pabbajjūpasampadāratanattayapayirupāsanādi paṭiladdhaṃ, taṃ me aho vata suṭṭhu laddhaṃ. Tattha kāraṇamāha ‘‘satthā ca me’’tiādinā.
其中，“具寿”是指隐密而去之意；“隐居”是指独处合一之意。如此心念旋转周转，即是现在所谓法身识的心念分别。于是他心生所得，言：“诸佛在人世间而引发信解等诸功德，实乃福德难得。若我能从世尊教法中获得出家受具戒、具诸宝具等的法益，实乃美妙殊胜。”其因是他心中发出“世尊是我师”等想法。
Tattha diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ satte anusāsatīti satthā. Bhāgyavantatādīhi kāraṇehi bhagavā. Ārakattā kilesehi, kilesārīnaṃ hatattā, saṃsāracakkassa vā arānaṃ hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvā arahaṃ. Sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddhoti ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.123 ādayo) buddhānussatiniddesato gahetabbo.
此谓依教学习力行，遵守真实教义，世尊即此教法之主宰者。由福德因缘，世尊具备尊贵、无染污、已断烦恼，灭尽轮回因缘，成就阿拉汉果，远离恶趣，故曰无染者。正觉者以正觉智成就普贤究竟智慧，所说法真实无暇，此处虽简略言之，详细释义当依《净道论》等佛陀赞叹教法的论著详察。
Svākkhāteti suṭṭhu akkhāte, ekantaniyyānikaṃ katvā bhāsite. Dhammavinayeti pāvacane. Tañhi yathānusiṭṭhaṃ paṭipajjamānānaṃ saṃsāradukkhapātato dhāraṇena, rāgādikilese vinayanena ca dhammavinayoti vuccati. Sabrahmacārinoti seṭṭhaṭṭhena brahmasaṅkhātaṃ bhagavato sāsanaṃ ariyamaggaṃ saha caranti paṭipajjantīti sabrahmacārino. Sīlavantoti maggaphalasīlavasena sīlavanto. Kalyāṇadhammāti samādhipaññāvimuttivimuttiñāṇadassanādayo kalyāṇā sundarā dhammā etesaṃ atthīti kalyāṇadhammā. Etena saṅghassa suppaṭipattiṃ dasseti. Sīlesu camhi paripūrakārīti ‘‘ahampi pabbajitvā na tiracchānakathākathiko kāyadaḷhibahulo hutvā vihāsiṃ, atha kho pātimokkhasaṃvarādiṃ catubbidhampi sīlaṃ akhaṇḍaṃ achiddaṃ asabalaṃ akammāsaṃ bhujissaṃ viññuppasatthaṃ aparāmaṭṭhaṃ katvā paripūrento ariyamaggaṃyeva pāpesi’’nti vadati. Etena heṭṭhimaphaladvayasampattimattano dīpeti. Sotāpannasakadāgāmino hi sīlesu paripūrakārino. Susamāhito camhi ekaggacittoti upacārappanābhedena samādhinā sabbathāpi samāhito ca amhi avikkhittacitto. Iminā samādhismiṃ paripūrakāritāvacanena tatiyaphalasampattimattano dīpeti. Anāgāmino hi samādhismiṃ paripūrakārino. Arahā camhi khīṇāsavoti kāmāsavādīnaṃ sabbaso khīṇattā khīṇāsavo, tato eva parikkhīṇabhavasaṃyojano sadevake loke aggadakkhiṇeyyatāya arahā camhi. Etena attano katakaraṇīyataṃ dasseti. Mahiddhikocamhi mahānubhāvoti adhiṭṭhānavikubbanādiiddhīsu mahatā vasībhāvena samannāgatattā mahiddhiko uḷārassa puññānubhāvassa guṇānubhāvassa ca sampattiyā mahānubhāvo ca asmi. Etena lokiyābhiññānavānupubbavihārasamāpattiyogamattano dīpeti. Abhiññāsu vasībhāvena hi ariyā yathicchitanipphādanena mahiddhikā, pubbūpanissayasampattiyā nānāvihārasamāpattīhi ca visodhitasantānattā mahānubhāvā ca hontīti.
所谓“正宣已”，即说法严谨、纯正不可更改。所谓“法戒”，是指使行者依教修持，断除贪瞋痴之苦法，戒律即伤害如杀生、偷盗、邪淫、妄语等行为之制约。所谓“同修人”，是指于圣道法中与胜行圣者共同生活者。所谓“具戒者”，即已得修道果位之慧行圆满者。所谓“善法”，包含禅定、智慧、解脱等诸善法，故称善法。以上彰显僧团之清净修持。“在戒律上唯吾独行，不杂谈邪见，不常犯戒，也不放逸懈怠，守护戒律无缺失”，是其自述。此说明其戒定慧果之成就。正入流、无退转、阿拉汉果位者，在戒定慧三学得圆满。戒成就为基础，禅定悉得安住，转入智慧观照；智慧成就则造成完全断惑。如此次第，具显其修学成果和果位状态。此为世间超凡入圣的善法功德。
Bhaddakaṃ me jīvitanti evaṃvidhasīlādiguṇasamannāgatassa me yāvāyaṃ kāyo dharati, tāva sattānaṃ hitasukhameva vaḍḍhati, puññakkhettabhāvato jīvitampi me bhaddakaṃ sundaraṃ. Bhaddakaṃ maraṇanti sace panidaṃ khandhapañcakaṃ ajja vā imasmiṃyeva vā khaṇe anupādāno viya jātavedo nibbāyati, taṃ appaṭisandhikaṃ parinibbānasaṅkhātaṃ maraṇampi me bhaddakanti ubhayattha tādibhāvaṃ dīpeti. Evaṃ mahāthero appahīnasomanassuppilāvitavāsanussannattā uḷārasomanassito dhammabahumānena dhammapītipaṭisaṃvedanena parivitakkesi.
“我生活美好”，是指具正戒等美德之人，尚且生存于世间时为众生利益与幸福力量。生活如田地，积极积聚善业，生活本身便是美好。即使今时片刻无所贪恋，如五蕴无取，犹如火薰虫灭，亦是最无间断的涅槃状态，死亦为美妙的解脱。此二义皆旨在说明生活与死亡的功德价值。由此长老心中无染，心境清净自在，充满法乐而回向佛法。
Taṃ satthā gandhakuṭiyaṃ nisinnova sabbaññutaññāṇena jānitvā jīvite maraṇe ca tassa tādibhāvavibhāvanaṃ imaṃ udānaṃ udānesi. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… udānesī’’ti.
世尊坐于香房之中，具足无所不知的智慧，明了生命与死亡的种种奥妙，发出偈语讴歌此义，这就是所谓“偈颂”。说道：“然后世尊……（偈颂内容省略）……其颂曰”。
Tattha yaṃ jīvitaṃ na tapatīti yaṃ khīṇāsavapuggalaṃ jīvitaṃ āyatiṃ khandhappavattiyā sabbena sabbaṃ abhāvato na tapati na bādhati, vattamānameva vā jīvitaṃ sabbaso saṅkhatadhammattā satipaññāvepullappattiyā sabbattha satisampajaññasamāyogato na bādhati. Yo hi andhaputhujjano pāpajanasevī ayonisomanasikārabahulo akatakusalo akatapuñño, so ‘‘akataṃ vata me kalyāṇa’’ntiādinā vippaṭisārena tapatīti tassa jīvitaṃ taṃ tapati nāma. Itare pana akatapāpā katapuññā kalyāṇaputhujjanena saddhiṃ satta sekhā tapanīyadhammaparivajjanena atapanīyadhammasamannāgamena ca pacchānutāpena na tapantīti na tesaṃ jīvitaṃ tapati. Khīṇāsave pana vattabbameva natthīti pavattidukkhavasena atthavaṇṇanā katā.
在此，所谓生命不可焚烧者，是指如来已断尽烦恼的圣者所具的生命。此生命由五阴运行而成，完全无有之性，不受任何外境之苦焚烧，不为任何业所扰。即使是现行的生命，也因其合成法的属性，以及念慧之增长，无论何处因念知圆满而具备，皆不受苦所害。反之，无明凡夫，恶业习染，愚昧粗重，行不善、不善善事俱非者，便以“行未成美”为由而受苦；其生命即所谓被苦所焚烧。其他若不造恶业而造善业的善凡夫，与七学处并行以避苦法修习者，及习得非苦法并随顺其修习者，皆不受苦之燃烧。已断烦恼者则被断为必须断绝者，缘其流转苦因故此难度转说已作了说明。
Maraṇante na socatīti maraṇasaṅkhāte ante pariyosāne, maraṇasamīpe vā na socati anāgāmimaggeneva sokassa samugghātitattā. Sa ve diṭṭhapado dhīro, sokamajjhe na socatīti so anabhijjhādīnaṃ catunnaṃ dhammapadānaṃ nibbānasseva vā diṭṭhattā diṭṭhapado, dhitisampannattā dhīro khīṇāsavo socanadhammattā ‘‘sokā’’ti laddhanāmānaṃ avītarāgānaṃ sattānaṃ, sokahetūnaṃ vā lokadhammānaṃ majjhe ṭhatvāpi na socati.
临命终时不生忧愁者，是指在临终时刻，死期近，死相显现之际，犹如非后生者，无忧悲等烦恼压迫之症。此为坚固者之坚定立场，称其在忧愁中不生忧愁者，是无贪等烦垢的四圣谛之证悟者、坚固者，断尽烦恼、坚定者、具苦所不侵之身，并于愁苦缘故、世界诸事中立于其间亦不忧愁。
Idānissa sabbaso sokahetūnaṃ abhāvaṃ dīpetuṃ ‘‘ucchinnabhavataṇhassā’’tiādimāha. Tattha yassa aggamaggena sabbaso ucchinnā bhavataṇhā, so ucchinnabhavataṇho. Tassa avasesakilesānaṃ anavasesavūpasamena santacittassa khīṇāsavabhikkhuno. Vikkhīṇo jātisaṃsāroti jātiādiko –
因此，为了显示诸忧愁缘故等俱无存在，说「断尽生存渴爱」等语。如有人合诸根缘，完全断尽生存渴爱者，便谓其为断尽生存渴爱者。彼断尽余垢者，寂静心境，乃为断尽烦恼之比库。此谓已灭生死轮回。生死轮回起于生等诸根门：
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
“诸蕴相续，诸界六处；
Abbocchinnaṃ vattamānā, ‘saṃsāro’ti pavuccatī’’ti. –
生起不绝之径，谓之轮回。”
Vuttalakkhaṇo saṃsāro visesato khīṇo. Tasmā natthi tassa punabbhavoti yasmā tassa evarūpassa ariyapuggalassa āyatiṃ punabbhavo natthi, tasmā tassa jātisaṃsāro khīṇo. Kasmā panassa punabbhavo natthi? Yasmā ucchinnabhavataṇho santacitto ca hoti, tasmāti āvattetvā vattabbaṃ. Atha vā vikkhīṇo jātisaṃsāro, tato eva natthi tassa punabbhavoti attho yojetabbo.
此为律已说轮回之特征，断尽者者也。故无复生者矣，因如是圣人无复生而无续命，故其生死轮回断尽。何以故无复生？盖因断尽生存渴爱且心现寂静，故应知彼轮回应断而断。或谓：若谓生死轮回断，则复生不存在之理是所说明者。
Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。
10. Sāriputtaupasamasuttavaṇṇanā十、沙利子寂止经注释
§40
40. Dasame attano upasamanti sāvakapāramīmatthakappattiyā hetubhūtaṃ aggamaggena attano anavasesakilesavūpasamaṃ.
第四十重，以断除自身无余染污而入灭的比库到彼岸的资粮果位之为因缘所成，因缘是自己安住无余烦恼的止息。
Āyasmā hi sāriputto anupasantakilesānaṃ sattānaṃ rāgādikilesajanitasantāpadarathapariḷāhadukkhañceva kilesābhisaṅkhāranimittaṃ jātijarābyādhimaraṇasokaparidevādidukkhañca paccakkhato disvā atītānāgatepi nesaṃ vaṭṭamūlakadukkhaṃ parituletvā karuṇāyamāno attanāpi puthujjanakāle anubhūtaṃ kilesanimittaṃ vā anappakaṃ dukkhaṃ anussaritvā ‘‘īdisassa nāma mahādukkhassa hetubhūtā kilesā idāni me suppahīnā’’ti attano kilesavūpasamaṃ abhiṇhaṃ paccavekkhati. Paccavekkhanto ca ‘‘ime ettakā kilesā sotāpattimaggena upasamitā, ettakā sakadāgāmimaggena, ettakā anāgāmimaggena, ettakā arahattamaggena upasamitā’’ti taṃtaṃmaggañāṇehi odhiso kilesānaṃ upasamitabhāvaṃ paccavekkhati, tena vuttaṃ – ‘‘attano upasamaṃ paccavekkhamāno’’ti.
具寿沙利子观察到不安止的烦恼所生众生，因贪欲等烦恼而生的苦恼痛苦，以及由此烦恼蕴集所引发的生死老病死苦、忧悲等烦恼痛苦，见此因缘反复观察，体恤怜惜。他也反观自身，忆念生前世间凡夫时代所经历的烦恼因缘及其不善苦难，进而起恻隐之心，对自身烦恼停止的现证作观照。他思惟说：“如是的这般称为大苦的因缘烦恼，现在我已经断绝了。”遂了知自身烦恼之止息，反复正观此止息的现状。反观时且思惟说：“这些烦恼均已随初果入灭，随二果入灭，随三果入灭，随阿拉汉果入灭。”以此四果的智慧证知，观察己身烦恼止息的情况，故有言：“彼时观照自己止息的功德。”
Apare ‘‘thero arahattaphalasamāpattiṃ samāpajjitvā taṃ paccavekkhitvā ‘imassa vatāyaṃ santapaṇītabhāvo accantasantāya asaṅkhatāya dhātuyā ārammaṇato, sayañca sammadeva kilesavūpasamato’ti evaṃ abhiṇhaṃ upasamaṃ paccavekkhatī’’ti vadanti. Aññe pana ‘‘anavasesakilesānaṃ upasamapariyosāne jātaṃ aggaphalamevettha upasamo nāma, taṃ paccavekkhamāno nisinno’’ti.
又有他人说：“长老如来已成就阿拉汉果位之果实，观察后言：此时诸烦恼确实已断尽，至极究竟止息，因果界依止不生，他自真实而安止。”于此如是观察止息，于是称之为功德的止息。还有一些人说：“无余烦恼的止息圆满时，乃因果实而成此止息，观照此止息者乃坐而修习。”
Etamatthaṃ viditvāti yadidaṃ āyasmato sāriputtassa mahāpaññatādihetubhūtaṃ sāvakesu anaññasādhāraṇaṃ kilesappahānaṃ aggaphalaṃ vā upasamapariyāyena vuttaṃ, tassa paccavekkhaṇasaṅkhātaṃ atthaṃ sabbākārato viditvā tadanubhāvadīpakaṃ imaṃ udānaṃ udānesi.
由此可知，这即是如来长老沙利子的深广智慧根本所依，唯于其弟子中殊胜无比的断除烦恼的根本因缘及断尽之果，即止息的最终果，由此观察的总讲义，佛以全方位的知识及其体证的光明，宣说此偈。
Tattha upasantasantacittassāti upasantameva hutvā santaṃ cittaṃ etassāti upasantasantacitto. Samāpattiyā vikkhambhanena hi upasantakilesattā upasantacittaṃ na sabbathā ‘‘upasantasanta’’nti vuccati tassa upasamassa anaccantikabhāvato, na tathā aggamaggena. Tena pana accantameva kilesānaṃ samucchinnattā arahato cittaṃ puna kilesānaṃ anupasametabbatāya samathavipassanāheṭṭhimamaggehi upasantakilesaṃ hutvā accantasantabhāvatova ‘‘upasantasanta’’nti vuccati. Tena vuttaṃ – ‘‘upasantameva hutvā santaṃ cittaṃ etassāti upasantasantacitto’’ti. Upasantanti vā upasamo vuccati, tasmā ‘‘upasantasantacittassā’’ti accantūpasamena santacittassāti attho.
其中“止息而安住心”即指心已安止而圣静，此心可称为止息而安住的心。虽然由于果位的振荡起伏，止息烦恼的心并非恒常称为“止息而安住”，此心的止息无常动摇，不同于入灭的究竟果位。然而，真正由正定与观慧修持成就烦恼断绝之安住，至极安住时的阿拉汉心，乃因修止修观而成的止息烦恼之心，可谓止息而安住之心。因而有言：“此心即是止息而安住之心。”止息即止，故称为“止息而安住之心”者，意在指此至极止息的圣静心。
Atha vā satipi sabbesaṃ khīṇāsavānaṃ anavasesakilesavūpasame sāvakapāramīñāṇassa pana matthakappattihetubhūto sāvakesu anaññasādhāraṇo saviseso dhammasenāpatino kilesavūpasamoti dassetuṃ satthā upasantasaddena visesetvā āha ‘‘upasantasantacittassā’’ti.
或者说，乃至从一切已断尽染污之人中，以无余烦恼的止息为资粮果位的因缘，清楚展现弟子中无比殊胜的断除烦恼之果，作为众生导师示现的殊胜法相，于是以“止息而安住之心”为特别表述而宣讲。
Tatrāyamattho – bhusaṃ daḷhaṃ vā santaṃ upasantaṃ, tena upasantena upasantameva hutvā santaṃ upasantasantaṃ , tādisaṃ cittaṃ etassāti sabbaṃ purimasadisameva. Tathā hesa bhagavatā – ‘‘sāriputto, bhikkhave, mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño’’tiādinā (ma. ni. 3.93) anekapariyāyena vaṇṇito thomito. Netticchinnassāti netti vuccati bhavataṇhā saṃsārassa nayanato, sā netti chinnā etassāti netticchinno. Tassa netticchinnassa, pahīnataṇhassāti attho. Mutto so mārabandhanāti so evaṃvidho parikkhīṇabhavasaṃyojano sabbasmā mārabandhanato mutto, na tassa mārabandhanamocanāya karaṇīyaṃ atthi, tasmā dhammasenāpati attano upasamaṃ paccavekkhatīti. Sesaṃ vuttanayameva.
在此，‘静止’意指—土块坚固或水流澄清、平静，藉由此平静而达到更为平静的状态，故称为完全平静之心。此类心境即是前述所说的。世尊亦曾以多种表达称赞此心，如经中言：‘沙利佛，比库们，大智慧者、新智慧者、嘲笑智慧者、敏速智慧者、锐利智慧者、令生厌智慧者’等，从多个角度进行描述，详见《中部尼柯耶》三章九十三节。所谓‘断流通’即指断除欲流，欲流乃轮回之入口，此‘断流通’即断除之义。‘断流通者’即此心已断除流通。‘断流通者’之意为‘已舍弃欲流者’。此人与魔之束缚皆已解脱，谓此人一切生死羁绊全然断绝，已完全摆脱魔的拘束，故其未受魔拘束的解脱，不需以他法解脱，故以‘法军将军’自喻，对自身的安稳加以反观。余下内容亦如是阐述。
Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释完毕。
Niṭṭhitā ca meghiyavaggavaṇṇanā. · 美基亚品注释完毕。