6. Jaccandhavaggo · 6. 生盲品义注
5. Soṇavaggo5. 索那品
1. Piyatarasuttavaṇṇanā1. 更可爱经注释
§41
41. Mahāvaggassa paṭhame mallikāya deviyā saddhinti mallikāya nāma attano mahesiyā saha. Uparipāsādavaragatoti pāsādavarassa upari gato. Kocañño attanā piyataroti koci añño attanā piyāyitabbataro. Atthi nu kho teti ‘‘kiṃ te atthī’’ti deviṃ pucchati.
41. 在大结集第一卷，得名为「玛丽嘉女神」的信女与他自己的尊贵夫人同在。所谓「上座宫殿」，是指登上宫殿之上。女神问：「究竟谁是你的最亲爱者呢，是自己亲近的呢，还是别人应当更亲近你呢？你究竟有没有呢？」她这样发问。
Kasmā pucchati? Ayañhi sāvatthiyaṃ duggatamālākārassa dhītā. Ekadivasaṃ āpaṇato pūvaṃ gahetvā mālārāmaṃ gantvā ‘‘khādissāmī’’ti gacchantī paṭipathe bhikkhusaṅghaparivutaṃ bhagavantaṃ bhikkhācāraṃ pavisantaṃ disvā pasannacittā taṃ bhagavato adāsi. Satthā tathārūpe ṭhāne nisīdanākāraṃ dassesi. Ānandatthero cīvaraṃ paññāpetvā adāsi. Bhagavā tattha nisīditvā taṃ pūvaṃ paribhuñjitvā mukhaṃ vikkhāletvā sitaṃ pātvākāsi. Thero ‘‘ko imissā, bhante, dānassa vipāko bhavissatī’’ti pucchi. ‘‘Ajjesā, ānanda, tathāgatassa paṭhamaṃ bhojanaṃ adāsi, ajjeva kosalarañño aggamahesī bhavissati piyā manāpā’’ti. Taṃ divasameva ca rājā kāsigāme bhāgineyyena saddhiṃ yujjhitvā parājito palāyitvā āgato nagaraṃ pavisanto ‘‘balakāyassa āgamanaṃ āgamessāmī’’ti taṃ mālārāmaṃ pāvisi. Sā rājānaṃ āgataṃ passitvā tassa vattamakāsi. Rājā tassā vatte pasīditvā pitaraṃ pakkosāpetvā mahantaṃ issariyaṃ datvā taṃ antepuraṃ paṭiharāpetvā aggamahesiṭṭhāne ṭhapesi. Athekadivasaṃ rājā cintesi – ‘‘mayā imissā mahantaṃ issariyaṃ dinnaṃ, yaṃnūnāhaṃ imaṃ puccheyyaṃ ‘ko te piyo’ti? Sā ‘tvaṃ me, mahārāja, piyo’ti vatvā, puna maṃ pucchissati, athassāhaṃ ‘mayhampi tvaṃyeva piyā’ti vakkhāmī’’ti. Iti so aññamaññaṃ vissāsajananatthaṃ sammodanīyaṃ karonto pucchi.
为何她发此问？这是因为她是沙瓦提城一位堕入恶趣妇道之女的女儿。有一天，她手持碗，前往持花园，边走边说「我们要吃饭了」。她沿路看到僧团围绕着世尊诵戒入场，心生喜悦，便将其供养于世尊。世尊在此处示现出坐禅的姿态。长老阿难献上袈裟，并奉献给世尊。世尊坐下，食前礼拜，打开面容，用慈爱神情进食。长老问道：「尊者，此为供养果报为何？」世尊答曰：「阿难，今日是如来初次受食，今日之日，迦尸城国王将成为最尊贵、最慈爱之王。」当天，国王与弟弟在迦尸村激战，被击败后逃走，进城时说：「让兵士们安然归来。」遂进入持花园。女神见国王进来，即为其迎接。国王满意此事，赐予其父亲极大财富，并让其归隐于城外高级妻妾所居之地。某日，国王思忖说：「我赠此巨大财富给她，假使有人问她‘谁为你最亲爱’，她会说‘是你陛下’；若有人再问，她会说‘对我而言你也是最亲爱’。」于是彼此为增进信任，他彼此互相问讯。
Devī pana paṇḍitā buddhupaṭṭhāyikā saṅghupaṭṭhāyikā ‘‘nāyaṃ pañho rañño mukhaṃ ulloketvā kathetabbo’’ti cintetvā yathābhūtameva vadantī ‘‘natthi kho me, mahārāja, kocañño attanā piyataro’’ti āha. Vatvāpi attanā byākatamatthaṃ upāyena rañño paccakkhaṃ kātukāmā ‘‘tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’’ti tatheva rājānaṃ pucchi yathā raññā sayaṃ puṭṭhā. Rājāpi tāya sarasalakkhaṇena kathitattā nivattituṃ asakkonto sayampi sarasalakkhaṇeneva kathento tatheva byākāsi yathā deviyā byākataṃ.
那女神乃睿智佛教弟子及僧团护持者，思忖曰：「此王所问之事，不可直言告知。」她照实说：「陛下无有其他，更亲于我的人。」即便如此，王仍渴望当面试问，便言：「陛下，你岂非亲爱自己甚于一切？」国王所问之事，即如女神所表述的相同，无以回避。
Byākaritvā ca mandadhātukatāya evaṃ cintesi – ‘‘ahaṃ rājā pathavissaro mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi, mayhaṃ tāva yuttaṃ ‘attanā piyataraṃ aññaṃ na passāmī’ti, ayaṃ pana vasalī hīnajaccā samānā mayā ucce ṭhāne ṭhapitā sāmibhūtaṃ maṃ na tathā piyāyati, ‘attāva piyataro’ti mama sammukhā vadati, yāva kakkhaḷā vatāya’’nti anattamano hutvā ‘‘nanu te tīṇi ratanāni piyatarānī’’ti codesi. Devī ‘ratanattayaṃpāhaṃ deva attano saggasukhaṃ mokkhasukhañca patthayantī sampiyāyāmi, tasmā attāva me piyataro’’ti āha. Sabbo cāyaṃ loko attadatthameva paraṃ piyāyati, puttaṃ patthentopi ‘‘ayaṃ maṃ jiṇṇakāle posessatī’’ti pattheti, dhītaraṃ ‘‘mama kulaṃ vaḍḍhissatī’’ti, bhariyaṃ ‘‘mayhaṃ pāde paricarissatī’’ti, aññepi ñātimittabandhave taṃtaṃkiccavasena, iti attadatthameva sampassanto loko paraṃ piyāyatīti. Ayañhi deviyā adhippāyo.
思虑渐趋缓慢，思维曰：「我为遍地的国王，广阔国境的统治者，已经确知‘无其他人比我更为亲近’，唯独这奴婢与我同处一点，常伴于左右，却不亲爱我。她口中反言‘亲你是我所欢’，此如风中的裂痕。」因而感到不悦，女神劝他说：「三宝如你，我看见天人及天所享极乐、解脱的幸福，我视自为亲近之者。」世间万物皆亲近自己或者他物，儿子亦忧念「这人必在我老时养育我」，女儿「必我族裔兴盛」，妻子「必为我服务」，亲友亦如是，以各自不同因缘视己为亲，皆见自我为亲近，女神即此志向。
Atha rājā cintesi – ‘‘ayaṃ mallikā kusalā paṇḍitā nipuṇā ‘attāva me piyataro’ti vadati, mayhampi attāva piyataro hutvā upaṭṭhāti, handāhaṃ imamatthaṃ satthu ārocessāmi, yathā ca me satthā byākarissati, tathā naṃ dhāressāmī’’ti. Evaṃ pana cintetvā satthu santikaṃ upasaṅkamitvā tamatthaṃ ārocesi. Tena vuttaṃ – ‘‘atha kho rājā pasenadi kosalo…pe… piyataro’’ti.
国王再思：「玛丽嘉贤慧娴熟，自言‘我是你最亲’，若我自视为最亲且照顾她，他日我必将此告知师长，师亦必赞我。」于是思惟后，亲近师长，将此事陈述于世尊。世尊答曰：「国王，汝即为最亲者。」
Etamatthaṃ viditvāti etaṃ ‘‘loke sabbasattānaṃ attāva attano piyataro’’ti raññā vuttamatthaṃ sabbaso jānitvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi.
明了此义故，此为「世间万有皆视自我为最亲者」之论理，国王知此至理，便用此理阐释这一赞叹偈曰。
Tattha sabbā disā anuparigamma cetasāti sabbā anavasesā dasapi disā pariyesanavasena cittena anugantvā. Nevajjhagā piyataramattanā kvacīti attanā atisayena piyaṃ aññaṃ koci puriso sabbussāhena pariyesanto kvaci katthaci sabbadisāsu neva adhigaccheyya na passeyya. Evaṃ piyo puthu attā paresanti evaṃ kassaci attanā piyatarassa anupalabbhanavasena puthu visuṃ visuṃ tesaṃ tesaṃ sattānaṃ attāva piyo. Tasmā na hiṃse paramattakāmoti yasmā evaṃ sabbopi satto attānaṃ piyāyati attano sukhakāmo dukkhappaṭikūlo, tasmā attakāmo attano hitasukhaṃ icchanto paraṃ sattaṃ antamaso kunthakipillikaṃ upādāya na hiṃse na haneyya na pāṇileḍḍudaṇḍādīhipi viheṭheyya. Parassa hi attanā kate dukkhe taṃ tato saṅkamantaṃ viya kālantare attani sandissati. Ayañhi kammānaṃ dhammatāti.
这里，心意周遍诸方位，即全方位无余，依念心念，周遍十方而行。不应以仅仅处于亲近程度的缘故，想自他之中，任何人无论何时何地，凭着一切努力在各方位都无法洞察、无法见及。正如如此，自己所爱者常生爱他，如此因未能觉察到比自己更可爱的他者，诸众生心各各欢喜己为所爱。故不作大害之事，因众生皆爱自身，欲乐不欲苦，痛苦所逆，故自欲即为乐利，不愿他生取其利益。反之，见他受苦时，仿佛同时难受，亦似将至终时而自伤哀怨。这便是业法理也。
Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释完毕。
2. Appāyukasuttavaṇṇanā2. 短寿经注释
§42
42. Dutiye acchariyaṃ, bhanteti idampi meghiyasutte viya garahaṇacchariyavasena veditabbaṃ. Yāva appāyukāti yattakaṃ parittāyukā, atiittarajīvitāti attho. Sattāhajāteti sattāhena jāto sattāhajāto. Tasmiṃ sattāhajāte, jātassa sattame ahanīti attho. Tusitaṃ kāyaṃ upapajjīti tusitaṃ devanikāyaṃ paṭisandhiggahaṇavasena upapajji.
第二个奇特之处，尊者说，此亦应如云集经中奇异现象般理解。所谓寿命较短者，谓预定寿命；过绵延生者，谓寿命超长。所谓一周生者，谓活一周。所谓在此一周之中者，谓其诞生乃第七日。所谓转生忉利天身者，谓以得受忉利天身之因缘而复生天界。
Ekadivasaṃ kira thero pacchābhattaṃ divāṭṭhāne nisinno lakkhaṇānubyañjanappaṭimaṇḍitaṃ sobhaggappattaṃ dassanānuttariyabhūtaṃ bhagavato rūpakāyasiriṃ manasi karitvā, ‘‘aho buddhānaṃ rūpakāyasampatti dassanīyā samantapāsādikā manoharā’’ti uḷāraṃ pītisomanassaṃ paṭisaṃvedento evaṃ cintesi – ‘‘vijātamātuyā nāma virūpopi putto surūpo viya manāpo hoti, sace pana buddhānaṃ mātā mahāmāyā devī dhareyya, kīdisaṃ nu kho tassā bhagavato rūpadassane pītisomanassaṃ uppajjeyya, mahājāni kho mayhaṃ mahāmātu deviyā, yā sattāhajāte bhagavati kālakatā’’ti. Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā attano parivitakkitaṃ ārocento tassā kālakiriyaṃ garahanto ‘‘acchariyaṃ, bhante’’tiādimāha.
有一日，长老午后入座，端坐于阴凉处，目视佛陀相好庄严、光辉灿烂，觉悟不同凡响。心中念言：『佛陀形像实为殊胜，周围庄严，令人心悦神怡。』心中欢喜安稳，思忖道：『虽非亲生母亲，儿子明丽端正可爱，若佛陀之母乃大摩耶夫人当怀孕时，我将何等喜乐？我确知我那大摩耶夫人为佛陀在忉利天怀孕之时。』怀揣此念，长老趋向佛陀，表达对忉利天身的惊奇，称曰“尊者，此奇异现象令人胜解。”
Keci panāhu – ‘‘mahāpajāpati gotamī bhagavantaṃ mahatā āyāsena pabbajjaṃ yācitvāpi paṭikkhittā, mayā pana upāyena yācito bhagavā aṭṭhagarudhammappaṭiggahaṇavasena tassā pabbajjaṃ upasampadañca anujāni, sā te dhamme paṭiggahetvā laddhapabbajjūpasampadā bhagavato dutiyaṃ parisaṃ uppādetvā catutthāya parisāya paccayo ahosi. Sace pana bhagavato janetti mahāmāyā devī dhareyya, evametā cubhopi khattiyabhaginiyo ekato hutvā imaṃ sāsanaṃ sobheyyuṃ, bhagavā ca mātari bahumānena mātugāmassa sāsane pabbajjaṃ upasampadañca sukheneva anujāneyya, appāyukatāya panassā kasirena nipphannamidanti iminā adhippāyena thero bhagavato santike ‘acchariyaṃ, bhante’tiādimāhā’’ti. Taṃ akāraṇaṃ. Bhagavā hi mātuyā vā aññassa vā mātugāmassa attano sāsane pabbajjaṃ anujānanto garukaṃyeva katvā anujānāti, na lahukaṃ ciraṭṭhitikāmatāyāti.
又有人说道：「大摩耶婆提与佛陀承受巨大劳苦请戒出家，虽被拒绝，我苦心请恩尊者以受戒法替代，尊者允准其出家受比库戒，故她携戒达成第二僧团，为第四僧团之先行。若佛陀之母为大摩耶，方可与贵族女子合打一处，使此法系因彼得以昌盛，且佛陀尊重母亲，尊重大母乡寺院，顺利许可其出家戒律。虽寿命不长，亦为法之掌持者。长老正因此事惊诧，于佛前言‘此实为奇奇哉！’」此并非无由。佛陀确实会尊重其母或他母乡寺院，重视其于本法中的出家修习，绝非轻易允许或囿于短暂愿望。
Apare panāhu – ‘‘dasabalacatuvesārajjādike anaññasādhāraṇe anantāparimāṇe buddhaguṇe thero manasi karitvā yā evaṃ mahānubhāvaṃ nāma loke aggapuggalaṃ satthāraṃ kucchinā dasa māse parihari, sā buddhamātā kassaci paricārikā bhavissatīti ayuttamidaṃ. Kasmā? Satthu guṇānucchavikamevetaṃ, yadidaṃ sattāhajāte bhagavati janetti kālaṃ karoti, kālakatā ca tusitesu uppajjatīti acchariyabbhutacittajāto hutvā taṃ attano vitakkuppādanaṃ bhagavato ārocento ‘acchariyaṃ, bhante’tiādivacanaṃ avocā’’ti.
他人又说：「尊者为拥有十力、四念处等无量殊胜之佛相，以良好心念思量：世尊乃名谓大千世界至尊大导师，世间首领。怀疑何者？世间首领生来活一周，因其一周之时为忉利天胎孕时间，修成此殊胜佛力。今此心生惊奇，谛念佛陀此念头便生，于佛前言‘尊者，此实奇异！’」
Satthā pana yasmā sattāhajātesu bodhisattesu bodhisattamātu kālakiriyā dhammatā siddhā, tasmā taṃ dhammataṃ paridīpento ‘‘evametaṃ, ānandā’’tiādimāha. Sā panāyaṃ dhammatā yasmā yathā sabbe bodhisattā pāramiyo pūretvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā āyupariyosāne dasasahassacakkavāḷadevatāhi sannipatitvā abhisambodhiṃ pattuṃ manussaloke paṭisandhiggahaṇāya ajjhesitā kāladīpadesakulāni viya janettiyā āyuparimāṇampi oloketvā paṭisandhiṃ gaṇhanti, ayampi bhagavā bodhisattabhūto tatheva tusitapure ṭhito pañca mahāvilokanāni vilokento sattadivasādhikadasamāsaparimāṇaṃ mātuyā āyuparimāṇaṃ paricchinditvā ‘‘ayaṃ mama paṭisandhiggahaṇassa kālo, idāni uppajjituṃ vaṭṭatī’’ti ñatvāva paṭisandhiṃ aggahesi, tasmā sabbabodhisattānaṃ āciṇṇasamāciṇṇavaseneva veditabbaṃ. Tenāha bhagavā – ‘‘appāyukā hi, ānanda, bodhisattamātaro hontī’’tiādi.
世尊谓：缘于在忉利天受孕诸菩萨母亲皆寿命短促，乃道理也。因而启示阿难曰：『诸菩萨皆于忉利天住持波罗蜜，贤劫圣者皆已成就，常在忉利天住，以其寿命延长至千载，诸菩萨于忉利天建立佛果之基础，其寿数能超过母亲寿命。是故，正应如是，阿难。』此法理当知。世尊为菩萨时亦于忉利天安住，观察五大观天数，推算母亲寿命断期，以知是母胎孕生时节，是故促成自己再生，故诸菩萨当以此为常见。
Tattha kālaṃ karontīti yathāvuttaāyuparikkhayeneva kālaṃ karonti, na vijātapaccayā. Carimattabhāvehi bodhisattehi vasitaṭṭhānaṃ cetiyagharasadisaṃ hoti, na aññesaṃ paribhogārahaṃ, na ca sakkā bodhisattamātaraṃ apanetvā aññaṃ aggamahesiṭṭhāne ṭhapetunti tattakaṃ eva bodhisattamātu āyuppamāṇaṃ hoti, tasmā tadā kālaṃ karonti. Imameva hi atthaṃ sandhāya mahābodhisattā pañcamaṃ mahāvilokanaṃ karonti.
此处所说的『时刻运作』，是指如前所说的寿命终结时刻生起的因缘，所作的时刻，不是依赖于不了解的条件。凭借有余的根基，菩萨们的所住之处如同佛塔之所，相当于寺舍，并非供他人消受，也无法以菩萨母为媒介，引导别人安置在最高殊胜之所，这正是菩萨母寿命的衡量标准，因此出生时刻乃依此而作。正因缘此意，广大菩萨遂于第五次大远观时，作此时刻。
Katarasmiṃ pana vaye kālaṃ karontīti? Majjhimavaye. Paṭhamavayasmiñhi sattānaṃ attabhāve chandarāgo balavā hoti, tena tadā sañjātagabbhā itthiyo yebhuyyena gabbhaṃ anurakkhituṃ na sakkonti. Gaṇheyyuṃ ce, gabbho bahvābādho hoti. Majjhimavayassa pana dve koṭṭhāse atikkamitvā tatiyakoṭṭhāse vatthu visadaṃ hoti, visade vatthumhi nibbattadārakā arogā honti, tasmā bodhisattamātaro paṭhamavaye sampattiṃ anubhavitvā majjhimavayassa tatiyakoṭṭhāse vijāyitvā kālaṃ karontīti.
那么，究竟在何种年龄阶段作时刻呢？是在中间年龄。初期年龄时，众生于自性身中，欲爱强烈，因此当时受孕的妇女大多数无法安然护胎。如若硬受孕，胎中多惹多难。至于中间年龄，越过了二十岁档次后，三十岁档次的地基清明，清明之地生育的子女健康无病，因此菩萨母在初期年龄获得成功后，进入中间年龄、跨越三十岁档次，便作时刻。
Etamatthaṃ viditvāti etaṃ bodhisattamātu aññesañca sabbasattānaṃ attabhāve āyussa maraṇapariyosānataṃ viditvā tadatthavibhāvanamukhena anavajjappaṭipattiyaṃ ussāhadīpakaṃ imaṃ udānaṃ udānesi.
理解此义，即明了此乃菩萨母及诸众生依自性身，了知寿命终结之时，以正义理为依止，奉行无过错的行为，发起努力、点燃灯炬，如此发出此偈。
Tattha ye kecīti aniyamaniddeso. Bhūtāti nibbattā. Bhavissantīti anāgate nibbattissanti. Vāsaddo vikappattho, apisaddo sampiṇḍanattho. Tena nibbattamānepi saṅgaṇhāti. Ettāvatā atītādivasena tiyaddhapariyāpanne satte anavasesato pariyādiyati. Apica gabbhaseyyakasattā gabbhato nikkhantakālato paṭṭhāya bhūtā nāma, tato pubbe bhavissanti nāma. Saṃsedajūpapātikā paṭisandhicittato parato bhūtā nāma, tato pubbe uppajjitabbabhavavasena bhavissanti nāma. Sabbepi vā paccuppannabhavavasena bhūtā nāma, āyatiṃ punabbhavavasena bhavissanti nāma. Khīṇāsavā bhūtā nāma. Te hi bhūtā eva, na puna bhavissantīti, tadaññe bhavissanti nāma.
此处诸词为不定指示。所谓存在，即已生起。所谓将出现，即未来将生起。『瓦萨多』意含变化，『阿皮萨多』含合生之意。即使在生起时，亦因集合多因，故不断变异。过去未尽的寿数依此延续。如胎卧众生在离胎时，称为『已生起者』，之后必将再生之名。魂魄落入母胎，由他因再生，称为『已生起者』，之后必将再生之名。一切皆因现生之存在，为未来再生之旧例。已灭尽染者称为『已生起者』，即不再生者，其他则仍将再生之名。
Sabbe gamissanti pahāya dehanti sabbe yathāvuttabhedā sabbabhavayonigativiññāṇaṭṭhitisattāvāsādivasena anekabhedabhinnā sattā dehaṃ attano sarīraṃ pahāya nikkhipitvā paralokaṃ gamissanti, asekkhā pana nibbānaṃ. Ettha koci acavanadhammo nāma natthīti dasseti. Taṃ sabbajāniṃ kusalo viditvāti tadetaṃ sabbassa sattassa jāniṃ hāniṃ maraṇaṃ, sabbassa vā sattassa jāniṃ vināsaṃ pabhaṅgutaṃ kusalo paṇḍitajātiko maraṇānussativasena aniccatāmanasikāravasena vā jānitvā. Ātāpiyo brahmacariyaṃ careyyāti vipassanāya kammaṃ karonto ātāpiyasaṅkhātena vīriyena samannāgatattā ātāpiyo catubbidhasammappadhānavasena āraddhavīriyo anavasesamaraṇasamatikkamanūpāyaṃ maggabrahmacariyaṃ careyya, paṭipajjeyyāti attho.
诸众皆将离去舍弃此躯体。诸众生具各异差别，依生种类、识受、所安住之处等，有多差别。众生舍弃其身，离世而去，达到涅槃不可渗透境界。此中显示无常法无例外。通达此理的大智者深知此乃诸众生生命之本源、死亡之由来，诸众生必然灭亡消散之实情，因了知无常，精勤修行梵行。此依观照业果，致力于正精进，热诚具足，遂依四种正勤修持正法，修习破除死苦之道，持之以恒而达彼境界，义仍如是。
Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。
3. Suppabuddhakuṭṭhisuttavaṇṇanā3. 苏巴布达麻疯病者经注释
§43
43. Tatiye rājagahe suppabuddho nāma kuṭṭhī ahosīti suppabuddhanāmako eko puriso rājagahe ahosi. So ca kuṭṭhī kuṭṭharogena bāḷhavidūsitagatto. Manussadaliddoti yattakā rājagahe manussā tesu sabbaduggato. So hi saṅkārakūṭavatiādīsu manussehi chaḍḍitapilotikakhaṇḍāni sibbitvā paridahati, kapālaṃ gahetvā gharā gharaṃ gantvā laddhaācāmaucchiṭṭhabhattāni nissāya jīvati, tampi pubbe katakammapaccayā na yāvadatthaṃ labhati. Tena vuttaṃ ‘‘manussadaliddo’’ti. Manussakapaṇoti manussesu paramakapaṇataṃ patto. Manussavarākoti manussānaṃ hīḷitaparibhūtatāya ativiya dīno. Mahatiyā parisāyāti mahatiyā bhikkhuparisāya ceva upāsakaparisāya ca.
第四十三则：当年在第三次于王舍城出世之名为疮痂的男子，有一人名叫疮痂者，于王舍城居住。他得了严重之麻疯病，精神迷乱不清。人称『人群瘟疫』，意指他乃王舍城诸人中最难缠病患。彼男子于像山峰般人群中，将被人嫌弃的脓疮、腐烂皮肉等肢解后焚烧，拿着头颅四处游荡，依靠拾食弃饭谋生，此乃前世业力所致，无法得享长久安稳。故有称为『人群瘟疫』。『人群恶者』者，于众生中上至恶者称也。『人群恶人』是因众人轻视、侮辱之极为贫困形象。『广大众会』者，谓包括广大比库众与近事居士众也。
Ekadivasaṃ kira bhagavā mahābhikkhusaṅghaparivāro rājagahaṃ piṇḍāya pavisitvā bhikkhūnaṃ sulabhapiṇḍapātaṃ katvā pacchābhattaṃ piṇḍapātappaṭikkanto katipayabhikkhuparivāro nikkhanto yehi dānaṃ dinnaṃ, tesaṃ upāsakānaṃ avasesabhikkhūnañca āgamanaṃ āgamayamāno antonagareyeva aññatarasmiṃ ramaṇīye padese aṭṭhāsi. Tāvadeva bhikkhū tato tato āgantvā bhagavantaṃ parivāresuṃ, upāsakāpi ‘‘anumodanaṃ sutvā vanditvā nivattissāmā’’ti bhagavantaṃ upasaṅkamiṃsu, mahāsannipāto ahosi. Bhagavā nisīdanākāraṃ dassesi. Tāvadeva buddhārahaṃ āsanaṃ paññāpesuṃ. Atha bhagavā asītianubyañjanappaṭimaṇḍitehi dvattiṃsamahāpurisalakkhaṇehi virocamānāya byāmappabhāparikkhepasamujjalāya nīlapītalohitodātamañjeṭṭhapabhassarānaṃ vasena chabbaṇṇabuddharaṃsiyo vissajjentiyā anupamāya rūpakāyasiriyā sakalameva taṃ padesaṃ obhāsento tārāgaṇaparivuto viya puṇṇacando bhikkhugaṇaparivuto paññattavarabuddhāsane nisīditvā manosilātale kesarasīho viya sīhanādaṃ nadanto karavīkarutamañjunā brahmassarena dhammaṃ deseti.
据说，有一日世尊偕同广大比库僧团，入王舍城化缘，为比库们方便乞食，食毕回舍。尔后部分比库从乞食地离去，而那些受供养的在家弟子及随侍比库亦从容啜食后，聚集在此城市中某一优美之处。彼时众多比库分别前来，环绕世尊。在家居士闻法，赞叹闻闻礼拜，乃回归。于是大聚会形成。世尊示现坐姿，即示寂静端正之相。其后世尊于一席上坐定，显现佛陀庄严的三十二大人相，身体色泽纷呈，发散辉光，光泽如青、黄、赤等多彩光芒，相貌庄严无比，具有无双法身威严。在诸弟子比库环绕下，如同满月围绕宝星，世尊端坐于尊贵佛座上，犹如水面之青狮，在智慧之吼声中，用静穆纯净的说法，教导大众圣法。
Bhikkhūpi kho appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā pahitattā codakā pāpagarahino vattāro vacanakkhamā sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā meghavaṇṇaṃ paṃsukūlacīvaraṃ pārupitvā suvammitā viya gandhahatthino bhagavantaṃ parivāretvā ohitasotā dhammaṃ suṇanti. Upāsakāpi suddhavatthanivatthā suddhuttarāsaṅgā pubbaṇhasamayaṃ mahādānāni pavattetvā gandhamālādīhi bhagavantaṃ pūjetvā vanditvā bhikkhusaṅghassa nipaccakāraṃ dassetvā bhagavantaṃ bhikkhusaṅghañca parivāretvā saṃyatahatthapādā ohitasotā sakkaccaṃ dhammaṃ suṇanti. Tena vuttaṃ – ‘‘tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hotī’’ti.
比库们身心简朴满足，远离交往纷扰，内心坚定勇猛，勤奋精进，恪守戒律，言辞有度，不造作恶语，具备德行，入定定力，通达智慧，并已证得解脱，具足解脱之见，着穿由毡布制成的袈裟，整洁适宜，手持香袋，围绕世尊而坐，屏息专心聆听佛法。在家弟子亦清净正行，早晨时分广行大施，向世尊以芳香花圈等供养，礼敬礼拜，示现对于比库僧团虔诚奉护。于是共聚一处，恭敬双手合十，心怀礼敬，静心聆听佛陀法音。故说：当时世尊与广大僧团聚集，端坐说法。
Suppabuddho pana jighacchādubbalyapareto ghāsapariyesanaṃ caramāno antaravīthiṃ otiṇṇo dūratova taṃ mahājanasannipātaṃ disvā, ‘‘kiṃ nu kho ayaṃ mahājanakāyo sannipatito, addhā ettha bhojanaṃ dīyati maññe, appeva nāmettha gatena kiñci khādanīyaṃ vā bhojanīyaṃ vā laddhuṃ sakkā’’ti sañjātābhilāso tattha gantvā addasa bhagavantaṃ pāsādikaṃ dassanīyaṃ pasādanīyaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ santindriyaṃ susamāhitaṃ tāya parisāya parivutaṃ dhammaṃ desentaṃ, disvāna purimajātisambhatāya paripakkāya upanissayasampattiyā codiyamāno ‘‘yaṃnūnāhampi dhammaṃ suṇeyya’’nti parisapariyante nisīdi. Taṃ sandhāya vuttaṃ – ‘‘addasā kho suppabuddho kuṭṭhī…pe… tattheva ekamantaṃ nisīdi‘ahampi dhammaṃ sossāmī’’’ti.
苏帕不陀者，怀疑忧虑，体弱多病，放弃探求草药，穿越街巷，远远见见有人聚集，心生疑虑，思惟：“此地是否大聚会？或许这里有食物供应，我虽不足，却可获得少许可食之物？”遂怀着好奇心前往观望。见到世尊庄严殊胜的形象，令人观之悦目安祥，平心静气，调御六根，收摄心识，与众弟子比库环绕说法。苏帕不陀见其已得圆满资粮、成熟条件、因缘完备，便起发愿：“我亦当听法。”便就坐于一隅，心志恭敬，愿意聆听佛法。于是说：“苏帕不陀显露通达诸法……就在此处独自端坐：‘我亦将听闻佛法。’”
Sabbāvantanti sabbāvatiṃ hīnādisabbapuggalavataṃ, tattha kiñcipi anavasesetvāti attho. ‘‘Sabbavanta’’ntipi paṭhanti. Cetasāti buddhacakkhusampayuttacittena. Cittasīsena hi ñāṇaṃ niddiṭṭhaṃ, tasmā āsayānusayañāṇena indriyaparopariyattañāṇena cāti attho. Ceto paricca manasākāsīti tassā parisāya cittaṃ paccekaṃ paricchinditvā manasi akāsi te volokesi. Bhabbo dhammaṃ viññātunti maggaphaladhammaṃ adhigantuṃ samattho, upanissayasampannoti attho. Etadahosīti ayaṃ suppabuddho kiñcāpi tagarasikhimhi paccekabuddhe aparajjhitvā īdiso jāto, maggaphalūpanissayo panassa paṃsupaṭicchannasuvaṇṇanikkhaṃ viya antohadayeyeva vijjotati, tasmā suviññāpiyoti idaṃ ahosi. Tenāha – ‘‘ayaṃ kho idha bhabbo dhammaṃ viññātu’’nti.
“诸有所有者”即涵盖一切众生，无有遗漏。此“诸有所有者”解作“心识”，即以佛陀之慧眼和心眼所见之识。所谓“心识”，乃智慧明了之识。故此，携此深识之意境，藉由深识之慧，洞察前行者心中潜藏的染污烦恼及依赖诸根所生的偏见，这即“诸有所有者”之义。于是其心分别无余，将之于心中具现，视察其所见，适切断除，能了达法，获致道果，具备因缘。此即所谓通达法理、得成无上解脱之意。为此，谓之“苏帕不陀已得法理通达”。正如言：“此即能通达法理者。”
Anupubbiṃ kathanti dānānantaraṃ sīlaṃ, sīlānantaraṃ saggaṃ, saggānantaraṃ magganti evaṃ anupaṭipāṭikathaṃ. Bhagavā hi paṭhamaṃ hetunā saddhiṃ assādaṃ dassetvā tato satte vivecetuṃ nānānayehi ādīnavaṃ pakāsetvā ādīnavasavanena saṃviggahadayānaṃ nekkhammaguṇavibhāvanamukhena ca vivaṭṭaṃ dasseti.
佛陀逐次宣说施与之后随之戒律，戒律之后随之升天，升天之后随之道境，如此循序渐进而行。佛陀初以缘由说快乐，使众生欢喜，继而示现分别解脱差别，揭示诸惑与痛苦，令众生惊觉忏悔。以解除烦恼为根本，启发众生弃绝贪瞋痴等心，打开觉悟之路，敞开心扉示现解脱之道。
Dānakathanti idaṃ nāma sukhānaṃ nidānaṃ, sampattīnaṃ mūlaṃ, bhogānaṃ patiṭṭhā, visamagatassa tāṇaṃ leṇaṃ gati parāyaṇaṃ, idhalokaparalokesu dānasadiso avassayo patiṭṭhā ālambanaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi. Idañhi avassayaṭṭhena ratanamayasīhāsanasadisaṃ, patiṭṭhānaṭṭhena mahāpathavisadisaṃ , ālambanaṭṭhena ālambanarajjusadisaṃ, dukkhanittharaṇaṭṭhena nāvāsadisaṃ, samassāsanaṭṭhena saṅgāmasūro, bhayaparittāṇaṭṭhena suparikhāparikkhittanagaraṃ, maccheramalādīhi anupalittaṭṭhena padumaṃ, tesaṃ nidahanaṭṭhena jātavedo, durāsadaṭṭhena āsīviso, asantāsaṭṭhena sīho, balavantaṭṭhena hatthī, abhimaṅgalasammataṭṭhena setausabho, khemantabhūmisampāpanaṭṭhena valāhako assarājā. Dānañhi loke rajjasiriṃ deti, cakkavattisampattiṃ sakkasampattiṃ mārasampattiṃ brahmasampattiṃ sāvakapāramīñāṇaṃ paccekabodhiñāṇaṃ sammāsambodhiñāṇaṃ detīti evamādidānaguṇappaṭisaṃyuttakathaṃ.
所谓施与，乃是诸幸福之根源，众功德之基础，所有享乐之根基。施与能挡彼难以预料的痛苦、破除困厄和障碍，是今世及来世中能确立依止、守护与归依，不可缺少的根本。诸施具备诸般条件，如王座之庄严稳固，如大道之宽广平坦，如依仗绳索之牢固，如泽舟之安全厚实，如战士之勇猛坚强，如护城敌袭之防御，如莲花之馥郁纯洁，如神灵之光明御护。如是施能给予世间荣耀，带来王者贵族之盛世，护持萨咖天帝、魔王、梵天之表彰；更显现弟子之智慧、独觉智、正觉智等殊胜法益，故称关于施与之诸德详尽而彰明。
Yasmā pana dānaṃ dento sīlaṃ samādātuṃ sakkoti, tasmā dānakathānantaraṃ sīlakathaṃ kathesi. Sīlakathanti sīlaṃ nāmetaṃ sattānaṃ avassayo patiṭṭhā ālambanaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ. Idhalokaparalokasampattīnañhi sīlasadiso avassayo patiṭṭhā ālambanaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi, sīlālaṅkārasadiso alaṅkāro, sīlapupphasadisaṃ pupphaṃ, sīlagandhasadiso gandho natthi, sīlālaṅkārena hi alaṅkataṃ sīlakusumapiḷandhitaṃ sīlagandhānulittaṃ sadevako loko olokento tittiṃ na gacchatīti evamādīhi sīlaguṇappaṭisaṃyuttakathaṃ.
所谓能施与布施者，方能持守戒律。因此，在说布施法之后，接着说戒律法。戒律法即戒，乃众生所倚赖之根本、依止、保护、依靠、归宿、归依之所在。于此世间及彼世间，诸福德财富中，没有如戒一样的根本、依止、保护、依靠、归宿、依赖。所谓戒饰乃华饰，戒如花朵，戒香乃香气，但世间没有戒饰般的华饰，也没有戒香般的香气。因戒饰得装饰，犹如以华簪饰，披缨佩香，天界之众观之，便不生厌恶。诸如此类，围绕戒德的言说即戒法之说。
Idaṃ pana sīlaṃ nissāya ayaṃ saggo labbhatīti dassetuṃ sīlānantaraṃ saggakathaṃ kathesi. Saggakathanti saggo nāma iṭṭho kanto manāpo, niccamettha kīḷā niccasampattiyo labbhanti, cātumahārājikā devā navutivassasatasahassāni dibbasukhaṃ dibbasampattiṃ paṭilabhanti, tāvatiṃsā tisso vassakoṭiyo saṭṭhi ca vassasatasahassānīti evamādisaggaguṇappaṭisaṃyuttakathaṃ. Saggasampattiṃ kathentānañhi buddhānaṃ mukhaṃ nappahoti. Vuttampi cetaṃ ‘‘anekapariyāyena kho ahaṃ, bhikkhave, saggakathaṃ katheyya’’ntiādi.
继戒法之后，为显现依戒能得天福，故说天界之说。所谓天界，即令人喜爱、悦意、安乐之所，恒常于此娱乐，享有不坏福德。住于四大王天及九十八万众天，享天之乐、天财。四天分别是忉利天、他化自在天、夜摩天，及三十三天，寿命各为三千六百万年、六十六亿年等，如此等等。诸如此类，围绕天德的言说即天界法之说。说天界福报时，佛陀之口不曾闭合，且说：「我当以多种说法说天界」等词。
Evaṃ hetunā saddhiṃ saggakathāya palobhetvā puna hatthiṃ alaṅkaritvā tassa soṇḍaṃ chindanto viya ‘‘ayampi saggo anicco adhuvo, na ettha chandarāgo kātabbo’’ti dassanatthaṃ ‘‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’tiādinā (ma. ni. 1.177; 2.42) nayena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ kathesi. Tattha ādīnavanti dosaṃ. Okāranti lāmakasabhāvaṃ, aseṭṭhehi sevitabbaṃ seṭṭhehi na sevitabbaṃ nihīnasabhāvanti attho. Saṃkilesanti tehi sattānaṃ saṃsāre saṃkilissanaṃ. Tenāha – ‘‘kilissanti vata bho sattā’’ti (ma. ni. 2.351).
因缘如此，众生随闻天界法起爱欲心，佛陀如剃刀刮去须发般示现：此天界无常、虚假，不可生爱、贪著。以此显现，教化欲患乃至多重痛苦、诸大苦恼、不利处。所谓患，谓烦恼；所谓利害，是不应亲近者应远离，所谓世间染污，谓令众生于轮回中受染污之苦。故说：「众生实为染污。」
Evaṃ kāmādīnavena tajjetvā nekkhamme ānisaṃsaṃ pakāsesi pabbajjāya jhānādīsu ca guṇaṃ dīpesi vaṇṇesi. Kallacittantiādīsu kallacittanti kammaniyacittaṃ, heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā uparidesanāya bhājanabhāvūpagamanena kammaniyacittaṃ, kammakkhamacittanti attho. Diṭṭhimānādisaṃkilesavigamena muducittaṃ. Kāmacchandādivigamena vinīvaraṇacittaṃ. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacittaṃ. Tattha saddhāsampattiyā pasannacittaṃ, yadā bhagavā aññāsīti sambandho.
于此诸欲之难弃中，佛揭示出离之因缘，示显出家及禅定等具足诸功德。所谓恶心，即不善心，谓以无信、堕落心等贪、嗔、痴等心不现行外道说法。所谓业力坚固心，谓远离怒恚杂染之心，心定执正法。又谓弃污心，远离惑心。谓远离欲等覆盖。谓有正行，通过念、喜、悦、欢喜得正增长。内含信德成就之明媚心，谓世尊所称悟相明心。
Atha vā kallacittanti kāmacchandavigamena arogacittaṃ. Muducittanti byāpādavigamena mettāvasena akathinacittaṃ. Vinīvaraṇacittanti uddhaccakukkuccavigamena avikkhipanato na pihitacittaṃ. Udaggacittanti thinamiddhavigamena sampaggahavasena alīnacittaṃ. Pasannacittanti vicikicchāvigamena sammāpaṭipattiyā adhimuttacittaṃ.
所谓恶心，即远离欲爱之心。所谓弃污心，从嗔恚中远离，以慈爱心避免困难。所谓去垢心，是由掉举追悔中远离，保持专注、不生欢喜。所谓晋向心，远离昏沉睡眠，生清净、专注。所谓明媚心，由疑惑中远离，通达正行，有坚定心意。
Athāti pacchā. Sāmukkaṃsikāti sāmaṃ ukkaṃsikā attanāva uddharitvā gahitā, sayambhūñāṇena sāmaṃ diṭṭhā, aññesaṃ asādhāraṇāti attho. Kā ca pana sāti? Ariyasaccadesanā. Tenevāha – ‘‘dukkhaṃ samudayaṃ nirodhaṃ magga’’nti. Idañhi saccānaṃ sarūpadassanaṃ, tasmā imasmiṃ ṭhāne ariyasaccāni kathetabbāni, tāni sabbākārato vitthārena visuddhimagge (visuddhi. 2.529) vuttānīti tattha vuttanayena veditabbāni.
后续论曰：『共同起名』者，即彼皆由自身提取，凭自觉知所建立，为自现之识，非他人所持。何者？即圣谛之教说。其说为：苦、集、灭、道。四谛为诸真理之本然显现，故于此处当宣说圣谛，且皆详细而全面，明净无漏之修净之道（《清净道论》所载）。释义当依正说语详加解释。
Seyyathāpītiādinā upamāvasena suppabuddhassa kilesappahānaṃ ariyamagguppādañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhuyeva. Rajananti nīlapītalohitamañjeṭṭhādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya, pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tassaṃyeva nisajjāyaṃ. Etenassa lahuvipassanakatā tikkhapaññatā sukhāpaṭipadā khippābhiññatā ca dassitā honti. Virajaṃ vītamalanti apāyagamanīyarāgarajādīnaṃ abhāvena virajaṃ, anavasesadiṭṭhivicikicchāmalāpagamena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ, pañcavidhadussīlamalāpagamena vītamalaṃ. Dhammacakkhunti sotāpattimaggo adhippeto. Tassa uppattiākāradassanatthaṃ ‘‘yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti vuttaṃ. Tañhi nirodhaṃ ārammaṇaṃ katvā kiccavasena eva saṅkhatadhamme paṭivijjhantaṃ uppajjati.
譬如等观，示现智慧明彻者对烦恼的断除与圣圣果的发生。『已去的时间』者，与『无为的时间』同义。『确实』者，谓真切无误。『青蓝青赤铜等诸有色』者，指青色、蓝色、赤色、铜色及类此色相。『可收摄』者，谓可被接纳，光明显现。『于此即坐』者，指当处即时入座作法。由此可见轻便的内观、锐利的智慧、愉快的行持、迅速的神通显现。『净洁』、『无染』者，指远离恶趣及犯贱的欲贪等烦恼的无染净。『无染』亦因无分别疑惑之垢而得净。或因初道阶段止恶之垢故自净，亦因五恶习的杂染不生而得净。法眼者，指初入圣道的须陀洹果道为首。其出现意在显示“诸行生起者，悉皆是灭因”，此灭因作为对象，依缘起法而生起。
Tatridaṃ upamāsaṃsandanaṃ – vatthaṃ viya cittaṃ daṭṭhabbaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo, dhovanaphalakaṃ viya anupubbikathā, udakaṃ viya saddhā, udakena temetvā temetvā gomayakhārehi kāḷake sammadditvā vatthassa dhovanappayogo viya saddhāsalilena temetvā satisamādhipaññāhi dose sithile katvā saddhādividhinā cittassa sodhane vīriyārambho, tena payogena vatthe kāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhassa vatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodāpananti.
此譬喻之对照，比喻成衣物，须观其色心。衣物因外来之污垢而污秽，犹如心被欲贪等烦恼所染。洗涤比喻逐渐净化，如水清洗衣物。水为信心，纂水不断以牛粪等黑垢洗净衣物，正如用信心的水溶解贪、嗔、痴等烦恼。以念、定、慧清除尘垢，劲力用心清洗犹如祛除秽垢一般。由此，污垢被洗涤，亦如修行使障碍烦恼消散，圣道出现，纯净衣物显现明光，烦恼被净化，心得净化完成。
Evaṃ pana suppabuddho parisapariyante nisinno dhammadesanaṃ sutvā sotāpattiphalaṃ patvā attanā paṭiladdhaguṇaṃ satthu ārocetukāmo parisamajjhaṃ ogāhituṃ avisahanto mahājanassa satthāraṃ vanditvā anugantvā nivattakāle bhagavati vihāraṃ gate sayampi vihāraṃ agamāsi. Tasmiṃ khaṇe sakko devarājā ‘‘ayaṃ suppabuddho kuṭṭhī attanā satthu sāsane paṭiladdhaguṇaṃ pākaṭaṃ kātukāmo’’ti ñatvā ‘‘vīmaṃsissāmi na’’nti gantvā ākāse ṭhito etadavoca – ‘‘suppabuddha tvaṃ manussadaliddo manussakapaṇo manussavarāko, ahaṃ te aparimitaṃ dhanaṃ dassāmi, ‘buddho na buddho, dhammo na dhammo, saṅgho na saṅgho, alaṃ me buddhena, alaṃ me dhammena, alaṃ me saṅghenā’ti vadehī’’ti. Atha naṃ so āha ‘‘kosi tva’’nti? ‘‘Ahaṃ sakko devarājā’’ti. ‘‘Andhabāla ahirika, tvaṃ mayā saddhiṃ kathetuṃ na yuttarūpo, yo tvaṃ evaṃ avattabbaṃ vadesi, apica maṃ tvaṃ ‘duggato daliddo kapaṇo’ti kasmā vadesi, nanu ahaṃ lokanāthassa orasaputto, nevāhaṃ duggato na daliddo na kapaṇo, atha kho sukhappatto paramena sukhena apāhamasmi mahaddhano’’ti vatvā āha –
此时，智慧明彻者环坐听闻法要，达到须陀洹果，自身已得正果，愿示现功德以振兴圣教。虽入定沉浸不能宣说，但尊敬众多佛教徒，追随世尊，示现禅定生活。恰此刻，天帝萨咖观其心迹，谓：「此智者确已亲取师教功德，愿详察之。」遂立于空中称其为良人，予以灾难后人、诡诈奸诈之名讳，引之说：「你为何称我如此？我为天帝萨咖。」又谓：「无知无耻，你不该与我说话，你诽谤我为堕落奸诈者，然我实为世尊继承子，不为恶辈，且已得极乐财富。」遂言——
‘‘Saddhādhanaṃ sīladhanaṃ, hiriottappiyaṃ dhanaṃ;
「信为财富，戒为财富，羞耻敬畏为财富；
Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.
听闻与布施为财富，智慧为第七种财富。」
‘‘Yassa ete dhanā atthi, itthiyā purisassa vā;
「拥有此等财富者，无论男女……」
‘Adaliddo’ti taṃ āhu, amoghaṃ tassa jīvita’’nti. (a. ni. 7.5) –
『阿拉里陀』谓之：『其生命不落空』。
Tassimāni me satta ariyadhanāni santi. Yesañhi imāni dhanāni santi, na tveva te buddhehi vā paccekabuddhehi vā ‘daliddā’ti vuccantī’’ti.
我此有七圣财。有何等财呢？有此这些财，佛陀与辟支佛绝不会称之为『阿拉里陀』。
Sakko tassa kathaṃ sutvā taṃ antarāmagge ohāya satthu santikaṃ gantvā sabbaṃ taṃ vacanaṃ paṭivacanañca ārocesi. Atha naṃ bhagavā āha – ‘‘na kho sakka sakkā tādisānaṃ satenapi sahassenapi suppabuddhaṃ kuṭṭhiṃ ‘buddho na buddho, dhammo na dhammo, saṅgho na saṅgho’ti kathāpetu’’nti. Suppabuddhopi kho kuṭṭhī satthu santikaṃ gantvā satthārā katapaṭisanthāro attanā paṭiladdhaguṇaṃ ārocesi. Tena vuttaṃ – ‘‘atha kho suppabuddho kuṭṭhī diṭṭhadhammo’’tiādi.
萨咖闻此事，置千里外，便舍去中央之地，往诣世尊所，尽以此言复诵。世尊告之：『天帝萨咖，不应以如此无量无数圣人的愚痴，言说“佛非佛、法非法、僧非僧”。即使愚痴者，若往世尊所，世尊为其回诵之者，应当如实指出其过。以故云“愚痴者，世尊所见法”诸言。』
Tattha diṭṭhadhammoti diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo. Sesapadesupi eseva nayo. Tattha ‘‘diṭṭhadhammo’’ti cettha sāmaññavacano dhammasaddo. Dassanaṃ nāma ñāṇadassanato aññampi atthīti taṃ nivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti ca ñāṇasampattito aññāpi vijjatīti tato visesanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panāyaṃ viditadhammatā dhammesu ekadesenāpi hotīti nippadesato viditabhāvaṃ dassetuṃ ‘‘pariyogāḷhadhammo’’ti vuttaṃ. Tenassa yathāvuttaṃ saccābhisambodhaṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesenapi pariññeyyadhammaṃ samantato ogāḷhaṃ nāma hoti, na tadaññañāṇaṃ. Tena vuttaṃ – ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. Tenevāha ‘‘tiṇṇavicikiccho’’tiādi.
是处所说“所见法”，谓见之圣谛法也。余辞亦如是解。此处“所见法”，乃通用法语。所谓“见”，是指由智慧见取真理之义，亦有说为“得成法”，为使其转引方便故作“得成法”说。所谓“得成”，意为智慧境界之成就，亦可称为“了知法”，诸法智达之表示。又谓“周悉法”，即指遍知一切法。由此可见乃照显圣谛之了悟。所谓“道识”，为教理达成之解，非无智。由此说“见之圣谛法”，即指见谛法义。正如《三过疑疑》偈中所言。
Tattha paṭibhayakantārasadisā soḷasavatthukā ca aṭṭhavatthukā ca tiṇṇā vicikicchā etenāti tiṇṇavicikiccho. Tato eva pavattiādīsu ‘‘evaṃ nu kho, na nu kho’’ti evaṃ pavattitā vigatā samucchinnā kathaṃkathā etassāti vigatakathaṃkatho. Sārajjakarānaṃ pāpadhammānaṃ pahīnattā tappaṭipakkhesu ca sīlādiguṇesu suppatiṭṭhitattā vesārajjaṃ visāradabhāvaṃ veyyattiyaṃ pattoti vesārajjappatto. Nāssa paro paccayo, na parassa saddhāya ettha vattatīti aparappaccayo. Katthāti āha ‘‘satthusāsane’’ti.
此中“断疑”，谓断除六、七、十六、十八疑难者，即断疑也。疑难既绝，问答等皆断绝，谓断疑问答者。身心清净无浊，远离恶法，持戒勤修，安立具足翳障，纯净清净，谓之净戒得成。无他因缘，无基于他信，此义立于『世尊教法』中。
Abhikkantantiādīsu kiñcāpi ayaṃ abhikkantasaddo khayasundarābhirūpabbhanumodanādīsu anekesu atthesu dissati, idha pana abbhanumodane daṭṭhabbo. Teneva so pasādavasena pasaṃsāvasena ca dvikkhattuṃ vutto, sādhu sādhu, bhanteti vuttaṃ hoti. Abhikkantanti vā atikantaṃ atiiṭṭhaṃ atimanāpaṃ, atisundaranti attho. Tattha ekena abhikkantasaddena bhagavato desanaṃ thometi, ekena attano pasādaṃ.
如“圆满”等诸词，意涵众多美妙胜义殊胜义理，尤能显著随喜。正如对此赞叹赞宜双声而言：“善哉善哉”为称赞。圆满者，谓超绝，超过常量，超于希愿，美妙义。而“圆满”一词，既可指世尊所说，亦指自心之欢喜安详。
Ayañhettha adhippāyo – abhikkantaṃ, bhante, yadidaṃ bhagavato dhammadesanā, abhikkantaṃ, bhante, yadidaṃ bhagavato dhammadesanaṃ āgamma mama pasādoti. Bhagavato eva vā vacanaṃ abhikkantaṃ dosanāsanato, abhikkantaṃ guṇādhigamanato, tathā saddhāvaḍḍhanato, paññājananato, sātthato , sabyañjanato, uttānapadato, gambhīratthato, kaṇṇasukhato, hadayaṅgamato, anattukkaṃsanato, aparavambhanato, karuṇāsītalato, paññāvadātato, āpātharamaṇīyato, vimaddakkhamato, suyyamānasukhato, vīmaṃsiyamānahitatoti evamādinayehi thomento padadvayaṃ āha.
这里有两种法门——世尊的正法教导，尊者，世尊法门，尊者，我闻受心悦诚服。世尊之言，有监护，有摄护；远离过失，有善法成就；由此信心增长；智慧增长；于义理相应；应了节次；意趣深远；悦耳清和；能感心田；无自我成见；无私无染；慈悲凉意；智慧施舍；持重安适；不迷惑；有安逸；能审察无害。这般诸端庄，称其为双立之句。
Tato parampi catūhi upamāhi desanaṃyeva thometi. Tattha nikkujjitanti adhomukhaṭṭhapitaṃ, heṭṭhāmukhajātaṃ vā. Ukkujjeyyāti upari mukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādinā chāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā ‘‘esa maggo’’ti maggaṃ upadiseyya. Andhakāreti caturaṅgasamannāgate. Ayaṃ tāva padattho.
接着又用四种比喻来说明法门。其一称为下垂、倒置，或自下而生。所谓上举，就是向上翻转。遮蔽，谓被草叶等所遮盖。揭露，是剥开。苗根，指植物根须。若用手指出道，称为示道。完全黑暗隐蔽，具四种性质者，即此所说。此乃此词法义。
Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patiṭṭhitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānato paṭṭhāya micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ āvikarontena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsanadesanāpajjotadhāraṇena bhagavatā nānānayehi pakāsitattā anekapariyāyena dhammo pakāsito.
此为法门所系。譬如有人下垂而上举；对于正法却背弃而立于邪法。譬如遮蔽被揭露；譬如愚钝而指出正道；譬如暗中提灯。对于邪法堕落沉迷，无法见佛宝诸法，乃借法光照彻示现佛意，示现多义而广法显扬。
Evaṃ desanaṃ thometvā tāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto ‘‘esāha’’ntiādimāha. Tattha esāhanti eso ahaṃ. Bhagavantaṃ saraṇaṃ gacchāmīti bhagavā me saraṇaṃ parāyaṇaṃ aghassa ghātā, hitassa vidhātāti iminā adhippāyena bhagavantaṃ gacchāmi bhajāmi, evaṃ vā jānāmi bujjhāmīti. Yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ atthoti. Dhammanti adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne catūsu apāyesu apatamāne dhāretīti dhammo. So atthato ariyamaggo ceva nibbānañca. Vuttañhetaṃ –
法门如此示现之后，心净意明修持法门所依之宝，乃言：「此是我之法」。此法令我皈依救归，远离害处得福时。由此法门庄严，知晓而悟。此中诸元素皆归依于智慧作用有益者。法即是通过修行依四圣谛真谛得证证灭而持行。此法实即贵圣道与涅槃。言教云：
‘‘Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (a. ni. 4.34; itivu. 90).
「诸比库，诸法集有时，圣八正道为其上首」
‘‘Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90) ca –
「诸比库，诸法集或不集，离欲为其上首」及此二句。
Na kevalaṃ ariyamaggo ceva nibbānañca, apica kho ariyaphalehi saddhiṃ pariyattidhammopi. Vuttañhetaṃ –
不仅仅是圣道与涅槃，连同圣果也与经文教义一起广为流传。对此已有经言——
‘‘Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;
『离贪离嗔无怨无忧，法非造作不逆相违；
Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī’’ti. (vi. va. 887);
此法甘美殊胜清净，是法避难趣向归依。』（《佛迹》卷六，页八八七）
Ettha hi rāgavirāganti maggo vutto. Anejamasokanti phalaṃ. Asaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti pariyattidhammo vuttoti.
这里所说的离贪离嗔即是圣道。无怨无忧即是圣果。非造作即指出涅槃。清净殊胜甘美，是经文所宣说的教义特质。
Bhikkhusaṅghanti diṭṭhisīlasāmaññena saṃhataṃ aṭṭhaariyapuggalasamūhaṃ. Ettāvatā suppabuddho tīṇi saraṇagamanāni paṭivedesi. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti ajjataggeti ajjataṃ ādiṃ katvā. ‘‘Ajjadagge’’tipi pāṭho, tattha dakāro padasandhikaro, ajja agge ajja ādiṃ katvāti attho. Pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ ratanattayassa upāsanato upāsakaṃ kappiyakārakaṃ maṃ bhagavā upadhāretu jānātūti attho. Imassa ca saraṇagamanaṃ ariyamaggādhigameneva nipphannaṃ, ajjhāsayaṃ pana āvikaronto evamāha.
比库僧团者，谓以正见正行等所成就的十八圣人众。至多，觉者示现三归依门。世尊祈愿居士执持我，乃至今日，执持手合掌，归于三宝，我说此乃今日起首。所谓『今日起』者，因语音结合，意即从今日开始。所谓执持手合掌，即以手合持，表示至我生命终止时为止，已归依三宝之持守者。归依三门以修行为本，欲达圣道证果。如此归依，实乃圣道之实现，其心未变，故言云。
Bhagavatobhāsitaṃ abhinanditvā anumoditvāti bhagavato vacanaṃ cittena abhinanditvā tameva abhinanditabhāvaṃ pakāsento vuttanayena vācāya anumoditvā. Abhivādetvā padakkhiṇaṃ katvā pakkāmīti taṃ bhagavantaṃ pañcapatiṭṭhitena vanditvā tikkhattuṃ padakkhiṇaṃ katvā satthu guṇaninnacitto yāva dassanavisayasamatikkamā bhagavantaṃyeva pekkhamāno pañjaliko namassamāno pakkāmi.
敬仰世尊所说，喜悦随喜，即心中赞叹世尊之语，且由其意显现喜悦之态，以言表之，遂生随喜之意。恭敬礼拜，绕行数匝即告辞，五体投地礼拜，三遍绕行乃终。心怀赞叹师德，在见证示教处，专心正视世尊，合掌致敬，作别辞行。
Pakkanto ca kuṭṭharogābhibhavena chinnahatthapādaṅguli ukkāragatto samantato vissandamānāsavo kaṇḍūtipatipīḷito asuci duggandho jegucchatamo paramakāruññataṃ patto ‘‘nāyaṃ kāyo imassa accantasantassa paṇītatamassa ariyadhammassa ādhāro bhavituṃ yutto’’ti uppannābhisandhinā viya saggasaṃvattaniyena puññakammena okāse kate appāyukasaṃvattaniyena upacchedakena pāpakammena katūpacitena codiyamāno taruṇavacchāya dhenuyā āpatitvā mārito. Tena vuttaṃ – ‘‘atha kho acirapakkantaṃ suppabuddhaṃ kuṭṭhiṃ gāvī taruṇavacchā adhipatitvā jīvitā voropesī’’ti.
因患麻风病而被截去手足指头，身上生疮腐烂，四处流脓，烦恼缠绕，皮肤破裂，污秽肮脏，臭气难闻，极为痛苦。却因此获得至深的悲悯，心生念道：『此身非当恒常、不变、清净、圣法之所依，也无资格成为圣法的根基。』如同因缘而生，依天界福报，在良缘中出现；又因恶业而致短命，遭无明切断；受恶业驱使而引发应报，于是由幼小幼犊般的牛被夺去性命。对此，曾有言说：『当时刚刚降生的健康胎儿般的麻风病牛作群头首领，活生生地被掠夺其命。』
So kira atīte eko seṭṭhiputto hutvā attano sahāyehi tīhi seṭṭhiputtehi saddhiṃ kīḷanto ekaṃ nagarasobhiniṃ gaṇikaṃ uyyānaṃ netvā divasaṃ sampattiṃ anubhavitvā atthaṅgate sūriye sahāye etadavoca – ‘‘imissā hatthe kahāpaṇasahassaṃ bahukañca suvaṇṇaṃ mahagghāni ca pasādhanāni saṃvijjanti, imasmiṃ vane añño koci natthi, ratti ca jātā, handa imaṃ mayaṃ māretvā sabbaṃ dhanaṃ gahetvā gacchāmā’’ti. Te cattāropi janā ekajjhāsayā hutvā taṃ māretuṃ upakkamiṃsu. Sā tehi māriyamānā ‘‘ime nillajjā nikkaruṇā mayā saddhiṃ kilesasanthavaṃ katvā niraparādhaṃ maṃ kevalaṃ dhanalobhena mārenti, ekavāraṃ tāva maṃ ime mārentu, ahaṃ pana yakkhinī hutvā anekavāraṃ ime māretuṃ samatthā bhaveyya’’nti patthanaṃ katvā kālamakāsi. Tesu kira eko pakkusāti kulaputto ahosi, eko bāhiyo dārucīriyo, eko tambadāṭhiko coraghātako, eko suppabuddho kuṭṭhī, iti imesaṃ catunnaṃ janānaṃ anekasate attabhāve sā yakkhayoniyaṃ nibbattā gāvī hutvā jīvitā voropesi. Te tassa kammassa nissandena tattha tattha antarāmaraṇaṃ pāpuṇiṃsu. Evaṃ suppabuddhassa kuṭṭhissa sahasā maraṇaṃ jātaṃ, tena vuttaṃ – ‘‘atha kho acirapakkantaṃ…pe… voropesī’’ti.
据说从前曾有一名富商之子，与三位同伴一同游乐。他带领一名城中美丽的女乐伎前往园中，白昼享乐。暮时对同伴道：“我这里有一千铜钱，且不少量的黄金与华丽衣物，都在家中藏着。这林中无人，夜晚将临。我们将杀死她，取走所有财物后离去。”四人同心合意，欲杀害她。女乐伎临死时说：“你们无耻冷酷，一同结拜作恶，毫无罪过仅因贪财欲杀我。若要杀尽，我是夜叉身，便能多次反杀。”说罢即逃奔。其中一人是厉鬼之子，一人是盗贼，一人是残暴杀人犯，另一人是健康的麻风病人。此四人因诸业感果生于夜叉族中，成为四鬼形态，活生生被那头幼犊般牛夺去性命。受此业力牵引，他们在不同处遭逢边死。麻风病健康者遂疾速陨命。由此有言：“当时刚出生的健康胎儿般的麻风病牛作为群头首领，活生生被掠夺其命。”
Atha sambahulā bhikkhū tassa kālakiriyaṃ bhagavato ārocetvā abhisamparāyaṃ pucchiṃsu. Bhagavā byākāsi. Tena vuttaṃ – ‘‘atha kho sambahulā bhikkhū’’tiādi.
当时，大众比库闻知此事，即向世尊呈报此时之事，恭敬请问。世尊对此加以说明。由此有言：“那时大众比库……诸语起。”
Tattha tiṇṇaṃ saṃyojanānaṃ parikkhayāti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāsoti imesaṃ tiṇṇaṃ bhavabandhanānaṃ samucchedavasena pahānā. Sotāpannoti sotasaṅkhātaṃ ariyamaggaṃ ādito panno. Vuttañhetaṃ –
所谓三结即三种束缚，分别为我见、疑惑及戒禁邪慢，这三种是烦恼形成轮回的根源。当它们如同断绝种种宿业般消亡，即名为断除烦恼。所谓须陀洹果即突破烦恼，初入圣道，堪称智慧觉悟。
‘‘Soto sototi idaṃ, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, sototi? Ayameva ariyo aṭṭhaṅgiko maggo’’tiādi (saṃ. ni. 5.1001).
对话中有言：“须陀洹果者，友啊，谓之须陀洹果。那为何为须陀洹果？答曰，此即尊贵八正道。”
Avinipātadhammoti vinipatanaṃ vinipāto, nāssa vinipāto dhammoti avinipātadhammo, catūsu apāyesu upapajjanavasena apatanasabhāvoti attho. Niyatoti dhammaniyāmena sammattaniyāmena niyato. Sambodhiparāyaṇoti uparimaggattayasaṅkhātā sambodhi paraṃ ayanaṃ assa gati paṭisaraṇaṃ avassaṃ pattabbanti sambodhiparāyaṇo. Etena ‘‘tassa kā gati, ko abhisamparāyo’’ti pucchāya bhaddikā eva suppabuddhassa gati, na pāpikāti ayamattho dassito. Na pana tena sampattā gati, taṃ pana pucchānusandhivasena pakāsetukāmo dhammarājā ettakameva abhāsi. Passati hi bhagavā ‘‘mayā ettake kathite imissaṃyeva parisati anusandhikusalo eko bhikkhu suppabuddhassa kuṭṭhibhāvadāliddiyakapaṇabhāvānaṃ kāraṇaṃ pucchissati, athāhaṃ tassa taṃ kāraṇaṃ tena pucchānusandhinā pakāsetvā desanaṃ niṭṭhāpessāmī’’ti. Tenevāha – ‘‘evaṃ vutte aññataro bhikkhū’’tiādi. Tattha hetūti asādhāraṇakāraṇaṃ, sādhāraṇakāraṇaṃ pana paccayoti, ayametesaṃ viseso. Yenāti yena hetunā yena paccayena ca.
“不转衰败法”意即不会歧逆、不衰退的法；“转衰败法”则相反，是堕落衰败之法。于四恶趣中因为生而沦落堕落称为“转衰败”。“命定”是指依法自然顺行。所谓向觉悟前行者，谓有往上达到觉悟，归至究竟安止之境，称为觉悟前行者。此意说明“他的归处为何？其去向为何？”的问题，依此说法是指善人之归处，而非恶人。虽非现世所得之去处，但以此提问得以启示说明。世尊看见：“我已说过此等话语，乃为使群集中的某比库对麻风病健康之因缘起疑，届时我将为其答疑解释，从而使其得以圆满教化。”于是说：“如此说时，有一比库……”等语。此处着重说明“因”是非常特殊的原因，“缘”则为普遍条件，二者由‘何因’及‘何缘’相应区别。
Bhūtapubbanti jātapubbaṃ. Atīte kāle nibbattaṃ taṃ dassetuṃ ‘‘suppabuddho’’tiādi vuttaṃ. Kadā pana bhūtanti? Atīte kira anuppanne tathāgate bārāṇasiyā sāmantā ekasmiṃ gāme ekā kuladhītā khettaṃ rakkhati. Sā ekaṃ paccekabuddhaṃ disvā pasannacittā tassa pañcahi lājāsatehi saddhiṃ ekaṃ padumapupphaṃ datvā pañca puttasatāni patthesi. Tasmiṃyeva khaṇe pañcasatā migaluddakā paccekabuddhassa madhuramaṃsaṃ datvā ‘‘etissā puttā bhaveyyāma, tumhehi pattavisesaṃ labheyyāmā’’ti ca patthayiṃsu. Sā yāvatāyukaṃ ṭhatvā devaloke nibbattā. Tato cutā ekasmiṃ jātassare padumagabbhe nibbatti. Tameko tāpaso disvā paṭijaggi. Tassā vicarantiyā pāduddhāre pāduddhāre bhūmito padumāni uṭṭhahanti. Eko vanacarako disvā bārāṇasirañño ārocesi. Rājā taṃ ānetvā aggamahesiṃ akāsi. Tassā kucchiyaṃ gabbho saṇṭhāsi. Mahāpadumakumāro tassā kucchiyaṃ vasi, sesā gabbhamalaṃ nissāya nibbattā, te vayappattā uyyāne padumasare kīḷantā ekekasmiṃ padume nisīditvā paripakkañāṇā saṅkhāresu khayavayaṃ paṭṭhapetvā paccekabodhiṃ pāpuṇiṃsu. Tesaṃ byākaraṇagāthā ahosi –
已成过去者即生前。所谓观察过去，曾断灭之事，称为“明彻觉知”等者。然何时谓已成过去？谓确实已过去未现时，于如来时代，舍卫城附近某村，有一户农家女守护田地。她见一位独觉佛，心生欢喜，依止五种庄严，献上一朵莲花，继而看见五百狮子。于当时，五百狮子向独觉佛献上甘美的肉，说：“这是我们的子孙，愿你因我们的特异加持而成就。”她遂留住世间界，生天界。其后死去，转生为一莲花胎。后来一位苦行者见到，接引之。此莲花胎行走时，地上起莲花。发现后，有一森林守护者告知舍卫城王。国王召来，做了极好的供养。莲花胎在母腹中成长，剩余的胎汁消散，诸童子在园中莲池游戏，居于莲花上，具成熟智慧，断灭所有所造作烦恼，便得独觉阿耨多罗三藐三菩提。这众的颂曰——
‘‘Saroruhaṃ padumapalāsapatrajaṃ,
吾等同住莲花叶上世间，
Supupphitaṃ bhamaragaṇānukiṇṇaṃ;
满布盛开花苞如蜂群萦绕；
Aniccataṃ khayavayataṃ viditvā,
知无常之真理灭如有相，
Eko care khaggavisāṇakappo’’ti.
唯余一人行于锋锐荆棘间。」
Evaṃ paccekabodhiṃ abhisambuddhesu tesu pañcasu paccekabuddhasatesu abbhantaro tagarasikhī nāma paccekasambuddho gandhamādanapabbate nandamūlapabbhāre sattāhaṃ nirodhasamāpattiṃ samāpajjitvā sattāhassa accayena nirodhā vuṭṭhito ākāsena āgantvā isigilipabbate otaritvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Tasmiñca samaye rājagahe eko seṭṭhiputto mahatā parivārena uyyānakīḷanatthaṃ nagarato nikkhamanto tagarasikhipaccekabuddhaṃ disvā ‘‘ko ayaṃ bhaṇḍukāsāvavasano, kuṭṭhī bhavissati, tathā hi kuṭṭhicīvarena sarīraṃ pārupitvā gacchatī’’ti niṭṭhubhitvā apasabyaṃ katvā pakkāmi. Taṃ sandhāya vuttaṃ – ‘‘suppabuddho kuṭṭhī imasmiṃyeva rājagahe…pe… pakkāmī’’ti.
如此独觉悟境，于众多独觉佛中，内地有一独觉名曰塔伽利希，在甘陀马达山及南达牟拉山间，闭止七天寂灭禅定，七天满，起于寂灭，飞空越至伊锡伽里山，晨起放光，着袈裟，入王舍城乞食。当时城中有一富商子携众出游园中，见塔伽利希独觉，言：“此人披乞衣，体将溃腐，如溃腐之袈裟，依然持行。”闻言后惊惧不乐，离去。对其言说曰：“明彻独觉，当今王舍城即为此处……正乞食。”
Tattha kvāyanti ko ayaṃ. Khuṃsanavasena vadati. ‘‘Kovāya’’ntipi pāḷi. Kuṭṭhīti akuṭṭhiṃyeva taṃ seṭṭhi kuṭṭharogaṃ akkosavatthuṃ pāpento vadati. Kuṭṭhicīvarenāti kuṭṭhīnaṃ cīvarena. Yebhuyyena hi kuṭṭhino ḍaṃsamakasasarīsapapaṭibāhanatthaṃ rogapaṭicchādanatthañca yaṃ vā taṃ vā pilotikakhaṇḍaṃ gahetvā pārupati, evamayampīti dasseti. Paṃsukūlacīvaradharattā vā aggaḷānaṃ anekavaṇṇabhāvena kuṭṭhasarīrasadisoti hīḷento ‘‘kuṭṭhicīvarenā’’ti āha. Niṭṭhubhitvāti kheḷaṃ pātetvā. Apasabyato karitvāti paṇḍitā tādisaṃ paccekabuddhaṃ disvā vanditvā padakkhiṇaṃ karonti, ayaṃ pana aviññutāya paribhavena taṃ apasabyaṃ katvā attano apasabyaṃ apadakkhiṇaṃ katvā gato. ‘‘Apasabyāmato’’tipi pāṭho. Tassa kammassāti tagarasikhimhi paccekabuddhe ‘‘kvāyaṃ kuṭṭhī’’ti hīḷetvā niṭṭhubhanaapasabyakaraṇavasena pavattapāpakammassa. Niraye paccitthāti niraye nirayagginā dayhittha. ‘‘Paccitvā nirayagginā’’tipi paṭhanti. Tasseva kammassa vipākāvasesenāti yena kammena so niraye paṭisandhiṃ gaṇhi, na taṃ kammaṃ manussaloke vipākaṃ deti. Yā panassa nānakkhaṇikā cetanā tadā paccekabuddhe vippaṭipajjanavasena pavattā aparāpariyavedanīyabhūtā, sā aparāpariyavedanīyeneva puññakammena manussesu tihetukapaṭisandhiyā dinnāya pavattiyaṃ kuṭṭhibhāvaṃ dāliddiyaṃ paramakāruññataṃ āpādesi. Taṃ sandhāya kammasabhāgatāvasena ‘‘tasseva kammassa vipākavasesenā’’ti vuttaṃ. Sadisepi hi loke tabbohāro diṭṭho yathā taṃ ‘‘sā eva tittirī, tāniyeva osadhānī’’ti.
这里所说的“谁在何处说？”是以侮辱伤害的口吻而言。‘科瓦耶（kovāya）’是巴利文，意谓‘用恶语辱骂’。‘库提’意指恶疮，商人以此比喻恶疾，作为谩骂的对象。‘库提袈裟’指患恶疮的衣服，借以形容疾病遮盖体表，甚至拿取患处皮肤化脓皲裂的碎片，放撒腰布以掩盖，因此称之。又因穿着满是尘垢污秽的袈裟，上下多色混杂，形同患疮的身体，所以叫‘库提袈裟’。‘断骨’指摔倒跌倒。‘不端正地对待’意谓圣者如独觉者，因其无明不显，故被轻慢无理对待，但自己亦承受此无理轻慢，且回礼以示对境的怨憎。‘不端正意欲’是一种读法。其业力就是在菩提树下，像恶疮一般肿胀，导致凝结落下，不端行为所引发的恶业。‘地狱应受’指必被地狱火焰炙烤。读法亦作‘被地狱业火炙烤’。‘其业力终结’表明因该业而于地狱中受生，但该业力不在凡间显现果报。此时该行为虽由断续心念所起，于独觉者而言是放逸业，属于痛苦难忍之行为，而由善业因缘相续在人间转生，故亦示现恶疮状。此是造业原因，众行均具因缘现起。世间亦可见类似现象，比如啄木鸟咬树时，也仅啄木鸟本身治病，依此理说。
Ettāvatā ‘‘ko nu kho, bhante, hetū’’ti tena bhikkhunā puṭṭhapañhaṃ vissajjetvā idāni yo ‘‘tassa kā gati, ko abhisamparāyo’’ti pubbe bhikkhūhi puṭṭhapañho, taṃ vissajjetuṃ ‘‘so tathāgatappavedita’’ntiādi vuttaṃ. Tattha tathāgatappaveditanti tathāgatena bhagavatā desitaṃ akkhātaṃ pakāsitanti tathāgatappaveditaṃ. Āgammāti adhigantvā, nissāya ñatvā vā. ‘‘Tathāgatappavedite dhammavinaye’’tipi pāṭho. Saddhaṃ samādiyīti sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅghoti ratanattayasannissayaṃ pubbabhāgasaddhañceva lokuttarasaddhañcāti duvidhampi saddhaṃ sammā ādiyi. Yathā na puna ādātabbā hoti, evaṃ yāva bhavakkhayā gaṇhi, attano cittasantāne uppādesīti attho. Sīlaṃ samādiyītiādīsupi eseva nayo. Sīlanti pubbabhāgasīlena saddhiṃ maggasīlaṃ phalasīlañca . Sutanti pariyattibāhusaccaṃ paṭivedhabāhusaccañcāti duvidhampi sutaṃ. Pariyattidhammāpi hi tena dhammassavanakāle saccappaṭivedhāya sāvakehi yathāladdhappakāraṃ sutā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā cāti. Cāganti paṭhamamaggavajjhakilesābhisaṅkhārānaṃ vossaggasaṅkhātaṃ cāgaṃ, yena ariyasāvakā deyyadhammesu muttacāgā ca honti payatapāṇī vossaggaratā. Paññanti saddhiṃ vipassanāpaññāya maggapaññañceva phalapaññañca.
因此，有比库请问‘尊者，原因究竟为何？’承前比库之问已解，现在又问‘他的去处为何？归宿为何？’先辈比库曾问，回答是‘此为如来所说’等。这里‘如来所说’指的是世尊所宣说、宣示、阐发的法义。‘得至’意谓修得、得到，或因理解、依凭此教法。‘如来所说之法与戒律’是经藏律藏之法。‘具信受’即正自觉者所认可、受持成熟的信心。‘正觉者’则是世尊。‘如来所说比库僧团’是已证法的尊者群，宝三聚之根本归依。这信分两层：对过去所闻所信不可改易；对此信直至生死断灭。‘持戒’包括前半为基础的戒律，后半是依戒路与果德发展之戒。‘听闻’分为多方听闻与深入解知两重，即“闻法”和“解法”。闻法于修学时，得以善解正见，心生明觉实证。‘布施’是断除贪爱之第一道，令圣者无所执着而得心解脱。‘般若’是观照慧，止观、智见与结果慧之合称。因如此意，诸持戒与闻法者，有因缘行师之教，才能证至法乐妙果。
Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhagahaṇā. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ. Sugatiṃ saggaṃ lokanti padattayenāpi devalokameva vadati. So hi sampattīnaṃ sobhanattā sundarā gatīti sugati, rūpādīhi visesehi suṭṭhu aggoti saggo, sabbakālaṃ sukhamevettha lokiyati, lujjatīti vā lokoti vuccati. Upapannoti paṭisandhiggahaṇavasena upagato. Sahabyatanti sahabhāvaṃ. Vacanattho pana saha byati pavattati, vasatīti vā sahabyo, sahaṭhāyī sahavāyī vā. Tassa bhāvo sahabyatā. Atirocatīti atikkamma abhibhavitvā rocati virocati. Vaṇṇenāti rūpasampattiyā. Yasasāti parivārena. So hi asucimakkhitaṃ jajjaraṃ mattikābhājanaṃ chaḍḍetvā anekaratanavicittaṃ pabhassararaṃsijālavinaddhasuddhajambunadabhājanaṃ gaṇhanto viya vuttappakāraṃ kaḷevaraṃ idha nikkhipitvā ekacittakkhaṇena yathāvuttaṃ dibbattabhāvaṃ mahatā parivārena saddhiṃ paṭilabhīti.
身体的断裂是指舍弃所依附的五蕴；过世则是断舍后时下辑摄五蕴之终结。或者说，身体断离是生命根基的断绝；过世则是生起的终止。所谓善趣，即是天界，也常被说为天上世界。这里‘善趣’因其美好而称为天界，因其美妙而称为善趣，因色相殊异而品级高等。此界中众生享受长乐，常住安乐，故称俗名‘乐’。‘往至’指重新接取。‘伴达’指存在相及条件。‘言意’也随伴而行，因而谓之伴达。这里‘伴达’是存在的伴随和条件即缘起之义。‘超越’即是超越、过度的意思。“光彩”是色相完美丰满。‘名声’是围绕的声望。譬如丢弃污秽与破瓦，离弃泥土，采集多宝之华美洁净，相应理趣而接得佛陀的一切殊胜之果报。
Etamatthaṃ viditvāti etaṃ pāpānaṃ aparivajjane ādīnavaṃ, parivajjane ca ānisaṃsaṃ sabbākārato viditvā tadatthavibhāvanaṃ imaṃ udānaṃ udānesi.
理解此义即明白这是恶业的起始与后续，应当全面了知因缘善恶，以断除此毒，该偈即借此说明。
Tassāyaṃ saṅkhepattho – yathā cakkhumā puriso parakkame kāyikavīriye vijjamāne sarīre vahante visamāni papātādiṭṭhānāni caṇḍabhāvena vā visamāni hatthiassaahikukkuragorūpādīni parivajjaye, evaṃ jīvalokasmiṃ imasmiṃ sattaloke paṇḍito sappañño puriso tāya sappaññatāya attano hitaṃ jānanto pāpāni lāmakāni duccaritāni parivajjeyya. Evañhi yathāyaṃ suppabuddho tagarasikhimhi paccekabuddhe pāpaṃ aparivajjetvā mahantaṃ anayabyasanaṃ āpajji, evaṃ āpajjeyyāti adhippāyo. Yathā vā suppabuddho kuṭṭhī mama dhammadesanaṃ āgamma idāni saṃvegappatto pāpāni parivajjento uḷāraṃ visesaṃ adhigañchi, evaṃ aññopi uḷāraṃ visesādhigamaṃ icchanto pāpāni parivajjeyyāti adhippāyo.
此处略说，如明眼人将身心之不善状态正视而加远避，如同明智之人发现身边环境有凶险毒蛇猛兽等，必趋避而防患于未然。同样，聪明人于此生死世间，明了恶行之害，则应远离恶业。正法明了即是大神通者、独觉者在苦恶业一面无所贪取、不滞怀，主动远离恶行的意趣。若正觉者靠近其所教导之法，心生猛烈精进，断除恶业，亦能证得殊胜果报。由此观之，任何智慧明达者，皆当躲避恶行，安住净行，成就殊胜果智。
Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释完毕。
4. Kumārakasuttavaṇṇanā4. 童子经注释
§44
44. Catutthe kumārakāti taruṇapuggalā. Ye subhāsitadubbhāsitassa atthaṃ jānanti, te idha kumārakāti adhippetā. Ime hi sattā jātadivasato paṭṭhāya yāva pañcadasavassakā, tāva ‘‘kumārakā, bālā’’ti ca vuccanti, tato paraṃ vīsativassāni ‘‘yuvāno’’ti. Macchake bādhentīti maggasamīpe ekasmiṃ taḷāke nidāghakāle udake parikkhīṇe ninnaṭṭhāne ṭhitaṃ udakaṃ ussiñcitvā khuddakamacche gaṇhanti ceva hananti ca ‘‘pacitvā khādissāmā’’ti. Tenupasaṅkamīti maggato thokaṃ taḷākaṃ atikkamitvā ṭhito, tasmā ‘‘upasaṅkamī’’ti vadati. Kasmā pana upasaṅkami? Te kumārake attani vissāsaṃ janetuṃ upasaṅkami. Bhāyatha voti ettha voti nipātamattaṃ. Dukkhassāti nissakke sāmivacanaṃ, dukkhasmāti attho. Appiyaṃ vo dukkhanti ‘‘kiṃ tumhākaṃ sarīre uppajjanakadukkhaṃ appiyaṃ aniṭṭha’’nti pucchati.
第四类少年是少年人。能晓得善恶言义的人即此处称为少年。此时此类人从出生至十五岁，皆称少年、愚钝；十五岁至二十岁称为青年。‘鱼群扰乱’，举例说，在临近道路一处干涸池塘中，小鱼或成群散落，既聚集又游散，等待进食后吞噬。同样，少年于自身中遇惑乱、烦恼袭来，辗转颠倒，因而称其靠近称‘上前’。为何“上前”？为了求得自信心而去‘上前’。子语“害怕”意即唤起恐惧。‘苦’是因果之苦。‘不悦’即为‘苦’的异名。‘你们的身体所产生之苦乃不悦’是子语所说的含意。
Etamatthaṃ viditvāti ime sattā attano dukkhaṃ anicchantā eva hutvā dukkhahetuṃ paṭipajjantā attano taṃ icchantā eva nāma hontīti etamatthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ pāpakiriyāya nisedhanaṃ ādīnavavibhāvanañca udānaṃ udānesi.
所谓了知此义者，谓这些众生自己所受的苦恰如其分而非所愿，因而执着于令自身苦灭之因而众生乃成为苦的主体，即所谓“苦即有我”。对此义的明了是从全面观察诸法的因缘而得。此中“怨”者，谓断恶行之怨，亦含断除灾患加害之心怨，称为“怨”而发示。
Tassattho – yadi tumhākaṃ sakalamāpāyikaṃ, sugatiyañca appāyukatāmanussadobhaggiyādibhedaṃ dukkhaṃ appiyaṃ aniṭṭhaṃ, yadi tumhe tato bhāyatha, āvi vā paresaṃ pākaṭabhāvavasena appaṭicchannaṃ katvā kāyena vā vācāya vā pāṇātipātādippabhedaṃ yadi vā raho apākaṭabhāvavasena paṭicchannaṃ katvā manodvāre eva abhijjhādippabhedaṃ aṇumattampi pāpakaṃ lāmakadhammaṃ mākattha mā karittha, atha pana taṃ pāpakammaṃ etarahi karotha, āyatiṃ vā karissatha, nirayādīsu catūsu apāyesu manussesu ca tassa phalabhūtaṃ dukkhaṃ ito vā etto vā palāyante amhe nānubandhissatīti adhippāyena upecca apecca palāyatampi tumhākaṃ tato mutti mokkho natthi. Gatikālādipaccayantarasamavāye vipaccissatiyevāti dasseti. ‘‘Palāyane’’tipi paṭhanti, vuttanayena yattha katthaci gamane pakkamane satīti attho. Ayañca attho ‘‘na antalikkhe na samuddamajjhe…pe… pāpakammā’’ti (dha. pa. 127; mi. pa. 4.2.4) imāya gāthāya dīpetabbo.
从此义出发，若尔等对自身全体从恶道至吉祥皆非所欲之人间苦诸等等痛苦感怖，则尔等应恐怖；或乃因显现他人身口意业诸如杀生等恶行，或虽隐匿不露于外界，却于内心生起贪嗔痴等恶念；若尔等不为一点恶之芽种而努力去除，不为之作恶，反欲继续作恶，长远将造诸地狱等四苦大苦及人间苦果，彼苦现时远避我等不连带，则尔等应知，以此权势放纵纵欲不离苦海，苦果终必依缘而起。当“逃避”一词，意为离开或远去不返。此义略可用这段经句加以明释。
Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。
5. Uposathasuttavaṇṇanā5. 伍波萨他经注释
§45
45. Pañcame tadahūti tasmiṃ ahani tasmiṃ divase. Uposatheti ettha upavasanti etthāti uposatho, upavasantīti sīlena vā anasanena vā upetā hutvā vasantīti attho. Ayañhi uposathasaddo ‘‘aṭṭhaṅgasamannāgataṃ uposathaṃ upavasāmī’’tiādīsu (a. ni. 3.71; 10.46) sīle āgato. ‘‘Uposatho vā pavāraṇā vā’’tiādīsu (mahāva. 155) pātimokkhuddesādivinayakamme. ‘‘Gopālakūposatho nigaṇṭhūposatho’’tiādīsu (a. ni. 3.71) upavāse. ‘‘Uposatho nāma nāgarājā’’tiādīsu (dī. ni. 2.246) paññattiyaṃ. ‘‘Ajjuposatho pannaraso’’tiādīsu (mahāva. 168) divase. Idhāpi divaseyeva daṭṭhabbo, tasmā ‘‘tadahuposathe’’ti tasmiṃ uposathadivasabhūte ahanīti attho. Nisinno hotīti mahābhikkhusaṅghaparivuto ovādapātimokkhaṃ uddisituṃ nisinno hoti. Nisajja pana bhikkhūnaṃ cittāni olokento ekaṃ dussīlapuggalaṃ disvā, ‘‘sacāhaṃ imasmiṃ puggale idha nisinneyeva pātimokkhaṃ uddisissāmi, sattadhāssa muddhā phalissatī’’ti tasmiṃ anukampāya tuṇhīyeva ahosi.
第四十五日者，谓当天即此日也。所谓“守斋日”者，彼处于守斋日中斋戒清净之义。守斋者以戒律与禁食而得法乐，故云“守斋”，即为专心守持戒律清净饮食之义。守斋之名词由戒律五重具足所成，称为“八支守斋”，藏中多具引证。守斋时亦宣讲戒律章句等律仪之事。守斋如牛羊牧养之日及字义，皆为约定俗成之名号。守斋日白天需视察，可见常有聚众比库围绕诵戒而坐。
Ettha ca uddhastaṃ aruṇanti aruṇuggamanaṃ vatvāpi ‘‘uddisatu, bhante bhagavā, bhikkhūnaṃ pātimokkha’’nti thero bhagavantaṃ pātimokkhuddesaṃ yāci tasmiṃ kāle ‘‘na, bhikkhave, anuposathe uposatho kātabbo’’tisikkhāpadassa (mahāva. 183) apaññattattā. Aparisuddhā, ānanda, parisāti tikkhattuṃ therena pātimokkhuddesassa yācitattā anuddesassa kāraṇaṃ kathento ‘‘asukapuggalo aparisuddho’’ti avatvā ‘‘aparisuddhā, ānanda, parisā’’ti āha. Kasmā pana bhagavā tiyāmarattiṃ tathā vītināmesi? Tato paṭṭhāya ovādapātimokkhaṃ anuddisitukāmo tassa vatthuṃ pākaṭaṃ kātuṃ.
此时当有比库觉悟并起身欲宣说戒律守斋之法。尊长即请世尊宣讲守斋戒律，但世尊于该时以“非守斋之日不可守斋”训诫拒绝。尊长因过于不纯洁，世尊言：“比库们，清净者为会集”。当此缘由，世尊以不适宜宣讲为由住止爱欲恼乱。
Addasāti kathaṃ addasa. Attano cetopariyañāṇena tassaṃ parisati bhikkhūnaṃ cittāni parijānanto tassa moghapurisassa dussīlyacittaṃ passi. Yasmā pana citte diṭṭhe taṃsamaṅgīpuggalo diṭṭho nāma hoti, tasmā ‘‘addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīla’’ntiādi vuttaṃ. Yatheva hi anāgate sattasu divasesu pavattamānaṃ paresaṃ cittaṃ cetopariyañāṇalābhī jānāti, evaṃ atītepīti. Dussīlanti nissīlaṃ, sīlavirahitanti attho. Pāpadhammanti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvaṃ. Asucinti aparisuddhehi kāyakammādīhi samannāgatattā na suciṃ. Saṅkassarasamācāranti kiñcideva asāruppaṃ disvā ‘‘idaṃ iminā kataṃ bhavissatī’’ti evaṃ paresaṃ āsaṅkanīyatāya saṅkāya saritabbasamācāraṃ, atha vā kenacideva karaṇīyena mantayante bhikkhū disvā ‘‘kacci nu kho ime mayā katakammaṃ jānitvā mantentī’’ti attanoyeva saṅkāya saritabbasamācāraṃ.
所谓观见，乃指以自身心智清明之智慧悉知众比库心念之状况，因见此人心贪污恶染，世尊称其为“心丑恶者”。如彼修习者于未未来七日内能识别他人内心智变，如此即谓“见”，反映前事已灭。心丑恶意即心不清净，缺戒律义。恶行相即因心恶染致付诸身体行为非清净。彼人内心及行持污秽不清，故被他眷属讥评，致生心疑虑互相揣测，亦即他人视为其所作所为将来必有恶报，以此疑心由他人守护人出。
Lajjitabbatāya paṭicchādetabbakāraṇato paṭicchannaṃ kammantaṃ etassāti paṭicchannakammantaṃ. Kucchitasamaṇavesadhāritāya na samaṇanti assamaṇaṃ. Salākaggahaṇādīsu ‘‘kittakā samaṇā’’ti ca gaṇanāya ‘‘ahampi samaṇomhī’’ti micchāpaṭiññāya samaṇapaṭiññaṃ. Aseṭṭhacāritāya abrahmacāriṃ. Aññe brahmacārino sunivatthe supārute supattadhare gāmanigamādīsu piṇḍāya caritvā jīvikaṃ kappente disvā abrahmacārī samāno sayampi tādisena ākārena paṭipajjanto uposathādīsu sandissanto ‘‘ahampi brahmacārī’’ti paṭiññaṃ dento viya hotīti brahmacāripaṭiññaṃ. Pūtinā kammena sīlavipattiyā anto anupaviṭṭhattā antopūtiṃ. Chahi dvārehi rāgādikilesavassanena tintattā avassutaṃ. Sañjātarāgādikacavarattā sīlavantehi chaḍḍetabbattā ca kasambujātaṃ. Majjhe bhikkhusaṅghassa nisinnanti saṅghapariyāpanno viya bhikkhusaṅghassa anto nisinnaṃ. Diṭṭhosīti ayaṃ pana na pakatattoti bhagavatā diṭṭho asi. Yasmā ca evaṃ diṭṭho, tasmā natthi te tava bhikkhūhi saddhiṃ ekakammādisaṃvāso. Yasmā pana so saṃvāso tava natthi, tasmā uṭṭhehi, āvusoti evamettha padayojanā veditabbā.
因羞耻而半遮半掩所作之恶行，名为“遮蔽之业”。戴窟苦行之衣者，非真实性苦行者。以持杆行乞等为非持戒之人。在染污行为上伪为持戒者，实则不持正戒，表面假装，内心不清净。虽他比库持戒清净而行乞生活，本者染污者自称出家持戒，假装清净难现终被排斥。其因罪业重，内心染污，戒律亦不坚固，染爱等贪染八关邪贼染成衣服，戒者须舍弃。此人虽坐于比库集内如临僧团中心，然其实不可受用。所谓“见”的意涵非显露外相，而以慧观内心真实。既此为真如，彼人不得与尔等比库共处一室。若欲共处不可，尔当起行离去，此是警觉应知之言辞。
Tatiyampi kho so puggalo tuṇhī ahosīti anekavāraṃ vatvāpi thero ‘‘sayameva nibbinno oramissatī’’ti vā, ‘‘idāni imesaṃ paṭipattiṃ jānissāmī’’ti vā adhippāyena tuṇhī ahosi. Bāhāyaṃ gahetvāti bhagavatā mayā ca yāthāvato diṭṭho, yāvatatiyaṃ uṭṭhehīti vutto na uṭṭhāti, ‘‘idānissa nikkaḍḍhanakālo mā saṅghassa uposathantarāyo ahosī’’ti taṃ bāhāyaṃ aggahesi, tathā gahetvā. Bahidvārakoṭṭhakā nikkhāmetvāti dvārakoṭṭhakasālato bahi nikkhāmetvā. Bahīti pana nikkhāmitaṭṭhānadassanaṃ, atha vā bahidvārakoṭṭhakāti bahidvārakoṭṭhakatopi nikkhāmetvā, na antodvārakoṭṭhakato, evaṃ ubhayathāpi vihārato bahi katvāti attho. Sūcighaṭikaṃ datvāti aggaḷasūciñca uparighaṭikañca ādahitvā, suṭṭhutaraṃ kavāṭaṃ thaketvāti attho. Yāva bāhāgahaṇāpi nāmāti iminā ‘‘aparisuddhā, ānanda, parisā’’ti vacanaṃ sutvā eva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatīti acchariyamidanti dasseti. Idampi garahaṇacchariyamevāti veditabbaṃ.
第三，此人虽多次说自己独处无依，长老却说“他已经断尽烦恼，将于彼岸安住”或言“现在我们当知道此等修行法”，依此意旨，他便独处无依。外出时，如世尊与我所见，他未起身，即使多次劝起，他未起立，他以此作为外出的依据，谓“此时不宜出来，免妨碍僧团过斋日”，于是便外出。所谓出门，是指从门厅的寺室中出门。所谓“外”，即出外之处；亦或说是“外门厅”，即从外门厅中外出，而非从内门厅外出，意即两处均有修行者在外住。所谓“授以针筒”，即用针管注射，且有称针筒为带盖针管，意即用以防护之物。所谓“把门扇扔掉”，是指拿掉门枢以便通行。至于为何称为把门扇，是因外门厅之处所，外出者亦从此门外出，不是从内门厅出，因二处均住人，故外出皆从外门厅。说到外门厅之所在，乃是门厅寺院之外。由此授针管、拆门枢等外出准备，乃是依照前述僧团不清净之缘，须离开此处。令人惊奇的是，若有人听闻“这群聚是不清净的，阿难，这群聚是不清净的”言语，实应由此起身而去，正是如此，当他移走后直到外出为止，那愚人尚将返回，正因如此，此乃外出之奇异现象，应该如是认识。
Atha bhagavā cintesi – ‘‘idāni bhikkhusaṅgho abbudajāto, aparisuddhā puggalā uposathaṃ āgacchanti, na ca tathāgatā aparisuddhāya parisāya uposathaṃ karonti, pātimokkhaṃ uddisanti, anuddisante ca bhikkhusaṅghassa uposatho pacchijjati, yaṃnūnāhaṃ ito paṭṭhāya bhikkhūnaṃyeva pātimokkhuddesaṃ anujāneyya’’nti. Evaṃ pana cintetvā bhikkhūnaṃyeva pātimokkhuddesaṃ anujāni. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… pātimokkhaṃ uddiseyyāthā’’ti.
于是世尊思惟：“如今比库僧团非比寻常地诞生，乃至很多不清净的众生会在斋日这日到来，而如来却不会与这不清净的众生共行斋日，不会宣说巴提摩迦律藏，也不会劝诫他们。比库僧团的斋日将在这些行为之后而延迟。假如我能先观察、了解比库众生的巴提摩迦律藏的差失之处，我便可加以指正。”于是一思惟，便允许了比库对巴提摩迦律藏的宣说。于是说：“那时世尊……应当宣说巴提摩迦律藏……”
Tattha na dānāhanti idāni ahaṃ uposathaṃ na karissāmi, pātimokkhaṃ na uddisissāmīti paccekaṃ na-kārena sambandho. Duvidhañhi pātimokkhaṃ āṇāpātimokkhaṃ ovādapātimokkhanti. Tesu ‘‘suṇātu me, bhante’’tiādikaṃ (mahāva. 134) āṇāpātimokkhaṃ, taṃ sāvakāva uddisanti, na buddhā, ayaṃ anvaddhamāsaṃ uddisiyati. ‘‘Khantī paramaṃ…pe… sabbapāpassa akaraṇaṃ…pe… anūpavādo anūpaghāto…pe… etaṃ buddhāna sāsana’’nti (dī. ni. 2.90; dha. pa. 183-185) imā pana tisso gāthā ovādapātimokkhaṃ nāma, taṃ buddhāva uddisanti, na sāvakā, channampi vassānaṃ accayena uddisanti. Dīghāyukabuddhānañhi dharamānakāle ayameva pātimokkhuddeso , appāyukabuddhānaṃ pana paṭhamabodhiyaṃyeva. Tato paraṃ itaro, tañca kho bhikkhū eva uddisanti, na buddhā, tasmā amhākampi bhagavā vīsativassamattaṃ ovādapātimokkhaṃ uddisitvā imaṃ antarāyaṃ disvā tato paraṃ na uddisi. Aṭṭhānanti akāraṇaṃ. Anavakāsoti tasseva vevacanaṃ. Kāraṇañhi yathā tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānanti vuccati, evaṃ anavakāsotipi vuccatīti. Yanti kiriyāparāmasanaṃ, taṃ heṭṭhā vuttanayena yojetabbaṃ.
这里“他们现在不施予，也不遵守斋戒，不宣说巴提摩迦律藏”的情况，属于个别不起作用的状态。巴提摩迦律藏分两类：一种为“劝诫巴提摩迦律藏”，另一种为“禁止犯戒巴提摩迦律藏”。其中“请听我说，尊者”开头的是劝诫巴提摩迦律藏，是由弟子宣说，而非佛陀亲宣，此宣说常常不被遵守。又有三首经文“耐心是最高法……不作诸恶……无诽谤无残害……这是佛陀的教法”是禁止犯戒的巴提摩迦律藏，为佛陀亲自宣说，即使数年遮蔽也永远遵守。寿命长的佛祖所教导的正是此巴提摩迦律藏，寿命短的佛祖则教导成道初期的一部分。后来其他佛陀的巴提摩迦律藏乃由比库宣说，非佛陀，这也是世尊对我们二十年间宣说劝诫巴提摩迦律藏，而见到障碍后，后来不再宣说的原因。所谓“八处”即无缘无故，所谓“无缘”是说因缘所立，称为处，故称为无缘无故。至于这种言说突破修行的障碍，以下述经文为引导。
Aṭṭhime, bhikkhave, mahāsamuddeti ko anusandhi? Yvāyaṃ aparisuddhāya parisāya pātimokkhassa anuddeso vutto, so imasmiṃ dhammavinaye acchariyo abbhuto dhammoti taṃ aparehi sattahi acchariyabbhutadhammehi saddhiṃ vibhajitvā dassetukāmo paṭhamaṃ tāva tesaṃ upamābhāvena mahāsamudde aṭṭha acchariyabbhutadhamme dassento satthā ‘‘aṭṭhime, bhikkhave, mahāsamudde’’tiādimāha.
第八处，诸比库啊，大海般广大者是谁？因为前面说过不清净众生所受持的巴提摩迦律藏的教导，在此法律戒律中是奇异且异常之法，世尊希望依此类比，用七种奇异法向众生分别展示后便首先说道：“第八处，诸比库啊，大海般广大……”
Pakatidevā viya na suranti na isanti na virocantīti asurā, surā nāma devā, tesaṃ paṭipakkhāti vā asurā, vepacittipahārādādayo. Tesaṃ bhavanaṃ sinerussa heṭṭhābhāge, te tattha pavisantā nikkhamantā sinerupāde maṇḍapādiṃ nimminitvā kīḷantāva abhiramanti. Tattha tesaṃ abhirati ime guṇe disvāti āha – ‘‘ye disvā disvā asurā mahāsamudde abhiramantī’’ti. Tattha abhiramantīti ratiṃ vindanti, anukkaṇṭhamānā vasantīti attho.
天魔非神明，正如无礼之魔非天神。天神是天人，魔是其对立面，具有恐怖和袭击等恶性特征。魔的住处在憎恨之下方。他们进入那里，又从其处出入，他们常在憎恨的地方建造精舍，嬉戏娱乐。于是有人说：“见那些魔群常在大海边愉悦嬉戏。”其中“嬉悦”意味他们得到乐趣，是因无忧无虑而自在游乐之意。
Anupubbaninnotiādīni sabbāni anupaṭipāṭiyā ninnabhāvasseva vevacanāni. Na āyatakeneva papātoti na chinnataṭo mahāsobbho viya ādito eva papāto. So hi tīradesato paṭṭhāya ekaṅguladvaṅgulavidatthiratanayaṭṭhiusabhaaḍḍhagāvutagāvutaḍḍhayojanādivasena gambhīro hutvā gacchanto gacchanto sinerupādamūle caturāsītiyojanasahassagambhīro hutvā ṭhitoti dasseti.
“连续下降”及其他词，都是指逐步向下的含义。不是长距离下降，也不是断裂的断崖，而是从高向低的陡峭深谷。它是指三大陆中有较深之地，以单指节、二指节宽度及八十里的深广称量，周围有山围绕，深度可达四十八万由旬，如此深广处常有人行走。
Ṭhitadhammoti ṭhitasabhāvo avaṭṭhitasabhāvo. Na matena kuṇapena saṃvasatīti yena kenaci hatthiassādīnaṃ kaḷevarena saddhiṃ na saṃvasati. Tīraṃ vāhetīti tīraṃ apaneti. Thalaṃ ussāretīti hatthena gahetvā viya vīcippahāreneva thale khipati. Gaṅgā yamunāti anotattadahassa dakkhiṇamukhato nikkhantanadī pañca dhārā hutvā pavattaṭṭhāne gaṅgātiādinā pañcadhā saṅkhaṃ gatā.
『立』者，『立』是指立定的本性，也含有不动的本质。所谓非依己意、非依习惯而共处者，是指与某个象、或肉身等实体不相应而共处。『搬运至岸』是指运至岸边。『提升地面』是指像用手抓取并投掷出墙外一样掷于地面。恒河与耶穆那河是从南侧流出未被截断的五条水流，汇聚成河口，形成五路河流合流的地区，被称作恒河合流之地。
Tatrāyaṃ imāsaṃ nadīnaṃ ādito paṭṭhāya uppattikathā – ayañhi jambudīpo dasasahassayojanaparimāṇo, tattha catusahassayojanappamāṇo padeso udakena ajjhotthaṭo samuddoti saṅkhaṃ gato, tisahassayojanappamāṇe manussā vasanti, tisahassayojanappamāṇe himavā patiṭṭhito ubbedhena pañcayojanasatiko caturāsītikūṭasahassapaṭimaṇḍito samantato sandamānapañcasatanadīvicitto, yattha āyāmena vitthārena gambhīratāya ca paṇṇāsayojanappamāṇo diyaḍḍhayojanasataparimaṇḍalo anotattadaho kaṇṇamuṇḍadaho rathakāradaho chaddantadaho kuṇāladaho mandākinidaho sīhapapātadahoti satta mahāsarā patiṭṭhitā.
在此诸河之处，起初有以下发生的叙述——此处爪哇国大陆宽广约一万由旬，其中约四千由旬的地域以水环绕，称为大海，这片地方长达三千由旬，为人类栖息地。再有三千由旬长的喜马拉雅山脉，以多种沼泽所环绕，广阔约五十由旬，山上有八十四峰组成的宏大峰群。此地以广阔深远而著称，长约五十由旬的水域周围有广袤的领域，这些被称作未被截断的七大江河，分别是角、耳、轮车、象牙、骡尾这七条大河的名称。
Tesu anotattadaho sudassanakūṭaṃ cittakūṭaṃ kāḷakūṭaṃ gandhamādanakūṭaṃ kelāsakūṭanti imehi pañcahi pabbatakūṭehi parikkhitto. Tattha sudassanakūṭaṃ sovaṇṇamayaṃ tiyojanasatubbedhaṃ antovaṅkaṃ kākamukhasaṇṭhānaṃ tameva saraṃ paṭicchādetvā ṭhitaṃ, cittakūṭaṃ sattaratanamayaṃ. Kāḷakūṭaṃ añjanamayaṃ. Gandhamādanakūṭaṃ masāragallamayaṃ abbhantare muggavaṇṇaṃ; mūlagandho, sāragandho, pheggugandho, tacagandho, papaṭikāgandho, khandhagandho, rasagandho, pupphagandho, phalagandho, pattagandhoti imehi dasahi gandhehi ussannaṃ, nānappakāraosadhasañchannaṃ, kāḷapakkhuposathadivase ādittaṃ viya aṅgāraṃ pajjalantaṃ tiṭṭhati. Kelāsakūṭaṃ rajatamayaṃ. Sabbāni cetāni sudassanena samānubbedhasaṇṭhānāni tameva saraṃ paṭicchādetvā ṭhitāni. Tattha devānubhāvena nāgānubhāvena ca devo vassati, nadiyo ca sandanti, taṃ sabbampi udakaṃ anotattameva pavisati, candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena tattha obhāsaṃ karonti, ujukaṃ gacchantā na karonti, tenevassa ‘‘anotatta’’nti saṅkhā udapādi.
在这些未被截断的大河旁，环绕着五座山峰群：美丽山峰、心峰、黑峰、香花峰和资源山峰。美丽山峰通体镀金，长三十由旬，形状弯曲如乌鸦嘴，其背面遮蔽着湖泊。心峰富含七宝。黑峰覆满锥状黑色矿藏。香花峰满是珍鸟羽毛的色彩，色泽如野鸭羽，内部色彩斑斓，有根源香味、蓝色香味、花香、甘露香、沉香、树脂香、芳香、果香、叶香等十种香气，犹如众多药草聚合，恰似在黑月斋日被火焰点燃的炭火一般。资源山峰呈银色。五座山峰形态彼此相似，背面遮蔽同一湖泊。那里有天神龙神感应而居，江河交汇之处聚集众水。月亮日光照耀南北，穿越群山闪现光华，直行而不曲折，因此『未被截断』这一称谓由此而生。
Tattha ratanamayamanuññasopānasilātalāni nimmacchakacchapāni phalikasadisāni nimmalūdakāni tadupabhogasattānaṃ kammanibbattāneva nahānatitthāni ca honti, yattha buddhapaccekabuddhā iddhimanto sāvakā isayo ca nahānādīni karonti, devayakkhādayo udakakīḷaṃ kīḷanti.
那里满布珍贵宝石树木，叶片如青铜盘，鲜美果实堪比法器，洁净水流为众生享乐而源源不绝的浴场。过去曾有世尊、缘觉与辟支佛等具神通者及弟子贤者在此沐浴，天神鬼神亦于水中戏乐。
Tassa catūsu passesu sīhamukhaṃ, hatthimukhaṃ, assamukhaṃ, usabhamukhanti cattāri udakanikkhamanamukhāni honti, yehi catasso nadiyo sandanti. Sīhamukhena nikkhantanadītīre kesarasīhā bahutarā honti, tathā hatthimukhādīhi hatthiassausabhā. Puratthimadisato nikkhantanadī anotattaṃ tikkhattuṃ padakkhiṇaṃ katvā itarā tisso nadiyo anupagamma pācīnahimavanteneva amanussapathaṃ gantvā mahāsamuddaṃ pavisati. Pacchimadisato uttaradisato ca nikkhantanadiyopi tatheva padakkhiṇaṃ katvā pacchimahimavanteneva uttarahimavanteneva ca amanussapathaṃ gantvā mahāsamuddaṃ pavisanti.
此处四条江河各具出口，分别名为狮子口、大象口、骡口和野狗口，四条江河汇聚于此。由狮子口流出的江河两岸虎豹等猛兽众多，象口等出口亦具象类生灵。由东面出口流出的此未被截断的河流右旋环绕，依次绕过其余三条江河，赴西喜马拉雅山脉，通往大海。由西面和北面出口流出的江河同样左旋环绕，绕过西北喜马拉雅山脉，通入大海。
Dakkhiṇadisato nikkhantanadī pana taṃ tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇena ujukaṃ pāsāṇapiṭṭheneva saṭṭhiyojanāni gantvā pabbataṃ paharitvā uṭṭhāya parikkhepena tigāvutappamāṇaudakadhārā hutvā ākāsena saṭṭhiyojanāni gantvā tiyaggaḷe nāma pāsāṇe patitā, pāsāṇo udakadhārāvegena bhinno. Tattha paññāsayojanappamāṇā tiyaggaḷā nāma pokkharaṇī jātā, pokkharaṇiyā kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhiyojanāni gantvā tato ghanapathaviṃ bhinditvā umaṅgena saṭṭhiyojanāni gantvā viñjhaṃ nāma tiracchānapabbataṃ paharitvā hatthatale pañcaṅgulisadisā pañcadhārā hutvā pavattanti.
由南面出口流出的河流，右旋而行，流经南方直的岩石绝壁，行程约六十由旬，穿越群山后上升，形成三十由旬的河流，向天空流淌达到六十由旬远处，跌落于名为提牙迦的岩石，岩石因水流冲击而破碎。此处形成约五十由旬宽的提牙迦池塘。池塘岸边破损岩石穿透地面，山桠上延伸六十由旬，有名为损叉那的斜面山脉环绕，河流在其间形成五道宽约五指的分支小河流淌奔涌。
Sā tikkhattuṃ anotattaṃ padakkhiṇaṃ katvā gataṭṭhāne ‘‘āvaṭṭagaṅgā’’ti vuccati, ujukaṃ pāsāṇapiṭṭhena saṭṭhiyojanāni gataṭṭhāne ‘‘kaṇhagaṅgā’’ti, ākāsena saṭṭhiyojanāni gataṭṭhāne ‘‘ākāsagaṅgā’’ti, tiyaggaḷapāsāṇe paññāsayojanokāse ṭhitā ‘‘tiyaggaḷapokkharaṇī’’ti, kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhiyojanāni gataṭṭhāne ‘‘bahalagaṅgā’’ti, umaṅgena saṭṭhiyojanāni gataṭṭhāne ‘‘umaṅgagaṅgā’’ti vuccati, viñjhaṃ nāma tiracchānapabbataṃ paharitvā pañcadhārā hutvā pavattaṭṭhāne gaṅgā, yamunā, aciravatī, sarabhū, mahīti pañcadhā saṅkhaṃ gatā. Evametā pañca mahānadiyo himavantato pavattantīti veditabbā.
那个地方向东侧绕行经过，停留之处称为“凹形江”；直直用坚硬的岩石铺成经过六十由旬的地方，称为“黑江”；空中经过六十由旬的地方，称为“天空江”；在三叶石边，立于五十由旬开阔处，称为“三叶池”；折断岸边进入石中，经过六十由旬的地方，称为“大江”；用大树木经过六十由旬的地方，称为“树江”。所谓“维日名山”是指横亘的斜坡山脉，共有五大流域，分别是恒河、耶穆那河、阿迟罗瓦提河、沙落婆河和摩诃提河。由此可知，喜马拉雅山流出这五大河流。
Tattha nadī ninnagātiādikaṃ gottaṃ, gaṅgā yamunātiādikaṃ nāmaṃ. Savantiyoti yā kāci savamānā sandamānā gacchantiyo mahānadiyo vā kunnadiyo vā. Appentīti allīyanti osaranti. Dhārāti vuṭṭhidhārā. Pūrattanti puṇṇabhāvo. Mahāsamuddassa hi ayaṃ dhammatā – ‘‘imasmiṃ kāle devo mando jāto, jālakkhipādīni ādāya macchakacchape gaṇhissāmā’’ti vā ‘‘imasmiṃ kāle atimahantī vuṭṭhi, na labhissāma nu kho piṭṭhipasāraṇaṭṭhāna’’nti vā taṃ na sakkā vattuṃ. Paṭhamakappikakālato paṭṭhāya hi yaṃ vassitvā sinerumekhalaṃ āhacca udakaṃ ṭhitaṃ, taṃ tato ekaṅgulamattampi udakaṃ neva heṭṭhā otarati, na uddhaṃ uttarati.
其中河流的品种称为“低岸”等，恒河、耶穆那河等以河名命名。所谓“流动”，是指不断流淌、相会而行的，是大河或小河；“延伸”是指逐渐流长。“流注”是指水流；“充满”指水量丰富。对于大海，有这样的说法：“在此时有愚昧神明降生，携带鱼虾等以为食”，又说“此时将有极大水涌，不会得到避洪之处”，这些不能用言语来说明。根据最初的时间，当积雨覆盖整个旱地后，水流稳定保持，连一指宽的水都难以下滴或上涌。
Ekarasoti asambhinnaraso. Muttāti khuddakamahantavaṭṭadīghādibhedā anekavidhā muttā. Maṇīti rattanīlādibhedo anekavidho maṇi. Veḷuriyoti vaṃsavaṇṇasirīsapupphavaṇṇādisaṇṭhānato anekavidho. Saṅkhoti dakkhiṇāvattatambakucchikadhamanasaṅkhādibhedo anekavidho. Silāti setakāḷamuggavaṇṇādibhedā anekavidhā. Pavāḷanti khuddakamahantamandarattaghanarattādibhedaṃ anekavidhaṃ. Lohitaṅgoti padumarāgādibhedo anekavidho masāragallanti kabaramaṇi. ‘‘Cittaphalika’’ntipi vadanti.
“单一颜色”是指不混杂的颜色。“自由”是指小中大圈圈及长度等多样不同的自由状态。“宝石”是指有蓝宝石等多样种类的宝石。“玻璃”是指有多样纹理、色泽、花纹等种类。“海螺”是指出自南方向及环脖的多样品种。“石头”是指有白色、黑色等多种类型。“珊瑚”是指大小、色彩如黄色、红色等多样变化。“红彩”是指出自莲花色等多样的颜色。它们也被称为“心果”。
Mahataṃbhūtānanti mahantānaṃ sattānaṃ. Timitimiṅgalādikā tisso macchajātiyo. Timiṃ gilanasamatthā timiṅgalā, timiñca timiṅgalañca gilanasamatthā ‘‘timitimiṅgalā’’ti vadanti. Nāgāti ūmipiṭṭhivāsinopi vimānaṭṭhakanāgāpi.
“巨大灵体”是指广大众生。“毒蜂”等是三种鱼类。“可以引起溃烂的毒蜂”；“又毒蜂”和“三叶毒蜂”是可以引起溃烂的。“龙”则是指水中居民、天空飞翔者及人居住的龙族。
Evamevakhoti kiñcāpi satthā imasmiṃ dhammavinaye soḷasapi bāttiṃsapi tato bhiyyopi acchariyabbhutadhamme vibhajitvā dassetuṃ sakkoti, tadā upamābhāvena pana gahitānaṃ aṭṭhannaṃ anurūpavasena aṭṭheva te upametabbadhamme vibhajitvā dassento ‘‘evameva kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā’’tiādimāha.
正是如此，有些佛陀在此法律教义中将十六、三十二种超常神奇法分别加以细分显现，这时便以比喻之法将八种与之相称的比喻法分割显现，称赞说：“比库啊，在此律法中有八种奇异超常法。”
Tattha anupubbasikkhāya tisso bhikkhā gahitā, anupubbakiriyāya terasa dhutaṅgadhammā, anupubbapaṭipadāya satta anupassanā aṭṭhārasa mahāvipassanā aṭṭhatiṃsa ārammaṇavibhattiyo sattatiṃsa bodhipakkhiyadhammā ca gahitā. Na āyatakeneva aññāpaṭivedhoti maṇḍūkassa uppatitvā gamanaṃ viya āditova sīlapūraṇādīni akatvā arahattapaṭivedho nāma natthi, paṭipāṭiyā pana sīlasamādhipaññāyo pūretvāva arahattappattīti attho.
其中在逐步教化过程中，汇集了三种出家人戒律；在逐渐实践中，有三种净身法；在逐步走修中，有七种内观法，十八种大观，三十八种修习对象的细分，总共七十三种觉支法，也都被包含在内。这绝非局限，而是广泛指示。就像青蛙探出头来准备行走一样，若不完成戒律、定力、智慧的修满，是无涅槃至证的。按修行之路，完成戒、定、慧后，才能成就阿拉汉果位。
Mama sāvakāti sotāpannādike ariyapuggale sandhāya vadati. Na saṃvasatīti uposathakammādivasena saṃvāsaṃ na karoti. Ukkhipatīti apaneti. Ārakāvāti dūreyeva. Na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vāti asaṅkhyeyyepi mahākappe buddhesu anuppajjantesu ekasattopi parinibbātuṃ na sakkoti, tadāpi ‘‘tucchā nibbānadhātū’’ti na sakkā vattuṃ, buddhakāle pana ekekasmiṃ samāgame asaṅkhyeyyāpi sattā amataṃ ārādhenti, tadāpi na sakkā vattuṃ ‘‘pūrā nibbānadhātū’’ti. Vimuttirasoti kilesehi vimuccanaraso. Sabbā hi sāsanassa sampatti yāvadeva anupādāya āsavehi cittassa vimuttiyā hoti.
『我的弟子』一词，是指从流果圣者诸位。此称谓并非指以优婆塞、优婆夷每日受五戒及斋日所作诸戒仪式之共住。『跳出』是指远离。此处以远离喻义，表明即便于无数大劫中无数佛陀未曾出现时，亦无法脱离涅槃之法界盈余肌理无增无减。故虽缺乏涅槃根基，也不敢妄言涅槃根基无足轻重。佛时代诸众生于每一次集会，虽无数众生礼敬不朽无为法，亦未敢以『涅槃根基已满』语加以描述。所谓解脱涅槃，即是心境从烦恼中解脱之味。诸法教法之所有成就，唯有心境脱离烦恼，方能无执无碍证得解脱。
Ratanānīti ratijananaṭṭhena ratanāni. Satipaṭṭhānādayo hi bhāviyamānā pubbabhāgepi anappakaṃ pītipāmojjaṃ nibbattenti, pageva aparabhāge. Vuttañhetaṃ –
『宝』之意，是由『宝』一词出生。念处等修习法门，于前世中已无间断，引起无上喜悦欢喜，于后世方显现。诗中云：
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
『无论何时正念生起，五蕴生灭悉皆了知；
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) –
由此得大喜悦欢喜，知此是无上不可思议。』（《法句经》374偈）
Lokiyaratananimittaṃ pana pītipāmojjaṃ na tassa kalabhāgampi agghatīti ayamattho heṭṭhā dassito eva. Apica –
此世俗宝相之缘起喜悦，未能透达深时刻，亦不应妄加断定。下文亦言：
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
『心志极毅刚强者，洞察无双难见之理；
Anomasattaparibhogaṃ, ‘ratana’nti pavuccatī’’ti.
安摩那萨多的使用，谓之“宝”。
Yadi ca cittīkatādibhāvena ratanaṃ nāma hoti, satipaṭṭhānādīnaṃyeva bhūtato ratanabhāvo. Bodhipakkhiyadhammānañhi so ānubhāvo, yaṃ sāvakā sāvakapāramīñāṇaṃ, paccekabuddhā paccekabodhiñāṇaṃ, sammāsambuddhā sammāsambodhiṃ adhigacchantīti āsannakāraṇattā. Paramparakāraṇañhi dānādiupanissayoti evaṃ ratijananaṭṭhena cittīkatādiatthena ca ratanabhāvo bodhipakkhiyadhammānaṃ sātisayo. Tena vuttaṃ – ‘‘tatrimāni ratanāni, seyyathidaṃ, cattāro satipaṭṭhānā’’tiādi.
若由心念及其他成就观而言，名为宝者，实质上即是念住等诸法的宝性质。菩提辅助法中，则为此义，谓弟子们证得弟子果智、独觉证得独觉智、正觉者证得正觉，是因极近而成就。继因缘者，以布施等为依止，故由宝生起因故及心念等故，此宝性质即菩提辅助法的喜乐滋养故。故有云：『宝有三，譬如四念处』等语。
Tattha ārammaṇe pakkhanditvā upaṭṭhānaṭṭhena paṭṭhānaṃ, satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Ārammaṇassa pana kāyādivasena catubbidhattā vuttaṃ ‘‘cattāro satipaṭṭhānā’’ti. Tathā hi kāyavedanācittadhammesu subhasukhaniccaattasaññānaṃ pahānato asubhadukkhāniccānattatāgahaṇato ca nesaṃ kāyānupassanādibhāvo vibhatto.
此中，破除所缘以起持，观持由持而成，正是念住。所缘四种，分别由身等说四种念处。诚然，内观身、受、心法时，因舍去对身之色欲、乐、不常、恶苦、不净之观照，此即身观等诸法的显现。
Sammā padahanti etena, sayaṃ vā sammā padahati, pasatthaṃ, sundaraṃ vā padahanti sammappadhānaṃ. Puggalassa vā sammadeva padhānabhāvakaraṇato sammappadhānaṃ. Vīriyassetaṃ adhivacanaṃ. Tampi anuppannuppannānaṃ akusalānaṃ anuppādanapahānavasena anuppannuppannānaṃ kusalānaṃ dhammānaṃ uppādanabhāvanavasena ca catukiccaṃ katvā vuttaṃ ‘‘cattāro sammappadhānā’’ti.
『Sammā padahanti』者，或自己正勤，或为他正勤，所作清净美好即为正勤。由正勤成就者，乃人的正勤性。此为精进的 의미。以此正勤，成就未生邪恶之断除，及已生善法之增长养育，成四种事故，故言『四正勤』。
Ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Iti paṭhamena atthena iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho . Dutiyena atthena iddhiyā pādo patiṭṭhā adhigamūpāyoti iddhipādo. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, svāyaṃ iddhipādo yasmā chandādike cattāro adhipatidhamme dhure jeṭṭhake katvā nibbattiyati, tasmā vuttaṃ ‘‘cattāro iddhipādā’’ti.
『Ijjhatīti』者，意为神通；『samijjhati nipphajjatīti』意为生神通、灭神通。诸众生因神通增长、猛厉，谓之神通。故以神通为神足部，即为神通之义。第二义，指神通之根基、所依及修得之法。因神通本是殊胜总别相，世上最上且久远得现者，唯此四神通根基故，故云『四神通根』。
Pañcindriyānīti saddhādīni pañca indriyāni. Tattha assaddhiyaṃ abhibhavitvā adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyaṃ, kosajjaṃ abhibhavitvā paggahalakkhaṇe , pamādaṃ abhibhavitvā upaṭṭhānalakkhaṇe, vikkhepaṃ abhibhavitvā avikkhepalakkhaṇe, aññāṇaṃ abhibhavitvā dassanalakkhaṇe indaṭṭhaṃ kāretīti paññindriyaṃ.
『Pañcindriyānīti』者，信等五根是五根也。其中特别由信根压伏不信，达成信之作用，即信根；由精进压伏懈怠成就精进，等诸，分别是信根、精进根、念根、定根、慧根也。
Tāniyeva assaddhiyādīhi anabhibhavanīyato akampiyaṭṭhena sampayuttadhammesu thirabhāvena ‘‘balānī’’ti veditabbāni.
诸种不可破坏、不动摇的信根等，因其坚定不移的本性，应当以坚固之义称之为“根本力”。
Satta bojjhaṅgāti bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Yā hi esā dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyoga- ucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhati, kilesaniddāya vuṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti ‘‘bodhī’’ti vuccati, tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgātipi bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yopesa vuttappakārāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako ‘‘bodhī’’ti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu porāṇā – ‘‘bujjhanakassa puggalassa aṅgāti bojjhaṅgā’’ti. ‘‘Bodhiyā saṃvattantīti bojjhaṅgā’’tiādinā nayenapi bojjhaṅgānaṃ bojjhaṅgattho veditabbo.
所谓七觉支，是觉的枝节，或称觉支，即觉的因缘。因此所谓法的调和，乃指觉者所证之内在真理的调和，即面对超世间之道时，断除痴、虚妄等根本烦恼，摧毁执著、安逸、障碍诸毒的帮助下，审察正念、努力、喜悦、安宁、三昧、舍布满而成之法调和。凡圣弟子因此觉悟，斩断烦恼，洞破四圣谛，最终现证涅槃，故称为“觉”。因法调和而生的觉的枝节，如禅那、出离道等，亦为觉支。由此述说，圣弟子称「觉」者，乃因为法调和而觉悟，觉的枝节犹如军车之车轮。故古人谓：“觉者，觉支也”，“觉中显现为觉支”等言，则觉支一词亦应以觉之意义加以解知。
Ariyo aṭṭhaṅgiko maggoti taṃtaṃmaggavajjhakilesehi ārakattā ariyabhāvakarattā ariyaphalapaṭilābhakarattā ca ariyo. Sammādiṭṭhiādīni aṭṭhaṅgāni assa atthi, aṭṭha aṅgāniyeva vā aṭṭhaṅgiko. Kilese mārento gacchati, nibbānatthikehi maggiyati, sayaṃ vā nibbānaṃ maggatīti maggoti. Evametesaṃ satipaṭṭhānādīnaṃ atthavibhāgo veditabbo.
所谓圣八正道，是指八正道以断除烦恼而成圣，成就圣果的道理。所谓八正道，即正见等八支法，包含全部八支即称八正道。烦恼为魔，断除烦恼为得灭，故称为道。八正道是通达涅槃的径路，因此八正道即是路。由此亦能知诸如四念处等的义理差别。
Sotāpannoti maggasaṅkhātaṃ sotaṃ āpajjitvā pāpuṇitvā ṭhito, sotāpattiphalaṭṭhoti attho. Sotāpattiphalasacchikiriyāya paṭipannoti sotāpattiphalassa attapaccakkhakaraṇāya paṭipajjamāno paṭhamamaggaṭṭho, yo aṭṭhamakotipi vuccati. Sakadāgāmīti sakideva imaṃ lokaṃ paṭisandhiggahaṇavasena āgamanasīlo dutiyaphalaṭṭho. Anāgāmīti paṭisandhiggahaṇavasena kāmalokaṃ anāgamanasīlo tatiyaphalaṭṭho . Yo pana saddhānusārī dhammānusārī ekabījīti evamādiko ariyapuggalavibhāgo, so etesaṃyeva pabhedoti. Sesaṃ vuttanayameva.
所谓须陀洹果，是得道者接触并获得道后，仍证得生死轮回中先得果位，称为须陀洹果。须陀洹果者，得果显现已依修行持守道法得成就，是初果之道。所谓斯陀含果，即仅得一而再果位，能再次转生人间，是第二果位。所谓不还果，断除欲界再生，第三果位。信顺法、行法之一分者，乃初初圣者之分类，此为彼界别。余皆如相续后说。
Etamatthaṃ viditvāti etaṃ attano dhammavinaye matakuṇapasadisena dussīlapuggalena saddhiṃ saṃvāsābhāvasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti imaṃ asaṃvāsārahasaṃvāsārahavibhāgakāraṇaparidīpanaṃ udānaṃ udānesi.
了知此理，即明白自心法度，若遇不善修止者，因不和合能知其义。此经文为彼无和合、无秘密和合分法之明示，引发启示之言语。
Tattha channamativassatīti āpattiṃ āpajjitvā paṭicchādento aññaṃ navaṃ āpattiṃ āpajjati, tato paraṃ tato paranti evaṃ āpattivassaṃ kilesavassaṃ ativiya vassati. Vivaṭaṃ nātivassatīti āpattiṃ āpanno taṃ appaṭicchādetvā vivaranto sabrahmacārīnaṃ pakāsento yathādhammaṃ yathāvinayaṃ paṭikaronto desento vuṭṭhahanto aññaṃ navaṃ āpattiṃ na āpajjati, tenassa vivaṭaṃ puna āpattivassaṃ kilesavassaṃ na vassati. Yasmā ca etadevaṃ, tasmā channaṃ chāditaṃ āpattiṃ vivaretha pakāsetha. Evaṃ taṃ nātivassatīti evaṃ sante taṃ āpattiāpajjanakaṃ āpannapuggalaṃ attabhāvaṃ ativijjhitvā kilesavassaṃ na vassati na temeti. Evaṃ so kilesehi anavassuto parisuddhasīlo samāhito hutvā vipassanaṃ paṭṭhapetvā sammasanto anukkamena nibbānaṃ pāpuṇātīti adhippāyo.
所谓隐蔽过失者，犯过错后掩盖事实，再犯他过，即恶业因缘连绵不断。所谓公开而非过度者，即若犯过不再遮掩，反而示现于比库众，依法正法宣说而行，不犯新过，故不形成过度隐蔽积累。因如是故，既隐既掩之过失应得显露，如此则非过度隐藏。因此，于过错者因律已明而无过恶相续，破染不着，身心清净，禅定善修，观照妙进，以正信赴涅槃，此为上策。
Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。
6. Soṇasuttavaṇṇanā6. 索那经注释
§46
46. Chaṭṭhe avantīsūti avantiraṭṭhe. Kuraraghareti evaṃnāmake nagare. Pavatte pabbateti pavattanāmake pabbate. ‘‘Papāte pabbate’’tipi paṭhanti. Soṇo upāsako kuṭikaṇṇoti nāmena soṇo nāma, tīhi saraṇagamanehi upāsakabhāvappaṭivedanena upāsako, koṭiagghanakassa kaṇṇapiḷandhanassa dhāraṇena ‘‘koṭikaṇṇo’’ti vattabbe ‘‘kuṭikaṇṇo’’ti evaṃ abhiññāto, na sukhumālasoṇoti adhippāyo . Ayañhi āyasmato mahākaccāyanassa santike dhammaṃ sutvā sāsane abhippasanno, saraṇesu ca sīlesu ca patiṭṭhito pavatte pabbate chāyūdakasampanne ṭhāne vihāraṃ kāretvā theraṃ tattha vasāpetvā catūhi paccayehi upaṭṭhāti. Tena vuttaṃ – ‘‘āyasmato mahākaccānassa upaṭṭhāko hotī’’ti.
第四十六节。关于阿阇世国境内的阿阇国城，称为库拉拉宅城。帕瓦提山，名为帕瓦塔山。有人诵读“帕帕提山”三遍。索那居士名为库提坎那，以“三皈依”之行持现居士之身分，因守护寇提阿迦纳卡之耳朵之苦痛，而称为“寇提坎那”，广为人知，非细腻柔和之索那。此人闻世尊大师摩诃咖吒那长老所说法，心生欢喜，遵奉教法及戒律，于帕瓦提山阴凉清水丰盈之地建起精舍，安置长老出住，并以四种条件侍奉。由此得知：“为摩诃咖吒那长老侍奉的人是此人。”
So kālena kālaṃ therassa upaṭṭhānaṃ gacchati. Thero cassa dhammaṃ deseti. Tena saṃvegabahulo dhammacariyāya ussāhajāto viharati. So ekadā satthena saddhiṃ vāṇijjatthāya ujjeniṃ gacchanto antarāmagge aṭaviyaṃ satthe niviṭṭhe rattiyaṃ janasambādhabhayena ekamantaṃ apakkamma niddaṃ upagañchi. Sattho paccūsavelāyaṃ uṭṭhāya gato, na ekopi soṇaṃ pabodhesi, sabbepi visaritvā agamaṃsu. So pabhātāya rattiyā pabujjhitvā uṭṭhāya kañci apassanto sattheneva gatamaggaṃ gahetvā sīghaṃ sīghaṃ gacchanto ekaṃ vaṭarukkhaṃ upagañchi. Tattha addasa ekaṃ mahākāyaṃ virūpadassanaṃ gacchantaṃ purisaṃ aṭṭhito muttāni attano maṃsāni sayameva khādantaṃ, disvāna ‘‘kosi tva’’nti pucchi. ‘‘Petomhi, bhante’’ti. ‘‘Kasmā evaṃ karosī’’ti. ‘‘Attano pubbakammenā’’ti. ‘‘Kiṃ pana taṃ kamma’’nti. ‘‘Ahaṃ pubbe bhārukacchanagaravāsī kūṭavāṇijo hutvā paresaṃ santakaṃ vañcetvā khādiṃ, samaṇe ca bhikkhāya upagate ‘tumhākaṃ maṃsaṃ khādathā’ti akkosiṃ, tena kammena etarahi imaṃ dukkhaṃ anubhavāmī’’ti. Taṃ sutvā soṇo ativiya saṃvegaṃ paṭilabhi.
时光流转，侍者前往给主人侍奉。长老讲述法义，因具精进与鼓舞，勤修法行。某日，与师同往集市做生意，途中夜宿山林间。因人群繁多吵闹，他独自离开隐匿一隅，进入睡眠。天明时分，师起身离去，未唤醒一位索那，大家都散去。早晨看见夜宿后起，未见索那，便沿着师去之路快速前行，来到一棵广叶树下，见一体型肥大、形态畸变男子站立，放任自己啃食肉块，见他后问：“你是谁？”答曰：“贫饿，尊者。”复问：“为何如此行？”答：“此乃我前业所致。”问：“前业为何？”答:“我以前是白茅村商人，行骗他人夺财吞食，且谩骂来乞食比库，所以今受此苦。”闻之，索那极为悔恨。
Tato paraṃ gacchanto mukhato paggharitakāḷalohite dve petadārake passitvā tatheva pucchi. Tepissa attano kammaṃ kathesuṃ. Te kira bhārukacchanagare dārakakāle gandhavāṇijjāya jīvikaṃ kappentā attano mātari khīṇāsave nimantetvā bhojentiyā gehaṃ gantvā ‘‘amhākaṃ santakaṃ kasmā samaṇānaṃ desi, tayā dinnaṃ bhojanaṃ bhuñjanakasamaṇānaṃ mukhato kāḷalohitaṃ paggharatū’’ti akkosiṃsu. Te tena kammena niraye paccitvā tassa vipākāvasesena petayoniyaṃ nibbattitvā tadā imaṃ dukkhaṃ anubhavanti. Tampi sutvā soṇo ativiya saṃvegajāto ahosi.
长老继而前往，见两具面部及颈项带黑铁链枷的饿鬼儿童，便问其业因。其答言：他们童年时于白茅村以香料贸易为生，当母亲亡故弃他们于食客家，食客责骂称：“为何养我们？你们教导比库，吃比库食物，脖子挂黑铁链枷？”因此受此业报，死后为饿鬼，承受如是痛苦。索那闻之，感触更深。
So ujjeniṃ gantvā taṃ karaṇīyaṃ tīretvā kulagharaṃ paccāgato theraṃ upasaṅkamitvā katapaṭisanthāro therassa tamatthaṃ ārocesi. Theropissa pavattinivattīsu ādīnavānisaṃse vibhāvento dhammaṃ desesi. So theraṃ vanditvā gehaṃ gato sāyamāsaṃ bhuñjitvā sayanaṃ upagato thokaṃyeva niddāyitvā pabujjhitvā sayanatale nisajja yathāsutaṃ dhammaṃ paccavekkhituṃ āraddho. Tassa taṃ dhammaṃ paccavekkhato, te ca petattabhāve anussarato saṃsāradukkhaṃ ativiya bhayānakaṃ hutvā upaṭṭhāsi, pabbajjāya cittaṃ nami. So vibhātāya rattiyā sarīrapaṭijagganaṃ katvā theraṃ upasaṅkamitvā attano ajjhāsayaṃ ārocetvā pabbajjaṃ yāci. Tena vuttaṃ – ‘‘atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa…pe… pabbājetu maṃ, bhante, ayyo mahākaccāno’’ti.
索那回到城市，除掉这劣业，回到家宅拜访长老，说明了己事。长老依情况，分别深入诠释法义。索那顶礼长老，回家吃饭休息，入睡。醒时坐于床边，照理思考法义，回忆饿鬼之状，感受轮回苦难极大恐怖，心意降服。夜间醒来清楚观照身体状况，迎长老来访，表明意志，请求出家。曾说：“若使索那居士的腿疾秘密消除……出家，这样请求，愿闻为要。”
Tattha yathā yathātiādīnaṃ padānaṃ ayaṃ saṅkhepattho – yena yena ākārena ayyo mahākaccāno dhammaṃ deseti ācikkhati paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti pakāseti, tena tena me upaparikkhato evaṃ hoti, yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akkhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ. Ekadivasampi kilesamalena amalinaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ. Saṅkhalikhitanti likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. Idaṃ nasukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekanta paripuṇṇaṃ…pe… carituṃ yaṃnūnāhaṃ kese ceva massūni ca ohāretvā voropetvā kāsāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā nivāsetvā ceva pārupitvā ca agārasmā nikkhamitvā anagāriyaṃ pabbajeyyaṃ. Yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi, tasmā pabbajjā anagāriyā nāma. Taṃ anagāriyaṃ pabbajjaṃ pabbajeyyaṃ upagaccheyyaṃ, paṭipajjeyyanti attho.
此处以“像这样”开头综述：“世尊摩诃咖吒那长老法语之表述，包括称号、启示、宣说、阐明、分析、解说、鼓励、运用，皆如是有条理且分明。由此被我反复检视，如修学次第般一天不间断，作用心意对治污染，保持如清净无垢般正念。一切如链条上所写，具有明确与次序，行为必然遵守。在居住非寺院的宅舍中，做到至诚且完全……我若断发剃头，弃去衣服，穿袈裟，以染色草汤清洗经行，住址遮盖，结束宅舍生活，舍弃世俗生活出家。因出家是舍离宅舍生活，舍弃俗务，故出家名为非宅舍出家。因缘如此，应当前往出家，准备进行此非宅舍出家。”
Evaṃ attanā rahovitakkitaṃ soṇo upāsako therassa ārocetvā taṃ paṭipajjitukāmo ‘‘pabbājetu maṃ, bhante, ayyo mahākaccāno’’ti āha. Thero pana ‘‘tāvassa ñāṇaparipākaṃ katha’’nti upadhāretvā ñāṇaparipākaṃ āgamayamāno ‘‘dukkaraṃ kho’’tiādinā pabbajjāchandaṃ nivāresi.
于是索那居士以自己怀有密意出家心向长老陈说，请求：“愿菩萨摩诃咖吒那长老准许我出家。”然长老稍作保留，提醒他尚未证得智慧成熟，且解释智慧成熟难以达到之故，因而暂时压制索那出家意愿。
Tattha ekabhattanti ‘‘ekabhattiko hoti rattūparato virato vikālabhojanā’’ti (dī. ni. 1.194; a. ni. 3.71) evaṃ vuttaṃ vikālabhojanaviratiṃ sandhāya vadati. Ekaseyyanti adutiyaseyyaṃ. Ettha ca seyyāsīsena ‘‘eko tiṭṭhati, eko gacchati, eko nisīdatī’’tiādinā (mahāni. 7; 49) nayena vuttesu catūsu iriyāpathesu kāyavivekaṃ dīpeti, na ekākinā hutvā sayanamattaṃ. Brahmacariyanti methunaviratibrahmacariyaṃ, sikkhattayānuyogasaṅkhātaṃ sāsanabrahmacariyaṃ vā. Iṅghāti codanatthe nipāto. Tatthevāti geheyeva. Buddhānaṃ sāsanaṃ anuyuñjāti niccasīlauposathasīlādibhedaṃ pañcaṅgaaṭṭhaṅgadasaṅgasīlaṃ, tadanurūpañca samādhipaññābhāvanaṃ anuyuñja. Etañhi upāsakena pubbabhāge anuyuñjitabbaṃ buddhasāsanaṃ nāma. Tenāha – ‘‘kālayuttaṃ ekabhattaṃ ekaseyyaṃ brahmariya’’nti.
此处有一称谓「一食者」，谓其「一食者当夜入定，戒断晩餐」的训诂（见《长部法句经义》1.194；《增支部义》3.71）。依此说法，讲论断除昏食的戒。所谓「一床者」指一床铺。此处以床单为依据，称谓「一人站立、一人行走、一人坐卧」等（《大念处经》7卷49节），用以彰显四行处──身的离欲清净，而非独身独卧。所谓「梵行」指断绝配偶之梵行，包含修习戒律的准梵行或正法教制之梵行。动词「应当」(iṅghāti)意为「咎诤之旨」。又用「当地」(tatthevāti)指家中之义。佛教法界内，居家居士持守常戒、优婆塞戒等；戒律为五戒、八戒、十戒；配合相称修习禅定与慧解脱。此佛法，是居士们先当修习之法。故有言云：「当时适时地实行一食者，一床者，梵行者。」
Tattha kālayuttanti cātuddasīpañcadasīaṭṭhamīpāṭihāriyapakkhasaṅkhātena kālena yuttaṃ, yathāvuttakāle vā tuyhaṃ anuyuñjantassa yuttaṃ patirūpaṃ sakkuṇeyyaṃ, na sabbakālaṃ pabbajjāti adhippāyo. Sabbametaṃ ñāṇassa aparipakkattā tassa kāmānaṃ duppahānatāya sammāpaṭipattiyaṃ yogyaṃ kārāpetuṃ vadati, na pabbajjāchandaṃ nivāretuṃ. Pabbajjābhisaṅkhāroti pabbajituṃ ārambho ussāho. Paṭipassambhīti indriyānaṃ aparipakkattā, saṃvegassa ca nātitikkhabhāvato vūpasami. Kiñcāpi paṭipassambhi, therena vuttavidhiṃ pana anutiṭṭhanto kālena kālaṃ theraṃ upasaṅkamitvā payirupāsanto dhammaṃ suṇāti. Tassa vuttanayeneva dutiyaṃ pabbajjāya cittaṃ uppajji, therassa ca ārocesi. Dutiyampi thero paṭikkhipi. Tatiyavāre pana ñāṇassa paripakkabhāvaṃ ñatvā ‘‘idāni naṃ pabbājetuṃ kālo’’ti thero pabbājesi, pabbajitañca taṃ tīṇi saṃvaccharāni atikkamitvā gaṇaṃ pariyesitvā upasampādesi. Taṃ sandhāya vuttaṃ – ‘‘dutiyampi kho soṇo…pe… upasampādesī’’ti.
所谓「适时」者，系指十四、十五、十八日法定神圣之时节，以此时令，随时修学者，当为适宜且相应之师长，非恒时出家之意。此乃因为慧解尚未成熟，诸欲尚未彻底断除，故须促使正法相应修行，便于成熟，而非以出家愿望阻其发起。所谓出家念头，即出家之初步，努力精进也。所谓修行安详，是指根意未成熟，且冲突烦恼未超越而安住。况且修戒安详，则不违逆，长老教导亦称弟子循时而至，礼敬长老，听闻法义。依此诠释，第二次出家时生起正念，告知长老。长老亦拒绝。至第三次，观知慧成熟，谓：「今非我出家之时。」遂为出家，并历三年游历四方，最终寻得僧众而授具足戒。为此有言：「第二次出家时，索那……乃至具足戒者。」
Tattha appabhikkhukoti katipayabhikkhuko. Tadā kira bhikkhū yebhuyyena majjhimadese eva vasiṃsu. Tasmā tattha katipayā eva ahesuṃ , te ca ekasmiṃ nigame eko, ekasmiṃ dveti evaṃ visuṃ visuṃ vasiṃsu. Kicchenāti dukkhena. Kasirenāti āyāsena. Tato tatoti tasmā tasmā gāmanigamādito. Therena hi katipaye bhikkhū ānetvā aññesu ānīyamānesu pubbe ānītā kenacideva karaṇīyena pakkamiṃsu, kiñci kālaṃ āgametvā puna tesu ānīyamānesu itare pakkamiṃsu. Evaṃ punappunaṃ ānayanena sannipāto cireneva ahosi, thero ca tadā ekavihārī ahosi. Dasavaggaṃ bhikkhusaṅghaṃ sannipātetvāti tadā bhagavatā paccantadesepi dasavaggeneva saṅghena upasampadā anuññātā. Itonidānañhi therena yācito pañcavaggena saṅghena paccantadese upasampadaṃ anujāni. Tena vuttaṃ – ‘‘tiṇṇaṃ vassānaṃ…pe… sannipātetvā’’ti.
此处「少数比库」意指若干比库。彼时，多比库仅居于中心地带，因此只有部分比库存在，且仅在一乡之聚落。故称「少数」并分别处于一地、二地，互相离散，间隔居住。所谓「困难」即诸苦，「劳苦」则指劳累辛苦。乡村、集镇相继并立。长老曾带领部分比库前往他方访求，所携带部分先住处之比库亦依时间先后互相前往。如此反复搬迁，多年后形成聚合，长老当时为独住。关于十部比库会合，佛陀曾允准在遥远东方以同一十部比库会合为依据受具足戒。由此长老请求，为五部比库会合于东方批准受具足戒。故有言：「历三年……乃至聚合。」
Vassaṃvuṭṭhassāti upasampajjitvā paṭhamavassaṃ upagantvā vusitavato. Īdiso ca īdiso cāti evarūpo ca evarūpo ca, evarūpāya nāmakāyarūpakāyasampattiyā samannāgato, evarūpāya dhammakāyasampattiyā samannāgatoti sutoyeva me so bhagavā. Na kho me so bhagavā sammukhā diṭṭhoti etena puthujjanasaddhāya evaṃ āyasmā soṇo bhagavantaṃ daṭṭhukāmo ahosi. Aparabhāge pana satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā paccūsasamayaṃ ajjhiṭṭho soḷasa aṭṭhakavaggikāni satthu sammukhā aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā atthadhammappaṭisaṃvedī hutvā bhaṇanto dhammūpasañhitapāmojjādimukhena samāhito sarabhaññapariyosāne vipassanaṃ paṭṭhapetvā saṅkhāre sammasanto anupubbena arahattaṃ pāpuṇi. Etadatthameva hissa bhagavatā attanā saddhiṃ ekagandhakuṭiyaṃ vāso āṇattoti vadanti.
「出家后首年雨季」指受具足戒后，于第一年雨季前往住宿并留住。谓「此种如此」乃指种种相似状况，身心具足、具名号、具法身等之成就，谓佛所说皆如此。此乃我曾闻——佛得无上正等正觉之成就，并非凡夫所见。初期教师们齐聚一处，称为『单香小屋』，彼时复兴时期，十六至十八部比库常往来于师面前，顶礼礼拜，心念隆重，熟知法义欢喜奉行，修习观照禅定，令诸烦恼净除，循次步骤成就阿拉汉果。是佛亲自于单香小屋中住居之缘由也。
Keci panāhu – ‘‘na kho me so bhagavā sammukhā diṭṭho’’ti idaṃ rūpakāyadassanameva sandhāya vuttanti. Āyasmā hi soṇo pabbajitvāva therassa santike kammaṭṭhānaṃ gahetvā ghaṭento vāyamanto anupasampannova sotāpanno hutvā upasampajjitvā ‘‘upāsakāpi sotāpannā honti, ahampi sotāpanno, kimettha citta’’nti uparimaggatthāya vipassanaṃ vaḍḍhetvā antovasseyeva chaḷabhiñño hutvā visuddhipavāraṇāya pavāresi . Ariyasaccadassanena hi bhagavato dhammakāyo diṭṭho nāma hoti. Vuttañhetaṃ –
亦有人曰：「我未曾亲见尊者。」此言专为诠释法身显现而说。长老索那出家后，即在长老面前入道场努力专修法门，虽未证得阿拉汉，但已如初果，入受具足戒后，言称：「居士亦能得初果，我亦已得初果，心何为未坚？」于是更上层楼增进观照，短时期内得六通，为清净证道之启示。以圣谛之真见，方见佛之法身。曾云——
‘‘Yo kho, vakkali, dhammaṃ passati, so maṃ passati. Yo maṃ passati, so dhammaṃ passatī’’ti (saṃ. ni. 3.87).
「沙利迦，见法者即是见我，见我者即是见法。」（《增支部义》3.87）
Tasmāssa dhammakāyadassanaṃ pageva siddhaṃ, pavāretvā pana rūpakāyaṃ daṭṭhukāmo ahosīti.
因此，此处对法体的直接观见已证成，但开示时仍愿示现色身。
‘‘Sace maṃ upajjhāyo anujānātī’’tipi pāṭho. ‘‘Bhante’’ti pana likhanti. Tathā ‘‘sādhu sādhu, āvuso soṇa, gaccha tvaṃ, āvuso soṇā’’tipi pāṭho. ‘‘Āvuso’’ti pana kesuci potthakesu natthi. Tathā ‘‘evamāvusoti kho āyasmā soṇo’’tipi pāṭho. Āvusovādoyeva hi aññamaññaṃ bhikkhūnaṃ bhagavato dharamānakāle āciṇṇo. Bhagavantaṃ pāsādikantiādīnaṃ padānaṃ attho heṭṭhā vuttoyeva.
‘‘如果导师准许我’’是三种读法之一。但文中写作‘‘尊者’’。又有读法如‘‘善哉善哉，施主索那，汝往吧，施主索那’’。而“施主”一词在某些抄本中没有。还有读法如‘‘所以尊者索那如此’’。‘施主’一词乃于比库间于佛陀说法时彼此称呼之语。世尊意味着令人赞叹等词旨已于下文说明。
Kacci bhikkhu khamanīyanti bhikkhu idaṃ tuyhaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ kacci khamanīyaṃ, kiṃ sakkā khamituṃ sahituṃ pariharituṃ, kiṃ dukkhabhāro nābhibhavati. Kacci yāpanīyanti kiṃ taṃtaṃkiccesu yāpetuṃ gametuṃ sakkā, na kañci antarāyanti dasseti. Kaccisi appakilamathenāti anāyāsena imaṃ ettakaṃ addhānaṃ kacci āgatosi.
或许，比库们会宽恕比库：你这身上有四轮和九门之身，若能宽恕、容忍、保护，苦担岂能压倒？或者比库们会耐心地承担、服侍、前往各种事务，谁也不妨碍？或者某人轻松称赞说毫不费力，轻松继承这一传承，或有人到来。
Etadahosīti buddhāciṇṇaṃ anussarantassa āyasmato ānandassa etaṃ ‘‘yassa kho maṃ bhagavā’’tiādinā idāni vuccamānaṃ citte āciṇṇaṃ ahosi. Ekavihāreti ekagandhakuṭiyaṃ. Gandhakuṭi hi idha vihāroti adhippetā. Vatthunti vasituṃ.
这就是说，佛陀圆寂时尊者阿难回忆此事，此时心念不乱。舍一处独居香舍。所谓香舍即此所依止的静室。舍宅是供居住之屋。
Nisajjāya vītināmetvāti ettha yasmā bhagavā āyasmato soṇassa samāpattisamāpajjane paṭisanthāraṃ karonto sāvakasādhāraṇā sabbā samāpattiyo anulomapaṭilomaṃ samāpajjanto bahudeva rattiṃ…pe… vihāraṃ pāvisi, tasmā āyasmāpi soṇo bhagavato adhippāyaṃ ñatvā tadanurūpaṃ sabbā tā samāpattiyo samāpajjanto ‘‘bahudeva rattiṃ…pe… vihāraṃ pāvisī’’ti keci vadanti. Pavisitvā ca bhagavatā anuññāto cīvaraṃ tirokaraṇīyaṃ katvāpi bhagavato pādapasse nisajjāya vītināmesi. Ajjhesīti āṇāpesi. Paṭibhātu taṃ bhikkhu dhammo bhāsitunti bhikkhu tuyhaṃ dhammo bhāsituṃ upaṭṭhātu ñāṇamukhe āgacchatu, yathāsutaṃ yathāpariyattaṃ dhammaṃ bhaṇāhīti attho.
云称“坐具名为围”（vītināmetvā）者，佛陀为尊者索那达到禅定时，做供养以带回仪式，诸弟子普遍依次进出此定，夜间多次进出……据此，尊者索那亦知佛陀所依圣位，依之，所有定入皆依顺轮流，‘多次于夜间…进入舍宅’有人如此称说。佛陀进入之后，虽换过衣物并披上通体覆衣，且做足前供养，但仍称此为“坐具名为围（vītināma）”。‘Ajjhesīti’为祈请。此事彰显此比库所讲法，即是依听闻规范完备释法之意。
Soḷasa aṭṭhakavaggikānīti aṭṭhakavaggabhūtāni kāmasuttādīni soḷasa suttāni. Sarena abhaṇīti suttussāraṇasarena abhāsi, sarabhaññavasena kathesīti attho. Sarabhaññapariyosāneti ussāraṇāvasāne. Suggahitānīti sammā uggahitāni. Sumanasikatānīti suṭṭhu manasi katāni. Ekacco uggahaṇakāle sammā uggahetvāpi pacchā sajjhāyādivasena manasi karaṇakāle byañjanāni vā micchā ropeti, padapacchābhaṭṭhaṃ vā karoti, na evamayaṃ. Iminā pana sammadeva yathuggahitaṃ manasi katāni. Tena vuttaṃ – ‘‘sumanasikatānīti suṭṭhu manasi katānī’’ti. Sūpadhāritānīti atthatopi suṭṭhu upadhāritāni. Atthe hi suṭṭu upadhārite sakkā pāḷiṃ sammā ussāretuṃ. Kalyāṇiyāsi vācāya samannāgatoti sithiladhanitādīnaṃ yathāvidhānavacanena parimaṇḍalapadabyañjanaparipuṇṇāya poriyā vācāya samannāgato āsi. Vissaṭṭhāyāti vimuttāya. Etenassa vimuttavāditaṃ dasseti. Anelagaḷāyāti elā vuccati doso, taṃ na paggharatīti anelagaḷā, tāya niddosāyāti attho. Atha vā anelagaḷāyāti anelāya ca agaḷāya ca niddosāya agaḷitapadabyañjanāya, aparihīnapadabyañjanāyāti attho. Tathā hi naṃ bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kalyāṇavākkaraṇānaṃ yadidaṃ soṇo kuṭikaṇṇo’’ti (a. ni. 1.206) etadagge ṭhapesi. Atthassa viññāpaniyāti yathādhippetaṃ atthaṃ viññāpetuṃ samatthāya.
所谓“十六八部义”，即由八部组成，含有六十六尊欲经等十六经。所谓‘Sarena abhā’乃指经文主旨之意；‘sarabhañña’则意指以经文主旨讲说。‘Sarabhaññapariyosāna’意味着结尾时的结束辞。‘Suggahitānīti’即正确引述；‘Sumanasikatānīti’指精心思念。或有些人在引用时虽然正确引用，但事后在内心如反复思维或错误植入意涵，或于词句前后加画，非如此。此处旨在说明确实正确完整引用并内心思惟之意。故云：‘Sumanasikatānīti suṭṭhu manasi katānī’。‘Sūpadhāritānīti’意即在释义上亦正确。确实正确释义时可用巴利语正轨传播。‘Kalyāṇiyāsi vācāya samannāgatoti’意指具备良善言辞的品性，置如松弛温和，辞令圆融且详尽而具风貌的良言。‘Vissaṭṭhāyāti’指被解放者。此句表明其有解脱之德。‘Anelagaḷāyāti’为消除怒气之意，非执持其恼怒；又称为无怒之意。又‘Anelagaḷāyāti’意指无恼、无动，且不带有侵害音辞，意为不可毁损之辞。正如世尊说：“此为我弟子比库中，善言者索那尊者所发美言。”(阿尼1.206) 此处皆置于最高之地。‘Atthassa viññāpaniyāti’意为适时传达契合旨义。
Kativassoti so kira majjhimavayassa tatiyakoṭṭhāse ṭhito ākappasampanno ca paresaṃ ciratarapabbajito viya khāyati. Taṃ sandhāya bhagavā pucchatīti keci, taṃ akāraṇaṃ. Evaṃ sante samādhisukhaṃ anubhavituṃ yutto, ettakaṃ kālaṃ kasmā pamādamāpannoti puna anuyuñjituṃ satthā ‘‘kativassosī’’ti taṃ pucchati. Tenevāha – ‘‘kissa pana tvaṃ bhikkhu evaṃ ciraṃ akāsī’’ti.
所谓多少年者，言此比库居于中年之第三个阶段，具足戒律，犹如他人长期抛弃家业般周济持戒。世尊因此发问，意在探寻其无所作为之因。正因如此，虽如是，亦适宜体验禅定之乐，问道师者为何在如此长久时日中，仍不放逸，还要再三勤修，故问曰“你修习多少年？”世尊以此启问。
Tattha kissāti kiṃ kāraṇā. Evaṃ ciraṃ akāsīti evaṃ cirāyi, kena kāraṇena evaṃ cirakālaṃ pabbajjaṃ anupagantvā agāramajjhe vasīti attho. Ciraṃ diṭṭho meti cirena cirakālena mayā diṭṭho. Kāmesūti kilesakāmesu ca vatthukāmesu ca. Ādīnavoti doso. Api cāti kāmesu ādīnave kenaci pakārena diṭṭhepi na tāvāhaṃ gharāvāsato nikkhamituṃ asakkhiṃ. Kasmā? Sambādho gharāvāso uccāvacehi kiccakaraṇīyehi samupabyūḷho agāriyabhāvo. Tenevāha – ‘‘bahukicco bahukaraṇīyo’’ti.
此处所言何为？所谓长期保持此状，意指何因使得该比库长时间未曾出家而仍居家中？我所见即为长时之久。所谓欲爱乃指烦恼之欲与形体欲。所谓危险即为嗔恨。尽管于欲中见有危险，曾以某种缘故见此，却仍不能从家中出离。何故？因受家居束缚，由高贵母族役使繁多责任所累，故未能弃家。世尊乃说：“事务繁多、责任重大”。
Etamatthaṃ viditvāti kāmesu yathābhūtaṃ ādīnavadassino cittaṃ cirāyitvāpi na patiṭṭhāti, aññadatthu padumapalāse udakabindu viya vinivattatiyevāti etamatthaṃ sabbākārato viditvā. Imaṃ udānanti pavattiṃ nivattiñca sammadeva jānanto pavattiyaṃ tannimitte ca na kadācipi ramatīti idamatthadīpakaṃ imaṃ udānaṃ udānesi.
了知此义，谓于欲中如实观见危险者，虽长期观照内心却不生住，犹如浮于水上的莲花水珠，乃知此理从诸方面皆已明了。此经断言了解现行与止息的相续，恰如火焰止息之理，被明证且理所当然，故不曾欢喜于其境。
Tattha disvā ādīnavaṃ loketi sabbasmiṃ saṅkhāraloke ‘‘anicco dukkho vipariṇāmadhammo’’tiādinā ādīnavaṃ dosaṃ paññāya passitvā. Etena vipassanāvāro kathito . Ñatvā dhammaṃ nirupadhinti sabbūpadhipaṭinissaggattā nirupadhiṃ nibbānadhammaṃ yathābhūtaṃ ñatvā nissaraṇavivekāsaṅkhatāmatasabhāvato maggañāṇena paṭivijjhitvā. ‘‘Disvā ñatvā’’ti imesaṃ padānaṃ ‘‘sappiṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hoti, paññāya disvā āsavā parikkhīṇā hontī’’tiādīsu (pu. pa. 208; a. ni. 9.42-43) viya hetuatthatā daṭṭhabbā. Ariyo na ramatī pāpeti kilesehi ārakattā ariyo sappuriso aṇumattepi pāpe na ramati. Kasmā? Pāpe na ramatī sucīti suvisuddhakāyasamācārāditāya visuddhapuggalo rājahaṃso viya ukkāraṭṭhāne pāpe saṃkiliṭṭhadhamme na ramati nābhinandati. ‘‘Pāpo na ramatī suci’’ntipi pāṭho. Tassattho – pāpo pāpapuggalo suciṃ anavajjaṃ vodānadhammaṃ na ramati, aññadatthu gāmasūkarādayo viya ukkāraṭṭhānaṃ asuciṃ saṃkilesadhammaṃyeva ramatīti paṭipakkhato desanaṃ parivatteti.
在此，世间称其为危险者，于一切行蕴境中，因见“无常、苦、变异法”为危险，内心由智慧见此烦恼之害，此为观行障碍。了解真实法之人，能如实断除一切痛苦根本，断灭烦恼之真实涅槃，依真理具足灭道之智慧而证知。所谓“见闻知晓”，得力如饮甘露，看狮生惧，智慧见证烦恼断灭。圣者远离恶趣，善人虽小量罪亦不乐其间。何以故？因其纯洁修行，恰如纯净白天鹅，不在污垢处嬉戏。此处呈现“恶者不乐清净”的教义。世尊即以此解释：恶人不喜纯净无瑕之教法，反如乡村猪蹄于污秽处。故此而说反面教示。
Evaṃ bhagavatā udāne udānite āyasmā soṇo uṭṭhāyāsanā bhagavantaṃ vanditvā attano upajjhāyassa vacanena paccantadese pañcavaggena upasampadādipañcavatthūni yāci. Bhagavāpi tāni anujānīti taṃ sabbaṃ khandhake (mahāva. 242 ādayo) āgatanayena veditabbaṃ.
如此，经由世尊于偈语中宣说时，长老阿阇黎索那起身敬礼世尊，因其师命恭敬，代为遣求依止五法及五支专修。世尊亦允其所求，此事现成可见于总律第２４２条。
Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。
7. Kaṅkhārevatasuttavaṇṇanā七、疑雷瓦达经注释
§47
47. Sattame kaṅkhārevatoti tassa therassa nāmaṃ. So hi sāsane pabbajitvā laddhūpasampado sīlavā kalyāṇadhammo viharati, ‘‘akappiyā muggā, na kappanti muggā paribhuñjituṃ, akappiyo guḷo’’ti (mahāva. 272) ca ādinā vinayakukkuccasaṅkhātakaṅkhābahulo pana hoti. Tena kaṅkhārevatoti paññāyittha. So aparabhāge satthu santike kammaṭṭhānaṃ gahetvā ghaṭento vāyamanto chaḷabhiññā sacchikatvā jhānasukhena phalasukhena vītināmeti, yebhuyyena pana attanā adhigataṃ ariyamaggaṃ garuṃ katvā paccavekkhati. Tena vuttaṃ – ‘‘attano kaṅkhāvitaraṇavisuddhiṃ paccavekkhamāno’’ti. Maggapaññā hi ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinayapavattāya (ma. ni. 1.18; saṃ. ni. 2.20) soḷasavatthukāya, ‘‘buddhe kaṅkhati…pe… paṭiccasamuppannesu dhammesu kaṅkhatī’’ti (dha. sa. 1008) evaṃ vuttāya aṭṭhavatthukāya, pageva itarāsanti anavasesato sabbakaṅkhānaṃ vitaraṇato samatikkamanato, aññehi ca attanā pahātabbakilesehi accantavisujjhanato ‘‘kaṅkhāvitaraṇavisuddhī’’ti idhādhippetā. Tañhi ayamāyasmā dīgharattaṃ kaṅkhāpakatattā ‘‘imaṃ maggadhammaṃ adhigamma imā me kaṅkhā anavasesā pahīnā’’ti garuṃ katvā paccavekkhamāno nisīdi, na sappaccayanāmarūpadassanaṃ aniccantikattā tassa kaṅkhāvitaraṇassa.
第４７节称“为疑惑者”，此为该长老名号。彼者于教法中出家，得正授戒持戒清净，性品善良。然而因由“不可共犯”、“不应当之盗”，以及“不可侵害奴仆”等戒律，致生违犯戒律之忧虑，故患疑惑甚多。于晚年，彼于佛前安于勤修禅思，达成六通，证得禅悦与究竟果乐，观察自己所证圣道之庄重，反复省思，自称“我正观察自己疑惑消除之纯净”。智慧之根本是清楚知晓过往之时（经记载此智慧发生于１６岁）。于佛面前存有疑虑，亦对缘起诸法存疑，如经所记，彼者常以因缘义理观照此事。圣者不欢喜恶行，远离烦恼。善人泰然于轻微罪。何以故？因其身心清净，如纯净白天鹅，不于污秽处嬉戏。此为其经文所赞。“恶人不乐于清净”，此中所含义乃恶行者不乐触及清净教法，反而如乡村猪蹄依附污秽。反义教学即由此展开。此节乃示现此疑惑生灭清净之理。
Etamatthaṃ viditvāti etaṃ ariyamaggassa anavasesakaṅkhāvitaraṇasaṅkhātaṃ atthaṃ viditvā tadatthadīpakaṃ imaṃ udānaṃ udānesi.
所谓『知此义』，即是了解这圣谛无余无疑的真实义理；了知此义，便能阐明其义，因而作此嘲讽偈语。
Tattha yā kāci kaṅkhā idha vā huraṃ vāti idha imasmiṃ paccuppanne attabhāve ‘‘ahaṃ nu khosmi no nu khosmī’’tiādinā huraṃ vā, atītānāgatesu attabhāvesu ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinā uppajjanakā kaṅkhā. Sakavediyā vā paravediyā vāti tā evaṃ vuttanayeneva sakaattabhāve ārammaṇavasena paṭilabhitabbāya pavattiyā sakavediyā vā parassa attabhāve paṭilabhitabbāya ‘‘buddho nu kho, no nu kho’’tiādinā vā parasmiṃ padhāne uttame paṭilabhitabbāya pavattiyā paravediyā vā yā kāci kaṅkhā vicikicchā. Ye jhāyino tā pajahanti sabbā, ātāpino brahmacariyaṃ carantāti ye ārammaṇūpanijjhānena lakkhaṇūpanijjhānena jhāyino vipassanaṃ ussukkāpetvā catubbidhasammappadhānapāripūriyā ātāpino maggabrahmacariyaṃ carantā adhigacchantā saddhānusārīādippabhedā paṭhamamaggaṭṭhā puggalā, tā sabbā kaṅkhā pajahanti samucchindanti maggakkhaṇe. Tato paraṃ pana tā pahīnā nāma honti, tasmā ito aññaṃ tāsaṃ accantappahānaṃ nāma natthīti adhippāyo.
其中，不论何等疑惑，无论此刻或过去或将来，在此存在自身状态时所现生的『我是』或者『不是我』等轻率疑惑；又在过去未来诸自体状态中，所起的『我曾在过去』等新生疑惑。由此三时自身状态于此处或彼处所生的主观困惑；以是否为萨咖天帝或他者为对象，分别生起『是佛耶？非佛耶？』等迷惑的怀疑不决。所有禅定者均能破除此疑，乃因他们精进修持出家道，修验持戒、禅那、正见、慧思等四念处及正勤等四正勤，通达四正念、四正定成就，因而获得圣道，成为得道的初果圣徒。因此他们全然断除一切疑惑，于得道时刻彻底破除疑惑。故于此之后，疑惑皆已断除；除此之外不存在其他所谓『完全断除』，此即所说的根本结论。
Iti bhagavā jhānamukhena āyasmato kaṅkhārevatassa jhānasīsena ariyamaggādhigamaṃ thomento thomanāvasena udānaṃ udānesi. Teneva ca naṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ jhāyīnaṃ yadidaṃ kaṅkhārevato’’ti (a. ni. 1.204) jhāyībhāvena etadagge ṭhapesīti.
因此，世尊以禅入为门径，指引尊者疑惑者从禅的基础上证入圣道；因而兴起喜悦，称赞之，并作此嘲讽偈语说：“诸比库们，此为我弟子比库中，以禅定修习者之至高无上境界。”
Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。
8. Saṅghabhedasuttavaṇṇanā八、僧团破裂经注释
§48
48. Aṭṭhame āyasmantaṃ ānandaṃ etadavocāti abhimāre payojetvā nāḷāgiriṃ vissajjāpetvā silaṃ pavaṭṭetvā bhagavato anatthaṃ kātuṃ asakkonto ‘‘saṅghaṃ bhinditvā cakkabhedaṃ karissāmī’’ti adhippāyena etaṃ ‘‘ajjatagge’’tiādivacanaṃ avoca. Aññatreva bhagavatāti vinā eva bhagavantaṃ, satthāraṃ akatvāti attho. Aññatra bhikkhusaṅghāti vinā eva bhikkhusaṅghaṃ. Uposathaṃ karissāmi saṅghakammāni cāti bhagavato ovādakārakaṃ bhikkhusaṅghaṃ visuṃ katvā maṃ anuvattantehi bhikkhūhi saddhiṃ āveṇikaṃ uposathaṃ saṅghakammāni ca karissāmīti attho. Devadatto saṅghaṃ bhindissatīti bhedakarānaṃ sabbesaṃ devadattena sajjitattā ekaṃseneva devadatto ajja saṅghaṃ bhindissati dvidhā karissati. ‘‘Adhammaṃ dhammo’’tiādīsu hi aṭṭhārasasu bhedakaravatthūsu yaṃkiñci ekampi vatthuṃ dīpetvā tena tena kāraṇena ‘‘imaṃ gaṇhatha, imaṃ rocethā’’ti saññāpetvā salākaṃ gāhetvā visuṃ saṅghakamme kate saṅgho bhinno hoti. Vuttañhetaṃ –
四十八、尊者阿难因骄慢激起争斗，发誓毁坏戒律，斩断僧团，遂往纳拉迦利山发难，不遵行戒律，意图为难世尊。世尊以『除今日争斗』等语言责备他。所谓『除非是世尊』，意指唯有世尊方为导师；所谓『除非僧团』，意指唯有正法僧团为导师。阿难意谓：我将主持雨安居仪轨以及僧团戒法事务。此意谓释尊教化之僧团、导师、戒法仪轨皆由僧众共同维护，若破坏僧团即为邪行。迭瓦达特将破坏僧团，因而割裂僧团，充当挑拨者。一切僧斗中，迭瓦达特是主谋者。他今日必将分裂僧团，或将闹出两派。正法如法之事，若遇此等违缘，即以各种缘由指称『持此，我当采纳；持彼，我当采纳』，并据此制造矛盾，持此信号或标记，从而分裂清净之僧团。此语显明。
‘‘Pañcahi, upāli, ākārehi saṅgho bhijjati kammena uddesena voharanto anussāvanena salākaggāhenā’’ti (pari. 458).
说：「比库们，僧团因五种方式分裂，即因业业所作、目的意向、行为方式、诫复戒者、以及参与连结的行为；由此僧团分裂。」（巴利法典458页）
Tattha kammenāti apalokanakammādīsu catūsu kammesu aññatarena kammena. Uddesenāti pañcasu pātimokkhuddesesu aññatarena uddesena. Voharantoti tāhi tāhi uppattīhi ‘‘adhammaṃ dhammo’’tiādīni (a. ni. 10.37; cūḷava. 352) aṭṭhārasabhedakaravatthūni dīpento. Anussāvanenāti ‘‘nanu tumhe jānātha mayhaṃ uccākulā pabbajitabhāvaṃ bahussutabhāvañca, mādiso nāma uddhammaṃ ubbinayaṃ gāheyyāti kiṃ tumhākaṃ cittampi uppādetuṃ yuttaṃ, kimahaṃ apāyato na bhāyāmī’’tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena. Salākaggāhenāti evaṃ anussāvetvā tesaṃ cittaṃ upatthambhetvā anāvattidhamme katvā ‘‘gaṇhatha imaṃ salāka’’nti salākaggāhena.
此处所说之业，是指不观察业行等诸法的四种业类中，某一种业；目的，是指五种巴提摩卡戒的某种戒仪目的；行为方式，是指诸如因违犯不法教法等十八种分裂因缘而生起的恶业；诫复戒者，是指反复诫修所致；连结的行为，是指依附此等诫复戒加以维持的行为。诫复戒者乃以『非法即法』等诸语反复说明，进一步导致言语内部割裂。通过反复谆谆教诲，如“汝等虽广闻出家，岂可采纳邪法”？以此防止恶语纷争，守护戒法清净。最后以持戒标记，使念念不忘，避免僧团再生裂痕。
Ettha ca kammameva uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgā. Aṭṭhārasavatthudīpanavasena hi voharantena tattha rucijananatthaṃ anussāvetvā salākāya gāhitāyapi abhinnova hoti saṅgho. Yadā panevaṃ cattāro vā atirekā vā salākaṃ gāhetvā āveṇikaṃ uddesaṃ vā kammaṃ vā karonti, tadā saṅgho bhinno nāma hoti. Devadatto ca sabbaṃ saṅghabhedassa pubbabhāgaṃ nipphādetvā ‘‘ekaṃseneva ajja āveṇikaṃ uposathaṃ saṅghakammañca karissāmī’’ti cintetvā ‘‘ajjatagge’’tiādivacanaṃ avoca. Tenāha – ‘‘ajja, bhante, devadatto saṅghaṃ bhindissatī’’ti. Yato avocumhā ‘‘bhedakarānaṃ sabbesaṃ devadattena sajjitattā’’ti.
这里说的是行为的目的或范围，而对话、听闻及令牌这类工具则是前导部分。持有十八支令牌，就像用光亮的火炬引导众生一样，借助此令牌并以此警醒，僧团如同与令牌紧密相连而不分离。倘若有人持有四支或超过四支令牌，进行非法的目的或行为时，则僧团确实破坏了。德瓦达多破坏了僧团的一切先前制度，他发心道：“我们今天单独进行非法的戒律受持及僧团事务。”他以“今日正是……”等语起誓。因此有人说：“今天，尊者德瓦达多必定分裂僧团。”原因是“分裂僧团的诸事全由德瓦达多一人利益驱使”。
Etamatthaṃ viditvāti etaṃ avīcimahānirayuppattisaṃvattaniyaṃ kappaṭṭhiyaṃ atekicchaṃ devadattena nibbattiyamānaṃ saṅghabhedakammaṃ sabbākārato viditvā . Imaṃ udānanti kusalākusalesu yathākkamaṃ sappurisāsappurisasabhāgavisabhāgapaṭipattivasena pana sukusalāti idamatthavibhāvanaṃ imaṃ udānaṃ udānesi.
深知其意即是明了这是一件导致堕落无间地狱的极大恶业。德瓦达多单独兴起这种破坏僧团的业，所有情况皆为清楚所知。此处称之为“呐喊”，乃是在善恶行为间，依据善人的行为区别而示现之善。因而称之为呐喊，是依据有德者与无德者之间、善人及非善人间行为的分别而说。
Tattha sukaraṃ sādhunā sādhūti attano paresañca hitaṃ sādhetīti sādhu, sammāpaṭipanno. Tena sādhunā sāriputtādinā sāvakena paccekabuddhena sammāsambuddhena aññena vā lokiyasādhunā sādhu sundaraṃ bhaddakaṃ attano paresañca hitasukhāvahaṃ sukaraṃ sukhena kātuṃ sakkā. Sādhu pāpena dukkaranti tadeva pana vuttalakkhaṇaṃ sādhu pāpena devadattādinā pāpapuggalena dukkaraṃ kātuṃ na sakkā, na so taṃ kātuṃ sakkotīti attho. Pāpaṃ pāpena sukaranti pāpaṃ asundaraṃ attano paresañca anatthāvahaṃ pāpena yathāvuttapāpapuggalena sukaraṃ sukhena kātuṃ sakkuṇeyya. Pāpamariyehi dukkaranti ariyehi pana buddhādīhi taṃ taṃ pāpaṃ dukkaraṃ durabhisambhavaṃ. Setughātoyeva hi tesanti satthā dīpeti.
其中“善”容易理解，意指为自己与他人利益而成就的行为，堪称为善，行为正当而圆满。由此“善”由沙利徒、比库、独觉者、正觉者或其他世间善士称扬，为美好、有益自己与他人福利安乐的行为。言“善不可为恶”是强调如上界定的善行为难于转作恶行。所谓“恶难成善”就像德瓦达多等恶人无法将恶业转作善事，意即恶是痛苦且不能转化的。恶为不美，对自己和他人无益。由如是恶业之人很难以快乐善巧化转替代。邪恶恶人难以成就此事，圣者如佛等亦感其恶甚难转化正道。其状况如桥梁桥柱在河中被摧毁，教师难以照亮众生。
Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。
9. Sadhāyamānasuttavaṇṇanā九、正被建立经注释
§49
49. Navame māṇavakāti taruṇā. Paṭhame yobbane ṭhitā brāhmaṇakumārakā idhādhippetā.
第四十九条，“第九：青年之意”——“第一条：在树林中站立的婆罗门少男相关规定”。
Sadhāyamānarūpāti uppaṇḍanajātikaṃ vacanaṃ sandhāya vuttaṃ. Aññesaṃ uppaṇḍentā sadhanti, tadatthavacanasīlāti attho. Tassāyaṃ vacanattho – sadhanaṃ sadho, taṃ ācikkhantīti sadhayamānāti vattabbe dīghaṃ katvā ‘‘sadhāyamānā’’ti vuttaṃ. Atha vā visesato sasedhe viya attānaṃ āvadantīti sadhāyamānā. Te evaṃ sabhāvatāya ‘‘sadhāyamānarūpā’’ti vuttaṃ. ‘‘Saddāyamānarūpā’’tipi pāṭho, uccāsaddamahāsaddaṃ karontāti attho. Bhagavato avidūre atikkamantīti bhagavato savanavisaye taṃ taṃ mukhāruḷhaṃ vadantā atiyanti.
「愿声形态」意指按照发声形式的构词或构句之语。它也指相似形式的词语，以此为依据形成语言行为之规律。此词义乃“愿意”之意，「sadhana」为“同意”，「sadho」为“承诺”，故「sadhayamāna」即“被承诺、宣告、许可之意”。另外也有“仿佛被调动、召集”之意。因此，「sadhāyamānarūpā」指一类具有“被唤起发出声响的样态”的声音。其变体「saddāyamānarūpā」指发出高音量或大声之音。因缘具足，世尊临近，弟子们争先恐后地口传此词以求真知。
Etamatthaṃviditvāti etaṃ tesaṃ vācāya asaññatabhāvaṃ jānitvā tadatthadīpakaṃ dhammasaṃvegavasena imaṃ udānaṃ udānesi.
明了其义之后，即了解此语包含着未能彼此相知相契之情形。鉴于其含义之指示及使心生法的振奋，此呐喊被发于此，以示警觉并唤醒众生。
Tattha parimuṭṭhāti dandhā muṭṭhassatino. Paṇḍitābhāsāti paṇḍitapatirūpakā ‘‘ke aññe jānanti, mayamevettha jānāmā’’ti tasmiṃ tasmiṃ atthe attānameva jānantaṃ katvā samudācaraṇato. Vācāgocarabhāṇinoti yesaṃ vācā eva gocaro visayo, te vācāgocarabhāṇino, vācāvatthumattasseva bhāṇino atthassa apariññātattā. Atha vā vācāya agocaraṃ ariyānaṃ kathāya avisayaṃ musāvādaṃ bhaṇantīti vācāgocarabhāṇino. Atha vā ‘‘gocarabhāṇino’’ti ettha ākārassa rassabhāvo kato. Vācāgocarā, na satipaṭṭhānādigocarā bhāṇinova. Kathaṃ bhāṇino? Yāvicchanti mukhāyāmaṃ attano yāva mukhāyāmaṃ yāva mukhappasāraṇaṃ icchanti, tāva pasāretvā bhāṇino, paresu gāravena, attano avisayatāya ca mukhasaṅkocaṃ na karontīti attho. Atha vā vācāgocarā eva hutvā bhāṇino, sayaṃ ajānitvā parapattikā eva hutvā vattāroti attho. Tato eva yāvicchanti mukhāyāmaṃ yena vacanena sāvetabbā, taṃ acintetvā yāvadeva attano mukhappasāraṇamattaṃ icchantīti attho. Yena nītā na taṃ vidūti yena muṭṭhassaccādinā nillajjabhāvaṃ paṇḍitamānībhāvañca nītā ‘‘mayamevaṃ bhaṇāmā’’ti, taṃ tathā attano bhaṇantassa kāraṇaṃ na vidū, aviddasuno asūrā na jānantīti attho.
这里所说的“放开”是指摆脱挣扎之意。所谓智者，即真正具有智慧的比库，表现出‘其他人虽知，我独自识得此理’的态度，因各自明了某一义理而开始论说。所谓“言说所涉”是指言语所依赖的对象领域，这些人成为言语所涉的说话者，仅就言语包含的意义而言，却未及充分理解其深义。或者说，他们所说的与圣者所讲的话题无关，是无益的妄语，这样的人也是属于言语所涉的说话者。此外这里“所涉言说者”意指形式上的说话者，并非念处等正证慧所在之所涉。为什么称他们为说话者？因为他们口中所求甚广，想把自我所表现出的范围扩散至极大，同时言说时对他人恭敬谦逊，不使自我陷入无所遁形之境意。或者说他们不过是处于言语所涉的状态，自己不自知，实为附从他人(意思是自己无主见地重复别人的话)者，是扮演者。由此，所求口中所表现的语句，便是他必须遵守的，此意即“心无他念，仅求扩大自我口头表现范围”。他们不知这是他人引导，故无法分辨由着自由于放纵不顾后果的慷慨自负，如“专门以此方式说话”的态度。他们的本质是无学无慧的傲慢愚顽者。
Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。
10. Cūḷapanthakasuttavaṇṇanā十、朱腊般踏咖经注释
§50
50. Dasame cūḷapanthakoti mahāpanthakattherassa kaniṭṭhabhātikattā panthe jātattā ca daharakāle laddhavohārena aparabhāgepi ayamāyasmā ‘‘cūḷapanthako’’tveva paññāyittha. Guṇavisesehi pana chaḷabhiñño pabhinnapaṭisambhido ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ manomayaṃ kāyaṃ abhinimminantānaṃ yadidaṃ cūḷapanthako, cetovivaṭṭakusalānaṃ yadidaṃ cūḷapanthako’’ti dvīsu (a. ni. 1.199) ṭhānesu bhagavatā etadagge ṭhapito asītiyā mahāsāvakesu abbhantaro.
50. 关于“朱腊般踏咖”（意为“小行者”）的由来，据说是由此长老的幼弟弟在年少时以嗓音洪亮而得名。此人在群贤毕至的僧团中被称为“小行者”，以示尊敬。然而在品质方面，他以六种通达并不同的境界能力著称。佛陀在两处曾称赞他说：“比库们，这位小行者，是我弟子中以心念变化流转灵活闻名者；这位小行者，在深入观照心得变化方面有着卓越的成就。”这说明他在一众大弟子中具有特殊地位。
So ekadivasaṃ pacchābhattaṃ piṇḍapātappaṭikkanto attano divāṭṭhāne divāvihāraṃ nisinno samāpattīhi divasabhāgaṃ vītināmetvā sāyanhasamayaṃ upāsakesu dhammassavanatthaṃ anāgatesu eva vihāramajjhaṃ pavisitvā bhagavati gandhakuṭiyaṃ nisinne ‘‘akālo tāva bhagavato upaṭṭhānaṃ upasaṅkamitu’’nti gandhakuṭipamukhe ekamantaṃ nisīdi pallaṅkaṃ ābhujitvā. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā cūḷapanthako bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā’’ti. So hi tadā kālaparicchedaṃ katvā samāpattiṃ samāpajjitvā nisīdi.
有一日，朱腊般踏咖长老在吃完早饭托钵回僧舍途中，正于自己日常常坐处坐下休息，度过了白天的大半时光。黄昏时分，为了听法聚会，他进入到没有来客的寺院居所。在佛陀坐于香阁下，有人说：“此时正是去近前侍奉佛陀的不好时机。”他便默默地走到一旁，坐于垫子上。他端正身姿，表现出全神贯注、正念肃穆的样子。此时，佛陀曾言：“当时朱腊般踏咖长老，正坐于佛陀不远处，端坐垫上，身直心正，置身于正思念的前方。”此经文显示他在佛陀面前常怀虔敬，心无旁逸。
Etamatthaṃ viditvāti etaṃ āyasmato cūḷapanthakassa kāyacittānaṃ sammāpaṇihitabhāvasaṅkhātaṃ atthaṃ jānitvā. Imaṃ udānanti aññopi yo passaddhakāyo sabbiriyāpathesu upaṭṭhitassati samāhito, tassa bhikkhuno anupādā parinibbānapariyosānassa visesādhigamassa tattha pātubhāvavibhāvanaṃ imaṃ udānaṃ udānesi.
“于此义已知”，意谓已了知此长老朱腊般踏咖的身心，具备正确立志的本质意涵。所谓“此勉发”之语，乃说明任何一位通过坚固身心、勇猛努力、专心调伏各种不善心念而安住、平静身心、惯常自聚的比库，当于道途未尽之时，于此勤修此偈语，以助于彻底成就之所需生起之特殊感应。
Tattha ṭhitena kāyenāti kāyadvārikassa asaṃvarassa pahānena akaraṇena sammā ṭhapitena copanakāyena, tathā cakkhādīnaṃ indriyānaṃ nibbisevanabhāvakaraṇena suṭṭhu ṭhapitena pañcadvārikakāyena, saṃyatahatthapādatāya hatthakukkuccādīnaṃ abhāvato apariphandanena ṭhitena karajakāyena cāti saṅkhepato sabbenapi kāyena nibbikāratāsaṅkhātena niccalabhāvena ṭhitena. Etenassa sīlapārisuddhi dassitā. Itthambhūtalakkhaṇe ca idaṃ karaṇavacanaṃ. Ṭhitena cetasāti cittassa ṭhitiparidīpanena samādhisampadaṃ dasseti. Samādhi hi cittassa ‘ṭhitī’ti vuccati. Tasmā samathavasena vipassanāvaseneva vā ekaggatāya sati cittaṃ ārammaṇe ekodibhāvūpagamanena ṭhitaṃ nāma hoti, na aññathā. Idañca yathāvuttakāyacittānaṃ ṭhapanaṃ samādahanaṃ sabbasmiṃ kāle sabbesu ca iriyāpathesu icchitabbanti dassento āha – ‘‘tiṭṭhaṃ nisinno uda vā sayāno’’ti . Tattha vā-saddo aniyamattho. Tena tiṭṭhanto vā nisinno vā sayāno vā tadaññiriyāpatho vāti ayamattho dīpito hotīti caṅkamanassāpi idha saṅgaho veditabbo.
“身体端正”者，是指能以正当方法戒除身体的非约束思维和行为，安住整肃身体，使身体清净且不伤害。也包括依法约制眼耳鼻舌身等六根不令散乱，能妥善调节五根之流入，安住身体，令其稳定且安宁无惧。此即说明具备进上手足端正，手指关节未受伤损，身体各部无缺陷，形态安适，身心一体而坚固。如此则为戒清净具足的表现。“内心端正”则是指因染爱离灭而生起心意的清净与稳固，称为“心定”，心定即称为心之端正。故此内证的心定须经止禅与观禅所互相资助并坚定，使心一境性而不散乱，这样的心便称为“端正之心”。亦即不论是止禅、观禅及二者互助换行，皆使心悬住一处不动。此等具足端正身心，能使僧众于一切行为路线上，从行住坐卧皆表现出稳健，有时还用“站、坐、卧”之说表达身体与心的不同状态。这里“坐”和“立”和“卧”三词仅就仪轨而言无定法，故曰“听闻此处此言音义不定”，即表明对此仪式中行为形态的灵活说明。这样，即便有行走，也必包含于此行为状态之中，综合体现。
Etaṃsatiṃ bhikkhu adhiṭṭhahānoti yāya pageva parisuddhasamācāro kāyacittaduṭṭhullabhāvūpasamanena kāyaṃ cittañca asāraddhaṃ katvā paṭiladdhāya anavajjasukhādhiṭṭhāya kāyacittapassaddhivasena cittaṃ lahuṃ muduṃ kammaññañca katvā sammā ṭhapento samādahanto kammaṭṭhānaṃ paribrūheti matthakañca pāpeti, taṃ eva kammaṭṭhānānuyogassa ādimajjhapariyosānesu bahūpakāraṃ satiṃ bhikkhu adhiṭṭhahāno sīlavisodhanaṃ ādiṃ katvā yāva visesādhigamā tattha tattha adhiṭṭhahantoti attho. Labhetha pubbāpariyaṃ visesanti so evaṃ satiārakkhena cetasā kammaṭṭhānaṃ uparūpari vaḍḍhento brūhento phātiṃ karonto pubbāpariyaṃ pubbāpariyavantaṃ pubbāparabhāgena pavattaṃ uḷāruḷāratarādibhedavisesaṃ labheyya.
所谓「三十比库坚定念处」，是指比库经过纯净的正行持守，通过端正身心、调伏难得的身心烦恼，获得清净安稳的身体与心。他能轻松完成各种禅修与方便法门，精进修习所依此业的各种方便所乘。因此于禅修基础上，会增加禅修种种因缘及阶段的扩展，使其于修持中著显增长不断放大、扩展、加强的成效。如此，坚定念处的比库，经过逐渐积累的历程，能生住于前后连绵不断的禅修生活，并获殊胜之果。
Tattha duvidho pubbāpariyaviseso samathavasena vipassanāvasena cāti. Tesu samathavasena tāva nimittuppattito paṭṭhāya yāva nevasaññānāsaññāyatanavasībhāvo, tāva pavatto bhāvanāviseso pubbāpariyaviseso. Vipassanāvasena pana rūpamukhena abhinivisantassa rūpadhammapariggahato, itarassa nāmadhammapariggahato paṭṭhāya yāva arahattādhigamo, tāva pavatto bhāvanāviseso pubbāpariyaviseso. Ayameva ca idhādhippeto.
此中有二种初别，即止境分和观境分。于此止境分中，待生起相所现，观知至无觉无知之所所住为止，此时便为早起之开发；观境分者，以色之显现为由，观察断染则依色法，非色则依名法，直到证得阿拉汉果，此为早起之开发。此即此中所说。
Laddhāna pubbāpariyaṃ visesanti pubbāpariyavisesaṃ ukkaṃsapāramippattaṃ arahattaṃ labhitvā. Adassanaṃ maccurājassa gaccheti jīvitupacchedavasena sabbesaṃ sattānaṃ abhibhavanato maccurājasaṅkhātassa maraṇassa visayabhūtaṃ bhavattayaṃ samatikkantattā adassanaṃ agocaraṃ gaccheyya. Imasmiṃ vagge yaṃ avuttaṃ, taṃ heṭṭhā vuttanayamevāti.
得此先别则别，得别之究竟则成就阿拉汉果。未见恶王，即无生灭，如切断命根，超越诸有，能胜恶王所名之死，了解彼彼境界乃不可见不可觉之境。此章节中所说者如上所述。
Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释完毕。
Niṭṭhitā ca mahāvaggavaṇṇanā. · 大品注释完毕。