8. Pāṭaligāmiyavaggo · 8. 巴嗒厘村品义注
7. Cūḷavaggo7. 小品
1. Paṭhamalakuṇḍakabhaddiyasuttavaṇṇanā1. 第一腊军德巴帝亚经注释
§61
61. Cūḷavaggassa paṭhame lakuṇḍakabhaddiyanti ettha bhaddiyoti tassa āyasmato nāmaṃ, kāyassa pana rassattā ‘‘lakuṇḍakabhaddiyo’’ti naṃ sañjānanti. So kira sāvatthivāsī kulaputto mahaddhano mahābhogo rūpena apāsādiko dubbaṇṇo duddasiko okoṭimako. So ekadivasaṃ satthari jetavane viharante upāsakehi saddhiṃ vihāraṃ gantvā dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampado satthu santike kammaṭṭhānaṃ gahetvā vipassanāya kammaṃ karonto sotāpattiphalaṃ pāpuṇi. Tadā sekkhā bhikkhū yebhuyyena āyasmantaṃ sāriputtaṃ upasaṅkamitvā uparimaggatthāya kammaṭṭhānaṃ yācanti, dhammadesanaṃ yācanti, pañhaṃ pucchanti. So tesaṃ adhippāyaṃ pūrento kammaṭṭhānaṃ ācikkhati, dhammaṃ deseti, pañhaṃ vissajjeti. Te ghaṭentā vāyamantā appekacce sakadāgāmiphalaṃ, appekacce anāgāmiphalaṃ, appekacce arahattaṃ, appekacce tisso vijjā, appekacce chaḷabhiññā, appekacce catasso paṭisambhidā adhigacchanti. Te disvā lakuṇḍakabhaddiyopi sekho samāno kālaṃ ñatvā attano cittakallatañca sallekhañca paccavekkhitvā dhammasenāpatiṃ upasaṅkamitvā katapaṭisanthāro sammodamāno dhammadesanaṃ yāci. Sopissa ajjhāsayassa anurūpaṃ kathaṃ kathesi. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā sāriputto āyasmantaṃ lakuṇḍakabhaddiyaṃ anekapariyāyena dhammiyā kathāya sandassetī’’tiādi.
第六十一节。小部卷第一中，有‘拉昆达迦巴提耶’一名，此处称其为巴提耶，指的是具寿比库的名号，但身内的根性却未能识知‘拉昆达迦巴提耶’这个名字。此人乃舍卫城出身，名门之后，极富饶、极大财富，形貌丑陋，声音嘶哑，性格难以相处，脾气暴躁，狂傲自大。某一日，他与舍卫城护世圣者及众近事居士一同前往祇树给孤独园宿住，聆听佛陀的法音后，随即信受奉行，经在世尊面前受具足出家戒，获得出家资粮，依教法修习禅观，遂证上座初果。彼时，比库弟子们争相向具寿长老沙利多请教高级禅修方法、法义问答。沙利多以具足的禅法指示他们禅修，宣说法义，解脱疑问。众弟子勤修精进，有的达一次果位，有的达不退转果，有的证阿拉汉果，有的得三明，有的得六通，有的得四种辩解。众弟子见‘拉昆达迦巴提耶’虽为弟子，亦观察时间，反省自己心的渺小与缺陷，遂恭敬地前往请示法义。彼此和悦，恭请法义，以配合自身之内心状态，沙利多便宣说法义。此即所说——‘当时，具寿长老沙利多以多种说法与‘拉昆达迦巴提耶’宣说法义’等语。
Tattha anekapariyāyenāti ‘‘itipi pañcakkhandhā aniccā, itipi dukkhā, itipi anattā’’ti evaṃ anekehi kāraṇehi. Dhammiyā kathāyāti pañcannaṃ upādānakkhandhānaṃ udayabbayādipakāsaniyā dhammiyā kathāya. Sandassetīti tāniyeva aniccādilakkhaṇāni udayabbayādike ca sammā dasseti, hatthena gahetvā viya paccakkhato dasseti. Samādapetīti tattha lakkhaṇārammaṇikaṃ vipassanaṃ sammā ādapeti, yathā vīthipaṭipannā hutvā pavattati, evaṃ gaṇhāpeti. Samuttejetīti vipassanāya āraddhāya saṅkhārānaṃ udayabbayādīsu upaṭṭhahantesu yathākālaṃ paggahaniggahasamupekkhaṇehi bojjhaṅgānaṃ anupavattanena bhāvanaṃ majjhimaṃ vīthiṃ otāretvā yathā vipassanāñāṇaṃ sūraṃ pasannaṃ hutvā vahati, evaṃ indriyānaṃ visadabhāvakaraṇena vipassanācittaṃ sammā uttejeti, visadāpanavasena vodapeti. Sampahaṃsetīti tathā pavattiyamānāya vipassanāya samappavattabhāvanāvasena ceva upariladdhabbabhāvanābalena ca cittaṃ sammā pahaṃseti, laddhassādavasena vā suṭṭhu toseti. Anupādāya āsavehi cittaṃ vimuccīti yathā yathā dhammasenāpati dhammaṃ deseti, tathā tathā tathalakkhaṇaṃ vipassantassa therassa ca desanānubhāvena, attano ca upanissayasampattiyā ñāṇassa paripākaṃ gatattā desanānusārena ñāṇe anupavattante kāmāsavādīsu kañci āsavaṃ aggahetvā maggapaṭipāṭiyāva anavasesato cittaṃ vimucci, arahattaphalaṃ sacchākāsīti attho.
所谓多种说法，意指多种反复解释，如‘五蕴皆为无常’、‘五蕴皆为苦’、‘五蕴皆无我’等，多种缘由讲解。所谓法义说法，是指五蕴及五阴取集起灭现象的揭示性法义。宣说意即正断观照三法印等法性，以手掌示现，便于近前分明见知。肃整戒慎，则正习禅定观照，诸法之道如行路般逐渐广行周遍。兴起意谓发起般若慧观照，针对五蕴变化及无常等现象，时机适切承接并依教令次第修习觉支，穿越中道，令慧悟光明清澈，使内蕴调心如炬熾盛，禅定心明净愉悦，令慧观心正达光明弘显。欢喜舍弃谓能以修习禅观时之定力清净，乃达到心意欢喜，使所证悟善境界增长。脱离习着、烦恼，心得解脱，因沙利多以三法印观照指导，及其对自心及缘起体证之成熟，依教理次第弟子心离诸欲诸染及各烦恼，并随法理证悟无碍，乃至阿拉汉果证，得真实见证果成，就此成就涅槃。从此义理见知。
Etamatthaṃ viditvāti etaṃ āyasmato lakuṇḍakabhaddiyassa aññārādhanasaṅkhātaṃ atthaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.
由此知之，表示以具寿拉昆达迦巴提耶所具备的各种所受教说义理，悉皆从多方面彻底洞察，并将所悟义理阐明光明，以此作开示歌诀之法。
Tattha uddhanti rūpadhātuyā arūpadhātuyā ca. Adhoti kāmadhātuyā. Sabbadhīti sabbasmimpi saṅkhāragate. Vippamuttoti pubbabhāge vikkhambhanavimuttiyā aparabhāge samucchedapaṭipassaddhivimuttīhi sabbappakārena vimutto. Ettha ca uddhaṃ vippamuttoti etena pañcuddhambhāgiyasaṃyojanapahānaṃ dasseti. Adho vippamuttoti etena pañcorambhāgiyasaṃyojanapahānaṃ. Sabbadhivippamuttoti etena avasiṭṭhasabbākusalapahānaṃ dasseti. Atha vā uddhanti anāgatakālaggahaṇaṃ. Adhoti atītakālaggahaṇaṃ. Ubhayaggahaṇeneva tadubhayapaṭisaṃyuttattā paccuppanno addhā gahito hoti, tattha anāgatakālaggahaṇena anāgatakkhandhāyatanadhātuyo gahitā. Sesapadesupi eseva nayo. Sabbadhīti kāmabhedādike sabbasmiṃ bhave. Idaṃ vuttaṃ hoti – anāgato atīto paccuppannoti evaṃ tiyaddhasaṅgahite sabbasmiṃ bhave vippamuttoti.
此处说向上，指色界法；向下，指无色界法。向下，又指欲界。一切即指一切行蕴中所生。解脱，指前半部分以出离遮止、后半部分以断尽寂灭的解脱法皆得自由。此处向上解脱，乃显现五戒断结的舍弃；向下解脱，指五根本烦恼之断除；一切解脱，示现余余所有善法的净除。或者，向上解脱为未来时；向下解脱为过去时。因未来过去之因缘相应，未来过去之色心法俱应契合而生现。这里未来与过去同时把握，即指过去现在未来三时共生之体，得解脱者无碍。此义即‘未来、过去、当下皆通解脱’之理。
Ayaṃhamasmītianānupassīti yo evaṃ vippamutto, so rūpavedanādīsu ‘‘ayaṃ nāma dhammo ahamasmī’’ti diṭṭhimānamaññanāvasena evaṃ nānupassati. Tassa tathā dassane kāraṇaṃ natthīti adhippāyo. Atha vā ayaṃhamasmīti anānupassīti idaṃ yathāvuttāya vimuttiyā adhigamupāyadīpanaṃ. Tiyaddhasaṅgahite tebhūmake saṅkhāre ‘‘etaṃ mama, esohamasmi, eso me attā’’ti pavattanasabhāvāya maññanāya anadhiṭṭhānaṃ katvā ‘‘netaṃ mama, nesohamasmi, na me so attā’’ti evaṃ uppajjamānā yā pubbabhāgavuṭṭhānagāminī vipassanā, sā vimuttiyā padaṭṭhānaṃ. Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāyāti evaṃ dasahi saṃyojanehi sabbākusalehi ca sabbathā vimutto arahā ariyamaggādhigamanato pubbe supinantepi atiṇṇapubbaṃ kāmogho bhavogho diṭṭhogho avijjoghoti imaṃ catubbidhaṃ oghaṃ, saṃsāramahoghameva vā apunabbhavāya anupādisesāya nibbānāya udatāri uttiṇṇo, uttaritvā pāre ṭhitoti attho.
所谓‘我我见’无观照，是指此叶解脱者，于色受等心物中执着“此乃我”、“此即我所”、“此即我身”的见解，乃见取上的误见。因何不须说明，是示法所断除。又言‘我我见无观照’，则是正理修习解脱之道的明示。分三身界（色、受、想）以我见执着，立约为“这是我，我所有，我是自我”的义断，即不坚执自性，而是逐渐生起以无明为根、无碍解脱之名观照，是解脱之正迹。以此解脱冲破烦恼十结，入无余的断尽解脱，舍烦恼欲贪嗔痴，是无死涅槃。历数十结与诸善法修习，得诸胜妙，成就一切善法，圆满解脱阿拉汉之果，住涅槃胜境，永离生死轮回。三乘圣道既证，涅槃果位如清流渡彼岸，超越前生后续生死。解脱意即是渡彼岸，而涅槃为住彼岸，实现此义。
Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释完毕。
2. Dutiyalakuṇḍakabhaddiyasuttavaṇṇanā2. 第二腊军德巴帝亚经注释
§62
62. Dutiye sekhaṃ maññamānoti ‘‘sekho aya’’nti maññamāno. Tatrāyaṃ vacanattho – sikkhatīti sekho. Kiṃ sikkhati? Adhisīlaṃ adhicittaṃ adhipaññañca. Atha vā sikkhanaṃ sikkhā, sā etassa sīlanti sekho. So hi apariyositasikkhattā tadadhimuttattā ca ekantena sikkhanasīlo, na pariniṭṭhitasikkho asekho viya tattha paṭippassaddhussukko, nāpi vissaṭṭhasikkho pacurajano viya tattha anadhimutto. Atha vā ariyāya jātiyā tīsu sikkhāsu jāto, tattha vā bhavoti sekho. Bhiyyosomattāyāti pamāṇato uttari, pamāṇaṃ atikkamitvā adhikataranti attho. Āyasmā hi lakuṇḍakabhaddiyo paṭhamasutte vuttena vidhinā paṭhamovādena yathānisinnova āsavakkhayappatto. Dhammasenāpati pana tassa taṃ arahattappattiṃ anāvajjanena ajānitvā ‘‘sekhoyevā’’ti maññamāno appaṃ yācito bahuṃ dadamāno uḷārapuriso viya bhiyyo bhiyyo anekapariyāyena āsavakkhayāya dhammaṃ kathetiyeva. Āyasmāpi lakuṇḍakabhaddiyo ‘‘katakicco dānāhaṃ, kiṃ iminā ovādenā’’ti acintetvā saddhammagāravena pubbe viya sakkaccaṃ suṇātiyeva. Taṃ disvā bhagavā gandhakuṭiyaṃ nisinnoyeva buddhānubhāvena yathā dhammasenāpati tassa kilesakkhayaṃ jānāti, tathā katvā imaṃ udānaṃ udānesi. Tena vuttaṃ ‘‘tena kho pana samayenā’’tiādi. Tattha yaṃ vattabbaṃ, taṃ anantarasutte vuttameva.
第六十二节。第二弟子所称为‘弟子此乃弟子’之意。此语意指‘修学’。何谓学？是指戒、定、慧三学。又或说学即为戒学，此即戒法弟子。此戒未圆满者，虽初学，然尚未成就；若不学戒者，如不成阿拉汉者；未修定者，如未证解者。又或谓由圣者身份三学成就者，即为弟子。‘更高之学’意指度量超越常人者。具寿‘拉昆达迦巴提耶’于第一经法中以开示法理，受教通达于断尽烦恼证圣果之法。僧主虽不明了此阿拉汉果之成就，仍尊奉为弟子，欢然广授断烦恼法义。具寿听闻后，默思‘我应有所为，如何依教导行？’以敬法而信受如昔。世尊以佛眼观察，慧知其已无烦恼，遂作此开示歌诀法并宣说。此中所言‘当时具寿沙利多以多文法言教‘拉昆达迦巴提耶’等语，乃是前后接续说之法义’。所应说明者，在下文即有明说。
Gāthāyaṃ pana acchecchi vaṭṭanti anavasesato kilesavaṭṭaṃ samucchindi, chinne ca kilesavaṭṭe kammavaṭṭampi chinnameva. Byagā nirāsanti āsā vuccati taṇhā, natthi ettha āsāti nirāsaṃ, nibbānaṃ. Taṃ nirāsaṃ visesena agā adhigatoti byagā, aggamaggassa adhigatattā puna adhigamakāraṇena vinā adhigatoti attho. Yasmā taṇhā dukkhasamudayabhūtā, tāya pahīnāya appahīno nāma kileso natthi, tasmāssa taṇhāpahānaṃ savisesaṃ katvā dassento ‘‘visukkhā saritā na sandatī’’ti āha. Tassattho – catutthasūriyapātubhāvena viya mahānadiyo catutthamaggañāṇuppādena anavasesato visukkhā visositā taṇhāsaritā nadī na sandati, ito paṭṭhāya na pavattati. Taṇhā hi ‘‘saritā’’ti vuccati. Yathāha – ‘‘saritāni sinehitāni ca, somanassāni bhavanti jantuno’’ti (dha. pa. 341), ‘‘saritā visattikā’’ti (dha. sa. 1065; mahāni. 3) ca. Chinnaṃ vaṭṭaṃ na vattatīti evaṃ kilesavaṭṭasamucchedena chinnaṃ vaṭṭaṃ anuppādadhammataṃ avipākadhammatañca āpādanena upacchinnaṃ kammavaṭṭaṃ na vattati na pavattati. Esevanto dukkhassāti yadetaṃ sabbaso kilesavaṭṭābhāvato kammavaṭṭassa appavattanaṃ, so āyatiṃ vipākavaṭṭassa ekaṃseneva anuppādo eva sakalassāpi saṃsāradukkhassa anto paricchedo parivaṭumabhāvoti.
此处偈颂说：尚未割断的是烦恼之轮依然旋转，烦恼之轮聚集未断，随之烦恼之轮中的业轮亦断除。所谓“断”的，是欲乐，被称为渴爱；此处无欲乐则谓之断灭，这断灭称为涅槃。这断灭特别指未生起的断灭，因渴爱是烦恼中生起苦集的缘故。有了渴爱被断，则烦恼断灭，故此断渴称为特别。《法句经》说：“清澈的流水不聚集”，其意在此——如四倍功德之日落时，焰火熄灭之际大河清澈，因断生灭得安宁，故渴爱之河不再聚集，不复流转。故渴爱名曰“河”。正如经中有言：“溪河被水灌溉，众生因此欢乐”，以及“河流不洁”的例证。若烦恼之轮被断，则此业轮亦断，因业随烦恼而起，故断烦恼即断业。不复生起之业轮不再流转，这是苦之终结，轮回之终止，故此有止息之义。
Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。
3. Paṭhamasattasuttavaṇṇanā3. 第一七经注释
§63
63. Tatiye kāmesūti vatthukāmesu. Ativelanti velaṃ atikkamitvā. Sattāti ayonisomanasikārabahulatāya vijjamānampi ādīnavaṃ anoloketvā assādameva saritvā sajjanavasena sattā, āsattā laggāti attho. Rattāti vatthaṃ viya raṅgajātena cittassa vipariṇāmakaraṇena chandarāgena rattā sārattā. Giddhāti abhikaṅkhanasabhāvena abhijjhanena giddhā gedhaṃ āpannā. Gadhitāti rāgamucchitā viya dummocanīyabhāvena tattha paṭibaddhā. Mucchitāti kilesavasena visaññībhūtā viya anaññakiccā mucchaṃ mohaṃ āpannā. Ajjhopannāti anaññasādhāraṇe viya katvā gilitvā pariniṭṭhapetvā ṭhitā. Sammattakajātāti kāmesu pātabyataṃ āpajjantā appasukhavedanāya sammattakā suṭṭhu mattakā jātā. ‘‘Sammodakajātā’’tipi pāṭho, jātasammodanā uppannapahaṃsāti attho. Sabbehipi padehi tesaṃ taṇhādhipannataṃyeva vadati. Ettha ca paṭhamaṃ ‘‘kāmesū’’ti vatvā punapi ‘‘kāmesū’’ti vacanaṃ tesaṃ sattānaṃ tadadhimuttidīpanatthaṃ. Tena sabbiriyāpathesu kāmaguṇasamaṅgino hutvā tadā vihariṃsūti dasseti.
第六十三条论及欲业中的七种心态。欲业为所缘之境，其变化超过限度。所谓七者，是指心不正，观察不明，执着烦恼，由此产生渴爱，借助善友而生善法，若反而不善即为恶。夜间，如色彩斑斓的染布般，心因贪爱业染而变化，是为专心。患病者因执着欲望生忧患，这是被欲迷惑。被欲束缚的正如牢笼被紧缚。被欲蒙蔽则如瞎了眼睛，心不知其所。这种软弱无能如同死去，被欲牵引而沉沦。所谓“正当”出生，即指降生于欲界，受苦弱处所感，业力成熟。如《法句经》中有诵：“生于欲界者乐于色欲。”“生乐者喜悦生于此境。”七种心态淋漓尽致地说明渴爱如何主宰众生状态。经文先后重复“欲界”，目的是强调欲界众生中这七心态之真实存在和主导权力。这样，在众多众生中，欲乐与五欲力量均已具足，他们于是修习佛法，得以安住。
Tasmiñhi samaye ṭhapetvā ariyasāvake sabbe sāvatthivāsino ussavaṃ ghosetvā yathāvibhavaṃ āpānabhūmiṃ sajjetvā bhuñjantā pivantā āvi ceva raho ca kāme paribhuñjantā indriyāni paricārentā kāmesu pātabyataṃ āpajjiṃsu. Bhikkhū sāvatthiyaṃ piṇḍāya carantā tattha tattha gehe ārāmuyyānādīsu ca manusse ussavaṃ ghosetvā kāmaninne tathā paṭipajjante disvā ‘‘vihāraṃ gantvā saṇhasukhumaṃ dhammaṃ labhissāmā’’ti bhagavato etamatthaṃ ārocesuṃ. Tena vuttaṃ – ‘‘atha kho sambahulā bhikkhū…pe… kāmesu viharantī’’ti.
此时世尊将所有舍卫城的圣弟子召集，宣告节日庆典，由于土地富饶，众人效仿以庄稼地安居，饮食丰盈，秘密地恣意享受欲乐，纵情感官，故此生起欲界中的犯罪及恶业。比库们依着节日，在舍卫城四处，包括民居、园林等地化缘化食，见行者们沉浸于欲乐之中，便说：“我们前往僧舍，必能获得清净安稳的法。”世尊因此开示说：“如今有许多比库……沉迷欲中而无法自拔……”
Etamatthaṃ viditvāti etaṃ tesaṃ manussānaṃ āpānabhūmiramaṇīyesu mahāpariḷāhesu anekānatthānubandhesu ghorāsayhakaṭukaphalesu kāmesu anādīnavadassitaṃ sabbākārato viditvā kāmānañceva kilesānañca ādīnavavibhāvanaṃ imaṃ udānaṃ udānesi.
知晓此理者，即明了人间世处之地壮丽，灾难众多，且因各种恶果纷至沓来。在欲乐盛行、烦恼滋生的现象中，认识到欲乐及其他烦恼所生之苦果，方能释怀成就，故世尊以此呐喊来启迪众生。
Tattha kāmesu sattāti vatthukāmesu kilesakāmena rattā mattā sattā visattā laggā laggitā saṃyuttā. Kāmasaṅgasattāti tāyeva kāmasattiyā vatthukāmesu rāgasaṅgena ceva diṭṭhimānadosaavijjāsaṅgehi ca sattā āsattā. Saṃyojane vajjamapassamānāti kammavaṭṭaṃ vipākavaṭṭena, bhavādike vā bhavantarādīhi, satte vā dukkhehi saṃyojanato bandhanato saṃyojananāmake kāmarāgādikilesajāte saṃyojanīyesu dhammesu assādānupassitāya vaṭṭadukkhamūlabhāvādikaṃ vajjaṃ dosaṃ ādīnavaṃ apassantā. Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantanti evaṃ ādīnavadassanābhāvena saṃyojanasabhāvesu saṅgesu, saṃyojanasaṅkhātehi vā saṅgehi tesaṃ visayesu tebhūmakadhammesu sattā vipulavisayatāya anādikālatāya ca vipulaṃ vitthiṇṇaṃ mahantañca kāmādioghaṃ, saṃsāroghameva vā na kadāci tareyyuṃ, ekaṃseneva tassa oghassa pāraṃ na gaccheyyunti attho.
欲界七种状态指这七类基于欲望烦恼的心态，是被欲染污、迷乱的状态所导致的。所谓与欲结合的七心态，皆由于贪爱，愚痴，渴望及见解错误而聚合形成不善之业。因依附于这一束缚—即业业轮回连锁的果报，携带苦难。未能解脱，此束缚虽似波涛汹涌之状态，实不能逾越；欲界中众生终无法超出此流，即终无出离。此乃说明烦恼与执着如同浩大洪水般，虽汹涌却非不可渡；只是众生未见路径故陷轮回苦海，不得解脱。
Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释完毕。
4. Dutiyasattasuttavaṇṇanā4. 第二众生经注释
§64
64. Catutthe andhīkatāti kāmā nāma anandhampi andhaṃ karonti.
第六十四条中所述“盲”是指欲乐，故欲乐可使人心盲目无智。
Yathāha –
如所说——
‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;
“愚痴的人不知利益，愚痴的人不见法；
Andhatamaṃ tadā hoti, yaṃ lobho sahate nara’’nti. (itivu. 88; mahāni. 5; cūḷani. khaggavisāṇasuttaniddesa 128) –
彼时处于无明黑暗之中者，便是被贪欲所缠的众生。”（出自《优婆塞经》88、《大品》5、《小品》牙剑锋喻经注128）——
Tasmā kāmena anandhāpi andhā katāti andhīkatā. Sesaṃ anantarasutte vuttanayameva. Tattha hi manussānaṃ pavatti bhikkhūhi disvā bhagavato ārocitā, idha bhagavatā sāmaṃyeva diṭṭhāti ayameva viseso. Satthā sāvatthito nikkhamitvā jetavanaṃ gacchanto antarāmagge aciravatiyaṃ nadiyaṃ macchabandhehi oḍḍitaṃ kuminaṃ pavisitvā nikkhantuṃ asakkonte bahū macche passi, tato aparabhāge ekaṃ khīrapakaṃ vacchaṃ goravaṃ katvā anubandhitvā thaññapipāsāya gīvaṃ pasāretvā mātu antarasatthiyaṃ mukhaṃ upanentaṃ passi. Atha bhagavā vihāraṃ pavisitvā pāde pakkhāletvā paññattavarabuddhāsane nisinno pacchimaṃ vatthudvayaṃ purimassa upamānabhāvena gahetvā imaṃ udānaṃ udānesi.
因此，即便因欲染而失明者仍称为更甚之失明。后续各经亦有此说。此中，观察到人们由比库行为所显现的业果，由世尊所教诲，世尊于此地见解一致，即此即彼之特定义理。佛从沙瓦提精舍出发，前往揭德林，途经水流被渔网围缚之处，见众多鱼类无法逃脱；近水边缘又见一头乳羔被鱼叉捕获，系绑牵引，其因口渴而伸舌望水。佛入居处后，洗净双足，坐于座位上，手持一对古代布匹，便吟诵此偈。
Tattha kāmandhāti vatthukāmesu kilesakāmena andhā vicakkhukā katā. Jālasañchannāti sakattabhāvaparattabhāvesu ajjhattikabāhirāyatanesu, tannissitesu ca dhammesu atītādivasena anekabhedabhinnesu heṭṭhupariyavasena aparāparaṃ uppattiyā antogadhānaṃ anatthāvahato ca jālabhūtāya taṇhāya sukhumacchiddena jālena parivuto viya udakarahado sañchannā paliguṇṭhitā ajjhotthaṭā. Taṇhāchadanachāditāti taṇhāsaṅkhātena chadanena sevālapaṇakena viya udakaṃ chāditā, paṭicchannā pihitāti attho. Padadvayenāpi kāmacchandanīvaraṇanivāritakusalacittācārataṃ dasseti.
其中“欲盲”指于色欲者分别障碍堕盲，“覆网”指由烦恼欲染所蔽，受内外世间境界作用，犹如水面被渔网重重覆盖，彼网因前后造作不同而层层相续，且无意义，其如鱼网般围绕细微欲望，阻断乐受，致使心地被浑浊覆盖。“欲染覆蔽”，意为被欲望所覆，犹如衣物覆盖水面之义，隐蔽而阻挡根本清净。“覆蔽物”亦有被隐藏、堵塞之意。此双语词表明，对于由欲望所染污的心行，对善行之障碍甚深。
Pamattabandhunā baddhāti kilesamārena devaputtamārena ca baddhā. Yadaggena hi kilesamārena baddhā, tadaggena devaputtamārenapi baddhā nāma honti. Vuttañhetaṃ –
所谓“为放逸亲族所缚”，是指同被烦恼之缚绊者，或者是同为恶习所系缚，亦同为天子之友所缚。因为若被烦恼束缚，亦被天子之友束缚。经中有言——
‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso;
『世间的束缚』者，是指如缰绳般的羁绊，意为心神所随之而行的束缚。
Tena taṃ bādhayissāmi, na me samaṇa mokkhasī’’ti. (saṃ. ni. 1.151; mahāva. 33);
因此我将以此束缚为累，不愿作出圣者之解脱啊。——此语出自《增支部·尼含经》1.151及《大部·经集》33。
Namuci kaṇho pamattabandhūti tīṇi mārassa nāmāni. Devaputtamāropi hi kilesamāro viya anatthena pamatte satte bandhatīti pamattabandhu. ‘‘Pamattā bandhane baddhā’’tipi paṭhanti. Tattha bandhaneti kāmaguṇabandhaneti attho. Baddhāti niyamitā. Yathā kiṃ? Macchāva kumināmukhe yathā nāma macchabandhakena oḍḍitassa kuminassa mukhe paviṭṭhā macchā tena baddhā hutvā maraṇamanventi pāpuṇanti, evameva mārena oḍḍitena kāmaguṇabandhanena baddhā ime sattā jarāmaraṇamanventi. Vaccho khīrapakova mātaraṃ yathā khīrapāyī taruṇavaccho attano mātaraṃ anveti anugacchati, na aññaṃ evaṃ mārabandhanabaddhā sattā saṃsāre paribbhamantā maraṇameva anventi anugacchanti, na ajaraṃ amaraṇaṃ nibbānanti adhippāyo.
“愚痴恶黑之束缚”即由三种魔名所标示。此中亦如天子之诱惑，烦恼之纠缠无益而将愚痴众生系缚，因此称为“愚痴恶友”。“愚痴”为束缚，其意谓为情欲之业所系。此束缚是固定不变的。若如鱼被渔网系于鱼叉尖端，拔不开而随网坠入死亡，众生亦如是，被魔之情欲之结所缚，随之老死。又如幼牛随母乳者，年轻牛随母而行，若非随母，则不随他者；众生亦为魔缚，遍游轮转，最终随生死老死，非获得无老无死之涅槃也。
Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。
5. Aparalakuṇḍakabhaddiyasuttavaṇṇanā5. 另一则勒昆达咖跋提亚经注释
§65
65. Pañcame sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhitoti āyasmā lakuṇḍakabhaddiyo ekadivasaṃ sambahulehi bhikkhūhi saddhiṃ gāmantarena piṇḍāya caritvā katabhattakicco pattaṃ vodakaṃ katvā thavikāya pakkhipitvā aṃse laggetvā cīvaraṃ saṅgharitvā tampi vāmaṃse ṭhapetvā pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno attano satipaññāvepullaṃ pakāsento viya satisampajaññaṃ sūpaṭṭhitaṃ katvā samāhitena cittena pade padaṃ nikkhipanto gacchati, gacchanto ca bhikkhūnaṃ pacchato pacchato gacchati tehi bhikkhūhi asaṃmisso. Kasmā? Asaṃsaṭṭhavihāritāya. Apica tassāyasmato rūpaṃ paribhūtaṃ paribhavaṭṭhānīyaṃ puthujjanā ohīḷenti. Thero taṃ jānitvā piṭṭhito piṭṭhito gacchati ‘‘mā ime maṃ nissāya apuññaṃ pasaviṃsū’’ti. Evaṃ te bhikkhū ca thero ca sāvatthiṃ patvā vihāraṃ pavisitvā yena bhagavā tenupasaṅkamanti. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā lakuṇḍakabhaddiyo’’tiādi.
第六十五条。许多比库围绕身侧，尊敬的老者拉库达卡巴蒂一日与众多比库共同由村庄外游化乞食，完成饭食事后，取水、洗浴，换穿衣袍，将法衣收纳置于肩部，左臂托持着。此时其面容庄严，仪态端正，目光注视前方，步履稳健，具足念觉慧解，犹如光明展开，正念正知坚立。其心专注贯彻，足下步步踏实前行。行进时总于众比库后方不相违逆，这是何故？因其行为纯净，未与恶行杂染。其相貌虽已憔悴，且为普通世人所轻视，然老者知之而自谦地步步后退，以免众人依止不善之人。如此，这些比库与老者于沙瓦提落脚安居，待世尊来到时，尊敬礼拜。世尊言道：“那时尊敬的拉库达卡巴蒂老者……”等语。
Tattha dubbaṇṇanti virūpaṃ. Tenassa vaṇṇasampattiyā saṇṭhānasampattiyā ca abhāvaṃ dasseti. Duddasikanti apāsādikadassanaṃ. Tenassa anubyañjanasampattiyā ākārasampattiyā ca abhāvaṃ dasseti. Okoṭimakanti rassaṃ. Iminā ārohasampattiyā abhāvaṃ dasseti. Yebhuyyenabhikkhūnaṃ paribhūtarūpanti puthujjanabhikkhūhi ohīḷitarūpaṃ. Puthujjanā ekacce chabbaggiyādayo tassāyasmato guṇaṃ ajānantā hatthakaṇṇacūḷikādīsu gaṇhantā parāmasantā kīḷantā paribhavanti, na ariyā, kalyāṇaputhujjanā vā.
于此处显现有丑恶之相，显示其无色无质之缺失，也表明其无美德无功德。此处称之为无礼貌之相貌。且其缺乏光彩之表现也显露无遗。此处称作粗糙之体肤。此乃缺乏清洁润泽之征。若有比库为俗人所轻慢憎嫌，许多普通比库不识其长处，反以贪嗔恶意对待，甚至抓扯其耳鼻等肢体以侮辱戏弄，非属圣者或善良之俗人也。
Bhikkhū āmantesīti kasmā āmantesi? Therassa guṇaṃ pakāsetuṃ. Evaṃ kira bhagavato ahosi ‘‘ime bhikkhū mama puttassa mahānubhāvataṃ na jānanti, tena taṃ paribhavanti, taṃ nesaṃ dīgharattaṃ ahitāya dukkhāya bhavissati, handāhaṃ imassa guṇe bhikkhūnaṃ pakāsetvā paribhavato naṃ mocessāmī’’ti.
为何以『比库劝诫』之语？为宣扬长老之美德。传说世尊曾言：“这些比库不识我大儿子的伟大，故轻慢我大儿子，于彼将来必生苦恼之果。如今我当宣扬此比库之德，令其解除轻慢。”
Passatha noti passatha nu. Na ca sā samāpatti sulabharūpā, yā tena bhikkhunā asamāpannapubbāti rūpasamāpatti arūpasamāpatti brahmavihārasamāpatti nirodhasamāpatti phalasamāpattīti evaṃ pabhedā sāvakasādhāraṇā yā kāci samāpattiyo nāma, tāsu ekāpi samāpatti na sulabharūpā, dullabhā, natthiyeva sā tena lakuṇḍakabhaddiyena bhikkhunā asamāpannapubbā. Etenassa yaṃ vuttaṃ. ‘‘Mahiddhiko mahānubhāvo’’ti, tattha mahiddhikataṃ pakāsetvā idāni mahānubhāvataṃ dassetuṃ ‘‘yassa catthāyā’’tiādimāha. Taṃ heṭṭhā vuttanayameva. Ettha ca bhagavā ‘‘eso, bhikkhave, bhikkhū’’tiādinā, ‘‘bhikkhave, ayaṃ bhikkhu na yo vā so vā dubbaṇṇo duddasiko okoṭimakoti bhikkhūnaṃ piṭṭhito piṭṭhito āgacchatīti ca ettakena na oññātabbo, atha kho mahiddhiko mahānubhāvo, yaṃkiñci sāvakena pattabbaṃ, sabbaṃ taṃ tena anuppattaṃ, tasmā taṃ pāsāṇacchattaṃ viya garuṃ katvā oloketha, taṃ vo dīgharattaṃ hitāya sukhāya bhavissatī’’ti dasseti.
“不是说‘看到’就是‘看到’吗？并非所有的禅定境界都容易获得。例如那位比库所未得成的前行禅定——色禅定、无色禅定、梵行禅定、灭尽禅定、以及果德禅定，仅仅诸如此类一般出家人的禅定境界中，没有一项是易得的，这样的分类是常见的。即使其中一项禅定，也不是容易获得的，而是难得的，这正是那位拉库迦巴提比库所未得成的前行禅定。关于此，曾有这样称赞：‘伟大神通，广大威德’，其中就显明了这种伟大神通的境界。现在要显现这广大威德，开示为‘为了什么目的’如是说。这是下位述说的内容。在这里世尊说：“诸比库啊，这比库不是他，也不是她，是难得、难见，成就十万千万比库所追随拥护的人。从这点上不可轻视他。那正是伟大神通、广大威德，他所能成就的，无论什么，皆悉未曾成就。因此，应当尊重如坚石之重，细心观照，必能长久为你们利益与安乐。”世尊如此开示。
Etamatthaṃ viditvāti etaṃ āyasmato lakuṇḍakabhaddiyassa mahiddhikatāmahānubhāvatādibhedaṃ guṇarāsiṃ sabbākārato jānitvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.
理解了以上之意，即是对尊者拉库迦巴提那伟大神通、广大威德等各类差别的全面了解，了知其整个特质的由来，用以阐明此意的此偈作为发愿之言。
Tattha nelaṅgoti elaṃ vuccati doso, nāssa elanti nelaṃ . Kiṃ pana taṃ? Suparisuddhasīlaṃ. Tañhi niddosaṭṭhena idha ‘‘nela’’nti adhippetaṃ. Taṃ nelaṃ padhānabhūtaṃ aṅgaṃ etassāti nelaṅgo. So yaṃ ‘‘ratho’’ti vakkhati, tena sambandho, tasmā suparisuddhasīlaṅgoti attho. Arahattaphalasīlañhi idhādhippetaṃ. Seto pacchādo etassāti setapacchādo. Pacchādoti rathassa upari attharitabbakambalādi. So pana suparisuddhadhavalabhāvena seto vā hoti rattanīlādīsu vā aññataro. Idha pana arahattaphalavimuttiyā adhippetattā suparisuddhabhāvaṃ upādāya ‘‘setapacchādo’’ti vuttaṃ yathā aññatrāpi ‘‘ratho sīlaparikkhāro’’ti. Eko satisaṅkhāto aro etassāti ekāro. Vattatīti pavattati. Rathoti therassa attabhāvaṃ sandhāya vadati.
此处‘nelaṅgo（无瑕疵者）’是指‘elam（清净）’的意思，否定其为‘nela’（污点）的含义。那么它为何为此？是因具有清净的戒行。这里以没有污点的状态为基准来称‘无瑕疵者’。‘无瑕疵者’意谓‘其所携者为干净纯正之部分’。譬如谈论‘战车’时，包括战车本身。因此意为‘具有纯净戒行’。这里所指为阿拉汉果位所具的戒行。‘seto pacchādo（白色覆盖）’意指覆盖其上之物，如披风毯等。此覆盖要么是纯白之色，要么是宝蓝等色。因阿拉汉断尽果际的洁净性质，故称为‘白色覆盖’，正如另一称谓‘战车是戒行之据具’。番号‘eko satisaṅkhāto aro etassāti ekāro’意为‘唯有一个念头觉知其为此’。‘vattatīti pavattati’表示‘顺次运作或发生’。‘rathoti therassa attabhāvaṃ sandhāya vadati’意为‘以战车喻指长老自身的本性’。
Anīghanti niddukkhaṃ, khobhavirahitaṃ yānaṃ viya kilesaparikhobhavirahitanti attho. Āyantanti sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhito āgacchantaṃ. Chinnasotanti pacchinnasotaṃ. Pakatirathassa hi sukhapavattanatthaṃ akkhasīsesu nābhiyañca upalittānaṃ sappitelādīnaṃ soto savanaṃ sandanaṃ hoti, tena so acchinnasoto nāma hoti. Ayaṃ pana chattiṃsatiyā sotānaṃ anavasesato pahīnattā chinnasoto nāma hoti, taṃ chinnasotaṃ. Natthi etassa bandhananti abandhano. Rathūpattharassa hi akkhena saddhiṃ niccalabhāvakaraṇatthaṃ bahūni bandhanāni honti, tena so sabandhano. Ayaṃ pana sabbasaṃyojanabandhanānaṃ anavasesato parikkhīṇattā abandhano, taṃ abandhanaṃ. Passāti bhagavā therassa guṇehi somanassappatto hutvā attānaṃ vadati.
「无痛」者，意指除去苦恼不苦之义；如无嗔恚的车般，亦即无烦恼及无嗔恚之义。此义亦适用于众多比库们成群结队地前来。所谓「断漏」者，即断除漏的义。明了轮回安乐之故，若耳根及鼻根俱被污秽如油垢等所染，听闻不净，故称为未断漏。此为未断漏耳。今此三十七道品中，确实彻底断除无余，此谓断漏。此处无牵绊者，谓断开纠缠。轮座之础由于眼与色是亲近引起静止亦有多种牵绊故称为牵绊。今此一切结缚纠缠已尽灭，此谓无牵绊。世尊目睹长老之德，心生欢喜，乃自称说于自己。
Iti satthā āyasmantaṃ lakuṇḍakabhaddiyaṃ arahattaphalasīsena sucakkaṃ, arahattaphalavimuttiyā suuttaracchadaṃ, sūpaṭṭhitāya satiyā svāraṃ, kilesaparikhobhābhāvena aparikhobhaṃ, taṇhūpalepābhāvena anupalepaṃ, saṃyojanādīnaṃ abhāvena abandhanaṃ suparikkhittaṃ suyuttaṃ ājaññarathaṃ katvā dasseti.
至此老师以阿拉汉果德的清净美好，果德解除的至高境界，正念坚定站立，自身纯净、不受烦恼侵扰，脱离渴爱粘附，而无任何缚束之特性，圆满无漏，连结无碍，以普遍关联作喻，示现修道至高之境界。
Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。
6. Taṇhāsaṅkhayasuttavaṇṇanā6. 渴爱灭尽经注释
§66
66. Chaṭṭhe aññāsikoṇḍaññoti ettha koṇḍaññoti tassāyasmato gottato āgatanāmaṃ. Sāvakesu pana sabbapaṭhamaṃ ariyasaccāni paṭivijjhīti bhagavatā ‘‘aññāsi vata, bho, koṇḍañño’’ti (mahāva. 17; saṃ. ni. 5.1081) vuttaudānavasena thero sāsane ‘‘aññāsikoṇḍañño’’tveva paññāyittha. Taṇhāsaṅkhayavimuttinti taṇhā saṅkhīyati pahīyati etthāti taṇhāsaṅkhayo, nibbānaṃ. Tasmiṃ taṇhāsaṅkhaye vimutti. Taṇhā vā saṅkhīyati pahīyati etenāti taṇhāsaṅkhayo, ariyamaggo. Tassa phalabhūtā, pariyosānabhūtā vā vimuttīti taṇhāsaṅkhayavimutti , nippariyāyena arahattaphalasamāpatti. Taṃ paccavekkhamāno nisinno hoti. Ayañhi āyasmā bahulaṃ phalasamāpattiṃ samāpajjati, tasmā idhāpi evamakāsi.
第六，‘aññāsikoṇḍañño’此处意指尊者Koṇḍañña。比库众中首先证得圣谛者，世尊称其为‘知道了，尊者Koṇḍañña’（大部经，17节；聚集藏，5.1081）。由此偈典故，尊者名为‘明了断除渴爱者’。所谓断除渴爱，即渴爱被计算并冲除，即渴爱终结，即涅槃。在此渴爱断除即解脱。渴爱既被计算且断除，即渴爱终结，彼即圣道。其成就果实或圆满，即为渴爱断除之解脱，即最终的阿拉汉果位。静坐反省中而入禅定者。此尊者多次得果德，因此在此亦为此宣说。
Etamatthaṃviditvāti etaṃ aññāsikoṇḍaññattherassa aggaphalapaccavekkhaṇaṃ viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.
以此义已了解者，是指彻知这位长老宗派首要成果的反观，明了其义意，故在此为赞颂之歌所发出。
Tattha yassa mūlaṃ chamā natthīti yassa ariyapuggalassa attabhāvarukkhamūlabhūtā avijjā, tassāva patiṭṭhā hetubhūtā āsavanīvaraṇaayonisomanasikārasaṅkhātā chamā pathavī ca natthi aggamaggena samugghātitattā. Paṇṇā natthi kuto latāti natthi latā kuto paṇṇāti padasambandho. Mānātimānādipabhedā sākhāpasākhādisaṅkhātā latāpi natthi, kuto eva madappamādamāyāsāṭheyyādipaṇṇānīti attho. Atha vā paṇṇā natthi kuto latāti rukkhaṅkurassa vaḍḍhamānassa paṭhamaṃ paṇṇāni nibbattanti. Pacchā sākhāpasākhāsaṅkhātā latāti katvā vuttaṃ. Tattha yassa ariyamaggabhāvanāya asati uppajjanārahassa attabhāvarukkhassa ariyamaggassa bhāvitattā yaṃ avijjāsaṅkhātaṃ mūlaṃ, tassa patiṭṭhānabhūtaṃ āsavādi ca natthi. Mūlaggahaṇeneva cettha mūlakāraṇattā bījaṭṭhāniyaṃ kammaṃ tadabhāvopi gahitoyevāti veditabbo. Asati ca kammabīje taṃnimitto viññāṇaṅkuro, viññāṇaṅkuranimittā ca nāmarūpasaḷāyatanapattasākhādayo na nibbattissantiyeva. Tena vuttaṃ – ‘‘yassa mūlaṃ chamā natthi, paṇṇā natthi kuto latā’’ti.
其中所谓根本无秽者，指圣人本性生起时之无明，此无明为轮回得以成立之因，其根本出自烦恼及蔽障，故以精进之心审慎思惟。无秽如同大地，因其广大覆盖甚深无漏，是故无精进难起。古语有言“无慧从何有叶？无叶从何有媚？”意在指出语义之衔接。枝蔓虽繁，首叶乃树木生长之先端。又经明说，枝与枝间虽有连接，称为蔓。谓圣道念修时，根本沉没与烦恼有关，而此圣道由圣人自身努力生起，无明源头与根本断灭，此处以根本因缘为识之种子，种子亦代表善恶业力所缔。若种子不在，则识等五蕴诸根处亦不会生起。故有言：“无根本之秽，无叶则无蔓。”
Taṃ dhīraṃ bandhanā muttanti taṃ catubbidhasammappadhānavīriyayogena vijitamārattā dhīraṃ, tato eva sabbakilesābhisaṅkhārabandhanato muttaṃ. Ko taṃ ninditumarahatīti ettha nti nipātamattaṃ. Evaṃ sabbakilesavippamuttaṃ sīlādianuttaraguṇasamannāgataṃ ko nāma viññujātiko nindituṃ garahituṃ arahati nindānimittasseva abhāvato. Devāpi naṃ pasaṃsantīti aññadatthu devā sakkādayo guṇavisesavidū, apisaddena manussāpi khattiyapaṇḍitādayo pasaṃsanti. Kiñca bhiyyo brahmunāpi pasaṃsito mahābrahmunāpi aññehipi brahmanāgayakkhagandhabbādīhipi pasaṃsito thomitoyevāti.
如是智者由四种正精进与勇猛精进而胜过魔障，遂能远离一切烦恼束缚，彻底断脱。何人能毁谤如此？此言语不过是无稽之谈。如此离一切烦恼之人，具足功德超群，岂有谁堪轻视妄贬？连诸天亦赞叹他，何况人间统帅与智者等亦赞敬。甚至至高梵王与诸婆罗门、夜叉、阿修罗、乾闼婆、香气天等皆甚敬仰。
Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。
7. Papañcakhayasuttavaṇṇanā七、戏论灭尽经注释
§67
67. Sattame papañcasaññāsaṅkhāpahānanti papañcenti yattha sayaṃ uppannā, taṃ santānaṃ vitthārenti ciraṃ ṭhapentīti papañcā, kilesā. Visesato rāgadosamohataṇhādiṭṭhimānā. Tathā hi vuttaṃ –
第六十七章 第七是止息缠绕执著心之繁缛，即自生起的缠绕歇灭，长时不住，谓为缠缚烦恼。其中特别是贪、嗔、痴、渴爱、见解等为主纤维。正如所言——
‘‘Rāgo papañco, doso papañco, moho papañco, taṇhā papañco, diṭṭhi papañco, māno papañco’’ti. –
「贪是烦恼缠绕，嗔是烦恼缠绕，痴是烦恼缠绕，渴是烦恼缠绕，见是烦恼缠绕，慢也是烦恼缠绕。」——
Apica saṃkilesaṭṭho papañcaṭṭho, kacavaraṭṭho papañcaṭṭho. Tattha rāgapapañcassa subhasaññā nimittaṃ, dosapapañcassa āghātavatthu, mohapapañcassa āsavā, taṇhāpapañcassa vedanā, diṭṭhipapañcassa saññā, mānapapañcassa vitakko nimittaṃ. Tehi papañcehi sahagatā saññā papañcasaññā. Papañcasaññānaṃ saṅkhā bhāgā koṭṭhāsā papañcasaññāsaṅkhā. Atthato saddhiṃ nimittehi taṃtaṃpapañcassa pakkhiyo kilesagaṇo. Saññāgahaṇañcettha tassa nesaṃ sādhāraṇahetubhāvena. Vuttañhetaṃ – ‘‘saññānidānā hi papañcasaṅkhā’’ti (su. ni. 880). Tesaṃ pahānaṃ, tena tena maggena rāgādikilesānaṃ samucchedananti attho.
且诸烦恼及缠绕亦谓为缠缚，依类别分为不同，还如贪缠绕有美好心相为迹，嗔缠绕有冲击根基，痴缠绕是烦恼渊薮，渴缠绕是苦受，见缠绕则为识，慢缠绕则因思维为迹。六种缠绕互相依存，统称为缠绕识。缠绕积聚、聚合乃缠绕之集。依因缘为缘，此类烦恼为主要烦恼。言曰：“识为缠绕之所依。”（经藏编号880）其断除方法，乃透过各种行路断除贪等烦恼之理义。
Tadā hi bhagavā atītāsu anekakoṭisatasahassasaṅkhāsu attano jātīsu anatthassa nimittabhūte kilese imasmiṃ carimabhave ariyamaggena bodhimaṇḍe savāsane pahīne paccavekkhitvā sattasantānañca kilesacaritaṃ rāgādikilesasaṃkiliṭṭhaṃ kañjiyapuṇṇalābuṃ viya takkabharitacāṭiṃ viya vasāpītapilotikaṃ viya ca dubbinimociyaṃ disvā ‘‘evaṃ gahanaṃ nāmidaṃ kilesavaṭṭaṃ anādikālabhāvitaṃ mayhaṃ anavasesaṃ pahīnaṃ, aho suppahīna’’nti uppannapītipāmojjo udānaṃ udānesi. Tena vuttaṃ – ‘‘atha kho bhagavā attano papañcasaññāsaṅkhāpahānaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesī’’ti.
当时世尊回顾自己过去无数亿千世的生趣，这些生趣中存在的烦恼曾对自己无益，如今在这最后一世、圣道上，于觉悟之地的法座上，身心清净、轮回断除之后，深思熟察自身七蕴中烦恼习性，见它们染污于贪欲等烦恼，如同浮萍假叶，负着重担的荆棘篱笆，穿着衣服的苍黄与污秽，如见这般深重的烦恼轮回缠绕，无始无终，已完全断除，心中生起“这般深重的烦恼轮回，我已无余断除，实乃断除得善”的欢喜欣慰，遂高声称赞宣布。故有经说：“世尊知晓自己离弃心灵纷乱情绪，于此际高声称赞这一法语”。
Tattha yassa papañcā ṭhiti ca natthīti yasmā bhagavā attānameva paraṃ viya katvā niddisati tasmā yassa aggapuggalassa vuttalakkhaṇā papañcā, tehi katā saṃsāre ṭhiti ca natthi. Nettiyaṃ pana ‘‘ṭhiti nāma anusayo’’ti (netti. 27) vuttaṃ. Anusayo hi bhavapavattiyā mūlanti. Satte saṃsāre papañcentīti papañcā. ‘‘Papañcaṭṭhitī’’ti ca pāṭho. Tassattho – papañcānaṃ ṭhiti vijjamānatā maggena asamucchedo papañcaṭṭhiti, papañcā eva vā avasiṭṭhakusalākusalavipākānaṃ pavattiyā hetubhāvato vaṭṭassa ṭhiti papañcaṭṭhiti, sā yassa aggapuggalassa natthi. Sandānaṃ palighañca vītivattoti yo bandhanaṭṭhena santānasadisattā ‘‘sandāna’’nti laddhanāmā taṇhādiṭṭhiyo, nibbānanagarapavesanisedhanato palighasadisattā palighasaṅkhātaṃ avijjañca vītivatto savāsanapahānena visesato atikkanto. Apare pana kodhaṃ ‘‘sandāna’’nti vadanti, taṃ na gahetabbaṃ. So hi ‘‘parābhisajjanī’’ti vuttoti.
这里所谓的心灵纷乱终止，即无据可依的观察幻境不存在，是因为世尊示现自己对彼岸之境而非自我，故被尊为大圣人，其标志之一即为心灵纷乱无存。经文中说“终止者即是习气”，习气为生死轮回之根本。众生在生死中纷乱扰动，即所谓纷乱终止的之前状态。此处有不同诠释，称之为“习气止”或“纷乱止”路径，即通过对众生生死生灭的无尽循环心起斩断烦恼根源，进入断尽之境。断除习气破除了生死困障，称为“结缔消除”。由贪欲见等烦恼所产生的“结缔”即渴爱见，是阻断进入涅槃圣境的障碍。其中特别指出，有人将愤怒也称为“结缔”，但此说不可取，此即“偏邪说”论述。
Taṃ nittaṇhaṃ muniṃ carantanti taṃ sabbathāpi taṇhābhāvena nittaṇhaṃ, ubhayalokamunanato attahitaparahitamunanato ca muniṃ, ekanteneva sabbasattahitatthaṃ catūhi iriyāpathehi nānāsamāpatticārehi anaññasādhāraṇena ñāṇacārena ca carantaṃ. Nāvajānāti sadevakopi lokoti sabbo sapaññajātiko sattaloko sadevakopi sabrahmakopi na kadācipi avajānāti na paribhoti, atha kho ayameva loke aggo seṭṭho uttamo pavaroti garuṃ karonto sakkaccaṃ pūjāsakkāranirato hotīti.
无间断地遵行比库修行者，以渴爱之烦恼为镣铐，无论内外两个世界，均以他利他为念，专心致志持守比库行为规范。此圣修行者于四行路上，持守多种殊胜行为，与智慧之行相应，并非普通之辈，不会轻慢尊重三界众生。此三界众生皆属智慧之族，无论天人或梵天，决无轻慢彼等之理；乃至在世中，是为第一最尊，最上最优胜，常怀敬意，乐于供养尊敬。
Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。
8. Kaccānasuttavaṇṇanā八、咖吒那经注释
§68
68. Aṭṭhame ajjhattanti ettha ayaṃ ajjhattasaddo ‘‘cha ajjhattikāni āyatanānī’’tiādīsu (ma. ni. 3.304) ajjhattajjhatte āgato. ‘‘Ajjhattā dhammā (dha. sa. tikamātikā 20), ajjhattaṃ vā kāye kāyānupassī’’tiādīsu (dī. ni. 2.373-374) niyakajjhatte. ‘‘Sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharatī’’tiādīsu (ma. ni. 3.187) visayajjhatte, issariyaṭṭhāneti attho. Phalasamāpatti hi buddhānaṃ issariyaṭṭhānaṃ nāma. ‘‘Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabba’’ntiādīsu (ma. ni. 3.188) gocarajjhatte. Idhāpi gocarajjhatteyeva daṭṭhabbo. Tasmā ajjhattanti gocarajjhattabhūte kammaṭṭhānārammaṇeti vuttaṃ hoti. Parimukhanti abhimukhaṃ. Sūpaṭṭhitāyāti suṭṭhu upaṭṭhitāya kāyagatāya satiyā. Satisīsena cettha jhānaṃ vuttaṃ. Idaṃ vuttaṃ hoti ‘‘ajjhattaṃ kāyānupassanāsatipaṭṭhānavasena paṭiladdhaṃ uḷāraṃ jhānaṃ samāpajjitvā’’ti.
第六十八节 内在(ajjhattā)一词于此出现，指“六内处”的含义，于《大毗尼善说》等经文中曾出现。内在者即人身内诸法，或谓身体观察。诸多释文指出内在者，或是身行内紧随身观察。诸行善法中内在清净是佛之至高境界，称为“诸佛无上所在”。经中有说：“阿难，比库于禅定之初，须于内在即自身安住心念”。此是所说，是禅定具体成就之表现。此处内在即“依身观身”施行正念，得至高禅。
Ayañhi thero bhagavati sāvatthiyaṃ viharante ekadivasaṃ sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto vihāraṃ pavisitvā bhagavato vattaṃ dassetvā divāṭṭhāne divāvihāraṃ nisinno nānāsamāpattīhi divasabhāgaṃ vītināmetvā sāyanhasamayaṃ vihāramajjhaṃ otaritvā bhagavati gandhakuṭiyaṃ nisinne ‘‘akālo tāva bhagavantaṃ upasaṅkamitu’’nti gandhakuṭiyā avidūre, aññatarasmiṃ rukkhamūle kālaparicchedaṃ katvā yathāvuttaṃ samāpattiṃ samāpajjitvā nisīdi. Satthā taṃ tathānisinnaṃ gandhakuṭiyaṃ nisinnoyeva passi. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā mahākaccāno…pe… sūpaṭṭhitāyā’’ti.
这位长老在世尊住舍卫城时，一日于城中化缘后，晚饭后回到寺院，向世尊展示每日活动，日中休憩时坐于法座，结束后傍晚时分下座，去至世尊香舍附近，见世尊亦安坐香舍，遂生“时机尚未成熟，不该此时近前”的念头，便在树下整理时间分配，安然打坐。世尊见其恭敬安忍，遂称赞说：“于此时，长老大玛哈咖吒那心安如山……”
Etamatthaṃ viditvāti etaṃ āyasmato mahākaccānattherassa satipaṭṭhānabhāvanāvasena adhigataṃ jhānaṃ pādakaṃ katvā samāpajjanaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.
知晓此旨者，实即大长老玛哈咖吒那通过念处修习证得之禅定，透彻明了并成就禅定之法，故以此境界喻示宣说法语。
Tattha yassa siyā sabbadā sati, satataṃ kāyagatā upaṭṭhitāti yassa āraddhavipassakassa ekadivasaṃ cha koṭṭhāse katvā sabbasmimpi kāle nāmarūpabhedena duvidhepi kāye gatā kāyārammaṇā pañcannaṃ upādānakkhandhānaṃ aniccādisammasanavasena satataṃ nirantaraṃ sātaccābhiyogavasena sati upaṭṭhitā siyā.
其中，若有人常具足一切念处，恒常保持身念，谓勤修观身的智者，在一日内，于所有时间中，不分名色差别，于身上分为两者而不变的现象，即恒常不间断地，以身相为对象，依五蕴五取积聚体诸无常等正见，持续不断反复观照念住得以住持。
Ayaṃ kirāyasmā paṭhamaṃ kāyagatāsatikammaṭṭhānavasena jhānaṃ nibbattetvā taṃ pādakaṃ katvā kāyānupassanāsatipaṭṭhānamukhena vipassanaṃ paṭṭhapetvā arahattaṃ patto. So aparabhāgepi yebhuyyena tameva jhānaṃ samāpajjitvā vuṭṭhāya tatheva ca vipassitvā phalasamāpattiṃ samāpajjati. Svāyaṃ yena vidhinā arahattaṃ patto, taṃ vidhiṃ dassento satthā ‘‘yassa siyā sabbadā sati, satataṃ kāyagatā upaṭṭhitā’’ti vatvā tassā upaṭṭhānākāraṃ vibhāvetuṃ ‘‘nocassa no ca me siyā, na bhavissati na ca me bhavissatī’’ti āha.
这位具寿长老，初次以身念为修学法门而入定，出定后，立足于身体观念的正念念处，生起内观智慧，得至阿拉汉果位。其于之后各时段，多次入定且起定亦观如是，因而得享果报。佛陀为示现此果，言曰：“若有人时常具足念处，恒常保持身念”，便为其说明其身念住持之法：“既非你，亦非我，不为有，不为无。”
Tassattho dvidhā veditabbo sammasanato pubbabhāgavasena sammasanakālavasena cāti. Tesu pubbabhāgavasena tāva no cassa no ca me siyāti atītakāle mama kilesakammaṃ no cassa na bhaveyya ce, imasmiṃ paccuppannakāle ayaṃ attabhāvo no ca me siyā na me uppajjeyya. Yasmā pana me atīte kammakilesā ahesuṃ, tasmā taṃnimitto etarahi ayaṃ me attabhāvo pavattati. Na bhavissati na ca me bhavissatīti imasmiṃ attabhāve paṭipakkhādhigamena kilesakammaṃ na bhavissati na uppajjissati me, āyatiṃ vipākavaṭṭaṃ na ca me bhavissati na me pavattissatīti. Evaṃ kālattaye kammakilesahetukaṃ idaṃ mayhaṃ attabhāvasaṅkhātaṃ khandhapañcakaṃ , na issarādihetukaṃ, yathā ca mayhaṃ, evaṃ sabbasattānanti sappaccayanāmarūpadassanaṃ pakāsitaṃ hoti.
此处当分二时段观察：过去时段与当前时段。就过去言，既无你我，即使过去行使烦恼业，不当生成。今于当前而言，此心境界非你我，非我所得，故此无始以来之烦恼业成因终止。因我曾有过烦恼业故，此当缘故现今自心境界运行。然缘此心境界相互反对，烦恼业不成不生，未来果报亦不生不现。由是于时序之间，烦恼业缘由现于我所见之五蕴身心集体中，非由我我所，正如我依此显现，亦普遍适用于一切众生，如实明示名色因缘之相互关系。
Sammasanakālavasena pana no cassa no ca me siyāti yasmā idaṃ khandhapañcakaṃ hutvā abhāvaṭṭhena aniccaṃ, abhiṇhapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattā, evaṃ yadi ayaṃ attā nāma nāpi khandhapañcakavinimutto koci no cassa no ca siyā na bhaveyya, evaṃ, bhante, no ca me siyā mama santakaṃ nāma kiñci na bhaveyya. Na bhavissatīti attani attaniye bhavitabbaṃ yathā cidaṃ nāmarūpaṃ etarahi ca atīte ca attattaniyaṃ suññaṃ, evaṃ na bhavissati na me bhavissati, anāgatepi khandhavinimutto attā nāma na koci na me bhavissati na pavattissati, tato eva kiñci palibodhaṭṭhāniyaṃ na me bhavissati āyatimpi attaniyaṃ nāma na me kiñci bhavissatīti. Iminā tīsu kālesu ‘‘aha’’nti gahetabbassa abhāvato ‘‘mama’’nti gahetabbassa ca abhāvaṃ dasseti. Tena catukkoṭikā suññatā pakāsitā hoti.
未来时段观察亦当分二：既无你，亦无我。因今此五蕴身心业体，终将于无存中灭，因受迫害而苦，因无法长存而无我。若此非我，且非我所脱离五蕴，则于未来既无你我，我之主宰亦无生死。不可生，即是一切名色色法竟灭，如过去目前未来身心皆非我及我所，无所得无所生无所灭。于是，于三时期中，现无「我」之体，无「我」之所有，显示四念处中空无体用的真如实相。
Anupubbavihāri tattha soti evaṃ tīsupi kālesu attattaniyaṃ suññataṃ tattha saṅkhāragate anupassanto anukkamena udayabbayañāṇādivipassanāñāṇesu uppajjamānesu anupubbavipassanāvihāravasena anupubbavihārī samāno. Kālenevatare visattikanti so evaṃ vipassanaṃ matthakaṃ pāpetvā ṭhito yogāvacaro indriyānaṃ paripākagatakālena vuṭṭhānagāminiyā vipassanāya maggena ghaṭitakālena ariyamaggassa uppattikālena sakalassa bhavattayassa saṃtananato visattikāsaṅkhātaṃ taṇhaṃ tareyya, vitaritvā tassā paratīre tiṭṭheyyāti adhippāyo.
先依渐修之法，现前三时中对无我空性未及深入观察，但依观造作依缘的起灭应知，在逐步产生内观智慧之观行中，不断深入渐次内观。仅以时间计数，断尽贪欲以断灭苦恼之缘，借此入常定之禅修、使根成熟之正念止观相辅相成，依佛教圣道修行法相续地，断除贯穿生死循环的贪欲，从此善行冲破轮回后留于彼岸，得以永存，此为终极法门。
Iti bhagavā aññāpadesena āyasmato mahākaccānassa arahattuppattidīpanaṃ udānaṃ udānesi.
佛陀由简明说教，向长老玛哈咖吒那启示成就阿拉汉果之明灯咏，予以宣示。
Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。
9. Udapānasuttavaṇṇanā九、井经注释
§69
69. Navame mallesūti mallā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘mallā’’ti vuccati, tesu mallesu, yaṃ loke ‘‘mallo’’ti vuccati. Keci pana ‘‘mālesū’’ti paṭhanti. Cāriyaṃ caramānoti aturitacārikāvasena mahāmaṇḍalajanapadacārikaṃ caramāno. Mahatā bhikkhusaṅghenāti aparicchedaguṇena mahantena samaṇagaṇena. Tadā hi bhagavato mahābhikkhuparivāro ahosi. Thūṇaṃ nāma mallānaṃ brāhmaṇagāmoti puratthimadakkhiṇāya disāya majjhimadesassa avadhiṭṭhāne malladese thūṇanāmako brāhmaṇabahulatāya brāhmaṇagāmo. Tadavasarīti taṃ avasari, thūṇagāmamaggaṃ pāpuṇīti attho. Assosunti suṇiṃsu, sotadvārasampattavacananigghosānusārena jāniṃsūti attho. Khoti padapūraṇe, avadhāraṇatthe vā nipāto. Tattha avadhāraṇatthena assosuṃyeva, na tesaṃ savanantarāyo ahosīti vuttaṃ hoti. Padapūraṇena padabyañjanasiliṭṭhattamattameva. Thūṇeyyakāti thūṇagāmavāsino. Brāhmaṇagahapatikāti ettha brahmaṃ aṇantīti brāhmaṇā, mante sajjhāyantīti attho. Idameva hi jātibrāhmaṇānaṃ nibbacanaṃ, ariyā pana bāhitapāpattā ‘‘brāhmaṇā’’ti vuccanti. Gahapatikāti khattiyabrāhmaṇe vajjetvā ye keci agāraṃ ajjhāvasantā vuccanti, visesato vessā. Brāhmaṇā ca gahapatikā ca brāhmaṇagahapatikā.
第六十九条，名为马喇族者，乃诸为王族的民众，名为马喇，其居所虽属不同诸诸地方而集体称之为“马喇”。在这些马喇中，世间称之为“马郎”。又有人诵为“摩耶苏”。他们行止，犹如游方行者，未住于一处，以大环国诸部族如游行般四处游历。此为大比库僧团，非分割之众，乃是一大沙门群体。那时世尊得到众多比库随从。名为“图那”，乃马喇间婆罗门村落，位于东方及南方方向，居于地区中部马喇国境内，因婆罗门众多故称婆罗门村。在当时，这个“阿瓦萨利”（居处）即为此村入口之意。曰“阿苏苏”，谓听闻、听觉之义，依声门通达之解释，知此含义。谓“科提”，指字词之填补、拥护；“阿瓦陀那”意为维持。所谓“听闻”即是因字词之拥护，未生听觉妨碍。谓“帕达普拉那”，即词语与语音对应的精确控制。所谓“图纳亚”，即图那村居住者。称“婆罗门耆宿”，于此指婆罗门众，多指秉持婆罗门教义者。此亦是出生婆罗门族的最终归依，而圣者则称为舍弃外来恶业者而称“婆罗门”。“耆宿”乃贵族婆罗门，而被称为耆宿婆罗门的，则是家中居住者，特别是部落贵族。耆宿与婆罗门兼称婆罗门耆宿。
Idāni yamatthaṃ te assosuṃ, taṃ dassetuṃ ‘‘samaṇo khalu, bho, gotamo’’tiādi vuttaṃ. Tattha samitapāpattā ‘‘samaṇo’’ti veditabbo. Vuttañhetaṃ – ‘‘samitāssa honti pāpakā akusalā dhammā’’tiādi (ma. ni. 1.434). Bhagavā ca anuttarena ariyamaggena sabbaso samitapāpo. Tenassa yathābhuccaguṇādhigatametaṃ nāmaṃ, yadidaṃ samaṇoti. Khalūti anussavatthe nipāto. Bhoti brāhmaṇajātikānaṃ jātisamudāgataṃ ālapanamattaṃ. Vuttampi cetaṃ ‘‘bhovādi nāma so hoti, sace hoti sakiñcano’’ti (dha. pa. 396). Gotamoti gottavasena bhagavato parikittanaṃ. Tasmā ‘‘samaṇo khalu, bho, gotamo’’ti samaṇo kira, bho, gotamagottoti ayamettha attho. Sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ. Sakyakulā pabbajitoti saddhāpabbajitabhāvaparidīpanaṃ. Kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva taṃ kulaṃ pahāya nekkhammādhigamasaddhāya pabbajitoti vuttaṃ hoti. Udapānaṃ tiṇassa ca bhusassa ca yāva mukhato pūresunti pānīyakūpaṃ tiṇena ca bhusena ca mukhappamāṇena vaḍḍhesuṃ, tiṇādīni pakkhipitvā kūpaṃ pidahiṃsūti attho.
现今，如实地听闻此事，要显示为“沙门果德玛”等诸名。彼处“沙门”应理解为清净罪恶、非善法之意。论述云：“清净者，罪恶不善法也。”世尊则以无上圣道，彻底清净诸恶业。由具足此种德行，称谓为“沙门”。“咖鲁”是语尾助词，表示婆罗门出身俗谈。因说“波”之类，意味着该名若存在则名存。果德玛之名由家族世袭得来，故曰“沙门波果德玛”，此义也。萨伽子孙现为圣者，披发出家，显示信心之出家。因某种戒除欲念，被认为舍弃尘世出家。俗传言“犁及草最多处有饮水井”，意指如以犁割断草及在草堆处筑井，井得保湿覆盖。
Tassa kira gāmassa bahi bhagavato āgamanamagge brāhmaṇānaṃ paribhogabhūto eko udapāno ahosi. Taṃ ṭhapetvā tattha sabbāni kūpataḷākādīni udakaṭṭhānāni tadā visukkhāni nirudakāni ahesuṃ. Atha thūṇeyyakā ratanattaye appasannā maccherapakatā bhagavato āgamanaṃ sutvā ‘‘sace samaṇo gotamo sasāvako imaṃ gāmaṃ pavisitvā dvīhatīhaṃ vaseyya, sabbaṃ imaṃ janaṃ attano vacane ṭhapeyya, tato brāhmaṇadhammo patiṭṭhaṃ na labheyyā’’ti tattha bhagavato avāsāya parisakkantā ‘‘imasmiṃ gāme aññattha udakaṃ natthi, amuṃ udapānaṃ aparibhogaṃ karissāma, evaṃ samaṇo gotamo sasāvako imaṃ gāmaṃ na pavisissatī’’ti sammantayitvā sabbe gāmavāsino sattāhassa udakaṃ gahetvā cāṭiādīni pūretvā udapānaṃ tiṇena ca bhusena ca pidahiṃsu. Tena vuttaṃ – ‘‘udapānaṃ tiṇassa ca bhusassa ca yāva mukhato pūresuṃ, ‘mā te muṇḍakā samaṇakā pānīyaṃ apaṃsū’’’ti.
果德玛世尊来访此村郊出入口处，婆罗门众中有一与水井有关之人，立此井处，诸水坑如今皆清净无水痕。乡村居民忧虑又喜，见鱼类聚集于水井处。因世尊至村，居民议论曰：“若沙门果德玛与弟子两日留此村，必能以语言宣扬教法，婆罗门法兴不得失。”遂奉诺请世尊住所。又因村中无其他水源，决定上下用水相互补给。存够一周水，清净且防盗。取水加草堆遮盖保护。因而有言“以水及草堆护持水井”。
Tattha muṇḍakā samaṇakāti muṇḍe ‘‘muṇḍā’’ti samaṇe ‘‘samaṇā’’ti vattuṃ vaṭṭeyya, te pana khuṃsanādhippāyena hīḷentā evamāhaṃsu. Māti paṭisedhe, mā apaṃsu mā piviṃsūti attho. Maggā okkammāti maggato apasakkitvā. Etamhāti yo udapāno tehi tathā kato, tameva niddisanto āha. Kiṃ pana bhagavā tesaṃ brāhmaṇānaṃ vippakāraṃ anāvajjitvā evamāha – ‘‘etamhā udapānā pānīyaṃ āharā’’ti, udāhu āvajjitvā jānantoti? Jānanto eva bhagavā attano buddhānubhāvaṃ pakāsetvā te dametvā nibbisevane kātuṃ evamāha, na pānīyaṃ pātukāmo. Tenevettha mahāparinibbānasutte viya ‘‘pipāsitosmī’’ti (dī. ni. 2.191) na vuttaṃ. Dhammabhaṇḍāgāriko pana satthu ajjhāsayaṃ ajānanto thūṇeyyakehi kataṃ vippakāraṃ ācikkhanto ‘‘idāni so, bhante’’tiādimāha.
关于称“秃沙门”，谓“秃”为“秃头”，“沙门”为“沙门”。此被族王压制，故有此言。意谓不要抵触，不可夺取，不可破坏。谓路径前行，指未曾离开正道。因该水掘井者之行为如是，指示之。世尊未曾教人取水作恶，故言“不喜饮水”。犹如大般涅槃经中，未说“我渴也”。因不解世尊真意，凡器具持有者，领悟错误后告知说：“现在啊，尊者！”
Tattha idānīti adhunā, amhākaṃ āgamanavelāyamevāti attho. Eso, bhante, udapānoti paṭhanti. Thero dvikkhattuṃ paṭikkhipitvā tatiyavāre ‘‘na kho tathāgatā tikkhattuṃ paccanīkā kātabbā, kāraṇaṃ diṭṭhaṃ bhavissati dīghadassinā’’ti mahārājadattiyaṃ bhagavato pattaṃ gahetvā udapānaṃ agamāsi. Gacchante there udapāne udakaṃ paripuṇṇaṃ hutvā uttaritvā samantato sandati, sabbaṃ tiṇaṃ bhusañca uplavitvā sayameva apagacchi. Tena ca sandamānena salilena uparūpari vaḍḍhantena tasmiṃ gāme sabbeva pokkharaṇīādayo jalāsayā visukkhā paripūriṃsu, tathā parikhākusubbhaninnādīni ca. Sabbo gāmappadeso mahoghena ajjhotthaṭo mahāvassakāle viya ahosi. Kumuduppalapadumapuṇḍarīkādīni jalajapupphāni tattha tattha ubbhijjitvā vikasamānāni udakaṃ sañchādiṃsu. Saresu haṃsakoñcacakkavākakāraṇḍavabakādayā e udakasakuṇikā vassamānā tattha tattha vicariṃsu. Thūṇeyyakā taṃ mahoghaṃ tathā uttarantaṃ samantato vīcitaraṅgasamākulaṃ pariyantato samuṭṭhahamānaṃ ruciraṃ pheṇabubbuḷakaṃ disvā acchariyabbhutacittajātā evaṃ sammantesuṃ ‘‘mayaṃ samaṇassa gotamassa udakupacchedaṃ kātuṃ vāyamimhā, ayaṃ pana mahogho tassa āgamanakālato paṭṭhāya evaṃ abhivaḍḍhati, nissaṃsayaṃ kho ayaṃ tassa iddhānubhāvo. Mahiddhiko hi so mahānubhāvo. Ṭhānaṃ kho panetaṃ vijjati, yathā yaṃ mahogho uṭṭhahitvā amhākaṃ gāmampi otthareyya. Handa mayaṃ samaṇaṃ gotamaṃ upasaṅkamitvā payirupāsitvā accayaṃ desentā khamāpeyyāmā’’ti.
此“此时”，即现代我等来访之意言。“这啊，尊者”，谓是水井。长老两次拒绝，第三次同意。说“佛陀不可三次呼唤，因长者显现”，王大手持世尊御赐之水而至水井。众长老赴水井，水井水充满且流遍四方，水草及干燥物漂浮。井中荷花芙蓉等水生鲜花开放，众水源皆净，四周环绕鸟鸣声响。此村四面处如大雨季节水盛之状。莲花、荷花、芙蓉等水花繁盛生长。天鹅、白鹭、翠鸟、孔雀及鹈鹕等水禽随季节嬉游。图那村众，人见水涨波涌泡沫，甚感奇异欢喜，言“我等要尝试水井开辟法，此水正因沙门果德玛来访而渐增，必为此人神通展现，伟大神通者也。此地确存，若水涨泛泛越及村庄。”遂谓“今我们敬礼前来近侍沙门果德玛，愿陀罗尼洁净言法。”
Te sabbeva ekajjhāsayā hutvā saṅghasaṅghī gaṇībhūtā gāmato nikkhamitvā yena bhagavā tenupasaṅkamiṃsu. Upasaṅkamitvā appekacce bhagavato pāde sirasā vandiṃsu, appekacce añjaliṃ paṇāmesuṃ, appekacce bhagavatā saddhiṃ sammodiṃsu, appekacce tuṇhībhūtā nisīdiṃsu, appekacce nāmagottaṃ sāvesuṃ. Evaṃ pana katvā sabbeva ekamantaṃ nisīditvā ‘‘idha mayaṃ, bho gotama, bhoto ceva gotamassa gotamasāvakānañca udakappaṭisedhaṃ kārayimha, amukasmiṃ udapāne tiṇañca bhusañca pakkhipimha. So pana udapāno acetanopi samāno sacetano viya bhoto guṇaṃ jānanto viya sayameva sabbaṃ tiṇaṃ bhusaṃ apanetvā suvisuddho jāto, sabbopi cettha ninnappadeso mahatā udakoghena paripuṇṇo ramaṇīyova jāto, udakūpajīvino sattā parituṭṭhā. Mayaṃ pana manussāpi samānā bhoto guṇe na jānimha, ye mayaṃ evaṃ akarimha, sādhu no bhavaṃ gotamo tathā karotu, yathāyaṃ mahogho imaṃ gāmaṃ na otthareyya, accayo no accagamā yathābālaṃ, taṃ no bhavaṃ gotamo accayaṃ paṭiggaṇhātu anukampaṃ upādāyā’’ti accayaṃ desesuṃ. Bhagavāpi ‘‘taggha tumhe accayo accagamā yathābālaṃ, taṃ vo mayaṃ paṭiggaṇhāma āyatiṃ saṃvarāyā’’ti tesaṃ accayaṃ paṭiggahetvā pasannacittataṃ ñatvā uttari ajjhāsayānurūpaṃ dhammaṃ desesi. Te bhagavato dhammadesanaṃ sutvā pasannacittā saraṇādīsu patiṭṭhitā bhagavantaṃ vanditvā padakkhiṇaṃ katvā pakkamiṃsu. Tesaṃ pana āgamanato puretaraṃyeva āyasmā ānando taṃ pāṭihāriyaṃ disvā acchariyabbhutacittajāto pattena pānīyaṃ ādāya bhagavato upanāmetvā taṃ pavattiṃ ārocesi. Tena vuttaṃ – ‘‘evaṃ, bhanteti kho āyasmā ānando’’tiādi.
众人心意一致，成为僧团具足敬意，从村中出发朝拜世尊。近前，或以头触足，或合掌礼敬，或同声称赞，或静思默坐，或记名号。皆于一处安坐，言“此地，世尊果德玛及其弟子举行水井保护法，草木均投入。此水虽无意识，却如明了世尊诸德，洁净无垢，四周好景，水井水生众生皆得安乐。我们虽为人，不能知世尊德行，但若我们以此法守护，愿果德玛也秉此法，使水不越村，愿不越者与我们同心，愿世尊心生慈悲护持。”世尊答：“尔等愿意不越村与我信誓相随，我今受之，未来亦守护。”随众意宣讲解说诸法。众等闻法，心生欢喜，归依三宝，绕佛行礼后离去。世尊之前已来到此地，长老阿难见此异迹，惊喜欢喜，取水献于世尊，叙说法事。叙云：“如是，世尊尊者阿难言”。
Tattha mukhato ovamitvāti sabbaṃ taṃ tiṇādiṃ mukhena chaḍḍetvā. Vissandanto maññeti pubbe dīgharajjukena udapānena ussiñcitvā gahetabbaudakogho bhagavato pattaṃ gahetvā therassa gatakāle mukhena vissandanto viya samatittiko kākapeyyo hutvā aṭṭhāsi. Idañca therassa gatakāle udakappavattiṃ sandhāya vuttaṃ. Tato paraṃ pana pubbe vuttanayena tasmiṃ gāme sakalaṃ ninnaṭṭhānaṃ udakena paripuṇṇaṃ ahosīti. Ayaṃ paniddhi na buddhānaṃ adhiṭṭhānena, nāpi devānubhāvena, atha kho bhagavato puññānubhāvena parittadesanatthaṃ rājagahato vesāligamane viya. Keci pana ‘‘thūṇeyyakānaṃ bhagavati pasādajananatthaṃ tesaṃ atthakāmāhi devatāhi kata’’nti. Apare ‘‘udapānassa heṭṭhā vasanakanāgarājā evamakāsī’’ti. Sabbaṃ taṃ akāraṇaṃ, yathā bhagavato puññānubhāvenayeva tathā udakuppattiyā paridīpitattā.
此处所谓从口中吐出，谓舍弃食物等一切物体于口外。起初，人们以为这是一种吐出，因为长老在临终时以口排泄水液，似乎成为穿越水面之呆笨猿猴。这里所说即是长老往生时以水流离身的情形。此前有言称那个村庄满是积水塘，广漠且水流充盈。这种积聚水流，并非凭佛陀的意愿，亦非天人感应，而是因佛陀功德感召，使如王舍城前往维萨离时自然形成。有些人说是由于众多众生对佛陀产生信心，神祇为其造福。另有人说水下有水龙王如此护持。但这一切皆非人为所为，乃佛陀的善力所感，水的自然聚合正佐证此理。
Etamatthaṃ viditvāti etaṃ adhiṭṭhānena vinā attanā icchitanipphattisaṅkhātaṃ atthaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.
知晓此义者，明白无此功德基础，自身所愿所成的事理。因洞悉诸事之根由，由此理趣导显，此偈应时而起。
Tattha kiṃ kayirā udapānena, āpā ce sabbadā siyunti yassa sabbakālaṃ sabbattha ca āpā ce yadi siyuṃ yadi upalabbheyyuṃ yadi ākaṅkhāmattapaṭibaddho, tesaṃ lābho, tena udapānena kiṃ kayirā kiṃ kareyya, kiṃ payojananti attho. Taṇhāya mūlato chetvā, kissa pariyesanaṃ careti yāya taṇhāya vinibaddhā sattā akatapuññā hutvā icchitālābhadukkhena vihaññanti, tassā taṇhāya mūlaṃ, mūle vā chinditvā ṭhito mādiso sabbaññubuddho kissa kena kāraṇena pānīyapariyesanaṃ, aññaṃ vā paccayapariyesanaṃ careyya. ‘‘Mūlato chettā’’tipi paṭhanti, taṇhāya mūlaṃ mūleyeva vā chedakoti attho. Atha vā mūlato chettāti mūlato paṭṭhāya taṇhāya chedako. Idaṃ vuttaṃ hoti – yo bodhiyā mūlabhūtamahāpaṇidhānato paṭṭhāya aparimitaṃ sakalaṃ puññasambhāraṃ attano acintetvā lokahitatthameva pariṇāmanavasena paripūrento mūlato pabhuti taṇhāya chettā, so taṇhāhetukassa icchitālābhassa abhāvato kissa kena kāraṇena udakapariyesanaṃ careyya, ime pana thūṇeyyakā andhabālā imaṃ kāraṇaṃ ajānantā evamakaṃsūti.
这里说以水流为何有用？假令水流常存，或常遭遇，或身怀期待，这些人所得利益为何？应当用水流做何用？究竟有何价值？断除渴爱之根，何故还要追求？被渴爱所缠绕之众生，无善根，沉沦于所愿之苦中而烦恼。断其渴爱之根，稳住者如痴迷者中多智者，理应不在水流或外物寻求利益。所谓断根，即斩断渴爱根本之意。亦或斩断根由以断渴爱。此意即：以菩提大神愿为根基，不计较自身善根积集，专注于利益众生的利益；如是断除渴爱，因渴爱所求无成，何故去寻求水或别的缘？然而多众生彼等如盲愚般不知此理。
Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。
10. Utenasuttavaṇṇanā10. 锅经注释
§70
70. Dasame rañño utenassāti utenassa nāma rañño, yo ‘‘vajjirājā’’tipi vuccati. Uyyānagatassāti uyyānakīḷanatthaṃ uyyānaṃ gatassa . Anādare hi idaṃ sāmivacanaṃ, ‘‘antepura’’nti pana padaṃ apekkhitvā sambandhepetaṃ sāmivacanaṃ hoti. Kālaṅkatānīti aggidaḍḍhāni hutvā matāni honti. Sāmāvatīpamukhānīti ettha kā panāyaṃ sāmāvatī, kathañca daḍḍhāti? Vuccate, bhaddavatiyaṃ seṭṭhino dhītā ghosakaseṭṭhinā dhītuṭṭhāne ṭhapitā pañcasataitthiparivārā rañño utenassa aggamahesī mettāvihārabahulā ariyasāvikā sāmāvatī nāma. Ayamettha saṅkhepo, vitthārato pana ādito paṭṭhāya sāmāvatiyā uppattikathā dhammapadavatthumhi (dha. pa. aṭṭha. 1.20 sāmāvatīvatthu) vuttanayena veditabbā. Māgaṇḍiyassa nāma brāhmaṇassa dhītā attano mātāpitūnaṃ –
第七十章称“王乌鐸，那名王，号为‘塔集王’。在园子里的意思为供娱园林。若轻慢此语，则称‘宫城’，属于后一种同义词。所谓火灾，即多火灾，灾害称此。所谓‘入城平地口’，此处之‘入城口’具体为何，如何为灾乃知？传说此地是贤者之主丰富多财宅院，其女由财主父女组成，其名萨摩维蒂。此处略说，详见《法句经》注疏中萨摩维蒂由来。名叫马干提耶婆罗门的女子，是依其父母所命。
‘‘Disvāna taṇhaṃ aratiṃ ragañca,
‘见于欲、嗔、贪、爱不测，
Nāhosi chando api methunasmiṃ;
即使有情欲、夫妻之乐亦不再存在；”
Kimevidaṃ muttakarīsapuṇṇaṃ,
为何这如释然满盈解脱之人，
Pādāpi naṃ samphusituṃ na icche’’ti. (su. ni. 841) –
连脚步也不愿与之相触呢。
Bhagavatā desitaṃ imaṃ gāthaṃ sutvā satthari baddhāghātā māgaṇḍiyā aparabhāge raññā utenena mahesiṭṭhāne ṭhapitā bhagavato kosambiṃ upagatabhāvaṃ, sāmāvatīpamukhānañca pañcannaṃ itthisatānaṃ upāsikābhāvaṃ ñatvā ‘‘āgato nāma samaṇo gotamo imaṃ nagaraṃ, dānissa kattabbaṃ jānissāmi, imāpi tassa upaṭṭhāyikā, imāsampi sāmāvatīpamukhānañca kattabbaṃ jānissāmī’’ti anekapariyāyehi tathāgatassa tāsañca anatthaṃ kātuṃ vāyamitvāpi asakkontī punekadivasaṃ raññā saddhiṃ uyyānakīḷaṃ gacchantī cūḷapitu sāsanaṃ pahiṇi ‘‘sāmāvatiyā pāsādaṃ gantvā dussakoṭṭhāgāratelakoṭṭhāgārāni vivarāpetvā dussāni telacāṭīsu temetvā thambhe veṭhetvā tā sabbā ekato katvā dvāraṃ pidahitvā bahi yantaṃ datvā daṇḍadīpikāhi gehe aggiṃ dadamāno otaritvā gacchatū’’ti.
听闻世尊所说此偈后，师长被缚斩断者，以及恶徒马甘迪娅，王室外方令王乌提那於大君王所立处，来到世尊所在的拘尸比城，见知沙马瓦蒂门口五位女信众缺席，便说：“此名释迦牟尼沙门已至此城，慈施应当举行；我必知其侍者，亦当照料拘尸比和沙马瓦蒂门口的事务。”诸多像此之语试图为如来等人谋利终不得力，翌日随王同行至乌达那球场，废弃小沙门教法，弃之：“前往沙马瓦蒂宫，拆毁恶舍及油仓，焚毁油灯，于门口阻绝，投入火中。”
Taṃ sutvā so pāsādaṃ abhiruyha koṭṭhāgārāni vivaritvā vatthāni telacāṭīsu temetvā thambhe veṭhetuṃ ārabhi. Atha naṃ sāmāvatīpamukhā itthiyo ‘‘kiṃ etaṃ cūḷapitā’’ti vadantiyo upasaṅkamiṃsu. ‘‘Ammā, rājā daḷhikammatthāya ime thambhe telapilotikāhi bandhāpeti , rājagehe nāma suyuttaduyuttaṃ dujjānaṃ, mā me santike hothā’’ti vatvā tā āgatā gabbhesu pavesetvā dvārāni pidahitvā bahi yantakaṃ datvā ādito paṭṭhāya aggiṃ dento otari. Sāmāvatī tāsaṃ ovādaṃ adāsi, ‘‘ammā, anamatagge saṃsāre vicarantīnaṃ evameva agginā jhāmattabhāvānaṃ buddhañāṇenapi paricchedo na sukaro, appamattā hothā’’ti. Tā satthu santike dhammaṃ sutvā adhigataphalāya viññātasāsanāya khujjuttarāya ariyasāvikāya sekkhapaṭisambhidāpattāya satthārā desitaniyāmeneva dhammaṃ desentiyā santike sotāpattiphalassa adhigatā antarantarā kammaṭṭhānamanasikārena yuttappayuttā gehe jhāyante vedanāpariggahakammaṭṭhānaṃ manasi karontiyo kāci dutiyaphalaṃ, kāci tatiyaphalaṃ pāpuṇitvā kālamakaṃsu. Atha bhikkhū kosambiyaṃ piṇḍāya carantā taṃ pavattiṃ ñatvā pacchābhattaṃ bhagavato ārocetvā tāsaṃ abhisamparāyaṃ pucchiṃsu. Bhagavā ca tāsaṃ ariyaphalādhigamaṃ bhikkhūnaṃ abhāsi. Tena vuttaṃ – ‘‘tena kho pana samayena rañño utenassa…pe… anipphalā kālaṅkatā’’ti.
忆此言后，彼人登宫拆毁油仓，焚油灯，阻门矗立。沙马瓦蒂门口妇人们问：“何为此小沙门举止？”答曰：“王因恼怒，用油脂封堵门扇，贼寇聚集于王宫，不愿为我辈所见。”遂入妊妇间，门扉被封，道路阻绝，成火狱。沙马瓦蒂妇人告诫：“迸流三界之中，行者如是纵火之人，因佛慧难以断尽，宜戒慎。”妇人们于佛所闻法，得到开启果实，对义理通达，非凡聋哑婆罗门，正是初学圣徒，秉修以证入流果，日夜于家中禅定，心念观受发趣，得第二、第三果位，终期满足。后比库等人游乞拘尸比，知此事引发，晚饭后告知世尊，并请教。世尊告戒诸比库得圣果之人说：“当时乌提那王……犯时无益，污辱时局。”
Tattha anipphalāti na nipphalā, sampattasāmaññaphalā eva kālaṅkatā. Tā pana phalāni paṭilabhantiyo sāmāvatiyā –
此处云无果，不是无果报，乃指不真实之果报，依现住之共果报污秽。彼果报因得自沙马瓦蒂，
‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;
故曰：“起行、出门，依佛法修习；
Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.
『砥砺吧，猛虎般的军队，不堕入如象入囚笼一般的境地。』
‘‘Yo imasmiṃ dhammavinaye, appamatto vihassati;
『在此法教律中，谁勤勉专注修行，
Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī’’ti. (saṃ. ni. 1.185; netti. 29) –
舍弃生死轮回，将令苦难结束。』（摘自《相应部·尼柯耶》1.185；《净行论》29） —
Gāthāhi ovadiyamānā vedanāpariggahakammaṭṭhānaṃ manasi karontiyo vipassitvā dutiyatatiyaphalāni paṭilabhiṃsu. Khujjuttarā pana āyusesassa atthitāya, pubbe tādisassa kammassa akatattā ca tato pāsādato bahi ahosi. ‘‘Dasayojanantare pakkāmī’’ti ca vadanti. Atha bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, ananucchavikaṃ vata ariyasāvikānaṃ evarūpaṃ maraṇa’’nti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte , ‘‘bhikkhave, yadipi tāsaṃ imasmiṃ attabhāve ayuttaṃ, pubbe katakammassa pana yuttameva tāhi laddha’’nti vatvā tehi yācito atītaṃ āhari.
闻此偈语，身心痛苦之业所缘行处者，深思察究，得二、三果位。因寿命稍短，过去此类业未尽，故此处净土外有留滞。人言：『将至十由旬外。』之后比库辩说法会，言『朋友们，非连续断灭，是圣者断灭如是死。』世尊莅临，问道：『此时坐于说法处者是谁？』答曰：『比库们，此中断灭者，皆此生所不相应，然与过去所造业理理相称，此点已由彼人请求，故得此生命之延。』世尊言毕，虽言彼已带过去，但仍现于此。
Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente aṭṭha paccekabuddhā rañño nivesane nibaddhaṃ bhuñjanti. Pañcasatā itthiyo te upaṭṭhahanti. Tesu satta janā himavantaṃ gacchanti, eko nadītīrasamīpe ekasmiṃ tiṇagahane samāpattiyā nisīdati. Athekadivasaṃ rājā paccekabuddhesu gatesu tāhi itthīhi saddhiṃ udakakīḷaṃ kīḷitukāmo tattha gato. Tā itthiyo divasabhāgaṃ udake kīḷitvā sītapīḷitā visibbitukāmā taṃ tiṇagahanaṃ upari visukkhatiṇasañchannaṃ ‘‘tiṇarāsī’’ti saññāya parivāretvā aggiṃ datvā tiṇesu jhāyitvā patantesu paccekabuddhaṃ disvā ‘‘rañño paccekabuddho jhāyati, taṃ rājā ñatvā amhe nāsessati, sudaḍḍhaṃ naṃ karissāmā’’ti sabbā ito cito ca dāruādīni āharitvā tassa upari rāsiṃ katvā ālimpetvā ‘‘idāni jhāyissatī’’ti pakkamiṃsu. Tā paṭhamaṃ asañcetanikā hutvā idāni kammunā bajjhiṃsu. Paccekabuddhaṃ pana antosamāpattiyaṃ sace dārūnaṃ sakaṭasahassampi āharitvā ālimpentā usumākāramattampi gāhetuṃ na sakkonti, tasmā so sattame divase uṭṭhāya yathāsukhaṃ agamāsi. Tā tassa kammassa katattā bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena attabhāvasate imināva niyāmena gehe jhāyamāne jhāyiṃsu. Idaṃ tāsaṃ pubbakammaṃ.
昔时巴拉那西城，有梵天达特治理国土，八位辟支佛居宫中享用，五百女眷服侍。其中七人欲往喜玛拉雅山。一人在河岸草堂之中，因缘而入定。一日王怀欲与辟支佛同侍其女游水，该女侍们日间戏水，因寒而登草堂，覆以细枝叶，覆盖草堆，称为“草堆”，围起火堆，烧草中入定者，欲令其昏迷后堕落。看见辟支佛入定，知王辟支佛正禅定，誓言此事止于此，诸人即取木柴等烧火，覆于其上曰：“今宜禅定吧！”初时不觉，遂作业害。辟支佛入内部安住，若运千车木柴亦不能伤及，故第七天复起，随意离去。因是业所致，历经千万乃至千万千万年，受地狱报，应此业力结果，于家中禅定中修习彼果。此为彼等过去业。
Yasmā pana te imasmiṃ attabhāve ariyaphalāni sacchākaṃsu, ratanattayaṃ payirupāsiṃsu, tasmā tattha anāgāminiyo suddhāvāsesu upapannā, itarā kāci tāvatiṃsesu, kāci yāmesu, kāci tusitesu, kāci nimmānaratīsu, kāci paranimmitavasavattīsu upapannā.
既然他们在此生命中得见圣果，护持宝藏，故有阿那含等纯净境界得生此处，另有天人居于他游诸天，或夜叉，或湿婆，或魔界，或他变化趣天皆得生焉。
Rājāpi kho uteno ‘‘sāmāvatiyā gehaṃ kira jhāyatī’’ti sutvā vegena āgacchantopi taṃ padesaṃ tāsu daḍḍhāsuyeva sampāpuṇi. Āgantvā pana gehaṃ nibbāpetvā uppannabalavadomanasso māgaṇḍiyāya tathā kāritabhāvaṃ upāyena ñatvā ariyasāvikāsu katāparādhakammunā codiyamāno tassā rājāṇaṃ kāresi saddhiṃ ñātakehi. Evaṃ sā saparijanā samittabandhavā anayabyasanaṃ pāpuṇi.
国王乌提耶诺听闻『据说在沙摩梵提家中有人修习禅定』后，即刻赶赴该地，恰如急速赶至扑捉猎物一般，真正抵达时。到家后，他使家中平息安静，识得由贪嗔等产生之恶感及病苦之存在的缘故，于是了解到玛甘迪雅依仗邪恶行为所犯的过失，便在资深圣弟子们的指导下发起教化，连同亲族共同对该国王施以劝导。由此，该女与其家属、朋友及亲戚等，远离了恶行。
Etamatthaṃviditvāti etaṃ sāmāvatīpamukhānaṃ tāsaṃ itthīnaṃ aggimhi anayabyasanāpattihetuṃ, māgaṇḍiyāya ca samittabandhavāya rājāṇāya anayabyasanāpattinimittaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.
由于以上缘由，故此该女为沙摩梵提地区女性中远离恶行务致安乐之首领，并且由玛甘迪雅及其亲属与国王作为缘由，清楚了导致恶行之因，故在此以此切要义理为指引，宣说了此偈。
Tattha mohasambandhano loko, bhabbarūpova dissatīti yo idha sattaloko bhabbarūpova hetusampanno viya hutvā dissati, sopi mohasambandhano mohena paliguṇṭhito attahitāhitaṃ ajānanto hite na paṭipajjati, ahitaṃ dukkhāvahaṃ bahuñca apuññaṃ ācināti. ‘‘Bhavarūpova dissatī’’tipi pāṭho. Tassattho – ayaṃ loko mohasambandhano mohena paliguṇṭhito, tato eva bhavarūpova sassatasabhāvo viyassa attā dissati, ajarāmaro viya upaṭṭhāti, yena pāṇātipātādīni akattabbāni karoti.
此处，世间为愚痴所缠绕，如腐烂之物显现一般。所谓此处七重世界，犹如腐烂之物般因各种缘起而显现，但同时亦因愚痴相缠染，不知利害而行不利自身、不利他人的事，导致诸多痛苦及无功德之果报。如『显现为有部』经文揭示，此处所说之世间即被愚痴所缠绕，乃至显现出轮回生死般不灭身，似乎老死之苦常在身边，由此致使杀生等恶行无法绝除。
Upadhibandhanobālo, tamasā parivārito. Sassatoriva khāyatīti na kevalañca mohasambandhano eva, apica kho upadhibandhanopi ayaṃ andhabālaloko avijjātamasā parivārito. Idaṃ vuttaṃ hoti – yena ñāṇena aviparītaṃ kāme ca khandhe ca ‘‘aniccā dukkhā vipariṇāmadhammā’’ti passeyya, tassa abhāvato yasmā bālo andhaputhujjano aññāṇatamasā samantato parivārito nivuto, tasmā so kāmūpadhi kilesūpadhi khandhūpadhīti imesaṃ upadhīnaṃ vasena ca upadhibandhano, tato eva cassa sopadhissa passato sassato viya nicco sabbakālabhāvī viya khāyati. ‘‘Asassatiriva khāyatī’’tipi pāṭho. Tassattho – attā sabbakālaṃ vijjati upalabbhatīti añño asassati aniccoti lokassa so upadhi micchābhinivesavasena ekadeso viya khāyati, upaṭṭhahatīti attho. Rakāro hi padasandhikaro. Passato natthi kiñcananti yo pana saṅkhāre pariggahetvā aniccādivasena vipassati, tasseva vipassanāpaññāsahitāya maggapaññāya yathābhūtaṃ passato jānato paṭivijjhato rāgādikiñcanaṃ natthi, yena saṃsāre bajjheyya. Tathā apassanto eva hi avijjātaṇhādiṭṭhiādibandhanehi saṃsāre baddho siyāti adhippāyo.
愚痴为束缚之锁，亦被无明所包围。腐烂犹如枯败，如非仅为愚痴所缠绕，此愚痴及束缚者亦被无明之暗所笼罩。对此有如是说：唯有智慧觉知真实之无常、苦、变化法在五蕴与欲中，方能了知因果之无常。相反地，无知如盲童，全然被无明遮蔽，陷入贪欲、烦恼与五蕴此三重束缚之中，此束缚即此三者之集合。因见此束缚，虽有所觉者亦如永恒现象般衰败消耗。又如『如同非腐烂般崩坏』之句意，此处指恒存之我为自我显现，误解为不变而执着于虚妄的我相，如同连接词之作用，虽无形而无时无刻不断生起幻象。如若实践者以无常等真实法观智慧精进，深入见知断欲爱烦恼，真实认识此生死轮回则不再受其惑；反之，若不见如实，则仍被无明、渴爱等束缚困住，成为受业而不解脱之类存在。
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