8. Pāṭaligāmiyavaggo
8. Pāṭaligāmiyavaggo8. 巴嗒厘村品
1. Paṭhamanibbānapaṭisaṃyuttasuttavaṇṇanā1. 第一涅槃相应经注释
§71
71. Pāṭaligāmiyavaggassa paṭhame nibbānapaṭisaṃyuttāyāti amatadhātusannissitāya asaṅkhatadhātuyā pavedanavasena pavattāya. Dhammiyā kathāyāti dhammadesanāya. Sandassetīti sabhāvasarasalakkhaṇato nibbānaṃ dasseti. Samādapetīti tameva atthaṃ te bhikkhū gaṇhāpeti. Samuttejetīti tadatthagahaṇe ussāhaṃ janento tejeti joteti. Sampahaṃsetīti nibbānaguṇehi sammadeva sabbappakārehi toseti.
第一章巴达里加米雅分中，称为「涅槃相应」，意指依托于不生不灭的法界，以无为法为所说而展开。所谓法语，指正法的说法。显现者，因涅槃是自然法的根本特征而现显其义。劝勉，即比库们采纳这一义理。激发，是说在领悟此义时激起热诚，引起振奋光耀。喜悦，是指由涅槃之德以正当且全面的方式而生的欢喜满足。
Atha vā sandassetīti ‘‘so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggā taṇhakkhayo virāgo nirodho’’tiādinā (ma. ni. 1.281; 2.337; mahāva. 8) nayeneva sabbathā tena tena pariyāyena tesaṃ tesaṃ ajjhāsayānurūpaṃ sammā dasseti. Samādapetīti ‘‘iminā ariyamaggena taṃ adhigantabba’’nti adhigamapaṭipadāya saddhiṃ tattha bhikkhū ninnapoṇapabbhāre karonto sammā ādapeti gaṇhāpeti. Samuttejetīti etaṃ dukkaraṃ durabhisambhavanti ‘‘mā sammāpaṭipattiyaṃ pamādaṃ antarāvosānaṃ āpajjatha, upanissayasampannassa vīriyavato nayidaṃ dukkaraṃ, tasmā sīlavisuddhiādivisuddhipaṭipadāya uṭṭhahatha ghaṭayatha vāyameyyāthā’’ti nibbānādhigamāya ussāheti, tattha vā cittaṃ vodapeti. Sampahaṃsetīti ‘‘madanimmadano pipāsavinayo ālayasamugghāto’’ti (a. ni. 4.34; itivu. 90), rāgakkhayo dosakkhayo mohakkhayoti (saṃ. ni. 4.367; itivu. 44), asaṅkhatanti (saṃ. ni. 4.367), amatañca santantiādinā ca anekapariyāyena (saṃ. ni. 4.409) nibbānānisaṃsappakāsanena tesaṃ bhikkhūnaṃ cittaṃ tosento hāsento sampahaṃseti samassāseti.
或者说，称为显现者，是由「断除一切行、斩断一切烦恼、断绝渴爱、厌离、止息」等文句（例如中部经典1.281、2.337、大本经8经）以此方便法门，于各种不同说法和不同观念背景，依其现成的含义，正当地加以示现。劝勉，是指通过这条圣贤之路，应当获得彼果，于此修行之路，比库们同心努力，摈弃懈怠，正当激励、采纳。激发，则称此修道难行且难以成就，劝戒勿因不善行而堕反，吾人应立刻起身、奋发用功，调伏身心，专注修持涅槃果。喜悦，为涅槃诸德所生之安乐喜悦，断除贪欲、嗔恨和愚痴，如大毗婆沙等经典（相应部尼柯耶4.34等）多有说法，此为涅槃证成的充分引发心喜。
Tedhāti te idha. Aṭṭhiṃ katvāti ‘‘atthi kiñci ayaṃ no attho adhigantabbo’’ti evaṃ sallakkhetvā tāya desanāya atthikā hutvā. Manasi katvāti citte ṭhapetvā anaññavihitā taṃ desanaṃ attano cittagatameva katvā. Sabbaṃ cetaso samannāharitvāti sabbena kārakacittena ādito paṭṭhāya yāva pariyosānā desanaṃ āvajjetvā, taggatameva ābhogaṃ katvāti attho. Atha vā sabbaṃ cetaso samannāharitvāti sabbasmā cittato desanaṃ sammā anu anu āharitvā. Idaṃ vuttaṃ hoti – desentassa yehi cittehi desanā katā, sabbasmā cittato pavattaṃ desanaṃ bahi gantuṃ adento sammā aviparītaṃ anu anu āharitvā attano cittasantānaṃ āharitvā yathādesitadesitaṃ desanaṃ suṭṭhu upadhāretvā. Ohitasotāti avahitasotā, suṭṭhu upitasotā. Ohitasotāti vā avikkhittasotā. Tameva upalabbhamānopi hi savane avikkhepo satisaṃvaro viya cakkhundriyādīsu sotindriyepi vattumarahatīti. Ettha ca ‘‘aṭṭhiṃ katvā’’tiādīhi catūhipi padehi tesaṃ bhikkhūnaṃ tapparabhāvato savane ādaradīpanena sakkaccasavanaṃ dasseti.
「此处是说」者，即指出「这有某种利益，理应得成」的含义，借此预示本说法为要义。内心体认，是指在心中安立，专注于此所说义理，增长无余。全面具足心意，意指由完整不偏之心，以始至终摄纳法义，以令言说成效显然。又或称为「由全部心力具足」，即以无漏之心，循序渐进引摄整个教义。此谓是说——说法者于心所成者，悉数由整体心灵，依序正确兼收，涵摄自身之心流，善护所说教义，令其得以善持。善取听者，所言即为真取，安稳持闻，无背离也。此处「这有」等四字句，以此对比，可说明比库们于修习时专注之精微，以激发听闻时之尊重和欢喜。
Etamatthaṃ viditvāti etaṃ tesaṃ bhikkhūnaṃ tassā nibbānapaṭisaṃyuttāya dhammakathāya savane ādarakāritaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ nibbānassa tabbidhuradhammadesanāmukhena paramatthato vijjamānabhāvavibhāvanaṃ udānaṃ udānesi.
知此义者，谓比库等于此涅槃相应的法说听闻时，敬重不懈，周全通达。于是世尊以此赞叹，称为顶礼赞叹，谓此乃涅槃之法义深义真谛之弘扬。如是此处为极乐赞叹，甚深涅槃法义之颂歌。
Tattha atthīti vijjati, paramatthato upalabbhatīti attho. Bhikkhaveti tesaṃ bhikkhūnaṃ ālapanaṃ. Nanu ca udānaṃ nāma pītisomanassasamuṭṭhāpito vā dhammasaṃvegasamuṭṭhāpito vā dhammapaṭiggāhakanirapekkho udāhāro, tathā ceva ettakesu suttesu āgataṃ, idha kasmā bhagavā udānento te bhikkhū āmantesīti? Tesaṃ bhikkhūnaṃ saññāpanatthaṃ. Nibbānapaṭisaṃyuttañhi bhagavā tesaṃ bhikkhūnaṃ dhammaṃ desetvā nibbānaguṇānussaraṇena uppannapītisomanassā udānaṃ udānesi. Idha nibbānavajjo sabbo sabhāvadhammo paccayāyattavuttikova upalabbhati, na paccayanirapekkho. Ayaṃ pana nibbānadhammo katamapaccaye upalabbhatīti tesaṃ bhikkhūnaṃ cetoparivitakkamaññāya te ca saññāpetukāmo ‘‘atthi, bhikkhave, tadāyatana’’ntiādimāha, na ekantatova te paṭiggāhake katvāti veditabbaṃ. Tadāyatananti taṃ kāraṇaṃ. Dakāro padasandhikaro. Nibbānañhi maggaphalañāṇādīnaṃ ārammaṇapaccayabhāvato rūpādīni viya cakkhuviññāṇādīnaṃ ārammaṇapaccayabhūtānīti kāraṇaṭṭhena ‘‘āyatana’’nti vuccati. Ettāvatā ca bhagavā tesaṃ bhikkhūnaṃ asaṅkhatāya dhātuyā paramatthato atthibhāvaṃ pavedesi.
「其处所谓义」谓存有意义，且以究竟之理得觉知此义。「比库」者，谓彼等比库之辩说。「而观此赞叹」者，或为喜乐欢欣，或为闻法生起的法敬之欣慰，超越世俗信解。如是诸经文中，世尊为何僧众称赞？意在示现诸比库于涅槃相应法之真切精进欢喜，以及对此法理所生之解脱之证信欣慰。涅槃是悉皆因缘之有为法中超越因缘之无因缘法，诸比库依此解钩为乐，故显此意。谓涅槃之性质非无因缘，乃因诸修行清净具足故显相称之果义，非无缘而起，故称缘（该处「他所缘」义）地。此处称涅槃之缘为「境界」，用以解释缘起中所说境界义。如是世尊借无为法之实相，解释给比库们的究竟义理。
Tatrāyaṃ dhammanvayo – idha saṅkhatadhammānaṃ vijjamānattā asaṅkhatāyapi dhātuyā bhavitabbaṃ tappaṭipakkhattā sabhāvadhammānaṃ. Yathā hi dukkhe vijjamāne tappaṭipakkhabhūtaṃ sukhampi vijjatiyeva , tathā uṇhe vijjamāne sītampi vijjati, pāpadhammesu vijjamānesu kalyāṇadhammāpi vijjanti eva. Vuttañcetaṃ –
此乃法之连贯——于此处，有为法之认识，同时亦当以无为法为所体证，谓二者相互对立犹如世俗感受苦苦时复有乐之感，受热时亦感寒，恶法中亦生善法。总之此说说明世尊对有为法中无为法之法理划分，以及二者相对现象之道理阐述。
‘‘Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati;
『正如人们知道痛苦，快乐也同样存在，』
Evaṃ bhave vijjamāne, vibhavopi icchitabbako.
『同样，在有生死流转时，也应渴求解脱自由。』
‘‘Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ;
『正如人们在热时知道，有另一种凉爽存在，』
Evaṃ tividhaggi vijjante, nibbānaṃ icchitabbakaṃ.
『同样，认识三种火焰的人，应当渴望涅槃。』
‘‘Yathāpi pāpe vijjante, kalyāṇamapi vijjati;
『正如恶行中人知道善行也存在，』
Evameva jāti vijjante, ajātimapi icchitabbaka’’ntiādi. (bu. vaṃ. 2.10-12) –
『同样，人们在生死中，也应渴求无生之境。』
Apica nibbānassa paramatthato atthibhāvavicāraṇaṃ parato āvibhavissati.
此外，涅槃在究竟真实意义上必将显现其存在的本质。
Evaṃ bhagavā asaṅkhatāya dhātuyā paramatthato atthibhāvaṃ sammukhena dassetvā idāni tabbidhuradhammāpohanamukhenassa sabhāvaṃ dassetuṃ, ‘‘yattha neva pathavī na āpo’’tiādimāha. Tattha yasmā nibbānaṃ sabbasaṅkhāravidhurasabhāvaṃ yathā saṅkhatadhammesu katthaci natthi, tathā tatthapi sabbe saṅkhatadhammā. Na hi saṅkhatāsaṅkhatadhammānaṃ samodhānaṃ sambhavati. Tatrāyaṃ atthavibhāvanā – yattha yasmiṃ nibbāne yassaṃ asaṅkhatadhātuyaṃ neva kakkhaḷalakkhaṇā pathavīdhātu atthi, na paggharaṇalakkhaṇā āpodhātu, na uṇhalakkhaṇā tejodhātu, na vitthambhanalakkhaṇā vāyodhātu atthi. Iti catumahābhūtābhāvavacanena yathā sabbassapi upādārūpassa abhāvo vutto hoti tannissitattā. Evaṃ anavasesato kāmarūpabhavassa tattha abhāvo vutto hoti tadāyattavuttibhāvato. Na hi mahābhūtanissayena vinā pañcavokārabhavo ekavokārabhavo vā sambhavatīti.
世尊如是示现了无为法的究竟真实意义，亲自在面前表示：「其处既无地也无水」等。因涅槃的本质是超越一切造作法中所未曾出现的，因此虽非造作法，然诸造作法皆从非涅槃而生。造作的法与非造作的法无复相应。此即对义理的阐述：涅槃中无有如地元素的坚硬性，无水元素的流动性，无火元素的热性，无风元素的推动性。借用四大缺乏的说法，如此说明所有依五蕴生起的色法皆无自体。由此又进一步指出，欲界色法的生起也无依存于四大。若无四大基础，则不可能生起任何一法。此中分析逐一根除一切大元素的存在，显示其根本不存在，因而涅槃表达了对所有造作色相的绝对缺失和非依存性。
Idāni arūpasabhāvattepi nibbānassa arūpabhavapariyāpannānaṃ dhammānaṃ tattha abhāvaṃ dassetuṃ, ‘‘na ākāsānañcāyatanaṃ…pe… na nevasaññānāsaññāyatana’’nti vuttaṃ. Tattha na ākāsānañcāyatananti saddhiṃ ārammaṇena kusalavipākakiriyabhedo tividhopi ākāsānañcāyatanacittuppādo natthīti attho. Sesesupi eseva nayo. Yadaggena ca nibbāne kāmalokādīnaṃ abhāvo hoti, tadaggena tattha idhalokaparalokānampi abhāvoti āha – ‘‘nāyaṃ loko na paraloko’’ti. Tassattho – yvāyaṃ ‘‘itthattaṃ diṭṭhadhammo idhaloko’’ti ca laddhavohāro khandhādiloko, yo ca ‘‘tato aññathā paro abhisamparāyo’’ti ca laddhavohāro khandhādiloko, tadubhayampi tattha natthīti. Na ubho candimasūriyāti yasmā rūpagate sati tamo nāma siyā, tamassa ca vidhamanatthaṃ candimasūriyehi vattitabbaṃ. Sabbena sabbaṃ pana yattha rūpagatameva natthi, kuto tattha tamo. Tamassa vā vidhamanā candimasūriyā, tasmā candimā sūriyo cāti ubhopi tattha nibbāne natthīti attho. Iminā ālokasabhāvataṃyeva nibbānassa dasseti.
现在在无色法的层面，涅槃也以无色法灭尽的现象表明其不存在：「无空无界……无无色无想处」等是常言。此处指三种无色境界中不生起与接触对应的心识，即无色界三空无所有三处各无其相，这也展示了空无对心识生起的断绝状态。余诸义也同理。涅槃中既然欲界等有色界不存在，故称「无此世界无彼世界」；此中「此界已见本性为法」等世界名起於五蕴，而「彼界乃他异通达」等为其对立，两者在涅槃皆不复存。又非日月两个天体相对昼夜，因有色法存时，名为夜；昼夜两相因日月以相互照应得以成立；未见色法时则无昼夜对立。昼夜相互依存，故在涅槃中两者俱无。从光明方面显现涅槃之本质。
Ettāvatā ca anabhisametāvīnaṃ bhikkhūnaṃ anādimatisaṃsāre supinantepi ananubhūtapubbaṃ paramagambhīraṃ atiduddasaṃ saṇhasukhumaṃ atakkāvacaraṃ accantasantaṃ paṇḍitavedanīyaṃ atipaṇītaṃ amataṃ nibbānaṃ vibhāvento paṭhamaṃ tāva ‘‘atthi, bhikkhave, tadāyatana’’nti tassa atthibhāvā tesaṃ aññāṇādīni apanetvā ‘‘yattha neva pathavī …pe… na ubho candimasūriyā’’ti tadaññadhammāpohanamukhena taṃ vibhāveti dhammarājā. Tena pathavīādisabbasaṅkhatadhammavidhurasabhāvā yā asaṅkhatā dhātu, taṃ nibbānanti dīpitaṃ hoti. Tenevāha, ‘‘tatrāpāhaṃ, bhikkhave, neva āgatiṃ vadāmī’’ti.
如此清净安稳、无畏无忧的比库们虽处无为无生无灭的无始轮回中未曾体验过、极为深远微妙难思的无上涅槃，第一个阶位说：“有，尊者们，是该处境”。此处之义靠破了无明分别：「其处无地………两曜皆无」的教示得显，而此教义由法王世尊示现。由此揭示，包含地等一切造作大元素皆不在的无为法体即为涅槃。世尊亦说：“尊者们，我在此地不称无来处”。
Tattha tatrāti tasmiṃ. Apisaddo samuccaye. Ahaṃ, bhikkhave, yattha saṅkhārapavatte kutoci kassaci āgatiṃ na vadāmi yathāpaccayaṃ tattha dhammamattassa uppajjanato. Evaṃ tasmimpi āyatane nibbāne kutoci āgatiṃ āgamanaṃ neva vadāmi āgantabbaṭṭhānatāya abhāvato. Na gatinti katthaci gamanaṃ na vadāmi gantabbaṭṭhānatāya abhāvato. Na hi tattha sattānaṃ ṭhapetvā ñāṇena ārammaṇakaraṇaṃ āgatigatiyo sambhavanti, nāpi ṭhiticutūpapattiyo vadāmi. ‘‘Tadāpaha’’ntipi pāḷi. Tassattho – tampi āyatanaṃ gāmantarato gāmantaraṃ viya na āgantabbatāya na āgati, na gantabbatāya na gati, pathavīpabbatādi viya apatiṭṭhānatāya na ṭhiti, apaccayattā vā uppādābhāvo, tato amatasabhāvattā cavanābhāvo, uppādanirodhābhāvato ceva tadubhayaparicchinnāya ṭhitiyā ca abhāvato na ṭhitiṃ na cutiṃ na upapattiṃ vadāmi. Kevalaṃ pana taṃ arūpasabhāvattā apaccayattā ca na katthaci patiṭṭhitanti appatiṭṭhaṃ. Tattha pavattābhāvato pavattappaṭipakkhato ca appavattaṃ. Arūpasabhāvattepi vedanādayo viya kassacipi ārammaṇassa anālambanato upatthambhanirapekkhato ca anārammaṇameva taṃ ‘‘āyatana’’nti vuttaṃ nibbānaṃ. Ayañca evasaddo appatiṭṭhameva appavattamevāti padadvayenapi yojetabbo . Esevanto dukkhassāti yadidaṃ ‘‘appatiṭṭha’’ntiādīhi vacanehi vaṇṇitaṃ thomitaṃ yathāvuttalakkhaṇaṃ nibbānaṃ, eso eva sakalassa vaṭṭadukkhassa anto pariyosānaṃ tadadhigame sati sabbadukkhābhāvato. Tasmā ‘‘dukkhassa anto’’ti ayameva tassa sabhāvoti dasseti.
此处所说「此处」指示那一点。积聚成杂处不立可信。吾等不说在造作堆集中某处有来处，因缘尚未生起法亦无定方位。故在该无色处，无论如何皆无来去进退，无立足点。因缺乏立足使得无心识缘生或转变可能，亦无入定或出定可言。 「此处不来去」之义，《巴利文》言曰「Tadāpaha」。据此，即使无色处如乡村间横过不设来退，无停留无生起无灭绝。那片无生常住的无为法亦缺乏依存，故无生无灭无离处。唯独此无色法体无依存故无定着。故于无色中，痛苦等感受亦不累及，无所依，涅槃因此名为「境界」——即无来去无生灭故。此声辞以双重义涵说明涅槃既不立也不转，是痛苦的终止，彼无漏义已具。
Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释完毕。
2. Dutiyanibbānapaṭisaṃyuttasuttavaṇṇanā2. 第二涅槃相应经注释
§72
72. Dutiye imaṃ udānanti imaṃ nibbānassa pakatiyā gambhīrabhāvato duddasabhāvadīpanaṃ udānaṃ udānesi. Tattha duddasanti sabhāvagambhīrattā atisukhumasaṇhasabhāvattā ca anupacitañāṇasambhārehi passituṃ na sakkāti duddasaṃ. Vuttañhetaṃ – ‘‘tañhi te, māgaṇḍiya, ariyaṃ paññācakkhu natthi, yena tvaṃ ārogyaṃ jāneyyāsi, nibbānampi passeyyāsī’’ti (ma. ni. 2.218). Aparampi vuttaṃ – ‘‘idampi kho ṭhānaṃ duddasaṃ, yadidaṃ sabbasaṅkhārasamatho’’tiādi (mahāva. 8; ma. ni. 1.281; 2.337). Anatanti rūpādiārammaṇesu, kāmādīsu ca bhavesu namanato tanninnabhāvena pavattito sattānañca tattha namanato taṇhā natā nāma, natthi ettha natāti anataṃ, nibbānanti attho. ‘‘Ananta’’ntipi paṭhanti, niccasabhāvattā antavirahitaṃ, acavanadhammaṃ nirodhaṃ amatanti attho. Keci pana ‘‘ananta’’nti padassa ‘‘appamāṇa’’nti atthaṃ vadanti. Ettha ca ‘‘duddasa’’nti iminā paññāya dubbalīkaraṇehi rāgādikilesehi cirakālabhāvitattā sattānaṃ apaccayabhāvanā na sukarāti nibbānassa kicchena adhigamanīyataṃ dasseti. Na hi saccaṃ sudassananti imināpi tamevatthaṃ pākaṭaṃ karoti. Tattha saccanti nibbānaṃ. Tañhi kenaci pariyāyena asantasabhāvābhāvato ekanteneva santattā aviparītaṭṭhena saccaṃ. Na hi taṃ sudassanaṃ na sukhena passitabbaṃ, sucirampi kālaṃ puññañāṇasambhāre samānentehipi kasireneva samadhigantabbato. Tathā hi vuttaṃ bhagavatā – ‘‘kicchena me adhigata’’nti (mahāva. 8; ma. ni. 1.281; 2.337).
七十二、此处的讽喻是关于涅槃深义的微妙与难证。所谓难证者，即因法性极为深远细密，外道无以洞察，说如无明浓集，令凡夫难以以慧眼见此圣法。经中言：「曼迦迪亚，汝无慧眼，不能认识圣法，将难见涅槃」(《大念处经》2.218)。又言：「此所处难证，乃诸造作法次第止息之处」(《大藏经》8、《中部》1.281、2.337)。涅槃不同于染污感官法，彼处众生虽有所依，然渴爱已灭，没有「无」的相续，名为无尽（ananta），无生灭之常状态，非断灭，此即无为义。亦有人释「无尽」为无限广大，然此非正理。此深义以智慧阐明，由于长时被烦恼苛刻覆盖，众生不能轻易证得涅槃。涅槃真实可见，然非凡俗之清楚易见与乐受之物。即使积累福慧久远，亦难径直至。世尊亦言：「我之得证甚难」(《大藏经》8、《中部》1.281、2.337)。
Paṭividdhā taṇhā jānato passato natthi kiñcananti tañca nirodhasaccaṃ sacchikiriyābhisamayavasena abhisamentena visayato kiccato ca ārammaṇato ca ārammaṇappaṭivedhena asammohappaṭivedhena ca paṭividdhaṃ, yathāpariññābhisamayavasena dukkhasaccaṃ, bhāvanābhisamayavasena maggasaccañca asammohato paṭividdhaṃ hoti, evaṃ pahānābhisamayavasena asammohato ca paṭividdhā taṇhā hoti. Evañca cattāri saccāni yathābhūtaṃ ariyamaggapaññāya jānato passato bhavādīsu natabhūtā taṇhā natthi, tadabhāve sabbassapi kilesavaṭṭassa abhāvo, tatova kammavipākavaṭṭānaṃ asambhavoyevāti evaṃ bhagavā tesaṃ bhikkhūnaṃ anavasesavaṭṭadukkhavūpasamahetubhūtaṃ amatamahānibbānassa ānubhāvaṃ pakāsesi. Sesaṃ vuttanayameva.
知晓断除的渴爱，见已通达，谓无任何存在，即断尽谛，真证之境，依诸修习成就，依智慧分别，依修行对象，依对对象的认识，依对无明的开显，故知断除。正如以圆满智智慧证得苦谛，以修习智慧证得道谛，依无明消散而证得，亦以断除智慧证得无明消散之渴爱。如此四谛，真实知见，依正觉圣道智慧，见于生死烦恼中无有渴爱。若此渴爱不复，诸恶根轮转亦绝，业报轮转自不成立。由此，佛陀为诸比库显现无烦恼轮转、苦的息灭根本、究竟无上的涅槃体验。以上所述即为总结。
Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。
3. Tatiyanibbānapaṭisaṃyuttasuttavaṇṇanā3. 第三涅槃相应经注释
§73
73. Tatiye atha kho bhagavā etamatthaṃ viditvāti tadā kira bhagavatā anekapariyāyena saṃsārassa ādīnavaṃ pakāsetvā sandassanādivasena nibbānapaṭisaṃyuttāya dhammadesanāya katāya tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ saṃsāro bhagavatā avijjādīhi kāraṇehi sahetuko pakāsito, nibbānassa pana tadupasamassa na kiñci kāraṇaṃ vuttaṃ, tayidaṃ ahetukaṃ, kathaṃ saccikaṭṭhaparamatthena upalabbhatī’’ti. Atha bhagavā tesaṃ bhikkhūnaṃ etaṃ yathāvuttaṃ parivitakkasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti tesaṃ bhikkhūnaṃ vimatividhamanatthañceva idha samaṇabrāhmaṇānaṃ ‘‘nibbānaṃ nibbānanti vācāvatthumattameva, natthi hi paramatthato nibbānaṃ nāma anupalabbhamānasabhāvattā’’ti lokāyatikādayo viya vippaṭipannānaṃ bahiddhā ca puthudiṭṭhigatikānaṃ micchāvādabhañjanatthañca imaṃ amatamahānibbānassa paramatthato atthibhāvadīpanaṃ udānaṃ udānesi.
73. 于第三时，佛陀深知此义，曾多方阐述轮回之苦因，辅以教化，以引导诸比库深入证得涅槃。彼时，诸比库心有疑惑：“轮回因无明等因缘而生起，然涅槃却无因缘所成，为何涅槃能以究竟真实而得见？”佛陀察知其心，依正思惟，详尽说明其义。此时诸沙门婆罗门等异说者辈谓：“涅槃不过言词法相，无真实存在，因缘不存在故不可证得。”为驳斥此误，佛陀现授无上涅槃的真实义理，予以明照。
Tattha ajātaṃ abhūtaṃ akataṃ asaṅkhatanti sabbānipi padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ, kāraṇena vinā, sayameva vā na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ, evaṃ ajātattā abhūtattā ca yena kenaci kāraṇena na katanti akataṃ, jātabhūtakatasabhāvo ca nāmarūpānaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatasabhāvassa nibbānassāti dassanatthaṃ asaṅkhatanti vuttaṃ. Paṭilomato vā samecca sambhūya paccayehi katanti saṅkhataṃ, tathā na saṅkhataṃ saṅkhatalakkhaṇarahitanti asaṅkhatanti. Evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe ‘‘siyā nu kho ekeneva kāraṇena kata’’nti āsaṅkāya ‘‘na yena kenaci kata’’nti dassanatthaṃ ‘‘akata’’nti vuttaṃ. Evaṃ apaccayampi samānaṃ ‘‘sayameva nu kho idaṃ bhūtaṃ pātubhūta’’nti āsaṅkāya tannivattanatthaṃ ‘‘abhūta’’nti vuttaṃ. ‘‘Ayañcetassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātidhammattā’’ti dassetuṃ ‘‘ajāta’’nti vuttaṃ. Evametesaṃ catunnampi padānaṃ sātthakabhāvaṃ viditvā ‘‘tayidaṃ nibbānaṃ atthi, bhikkhave’’ti paramatthato nibbānassa atthibhāvo pakāsitoti veditabbo. Ettha udānentena bhagavatā, ‘‘bhikkhave’’ti ālapane kāraṇaṃ heṭṭhā vuttanayeneva veditabbaṃ.
其时，所谓‘未生、非有、未作、非造’等，皆为彼此对立用词。又如受等因缘和合成因故，非生非灭，非有非无，依因缘而现。依无因则不作，无自己非有非失，故称为未生、非有、未作、非造。显无因缘者，非结合作用之状态，涅槃即此无结的本质。诸有因缘相应诸法，必有生灭变化，非此固定实在，故称为有结。亦谓无结者为无结之相。诸有因缘生起之理，乃被广泛接受，非一因所造。类是等，其对立“为有为无”等，意在显示“未作”之理。依此对立，亦说明自身非“有”、非“无”，故应称“非有”。其“未生”与“非有非生”的本质同为无生性。此四字对涅槃意义的正确理解，令知涅槃真有，并显现其究竟义理。依此，佛陀以此经文，释明涅槃真正意义。此处以此偈语为结论。
Iti satthā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti vatvā tattha hetuṃ dassento ‘‘no cetaṃ, bhikkhave’’tiādimāha. Tassāyaṃ saṅkhepattho – bhikkhave, yadi ajātādisabhāvā asaṅkhatā dhātu na abhavissa na siyā, idha loke jātādisabhāvassa rūpādikkhandhapañcakasaṅkhātassa saṅkhatassa nissaraṇaṃ anavasesavūpasamo na paññāyeyya na upalabbheyya na sambhaveyya. Nibbānañhi ārammaṇaṃ katvā pavattamānā sammādiṭṭhiādayo ariyamaggadhammā anavasesakilese samucchindanti. Tenettha sabbassapi vaṭṭadukkhassa appavatti apagamo nissaraṇaṃ paññāyati.
师言：“有也，诸比库，未生，非有，未作，无结。”继而示现其因说曰：“非也，诸比库，假若无生等无结法非存在非有，则世间中出世法及其依止之五蕴聚合之有结法，竟无灭尽、止息可得，不可认识，亦不可成就。不生灭之涅槃，一旦成就，断除恶根、染污，以正见证法门，诸恶断尽，烦恼渐消，此即苦轮转的止息和灭除。”
Evaṃ byatirekavasena nibbānassa atthibhāvaṃ dassetvā idāni anvayavasenapi taṃ dassetuṃ, ‘‘yasmā ca kho’’tiādi vuttaṃ. Taṃ vuttatthameva. Ettha ca yasmā ‘‘apaccayā dhammā, asaṅkhatā dhammā (dha. sa. dukamātikā 7, 8), atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī (udā. 71), idampi kho ṭhānaṃ duddasaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo (mahāva. 8; ma. ni. 1.281; 2.337), asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmi asaṅkhatagāminiñca paṭipada’’ntiādīhi (saṃ. ni. 4.366-367) anekehi suttapadehi, ‘‘atthi, bhikkhave, ajāta’’nti imināpi ca suttena nibbānadhātuyā paramatthato sambhavo sabbalokaṃ anukampamānena sammāsambuddhena desito, tasmā yadipi tattha apaccakkhakārīnampi viññūnaṃ kaṅkhā vā vimati vā natthiyeva. Ye pana paraneyyabuddhino puggalā, tesaṃ vimativinodanatthaṃ ayamettha adhippāyaniddhāraṇamukhena yuttivicāraṇā – yathā pariññeyyatāya sauttarānaṃ kāmānaṃ rūpādīnañca paṭipakkhabhūtaṃ tabbidhurasabhāvaṃ nissaraṇaṃ paññāyati, evaṃ taṃsabhāvānaṃ sabbesampi saṅkhatadhammānaṃ paṭipakkhabhūtena tabbidhurasabhāvena nissaraṇena bhavitabbaṃ. Yañcetaṃ nissaraṇaṃ, sā asaṅkhatā dhātu. Kiñca bhiyyo saṅkhatadhammārammaṇaṃ vipassanāñāṇaṃ api anulomañāṇaṃ kilese samucchedavasena pajahituṃ na sakkoti. Tathā sammutisaccārammaṇaṃ paṭhamajjhānādīsu ñāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītasabhāvena ārammaṇena bhavitabbaṃ , sā asaṅkhatā dhātu. Tathā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti idaṃ nibbānapadassa paramatthato atthibhāvajotakaṃ vacanaṃ aviparītatthaṃ bhagavatā bhāsitattā. Yañhi bhagavatā bhāsitaṃ, taṃ aviparītatthaṃ paramatthaṃ yathā taṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (a. ni. 3.137; mahāni. 27), tathā nibbānasaddo katthaci visaye yathābhūtaparamatthavisayo upacāramattavuttisabbhāvato seyyathāpi sīhasaddo. Atha vā attheva paramatthato asaṅkhatā dhātu, itaratabbiparītavinimuttasabhāvattā seyyathāpi pathavīdhātu vedanāti. Evamādīhi nayehi yuttitopi asaṅkhatāya dhātuyā paramatthato atthibhāvo veditabbo.
如上所述，以分别方式示现涅槃意义，今还须顺理指出：“因缘法，乃无结法，是处非土，乃难得处。此乃诸法和合息止及远离所有缠著之所依，称为无结。无结法，诸比库，今当说，我当宣说修行通往无结之道。”诸经中多处言“有也，诸比库，未生”，如是经典所示，涅槃之所缘实有其事，佛陀以大慈悲普为宣说。故此，即便非佛陀时代之贤哲，对此皆无疑惑。外道众生为灭谤辩倒而作此辨析：如欲知彼异世欲趣等法，见相斥彼谤逆，离结与悦及时，唯有证解一切根本对治意趣，此为无结法。又此无结之法，与结法之对治一切烦恼，无论于止禅定门之知识，或识别世俗断烦恼之禅定，乃至断灭一切结烦恼之圣道智慧，皆不可得胜断除。因而于有结法境，中道智慧与圣谛智慧，皆依他缘而发，唯有无结法随缘不起断根，故此无结法为究竟法。如此佛陀所说：“有也，诸比库，未生，非有，未作，无结。”即是为涅槃经文真义之明烛。此言虽不易明，但不违真理。如诸经典所述“三法相”：诸行无常，诸行苦，诸行无我，涅槃言乃如实、究竟法境，虽似狮子吼，犹如众生实相语。倘若涅槃为非无结法，则如他异语法，不可信，唯能理解为地、水、火、风等色界。由此种种因缘，须认识无结法涅槃之究竟意义。
Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释终了。
4. Catutthanibbānapaṭisaṃyuttasuttavaṇṇanā4. 第四涅槃相应经注释
§74
74. Catutthe atha kho bhagavā etamatthaṃ viditvāti tadā kira bhagavatā anekapariyāyena sandassanādivasena nibbānapaṭisaṃyuttāya dhammadesanāya katāya tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ tāva bhagavatā amatamahānibbānadhātuyā anekākāravokāraṃ ānisaṃsaṃ dassentena anaññasādhāraṇo ānubhāvo pakāsito, adhigamūpāyo panassā na bhāsito, kathaṃ nu kho paṭipajjantehi amhehi ayaṃ adhigantabbā’’ti. Atha bhagavā tesaṃ bhikkhūnaṃ etaṃ yathāvuttaparivitakkasaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti taṇhāvasena katthaci anissitassa passaddhakāyacittassa vīthipaṭipannavipassanassa ariyamaggena anavasesato taṇhāpahānena nibbānādhigamavibhāvanaṃ imaṃ udānaṃ udānesi.
74. 至第四时，佛陀洞察此义，曾多方阐明并教诲与涅槃相关之多种因缘与现象，付诸教法以令诸比库慧解：“此涅槃法，佛陀示现多种随缘因缘，皆为无上涅槃之殊胜现相，然成就此法之方法未曾宣说。今应如是如何修行而得成就？”佛陀明知众生心态，详尽解释。此偈乃因渴爱熄灭，身心清净，修习正见三学，以不生贪瞋痴之正觉圣道，入证涅槃之殊胜教导。
Tattha nissitassa calitanti rūpādisaṅkhāre taṇhādiṭṭhīhi nissitassa calitaṃ ‘‘etaṃ mama, eso me attā’’ti taṇhādiṭṭhivipphanditaṃ hoti. Appahīnataṇhādiṭṭhikassa hi puggalassa sukhādīsu uppannesu tāni abhibhuyya viharituṃ asakkontassa ‘‘mama vedanā, ahaṃ vediyāmī’’tiādinā taṇhādiṭṭhigāhavasena kusalappavattito cittasantānassa calanaṃ kampanaṃ, avakkhalitaṃ vā hotīti attho. Anissitassa calitaṃ natthīti yo pana visuddhipaṭipadaṃ paṭipajjanto samathavipassanāhi taṇhādiṭṭhiyo vikkhambhetvā aniccādivasena saṅkhāre sammasanto viharati, tassa taṃ anissitassa yathāvuttaṃ calitaṃ avakkhalitaṃ, vipphanditaṃ vā natthi kāraṇassa suvikkhambhitattā.
由此可见，依止性者，因依止形色等蕴而生起的渴爱见，便随顺生起，种种动摇。如言“这是我的”，“这是我的我”，即因执着渴爱见而产生分别。凡是断除了渴爱见的众生，面对诸如快乐等境界，虽起心识，不能以“我的感受，我感知”等我执方式抓取，因而虽有心识流动、摇动或降低，仍是善性流转的表现。而非依止性的流动，则没有心识摇动。修行清净者，于止观禅修中，透彻了渴爱见乃无常等流转法，因缘和合的行蕴虽有流动，却无执着分别，故其流动虽为真实存在，却没有摇动、降低、分别的根由。此义应当如是领会。
Calite asatīti yathāvutte calite asati yathā taṇhādiṭṭhigāhā nappavattanti, tathā vīthipaṭipannāya vipassanāya taṃ ussukkantassa. Passaddhīti vipassanācittasahajātānaṃ kāyacittānaṃ sārambhakarakilesavūpasaminī duvidhāpi passaddhi hoti. Passaddhiyā sati nati na hotīti pubbenāparaṃ visesayuttāya passaddhiyā sati anavajjasukhādhiṭṭhānaṃ samādhiṃ vaḍḍhetvā taṃ paññāya samavāyakaraṇena samathavipassanaṃ yuganaddhaṃ yojetvā maggaparamparāya kilese khepentassa kāmabhavādīsu namanato ‘‘natī’’ti laddhanāmā taṇhā arahattamaggakkhaṇe anavasesato na hoti, anuppattidhammataṃ āpāditattā na uppajjatīti attho.
所谓流动即是无常者，如前述，渴爱见依止者自然生动不息；同样，了达般若观照之人，虽流动，却不被染污。所谓安住，指的是观心禅定起始时的身心消除躁乱之净静。安住有两种：一是由安住而生起的觉知；二是由觉知相应的安住，即以不间断安乐为依止的禅定，借此增长智慧，双运止观结合，顺次贯彻正道，摧毁烦恼，斩断欲界及有漏生死。此时，名为“安住”，堪称渴爱已断，正进入阿拉汉道无多余污染，故功德之果生不住也，非依因缘而起。
Natiyā asatīti arahattamaggena taṇhāya suppahīnattā bhavādiatthāya ālayanikanti pariyuṭṭhāne asati. Āgatigati na hotīti paṭisandhivasena idha āgati āgamanaṃ cutivasena gati ito paralokagamanaṃ peccabhāvo na hoti na pavattati. Āgatigatiyā asatīti vuttanayena āgatiyā ca gatiyā ca asati. Cutūpapāto na hotīti aparāparaṃ cavanupapajjanaṃ na hoti na pavattati. Asati hi kilesavaṭṭe kammavaṭṭaṃ pacchinnameva, pacchinne ca tasmiṃ kuto vipākavaṭṭassa sambhavo. Tenāha – ‘‘cutūpapāte asati nevidha na hura’’ntiādi. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā bāhiyasutte vitthārato vuttameva. Tasmā tattha vuttanayeneva attho veditabbo.
所谓无常，即阿拉汉道中，因渴爱断除，诸生死境界消减，惟余无住之理。所谓无往来，即世间因缘的来去无有依托，善恶轮回断绝，不起新生。无往来之义，乃来与去并无实体。所谓无死，即无后世转生现象，不复再生，缘起脉络断裂，死入涅槃。如有疑问者，详见外典教理此处详解，释义不外此理。故此断灭之理应依教义确定。
Iti bhagavā idhāpi tesaṃ bhikkhūnaṃ anavasesato vaṭṭadukkhavūpasamahetubhūtaṃ amatamahānibbānassa ānubhāvaṃ sammāpaṭipattiyā pakāseti.
如是，世尊在此亦为比库等，明了无依止生死苦灭除之理，示现不退转无上大涅槃实相，究竟依法勤修而得。
Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释终了。
5. Cundasuttavaṇṇanā5. 准德经注释
§75
75. Pañcame mallesūti evaṃnāmake janapade. Mahatā bhikkhusaṅghenāti guṇamahattasaṅkhyāmahattehi mahatā. So hi bhikkhusaṅgho sīlādiguṇavisesayogenapi mahā tattha sabbapacchimakassa sotāpannabhāvato, saṅkhyāmahattenapi mahā aparicchinnagaṇanattā. Āyusaṅkhārossajjanato paṭṭhāya hi āgatāgatā bhikkhū na pakkamiṃsu. Cundassāti evaṃnāmakassa. Kammāraputtassāti suvaṇṇakāraputtassa. So kira aḍḍho mahākuṭumbiko bhagavato paṭhamadassaneneva sotāpanno hutvā attano ambavane satthuvasanānucchavikaṃ gandhakuṭiṃ, bhikkhusaṅghassa ca rattiṭṭhānadivāṭṭhānaupaṭṭhānasālākuṭimaṇḍapacaṅkamanādike ca sampādetvā pākāraparikkhittaṃ dvārakoṭṭhakayuttaṃ vihāraṃ katvā buddhappamukhassa saṅghassa niyyādesi. Taṃ sandhāya vuttaṃ – ‘‘tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane’’ti.
第七十五条 在第五马勒国中如是称谓。因僧团广大，而具多殊胜功德。此僧团以品德根本功德显著，为世间诸方乃至西域初果圣者之所在，人数殊多，无有遗缺。因年龄众多，且男女僧众往来频繁，故无闲散。古录载有名为准达或称工匠子者，传言其为金匠之子。此人当初曾为世尊初次显现时的初果圣者，在其果园内承事佛陀，建有香舍及僧众夜宿所、饮食之厅堂及园内回廊等，围有围墙，有门楼，乃佛法僧团安住之所。因缘曾言“佛陀当时住于准达工匠子果园内”。
Paṭiyādāpetvāti sampādetvā. ‘‘Sūkaramaddavanti sūkarassa mudusiniddhaṃ pavattamaṃsa’’nti mahāaṭṭhakathāyaṃ vuttaṃ. Keci pana ‘‘sūkaramaddavanti na sūkaramaṃsaṃ, sūkarehi madditavaṃsakaḷīro’’ti vadanti. Aññe ‘‘sūkarehi madditappadese jātaṃ ahichattaka’’nti. Apare pana ‘‘sūkaramaddavaṃ nāma ekaṃ rasāyana’’nti bhaṇiṃsu . Tañhi cundo kammāraputto ‘‘ajja bhagavā parinibbāyissatī’’ti sutvā ‘‘appeva nāma naṃ paribhuñjitvā cirataraṃ tiṭṭheyyā’’ti satthu cirajīvitukamyatāya adāsīti vadanti.
所谓建造，即修筑完成。据大注疏记载，有说乃因猪腹内生而有斑肉块者。亦有异说谓非猪腹肉块，而是猪饲养嵌满鼠迹之处。另有说为猪胎内所生之真蛇胎。又有言名为猪腹肉块者，为某药剂之名。准达工匠子闻佛陀将于今日涅槃，因欲佛陀长寿，便说此语以表达所愿持续长住于佛陀常在之地。
Tena maṃ parivisāti tena mamaṃ bhojehi. Kasmā bhagavā evamāha? Parānuddayatāya. Tañca kāraṇaṃ pāḷiyaṃ vuttameva. Tena abhihaṭabhikkhāya paresaṃ aparibhogārahato ca tathā vattuṃ vaṭṭatīti dassitaṃ hoti. Tasmiṃ kira sūkaramaddave dvisahassadīpaparivāresu catūsu mahādīpesu devatā ojaṃ pakkhipiṃsu. Tasmā taṃ añño koci sammā jīrāpetuṃ na sakkoti, tamatthaṃ pakāsento satthā parūpavādamocanatthaṃ ‘‘nāhaṃ taṃ, cunda, passāmī’’tiādinā sīhanādaṃ nadi. Ye hi pare upavadeyyuṃ ‘‘attanā paribhuttāvasesaṃ neva bhikkhūnaṃ, na aññesaṃ manussānaṃ adāsi, āvāṭe nikhaṇāpetvā vināsesī’’ti, ‘‘tesaṃ vacanokāso mā hotū’’ti parūpavādamocanatthaṃ sīhanādaṃ nadi.
由此，某人被这头猪所啖食，亦因这头猪吃了我。世尊为何如此说？是为了激励他。其因缘，巴利经文中亦有明示。因此，被击打的比库，受到他人不享用不滥用，其情况乃应如此说，已经得以展现。传闻中，猪群柔软，成千上万聚集于四大洲周围，每洲神明都赐予它们力量。故此，其他人无能正当地使其衰老。觉者表明此义，因着善巧方便说法，断然宣示“我不见此，准德”等，发声如狮吼之河。对于那些试图谤毁称：“那些被自己所迫害、所践踏而剩余者，既非比库也非他人所放弃，乃在林间被逐出而灭除”，觉者以狮吼调伏谤语，断绝其生起。
Tattha sadevaketiādīsu saha devehīti sadevako, saha mārenāti samārako, saha brahmunāti sabrahmako, saha samaṇabrāhmaṇehīti sassamaṇabrāhmaṇī, pajātattā pajā, saha devamanussehīti sadevamanussā. Tasmiṃ sadevake loke…pe… sadevamanussāya. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇīvacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi okāsalokavasena, dvīhi pajāvasena sattaloko gahitoti veditabbo. Aparo nayo – sadevakavacanena arūpāvacaraloko gahito, samārakavacanena chakāmāvacaradevaloko, sabrahmakavacanena rūpī brahmaloko, sassamaṇabrāhmaṇavacanena catuparisavasena sammutidevehi saha manussaloko, avasesasattaloko vā gahitoti veditabbo.
此处，诸天等称谓涵盖诸天，萨咖天，魔罗，梵天，各种沙门婆罗门，以及众生。于诸天界中……诸人，皆如是。于诸天等语分别载有：诸天语对应五欲世界天界，魔罗语对应六欲界天，婆罗门语对应有色界梵天界，沙门婆罗门语对应教法的真实逐缘沙门婆罗门界，众生语对应七重世界，诸天与人语合称为诸同意逐境人界。因此应知，以三种话语为界限者，一为五欲界，二为众生界，三为诸天及人界。另一说法为：以诸天语界定为空无色界，魔罗语为欲界天，婆罗门语为有色界梵天，沙门婆罗门语以四部众及圣天与人界合而为一，合称为七重界，二众生世界合称为七重世界。
Bhuttāvissāti bhuttavato. Kharoti pharuso. Ābādhoti visabhāgarogo. Pabāḷhāti balavatiyo. Māraṇantikāti maraṇantā maraṇasamīpapāpanasamatthā. Sato sampajāno adhivāsesīti satiṃ upaṭṭhitaṃ katvā ñāṇena paricchinditvā adhivāsesi. Avihaññamānoti vedanānuvattanavasena asallakkhitadhammo viya aparāparaṃ parivattanaṃ akaronto apīḷiyamāno adukkhiyamāno viya adhivāsesi. Bhagavato hi veḷuvagāmakeyeva tā vedanā uppannā, samāpattibalena pana vikkhambhitā yāva parinibbānadivasā na uppajjiṃsu divase divase samāpattīhi paṭipaṇāmanato. Taṃ divasaṃ pana parinibbāyitukāmo ‘‘koṭisahassahatthīnaṃ balaṃ dhārentānaṃ vajirasaṅghātasamānakāyānaṃ aparimitakālaṃ upacitapuññasambhārānampi bhave sati evarūpā vedanā pavattanti, kimaṅgaṃ pana aññesa’’nti sattānaṃ saṃvegajananatthaṃ samāpattiṃ na samāpajji, tena vedanā kharā vattiṃsu. Āyāmāti ehi yāma.
『被食』（Bhuttā）即被食用者。『锐利』（Kharoti）即尖锐粗糙。『病痛』（Ābādho）即不洁恶疾。『强健』（Pabāḷha）即有力。『临终死亡』（Māraṇantika）意指死亡在即、临终身边的恶苦。『省察觉知居住』（Sato sampajāno adhivāsesīti）者，意思为具足觉知而安心止住之意，谓通过觉知持守，智识观察而安心地存在。『不明羞耻』（Avihaññamānoti）指似无节制地随感受流转产生烦恼，因之受苦而苦恼地居住。世尊于王舍城所在，虽有此苦感受产生，然因修行禅定所生的力量，虽觉痛苦却被摧伏，直至般涅槃之日止息。彼日临近涅槃时，谓世间众生因未入涅槃生起苦感，引起戒修力不如以往，苦感异常猛烈。故以“今当夜”、“夜晚”之意。
Cundassa bhattaṃ bhuñjitvātiādikā aparabhāge dhammasaṅgāhakehi ṭhapitā gāthā. Tattha bhuttassa ca sūkaramaddavenāti bhuttassa udapādi, na pana bhuttapaccayā. Yadi hi abhuttassa uppajjissā, atikharo abhavissā, siniddhabhojanaṃ pana bhuttattā tanukā vedanā ahosi, teneva padasā gantuṃ asakkhi. Etena yvāyaṃ ‘‘yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā’’ti sīhanādo nadito, tassa sātthakatā dassitā. Buddhānañhi aṭṭhāne gajjitaṃ nāma natthi. Yasmā taṃ paribhuttaṃ bhagavato na kiñci vikāraṃ uppādesi, kammena pana laddhokāsena uppādiyamānaṃ vikāraṃ appamattatāya upasamento sarīre balaṃ uppādesi, yena yathā vakkhamānaṃ tividhaṃ payojanaṃ sampādesi, tasmā sammadeva taṃ pariṇāmaṃ gataṃ, māraṇantikattā pana vedanānaṃ aviññātaṃ apākaṭaṃ ahosīti. Viriccamānoti abhiṇhaṃ pavattalohitavirecanova samāno. Avocāti attanā icchitaṭṭhāne parinibbānatthāya evamāha.
有关“准德食物被食”活动诸法，于相关起始之处注以偈颂。猪由汤水生起，而非因被食物缘起。倘若因未食而发生，则必极度疲乏，虽进食，却产生纤细苦楚，不能行走。此故发出狮吼以示警，文义彰显为准。佛陀在教导中未曾有任何摇动，惟因业力之因缘渐次现起，温和地随其身力生起，遂产生三种利益。因而，此变化确实为真。至于死亡临近苦感而言，其性质未明未现。谓其如送血般细微流淌。以“分开”意，自己愿于所选择之处涅槃，于此而说。
Kasmā pana bhagavā evaṃ roge uppanne kusināraṃ agamāsi, kiṃ aññattha na sakkā parinibbāyitunti? Parinibbāyituṃ nāma na katthaci na sakkā, evaṃ pana cintesi – mayi kusināraṃ gate mahāsudassanasuttadesanāya (dī. ni. 2.241) aṭṭhuppatti bhavissati, tāya yā devaloke anubhavitabbasadisā sampatti manussaloke mayā anubhūtā, taṃ dvīhi bhāṇavārehi paṭimaṇḍetvā desessāmi, taṃ sutvā bahū janā kusalaṃ kattabbaṃ maññissanti. Subhaddopi kattha maṃ upasaṅkamitvā pañhaṃ pucchitvā vissajjanapariyosāne saraṇesu patiṭṭhāya pabbajitvā laddhūpasampado kammaṭṭhānaṃ bhāvetvā mayi dharanteyeva arahattaṃ patvā pacchimasāvako nāma bhavissati. Aññattha mayi parinibbute dhātunimittaṃ mahākalaho bhavissati, lohitaṃ nadī viya sandissati. Kusinārāyaṃ pana parinibbute doṇabrāhmaṇo taṃ vivādaṃ vūpasametvā dhātuyo vibhajitvā dassatīti imāni tīṇi kāraṇāni passanto bhagavā mahatā ussāhena kusināraṃ agamāsi.
世尊为何于此病患出现之际前往拘尸那城？非他处可涅槃乎？涅槃之理不论何处皆不能以人为能，然此是释迦族中最尊胜教导所在，于拘尸那城诵说大型清净法，经文因此产生，有二重意义，分别展现于天界与人间受用。受到此法教化之大众，认为应行善业。修习善法者，如须跋陀罗比库尼等，于供养后皈依世尊，修行法门，终成阿拉汉，成为世尊最后一代弟子。若涅槃他处将起大乱，如同血河流淌。就此拘尸那城涅槃，应可说清三因故世尊大勇往修涅槃。
Iṅghāti codanatthe nipāto. Kilantosmīti parissanto asmi. Tena yathāvuttavedanānaṃ balavabhāvaṃ eva dasseti. Bhagavā hi attano ānubhāvena tadā padasā agamāsi, aññesaṃ pana yathā paduddhārampi kātuṃ na sakkā, tathā vedanā tikhiṇā kharā kaṭukā vattiṃsu. Tenevāha ‘‘nisīdissāmī’’ti.
“唳吆”者为激励之辞，谓吾感到疲惫。以此象征苦感之强烈。世尊亲身体验如此痛苦，普通人无法以同样外力承受，故苦感尤其锐利尖厉。于是世尊说：“请坐。”
Idānīti adhunā. Luḷitanti madditaṃ viya ākulaṃ. Āvilanti ālulaṃ. Acchodakāti tanupasannasalilā. Sātodakāti madhuratoyā. Sītodakāti sītalajalā. Setodakāti nikkaddamā . Udakañhi sabhāvato setavaṇṇaṃ, bhūmivasena kaddamāvilatāya ca aññādisaṃ hoti, kakudhāpi nadī vimalavālikā samokiṇṇā setavaṇṇā sandati. Tena vuttaṃ ‘‘setodakā’’ti. Supatitthāti sundaratitthā. Ramaṇīyāti manoharabhūmibhāgatāya ramitabbā yathāvuttaudakasampattiyā ca manoramā.
『今』者，此刻也。『扰动』者，如被践踏般混乱也。『浑浊』者，翻腾不定也。『清澈之水』者，水浅而澄净也。『甘美之水』者，水味甘甜也。『凉冷之水』者，水性清凉也。『洁白之水』者，无淤泥也。水就其自性而言本为白色，因地质之故而有淤泥混浊，遂呈异色；咖谷陀河亦流淌着遍布洁净沙砾、色呈白净之水。故说『洁白之水』。『善渡处』者，渡口优美也。『可爱』者，因地域景色怡人而令人乐于流连，又因上述水质之殊胜而令人心旷神怡也。
Kilantosmi cundaka, nipajjissāmīti tathāgatassa hi –
『准德，我疲倦了，我要躺下』——就如来而言——
‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;
『咖喇瓦咖、恒河所出之象，白象、赤褐象；』
Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti. –
此外，还有芳香的水鸟（gandhamaṅgala），以及守持戒律的十种水鸟。”这段经文列举了恒河上不同种类的水鸟及其特征，象征法的庄严与多样。
Evaṃ vuttesu dasasu hatthikulesu kāḷāvakasaṅkhātānaṃ yaṃ dasannaṃ pakatihatthīnaṃ balaṃ, taṃ ekassa gaṅgeyyassāti evaṃ dasaguṇitāya gaṇanāya pakatihatthīnaṃ koṭisahassabalappamāṇaṃ sarīrabalaṃ. Taṃ sabbampi tasmiṃ divase pacchābhattato paṭṭhāya caṅgavāre pakkhittaudakaṃ viya parikkhayaṃ gataṃ. Pāvāya tigāvute kusinārā. Etasmiṃ antare pañcavīsatiyā ṭhānesu nisīditvā mahantaṃ ussāhaṃ katvā āgacchanto sūriyatthaṅgamanavelāya bhagavā kusināraṃ pāpuṇīti evaṃ ‘‘rogo nāma sabbaṃ ārogyaṃ maddanto āgacchatī’’ti imamatthaṃ dassento sadevakassa lokassa saṃvegakaraṃ vācaṃ bhāsanto ‘‘kilantosmi, cundaka, nipajjissāmī’’ti āha.
在此十大象群中，称为“kāḷāvaka”的象群，其十只分属不同象系；这些代表象群的力量总和，一个象群的力量相当于数以千万乃至亿计的力量相加。所有这些的合力在一天之中，午后到傍晚，在马郁罗（Kusinārā）的三户村庄附近消退。住处间隔二十五处，长老们盘腿而坐，专注于极大的精勤。到了太阳下山时分，世尊到达马郁罗。由是说“疾病者则是健康的反面，正在侵袭众生。”佛陀以此说明天下众生被烦恼缠绕之因，说出令人惊觉的语句：“小象，我已疲惫，我将要入死。”
Sīhaseyyanti ettha kāmabhogīseyyā petaseyyā tathāgataseyyā sīhaseyyāti catasso seyyā. Tattha ‘‘yebhuyyena, bhikkhave, kāmabhogī vāmena passena seyyaṃ kappentī’’ti (a. ni. 4.246) ayaṃ kāmabhogīseyyā. ‘‘Yebhuyyena , bhikkhave, petā uttānā sentī’’ti (a. ni. 4.246) ayaṃ petaseyyā. Catutthajjhānaṃ tathāgataseyyā. ‘‘Sīho, bhikkhave, migarājā dakkhiṇena passena seyyaṃ kappetī’’ti (a. ni. 4.246) ayaṃ sīhaseyyā. Ayañhi tejussadairiyāpathattā uttamaseyyā nāma. Tena vuttaṃ – ‘‘dakkhiṇena passena sīhaseyyaṃ kappesī’’ti. Pāde pādanti dakkhiṇapāde vāmapādaṃ. Accādhāyāti atiādhāya, gopphakaṃ atikkamma ṭhapetvā. Gopphakena hi gopphake, jāṇunā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjanti , seyyā phāsukā na hoti. Yathā pana na saṅghaṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjanti, seyyā phāsukā hoti. Tasmā evaṃ nipajji.
“Sīhaseyyanti”即狮卧，“kāmabhogīseyyā”是享乐者卧，“petaseyyā”是饿鬼卧，“tathāgataseyyā”为如来卧，共四种卧姿。佛陀所言：“比库们，若以左眼视而卧者，为享乐者卧姿；若以左眼看而起身者，是饿鬼卧姿；第四个是如来禅定卧姿。‘狮卧’是以威仪声势卓绝而得名。佛经中记载‘以右眼视者为狮卧’。‘足徒足’指右足在前，左足在后。‘Accādhāyāti’指过度伸展，双脚跨过腿部加置于地。因跨越期间，膝盖与膝盖相碰产生短暂不适，故卧具不完整。如不跨越而单纯放置，其觉受不生，卧具完整。如是种种故称为“nipajji”即交叉放置之卧。
Gantvāna buddhoti imā gāthā aparabhāge dhammasaṅgāhakehi ṭhapitā. Tattha nadikanti nadiṃ. Appaṭimodha loketi appaṭimo idha imasmiṃ sadevake loke. Nhatvā ca pivitvā cudatārīti gattānaṃ sītikaraṇavasena nhatvā ca pānīyaṃ pivitvā ca nadito uttari. Tadā kira bhagavati nhāyante antonadiyaṃ macchakacchapā, udakaṃ, ubhosu tīresu vanasaṇḍo, sabbo ca so bhūmibhāgoti sabbaṃ suvaṇṇavaṇṇameva ahosi. Purakkhatoti guṇavisiṭṭhasattuttamagarubhāvato sadevakena lokena pūjāsammānavasena purakkhato. Bhikkhugaṇassa majjheti bhikkhusaṅghassa majjhe. Tadā bhikkhū bhagavato vedanānaṃ adhimattabhāvaṃ viditvā āsannā hutvā samantato parivāretvāva gacchanti. Satthāti diṭṭhadhammikasamparāyikaparamatthehi sattānaṃ anusāsanato satthā. Pavattā bhagavā idhadhammeti bhāgyavantatādīhi bhagavā idha sīlādisāsanadhamme pavattā, dhamme vā caturāsītidhammakkhandhasahassāni pavattā pavattetā. Ambavananti tassā eva nadiyā tīre ambavanaṃ. Āmantayi cundakanti tasmiṃ kira khaṇe āyasmā ānando udakasāṭikaṃ pīḷento ohīyi, cundakatthero samīpe ahosi. Tasmā taṃ bhagavā āmantayi. Pamukhe nisīdīti vattasīsena satthu purato nisīdi ‘‘kiṃ nu kho satthā āṇāpetī’’ti. Ettāvatā dhammabhaṇḍāgāriko anuppatto. Evaṃ anuppattaṃ atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi.
来到这里，称为佛，当时这些诗句被放置在後半部分的法集内。此中「nadi」意指河流，「appaṭimodha loketi」谓此处即指这众天众生所处的世界，不是粗鲁愚昧之地。『nhatvā ca pivitvā cudatāri』者，谓将身体冰凉后洁净沐浴，并饮水沐浴于河流之上。那时，传说世尊沐浴于河水之中，与鱼龟共游林间水岸，水色澄净如黄金色，整个陆地变得光辉灿烂。『purakkhato』者，谓世尊以其绝佳品德与庄严威仪，获众天众生敬重礼敬，犹如尊贵君王。『bhikkhugaṇassa majjhe』者，位于僧团中央。那时比库们察知佛所受痛苦剧烈，便近前环绕守护。『sattha』为依止诸法，谙解真谛之圣导者，导师也。佛陀以无上殊胜的法，循序宣说法义，四十八种法蕴共八千余法得以展现。『ambavanaṃ』即河边岸边。传说有尊者阿难在河畔压水螺旁，佛亦至阿难跟前。于是佛召唤他至前而坐，示现清净庄严。佛陀问：「师父难道愤怒了吗？」至此佛经藏法器未备，佛遂召唤尊者阿难。
Upadaheyyāti uppādeyya, vippaṭisārassa uppādako koci puriso siyā api bhaveyya. Alābhāti ye aññesaṃ dānaṃ dadantānaṃ dānānisaṃsasaṅkhātā lābhā honti, te alābhā. Dulladdhanti puññavisesena laddhampi manussattaṃ dulladdhaṃ. Yassa teti yassa tava. Uttaṇḍulaṃ vā atikilinnaṃ vā ko taṃ jānāti, kīdisampi pacchimaṃ piṇḍapātaṃ bhuñjitvā tathāgato parinibbuto, addhā tena yaṃ vā taṃ vā dinnaṃ bhavissatīti. Lābhāti diṭṭhadhammikasamparāyikā dānānisaṃsasaṅkhātā lābhā. Suladdhanti tuyhaṃ manussattaṃ suladdhaṃ. Sammukhāti sammukhato, na anussavena na paramparāyāti attho. Metanti me etaṃ mayā etaṃ. Dvemeti dve ime. Samasamaphalāti sabbākārena samānaphalā.
「upadaheyyāti」是指「必须生起」，「vippaṭisārassa」是「断灭的不善」，即有断灭恶行的缘起。意谓即便是如此，也会有人会导致不良缘起的产生。所谓「alābha」是指责得余他人所施给的布施所获之利益，此等利益因依赖布施而生，故称为惡得。虽然什么善业特别难得，但连此难得之善果果报在世间亦难得。『yassa』是「属于某人的」，『tava』是「你的」。如同跳蚤或被压破的蚂蚱，谁人能晓得他们如何来世透过布施而证得涅槃？所谓「lābha」即一切以「所现真理」为依止之布施利益，难获的是你人生难得的幸福安乐。『sammukha』者，谓非凭听闻传承，而是面对面亲证。『metanti』为「我所见所受」，『dvemeti dve』是「二者」。『samasamaphalāti』谓利益在各种方面均等。
Nanu ca yaṃ sujātāya dinnaṃ piṇḍapātaṃ bhuñjitvā tathāgato abhisambuddho, taṃ kilesānaṃ appahīnakāle dānaṃ, idaṃ pana cundassa dānaṃ khīṇāsavakāle, kasmā etāni samaphalānīti? Parinibbānasamatāya samāpattisamatāya anussaraṇasamatāya ca. Bhagavā hi sujātāya dinnaṃ piṇḍapātaṃ bhuñjitvā saupādisesāya nibbānadhātuyā parinibbuto, cundena dinnaṃ bhuñjitvā anupādisesāya nibbānadhātuyā parinibbutoti evaṃ parinibbānasamatāyapi samaphalāni. Abhisambujjhanadivase ca aggamaggassa hetubhūtā catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajji, parinibbānadivasepi sabbā tā samāpajji. Evaṃ samāpattisamatāyapi samaphalāni. Vuttañhetaṃ bhagavatā –
难道那由苏迦陀时布施得到的供养，在佛陀正遍觉时并非因染著而献出的布施；而是尊者准帝时的布施已无染著？为何称这些获得结果是平等？这是因为涅槃时的平等，证悟时的平等，以及回忆涅槃时的平等。世尊确实在苏迦陀时获得供养时，尚带有微染著；而准提比库时代虽不染著，却已证得涅槃，因此这也是涅槃时的平等果报。佛陀于证悟日完成了无上正觉，产生无数众圣道果；涅槃日则一切成就圆满。因此，成就和证悟的时刻皆为平等的果报。佛陀因此说：
‘‘Yassa cetaṃ piṇḍapātaṃ paribhuñjitvā anuttaraṃ appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando’’tiādi. –
「若有众生吃用供养，并随之修习无上的定，彼者的功德之流与善果之流无可限量。」
Sujātā ca aparabhāge assosi ‘‘na kira sā rukkhadevatā, bodhisatto kiresa, taṃ kira piṇḍapātaṃ paribhuñjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, sattasattāhaṃ kirassa tena yāpanā ahosī’’ti. Tassā idaṃ sutvā ‘‘lābhā vata me’’ti anussarantiyā balavapītisomanassaṃ udapādi. Cundassapi aparabhāge ‘‘avasānapiṇḍapāto kira mayā dinno, dhammasīsaṃ kira mayā gahitaṃ, mayhaṃ kira piṇḍapātaṃ paribhuñjitvā satthā attanā cirakālābhipatthitāya anupādisesāya nibbānadhātuyā parinibbuto’’ti sutvā ‘‘lābhā vata me’’ti anussarato balavapītisomanassaṃ udapādi. Evaṃ anussaraṇasamatāyapi samaphalāni dvepi piṇḍapātadānānīti veditabbāni.
苏迦陀在後半段曾说：「不是那棵树之神，乃是准提比库，因受供养所以证得无上正觉，七百七十日受其教诲。」那时，她听闻「这是功德。」便产生强大的欢喜和信心。同样准提比库也说：「最终供养乃我所获，持守佛法亦归我，因我受食，我所依止的导师已证得无余涅槃。」听闻此语，便生起强烈的喜悦。由此两种关于供养的回忆果报理应明白。
Āyusaṃvattanikanti dīghāyukasaṃvattanikaṃ. Upacitanti pasutaṃ uppāditaṃ. Yasasaṃvattanikanti parivārasaṃvattanikaṃ. Ādhipateyyasaṃvattanikanti seṭṭhabhāvasaṃvattanikaṃ.
Āyusaṃvattanikanti，寿命绵长的汇聚或继承；即长寿的保持。Upacitanti，指形状完好生成，正如出生般新生。Yasasaṃvattanikanti，意为声望得以流传，得到后裔支持。Ādhipateyyasaṃvattanikanti，则是指统治权或最高地位的持续维护，保持统治者身份的流传。这些词涵义分别指向生命、形体、名誉与权势的保存和延续之义。
Etamatthaṃ viditvāti etaṃ dānassa mahapphalatañceva sīlādiguṇehi attano ca anuttaradakkhiṇeyyabhāvaṃ anupādāparinibbānañcāti tividhampi atthaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.
谓知此义者，即知此施之大果实，兼以戒等功德及己自身无上之应受诣境、无执灭尽义，此义三重普遍知晓，洞彻其义者，于此教法中开示其义，乃宣此偈言。
Tattha dadato puññaṃ pavaḍḍhatīti dānaṃ dentassa cittasampattiyā ca dakkhiṇeyyasampattiyā ca dānamayaṃ puññaṃ upacīyati, mahapphalatarañca mahānisaṃsatarañca hotīti attho. Atha vā dadato puññaṃ pavaḍḍhatīti deyyadhammaṃ pariccajanto pariccāgacetanāya bahulīkatāya anukkamena sabbattha anāpattibahulo suvisuddhasīlaṃ rakkhitvā samathavipassanañca bhāvetuṃ sakkotīti tassa dānādivasena tividhampi puññaṃ abhivaḍḍhatīti evamettha attho veditabbo. Saṃyamatoti sīlasaṃyamena saṃyamantassa, saṃvare ṭhitassāti attho. Veraṃ na cīyatīti pañcavidhaveraṃ na pavaḍḍhati, adosapadhānattā vā adhisīlassa kāyavācācittehi sayaṃmanto suvisuddhasīlo khantibahulatāya kenaci veraṃ na karoti, kuto tassa upacayo. Tasmā tassa saṃyamato saṃyamantassa, saṃyamahetu vā veraṃ na cīyati. Kusalo ca jahāti pāpakanti kusalo pana ñāṇasampanno suvisuddhasīle patiṭṭhito aṭṭhatiṃsāya ārammaṇesu attano anurūpaṃ kammaṭṭhānaṃ gahetvā upacārappanābhedaṃ jhānaṃ sampādento pāpakaṃ lāmakaṃ kāmacchandādiakusalaṃ vikkhambhanavasena jahāti pariccajati. So tameva jhānaṃ pādakaṃ katvā saṅkhāresu khayavayaṃ paṭṭhapetvā vipassanāya kammaṃ karonto vipassanaṃ ussukkāpetvā ariyamaggena anavasesaṃ pāpakaṃ lāmakaṃ akusalaṃ samucchedavasena jahāti. Rāgadosamohakkhayā sa nibbutoti so evaṃ pāpakaṃ pajahitvā rāgādīnaṃ khayā anavasesakilesanibbānena, tato paraṃ khandhanibbānena ca nibbuto hotīti evaṃ bhagavā cundassa ca dakkhiṇasampattiṃ, attano ca dakkhiṇeyyasampattiṃ nissāya pītivegavissaṭṭhaṃ udānaṃ udānesi.
此中施舍者，善根增长，即施者内心财富增益及可受尚贤增益，施为功德因，增长功德果利，故谓其义也。或说善根增长者，乃弃世法、修舍念愿，广泛弘扬，处处无过，持守清净戒律，能修习止观法门。因此其善根以施为先驱，功德遂三重增长，此义应知。所谓制心者，即戒制约者，恒持自守也。所谓不嗔恚者，谓五种不嗔之恨不增长，乃善者以身语意清净坚忍，不起戾恨，何处其利益乎？故依此制约之由，戾恨不增长。善者舍恶业，善者具慧，立于清净戒地，择其所缘功课，修止而不散，断恶欲等不善，以然烦扰之力抛弃恶事。彼成就止禅，令五蕴之行灭，生起观行，修习观法，以圣道断诸恶不善。由爱瞋痴灭，彼成无余涅槃，依此肉身涅槃终究灭尽，世尊亦依此及南方功德，心欢喜而作此偈。
Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释终了。
6. Pāṭaligāmiyasuttavaṇṇanā6. 巴嗒厘村经注释
§76
76. Chaṭṭhe magadhesūti magadharaṭṭhe. Mahatāti idhāpi guṇamahattenapi aparicchinnasaṅkhyattā gaṇanamahattenapi mahatā bhikkhusaṅghena. Pāṭaligāmoti evaṃnāmako magadharaṭṭhe eko gāmo. Tassa kira gāmassa māpanadivase gāmaggahaṇaṭṭhāne dve tayo pāṭalaṅkurā pathavito ubbhijjitvā nikkhamiṃsu. Tena taṃ ‘‘pāṭaligāmo’’tveva vohariṃsu. Tadavasarīti taṃ pāṭaligāmaṃ avasari anupāpuṇi. Kadā pana bhagavā pāṭaligāmaṃ anupāpuṇi? Heṭṭhā vuttanayena sāvatthiyaṃ dhammasenāpatino cetiyaṃ kārāpetvā tato nikkhamitvā rājagahe vasanto tattha āyasmato mahāmoggallānassa ca cetiyaṃ kārāpetvā tato nikkhamitvā ambalaṭṭhikāyaṃ vasitvā aturitacārikāvasena janapadacārikaṃ caranto tattha tattha ekarattivāsena vasitvā lokaṃ anuggaṇhanto anukkamena pāṭaligāmaṃ anupāpuṇi.
七十六、称为“于无数摩揭陀国”。摩揭陀国中，虽计量甚巨而无尽，众长老比库亦多。所谓帕陀里村，是摩揭陀国中一村。昔时该村测量之日，于村落入口处，自地中长出二三足帕陀里兰支，故名“帕陀里村”。然此际，未及进入村落。何时世尊进入帕陀里村？先说昔时，沙瓦提国法军长官建塔，随后出行到王舍城，又为长老大摩嘎剌那建塔，随后出行寄居于刺竹林附近，以游方隐士生活，行住于各地，单独夜宿，随众而行，遂入帕陀里村。
Pāṭaligāmiyāti pāṭaligāmavāsino upāsakā. Te kira bhagavato paṭhamadassanena keci saraṇesu, keci sīlesu, keci saraṇesu ca sīlesu ca patiṭṭhitā. Tena vuttaṃ ‘‘upāsakā’’ti. Yena bhagavā tenupasaṅkamiṃsūti pāṭaligāme kira ajātasattuno licchavirājūnañca manussā kālena kālaṃ gantvā gehasāmike gehato nīharitvā māsampi aḍḍhamāsampi vasanti. Tena pāṭaligāmavāsino manussā niccupaddutā ‘‘etesañceva āgatakāle vasanaṭṭhānaṃ bhavissatī’’ti ekapasse issarānaṃ bhaṇḍappaṭisāmanaṭṭhānaṃ, ekapasse vasanaṭṭhānaṃ, ekapasse āgantukānaṃ addhikamanussānaṃ, ekapasse daliddānaṃ kapaṇamanussānaṃ, ekapasse gilānānaṃ vasanaṭṭhānaṃ bhavissatīti sabbesaṃ aññamaññaṃ aghaṭṭetvā vasanappahonakaṃ nagaramajjhe mahāsālaṃ kāresuṃ, tassā nāmaṃ āvasathāgāranti. Taṃ divasañca niṭṭhānaṃ agamāsi. Te tattha gantvā hatthakammasudhākammacittakammādivasena supariniṭṭhitaṃ susajjitaṃ devavimānasadisaṃ taṃ dvārakoṭṭhakato paṭṭhāya oloketvā ‘‘idaṃ āvasathāgāraṃ ativiya manoramaṃ sassirikaṃ, kena nu kho paṭhamaṃ paribhuttaṃ amhākaṃ dīgharattaṃ hitāya sukhāya assā’’ti cintesuṃ, tasmiṃyeva ca khaṇe ‘‘bhagavā taṃ gāmaṃ anuppatto’’ti assosuṃ. Tena te uppannapītisomanassā ‘‘amhehi bhagavā gantvāpi ānetabbo siyā, so pana sayameva amhākaṃ vasanaṭṭhānaṃ sampatto, ajja mayaṃ bhagavantaṃ idha vasāpetvā paṭhamaṃ paribhuñjāpessāma tathā bhikkhusaṅghaṃ, bhikkhusaṅghe āgate tepiṭakaṃ buddhavacanaṃ āgatameva bhavissati, satthāraṃ maṅgalaṃ vadāpessāma, dhammaṃ kathāpessāma. Iti tīhi ratanehi paribhutte pacchā amhākañca paresañca paribhogo bhavissati, evaṃ no dīgharattaṃ hitāya sukhāya bhavissatī’’ti sanniṭṭhānaṃ katvā etadatthameva bhagavantaṃ upasaṅkamiṃsu. Tasmā evamāhaṃsu – ‘‘adhivāsetu no, bhante bhagavā, āvasathāgāra’’nti.
所谓帕陀里村者，住于帕陀里村之近事男女。彼等因见世尊初次显现，有些皈依戒，有些皈依三宝，有些同时皈依戒与三宝，故称“近事”。传云，当时世尊入村，有迦叶族首领与利叉族国王及诸人时来来往往，带领村家男女住处，或暂住半月至一月。故村中人互相推辩，说此处必为尊客停留之所，因而建造大殿，以聚众礼敬。及至夕刻，众人观视布置殿堂，极为精美庄严，好想世尊初来此地时得以好住，遂生欢喜，谓若能请世尊入此，即于我等居所第一享用，亦当共饶僧众，僧众亦将闻三藏佛言，宣扬师长福祉，讲述法义。此以三宝受敬为由，后自彼及邻村获益幸福久远，遂立此会集处，迎请世尊至。
Yena āvasathāgāraṃ tenupasaṅkamiṃsūti kiñcāpi taṃ taṃ divasameva pariniṭṭhitattā devavimānaṃ viya susajjitaṃ supaṭijaggitaṃ, buddhārahaṃ pana katvā na paññattaṃ, ‘‘buddhā nāma araññajjhāsayā araññārāmā, antogāme vaseyyuṃ vā no vā, tasmā bhagavato ruciṃ jānitvāva paññāpessāmā’’ti cintetvā te bhagavantaṃ upasaṅkamiṃsu, idāni bhagavato ruciṃ jānitvā tathā paññāpetukāmā yena āvasathāgāraṃ tenupasaṅkamiṃsu. Sabbasanthariṃ āvasathāgāraṃ santharitvāti yathā sabbameva santhataṃ hoti, evaṃ taṃ santharitvā sabbapaṭhamaṃ tāva ‘‘gomayaṃ nāma sabbamaṅgalesu vattatī’’ti sudhāparikammakatampi bhūmiṃ allagomayena opuñjāpetvā parisukkhabhāvaṃ ñatvā yathā akkantaṭṭhāne padaṃ na paññāyati, evaṃ catujjātiyagandhehi limpetvā upari nānāvaṇṇakaṭasārake santharitvā tesaṃ upari mahāpiṭṭhikakojavādiṃ katvā hatthattharaṇādīhi nānāvaṇṇehi attharaṇehi santharitabbayuttakaṃ sabbokāsaṃ santharāpesuṃ. Tena vuttaṃ – ‘‘sabbasanthariṃ āvasathāgāraṃ santharitvā’’ti.
彼时众人迎请世尊入此会集处，恰于同日昼间已布置成如天宫装饰庄严，焕发光明，唯不确知世尊喜好，因念佛等多居深林清静之所，便于请示世尊教义，遂前往迎接。如今知晓世尊喜好，即以此处迎请。所谓会集处，即彻底布置完善一所住所，如同一切尽数布置成全。彼时敷布牛粪净土，知其无滑落之地，且以四种芳香染污之处，置以众多花粉细尘，覆以多色绣带及厚布毡，布置手抓垫与各色棉垫，有十二千处所。置有石庭铺设于西墙下，营造僧众卧具、坐垫、榻榻米等，铺以白布，陈列壁边，布局窗外，安置合适坐位。为此事作教示曰“安置座位”。
Āsanānañhi majjhaṭṭhāne tāva maṅgalathambhaṃ nissāya mahārahaṃ buddhāsanaṃ paññāpetvā tattha yaṃ yaṃ mudukañca manoramañca paccattharaṇaṃ, taṃ taṃ paccattharitvā ubhatolohitakaṃ manuññadassanaṃ upadhānaṃ upadahitvā upari suvaṇṇarajatatārakāvicittaṃ vitānaṃ bandhitvā gandhadāmapupphadāmādīhi alaṅkaritvā samantā dvādasahatthe ṭhāne pupphajālaṃ kāretvā tiṃsahatthamattaṭṭhānaṃ paṭasāṇiyā parikkhipāpetvā pacchimabhittiṃ nissāya bhikkhusaṅghassa pallaṅkaapassayamañcapīṭhādīni paññāpetvā upari setapaccattharaṇehi paccattharāpetvā sālāya pācīnapassaṃ attano nisajjāyoggaṃ kāresuṃ. Taṃ sandhāya vuttaṃ ‘‘āsanāni paññāpetvā’’ti.
于座位中间及坐处庄严立大庄严佛座，置以华丽装饰物，后墙环绕，悬挂金银星辰饰网，香花香气熏染，用珍稀鲜花装点，周围置花网，长约三十肘，铺设石地板，依附西墙，安置僧众卧具床榻等，覆盖白布及墙后装饰，布置厅室东面，为世尊座位设立合适处所。为此事宣说“安置座位”之名。
Udakamaṇikanti mahākucchikaṃ udakacāṭiṃ. Evaṃ bhagavā bhikkhusaṅgho ca yathāruciyā hatthapāde dhovissanti, mukhaṃ vikkhālessantīti tesu tesu ṭhānesu maṇivaṇṇassa udakassa pūretvā vāsatthāya nānāpupphāni ceva udakavāsacuṇṇāni ca pakkhipitvā kadalipaṇṇehi pidahitvā patiṭṭhapesuṃ. Tena vuttaṃ ‘‘udakamaṇikaṃ patiṭṭhāpetvā’’ti.
水晶宝石如大宝柱一般，如同池水，世尊与比库僧团将按各自所欲在各自所处之处，用手足恭敬洗浴，并用水清洗面容。他们在各处之地注满珍珠光泽的水，布置茅舍，投掷各色鲜花及水粉，覆以芭蕉叶并用以扶正安置。因而说“置放水晶宝石”。
Telappadīpaṃāropetvāti rajatasuvaṇṇādimayadaṇḍadīpikāsu yodhakarūpavilāsakhacitarūpakādīnaṃ hatthe ṭhapitasuvaṇṇarajatādimayakapallikāsu telappadīpaṃ jālayitvā. Yena bhagavā tenupasaṅkamiṃsūti ettha pana te pāṭaligāmiyā upāsakā na kevalaṃ āvasathāgārameva, atha kho sakalasmimpi gāme vīthiyo sajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe kadaliyo ca ṭhapāpetvā sakalagāmaṃ dīpamālāhi vippakiṇṇatārakaṃ viya katvā ‘‘khīrapake dārake khīraṃ pāyetha, daharakumāre lahuṃ lahuṃ bhojetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontī’’ti bheriṃ carāpetvā sayaṃ daṇḍadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu.
点燃油灯是将银、金等金属制成的油灯架置于手中，烧点装饰华丽且形似武士的灯罩。世尊经由此灯前往时，布塔利村的在家居士不仅仅是在住处，其实已在整个村庄整洁宽敞的街道上铺设灯饰，高挂旗帜，于门户前摆设盛满花饭的缸和芭蕉叶，使全村宛如星光点点的灯海，喻其意谓“愿奶奶喂奶，愿孩子饮奶，轻轻养育婴孩，勿发高声，今日夜间圣者安住村中，佛名者不愿喧哗。”以鼓声欢喜宣扬，世尊亲自提持手中灯前去。
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamīti ‘‘yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti evaṃ kira tehi kāle ārocite bhagavā lākhārasena tintarattakoviḷārapupphavaṇṇaṃ rattadupaṭṭaṃ kattariyā padumaṃ kantento viya, saṃvidhāya timaṇḍalaṃ paṭicchādento nivāsetvā suvaṇṇapāmaṅgena padumakalāpaṃ parikkhipanto viya, vijjulatāsassirikaṃ kāyabandhanaṃ bandhitvā rattakambalena gajakumbhaṃ pariyonandhanto viya, ratanasatubbedhe suvaṇṇagghike pavāḷajālaṃ khipamāno viya, mahati suvaṇṇacetiye rattakambalakañcukaṃ paṭimuñcanto viya, gacchantaṃ puṇṇacandaṃ rattavalāhakena paṭicchādento viya, kañcanagirimatthake supakkalākhārasaṃ parisiñcanto viya, cittakūṭapabbatamatthakaṃ vijjulatājālena parikkhipanto viya, sakalacakkavāḷasineruyugandharamahāpathaviṃ cāletvā gahitanigrodhapallavasamānavaṇṇaṃ surattavarapaṃsukūlaṃ pārupitvā vanagahanato nikkhantakesarasīho viya, samantato udayapabbatakūṭato puṇṇacando viya, bālasūriyo viya ca attanā nisinnacārumaṇḍapato nikkhami.
世尊安坐之后，携持袈裟，与比库僧团共同前往住处。当时有人问“尊者今夜世尊预计何时安歇？”应答时，世尊身披华丽金色袈裟，如黄昏时分缤纷盛开的三色莲花，宛如掌中持着红宝石般光辉宝盖，背后布置宝石环形装饰罩，安坐于金制莲花坐垫。裹缠着水晶丝织成的身衣，披着夜红色袈裟，如同与大象壶共舞，又如散布宝石链的金丝网，解开重叠的红袈裟摇曳生姿，宛如行走在星光灿烂的莲花林中，身覆金色岩石纹饰般的袈裟，周围如同夜间掩映皓月般光辉，头饰洒落金粉，修饰得如同心灵山峰披挂水晶网，行经地面上铺满桂叶如香粉般黄色的沙地，涂抹似雀羽般色彩的头冠及华丽装饰，宛如威严狮王走出深林，又如旭日照耀东山，他以如此华美庄严的法座起身。
Athassa kāyato meghamukhato vijjukalāpā viya rasmiyo nikkhamitvā suvaṇṇarasadhārāparisekapiñjarapattapupphaphalasākhāviṭape viya samantato rukkhe kariṃsu. Tāvadeva attano attano pattacīvaramādāya mahābhikkhusaṅgho bhagavantaṃ parivāresi. Te ca naṃ parivāretvā ṭhitā bhikkhū evarūpā ahesuṃ appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahino sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā. Tehi parivuto bhagavā rattakambalaparikkhitto viya suvaṇṇakkhandho, nakkhattaparivārito viya puṇṇacando, rattapadumavanasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikaparikkhitto viya suvaṇṇapāsādo virocittha. Mahākassapappamukhā pana mahātherā meghavaṇṇaṃ paṃsukūlacīvaraṃ pārupitvā maṇivammavammitā viya mahānāgā parivārayiṃsu vantarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā.
其身如同被祥云环绕，自头顶放射光芒，周围洒落金色花瓣及水晶花枝果实，遍布树木之上。此时广大比库僧团各自取出袈裟，围绕世尊。他们不与世相缠，安然满足，散乱不相纠缠，充满精进努力，能言善说，无恶行，具足清净戒行，定力充足，慧眼明达，证悟解脱，能现解脱之智。他们围绕世尊如同红袈裟覆盖其身，耀目金色宝堆环绕，如同星辰围绕圆月，栖息于红色莲花林，宛若金丝网帷幕覆盖，照耀宏伟金塔，缓缓弃去红袈裟披身，如同在金山顶上洒写精美花纹。中心为心灵山峰披挂水晶丝，如同环绕为诸大眼轮的飞天仙乐所移动的大地，将青绿嫩芽拔落，以最上妙的香粉涂抹，宛如森林中狮子王引领下，环山迎接明月，又如幼日，在华丽的车棚中起身。
Iti bhagavā sayaṃ vītarāgo vītarāgehi, vītadoso vītadosehi, vītamoho vītamohehi, nittaṇho nittaṇhehi, nikkileso nikkilesehi, sayaṃ buddho anubuddhehi parivārito pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavattirājā, marugaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hāritamahābrahmā, tārāgaṇaparivārito viya puṇṇacando, anupamena buddhavesena aparimāṇena buddhavilāsena pāṭaligāminaṃ maggaṃ paṭipajji.
其身披挂无染贪欲、无恚恨、无痴迷，涤除污垢，如同覆冕的黄色花冠，如覆护甲的八千金龙环绕，九十只天鹅光辉翡翠环绕，如同统帅众军的国王护卫，众鹿群拥护之天帝萨咖，尊大的梵天长者护持，星宿灿烂如圆月环绕。世尊以无比光华光辉庄严，行走于布塔利村道路，示现广大圣道专注修习。
Athassa puratthimakāyato suvaṇṇavaṇṇā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesuṃ, tathā pacchimakāyato dakkhiṇapassato vāmapassato suvaṇṇavaṇṇā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesuṃ, uparikesantato paṭṭhāya sabbakesāvaṭṭehi moragīvarājavaṇṇā asitā ghanabuddharasmiyo uṭṭhahitvā gaganatale asītihatthaṭṭhānaṃ aggahesuṃ, heṭṭhāpādatalehi pavāḷavaṇṇā rasmiyo uṭṭhahitvā ghanapathaviyaṃ asītihatthaṭṭhānaṃ aggahesuṃ, dantato akkhīnaṃ setaṭṭhānato, nakhānaṃ maṃsavimuttaṭṭhānato odātā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesuṃ, rattapītavaṇṇānaṃ sambhinnaṭṭhānato mañjeṭṭhavaṇṇā rasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesuṃ, sabbatthakameva pabhassarā rasmiyo uṭṭhahiṃsu. Evaṃ samantā asītihatthaṭṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā vidhāvamānā kañcanadaṇḍadīpikādīhi niccharitvā ākāsaṃ pakkhandamānā mahāpadīpajālā viya, cātuddīpikamahāmeghato nikkhantavijjulatā viya ca disodisaṃ pakkhandiṃsu. Yāhi sabbe disābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya, suvaṇṇaghaṭato suvaṇṇarasadhārāhi āsiñciyamānā viya, pasāritasuvaṇṇapaṭaparikkhittā viya, verambhavātena samuddhatakiṃsukakaṇikārakoviḷārapupphacuṇṇasamokiṇṇā viya, cīnapiṭṭhacuṇṇasamparirañjitā viya ca virociṃsu.
世尊前侧背后各方如密集绚丽的光明宝莲，举起数十尺高之宝柱。诸多头发环绕诸宝，发光闪耀，照耀天空。地面如红珊瑚色光辉，牙齿眼白指甲纯净之处闪耀光明。其红与黄光交织，普遍明亮光辉。四方如以金黄色玉兰花装饰，照耀如黄金缸盛水，扬起光明如天空灯网，洒向四方。如遍布金色花朵绽放，犹如海风掀动水珠砾石，覆盖白色瓷砂光彩夺目。
Bhagavatopi asītianubyañjanabyāmappabhāparikkhepasamujjalaṃ dvattiṃsamahāpurisalakkhaṇappaṭimaṇḍitaṃ sarīraṃ abbhamahikādiupakkilesavimuttaṃ samujjalantatārakāvabhāsitaṃ viya, gaganatalaṃ vikasitaṃ viya padumavanaṃ, sabbapāliphullo viya yojanasatiko pāricchattako, paṭipāṭiyā ṭhapitānaṃ dvattiṃsasūriyānaṃ dvattiṃsacandimānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocittha, yathā taṃ dasahi pāramīhi dasahi upapāramīhi dasahi paramatthapāramīhīti sammadeva paripūritāhi samatiṃsapāramitāhi alaṅkataṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni dinnena dānena rakkhitena sīlena katena kalyāṇakammena ekasmiṃ attabhāve samosaritvā vipākaṃ dātuṃ okāsaṃ alabhamānena sambādhappattaṃ viya nibbattitaṃ nāvāsahassabhaṇḍaṃ ekaṃ nāvaṃ āropanakālo viya, sakaṭasahassabhaṇḍaṃ ekaṃ sakaṭaṃ āropanakālo viya, pañcavīsatiyā gaṅgānaṃ sambhinnamukhadvāre ekato rāsibhūtakālo viya ahosi.
世尊的身体，因具足无数岁月的修习而光辉灿然，无有瑕疵，令一切黑暗无处可蔽，如同明净的蜂蜜、甘露等清净无染的宝物所光洁，无有杂秽，闪耀如明星的光辉，宛若天空广阔明净，犹如莲花林庄严绽放，遍被茂密的树叶包覆，覆盖范围广及数十里，依次排列如二十四个太阳、二十四个月亮、二十四位世界的轮转主、二十四位天帝及二十四位大梵天，以无比的荣光辉映，表现其庄严。此因修持十种完美波罗蜜、十种辅助波罗蜜及十种究竟波罗蜜而彻底圆满，如实具足圆满的智慧与德行。其所经历无量千万劫中，以布施、守戒并造诸善业为业，绝无我执，共同涤除烦恼，故得现前清净果报，如建造一艘满载宝物的宝船，非一千只船所能比拟，如同载有千车的车队，亦非以一车可比拟。此际犹如二十五条恒河会聚于一处，汇成一片浩荡的水流。
Imāya buddhasiriyā obhāsamānassapi bhagavato purato anekāni daṇḍadīpikāsahassāni ukkhipiṃsu. Tathā pacchato vāmapasse dakkhiṇapasse jātikusumacampakavanamālikārattuppalanīluppalabakulasinduvārādipupphāni ceva nīlapītādivaṇṇasugandhacuṇṇāni ca cātuddīpikamahāmeghavissaṭṭhā salilavuṭṭhiyo viya vippakiriṃsu . Pañcaṅgikatūriyanigghosā ca buddhadhammasaṅghaguṇāsaṃyuttā thutighosā ca sabbā disā pūrayamānā mukhasambhāsā viya ahesuṃ. Devasupaṇṇanāgayakkhagandhabbamanussānaṃ akkhīni amatapānaṃ viya labhiṃsu. Imasmiṃ pana ṭhāne ṭhatvā padasahassehi gamanavaṇṇanaṃ vattuṃ vaṭṭati. Tatriyaṃ mukhamattaṃ –
因世尊这尊贵光辉的显现，在其前方涌现许多闪耀如火把的宝杖无数。这宝杖照亮四方，南北东西以及背后，盛开着如花之冠、含苞花朵、檀香莲池、山谷花林及各种花朵，兼有蓝、黄不同色彩的芬芳香粉，宛如四十四灯的巨大云层覆盖水池，水面波纹起伏，光华流转。连结佛法、僧团及众善德的五音和四声，组成赞颂之声，充满诸方，如同欢声笑语的交谈。天人、龙族、鬼神、香气飘散，众生目睹此景若饮甘露。此地人们驻足观望，赞叹其步履之庄严与华丽。此处只能用千人的赞美方能称尽盛况。其三首尺许宽——
‘‘Evaṃ sabbaṅgasampanno, kampayanto vasundharaṃ;
『如此具足一切殊胜之处，摇动着大地；
Aheṭhayanto pāṇāni, yāti lokavināyako.
令众生心灵不动摇，乃至世间诸法皆安定。
‘‘Dakkhiṇaṃ paṭhamaṃ pādaṃ, uddharanto narāsabho;
提起右脚，瑜伽之王如狮子般高擎；
Gacchanto sirisampanno, sobhate dvipaduttamo.
行走庄严光彩熠熠，独步二足之上最尊贵者。』
‘‘Gacchato buddhaseṭṭhassa, heṭṭhā pādatalaṃ mudu;
「世尊行走时，脚掌着地柔软；
Samaṃ samphusate bhūmiṃ, rajasānupalimpati.
均匀地触碰大地，尘埃丝毫不沾染。」
‘‘Ninnaṃ ṭhānaṃ unnamati, gacchante lokanāyake;
「世界导师前行时，被践踏之处向上隆起；
Unnatañca samaṃ hoti, pathavī ca acetanā.
隆起之地与大地平齐，而大地无知觉。」
‘‘Pāsāṇā sakkharā ceva, kathalā khāṇukaṇṭakā;
「岩石、石英、柑橘果实和刺丛，
Sabbe maggā vivajjanti, gacchante lokanāyake.
诸种路途皆为避让，因行者为世界导师。」
‘‘Nātidūre uddharati, naccāsanne ca nikkhipaṃ;
「不远处拔起，不仅仅是坐着的时候放下；
Aghaṭṭayanto niyyāti, ubho jāṇū ca gopphake.
蹲踞时站起，双膝合拢而行。」
‘‘Nātisīghaṃ pakkamati, sampannacaraṇo muni;
「贤达圣者行动不轻慢，行止稳重；
Na cāpi saṇikaṃ yāti, gacchamāno samāhito.
即使独行亦不匆忙，身心专注而行。」
‘‘Uddhaṃ adho ca tiriyaṃ, disañca vidisaṃ tathā;
「往上、往下、横向以及四方皆通达；
Na pekkhamāno so yāti, yugamattaṃvapekkhati.
观照未来，他行走中不迷失，犹如守时注目一般。」
‘‘Nāgavikkantacāro so, gamane sobhate jino;
『那伽威官陀行者』者，行止庄严者也，诸世尊于行止庄严中彰显威仪，
Cāruṃ gacchati lokaggo, hāsayanto sadevake.
其步行优美，是世间之雄，笑容悦目，于诸天众皆示欢喜也。
‘‘Usabharājāva sobhanto, cārucārīva kesarī;
『如大象王庄严』者，如美丽之象王显赫，犹若色泽鲜美之红莲花，
Tosayanto bahū satte, gāmaṃ seṭṭho upāgamī’’ti. –
令众生欢欣，乃村落中至善者也。」──
Vaṇṇakālo nāma kiresa. Evaṃvidhesu kālesu bhagavato sarīravaṇṇe vā guṇavaṇṇe vā dhammakathikassa thāmoyeva pamāṇaṃ, cuṇṇiyapadehi gāthābandhehi yattakaṃ sakkoti, tattakaṃ vattabbaṃ. ‘‘Dukkathita’’nti vā ‘‘atitthena pakkhando’’ti vā na vattabbo. Aparimāṇavaṇṇā hi buddhā bhagavanto, tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā. Sakalampi hi kappaṃ vaṇṇentā pariyosāpetuṃ na sakkonti, pageva itarā pajāti. Iminā sirivilāsena alaṅkatappaṭiyattaṃ pāṭaligāmaṃ pāvisi , pavisitvā bhagavā pasannacittena janena pupphagandhadhūmavāsacuṇṇādīhi pūjiyamāno āvasathāgāraṃ pāvisi. Tena vuttaṃ – ‘‘atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamī’’ti.
『瓦那卡罗』者，谓袈裟之染色时期也。如是种种时期，对于世尊身体颜色或其功德颜色，乃法说家当审慎依照标准，以句律结而作颂诗者，若所述者宜如其所作，若不合宜则不当为之谓“苦说”或“疏远客人”等。诸佛之色彩无量，无佛不能尽陈其色。众多劫中亦未能尽述，而他种生灵又各有不同。所以以此华丽装饰之礼制入巴厘村，入村既已，世尊以欣悦心与人民共处，居于以花香及熏香净饰之住所。曾有曰：“时世尊安住于此，取法衣，与僧团共往住所。”
Pādepakkhāletvāti yadipi bhagavato pāde rajojallaṃ na upalimpati, tesaṃ pana upāsakānaṃ kusalābhivuddhiṃ ākaṅkhanto paresaṃ diṭṭhānugatiṃ āpajjanatthañca bhagavā pāde pakkhāleti. Apica upādinnakasarīraṃ nāma sītaṃ kātabbampi hotīti etadatthampi bhagavā nhānapādadhovanādīni karotiyeva. Bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. Tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno gandhodakena nhāpetvā dukūlacumbaṭakena vodakaṃ katvā jātihiṅgulakena majjitvā rattakambalena paliveṭhetvā pīṭhe ṭhapitā rattasuvaṇṇaghanapaṭimā viya ativirocittha.
所谓『足净』者，即世尊之足虽沾尘泥湿润，然不染污垢。故世尊为欲使在家居士增长善根以随顺他人示范，乃行洗足仪式。且所谓『清净身所』，世尊亦做以浴足池沐浴诸处。谓以世尊在前为先导也。于此，世尊更居僧众及在家人之间，洗以香水，饮以清水，用手蘸水，再用红色绒毯擦拭足，置于凳上，形如赤金雕像般极其庄严显贵矣。
Ayaṃ panettha porāṇānaṃ vaṇṇabhaṇanamaggo –
此处为诸古老文献的韵文赞叹之开端——
‘‘Gantvāna maṇḍalamāḷaṃ, nāgavikkantacāraṇo;
“往至环状花饰处，行于巨蛇之地；
Obhāsayanto lokaggo, nisīdi varamāsane.
光辉遍照天下，端坐上等座位。
‘‘Tahiṃ nisinno naradammasārathi,
“彼时端坐者为人间正法的导者，
Devātidevo satapuññalakkhaṇo;
诸天之上天，具足清净功德的相貌；
Buddhāsane majjhagato virocati,
坐于佛所之中间，光明照耀四方。”
Suvaṇṇanikkhaṃ viya paṇḍukambale.
如同金针插入黄铜布上。
‘‘Nekkhaṃ jambonadasseva, nikkhittaṃ paṇḍukambale;
如同将树胶滴入龙涎香上，涂敷于铜布；
Virocati vītamalo, maṇiverocano yathā.
其光辉不染污秽，正如宝石发光。
‘‘Mahāsālova samphullo, merurājāvalaṅkato;
如同丰收的稻谷，王山装饰其上；
Suvaṇṇayūpasaṅkāso, padumo kokanado yathā.
如同金色叶片，莲花生长在水边。
‘‘Jalanto dīparukkhova, pabbatagge yathā sikhī;
正如山顶明灯在燃烧的枯木上。
Devānaṃ pārichattova, sabbaphullo virocatī’’ti.
如同众天所布之伞盖，其花盛开遍满无余。
Pāṭaligāmiyeupāsake āmantesīti yasmā tesu upāsakesu bahū janā sīlesu patiṭṭhitā, tasmā paṭhamaṃ tāva sīlavipattiyā ādīnavaṃ pakāsetvā pacchā sīlasampadāya ānisaṃsaṃ dassetuṃ, ‘‘pañcime gahapatayo’’tiādinā dhammadesanatthaṃ āmantesi.
在帕塔里迦米城的居士被宣教，因这些居士多为善业所立，故首先揭示修持戒律可能遭遇的危险，然后以 ‘‘五位居士’’ 等名义为说法的开示。
Tattha dussīloti nissīlo. Sīlavipannoti vipannasīlo bhinnasaṃvaro. Ettha ca ‘‘dussīlo’’ti padena puggalassa sīlābhāvo vutto. So panassa sīlābhāvo duvidho asamādānena vā samādinnassa bhedena vāti. Tesu purimo na tathā sāvajjo, yathā dutiyo sāvajjataro. Yathādhippetādīnavanimittaṃ sīlābhāvaṃ puggalādhiṭṭhānāya desanāya dassetuṃ, ‘‘sīlavipanno’’ti vuttaṃ. Tena ‘‘dussīlo’’ti padassa atthaṃ dasseti. Pamādādhikaraṇanti pamādakāraṇā. Idañca suttaṃ gahaṭṭhānaṃ vasena āgataṃ, pabbajitānampi pana labbhateva. Gahaṭṭho hi yena sippaṭṭhānena jīvikaṃ kappeti yadi kasiyā yadi vāṇijjāya yadi gorakkhena, pāṇātipātādivasena pamatto taṃ taṃ yathākālaṃ sampādetuṃ na sakkoti, athassa kammaṃ vinassati. Māghātakāle pana pāṇātipātādīni karonto daṇḍavasena mahatiṃ bhogajāniṃ nigacchati. Pabbajito dussīlo pamādakāraṇā sīlato buddhavacanato jhānato sattaariyadhanato ca jāniṃ nigacchati.
其中『恶戒』谓无戒。『戒受损』者为戒破散脱。这里‘恶戒’一词，专指个体戒的缺失。戒的缺失有二种：一是因不熟练导致不具足戒，二是因具足戒而后失戒。前者不完全犯戒，后者则较重。因戒受损等原因而示现戒缺，故称‘戒受损’，从而显明‘恶戒’的义。所谓过失所依，是指造过失的缘由。此经亦适用于居士生活，甚至出家人亦得此义：居士靠技艺谋生，无论手工业、商贸还是畜牧业，若因漫不经心而无法于时维护诸戒，彼之业造将坏失。盖于法会期间犯杀生等罪，必受重罚而失佛法福报。出家者若恶戒、因过失而戒受损，则依佛言及禅定境界及四圣谛之道智慧，知其堕入恶道。
Pāpako kittisaddoti gahaṭṭhassa ‘‘asuko amukakule jāto dussīlo pāpadhammo pariccattaidhalokaparaloko salākabhattamattampi na detī’’ti parisamajjhe pāpako kittisaddo abbhuggacchati. Pabbajitassa ‘‘asuko nāma thero satthu sāsane pabbajitvā nāsakkhi sīlāni rakkhituṃ, na buddhavacanaṃ gahetuṃ, vejjakammādīhi jīvati, chahi agāravehi samannāgato’’ti evaṃ pāpako kittisaddo abbhuggacchati.
所谓『恶名声』，即居士定为‘‘某家所生，恶戒之人，恶行缠绕，诸世间与彼岸世间均不赐饮食’’等贬誉而广传恶名。出家人之恶名，则得名‘‘不曾般涅槃尊者所度之老者出家，不能守戒，不受佛言教导，靠医业等谋生，具六大不敬’’等恶声而流布。
Avisāradoti gahaṭṭho tāva avassaṃ bahūnaṃ sannipātaṭṭhāne ‘‘koci mama kammaṃ jānissati, atha maṃ nindissati, rājakulassa vā dassessatī’’ti sabhayo upasaṅkamati, maṅkubhūto pattakkhandho adhomukho nisīdati, visārado hutvā kathetuṃ na sakkoti. Pabbajitopi bahubhikkhusaṅghe sannipatite ‘‘avassaṃ koci mama kammaṃ jānissati, atha me uposathampi pavāraṇampi ṭhapetvā sāmaññato cāvetvā nikkaḍḍhissatī’’ti sabhayo upasaṅkamati, visārado hutvā kathetuṃ na sakkoti. Ekacco pana dussīlopi samāno susīlo viya carati, sopi ajjhāsayena maṅku hotiyeva.
所谓不熟练，即居士处诸众汇集之所，闻‘‘谁知我业，必毁我，或向王族示我’’等恐惧心，而胆怯低首不语；虽熟练亦不能自在陈述。出家人亦然，于众比库集处，有恐惧心，惧被知业，恐设大戒、悔过导致被排斥；即便熟练，亦不能宣说。有些恶戒者虽表面善行，如同具德者，内心却懦弱如怀异心者般。
Sammūḷho kālaṃ karotīti dussīlassa hi maraṇamañce nipannassa dussīlakammāni samādāya pavattitaṭṭhānāni āpāthaṃ āgacchanti. So ummīletvā idhalokaṃ, nimīletvā paralokaṃ passati. Tassa cattāro apāyā kammānurūpaṃ upaṭṭhahanti, sattisatena pahariyamāno viya aggijālābhighātena jhāyamāno viya ca hoti. So ‘‘vāretha, vārethā’’ti viravantova marati. Tena vuttaṃ – ‘‘sammūḷho kālaṃ karotī’’ti.
所谓‘失迷期终’，即恶戒者临终时，因其恶业所造，受报地狱等处痛苦，因罪恶业感生果而现起苦境，失去正念而迷惑，故称‘失迷期终’。彼时，其于此世闭眼，彼世亦闭目。其有四种地狱苦报相应其恶业，受三百年左右折磨，似遭烈火焚烧，不断承受灼热之苦。彼痛苦如呼喊‘放我出去，放我出去’而悄然死去。故有言『失迷期终』。
Kāyassabhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇā. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ. Apāyantiādi sabbaṃ nirayavevacanaṃ. Nirayo hi saggamokkhahetubhūtā puññasaṅkhātā ayā apetattā, sukhānaṃ vā ayassa, āgamanassa vā abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkatakārinoti vinipāto, vinassantā vā ettha nipatanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.
所谓身体破坏，是指断舍所依赖的蕴法。所谓死亡，是指随后蕴法的灭尽脱离。又或者说，身体破坏是指生命根能的断绝；所谓死亡，是指生命止息而向上断灭。恶趣等皆统称为恶趣。恶趣者，由于善业所造而未及善趣，缺乏快乐或未得往来之处，即为恶趣。痛苦的归趣称为恶道；因过失重重或恶业而成，称为恶趣。在此处，堕落称为堕落者的境界；消灭则是死亡之意：出现诸支体者称为消灭。此处无所谓服从感，此谓无间地狱。
Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ dīpeti. So hi apāyo ceva duggati ca sugatito apetattā, dukkhassa ca gatibhūtattā, na tu vinipāto asurasadisaṃ avinipatitattā petamahiddhikānampi vijjamānattā. Vinipātaggahaṇena asurakāyaṃ dīpeti. So hi yathāvuttenaṭṭhena ‘‘apāyo’’ ceva ‘‘duggati’’ ca sabbasampattisamussayehi vinipatitattā ‘‘vinipāto’’ti ca vuccati. Nirayaggahaṇena avīciādikaṃ anekappakāraṃ nirayameva dīpeti. Upapajjatīti nibbattati.
或者因堕恶趣，现生于三恶道中。三恶道是恶趣，非善趣，非天王、龙王等所生之处。因堕恶道，引燃饿鬼境界。饿鬼亦是恶趣，又称恶道与善趣相对，因痛苦的归趣故，不是堕落如阿修罗之类未堕落的境地。因堕落引燃阿修罗道。正如所说，恶趣包括恶道与善道因缘俱足而堕落称为堕落。因堕地狱，则现诸般无间种类地狱中。得生即为现行。
Ānisaṃsakathā vuttavipariyāyena veditabbā. Ayaṃ pana viseso – sīlavāti samādānavasena sīlavā. Sīlasampannoti parisuddhaṃ paripuṇṇañca katvā sīlassa samādānena sīlasampanno. Bhogakkhandhanti bhogarāsiṃ. Sugatiṃ saggaṃ lokanti ettha sugatiggahaṇena manussagatipi saṅgayhati, saggaggahaṇena devagati eva. Tattha sundarā gati sugati, rūpādīhi visayehi suṭṭhu aggoti saggo, so sabbopi lujjanapalujjanaṭṭhena lokoti.
因缘感应应以相反而分别已说。此具有特殊义——寂戒者，谓以专注为本而具戒。所谓具足戒者，即清净圆满，恒持戒法以成戒德。所取蕴，即财富的积聚。所谓善趣天界，即包括因堕善趣而生人道与堕善趣而生天道。美好归趣为善趣，彼于色等境界得正于其上，乃至在粗重与微细境界也是世间。
Pāṭaligāmiyeupāsake bahudeva rattiṃ dhammiyā kathāyāti aññāyapi pāḷimuttāya dhammakathāya ceva āvasathānumodanakathāya ca. Tadā hi bhagavā yasmā ajātasattunā tattha pāṭaliputtanagaraṃ māpentena aññesu gāmanigamajanapadarājadhānīsu ye sīlācārasampannā kuṭumbikā, te ānetvā dhanadhaññagharavatthukhettavatthādīni ceva parihārañca dāpetvā nivesiyanti. Tasmā pāṭaligāmiyā upāsakā ānisaṃsadassāvitāya visesato sīlagarukā sabbaguṇānañca sīlassa adhiṭṭhānabhāvato tesaṃ paṭhamaṃ sīlānisaṃse pakāsetvā tato paraṃ ākāsagaṅgaṃ otārento viya, pathavojaṃ ākaḍḍhanto viya, mahājambuṃ matthake gahetvā cālento viya, yojanikamadhukaṇḍaṃ cakkayantena pīḷetvā madhurasaṃ pāyamāno viya pāṭaligāmikānaṃ upāsakānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathento ‘‘āvāsadānaṃ nāmetaṃ gahapatayo mahantaṃ puññaṃ, tumhākaṃ āvāso mayā paribhutto, bhikkhusaṅghena ca paribhutto, mayā ca bhikkhusaṅghena ca paribhutte pana dhammaratanenapi paribhuttoyeva hoti. Evaṃ tīhi ratanehi paribhutte aparimeyyo ca vipāko, apica āvāsadānasmiṃ dinne sabbadānaṃ dinnameva hoti, bhūmaṭṭhakapaṇṇasālāya vā sākhāmaṇḍapassa vā saṅghaṃ uddissa katassa ānisaṃso paricchindituṃ na sakkā. Āvāsadānānubhāvena hi bhave nibbattamānassapi sampīḷitagabbhavāso nāma na hoti, dvādasahattho ovarako viyassa mātukucchi asambādhova hotī’’ti evaṃ nānānayehi vicittaṃ bahuṃ dhammakathaṃ kathetvā –
在波罗提木叉城的近事男多于夜晚以法语说法，其他亦以巴利文末尾讲授法义劝善事。彼时世尊因未出生者故，于波罗提木叉城及其他村郡集聚富有戒行的家属，将珍宝衣物田地等持来，受供养并安置。故波罗提木叉城的近事男，由于因缘示现具戒特异，严守戒行，并以戒定精神，初昭示戒德殊胜，继而如同从天际河流倾泻，如同损及大地如枣树果实，无常流转，彼近事男普诵利益安乐语，称『施宅名家偕大功德，尔等住处，此乃我为，亦为比库僧团，亦我与比库僧团共有。虽共持宝珠，果报无限，即便在施宅中施予，施舍常为最胜；于修建会堂或树荫凉亭，为僧团所造之施亦不可破坏。以施宅之缘，即使现生，虽藏胎中者亦无痛苦，腹胎不相连，生十二月满后得生』如是以多种方言讲述甚多善法。
‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;
『寒冷暑热相抵御，荆藤毒蛇亦防护；
Sarīsape ca makase, sisire cāpi vuṭṭhiyo.
蛇蝎与蚊虻，还有严冬严寒季节。』
‘‘Tato vātātapo ghoro, sañjāto paṭihaññati;
于是，猛烈的严寒和热气生起，令人畏惧。
Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.
对出世间所乐的安乐之所、居处，及修习禅定与内观，也生起厌恶之心。
‘‘Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;
供养僧团住处，为世尊极为称誉的首要美行；
Tasmā hi paṇḍito poso, sampassaṃ atthamattano.
因此，贤者保持节制，虑己之利益周全。
‘‘Vihāre kāraye ramme, vāsayettha bahussute;
要建造佛寺供奉于美丽之地，且令多闻具足者入住修学；
Tesaṃ annañca pānañca, vatthasenāsanāni ca.
为他们备食物饮水，衣物寝具等所需。
‘‘Dadeyya ujubhūtesu, vippasannena cetasā;
“应当以正直清明的心志，
Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;
他们宣说佛法，揭示一切苦难；
Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. (cūḷava. 295) –
唯有真正了解此法者，断尽烦恼得以涅槃。”（小威达295经）——
Evaṃ ayampi āvāsadāne ānisaṃsoti bahudeva rattiṃ atirekataraṃ diyaḍḍhayāmaṃ āvāsadānānisaṃsakathaṃ kathesi. Tattha imā gāthā tāva saṅgahaṃ āruḷhā, pakiṇṇakadhammadesanā pana saṅgahaṃ nārohati. Sandassetvātiādīni vuttatthāneva.
以上是关于供养住所的因缘，许多天神讲述供养住所的因缘事。这里的四句诗只是略述要义，不涉及零碎具体教义。释义自明，不必赘述。
Abhikkantāti atikkantā dve yāmā gatā. Yassa dāni kālaṃ maññathāti yassa gamanassa tumhe kālaṃ maññatha, gamanakālo tumhākaṃ, gacchathāti vuttaṃ hoti. Kasmā pana bhagavā te uyyojesīti? Anukampāya. Tiyāmarattiñhi tattha nisīditvā vītināmentānaṃ tesaṃ sarīre ābādho uppajjeyyāti, bhikkhusaṅghepi ca vippabhātasayananisajjāya okāso laddhuṃ vaṭṭati, iti ubhayānukampāya uyyojesīti. Suññāgāranti pāṭiyekkaṃ suññāgāraṃ nāma tattha natthi. Tena kira gahapatayo tasseva āvasathāgārassa ekapasse paṭasāṇiyā parikkhipāpetvā kappiyamañcaṃ paññāpetvā tattha kappiyapaccattharaṇaṃ attharitvā upari suvaṇṇarajatatārakāgandhamālādipaṭimaṇḍitaṃ vitānaṃ bandhitvā telappadīpaṃ āropesuṃ ‘‘appeva nāma satthā dhammāsanato vuṭṭhāya thokaṃ vissamitukāmo idha nipajjeyya, evaṃ no idaṃ āvasathāgāraṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Satthāpi tadeva sandhāya tattha saṅghāṭiṃ paññāpetvā sīhaseyyaṃ kappesi. Taṃ sandhāya vuttaṃ ‘‘suññāgāraṃ pāvisī’’ti. Tattha pādadhovanaṭṭhānato paṭṭhāya yāva dhammāsanā agamāsi, ettake ṭhāne gamanaṃ nipphannaṃ. Dhammāsanaṃ patvā thokaṃ aṭṭhāsi, idaṃ tattha ṭhānaṃ. Bhagavā dve yāme dhammāsane nisīdi, ettake ṭhāne nisajjā nipphannā. Upāsake uyyojetvā dhammāsanato oruyha yathāvutte ṭhāne sīhaseyyaṃ kappesi. Evaṃ taṃ ṭhānaṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ ahosīti.
所谓“跨越”即两更初至。你们以为此时为时，是你们的时辰，此法称为‘去时’。世尊为何强调此时？出于慈悲。于三更坐禅，避免疲乏，身体不生病，使比库团体得以从烦恼中解脱，有安静之处可用，这因两方之慈悲而为。所谓空屋，非指一户空间，指僧团所共有的住宿建筑。由此居士建造一座广阔的住所，铺设石板，使居住方便，种植花木，装饰金银珠宝香料，点燃油灯，期望世尊降临法座讲经，如此住所为世尊所喜。世尊亦因此设计僧衣与狮座。即告集众“请入空屋”。当时从膝窝站起，至讲法处，定居此处。世尊在两更时讲法，于此定座。因请上座居士，世尊自讲法座蓄置狮子座，使此处为世尊四足所围，庄严洁净。由此该处长久为世尊所环绕，安乐居住。
Sunidhavassakārāti sunidho ca vassakāro ca dve brāhmaṇā. Magadhamahāmattāti magadharañño mahāamaccā, magadharaṭṭhe vā mahāmattā mahatiyā issariyamattāya samannāgatāti mahāmattā. Pāṭaligāme nagaraṃ māpentīti pāṭaligāmasaṅkhāte bhūmipadese nagaraṃ māpenti. Vajjīnaṃ paṭibāhāyāti licchavirājūnaṃ āyamukhappacchindanatthaṃ. Sahassasahassevāti ekekavaggavasena sahassaṃ sahassaṃ hutvā. Vatthūnīti gharavatthūni. Cittāni namanti nivesanāni māpetunti rañño rājamahāmattānañca nivesanāni māpetuṃ vatthuvijjāpāṭhakānaṃ cittāni namanti. Te kira attano sippānubhāvena heṭṭhāpathaviyaṃ tiṃsahatthamatte ṭhāne ‘‘idha nāgaggāho, idha yakkhaggāho, idha bhūtaggāho, idha pāsāṇo vā khāṇuko vā atthī’’ti jānanti. Te tadā sippaṃ jappetvā devatāhi saddhiṃ sammantayamānā viya māpenti.
“贤明长老”指有智慧的二婆罗门。“摩揭陀大臣”指摩揭陀国大臣长者，拥有巨大权力。所谓“帕他利村”即在帕他利村落的城市边界。“瓦齐国的岸边”意在阻断亦指统治者领地边界。千千组队指各队成千上万众多。“宅”即房屋建筑。“巧匠”建造居所，为国王和大臣建各处住宅。巧匠凭自身技巧，于长约三十肘的土地上知晓“此处有奈迦护持，此处有夜叉护持，此处有鬼神守护，此处有岩石或坑穴”的地形，凭此工艺在天神赞助下进行合理建造。
Atha vā nesaṃ sarīre devatā adhimuccitvā tattha tattha nivesanāni māpetuṃ cittaṃ nāmenti. Tā catūsu koṇesu khāṇuke koṭṭetvā vatthumhi gahitamatte paṭivigacchanti. Saddhakulānaṃ saddhā devatā tathā karonti, assaddhakulānaṃ assaddhā devatā. Kiṃkāraṇā? Saddhānañhi evaṃ hoti ‘‘idha manussā nivesanaṃ māpentā paṭhamaṃ bhikkhusaṅghaṃ nisīdāpetvā maṅgalaṃ vadāpessanti, atha mayaṃ sīlavantānaṃ dassanaṃ dhammakathaṃ pañhavissajjanaṃ anumodanaṃ sotuṃ labhissāma, manussā ca dānaṃ datvā amhākaṃ pattiṃ dassantī’’ti. Assaddhā devatāpi ‘‘attano icchānurūpaṃ tesaṃ paṭipattiṃ passituṃ, kathañca sotuṃ labhissāmā’’ti tathā karonti.
或复彼诸身中之天尊舍弃现世，心不肯在那里安置停留。诸天分散于四方各壤，执持衣物而相离去。信众之信天亦然，非信众之非信天亦然。为何？因信故，谓曰：『此处人众不安其居，先建比库僧团座，宜言吉祥盛会，然后我等得闻有德者之教法及其悦闻法，众生亦以布施呈示我等。』非信天亦复然，以其欲见彼者善业行事，如何得闻？故皆如此行也。
Tāvatiṃsehīti yathā hi ekasmiṃ kule ekaṃ paṇḍitamanussaṃ, ekasmiñca vihāre ekaṃ bahussutaṃ bhikkhuṃ upādāya ‘‘asukakule manussā paṇḍitā, asukavihāre bhikkhū bahussutā’’ti saddo abbhuggacchati, evameva sakkaṃ devarājānaṃ, vissakammañca devaputtaṃ upādāya ‘‘tāvatiṃsā paṇḍitā’’ti saddo abbhuggato. Tenāha ‘‘tāvatiṃsehī’’ti. Seyyathāpītiādinā devehi tāvatiṃsehi saddhiṃ mantetvā viya sunidhavassakārā nagaraṃ māpentīti dasseti.
所谓诸天名曰「忉利天」，如同一族中有一智者人，人间一住处内有闻多法之比库，因言曰：「愚族人中有智人，愚居内有闻多比库」声闻四溢，正如萨咖天帝及违戏玛天子闻声曰：「忉利天者智众也。」因是故称为忉利天。犹如诸天及忉利天共议，仿佛圣僧守护者在宝库中议定城邑宁居之所。
Yāvatā, ānanda, ariyaṃ āyatananti yattakaṃ ariyamanussānaṃ osaraṇaṭṭhānaṃ nāma atthi. Yāvatā vaṇippathoti yattakaṃ vāṇijānaṃ āhaṭabhaṇḍassa rāsivasena kayavikkayaṭṭhānaṃ nāma, vāṇijānaṃ vasanaṭṭhānaṃ vā atthi. Idaṃ agganagaranti tesaṃ ariyāyatanavaṇippathānaṃ idaṃ nagaraṃ aggaṃ bhavissati jeṭṭhakaṃ pāmokkhaṃ. Puṭabhedananti bhaṇḍapuṭabhedanaṭṭhānaṃ, bhaṇḍabhaṇḍikānaṃ mocanaṭṭhānanti vuttaṃ hoti. Sakalajambudīpe aladdhabhaṇḍampi hi idheva labhissanti, aññattha vikkayaṃ agacchantāpi idheva vikkayaṃ gacchissanti, tasmā idheva puṭaṃ bhindissantīti attho. Āyānampi hi catūsu dvāresu cattāri, sabhāyaṃ ekanti evaṃ divase divase pañcasatasahassāni tattha uṭṭhahissanti. Tāni sabhāvāni āyānīti dasseti.
阿难，如来所说诸圣处所，即为圣人远离污秽之所。城市商道，乃商人贮藏货物以防腐败之所，亦称商人安心所。此为首都，此城为诸圣处所与商道首地。所谓仓库启闭即货物出入所，亦为仓库守护之所。整个恒河净土岛，虽他处亦有仓物，然货物毁坏之事亦将此地发生，因此仓库须于此地开闭。道路有四门，四门各一大厅，日出日落间，城中有五十万众起住，此种形态即道路之相。
Aggito vātiādīsu samuccayattho vāsaddo, agginā ca udakena ca mithubhedena ca nassissatīti attho. Tassa hi eko koṭṭhāso agginā nassissati, nibbāpetuṃ na sakkhissanti, ekaṃ koṭṭhāsaṃ gaṅgā gahetvā gamissati, eko iminā akathitaṃ amussa, amunā akathitaṃ imassa vadantānaṃ pisuṇavācānaṃ vasena bhinnānaṃ manussānaṃ aññamaññabhedena vinassissati. Evaṃ vatvā bhagavā paccūsakāle gaṅgātīraṃ gantvā katamukhadhovano bhikkhācāravelaṃ āgamayamāno nisīdi.
如火、水和盐三者相混合即为集合，如此聚合则毁灭。火可焚毁一部仓库，不能焚灭全部；一部仓库可由江水带走。此间若无明言传，上述火水盐混合之贼语双舌所行，使人异见分裂，则彼人与人之间起纷争而相毁灭。佛言如是后时，逾越江岸，沐水净身，至比库众集处端坐。
Sunidhavassakārāpi ‘‘amhākaṃ rājā samaṇassa gotamassa upaṭṭhāko , so amhe upagate pucchissati ‘satthā kira pāṭaligāmaṃ agamāsi, kiṃ tassa santikaṃ upasaṅkamittha, na upasaṅkamitthā’ti. ‘Upasaṅkamimhā’ti ca vutte ‘nimantayittha, na nimantayitthā’ti pucchissati. ‘Na nimantayimhā’ti ca vutte amhākaṃ dosaṃ āropetvā niggaṇhissati, idañcāpi mayaṃ akataṭṭhāne nagaraṃ māpema, samaṇassa kho pana gotamassa gatagataṭṭhāne kāḷakaṇṇisattā paṭikkamanti, taṃ mayaṃ nagaramaṅgalaṃ vācāpessāmā’’ti cintetvā satthāraṃ upasaṅkamitvā nimantayiṃsu. Tena vuttaṃ – ‘‘atha kho sunidhavassakārā’’tiādi.
宝库守护者思惟曰：『吾王，沙门果德玛之侍者，将来必问我：「师尊确来自巴陀利乡，何因近来前来？我一无来。」必问：「为何前来此处？为何不前来？」「不前来此地」若云此语，则将责我。为此，我等于此不建城市。果德玛沙门多时来往，外道邪者却讥诮之。吾等当言此城吉祥宜居。』乃往问师尊，行邀请礼。佛言从此即宝库守护者说法。
Pubbaṇhasamayanti pubbaṇhe kāle. Nivāsetvāti gāmapavesananīhārena nivāsanaṃ nivāsetvā kāyabandhanaṃ bandhitvā. Pattacīvaramādāyāti cīvaraṃ pārupitvā pattaṃ hatthena gahetvā.
晨时者，谓晨间。入居乃入村舍，带护身带。持净衣，提净衣于手，即是所持之衣。
Sīlavantetthāti sīlavanto ettha attano vasanaṭṭhāne. Saññateti kāyavācācittehi saññate. Tāsaṃ dakkhiṇamādiseti saṅghassa dinne cattāro paccaye tāsaṃ gharadevatānaṃ ādiseyya pattiṃ dadeyya. Pūjitā pūjayantīti ‘‘ime manussā amhākaṃ ñātakāpi na honti, evampi no pattiṃ dentī’’ti ārakkhaṃ susaṃvihitaṃ karonti suṭṭhu ārakkhaṃ karonti. Mānitā mānayantīti kālānukālaṃ balikammakaraṇena mānitā ‘‘ete manussā amhākaṃ ñātakāpi na honti, tathāpi catupañcachamāsantaraṃ no balikammaṃ karontī’’ti mānenti uppannaparissayaṃ haranti. Tato nanti tato taṃ paṇḍitajātikaṃ purisaṃ. Orasanti ure ṭhapetvā vaḍḍhitaṃ, yathā mātā orasaṃ puttaṃ anukampati, uppannaparissayaharaṇatthamevassa yathā vāyamati, evaṃ anukampantīti attho. Bhadrāni passatīti sundarāni passati.
有德之人者，于此处谓其具德者，指其自身所处之住处。所说“受制”，谓身语意三业受制约之义。彼等以所受之制为凭依，呈献施舍于僧团之时，四种条件俱足，则彼等给予居所众神奉养供养。所称“受敬”，谓受诸人礼敬而礼敬之人言：“这些众生甚至非我等亲族，亦为我等施舍。”此时，善护持者严密护持，善护持而护持周全之意。所谓“受尊”，谓常以还施之行为，尊重他人。言“这些众生甚至非我等亲族，然四五个月中常为我等还施”，彼等生起忧虑，遂除此忧虑。由此而生怜悯贤士人。以手置于胸口，如母慈爱子女，彼为除去忧虑亦如是竭力施行，故曰“恻隐之意”。谓其见诸美好之物。
Anumoditvāti tehi tadā pasutapuññassa anumodanavasena tesaṃ dhammakathaṃ katvā. Sunidhavassakārāpi ‘‘yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise’’ti bhagavato vacanaṃ sutvā devatānaṃ pattiṃ adaṃsu. Taṃ gotamadvāraṃ nāma ahosīti tassa nagarassa yena dvārena bhagavā nikkhami, taṃ gotamadvāraṃ nāma ahosi. Gaṅgāya pana uttaraṇatthaṃ anotiṇṇattā gotamatitthaṃ nāma nāhosi. Pūrāti puṇṇā. Samatittikāti taṭasamaṃ udakassa tittā bharitā. Kākapeyyāti tīre ṭhitakākehi pātuṃ sakkuṇeyyaudakā. Dvīhipi padehi ubhatokūlasamaṃ paripuṇṇabhāvameva dasseti. Uḷumpanti pāragamanatthāya dārūni saṅghāṭetvā āṇiyo koṭṭetvā kataṃ. Kullanti veḷudaṇḍādike valliādīhi bandhitvā kataṃ.
所谓“称赞”，即当时因其善功德赞叹之，且为其讲法。虽晚于雨季农作，闻佛语：“若有诸天在此，当以供养还施之。”是为天神受用。佛所在之城门名曰“果德门”，因世尊由该门出入而得名。渡江为北行故，名曰“果德渡”。“满水”，谓水盛满。“平行”，谓水岸平坦如岸。“乌鸦啄食”，谓岸上有乌鸦可啄之水生物。“双足并行”，表示两岸水量俱满。“折枝”，谓为便于渡岸，布置木桥。“栓绑”，以竹竿等绑缚完成之。
Etamatthaṃviditvāti etaṃ mahājanassa gaṅgodakamattassapi kevalaṃ tarituṃ asamatthataṃ, attano pana bhikkhusaṅghassa ca atigambhīravitthataṃ saṃsāramahaṇṇavaṃ taritvā ṭhitabhāvañca sabbākārato viditvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi.
所谓“理解此意”，是指大众所共知之渡大河之难度极大，而自身僧团之广大广阔已然超脱轮回之苦海，知晓自我之内在安稳，故现此歌赞叹以明示其义。
Tattha aṇṇavanti sabbantimena paricchedena yojanamattaṃ gambhīrassa ca vitthatassa ca udakaṭṭhānassetaṃ adhivacanaṃ. Saranti saritvā gamanato idha nadī adhippetā. Idaṃ vuttaṃ hoti – ye gambhīravitthataṃ saṃsāraṇṇavaṃ taṇhāsaritañca taranti, te ariyamaggasaṅkhātaṃ setuṃ katvāna visajja pallalāni anāmasitvāva udakabharitāni ninnaṭṭhānāni, ayaṃ pana idaṃ appamattakaṃ udakaṃ taritukāmo kullañhi jano pabandhati kullaṃ bandhituṃ āyāsaṃ āpajjati. Tiṇṇā medhāvino janāti ariyamaggañāṇasaṅkhātāya medhāya samannāgatattā medhāvino buddhā ca buddhasāvakā ca vinā eva kullena tiṇṇā paratīre patiṭṭhitāti.
其中“水流”以广阔划分，意味着深广大水面，“河流”谓水流之所在，是河之所在。谓成熟之河可行者，即断灭苦海者，能渡欲结之河，彼等如修道桥梁舍弃烦恼如断断续续之水流。此水乃极微小之水，迷者难渡，徒劳劳作而困于网络。聪智者能知世尊所开示圣道，以智慧胜过绳网而到彼岸。佛及其弟子皆以智慧胜过绳网得以安住于彼岸。
Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。
7. Dvidhāpathasuttavaṇṇanā七、二岔路经注释
§77
77. Sattame addhānamaggapaṭipannoti addhānasaṅkhātaṃ dīghamaggaṃ paṭipanno gacchanto hoti. Nāgasamālenāti evaṃnāmakena therena. Pacchāsamaṇenāti ayaṃ tadā bhagavato upaṭṭhāko ahosi. Tena naṃ pacchāsamaṇaṃ katvā maggaṃ paṭipajji. Bhagavato hi paṭhamabodhiyaṃ vīsativassāni anibaddhā upaṭṭhākā ahesuṃ, tato paraṃ yāva parinibbānā pañcavīsativassāni āyasmā ānando chāyāva upaṭṭhāsi. Ayaṃ pana anibaddhupaṭṭhākakālo. Tena vuttaṃ – ‘‘āyasmatā nāgasamālena pacchāsamaṇenā’’ti. Dvidhāpathanti dvidhābhūtaṃ maggaṃ. ‘‘Dvedhāpatha’’ntipi paṭhanti āyasmā nāgasamālo attanā pubbe tattha kataparicayattā ujubhāvañcassa sandhāya vadati ‘‘ayaṃ, bhante bhagavā, pantho’’ti.
第七行持行者谓已持行长远之道，名曰“行持”，乃长行者。称“那迦萨摩罗”，为长老之名。“后来沙门”，此时佛之侍者。彼即其称之“后来沙门”而持行其道。佛之初觉期有二十年无人供养侍奉，之后至般涅槃二十五年，长老阿难为佛侍者。此为无断侍者时期。谓“那迦萨摩罗”与“后来沙门”二人，谓分二道，二相之道。此“二道”，谓敬重之“那迦萨摩罗”依个人过去对道之熟悉与诚敬见解曰：“此路，世尊所行之道也”。
Bhagavā pana tadā tassa saparissayabhāvaṃ ñatvā tato aññaṃ maggaṃ gantukāmo ‘‘ayaṃ, nāgasamāla, pantho’’ti āha. ‘‘Saparissayo’’ti ca vutte asaddahitvā ‘‘bhagavā na tattha parissayo’’ti vadeyya, tadassa dīgharattaṃ ahitāya dukkhāyāti ‘‘saparissayo’’ti na kathesi. Tikkhattuṃ ‘‘ayaṃ pantho, iminā gacchāmā’’ti vatvā catutthavāre ‘‘na bhagavā iminā maggena gantuṃ icchati, ayameva ca ujumaggo, handāhaṃ bhagavato pattacīvaraṃ datvā iminā maggena gamissāmī’’ti cintetvā satthu pattacīvaraṃ dātuṃ asakkonto bhūmiyaṃ ṭhapetvā paccupaṭṭhitena dukkhasaṃvattanikena kammunā codiyamāno bhagavato vacanaṃ anādiyitvāva pakkāmi. Tena vuttaṃ – ‘‘atha kho āyasmā nāgasamālo bhagavato pattacīvaraṃ tattheva chamāyaṃ nikkhipitvā pakkāmī’’ti. Tattha bhagavato pattacīvaranti attano hatthagataṃ bhagavato pattacīvaraṃ. Tatthevāti tasmiṃyeva magge chamāyaṃ pathaviyaṃ nikkhipitvā pakkāmi. Idaṃ vo bhagavā pattacīvaraṃ, sace icchatha, gaṇhatha, yadi attanā icchitamaggaṃyeva gantukāmatthāti adhippāyo. Bhagavāpi attano pattacīvaraṃ sayameva gahetvā yathādhippetaṃ maggaṃ paṭipajji.
当时世尊知其同伴之处境，欲令其入他道，告曰：“此路正道，纳迦萨摩罗。”语中“同伴”，若言佛非彼同伴则违真理，故不言“同伴”，乃因长期伤害不愿称也。三次说：“此路正道，当行。”至第四次曰：“世尊不欲行此道，我将以世尊袈裟随其道行。”因不能献袈裟，乃安坐地上，受苦不行佛言。佛曰：“昔日那迦萨摩罗当时即于此地置袈裟而去。”佛袈裟即世尊手中袈裟，正于此道旁置地而去。佛告：“此袈裟为尔等所有，若愿取之，尔自当以此道毕竟之愿心为愿。”世尊自执其袈裟，依愿行道。
Antarāmagge corā nikkhamitvāti tadā kira pañcasatā purisā luddā lohitapāṇino rājāparādhino hutvā araññaṃ pavisitvā corikāya jīvikaṃ kappentā ‘‘pāripanthikabhāvena rañño āyapathaṃ pacchindissāmā’’ti maggasamīpe araññe tiṭṭhanti. Te theraṃ tena maggena gacchantaṃ disvā ‘‘ayaṃ samaṇo iminā maggena āgacchati, avaḷañjitabbaṃ maggaṃ vaḷañjeti, amhākaṃ atthibhāvaṃ na jānāti, handa naṃ jānāpessāmā’’ti kujjhitvā gahanaṭṭhānato vegena nikkhamitvā sahasā theraṃ bhūmiyaṃ pātetvā hatthapādehi koṭṭetvā mattikāpattañcassa bhinditvā cīvaraṃ khaṇḍākhaṇḍikaṃ chinditvā pabbajitattā ‘‘taṃ na hanāma, ito paṭṭhāya imassa maggassa parissayabhāvaṃ jānāhī’’ti vissajjesuṃ. Tena vuttaṃ – ‘‘atha kho āyasmato…pe… vipphālesu’’nti.
盗贼们出入森林小径。当时约有五百余人，赤手空拳，因犯王令而变为亡命之徒，进入丛林，依靠偷盗为生。他们打算以中途攀登之势，绕过国王的禁路，于是停留在边缘的森林中。几位长老见有比库沿此小道而来，便心生厌恶，私下说道：“此乃沙门，正沿此路而至，必会获罪，误入迷途，不识我们的处境。我们现在不如大发勇气，将他制服吧。”说罢，他们迅速从隐秘处跳出，猛然扑倒长老，用手脚殴打，打破其泥瓦盘子，撕碎袈裟，欲强制出家，但同时又说：“我们不杀他，只是要监视此路上的安全，为后事留心。”听闻此事，遂有偈言记述其情。
Bhagavāpi ‘‘ayaṃ tena maggena gato corehi bādhito maṃ pariyesitvā idāneva āgamissatī’’ti ñatvā thokaṃ gantvā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. Āyasmāpi kho nāgasamālo paccāgantvā satthārā gatamaggameva gahetvā gacchanto tasmiṃ rukkhamūle bhagavantaṃ passitvā upasaṅkamitvā vanditvā taṃ pavattiṃ sabbaṃ ārocesi. Tena vuttaṃ – ‘‘atha kho āyasmā nāgasamālo…pe… saṅghāṭiñca vipphālesu’’nti.
世尊知晓其情后默然前往，进入小径，在某树根下坐下。后来，尊者那迦萨摩来到，见佛已乘小道前来，遂赶路同行。到达树根处时，尊者恭敬地向佛行礼，并一五一十地说明了此事。于是有偈赞说：“尊者那迦萨摩……及袈裟之鲜明。”
Etamatthaṃ viditvāti etaṃ āyasmato nāgasamālassa attano vacanaṃ anādiyitvā akhemantamaggagamanaṃ, attano ca khemantamaggagamanaṃ viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.
由此可知，尊者那迦萨摩自知言行未尽全善，不贸然涉入不安全的路途。既知自己该走安心之道，故以此偈作开示，警醒后人。
Tattha saddhiṃ caranti saha caranto. Ekato vasanti idaṃ tasseva vevacanaṃ, saha vasantoti attho . Misso aññajanena vedagūti veditabbaṭṭhena vedasaṅkhātena catusaccaariyamaggañāṇena gatattā adhigatattā, vedassa vā sakalassa ñeyyassa pāraṃ gatattā vedagū. Attano hitāhitaṃ na jānātīti añño, avidvā bāloti attho. Tena aññena janena misso sahacaraṇamattena misso. Vidvā pajahāti pāpakanti tena vedagūbhāvena vidvā jānanto pāpakaṃ abhaddakaṃ attano dukkhāvahaṃ pajahāti, pāpakaṃ vā akalyāṇapuggalaṃ pajahāti. Yathā kiṃ? Koñco khīrapakova ninnaganti yathā koñcasakuṇo udakamissite khīre upanīte vinā toyaṃ khīramattasseva pivanato khīrapako ninnaṭṭhānagamanena ninnagasaṅkhātaṃ udakaṃ pajahāti vajjeti, evaṃ paṇḍito kira duppaññapuggalehi ṭhānanisajjādīsu sahabhūtopi ācārena te pajahāti, na kadācipi sammisso hoti.
文中所说诸人同行、同居，意谓同住一处。“密友”指彼此了解世间真理、通达四圣谛之道理，已得此道者。有人因不明道理，无智慧，是愚昧者。故有相反之人共为友伴。通晓真理者便放弃恶业，明了恶人和恶行给自己带来痛苦，不与之结交；而愚昧者则与恶人为伍。犹如小鸭子般逃避酸奶，进入水域攀附乳汁而不饮，以维持生命。智者弃恶道者，亦如是，不与恶劣之人相通，因此永不与恶人结为友伴。
Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。
8. Visākhāsuttavaṇṇanā八、维萨卡经注释
§78
78. Aṭṭhame visākhāya migāramātuyā nattā kālaṅkatā hotīti visākhāya mahāupāsikāya puttassa dhītā kumārikā kālaṅkatā hoti. Sā kira vattasampannā sāsane abhippasannā mahāupāsikāya gehaṃ paviṭṭhānaṃ bhikkhūnaṃ bhikkhunīnañca attanā kātabbaveyyāvaccaṃ purebhattaṃ pacchābhattañca appamattā akāsi, attano pitāmahiyā cittānukūlaṃ paṭipajji. Tena visākhā gehato bahi gacchantī sabbaṃ tassāyeva bhāraṃ katvā gacchati, rūpena ca dassanīyā pāsādikā, iti sā tassā visesato piyā manāpā ahosi. Sā rogābhibhūtā kālamakāsi. Tena vuttaṃ – ‘‘tena kho pana samayena visākhāya migāramātuyā nattā kālaṅkatā hoti piyā manāpā’’ti. Atha mahāupāsikā tassā maraṇena sokaṃ sandhāretuṃ asakkontī dukkhī dummanā sarīranikkhepaṃ kāretvā ‘‘api nāma satthu santikaṃ gatakāle cittassādaṃ labheyya’’nti bhagavantaṃ upasaṅkami. Tena vuttaṃ – ‘‘atha kho visākhā migāramātā’’tiādi. Tattha divā divassāti divasassāpi divā, majjhanhike kāleti attho.
第七十八节 维萨卡比库尼因其母遭逢恶名，心生羞辱。维萨卡大居士之女、比库尼之婿之女，遵守戒律，悉心侍奉家内来往比库与比库尼，前后膳食均无懈怠，且顺从祖父母之意。维萨卡出家时，离开家门，承担了一切家务之重，容貌端庄美丽，特别令人爱戴，故得大家欢迎。后因疾病缠身，长时间昏迷。于是言：“当时维萨卡之母因遭恶名所染，倍受忿恨和羞辱。”维萨卡悲伤难耐，惶恐不安，行尸走肉之际，曾向世尊祈求：“愿临终时得见世尊，心获安慰。”佛陀便接见她。经述曰：“当时维萨卡其母……”其中“昼日交替”指一天之意，也用于中午时。
Bhagavā visākhāya vaṭṭābhiratiṃ jānanto upāyena sokatanukaraṇatthaṃ ‘‘iccheyyāsi tvaṃ visākhe’’tiādimāha. Tattha yāvatikāti yattakā. Tadā kira satta janakoṭiyo sāvatthiyaṃ paṭivasanti . Taṃ sandhāya bhagavā ‘‘kīvabahukā pana visākhe sāvatthiyā manussā devasikaṃ kālaṃ karontī’’ti pucchi. Visākhā ‘‘dasapi, bhante’’tiādimāha. Tattha tīṇīti tayo. Ayameva vā pāṭho. Avivittāti asuññā.
佛知维萨卡伤心过度，为帮助消解忧愁，言语安慰说：“你愿意吗，维萨卡？”“愿意”，维萨卡答。佛问其寿命至何年，维萨卡答曰“七十年许”，约有七千万居民居住在舍卫城。世尊继问：“维萨卡可知舍卫城众生有多少为人、为天作寿？”维萨卡回答：“大约一千万，尊者。”世尊问三次，无异议。此即原文。
Atha bhagavā attano adhippāyaṃ pakāsento ‘‘api nu tvaṃ kadāci karahaci anallavatthā vā bhaveyyāsi anallakesā vā’’ti āha. Nanu evaṃ sante tayā sabbakālaṃ sokābhibhūtāya matānaṃ puttādīnaṃ amaṅgalūpacāravasena udakorohaṇena allavatthāya allakesāya eva bhavitabbanti dasseti. Taṃ sutvā upāsikā saṃvegajātā ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā piyavatthuṃ vippaṭisārato attano cittassa nivattabhāvaṃ satthu ārocentī ‘‘alaṃ me, bhante, tāvabahukehi puttehi ca nattārehi cā’’ti āha.
于是世尊显明自身的统帅权威，对比库尼说：「你曾经什么时候做过不善业，而成为不善果报的呢，或者曾为不善之业所染污呢？」世尊此语意在说明，难道她因世间常常充满悲伤而认为子女们必然因不幸缘故而得不善果报吗？听闻此言，比库尼心生震动，反驳道：「不是这样，尊者。」她爱护亲属，违背所爱者的愿望，内心抑郁痛苦，向世尊求教，说：「尊者，我没有那许多子女，也没有其他亲属。」
Athassā bhagavā ‘‘dukkhaṃ nāmetaṃ piyavatthunimittaṃ, yattakāni piyavatthūni, tattakāni dukkhāni. Tasmā sukhakāmena dukkhappaṭikūlena sabbaso piyavatthuto cittaṃ vivecetabba’’nti dhammaṃ desento ‘‘yesaṃ kho visākhe sataṃ piyāni, sataṃ tesaṃ dukkhānī’’tiādimāha. Tattha sataṃ piyānīti sataṃ piyāyitabbavatthūni. ‘‘Sataṃ piya’’ntipi keci paṭhanti. Ettha ca yasmā ekato paṭṭhāya yāva dasa, tāva saṅkhyā saṅkhyeyyappadhānā, tasmā ‘‘yesaṃ dasa piyāni, dasa tesaṃ dukkhānī’’tiādinā pāḷi āgatā. Keci pana ‘‘yesaṃ dasa piyānaṃ, dasa nesaṃ dukkhāna’’ntiādinā paṭhanti, taṃ na sundaraṃ. Yasmā pana vīsatito paṭṭhāya yāva sataṃ, tāva saṅkhyā saṅkhyeyyappadhānāva, tasmā tatthāpi saṅkhyeyyappadhānataṃyeva gahetvā ‘‘yesaṃ kho visākhe sataṃ piyāni, sataṃ tesaṃ dukkhānī’’tiādinā pāḷi āgatā. Sabbesampi ca ‘‘yesaṃ ekaṃ piyaṃ, ekaṃ tesaṃ dukkha’’nti pāṭho, na pana dukkhassāti. Etasmiñhi pakkhe ekarasā ekajjhāsayā ca bhagavato desanā hoti. Tasmā yathāvuttanayāva pāḷi veditabbā.
世尊说：「所谓的痛苦，正是因所爱之事所产生的痛苦。凡所爱者，皆是痛苦之因。因此，为了避免痛苦，心应离弃一切所爱。」世尊宣说：「比如说在维萨玳月中，如果有一百样所爱之物，那么其中都有痛苦存在。」这里一百样所爱，意谓应被视为一百种所爱之物。有些人称之为『一百所爱』。在这里，因为逐项计数，从一至十称为数目计数故说『十所爱，十痛苦』，某些人则错误读作『十所爱中，有十种不痛苦』，这种读法不佳。因而，人们继续从二十读到一百，依然采用计数名称，因此巴利文出现『维萨玳月中有一百个所爱，一百中皆为痛苦』的说法。全部有统一口吻为『所爱有一个，痛苦有一个』的文句，不说痛苦不存在。在这方面，世尊的教法意在统一概念，这就是应理解的地方。
Etamatthaṃviditvā sokaparidevādikaṃ cetasikaṃ kāyikañca dukkhaṃ piyavatthunimittaṃ piyavatthumhi sati hoti, asati na hotīti etamatthaṃ sabbākārato jānitvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi.
理解到这一点之后，因悲痛、忧伤等心境及身体的苦痛，便是所爱之因的显现，只要心念于所爱便有痛苦，不念则无痛苦。对此真理了然于心之后，以启示真实义理，世尊宣示了这部偈语。
Tassattho – ñātibhogarogasīladiṭṭhibyasanehi phuṭṭhassa anto nijjhāyantassa bālassa cittasantāpalakkhaṇā ye keci mudumajjhādibhedena yādisā tādisā sokā vā tehiyeva phuṭṭhassa sokuddehakasamuṭṭhāpitavacīvippalāpalakkhaṇā paridevitā vā aniṭṭhaphoṭṭhabbapaṭihatakāyassa kāyapīḷanalakkhaṇā dukkhā vā tathā avuttatthassa vikappanatthena vāsaddena gahitā domanassūpāyāsādayo vā nissayabhedena ca anekarūpā nānāvidhā imasmiṃ sattaloke dissanti upalabbhanti, sabbepi ete piyaṃ piyajātikaṃ sattaṃ saṅkhārañca paṭicca nissāya āgamma paccayaṃ katvā pabhavanti nibbattanti. Tasmiṃ pana yathāvutte piyavatthumhi piye asante piyabhāvakare chandarāge pahīne na kadācipi ete bhavanti. Vuttañhetaṃ – ‘‘piyato jāyatī soko…pe… pemato jāyatī soko’’ti ca ādi (dha. pa. 212-213). Tathā ‘‘piyappabhūtā kalahā vivādā, paridevasokā sahamaccharehī’’ti ca ādi (su. ni. 869). Ettha ca ‘‘paridevitā vā dukkhā vā’’ti liṅgavipallāsena vuttaṃ, ‘‘paridevitāni vā dukkhāni vā’’ti vattabbe vibhattilopo vā katoti veditabbo.
此理的内涵是：因世间亲属、财富、疾病、品性、见解等令心受触后，愚昧不觉的心，心生烦恼愁苦，诸如悲伤哭泣、忧愁哀叹，种种苦体的痛苦及心境失调起伏等，广泛表现为不悦而难以忍受的状态。此情形普遍见于世间。且这些苦苦恼，都因依赖所爱亲属所产生的身心烦恼堆积而出现。若离开所爱，一切就不会出现。因为如此，即便处于所爱之中，若心离欲断爱，便不复为所爱之苦所染。如偈所说：「因所爱而生悲伤……因所爱而生悲伤……」又偈言：「因所爱而生纷争争闹，忧愁悲伤相共依住。」在此「忧愁悲伤或苦痛」语带否定转折的指称，须知原义应为「忧愁悲伤及苦痛」。
Tasmā hi te sukhino vītasokāti yasmā piyappabhūtā sokādayo yesaṃ natthi, tasmā te eva sukhino vītasokā nāma. Ke pana te? Yesaṃ piyaṃ natthi kuhiñci loke yesaṃ ariyānaṃ sabbaso vītarāgattā katthacipi sattaloke saṅkhāraloke ca piyaṃ piyabhāvo ‘‘putto’’ti vā ‘‘bhātā’’ti vā ‘‘bhaginī’’ti vā ‘‘bhariyā’’ti vā piyaṃ piyāyanaṃ piyabhāvo natthi, saṅkhāralokepi ‘‘etaṃ mama santakaṃ, imināhaṃ imaṃ nāma sukhaṃ labhāmi labhissāmī’’ti piyaṃ piyāyanaṃ piyabhāvo natthi. Tasmā asokaṃ virajaṃ patthayāno, piyaṃ na kayirātha kuhiñci loketi yasmā ca sukhino nāma vītasokā, vītasokattāva katthacipi visaye piyabhāvo natthi, tasmā attano yathāvuttasokābhāvena ca asokaṃ asokabhāvaṃ rāgarajādivigamanena virajaṃ virajabhāvaṃ arahattaṃ, sokassa rāgarajādīnañca abhāvahetubhāvato vā ‘‘asokaṃ viraja’’nti laddhanāmaṃ nibbānaṃ patthayāno kattukamyatākusalacchandassa vasena chandajāto katthaci loke rūpādidhamme antamaso samathavipassanādhammepi piyaṃ piyabhāvaṃ viyāyanaṃ na kayirātha na uppādeyya. Vuttañhetaṃ – ‘‘dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240).
因此，这些会心生愉悦而无忧愁之人，正是因为他们内心无所爱所致，故名为无忧愁者。究竟是谁呢？是那些全然无所爱、不起贪欲的圣者们，或当世间与众生轮回界中，其亲属之爱、情感之所属、及身心所有的爱念都已断绝，心无所爱。不认作「这个是我的亲属，因他我得乐」。因此，应当谨慎不生执著之爱。以无爱无染清净之心怀持无忧愁、无苦之心，成就阿拉汉果。故此证得涅槃应名「无忧愁清净」，此乃无贪、无嗔、无痴所造之心境。以恶劣之心愿，贪欲之情缘，不应在有色等现象中生起爱念。如偈所宣：「诸法亦当舍弃，不为无义所染。」
Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。
9. Paṭhamadabbasuttavaṇṇanā九、第一答巴经注释
§79
79. Navame āyasmāti piyavacanaṃ. Dabboti tassa therassa nāmaṃ. Mallaputtoti mallarājassa putto. So hi āyasmā padumuttarassa bhagavato pādamūle katābhinīhāro kappasatasahassaṃ upacitapuññasañcayo amhākaṃ bhagavato kāle mallarājassa devikā kucchiyaṃ nibbatto katādhikārattā jātiyā sattavassikakāleyeva mātāpitaro upasaṅkamitvā pabbajjaṃ yāci. Te ca ‘‘pabbajitvāpi ācāraṃ tāva sikkhatu, sace taṃ nābhiramissati, idheva āgamissatī’’ti anujāniṃsu. So satthāraṃ upasaṅkamitvā pabbajjaṃ yāci. Satthāpissa upanissayasampattiṃ oloketvā pabbajjaṃ anujāni. Tassa pabbajjāsamaye dinnaovādena bhavattayaṃ ādittaṃ viya upaṭṭhāsi. So vipassanaṃ paṭṭhapetvā khuraggeyeva arahattaṃ pāpuṇi. Yaṃkiñci sāvakena pattabbaṃ, ‘‘tisso vijjā catasso paṭisambhidā chaḷabhiññā nava lokuttaradhammā’’ti evamādikaṃ sabbaṃ adhigantvā asītiyā mahāsāvakesu abbhantaro ahosi. Vuttañhetaṃ tena āyasmatā –
第七十九章 敬称曰比库长老，称谓比库名曰答巴，即马喇王子之子。此尊者为世尊之所钦敬，曾在世尊座前三百千年广积功德。马喇王时代，王子答巴七岁，父母前来恳请出家。长老玛哈巴嘉巴娣果德弥，嘱咐其应习持戒，若有所失，当在此地归依。答巴奉世尊指示，怀敬心依止出家。受戒时，他在世尊面前颇得加持，如烈火焚身。修习观行禅定，迅速达到阿拉汉果。修学所须皆成就，能达三明四解，并得六通八解与九种出世间法，成为弟子中佼佼。如此大智慧者，内众弟子中亦为尊敬。偈中宣说此长老：
‘‘Mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ, yaṃkiñci sāvakena pattabbaṃ, sabbaṃ taṃ anuppattaṃ mayā’’tiādi (pārā. 380).
『以我而言，经过七十生，阿拉汉果已亲证，所有应该由弟子得证的果位，我皆已悉数成就。』此等言，见于《巴拉巴经》第380页。
Yena bhagavā tenupasaṅkamīti so kirāyasmā ekadivasaṃ rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto bhagavato vattaṃ dassetvā divāṭṭhānaṃ gantvā udakakumbhato udakaṃ gahetvā pāde pakkhāletvā gattāni sītiṃ katvā cammakkhaṇḍaṃ paññāpetvā nisinno kālaparicchedaṃ katvā samāpattiṃ samāpajji. Athāyasmā yathākālaparicchedaṃ samāpattito vuṭṭhahitvā attano āyusaṅkhāre olokesi. Tassa te parikkhīṇā katipayamuhuttikā upaṭṭhahiṃsu. So cintesi – ‘‘na kho metaṃ patirūpaṃ, yamahaṃ satthu anārocetvā sabrahmacārīhi ca avidito idha yathānisinnova parinibbāyissāmi. Yaṃnūnāhaṃ satthāraṃ upasaṅkamitvā parinibbānaṃ anujānāpetvā satthu vattaṃ dassetvā sāsanassa niyyānikabhāvadassanatthaṃ mayhaṃ iddhānubhāvaṃ vibhāvento ākāse nisīditvā tejodhātuṃ samāpajjitvā parinibbāyeyyaṃ. Evaṃ sante ye mayi assaddhā appasannā, tesampi pasādo uppajjissati, tadassa tesaṃ dīgharattaṃ hitāya sukhāyā’’ti. Evañca so āyasmā cintetvā bhagavantaṃ upasaṅkamitvā sabbaṃ taṃ tatheva akāsi. Tena vuttaṃ – ‘‘atha kho āyasmā dabbo mallaputto yena bhagavā tenupasaṅkamī’’tiādi.
因世尊前来，长老某日在王舍城行乞食后，退餐时投以供养，随后前往昼寝处，取水罐中的水，用以洗净双脚，涂抹身体凉爽，擦净皮肤，涂护皮肉，端坐，划分时节而入禅定。长老入定后，于适当时刻起坐，审视自身寿命将尽，数刻时间有弟子侍奉。长老思维：『此并非我所期望之状，我欲于师示现之前，在众僧不知情、犹如他者入灭般，涅槃。惟愿当我面见师尊时，获师准许放心止灭，示现于法传续之意，展示我神通之能，于空中而坐，入光德之界，成就涅槃。既然如此，于我不信、疑惑者生起欢悦，亦对他们长久利益安乐有益。』如此思维后，长老亲近世尊，悉以此意相告，世尊称赞曰：『尔时长老答巴·玛拉波特，于世尊前来时恭敬之后云云』。
Tattha parinibbānakālo meti ‘‘bhagavā mayhaṃ anupādisesāya nibbānadhātuyā parinibbānakālo upaṭṭhito, tamahaṃ bhagavato ārocetvā parinibbāyitukāmomhī’’ti dasseti. Keci panāhu ‘‘na tāva thero jiṇṇo, na ca gilāno, parinibbānāya ca satthāraṃ āpucchati, kiṃ tattha kāraṇaṃ? ‘Mettiyabhūmajakā bhikkhū pubbe maṃ amūlakena pārājikena anuddhaṃsesuṃ, tasmiṃ adhikaraṇe vūpasantepi akkosantiyeva. Tesaṃ saddahitvā aññepi puthujjanā mayi agāravaṃ paribhavañca karonti. Imañca dukkhabhāraṃ niratthakaṃ vahitvā kiṃ payojanaṃ, tasmāhaṃ idāneva parinibbāyissāmī’ti sanniṭṭhānaṃ katvā satthāraṃ āpucchī’’ti. Taṃ akāraṇaṃ. Na hi khīṇāsavā aparikkhīṇe āyusaṅkhāre paresaṃ upavādādibhayena parinibbānāya cetenti ghaṭayanti vāyamanti, na ca paresaṃ pasaṃsādihetu ciraṃ tiṭṭhanti, atha kho saraseneva attano āyusaṅkhārassa parikkhayaṃ āgamenti. Yathāha –
此处涅槃之时为：『世尊临近我，以无所依无所着涅槃本质之涅槃时刻来到，我告之世尊，意欲随师涅槃。』亦有人言：『长老尚非老病，也未病重，为何请示师涅槃？』答曰：『因昔日本土比库借由无因而降之巴拉基戒误，且愤怒此事，长老等忍受其言辞侮辱，外境俗人亦以无礼轻慢我。负此苦业，无益承载，我今决心涅槃。』此说缘起。实则未尽惑者、无余烦恼者，寿数尚存时，非为他人之过恶所动心，亦非他人称赞之由而久住，然终究如水器碎裂般，寿数自然终结。犹如：
‘‘Nābhikaṅkhāmi maraṇaṃ, nābhikaṅkhāmi jīvitaṃ;
『我不渴望死亡，我不贪恋生命；』
Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā’’ti. (theragā. 196, 606; mi. pa. 2.2.4) –
『我亦放下时间，犹如断绝的稻草。』（见《长老赞歌》196、606；《中部拾遗》第二册第四品。）
Bhagavāpissa āyusaṅkhāraṃ oloketvā parikkhīṇabhāvaṃ ñatvā ‘‘yassadāni tvaṃ, dabba, kālaṃ maññasī’’ti āha.
世尊察视长老寿命将尽，知其已临灭尽之时，便语曰：『当此时刻，答巴，尔宜自思此时节』。
Vehāsaṃabbhuggantvāti ākāsaṃ abhiuggantvā, vehāsaṃ gantvāti attho. Abhisaddayogena hi idaṃ upayogavacanaṃ, attho pana bhummavasena veditabbo. Vehāsaṃ abbhuggantvā kiṃ akāsīti āha – ‘‘ākāse antalikkhe pallaṅkena nisīditvā’’tiādi. Tattha tejodhātuṃ samāpajjitvāti tejokasiṇacatutthajjhānasamāpattiṃ samāpajjitvā. Thero hi tadā bhagavantaṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā ekamantaṃ ṭhito ‘‘bhagavā kappasatasahassaṃ tumhehi saddhiṃ tattha tattha vasanto puññāni karonto imamevatthaṃ sandhāya akāsiṃ, svāyamattho ajja matthakaṃ patto, idaṃ pacchimadassana’’nti āha. Ye tattha puthujjanabhikkhū sotāpannasakadāgāmino ca, tesu ekaccānaṃ mahantaṃ kāruññaṃ ahosi, ekacce ārodanappattā ahesuṃ. Athassa bhagavā cittācāraṃ ñatvā ‘‘tena hi, dabba, mayhaṃ bhikkhusaṅghassa ca iddhipāṭihāriyaṃ dassehī’’ti āha. Tāvadeva sabbo bhikkhusaṅgho sannipati. Athāyasmā dabbo ‘‘ekopi hutvā bahudhā hotī’’tiādinā (paṭi. ma. 1.102; dī. ni. 1.484) nayena āgatāni sāvakasādhāraṇāni sabbāni pāṭihāriyāni dassetvā puna ca bhagavantaṃ vanditvā ākāsaṃ abbhuggantvā ākāse pathaviṃ nimminitvā tattha pallaṅkena nisinno tejokasiṇasamāpattiyā parikammaṃ katvā samāpattiṃ samāpajjitvā vuṭṭhāya sarīraṃ āvajjitvā puna samāpattiṃ samāpajjitvā sarīrajhāpanatejodhātuṃ adhiṭṭhahitvā parinibbāyi. Saha adhiṭṭhānena sabbo kāyo agginā āditto ahosi. Khaṇeneva ca so aggi kappavuṭṭhānaggi viya aṇumattampi saṅkhāragataṃ masimattampi tattha kiñci anavasesento adhiṭṭhānabalena jhāpetvā nibbāyi. Tena vuttaṃ – ‘‘atha kho āyasmā dabbo mallaputto’’tiādi. Tattha vuṭṭhahitvā parinibbāyīti iddhicittato vuṭṭhahitvā bhavaṅgacittena parinibbāyi.
「穿越空间」意谓穿过天空，『穿越空间』是其涵义。因依声音入联系，此为用法之词，然其意要以土地状况而知。穿越空间之后问其何为空间者，解曰——「在天空之中，空中，坐于软床」等语。此中谓入光元素，即第四禅之入定。昔时长老礼敬世尊后，顺时三个回绕绕行，立于一侧称言：「世尊与尔等同住百千劫，处处行善，因是而为此设，今我已到此末境，视此西方。」彼时诸凡夫比库，有初果斯陀含及二果阿那含，于中有些多大悲恻，亦有若干哀鸣。世尊知其心行，告曰：「因此，答巴，我与比库僧团将现神通。」于是全体比库僧聚集。时答巴发挥多样变化，向众显神通，复礼拜世尊后，穿越天空，穿越天至地，坐于软床，依第四禅入定，行持禅定，然后起身，身烧熄后复入禅定，凭身心调伏光元素，证灭尽。由其调伏，全身如被火燃烧。顷刻间火起如覆天火，微细化合物及尘埃无留余，不灭即熄，凭强大定力断灭涅槃。是故说——「时答巴长老…」等语。此处述凭神通之心起身，凭生命活动意识灭尽涅槃。
Jhāyamānassāti jāliyamānassa. Ḍayhamānassāti tasseva vevacanaṃ. Atha vā jhāyamānassāti jālāpavattikkhaṇaṃ sandhāya vuttaṃ, ḍayhamānassāti vītaccitaṅgārakkhaṇaṃ. Chārikāti bhasmaṃ. Masīti kajjalaṃ. Na paññāyitthāti na passittha, adhiṭṭhānabalena sabbaṃ khaṇeneva antaradhāyitthāti attho. Kasmā pana thero uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassesi, nanu bhagavatā iddhipāṭihāriyakaraṇaṃ paṭikkhittanti ? Na codetabbametaṃ gihīnaṃ sammukhā pāṭihāriyakaraṇassa paṭikkhittattā. Tañca kho vikubbanavasena, na panevaṃ adhiṭṭhānavasena. Ayaṃ panāyasmā dhammasāminā āṇattova pāṭihāriyaṃ dassesi.
「禅定中者」意即陷入网罗中；「燃烧中者」意谓真切经历炽燃之境。又「禅定中者」指灭尽时网罗的存续，「燃烧中者」谓灭尽时炽烈炭火的守护。灰为炉渣，漆为黑炭。意谓未曾觉察、不曾昧见，凭定力瞬间全灭。何故长老曾显示超人法力？难道世尊拒绝此显现？非然，凡夫前未应世尊神通法力之示以为阻。此现象乃出于拙劣执意，非单靠定力。此乃受到法尊之答巴长老示神通时之限制因缘。
Etamatthaṃ viditvāti etaṃ āyasmato dabbassa mallaputtassa anupādāparinibbānaṃ sabbākārato viditvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi.
理解如此涵义，即指尊者答巴长老入无取灭尽涅槃之理，了知此诸事已尽，乃作如是嘱咐偈颂。
Tattha abhedi kāyoti sabbo bhūtupādāyapabhedo catusantatirūpakāyo bhijji, anavasesato ḍayhi, antaradhāyi, anuppattidhammataṃ āpajji. Nirodhi saññāti rūpāyatanādigocaratāya rūpasaññādibhedā sabbāpi saññā appaṭisandhikena nirodhena nirujjhi. Vedanā sītibhaviṃsu sabbāti vipākavedanā kiriyavedanāti sabbāpi vedanā appaṭisandhikanirodhena niruddhattā aṇumattampi vedanādarathassa abhāvato sītibhūtā ahesuṃ, kusalākusalavedanā pana arahattaphalakkhaṇeyeva nirodhaṃ gatā. ‘‘Sītirahiṃsū’’tipi paṭhanti, santā niruddhā ahesunti attho. Vūpasamiṃsu saṅkhārāti vipākakiriyappabhedā sabbepi phassādayo saṅkhārakkhandhadhammā appaṭisandhikanirodheneva niruddhattā visesena upasamiṃsu. Viññāṇaṃ atthamāgamāti viññāṇampi vipākakiriyappabhedaṃ sabbaṃ appaṭisandhikanirodheneva atthaṃ vināsaṃ upacchedaṃ agamā agacchi.
所谓不可分割之身体者，即一切由色、触等四大构成之众生形体，虽遭破坏，仍不留余火燃烧、渐灭消失，乃因无余灭尽之因。所谓止息之识，谓色界及识界等对色受想之分别，悉因无假续相之止灭而熄灭。感受皆变成凉爽，无剩余烦恼苦乐，唯有阿拉汉所特有之灭已证得。云云曰「凉即不杀」，谓已入止息境界。行蕴皆止息，因行相关的因果感受已无续相而断绝休止。识亦同理，因无续者如箭断止。总而言之五蕴因无伫续次序，故现灭不生之理。
Iti bhagavā āyasmato dabbassa mallaputtassa pañcannampi khandhānaṃ pubbeyeva kilesābhisaṅkhārupādānassa anavasesato niruddhattā anupādāno viya jātavedo appaṭisandhikanirodhena niruddhabhāvaṃ nissāya pītivegavissaṭṭhaṃ udānaṃ udānesīti.
如是世尊以尊者答巴长老为例，示现五蕴先前之烦恼摄取灭绝，若无余续之无取灭境界，依此缘故，答巴当下身心俱灭，乃著于涅槃境。由此偈颂即是此义之显扬。
Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。
10. Dutiyadabbasuttavaṇṇanā第十·第二答巴经注释
§80
80. Dasame tatra kho bhagavā bhikkhū āmantesīti bhagavā rājagahe yathābhirantaṃ viharitvā janapadacārikaṃ caranto anukkamena sāvatthiṃ patvā jetavane viharantoyeva yesaṃ bhikkhūnaṃ āyasmato dabbassa mallaputtassa parinibbānaṃ apaccakkhaṃ, tesaṃ taṃ paccakkhaṃ katvā dassetuṃ, yepi ca mettiyabhūmajakehi katena abhūtena abbhācikkhaṇena there gāravarahitā puthujjanā, tesaṃ there bahumānuppādanatthañca āmantesi. Tattha tatrāti vacanasaññāpane nipātamattaṃ. Khoti avadhāraṇe. Tesu ‘‘tatrā’’ti iminā ‘‘bhagavā bhikkhū āmantesī’’ti etesaṃ padānaṃ vuccamānataṃyeva joteti. ‘‘Kho’’ti pana iminā āmantesiyeva, nāssa āmantane koci antarāyo ahosīti imamatthaṃ dasseti. Atha vā tatrāti tasmiṃ ārāme. Khoti vacanālaṅkāre nipāto. Āmantesīti abhāsi. Kasmā pana bhagavā bhikkhūyeva āmantesīti? Jeṭṭhattā seṭṭhattā āsannattā sabbakālaṃ sannihitattā dhammadesanāya visesato bhājanabhūtattā ca.
80. 关于第十事，世尊曾在王舍城闲隐隐居，游行诸乡郊，终于来到舍卫城，在祇树给孤独园中示现法教，是时彼众比库中，有尊者答巴长老遂涅槃。世尊为令诸弟子证实此事，乃发问示知。且因彼响应他地乡民，由长老示现所化，世间愚钝众生未能尊敬，世尊因而特别嘱咐其尊重。此处「彼处」言词，一切仅以简明语词传达。「故曰依法宣示」。谓诸弟子在彼处与世尊同在无阻隔。又「彼处」意指终始于此所在僧舍。语气助词为文辞润饰。「诤问」、「嘱咐」意在说明。为何仅嘱诸比库？盖因为诸比库中最尊长，且时常聚集，反复闻闻，法教专注且具已受用之意思。
Bhikkhavoti tesaṃ āmantanākāradassanaṃ. Bhadanteti āmantitānaṃ bhikkhūnaṃ gāravena satthu paṭivacanadānaṃ. Tattha ‘‘bhikkhavo’’ti vadanto bhagavā te bhikkhū ālapati. ‘‘Bhadante’’ti vadantā te paccālapanti. Apica ‘‘bhikkhavo’’ti iminā karuṇāvipphārasommahadayanissitapubbaṅgamena vacanena te bhikkhū kammaṭṭhānamanasikāradhammapaccavekkhaṇādito nivattetvā attano mukhābhimukhe karoti. ‘‘Bhadante’’ti iminā satthari ādarabahumānagāravadīpanavacanena te bhikkhū attano sussūsataṃ ovādappaṭiggahagāravabhāvañca paṭivedenti. Bhagavato paccassosunti te bhikkhū bhagavato vacanaṃ patiassosuṃ sotukāmataṃ janesuṃ . Etadavocāti bhagavā etaṃ idāni vakkhamānaṃ sakalaṃ suttaṃ abhāsi. Dabbassa, bhikkhave, mallaputtassātiādi anantarasutte vuttatthameva. Etamatthantiādīsupi apubbaṃ natthi, anantarasutte vuttanayeneva veditabbaṃ.
「比库」是对他们的邀请恩泽和礼遇的称呼。「尊者」则是被邀请的比库们对世尊的尊敬之称，并且作为师长对答的尊称。在这里，当世尊说「比库们」时，是对众比库们说话；他们回应以「尊者」称呼。且「比库」这一称谓，依据慈悲心所生的最上善意先行的言语，指引这些比库们专注于修行场所、法门的观察与反省，令他们由内心面对自证。称「尊者」者，乃师长以崇敬和礼貌的言语示现，照亮比库们对自心降伏、受持清净教戒的证据。世尊的回应听闻，是为了使这些比库对他的教说，生起倾听渴爱。此言即表明，世尊现时所说的一切，就是先前经由阿答巴马拉子等比库，当即说法所明示的义理。此理义从无先例；只有依循先经而知晓。
Gāthāsu pana ayoghanahatassāti ayo haññati etenāti ayoghanaṃ, kammārānaṃ ayokūṭaṃ ayomuṭṭhi ca. Tena ayoghanena hatassa pahatassa. Keci pana ‘‘ayoghanahatassāti ghanaayopiṇḍaṃ hatassā’’ti atthaṃ vadanti. Eva-saddo cettha nipātamattaṃ. Jalato jātavedasoti jhāyamānassa aggissa. Anādare etaṃ sāmivacanaṃ. Anupubbūpasantassāti anukkamena upasantassa vijjhātassa niruddhassa. Yathā na ñāyate gatīti yathā tassa gati na ñāyati. Idaṃ vuttaṃ hoti – ayomuṭṭhikūṭādinā mahatā ayoghanena hatassa saṃhatassa, kaṃsabhājanādigatassa vā jalamānassa aggissa, tathā uppannassa vā saddassa anukkamena upasantassa suvūpasantassa dasasu disāsu na katthaci gati paññāyati paccayanirodhena appaṭisandhikaniruddhattā.
至于偈句中云「无铁无坚之物俱灭」，其意为「没有铁能被破坏」，即「无坚固铁」及「没有牢固的铁箍、铁链」；意思是以无坚牢之铁，为致命打击者。亦有人解释「无铁无坚之物俱灭」是指坚实紧密的铁块遭遇破坏。这里的词汇乃音节体，非完整的词义。所谓「水中火者」，是指正在燃烧的火。此为简略说法。所谓「安稳调伏」，是指依次渐进而调伏，令烦恼熄灭。譬如不能知道行踪、去向的人，即是所谓未知其所去之处。此处表示，对于该伟大铁链般的打击、消灭已久之业障，以及水中之火或火焰燃烧、声响平息，无论诸方十方皆无去处可寻，表明隔断因缘消除后无复续转，无复继起，无任何所至及存在之地。
Evaṃ sammāvimuttānanti evaṃ sammā hetunā ñāyena tadaṅgavikkhambhanavimuttipubbaṅgamena ariyamaggena catūhipi upādānehi āsavehi ca vimuttattā sammā vimuttānaṃ, tato eva kāmapabandhasaṅkhātaṃ kāmoghaṃ bhavoghādibhedaṃ avasiṭṭhaṃ oghañca taritvā ṭhitattā kāmabandhoghatārinaṃ suṭṭhu paṭipassambhitasabbakilesavipphanditattā kilesābhisaṅkhāravātehi ca akampanīyatāya acalaṃ anupādisesanibbānasaṅkhātaṃ sabbasaṅkhārūpasamaṃ sukhaṃ pattānaṃ adhigatānaṃ khīṇāsavānaṃ gati devamanussādibhedāsu gatīsu ayaṃ nāmāti paññapetabbatāya abhāvattā paññāpetuṃ natthi na upalabbhati, yathāvuttajātavedo viya apaññattikabhāvameva hi so gatoti attho.
因此所说的「正当解脱」者，乃因正当的缘由与理智，及基于勇猛破断外境束缚的前提，由圣道上四种烦恼执著及浊染妄念的解脱而生；并因断除诸欲缚，与诸爱空虚、有断有灭、远离生死轮回之界限相应；超越如欲爱纤弱的烦恼流转及种种生死之差别，立于真实无动摇、无依止的涅槃境；以心性清净、断尽烦恼业力之影响，达到不依存诸法因缘的终极安然乐境；此乃灭尽染污者的归宿。此义不可由言语完全表达，只能如无明中未觉之火焰般，显现无法透彻说明的本质。
Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释完毕。
Niṭṭhitā ca pāṭaligāmiyavaggavaṇṇanā. · 巴嗒厘村品注释完毕。
Nigamanakathā结论
Ettāvatāca –
这么说来——
Suvimuttabhavādāno, devadānavamānito;
「因彻底解脱生起，其如天神般欢喜施恩，
Pacchinnataṇhāsantāno, pītisaṃvegadīpano.
远离断灭烦渴之苦，令心喜悦光照明。」
Saddhammadānanirato, upādānakkhayāvaho;
乐于正法的布施者，导致执取的灭除；
Tattha tattha udāne ye, udānesi vināyako.
于诸处所，设有劝导的话语，乃引导之言。
Te sabbe ekato katvā, āropentehi saṅgahaṃ;
诸者一处而作，借由集结而相加；
Udānamiti saṅgītaṃ, dhammasaṅgāhakehi yaṃ.
所谓劝导，即以诸法汇集而成的唱诵。
Tassa atthaṃ pakāsetuṃ, porāṇaṭṭhakathānayaṃ;
为显明其义，乃述前人之注解；
Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā.
依此所著，始末详述此义，悉由我心阐释。
Sā tattha paramatthānaṃ, suttantesu yathārahaṃ;
在此处，究竟真实义如理如法地，正如于经文之中所显示的那样，
Pakāsanā paramatthadīpanī nāma nāmato.
名为『究竟真实义的显现与明照』。
Sampattā pariniṭṭhānaṃ, anākulavinicchayā;
这究竟义已经圆满成就，那是经过完全无滞碍的审察，
Catuttiṃsappamāṇāya, pāḷiyā bhāṇavārato.
约有三十四篇，以巴利语口头而广泛流传。
Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;
因此，这就是我通过修习所分析研求而获得的一切，
Puññaṃ tassānubhāvena, lokanāthassa sāsanaṃ.
凭借其功德的感应，正是世尊法教的根本。
Ogāhitvā visuddhāya, sīlādipaṭipattiyā;
当净化自心、断除烦恼，持戒行善；
Sabbepi dehino hontu, vimuttirasabhāgino.
愿一切有情，皆得解脱之份。
Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;
愿正觉所转教法，久住于世；
Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.
愿其中众生恒怀敬重，皆得安乐。
Sammā vassatu kālena, devopi jagatīpati;
愿天帝及诸天久随时节，护持世间；
Saddhammanirato lokaṃ, dhammeneva pasāsatūti.
愉悦于正法，令众生因法而安住。
Badaratitthavihāravāsinā ācariyadhammapālattherena · 由住于跋陀梨提陀寺的老师法护长老所作
Katāudānassa aṭṭhakathā samattā.
赐与的注疏已完成。