2. Dukanipāto · 2. 二集义注

215 段 · CSCD 巴利原典

1. Ekakanipāto第一一法集

1. Paṭhamavaggo

1. 第一品

1. Lobhasuttavaṇṇanā第一贪经注释

§1

1. Idāni ekadhammaṃ, bhikkhave, pajahathātiādinā nayena bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto. Sā panesā atthavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicāressāma. Cattāro hi suttanikkhepā – attajjhāsayo, parajjhāsayo, pucchāvasiko, aṭṭhuppattikoti. Yathā hi anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādipaṭṭhānanayena soḷasavidhataṃ nātivattanti, evaṃ attajjhāsayādisuttanikkhepavasena catubbidhataṃ nātivattantīti. Tattha yathā attajjhāsayassa aṭṭhuppattiyā ca parajjhāsayapucchāvasikehi saddhiṃ saṃsaggabhedo sambhavati attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca, aṭṭhuppattiko ca pucchāvasiko cāti ajjhāsayapucchānusandhisambhavato; evaṃ yadipi aṭṭhuppattiyā attajjhāsayenapi saṃsaggabhedo sambhavati, attajjhāsayādīhi pana purato ṭhitehi aṭṭhuppattiyā saṃsaggo natthīti niravaseso paṭṭhānanayo na sambhavati. Tadantogadhattā vā sambhavantānaṃ sesanikkhepānaṃ mūlanikkhepavasena cattāro suttanikkhepā vuttāti veditabbaṃ.

一、现在由于世尊以教示的方法宣布教诲，说明佛陀所宣说的经文内容，不论是放弃一法，诸位比库，此时就没有给予详尽的注解机会。由于那种对义理的注释，因深入考察经文的内容而明了显现，因此我们现在当且仅当考察经文的分类。经文的分类有四种，即自身心法、外境心法、疑问和纷乱。因为虽有数以百千计的经文，由于不同流派混杂的情形，未必完全按十六种方法遍及无余地分类，因而以自身心法等四种为分类的总结。自心法与纷乱之间、外境心法与疑问之间，皆生心的交互差别，自心法与外境心法、疑问及纷乱之间，亦有间接联系；虽纷乱与自心法间存联系，因自心法等前列三类既已立定，不能无限延伸到纷乱。因此总结分类即有以上四类经文的分界应知。

Tatrāyaṃ vacanattho – nikkhipīyatīti nikkhepo, suttaṃ eva nikkhepo suttanikkhepo. Atha vā nikkhipanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇabhūtoti attajjhāsayo, attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vasoti pucchāvaso. So etassa atthīti pucchāvasiko. Suttadesanāya vatthubhūtassa atthassa uppatti atthuppatti , atthuppatti eva aṭṭhuppatti tha-kārassa ṭha-kāraṃ katvā, sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti nikkhepo, attajjhāsayādi eva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho, pucchāvasena pavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasaṃ, tadeva nikkhepasaddāpekkhāya pucchāvasikoti pulliṅgavasena vuttaṃ. Tathā aṭṭhuppatti eva aṭṭhuppattikoti evamettha attho veditabbo.

此处词义——「nikkhipīyatīti」谓『投掷』，实际是投掷；经文本身即为经文的投掷，即称经文投掷。又或者「nikkhipanaṃ」是投掷，属于投掷，属于经文的投掷，表示说法。自身的心或思想，是因果之所在，谓自身的中心之所，或称思想之所，此即是自身所在之处。被他心称为彼中心所在。同样「pucchā」为尾，充当尾部；此即其义为尾部者。对于说法，其存在之处产生，此谓起义，起义即为产生，产生正是造义的行为，称该义为起义者。又或者「nikkhipīyati suttaṃ etena」是经文的投掷，及自身的中心思想等。今于词义差别，有自身的中心思想，彼心他心。问谓的尾，谓要问的义，谓有问相流通诸法受者之语称谓问尾，乃期待投掷语也，谓以阳性文体说出。如此产生即为产生义，应如此理解其意。

Apica paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto, kevalaṃ attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathaṃ aṭṭhuppattiyaṃ anavarodho, pucchāvasikaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitānaṃ kathaṃ parajjhāsaye anavarodhoti? Na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi brahmajāladhammadāyādasuttādīnaṃ (dī. na. 1.1 ādayo) vaṇṇāvaṇṇaāmisuppādādidesanānimittaṃ aṭṭhuppatti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayameva nimittaṃ katvā desito parajjhāsayo, pucchāvasena desito pucchāvasikoti pākaṭoyamatthoti.

尽管外境心法及诸根成熟的缘故除外，自身心法纯净的经文储存具备，唯有自身心法时才发生教法建立之义。而外境心法、疑问、纷乱三者，因为起于他人心法及问题之说教意趣，其产生如何能无阻碍乎？为何疑问纷乱皆由外境心法前引而起，又如何从外境心法无阻碍地通达自身心法？此问题无需追问。正如前述，以他人观念之质疑、询问、怀疑所生的经文因缘，取其教义根柢，即为纷乱。譬如《梵网法供养经》等，有多种他人妄见生起的教义，为纷乱的生起例证。若无他人之问题，仅用自身心法作缘而说教者即为外境心法，若是以疑问解释者即是疑问，故此显明。

Yāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva katheti, seyyathidaṃ – ākaṅkheyyasuttaṃ, tuvaṭṭakasuttantievamādīni (su. ni. 921 ādayo; ma. ni. 1.64 ādayo), tesaṃ attajjhāsayo nikkhepo.

世尊对他人未入手的事唯以自身心法说明，如《所望经》、《好法经》等，所谓经文自心法分类。

Yāni pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti evaṃ paresaṃ ajjhāsayaṃ khantiṃ abhinīhāraṃ bujjhanabhāvañca oloketvā parajjhāsayavasena kathitāni, seyyathidaṃ – rāhulovādasuttaṃ, dhammacakkappavattanasuttantievamādīni (ma. ni. 2.107 ādayo; 3.416 ādayo; saṃ. ni. 3.59; mahāva. 19-20), tesaṃ parajjhāsayo nikkhepo.

但对于诸如‘罗睺罗的解脱成熟法’，例如‘若我能令罗睺罗断除更后的烦恼’，此类由他人心法及不退转之理解觉醒，已由外境心法对他说法的例子，如《罗睺罗劝诫经》、《转法轮经》等，则属于外境心法类经文。

Bhagavantaṃ pana upasaṅkamitvā devā manussā catasso parisā cattāro vaṇṇā ca tathā tathā pañhaṃ pucchanti ‘‘bojjhaṅgā bojjhaṅgāti, bhante, vuccanti, nīvaraṇā nīvaraṇāti vuccantī’’tiādinā , evaṃ puṭṭhena bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni (saṃ. ni. 5.186) tesaṃ pucchāvasiko nikkhepo.

众天人及人类围绕世尊而来，共四众及四类人，各自分别持色，依次问道：“何为觉支？何谓障？”诸如此类问题。被如此问讯后，世尊便宣说了觉支联结的种种内容（见律藏注释5.186），此则为问答录。

Yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ – dhammadāyādaṃ, puttamaṃsūpamaṃ, dārukkhandhūpamantievamādīni (ma. ni. 1.29; saṃ. ni. 2.63), tesaṃ aṭṭhuppattiko nikkhepo.

世尊所说的内容，皆因特定因缘而起，诸如——授法供养、子肉比喻、木段喻等（大中部经1.29；律藏注释2.63），这些则归为因缘录。

Evamimesu catūsu suttanikkhepesu imassa suttassa parajjhāsayo nikkhepo. Parajjhāsayavasena hetaṃ nikkhittaṃ. Kesaṃ ajjhāsayena? Lobhe ādīnavadassīnaṃ puggalānaṃ. Keci pana ‘‘attajjhāsayo’’ti vadanti.

此四种说法的分类，构成此经文的别解录。其别解录是何？即为缘起于贪等烦恼所显现的众生心境。有人则称之为“自心别解”。

Tattha ekadhammaṃ, bhikkhavetiādīsu ekasaddo attheva aññatthe ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27). Atthi seṭṭhe ‘‘cetaso ekodibhāva’’ntiādīsu (dī. ni. 1.228; pārā. 11). Atthi asahāye ‘‘eko vūpakaṭṭho’’tiādīsu (dī. ni. 1.405). Atthi saṅkhāyaṃ ‘‘ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29). Idhāpi saṅkhāyameva daṭṭhabbo.

此中，单词『比库』等，在意义上存在一词多义：有如『永恒我与世界』之说，有些人妄执此见（大中部经3.27）；有称『一心同体』（增一经注1.228；巴拉文论11）；又有称『唯一下流者』（增一经注1.405）；还有言『比库，佛道修行者，时间与时刻唯一』（中部增支8.29）。此类言说皆属总结，依此加以观察。

Dhamma-saddo pariyattisaccasamādhipaññāpakatipuññāpattisuññatāñeyyasabhāvādīsu dissati. Tathā hissa ‘‘idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 5.73) pariyatti attho. ‘‘Diṭṭhadhammo’’tiādīsu (dī. ni. 1.299) saccāni. ‘‘Evaṃdhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13; 3.142) samādhi. ‘‘Saccaṃ dhammo dhiti cāgo, save pecca na socatī’’tiādīsu (jā. 1.1.57) paññā. ‘‘Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjatī’’tiādīsu (dī. ni. 2.398) pakati. ‘‘Dhammo have rakkhati dhammacāri’’ntiādīsu (jā. 1.10.102) puññaṃ. ‘‘Tiṇṇaṃ dhammānaṃ aññatarena vadeyya pārājikena vā saṅghādisesena vā pācittiyena vā’’tiādīsu (pārā. 444) āpatti. ‘‘Tasmiṃ kho pana samaye dhammā hontī’’tiādīsu (dha. sa. 121) suññatā. ‘‘Sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’tiādīsu (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85) ñeyyo. ‘‘Kusalā dhammā akusalā dhammā’’tiādīsu (dha. sa. tikamātikā 1) sabhāvo attho . Idhāpi sabhāvo. Tasmā ekadhammanti ekaṃ saṃkilesasabhāvanti adhippāyo. Eko ca so dhammo cāti ekadhammo, taṃ ekadhammaṃ.

「法」的字义可见于经典、理论、禅定、智慧、功德、成就、空性、应当放弃之物、属性等多个层面。如：『此处比库完成教学』者，意为理论意义；『所见法』者，指现实之真实；『如此法为世尊所有』者，指禅定；『法真实，持戒放弃后无忧』者，指智慧；『众生依如法产生欲求』者，指功德；『法护持行法者』者，指善行；『应以巴拉基或桑喀地谢萨忏悔等正确执法来论说此三法之一』者，指戒律罪过；『法是空』者，表达空性；『一切法皆由佛陀智慧而来』者，指当知法；『善法与不善法』者，意指本性与意涵。在此亦当视为本性。故「一法」即指一种斥除烦恼的本性，此法唯一，也称为「一法」。

Bhikkhaveti bhikkhū ālapati. Kimatthaṃ pana bhagavā dhammaṃ desento bhikkhū ālapati, na dhammameva desetīti? Satijananatthaṃ. Bhikkhū hi aññaṃ cintentāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasi karontāpi nisinnā honti. Te paṭhamaṃ anālapitvā dhamme desiyamāne ‘‘ayaṃ desanā kiṃnidānā, kiṃpaccayā’’ti sallakkhetuṃ na sakkonti. Ālapite pana satiṃ upaṭṭhapetvā sallakkhetuṃ sakkonti, tasmā satijananatthaṃ ‘‘bhikkhave’’ti ālapati. Tena ca tesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. ‘‘Bhikkhave’’ti iminā karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karonto tena ca kathetukamyatādīpakena vacanena nesaṃ sotukamyataṃ janeti. Teneva ca sambodhanatthena sādhukaṃ savanamanasikārepi niyojeti. Sādhukaṃ savanamanasikārāyattā hi sāsanasampatti.

「比库」是比库们的称谓。究竟世尊传法为何称呼比库？并非仅传法而已，而是为了生起正念智慧。比库虽思虑诸法并反观自身修行根基，却常坐听世尊教诲，起初未善解说法因缘和依止法义，故第先未能正断此法慧；然一旦被认真说法，随即具足正念，遂能正确断定，此故为培养正念之故，故以「比库」称之。以此名义启发比库，昭示其已达戒律与根本德行因缘的完备，用关怀怜悯的词句及慈悲大愿的眼神开引，令比库由其口中发言，同时以启发之辞令满足其听闻愿望，从而促生正当听闻与专心听闻。适宜听闻，是法得以广传之关键。

Aññesupi devamanussesu parisapariyāpannesu vijjamānesu kasmā bhikkhū eva āmantesīti? Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā, parisāya ca jeṭṭhā bhikkhū paṭhamuppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthu cariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca, āsannā tattha nisinnesu samīpavuttiyā, sadāsannihitā satthusantikāvacarattā. Apica te dhammadesanāya bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvato, visesato ca ekacce bhikkhū sandhāya ayaṃ desanāti te eva ālapi.

为何在其他诸天人中间聚齐之众中，唯有比库是被教诲者？此乃因其临近长老贤者。诸众皆已集会，世尊之法讲解普及于众，且会中年长的比库为首发起者，其为长者，已舍弃家居生活，遵循圣者行为修习，能行持导师的众生教法，且受教法全体承受之责。如是居于会中之众，亲近身边，专心侍奉导师。且此法讲解，诸比库均依教义施行，尤其少数比库为特定目标，而悉心听闻此训诲。

Pajahathāti ettha pahānaṃ nāma tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti pañcavidhaṃ. Tattha yaṃ dīpālokeneva tamassa paṭipakkhabhāvato alobhādīhi lobhādikassa, nāmarūpaparicchedādivipassanāñāṇehi tassa tassa anatthassa pahānaṃ. Seyyathidaṃ – pariccāgena lobhādimalassa, sīlena pāṇātipātādidussīlyassa, saddhādīhi assaddhiyādikassa, nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhayesu abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanena abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyā, nibbānena paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃ tadaṅgappahānaṃ nāma.

“舍弃”一语于此处指五种舍弃：舍弃断除肢体，心念散乱之舍弃，断绝烦恼之舍弃，得正静之舍弃，以及踊出苦境之舍弃。其中以灯火灭除黑暗喻示：由无贪等良善法对有贪等不善法对治，以及由对色法、心法分别空灭之慧识，分别各不良法之舍弃。如以弃绝贪欲为例，弃除杀生等丑恶行为，以信等破除无信，以废身见等灭除我执见，以及以断除缘取及错误见法，解除疑惑，以斩断“我我有”之执著。更以断灭与生灭、畏惧与无畏、鄙弃与欢喜、求脱与无求、因缘正立与反立、族性执著及以行蕴为由诸执碍之断除，此即属断肢体之舍弃。

Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanappahānaṃ nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277; vibha. 628) nayena vuttassa samudayapakkhiyassa kilesagaṇassa accantaṃ appavattibhāvena samucchindanaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ paṭippassaddhippahānaṃ nāma. Yaṃ pana sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ nissaraṇappahānaṃ nāma. Evaṃ pañcavidhe pahāne anāgāmikabhāvakarassa pahānassa adhippetattā idha samucchedappahānanti veditabbaṃ. Tasmā pajahathāti pariccajatha, samucchindathāti attho.

依止专注而出离扰乱障碍，犹如在水边净手舍弃自污，断绝心上诸烦恼，此为第二，心散乱烦恼的舍弃。又因四圣道修行，灭除烦恼阴，各分别灭之，名为断根舍弃。又借禅那内诸烦恼安静，称为得安静之舍弃。更有因弃除执迷一切堆聚，获得无为涅槃，谓之出离舍弃。由此五种舍弃承接作无余涅槃，断根舍弃为第一舍弃之重义。故“舍弃”者，意即“舍弃离弃”。

Ahanti bhagavā attānaṃ niddisati. Voti ayaṃ vosaddo paccattaupayogakaraṇasāmivacanapadapūraṇasampadānesu dissati. Tathā hi ‘‘kacci, pana vo anuruddhā, samaggā sammodamānā’’tiādīsu (ma. ni. 1.326) paccatte āgato. ‘‘Gacchatha, bhikkhave, paṇāmemi vo’’tiādīsu (ma. ni. 2.157) upayoge. ‘‘Na vo mama santike vatthabba’’ntiādīsu (ma. ni. 2.157) karaṇe. ‘‘Sabbesaṃ vo, sāriputta, subhāsita’’ntiādīsu (ma. ni. 1.345) sāmivacane. ‘‘Ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) padapūraṇe. ‘‘Vanapatthapariyāyaṃ vo, bhikkhave, desessāmī’’tiādīsu (ma. ni. 1.190) sampadāne. Idhāpi sampadāne eva daṭṭhabbo.

“阿含”中，世尊自示自身。此净言，特为正面劝摄、述理补述所用句子之总称。如《大念处经》中：“但汝等若安和合谐欢喜”等明言，“行来，诸比库，我来携汝”之呼告，“非我所应住”等告诫，及“沙利子，此皆向汝善说”等善言，若“尔等诸比库为圣士清净身业者”等理由断语，乃至“丛林周边汝等比库，吾将说法”等辩明激励，均属劝摄述理、补足类用语。此当专于“补述”义。

Pāṭibhogoti paṭibhū. So hi dhāraṇakaṃ paṭicca dhanikassa, dhanikaṃ paṭicca dhāraṇakassa paṭinidhibhūto dhanikasantakassa tato haraṇādisaṅkhātena bhuñjanena bhogoti paṭibhogo, paṭibhogo eva pāṭibhogo. Anāgāmitāyāti anāgāmibhāvatthāya. Paṭisandhiggahaṇavasena hi kāmabhavassa anāgamanato anāgāmī. Yo yassa dhammassa adhigamena anāgāmīti vuccati, saphalo so tatiyamaggo anāgāmitā nāma. Iti bhagavā veneyyadamanakusalo veneyyajjhāsayānukūlaṃ tatiyamaggādhigamaṃ lahunā upāyena ekadhammapūraṇatāmattena thiraṃ katvā dassesi yathā taṃ sammāsambuddho. Bhinnabhūmikāpi hi paṭighasaṃyojanādayo tatiyamaggavajjhā kilesā kāmarāgappahānaṃ nātivattantīti.

“到乐”意为“占有、享用”。此谓执持者依赖所有者，占有者依执持者故为所有众生。而因争夺侵夺等所受苦乐为占有之享用，此谓占有得乐。所谓“无来者”，为不再入欲有余界者，因分结灭故不再到来。所谓“得无来者道”，即得证第三圣道，断除世间执著执意，称为无来之境。世尊虽于多层地，有谓对境苦恼结不复增长之境，是第三圣道、除欲染烦恼。故此旨意宣示如来证得不生死绝结之无来法。

Kasmā panettha bhagavā attānaṃ pāṭibhogabhāve ṭhapesi? Tesaṃ bhikkhūnaṃ anāgāmimaggādhigamāya ussāhajananatthaṃ. Passati hi bhagavā ‘‘mayā ‘ekadhammaṃ, bhikkhave, pajahatha, ahaṃ vo pāṭibhogo anāgāmitāyā’ti vutte ime bhikkhū addhā taṃ ekadhammaṃ pahāya sakkā tatiyabhūmiṃ samadhigantuṃ, yato dhammassāmi paṭhamamāha ‘ahaṃ pāṭibhogo’ti ussāhajātā tadatthāya paṭipajjitabbaṃ maññissantī’’ti. Tasmā ussāhajananatthaṃ anāgāmitāya tesaṃ bhikkhūnaṃ attānaṃ pāṭibhogabhāve ṭhapesi.

何故世尊为令比库坚立“已证无来”境，特令其有享用所属之相？此为鼓舞诸比库发心修无来道。世尊自言：“诸比库，应舍一法，我将为尔等示无来之所有享用”，彼时诸比库断舍一法，为得无来第三圣道，方微发心念，以受无来法所有为激励。故为助发心修无来，世尊特立彼所属享用之境，是鼓励诸比库成就无来道之由也。

Katamaṃ ekadhammanti ettha katamanti pucchāvacanaṃ. Pucchā ca nāmesā pañcavidhā – adiṭṭhajotanāpucchā, diṭṭhasaṃsandanāpucchā, vimaticchedanāpucchā, anumatipucchā , kathetukamyatāpucchāti. Tattha pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati, ayaṃ adiṭṭhajotanāpucchā. Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. So aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati, ayaṃ diṭṭhasaṃsandanāpucchā. Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti, so vimaticchedanatthāya pañhaṃ pucchati, ayaṃ vimaticchedanāpucchā. Bhagavā hi anumatiggahaṇatthaṃ pañhaṃ pucchati – ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’tiādinā (saṃ. ni. 3.59; mahāva. 21), ayaṃ anumatipucchā. Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati – ‘‘cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro’’ti (saṃ. ni. 2.11) ayaṃ kathetukamyatāpucchā.

何谓单一法？此处所谓何物乃问语之一种。问语共有五种，分别是：无漏之问、观察之问、破疑之问、许可之问和陈述之问。其中，无漏之问所依之标志是不明、不淆、不超、不挂、不现、不有者，问者为证知、见解、比较、了知、展现义理、辨别其义而生疑问，故称无漏之问。观察之问则标志已知，已见，比较过，了解过，显现过，察明过。此时与他人文士共答，以求证据，故名观察之问。破疑之问为怀疑之断，二重问句如“是否如此？是否非如此？为何如此？如何如此？”等，问此以破除疑惑，故称破疑之问。许可之问为世尊为求许可而问，如《相应部》中世尊问“比库们，色是常存乎或无常乎？”等，故称许可之问。陈述之问为世尊为令比库明了说法而问，如问“四种饮食是什么？”（《增支部》），此为陈述之问。

Tattha purimā tisso pucchā buddhānaṃ natthi. Kasmā? Tīsu hi addhāsu kiñci saṅkhataṃ addhāvimuttaṃ vā asaṅkhataṃ sammāsambuddhānaṃ adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi. Tena nesaṃ adiṭṭhajotanāpucchā natthi. Yaṃ pana tehi attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi, tena nesaṃ diṭṭhasaṃsandanāpucchāpi natthi. Yasmā pana buddhā bhagavanto akathaṃkathī tiṇṇavicikicchā sabbadhammesu vigatasaṃsayā, tena nesaṃ vimaticchedanāpucchāpi natthi. Itarā pana dve pucchā atthi, tāsu ayaṃ kathetukamyatāpucchāti veditabbā.

此前佛陀未曾有三种问语，为何？三者乃世尊正觉者于现象中，未作出任何假设性世俗决定或非决定，故无无漏之问。凭自知见证，亦无与他沙门、婆罗门、天人、魔王、梵天共证事实，故无观察之问。彼佛陀断除一切疑惑，终断三界，于佛法无惑，故无破疑之问。然另外尚存二种问语，此即陈述之问，必须明了。

Idāni tāya pucchāya puṭṭhamatthaṃ sarūpato dassento ‘‘lobhaṃ, bhikkhave, ekadhamma’’ntiādimāha. Tattha lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Svāyaṃ ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle pakkhittamaṃsapesi viya, apariccāgapaccupaṭṭhāno telañjanarāgo viya, saṃyojaniyesu dhammesu assādadassanapadaṭṭhāno, taṇhānadibhāvena vaḍḍhamāno yattha samuppanno, sīghasotā nadī viya mahāsamuddaṃ apāyameva taṃ sattaṃ gahetvā gacchatīti daṭṭhabbo. Kiñcāpi ayaṃ lobhasaddo sabbalobhasāmaññavacano, idha pana kāmarāgavacanoti veditabbo. So hi anāgāmimaggavajjho.

如今，此种问句之始端宣说“贪著，一法也”。此贪著，或因他人而生，或自起心。其为贪著者，如猿猴攀缘物，染着不舍；如猛禽叼肉，执着不放；如养花持油，恒常操持；执着不可舍弃之法，如渴望受缚之心，渐次增长，犹如江河归入大海，既盛大又可怕，携取七法而去，堪为观察之法。且此贪著名总称诸贪，然此处特指欲界贪著。此为阿那含道断。

Puna bhikkhaveti ālapanaṃ dhammassa paṭiggāhakabhāvena abhimukhībhūtānaṃ tattha ādarajananatthaṃ. Pajahathāti iminā pahānābhisamayo vihito, so ca pariññāsacchikiriyābhāvanābhisamayehi saddhiṃ eva pavattati, na visunti catusaccādhiṭṭhānāni cattāripi sammādiṭṭhiyā kiccāni vihitāneva honti. Yathā ca ‘‘lobhaṃ pajahathā’’ti vutte pahānekaṭṭhabhāvato dosādīnampi pahānaṃ atthato vuttameva hoti, evaṃ samudayasaccavisaye sammādiṭṭhikicce pahānābhisamaye vutte tassā sahakārīkāraṇabhūtānaṃ sammāsaṅkappādīnaṃ sesamaggaṅgānampi samudayasaccavisayakiccaṃ atthato vuttameva hotīti paripuṇṇo ariyamaggabyāpāro idha kathitoti daṭṭhabbo. Iminā nayena satipaṭṭhānādīnampi bodhipakkhiyadhammānaṃ byāpārassa idha vuttabhāvo yathārahaṃ vitthāretabbo.

复次，世尊为护持闻法者而说教。云“当舍弃贪著”。示意舍弃之时机开显，此时配合对涅槃之体证因缘而行转，不偏离四圣谛之正见及其职事。如云“舍弃贪著”之劝勉，乃舍敌烦恼诸毒根本，因缘示现故，堪为正见坚持者舍禁因缘。因舍弃而起，是故开显圣谛受用法因缘及其余余诸正思维合流，乃成圣道广大事业。凭此理应详加阐述念处等菩提分法所说德义。

Apicettha lobhaṃ pajahathāti etena pahānapariññā vuttā. Sā ca tīraṇapariññādhiṭṭhānā, tīraṇapariññā ca ñātapariññādhiṭṭhānāti avinābhāvena tissopi pariññā bodhitā honti. Evamettha saha phalena catusaccakammaṭṭhānaṃ paripuṇṇaṃ katvā pakāsitanti daṭṭhabbaṃ. Atha vā lobhaṃ pajahathāti saha phalena ñāṇadassanavisuddhi desitā. Sā ca paṭipadāñāṇadassanavisuddhisannissayā…pe… cittavisuddhisīlavisuddhisannissayā cāti nānantarikabhāvena saha phalena sabbāpi satta visuddhiyo vibhāvitāti veditabbaṃ.

若说“当舍弃贪著”，即此得舍弃通达智慧证彻之教言。而此智慧乃三种断法智慧所制，如斩尽之智慧、已断之智慧等。与此合行果报，四圣谛法门具足圆成，故此可称之。或云“当舍弃贪著”，同时宣示所得见智之净明。此智慧与身、语、意净，乃由此境悉皆成就，七种净净通达，皆可理解。

Evametāya visuddhikkamabhāvanāya pariññāttayasampādanena lobhaṃ pajahitukāmena –

如是，有净化之修习道路，内证智慧具足，由此断除贪著之意生者——

‘‘Anatthajanano lobho, lobho cittappakopano;

『不善生者贪欲，贪欲乃心之疾』，

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

『内生怖畏者，此人不悟此理』。

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

『染污无知不能知其理，染污无见不能显法义』；

Andhatamaṃ tadā hoti, yaṃ lobho sahate naraṃ’’. (itivu. 88);

『彼时如黑暗蔽心，贪欲折磨人也』。（引自《增支部·大正藏88卷》）

Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ avedayataṃ taṇhānugatānaṃ paritassitaṃ vipphanditameva (a. ni. 3.54).

「恣意妄行者，汝等比库，受贪欲左右，心意散乱，乃至杀生、偷盗、破坏和合，夺取非施之物，行一己独行，处于邪道，往邪妇他方，妄语乱说。然尔等当知，此等贪欲所导之方，彼等沙门婆罗门虽不知未见，然恰为彼等由贪欲感所缠，心恼逆乱而心散乱。」（引自《增支部·根本分》第3章第54节）

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

『渴爱为第二因，人长浸于漫长轮回之苦』；

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati’’. (itivu. 15, 105);

“女性形态与男性形态的差别，轮回由此不复转回。”（引自《经藏·毗婆沙》15, 105）

‘‘Natthi rāgasamo aggi, natthi dosasamo kali’’. (dha. pa. 202, 251);

“无有如火般的贪欲，无有如苦闷般的嗔恨。”（引自《法句经·巴利注》202, 251）

‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati’’. (saṃ. ni. 1.212);

“我被欲火焚烧，我心因欲火而痛苦。”（引自《增支部·尼》1.212）

‘‘Ye rāgarattānupatanti sotaṃ, sayaṃkataṃ makkaṭakova jāla’’nti. (dha. pa. 347) ca –

“那些陷于贪欲乐趣的人们，好似自缚的猴子网罗。”（引自《法句经·巴利注》347）等——

Evamādisuttapadānusārena nānānayehi lobhassa ādīnavaṃ paccavekkhitvā tassa pahānāya paṭipajjitabbaṃ.

依此类经文之言，须借多种方式观照贪欲之根本苦害，进而求其断除，应当从此着手修行舍弃。

Apica cha dhammā kāmarāgassa pahānāya saṃvattanti, asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti. Dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmarāgo pahīyati, kāyagatāsatibhāvanāvasena saviññāṇake uddhumātakādivasena aviññāṇake asubhe asubhabhāvanānuyogamanuyuttassāpi, manacchaṭṭhesu indriyesu saṃvaraṇavasena satikavāṭena pihitadvārassāpi , catunnaṃ pañcannaṃ vā ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. Tenevāha –

此外，还有多种法门助于断除色欲贪念，诸如：观不净相的起用、不净观的修习、根尘感官的关闭、饮食适度、交往良友与善知识、正当言教的践行。即便身行不净相，但若行身行不净观修习，或识尚存时由断惑禅定等加持，识灭时虽不识亦能伴随不净修习，且于六根闭塞、念觉谨慎时，即使闭有所闭，饮水饭食不过量，恒持清净品德，色欲亦必断灭。对此法语有云——

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

“有四五种污垢已消除，尚未饮水；

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);

这乃为清净安住，适合比库安居行住。”（长老传983）

Asubhakammaṭṭhānabhāvanārate kalyāṇamitte sevantassāpi, ṭhānanisajjādīsu dasaasubhanissitasappāyakathāyapi pahīyati. Tenevāha –

对于厌恶丑相之修习者，即使身处善友侍奉之中，或在起立坐下等场合，也当舍弃关于十种丑相的妄说。依此而说：

‘‘Atthi, bhikkhave, asubhanimittaṃ, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā kāmacchandassa anuppādāya uppannassa vā kāmacchandassa pahānāyā’’ti.

“比库们，确有丑相，须精勤正念、精进，以多方深思熟察之，方能根除烦恼。此观法为令未生之贪欲不生，已生之贪欲断灭之饮食。”

Evaṃ pubbabhāge kāmarāgasaṅkhātassa lobhassa pahānāya paṭipanno vipassanaṃ ussukkāpetvā tatiyamaggena taṃ anavasesato samucchindati. Tena vuttaṃ ‘‘lobhaṃ, bhikkhave, ekadhammaṃ pajahatha, ahaṃ vo pāṭibhogo anāgāmitāyā’’ti.

于是先前以贪欲为根的嗔恚亦能被断除，修习内观而坚定其心，至第三段火焰中彻底除断，不留残余。故有言：“比库们，应断除贪欲这唯一法，我是你们无余涅槃之迦叶波。”

Etthāha ‘‘ko panettha lobho pahīyati, kiṃ atīto, atha anāgato, udāhu paccuppanno’’ti? Kiñcettha – na tāva atīto lobho pahīyeyya, na anāgato vā tesaṃ abhāvato. Na hi niruddhaṃ anuppannaṃ vā atthīti vuccati, vāyāmo ca aphalo āpajjati. Atha paccuppanno, evampi aphalo vāyāmo tassa sarasabhaṅgattā, saṃkiliṭṭhā ca maggabhāvanā āpajjati, cittavippayutto vā lobho siyā, na cāyaṃ nayo icchitoti. Vuccate – na vuttanayena atītānāgatapaccuppanno lobho pahīyati. Seyyathāpi idha taruṇarukkho asañjātaphalo, taṃ puriso kuṭhāriyā mūle chindeyya, tassa rukkhassa chede asati yāni phalāni nibbatteyyuṃ, tāni rukkhassa chinnattā ajātāni eva na jāyeyyuṃ, evameva ariyamaggādhigame asati uppajjanāraho lobho ariyamaggādhigamena paccayaghātassa katattā na uppajjati. Ayañhi aṭṭhakathāsu ‘‘bhūmiladdhuppanno’’ti vuccati. Vipassanāya hi ārammaṇabhūtā pañcakkhandhā tassa uppajjanaṭṭhānatāya bhūmi nāma. Sā bhūmi tena laddhāti katvā bhūmiladdhuppanno. Ārammaṇādhiggahituppanno avikkhambhituppanno asamūhatuppannoti ca ayameva vuccati.

此处说：“何等贪欲被断？过去的，未来的，还是现在生起的呢？” 此说：过去的贪欲未必已断，未来也未因未来未现而断。盖因所谓未生与未来，均不能断除，本无所住的空，若欲断则都是无功之举。至于现起贪欲，若依如是无所得而断者，则因其错乱正道，累及修行，心染污不净，不是断欲之理。由此知，所断非彼过去、未来和现起的贪欲。譬如此地一株未结果的年轻树苗，若以刀斧将其根砍断，树被断，现有和未来的果实也不能生长；若树被砍断，未来的果实决不会产生，如是圣道得成后，根本无生的贪欲因正道断灭而不起。这即是注疏所说“地得成就”的含义。因内观修习中五蕴成为萌发之所，此处谓之地；通过此地得成，谓之地得成就。此成就意指可被摄取、不可动摇、不聚合于杂染的境地，正是此义。

Tatthāti tasmiṃ sutte. Etanti etaṃ atthajātaṃ. Idāni gāthābandhavasena vuccamānaṃ. Iti vuccatīti kena pana vuccati? Bhagavatā va. Aññesu hi tādisesu ṭhānesu saṅgītikārehi upanibandhagāthā honti, idha pana bhagavatā va gāthārucikānaṃ puggalānaṃ ajjhāsayavasena vuttamevatthaṃ saṅgahetvā gāthā bhāsitā.

此言缘于该经文。其意为：『如此』，此义未曾出现过。如今以诗句连缀的形式宣说。此言『如是说』，究竟是以何者而言呢？为世尊所说。因为他处类似地方，常有咏赞的诗句相依相承，但此处乃由世尊依其意趣，整合引导诗句方言，讲述正义。

Tattha yena lobhena luddhāse, sattā gacchanti duggatinti yena ārammaṇaggahaṇalakkhaṇena tato eva abhisaṅgarasena lobhena luddhā ajjhattikabāhiresu āyatanesu giddhā gadhitā. Seti hi nipātamattaṃ. Akkharacintakā pana īdisesu ṭhānesu se-kārāgamaṃ icchanti. Tathā luddhattā eva kāyasucaritādīsu kiñci sucaritaṃ akatvā kāyaduccaritādīni ca upacinitvā rūpādīsu sattavisattatāya sattāti laddhanāmā pāṇino dukkhassa nibbattiṭṭhānatāya duggatīti saṅkhaṃ gataṃ nirayaṃ tiracchānayoniṃ pettivisayañca paṭisandhiggahaṇavasena gacchanti upapajjanti.

其意谓：众生因贪欲而沉迷沦陷，故流向恶道。此恶道因有执取之缘故，既因贪欲而生执着于内外境界，并随著贪欲而蠢动。『塞』为词尾助词。念经者在此处欲求『塞』形之词。亦如堕落状态于身业等所作不善行为，乃违背善业，而修诸恶业，于色等事致导致七二七三(岁数或时间量词)之苦称为『恶道』。此等众生受苦之所，乃地狱、畜生道与饿鬼道等，因业力缠缚而不断转生该处。

Taṃ lobhaṃ sammadaññāya, pajahanti vipassinoti taṃ yathāvuttaṃ lobhaṃ sabhāvato samudayato atthaṅgamato assādato ādīnavato nissaraṇatoti imehi ākārehi sammā aviparītaṃ hetunā ñāyena aññāya ñātatīraṇapariññāsaṅkhātāya paññāya jānitvā rūpādike pañcupādānakkhandhe aniccādīhi vividhehi ākārehi passanato vipassino avasiṭṭhakilese vipassanāpaññāpubbaṅgamāya maggapaññāya samucchedappahānavasena pajahanti, na puna attano santāne uppajjituṃ denti. Pahāyana punāyanti, imaṃ lokaṃ kudācananti evaṃ sahajekaṭṭhapahānekaṭṭhehi avasiṭṭhakilesehi saddhiṃ taṃ lobhaṃ anāgāmimaggena pajahitvā puna pacchā imaṃ kāmadhātusaṅkhātaṃ lokaṃ paṭisandhiggahaṇavasena kadācipi na āgacchanti orambhāgiyānaṃ saṃyojanānaṃ suppahīnattā. Iti bhagavā anāgāmiphalena desanaṃ niṭṭhāpesi.

若能正知此贪欲，能明了而弃断，则谓为慧者。此贪欲本质上，生起、灭已，由欲乐所染，具苦恼，生死之因，障碍之因，因而其不善生灭业应被断除。以此观见各种五蕴五取聚非常无我等种种相，行觉察观净慧，以正见相续早发慧见，能断除贪染等烦恼。因此弃断后，决不使自身续存再生；弃断故，复来为生者不得现。因此于此世间以自然断结之烦恼合流，如理断贪经无余沙门之道，不复还来转生由六欲界由此烦恼断故，世尊以阿那含果成就开示结束。

Ayampi atthoti nidānāvasānato pabhuti yāva gāthāpariyosānā iminā suttena pakāsito attho. Api-saddo idāni vakkhamānasuttatthasampiṇḍano. Sesaṃ vuttanayameva. Imasmiṃ sutte samudayasaccaṃ sarūpeneva āgataṃ, pahānāpadesena maggasaccaṃ. Itaraṃ saccadvayañca tadubhayahetutāya niddhāretabbaṃ. Gāthāya pana dukkhasamudayamaggasaccāni yathārutavaseneva ñāyanti, itaraṃ niddhāretabbaṃ. Eseva nayo ito paresupi suttesu.

此语谓：缘由因果终结，以此诗句结尾之教诲，为本经结义。虽以言辞显露本经意义之聚合，余下只余其阐述而已。此经内讫，苦谛集谛已完整列示，舍弃指示部分及道谛亦已明现。其他两圣谛当并因二谛而生故需确立。诗句中苦谛与集谛如言而瞭解，其他部分应当确立。同理此法与后来他经一致。

Paramatthadīpaniyā khuddakanikāya-aṭṭhakathāya · 胜义灯注小部注疏

Itivuttakavaṇṇanāya paṭhamasuttavaṇṇanā niṭṭhitā. · 如是语注释第一经注释完毕。

2. Dosasuttavaṇṇanā第二嗔经注释

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2.Vuttañhetaṃ…pe… dosanti dutiyasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā. Yathā ettha, evaṃ ito paresupi sabbattha apubbapadavaṇṇanaṃyeva karissāma. Yasmā idaṃ suttaṃ dosabahulānaṃ puggalānaṃ ajjhāsayaṃ oloketvā dosavūpasamanatthaṃ desitaṃ, tasmā ‘‘dosaṃ, bhikkhave, ekadhammaṃ pajahathā’’ti āgataṃ. Tattha dosanti ‘‘anatthaṃ me acarīti āghāto jāyatī’’tiādinā (vibha. 960) nayena sutte vuttānaṃ navannaṃ, ‘‘atthaṃ me nācarī’’tiādīnañca tappaṭipakkhato siddhānaṃ navannamevāti aṭṭhārasannaṃ khāṇukaṇṭakādinā aṭṭhānena saddhiṃ ekūnavīsatiyā aññatarāghātavatthusambhavaṃ āghātaṃ. So hi dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti dosoti vuccati. So caṇḍikkalakkhaṇo pahaṭāsīviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya, dussanapaccupaṭṭhāno laddhokāso viya sapatto, yathāvuttaāghātavatthupadaṭṭhāno visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo. Pajahathāti samucchindatha. Tattha ye ime –

第二节论及此义……此为第二法。此中先有初步字义解释，凡他经亦多采取先行逐词解说之法。因本经针对多有嗔恨者之心而述，目的为消除嗔恨，故曰：“比库们，应摈弃嗔恨一法。”此中所谓嗔恨，因有痛苦凡事皆忿恨、苦恼而起。嗔恨具显激烈如烈焰、猖獗如风暴，或像燃烧自体之火、恶疾发作，或相当于忧苦痛苦之折磨，周详显现其害，足以了解。所谓摈弃，谓断除。此处诸诸……

‘‘Pañcime, bhikkhave, āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā…pe… karuṇā…pe… upekkhā, asatiamanasikāro tasmiṃ puggale āpajjitabbo, evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā ‘kammassako ayamāyasmā kammadāyādo…pe… bhavissatī’’ti (a. ni. 5.161) –

『比库们，有五种摈弃之嗔恨法，即比库若生起嗔恨，则须全然摈弃。何谓五者？若于某人生起嗔恨，则须在该人培养慈心……悲心……舍心。若于某人生嗔，则应避免不正思维。于该人若生嗔恨，且业已成熟，则应立誓曰：“此比库为业使者、业之受者……”（引自阿毗尼巴品5.161）……

Evaṃ pañca āghātappaṭivinayā vuttāyeva.

如此，五种伤害法即按行伤害律已被说明。

‘‘Pañcime, āvuso, āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo’’ti (a. ni. 5.162) –

「五种，尊者，是伤害法，谓于何处，比库身起的伤害，必须彻底违反。何为五？这里，尊者，有些人行为不净，身行不纯，言语行为不净；对这种人，当伤害法予以违反。」（相应部·律篇 5.162）——

Evamādināpi nayena pañca āghātapaṭivinayā vuttā, tesu yena kenaci āghātapaṭivinayavidhinā paccavekkhitvā. Apica yo –

如此等五种伤害法，依正理说出，因而检查某一伤害法规。又有言——

‘‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro’’ti (ma. ni. 1.232) satthu ovādo.

「即使以双杖杖打，也当保护，贼盗等应摆脱四肢边缘，若心生污秽，我不许可此人为此法。」（中部·律篇 1.232）是佛的告诫。

‘‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

「由此恶行者，即是心怀恶意者，

Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

虽未怀恨不报，然于战斗中，胜利者难得。」

‘‘Ubhinnamatthaṃ carati, attano ca parassa ca;

“心中交替行事，既为自己亦为他人；

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammati. (saṃ. ni. 1.188);

认识到对方的心绪萃聚后，正念者便能安住不乱。”（相应部卷一第188经）

‘‘Sattime , bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. Katame satta? Idha, bhikkhave, sapatto sapattassa evaṃ icchati, ‘aho vatāyaṃ dubbaṇṇo assā’ti. Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano, atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

“比库们，有七种境界，伴随相应的缘起，而助长愤怒，作用于女人或男人。何以故？比库们，有愤怒者随其愤怒所随，心中生起此念：‘唉！这个人真是难以相处。’这是因何？因其对相应之相好而欢喜所致。愤怒者，是男人之人，深陷愤怒，被愤怒所害，无所不如意，烦恼杂染，头发蓬乱，衣着不整，当下变得难以相处，恰如愤怒者本性所致。这是第一法，随愤怒而生，助长愤怒，作用于女人或男人。”

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati ‘aho vatāyaṃ dukkhaṃ sayeyyā’ti…pe… na pacurattho assāti…pe… na bhogavā assāti…pe… na yasavā assāti…pe… na mittavā assāti…pe… kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyāti. Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamane nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā…pe… nirayaṃ upapajjati kodhābhibhūto’’ti (a. ni. 7.64).

“又有第二种境界，比库们，愤怒者随其愤怒所随，心中生起此念：‘唉！他多苦多难得忍受啊……无高贵之处……无富有之貌……无名望可言……无亲友可依……身将破败，死亡迫近，堕入恶趣，受苦受难，堕入地狱。’何以故？比库们，愤怒者随其愤怒所随，因欢喜善果的到来而忧虑。愤怒者，是男人之人，深陷愤怒，被愤怒所害，身行恶业，口中行恶，心念恶行。彼者身口意行恶后，身躯解体，死亡随之……堕入地狱，作恶愤怒者种种痛苦。”（增支部第七篇第64经）

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati…pe…. (a. ni. 7.64);

“愤怒者不知其义，不见法义……（增支部第七篇第64经）

‘‘Kodhaṃ jahe vippajaheyya mānaṃ, saṃyojanaṃ sabbamatikkameyya. (dha. pa. 221);

“应当舍弃愤怒，应当断除傲慢，应超越一切结缠。”（法句经第221偈）

‘‘Anatthajanano kodho, kodho cittappakopano…pe…. (a. ni. 7.64);

『愤怒生无益』者，愤怒即心之堕落……（阿含尼柯耶经7.64）

‘‘Kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati;

『断除瞋恚而得安乐，断除瞋恚而不忧悲；

Kodhassa visamūlassa, madhuraggassa brāhmaṇā’’ti. (saṃ. ni. 1.187);

瞋恚之根本苦毒，婆罗门称为甘露』。（相应尼柯耶1.187）

‘‘Ekāparādhaṃ khama bhūripañña,

『宽恕一切过失者，福慧广大，

Na paṇḍitā kodhabalā bhavantī’’ti. –

愚者则因愤怒而无力』。–

Evamādinā nayena dose ādīnave vuttappaṭipakkhato dosappahāne ānisaṃse ca paccavekkhitvā pubbabhāge dosaṃ tadaṅgappahānādivasena pajahitvā vipassanaṃ ussukkāpetvā tatiyamaggena sabbaso dosaṃ samucchindatha, pajahathāti tesaṃ bhikkhūnaṃ tattha niyojanaṃ. Tena vuttaṃ ‘‘dosaṃ, bhikkhave, ekadhammaṃ pajahathā’’ti. Duṭṭhāseti āghātena dūsitacittatāya paduṭṭhā. Sesamettha yaṃ vattabbaṃ, taṃ paṭhamasuttavaṇṇanāyaṃ vuttanayameva.

依此法则，以此引导，在心于烦恼之根苗、增起，分别其因果并加除灭时，于初始阶段当断除心之烦恼等，继以断除三途烦恼，最终彻底断尽一切烦恼，予以舍离，这乃众比库修行之准则。故有偈曰：『比库们，应断除烦恼，此乃一法。』復染心以愤恚为恶伤害，称为不善。此处应当说明余庶之义义，此为初部经文解说。

Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。

3. Mohasuttavaṇṇanā三、痴经注释

§3

3. Tatiye mohanti aññāṇaṃ. Tañhi dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇantiādinā nayena vibhāgena anekappabhedampi muyhanti. Tena sayaṃ vā muyhati muyhanamattameva vā tanti mohoti vuccati. So cittassa andhabhāvalakkhaṇo, aññāṇalakkhaṇo vā, asampaṭivedharaso, ārammaṇasabhāvacchādanaraso vā, asammāppaṭipattipaccupaṭṭhāno, andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno, sabbākusalānaṃ mūlanti daṭṭhabbo. Idhāpi pajahathāti padassa –

第三者称愚痴为无明。在此，所谓无明者，是指苦的无明、苦集的无明、苦灭的无明、通向苦灭之道的无明等。由于此无明的差别与分类甚多，故多种不同的无明令人生迷惑。因此，无明本身或者单纯称为无明，专注于迷惑本质者称为愚痴。它是心识的黑暗之相，是无知的特征，是无法洞察真理的味道，是缺乏对缘起法的知见，是对修行方法的不正见，是由黑暗支配的，不正当的心念所显现的，是一切善法之根本，当理当见为根本。这里即使用“弃置”一词，也应解作——

‘‘Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

「愚痴者不晓义理，愚痴者不见法义；

Andhatamaṃ tadā hoti, yaṃ moho sahate naraṃ’’. (itivu. 88);

愚痴遂致至暗无明，能使众生堕于迷惑。」（《大毗婆沙论》第88章）

‘‘Anatthajanano moho…pe…. (itivu. 88);

「生于无益之愚痴……（略）……」（《大毗婆沙论》第88章）

‘‘Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā’’ (itivu. 40);

「比库们，无明是恶法之先导。」（《大毗婆沙论》第40章）

‘‘Mohasambandhano loko, bhabbarūpova dissati’’; (Udā. 70);

「愚痴所缚之世间，如糖衣外饰般显现其美丽。」（《优陀那经》70）

‘‘Moho nidānaṃ kammānaṃ samudayāya’’ (a. ni. 3.34);

“无明是业的因。”（增支第三册第34经）

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavatī’’ti ca –

“婆罗门啊，愚痴者被无明所支配，心意昏乱，乃至连眼见的恶者亦生恐惧和憎恨，亦生对后世恐惧与憎恨。”

Ādinā nayena ‘‘yo koci dhammo kāmacchandādisaṃkilesadhammehi nibbattetabbo, atthato sabbo so mohahetuko’’ti ca mohe ādīnavaṃ tappaṭipakkhato mohappahāne ānisaṃsañca paccavekkhitvā kāmacchandādippahānakkameneva pubbabhāge tadaṅgādivasena mohaṃ pajahantā tatiyamaggena yathāvuttalobhadosekaṭṭhaṃ mohaṃ samucchedavasena pajahathāti attho daṭṭhabbo. Anāgāmimaggavajjho eva hi moho idhādhippetoti. Mūḷhāseti kusalākusalasāvajjānavajjādibhede attano hitāhite sammūḷhā. Sesaṃ vuttanayameva.

由此开示：任何法若应当断除以欲贪等污染法为因，那么此法本质上皆由无明所生。因此，以无明为根本，审察无明除断之因缘、正断无明之业遂辄断除如欲贪等污法之初途，犹如先前以手段断除肢体之病痛以达净除，终极以正当刀斧将其彻底斩断无存为意。此义宜明了。无明专属于无欲贪欲之圣道，是故无明被名无明。所谓愚痴，即善恶、戒律与违戒等之明辨失明，彼此偏失其所，名为己利与害利的彻底迷乱。余皆依言说理解。

Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释完毕。

4. Kodhasuttavaṇṇanā四、忿怒经注释

§4

4. Catutthe kodhanti dosaṃ. Doso eva hi kodhapariyāyena bujjhanakānaṃ puggalānaṃ ajjhāsayavasena evaṃ vutto. Tasmā dutiyasutte vuttanayenevettha attho veditabbo. Apica kujjhanalakkhaṇo kodho, āghātakaraṇaraso, cittassa byāpattibhāvapaccupaṭṭhāno, cetaso pūtibhāvoti daṭṭhabboti ayampi viseso veditabbo.

第四，忿恨谓之怒。怒实乃烦恼行者因忿恚而生的执念。故此第二经中的说法理应反复体察领会。此外，怒亦可从伤害倾向、搜求侵害之心态以及心灵污秽之现象来识别，此亦为其显著特征，宜当观察。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。

5. Makkhasuttavaṇṇanā五、贬抑经注释

§5

5. Pañcame makkhanti paraguṇamakkhanaṃ. Yadipi hi so gūthaṃ gahetvā paraṃ paharanto viya attano karaṃ paṭhamataraṃ makkhatiyeva, tathāpi paresaṃ guṇamakkhanādhippāyena pavattetabbattā ‘‘paraguṇamakkhano’’ti vuccati. Tathā hi so udakapuñchanamiva nhātassa sarīragataṃ udakaṃ paresaṃ guṇe makkheti puñchati vināseti , parehi vā katānaṃ mahantānampi kārānaṃ khepanato dhaṃsanato makkhoti vuccati. So paraguṇamakkhanalakkhaṇo, tesaṃ vināsanaraso, tadavacchādanapaccupaṭṭhāno. Atthato pana paresaṃ guṇamakkhanākārena pavatto domanassasahagatacittuppādoti daṭṭhabbaṃ. Pajahathāti tattha vuttappabhedaṃ dosaṃ, dose ca vuttanayaṃ ādīnavaṃ, pahāne cassa ānisaṃsaṃ paccavekkhitvā pubbabhāge tadaṅgādivasena pajahantā vipassanaṃ ussukkāpetvā tatiyamaggena anavasesaṃ samucchindathāti attho. Makkhāseti makkhitā makkhitaparaguṇā, paresaṃ guṇānaṃ makkhitāro, tato eva attanopi dhaṃsitaguṇāti attho. Sesaṃ vuttanayameva.

第五，贪称为他物之染污。譬如持有密藏之物攻击他人般，触己之手先以恶污忘其，加之转而沾污他人之功德，以致如水滴泄入他处之汙垢，充斥腐坏，而谓染污。此为他物之染污，其本质乃毁坏之滋味及掩蔽之状。其义在于以他物之污点污染自身心意，由此生起悲伤忧虑。关于放弃，即指此烦恼之差别、根本义和放弃之因缘，基于昔日对贪染除断的修习而生，心生照见，最终于最后彼岸全然断尽。所谓染污即涂污、他物之污点，乃他人的恶习由此摧毁，而己亦为受其伤害之义。余皆依言说理解。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。

6. Mānasuttavaṇṇanā6. 慢经注释

§6

6. Chaṭṭhe mānanti jātiādivatthukaṃ cetaso unnamanaṃ. So hi ‘‘seyyohamasmī’’tiādinā nayena maññanti tena, sayaṃ vā maññati, mānanaṃ sampaggahoti vā mānoti vuccati. Svāyaṃ seyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti mānoti evaṃ tividho. Puna seyyassa seyyohamasmīti māno, seyyassa sadiso, seyyassa hīno; sadisassa seyyo, sadisassa sadiso, sadisassa hīno; hīnassa seyyo, hīnassa sadiso, hīnassa hīnohamasmīti mānoti evaṃ navavidhopi unnatilakkhaṇo, ahaṃkāraraso, sampaggaharaso vā, uddhumātabhāvapaccupaṭṭhāno, ketukamyatāpaccupaṭṭhāno vā, diṭṭhivippayuttalobhapadaṭṭhāno ummādo viyāti daṭṭhabbo. Pajahathāti tassa sabbassapi attukkaṃsanaparavambhananimittatā, garuṭṭhāniyesu abhivādanapaccupaṭṭhānaañjalikammasāmīcikammādīnaṃ akaraṇe kāraṇatā, jātimadapurisamadādibhāvena pamādāpattihetubhāvoti evamādibhedaṃ ādīnavaṃ tappaṭipakkhato niratimānatāya ānisaṃsañca paccavekkhitvā rājasabhaṃ anuppatto caṇḍālo viya sabrahmacārīsu nīcacittataṃ paccupaṭṭhapetvā pubbabhāge tadaṅgādivasena taṃ pajahantā vipassanaṃ vaḍḍhetvā anāgāmimaggena samucchindathāti attho. Anāgāmimaggavajjho eva hi māno idhādhippeto. Mattāseti jātimadapurisamadādivasena mānena pamādāpattihetubhūtena mattā attānaṃ paggahetvā carantā. Sesaṃ vuttanayameva.

第六，慢意谓心意起态，如同对出生等身外事惊自称‘我者’等。此慢依‘我胜于彼我、我与彼我相似、我不如彼我’等自我比量分三类。再就彼我而言，亦分‘我较彼我胜、相似、不胜’三种，彼我亦同此分类。再将彼我依此应用于‘我’,‘彼我胜’，‘彼我相似’，‘彼我不胜’等九式升起自我种种分别，此是自我荣贵之本，由此生敬重、傲慢及好战之情。此慢本质为满有我执及夸荣耀眼，所生显现为不适当的尊敬、合掌礼拜等一切行为的由缘，亦为对生死诸人及其行为的疏慢和失明，看似粗俗，故称慢。放弃即断除本无明，回想注重彼时过失，应弃之，断恶贪著，增长正见。此谓放弃义。无生果道所依即是此慢心也。所谓醉者，因慢而堕落愚痴，忘失自护，随流堕溺。余皆依言说理解。

Imesu pana paṭipāṭiyā chasu suttesu gāthāsu vā anāgāmiphalaṃ pāpetvā desanā niṭṭhāpitā. Tattha ye ime avihā atappā sudassā sudassī akaniṭṭhāti upapattibhavavasena pañca anāgāmino, tesu avihesu upapannā avihā nāma. Te antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti pañcavidhā, tathā atappā, sudassā, sudassino. Akaniṭṭhesu pana uddhaṃsoto akaniṭṭhagāmī parihāyati. Tattha yo avihādīsu uppajjitvā āyuvemajjhaṃ anatikkamitvā arahattappattiyā kilesaparinibbānena parinibbāyati, ayaṃ antarāparinibbāyī nāma. Yo pana avihādīsu ādito pañcakappasatādibhedaṃ āyuvemajjhaṃ atikkamitvā parinibbāyati, ayaṃ upahaccaparinibbāyī nāma. Yo asaṅkhārena adhimattappayogaṃ akatvā appadukkhena akasirena parinibbāyati, ayaṃ asaṅkhāraparinibbāyī nāma. Yo pana sasaṅkhārena adhimattappayogaṃ katvā dukkhena kicchena kasirena parinibbāyati, ayaṃ sasaṅkhāraparinibbāyī nāma. Itaro pana avihādīsu uddhaṃvāhitabhāvena uddhamassa taṇhāsotaṃ, vaṭṭasotaṃ, maggasotameva vāti uddhaṃsoto. Avihādīsu uppajjitvā arahattaṃ pattuṃ asakkonto tattha tattha yāvatāyukaṃ ṭhatvā paṭisandhiggahaṇavasena akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī.

在这里所说的六种修行法或若干经偈中，舍弃了无来果报（不生天果），讲说已告终。其中那些未曾熄灭的五种初果无来者，就是因缘生起、并起、分别五无来者，这些未熄灭的无来者称为【无熄灭】。这五者为中有涅槃者、稍至涅槃者、无取涅槃者、有取涅槃者、上升涅槃者，如此五种，且无熄灭者清净、明朗、无分别。对于无分别者，上升涅槃者，其上升涅槃者是废除的。其中生于无熄灭等者，经由未过中有之寿命，达到阿拉汉果，断除烦恼而涅槃，此名为中有涅槃。若生于无熄灭等，由五百劫之初起，超越中有之寿命而涅槃，此名为稍至涅槃。若无取用力而断除烦恼，轻而疾速地涅槃，此名无取涅槃。若有取用力，而以苦为本、缓慢地涅槃，此名有取涅槃。其他者中无熄灭者，由上升所引导上升涅槃流，轮转流，断流，即为上升涅槃。亦即无熄灭者生起，由于不能证得阿拉汉果，暂时滞留于此处，依因缘重聚接续而往下游，使其转至最下处，称为下游者。

Ettha ca uddhaṃsoto akaniṭṭhagāmī, uddhaṃsoto na akaniṭṭhagāmī, na uddhaṃsoto akaniṭṭhagāmī, na uddhaṃsoto na akaniṭṭhagāmīti catukkaṃ veditabbaṃ. Kathaṃ? Yo avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā tayo devaloke sodhetvā sudassīdevaloke ṭhatvā parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo ito akaniṭṭhameva gantvā parinibbāyati , ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā catūsu devalokesu tattha tattheva parinibbāyati, ayaṃ na uddhaṃsoto, na akaniṭṭhagāmī nāmāti.

这里应分别四种：上升涅槃者及非上升涅槃者，亦非上升亦非涅槃者，非上升亦非非涅槃者。何以故？由无熄灭者作基础，若于四天之上净土而证得最下涅槃而灭者，此即为上升涅槃者。若降至三天空净土，而住于清朗净天，遂证涅槃，即非上升涅槃者。若直接入最下涅槃者，即非上升涅槃者。若降入四净土中某一净土，那里即证涅槃，即既非上升亦非非上升者。

Tattha avihesu uppajjitvā kappasatato uddhaṃ parinibbāyiko, dvinnaṃ kappasatānaṃ matthake parinibbāyiko, pañcakappasate asampatte parinibbāyikoti tayo antarāparinibbāyino. Vuttañhetaṃ ‘‘upapannaṃ vā samanantarā appattaṃ vā vemajjha’’nti (pu. pa. 36). Vā-saddena hi pattamattopi saṅgahitoti. Evaṃ tayo antarāparinibbāyino, eko upahaccaparinibbāyī eko uddhaṃsoto. Tesu asaṅkhāraparinibbāyino pañca, sasaṅkhāraparinibbāyino pañcāti dasa honti. Tathā atappāsudassāsudassīsūti cattāro dasakā cattārīsaṃ akaniṭṭhe pana uddhaṃsotassa abhāvato tayo antarāparinibbāyino, eko upahaccaparinibbāyīti asaṅkhāraparinibbāyino cattāro, sasaṅkhāraparinibbāyino cattāroti aṭṭha, evamete aṭṭhacattārīsaṃ anāgāmino. Te sabbepi imesu suttesu avisesavacanena gahitāti daṭṭhabbaṃ.

于无熄灭者中生起，寿命为一百劫而证涅槃者，一百劫中间而证涅槃者，未满五百劫而证涅槃者，这三种称为中有涅槃者。经中有云：“所生者即是中有者，未得者即是寿命中间者”。依此语，寿命之际亦归纳为一。三种中有涅槃者中，一者称为稍至涅槃，一者为上升涅槃。于无熄灭者中，称五无取涅槃者、五有取涅槃者合计十者。且清净、明朗、无分别四种共为十四种。由于最下净土上升涅槃者无故缺失，故三种中有涅槃者中又包括稍至涅槃者。无取涅槃者四种，有取涅槃者四种，共八种。如此总共十四无来者皆可见于本文经文中特殊字词表述中，应当注意。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。

7. Sabbapariññāsuttavaṇṇanā7. 一切遍知经注释

§7

7. Sattame sabbanti anavasesaṃ. Anavasesavācako hi ayaṃ sabba-saddo. So yena yena sambandhaṃ gacchati, tassa tassa anavasesataṃ dīpeti; yathā ‘‘sabbaṃ rūpaṃ, sabbā vedanā, sabbasakkāyapariyāpannesu dhammesū’’ti. So panāyaṃ sabba-saddo sappadesanippadesavisayatāya duvidho. Tathā hesa sabbasabbaṃ, padesasabbaṃ, āyatanasabbaṃ, sakkāyasabbanti catūsu visayesu diṭṭhappayogo. Tattha ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī’’tiādīsu (cūḷani. mogharājamāṇavapucchāniddesa 85) sabbasabbasmiṃ āgato. ‘‘Sabbesaṃ vo, sāriputtā, subhāsitaṃ pariyāyenā’’tiādīsu (ma. ni. 1.345) padesasabbasmiṃ. ‘‘Sabbaṃ vo, bhikkhave, desessāmi, cakkhuñceva rūpañca…pe…. Manañceva dhamme cā’’ti (saṃ. ni. 4.23-25) ettha āyatanasabbasmiṃ. ‘‘Sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī’’tiādīsu (ma. ni. 1.1) sakkāyasabbasmiṃ. Tattha sabbasabbasmiṃ āgato nippadesavisayo, itaresu tīsupi āgato sappadesavisayo . Idha pana sakkāyasabbasmiṃ veditabbo. Vipassanāya ārammaṇabhūtā tebhūmakadhammā hi idha ‘‘sabba’’nti anavasesato gahitā.

第七、全部义应当无余全备。“无余全备”之词义即“全部”一词，能将每种相关事理无遗漏地涵摄，如『一切色、一切受、一切著身诸法』之类。此“全部”二字，又分为两种用法，一者为全部之“合全部”，二者为分别之“类别全部”。如“诸皆、诸部、诸处、诸身”四种分别用法。在“诸皆”中，诸佛所证智慧之所入道理，意谓“诸法皆来于全部”。在“诸部”中，如经云：“诸语，沙利子，殊胜遍说”，指“分别类别之全部”。“诸处”中又如“眼及色……意及法”，涉及诸处之全。在“诸身”中，如经云：“一切法之根本归因”，指“身著法的全部”。在“诸皆”中，有入道理诸法之未分别内容，在其它三种分别类别之全部亦各有包含。由此“诸皆”应当于般若观照的三方面根本心境法界中，皆以无余全备涵摄。

Anabhijānanti ‘‘ime dhammā kusalā, ime akusalā, ime sāvajjā, ime anavajjā’’tiādinā ‘‘ime pañcakkhandhā, imāni dvādasāyatanāni, imā aṭṭhārasa dhātuyo, idaṃ dukkhaṃ ariyasaccaṃ, ayaṃ dukkhasamudayo ariyasacca’’nti ca ādinā sabbe abhiññeyye dhamme aviparītasabhāvato anabhijānanto abhivisiṭṭhena ñāṇena na jānanto. Aparijānanti na parijānanto. Yo hi sabbaṃ tebhūmakadhammajātaṃ parijānāti, so tīhi pariññāhi parijānāti – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Tattha katamā ñātapariññā? Sabbaṃ tebhūmakaṃ nāmarūpaṃ – ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo. Idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo’’ti bhūtappasādādippabhedaṃ rūpaṃ, phassādippabhedaṃ nāmañca, lakkhaṇarasapaccupaṭṭhānapadaṭṭhānato vavatthapeti. Tassa avijjādikañca paccayaṃ pariggaṇhāti. Ayaṃ ñātapariññā. Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṃ sabbaṃ tīreti aniccato dukkhato rogatoti dvācattālīsāya ākārehi. Ayaṃ tīraṇapariññā. Katamā pahānapariññā? Evaṃ tīrayitvā aggamaggena sabbasmiṃ chandarāgaṃ pajahati. Ayaṃ pahānapariññā.

“不知”者，谓对“这些法是善、这些法是不善、这些法是应受责罚、这些法是不应受责罚”等，及“五蕴”“十二处”“十八界”“此为苦圣谛”“此为苦集圣谛”等诸说，虽皆可证知之法，反而不能识知；由于知见相反而不知，通过上乘智慧无法了达者。又有不通之者与未懂之者。所谓通者，谓能遍知一切以此三法为根本的名色法，即所谓“色是此、色是如此、色不是彼，此名为色、彼名为彼”的根本观察，亦包含色及名之分别知觉，以识谜辨别而善观察之。此谓通智。所谓断者，谓以已通之理，将法从无常、苦、污秽视之四十二相彻底断除。此谓断智。所谓弃者，谓已断除烦恼，依次而舍弃贪爱。此谓弃智。

Diṭṭhivisuddhikaṅkhāvitaraṇavisuddhiyopi ñātapariññā. Maggāmaggapaṭipadāñāṇadassanavisuddhiyo kalāpasammasanādianulomapariyosānā vā paññā tīraṇapariññā. Ariyamaggena pajahanaṃ pahānapariññā. Yo sabbaṃ parijānāti, so imāhi tīhi pariññāhi parijānāti. Idha pana virāgappahānānaṃ paṭikkhepavasena visuṃ gahitattā ñātapariññāya tīraṇapariññāya ca vasena parijānanā veditabbā. Yo panevaṃ na parijānāti, taṃ sandhāya vuttaṃ ‘‘aparijāna’’nti.

又有见净、疑灭之智。由修习道、果及四圣谛解脱的智慧见道断邪、斩疑。依三果经验继顺而得智，谓断智。由圣道而放弃烦恼即弃智。能全知一切者，便具此三智。于此若无法彻底认知，则归类为“不明知”者。

Tattha cittaṃ avirājayanti tasmiṃ abhiññeyyavisese pariññeyye attano cittasantānaṃ na virājayaṃ, na virajjanto; yathā tattha rāgo na hoti, evaṃ virāgānupassanaṃ na uppādentoti attho. Appajahanti vipassanāpaññāsahitāya maggapaññāya tattha pahātabbayuttakaṃ kilesavaṭṭaṃ anavasesato na pajahanto. Yathā cetaṃ, evaṃ abhijānanādayopi missakamaggavasena veditabbā. Pubbabhāge hi nānācittavasena ñātatīraṇapahānapariññāhi kamena abhijānanādīni sampādetvā maggakāle ekakkhaṇeneva kiccavasena taṃ sabbaṃ nipphādentaṃ ekameva ñāṇaṃ pavattatīti. Abhabbo dukkhakkhayāyāti nibbānāya sakalassa vaṭṭadukkhassa khepanāya na bhabbo, nālaṃ na samatthoti attho.

此处，心不清净者，是指在该可证知的特殊境知中，对自身心识之延续既不清净，也不清净化，正如那里没有贪爱一样，故谓此观察心离贪不生。因不弃除依止正见智慧所表达的般滅智所牵引的烦恼绳索而未断，故亦不可断。应如心一样，亦当辨明无明等诸所知者也是像错见般的謬误。因为先段以不同心态存在，依止对断除亲属之欲与认知而获得的分别智慧，于修行时期，能将一切用一瞬即刻之专精行为悉皆断除，故唯有一识显现。即令如此，亦不能成就断苦涅槃，对断除整个轮回苦的破坏无力，不能满足也非能胜任，此即其义。

Sabbañca khoti ettha ca-saddo byatireke, kho-saddo avadhāraṇe. Tadubhayena abhijānanādito laddhabbaṃ visesaṃ dukkhakkhayassa ca ekantakāraṇaṃ dīpeti. Abhijānanādīsu yaṃ vattabbaṃ, taṃ vuttameva. Tattha pana paṭikkhepavasena vuttaṃ, idha vidhānavasena veditabbaṃ. Ayameva viseso. Apica abhijānanti upādānakkhandhapañcakasaṅkhātaṃ sakkāyasabbaṃ sarūpato paccayato ca ñāṇassa abhimukhīkaraṇavasena abhijānanto hutvā abhāvākārādipariggahena taṃ aniccādilakkhaṇehi paricchijjamānavasena parijānanto. Virājayanti sammadevassa aniccatādiavabodhena uppannabhayādīnavanibbidādiñāṇānubhāvena attano cittaṃ virattaṃ karonto tattha aṇumattampi rāgaṃ anuppādento. Pajahanti vuṭṭhānagāminivipassanāsahitāya maggapaññāya samudayapakkhiyaṃ kilesavaṭṭaṃ pajahanto samucchindanto. Bhabbo dukkhakkhayāyāti evaṃ kilesamalappahāneneva sabbassa kammavaṭṭassa parikkhīṇattā anavasesavipākavaṭṭakhepanāya sakalasaṃsāravaṭṭadukkhaparikkhayabhūtāya vā anupādisesāya nibbānadhātuyā bhabbo ekantenetaṃ pāpuṇitunti evamettha attho daṭṭhabbo.

此处“全有”一词，与“全”二字相对，谓“全”字为用与守护。以此二字而成的由知等智慧，为断苦涅槃之唯一原因。所说的知等，当如所述。又以反证说，依此理当明白此处指的“知”，为执著五蕴为身、执著我存在等有身之相状及其条件所成的认知。知彼时已断故，断除无常等三相，正确了悟生起之怖畏等生献之智，使心清净，或微末贪未生起。以正见观察所发之般滅智，断因缘所生烦恼绳索，能舍弃、断绝诸烦恼，故可断苦，成就涅槃。此处所说义，应当这样观察。

Yo sabbaṃ sabbato ñatvāti yo yuttayogo āraddhavipassako sabbaṃ tebhūmakadhammajātaṃ sabbato sabbabhāgena kusalādikkhandhādivibhāgato dukkhādipīḷanādivibhāgato ca. Atha vā sabbatoti sabbasmā kakkhaḷaphusanādilakkhaṇādito aniccādito cāti sabbākārato jānitvā vipassanāpubbaṅgamena maggañāṇena paṭivijjhitvā, vipassanāñāṇeneva vā jānanahetu. Sabbatthesu na rajjatīti sabbesu atītādivasena anekabhedabhinnesu sakkāyadhammesu na rajjati, ariyamaggādhigamena rāgaṃ na janeti. Imināssa taṇhāgāhassa abhāvaṃ dassento taṃ nimittattā diṭṭhamānaggāhānaṃ ‘‘etaṃ mama esohamasmi, eso me attā’’ti imassa micchāgāhattayassapi abhāvaṃ dasseti. Sa veti ettha sa-iti nipātamattaṃ. Ve-ti byattaṃ, ekaṃsenāti vā etasmiṃ atthe nipāto. Sabbapariññāti sabbaparijānanato, yathāvuttassa sabbassa abhisamayavasena parijānanato. Soti yathāvutto yogāvacaro, ariyo eva vā. Sabbadukkhamupaccagāti sabbaṃ vaṭṭadukkhaṃ accagā atikkami, samatikkamīti attho.

谓“慧究竟者”为尽知一切者，即修成精进般若观察力者。此人对应一切地法所生现象，诸有诸行及其成分，由善法为始分解，且受苦不等一切痛苦由来亦能分别而晓。或谓“一切者”为一切诸法皆无常、苦、无我等三相，其由诸因缘而生、呈现。彼已彻知前半缘道慧所得，且以观察慧观察而证知。遍观一切，固不执著过去等多分所异之我见法，因得圣道，离生贪。于此因缘取无，显示以此为念，现生我和我所有等谬妄取相皆无。此语中“sa”即“他”，作小品词，仅作语气成分。谓此辨取法，以实为理。慧究竟者即是圣者。又谓“度苦”者，为断除一切轮回苦苦，超越诸苦，故名。

Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。

8. Mānapariññāsuttavaṇṇanā8. 慢遍知经注释

§8

8. Aṭṭhame apubbaṃ natthi, kevalaṃ mānavasena desanā pavattā. Gāthāsu pana mānupetā ayaṃ pajāti kammakilesehi pajāyatīti pajāti laddhanāmā ime sattā maññanalakkhaṇena mānena upetā upagatā. Mānaganthā bhave ratāti kimikīṭapaṭaṅgādiattabhāvepi mānena ganthitā mānasaṃyojanena saṃyuttā. Tato eva dīgharattaṃ paribhāvitāhaṃkāravasena ‘‘etaṃ mamā’’ti saṅkhāresu ajjhosānabahulattā tattha niccasukhaattādivipallāsavasena ca kāmādibhave ratā. Mānaṃ aparijānantāti mānaṃ tīhi pariññāhi na parijānantā. Arahattamaggañāṇena vā anatikkamantā, ‘‘mānaṃ apariññāyā’’ti keci paṭhanti. Āgantāro punabbhavanti puna āyātiṃ upapattibhavaṃ. Punappunaṃ bhavanato vā punabbhavasaṅkhātaṃ saṃsāraṃ aparāparaṃ parivattanavasena gantāro upagantāro honti, bhavato na parimuccantīti attho. Ye ca mānaṃ pahantvāna, vimuttā mānasaṅkhayeti ye pana arahattamaggena sabbaso mānaṃ pajahitvā mānassa accantasaṅkhayabhūte arahattaphale nibbāne vā tadekaṭṭhasabbakilesavimuttiyā vimuttā suṭṭhu muttā. Te mānaganthābhibhuno, sabbadukkhamupaccagunti te parikkhīṇabhavasaṃyojanā arahanto sabbaso mānaganthaṃ mānasaṃyojanaṃ samucchedappahānena abhibhavitvā ṭhitā, anavasesaṃ vaṭṭadukkhaṃ atikkamiṃsūti attho. Evametasmiṃ sattamasutte ca arahattaṃ kathitanti.

第八，前文无此先行，惟以人自尊为说。诗句中述，人因业垢生自尊，此自尊名为我慢。此众生以我慢心习气相缠，犹如蚊蝇等依附。此慢心及其系缚，即以恒久嗔恨我我的习气玷污。故此我慢心未了。如来虽有觉悟之道慧，亦穿越未得彻解我慢，谓之“不了知我慢”。轮回者反复生死，命续不断。于轮回中不断受生灭，更生无尽轮转，未能解脱。去除我慢者方称为心解脱，得无余涅槃。断尽我慢束缚者，乃阿拉汉果成就，彻知一切烦恼束缚断灭，超出一切轮回苦痛。此即此经卷第七品中，论述阿拉汉性质之意。

Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。

9-10. Lobhadosapariññāsuttadvayavaṇṇanā第九至第十：关于贪与嗔之遍知的二经注释。

§9-10

9-10. Navamadasamesu apubbaṃ natthi. Desanāvilāsavasena tathā bujjhanakānaṃ veneyyānaṃ ajjhāsayavasena vā tathā desitānīti daṭṭhabbaṃ.

第九、十品，先无前文，谓此为彩饰说辞，显示正见者欲断除念头修行者当知此理。

Navamadasamasuttavaṇṇanā niṭṭhitā. · 第九、第十经注释完毕。

Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品注释完毕。

2. Dutiyavaggo

2. 第二品

1-3. Mohapariññādisuttavaṇṇanā第一至第三：关于痴之遍知等经的注释。

§11-13

11-13. Dutiyavaggepi paṭhamādīni tīṇi suttāni vuttanayāneva, tathā desanākāraṇampi vuttameva.

第十一至十三节。于第二品中，虽为首三经之中所说，亦于说法之因缘同样宣说。

4. Avijjānīvaraṇasuttavaṇṇanā第四：《无明盖经》注释。

§14

14. Catutthe – ‘‘nāhaṃ, bhikkhave’’tiādīsu na-kāro paṭisedhattho. Ahanti bhagavā attānaṃ niddisati. Aññanti idāni vattabbaavijjānīvaraṇato aññaṃ. Ekanīvaraṇampīti ekanīvaraṇadhammampi. Samanupassāmīti dve samanupassanā – diṭṭhisamanupassanā ca ñāṇasamanupassanā ca. Tattha ‘‘rūpaṃ attato samanupassatī’’tiādinā (a. ni. 4.200; paṭi. ma. 1.130) āgatā ayaṃ diṭṭhisamanupassanā nāma. ‘‘Aniccato samanupassati, no niccato’’tiādinā (paṭi. ma. 3.35) pana āgatā ayaṃ ñāṇasamanupassanā nāma. Idhāpi ñāṇasamanupassanāva adhippetā. ‘‘Samanupassāmī’’ti ca padassa na-kārena sambandho. Idaṃ vuttaṃ hoti – ‘‘ahaṃ, bhikkhave, sabbaññutaññāṇasaṅkhātena samantacakkhunā sabbadhamme hatthāmalakaṃ viya olokentopi aññaṃ ekanīvaraṇampi na samanupassāmī’’ti.

第十四节。至于第四品之“我不，诸比库”等语，非谓有意拒绝。此处世尊指出自己。其他则当从障碍无明方面解释。所谓一障碍者，即只有一障碍之义。所谓共同观察者，指二种观察——见观察与智观察。其中“从自身观察色”等（阿毗尼毗索 4.200；巴提摩 1.130）者，为见观察名。“因无常而观察，不因常而观察”等（巴提摩 3.35）者，为智观察名。此处亦以上述智观察为主。所谓“我观察”，此处为无介词之用法。意谓“我以全面智慧之眼，观察诸法如手中茄子般，却不观察其他任何单一障碍。”

Yena nīvaraṇena nivutā pajā dīgharattaṃ sandhāvanti saṃsarantīti yena nīvaraṇakasabhāvattā nīvaraṇena dhammasabhāvaṃ jānituṃ passituṃ paṭivijjhituṃ adatvā chādetvā pariyonandhitvā ṭhānena andhakārena nivutā sattā anādimatasaṃsāre aparimāṇe kappe mahantesu ceva khuddakesu ca bhavādīsu aparāparuppattivasena sabbato dhāvanti ceva saṃsaranti, ca. Ārammaṇantarasaṅkamanavasena vā sandhāvanaṃ, bhavantarasaṅkamanavasena saṃsaraṇaṃ. Kilesānaṃ balavabhāvena vā sandhāvanaṃ, dubbalabhāvena saṃsaraṇaṃ. Khaṇikamaraṇavasena vā ekajātiyaṃ sandhāvanaṃ, vohāramaraṇavasena anekāsu jātīsu saṃsaraṇaṃ. Cittavasena vā sandhāvanaṃ, ‘‘cittamassa vidhāvatī’’ti hi vuttaṃ, kammavasena saṃsaraṇaṃ. Evaṃ sandhāvanasaṃsaraṇānaṃ viseso veditabbo.

以此障碍而被压伏者，即众生长期流转于轮回。由于障碍具有障碍法之特性，众生未能认识、观察、洞察法之本质，反而掩盖和欣悦于各境所见，处于无明黑暗之所，故放逸于无始多劫之轮回。于大小世间诸生，或遍行生死之诸处，如此奔逐流转。或借由境界变迁而流转，或借由生灭变化而轮回。或因烦恼之力而奔逐，或因软弱而轮回。或因短暂死而一世轮回，或因复死多世轮回。或因心故奔逐，正如所言“心之具有法”；或因业力而轮回。此种奔逐流转之特异当当辨别了解。

Yathayidanti yathā idaṃ. Ya-kāro padasandhikaro, sandhivasena rassattaṃ. Avijjānīvaraṇanti ettha pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. Taṃ avindiyaṃ vindatīti avijjā. Viparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti avijjā. Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ ādhipateyyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā. Antavirahite saṃsāre satte javāpetīti vā avijjā, paramatthato vā avijjamānesu itthipurisādīsu javati pavattati, vijjamānesu khandhādīsu na javati, na pavattatīti avijjā. Apica cakkhuviññāṇādīnaṃ vatthārammaṇānaṃ paṭiccasamuppādapaṭiccasamuppannānañca dhammānaṃ chādanatopi avijjā. Avijjāva nīvaraṇanti avijjānīvaraṇaṃ.

依此言，所谓“如是”“如何之事者”，为连词，体现连缀之乐趣。所言无明障碍，即因无明使业身等不善行为不得成就，为此用“仿佛无垢”表示，意谓得不到清净。此无垢即无明。反之由正念身业纯净，即不无明。五蕴之聚集，六入之处所有，诸界，六根主管，诸谛等，皆依苦等所苦而称为四种意义，表现为无知妨碍。众生未断轮回续流，谓为无明。真义中，无明存在于有情如男女诸类活动中，而不存于诸行蕴等，而无续流。又因眼识等缘起之法遮蔽，亦为无明。此即无明障碍。

Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṃ sandhāvanti saṃsarantīti idaṃ purimasseva daḷhīkaraṇatthaṃ vuttaṃ. Purimaṃ vā – ‘‘yathayidaṃ, bhikkhave, avijjānīvaraṇa’’nti evaṃ opammadassanavasena vuttaṃ, idaṃ nīvaraṇānubhāvadassanavasena. Kasmā panettha avijjāva evaṃ vuttā, na aññe dhammāti? Ādīnavapaṭicchādanena kāmacchandādīnaṃ visesappaccayabhāvato. Tathā hi tāya paṭicchāditādīnave visaye kāmacchandādayo pavattanti.

诸比库啊，正因无明障碍，被压伏者众生长期流转于轮回，此乃早先为坚固化故所说。此“如是，无明障碍”以警示不疏忽为方便说，基于障碍之体。何以此处唯说无明，而非他法？因借由危险覆蔽，使欲贪等尤为表现。正如此，因覆蔽故，欲贪等随之增长起。

Natthaññoti ādikā gāthā vuttassa avuttassa ca atthassa saṅgaṇhanavasena bhāsitā. Tattha nivutāti nivāritā paliguṇṭhitā, paṭicchāditāti attho. Ahorattanti divā ceva rattiñca, sabbakālanti vuttaṃ hoti. Yathāmohena āvutāti yena pakārena avijjānīvaraṇasaṅkhātena mohena āvutā paṭicchāditā suviññeyyampi ajānantiyo pajā saṃsāre saṃsaranti, tathārūpo añño ekadhammopi ekanīvaraṇampi natthīti yojetabbaṃ. Ye ca mohaṃ pahantvāna, tamokhandhaṃ padālayunti ye pana ariyasāvakā pubbabhāge tadaṅgādippahānavasena, heṭṭhimamaggehi vā taṃtaṃmaggavajjhaṃ mohaṃ pajahitvā aggamaggena vajirūpamañāṇena mohasaṅkhātameva tamorāsiṃ padālayiṃsu, anavasesato samucchindiṃsu. Na te puna saṃsarantīti te arahanto –

“无他”之类偈语，于有无之义中整合诠释。其中文字“被压伏”为阻止、掩蔽之义，“覆蔽”即其意。昼夜常住，谓全天常在。若如是由无明障碍所覆蔽萌起之惑，虽应易知，然无明之众生亦仍流转轮回。如其所述，若无其他单障碍皆无，即不存在此说者。如破除无明者，必舍弃无明蕴。诸圣弟子曾于之前借断其蕴，随此殊胜道以明破除无明蕴，因而断除其黑暗。彼非再流转者，是阿拉汉。

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

『五蕴逐次』与『界根』者，

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –

『相续不断』而行者，谓此即为“轮回”。

Evaṃ vutte imasmiṃ saṃsāre na saṃsaranti na paribbhamanti. Kiṃ kāraṇā? Hetu tesaṃ na vijjati, yasmā saṃsārassa hetu mūlakāraṇaṃ avijjā, sā tesaṃ na vijjati, sabbaso natthi samucchinnattāti.

如是说时，于此轮回中，既无轮回亦无围绕。何故？此皆因由不存，因无明为轮回之根本因缘，然无明于彼处并不存，有所不相续者全然无，故如是。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。

5. Ḍtaṇhāsaṃyojanasuttavaṇṇanā五、渴爱结经注释

§15

15. Pañcame yassa vijjati, taṃ puggalaṃ dukkhehi, kammaṃ vā vipākehi, bhavayonigativiññāṇaṭṭhitisattāvāse vā bhavantarādīhi saṃyojetīti saṃyojanaṃ. Taṇhāyanaṭṭhena taṇhā, tasati sayaṃ paritasati, tasanti vā etāyāti taṇhā. Saññuttāti cakkhādīsu abhinivesavatthūsu baddhā. Sesaṃ vuttanayameva. Kāmañcettha avijjāyapi saṃyojanabhāvo taṇhāya ca nīvaraṇabhāvo atthiyeva, tathāpi avijjāya paṭicchāditādīnavehi bhavehi taṇhā satte saṃyojetīti imassa visesassa dassanatthaṃ purimasutte avijjā nīvaraṇabhāvena, idha ca taṇhā saṃyojanabhāveneva vuttā. Kiñca nīvaraṇasaṃyojanappadhānassa dassanatthaṃ. Yathā hi nīvaraṇabhāvena avijjā saṃkilesadhammānaṃ padhānabhūtā pubbaṅgamā ca, evaṃ saṃyojanabhāvena nesaṃ taṇhāti tadadhīnappadhānabhāvaṃ dassetuṃ suttadvaye evamete dhammā vuttā. Apica visesena avijjā nibbānasukhaṃ nivāretīti ‘‘nīvaraṇa’’nti vuttā, taṇhā saṃsāradukkhena satte saṃyojetīti ‘‘saṃyojana’’nti.

第十五者，若有此者，则此人以苦、业果、出世间识等为缚，名为缚。谓炽盛火以火自焚，自焚者或彼等也。所谓缚者，谓于眼等贪着物处受限制。其余亦同。因某般欲亦于无明为缚，亦为烦恼蔽障所碍，虽然，当有因无明覆蔽诸生缘之所依，渴爱即缚之附属者，此特例释之前经所说无明为蔽障分别法，现此则由缚以渴爱为依附缚者。且为显蔽障缚者之义，如无明则为先驱一切染污法之蔽障，缚亦如是，故经中双重示说。又特别明示无明阻止涅槃之乐，故谓“蔽障”，渴爱则因轮回苦缚，故谓“缚”。

Dassanagamanantarāyakaraṇato vā vijjācaraṇavipakkhato dvayaṃ dvidhā vuttaṃ. Vijjāya hi ujuvipaccanīkabhūtā avijjā nibbānadassanassa aviparītadassanassa ca visesato antarāyakarā, caraṇadhammānaṃ ujuvipaccanīkabhūtā taṇhā gamanassa sammāpaṭipattiyā antarāyakarāti; evamayaṃ avijjāya nivuto andhīkato taṇhāya saṃvuto baddho assutavā puthujjano andho viya baddho mahākantāraṃ, saṃsārakantāraṃ nātivattati. Anatthuppattihetudvayadassanatthampi dvayaṃ dvidhā vuttaṃ. Avijjāgato hi puggalo bālabhāvena atthaṃ parihāpeti, anatthañca attano karoti, akusalo viya āturo asappāyakiriyāya. Jānantopi bālo bālabhāvena atthaṃ parihāpeti, anatthañca karoti jānanto viya rogī asappāyasevī. Makkaṭālepopamasuttaṃ cetassa atthassa sādhakaṃ.

因见闻关系之障碍及知识行为之障碍，二者分明。无明为断灭正见之根本力量，行为二法为断灭正见之特殊障碍。行为正见为步调明正，渴爱妨碍其行；以是无明为根基，懈怠渴爱为羁绊，故未觉者如盲一般被缚于大荒漠，无法越过轮回之苦。因二障碍不成利益故二分，即无明令受者如病患者行无益，甚至坏坏；明知亦如病者，愚者亦作恶，病患者亦疗治不宜。苦难之理可喻为猴王之病灶。

Paṭiccasamuppādassa mūlakāraṇadassanatthampettha dvayaṃ dvidhā vuttaṃ. Visesena hi sammohassa balavabhāvato avijjākhettaṃ atīto addhā, patthanāya balavabhāvato taṇhākhettaṃ anāgato addhā. Tathā hi bālajano sammohabahulo atītamanusocati, tassa avijjāpaccayā saṅkhārāti sabbaṃ netabbaṃ. Patthanābahulo anāgataṃ pajappati, tassa taṇhāpaccayā upādānantiādi sabbaṃ netabbaṃ. Teneva tāsaṃ pubbantāharaṇena aparantapaṭisandhānena cassa yathākkamaṃ mūlakāraṇatā dassitāti veditabbanti.

依缘起因根本观照，二分法示。特别因惑力强大，愚痴域念由过往，因缘强大，渴爱域念为未来。故愚者因重染惑而怀念已过，因无明所生行全不应起；懈怠因缘则觉及未来，因渴爱所缘诸取等，一切不应起。由先后因缘递进相续，如此方能知其为根本因之次第。

Gāthāsu taṇhādutiyoti taṇhāsahāyo. Taṇhā hi nirudakakantāre marīcikāya udakasaññā viya pipāsābhibhūtaṃ appaṭikāradukkhābhibhūtampi sattaṃ assādasandassanavasena sahāyakiccaṃ karontī bhavādīsu anibbindaṃ katvā paribbhamāpeti, tasmā taṇhā purisassa ‘‘dutiyā’’ti vuttā. Nanu ca aññepi kilesādayo bhavābhinibbattiyā paccayāva? Saccametaṃ, na pana tathā visesappaccayo yathā taṇhā. Tathā hi sā kusalehi vinā akusalehi, kāmāvacarādikusalehi ca vinā rūpāvacarādikusalehi bhavanibbattiyā visesappaccayo, yato samudayasaccanti vuccatīti. Itthabhāvaññathābhāvanti itthabhāvo ca aññathābhāvo ca itthabhāvaññathābhāvo. So etassa atthīti itthabhāvaññathābhāvo saṃsāro, taṃ tattha itthabhāvo manussattaṃ, aññathābhāvo tato avasiṭṭhasattāvāsā. Itthabhāvo vā tesaṃ tesaṃ sattānaṃ paccuppanno attabhāvo, aññathābhāvo anāgatattabhāvo. Evarūpo vā aññopi attabhāvo itthabhāvo, na evarūpo aññathābhāvo. Taṃ itthabhāvaññathābhāvaṃ saṃsāraṃ khandhadhātuāyatanapaṭipāṭiṃ nātivattati, na atikkamati.

在诗句中“贪欲为第二者”意指贪欲为辅助。贪欲如同热带旱地中的辣椒，犹如干渴时对水的想象，以及被缺乏甘露之苦所笼罩一般，贪欲作为七种感官接触的从累辅助，在生死轮回中起着助力作用而不被断除，因此其称为人之“第二者”。难道别的烦恼等不是因生死轮回而生起的吗？这是真的，但并非如贪欲那样是特别的缘起。因为善恶行为所产生的生轮回中，除欲界善恶行为外，色界与无色界的生起亦有其特别的缘起，故称之为生起谛。存在的性质有不同、有无，也有同异之别。此谓其义：有异者即轮回，有这异者者则为人道，无这异者即为最低下众生之处。有这异者则为各众生的现起自性，无这异者则是未来自性。以此类推，有者即现行自性，无者非如此。此有无差别，贯穿于五蕴、六界、十二处之由来，不可超越，亦不可逾越。

Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavanti etaṃ sakalavaṭṭadukkhassa sambhavaṃ samudayaṃ taṇhaṃ ādīnavaṃ ādīnavato ñatvāti attho. Atha vā etamādīnavaṃ ñatvāti etaṃ yathāvuttaṃ saṃsāranātivattanaṃ ādīnavaṃ dosaṃ ñatvā. Taṇhaṃ dukkhassa sambhavanti taṇhañca vuttanayena vaṭṭadukkhassa padhānakāraṇanti ñatvā. Vītataṇho anādāno, sato bhikkhu, paribbajeti evaṃ tīhi pariññāhi parijānanto vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā taṇhaṃ vigamento aggamaggena sabbaso vītataṇho vigatataṇho, tato eva catūsu upādānesu kassacipi abhāvena āyatiṃ paṭisandhisaṅkhātassa vā ādānassa abhāvena anādāno, sativepullappattiyā sabbattha satokāritāya sato bhinnakileso bhikkhu paribbaje careyya, khandhaparinibbānena vā saṅkhārappavattito apagaccheyyāti attho.

了知此初起之烦恼，知贪欲因苦而生，是一切轮回之苦因起之根本贪欲之根源。又知此根源，即如实了解破轮回之根本烦恼恶。知贪欲因苦而起，且了解贪欲为一切苦轮回之首要因。无贪则无所取，阿难，你应如是修行，具足三种智慧明了，增长观照，依循正道断绝贪欲。完全断除贪欲则一切皆离，真正无贪。此时对四种取着无依止，无未来世再生及结生，无取执而解脱，心净恶息断，行为如理，游方修行，或以五蕴断灭而出离轮回，意即是此理。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完。

6. Paṭhamasekhasuttavaṇṇanā六、第一有学经注释

§16

16. Chaṭṭhe sekhassāti ettha kenaṭṭhena sekho? Sekkhadhammapaṭilābhato sekho. Vuttañhetaṃ –

第十六章“第六品弟子”：此处所谓“弟子”是指何人？弟子即指于修习弟子法后得果者。曾有言曰：

‘‘Kittāvatā nu kho, bhante, sekho hotīti? Idha, bhikkhu, sekhāya sammādiṭṭhiyā samannāgato hoti…pe… sekhena sammāsamādhinā samannāgato hoti. Ettāvatā kho, bhikkhu, sekho hotī’’ti (saṃ. ni. 5.13).

“尊者，当知，为何称此人为弟子？比库具足正见，依正见行持……弟子亦具足正定……如是，比库即为弟子。”（《论事》卷五，节13）

Apica sikkhatīti sekho. Vuttampi cetaṃ –

“学者”亦是“弟子”。又曾言曰：

‘‘Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatī’’ti (a. ni. 3.86).

“学者者，尊者，故称为弟子。学者所学何事？学戒定慧，学习坚固法、心念法与智慧法。故称为学者亦称弟子。”（《小部阿毗昙》卷三，节86）

Yopi kalyāṇaputhujjano anulomappaṭipadāya paripūrakārī sīlasampanno indriyesu guttadvāro bhojane mattaññū jāgariyānuyogamanuyutto pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati – ‘‘ajja vā sve vā aññataraṃ sāmaññaphalaṃ adhigamissāmī’’ti, sopi vuccati sikkhatīti sekhoti. Imasmiṃ atthe na paṭivijjhantova sekho adhippeto, atha kho kalyāṇaputhujjanopi. Appattaṃ mānasaṃ etenāti appattamānaso. Mānasanti ‘‘antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) ettha rāgo mānasanti vutto. ‘‘Cittaṃ mano mānasa’’nti (dha. sa. 63, 65) ettha cittaṃ. ‘‘Appattamānaso sekho, kālaṃ kayirā jane sutā’’ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ. Tena appattaarahattassāti vuttaṃ hoti.

即便是不善知识的善人，若依照正法的顺行而行，具足圆满的戒德，内根守护严谨，饮食适度节制，善于精进觉醒的修持，常行于菩提三昧不可动摇诸法的修习——他心念称言“今日或今后必当获得某种共修的果报”，称之为学习修行，此人即为行者。在此意中，行者并非特指导师，连不善知识的善人亦称为行者。所谓“未得心”，即未得心性。所谓心者，即“天上行者的缰绳，我等所行之心”（《相应部·一五一经》，《大梵经》第三十三章）此处心欲者即贪欲。所谓“心、意、意识”（《法集论》第六三、六五经），此处“心”指识。所谓“未得心者，行者乎，善人啊，应当于时精进”（《相应部·一五九经》），此处指阿拉汉。因此此处标明指向阿拉汉，亦即明确为阿拉汉所断裁。故谓未得阿拉汉者。

Anuttaranti seṭṭhaṃ, asadisanti attho. Catūhi yogehi khemaṃ anupaddutanti yogakkhemaṃ, arahattameva adhippetaṃ. Patthayamānassāti dve patthanā taṇhāpatthanā, kusalacchandapatthanā ca. ‘‘Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesū’’ti (su. ni. 908; mahāni. 137) ettha taṇhāpatthanā.

所谓无上，意指至高无上，非虚妄之义。借由四种修习法达致安稳无忧，谓之安稳而无恐惧，指阿拉汉专属于此。所谓执持者，即二种执持：渴爱之执持与功德善愿之执持。『执持者所念所诵，或所发愿，则属执持』（《增支部·九○八经》，《大念处经》第一三七章）此处执持即指渴爱之执持。

‘‘Chinnaṃ pāpimato sotaṃ, viddhastaṃ vinaḷīkataṃ;

“恶者之耳，应被切断，损坏毁弃无痕；

Pāmojjabahulā hotha, khemaṃ patthetha bhikkhavo’’ti. (ma. ni. 1.352);

应多生欢喜，应得安稳，比库们”——（《中部·一三五二经》）

Ettha kattukamyatākusalacchandapatthanā, ayameva idhādhippetā. Tena patthayamānassāti taṃ yogakkhemaṃ gantukāmassa tanninnassa tappoṇassa tappabbhārassāti attho. Viharatoti ekaṃ iriyāpathadukkhaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harato. Atha vā ‘‘sabbe saṅkhārā aniccāti adhimuccanto saddhāya viharatī’’tiādinā niddesanayena cettha attho daṭṭhabbo. Ajjhattikanti niyakajjhattasaṅkhāte ajjhatte bhavaṃ ajjhattikaṃ. Aṅganti kāraṇaṃ. Iti karitvāti evaṃ katvā. Na aññaṃ ekaṅgampi samanupassāmīti ettha ayaṃ saṅkhepattho – bhikkhave, ajjhattaṃ attano santāne samuṭṭhitaṃ kāraṇanti katvā aññaṃ ekakāraṇampi na samanupassāmi yaṃ evaṃ bahūpakāraṃ, yathayidaṃ yoniso manasikāroti upāyamanasikāro, pathamanasikāro, aniccādīsu aniccādinayeneva manasikāro, aniccānulomikena vā cittassa āvaṭṭanā anvāvaṭṭanā ābhogo samannāhāro manasikāro. Ayaṃ yoniso manasikāro.

此指欲修不善功德之执持，此种执持即是此处所指。故谓执持者，意指欲望所驱使而往往前往欲界彼方承受疲惫、痛苦、负担加诸之苦的安稳处。所谓安住，意指断离一切行苦舍别之苦行，以无颠倒状态如实持守自性。或以“诸行无常，行已离舍，住于信心”之宣说作为说明，此处当明。所谓内在，意指拘束于内识蘊所生生灭之内界。所谓肢体，即因缘条件。所谓作已，即已断已行之意。换言以此说明则为：“比库们，内在生命自体因缘生起，绝不窥视一切诸因缘（业果等），唯有智慧出离行为，如此审慎精细之观照。”此即审慎观照。

Idāni yoniso manasikārassa ānubhāvaṃ dassetuṃ ‘‘yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati, kusalaṃ bhāvetī’’ti vuttaṃ. Tattha yoniso manasi karontoti ‘‘idaṃ dukkhaṃ ariyasaccaṃ, ayaṃ dukkhasamudayo ariyasaccaṃ, ayaṃ dukkhanirodho ariyasaccaṃ, ayaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti catūsu ariyasaccesu yoniso manasikāraṃ pavattento.

今当显现审慎观照之现证，谓比库于意相细勤调护，断除不善而发起善法，此理已由经中宣说：「比库们，于意精勤观照，断恶行善。」此处所谓于意精勤观照者，谓于四圣谛中施行精勤观照：此苦圣谛，此苦集圣谛，此苦灭圣谛，此苦灭道圣谛。

Tatrāyaṃ atthavibhāvanā – yadipi idaṃ suttaṃ avisesena sekkhapuggalavasena āgataṃ, catumaggasādhāraṇavasena pana saṅkhepeneva kammaṭṭhānaṃ kathayissāma. Yo catusaccakammaṭṭhāniko yogāvacaro ‘‘taṇhāvajjā tebhūmakā khandhā dukkhaṃ, taṇhā samudayo, ubhinnaṃ appavatti nirodho, nirodhasampāpako maggo’’ti evaṃ pubbe eva ācariyasantike uggahitacatusaccakammaṭṭhāno. So aparena samayena vipassanāmaggaṃ samāruḷho samāno tebhūmake khandhe ‘‘idaṃ dukkha’’nti yoniso manasi karoti, upāyena pathena samannāharati ceva vipassati ca. Vipassanā hi idha manasikārasīsena vuttā. Yā panāyaṃ tassa dukkhassa samuṭṭhāpikā purimabhavikā taṇhā, ayaṃ dukkhasamudayoti yoniso manasi karoti. Yasmā pana idaṃ dukkhaṃ, ayañca samudayo idaṃ ṭhānaṃ patvā nirujjhanti na pavattanti, tasmā yadidaṃ nibbānaṃ nāma , ayaṃ dukkhanirodhoti yoniso manasi karoti. Nirodhasampāpakaṃ aṭṭhaṅgikaṃ maggaṃ, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yoniso manasi karoti, upāyena pathena samannāharati ceva vipassati ca.

在此，针对该义理的阐述——尽管这部经文是由专修者特别前来者所授，但因涵盖第四圣谛的普遍道理，故且简略谈论修行法门。那能修持四圣谛修道的禅定者常作如是讲：“由三界烦恼所染的五蕴即是苦，渴爱即是苦集，二者皆生灭则为苦灭，通达灭的八正道即是苦灭道。”这是他早先于导师前所宣说的四圣谛修行法门。后来他于另一时期，当修习观照道展开时，理智地观想三界所染五蕴为“这是苦”，并以善巧方式深入观察。所谓观照即是此处以心念专注。那使此苦生起的根本原因是先前所存的渴爱，理智地观思此即苦集。既已此苦及苦集作为此处止息而消亡，理智地观思此便是名为涅槃，此即苦灭。理智地观思苦灭的通达之八正道，则言此即是通向苦灭之道，且以善巧方法深入观察。

Tatrāyaṃ upāyo – abhiniveso nāma khandhe hoti, na vivaṭṭe, tasmā ayamattho – ‘‘imasmiṃ kāye pathavīdhātu, āpodhātū’’tiādinā (dī. ni. 2.378) nayena cattāri mahābhūtāni tadanusārena upādārūpāni ca pariggahetvā ‘‘ayaṃ rūpakkhandho’’ti vavatthapeti. Taṃ vavatthāpayato uppanne tadārammaṇe cittacetasikadhamme ‘‘ime cattāro arūpakkhandhā’’ti vavatthapeti. Tato ‘‘ime pañcakkhandhā dukkha’’nti vavatthapeti. Te pana saṅkhepato nāmañca rūpañcāti dve bhāgā honti. Idañca nāmarūpaṃ sahetu sappaccayaṃ uppajjati, tassa ayaṃ avijjābhavataṇhādiko hetu, ayaṃ āhārādiko paccayoti hetuppaccaye vavatthapeti. So tesaṃ paccayānañca paccayuppannānañca yāthāvasarasalakkhaṇaṃ vavatthapetvā ‘‘ime dhammā ahutvā bhavanti, hutvā nirujjhanti, tasmā aniccā’’ti aniccalakkhaṇaṃ āropeti, ‘‘udayabbayapaṭipīḷitattā dukkhā’’ti dukkhalakkhaṇaṃ āropeti, ‘‘avasavattanato anattā’’ti anattalakkhaṇaṃ āropeti.

在此，修行法门即是——所谓执着存于五蕴内，而非生灭。故此义即是：借助“此身由地、水、火、风四大所成”等法理，依之分别四大及其相应所成色法，并综摄为此“色蕴”。其阐述时，还辅以出现的一切心及心所法——称四蕴中非色者为“非色蕴”。继而阐述此五蕴即为“苦蕴”。此中蕴有名与色两大部分。名色乃因缘和合而生，因此其原因为无明及渴爱等，且其依止饮食等因缘而成。对这些因缘及其所生缘起的现象，详加说明其瞬息无常的现象，谓“有为法成就而生，生已则灭，故为无常”；称因其受生灭之苦痛折磨，故为苦；又因无我故，称为无我。

Evaṃ tilakkhaṇāni āropetvā vipassanto udayabbayañāṇuppattiyā uppanne obhāsādike vipassanupakkilese ‘amaggo’ti udayabbayañāṇameva ‘‘ariyamaggassa upāyabhūto pubbabhāgamaggo’’ti maggāmaggaṃ vavatthapetvā puna udayabbayañāṇaṃ paṭipāṭiyā bhaṅgañāṇādīni ca uppādento sotāpattimaggādayo pāpuṇāti. Tasmiṃ khaṇe cattāri saccāni ekappaṭivedheneva paṭivijjhati, ekābhisamayena abhisameti. Tattha dukkhaṃ pariññāpaṭivedhena paṭivijjhanto, samudayaṃ pahānappaṭivedhena paṭivijjhanto sabbaṃ akusalaṃ pajahati, nirodhaṃ sacchikiriyāpaṭivedhena paṭivijjhanto maggaṃ bhāvanāpaṭivedhena paṭivijjhanto sabbaṃ kusalaṃ bhāveti. Ariyamaggo hi nippariyāyato kucchitasalanādiatthena kusalo, tasmiñca bhāvite sabbepi kusalā anavajjabodhipakkhiyadhammā bhāvanāpāripūriṃ gacchantīti. Evaṃ yoniso manasi karonto akusalaṃ pajahati, kusalaṃ bhāveti. Tathā hi vuttaṃ – ‘‘idaṃ dukkhanti yoniso manasi karoti, ayaṃ dukkhasamudayoti yoniso manasi karotī’’tiādi (ma. ni. 1.21). Aparampi vuttaṃ ‘‘yoniso manasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissatī’’ti (saṃ. ni. 5.55).

如此，基于三相之观察，于出离集灭三识生成时所生观照漏染则为“非道”，议论说“此出离集灭之识，是圣道之导引前行之道”；再说此三识之出现依次包括断惑等“破解之识”等发生时，即证得入流果等。此时四圣谛一念便现前通达，且得一念通达。一方面能以认知苦谛而觉悟苦，一方面能由断除集谛而断除一切不善，另一方面由证得灭谛而获得实证，同时借修习道谛而修习一切善法。圣道善行而圆满无缺，是因其具止诤等功德。若依此修行，必定断除恶法，修习善法。正如经言：“理智地观思此即苦，理智地观思此即苦集”等。又有教令说：“汝等比库，当具理智之心，必修持圣八正道且勤修之”。

Yonisomanasikāroti gāthāya ayaṃ saṅkhepattho – sikkhati, sikkhāpadāni tassa atthi, sikkhanasīloti vā sekho. Saṃsāre bhayaṃ ikkhatīti bhikkhu. Tassa sekhassa bhikkhuno uttamatthassa arahattassa pattiyā adhigamāya yathā yoniso manasikāro, evaṃ bahukāro bahūpakāro añño koci dhammo natthi. Kasmā? Yasmā yoniso upāyena manasikāraṃ purakkhatvā padahaṃ catubbidhasammappadhānavasena padahanto, khayaṃ dukkhassa pāpuṇe saṃkilesavaṭṭadukkhassa parikkhayaṃ pariyosānaṃ nibbānaṃ pāpuṇe adhigaccheyya, tasmā yoniso manasikāro bahukāroti.

所谓理智思惟，在诗句中谓之“此即意旨之汇总”——即修习，具戒律者，学习戒行者。比库于轮回中有怖畏。为此学道之比库，理智思惟当作首要，有诸多利益，亦无他法相可比。为何如此？因理智且善巧地先行思惟，凭四法的正努力而次第精进，便能断除苦及其烦恼、轮回之苦，终得灭尽涅槃，故理智思惟具有多重利益。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完。

7. Dutiyasekhasuttavaṇṇanā七、第二有学经注释

§17

17. Sattame bāhiranti ajjhattasantānato bahi bhavaṃ. Kalyāṇamittatāti yassa sīlādiguṇasampanno aghassa ghātā , hitassa vidhātā sabbākārena upakārako mitto hoti, so puggalo kalyāṇamitto, tassa bhāvo kalyāṇamittatā. Tatrāyaṃ kalyāṇamitto pakatiyā saddhāsampanno hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ, tena sammāsambodhihetubhūtaṃ sattesu hitasukhesitaṃ na pariccajati, sīlasampattiyā sabrahmacārīnaṃ piyo hoti garu ca bhāvanīyo codako pāpagarahī vattā vacanakkhamo, sutasampattiyā khandhāyatanasaccapaṭiccasamuppādādikānaṃ gambhīrānaṃ kathānaṃ kattā hoti, cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho, vīriyasampattiyā attano paresañca hitappaṭipattiyaṃ āraddhavīriyo hoti, satisampattiyā upaṭṭhitassati hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā, samādhisampattiyā avikkhitto hoti samāhito ekaggacitto, paññāsampattiyā aviparītaṃ pajānāti. So satiyā kusalākusalānaṃ dhammānaṃ gatiyo samanvesanto paññāya sattānaṃ hitasukhaṃ yathābhūtaṃ jānitvā samādhinā tattha abyaggacitto hutvā vīriyena satte ahitato nisedhetvā ekantahite niyojeti. Tenevāha –

十七、外在缘起自内法则生出离俗世。善友指的是品德等诸善行圆满、无恶难害而利诸众生者，是人中善友。其为人之善友性，即善友缘起。于此，善友具足信心、戒德、闻法、布施、精进、念、定、慧八项功德。以信心专注于如来的觉悟，故不舍于利乐三界；戒德使一切道者喜爱尊重、严守戒律、不造恶业且持清净口业；闻法使得深入经藏及缘起法理；布施令其无贪无嗔且安住满足、不结缔恶缘；精进则自己及他人均行正法；念持则长久守护且慎重念修；禅定稳固且心专一；慧则断惑了达实相。此善友以智慧察知善恶因果所导向之果报，见其真理，借禅定无散乱而勤行精进，断除恶法导向恶业，独执正法导向善法。故有诗言：

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

“受人喜爱，受人敬重，受人培育，行稳精进；”

Gambhīrañca kathaṃ kattā, no cāṭṭhāne niyojako’’ti. (netti. 113);

『深奥』者，如何为深奥？非于外境所着，非于处所所缚。

Kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetīti kalyāṇamitto puggalo kalyāṇamittaṃ nissāya kammassakatāñāṇaṃ uppādeti, uppannaṃ saddhaṃ phātiṃ karoti, saddhājāto upasaṅkamati upasaṅkamitvā dhammaṃ suṇāti. Taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati, tena saddhāpaṭilābhena gharāvāsaṃ pahāya pabbajjaṃ anutiṭṭhati, catupārisuddhisīlaṃ sampādeti, yathābalaṃ dhutadhamme samādāya vattati, dasakathāvatthulābhī hoti, āraddhavīriyo viharati upaṭṭhitassati sampajāno pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto, nacirasseva vipassanaṃ ussukkāpetvā ariyamaggādhigamena sabbaṃ akusalaṃ samucchindati, sabbañca kusalaṃ bhāvanāpāripūriṃ gamento vaḍḍheti. Vuttañhetaṃ –

善知识，诸比库啊，谓比库舍弃不善而修习善。善知识者，乃依止善知识的人，由业感智生，进而生信、发信；生信而前往，得近听法。听闻此法，于如来所得信；由信之得，舍弃家舍，出家修道，成就四圣清净戒行。随己所能，遵行正法，得十种辩才，安住精进勤奋，保持当下觉知，继前继后修习觉支之法；不久即发扬明见，透彻观照，得圣道证，断除诸恶，成就一切善法之满盈，勇猛进步如行者成长。文中云──

‘‘Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa ‘yaṃ sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati ācāragocarasampanno, aṇumattesu vajjesu, bhayadassāvī samādāya sikkhissati, sikkhāpadesu’.

「此善知识所欲，乃比库伴侣之善助理，具善德行，守持巴提摩卡戒律，依行律行受戒守规，能谨小戒，观诸恐惧而修持戒戒，受持戒诫。」

‘‘Kalyāṇamittassetaṃ…pe… kalyāṇasampavaṅkassa ‘yaṃ yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya…pe… nibbānāya saṃvattati. Seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā…pe… vimuttiñāṇadassanakathā. Evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’.

「此善知识所欲之善利，乃善伙伴有恒正念，专注精神斋戒，断恶斥贪，转趣涅槃。如是──助人离欲离染之语，满意安乐之语，寻求清净之语，远离杂染之语，发起精进之语，善戒之语，禅定之语……分别解脱见之语。受如是语者，得圆满利益，无嗔无憾，无尽无界。」

‘‘Kalyāṇamittassetaṃ …pe… kalyāṇasampavaṅkassa ‘yaṃ āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu’.

「此善知识之所欲，善伴侣在于勇猛精进，舍弃不善法，亲近善法，坚定不退，勇猛强健，立于坚固；不退转，守诸善法。」

‘‘Kalyāṇamittassetaṃ…pe… kalyāṇasampavaṅkassa ‘yaṃ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’’’ti (udā. 31).

「此善知识所欲，善伴侣将成为具有智慧者，智慧正觉而上进，具 Arya（圣者）之无畏，善知苦灭通达正见者。」（引『上座部注释』第31节）

Evaṃ sakalavaṭṭadukkhaparimuccananimittaṃ kalyāṇamittatāti veditabbaṃ. Tenevāha –

故应知称为善友的缘故，是为断除一切轮回之苦的因缘。世尊如是说——

‘‘Mamañhi , ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccantī’’tiādi (saṃ. ni. 1.129).

『阿难，我拥有善友，众生因生之法断除生死，众生因老之法断除老死』等如是语（律藏1.129）。

Tena vuttaṃ – ‘‘kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetī’’ti.

于是说—『比库们，善友令比库弃恶修善』。

Gāthāya sappatissoti patissavasaṅkhātena saha patissenāti sappatisso, kalyāṇamittassa ovādaṃ sirasā sampaṭicchako subbacoti attho. Atha vā hitasukhe patiṭṭhāpanena pati isetīti patisso, ovādadāyako. Garuādarayogena tena patissena saha vattatīti sappatisso, garūsu garucittīkārabahulo. Sagāravoti chabbidhenapi gāravena yutto. Karaṃ mittānaṃ vacananti kalyāṇamittānaṃ ovādaṃ karonto yathovādaṃ paṭipajjanto. Sampajānoti sattaṭṭhāniyena sampajaññena samannāgato. Patissatoti kammaṭṭhānaṃ phātiṃ , gametuṃ samatthāya satiyā patissato satokārī. Anupubbenāti sīlādivisuddhipaṭipāṭiyā, tattha ca vipassanāpaṭipāṭiyā ceva maggapaṭipāṭiyā ca. Sabbasaṃyojanakkhayanti kāmarāgasaṃyojanādīnaṃ sabbesaṃ saṃyojanānaṃ khepanato sabbasaṃyojanakkhayasaṅkhātassa ariyamaggassa pariyosānabhūtaṃ arahattaṃ, tassa ārammaṇabhūtaṃ nibbānameva vā. Pāpuṇe adhigaccheyyāti attho. Iti imesu dvīsu suttesu ariyamaggādhigamassa satthārā padhānaṅgaṃ nāma gahitanti veditabbaṃ.

《诗》中“sappatissoti”者，意为“随顺劝诫”的皈依者，是善友劝诫的门户；或者说“patisso”是意味奉行劝诫者，是授予劝诫的诸师。此“patissa”因敬重之心与其同行，故多存以庄重敬意之念；而“gāravo”尽是指六种敬意；所谓“karaṃ mittānaṃ vacananti”者，谓善友之言犹如法言而履行其法。又“sampajānoti”为具七处正念之正知，“patissatoti”为把正念用于断除恶业、趣于善道时之境地。所谓“anupubbenāti”乃戒清净等有序修持，且包括观修净道及正道修行。诸根结皆为断除五欲之结等众结之集滅，是圣道圆满阿拉汉凉灭之所缘，即得此亦自在涅槃。获得此涅槃谓“pāpuṇe adhigaccheyyāti”。如此，在此两经中应当知晓圣道证得教主取舍之重要。

Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完。

8. Saṅghabhedasuttavaṇṇanā8. 僧团破裂经注释

§18

18. Aṭṭhame ekadhammoti kataroyaṃ suttanikkhepo? Aṭṭhuppattiko. Tatrāyaṃ saṅkhepakathā – devadatto hi ajātasattuṃ duggahaṇaṃ gāhāpetvā tassa pitaraṃ rājānaṃ bimbisāraṃ tena mārāpetvāpi abhimāre payojetvāpi silāpavijjhanena lohituppādakammaṃ katvāpi na tāvatā pākaṭo jāto, nāḷāgiriṃ vissajjetvā pana pākaṭo jāto. Atha mahājano ‘‘evarūpampi nāma pāpaṃ gahetvā rājā vicaratī’’ti kolāhalaṃ akāsi, mahāghoso ahosi. Taṃ sutvā rājā attanā dīyamānāni pañca thālipākasatāni pacchindāpesi, upaṭṭhānampissa nāgamāsi. Nāgarāpi kulaṃ upagatassa kaṭacchubhattampissa nādaṃsu. So parihīnalābhasakkāro kohaññena jīvitukāmo satthāraṃ upasaṅkamitvā pañca vatthūni yācitvā ‘‘alaṃ, devadatta, yo icchati, so āraññiko hotū’’tiādinā (pārā. 409; cūḷava. 343) bhagavatā paṭikkhitto tehi pañcahi vatthūhi bālaṃ lūkhappasannaṃ janaṃ saññāpento pañcasate vajjiputtake salākaṃ gāhāpetvā saṅghaṃ bhinditvāva te ādāya gayāsīsaṃ agamāsi. Atha dve aggasāvakā satthu āṇāya tattha gantvā dhammaṃ desetvā te ariyaphale patiṭṭhāpetvā ānayiṃsu. Ye panassa saṅghabhedāya parakkamantassa laddhiṃ rocetvā tatheva paggayha ṭhitā saṅghe bhijjante bhinne ca samanuññā ahesuṃ, tesaṃ taṃ dīgharattaṃ ahitāya dukkhāya ahosi .

十八、所谓第八法者，此经文简释为何？是应成就者。其中略说——迭瓦达得在未出生怨王时予其父宾比萨拉王难堪，尽管魔障加剧及牛乳浸染铁制业因尚未外露，仍未发作，而奈腊山却暴露发作。众人喧哗说“即使如此恶行，王仍行走”，声势浩大。王闻此语，亲自焚毁五百钵盏，侍者讪难，城中亦为已逝亲族吹响号角。因财利尽失，乃心怀愤恨，渴望保生，乃至见世尊向其乞求五件衣物，曰：“足矣，迭瓦达，随意为森林修行者。”诸论师得教师教诲，复返定立于尽圣果之法。那些因破坏僧团生出激愤而逗留于此者，且与僧团不和，彼终为长期之苦恼与忧忧所缠绕。

Devadattopi na cirasseva rogābhibhūto bāḷhagilāno maraṇakāle ‘‘satthāraṃ vandissāmī’’ti mañcakasivikāya nīyamāno jetavanapokkharaṇitīre ṭhapito pathaviyā vivare dinne patitvā avīcimhi nibbatti, yojanasatiko cassa attabhāvo ahosi kappaṭṭhiyo tālakkhandhaparimāṇehi ayasūlehi vinividdho. Devadattapakkhikāni ca pañcamattāni kulasatāni tassa laddhiyaṃ ṭhitāni saha bandhavehi niraye nibbattāni. Ekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, devadattena saṅghaṃ bhindantena bhāriyaṃ kammaṃ kata’’nti. Atha satthā dhammasabhaṃ upagantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte saṅghabhede ādīnavaṃ dassento imaṃ suttaṃ abhāsi. Keci pana bhaṇanti ‘‘devadattassa tappakkhikānañca tathā niraye nibbattabhāvaṃ disvā saṅghabhede ādīnavaṃ dassento bhagavā attano ajjhāsayeneva imaṃ suttaṃ desesī’’ti.

迭瓦达亦不久由重病击倒，年老而衰微入死时，安卧于弥兰陀婆罗园池旁之地陷中，往生于无间地狱，受苦百里，体被铁棒穿刺。迭瓦达之党羽亦为五百名家族成员，其利益存续伴随着家属在地狱中受业果报。一天，众比库聚会争论曰：“诸位，迭瓦达破坏僧团者造作重罪。”世尊到达法会场所，问曰：“何人于此言表？”有人答：“此人名迭瓦达。”继而示现僧团破坏的危害，而释此经文。有些人说：“迭瓦达及其党羽现地狱受苦果，是世尊根据自身心念而宣说此经文。”

Tattha ekadhammoti eko akusalo mahāsāvajjadhammo. Loketi sattaloke. Uppajjamāno uppajjatīti ettha bhedasaṃvattanikesu bhaṇḍanādīsu saṅghe uppannesupi ‘‘dhammo adhammo’’tiādīsu aṭṭhārasabhedakaravatthūsu yassa kassaci dīpanavasena voharantesupi tattha rucijananatthaṃ anussāventesupi anussāvetvā salākāya gāhitāyapi saṅghabhedo uppajjamāno nāma hoti, salākāya pana gāhitāya cattāro vā atirekā vā yadā āveṇikaṃ uddesaṃ vā saṅghakammaṃ vā karonti, tadā saṅghabhedo uppajjati nāma. Kate pana tasmiṃ saṅghabhedo uppanno nāma? Kammaṃ, uddeso, vohāro, anussāvanā, salākaggāhoti imesu hi pañcasu saṅghassa bhedakāraṇesu kammaṃ vā uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgāti.

此中所谓一法者，谓一不善之大漏业。所谓世界者，即众生所居之界。生起即生起，论及差别之续传者，如争执等事，即在僧团中生起之时，犹如十八种差别之原因；当有人以发光之现象示现，或为趣向喜好之目的而反复劝诫，并以标记抓持，虽有抓持亦不能生起僧团分裂；若标记抓持之数目为四或以上，抑或诚实之目的，亦或为宗教仪轨时，彼时僧团分裂方生起。何以故呢？分裂乃因业、目的、行为、劝诫、及标记抓持五者中之任何一者。然其间行为或目的可量度，行为、劝诫、抓持为先前之部分也。

Bahujanāhitāyātiādīsu 0.mahājanassa jhānamaggādisampattinivāraṇena ahitāya, saggasampattinivāraṇena asukhāya, apāyūpapattihetubhāvena anatthāya. Akusaladhammavasena vā ahitāya, hitamattassapi abhāvā sugatiyampi nibbattanakakāyikacetasikadukkhāya uppajjatīti sambandho . Devamanussānanti idaṃ ‘‘bahuno janassā’’ti vuttesu ukkaṭṭhapuggalaniddeso. Aparo nayo – bahujanāhitāyāti bahujanassa mahato sattakāyassa ahitatthāya, diṭṭhadhammikasamparāyikaanatthāyāti attho. Asukhāyāti diṭṭhadhammikasamparāyikaasukhatthāya, duvidhadukkhatthāyāti attho. Anatthāyāti paramatthapaṭikkhepāya. Nibbānañhi paramattho, tato uttariṃ attho natthi. Ahitāyāti maggapaṭikkhepāya. Nibbānasampāpakamaggato hi uttariṃ hitaṃ nāma natthi. Dukkhāyāti ariyasukhavirādhanena vaṭṭadukkhatāya. Ye hi ariyasukhato viraddhā taṃ adhigantuṃ abhabbā, te vaṭṭadukkhe paribbhamanti, ariyasukhato ca uttariṃ sukhaṃ nāma natthi. Vuttañhetaṃ ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’’ti (dī. ni. 3.355; a. ni. 5.27).

所谓‘众生利益’之意，谓因广大利众中正见与禅定等功德之阻碍，为损害之故；又因天界功德之缺失，致不安乐；也因堕恶趣之缘，致无益。以不善法性质视之，因害故为不利，即便是利益也无有，即便善趣亦心身俱苦，此乃因缘所生。所谓天人与人，乃指为众多生命体而说。另一注解，‘众生利益’者，揭示众多生命体在大躯体中为无益之意，谓与已见有碍者之无益；‘不乐’者，谓与已见有碍及相违之不乐；‘无益’者，谓从究竟义上废弃。涅槃即究竟义，且无更高义。‘害’者谓对道之违离。成就涅槃之道无更高利益。‘苦’者谓因圣乐相反，生起循坏之苦。因圣乐而不能达者，则陷循环苦中，圣乐无更高安乐。曾言：“此静虑当时之乐及未来乐果。”

Idāni ‘‘saṅghabhedo’’ti sarūpato dassetvā tassa ahitādīnaṃ ekantahetubhāvaṃ pakāsetuṃ ‘‘saṅghe kho pana, bhikkhave, bhinne’’tiādimāha. Tattha bhinneti nimittatthe bhummaṃ yathā ‘‘adhanānaṃ dhane ananuppadīyamāne’’ti (dī. ni. 3.91), bhedahetūti attho. Aññamaññaṃ bhaṇḍanānīti catunnaṃ parisānaṃ tappakkhikānañca ‘‘eso dhammo, neso dhammo’’ti aññamaññaṃ vivadanāni. Bhaṇḍanañhi kalahassa pubbabhāgo. Paribhāsāti ‘‘idañcidañca vo anatthaṃ karissāmā’’ti bhayuppādanavasena tajjanā. Parikkhepāti jātiādivasena parito khepā, dasahi akkosavatthūhi khuṃsanavambhanā. Pariccajanāti ukkhepaniyakammakaraṇādivasena nissāraṇā. Tatthāti tasmiṃ saṅghabhede, tannimitte vā bhaṇḍanādike. Appasannāti ratanattayaguṇānaṃ anabhiññā. Na pasīdantīti ‘‘dhammacārino samacārino’’tiādinā yvāyaṃ bhikkhūsu pasādanākāro, tathā na pasīdanti, tesaṃ vā sotabbaṃ saddhātabbaṃ na maññanti. Tathā ca dhamme satthari ca appasannāva honti. Ekaccānaṃ aññathattanti puthujjanānaṃ aviruḷhasaddhānaṃ pasādaññathattaṃ.

现在说‘僧团分裂’，以真实表象显现，并明示其为害之唯一原因，谓说“比库们，僧团已分裂”等语。此中“分裂”意指标志之差异，正如“无粮财时分裂”之喻，所谓“分裂因”。‘互相争执’乃四众之对立竞辩，“此法非彼法”之异议。争执乃争吵之前因。辩论即为“此此不可为之”之恐惧生起。‘摒弃’乃因生命等而废弃。‘出离’乃因破坏行为及弃绝生起。彼处指此僧团分裂或其原因例如争吵等。‘不安’者，指宝物等殊胜德相不能证知。‘不悦’者，谓“行法清净者”诸言语令比库等产生不安，故不悦权宜。师法亦不悦。或谓俗人因信心不纯，故有别意。

Gāthāyaṃ āpāyikotiādīsu apāye nibbattanārahatāya āpāyiko. Tatthapi avīcisaṅkhāte mahāniraye uppajjatīti nerayiko. Ekaṃ antarakappaṃ paripuṇṇameva katvā tattha tiṭṭhatīti kappaṭṭho. Saṅghabhedasaṅkhāte vagge ratoti vaggarato. Adhammiyatāya adhammo. Bhedakaravatthūhi saṅghabhedasaṅkhāte eva ca adhamme ṭhitoti adhammaṭṭho. Yogakkhemā padhaṃsatīti yogakkhemato hitato padhaṃsati parihāyati, catūhi vā yogehi anupaddutattā yogakkhemaṃ nāma arahattaṃ nibbānañca, tato panassa dhaṃsane vattabbameva natthi. Diṭṭhisīlasāmaññato saṃhataṭṭhena saṅghaṃ, tato eva ekakammādividhānayogena samaggaṃ sahitaṃ. Bhetvānāti pubbe vuttalakkhaṇena saṅghabhedena bhinditvā. Kappanti āyukappaṃ. So panettha antarakappova. Nirayamhīti avīcimahānirayamhi.

偈中说“恶趣”、“恶灭”、“阿拉汉灭恶趣”者，谓生于阿鼻地狱。所谓‘永劫’正满时仅止于彼处，谓劫。言“分裂计数”，计数亦谓劫。所谓不善，实谓不正法。不正法中生起分裂，则视为不正处。瑜伽者，所护者意，乃有护持之义；四法护持无缺，是谓瑜伽护持，即阿拉汉涅槃。故其破坏不可行。以正见戒律之整体集合，僧团因此持合，行诸一法共业。而分者，即昔先说之僧团分裂。劫者谓生命长劫也。此处所言乃劫中之劫。所谓地狱者，乃无量大阿鼻地狱。

Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。

9. Saṅghasāmaggīsuttavaṇṇanā9. 僧团和合经注释

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19. Navame ekadhammoti eko kusaladhammo anavajjadhammo. ‘‘Ayaṃ dhammo, nāyaṃ dhammo’’tiādinā sace saṅghe vivādo uppajjeyya, tattha dhammakāmena viññunā iti paṭisañcikkhitabbaṃ ‘‘ṭhānaṃ kho, panetaṃ vijjati, yadidaṃ vivādo vaḍḍhamāno saṅgharājiyā vā saṅghabhedāya vā saṃvatteyyā’’ti. Sace taṃ adhikaraṇaṃ attanā paggahetvā ṭhito, aggiṃ akkantena viya sahasā tato oramitabbaṃ. Atha parehi taṃ paggahitaṃ sayañcetaṃ sakkoti vūpasametuṃ, ussāhajāto hutvā dūrampi gantvā tathā paṭipajjitabbaṃ, yathā taṃ vūpasammati. Sace pana sayaṃ na sakkoti, so ca vivādo uparūpari vaḍḍhateva, na vūpasammati. Ye tattha patirūpā sikkhākāmā sabrahmacārino, te ussāhetvā yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ yathā vūpasammati, tathā vūpasametabbaṃ. Evaṃ vūpasamentassa yo saṅghasāmaggikaro kusalo dhammo, ayamettha ekadhammoti adhippeto. So hi ubhatopakkhiyānaṃ dveḷhakajātānaṃ bhikkhūnaṃ, tesaṃ anuvattanavasena ṭhitānaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ tesaṃ ārakkhadevatānaṃ yāvadeva brahmānampi uppajjanārahaṃ ahitaṃ dukkhāvahaṃ saṃkilesadhammaṃ apanetvā mahato puññarāsissa kusalābhisandassa hetubhāvato sadevakassa lokassa hitasukhāvaho hoti. Tena vuttaṃ ‘‘ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāyā’’tiādi. Tassattho anantarasutte vuttavipariyāyena veditabbo. Saṅghasāmaggīti saṅghassa samaggabhāvo bhedābhāvo ekakammatā ekuddesatā ca.

第十九章第九节所谓一法，即一种善法无过失。若因“此法是”与“彼法是”等语，在僧团中起争执，实应以法之善巧，明了其根本，即“此争执所在之处存在，因争执增长，故生君王之乱或僧团的分裂”。若自行接受此判决而立定者，应如同火遇炭火，顷刻即燃烧。若后人接受，有人愿意息争，便应发心努力，远行遣除，如彼得以息争。若自行不能息争，则争执日益增长，不能止息。此处有反对者，即修学戒律者，闻此争执，应精进使以善法、律法、佛陀教法令争执息灭，如法息灭。如此息灭则进益僧团的和合，为所谓一法的统摄。此一法为两种禅那修行，二禅者、比库等，依其行为承续；比库尼、居士及其护卫神亦由此一法，故利益广大，善法生起真由，共为众生利乐。

Gāthāyaṃ sukhā saṅghassa sāmaggīti sukhassa paccayabhāvato sāmaggī sukhāti vuttā. Yathā ‘‘sukho buddhānamuppādo’’ti (dha. pa. 194). Samaggānañcanuggahoti samaggānaṃ sāmaggianumodanena anuggaṇhanaṃ sāmaggianurūpaṃ, yathā te sāmaggiṃ na vijahanti, tathā gahaṇaṃ ṭhapanaṃ anubalappadānanti attho. Saṅghaṃ samaggaṃ katvānāti bhinnaṃ saṅghaṃ rājipattaṃ vā samaggaṃ sahitaṃ katvā. Kappanti āyukappameva. Saggamhi modatīti kāmāvacaradevaloke aññe deve dasahi ṭhānehi abhibhavitvā dibbasukhaṃ anubhavanto icchitanipphattiyāva modati pamodati lalati kīḷatīti.

偈曰“安乐僧团同和合”，谓安乐必因和合而生，如“佛之安乐起”之语。相和合乃和合之助持，谓与和合相应之助持，譬如众人不离弃和合，亦以建立防御、支撑、坚固义。将僧团视为同和合，反之则为分裂；如同成一法的行为、仪轨等共同行持。生命计量即岁数。天界欢喜，谓欲界及色界诸天，及诸他天，处处住者，皆能以意所欲之法欢喜、欣悦、欣盛、游戏。

Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。

10. Paduṭṭhacittasuttavaṇṇanā10. 恶心经注释

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20. Dasamassa kā uppatti? Aṭṭhuppattiyeva. Ekadivasaṃ kira bhikkhū dhammasabhāyaṃ sannisinnā kathaṃ samuṭṭhāpesuṃ – ‘‘āvuso, idhekacco bahuṃ puññakammaṃ karoti, ekacco bahuṃ pāpakammaṃ, ekacco ubhayavomissakaṃ karoti. Tattha vomissakārino kīdiso abhisamparāyo’’ti? Atha satthā dhammasabhaṃ upaganvā paññattavarabuddhāsane nisinno taṃ kathaṃ sutvā ‘‘bhikkhave, maraṇāsannakāle saṃkiliṭṭhacittassa duggati pāṭikaṅkhā’’ti dassento imāya aṭṭhuppattiyā idaṃ suttaṃ desesi.

何为八种生起？即八种缘起。传说有一日，比库们聚集在法会内，议论如何起心说：『朋友们，众中有的行许多善业，有的行许多恶业，有的则行两者兼具的行为。那么，那等两者兼具行为者，其心的状态为何？』此时师长来到法会前，坐于庄严固定的讲席之上，听闻此问后说：『比库们，临近死时，心意混乱者，堕恶道之处不可期望。』以此八缘起，开示此经。

Tattha idhāti desāpadese nipāto. Svāyaṃ katthaci padesaṃ upādāya vuccati ‘‘idheva tiṭṭhamānassa, devabhūtassa me sato’’tiādīsu (dī. ni. 2.369). Katthaci sāsanaṃ upādāya ‘‘idheva, bhikkhave, samaṇo idha dutiyo samaṇo’’tiādīsu (ma. ni. 1.139; a. ni. 4.241). Katthaci padapūraṇamatte ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’tiādīsu (ma. ni. 1.30). Katthaci lokaṃ upādāya vuccati ‘‘idha tathāgato loke uppajjatī’’tiādīsu (a. ni. 3.61). Idhāpi loke eva daṭṭhabbo. Ekaccanti ekaṃ, aññataranti attho. Puggalanti sattaṃ. So hi yathāpaccayaṃ kusalākusalānaṃ tabbipākānañca pūraṇato maraṇavasena galanato ca puggaloti vuccati. Paduṭṭhacittanti padosena āghātena duṭṭhacittaṃ. Atha vā paduṭṭhacittanti dosena rāgādinā padūsitacittaṃ. Ettha ca ekaccanti idaṃ paduṭṭhacittassa puggalassa visesanaṃ. Yassa hi paṭisandhidāyakakammaṃ okāsamakāsi, so tathā vutto. Yassa ca akusalappavattito cittaṃ nivattetvā kusalavasena otāretuṃ na sakkā, evaṃ āsannamaraṇo. Evanti idāni vattabbākāraṃ dasseti. Cetasāti attano cittena cetopariyañāṇena. Cetoti tassa puggalassa cittaṃ. Pariccāti paricchinditvā pajānāmi. Nanu ca yathākammupagañāṇassāyaṃ visayoti? Saccametaṃ, tadā pavattamānaakusalacittavasena panetaṃ vuttaṃ.

此处所谓“此地”即教法中所说不同场所。某处基于自身占据地方，称为『在此真正之处，如天人所在』等（见《增支经》）。有处基于教法，谓『在此，沙门，此为第二沙门』（见《大念处经》等）。有处为补充语，如『我曾食于此，现已洁净』（《大念处经》）。有处谓因世界而生，如『此处乃如来在世出现』（《增支经》）。此“此处”乃世界当见。个别词义各异，诸谓“人”七，指因缘果报完备，临终近死而转生者。所谓“恶意心”即以悭贪等恶根所染污。或说“恶意心”意为由瞋恚等污秽染心。于此又分两种：其一为临终造犯恶业之人；其二为恶业生起后，心不能回转向善。以上即现前死近时之情状，以此示今应当。所谓心即其人之心识，分为洞察心相。

Imamhicāyaṃ samayeti imasmiṃ kāle, imāyaṃ vā paccayasāmaggiyaṃ, ayaṃ puggalo javanavīthiyā aparabhāge kālaṃ kareyya ceti attho. Na hi javanakkhaṇe kālaṃkiriyā atthi. Yathābhataṃ nikkhitto evaṃ nirayeti yathā ābhataṃ kiñci āharitvā ṭhapitaṃ, evaṃ attano kammunā nikkhitto niraye ṭhapito evāti attho. Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ.

论此时此刻，即此因缘合和，此人于此病困边际，临终时间。因果相续无断，谓因所作业力结果相成，由此生死流转。所谓“身体分解”即舍弃五蕴身；“后死”即继起别蕴。或所谓身体分解，乃指生命根断；“后死”则指现行别蕴消尽而死。

Apāyantiādi sabbaṃ nirayasseva vevacanaṃ. Nirayo hi ayasaṅkhātā sukhā apetoti apāyo; saggamokkhahetubhūtā vā puññasammatā ayā apetotipi apāyo. Dukkhassa gati paṭisaraṇanti duggati; dosabahulattā vā duṭṭhena kammunā nibbattā gatītipi duggati. Vivasā nipatanti ettha dukkaṭakammakārino, vinassantā vā ettha nipatanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirassādaṭṭhena nirayo. Atha vā apāyaggahaṇena tiracchānayoni vuccati. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayo. So hi apāyo ceva duggati ca sugatito apetattā dukkhassa ca gatibhūtattā, na vinipāto asurasadisaṃ avinipātattā. Vinipātaggahaṇena asurakāyo. So hi yathāvuttena atthena apāyo ceva duggati ca, sabbasampattisamussayehi vinipatitattā vinipātoti ca vuccati. Nirayaggahaṇena avīciādianekappakāro nirayova vuccati. Idha pana sabbapadehipi nirayova vutto. Upapajjantīti paṭisandhiṃ gaṇhanti.

所谓地狱及其类似皆指苦处。因缘不同而受苦报。地狱是因非善业无间或善业不足而致；天道福报因善业而成。痛苦之谓恶趣；因大恶业所致则为苦道。以重恶业堕地狱，以毁坏肢体者为受苦之象。此中无欲乐处无有，故谓无望之地。所谓恶道受报又称畜生道、饿鬼道、地狱道。恶趣即苦趣，有福者不能及该处，以此与天道分别。

Gāthāsu paṭhamagāthā saṅgītikāle dhammasaṅgāhakattherehi ṭhapitā. Ñatvānāti pubbakālakiriyā. Ñāṇapubbakañhi byākaraṇaṃ. Hetuattho vā tvā-saddo yathā ‘‘sīhaṃ disvā bhayaṃ hotī’’ti, jānanahetūti attho . Buddho, bhikkhūnaṃ santiketi buddho bhagavā attano santike bhikkhūnaṃ etaṃ parato dvīhi gāthāhi vuccamānaṃ atthaṃ byākāsi. Sesaṃ vuttanayameva.

此偈为首偈，制于法会时，由僧众长老集结成文。其言“了知”即示先所作。“知解”即示因果理义。‘见狮出，心生恐惧’为说明认识原因。此偈佛于比库前说法，后两偈亦释此义。

Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释完毕。

Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品释毕。

3. Tatiyavaggo

3. 第三品

1. Pasannacittasuttavaṇṇanā一、净信心经释

§21

21. Tatiyavaggassa paṭhame pasannacittanti ratanattayasaddhāya kammaphalasaddhāya ca pasannamānasaṃ. Sugatinti sundaraṃ gatiṃ, sukhassa vā gatinti sugatiṃ. Sagganti rūpādisampattīhi suṭṭhu agganti saggaṃ. Lokanti lokiyanti ettha puññapāpaphalāni, lujjanaṭṭheneva vā lokaṃ. Ettha ca sugatiggahaṇena manussagatipi saṅgayhati, saggaggahaṇena devagati eva. Sesaṃ heṭṭhā vuttanayameva.

在第三品第一章中，‘pasannacittanti’者，谓以宝物诸果之信心而生欢喜明净之心。‘sugatinti’意指美妙之归宿，‘sukhassa vā gatinti sugatiṃ’者，即快乐之去处乃为善道。‘sagganti’者，天堂也，其因色等殊胜福德而得善地。‘lokanti lokiyanti’意谓世俗界，此中指善恶果报所现之世间，譬如污泥之地。于此因善道之引养，人中亦生善果，因天堂之引领，天道得生。关于其余部分，后有进一步诠释。

Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经释毕。

2. Mettasuttavaṇṇanā二、慈经释

§22

22. Dutiye mā, bhikkhave, puññānanti ettha māti paṭisedhe nipāto. Puññasaddo ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.380) puññaphale āgato. ‘‘Avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharotī’’tiādīsu (saṃ. ni. 2.51) kāmarūpāvacarasucarite. ‘‘Puññūpagaṃ bhavati viññāṇa’’ntiādīsu sugativisesabhūte upapattibhave. ‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni – dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthū’’tiādīsu (itivu. 60; a. ni. 8.36) kusalacetanāyaṃ. Idha pana tebhūmakakusaladhamme veditabbo. Bhāyitthāti ettha duvidhaṃ bhayaṃ ñāṇabhayaṃ, sārajjabhayanti. Tattha ‘‘yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā , tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjantī’’tiādīsu (a. ni. 4.33) āgataṃ ñāṇabhayaṃ. ‘‘Ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso’’tiādīsu (dī. ni. 2.318) āgataṃ sārajjabhayaṃ. Idhāpi sārajjabhayameva. Ayañhettha attho – bhikkhave, dīgharattaṃ kāyavacīsaṃyamo vattapaṭivattapūraṇaṃ ekāsanaṃ, ekaseyyaṃ, indriyadamo, dhutadhammehi cittassa niggaho, satisampajaññaṃ, kammaṭṭhānānuyogavasena vīriyārambhoti evamādīni yāni bhikkhunā, nirantaraṃ pavattetabbāni puññāni, tehi mā bhāyittha, mā bhayaṃ santāsaṃ āpajjittha, ekaccassa diṭṭhadhammasukhassa uparodhabhayena samparāyikanibbānasukhadāyakehi puññehi mā bhāyitthāti. Nissakke hi idaṃ sāmivacanaṃ.

第二章在此品中，如来所说‘puññān’乃第一义分，毋轻视之。何以故？‘puñña’者，谓善法受持之因，得此善果增长。经典有言：‘此人因无明生起诸行，因色欲行善，得善果之识’。又有记载：三善戒行——布施善业、持戒善业、修习善业。于此处，当观其三种善根之具足。所谓畏惧，有二义：凡智之畏怖，及精勤之畏怖。经典论述：诸天长寿美好，常居高楼，闻圣者说法，生敬畏与惊怖，此为智慧之畏惧。又言：惧怖、惊栗与鸡皮疙瘩，此为精勤之畏惧。此二畏惧皆是修持之助缘。其义在于：比库应当长时持守身体规范及善法，圆满用功于一处，清净于一席，摄授意根，持净戒，修善心，勤发勇猛。诸如此类善行，永续应行，不应畏惧，非因一时见证乐境之乐生黜伏恐，非因世俗离苦涅槃善果而有畏惧。此语类似劝喻。

Idāni tato abhāyitabbabhāve kāraṇaṃ dassento ‘‘sukhasseta’’ntiādimāha. Tattha sukhasaddo ‘‘sukho buddhānaṃ uppādo, sukhā virāgatā loke’’tiādīsu (dha. pa. 194) sukhamūle āgato. ‘‘Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) sukhārammaṇe. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’tiādīsu (ma. ni. 3.255) sukhapaccayaṭṭhāne. ‘‘Sukho puññassa uccayo’’tiādīsu (dha. pa. 118) sukhahetumhi. ‘‘Diṭṭhadhammasukhavihārā ete dhammā’’tiādīsu (ma. ni. 1.82) abyāpajje. ‘‘Nibbānaṃ paramaṃ sukha’’ntiādīsu (dha. pa. 204; ma. ni. 2.215) nibbāne. ‘‘Sukhassa ca pahānā’’tiādīsu (cūḷani. khaggavisāṇasuttaniddesa 125) sukhavedanāyaṃ. ‘‘Adukkhamasukhaṃ santaṃ, sukhamicceva bhāsita’’ntiādīsu (saṃ. ni. 4.253; itivu. 53) upekkhāvedanāyaṃ. ‘‘Dvepi mayā, ānanda, vedanā vuttā pariyāyena sukhā vedanā, dukkhā vedanā’’tiādīsu (ma. ni. 2.89) iṭṭhasukhe. ‘‘Sukho vipāko puññāna’’ntiādīsu (peṭako. 23) sukhavipāke. Idhāpi iṭṭhavipāke eva daṭṭhabbo. Iṭṭhassātiādīsu esitabbato aniṭṭhapaṭikkhepato ca iṭṭhassa, kamanīyato manasmiñca kamanato pavisanato kantassa, piyāyitabbato santappanato ca piyassa, mānanīyato manassa pavaḍḍhanato ca manāpassāti attho veditabbo. Yadidaṃ puññānīti ‘‘puññānī’’ti yadidaṃ vacanaṃ, etaṃ sukhassa iṭṭhassa vipākassa adhivacanaṃ nāmaṃ, sukhameva taṃ yadidaṃ puññanti phalena kāraṇassa abhedūpacāraṃ vadati. Tena katūpacitānaṃ puññānaṃ avassaṃbhāviphalaṃ sutvā appamattena sakkaccaṃ puññāni kātabbānīti puññakiriyāyaṃ niyojeti, ādarañca nesaṃ tattha uppādeti.

此时，于无惧之由来显示其因，言‘sukhasseta’等。‘sukha’一词，以诸经文本为根本——如《法句经》言“佛法生乐，离乐如实”之义。又云‘色为乐基础，乐由色生，乐由色显’。说至‘乐乃天堂条件’及“乐为善果之顶”。其所指乃不生灭常住之境界，称为不坏之乐。《中部》及多经处皆示涅槃为最高之乐。亦有说乐之断舍，谓为断舍乐感受。一说谓安静不苦之乐，乃中立之乐感受。又有说二乐受，即喜乐与苦乐感受。经典并示‘乐为善果熟报’。于此乐果，应知利益，弃舍恶趣，增长善趣，乃乐之意义。‘puññānīti’者，即‘善’之语，指乐之乐果及其因缘。是故，若闻非善之果与报，应谨防慎重，专一用力修善法，存敬重心，谨勿起慢。

Idāni attanā sunettakāle katena puññakammena dīgharattaṃ paccanubhūtaṃ bhavantarapaṭicchannaṃ uḷāratamaṃ puññavipākaṃ udāharitvā tamatthaṃ pākaṭaṃ karonto ‘‘abhijānāmi kho panāha’’ntiādimāha. Tattha abhijānāmīti abhivisiṭṭhena ñāṇena jānāmi, paccakkhato bujjhāmi. Dīgharattanti cirakālaṃ. Puññānanti dānādikusaladhammānaṃ. Satta vassānīti satta saṃvaccharāni . Mettacittanti mijjatīti mettā, siniyhatīti attho. Mitte bhavā, mittassa vā esā pavattītipi mettā. Lakkhaṇādito pana hitākārappavattilakkhaṇā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehāsambhavo vipatti. Sā etassa atthīti mettacittaṃ. Bhāvetvāti mettāsahagataṃ cittaṃ, cittasīsena samādhi vuttoti mettāsamādhiṃ mettābrahmavihāraṃ uppādetvā ceva vaḍḍhetvā ca. Satta saṃvaṭṭavivaṭṭakappeti satta mahākappe. Saṃvaṭṭa-vivaṭṭaggahaṇeneva hi saṃvaṭṭaṭṭhāyi-vivaṭṭaṭṭhāyinopi gahitā. Imaṃ lokanti kāmalokaṃ. Saṃvaṭṭamāne sudanti saṃvaṭṭamāne. Sudanti nipātamattaṃ vinassamāneti attho. ‘‘Saṃvattamāne suda’’nti ca paṭhanti. Kappeti kāle. Kappasīsena hi kālo vutto. Kāle khīyamāne kappopi khīyateva. Yathāha –

当此，自己于正觉时，以所作的功德业，久远以来亲身经验隐蔽于有情之间而为最殊胜的功德果报为例证，从而显明其意，言说‘我实知晓啊’等。此中“知晓”谓以卓绝的智慧认识，清楚地觉知。久远者指长久的时段。功德者指布施等善法。七年指七个年轮。慈心谓关怀怜爱，谨厌恶意。朋友或众生是其所关怀之对象，此慈心正是有益利益的标志，集结利益的缘起，是保护诤止的缘起，是众生欢喜身体之所表现的根本。嗔恨的消除是此功德的成就，因嗔恨生起则必致坏灭。此即其义谓慈心。修持谓发展包含慈心之心，心之召集业称为定，故称慈之禅定，即发起并增长慈般若贤圣之行。七劫是指七个大劫。劫谓时间，时间之主宰。此世俗曰欲界。处于劫中即存在，灭于劫中即灭亡。故经言“处于劫中得胜”。劫谓时也。

‘‘Kālo ghasati bhūtāni, sabbāneva sahattanā’’ti. (jā. 1.2.190);

续前，此诗又言：“愿我成光明相。”此在明示光明梵天世界之循环更替。‘kappavuṭṭhānaṃ’谓时序起伏。‘ābhassarūpago’意为光明色相前行者，指光明梵天界。‘paṭisandhiggahaṇena’言依记忆可复生，也即复现往生。所谓‘brahmā’即乐欲行中最高长老，而‘mahābrahmā’即大梵天。彼等虽一时胜持，终究不常不灭。‘aññadatthūti’谓别义，即‘示现智慧’，能够洞察过去未来现时，彼得此慧称‘dassanasīla’。此地大梵天以神通力摄持自身心意，名曰‘vasavattī’。昔时如来为了利益众生，成就八解脱果位时期，曾观察此二禅定境界，随既修慈心禅，轮转生死，故曰“七劫为主”。

‘‘Ābhassarūpago homī’’ti vuttattā tejosaṃvaṭṭavasenettha kappavuṭṭhānaṃ veditabbaṃ. Ābhassarūpagoti tattha paṭisandhiggahaṇavasena ābhassarabrahmalokaṃ upagacchāmīti ābhassarūpago homi. Vivaṭṭamāneti saṇṭhahamāne, jāyamāneti attho. Suññaṃ brahmavimānaṃ upapajjāmīti kassaci sattassa tattha nibbattassa abhāvato suññaṃ, yaṃ paṭhamajjhānabhūmisaṅkhātaṃ brahmavimānaṃ ādito nibbattaṃ, taṃ paṭisandhiggahaṇavasena upapajjāmi upemi. Brahmāti kāmāvacarasattehi seṭṭhaṭṭhena tathā tathā brūhitaguṇatāya brahmavihārato nibbattaṭṭhena ca brahmā. Brahmapārisajjabrahmapurohitehi mahanto brahmāti mahābrahmā. Tato eva te abhibhavitvā ṭhitattā abhibhū. Tehi kenaci guṇena na abhibhūtoti anabhibhūto. Aññadatthūti ekaṃsavacane nipāto. Dasoti dassanasīlo, so atītānāgatapaccuppannānaṃ dassanasamattho, abhiññāṇena passitabbaṃ passāmīti attho. Sesabrahmānaṃ iddhipādabhāvanābalena attano cittañca mama vase vattemīti vasavattī homīti yojetabbaṃ. Tadā kira bodhisatto aṭṭhasamāpattilābhīpi samāno tathā sattahitaṃ attano pāramiparipūraṇañca olokento tāsu eva dvīsu jhānabhūmīsu nikantiṃ uppādetvā mettābrahmavihāravasena aparāparaṃ saṃsari. Tena vuttaṃ ‘‘sattavassāni…pe… vasavattī’’ti.

时序流转，即轮回轮转，称为‘saṃvattamāna’。‘vivaṭṭamāneti’即轮转生灭，‘jāyamāneti’为生起演化。光明色相者即光明梵天，其论记载为‘ābhassarabrahmalokaṃ’复生处。所谓空寂梵天，由于居生众生无常，称为空无所有。此乃最初禅定通达的梵天宫殿。‘brahmā’为欲界中各位长老，以其功德与德行住世。高梵天即大梵天，乃梵王之上者。彼以其神通自守身心，称‘abhibhū’诸王。若不可越越者，谓尚未得法,而‘aññadatthūti’为一语止断，示意彼能随慧见诸法实相。此诸梵天以神通力守持身心，如同主人之身。昔时菩萨得八解脱果位时，窥观此等二禅地，修行慈心禅行，轮转生死，故称“七劫为主”。

Evaṃ bhagavā rūpāvacarapuññassa vipākamahantataṃ pakāsetvā idāni kāmāvacarapuññassāpi taṃ dassento ‘‘chattiṃsakkhattu’’ntiādimāha. Tattha sakko ahosinti chattiṃsa vāre aññattha anupapajjitvā nirantaraṃ sakko devānamindo tāvatiṃsadevarājā ahosi. Rājā ahosintiādīsu catūhi acchariyadhammehi catūhi ca saṅgahavatthūhi lokaṃ rañjetīti rājā. Cakkaratanaṃ vatteti, catūhi sampatticakkehi vattati, tehi ca paraṃ vatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavattī. Rājāti cettha sāmaññaṃ, cakkavattīti visesaṃ. Dhammena caratīti dhammiko. Ñāyena samena vattatīti attho. Dhammeneva rajjaṃ labhitvā rājā jātoti dhammarājā. Parahitadhammacaraṇena vā dhammiko, attahitadhammacaraṇena dhammarājā, caturantāya issaroti cāturanto, catusamuddantāya catubbidhadīpavibhūsitāya ca pathaviyā issaroti attho. Ajjhattaṃ kopādipaccatthike, bahiddhā ca sabbarājāno adaṇḍena asatthena vijesīti vijitāvī. Janapade thāvarabhāvaṃ dhuvabhāvaṃ patto, na sakkā kenaci tato cāletuṃ janapado vā tamhi thāvariyappatto anuyutto sakammanirato acalo asampavedhīti janapadatthāvariyappatto.

世尊如是揭示由色界功德巨大果报之现象后，此时亦显现欲界功德之果报，说道：“三十四岁。”其中“萨咖”是指三十四年内，其他时期不再出现，持续不断。萨咖天帝即三十四年一现，乃四十一天神王。所谓天王，是指具有四种神奇之力及四种统摄因缘，令天下得以快乐，故称为天王。此处“王”泛指一般统治者，专指“轮转天王”。“以法而行”谓其行法合宜。“以正义共治”即此义。因依法得国，称为法王。依他人利益行法者为善法，依自身之利益行法者为法王主。四方为国土，四海为疆域，四面之地其意。内则克胜诸嗔怒等障，外则以无刑罚无恶行统治，称为已征服之王。天下民众稳定安定，不可被动摇，此谓国土坚定不移。

Cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratananti imehi sattahi ratanehi samupetoti sattaratanasamannāgato. Tesu hi rājā cakkavatti cakkaratanena ajitaṃ jināti, hatthiassaratanehi vijite sukheneva anuvicarati, pariṇāyakaratanena vijitamanurakkhati, sesehi upabhogasukhamanubhavati. Paṭhamena cassa ussāhasattiyogo , pacchimena mantasattiyogo, hatthiassagahapatiratanehi pabhūsattiyogo suparipuṇṇo hoti, itthimaṇiratanehi tividhasattiyogaphalaṃ. So itthimaṇiratanehi paribhogasukhamanubhavati, sesehi upabhogasukhaṃ. Visesato cassa purimāni tīṇi adosakusalamūlajanitakammānubhāvena sampajjanti, majjhimāni alobhakusalamūlajanitakammānubhāvena, pacchimamekaṃ amohakusalamūlajanitakammānubhāvenāti veditabbaṃ padesarajjassāti khuddakarajjassa.

所谓轮转宝、象宝、马宝、珠宝、女宝、家主宝、随从宝，此七宝俱备，故称为七宝俱足。以此诸宝，轮转天王以轮转宝取胜，象马宝令其随行安乐，随从宝保护其安全，其余宝可供享用。其初为精进之总和，次为谋虑之总和，象马家主宝俱为财富之总和，女珠宝则有三种财富之果。此女珠宝令轮转天王享受欢愉，其余诸宝亦增加其享乐。轮转天王过去三生，因无明、嗔恨、贪欲三根恶因生之业，分别为中生、下生、不生善业及结果，住于小国称为“小王”。

Etadahosīti attano sampattiyo paccavekkhantassa pacchime cakkavattikāle etaṃ ‘‘kissa nu kho me idaṃ kammassa phala’’ntiādikaṃ ahosi. Sabbatthakameva tasmiṃ tasmimpi bhave etadahosiyeva. Tatthāyaṃ cakkavattikālavasena yojanā. Evaṃmahiddhikoti maṇiratanahatthiratanādippamukhāya kosavāhanasampattiyā janapadatthāvariyappattiyā ca evaṃmahiddhiko. Evaṃmahānubhāvoti cakkaratanādisamannāgamena kassacipi pīḷaṃ akarontova sabbarājūhi sirasā sampaṭicchitasāsanavehāsagamanādīhi evaṃ mahānubhāvo. Dānassāti annādideyyadhammapariccāgassa. Damassāti cakkhādiindriyadamanassa ceva samādhānavasena rāgādikilesadamanassa ca. Saṃyamassāti kāyavacīsaṃyamassa. Tattha yaṃ samādhānavasena kilesadamanaṃ, taṃ bhāvanāmayaṃ puññaṃ , tañca kho mettābrahmavihārabhūtaṃ idhādhippetaṃ. Tasmiñca upacārappanābhedena duvidhe yaṃ appanāppattaṃ, tenassa yathāvuttāsu dvīsu jhānabhūmīsu upapatti ahosi. Itarena tividhenāpi yathārahaṃ pattacakkavattiādibhāvoti veditabbaṃ.

于是轮转天王察其所成就之财宝功德，于其末后时期心中自问：“此等业果如今如何？”并以此心境于种种生处中住世。此地所谓轮转天王年代距离数由旬，具巨大威力者谓之。“巨大威力”是指以珠宝、象马等宝物为首，车载财富之如山，国土稳固，故谓其为强大。所谓“大威力”，乃因其装载大量财富，尽力守护国土及实力显赫，故得此名。具有无上能力者，因未曾令诸国臣服所致。其大德显现于施舍及捨弃施舍，如眼根等禁戒及调伏诸染污。以身、语调伏身语欲染烦恼，此精神即为禅定生起之果。轮转天王具有以禅定为资粮调伏烦恼之福德，具慈悲与梵行，故示现此功德。此功德依调伏生起而成，得生于二种禅定等阿拉汉境界。由此亦可知轮转天王之三种归趣实现方式。

Iti bhagavā attānaṃ kāyasakkhi katvā puññānaṃ vipākamahantataṃ pakāsetvā idāni tamevatthaṃ gāthābandhena dassento ‘‘puññamevā’’tiādimāha. Tattha puññameva so sikkheyyāti yo atthakāmo kulaputto, so puññaphalanibbattanato, attano santānaṃ punanato ca ‘‘puñña’’nti laddhanāmaṃ tividhaṃ kusalameva sikkheyya niveseyya upacineyya pasaveyyāti attho. Āyatagganti vipulaphalatāya uḷāraphalatāya āyataggaṃ, piyamanāpaphalatāya vā āyatiṃ uttamanti āyataggaṃ, āyena vā yonisomanasikārādippaccayena uḷāratamena agganti āyataggaṃ . Takāro padasandhikaro. Atha vā āyena puññaphalena aggaṃ padhānanti āyataggaṃ. Tato eva sukhudrayaṃ sukhavipākanti attho.

于是世尊以身为见证，示现善德果报巨大之现象，而以诗偈结以言说“唯有功德”。此意谓功德应当使欲获其利益之子孙，安住修学此三类功德：其一为增长大广益者，其二为纯净者，第三为由正念等觉知修学者。再者加法，谓由利益及正思维等适当思维，修习功德，得诸善果。由此获乐及净乐，从而获得极乐。

Katamaṃ pana taṃ puññaṃ, kathañca naṃ sikkheyyāti āha ‘‘dānañca samacariyañca, mettacittañca bhāvaye’’ti. Tattha samacariyanti kāyavisamādīni vajjetvā kāyasamādicaritaṃ , suvisuddhaṃ sīlanti attho. Bhāvayeti attano santāne uppādeyya vaḍḍheyya. Ete dhammeti ete dānādike sucaritadhamme. Sukhasamuddayeti sukhānisaṃse, ānisaṃsaphalampi nesaṃ sukhamevāti dasseti. Abyāpajjaṃ sukhaṃ lokanti kāmacchandādibyāpādavirahitattā abyāpajjaṃ niddukkhaṃ, parapīḷābhāve pana vattabbaṃ natthi. Jhānasamāpattivasena sukhabahulattā sukhaṃ, ekantasukhañca brahmalokaṃ jhānapuññānaṃ, itarapuññānaṃ pana tadaññaṃ sampattibhavasaṅkhātaṃ sukhaṃ lokaṃ paṇḍito sappañño upapajjati upeti. Iti imasmiṃ sutte gāthāsu ca vaṭṭasampatti eva kathitā.

那么究竟何为此功德？如何修习？耶说：“施舍、持戒、培育慈心”。所谓施舍，指远离身污染行为而行善；持戒指清净行为；培育慈心即为己及其子孙展生慈惠心。此为法，亦是悉心精进行施及种种善法。乐之因即为善因，因得安乐，生向无苦安乐世间。无疵乐即是远离欲爱及诸恼而成，无痛苦乃因免除外苦害，其果期常随。禅定生起则多得安乐，而至终乐为梵天界禅功德所成，其他功德乃缘起所致，智者能觉察乐之所属。经中偈语即论此福德增进详尽情况。

Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经释毕。

3. Ubhayatthasuttavaṇṇanā三、两义经释

§23

23. Tatiye bhāvitoti uppādito ca vaḍḍhito ca. Bahulīkatoti punappunaṃ kato. Atthoti hitaṃ. Tañhi araṇīyato upagantabbato atthoti vuccati. Samadhigayha tiṭṭhatīti sammā pariggahetvā avijahitvā vattati. Diṭṭhadhammikanti diṭṭhadhammo vuccati paccakkhabhūto attabhāvo, diṭṭhadhamme bhavaṃ diṭṭhadhammikaṃ, idhalokapariyāpannanti attho. Samparāyikanti dhammavasena samparetabbato samparāyo, paraloko, samparāye bhavaṃ samparāyikaṃ, paralokapariyāpannanti vuttaṃ hoti.

第二十三章：第三种修习者谓之生起且增长者。多次修习谓之频繁。所谓意义即利益。此彼者可于荒野处而增利益。持戒坚固称正取得，断谤生因获断谤。所见法是现起之事，现行与现法相符，谓此为世间现法。转世者指应由法而转送，所谓转世、他方，转世以法为要义，称为异生界分布。

Ko panesa diṭṭhadhammiko nāma attho, ko vā samparāyikoti? Saṅkhepena tāva yaṃ idhalokasukhaṃ, yañcetarahi idhalokasukhāvahaṃ, ayaṃ diṭṭhadhammiko attho. Seyyathidaṃ – gahaṭṭhānaṃ tāva idha yaṃ kiñci vittūpakaraṇaṃ, anākulakammantatā, ārogyasaṃvidhānaṃ, vatthuvisadakiriyāyogavihitāni sippāyatanavijjāṭṭhānāni saṅgahitaparijanatāti evamādi. Pabbajitānaṃ pana ye ime jīvitaparikkhārā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Tesaṃ akicchalābho, tattha ca saṅkhāya paṭisevanā , saṅkhāya parivajjanā, vatthuvisadakiriyā, appicchatā, santuṭṭhi, paviveko, asaṃsaggoti evamādi. Patirūpadesavāsasappurisūpanissayasaddhammassavanayonisomanasikārādayo pana ubhayesaṃ sādhāraṇā ubhayānurūpā cāti veditabbā.

什么是所谓『有见法』的意义，什么又是『有传世』的意义呢？简言之，现在所说的世间安乐，以及此刻能带来世间安乐的事物，即为有见法的意义。譬如说，屋舍之所，用以居住的场所，任何与财富工具相关的事物，工作无障碍的状况，健康的维护，环境的整洁，手艺器具与知识场所，这些皆属于缜密集合而周详的生活要素。至于出家人的生活保障，则包括遮盖身体的衣物、供养饭食的布施、卧眠用的寝具、生病所需的因缘条件和药物这些生活防护。此等生活防护不可懈怠，其中涵盖了积累、持守、不染污、环境清净、满足感、独处寂静、避免纠缠等要义。对于适合的、相称的住所、良善的人士，如法的依靠、正见的教义、听闻正法、依缘正思维等，这些要素，无论对于内在或外在的生活环境，均是共同的基础，应当体认明白。

Appamādoti ettha appamādo pamādappaṭipakkhato veditabbo. Ko panesa pamādo nāma? Pamajjanākāro. Vuttaṃ hetaṃ –

这里说的正念，应理解为与疏忽相对立的状态。那么，什么是所谓的疏忽呢？疏忽即为沉溺与放逸之态。相关教诲云：

‘‘Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppādanaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogopamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ. Ayaṃ vuccati pamādo’’ti (vibha. 846).

「何为疏忽？即在身行不善、语行不善、心行不善，或于五种欲行上，心念的松懈与放逸，是导致善法难以修习、成长的障碍。疏忽表现为无能为力或不适当地作为，不正确或错误的行为，不稳定、意志消沉，兴趣退失，愤怒怠惰，缺乏调摄，疏失、疏忽、懈怠、缺乏决心和持续，疏远善法，没有培植并保持善根、不善作业、无计划无跟进。这类状态即名之为疏忽。」（文中编号846）

Tasmā vuttappaṭipakkhato appamādo veditabbo. Atthato hi so satiyā avippavāso, niccaṃ upaṭṭhitassatiyā etaṃ nāmaṃ. Apare pana ‘‘satisampajaññayogena pavattā cattāro arūpino khandhā appamādo’’ti vadanti.

因此，应当认识疏忽为与正念相对立。其本旨在于对正念的持续守护，亲近正念不分离，被常时持。而有些人说：「借助智慧念觉的运用，流转于无色界四禅定的五蕴，是非疏忽状态。」

‘‘Bhāvito bahūlīkato’’ti vuttaṃ, kathaṃ panāyaṃ appamādo bhāvetabboti? Na appamādabhāvanā nāma visuṃ ekabhāvanā atthi. Yā hi kāci puññakiriyā kusalakiriyā, sabbā sā appamādabhāvanātveva veditabbā. Visesato pana vivaṭṭūpanissayaṃ saraṇagamanaṃ kāyikavācasikasaṃvarañca upādāya sabbā sīlabhāvanā, sabbā samādhibhāvanā, sabbā paññābhāvanā, sabbā kusalabhāvanā, anavajjabhāvanā, appamādabhāvanāti veditabbā. ‘‘Appamādo’’ti hi idaṃ mahantaṃ atthaṃ dīpeti, mahantaṃ atthaṃ pariggahetvā tiṭṭhati. Sakalampi tepiṭakaṃ buddhavacanaṃ āharitvā appamādapadassa atthaṃ katvā kathento dhammakathiko ‘‘atitthena pakkhando’’ti na vattabbo. Kasmā? Appamādapadassa mahantabhāvato. Tathā hi sammāsambuddho kusinārāyaṃ yamakasālānamantare parinibbānasamaye nipanno abhisambodhito paṭṭhāya pañcacattālīsāya vassesu attanā bhāsitaṃ dhammaṃ ekena padena saṅgahetvā dassento – ‘‘appamādena sampādethā’’ti bhikkhūnaṃ ovādamadāsi. Tathā ca vuttaṃ –

虽然说要多加培养疏忽的对治方法，但如何修习正念也必须了然。正念修习并无单一的专一方法。任何善业、功德行，皆可视为正念的修习。尤其是以对断除烦恼的依止、皈依为道，身语意的节制、戒律修习，三学——戒法、定法、慧法的修持，无过失的善行，都属于正念的训练。『正念』这个词揭示了极大深远的意义，能承载广大意义而屹立不倒。佛陀遍转三藏经典，阐述此正念之义，法师讲说时不应轻弃此词。为何如此？因为正念具有极其广大而根本的内涵。譬如，正自觉者在库希纳拉的寄宿舍中临近涅槃时，回忆自己于四十二年中所弘说的法，聚摄于一语教导弟子：「当以正念成就一切。」这是僧团所最重视的教诲。经中亦有言：

‘‘Seyyathāpi, bhikkhave , yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantaṭṭhena; evameva kho, bhikkhave, ye keci kusalā dhammā, sabbete appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī’’ti (ma. ni. 1.300).

「譬如，诸比库！森林之中各种动物的足迹，皆归集于大象足迹之中。诸善法亦然，皆以正念为根基，以正念为庇护。正念是诸善法的最上支柱。」（中部尼柯耶1章300节）

Gāthāsu appamādaṃ pasaṃsantīti dānādipuññakiriyāsu appamādaṃ appamajjanaṃ paṇḍitā sappaññā buddhādayo pasaṃsanti, vaṇṇenti thomenti. Kasmā? Yasmā appamatto ubho atthe adhigaṇhāti paṇḍito. Ke pana te ubho atthāti āha – ‘‘diṭṭhe dhamme ca yo attho, yo cattho samparāyiko’’ti, evamettha padayojanā veditabbā. Idhāpi diṭṭhe dhamme ca yo atthoti gahaṭṭhassa tāva ‘‘anavajjāni kammāni, anākulā ca kammantā’’tiādinā nayena vutto kasigorakkhādividhinā laddhabbo attho, pabbajitassa pana avippaṭisārādiattho veditabbo. Yo cattho samparāyikoti pana ubhayesampi dhammacariyāva vuttāti veditabbā. Atthābhisamayāti duvidhassapi atthassa hitassa paṭilābhā, laddhabbena samiti saṅgati samodhānanti samayo, lābho. Samayo eva abhisamayo, abhimukhabhāvena vā samayo abhisamayoti evamettha abhisamayo veditabbo. Dhitisampannattā dhīro. Tatiyena cettha attha-saddena paramatthassa nibbānassāpi saṅgaho veditabbo. Sesaṃ suviññeyyameva. Iti imasmiṃ sutte vaṭṭasampatti eva kathitā. Gāthāyaṃ pana vivaṭṭassapi saṅgaho daṭṭhabbo. Tathā hi vuttaṃ –

于偈颂中称赞勤勉者，云于布施等善业中，勤勉是不懈怠，勤勉者乃圣智明达之佛及智者所赞叹、称誉。何以故？因勤勉者自利与他利二利皆得，故为智者。然关于彼此二利，世尊谓之「此世法有利者与出生后世的利益」，此二词义之联系应当明了。此中「此世法有利者」是指，在家人可得「不恶劣之业，不混乱之行为」等，此为通过持戒或如迦罗迦吒等禁律所获之利益；而出家比库应当了知其无逆犯戒之利益。所谓「出生后世的利益」者，意指二者俱具之行为，即出家与在家均可修习之法。所谓利益的实现，有二重义，即利益之获得（綜合而言即时机、条件、和合等），以及利益之收获。时机即为获得利益的机会、缘起条件；收获为利益的显现、面对。具智慧者谓之明辨。第三层意旨，借助言词语汇，应辨明最高真谛涅槃之集摄涵义。其余内容须了然无误。如此，于此经文中，论及功德资粮汇集之成就。偈颂中复见该汇集之义，正如言：「勤勉者是死不可超越之路径，懈怠者是堕入死亡之道」等，是为教示。

‘‘Appamādo amatapadaṃ, pamādo maccuno padaṃ;

『勤勉不懈乃不死之境界，懈怠则通向死亡之途；』

Appamattā na mīyanti, ye pamattā yathā matā.

『勤勉者不堕于死，懈怠者如无知蛆虫般终灭；』

‘‘Evaṃ visesato ñatvā, appamādamhi paṇḍitā;

『如此特意明知，是于勤勉中辈出智者；』

Appamāde pamodanti, ariyānaṃ gocare ratā.

『勤勉者生欢喜，乐于圣贤境域；』

‘‘Te jhāyino sātatikā, niccaṃ daḷhaparakkamā;

『其禅定者似百头神，将持续日夜勇猛精进；』

Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttara’’nti. (dha. pa. 21-23);

有智慧的人感知涅槃，谓之无上安隐。

Tasmā ‘‘atthābhisamayā’’ti ettha lokuttaratthavasenapi attho veditabbo.

因此所谓『利益得成时』，此处亦当从世间究竟利益之义解知。

Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经的注释结束。

4. Aṭṭhipuñjasuttavaṇṇanā四、骨聚经注释

§24

24. Catutthe ekapuggalassāti ettha puggaloti ayaṃ vohārakathā. Buddhassa hi bhagavato duvidhā desanā sammutidesanā ca paramatthadesanā cāti. Tattha ‘‘puggalo, satto, itthī, puriso, khattiyo, brāhmaṇo, devo, māro’’ti evarūpā sammutidesanā. ‘‘Aniccaṃ, dukkhaṃ, anattā, khandhā, dhātu, āyatanā, satipaṭṭhānā’’ti evarūpā paramatthadesanā. Tattha bhagavā ye sammutivasena desanaṃ sutvā visesamadhigantuṃ samatthā, nesaṃ sammutidesanaṃ deseti. Ye pana paramatthavasena desanaṃ sutvā visesamadhigantuṃ samatthā, tesaṃ paramatthadesanaṃ deseti.

第四义谓一切众生者，此处『众生』一词为俗称。世尊佛之教说分二：一为俗谛法教，一为真谛法教。其俗谛者，如『众生、生命、女人、男人、王族、婆罗门、天人、魔』等诸词，皆为俗称。真谛者，如『无常、苦、无我、五蕴、六界、六入、念处』等，皆为究竟实义。凡闻世尊如是俗谛教说，得以成就特殊智者，于俗称义而说；闻真谛教说，得以成就智慧者，于真谛义而说。

Tatthāyaṃ upamā – yathā hi desabhāsākusalo tiṇṇaṃ vedānaṃ atthasaṃvaṇṇanako ācariyo ye damiḷabhāsāya vutte atthaṃ jānanti, tesaṃ damiḷabhāsāya ācikkhati. Ye andhakabhāsādīsu aññatarāya, tesaṃ tāya tāya bhāsāya. Evaṃ te māṇavakā chekaṃ byattaṃ ācariyamāgamma khippameva sippaṃ uggaṇhanti. Tattha ācariyo viya buddho bhagavā, tayo vedā viya kathetabbabhāve ṭhitāni tīṇi piṭakāni, desabhāsākosallamiva sammutiparamatthakosallaṃ, nānādesabhāsā māṇavakā viya sammutiparamatthavasena paṭivijjhanasamatthā veneyyā, ācariyassa damiḷabhāsādiācikkhanaṃ viya bhagavato sammutiparamatthavasena desanā veditabbā. Āha cettha –

这里举例比喻：如同语言表达能力高明之老师，对懂三种语言彼三语义的人以他们所通悉的语言讲授其义，对只通晓某一他语言者，则用彼该语言。诸学者亦如是，若亲近具语言教学通达老师，短期即能迅速获解。此中，老师如世尊佛，三藏经典如三种语言，佛有通达诸种世间语言表达及究竟言说之智慧，众生依各自世俗言语能力，得闻佛法传授，佛教义当从俗谛与真谛角度辨识领悟，正如老师以其精通语言对学生言教。是为以俗谛教授之义。

‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;

《佛陀说两谛偈》曰：「世尊伟大，宣说两真谛。」

Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati.

「俗谛与真谛，第三义不可得。」

‘‘Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā;

『指示言』是真，乃众生约定所成。

Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.

『究竟言』是真，乃诸法之真实本质。

‘‘Tasmā vohārakusalassa, lokanāthassa satthuno;

因此，对于修习善法的世尊、众主，

Sammutiṃ voharantassa, musāvādo na jāyatī’’ti.

既遵循约定言，妄语则不生。

Apica aṭṭhahi kāraṇehi bhagavā puggalakathaṃ katheti – hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, , ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthaṃ, cāti. ‘‘Khandhadhātuāyatanāni hiriyanti ottappantī’’ti hi vutte mahājano na jānāti, sammohaṃ āpajjati, paṭisattu vā hoti – ‘‘kimidaṃ khandhadhātuāyatanāni hiriyanti ottappanti nāmā’’ti? ‘‘Itthī hiriyati ottappati, puriso, khattiyo, brāhmaṇo, devo, māro’’ti pana vutte jānāti, na sammohaṃ āpajjati, na paṭisattu vā hoti. Tasmā bhagavā hirottappadīpanatthaṃ puggalakathaṃ katheti.

又于八种因缘中，世尊说有人事：为激起戒心，为显示业力，为显现个体差别，为断除亲疏，为显扬梵行，为断前世，为净化右侧，为断除世俗约定，四者。曰：「五蕴、元素、六处为羞耻戒心。」诸大德言时，有人不解，起昏乱，生敌对，问曰：「为何称五蕴、元素、六处为羞耻戒心？」又闻曰：「妇女、男人、士族、婆罗门、天、人、魔皆有羞耻戒心。」于是明知，不生昏乱，不起敌对。是故世尊说为激起戒心者为人事。

‘‘Khandhā kammassakā, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā kammassakatādīpanatthampi puggalakathaṃ katheti.

又言：「五蕴乃业所缔，元素即六处。」言已以此类推，故又说为显示业力者为人事。

‘‘Veḷuvanādayo mahāvihārā khandhehi kārāpitā, dhātūhi āyatanehī’’ti vuttepi eseva nayo. Tathā ‘‘khandhā mātaraṃ jīvitā voropenti, pitaraṃ, arahantaṃ, ruhiruppādakammaṃ, saṅghabhedakammaṃ karonti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. ‘‘Khandhā mettāyanti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. ‘‘Khandhā pubbenivāsaṃ anussaranti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā paccattapurisakāradīpanatthaṃ ānantariyadīpanatthaṃ brahmavihāradīpanatthaṃ pubbenivāsadīpanatthañca puggalakathaṃ katheti.

“从树林那些大僧院因五蕴而成，因六界因缘而作”，此语已言及此理。又云：“五蕴激起母亲般的生命，亦如父亲，亦如阿拉汉，亦如生死轮回之苦根，亦能破坏僧团之事，五蕴即是六界境界”，此语亦指此义。又云：“五蕴生起慈爱，五蕴是六界”，此语同样指此理。又云：“五蕴忆念前世，五蕴是六界”，此语亦指同一涵义。因此世尊说关于人的说法，有现取照明之意，有连续照明之意，有梵行照明之意，亦有前世照明之意。

‘‘Khandhā dānaṃ paṭiggaṇhanti, dhātuyo āyatanānī’’ti vuttepi mahājano na jānāti, sammohaṃ āpajjati, paṭisattu vā hoti ‘‘kimidaṃ khandhā dhātuyo āyatanāni paṭiggaṇhanti nāmā’’ti? ‘‘Puggalā paṭiggaṇhantī’’ti pana vutte jānāti, na sammohaṃ āpajjati, na paṭisattu vā hoti. Tasmā bhagavā dakkhiṇāvisuddhidīpanatthaṃ puggalakathaṃ katheti.

“五蕴接受布施，五蕴是六界”，此言虽见，却大众不解，生起迷惑，或生反对，“这五蕴六界岂能接受吗？”若说“人接受”，则能明白，不生迷惑，也无反对。因此世尊说关于人的说法，是有指向右方清净之意。

Lokasammutiñca buddhā bhagavanto na pajahanti, lokasamaññāya lokaniruttiyā lokābhilāpe ṭhitāyeva dhammaṃ desenti. Tasmā bhagavā lokasammutiyā appahānatthampi puggalakathaṃ katheti. So idhāpi lokavohāravasena desetabbamatthaṃ dassento ‘‘ekapuggalassā’’tiādimāha.

佛世尊不摈弃世俗共识，乃以世人所习语言、世俗用语及世人喜好的辞汇宣说法义。因此世尊以世俗共识为缘，亦说关于人的说法。于此地，世尊也以世俗世俗交往之故而显示其义，故言“一个人”等。

Tattha ekapuggalassāti ekasattassa. Kappanti mahākappaṃ. Yadipi accantasaṃyoge idaṃ upayogavacanaṃ, yattha pana sattānaṃ sandhāvanaṃ saṃsaraṇaṃ sambhavati, tassa vasena gahetabbaṃ. Aṭṭhikaṅkaloti aṭṭhibhāgo. ‘‘Aṭṭhikhalo’’tipi paṭhanti, aṭṭhisañcayoti attho. Aṭṭhipuñjoti aṭṭhisamūho. Aṭṭhirāsīti tasseva vevacanaṃ. Keci pana ‘‘kaṭippamāṇato heṭṭhā samūho kaṅkalo nāma, tato upari yāva tālappamāṇaṃ puñjo, tato upari rāsī’’ti vadanti. Taṃ tesaṃ matimattaṃ. Sabbametaṃ samūhasseva pariyāyavacanaṃ vepullasseva upamābhāvena āhaṭattā.

此中“一个人”是指一个生命。长时段称为大劫。虽是紧密相连之用语，意指众生聚集及往来、轮回之处，故应以此义取之。“骨头块”即骨部分。又有人读作“骨块”，意为骨头积聚。“骨堆”意即骨头集合。“骨积”则为骨聚合之意。一些人说：“以腰部之骨为下限之集合块，至顶端如掌大小的堆积，再往上如山丘之形。”此便是众人观点。此皆为此集合之异说，亦可类比为骨头聚合之总称。

Sace saṃhārako assāti avippakiraṇavasena saṃharitvā ṭhapetā koci yadi siyāti parikappanavasena vadati. Sambhatañca na vinasseyyāti tathā kenaci sambhatañca taṃ aṭṭhikaṅkalaṃ antaradhānābhāvena pūtibhūtaṃ cuṇṇavicuṇṇañca ahutvā sace na vinasseyyāti parikappanavaseneva vadati. Ayañhettha attho – bhikkhave, ekassa sattassa kammakilesehi aparāparuppattivasena ekaṃ mahākappaṃ sandhāvantassa saṃsarantassa evaṃ mahāaṭṭhisañcayo bhaveyya, ārohapariṇāhehi yattakoyaṃ vepullapabbato. Sace panassa koci saṃharitvā ṭhapetā bhaveyya, sambhatañca taṃ sace avinassantaṃ tiṭṭheyyāti. Ayañca nayo nibbutappadīpe viya bhijjanasabhāve kaḷevaranikkheparahite opapātikattabhāve sabbena sabbaṃ anaṭṭhike ca khuddakattabhāve vajjetvā vutto. Keci pana ‘‘parikappanavasena imassa nayassa āhaṭattā tesampi yadi siyā aṭṭhikaṅkalo, tenāpi saheva ayaṃ aṭṭhipuñjaparimāṇo vutto’’ti vadanti. Apare pana ‘‘nayidamevaṃ labbhamānasseva aṭṭhipuñjassa vasena sabbaññutaññāṇena paricchinditvā imassa parimāṇassa vuttatā. Tasmā vuttanayeneva attho gahetabbo’’ti.

若云有聚敛者，意指无分别地集聚而成。若说有人聚敛，则言其为有分别之聚敛。若云已聚成不坏，指某些已聚成者不坏；某些已聚成的骨块因消失消散而粉碎未坏，若未坏，仍称之为有分别之不坏。此意谓——比库们，因一生命因无明烦恼而不同出生，如大劫轮回，其骨大量聚集，如积山般坚固若岩。若有人聚敛加以修整，且有能久住的，不生坏断。此理亦同涅槃中灭尽之理，因其无生死轮回，肉身脱舍之状，虽全坏灭亦非被破坏，处于小灭寂静之境，故称之。有人说：“以分别相说者，若此理亦取有骨块，则同说此骨聚合之量。”另有人说：“此理乃上述聚合骨块之意，依全知智慧尽断其细微，以此为其数量理”，故应以此说理为义解。

Gāthāsu mahesināti mahante sīlakkhandhādayo esati gavesatīti mahesī, sammāsambuddho. ‘‘Iti vuttaṃ mahesinā’’ti ca bhagavā ‘‘dasabalasamannāgato, bhikkhave, tathāgato’’tiādīsu viya attānaṃ aññaṃ viya katvā dasseti. Vepulloti rājagahaṃ parivāretvā ṭhitesu pañcasu pabbatesu vipulabhāvato vepulloti laddhanāmo. Tato eva mahā, ṭhitadisābhāgavasena uttaro gijjhakūṭassa. Giribbajeti giribbajapuranāmakassa rājagahassa samīpe.

经偈中称“伟大者”为“具大戒蕴”等者，是指伟大，就是正自觉世尊。世尊说：“佛乃具大神力，诸根具足”等，如是自他以此示现。“积山”即王舍城包围五座山的广积，或名为积山。又称“大”即大广大之地，位置在北部，邻近青蛙峰。所谓青蛙峰，是指与王舍城相邻的青蛙峰村庄之名。

Ettāvatā bhagavā ‘‘ettakenāpi kālena anupacchinnabhavamūlassa apariññātavatthukassa puthujjanassa ayamīdisī kaṭasivaḍḍhanā’’ti vaṭṭe ādīnavaṃ dassetvā idāni yesaṃ ariyasaccānaṃ ananubodhā appaṭivedhā andhaputhujjanassa evaṃ kaṭasivaḍḍhanā, tāni ariyasaccāni diṭṭhavato ariyapuggalassa ayaṃ natthīti dassento ‘‘yato ca ariyasaccānī’’tiādimāha.

世尊如是教诲：『对于未得到根本断除、不圆满之凡夫而言，于此世间，烦恼如同恶梦般增长』，于苦轮中现出其根本病故，现证此病故之无明愚者如是苦生增长。因此，展现了圣谛的未被理解、未能领悟的凡夫的情形。以此显明，见过圣谛的圣者，是绝不会有此现象的，故此语曰“圣谛之所出”，以此说明。

Tattha yatoti yadā. Ariyasaccānīti araṇīyato ariyāni, avitathabhāvena saccāni cāti ariyasaccāni, ariyabhāvakarāni vā saccāni ariyasaccāni, ariyehi vā buddhādīhi paṭivijjhitabbāni saccāni ariyasaccāni. Atha vā ariyassa saccāni ariyasaccāni. Sadevakena hi lokena saraṇanti araṇīyato ariyo bhagavā, tena sayambhuñāṇena diṭṭhattā tassa saccānīti ariyasaccāni. Sammappaññāya passatīti sammā hetunā ñāyena vipassanāpaññāsahitāya maggapaññāya pariññāpahānasacchikiriyābhāvanābhisamayavasena passati. Dukkhantiādi ariyasaccānaṃ sarūpadassanaṃ. Tattha anekūpaddavādhiṭṭhānatāya kucchitabhāvato bālajanaparikappitadhuvasubhasukhattavirahena tucchabhāvato ca dukkhaṃ. Dukkhaṃ samuppajjati etenāti dukkhasamuppādo, dukkhasamudayo. Dukkhaṃ atikkamati etena ārammaṇappaccayabhūtena, ettha vāti dukkhassa atikkamo, nibbānaṃ. Ārakattā kilesehi araṇīyato ca ariyo. Sammādiṭṭhiādīnaṃ aṭṭhannaṃ aṅgānaṃ vasena aṭṭhaṅgiko. Mārento kilese gacchati, nibbānatthikehi maggīyati, sayaṃ vā nibbānaṃ maggatīti maggo. Tato eva dukkhassa upasamaṃ nirodhaṃ gacchatīti dukkhūpasamagāmī. Yato sammappaññāya passatīti sambandho.

此中“如是”者，谓圣谛者即不容忽略、为圣者所证之真实，非虚妄之真理。圣谛是由圣人所证，诸圣人佛陀等必定证得之真实。由世尊具足自知的智慧观察，合诸正因之智慧和内观智慧及断除一切漏尽的道之智慧之照见，方能明察此理。苦等即圣谛之本来面目。因多方苦扰且根基不稳、无知之小儿般无明、及其甘露不浊的不净之苦，是为苦之生起。苦者由此发生，即苦集法。由此解脱苦者，断绝形成苦之依缘，谓苦之超越，即涅槃。由五毒所扰乱，圣者而断除之。具足正见等八支道理者，是由八正道的存在而成。魔逆障烦恼，修行者向涅槃行进，修行通达涅槃，此即正道。由此，证得苦止、灭尽，乃至苦灭之终极寂灭，此为苦止法。以正智观察之义，即为缔结。

Sasattakkhattuṃ paramaṃ, sandhāvitvāna puggaloti so evaṃ catusaccadassāvī ariyapuggalo sotāpanno sabbamudindriyo samāno sattavāraparamaṃyeva bhavādīsu aparāparuppattivasena sandhāvitvā saṃsaritvā. Ekabījī, kolaṃkolo, sattakkhattuparamoti indriyānaṃ tikkhamajjhimamudubhāvena tayo hi sotāpannā. Tesu sabbamudindriyassa vasenidaṃ vuttaṃ ‘‘sa sattakkhattuṃ paramaṃ, sandhāvitvānā’’ti . Dukkhassantakaro hotīti vaṭṭadukkhassa antakaro pariyosānakaro hoti. Kathaṃ? Sabbasaṃyojanakkhayā anupubbena aggamaggaṃ adhigantvā niravasesānaṃ saṃyojanānaṃ khepanāti arahattaphaleneva desanāya kūṭaṃ gaṇhi.

证得初果圣者，乃是已断除诸罪，成就通达诸根的圣者，此为初果圣者。彼等修行七年，终成不复退之果，生死轮回无复退失之故。其犹如单颗种子生长之水塘，愈深愈广，犹如此三根相之一初果圣者。彼等凭诸根力而无漏无退。此言“证得初果之圣者”亦是此意。苦之终止者为灭，取决于断除一切束缚。其如何？由逐步完成断尽烦恼的上行正道，修持断尽无余的束缚，证得声闻阿拉汉果。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经的注释结束。

5. Musāvādasuttavaṇṇanā五、妄语经注释

§25

25. Pañcame ekadhammaṃ atītassāti kā uppatti? Bhagavato bhikkhusaṅghassa ca mahālābhasakkāro uppajji, titthiyānaṃ parihāyi. Te hatalābhasakkārā nippabhā nittejā issāpakatā ciñcamāṇavikaṃ nāma paribbājikaṃ uyyojesuṃ – ‘‘ehi, tvaṃ bhagini, samaṇaṃ gotamaṃ abhūtena abbhācikkhassū’’ti. Sā bhagavantaṃ catuparisamajjhe dhammaṃ desentaṃ upagantvā abhūtena abbhācikkhitvā sakkenassā abhūtabhāve pakāsite mahājanena ‘‘dhī kāḷakaṇṇī’’ti vihārato nikkaḍḍhāpitā pathaviyā vivare dinne avīcijālānaṃ indhanaṃ hutvāva avīciniraye nibbatti, bhiyyosomattāya titthiyānaṃ lābhasakkāro parihāyi. Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, ciñcamāṇavikā evaṃ uḷāraguṇaṃ aggadakkhiṇeyyaṃ sammāsambuddhaṃ abhūtena akkositvā mahāvināsaṃ pattā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi sā maṃ abhūtena akkositvā mahāvināsaṃ pattāyevā’’ti mahāpadumajātakampi vitthāretvā upari dhammaṃ desento imissā aṭṭhuppattiyā ‘‘ekadhammaṃ atītassā’’ti idaṃ suttaṃ desesi.

二十五、第五义为“过往事”，此为何所缘起？世尊之比库僧团中，出现恶劣之僧人，遭外道排斥。彼等清贫无光，贪婪吝啬，名为乞饭游行者，诽谤世尊。其女性弟子，现世世尊讲法时至，激烈讥诮世尊，说“此人乃魔眼”，其所作恶行如同火种，燃于地狱中恶火。如是害世尊者大损惨遭，因此外道对佛教徒的排斥更加严重。比库们集会议论：“诸乞丐游行者如此恶劣，诽谤正觉佛陀，致大毁灭。”佛陀来临问：“何事聚集而论？”说此事名为“过往事”。佛以故事《大莲华本生》为例，说明此“过往事”而为此经说。

Tattha ekadhammanti ekaṃ vacīsaccasaṅkhātaṃ dhammaṃ. Atītassāti yā sā aṭṭha anariyavohāre vajjetvā aṭṭhasu ariyavohāresu patiṭṭhāpanatthaṃ ‘‘saccaṃ , bhaṇe, nālika’’nti ariyehi ṭhapitā mariyādā, taṃ atikkamitvā ṭhitassa. Puriso eva puggaloti purisapuggalo, tassa. Akaraṇīyanti kātuṃ asakkuṇeyyaṃ. Sampajānamusāvādī hi puggalo kiñci pāpakammaṃ katvā ‘‘idaṃ nāma tayā kata’’nti vutte ‘‘na mayā kata’’nti musāvādeneva pariharissati. Evañca paṭipajjanto kiñci pāpakammaṃ karotiyeva, na tattha lajjati saccamariyādāya samatikkantattā. Tena vuttaṃ ‘‘katamaṃ ekadhammaṃ, yadidaṃ, bhikkhave, sampajānamusāvādo’’ti.

其间“第五义”者，谓一语真言。所谓“过往事”，是指八种非圣善之语，反对八种圣善之语。于圣人所立之规矩、尊严而言，破此拘束者为过错。人谓“人”者，即人格个体。所谓“不可作”者，是谓不能作也。明知虚妄之人，若干恶业作已，言“那是我作”，实为妄语之辩驳。如此依止行恶者，虽生恶业，亦无羞愧，破坏真实尊严。故有言“何为第五义？是正知妄语”，以此为说。

Gāthāyaṃ musāvādissāti musā abhūtaṃ atacchaṃ paresaṃ viññāpanavasena vadanasīlassa. Yassa dasasu vacanesu ekampi saccaṃ natthi, evarūpe vattabbameva natthi. Jantunoti sattassa. Satto hi jāyanaṭṭhena ‘‘jantū’’ti vuccati. Vitiṇṇaparalokassāti vissaṭṭhaparalokassa. Īdiso hi manussasampatti devalokasampatti avasāne nibbānasampattīti imā tissopi sampattiyo na passati. Natthi pāpanti tassa tādisassa idaṃ nāma pāpaṃ na kattabbanti natthīti.

此颂言妄语：妄语即虚假不实、欺骗他人之言语。言下十语无一真实，不能以此为依据。所谓“众生”为有情众多生命，生命乃由生起所成。所谓“死后之方”，指的是说恶之彼岸境界。此三种成就依次序，人道、天道、涅槃皆不周全而成，故此不为成就。此乃恶，亦谓恶业，不当为之，实无此恶而不应作也。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经的注释结束。

6. Dānasuttavaṇṇanā六、布施经注释

§26

26. Chaṭṭhe evañceti ettha evanti upamākāre nipāto, ceti parikappane. Sattāti rūpādīsu sattā visattā. Jāneyyunti bujjheyyuṃ. Dānasaṃvibhāgassāti yāya hi cetanāya annādideyyadhammaṃ saṃharitvā anukampāpūjāsu aññataravasena paresaṃ dīyati, taṃ dānaṃ. Yāya pana attanā paribhuñjitabbabhāvena gahitavatthussa ekadeso saṃvibhajitvā dīyati, ayaṃ saṃvibhāgo. Vipākanti phalaṃ. Yathāhaṃ jānāmīti yathā ahaṃ jānāmi. Idaṃ vuttaṃ hoti – tiracchānagatassapi dānaṃ datvā attabhāvasate pavattasukhavipaccanavasena sataguṇā dakkhiṇā hotīti evamādinā, bhikkhave, yena pakārena ahaṃ dānassa saṃvibhāgassa ca vipākaṃ kammavipākaṃ ñāṇabalena paccakkhato jānāmi, evaṃ ime sattā yadi jāneyyunti. Na adatvā bhuñjeyyunti yaṃ bhuñjitabbayuttakaṃ attano atthi, tato paresaṃ na adatvā macchariyacittena ca taṇhālobhavasena ca bhuñjeyyuṃ, datvāva bhuñjeyyuṃ. Na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyyāti attano sampattīnaṃ parehi sādhāraṇabhāvāsahanalakkhaṇaṃ cittassa pabhassarabhāvadūsakānaṃ upakkilesabhūtānaṃ kaṇhadhammānaṃ aññataraṃ maccheramalaṃ. Atha vā yathāvuttamaccherañceva aññampi dānantarāyakaraṃ issālobhadosādimalañca nesaṃ sattānaṃ cittaṃ yathā dānacetanā na pavattati, na vā suparisuddhā hoti, evaṃ pariyādāya parito gahetvā abhibhavitvā na tiṭṭheyya. Ko hi sammadeva dānaphalaṃ jānanto attano citte maccheramalassa okāsaṃ dadeyya.

第26节「如此第六」者，此处使用如是比喻句，名为比喻。谓「众生」于「色等」诸法中为「众生」，为「非众生」，应当知、应当觉悟。所谓「布施分配」，谓以身意所发之布施法施与他者，断除自身施受谓之布施，如此施予他人者为布施。至于自身应受利益者，割舍一部分施与他人，此谓分配。所谓「果报」，即所获果实。譬如「我知我知」，此谓语意。言「即使给予三恶道众生布施，亦得善果报」，因以布施力故，得善回向之布施报。由此等故，诸众如能知此理，则不贪占自身所应享之利，而愿布施他人。若不舍己应得、执著己财，则对他人不舍，依执著心及渴爱贪欲而妄取，施受俱有染污。由于内心不除如鱼般污浊心，无明烦恼暗沉，故难以清净如愿。又或因无明烦恼或彼布施障碍嫉妒等烦恼，不生布施意愿，心未清净，虽聚财物也难布施，乃至生起厌弃不守。故应当观察与防护，以知施果之真实理，相应于心分无污垢之机缘方得善果。

Yopi nesaṃ assa carimo ālopoti nesaṃ sattānaṃ yo sabbapacchimako ālopo siyā. Carimaṃ kabaḷanti tasseva vevacanaṃ. Idaṃ vuttaṃ hoti – ime sattā pakatiyā yattakehi ālopehi sayaṃ yāpeyyuṃ, tesu ekameva ālopaṃ attano atthāya ṭhapetvā tadaññe sabbe ālope āgatāgatānaṃ atthikānaṃ datvā yo ṭhapito ālopo assa, so idha carimo ālopo nāma. Tatopi na asaṃvibhajitvā bhuñjeyyuṃ, sace nesaṃ paṭiggāhakā assūti nesaṃ sattānaṃ paṭiggāhakā yadi siyuṃ, tatopi yathāvuttacarimālopatopi saṃvibhajitvāva ekadesaṃ datvāva bhuñjeyyuṃ, yathāhaṃ dānasaṃvibhāgassa vipākaṃ paccakkhato jānāmi, evaṃ yadi jāneyyunti. Yasmā ca khotiādinā kammaphalassa appaccakkhabhāvato evamete sattā dānasaṃvibhāgesu na pavattantīti yathādhippetamatthaṃ kāraṇena sampaṭipādeti. Eteneva tesaṃ tadaññapuññesu ca appaṭipattiyā apuññesu ca paṭipattiyā kāraṇaṃ dassitanti daṭṭhabbaṃ.

又谓「尾者」者，以诸众生诸烦恼之终结而论，为其诸众生之最终烦恼。终结即截断之意。言此众生中，将此唯一烦恼作为自身所依靠，并给予他者，是以所依据之烦恼称为尾者。若不分别执受，则以妄念缘起不能布施。若彼受施之众生能觉悟，则依如法之布施果报，施者亦得安乐。又因以「壳」等未成就之业报力，各众生于分配布施中不能得果报。以此因缘，宣说彼等受果之不尽正理。由此所述，显示出彼等善恶果报与布施分配情况，应当注意。

Gāthāsu yathāvuttaṃ mahesināti mahesinā bhagavatā ‘‘tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā’ tiādinā, idheva vā ‘‘evaṃ ce sattā jāneyyu’’ntiādinā yathāvuttaṃ, ñāṇacārena taṃ yathāvuttaṃ cittaṃ ñātanti attho. Vipākaṃ saṃvibhāgassāti saṃvibhāgassapi vipākaṃ, ko pana vādo dānassa. Yathā hoti mahapphalanti yathā so vipāko mahantaṃ phalaṃ hoti, evaṃ ime sattā yadi jāneyyunti sambandho. Vineyya maccheramalanti macchariyamalaṃ apanetvā kammaphalasaddhāya ratanattayasaddhāya ca visesato pasannena cittena yesu kilesehi ārakattā ariyesu sīlādiguṇasampannesu dinnaṃ appakampi dānaṃ mahapphalaṃ hoti, tesu yuttakālena dajjuṃ dadeyyuṃ.

语云如前所说，大德者述世尊说「即使给予三恶道众生布施，得善回向之布施」，又云「若诸众生知此理」，即内识得之理义。所谓「布施之果报者」，若谁论布施，谓为果实。譬如大果者，谓果报广大，诸众生若能知此相应关联。弃除如鱼般污浊心，依业果信心珍宝信心而生信，特别以清净心敬施于圣者诸相之中，虽为微小布施，亦得大果；应当于适当时施予。

Mahapphalabhāvakaraṇato dakkhiṇaṃ arahantīti dakkhiṇeyyā, sammāpaṭipannā, tesu dakkhiṇeyyesu. Dakkhiṇaṃ paralokaṃ saddahitvā dātabbaṃ deyyadhammaṃ yathā taṃ dānaṃ hoti mahādānaṃ, evaṃ datvā. Atha vā bahuno annaṃ datvā, kathaṃ pana annaṃ dātabbanti āha ‘‘dakkhiṇeyyesu dakkhiṇa’’nti. Ito manussattā manussattabhāvato cutā paṭisandhivasena saggaṃ gacchanti dāyakā. Kāmakāminoti kāmetabbānaṃ uḷārānaṃ devabhogānaṃ paṭiladdharūpavibhavena kammunā upagamane sādhukāritāya kāmakāmino sabbakāmasamaṅgino. Modanti yathāruci paricārentīti attho.

因具有大果报之布施故，谓之应予布施者为阿拉汉，应当善行正施予，称为应施者。于此应施者间，布施所缘为利益后世，谓之大布施。若布施众多食施，云何是食可施？因众生离去人身，续受人身，得往生天，谓施主遂生天人。欲乐者，于具体欲乐梵天等天人之福中，由业力所致，乃称彼之和悦喜乐，耽于所好，侍奉所喜之义。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释已毕。

7. Mettābhāvanāsuttavaṇṇanā七、《慈修习经》注释

§27

27. Sattame yāni kānicīti anavasesapariyādānaṃ. Opadhikāni puññakiriyavatthūnīti

第27节「为数者中所余若干」者，谓无遗漏之叙述。此外谓「业障与善法之所依」。

Tesaṃ niyamanaṃ. Tattha upadhi vuccanti khandhā, upadhissa karaṇaṃ sīlaṃ etesaṃ, upadhippayojanāni vā opadhikāni. Sampattibhave attabhāvajanakāni paṭisandhipavattivipākadāyakāni. Puññakiriyavatthūnīti puññakiriyā ca tā tesaṃ tesaṃ phalānisaṃsānaṃ vatthūni cāti puññakiriyavatthūni. Tāni pana saṅkhepato dānamayaṃ, sīlamayaṃ, bhāvanāmayanti tividhāni honti. Tattha yaṃ vattabbaṃ, taṃ parato tikanipātavaṇṇanāyaṃ āvi bhavissati. Mettāya cetovimuttiyāti mettābhāvanāvasena paṭiladdhatikacatukkajjhānasamāpattiyā. ‘‘Mettā’’ti hi vutte upacāropi labbhati appanāpi, ‘‘cetovimuttī’’ti pana vutte appanājhānameva labbhati. Tañhi nīvaraṇādipaccanīkadhammato cittassa suṭṭhu vimuttibhāvena cetovimuttīti vuccati. Kalaṃ nāgghanti soḷasinti mettābrahmavihārassa soḷasabhāgaṃ opadhikāni puññakiriyavatthūni na agghanti. Idaṃ vuttaṃ hoti – mettāya cetovimuttiyā yo vipāko, taṃ soḷasa koṭṭhāse katvā tato ekaṃ puna soḷasa koṭṭhāse katvā tattha yo ekakoṭṭhāso, na taṃ aññāni opadhikāni puññakiriyavatthūni agghantīti. Adhiggahetvāti abhibhavitvā. Bhāsateti upakkilesavisuddhiyā dippati. Tapateti tato eva anavasese paṭipakkhadhamme santapati. Virocatīti ubhayasampattiyā virocati. Mettā hi cetovimutti candālokasaṅkhātā vigatūpakkilesā juṇhā viya dippati, ātapo viya andhakāraṃ paccanīkadhamme vidhamantī tapati, osadhitārakā viya vijjotamānā virocati ca.

其调整也。所谓所依为五蕴，所依之具为戒。所谓所依所缘为所依缚，或称业障。于功德因缘生成所得，谓为善法之所依。所谓善法之所依，谓功德行为为五蕴等之所缘结果之因缘，称善法之所依。略言则有布施行、戒行、修习行三种。关于当说内容，后文于三章详论。言以慈心解脱心，谓具慈心修习引发四禅果证。言「慈」即所说之助缘，亦得安止定，言「解脱心」即安止禅那也。此中因无明等障碍而生之心得以清净称为解脱心。谓此才有十六分之慈梵行，为善法之所依，不毁损。语云「若以慈心解脱得果者，将此十六分中分出一部分，再由其一十六部分中分出一部分，彼诸分与他善法之所依不同不毁损」。谓获得即超越，谓光明显照。谓燃烧之火，即彼完整修法热诚按时修行，谓光明显照。慈心之解脱如月光照耀，灭除烦恼，以热诚如药星，明现诸行。

Seyyathāpīti opammadassanatthe nipāto. Tārakarūpānanti jotīnaṃ. Candiyāti candassa ayanti candī, tassā candiyā, pabhāya juṇhāyāti attho. Vassānanti vassānaṃ bahuvasena laddhavohārassa utuno. Pacchime māseti kattikamāse. Saradasamayeti saradakāle. Assayujakattikamāsā hi loke ‘‘saradautū’’ti vuccanti. Viddheti ubbiddhe, meghavigamena dūrībhūteti attho. Tenevāha ‘‘vigatavalāhake’’ti. Deveti ākāse. Nabhaṃ abbhussakkamānoti udayaṭṭhānato ākāsaṃ ullaṅghanto. Tamagatanti tamaṃ. Abhivihaccāti abhihantvā vidhamitvā. Osadhitārakāti ussannā pabhā etāya dhīyati, osadhīnaṃ vā anubalappadāyikattā osadhīti laddhanāmā tārakā.

所谓明星，为了表示光明而设的名称。月亮被称为月，为月的缘故，称为“月光”，意指其光辉明亮。雨季称为雨季，是因为多雨的缘故。冬季为卡蒂卡月。秋季为秋天时节。因秋季处于卡蒂卡月和乌帕卡蒂卡月之间，故世人称之为“秋季节”。“消散”是指云消散远离的意思，因此称为“无云”。“天”指空间。升起天空者，意为从出现场所飞跃上空。黑暗称为黑暗。毕伏行者意为驱散、消灭。“药星”指散发光明，能帮助药物发力的星辰，被称为药星。

Etthāha – kasmā pana bhagavatā samānepi opadhikabhāve mettā itarehi opadhikapuññehi visesetvā vuttāti? Vuccate – seṭṭhaṭṭhena niddosabhāvena ca sattesu suppaṭipattibhāvato. Seṭṭhā hi ete vihārā, sabbasattesu sammāpaṭipattibhūtāni yadidaṃ mettājhānāni. Yathā ca brahmāno niddosacittā viharanti, evaṃ etehi samannāgatā yogino brahmasamāva hutvā viharanti. Tathā hime ‘‘brahmavihārā’’ti vuccanti. Iti seṭṭhaṭṭhena niddosabhāvena ca sattesu suppaṭipattibhāvato mettāva itarehi opadhikapuññehi visesetvā vuttā.

此处说：为何世尊在平等无差的境界中，将慈心特别称扬，胜过其他布施等功德呢？这是因为其住持的善心清净无染且善巧圆满。慈心分别较上者，诸住处皆能圆满正行，故此称为慈心禅定。犹如梵天皆无瞋恚之心，瑜伽者住于此等禅定，称为梵住。由此，该禅定名为“梵住行”。因此，慈心以其无瞋智德及普摄众生之功德，在功德上胜过诸布施等德而受特别强调。

Evampi kasmā mettāva evaṃ visesetvā vuttā? Itaresaṃ brahmavihārānaṃ adhiṭṭhānabhāvato dānādīnaṃ sabbesaṃ kalyāṇadhammānaṃ paripūrikattā ca. Ayañhi sattesu hitākārappavattilakkhaṇā mettā, hitūpasaṃhārasā, āghātavinayapaccupaṭṭhānā. Yadi anodhiso bhāvitā bahulīkatā, atha sukheneva karuṇādibhāvanā sampajjantīti mettā itaresaṃ brahmavihārānaṃ adhiṭṭhānaṃ. Tathā hi sattesu hitajjhāsayatāya sati nesaṃ dukkhāsahanatā, sampattivisesānaṃ ciraṭṭhitikāmatā, pakkhapātābhāvena sabbattha samappavattacittatā ca sukheneva ijjhanti. Evañca sakalalokahitasukhavidhānādhimuttā mahābodhisattā ‘‘imassa dātabbaṃ, imassa na dātabba’’nti uttamavicayavasena vibhāgaṃ akatvā sabbasattānaṃ niravasesasukhanidānaṃ dānaṃ denti, hitasukhatthameva nesaṃ sīlaṃ samādiyanti, sīlaparipūraṇatthaṃ nekkhammaṃ bhajanti, tesaṃ hitasukhesu asammohatthāya paññaṃ pariyodapenti, hitasukhābhivaḍḍhanatthameva daḷhaṃ vīriyamārabhanti, uttamavīriyavasena vīrabhāvaṃ pattāpi sattānaṃ nānappakāraṃ hitajjhāsayeneva aparādhaṃ khamanti, ‘‘idaṃ vo dassāma, karissāmā’’tiādinā kataṃ paṭiññātaṃ na visaṃvādenti, tesaṃ hitasukhāyeva acalādhiṭṭhānā honti. Tesu acalāya mettāya pubbakārino hitajjhāsayeneva nesaṃ vippakāre udāsīnā honti, pubbakāritāyapi na paccupakāramāsisantīti. Evaṃ te pāramiyo pūretvā yāva dasabalacatu-vesārajja-chaasādhāraṇañāṇa-aṭṭhārasāveṇikabuddhadhammappabhede sabbepi kalyāṇadhamme paripūrenti. Evaṃ dānādīnaṃ sabbesaṃ kalyāṇadhammānaṃ pāripūrikā mettāti ca imassa visesassa dassanatthaṃ sā itarehi visesetvā vuttā.

为何慈心被如是特别分别称扬？乃因其较其他梵住禅定更具坚定的所依，圆满诸善法如布施等。它是众生利益的根本，是利益集聚与破除侵害的护卫。如慈心生起得力，则因众生利益念，灭却其痛苦难忍及各种失调，长期住于安乐及离散染心之乐中。由此，具大慈心之大菩萨，明辨诸法，断除执取，利益一切众生，护持戒律，施行出离，增长智慧，精勤不懈，秉持勇猛，宽恕众生过失，常以“我等为汝等示现、作事”为发心言，坚固不生异议，恒住于利益乐境中。在此坚固慈心之中，施作者对先行利益念不生反感，也不对先行利益作报。因此，他们成就十种波罗蜜、四十八种由缘佛法，而圆满一切善法。如此慈心乃诸布施等善法之完成，故特别称扬。

Apica mettāya itarehi opadhikapuññehi mahānubhāvatā velāmasuttena dīpetabbā. Tattha hi yathā nāma mahatā velāmassa dānato ekassa sotāpannassa dānaṃ mahapphalataraṃ vuttaṃ, evaṃ sotāpannasatato ekassa sakadāgāmissa dānaṃ…pe… paccekabuddhasatato bhagavato, tatopi buddhappamukhassa saṅghassa dānaṃ, tatopi cātuddisassa saṅghassa vihāradānaṃ, tatopi saraṇagamanaṃ, tatopi sīlasamādānaṃ, tatopi gaddūhanamattaṃ kālaṃ mettābhāvanā mahapphalatarā vuttā. Yathāha –

此外，以慈心禅定高于他布施之功德，这点应由《威拉摩经》证显。经中言，大威拉摩布施甚至超过声闻初果布施；声闻初果布施又胜于独觉；独觉布施胜于出世导师；导师及四方僧团托钵布施，护持庇护，持守戒律及修习，乃至抽取睡眠时间修持慈心禅定，亦被称为非常殊胜之功德。其文云：

‘‘Yaṃ gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ. Yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ. Yo ca sataṃ diṭṭhisampannaṃ bhojeyya…pe… surāmerayamajjappamādaṭṭhānā veramaṇiṃ. Yo ca antamaso gaddūhanamattampi mettacittaṃ bhāveyya, idaṃ tato mahapphalatara’’nti (a. ni. 9.20).

‘若有居士布施，婆罗门如是大布施。若持有正确净见，则功德更广。若持有百倍正确净见者……不饮酒、不贪、不惧、不妄语。若晚上仅以少许睡眠修慈心，则功德尤大。’（《长部·念处经》）

Mahaggatapuññabhāvena panassā parittapuññato sātisayatāya vattabbameva natthi. Vuttañhetaṃ ‘‘yaṃ pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhatī’’ti (dī. ni. 1.556; saṃ. ni. 4.360). Kāmāvacarakammañhi pamāṇakataṃ nāma, mahaggatakammaṃ pana pamāṇaṃ atikkamitvā odhisakānodhisakapharaṇavasena vaḍḍhitvā katattā appamāṇakataṃ nāma. Kāmāvacarakammaṃ tassa mahaggatakammassa antarā laggituṃ vā taṃ kammaṃ abhibhavitvā attano vipākassa okāsaṃ gahetvā ṭhātuṃ vā na sakkoti, atha kho mahaggatakammameva taṃ parittakammaṃ mahogho viya parittaṃ udakaṃ abhibhavitvā attano okāsaṃ gahetvā tiṭṭhati, tassa vipākaṃ paṭibāhitvā sayameva brahmasahabyataṃ upanetīti ayañhi tassa atthoti.

说大功德超过保护功德及贪欲修行之说，不可同日而语。所谓保护功德者，是指受限的行为；大功德则超越限制，除去贪嗔等烦恼施行，力量无量，故称为无限功德。受限行为不足以抗拒恶业，而大功德如广泛的河水，能守护自身，承受业力果报。故此即使受到果报，大功德修持者亦能安住，进入梵天同伴之境，是此义也。

Gāthāsu yoti yo koci gahaṭṭho vā pabbajito vā. Mettanti mettājhānaṃ. Appamāṇanti bhāvanāvasena ārammaṇavasena ca appamāṇaṃ. Asubhabhāvanādayo viya hi ārammaṇe ekadesaggahaṇaṃ akatvā anavasesapharaṇavasena anodhisopharaṇavasena ca appamāṇārammaṇatāya paguṇabhāvanāvasena appamāṇaṃ. Tanū saṃyojanā hontīti mettājhānaṃ pādakaṃ katvā sammasitvā heṭṭhime ariyamagge adhigacchantassa sukheneva paṭighasaṃyojanādayo pahīyamānā tanū honti. Tenāha ‘‘passato upadhikkhaya’’nti. ‘‘Upadhikkhayo’’ti hi nibbānaṃ vuccati. Tañcassa sacchikiriyābhisamayavasena maggañāṇena passati. Atha vā tanū saṃyojanā hontīti mettājhānapadaṭṭhānāya vipassanāya anukkamena upadhikkhayasaṅkhātaṃ arahattaṃ patvā taṃ passato pageva dasapi saṃyojanā tanū honti, pahīyantīti attho. Atha vā tanū saṃyojanā hontīti paṭigho ceva paṭighasampayuttasaṃyojanā ca tanukā honti. Passato upadhikkhayanti tesaṃyeva kilesūpadhīnaṃ khayasaṅkhātaṃ mettaṃ adhigamavasena passanta ssāti evamettha attho daṭṭhabbo.

在颂歌中，无论是家居者还是出家者，对其所修习的慈心禅定皆称之为无限广大的慈心。所谓无限，是指借由修习法的力量及其起因，即依止而生的力量皆无有边际。如同非善心的修习等在依止层面上，虽未全然断除一切为所缠的缚结，却借由无剩余的回避及为断除之作用而成就了无限依止之故，此乃善增长之修习默契。具细微纤弱之束缚已破，称为慈心禅定的基石，精通此谛理行者，除却诸苦缚结，修成正道后，必得安乐。故称「已见灭患」。所谓「灭患」，即涅槃。见此法实证心得，借道识达见涅槃。又有「细微缚结犹存」者，是指依慈心禅定之正念而依止于内观观察的阿拉汉，虽获阿拉汉果，然仍存少数缚结的残迹，然见者仍称已灭，谓其缚结正逐渐消没而已。再者，若说「纤细缚结存」，是指嗔恨等由结缚与缠累组构的缚结虽细小，仍犹有残余。称「已见灭患」者，乃见这些烦恼缠累之破灭。是以此义当受理解。

Evaṃ kilesappahānaṃ nibbānādhigamañca mettābhāvanāya sikhāppattamānisaṃsaṃ dassetvā idāni aññe ānisaṃse dassetuṃ ‘‘ekampi ce’’tiādimāha. Tattha aduṭṭhacittoti mettābalena suṭṭhu vikkhambhitabyāpādatāya byāpādena adūsitacitto. Mettāyatīti hitapharaṇavasena mettaṃ karoti. Kusaloti atisayena kusalavā mahāpuñño, paṭighādianatthavigamena vo. Khemī tenāti tena mettāyitena. Sabbe ca pāṇeti casaddo byatireke. Manasānukampanti cittena anukampanto. Idaṃ vuttaṃ hoti – ekasattavisayāpi tāva mettā mahākusalarāsi, sabbe pana pāṇe attano piyaputtaṃ viya hitapharaṇena manasā anukampanto pahūtaṃ bahuṃ anappakaṃ apariyantaṃ catusaṭṭhimahākappepi attano vipākappabandhaṃ pavattetuṃ samatthaṃ uḷārapuññaṃ ariyo parisuddhacitto puggalo pakaroti nipphādeti.

如是，诸烦恼之断灭及涅槃的达成，皆由慈心修习得以成就。若称慈心为此功德之因，亦谓「唯其一」等。此中所谓心不善者，是指心因慈力所感调伏，而不为嗔恨所染污。慈心者，即以利益为其施行目的之修习。所谓善者，乃广大神通善德者，大功德者。所谓稳固，即因远离触犯如嗔恨等而得到保障。以此故称之。并称「慈行者」。普遍众生，即诸音声之他人。心生悲愍，即以心念产生悲愍者。此说称：「仅于一切行业，虽只有一念慈悲纯善，积聚大善德之人，遍及四十六大劫，经其善报皆能消灭，可为纯洁圣者，证圣洁心之人也。」

Sattasaṇḍanti sattasaṅkhātena saṇḍena samannāgataṃ bharitaṃ, sattehi aviraḷaṃ ākiṇṇamanussanti attho. Vijitvāti adaṇḍena asatthena dhammeneva vijinitvā. Rājisayoti isisadisā dhammikarājāno. Yajamānāti dānāni dadamānā. Anupariyagāti vicariṃsu.

「生存聚合」者，谓由种种聚合而成，聚合为具足之诸堪能，具足其感受聚合者。众生则谓被不间断侵扰或缠绕之人类。所谓胜利者，指以无刑具正法为具足而获胜。所谓国君，指领有诸国之善主。所谓护施者，乃慷慨给予布施者。所谓来往者，是指于国中流动周旋之民众。

Assamedhantiādīsu porāṇakarājakāle kira sassamedhaṃ, purisamedhaṃ, sammāpāsaṃ, vācāpeyyanti cattāri saṅgahavatthūni ahesuṃ, yehi rājāno lokaṃ saṅgaṇhiṃsu. Tattha nipphannasassato dasamabhāgaggahaṇaṃ sassamedhaṃ nāma, sassasampādane, medhāvitāti attho. Mahāyodhānaṃ chamāsikaṃ bhattavetanānuppadānaṃ purisamedhaṃ nāma, purisasaṅgaṇhane medhāvitāti attho. Daliddamanussānaṃ potthake lekhaṃ gahetvā tīṇi vassāni vinā vaḍḍhiyā sahassadvisahassamattadhanānuppadānaṃ sammāpāsaṃ nāma. Tañhi sammā manusse pāseti hadaye bandhitvā viya ṭhapeti, tasmā ‘‘sammāpāsa’’nti vuccati. ‘‘Tāta mātulā’’tiādinā pana saṇhavācāya saṅgahaṇaṃ vācāpeyyaṃ nāma, peyyavajjaṃ piyavācatāti attho. Evaṃ catūhi saṅgahavatthūhi saṅgahitaṃ raṭṭhaṃ iddhañceva hoti phītañca pahūtaannapānaṃ khemaṃ nirabbudaṃ. Manussā mudā modamānā ure putte naccentā apārutagharā viharanti . Idaṃ gharadvāresu aggaḷānaṃ abhāvato ‘‘niraggaḷa’’nti vuccati. Ayaṃ porāṇikā paveṇi, ayaṃ porāṇikā pakati.

「百草米」等物，于古王世时，有名为草米、男子米、适当束缚、言语聚积四种聚合财物，王者以此聚集天下众财。所谓「最终草米」者，为十份聚集之草米，以草米饲养，具智慧者使其成熟。所谓「巨大军阵米」乃为施舍食用之男子米，王者以此集合人众，具智慧者也。对于贫苦人，以一册记录三年不增的千至两千资金，称为「适当束缚」，以此正当方式束缚人心，犹紧系心中。故称「适当束缚」。以「父兄」等合声称为言语聚集，谓亲切言语集合，谓为诚信悦耳合聚。如是以四聚合团结一国，成就神通且肥饶，粮食充足安稳未受破坏。人皆欢悦喜乐，父母及子女共舞，共处无城府遮蔽之所，谓「无牢城」。此谓古典产业，谓古代国政。

Aparabhāge pana okkākarājakāle brāhmaṇā imāni cattāri saṅgahavatthūni imañca raṭṭhasampattiṃ parivattentā uddhammūlaṃ katvā assamedhaṃ purisamedhantiādike pañca yaññe nāma akaṃsu. Vuttañhetaṃ bhagavatā brāhmaṇadhammiyasutte –

至于后来，佛滅后诸国亡君时代，婆罗门们以四聚合之法，并以此国土资产为基础，举行五种祭典。吾人于婆罗门法语录中见世尊所言——

‘‘Tesaṃ āsi vipallāso, disvāna aṇuto aṇuṃ…pe….

「彼等陷于误解，采纳细小...（以下略）

‘‘Te tattha mante ganthetvā, okkākaṃ tadupāgamu’’nti. (su. ni. 301-304);

“他们在那里完成仪式后，就归来向他报告。”（修订本·尼柯耶第301-304节）

Tattha assamettha medhanti bādhentīti assamedho. Dvīhi pariyaññehi yajitabbassa ekavīsatiyūpassa ekasmiṃ pacchimadivase eva sattanavutipañcapasusataghātabhīsanassa ṭhapetvā bhūmiñca purise ca avasesasabbavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Purisamettha medhanti bādhentīti purisamedho. Catūhi pariyaññehi yajitabbassa saddhiṃbhūmiyā assamedhe vuttavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Sammamettha pāsanti khipantīti sammāpāso. Yugacchiggaḷe pavesanadaṇḍakasaṅkhātaṃ sammaṃ khipitvā tassa patitokāse vediṃ katvā saṃhārimehi yūpādīhi sarassatinadiyā nimuggokāsato pabhuti paṭilomaṃ gacchantena yajitabbassa satrayāgassetaṃ adhivacanaṃ vājamettha pivantīti vājapeyyo. Ekena pariyaññena sattarasahi pasūhi yajitabbassa beḷuvayūpassa sattarasakadakkhiṇassa yaññassetaṃ adhivacanaṃ. Natthi ettha aggaḷoti niraggaḷo. Navahi pariyaññehi yajitabbassa saddhiṃ bhūmiyā purisehi ca assamedhe vuttavibhavadakkhiṇassa sabbamedhapariyāyanāmassa assamedhavikappassetaṃ adhivacanaṃ.

“那里有用牛祭祀时用到的牛具。”意谓祭祀用牛具。在两个礼仪步骤中，祈祷者在第二十一日的一个下午，恰放置了七十头五牲牛的笼厩，连同土地和人等全部相关的献祭用财物。所谓“用人之具”是指为人所制的祭具。在四个仪式阶段联合使用，祭祀牛具与土地权属的下赠礼（给予部分财物）合用时，称为“牛具祭”。“合适者而绑，快速束缚”即“正确索束”。在同伴猎获时以捕兽叉入场，正确套上绳索，并挖出洞穴，使套绳端下沉入水流，以防获物反向挣脱，名为“仪礼之网”。在饮用祭礼酒时，称为“饮礼酒”。以一个仪式步骤中十七头牲畜，及献给沙地的十七份下赠礼，称“七种祭礼”。无此箭侠者，称为“无箭侠”者。在九个阶段混合使用，集体地连同人等，与牛具祭合称全集祭，并记作“牛具祭理议”。

Candappabhāti candappabhāya. Tāragaṇāva sabbeti yathā sabbepi tārāgaṇā candimasobhāya soḷasimpi kalaṃ nāgghanti, evaṃ te assamedhādayo yaññā mettacittassa vuttalakkhaṇena subhāvitassa soḷasimpi kalaṃ nānubhavanti, na pāpuṇanti, nāgghantīti attho.

“月光如白昼明亮。”月群星聚集宛如整体，犹如所有星辰共聚于月光辉映中，即使十六个时段也不会暗灭。类比此，祭祀用牛群诸仪，因发自慈心之功德而显现光辉，影响同样不会在十六时段内消退、失效或减弱。

Idāni aparepi diṭṭhadhammikasamparāyike mettābhāvanāya ānisaṃse dassetuṃ ‘‘yo na hantī’’tiādi vuttaṃ. Tattha yoti mettābrahmavihārabhāvanānuyutto puggalo. Na hantīti teneva mettābhāvanānubhāvena dūravikkhambhitabyāpādatāya na kañci sattaṃ hiṃsati, leḍḍudaṇḍādīhi na vibādhati vā. Na ghātetīti paraṃ samādapetvā na satte hanāpeti na vibādhāpeti ca. Na jinātīti sārambhaviggāhikakathādivasena na kañci jināti sārambhasseva abhāvato, jānikaraṇavasena vā aḍḍakaraṇādinā na kañci jināti. Na jāpayeti parepi payojetvā paresaṃ dhanajāniṃ na kārāpeyya. Mettaṃsoti mettāmayacittakoṭṭhāso, mettāya vā aṃso avijahanaṭṭhena avayavabhūtoti mettaṃso. Sabbabhūtesūti sabbasattesu. Tato eva veraṃ tassa na kenacīti akusalaveraṃ tassa kenacipi kāraṇena natthi, puggalaverasaṅkhāto virodho kenaci purisena saddhiṃ tassa mettāvihārissa natthīti.

“现在请看另一处对亲身见闻的慈行修持之因缘的说明：‘不杀生者’等言。此处所指者，乃持守慈行禅住之人。所谓‘不杀生’，即遵守慈行修习的身心影响，使其远离攻击性，决不伤害众生，亦不以刀杖等器具虐害。所谓‘不杀害’，进而涵盖意愿进入定境后，不对众生施加杀伤、伤害或阻碍。‘不降伏’则指不以驯服技巧与谎言骗取他人，无制造起始事由的杀害。再者‘不使不育’即不为他人挤奶或夺取财物。‘慈心部分’意指由慈念所组成之心理组分，或根据慈心修习所生。‘诸法众生’涵盖一切有情众生，因此其慈念恰能无害无怨。由此知其不存任何恶意，且无缘由引发不善之恨，与他人不合，不存敌对，与同修慈行者无争执。”

Evametasmiṃ ekakanipāte paṭipāṭiyā terasasu suttesu sikkhāsuttadvaye cāti pannarasasu suttesu vivaṭṭaṃ kathitaṃ, nīvaraṇasuttaṃ saṃyojanasuttaṃ appamādasuttaṃ aṭṭhisañcayasuttanti etesu catūsu suttesu vaṭṭavivaṭṭaṃ kathitaṃ. Itaresu pana vaṭṭameva kathitanti.

“于此单一部类中，有系统地讲解了十三部散文讲法内共十五篇修学经文中的两部。此外，分别详细说了障碍经、结缚经、勤勉经、八集经中的四篇讲解隐微详尽。其他篇章仅简略提及。”

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