4. Catukkanipāto · 4. 四集义注

535 段 · CSCD 巴利原典

3. Tikanipāto三集

1. Paṭhamavaggo

1. 第一品

1. Mūlasuttavaṇṇanā一、根经注释

§50

50. Tikanipātassa paṭhame tīṇīti gaṇanaparicchedo. Imānīti abhimukhīkaraṇaṃ. Akusalamūlānīti paricchinnadhammanidassanaṃ. Tattha akusalāni ca tāni mūlāni cāti akusalamūlāni. Atha vā akusalānaṃ hetupaccayapabhavajanakasamuṭṭhāpakanibbattakaṭṭhena mūlāni cāti akusalamūlāni, akusaladhammānaṃ kāraṇānīti attho. Kāraṇañhi yathā hinoti etasmā phalaṃ pavattatīti hetu, paṭicca etasmā etīti paccayo, pabhavati etasmāti pabhavo, attano phalaṃ janetīti janakaṃ, samuṭṭhāpetīti samuṭṭhāpakaṃ, nibbattetīti nibbattakanti ca vuccati. Evaṃ patiṭṭhaṭṭhena mūlanti, tasmā akusalamūlānīti akusalānaṃ suppatiṭṭhitabhāvasādhanāni, kāraṇānīti vuttaṃ hoti.

五十、三分法第一部分，谓三者之数目细目。此中“今者”意指示现前之事。“不善根本”者，示断绝事相。此所谓不善及其根本者也。或者谓不善之根本，乃由因缘果生、起源、发动、引发、产生、导致所成之根本，义为不善事因。因者即能引起果报者也。果报谓结果现行，乃因之果。生成谓生起，生育，产生。发动谓使……发生，使……行动。涅槃谓结束，止灭。由此可见，所谓根本，乃建立不善之坚定基础。故说不善根本者，实为促成不善诸因之根。

Keci pana ‘‘sāliādīnaṃ sālibījādīni viya maṇippabhādīnaṃ maṇivaṇṇādayo viya ca akusalānaṃ akusalabhāvasādhako lobhādīnaṃ mūlaṭṭho’’ti vadanti. Evaṃ sante akusalacittasamuṭṭhānarūpesu tesaṃ hetupaccayabhāvo na siyā. Na hi tāni tesaṃ akusalabhāvaṃ sādhenti, na ca paccayā na honti. Vuttañhetaṃ –

有些人说：“如同稻米等之稻种，宝石等之色彩，亦如不善诸根本，贪欲等为根基。”由此可知，在不善心之发起形态中，其因缘果生之性质并无此类相应之因。实因不促进不善状态，亦非因缘。故有教言：

‘‘Hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti (paṭṭhā. 1.paccayaniddesa.1).

“因者乃与因相联系法则，以及其诸发生体，因之因缘也。”（见《因缘论》第一章因缘释义第一句）

Ahetukassa ca mohassa akusalabhāvo na siyā akusalabhāvasādhakassa mūlantarassa abhāvato. Athāpi siyā lobhādīnaṃ sabhāvasiddho akusalādibhāvo, taṃsampayuttānaṃ pana lobhādipaṭibaddhoti. Evampi yathā lobhādīnaṃ, evaṃ alobhādīnampi sabhāvasiddho kusalādibhāvoti alobhādayo kusalā eva siyuṃ, na abyākatā, na ca honti. Tasmā yathā sampayuttesu, evaṃ mūlesupi kusalādibhāvo pariyesitabbo. Yonisomanasikārādiko viya hi kusalabhāvassa, ayonisomanasikārādiko akusalabhāvassa kāraṇanti gahetabbaṃ. Evaṃ akusalabhāvasādhanavasena lobhādīnaṃ mūlaṭṭhaṃ aggahetvā suppatiṭṭhitabhāvasādhanavasena gayhamāne na koci doso. Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, heturahitā pana tilabījakādisevālā viya na suppatiṭṭhitāti hetuādiatthena akusalānaṃ upakārakattā mūlānīti akusalamūlāni. Yasmā pana mūlena mutto akusalacittuppādo natthi, tasmā tīhi mūlehi sabbo akusalarāsi pariyādiyitvā dassitoti daṭṭhabbaṃ.

无因者、如痴迷等，不具不善之性，因无不善性质之根基故。然则，贪欲等虽为固有之不善性，然其随附之属则为贪欲所缚。犹如贪欲者，非贪者亦固有善性，诸无贪者亦为善。非无法定，亦非无实所。故如存在之相联系者，亦当探究其根之善性。犹如明智思虑等为善之因，误思虑等为不善之因，法当取之。以此促成不善性之性质，弃除贪欲等根基，凭借坚固之稳固善性基础培育，无有过咎。因缘成立则万法如茂盛之大树根基牢固，因亦存，则如遭遗弃之微细种子不得确立。由此见不善促成之根基，因其辅助不善，故为不善诸根基。且根一去则无不善心产生，当以三根遍查以显示全体不善根本之类别，方可显现。

Tāni akusalamūlāni sarūpato dassetuṃ ‘‘lobho akusalamūla’’ntiādi vuttaṃ. Tattha lobhādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Tattha pana tatiyamaggavajjhā lobhādayo āgatā, idha pana anavasesāti ayameva viseso.

欲贪等为不善根，文中如此宣说。对欲贪等所述者，于下文已有论述。在第三条约束中，欲贪等自入手，于此处则称为终结之特别因缘。

Gāthāyaṃ pāpacetasanti akusaladhammasamāyogato lāmakacittaṃ. Hiṃsantīti attano pavattikkhaṇe āyatiṃ vipākakkhaṇe ca vibādhenti. Attasambhūtāti attani jātā. Tacasāranti gaṇṭhitaṃ, veḷunti attho. Samphalanti attano phalaṃ. Idaṃ vuttaṃ hoti – khadirasīsapādayo viya antosāro ahutvā bahisāratāya tacasāranti laddhanāmaṃ veḷuādiṃ yathā attasambhūtameva phalaṃ hiṃsati vināseti, evameva anto sīlādisārarahitaṃ lāmakacittaṃ puggalaṃ attasambhūtāyeva lobhādayo vināsentīti.

在这偈中，“恶心”者，指的是不善法的集会，心意软弱懈怠。因为在其生起时和果报时，都为妨害。所谓“自生”，即自身所生。所谓“该死”，意为如同结块、牢固。所谓“结实”，是自心果报充分显现。这句话的意思是：如同柯桂树的根部被拔除、内在腐烂而外部发臭般，所谓“该死”者，拔除了名为皮毛的外壳，正像皮毛般的果实，实质上破坏、毁灭其自身；同样地，内在无戒如等无实体而软弱懈怠的心人，其自生的贪嗔等不善法必定毁灭其自身。

Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释完毕。

2. Dhātusuttavaṇṇanā二、界经注释

§51

51. Dutiye dhātuyoti attano phalassa sabhāvassa ca dhāraṇaṭṭhena dhātuyo. Yañcettha phalanibbattakaṃ, taṃ attano phalassa sabhāvassa ca, itaraṃ sabhāvasseva dhāraṇaṭṭhena dhātu. Rūpadhātūti rūpabhavo. Dhātuyā āgataṭṭhāne bhavena paricchinditabbaṃ, bhavassa āgataṭṭhāne dhātuyā paricchinditabbanti idha bhavena paricchedo kathito. Tasmā –

第五十一：所谓第二界，即指自身果报的本性及其所依持的界。若其中包含使果报生起的，则此即是自身果报的本性，若属他性则为他界。所谓色界界，即色生。界于色者应依于生而断，生于界者应依于界而断，此处指断生界故云。

‘‘Katame dhammā rūpāvacarā? Heṭṭhato brahmalokaṃ pariyantaṃ karitvā uparito akaniṭṭhe deve anto karitvā etthāvacarā ettha pariyāpannā khandhadhātuāyatanā, ime dhammā rūpāvacarā’’ti (dha. sa. 1289) –

“云何为色界境？自下至梵天以上至六欲天以下，诸天之外所造诸色界及其包围之蕴界、界处，此等法即名色界境”（《大集异部》1289页）

Evaṃ vuttā rūpāvacaradhammā rūpadhātu. Arūpadhātūti arūpabhavo. Idhāpi bhavena paricchedo kathitoti –

如此说者，色界境法即色界。所谓无色界境，即无色生。此处亦论断生故云。

‘‘Katame dhammā arūpāvacarā? Heṭṭhato ākāsānañcāyatanūpage deve anto karitvā, uparito nevasaññānāsaññāyatanūpage deve anto karitvā, etthāvacarā ettha pariyāpannā khandhadhātuāyatanā, ime dhammā arūpāvacarā’’ti (dha. sa. 1291) –

“云何为无色界境？自下至空无边处天以上，诸天之外所造无色界，及其包围之蕴界、界处，此等法即名无色界境”（《大集异部》1291页）

Evaṃ vuttā arūpāvacaradhammā arūpadhātu. Nirodhadhātūti nibbānaṃ veditabbaṃ.

如此说者，无色界境法即无色界。所谓灭界，即应知为涅槃。

Aparo nayo – rūpasahitā, rūpapaṭibaddhā, dhammappavatti rūpadhātu, pañcavokārabhavo, ekavokārabhavo ca, tena sakalo kāmabhavo rūpabhavo ca saṅgahito. Rūparahitā dhammappavatti arūpadhātu, catuvokārabhavo, tena arūpabhavo saṅgahito. Iti dvīhi padehi tayo bhavā sabbā saṃsārappavatti dassitā. Tatiyapadena pana asaṅkhatadhātuyeva saṅgahitāti maggaphalāni idha tikavinimuttadhammā nāma jātā. Keci pana ‘‘rūpadhātūti rūpasabhāvā dhammā, arūpadhātūti arūpasabhāvā dhammāti padadvayena anavasesato pañcakkhandhā gahitā’’ti. ‘‘Rūpataṇhāya visayabhūtā dhammā rūpadhātu, arūpataṇhāya visayabhūtā arūpadhātū’’ti ca vadanti, taṃ sabbaṃ idha nādhippetaṃ. Tasmā vuttanayeneva attho veditabbo.

他者两种存在，即带有色法的存在，为与色相联系的存在，属于法流转的色界；又有五种变流存在和一种单变流存在，因而整体包括欲界和色界的存在。无色法流转的存在属于无色界，有四种变流存在，因而整体聚合为无色界。如此用两种说法，将三种存在作为全部轮回流转显明。第三种说法则是将无余涅槃界亦纳入，即所谓道果三果解脱法门所摄。又有人说：「色界者，即以色法为本性的法；无色界者，以无色法为本性的法。」以此两词无法穷尽，五蕴尽皆包含其中。又言：「以色渴望为境的法是色界；以无色渴望为境的法是无色界。」以上皆是此处所表意，因此当以此说著解其义。

Gāthāsu rūpadhātuṃ pariññāyāti rūpapaṭibaddhadhammapavattiṃ ñātapariññādīhi tīhi pariññāhi parijānitvā. Āruppesu asaṇṭhitāti arūpāvacaradhammesu bhavarāgavasena bhavadiṭṭhivasena ca na patiṭṭhitā anallīnā. ‘‘Arūpesu asaṇṭhitā’’ti ca paṭhanti, so eva attho. Ettāvatā tebhūmakadhammānaṃ pariññā vuttā. Nirodhe ye vimuccantīti ye nibbāne ārammaṇabhūte aggamaggaphalavasena samucchedapaṭippassaddhīhi anavasesakilesato vimuccanti. Te janā maccuhāyinoti te khīṇāsavajanā maraṇaṃ samatītā.

经偈中说的色界，是指与色相联系的法流转，凭三种智（亲缘智等）而知晓。无色界的『无稳定』，是指自在无色法中不存在心爱与见爱，即无执着所在。读作『无色界无稳定』即是此意。此处仅讲述三界法土之智。所谓断灭者，指在涅槃上生起、具正道果智慧、无余烦恼而证得解脱的圣者。他们称为『灭尽者』，即已越过生死，灭绝烦恼之人。

Evaṃ dhātuttayasamatikkamena amatādhigamaṃ dassetvā ‘‘ayañca paṭipadā mayā gatamaggo ca tumhākaṃ dassito’’ti tattha nesaṃ ussāhaṃ janento dutiyaṃ gāthamāha. Tattha kāyenāti nāmakāyena maggaphalehi. Phusayitvāti patvā. Nirūpadhinti khandhādisabbūpadhirahitaṃ. Upadhippaṭinissagganti tesaṃyeva ca upadhīnaṃ paṭinissajjanakāraṇaṃ. Nibbānassa hi maggañāṇena sacchikiriyāya sabbe upadhayo paṭinissaṭṭhā hontīti taṃ tesaṃ paṭinissajjanakāraṇaṃ. Sacchikatvāti kālena kālaṃ phalasamāpattisamāpajjanena attapaccakkhaṃ katvā anāsavo sammāsambuddho tameva asokaṃ virajaṃ nibbānapadaṃ deseti. Tasmā tadadhigamāya ussukkaṃ kātabbanti.

由此超越三界法界而得无死智慧示现后，世尊言：「这般修行与我所达成的正道果，均为你们示现。」彼时于此产生第二偈为激励。其所称『身』者，乃名色等诸受法之果相。所谓『堕落』为弃捐。『无堕落』（无依附）则指一切烦恼束缚之堕落皆已舍弃。涅槃因正道之知见得以实现，束缚悉被摒除，非余缘所着，乃束缚本身的舍弃。因此须勤行于此正道果之得。

Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。

3. Paṭhamavedanāsuttavaṇṇanā三、第一受经注释

§52

52. Tatiye vedanāti ārammaṇarasaṃ vediyanti anubhavantīti vedanā. Tā vibhāgato dassetuṃ ‘‘sukhā vedanā’’tiādi vuttaṃ. Tattha sukha-saddo atthuddhāravasena heṭṭhā vuttoyeva. Dukkha-saddo pana ‘‘jātipi dukkhā’’tiādīsu (dī. ni. 2.387; vibha. 190) dukkhavatthusmiṃ āgato. ‘‘Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) dukkhārammaṇe. ‘‘Dukkho pāpassa uccayo’’tiādīsu (dha. pa. 117) dukkhapaccaye. ‘‘Yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ, yāva dukkhā nirayā’’tiādīsu (ma. ni. 3.250) dukkhapaccayaṭṭhāne. ‘‘Sukhassa ca pahānā dukkhassa ca pahānā’’tiādīsu (dī. ni. 1.232; dha. sa. 165) dukkhavedanāyaṃ. Idhāpi dukkhavedanāyameva.

第五十二：第三受是谓感受入境体验，即感受。为显明其分别，谓有『乐受』等。此处乐字以本义表示下位，苦字则引入『生苦』等诸处作为苦的内涵。正如文中言：『色是苦，苦之所生，苦之流露』（苦缘）、『苦乃恶之根源』（苦因），『苦是无法用言语轻易得受的，直至苦身所感之地狱』（苦缘所立处），及『舍乐舍苦受』（苦受说价中）等。这里特别指苦受。

Vacanatthato pana sukhayatīti sukhā. Dukkhayatīti dukkhā. Na dukkhā na sukhāti adukkhamasukhā, makāro padasandhivasena vutto. Tāsu iṭṭhānubhavanalakkhaṇā sukhā, aniṭṭhānubhavanalakkhaṇā dukkhā, ubhayaviparītānubhavanalakkhaṇā adukkhamasukhā. Tasmā sukhadukkhavedanānaṃ uppatti pākaṭā, na adukkhamasukhāya. Yadā hi sukhaṃ uppajjati, sakalasarīraṃ bhentaṃ maddantaṃ pharamānaṃ satadhotasappiṃ khādāpentaṃ viya, satapākatelaṃ makkhentaṃ viya, ghaṭasahassena pariḷāhaṃ nibbāpayamānaṃ viya ca ‘‘aho sukhaṃ, aho sukha’’nti vācaṃ nicchārayamānameva uppajjati. Yadā dukkhaṃ uppajjati, sakalasarīraṃ khobhentaṃ maddantaṃ pharamānaṃ tattaphālaṃ pavesentaṃ viya vilīnatambalohaṃ āsiñcantaṃ viya ca ‘‘aho dukkhaṃ, aho dukkha’’nti vippalāpentameva uppajjati. Iti sukhadukkhavedanānaṃ uppatti pākaṭā.

从文字义转来，乐受即乐；苦受即苦；非苦非乐受，是无苦乐受，如同修辞的比喻。其中乐受标志为善所感，苦受标志为不善所感，无苦乐受为同时相反所感。故乐苦感受的生起明了，而非无苦乐受。譬如当乐生起时，遍身如被蜂蜇，软弱懈怠，如蜜蜂吸食蜂蜜，感到全身润泽，似百种油脂涂抹，似瓷缸千倍传热，令人恍然称叹：“啊，多么的乐！”出言。苦生时，遍身如被蜂蜇刺痛，软弱懈怠，似果实落地，似铁嚼烂，似腐烂皮肤流淌粪污，恍惚内心说道：“啊，多么的苦！”故乐苦感受的生起非常明显。

Adukkhamasukhā pana dubbijānā duddīpanā andhakārā avibhūtā. Sā sukhadukkhānaṃ apagame sātāsātapaṭipakkhavasena majjhattākārabhūtā nayato gaṇhantasseva pākaṭā hoti. Yathā kiṃ? Yathā pubbāparaṃ sapaṃsuke padese upacaritamaggavasena piṭṭhipāsāṇe migena gatamaggo, evaṃ iṭṭhāniṭṭhārammaṇesu sukhadukkhānubhavanenapi majjhattārammaṇānubhavanabhāvena viññāyati. Majjhattārammaṇaggahaṇaṃ piṭṭhipāsāṇagamanaṃ viya iṭṭhāniṭṭhārammaṇaggahaṇābhāvato . Yañca tatrānubhavanaṃ, sā adukkhamasukhāti.

而无苦乐受则因无识昏沉，愚痴糊涂，犹如黑暗，无区别感受。是故在乐苦消失时，如同刻意交替表现中间状态，得为其中立状态所涵摄。譬如先前在同一地方涉及入正道的心路，用坚石象征步履，然在乐苦受感间之中立感受所缺失，如同坚石之步行不成。此时若有中立感受被觉知，此即谓无苦乐受。

Evamettha sukhadukkhaadukkhamasukhabhāvena tidhā vuttāpi katthaci sukhadukkhabhāvena dvidhā vuttā. Yathāha – ‘‘dvepi mayā, ānanda, vedanā vuttā, pariyāyena sukhā vedanā, dukkhā vedanā’’ti (ma. ni. 2.89). Katthaci tissopi visuṃ visuṃ sukhadukkhaadukkhamasukhabhāvena ‘‘sukhā vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā, adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā’’ti (ma. ni. 1.465). Katthaci sabbāpi dukkhabhāvena. Vuttañhetaṃ ‘‘yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī’’ti (saṃ. ni. 4.259).

如此说来，关于痛苦与快乐，虽然常有说法将之对立区分，但亦有说法认为痛苦与快乐是一体的二相。比如说：“阿难，我曾说过痛觉有二种，分别为变化的乐感与苦感”（中部经典第2章，第89节）。有时亦说有三种痛觉，三者皆由快乐苦痛对立而成：“快乐痛觉是安定快乐，变化则为苦；苦痛觉是安定苦，变化则为乐；非苦非乐痛觉，乃感知之乐，无感知之苦”（中部经典第1章，第465节）。又有时全部痛觉被称为苦感。如所言：“一切所感受者，我皆称之为苦”（相应部经典第4章，第259节）。

Tattha siyā – yadi tisso vedanā yathā idha vuttā, aññesu ca edisesu suttesu abhidhamme ca evaṃ avatvā kasmā evaṃ vuttaṃ ‘‘yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī’’ti, ‘‘dvepi mayā, ānanda, vedanā vuttā’’ti ca? Sandhāyabhāsitametaṃ, tasmā sā pariyāyadesanā. Vuttañhetaṃ bhagavatā –

这里应当知晓：如果痛觉确如上说分为三种，而其他经文与阿毗达摩中也有同样的转述，何以又有“我称一切所感受皆为苦”以及“我说过痛觉有二种”的说法？这是依教理的转合表达，因此称之为变化教义。世尊对此曾说：

‘‘Saṅkhārāniccataṃ, ānanda, mayā sandhāya bhāsitaṃ saṅkhāravipariṇāmataṃ, ‘yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasmi’’’nti (saṃ. ni. 4.259).

“阿难，我以因缘法的无常、成坏为说绕，‘一切所感受，皆是苦’”这种说法就包含在因缘变化之中（相应部经典第4章，第259节）。

‘‘Dvepi mayā, ānanda, vedanā vuttā pariyāyenā’’ti ca (saṃ. ni. 4.259).

“阿难，我曾说过痛觉有二种，分别为变化的”（相应部经典第4章，第259节）。

Ettha hi sukhā adukkhamasukhāti imāsaṃ dvinnaṃ vedanānaṃ nippariyāyena dukkhabhāvo natthi, veneyyajjhāsayena pana tattha nicchandadassanatthaṃ pariyāyena dukkhabhāvo vuttoti sā tādisī pariyāyadesanā. Ayaṃ pana vedanattayadesanā sabhāvakathāti katvā nippariyāyadesanāti ayamettha ācariyānaṃ samānakathā.

在这里，所谓“快乐非苦乐”，是指这二种痛觉从根本上无苦之性，而因认识分别，即执着成见而产生苦感，这就是所谓的转合说法。这是对痛觉本质的说明，也即为教理常说的二义讲法，表明此乃多位长老们共有的正理观点。

Vitaṇḍavādī panāha ‘‘dukkhatādvayavacanato pariyāyadesanāva vedanattayadesanā’’ti. So ‘‘mā heva’’ntissa vacanīyo, yasmā bhagavatā sabbāsaṃ vedanānaṃ dukkhabhāvo adhippāyavasena vutto ‘‘saṅkhārāniccataṃ, ānanda, mayā sandhāya bhāsitaṃ saṅkhāravipariṇāmataṃ ‘yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasmi’’’nti. Yadi panettha vedanattayadesanā pariyāyadesanā siyā, ‘‘idaṃ mayā sandhāya bhāsitaṃ tisso vedanā’’ti vattabbaṃ siyā, na panetaṃ vuttaṃ.

那些诽谤者说：“因言二苦之对立，因此转合说痛觉为二性”乃是错误的答辩。对此应当不接受此说。因为世尊以因缘诸行无常、成坏为依据，权巧妙方便地宣说一切痛觉皆为苦。若此处痛觉是因教义转合而说，即应说“这是我所分别为三种痛觉”，但是实际上并无此说。

Apicāyameva vattabbo ‘‘ko, panāvuso, vedanattayadesanāya adhippāyo’’ti? Sace vadeyya ‘‘mudukā dukkhā vedanā sukhā, adhimattā dukkhā, majjhimā adukkhamasukhāti veneyyajjhāsayena vuttā. Tāsu hi na sattānaṃ sukhādivaḍḍhī’’ti. So vattabbo – ko panāvuso dukkhavedanāya sabhāvo, yena ‘‘sabbā vedanā dukkhā’’ti vucceyyuṃ? Yadi yāya uppannāya sattā viyogameva icchanti, so dukkhavedanāya sabhāvo. Yāya ca pana uppannāya sattā aviyogameva icchanti, yāya na ubhayaṃ icchanti, sā kathaṃ dukkhavedanā siyā? Atha yā attano nissayassa upaghātakārī, sā dukkhā. Yā anuggahakārī, sā kathaṃ dukkhā siyā. Atha pana yadariyā dukkhato passanti, so dukkhavedanāya sabhāvo, saṅkhāradukkhatāya vedanaṃ ariyā dukkhato passanti, sā ca abhiṇhasabhāvāti kathaṃ tāsaṃ vedanānaṃ mudumajjhimādhimattadukkhabhāvo siyā? Yadi ca saṅkhāradukkhatāya eva vedanānaṃ dukkhabhāvo siyā, ‘‘tisso imā, bhikkhave, dukkhatāyo dukkhadukkhatā, vipariṇāmadukkhatā, saṅkhāradukkhatā’’ti (dī. ni. 3.305) ayaṃ dukkhatānaṃ vibhāgadesanā nippayojanā siyā. Tathā ca sati suttameva paṭibāhitaṃ siyā, purimesu ca tīsu rūpāvacarajjhānesu mudukā dukkhā vedanāti āpajjati sukhavedanāvacanato. Catutthajjhāne arūpajjhānesu ca majjhimā, adukkhamasukhavedanāvacanato. Evaṃ sante purimā tisso rūpāvacarasamāpattiyo catutthajjhānasamāpattiyā arūpasamāpattīhi ca santatarāti āpajjati. Kathaṃ vā santatarappaṇītatarāsu samāpattīsu dukkhavedanāya adhikabhāvo yujjati? Tasmā vedanattayadesanāya pariyāyadesanābhāvo na yuttoti.

又应当论说的是：“阿难尊者，为了感受的本质开示，所谓什么是根本呢？”如果说：“柔软的痛苦感与快乐感，痛苦感较强，适中者既非苦非乐”，这是意趣所表达。因在这些感受中，不使众生如增加快乐般增长。应论说的是——阿难尊者，什么是痛苦感的本质，使得说‘一切感受都是痛苦’成立？若有众生对于所生感受仅仅希望离散，则此即为痛苦感的本质。若众生对于所生感受仅仅希望不离散，或不愿二者皆得，则如何成为痛苦感？又若是对自己所依附者构成破坏者，称为苦；若是扶持者，如何为苦？再有，某些智者见诸苦苦而觉，正是因缘造作痛苦故，他们所见的感受便是痛苦感的本质，既具相应的属性，如何会有柔软、适中、较苦三种痛苦的感受存在？倘若因造作痛苦而体现感受的痛苦本质，正如‘三种痛苦——即苦苦、变异苦和造作苦’（经文编号）这三种苦的分类教学不可缺失。因此，此说法应直接依正法句得以肯定。古经亦云，在前三种有色禅那中，柔软为苦感，适中为苦乐感，第四禅无色中为适中、非苦非乐感。因此，前三种有色禅定的次第，第四禅与无色禅定轮转不息，怎会在这些持续不断逐渐活动的禅定中，痛苦感占较多比重？由此可知，就感受作为根本的教说，无所谓感受须加以多种说法。

Yaṃ pana vuttaṃ ‘‘dukkhe sukhanti saññāvipallāso’’ti (a. ni. 4.49; paṭi. ma. 1.236), taṃ kathanti? Vipariṇāmadukkhatāya saṅkhāradukkhatāya ca yathābhūtānavabodhena yā ekantato sukhasaññā, yā ca dukkhanimitte sukhanimittasaññā, taṃ sandhāya vuttaṃ. Evampi ‘‘sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā’’ti (itivu. 53) idaṃ pana kathanti? Idaṃ pana vipariṇāmadassane sanniyojanatthaṃ vuttaṃ tassa tattha virāguppattiyā upāyabhāvato sukhavedanāya bahudukkhānugatabhāvato ca. Tathā hi dukkhassa hetubhāvato anekehi dukkhadhammehi anubaddhattā ca paṇḍitā sukhampi dukkhamicceva paṭipannā.

又有言说‘在苦中生乐是感知的误认’（经文编号），指的是何义？这里讲的是因变异苦与造作苦的真实认识，而起的单独生产出的快乐的感知；以及因苦之因缘而起，误以为是快乐因缘的感知，这两者结合起来的见解。又如‘ bhikkhu们，快乐感应见为苦出’（经文编号），此说是应对误识变化感的证见。此说缘由在于对变异苦的观见所致，因修习时生起离欲的方便法，而导致误识为快乐感，并伴随众多痛苦的生起。正因如此，智者因苦的因缘，虽理解苦情况，却如同也体验乐，所以才如是修行。

Evampi nattheva sukhā vedanā, sukhahetūnaṃ niyamābhāvato. Ye hi sukhavedanāya hetusammatā ghāsacchādanādayo, te eva adhimattaṃ akāle ca paṭiseviyamānā dukkhavedanāya hetubhāvamāpajjanti. Na ca yeneva hetunā sukhaṃ, teneva dukkhanti yuttaṃ vattuṃ. Tasmā na te sukhahetū, dukkhantarāpagame pana aviññūnaṃ sukhasaññā yathā cirataraṃ ṭhānādiiriyāpathasamaṅgī hutvā tadaññairiyāpathasamāyoge mahantañca bhāraṃ vahato bhāranikkhepe ceva vūpasame ca, tasmā nattheva sukhanti? Tayidaṃ sammadeva sukhahetuṃ apariññāya tassa niyamābhāvaparikappanaṃ. Ārammaṇamattameva hi kevalaṃ sukhahetuṃ manasikatvā evaṃ vuttaṃ, ajjhattikasarīrassa avatthāvisesaṃ samuditaṃ pana ekajjhaṃ tadubhayaṃ sukhādihetūti veditabbaṃ. Yādisañca tadubhayaṃ sukhavedanāya hetu, tādisaṃ na kadācipi dukkhavedanāya hetu hotīti vavatthitā eva sukhādihetu. Yathā nāma tejodhātu sāliyavaḍākasassādīnaṃ yādisamavatthantaraṃ patvā sātamadhurabhāvahetu hoti, na tādisameva patvā kadācipi asātaamadhurabhāvahetu hoti, evaṃsampadamidaṃ daṭṭhabbaṃ.

且如此说，没有实存的快乐感受，因为缺乏快乐的因缘。因认定为快乐感的因缘，像草料覆盖等者，常被错误适时地作为痛苦的因缘对待。不能说真正是因该因缘所生快乐，而又把它当作痛苦来说。故此，这些非正因缘的快乐，因不智慧的快乐感知，如同久居于污秽、泥泞、草地等地所生，久久承受其重负与负担，又无法得以卸除与减轻的痛苦，因而没有真正的快乐。此乃对快乐因缘无明及其不连续性的错误观想所致。称为‘以执着于乐的缘缘为唯一对象’，所说此语，是指内身内观明确出自一处的，且这两者（乐与苦）之因皆必当分别观察的。又如光元素，因小米等物质从不可及的界域间转至此界产生发光，而为甜美香气之因。不存在从此相似转变，产生不真实甜美香气的因缘，理应这样理解。

Dukkhāpagameva kadāci sukhavedanantaraṃ upalabbhati. Tattha sukheyeva sukhasaññā, na dukkhāpagamamatte yathā addhānagamanaparissamakilantassa sambāhane iriyāpathaparivattane ca, aññathā kālantarepi parissamāpagame tādisī sukhasaññā siyā. Dukkhāpagamamatte pana sukhanti parikappanā vedanāvisesassa anupalabbhamānattā. Ekanteneva cetaṃ evaṃ sampaṭicchitabbaṃ, yato paṇītappaṇītāniyeva ārammaṇāni mahatā āyāsena sattā abhipatthayanti, na ca nesaṃ yena kenaci yathāladdhamattena paccayena patikāraṃ kātuṃ sakkā taṇhuppādenāti . Vedanāpaccayā hi taṇhāupādi, tathābhāve ca sugandhamadhurasukhasamphassādivatthūnaṃ itarītarabhāvena sukhavisesasaññā jāyamānā katamassa dukkhavisesassa apagamane ghānajivhākāyadvāresu, sotadvāre ca dibbasaṅgītasadisapañcaṅgikatūriyasaddāvadhāraṇe. Tasmā na dukkhavedanāyameva dukkhantarāpagame sukhasaññā, nāpi kevale dukkhāpagamamatteti āgamato yuttitopi vavatthitā tisso vedanāti bhagavato vedanattayadesanā nītatthāyeva, na neyyatthāti saññāpetabbaṃ. Evañcetaṃ upeti, iccetaṃ kusalaṃ, no ce, kammaṃ katvā uyyojetabbo ‘‘gaccha yathāsukha’’nti.

痛苦离去时，有时可见快乐感受出现。在快乐聚集时便会有快乐的感知；但并非在痛苦离去时，即刻如前行住止之般生起兴奋忿恚。反之，痛苦离去时才有此种快乐感知。如实如此体认，因因缘而起的感受里，先前纯净之业及大努力使众生趋向善法，不是任何不善由适当条件下所改变造成。正因感受的因缘中有贪著，故而对香、甜、柔软乐之触分别产生各种差异化的快乐分别心，诸种痛苦的灭除时便在鼻舌身门处体验到这种乐异。故此，不仅在痛苦感的变化时生起快乐感知，亦非只有痛苦离去而已，因此佛陀所说的所谓三种感受，皆以感受为根本教理，不可另加区别定义。故此如理修行，是善法；否则，却造作业行，以“随心所乐”而行。

Evametā aññamaññapaṭipakkhasabhāvavavatthitalakkhaṇā eva tisso vedanā bhagavatā desitā. Tañca kho vipassanākammikānaṃ yogāvacarānaṃ vedanāmukhena arūpakammaṭṭhānadassanatthaṃ. Duvidhañhi kammaṭṭhānaṃ rūpakammaṭṭhānaṃ, arūpakammaṭṭhānanti. Tattha bhagavā rūpakammaṭṭhānaṃ kathento saṅkhepamanasikāravasena vā vitthāramanasikāravasena vā catudhātuvavatthānādivasena vā katheti. Arūpakammaṭṭhānaṃ pana kathento phassavasena vā vedanāvasena vā cittavasena vā katheti. Ekaccassa hi āpāthagate ārammaṇe āvajjato tattha cittacetasikānaṃ paṭhamābhinipāto phasso taṃ ārammaṇaṃ phusanto uppajjamāno pākaṭo hoti, ekaccassa taṃ ārammaṇaṃ anubhavantī uppajjamānā vedanā pākaṭā hoti, ekaccassa taṃ ārammaṇaṃ vijānantaṃ uppajjamānaṃ viññāṇaṃ pākaṭaṃ hoti. Iti tesaṃ tesaṃ puggalānaṃ ajjhāsayena yathāpākaṭaṃ phassādimukhena tidhā arūpakammaṭṭhānaṃ katheti.

佛说此三种感受的相对及相应特性，是针对观慧修行者，显示感受作为无色业处的详尽本质。修行场所分为有色及无色两种，有色业处简略或详略地述及四大及其余诸界。无色业处则述及触感、感受及心。因某些起于外境的对象招引，心及心行刚生时，第一接触作用（即触）显现，与对象接触而起的感受显现，以及意识显现，依此分别显明，并由此说述各个修行者的感受本质。

Tattha yassa phasso pākaṭo hoti, sopi ‘‘na kevalaṃ phassova uppajjati, tena saddhiṃ tadeva ārammaṇaṃ anubhavamānā vedanāpi uppajjati, sañjānamānā saññāpi, cetayamānā cetanāpi, vijānamānaṃ viññāṇampi uppajjatī’’ti phassapañcamakeyeva pariggaṇhāti. Yassa vedanā pākaṭā hoti, sopi ‘‘na kevalaṃ vedanāva uppajjati, tāya saddhiṃ phusamāno phassopi uppajjati, sañjānamānā saññāpi, cetayamānā cetanāpi , vijānamānaṃ viññāṇampi uppajjatī’’ti phassapañcamakeyeva pariggaṇhāti. Yassa viññāṇaṃ pākaṭaṃ hoti, sopi ‘‘na kevalaṃ viññāṇameva uppajjati, tena saddhiṃ tadevārammaṇaṃ phusamāno phassopi uppajjati, anubhavamānā vedanāpi, sañjānamānā saññāpi, cetayamānā cetanāpi uppajjatī’’ti phassapañcamakeyeva pariggaṇhāti.

处于显现的接触而言，即不单只有接触而生，同时因对象之接触而起感受、分别及意志，还有意识俱生。由此五者合称为接触。感受显现时，也非单是感受生，还伴随着类似接触的感知、分别、意志和意识同起。意识显现时，更不只是意识单独出现，亦有相应的对象接触、感受、分别和意志随起。

So ‘‘ime phassapañcamakā dhammā kiṃnissitā’’ti upadhārento ‘‘vatthunissitā’’ti pajānāti. Vatthu nāma karajakāyo. Yaṃ sandhāya vuttaṃ ‘‘idañca pana me viññāṇaṃ etthasitaṃ etthapaṭibaddha’’nti (dī. ni. 1.235; ma. ni. 2.252). So atthato bhūtā ceva upādārūpāni ca, evamettha vatthu rūpaṃ, phassapañcamakā nāmanti nāmarūpamattameva passati. Rūpañcettha rūpakkhandho, nāmaṃ cattāro arūpino khandhāti pañcakkhandhamattaṃ hoti. Nāmarūpavinimuttā hi pañcakkhandhā, pañcakkhandhavinimuttaṃ vā nāmarūpaṃ natthi. So ‘‘ime pañcakkhandhā kiṃhetukā’’ti upaparikkhanto ‘‘avijjādihetukā’’ti, tato ‘‘paccayo ceva paccayuppannañca idaṃ, añño satto vā puggalo vā natthi, suddhasaṅkhārapuñjamattamevā’’ti sappaccayanāmarūpavasena tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā ‘‘aniccaṃ dukkhamanattā’’ti sammasanto vicarati. So ‘‘ajja ajjā’’ti paṭivedhaṃ ākaṅkhamāno tathārūpe samaye utusappāyaṃ, puggalasappāyaṃ, bhojanasappāyaṃ, dhammassavanasappāyaṃ vā labhitvā ekapallaṅkena nisinnova vipassanaṃ matthakaṃ pāpetvā arahatte patiṭṭhāti. Evaṃ imesaṃ tiṇṇaṃ janānaṃ yāva arahattā kammaṭṭhānaṃ veditabbaṃ. Idha pana bhagavā vedanāvasena bujjhanakānaṃ ajjhāsayena arūpakammaṭṭhānaṃ kathento vedanāvasena kathesi. Tattha –

于是有人起疑：『这些由触所依止的五法是什么？』于是从『依物』的意义上了知。所谓『依物』者，是指所依托的实体。正如经中所说：『我今于此，识处于此，受此所缚。』从此义理着眼，根本实有的以及生起的种种现象，皆为依物。此处的『依物』指色法，而依触所成之五法，仅谓名色两法而已。此中所谓的色，是指色蕴；而名为四无色蕴合计，共计五蕴。若脱离名色，五蕴即无；若脱离五蕴，亦无名色。探究『这五蕴为何因缘所出』时，以无明等为其因缘，继而认为『此有缘、有所缘，即此，无他人、无另有个体，仅为清净业蕴之所聚』，并以名色为条件，谓之三法标记。由修习观行，洞见其为无常、苦、不净者而深入观察。如今心欲得知此义，故于当时当境，承接诸种因素，如人缘、粮缘、法闻缘等，乃一端坐禅，忘却观行之扰，直证阿拉汉果。如此是三类众生于阿拉汉果境界前的修习法门。此中，世尊于以受为主的体验者，心具观照，宣说非色所成之修道处。由此说起，

‘‘Lakkhaṇañca adhiṭṭhānaṃ, uppatti anusayo tathā;

『标记及其坚定、起缘及其流续，及场所、发生时刻，及根门二种。』

Ṭhānaṃ pavattikālo ca, indriyañca dvidhāditā’’ti. –

此为当分当知之义——其标记即前所说。所谓坚定者，为触。『触缘引生受』此语表触为受之根基。盖因受具坚固不移，故以犊牛啼声喻之。于此，受为可被触所坚定。若受为乐受，则触为引发此乐受之缘；若苦受，为苦受之缘；若不苦不乐受，为中受之缘；所谓『缘近』即本义。受于何处立基？『受缘渴爱』一词，即指渴爱为受所立基。乐受则依渴爱成立；他亦有不同观点：又云乐受类为若干广大之同类，乃或称为更高层次之乐受；而苦受匹配分明。所谓不苦不乐受，因其平和性，亦谓为乐受。如是三类受，皆为渴爱之所立基。

Idaṃ pakiṇṇakaṃ veditabbaṃ – tattha lakkhaṇaṃ heṭṭhā vuttameva. Adhiṭṭhānanti phasso. ‘‘Phassapaccayā vedanā’’ti hi vacanato phasso vedanāya adhiṭṭhānaṃ. Tathā hi so vedanādhiṭṭhānabhāvato niccammagāvīupamāya upamito. Tattha sukhavedanīyo phasso sukhāya vedanāya adhiṭṭhānaṃ, dukkhavedanīyo phasso dukkhāya vedanāya, adukkhamasukhavedanīyo phasso adukkhamasukhāya vedanāya adhiṭṭhānaṃ, āsannakāraṇanti attho. Vedanā kassa padaṭṭhānaṃ? ‘‘Vedanāpaccayā taṇhā’’ti vacanato taṇhāya padaṭṭhānaṃ abhipatthanīyabhāvato. Sukhā vedanā tāva taṇhāya padaṭṭhānaṃ hotu, itarā pana kathanti? Vuccate sukhasamaṅgīpi tāva taṃsadisaṃ tato vā uttaritaraṃ sukhaṃ abhipattheti, kimaṅga pana dukkhasamaṅgībhūto. Adukkhamasukhā ca santabhāvena sukhamicceva vuccatīti tissopi vedanā taṇhāya padaṭṭhānaṃ.

『起』者，系起缘也。欲乐之业因，乃得于乐受之生起；反之，不善因缘则为苦受起因；中受者则起于中等缘起。应当知其成就之现象与消散现象。至于『习气』，意指此三受中，乐受染着贪欲习气，苦受染着嗔恚习气，中受染着无明习气。正如经中所说，

Uppattīti uppattikāraṇaṃ. Iṭṭhārammaṇabhūtā hi sattasaṅkhārā sukhavedanāya uppattikāraṇaṃ, te eva aniṭṭhārammaṇabhūtā dukkhavedanāya, majjhattārammaṇabhūtā adukkhamasukhāya. Vipākato tadākāraggahaṇato cettha iṭṭhāniṭṭhatā veditabbā.

「生起」者，谓生起的缘起。众造作根本体皆由此生故，诸造作根本体乃生起苦乐受。彼诸造作根本体生起时，为乐受之因，彼诸造作根本体非生起时，为苦受之因，彼诸造作根本体居于中间时，为非苦非乐之因。于此应知，成熟、成法之果者为乐与不乐之分明所在。

Anusayoti imāsu tīsu vedanāsu sukhāya vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo, adukkhamasukhāya vedanāya avijjānusayo anuseti. Vuttañhetaṃ –

所谓「习气」者，于三种受中，乐受中习着贪欲；苦受中习着恼恨；非苦非乐受中习着无明。经中有言——

‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anusetī’’tiādi (ma. ni. 1.465).

『善友维萨迦，能依乐受而起贪恋之习气』等语（《相应部》卷1页465）如是说。

Diṭṭhimānānusayā cettha rāgapakkhiyā kātabbā. Sukhābhinandanena hi diṭṭhigatikā ‘‘sassata’’ntiādinā sakkāye abhinivisanti, mānajātikā ca mānaṃ jappenti ‘‘seyyohamasmī’’tiādinā. Vicikicchānusayo pana avijjāpakkhiko kātabbo. Tathā hi vuttaṃ paṭiccasamuppādavibhaṅge (vibha. 288-289) ‘‘vedanāpaccayā vicikicchā’’ti. Anusayānañca tattha tattha santāne appahīnabhāvena thāmagamanaṃ. Tasmā ‘‘sukhāya vedanāya rāgānusayo anusetī’’ti maggena appahīnattā anurūpakāraṇalābhe uppajjanāraho rāgo, tattha sayito viya hotīti attho. Esa nayo sesesupi.

此处谓应针对有见习气者，执行乐的护法。因乐爱护于见见，谓常存等见执著于色身，执我见则生我法想念『是我，我为』等语。疑习气则应偏于无明护法。正如《缘起破》所说（页288-289）『以受为缘起疑惑』。习气中此等受现象，因未离散故此依止。由此『以乐受为缘起而依习贪恋』义理，得相应之因缘，其贪欲似病伴临终而起，即其义也。此理亦余下部分皆然。

Ṭhānanti kāyo cittañca vedanāya ṭhānaṃ. Vuttañhetaṃ – ‘‘yaṃ tasmiṃ samaye kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ (dha. sa. 449). Yaṃ tasmiṃ samaye cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayita’’nti (dha. sa. 471) ca.

所谓『处』，即身心于受中之处。经文中云：『彼时得身之乐，此因身触，宜欢喜乐受；彼时得心之乐，此因心触，宜欢喜乐受』（《法句经义疏》页449、471）。

Pavattikāloti pavattikkhaṇo, pavattanākalanañca. Pavattikkhaṇena hi sukhadukkhavedanānaṃ sukhadukkhabhāvo vavatthito. Yathāha –

『时刻』谓时间一刻时之计也。此时刻乃乐受苦受现象之现行与变化。

‘‘Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā kho, āvuso visākha, vedanā ṭhitidukkhā vipariṇāmasukhā’’ti (ma. ni. 1.465).

『善友维萨迦，乐受为常存之乐受，变化则为苦。苦受为恒存之苦受，变化则为乐也』（《相应部》卷1页465）是也。

Sukhāya vedanāya atthibhāvo sukhaṃ, natthibhāvo dukkhaṃ. Dukkhāya vedanāya atthibhāvo dukkhaṃ, natthibhāvo sukhanti attho. Adukkhamasukhāya vedanāya pavattanākalanaṃ pavattiyā ākalanaṃ anākalanañca jānanaṃ ajānanañca sukhadukkhabhāvavavatthānaṃ. Vuttampi cetaṃ –

乐受之存在者谓乐，非存在者谓苦。苦受之存在者为苦，非存在者谓乐。对此乐苦受其时刻变化、安住与变异，及识知与不识皆详细说明受之乐苦性质。此理亦如是所述。

‘‘Adukkhamasukhā kho, āvuso visākha, vedanā ñāṇasukhā aññāṇadukkhā’’ti.

「痛苦与快乐，友人维萨迦，感受是智慧的快乐，非智慧是痛苦。」

Indriyanti etā hi sukhādayo tisso vedanā sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyanti adhipateyyaṭṭhena indriyato pañcadhā vibhattā. Kāyikañhi sātaṃ sukhindriyanti vuttaṃ, asātaṃ dukkhindriyanti. Mānasaṃ pana sātaṃ somanassindriyanti vuttaṃ, asātaṃ domanassindriyanti. Duvidhampi neva sātaṃ nāsātaṃ upekkhindriyanti. Kiṃ panettha kāraṇaṃ – yathā kāyikacetasikā sukhadukkhavedanā ‘‘sukhindriyaṃ somanassindriyaṃ, dukkhindriyaṃ domanassindriya’’nti vibhajitvā vuttā, na evaṃ adukkhamasukhāti? Bhedābhāvato. Yatheva hi anuggahasabhāvā bādhakasabhāvā ca sukhadukkhavedanā aññathā kāyassa anuggahaṃ bādhakañca karonti, cittassa ca aññathā, na evaṃ adukkhamasukhā, tasmā bhedābhāvato vibhajitvā na vuttā.

根与识这五根，确实是快乐等三种感受的所在，分别为欢喜根、忧苦根、随喜根和随忧根及平等根，依王者的主宰分为五类。身体方面，真实的感受称为欢喜，虚假的称为忧苦。心意方面，真实的感受名为随喜，虚假的名为随忧。平等根既不真实，也不虚假。此中缘故在于，身体与心意的苦乐感受虽有分别，却称为不同类别，而非仅称非苦非乐。正如援助性质与障碍性质的苦乐感受，身体上作援助与障碍之分，心识上则另有所分，并非同称非苦非乐，因此以分别类别而非统一称谓表述。

Dvidhāditāti sabbāpi hi vedanā vedayitaṭṭhena ekavidhāpi nissayabhedena duvidhā – kāyikā cetasikāti, sukhā, dukkhā, adukkhamasukhāti tividhā, catuyonivasena catubbidhā, indriyavasena, gativasena ca pañcavidhā, dvāravasena ca ārammaṇavasena ca chabbidhā, sattaviññāṇadhātuyogena sattavidhā, aṭṭhalokadhammapaccayatāya aṭṭhavidhā, sukhādīnaṃ paccekaṃ atītādivibhāgena navavidhā, tā eva ajjhattabahiddhābhedena aṭṭhārasavidhā, tathā rūpādīsu chasu ārammaṇesu ekekasmiṃ sukhādivasena tisso tisso katvā. Rūpārammaṇasmiñhi sukhāpi uppajjati, dukkhāpi, adukkhamasukhāpi, evaṃ itaresupi. Atha vā aṭṭhārasamanopavicāravasena aṭṭhārasa. Vuttañhi –

所谓两分法，是说一切感受因感知者处，依其所依基即有两类分，即为身体与心意。感受为快乐、痛苦与非苦非乐三类，依四个层面分为四种，依根及移动方式分为五种，依门与心所分别为六种，依七识根结合为七种，依八界缘起为八种，依各个感受之过去现数目为九种，依内外分别为十八种，并于六境各境中依苦乐三种分别为十八种。举例说，六境中色境，内有苦乐非苦非乐三种感受，诸境如是。或复合十八种依次细分。经文中云：「以眼见色，观察欢喜所依之色，忧苦所依，平等所依色；耳闻声……以心识法，分别欢喜所依法，忧苦所依法，平等所依法。」(中部尼柯耶3.62)

‘‘Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati, domanassaṭṭhāniyaṃ, upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ…pe… manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati, domanassaṭṭhāniyaṃ, upekkhāṭṭhāniyaṃ dhammaṃ upavicaratī’’ti (a. ni. 3.62).

经文如是述说：以眼根见色，观察欢喜之处所、忧苦之处所、平等之处所；以耳根闻声，观察欢喜、忧苦、平等；以心识知法时，亦复分别欢喜、忧苦、平等之处所。

Evaṃ aṭṭhārasavidhā honti. Tathā cha gehassitāni somanassāni, cha gehassitāni domanassāni, cha gehassitā upekkhā, tathā nekkhammassitā somanassādayoti evaṃ chattiṃsavidhā . Atīte chattiṃsa, anāgate chattiṃsa, paccuppanne chattiṃsāti aṭṭhuttarasatampi bhavanti. Evamettha dvidhāditā veditabbāti.

如此，共有十八种感受。又如六根六尘，六种欢喜，六种忧苦，六种平等，共三十六种感受。于过去、将来、当前三时，有三十六种类型，合计一百八十八种。由此可见感受须以两分法而知。

Pakiṇṇakakathā niṭṭhitā. · 杂说已毕。

Gāthāsu samāhitoti upacārappanābhedena samādhinā samāhito. Tena samathabhāvanānuyogaṃ dasseti. Sampajānoti sātthakasampajaññādinā catubbidhena sampajaññena sampajāno. Tena vipassanānuyogaṃ dasseti. Satoti satokārī. Tena samathavipassanānayena dhammā bhāvanāpāripūriṃ gacchanti. Tena samannāgatattaṃ dasseti. Vedanā ca pajānātīti ‘‘imā vedanā, ettakā vedanā’’ti sabhāvato vibhāgato ‘‘aniccā dukkhā vipariṇāmadhammā’’ti aniccādilakkhaṇato ca pubbabhāge tīhi pariññāhi parijānanto vipassanaṃ vaḍḍhetvā ariyamaggena pariññāpaṭivedhena pajānāti. Vedanānañca sambhavanti samudayasaccaṃ. Yattha cetā nirujjhantīti ettāvatā vedanā yattha nirujjhanti, taṃ nirodhasaccaṃ. Khayagāminanti vedanānaṃ khayagāminaṃ ariyamaggañca pajānātīti sambandho. Vedanānaṃkhayāti evaṃ cattāri saccāni paṭivijjhantena ariyamaggena vedanānaṃ anuppādanirodhā. Nicchāto parinibbutoti nittaṇho, pahīnataṇho, kilesaparinibbānena, khandhaparinibbānena ca parinibbuto hoti.

经句云「专注」，因显现静虑与近行安止之别，示其静虑修习。又云「正知」，依其四种有义正知，示其 vipassanā(观)修习。云「真实」是谓真修止观令诸法增长圆满。又云「现前具足」示其具足之义。又云「以此知感受」意指诸感受于本性分别为无常、苦、变易真理，以三重智慧认知先行分段，故得加强观修，于圣道中辨知究竟了解。感受生起缘起，生起则显现集真谛。感受消灭则显灭真谛。感受通达断灭谓即圣道，即谓感受断灭连结圣道。灭尽，即涅槃，断除贪欲烦恼，灭绝蕴集，即入灭成就涅槃。

Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释已毕。

4. Dutiyavedanāsuttavaṇṇanā4. 第二受经注释

§53

53. Catutthe dukkhato daṭṭhabbāti sukhavedanā vipariṇāmadukkhavasena dukkhāti ñāṇacakkhunā passitabbā. Sallato daṭṭhabbāti dunnīharaṇaṭṭhena antotudanaṭṭhena pīḷanaṭṭhena dukkhadukkhabhāvena dukkhavedanā sallanti passitabbā. Aniccatoti hutvā abhāvato udayabbayavantato tāvakālikato niccapaṭipakkhato ca adukkhamasukhā vedanā aniccāti passitabbā. Kāmañcettha sabbāpi vedanā aniccato passitabbā, aniccadassanato pana sātisayaṃ virāganimittaṃ dukkhadassananti imamatthaṃ dassento satthā ‘‘sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā’’ti āha. Atha vā yattha puthujjanā sukhābhinivesino, tattha nibbedajananatthaṃ tathā vuttaṃ. Tenassā saṅkhāradukkhatāya dukkhabhāvo dassito. Yadaniccaṃ, taṃ dukkhanti vipariṇāmadukkhatāya ‘‘sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā’’ti vatvā ‘‘sukhāpi tāva edisī, dukkhā nu kho kīdisī’’ti cintentānaṃ dukkhadukkhatāya ‘‘dukkhā vedanā sallato daṭṭhabbā’’ti āha, itarā pana saṅkhāradukkhatāya eva dukkhāti dassento ‘‘adukkhamasukhā vedanā aniccato daṭṭhabbā’’ti avoca.

第三章第四节谓：由痛苦而当见者，是指应由智慧之眼观察世间身心所受之痛苦感受。本节复明：由欢喜感受生变化苦痛之感，仍属痛苦者，亦当由智慧观察。正如被刺痛时所见，因不能忍受刺入刺出、压迫等种种痛苦之感，当知此痛苦感为苦。乃知无常者，虽无，然由生灭之故，从暂时性来观，属于非永恒且非相反者，故此感受被观察为无常。此中一切感受皆应视为无常感，因无常之见而生起断爱之意，该义由世尊示现，言『欢喜感受应由苦观照而见，苦感受应由刺痛观照而见』也。又佛亦为世间愚昧者所说一切欲乐皆为无常；无常观见者，则逐渐生苦之显现。故此，即使说『欢喜感受当视为苦』，乃因变化不如意之痛苦；而观者于欢喜苦感感生苦感，故言『苦痛感应由刺痛观照』；另有以生灭苦觉解观视为苦者，则曰『非苦非乐之感为无常应观』。

Ettha ca ‘‘sukhā vedanā dukkhato daṭṭhabbā’’ti etena rāgassa samugghātanūpāyo dassito. Sukhavedanāya hi rāgānusayo anuseti. ‘‘Dukkhā vedanā sallato daṭṭhabbā’’ti etena dosassa samugghātanūpāyo dassito. Dukkhavedanāya hi paṭighānusayo anuseti. ‘‘Adukkhamasukhā vedanā aniccato daṭṭhabbā’’ti etena mohassa samugghātanūpāyo dassito. Adukkhamasukhavedanāya hi avijjānusayo anuseti.

由这里『欢喜感受应视为苦』，说明对此欲爱之根本可破之法门。欢喜感受因缘生贪欲。『苦感受应视为刺痛』，说明借此可灭除嗔恨。苦痛感受因缘生瞋恨。『非苦非乐之感受应视为无常』，则示其可断除无明。此非乐非苦感因缘正是无明染污缘起。

Tathā paṭhamena taṇhāsaṃkilesassa pahānaṃ dassitaṃ tassa sukhassādahetukattā, dutiyena duccaritasaṃkilesassa pahānaṃ. Yathābhūtañhi dukkhaṃ aparijānantā tassa pariharaṇatthaṃ duccaritaṃ caranti. Tatiyena diṭṭhisaṃkilesassa pahānaṃ aniccato passantassa diṭṭhisaṃkilesābhāvato avijjānimittattā diṭṭhisaṃkilesassa, avijjānimittañca adukkhamasukhā vedanā. Paṭhamena vā vipariṇāmadukkhapariññā, dutiyena dukkhadukkhapariññā, tatiyena saṅkhāradukkhapariññā. Paṭhamena vā iṭṭhārammaṇapariññā, dutiyena aniṭṭhārammaṇapariññā, tatiyena majjhattārammaṇapariññā. Virattesu hi tadārammaṇadhammesu ārammaṇānipi virattāneva hontīti. Paṭhamena vā rāgappahānaparikittanena dukkhānupassanāya appaṇihitavimokkho dīpito hoti, dutiyena dosappahānaparikittanena aniccānupassanāya animittavimokkho, tatiyena mohappahānaparikittanena anattānupassanāya suññatavimokkho dīpito hotīti veditabbaṃ.

又如前所示，第一为渴爱染污之断灭，由断除欢喜之缘故；第二为恶行染污之断灭，因知苦痛而舍恶；第三为见染污之断灭，因明无常见、生灭见及无我的见。正觉由明知苦，乃行恶行避之；由明见无常故破除见染污。初见断为无常生灭见之得知，次断为苦痛见，后三断为行生灭苦苦见。初断为乐之生灭，次断为不生灭之不善境，第三断为中和此二者。于断除厌离所缘事物时，即断恶见及乐见生，故断处正是厌离境。由割断贪染，因明观苦之有；由断瞋染，因明无常之观；由断痴染，因明无我之观；最终得清净涅槃。

Yatoti yadā, yasmā vā. Ariyoti kilesehi ārakā ṭhito parisuddho. Sammaddasoti sabbāsaṃ vedanānaṃ catunnampi vā saccānaṃ aviparītadassāvī. Acchecchi taṇhanti vedanāmūlakaṃ taṇhaṃ aggamaggena chindi, anavasesato samucchindi. Vivattayi saṃyojananti dasavidhaṃ saṃyojanaṃ parivattayi, nimmūlamakāsi. Sammāti hetunā kāraṇena. Mānābhisamayāti mānassa dassanābhisamayā, pahānābhisamayā vā. Arahattamaggo hi kiccavasena mānaṃ passati, ayamassa dassanābhisamayo. Tena diṭṭho pana so tāvadeva pahīyati diṭṭhavisena diṭṭhasattānaṃ jīvitaṃ viya, ayamassa pahānābhisamayo. Antamakāsi dukkhassāti evaṃ arahattamaggena mānassa diṭṭhattā pahīnattā ca sabbasseva vaṭṭadukkhassa koṭisaṅkhātaṃ antaṃ paricchedaṃ parivaṭumaṃ akāsi, antimasamussayamattāvasesaṃ dukkhamakāsīti vuttaṃ hoti.

“是什么（Yatoti）”谓如是之因缘，因何而起。圣者意谓，所谓尊者，正由远离烦恼而清净，乃至观察四种感受（苦、乐、非苦非乐、痛苦）之真实之义，恒无违失。彼断（Acchecchi）渴爱为心根本之渴爱，乃根本之火。以此断者，乃依粗放方式截断，未彻底熄灭。由此而逐渐割除诸结缚，慢慢根除烦恼。所谓“正”（Sammā）谓依缘起法理，正见断除此根本烦恼。所谓“得见”（Mānābhisamaya）谓见其真相之得，或觉悟，亦谓离欲之成就。阿拉汉之道，必观心中渴爱，观其真实得见；由此断除烦恼及贪爱。由此所得之见，彼即断苦烦恼，断见烦恼，断爱烦恼，断习烦恼。故圣者之见，乃断见之得见，断除生死之见，断灭烦恼，是为究竟涅槃。

Gāthāsu yoti yo ariyasāvako. Addāti addasa, sukhavedanaṃ dukkhato passīti attho. Sukhavedanā hi visamissaṃ viya bhojanaṃ paribhogakāle assādaṃ dadamānā vipariṇāmakāle dukkhāyevāti. Dukkhamaddakkhi sallatoti yathā sallaṃ sarīraṃ anupavisantampi paviṭṭhampi uddhariyamānampi pīḷameva janeti, evaṃ dukkhavedanā uppajjamānāpi ṭhitippattāpi bhijjamānāpi vibādhatiyevāti taṃ sallato vipassīti vuttaṃ. Addakkhinaṃ aniccatoti sukhadukkhato santasabhāvatāya santatarajātikampi naṃ adukkhamasukhaṃ aniccantikatāya aniccato passi.

诗句中曰：圣弟子如是观感受，明知欢喜感来自苦果。欢喜感在吃饮时，似带甘美却是苦因，变化之时痛苦实显现。苦痛感似身受刺，入内未能忍受，令人苦痛强烈，因此称之为“刺痛”感。苦感受即如此刺痛而生。又说观欢喜痛苦感时，见其生灭本质，因其生灭故视为无常；由无常见生苦苦见，断除欢喜之执取。

Sa ve sammaddasoti so evaṃ tissannaṃ vedanānaṃ sammadeva dukkhādito dassāvī. Yatoti yasmā. Tatthāti vedanāyaṃ. Vimuccatīti samucchedavimuttivasena vimuccati. Idaṃ vuttaṃ hoti – yasmā sukhādīni dukkhādito addasa, tasmā tattha vedanāya tappaṭibaddhachandarāgappahānena samucchedavasena vimuccati. Yaṃsadde hi vutte taṃsaddo āharitvā vattabbo. Atha vā yatoti kāyavācācittehi saṃyato yatatto, yatati padahatīti vā yato, āyatatīti attho. Abhiññāvositoti vedanāmukhena catusaccakammaṭṭhānaṃ bhāvetvā chaṭṭhābhiññāya pariyosito katakicco. Santoti rāgādikilesavūpasamena santo. Yogātigoti kāmayogādiṃ catubbidhampi yogaṃ atikkanto. Ubhayahitamunanato munīti.

“此乃正见也”，谓圣人如实显现四种感受皆苦之实相。所谓“是因”（Yatoti），意即由此因缘故。所谓“彼处”，谓感受处。所谓“解脱”，即皆然断除烦恼得解脱。此理已说：因见欢喜等感受之苦诸因故，依断除贪欲之念，得究竟断灭。所谓“努力”（Yatoti），为身语意调伏，勤加修行。所谓“超越慧”，为修四念处及六波罗蜜至第六慧得舍尽一切烦恼者。彼此和合即是圣者。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释已毕。

5. Paṭhamaesanāsuttavaṇṇanā5. 第一寻求经注释

§54

54. Pañcame esanāti gavesanā pariyesanā magganā. Tā vibhāgato dassetuṃ ‘‘kāmesanā’’tiādi vuttaṃ. Tattha kāmesanāti kāmānaṃ esanā, kāmasaṅkhātā vā esanā kāmesanā. Vuttañhetaṃ –

第五者谓执着于生存及探求之欲。此类分别中，为明示其义，称为『欲爱执着』等。其中『欲爱执着』者，即指对欲望之执着，或名为由欲产生之执着，统称为欲爱执着。释曰——

‘‘Tattha katamā kāmesanā? Yo kāmesu kāmacchando, kāmarāgo, kāmanandī, kāmasneho , kāmapipāsā, kāmamucchā, kāmajjhosānaṃ, ayaṃ vuccati kāmesanā’’ti (vibha. 919).

『何谓欲爱执着乎？谓有欲念于欲中，欲爱之心，嗜欲之乐，欲爱之情，欲渴之念，欲放逸心，欲昏沉心，此即名为欲爱执着』（《释论》919页）。

Tasmā kāmarāgo kāmesanāti veditabbo. Bhavesanāyapi eseva nayo. Vuttampi cetaṃ –

因此，欲爱执着应当知为欲爱之贪。生存执着亦复如是。释曰——

‘‘Tattha katamā bhavesanā? Yo bhavesu bhavacchando…pe… bhavajjhosānaṃ, ayaṃ vuccati bhavesanā’’ti (vibha. 919).

『何谓生存执着乎？谓有生存之欲，生存之贪，生存之乐，生存之情，生存渴望，生存放逸心，此即名为生存执着』（《释论》919页）。

Tasmā bhavesanarāgo rūpārūpabhavapatthanā bhavesanāti veditabbā. Brahmacariyassa esanā brahmacariyesanā. Yathāha –

故生存执着者，是因对色及非色之生起持执，称为生存执着。梵行之执着称为梵行执着。犹如经中说——

‘‘Tattha katamā brahmacariyesanā? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho, ayaṃ vuccati brahmacariyesanā’’ti (vibha. 919).

『何谓梵行执着？谓于常存间、非常存间、想终有间、想无终间、以此生命、此身，或他生命、他身，或如来有死，或如来无死，或如来既有死又无死，或如来非死非不死之间，对此种种见地、见解、深见、见地的把握、见解之疑、见解之证，执着、迷恋、严重偏差、邪见、错误见、邪解见、断见、断执、执纤细节，谓此即名为梵行执着』（《释论》919页）。

Tasmā diṭṭhigatasammatassa brahmacariyassa esanā diṭṭhibrahmacariyesanāti veditabbāti. Ettāvatā rāgadiṭṭhiyo esanāti dassitā honti. Na kevalañca rāgadiṭṭhiyova esanā, tadekaṭṭhaṃ kammampi. Vuttampi cetaṃ –

因此，应当了知，所谓正确见地下的梵行欲，是指于此正确见地修行的梵行之欲。到此程度，贪欲见的欲为欲望即此。并不止唯贪欲见一种欲望，而该处还涵盖一切业的种类。经中亦有言，

‘‘Tattha katamā kāmesanā? Kāmarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati kāmesanā. Tattha katamā bhavesanā? Bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati bhavesanā. Tattha katamā brahmacariyesanā? Antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ, vacīkammaṃ, manokammaṃ, ayaṃ vuccati brahmacariyesanā’’ti (vibha. 919) –

「那么何为欲望？所谓欲界贪爱，即此处指称的俗称『欲望』。此欲望是身业、口业、意业中的不善业，此即曰欲望。何为有界欲望？所谓娑婆贪爱，指身业、口业、意业中不善业，名曰有界欲望。何为梵行欲？所谓内行见，即内住见，是指身业、口业、意业中不善业，此即称为梵行欲。」

Evametā tisso esanā veditabbā.

由此，须知有此三种欲望。

Gāthāsu sambhavanti ettha esanānaṃ uppattihetubhūtā avijjādayo taṇhā cāti sambhavo, samudayoti attho. Yatthacetā nirujjhantīti brahmacariyesanā paṭhamamaggena nirujjhati, kāmesanā anāgāmimaggena, bhavesanā arahattamaggena nirujjhatīti veditabbaṃ. Sesaṃ vuttanayameva.

此处颂言中说明，欲望生成的因缘是无明等，渴爱即生起，意指集。若此欲望消灭，即称梵行欲在初果断灭，欲界欲望于阿那含果断灭，有界欲望于阿拉汉果断灭，此乃应当了知的义理。余皆如前所说。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释已毕。

6. Dutiyaesanāsuttavaṇṇanā6. 第二求经注释

§55

55. Chaṭṭhe brahmacariyesanā sahāti brahmacariyesanāya saddhiṃ. Vibhattilopena hi ayaṃ niddeso, karaṇatthe vā etaṃ paccattavacanaṃ. Idaṃ vuttaṃ hoti ‘‘brahmacariyesanāya saddhiṃ kāmesanā, bhavesanāti tisso esanā’’ti. Tāsu brahmacariyesanaṃ sarūpato dassetuṃ ‘‘itisaccaparāmāso, diṭṭhiṭṭhānā samussayā’’ti vuttaṃ. Tassattho – iti evaṃ saccanti parāmāso itisaccaparāmāso. Idameva saccaṃ, moghamaññanti diṭṭhiyā pavattiākāraṃ dasseti. Diṭṭhiyo eva sabbānatthahetubhāvato diṭṭhiṭṭhānā. Vuttañhetaṃ – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Tā eva ca uparūpari vaḍḍhamānā lobhādikilesasamussayena ca samussayā, ‘‘idameva saccaṃ, moghamañña’’nti micchābhinivisamānā sabbānatthahetubhūtā kilesadukkhūpacayahetubhūtā ca diṭṭhiyo brahmacariyesanāti vuttaṃ hoti. Etena pavattiākārato nibbattito ca brahmacariyesanā dassitāti veditabbā.

第五十五条。第六种梵行欲是与梵行欲本身共存。此义断除消失的说法，是为了说明或具体用途。文中说：「梵行欲，有界欲，欲望，共三种欲望。」其中为了明确显示梵行欲的本质，文中言说「此即真谛的缘起，见处之缘起」；由此产生：「真谛即是此，我等说为谬」；此谓真理，因见而产生错觉形态。见者为一切烦恼之本，因见处而起。经典云：「比库，当知邪见为最恶」，见处由此递增，因贪欲等烦恼及见处增幅而生。由此谬误执着，诞生误解为真理，此见为梵行欲见，因烦恼及苦受之缘起所生。且由此见理，生起梵行欲，称此理当知。

Sabbarāgavirattassāti sabbehi kāmarāgabhavarāgehi virattassa. Tato eva taṇhakkhayasaṅkhāte nibbāne vimuttattā taṇhakkhayavimuttino arahato. Esanā paṭinissaṭṭhāti kāmesanā, bhavesanā ca sabbaso nissaṭṭhā pahīnā. Diṭṭhiṭṭhānā samūhatāti brahmacariyesanāsaṅkhātā diṭṭhiṭṭhānā ca paṭhamamaggeneva samugghātitā. Esanānaṃ khayāti evametāsaṃ tissannaṃ esanānaṃ khayā anuppādanirodhā bhinnakilesattā. Bhikkhūti ca sabbaso āsābhā vā. Nirāsoti ca diṭṭhekaṭṭhassa vicikicchākathaṃkathāsallassa pahīnattā akathaṃkathīti ca vuccatīti.

「无染欲断」者，谓断除了诸欲界及有界的贪欲，由于断除了渴爱，致成涅槃所显的解脱，阿拉汉即由渴爱断灭而得解脱。因此，欲望即梵行欲，有界欲皆永断灭无余。见处被称为见处集，即梵行欲所起的见处，且于初道即遭破坏。欲望的消失，如此三种欲望皆灭，是无生无灭、不生不灭、烦恼断灭的分别。比库应无妄望亦无邪念。有不望即对邪见烦恼没有迷惑，对见处断疑见已灭，谓之不惑，即明了此义。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。

7-8. Āsavasuttadvayavaṇṇanā7-8. 漏经二经注释

§56-57

56-57. Sattame kāmāsavoti kāmesu āsavo, kāmasaṅkhāto vā āsavo kāmāsavo , atthato pana kāmarāgo rūpādiabhirati ca kāmāsavo. Rūpārūpabhavesu chandarāgo jhānanikanti sassatadiṭṭhisahagato rāgo bhavapatthanā ca bhavāsavo. Avijjāva avijjāsavo.

五十六至五十七节。所谓第七者，为欲流，即对欲界事物的烦恼；或者说与欲有关的烦恼即欲烦恼；本义上则是对欲的贪爱，即欲爱烦恼，对形色等有分别色欲等爱好。于有形无形之生中，渴爱和爱欲紧随禅定而起，常见见执亦随其后，爱欲成为生之根源，成为生忧烦恼。无明则是无明烦恼。

Āsavānañca sambhavanti ettha ayonisomanasikāro avijjādayo ca kilesā āsavānaṃ sambhavo. Vuttañhetaṃ –

烦恼因缘而生，其中有非正当思维，诸如无明等烦恼即烦恼之所生。这里说：

‘‘Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhantī’’ti (ma. ni. 1.15).

世尊说：“比库们，若人不依正思考，则未生烦恼生起，已生烦恼增长。”（《中部》1章15节）

‘‘Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā anvadeva ahirikaṃ anottappa’’nti (itivu. 40) ca.

世尊又说：“无明是恶法的先行者，因无明而生。因无明所生则无耻无惧。”（《增支部》40）

Maggañca khayagāminanti āsavānaṃ khayagāminaṃ ariyamaggañca. Tattha kāmāsavo anāgāmimaggena pahīyati, bhavāsavo avijjāsavo ca arahattamaggena. Kāmupādānaṃ viya kāmāsavopi aggamaggavajjhoti ca vadanti. Sesaṃ vuttanayameva. Aṭṭhame apubbaṃ natthi.

烦恼当入灭道，即圣道，故烦恼灭道，便是圣道。其中欲烦恼，由不还果圣道断除；有生烦恼和无明烦恼，则由阿拉汉圣道断除。欲烦恼如同对欲的执着，故称为烦恼断道。余烦恼亦如是。第八无先者无。

Sattamaaṭṭhamasuttavaṇṇanā niṭṭhitā. · 第七、第八经注释完毕。

9. Taṇhāsuttavaṇṇanā9. 渴爱经注释

§58

58. Navame taṇhāyanaṭṭhena taṇhā, rūpādivisayaṃ tasatīti vā taṇhā. Idāni taṃ vibhajitvā dassetuṃ ‘‘kāmataṇhā’’tiādi vuttaṃ. Tattha pañcakāmaguṇiko rāgo kāmataṇhā. Rūpārūpabhavesu chandarāgo jhānanikanti sassatadiṭṭhisahagato rāgo bhavavasena patthanā ca bhavataṇhā. Ucchedadiṭṭhisahagato rāgo vibhavataṇhā. Apica pacchimataṇhādvayaṃ ṭhapetvā sesā sabbāpi taṇhā kāmataṇhā eva. Yathāha –

五十八节。第九者，即为渴爱。渴爱以形色为境界，或谓诸复数渴爱。今将其细分，以显其义称为“欲渴爱”等。其中特指五种欲的集合者，为欲渴爱。形色之生中，渴爱紧随禅定而起，常见见执相随之，作为生之缘起而生称为“存在渴爱”。断灭见执者生起以灭为缘起称“灭尽渴爱”。复将后者的两种渴爱加以判别，待俱全后，所有渴爱皆归于欲渴爱。如所说：

‘‘Tattha katamā bhavataṇhā? Sassatadiṭṭhisahagato rāgo sārāgo cittassa sārāgo – ayaṃ vuccati bhavataṇhā. Tattha katamā vibhavataṇhā? Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo, ayaṃ vuccati vibhavataṇhā . Avasesā taṇhā kāmataṇhā’’ti (vibha. 916).

“在那里，什么是有欲渴求？即是与永恒见相随的贪爱、生起于心之根本贪爱，此即谓有欲渴求。那什么是无欲渴求？即是与断灭见相随的贪爱、生起于心根本贪爱，此即谓无欲渴求。余余的渴求是欲界之渴求。”（毗婆沙 916）

Imā ca tisso taṇhā rūpataṇhā…pe… dhammataṇhāti visayabhedato paccekaṃ chabbidhāti katvā aṭṭhārasa honti. Tā ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa, iti atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti vibhāgato aṭṭhasataṃ honti. Puna saṅgahe kariyamāne kālabhedaṃ anāmasitvā gayhamānā chattiṃseva honti, rūpādīnaṃ ajjhattikabāhiravibhāge akariyamāne aṭṭhāraseva, rūpādiārammaṇavibhāgamatte gayhamāne chaḷeva, ārammaṇavibhāgampi akatvā gayhamānā tissoyeva hontīti.

这三种渴求中，色欲渴求……依照所缘对象异，分为法欲渴求，进一步根据所缘对象差别细分为六种十九种，合起来共有十八种。其中文内色等十八种，外色等十八种合计三十六种，过去三十六种，未来三十六种，现在三十六种，皆被区分，合计共计八百。进一步若合并时间差异并忽略，合计为三十六种；如果不分别内外色之差别，则为十八种；若单就色等现前境界而不分别其境界差别，则为三种。

Gāthāsu taṇhāyogenāti taṇhāsaṅkhātena yogena, kāmayogena, bhavayogena ca. Saṃyuttāti sambandhā, bhavādīsu saṃyojitā vā. Tenevāha ‘‘rattacittā bhavābhave’’ti. Khuddake ceva mahante ca bhave laggacittāti attho. Atha vā bhavoti sassatadiṭṭhi, abhavoti ucchedadiṭṭhi. Tasmā bhavābhave sassatucchedadiṭṭhīsu sattavisattacittāti. Etena bhavataṇhā, vibhavataṇhā ca dassitā. Imasmiṃ pakkhe ‘‘taṇhāyogenā’’ti iminā kāmataṇhāva dassitāti veditabbā. Te yogayuttā mārassāti te evaṃbhūtā puggalā mārassa pāsasaṅkhātena yogena yuttā baddhā. Rāgo hi mārayogo mārapāsoti vuccati. Yathāha –

在诗句中，‘渴求之缘’意指渴求依缘而生之关系，即欲缘、存在缘二种缘；‘相应’则是指与存在等相连。因是故有‘夜心(睡眠)存在非存在’之语。小乘与大乘皆有‘附着存在’之意。此处所说‘存在’即是永恒见，‘非存在’即是断灭见。因此存在与非存在对应为七与二十七心。由此辨明有欲渴求与无欲渴求。此处‘以渴求缘’表明了所说欲界渴求。与此缘合，魔王得以束缚众生，称为魔之网缚。贪爱为魔之缘、魔之网缚正是此义。如经所说——

‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso;

“空中行者之网，是心所往依护；

Tena taṃ bādhayissāmi, na me samaṇa mokkhasī’’ti. (saṃ. ni. 1.151; mahāva. 33);

因此我将被阻碍，非罗汉得解脱。”（相应部·定集 1.151，摩诃般泥洹经 33）

Catūhi yogehi anupaddutattā yogakkhemaṃ, nibbānaṃ arahattañca, tassa anadhigamena ayogakkhemino. Uparūpari kilesābhisaṅkhārānaṃ jananato janā, pāṇino. Rūpādīsu sattā visattāti sattā.

藉四种缘生不染净境，即是心净恒处、涅槃阿拉汉，非因四缘而得知者。彼众生因烦恼之造作轮转自在，因缘所生众生众多，故称为众生。

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

『蕴』与『法界』『根处』的次第修行；

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –

称作轮回不绝地流转。

Evaṃ vuttaṃ khandhādīnaṃ aparāparuppattisaṅkhātaṃ saṃsāraṃ gacchanti, tato na muccanti. Kasmā? Taṇhāyogayuttattā . Jātimaraṇagāmino punappunaṃ jananamaraṇasseva upagamanasīlāti. Ettāvatā vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassetuṃ ‘‘ye ca taṇhaṃ pahantvānā’’ti gāthamāha. Sā heṭṭhā vuttanayattā suviññeyyāva.

如此说出蕴等各别分别生起的轮回，故轮回仍然流转不解。为何？因其依附于渴爱。反复因生死流转，生死之道一再出现；经过如此环环相扣的循环，现在启示出解脱之法『那些断除渴爱者』。此句以下的说法极为精妙，应深入辨明。

Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。

10. Māradheyyasuttavaṇṇanā十、《魔境经》注释

§59

59. Dasamassa kā uppatti? Ekadivasaṃ kira satthā sekkhabahulāya parisāya parivuto nisinno tesaṃ ajjhāsayaṃ oloketvā upari visesādhigamāya ussāhaṃ janetuṃ asekkhabhūmiṃ thomento idaṃ suttaṃ abhāsi. Tattha atikkammātiādīsu ayaṃ saṅkhepattho – atikkamma atikkamitvā abhibhavitvā. Māradheyyaṃ mārassa visayaṃ issariyaṭṭhānaṃ. Ādiccova yathā ādicco abbhādiupakkilesavimutto attano iddhiyā ānubhāvena tejasāti tīhi guṇehi samannāgato nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamaṃ atikkamma atikkamitvā abhibhavitvā vidhamitvā virocati, obhāsati, tapati; evameva khīṇāsavo bhikkhu tīhi dhammehi samannāgato sabbupakkilesavimutto māradheyyasaṅkhātaṃ tebhūmakadhammappavattaṃ abhibhavitvā virocatīti.

五十九、修习甚么产生？据说一天之中，世尊围绕大量在学比库僧团，环顾众僧住处，起励精进心，乃升上清净的在学之地，说此经文。此处『超越』等词为简称——超越、超出、称霸一切。譬如像除魔梵王以天眼观察世界三宝捨染，具足三种神力（威力、光明、热力）升空逾越、掌控、拆毁、光照、炽燃诸天界黑暗；同理无烦恼尽的比库，具足戒定慧三法，三功德彻除一切染污（烦恼）障碍，掌控修行基础发挥光明，发出如火炬般光芒。

Asekkhenāti ettha sikkhāsu jātāti sekkhā, sattannaṃ sekkhānaṃ eteti vā sekkhā, apariyositasikkhattā sayameva sikkhantīti vā sekkhā maggadhammā heṭṭhimaphalattayadhammā ca. Aggaphaladhammā pana upari sikkhitabbābhāvena na sekkhāti asekkhā. Yattha hi sekkhabhāvāsaṅkā atthi, tatthāyaṃ paṭisedhoti lokiyadhammesu nibbāne ca asekkhabhāvānāpatti daṭṭhabbā. Sīlasamādhipaññāsaṅkhātā hi sikkhā attano paṭipakkhakilesehi vippayuttā parisuddhā upakkilesānaṃ ārammaṇabhāvampi anupagamanato sātisayaṃ sikkhāti vattuṃ yuttā, aṭṭhasupi maggaphalesu vijjanti; tasmā catumaggaheṭṭhimaphalattayadhammā viya arahattaphaladhammāpi ‘‘tāsu sikkhāsu jātā’’ti ca, taṃsikkhāsamaṅgino arahato itaresaṃ viya sekkhatte sati ‘‘sekkhassa ete’’ti ca ‘‘sikkhā sīlaṃ etesa’’nti ca sekkhāti āsaṅkā siyunti tadāsaṅkānivattanatthaṃ asekkhāti yathāvuttasekkhabhāvappaṭisedhaṃ katvā vuttaṃ. Arahattaphale pavattamānā hi sikkhā pariniṭṭhitakiccattā na sikkhākiccaṃ karonti, kevalaṃ sikkhāphalabhāvena pavattanti. Tasmā tā na sikkhāvacanaṃ arahanti, nāpi taṃsamaṅgino sekkhavacanaṃ, na ca taṃsampayuttadhammā sikkhanasīlā. ‘‘Sikkhāsu jātā’’ti evamādiatthehi aggaphaladhammā sekkhā na honti. Heṭṭhimaphalesu pana sikkhā sakadāgāmimaggavipassanādīnaṃ upanissayabhāvato sikkhākiccaṃ karontīti sikkhāvacanaṃ arahanti, taṃsamaṅgino ca sekkhavacanaṃ, taṃsampayuttā dhammā ca sikkhanasīlā. Sekkhadhammā yathāvuttehi atthehi sekkhā hontiyeva.

『在学』意指于戒行中培养的学者，即卅七种戒法内的修行者，乃入门修学者。『在学』亦是未达到圆满的修行者。尚需修学的品行称为未圆满戒法及根基。主要果位须进一步修习，缺其功德则非完全的在学。若在学之心尚存，则当否定未成就者之状态，于世俗及涅槃中均应弃绝未成就之心。具有戒、定、慧为主的戒行，离染污成就清净，为起修行良好基础，正因如此八正道中根基与果报之关系，正以此戒定慧，法身修学称为『在学』。相应阿拉汉果亦由此戒学相续，而阿拉汉如果部分尚存也即是在学状态。如同佛果不称作在学，彼等也非同类在学；且彼等非是修行中未圆满之行。所谓『产生于修学』之意，即主要果位上未成就的在学者，并非阿拉汉果的虑学。正以对主要果之依缘，才有修行动作，故称‘修学’。如若仅得果报之乐而不再修，则非修行者。由此而知，所谓‘产生于修学’的主果内涵，并非指于阿拉汉中称在学者。『在学』二字相应上述义理，用以区别完全果位且无修行动作者。此经文中，所谓在学，乃入门修学之意。

Atha vā sekkhāti apariyositasikkhānaṃ vacananti, asekkhāti padaṃ pariyositasikkhānaṃ dassananti na lokiyadhammanibbānānaṃ asekkhabhāvāpatti. Vuḍḍhippattā sekkhā asekkhā ca sekkhadhammesu eva kesañci vuḍḍhippattānaṃ asekkhatā āpajjatīti arahattamaggadhammā vuḍḍhippattā. Yathāvuttehi ca atthehi sekkhāti katvā asekkhā āpannāti ce? Taṃ na, sadisesu tabbohārato. Arahattamaggato hi ninnānākaraṇaṃ arahattaphalaṃ ṭhapetvā pariññādikiccakaraṇaṃ vipākabhāvañca, tasmā te eva sekkhā dhammā arahattaphalabhāvaṃ āpannāti sakkā vattuṃ. Kusalasukhato ca vipākasukhaṃ santataratāya paṇītataranti vuḍḍhippattāva te dhammā hontīti ‘‘asekkhā’’ti vuccanti.

若以未圆满戒行为『在学』，以圆满戒行为『不在学』，此语分别表明未入涅槃者中无成就与有成就的戒行状态。修习与非修习均属戒行中的变化，称做阿拉汉道的变化。依上述义理，称某种状态为在学，另一为不在学。此处不应将此理扩大混淆。阿拉汉道因成就，灭除一切生死烦恼，故得涅槃果报，因此成就之戒行名为在学。有持续之善能乐，及不断果乐而愈加上的增长，此谓‘不在学’之戒行。

Te pana asekkhadhamme khandhavasena idha tidhā vibhajitvā tehi samannāgamena khīṇāsavassa ānubhāvaṃ vibhāvento bhagavā ‘‘asekkhena sīlakkhandhenā’’tiādimāha. Tattha sīlasaddassa attho heṭṭhā vutto. Khandhasaddo pana rāsimhi paññattiyaṃ ruḷhiyaṃ guṇeti bahūsu atthesu diṭṭhappayogo. Tathā hi ‘‘asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchatī’’tiādīsu (a. ni. 4.51; 6.37) rāsimhi āgato. ‘‘Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’ntiādīsu (saṃ. ni. 4.241) paññattiyaṃ. ‘‘Cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ viññāṇaṃ viññāṇakkhandho’’tiādīsu (dha. sa. 63, 65) ruḷhiyaṃ. ‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito’’tiādīsu (ma. ni. 1.462) guṇe. Idhāpi guṇeyeva daṭṭhabbo. Tasmā asekkhena sīlasaṅkhātena guṇenāti attho. Samannāgatoti sampayutto samaṅgībhūto. Samādahati etena, sayaṃ vā samādahati, samādhānameva vāti samādhi. Pakārehi jānāti yathāsabhāvaṃ paṭivijjhatīti paññā. Sīlameva khandho sīlakkhandho. Sesesupi eseva nayo.

当此不退转法中，蕴作为群集，现分三种，具有此等性质者，世尊以“不退转的戒蕴”等语教说之。此中“戒”一词的本义较低，实际是言“蕴”这一名称在多义中广泛使用。譬如“无限、无量、大水蕴聚合数”等（详见阿尼达4.51、6.37）语中以“蕴”为群集相。又如“佛见大木蕴于恒河水流中”等（详见相应经文）为群集称谓。又如“心、意、识、心所、识蕴”等（法句经索引63、65）为群集称呼。再如“善知识维萨迦阿阇梨所说八正道三蕴聚合”等（中部尼柯耶1.462）为美德之义。此处亦应见为美德义。故“不退转的戒蕴”意为具有戒律名号的美德聚合。聚合即连带、联合之义。聚合即专注，自摄心法也。以见其自摄故称之为聚合。戒即蕴，戒蕴也。其余亦同理。

Tattha aggaphalabhūtā sammāvācā, sammākammanto, sammāājīvo ca sabhāveneva asekkho sīlakkhandho nāma, tathā sammāsamādhi asekkho samādhikkhandho. Tadupakārakato pana sammāvāyāmasammāsatiyo samādhikkhandhe saṅgahaṃ gacchanti. Tathā sammādiṭṭhi asekkho paññākkhandho. Tadupakārakato sammāsaṅkappo paññākkhandhe saṅgahaṃ gacchatīti evamettha aṭṭhapi arahattaphaladhammā tīhi khandhehi saṅgahetvā dassitāti veditabbaṃ.

此中首者为聚果性，即正语、正业、正命等共称不退转的戒蕴。又正定亦名不退转的定蕴。因相辅而正精进、正念于定蕴有所聚合。正见不退转即慧蕴。因相辅而正思维亦聚合于慧蕴。由此当知，八种阿拉汉果法结合三蕴名义加以显说。

Yassa ete subhāvitāti yena arahatā ete sīlādayo asekkhadhammakkhandhā subhāvitā suṭṭhu vaḍḍhitā, so ādiccova virocatīti sambandho. ‘‘Yassa cete’’tipi paṭhanti. Tesañca saddo nipātamattaṃ. Evametasmiṃ vagge paṭhamasutte vaṭṭaṃ, pariyosānasutte vivaṭṭaṃ, itaresu vaṭṭavivaṭṭaṃ kathitaṃ.

所谓成熟者，即阿拉汉以此戒等不退转法蕴成熟、圆满增长，彼此关系同初生发。当说“所谓彼者”。言辞仅止于词性，在此章首经、末经及他处皆有说明。

Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释终了。

Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品注释终了。

2. Dutiyavaggo

「经句中，所谓‘无尽触’者，谓无止息、可谈论、可宣说之事。所谓无尽者，谓可谈论之事；谓言论之境，实则五蕴色等诸法是也。经中有言——

1. Puññakiriyavatthusuttavaṇṇanā一、《福业事经》注释

§60

60. Dutiyavaggassa paṭhame puññakiriyavatthūnīti pujjabhavaphalaṃ nibbattenti, attano santānaṃ punantīti vā puññāni, puññāni ca tāni hetupaccayehi kattabbato kiriyā cāti puññakiriyā. Tā eva ca tesaṃ tesaṃ ānisaṃsānaṃ vatthubhāvato puññakiriyavatthūni. Dānamayanti anupacchinnabhavamūlassa anuggahavasena pūjāvasena vā attano deyyadhammassa paresaṃ pariccāgacetanā dīyati etāyāti dānaṃ, dānameva dānamayaṃ. Cīvarādīsu hi catūsu paccayesu annādīsu vā dasasu dānavatthūsu rūpādīsu vā chasu ārammaṇesu taṃ taṃ dentassa tesaṃ uppādanato paṭṭhāya pubbabhāge pariccāgakāle pacchā somanassacittena anussaraṇe cāti tīsu kālesu vuttanayena pavattacetanā dānamayaṃ puññakiriyavatthu nāma.

第二品首讲有功德业缘，即功德生果，指自身之众生续命延续的功德。所谓功德者，依因缘条件为缘所成之业，称为功德业。施舍因缘众多，如不间断地以供养、礼敬自己所依的法身或他人，是为施舍。施舍者即施舍所成。衣钵等四种条件、食物等十种赠物、色等六种器物，持有者因施舍的缘起而产生此等物品，事前怀善意布施时称为功德因缘。

Sīlamayanti niccasīlauposathaniyamādivasena pañca, aṭṭha, dasa vā sīlāni samādiyantassa sīlapūraṇatthaṃ pabbajissāmīti vihāraṃ gacchantassa pabbajantassa manorathaṃ matthakaṃ pāpetvā ‘‘pabbajito vatamhi sādhu suṭṭhū’’ti āvajjentassa saddhāya pātimokkhaṃ paripūrentassa paññāya cīvarādike paccavekkhantassa satiyā āpāthagatesu rūpādīsu cakkhudvārādīni saṃvarantassa vīriyena ājīvaṃ sodhentassa ca pavattā cetanā sīlatīti sīlamayaṃ puññakiriyavatthu nāma.

持戒因缘者，指常行净戒恪守于优婆塞戒等五戒、八戒、十戒者，为求戒满，出家行者怀入道之愿，闻已信心清淨，具足戒律，勤修三衣等物，勤念修持戒行戒律，严守眼门等禁戒，精进净业，净化生计。此种立心发愿修戒持戒，称为戒的功德因缘。

Tathā paṭisambhidāyaṃ (paṭi. ma. 1.48) vuttena vipassanāmaggena cakkhuṃ aniccato dukkhato anattato vipassantassa sotaṃ, ghānaṃ, jivhaṃ, kāyaṃ, manaṃ. Rūpe…pe… dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ. Rūpasaññaṃ…pe… dhammasaññaṃ. Jarāmaraṇaṃ aniccato dukkhato anattato vipassantassa yā cetanā, yā ca pathavīkasiṇādīsu aṭṭhatiṃsāya ārammaṇesu pavattā jhānacetanā, yā ca anavajjesu kammāyatanasippāyatanavijjāṭṭhānesu paricayamanasikārādivasena pavattā cetanā, sabbā bhāveti etāyāti bhāvanāmayaṃ vuttanayena puññakiriyavatthu cāti.

如经中（《巴提玛经》第1卷第48节）所说，智慧观察之道上，眼识观察无常、苦、无我的真相时，亦观察耳、鼻、舌、身、意。对于色法……诸法，眼识……心识亦复如是。观察眼触……心触，眼触生起的感受……心触生起的感受。色的分别心……法的分别心。观察到老死无常、苦、无我的念头，以及于地、水、火、风等三十八境界所起的禅定之念头，及于不洁戒、业、法界所起的认识与念念乐意增进的心所等等一切，皆由此诸修习而生，称为福德业因。

Ekamekañcettha yathārahaṃ pubbabhāgato paṭṭhāya kāyena karontassa kāyakammaṃ hoti, tadatthaṃ vācaṃ nicchārentassa vacīkammaṃ, kāyaṅgaṃ vācaṅgañca acopetvā manasā cintentassa manokammaṃ. Annādīni dentassa cāpi ‘‘annadānādīni demī’’ti vā dānapāramiṃ āvajjetvā vā dānakāle dānamayaṃ puññakiriyavatthu hoti. Vattasīse ṭhatvā dadato sīlamayaṃ, khayato vayato kammato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti.

各各当依适当次第，如前已述，身体先动时即作身行，言语以此为因故即成语行，未分别身语者而仅以心思惟时，即为意行。若行施供养等，或念称“我施食等供养”，然后起行，此时施行的善业即为施行福德的根本。行之后，立定给予戒行，将所作业正确回转而施，便成修习福德的根本。

Aparānipi satta puññakiriyavatthūni – apacitisahagataṃ puññakiriyavatthu veyyāvaccasahagataṃ pattianuppadānaṃ abbhanumodanaṃ desanāmayaṃ savanamayaṃ diṭṭhijugataṃ puññakiriyavatthūti. Saraṇagamanampi hi diṭṭhijugateneva saṅgayhati. Yaṃ panettha vattabbaṃ, taṃ parato āvi bhavissati.

此外尚有七种福德业因，即含于恭敬心之福德因、智慧之福德因、善说法的福德因、闻法的福德因、正见相应的福德因。归依三宝亦属于正见相应的福德因。然此要做之事，后当详说。

Tattha vuḍḍhataraṃ disvā paccuggamanapattacīvarapaṭiggahaṇābhivādanamaggasampadānādivasena apacāyanasahagataṃ veditabbaṃ. Vuḍḍhatarānaṃ vattapaṭipattikaraṇavasena, gāmaṃ piṇḍāya paviṭṭhaṃ bhikkhuṃ disvā pattaṃ gahetvā gāme bhikkhaṃ sampādetvā upasaṃharaṇavasena ‘‘gaccha bhikkhūnaṃ pattaṃ āharā’’ti sutvā vegena gantvā pattāharaṇādivasena ca veyyāvaccasahagataṃ veditabbaṃ. Cattāro paccaye datvā pupphagandhādīhi ratanattayassa pūjaṃ katvā aññaṃ vā tādisaṃ puññaṃ katvā ‘‘sabbasattānaṃ patti hotū’’ti pariṇāmavasena pattianuppadānaṃ veditabbaṃ. Tathā parehi dinnāya pattiyā kevalaṃ vā parehi kataṃ puññaṃ ‘‘sādhu, suṭṭhū’’ti anumodanavasena abbhanumodanaṃ veditabbaṃ. Attano paguṇadhammaṃ apaccāsīsanto hitajjhāsayena paresaṃ deseti – idaṃ desanāmayaṃ puññakiriyavatthu nāma. Yaṃ pana eko ‘‘evaṃ maṃ dhammakathikoti jānissantī’’ti icchāya ṭhatvā lābhasakkārasilokasannissito dhammaṃ deseti, taṃ na mahapphalaṃ hoti. ‘‘Addhā ayaṃ attahitaparahitānaṃ paṭipajjanūpāyo’’ti yonisomanasikārapurecārikahitapharaṇena muducittena dhammaṃ suṇāti, idaṃ savanamayaṃ puññakiriyavatthu hoti. Yaṃ paneko ‘‘iti maṃ saddhoti jānissantī’’ti suṇāti, taṃ na mahapphalaṃ hoti. Diṭṭhiyā ujugamanaṃ diṭṭhijugataṃ, ‘‘atthi dinna’’ntiādinayappavattassa sammādassanassa etaṃ adhivacanaṃ. Idañhi pubbabhāge vā pacchābhāge vā ñāṇavippayuttampi ujukaraṇakāle ñāṇasampayuttameva hoti. Apare panāhu ‘‘vijānanapajānanavasena dassanaṃ diṭṭhi kusalañca viññāṇaṃ kammassakatāñāṇādi ca sammādassana’’nti . Tattha kusalena viññāṇena ñāṇassa anuppādepi attanā katapuññānussaraṇavaṇṇārahavaṇṇanādīnaṃ saṅgaho, kammassakatāñāṇena kammapathasammādiṭṭhiyā . Itaraṃ pana diṭṭhijugataṃ sabbesaṃ niyamalakkhaṇaṃ. Yañhi kiñci puññaṃ karontassa diṭṭhiyā ujubhāveneva taṃ mahapphalaṃ hoti.

在此须了解，年长者往来护持、接受和礼敬衣钵等行为，属于含于恭敬之福德因。年长者生活规矩完备，若遇有比库入村乞食，主动接纳、请其来舍，乃至赶来取衣等，皆是含于智慧之福德因。若供献花香宝物礼敬三宝，或由他人行施福德，皆生起衣钵福德因之喜悦称赞。若自修自身美德、忍辱心，并以慈心利他而说法，即称为善说法福德因。而若仅以“我乃如此法师”之念互取表达世间荣誉者，虽发心，但无大利益。唯有以正智心转观自身利他之行，方得善说法之福德因。闻法者若心生信心，则非大利益。正见相应则为直接观见所赠之果报与正见循修而得。此中正见，即在先后阶段，伴随智慧发生，智慧增进时即现。又据他处所说，正见包括认知与无明破除，善知识之智慧及业果等解脱之见。在此正见的基础上，方成福德最大因。

Imesaṃ pana sattannaṃ puññakiriyavatthūnaṃ purimehi tīhi dānamayādīhi puññakiriyavatthūhi saṅgaho. Tattha hi apacāyanaveyyāvaccāni sīlamaye, pattianuppadānaabbhanumodanāni dānamaye, dhammadesanāsavanāni bhāvanāmaye, diṭṭhijugataṃ tīsupi. Tenāha bhagavā –

此七种福德业因中，前三种为施行福德，含恭敬、智慧及其他业因为戒行福德因，听闻、说法则是修习福德因，皆属正见相应。故世尊曾说：

‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṃ…pe… bhāvanāmayaṃ puññakiriyavatthū’’ti (a. ni. 8.36).

“比库们，有三种福德业因。是何三者？施行福德……戒行福德……修习福德……”（《增支部》8章36节）。

Ettha ca aṭṭhannaṃ kāmāvacarakusalacetanānaṃ vasena tiṇṇampi puññakiriyavatthūnaṃ pavatti hoti. Yathā hi paguṇaṃ dhammaṃ parivattentassa ekacce anusandhiṃ asallakkhentasseva gacchanti, evaṃ paguṇaṃ samathavipassanābhāvanaṃ anuyuñjantassa antarantarā ñāṇavippayuttacittenāpi manasikāro pavattati. Sabbaṃ taṃ pana mahaggatakusalacetanānaṃ vasena bhāvanāmayameva puññakiriyavatthu hoti, na itarāni. Gāthāya attho heṭṭhā vuttoyeva.

此处所说「八正道」者，谓对欲界法中善意愿的具足修习，乃修诸善行之因缘。正如陷于恶法者，或因断念未纯净而返覆相续，修习善法但未纯熟者，亦会经历反复；同样修习止观禅法、慧解脱法门者，虽有偶尔分心之时，然意念之中，不离正见智慧之念亦会起作用。总之，诸法的修习皆由重大善意愿熏习而成，是名具足善因，其他非此类。此义已于偈中略示。

Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释终了。

2. Cakkhusuttavaṇṇanā二、《眼经》注释

§61

61. Dutiye cakkhūnīti cakkhantīti cakkhūni, samavisamaṃ ācikkhantāni viya pavattantīti attho. Atha vā cakkhanaṭṭhena cakkhūni. Kimidaṃ cakkhanaṃ nāma? Assādanaṃ, tathā hi vadanti ‘‘madhuṃ cakkhati byañjanaṃ cakkhatī’’ti imāni ca ārammaṇarasaṃ anubhavantāni assādentāni viya hontīti cakkhanaṭṭhena cakkhūni. Tāni pana saṅkhepato dve cakkhūni – ñāṇacakkhu, maṃsacakkhu cāti. Tesu maṃsacakkhu heṭṭhā vuttameva. Ñāṇacakkhu dibbacakkhu, paññācakkhūti idha dvidhā katvā vuttaṃ.

第六十一偈所述「第二眼」者，意谓「眼与视觉」。因其视觉中，有清净与污秽两种分明呈现，好似明净与暗污相对。又可称为视觉之处。何谓此「视觉」？谓感触之境。正如言「蜜味可辨，其声可识」者，是谓体验触之入处，有如感官得受境相摄受，故称「视觉」之所。略言之，视觉分两：智眼与肉眼。此处所论，为后者肉眼。智眼，即天眼、智慧眼，已于此处分二解说。

Tattha dibbacakkhūti dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaggahaṇasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ, dibbavihāravasena paṭiladdhattā attano ca dibbavihārasannissitattā ālokapariggahena mahājutikattā. Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhukiccakaraṇena cakkhumivātipi cakkhu, dibbañca taṃ cakkhu cāti dibbacakkhu.

所谓天眼者，谓天人之眼。天人善行者因其善业，免染诸垢，能远离烦恼，观察境界之能力清净明晰，此即天眼。今此智慧之眼亦复如是，因修习精进、得力，故名智慧眼。天眼之因，是缘于天界生活与光明法力。乃天界中，亦以观察诸异相、生灭变化、轮回大势最为透彻，与智慧眼相类比。诸此更当依照教义而了解。观察诸相之所而从事眼之功能，即使眼超越凡俗，唯此即为天眼亦即智慧眼。

Pajānātīti paññā. Kiṃ pajānāti? Cattāri ariyasaccāni ‘‘idaṃ dukkha’’ntiādinā. Vuttañhetaṃ –

「了解」者，是谓智慧。何谓「了解」？谓知四圣谛如是：「此为苦」之类。释迦文时有此语。

‘‘Pajānātīti kho, āvuso, tasmā paññāti vuccati. Kiñca pajānāti? Idaṃ dukkha’’ntiādi (ma. ni. 1.449).

「了解者」，善友，谓是为智慧。如所知，何谓了解？谓能知「此为苦」等语义。此义明于中部尼连禅经经文之中。

Aṭṭhakathāyaṃ pana ‘‘paññāpanavasena paññā. Kinti paññāpeti? Aniccanti paññāpeti, dukkhanti paññāpeti, anattāti paññāpetī’’ti vuttaṃ. Sā panāyaṃ lakkhaṇādito yathāsabhāvapaṭivedhalakkhaṇā, akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesako viya. Visesato panettha āsavakkhayañāṇasaṅkhātā paññā catusaccadassanaṭṭhena paññācakkhūti adhippetā. Yaṃ sandhāya vuttaṃ ‘‘cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15).

注疏中云：「智慧以阐述而成。何谓阐述？谓以无常、苦、无我为阐述之义。」此为本性如实之别解说，或谓为实际观察胜解，及疏发智慧根本之喻，如灯光般明了，能使迷惑破除，唯入林修行者所证。此处特别指出，智慧是断除烦恼所生之认识，所证之四圣谛见—谓智慧眼。对此据说：「眼生、智慧生、见智生、知识生、光明生」诸法依此相续。此语见于相应部及大毗婆沙论中。

Etesu ca maṃsacakkhu parittaṃ, dibbacakkhu mahaggataṃ, itaraṃ appamāṇaṃ. Maṃsacakkhu rūpaṃ, itarāni arūpāni. Maṃsacakkhu dibbacakkhu ca lokiyāni sāsavāni rūpavisayāni, itaraṃ lokuttaraṃ anāsavaṃ catusaccavisayaṃ. Maṃsacakkhu abyākataṃ, dibbacakkhu siyā kusalaṃ siyā abyākataṃ, tathā paññācakkhu. Maṃsacakkhu kāmāvacaraṃ, dibbacakkhu rūpāvacaraṃ, itaraṃ lokuttaranti evamādi vibhāgā veditabbā.

这其中有肉眼为护卫，有大神通眼，还有其他无量的眼。肉眼所见是色，相对的其他为无色。肉眼与大神通眼皆是世俗染著的色境界，其他则为出世间无染的四圣谛境界。肉眼是未决定的，大神通眼则可能是善，也可能是未决定，智慧眼亦同。肉眼为欲境眼，大神通眼为色境眼，其他的则是出世间眼，依此类推，应当分别辨别。

Gāthāsu anuttaranti paññācakkhuṃ sandhāya vuttaṃ. Tañhi āsavakkhayañāṇabhāvato anuttaraṃ. Akkhāsi purisuttamoti purisānaṃ uttamo aggo sammāsambuddho desesi. Uppādoti maṃsacakkhussa pavatti. Maggoti upāyo, dibbacakkhussa kāraṇaṃ. Pakaticakkhumato eva hi dibbacakkhu uppajjati, yasmā kasiṇālokaṃ vaḍḍhetvā dibbacakkhuñāṇassa uppādanaṃ, so ca kasiṇamaṇḍale uggahanimittena vinā natthīti. Yatoti yadā. Ñāṇanti āsavakkhayañāṇaṃ. Tenevāha ‘‘paññācakkhu anuttara’’nti. Yassa cakkhussa paṭilābhāti yassa ariyassa paññācakkhussa uppattiyā bhāvanāya sabbasmā vaṭṭadukkhato pamuccati parimuccatīti.

在偈颂里说智慧眼为无上。因从断除烦恼的知见故至无上。称为人中至尊，是诸人之首，正觉者宣说。所谓“生起”，乃肉眼的启显；“道”，则是大神通眼的因缘。因有灼显境界眼者，大神通眼才生起，犹如界限显现于五种光标，若无此光标则无大神通眼。所谓“若”，即“当...时”。“知”是断烦恼的知见。故称“智慧眼无上”。世尊所成就的觉眼，因修习而获得起，能断除一切累苦而圆满解脱。

Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释已完。

3. Indriyasuttavaṇṇanā3. 根经注释

§62

62. Tatiye indriyānīti adhipateyyaṭṭhena indriyāni. Yāni hi sahajātadhammesu issarā viya hutvā tehi anuvattitabbāni, tāni indriyāni nāma. Apica indo bhagavā dhammissaro paramena cittissariyena samannāgato. Tena indena sabbapaṭhamaṃ diṭṭhattā adhigatattā paresañca diṭṭhattā desitattā vihitattā gocarabhāvanāsevanāhi diṭṭhattā ca indriyāni. Indaṃ vā maggādhigamassa upanissayabhūtaṃ puññakammaṃ, tassa liṅgānītipi indriyāni. Anaññātaññassāmītindriyanti ‘‘anamatagge saṃsāre anaññātaṃ anadhigataṃ amatapadaṃ catusaccadhammameva vā jānissāmī’’ti paṭipannassa iminā pubbabhāgena uppannaṃ indriyaṃ, sotāpattimaggapaññāyetaṃ adhivacanaṃ. Aññindriyanti ājānanaindriyaṃ. Tatrāyaṃ vacanattho – ājānāti paṭhamamaggañāṇena diṭṭhamariyādaṃ anatikkamitvāva jānātīti aññā. Yatheva hi paṭhamamaggapaññā dukkhādīsu pariññābhisamayādivasena pavattati, tatheva ayampi pavattatīti aññā ca sā yathāvuttenaṭṭhena indriyaṃ cāti aññindriyaṃ. Ājānanaṭṭheneva aññassa vā ariyapuggalassa indriyanti aññindriyaṃ, sotāpattiphalato paṭṭhāya chasu ṭhānesu ñāṇassetaṃ adhivacanaṃ. Aññātāvindriyanti aññātāvino catūsu saccesu niṭṭhitañāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ. Ettha ca paṭhamapacchimāni paṭhamamaggacatutthaphalavasena ekaṭṭhānikāni, itaraṃ itaramaggaphalavasena chaṭṭhānikanti veditabbaṃ.

第六十二条，三根（三力）是以诸根为主。自然生起之法中，具统御力且可循者名为根。世尊亦是具备至高法力及最高心力之根本。凭此根本首先见闻证得，其次观察他人宣说生活使命，遵行修持等，均称为根。此根基缘起大量善业，故其标识即为根。所谓未知根，是指“于无上生死轮回中，未知未证诸为无生不死，唯识四圣谛者”，由此得名为初果根，用于初果悉达知。未知者为不知根。此谓未知，即初果知见，初果慧得已，心境破除故知。正如初果慧通过苦集诸法之见而证得，故亦处于修证当中，故称未知根。于未知根中，包括阿拉汉果位藉此根而成。此处初位与后位，分别为第一及第四果时段，其他则依照果位而有六阶段差异，应予辨明。

Gāthāsu sikkhamānassāti adhisīlasikkhādayo sikkhamānassa bhāventassa. Ujumaggānusārinoti ujumaggo vuccati ariyamaggo, antadvayavivajjitattā tassa anussaraṇato ujumaggānusārino, paṭipāṭiyā magge uppādentassāti attho. Khayasminti anavasesakilesānaṃ khepanato khayasaṅkhāte aggamagge ñāṇaṃ paṭhamaṃ pureyeva uppajjati. Tato aññā anantarāti tato maggañāṇato anantarā arahattaṃ uppajjati. Atha vā ujumaggānusārinoti līnuddhaccapatiṭṭhānāyūhanādike vajjetvā samathavipassanaṃ yuganaddhaṃ katvā bhāvanāvasena pavattaṃ pubbabhāgamaggaṃ anussarantassa anugacchantassa paṭipajjantassa gotrabhuñāṇānantaraṃ diṭṭhekaṭṭhānaṃ kilesānaṃ khepanato khayasmiṃ sotāpattimagge paṭhamaṃ ñāṇaṃ anaññātaññassāmītindriyaṃ uppajjati. Tato aññā anantarāti tato paṭhamañāṇato anantarā anantarato paṭṭhāya yāva aggamaggā aññā aññindriyaṃ uppajjati.

偈语云“在学者”，意指正受持戒法等，正在修证中。所谓“正道随行者”，是指依照圣道远离两极分别，修持其法，依循次第于道上生起者。所谓“灭”，是指无烦恼者因断除忧思垢染，于第一圣道生起。继之即是第二圣道与阿拉汉果生起。所谓遵行正道者，是指断除懈怠、躁恚等烦恼，修持止观相应，依止此修证次第渐进，由此而得世间清净，禅定慧俱足者。于第一道位，因断见惑而得第一圣道知及未知根。继之缘此根，由第一圣道知而续生其他果位知及未知根，皆因修行道业积集而成。

Tatoaññā vimuttassāti tato aññā aññindriyato pacchā arahattamaggañāṇānantarā arahattaphalena paññāvimuttiyā aññātāvindriyena vimuttassa. Ñāṇaṃ ve hoti tādinoti arahattaphaluppattito uttarakāle iṭṭhāniṭṭhādīsu tādilakkhaṇappattassa khīṇāsavassa paccavekkhaṇañāṇaṃ uppajjati. Kathaṃ uppajjatīti āha ‘‘akuppā me vimuttī’’ti. Tassa akuppabhāvassa kāraṇaṃ dasseti ‘‘bhavasaṃyojanakkhayā’’ti.

继之为他知自由解脱，即其他诸根之后，阿拉汉道知相续而生，阿拉汉果伴随智慧解脱得见。此时生起的知，是阿拉汉果位初现之知，反观无烦恼者所成就的现观。为何生起？谓曰“无乱我解脱”。其不乱之因，是“断尽生死结缚故”。

Idāni tādisaṃ khīṇāsavaṃ thomento ‘‘sa ve indriyasampanno’’ti tatiyaṃ gāthamāha. Tattha indriyasampannoti yathāvuttehi tīhi lokuttarindriyehi samannāgato, suddhehipi vā paṭippassaddhiladdhehi saddhādīhi indriyehi samannāgato paripuṇṇo, tato eva cakkhādīhi suṭṭhu vūpasantehi nibbisevanehi indriyehi samannāgato. Tenāha ‘‘santo’’ti, sabbakilesapariḷāhavūpasamena upasantoti attho. Santipade ratoti nibbāne abhirato adhimutto. Ettha ca ‘‘indriyasampanno’’ti etena bhāvitamaggatā, pariññātakkhandhatā cassa dassitā. ‘‘Santo’’ti etena pahīnakilesatā, ‘‘santipade rato’’ti etena sacchikatanirodhatāti. Sesaṃ vuttanayameva.

如上所说的已断烦恼是称为“具足根”，于第三偈中如此宣说。所谓“具足根”，是指如前所述，具足三种出世间根，即清净、专注、信心根齐备者，故浑然具足。又此时所具足眼根，视各根相具足清净禅定与涅槃安住，故称“安隐根”。此“安”是指息除一切烦恼的宁静、安稳。尚且舍离探求涅槃境界而满意了知之义。故于“具足根”处指示修行路经已圆满，烦恼全断。此偈总结如上义。

Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释已完。

4. Addhāsuttavaṇṇanā4. 时分经注释

§63

63. Catutthe addhāti kālā. Atīto addhātiādīsu dve pariyāyā – suttantapariyāyo, abhidhammapariyāyo ca. Tattha suttantapariyāyena paṭisandhito pubbe atīto addhā nāma, cutito pacchā anāgato addhā nāma, saha cutipaṭisandhīhi tadanantaraṃ paccuppanno addhā nāma. Abhidhammapariyāyena uppādo, ṭhiti, bhaṅgoti ime tayo khaṇe patvā niruddhadhammā atīto addhā nāma, tayopi khaṇe asampattā anāgato addhā nāma, khaṇattayasamaṅgino paccuppanno addhā nāma.

63．第四支分为时间。（在谈论）过去支时，有两种说法——经文说法和阿毗达摩说法。经文说法中，过去支名为过去缘起，随后相连的是现在支，再之后的是未来支。阿毗达摩说法中，生起、存在、坏灭这三法在一刹那生起且终止的为过去支；这三法在一刹那尚未完成的为未来支；这三法同时具足而发生的为现在支。

Aparo nayo – ayañhi atītādivibhāgo addhāsantatisamayakhaṇavasena catudhā veditabbo. Tesu addhāvibhāgo vutto. Santativasena sabhāgā ekautusamuṭṭhānā, ekāhārasamuṭṭhānā ca pubbāpariyavasena vattamānāpi paccuppannā. Tato pubbe visabhāgautuāhārasamuṭṭhānā atītā pacchā anāgatā. Cittajā ekavīthiekajavanaekasamāpattisamuṭṭhānā paccuppannā nāma, tato pubbe atītā, pacchā anāgatā. Kammasamuṭṭhānānaṃ pāṭiyekkaṃ santativasena atītādibhedo natthi, tesaṃyeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa atītādibhāvo veditabbo. Samayavasena ekamuhuttapubbaṇhasāyanharattidivādīsu samayesu santānavasena pavattamānā taṃtaṃsamaye paccuppannā nāma, tato pubbe atītā, pacchā anāgatā. Ayaṃ tāva rūpadhammesu nayo. Arūpadhammesu pana khaṇavasena uppādādikkhaṇattayapariyāpannā paccuppannā, tato pubbe atītā, pacchā anāgatā. Apica atikkantahetupaccayakiccā atītā, niṭṭhitahetukiccā aniṭṭhitapaccayakiccā paccuppannā, ubhayakiccaṃ asampattā anāgatā. Attano vā kiccakkhaṇe paccuppannā, tato pubbe atītā, pacchā anāgatā. Ettha ca khaṇādikathāva nippariyāyā, sesā pariyāyā. Ayañhi atītādibhedo nāma dhammānaṃ hoti, na kālassa. Atītādibhede pana dhamme upādāya paramatthato avijjamānopi kālo idha teneva vohārena atītotiādinā vuttoti veditabbo.

另一种解释是：此处的过去等三支分，按现法同一刹那而得分作四种。三支的划分已说过。现法同体的各部分为一时分集合成，有一理据集合而成，既往阔论中亦说现起。于是过去有界和饮食和现起及未来。心识部分则是一线如流单一相续状态的现起，之前即过去，之后即未来。业集诸项中，依其一理，在过去等无分别，于过去饮食及心识的支持下方现过去等可分别。感时分如晨昏昼夜等特殊时间内，生起称为现起，之前为过去，之后为未来。这是关于色法的说法。非色法则按刹那计，有生起等三刹那分别为现起、过去、未来。再有超越因缘业力的业作，过去已毕、已现乱或未现的，现起的皆有，未来未成则无。自作业时即有现起，之前即过去，之后为未来。此处以刹那等说为尽，余皆为别说。这过去等区分是法的差别，不是时间的差别。法之差别中，即使至理即无知而恒有时间，亦应以佛所宣过去等名来分别理解。

Gāthāsu akkheyyasaññinoti ettha akkhāyati, kathīyati, paññāpīyatīti akkheyyaṃ, kathāvatthu, atthato rūpādayo pañcakkhandhā. Vuttañhetaṃ –

偈颂中，『能被言说者』——此处，『能被言说者』者，可言说、可讲述、可施设之义也，即话题之所指，就义理而言乃色等五蕴。此事曾说——

‘‘Atītaṃ vā addhānaṃ ārabbha kathaṃ katheyya, anāgataṃ vā…pe… paccuppannaṃ vā addhānaṃ ārabbha kathaṃ katheyyā’’ti (dī. ni. 3.305).

“如今境界自过去支起，应如何说？未来支亦当如是……现起支亦应如此言。”（《中部·尼迦耶》第3卷305经）

Tathā –

如此说——

‘‘Yaṃ, bhikkhave , rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā atthīti, na tassa saṅkhā bhavissatī’’ti (saṃ. ni. 3.62) –

“比库们，形色等过去支中的‘坏灭’、‘逆转’现象，称为‘曾经有过（ahosī）’，这是对其心念的名称，这是对其概念的命名；非谓其心念存在，也非谓其心念将存在。”（《杂阿毗达摩·尼迦耶》第3卷62经）

Evaṃ vuttena niruttipathasuttenapi ettha attho dīpetabbo. Evaṃ kathāvatthubhāvena akkheyyasaṅkhāte khandhapañcake ahanti ca mamanti ca devoti ca manussoti ca itthīti ca purisoti ca ādinā pavattasaññāvasena akkheyyasaññino, pañcasu upādānakkhandhesu sattapuggalādisaññinoti attho. Akkheyyasmiṃ taṇhādiṭṭhiggāhavasena patiṭṭhitā, rāgādivasena vā aṭṭhahākārehi patiṭṭhitā. Ratto hi rāgavasena patiṭṭhito hoti, duṭṭho dosavasena, mūḷho mohavasena, parāmaṭṭho diṭṭhivasena, thāmagato anusayavasena, vinibaddho mānavasena, aniṭṭhaṅgato vicikicchāvasena, vikkhepagato uddhaccavasena patiṭṭhito hotīti.

如是说过后，即使是从言说之道的经文，也应于此处阐明其义。以此言义散文形态，谓“五蕴”之“五”从「akkheyyasaṅkhāte」（不可毁坏的数量）称谓之，于师长与我，天人与人，男女二类皆如是，及男人起始之见证凭借，称此为『不可毁坏』之知见，谓在五受取蕴中有所缘起众生之见智。此“不可毁坏”者，基于根本见解所立；或者基于贪欲等八种根本烦恼所立。如色欲因贪欲（色欲熏染）而立，恶因瞋恚而立，愚因痴惑而立，极恶因见解而立，深沉因潜伏烦恼而立，受缚因我执而立，不正当因疑惑而立，散乱因掉举而立，如是确立着也。

Akkheyyaṃ apariññāyāti taṃ akkheyyaṃ tebhūmakadhamme tīhi pariññāhi aparijānitvā tassa aparijānanahetu. Yogamāyanti maccunoti maraṇassa yogaṃ tena saṃyogaṃ upagacchanti, na visaṃyoganti attho.

所谓『不可毁坏』，因其于三界诸法皆未彻底了知，缺乏彻悟之故。故谓为无明，即无明使生死起结姻缘，借此结缘而生死接连不断，非解脱之义也。

Atha vā yoganti upāyaṃ, tena yojitaṃ pasāritaṃ mārasenaṭṭhāniyaṃ anatthajālaṃ kilesajālañca upagacchantīti vuttaṃ hoti. Tathā hi vuttaṃ –

又或因结缔而缘起手段，借结缔广泛展开，于魔境六根之地狱非利伤网及染污之际相随伴生，谓已成定说。

‘‘Na hi no saṅgaraṃ tena, mahāsenena maccunā’’ti. (ma. ni. 3.272; jā. 2.22.121; netti. 103);

『吾等与彼大军之死，实无任何约定。』

Ettāvatā vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassetuṃ ‘‘akkheyyañca pariññāyā’’tiādi vuttaṃ. Tattha ca-saddo byatireke, tena akkheyyaparijānanena laddhabbaṃ vakkhamānameva visesaṃ joteti. Pariññāyāti vipassanāsahitāya maggapaññāya dukkhanti paricchijja jānitvā, tappaṭibaddhakilesappahānena vā taṃ samatikkamitvā tissannampi pariññānaṃ kiccaṃ matthakaṃ pāpetvā. Akkhātāraṃ na maññatīti sabbaso maññanānaṃ pahīnattā khīṇāsavo akkhātāraṃ na maññati, kārakādisabhāvaṃ kiñci attānaṃ na paccetīti attho. Phuṭṭhovimokkho manasā, santipadamanuttaranti yasmā sabbasaṅkhatavimuttattā ‘‘vimokkho’’ti sabbakilesasantāpavūpasamanaṭṭhānatāya ‘‘santipada’’nti laddhanāmo nibbānadhammo phuṭṭho phusito patto, tasmā akkhātāraṃ na maññatīti. Atha vā ‘‘pariññāyā’’ti padena dukkhasaccassa pariññābhisamayaṃ samudayasaccassa pahānābhisamayañca vatvā idāni ‘‘phuṭṭho vimokkho manasā, santipadamanuttara’’nti iminā magganirodhānaṃ bhāvanāsacchikiriyābhisamayaṃ vadati. Tassattho – samucchedavasena sabbakilesehi vimuccatīti vimokkho, ariyamaggo. So panassa maggacittena phuṭṭho phusito bhāvito, teneva anuttaraṃ santipadaṃ nibbānaṃ phuṭṭhaṃ phusitaṃ sacchikatanti.

示范至此，现证乃开示，言曰：“及此『不可毁坏且已彻悟』”等语。因该语带有别义，借由不可毁坏之无明破除而得诸功德，乃光明殊胜现显。所谓彻悟，是指借持内观修习通达诸法真相之慧，断恶断苦、舍离烦恼，获得超越三种苦的智慧，已超三毒缠缚且抛弃三毒者。于智者而言，虽知说者非为我所有，无分别我执，因此说者非真我。因已彻悟、内心透彻清净，获得正果之快乐，故谓为“涅槃”。涅槃即是诸污染烦恼的彻底息灭，故说说者非我也。或者“彻悟”二字，表达对苦谛彻底了知、断灭集谛的认识，乃对四圣谛真谛通达之标记。此言中隐含依止修行断灭烦恼之真理的体证。

Akkheyyasampannoti akkheyyanimittaṃ vividhāhi vipattīhi upaddute loke pahīnavipallāsatāya tato suparimutto akkheyyapariññābhinibbattāhi sampattīhi sampanno samannāgato. Saṅkhāya sevīti paññāvepullappattiyā cīvarādipaccaye saṅkhāya parituletvāva sevanasīlo, saṅkhātadhammattā ca āpāthagataṃ sabbampi visayaṃ chaḷaṅgupekkhāvasena saṅkhāya sevanasīlo. Dhammaṭṭhoti asekkhadhammesu nibbānadhamme eva vā ṭhito. Vedagūti veditabbassa catusaccassa pāraṅgatattā vedagū. Evaṃguṇo arahā bhavādīsu katthaci āyatiṃ punabbhavābhāvato manussadevāti saṅkhyaṃ na upeti, apaññattikabhāvameva gacchatīti anupādāparinibbānena desanaṃ niṭṭhāpesi.

所谓具足不可毁坏，即因遭遇各种灾难和危难而破坏，故在此世间因除恶破坏的诸多逆境而去除恶趣称为不可毁坏者。因智慧增长，衣法依止及衣缠束之条件等皆堪断除，清净所依修行故为可断。这乃法行者住持涅槃之法。所谓『通达者』，乃于四圣谛达至成熟慧解者。由此品性，阿拉汉等诸果位菩萨因未来生死轮回之故，乃与人天同体，故不计其数。此无分别之体性，循无取灭涅槃教法而说尽矣。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释已完。

5. Duccaritasuttavaṇṇanā5. 恶行经注释

§64

64. Pañcame duṭṭhu caritāni, duṭṭhāni vā caritāni duccaritāni. Kāyena duccaritaṃ, kāyato vā pavattaṃ duccaritaṃ kāyaduccaritaṃ. Sesesupi eseva nayo . Imāni ca duccaritāni paññattiyā vā kathetabbāni kammapathehi vā. Tattha paññattiyā tāva kāyadvāre paññattasikkhāpadassa vītikkamo kāyaduccaritaṃ, vacīdvāre paññattasikkhāpadassa vītikkamo vacīduccaritaṃ, ubhayattha paññattassa vītikkamo manoduccaritanti ayaṃ paññattikathā. Pāṇātipātādayo pana tisso cetanā kāyadvārepi, vacīdvārepi, uppannā kāyaduccaritaṃ, tathā catasso musāvādādicetanā vacīduccaritaṃ, abhijjhā, byāpādo, micchādiṭṭhīti tayo cetanāsampayuttadhammā manoduccaritanti ayaṃ kammapathakathā.

六十四、第五种恶劣行为，即恶行为、恶劣行为。身体所行的恶劣行为，或由身体所起的恶劣行为，俱称为身体恶劣行为。其余各类行为亦同此理。此等恶劣行为应根据规定，依业道加以论述。其规定中：身门（身体）处不违犯规定戒律者为身体恶劣行为；口门处不违犯规定戒律者为口恶劣行为；二者皆违犯规定者，则为心恶劣行为，此为规定之说。然杀生等三件心起恶意者，于身门、口门皆属身体恶劣行为；撒谎等四种由心所生的恶意，在口门所起者为口恶劣行为；嫉妒、恚恨、邪见三种烦恼俱病缠绕的，即属于心恶劣行为，此为业道之义。

Gāthāyaṃ kammapathappattoyeva pāpadhammo kāyaduccaritādibhāvena vuttoti tadaññaṃ pāpadhammaṃ saṅgaṇhituṃ ‘‘yañcaññaṃ dosasañhita’’nti vuttaṃ. Tattha dosasañhitanti rāgādikilesasaṃhitaṃ. Sesaṃ suviññeyyameva.

偈中说业道产生，恶法因身体恶劣行为等而起，此是说别的恶法也当归类于此，谓“因有怨恨”是也。此处“有怨恨”即是由贪欲等烦恼缠绕所生之义。其余者应细心辨别。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释已完。

6. Sucaritasuttavaṇṇanā6. 善行经注释

§65

65. Chaṭṭhe suṭṭhu caritāni, sundarāni vā caritāni sucaritāni. Kāyena sucaritaṃ, kāyato vā pavattaṃ sucaritaṃ kāyasucaritaṃ. Sesesupi eseva nayo. Idhāpi pana paññattivasena, kammapathavasena cāti duvidhā kathā. Tattha kāyadvāre paññattasikkhāpadassa avītikkamo kāyasucaritaṃ, vacīdvāre paññattasikkhāpadassa avītikkamo vacīsucaritaṃ, ubhayattha paññattassa avītikkamo manosucaritanti ayaṃ paññattikathā. Pāṇātipātādīhi pana viramantassa uppannā tisso cetanāpi viratiyopi kāyasucaritaṃ, musāvādādīhi viramantassa catasso cetanāpi viratiyopi vacīsucaritaṃ, anabhijjhā, abyāpādo, sammādiṭṭhīti tayo cetanāsampayuttadhammā manosucaritanti ayaṃ kammapathakathā. Sesaṃ vuttanayameva.

六十五、第六种善良行为，即美好行为、美善行为。由身体所作的善行，或由身体起作的善行，称为身体善行。其余各类善行亦同此理。在这里，也依规定及业道加以二分说法。其规定中：身门处不违犯规定戒律者即身体善行；口门处不违犯规定戒律者即口善行；二者都不违犯规定者，即为心善行，此为规定之说。止杀等三种由止欲起生的善意，于身门起者即身体善行；止说谎等四种由止欲起生的善意，于口门起者即口善行；无嫉妒、无恚恨、正见三种烦恼断尽所生的，即属于心善行，此为业道之义。其余部分同上所说。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释已完。

7. Soceyyasuttavaṇṇanā7. 清净经注释

§66

66. Sattame soceyyānīti sucibhāvā. Kāyasoceyyanti kāyasucaritaṃ, vacīmanosoceyyānipi vacīmanosucaritāneva. Tathā hi vuttaṃ ‘‘tattha katamaṃ kāyasoceyyaṃ? Pāṇātipātā veramaṇī’’tiādi (a. ni. 3.121-122).

六十七、应称为纯洁者，即善良品行。身体纯洁即身体善行，讲话及心意纯洁称口及心善行。正如经中所说“何谓身体纯洁？‘止杀生等戒’等也。”

Gāthāyaṃ samucchedavasena pahīnasabbakāyaduccaritattā kāyena sucīti kāyasuci. Soceyyasampannanti paṭippassaddhakilesattā suparisuddhāya soceyyasampattiyā upetaṃ. Sesaṃ vuttanayameva.

偈文断言，彻底除灭一切身体恶劣行为称为身体清净。有了纯洁之业，能息灭烦恼，清净而安稳，便称为纯洁具足，余义同前说。

Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释已完。

8. Moneyyasuttavaṇṇanā8. 牟尼行经注释

§67

67. Aṭṭhame moneyyānīti ettha idhalokaparalokaṃ attahitaparahitañca munātīti muni, kalyāṇaputhujjanena saddhiṃ satta sekkhā arahā ca. Idha pana arahāva adhippeto. Munino bhāvāti moneyyāni, arahato kāyavacīmanosamācārā.

六十八、应名智者者。此处说圣凡二众在此世间及彼世间，自利利他皆具之人称为智者。所谓智者者，即是阿拉汉所显现之身、语、意清净行为。

Atha vā munibhāvakarā moneyyapaṭipadādhammā moneyyāni. Tesamayaṃ vitthāro –

又或者说，修习出家人的行为中，针对精神的专注和修行，接着详细展开说明——

‘‘Tattha katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritassa pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāyasmiṃ chandarāgappahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodhā catutthajjhānasamāpatti kāyamoneyyaṃ.

「那里所说的身体的专注是什么？身体行为恶习的断除即为身体专注，其次是身体良善行为，身体所依之知识，以及身体之智慧。身体专注乃是由智慧相伴道所形成，身体中对欲望和贪爱之弃除即为身体专注，身体行造作的止息并入第四禅的成就即是身体专注。」

‘‘Tattha katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritassa pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ, vācārammaṇe ñāṇaṃ, vācāpariññā, pariññāsahagato maggo, vācāya chandarāgappahānaṃ, vacīsaṅkhāranirodhā dutiyajjhānasamāpatti vacīmoneyyaṃ.

「那里所说的言辞的专注是什么？言辞恶行的断除即为言辞专注，言辞良善行为，言辞所依之知识，以及言辞之智慧。由智慧相伴的道故，此言专注是言辞中对欲望和贪爱的弃除，言辞行造作的止息并入第二禅的成就即为言辞专注。」

‘‘Tattha katamaṃ manomoneyyaṃ? Tividhamanoduccaritassa pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ, manārammaṇe ñāṇaṃ, manopariññā, pariññāsahagato maggo, manasmiṃ chandarāgappahānaṃ, cittasaṅkhāranirodhā saññāvedayitanirodhasamāpatti manomoneyya’’nti (mahāni. 14; cūḷani. mettagūmāṇavapucchāniddesa 21).

「那么心意的专注是什么？心意恶行断除即为心意专注，心意的良善行为，心所依之知识，以及心之智慧。由智慧相伴的道，心中对欲望和贪爱的断除即是心意专注。心造作的止息并入知觉及感受止息的禅那成就便是心意专注。」（《大尼柯耶》14；《小尼柯耶·梅达谷摩人质问篇》21）。

Ninhātapāpakanti aggamaggajalena suṭṭhu vikkhālitapāpamalaṃ.

潜藏的恶业，被如最高之道的大清净水流充分冲刷，其恶质亦被适当净除。

Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。

9. Paṭhamarāgasuttavaṇṇanā9. 第一染经注释

§68

68. Navame yassa kassacīti aniyamitavacanaṃ, tasmā yassa kassaci puggalassa gahaṭṭhassa vā pabbajitassa vā. Rāgo appahīnoti rañjanaṭṭhena rāgo samucchedavasena na pahīno, maggena anuppattidhammataṃ na āpādito. Dosamohesupi eseva nayo. Tattha apāyagamanīyā rāgadosamohā paṭhamamaggena, oḷārikā kāmarāgadosā dutiyamaggena, teyeva anavasesā tatiyamaggena, bhavarāgo avasiṭṭhamoho ca catutthamaggena pahīyanti. Evametesu pahīyantesu tadekaṭṭhato sabbepi kilesā pahīyanteva. Evamete rāgādayo yassa kassaci bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā maggena appahīnā. Baddho mārassāti kilesamārena baddhoti vuccati. Yadaggena ca kilesamārena baddho, tadaggena abhisaṅkhāramārādīhipi baddhoyeva hoti. Paṭimukkassa mārapāsoti paṭimukko assa anena appahīnakilesena puggalena tāyeva appahīnakilesatāya mārapāsasaṅkhāto kileso attano cittasantāne paṭimukko pavesito, tena sayaṃ bandhāpitoti attho. Atha vā paṭimukko assa bhaveyya mārapāso. Sukkapakkhe omukkassāti avamukko mocito apanīto assa. Sesaṃ vuttavipariyāyena veditabbaṃ.

六十八、关于不定言论者所属。由此，属于任何人、任何家众或出家者的贪欲，因喜悦之地而少除，且因断灭之性质而未曾灭尽，亦因道而非断灭之义而未被触犯。嗔恨与痴迷亦同理。其间，因第一圣道而应灭之恶趣行贪欲嗔恚痴，随第二圣道灭除粗恶之欲嗔恚，依第三圣道断绝所有，至第四圣道则断除贪欲、嗔恚、痴迷，诸如此类被断之贪瞋痴从一面完全灭除。在这些被断的贪欲等，若属于任何比库、比库尼、在家男众或女众之道中，便称为束缚于魔的烦恼。因道束缚烦恼，故亦束缚魔，烦恼与魔的缠缚互相依附。称为断除魔缠的是已断烦恼之人，其已断烦恼因而断绝魔的缠缚，并以此自我解脱。若非断除烦恼者，则被魔缠绕。未解脱者则为缠绕状态。上述以相反结果应当了解。

Idha gāthā sukkapakkhavaseneva āgatā. Tatrāyaṃ saṅkhepattho – yassa ariyapuggalassa rāgadosāvijjā virājitā aggamaggena nirodhitā, taṃ bhāvitakāyasīlacittapaññatāya bhāvitattesu arahantesu aññataraṃ abbhantaraṃ ekaṃ brahmabhūtaṃ brahmaṃ vā seṭṭhaṃ arahattaphalaṃ pattaṃ. Yathā aññe khīṇāsavā pubbūpanissayasampattisamannāgatā hutvā āgatā, yathā ca te antadvayarahitāya sīlasamādhipaññākkhandhasahagatāya majjhimāya paṭipadāya nibbānaṃ gatā adhigatā. Yathā vā te khandhādīnaṃ tathalakkhaṇaṃ yāthāvato paṭivijjhiṃsu, yathā ca te tathadhamme dukkhādayo aviparītato abbhaññiṃsu, rūpādike ca visaye yathā te diṭṭhamattādivaseneva passiṃsu, yathā vā pana te aṭṭha anariyavohāre vajjetvā ariyavohāravaseneva pavattavācā, vācānurūpañca pavattakāyā, kāyānurūpañca pavattavācā, tathā ayampi ariyapuggaloti tathāgataṃ, catusaccabuddhatāya buddhaṃ, puggalaveraṃ kilesaveraṃ attānuvādādibhayañca atikkantanti verabhayātītaṃ. Sabbesaṃ kilesābhisaṅkhārādīnaṃ pahīnattā sabbappahāyinaṃ buddhādayo ariyā āhu kathenti kittentīti.

此处经偈如同苏迦帕克哈韵体般出现。其义节略为——所谓圣人，其身心已清除了贪瞋痴，已以先锋火灭尽，依止修习身、戒、心、慧的如法而成就的阿拉汉中，某一位乃是具内部顿然超越的一位，与梵行相通，最好者的阿拉汉果已得。正如其他已断除毒痕者，具足前因果——已至、已成就，断离两边的束缚，随守身、戒、禅定、慧蕴集而于中道修行，已达解脱涅槃所及，其行如实知五蕴本质。且他们正确领会诸蕴本性，并洞察法中苦等现象，未有倒错。于色等境界，见之如色之所见相似。又他们舍弃八种非圣言说，依圣言说修习说法。其语词随顺身行，身行随顺语词。由此，这位亦谓为圣人，是如来，觉者，为释迦牟尼之身者，超越众生与烦恼，超越自说及恐惧，绝无畏怖。诸烦恼如堆积渊薮已净除，尽已放弃者，诸佛诸圣尊称之曰阿拉汉，谓之圣雄，为之讴歌称颂者。

Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。

10. Dutiyarāgasuttavaṇṇanā10. 第二染经注释

§69

69. Dasame atarīti tiṇṇo, na tiṇṇo atiṇṇo. Samuddanti saṃsārasamuddaṃ, cakkhāyatanādisamuddaṃ vā. Tadubhayampi duppūraṇaṭṭhena samuddo viyāti samuddaṃ. Atha vā samuddanaṭṭhena samuddaṃ, kilesavassanena sattasantānassa kilesasadanatoti attho. Savīcinti kodhūpāyāsavīcīhi savīciṃ. Vuttañhetaṃ ‘‘vīcibhayanti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacana’’nti (itivu. 109; ma. ni. 2.162). Sāvaṭṭanti pañcakāmaguṇāvaṭṭehi saha āvaṭṭaṃ. Vuttampi cetaṃ ‘‘āvaṭṭabhayanti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacana’’nti (itivu. 109; ma. ni. 2.164; a. ni. 4.122). Sagahaṃ sarakkhasanti attano gocaragatānaṃ anatthajananato caṇḍamakaramacchakacchaparakkhasasadisehi visabhāgapuggalehi sahitaṃ. Tathā cāha ‘‘sagahaṃ sarakkhasanti kho, bhikkhu, mātugāmassetaṃ adhivacana’’nti (itivu. 109). Atarīti maggapaññānāvāya yathāvuttaṃ samuddaṃ uttari. Tiṇṇoti nittiṇṇo. Pāraṅgatoti tassa samuddassa pāraṃ paratīraṃ nirodhaṃ upagato. Thale tiṭṭhatīti tato eva saṃsāramahoghaṃ kāmādimahoghañca atikkamitvā thale paratīre nibbāne bāhitapāpabrāhmaṇo tiṭṭhatīti vuccati.

第六十九偈释曰：‘达胜’意指渡越完成，而非尚未完成。海者禅海，亦指轮回之海，及六根之海。此二海皆因沉溺五盖难以填满之苦而难以逾越。亦或谓海边即命终，它喻烦恼之源，为世代相续的烦恼宫殿。‘复吷’即忿怒之声，比喻发怒恶声。经中谓：“‘吷’指烦恼、恼怒恶声，彼此悲怖善护戒者即当戒止”，此见《增支部》。‘缠绕’指被五欲之流缠绕。经云：“‘缠’意怖五欲为戒语”，亦见《增支部》、《中部》。‘护卫己身’者，为护己之所摄，防止无益事而如凶猛葵花蛇、螃蟹、鲨鱼般警戒诸恶人。经谓：“‘护卫自己’指护己母乡”，喻护己故土。‘达胜’喻往至觉路之海彼岸。‘完成’谓渡完成。‘超越’谓脱离轮回大海及诸欲大海，立于岸上，即涅槃中无污秽涅槃，故称为“立于岸边”。

Idhāpi gāthā sukkapakkhavaseneva āgatā. Tattha ūmibhayanti yathāvuttaūmibhayaṃ, bhāyitabbaṃ etasmāti taṃ ūmi bhayaṃ. Duttaranti duratikkamaṃ. Accatārīti atikkami.

此处亦如苏迦帕克哈韵体般出现。其意‘土怖’谓前所说忧土恐怖，须当避之。‘难越’即难以跨越，‘难到达’即无法抵达之意。

Saṅgātigoti rāgādīnaṃ pañcannaṃ saṅgānaṃ atikkantattā pahīnattā saṅgātigo. Atthaṅgato so na pamāṇametīti so evaṃbhūto arahā rāgādīnaṃ pamāṇakaradhammānaṃ accantameva atthaṃ gatattā atthaṅgato, tato eva sīlādidhammakkhandhapāripūriyā ca ‘‘ediso sīlena samādhinā paññāyā’’ti kenaci pamiṇituṃ asakkuṇeyyo pamāṇaṃ na eti, atha vā anupādisesanibbānasaṅkhātaṃ atthaṃ gato so arahā ‘‘imāya nāma gatiyā ṭhito, ediso ca nāmagottenā’’ti pamiṇituṃ asakkuṇeyyatāya pamāṇaṃ na eti na upagacchati. Tato eva amohayi maccurājaṃ, tena anubandhituṃ asakkuṇeyyoti vadāmīti anupādisesanibbānadhātuyāva desanaṃ niṭṭhāpesi. Iti imasmiṃ vagge paṭhamapañcamachaṭṭhesu vaṭṭaṃ kathitaṃ, dutiyasattamaaṭṭhamesu vivaṭṭaṃ, sesesu vaṭṭavivaṭṭaṃ kathitanti veditabbaṃ.

“断越”者，谓已断五欲等五种缠累故称断越，遂得解脱。非轻此断也，实则阿拉汉以斩断五欲之量极深，进入至极境地而断越。再者，以戒、定、慧蕴集归满，所谓“此时即是戒定慧所成就”。不堪称量，难堪测度。或谓取无余尽灭涅槃义，阿拉汉已立于此境，无法衡量“此名境界、此名族类”以描述其情状，无所得故。阿拉汉彼时如灭无明魔王，故不可比拟，非能相连。此即无余尽灭涅槃义讲已终结。此般说法在此章节第五、七、八品另有详述，余品亦有说稍有差异，应知也。

Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释完毕。

Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品注释完毕。

3. Tatiyavaggo

此处亦如苏迦帕克哈韵体般出现。谓“土怖”者，依已说土怖而当防范。所谓此恐怖，应远离。‘难越’者，谓难以跳越，‘极越’者者，有超越无碍之意。

1. Micchādiṭṭhikasuttavaṇṇanā一、邪见经注释

§70

70. Tatiyavaggassa paṭhame diṭṭhā mayāti mayā diṭṭhā, mama samantacakkhunā dibbacakkhunā cāti dvīhipi cakkhūhi diṭṭhā paccakkhato viditā. Tena anussavādiṃ paṭikkhipati, ayañca attho idāneva pāḷiyaṃ āgamissati. Kāyaduccaritena samannāgatāti kāyaduccaritena samaṅgībhūtā. Ariyānaṃ upavādakāti buddhādīnaṃ ariyānaṃ antamaso gihisotāpannānampi guṇaparidhaṃsanena abhūtabbhakkhānena upavādakā akkosakā garahakā. Micchādiṭṭhikāti viparītadassanā. Micchādiṭṭhikammasamādānāti micchādassanahetu samādinnanānāvidhakammā ye ca, micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Ettha ca vacīmanoduccaritaggahaṇeneva ariyūpavādamicchādiṭṭhīsu gahitāsu punavacanaṃ mahāsāvajjabhāvadassanatthaṃ nesaṃ. Mahāsāvajjo hi ariyūpavādo ānantariyasadiso. Yathāha –

第七十偈释曰：此偈谓“已见我”，谓由吾眼所见，亦能以天眼凡眼双重眼识，随顺记忆中所闻所见。此语驳斥唯于过往经典加以考据之论。所谓‘恶行身’者，谓伴身之不善行。‘圣人毁谤’谓佛及诸圣被人诽谤，乃因彼人无明故讥讽诋毁。‘邪见’谓与如法相反之见解。‘有邪见行起’谓从邪见生起多种不善行，亦附属于五戒等他善行中。此中以言语之不善行为例，圣者毁谤之语多属邪见，故复演说邪见之因缘。圣中邪见即为大罪，甚为可恶。若见诸如——

‘‘Seyyathāpi, sāriputta, bhikkhu sīlasampanno, samādhisampanno, paññāsampanno, diṭṭheva dhamme aññaṃ ārādheyya; evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya, taṃ cittaṃ appahāya, taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’’ti (ma. ni. 1.149).

比库们，例如说，沙利佛，具戒德、具定德、具慧德的比库，如果在所见的法中贪于他法，我如是说此等过失，即弃舍此语、弃舍此心、弃舍此见，正如该舍而舍，被投入地狱。

Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha –

错误见者大恶最甚，无有他过。就如——

‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjataraṃ yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).

比库们，我不见一法可比此大恶甚深者，此则是错误见。比库们，错误见最为恶极。

Taṃkho panātiādi yathāvuttassa atthassa attapaccakkhabhāvaṃ daḷhataraṃ katvā dassetuṃ āraddhaṃ. Tampi suviññeyyameva.

应将此义如前所说，体证其义内在显然之性，坚定而表显，方能容易示现。对此理亦应善了知。

Gāthāsu micchā manaṃ paṇidhāyāti abhijjhādīnaṃ vasena cittaṃ ayoniso ṭhapetvā. Micchāvācañca bhāsiyāti micchā musāvādādivasena vācaṃ bhāsitvā. Micchā kammāni katvānāti pāṇātipātādivasena kāyakammāni katvā. Atha vā micchā manaṃ paṇidhāyāti micchādiṭṭhivasena cittaṃ viparītaṃ ṭhapetvā. Sesapadadvayepi eseva nayo. Idānissa tathā duccaritacaraṇe kāraṇaṃ dasseti appassutoti, attano paresañca hitāvahena sutena virahitoti attho. Apuññakaroti tato eva ariyadhammassa akovidatāya kibbisakārī pāpadhammo. Appasmiṃ idha jīviteti idha manussaloke jīvite atiparitte. Tathā cāha ‘‘yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo’’ti (dī. ni. 2.93; saṃ. ni. 1.145), ‘‘appamāyu manussāna’’nti (saṃ. ni. 1.145; mahāni. 10) ca. Tasmā bahussuto sappañño sīghaṃ puññāni katvā saggūpago nibbānapatiṭṭho vā hoti. Yo pana appassuto apuññakaro, kāyassa bhedā duppañño nirayaṃ so upapajjatīti.

偈文云：以邪心起动，因贪欲害，心置不智慧故。以邪语妄言，以谬妄欺骗。以邪业行凶杀，身业恶作。又或因邪心，因错误见，心转反置，二者如是。同理此处示恶行者因缘，表明不善之意，即不净也。谓其利己害他故，乃无福德者。此谓愚痴不解圣法，是恶法之根本。命运欠福故，此名生于人间之苦境。云何？曰「长寿者，为百岁所限，仍有限量」；「人命无常」是也。故明智有学，应勤速做善业，得生天上，证入涅槃。缘不善者，愚痴执迷，身命断灭后生于地狱。

Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释已毕。

2. Sammādiṭṭhikasuttavaṇṇanā二、正见经注释

§71

71. Dutiye paṭhamasutte vuttavipariyāyena attho veditabbo.

第七十一节。第二初经所说转义应当知解。

Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释已毕。

3. Nissaraṇiyasuttavaṇṇanā三、出离经注释

§72

72. Tatiye nissaraṇiyāti nissaraṇapaṭisaṃyuttā. Dhātuyoti sattasuññasabhāvā. Kāmānanti kilesakāmānañceva vatthukāmānañca. Atha vā kāmānanti kilesakāmānaṃ. Kilesakāmato hi nissaraṇā vatthukāmehipi nissaraṇaṃyeva hoti, na aññathā. Vuttañhetaṃ –

第三义谓涅槃具断—断谓紧密相连。界所指即七无色界现象。欲谓烦恼之欲，亦即指欲界之欲。或说皆谓欲者即烦恼之欲。因烦恼之欲故断，欲界之欲也然亦为断，别无他义。此已云—

‘‘Na te kāmā yāni citrāni loke,

“汝所好诸颜色，世间所染种种色，

Saṅkapparāgo purisassa kāmo;

爱念纷乱，人之所好欲；

Tiṭṭhanti citrāni tatheva loke,

如世间所现诸色等，

Athettha dhīrā vinayanti chanda’’nti. (a. ni. 6.63);

智者止断无所染。”（增支部·六·六十三节）

Nissaraṇanti apagamo. Nekkhammanti paṭhamajjhānaṃ, visesato taṃ asubhārammaṇaṃ daṭṭhabbaṃ. Yo pana taṃ jhānaṃ pādakaṃ katvā saṅkhāre sammasitvā tatiyamaggaṃ patvā anāgāmimaggena nibbānaṃ sacchikaroti, tassa cittaṃ accantameva kāmehi nissaṭanti idaṃ ukkaṭṭhato kāmānaṃ nissaraṇaṃ veditabbaṃ. Rūpānanti rūpadhammānaṃ, visesena saddhiṃ ārammaṇehi kusalavipākakiriyābhedato sabbesaṃ rūpāvacaradhammānaṃ. Āruppanti arūpāvacarajjhānaṃ. Keci pana ‘‘kāmāna’’nti padassa ‘‘sabbesaṃ kāmāvacaradhammāna’’nti atthaṃ vadanti. ‘‘Nekkhamma’’nti ca ‘‘pañca rūpāvacarajjhānānī’’ti. Taṃ aṭṭhakathāsu natthi, na yujjati ca. Bhūtanti jātaṃ. Saṅkhatanti samecca sambhuyya paccayehi kataṃ. Paṭiccasamuppannanti kāraṇato nibbattaṃ. Tīhipi padehi tebhūmake dhamme anavasesato pariyādiyati. Nirodhoti nibbānaṃ. Ettha ca paṭhamāya dhātuyā kāmapariññā vuttā, dutiyāya rūpapariññā, tatiyāya sabbasaṅkhatapariññā sabbabhavasamatikkamo vutto.

断者乃离也。出离者乃初禅，尤显应观非净之处。若于此禅作基，制诸行住，入于第三道，证于不还道而得涅槃，则心实断尽诸欲，此即断欲之高义也。色者即色法，专指诸色处内，同时依缘善受果报共修功德之色妙法。无色者无色界禅定。有人于“欲”语中，解为“诸欲界现象”。“出离”谓五无色界禅定。此义释疏文中无，亦不应入此。生者谓现有者。有为者谓依缘和合成。缘起谓因缘所生。三义于三境中详尽涵盖。灭谓涅槃。此中初界名欲境识，第二名色境识，第三名一切和合境识，一切世间尘境之超越。

Gāthāsu kāmanissaraṇaṃ ñatvāti ‘‘idaṃ kāmanissaraṇaṃ – evañca kāmato nissaraṇa’’nti jānitvā. Atikkamati etenāti atikkamo, atikkamanūpāyo, taṃ atikkamaṃ āruppaṃ ñatvā. Sabbe saṅkhārā samanti vūpasamanti etthāti sabbasaṅkhārasamatho, nibbānaṃ, taṃ phusaṃ phusanto. Sesaṃ heṭṭhā vuttanayameva.

在颂诗中说明了从欲的超越。谓曰：“此即从欲的超越——如是从欲而超越”，了知此义。言超越者，谓超越、超越之方法，了知此超越不可触及之境界。‘众行皆息，皆静止’者，谓众行皆止息安静，此为涅槃，触及此境。余下部分则为经文说明。

Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释已毕。

4. Santatarasuttavaṇṇanā四、《更寂静经》注释

§73

73. Catutthe rūpehīti rūpāvacaradhammehi. Santatarāti atisayena santā. Rūpāvacaradhammā hi kilesavikkhambhanato vitakkādioḷārikaṅgappahānato samādhibhūmibhāvato ca santā nāma, āruppā pana tehipi aṅgasantatāya ceva ārammaṇasantatāya ca atisayena santavuttikā, tena santatarāti vuttā. Nirodhoti nibbānaṃ. Saṅkhārāvasesasukhumabhāvappattitopi hi catutthāruppato phalasamāpattiyova santatarā kilesadarathapaṭipassaddhito nibbānārammaṇato ca, kimaṅgaṃ pana sabbasaṅkhārasamatho nibbānaṃ. Tena vuttaṃ ‘‘āruppehi nirodho santataro’’ti.

第七十三：第四义为色界诸法。‘恒常’者，谓非常强烈的恒常。色界诸法因能断除烦恼、舍弃杂念与散乱，对于定境状态的增长，故名‘恒常’。无色界同样因诸根恒常及缘境恒常极为强烈，故称恒常。灭者，即涅槃。由造作质细微、趋向灭尽，亦属第四色界果报的成就，是恒常、断除烦恼、与通向涅槃之缘起。故说：“在无色界中灭尽是最恒常的。”

Gāthāsu rūpūpagāti rūpabhavūpagā. Rūpabhavo hi idha rūpanti vutto, ‘‘rūpūpapattiyā maggaṃ bhāvetī’’tiādīsu viya. Arūpaṭṭhāyinoti arūpāvacarā. Nirodhaṃ appajānantā, āgantāro punabbhavanti etena rūpārūpāvacaradhammehi nirodhassa santabhāvameva dasseti. Arūpesu asaṇṭhitāti arūparāgena arūpabhavesu appatiṭṭhahantā, tepi parijānantāti attho. Nirodhe ye vimuccantīti ettha yeti nipātamattaṃ. Sesaṃ heṭṭhā vuttanayameva.

在颂诗中，色界之生起谓之色生起。色界之生起即以色为名，谓“通过色的生起，修习通达正道”等。无色界之执着者称为无色界行者。不明灭者，以无明为因，来者复出，复生于此色界及无色界诸法中，仅显示了灭尽之恒常。无色界中不稳固者，谓以无色之贪欲着无色法中无立住，谓之不稳固。此三义皆有此义。谓“在灭尽中得解脱者”，此为灭义稍显词尾。余下则为经文说明。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释终了。

5. Puttasuttavaṇṇanā五、《子经》注释

§74

74. Pañcame puttāti atrajā orasaputtā, dinnakādayopi vā. Santoti bhavantā saṃvijjamānā lokasminti imasmiṃ loke upalabbhamānā. Atthibhāvena santo, pākaṭabhāvena vijjamānā. Atijātoti attano guṇehi mātāpitaro atikkamitvā jāto, tehi adhikaguṇoti attho. Anujātoti guṇehi mātāpitūnaṃ anurūpo hutvā jāto, tehi samānaguṇoti attho. Avajātoti guṇehi mātāpitūnaṃ adhamo hutvā jāto, tehi hīnaguṇoti attho. Yehi pana guṇehi yutto mātāpitūnaṃ adhiko samo hīnoti ca adhippeto, te vibhajitvā dassetuṃ ‘‘kathañca, bhikkhave, putto atijāto hotī’’ti kathetukamyatāya pucchaṃ katvā ‘‘idha, bhikkhave, puttassā’’tiādinā niddeso āraddho.

第七十四：‘子’者，为父母所生，含义有在胎或既生之子。‘恒常’者，指他们作为众生之身处世间，并被此世界辨知。其义：恒常者，体顯显现。‘超生’者，谓父母以其德行超越，生出子故，谓由其德行更高。‘同生’者，谓子与父母德行相应、生同类。‘低生’者，谓子德行低劣于父母。以父母德行为准，分为优劣相等、胜劣不同者。为分别说明“佛子如何超生”的问题，设问并以“此处，佛子……”等开示展开说明。

Tattha na buddhaṃ saraṇaṃ gatātiādīsu buddhoti sabbadhammesu appaṭihatañāṇanimittānuttaravimokkhādhigamaparibhāvitaṃ khandhasantānaṃ, sabbaññutaññāṇapadaṭṭhānaṃ vā saccābhisambodhiṃ upādāya paññattiko sattātisayo buddho. Yathāha –

此处说：‘于此非释迦牟尼佛投依舍弃之类’等，谓‘佛’是对于一切法无反对见，是断尽知识障见障得无上解脱的具足者，是具智慧等诸属性之圣者。具体即是说，佛以对五蕴流转通达的无所执着、知见通达真理，立于真实觉悟道，乃智慧具足大圣。

‘‘Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti (cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161) –

如所说：“此佛谓彼世尊，自觉自悟，无师自学，未曾修习他师法门，遂圆成等正觉；且于诸凡夫具无上智慧，能善驾驭众生。”（出自《小本经注释》中《究竟果报颂》句意讲解，第97；《巴提摩卡》卷1，第161）

Ayaṃ tāva atthato buddhavibhāvanā.

此处从功用意义上说，是佛陀之所显现。

Byañjanato pana savāsanāya kilesaniddāya accantavigamena buddhavā paṭibuddhavāti buddho, buddhiyā vā vikasitabhāvena buddhavā vibuddhavāti buddho, bujjhitāti buddho, bodhetāti buddhoti evamādinā nayena veditabbo. Yathāha –

但从特征而言，为灭尽所有烦恼而彻底明达的为佛，即已经觉悟，而由智慧展开而展开的亦称为佛，由觉悟而觉醒、启发者亦称为佛，须依此类推理去认识佛。譬如说——

‘‘Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhāti buddho, buddhoti cetaṃ nāmaṃ na mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, atha kho vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti, yadidaṃ buddho’’ti (cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162).

『以能觉知真谛而称佛，以觉醒众生而称佛，以通达无碍而称佛，以无所遮蔽而称佛，以无所不知而称佛，以明达未曾遗失而称佛，以断尽烦恼所得无余而称佛，以除灭染污所得无染而称佛，以专断离欲而称佛，以专断离恨而称佛，以专断离痴而称佛，以绝对无染心而称佛，以独行殊胜之道而称佛，唯有一人成就无上正觉而称佛。因无明尽绝而达致智慧，谓之成就智慧。此佛名释迦牟尼，不由父母、兄弟、姐妹、亲友、婆罗门、天神所为，而是自觉的证悟。释迦牟尼出世正是以此彻底觉悟的智慧根本，成为众佛的根本，以及圆满般智的实现，称名为佛。』（引自小本经·究竟义颂解释第九十七节；论藏·大品第1卷第162页）

Hiṃsatīti saraṇaṃ, sabbaṃ anatthaṃ apāyadukkhaṃ sabbaṃ saṃsāradukkhaṃ hiṃsati vināseti viddhaṃsetīti attho. Saraṇaṃ gatāti ‘‘buddho bhagavā amhākaṃ saraṇaṃ gati parāyaṇaṃ paṭisaraṇaṃ aghassa hantā hitassa vidhātā’’ti iminā adhippāyena buddhaṃ bhagavantaṃ gacchāma bhajāma sevāma payirupāsāma. Evaṃ vā jānāma bujjhāmāti evaṃ gatā upagatā buddhaṃ saraṇaṃ gatā. Tappaṭikkhepena na buddhaṃ saraṇaṃ gatā.

伤害即避难，伤害是破坏一切无益之事，是毁灭一切烦恼痛苦，是毁坏轮回之苦。避难即「佛世尊是我们的依止，是归宿与究竟。」因此，依此正法去归依佛，我们当恭敬侍奉、奉行远近礼敬。由此认知称为彻底觉悟，归依佛得依止；非一时偶然而归依佛得依止。

Dhammaṃ saraṇaṃ gatāti adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne catūsu apāyesu apatamāne katvā dhāretīti dhammo. So atthato ariyamaggo ceva nibbānañca. Vuttañhetaṃ –

依止法者，即依行四圣谛真理修行断除烦恼，安住不退，称为法。此从意义讲，既是圣道，亦是涅槃。曾言：

‘‘Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti vitthāro (a. ni. 4.34).

『诸比库！世有法是堆集之物，圣八正道为诸法之要诀。』详述如是。（引自增支部·劝行经第4卷第34节）

Na kevalañca ariyamagganibbānāni eva, apica kho ariyaphalehi saddhiṃ pariyattidhammo ca. Vuttañhetaṃ chattamāṇavakavimāne –

不仅仅只有圣道涅槃，被称说，实际上也连圣果皆包含其中，世俗间流传的法义也是如此。传说有这样一段典故，形容涅槃如同遮蔽世间的缠绕般的华盖宫殿——

‘‘Rāgavirāgamanejamasokaṃ,

『断除贪爱、不生嗔恚、不生痴愁悲痛，

Dhammamasaṅkhatamappaṭikūlaṃ;

法门无缠缚且不相违，

Madhuramimaṃ paguṇaṃ suvibhattaṃ,

这法甜美、殊胜、广博，

Dhammamimaṃ saraṇatthamupehī’’ti. (vi. va. 887);

此法当作皈依。』（《相应部》卷六，页八八七）

Tattha hi rāgavirāgoti maggo kathito, anejamasokanti phalaṃ, dhammasaṅkhatanti nibbānaṃ, appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhā kathitā. Taṃ dhammaṃ vuttanayena saraṇanti gatā dhammaṃ saraṇaṃ gatā. Tappaṭikkhepena na dhammaṃ saraṇaṃ gatā.

其中所称的“断除贪爱”是指道，“不生嗔恚、不生痴愁悲痛”为果位，“法门无缠缚”指涅槃；“不相违”、“甜美”、“殊胜”、“广博”这几法由三藏分别论述，涵盖了诸法蕴。所谓法被称为皈依，意即由离开诸欲恶法而入归依此法。若仅止于名言上的皈依，尚不能谓是真正皈依。

Diṭṭhisīlasaṅghātena saṃhatoti saṅgho. So atthato aṭṭhaariyapuggalasamūho. Vuttañhetaṃ tasmiṃ eva vimāne –

因见解与戒律的坚固结集而结成的为僧团。从意义上说，此者是由八种尊贵人物组成的团体。据此有言于同一殿堂中，

‘‘Yattha ca dinna mahapphalamāhu,

“所居之处乃因所受大果芬荫，

Catūsu sucīsu purisayugesu;

在四众中品德纯洁者之间；

Aṭṭha ca puggala dhammadasā te,

八位持法比库为中坚，

Saṅghamimaṃ saraṇatthamupehī’’ti. (vi. va. 888);

彼众因依止此僧团而得庇护。”（经藏六，法句经第888偈）

Taṃ saṅghaṃ vuttanayena saraṇanti gatā saṅghaṃ saraṇaṃ gatā. Tappaṭikkhepena na saṅghaṃ saraṇaṃ gatāti.

由此说法所指的僧团即为依止而去的僧团，非以简单归依之义谓依止僧团。

Ettha ca saraṇagamanakosallatthaṃ saraṇaṃ saraṇagamanaṃ, yo ca saraṇaṃ gacchati saraṇagamanappabhedo, phalaṃ, saṃkileso, bhedo, vodānanti ayaṃ vidhi veditabbo.

此处为修习皈依之巧妙与皈依之行动，及皈依者与皈依行为的细微区别、所获果报、烦恼、分裂、谬误，此法当当知晓。

Tattha padatthato tāva hiṃsatīti saraṇaṃ, saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikilesaṃ hanati vināsetīti attho, ratanattayassetaṃ adhivacanaṃ. Atha vā hite pavattanena ahitā nivattanena ca sattānaṃ bhayaṃ hiṃsatīti buddho saraṇaṃ, bhavakantārato uttāraṇena assāsadānena ca dhammo, appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho. Tasmā imināpi pariyāyena ratanattayaṃ saraṇaṃ. Tappasādataggarutāhi vihatakileso tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ. Taṃsamaṅgisatto saraṇaṃ gacchati, vuttappakārena cittuppādena ‘‘etāni me tīṇi ratanāni saraṇaṃ, etāni parāyaṇa’’nti evaṃ upetīti attho. Evaṃ tāva saraṇaṃ saraṇagamanaṃ, yo ca saraṇaṃ gacchatīti idaṃ tayaṃ veditabbaṃ.

其中，就字面而言，皈依意指《戒律》中所定「破坏」之意，即皈依者因皈依行为而除去恐怖、焦虑、痛苦、恶趣、障碍和毁灭，此为「三宝」的义理名称。又或因造作善法而得利益，所造诸善法能令众生免于恐怖害难，佛法以拔除生死痛苦、引导解脱为其义，僧团则因行善行而获广大利益。由此故用「三宝」为皈依之别名。经过修行勤奋发起，破除烦恼，生起正法之心，便成就皈依行为。具此坚定心得者即称为皈依者。以具足如是三宝为皈依，且知此义理。

Pabhedato pana duvidhaṃ saraṇagamanaṃ – lokiyaṃ, lokuttarañca. Tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedena ārammaṇato nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati, lokiyaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati. Taṃ atthato buddhādīsu vatthūsu saddhāpaṭilābho , saddhāmūlikā ca sammādiṭṭhi dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccati.

皈依行为依其性质分两种：世间法皈依与出世间法皈依。出世间法皈依乃在见证真理时，借由消除皈依所生烦恼而入灭相应之道，遂成涅槃之缘而行持全三宝皈依；世间法皈依乃平凡人借由断除皈依所起烦恼而成就，对佛等善德生信心，信心根本为正见，于十种善业根基中作正见工作。

Tayidaṃ catudhā pavattati – attasanniyyātanena, tapparāyaṇatāya, sissabhāvūpagamanena, paṇipātenāti. Tattha attasanniyyātanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ attānaṃ buddhassa niyyātemi, dhammassa, saṅghassā’’ti evaṃ buddhādīnaṃ attapariccajanaṃ. Tapparāyaṇaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ buddhaparāyaṇo, dhammaparāyaṇo, saṅghaparāyaṇo iti maṃ dhārehī’’ti evaṃ tappaṭisaraṇabhāvo tapparāyaṇatā. Sissabhāvūpagamanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ buddhassa antevāsiko, dhammassa, saṅghassa iti maṃ dhāretū’’ti evaṃ sissabhāvassa upagamanaṃ. Paṇipāto nāma ‘‘ajja ādiṃ katvā ahaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ buddhādīnaṃ eva tiṇṇaṃ vatthūnaṃ karomi iti maṃ dhāretū’’ti evaṃ buddhādīsu paramanipaccakāro. Imesañhi catunnaṃ ākārānaṃ aññataraṃ karontena gahitaṃ eva hoti saraṇagamanaṃ.

此皈依法呈四种展开形态，一为自我保证，即今日已发起皈依自我属于佛、法、僧；二为专心修行，即今日已决意精进皈依佛、法、僧；三为学人身份，意指今日已发起身为佛、法、僧终身追随之学人身份；四为作礼拜敬，即今日已发起以恰当礼仪向三宝行礼敬。若具众多此四行相，则当视为真实皈依行为。

Apica ‘‘bhagavato attānaṃ pariccajāmi, dhammassa, saṅghassa attānaṃ pariccajāmi, jīvitaṃ pariccajāmi, pariccatto eva me attā jīvitañca, jīvitapariyantikaṃ buddhaṃ saraṇaṃ gacchāmi, buddho me saraṇaṃ tāṇaṃ leṇa’’nti evampi attasanniyyātanaṃ veditabbaṃ. ‘‘Satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sammāsambuddhañca vatāhaṃ passeyyaṃ; bhagavantameva passeyya’’nti (saṃ. ni. 2.154) evaṃ mahākassapattherassa saraṇagamanaṃ viya sissabhāvūpagamanaṃ daṭṭhabbaṃ.

又如发誓自我奉献给佛、法、僧，肯舍弃生命以奉敬三宝，舍弃自我及生命终极处归依佛，亦是皈依行为。正如《成事经》云：‘愿我见师，唯愿见世尊；愿我见如来，唯愿见世尊；愿我见正觉，唯愿见世尊’，此即长老大咖萨巴于皈依时之学人身份表现。

‘‘So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;

（经续未完，译文待续）

Namassamāno sambuddhaṃ, dhammassa ca sudhammata’’nti. (saṃ. ni. 1.246; su. ni. 194) –

礼敬正觉者及正法，如是说。（见相应经律1.246；中部经律194）

Evaṃ āḷavakādīnaṃ saraṇagamanaṃ viya tapparāyaṇatā veditabbā. ‘‘Atha kho, brahmāyu, brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti ‘brahmāyu ahaṃ, bho gotama, brāhmaṇo, brahmāyu ahaṃ, bho gotama, brāhmaṇo’’’ti (ma. ni. 2.394) evaṃ paṇipāto daṭṭhabbo.

应当了知，此如阿拉维众等之皈依，一种至诚之修习。所谓，婆罗门婆罗穆阿育起立，安坐后，单膝跪地，头触世尊足上，面吻足趾，双手礼拜，口称：「婆罗穆阿育在此，世尊果德玛，婆罗穆阿育在此，世尊果德玛，婆罗穆阿育在此，世尊果德玛」等。此种礼拜当被见闻。（见中部经律2.394）

So panesa ñātibhayācariyadakkhiṇeyyavasena catubbidho hoti. Tattha dakkhiṇeyyapaṇipātena saraṇagamanaṃ hoti, na itarehi. Seṭṭhavaseneva hi saraṇaṃ gayhati, seṭṭhavasena bhijjati. Tasmā yo ‘‘ayameva loke sabbasattuttamo aggadakkhiṇeyyo’’ti vandati, teneva saraṇaṃ gahitaṃ hoti, na ñātibhayācariyasaññāya vandantena. Evaṃ gahitasaraṇassa upāsakassa vā upāsikāya vā aññatitthiyesu pabbajitampi ‘‘ñātako me aya’’nti vandato saraṇaṃ na bhijjati, pageva apabbajitaṃ. Tathā rājānaṃ bhayena vandato. So hi raṭṭhapūjitattā avandiyamāno anatthampi kareyyāti. Tathā yaṃkiñci sippaṃ sikkhāpakaṃ titthiyampi ‘‘ācariyo me aya’’nti vandatopi na bhijjati. Evaṃ saraṇagamanassa pabhedo veditabbo.

此人因亲属敬爱付施，受有四种回向。其一，因供养，乃皈依之标；非以其他。正如上位者唯一皈依，亦以上位者结缘。因此称“此者于世间为诸众最尊，最当供养”，以此礼敬而受皈依，而非因亲属恩爱礼敬。如此皈依的居士或女居士，即使于他宗乞食所称“此系我亲族”，则不成皈依，充其量只是未出家。又如国王因恐惧礼敬，乃无益处。如以国土供养供奉之礼敬，亦不能得皈依。又如技艺、修行教派中称“此为我师”，此礼敬亦不成皈依。因此皈依之不同种类应当分别认识。

Ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ. Vuttañhetaṃ –

此处论及超世间皈依，有四种共同果报，有报果、断除一切苦果及因缘果。已有人言及此义——

‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;

「若有人皈依佛、法、僧，

Cattāri ariyasaccāni, sammappaññāya passati.

以正智观察四圣谛。」

‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

『苦』者，是苦之因生苦，亦即苦的超越。

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

乃圣者六支道，是断除苦者。

‘‘Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

此乃安稳的依止，此乃究竟的依止；

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti. (dha. pa. 190-192);

得此依止，诸苦悉得超脱。」（《法句经》、《巴利长部》190-192偈）

Apica niccato anupagamanādīnipi etassa ānisaṃsaphalaṃ veditabbaṃ. Vuttañhetaṃ –

此外，还应观察恒常而不生之因缘果效。如是所说——

‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, sukhato upagaccheyya, kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ jīvitā voropeyya, arahantaṃ jīvitā voropeyya, duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.127-128; a. ni. 1.268-276; vibha. 809).

『此八处，诸比库啊，此乃无缺处，若有见解具足之人，恒常亲近众行，恒常亲近幸福，亲近法自性，生养母生，生养父生，生养阿拉汉，恶意向如来生血，坏坏僧众，指斥他师，不得此所。』（《大毗奈耶经·三章》3.127-128；《增阿含》1.268-276；《毗婆沙论》809）

Lokiyassa pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. Vuttañhetaṃ –

然而世间之依止，既包括生存之际遇，亦包括享乐之成果，此乃事实所成。经中如是说：

‘‘Ye keci buddhaṃ saraṇaṃ gatāse,

『诸多皈依佛者，

Na te gamissanti apāyabhūmiṃ;

不可堕于地狱苦境；

Pahāya mānusaṃ dehaṃ,

舍离人身肉体，

Devakāyaṃ paripūressantī’’ti. (saṃ. ni. 1.37);

将得天身而充满。』（论事 1.37）

Aparampi vuttaṃ –

又经中有所谓：

‘‘Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami…pe… ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca – ‘sādhu kho, devānaminda, buddhaṃ saraṇagamanaṃ hoti. Buddhaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi…pe… dhammaṃ, saṅghaṃ…pe… phoṭṭhabbehī’’’ti (saṃ. ni. 4.341).

当时，萨咖天帝与八万四千天众一起，到长老大摩嘎剌那那里……昔日，长老大摩嘎剌那独自站立时，对萨咖天帝说：『天帝啊，皈依乃成佛道之因。天帝啊，因为皈依的缘故，某些众生经历身坏命终后，得生善处天堂。那些众生在十种天处获得具足：天寿、天色、天乐、天誉、天王统御、天色、天声、天香、天味、天触……乃至法、僧……皆由天触具足。』（梵译语意，节选四三四一）

Velāmasuttādivasenapi (a. ni. 9.20) saraṇagamanassa phalaviseso veditabbo. Evaṃ saraṇagamanassa phalaṃ veditabbaṃ.

即便如《韦拉玛经》等所说，也应当认识皈依的殊胜果报。由此可知，应当了知皈依的果报。

Lokiyasaraṇagamanañcettha tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ hoti na mahāvipphāraṃ. Lokuttarassa pana saṃkileso natthi. Lokiyassa ca saraṇagamanassa duvidho bhedo – sāvajjo, anavajjo ca. Tattha sāvajjo aññasatthārādīsu attasanniyyātanādīhi hoti, so aniṭṭhaphalo. Anavajjo kālakiriyāya, so avipākattā aphalo. Lokuttarassa pana nevatthi bhedo. Bhavantarepi hi ariyasāvako aññaṃ satthāraṃ na uddisatīti evaṃ saraṇagamanassa saṃkileso ca bhedo ca veditabbo.

此处世间皈依，在三种层面上杂染着贪、疑、邪见等不正见，非大净化也非大颠倒。然出世皈依则无杂染。世间皈依有两种区别：有杂染者及无杂染者。杂染者因他利根等而受自执等烦恼所缚，故果不善。无杂染者是由时间行为之故，尚未成熟而无果报。出世皈依则无此两别。即便在不同众生中，圣弟子也不会执著别师。是故，应知皈依必有杂染与区别。

Vodānampi ca lokiyasseva yassa hi saṃkileso, tasseva tato vodānena bhavitabbaṃ. Lokuttaraṃ pana niccavodānamevāti.

同样，杂染是世间属性者，必依其杂染而生，故控制杂染即为世间法修行。出世法则恒持无杂染。

Pāṇātipātāti ettha pāṇassa saraseneva patanasabhāvassa antarā eva atipātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto, pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha khandhasantāno, yo sattoti voharīyati, paramatthato rūpārūpajīvitindriyaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassatīti. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. Yāya hi cetanāya pavattamānassa jīvitindriyassa nissayabhūtesu upakkamakaraṇahetukamahābhūtapaccayā uppajjanakamahābhūtā purimasadisā na uppajjanti, visadisā eva uppajjanti, sā tādisappayogasamuṭṭhāpikā cetanā pāṇātipāto. Laddhūpakkamāni hi bhūtāni purimabhūtāni viya na visadānīti samānajātiyānaṃ kāraṇāni na hontīti. ‘‘Kāyavacīdvārānaṃ aññataradvārappavattā’’ti idaṃ manodvāre pavattāya vadhakacetanāya pāṇātipātatāsambhavadassanaṃ. Kulumbasuttepi hi ‘‘idhekacco samaṇo vā brāhmaṇo vā iddhimā ceto vasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasā anupekkhitā hotī’’ti vijjāmayiddhi adhippetā. Sā ca vacīdvāraṃ muñcitvā na sakkā nibbattetunti vacīdvāravaseneva nippajjati. Ye pana ‘‘bhāvanāmayiddhi tattha adhippetā’’ti vadanti, tesaṃ vādo kusalattikavedanattikavitakkattikabhūmantarehi virujjhati.

所谓杀生，此即对生命如同对手中物品倒落般之断绝，是极端的杀害。未能迅速杀灭者，谓之过度杀生。越过此限，经师等判定即为杀生。杀生之「生命」者，此指五蕴连体，以色非色之生命根为根本。若色根受损，与他其余现象关系断裂。于此生命中，以意为基础表现杀生之动机，谓杀生。因此意起，作为生命之赖缘诸现象将不复从前所起，唯生清净业果，该意为杀生。由此所生的业缘不如前所生者，非同类业因。所谓「肉体门户之一门户生起杀意」者，指意识门户生杀意之杀生现象。于《拘楞伽经》中亦云：某沙门或婆罗门得神通，心中意念恶意忽视他人腹中胎儿，致其绝命。该意念虽放出肉体门户，却不可成灭。所谓「有学成就的神通意念」者，其说因未分别善巧思维，无法站得住脚。

Svāyaṃ pāṇātipāto guṇarahitesu tiracchānagatādīsu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya. Payogasamattepi vatthumahantatādīhi mahāsāvajjo, guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo . Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjo.

自然杀生，若对象为恶劣愚昧等卑贱众生，即为小罪杀生。若杀护体庞大者，则为大罪杀生。何以故？因其所造业量之重大。业力虽大，但由于对象之庞大而更为严重；对象良善人类所杀，则业力不重。形体之善恶平等时，烦恼增长则罪业轻微，烦恼剧至则罪业重大。

Ettha ca payogavatthumahantatādīhi mahāsāvajjatā tehi paccayehi uppajjamānāya cetanāya balavabhāvato veditabbā. Yathādhippetassa payogassa sahasā nipphādanavasena sakiccasādhikāya bahukkhattuṃ pavattajavanehi laddhāsevanāya ca sanniṭṭhāpakacetanāya payogassa mahantabhāvo. Satipi kadāci khuddake ceva mahante ca pāṇe payogassa samabhāve mahantaṃ hanantassa cetanā tibbatarā uppajjatīti vatthumahantatāpi cetanāya balavabhāvassa kāraṇaṃ. Iti ubhayampetaṃ cetanābalavabhāveneva mahāsāvajjatāya hetu hoti. Tathā hantabbassa mahāguṇabhāve tattha pavattaupakāracetanā viya khettavisesanipphattiyā apakāracetanāpi balavatī tibbatarā uppajjatīti tassa mahāsāvajjatā daṭṭhabbā. Tasmā payogavatthuādipaccayānaṃ amahattepi guṇamahantatādipaccayehi cetanāya balavabhāvavaseneva mahāsāvajjatā veditabbā.

此处关于行为对象之广大等因缘，应当从随之生起之意志力的强劲方面来认识。如其所行行为之能迅速消除之效用，以及由有力之众多力量作业和得到服务等行为开展的根本意志，显现出行为之广大实质。甚至有时在小或大物体的手中，行为的意志会更为强烈，据此广泛行为之意志力之强劲亦应当认识。故此，二者即意志与力量因素，共同成为广大行为之缘起。又由于行动者具有重大资质，在行为展开时如同场地特别而力量更胜的恶意出现，即使是恶意也更加剧烈，由此见出行为广大之境界。于是因行为之对象等因缘，即使无意亦因意志力强劲而显现广大行为之特征，应当如此认识。

Tassa pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti pañca sambhārā. Pañcasambhārayutto pāṇātipātoti pañcasambhārāvinimutto daṭṭhabbo. Tesu pāṇasaññitāvadhakacittāni pubbabhāgiyānipi honti, upakkamo vadhakacetanāsamuṭṭhāpito. Tassa cha payogā – sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. Tesu sahatthena nibbatto sāhatthiko. Paresaṃ āṇāpanavasena pavatto āṇattiko. Ususattiādīnaṃ nissajjanavasena pavatto nissaggiyo. Opātakhaṇanādivasena pavatto thāvaro. Āthabbaṇikādīnaṃ viya mantaparijappanapayogo vijjāmayo. Dāṭhākoṭṭanādīnaṃ viya kammavipākajiddhimayo.

其意志即手业、手业的认知、杀意、推动等，这五者称为死。五之具足者为行五。手业认知杀意自前部皆存在，推动即杀意心所生起。此杀意有六种行为：立即性、欲望相关、不舍弃、稳定、智慧与神通。由此的阻断为立即性，由他人呼吸作用而成欲望相关，由清净等行为而成不舍弃，由伤害等作用而成稳定，由下述记忆作用而成智慧，由硬化紧缩等导致业果显现的神通作用。

Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu, ko hantā, ko vā haññati? Yadi cittacetasikasantāno, so arūpitāya na chedanabhedanādivasena vikopanasamattho, nāpi vikopanīyo, atha rūpasantāno, so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati, yathā matasarīre. Payogopi pāṇātipātassa yathāvutto paharaṇappahārādiko atītesu saṅkhāresu bhaveyya anāgatesu paccuppannesu vā. Tattha na tāva atītesu anāgatesu ca sambhavati tesaṃ avijjamānasabhāvattā, paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappahārādippayogahetukaṃ maraṇaṃ, nirīhattā ca saṅkhārānaṃ kassa so payogo, khaṇikabhāvena vadhādhippāyasamakālameva bhijjanakassa yāva kiriyāpariyosānakālamanavaṭṭhānato kassa vā pāṇātipāto kammabandhoti?

此云：刻刻在停止之性质的行中，谁是杀者，谁是被杀者？若为心意及心所之合体，不受割断等扰乱，亦不可破坏，则色法因无意识，杀则不生，例如死于胎儿。行为之对象手业等真实之打击等作用，存在于过去及未来与现在的行中。此中过去与未来因无明且未觉知，不往后的行因行的瞬时性及如流水消逝似而对灭亡作用，故行为出现而没有死亡，死亡无因果，且缺乏根本原因，行为之存在也无主人，杀的意图何从？

Vuccate – yathāvuttavadhakacetanāsamaṅgī saṅkhārānaṃ puñjo sattasaṅkhāto hantā. Tena pavattitavadhappayoganimittaṃ apagatusmāviññāṇajīvitindriyo matoti vohārassa vatthubhūto yathāvuttavadhappayogākaraṇe pubbe viya uddhaṃ pavattanāraho rūpārūpadhammapuñjo haññati, cittacetasikasantāno eva vā. Vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya bhūtarūpesu katappayogavasena jīvitindriyavicchedena sopi vicchijjatīti na pāṇātipātassa asambhavo, nāpi ahetuko, na ca payogo nippayojano. Paccuppannesu saṅkhāresu katappayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito khaṇikānañca saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, nirīhakesupi saṅkhāresu yathāpaccayaṃ uppajjitvā atthibhāvamatteneva attano attano anurūpaphaluppādananiyatāni kāraṇāniyeva karontīti vuccati, yathā padīpo pakāsetīti, tatheva ghātakavohāro. Na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito, santānavasena vattamānasseva pana icchitoti attheva pāṇātipātena kammabandho. Santānavasena vattamānānañca padīpādīnaṃ atthakiriyāsiddhi dissatīti. Ayañca vicāraṇā adinnādānādīsupi yathāsambhavaṃ vibhāvetabbā. Tasmā pāṇātipātā. Na paṭiviratāti appaṭiviratā.

说：如前所说，杀意相等的行堆集为七，此杀业之缘驱如此，故无明生命根基，称为无明聚阴，在杀意作用前如同生起，但依色相聚的五逆被杀，生命根基由打断即时分离，故杀手业非不可能，非无因，亦非行为所致断裂。现在行内的打断行为及随之发生的行之集，及未生行中行的瞬间死亡，都以无意识呈现未被预期的连续死亡，且因缘相关，不是无因死亡。杀也非可怜弱者，在行动发生时为各自自利的缘生现象，正如灯被点亮，杀者业果同理。杀意行为非唯一意图，因为此行为整体在因果中既完成，即使其与行为同时存在打击意念，亦导致杀业果报。行为的实现像灯光作用一般清晰。此还应对偷盗等行为做类似分析，故称杀为杀，非违止亦非不违止。

Adinnassa ādānaṃ adinnādānaṃ, parassa haraṇaṃ theyyaṃ corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti. Tasmiṃ parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Tathā khuddake parasantake appasāvajjaṃ, mahante mahāsāvajjaṃ. Kasmā? Vatthumahantatāya payogamahantatāya ca. Vatthusamatte pana sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ, taṃtaṃguṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ. Vatthuguṇānaṃ pana samabhāve sati kilesānaṃ payogassa ca mudubhāve appasāvajjaṃ, tibbabhāve mahāsāvajjaṃ.

取非取、他人夺取、应取之盗皆宣称为盗。盗者指夺他人所持物，若夺取者无权无依，则为盗。持他人之物有意欲取即盗意生起，盗为轻犯则为不善重犯为重犯者。何以轻重？因对象清净与否。故在小物清净中为轻错误，在大物广大操作作用中为重过错。对象相同时存在多品质时，轻者取较劣质物，重者取较佳物。对象品质相同时，烦恼力量强弱决定轻重。

Tassa pañca sambhārā – parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. Cha payogā sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, parikappāvahāro, paṭicchannāvahāro, kusāvahāroti imesaṃ avahārānaṃ vasena pavattā. Ettha ca mantaparijappanena parasantakaharaṇaṃ vijjāmayo payogo. Vinā mantena tādisena iddhānubhāvasiddhena kāyavacīpayogena parasantakassa ākaḍḍhanaṃ iddhimayo payogoti veditabbo.

五者为：他物之物、他物之物的认知、应取意图、促使此意、而夺取。此五行为即为盗业。它们如同自然的习惯作法、暗藏法、计划法、隐蔽法与恶习法等。这里以暗藏之行为中偷盗为由，智慧之业力量支配。若无智慧，则依赖神通之经验施为暗藏行为，故此暗藏业力为神通之作，称为盗的行为。

Kāmesūti methunasamācāresu. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesu micchācāro. Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitādayo dasa, dhanakkītādayo dasāti vīsati itthiyo, itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññapurisā. Svāyaṃ micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Guṇarahitepi ca abhibhavitvā micchā carantassa mahāsāvajjo, ubhinnaṃ samānacchandatāya appasāvajjo. Samānacchandabhāvepi kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanapayogo, maggenamaggappaṭipattiadhivāsananti. Tattha attano ruciyā pavattitassa tayo, balakkārena pavattitassa tayoti anavasesaggahaṇena cattāro daṭṭhabbā, atthasiddhi pana tīheva. Eko payogo sāhatthikova.

「欲」者，即夫妻交合行为。邪行者，专指被鄙弃的恶劣行为。依其特征而言，因不善法的势力，把持身门而流转，不应往来且不可亲近的场所的心意行动，称为欲中邪行。此处所谓不可往来之处，即男子被其母亲及亲属保护的十处，财产保护等亲属共计二十人；女子则分为两类，拥有财产保护及监护的女性共十二人，另有无亲属保护的其他男子。纯粹是邪行者，由于缺乏戒德及功德，属于小不善行为；具戒德功德者则为大不善行为。即使具德者被邪行所侵染，也为大不善；不具德者则为小不善。因同样的嗜欲心态，在烦恼轻微时为小不善，强烈时即为大不善。此中有四种现象，即：不应往来之处、对其生起从属意志、从属接触、相应行滞。以上四种应当观察，三者成就所依即为利益实证。其三中，依自己兴趣而生、依力量而生、无迷惑依存者，四者皆需观察。其中一项依止为真实利益之所归。

Musāti visaṃvādanapurekkhārassa atthabhañjako kāyavacīpayogo, visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Aparo nayo musāti abhūtaṃ vatthu, vādoti tassa bhūtato tacchato viññāpanaṃ. Tasmā atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññāpanapayogasamuṭṭhāpikā cetanā musāvādo.

「妄语」是指以伤害义理为目的的身体与言语结合的行为，乃依妄语的势力生起的身语妄语行为。另一类为「辩论」，指一种存在虚假事物的状态，对于其真实性的表达称为辩论。因此，欲使虚假事物真实化，乃依辩论势力生起用以表达的故意行为，统称为妄语。

So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthīti ādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanavasena vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana ‘‘diṭṭha’’ntiādinā nayena vadantānaṃ mahāsāvajjo. Tathā yassa atthaṃ bhañjati, tassa appaguṇatāya appasāvajjo, mahāguṇatāya mahāsāvajjo. Kilesānaṃ mudutibbatāvasena ca appasāvajjamahāsāvajjatā labbhateva.

他说此义时，由于缺乏谬误心，属小不善；其严重性则为大不善。譬如，若不愿给予家中财物，谓无此物，不真实表述，即属小不善；若作证以破坏义理，则为大不善。比库出家者即使偶得油或肥皂，若因讥笑心说“今村中油河入水”，为小不善；若故意诽谤为真实，则为大不善。故言辞之破义，因其恶性轻度者为小不善，性质严重要者为大不善。烦恼的轻重程度也是小不善与大不善的标志。

Tassa cattāro sambhārā – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. Visaṃvādanādhippāyena hi payoge katepi parena tasmiṃ atthe aviññāte visaṃvādanassa asijjhanato parassa tadatthavijānanampi eko sambhāro veditabbo. Keci pana ‘‘abhūtavacanaṃ, visaṃvādanacittaṃ, parassa tadatthavijānananti tayo sambhārā’’ti vadanti. Sace pana paro dandhatāya vicāretvā tamatthaṃ jānāti, sanniṭṭhāpakacetanāya pavattattā kiriyāsamuṭṭhāpakacetanākkhaṇeyeva musāvādakammunā bajjhati.

其有四种现象，依如实的事物、妄语心、闹剧的努力、他心的认知。由于妄语的势力形成的结合中，若不明智地对他人事物妄语，则应察觉此现象。有人认为“虚伪言语、妄语心、他心的认识”，三者俱为一体。若此他者以正直的态度思考此意，且由建立认知的意志而生，即时由妄语业而起妄语行为。

Surāti piṭṭhasurā, pūvasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti pañca surā. Merayanti pupphāsavo, phalāsavo, madhvāsavo, guḷāsavo sambhārasaṃyuttoti pañca āsavā. Tadubhayampi madanīyaṭṭhena majjaṃ. Yāya cetanāya taṃ pivati, sā pamādakāraṇattā pamādaṭṭhānaṃ. Lakkhaṇato pana yathāvuttassa surāmerayasaṅkhātassa majjassa bījato paṭṭhāya madavasena kāyadvārappavattā pamādacetanā surāmerayamajjapamādaṭṭhānaṃ. Tassa majjabhāvo, pātukamyatācittaṃ, tajjo vāyāmo, ajjhoharaṇanti cattāro sambhārā. Akusalacitteneva cassa pātabbato ekantena sāvajjabhāvo . Ariyasāvakānaṃ pana vatthuṃ ajānantānampi mukhaṃ na pavisati, pageva jānantānaṃ. Aḍḍhapasatamattassa pānaṃ appasāvajjaṃ, addhāḷhakamattassa pānaṃ tato mahantaṃ mahāsāvajjaṃ, kāyasañcālanasamatthaṃ bahuṃ pivitvā gāmaghātakādikammaṃ karontassa mahāsāvajjameva. Pāpakammañhi pāṇātipātaṃ patvā khīṇāsave mahāsāvajjaṃ, adinnādānaṃ patvā khīṇāsavassa santake mahāsāvajjaṃ, micchācāraṃ patvā khīṇāsavāya bhikkhuniyā vītikkame, musāvādaṃ patvā musāvādena saṅghabhede, surāpānaṃ patvā kāyasañcālanasamatthaṃ bahuṃ pivitvā gāmaghātakādikammaṃ mahāsāvajjaṃ. Sabbehipi cetehi musāvādena saṅghabhedova mahāsāvajjo. Tañhi katvā kappaṃ niraye paccati.

「酒」包含沸酒、普瓦酒、米酒、甘蔗酒、混合酒合计五种。对应心烦恼有所结聚的五种根源烦恼。其二皆被酒意迷醉而生为沉迷现象。此种沉迷的根本，依酒的种子而生，因酒意而激起身门关而导致沉迷，此即酒醉沉迷的根本所依。此沉迷状态、欲诱心、闹剧努力、拂舍四现象。此恶根性心是必须远离的恶与非善行。阿拉汉虽涉世而不入其境，唯觉者亦如是。半醉为小不善，及大醉为大不善。若大量饮酒故作伤害村庄等杀业，则为大不善。杀生作恶后得阿拉汉果即为大不善；盗取作恶后得阿拉汉果则为大不善；不善行得阿拉汉果，已出家比库尼戒律，则为大不善。妄语致令僧团破裂，饮酒致犯杀业者皆为大不善。造作此事，轮回地狱受报。

Idāni etesu sabhāvato, ārammaṇato, vedanato, mūlato, kammato, phalatoti chahi ākārehi vinicchayo veditabbo. Tattha sabhāvato pāṇātipātādayo sabbepi cetanāsabhāvāva. Ārammaṇato pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo, adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā, micchācāro phoṭṭhabbavasena saṅkhārārammaṇo, sattārammaṇoti eke. Musāvādo sattārammaṇo vā saṅkhārārammaṇo vā, surāpānaṃ saṅkhārārammaṇaṃ. Vedanato pāṇātipāto dukkhavedano, adinnādānaṃ tivedanaṃ, micchācāro sukhamajjhattavasena dvivedano, tathā surāpānaṃ. Sanniṭṭhāpakacittena pana ubhayampi majjhattavedanaṃ na hoti. Musāvādo tivedano. Mūlato pāṇātipāto dosamohavasena dvimūlako, adinnādānaṃ musāvādo ca dosamohavasena vā lobhamohavasena vā, micchācāro surāpānañca lobhamohavasena dvimūlaṃ. Kammato musāvādoyevettha vacīkammaṃ, sesaṃ catubbidhampi kāyakammameva. Phalato sabbepi apāyūpapattiphalā ceva sugatiyampi appāyukatādinānāvidhaaniṭṭhaphalā cāti evamettha sabhāvādito vinicchayo veditabbo.

现今须从本质、依缘起、感受、本源、业因、果报六类辨察。其中心质者，杀生等因均无意识基础。依缘起者，杀生伤害生命感官、业的依缘；盗取则依存于生命或业之依缘；邪行则主要依业之依缘；生命依缘则有一种。妄语则是生命依缘或业依缘；喝酒则是业依缘。感受则杀生为苦感，盗取为剧苦，邪行为中苦与乐二分，酒亦如是。基于立意而现前者，前两者有中苦而无苦乐交错，妄语则为剧苦。根本而言，杀生由于嗔痴为二根；盗取妄语由嗔痴或贪痴为根；邪行与酒由贪痴为二根。业中妄语指言业，其余四种是身业。果报则杀生等皆带不善趣及善趣之果，包括善恶不同的成就，依此判别事理。

Appaṭiviratāti samādānaviratiyā sampattaviratiyā ca abhāvena na paṭiviratā. Dussīlāti tato eva pañcasīlamattassāpi abhāvena nissīlā. Pāpadhammāti lāmakadhammā, hīnācārā. Pāṇātipātā paṭiviratoti sikkhāpadasamādānena pāṇātipātato virato, ārakā ṭhito. Esa nayo sesesupi.

所谓不犯戒，是因为缺少了禁止行为、修持正断以及完备的戒德，故不能称为不犯戒。所谓恶性，是指缺少了五戒的根本戒德。所谓恶法，是指堕落的法行和劣劣的行为。凡杀生，因修持戒律而戒杀故不杀，守戒坚定如守护城池，这种戒乃是最终的。这是对此义的归纳。

Idhāpi pāṇātipātāveramaṇiādīnaṃ sabhāvato ārammaṇato , vedanato, mūlato, kammato, samādānato, bhedato, phalato ca viññātabbo vinicchayo. Tattha sabhāvato pañcapi cetanāyopi honti viratiyopi, virativasena pana desanā āgatā. Yā pāṇātipātā viramantassa ‘‘yā tasmiṃ samaye pāṇātipātā ārati viratī’’ti evaṃ vuttā kusalacittasampayuttā virati. Sā pabhedato tividhā – sampattavirati, samādānavirati, samucchedaviratīti. Tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā ‘‘ayuttametaṃ amhākaṃ kātu’’nti sampattavatthuṃ avītikkamantānaṃ uppajjamānā virati sampattavirati nāma. Samādinnasikkhāpadānaṃ sikkhāpadasamādāne taduttari ca attano jīvitampi pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati samādānavirati nāma. Ariyamaggasampayuttā pana virati samucchedavirati nāma, yassā uppattito paṭṭhāya ariyapuggalānaṃ ‘‘pāṇaṃ ghātessāmā’’ti cittampi na uppajjati. Tāsu samādānavirati idhādhippetā.

在此，应当了知杀生戒等禁戒本自其根源、缘起、因缘、行为、摄持、破坏及其果报等诸因，具有五种本性。此中无论本质，五种戒心及戒断皆具足，且以戒断为说法所趋方向。所谓杀生戒断者，即持有善心而戒杀生者。此戒断共有三种区别：一是具足成就的戒断，二是专注摄持的戒断，三是断绝一切所缘的戒断。所谓不具戒律者，反观其所犯之过失及多生多劫的业习，自觉此行不宜所为，便生起具足成就的戒断。修持戒律者，在进一步持戒摄受中，甚至不惜舍弃生命，产生摄持之戒断。依圣道修行人所具之戒断，是断绝恶念起，内心不生杀害之念。此等戒断皆属摄受戒也。

Ārammaṇato pāṇātipātādīnaṃ ārammaṇāneva etesaṃ ārammaṇāni. Vītikkamitabbatoyeva hi virati nāma hoti. Yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāyeva ete kusaladhammā pāṇātipātādīni dussīlyāni pajahanti. Vedanato sabbāpi sukhavedanāva.

杀生等恶法之所缘，便是此诸恶行的缘起所在。戒断，仅以断除这些所缘为名。例如圣道以灭尽烦恼为依止，如同断除生命根、根等所缘，诸善法即断除杀生等恶法，断除恶性。缘起中，感受本为苦受。

Mūlato ñāṇasampayuttacittena viramantassa alobhaadosaamohavasena timūlā honti, ñāṇavippayuttacittena viramantassa alobhaadosavasena dvimūlā. Kammato musāvādā veramaṇi vacīkammaṃ , sesā kāyakammaṃ. Samādānato aññassa garuṭṭhāniyassa santike taṃ alabhantena sayameva vā pañca sīlāni ekajjhaṃ pāṭiyekkaṃ vā samādiyantena samādinnāni honti. Bhedato gahaṭṭhānaṃ yaṃ yaṃ vītikkantaṃ, taṃ tadeva bhijjati, itaraṃ na bhijjati. Kasmā? Gahaṭṭhā hi anibaddhasīlā honti, yaṃ yaṃ sakkonti, taṃ tadeva rakkhanti. Pabbajitānaṃ pana ekasmiṃ vītikkante sabbāni bhijjantīti.

根本者，是断者以一心与智慧相应，怀无贪嗔痴三毒而断除恶业；断者以心离染垢不净，断除恶业者为二根本。行为者，如谤妄语等戒律语业，余余则为身业。摄持者，近于有德尊长、不轻慢别者所摄持，或持五戒之一或一部分。破坏者，断坏家业所能破坏，敌对他境者不能破坏。何以故？家业缺乏戒性，能守护守护。出家人若一处破戒，全部戒律即坏。

Phalatoti pāṇātipātā veramaṇiyā cettha aṅgapaccaṅgasampannatā, ārohapariṇāhasampatti, javanasampatti, suppatiṭṭhitapādatā, cārutā, mudutā, sucitā, sūratā, mahabbalatā, vissaṭṭhavacanatā, sattānaṃ piyamanāpatā, abhijjaparisatā, acchambhitā, duppadhaṃsiyatā, parūpakkamena amaraṇatā, mahāparivāratā, suvaṇṇatā, susaṇṭhānatā, appābādhatā, asokatā, piyamanāpehi avippayogo, dīghāyukatāti evamādīni phalāni.

所谓果报，是指杀生戒十善具备于身形肢体，表现出稳健转变、轻捷健行、足踏稳固、庄严美好、柔和纯净、活泼有力、大力强健、悦人耳目、恭敬爱护众生、不生嫉妒、无恐惧憎恶、难以破坏、以他为先者、不死不坏、得众护持、光明洁净、善于持守、不受侮辱、不生悲伤、不与怨亲相染及长寿等诸种功德果报。

Adinnādānā veramaṇiyā mahādhanadhaññatā, anantabhogatā, thirabhogatā, icchitānaṃ bhogānaṃ khippaṃ paṭilābho, rājādīhi asādhāraṇabhogatā, uḷārabhogatā, tattha tattha jeṭṭhakabhāvo, natthibhāvassa ajānanatā, sukhavihāritāti evamādīni.

不偷盗戒具备极大财富富饶，享用无尽，迅速得愿所求，超过王侯贵族之丰富，丰盛且甚再增，生无不足，安乐常存等功德果报。

Abrahmacariyā veramaṇiyā vigatapaccatthikatā, sabbasattānaṃ piyamanāpatā, annapānavatthacchādanādīnaṃ lābhitā, sukhasupanatā, sukhapaṭibujjhanatā, apāyabhayavimokkho, itthibhāvanapuṃsakabhāvānaṃ abhabbatā, akkodhanatā, saccakāritā, amaṅkutā, ārādhanasukhatā, paripuṇṇindriyatā, paripuṇṇalakkhaṇatā, nirāsaṅkatā, appossukkatā, sukhavihāritā, akutobhayatā, piyavippayogābhāvoti evamādīni. Yasmā pana micchācārāveramaṇiyā phalānipi ettheva antogadhāni, tasmā (abrahmacariyā veramaṇiyā).

不犯出家清净生活的戒禁，远离非正当的行为，慈爱一切众生，无所罣碍，得乐食饮衣盖等之利，得安乐安住，能觉知快乐，离除险难恐怖。男女殊别，自性分明，不起瞋恚，真实守持，不妄言，乐于受敬，具足根窍，具足善相，无疑无惧，无不净之相，安然快乐，绝无畏怖，无亲疏分别者。以上种种是其表现。由不犯恶行之戒禁，其果报亦恒常内摄于此，故称不犯出家清净生活之戒禁。

Musāvādā veramaṇiyā vippasannindriyatā, vissaṭṭhamadhurabhāṇitā, samasitasuddhadantatā, nātithūlatā, nātikisatā, nātirassatā, nātidīghatā, sukhasamphassatā, uppalagandhamukhatā, sussūsakaparisatā, ādeyyavacanatā, kamaladalasadisamudulohitatanujivhatā, alīnatā, anuddhatatāti evamādīni.

禁止妄语，具足清净根窍，语言无杂无尘，牙齿洁白，不过大、不过小、不徒长、不短促，接触时感受安适，口中有莲花香味，口气清净，言辞诚实不欺，肤色如莲叶般柔和红润。以上种种为其性状表现。

Surāmerayamajjapamādaṭṭhānā veramaṇiyā atītānāgatapaccuppannesu kiccakaraṇīyesu appamādatā, ñāṇavantatā, sadā upaṭṭhitassatitā, uppannesu kiccakaraṇīyesu ṭhānuppattikapaṭibhānavantatā , analasatā, ajaḷatā, anummattatā, acchambhitā, asārambhitā, anissukitā, amaccharitā, saccavāditā, apisuṇaapharusaasamphappalāpavāditā, kataññutā , kataveditā, cāgavantatā, sīlavantatā, ujukatā, akkodhanatā, hirottappasampannatā , ujudiṭṭhitā, mahantatā, paṇḍitatā, atthānatthakusalatāti evamādīni phalāni. Evamettha pāṇātipātāveramaṇiādīnampi sabhāvādito vinicchayo veditabbo.

不饮酒、不沉溺麻醉，不懈怠，对过去、未来及当下之应行事不疏忽，具智慧，恒常守护戒律，熟知当行之事理，坚勤努力，不妄语，不轻慢他，柔和谦恭，不恐惧，不慌乱，不懒惰，不玩忽职守，诚实守信，远离恶劣粗恶杂秽言语，知恩感恩，有施舍行，持戒端正，正直无欺，不嗔恚，具羞耻心与惭愧心，目光端正，胸怀广大，智慧深远，善于分别善恶利害。以上种种是此戒之果报。依此类推，包括不杀生等戒禁，亦应如此审察其具备各自然品性。

Sīlavāti yathāvuttapañcasīlavasena sīlavā. Kalyāṇadhammoti sundaradhammo, saraṇagamanaparidīpitāya diṭṭhisampattiyā sampannapaññoti attho. Yo pana putto mātāpitūsu assaddhesu dussīlesu ca sayampi tādiso, sopi avajātoyevāti veditabbo. Assaddhiyādayo hi idha avajātabhāvassa lakkhaṇaṃ vuttā, te ca tasmiṃ saṃvijjanti. Mātāpitaro pana upādāya puttassa atijātādibhāvo vuccatīti.

持戒者依述律经五戒习持清净。善法者，谓其行为美善，令皈依生喜悦，具见取之慧。若儿女对父母不信、不守戒，虽为其子亦当视为失意人。此处以不信为失意之征象，诸人亦当以此为标志。父母因执著于子女，有如对比父母逝世之忧惧故也。

Yo hoti kulagandhanoti kulacchedako kulavināsako. Chedanattho hi idha gandhasaddo, ‘‘uppalagandhapaccatthikā’’tiādīsu (pārā. 65) viya. Keci pana ‘‘kuladhaṃsano’’ti paṭhanti, so evattho.

“有嗅家臭者”，谓毁灭家业者即是断绝家业者。此处“断绝”指以声闻嗅觉比喻家业毁坏，如经第六十五品所言“有如莲香为反义”。有些人则称之为“毁家者”，同样意义。

Ete kho puttā lokasminti ete atijātādayo tayo puttā eva imasmiṃ sattaloke puttā nāma, na ito vinimuttā atthi. Imesu pana ye bhavanti upāsakā ye saraṇagamanasampattiyā upāsakā bhavanti kammassakatāñāṇena kammassa kovidā, te ca paṇḍitā paññavanto, pañcasīladasasīlena sampannā paripuṇṇā. Yācakānaṃ vacanaṃ jānanti, tesaṃ mukhākāradassaneneva adhippāyapūraṇatoti vadaññū, tesaṃ vā ‘‘dehī’’ti vacanaṃ sutvā ‘‘ime pubbe dānaṃ adatvā evaṃbhūtā, mayā pana evaṃ na bhavitabba’’nti tesaṃ pariccāgena tadatthaṃ jānantīti vadaññū, paṇḍitānaṃ vā kammassakatādidīpakaṃ vacanaṃ jānantīti vadaññū. ‘‘Padaññū’’ti ca paṭhanti, padāniyā pariccāgasīlāti attho. Tato eva vigatamaccheramalattā vītamaccharā. Abbhaghanāti abbhasaṅkhātā ghanā, ghanameghapaṭalā vā mutto candoviya, upāsakādiparisāsu khattiyādiparisāsu ca virocare virocanti, sobhantīti attho.

这些儿子在人世间被称为儿子，乃是此世界三种子中之子，无他释放之处。于此三种子中，作为近事居士依皈依所获得功德者，具有能知业因果、熟谙业果之智慧，是贤者，有五戒、十戒之德，具足圆满。知施者所言，能识眾人言语表情，善于满足意愿者，乃智慧者。闻诸施人称“有命者”，谓昔日曾受施而变如此者，因施受故而知其施之所归也。贤者亦知明业力因果之理。阅者亦称为“有足智者”，谓此人有施舍自他足智之意。故此远离恶行恶友，为清净持戒者。色泽光明之义谓光明密集如浓云盖，或明月光辉，居士及贵族等中大放光彩，寓意殊胜光明之义。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释终了。

6. Avuṭṭhikasuttavaṇṇanā六、《无雨经》注释

§75

75. Chaṭṭhe avuṭṭhikasamoti avuṭṭhikameghasamo. Ekacco hi megho satapaṭalasahassapaṭalo hutvā uṭṭhahitvā thananto gajjanto vijjotanto ekaṃ udakabindumpi apātetvā vigacchati, tathūpamo ekacco puggaloti dassento āha ‘‘avuṭṭhikasamo’’ti. Padesavassīti ekadesavassimeghasamo. Padesavassī viyāti hi padesavassī. Ekacco ekasmiṃyeva ṭhāne ṭhitesu manussesu yathā ekacce tementi, ekacce na tementi, evaṃ mandaṃ vassati, tathūpamaṃ ekaccaṃ puggalaṃ dasseti ‘‘padesavassī’’ti. Sabbatthābhivassīti sabbasmiṃ pathavīpabbatasamuddādike jagatippadese abhivassimeghasamo. Ekacco hi sakalacakkavāḷagabbhaṃ pattharitvā sabbatthakameva abhivassati, taṃ cātuddīpikamahāmeghaṃ ekaccassa puggalassa upamaṃ katvā vuttaṃ ‘‘sabbatthābhivassī’’ti.

第七十五节。第六者谓雨云亦复如是。有人云，雨云乃由百叶千叶之叶成，其叶起伏摇动，隆隆作响，闪烁光辉，如同水珠破裂散去。有人示现一人，称之为“雨云”。“地区雨”意指某一区域的雨云。地区雨者，实指特定地段的雨云。譬如有人在同一处的众多人中，有的人说是，有的人不以为然，雨便缓慢下落，犹如此现象，由此示现某一人谓“地区雨”。“遍及降雨”意指普遍遍布大地山岳海洋等世界诸处的雨云。有一人见整个大地众生皆蒙其润而无一处不被滋润，故以宏大厚重的雷云作为某个人的比喻，称为“遍及降雨”。

Sabbesānanti sabbesaṃ, ayameva vā pāṭho. Na dātā hotīti adānasīlo hoti, thaddhamaccharitāya na kassaci kiñci detīti attho. Idāni dānassa khettaṃ deyyadhammañca vibhāgena dassetuṃ ‘‘samaṇabrāhmaṇā’’tiādimāha. Tattha samitapāpasamaṇā ceva pabbajjamattasamaṇā ca bāhitapāpabrāhmaṇā ceva jātimattabrāhmaṇā ca idha ‘‘samaṇabrāhmaṇā’’ti adhippetā. Kapaṇā nāma duggatā daliddamanussā. Addhikā nāma pathāvino paribbayavihīnā. Vanibbakā nāma ye ‘‘iṭṭhaṃ detha kantaṃ manāpaṃ kālena anavajjaṃ udaggacittā pasannacittā, evaṃ dentā gacchatha sugatiṃ, gacchatha brahmaloka’’ntiādinā nayena dāne niyojentā dānassa vaṇṇaṃ thomentā vicaranti. Yācakā nāma ye kevalaṃ ‘‘muṭṭhimattaṃ detha, pasatamattaṃ detha, sarāvamattaṃ dethā’’ti appakampi yācamānā vicaranti. Tattha samaṇabrāhmaṇaggahaṇena guṇakhettaṃ upakārikhettañca dasseti, kapaṇādiggahaṇena karuṇākhettaṃ. Annanti yaṃkiñci khādanīyaṃ bhojanīyaṃ. Pānanti ambapānādipānakaṃ. Vatthanti nivāsanapārupanādiacchādanaṃ. Yānanti rathavayhādi antamaso upāhanaṃ upādāya gamanasādhanaṃ. Mālāti ganthitāganthitabhedaṃ sabbaṃ pupphaṃ. Gandhanti yaṃkiñci gandhajātaṃ pisitaṃ apisitaṃ gandhūpakaraṇañca. Vilepananti chavirāgakaraṇaṃ. Seyyāti mañcapīṭhādi ceva pāvārakojavādi ca sayitabbavatthu. Seyyaggahaṇena cettha āsanampi gahitanti daṭṭhabbaṃ. Āvasathanti vātātapādiparissayavinodanaṃ patissayaṃ. Padīpeyyanti dīpakapallikādipadīpūpakaraṇaṃ.

“诸施”谓诸施众，亦有此读。所谓不施者，意为不施舍者，行持惰怠者，不为人所施与之意。现今说有施地与布施法，体现“沙门婆罗门”等称谓。其内含义分别为：有持戒除恶的沙门，有仅出家而无恶行为的沙门，有出生便为婆罗门者，俱含于“沙门婆罗门”名下。所谓贫贱者（kapaṇā）即为行为堕落之贫穷人。所谓无多者，指无田产粮食且游荡乞讨者。所谓行商者，谓那些遇时宜愿意施与恰如喜悦者，以此导引向善趣往生天界者，以施施人之类为业。所谓乞食者，谓仅为求少许食物、少许水而轻微乞求者。在此，“沙门婆罗门受纳”则示以功德受纳之场所与辅助之处。以贫贱等受纳而名“怜悯场所”。所谓“食”，指一切可食之食物、饮食。所谓“饮”，指水等饮料。所谓“衣”，是指所有遮盖住身的衣裳、被褥等。所谓“乘具”，诸如车马等交通工具，是行走移动凭借之物。所谓“花瓶”等，系诸花束及花束解开之束。所谓“香”，是一切香气之物、有臭无臭及香品器具。所谓“涂抹”，系无嗜欲之涂饰之物。所谓“床座”，床铺席榻等及清净通风处之可卧之处。凭“床座受纳”则床位也须悉受纳。所谓“住所”，为风寒雨雪之安乐之所。如“灯火”，谓灯火之用具等。

Evaṃkho, bhikkhaveti vijjamānepi deyyadhamme paṭiggāhakānaṃ evaṃ dātabbavatthuṃ sabbena sabbaṃ adento puggalo avassikameghasadiso hoti. Idaṃ vuttaṃ hoti – bhikkhave, yathā so megho satapaṭalasahassapaṭalo hutvā uṭṭhahitvā na kiñci vassi vigacchati, evameva yo uḷāraṃ vipulañca bhogaṃ saṃharitvā gehaṃ āvasanto kassaci kaṭacchumattaṃ bhikkhaṃ vā uḷuṅkamattaṃ yāguṃ vā adatvā vigacchati, vivaso maccuvasaṃ gacchati, so avuṭṭhikasamo nāma hotīti. Iminā nayena sesesupi nigamanaṃ veditabbaṃ. Imesu ca tīsu puggalesu paṭhamo ekaṃseneva garahitabbo, dutiyo pasaṃsanīyo, tatiyo, pasaṃsanīyataro. Paṭhamo vā ekanteneva sabbanihīno, dutiyo majjhimo, tatiyo uttamoti veditabbo.

如此，世尊啊，虽有学识，但于功德施舍之法未能圆通了解与实行者，是如雨云虽由百叶千叶之叶构成，起伏摇曳却不降一滴雨；同理，若有人积聚丰富、丰盛之财物，安居宅中而不施予他人少量布施或微薄供养，便如不降雨的云，终至死亡，名曰“不降雨者”。依此比喻，还当说明其他二类人：第一类为完全废弃布施者；第二类为适度布施者；第三类为最佳布施者。

Gāthāsu samaṇeti upayogavasena bahuvacanaṃ tathā sesesupi. Laddhānāti labhitvā, samaṇe dakkhiṇeyye pavāretvā puṭṭho na saṃvibhajati. Annaṃ pānañca bhojananti annaṃ vā pānaṃ vā aññaṃ vā bhuñjitabbayuttakaṃ bhojanaṃ, taṃ na saṃvibhajati. Ayañhettha saṅkhepattho – yo atthikabhāvena upagate sampaṭiggāhake labhitvā annādinā saṃvibhāgamattampi na karoti, kiṃ so aññaṃ dānaṃ dassati, taṃ evarūpaṃ thaddhamacchariyaṃ purisādhamaṃ nihīnapuggalaṃ paṇḍitā avuṭṭhikasamoti āhu kathayantīti.

经中语“沙门”作为常用复数，且同样适用于其余。所谓“获得”，意指取用、接受。被授食之时，“食饮”意指食物与饮料，按需要给予，而不加分割。此处意以总结教意：于正法中既得施食施饮等惠益而不分享者，不应再有所布施，彼类人即为懈怠恶劣之人，智者称为“不降雨者”（avuṭṭhikasamo）。

Ekaccānaṃna dadātīti vijjamānepi mahati dātabbadhamme ekesaṃ sattānaṃ tesu kodhavasena vā, deyyadhamme lobhavasena vā na dadāti. Ekaccānaṃ pavecchatīti ekesaṃyeva pana dadāti. Medhāvinoti paññavanto paṇḍitā janā.

所谓某人不施者，即便具备伟大施德，有一众生因愤怒心或贪念而不予施舍。所谓部分布施者，则只向某一众生施予。所谓智慧者即贤明有智识之人也。

Subhikkhavācoti yo upagatānaṃ yācakānaṃ ‘‘annaṃ detha, pānaṃ dethā’’tiādinā taṃ taṃ dāpeti, so sulabhabhikkhatāya subhikkhā vācā etassāti subhikkhavāco. ‘‘Subhikkhavassī’’tipi paṭhanti. Yathā loko subhikkho hoti, evaṃ sabbatthābhivassitamahāmegho subhikkhavassī nāma hoti. Evamayampi mahādānehi sabbatthābhivassī subhikkhavassīti. Āmodamāno pakiretīti tuṭṭhahaṭṭhamānaso sahatthena dānaṃ dento paṭiggāhakakhette deyyadhammaṃ pakirento viya hoti, vācāyapi ‘‘detha dethā’’ti bhāsati.

所谓“施语广布者”，指对乞求者所说“食物给你，饮水予你”等语，并实际施予者，名为具足布施语者。亦读作“施语广布者”。如同天下丰饶充满，故名“遍布丰盛者”。同样，广施大布施于诸处亦名“遍布丰盛施语者”。施者心欢喜满足，口亦如是说“给你，给你”，在受施者境界中如宣说应当的功德。

Idāni naṃ subhikkhavassitabhāvaṃ dassetuṃ ‘‘yathāpi megho’’tiādi vuttaṃ. Tatrāyaṃ saṅkhepattho – yathā mahāmegho paṭhamaṃ mandanigghosena thanayitvā puna sakalanadīkandarāni ekaninnādaṃ karonto gajjayitvā pavassati, sabbatthakameva vārinā udakena thalaṃ ninnañca abhisandanto pūreti ekoghaṃ karoti, evameva idha imasmiṃ sattaloke ekacco uḷārapuggalo sabbasamatāya so mahāmegho viya vassitabbattā tādiso yathā dhanaṃ uṭṭhānādhigataṃ attano uṭṭhānavīriyābhinibbattaṃ hoti, evaṃ analaso hutvā tañca dhammena ñāyena saṃharitvā tannibbattena annena pānena aññena ca deyyadhammena patte sampatte vanibbake sammā sammadeva desakālānurūpañceva icchānurūpañca tappeti sampavāretīti.

现在当说其丰富雨季来临之相，譬如大云。此中之义为：譬如大云初被微风所鼓动，而后雷声震响，聚集顿成一声轰鸣，遂大雨降落。云端处处皆被水浸润，雨水遍洒大地，地面被水覆盖积聚形成洪流。比照此理，在此世间，有些顽固的人，如同大云必将降雨一样，必然经历风雨之苦。如此者因其内在能量觉醒、外来善法熏习，戒定慧等滋养随其内行而生起，心志清净努力无懈，顺世法因缘正当时机，必将成熟而感得安心喜悦，获成就甘露法味，得利益供养福慧，最终圆满正法之期，如云覆雨、无违其时。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释终了。

7. Sukhapatthanāsuttavaṇṇanā七、《愿乐经》注释

§76

76. Sattame sukhānīti sukhanimittāni. Patthayamānoti icchamāno ākaṅkhamāno. Sīlanti gahaṭṭhasīlaṃ pabbajitasīlañca. Gahaṭṭho ce gahaṭṭhasīlaṃ, pabbajito ce catupārisuddhisīlanti adhippāyo. Rakkheyyāti samādiyitvā avītikkamanto sammadeva gopeyya. Pasaṃsā me āgacchatūti ‘‘mama kalyāṇo kittisaddo āgacchatū’’ti icchanto paṇḍito sappañño sīlaṃ rakkheyya. Sīlavato hi gahaṭṭhassa tāva ‘‘asuko asukakulassa putto sīlavā kalyāṇadhammo saddho pasanno dāyako kārako’’tiādinā parisamajjhe kalyāṇo kittisaddo abbhuggacchati, pabbajitassa ‘‘asuko nāma bhikkhu sīlavā vattasampanno sorato sukhasaṃvāso sagāravo sappatisso’’tiādinā…pe… abbhuggacchatīti. Vuttañhetaṃ –

第七、乐安之意谓乐之缘起。意欲欲求者谓因愿求之事。戒者乃家人之戒及出家人之戒。若为家人者即为家人所守之戒，若为出家人者则为四清净戒为坚定之基。应守护者谓以正当之念摄护不违戒法，善善护之。有人心生称赞谓“我有美好声誉已至”，心生欲念，聪慧明达且具戒德者应护持其戒。戒德之人为家人时传言曰：“疾病多者病家子，戒德人则为善德具信乐施之人”等，故赞誉声誉日增。若为出家人则言：“疾病之戒者为戒德，比库具正业与安住，生活安稳有节，具尊严，闻教有悦”……亦是如此得增益。其旨意为：

‘‘Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchatī’’ti (a. ni. 5.213; udā. 76; mahāva. 285).

“复次，护家者，应当为具戒德者所称扬，具善戒德者，其赞誉声誉必将日增”（出自《增支部略释》5.213；《乌达那经》76；《大部》285）。

Tathā –

依此而言——

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘sabrahmacārīnaṃ piyo cassaṃ manāpo, garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī’’tiādi (ma. ni. 1.65).

“比库们，若比库愿为‘所有持戒者所爱，其心为喜悦，其尊敬当受修习之人，其戒法为圆满涵盖者’，当如此欲求”（见《大部略释》1.65）。

Bhogā me uppajjantūti ettha gahaṭṭhassa tāva sīlavato kalyāṇadhammassa yena yena sippaṭṭhānena jīvikaṃ kappeti – yadi kasiyā, yadi vaṇijjāya, yadi rājaporisena, taṃ taṃ yathākālaṃ yathāvidhiñca ativiya appamattabhāvato athassa anuppannā ceva bhogā uppajjanti, uppannā ca bhogā phātiṃ gamissanti. Pabbajitassa pana sīlācārasampannassa appamādavihārissa sato sīlasampannassa sīlasampadāya appicchatādiguṇesu ca pasannā manussā uḷāruḷāre paccaye abhiharanti, evamassa anuppannā ceva bhogā uppajjanti, uppannā ca thirā honti. Tathā hi vuttaṃ –

“愿我财物多时”，此时于家人，即以戒德美德而恭敬，遂以各种正业方式谋生——无论为工匠、商贾或为王臣，皆依时代法度，以持戒节制之心勤勉作事，故由作业而生诸供给，多而不乱。出家人则以戒行端正、正念不懈、谨慎守戒而得戒德品质，乐欲净洁者生相依，故出家人诸供给亦生而丰盈且稳固。故云——

‘‘Puna caparaṃ, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchatī’’ti (a. ni. 5.213; udā. 76; mahāva. 285).

复次，长者们，具足戒德、戒德圆满者，常当勤勉调伏，得大富藏报之义。

Tathā –

如是说——

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’nti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65) ca –

『比库们，当思维：若有比库思惟——这身得衣、钵、乞食、坐具、病苦、条件、药物及医护等，皆为戒法所充满。』（中部·尼柯耶 1.65）

Sesaṃ vuttanayameva.

此乃剩余所说。

Gāthāsu patthayānoti patthayanto. Tayo sukheti tīṇi sukhāni. Vittalābhanti dhanalābhaṃ, bhoguppattinti attho. Visesato cettha pasaṃsāya cetasikasukhaṃ, bhogehi kāyikasukhaṃ, itarena upapattisukhaṃ; tathā paṭhamena diṭṭhadhammasukhaṃ, tatiyena samparāyasukhaṃ, dutiyena ubhayasukhaṃ gahitanti veditabbaṃ.

谓之在偈句中为追随者。追随者者。三者谓三种快乐。获利者谓财富增长之乐，得福者谓所得享有之义。若专指此处，则应指赞叹身心愉悦、财富所生身乐，以及由他缘所生之乐。如同第一种为现法乐，第三种为来世乐，第二种为二者兼具之乐，须细心辨明。

Idāni pasaṃsādikāraṇassa sīlassa viya pasaṃsādīnampi visesakāraṇaṃ pāpamittaparivajjanaṃ kalyāṇamittasevanañca ādīnavānisaṃsehi saddhiṃ dassento ‘‘akaronto’’tiādimāha. Tattha saṅkiyoti pāpasmiṃ parisaṅkitabbo ‘‘addhā iminā pāpaṃ kataṃ vā karissati vā, tathā hesa pāpapurisehi saddhiṃ sañcaratī’’ti. Assāti imassa pāpajanasevino puggalassa upari, assa vā puggalassa avaṇṇo abhūtopi pāpajanasevitāya ruhati virūḷhiṃ vepullaṃ āpajjati pattharati. Assāti vā bhummatthe sāmivacanaṃ, tasmiṃ puggaleti attho. Sa ve tādisako hotīti yo yādisaṃ pāpamittaṃ vā kalyāṇamittaṃ vā bhajati upasevati ca, so puggalo bhūmibhāgavasena udakaṃ viya tādisova hoti, pāpadhammo kalyāṇadhammo vā hoti. Kasmā? Sahavāso hi tādiso; yasmā sahavāso saṃsaggo uparāgo viya phalikamaṇīsu purisaupanissayabhūtaṃ puggalākāraṃ gāhāpeti, tasmā pāpapuggalena saha vāso na kātabboti adhippāyo.

今当称赞戒行之因，犹如赞叹诸善行者，但其殊胜之因乃远离恶友，亲近善友，与赦罪和戒净之忧患一同示现“未为作恶”等语。其中文字“散绮”即恶中应避免者，释为“不知彼恶是因所致。”又谓，“持恶念者必行恶业，且常与恶人共聚；行恶者即使非恶人，其恶行于恶人亦生旺盛、增长、广大、坚硬如石。”“持恶”亦譬如地主，对应其场。此人是指有此类恶友或善友相伴者，其人犹如水，对应其地主（恶德或善德）。何以故？因共住者相当，如同串珠，彼为依凭故，故不可共住恶友，此非权宜之计。

Sevamāno sevamānanti paraṃ pakatisuddhaṃ puggalaṃ kālena kālaṃ attānaṃ sevamānaṃ sevamāno bhajamāno pāpapuggalo, tena vā seviyamāno. Samphuṭṭho samphusanti tena pakatisuddhena puggalena sahavāsena saṃsaggena samphuṭṭho pāpapuggalo sayampi, tathā taṃ phusanto. Saro diddho kalāpaṃ vāti yathā nāma saro visena diddho litto sarakalāpagato sarasamūhasaṅkhātaṃ sarakalāpaṃ attanā phuṭṭhaṃ alittampi upalimpati, evaṃ pāpena upalepabhayā dhīroti dhitisampannattā dhīro paṇḍitapuriso pāpasahāyo na bhaveyya.

被利益者反而利益他人者，称为时常彻底清净之人。若被利益者与彻底清净的人同住联系，恶人也会被影响而彻底清净，如此触及者亦同。譬如：湖泊盛满水，风吹时水面波动，波浪触及湖泊基体则有水花溅起及泥沙搅动。恶行被恐惧所沾染，具足坚忍定力者，如此坚忍智慧之人，不为恶行所摧残。

Pūtimacchaṃ kusaggenāti yathā kucchitabhāvena pūtibhūtaṃ macchaṃ kusatiṇaggena yo puriso upanayhati puṭabandhavasena bandhati, tassa te kusā apūtikāpi pūtimacchasambandhena pūti duggandhameva vāyanti. Evaṃ bālūpasevanāti evaṃsampadā bālajanūpasevanā daṭṭhabbā. Evaṃ dhīrūpasevanāti yathā asurabhinopi pattā tagarasambandhena surabhiṃ vāyanti, evaṃ paṇḍitūpasevanā pakatiyā asīlavato sīlasamādānādivasena sīlagandhavāyanassa kāraṇaṃ hoti.

譬如污秽之鱼，若与浑浊恶水相依相缠，即使鱼本无秽，亦布满污浊臭味。如是，观察愚人之交友，必善观此。又譬如智者交游善人，犹如香牛蹄印散发香气，贤人之交因品德、戒律具足而发出德香，故称贤者交游不善者如臭秽。

Tasmāti yasmā akalyāṇamittasevanāya kalyāṇamittasevanāya ca ayaṃ ediso ādīnavo ānisaṃso ca, tasmā pattapuṭasseva palāsapuṭassa viya duggandhasugandhavatthusaṃsaggena asādhusādhujanasannissayena ca. Ñatvā sampākamattanoti attano dukkhudrayaṃ sukhudrayañca phalanipphattiṃ ñatvā jānitvā asante pāpamitte na upaseveyya, sante upasante vantadose pasatthe vā paṇḍite seveyya. Tathā hi asanto nirayaṃ nenti, santo pāpenti suggatinti. Iti bhagavā paṭhamagāthāya yathāvuttāni tīṇi sukhanimittāni dassetvā tato parāhi pañcahi gāthāhi paṭipakkhaparivajjanena saddhiṃ pasaṃsāsukhassa āgamanaṃ dassetvā osānagāthāya tiṇṇampi sukhānaṃ āgamanakāraṇena saddhiṃ osānasukhaṃ dasseti.

故因与不善友交往，是因也是缘起，因此污秽之器皿常伴污秽污物，如同不善朋友依附恶劣人群。识破此理，了解善恶果报，不与不善朋友为伍，与善朋友和合行善。善人与恶人之殊途殊报，恶人堕地狱，善人通往善道。佛陀以初歌昭示三种快乐缘起，继以五首贬示恶行，令众生远离恶处，趋近善趣，最后以慰藉诗说明三种快乐之缘起，令众心欢喜。

Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释终了。

8. Bhidurasuttavaṇṇanā八、《脆坏经》注释

§77

77. Aṭṭhame bhidurāyanti bhiduro ayaṃ. Kāyoti rūpakāyo. So hi aṅgapaccaṅgānaṃ kesādīnañca samūhaṭṭhena, evaṃ kucchitānaṃ jegucchānaṃ āyo uppattidesotipi kāyo. Tatrāyaṃ vacanattho – āyanti etthāti āyo. Ke āyanti? Kucchitā kesādayo. Iti kucchitānaṃ āyotipi kāyo . Atthato pana catusantativasena pavattamānānaṃ bhūtupādāyadhammānaṃ puñjo. Idaṃ vuttaṃ hoti – bhikkhave, ayaṃ catumahābhūtamayo rūpakāyo bhiduro bhedanasīlo bhedanasabhāvo khaṇe khaṇe viddhaṃsanasabhāvoti. ‘‘Bhindarāya’’ntipi pāṭho, so evattho. Viññāṇanti tebhūmakaṃ kusalādicittaṃ. Vacanattho pana – taṃ taṃ ārammaṇaṃ vijānātīti viññāṇaṃ. Yañhi sañjānanapajānanavidhuraṃ ārammaṇavijānanaṃ upaladdhi, taṃ viññāṇaṃ. Virāgadhammanti virajjanadhammaṃ, palujjanasabhāvanti attho. Sabbe upadhīti khandhūpadhi, kilesūpadhi, abhisaṅkhārūpadhi, pañcakāmaguṇūpadhīti ete ‘‘upadhīyati ettha dukkha’’nti upadhisaññitā sabbepi upādānakkhandhakilesābhisaṅkhārapañcakāmaguṇadhammā hutvā abhāvaṭṭhena aniccā, udayabbayappaṭipīḷanaṭṭhena dukkhā, jarāya maraṇena cāti dvidhā vipariṇāmetabbasabhāvatāya pakativijahanaṭṭhena vipariṇāmadhammā. Evamettha aniccadassanasukhatāya rūpadhamme viññāṇañca visuṃ gahetvā puna upadhivibhāgena sabbepi tebhūmakadhamme ekajjhaṃ gahetvā aniccadukkhānupassanāmukhena tathābujjhanakānaṃ puggalānaṃ ajjhāsayena sammasanacāro.kathito. Kāmañcettha lakkhaṇadvayameva pāḷiyaṃ āgataṃ, ‘‘yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15) pana vacanato dukkhalakkhaṇeneva anattalakkhaṇampi dassitamevāti veditabbaṃ.

第七十七偈中，此处“bhidurāyanti”谓破碎裂分。所谓“kāya”是色身，即肢体诸如头发等集合体，如同腐烂恶臭之物生成肢体。此语意指“āyanti”为肢体。所谓肢体即由四大元素组成，终日变化造作堆积。如是此色身是由四大集合，具有破坏性，时刻变化裂散。“viññāṇa”为心识，意指诸根所缘之境知觉。所谓“virāgadhammā”为无欲性，弃染性质。所谓“upadhi”为蕴、根、染污、所造，五欲等集合，皆为烦恼根本，称为“upadhi”，谓此为苦根。本质为无常、苦、灭，因老死等变化，故此三性称“不变之性”的反义，即变化之道理。以此观色、识诸法变化之理，修习观察无常苦理，使明了理则，断常见执，坚修苦行者当受此教化。此亦显“苦即无我”之义。

Gāthāyaṃ upadhīsu bhayaṃ disvāti upadhīsu bhayatupaṭṭhānañāṇavasena bhayaṃ disvā, tesaṃ bhāyitabbataṃ passitvā. Iminā balavavipassanaṃ dasseti. Bhayatupaṭṭhānañāṇameva hi vibhajitvā visesavasena ādīnavānupassanā nibbidānupassanāti ca vuccati. Jātimaraṇamaccagāti evaṃ sammasanto vipassanāñāṇaṃ maggena ghaṭetvā maggaparamparāya arahattaṃ patto jātimaraṇaṃ atīto nāma hoti. Kathaṃ? Sampatvāparamaṃ santinti paramaṃ uttamaṃ anuttaraṃ santiṃ sabbasaṅkhārūpasamaṃ nibbānaṃ adhigantvā. Evaṃbhūto ca kālaṃ kaṅkhati bhāvitattoti catunnaṃ ariyamaggānaṃ vasena bhāvanābhisamayanipphattiyā bhāvitakāyasīlacittapaññattā bhāvitatto maraṇaṃ jīvitañca anabhinandanto kevalaṃ attano khandhaparinibbānakālaṃ kaṅkhati udikkhati, na tassa katthaci patthanā hotīti. Tenāha –

偈中示现执著蕴为苦，观此即明苦因缘乃恐惧根本，见此恐惧当断除。此即示现坚固般若观察力。所谓恐惧根本，专指区别分别知见，产生畏惧厌离，此为正见观察法也。生死轮回终止，即达到贤圣洞察，故得无余涅槃。已经达到圣慧，此圣慧无生死，如何？已成至高平静，断尽烦恼尽净，即为涅槃。如此人修习四圣谛之法，以戒定慧成就，感无畏，故不畏死亦不喜生，唯安心于涅槃时，不起他念。故文言曰：

‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;

“我不欣喜死亡，我不欣喜生命；

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā’’ti. (theragā. 606);

“至于时间，我期望它的结束，就如煮熟的谷粒一般。”（出自长老颂606）

Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释终了。

9. Dhātusosaṃsandanasuttavaṇṇanā九、《依界会合经》注释

§78

78. Navame dhātusoti dhātuto. Dhātūti ca ajjhāsayadhātu ajjhāsayasabhāvo adhippeto, yo adhimuttītipi vuccati. Saṃsandantīti tāya dhātusabhāgatāya yathādhātu yathāajjhāsayaṃ allīyanti ekato honti. Samentīti tāya eva samānajjhāsayatāya ekacittā hutvā samāgacchanti aññamaññaṃ bhajanti upasaṅkamanti, attano rucibhāvakhantidiṭṭhiyo vā tattha tattha same karontā pavattanti. Hīnādhimuttikāti hīne kāmaguṇādike adhimutti etesanti hīnādhimuttikā, hīnajjhāsayā. Kalyāṇādhimuttikāti kalyāṇe nekkhammādike adhimutti etesanti kalyāṇādhimuttikā, paṇītajjhāsayā. Sace hi ācariyupajjhāyā na sīlavanto , antevāsikasaddhivihārikā ca sīlavanto, te ācariyupajjhāyepi na upasaṅkamanti, attano sadise sāruppabhikkhūyeva upasaṅkamanti. Sace pana ācariyupajjhāyā sīlavanto, itare na sīlavanto, tepi na ācariyupajjhāye upasaṅkamanti, attano sadise hīnādhimuttikeyeva upasaṅkamanti. Evaṃ upasaṅkamanaṃ pana na kevalaṃ etarahi eva, atha kho atītānāgatepīti dassento ‘‘atītampi, bhikkhave’’tiādimāha. Saṅkhepato saṃkilesadhammesu abhiniviṭṭhā hīnādhimuttikā , vodānadhammesu abhiniviṭṭhā kalyāṇādhimuttikā.

第七十八讲，谈及“界”这一术语。所谓「界」，即所谓执著心所的界，亦称上面所说的执著，或称极致的见解。所谓相依，是指该界的组成部分如同界及心所相互紧密连结、不可分离，合而为一。所谓“和合”，是指同一心所间彼此协调一致、具一心性，共同作用并互相帮助，依自身喜好与观见，使之均等流转。所谓低劣执著，即指以欲望等恶不善法为执著对象者，被称为低劣执著法，心所品质亦属低劣。所谓善执著，即指以清净出离等善法为执著对象者，被称为善执著，心所品质属清净。若教师与指导者不具戒行，而住持信入者却具戒，则彼等不亲近教师与指导者，而只亲近与自身相似的比库。若教师指导业戒具足而他人不具足，则他人也不亲近那教师，而亲近与自身心态相同的低劣执著法。这种亲近，并非此时此刻独有，后文即以“过去未来”表述“过去亦然，沙门们”等。简而言之，低劣执著的闭塞污秽法门，成就于逸乐恶法，善执著则成就于闻思受持诸善法。

Idaṃ pana dussīlānaṃ dussīlasevanameva, sīlavantānaṃ sīlavantasevanameva, duppaññānaṃ duppaññasevanameva, paññavantānaṃ paññavantasevanameva ko niyāmetīti? Ajjhāsayadhātu niyāmeti. Sambahulā kira bhikkhū ekasmiṃ gāme bhikkhācāraṃ caranti. Te manussā bahuṃ bhattaṃ āharitvā pattāni pūretvā ‘‘yathāsabhāgaṃ paribhuñjathā’’ti vatvā uyyojesuṃ. Bhikkhū āhaṃsu ‘‘āvuso, manussā dhātusaṃyuttakamme payojentī’’ti. Evaṃ ajjhāsayadhātu niyāmetīti. Dhātusaṃyuttena ayamattho dīpetabbo – gijjhakūṭapabbatasmiñhi gilānaseyyāya nipanno bhagavā ārakkhatthāya parivāretvā vasantesu sāriputtamoggallānādīsu ekamekaṃ attano parisāya saddhiṃ caṅkamantaṃ oloketvā bhikkhū āmantesi ‘‘passatha no tumhe, bhikkhave, sāriputtaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantanti. Evaṃ, bhante. Sabbe kho ete, bhikkhave, bhikkhū mahāpaññā’’ti (saṃ. ni. 2.99) sabbaṃ vitthāretabbaṃ.

此理指向恶行者仅与恶行者亲近，善行者仅与善行者亲近，有智者仅亲智者，无智者仅亲无智者。何以故？因其界定为执著心所，起制约作用。古时多比库在一个村落中守持比库戒律，彼等劝导世人说：“诸善生孟众，汝等应各安其分量适当享用。”比库亦勉励云：“朋友们，人们以界为依止修行。”此为执著心所之制。所谓“界的联结”义，举例世尊隐居于岌低丘山之病卧床，围集沙利弗、摩诃迦叶诸比库及其众，与其共行、共观，语曰：“请看沙利弗等众比库共同来行。”答曰：“是也尊者，众比库具大智慧。”（中部释213）此段应细详解。

Gāthāsu saṃsaggāti saṃkilesato sahavāsādivasena samāyogato, atha vā dassanasaṃsaggo, savanasaṃsaggo, samullāpasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggoti evaṃ pañcavidhe saṃsagge yato kutoci saṃsaggato. Vanatho jātoti kileso uppanno maggena asamūhato. Asaṃsaggena chijjatīti saṃsaggapaṭikkhepena kāyavivekādinā pubbabhāge chijjitvā puna accantāsaṃsaggena samucchedavivekena chijjati pahīyati. Ettāvatā saṅkhepato hīnādhimuttiyā samudayo atthaṅgamo ca dassito hoti.

颂中所称“联结”，指夹杂污秽等共同栖居状态，或称见相结合，闻相结合，语相结合，交合结合，形体结合。这五种结合统称“联结”，其因缘由某处联结产生。烦恼因烦恼的增长而生，行路未聚集成形时则无结，经断绝复归，一旦绝尽则断灭。简言之，以低劣执著心所为起点，详述其因缘起、增长与消减过程。

Yasmā pana te saṃsaggā te ca kilesā kosajjavasena uppajjanti ceva vaḍḍhanti ca, na vīriyārambhavasena, tasmā hīnādhimuttike kusītapuggale vajjetvā kalyāṇādhimuttike āraddhavīriye sevantena asaṃsaggena saṃsaggajo vanatho chinditabboti yathāvuttamatthaṃ vitthārato dassento kusītasevanāya tāva ādīnavaṃ pakāsetuṃ ‘‘parittaṃ dāru’’ntiādimāha.

由于该联结，即烦恼凭噬毁力而生及增长，非凭努力精进，故须将沉沦之人弃离于低劣执著，反以坚定精进修习善执著之人相随辅佐。借此，烦恼因联结产生之念应断除，如先前所说“防护木柴”者，喻示防护恶法之义。

Tattha parittaṃ dārunti khuddakaṃ kaṭṭhamayaṃ kullaṃ. Yathā sīde mahaṇṇaveti yathā khuddakaṃ kullaṃ āruhitvā mahāsamuddaṃ taritukāmo tīraṃ appatvā samuddamajjheyeva sīdeyya, patitvā macchakacchapabhakkho bhaveyya. Evaṃ kusītaṃ āgamma, sādhujīvīpi sīdatīti evameva kusītaṃ vīriyārambharahitaṃ kilesavasikaṃ puggalaṃ nissāya tena katasaṃsaggo sādhujīvīpi parisuddhājīvo parisuddhasīlopi samāno hīnasaṃsaggato uppannehi kāmavitakkādīhi khajjamāno pāraṃ gantuṃ asamattho saṃsāraṇṇaveyeva sīdati. Tasmāti yasmā evaṃ anatthāvaho kusītasaṃsaggo, tasmā taṃ āgamma ālasiyānuyogena kucchitaṃ sīdatīti kusītaṃ. Tato eva hīnavīriyaṃ nibbīriyaṃ akalyāṇamittaṃ parivajjeyya. Ekanteneva pana kāyavivekādīnañceva tadaṅgavivekādīnañca vasena pavivittehi, tato eva kilesehi ārakattā ariyehi parisuddhehi nibbānaṃ paṭipesitattabhāvato pahitattehi ārammaṇalakkhaṇūpanijjhānānaṃ vasena jhāyanato jhāyīhi sabbakālaṃ paggahitavīriyatāya āraddhavīriyehi paṇḍitehi sappaññehiyeva saha āvaseyya saṃvaseyyāti.

所谓“防护木柴”者，即指细小且易碎薄弱之枯柴。犹如欲渡大海的旅人登小筏，终会在海中沉没，沦为鱼虾食粮。即如迷失在恶法中沉沦之人，虽表面似为清净修行，且其身、命、戒亦清净，实则因伴随恶法及贪欲分别相，陷入困顿，难以渡越生死轮回之海，因此称为沉沦者。由此可知癡懈病弱之人，当避嫌低劣之恶友，仅应交往具善精进的善友。在断绝身体沉沦等恶法后，应由行于身体等诸断修净者、已灭烦恼的圣者、依止证入涅槃所具八正道之定、慧、念等功德修习禅定，常与精进修行者、智慧学修者为相伴而住。

Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释终了。

10. Parihānasuttavaṇṇanā第十《退失经》注释

§79

79. Dasame parihānāya saṃvattantīti avuddhiyā bhavanti, maggādhigamassa paripanthāya honti. Adhigatassa pana maggassa parihāni nāma natthi. ‘‘Tayo dhammā’’ti dhammādhiṭṭhānavasena uddiṭṭhadhamme puggalādhiṭṭhānāya desanāya vibhajanto ‘‘idha, bhikkhave, sekho bhikkhū’’tiādimāha.

第七十九条『十种分别疲退』谓由疲老而起，于证悟之道不生，是谓疲退。然于已证悟之道则无疲退。『所谓三法』者，依照法之确立，分别于开示依人之法时，宣说『比库们，此乃学处』等语也。

Tattha kammaṃ āramitabbato ārāmo etassāti kammārāmo. Kamme ratoti kammarato. Kammārāmataṃ kammābhiratiṃ anuyutto payuttoti kammārāmatamanuyutto. Tattha kammaṃ nāma itikattabbaṃ kammaṃ, seyyathidaṃ – cīvaravicāraṇaṃ, cīvarakaraṇaṃ, upatthambhanaṃ, pattatthavikaṃ, aṃsabandhanaṃ, kāyabandhanaṃ, dhamakaraṇaṃ, ādhārakaṃ, pādakathalikaṃ, sammajjanīti evamādīnaṃ upakaraṇānaṃ karaṇaṃ, yañca vihāre khaṇḍaphullādipaṭisaṅkharaṇaṃ . Ekacco hi etāni karonto sakaladivasaṃ etāneva karoti. Taṃ sandhāyetaṃ vuttaṃ. Yo pana etesaṃ karaṇavelāyameva etāni karoti, uddesavelāyaṃ uddesaṃ gaṇhāti, sajjhāyavelāyaṃ sajjhāyati, cetiyaṅgaṇavattādikaraṇavelāyaṃ cetiyaṅgaṇavattādīni karoti, manasikāravelāyaṃ manasikāraṃ karoti sabbatthakakammaṭṭhāne vā pārihāriyakammaṭṭhāne vā, na so kammārāmo nāma. Tassa taṃ –

其中『作业』，即必须勤勤恳恳修习者，称为『功德之所依』。用功勤修即称『善作功德者』。『功德所依』者，随顺功德修习，勤修依止之意也。此处『作业』即将欲表述之业，乃指诸如：衣服查验、衣服制作、承持、整理、捆绑肩部、束缚身体、拿持袈裟、支撑法器、足部护持、浴浴等此类实用工具与行为，及住处诸如破布碎片或其他修缮事业。多少行者日复一日皆作此等事，这之所以故有此说。然若行为仅于规定时刻作此种事，或于负责人时刻完成规定任务，或于礼拜塔院中执事，或专心致志于内心而作此，不算为『功德所依』，言其非学处。故说——

‘‘Yāni kho pana tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātu’’nti (dī. ni. 3.345; a. ni. 10.18) –

『而「众行者应奉守之戒律」，必使其谨慎持行，勤勤精进，善于辨别善恶，既不应作不该作之事，亦不可作不当安排之行。」』（《大毗尼序品》第三百四十五经；《增支部》第十八经）

Ādinā satthārā anuññātakaraṇameva hoti.

此中意指由老师许可，方可适当作业之意。

Bhassārāmoti yo bhagavatā paṭikkhittarājakathādivasena rattindivaṃ vītināmeti, ayaṃ bhasse pariyantakārī na hotīti bhassārāmo nāma. Yo pana rattimpi divāpi dhammaṃ katheti, pañhaṃ vissajjeti, ayaṃ appabhasso bhasse pariyantakārīyeva. Kasmā? ‘‘Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā, ariyo vā tuṇhībhāvo’’ti (ma. ni. 1.273) vuttavidhiṃyeva paṭipannoti.

所谓『言说作业场』者，由世尊断言，昼夜不息谓之。此非真正之言说作业场。若昼夜讲话说法，解答疑难，则是较低等言说作业场，亦名有缺之言说作业场。为何？因如说『比库们，汝等当制造二种合适之事：善法之语或圣者般安静』（《中部》第一百七十三经），念持此义而行故也。

Niddārāmoti yo yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ, passasukhaṃ, middhasukhaṃ anuyuñjati, yo ca gacchantopi nisinnopi ṭhitopi thinamiddhābhibhūto niddāyati, ayaṃ niddārāmo nāma. Yassa pana karajakāyagelaññena cittaṃ bhavaṅgaṃ otarati, nāyaṃ niddārāmo, tenevāha –

所谓『眠觉作业场』，是指此人适当饮食能达饱满，安适欢喜，且行走坐卧时能调伏昏沉，入睡安稳，故号眠觉作业场。若其行动时心识下降至潜伏状态，则非眠觉作业场，故说——

‘‘Abhijānāmi kho panāhaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātappaṭikkanto catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā’’ti (ma. ni. 1.387).

“我确实了知，火祭师啊，每当阴历后一个月后的饭后施食结束后，呈现出四重袈裟，以右手持之，正念清醒而后抛掷入睡。”（《中部注》1.387）

Ettha ca puthujjanakalyāṇakopi sekhotveva veditabbo. Tasmā tassa sabbassapi visesādhigamassa itaresaṃ upari visesādhigamassa ca parihānāya vattantīti veditabbaṃ. Sukkapakkhassa vuttavipariyāyena atthavibhāvanā veditabbā.

此处应知即便是凡夫的善业，也有其不纯之处。因此，为了防止其他善业的失效与整体善业状态的破坏，应当了解它们的差别。对于戌尔派的教诲，应反其理义以便体悟含义。

Gāthāsu uddhatoti cittavikkhepakarena uddhaccena uddhato avūpasanto. Appakiccassāti anuññātassapi vuttappakārassa kiccassa yuttappayuttakāleyeva karaṇato appakicco assa bhaveyya. Appamiddhoti ‘‘divasaṃ caṅkamena nisajjāyā’’tiādinā vuttajāgariyānuyogena niddārahito assa. Anuddhatoti bhassārāmatāya uppajjanakacittavikkhepassa abhassārāmo hutvā parivajjanena na uddhato vūpasantacitto, samāhitoti attho. Sesaṃ pubbe vuttanayattā suviññeyyameva. Iti imasmiṃ vagge paṭhamadutiyapañcamachaṭṭhasattamaaṭṭhamanavamesu suttesu vaṭṭaṃ kathitaṃ, itaresu vaṭṭavivaṭṭaṃ.

在颂诗中，‘意念散乱’指的是妨碍心的起伏动乱；‘起伏’是指随之心绪波动未安止者。‘小务’乃是指即使在批准时间因相应行为而进行的极小行为。‘不昏沉’意为因日行走坐卧等觉醒修持而无瞌睡。‘不散乱’意为因避离杂念而心不逸散，心安住专注。以上义理先前已详细讲述，参见前文。此卷中第一至第二、第五月至第八、第九讲章皆作此论述，其他讲章详解因缘。

Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释终。

Tatiyavaggavaṇṇanā niṭṭhitā. · 第三品注释终。

4. Catutthavaggo

四、第四品

1. Vitakkasuttavaṇṇanā第一《寻经》注释

§80

80. Catutthavaggassa paṭhame akusalavitakkāti akosallasambhūtā vitakkā, micchāvitakkāti attho. Anavaññattipaṭisaṃyuttoti ettha anavaññattīti anavaññā parehi attano ahīḷitatā aparibhūtatā, ‘‘aho vata maṃ pare na avajāneyyu’’nti evaṃ pavatto icchācāro, tāya anavaññattiyā paṭisaṃyutto saṃsaṭṭho, taṃ vā ārabbha pavatto anavaññattipaṭisaṃyutto vitakko. Tasmā ‘‘kathaṃ nu kho maṃ pare gahaṭṭhā ceva pabbajitā ca na orakato daheyyu’’nti sambhāvanakamyatāya icchācāre, ṭhatvā pavattitavitakkassetaṃ adhivacanaṃ. Lābhasakkārasilokapaṭisaṃyuttoti cīvarādilābhena ceva sakkārena ca kittisaddena ca ārammaṇakaraṇavasena paṭisaṃyutto. Parānuddayatāpaṭisaṃyuttoti paresu anuddayatāpatirūpakena gehasitapemena paṭisaṃyutto. Yaṃ sandhāya vuttaṃ –

四品第一章所谓不善意念，即出于无智慧的意念；错误意念乃指不正当的意念。关于不敬法的违缘，此处‘不敬’示意对别人无畏敬心与轻慢含嫉妒之心；即‘唉，别人怎能不轻视我’之不善行，于是彼此因不敬心相缠结，起此不敬的念头。因此，为了防止‘他人及出家众不肯正见而伤害我’的恶意妄想而起，正由此而生不断的忿恨不善念。所谓利益、尊敬、名声所得连缀，即因得到衣服等物利益、尊敬及名声为引发缘起圣业而连结。所谓怨恨别人的连缀，是以怨恨形式的人民间相斗相害为连缀之缘。后文中有言，——

‘‘Saṃsaṭṭho viharati rājūhi rājamahāmattehi brāhmaṇehi gahapatikehi titthiyehi titthiyasāvakehi sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanāva yogaṃ āpajjatī’’ti (saṃ. ni. 3.3; 4.241; vibha. 888).

“其心缠缚于国王、大臣、婆罗门、居士、商人、外教及其弟子，与同伴、兄弟姊妹同喜同忧，快乐者，彼亦快乐；痛苦者，彼亦痛苦；面对必须为他人行事之时，身心均有所投入。”（《相应部·中》3.3；4.241；《护法论》888）

Gāthāsu anavaññattiyā paṭisaṃyutto puggalo anavaññattisaṃyutto. Lābhasakkāre gāravo etassa, na dhammeti lābhasakkāragāravo. Sukhadukkhesu amā saha bhavāti amaccā, sahāyasadisā upaṭṭhākā. Tehi gehasitapemavasena saha nandanasīlo sahanandī amaccehi, iminā parānuddayatāpaṭisaṃyuttaṃ vitakkaṃ dasseti. Ārā saṃyojanakkhayāti imehi tīhi vitakkehi abhibhūto puggalo saṃyojanakkhayato arahattato dūre, tassa taṃ dullabhanti attho.

诗句中无有分别的束缚者与无分别束缚者。受利养供养及敬重，与此相应；但此非法之利养供养敬重。在乐苦中不共，互为佐助和伴侣。以居家之爱与亲情，与慈悦伴侣及同喜伴侣，呈现此依赖激励之思维。此三种思维所缚者，超越束缚，即断结束束缚之人远离矣，此理难得。

Puttapasunti putte ca pasavo ca. Puttasaddena cettha dārādayo; pasusaddena assamahiṃsakhettavatthādayo ca saṅgahitā. Vivāheti vivāhakārāpane. Iminā āvāhopi saṅgahito. Saṃharānīti pariggahāni, parikkhārasaṅgahānīti attho. ‘‘Santhavānī’’ti ca paṭhanti, mittasanthavānīti attho. Sabbattha hitvāti sambandho. Bhabbo so tādiso bhikkhūti so yathāvuttaṃ sabbaṃ papañcaṃ pariccajitvā yathā satthārā vuttāya sammāpaṭipattiyā, tathā passitabbato tādiso saṃsāre bhayaṃ ikkhatīti bhikkhu uttamaṃ sambodhiṃ arahattaṃ pattuṃ arahati.

子女夫妇及畜生。以子名之谓，此处指妻子等，畜声则指奴隶、猛兽、斑犔及牛羊等聚集。结婚即缔结夫妻。依此及呼亲戚等聚合之义。聚合即聚集，聚集乃器具聚合之意。所谓“会契”、“友谊契合”者也，即感情纽带之联系。此在一切处所相续，业力关系也。此类比库乃如此，舍尽一切杂念依佛所说调顺修行，视为应当者。故此类比库获至上觉悟证阿拉汉果德。

Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释终。

2. Sakkārasuttavaṇṇanā第二《恭敬经》注释

§81

81. Dutiye sakkārenāti sakkārena hetubhūtena, atha vā sakkārenāti sakkārahetunā, sakkārahetukena vā. Sakkārañhi nissāya idhekacce puggalā pāpicchā icchāpakatā icchācāre ṭhatvā ‘‘sakkāraṃ nibbattessāmā’’ti anekavihitaṃ anesanaṃ appatirūpaṃ āpajjitvā ito cutā apāyesu nibbattanti, apare yathāsakkāraṃ labhitvā tannimittaṃ mānamadamacchariyādivasena pamādaṃ āpajjitvā ito cutā apāyesu nibbattanti. Yaṃ sandhāya vuttaṃ – ‘‘sakkārena abhibhūtā pariyādinnacittā’’ti. Tattha abhibhūtāti ajjhotthaṭā. Pariyādinnacittāti khepitacittā, icchācārena mānamadādinā ca khayaṃ pāpitakusalacittā. Atha vā pariyādinnacittāti parito ādinnacittā, vuttappakārena akusalakoṭṭhāsena yathā kusalacittassa uppattivāro na hoti, evaṃ samantato gahitacittasantānāti attho. Asakkārenāti hīḷetvā paribhavitvā parehi attani pavattitena asakkārena hetunā, asakkārahetukena vā mānādinā. Sakkārena ca asakkārena cāti kehici pavattitena sakkārena kehici pavattitena asakkārena ca. Ye hi kehici paṭhamaṃ sakkatā hutvā tehiyeva asārabhāvaṃ ñatvā pacchā asakkatā honti, tādise sandhāya vuttaṃ ‘‘sakkārena ca asakkārena cā’’ti.

第八十一。谓「次第之敬重」者，因敬而起，或云因敬之故，或云敬之因。有些人凭依敬重，因欲望及邪行，萌生“当生敬意”，纵致多种妄作如诽谤，坏乱正行，死后堕恶道；又有如因生敬重，获相应敬重之人，因傲慢、驯恶、瞋恚之类，而生懈怠，死后堕恶道。谓“因敬而胜，被覆心志”者，则胜者乃傲慢心，覆者即灭失善心之意。或云覆心为被覆及失落之心，因欲与傲慢导致恶念消灭善念。亦或言覆心即被覆心，指非善业集团所摄受，不失善念之反义。无敬为堕落、被贬及由他作他之因，或由无敬之因，即为傲慢等。因有敬与无敬，依诸行所生敬与无敬。若某些先生敬，后成无敬，谓先敬后无敬者，故云“因敬及无敬也”。

Ettha sakkārena abhibhūtā devadattādayo nidassetabbā. Vuttampi cetaṃ –

此中应说明因敬而胜者如天人迭瓦达德等。且有次曰：

‘‘Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

“果实能击破香蕉，果实亦能碎裂竹筒；

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā’’ti. (saṃ. ni. 1.183; a. ni. 4.68; cūḷava. 335);

敬重能击伤人身，胎儿如同三月孕母。”（《清净法门》、《增支部》、《中部增支篇》）

Sādhūnaṃ upari katena asakkārena abhibhūtā daṇḍakīrājakāliṅgarājamajjharājādayo nidassetabbā. Vuttampi cetaṃ –

应当指出，被善知识所超越而不能征服的有力人物，如砍伐林地国王、迦陵国王、那烂陀国王等。对此也有云——

‘‘Kisañhi vacchaṃ avakiriya daṇḍakī,

『谁以什么孩子激起砍伐林地国王，

Ucchinnamūlo sajano saraṭṭho;

善良之人断根，国土蒙尘；

Kukkuḷanāme nirayamhi paccati,

名为鸡冠者堕入地狱，

Tassa phuliṅgāni patanti kāye.

其身上落下蛆虫。』

‘‘Yo saññate pabbajite avañcayi,

『若有人欺骗已受出家的朋友，』

Dhammaṃ bhaṇante samaṇe adūsake;

修行人宣说法，非染污者；

Taṃ nāḷikeraṃ sunakhā parattha,

如竹骨及上之绿枝，

Saṅgamma khādanti viphandamānaṃ’’. (jā. 2.17.70-71);

聚集啖食，互相碰撞。

‘‘Upahacca manaṃ majjho, mātaṅgasmiṃ yasassine;

心投迷处，犹如壮象之中，

Sapārisajjo ucchinno, majjhāraññaṃ tadā ahū’’ti. (jā. 2.19.96);

并列之牙高耸，正处密林之中。

Sakkārena ca asakkārena ca abhibhūtā aññatitthiyā nāṭaputtādayo nidassetabbā.

诸异道及弄戏之徒，应当不令其得势或克服。

Gāthāsu ubhayanti ubhayena sakkārena ca asakkārena ca. Samādhi na vikampatīti na calati, ekaggabhāvena tiṭṭhati. Kassa pana na calatīti āha ‘‘appamādavihārino’’ti. Yo pamādakaradhammānaṃ rāgādīnaṃ suṭṭhu pahīnattā appamādavihārī arahā, tassa. So hi lokadhammehi na vikampati. Sukhumadiṭṭhivipassakanti phalasamāpattiatthaṃ sukhumāya diṭṭhiyā paññāya abhiṇhaṃ pavattavipassanattā sukhumadiṭṭhivipassakaṃ. Upādānakkhayārāmanti catunnaṃ upādānānaṃ khayaṃ pariyosānabhūtaṃ arahattaphalaṃ āramitabbaṃ etassāti upādānakkhayārāmaṃ. Sesaṃ vuttanayameva.

在偈颂中，二者并列为两者：有力的和无力的。定心不摇晃，称为不动摇，凭一心专注而立。至于是谁不动摇？说即是「勤慎修行者」。修除广大烦恼及贪欲等之人，具实证者谓勤慎修行的阿拉汉。此人于世法不动摇。所谓「微妙观察慧」者，是为达成果位所用之微细慧观，凭此微细眼慧和智慧的成熟，行无断观。所谓「断执止息之所」是指四种执着的断灭即彻底消除，是阿拉汉果之所依。此即断执止息可称之。余下当述其说法。

Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。

3. Devasaddasuttavaṇṇanā3. 天声经注释

§82

82. Tatiye devesūti ṭhapetvā arūpāvacaradeve ceva asaññadeve ca tadaññesu upapattidevesu. Devasaddāti devānaṃ pītisamudāhārasaddā. Niccharantīti aññamaññaṃ ālāpasallāpavasena pavattanti. Samayā samayaṃ upādāyāti samayato samayaṃ paṭicca. Idaṃ vuttaṃ hoti – yasmiṃ kāle ṭhitā te devā taṃ kālaṃ āgamma naṃ passissanti, tato taṃ samayaṃ sampattaṃ āgammāti. ‘‘Samayaṃ samayaṃ upādāyā’’ti ca keci paṭhanti, tesaṃ taṃ taṃ samayaṃ paṭiccāti attho. Yasmiṃ samayeti yadā ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; pāci. 417), ‘‘sambādho gharāvāso’’tiādinā (dī. ni. 1.191; saṃ. ni. 2.154) ca kāmesu gharāvāse ca ādīnavā, tappaṭipakkhato nekkhamme ānisaṃsā ca sudiṭṭhā honti, tasmiṃ samaye. Tadā hissa ekantena pabbajjāya cittaṃ namati. Ariyasāvakoti ariyassa buddhassa bhagavato sāvako, sāvakabhāvaṃ upagantukāmo, ariyasāvako vā avassaṃbhāvī . Antimabhavikaṃ sāvakabodhisattaṃ sandhāya ayamārambho. Kesamassuṃ ohāretvāti kese ca massuñca ohāretvā apanetvā. Kāsāyāni vatthāni acchādetvāti kasāyena rattatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni nivāsetvā ceva pārupitvā ca. Agārasmā anagāriyaṃ pabbajjāya cetetīti agārasmā gharā nikkhamitvā anagāriyaṃ pabbajjaṃ pabbajeyyanti pabbajjāya ceteti pakappeti, pabbajatīti attho. Ettha ca yasmā agārassa hitaṃ kasivaṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi, tasmā pabbajjā anagāriyanti ñātabbā.

第八十二章题为「三界诸天」，定立无色界神和无想界神及无分别界神为此类得生天。天声即天众欢喜欢宴之声。所谓来往交谈，是指彼此语言交流。缘于时期讲，即根据时段。此谓说：某时间站立之诸天，未来时段到来时得见此时段，谓此时成就未来时段。亦有些诠释为「时段时段地依止」，此为根据时段依缘。所谓时间，即如「八界色尸骸等欲」(中序一章)，「拘缚住家」(长序二章)等，欲界有害迎逆与出家因缘皆明了，谓于此时间。其时心向出家专一。所谓圣弟子者，为圣如来也之弟子，有心亲近弟子身分并愿得弟子位。此为最终成就弟子果位之缘起。所谓弃发弃须，去发去须弃之，穿著袈裟遮盖衣物，依袈裟色染着，是修行人修行衣物遮罩并得净洁之意。离家即出家，谓离去家宅至非家居处作出家。此处因家宅有利者多从事市场蚁业等俗务，此异于出家故称为非家人。

Mārenāti kilesamārena. Saṅgāmāya cetetīti yujjhanatthāya cittaṃ uppādeti, māraṃ abhivijetuṃ sannayhati. Yasmā pana evarūpassa paṭipajjanakapuggalassa devaputtamāropi antarāyāya upakkamati, tasmā tassapi vasena mārenāti ettha devaputtamārenātipi attho veditabbo. Tassāpi ayaṃ icchāvighātaṃ karissatevāti. Yasmā pana pabbajitadivasato paṭṭhāya khuraggato vā paṭṭhāya sīlāni samādiyanto parisodhento samathavipassanāsu kammaṃ karonto yathārahaṃ tadaṅgappahānavikkhambhanappahānānaṃ vasena kilesamāraṃ paripāteti nāma, na yujjhati nāma sampahārassa abhāvato, tasmā vuttaṃ ‘‘mārena saddhiṃ saṅgāmāya cetetī’’ti.

所谓魔者，是烦恼魔。所谓发心斗战，即生起心意以奋战，谋图克服魔王。此人于修行之路上即使天子天人之生障魔也能超越，故此魔亦应下度称为天子魔。此魔能生起此念欲断之。又如出家日即应当立心净持比库戒、修习定慧法门，以此功德断除烦恼毒魔，虽非与魔交战，然因断灭之缘故说为斗战。故言于魔协力斗战修习，非与魔相争斗。

Sattannanti koṭṭhāsato sattannaṃ, pabhedato pana te sattatiṃsa honti. Kathaṃ? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā , ariyo aṭṭhaṅgiko maggoti. Evaṃ pabhedato sattatiṃsavidhāpi satipaṭṭhānādikoṭṭhāsato satteva hontīti vuttaṃ ‘‘sattanna’’nti. Bodhipakkhiyānanti bujjhanaṭṭhena bodhīti laddhanāmassa ariyapuggalassa maggañāṇasseva vā pakkhe bhavānaṃ bodhipakkhiyānaṃ , bodhikoṭṭhāsiyānanti attho. ‘‘Bodhipakkhikāna’’ntipi pāṭho, bodhipakkhavantānaṃ, bodhipakkhe vā niyuttānanti attho. Bhāvanānuyogamanuyuttoti vipassanaṃ ussukkāpetvā ariyamaggabhāvanānuyogamanuyutto. Vipassanākkhaṇe hi satipaṭṭhānādayo pariyāyena bodhipakkhiyā nāma, maggakkhaṇeyeva pana te nippariyāyena bodhipakkhiyā nāma honti.

所谓七十乃指七十之百，即七千。细分为七十二种，是如何？四念处、四正勤、四神足、五根、五力、七觉支、圣八正道。依此分类，七十二种乃念处等功德群之总数，即七十有二总称「七十」。所谓觉支，即以觉悟方位而言，专指圣人知见之道的法门。所谓觉支拼音「bodhipakkhiyā」可作「觉支武备」、「觉支为具」等意。所谓法门专注即修习行持与审察专注。此处指修习观照之行专注。观照时念处等内容同觉支，得道时则觉支庞杂法门专称觉支。

Āsavānaṃ khayāti kāmāsavādīnaṃ sabbesaṃ āsavānaṃ khayā. Āsavesu hi khīṇesu sabbe kilesā khīṇāyeva honti. Tena arahattamaggo vutto hoti. Anāsavanti āsavavirahitaṃ. Cetovimuttiṃ paññāvimuttinti ettha cetovacanena arahattaphalasamādhi, paññāvacanena taṃsampayuttā ca paññā vuttā. Tattha samādhi rāgato vimuttattā cetovimutti, paññā avijjāya vimuttattā paññāvimuttīti veditabbā. Vuttañhetaṃ bhagavatā –

所谓烦恼灭尽，是指除尽贪欲烦恼为最极。诸烦恼蜕尽，即烦恼灭尽。由此谓阿拉汉道。所谓无烦恼者，即无烦恼余留。所谓心灵解脱与智慧解脱，此处心解脱谓以定断除贪欲，智慧解脱谓以智慧断除无明。故定相应为心解脱，智慧相应为智慧解脱。世尊称：

‘‘Yo hissa, bhikkhave, samādhi, tadassa samādhindriyaṃ. Yā hissa, bhikkhave, paññā, tadassa paññindriyaṃ. Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī’’ti (saṃ. ni. 5.516).

「比库们，若有某人具足定，此人为定根。若有某人具足智慧，此人为智慧根。此故，贪欲灭尽即心解脱，无明灭尽即智慧解脱。」(长序五章)

Apicettha samathaphalaṃ cetovimutti, vipassanāphalaṃ paññāvimuttīti veditabbā. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanāyeva abhivisiṭṭhāya paññāya paccakkhaṃ katvā aparappaccayena ñatvā. Upasampajja viharatīti pāpuṇitvā sampādetvā viharati. Tameva saṅgāmasīsaṃ abhivijiya ajjhāvasatīti māraṃ abhivijinitvā vijitavijayattā tena katasaṅgāmasaṅkhātassa ariyamaggassa sīsabhūtaṃ arahattaphalasamāpattiissariyaṭṭhānaṃ, abhibhavanto āvasati, samāpajjati icceva attho. Ime ca devasaddā diṭṭhasaccesu devesu pavattanti, visesato suddhāvāsadevesūti veditabbaṃ.

应当知，静虑果为心解脱，观智果为慧解脱。此乃此教法中亲自所见之法。在此自身内，亦即如实所见之法。所谓亲证神通，乃自以智慧深入证察，以此作为他缘而知晓。受具足比库戒，圆满修成而修行生活。克服诸烦恼，践行圣行，乃胜过魔王，得成大胜，被称作圣道之首，得阿拉汉果之所依止，圆满成就住于此，是其真实目的。此等为天声，现于实见天中，特别是清净天众中，应当知之。

Gāthāsu mahantanti sīlādiguṇamahattena mahantaṃ. Vītasāradanti sārajjakarānaṃ kilesānaṃ abhāvena vigatasārajjaṃ apagatamaṅkubhāvaṃ. Purisājaññāti assādīsu assājānīyādayo viya purisesu ājānīyabhūtā uttamapurisā. Dujjayamajjhabhūti pacurajanehi jetuṃ asakkuṇeyyaṃ kilesavāhiniṃ abhibhavi ajjhotthari. ‘‘Ajjayī’’tipi paṭhanti, ajinīti attho. Jetvāna maccunosenaṃ, vimokkhena anāvaranti lokattayābhibyāpanato diyaḍḍhasahassādivibhāgato ca vipulattā aññehi āvarituṃ paṭisedhetuṃ asakkuṇeyyattā ca anāvaraṃ, maccuno mārassa senaṃ vimokkhena ariyamaggena jetvā yo tvaṃ dujjayaṃ ajayi, tassa namo, te purisājaññāti sambandho.

偈言伟大者，因为戒和诸善德之广大，谓清净。无碍者，谓无界之人间烦恼无存，脱污染。所谓世间明智者，为善男子中最卓越者。穷困加之众敌之中，难胜烦恼搬运者，得已克服身心。谓“胜”，其义为“克服”。曾战胜生死众敌，无碍于世界流转，广泛难以包容，且不可阻挡。胜过生死魔军，因圣道得胜，向汝致敬，谓诸善男子也。

Itīti vuttappakārena. Hi-iti nipātamattaṃ. Etaṃ pattamānasaṃ adhigatārahattaṃ khīṇāsavaṃ devatānamassantīti vuttamevatthaṃ nigamanavasena dasseti. Atha vā itīti iminā kāraṇena. Kiṃ pana etaṃ kāraṇaṃ? Namucisenāvijayena pattamānasattaṃ. Iminā kāraṇena taṃ devatā namassantīti attho. Idāni taṃ kāraṇaṃ phalato dassetuṃ ‘‘tañhi tassa na passanti, yena maccuvasaṃ vaje’’ti vuttaṃ. Tassattho – yasmā tassa purisājaññassa paṇidhāya gavesantāpi devā aṇumattampi taṃ kāraṇaṃ na passanti, yena so maccuno maraṇassa vasaṃ vaje upagaccheyya. Tasmā taṃ visuddhidevā namassantīti.

即如所说之意。hi乃语助词，仅此。此文借以说明已得证阿拉汉，断尽烦恼，乃天众礼敬之义。或说“而且”，因彼故。何因？谓借击破死亡之敌获得。因此彼天众礼敬之意。今当展示该因果，“彼因其不见令死魔执其命”而已。意即因有人寻求诸善男子誓愿，虽天众亦微不得见彼因，以致死魔不能觊觎。故由此纯净天众礼敬之义显明。

Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释完毕。

4. Pañcapubbanimittasuttavaṇṇanā4. 五前兆经注释

§83

83. Catutthe yadāti yasmiṃ kāle. Devoti upapattidevo. Tayo hi devā – sammutidevā, upapattidevā, visuddhidevāti. Tesu sammutidevā nāma rājāno khattiyā. Upapattidevā nāma cātumahārājikato paṭṭhāya taduparidevā. Visuddhidevā nāma khīṇāsavā. Idha pana kāmāvacaradevo adhippeto. Tena vuttaṃ ‘‘devoti upapattidevo’’ti. Devakāyāti devasamūhato, devaṭṭhānato vā, devalokatoti attho. Samūhanivāsavācako hi ayaṃ kāyasaddo. Cavanadhammoti maraṇadhammo, āyukkhayena vā puññakkhayena vā upaṭṭhitamaraṇoti attho.

第八十三梵说“第四时”谓何时。所谓天，生起之天也。天有三种，即生时天、成时天、净天。在此生时天，乃族中王族之天。成时天，自四大王天起，是其次天。净天，谓已断尽烦恼者。此中欲界守护天最高。故说“天者，生时之天”。“天身”者，指天之广大群体、所在或天界。群体居所之意。死亡之法，指此法则即为自然死亡，或寿命终尽，或福德尽绝，导致身死也。

Pañcassapubbanimittāni pātubhavantīti assa upaṭṭhitamaraṇassa devaputtassa pañca maraṇassa pubbanimittāni uppajjanti, pakāsāni vā honti. Mālā milāyantīti tena piḷandhitamālā majjhanhikasamaye ātape khittā viya milātā vihatasobhā honti.

五死前兆现生，谓死前之兆亦现。死兆发起者，为天子死之先兆，五种死兆显现或表露。谓花冠花饰枯坏，正当中时，犹如炽热中衰败，花色失光，非常之败坏饰品焉。

Vatthāni kilissantīti saradasamaye vigatavalāhake ākāse abbhussakkamānabālasūriyasadisappabhāni nānāvirāgavaṇṇāni tena nivatthapārutavatthāni taṃ khaṇaṃyeva kaddame khipitvā madditāni viya vihatappabhāni malināni honti.

衣物变坏，谓秋季时节无湿无热，天空中云开日露之光辉各呈无彩色相，尤如色水冰霜饼，时刻短暂毁坏，颓败污秽，光泽消减，显现污染赃秽之貌。

Kacchehi sedā muccantīti suparisuddhajātimaṇi viya susikkhitasippācariyaracitasuvaṇṇapaṭimā viya ca pubbe sedamalajallikārahitasarīrassa tasmiṃ khaṇe ubhohi kacchehi sedadhārā sandanti paggharanti. Na kevalañca kacchehiyeva, sakalasarīratopi panassa sedajalakaṇṇikā muccatiyeva, yena āmuttamuttājālagavacchito viya tassa kāyo hoti.

如同新生的璞玉，洁净无瑕，经由精良悉心的训练、老师的教导，制成精美的金佛像；先前浊泥污水、杂草丛生、秽浊不洁的身体，在此刻被清洗后，两种污浊之流汇聚冲刷。并非仅是污泥水而已，整个身体的所有浊水污浊都得以清除，使其如同剥落旧网般，身体清净起来。

Kāye dubbaṇṇiyaṃ okkamatīti pubbe paṭisandhito paṭṭhāya yathānubhāvaṃ ekayojanaṃ dviyojanaṃ yāva dvādasayojanamattampi padesaṃ ābhāya pharitvā vijjotamāno kāyo hoti khaṇḍiccapāliccādivirahito, na sītaṃ na uṇhaṃ upaghātakaṃ, devadhītā soḷasavassuddesikā viya hoti, devaputto vīsativassuddesiko viya, taṃ khaṇaṃyeva nippabhe nitteje kāye virūpabhāvo anupavisati saṇṭhāti.

身体肮脏难看，曾有人经过观察、估量，多次环视一至十二里地范围后，发现身体光彩照人，洁净无暇，如同远隔冬夏的凉爽之风，既不寒凉也不炽热。其洁净如同天女寿至十六年，天子寿达二十年。就在那一刻，污秽灰尘全然消散，身体没有异常色相而稳固存在。

Sake devo devāsane nābhiramatīti attano accharāgaṇehi saddhiṃ kīḷanaparicaraṇakadibbāsane na ramati, na cittassādaṃ labhati. Tassa kira manussagaṇanāya sattahi divasehi maraṇaṃ bhavissatīti imāni pubbanimittāni pātubhavanti. So tesaṃ uppattiyā ‘‘evarūpāya nāma sampattiyā vinā bhavissāmī’’ti balavasokābhibhūto hoti. Tenassa kāye mahāpariḷāho uppajjati, tena sabbato gattehi sedā muccanti. Cirataraṃ kālaṃ aparicitadukkho taṃ adhivāsetuṃ asakkonto ekacco ‘‘dayhāmi dayhāmī’’ti kandanto paridevanto katthaci assādaṃ alabhanto vijappanto vilapanto tahiṃ tahiṃ āhiṇḍati. Ekacco satiṃ upaṭṭhapetvā kāyavācāhi vikāraṃ akarontopi piyavippayogadukkhaṃ asahanto vihaññamāno vicarati.

萨咖天帝在天宫中并不欢娱，与其随从群臣、娱乐仆役，也不感快意，心中无喜悦。据说，因有人预知其人间寿命仅剩七天，便生起这些预兆。因此，猛烈的痛苦产生，身体各处污浊被完全清理。因长久无法忍受未明之苦难，有些人哭喊哀号，说“我受苦啊，我受苦”，悲痛万状却不得慰藉，痛苦不断折磨各处。有些人虽能守持正念，却因心身异变而承受情爱别离之苦，且难以忍受而四处流连。

Imāni pana pubbanimittāni yathā loke mahāpuññānaṃ rājarājamahāmattādīnaṃyeva ukkāpātabhūmicālacandaggāhādīni nimittāni paññāyanti, na sabbesaṃ; evameva mahesakkhadevānaṃyeva paññāyati. Uppannāni ca tāni ‘‘imāni maraṇassa pubbanimittāni nāmā’’ti keci devā jānanti, na sabbe. Tattha yo mandena kusalakammena nibbatto, so ‘‘idāni ko jānāti, ‘kuhiṃ nibbattissāmī’’’ti bhāyati. Yo pana mahāpuñño, so ‘‘bahuṃ mayā dānaṃ dinnaṃ, sīlaṃ rakkhitaṃ, puññaṃ upacitaṃ, ito cutassa me sugatiyeva pāṭikaṅkhā’’ti na bhāyati na vikampati. Evaṃ upaṭṭhitapubbanimittaṃ pana taṃ gahetvā devatā nandanavanaṃ pavesenti sabbadevalokesu nandanavanaṃ atthiyeva.

这些预兆，如世间大德富贵王公贵族经历临终预兆、宝器塌毁、地震天变等现象一般被识别，但并非人人皆知。正因如此，有些心轻微善行之人对死不甚理解，害怕不知道要往何处去；而大富善人则不恐惧，相信“我曾广布施，守护戒律，积累善德，故死后必得善处”，无所畏惧、不动摇。基于这样的临终预兆，天神会迎接他们，进入诸天的欢喜园，欢愉非人间可及。

Tīhi vācāhi anumodentīti idāni vuccamānehi tīhi vacanehi anumodenti, modaṃ pamodaṃ uppādenti, assāsenti, abhivadanavasena vā taṃkhaṇānurūpaṃ pamodaṃ karonti. Keci pana ‘‘anumodentī’’ti padassa ‘‘ovadantī’’ti vadanti. Itoti devalokato. Bhoti ālapanaṃ. Sugatinti sundaragatiṃ, manussalokaṃ sandhāya vadanti. Gacchāti paṭisandhiggahaṇavasena upehi.

此时众天以三种言辞赞同、祝贺，使其生喜悦欢喜，欢呼呼喊，或以问候方式致意，均应时而发。有人称之为“赞同”，有人以“教导”解说，如是来自天界之语。美好归处即“善趣”，意指世间人间。众生因缘还会复返人间。

Evaṃ vutteti evaṃ tadā tehi devehi tassa ‘‘ito bho sugatiṃ gacchā’’tiādinā vattabbavacane bhagavatā vutte aññataro nāmagottena apākaṭo tassaṃ parisāyaṃ nisinno anusandhikusalo eko bhikkhu ‘‘ete sugatiādayo bhagavatā avisesato vuttā avibhūtā, handa te vibhūtatare kārāpessāmī’’ti etaṃ ‘‘kiṃnu kho, bhante’’tiādivacanaṃ avoca. Saddhādiguṇavisesapaṭilābhakāraṇato devūpapattihetuto ca manussattaṃ devānaṃ abhisammatanti āha ‘‘manussattaṃ kho bhikkhu devānaṃ sugatigamanasaṅkhāta’’nti.

众天如此赞说“从此往善趣去”，当时有一名未曾公开姓名出生之比库，勤于思索，坐于会中，言道：“这些善趣等经世尊特别明说，未曾隐讳，我当使其更加明了。”因对信解具足，且因缘具备得天人果报，众神尊敬他，乃云：“此比库为天众所称，殊以此由其升天之志也。”

Sugatigamanasaṅkhātanti ‘‘sugatigamana’’nti sammā kathitaṃ, vaṇṇitaṃ thomitanti attho. Yaṃ manussabhūtoti ettha yanti kiriyāparāmasanaṃ, tena paṭilabhatīti ettha paṭilabhanakiriyā āmasīyati, yo saddhāpaṭilābhoti attho. Manussabhūtoti manussesu uppanno, manussabhāvaṃ vā patto. Yasmā devaloke uppannānaṃ tathāgatassa dhammadesanā yebhuyyena dullabhā savanāya, na tathā manussānaṃ, tasmā vuttaṃ ‘‘manussabhūto’’ti. Tathāgatappavedite dhammavinayeti tathāgatena bhagavatā desite sikkhattayasaṅgahe sāsane. Tañhi dhammato anapetattā dhammo ca, āsayānurūpaṃ vineyyānaṃ vinayanato vinayo cāti dhammavinayo, upanissayasampattiyā vā dhammato anapetattā dhammaṃ apparajakkhajātikaṃ vinetīti dhammavinayo. Dhammeneva vā vinayo, na daṇḍasatthehīti dhammavinayo, dhammayutto vā vinayoti dhammavinayo, dhammāya vā saha maggaphalanibbānāya vinayoti dhammavinayo, mahākaruṇāsabbaññutaññāṇādidhammato vā pavatto vinayoti dhammavinayo. Dhammo vā bhagavā dhammabhūto dhammakāyo dhammassāmī, tassa dhammassa vinayo, na takkiyānanti dhammavinayo, dhamme vā maggaphale nipphādetabbavisayabhūte vā pavatto vinayoti dhammavinayoti vuccati. Tasmiṃ dhammavinaye.

“往善趣”这个词的汇聚说法是“往善趣”，其义理已经正确阐释、描述、说明。所谓“人类存在”，此处是指能够获得行为果报的根基，由此得此果报。所谓“人类存在”是指出生于人中，获得人相。因在天界出生者，闻如来的法语十分难得极罕，因此未必为人所闻闻知，故称“人类存在”。“如来所宣说之法与律”，是世尊所开示，为修行团体所规定的教法。此法不令修行者厌烦，且依其本性为应当破除的染污而教导破除，故此即称“法与律”，意指法与律，同义具足。因法之根基圆满而教法无缺，如此不令修者疏漏，故称律法。律乃依教法而出，非仅为惩罚之权威法，律是与法相应之戒律，律与法相生相续，致令修行者达成道果涅槃。此律由广大悲悯与圆满智慧等法所引生，由法而生者即称律。法即世尊，是法体，是法之主，依此法则之戒律名为律，不虚妄也。此起为使道果及涅槃得以成就之事，谓之“法与律”。就此律法而言，

Saddhaṃpaṭilabhatīti ‘‘svākkhāto bhagavatā dhammo’’tiādinā saddhaṃ uppādeti. Saddho hi imasmiṃ dhammavinaye yathānusiṭṭhaṃ paṭipajjamāno diṭṭhadhammikasamparāyikaparamatthe ārādhessati. Suladdhalābhasaṅkhātanti ettha yathā hiraññasuvaṇṇakhettavatthādilābho sattānaṃ upabhogasukhaṃ āvahati, khuppipāsādidukkhaṃ paṭibāhati, dhanadāliddiyaṃ vūpasameti, muttādiratanapaṭilābhahetu hoti, lokasantatiñca āvahati; evaṃ lokiyalokuttarā saddhāpi yathāsambhavaṃ lokiyalokuttaraṃ vipākasukhamāvahati, saddhādhurena paṭipannānaṃ jātijarādidukkhaṃ paṭibāhati, guṇadāliddiyaṃ vūpasameti, satisambojjhaṅgādiratanapaṭilābhahetu hoti, lokasantatiñca āvahati. Vuttañhetaṃ –

“得信”意谓“世尊所宣说之法”而生信心。信者，依此律法恰当地修行，持守相应正法，精勤趣向极至境界。所谓“易得之财宝”，如同银金、黄金、地等财富能带来众生的享乐，却能消除饥渴等苦痛，平息贫乏，成为宝物，也能带来世间的富饶，如此世俗及出世间的信心同样能带来适当果报的乐趣。持信修行者能消除生老病死等苦，平息劣质，成为乐趣乃至念觉支等诸善法之缘，并带来世间及出世间的富饶。正如所说：

‘‘Saddho sīlena sampanno, yaso bhogasamappito;

“信者以戒具足，荣誉与财富皆具；

Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito’’ti. (dha. pa. 303);

不论居何乡土，皆受庄严供养。”（《长部》、《法句经》303偈）

Evaṃ saddhāpaṭilābhassa suladdhalābhatā veditabbā. Yasmā panāyaṃ saddhāpaṭilābho anugāmiko anaññasādhāraṇo sabbasampattihetu, lokiyassa ca hiraññasuvaṇṇādidhanalābhassa kāraṇaṃ. Saddhoyeva hi dānādīni puññāni katvā uḷāruḷāravittūpakaraṇāni adhigacchati, tehi ca attano paresañca atthameva sampādeti. Assaddhassa pana tāni anatthāvahāni honti, idha ceva samparāye cāti, evampi saddhāya suladdhalābhatā veditabbā. Tathā hi –

由此可知，信心所得之易得财富应当了知。因此信心所得财宝为不可多得、独特之因，备足诸善根因，能成就一切财富，是世间银金、黄金等财宝发生之因。正因信故，其行布施诸善业，获得如丘陵堆积之财宝，且以此利益己与他。反之，无信则一切不利，虽有此生亦如无生，因此应知由信得易得之财宝。正如所说：

‘‘Saddhā bandhati pātheyyaṃ’’. (Saṃ. ni. 1.79).

“信为胜者之累，胜者之枷锁。”（《相应部》1.79偈）。

‘‘Saddhā dutiyā purisassa hotī’’ti ca. (Saṃ. ni. 1.36, 59).

『信心第二为人所有』也。（相应部毗尼经文一章三十六节、五十九节）

‘‘Saddhīdha vittaṃ purisassa seṭṭha’’nti ca. (Saṃ. ni. 1.73; su. ni. 184).

『诸信为人之最优』也。（相应部毗尼经文一章七十三节；杂集毗尼经文一百八十四节）

‘‘Saddhāhattho mahānāgo’’ti ca. (A. ni. 6.43; theragā. 694).

『信为大火龙』也。（增支部毗尼经文六章四十三节；长老传第六百九十四句）

‘‘Saddhā bījaṃ tapo vuṭṭhī’’ti ca. (Saṃ. ni. 1.197; su. ni. 77).

『信为种子，苦行为芽』也。（相应部毗尼经文一章一百九十七节；杂集毗尼经文七十七节）

‘‘Saddhesiko, bhikkhave, ariyasāvako’’ti (a. ni. 7.67) ca.

『信使者者，诸比库，当知为圣弟子』也。（增支部毗尼经文七章六十七节）

‘‘Saddhāya tarati ogha’’nti ca. (Saṃ. ni. 1.246) –

『由于信心，越过波涛』也。（相应部毗尼经文一章二百四十六节）

Anekesu ṭhānesu anekehi kāraṇehi saddhā saṃvaṇṇitā.

在许多地方，由多种因缘，信心被称说。

Idāni yāya saddhāya sāsane kusaladhammesu suppatiṭṭhito nāma hoti niyāmokkantiyā, taṃ saddhaṃ dassetuṃ ‘‘sā kho panassā’’tiādi vuttaṃ. Tattha assāti imassa bhaveyyāti attho. Niviṭṭhāti abhiniviṭṭhā cittasantānaṃ anupaviṭṭhā. Mūlajātāti jātamūlā. Kiṃ pana saddhāya mūlaṃ nāma? Saddheyyavatthusmiṃ okappanahetubhūto upāyamanasikāro. Apica sappurisasevanā saddhammassavanaṃ yonisomanasikāro dhammānudhammappaṭipattīti cattāri sotāpattiyaṅgāni mūlāni veditabbāni. Patiṭṭhitāti ariyamaggādhigamena kenaci akampanīyabhāvena avaṭṭhitā. Tenevāha ‘‘daḷhā asaṃhāriyā’’ti. Daḷhāti thirā. Asaṃhāriyāti kenaci saṃharituṃ vā hāpetuṃ vā apanetuṃ vā asakkuṇeyyā. Iti te devā tassa sotāpattimaggasamadhigamaṃ āsīsantā evaṃ vadanti. Attano devaloke kāmasukhūpabhogārahameva hi ariyapuggalaṃ te icchanti. Tenāha ‘‘ehi, deva, punappuna’’nti.

现在，这种由正法中善法坚固成立的信心，称为任运境界的信心。为了表明这种信心，说有“这正是信”的说法。此处的“出生”指此信可能产生的情况；“安住”意指未退转、内心安稳不动摇；“根本”指根基、根源。那么，信心的根基究竟为何？在可信法门中，迅速产生的由因缘引导的心念，是信心之根。并且，善人交往、听闻正法、精进依教奉行等四个入流果的根本必须辨识。所谓“安住”，是指通过阿里耶道的实际修证，以不动摇的状态而坚固安立。因此称为“坚定”、“不可动摇”。“坚定”即坚固，“不可动摇”意即不能由任何外因挪移或失掉。诸天对此入流道之达成，赞叹敬喜，如是说：“他们欢喜天界享乐，正是希求圣者。所以说‘来啊，天人，屡次至此’”。

Gāthāsu puññakkhayamaraṇampi jīvitindriyupacchedeneva hotīti āha ‘‘cavati āyusaṅkhayā’’ti. Anumodatanti anumodantānaṃ. Manussānaṃ sahabyatanti manussehi sahabhāvaṃ. Saha byetīti sahabyo, sahapavattanako, tassa bhāvo sahabyatā. Niviṭṭhassāti niviṭṭhā bhaveyya. Yāvajīvanti yāva jīvitappavattiyā, yāva parinibbānāti attho.

经中歌说，善因终结应死时，命根亦随即断灭，因此说“寿命终结而灭”。“赞叹”者，指称赞者们；“共处”是与人类共存；“共来”指彼此共相导致此状态。“安住”应解为稳固不动；“长存”，指至生命流转终结、涅槃的时刻。

Appamāṇanti sakkaccaṃ bahuṃ uḷāraṃ bahukkhattuñca karaṇavasena pamāṇarahitaṃ. Nirūpadhinti kilesūpadhirahitaṃ, suvisuddhaṃ nimmalanti attho. Yasmā pana te devā mahaggatakusalaṃ na icchanti kāmalokasamatikkamanato, kāmāvacarapuññameva icchanti, tasmā evamettha attho veditabbo – ‘‘ito devalokato cuto manussesu uppajjitvā viññutaṃ patto kāyaduccaritādiṃ sabbaṃ duccaritaṃ pahāya kāyasucaritādiṃ sabbaṃ sucaritaṃ uḷāraṃ vipulaṃ upacinitvā ariyamaggena āgatasaddho bhavāhī’’ti. Yasmā pana lokuttaresu paṭhamamaggaṃ dutiyamaggampi vā icchanti attano devalokūpapattiyā anativattanato, tasmā tesampi vasena ‘‘appamāṇaṃ nirūpadhi’’ntipadānaṃ attho veditabbo – pamāṇakarānaṃ diṭṭhekaṭṭhaoḷārikakāmarāgādikilesānaṃ upacchedena appamāṇaṃ, sattamabhavato vā uppajjanārahassa khandhūpadhissa taṃnibbattakaabhisaṅkhārūpadhissa taṃtaṃmaggavajjhakilesūpadhissa ca pahānena tesaṃ anibbattanato nirupadhisaṅkhātanibbānasannissitattā ca nirupadhīti.

“无量”指数量巨大且多，“无量”也表示无法测量，数量繁多之意。其含义为“无烦恼执着、清净明净”。因诸天不求大乘善法转越欲界，仅祈求欲界功德，故此意义应如此解：“由欲界生退转至人间，明了断除诸恶身业等坏行，身净行业诸善广博，坚固广大，实践圣道而成正信。”因众生亦希求超凡入圣之第一、二圣道，而不贪悦于身天生活，故其所成之无量即为“无烦恼执着根本”，乃由断除执着、烦恼，得无烦恼的净灭梵行所成。

Evaṃ accantameva apāyadvārapidhāyakaṃ kammaṃ dassetvā idāni saggasampattinibbattakakammaṃ dassetuṃ ‘‘tato opadhika’’ntiādi vuttaṃ. Tattha opadhikanti upadhivepakkaṃ attabhāvasampattiyā ceva bhogasampattiyā ca nibbattakanti attho. Upadhīti hi attabhāvo vuccati. Yathāha ‘‘santekaccāni pāpakāni kammasamādānāni upadhisampattipaṭibāhitāni na vipaccantī’’ti (vibha. 810). Kāmaguṇāpi. Yathāha ‘‘upadhīhi narassa socanā’’ti (saṃ. ni. 1.12; su. ni. 34). Tatrāyaṃ vacanattho – upadhīyati ettha sukhadukkhanti upadhi, attabhāvo kāmaguṇā ca. Upadhikaraṇaṃ sīlaṃ etassa, upadhiṃ vā arahatīti opadhikaṃ, puññaṃ, taṃ bahuṃ uḷāraṃ katvā. Kathaṃ? Dānena. Dānañhi itarehi sukaranti evaṃ vuttaṃ. Dānenāti vā padena abhayadānampi vuttaṃ, na āmisadānamevāti sīlassāpi saṅgaho daṭṭhabbo. Yasmā pana te devā asurakāyahāniṃ ekanteneva devakāyapāripūriñca icchanti, tasmā tassa upāyaṃ dassentā ‘‘aññepi macce saddhamme, brahmacariye nivesayā’’ti dhammadāne niyojenti. Yadā vidūti yasmiṃ kāle devā devaṃ cavantaṃ vidū vijāneyyuṃ, tadā imāya yathāvuttāya anukampāya dukkhāpanayanakamyatāya ‘‘deva, ime devakāye punappunaṃ uppajjanavasena ehi āgacchāhī’’ti ca anumodentīti.

如此，显示出极恶道之障碍业后，现今又出示天界功德成就业说：“于是称为烦恼依止已破除，色法依止及身心享受现起之暇满、幸福成就者。”此中“依止”谓身心状态与享乐缘起、存在之义。譬如云：“善恶业因虽存，却不转化为恶果”。又比如：“因执著而忧伤”。此处言“依止”，指痛乐虽有但非实我，因果律及欲乐性。律仪法中戒是此身之依止；戒亦可谓烦恼依止已破——阿拉汉练就大福德。以布施最易达善行，故说布施。布施亦含安全布施，不单为食布施，且戒法归纳其中。诸天只希求充满天体之人天福，故显此法能导众生弃恶入圣。如是贤劫众天得知佛陀灭身时，因慈悲生起悲愍欲引众苦天人，对诸天说：“天人们，尔等应当屡次至此，观此奇妙妙法”，并予以赞叹。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。

5. Bahujanahitasuttavaṇṇanā5. 众人利益经注释

§84

84. Pañcame loketi ettha tayo lokā – sattaloko, saṅkhāraloko, okāsalokoti. Tesu indriyabaddhānaṃ rūpadhammānaṃ arūpadhammānaṃ rūpārūpadhammānañca santānavasena vattamānānaṃ samūho sattaloko, pathavīpabbatādibhedo okāsaloko, ubhayepi khandhā saṅkhāraloko. Tesu sattaloko idha adhippeto. Tasmā loketi sattaloke. Tatthāpi na devaloke, na brahmaloke, manussaloke. Manussalokepi na aññasmiṃ cakkavāḷe, imasmiṃyeva cakkavāḷe. Tatrāpi na sabbaṭṭhānesu, ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa aparena mahāsālā, tato paraṃ paccantimā janapadā, orato majjhe; puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato paraṃ paccantimā janapadā, orato majjhe; dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato paraṃ paccantimā janapadā , orato majjhe; pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato paraṃ paccantimā janapadā, orato majjhe; uttarāya disāya usiraddhajo nāma pabbato, tato paraṃ paccantimā janapadā, orato majjhe’’ti (mahāva. 259) evaṃ paricchinne āyāmato tiyojanasate vitthārato aḍḍhateyyayojanasate parikkhepato navayojanasate majjhimadese uppajjati tathāgato. Na kevalañca tathāgatova paccekabuddhā aggasāvakā asītimahātherā buddhamātā buddhapitā cakkavattirājā aññe ca sārappattā brāhmaṇagahapatikā ettheva uppajjanti. Idha pana tathāgatavāreyeva sabbatthakavasena ayaṃ nayo labbhati, itaresu ekadesavasena.

第八十四节第五界界说，此处说有三界，即色界、行界与空界。在这三界中，有由根尘结合之色法，有无色法，还有色与无色法并存，以其为流转现象组成的整体是色界；土地、山岳等变异者为行界；两者俱备，五蕴具足者为空界。在三界内，主体为色界，因此称为界界。又说该界不包含天界、梵天界、人间界。在人间界上无他界，唯有此世界之轮回界。其中，于所有地域，不是每处都有以下地域：“东方有象林城，东边大庙，后为西方城邑；南方有莎拉瓦提河，河后为西城；南部有黄色的称为莎塔坎尼卡市，后为西方城邑；西方有婆罗门村庄，后为西城；北方有乌舍拉德乔山，后亦有西方城邑”，如《大部》书（第259经）所说。三界各有面积，宽广有六十二由旬，长约九由旬，处于中心地带，而佛陀亦出生于此地。不是仅有佛陀，诸漏已断阿拉汉辟支佛、首长弟子、大长老、佛之母父及王侯婆罗门等都诞生于此。于佛陀时代，此规律普遍可见，其他时代十年或一地也有发生此事。

Uppajjamānāuppajjantīti idaṃ pana ubhayampi vippakatavacanameva, uppajjantā bahujanahitatthāya uppajjanti, na aññena kāraṇenāti evamettha attho veditabbo. Evarūpañhettha saddalakkhaṇaṃ na sakkā aññena saddalakkhaṇena paṭibāhituṃ.

『Uppajjamānā uppajjantīti』此语含义乃是两者皆为“生起”的动词，二者为不同说法。生起者，出于众生利益之故而生起，非其他因缘，依此义理当知。其如是性质，此处语词标识不能用其他标识替代。

Apica uppajjamāno nāma uppajjati nāma uppanno nāmāti ayaṃ pabhedo veditabbo. Tathāgato hi mahābhinīhāraṃ karonto, buddhakare dhamme pariyesanto, pāramiyo pūrento, pañca mahāpariccāge pariccajanto, ñātatthacariyaṃ caranto, lokatthacariyaṃ, buddhatthacariyaṃ koṭiṃ pāpento, pāramiyo pūretvā tusitabhavane tiṭṭhanto, tato otaritvā carimabhave paṭisandhiṃ gaṇhanto, agāramajjhe vasanto, abhinikkhamanto, mahāpadhānaṃ padahanto, paripakkañāṇo bodhimaṇḍaṃ āruyha mārabalaṃ vidhamento paṭhamayāme pubbenivāsaṃ anussaranto, majjhimayāme dibbacakkhuṃ visodhento, pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā anekākāraṃ sabbasaṅkhāre sammasitvā sotāpattimaggaṃ paṭivijjhanto yāva anāgāmiphalaṃ sacchikarontopi uppajjamāno eva nāma, arahattamaggakkhaṇe uppajjati nāma, arahattaphalakkhaṇe pana uppanno nāma. Buddhānañhi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīnaṃ uppādanakiccaṃ atthi, saheva pana arahattamaggena sakalopi buddhaguṇarāsi āgatova nāma hoti. Tasmā te nibbattasabbakiccattā arahattaphalakkhaṇe uppannā nāma honti. Idha arahattaphalakkhaṇaṃ sandhāya ‘‘uppajjatī’’ti vutto. Uppanno hotīti ayañhettha attho.

又“uppajjamāno”是“生起着”，“uppajjati”是“已生”，须分别理解。譬如如来于大庄严业中作佛行，周遍观察佛法，圆满布施波罗蜜，舍弃五大波罗蜜，行亲属利益、世间利益、佛利益之道，成就无量果报，于兜率天安住，继而出世，到最后一生中受生，住无家处，出世出家，发菩提心，披起魔力，初次努力回忆前生，中时净除天眼，后继洞察缘起，观察诸法无常等，断获圣道，成就无学果位时为生起，此时应称“uppajjati”；成就阿拉汉果法标记时则称“uppanno”。如来弟子无超人之神通出无始劫，但亦于阿拉汉果法成熟时同样具如来功德。故诸法圆满成熟之时，称其为“uppannā”，此乃上下义理。这里“arahattaphalakkhaṇe sandhāya uppajjatī”者，即“于阿拉汉果标记时说‘生起’”；而“uppanno”即“已生起”。

Sāvakopi khīṇāsavo sāvakabodhiyā hetubhūte puññasambhāre sambharanto pubbayogaṃ pubbacariyaṃ gatapaccāgatavattaṃ pūrento carimabhave nibbattanto anukkamena viññutaṃ patvā saṃsāre ādīnavaṃ disvā pabbajjāya cetayamāno pabbajjaṃ matthakaṃ pāpetvā sīlādīni paripūrento dhutadhamme samādāya vattamāno jāgariyaṃ anuyuñjanto ñāṇāni nibbattento vipassanaṃ paṭṭhapetvā heṭṭhimamagge adhigacchantopi uppajjamāno eva nāma, arahattamaggakkhaṇe uppajjati nāma, arahattaphalakkhaṇe pana uppanno nāma. Sekkho pana pubbūpanissayato paṭṭhāya yāva gotrabhuñāṇā uppajjamāno nāma, paṭhamamaggakkhaṇe uppajjati nāma, paṭhamaphalakkhaṇato paṭṭhāya uppanno nāma. Ettāvatā ‘‘tayome, bhikkhave, puggalā loke uppajjamānā uppajjantī’’ti padānaṃ attho vutto hoti.

即便是弟子，断余染者，因弟子觉悟而本生善业周尽，过往行为因果循环终止，终生涅槃时亦应知为生起。入道修行者离欲戒行具足，精进修习禅定，观诸法实相，断无明烦恼而得入圣道。此时当称其为“uppajjati”；成就阿拉汉果标记则称“uppanno”。初学者基于所依条件逐渐达到佛族智慧境界，初入道时称“uppajjati”，果位成立后称“uppanno”。故世间三种“生起人”意涵分别言明，谓“一切众生生起”，“修行者生起”，“果位成就者生起”。

Idāni bahujanahitāyātiādīsu bahujanahitāyāti mahājanassa hitatthāya. Bahujanasukhāyāti mahājanassa sukhatthāya. Lokānukampāyāti sattalokassa anukampaṃ paṭicca. Katarasattalokassāti ? Yo tathāgatassa dhammadesanaṃ sutvā dhammaṃ paṭivijjhati, amatapānaṃ pivati, tassa. Bhagavato hi dhammacakkappavattanasuttantadesanāya aññātakoṇḍaññappamukhā aṭṭhārasa brahmakoṭiyo dhammaṃ paṭivijjhiṃsu. Evaṃ yāva subhaddaparibbājakavinayanā dhammaṃ paṭividdhasattānaṃ gaṇanā natthi, mahāsamayasuttantadesanāyaṃ maṅgalasuttaṃ, cūḷarāhulovādaṃ, samacittadesanāyanti imesu catūsu ṭhānesu abhisamayaṃ pattasattānaṃ paricchedo natthi. Evametassa aparimāṇassa sattalokassa anukampāya. Sāvakassa pana arahato sekkhassa ca lokānukampāya uppatti dhammasenāpatiādīhi dhammabhaṇḍāgārikādīhi ca desitadesanāya paṭivedhappattasattānaṃ vasena, aparabhāge ca mahāmahindattherādīhi desitadesanāya paṭividdhasaccānaṃ vasena, yāvajjatanā ito paraṃ anāgate ca sāsanaṃ nissāya saggamokkhamaggesu patiṭṭhahantānaṃ vasenapi ayamattho vibhāvetabbo.

“Bahujanahitāya”意谓为广大众生利益。宗此义论，“bahujanahitāya”为大众利益，“bahujanasukhāya”为大众快乐，“lokānukampāya”为众生慈悲关怀之义。何谓众生？即诸天人共五欲界诸众生者也。其因缘者，悉闻如来释出法轮，诸天、人、梵众生发清净诸法智慧。佛所出法有十八万亿门，于此末法诸法传承无量悉知者甚少。大乘次第经论、善法专注道等皆依据此意义生起。弟子及阿拉汉学者因利益众生之情怀，然因差别于诸情怀，成就正法至高境地，依诸佛行处转法轮，令法永立，故修学者称为掌持法宝诸天及善因缘护法之导引者。此义须细分，与过去及将来诸法兴起相关之意理以便辨明。

Apica bahujanahitāyāti bahujanassa hitatthāya, nesaṃ paññāsampattiyā diṭṭhadhammikasamparāyikahitūpadesakoti. Bahujanasukhāyāti bahujanassa sukhatthāya, cāgasampattiyā upakaraṇasukhasampadāyakoti. Lokānukampāyāti lokassa anukampanatthāya, mettākaruṇāsampattiyā mātāpitaro viya lokassa rakkhitā gopitāti. Atthāya hitāya sukhāya devamanussānanti idha devamanussaggahaṇena bhabbapuggale veneyyasatte eva gahetvā tesaṃ nibbānamaggaphalādhigamāya tathāgatassa uppatti dassitā paṭhamavāre, dutiyatatiyavāresu pana arahato sekkhassa ca vasena yojetabbaṃ. Tattha atthāyāti iminā paramatthāya, nibbānāyāti vuttaṃ hoti. Hitāyāti taṃsampāpakamaggatthāyāti vuttaṃ hoti. Nibbānasampāpakamaggato hi uttariṃ hitaṃ nāma natthi. Sukhāyāti phalasamāpattisukhatthāyāti vuttaṃ hoti, tato uttari sukhābhāvato. Vuttañhetaṃ ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’’ti (dī. ni. 3.355; a. ni. 5.27; vibha. 804).

再言“bahujanahitāya”为利众生之意，谓其以智慧财产利益法中众生；“bahujanasukhāya”为利益众生之乐，其以布施财产助饶益；“lokānukampāya”为关怀众生，如父母护养子女般。此乃众生间之护持关系。此教义为利益天人、人间诸生者显说。如来圆满释出佛法，次第引导弟子及阿拉汉，恢复修行之轨迹，令众生得度。此理中，“hitāya”为利益，实为断恶修善之义。至于“sukhāyāti”则指佛果成就带来的根本安乐。佛典中称此为“此禅定因缘当前之乐及未来之果报之乐”。

Tathāgatotiādīnaṃ padānaṃ attho heṭṭhā vutto. Vijjācaraṇasampannotiādīsu tissopi vijjā bhayabherave (ma. ni. 1.34 ādayo) āgatanayena, chapi vijjā chaḷabhiññāvasena, aṭṭhapi vijjā ambaṭṭhasutte āgatāti vijjāhi, sīlasaṃvarādīhi, pannarasahi caraṇadhammehi ca, anaññasādhāraṇehi sampanno samannāgatoti vijjācaraṇasampanno. Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā gadattā ca sugato. Sabbathā viditalokattā lokavidū. Natthi etassa uttaroti anuttaro. Purisadamme purisaveneyye sāreti vinetīti purisadammasārathi. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Sabbassāpi neyyassa sabbappakārena sayambhuñāṇena buddhattā buddhoti ayamettha saṅkhepo, vitthāro pana visuddhimaggato (visuddhi. 1.132-133) gahetabbo.

关于“tathāgato”等尊名之意，前已充分论述。谓如来具有三明皆备之智慧，从根本清净戒法，诸善法门，具足十五种行为标准，具非常人良善品德，时常到美好清净净土，具足胜妙言语，通达世间诸解脱法门，无有上者。诸佛佛道之所依，谓其对法理之深彻掌握，乃至诸法归结，故以“佛”总名之。详细义理当遵循净道论典深入解说。

So dhammaṃ deseti ādi…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññaṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti. Kathaṃ? Ekagāthāpi hi samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyehi majjhekalyāṇā, pacchimena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamena anusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Sakalopi vā sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo. Buddhasubuddhatāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo. Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo. Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi sukhameva āvahatīti majjhekalyāṇo, tathāpaṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇo. Nāthappabhavattā ca pabhavasuddhiyā ādikalyāṇo, atthasuddhiyā majjhekalyāṇo, kiccasuddhiyā pariyosānakalyāṇo. Tena vuttaṃ ‘‘so dhammaṃ deseti ādi…pe… pariyosānakalyāṇa’’nti.

世尊从最初直到结集的最终，都宣说此法。世尊在众生慈悲之心的推动下，即使放弃自身利益，宣说了无上独妙安乐之法。他宣讲的无上善法，有时多有时少，不过是以最初善法为先导。其理如何？因为通过一首偈颂体现法的整体殊胜——初段乃最初善，第二与第三段为其中间善，后段为最后善。一个单一论题的经文，以起因为最初善，以结论为最终善，以其余部分为中间善。多论题的经文，由起初部份承续最初善，末尾部分为最终善，其间为中间善。所有教法皆由自身真实利益为初善，以止观之道与成果为中善，以涅槃为最终善。戒定为初善，观行之道为中善，果入涅槃为最终善。佛与正觉者的觉悟为初善，法之纯正为中善，僧团具足与遵行为最终善。闻此，实践真实之人，应以正觉者的成就为最初善，以独觉者之觉悟为中间善，以声闻成悟为最终善。由烦恼干扰而勉听称为初善；由修行引入定慧之乐称为中善；由已入止趣收束行果而成最终善。由于无自生寂灭之类，清净利益为初善，利益明白为中善，利益完成为最终善。故称曰：“世尊宣说此法，自始至终皆为最终善。”

Yaṃ pana bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti, taṃ yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsana, pakāsana, vivaraṇa, vibhajana, uttānīkaraṇa paññattiatthapadasamāyogato sātthaṃ, akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ, atthagambhīratāpaṭivedhagambhīratāhi vā sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato vā sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ, apanetabbassa abhāvato niddosabhāvena parisuddhaṃ, apica paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhapāripūriyā paripuṇṇaṃ, nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ, sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato tesaṃ cariyabhāvato ca brahmacariyaṃ. Tasmā ‘‘sātthaṃ sabyañjanaṃ…pe… pakāsetī’’ti vuccati. Paṭhamoti gaṇanānupubbato sabbalokuttamabhāvato ca paṭhamo puggalo.

世尊宣说的法，道出教团修持之道和通行之路，由多种方式发扬光大，契合各类众生之所需。就教义意义而言，是要旨；就表达方式而言，是全标志。简明扼要、明示详解、分别说明、展开解释及其相关词汇，构成教义要旨的表现；用文字、词句、音韵、语法和义理说明，则是标志的全面显现。以深义领会则是教义旨意，以深意阐释则是标志完全展现。由意念映照真义，则是教义的深入展现；用语言表达真理，则为标志的具体体现。以智慧辨明衡量，则是教义的精妙体现；以应信使大众欢喜，则是标志的广大相。以深厚的权威性显扬真理，则是教义的实际展现；以宏扬道理之辞句，则是标志之盛大表征。对于领悟者而言因无所欠缺乃完全圆满；对未得者而言因无烦恼故极为清净；既非读诵而得，乃依实际修行得真理；既非流传而知，而是依经验证悟。戒律等五圣法具足而生高尚德行，因无恶染故得解脱，舍弃世间杂染而纯洁无垢，为修学而获得极高圣洁，与善德士相伴的善行即为此出离道行。故曰：“宣说是为要旨与全标志”，首者先显出全赖圣道，非凡之人。

Tasseva satthu sāvakoti tasseva yathāvuttaguṇassa satthu sammāsambuddhassa dhammadesanāya savanante jāto dhammasenāpatisadiso sāvako, na pūraṇādi viya paṭiññāmattena satthu sāvako. Pāṭipadoti paṭipadāsaṅkhātena ariyamaggena ariyāya jātiyā jāto bhavoti pāṭipado, aniṭṭhitapaṭipattikicco paṭipajjamānoti attho. Suttageyyādi pariyattidhammo bahuṃ suto etenāti bahussuto. Pātimokkhasaṃvarādisīlena ceva āraññikaṅgādidhutaṅgavatehi ca upapanno sampanno samannāgatoti sīlavatūpapanno. Iti bhagavā ‘‘lokānukampā nāma hitajjhāsayena dhammadesanā, sā ca imesu eva tīsu puggalesu paṭibaddhā’’ti dasseti. Sesaṃ suviññeyyameva.

所谓世尊的弟子，是指依止世尊之最正殊胜教法而闻法生信、修行成就之人，并非仅因师道传承就称为世尊弟子。所谓修道，乃以圣道为途径，重复生死苦海者，实践该道名为修道，意者远离恶行或不净之道。经说及赞唱的流传法多且广泛，谓之多闻众。依戒律修持，并凭清净自守林中具足所需者，方称修戒善德由具足而处士。是故世尊说此教法，以悲愍众生为由为利益真诚行者所转，于三类人中有此附义，余细节自当善知。

Gāthāsu tassanvayoti tasseva satthu paṭipattiyā dhammadesanāya ca anugamanena tassanvayo anujāto. Avijjandhakāraṃ vidhamitvā saparasantānesu dhammālokasaṅkhātāya pabhāya karaṇato pabhaṅkarā. Dhammamudīrayantāti catusaccadhammaṃ kathentā. Apāpurantīti ugghāṭenti. Amatassa nibbānassa. Dvāraṃ ariyamaggaṃ. Yogāti kāmayogādito. Satthavāhenāti veneyyasatthavāhanato bhavakantāranittharaṇato satthavāho, bhagavā, tena satthavāhena. Sudesitaṃ maggamanukkamantīti tena sammā desitaṃ ariyamaggaṃ tassa desanānusārena anugacchanti paṭipajjanti. Idhevāti imasmiṃyeva attabhāve. Sesaṃ uttānameva.

此章偈颂连贯演说，谓乃世尊教化与教法依循互相相承之道理。除去无明昏暗，如同光明射穿黑暗一般，显露真理境界。教导四圣谛为开示死亡止息之道门。修行名为觉悟之道。有欲乐修炼之意。世尊为具足圆满的教导者，以世尊之教导为依托，证悟者得依教断疑。顺正法理，依此教化通达道业，故称是正法。此乃当现于法义之最高。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。

6. Asubhānupassīsuttavaṇṇanā6. 不净随观者经注释

§85

85. Chaṭṭhe asubhānupassīti asubhaṃ anupassantā dvattiṃsākāravasena ceva uddhumātakādīsu gahitanimittassa upasaṃharaṇavasena ca kāyasmiṃ asubhaṃ asubhākāraṃ anupassakā hutvā viharatha. Ānāpānassatīti ānāpāne sati, taṃ ārabbha pavattā sati, assāsapassāsapariggāhikā satīti attho. Vuttañhetaṃ ‘‘ānanti assāso, no passāso. Pānanti passāso, no assāso’’tiādi (paṭi. ma. 1.160).

85. 在第六辨恶观处，修习非净色观想时，应观身不净，如二十三根骨一般，乃至头顶骨等持净净处与去除之义时。所谓入出息念，是指观念起始于入息出息，随之身心调摄即由呼吸运作体现。经中宣说：“入息即是气入，不是气出。出息即是气出，不是气入。”

Voti tumhākaṃ. Ajjhattanti idha gocarajjhattaṃ adhippetaṃ. Parimukhanti abhimukhaṃ. Sūpaṭṭhitāti suṭṭhu upaṭṭhitā. Idaṃ vuttaṃ hoti – ānāpānassati ca tumhākaṃ kammaṭṭhānābhimukhaṃ suṭṭhu upaṭṭhitā hotūti. Atha vā parimukhanti pariggahitaniyyānaṃ. Vuttañhetaṃ paṭisambhidāyaṃ – ‘‘parīti pariggahaṭṭho, mukhanti niyyānaṭṭho , satīti upaṭṭhānaṭṭho, tena vuccati parimukhaṃ sati’’nti (paṭi. ma. 1.164). Iminā catusatipaṭṭhānasoḷasappabhedā ānāpānassatikammaṭṭhānabhāvanā dassitāti daṭṭhabbā.

“是的，尔等。”所谓内处，即是此处所感所触、承受之处。所谓面前，即是面向、不回避。所谓安稳坐定，即是安心稳定地云何正坐。此言明：“入出息念为尔等乃正确修习业处、已安住正位。”又“面前”亦指守护戒律，涵摄所应作诸行为。经中说：“面前乃所摄守，面向则所引领，即为守护正念。”此乃详细释说四念处十六种不同与入出息念修习法之要义，现已应当了知。

Evaṃ saṅkhepeneva rāgacaritavitakkacaritānaṃ sappāyaṃ paṭikūlamanasikārakāyānupassanāvasena samathakammaṭṭhānaṃ vipassanākammaṭṭhānañca upadisitvā idāni suddhavipassanākammaṭṭhānameva dassento ‘‘sabbasaṅkhāresu aniccānupassino viharathā’’ti āha. Tattha aniccaṃ, aniccalakkhaṇaṃ, aniccānupassanā, aniccānupassīti idaṃ catukkaṃ veditabbaṃ. Hutvā, abhāvato, udayabbayayogato, tāvakālikato, niccapaṭikkhepato ca khandhapañcakaṃ aniccaṃ nāma. Tassa yo hutvā abhāvākāro, taṃ aniccalakkhaṇaṃ nāma. Taṃ ārabbha pavattā vipassanā aniccānupassanā. Taṃ aniccanti vipassako aniccānupassī. Ettha ca ekādasavidhā asubhakathā paṭhamajjhānaṃ pāpetvā, soḷasavatthukā ca ānāpānakathā catutthajjhānaṃ pāpetvā, vipassanākathā ca vitthārato vattabbā, sā pana sabbākārato visuddhimagge (visuddhi. 2.737-740) kathitāti tattha vuttanayeneva veditabbā.

如是简略地说，随顺贪念行为与思维之行为者，借助于对身心现象的非欣悦观察法，使得止修业与观修业得以确立。现在专说清净的观修业，言曰：“对一切行观非常而处。” 其中“非常”是非常之性，“非常之观察”，“观察非常”，这四者应当分辨。所谓“有”为存在之状态，及其“灭”为无有之状态，二者结合，此为暂时性，亦称“非常”的五蕴。此中有“为有而成、为无而灭”，此即为“非常之性”。起始此观察而发起之观修行即为“观察非常”。观察者称此观察为“非常观察者”。此当中，初禅有十一种不善处，四禅有十六种呼吸行法，应当完整讲解观修法。实则在《清净之道》中详述者，当依此教法而知此义。

Idāni asubhānupassanādīhi nipphādetabbaṃ phalavisesaṃ dassetuṃ ‘‘asubhānupassīna’’ntiādimāha. Tattha subhāya dhātuyāti subhabhāve, subhanimitteti attho. Rāgānusayoti subhārammaṇe uppajjanāraho kāmarāgānusayo. So kesādīsu uddhumātakādīsu vā asubhānupassīnaṃ asubhanimittaṃ gahetvā tattha paṭhamajjhānaṃ nibbattetvā taṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā adhigatena anāgāmimaggena pahīyati, sabbaso samucchindīyatīti attho. Vuttañhetaṃ ‘‘asubhā bhāvetabbā kāmarāgassa pahānāyā’’ti (a. ni. 9.3; udā. 31). Bāhirāti bahiddhāvatthukattā anatthāvahattā ca bāhirā bahibhūtā. Vitakkāsayāti kāmasaṅkappādimicchāvitakkā. Te hi appahīnā āsayānugatā sati paccayasamavāye uppajjanato vitakkāsayāti vuttā. Kāmavitakko cettha kāmarāgaggahaṇena gahito evāti tadavasesā vitakkā eva vuttāti veditabbā. Vighātapakkhikāti dukkhabhāgiyā, icchāvighātanibbattanakā vā. Te na hontīti te pahīyanti. Byāpādavitakko, vihiṃsāvitakko, ñātivitakko, janapadavitakko, amarāvitakko, anavaññattipaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, parānuddayatāpaṭisaṃyutto vitakkoti aṭṭha, kāmavitakkena saddhiṃ navavidhā mahāvitakkā ānāpānassatisamādhinā tannissitāya ca vipassanāya pubbabhāge vikkhambhitā. Taṃ pādakaṃ katvā adhigatena ariyamaggena yathārahaṃ anavasesato pahīyanti. Vuttampi cetaṃ ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.3; udā. 31).

现在当从观察不净等法开始加以消除，以显现特定的果报，故称之为“不净观察者”等。此处“净法身”意指净妙之法性、“净相”。欲染之意指产生于五欲之中与欲根烦恼相应者。此人若以头发、指甲以及诸如瘤疣等不净相为缘，先入初禅，取得证果后，乃断除此相，并以此断处作为观修起点，由于已得不再来果，其烦恼尽除，乃取舍断根。经典说：“当修不净观以断除欲烦恼。” 外者则指向外在对象及其无益，粗恶念语则为欲念偏邪的不正思维。此等若未断除，依其根缘分别会生起思维堆积。如欲思维，于此即以欲爱为缘起。贪欲思维乃指由欲念引发的妄思。畏惧、嗔恨、亲族、国土等种种妄念皆为妄思行为。共存九种大思维配合欲思维，伴随呼吸念处定，亦建立智慧观修法。此部分除根，得阿拉汉道后自在断除。经典亦云：“应修呼吸念以断除思维。”

Yā avijjā, sā pahīyatīti yā saccasabhāvapaṭicchādinī sabbānatthakārī sakalassa vaṭṭadukkhassa mūlabhūtā avijjā, sā aniccānupassīnaṃ viharataṃ samucchijjati. Idaṃ kira bhagavatā aniccākārato vuṭṭhitassa sukkhavipassakakhīṇāsavassa vasena vuttaṃ. Tassāyaṃ saṅkhepattho – tebhūmakesu sabbasaṅkhāresu aniccādito sammasanaṃ paṭṭhapetvā vipassantānaṃ yadā aniccanti pavattamānā vuṭṭhānagāminīvipassanā maggena ghaṭīyati, anukkamena arahattamaggo uppajjati, tesaṃ aniccānupassīnaṃ viharataṃ avijjā anavasesato pahīyati, arahattamaggavijjā uppajjatīti. Aniccānupassīnaṃ viharatanti idaṃ aniccalakkhaṇassa tesaṃ pākaṭabhāvato itarassa lakkhaṇadvayassa gahaṇe upāyabhāvato vā vuttaṃ, na pana ekasseva lakkhaṇassa anupassitabbato. Vuttañhetaṃ ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15). Aparampi vuttaṃ ‘‘aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇātī’’ti.

所谓无明即是应当舍弃之无明，为真理本质所掩蔽、全面无益、轮回生死之根本无明。此无明乃观察非常者中滋生的烦恼。此为世尊基于非常的观察，依无垢清净观行智慧观照者所说。此略而言之，谓三界一切诸法皆根于非常而受制约，观察者以非常作为行相观照，随着观修法循序渐进，渐至止灭，生起阿拉汉之道，彼等以观察非常而行时，慢慢断除无明，生起无明之外的觉知。因此，称之为非常观察行。此观察非独观一相，而须结合二相中间的符摄为因。经典言：“所谓非常者即苦，所谓苦者即无我。”复言：“有非常相者必有无我相，如云必随风散如是。”

Gāthāsu ānāpāne paṭissatoti ānāpānanimittasmiṃ paṭi paṭi sato, upaṭṭhitassatīti attho. Passanti āsavakkhayañāṇacakkhunā saṅkhārūpasamaṃ nibbānaṃ passanto. Ātāpī sabbadāti antarāvosānaṃ anāpajjitvā asubhānupassanādīsu satataṃ ātāpī yuttappayutto, tato eva yato vāyamamāno, niyato vā sammattaniyāmena tattha sabbasaṅkhārasamathe nibbāne arahattaphalavimuttiyā vimuccati. Sesaṃ vuttanayameva.

诸偈中云：“在呼吸处处仍忆所念”，意指紧守呼吸法门，保持思念。以此，修行者通过断烦恼之智慧之眼，洞见诸法行灭入涅槃。修持者永远精进，不放逸于不净及诸观察禅定，持续恒进。由此努力及正当调御，及以四念处止谤证果，得清净及阿拉汉果自由。此即前文所述之义。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。

7. Dhammānudhammapaṭipannasuttavaṇṇanā7. 法随法行者经注释

§86

86. Sattame dhammānudhammapaṭipannassāti ettha dhammo nāma navavidho lokuttaradhammo, tassa dhammassa anudhammo sīlavisuddhiādi pubbabhāgapaṭipadādhammo, taṃ dhammānudhammaṃ paṭipannassa adhigantuṃ paṭipajjamānassa. Ayamanudhammo hotīti ayaṃ anucchavikasabhāvo patirūpasabhāvo hoti. Veyyākaraṇāyāti kathanāya. Dhammānudhammapaṭipannoyanti yanti karaṇatthe paccattavacanaṃ. Idaṃ vuttaṃ hoti – yena anudhammena taṃ dhammānudhammaṃ paṭipannoti byākaramāno sammadeva byākaronto nāma siyā, na tatonidānaṃ viññūhi garahitabbo siyāti. Yanti vā kiriyāparāmasanaṃ, tenetaṃ dasseti ‘‘yadidaṃ dhammasseva bhāsanaṃ, dhammavitakkasseva ca vitakkanaṃ tadubhayābhāve ñāṇupekkhāya, ayaṃ dhammānudhammapaṭipannassa bhikkhuno tathārūpo ayanti kathanāyānurūpahetu anucchavikakāraṇaṃ. Bhāsamāno dhammaṃyeva bhāseyyāti kathento ce dasakathāvatthudhammaṃyeva katheyya, na tappaṭipakkhamahicchatādiadhammaṃ. Vuttañhetaṃ –

第八十六章云：“实现法之随顺者”为法，即谓超世间之法，有九种。其法之随顺则为戒净、定净等修行之先导行。所谓“法之随顺”即顺次渐进之状态或相似现象。释义者谓之“说法”，即逐字说明之意。所谓“实现法之随顺者”，即渐进修行以成就此法之人。此人修持如理，非无明之人所能轻视。渐进亦指逐步完善修行，此意即呈示“法之随顺”的义理。若言：“此乃合法之演说，与断恶不良之法非断除者”，目的是表明依次次第演说佛法之理。

‘‘Yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā , evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī’’ti (a. ni. 9.3; udā. 31).

偈颂云：“此说法能开净心之门，灭除烦恼生起厌离，证得寂灭止息通达，成就阿拉汉正觉涅槃。”此说法包含十种：少欲法，满足法，离根结法，无欲法，勇猛发奋法，戒律法，禅定法，智慧法，解脱法，及解脱智现证法。藉此种种说法，修行者得成就无染、无嗔、无贪之果报。经典此处所引，如《阿毗尼婆经》及《优陀那经》。

Abhisallekhikāya kathāya lābhī eva hi taṃ bhāseyya. Etena kalyāṇamittasampadā dassitā.

关于勤精进之说，获利者当以此语为正说。由此，可见善知识的具足。

Dhammavitakkanti nekkhammavitakkādiṃ dhammato anapetaṃ vitakkayato ‘‘sīlādipaṭipadaṃ paripūressāmī’’ti uparūpari ussāho abhivaḍḍhissati. So pana vitakko sīlādīnaṃ anupakāradhamme vajjetvā upakāradhamme anubrūhanavasena hānabhāgiyabhāvaṃ apanetvā ṭhitibhāgiyabhāvepi aṭṭhatvā visesabhāgiyataṃ nibbedhabhāgiyatañca pāpanavasena pavattiyā anekappabhedo veditabbo. No adhammavitakkanti kāmavitakkaṃ no vitakkeyyāti attho. Tadubhayaṃ vā panāti yadetaṃ paresaṃ anuggahaṇatthaṃ dhammabhāsanaṃ attano anuggahaṇatthaṃ dhammavitakkanañca vuttaṃ. Atha vā pana taṃ ubhayaṃ abhinivajjetvā appaṭipajjitvā akatvā. Upekkhakoti tathāpaṭipattiyaṃ udāsīno samathavipassanābhāvanameva anubrūhanto vihareyya, samathapaṭipattiyaṃ upekkhako hutvā vipassanāyameva kammaṃ karonto vihareyya. Vipassanampi ussukkāpetvā tatthapi saṅkhārupekkhāñāṇavasena upekkhako yāva vipassanāñāṇaṃ maggena ghaṭīyati, tāva yathā taṃ tikkhaṃ sūraṃ pasannaṃ hutvā vahati, tathā vihareyya sato sampajānoti.

所谓法的思惟，是指舍弃欲界思惟等之舍弃思惟，凭法不懈的思惟，意图圆满戒律及诸修行。由此，勤奋精进得以上升增长。此思惟若无助于戒律等善法，则应视为不善法。此时，它表现为失减部分的减弱，甚至在持守层次上陷于折损，导致专项性减弱与障碍，它还会因恶行而起变化，现出多种形态。所谓非法思惟，指非是欲界思惟，亦即不应思惟之意。此两者被教示为：对他人用以依怙的法语，是法的思惟；对自己用以款曲自己的，即为法思惟。也有舍弃此二者、不违犯、不作恶行者。所谓冷漠者，是指于修持止观时，心态淡然不动地住持。若止行者即冷漠，而只作观行者，同样是执行功课。于观修中，虽激发努力，但那种粗重冷漠种知却生起，直到观智现前通达，此时，应以锐利、勇猛、光明的心态如实安住，保持正念正知。

Gāthāsu samathavipassanādhammo āramitabbaṭṭhena ārāmo etassāti dhammārāmo. Tasmiṃyeva dhamme ratoti dhammarato. Tasseva dhammassa punappunaṃ vicintanato dhammaṃ anuvicintayaṃ taṃ dhammaṃ āvajjento, manasi karontoti attho. Anussaranti tameva dhammaṃ uparūparibhāvanāvasena anussaranto. Atha vā vimuttāyatanasīse ṭhatvā paresaṃ desanāvasena sīlādidhammo āramitabbaṭṭhena ārāmo etassāti dhammārāmo. Tatheva tasmiṃ dhamme rato abhiratoti dhammarato. Tesaṃyeva sīlādidhammānaṃ gatiyo samanvesanto kāmavitakkādīnaṃ okāsaṃ adatvā nekkhammasaṅkappādidhammaṃyeva anuvicintanato dhammaṃ anuvicintayaṃ. Tadubhayaṃ vā pana oḷārikato dahanto ajjhupekkhitvā samathavipassanādhammameva uparūpari bhāvanāvasena anussaranto anubrūhanavasena pavattento. Saddhammāti sattatiṃsappabhedā bodhipakkhiyadhammā navavidhalokuttaradhammā ca na parihāyati, na cirasseva taṃ adhigacchatīti attho.

偈曰：止与观之法如宅院，当将其视法之宅。于此法中生起喜乐者，是法乐。对彼法反复思惟细察者，意即深思观法，念念反复启发彼法。所谓忆念，是指反复思维彼法，若立于解脱之地，依于为他开示的戒法等法，视为法之宅。亦复如是，对此法欢喜，谓之法悦。彼戒等法的运动轨迹被追寻，以止断欲界思惟等，向出离心转向正思惟者反复思惟彼法。此二者被强烈反复照看，舍弃燃烧卷灭之法，而修习止观法时，彼法被忆念、发扬、行持。三十七法中之正法，诸觉支，九种通达世间彼岸之法，永不摒弃，永不暂失，最终必能证得。

Idāni tassa anussaraṇavidhiṃ dassento ‘‘caraṃ vā’’tiādimāha. Tattha caraṃ vāti bhikkhācāravasena caṅkamanavasena ca caranto vā. Yadi vā tiṭṭhanti tiṭṭhanto vā nisinno vā, uda vā sayanti sayanto vā. Evaṃ catūsupi iriyāpathesu. Ajjhattaṃ samayaṃ cittanti yathāvutte kammaṭṭhānasaṅkhāte gocarajjhatte attano cittaṃ rāgādikilesānaṃ vūpasamanavasena pajahanavasena samayaṃ samento. Santimevādhigacchatīti accantasantiṃ nibbānameva pāpuṇātīti.

今示忆念之方法，开示『行』字起首。所谓行者，是指比库依教行为而行走。若止，则止于立、坐、卧三业之中。如此四种出入行脚诸业，内方应时，心于所应修行之境界恰当持续地安住，以热诚、观察、放下贪欲等恶法而清净，得成安静定境。此安静即谓极安静，意即涅槃果已得成。

Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。

8. Andhakaraṇasuttavaṇṇanā8. 致盲经注释

§87

87. Aṭṭhame akusalavitakkāti akosallasambhūtā vitakkā. Andhakaraṇātiādīsu yassa sayaṃ uppajjanti, taṃ yathābhūtadassananivāraṇena andhaṃ karontīti andhakaraṇā. Na paññācakkhuṃ karontīti acakkhukaraṇā. Aññāṇaṃ karontīti aññāṇakaraṇā. Paññānirodhikāti kammassakatāpaññā, jhānapaññā, vipassanāpaññāti imā tisso paññā appavattikaraṇena nirodhentīti paññānirodhikā. Aniṭṭhaphaladāyakattā dukkhasaṅkhātassa vighātassa pakkhe vattantīti vighātapakkhikā. Kilesanibbānaṃ na saṃvattayantīti anibbānasaṃvattanikā.

第87条不善思惟者，是由不善所生之念头。所谓暗盲，是指念头自生时，使现前之正见蒙蔽成暗盲。所谓不智慧之行，指未生智慧之念头。所谓智慧障断者，是指由业力、禅定智慧、观慧三种智慧所断而止者。所谓不善无益果者，是指因所起恶业及其苦果所致之恶障难耐之念头。所谓不调涅槃者，意指不和谐于涅槃者。

Kāmavitakkoti kāmapaṭisaṃyutto vitakko. So hi kilesakāmasahito hutvā vatthukāmesu pavattati. Byāpādapaṭisaṃyutto vitakko byāpādavitakko. Vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. Ime dve ca sattesupi saṅkhāresupi uppajjanti. Kāmavitakko hi piyamanāpe satte vā saṅkhāre vā vitakkentassa uppajjati, byāpādavitakko appiye amanāpe satte vā saṅkhāre vā kujjhitvā olokanakālato paṭṭhāya yāva nāsanā uppajjati, vihiṃsāvitakko saṅkhāresu na uppajjati, saṅkhārā dukkhāpetabbā nāma natthi, ‘‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’’nti cintanakāle pana sattesu uppajjati.

欲思惟者，是指与欲念相应之念头。此念头由于有执取之欲染，故在人间事物中起。嗔恨思惟者，是与嗔恨相应之念头。杀害思惟者，是与杀害意乐相应之念头。此三者生于七识及七行中。欲思惟者在喜乐爱乐之识及行出现，嗔恨思惟者在不愉快、不喜爱之识及行出现，且发起时多为反对、抗拒之态；杀害思惟者虽在人识及行中，却不常起。众行应作苦之因，假如当惜那杀害与恶念，应念『此等众生欲杀、欲伤、欲捆绑、欲毁灭、欲灭绝』之意念起时。

Imeyeva pana kāmasaṅkappādayo. Atthato hi kāmavitakkādīnaṃ kāmasaṅkappādīnañca nānākaraṇaṃ natthi, taṃsampayuttā pana saññādayo kāmasaññādayo. Kāmadhātuādīnaṃ pana yasmā pāḷiyaṃ –

这里所说的正是欲界心所生起的根本思维（欲念）。从意义上来说，欲界思维及其他相应的各种类型思维并无区别，但与之连结的分别识则是欲界分别识。由于涉及欲界等界，故此巴利语中有—

‘‘Kāmapaṭisaṃyutto takko vitakko…pe… micchāsaṅkappo, ayaṃ vuccati kāmadhātu, sabbepi akusalā dhammā kāmadhātu. Byāpādapaṭisaṃyutto takko vitakko…pe… micchāsaṅkappo, ayaṃ vuccati byāpādadhātu. Dasasu āghātavatthūsu cittassa āghāto paṭighāto…pe… anattamanatā cittassa, ayaṃ vuccati byāpādadhātu. Vihiṃsāpaṭisaṃyutto takko vitakko micchāsaṅkappo , ayaṃ vuccati vihiṃsādhātu. Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena satte viheṭheti, ayaṃ vihiṃsādhātū’’ti (vibha. 182, 910) –

『与欲界相应的正念与正思维……错误思维，此名为欲界；一切不善法为欲界。与瞋恨相应的正念与正思维……错误思维，此名为瞋恨界。于十种烦恼处，心所的烦恼即瞋恨，此名为瞋恨界。与害害相应的正念与正思维及错误思维，此名为害害界。若有人以手、矛、棒、剑、绳索等任何一种武器伤害众生，此为害害界。』（诸法集论182，910）—

Āgatattā viseso labbhati.

当涉及来处时，可获得特殊的区别。

Tattha dve kathā sabbasaṅgāhikā ca asambhinnā ca. Tattha kāmadhātuyā gahitāya itarā dvepi gahitā nāma honti. Tato pana nīharitvā ayaṃ byāpādadhātu, ayaṃ vihiṃsādhātūti dassetīti ayaṃ sabbasaṅgāhikā nāma. Kāmadhātuṃ kathento pana bhagavā byāpādadhātuṃ byāpādadhātuṭṭhāne , vihiṃsādhātuṃ vihiṃsādhātuṭṭhāne ṭhapetvāva avasesaṃ kāmadhātu nāmāti kathesīti ayaṃ asambhinnakathā nāma.

此处有二种说法，一者为一切相连逻辑所成，另一者为非相连所成。就欲界分别识而言，若取其一还有另一两者亦为分别识。由此推知欲界分别识为瞋恨分别识及害害分别识，即此为一切相连之理。谈及欲界时，世尊设置瞋恨界于瞋恨界处，害害界于害害界处，而其余部分仍为欲界，这便是非相连之理。

Sukkapakkhe vuttavipariyāyena attho veditabbo. Nekkhammapaṭisaṃyutto vitakko nekkhammavitakko. So asubhapubbabhāge kāmāvacaro hoti, asubhajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Abyāpādapaṭisaṃyutto vitakko abyāpādavitakko. So mettāpubbabhāge kāmāvacaro hoti, mettājhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Avihiṃsāpaṭisaṃyutto vitakko avihiṃsāvitakko. So karuṇāpubbabhāge kāmāvacaro, karuṇājjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Yadā pana alobho sīsaṃ hoti, tadā itare dve tadanvāyikā honti. Yadā mettā sīsaṃ hoti, tadā itare dve tadanvāyikā honti. Yadā karuṇā sīsaṃ hoti, tadā itare dve tadanvāyikā honti.

从好的方面说，意义应以相反之理体会。与出离相应的思维称作出离思维。初禅中此思维表现为欲界现象，次第禅则是色界现象，此时禅被视作通向出离道的阶梯并超越世间。与无瞋恨相应之思维称作无瞋思维，此初现于慈心禅，次第禅为色界现象，也是通向出离的桥梁并超越世间。与无害害相应思维称为无害害思维，初现于悲心禅，次第禅为色界现象，亦成通向出离道，超越世间。倘若无贪爱为主导，则次第两者相应义存。倘若慈心为主导，则次第两者相应义存。倘若悲心为主导，亦然。

Imeyeva pana nekkhammasaṅkappādayo. Atthato hi nekkhammavitakkādīnaṃ nekkhammasaṅkappādīnañca nānākaraṇaṃ natthi, taṃsampayuttā pana saññādayo nekkhammasaññādayo. Nekkhammadhātuādīnaṃ pana yasmā pāḷiyaṃ –

这里正是出离界心所生起的根本思维。从意义上说，出离界思维及其他相应各种思维没有差别，然而与之连结的分别识便是出离界分别识。因其涉及出离界等，故巴利语云—

‘‘Nekkhammapaṭisaṃyutto takko vitakko saṅkappo, ayaṃ vuccati nekkhammadhātu, sabbepi kusalā dhammā nekkhammadhātu. Abyāpādapaṭisaṃyutto takko vitakko saṅkappo, ayaṃ vuccati abyāpādadhātu. Yā sattesu metti mettāyanā mettācetovimutti , ayaṃ vuccati abyāpādadhātu. Avihiṃsāpaṭisaṃyutto takko vitakko saṅkappo – ayaṃ vuccati avihiṃsādhātu. Yā sattesu karuṇā karuṇāyanā karuṇācetovimutti – ayaṃ vuccati avihiṃsādhātū’’ti. (Vibha. 182) –

「断欲相应的思维、意念、志向，此称为断欲法界，一切善法皆属于断欲法界。断恶意相应的思维、意念、志向，此称为断恶意法界。在众生中发起慈爱、友善、慈心安乐，此称为断恶意法界。断无害相应的思维、意念、志向，此称为无害法界。在众生中发起悲悯、慈悲、慈心安乐，此称为无害法界。」（《释经》182）

Āgatattā viseso labbhati. Idhāpi sabbasaṅgāhikā, asambhinnāti dve kathā vuttanayeneva veditabbā. Sesaṃ suviññeyyameva.

来处与特征可得知。此处虽然为整体通说，亦不相违，依此二义应当知道其意。余义明了易解。

Gāthāsu vitakkayeti vitakkeyya. Nirākareti attano santānato nīhareyya vinodeyya, pajaheyyāti attho. Save vitakkāni vicāritāni, sameti vuṭṭhīva rajaṃ samūhatanti yathā nāma gimhānaṃ pacchime māse pathaviyaṃ samūhataṃ samantato uṭṭhitaṃ rajaṃ mahato akālameghassa vassato vuṭṭhi ṭhānaso vūpasameti, evameva so yogāvacaro vitakkāni micchāvitakke ca vicāritāni taṃsampayuttavicāre ca sameti vūpasameti samucchindati. Tathābhūto ca vitakkūpasamena cetasā sabbesaṃ micchāvitakkānaṃ upasamanato vitakkūpasamena ariyamaggacittena. Idheva diṭṭheva dhamme, santipadaṃ nibbānaṃ, samajjhagā samadhigato hotīti.

偈中所说思维即是思念。消除意指斥除自心一切所生起的念头，消遣、舍弃。诸念头均被考察，聚集如同尘埃聚集般，如同田野后月时土地上聚集的灰尘，忽然被大云遮盖而消除，念头处亦如是被止息。修行者若反复以此理道理观察念头，不正念念头亦被消解断除。如此念头止息依止，心念所有不善念头亦随之息灭清净。佛陀道心实证如是法。以现见法得成正行早证涅槃。

Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。

9. Antarāmalasuttavaṇṇanā九、《中间垢经》注释

§88

88. Navame antarāmalāti ettha antarāsaddo –

八十八。第九“障碍声”，此处谓为障碍声——

‘‘Nadītīresu saṇṭhāne, sabhāsu rathiyāsu ca;

「河边集会，厅堂街市，

Janā saṅgamma mantenti, mañca tañca kimantara’’nti. –

人人聚议纷纷言说，我该何去何从。」——

Ādīsu (saṃ. ni. 1.228) kāraṇe āgato. ‘‘Addasā maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe. ‘‘Apicāyaṃ tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) vivare.

起初，因为缘起（saṃ. ni. 1.228）而来。意为：“婆罗门啊，我见到有一女众在饮食时洗涤器皿”，此言出现在（ma. ni. 2.149）时刻。“此外，这位苦行者进入两个大地狱中的中界”，此义见于（pārā. 231）的说明中。

‘‘Pītavatthe pītadhaje, pītālaṅkārabhūsite;

『身披黄色衣，挂饰黄色宝物；』

Pītantarāhi vaggūhi, apiḷandhāva sobhasī’’ti. –

『在黄色袈裟的不同层次之中，光彩夺目如同金石般。』——

Ādīsu (vi. va. 658) uttarisāṭake. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. Idhāpi citte eva daṭṭhabbo. Tasmā antare citte bhavā antarā. Yasmiṃ santāne uppannā, tassa malinabhāvakaraṇato malā. Tattha malaṃ nāma duvidhaṃ – sarīramalaṃ, cittamalanti. Tesu sarīramalaṃ sedajallikādi sarīre nibbattaṃ, tattha laggaṃ āgantukarajañca, taṃ udakenapi nīharaṇīyaṃ, na tathā saṃkilesikaṃ. Cittamalaṃ pana rāgādisaṃkilesikaṃ, taṃ ariyamaggeheva nīharaṇīyaṃ. Vuttañhetaṃ porāṇehi –

起初（vi. va. 658）《北地续部》里写道：“在内心之间，没有生起嗔怒”，这义又见于（udā. 20）中的「心」段。这里所说的，是内心之中应当观察的。故此，内间即是心间。在这内间（antare）生起的，有染污的存在，称为污浊。所谓污浊有两种，即身污浊与心污浊。身污浊是指皂荚渣等沉积于身上的污物，在此污秽物沉于水中可被冲洗去，但并非心理上的污染。心污浊则指由贪欲等染污所起的污秽，此种污秽须于圣道中加以洗涤。古人言说：

‘‘Rūpena saṃkiliṭṭhena, saṃkilissanti māṇavā;

『依赖外形而被污染，众生必遭玷污；』

Rūpe suddhe visujjhanti, anakkhātaṃ mahesinā.

『外形清净则净化，佛王无形中使之清净。』

‘‘Cittena saṃkiliṭṭhena, saṃkilissanti māṇavā;

‘染污的心，世人必将被其所染；

Citte suddhe visujjhanti, iti vuttaṃ mahesinā’’ti. (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106);

心净洁者则得以清净，如大智者所说。’（《长部律藏》卷二页三七三；《大部律藏》卷一页一〇六）

Tenāha bhagavā ‘‘cittasaṃkilesā, bhikkhave, sattā saṃkilissanti, cittavodānā visujjhantī’’ti (saṃ. ni. 3.100). Tasmā bhagavā idhāpi cittamalavisodhanāya paṭipajjitabbanti dassento ‘‘tayome, bhikkhave, antarāmalā’’ti āha.

因此世尊说：‘比库们，如是心之染污，众生必为其所染；但心为恶言时得以清净。’（《增支部律藏》卷三页一〇〇）由此可知，世尊在此也示现应当精勤修习净除心染污，称之为‘三种内染’。

Yathā cete lobhādayo sattānaṃ citte uppajjitvā malinabhāvakarā nānappakārasaṃkilesavidhāyakāti antarāmalā, evaṃ ekato bhuñjitvā, ekato sayitvā, otāragavesī amittasattu viya citte eva uppajjitvā sattānaṃ nānāvidhaanatthāvahā, nānappakāradukkhanibbattakāti dassento ‘‘antarāamittā’’tiādimāha. Tattha mittapaṭipakkhato amittā, sapattakiccakaraṇato sapattā, hiṃsanato vadhakā, ujuvipaccanīkato paccatthikā.

譬如贪欲等种类于众生心中生起，因而成污秽性，导致多种多样的染污产生。世尊一方面饮食，一方面卧眠，既寻求下方，犹如敌人般常住于心，即是内染，亦称‘内贼’。于此处，贼者即与敌对者相对，为出于害意、作恶害他之因所结。

Tattha dvīhi ākārehi lobhādīnaṃ amittādibhāvo veditabbo. Verīpuggalo hi antaraṃ labhamāno attano verissa satthena vā sīsaṃ pāteti, upāyena vā mahantaṃ anatthaṃ uppādeti. Ime ca lobhādayo paññāsirapātanena yonisampaṭipādanena ca tādisaṃ tato balavataraṃ anatthaṃ nibbattenti. Kathaṃ? Cakkhudvārasmiñhi iṭṭhādīsu ārammaṇesu āpāthagatesu yathārahaṃ tāni ārabbha lobhādayo uppajjanti, ettāvatāssa paññāsiraṃ pātitaṃ nāma hoti. Sotadvārādīsupi eseva nayo. Evaṃ tāva paññāsirapātanato amittādisadisatā veditabbā. Lobhādayo pana kammanidānā hutvā aṇḍajādibhedā catasso yoniyo upanenti. Tassa yoniupagamanamūlakāni pañcavīsati mahābhayāni dvattiṃsa kammakaraṇāni ca āgatāneva honti. Evaṃ yonisampaṭipādanatopi nesaṃ amittādisadisatā veditabbā. Iti lobhādayo amittādisadisatāya cittasambhūtatāya ca ‘‘antarāamittā’’tiādinā vuttā. Apica amittehi kātuṃ asakkuṇeyyaṃ lobhādayo karonti, amittādibhāvo ca lobhādīhi jāyatīti tesaṃ amittādibhāvo veditabbo. Vuttañhetaṃ –

内贼之性由两种形态显现：其一是贪欲等由敌人成为敌人的内在表现；其二是因敌对饶有恶念，从而产生害意。若观察，怒者夺取其敌人、或以手段断首，或者施以更严重的害法，乃至直截了当杀害他人。贪欲等由智慧堕陷及正断念不获，因缘生出更强烈的痛苦和害意，如何发生？于眼门外缘及其他烦恼事物上沾染，贪欲等起相续连生，至此基础智已堕落。耳门等亦复如是。由此种种智力堕失表现出内贼等性质。贪欲等虽是业之因缘，亦助长四种根本烦恼生起。由此烦恼根基而生二十五种大怖畏与三十二种作业即生。由此见及正断念不获，亦当知其内贼之性。虽然，有些内贼起于不能为敌之贪者所作，而贪欲等由敌方起，故其内贼之性由贪欲所生，宜当识别。故言：

‘‘Diso disaṃ yantaṃ kayirā, verī vā pana verinaṃ;

‘应于方向施展力量，敌即敌之敌。’

Micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare’’ti. (dha. pa. 42; udā. 33);

“心若不正，恶者本身不会由此产生。”

Gāthāsu attano paresañca anatthaṃ janetīti anatthajanano. Vuttañhetaṃ –

诗中说及自他两者生无益者，即生无益之意。其义如次所述：

‘‘Yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādeti vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho iti, tadapi akusalaṃ, itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavantī’’ti (a. ni. 3.70).

“即使举止粗暴，身语意三门所作所为皆不善；即使因贪婪而心被其覆盖，生恶意于他者，乃至制造痛苦，或杀害、囚禁、欺辱、放逐等不善行为，皆属不善。历史上由贪欲生贪根、贪起因、贪所生、贪所依赖，因而出现众多恶劣不善法。”（引自《增支部》三卷70节）

Aparampi vuttaṃ –

又有论说：

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedetī’’tiādi (a. ni. 3.54).

“呵，婆罗门，若心被嗔恚覆盖，心生纷乱，无论对自己或他人，都生苦与忧伤，心亦感受苦痛。”（引自《增支部》三卷54节）

Cittappakopanoti cittasaṅkhobhano. Lobho hi lobhanīye vatthusmiṃ uppajjamāno cittaṃ khobhento pakopento vipariṇāmento vikāraṃ āpādento uppajjati, pasādādivasena pavattituṃ na deti. Bhayamantarato jātaṃ, taṃ jano nāvabujjhatīti taṃ lobhasaṅkhātaṃ antarato abbhantare attano citteyeva jātaṃ anatthajananacittappakopanādiṃ bhayaṃ bhayahetuṃ ayaṃ bālamahājano nāvabujjhati na jānātīti.

心中激怒乃心境之扰乱。因贪恋而生的心，其心愤怒、激动、扭曲，产生不良情绪与变化，不能以安静等善境转化。此怒源于内心恐惧，此苦常生于内心之中，普遍若此者多不明白此理，不能察觉，是愚顽众生不知其因由也。

Luddho atthaṃ na jānātīti attatthaparatthādibhedaṃ atthaṃ hitaṃ luddhapuggalo yathābhūtaṃ na jānāti. Dhammaṃ na passatīti dasakusalakammapathadhammampi luddho lobhena abhibhūto pariyādinnacitto na passati paccakkhato na jānāti, pageva uttarimanussadhammaṃ. Vuttampi cetaṃ –

失去正理之人不知正法之别，所谓自理与他理不同等。失去正理之人真实情况即如实不明。虽有教法存在，然此人未见闻正法之道理，因贪欲势力压倒，心意昏乱，未得觉察，不明了因缘，唯独见于俗世法。对此前所述亦有说：

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ na pajānāti, paratthampi yathābhūtaṃ na pajānāti, ubhayatthampi yathābhūtaṃ na pajānātī’’tiādi (a. ni. 3.55).

『婆罗门啊，色欲所困扰，心意昏乱者真实自理不明，真实他理不明，双重本理亦不通达』等，此节载于《增支部·三十五经》。

Andhatamanti andhabhāvakaraṃ tamaṃ. Yanti yattha. Bhummatthe hi etaṃ paccattavacanaṃ. Yasmiṃ kāle lobho sahate abhibhavati naraṃ, andhatamaṃ tadā hotīti. Yanti vā kāraṇavacanaṃ. Yasmā lobho uppajjamāno naraṃ sahate abhibhavati, tasmā andhatamaṃ tadā hotīti yojanā, ya-ta-saddānaṃ ekantasambandhabhāvato. Atha vā yanti kiriyāparāmasanaṃ, ‘‘lobho sahate’’ti ettha yadetaṃ lobhassa sahanaṃ abhibhavanaṃ vuttaṃ. Etaṃ andhabhāvakarassa tamassa gamanaṃ uppādoti attho. Atha vā yaṃ naraṃ lobho sahate abhibhavati, tassa andhatamaṃ tadā hoti, tato ca luddho atthaṃ na jānāti, luddho dhammaṃ na passatīti evamettha attho daṭṭhabbo.

所谓盲者乃生盲状之暗也。『盲』指所向之所往。以本地而言，当此时贪欲专横侵害人身，则谓当时为最甚盲昧。此『往』也可说为因缘言者，云：因贪欲生起而执害人身，故时为极盲。此系语义联系专一故也。又或说，为行为践踏故，云：『贪欲所侵害』是说贪心忍受与践踏。此引为盲状之暗向生成也。又或说，贪欲所侵害此人，则为极盲，且此人失解真义，不能了达真法，不能见闻法理，故得此义。

Yo ca lobhaṃ pahantvānāti yo pubbabhāge tadaṅgavasena vikkhambhanavasena ca yathārahaṃ samathavipassanāhi lobhaṃ pajahitvā tathā pajahanahetu lobhaneyye dibbepi rūpādike upaṭṭhite na lubbhati, balavavipassanānubhāvena lobho pahīyate tamhāti tasmā ariyapuggalā ariyamaggena lobho pahīyati pajahīyati, accantameva pariccajīyati. Yathā kiṃ? Udabindūva pokkharāti paduminipaṇṇato udakabindu viya. Sesagāthānampi iminā nayena attho veditabbo.

复次，断贪者乃前已具修身口意三业之禅定观察者；于此禅定止观相应之力中，圆寂断除贪矣。彼禅修力强时，贪遂消失。由此故圣者依圣道缘，断除贪欲，舍却贪意，至彻底尽弃。譬如水池之水滴，浮于莲叶之上，如是以此义理可明众经。

Tathā dosassa –

同样论断嗔恨者——

‘‘Yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādeti vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho iti, tadapi akusalaṃ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavantī’’ti (a. ni. 3.70).

『尽管有恶业于身语意生起，然此恶亦属不善。尽管恶业以嗔恚为害，心智昏乱，致生恶终苦，生死束缚，知苦厌苦而要逃离受苦，乃属于恶业。不仅如此，因嗔生嗔之因，嗔之缘生，诸多恶业由此而起，为不善法也』，此节载于《增支部·七十经》。

Tathā –

如是——

‘‘Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedetī’’ti (a. ni. 3.55).

『比喻婆罗门，因嗔恚所胜，心志昏乱，虽自忧扰亦忧他患，既忧自身之患亦忧他患，心念二患，俱感苦恼与忧愁』（阿含尼萨3.55）。

Tathā –

如是——

‘‘Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ na pajānāti , paratthampi yathābhūtaṃ na pajānāti, ubhayatthampi yathā bhūtaṃ na pajānātī’’ti (a. ni. 3.55) –

『比喻婆罗门，因嗔恚所胜，心志昏乱，不但不如实了知自身之义，亦不如实了知他者之义，且不如实了知两者义』（阿含尼萨3.55）——

Ādisuttapadānusārena anatthajananatā atthahānihetutā ca veditabbā.

依始经语，应了知此谓无益生起及利益坏灭之因。

Tathā mohassa ‘‘yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā’’tiādinā (a. ni. 3.70), ‘‘mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi cetetī’’tiādinā(a. ni. 3.55), ‘‘attatthampi yathābhūtaṃ na pajānātī’’tiādinā (a. ni. 3.55) ca āgatasuttapadānusārena veditabbā.

如同痴迷者『虽身口意皆造业』（阿含尼萨3.70）之类，『比喻婆罗门，因痴迷所胜，心志昏乱，虽忧自身之患』（阿含尼萨3.55）等及『不如实了知自身之义』（阿含尼萨3.55）等，皆当遵照所来始经语分别了知。

Tālapakkaṃvabandhanāti tālaphalaṃ viya usumuppādena vaṇṭato, tatiyamaggañāṇuppādena tassa cittato doso pahīyati, pariccajīyatīti attho. Mohaṃ vihanti so sabbanti so ariyapuggalo sabbaṃ anavasesaṃ mohaṃ catutthamaggena vihanti vidhamati samucchindati. Ādiccovudayaṃ tamanti ādicco viya udayaṃ uggacchanto tamaṃ andhakāraṃ.

“枣果束缚”即如枣果被刺扎伤害般，由欲望生起，缠缚心意；进至第三重烦恼生起，心中憎恨被除去、舍弃，此义是也。愚痴使一切蒙蔽，圣者亦不例外，诸凡夫悉皆陷于完全的愚痴，乃至第四重烦恼中；愚痴被摧毁、断绝。初暗蔽者谓无明，犹如初暗向上升腾，遂至暗无光明。

Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释完毕。

10. Devadattasuttavaṇṇanā十、《迭瓦达德经》注释

§89

89. Dasame tīhi, bhikkhave, asaddhammehi abhibhūtoti kā uppatti? Devadatte hi avīcimahānirayaṃ paviṭṭhe devadattapakkhiyā aññatitthiyā ca ‘‘samaṇena gotamena abhisapito devadatto pathaviṃ paviṭṭho’’ti abbhācikkhiṃsu. Taṃ sutvā sāsane anabhippasannā manussā ‘‘siyā nu kho etadevaṃ, yathā ime bhaṇantī’’ti āsaṅkaṃ uppādesuṃ. Taṃ pavattiṃ bhikkhū bhagavato ārocesuṃ. Atha bhagavā ‘‘na, bhikkhave, tathāgatā kassaci abhisapaṃ denti, tasmā na devadatto mayā abhisapito, attano kammeneva nirayaṃ paviṭṭho’’ti vatvā tesaṃ micchāgāhaṃ paṭisedhento imāya aṭṭhuppattiyā idaṃ suttaṃ abhāsi.

第八十九经中，尊者们，当不净法三者中何者为胜？当时，提婆达多已堕入无间大地狱，提婆达多党派及异教徒皆传闻称『游方者果德玛被提婆达多诽谤，提婆达多由此入地』。人们听闻此言，未解教义，生疑惑，怀疑『是否真如他们所说？』。比库们将此烦扰告知世尊。世尊说：“比库们，诸如来不会诽谤他人，故提婆达多非由我诽谤，乃因他己业力入地狱。”世尊驳斥其错误观念，借此八十四经说，为释此义。

Tattha asaddhammehīti asataṃ dhammehi, asantehi vā dhammehi. Atekicchoti buddhehipi anivattanīyattā avīcinibbattiyā tikicchābhāvato atekiccho, atikicchanīyoti attho. Asantaguṇasambhāvanādhippāyena pavattā pāpā icchā etassāti pāpiccho, tassa bhāvo pāpicchatā, tāya. ‘‘Ahaṃ buddho bhavissāmi, saṅghaṃ pariharissāmī’’ti tassa icchā uppannā. Kokālikādayo pāpā lāmakā mittā etassāti pāpamitto, tassa bhāvo pāpamittatā, tāya. Uttarikaraṇīyeti jhānābhiññāhi uttarikaraṇīye adhigantabbe maggaphale anadhigate sati eva, taṃ anadhigantvāti attho. Oramattakenāti appamattakena jhānābhiññāmattena. Visesādhigamenāti uttarimanussadhammādhigamena. Antarāti vemajjhe. Vosānaṃ āpādīti akatakiccova samāno ‘‘katakiccomhī’’ti maññamāno samaṇadhammato vigamaṃ āpajji. Iti bhagavā iminā suttena visesato puthujjanabhāve ādīnavaṃ pakāsesi bhāriyo puthujjanabhāvo, yatra hi nāma jhānābhiññāpariyosānā sampattiyo nibbattetvāpi anekānatthāvahaṃ nānāvidhaṃ dukkhahetuṃ asantaguṇasambhāvanaṃ asappurisasaṃsaggaṃ ālasiyānuyogañca avijahanto avīcimhi kappaṭṭhiyaṃ atekicchaṃ kibbisaṃ pasavissatīti.

“不净法”意指虚假法、不善法或不安法。谓佛亦受此法影响，难回避无明之起；故谓其难以去除，名为“难去”。而所谓“不善法”为恶心起，乃因其妄心生起于无明，故名“恶心难去”，即“不善法”意。又不善法由恶根应缘而生，谓谓恶心、有害心。有“我将成为佛，将护持僧众”之意念者，为“欲成佛”的意向；心生恐怖、惧法敌者，为“恶友”的意向。所谓“超越者”，是指由禅定初次证得道果境界，虽未得究竟果位，非最终完全觉悟；“未得”即未达究竟涅槃。谓证禅定时心绪不强而软弱。所谓“特别成就”，是指超凡人证得更高的天人法界。所谓“内间”，为心下中心部位。谓心未完成业绩，迷惑不明，似乎无任务之心怀。如此说，世尊借此经文特别揭示凡夫之大患，其因禅定所生圆满功德虽尽涅槃，然因多种理由缘起，仍受烦恼苦因困阻：恶心难去、不善法生、恶友交往、懈怠生活、贪欲习气等，陷入轮回无间地狱界。

Gāthāsu māti paṭisedhe nipāto. Jātūti ekaṃsena. Kocīti sabbasaṅgāhakavacanaṃ. Lokasminti sattaloke. Idaṃ vuttaṃ hoti ‘‘imasmiṃ sattaloke koci puggalo ekaṃsena pāpiccho mā hotū’’ti. Tadamināpi jānātha, pāpicchānaṃ yathā gatīti pāpicchānaṃ puggalānaṃ yathā gati yādisī nipphatti, yādiso abhisamparāyo, taṃ imināpi kāraṇena jānāthāti devadattaṃ nidassento evamāha. Paṇḍitoti samaññātoti pariyattibāhusaccena paṇḍitoti ñāto. Bhāvitattoti sammatoti jhānābhiññāhi bhāvitacittoti sambhāvito. Tathā hi so pubbe ‘‘mahiddhiko godhiputto, mahānubhāvo godhiputto’’ti dhammasenāpatināpi pasaṃsito ahosi. Jalaṃva yasasā aṭṭhā, devadattoti vissutoti attano kittiyā parivārena jalanto viya obhāsento viya ṭhito devadattoti evaṃ vissuto pākaṭo ahosi. ‘‘Me sutta’’ntipi pāṭho, mayā sutaṃ sutamattaṃ, katipāheneva atathābhūtattā tassa taṃ paṇḍiccādi savanamattamevāti attho.

诗句第十节节选处，“出生”为单词。“何者”为总集词。此文谓：“世间中，某人独自非善为者无有。”据此可知，恶缘之中个体之间有相互联系与聚合，称为“聚集”；依此世尊示例如提婆达多，言其聪慧深明，“慧者”为熟知、大智之意。谓其过去曾蒙“神力神儿”、“大有神通神儿”等僧团长官推崇赞叹，如水流荣光照耀周围，称为提婆达多闻名天下。此名句段传授，释其愚昧听闻不实谣言之情形。

So samānamanuciṇṇo, āsajja naṃ tathāgatanti so evaṃbhūto devadatto ‘‘buddhopi sakyaputto, ahampi sakyaputto, buddhopi samaṇo, ahampi samaṇo, buddhopi iddhimā, ahampi iddhimā, buddhopi dibbacakkhuko, ahampi dibbacakkhuko, buddhopi dibbasotako, ahampi dibbasotako, buddhopi cetopariyañāṇalābhī, ahampi cetopariyañāṇalābhī, buddhopi atītānāgatapaccuppanne dhamme jānāti, ahampi te jānāmī’’ti attano pamāṇaṃ ajānitvā sammāsambuddhaṃ attanā samasamaṭṭhapanena samānaṃ āpajjanto ‘‘idānāhaṃ buddho bhavissāmi, bhikkhusaṅghaṃ pariharissāmī’’ti abhimārapayojanā tathāgataṃ āsajja āsādetvā viheṭhetvā. ‘‘Pamādamanujīno’’tipi paṭhanti. Tassattho ‘‘vuttanayena pamādaṃ āpajjanto pamādaṃ nissāya bhagavatā saddhiṃ yugaggāhacittuppādena saheva jhānābhiññāhi anujīno parihīno’’ti. Avīcinirayaṃ patto, catudvāraṃ bhayānakanti jālānaṃ tattha uppannasattānaṃ vā nirantaratāya ‘‘avīcī’’ti laddhanāmaṃ catūsu passesu catumahādvārayogena catudvāraṃ atibhayānakaṃ mahānirayaṃ paṭisandhiggahaṇavasena patto. Tathā hi vuttaṃ –

同时，提婆达多自觉平庸，尽管如此，他自诩与如来同为释迦族子；自称与如来皆为游方者、皆具神通、皆有天眼与天耳、皆能心知过去未来殊胜法。因未能明了自性，误认自己与正觉者无二无别，企图达到“今后我将成佛，护持比库僧团”的心愿，故轻视世尊。有人称他“愚昧顽固”。世尊则言：“提婆达多因过失，依止妄念，与世尊同心产生错误见，无力修持禅定神通，如此必将堕入无间地狱。”无间地狱乃四大恐怖门之一，生于地狱苦痛者，连续不断，故被称为无间。如此正教所述。

‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

“四眼四门，光明有限度。”

Ayopākārapariyanto, ayasā paṭikujjito.

无利器所缠绕，无铁所笼罩。

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

“那由铁质成的土地，具有燃烧的火焰，

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’ti. (ma. ni. 3.250; a. ni. 3.36; pe. va. 693-694; jā. 2.19.86-87);

『遍布百由旬四方，常住而安立。』

Aduṭṭhassāti aduṭṭhacittassa. Dubbheti dūseyya. Tameva pāpaṃ phusatīti tameva aduṭṭhadubbhiṃ pāpapuggalaṃ pāpaṃ nihīnaṃ pāpaphalaṃ phusati pāpuṇāti abhibhavati. Bhesmāti vipulabhāvena gambhīrabhāvena ca bhiṃsāpento viya, vipulagambhīroti attho. Vādenāti dosena. Vihiṃsatīti bādhati āsādeti. Vādo tamhi na rūhatīti tasmiṃ tathāgate parena āropiyamāno doso na ruhati, na tiṭṭhati, visakumbho viya samuddassa, na tassa vikāraṃ janetīti attho.

『不恶意者』，即心无恶意者。『加害』，即伤害之意。『此恶触及彼自身』，即此恶触及、到达、压倒那位对无恶意者加害的恶人，谓其低劣之恶果。『令畏惧』，如以广大深邃令人恐惧之意，即广大而深邃之义。『以过失』，即以罪咎之意。『损恼』，即侵逼、攻击之意。『过失不住于彼』，即他人强加于如来之过失，不生根、不得立，如同毒瓮置于大海之中，不能令其生起任何变异，此为其义。

Evaṃ chahi gāthāhi pāpicchatādisamannāgatassa nirayūpagabhāvadassanena dukkhato aparimuttataṃ dassetvā idāni tappaṭipakkhadhammasamannāgatassa dukkhakkhayaṃ dassento ‘‘tādisaṃ mitta’’nti osānagāthamāha. Tassattho – yassa sammā paṭipannassa maggānugo paṭipattimaggaṃ anugato sammā paṭipanno appicchatādiguṇasamannāgamena sakalavaṭṭadukkhassa khayaṃ pariyosānaṃ pāpuṇeyya. Tādisaṃ buddhaṃ vā buddhasāvakaṃ vā paṇḍito sappañño, attano mittaṃ kubbetha tena mettikaṃ kareyya, tañca seveyya tameva payirupāseyyāti.

如是以六偈展示被恶心等所染的地狱降临现象，令众生觉苦且未得解脱；如今以正行修学者，具少欲恶等诸缺陷，而能见三转法轮断尽一切轮回苦的圆满终结，故称“如此良友”，此言之缘由是因为如是严守正行、追随正道者，虽具底层烦恼，却达轮回痛苦终尽之境。智慧者，无论佛或佛弟子，当亲近此等良友，为其作慈心呵护，辅助和礼敬之。

Iti imasmiṃ vagge chaṭṭhasattamasuttesu vivaṭṭaṃ kathitaṃ, itaresu vaṭṭavivaṭṭaṃ kathitaṃ.

以上即为本品中第六、七经所作解说，余品则有环绕理路的解说。

Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释完毕。

Catutthavaggavaṇṇanā niṭṭhitā. · 第四品注释完毕。

5. Pañcamavaggo

第五、第五品

1. Aggappasādasuttavaṇṇanā1. 最上净信经注释

§90

90. Pañcamavaggassa paṭhame aggappasādāti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. Tathā hesa ‘‘ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ (ma. ni. 2.70). Ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti (dī. ni. 1.250; pārā. 15) ca ādīsu ādimhi dissati. ‘‘Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya (kathā. 441). Ucchaggaṃ veḷagga’’nti ca ādīsu koṭiyaṃ. ‘‘Ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. ni. 5.374). Anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu’’nti (cūḷava. 318) ca ādīsu koṭṭhāse. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca uttamo ca pavaro ca (a. ni. 4.95). Aggohamasmi lokassā’’ti ca ādīsu (dī. ni. 2.31; ma. ni. 3.207) seṭṭhe. Svāyamidhāpi seṭṭheyeva daṭṭhabbo. Tasmā aggesu seṭṭhesu pasādā, aggabhūtā seṭṭhabhūtā vā pasādā aggappasādāti attho.

第九十节「五分别」首称「首要庄严」，此「首」之辞，于「首」「堆」「座」「最上」诸义显现。如经中云：「当天（时）首，正门，（我）闭门，拘束那众人的门。」（中部律藏尼柯耶二七〇）「当天首手握，归依。」（长部律藏尼柯耶一二五〇；般若经十五）此为「首」之初始所现。「用手指杖指着彼指杖。」（讲义四四一）「旗杆与台座。」此亦首显。「柿叶支、蜜支、维支。」（论议五三七四）「我允许，须知，比库！可用御座或摊盖。」（小部律藏三一八）此为「堆」与「座」之例。「此为这四人之首，尊最高，最佳，卓越。」（增支部尼柯耶四九五）「我是世上之首。」（长部律藏尼柯耶二三一）此为「最上」之义。由此见「首」有上、最及庄严之义，故「首要庄严」即是此义。

Purimasmiñca atthe aggasaddena buddhādiratanattayaṃ vuccati. Tesu bhagavā tāva asadisaṭṭhena, guṇavisiṭṭhaṭṭhena, asamasamaṭṭhena ca aggo. So hi mahābhinīhāraṃ dasannaṃ pāramīnaṃ pavicayañca ādiṃ katvā tehi bodhisambhāraguṇehi ceva buddhaguṇehi ca sesajanehi asadisoti asadisaṭṭhena aggo. Ye cassa guṇā mahākaruṇādayo, te sesasattānaṃ guṇehi visiṭṭhāti guṇavisiṭṭhaṭṭhenapi sabbasattuttamatāya aggo. Ye pana purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva rūpakāyaguṇehi ceva dhammakāyaguṇehi ca samoti asamasamaṭṭhenapi aggo. Tathā dullabhapātubhāvato acchariyamanussabhāvato bahujanahitasukhāvahato adutiyaasahāyādibhāvato ca bhagavā loke aggoti vuccati. Yathāha –

在之前的意义中，「首」一词又指佛及诸尊贵宝物。于彼，世尊为无上无伦、德行卓绝之首。彼放弃宏广大愿十度开始修证菩提资粮；以这些及佛陀品德等余诸稀有，人间无出其右者。众圣者毕竟悲悯心等德为最，逾越一切众生。历代正觉诸佛虽与一切众生不同，无二无等，亦同于此身世宝与法宝之德，故言其为无伦无等者。世尊因罕有显现，变化人形，广利大众善乐，且为第二无上救主者，世间尊首之谓。如言：

‘‘Ekapuggalassa , bhikkhave, pātubhāvo dullabho lokasmiṃ, katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa.

「比库，世间难遇一人何等难？如来、阿拉汉、正觉者。」

‘‘Ekapuggalo , bhikkhave, loke uppajjamāno uppajjati acchariyamanusso.

「比库，世间有人生时，即生为神奇人。」

‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujana…pe… sammāsambuddho.

「比库，世间有人生时，即为广大众生所亲近，名为正觉者。」

‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati, adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.170-172, 174).

世尊说：『比库们，世界上一人独立生起时，他成为生起的最上者；第二者是无助的、不足的、不平等的、不善配的、不成就的人，与第一者不相称，是两足动物中的首领。何谓一人独立？即如来、阿拉汉、正觉者。』（《增支部·尼连禅经》1.170-172,174）

Dhammasaṅghāpi aññadhammasaṅghehi asadisaṭṭhena visiṭṭhaguṇatāya dullabhapātubhāvādinā ca aggā. Tathā hi tesaṃ svākkhātatādisuppaṭipannatādiguṇavisesehi aññadhammasaṅghā sadisā appataranihīnā vā natthi, kuto seṭṭhā. Sayameva ca pana tehi visiṭṭhaguṇatāya seṭṭhā. Tathā dullabhuppādaacchariyabhāvabahujanahitasukhāvahā adutiyaasahāyādisabhāvā ca te. Yadaggena hi bhagavā dullabhapātubhāvo, tadaggena dhammasaṅghāpīti. Acchariyādibhāvepi eseva nayo. Evaṃ aggesu seṭṭhesu uttamesu pavaresu guṇavisiṭṭhesu pasādāti aggappasādā.

法众相较于他法众具有不可匹敌的优越品质，是难得发生的顶尖存在。正如对其自挂显扬、完美实践的种种美德来说，他法众无可比拟、远远不及，更无上乘之称。自己本身因其卓越品质为最上。如此，他们具有难以产生、奇妙、能为大众利益安乐所依的第二者无助之性。因佛世尊本身是难得的顶峰，故称法众为难得出现的首领。在殊胜、顶尖、最优者中，称为第一佳首领，令人信服者即为首领之信服。

Dutiyasmiṃ pana atthe yathāvuttesu aggesu buddhādīsu uppattiyā aggabhūtā pasādā aggappasādā. Ye pana ariyamaggena āgatā aveccappasādā, te ekanteneva aggabhūtā pasādāti aggappasādā. Yathāha ‘‘idha , bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hotī’’tiādi (saṃ. ni. 5.1027). Aggavipākattāpi cete aggappasādā. Vuttañhi ‘‘agge kho pana pasannānaṃ aggo vipāko’’ti.

第二方面来说，在上述最上诸首者中，如佛等因其超凡卓异的发生状态才成为首领。那些凭圣者之首汇聚而来的，具清净无瑕的信服，即是绝对的首领信服。正如云：「比库们，圣门弟子借由对佛的无瑕信服而具足。」（《相应部·尼连禅经》5.1027）首领效应中，信服即是首领的果报。又云：「首领当为心安者的首领果报。」

Yāvatāti yattakā. Sattāti pāṇino. Apadāti apādakā. Dvipadāti dvipādakā. Sesapadadvayepi eseva nayo. Vā-saddo samuccayattho, na vikappattho. Yathā ‘‘anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhatī’’ti (ma. ni. 1.17) ettha anuppanno ca uppanno cāti attho. Yathā ca ‘‘bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā’’ti (ma. ni. 1.402; saṃ. ni. 2.12) ettha bhūtānañca sambhavesīnañcāti attho. Yathā ca ‘‘aggito vā udakato vā mithubhedato vā’’ti (dī. ni. 2.152; udā. 76; mahāva. 286) ettha aggito ca udakato ca mithubhedato cāti attho, evaṃ ‘‘apadā vā…pe… aggamakkhāyatī’’ti etthāpi apadā ca dvipadā cāti sampiṇḍanavasena attho daṭṭhabbo. Tena vuttaṃ ‘‘vā-saddo samuccayattho, na vikappattho’’ti.

『如是』者，指其应有之量。『存在者』指有情。『死者』指已死者。『两足者』指两足动物。剩余两足双数亦同理。『瓦』语为合成词，不是别变。譬如『未生』与『现生』即为未生及现生之意。又如『众生』指已生及将生之众生。又如『火、风、水』等词，皆为合成词，尽应如此理解。故『死者与两足者』应理解为复合概念的集合体。故云『瓦』语为合成词，不是变形。

Rūpinoti rūpavanto. Na rūpinoti arūpino. Saññinoti saññāvanto. Na saññinoti asaññino. Nevasaññināsaññino nāma bhavaggapariyāpannā. Ettāvatā ca kāmabhavo, rūpabhavo, arūpabhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo, saññībhavo, asaññībhavo, nevasaññīnāsaññībhavoti navavidhepi bhave satte anavasesato pariyādiyitvā dassesi dhammarājā. Ettha hi rūpiggahaṇena kāmabhavo rūpabhavo pañcavokārabhavo ekavokārabhavo ca dassito, arūpiggahaṇena arūpabhavo catuvokārabhavo ca dassito. Saññībhavādayo pana sarūpeneva dassitā. Apadādiggahaṇena kāmabhavapañcavokārabhavasaññībhavānaṃ ekadeso dassitoti.

『色界者』谓有色者。『无色界者』谓无色者。有『想者』谓有想者，无想者谓无想者。『非有想非无想者』谓超越有无相的界。至此色界、欲界、无色界，一界一相、四相、五相，以及有想、无想、非有想非无想，合计九种此界形态，由法王详尽周遍无遗地显现。其以色聚合为欲界色相、五相、单相而显现，因无色聚合而显现无色界及四相。有想等则同样以实态显现。因执持死者复合而达成欲界、五相界及有想等的单一区域显现。

Kasmā panettha yathā adutiyasutte ‘‘dvipadānaṃ aggo’’ti dvipadānaṃ gahaṇameva akatvā apadādiggahaṇaṃ katanti? Vuccate – adutiyasutte tāva seṭṭhataravasena dvipadaggahaṇameva kataṃ. Imasmiñhi loke seṭṭho nāma uppajjamāno apadacatuppadabahuppadesu na uppajjati, dvipadesuyeva uppajjati. Kataresu dvipadesu? Manussesu ceva devesu ca. Manussesu uppajjamāno sakalalokaṃ vase vattetuṃ samattho buddho hutvā uppajjati. Aṅguttaraṭṭhakathāyaṃ pana ‘‘tisahassimahāsahassilokadhātuṃ vase vattetuṃ samattho’’ti (a. ni. aṭṭha. 1.1.174) vuttaṃ. Devesu uppajjamāno dasasahassilokadhātuṃ vase vattanako mahābrahmā hutvā uppajjati, so tassa kappiyakārako vā ārāmiko vā sampajjati. Iti tatopi seṭṭhataravasenesa ‘‘dvipadānaṃ aggo’’ti tattha vutto, idha pana anavasesapariyādānavasena evaṃ vuttaṃ. Yāvattakā hi sattā attabhāvapariyāpannā apadā vā…pe… nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyatīti. Niddhāraṇe cetaṃ sāmivacanaṃ, makāro padasandhikaro. Aggo akkhāyatīti padavibhāgo.

问：何以《第二经》中称『两足动物的首领』而非称其为执持死者复合者？答曰——《第二经》中因注重两足动物范围之首领执持故，仅指两足动物执持。于此世间，最上当生者不会生于执持死者复合的四种以上形态，只生于两足动物中。此两足动物既包括人类亦复涵盖天人。人成为佛已足以主宰界中万物，并能住世据说。增支注中云：「其能住于由三千大千世界构成的界中。」天人亦被称作居住于由一万千界所成的界中，他们的梵天亦常伴随护持。此为合宜及恰当的修行情况。故《第二经》中言『两足动物的首领』，此言不包含其余界限。至于眾生广泛合围而成者，如《未生、死者、非有想非无想等所囊括诸形态》，如来即称为此众生中之首领。此定论具精确词义，诸重字词结合而成。首领一词已详作分解。

Aggo vipāko hotīti agge sammāsambuddhe pasannānaṃ yo pasādo, so aggo seṭṭho uttamo koṭibhūto vā, tasmā tassa vipākopi aggo seṭṭho uttamo koṭibhūto uḷāratamo paṇītatamo hoti. So pana pasādo duvidho lokiyalokuttarabhedato. Tesu lokiyassa tāva –

所谓“最胜果报者为最胜首领”，是指在首领中最尊贵最殊胜者，即正觉圣者所得到的境界最为明净安乐，所以其果报也是最尊贵最殊胜、最高最纯净的。这里的“果报”，依世俗和出世间的区别，可以分为两种。世俗果报包括——

‘‘Ye keci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;

“那些皈依佛陀的人，将不会堕入恶趣；

Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressanti. (dī. ni. 2.332; saṃ. ni. 1.37);

摒弃人身凡躯，将满载天身快乐。”（出典：大念处经、相应部等）；

‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;

“称赞为佛者，于身上现现出的欢喜；

Varameva hi sā pīti, kasiṇenapi jambudīpassa.

这欢喜实为殊胜，迦毗罗卫国也有此法”；

‘‘Sataṃ hatthī sataṃ assā, sataṃ assatarī rathā;

“百象百驴百马，百马拉车......”

Sataṃ kaññāsahassāni, āmukkamaṇikuṇḍalā;

百千少女，珠玉耳环饰；

Ekassa padavītihārassa, kalaṃ nāgghanti soḷasiṃ’’. (saṃ. ni. 1.242; cūḷava. 305);

『一字重复的习惯，最久不过十六次』。（出自《论事》与《小部典》）

‘‘Sādhu kho, devānaminda, buddhaṃ saraṇagamanaṃ hoti, buddhaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –

『善哉，天帝！佛陀是依止的归宿。佛陀作为依止的缘故，天帝，有些众生因身断灭、死后往生善道、天界的境界。诸天却在十处方面而获得利益——天寿、天色、天乐、天誉、天主宰、天色、天声、天香、天味、天触。』（集注·经释4.341）

Evamādīnaṃ suttapadānaṃ vasena pasādassa phalavisesayogo veditabbo. Tasmā so apāyadukkhavinivattanena saddhiṃ sampattibhavesu sukhavipākadāyakoti daṭṭhabbo. Lokuttaro pana sāmaññaphalavipākadāyako vaṭṭadukkhavinivattako ca. Sabbopi cāyaṃ pasādo paramparāya vaṭṭadukkhaṃ vinivattetiyeva. Vuttañhetaṃ –

以上诸种经文名句的原委，须当了知此安稳喜悦之特异果报。故应了知，以远离恶趣之苦为缘，得与善趣缘起之乐果。至于出世间者，通为圣果与苦灭之缘。诸乐皆因贯穿烦恼苦故而还转苦，所谓果报之常理也。经中言道：

‘‘Yasmiṃ , bhikkhave, samaye ariyasāvako attano saddhaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti. Ujugatacittassa pāmojjaṃ jāyati, pamuditassa pīti jāyati…pe… nāparaṃ itthattāyāti pajānātī’’ti (a. ni. 6.10; 26).

「比库！当时阿里耶弟子忆念自己之信念，其心无贪染，无嗔怒，无愚痴，心清净端正，内生欢喜与喜悦……如是女子亦知见之。」（增支部6.10；26）

Dhammāti sabhāvadhammā. Saṅkhatāti samecca sambhuyya paccayehi katāti saṅkhatā, sappaccayadhammā. Hetūhi paccayehi ca na kehici katāti asaṅkhatā, appaccayanibbānaṃ. Saṅkhatānaṃ paṭiyogibhāvena ‘‘asaṅkhatā’’ti puthuvacanaṃ. Virāgo tesaṃ aggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ yo virāgasaṅkhāto asaṅkhatadhammo, so sabhāveneva saṇhasukhumabhāvato santatarapaṇītatarabhāvato gambhīrādibhāvato madanimmadanādibhāvato ca aggaṃ seṭṭhaṃ uttamaṃ pavaranti vuccati. Yadidanti nipāto, yo ayanti attho. Madanimmadanotiādīni sabbāni nibbānavevacanāniyeva. Tathā hi taṃ āgamma mānamadapurisamadādiko sabbo mado nimmadīyati pamaddīyati, kāmapipāsādikā sabbā pipāsā vinīyati, kāmālayādikā sabbepi ālayā samugghātīyanti, sabbepi kammavaṭṭakilesavaṭṭavipākavaṭṭā upacchijjanti, aṭṭhasatabhedā sabbāpi taṇhā khīyati, sabbepi kilesā virajjanti, sabbaṃ dukkhaṃ nirujjhati, tasmā madanimmadano…pe… nirodhoti vuccati. Yā panesā taṇhā bhavena bhavaṃ, phalena kammaṃ vinati saṃsibbatīti katvā vānanti vuccati. Taṃ vānaṃ ettha natthi, etasmiṃ vā adhigate ariyapuggalassa na hotīti nibbānaṃ.

法者，谓法之本性。聚合之法，与因缘相应者称为有为法，为缘生法。无因缘所作者，谓无为法，即无依止而证灭者。以有为无为法相对，通称无为法。放逸离欲，此谓放逸之名，是有为法与无为法中放逸所现名号，以其通常相、柔细相、恒常变迁相、深远相、爱欲断灭等相最上殊胜而称。此谓终结。所谓终结意即彼归趣处。爱欲断灭诸相悉为涅槃名义。缘常趣入，诸执诸慢等悉令断灭，诸欲皆息灭，诸根灭止。皆令轮回恶习得以根绝，八十种差别烦恼均断，诸渴爱消灭，诸烦恼息灭，诸苦止息，是为放逸之灭。若渴爱所缘者，行之果务或起或不息，乃至称如梵般若中彼汤，彼果终灭者为涅槃。此中所指诠释，即使渴爱延续而竟亦不为圣者所有，不谓涅槃也。

Aggo vipāko hotīti etthāpi –

“有‘先’与‘果报’之意，此处亦然——

‘‘Ye keci dhammaṃ saraṇaṃ gatāse…pe…. (dī. ni. 2.332; saṃ. ni. 1.37);

『诸法中，凡依止者……』（出自《长部典注》与《论事》）

‘‘Dhammoti kittayantassa, kāye bhavati yā pīti…pe….

‘所谓法者，定然产生于身上彼净乐……如是……’

‘‘Sādhu kho, devānaminda, dhammaṃ saraṇagamanaṃ hoti. Dhammaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce…pe… dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –

‘诚然，天帝，行依止法。法之依止由因者，天帝，即此或有……由天有诸显著殊胜之果报’（增支尼柯耶4.341）——

Evamādīnaṃ suttapadānaṃ vasena dhamme pasādassa phalavisesayogo veditabbo. Evamettha asaṅkhatadhammavaseneva aggabhāvo āgato, sabbasaṅkhatanissaraṇadassanatthaṃ ariyamaggavasenapi ayamattho labbhateva. Vuttañhetaṃ –

因如此等经文教示，须知法中信受之果实及特殊利益应当了知。由无数法相因缘汇聚之故，所谓“先”的义理应现，此义亦可为诸出世间解脱所有所依“圣道”显现。故开示言——

‘‘Yāvatā , bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (a. ni. 4.34).

“天众比库，诸法皆为束缚，圣八正道为彼诸法之首领”」（增支部4.34）。

‘‘Maggānaṭṭhaṅgiko seṭṭho’’ti ca. (Dha. pa. 273).

「八正道第一」者云。（引自《法句经》巴利文第273偈）。

Saṅghā vā gaṇā vāti janasamūhasaṅkhātā yāvatā loke saṅghā vā gaṇā vā. Tathāgatasāvakasaṅghoti aṭṭhaariyapuggalasamūhasaṅkhāto diṭṭhisīlasāmaññena saṃhato tathāgatassa sāvakasaṅgho. Tesaṃ aggamakkhāyatīti attano sīlasamādhipaññāvimuttiādiguṇavisesena tesaṃ saṅghānaṃ aggo seṭṭho uttamo pavaroti vuccati. Yadidanti yāni imāni. Cattāri purisayugānīti yugaḷavasena paṭhamamaggaṭṭho paṭhamaphalaṭṭhoti idamekaṃ yugaḷaṃ, yāva catutthamaggaṭṭho catutthaphalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugāni. Aṭṭha purisapuggalāti purisapuggalavasena eko paṭhamamaggaṭṭho eko paṭhamaphalaṭṭhoti iminā nayena aṭṭha purisapuggalā. Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni, veneyyavasena panevaṃ vuttaṃ. Esa bhagavato sāvakasaṅghoti yānimāni yugavasena cattāri purisayugāni, pāṭekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho.

「僧团或团体」者，谓称为众生社会中所集聚之众众或团体，乃至于世间称之为僧团或团体。所谓如来弟子僧团者，乃由十八位尊者所组成之集会，彼等以正见、戒律与般若智慧所摄持，故称为如来弟子之僧团。其首领被称为至上者、最胜者、第一者，乃由于其具戒、定、慧、解脱等诸种殊胜功德。所谓此者，即此四对男性众弟子的第一首领及第一果证者，此为一对；至第四对首领及第四果证者，此为一对。如此共计四对男性众弟子，八位尊者齐备。此中「男性」与「众弟子」二词，在同一涵义上互通相称。此即世尊之弟子僧团，彼此俱为各对之四男性众，合计十八尊者之集会，即为世尊之弟子僧团也。

Āhuneyyotiādīsu ānetvā hunitabbanti āhunaṃ, dūratopi āgantvā sīlavantesu dātabbanti attho. Catunnaṃ paccayānametaṃ adhivacanaṃ. Mahapphalabhāvakaraṇato taṃ āhunaṃ paṭiggahetuṃ yuttoti āhuneyyo. Atha vā dūratopi āgantvā sabbaṃ sāpateyyampi ettha hunitabbaṃ, sakkādīnampi āhavanaṃ arahatīti vā āhavanīyo. Yo cāyaṃ brāhmaṇānaṃ āhavanīyo nāma aggi, yattha hutaṃ mahapphalanti tesaṃ laddhi, so ce hutassa mahapphalatāya āhavanīyo, saṅghova āhavanīyo. Saṅghe hutañhi mahapphalaṃ hoti. Yathāha –

关于「应当受请」等语，谓请来、召请后应当盛施；即使远方而来者，对于具戒者亦应赐施，故称曰「应当受请」。此语为「四种缘起」之一。因彼请请行为，能生大果报，故称「应当受请」。若远方亦前来，且对一切丁当者皆应盛施，须敬请诸如阿拉汉者，谓以请安为宜。此请安，相当于婆罗门之「可请」者，犹如燃灯供养因所获大果报，如此功德庄严，唯其成功，故彼僧团即当受请也。于僧团中，施主所施乃为大果报。如是犹如下偈所示——

‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;

「即使一世代的生灵，守护森林中的圣火；

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

稍微恭敬修行人，哪怕只一瞬间；

Sā eva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);

此种恭敬胜于甚多，远超过一世代守火。」（引自《法句经》巴利文第107偈）

Tayidaṃ nikāyantare ‘‘āhavanīyo’’ti padaṃ idha ‘‘āhuneyyo’’ti iminā padena atthato ekaṃ, byañjanato pana kiñcimattameva nānaṃ, tasmā evamatthavaṇṇanā katā.

在本部份中，“āhavanīyo”（应邀的）一词，实质意思与“āhuneyyo”这个词相同，意思上合一，唯在音变上稍有差异，因此对其义理如此加以说明。

Pāhuneyyoti ettha pana pāhunaṃ vuccati disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānaṃ atthāya sakkārena paṭiyattaṃ āgantukadānaṃ, tampi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ. Tathā hesa ekabuddhantarepi dissati abbokiṇṇañca. Ayaṃ panettha padattho – ‘‘piyamanāpattakarehi dhammehi samannāgato’’ti evaṃ pāhunamassa dātuṃ yuttaṃ, pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo. Yesaṃ pana pāhavanīyoti pāḷi, tesaṃ yasmā saṅgho pubbakāraṃ arahati, tasmā saṅgho sabbapaṭhamaṃ ānetvā ettha hunitabbanti pāhavanīyo, sabbappakārena vā āhavanaṃ arahatīti pāhavanīyo. Svāyamidha teneva atthena pāhuneyyoti vuccati.

此处“pāhuneyya”一词，由“pāhuna”（来访客）而生，是指从四方而来的亲属朋友，为利益他们而以礼相待，故适合接纳来客的赠与，将赠与交付给此类客人，有如交给僧团一般可敬受纳。佛时代亦见此种用法，意谓“具备使亲疏得以相会等功德之人”，故适合给予馈赠；而适合接受馈赠者亦称“pāhuneyyo”。称为“āhavanīyo”的，则是因僧团始终为最初的供养对象，由此僧团位列最先，故称之为“āhavanīyo”，意谓作为最宜供养之者而被召唤来的，故有此名称。

‘‘Dakkhiṇā’’ti paralokaṃ saddahitvā dātabbadānaṃ, taṃ dakkhiṇaṃ arahati dakkhiṇāya vā hito mahapphalabhāvakaraṇena visodhanatoti dakkhiṇeyyo. Ubho hatthe sirasi patiṭṭhapetvā sabbalokena kariyamānaṃ añjalikammaṃ arahatīti añjalikaraṇīyo. Anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññavirūhanaṭṭhānaṃ. Yathā hi rattasālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ ‘‘rattasālikkhettaṃ yavakkhetta’’nti vuccati, evaṃ saṅgho sadevakassa lokassa puññavirūhanaṭṭhānaṃ. Saṅghaṃ nissāya hi lokassa nānappakārahitasukhanibbattakāni puññāni virūhanti, tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassa. Idhāpi –

“dakkhiṇā”（回向施）一词，指以他方世间闻名的供养布施，将布施之物作为供养转施的对象，即称为“dakkhiṇā”。此回向施具有利益供养之德，纯净清明，故称为“dakkhiṇeyyo”。以双手置于头顶，作合掌礼，向广大世界施行，此礼为阿拉汉所行之合掌礼，称为“añjalikaraṇīyo”。这种举手合掌仪式，表示以广大无上功德回向诸善处，故称“anuttaraṃ puññakkhettaṃ lokassa”，即为“世间无比的极乐善处”。如同红米或谷在田间生长繁茂，称为“红米田”、“谷田”，僧团亦如诸天众生的最大善田，能生长盛大的功德，故称僧团为“anuttaraṃ puññakkhettaṃ lokassa”。正是因为倚赖僧团，世间产生无数分别利益与幸福的功德故。

‘‘Ye keci saṅghaṃ saraṇaṃ gatāse…pe…. (dī. ni. 2.332; saṃ. ni. 1.37);

佛经中云：“诸若乞依僧团者……（《大念处经尼迦耶》2.332；《略说律仪尼迦耶》1.37）”

‘‘Saṅghoti kittayantassa, kāye bhavati yā pīti…pe…’’.

又云：“说僧团者，为作声闻者，其身有此喜……（略）”

‘‘Sādhu kho, devānaminda, saṅghaṃ saraṇagamanaṃ hoti, saṅghaṃ saraṇagamanahetu kho devānaminda…pe… dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –

“善哉，天帝！人当乞依僧团，依僧团乞依之故，天帝（天人）亦得以见闻（善法）……（《略说律仪尼迦耶》4.341）”

Ādīnaṃ suttapadānaṃ vasena saṅghe pasādassa phalavisesayogo, tenassa aggatā aggavipākatā ca veditabbā. Tathā anuttariyapaṭilābho sattamabhavādito paṭṭhāya vaṭṭadukkhasamucchedo anuttarasukhādhigamoti evamādiuḷāraphalanipphādanavasena aggavipākatā veditabbā.

以经文起首的词语为依凭，基于僧团的欢喜，为果报特殊的集结，故必须了知此中优胜的起缘与优胜的果报。以此类推，最高成就的获得者，自彼生命初始便已立定缘起范畴，断除轮回之苦，获得无上极乐。由此以最初诸缘果报的认识，如此表现为最高果报的现起，须悉知。

Gāthāsu aggatoti agge ratanattaye, aggabhāvato vā pasannānaṃ. Aggaṃ dhammanti aggasabhāvaṃ buddhasubuddhataṃ dhammasudhammataṃ saṅghasuppaṭipattiṃ ratanattayassa anaññasādhāraṇaṃ uttamasabhāvaṃ , dasabalādisvākkhātatādisuppaṭipannatādiguṇasabhāvaṃ vā vijānataṃ vijānantānaṃ. Evaṃ sādhāraṇato aggappasādavatthuṃ dassetvā idāni asādhāraṇato taṃ vibhāgena dassetuṃ ‘‘agge buddhe’’tiādi vuttaṃ. Tattha pasannānanti aveccappasādena itarappasādena ca pasannānaṃ adhimuttānaṃ. Virāgūpasameti virāge upasame ca, sabbassa rāgassa sabbesaṃ kilesānaṃ accantavirāgahetubhūte accantaupasamahetubhūte cāti attho. Sukheti vaṭṭadukkhakkhayabhāvena saṅkhārūpasamasukhabhāvena ca sukhe.

颂句中所言“优胜”乃指优胜于诸宝之意；或为优胜和平静心之意。所谓“优胜法”即法的本质，佛及诸贤圣之法，真善法，僧团的极善行止，是宝之最上、无与伦比的本性，乃知者所了解者。如是通常揭示优胜欢喜的由来，此处欲以非常之法分别示现，即以“在尊佛之上”等言说明。其中“欢喜者”谓以信心安住及他欢喜为先导；“离欲息定”谓对所有贪欲、烦恼生断绝于其根本，达到最究竟的息灭之理；“安乐”即因断除轮回之苦与蕴之息灭而生之安乐。

Aggasmiṃ dānaṃ dadatanti agge ratanattaye dānaṃ dentānaṃ deyyadhammaṃ pariccajantānaṃ. Tattha dharamānaṃ bhagavantaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā parinibbutañca bhagavantaṃ uddissa dhātucetiyādike upaṭṭhahantā pūjentā sakkarontā buddhe dānaṃ dadanti nāma. ‘‘Dhammaṃ pūjessāmā’’ti dhammadhare puggale catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā dhammañca ciraṭṭhitikaṃ karontā dhamme dānaṃ dadanti nāma. Tathā ariyasaṅghaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā taṃ uddissa itarasmimpi tathā paṭipajjantā saṅghe dānaṃ dadanti nāma. Aggaṃ puññaṃ pavaḍḍhatīti evaṃ ratanattaye pasannena cetasā uḷāraṃ pariccāgaṃ uḷārañca pūjāsakkāraṃ pavattentānaṃ divase divase aggaṃ uḷāraṃ kusalaṃ upacīyati. Idāni tassa puññassa aggavipākatāya aggabhāvaṃ dassetuṃ ‘‘aggaṃ āyū’’tiādi vuttaṃ. Tattha aggaṃ āyūti dibbaṃ vā mānusaṃ vā aggaṃ uḷāratamaṃ āyu. Pavaḍḍhatīti uparūpari brūhati. Vaṇṇoti rūpasampadā. Yasoti parivārasampadā. Kittīti thutighoso. Sukhanti kāyikaṃ cetasikañca sukhaṃ. Balanti kāyabalaṃ ñāṇabalañca.

在僧团最高宝之中施与者，即以给予出离之法为宝者。此等供养者敬奉护持世尊于四种缘起：供养、奉事、礼敬与守护；对诸法亦如是，护持延续其久远不灭，身教言教都得支持。亦对圣僧以四种缘起护持奉事，乃至他处禅修弟子也如是施与。如此一天天地，以欢喜之心进行广大无边的布施与礼敬，增长最高宝之善行。今欲令其果报显现，故云“最上寿”。其中“最上寿”谓天人或人间皆极尊贵最长寿；“增长”即由下而上生长增盛；“色”谓形相丰满美好；“光”谓威仪庄严；“名声”是称赞之声；“乐”谓身心皆乐；“力”则是身力与智慧力。

Aggassa dātāti aggassa ratanattayassa dātā, atha vā aggassa deyyadhammassa dānaṃ uḷāraṃ katvā tattha puññaṃ pavattetā. Aggadhammasamāhitoti aggena pasādadhammena dānādidhammena ca samāhito samannāgato acalappasādayutto, tassa vā vipākabhūtehi bahujanassa piyamanāpatādidhammehi yutto. Aggappatto pamodatīti yattha yattha sattanikāye uppanno, tattha tattha aggabhāvaṃ seṭṭhabhāvaṃ adhigato, aggabhāvaṃ vā lokuttaramaggaphalaṃ adhigato pamodati abhiramati paritussatīti.

说施主即为最高宝之拥有者，或施出最高供养法，乐施则增其福德。所谓专心于最高法，是由其内心欢喜宁静护持供养诸善法，心不动摇。其果报则连众生皆喜悦，并得诸天天子欢喜其因缘。得最高宝之成就而生欢喜，乃获至高境界，超越世俗界限，其乐、喜、安皆圆满无缺。

Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释完毕。

2. Jīvikasuttavaṇṇanā2. 生活经注释

§91

91. Dutiyaṃ aṭṭhuppattivasena desitaṃ. Ekasmiñhi samaye bhagavati kapilavatthusmiṃ nigrodhārāme viharante bhikkhū āgantukabhikkhūnaṃ senāsanāni paññāpentā pattacīvarāni paṭisāmentā sāmaṇerā ca lābhabhājanīyaṭṭhāne sampattasampattānaṃ lābhaṃ gaṇhantā uccāsaddā mahāsaddā ahesuṃ. Taṃ sutvā bhagavā bhikkhū paṇāmesi. Te kira sabbeva navā adhunāgatā imaṃ dhammavinayaṃ. Taṃ ñatvā mahābrahmā āgantvā ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅgha’’nti (ma. ni. 2.158) tesaṃ paṇāmitabhikkhūnaṃ anuggaṇhanaṃ yāci. Bhagavā tassa okāsaṃ akāsi. Atha mahābrahmā ‘‘katāvakāso khomhi bhagavatā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha bhagavā ‘‘bhikkhusaṅgho āgacchatū’’ti ānandattherassa ākāraṃ dassesi. Atha te bhikkhū ānandattherena pakkositā bhagavantaṃ upasaṅkamitvā sārajjamānarūpā ekamantaṃ nisīdiṃsu. Bhagavā tesaṃ sappāyadesanaṃ vīmaṃsanto ‘‘ime āmisahetu paṇāmitā, piṇḍiyālopadhammadesanā nesaṃ sappāyā’’ti cintetvā ‘‘antamidaṃ, bhikkhave’’ti imaṃ desanaṃ desesi.

这是第九十一章，次第讲述。曾有一时，世尊住于咖毕拉瓦图尼拘林中，僧众住于无花果树下的僧舍。时有外来比库疲于求食，沙玛内拉于食处得利来取，颇为热闹喧哗。闻此，世尊令比库们以坐具施舍。彼时诸比库皆新近出家修行此法戒律，知此事后，大梵天降临，恭敬曰：“愿福祉临诸尊者比库众。”众比库行受其愿。大梵天毕礼后问世尊何事可为，世尊示令阿难长老呼诸比库来集会。比库们受令奉承佛，于一侧严敬而坐。世尊审视众僧，设说：“此等由于贪欲因缘而受施食者，非真实的福分。”然后展开说法。

Tatrāyaṃ antasaddo ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino’’tiādīsu (dī. ni. 1.29) koṭṭhāse āgato. ‘‘Antamakāsi dukkhassa, antavā ayaṃ loko parivaṭumo’’tiādīsu (dī. ni. 1.55) paricchede. ‘‘Haritantaṃ vā pathantaṃ vā selantaṃ vā’’tiādīsu (ma. ni. 1.304) mariyādāyaṃ. ‘‘Antaṃ antaguṇa’’ntiādīsu (dī. ni. 2.377; khu. pā. 3.dvattiṃsākāra) sarīrāvayave ‘‘caranti loke parivārachannā, anto asuddhā bahi sobhamānā’’tiādīsu (saṃ. ni. 1.122; mahāni. 191) citte. ‘‘Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīnī’’tiādīsu (dī. ni. 2.69; saṃ. ni. 1.172; mahāva. 9) abbhantare.

其时内中有声闻释疑，谓：“尊者，昔有舍卫城时分，某些沙门婆罗门见前世事迹，知未来事，谓‘世界终结’等文句，示范清净如终止苦，或言草木之象征死亡，称躯体部分‘常行变迁、外复污秽’等，于心内也有类此表述，或如水中生莲、水生莲属等，描述内在之净处。”此均为古训论述，用以提示诸行无常、色心不净，所有纷繁之相均指向终极法义。

‘‘Migānaṃ koṭṭhuko anto, pakkhīnaṃ pana vāyaso;

『猎物的洞穴是尽头，飞鸟的归宿则是风。』

Eraṇḍo anto rukkhānaṃ, tayo antā samāgatā’’ti. (jā. 1.3.135) –

『榄树的尽头是树林，这三种尽头聚合为一。』此句出自《生经》第一卷第三章第一百三十五偈。

Ādīsu lāmake. Idhāpi lāmake eva daṭṭhabbo. Tasmā antamidaṃ bhikkhave jīvikānanti bhikkhave idaṃ jīvikānaṃ antaṃ pacchimaṃ lāmakaṃ, sabbanihīnaṃ jīvitanti attho. Yadidaṃ piṇḍolyanti yaṃ idaṃ piṇḍapariyesanena bhikkhācariyāya jīvikaṃ kappentassa jīvitaṃ. Ayaṃ panettha padattho – piṇḍāya ulatīti piṇḍolo, tassa kammaṃ piṇḍolyaṃ, piṇḍapariyesanena jīvikāti attho.

诸行起始称为『幼芽』。在此，『幼芽』应为显著所观察者。因此，终结者是比库们所称的生计，即此生计的尽头、西端幼芽，是一切无常生命的终结。『比朵』三，意指乞食，所谓的乞食行（比朵利耶萨那），是比库们赖以维生之所作。此处用词的意思——『比朵』者意为『乞食』，是乞食行的意味。

Abhisāpoti akkoso. Kupitā hi manussā attano paccatthikaṃ ‘‘pilotikakhaṇḍaṃ nivāsetvā kapālahattho piṇḍaṃ pariyesamāno careyyāsī’’ti akkosanti. Atha vā ‘‘kiṃ tuyhaṃ akātabbaṃ atthi, yo tvaṃ evaṃ balavīriyūpapannopi hirottappaṃ pahāya kapaṇo piṇḍolo vicarasi pattapāṇī’’ti evampi akkosantiyeva. Tañcakho etanti taṃ etaṃ abhisapampi samānaṃ piṇḍolyaṃ. Kulaputtā upenti atthavasikāti mama sāsane jātikulaputtā ca ācārakulaputtā ca atthavasikā kāraṇavasikā hutvā kāraṇavasaṃ paṭicca upenti upagacchanti.

『憎斥』即责备。人们因愤怒，对自身的事物发出斥责，言道『手中持着漏斗般的剩余物，四处乞讨御食当作业，真是应当被斥责。』又或言『你做了什么？即使你具勇猛精进，弃除疑心心态，仍顽固以乞食行践踏他人，是应受斥责的。』如此指斥即为憎斥，因此即使斥责也是『乞食憎斥』。家族子弟以事理为依归而行，这是我的教法中所说的家族子弟，及依规矩行事者皆以理为依，故依理而生而来，依缘而作。

Rājābhinītātiādīsu ye rañño santakaṃ khāditvā raññā bandhanāgāre bandhāpitā palāyitvā pabbajanti, te raññā bandhanaṃ abhinītattā rājābhinītā nāma. Ye pana corehi aṭaviyaṃ gahetvā ekaccesu māriyamānesu ekacce ‘‘mayaṃ sāmi tumhehi vissaṭṭhā gehaṃ anajjhāvasitvā pabbajissāma, tattha tattha yaṃ yaṃ buddhapūjādipuññaṃ karissāma, tato tato tumhākaṃ pattiṃ dassāmā’’ti tehi vissaṭṭhā pabbajanti, te corābhinītā nāma corehi māretabbataṃ abhinītattā. Ye pana iṇaṃ gahetvā paṭidātuṃ asakkontā palāyitvā pabbajanti, te iṇaṭṭā nāma. Tañca kho etaṃ piṇḍolyaṃ kulaputtā mama sāsane neva rājābhinītā…pe… na ājīvikāpakatā upenti, apica kho ‘‘otiṇṇamhā jātiyā…pe… paññāyethā’’ti upentīti padasambandho.

『王囚犯者』指那些因触犯王禁被囚禁在王狱、逃出后出家者，此出家乃因王囚禁所迫生，故名王囚犯者。『盗贼囚犯者』则为那些盗取森林之物，有时打杀猎物，时言『我们兄弟依赖你等出家，我等将斋戒共度，在彼此间修行善业，彼处得你等护持。』如是盗贼依赖而出家，是因杀盗被伤而被称为盗贼囚犯者。『债务囚犯者』则为携带债务无法偿还者，逃走后出家者，谓之债务囚犯者。这些即是乞食憎斥之所指的家族子弟。吾之教法中既非王囚犯者……也非被业所困所迫之众生而出家，且『超越生死……能证解脱』，因缘而生故所言不违。

Tattha otiṇṇamhāti otiṇṇā amhā. Jātiyātiādīsu tamhi tamhi sattanikāye khandhānaṃ paṭhamābhinibbatti jāti, paripāko jarā, bhedo maraṇaṃ. Ñātirogabhogasīladiṭṭhibyasanehi phuṭṭhassa santāpo anto nijjhānaṃ soko, tehi phuṭṭhassa vacīvippalāpo paridevo. Aniṭṭhaphoṭṭhabbapaṭihatakāyassa kāyapīḷanaṃ dukkhaṃ, āghātavatthūsu upahatacittassa cetopīḷanaṃ domanassaṃ. Ñātibyasanādīhi eva phuṭṭhassa paridevenapi adhivāsetuṃ asamatthassa cittasantāpasamuṭṭhito bhuso āyāso upāyāso. Etehi jātiādīhi otiṇṇā dukkhotiṇṇā, tehi jātiādidukkhehi anto anupaviṭṭhā. Dukkhaparetāti tehi dukkhadukkhavatthūhi abhibhūtā. Jātiādayo hi dukkhassa vatthubhāvato dukkhā, dukkhabhāvato ca sokaparidevadukkhadomanassupāyāsā dukkhāti. Appeva nāma…pe… paññāyethāti imassa sakalassa vaṭṭadukkharāsissa paricchedakaraṇaṃ osānakiriyā api nāma paññāyeyya.

其中『超越者』意谓『超越了我们』。所谓生死，是诸族类中蕴体之初生，成熟者为老，破坏为死。与亲属所染之患及品性邪见所波及之苦为苦恼之终，称之为愁苦，是终逃而入寂灭之苦也。由此缘起诸言语之苦衍生之哀叹则为悲伤。因不如意所盛苦身体之痛苦，及突发之处所因患心痛苦。因亲属執着所生之各种苦恼不能承受之极大劳苦及苦难。以上由生死等诸因故以苦为本质，故称诸生死处为苦生死，因苦性质复生悲哀烦恼等苦，故曰苦中苦。然当知……能证解脱是此一切烦恼苦难之节构，亦即能断除之称谓。

So ca hoti abhijjhālūti idaṃ yo kulaputto ‘‘dukkhassantaṃ karissāmī’’ti pubbe cittaṃ uppādetvā pabbajito aparabhāge taṃ pabbajjaṃ tathārūpaṃ kātuṃ na sakkoti, taṃ dassetuṃ vuttaṃ. Tattha abhijjhālūti parabhaṇḍānaṃ abhijjhāyitā. Tibbasārāgoti balavarāgo. Byāpannacittoti byāpādena pūtibhūtattā vipannacitto. Paduṭṭhamanasaṅkappoti tikhiṇasiṅgo viya caṇḍagoṇo paresaṃ upaghātavasena duṭṭhacitto. Muṭṭhassatīti bhattanikkhittakāko viya, maṃsanikkhittasunakho viya ca naṭṭhassati, idha kataṃ ettha na sarati. Asampajānoti nippañño khandhādiparicchedarahito. Asamāhitoti caṇḍasote baddhanāvā viya asaṇṭhito. Vibbhantacittoti panthāruḷhamigo viya bhantamano. Pākatindriyoti yathā gihī saṃvarābhāvena pariggahaparijane olokenti asaṃvutindriyā, evaṃ asaṃvutindriyo hoti.

「所以说，若有嗔恚心起者，是指某人先在心中起念『我必共此家族之人终结苦难』，于是出家。若在出家之初，不能如真实般完成此出家之行，便已言说其当显现。此中所谓嗔恚心，即对他人财物生嗔恚。所谓强烈贪欲即猛烈而强大的嗜爱。所谓意乱者，是指心被嗔恚玷污而失去清净，称为意乱。所谓恶意意念，如同锋锐的剑刃，乃心执加害他人之恶意。所谓束缚者，如同被绑住饮食之鹳鸟，虽有肉骨和食物，仍然不能离开此处，意指受束缚不自由。所谓无智慧，是指无明愚痴，缺乏分辨五蕴等之能力。所谓不专心，是譬如被贪嗔烦扰束缚的耳根，未能安住。所谓心散乱，如同羯磨中被折断的牛，只剩破碎之心。所谓感官失调，犹如绅士虽守家规却放纵身体，感官不受约束，称为感官不制。

Chavālātanti chavānaṃ daḍḍhaṭṭhāne alātaṃ. Ubhatopadittaṃ majjhe gūthagatanti pamāṇena aṭṭhaṅgulamattaṃ ubhato dvīsu koṭīsu ādittaṃ majjhe gūthamakkhitaṃ. Neva gāmeti sace hi taṃ yuganaṅgalagopānasipakkhapāsakādīnaṃ atthāya upanetuṃ sakkā assa gāme kaṭṭhatthaṃ phareyya. Sace khettakuṭiyā kaṭṭhattharamañcakādīnaṃ atthāya upanetuṃ sakkā assa, araññe kaṭṭhatthaṃ phareyya. Yasmā pana ubhayatthāpi na sakkā, tasmā evaṃ vuttaṃ. Tathūpamāhanti tathūpamaṃ chavālātasadisaṃ ahaṃ imaṃ yathāvuttapuggalaṃ vadāmi. Gihibhogā ca parihīnoti yo agāre vasantehi gihīhi dāyajje bhājiyamāne aññathā ca bhogo laddhabbo assa, tato ca parihīno. Sāmaññatthañcāti ācariyupajjhāyānaṃ ovāde ṭhatvā pariyattipaṭivedhavasena pattabbaṃ sāmaññatthañca na paripūreti. Imaṃ pana upamaṃ satthā na dussīlassa vasena āhari , parisuddhasīlassa pana alasassa abhijjhādīhi dosehi dūsitacittassa puggalassa vasena āharīti veditabbaṃ.

「『忽狂』指的是被困于牢笼中的飞鸟。所谓‘牢笼’，乃牢固之具。牢笼中由上下两侧交织组成中心呈网状，直径约有八指宽，两侧固定于多个环扣中；中部网状被遮盖。若欲引鸟入村庄，非得使用挂于犁耙轴等固定装置，民间难以成功。若欲引鸟入农舍或荒野田间之栅栏，亦须如此。因双方均难以成功，所以如此言说。此种比喻谓之牢笼状。我今借此而说法。居士之财物若因与同住居士不合，或分摊分割，则名为失和之财。所谓失和，即未能达师长劝诫，亦未能遍闻教理。此类人大多无情，无慧，无法正确倾听与理解言教，因本性懒惰。糟糕之人即是恶人，面色黝黑。所谓即将毁灭，谓其逐渐消亡。所谓‘动摇破坏’，即分裂污染。因此，一切均为此类失和财物之不产生之缘起。犹如牢笼中的鸟遭遗弃、失去两侧的支撑而灭亡，此类人亦如鸟遇不顺，因不具所需，必灭亡。正因如此，世尊说：『身语虽无所违，然若心未净，必如罪恶难脱；唯若心净，道行善者。』于彼指明恶不善、不彻悟之果，示以何谓不善人。继而欲分别者，称曰『衣领如结』等两句歌谣。此是前文所在。

Gāthāsu gihibhogāti kāmasukhasambhogato. Parihīnoti jīno. Sāmaññatthanti paṭivedhabāhusaccañceva pariyattibāhusaccañca. Tādiso hi asutaṃ sotuṃ sutaṃ pariyodāpetuṃ na sakkoti alasabhāvato. Duṭṭhu bhagoti dubbhago, alakkhiko kāḷakaṇṇipuriso. Paridhaṃsamānoti vinassamāno. Pakiretīti vikireti viddhaṃseti. Sabbametaṃ bhāvino sāmaññatthassa anuppādanameva sandhāya vuttaṃ. Chavālātaṃva nassatīti so tādiso puggalo yathāvuttaṃ chavālātaṃ viya kassaci anupayujjamāno eva nassati ubhato paribhaṭṭhabhāvato. Evaṃ ‘‘kāyavācāhi akatavītikkamopi cittaṃ avisodhento nassati, pageva katavītikkamo dussīlo’’ti tassa apāyadukkhabhāgibhāvadassanena dussīle ādīnavaṃ dassetvā tato satte vivecetukāmo ‘‘kāsāvakaṇṭhā’’tiādinā gāthādvayamāha. Tassattho heṭṭhā vutto eva.

「此歌谣中，‘居士财物’为指欢愉于欲乐之交合。‘失和’即抗拒拒绝。所谓‘普遍目的’是指详尽言明或广泛解释的意义。因为此类懒散人，闻闻於心，不能清晰表达及贯彻法义。‘坏诞者’即恶人，表现为性格恶劣，面容黑瘦。‘将尽灭者’是指逐渐腐败衰败。‘使分裂者’是指离间败坏。所有这些都是为了不生无常世法缘起之故而言。犹如牢笼内鸟类因失去两翼之支持而灭亡，此类人亦如失和之财。由此可见，‘身语不违但心不净则灭亡’正言此人恶之所致。之后欲分别详断，故有《衣领如结》等两首歌谣。此为前文之下文。」

Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。

3. Saṅghāṭikaṇṇasuttavaṇṇanā3. 桑喀帝角经注释

§92

92. Tatiye saṅghāṭikaṇṇeti cīvarakoṭiyaṃ. Gahetvāti parāmasitvā. Anubandho assāti anugato bhaveyya. Idaṃ vuttaṃ hoti – ‘‘bhikkhave, idhekacco bhikkhu attano hatthena mayā pārutassa sugatamahācīvarassa kaṇṇe parāmasanto viya maṃ anugaccheyya, evaṃ mayhaṃ āsannataro hutvā vihareyyā’’ti. Pāde pādaṃ nikkhipantoti gacchantassa mama pāde pādaṃ nikkhittaṭṭhāne pāduddhāraṇānantaraṃ attano pādaṃ nikkhipanto. Ubhayenāpi ‘‘ṭhānagamanādīsu avijahanto sabbakālaṃ mayhaṃ samīpe eva vihareyya cepī’’ti dasseti. So ārakāva mayhaṃ, ahañca tassāti so bhikkhu mayā vuttaṃ paṭipadaṃ apūrento mama dūreyeva, ahañca tassa dūreyeva. Etena maṃsacakkhunā tathāgatadassanaṃ rūpakāyasamodhānañca akāraṇaṃ, ñāṇacakkhunāva dassanaṃ dhammakāyasamodhānameva ca pamāṇanti dasseti. Tenevāha ‘‘dhammañhi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto na maṃ passatī’’ti. Tattha dhammo nāma navavidho lokuttaradhammo. So ca abhijjhādīhi dūsitacittena na sakkā passituṃ, tasmā dhammassa adassanato dhammakāyañca na passatīti. Tathā hi vuttaṃ –

「第九十二节第三条‘僧衣边耳’即衣物缝合处。‘把持’指执著挂持之意。‘随从’谓跟随同行。此有说文曰：『比库们，当有人以其手执我佛所穿之如来大衣之边耳而跟随，即为我最亲近。当此应该常住，以此为近。』所谓‘足压足下’，谓行走中一足置于另一足之下。彼时时刻不离我侧，示意以身行相终日不远。此比喻以肉眼不可见佛陀感知及见身，唯智慧眼能见佛法身之缘起。故说：『比库于法中不见法时，法不见，则我亦不能见。』此法指超世间九种功德。由此以染污嗔恚心不能见法，故不能见法身。此中有经典曰：「‘世尊，当问你，所见所闻于此污秽之身乎？若见法者则见我，若见我者亦见法。’」」

‘‘Kiṃ te, vakkali, iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati so maṃ passati; yo maṃ passati, so dhammaṃ passatī’’ti (saṃ. ni. 3.87).

「世尊告诺伽利曰：‘你用此污秽之身所见何物？诺伽利，若有人见法者即见我；若有人见我者，彼亦见法。’」

‘‘Dhammabhūto brahmabhūto’’ti (ma. ni. 1.203; paṭi. ma. 3.5) ca.

「亦有言：‘是法所成，是梵所成。’」

‘‘Dhammakāyo itipi, brahmakāyo itipī’’ti (dī. ni. 3.118) ca ādi.

「法身是焉者，梵身是焉者」——此为起首语，出自《毗奈耶·尼柯耶》第三卷第118经。

Yojanasateti yojanasate padese, yojanasatamatthaketi attho. Sesaṃ vuttavipariyāyena veditabbaṃ. Ariyamaggādhigamavasena cassa anabhijjhāluādibhāvo daṭṭhabbo.

「约它那十」即「约它那十」之处，「约它那十量义」为意，余者均应以逆义理解。须知圣道达成时，其不贪等本性理应见证。

Gāthāsu mahicchoti kāmesu tibbasārāgatāya mahāiccho. Vighātavāti paduṭṭhamanasaṅkappatāya sattesu āghātavasena mahicchatāya icchitālābhena ca vighātavā. Ejānugoti ejāsaṅkhātāya taṇhāya dāso viya hutvā taṃ anugacchanto. Rāgādikilesapariḷāhābhibhavena anibbuto. Rūpādivisayānaṃ abhikaṅkhanena giddho. Passa yāvañca ārakāti anejassa nibbutassa vītagedhassa sammāsambuddhassa okāsavasena samīpepi samāno mahiccho vighātavā ejānugo anibbuto giddho bālaputhujjano dhammasabhāvato yattakaṃ dūre, tassa so dūrabhāvo passa, vattumpi na sukaranti attho. Vuttañhetaṃ –

经句中“贪欲极重”意谓欲界中强烈所生的贪欲；“为恶”，指心念恶劣，谓众生有伤害他者之意；“为相随”，如同奴仆跟从主人般随顺所执着之渴爱。受贪爱烦恼主导而未达涅槃者为困厄；因对色等对象贪著而迷昧。观见及护持至今，如来无欲无染，正觉者无分别染污，接近者亦无欲念障碍。仍有贪欲厌恨等者，虽合于法义，然远离涅槃状态；于那些远离且不易理解者，此义难以阐释。经文如是言——

‘‘Nabhañca dūre pathavī ca dūre,

「天空远，地亦远，

Pāraṃ samuddassa tathāhu dūre;

大海彼岸亦远，

Tato have dūrataraṃ vadanti,

从彼说更远」——

Satañca dhammo asatañca rājā’’ti. (a. ni. 4.47; jā. 2.21.414);

『善法与不善法如同王与非王』。此言善法与不善法之间的区别，善法如同王者，主宰而尊贵；不善法则如非王者，失去主权者。此理见于《相应部·四七经》及《长部·二二一经》。

Dhammamabhiññāyāti catusaccadhammaṃ abhiññāya aññāya ñātatīraṇapariññāhi yathārahaṃ pubbabhāge jānitvā. Dhammamaññāyāti tameva dhammaṃ aparabhāge maggañāṇena pariññādivasena yathāmariyādaṃ jānitvā. Paṇḍitoti paṭivedhabāhusaccena paṇḍito. Rahadova nivāte cāti nivātaṭṭhāne rahado viya anejo kilesacalanarahito upasammati, yathā so rahado nivātaṭṭhāne vātena anabbhāhato sannisinnova hoti, evaṃ ayampi sabbathāpi paṭippassaddhakileso kilesacalanarahito arahattaphalasamādhinā vūpasammati, sabbakālaṃ upasantasabhāvova hoti. Anejoti so evaṃ anejādisabhāvo arahā anejādisabhāvassa sammāsambuddhassa okāsato dūrepi samāno dhammasabhāvato adūre santike evāti.

“于法的了知”者，谓已通达四圣谛法，凭借深知而得破除生死之海，达到越过彼岸；“于法的认识”者，谓在后段由道的智慧等彻悟法理，知道其标准界限。贤者是以丰富的语言分析为其称号。犹如深谷隐匿于幽林之中，隐匿者于幽处安住，不被内外烦恼所搅动，如此，阿拉汉由除垢之心，借由阿拉汉果及定力，诸毒在此皆得平伏，常处于息灭之境。此无染之相，即称为“无染诸性”，或称为“正觉住处”，其正觉果实由此而生，临近者亦以此法熄炎息火，不远不离。

Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释完毕。

4. Aggisuttavaṇṇanā四、火经注释

§93

93. Catutthe anudahanaṭṭhena aggi, rāgo eva aggi rāgaggi. Rāgo hi uppajjamāno satte anudahati jhāpeti, tasmā ‘‘aggī’’ti vuccati. Itaresupi dvīsu eseva nayo. Tattha yathā aggi yadeva indhanaṃ nissāya uppajjati, taṃ nidahati, mahāpariḷāho ca hoti, evamimepi rāgādayo yasmiṃ santāne sayaṃ uppannā, taṃ nidahanti, mahāpariḷāhā ca honti dunnibbāpayā. Tesu rāgapariḷāhena santattahadayānaṃ icchitālābhadukkhena maraṇappattānaṃ sattānaṃ pamāṇaṃ natthi. Ayaṃ tāva rāgassa anudahanatā. Dosassa pana anudahanatāya visesato manopadosikā devā, mohassa anudahanatāya khiḍḍāpadosikā devā ca nidassanaṃ. Mohavasena hi tesaṃ satisammoso hoti, tasmā khiḍḍāvasena āhāravelaṃ ativattentā kālaṃ karonti. Ayaṃ tāva rāgādīnaṃ diṭṭhadhammiko anudahanabhāvo. Samparāyiko pana nirayādīsu nibbattāpanavasena ghorataro duradhivāso ca. Ayañca attho ādittapariyāyena vibhāvetabbo.

第九十三节说：“第四境地依附火焰，贪如火焰之火”，意谓当贪欲起时，如同火焰被助燃物激发而生，继而燃烧扩散，故称其为“火焰”。此二者的本理相同。譬如火焰需要燃料才能燃烧，该燃料即起燃作用，使火旺盛燃烧。贪欲等烦恼如是起于心中，其增长燃烧导致巨大的疾苦，未能得解脱。因贪欲火燃烧而烧毁众生心田，令渴求所作之苦伴生死亡的数量达无有量。此即贪欲燃烧的性质。恼怒燃烧之特性，体现于心王所被烦恼摄制；痴之燃烧体现在烦恼的唆使，如狂妄之神作祟。由痴迷故，此等魔神烦扰不断，逾越适当时间而摧毁所作。此为贪等烦恼的外在表现；因果来看，则为地狱等恶趣之生、苦难之极。此理应由慢慢燃烧之火的类似成因来详加辨析。

Gāthāsu kāmesu mucchiteti vatthukāmesu pātabyatāvasena mucchaṃ bālyaṃ pamādaṃ micchācāraṃ āpanne. Byāpanneti byāpannacitte dahatīti sambandho. Nare pāṇātipātinoti idaṃ dosaggissa. Ariyadhamme akovideti ye khandhāyatanādīsu sabbena sabbaṃ uggahaparipucchāya manasikārarahitā ariyadhammassa akusalā, te sammohena abhibhūtā visesena sammūḷhā nāmāti vuttā. Ete aggī ajānantāti ‘‘ete rāgaggiādayo idha ceva samparāye ca anudahantī’’ti ajānanttāā pariññābhisamayavasena pahānābhisamayavasena ca appaṭivijjhantā. Sakkāyābhiratāti sakkāye upādānakkhandhapañcake taṇhādiṭṭhimānanandanābhiratā. Vaḍḍhayantīti punappunaṃ uppajjanena vaḍḍhayanti ācinanti. Nirayanti aṭṭhavidhaṃ mahānirayaṃ, soḷasavidhaṃ ussadanirayanti sabbampi nirayaṃ. Tiracchānañca yoniyoti tiracchānayoniyo ca. Asuranti asurakāyaṃ pettivisayañca vaḍḍhayantīti sambandho.

诗中说：“于欲中迷惑不清”，这是指因贪恋欲中缠缚，心迷糊失，幼稚且粗心，行违邪道。心被缠绕时即燃烧，如同火焰燃烧相关比量。行凶人即称为“杀生恶行者”。所谓不通达圣法者，是指于色受想行识诸蕴六处一切中皆缺乏智慧，内心无追寻正念，故名为“不通达圣法之人”。他们被迷惑所染，特别愚昧称为糊涂者。此诸火焰即烦恼之起，凡此贪欲等皆于今生和未来亦继续燃烧。由无明内心生起取我执、我见、我爱等执着。此类烦恼因不断现起且滋生而渐渐增长。诸恶趣，八重地狱和十六种饿鬼地狱，全部名为地狱。畜生道和阿修罗道统概称为“恶道”。阿修罗道亦累积恶因增长痛苦。

Ettāvatā rāgaggiādīnaṃ idha ceva samparāye ca anudahanabhāvadassanamukhena vaṭṭaṃ dassetvā idāni nesaṃ nibbāpanena vivaṭṭaṃ dassetuṃ ‘‘ye ca rattindivā’’tiādi vuttaṃ. Tattha yuttāti bhāvanānuyogavasena yuttā. Kattha? Sammāsambuddhasāsane. Tena aññasāsane rāgaggiādīnaṃ nibbāpanābhāvaṃ dasseti. Tathā hi anaññasādhāraṇaṃ tesaṃ nibbāpanavidhiṃ asubhakammaṭṭhānaṃ saṅkhepeneva dassento –

由此可见，贪等烦恼当前与未来轮回生死皆呈燃烧之相，其燃烧因缘如环相连，现能显示其环而且今后将以灭火（解脱）为唯一对治。所言“昼夜长存”者，指内心平时不息断，需由修习得到正确联结。此处即正觉教法中修行通过来断除烦恼的教法。其他法未能显明此断灭之功用。确实说，道理非凡，展示灭除烦恼的修习方法，虽简略却正中要点。

‘‘Te nibbāpenti rāgaggiṃ, niccaṃ asubhasaññino;

诗曰：“彼等熄灭贪欲等烦恼，恒时常念诸不净，……”。

Dosaggiṃ pana mettāya, nibbāpenti naruttamā;

但对于慈爱者，则灭尽诸恶，称为人众上首者。

Mohaggiṃ pana paññāya, yāyaṃ nibbedhagāminī’’ti. –

但对于智慧者，则灭尽烦恼，称为断尽行者。

Āha . Tattha asubhasaññinoti dvattiṃsākāravasena ceva uddhumātakādivasena ca asubhabhāvanānuyogena asubhasaññino. Mettāyāti ‘‘so mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (a. ni. 3.64, 66) vuttāya mettābhāvanāya. Ettha ca asubhajjhānañca pādakaṃ katvā nibbattitaanāgāmimaggena rāgaggidosaggīnaṃ nibbāpanaṃ veditabbaṃ. Paññāyāti vipassanāpaññāsahitāya maggapaññāya. Tenevāha ‘‘yāyaṃ nibbedhagāminī’’ti. Sā hi kilesakkhandhaṃ vinivijjhantī gacchati pavattatīti nibbedhagāminīti vuccati. Asesaṃ parinibbantīti arahattamaggena asesaṃ rāgaggiādiṃ nibbāpetvā saupādisesāya nibbānadhātuyā ṭhitā paññāvepullappattiyā nipakā pubbeva sammappadhānena sabbaso kosajjassa suppahīnattā phalasamāpattisamāpajjanena akilāsubhāvena ca rattindivamatanditā carimakacittanirodhena anupādisesāya nibbānadhātuyā asesaṃ parinibbanti. Tato ca asesaṃ nissesaṃ vaṭṭadukkhaṃ accaguṃ atikkamaṃsu.

云：此处所谓不净观之识，乃是以三十二身形及头发等的不净观想为凭，持守不净之修行者。不净观者即谓『心携带慈爱深入一方恒住』，此为慈爱修习中所说。又于此，须以不净禅心为根基，沿着断恶道灭除贪瞋痴等烦恼。智慧者乃指伴随观慧之正道智慧。正因如此称之为断尽行者者，谓其于烦恼蕴中渗透穿刺，前进流转，其行止流变无碍，即断除诸贪瞋痴等烦恼，安住无余阿拉汉之果，依智慧增长以往修习圆满正当，完全消灭身心七茎之障碍，彼得果实境界显现时，昼夜不懈，断除杂恶，断其终极心之现行，无余无失阿拉汉涅槃的真实土台上成就完全断灭。由此而断尽诸烦恼火及苦痛。

Evaṃ ye rāgaggiādike nibbāpenti, tesaṃ anupādisesanibbānena nibbutiṃ dassetvā idāni paṭividdhaguṇehi thomento osānagāthamāha. Tattha ariyaddasāti ariyehi buddhādīhi passitabbaṃ kilesehi vā ārakattā ariyaṃ nibbānaṃ, ariyaṃ catusaccameva vā diṭṭhavantoti ariyaddasā. Vedassa maggañāṇassa, tena vā vedena saṃsārassa pariyosānaṃ gatāti vedaguno. Sammadaññāyāti sammadeva sabbaṃ ājānitabbaṃ kusalādiṃ khandhādiñca jānitvā. Sesaṃ vuttanayameva.

如此断除诸贪瞋痴等者，以其示现无余无执涅槃，故今而后以此离已之德，赞扬不退转（阿拉汉果）的圣者。有云圣慧者，谓诸佛及圣辈所见之圣境界，断除禀性的恶根，乃圣涅槃，或谓正见四圣谛而通达者是也。所谓色受想行识之流通尽，或色受想行识之根本断灭，即谓证达此果。所谓正智彻悟，实知一切功德，且明知诸蕴之过患，谓此足以断尽恶根，故言为功德。其余皆于此述。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。

5. Upaparikkhasuttavaṇṇanā五、审察经注释

§94

94. Pañcame tathā tathāti tena tena pakārena. Upaparikkheyyāti vīmaṃseyya parituleyya sammaseyya vā. Yathā yathāssa upaparikkhatoti yathā yathā assa bhikkhuno upaparikkhantassa. Bahiddhācassa viññāṇaṃ avikkhittaṃ avisaṭanti bahiddhā rūpādiārammaṇe uppajjanakavikkhepābhāvato avikkhittaṃ samāhitaṃ, tato eva avisaṭaṃ siyā . Idaṃ vuttaṃ hoti – bhikkhave, yena yena pakārena imassa āraddhavipassakassa bhikkhuno upaparikkhato saṅkhāre sammasantassa pubbe samāhitākārasallakkhaṇavasena samathanimittaṃ gahetvā sakkaccaṃ nirantaraṃ sammasanañāṇaṃ pavattentassa attano vipassanācittaṃ kammaṭṭhānato bahiddhā rūpādiārammaṇe uppajjanakaṃ na siyā, accāraddhavīriyatāya uddhaccapakkhiyaṃ na siyā, tena tena pakārena bhikkhu upaparikkheyya parituleyyāti. Ajjhattaṃ asaṇṭhitanti yasmā vīriye mandaṃ vahante samādhissa balavabhāvato kosajjābhibhavena ajjhattaṃ gocarajjhattasaṅkhāte kammaṭṭhānārammaṇe saṅkocavasena ṭhitattā saṇṭhitaṃ nāma hoti, vīriyasamatāya pana yojitāya asaṇṭhitaṃ hoti vīthiṃ paṭipannaṃ. Tasmā yathā yathāssa upaparikkhato viññāṇaṃ ajjhattaṃ asaṇṭhitaṃ assa, vīthipaṭipannaṃ siyā, tathā tathā upaparikkheyya. Anupādāya na paritasseyyāti yathā yathāssa upaparikkhato ‘‘etaṃ mama, eso me attā’’ti taṇhādiṭṭhiggāhavasena rūpādīsu kañci saṅkhāraṃ aggahetvā tato eva taṇhādiṭṭhiggāhavasena na paritasseyya, tathā tathā upaparikkheyyāti sambandho. Kathaṃ pana upaparikkhato tividhampetaṃ siyāti? Uddhaccapakkhiye kosajjapakkhiye ca dhamme vajjento vīriyasamataṃ yojetvā pubbeva vipassanupakkilesehi cittaṃ visodhetvā yathā sammadeva vipassanāñāṇaṃ vipassanāvīthiṃ paṭipajjati, tathā sammasato.

九十四．所谓『第五章如是如是』者，谓依此此理之种种方式。『反覆察察』，谓审察谨慎、周详反思或具正思考。谓如是审察者，即于此修慧之初发起时，习比库察其业行如实而住，于外界识入未散、未执着者处，因外色等境起乱动无有妄想，故外识不散且安住。此理所说者为——众比库，凡以何等方式，对已起之修慧习气（外境业），前期如实安住持守默照，随顺止禅诸因，渐次精进不怠，依次定力增长，并持续保持觉知而行持其慧行，理当反覆审察、周密衡量、缜密思惟。如其内心不稳固者，因精进迟懈，于定力未成及妄念强盛束缚，内心及所依业处缩小紧箍，应称为『不稳固』；若精进均衡，则虽内心未定，亦为已循正途。故如向内心不稳固时审察，则显其已循正途，不令贪执生于境界，故称为『审察』。审察如何分三种？于掉举觉散支、定力叵测支二者有调和者，修习定力均衡者，心已渐净，依前净慧沉思而唯正行观察，修习正观道理。

Iti bhagavā catusaccakammaṭṭhānikassa bhikkhuno anukkamena paṭipadāñāṇadassanavisuddhiyā āraddhāya accāraddhavīriyaatisithilavīriyavipassanupakkilesehi cittassa visodhanūpāyaṃ dassetvā idāni tathā visodhite vipassanāñāṇe na cirasseva vipassanaṃ maggena ghaṭetvā sakalavaṭṭadukkhasamatikkamāya saṃvattantīti dassento ‘‘bahiddhā, bhikkhave, viññāṇe’’tiādimāha, taṃ vuttanayameva. Yaṃ pana vuttaṃ – ‘‘āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’’ti, tassattho – evaṃ vipassanaṃ maggena ghaṭetvā maggapaṭipāṭiyā aggamaggena anavasesato kilesesu khīṇesu āyatiṃ anāgate jātijarāmaraṇasakalavaṭṭadukkhasamudayasaṅkhāto sambhavo uppādo ca na hoti, jātisaṅkhāto vā dukkhasamudayo jarāmaraṇasaṅkhāto dukkhasambhavo ca na hoti.

如是，世尊晓示，指导本初四圣谛修行比库，藉由渐次修习智慧显现净化之道，并示范调伏心所热中不懈之进取、懈怠消除及共修净慧相辅之法，由此外示『于外识界』等处修持智慧，诸比库应如是学习行持。云：『经文所言：未来生不复生，生死老死诸苦因缘不复起耶？』其意谓：若由此修慧之道而证果，依此圣道完整实行后，烦恼已断除，未来永无生死老死诸苦缘起生起之事，亦无由生死轮回所生之苦及老死痛苦的生起。

Gāthāyaṃ sattasaṅgappahīnassāti taṇhāsaṅgo, diṭṭhisaṅgo, mānasaṅgo, kodhasaṅgo, avijjāsaṅgo, kilesasaṅgo, duccaritasaṅgoti imesaṃ sattannaṃ saṅgānaṃ pahīnattā sattasaṅgappahīnassa. Keci pana ‘‘sattānusayā eva satta saṅgā’’ti vadanti. Netticchinnassāti chinnabhavanettikassa . Vikkhīṇo jātisaṃsāroti punappunaṃ jāyanavasena pavattiyā jātihetukattā ca jātibhūto saṃsāroti jātisaṃsāro, so bhavanettiyā chinnattā vikkhīṇo parikkhīṇo, tato eva natthi tassa punabbhavoti.

“此偈中所说七种俱断者，谓渴爱之缠碍、见解之依恋、心意之迷恋、瞋恚之缠缚、无明之缠结、烦恼之缠绕、恶行之缠累，这七种缠累已断者即名为七种俱断者。有些人则言‘此七种习气即为七种缠累’。所谓‘无余断’者，意即断尽生死轮回之根本。所谓‘灭尽’者，是指不再复起生死轮回。其生死轮回因不断生灭而起，因缘具足故轮回生起，此生生灭灭即为生死轮回。此生死轮回因缘灭尽，无余断故，断尽故死轮回不复有也。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。

6. Kāmūpapattisuttavaṇṇanā六、欲界投生经注释

§95

95. Chaṭṭhe kāmūpapattiyoti kāmapaṭilābhā kāmapaṭisevanā vā. Paccupaṭṭhitakāmāti nibaddhakāmā nibaddhārammaṇā yathā taṃ manussā. Manussā hi nibaddhavatthusmiṃ vasaṃ vattenti. Yattha paṭibaddhacittā honti, satampi sahassampi datvā tameva mātugāmaṃ ānetvā nibaddhabhogaṃ bhuñjanti. Ekacce ca devā. Cātumahārājikato paṭṭhāya hi catudevalokavāsino nibaddhavatthusmiṃyeva vasaṃ vattenti. Pañcasikhavatthu cettha nidassanaṃ. Tathā ekacce āpāyike nerayike ṭhapetvā sesaapāyasattāpi nibaddhavatthusmiṃyeva vasaṃ vattenti. Macchā hi attano macchiyā, kacchapo kacchapiyāti evaṃ sabbepi tiracchānā petā vinipātikā ca. Tasmā nerayike ṭhapetvā sesaapāyasatte upādāya yāva tusitakāyā ime sattā paccupaṭṭhitakāmā nāma, nimmānaratinoti sayaṃ nimmite nimmāne rati etesanti nimmānaratino. Te hi nīlapītādivasena yādisaṃ yādisaṃ rūpaṃ icchanti, tādisaṃ tādisaṃ nimminitvā ramanti āyasmato anuruddhassa purato manāpakāyikā devatā viya. Paranimmitavasavattinoti parehi nimmite kāme vasaṃ vattentīti paranimmitavasavattino. Tesañhi manaṃ ñatvā pare yathārucitaṃ kāmabhogaṃ nimminanti, te tattha vasaṃ vattenti. Kathaṃ te parassa manaṃ jānantīti? Pakatisevanāvasena. Yathā hi kusalo sūdo rañño bhuñjantassa yaṃ yaṃ ruccati, taṃ taṃ jānāti, evaṃ pakatiyā abhirucitārammaṇaṃ ñatvā tādiseyeva nimminanti, te tattha vasaṃ vattenti, methunasevanādivasena kāme paribhuñjanti. Keci pana ‘‘hasitamattena olokitamattena āliṅgitamattena hatthaggahaṇamattena ca tesaṃ kāmakiccaṃ ijjhatī’’ti vadanti, taṃ aṭṭhakathāyaṃ ‘‘etaṃ pana natthī’’ti paṭikkhittaṃ. Na hi kāyena aphusantassa phoṭṭhabbaṃ kāmakiccaṃ sādheti. Channampi kāmāvacaradevānaṃ kāmā pākatikā eva. Vuttañhetaṃ –

第九十五章第六者谓感欲之把持，即欲情所在及从事。所谓依憍者，是指受缚之欲，受约束之对象，如人类。人类因执着受缚故得以为主宰。心意专注，尽管施予千两万钱，仍专注于某妻，享受受缚之福。有些天人也如此。由四大王天所护，四天王界中众生皆依憍于此而住。五顶界即此示例。又有某些恶趣众生，虽堕于地狱，经受刑罚，仍因业力受缚而居于此。鱼自谓鱼类，龟自谓龟类，诸余畜生饿鬼亦然，依此住恶趣中。因缘既受恶趣束缚，直至得受须弥山天之后，谓之感欲之附着众生，称为“依憍众生”。谓这些众生自造今日所依之境界，称为造境喜乐者。其形色为蓝、黄等各色，乃至种种异色，皆由依憍所造，愉悦享乐。譬如尊者阿努儒达面前之神祇，乃由心念欢喜造境。所谓“他作主宰者”，意即由他人所造之境，故缘异造境而游乐。

‘‘Cha ete kāmāvacarā, sabbakāmasamiddhino;

诸众生如何知他造境境？是因同住缘故。譬如善伶乐懂得君王所爱之音乐，故知君王之所好。众生亦然，知所造境引起心欢喜风色，因缘造境者即在那里居住。并依交合以及其他事缘享受欢欲。有些则谓“以笑醉、观醉、抱醉、手执醉，彼等悉欲恶行”，此说于此义注中已驳斥。因肉身不能成就可触之欢欲。即便遮蔽，感欲无常天亦如是。经中曾说——

Sabbesaṃ ekasaṅkhātaṃ, āyu bhavati kittaka’’nti. (vibha. 1023);

‘彼等是感欲无常天，皆诸欲悉已熄灭；’

Gāthāsu ye caññeti ye yathāvuttadevehi aññe ca kāmabhogino manussā ceva ekacce apāyūpagā ca sabbe te. Itthabhāvaññathābhāvanti imaṃ yathāpaṭiladdhattabhāvañceva, upapattibhavantarasaṅkhātaṃ ito aññathābhāvañcāti dvippabhedaṃ saṃsāraṃ nātivattare na atikkamanti. Sabbe pariccaje kāmeti dibbādibhede sabbepi kāme vatthukāme ca kilesakāme ca pariccajeyya. Kilesakāme anāgāmimaggena pajahantoyeva hi vatthukāme pariccajati nāma. Piyarūpasātagadhitanti piyarūpesu rūpādīsu sukhavedanassādena gadhitaṃ giddhaṃ. Chetvā sotaṃ duraccayanti aññehi duraccayaṃ duratikkamaṃ taṇhāsotaṃ arahattamaggena samucchinditvā. Sesaṃ heṭṭhā vuttanayamevāti.

谓吾等已述者，如此于偈文中所说，彼诸天及人等各依憍所缚，极少数生恶趣者亦同。二法取相异故，有本生及变生之别，不越二界故，未得超越。故诸众生应当放弃此等，诸天及诸欲亦当舍弃。于诸染污之欲则依止阿拉汉道，断除矣。所谓痴灭者，是指所喜之形色等诸境界中，因受悦乐之感官刺激而执着着迷者。斩断此流亦能破坏他学恶习，断除此染污之渴爱之流。余文则如下述。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。

7. Kāmayogasuttavaṇṇanā七、《欲轭经》注释

§96

96. Sattame kāmayogayuttoti pañcakāmaguṇiko rāgo kāmayogo, tena yutto kāmayogayutto, asamucchinnakāmarāgassetaṃ adhivacanaṃ. Rūpārūpabhavesu chandarāgo bhavayogo, tathā jhānanikanti sassatadiṭṭhisahagato ca rāgo, tena yutto bhavayogayutto, appahīnabhavarāgoti attho. Āgāmīti brahmaloke ṭhitopi paṭisandhiggahaṇavasena imaṃ manussalokaṃ āgamanasīlo. Tenevāha ‘‘āgantā itthatta’’nti. Manussattabhāvasaṅkhātaṃ itthabhāvaṃ āgamanadhammo , manussesu upapajjanasīloti attho. Kāmañcettha kāmayogo itthattaṃ āgamanassa kāraṇaṃ. Yo pana kāmayogayutto, so ekantena bhavayogayuttopi hotīti dassanatthaṃ ‘‘kāmayogayutto, bhikkhave, bhavayogayutto’’ti ubhayampi ekajjhaṃ katvā vuttaṃ.

第九十六章第七者谓与感欲相合者，即五感所生之感欲缠缚。谓贪染之爱欲，称之为感欲缠缚。感欲缠缚为五种欲爱之总称，依此缠缚者即称为“感欲缠缚”。色与非色相交之爱亦为此；如禅定爱舍无常生死见所缠，亦同。此谓“不失爱”“爱不灭”之意。所谓“来临”，即谓梵天界天虽住，仍因续受生故复临人间。故谓“来临应如初来状态”。谓人间形相之来临，犹如人类再生。此尚谓生。感欲缠缚为来新之因。因贪染感欲相缠绕者，必同时缠绕生死相。故有言：“感欲缠缚者即同时为生死缠缚者。”分开则作此说。

Kāmayogavisaṃyuttoti ettha asubhajjhānampi kāmayogavisaṃyogo, taṃ pādakaṃ katvā adhigato anāgāmimaggo ekanteneva kāmayogavisaṃyogo nāma, tasmā tatiyamaggaphale ṭhito ariyapuggalo ‘‘kāmayogavisaṃyutto’’ti vutto. Yasmā pana rūpārūpabhavesu chandarāgo anāgāmimaggena na pahīyati, tasmā so appahīnabhavayogattā ‘‘bhavayogayutto’’ti vutto. Anāgāmīti kāmalokaṃ paṭisandhiggahaṇavasena anāgamanato anāgāmī. Kāmayogavisaṃyogavaseneva hi saddhiṃ anavasesaorambhāgiyasaṃyojanasamugghātena ajjhattasaṃyojanābhāvasiddhito itthattaṃ anāgantvā hoti, tattha parinibbāyī anāvattidhammo. Yassa pana anavasesaṃ bhavayogo pahīno, tassa avijjāyogādiavasiṭṭhakilesāpi tadekaṭṭhabhāvato pahīnā eva hontīti , so parikkhīṇabhavasaṃyojano ‘‘arahaṃ khīṇāsavo’’ti vuccati. Tena vuttaṃ ‘‘kāmayogavisaṃyutto, bhikkhave, bhavayogavisaṃyutto arahaṃ hoti khīṇāsavo’’ti. Ettha ca kāmayogavisaṃyogo anāgāmī catutthajjhānassa sukhadukkhasomanassadomanassappahānaṃ viya, tatiyamaggassa diṭṭhivicikicchāsīlabbataparāmāsasaṃyojanaparikkhayo viya ca catutthamaggassa vaṇṇabhaṇanatthaṃ vuttoti daṭṭhabbaṃ. Paṭhamapadena sotāpannasakadāgāmīhi saddhiṃ sabbo puthujjano gahito, dutiyapadena pana sabbo anāgāmī, tatiyapadena arahāti arahattanikūṭena desanaṃ niṭṭhāpesi.

所谓『欲结断』，就是这里所谓的不善禅那也属于欲结断。舍弃了此结断后所达成的路径，名为无来道，专注于斥弃欲结断。故于第三圣道果位上立地圣人被称为『断欲结断者』。但是，在形色及非形色所起者中，如来无来道中对欲爱瞋恨不舍的，则称为『无欲断者』。由无欲断而生起的无内结断之境，是真正无来，故此境具有圆满断尽的性质，不再返还。若果断尽了无余的生结断，即使烦恼如无明等残余，仅存单一状态者也断尽，称为「阿拉汉，尽除三结」，他说：“比库们，断欲结断、断生结断者即阿拉汉尽除三结者。”其中断欲结断者，类似无来道中断欲乐苦、喜忧的第四禅；而第三道则彼此以见疑持戒恼恨结断消除喻，第四道则为说明。第一语句描述与须陀洹果、斯陀含果同时断除的众生，第二语句称断尽无来者，第三语句则以阿拉汉尼柯说法结束。

Gāthāsu ubhayanti ubhayena, kāmayogena, bhavayogena ca saṃyuttāti attho. Sattā gacchanti saṃsāranti puthujjanā sotāpannā sakadāgāminoti ime tividhā sattā kāmayogabhavayogānaṃ appahīnattā gacchanti saṃsāranti. Tato eva jātimaraṇagāmino honti. Ettha ekabījī, kolaṃkolo, sattakkhattuparamoti tīsu sotāpannesu sabbamudu sattakkhattuparamo, so aṭṭhamaṃ bhavaṃ na nibbatteti, attano paricchinnajātivasena pana saṃsarati, tathā itarepi. Sakadāgāmīsupi yo idha sakadāgāmimaggaṃ patvā devaloke uppajjitvā puna idha nibbattati, so attano paricchinnajātivaseneva saṃsarati. Ye pana sakadāgāmino vomissakanayena vinā tattha tattha devesuyeva manussesuyeva vā nibbattanti, te uparimaggādhigamāya yāva indriyaparipākā punappunaṃ uppajjanato saṃsarantiyeva. Puthujjane pana vattabbameva natthi sabbabhavasaṃyojanānaṃ aparikkhīṇattā. Tena vuttaṃ –

诗句中『二者都具』，指断欲结断与断生结断。众生轮转流转，凡夫、须陀洹果、斯陀含果三类众生，此三类众生均未断尽断欲与断生结断，故生生世世轮回。故称他们皆为轮回狩猎者。这里称须陀洹果三者依次为独生子、兄弟纵横，最上为七十二子，代表皆未转生八趣。其名七十二子者，不入第八趣，透过自身的断尽轮回于他处流转，诸其他者亦然。斯陀含果者若断到斯陀含道果，乃天上生，后还此处涅槃，亦是透过断尽自己轮回世系而流转。若斯陀含果者未断尽轮回结，则随地涅槃与天、人与共结轮回，称为上道未成。凡夫则无末断一切生结，故犹在轮回。经中如此阐述：

‘‘Kāmayogena saṃyuttā, bhavayogena cūbhayaṃ;

「断欲结断，断生结断双双具足；

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino’’ti.

众生皆往轮回，是生死流转者。」

Kāme pahantvānāti kāmarāgasaṅkhāte kilesakāme anāgāmimaggena pajahitvā. Chinnasaṃsayāti samucchinnakaṅkhā, tañca kho sotāpattimaggeneva. Vaṇṇabhaṇanatthaṃ pana catutthamaggassa evaṃ vuttaṃ. Arahanto hi idha ‘‘chinnasaṃsayā’’ti adhippetā. Tenevāha ‘‘khīṇamānapunabbhavā’’ti. Sabbaso khīṇo navavidhopi māno āyatiṃ punabbhavo ca etesanti khīṇamānapunabbhavā. Mānaggahaṇena cettha tadekaṭṭhatāya lakkhaṇavasena vā sabbo catutthamaggavajjho kileso gahitoti. Khīṇamānatāya ca saupādisesā nibbānadhātu vuttā hoti, khīṇapunabbhavatāya anupādisesā. Sesaṃ suviññeyyameva.

所谓『断欲』，就是斩断由欲贪起的烦恼于无来道中舍弃。所谓『断疑』，是断绝怀疑，此乃须陀洹果的标志。如阿拉汉因断除怀疑，称为『断疑』，又被称为『无余爱欲』。所谓『无余爱欲』有九种，包含所有小我与复生的概念，整体视为须陀洹果专属，因断除一切烦恼皆断故。此断欲的层次与分类于第四圣道中讲述详明。阿拉汉断疑即断除念债的烦恼。故称为无余爱欲者，得到无余涅槃。无余涅槃者无对欲望的执取，实为圆满证果。其义渐明，应当知晓。

Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释终了。

8. Kalyāṇasīlasuttavaṇṇanā八、《善戒经》注释

§97

97. Aṭṭhame kalyāṇasīloti sundarasīlo, pasatthasīlo, paripuṇṇasīlo. Tattha sīlapāripūrī dvīhi kāraṇehi hoti sammadeva sīlavipattiyā ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena. Idha pana sabbaparibandhavippamuttassa sabbākāraparipuṇṇassa maggasīlassa phalasīlassa ca vasena kalyāṇatā veditabbā. Kalyāṇadhammoti sabbe bodhipakkhiyadhammā adhippetā, tasmā kalyāṇā satipaṭṭhānādibodhipakkhiyadhammā etassāti kalyāṇadhammo. Kalyāṇapaññoti ca maggaphalapaññāvaseneva kalyāṇapañño. Lokuttarā eva hi sīlādidhammā ekantakalyāṇā nāma akuppasabhāvattā. Keci pana ‘‘catupārisuddhisīlavasena kalyāṇasīlo, vipassanāmaggadhammavasena kalyāṇadhammo, maggaphalapaññāvasena kalyāṇapañño’’ti vadanti. Asekkhā eva te sīladhammapaññāti eke. Apare pana bhaṇanti – sotāpannasakadāgāmīnaṃ maggaphalasīlaṃ kalyāṇasīlaṃ nāma, tasmā ‘‘kalyāṇasīlo’’ti iminā sotāpanno sakadāgāmī ca gahitā honti. Te hi sīlesu paripūrakārino nāma. Anāgāmimaggaphaladhammā aggamaggadhammā ca kalyāṇadhammā nāma. Tattha hi bodhipakkhiyadhammā bhāvanāpāripūriṃ gacchanti. Tasmā ‘‘kalyāṇadhammo’’ti iminā tatiyamaggaṭṭhato paṭṭhāya tayo ariyā gahitā honti. Paññākiccassa matthakappattiyā aggaphale paññā kalyāṇapaññā nāma, tasmā paññāvepullappatto arahā ‘‘kalyāṇapañño’’ti vutto. Evameva puggalā gahitā hontīti. Kiṃ iminā papañcena? Aggamaggaphaladhammā idha kalyāṇasīlādayo vuttāti ayamamhākaṃ khanti. Dhammavibhāgena hi ayaṃ puggalavibhāgo, na dhammavibhāgoti.

第九十七章第八善行，谓美善戒，清净戒，圆满戒。其中戒的圆满，因两缘而生：正因摄受戒法失败的惧患洞察，及因戒功德圆满的因缘洞察。此处因具自由于一切缠累、全面具足之行道戒功德而知其美善。所谓善法，即所有觉支皆摄持者，是故以念处等觉支为善法。善慧者，谓以诸道果慧等智慧而称，以此慧得慧。出世乃是戒以及其他善法纯一具足，故名为圆满美善。亦有人说借四净戒修持为美善戒，凭观行道法则为善法，凭路径果慧为善慧；这些戒律的相续称为坚固戒；其余如斯陀含、须陀含等于此戒得坚固守持。同时，断尽无来果德与路径戒法称佳法。此时诸觉支修行得圆满，是故三圣人断尽是以达成。因慧的端正称为路径果慧，是故与圆满美善戒同立。为何作此细密区分？因路径果德与善戒等皆名善戒法，故本章内此乃人所别分类，非法之别。

Kevalīti ettha kevalaṃ vuccati kenaci avomissakatāya sabbasaṅkhatavivittaṃ nibbānaṃ, tassa adhigatattā arahā kevalī. Atha vā pahānabhāvanāpāripūriyā pariyosānaanavajjadhammapāripūriyā ca kalyāṇakaṭṭhena abyāsekasukhatāya ca kevalaṃ arahattaṃ, tadadhigamena kevalī khīṇāsavo. Maggabrahmacariyavāsaṃ vasitvā pariyosāpetvā ṭhitoti vusitavā. Uttamehi aggabhūtehi vā asekkhadhammehi samannāgatattā ‘‘uttamapuriso’’ti vuccati.

『纯净者』者，于此所称为纯净者者，谓超越一切依止、断尽一切对立的涅槃，因得此者阿拉汉称为纯净者。或者谓，由于断舍习气的升起和圆满，圆满无毁法、坚固善地、无烦恼之乐的纯净阿拉汉；因由此达成故称为纯净者、断尽烦恼者。于完成圣行住处后住于其中，不退转，称为住持者。具备高贵首要圣行与无染净德者称为『高贵圣人』。

Sīlavāti ettha kenaṭṭhena sīlaṃ? Sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlanaṃ nāma? Samādhānaṃ, susīlyavasena kāyakammādīnaṃ avippakiṇṇatāti attho. Atha vā upadhāraṇaṃ, jhānādikusaladhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Tasmā sīlati, sīletīti vā sīlaṃ. Ayaṃ tāva saddalakkhaṇanayena sīlaṭṭho. Apare pana ‘‘siraṭṭho sīlaṭṭho, sītalaṭṭho sīlaṭṭho, sivaṭṭho sīlaṭṭho’’ti niruttinayena atthaṃ vaṇṇayanti. Tayidaṃ pāripūrito atisayato vā sīlaṃ assa atthīti sīlavā, catupārisuddhisīlavasena sīlasampannoti attho. Tattha yaṃ jeṭṭhakasīlaṃ , taṃ vitthāretvā dassetuṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādi vuttanti ekaccānaṃ ācariyānaṃ adhippāyo.

『戒』者，何为戒？是戒之所立故名戒。此戒为何？即身心行为不生违犯的安稳清净之意。又或戒为依止，谓禅定等善法的稳固依持。故称戒，即戒也。此为词义分别说戒者。又他处有言『恭敬持戒、清凉持戒、善美持戒』等释意。戒为完满与极上之戒者，即具四净戒之义。至于最高戒者，阐述谓其为持戒经律通达者，诸师长亦如是说。

Aparena pana bhaṇanti – ubhayatthāpi pātimokkhasaṃvaro bhagavatā vutto. Pātimokkhasaṃvaro eva hi sīlaṃ, itaresu indriyasaṃvaro chadvārarakkhaṇamattameva, ājīvapārisuddhi dhammena paccayuppādanamattameva, paccayasannissitaṃ paṭiladdhapaccaye ‘‘idamattha’’nti paccavekkhitvā paribhuñjanamattameva. Nippariyāyena pātimokkhasaṃvarova sīlaṃ. Yassa so bhinno, so sīsacchinno puriso viya hatthapāde ‘‘sesāni rakkhissatī’’ti na vattabbo. Yassa pana so arogo, acchinnasīso viya puriso, tāni puna pākatikāni katvā rakkhituṃ sakkoti. Tasmā sīlavāti iminā pātimokkhasīlameva uddisitvā taṃ vitthāretuṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādi vuttanti.

他人亦言——二义皆谓持戒守护经律。经律守护即真戒，余则为根门守护、六门把持、家业清净之因缘起、依缘获得后之适用做用。总而言之，真戒即为经律守护。其断违犯者，犹如被斩首之人不可称守护手足；其无病不断者，犹如未断首人能制作保护护具。故谓戒即指此经律持守，且为广阐其义故称持守经律者。

Tattha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhaṃ. Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Pātimokkhameva saṃvaro pātimokkhasaṃvaro, tena saṃvuto pihitakāyavācoti pātimokkhasaṃvarasaṃvuto. Idamassa tasmiṃ sīle patiṭṭhitabhāvaparidīpanaṃ. Viharatīti tadanurūpavihārasamaṅgibhāvaparidīpanaṃ. Ācāragocarasampannoti heṭṭhā pātimokkhasaṃvarassa, upari visesānuyogassa ca upakārakadhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti pātimokkhasīlato acavanadhammatāparidīpanaṃ. Samādāyāti sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti sikkhāya samaṅgibhāvaparidīpanaṃ. Sikkhāpadesūti sikkhitabbadhammaparidīpanaṃ.

此处所称持律即为修戒法中戒学。若不护持，则为堕落，受恶道之苦。守护即护持，身语不违犯。经律守护是护持经律之戒，受其护持即身语闭敞。此处详述修行戒中所立之法规。所谓住持，谓宜于持戒所表现之安稳稳固。谓於行为境界皆不离经律，又能起修行助胜义法矣。细微惩戒令生畏，谓以经律戒显无违犯之理。所承受为戒之监督。受学者即戒义法具足。戒者即应受学戒义。

Aparo nayo – kilesānaṃ balavabhāvato pāpakiriyāya sukarabhāvato puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegakkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī, maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa pātanasīloti pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkho. Cittassa hi vimokkhena satto vimutto . ‘‘Cittavodānā visujjhantī’’ti (saṃ. ni. 3.100) ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (ma. ni. 2.206) ca vuttaṃ. Atha vā avijjādinā hetunā saṃsāre patati gacchati pavattatīti pāti. ‘‘Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124; 5.520) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkho. ‘‘Kaṇṭhekālo’’tiādīnaṃ viyassa samāsasiddhi veditabbā.

他义曰——因烦恼力弱，于恶业起难，于善业行难，多次堕落于苦难之境者，称为凡夫。又因无常因缘造作之力，恰似转动之轮不断，人类环绕生死轮回之中者，称为凡夫。又谓因生死观念失去自性，称为堕落。正如经典所说：『由心解脱则众生解脱』；因无明等缠缚，生死流转中轮回。此即为解脱与堕落之状况。应理解时间短促等复合义。

Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi ‘‘cittena nīyati loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkho. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkileso. Vuttañhi ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.56-57), taṇhādutiyo puriso’’ti (itivu. 15, 105; cūḷani. pārāyanānugītigāthāniddesa 107) ca ādi. Tato pātito mokkhoti pātimokkho. Atha vā patati etthāti pāti, cha ajjhattikāni bāhirāni ca āyatanāni. Vuttañhi ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (saṃ. ni. 1.70). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkho. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkho. Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkho. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttaṭṭhena mokkho cāti patimokkho, patimokkho eva pātimokkho. Tathā hi vuttaṃ ‘‘pātimokkhanti mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.

又谓堕落即陷入痛苦，谓心所堕。经典说『世间由心驱使，由心围绕』。由此堕落谓为苦，谓烦恼缠缚。经典有言『渴爱生人，其为人之第二』等。由此断缚则解脱。又谓堕落为内外六处内生。经典说『六界生现，六道受报』。因此内外六界尽灭即解脱。又谓从堕落即生死流转，理说生死为堕落，故称堕。又谓因世尊遍知上上诸法，称为解脱，亦称断。故戒名断，即断烦恼之意。综上说出解脱义门者，谓此为戒义之显现，别无他义。

Atha vā paiti pakāre, atīti accantatthe nipāto. Tasmā pakārehi accantaṃ mokkhetīti pātimokkho. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkhaṃ. Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamitabbadosato pati paccekaṃ mokkhoti attho. Patimokkho eva pātimokkho. Mokkhoti vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtanti patimokkhaṃ. Pātimokkhasīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo viya hoti yathārahaṃ kilesanibbāpanatoti patimokkhaṃ, patimokkhaṃ eva pātimokkhaṃ. Atha vā mokkhaṃ pati vattati mokkhābhimukhanti patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāvettha pātimokkhasaddassa attho veditabbo.

或者，所谓断尽了，就是完全摧毁的意思。所以用这些断尽之词来表示完全的解脱，这就是巴蒂摩卡戒（律藏）。此处所说的戒，自身如同城墙，连带禅定和智慧，依凭于断尽的力量，表现为灭除的状态，这就是完全解脱，亦称为巴蒂摩卡戒。句中“不断不断地解脱”意指不断断除，这是指一一应当斥击的，这样分别地解脱。由此可知，巴蒂摩卡戒就是巴蒂摩卡戒。解脱者是涅槃，这解脱的涅槃即是巴蒂摩卡戒的反映。巴蒂摩卡戒的持守，犹如太阳渐渐升起一样，是涅槃生起的标志，是灭除烦恼的真义，这就是巴蒂摩卡戒。又或者解脱转向解脱，即解脱为解脱目标，这就是巴蒂摩卡戒。所以这里应当了解巴蒂摩卡戒一词的此种意义。

Saṃvarati pidahati etenāti saṃvaro, pātimokkhameva saṃvaroti pātimokkhasaṃvaro. Atthato pana tato tato vītikkamitabbato viratiyo cetanā vā, tena pātimokkhasaṃvarena upeto samannāgato pātimokkhasaṃvarasaṃvutoti vutto. Vuttañhetaṃ vibhaṅge –

持守、斥击就是所谓的持守，所谓巴蒂摩卡戒的持守即是巴蒂摩卡戒的持守。从意义上说，基于应当一一斥击而生起的戒禁、意念，依于此巴蒂摩卡戒的持守，称为具足巴蒂摩卡戒持守。律藏中有言——

‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato sampanno samannāgato. Tena vuccati pātimokkhasaṃvarasaṃvuto’’ti (vibha. 511).

“以此巴蒂摩卡戒的持守者得以接近、到达、来临、具足、齐备、圆满。因此称为巴蒂摩卡戒持守者。”（律藏511）

Viharatīti iriyāpathavihārena viharati, iriyati, vattati. Ācāragocarasampannoti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena, sabbaso anācāraṃ vajjetvā ‘‘kāyiko avītikkamo, vācasiko avītikkamo’’ti evaṃ vuttabhikkhusāruppaācārasampattiyā vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātagocarena ca sampannattā ācāragocarasampanno. Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyānuyutto satisampajaññena samannāgato appiccho santuṭṭho pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācārasampanno.

“住”是以行、住、立三者之意，即以行住立而住世间。具备戒律守护者的行为规范，断绝邪见等恶行，全面断绝不善行为，被称为行为完整的具足戒。此外，持守未犯身体戒、不犯口戒的比库，具备戒律行持，以乞食等烦恼境界为修行对象，具备适当的修行处所和境界，达此则称行为具足。此外，若比库对导师怀恭敬，对同修怀恭敬，对出家人怀恭敬，具羞耻心和具有防护心，通达智慧，视察自他，谨慎恪守清净戒律，自如忍让，不轻慢，不放逸，不贪食，知足，心清净，不纠缠世俗事务，合乎礼仪，举止庄重，心严谨，举止敦厚，无妄语，不扰乱，尊敬，守护五根（眼耳鼻舌身），精进于觉知，具足正念正知，俱足此等者称行为具足。

Gocaro pana – upanissayagocaro, ārakkhagocaro, upanibandhagocaroti tividho. Tattha dasakathāvatthuguṇasamannāgato vuttalakkhaṇo kalyāṇamitto yaṃ nissāya asutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujukaṃ karoti, cittaṃ pasādeti, yassa ca anusikkhanto saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ upanissayagocaro. Yo bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ olokento, na adho olokento, na disāvidisā pekkhamāno gacchati, ayaṃ ārakkhagocaro. Upanibandhagocaro pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā –

所谓境界有三种：依止境界、防护境界、束缚境界。依止境界意味具备良友之特征，即闻之即信，详细阐释，消除疑惑，正见纯正，心安稳，其信心因随修习戒、听法、布施、智慧而增长，此即依止境界。进入室内，步行在道上，视线沉静专注行走，不回顾，不张望，既不看大象，也不看座骑、战车、车夫、妇女、男子，也不上下观望，也不左顾右盼，此即防护境界。束缚境界指于四念处，出家人心存依附。世尊曾言——

‘‘Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372).

“诸比库中，谁的境界是可随欲者？即四念处。”（律藏，第5卷，372页）

Iti yathāvuttāya ācārasampattiyā imāya ca gocarasampattiyā samannāgatattā ācāragocarasampanno.

如文中所说，此处教法得以具足行持，且身处其所，具足行为与所处境地之圆满，故称具足行为与所处境地者。

Aṇumattesu vajjesu bhayadassāvīti appamattakesu aṇuppamāṇesu asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. Yo hi bhikkhu paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatarājasadisaṃ katvā passati, yopi bhikkhu sabbalahukaṃ dubbhāsitamattaṃ pārājikasadisaṃ katvā passati, ayaṃ aṇumattesu vajjesu bhayadassāvī nāma. Samādāya sikkhati sikkhāpadesūti yaṃ kiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbena sabbaṃ sabbathā sabbaṃ anavasesaṃ samādiyitvā sikkhati vattati, pūretīti attho. Iti kalyāṇasīloti iminā pakārena kalyāṇasīlo samāno. Puggalādhiṭṭhānavasena hi niddiṭṭhaṃ sīlaṃ ‘‘evaṃ kho, bhikkhave, bhikkhu kalyāṇasīlo hotī’’ti vuttapuggalādhiṭṭhānavaseneva nigametvā ‘‘kalyāṇadhammo’’ti ettha vuttadhamme niddisitukāmena ‘‘tesaṃ dhammānaṃ idaṃ sīlaṃ adhiṭṭhāna’’nti dassetuṃ puna ‘‘iti kalyāṇasīlo’’ti vuttaṃ. Sattannaṃ bodhipakkhiyānantiādi sabbaṃ heṭṭhā vuttatthameva. Puna kalyāṇasīlotiādi nigamanaṃ.

于极细微法度所生之震怖为畏睹，虽极微小，其震微大小不相等，且无羞耻，习于斥退之不善心起等诸恶法者，犹为震怖之戒。比库若能见极微细戒犯，如六十四由旬宽广并覆雪之大山，亦能远离轻薄，不善言语，诸大戒犯之者，亦能远离，则此谓极微法度震怖。学此戒而习戒者，须尽取所有戒法，全部整体，无所遗漏，随处随时皆能取用而修习，此为其意。由此称之为善戒，亦即此善戒之教法。依人相说，戒已显示为『善戒比库』，故由所说人相而归结出“善法”，此处特欲就此等诸法表明“此即是戒律所依”。故复说“故谓善戒”。“七种觉支”等诸法，均于下文所说意相。如上所述，复次述及善戒等结论。

Gāthāsu dukkaṭanti duṭṭhu kataṃ, duccaritanti attho. Hirimananti hirimantaṃ hirisampannaṃ, sabbaso pāpapavattiyā jigucchanasabhāvanti attho. Hirimananti vā hirisahitacittaṃ. Hiriggahaṇeneva cettha ottappampi gahitanti veditabbaṃ. Hirottappaggahaṇena ca sabbaso duccaritābhāvassa hetuṃ dassento kalyāṇasīlataṃ hetuto vibhāveti. Sambodhīti ariyañāṇaṃ, taṃ gacchanti bhajantīti sambodhigāmino, bodhipakkhikāti attho. Anussadanti rāgussadādirahitaṃ. ‘‘Tathāvidha’’ntipi paṭhanti. ‘‘Bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto’’ti yathā yathā pubbe vuttaṃ, tathāvidhaṃ tādisanti attho. Dukkhassāti vaṭṭadukkhassa, vaṭṭadukkhahetuno vā. Idheva khayamattanoti āsavakkhayādhigamena attano vaṭṭadukkhahetuno samudayapakkhiyassa kilesagaṇassa idheva imasmiṃyeva attabhāve khayaṃ anuppādaṃ pajānāti, vaṭṭadukkhasseva vā idheva carimakacittanirodhena khayaṃ khīṇabhāvaṃ pajānāti. Tehi dhammehi sampannanti tehi yathāvuttasīlādidhammehi samannāgataṃ. Asitanti taṇhādiṭṭhinissayānaṃ pahīnattā asitaṃ, katthaci anissitaṃ. Sabbalokassāti sabbasmiṃ sattaloke. Sesaṃ vuttanayameva.

经句中“恶行”即为「恶所为」，意即不善行为之意。所谓羞耻者，为有羞耻者，具足羞耻心，内心自觉恶事不善，厌恶一切诸恶因之意。羞耻者亦即心怀羞愧之意。此处及“惭愧之心理会摄受亦当观察”，故惭愧亦应被了知。由惭愧与愧戒之心会摄观察者，能知一切恶行不存在之缘，由此显示善戒之因。觉悟者即圣智，行者朝向觉悟者也；“觉支”即该义。持续修习者即为无贪嗔痴等烦恼。“如此”等者，乃依前代教义而读之意。“苦”是轮回之苦，及轮回苦因。于此心得灭时，即断除烦恼，达自心苦因灭之境，即见苦因终止而无后起；或于此亦见轮回苦终止之现境，断尽之义也。具足如此诸法故称具足。称「饥」者，喻指渴爱等见已断绝，有时无时不定者。众生一切世界即诸界也。余文皆述此义。

Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释终了。

9. Dānasuttavaṇṇanā九、《布施经》注释

§98

98. Navame dānanti dātabbaṃ, savatthukā vā cetanā dānaṃ, sampattipariccāgassetaṃ adhivacanaṃ. Āmisadānanti cattāro paccayā deyyabhāvavasena āmisadānaṃ nāma. Te hi taṇhādīhi āmasitabbato āmisanti vuccanti. Tesaṃ vā pariccāgacetanā āmisadānaṃ. Dhammadānanti idhekacco ‘‘ime dhammā kusalā, ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā anavajjā, ime viññugarahitā, ime viññuppasatthā; ime samattā samādinnā ahitāya dukkhāya saṃvattanti, ime hitāya sukhāya saṃvattantī’’ti kusalākusalakammapathe vibhajanto kammakammavipāke idhalokaparaloke paccakkhato dassento viya pākaṭaṃ karonto akusalehi dhammehi nivattāpento, kusalesu dhammesu patiṭṭhāpento, dhammaṃ deseti, idaṃ dhammadānaṃ. Yo pana ‘‘ime dhammā abhiññeyyā , ime pariññeyyā, ime pahātabbā, ime sacchikātabbā, ime bhāvetabbā’’ti saccāni vibhāvento amatādhigamāya paṭipattidhammaṃ deseti, idaṃ sikhāppattaṃ dhammadānaṃ nāma. Etadagganti etaṃ aggaṃ. Yadidanti yaṃ idaṃ dhammadānaṃ vuttaṃ, etaṃ imesu dvīsu dānesu aggaṃ seṭṭhaṃ uttamaṃ. Vivaṭṭagāmidhammadānañhi nissāya sabbānatthato parimuccati, sakalaṃ vaṭṭadukkhaṃ atikkamati. Lokiyaṃ pana dhammadānaṃ sabbesaṃ dānānaṃ nidānaṃ sabbasampattīnaṃ mūlaṃ. Tenāha –

第九为布施，乃应施予之。净意布施，是弃除一切障碍而施予之意。财施有四因，因天界的存在故有财施名。财施因渴嗔等欲望而须断除，故称为弃除。以此弃除心意即财施。法施者，或有论者谓：「诸法或善或不善，或净或不净，或显或隐，或成熟入定，或不利苦转，或利乐转，依善恶业道，或果报世界成，或灭除恶法，或立善法，向生道理而说者，谓之法布施。」又谓教导实相因缘、不可思议诸真谛、可证断无常之法、实修行法，谓之法布施。此为首要布施。所谓首要，谓此法布施胜于两种财施。依此法布施得脱众苦，超越一切苦恼。世间法布施，诸施中之基础。故云：

‘‘Sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti;

「所有布施中法布施能胜一切，所有佛法滋味能胜一切；

Sabbaratiṃ dhammaratī jināti, taṇhakkhayo sabbadukkhaṃ jinātī’’ti. (dha. pa. 354) –

所有欢喜中对法欢喜能胜一切，断除渴欲能胜一切苦。」（《法句经》第354偈）

Abhayadānamettha dhammadāneneva saṅgahitanti daṭṭhabbaṃ.

此处言无畏施，实为法布施之集成，确应当观。

Sādhāraṇabhogitādhippāyena attanā paribhuñjitabbato catupaccayato sayameva abhuñjitvā paresaṃ saṃvibhajanaṃ āmisasaṃvibhāgo. Sādhāraṇabhogitādhippāyeneva attanā viditassa adhigatassa dhammassa appossukko ahutvā paresaṃ upadeso dhammasaṃvibhāgo. Catūhi paccayehi catūhi ca saṅgahavatthūhi paresaṃ anuggaṇhanaṃ anukampanaṃ āmisānuggaho. Vuttanayeneva dhammena paresaṃ anuggaṇhanaṃ anukampanaṃ dhammānuggaho. Sesaṃ vuttanayameva.

以普通所有物使用的原则，自身当加享用，此为四因所成。若不自享自身，乃分与他人，此为衣物分配。依普通所有物使用原则，自己知得所获之法，不毁坏亦不障碍，乃为他人之教诲，属法之分配。此以四因四集之事，表他人之追随与慈悲，亦即衣物之追随。依所说教法，对他人之追随与慈悲即为法之追随。余事亦同此理。

Gāthāsu yamāhu dānaṃ paramanti yaṃ dānaṃ cittakhettadeyyadhammānaṃ uḷārabhāvena paramaṃ uttamaṃ, bhogasampattiādīnaṃ vā pūraṇato phalanato, parassa vā lobhamacchariyādikassa paṭipakkhassa maddanato hiṃsanato ‘‘parama’’nti buddhā bhagavanto āhu. Anuttaranti yaṃ dānaṃ cetanādisampattiyā sātisayapavattiyā aggabhāvena aggavipākattā ca uttararahitaṃ anuttarabhāvasādhanaṃ cāti āhu. Yaṃ saṃvibhāganti etthāpi ‘‘paramaṃ anuttara’’nti padadvayaṃ ānetvā yojetabbaṃ. Avaṇṇayīti kittayi, ‘‘bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ pañca ṭhānāni detī’’tiādinā (a. ni. 5.37), ‘‘evaṃ ce, bhikkhave, sattā jāneyyuṃ dānasaṃvibhāgassa vipāka’’ntiādinā (itivu. 26) ca pasaṃsayi. Yathā pana dānaṃ saṃvibhāgo ca paramaṃ anuttarañca hoti, taṃ dassetuṃ ‘‘aggamhī’’tiādi vuttaṃ. Tattha aggamhīti sīlādiguṇavisesayogena seṭṭhe anuttare puññakkhette sammāsambuddhe ariyasaṅghe ca. Pasannacittoti kammaphalasaddhāya ratanattayasaddhāya ca cittaṃ pasādento okappento. Cittasampattiyā hi khettasampattiyā ca parittepi deyyadhamme dānaṃ mahānubhāvaṃ hoti mahājutikaṃ mahāvipphāraṃ. Vuttañhetaṃ –

偈中所称“布施为第一”，谓以心田所应供养之法，于广大壮盛之境界达至最高第一。不论是财富充足，成果丰盈，或为他人贪欲、敬奇等对立之抑制，妨害等破坏，皆称为“最高”，诸佛世尊如是说。所谓无上，者布施得以意等功德成就，随时有漏能起无漏转变，依序果报而无上，是无上成就无上之法。此处称为布施分配，即须引入“最高无上”这一对言，兼容并蓄。尚未表扬者，谓如说奉献于饮食，施主会赐予受持者五处供养（律藏阿毗尼婆提5.37节文），又且如说“若众生命知布施利益果报”（《出曜经》26节）等亦称赞之。既然布施和分配皆为最高且无上，应显现为“至尊”之相。此“至尊”意指依戒为首、殊胜品德诸善根加持，则为最高无上福德之场所，正遍知佛陀、圣僧之所。所谓“心欢喜”，乃因信业果报坚固及三宝信心，心得安定开朗。依心所成就、境界所成就，供养法获此保护，即为布施大效应、重大联结与严密禅定。故记载曰：

‘‘Natthi citte pasannamhi, appakā nāma dakkhiṇā;

“心不欢喜者，所施回向不果。”

Tathāgate vā sambuddhe, atha vā tassa sāvake’’ti. (vi. va. 804; netti. 95);

“于如来或正觉者，或于其弟子，亦然。”（《毗婆舍那维摩诘》804页；《净行义》95页）

Viññūti sappañño. Pajānanti sammadeva dānaphalaṃ dānānisaṃsaṃ pajānanto. Ko na yajetha kāleti yuttappattakāle ko nāma dānaṃ na dadeyya? Saddhā, deyyadhammo, paṭiggāhakāti imesaṃ tiṇṇaṃ sammukhibhūtakāleyeva hi dānaṃ sambhavati, na aññathā, paṭiggāhakānaṃ vā dātuṃ yuttakāle.

慧者为博学者，是正晓晓得布施之果报与施德之因，也便于分辨。谁人不应施行？当于应施之时，勿轻慢布施。信心、供养法和受持者，此三者相依，正于三者俱备之时布施得成，非他。

Evaṃ paṭhamagāthāya āmisadānasaṃvibhāgānuggahe dassetvā idāni dhammadānasaṃvibhāgānuggahe dassetuṃ ‘‘ye ceva bhāsantī’’ti dutiyagāthamāha. Tattha ubhayanti ‘‘bhāsanti suṇantī’’ti vuttā desakā paṭiggāhakāti ubhayaṃ. Ayaṃ panettha saṅkhepattho – ye sugatassa bhagavato sāsane saddhamme pasannacittā vimuttāyatanasīse ṭhatvā desenti paṭiggaṇhanti ca, tesaṃ desakapaṭiggāhakānaṃ so dhammadānadhammasaṃvibhāgadhammānuggahasaṅkhāto attho. Paramatthasādhanato paramo. Taṇhāsaṃkilesādisabbasaṃkilesamalavisodhanena visujjhati. Kīdisānaṃ? Ye appamattā sugatassa sāsane. Ye ca –

因此，于最初的偈颂中，已显明关于给予衣食等物的分门别类，现今将于给予法的分门别类中说明那些“所有正在说法者”。于第二偈中说：“彼此言说且听闻者”，此处“言说”与“听闻”二者皆为说法者与受持者之义。此处乃纲要之意：即那些心清净、放下执着、坚立于解脱境界之顶点者，依止世尊所教正法，说法与受法者，即彼二者。此乃关于法施之义，以资法的授受分门归类。从究竟之义说，是最崇高的修行成就，能够净除一切渴爱及烦恼污垢。何等烦恼？即那些不疏懒于世尊教法者；又有——

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

“断除一切不善行，精进修习善行法；良心澄清净化后，这是诸佛的教导。”

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90; dha. pa. 183) –

（出自《长部尼连经》第二卷第九十节；《法句经》第183偈）——

Saṅkhepato evaṃ pakāsite sammāsambuddhassa sāsane ovāde anusiṭṭhiyaṃ appamattā adhisīlasikkhādayo sakkaccaṃ sampādenti. Tesaṃ visujjhati, arahattaphalavisuddhiyā ativiya vodāyatīti.

简言之，如此阐明正觉佛之教法，劝诫其弟子精进遵行戒律等修持法，勤勉完成所应成就者。由此稀释杂染，净化其心，达到阿拉汉果位之清净殊胜境界。

Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释终了。

10. Tevijjasuttavaṇṇanā十、《三明经》注释

§99

99. Dasame dhammenāti ñāyena, sammāpaṭipattisaṅkhātena hetunā kāraṇena. Yāya hi paṭipadāya tevijjo hoti, sā paṭipadā idha dhammoti veditabbā. Kā pana sā paṭipadāti? Caraṇasampadā ca vijjāsampadā ca. Tevijjanti pubbenivāsānussatiñāṇādīhi tīhi vijjāhi samannāgataṃ. Brāhmaṇanti bāhitapāpabrāhmaṇaṃ. Paññāpemīti ‘‘brāhmaṇo’’ti jānāpemi patiṭṭhapemi. Nāññaṃ lapitalāpanamattenāti aññaṃ jātimattabrāhmaṇaṃ aṭṭhakādīhi lapitamattavippalapanamattena brāhmaṇaṃ na paññāpemīti. Atha vā lapitalāpanamattenāti mantānaṃ ajjhenaajjhāpanamattena. Ubhayathāpi yaṃ pana brāhmaṇā sāmavedādivedattayaajjhenena tevijjaṃ brāhmaṇaṃ vadanti, taṃ paṭikkhipati. Bhagavatā hi ‘‘paramatthato atevijjaṃ brāhmaṇaṃyeva cete bhovādino avijjānivutā ‘tevijjo brāhmaṇo’ti vadanti, evaṃ pana tevijjo brāhmaṇo hotī’’ti dassanatthaṃ tathā bujjhanakānaṃ puggalānaṃ ajjhāsayena ayaṃ desanā āraddhā.

第九十九。所谓第十法，乃以智慧、正行等为因缘基础而言。因为依此修行路，修士获得三种智慧（前世忆知、天眼通、他心通），故此路称为“法”。彼何谓此“路”？是脚步与智慧之圆满。所谓三种智慧，即由回忆前世等三种智慧具足者。所谓婆罗门，意指非恶业婆罗门。所谓智慧显露谓“我知我是一婆罗门”，我确认自己为此。非为妄称乃是非此生者为婆罗门。或谓非妄称乃心念中之亲传。两者亦非。然当婆罗门以声闻等三种智慧真实具足时，即为婆罗门。此意旨在破除迷惑，世尊示现：“究竟以智慧说，真正具足智慧者才称婆罗门。世人多因无明妄称‘具智慧婆罗门’，然真正智慧婆罗门唯有一人。”此说乃为使诸修行者破迷证解而宣讲。

Tattha yasmā vijjāsampanno caraṇasampannoyeva hoti caraṇasampadāya vinā vijjāsampattiyā abhāvato, tasmā caraṇasampadaṃ antogadhaṃ katvā vijjāsīseneva brāhmaṇaṃ paññāpetukāmo ‘‘dhammenāhaṃ, bhikkhave, tevijjaṃ brāhmaṇaṃ paññāpemī’’ti desanaṃ samuṭṭhāpetvā ‘‘kathañcāhaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemī’’ti kathetukamyatāya pucchaṃ katvā puggalādhiṭṭhānāya desanāya vijjattayaṃ vibhajanto ‘‘idha, bhikkhave, bhikkhū’’tiādimāha.

因为智慧之具足者必然带有脚步之圆满，反之则不然。故此为了使以智慧为主之婆罗门得以显现，世尊便说：“比库们，我说明那具有三种智慧的婆罗门。”于是出现教导与说明，进而询问：“比库们，我如何以法说明智慧婆罗门？”为令修行者确立信心，对修行挚念，诸种教诲遂得展转而成此次指导，且分部说：“比库们……”

Tattha anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ, saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthakkhandhasantānaṃ. Nivutthanti ajjhāvutthaṃ anubhūtaṃ, attano santāne uppajjitvā niruddhaṃ, nivutthadhammaṃ vā nivutthaṃ, gocaranivāsena nivutthaṃ, attano viññāṇena viññātaṃ paraviññāṇaviññātampi vā chinnavaṭumakānussaraṇādīsu. Anussaratīti ‘‘ekampi jātiṃ dvepi jātiyo’’ti evaṃ jātipaṭipāṭivasena anugantvā sarati, anudeva vā sarati, citte abhininnāmite parikammasamanantaraṃ sarati.

此处所说的“多重呈现”是指事情以多种不同方式展开，称为“多样表现”的义理。前生的存在因果，按时间连续，先后相继，乃至以其各自断灭的蕴流为根据。所谓“断灭”即是指已经经历于内心之中，自己那顺次生起又止息的心识流已断绝，或者说该断灭法已经完全断灭，因依止其存在场所而断灭，或者说以自心识已知晓，即使是对他心识的知见亦为断灭的缘，由追忆断灭相等而见证。所谓“追忆”就是依循着诸如‘一生是一个，二生是两个’这般不断循行的生起过程，伴随至心识中起有依存转换的缘、境界，前后相继地在心中流转而不间断。

Seyyathidanti āraddhappakāradassanatthe nipāto. Teneva yvāyaṃ pubbenivāso āraddho hoti, tassa pakāraṃ dassento ‘‘ekampi jāti’’ntiādimāha. Tattha ekampi jātinti ekampi paṭisandhimūlakaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsu. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo , vaḍḍhamāno vivaṭṭakappo. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti tammūlakattā, vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyī’’ti (a. ni. 4.156) vuttāni cattāri asaṅkhyeyyāni, tāni pariggahitāni honti.

比方说说到“起头与终结”的出现，那就是指前生存在被确立时，其样态产生之后的变化反映。以此视角来观察，即所谓的‘一生’者即指那一个从中生起且以断尽为结局、属于变化之体的蕴流之生。于此处，‘一生’即‘两个生’等乃是说二者之义。而诸如‘因果轮转’等诸解释虽名为‘轮转的过患’，然这里是说轮转作为整体现象的开端，轮转即为起始，消散即为终结。如《增支部》卷四五一五六中所说：‘有四无量劫，即轮转、轮转基、消散、消散基。’这四者为无量无边，且被确立界定。

Tattha tayo saṃvaṭṭā – tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā udakena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vātena saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsiyati. Vitthārato pana koṭisatasahassacakkavāḷaṃ ekato vinassati. Iti evarūpo ayaṃ pubbenivāsaṃ anussaranto bhikkhu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati. Kathaṃ? Amutrāsintiādinā nayena.

这里有三种轮转：是能增长的光明轮转、增长的水轮转、增长的风轮转。三种轮转的界限分别为：明亮界、清凉界、微妙果界。当轮转以光明为能量增长时，明亮界之下边即被火焰所烧毁；以水为能量增长时，清凉界之下被水所溶解；以风为能量增长时，微妙果界之下被风所破坏。若以广大尺度观之，则有十亿百万的轮转同时毁灭。由此可见，修习追忆前生业果的比库，依此循行，多为许多轮转的起伏消灭。如何？这里归因于所谓“非此即彼”等原则说法。

Tattha amutrāsinti amumhi saṃvaṭṭakappe amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā ahamahosiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti gotamo vā kassapo vā. Evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anekappakārānaṃ kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassaparimāṇāyupariyanto vā. So tato cuto amutra udapādinti sohaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrapi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

其中所谓‘非此即彼’，即某次轮转，或称为某个存在、或某个出生种类、或主导的心识所依止、或其存在时空、或所属的群体，我我当时皆存在，如此等等故称‘三者’或‘数次’。例如，所谓的族群，即可能是果德玛或咖萨巴；所谓色相，即可能是乌达多或萨摩；所谓饮食，可能是稻谷肉食或推动能量的食物；所谓的苦乐感受，即涉及身体和心识诸多类型的苦乐反应；所谓寿命终局，即可能相当于数百年寿命或数百万寿命。于是，该轮转结束后，我便因该存在、出生、心识依止、存在时空和群体的变化而生起，再次出现某种存在，以上皆为所说之内容。

Atha vā yasmā ‘‘amutrāsi’’nti idaṃ anupubbena ārohantassa attano abhinīhārānurūpaṃ yathābalaṃ saraṇaṃ, ‘‘so tato cuto’’ti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantaraṃ ‘‘amutra udapādi’’nti vuttaṃ. Tatrāpāsinti tatrapi bhave…pe… sattanikāye vā āsiṃ. Evaṃnāmoti datto vā mitto vā, evaṃgottoti vāseṭṭho vā kassapo vā. Evaṃvaṇṇoti kāḷo vā odāto vā. Evamāhāroti sudhāhāro vā sāliodanādiāhāro vā. Evaṃsukhadukkhappaṭisaṃvedīti dibbasukhappaṭisaṃvedī vā mānusasukhadukkhappaṭisaṃvedī vā. Evamāyupariyantoti evaṃ taṃtaṃparamāyupariyanto. So tato cutoti sohaṃ tato bhavādito cuto. Idhūpapannoti idha imasmiṃ carimabhave manusso hutvā upapanno nibbatto.

或者说，因‘非此即彼’的说法是对先前修习者逐渐提升至自心观察境界，依自我回顾而确认，继而观察到‘于是前世终结’的结果，所以说‘由此处生起’随后‘非此生起’。此处‘也存在着’其存在、出生、心识依止、存在时空、群体等，依此。依此比如，可能是亲属、朋友，可能是族长或咖萨巴。色相或为黑色或为白色。饮食可能是蜜汁饮食或稻米谷物饮食。苦乐反应可能是天上喜乐或人间苦乐。寿命终局可能为长寿或极长寿。如此我终结后，乃因产生而得到继续。所谓“此处生起”，则指此世末法中人身为主体现起，生起且涅槃。

Itīti evaṃ. Sākāraṃ sauddesanti nāmagottādivasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi sattā ‘‘tisso gotamo’’ti uddisīyanti, vaṇṇādīhi ‘‘sāmo odāto’’ti nānattato paññāyanti. Tasmā nāmagottaṃ uddeso, itare ākārā. Ayamassa paṭhamā vijjā adhigatāti ayaṃ iminā bhikkhunā paṭhamaṃ adhigamavasena paṭhamā, viditakaraṇaṭṭhena vijjā adhigatā sacchikatā hoti. Kiṃ panāyaṃ viditaṃ karoti? Pubbenivāsaṃ. Avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tassa paṭicchādakamoho vuccati. Tamoti sveva moho paṭicchādakaṭṭhena tamoti vuccati. Ālokoti sā eva vijjā obhāsakaraṇaṭṭhena āloko. Ettha ca vijjā adhigatāti ayaṃ attho, sesaṃ pasaṃsāvacanaṃ. Yojanā panettha – ayaṃ kho tena bhikkhunā vijjā adhigatā, tassa adhigatavijjassa avijjā vihatā, vinaṭṭhāti attho. Kasmā? Yasmā vijjā uppannāti. Sesapadadvayepi eseva nayo.

如此而已。“以形状相识”是指依名字、族群等为“名称形状”，依色彩等为“相貌形状”。因为众生以名称族群例如“三个族群果德玛”等加以区分，以色彩等分辨如“乌达多或萨摩”。故名称是指定对象，其它则属形态。由于此，谓“已获第一智慧”，就是说比库借此已经具足第一种得知能力，即依据已知原因而获得完整实证的智慧。那么“具智慧”为何？即得知“前生存在”的事理。所谓无知，就是由于未知前生存在的起因，故称覆蔽性无明。迷惑即以覆蔽性无明为其处所而称“迷惑”。所谓光明即依智慧的照明作用为此。此处的“得智慧”即此义，是最终的赞叹词。末尾说“证明”，意味着比库于是显示已断除无明而获得智慧。为什么？因为智慧的产生意味着无明已断灭。连言连句合成此义。

Yathā tanti ettha yathāti opammatthe, tanti nipātamattaṃ. Satiyā avippavāsena appamattassa. Vīriyātāpena ātāpino. Kāye ca jīvite ca anapekkhatāya pahitattassa pesitacittassāti attho. Idaṃ vuttaṃ hoti – yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya, vijjā uppajjeyya, tamo vihaññeyya, āloko uppajjeyya; evameva tassa bhikkhuno avijjā vihatā, vijjā uppannā , tamo vihato, āloko uppanno, tassa padhānānuyogassa anurūpameva phalaṃ labhitvā viharatīti.

如同织物此处的‘如是’所比，织物之谓乃以线头缔结而成。于修习中，令心不散乱故名为不放逸；以精进用力之故，则是热诚。于身与生命皆不起疏忽的状态，即心有所坚守者，即是此意。此处即言：如是，身为不放逸、热诚且坚守者，若世俗之无明败坏，则智慧当生；若智慧生起，则黑暗灭尽；智慧生起如光明显现。譬如此，比库若已摧破无明，则智慧生；若智慧既得，则黑暗灭；智慧生，黑暗灭，如此心随其专一修习，必获相应之果而住于彼境。

Dibbenacakkhunāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Visuddhenāti cutūpapātadassanena diṭṭhivisuddhihetubhāvato visuddhaṃ. Yo hi cutimattameva passati na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati, tasmāssa taṃ dassanaṃ diṭṭhivisuddhihetu hoti, tadubhayampāyaṃ buddhaputto passati. Tena vuttaṃ ‘‘cutūpapātadassanena diṭṭhivisuddhihetubhāvato visuddha’’nti. Ekādasaupakkilesavirahato vā visuddhaṃ. Yathāha ‘‘vicikicchā cittassa upakkilesoti – iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, amanasikāro…pe… thinamiddhaṃ, chambhitattaṃ, uppillaṃ, duṭṭhullaṃ, accāraddhavīriyaṃ, atilīnavīriyaṃ, abhijappā, nānattasaññā, atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’’ti (ma. ni. 3.242) evaṃ vuttehi ekādasahi upakkilesehi anupakkiliṭṭhattā visuddhaṃ. Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, maṃsacakkhuṃ vā atikkantattā atikkantamānusakaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena. Satte passatīti manussamaṃsacakkhunā viya satte passati dakkhati āloketi.

“天眼”一词于此，应从下文所述理解。所谓清净，是指通过见到死后下降之境而得视净。若仅见死境而不见断灭境者，即持有断灭见；反之若只见断灭境而不见死境者，则持有新生世间续转见。若二者皆见，因越越二重见故，称为见净之因。佛子于此得以“见死与见净之因故得清净”之说。一一分别断除污染者，称为清净。如经典云：“疑惑为心之污染，知其为污染而舍疑，及远离疏忽……懒惰沉睡、怯懦、激躁、恶思、意志懈怠、过度懈怠、妄语、多种分别、过度贪求色相为心之污染”……如此例示十一种污染不染，谓为清净。超越凡人生活中离色之境，由于起见肉眼不足，故以天眼净视。用此净天眼观者，如世肉眼观察一物而心能见之、能识、能照者。

Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunāpi daṭṭhuṃ na sakkā. Ye pana āsannacutikā idāni cavissanti, te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattā vā, te upapajjamānāti adhippetā. Te evarūpe cavamāne upapajjamāne ca passatīti dasseti. Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite paribhūte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhaakantāmanāpavaṇṇayutte. Abhirūpe virūpetipi attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapānabhojane. Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate . Tattha purimehi ‘‘cavamāne’’tiādīhi dibbacakkhukiccaṃ vuttaṃ, iminā pana padena yathākammūpagañāṇakiccaṃ.

“临终之时临生”此处，即指于死亡瞬间或临终时刻，肉眼不能见天眼之境。现临近死亡之时，名为“临终”。若业力导致再生者，称作“临生”。此等二者能见即称观察。因迷惑所生，愚者皆堕生下等种族，如天道恶趣等，故谓贫穷者为堕落之人。反之因无愚惑，则能得善趣，故谓为纯净诚善之人。又因恨憎，色貌黯淡者谓之丑陋；因爱欲，色泽鲜明者谓之美观。向善已往之者谓为善趣死；向恶之者，则生于苦趣。所谓各分别立，即是以业力之不同而获借由观察所知。以上以“临终”“临生”为例，说明此观察系天眼所见业力之果报。

Tassa ca ñāṇassa ayaṃ uppattikkamo – idha bhikkhu heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayike satte passati mahantaṃ dukkhaṃ anubhavamāne, idaṃ dassanaṃ dibbacakkhuñāṇakiccameva. So ca evaṃ manasi karoti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī’’ti, athassa ‘‘idaṃ nāma katvā’’ti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Tathā upari devalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati dibbasampattiṃ anubhavamāne, idampi dassanaṃ dibbacakkhuñāṇakiccameva. So evaṃ manasi karoti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti? Athassa ‘‘idaṃ nāma katvā’’ti taṃkammārammaṇaṃ ñāṇaṃ uppajjati, idaṃ yathākammūpagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi. Yathā cimassa, evaṃ anāgataṃsañāṇassapi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti. Kāyaduccaritenātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Idha vijjāti dibbacakkhuñāṇavijjā. Avijjāti sattānaṃ cutipaṭisandhicchādikā avijjā. Sesaṃ vuttanayameva.

此智慧之起源如此：比库以天眼所增光明，见狱中生命所受之大苦，乃天眼观察任务之一。于是心起念：‘此等生命由何业所致而受此苦耶？’其即了知‘此者因此业所成’之业缘智。又以上升天界为例，以天眼所增光明，观察诸天于花园、果林、华香之中享乐天福，此为天眼观察之功用。比库生起心念：‘此等生命因何业而享此福耶？’即生此业缘智，谓之随业知。此业之全备为无有他。以此类推，如未来所知亦然。在指此诸天眼者，皆随本业而得乃至观察也。有关身口行为劣优所相应之道理，以下文中已明。

Tatiyavāre vijjāti arahattamaggañāṇavijjā. Avijjāti catusaccappaṭicchādikā avijjā. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva. Evaṃ khotiādi nigamanaṃ.

次则所谓智慧者，即阿拉汉道上所获之智慧。所谓无明，乃指四圣谛及其见解之障。以上文论述可彻底明了。如此终结之语。

Gāthāsu ayaṃ saṅkhepattho – yo yathāvuttaṃ pubbenivāsaṃ aveti avagacchati, vuttanayena pākaṭaṃ katvā jānāti. ‘‘Yovedī’’tipi pāṭho, yo avedi viditaṃ katvā ṭhitoti attho. Chabbīsatidevalokasaṅkhātaṃ saggaṃ catubbidhaṃ apāyañca vuttanayeneva dibbacakkhunā passati. Athoti tato paraṃ jātikkhayasaṅkhātaṃ arahattaṃ nibbānameva vā patto adhigato. Tato eva abhiññā abhivisiṭṭhāya maggapaññāya jānitabbaṃ catusaccadhammaṃ jānitvā kiccavosānena vosito niṭṭhānappatto. Moneyyadhammasamannāgamena muni, khīṇāsavo yasmā etāhi yathāvuttāhi tīhi vijjāhi samannāgatattā tato tatiyavijjāya sabbathā bāhitapāpattā ca tevijjo brāhmaṇo nāma hoti. Tasmā tameva ahaṃ tevijjaṃ brāhmaṇaṃ vadāmi, aññaṃ pana lapitalāpanaṃ yajuādimantapadānaṃ ajjhāpanaparaṃ tevijjaṃ brāhmaṇaṃ na vadāmi, tevijjoti taṃ na kathemīti.

诗偈中总结之义：修习者了知其以前世坠入生死流转，其现行功德如实显现故知其理。智者若晓，谓能知其理且常持之。三十六种天上世界与四种天福及四类恶趣皆随天眼所见而显。其后得知断灭生死种故成阿拉汉，得般涅槃果。此后因明了高等神通，识得四圣谛真谛，所行圆满，安住涅槃。持此三种智慧之圣人，即恒离诸恶，故称为三明婆罗门。故我称彼为三明婆罗门，非他婆罗门所传之谈玄讲义者，谓之三明者不属此理。

Iti imasmiṃ vagge dutiyasutte vaṭṭaṃ kathitaṃ, pañcamaaṭṭhamadasamasuttesu vivaṭṭaṃ kathitaṃ, itaresu vaṭṭavivaṭṭaṃ kathitanti veditabbaṃ.

如是，在此品第二经中已说回转，在第五、第八、第十经中亦有回转说，其他经文中亦述回转之义，务应了知。

Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释终了。

Pañcamavaggavaṇṇanā niṭṭhitā. · 第五品注释终了。

Paramatthadīpaniyā khuddakanikāya-aṭṭhakathāya · 在《小部注释·胜义灯》中

Itivuttakassa tikanipātavaṇṇanā niṭṭhitā. · 《如是语》三集注释终了。