4. Catukkanipāto

212 段 · CSCD 巴利原典

4. Catukkanipāto四集

1. Brāhmaṇadhammayāgasuttavaṇṇanā婆罗门法施经注释

§100

100. Catukkanipātassa paṭhame ahanti attaniddeso. Yo hi paro na hoti, so niyakajjhattasaṅkhāto attā ‘‘aha’’nti vuccati. Asmīti paṭijānanā. Yo paramatthabrāhmaṇabhāvo ‘‘aha’’nti vuccamāno, tassa attani atthibhāvaṃ paṭijānanto hi satthā ‘‘asmī’’ti avoca. ‘‘Ahamasmī’’ti ca yathā ‘‘ahamasmi brahmā mahābrahmā, seyyohamasmī’’ti ca appahīnadiṭṭhimānānusayā puthujjanā attano diṭṭhimānamaññanābhinivesavasena abhivadanti, na evaṃ vuttaṃ. Sabbaso pana pahīnadiṭṭhimānānusayo bhagavā samaññaṃ anatidhāvanto lokasamaññānurodhena veneyyasantānesu dhammaṃ patiṭṭhapento kevalaṃ tādisassa guṇassa attani vijjamānataṃ paṭijānanto ‘‘ahamasmī’’ti āha. Brāhmaṇoti bāhitapāpattā brahmassa ca aṇanato brāhmaṇo. Ayañhettha attho – bhikkhave, ahaṃ paramatthato brāhmaṇosmīti. Bhagavā sabbākāraparipuṇṇassa dānasaṃyamādivatasamādānassa niravasesāya tapacariyāya pāraṃ gato sammadeva vusitabrahmacariyavāso sakalavedantagū suvisuddhavijjācaraṇo sabbathā ninhātapāpamalo anuttarassa ariyamaggasaṅkhātassa brāhmaṇassa vattā pavattā, suparisuddhassa ca sāsanabrahmacariyassa pavedetā, tasmā sabbaso bāhitapāpattā brahmassa ca aṇanato kathanato paramatthena brāhmaṇoti vuccati.

第一品第百经中，世尊教示自我之说。彼若非他者，即谓内在被称为『我』之自我。此谓认识自身。若称『我』者，为究竟婆罗门之性，世尊知其内涵义理故说『我所是』。譬如『我是婆罗门，是大婆罗门，是最尊贵之婆罗门』，诸凡夫妄执无明者，执己见执执如是，所谓『我见我执』，实非如是所说。唯有世尊除尽一切我执之习气，超越世间之人我之情，安住真如之法，洞察自身具此品质，方说『我是』。所谓婆罗门，是清净无垢之圣者，此义在于——比库！我从本质上真实为婆罗门。世尊具足完满德相，如施戒等诸善行无缺，徒步行苦修至彼岸，善住正行得正果实，遍通三藏，纯净智慧行为，常断恶业，证得无上圣道；此世尊为无垢之婆罗门，故称究竟婆罗门。

Iti bhagavā sadevake loke attano anuttaraṃ brāhmaṇabhāvaṃ pavedetvā yāni tāni brāhmaṇadānādīni cha kammāni brāhmaṇassa paññāpenti, tesampi suparisuddhānaṃ ukkaṃsato attani saṃvijjamānataṃ dassetuṃ ‘‘yācayogo’’tiādimāha.

如是，世尊于诸天及人间显扬自身无上之婆罗门德行，以其所积诸如婆罗门布施等善业显明自身品质，谓之『乞求交契』等，欲令他等有所见闻。

Tattha yācayogoti yācehi yutto. Yācantīti yācā, yācakā , te panettha veneyyā veditabbā. Te hi ‘‘desetu, bhante bhagavā , dhammaṃ; desetu, sugato, dhamma’’nti bhagavantaṃ upasaṅkamitvā dhammadesanaṃ yācanti. Bhagavā ca tesaṃ icchāvighātaṃ akaronto yathāruci dhammaṃ desento dhammadānaṃ detīti yācayogo, sadā sabbakālaṃ tehi avirahito. Atha vā yācayogoti yācanayoggo, adhippāyapūraṇato yācituṃ yuttoti attho ‘‘yājayogo’’tipi pāṭho. Tattha yājo vuccati mahādānaṃ, yiṭṭhanti attho. Idha pana dhammadānaṃ veditabbaṃ, yāje niyuttoti yājayogā. Sadāti sabbadā, anavaratappavattasaddhammamahādānoti attho. Atha vā yājena yojetītipi yājayogo. Tividhadānasaṅkhātena yājena satte yathārahaṃ yojeti, tattha dāne niyojetīti attho. ‘‘Yājayogo satata’’ntipi paṭhanti. Payatapāṇīti parisuddhahattho. Yo hi dānādhimutto āmisadānaṃ dento sakkaccaṃ sahatthena deyyadhammaṃ dātuṃ sadā dhotahatthoyeva hoti, so ‘‘payatapāṇī’’ti vuccati. Bhagavāpi dhammadānādhimutto sakkaccaṃ sabbakālaṃ dhammadāne yuttappayuttoti katvā vuttaṃ ‘‘payatapāṇī’’ti. ‘‘Sadā’’ti ca padaṃ imināpi saddhiṃ yojetabbaṃ ‘‘sadā payatapāṇī’’ti. Avibhāgena hi satthā veneyyalokassa saddhammadānaṃ sadā sabbakālaṃ pavattento tattha yuttappayutto hutvā viharati.

其中『乞求交契』者，谓与乞求相关。乞求谓乞者、乞所、乞人，此等应当分别明辨。彼等谓：「愿世尊，慈者，所说法门，慈者请示。」于是近前世尊乞求说法。世尊无违其愿，以合宜之法宣说，授予法布施，称为乞求交契，此交契常恒不息永远存续。若作乞求交契者，谓具足诸因缘恰当乞取，亦可作「祭祀交契」之通假读。祭祀者，谓大布施之义。此中法布施当知，谓以适当敬礼而供养布施为祭祀交契。常来恒常，为不间断之正法大施。亦谓以祭礼结合之意。以三种布施等祭礼适宜，使布施彼实体现，谓以祭祀相应。常诵『祭祀交契恒常』。『净手』者即洁净手。若布施者于世俗布施，以净手适时供养，称作『净手者』。世尊亦亦以法布施，适时有加布施，故称『净手者』。『恒常』一词，谓明与之合称为『恒常净手』。此不断行持，常为法布施适时有效，世尊亦常住于此。

Aparo nayo – yogo vuccati bhāvanā. Yathāha ‘‘yogā ve jāyate bhūrī’’ti (dha. pa. 282). Tasmā yājayogoti yājabhāvanaṃ, pariccāgabhāvanaṃ anuyuttoti attho. Bhagavā hi abhisambodhito pubbe bodhisattabhūtopi karuṇāsamussāhito anavasesato dānaṃ paribrūhento tattha ukkaṃsapāramippatto hutvā abhisambodhiṃ pāpuṇi, buddho hutvāpi tividhaṃ dānaṃ paribrūhesi visesato dhammadānaṃ, parepi tattha niyojesi. Tathā hi so veneyyayācakānaṃ kassaci saraṇāni adāsi, kassaci pañca sīlāni, kassaci dasa sīlāni, kassaci catupārisuddhisīlaṃ, kassaci dhutadhamme, kassaci cattāri jhānāni, kassaci aṭṭha samāpattiyo, kassaci pañcābhiññāyo, cattāro magge, cattāri sāmaññaphalāni, tisso vijjā, catasso paṭisambhidāti evamādilokiyalokuttarabhedaṃ guṇadhanaṃ dhammadānavasena yathādhippāyaṃ dento pare ca ‘‘dethā’’ti niyojento pariccāgabhāvanaṃ paribrūhesi. Tena vuttaṃ ‘‘pariccāgabhāvanaṃ anuyutto’’ti.

另一义谓『交契』即修习。譬如《经集》云『修习而生生长』。故祭祀交契乃祭祀修习、放弃交契等义。世尊于菩提前曾起慈心，专注不乱，张扬布施，达到完满，成就正觉。即使成佛后，仍广布施于三种布施，尤重法布施，且运用与人相应之法施赋予他人。这般宣说：乞求者得护持于谁，得五戒于谁……得四净戒、得清净行、得四禅、得八正定、得五神通、四正道、四果、三种智慧、四种智慧解脱等，无论世俗或出世间之诸功德财宝，皆以法布施为前提，赋予他人。于是说『与放弃修习相应』。

Payatapāṇīti vā āyatapāṇī, hatthagataṃ kiñci dātuṃ ‘‘ehi gaṇhā’’ti pasāritahattho viya ācariyamuṭṭhiṃ akatvā saddhammadāne yuttappayuttoti attho. Payatapāṇīti vā ussāhitahattho, āmisadānaṃ dātuṃ ussāhitahattho viya dhammadāne katussāhoti attho. Antimadehadharoti brahmacariyavasena brāhmaṇakaraṇānaṃ dhammānaṃ pāripūriyā pacchimattabhāvadhārī. Avusitavato hi vasalakaraṇānaṃ dhammānaṃ appahānena vasalādisamaññā gati āyatiṃ gabbhaseyyā siyā. Tena bhagavā attano accantavusitabrāhmaṇabhāvaṃ dasseti. Anuttaro bhisakkosallakattoti duttikicchassa vaṭṭadukkharogassa tikicchanato uttamo bhisakko, aññehi anuddharaṇīyānaṃ rāgādisallānaṃ kantanato samucchedavasena samuddharaṇato uttamo sallakantanavejjo. Iminā nippariyāyato brāhmaṇakaraṇānaṃ dhammānaṃ attani patiṭṭhitānaṃ parasantatiyaṃ patiṭṭhāpanena paresampi brāhmaṇakaraṇamāha.

『净手者』亦称为延展手，意为伸出手来给予者，如导师不吝传授，以恒净法布施为要。『净手者』亦可说为热忱之手，於世俗布施时助长用心，於法布施时尤为勤奋。『终极药方』，谓以梵行正业修成之法门，摄受一切善业终极归依。故世尊示现自身极净之婆罗门德行，即示其最究竟之性。『无上医术』，谓为最高医师，能治最难治之病及众生烦恼痴染，以斩断欲等之病，由此顶正医术而得名。藉此圆满诸有为法之根本，诸修行法被安立于己身，以利他人，其称为婆罗门行。

Tassa me tumhe puttāti tassa evarūpassa mama tumhe, bhikkhave, puttā atrajā hotha. Orasāti urasi sambandhā. Yathā hi sattānaṃ orasaputtā atrajā visesena pitusantakassa dāyajjassa bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa dhammassavanante ariyāya jātiyā jātā. Tassa santakassa vimuttisukhassa ariyadhammaratanassa ca ekaṃsabhāgiyatāya orasā. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā okkantā ca ariyasāvakā satthu ure vāyāmajanitābhijātitāya nippariyāyena ‘‘orasaputtā’’ti vattabbataṃ arahanti. Tathā hi te bhagavatā āsayānusayacariyādhimuttiādivolokanena vajjānucintanena ca hadaye katvā vajjato nivāretvā anavajje patiṭṭhapentena sīlādidhammasarīraposanena saṃvaḍḍhitā. Mukhato jātāti mukhato jātāya dhammadesanāya ariyāya jātiyā jātattā mukhato jātā. Atha vā anaññasādhāraṇato sabbassa kusaladhammassa mukhato pātimokkhato vuṭṭhānagāminivipassanāsaṅkhātato vimokkhamukhato vā ariyamaggajātiyā jātātipi mukhato jātā. Sikkhattayasaṅgahe sāsanadhamme ariyamaggadhamme vā jātāti dhammajā. Teneva dhammena nimmitā māpitāti dhammanimmitā. Satidhammavicayādi dhammadāyādā, na lābhasakkārādi āmisadāyādā, dhammadāyādā no āmisadāyādā hothāti attho.

『尔时我子』者，谓我等乃如是之子。比库！此尔等如子，是非血缘子。所谓『胸脐子』指心腹关系。譬如众生因胸部关系，即女性诞生子女，且分担父恩。以此义，圣者弟子因闻佛法得生圣出生，谓为『胸脐子』。此因缘圣弟子经由世尊以断染习气与观照慧解脱，断除诸恶，令根本安立稳固，心中调伏，具戒法等清净资粮而渐增进。世尊口中所出生，谓由口说法而具有圣出生之自证。若以特殊因缘，诸善根之源头于口中兴起，或由圣道法诞生者，谓之法出生。如律聚中所集，悉皆善法生起称为法生，故谓法之因缘之所生。以此因缘，称为法所生。如此根据法义归于法所生。以念法等所为，非以财物敬重为施，而是以法施为本，谓非财布施为主，专以法施为本义也。

Tattha dhammo duvidho – nippariyāyadhammo, pariyāyadhammoti. Āmisampi duvidhaṃ – nippariyāyāmisaṃ, pariyāyāmisanti. Kathaṃ? Maggaphalanibbānappabhedo hi navavidho lokuttaradhammo nippariyāyadhammo, nibbattitadhammoyeva, na kenaci pariyāyena kāraṇena vā lesena vā dhammo. Yaṃ panidaṃ vivaṭṭūpanissitaṃ kusalaṃ, seyyathidaṃ – idhekacco vivaṭṭaṃ patthento dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, gandhamālādīhi vatthupūjaṃ karoti, dhammaṃ suṇāti, deseti, jhānasamāpattiyo nibbatteti, evaṃ karonto anupubbena nippariyāyaṃ amataṃ nibbānaṃ paṭilabhati, ayaṃ pariyāyadhammo. Tathā cīvarādayo cattāro paccayā nippariyāyāmisameva, na aññena pariyāyena vā kāraṇena vā lesena vā āmisaṃ. Yaṃ panidaṃ vaṭṭagāmikusalaṃ, seyyathidaṃ – idhekacco vaṭṭaṃ patthento sampattibhavaṃ icchamāno dānaṃ deti…pe… samāpattiyo nibbatteti, evaṃ karonto anupubbena devamanussasampattiyo paṭilabhati, idaṃ pariyāyāmisaṃ nāma.

于此，法分二种——无变法与变相法。衣服亦分二种——无变衣与变相衣。何以故？因果涅槃的差别，实为九种出世间法皆属无变法，是谓常显法理之真实妙法，非借他种变易或妆饰为因缘所成。此乃明了善业之分别者，比如有人临在此，施与钱财布施，受持戒律，行持守斋仪式，以香花等供养衣物，听闻法教，弘扬说法，至于禅定功德成熟而现起，如是因缘渐次增长，则先得无变法之无上的无生涅槃，此即变相法。衣服等四种条件，皆为无变法之衣物，不由它变所致。反之若为世俗善业者，比如有人临时为染布施，欲求福报，诸禅定得成，如是渐次行持而现世天人之福报，斯称为变相衣。

Tattha nippariyāyadhammopi bhagavatoyeva santako. Bhagavatā hi kathitattā bhikkhū maggaphalanibbānāni adhigacchanti. Vuttañhetaṃ –

于此无变法者，亦唯属于世尊一人。因世尊所说，诸比库由此而证得道果涅槃。说曰：

‘‘So, hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā…pe… maggānugā ca panetarahi sāvakā viharanti pacchā samannāgatā’’ti (ma. ni. 3.79; cūlani. mogharājamāṇavapucchāniddesa 85).

『世尊为未生诸道之发起者，未生诸道之生起者……故今弟子缘后而得道。』

‘‘So, hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā , amatassa dātā, dhammassāmī tathāgato’’ti (ma. ni. 1.203; 3.281) ca.

又说：『世尊知见自知，眼竟见尽，知慧具足，法体无碍，梵行具足，往来无碍，究竟真实，涅槃施与者，为法主宰，即如来。』

Pariyāyadhammopi bhagavatoyeva santako. Bhagavatā hi kathitattā eva jānanti ‘‘vivaṭṭaṃ patthetvā dānaṃ dento…pe… samāpattiyo nibbattento anukkamena amataṃ nibbānaṃ paṭilabhatī’’ti. Nippariyāyāmisampi bhagavatoyeva santakaṃ. Bhagavatā hi anuññātattāyeva bhikkhūhi jīvakavatthuṃ ādiṃ katvā paṇītacīvaraṃ laddhaṃ. Yathāha –

变相法亦唯属于世尊。因世尊所说，此谓知悉者：「若有人得无变法与布施，禅定成熟而现起，如是皆得不退涅槃。」无变衣亦唯属于世尊。世尊以不违众比库而先成就衣服为例，曰：

‘‘Anujānāmi, bhikkhave, gahapaticīvaraṃ. Yo icchati, paṃsukūliko hotu. Yo icchati, gahapaticīvaraṃ sādiyatu. Itarītarenapāhaṃ, bhikkhave, santuṭṭhiṃyeva vaṇṇemī’’ti (mahāva. 337).

『我准许居士衣服受持。若愿穿尘衣者，任你自为。若欲居士衣服者，亦可。余则自守平常心而已。』

Evaṃ itarepi paccayā bhagavatā anuññātattā eva bhikkhūhi paribhuñjituṃ laddhā. Pariyāyāmisampi bhagavatoyeva santakaṃ. Bhagavatā hi kathitattā eva jānanti ‘‘sampattibhavaṃ patthento dānaṃ datvā sīlaṃ…pe… samāpattiyo nibbattetvā anukkamena pariyāyāmisaṃ dibbasampattiṃ manussasampattiñca paṭilabhatī’’ti. Yadeva yasmā nippariyāyadhammopi pariyāyadhammopi nippariyāyāmisampi pariyāyāmisampi bhagavatoyeva santakaṃ, tasmā tattha attano sāmibhāvaṃ dassento tattha ca yaṃ seṭṭhataraṃ accantahitasukhāvahaṃ tattheva ne niyojento evamāha ‘‘tassa me tumhe puttā orasā…pe… no āmisadāyādā’’ti.

如此，世尊对于其他条件，也教导比库们享受这种未曾被破坏的条件。即使是财物，世尊本人亦亲自止息财物。因为世尊说过，『观察财富增长，施予布施并守持戒律……各种禀赋成就最终熄灭后，凭依此福德轮回，获得天上福报与人间福报』。既然诸般非流转法与流转法，以及流转与非流转的财物，皆由世尊亲自止息，故此他在此展示自性的纯洁存在，且不投入那更能带来无上利益安乐的境地，因此世尊说：『你们是我舍卫城的儿子……不要施与财物』。

Iti bhagavā paripuṇṇavatasamādānaṃ tapacariyaṃ sammadeva vusitabrahmacariyaṃ suvisuddhavijjācaraṇasampannaṃ anavasesavedantapāraguṃ bāhitasabbapāpaṃ satataṃ yācayogaṃ sadevake loke anuttaradakkhiṇeyyabhāvappattaṃ attano paramatthabrāhmaṇabhāvaṃ ariyasāvakānañca attano orasaputtādibhāvaṃ pavedesi. Bhagavā hi ‘‘sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti (a. ni. 5.99) ettha sīhasadisaṃ, ‘‘puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacana’’nti (saṃ. ni. 3.84) ettha maggadesakapurisasadisaṃ, ‘‘rājāhamasmi selā’’ti (ma. ni. 2.399; su. ni. 559) ettha rājasadisaṃ, ‘‘bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacana’’nti (ma. ni. 3.65) ettha vejjasadisaṃ, ‘‘brāhmaṇoti kho, bhikkhave, tathāgatassetaṃ adhivacana’’nti (a. ni. 8.85) ettha brāhmaṇasadisaṃ attānaṃ kathesi. Idhāpi brāhmaṇa sadisaṃ katvā kathesi.

如此，世尊以圆满坚固的专注修习，正行苦行，纯净完备的智慧修持，通达无余涅槃之境，摒弃一切恶业，常以祈求法宝遍及诸天世间，获得无上之法眼殊胜地位，具足究竟圣人本性，及弟子如子般尊贵的身份。世尊说：『比库们，如来即是狮子』（《增壹阿含经》5.99），此处狮子譬喻，『圣人是有道正行之人』（《相应部》3.84），此处指路人象征法行善德，『我是国王』（《中部》2.399；《增支部》559）此处国王比喻，『我是医师』（《中部》3.65）此处医师比喻，『我是婆罗门』（《增壹阿含经》8.85）此处婆罗门比喻，说示自身。这里亦以婆罗门喻说自性。

Idāni yehi dānādīhi yuttassa ito bāhirakabrāhmaṇassa brāhmaṇakiccaṃ paripuṇṇaṃ maññanti, tehi attano dānādīnaṃ aggaseṭṭhabhāvaṃ pakāsetuṃ ‘‘dvemāni, bhikkhave, dānānī’’tiādi āraddhaṃ. Tattha yāgāti mahāyaññā , mahādānānīti attho, yāni ‘‘yiṭṭhānī’’tipi vuccanti. Tattha velāmadānavessantaradānamahāvijitayaññasadisā āmisayāgā veditabbā, mahāsamayasuttamaṅgalasuttacūḷarāhulovādasuttasamacittasuttadesanādayo dhammayāgā. Sesaṃ heṭṭhā vuttanayameva.

现在，那些对布施等资具，认为仅限于外在婆罗门阶级的婆罗门职责已完整者，世尊则展开论述，指出自己布施的至上地位，从『二种布施』开始。此处『牺牲祭祀』意即大祭、大布施，称为『赐与』。提及三个『最大』，应当知晓此中的时间布施、共相布施、大胜利祭祀诸类，如『布施之聚集』、『大时节经』、『吉祥经』、『小罗睺罗劝行经』等，以及相应的德行讲说等布施法义，余此下文详述。

Gāthāyaṃ ayajīti adāsi. Amaccharīti sabbamacchariyānaṃ bodhimūleyeva suppahīnattā maccherarahito. Sabbabhūtānukampīti mahākaruṇāya sabbasatte piyaputtaṃ viya anuggaṇhanasīlo. Vuttañhetaṃ –

此诗句中称作奉献。『无贪污』即诸恶行悉在根本处斩断，不染恶趣。『大慈悲心』谓对一切众生生大悲愍之心，如亲子之爱般慈护护持。诸佛所说录云如下——

‘‘Vadhake devadatte ca, core aṅgulimālake;

『对杀害者是迦维陀天，对盗贼是指环天王；

Dhanapāle rāhule ceva, samacitto mahāmunī’’ti. (mi. pa. 6.6.5) –

对富有者和罗睺罗都是心志专一的圣人。』（《中部》6.6.5）

Sesaṃ suviññeyyameva.

余者唯当善知晓。

Paṭhamasuttavaṇṇanā niṭṭhitā. · 第一经注释完毕。

2. Sulabhasuttavaṇṇanā易得经注释

§101

101. Dutiye appānīti parittāni. Sulabhānīti sukhena laddhabbāni, yattha katthaci vā sakkā hoti laddhuṃ. Anavajjānīti vajjarahitāni niddosāni āgamanasuddhito kāyamaṇḍanādikilesavatthubhāvābhāvato ca. Tattha sulabhatāya pariyesanadukkhassa abhāvo dassito, appatāya pariharaṇadukkhassapi abhāvo dassito, anavajjatāya agarahitabbatāya bhikkhusāruppabhāvo dassito hoti. Appatāya vā parittāsassa avatthutā, sulabhatāya gedhāya avatthutā, anavajjatāya ādīnavavasena nissaraṇapaññāya vatthutā dassitā hoti. Appatāya vā lābhena na somanassaṃ janayanti, sulabhatāya alābhena na domanassaṃ janayanti, anavajjatāya vippaṭisāranimittaṃ aññāṇupekkhaṃ na janayanti avippaṭisāravatthubhāvato.

101. 第二义“少量”(appāni)是指有限的、规模较小的部分。所谓“易得”(sulabhā)者，是指安然获得、顺利取得之义，无论何处皆可获得。所谓“无垢”(anavajjā)者，是指无瑕疵、无污点、不含罪垢，且经净化而无烦恼的身相之义，亦包括教法无诤谤污秽，故无玷污。于此处，显现出“易得”所对应的寻求困难缺失，“少量”对应求避难苦亦缺少，及“无垢”意味着无所垢染无所妨碍，呈现比库之具足貌相。因“少量”者，较少而得以避免聚集之不便，因“易得”者，得利无忧无恼，因“无垢”者，则借智慧消除烦恼障碍，故不会因得少而生欢喜，不因无得而生忧惧，更无因损失而起离散觉察。

Paṃsukūlanti rathikāsusānasaṅkārakūṭādīsu yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena paṃsukūlaṃ viyāti paṃsukūlaṃ, paṃsu viya kucchitabhāvaṃ ulati gacchatīti paṃsukūlanti evaṃ laddhanāmaṃ rathikādīsu patitanantakāni uccinitvā katacīvaraṃ. Piṇḍiyālopoti jaṅghapiṇḍiyā balena caritvā ghare ghare ālopamattaṃ katvā laddhabhojanaṃ. Rukkhamūlanti vivekānurūpaṃ yaṃkiñci rukkhasamīpaṃ. Pūtimuttanti yaṃkiñci gomuttaṃ. Yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyova evaṃ abhinavampi muttaṃ pūtimuttameva. Tattha keci gomuttabhāvitaṃ haritakīkhaṇḍaṃ ‘‘pūtimutta’’nti vadanti, pūtibhāvena āpaṇādito vissaṭṭhaṃ chaḍḍitaṃ apariggahitaṃ yaṃkiñci bhesajjaṃ pūtimuttanti adhippetanti apare.

所谓“尘堆”(paṃsukūla)者，因毗闍那车夫所戴头巾、袈裟、衣裳等处累积尘埃而得名。堆积尘埃如兔毛之乱出冲扬，因之称为尘堆；亦称积尘堆叠。如头巾落地洒落尘埃，便成尘堆。牛奶称为“净乳”(pūtimutta)，意指颜色清净如黄金色身，且初熟且清澈。若称称“净乳者”，亦有以牛奶制成药、经过处理净化、舍弃杂质的不同意义。

Yato khoti paccatte nissakkavacanaṃ, yaṃ khoti vuttaṃ hoti. Tena ‘‘tuṭṭho hotī’’ti vuttakiriyaṃ parāmasati. Tuṭṭhoti santuṭṭho. Idamassāhanti yvāyaṃ catubbidhena yathāvuttena paccayena appena sulabhena santoso, idaṃ imassa bhikkhuno sīlasaṃvarādīsu aññataraṃ ekaṃ sāmaññaṅgaṃ samaṇabhāvakāraṇanti ahaṃ vadāmi. Santuṭṭhassa hi catupārisuddhisīlaṃ suparipuṇṇaṃ hoti, samathavipassanā ca bhāvanāpāripūriṃ gacchanti. Atha vā sāmaññaṃ nāma ariyamaggo. Tassa saṅkhepato dve aṅgāni – bāhiraṃ, ajjhattikanti. Tattha bāhiraṃ sappurisūpanissayo saddhammassavanañca, ajjhattikaṃ pana yoniso manasikāro dhammānudhammapaṭipatti ca. Tesu yasmā yathārahaṃ dhammānudhammapaṭipattibhūtā tassā mūlabhūtā cete dhammā, yadidaṃ appicchatā santuṭṭhitā pavivittatā asaṃsaṭṭhatā āraddhavīriyatāti evamādayo, tasmā vuttaṃ ‘‘idamassāhaṃ aññataraṃ sāmaññaṅganti vadāmī’’ti.

“khoti”表示现在式、现时所言；“yathā vuttaṃ”即依教义言之。所以“tuṭṭho hotī”是谓感足满足。当说“tuṭṭho”者，即是心满意足。此处义为当依此四种如法条件，因而自然生起满足，是比库持戒等清净具足之功德。满足者，四浄德具足，且修定慧圆满；这因而成为通达圣道的基础。此义略分两支：外在者为善人依止与闻法；内在者则是勤慧正念，依止正法而修证。因适当依止而逐步增上，乃根本诸法无间断的缘起。故说此为“我今当谓此为一切通达基础之一”，即是满足。

Gāthāsu senāsanamārabbhāti vihārādiṃ mañcapīṭhādiñca senāsanaṃ nissāya. Cīvaraṃ pānabhojananti nivāsanādicīvaraṃ, ambapānakādipānaṃ, khādanīyabhojanīyādibhuñjitabbavatthuñca ārabbhāti sambandho. Vighāto vihatabhāvo cetodukkhaṃ na hotīti yojanā. Ayañhettha saṅkhepattho – ‘‘asukasmiṃ nāma āvāse paccayā sulabhā’’ti labhitabbaṭṭhānagamanena vā ‘‘mayhaṃ pāpuṇāti na tuyha’’nti vivādāpajjanena vā navakammakaraṇādivasena vā senāsanādīni pariyesantānaṃ asantuṭṭhānaṃ icchitalābhādinā yo vighāto cittassa hoti, so tattha santuṭṭhassa na hotīti. Disā nappaṭihaññatīti santuṭṭhiyā cātuddisābhāvena disā nappaṭihanti. Vuttañhetaṃ –

从“床座”等讽喻语说起，即依靠床榻牌座、被服饮食等。衣服、食物、器具诸法，是依止而得用之物。烦恼分别破坏和断裂心意之法，称为“障碍”（yojana）。这里略曰：“居所安适，因条件得易。”若依此得利，非为他人所得，令诸从事新法者忧愁不满，便会妨碍其心。此即心不满足。所谓方向不反对，为满足者四方皆顺，若四方为障碍，则非满足。此说规则即为——

‘‘Cātuddiso appaṭigho ca hoti,

“四方无障碍者，心无反对心。”

Santussamāno itarītarenā’’ti. (su. ni. 42; cūḷani. khaggavisāṇasuttaniddesa 128);

『以少为足者』，见《经集》第42偈及《小义释·犀角经释》第128节。

Yassa hi ‘‘asukaṭṭhānaṃ nāma gato cīvarādīni labhissāmī’’ti cittaṃ uppajjati, tassa disā paṭihaññati nāma. Yassa pana evaṃ na uppajjati, tassa disā na paṭihaññati nāma. Dhammāti paṭipattidhammā. Sāmaññassānulomikāti samaṇadhammassa samathavipassanābhāvanāya ariyamaggasseva vā anucchavikā appicchatādayo. Adhiggahitāti sabbe te tuṭṭhacittassa santuṭṭhacittena bhikkhunā adhiggahitā paṭipakkhadhamme abhibhavitvā gahitā honti abbhantaragatā, na bāhiragatāti.

因心生起『以不善之处获得袈裟等衣服』之念，名为反感境界。反之若此念不生起，名为非反感境界。『法』谓修行法。『出家人之顺法修习』，即与沙门法相应，包含禅定与慧观修习，或仅指圣道等所依止、涅槃寂静等境界的观照。『得证』者，意为一切由满足心之比库亲证于修行法中，心识入于内在境地，不在外在境地。

Dutiyasuttavaṇṇanā niṭṭhitā. · 第二经注释完毕。

3. Āsavakkhayasuttavaṇṇanā漏尽经注释

§102

102. Tatiye jānatoti jānantassa. Passatoti passantassa. Yadipi imāni dvepi padāni ekatthāni, byañjanameva nānaṃ, evaṃ santepi ‘‘jānato’’ti ñāṇalakkhaṇaṃ upādāya puggalaṃ niddisati. Jānanalakkhaṇañhi ñāṇaṃ. ‘‘Passato’’ti ñāṇappabhāvaṃ upādāya. Dassanappabhāvañhi upādāya ñāṇasamaṅgī puggalo cakkhumā viya puggalo cakkhunā rūpāni, ñāṇena vivaṭe dhamme passati. Atha vā jānatoti anubodhañāṇena jānato. Passatoti paṭivedhañāṇena passato. Paṭilomato vā dassanamaggena passato, bhāvanāmaggena jānato. Keci pana ‘‘ñātatīraṇapahānapariññāhi jānato, sikhāppattavipassanāya passato’’ti vadanti. Atha vā dukkhaṃ pariññābhisamayena jānato, nirodhaṃ sacchikiriyābhisamayena passato. Tadubhaye ca sati pahānabhāvanābhisamayā siddhā eva hontīti catusaccābhisamayo vutto hoti. Yadā cettha vipassanāñāṇaṃ adhippetaṃ, tadā ‘‘jānato passato’’ti padānaṃ hetuatthadīpanatā daṭṭhabbā. Yadā pana maggañāṇaṃ adhippetaṃ, tadā maggakiccatthadīpanatā.

第102条。『知者』即知者；『见者』即见者。虽此二语合为一词，在发音上差别仅在辅音。如此称呼者，乃以知识之特征指称个体。『知相』即知识。『见者』以识之明亮为基，乃以见相为基，是识智慧具足之人，如同有眼之人以眼观察色。又『知者』以觉悟智慧为基；『见者』以证悟智慧为基。或以反行道而成见者，以修行道而成知者。有人言『以知识超越、断除、通达慧解为知者，以学习慧观为见者』。或以痛苦证知为知者，以灭度真理证见为见者。对此二者，乃以念住断恶修行为基而成就，故称四谛之证悟。此处如若慧观知识为主，则当察见知二词调适之理。若修习道知识为主，则当显明道事之义。

Āsavānaṃkhayanti ‘‘jānato, ahaṃ bhikkhave, passato āsavānaṃ khayaṃ vadāmī’’ti (ma. ni. 1.15; saṃ. ni. 3.101; 5.1095) evamāgate sabbāsavasaṃvarapariyāye ‘‘āsavānaṃ khayā anāsavaṃ cetovimutti’’ntiādīsu (ma. ni. 1.438) ca suttapadesu āsavānaṃ pahānaṃ accantakkhayo asamuppādo khīṇākāro natthibhāvo ‘‘āsavakkhayo’’ti vutto. ‘‘Āsavānaṃ khayā samaṇo hotī’’tiādīsu (ma. ni. 1.438) phalaṃ.

『斩断污染』者语：「比库们，我说已斩断污染。」（见《中部·释经一品》第1.15节、《相应部·释经三品》第3.101节及第5.1095节）。如此而来，在诸经典中列举斩断污染之各项顺序修行，谓污染之断除即是无染心之解脱等（见《中部·释经一品》第1.438节）等语，其意即为污染之弃除，乃完全斩断、断绝、不生、灭尽、无余，「斩断污染」是称呼。又有语称「斩断污染者成就沙门」（同处）。此为其果位。

‘‘Paravajjānupassissa, niccaṃ ujjhānasaññino;

「须严无过失者，应时常正念。」

Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti. (dha. pa. 253); –

「污染因彼有所增长，断除污染即成沙门。」（《法句经·第253偈》）——

Ādīsu nibbānaṃ.

涅槃之于诸法，谓有始者。

‘‘Sekhassa sikkhamānassa, ujumaggānusārino;

「修行者、在学者，恪守正道；

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā;

于灭尽处得第一智慧，随后便生另有智慧，

Tato aññāvimuttassa, ñāṇaṃ ve hoti tādino’’ti. (a. ni. 3.86; itivu. 62) –

继此智慧者，乃得如是解脱智慧。」（小部杂事第三卷第八十六条，义集六十二）——

Evamāgate indriyasutte idha ca maggo ‘‘āsavakkhayo’’ti vutto. Tasmā yathāvuttanayena jānantassa passantassa ahaṃ ariyamaggādhigamaṃ vadāmīti vuttaṃ hoti. Noajānato no apassatoti yo pana na jānāti na passati, tassa no vadāmīti attho. Etena ye ajānato apassatopi saṃsārasuddhiṃ vadanti, te paṭikkhipati. Purimena vā padadvayena upāyo vutto, iminā anupāyapaṭisedho. Saṅkhepena cettha ñāṇaṃ āsavakkhayakaraṃ, sesaṃ tassa parikkhāroti dasseti.

如此已至，感官经中此处亦说此道曰『漏尽』。故以此所说，知者、见者，我称之为圣道之得。若不知不见者，非称之故。由此那些既不知亦不见而称轮回清净者，乃违正道。先经或他二词谓之手段，此非办法之正理。简而言之，谓此智慧能灭漏，余者悉为彼之断滞，显现于此。

Idāni yaṃ jānato yaṃ passato āsavakkhayo hoti, taṃ dassetuṃ ‘‘kiñca, bhikkhave, jānato’’ti pucchaṃ ārabhi. Tattha jānanā bahuvidhā. Dabbajātiko eva hi koci bhikkhu chattaṃ kātuṃ jānāti, koci cīvarādīnaṃ aññataraṃ, tassa īdisāni kammāni vattasīse ṭhatvā karontassa sā jānanā ‘‘maggaphalānaṃ padaṭṭhānaṃ na hotī’’ti na vattabbā. Yo pana sāsane pabbajitvā vejjakammādīni kātuṃ jānāti, tassevaṃ jānato āsavā vaḍḍhantiyeva. Tasmā yaṃ jānato yaṃ passato āsavānaṃ khayo hoti, tadeva dassento āha ‘‘idaṃ dukkha’’ntiādi. Tattha yaṃ vattabbaṃ catusaccakammaṭṭhānaṃ, taṃ heṭṭhā yonisomanasikārasutte saṅkhepato vuttameva.

现今所知所见即为漏尽，当为明示，故开示问曰：『世尊弟子，何者为知？』彼中知有多种。如有沙弥知能置伞，有比库知他衣等事，但若作是种种业相以为依据而造作，是知非谓为道果之基础。若于教法出家，知能为医药等业者，则彼漏更增长。故以所知所见之漏尽，谓之苦等，即诸四谛当行处，以下善思维经中所略而说。

Tattha pana ‘‘yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati, kusalaṃ bhāvetī’’ti (itivu. 16) āgatattā ‘‘idaṃ dukkhanti yoniso manasi karotī’’tiādinā atthavibhāvanā katā. Idha ‘‘idaṃ dukkhanti, bhikkhave, jānato passato āsavānaṃ khayo hotī’’ti (ma. ni. 1.15; saṃ. ni. 3.101; 5.1095) āgatattā ‘‘idaṃ dukkhanti pariññāpaṭivedhavasena pariññābhisamayavasena maggañāṇena jānato passato āsavānaṃ khayo hotī’’tiādinā nayena yojetabbaṃ. Āsavesu ca paṭhamamaggena diṭṭhāsavo khīyati, tatiyamaggena kāmāsavo, catutthamaggena bhavāsavo avijjāsavo ca khīyatīti veditabbo.

于此，比库们，当心正念地观察时，断除不善，修习善法。依经典（即卷十六）中所言，教授义理时说：“此苦，当正念观察。”此处“此苦，诸比库者，知见观察之时，烦恼即得断灭”（引自大尼藏第一卷十五节、增尼藏第三卷一百零一节、五卷一千零九十五节）是根据此义应当以此观照方法，结合成就涅槃之道的智慧见解而加以引导。关于烦恼，须知依照圣道次第，初见烦恼断灭的是见所烦恼，第三见欲界烦恼灭，第四见有界烦恼及无明烦恼断灭，必然了解此理。

Gāthāsu vimuttiñāṇanti vimuttiyaṃ nibbāne phale ca paccavekkhaṇañāṇaṃ. Uttamanti uttamadhammārammaṇattā uttamaṃ. Khaye ñāṇanti āsavānaṃ saṃyojanānañca khaye khayakare ariyamagge ñāṇaṃ. ‘‘Khīṇā saṃyojanā iti ñāṇa’’nti idhāpi ānetvā sambandhitabbaṃ. Tena pahīnakilesapaccavekkhaṇaṃ dasseti. Evamettha cattāripi paccavekkhaṇañāṇāni vuttāni honti . Avasiṭṭhakilesapaccavekkhaṇā hi idha natthi arahattaphalādhigamassa adhippetattā. Yathā cettha jānato passatoti nibbānādhigamena sammādiṭṭhikiccaṃ adhikaṃ katvā vuttaṃ, evaṃ sammappadhānakiccampi adhikameva icchitabbanti dassento ‘‘na tvevidaṃ kusītenā’’ti osānagāthamāha.

“解脱智”在法句中即指解脱成就涅槃时的智慧，兼具果实反观之智。至上者，则是指依究竟善法而显现的至上之境界。断灭智则是断除烦恼及束缚的圣道之智。所谓“断除煞结之智”亦于此处引出，理应联系起来加以说明。由此观察遣除烦恼枷锁的果，则能显示此义。如此一来，四种果报反观智慧得以确立。未证服者无阿拉汉果时，则无果报反观智慧。譬如此处言“知见观察”即指出成就涅槃时，正见行持有增长，故亦当勤修正法，佛亦说“非以懒惰而可得”以此戒励。

Tattha na tvevidanti na tu eva idaṃ. Tusaddo nipātamattaṃ. Bālenamavijānatāti makāro padasandhikaro. Ayañhettha saṅkhepattho – idaṃ sekkhamaggena asekkhamaggena ca pattabbaṃ abhijjhākāyaganthādisabbaganthānaṃ pamocanaṃ pamocanassa nimittabhūtaṃ nibbānaṃ ‘‘idaṃ dukkha’’ntiādinā cattāri saccāni yathābhūtaṃ avijānatā tato eva bālena aviddasunā yathā adhigantuṃ na sakkā, evaṃ kusītena nibbīriyenāpi, tasmā tadadhigamāya āraddhavīriyena bhavitabbanti. Tenāha bhagavā ‘‘āraddhavīriyassāyaṃ dhammo, no kusītassa’’ (dī. ni. 3.358).

此处“非尔所知，非独此法也”，意谓言说不过为辅音词匣。对愚痴不解之人而言，词句断裂无连贯乃如山岳阻隔。此即缩略之意，故根本法（此苦、四谛）真实本质愚者未能了知，如现实中拙钝之人不能理解深义，亦无法获得证悟。故须发起坚定勤奋之心，勤修精进。佛言：“依靠精进，法得成立，非凭懒惰。”

‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;

“当起勇猛，勤行佛教法，

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti. (saṃ. ni. 1.185; netti. 29; mi. pa. 5.1.4);

奋击死亡军队，如骑象破坏牢笼。”（引自增尼藏第一卷一百八十五节、《净行道论》第二十九章、《中部义疏》五点一四节）

Tatiyasuttavaṇṇanā niṭṭhitā. · 第三经注释完毕。

4. Samaṇabrāhmaṇasuttavaṇṇanā4. 沙门婆罗门经注释

§103

103. Catutthe ye hi kecīti ye keci. Idaṃ dukkhanti yathābhūtaṃ nappajānantīti ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti aviparītaṃ sabhāvasarasalakkhaṇato vipassanāpaññāsahitāya maggapaññāya dukkhasaccaṃ na jānanti na paṭivijjhanti. Sesesupi eseva nayo. Na me te, bhikkhavetiādīsu ayaṃ saṅkhepattho – bhikkhave, catusaccakammaṭṭhānaṃ ananuyuttā pabbajjāmattasamaṇā ceva jātimattabrāhmaṇā ca na mayā te samitapāpasamaṇesu samaṇoti, bāhitapāpabrāhmaṇesu brāhmaṇoti ca sammatā anuññātā. Kasmā? Samaṇakaraṇānaṃ brāhmaṇakaraṇānañca dhammānaṃ abhāvatoti. Tenevāha ‘‘na ca pana te āyasmanto’’tiādi. Tattha sāmaññatthanti sāmaññasaṅkhātaṃ atthaṃ, cattāri sāmaññaphalānīti attho. Brahmaññatthanti tasseva vevacanaṃ. Apare pana ‘‘sāmaññatthanti cattāro ariyamaggā, brahmaññatthanti cattāri ariyaphalānī’’ti vadanti. Sesaṃ vuttanayameva. Sukkapakkho vuttavipariyāyena veditabbo. Gāthāsu apubbaṃ natthi.

第103节。所谓第四者，乃指种种众生。谓其不真实观察此苦，语曰“此苦为苦，无过此苦”，但因缺乏正见智慧，无法透彻了知苦圣谛。其余皆如同法。吾非谓诸比库、四圣谛修习之初行者，及天生婆罗门皆未能证入圣道。复有入行至中，或婆罗门者习成外道戏论者，此并非吾所称之僧众。何以故？以彼等所行法义，缺乏入道见地。故语曰“汝非圣者。”此中所称“僧”乃指一般称谓；“四果”则为成就四种解脱的果。所谓“婆罗门”，是特指获得婆罗门果证者。亦有人说“僧”为四圣道，“婆罗门”为四圣果。此为余文所述之释。此说法于正道法义相反处，应谨慎辨别。于法句中则无先前此义。

Catutthasuttavaṇṇanā niṭṭhitā. · 第四经注释完毕。

5. Sīlasampannasuttavaṇṇanā5. 戒具足经注释

§104

104. Pañcame sīlasampannāti ettha sīlaṃ nāma khīṇāsavānaṃ lokiyalokuttarasīlaṃ, tena sampannā samannāgatāti sīlasampannā. Samādhipaññāsupi eseva nayo. Vimutti pana phalavimuttiyeva, vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ. Evamettha sīlādayo tayo lokiyalokuttarā, vimutti lokuttarāva, vimuttiñāṇadassanaṃ lokiyameva. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ pare ovadanti anusāsantīti ovādakā. Viññāpakāti kammāni kammaphalāni ca, viññāpakā, tattha ca ‘‘ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā’’tiādinā kusalādivibhāgato khandhādivibhāgato salakkhaṇato sāmaññalakkhaṇatoti vividhehi nayehi dhammānaṃ ñāpakā avabodhakā . Sandassakāti teyeva dhamme hatthena gahetvā viya parassa paccakkhato dassetāro. Samādapakāti yaṃ sīlādi yehi asamādinnaṃ, tassa samādāpetāro, tattha te patiṭṭhāpetāro. Samuttejakāti evaṃ kusaladhammesu patiṭṭhitānaṃ upari adhicittānuyoge niyojanavasena cittassa sammā uttejakā, yathā visesādhigamo hoti, evaṃ nisāmanavasena tejakā. Sampahaṃsakāti tesaṃ yathāladdhehi upariladdhabbehi ca guṇavisesehi cittassa sammā pahaṃsakā, laddhassādavasena suṭṭhu tosakā. Alaṃsamakkhātāroti alaṃ pariyattaṃ yathāvuttaṃ aparihāpetvā sammadeva anuggahādhippāyena akkhātāro.

第五品具戒行者谓此处所谓戒，乃指界于烦恼已尽之世间与出世间戒法。由此戒得成熟，称为具戒。禅定与智慧亦同理可说。解脱果者唯以解脱为果，其知见及反观智亦然。此中戒及其属皆有世间与出世间二种，解脱则属出世间，解脱之知见乃世间所不及。异种教义沿袭世俗及真理之见解，如能顺理予以劝摄，称为劝导者。所谓显示者，即示现其法，如人以手执物示人目睹。所谓安立者，谓尚未集持戒法者由他人使其坚固者。所谓激励者，于善法既安立者，借助禅定之心念，助其生起精进，譬如促使技能成熟之火，亦作燃烧。所谓抑除者，使用诸善德等功德，以正念正智摧灭烦恼，善巧断除。所谓明达者，了达所说之法义理，无有疏失，实称明达。

Atha vā sandassakāti dhammaṃ desentā pavattinivattiyo sabhāvasarasalakkhaṇato sammadeva dassetāro. Samādapakāti citte patiṭṭhāpanavasena tasseva atthassa gāhāpakā. Samuttejakāti tadatthaggahaṇe ussāhajananena sammadeva vodapakā jotakā vā. Sampahaṃsakāti tadatthapaṭipattiyaṃ ānisaṃsadassanena sammadeva pahaṃsakā tosakā. Alaṃsamakkhātāroti samatthā hutvā vuttanayena samakkhātāro. Saddhammassāti paṭivedhasaddhammassa, tividhassāpi vā saddhammassa desetāro.

又所谓显示者，指开示法者之说教行为，乃适合时节、对象及语境，适切示教。所谓安立者，指于心中令其坚固，能生依止之利益者。所谓激励者，于已得义理时，生起精勤，使发光明、称为光明使者。所谓抑除者，依止修行实践，以因缘示现乐受，称作断除烦恼。所谓明达者，指已成就通达教义者，能清楚体悟而宣说者。所谓正法者，有三种分别语境之正法讲说者。

Dassanampahanti dassanampi ahaṃ. Taṃ panetaṃ cakkhudassanaṃ ñāṇadassananti duvidhaṃ. Tattha pasannehi cakkhūhi ariyānaṃ olokanaṃ cakkhudassanaṃ nāma. Ariyabhāvakarānaṃ pana dhammānaṃ ariyabhāvassa ca vipassanāmaggaphalehi adhigamo ñāṇadassanaṃ nāma. Imasmiṃ panatthe cakkhudassanaṃ adhippetaṃ. Ariyānañhi pasannehi cakkhūhi olokanampi sattānaṃ bahūpakārameva. Savananti ‘‘asuko nāma khīṇāsavo asukasmiṃ nāma raṭṭhe vā janapade vā gāme vā nigame vā vihāre vā leṇe vā vasatī’’ti kathentānaṃ sotena savanaṃ, etampi bahūpakārameva. Upasaṅkamananti ‘‘dānaṃ vā dassāmi, pañhaṃ vā pucchissāmi, dhammaṃ vā sossāmi, sakkāraṃ vā karissāmī’’ti evarūpena cittena ariyānaṃ upasaṅkamanaṃ. Payirupāsananti pañhapayirupāsanaṃ, ariyānaṃ guṇe sutvā te upasaṅkamitvā nimantetvā dānaṃ vā datvā vattaṃ vā katvā ‘‘kiṃ, bhante, kusala’’ntiādinā nayena pañhapucchananti attho. Veyyāvaccādikaraṇaṃ payirupāsanaṃyeva. Anussaraṇanti rattiṭṭhānadivāṭṭhānesu nisinnassa ‘‘idāni ariyā gumbaleṇamaṇḍapādīsu jhānavipassanāmaggaphalasukhehi vītināmentī’’ti tesaṃ dibbavihārādiguṇavisesārammaṇaṃ anussaraṇaṃ. Yo vā tesaṃ santikā ovādo laddho hoti, taṃ āvajjitvā ‘‘imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ vipassanā, imasmiṃ maggo, imasmiṃ phala’’nti evaṃ anussaraṇaṃ.

“见”即视觉觉知，所谓“我见”者即由眼识及识慧所现。此分双义：一者为清净之眼，能观察圣者的外境，此为眼识观照；二者则为通达圣贤内境之慧见，乃由观照道之慧法得成。此处所说的眼识，以审慎清净圣者之眼观察众生为旨趣。又闻者，即通过听闻经典“阿穷”者即断尽烦恼者，知其乡里城镇寺院居处，有众多善知识者。又近行者，或彼起心修习：设使我布施，问难，听法，或敬礼使出心近行圣教。又所谓反复思维者，谓昼夜于圣门静室乃至林间，回忆修习禅定智慧所获法之诸功德。若有近取者承受此劝导，必久习以来，于此地亲近戒、定、慧、道、果所说，反复观承。

Anupabbajjanti ariyesu cittaṃ pasādetvā gharā nikkhamma tesaṃ santike pabbajjaṃ. Ariyesu hi cittaṃ pasādetvā tesaṃyeva santike pabbajitvā tesaṃyeva ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjā nāma, aññesaṃ santike ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjā nāma, ariyesu pasādena aññattha pabbajitvā ariyānaṃ santike ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjāva. Aññesu pana pasādena aññesaṃyeva santike pabbajitvā aññesaṃyeva ovādānusāsaniṃ paccāsīsamānassa carato pabbajjā anupabbajjā nāma na hoti. Vuttanayena pabbajitesu pana mahākassapattherassa tāva anupabbajjaṃ pabbajitā satasahassamattā ahesuṃ, tathā therasseva saddhivihārikassa candaguttattherassa, tassāpi saddhivihārikassa sūriyaguttattherassa, tassāpi saddhivihārikassa assaguttattherassa, tassāpi saddhivihārikassa yonakadhammarakkhitattherassa. Tassa pana saddhivihāriko asokarañño kaniṭṭhabhātā tissatthero nāma ahosi. Tassa anupabbajjaṃ pabbajitā aḍḍhateyyakoṭisaṅkhā ahesuṃ. Dīpappasādakamahāmahindattherassa pana anupabbajitānaṃ gaṇanaparicchedo natthi. Yāvajjadivasā laṅkādīpe satthari pasādena pabbajantā mahāmahindattherasseva anupabbajjanti nāma.

复行不违教令者，谓昔时圣者安住心意，出家寄于圣者门下。于圣人处已生欢喜心即拜入道，受圣训诫而行。如此出家者称之为复行不违教令。若未生欢喜心于他处，虽表面随从圣教，不得此名。经典传语云“大咖萨巴长老所导的复行不违者多至百千，长老们亦有同理；如信敬行者灯明长老、日明长老、骨明长老、法守长老亦复如是。”其中复行者乃托于阿阇黎三师，而得益多众。对此有《大护法传》所记载诸事，名之为复行不违。

Idāni yena kāraṇena tesaṃ ariyānaṃ dassanādi bahūpakāranti vuttaṃ, taṃ dassetuṃ ‘‘tathārūpe’’tiādimāha. Tattha tathārūpeti tādise sīlādiguṇasampanne ariye. Yasmā dassanasavanānussaraṇāni upasaṅkamanapayirupāsanaṭṭhānāni, tasmā tāni anāmasitvā upasaṅkamanapayirupāsanāniyeva dassetuṃ ‘‘sevato bhajato payirupāsato’’ti vuttaṃ . Dassanasavanānussaraṇato hi ariyesu uppannasaddho te upasaṅkamitvā payirupāsitvā pañhaṃ pucchitvā laddhasavanānuttariyo aparipūre sīlādiguṇe paripūressatīti. Tathā hi vuttaṃ ‘‘saddhājāto upasaṅkamati, upasaṅkamanto payirupāsatī’’tiādi (ma. ni. 2.183).

今说诸圣众所复示之见闻及其诸多利益，故云“依此譬法”者，复示教法成熟圣人具足戒定慧等功德。因其观法诵法而至，修持理义，以此故义，称之曰“侍奉、共享、体贴”。又闻者，乃说法之资粮，故以此表示奉行近持访问之礼。复诵教义，则记持精细不忘。故圣者具此信，得以进入接近，赋问解答，且能逐渐圆满戒定慧等一切功德。经典亦言“信生则往，虽往而师随”。

Tattha sevatoti vattapaṭivattakaraṇavasena kālena kālaṃ upasaṅkamato. Bhajatoti sampiyāyanabhattivasena bhajato. Payirupāsatoti pañhapucchanena paṭipattianukaraṇena ca payirupāsatoti tiṇṇaṃ padānaṃ atthavibhāgo dīpetabbo. Vimuttiñāṇadassanassa pāripūri ekūnavīsatimassa paccavekkhaṇañāṇassa uppattiyā veditabbā.

“侍奉”者，谓时时随缘接近而行。所谓“共享”，乃指以和合之情，亲近侍奉。所谓“体贴”，即以问难应答并对应法行之亲近，三义相依。解脱知识觉见及反观智慧成就，乃因此圆满而生。

Evarūpāca te, bhikkhave, bhikkhūtiādīsu ye yathāvuttaguṇasamannāgamena evarūpā edisā bhinnasabbakilesā bhikkhū, te diṭṭhadhammikādihitesu sattānaṃ niyojanavasena anusāsanato satthārotipi vuccanti. Jātikantārādinittharaṇato satthavāhātipi, rāgādiraṇānaṃ jahanato jahāpanato ca raṇañjahātipi, avijjātamassa vinodanato vinodāpanato ca tamonudātipi, saparasantānesu paññāālokapaññāobhāsapaññāpajjotānaṃ karaṇena nibbattanena ālokādikarātipi, tathā ñāṇukkāñāṇappabhādhammukkādhammappabhānaṃ dhāraṇena karaṇena ca ukkādhārātipi, pabhaṅkarātipi, ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato paresaṃ tathābhāvahetubhāvato, sadevakena lokena araṇīyato ariyātipi, paññācakkhudhammacakkhūnaṃ sātisayapaṭilābhena cakkhumantotipi vuccanti.

由此，世尊对比库们说，如此等诸比库们，在具足恰当殊胜资质的情况下，于此教法中各分别断除一切染污，正因执持净律正见诸法的利益者，故被称为圣师。如渡越生死苦岸者为渡者，断除贪欲等烦恼者为断者，除却无明等诸烦恼者为除者，灭除黑暗烦恼者为灭者，如灯光灭时至光明者为光明者，如由智慧之光明开启智慧火炬者为火炬者，是能破除烦恼而使烦恼消灭者。如露水被日光蒸发消失者，为能灭除烦恼者。此等诸比库，由于无犯污之身，且基于亲近他人业果之故，悉心修行，得离世间。以具有智慧之眼，因缘成熟而观察显现，故亦称慧眼明者。

Gāthāsu pāmojjakaraṇaṃ ṭhānanti nirāmisassa pamodassa nibbattakaṃ ṭhānaṃ kāraṇaṃ. Etanti idāni vattabbanidassanaṃ sandhāya vadati. Vijānatanti saṃkilesavodāne yāthāvato jānantānaṃ. Bhāvitattānanti bhāvitasabhāvānaṃ, kāyabhāvanādīhi bhāvitasantānānanti attho. Dhammajīvinanti micchājīvaṃ pahāya dhammena ñāyena jīvikakappanato, dhammena vā ñāyena attabhāvassa pavattanato, samāpattibahulatāya vā aggaphaladhammena jīvanato dhammajīvinaṃ. Ayañhettha saṅkhepattho – yadidaṃ bhāvitattānaṃ pariniṭṭhitasamādhipaññābhāvanānaṃ tato eva dhammajīvinaṃ ariyānaṃ dassanaṃ . Etaṃ avippaṭisāranimittānaṃ sīlādīnaṃ pāripūrihetubhāvato vijānataṃ sappaññajātikānaṃ ekanteneva pītipāmojjakāraṇanti.

经歌中云：这是欢喜生起之场所，因无碍的喜乐而生之地。于此现在，佛以宣说之迹象而表示此义。所谓知者，即明了染污因果者。所谓修习者，谓身体修习等众生命体修习之意。所谓正法生活者，是舍弃邪业，依正法智行生活者；或以正法智持维持自性，或凭丰富修得及通达最高法而生活者，此即正法生活。此小结是：谓由修习者化育而成，具无碍智慧及禅定之展现，是正法生活者即圣者的显现。此因具备不退失善根，且具足持戒等功德故，乃生于清净智慧，纯净而生欢喜之因也。

Idāni taṃ tassa kāraṇabhāvaṃ dassetuṃ ‘‘te jotayantī’’ti osānagāthādvayamāha. Tattha teti te bhāvitattā dhammajīvino ariyā. Jotayantīti pakāsayanti. Bhāsayantīti saddhammobhāsena lokaṃ pabhāsayanti, dhammaṃ desentīti attho. Yesanti yesaṃ ariyānaṃ. Sāsananti ovādaṃ. Sammadaññāyāti pubbabhāgañāṇehi sammadeva jānitvā. Sesaṃ vuttanayameva.

现在为了显示其因缘状态，宣说两句“你们发光者”。“你们”是指修习者，是正法生活的圣者。发光即是昭示。所谓宣说，是以正法之言光明普照世人，即传述法义。所谓“是者”，是圣众之谓。教法，是劝教。所谓正当了知，是以以往根本智慧确实了解。此即为本章全说。

Pañcamasuttavaṇṇanā niṭṭhitā. · 第五经注释完毕。

6. Taṇhuppādasuttavaṇṇanā6. 渴爱生起经注释

§105

105. Chaṭṭhe taṇhuppādāti ettha uppajjati etesūti uppādā. Kā uppajjati? Taṇhā. Taṇhāya uppādā taṇhuppādā, taṇhāvatthūni taṇhākāraṇānīti attho. Yatthāti yesu nimittabhūtesu . Uppajjamānāti uppajjanasīlā. Cīvarahetūti ‘‘kattha manāpaṃ cīvaraṃ labhissāmī’’ti cīvarakāraṇā uppajjati. Sesapadesupi eseva nayo. Itibhavābhavahetūti ettha pana itīti nidassanatthe nipāto. Yathā cīvarādihetu, evaṃ bhavābhavahetupīti attho. Bhavābhavāti cettha paṇītappaṇītāni sappinavanītādīni adhippetāni bhavati ārogyaṃ etenāti katvā. ‘‘Sampattibhavesu paṇītappaṇītataro bhavābhavo’’tipi vadanti. Bhavoti vā sampatti, abhavoti vipatti. Bhavoti vuḍḍhi, abhavoti hāni. Taṃ nimittañca taṇhā uppajjatīti vuttaṃ ‘‘bhavābhavahetu vā’’ti.

第105：谈到第六“贪欲生起”，谓其生起原因为贪欲。贪欲所起，即为贪欲生起，贪欲为因之意。所谓“于彼因缘中”，谓于如是因缘之处生起。生者，生起之行为性。由衣服缘起，即“我何处能得称心衣服”，衣服因缘因而生。其余均同理。所谓“有无因”，此处“无”字乃为说明。犹如衣服等因缘故，亦有生灭因缘。所谓生灭，谓优劣善恶之隆替。所谓生，谓增长；无者，谓减少。所谓原因，即贪欲起故。经言“为生灭因”是故云。

Gāthā heṭṭhā vuttatthā eva. Apica taṇhādutiyoti taṇhāsahāyo. Ayañhi satto anamatagge saṃsāravaṭṭe saṃsaranto na ekakova saṃsarati, taṇhaṃ pana dutiyikaṃ sahāyikaṃ labhitvāva saṃsarati. Tathā hi taṃ papātapātaṃ acintetvā madhugaṇhanakaluddakaṃ viya anekādīnavākulesupi bhavesu ānisaṃsameva dassentī anatthajāle sā paribbhamāpeti. Etamādīnavaṃ ñatvāti etaṃ atītānāgatapaccuppannesu khandhesu itthabhāvaññathābhāvasaññitaṃ ādīnavaṃ jānitvā. Taṇhaṃ dukkhassa sambhavanti ‘‘taṇhā cāyaṃ vaṭṭadukkhassa sambhavo pabhavo kāraṇa’’nti jānitvā. Ettāvatā ca ekassa bhikkhuno vipassanaṃ vaḍḍhetvā arahattuppatti dassitā. Idāni taṃ khīṇāsavaṃ thomento ‘‘vītataṇho’’tiādimāha. Yaṃ panettha avuttaṃ, taṃ heṭṭhā vuttanayameva.

经歌中所说，意谓正是如此。又言贪欲为其次助缘。活灵活现的众生于无始生死轮回中，绝非独自轮回者，但借有贪欲为第二助缘方能轮回。正如蜂拥乱飞，不经深思，似蜜蜂群采蜜般在多种苦难中流转显现。由此认识此苦难，乃过去今未来蕴界中诸心理境由不同所生苦难之真相。明知贪欲为苦之根源，由此深入观照，故一比库精进增慧而能证果阿拉汉。现今以此证得无漏之果，谓之“无贪”者等。前述所言，正当如此。

Chaṭṭhasuttavaṇṇanā niṭṭhitā. · 第六经注释完毕。

7. Sabrahmakasuttavaṇṇanā7. 与梵天俱经注释

§106

106. Sattame sabrahmakānīti saseṭṭhakāni. Yesanti yesaṃ kulānaṃ. Puttānanti puttehi pūjitasaddayogena hi idaṃ karaṇatthe sāmivacanaṃ. Ajjhāgāreti sake ghare. Pūjitā hontīti yaṃ ghare atthi, tena paṭijaggitā manāpena ceva kāyikavācasikena ca paccupaṭṭhitā honti. Iti mātāpitupūjakāni kulāni ‘‘sabrahmakānī’’ti pasaṃsitvā uparipi nesaṃ pasaṃsanīyataṃ dassento ‘‘sapubbadevatānī’’tiādimāha.

第106：第七是众婆罗门家族。所谓“众”，即众多家族。所谓“子”，以子女受尊敬声誉，故称为“众”。所谓家庭，即家庭所住之所。受敬者，即有妻室及子女，且由心身言语得尊敬者。此谓父母敬奉者，故称众婆罗门家族。佛于此称赞，且更上扬其赞称曰“昔日诸天等所赞者”等语。

Tattha brahmātiādīni tesaṃ brahmādibhāvasādhanatthaṃ vuttāni. Tatrāyamatthavibhāvanā – brahmāti seṭṭhādhivacanaṃ. Yathā hi brahmuno catasso bhāvanā avijahitā honti mettā, karuṇā, muditā, upekkhāti, evaṃ mātāpitūnaṃ puttesu catasso bhāvanā avijahitā honti. Tā tasmiṃ tasmiṃ kāle veditabbā – kucchigatasmiñhi dārake ‘‘kadā na kho puttakaṃ arogaṃ paripuṇṇaṅgapaccaṅgaṃ passissāmā’’ti mātāpitūnaṃ mettacittaṃ uppajjati. Yadā panesa mando uttānaseyyako ūkāhi vā maṅkulehi vā daṭṭho dukkhaseyyāya vā pīḷito parodati viravati, tadāssa saddaṃ sutvā mātāpitūnaṃ kāruññaṃ uppajjati. Ādhāvitvā vidhāvitvā kīḷanakāle pana lobhanīyavayasmiṃ vā ṭhitakāle dārakaṃ oloketvā mātāpitūnaṃ cittaṃ sappimaṇḍe pakkhittasatavihatakappāsapicupaṭalaṃ viya mudukaṃ āmoditaṃ pamoditaṃ, tadā nesaṃ muditā labbhati. Yadā pana tesaṃ putto dārabharaṇaṃ paccupaṭṭhapetvā pāṭiyekkaṃ agāraṃ ajjhāvasati, tadā mātāpitūnaṃ ‘‘sakkoti dāni no puttako attano dhammatāya jīvitu’’nti majjhattabhāvo uppajjati. Evaṃ tasmiṃ kāle upekkhā labbhati. Evaṃ mātāpitūnaṃ puttesu yathākālaṃ catubbidhassapi brahmavihārassa labbhanato brahmasadisavuttitāya vuttaṃ ‘‘brahmāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti.

此处所说“梵”“天”等名，都是为了成就其“梵”等境界的修行，因此而言。这里将其意义分明解说——“梵”是指至上的称谓。正如对梵所修习的四摄法——慈、悲、喜、舍无有染污，亦如对父母之子施与的四摄法无有玷污。应当在各个时间观察：在孩子受伤于脊背时，父母发起慈心：“何时方能见子康健足行？”当孩子卧床昏睡，被苍蝇蚊蚋所扰或受痛苦折磨而呻吟时，父母发起悲心。乃至在同嬉戏嬉笑的少年期，观察孩子时，父母心开朗如清净宝池，欢乐欣喜，此时父母得喜心。又当子女入独处之室时，父母心则平等无喜无悲，如佛所说妙梵行中的舍心即得。如此，在子女身上父母依时，皆得这四种如法梵修的心法。讲曰：「‘梵’者，母父对子所行四种梵行而得之至上称谓也。」

Pubbadevatāti ettha devā nāma tividhā – sammutidevā, upapattidevā, visuddhidevāti. Tesu sammutidevā nāma rājāno khattiyā. Te hi ‘‘devo, devī’’ti loke voharīyanti, devā viya lokassa niggahānuggahasamatthā ca honti. Upapattidevā nāma cātumahārājikato paṭṭhāya yāva bhavaggā uppannā sattā. Visuddhidevā nāma khīṇāsavā sabbakilesavisuddhito. Tatrāyaṃ vacanattho – dibbanti, kīḷanti, laḷanti, jotanti paṭipakkhaṃ jayanti vāti devā. Tesu sabbaseṭṭhā visuddhidevā. Yathā te bālajanehi kataṃ aparādhaṃ agaṇetvā ekanteneva tesaṃ anatthahāniṃ atthuppattiñca ākaṅkhantāva yathāvuttabrahmavihārayogena atthāya hitāya sukhāya paṭipajjanti, dakkhiṇeyyatāya ca tesaṃ kārānaṃ mahapphalataṃ mahānisaṃsatañca āvahanti; evameva mātāpitaropi puttānaṃ aparādhaṃ agaṇetvā ekanteneva tesaṃ anatthahāniṃ atthuppattiñca ākaṅkhantā vuttanayeneva catubbidhassapi brahmavihārassa labbhanato atthāya hitāya sukhāya paṭipajjantā paramadakkhiṇeyyā hutvā attani katānaṃ kārānaṃ mahapphalataṃ mahānisaṃsatañca āvahanti. Sabbadevehi ca paṭhamaṃ tesaṃ upakāravantatāya te āditoyeva devā. Tesañhi vasena te paṭhamaṃ aññe deve ‘‘devā’’ti jānanti ārādhenti payirupāsanti, ārādhanavidhiṃ ñatvā tathā paṭipajjantā tassā paṭipattiyā phalaṃ adhigacchanti, tasmā te pacchādevā nāma. Tena vuttaṃ ‘‘pubbadevatāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti.

“前世天”者，此处谓诸天分三种：约定天、生天、净天。约定天者，为王侯贵族。彼等世间称为“天郎”“天妃”，如天之君臣，有系缚护持世间之能。生天者者，四大王护卫天由众生生起者。净天者者，断尽烦恼，净除一切污垢者。在此三重意义中，谓曰天者：能示现光明，戏乐，跳跃，闪耀，战胜对境。其中至胜者为净天。正如诸天不计诸愚童的过失，独一不愿他失，乃为利益安乐勤修妙梵行乐善无厌，故以南方诸天示现大果大因。父母对子亦如是，不计子过，独愿子不失一切利益安乐，依佛所说四种妙梵行而获利益安乐，成为极其南方者。诸天皆为先恩惠之故，他们居先，众天尊敬彼等为天，知其礼仪而行之，因而果得其报，是谓后续天。故曰：“前世天者，谓母父此称也。”

Pubbācariyāti paṭhamaācariyā. Mātāpitaro hi putte sikkhāpentā atitaruṇakālato paṭṭhāya ‘‘evaṃ nisīda, evaṃ gaccha, evaṃ tiṭṭha, evaṃ saya, evaṃ khāda, evaṃ bhuñja, ayaṃ te ‘tātā’ti vattabbo, ayaṃ ‘bhātikā’ti, ayaṃ ‘bhaginī’ti, idaṃ nāma kātuṃ vaṭṭati, idaṃ na vaṭṭati, asukaṃ nāma upasaṅkamituṃ vaṭṭati, asukaṃ nāma na vaṭṭatī’’ti gāhenti sikkhāpenti. Aparabhāge aññe ācariyāpi sippaṃ muddaṃ gaṇananti evamādiṃ sikkhāpenti, aññe saraṇāni denti, sīlesu patiṭṭhāpenti, pabbājenti , dhammaṃ uggaṇhāpenti, upasampādenti, sotāpattimaggādīni pāpenti. Iti sabbepi te pacchāācariyā nāma. Mātāpitaro pana sabbapaṭhamaṃ. Tenāha ‘‘pubbācariyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti.

“前教师”者，第一教师意。母父于子学时，自幼时教诲：“当坐当行当立，当卧当食，当进食，当为汝父，当为汝母，当为汝兄妹，这是当行，当勿行；称呼之法，当受不当”，此谓平时训习之理。后来亦有他师教导传授，亦施受、立戒、出家、解法、授比库尼、依道得果诸法。此皆后教师。然母父为第一教师也。故曰：“前教师者，谓母父是称也。”

Āhuneyyāti ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā phalavisesaṃ ākaṅkhantena guṇavantesu dātabbānaṃ annapānavatthacchādanādīnaṃ etaṃ nāmaṃ, upakārakhettatāya taṃ āhunaṃ arahantīti āhuneyyā. Tena vuttaṃ ‘‘āhuneyyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti.

“当供”者，意谓供养、承受及献施。远致亦可，具财物器具衣食盖舍等，欲为利益故供养称阿拉汉为“当供”。故曰：“当供者，谓母父是称也。”

Idāni tesaṃ brahmādibhāve kāraṇaṃ dassetuṃ ‘‘taṃ kissa hetu? Bahukārā’’tiādi vuttaṃ. Taṃ kissa hetūti taṃ mātāpitūnaṃ brahmādiadhivacanaṃ kena kāraṇenāti ceti attho. Bahukārāti bahūpakārā. Āpādakāti jīvitassa āpādakā, pālakā. Puttānañhi mātāpitūhi jīvitaṃ āpāditaṃ pālitaṃ ghaṭitaṃ anuppabandhena pavattitaṃ sampāditaṃ. Posakāti hatthapāde vaḍḍhetvā hadayalohitaṃ pāyetvā posetāro. Imassa lokassa dassetāroti puttānaṃ imasmiṃ loke iṭṭhāniṭṭhārammaṇadassanaṃ nāma mātāpitaro nissāya jātanti te nesaṃ imassa lokassa dassetāro nāma. Iti tesaṃ bahukārattaṃ brahmādibhāvassa kāraṇaṃ dassitaṃ, yena putto mātāpitūnaṃ lokiyena upakārena kenaci pariyāyena pariyantaṃ paṭikāraṃ kātuṃ na samatthoyeva. Sace hi putto ‘‘mātāpitūnaṃ upakārassa paccupakāraṃ karissāmī’’ti uṭṭhāya samuṭṭhāya vāyamanto dakkhiṇe aṃsakūṭe mātaraṃ, itarasmiṃ pitaraṃ ṭhapetvā vassasatāyuko sakalaṃ vassasatampi parihareyya catūhi paccayehi ucchādanaparimaddananhāpanasambāhanādīhi ca yathāruci upaṭṭhahanto tesaṃ muttakarīsampi ajigucchanto, na ettāvatā puttena mātāpitūnaṃ paṭikāro kato hoti aññatra saddhādiguṇavisese patiṭṭhāpanā. Vuttañhetaṃ bhagavatā –

如今为明其“梵天”等境之因，讲“何故耶？诸多因也”之意。何故耶？即母父称“梵”等的因缘为何也？诸多因者，谓多重利益。所谓保养者，即命脉守护者。子受众生母父所护持的生命，由无始以来流转、护养、成长，在此世间显现形相称谓养育者。此则诸多缘故之因，令母父得“梵天”等称。因子无力担负对母父之完全回报。如若子起念言“愿报母父恩”，起行勤奋以为回报，置一边母，置另一边父，以百年岁月，悉用四种因缘：打散、捣破、擦洗、供养等悉心奉侍，虽如是，则唯凭子而成之报答，仅以信顺和德乃得成立。佛言：「

‘‘Dvinnāhaṃ, bhikkhave, na suppaṭikāraṃ vadāmi. Katamesaṃ dvinnaṃ? Mātu ca pitu ca. Ekena, bhikkhave, aṃsena mātaraṃ parihareyya, ekena aṃsena pitaraṃ parihareyya vassasatāyuko vassasatajīvī, so ca nesaṃ ucchādanaparimaddananhāpanasambāhanena, te ca tattheva muttakarīsaṃ cajeyyuṃ, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā . Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issariyādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro.

‘二者，诸比库！我不说有善报答。何二？母与父。一方面子养护母，一方面子养护父，百岁年长寿命；彼子用打散捣破擦洗供养之法养护，母父皆释脱无碍，非母父所作有失。于此大天地，以众宝胪列设立统治权王位，亦非母父所成有失。何故耶？诸多因者，谓母父为子之保养护持者，是此世间示现者也。”』

‘‘Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti. Dussīle sīlasampadāya, maccharino cāgasampadāya, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti. Ettāvatā kho, bhikkhave, mātāpitūnaṃ katañca hoti paṭikatañcā’’ti (a. ni. 2.34).

「比库们，若父母以无疑信心具足的信心而确立住、安置住、坚固住；以善行具足的戒德，远离恶行；以布施具足的施德，断除贪著；以智慧具足的慧德而确立住、安置住、坚固住者，父母便得到相应的利益和返报。」（《增支部·二·三十四》）

Tathā –

如是解说：

‘‘Mātāpituupaṭṭhānaṃ, puttadārassa saṅgaho’’ti; (Khu. pā. 5.6);

「‘父母的供养，是子女的集聚’」（《苦行》经五·六）

‘‘Mātāpituupaṭṭhānaṃ, bhikkhave, paṇḍitapaññatta’’nti ca –

「比库们，父母的供养，是智慧的度量。」

Evamādīni mātāpitūnaṃ puttassa bahūpakārabhāvasādhakāni suttāni daṭṭhabbāni.

以上诸句，皆显现父母在子女身上具有多重帮助功用的教诲法文，应当了知。

Gāthāsu vuccareti vuccanti kathīyanti. Pajāya anukampakāti paresaṃ pāṇaṃ chinditvāpi attano santakaṃ yaṃkiñci cajitvāpi attano pajaṃ paṭijagganti gopayanti, tasmā pajāya attano puttānaṃ anukampakā anuggāhakā.

这些偈语被宣说、被称诵、被讨论：对众生有慈悲心者，即便杀生他人，舍弃自身的生命，也要保护自己的子众，因此对子众怀有慈悲并助其成长传续。

Namasseyyāti sāyaṃ pātaṃ upaṭṭhānaṃ gantvā ‘‘idaṃ mayhaṃ uttamaṃ puññakkhetta’’nti namakkāraṃ kareyya. Sakkareyyāti sakkārena paṭimāneyya. Idāni taṃ sakkāraṃ dassento ‘‘annenā’’tiādimāha. Tattha annenāti yāgubhattakhādanīyena. Pānenāti aṭṭhavidhapānena. Vatthenāti nivāsanapārupanena. Sayanenāti mañcapīṭhabhisibimbohanādinā sayanena. Ucchādanenāti duggandhaṃ paṭivinodetvā sugandhakaraṇucchādanena. Nhānenāti sītakāle uṇhodakena, uṇhakāle sītodakena gattāni parisiñcitvā nhāpanena. Pādānaṃ dhovanena cāti uṇhodakasītodakehi pādadhovanena ceva telamakkhanena ca.

傍晚临近时，前往侍奉之处，应当行合掌礼敬，心念『此乃我最尊贵的功德田』。所谓合掌，即以双手相合表示敬重。此时显现敬重之意，称为“以其他方式”等。其中特别说明：所谓“以其他方式”，指以供养食物等为敬礼；“以饮水”者，指以八种不同饮水方式供养；“以住所”者，为以安居之地供养；“以寝具”者，以床榻、坐垫等物为供养；“以除臭”者，指清除恶臭，使产生清香；“以沐浴”者，寒时以热水沐浴，热时以冷水清洁身体。末了还包括以热水或冷水洗涤足部，及涂抹油脂膏膏等。

Tāyanaṃ pāricariyāyāti ettha nanti nipātamattaṃ, yathāvuttaparicaraṇena. Atha vā pāricariyāyāti bharaṇakiccakaraṇakulavaṃsapatiṭṭhāpanādinā pañcavidhaupaṭṭhānena. Vuttañhetaṃ –

所谓侍奉生活，指的是如前说般的侍奉种种事物。或者理解为履行生活责任，包括承担家业、执行职责、维护家族传承等，通过五种不同的侍奉方式来实现。经文中有明说：

‘‘Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā ‘bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjissāmi. Atha vā pana nesaṃ petānaṃ kālakatānaṃ dakkhiṇamanuppadassāmī’ti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti – pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādentī’’ti (dī. ni. 3.267).

‘居士子啊，须当在五方面侍奉子孙，即父母应于东方前方照料子孙，起誓言“我必供养他们，不使他们受饿，不让他们因事懈怠，要为家族传承安立，承担亲族义务”又须于葬礼期间赞助子孙。父母在这五方悉心照料子孙，子孙亦以五种方式回报父母：驱除恶行，引入善法，学习技艺，以妻财相结合，于适当时供养父母等。’（出自《中部·尼萨达经》第3卷第267页）

Apica yo mātāpitaro tīsu vatthūsu abhippasanne katvā sīlesu vā patiṭṭhāpetvā pabbajjāya vā niyojetvā upaṭṭhahati, ayaṃ mātāpituupaṭṭhākānaṃ aggoti veditabbo. Sā panāyaṃ pāricariyā puttassa ubhayalokahitasukhāvahāti dassento ‘‘idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti āha. Tattha idhāti imasmiṃ loke. Mātāpituupaṭṭhākañhi puggalaṃ paṇḍitamanussā tattha pāricariyāya pasaṃsanti vaṇṇenti thomenti, tassa ca diṭṭhānugatiṃ āpajjantā sayampi attano mātāpitūsu tathā paṭipajjitvā mahantaṃ puññaṃ pasavanti. Peccāti paralokaṃ gantvā sagge ṭhito mātāpitupaṭṭhāko dibbasampattīhi modati pamodati abhinandatīti.

此外，若父母三宝同心，盼望其子能守持戒律而立身行道，或为出家而安排，悉心服侍，则此为父母侍奉者中之最上等者。此“侍奉”是示范子女行持利益两方世界幸福之法。即“此人世间赞许，彼在人天界欢喜快乐”之义。此中“此世”指当世，称父母侍奉之人受人赞誉所发生的善业相随，其本人亦专心奉行父母对待之道，从而获大功德。所谓“彼世”，即去世后往生天界，凭父母侍奉所获天上福报而欢喜赞叹。

Sattamasuttavaṇṇanā niṭṭhitā. · 第七经注释完毕。

8. Bahukārasuttavaṇṇanā8. 多作经注释

§107

107. Aṭṭhame brāhmaṇagahapatikāti brāhmaṇā ceva gahapatikā ca. Ṭhapetvā brāhmaṇe ye keci agāraṃ ajjhāvasantā idha gahapatikāti veditabbā . Yeti aniyamato niddiṭṭhaparāmasanaṃ. Voti upayogabahuvacanaṃ. Ayañhettha saṅkhepattho – bhikkhave, tumhākaṃ bahūpakārā brāhmaṇagahapatikā, ye brāhmaṇā ceva sesaagārikā ca ‘‘tumhe eva amhākaṃ puññakkhettaṃ, yattha mayaṃ uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpema sovaggikaṃ sukhavipākaṃ saggasaṃvattanika’’nti cīvarādīhi paccayehi patiupaṭṭhitāti.

第107章第八项谓婆罗门与居士。此处应知，那些婆罗门以及常居室内者即居士，此乃归纳本章之总说，谓未持律、不严持戒者。称“居士”为多义句。此处含义为“比库啊，诸位众多功德供养者，其中有婆罗门及其余常居士者，称‘诸位即是我等功德之田，我等为诸位极上福德之施主’”，此为在衣钵等条件下的侍奉关系。

Evaṃ ‘‘āmisadānena āmisasaṃvibhāgena āmisānuggahena gahaṭṭhā bhikkhūnaṃ upakāravanto’’ti dassetvā idāni dhammadānena dhammasaṃvibhāgena dhammānuggahena bhikkhūnampi tesaṃ upakāravantataṃ dassetuṃ ‘‘tumhepi, bhikkhave,’’tiādi vuttaṃ, taṃ vuttanayameva.

如此说‘以施食、分食与供养，屋中人是比库众之助缘’，由此说明现今以法施、依法分施及以法助缘施供给比库的行为，也是诸比库的助缘。 ‘‘诸比库啊，你们也是如此’’等语即为此教导的重述。

Iminā kiṃ kathitaṃ? Piṇḍāpacāyanaṃ nāma kathitaṃ. Ayañhettha adhippāyo – bhikkhave, yasmā ime brāhmaṇagahapatikā neva tumhākaṃ ñātakā, na mittā, na iṇaṃ vā dhārenti, atha kho ‘‘ime samaṇā sammaggatā sammā paṭipannā, ettha no kārā mahapphalā bhavissanti mahānisaṃsā’’ti phalavisesaṃ ākaṅkhantā tumhe cīvarādīhi upaṭṭhahanti. Tasmā taṃ tesaṃ adhippāyaṃ paripūrentā appamādena sampādetha, dhammadesanāpi vo kārakānaṃyeva sobhati, ādeyyā ca hoti, na itaresanti evaṃ sammāpaṭipattiyaṃ appamādo karaṇīyoti.

用此义旨为何？是为施食供养之意。此处之究竟旨趣为：比库们，因这些婆罗门与居士既非你等亲属，非朋友，亦非债主，然尔等心念此等比库僧众皆归正道，行法正直，当得大利大果，即于此法饮衣供养其身。故尔等当以此厉意意念，勤勉不懈，圆满此法供养。如此，佛法说教将成为你等庄严美饰，且非他者所能比拟，如此正行亦应以不懈怠为要。

Evamidaṃ, bhikkhavetiādīsu ayaṃ saṅkhepattho – bhikkhave, evaṃ iminā vuttappakārena gahaṭṭhapabbajitehi āmisadānadhammadānavasena aññamaññaṃ sannissāya kāmādivasena catubbidhassapi oghassa nittharaṇatthāya sakalassapi vaṭṭadukkhassa sammadeva pariyosānakaraṇāya uposathasīlaniyamādivasena catupārisuddhisīlādivasena vā idaṃ sāsanabrahmacariyaṃ maggabrahmacariyañca vussati carīyatīti.

诸比库们，于此等教义中，此乃总结义旨：诸居士出家受具足戒时，因彼众互助恭敬施予衣食法财，由此切断诸欲烦恼，是为四种洪流之断除，断除世间轮回苦痛。又由守戒等正行，以五净行如戒等作依，历行梵行戒律，依此等而善守持学修行佛法与正道之行。

Gāthāsu sāgārāti gahaṭṭhā. Anagārāti pariccattaagārā pabbajitā. Ubho aññoññanissitāti te ubhopi aññamaññasannissitā. Sāgārā hi anagārānaṃ dhammadānasannissitā, anagārā ca sāgārānaṃ paccayadānasannissitā. Ārādhayantīti sādhenti sampādenti. Saddhammanti paṭipattisaddhammaṃ paṭivedhasaddhammañca. Tattha yaṃ uttamaṃ, taṃ dassento āha ‘‘yogakkhemaṃanuttara’’nti arahattaṃ nibbānañca. Sāgāresūti sāgārehi, nissakke idaṃ bhummavacanaṃ, sāgārānaṃ vā santike. Paccayanti vuttāvasesaṃ duvidhaṃ paccayaṃ piṇḍapātaṃ bhesajjañca. Parissayavinodananti utuparissayādiparissayaharaṇaṃ vihārādiāvasathaṃ. Sugatanti sammā paṭipannaṃ kalyāṇaputhujjanena saddhiṃ aṭṭhavidhaṃ ariyapuggalaṃ. Sāvako hi idha sugatoti adhippeto. Gharamesinoti gharaṃ esino, gehe ṭhatvā gharāvāsaṃ vasantā bhogūpakaraṇāni ceva gahaṭṭhasīlādīni ca esanasīlāti attho. Saddahāno arahatanti arahantānaṃ ariyānaṃ vacanaṃ, tesaṃ vā sammāpaṭipattiṃ saddahantā. ‘‘Addhā ime sammā paṭipannā, yathā ime kathenti, tathā paṭipajjantānaṃ sā paṭipatti saggamokkhasampattiyā saṃvattatī’’ti abhisaddahantāti attho. ‘‘Saddahantā’’tipi pāṭho. Ariyapaññāyāti suvisuddhapaññāya. Jhāyinoti ārammaṇalakkhaṇūpanijjhānavasena duvidhenapi jhānena jhāyino.

关于经文中“讽谏者”与“家舍者”的解释：诗句中所谓“讽谏者”，即“家舍者”；而“不住家者”，则指“布施舍”。二者互为依赖，彼此相依。“讽谏者”依赖“不住家者”的法施，时为后者的持施者；“不住家者”复以“讽谏者”作为因缘布施。所谓“恳切奉行”，即勤勉实践、圆满成就；“如法”，指契合正行法义及皆明诸法。“至真之义”者，指出最高境界，示为“无上安乐”，即阿拉汉位与涅槃境界。『Sāgāre su』，此复指山海等地，或指“讽谏者”附近之地名。由此地势所引申，为对“依缘”之说明，识别布施食与药两类因缘。“消除困苦”者，谓断除寒冷、痛苦等诸苦，并住舍处。『Sugata』指已正觉成佛者，具足八种清净最胜之圣人。『Sāvako』即弟子，此处称为“Sugata”意为弟子得已修行善法得道。『Gharamesino』即“家舍者”，意指住家者，居家生活，享有世间物资及守持戒律。『Saddahāna Arahantā』，是信解阿拉汉及圣人之言，信奉其正实修行。所谓“Addhā ime sammā paṭipannā”，即指那些正勤修行者，信从说法，获得天上人间解脱之法门。『Saddahantā』亦有“信解”之义。『Ariyapaññā』，指洁净智慧，彻悟诸法真理。『Jhāyinoti』表禅那，意为修习起心境之禅定，分有两种方式禅定者。

Idha dhammaṃ caritvānāti imasmiṃ attabhāve, imasmiṃ vā sāsane lokiyalokuttarasukhassa maggabhūtaṃ sīlādidhammaṃ paṭipajjitvā yāva parinibbānaṃ na pāpuṇanti, tāvadeva sugatigāmino. Nandinoti pītisomanassayogena nandanasīlā. Keci pana ‘‘dhammaṃ caritvāna magganti sotāpattimaggaṃ pāpuṇitvā’’ti vadanti. Devalokasminti chabbidhepi kāmāvacaradevaloke. Modanti kāmakāminoti yathicchitavatthunipphattito kāmakāmino kāmavanto hutvā pamodantīti.

谓在此修行者，是于本质及此教法中，坚行世间世外苦乐之道，即守戒等法，至涅槃不退转者，方堪至善归处。昔有欢喜行者，其品性由喜乐支配。或有云：“于修行后得道者，为入流果道。”何为天界者？六界中无欲天也。谓欲乐者，其所萌生意念乃欲行故，谓欲事不同而任其随意生起，诸欲乐人欢喜生起亦复如是。

Aṭṭhamasuttavaṇṇanā niṭṭhitā. · 第八经注释完毕。

9. Kuhasuttavaṇṇanā9. 诈经注释

§108

108. Navame kuhāti sāmantajappanādinā kuhanavatthunā kuhakā, asantaguṇasambhāvanicchāya kohaññaṃ katvā paresaṃ vimhāpakāti attho. Thaddhāti kodhena ca mānena ca thaddhamānasā. ‘‘Kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyatī’’ti (a. ni. 3.25; pu. pa. 101) evaṃ vuttena kodhena ca, ‘‘dubbaco hoti dovacassakaraṇehi dhammehi samannāgato akkhamo appadakkhiṇaggāhī anusāsani’’nti (ma. ni. 1.181) evaṃ vuttena dovacassena ca, ‘‘jātimado, gottamado, sippamado, ārogyamado, yobbanamado, jīvitamado’’ti (vibha. 832) evaṃ vuttena jātimadādibhedena madena ca garukātabbesu garūsu paramanipaccakāraṃ akatvā ayosalākaṃ gilitvā ṭhitā viya anonatā hutvā vicaraṇakā. Lapāti upalāpakā micchājīvavasena kulasaṅgāhakā paccayatthaṃ payuttavācāvasena nippesikatāvasena ca lapakāti vā attho.

第108条阐述：“第九类应受戒恶行”即以淫秽语言污辱他人。应受戒语中“kuhāti”为污辱动词，“kuhanavatthu”为污辱词句，谓由内心怨恨生起对人之侮辱责备。怨气之生由不善心性所兴起。以愤怒与傲慢为缘故，恶口多端，轻则谩骂欺侮，重则加害深重。如《阿含经》所言，愤怒之人多苦恼，虽少言亦多以恶行害人。恶口即是怒恨侮辱之言语。又因贪、瞋、痴三毒所染污，心生狂暴，妄言恶语，扰乱和睦，造恶世论，乃至于俗吠之等级。

Siṅgīti ‘‘tattha katamaṃ siṅgaṃ? Yaṃ siṅgaṃ siṅgāratā cāturatā cāturiyaṃ parikkhattatā pārikkhattiya’’nti (vibha. 852) evaṃ vuttehi siṅgasadisehi pākaṭakilesehi samannāgatā. Unnaḷāti uggatanaḷā, naḷasadisaṃ tucchamānaṃ ukkhipitvā vicaraṇakā. Asamāhitāti cittekaggatāmattassāpi alābhino. Na me te, bhikkhave, bhikkhū māmakāti te mayhaṃ bhikkhū mama santakā na honti. Meti idaṃ padaṃ attānaṃ uddissa pabbajitattā bhagavatā vuttaṃ. Yasmā pana te kuhanādiyogato na sammā paṭipannā, tasmā ‘‘na māmakā’’ti vuttā. Apagatāti yadipi te mama sāsane pabbajitā, yathānusiṭṭhaṃ pana appaṭipajjanato apagatā eva imasmā dhammavinayā, ito te suvidūravidūre ṭhitāti dasseti. Vuttañhetaṃ –

“siṅgīti”即此处之“骄傲、傲慢”。所谓“siṅgaṃ”为骄矜、炫耀、狡诈、诡诈之意。译为：骄慢犹如火焰燃烧，以傲慢言行满布世间。谓此等形态为明显烦恼之肆虐。如「unnaḷāti」谓狂妄言行，轻率行为。无专注（asamāhitāti）者，虽心有专注者亦无真正得益。此非吾比库也，指非我之比库，以示其非所属。此语乃佛于教法中所说，言彼因污秽之行为非得正行，故曰非我教团成员。谓虽此等为我教团出家之人，惟因不遵佛教法而远离佛法教义，似持而不行亦复如是。此谓佛陀于教法中谓言之义旨也。

‘‘Nabhañca dūre pathavī ca dūre,

“天亦远，地亦远，

Pāraṃ samuddassa tadāhu dūre;

彼时大海彼岸亦远；

Tato have dūrataraṃ vadanti,

于是人们谈论的更远，

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

『王者应知善人之法与恶人之法』，见《增支部》第4集第47经及《本生》第2册第21章第414偈。

Vuddhiṃ virūḷhiṃ vepullaṃ āpajjantīti sīlādiguṇehi vaḍḍhanavasena vuddhiṃ, tattha niccalabhāvena virūḷhiṃ, sabbattha patthaṭabhāvena sīlādidhammakkhandhapāripūriyā vepullaṃ. Na ca te kuhādisabhāvā bhikkhū āpajjanti, na ca pāpuṇantīti attho. Te kho me, bhikkhave, bhikkhū māmakāti idhāpi meti attānaṃ uddissa pabbajitattā vadati, sammā paṭipannattā pana ‘‘māmakā’’ti āha. Vuttavipariyāyena sukkapakkho veditabbo. Tattha yāva arahattamaggā virūhanti nāma, arahattaphale pana sampatte virūḷhiṃ vepullaṃ āpannā nāma. Gāthā suviññeyyā eva.

增长、成长、茂盛之义，是由戒等美德增长之资粮而成。其中，稳固不变为成长，戒法及法的蕴满遍一切处为茂盛。此戒等并非空无之类，沙门们不会获得也不会达到此境。沙门们于我者，是指他们在此所行出家之义，修行圆满故称“我所者”。此理需从标准相反而正见知之。增长之说乃至阿拉汉道已升，阿拉汉果证时，成长与茂盛皆已完成。此偈值得良好理解。

Navamasuttavaṇṇanā niṭṭhitā. · 第九经注释已结束。

10. Nadīsotasuttavaṇṇanā十、《河流经》注释。

§109

109. Dasame seyyathāpīti opammadassanatthe nipāto, yathā nāmāti attho. Nadiyā sotena ovuyheyyāti sīghasotāya hārahāriniyā nadiyā udakavegena heṭṭhato vuyheyya adho hariyetha. Piyarūpasātarūpenāti piyasabhāvena sātasabhāvena ca kāraṇabhūtena, tassaṃ nadiyaṃ tassā vā paratīre maṇisuvaṇṇādi aññaṃ vā piyavatthu vittūpakaraṇaṃ atthi, taṃ gahessāmīti nadiyaṃ patitvā sotena avakaḍḍheyya. Kiñcāpīti anujānanaasambhāvanatthe nipāto. Kiṃ anujānāti, kiṃ na sambhāveti? Tena purisena adhippetassa piyavatthussa tattha atthibhāvaṃ anujānāti, tathāgamanaṃ pana ādīnavavantatāya na sambhāveti. Idaṃ vuttaṃ hoti – ambho, purisa , yadipi tayā adhippetaṃ piyavatthu tattha upalabbhati, evaṃ gamane pana ayamādīnavo, yaṃ tvaṃ heṭṭhā rahadaṃ patvā maraṇaṃ maraṇamattaṃ vā dukkhaṃ pāpuṇeyyāsīti.

第109偈。所谓“第十者”，用于劝戒懈怠者，意即如名所示。譬如以河流为例，应由大河急流之下游逆流上行，逆水而上不致被冲走。所谓“爱乐美善者”，指因喜爱庄严美观，河流或其彼岸富有珍宝黄金或其他宜人之物，人们欲以此财宝获其归属，却下河逆水涉行增大水面。所谓“然后者”，作许可或可能之意。何为许可？何为不可？指对受其支配的所得财物之价值知道，但于此行因恐怖难行不可。从此谓：水、人与财，正如所受支配财物常存，而由此行却不利，因若下流被隐而死，死亡或苦难必然降临。

Atthi cettha heṭṭhā rahadoti etissā nadiyā heṭṭhā anusotabhāge ativiya gambhīravitthato eko mahāsaro atthi. So ca samantato vātābhighātasamuṭṭhitāhi maṇimayapabbatakūṭasannibhāhi mahatīhi ūmīhi vīcīhi saūmi, visamesu bhūmippadesesu savegaṃ anupakkhandantena imissā tāva nadiyā mahoghena tahiṃ tahiṃ āvaṭṭamānavipulajalatāya balavāmukhasadisehi saha āvaṭṭehīti sāvaṭṭo. Taṃ rahadaṃ otiṇṇasatteyeva attano nibaddhāmisagocare katvā ajjhāvasantena ativiya bhayānakadassanena ghoracetasā dakarakkhasena sagaho sarakkhaso, caṇḍamacchamakarādinā vā sagaho, yathāvuttarakkhasena sarakkhaso.

若此处谓为“河底”，谓此河流之下，乃有一深广极大的深渊。此深渊周遍四方，俱被猛烈之风所袭击，状若水晶宝山之峻峰，广大土地屹立其间。在地面不平之处，以疾风猛击不息，随波逐浪，水势汹涌澎湃，波涛卷涌聚集，强盛狂暴，时而高涨，时而纠缠盘踞，故名曰『漩涡』。此深渊越过，已将自身束缚于污秽池水之间，盘踞不去，一同伏安者俱生限止，其形貌极为可怖，心念凶猛，有恶兽守护，亦或由恶龙大蟒守护，乃至由云中守护者镇压。

Yanti evaṃ sappaṭibhayaṃ yaṃ rahadaṃ. Ambho purisāti ālapanaṃ. Maraṇaṃ vā nigacchasīti tāhi vā ūmīhi ajjhotthaṭo, tesu vā āvaṭṭesu nipatito sīsaṃ ukkhipituṃ asakkonto tesaṃ vā caṇḍamacchamakarādīnaṃ mukhe nipatito. Tassa vā dakarakkhasassa hatthaṃ gato maraṇaṃ vā gamissasi, atha vā pana āyusese sati tato muccitvā apagacchanto tehi ūmiādīhi janitaghaṭṭitavasena maraṇamattaṃ maraṇappamāṇaṃ dukkhaṃ nigacchasi. Paṭisotaṃ vāyameyyāti so pubbe anusotaṃ vuyhamāno tassa purisassa vacanaṃ sutvā ‘‘anattho kira me upaṭṭhito, maccumukhe kirāhaṃ parivattāmī’’ti uppannabalavabhayo sambhamanto diguṇaṃ katvā ussāhaṃ hatthehi ca pādehi ca vāyameyya tareyya, na cireneva tīraṃ sampāpuṇeyya.

人们都因极大恐怖而远离此暗深渊。水者谓之“人中”，言其深水如人深广可畏。由于四周土地盘绕，不能以头颅探越其间，且被恶龙大蟒等阻挡。此恐怖如守护恶兽之力掌握，若此恶守护者死去则可获生路，否则生死难测。若命存，俱强力挣扎欲渡，奋勇以手足力争，必能短期渡至彼岸而非久远之时。

Atthassaviññāpanāyāti catusaccapaṭivedhānukūlassa atthassa sambodhanāya upamā katā. Ayañcettha atthoti ayameva idāni vuccamāno idha mayā adhippeto upameyyattho, yassa viññāpanāya upamā āhaṭā.

所谓“阐明其义”，乃为使四圣谛之义得显明、易于证悟，故作比喻。此处所说之义，即今者我所完善之比喻义，借此阐明现证四圣谛的旨趣。

Taṇhāyetaṃ adhivacananti ettha catūhi ākārehi taṇhāya sotasadisatā veditabbā anukkamaparivuḍḍhito anuppabandhato osīdāpanato duruttaraṇato ca. Yathā hi upari mahāmeghe abhippavuṭṭhe udakaṃ pabbatakandarapadarasākhāyo pūretvā tato bhassitvā kusubbhe pūretvā tato bhassitvā kunnadiyo pūretvā tato mahānadiyo pakkhanditvā ekoghaṃ hutvā pavattamānaṃ ‘‘nadīsoto’’ti vuccati, evameva ajjhattikabāhirādivasena anekabhedesu rūpādīsu ārammaṇesu lobho uppajjitvā anukkamena parivuḍḍhiṃ gacchanto ‘‘taṇhāsoto’’ti vuccati, yathā ca nadīsoto āgamanato yāva samuddappatti, tāva sati vicchedapaccayābhāve avicchijjamāno anuppabandhena pavattati, evaṃ taṇhāsotopi āgamanato paṭṭhāya asati vicchedapaccaye avicchijjamāno apāyasamuddābhimukho anuppabandhena pavattati. Yathā pana nadīsoto tadantogadhe satte osīdāpeti, sīsaṃ ukkhipituṃ na deti, maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ pāpeti, evaṃ taṇhāsotopi attano sotantogate satte osīdāpeti, paññāsīsaṃ ukkhipituṃ na deti, kusalamūlacchedanena saṃkilesadhammasamāpajjanena ca maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ pāpeti.

“渴爱流”一词所指，此处须通过四种形态辨知其为渴爱之流：一为流貌显现于声处；二为依次累增长而无间断；三为不相反对；四为促进流转。譬如大云集而成之江河，流经山涧、岩石、树根，既冲刷、既汇集、既摇动，终成大江奔腾，称为“河流之响”。若谓内外种种缘起之物色相产生如渴爱之流者，是其依次无间断增长，犹如河流不绝。此渴爱流因生起而无终止，自身流注无缝隙，故称“渴爱流”。正如江河之流内若有阻碍，则会磨蚀堤岸不能断头，致使流水不断，流向恶趣深渊。此渴爱流亦然，依缘起不灭，促使命运陡转，生死苦痛难逃。

Yathā ca nadiyā soto mahoghabhāvena pavattamāno uḷumpaṃ vā nāvaṃ vā bandhituṃ netuñca chekaṃ purisaṃ nissāya paratīraṃ gantuṃ ajjhāsayaṃ katvā tajjaṃ vāyāmaṃ karontena taritabbo, na yena vā tena vāti duruttaro, evaṃ taṇhāsotopi kāmoghabhavoghabhūto sīlasaṃvaraṃ pūretuṃ samathavipassanāsu kammaṃ kātuṃ ‘‘nipakena arahattaṃ pāpuṇissāmī’’ti ajjhāsayaṃ samuṭṭhāpetvā kalyāṇamitte nissāya samathavipassanānāvaṃ abhiruhitvā sammāvāyāmaṃ karontena taritabbo, na yena vā tena vāti duruttaro. Evaṃ anukkamaparivuḍḍhito anuppabandhato osīdāpanato duruttaraṇatoti catūhi ākārehi taṇhāya nadīsotasadisatā veditabbā.

又如河水流涌情况下，人若欲渡河需依凭船只、壳状器物及辅助手段，设立志愿，全然布施精进以渡河，便能渡越无难。渴爱流亦复如是，因渴爱与烦恼之激流，唯凭持戒、禅定、慧见之修习，树立坚固信愿，依托善友相伴勤修正法，勉力努力断绝渴爱，方能抵达阿拉汉果境。故此四种特色之渴爱流当如河流之声，察知其流不可不明也。

Piyarūpaṃsātarūpanti piyajātikaṃ piyasabhāvaṃ piyarūpaṃ, madhurajātikaṃ madhurasabhāvaṃ sātarūpaṃ, iṭṭhasabhāvanti attho. Channetanti channaṃ etaṃ. Ajjhattikānanti ettha ‘‘evaṃ mayaṃ attāti gahaṇaṃ gamissāmā’’ti iminā viya adhippāyena attānaṃ adhikāraṃ katvā pavattānīti ajjhattikāni. Tattha gocarajjhattaṃ, niyakajjhattaṃ, visayajjhattaṃ, ajjhattajjhattanti catubbidhaṃ ajjhattaṃ. Tesu ‘‘ajjhattarato samāhito’’ti evamādīsu (dha. pa. 362) vuttaṃ idaṃ gocarajjhattaṃ nāma. ‘‘Ajjhattaṃ sampasādana’’nti (dī. ni. 1.228; dha. sa. 161) āgataṃ idaṃ niyakajjhattaṃ nāma. ‘‘Sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharatī’’ti (ma. ni. 3.187) evamāgataṃ idaṃ visayajjhattaṃ nāma. ‘‘Ajjhattikā dhammā, bāhirā dhammā’’ti (dha. sa. tikamātikā 20) ettha vuttaṃ ajjhattaṃ ajjhattajjhattaṃ nāma. Idhāpi etadeva adhippetaṃ, tasmā ajjhattāniyeva ajjhattikāni. Atha vā yathāvutteneva atthena ‘‘ajjhattā dhammā, bahiddhā dhammā’’tiādīsu viya tesu ajjhattesu bhavāni ajjhattikāni, cakkhādīni. Tesaṃ ajjhattikānaṃ.

“情爱”、“美色”等皆指亲爱的容貌、美善亲属之本性，是为‘情爱’之义。“遮蔽”者，指遮盖、掩饰也。所谓“内境”者，即如“如此吾人所称为自性恒常不变”之认识，以此为依托自立见执之境，谓为“内境”。此中有四种内境：一为境藏处——即居住执境；二为境制处——即约束执境；三为境所缘处——即取执之境；四为境内执境，此四种合称内境。其曰“集中于内境”等说（如律藏、长老藏中所载）即指境藏处。所谓“观止内境”则是约束执境。所谓不动念之境，谓所缘处。提起“内境法”“外境法”，即指此内境及其所对境之分别。此处所说内境，皆属此所依所引之说。或如所言内境、外境，则内境为诸色、受、想等，以眼等根识所缘而生之事象，此中所归属的种种内境便是如此。

Āyatanānanti ettha āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanānīti . Cakkhādīsu hi taṃtaṃdvāravatthukā cittacetasikā dhammā sakena sakena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti vāyamanti, te ca āyabhūte dhamme etāni tanonti vitthārenti , yañca anamatagge saṃsāre pavattaṃ ativiya āyataṃ vaṭṭadukkhaṃ, taṃ nayanti pavattenti. Iti sabbathāpime dhammā āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanānīti vuccanti. Apica nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ. Tathā hi loke ‘‘issarāyatanaṃ devāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manorame āyatane, sevanti naṃ vihaṅgamā’’tiādīsu samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (ma. ni. 3.158; a. ni. 3.102) kāraṇaṃ āyatananti vuccati. Cakkhādīsu ca te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo tesaṃ nivāsaṭṭhānaṃ. Tattha ca te ākiṇṇā tannissitattāti te nesaṃ ākaro, samosaraṇaṭṭhānañca tattha vatthudvārabhāvena samosaraṇato, sañjātideso ca tannissayabhāvena tesaṃ tattheva uppattito, kāraṇañca tadabhāve tesaṃ abhāvatoti. Iti nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhenāti imehi kāraṇehi cakkhādīni āyatanānīti vuccanti. Tena vuttaṃ ‘‘channetaṃ ajjhattikānaṃ āyatanāna’’nti.

“处所”称为这里的处所，因缘于“处”、“行”、“引”、“见”四义。眼等诸根及其所缘的色等外境，乃是心意与心理现象依其自身相续与作用，用以伸展、展开、活动与接触；这些外境与相应的心意现象便称为处所。由于轮回无始以来不断旋转流转的轮回苦极广大，因此引导众生进入其中、使其运转不已。如此，诸法皆称为“处”：“处所”即处地，“行”即行动，“引”即引导，“见”即观察。处所包括居所、依托、流转之所、产生之地及其因缘。世间谓“帝处”“天处”等为居所，“金处”“银处”等为依托，教法中谓“悦意处，鸟栖息于此”为流转之所，“南方为善处”等为产生之地；如法中谓“处处皆可证得觉知之所”为因缘。于眼等根住处，即其寄住处；处所依托，即依托；流转之所即缘流转的门闩；产生之地以缘产生；因缘则为引导。由居处、依托、流转之所、产生地及因缘诸因缘，故眼等即称为处所。如是法中说道：“覆护内境的即内处所”。

Yadipi rūpādayopi dhammā ‘‘rūpaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjatī’’ti taṇhāvatthubhāvato piyarūpasātarūpabhāvena vuttā. Cakkhādike pana muñcitvā attabhāvapaññattiyā abhāvato ‘‘mama cakkhu mama sota’’ntiādinā adhikasinehavatthubhāvena cakkhādayo sātisayaṃ piyarūpaṃ sātarūpanti niddesaṃ arahantīti dassetuṃ ‘‘piyarūpaṃ sātarūpanti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacana’’nti vuttaṃ.

虽然色法等诸法有“世间的色是美色，悦色，因渴爱而生起”的意涵，但根据色眼根特性止息寂灭的观见，断除“我有我眼”“我有我耳”等所固有的自我存在的见解，眼等根因除去贪欲之所而本质净明，故谓为“悦色”“悦合色”，这是为说明阿拉汉境界的适用名称，谓之“覆护内境的诸根”。

Orambhāgiyānanti ettha oraṃ vuccati kāmadhātu, tappariyāpannā orambhāgā, paccayabhāvena tesaṃ hitāti orambhāgiyā. Yassa saṃvijjanti, taṃ puggalaṃ vaṭṭasmiṃ saṃyojenti bandhantīti saṃyojanāni. Sakkāyadiṭṭhivicikicchāsīlabbataparāmāsakāmarāgabyāpādānaṃ etaṃ adhivacanaṃ. Te hi kāmabhavūpagānaṃ saṅkhārānaṃ paccayā hutvā rūpārūpadhātuto heṭṭhābhāvena nihīnabhāvena orambhāgabhūtena kāmabhavena satte saṃyojenti. Eteneva tesaṃ heṭṭhārahadasadisatā dīpitāti daṭṭhabbā. Ūmibhayantikho, bhikkhave, kodhupāyāsassetaṃ adhivacananti bhāyati etasmāti bhayaṃ, ūmi eva bhayanti ūmibhayaṃ. Kujjhanaṭṭhena kodho, sveva cittassa sarīrassa ca abhippamaddanapavedhanuppādanena daḷhaṃ āyāsanaṭṭhena upāyāso.

“欲界处”之意谓欲界是五欲所染的领域，因其对五欲的执著而得名。能真实认识其境界者，即以此着缚自己于轮回之中，这种执缚即谓束缚。执著于身见、疑惑、戒禁误解、贪欲、嗔恚等便称这些为执著。此等由欲界生灭的行为造作，因缘于色非色两法的结合下生成，因而具欲界特色世间存在。由此见欲界的地狱、饿鬼、畜生三恶趣以致畏惧肮脏恶臭，即名为“畏惧欲界”，其中“畏惧”即指恐惧感，恐惧即畏惧；愤怒、恼恨则是心身的烦恼苦恼，是激烈之痛苦产生之因。

Ettha ca anekavāraṃ pavattitvā attanā samavetaṃ sattaṃ ajjhottharitvā sīsaṃ ukkhipituṃ adatvā anayabyasanāpādanena kodhupāyāsassa ūmisadisatā daṭṭhabbā. Tathā kāmaguṇānaṃ kilesābhibhūte satte ito ca etto, etto ca itoti evaṃ manāpiyarūpādivisayasaṅkhāte attani saṃsāretvā yathā tato bahibhūte nekkhamme cittampi na uppajjati evaṃ āvaṭṭetvā byasanāpādanena āvaṭṭasadisatā daṭṭhabbā. Yathā pana gaharakkhasopi ārakkharahitaṃ attano gocarabhūmigataṃ purisaṃ abhibhuyya gahetvā agocare ṭhitampi rakkhasamāyāya gocaraṃ netvā bheravarūpadassanādinā avasaṃ attano upakāraṃ kātuṃ asamatthaṃ katvā anvāvisitvā vaṇṇabalabhogayasasukhehipi viyojento mahantaṃ anayabyasanaṃ āpādeti, evaṃ mātugāmopi yonisomanasikārarahitaṃ avīrapurisaṃ itthikuttabhūtehi attano hāvabhāvavilāsehi abhibhuyya gahetvā vīrajātiyampi attano rūpādīhi palobhanavasena itthimāyāya anvāvisitvā avasaṃ attano upakāradhamme sīlādayo sampādetuṃ asamatthaṃ karonto guṇavaṇṇādīhi viyojetvā mahantaṃ anayabyasanaṃ āpādeti, evaṃ mātugāmassa gaharakkhasasadisatā daṭṭhabbā. Tena vuttaṃ ‘‘āvaṭṭanti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ, gaharakkhasoti kho, bhikkhave, mātugāmassetaṃ adhivacana’’nti.

此处讲经文多次出现的愤怒之心，从自身合聚七众时起念升起想毁头脑却不及而生起恼恨因缘之频现。由欲爱贪染等烦恼盛起，依所以等心于自敬之境不断轮转，也因外缘变化而生心境堕落，心无法生出向出家解脱的觉知，遂向着烦恼因缘而轮回转变。譬如猛兽入侵家园，攻占了原本自身可以保护的地盘却无法自行驱逐，遂致自身无法为己利益而心乱神迷，无法调伏心意，不断造作大烦恼。又如女人村内，若无智慧精进，受恶劣妇人纷扰及对美色的贪恋迷惑，使得身心堕入迷妄，不能修习道德等善法，故亦产生极大烦恼因缘。经言“这五种欲爱烦恼即为欲害，猛兽便是此五种欲害于女人村的比喻”。

Paṭisototi kho bhikkhave nekkhammassetaṃ adhivacananti ettha pabbajjā saha upacārena paṭhamajjhānaṃ vipassanāpaññā ca nibbānañca nekkhammaṃ nāma. Sabbepi kusalā dhammā nekkhammaṃ nāma. Vuttañhetaṃ –

“出离”意谓出家修行之相应名称，谓初次修习禅定、智慧与涅槃之道。诸善法总名为出离。经文言：

‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

“出家为初禅，涅槃为智慧”。

Sabbepi kusalā dhammā, nekkhammanti pavuccare’’ti.

所有善法，称之为‘出离’。

Imesaṃ pana pabbajjādīnaṃ taṇhāsotassa paṭilomato paṭisotasadisatā veditabbā. Avisesena hi dhammavinayo nekkhammaṃ, tassa adhiṭṭhānaṃ pabbajjā ca, dhammavinayo ca taṇhāsotassa paṭisotaṃ vuccati. Vuttañhetaṃ –

然而，对于这些出家者等，应当了知对渴爱流的逆流反流现象。因为整体而言，戒律教法即为出离，而出家乃是依止其坚定；教法戒律也称为渴爱流的断绝。已有言说：

‘‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

“断流通达、精熟、高深、难得甚微；

Rāgarattā na dakkhanti, tamokhandhena āvutā’’ti. (dī. ni. 2.65; ma. ni. 1.281; saṃ. ni. 1.172);

执着嗜欲者不能睹见（真理），其被无明暗蔽覆盖。”（引诸义经）

Vīriyārambhassāti catubbidhasammappadhānavīriyassa. Tassa kāmoghādibhedataṇhāsotasantaraṇassa hatthehi pādehi caturaṅganadīsotasantaraṇavāyāmassa sadisatā pākaṭāyeva. Tathā nadīsotassa tīre ṭhitassa cakkhumato purisassa kāmādiṃ catubbidhampi oghaṃ taritvā tassa paratīrabhūte nibbānathale ṭhitassa pañcahi cakkhūhi cakkhumato bhagavato sadisabhāvo. Tena vuttaṃ ‘‘cakkhumā puriso…pe… sammāsambuddhassā’’ti.

“精进起意”是指所谓正勤四种精进。在断除欲恚等烦恼渴爱流的过程中，正勤四种精进形同四肢，以手足依凭四相之流断尽。而立于川流岸边、眼明智者，亦能横渡欲爱之流，至彼彼岸涅槃境界。彼岸涅槃境界具足五眼，是智慧明达世尊之破浪相。由此故有言：“眼明智者……正觉如来”。

Tatridaṃ opammasaṃsandanaṃ – nadīsoto viya anuppabandhavasena pavattamāno taṇhāsoto, tena vuyhamāno puriso viya anamatagge saṃsāravaṭṭe paribbhamanato taṇhāsotena vuyhamāno satto, tassa tattha piyarūpasātarūpavatthusmiṃ abhiniveso viya imassa cakkhādīsu abhiniveso, saūmisāvaṭṭasagaharakkhaso heṭṭhārahado viya kodhupāyāsapañcakāmaguṇamātugāmasamākulo pañcorambhāgiyasaṃyojanasamūho, tamatthaṃ yathābhūtaṃ viditvā tassa nadīsotassa paratīre ṭhito cakkhumā puriso viya sakalaṃ saṃsārādīnavaṃ sabbañca ñeyyadhammaṃ yathābhūtaṃ viditvā taṇhāsotassa paratīrabhūte nibbānathale ṭhito samantacakkhu bhagavā, tassa purisassa tasmiṃ nadiyā sotena vuyhamāne purise anukampāya rahadassa rahadādīnavassa ca ācikkhanaṃ viya taṇhāsotena vuyhamānassa sattassa mahākaruṇāya bhagavato taṇhādīnaṃ tadādīnavassa ca vibhāvanā, tassa vacanaṃ asaddahitvā anusotagāmino tassa purisassa tasmiṃ rahade maraṇappattimaraṇamattadukkhappattiyo viya bhagavato vacanaṃ asampaṭicchantassa apāyuppatti, sugatiyaṃ dukkhuppatti ca, tassa pana vacanaṃ saddahitvā hatthehi ca pādehi ca vāyāmakaraṇaṃ viya tena ca vāyāmena paratīraṃ patvā sukhena yathicchitaṭṭhānagamanaṃ viya bhagavato vacanaṃ sampaṭicchitvā taṇhādīsu ādīnavaṃ passitvā taṇhāsotassa paṭisotapabbajjādinekkhammavasena vīriyārambho, āraddhavīriyassa ca teneva vīriyārambhena taṇhāsotātikkamanaṃ nibbānatīraṃ patvā arahattaphalasamāpattivasena yathāruci sukhavihāroti.

此处以譬喻相联想——河流之流，乃为不断续之流水，犹如渴爱之流；渴爱流中，众生犹如逆流飘动之人，在无尽轮回中随流漂流。彼此间，执著美好色受及诸相，犹如潜藏刺蛇巨蟒于深渊之斑纹，五蕴五根五识五结缠组成染污之重。详知此理者，犹如立于河流彼岸之有眼明智之人，洞见轮回之苦、法之实相。立于断欲流涅槃彼岸之世尊周全具足智慧之眼，慈悲体恤彼漂流之人。以慈悲心告诫身陷苦难之渴爱流的众生，虽有恶报不善往生，若能听受教诲，勤奋修行，立誓断除渴爱流，精进修习，则可超越渴爱流，踏上涅槃之岸，证得阿拉汉果，安然自在，随意安住。

Gāthāsu sahāpi dukkhena jaheyya kāmeti jhānamaggādhigamatthaṃ samathavipassanānuyogaṃ karonto bhikkhu yadipi tesaṃ pubbabhāgapaṭipadā kicchena kasirena sampajjati, na sukhena vīthiṃ otarati pubbabhāgabhāvanāya kilesānaṃ balavabhāvato, indriyānaṃ vā atikkhabhāvato. Tathā sati sahāpi dukkhena jaheyya kāme, paṭhamajjhānena vikkhambhento tatiyamaggena samucchindanto kilesakāme pajaheyya. Etena dukkhapaṭipade jhānamagge dasseti.

在偈颂行处，即使伴随痛苦，欲乐和禅那道得成的修行者，虽然他们之前修行的初步阶段有时难以周全完备，但也并非顺利通达前行的路途。是因为他们对烦恼的力量强盛，或对根尘境界的超越力不具足。乃至于念觉也必须伴随痛苦，才能断除欲欲，在第一禅中捣毁，在第三禅中彻底斩断烦恼欲。由此显现通向痛苦实相的禅那道。

Yogakkhemaṃ āyatiṃ patthayānoti anāgāmitaṃ arahattaṃ icchanto ākaṅkhamāno. Ayañhettha adhippāyo – yadipi etarahi kicchena kasirena jhānapurimamagge adhigacchāmi, ime pana nissāya upari arahattaṃ adhigantvā katakicco pahīnasabbadukkho bhavissāmīti sahāpi dukkhena jhānādīhi kāme pajaheyyāti. Atha vā yo kāmavitakkabahulo puggalo kalyāṇamittassa vasena pabbajjaṃ sīlavisodhanaṃ jhānādīnaṃ pubbabhāgapaṭipattiṃ vā paṭipajjanto kicchena kasirena assumukho rodamāno taṃ vitakkaṃ vikkhambheti, taṃ sandhāya vuttaṃ ‘‘sahāpi dukkhena jaheyya kāme’’ti. So hi kicchenapi kāme pajahanto jhānaṃ nibbattetvā taṃ jhānaṃ pādakaṃ katvā vipassanto anukkamena arahatte patiṭṭhaheyya. Tena vuttaṃ ‘‘yogakkhemaṃ āyatiṃ patthayāno’’ti.

修习瑜伽安全者，将向无来果阿拉汉境界前进，期求到达彼处。此处的主旨是：即便如今在禅那前行阶段略显不成熟，但依靠此阶段优势，若证得上位阿拉汉果，将除去一切痛苦，伴随痛苦断除欲欲及禅那。又或者，若有一人多生烦恼想，借善友教化出家修习戒净禅及功德的基础境地时，虽一时面临痛苦而生忧泣，但会转移烦恼想，因而说「即使伴随痛苦也应断除欲欲」。此人终究以痛苦断除欲乐，除去禅那后通过观智步步推进，归依阿拉汉果境。故言「修习瑜伽安全者将向永远彼岸前进」。

Sammappajānoti vipassanāsahitāya maggapaññāya sammadeva pajānanto. Suvimuttacittoti tassa ariyamaggādhigamassa anantaraṃ phalavimuttiyā suṭṭhu vimuttacitto. Vimuttiyā phassaye tattha tatthāti tasmiṃ tasmiṃ maggaphalādhigamanakāle vimuttiṃ nibbānaṃ phassaye phuseyya pāpuṇeyya adhigaccheyya sacchikareyya. Upayogatthe hi ‘‘vimuttiyā’’ti idaṃ sāmivacanaṃ. Vimuttiyā vā ārammaṇabhūtāya tattha tattha taṃtaṃphalasamāpattikāle attano phalacittaṃ phassaye phuseyya pāpuṇeyya, nibbānogadhāya phalasamāpattiyā vihareyyāti attho. Sa vedagūti so vedasaṅkhātena maggañāṇena catunnaṃ saccānaṃ gatattā paṭividdhattā vedagū. Lokantagūti khandhalokassa pariyantaṃ gato. Sesaṃ suviññeyyameva.

所谓『正了解』是指凭借观智慧业，确实正确知见解脱道理。所谓『心理清净』是指于圣道证得后不久，即达到果解脱，身心清净自在。所谓『解脱触』意指于修道成就解脱果时，能真实体认解脱与涅槃的真相。『为理所用』是说因修解脱，生起的自心诸法境界相续，能够感触、获得、证果、亲证解脱。因此「解脱」一语为近义语。所说『感触』，是指受净解脱智所感触，体认四圣谛理趣，断灭世俗烦恼。所谓『入世』是指入遍所有蕴界，直至彼岸，至死不还。余义详明可知。

Dasamasuttavaṇṇanā niṭṭhitā. · 第十经注释已结束。

11. Carasuttavaṇṇanā十一、《行走经》注释。

§110

110. Ekādasame caratoti gacchantassa, caṅkamantassa vā. Uppajjati kāmavitakko vāti vatthukāmesu avītarāgatāya tādise paccaye kāmapaṭisaṃyutto vā vitakko uppajjati ce, yadi uppajjati. Byāpādavitakko vā vihiṃsāvitakko vāti āghātanimittabyāpādapaṭisaṃyutto vā vitakko, leḍḍudaṇḍādīhi paraviheṭhanavasena vihiṃsāpaṭisaṃyutto vā vitakko uppajjati ceti sambandho. Adhivāsetīti taṃ yathāvuttaṃ kāmavitakkādiṃ yathāpaccayaṃ attano citte uppannaṃ ‘‘itipāyaṃ vitakko pāpako, itipi akusalo, itipi sāvajjo, so ca kho attabyābādhāyapi saṃvattatī’’tiādinā nayena paccavekkhaṇāya abhāvato adhivāseti attano cittaṃ āropetvā vāseti ce. Adhivāsentoyeva ca nappajahati tadaṅgādippahānavasena na paṭinissajjati, tato eva na vinodeti attano cittasantānato na nudati na nīharati, tathā avinodanato na byantīkaroti na vigatantaṃ karoti. Ātāpī pahitatto yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi evaṃ karoti, ayaṃ pana tathā na karotīti attho. Tathābhūtova na anabhāvaṃ gameti anu anu abhāvaṃ na gameti. Na pajahati ce, na vinodeti cetiādinā ce-saddaṃ yojetvā attho veditabbo.

意第十一谓行走或踱步。若念起欲念，即是未离除欲境，或于此因缘起带欲智念。欲念若起，即有起。又有嗔念或害念，是因缘起，忧愁所引而随嗔念起。即对欲念等如实识断，反观无漏，依缘立意自令心念起，称为「入住」。若在入住时断不了，则不舍弃烦恼，不能消除内心流续，也无法促转清净，有如持续无灭。修行热惰者虽欲意不缺，至最终仍受微妙破坏。若无所做，则谓不住，不破坏。此理应如实理解。

Caranti caranto. Evaṃbhūtoti evaṃ kāmavitakkādipāpavitakkehi samaṅgībhūto. Anātāpīanottāpīti kilesānaṃ ātāpanassa vīriyassa abhāvena anātāpī, pāputrāsaātāpanaparitāpanalakkhaṇassa ottappassa abhāvena anottāpī. Satataṃ samitanti sabbakālaṃ nirantaraṃ. Kusīto hīnavīriyoti kusalehi dhammehi parihāyitvā akusalapakkhe kucchitaṃ sīdanato kosajjasamannāgamena ca kusīto, sammappadhānavīriyābhāvena hīnavīriyo vīriyavirahitoti vuccati kathīyati. Ṭhitassāti gamanaṃ upacchinditvā tiṭṭhato. Sayanairiyāpathassa visesato kosajjapakkhikattā yathā taṃsamaṅgino vitakkā sambhavanti, taṃ dassetuṃ ‘‘jāgarassā’’ti vuttaṃ.

指行者行走时。谓其欲念等恶念齐备，称为无热无惧：无热者是无烦恼精进缺乏，无惧者是无愧惱戒惧。恒常善心，不间断。所谓怠惰缺精进，谓弃善法，趋恶道，必属怠惰贷精进者。『已立』谓止步，不再前进。受无虑失微妙妨害，好似觉醒者，显示此意云。

Sukkapakkhe tañce, bhikkhave, bhikkhu nādhivāsetīti āraddhavīriyassāpi viharato anādimati saṃsāre cirakālabhāvitena tathārūpappaccayasamāyogena satisammosena vā kāmavitakkādi uppajjati ce, taṃ bhikkhu attano cittaṃ āropetvā na vāseti ce, abbhantare na vāseti ceti attho. Anadhivāsento kiṃ karotīti? Pajahati chaḍḍeti. Kiṃ kacavaraṃ viya piṭakena? Na hi, apica kho taṃ vinodeti nudati nīharati. Kiṃ balībaddaṃ viya patodena? Na hi, atha kho naṃ byantīkaroti vigatantaṃ karoti. Yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi, tathā te karoti. Kathaṃ pana te tathā karoti? Anabhāvaṃ gameti anu anu abhāvaṃ gameti, vikkhambhanappahānena yathā suvikkhambhitā honti tathā ne karotīti vuttaṃ hoti.

善方略上，有比库于修习不懈精进者，虽因长期轮回，时起念欲等烦恼，若比库令心念起，于心不住此念，则谓无入住。无入住即何作为？若舍弃，弃绝欲念。若如竹筒般剖开，非由律藏为之；非由权力或框架力进行。但比库于此亦不住，虽止步时有微妙破坏，亦行如是。如他人亦不作恶，去恶亦无惧。此理当知。如若无舍弃，无破坏等理，即为是说。

Evaṃbhūtotiādīsu evaṃ kāmavitakkādīnaṃ anadhivāsanena suvisuddhāsayo samāno tāya ca āsayasampattiyā tannimittāya ca payogasampattiyā parisuddhasīlo indriyesu guttadvāro bhojane mattaññū satisampajaññena samannāgato jāgariyaṃ anuyutto tadaṅgādivasena kilesānaṃ ātāpanalakkhaṇena vīriyena samannāgatattā ātāpī, sabbaso pāputrāsena samannāgatattā. Ottāpī satataṃ rattindivaṃ, samitaṃ nirantaraṃ samathavipassanābhāvanānuyogavasena catubbidhasammappadhānasiddhiyā, āraddhavīriyo pahitatto nibbānaṃ paṭipesitacittoti vuccati kathīyatīti attho. Sesaṃ vuttanayameva.

所谓如是所成者，是指诸欲念等未得依止，内心纯净，善法具足的心识，依止于此内心之所成、心所成之因，以及事物成熟之因，表现为品德清净，感官严密守护，能节制饮食，有节制知足，具足正念正智。此人恒常清醒专注，如同行为处处相应，凭毅力坚忍专精，富有力行，具足热诚，心不染污，常摄除一切恶行。此摄受名为「热诚」，此摄受遍及一切恶行，故称「忏悔者」。忏悔者持之以恒昼夜不辍，恪守持戒，持续修习止观，具足四种正勤，精进勤快，内心专注炽盛，勤于修行宁静涅槃，这就是「发心精进持心修习涅槃」的意思。余义仅此说明。

Gāthāsu gehanissitanti ettha gehavāsīhi apariccattattā gehavāsīnaṃ sabhāvattā gehadhammattā vā gehaṃ vuccati vatthukāmo. Atha vā gehapaṭibaddhabhāvato kilesakāmānaṃ nivāsaṭṭhānabhāvato taṃvatthukattā vā kāmavitakkādi gehanissitaṃ nāma. Kummaggaṃ paṭipannoti yasmā ariyamaggassa uppathabhāvato abhijjhādayo tadekaṭṭhadhammā ca kummaggo, tasmā kāmavitakkādibahulo puggalo kummaggaṃ paṭipanno nāma. Mohaneyyesu mucchitoti mohasaṃvattaniyesu rūpādīsu mucchito sammatto ajjhopanno. Sambodhinti ariyamaggañāṇaṃ. Phuṭṭhunti phusituṃ pattuṃ, so tādiso micchāsaṅkappagocaro abhabbo, na kadāci taṃ pāpuṇātīti attho.

诗句中说「依止于家」，此处因家住者不求外出旅行，依止其本住之家，顺其本性，故称为「家」；或因依止于家而拘束于家，执著家境，从而成为烦恼贪欲的根据，称为「家之性质」或「为家所拘」。又因贪欲之执着，贪恋欲念等诸杂念，因缘不同所成，皆称为依止于家。若行差道，应当认为因其行差错，道不正确，故称「行差」；此因缘因贪欲等杂染，偏于邪见，故称行差。愚痴者名为「愚痴之类」，即受愚痴所惑，堕于五欲色等迷乱生活。觉悟者名为「觉悟」，指明了圣者之道。欲触而不受者，谓如是行为，为邪见所困，不可能得佛果。

Vitakkaṃ samayitvānāti yathāvuttaṃ micchāvitakkaṃ paṭisaṅkhānabhāvanābalehi vūpasametvā. Vitakkūpasame ratoti navannampi mahāvitakkānaṃ accantavūpasamabhūte arahatte nibbāne eva vā ajjhāsayena rato abhirato. Bhabbo so tādisoti so yathāvutto sammā paṭipajjamāno puggalo pubbabhāge samathavipassanābalena sabbavitakke yathārahaṃ tadaṅgādivasena vūpasametvā ṭhito, vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattamaggañāṇasaṅkhātaṃ nibbānasaṅkhātañca anuttaraṃ sambodhiṃ phuṭṭhuṃ adhigantuṃ bhabbo samatthoti.

「放弃念想」者，如前所述，指以善巧方法清除不正念头，使之停止。使念头停止的乐趣，乃在于五种极大念头得大解脱，阿拉汉身证涅槃后，内心悦著宁静。说此人是这类人者，意指修行者顺正法修行，凭坚实止观力量，于当时净灭烦恼，证得阿拉汉果时，能适当地调伏各种念头，住于不贪不嗔不痴的境界中；能培养深入的观照，放弃杂念，遵循圣道，证得阿拉汉果及无上正等觉，具备完成修道的能耐。

Ekādasamasuttavaṇṇanā niṭṭhitā. · 第十一经注释已结束。

12. Sampannasīlasuttavaṇṇanā十二、《具足戒经》注释。

§111

111. Dvādasame sampannasīlāti ettha tividhaṃ sampannaṃ paripuṇṇasamaṅgīmadhuravasena. Tesu –

111. 第十二品完备品德者此处所说的完备，为三种层次的圆满，合于全部调和，且声音甜美悦耳。其中包括——

‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;

“完备的沙梨迦枝，京城居民皆好享用；

Paṭivedemi te brahme, na ne vāretumussahe’’ti. (jā. 1.14.1) –

我向梵天宣说此物，无谁能加以阻止。”（《梵网经》一.14.1）——

Ettha paripuṇṇattho sampannasaddo. ‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato sampanno samannāgato’’ti (vibha. 511) ettha samaṅgibhāvattho sampannasaddo . ‘‘Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ – seyyathāpi khuddamadhuṃ anīlakaṃ, evamassāda’’nti (pārā. 17) ettha madhurattho sampannasaddo. Idha pana paripuṇṇatthepi samaṅgibhāvepi vaṭṭati, tasmā sampannasīlāti paripuṇṇasīlā hutvātipi, sīlasamaṅgino hutvātipi evamettha attho veditabbo.

此处所说的“具足意义”是指完整的意义；“完备辞句”是指具备充分意义的语句。所谓“藉由此戒律止观而得持守者，具足、完全、降临、亲近、具备”乃是解释戒律持守之完全、圆满、到达和成就之义（参见巴利经文）。“此处具均衡意义”所言，譬如尊者请示“大地广大坚实平整”犹如一小蜂蜜落处之柔润，此处以“均衡”言其和谐安宁之义。由此观之，即使在具足完善之中，仍有所守持均衡，因此称之为具足戒德；同样即使是戒德均衡守护者，也称为具足戒德，意旨于此须辨别其意义。

Tattha ‘‘paripuṇṇasīlā’’ti iminā atthena khettadosavigamena khettapāripūri viya paripuṇṇaṃ nāma hoti. Tena vuttaṃ ‘‘khettadosavigamena khettapāripūri viya sīladosavigamena sīlapāripūri vuttā’’ti. ‘‘Sīlasamaṅgino’’ti iminā pana atthena sīlena samaṅgībhūtā samodhānagatā samannāgatā hutvā viharathāti vuttaṃ hoti. Tattha dvīhi kāraṇehi sampannasīlatā hoti sīlavipattiyā ādīnavadassanena, sīlasampattiyā ānisaṃsadassanena ca. Tadubhayampi visuddhimagge (visuddhi. 1.20-21) vuttanayena veditabbaṃ. Tattha ‘‘sampannasīlā’’ti ettāvatā kira bhagavā catupārisuddhisīlaṃ uddisitvā ‘‘pātimokkhasaṃvarasaṃvutā’’ti iminā jeṭṭhakasīlaṃ dassetītiādinā ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Kimassa uttari karaṇīyanti evaṃ sampannasīlānaṃ viharataṃ tumhākaṃ kinti siyā uttari kātabbaṃ, paṭipajjitabbanti ceti attho.

关于“具足戒德”之义，释曰：此处的“具足戒德”乃犹如除草耕耘之农田满足圆满一般的完全戒德。经中云：“如同如田除草整地，戒德亦如是圆满。”所谓“戒德均衡者”是指以戒为基础，得以调伏自心，住于正道，具备调伏修行之道者。戒德具足是因为两因：一者识断戒法破坏（戒法障碍）之现象，犹如知晓田地杂草障碍；二者证得戒法真实具足的资粮（戒德殊胜），如同知晓土地润泽充盈。以上理义亦在《清净道论》中论述。此“具足戒德”已明确指示世尊所宣说四种清净时之戒律之巅峰持守，故稍后说明中所论述即是该义。至于更高层次作何，必当措施及修习，应当广求，意谓此处正传戒德具足之教义。

Evaṃ ‘‘sampannasīlā, bhikkhave, viharathā’’tiādinā sampādanūpāyena saddhiṃ sīlasampadāya bhikkhū niyojento anekapuggalādhiṭṭhānaṃ katvā desanaṃ ārabhitvā idāni yasmā ekapuggalādhiṭṭhānavasena pavattitāpi bhagavato desanā anekapuggalādhiṭṭhānāva hoti sabbasādhāraṇattā, tasmā taṃ ekapuggalādhiṭṭhānavasena dassento ‘‘carato cepi, bhikkhave, bhikkhuno’’tiādimāha.

因此，谓“诸比库应具足戒德而住”等语，是说比库们当修习善法，与戒德具足相随，遂依诸个人根器及资质，分别示现不同的修持法门。虽因个体资质有别，世尊教法却能契合不同众生，且其教义不离共相。故以单一归纳法门示范诸众生为利，故云“纵使行住坐卧，诸比库应当如是行持”。

Tattha abhijjhāyati etāyāti abhijjhā, parabhaṇḍābhijjhāyanalakkhaṇassa lobhassetaṃ adhivacanaṃ. Byāpajjati pūtibhavati cittaṃ etenāti byāpādo, ‘‘anatthaṃ me acarī’’tiādinayappavattassa ekūnavīsatiāghātavatthuvisayassa dosassetaṃ adhivacanaṃ. Ubhinnampi ‘‘tattha katamo kāmacchando? Yo kāmesu kāmacchando kāmasneho kāmapipāsā kāmapariḷāho kāmamucchā kāmajjhosāna’’nti (dha. sa. 1159), tathā ‘‘lobho lubbhanā lubbhitattaṃ sārāgo sārajjanā sārajjitattaṃ abhijjhā lobho akusalamūla’’ntiādinā (dha. sa. 391), ‘‘doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassā’’tiādinā (dha. sa. 418, 1237) ca vitthāro veditabbo. Vigato hotīti ayañca abhijjhā, ayañca byāpādo vigato hoti apagato, pahīno hotīti attho. Ettāvatā kāmacchandanīvaraṇassa ca byāpādanīvaraṇassa ca pahānaṃ dassitaṃ hoti.

这里谈及的“贪”即欲望强烈的渴求，谓那些因坚执外境而生的诸贪求，尤其注重对他人之占有之心（贪欲的根本标识）。“嗔恨”则是心中发作的恶感和忿怒，称之为心识之污染，表现为烦恼活动，无法行无害之行为。文中引述经文：“何谓欲爱？谓对色、声、香、味、触等欲爱；何谓贪？即为不善根之根本，诸贪为恶根之本。”又引佛经曰：“嗔恨为使心学苦所习之恶根，表现为心中之敌对与忿怒。”分述详细而彻底。由此可见，贪嗔障碍分别详尽论证，皆为世尊所谆谆教诲。故此两者杀灭亦即离开烦恼之路。

Thinamiddhanti thinañceva middhañca. Tesu cittassa akammaññatā thinaṃ, ālasiyassetaṃ adhivacanaṃ, vedanādīnaṃ tiṇṇaṃ khandhānaṃ akammaññatā middhaṃ, pacalāyikabhāvassetaṃ adhivacanaṃ. Ubhinnampi ‘‘tattha katamaṃ thinaṃ? Yā cittassa akallatā akammaññatā olīyanā sallīyanā. Tattha katamaṃ middhaṃ? Yā kāyassa akallatā akammaññatā onāho pariyonāho’’tiādinā (dha. sa. 1162-1163) nayena vitthāro veditabbo.

昏沉睡眠者即心意昏沉麻木，躁动心得不到调伏；是懈怠的根本表现。（此为懈怠的名相。）以此说法，昏沉睡眠乃心之无所作为，无所用心，譬如身心三法(身体、感觉、心识)的懈怠。昏沉睡眠者对应烦恼中之懈怠，乃不觉察、不主动的状态。又《长部》中问“何为昏沉？即心识的钝重、懈怠；何为睡眠？即身体的迟钝、懈怠。”均为此理解。

Uddhaccakukkuccanti uddhaccañceva kukkuccañca. Tattha uddhaccaṃ nāma cittassa uddhatākāro, kukkuccaṃ nāma akatakalyāṇassa katapāpassa tappaccayā vippaṭisāro. Ubhinnampi ‘‘tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassā’’tiādinā (dha. sa. 1165) vitthāro. ‘‘Akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttānaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisa’’ntiādinā (ma. ni. 3.248; netti. 120) pavattiākāro veditabbo.

掉举追悔者即心中躁动不安与内心烦恼。所谓掉举为心识激昂乱动，忧虑不定；追悔为因恶行导致内心不快而反复悔恨。文中指：掉举为心识不安稳，缺乏安心；追悔为因过去行为不善而生的悔愧和焦虑。又释义：“未行善，不善之事尚未成就；既行恶，生起怖惧及惭愧。”详尽阐明烦恼心理的特征。此二者俱为烦恼之表现，须证得正念以调伏，心念方得安稳。

Vicikicchāti buddhādīsu saṃsayo. Tassā ‘‘satthari kaṅkhati vicikicchati, nādhimuccati na sampasīdatī’’tiādinā (vibha. 915), ‘‘tattha katamā vicikicchā? Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṃ cittassa manovilekho’’tiādinā (dha. sa. 1008) ca nayena vitthāro veditabbo.

迷疑是对佛等诸尊的怀疑。对此有言：『对导师产生疑惑、迷疑，不得解脱也不得安稳』等（梵毗婆沙915），又说：『何为迷疑？即是怀疑、疑虑，迷惑、动摇，是犹豫、分歧、怀疑、不确定、心绪纷乱、内心动荡、一时抑制一时放逸，难以专注的状态』等（论事1 1008）。应依教义分别释义而了知其义。

Ettha ca abhijjhābyāpādādīnaṃ vigamavasena ca pahānavasena ca tesaṃ vikkhambhanameva veditabbaṃ. Yaṃ sandhāya vuttaṃ –

此处当知贪、嗔等烦恼的消散与放弃，是指对彼等烦恼的夷灭。对此，有言说：

‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ upasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodhetī’’ti (vibha. 508).

『某人于世间断除贪欲，心意无贪而住，贪欲清净；断除嗔恚，心无嗔恚而住，嗔恚清净；断除昏沉，心无昏沉而住，光明觉知，正念正知，昏沉清净；断除掉举与懊悔，心无其病而住，内部安静，掉举懊悔清净；断除怀疑，达至断除怀疑者而住，不善法不言不语，怀疑清净』（梵毗婆沙508）。

Tattha yathā nīvaraṇānaṃ pahānaṃ hoti, taṃ veditabbaṃ. Kathañca nesaṃ pahānaṃ hoti? Kāmacchandassa tāva asubhanimitte yonisomanasikārena pahānaṃ hoti, subhanimitte ayonisomanasikārenassa uppatti. Tenāha bhagavā –

关于烦恼盖障（烦恼障）的断除亦应如此了知。何以断除？即依正当观照，断除欲欲盖缘起于所谓不善观相；相反，由善观相起则不生欲欲盖。因此佛谓：

‘‘Atthi, bhikkhave, subhanimittaṃ. Tattha ayonisomanasikārabahulīkāro ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

『比库，善观相存在。由不正当观照多起，因无节制之饮食，或欲欲初生，或欲欲增长而多』（论述5.232）。

Evaṃ subhanimitte ayonisomanasikārena uppajjantassa kāmacchandassa tappaṭipakkhato asubhanimitte yonisomanasikārena pahānaṃ hoti. Tattha asubhanimittaṃ nāma asubhampi asubhārammaṇampi, yonisomanasikāro nāma upāyamanasikāro, pathamanasikāro, anicce aniccanti vā, dukkhe dukkhanti vā, anattani anattāti vā, asubhe asubhanti vā manasikāro. Taṃ tattha bahulaṃ pavattayato kāmacchando pahīyati. Tenāha bhagavā –

由善观相、正当观照而生之欲欲，反过来靠不善观相不正当观照得以断除。所谓不善观相，是不善、不清净之现象，非正当、非合时之观念，诸如无常即无常、不乐即苦、无我即非我、不美即不美等观念。因对此常生，无明覆盖欲欲即被断除。佛言：

‘‘Atthi, bhikkhave, asubhanimittaṃ. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa anuppādāya, uppannassa vā kāmacchandassa pahānāyā’’ti (saṃ. ni. 5.232).

「比库们，有不洁恶相。于彼处，正觉善思多所用功，此乃未生贪欲之缘起，已生贪欲之断故。」（法句经、尼连禅经 5.232）

Apica cha dhammā kāmacchandassa pahānāya saṃvattanti – asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti. Dasavidhañhi asubhanimittaṃ uggaṇhantassapi kāmacchando pahīyati, bhāventassapi , indriyesu pihitadvārassapi catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. Tena vuttaṃ –

此外，六法为断贪欲而行——不洁恶相生起、不洁之心修习、根门闭塞、饮食节制、善友相伴、善语具足。即便持十种不洁恶相者，贪欲亦当断；修习者亦然；根门闭塞者亦然。四众五戒期间，饮水节食、守持清净。故有言——

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

「四众五戒已具，饮水亦适宜，

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

乃为安住沙门之道，守心清净者。」（长老颂983）

Asubhakammikatissattherasadise kalyāṇamitte sevantassapi kāmacchando pahīyati, ṭhānanisajjādīsu dasaasubhanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā kāmacchandassa pahānāya saṃvattantī’’ti.

如同持行不洁行为之长老，善友相伴时贪欲断；立止之间颠倒不洁、恶语等十恶业，亦能断贪欲。故言：「六法为断贪欲而行。」

Paṭighanimitte āyonisomanasikārena byāpādassa uppādo hoti. Tattha paṭighampi paṭighanimittaṃ, paṭighārammaṇampi paṭighanimittaṃ. Ayonisomanasikāro sabbattha ekalakkhaṇo eva. Taṃ tasmiṃ nimitte bahulaṃ pavattayato byāpādo uppajjati. Tenāha bhagavā –

因忿恨之缘，邪见而起怨恨。忿恨即是忿恨恶相，忿恨根本亦是忿恨之恶相。邪念处处一质，因此恶相多作，则忿恨生。世尊因此说：

‘‘Atthi, bhikkhave, paṭighanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

「比库们，有对治瞋恚的缘起。所谓无正念多作，即助长其生起之食，导致未生瞋恚之生，或既生瞋恚之增强与扩张。」（相应部论5.232）

Mettāya pana cetovimuttiyā yonisomanasikārenassa pahānaṃ hoti. Tattha ‘‘mettā’’ti vutte appanāpi upacāropi vaṭṭati, ‘‘cetovimuttī’’ti pana appanāva. Yonisomanasikāro vuttalakkhaṇova. Taṃ tattha bahulaṃ pavattayato byāpādo pahīyati. Tenāha bhagavā –

至于慈心，是心解脱的无上正念，以正念为根本。谈及“慈心”时，不论安住还是近行皆包含其中，“心解脱”则仅指安住。正念的缘起如其表述。由此，频繁推广则能断除瞋恚。故世尊说：

‘‘Atthi, bhikkhave, mettācetovimutti. Tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā byāpādassa anuppādāya uppannassa vā byāpādassa pahānāyā’’ti (saṃ. ni. 5.232).

「比库们，有慈心及心的解脱。其正念根本之多作，即助长未生瞋恚之不生，及已生瞋恚之摒弃。」（相应部论5.232）

Apica cha dhammā byāpādassa pahānāya saṃvattanti – mettānimittassa uggaho, mettābhāvanā, kammassakatāpaccavekkhaṇā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti. Odhisakānodhisakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassapi byāpādo pahīyati, odhiso anodhiso disāpharaṇavasena mettaṃ bhāventassapi byāpādo pahīyati, ‘‘tvaṃ etassa kuddho kiṃ karissasi, kimassa sīlādīni vināsetuṃ sakkhissasi nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi, parassa kujjhanaṃ nāma vītaccikaṅgāratattaayasalākagūthādīni gahetvā paraṃ paharitukāmatā viya hoti. Esopi tava kuddho kiṃ karissati, kiṃ te sīlādīni vināsetuṃ sakkhissati esa attano kammena āgantvā attano kammeneva gamissati, appaṭicchitapaheṇakaṃ viya, paṭivātaṃ khittarajomuṭṭhi viya ca etasseva esa kodho matthake patissatī’’ti evaṃ attano ca parassa cāti ubhayesaṃ kammassakataṃ paccavekkhatopi, paccavekkhitvā paṭisaṅkhāne ṭhitassapi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati, ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā byāpādassa pahānāya saṃvattantī’’ti.

此外，有六法亦能断除瞋恚——即引发慈心之缘起、慈心的修习、业力果报的反思、普遍放弃、善友相伴与和合的善说。其间，虽有人以敌意或非敌意之态度断念慈心，则瞋恚亦断除；无论以敌意、非敌意、或游走不定之态修习慈心，瞋恚亦断除。譬如对己怀恨者，世尊说：「你若恚恨对彼将何作为？你如何才能毁坏彼之戒行？你终究将承受自己业报，难逃自身所造之业。彼者欲身心伤害他人，如以锥刀击打对方，亦不会伤害你多少，自身愤怒如逆风中燃起火焰。」此类具观其自他业报的反思与放弃者、如长老阿萨古特萨之类慈心修行者，即使身处善友相伴或相关境界中，瞋恚亦得断除。故说「此六法，共助断瞋恚」。

Aratiādīsu ayonisomanasikārena thinamiddhassa uppādo hoti. Arati nāma ukkaṇṭhitatā, tandī nāma kāyālasiyaṃ, vijambhitā nāma kāyavinamanā, bhattasammado nāma bhattamucchā bhattapariḷāho, cetaso līnattaṃ nāma cittassa līnākāro. Imesu aratiādīsu ayonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ uppajjati. Tenāha bhagavā –

在恶趣等境界，以无正念之多作，昏沉睡眠便生起。所谓厌离是内心烦闷，倦怠是身体疲倦，涣散是身体懒散，感胃饥饿是因饮食欲求不满，心昏沉是心识迟钝。这些厌离等烦恼，因无正念多作而频繁生起。于此，世尊说：

‘‘Atthi, bhikkhave, arati tandī vijambhitā bhattasammado cetaso līnattaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

「比库们，有厌离、倦怠、懒散、饥饿与心昏沉。其无正念多作，即助长未生昏沉睡眠之生，及已生昏沉睡眠之增强和扩张。」（相应部论5.232）

Ārambhadhātuādīsu pana yonisomanasikārena thinamiddhassa pahānaṃ hoti. Ārambhadhātu nāma paṭhamārambhavīriyaṃ, nikkamadhātu nāma kosajjato nikkhantatāya tato balavataraṃ, parakkamadhātu nāma paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. Imasmiṃ tippabhede vīriye yonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ pahīyati. Tenāha –

由起始境界等所生的正念观察，能够断除昏沉懈怠。所谓起始境界者，是指初发起的精进；所谓出离境界者，是指意欲出离而出家的精进；所谓奋进境界者，是指转入更远方位的奋进，此亦更为强盛。在此三种不同分类中，由于正念观察常起，昏沉懈怠因此被断除。因是故说——

‘‘Atthi, bhikkhave, ārambhadhātu, nikkamadhātu, parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa anuppādāya, uppannassa vā thinamiddhassa pahānāyā’’ti (saṃ. ni. 5.232).

「比库们，确实有起始境界、出离境界、奋进境界。在此，正念观察多为此三者的专注——此正念观察的多起致使未生的昏沉懈怠不生，已生的昏沉懈怠得以断除。」（参见《相应部·释义》第5章第232节）

Apica cha dhammā thinamiddhassa pahānāya saṃvattanti, atibhojane nimittaggāho – iriyāpathasamparivattanatā, ālokasaññāmanasikāro , abbhokāsavāso, kalyāṇamittatā, sappāyakathāti . Āharahatthakabhuttavamitakatatthavaṭṭakaalaṃsāṭakakākamāsakabhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati, catupañcaālopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hoti. Evaṃ atibhojane nimittaṃ gaṇhantassapi thinamiddhaṃ pahīyati. Yasmiṃ iriyāpathe thinamiddhaṃ okkamati, tato aññaṃ parivattentassapi, rattiṃ candālokaṃ dīpālokaṃ ukkālokaṃ divā sūriyālokaṃ manasikarontassapi, abbhokāse vasantassapi mahākassapattherasadise vigatathinamiddhe kalyāṇamitte sevantassapi thinamiddhaṃ pahīyati, ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā thinamiddhassa pahānāya saṃvattantī’’ti.

还有六种法亦能断除昏沉懈怠，即过食的缘起——行路转动，光明念观察，心意清净，善友交接，言辞利益。譬如如手持杯端饮食，或乘时节而食雀、鸦、麻雀或蜻蜓之食，修习比库若在夜宿处端坐修行，则昏沉懈怠如大象振作般消失；饮食设置施舍，喝水时机，持戒比库时此昏沉懈怠不生。如此即是过食之因缘缘起，即使行路时有昏沉懈怠，也能断除夜间对烂灯、灯火、火炬、日光等意念，或是在心意清净、善友陪伴、席坐和脚座等处，由言辞利益而断除昏沉。因是故说：「有六事缘起断除昏沉懈怠」

Cetaso avūpasame ayonisomanasikārena uddhaccakukkuccassa uppādo hoti. Avūpasamo nāma avūpasantākāro, atthato taṃ uddhaccakukkuccameva. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato uddhaccakukkuccaṃ uppajjati. Tenāha –

心的无宁静现象，因不善正念观察而生起掉举与追悔。无宁静者，谓心无安静之相，本义即为掉举追悔。若此时大量生起不善的正念观察，则掉举追悔随之而生。因是故说——

‘‘Atthi, bhikkhave, cetaso avūpasamo. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

「比库们，心的无宁静确实存在。此处，大量生起不善正念观察者，即是一切掉举追悔起因，若掉举追悔已生，则更增长扩张。」（参见《相应部·释义》第5章第232节）

Samādhisaṅkhāte pana cetaso vūpasame yonisomanasikārenassa pahānaṃ hoti. Tenāha –

当内心专注定力已生时，借由善正念观察，心之宁静得以显现而掉举追悔断除。因是故说——

‘‘Atthi, bhikkhave, cetaso vūpasamo. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa anuppādāya, uppannassa vā uddhaccakukkuccassa pahānāyā’’ti (saṃ. ni. 5.232).

世尊告诫比库们：『心的安住是存在的。其中心念之正智勤勉多方用功——此即是对未生起的烦恼、忧虑等心理躁动之生起加以勤谨避免，对已生起的心理躁动则加以摒弃。』（《相应部·尼连禅经》5.232）

Apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā, kalyāṇamittatā, sappāyakathāti. Bāhusaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassapi uddhaccakukkuccaṃ pahīyati, kappiyākappiyaparipucchābahulassapi, vinayapaññattiyaṃ ciṇṇavasībhāvatāya pakataññunopi , vuḍḍhe mahallakatthere upasaṅkamantassapi, upālittherasadise vinayadhare kalyāṇamitte sevantassapi uddhaccakukkuccaṃ pahīyati, ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī’’ti.

此外，有六种法有助于放弃心理躁动：多闻思惟、善问善答、律仪明了、受长老教诲、奉行善友及拥有良善助伴。即便是对某一部经、某一种教义或某一个赞礼存在些许疑难，因多闻善思、追问详尽、了解律仪、亲近长老、侍奉善友以及注重礼仪风俗，皆能生起断除心理躁动之功效。故说『有六种法促使心理躁动得以消除』。

Vicikicchāṭṭhāniyesu dhammesu ayonisomanasikārena vicikicchāya uppādo hoti. Vicikicchāṭṭhāniyā dhammā nāma punappunaṃ vicikicchāya kāraṇattā vicikicchāva. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato vicikicchā uppajjati. Tenāha –

对于怀疑诸处（六处）之法，因心念不顺当用智，便会生起怀疑。此六处怀疑之法，即是反复因怀疑而怀疑的缘起状态。因长期多起心念用错智，故生起怀疑。如经曰：

‘‘Atthi, bhikkhave, vicikicchāṭṭhāniyā dhammā. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

『世尊告诫比库们：使生起怀疑六处之法存在。其中心念之正智勤勉多方用功——此即是对未生起之怀疑，生起之怀疑，以及增上之怀疑，一切皆勤谨断除。』（《相应部·尼连禅经》5.232）

Kusalādidhammesu pana yonisomanasikārena vicikicchāya pahānaṃ hoti. Tenāha –

但在善法中，因以正智用心，怀疑则能够被断除。如经示说：

‘‘Atthi, bhikkhave, kusalākusalā dhammā, sāvajjānavajjā dhammā, sevitabbāsevitabbā dhammā, hīnapaṇītā dhammā, kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro ayamāhāro anuppannāya vā vicikicchāya anuppādāya, uppannāya vā vicikicchāya pahānāyā’’ti (saṃ. ni. 5.232).

『世尊告诫比库们：有善恶之法，善恶分别、可行可舍之法，唯智力劣及诡诈奸恶之法，成就暗害之法。其中心念之正智勤勉多方用功——此即是对未生起之怀疑，生起之怀疑，皆能断除。』（《相应部·尼连禅经》5.232）

Apica cha dhammā vicikicchāya pahānāya saṃvattanti bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti . Bāhusaccavasenapi hi ekaṃ vā…pe… pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassapi vicikicchā pahīyati, tīṇi ratanāni ārabbha kusalādibhedesu dhammesu paripucchābahulassapi, vinaye ciṇṇavasībhāvassapi, tīsu ratanesu okappanīya, saddhāsaṅkhāta, adhimokkhabahulassapi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassapi vicikicchā pahīyati, ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā vicikicchāya pahānāya saṃvattantī’’ti.

此外，有六种法门有助于断除疑惑，分别是多闻善学、善于发问、遵循律仪的审慎详尽、勤于持戒的精进、多方亲近善友以及具足善巧妙语。即便以多闻为例，无论是听经一部或五部，逐句细察其巴利语文字与义理，均能消除疑惑。在三宝的具足护持与善法的多方探究中，疑惑自然灭除；在律仪的清净持守中，疑惑肃除；在三宝的同心敬仰、信心坚定以及亲近贤德比库长老中，疑惑亦消散。乃至于圣众的安住不动等境界，与三宝品质相关的善巧妙语之助，也能断除疑惑。故云：“有六种法门有助于断除疑惑”。

Ettha ca yathāvuttehi tehi tehi dhammehi vikkhambhanavasena pahīnānaṃ imesaṃ nīvaraṇānaṃ kāmacchandanīvaraṇassa tāva arahattamaggena accantappahānaṃ hoti, tathā thinamiddhanīvaraṇassa uddhaccanīvaraṇassa ca . Byāpādanīvaraṇassa pana kukkuccanīvaraṇassa ca anāgāmimaggena, vicikicchānīvaraṇassa sotāpattimaggena accantappahānaṃ hoti. Tasmā tesaṃ tathā pahānāya upakāradhamme dassetuṃ ‘‘āraddhaṃ hoti vīriya’’ntiādi āraddhaṃ. Idameva vā yathāvuttaṃ abhijjhādīnaṃ nīvaraṇānaṃ pahānaṃ, yasmā hīnavīriyatāya kusītena, anupaṭṭhitassatitāya muṭṭhassatinā, apaṭippassaddhadarathatāya sāraddhakāyena, asamāhitatāya vikkhittacittena na kadācipi te sakkā nibbattetuṃ, pageva itaraṃ, tasmā yathā paṭipannassa so abhijjhādīnaṃ vigamo pahānaṃ sambhavati, taṃ dassetuṃ ‘‘āraddhaṃ hoti vīriya’’ntiādi āraddhaṃ. Tassattho – tesaṃ nīvaraṇānaṃ pahānāya sabbesampi vā saṃkilesadhammānaṃ samucchindanatthāya vīriyaṃ āraddhaṃ hoti, paggahitaṃ asithilappavattanti vuttaṃ hoti. Āraddhattā eva ca antarā saṅkocassa anāpajjanato asallīnaṃ.

此处依教理说明，上述诸法若如彼们，以断惑的力道来看，其对五盖的护障除却效果各不相同。欲盖障碍由于达到阿拉汉果时彻底断尽，如昏沉与掉举追悔亦然。嗔盖与疑盖则在阿那含果时断除，而疑盖在初果圣者之道通中彻底弃灭。由此语“发起勇猛”等意者，指此断除五盖之功夫始起。又如欲盖等烦扰因精进不足、懈怠懒惰、定力不具、不清净心、不安定、不专注等因缘，始终不能断除。由此观照修行者如何断除烦恼，自可知“发起勇猛”等意即此勤奋起始。再者，此中所谓勤奋，是断除烦恼与纵欲等污秽心法所有障碍的有力因，故称“发起勇猛”等。彼勤奋所生，是内心的收敛、不放逸、不躁动之相。

Upaṭṭhitā sati asammuṭṭhāti na kevalañca vīriyameva, satipi ārammaṇābhimukhabhāvena upaṭṭhitā hoti, tathā upaṭṭhitattā eva ca cirakatacirabhāsitānaṃ saraṇasamatthatāya asammuṭṭhā. Passaddhoti kāyacittadarathappassambhanena kāyopissa passaddho hoti. Tattha yasmā nāmakāye passaddhe rūpakāyopissa passaddho eva hoti, tasmā ‘‘nāmakāyo rūpakāyo’’ti avisesetvā ‘‘passaddho kāyo’’ti vuttaṃ. Asāraddhoti so ca passaddhattā eva asāraddho, vigatadarathoti vuttaṃ hoti. Samāhitaṃ cittaṃ ekagganti cittampissa sammā āhitaṃ suṭṭhu ṭhapitaṃ appitaṃ viya hoti, samāhitattā eva ca ekaggaṃ acalaṃ nipphandanaṃ niriñjananti.

正念时，身心并不迷乱软弱，亦非仅勇猛一法，而是正念成为诸法的依止与中心所摄，即「正念具足」而得成。当此正念住持时，久处久讲的庇护，身心得以安定清净，不致失去控制。安定者，是以身心的清净宁静而得，凭此身体得安定良好。因名与色体二法均受安定，故曰「身得安定」。不安者，即虽表面安定却无实质坚定，属不安。定者者，是心摄一处而不散乱，如安放稳固之计画，虽小而坚固，心无摇动、无散乱、无涣散。

Ettāvatā jhānamaggānaṃ pubbabhāgapaṭipadā kathitā. Tenevāha –

至此，对于禅那道的初步步骤，已作了相当详尽的说明。缘此说——

‘‘Carampi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccatī’’ti (itivu. 110).

说曰：“比库啊，作为比库，身心若生如是——勤奋、勇猛、常恒、温和、合宜、用心精进，则称为有决心勤奋。”（出自《增支部》第110经）

Tassattho heṭṭhā vutto eva.

这里即是以上所说之义处所在。

Gāthāsu yataṃ careti yatamāno careyya, caṅkamanādivasena gamanaṃ kappentopi ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamatī’’tiādinā (saṃ. ni. 5.651-662; vibha. 390) nayena vuttasammappadhānavīriyavasena yatanto ghaṭento vāyamanto yathā akusalā dhammā pahīyanti, kusalā dhammā bhāvanāpāripūriṃ gacchanti, evaṃ gamanaṃ kappeyyāti attho. Esa nayo sesesupi. Keci pana ‘‘yata’’nti etassa saṃyatoti atthaṃ vadanti. Tiṭṭheti tiṭṭheyya ṭhānaṃ kappeyya. Accheti nisīdeyya. Sayeti nipajjeyya. Yatamenaṃ pasārayeti etaṃ pasāretabbaṃ hatthapādādiṃ yataṃ yatamāno yathāvuttavīriyasamaṅgīyeva hutvā pasāreyya, sabbattha pamādaṃ vijaheyyāti adhippāyo.

在颂歌中所说的“修行者在行为上应持之以恒，若能如周旋行走般勤奋努力，虽至难行，亦当努力断除未生的恶、不善法而生起勤奋精进”等语，以此类比而说。此处所言“努力”、“精进”，皆指有正确的方法、断除恶法、成长善法的用功。因此，修行者应如此周遍勤行，断恶倾善、增长培育善法，行如是路，这是其意思。此法总摄尚未尽述。有些学者将“努力”解释为自制约束之意。又如“驻立”者应驻于某处；“安坐”者应坐下；“卧眠”者应卧倒。通过努力放松手脚等肢体，如所称正确精进方法般散布放宽，以除诸处的疏忽，这是应调护和达成的主旨。

Idāni yathā paṭipajjanto yataṃ yatamāno nāma hoti, taṃ paṭipadaṃ dassetuṃ ‘‘uddha’’ntiādi vuttaṃ. Tattha uddhanti upari. Tiriyanti tiriyato, puratthimadisādivasena samantato disābhāgesūti attho. Apācīnanti heṭṭhā. Yāvatā jagato gatīti yattakā sattasaṅkhārabhedassa lokassa pavatti, tattha sabbatthāti attho. Ettāvatā anavasesato sammasanañāṇassa visayaṃ saṅgahetvā dasseti. Samavekkhitāti sammā hetunā ñāyena avekkhitā, aniccādivasena vipassakoti vuttaṃ hoti. Dhammānanti sattasuññānaṃ. Khandhānanti rūpādīnaṃ pañcannaṃ khandhānaṃ. Udayabbayanti udayañca vayañca. Idaṃ vuttaṃ hoti – upari tiriyaṃ adhoti tisaṅgahe sabbasmiṃ loke atītādibhedabhinnānaṃ pañcupādānakkhandhasaṅkhātānaṃ sabbesaṃ rūpārūpadhammānaṃ aniccatādisammasanādhigatena udayabbayañāṇena pañcavīsatiyā ākārehi udayaṃ, pañcavīsatiyā ākārehi vayañca samavekkhitā samanupassitā bhaveyyāti.

现在“修行者勤奋努力”一说，欲展示其修行路程，故有“向上”、“各方向”等说法。意谓“向上”为上方，“前后”等分别为东方、西方等四方。而“向下”为地面。又“至于遍及天下”，意即直到此世界由七种行蕴所成的轮回出现处，都尽包摄。由此显示不间断圆满断观所缘的境界。所谓“正阅察”，为以正当之因明智观察，凭无常等观而作清净之智见。所谓“法”，是七识空等；“蕴”指由色等五蕴组成；“生灭”即是生起与灭却。由上、中、下三聚合，遍及世间无数不同过去等相异之五蕴集聚境，及其所有色与非色法，借生灭慧得以正观察，应当成就二十五种观相，换言之，对生起与灭去皆应如法观察而成，养成细密观察的体鉴。

Cetosamathasāmīcinti cittasaṃkilesānaṃ accantavūpasamanato cetosamathasaṅkhātassa ariyamaggassa anucchavikapaṭipadaṃ ñāṇadassanavisuddhiṃ. Sikkhamānanti paṭipajjamānaṃ bhāventaṃ ñāṇaparamparaṃ nibbattentaṃ. Sadāti sabbakālaṃ, rattiñceva divā ca. Satanti catusampajaññena samannāgatāya satiyā satokāriṃ. Satataṃ pahitattoti sabbakālaṃ pahitatto nibbānaṃ paṭipesitattoti tathāvidhaṃ bhikkhuṃ buddhādayo ariyā āhu ācikkhanti kathenti. Sesaṃ vuttanayameva.

心净止意谓心所染惑烦恼完全息灭，故称为心净止。此为圣道之辅法，其修学成就则显示智慧见解的清净。所谓“在学”，是指正在修行之中，扬起知识代代相续不断。所谓“平常”，即昼夜不断。持此观行，借四念处趣向具足正念，成为贞静守护者。所谓“常修”，是指不断如法修持，志向涅槃解脱。佛及圣者常如是授教，说明以上之道理。这就是此处所说的全部内容。

Dvādasamasuttavaṇṇanā niṭṭhitā. · 第十二经注释完毕。

13. Lokasuttavaṇṇanā十三、《世间经》注释

§112

112. Terasame lokoti lujjanapalujjanaṭṭhena loko, atthato purimaṃ ariyasaccadvayaṃ idha pana dukkhaṃ ariyasaccaṃ veditabbaṃ. Svāyaṃ sattaloko, saṅkhāraloko, okāsalokoti vibhāgato sarūpato ca heṭṭhā vuttoyeva. Apica khandhalokādivasena ca anekavidho loko. Yathāha –

第三编第112节“世间”者，指此流转浊染之世界；从意义上分，即古老的两圣谛中初谛“苦谛”应当认知为此。所谓“自体世界”、“行世界”、“名色世界”，是依其分类各异的众生世界，而多样表现犹如初步说明。又诸蕴界众多世界亦复如此。如经文所言——

‘‘Lokoti khandhaloko, dhātuloko, āyatanaloko, vipattibhavaloko, vipattisambhavaloko, sampattibhavaloko, sampattisambhavaloko, eko loko sabbe sattā ahāraṭṭhitikā, dve lokā nāmañca rūpañca, tayo lokā tisso vedanā, cattāro lokā cattāro āhārā, pañca lokā pañcupādānakkhandhā, cha lokā cha ajjhattikāni āyatanāni, satta lokā satta viññāṇaṭṭhitiyo, aṭṭha lokā aṭṭha lokadhammā, nava lokā nava sattāvāsā, dasa lokā dasāyatanāni, dvādasa lokā dvādasāyatanāni, aṭṭhārasa lokā aṭṭhārasa dhātuyo’’ti (mahāni. 3; cūḷani. ajitamāṇavapucchāniddesa 2).

“所谓世界者，即由五蕴组成的蕴界世界、由元素组成的界界、由六根所住的处界、祸患生起之界、祸患发生之界、福德生起之界、福德发生之界。全世界乃是一处，众生皆依食生。世界分二，即名称与色相。世界分三，谓三种受感。世界分四，有四界别及四种食。世界分五，有五蕴界。世界分六，有六内在根境界。世界分七，有七种意识处。世界分八，有八种世界法。世界分九，有九种众生所居。世界分十，有十种根界。世界分十二，有十二种根界。世界分十八，有十八种元素。”（大部经3；小部经《阿吉陀摩那婆陀问答》2中）

Evamanekadhā vibhattopi loko pañcasu upādānakkhandhesu eva saṅgahaṃ samosaraṇaṃ gacchati, upādānakkhandhā ca dukkhaṃ ariyasaccaṃ jātipi dukkhā …pe… saṃkhittena pañcupādānakkhandhāpi dukkhāti. Tena vuttaṃ ‘‘atthato purimaṃ ariyasaccadvayaṃ, idha pana dukkhaṃ ariyasaccaṃ veditabba’’nti. Nanu ca lujjanapalujjanaṭṭho avisesena pañcasu khandhesu sambhavatīti? Saccaṃ sambhavati. Yaṃ pana na lujjatīti gahitaṃ, taṃ tathā na hoti, ekaṃseneva lujjati palujjatīti so lokoti upādānakkhandhesveva lokasaddo nirūḷhoti veditabbo. Tasmā lokoti dukkhaṃ ariyasaccaṃ eva.

如此众多分界，世界仍然聚合于五蕴界的综合集合，且“五蕴界”本身即为苦的圣谛之所生，简而言之“五蕴界即苦”。因此，诠释是“从意义上说，此处以前的两圣谛中之初谛，而此处须知即苦的圣谛”；这并非完全离开浊染蕴界的不生不灭。而因“浊与不浊”的存在差别之故，世界以不同方式显现，但真实而言世界即是由五蕴界组成，应视为诸苦集摄之苦世界。因此“世界”的名称亦成为“五蕴界”的代称，应默认为苦的圣谛。

Yadipi tathāgata-saddassa heṭṭhā tathāgatasutte nānānayehi vitthārato attho vibhatto, tathāpi pāḷiyā atthasaṃvaṇṇanāmukhena ayamatthavibhāvanā – abhisambuddhoti ‘‘abhiññeyyato pariññeyyato’’ti pubbe vuttavibhāgena vā avisesato tāva āsayānusayacariyādhimuttiādibhedato kusalākusalādivibhāgato vaṭṭappamāṇasaṇṭhānādibhedato, visesato vā pana ‘‘ayaṃ sassatāsayo, ayaṃ ucchedāsayo’’tiādinā ‘‘kakkhaḷalakkhaṇā pathavīdhātu, paggharaṇalakkhaṇā āpodhātū’’tiādinā ca abhivisiṭṭhena sayambhuñāṇena sammā aviparītaṃ yo yo attho yathā yathā bujjhitabbo, tathā tathā buddho ñāto attapaccakkho katoti abhisambuddho.

虽说如来之名下，如来经典里，以多种类别详细展开义涵，然巴利语在表达义理时，此释义之方式仍存。所谓得自如来正觉之先教所说的“超知即名慧解脱”，特别细分为意根习气之行为、解脱等方面，区分善恶等分类，以经行境界大小等为支体。此外，特指所谓“此即常见，此谓断见”等学理观，譬如“坚硬相号称地界，收摄相号为水界”，此类标识均取自自在通达的如来智慧，无一偏离。各义理依其应悟之时、应悟之处循环，正由佛智而被彻知，此即“觉悟者”的涵义。

Lokasmāti yathāvuttalokato. Visaṃyuttoti visaṃsaṭṭho, tappaṭibaddhānaṃ sabbesaṃ saṃyojanānaṃ sammadeva samucchinnattā tato vippamuttoti attho. Lokasamudayoti suttantanayena taṇhā, abhidhammanayena pana abhisaṅkhārehi saddhiṃ diyaḍḍhakilesasahassaṃ. Pahīnoti bodhimaṇḍe arahattamaggañāṇena samucchedappahānavasena savāsanaṃ pahīno. Lokanirodhoti nibbānaṃ. Sacchikatoti attapaccakkho kato. Lokanirodhagāminī paṭipadāti sīlādikkhandhattayasaṅgaho ariyo aṭṭhaṅgiko maggo. So hi lokanirodhaṃ nibbānaṃ gacchati adhigacchati, tadatthaṃ ariyehi paṭipajjīyati cāti lokanirodhagāminī paṭipadāti vuccati.

“众生界”依所说义称为世间。‘斩断’指斩断所有束缚根本烦恼的诸缚，彻底断除即为解脱。因此‘解脱’之意即断除一切束缚。‘世间之集’以经文则由渴爱之集结而成，依深义则由约十五种烦恼及行为续合成。‘离弃’系指在觉悟之处，阿拉汉道之智慧全能灭尽，烦恼亦断，故乃离弃烦恼。‘世间灭’指涅槃境界。‘真实证知’则谓由己身验知之理。‘行世间灭道’即由戒定慧三个蕴集为圣八正道。得此道者即至涅槃，故称此为入涅槃之圣道。

Ettāvatā tathāni abhisambuddho yāthāvato gatoti tathāgatoti ayamattho dassito hoti. Cattāri hi ariyasaccāni tathāni nāma. Yathāha –

仅此如是，所谓完全觉悟者已真实到达，如来之义由此显现。四圣谛即是其中之显相。正如云：

‘‘Cattārimāni , bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? Idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ, anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro.

“四谛，诸比库啊，皆为真实不虚且别无他法。何谓四谛？苦圣谛是如是、非如是及无别差异。”（引《增支部》卷五1090）此即详解。

Apica tathāya gatoti tathāgato, tathaṃ gatoti tathāgato , gatoti ca avagato atīto patto paṭipannoti attho. Idaṃ vuttaṃ hoti – yasmā bhagavā sakalalokaṃ tīraṇapariññāya tathāya aviparītāya gato avagato, tasmā loko tathāgatena abhisambuddhoti tathāgato. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. Lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ aviparītaṃ gato paṭipannoti tathāgatoti. Evaṃ imissā pāḷiyā bhagavato tathāgatabhāvadīpanavasena attho veditabbo.

又以‘真正到达’为‘如来’之义，‘到达’即谓已经彻悟、通达、超过过去、达成修行果位之义。所言此理即为：由于世尊以无上智慧彻见世间，于是被称为如来。因通达及断灭世间起集，谓为如来。因证得世间灭之真实，则为如来。以正道不违逆修行涅槃入灭之道，亦名如来。由此可知，巴利经典中对世尊如来之称谓，皆基于此义而明示。

Iti bhagavā catusaccābhisambodhanavasena attano tathāgatabhāvaṃ pakāsetvā idāni tattha diṭṭhādiabhisambodhivasenapi taṃ dassetuṃ ‘‘yaṃ, bhikkhave’’tiādimāha. Aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 2.4.23) pana ‘‘catūhi saccehi attano buddhabhāvaṃ kathetvā’’tiādi vuttaṃ. Taṃ tathāgatasadda-buddhasaddānaṃ atthato ninnānākaraṇataṃ dassetuṃ vuttaṃ. Tathā ceva hi pāḷi pavattāti. Tattha diṭṭhanti rūpāyatanaṃ. Sutanti saddāyatanaṃ. Mutanti patvā gahetabbato gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanañca. Viññātanti sukhadukkhādidhammārammaṇaṃ. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ. Kassa pana anuvicaritaṃ manasāti? Sadevakassa…pe… sadevamanussāyāti sambandhanīyaṃ. Tattha saha devehīti sadevako, tassa sadevakassa. Sesapadesupi eseva nayo.

是故，世尊借四谛觉悟之义，彰显自体如来之真实本质。今此处亦以观察诸法的觉知示现。其引经云：“诸比库，此理已见。”在《增支部》注疏中亦云：“以四圣谛显现其佛的本质。”此乃揭示世尊名号佛、如来的真正义理，故巴利语说法即为如是。此中视界为色之缘处，听界为声之缘处。嗅界、味界、触界及法界为应受取之界。识知为乐苦及诸法相之显现。所得即是所摄，所摄则有所探求或不求。所探求即有所得及无所得。探查即心之运转及流转。探查主体为谁？是众天众人。此辈连结为一体，其余诸处亦同理相依。

Sadevakavacanena cettha pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇivacanena sāsanassa paccatthikasamaṇabrāhmaṇaggahaṇañceva samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ , sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi devamārabrahmehi saddhiṃ sattaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo.

由天人所说，应当了知者，在此言语中阐明五欲之天及其所摄，依世间守护之诸天言说，则为六欲天及其所摄；凭婆罗门言则为出离身及诸婆罗天所摄；由沙门婆罗门之语，则为与教法相应、为教法所护的沙门婆罗门群，同时涵盖远离恶业与裁除恶业之沙门婆罗门群；由人民言语则指七界众生所摄；由世间人所依之言则仅限人界。以此三种说法，诸天魔梵同在者为七界，人民言语所摄亦为七界，可见此理。

Aparo nayo – sadevakaggahaṇena arūpāvacaradevaloko gahito, samārakavacanena chakāmāvacaradevaloko, sabrahmakavacanena rūpībrahmaloko, sassamaṇabrāhmaṇādivacanena sammutidevehi saha avasesasattaloko gahito. Apicettha sadevakavacanena ukkaṭṭhaparicchedato sabbalokavisayassa bhagavato abhisambuddhabhāve pakāsite yesamevaṃ siyā ‘‘māro nāma mahānubhāvo chakāmāvacarissaro vasavattī, brahmā pana tatopi mahānubhāvataro dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, uttamajjhānasamāpattisukhaṃ paṭisaṃvedeti. Puthū ca samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno mahānubhāvā saṃvijjanti. Ayañca sattakāyo ananto aparimāṇo, kimetesaṃ sabbesaṃyeva visayo anavasesato bhagavatā abhisambuddho’’ti? Tesaṃ vimatiṃ vidhamento bhagavā ‘‘sadevakassa lokassā’’tiādimāha.

另外一义是，凭天人所说为无色界诸天际；凭世间守护语为六欲界诸天际；凭婆罗门言为色界的梵天界；凭沙门婆罗门等言则含诸天、复及人界，皆被摄摄。又若依天人言说而细分，诸界广博无尽，但唯有世尊以无上正觉已彰显此理曰：“魔名为大德者，乃六欲界至尊，梵亦大德者，以十指射光千万轮转，体验最高禅悦；且沙门婆罗门多具神通，天眼天耳，善知他心，俱为大德。其身七倍广大，无边无际，彼此界域不断，是世尊于诸界而成正觉。”如此世尊为解除惑乱而说此。

Porāṇā panāhu – ‘‘sadevakassā’’ti devatāhi saddhiṃ avasesalokaṃ pariyādiyati, ‘‘samārakassā’’ti mārena saddhiṃ avasesalokaṃ, ‘‘sabrahmakassā’’ti brahmehi saddhiṃ avasesalokaṃ. Evaṃ sabbepi tibhavūpage satte tīsu padesu pakkhipitvā puna dvīhi padehi pariyādiyanto ‘‘sassamaṇabrāhmaṇiyā pajāya sadevamanussāyā’’ti āha. Evaṃ pañcahipi padehi khandhattayaparicchinne sabbasatte pariyādiyati.

古今注解云：“由天人们一同言之为天界所摄；由世间守护一同言之为魔界所摄；由婆罗门一同言之为梵天界所摄。”如是，此三界种种类别众生，分于三界地域；又分于两种言语而环绕，谓与沙门婆罗门及人民同在。由五种言语断为五别地段而成界。

Yasmā taṃ tathāgatena abhisambuddhanti iminā idaṃ dasseti – yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa ‘‘nīlaṃ pītaka’’ntiādi rūpārammaṇaṃ cakkhudvāre āpāthaṃ āgacchati, taṃ sabbaṃ ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jāto’’ti tathāgatassa evaṃ abhisambuddhaṃ. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa ‘‘bherisaddo mudiṅgasaddo’’tiādi saddārammaṇaṃ sotadvāre āpāthaṃ āgacchati, ‘‘mūlagandho tacagandho’’tiādi gandhārammaṇaṃ ghānadvāre āpāthamāgacchati, ‘‘mūlaraso khandharaso’’tiādi rasārammaṇaṃ jivhādvāre āpāthamāgacchati , ‘‘kakkhaḷaṃ muduka’’ntiādi pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthamāgacchati , ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbaṃ phusitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ.

因世尊以正觉显现者，所示于氏族无量世界诸仗依此诸天境界中所见蓝黄之色等对境，在眼门显现，有缘斯时，即应知云：“此众生于此刻，于名为色境所现，心生喜乐或忧愁，或居中等境。”皆由世尊以正觉现知。又无数世界诸天中现“虎吼声、象声”等音响，闻于耳门；“木气、土气”等香气闻于鼻门；“根竟味、甘醇味”等味觉来于舌门；“坚硬、软软”等四大触觉感受于身门；皆世尊以正觉现知。

Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhādibhedaṃ dhammārammaṇaṃ manodvāre āpāthamāgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma dhammārammaṇaṃ jānitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ. Evaṃ yaṃ imassa sadevakassa lokassa diṭṭhaṃ sutaṃ mutaṃ viññātaṃ, taṃ tathāgatena adiṭṭhaṃ vā asutaṃ vā amutaṃ vā aviññātaṃ vā natthi. Imassa pana mahājanassa pariyesitvā appattampi atthi, apariyesitvā appattampi atthi, pariyesitvā pattampi atthi, apariyesitvā pattampi atthi. Sabbampi tathāgatassa appattaṃ nāma natthi ñāṇena asacchikataṃ. Tato eva yaṃ aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthamāgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ bhagavā sabbaṃ sabbākārena jānāti passati. Evaṃ jānatā passatā cānena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ? Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 617) nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tatheva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsupi āpāthamāgacchantesu saddādīsu.

又诸天中所现诸受各种乐苦等法，于心门显现时，世尊亦现知曰：“此众生于此际，此名诸法境，心起喜乐或忧愁或中立。”究竟禅慧，无离无不知。谓此诸天众生，无论已闻已见或未见未闻未知，皆无有二。于广大群众搜寻，但所遇皆经世尊智慧断知。由此悉知观照，得成所闻所见所知，分析此色法谓为“小蓝、黄色”等，依多名论分十三类，五十二义，俱不虚妄。此理亦适用于诸音声等诸感受。

Tasmā tathāgatoti vuccatīti yaṃ yathā lokena gataṃ, tassa tatheva gatattā tathāgatoti vuccati. Pāḷiyaṃ pana ‘‘abhisambuddha’’nti vuttaṃ, taṃ tathāgatasaddena samānatthaṃ. Iminā tathādassibhāvato tathāgatoti ayamattho dassito hoti. Vuttañhetaṃ dhammasenāpatinā –

所以称名为“世尊”，是依世间之理，“世尊”即应如是得名。巴利语中称为“正觉者”，与“世尊”义相通。因以如是示现之理，故名为“世尊”。以上所释，乃法军统帅（即佛）所说。

‘‘Na tassa addiṭṭhamidhatthi kiñci,

『不为所见，断然不可执着』，

Atho aviññātamajānitabbaṃ;

或者不可不知、不明了的，

Sabbaṃ abhiññāsi yadatthi neyyaṃ,

一切皆悉皆通晓，那个应舍弃之法，

Tathāgato tena samantacakkhū’’ti. (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 1.121);

如来以普遍慧眼了知此义。」（《大念处经》第156经；《小念处经》摩诃罗叉魔那人问经释85；《巴利注疏·大念处》第1章121节）

Suttantepi vuttaṃ bhagavatā –

世尊于经中亦曾说：

‘‘Yaṃ , bhikkhave, sadevakassa lokassa…pe… sadevamanussāya pajāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24).

『比库们，我知晓，天人之世间......诸人世间所见、所闻、所受、所知、所证、所求、所探、所观，一切我皆了知，完全贯彻，谛知如来所知，且如来不复来世间出入』。（《增支部·尼柯耶》第4卷24节）

Yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhatīti yassañca visākhapuṇṇamarattiyaṃ tathā āgatādiatthena tathāgato bhagavā bodhimaṇḍe aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā uttaritarābhāvato anuttaraṃ sammāsambodhiṃ āsavakkhayañāṇena saddhiṃ sabbaññutaññāṇaṃ adhigacchati. Yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyatīti yassañca visākhapuṇṇamarattiyaṃyeva kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyati. Yaṃ etasmiṃ antareti imāsaṃ dvinnaṃ saupādisesaanupādisesanibbānadhātūnaṃ vemajjhe pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyampi, majjhimabodhiyampi, pacchimabodhiyampi yaṃ suttageyyādippabhedaṃ dhammaṃ bhāsati niddisanavasena, lapati uddhisanavasena, niddisati paṭiniddisanavasena. Sabbaṃ taṃ tatheva hotīti taṃ etthantare desitaṃ sabbaṃ suttageyyādinavaṅgaṃ buddhavacanaṃ atthato byañjanato ca anupavajjaṃ anūnaṃ anadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ…pe… mohamadanimmadanaṃ, natthi tattha vālaggamattampi avakkhalitaṃ, ekamuddikāya lañchitaṃ viya ekanāḷiyā mitaṃ viya ekatulāya tulitaṃ viya ca taṃ tatheva hoti yassatthāya bhāsitaṃ, ekanteneva tassa sādhanato, no aññathā. Tasmā tathaṃ, avitathaṃ, anaññathaṃ. Etena tathāvāditāya tathāgatoti dasseti. Gadaattho ayaṃ gatasaddo dakārassa takāraṃ katvā, tasmā tathaṃ gadatīti tathāgatoti attho. Atha vā āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado yassāti dakārassa takāraṃ katvā tathāgatoti evamettha padasiddhi veditabbā.

比库们，若夜晚时分，如来已成无上正觉，且于维萨迦满月夜，以到来之意，于菩提树下、不败树干旁端坐，镇压三恶魔于其间，故因无所超越，遂以无上正觉，及断除污染之智通，证得了了的无漏全知。又于维萨迦满月夜，亦于拘尸那城的白树园、双馆室之间，证得无余涅槃。所谓此中之『间』，指这二种有余与无余之涅槃法门之间，约四十五年期间，于初住菩提、中住菩提、后住菩提间，宣说经文所别的法义，或明或暗，或断或续，或显或隐。其所宣说者，皆如实不虚。此间所说，即为经文与品类，谓之佛陀所说语，内容完备，涵摄一切，断迷惑，令生欲灭，断愚痴及种种染爱，无一差错，未有残缺。譬如以一小印记标识划定，细丝量度，确切对应其意，专一而成，自无他义。因此，于此种种，故曰『如是』，非假非他，依此以示如来身份。此话声喻即以开口之字母发声，故曰如是；如是即为『如来』之义。或谓此为开口，言即智慧之义。又言不反者，即开音后不反转，故以发音辨识如来。

Yathāvādī tathākārīti ye dhamme bhagavā ‘‘ime dhammā akusalā sāvajjā viññugarahitā samattā samādinnā ahitāya dukkhāya saṃvattantī’’ti paresaṃ dhammaṃ desento vadati, te dhamme ekanteneva sayaṃ pahāsi. Ye pana dhamme bhagavā ‘‘ime dhammā kusalā anavajjā viññuppasatthā samattā samādinnā hitāya sukhāya saṃvattantī’’ti vadati, te dhamme ekanteneva sayaṃ upasampajja vihāsi. Tasmā yathāvādī bhagavā, tathākārīti veditabbo. Yathākārī tathāvādīti sammadeva sīlādiparipūraṇavasena sammā paṭipanno sayaṃ yathākārī bhagavā, tatheva dhammadesanāya paresaṃ tattha patiṭṭhāpanavasena tathāvādī. Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā. Tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathā vācā, kāyopi tathā gato pavatto. Yathā ca kāyo, vācāpi tathā gatā pavattāti attho.

所谓合说与应说，是指世尊讲述法义时，言诸法为“不善之法，粗重缠绕，昏沉堕落，导致苦难”的时段，属于舍弃诸法；而当世尊讲诸法为“善法、无过患、引导清净、皆能成就安乐”时，即自身安住于这些法门。是以称为合说与应说。合说与应说，是指世尊依行为清净道德圆满，正行正作，所现之法，建立他人正信故名。世尊言语日合于其身，身亦与言相随。故合说者即应说，应说者合说，如是成就。世尊言语与身相应，故言语行身同行。

Abhibhū anabhibhūtoti upari bhavaggaṃ heṭṭhā avīcinirayaṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu bhagavā sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi vimuttiñāṇadassanenapi, na tassa tulā vā pamāṇaṃ vā atthi, asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo atulo appameyyo anuttaro dhammarājā devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā. Tato eva sayaṃ na kenaci abhibhūtoti anabhibhūto. Aññadatthūti ekaṃsatthe nipāto. Yañhi kiñci neyyaṃ nāma, sabbaṃ taṃ hatthatale āmalakaṃ viya passatīti daso. Aviparītaṃ āsayādiavabodhena hitūpasaṃhārādinā ca satte, bhāvaññathattūpanayavasena saṅkhāre sabbākārena suciṇṇavasitāya samāpattiyo cittañca vase vattetīti vasavattī. Ettāvatā abhibhavanaṭṭhena bhagavā attano tathāgatabhāvaṃ dasseti.

所谓主宰与非主宰，上句所示；下句描绘地狱深处，终极痛苦之境。然世尊遍行无量各界，摄受一切众生，以戒定慧及解脱智见，自由自在，无所匹敌，无量无边，无可比拟，无敌无敌者，无量功德之法王；诸天龙神梵王，皆敬其上。由此故世尊无人可胜、无人胜世尊。所谓他义言者，只是专一集注一句。譬如见地上诸果，遍皆显露。依非逆转之识见，方便摄受，俗世所有行相全具，心意安住不移者，谓之驾御者。大致上由主宰功德，世尊显示自身如来真实法相。

Tatrevaṃ padasiddhi veditabbā – agado viya agado. Ko panesa? Desanāvilāso ceva puññussayo ca. Teneva hesa mahānubhāvo bhisakko viya dibbāgadena sappe, sabbe parappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto desanāvilāso ceva puññussayo ca agado assāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Tena vuttaṃ ‘‘sadevake, bhikkhave, loke…pe… vasavattī, tasmā tathāgatoti vuccatī’’ti.

此处应知“开口”字母，亦如“开口”般明了。此为何故？因法之展转，善根积聚。依此故世尊如大药师，具备卓越神通力，摄服诸天龙鬼四天下一切众生。由此广大之摄世力，智慧利益及善根积集，阶位殊胜，故称为如来。故世尊言：“诸比库！如来是世间之主宰，故号如来。”

Gāthāsu sabbalokaṃ abhiññāyāti tedhātukalokasannivāsaṃ jānitvā. Sabbaloke yathātathanti tasmiṃ tedhātukalokasannivāse yaṃkiñci neyyaṃ, taṃ sabbaṃ yathātathaṃ aviparītaṃ jānitvā. Sabbalokavisaṃyuttoti catunnaṃ yogānaṃ anavasesappahānena sabbenapi lokena visaṃyutto vippamutto. Anūpayoti sabbasmimpi loke taṇhādiṭṭhiupayehi anūpayo tehi upayehi virahito.

诗句谓一切世间悉皆通达，知悉此世间众多界相成就之理事。此世间究竟实如其所是，无有违背。所谓世间之不和合者，是缘四结不可舍之苦难，遍布全世间，故缘起相续，一切已尽解脱。所谓不相违者，即一切众生于断灭之法，依因缘相续，心意摄持而住，谓之世间之王者。以此充足之知识智，世尊显现如来真正境界。

Sabbābhibhūti rūpādīni sabbārammaṇāni, sabbaṃ saṅkhāragataṃ, sabbepi māre abhibhavitvā ṭhito. Dhīroti dhitisampanno. Sabbaganthappamocanoti sabbe abhijjhākāyaganthādike mocetvā ṭhito veneyyasantānepi attano desanāvilāsena tesaṃ pamocanato sabbaganthappamocano. Phuṭṭhāssāti phuṭṭhā assa. Karaṇatthe idaṃ sāmivacanaṃ, phuṭṭhā anenāti attho. Paramā santīti nibbānaṃ. Tañhi tena ñāṇaphusanena phuṭṭhaṃ. Tenevāha ‘‘nibbānaṃ akutobhaya’’nti. Atha vā paramā santīti uttamā santi. Katarā sāti? Nibbānaṃ. Yasmā pana nibbāne kutoci bhayaṃ natthi, tasmā taṃ akutobhayanti vuccati.

此处应用字母发音辨识——如开口，即开口字母。何谓开口？谓言语妙趣与福德聚集。由是诸众生皆承法教之利，世尊如药师以神通摄服众生。诸法皆由世尊所敷演故，谓之如来。此法中所称极安静者，即谓涅槃。涅槃称其为无恐怖之处，因彼处绝无一切怖畏，故言无恐怖。

Anīghoti niddukkho. Sabbakammakkhayaṃ pattoti sabbesaṃ kammānaṃ khayaṃ pariyosānaṃ accantābhāvaṃ patto. Vimutto upadhisaṅkhayeti upadhisaṅkhayasaṅkhāte nibbāne tadārammaṇāya phalavimuttiyā vimutto. Esa soti eso so. Sīho anuttaroti parissayānaṃ sahanaṭṭhena, kilesānaṃ hananaṭṭhena ca, tathāgato anuttaro sīho nāma. Brahmanti seṭṭhaṃ. Cakkanti dhammacakkaṃ. Pavattayīti tiparivaṭṭaṃ dvādasākāraṃ pavattesi.

不苦，非痛恼。获得一切业的灭尽，是一切业灭尽、终极消失的实现。解脱者谓之断灭，即断灭有余行之涅槃，是以此为所证得之果报的解脱。此即是彼，此即是彼。狮子不可比拟，能忍辱，能断染污，亦如来名为无上狮子。梵天称之为最尊。佛轮谓之法轮。转动，转动，转者十二因缘，佛乃转动之主。

Itīti evaṃ tathāgatassa guṇe jānitvā. Saṅgammāti samāgantvā. Taṃnamassantīti taṃ tathāgataṃ te saraṇaṃ gatā devamanussā namassanti. Mahantehi sīlādiguṇehi samannāgatattā mahantaṃ, catuvesārajjayogena vītasāradaṃ. Idāni yaṃ vadantā te namassanti, taṃ dassetuṃ dantotiādi vuttaṃ. Taṃ uttānatthameva.

如此，知晓如来之德行。并集齐者谓之会合。恭敬如来，天人众生皆往依止，顶礼如来。具足伟大的戒等德行，具足广大的四无量心，除却内障。如今所言者即是顶礼。为令显现此义，故诸教法如是说。此为弘扬教义的正当缘由。

Iti imasmiṃ catukkanipāte chaṭṭhe sattame ca sutte vaṭṭaṃ kathitaṃ, paṭhamadutiyatatiyadvādasamaterasamesu vivaṭṭaṃ kathitaṃ, sesesu vaṭṭavivaṭṭaṃ kathitanti veditabbaṃ.

此乃知晓，在此四部聚集，第六、第七经中，曾说教法流转，初、中、后十二部及十三部经中论述流转，余部经中亦有流转之说。

Terasamasuttavaṇṇanā niṭṭhitā. · 第十三经注释完毕。

Iti paramatthadīpaniyā · 如是，在《胜义灯》中，

Khuddakanikāya-aṭṭhakathāya · 在《小部注释》中，

Itivuttakassa catukkanipātavaṇṇanā niṭṭhitā. · 《如是语》四集的注释完毕。

Nigamanakathā结语

Ettāvatā ca –

『Ettāvatā ca』者，意为“即此程度，以上此界”或“止于此处”等含义，常用于引出或结束一定范围的说明。

Dhammissarena jagato, dhammālokavidhāyinā;

以法火燃烧世间，由法光导引世间，

Dhammānaṃ bodhaneyyānaṃ, jānatā desanāvidhiṃ.

为能觉知法的众生，知晓演讲之法门者也。

Taṃ taṃ nidānamāgamma, sabbalokahitesinā;

承依因缘，具足一切利乐众生者，

Ekakādippabhedena, desitāni mahesinā.

由首位诸尊大神，分别而宣说，

Dasuttarasataṃ dve ca, suttāni itivuttakaṃ;

自十上百二，所载经数，称为『如是说』，

Itivuttappabhedena, saṅgāyiṃsu mahesayo.

依此如是说之分别，诸尊熟集而编纂，

Chaḷabhiññā vasippattā, pabhinnapaṭisambhidā;

具足六通神通，分别多样，

Yaṃ taṃ sāsanadhorayhā, dhammasaṅgāhakā pure.

是诸昔日持守法典，护持教法者所传。

Tassa atthaṃ pakāsetuṃ, porāṇaṭṭhakathānayaṃ;

为阐明其义，依循古老的注释书；

Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā.

以其为依据，我始于此义之说明。

Sā tattha paramatthānaṃ, suttantesu yathārahaṃ;

其中含有最高的旨趣，恰如经藏正当之处；

Pakāsanā paramattha-dīpanī nāma nāmato.

此释义名为『说明最高义之灯』。

Sampattā pariniṭṭhānaṃ, anākulavinicchayā;

已成就完善结束，辨析清晰无疑；

Aṭṭhattiṃsappamāṇāya, pāḷiyā bhāṇavārato.

共有三十八章，俱以巴利文述之。

Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;

如是，由于我所达成的此等造作，

Puññaṃ tassānubhāvena, lokanāthassa sāsanaṃ.

因其功德的感应，为世尊的教法所成就。

Ogāhetvā visuddhāya, sīlādipaṭipattiyā;

弃除染污清净无染，谨守戒律等持行，

Sabbepi pāṇino hontu, vimuttirasabhāgino.

使所有众生皆得解脱，成为解脱者的同伴。

Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;

愿正自觉者的教法长久住于世间，

Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.

愿所有众生常怀恭敬，恒行于其中。

Sammā vassatu kālena, devopi jagatippati;

应当正时而住，诸天亦为世间主宰；

Saddhammanirato lokaṃ, dhammeneva pasāsatūti.

热心于正法者，则以法摄化世间。

Iti badaratitthavihāravāsinā ācariyadhammapālena katā · 以上为住于枣渡寺的法护老师所作。

Itivuttakassa aṭṭhakathā niṭṭhitā. · 《如是语》的注疏终了。