3. Mahāvaggo · 3. 大品义注
3. Mahāvaggo三、大品
1. Pabbajjāsuttavaṇṇanā一、《出家经》注释
§408
408.Pabbajjaṃkittayissāmīti pabbajjāsuttaṃ. Kā uppatti? Bhagavati kira sāvatthiyaṃ viharante āyasmato ānandassa parivitakko udapādi – ‘‘sāriputtādīnaṃ mahāsāvakānaṃ pabbajjā kittitā, taṃ bhikkhū ca upāsakā ca jānanti. Bhagavato pana akittitā, yaṃnūnāhaṃ kitteyya’’nti. So jetavanavihāre āsane nisīditvā cittabījaniṃ gahetvā bhikkhūnaṃ bhagavato pabbajjaṃ kittento imaṃ suttamabhāsi.
408. 『出家宣说』经。何以缘起？据闻世尊住于舍卫城时，长老阿难侍立左右，生起念头——「如沙利呵等诸大弟子，其出家事已皆相传闻，既为比库及居士所知。惟世尊本人未曾传闻，我若加以宣说如何？」于是彼于鹫峰林精舍端坐入定，怀持恭敬心，向诸比库宣说世尊出家事由，成此经文。
Tattha yasmā pabbajjaṃ kittentena yathā pabbaji, taṃ kittetabbaṃ. Yathā ca pabbaji, taṃ kittentena yathā vīmaṃsamāno pabbajjaṃ rocesi, taṃ kittetabbaṃ. Tasmā ‘‘pabbajjaṃ kittayissāmī’’ti vatvā ‘‘yathā pabbajī’’tiādimāha. Cakkhumāti pañcahi cakkhūhi cakkhumā cakkhusampannoti attho. Sesamādigāthāya uttānameva.
由此可知，因出家事已被宣说，应当如法宣说。宣说之法，亦应如出家者自己观思审察该出家之法般，详加宣说。因此发出「我当宣说出家事」及「如出家者般」诸语。谓“聪明者”即为具五种眼目、通达慧眼者。其余诸歌亦同步解释此意。
§409
409. Idāni ‘‘yathā vīmaṃsamāno’’ti tamatthaṃ pakāsento āha ‘‘sambādhoya’’nti. Tattha sambādhoti puttadārādisampīḷanena kilesasampīḷanena ca kusalakiriyāya okāsarahito. Rajassāyatananti kambojādayo viya assādīnaṃ, rāgādirajassa uppattideso. Abbhokāsoti vuttasambādhapaṭipakkhabhāvena ākāso viya vivaṭā. Iti disvāna pabbajīti iti gharāvāsapabbajjāsu byādhijarāmaraṇehi suṭṭhutaraṃ codiyamānahadayo ādīnavamānisaṃsañca vīmaṃsitvā, mahābhinikkhamanaṃ nikkhamitvā , anomānadītīre khaggena kese chinditvā, tāvadeva ca dvaṅgulamattasaṇṭhitasamaṇasāruppakesamassu hutvā ghaṭikārena brahmunā upanīte aṭṭha parikkhāre gahetvā ‘‘evaṃ nivāsetabbaṃ pārupitabba’’nti kenaci ananusiṭṭho anekajātisahassapavattitena attano pabbajjāciṇṇeneva sikkhāpiyamāno pabbaji. Ekaṃ kāsāvaṃ nivāsetvā ekaṃ uttarāsaṅgaṃ karitvā ekaṃ cīvaraṃ khandhe karitvā mattikāpattaṃ aṃse ālaggetvā pabbajitavesaṃ adhiṭṭhāsīti vuttaṃ hoti. Sesamettha uttānameva.
409. 此后，当释「如观思审察」语意，称为“Sambādha”。此语义含义为：由儿女及他缘烦恼所缠缚，且被染污之烦恼，尚缺乏善业之所安住。所谓恶欲之所生，是如迦摩族等地之污垢贫瘠之地。所谓清空，则如广阔无碍之蓝空。以此观照，故名出家。所谓家居出家，即于疾病、老死诸难更胜之处慎重起念，减轻内心惧畏，观其不足，放弃强大离欲，出发舍身。往安陀山岸边，剪断如鹫之羽毛。脱去流水般长发，戴上缸器净衣，随梵梵天执八种器具。谓有人未曾勤勤劳劳、多生世经历，亲证自身出家法义，便受教令出家。置一衫黄染袈裟，披上上衣，折叠三衣，携带瓦片，端坐出家威仪，不退转。此经文叙述完备。
§410
410. Evaṃ bhagavato pabbajjaṃ kittetvā tato paraṃ pabbajitapaṭipattiṃ anomānadītīraṃ hitvā padhānāya gamanañca pakāsetuṃ ‘‘pabbajitvāna kāyenā’’tiādiṃ sabbamabhāsi. Tattha kāyena pāpakammaṃ vivajjayīti tividhaṃ kāyaduccaritaṃ vajjesi. Vacīduccaritanti catubbidhaṃ vacīduccaritaṃ. Ājīvaṃ parisodhayīti micchājīvaṃ hitvā sammājīvameva pavattayi.
410. 如此宣说世尊出家事后，乃至出家修行往安陀山岸，更为详说其精进之行。其中述及「出家后于身」诸语。谓断除身恶行为，有三种。断除口恶行为，有四种。净除业缘，放弃邪命，修习正命。诸法周备陈说。
§411
411. Evaṃ ājīvaṭṭhamakasīlaṃ sodhetvā anomānadītīrato tiṃsayojanappamāṇaṃ sattāhena agamā rājagahaṃ buddho. Tattha kiñcāpi yadā rājagahaṃ agamāsi, tadā buddho na hoti, tathāpi buddhassa pubbacariyāti katvā evaṃ vattuṃ labbhati – ‘‘idha rājā jāto, idha rajjaṃ aggahesī’’tiādi lokiyavohāravacanaṃ viya. Magadhānanti magadhānaṃ janapadassa nagaranti vuttaṃ hoti. Giribbajanti idampi tassa nāmaṃ. Tañhi paṇḍavagijjhakūṭavebhāraisigilivepullanāmakānaṃ pañcannaṃ girīnaṃ majjhe vajo viya ṭhitaṃ, tasmā ‘‘giribbaja’’nti vuccati. Piṇḍāya abhihāresīti bhikkhatthāya tasmiṃ nagare cari. So kira nagaradvāre ṭhatvā cintesi – ‘‘sacāhaṃ rañño bimbisārassa attano āgamanaṃ nivedeyyaṃ, ‘suddhodanassa putto siddhattho nāma kumāro āgato’ti bahumpi me paccayaṃ abhihareyya. Na kho pana me taṃ patirūpaṃ pabbajitassa ārocetvā paccayagahaṇaṃ, handāhaṃ piṇḍāya carāmī’’ti devadattiyaṃ paṃsukūlacīvaraṃ pārupitvā mattikāpattaṃ gahetvā pācīnadvārena nagaraṃ pavisitvā anugharaṃ piṇḍāya acari. Tenāha āyasmā ānando – ‘‘piṇḍāya abhihāresī’’ti. Ākiṇṇavaralakkhaṇoti sarīre ākiritvā viya ṭhapitavaralakkhaṇo vipulavaralakkhaṇo vā. Vipulampi hi ‘‘ākiṇṇa’’nti vuccati. Yathāha – ‘‘ākiṇṇaluddo puriso, dhāticelaṃva makkhito’’ti (jā. 1.6.118; 1.9.106). Vipulaluddoti attho.
411. 如此断恶修善，修清净戒，于往安陀山岸之地，断除三十由旬路，七日之后到王舍，乃成佛道。言当时往王舍时，佛未成佛，然佛之前行，已被称赞有如「此处生王，彼处为国主」等世间通俗言语。所谓摩揭陀，是其国之名号。所谓山城，是指其住处。置于五山中之中央山、如坚铁岭般稳固，故称“山城生地”。于其城中托钵乞食。彼于城门处伫立，思虑良久，言：「我当向宾比萨拉王呈报自己到来，言‘纯陀达那之子，名悉达多太子已至。’倘若反复被拒，不如乞食为生。」着尘衣，携瓦片，入市乞食。长老阿难言：“以乞食示己。”所谓体表之标记为肌肤布满纹路或体表有广泛印痕。其广泛印痕亦称为“布满痕迹”，如经中所喻：“满布纹路者，犹如粪臭满布者。”
§412
412.Tamaddasāti tato kira purimāni satta divasāni nagare nakkhattaṃ ghositaṃ ahosi. Taṃ divasaṃ pana ‘‘nakkhattaṃ vītivattaṃ, kammantā payojetabbā’’ti bheri cari. Atha mahājano rājaṅgaṇe sannipati. Rājāpi ‘‘kammantaṃ saṃvidahissāmī’’ti sīhapañjaraṃ vivaritvā balakāyaṃ passanto taṃ piṇḍāya abhihārentaṃ mahāsattaṃ addasa. Tenāha āyasmā ānando – ‘‘tamaddasā bimbisāro, pāsādasmiṃ patiṭṭhito’’ti. Imamatthaṃ abhāsathāti imaṃ atthaṃ amaccānaṃ abhāsi.
412. 于是城中连续七日，夜晚星辰景象显现。其夜即有鼓声响起，谓之“星辰消逝，当作功业。”次乃众大人民会集于王宫内。国王开狮子牢笼，示强兵，目睹乞食者众多。长老阿难言：“昔日宾比萨拉王，安稳宫殿中，有此情境。”此意乃向不信之人陈述。
§413
413. Idāni taṃ tesaṃ amaccānaṃ bhāsitamatthaṃ dassento āha – ‘‘imaṃ bhonto’’ti. Tattha imanti so rājā bodhisattaṃ dasseti, bhontoti amacce ālapati. Nisāmethāti passatha. Abhirūpoti dassanīyaṅgapaccaṅgo. Brahmāti ārohapariṇāhasampanno. Sucīti parisuddhachavivaṇṇo. Caraṇenāti gamanena.
现在向这几位贵族长者所论述的话义，如是说——「此为佛陀。」此处“此”为指示王者是菩萨时代，称为“世尊”；“佛陀”为尊称。言“世尊”者，即对长者称之。言“寂然端正”，当观之也。言“神圣梵行圆满”，“梵”为广义指高贵超越之境。言“清净光明”，如洁净之色。言“足下”，谓行迹也。
§414-5
414-5.Nīcakulāmivāti nīcakulā iva pabbajito na hotīti attho. Makāro padasandhikaro. Kuhiṃ bhikkhu gamissatīti ayaṃ bhikkhu kuhiṃ gamissati, ajja kattha vasissatīti jānituṃ rājadūtā sīghaṃ gacchantu. Dassanakāmā hi mayaṃ assāti iminā adhippāyena āha. Guttadvāro okkhittacakkhutāya, susaṃvuto satiyā. Guttadvāro vā satiyā, susaṃvuto pāsādikena saṅghāṭicīvaradhāraṇena.
云“如卑微家族一般”，意谓非出自贵族家族的出家者。云“马蹄声”，意指步履声。言“比库将往何处行？”此是侍者想知今日该比库将往何处和将住何处，故王的使者应速往探问。云“因观此愿”，谓我等因欲见佛而言。云“门紧闭，目已疾视”，谓门虽闭但目光锐利，观察敏勤。云“门因念念相续，持守端正衣缦”，谓门虽闭但守持庄严衣服如实行戒律者。
§416
416.Khippaṃ pattaṃ apūresīti sampajānattā patissatattā ca adhikaṃ agaṇhanto ‘‘alaṃ ettāvatā’’ti ajjhāsayapūraṇena khippaṃ pattaṃ apūresi. Munīti monatthāya paṭipannattā appattamunibhāvopi muniicceva vutto, lokavohārena vā. Lokiyā hi amonasampattampi pabbajitaṃ ‘‘munī’’ti bhaṇanti. Paṇḍavaṃ abhihāresīti taṃ pabbataṃ abhiruhi. So kira manusse pucchi ‘‘imasmiṃ nagare pabbajitā kattha vasantī’’ti. Athassa te ‘‘paṇḍavassa upari puratthābhimukhapabbhāre’’ti ārocesuṃ. Tasmā tameva paṇḍavaṃ abhihāresi ‘‘ettha vāso bhavissatī’’ti evaṃ cintetvā.
云“迅速行送，请勿让船满员”，责令迅速行事之意。谓修行人应瞻修寂静之意，虽称“修行人”，但是真修者才是“修行人”，亦有俗人冒用之。云“登山”，意指登上高峰。有人问“此城中出家者今何所住？”遂告之“在圣峰之上，面向东方”，故若有问则答“居于彼处”。
§419-23
419-23.Byagghusabhova sīhova girigabbhareti giriguhāyaṃ byaggho viya usabho viya sīho viya ca nisinnoti attho. Ete hi tayo seṭṭhā vigatabhayabheravā girigabbhare nisīdanti, tasmā evaṃ upamaṃ akāsi. Bhaddayānenāti hatthiassarathasivikādinā uttamayānena. Sayānabhūmiṃ yāyitvāti yāvatikā bhūmi hatthiassādinā yānena sakkā gantuṃ, taṃ gantvā. Āsajjāti patvā, samīpamassa gantvāti attho. Upāvisīti nisīdi. Yuvāti yobbanasampanno. Daharoti jātiyā taruṇo. Paṭhamuppattiko susūti tadubhayavisesanameva. Yuvā susūti atiyobbano. Paṭhamuppattikoti paṭhameneva yobbanavesena uṭṭhito. Daharo cāsīti sati ca daharatte susu bālako viya khāyasīti.
云“如虎、狮子、野牛般居山洞者”，意谓三者皆为山中最胜勇猛，安坐无畏之义。因以此作比喻。云“优良车辆”，指大象、战车等高级交通工具。云“行至卧地”，谓用车辆可达休憩之所。云“临近”，谓将近之意。云“坐”，谓宁静地端坐。云“青年”，谓盛年之意。云“少年”，谓年少之意。云“初生者”，谓刚成年或初到盛年。谓“正青年”可称过盛年。云“称少年”，谓年纪轻如弱者。以上分别说明年龄称谓，及对青年儿童之比拟。
§424-5
424-5.Anīkagganti balakāyaṃ senāmukhaṃ. Dadāmi bhoge bhuñjassūti ettha ‘‘ahaṃ te aṅgamagadhesu yāvicchasi, tāva dadāmi bhoge. Taṃ tvaṃ sobhayanto anīkaggaṃ nāgasaṅghapurakkhato bhuñjassū’’ti evaṃ sambandho veditabbo. Ujuṃ janapado rājāti ‘‘dadāmi bhoge bhuñjassu, jātiṃ akkhāhi pucchito’’ti evaṃ kira vutto mahāpuriso cintesi – ‘‘sace ahaṃ rajjena atthiko assaṃ, cātumahārājikādayopi maṃ attano attano rajjena nimanteyyuṃ, gehe ṭhito eva vā cakkavattirajjaṃ kāreyyaṃ. Ayaṃ pana rājā ajānanto evamāha – ‘handāhaṃ, taṃ jānāpemī’’’ti bāhaṃ uccāretvā attano āgatadisābhāgaṃ niddisanto ‘‘ujuṃ janapado rājā’’tiādimāha. Tattha himavantassapassatoti bhaṇanto sassasampattivekallābhāvaṃ dasseti. Himavantañhi nissāya pāsāṇavivarasambhavā mahāsālāpi pañcahi vuddhīhi vaḍḍhanti, kimaṅgaṃ pana khette vuttāni sassāni. Dhanavīriyena sampannoti bhaṇanto sattahi ratanehi avekallattaṃ, pararājūhi atakkanīyaṃ vīrapurisādhiṭṭhitabhāvañcassa dasseti. Kosalesu niketinoti bhaṇanto navakarājabhāvaṃ paṭikkhipati. Navakarājā hi niketīti na vuccati. Yassa pana ādikālato pabhuti anvayavasena so eva janapado nivāso, so niketīti vuccati. Tathārūpo ca rājā suddhodano, yaṃ sandhāyāha ‘‘kosalesu niketino’’ti. Tena anvayāgatampi bhogasampattiṃ dīpeti.
云“重兵在前”的意思。谓“我当赐你粮食必可享用”，此处示意：“我将赐尔粮食，但你当美化军队，未接受给予。”谓此关系令人明白。云“直辖国王”，意谓“若我是国王，四大国王也应向我朝贡，或在宫中主政亦或立为帝王。”谓此王无知而言“愿我知之”从容言语，展现自己所至方位，称“直辖国王”等语。论述此处，讲述因喜乐丰盛无忧，说明依傍喜马拉雅山，巨石众多，生大殿，五老者增长，农地水利良好，乃至财富雄厚，用七宝缀饰丰盛，不逊色他国王及英雄王者。谓“寇乱之地”谓“新王之意”不应称“寇乱”，因其王朝自古依正续传，系国土居所，谓王如纯正之王为“寇乱王”者为不当。谓毗舍离境内国土事宜，用此语具重要意义以明白。
§426
426. Ettāvatā attano bhogasampattiṃ dīpetvā ‘‘ādiccā nāma gottena, sākiyā nāma jātiyā’’ti iminā jātisampattiñca ācikkhitvā yaṃ vuttaṃ raññā ‘‘dadāmi bhoge bhuñjassū’’ti, taṃ paṭikkhipanto āha – ‘‘tamhā kulā pabbajitomhi, na kāme abhipatthaya’’nti. Yadi hi ahaṃ kāme abhipatthayeyyaṃ, na īdisaṃ dhanavīriyasampannaṃ dvāsītisahassavīrapurisasamākulaṃ kulaṃ chaḍḍetvā pabbajeyyanti ayaṃ kirettha adhippāyo.
谓盛大财宝布施后，自称出身世家，即萨伽族，已标明世家背景。对王所说“赐我享用”，而反驳曰“出家者非为欲乐”。谓“若我有所欲乐，则不弃舍由财富雄厚众多英雄国民的家族而出家，此乃阐述出家真义”。
§427
427. Evaṃ rañño vacanaṃ paṭikkhipitvā tato paraṃ attano pabbajjāhetuṃ dassento āha – ‘‘kāmesvādīnavaṃ disvā, nekkhammaṃ daṭṭhu khemato’’ti. Etaṃ ‘‘pabbajitomhī’’ti iminā sambandhitabbaṃ. Tattha daṭṭhūti disvā . Sesamettha ito purimagāthāsu ca yaṃ yaṃ na vicāritaṃ, taṃ taṃ sabbaṃ uttānatthattā eva na vicāritanti veditabbaṃ. Evaṃ attano pabbajjāhetuṃ vatvā padhānatthāya gantukāmo rājānaṃ āmantento āha – ‘‘padhānāya gamissāmi, ettha me rañjatī mano’’ti. Tassattho – yasmāhaṃ, mahārāja, nekkhammaṃ daṭṭhu khemato pabbajito, tasmā taṃ paramatthanekkhammaṃ nibbānāmataṃ sabbadhammānaṃ aggaṭṭhena padhānaṃ patthento padhānatthāya gamissāmi, ettha me padhāne rañjati mano, na kāmesūti. Evaṃ vutte kira rājā bodhisattaṃ āha – ‘‘pubbeva metaṃ, bhante, sutaṃ ‘suddhodanarañño kira putto siddhatthakumāro cattāri pubbanimittāni disvā pabbajitvā buddho bhavissatī’ti, sohaṃ, bhante, tumhākaṃ adhimuttiṃ disvā evaṃpasanno ‘addhā buddhattaṃ pāpuṇissathā’ti. Sādhu, bhante, buddhattaṃ patvā paṭhamaṃ mama vijitaṃ okkameyyāthā’’ti.
427. 如此，舍弃国王的言语之后，世尊乃示现他自身出家的因缘，言道：“见欲界之新生，已见出离之安乐。”此处“出家者”当以此理相应而说。其中“见”者，即“观察”也。此处余未论及前文所未详述者，皆当知为显著意趣而非无考察。自述出家因缘后，为着主要目的欲往某处，向国王请假言：“我将去往彼处，我心为之欢喜。”对此，世尊答曰：“大王，我既见出离之安乐而出家，故今当往至最高之出离，即涅槃，是诸法之最上安乐，专志于彼，我心于彼处欢喜，不于欲界。”如是说毕，王者谓菩萨曰：“前闻世尊言，淨舍达那王子悉达多，见四种前行迹象而出家，将成佛者。今见尊意，欣然信乐，谓必得佛道。善哉，我亦欲得佛道，愿先克此难。”
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注·胜义光明》
Suttanipāta-aṭṭhakathāya pabbajjāsuttavaṇṇanā niṭṭhitā. · 《经集注》中《出家经》的注释终了。
2. Padhānasuttavaṇṇanā二、《精勤经》注释
§428
428.Taṃmaṃ padhānapahitattanti padhānasuttaṃ. Kā uppatti? ‘‘Padhānāya gamissāmi, ettha me rañjatī mano’’ti āyasmā ānando pabbajjāsuttaṃ niṭṭhāpesi. Bhagavā gandhakuṭiyaṃ nisinno cintesi – ‘‘mayā chabbassāni padhānaṃ patthayamānena dukkarakārikā katā, taṃ ajja bhikkhūnaṃ kathessāmī’’ti. Atha gandhakuṭito nikkhamitvā buddhāsane nisinno ‘‘taṃ maṃ padhānapahitatta’’nti ārabhitvā imaṃ suttamabhāsi.
428. 此文谓“专志安住”，乃“专注经”。其起由何？即“我将去往彼处，我心为之欢喜”是长老阿难声明出家经义。世尊坐于香阁思惟道：“我六十余年专志修习，曾作诸苦修，今当为众比库而说此。”于是起座，入佛所坐，启言称：“此为我专志安住。”
Tattha taṃ manti dvīhipi vacanehi attānameva niddisati. Padhānapahitattanti nibbānatthāya pesitacittaṃ pariccattaattabhāvaṃ vā. Nadiṃ nerañjaraṃ patīti lakkhaṇaṃ niddisati. Lakkhaṇañhi padhānapahitattāya nerañjarā nadī. Teneva cettha upayogavacanaṃ. Ayaṃ panattho ‘‘nadiyā nerañjarāyā’’ti, nerañjarāya tīreti vuttaṃ hoti. Viparakkammāti atīva parakkamitvā. Jhāyantanti appāṇakajjhānamanuyuñjantaṃ . Yogakkhemassa pattiyāti catūhi yogehi khemassa nibbānassa adhigamatthaṃ.
此处，语中的“我”自显矣。所谓“专志安住”，即为涅槃义，意含心已专注清净。此譬如“河宁惹罗”，乃标志也。此标志者，即为“专志安住”之名河曰宁惹罗。此语中用法乃对应于此。所谓宁惹罗即彼河名，为“极度流越”也。称“禅修者”者，谓行无间断入出息禅定。所谓与禅者得到四种和合者，即为得安乐涅槃之义。
§429
429.Namucīti māro. So hi attano visayā nikkhamitukāme devamanusse na muñcati, antarāyaṃ nesaṃ karoti, tasmā ‘‘namucī’’ti vuccati. Karuṇaṃ vācanti anuddayāyuttaṃ vācaṃ. Bhāsamāno upāgamīti idaṃ uttānameva. Kasmā pana upāgato? Mahāpuriso kira ekadivasaṃ cintesi – ‘‘sabbadā āhāraṃ pariyesamāno jīvite sāpekkho hoti, na ca sakkā jīvite sāpekkhena amataṃ adhigantu’’nti . Tato āhārupacchedāya paṭipajji, tena kiso dubbaṇṇo ca ahosi. Atha māro ‘‘ayaṃ sambodhāya maggo hoti, na hotīti ajānanto atighoraṃ tapaṃ karoti, kadāci mama visayaṃ atikkameyyā’’ti bhīto ‘‘idañcidañca vatvā vāressāmī’’ti āgato. Tenevāha – ‘‘kiso tvamasi dubbaṇṇo, santike maraṇaṃ tavā’’ti.
429. “Namucī”意为魔。此魔因欲离自身境界而不舍离，故扰乱天人、人间，作障碍故称“Namucī”。谓“悲语”为促使动摇破坏之言，谓“言说接近”为呼唤命名。为何称为“上升”？盖大士一日思维曰：“常寻饮食而生者，生命苦也，无法以此生得不死。”于是断食苦修，致形体枯瘦憔悴。魔即恐怖，谓非佛道途，因不悟得，致执极严酷苦行，惧道未至，企图阻止，谓曰：“此处此物，我且暂留以度时。”遂言：“你皈依的甚是憔悴，近死矣。”
§430
430. Evañca pana vatvā athassa maraṇasantikabhāvaṃ sāvento āha – ‘‘sahassabhāgo maraṇassa, ekaṃso tava jīvita’’nti. Tassattho – sahassaṃ bhāgānaṃ assāti sahassabhāgo. Ko so ? Maraṇassa paccayoti pāṭhaseso. Eko aṃsoti ekaṃso. Idaṃ vuttaṃ hoti – ayaṃ appāṇakajjhānādisahassabhāgo tava maraṇassa paccayo, tato pana te eko eva bhāgo jīvitaṃ, evaṃ santike maraṇaṃ tavāti. Evaṃ maraṇassa santikabhāvaṃ sāvetvā atha naṃ jīvite samussāhento āha ‘‘jīva bho jīvitaṃ seyyo’’ti. Kathaṃ seyyoti ce. Jīvaṃ puññāni kāhasīti.
430. 如此言说，而自觉临近死亡时，亦作劝喻曰：“命有千分之一部分，此乃汝生命之中分之一。”世尊答曰：“千分之一部分，谓千份中之一，何者？乃死门之因。此一份者，即一个分段也。此谓言曰：你以无间断禅定为千份中的一份，乃妨碍死亡之因。于是临近死亡时，我于生命中不生烦恼言：‘生命啊，生命最为美好。’”何以谓美好？谓善行智慧也。
§431
431. Atha attanā sammatāni puññāni dassento āha – ‘‘carato ca te brahmacariya’’nti. Tattha brahmacariyanti kālena kālaṃ methunaviratiṃ sandhāyāha, yaṃ tāpasā karonti. Jūhatoti juhantassa. Sesamettha pākaṭameva.
431. 于是自显现已成就之功德，言曰：“行者啊，当修行梵行。”此处“梵行”依时代演变理，即当前之禁欲行。谓以苦行所得之禅定名为“烧除”，即烧灭一切烦恼。此处甚明了。
§432
432.Duggo maggoti imaṃ pana aḍḍhagāthaṃ padhānavicchandaṃ janento āha. Tattha appāṇakajjhānādigahanattā dukkhena gantabboti duggo, dukkhitakāyacittena kattabbattā dukkaro, santikamaraṇena tādisenāpi pāpuṇituṃ asakkuṇeyyato durabhisambhavoti evamattho veditabbo. Ito paraṃ imā gāthā bhaṇaṃ māro, aṭṭhā buddhassa santiketi ayamupaḍḍhagāthā saṅgītikārehi vuttā. Sakalagāthāpīti eke. Bhagavatā eva pana paraṃ viya attānaṃ niddisantena sabbamettha evaṃjātikaṃ vuttanti ayamamhākaṃ khanti. Tattha aṭṭhāti aṭṭhāsi. Sesaṃ uttānameva.
432. 关于这半偈的逐句细解，当知此中的“duggo”（难行之事），乃指如断灭意根入禅深定之苦难；“dukkhitakāyacittena kattabbattā”者，指身心忧苦时之难为；“durabhisambhava”则指难以亲见生死终结之相，难以证得菩提。此理应知如是。从此以后，魔乃以此偈为基，作歌谣诵说，其意是指「八路即佛陀的八正道之谛」。有些称为整篇偈文。唯佛陀自己乃自证者，凡事皆由自述。在此偈中，数字「八」指八正道。后文皆是对偈首句的讲解。
§433
433. Chaṭṭhagāthāya yenatthenāti ettha paresaṃ antarāyakaraṇena attano atthena tvaṃ, pāpima, āgatosīti ayamadhippāyo . Sesaṃ uttānameva.
433. 关于六句偈的『真意所在』，其意在于告诫他人，因为他人干扰，自己生命利益已遭损害，恶魔即是该障碍之主。后文亦是对偈首句的讲解。
§434
434. ‘‘Jīvaṃ puññāni kāhasī’’ti idaṃ pana vacanaṃ paṭikkhipanto ‘‘aṇumattopī’’ti imaṃ gāthamāha. Tattha puññenāti vaṭṭagāmiṃ mārena vuttaṃ puññaṃ sandhāya bhaṇati. Sesaṃ uttānameva.
434. “愿你长寿福慧坚固”这句话被反驳，随后提出“即使是微小如尘粒的福德也是宝贵”，此偈即是用以强调福德之重要。此处“福德”指善业，佛典中常以“缚着轮回之苦”的痛苦为缘，可思福德为离苦之资。后文是对偈首句的说明。
§435
435. Idāni ‘‘ekaṃso tava jīvita’’nti idaṃ vacanaṃ ārabbha māraṃ santajjento ‘‘atthi saddhā’’ti imaṃ gāthamāha. Tatrāyamadhippāyo – are, māra, yo anuttare santivarapade assaddho bhaveyya, saddhopi vā kusīto, saddho āraddhavīriyo samānopi vā duppañño, taṃ tvaṃ jīvitamanupucchamāno sobheyyāsi, mayhaṃ pana anuttare santivarapade okappanasaddhā atthi, tathā kāyikacetasikamasithilaparakkamatāsaṅkhātaṃ vīriyaṃ, vajirūpamā paññā ca mama vijjati, so tvaṃ evaṃ maṃ pahitattaṃ uttamajjhāsayaṃ kiṃ jīvamanupucchasi, kasmā jīvitaṃ pucchasi. Paññāca mamāti ettha ca saddena sati samādhi ca. Evaṃ sante yehi pañcahi indriyehi samannāgatā nibbānaṃ pāpuṇanti, tesu ekenāpi avirahitaṃ evaṃ maṃ pahitattaṃ kiṃ jīvamanupucchasi? Nanu – ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷhaṃ (dha. pa. 112). Paññavantassa jhāyino, passato udayabbayanti (dha. pa. 111, 113).
435. 现在从“你生命虽独特无二”起说，此乃魔正面勉励自己，以嘲讽世尊。他说：‘我有信心，但那是不足正智慧且体心骄慢之信。正信、精进者即使平庸，依然能焕发生命光彩。而我虽有刚强信心和智慧，却被身心的懈怠所拖累。为何向你问生命问题？所谓“生命”对我而言毫无意义。’此诸说，结合智慧与信心，意指有信慧之人，以五根庄严，证得涅槃，不应问生命。难道我不以强烈精进看重生命？智者对生死的觉见，犹如看见生灭起伏般清楚。经文此处即说明此理。
§436-8
436-8. Evaṃ māraṃ santajjetvā attano dehacittappavattiṃ dassento ‘‘nadīnamapī’’pi gāthāttayamāha. Tamatthato pākaṭameva. Ayaṃ pana adhippāyavaṇṇanā – yvāyaṃ mama sarīre appāṇakajjhānavīriyavegasamuṭṭhito vāto vattati, loke gaṅgāyamunādīnaṃ nadīnampi sotāni ayaṃ visosaye, kiñca me evaṃ pahitattassa catunāḷimattaṃ lohitaṃ na upasoseyya. Na kevalañca me lohitameva sussati, apica kho pana tamhi lohite sussamānamhi baddhābaddhabhedaṃ sarīrānugataṃ pittaṃ, asitapītādipaṭicchādakaṃ catunāḷimattameva semhañca, kiñcāparaṃ tattakameva muttañca ojañca sussati, tesu ca sussamānesu maṃsānipi khīyanti, tassa me evaṃ anupubbena maṃsesu khīyamānesu bhiyyo cittaṃ pasīdati, na tveva tappaccayā saṃsīdati. So tvaṃ īdisaṃ cittamajānanto sarīramattameva disvā bhaṇasi ‘‘kiso tvamasi dubbaṇṇo, santike maraṇaṃ tavā’’ti. Na kevalañca me cittameva pasīdati, apica kho pana bhiyyo sati ca paññā ca samādhi mama tiṭṭhati, aṇumattopi pamādo vā sammoho vā cittavikkhepo vā natthi, tassa mayhaṃ evaṃ viharato ye keci samaṇabrāhmaṇā atītaṃ vā addhānaṃ anāgataṃ vā etarahi vā opakkamikā vedanā vedayanti, tāsaṃ nidassanabhūtaṃ pattassa uttamavedanaṃ. Yathā aññesaṃ dukkhena phuṭṭhānaṃ sukhaṃ, sītena uṇhaṃ, uṇhena sītaṃ, khudāya bhojanaṃ, pipāsāya phuṭṭhānaṃ udakaṃ apekkhate cittaṃ, evaṃ pañcasu kāmaguṇesu ekakāmampi nāpekkhake cittaṃ. ‘‘Aho vatāhaṃ subhojanaṃ bhuñjitvā sukhaseyyaṃ sayeyya’’nti īdisenākārena mama cittaṃ na uppannaṃ, passa, tvaṃ māra, sattassa suddhatanti.
436-438. 魔被打败后，窥视自身身心现象，遂发诗三句。其意明了：一种如风般迅疾的无命之气在我身内流转，如同世间大河流淌；我虽受制于四分之一红血，但血液不单干枯，更包含有附着四种色彩的体液如痰、黄、白等，且尚有无形动力与生命力，智慧如锋利的剑锋存在。我心得安宁，远胜于外人眼中痛苦的身心。你不明我心而仅以肉体论，误言我孱弱，认为我临近死亡。非也，我心清净，且念、慧、定俱足。绝无轻慢、迷惑或心乱。于是我虽有众多修行者过去、未来及现今来受苦，却见他们皆因无明而产生烦恼痛苦。譬如众多痛苦体验令他人向快乐望去，渴求止息苦难。如此，五欲皆不能令心满足。我心泰然自若，远离断灭的苦恼。此即魔言。
§439-41
439-41. Evaṃ attano suddhataṃ dassetvā ‘‘nivāressāmi ta’’nti āgatassa mārassa manorathabhañjanatthaṃ mārasenaṃ kittetvā tāya aparājitabhāvaṃ dassento ‘‘kāmā te paṭhamā senā’’tiādikā cha gāthāyo āha.
439-441. 显示了魔心清净后果，他称：“我将阻止你”，意在粉碎魔的妄想；随之以诵八偈开头强调“欲望为第一军队”等等，再由此展开一系列魔军言辞之诗。此是对魔欲攻势的揭露与破除。
Tattha yasmā āditova agāriyabhūte satte vatthukāmesu kilesakāmā mohayanti, te abhibhuyya anagāriyabhāvaṃ upagatānaṃ pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati uppajjati. Vuttañcetaṃ ‘‘pabbajitena kho, āvuso, abhirati dukkarā’’ti (saṃ. ni. 4.331). Tato te parapaṭibaddhajīvikattā khuppipāsā bādheti, tāya bādhitānaṃ pariyesanataṇhā cittaṃ kilamayati, atha nesaṃ kilantacittānaṃ thinamiddhaṃ okkamati. Tato visesamanadhigacchantānaṃ durabhisambhavesu araññavanapatthesu senāsanesu viharataṃ utrāsasaññitā bhīru jāyati, tesaṃ ussaṅkitaparisaṅkitānaṃ dīgharattaṃ vivekarasamanassādayamānānaṃ viharataṃ ‘‘na siyā nu kho esa maggo’’ti paṭipattiyaṃ vicikicchā uppajjati, taṃ vinodetvā viharataṃ appamattakena visesādhigamena mānamakkhathambhā jāyanti, tepi vinodetvā viharataṃ tato adhikataraṃ visesādhigamaṃ nissāya lābhasakkārasilokā uppajjanti, lābhādimucchitā dhammapatirūpakāni pakāsentā micchāyasaṃ adhigantvā tattha ṭhitā jātiādīhi attānaṃ ukkaṃsenti, paraṃ vambhenti, tasmā kāmādīnaṃ paṭhamasenādibhāvo veditabbo.
其时因彼原本为外出游方者之存在，于众生所染污财物之执著妄念而起，彼等转受其扰乱，遂堕入非游方者之生活。于此受具不善之法所缠绕，便生厌恶。所言有云：「出家人啊，恶心生于困苦。」尔时，彼等因依附他人而获生活，饥渴困顿，导致扰乱身心之贪欲更迫切。乃至其心识因烦乱而生昏沉，昏沉又复陷没心识。继而于特殊难得之处，诸如旷野及林间茅屋中安居时，心生疑惧，惧彼等所怀之烦恼阴影久居，渐趋孤寂解脱意念时，生起诸疑：此道果真当行乎？正念驱散是疑，于勤谨修行及证入特殊觉悟时，便生骄慢、傲慢及震怖；其后更驱逐此等，随证更甚之特殊觉慧，遂生利乐与敬重之世间名誉。名利等损坏法义，因持有邪见，留于其中，以身命等自损害，互相欺诈。故当知贪欲等为第一种烦恼之根源。
§442-3
442-3. Evametaṃ dasavidhaṃ senaṃ uddisitvā yasmā sā kaṇhadhammasamannāgatattā kaṇhassa namucino upakārāya saṃvattati, tasmā naṃ tava senāti niddisanto āha – ‘‘esā namuci te senā, kaṇhassābhippahārinī’’ti. Tattha abhippahārinīti samaṇabrāhmaṇānaṃ ghātanī nippothanī, antarāyakarīti attho. Na naṃ asūro jināti, jetvā ca labhate sukhanti evaṃ tava senaṃ asūro kāye ca jīvite ca sāpekkho puriso na jināti, sūro pana jināti, jetvā ca maggasukhaṃ phalasukhañca adhigacchati. Yasmā ca labhate sukhaṃ, tasmā sukhaṃ patthayamāno ahampi esa muñjaṃ parihareti. Saṅgāmāvacarā anivattino purisā attano anivattanakabhāvaviññāpanatthaṃ sīse vā dhaje vā āvudhe vā muñjatiṇaṃ bandhanti, taṃ ayampi pariharaticceva maṃ dhārehi. Tava senāya parājitassa dhiratthu mama jīvitaṃ, tasmā evaṃ dhārehi – saṅgāme me mataṃ seyyo, yañce jīve parājito, yena jīvitena parājito jīve, tasmā jīvitā tayā sammāpaṭipannānaṃ antarāyakarena saddhiṃ saṅgāme mataṃ mama seyyoti attho.
442-443. 如此所说十种兵团，因其具诸黑暗法，故称之为「怨敌军」。以黑暗为除障故已。不是愚贼能胜，胜者方得安乐；若依你这军队，虽身命俱无安，然此人不胜，不胜乃无法得道；能胜者才能胜得道，并取得道乐果乐。既得安乐，且因乐持，我亦当遣此草芥。争战之人无不还击，彼等于头冠、旗帜与兵器间缚捆战士，此我亦犹持。不失此道：我视我军为最佳，不胜者犹存我生，胜者生于我命，故视生前非胜为我军之义。
§444
444. Kasmā mataṃ seyyoti ce? Yasmā pagāḷhettha…pe… subbatā, ettha kāmādikāya attukkaṃsanaparavambhanapariyosānāya tava senāya pagāḷhā nimuggā anupaviṭṭhā eke samaṇabrāhmaṇā na dissanti, sīlādīhi guṇehi nappakāsanti, andhakāraṃ paviṭṭhā viya honti. Ete evaṃ pagāḷhā samānā sacepi kadāci ummujjitvā nimujjanapuriso viya ‘‘sāhu saddhā’’tiādinā nayena ummujjanti, tathāpi tāya senāya ajjhotthaṭattā tañca maggaṃ na jānanti khemaṃ nibbānagāmīnaṃ, sabbepi buddhapaccekabuddhādayo yena gacchanti subbatāti. Imaṃ pana gāthaṃ sutvā māro puna kiñci avatvā eva pakkāmi.
444. 何以说为我军所视？盖此疯狂现于此处……苦欲等齐相纠结终时，我军中有疯狂者，隐匿不出，非以其德尚可显露，正如入暗则无光矣。斯等疯狂者虽同类，偶尔复活乃如有信念带领之人，然彼不识通达正道，得涅槃安稳。此咏诗一闻，魔亦莫再降临，乃便退去也。
§445-6
445-6. Pakkante pana tasmiṃ mahāsatto tāya dukkarakārikāya kiñcipi visesaṃ anadhigacchanto anukkamena ‘‘siyā nu kho añño maggo bodhāyā’’tiādīni cintetvā oḷārikāhāraṃ āhāretvā, balaṃ gahetvā, visākhapuṇṇamadivase pageva sujātāya pāyāsaṃ paribhuñjitvā, bhadravanasaṇḍe divāvihāraṃ nisīditvā, tattha aṭṭha samāpattiyo nibbattento divasaṃ vītināmetvā sāyanhasamaye mahābodhimaṇḍābhimukho gantvā sotthiyena dinnā aṭṭha tiṇamuṭṭhiyo bodhimūle vikiritvā dasasahassalokadhātudevatāhi katasakkārabahumāno –
445-446. 此时彼大魔以苦难造业，无所获成便自思量：「果有人能成他道乎？」自食独角阿拉汉饭食，吸力勇气。值维萨卡满月，昼坐吉祥林中，绵延八禅趣，昼名清凉至。夜则前往大觉树下，受护持者供养八束芒草，于菩提树根遍撒，恭敬十万国土界神祇。
‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatu;
「愿欲爱与熏染仍存，骨骼长存肉血永随」，
Upasussatu nissesaṃ, sarīre maṃsalohita’’nti. –
「不愿衰败尽除灭，身体肉血长存活。」
Caturaṅgavīriyaṃ adhiṭṭhahitvā ‘‘na dāni buddhattaṃ apāpuṇitvā pallaṅkaṃ bhindissāmī’’ti paṭiññaṃ katvā aparājitapallaṅke nisīdi. Taṃ ñatvā māro pāpimā ‘‘ajja siddhattho paṭiññaṃ katvā nisinno, ajjeva dānissa sā paṭiññā paṭibāhitabbā’’ti bodhimaṇḍato yāva cakkavāḷamāyataṃ dvādasayojanavitthāraṃ uddhaṃ navayojanamuggataṃ mārasenaṃ samuṭṭhāpetvā diyaḍḍhayojanasatappamāṇaṃ girimekhalaṃ hatthirājānaṃ āruyha bāhusahassaṃ māpetvā nānāvudhāni gahetvā ‘‘gaṇhatha, hanatha, paharathā’’ti bhaṇanto āḷavakasutte vuttappakārā vuṭṭhiyo māpesi, tā mahāpurisaṃ patvā tattha vuttappakārā eva sampajjiṃsu. Tato vajiraṅkusena hatthiṃ kumbhe paharitvā mahāpurisassa samīpaṃ netvā ‘‘uṭṭhehi, bho siddhattha, pallaṅkā’’ti āha. Mahāpuriso ‘‘na uṭṭhahāmi mārā’’ti vatvā taṃ dhajiniṃ samantā vilokento imā gāthāyo abhāsi ‘‘samantā dhajini’’nti.
精进住于四力已立，誓言：『既已证得佛果，不再破坏床席。』随即坐于未破床席上。魔王恶魔识得此事，便发起十二由旬之广的城墙，向上延伸至九由旬高，朝天界下降半百由旬之山环，骑象王，带领千军万众，手持各种兵器，高喊“拿下，击杀，攻打”，如《阿阇世经》中所说之战阵立起，围攻那位大丈夫。此处亦有《阿阇世经》言战争之义。随后，金刚棍敲击大象，引领象至大丈夫近前，说『起来吧，尊敬的悉达多，床席已备。』大丈夫答言『我不起来，恶魔。』环视四周旗帜，朗诵诗偈『旗帜尽布四方』。
Tattha dhajininti senaṃ. Yuttanti uyyuttaṃ. Savāhananti girimekhalanāgarājasahitaṃ. Paccuggacchāmīti abhimukho upari gamissāmi, so ca kho tejeneva, na kāyena. Kasmā? Mā maṃ ṭhānā acāvayi, maṃ etasmā ṭhānā aparājitapallaṅkā māro mā cālesīti vuttaṃ hoti. Nappasahatīti sahituṃ na sakkoti, nābhibhavati vā. Āmaṃ pattanti kācajātaṃ mattikābhājanaṃ. Asmanāti pāsāṇena. Sesamettha pākaṭameva.
此中“旗帜”意谓军队，“牵引”即高举，携带鼓节之类。狮子意为山环王者。誓言“我将前往”，此乃虚幻之力，非由身力。何故？因我未失其地，未屈服于此床席，魔王亦无法扰动我，这是明白之理。无法忍受者，不能忍耐也无力征服。此乃陶瓷泥饼之说，以石块喻之。其余部分显而易见。
§447-8
447-8. Idāni ‘‘etaṃ te mārasenaṃ bhinditvā tato paraṃ vijitasaṅgāmo sampattadhammarājābhiseko idaṃ karissāmī’’ti dassento āha ‘‘vasīkaritvā’’ti. Tattha vasīkaritvā saṅkappanti maggabhāvanāya sabbaṃ micchāsaṅkappaṃ pahāya sammāsaṅkappasseva pavattanena vasīkaritvā saṅkappaṃ. Satiñca sūpatiṭṭhitanti kāyādīsu catūsu ṭhānesu attano satiñca suṭṭhu upaṭṭhitaṃ karitvā evaṃ vasīkatasaṅkappo suppatiṭṭhitassati raṭṭhā raṭṭhaṃ vicarissāmi devamanussabhede puthū sāvake vinayanto. Atha mayā vinīyamānā te appamattā…pe… na socare, taṃ nibbānāmatamevāti adhippāyo.
现在(第447-8偈)，大丈夫说：『既破坏魔王，并将迎来最终胜利之战，国王加冕，我必当此。』其言“征服”者，因除诸不善意，修正念正思惟，成就道业，念念俱全，正念不懈，恒住于身四处，良善守护，意念清净，正念安住，谓此为胜心成就。在此胜心安定状态下，我将游历诸国，导教诸天人及众多弟子。及我修持此法，警觉不懈……不生忧愁，其名为涅槃，此为主旨。
§449-51
449-51. Atha māro imā gāthāyo sutvā āha – ‘‘evarūpaṃ pakkhaṃ disvā na bhāyasi bhikkhū’’ti? ‘‘Āma, māra, na bhāyāmī’’ti. ‘‘Kasmā na bhāyasī’’ti? ‘‘Dānādīnaṃ pāramipuññānaṃ katattā’’ti. ‘‘Ko etaṃ jānāti dānādīni tvamakāsī’’ti? ‘‘Kiṃ ettha pāpima sakkhikiccena, apica ekasmiṃyeva bhave vessantaro hutvā yaṃ dānamadāsiṃ, tassānubhāvena sattakkhattuṃ chahi pakārehi sañjātakampā ayaṃ mahāpathavīyeva sakkhī’’ti. Evaṃ vutte udakapariyantaṃ katvā mahāpathavī kampi bheravasaddaṃ muñcamānā, yaṃ sutvā māro asanihato viya bhīto dhajaṃ paṇāmetvā palāyi saddhiṃ parisāya. Atha mahāpuriso tīhi yāmehi tisso vijjā sacchikatvā aruṇuggamane ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti imaṃ udānaṃ udānesi. Māro udānasaddena āgantvā ‘‘ayaṃ‘buddho aha’nti paṭijānāti, handa naṃ anubandhāmi ābhisamācārikaṃ passituṃ. Sacassa kiñci kāyena vā vācāya vā khalitaṃ bhavissati, viheṭhessāmi na’’nti pubbe bodhisattabhūmiyaṃ chabbassāni anubandhitvā buddhattaṃ pattaṃ ekaṃ vassaṃ anubandhi. Tato bhagavato kiñci khalitaṃ apassanto ‘‘satta vassānī’’ti imā nibbejanīyagāthāyo abhāsi.
(第449-51偈)魔王闻其诗偈说：‘见此翼翅，你自由无惧，沙门！’答曰：“是，魔王，我不惧。”问：“何以不惧？”答：“因积诸布施等极大功德。”魔王又问：“谁知此布施功德？”答：“魔王，虽少量时积之，但此时生为波旬王，六种神通所显，此布施证众力，今见大地震动，如受大地震之证。”如是说罢，魔王释手旗帜惊惧逃逸。大丈夫于三时证得三明，见天际晨曦，作此呐喊：『诸多生死轮回……渴爱已灭等』。魔王随即以呐喊声而来，说：“此即‘佛’自知，我必追随观察，定不以身语伤害他。”此前为证佛道而追行六十三年。后见世尊未受损伤：“七年已过。”遂唱此灭除之偈。
Tattha otāranti randhaṃ vivaraṃ. Nādhigacchissanti nādhigamiṃ. Medavaṇṇanti medapiṇḍasadisaṃ. Anupariyagāti parito parito agamāsi. Mudunti mudukaṃ. Vindemāti adhigaccheyyāma. Assādanāti sādubhāvo. Vāyasettoti vāyaso etto. Sesamettha pākaṭameva.
此中“穴隙”意为凹凸之处，未达之境。米色意似稻谷。环绕，意为四处来回移动。“嘻笑”如青蛙。“寻得”谓取得。安适之意。“老态”意为年长。此处含义显然。
Ayaṃ pana yojanā – satta vassāni bhagavantaṃ otārāpekkho anubandhiṃ katthaci avijahanto padāpadaṃ, evaṃ anubandhitvāpi ca otāraṃ nādhigamiṃ. Sohaṃ yathā nāma medavaṇṇaṃ pāsāṇaṃ medasaññī vāyaso ekasmiṃ passe mukhatuṇḍakena vijjhitvā assādaṃ avindamāno ‘‘appeva nāma ettha mudu vindema, api ito assādanā siyā’’ti samantā tatheva vijjhanto anupariyāyitvā katthaci assādaṃ aladdhā ‘‘pāsāṇovāya’’nti nibbijja pakkameyya, evamevāhaṃ bhagavantaṃ kāyakammādīsu attano parittapaññāmukhatuṇḍakena vijjhanto samantā anupariyagā ‘‘appeva nāma katthaci aparisuddhakāyasamācārādimudubhāvaṃ vindema, kutoci assādanā siyā’’ti, te dāni mayaṃ assādaṃ alabhamānā kākova selamāsajja nibbijjāpema gotamaṃ āsajja tato gotamā nibbijja apemāti. Evaṃ vadato kira mārassa satta vassāni nipphalaparissamaṃ nissāya balavasoko udapādi. Tenassa visīdamānaṅgapaccaṅgassa beluvapaṇḍu nāma vīṇā kacchato patitā. Yā sakiṃ kusalehi vāditā cattāro māse madhurassaraṃ muñcati, yaṃ gahetvā sakko pañcasikhassa adāsi. Taṃ so patamānampi na bujjhi. Tenāha bhagavā –
此乃由旬，七年间魔王死心等待世尊追随，但世尊脚步不曾停止，虽追随却未及。吾见色似稻谷石头，具此颜色心生怀疑，埋伏于一处，心想：‘待寻得软弱之处，必可得安适。’遍地察察，四处游荡，忽一处得安适未得，谓‘石焉’，遂暗自退避。吾等得安逸时，乌鸦落于枝头悲鸣。世尊闻之亦生悲愁。七年间，魔王因无成果且忧愁忧杀心生，瘁弱疾病由此产生。瘦弱胁部垂吊之琴弦琴，久演四月，奏出甘美之音，赠予萨咖五弟子。魔王闻琴音犹未觉悟。世尊因之说——
§452
452.
四百五十二。
‘‘Tassa sokaparetassa, vīṇā kacchā abhassatha;
『那时悲伤之声，琴音在振动；
Tato so dummano yakkho, tatthevantaradhāyathā’’ti.
紧接着愤怒的魔王，立刻即现其所作。』
Saṅgītikārakā āhaṃsūti eke, amhākaṃ panetaṃ nakkhamatīti.
音乐演奏者称此为哀号，谓此乃我等之颂歌。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注·胜义光明》
Suttanipāta-aṭṭhakathāya padhānasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《精勤经注释》完毕。
3. Subhāsitasuttavaṇṇanā三、《善说经注释》
Evaṃme sutanti subhāsitasuttaṃ. Attajjhāsayato cassa uppatti. Bhagavā hi subhāsitappiyo, so attano subhāsitasamudācārappakāsanena sattānaṃ dubbhāsitasamudācāraṃ paṭisedhento imaṃ suttamabhāsi. Tattha evaṃ me sutantiādi saṅgītikāravacanaṃ. Tattha tatra kho bhagavā…pe… bhadanteti te bhikkhūti etaṃ apubbaṃ, sesaṃ vuttanayameva. Tasmā apubbapadavaṇṇanatthamidaṃ vuccati – tatrāti desakālaparidīpanaṃ. Tañhi yaṃ samayaṃ viharati, tatra samaye, yasmiñca ārāme viharati, tatra ārāmeti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese kāle vā dhammaṃ bhāsati. ‘‘Akālo kho, tāva, bāhiyā’’tiādi (udā. 10) cettha sādhakaṃ. Khoti padapūraṇamatte avadhāraṇādikālatthe vā nipāto. Bhagavāti lokagaruparidīpanaṃ. Bhikkhūti kathāsavanayuttapuggalaparidīpanaṃ. Āmantesīti ālapi abhāsi sambodhesi.
如此闻说此美妙良言之经。此经起于自身深思熟虑。世尊为美妙说法之所爱者，以自身美妙语句行为，断恶语行为，演说此经。『此如我所闻』等，乃音乐演奏者之语。其中文义如『世尊……长老』等，乃前言，后文谓之侧面说明，即教法所示时间地点说明。谓其当时所在之处所在之刹林，时节即为说明。出言所应时节处，非世尊无时无处而说法。『非应时，则在外』等（《增支部》第十），此句是为证实。依字意对此时机专注把握，名之为词尾。『世尊』指世间尊者。《比库》谓依听法言出之人。『教诲』谓说法之时间及场所。因世尊所居之处为处所称，故明示之。『言说』属说话令闻解。此名谓呼语及讲话方式。
Bhikkhavoti āmantanākāraparidīpanaṃ. Tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. Tena nesaṃ hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. ‘‘Bhikkhavo’’ti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karitvā teneva kathetukamyatādīpakena vacanena tesaṃ sotukamyataṃ janeti, teneva ca sambodhanatthena vacanena sādhukasavanamanasikārepi te niyojeti. Sādhukasavanamanasikārāyattā hi sāsanasampatti. Aparesupi devamanussesu vijjamānesu kasmā bhikkhū eva āmantesīti ce? Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi ayaṃ dhammadesanā, na pāṭipuggalikā. Parisāya ca jeṭṭhā bhikkhū paṭhamuppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthu cariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca. Āsannā tattha nisinnesu satthu santikattā, sadā sannihitā satthu santikāvacarattā. Tena bhagavā sabbaparisasādhāraṇaṃ dhammaṃ desento bhikkhū eva āmantesi. Apica bhājanaṃ te imāya kathāya yathānusiṭṭhaṃ paṭipattisabbhāvatotipi te eva āmantesi. Bhadanteti gāravādhivacanametaṃ. Te bhikkhūti ye bhagavā āmantesi, te evaṃ bhagavantaṃ ālapantā bhagavato paccassosunti.
『比库』为呼请称呼。此由比库戒律等德行之聚合而得名。因此，以此揭示他们修行低下且多世俗所扰之状态。『诸比库们』以此极大悲悯心，言辞开头即带大悲痛泪眼，先以此言打动诸比库，使其乐于闻受；又以此呼语为号令，使其专注听受教诲。专注听闻乃修法功德之所系。众天人及人中修行者，何以称为启请比库？盖因为其有长老之仪、有尊者之品、有师长临近，故称比库。众僧中以资历最老长者担当第一，最尊者则出家之境界初现之后，以导师身份指导僧团，实行诸善法。导师常临近坐于尊者左右，时常伴随，故谓尊者之处常在。以此世尊面向众僧宣讲普遍法义时，专请诸比库。又以请其食施，是以按其所行顺理实施。『尊者』谓尊敬称呼，所请诸比库即为其所教说者，亦即尊者所回应之众。
Catūhiaṅgehīti catūhi kāraṇehi avayavehi vā. Musāvādāveramaṇiādīni hi cattāri subhāsitavācāya kāraṇāni. Saccavacanādayo cattāro avayavā, kāraṇatthe ca aṅgasaddo. Catūhīti nissakkavacanaṃ hoti, avayavatthe karaṇavacanaṃ. Samannāgatāti samanuāgatā pavattā yuttā ca. Vācāti samullapanavācā. Yā sā ‘‘vācā girā byappatho’’ti (dha. sa. 636) ca, ‘‘nelā kaṇṇasukhā’’ti (dī. ni. 1.9; ma. ni. 3.14) ca evamādīsu āgacchati. Yā pana ‘‘vācāya ce kataṃ kamma’’nti (dha. sa. aṭṭha. 1 kāyakammadvāra) evaṃ viññatti ca, ‘‘yā catūhi vacīduccaritehi ārati virati…pe… ayaṃ vuccati sammāvācā’’ti (dha. sa. 299; vibha. 206) evaṃ virati ca, ‘‘pharusavācā, bhikkhave, āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā hotī’’ti (a. ni. 8.40) evaṃ cetanā ca vācāti āgacchati, sā idha na adhippetā. Kasmā? Abhāsitabbato. Subhāsitā hotīti suṭṭhu bhāsitā hoti. Tenassā atthāvahanataṃ dīpeti. Na dubbhāsitāti na duṭṭhu bhāsitā. Tenassā anatthānāvahanataṃ dīpeti. Anavajjāti vajjasaṅkhātarāgādidosavirahitā. Tenassā kāraṇasuddhiṃ vuttadosābhāvañca dīpeti. Ananuvajjā cāti anuvādavimuttā. Tenassā sabbākārasampattiṃ dīpeti. Viññūnanti paṇḍitānaṃ. Tena nindāpasaṃsāsu bālā appamāṇāti dīpeti.
『四肢』者，指四大因缘或构成要素。谎言、不杀生等戒律之类，实为四种善妙语的因缘。真语等有四个组成部分，在其实义中称为“四肢”一词。四肢为无依附词，指构成要件之词。『具足』者，含义为相继而起、适切发生。『语』者，为言语表达。所谓『语为言语、表达通达』（法句经等所述）， 『非使耳根感受愉悦』（长部等所述）等同义句由此而生。又所谓『若言语有所作为』（法句经义经载），“由四种恶口行戒而退避”等语，亦源于此语意。此处『语』乃指意志。此处非指他律。何以故？因须根本说明。所言善语即善善言。此能启示正义。非恶言即非恶劣言。其能照显无义之事。所言无可指责者，远离谤碍、憎恨、毒害等诸恶。能显因缘清净，无过失者。所谓无违犯即远离违犯。能显诸德圆满无缺。谓智慧之人称为明知。于是对辱骂与称赞，愚人不以为计。
Katamehi catūhīti kathetukamyatāpucchā. Idhāti imasmiṃ sāsane. Bhikkhaveti yesaṃ kathetukāmo, tadālapanaṃ. Bhikkhūti vuttappakāravācābhāsanakapuggalanidassanaṃ. Subhāsitaṃyeva bhāsatīti puggalādhiṭṭhānāya desanāya catūsu vācaṅgesu aññataraṅganiddesavacanaṃ. No dubbhāsitanti tasseva vācaṅgassa paṭipakkhabhāsananivāraṇaṃ. Tena ‘‘musāvādādayopi kadāci vattabbā’’ti diṭṭhiṃ nisedheti. ‘‘No dubbhāsita’’nti iminā vā micchāvācappahānaṃ dīpeti, ‘‘subhāsita’’nti iminā pahīnamicchāvācena satā bhāsitabbavacanalakkhaṇaṃ. Tathā pāpassa akaraṇaṃ, kusalassa upasampadaṃ . Aṅgaparidīpanatthaṃ pana abhāsitabbaṃ pubbe avatvā bhāsitabbamevāha. Esa nayo dhammaṃyevātiādīsupi.
何谓『四』？谓何因缘？此义如在此经教当中。『比库』者，欲教授者，此即宣说之内容。『比库』指具备宣说善法语句的圣者、贤者。『善语者』，为说法者个人的立场，言说正法。在四种话语部分中，有不同表现，使言说察察为明。所谓非恶语，意谓该言语非相对之反话阻止。由此而断绝『谎言等有时应当存在』之执见。所谓非恶语，指断除错误语言之表现。所谓善语，指除去错误语言而应说之言语特征。由此也显现不作恶、承接善法。对于四肢的阐明，须先说明先言之物。正如“此乃正法”等语。
Ettha ca ‘‘subhāsitaṃyeva bhāsati no dubbhāsita’’nti iminā pisuṇadosarahitaṃ samaggakaraṇavacanaṃ vuttaṃ, ‘‘dhammaṃyeva bhāsati no adhamma’’nti iminā samphadosarahitaṃ dhammato anapetaṃ mantāvacanaṃ vuttaṃ, itarehi dvīhi pharusālikarahitāni piyasaccavacanāni vuttāni. Imehi khotiādinā pana tāni aṅgāni paccakkhato dassento taṃ vācaṃ nigameti. Visesato cettha ‘‘imehi kho, bhikkhave , catūhi aṅgehi samannāgatā vācā subhāsitā hotī’’ti bhaṇanto yadaññe paṭiññādīhi avayavehi nāmādīhi padehi liṅgavacanavibhattikālakārakādīhi sampattīhi ca samannāgataṃ vācaṃ ‘‘subhāsita’’nti maññanti, taṃ dhammato paṭisedheti. Avayavādisampannāpi hi pesuññādisamannāgatā vācā dubbhāsitāva hoti attano paresañca anatthāvahattā. Imehi pana catūhi aṅgehi samannāgatā sacepi milakkhubhāsāpariyāpannā ghaṭaceṭikāgītikapariyāpannā vā hoti, tathāpi subhāsitā eva lokiyalokuttarahitasukhāvahattā. Sīhaḷadīpe maggapasse sassaṃ rakkhantiyā sīhaḷaceṭikāya sīhaḷakeneva jātijarāmaraṇapaṭisaṃyuttaṃ gītaṃ gāyantiyā sutvā maggaṃ gacchantā saṭṭhimattā vipassakabhikkhū cettha arahattaṃ pattā nidassanaṃ. Tathā tisso nāma āraddhavipassako bhikkhu padumasarasamīpena gacchanto padumasare padumāni bhañjitvā bhañjitvā –
此处言“善语独自言说，非恶语”，即和谐无嫌隙之语已明说。又言“仅仅言说法，无言非法”，系慈悲无咎，能够安抚众生者。其他还有两种没有恶意且温和悦耳的话语被提及。以《教令》等经文举例，这些为四肢配属支持，归纳出此言。特别此处，谓“诸位具备四肢之语，则为善语”，他时常以动词、名词、助词、时态及格标记等语法因素加以区分，使语句具备圆满功能，终归于『善语』。然已具语法结构者，若用于极恶粗俗之语，则恶语反现，障害自身及他人利益。尽管如此，乃至混合恶语、叫嚷、反复噪声等所构成的语句，仍为世俗善语，超脱世俗苦乐污染。如锡兰岛以佛法守护者锡兰寺僧众所示，依止无漏慧日夜诵唱世尊经歌，证得阿拉汉果。三位以般若慧眼涤除一切障碍的长老比库，赴莲花峰，每当破莲花瓣时即述此意—
‘‘Pāto phullaṃ kokanadaṃ, sūriyālokena bhajjiyate;
“池塘之水，莲花盛放，阳光普照照耀；”
Evaṃ manussattagatā sattā, jarābhivegena maddīyantī’’ti. –
“如此，生为人者，随老病之势，渐被击溃。”—
Imaṃ gītaṃ gāyantiyā ceṭikāya sutvā arahattaṃ patto, buddhantare ca aññataro puriso sattahi puttehi saddhiṃ vanā āgamma aññatarāya itthiyā musalena taṇḍule koṭṭentiyā –
诵此歌即获阿拉汉果。佛涅槃后，有一男子携七子，辅佐一妇，手持杵砸粮，于此传承家族相续。
‘‘Jarāya parimadditaṃ etaṃ, milātachavicammanissitaṃ;
「这是因老化而变得衰弱的，依附于疾患和腐烂之体；
Maraṇena bhijjati etaṃ, maccussa ghasamāmisaṃ.
这是因死而受苦的，像被利齿撕咬的肉体。
‘‘Kimīnaṃ ālayaṃ etaṃ, nānākuṇapena pūritaṃ;
这是什么样的住处，充满了各种缺陷？
Asucissa bhājanaṃ etaṃ, kadalikkhandhasamaṃ ida’’nti. –
这是不洁的食物，如同腐烂的尸块。」——
Imaṃ gītikaṃ sutvā saha puttehi paccekabodhiṃ patto, aññe ca īdisehi upāyehi ariyabhūmiṃ pattā nidassanaṃ. Anacchariyaṃ panetaṃ, yaṃ bhagavatā āsayānusayakusalena ‘‘sabbe saṅkhārā aniccā’’tiādinā nayena vuttā gāthāyo sutvā pañcasatā bhikkhū arahattaṃ pāpuṇiṃsu, aññe ca khandhāyatanādipaṭisaṃyuttā kathā sutvā aneke devamanussāti. Evaṃ imehi catūhi aṅgehi samannāgatā vācā sacepi milakkhubhāsāpariyāpannā, ghaṭaceṭikāgītikapariyāpannā vā hoti, tathāpi ‘‘subhāsitā’’ti veditabbā. Subhāsitattā eva ca anavajjā ca ananuvajjā ca viññūnaṃ atthatthikānaṃ kulaputtānaṃ atthapaṭisaraṇānaṃ, no byañjanapaṭisaraṇānanti.
听闻了这首歌谣后，伴随其子们，独觉者证得觉悟；其他以不同方式修行者证得圣地。毫不奇怪，因为世尊由于培养善习惯而引导说出了«一切行无常»等教义，这些歌谣被五百比库听闻后证得阿拉汉果；还有许多听闻蕴界等相关讲述的天人和人间众生如是修行。如此，虽用粗俗俗语，或是以俗世民谣形式表现，仍应视之为「良言」，此种良言是清净无瑕的，是智者真谛子孙的利益所在，不是带有讥讽或反意义的言语。
Idamavocabhagavāti idaṃ subhāsitalakkhaṇaṃ bhagavā avoca. Idaṃ vatvāna sugato, athāparaṃ etadavoca satthāti idañca lakkhaṇaṃ vatvā atha aññampi etaṃ avoca satthā. Idāni vattabbagāthaṃ dassetvā sabbametaṃ saṅgītikārakā āhaṃsu. Tattha aparanti gāthābandhavacanaṃ sandhāya vuccati. Taṃ duvidhaṃ hoti – pacchā āgataparisaṃ assavanasussavanaādhāraṇadaḷhīkaraṇādīni vā sandhāya tadatthadīpakameva ca. Pubbe kenaci kāraṇena parihāpitassa atthassa dīpanena atthavisesadīpakañca ‘‘purisassa hi jātassa, kuṭhārī jāyate mukhe’’tiādīsu (su. ni. 662) viya. Idha pana tadatthadīpakameva.
世尊说此良言特征如是。说毕，善逝者复言这即是特征之一，接着世尊又说了另一句特征。现在应当说明这些歌谣，所有围绕它们射出歌韵者均已诵说。其后，歌谣语句中还存在相连词句的现象。此相连现象有二：一是后续听众集会中，为稳固聆听效果等原因而连接；另一是为阐明前因后果的特殊情境，同如早先因某因而被弃置之义，再借释义而照明真谛，如“人生时口中生犁子”等，（详见《集经》662页），此处亦是此类义理阐明。
§453
453. Tattha santoti buddhādayo. Te hi subhāsitaṃ ‘‘uttamaṃ seṭṭha’’nti vaṇṇayanti. Dutiyaṃ tatiyaṃ catutthanti idaṃ pana pubbe niddiṭṭhakkamaṃ upādāya vuttaṃ. Gāthāpariyosāne pana vaṅgīsatthero bhagavato subhāsite pasīdi.
第453条。此处所说“Santo”（圣者）即佛及诸佛众。彼等称誉为“至善、最佳”的美妙言语。第二、第三、第四句，以上句经文所示所说业已阐明。诗句结尾时，长老瓦恩吉萨称赞世尊所说法语令人欢喜。
So yaṃ pasannākāraṃ akāsi, yañca vacanaṃ bhagavā abhāsi, taṃ dassentā saṅgītikārakā ‘‘atha kho āyasmā’’tiādimāhaṃsu. Tattha paṭibhāti manti mama bhāgo pakāsati . Paṭibhātu tanti tava bhāgo pakāsatu. Sāruppāhīti anucchavikāhi. Abhitthavīti pasaṃsi.
彼者所示现的慈祥庄严面貌，以及世尊所说的话语，乐师们表演诵唱时称为“现在诸敬尊”的开首唱词。其中“现”、“敬”、“尊”意含明示。“现”指示本人所见；“敬”指恭敬；“尊”指赞叹。
§454
454.Na tāpayeti vippaṭisārena na tāpeyya. Na vihiṃseyyāti aññamaññaṃ bhindanto na bādheyya. Sā ve vācāti sā vācā ekaṃseneva subhāsitā. Ettāvatā apisuṇavācāya bhagavantaṃ thometi.
第454条。该言语不会反过来烧害，也不会造作反效果。不会伤害破坏彼此之间。此语即纯正善言，圆满美好。以此适当地批评诽谤世尊的杂乱杂糅言辞。
§455
455.Paṭinanditāti haṭṭhena hadayena paṭimukhaṃ gantvā nanditā sampiyāyitā. Yaṃ anādāya pāpāni, paresaṃ bhāsate piyanti yaṃ vācaṃ bhāsanto paresaṃ pāpāni appiyāni paṭikkūlāni pharusavacanāni anādāya atthabyañjanamadhuraṃ piyameva vacanaṃ bhāsati, taṃ piyavācameva bhāseyyāti vuttaṃ hoti. Imāya gāthāya piyavacanena bhagavantaṃ abhitthavi.
第455条。所谓反对者，即内心忿怒并厌恶背离之人。若有人不以恶意为怀，却说他人口出恶言、令人不悦恶毒反感的粗恶言语，上述语句反而说那人言辞甜美动听。以此诗句歌颂世尊优美言辞。
§456
456.Amatāti amatasadisā sādubhāvena. Vuttampi cetaṃ ‘‘saccaṃ have sādutaraṃ rasāna’’nti (saṃ. ni. 1.73; su. ni. 184). Nibbānāmatapaccayattā vā amatā. Esa dhammo sanantanoti yāyaṃ saccavācā nāma, esa porāṇo dhammo cariyā paveṇī, idameva hi porāṇānaṃ āciṇṇaṃ, na te alikaṃ bhāsiṃsu. Tenevāha – ‘‘sacce atthe ca dhamme ca, ahu santo patiṭṭhitā’’ti. Tattha sacce patiṭṭhitattā eva attano ca paresañca atthe patiṭṭhitā. Atthe patiṭṭhitattā eva ca dhamme patiṭṭhitā hontīti veditabbā. Paraṃ vā dvayaṃ saccavisesanamicceva veditabbaṃ. Sacce patiṭṭhitā. Kīdise? Atthe ca dhamme ca, yaṃ paresaṃ atthato anapetattā atthaṃ anuparodhaṃ karotīti vuttaṃ hoti. Satipi ca anuparodhakaratte dhammato anapetattā dhammaṃ, yaṃ dhammikameva atthaṃ sādhetīti vuttaṃ hoti. Imāya gāthāya saccavacanena bhagavantaṃ abhitthavi.
第456条。“不死”或称“不死之地”是美好境界。经文亦云“真理比美味更甘美”。因涅槃之名故称为不死。此法为无尽常恒，真实之语称为此法。此乃古老法义传统，无虚假言辞。故说“真理在自身及法中，圣人安住于真理”。即真理确立而自身及他身之利得亦由之转成真实；且真理确立即法亦得确立。须知真理和法可见二法之关系。所谓真理确立者，谓对自身及法之正确与真实无误配合。即对他身利益无障碍阻碍故能生真利益。且对真理修行而生成法界利益之故。于是以此诗句歌颂世尊真言。
§457
457.Khemanti abhayaṃ nirupaddavaṃ. Kena kāraṇenāti ce? Nibbānappattiyā dukkhassantakiriyāya, yasmā kilesanibbānaṃ pāpeti, vaṭṭadukkhassa ca antakiriyāya saṃvattatīti attho. Atha vā yaṃ buddho nibbānappattiyā dukkhassantakiriyāyāti dvinnaṃ nibbānadhātūnamatthāya khemamaggappakāsanato khemaṃ vācaṃ bhāsati, sā ve vācānamuttamāti sā vācā sabbavācānaṃ seṭṭhāti evamettha attho veditabbo. Imāya gāthāya mantāvacanena bhagavantaṃ abhitthavanto arahattanikūṭena desanaṃ niṭṭhāpesīti ayamettha apubbapadavaṇṇanā. Sesaṃ vuttanayeneva veditabbanti.
第457条。“安全”指无畏无恐、无忧无惧。缘何？因涅槃之着，功用断除苦恼；因烦恼断除得涅槃，故名“安全”之义。在此，佛言“安全”系二涅槃境界之意义，即护持殊胜安稳法门之言语，被视为诸言中最上。故此句表明世尊涅槃得安稳无虑。以此诗句及赞言歌颂世尊并表明阿拉汉座上的教法圆满。因此此为前层次之梵论诠释。其余所言依此理应知晓。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya subhāsitasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《善说经注释》完毕。
4. Pūraḷāsasutta-(sundarikabhāradvājasutta)-vaṇṇanā四、《布拉喇萨经》（《孙德利咖帕拉德瓦迦经》）注释
Evaṃme sutanti pūraḷāsasuttaṃ. Kā uppatti? Bhagavā pacchābhattakiccāvasāne buddhacakkhunā lokaṃ volokento sundarikabhāradvājabrāhmaṇaṃ arahattassa upanissayasampannaṃ disvā ‘‘tattha mayi gate kathā pavattissati, tato kathāvasāne dhammadesanaṃ sutvā esa brāhmaṇo pabbajitvā arahattaṃ pāpuṇissatī’’ti ca ñatvā tattha gantvā kathaṃ samuṭṭhāpetvā imaṃ suttamabhāsi.
如是我闻，曾闻《普拉罗吒经》。其起因为何？世尊断尽饭食事毕，用佛眼观视世间，见一婆罗门名为苏陀梨迦婆罗多，具足阿拉汉的依止。观见之后，谓曰：“若于彼处而去，则有言转动，于言终了听法后，此婆罗门将捨家出家，得阿拉汉果。”了知此义，即往彼处，如何启讲此经。
Tattha evaṃ me sutantiādi saṅgītikārakānaṃ vacanaṃ. Kiṃjacco bhavantiādi tassa brāhmaṇassa, na brāhmaṇo nomhītiādi bhagavato. Taṃ sabbampi samodhānetvā ‘‘pūraḷāsasutta’’nti vuccati. Tattha vuttasadisaṃ vuttanayeneva veditabbaṃ, avuttaṃ vaṇṇayissāma, tañca kho uttānatthāni padāni anāmasantā. Kosalesūti kosalā nāma jānapadino rājakumārā. Tesaṃ nivāso ekopi janapado ruḷhisaddena ‘‘kosalā’’ti vuccati. Tasmiṃ kosalesu janapade. Keci pana ‘‘yasmā pubbe mahāpanādaṃ rājakumāraṃ nānānāṭakādīni disvā sitamattampi akarontaṃ sutvā rājā āṇāpesi ‘yo mama puttaṃ hasāpeti, sabbābharaṇehi naṃ alaṅkaromī’ti. Tato naṅgalāni chaḍḍetvā mahājanakāyo sannipati. Te ca manussā atirekasattavassāni nānākīḷikādayo dassentāpi taṃ nāsakkhiṃsu hasāpetuṃ. Tato sakko devanaṭaṃ pesesi, so dibbanāṭakaṃ dassetvā hasāpesi. Atha te manussā attano attano vasanokāsābhimukhā pakkamiṃsu. Te paṭipathe mittasuhajjādayo disvā paṭisanthāramakaṃsu ‘kacci bho kusalaṃ, kacci bho kusala’nti . Tasmā taṃ ‘kusala’nti saddaṃ upādāya so padeso ‘kosalo’ti vuccatī’’ti vaṇṇayanti. Sundarikāya nadiyā tīreti sundarikāti evaṃnāmikāya nadiyā tīre.
此即如是我闻等，为合唱制作者之语。问曰：此婆罗门为何故？非婆罗门否？诸说皆须明达，此谓《普拉罗吒经》。当中所说，依所说所引，用以了知，未言者略释，且举其高义之词，无名字。所谓迦舍利，乃迦舍利族之人，族中皆为公子。其居处中，有一地方名为迦舍利，因其地人以吠声名之“迦舍利”。迦舍利族之国中，有一国名迦舍利。有谓昔时大尼拘陀王子见诸种戏剧，听而不作笑，王甚惭愧，曰：“谁若嘲我子，即不以一切宝饰为我。”乃舍去发髻，众民聚集。人类数百年间观戏，未能见有人不笑者。于是天帝萨咖遣使说，示显天戏以嘲笑其子。人见其居住衣服相续而行，乃结友好，亦彼此相嘲笑，谓“或功德，或功德”。由此义“功德”，名该地为“迦舍利”。苏陀梨迦者，即名此河名彼河河岸者也。
Tena kho panāti yena samayena bhagavā taṃ brāhmaṇaṃ vinetukāmo gantvā tassā nadiyā tīre sasīsaṃ pārupitvā rukkhamūle nisajjāsaṅkhātena iriyāpathavihārena viharati. Sundarikabhāradvājoti so brāhmaṇo tassā nadiyā tīre vasati aggiñca juhati, bhāradvājoti cassa gottaṃ, tasmā evaṃ vuccati. Aggiṃ juhatīti āhutipakkhipanena jāleti. Aggihuttaṃ paricaratīti agyāyatanaṃ sammajjanūpalepanabalikammādinā payirupāsati. Ko nu kho imaṃ habyasesaṃ bhuñjeyyāti so kira brāhmaṇo aggimhi juhitvā avasesaṃ pāyāsaṃ disvā cintesi – ‘‘aggimhi tāva pakkhittapāyāso mahābrahmunā bhutto, ayaṃ pana avaseso atthi. Taṃ yadi brahmuno mukhato jātassa brāhmaṇasseva dadeyyaṃ, evaṃ me pitarā saha puttopi santappito bhaveyya, suvisodhito ca brahmalokagāmimaggo assa, handāhaṃ brāhmaṇaṃ gavesāmī’’ti. Tato brāhmaṇadassanatthaṃ uṭṭhāyāsanā catuddisā anuvilokesi – ‘‘ko nu kho imaṃ habyasesaṃ bhuñjeyyā’’ti.
此时世尊欲度此婆罗门，往彼河岸，以头覆顶，树根下安坐禅思，行路修行。彼婆罗门住在此河畔，焚香祭火，婆罗门所以得此姓。所谓“烧火”，即以祭祀及涂香、供养等敬火事。此婆罗门想：“既在火上炊煮乳糜，火祭乃大梵所受，今有余，若令梵从口中予以，如此我与父及子悉得安乐，得净洁果报，得往生梵天之道。今日当求彼婆罗门。”为见婆罗门起身环视四方，寻问“谁食此余？”
Aññatarasmiṃ rukkhamūleti tasmiṃ vanasaṇḍe seṭṭharukkhamūle. Sasīsaṃ pārutanti saha sīsena pārutakāyaṃ. Kasmā pana bhagavā evamakāsi, kiṃ nārāyanasaṅkhātabalopi hutvā nāsakkhi himapātaṃ sītavātañca paṭibāhitunti? Atthetaṃ kāraṇaṃ. Na hi buddhā sabbaso kāyapaṭijagganaṃ karonti eva, apica bhagavā ‘‘āgate brāhmaṇe sīsaṃ vivarissāmi, maṃ disvā brāhmaṇo kathaṃ pavattessati, athassa kathānusārena dhammaṃ desessāmī’’ti kathāpavattanatthaṃ evamakāsi. Disvāna vāmena…pe… tenupasaṅkamīti so kira bhagavantaṃ disvā brāhmaṇo ‘‘ayaṃ sasīsaṃ pārupitvā sabbarattiṃ padhānamanuyutto, imassa dakkhiṇodakaṃ datvā imaṃ habyasesaṃ dassāmī’’ti brāhmaṇasaññī hutvā eva upasaṅkami. Muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavanti sīse vivaritamatteva kesantaṃ disvā ‘‘muṇḍo’’ti āha. Tato suṭṭhutaraṃ olokento parittampi sikhaṃ adisvā hīḷento ‘‘muṇḍako’’ti āha. Evarūpā hi nesaṃ brāhmaṇānaṃ diṭṭhi. Tato vāti yattha ṭhito addasa, tamhā padesā muṇḍāpīti kenaci kāraṇena muṇḍitasīsāpi honti.
彼时树根，林中最佳树木，头覆顶者，即头顶覆树梢也。何故世尊如此为之？即使具大力量之阿拉汉亦不恒常种种显现于身，唯有世尊曰：“到彼婆罗门处当以头覆顶，令其见我如何应说，然后随其教语说法。”观视左顾……世尊到彼处，婆罗门见头覆顶者，常乐随顺不喜离彼，付以南水示其余食。婆罗门识以“剃头”名之。头剃者即头发剃光也。视其整洁后稍留余发而秃之，谓“剃头”。此是婆罗门常有之相。远方所见名“秃头”，有时也剃发者也。
§458
458.Na brāhmaṇo nomhīti ettha nakāro paṭisedhe, nokāro avadhāraṇe ‘‘na no sama’’ntiādīsu (khu. pā. 6.3; su. ni. 226) viya. Tena nevamhi brāhmaṇoti dasseti. Na rājaputtoti khattiyo namhi. Na vessāyanoti vessopi namhi. Udakoci nomhīti aññopi suddo vā caṇḍālo vā koci na homīti evaṃ ekaṃseneva jātivādasamudācāraṃ paṭikkhipati. Kasmā? Mahāsamuddaṃ pattā viya hi nadiyo pabbajjūpagatā kulaputtā jahanti purimāni nāmagottāni. Pahārādasuttañcettha (a. ni. 8.19) sādhakaṃ. Evaṃ jātivādaṃ paṭikkhipitvā yathābhūtamattānaṃ āvikaronto āha – ‘‘gottaṃ pariññāya puthujjanānaṃ, akiñcano manta carāmi loke’’ti. Kathaṃ gottaṃ pariññāsīti ce? Bhagavā hi tīhi pariññāhi pañcakkhandhe pariññāsi, tesu ca pariññātesu gottaṃ pariññātameva hoti. Rāgādikiñcanānaṃ pana abhāvena so akiñcano mantā jānitvā ñāṇānuparivattīhi kāyakammādīhi carati. Tenāha – ‘‘gottaṃ…pe… loke’’ti. Mantā vuccati paññā, tāya cesa carati. Tenevāha – ‘‘mantaṃ carāmi loke’’ti chandavasena rassaṃ katvā.
“非婆罗门否”此即否定之例，非反对非请求，正如（《库经》6.3；《杂尼》226）中所说。以此知彼处非婆罗门所名。非王子，非释迦，非婆罗门，非童贞，亦非野人，亦非不可净者，否定一切种姓争论。何故？如涉大海者，舍去旧名旧姓。此亦圣典中所说。故断除种姓分别，实如实自现现：“我了知种姓苦行之人，随顺其心而行于世。”“了知种姓”者，乃世尊对五蕴所具足的认知中，种姓为最知也。因无贪嗔痴故，依智慧转行。是故称“种姓见，智见”，依此修其行。称此行为“智”，观以喜乐行于世。
§459-60
459-60. Evaṃ attānaṃ āvikatvā idāni ‘‘evaṃ oḷārikaṃ liṅgampi disvā pucchitabbāpucchitabbaṃ na jānāsī’’ti brāhmaṇassa upārambhaṃ āropento āha – ‘‘saṅghāṭivāsī…pe… gottapañha’’nti. Ettha ca chinnasaṅghaṭitaṭṭhena tīṇipi cīvarāni ‘‘saṅghāṭī’’ti adhippetāni, tāni nivāseti paridahatīti saṅghāṭivāsī. Agahoti ageho, nittaṇhoti adhippāyo. Nivāsāgāraṃ pana bhagavato jetavane mahāgandhakuṭikarerimaṇḍalamāḷakosambakuṭicandanamālādianekappakāraṃ, taṃ sandhāya na yujjati. Nivuttakesoti apanītakeso, ohāritakesamassūti vuttaṃ hoti. Abhinibbutattoti atīva vūpasantapariḷāhacitto, guttacitto vā. Alippamāno idha māṇavehīti upakaraṇasinehassa pahīnattā manussehi alitto asaṃsaṭṭho ekantavivitto. Akallaṃ maṃ brāhmaṇāti yvāhaṃ evaṃ saṅghāṭivāsī…pe… alippamāno idha māṇavehi, taṃ maṃ tvaṃ, brāhmaṇa, pākatikāni nāmagottāni atītaṃ pabbajitaṃ samānaṃ appatirūpaṃ gottapañhaṃ pucchasīti.
459-460节。了知自性后，今起“如彼长衣标志，见之应问，婆罗门不知”等语，乃婆罗门起疑论，谓曰：“常披袈裟等，问种姓之义”。此中三件衣物断尽袈裟名“长衣者”，随其名为长衣。何以称长衣？住处为世尊祇树精舍大树周围，此处非所宜恒住。曰“休止处”，即舍弃之处，脱离之处，弃舍之处。谓绝对宁静心地，内心通达无碍，知秘义者。此谓不染，不同流合污，唯于善心所渡。谓曰“此为人中不净相”，弃绝俗人虔诚而净者。斥责曰“我婆罗门也”，即是此义。乃言“常净水裹于身”，斥棄名称种姓，已出家者，统归一律，复问“不善见问种姓问义”。
Evaṃ vutte upārambhaṃ mocento brāhmaṇo āha – pucchanti ve, bho brāhmaṇā, brāhmaṇebhi saha ‘‘brāhmaṇo no bhava’’nti. Tattha brāhmaṇo noti brāhmaṇo nūti attho. Idaṃ vuttaṃ hoti – nāhaṃ bho akallaṃ pucchāmi. Amhākañhi brāhmaṇasamaye brāhmaṇā brāhmaṇehi saha samāgantvā ‘‘brāhmaṇo nu bhavaṃ, bhāradvājo nu bhava’’nti evaṃ jātimpi gottampi pucchanti evāti.
如是说时，放生的婆罗门便言：‘婆罗门们向他婆罗门们问：“婆罗门你是否存在？”这里“婆罗门非婆罗门”一语，意谓何？这段话的含义是：我并非随便提问。在我们的婆罗门集会中，婆罗门们同其他婆罗门一起问：“婆罗门你是否存在？婆罗门巴拉德瓦乔，你是否存在？”他们不仅询问出生族姓，也如此问询。此意即是如此。
§461-2
461-2. Evaṃ vutte bhagavā brāhmaṇassa cittamudubhāvakaraṇatthaṃ mantesu attano pakataññutaṃ pakāsento āha – ‘‘brāhmaṇo hi ce tvaṃ brūsi…pe… catuvīsatakkhara’’nti. Tassattho – sace tvaṃ ‘‘brāhmaṇo ahaṃ’’ti brūsi, mañca abrāhmaṇaṃ brūsi, tasmā bhavantaṃ sāvittiṃ pucchāmi tipadaṃ catuvīsatakkharaṃ, taṃ me brūhīti. Ettha ca bhagavā paramatthavedānaṃ tiṇṇaṃ piṭakānaṃ ādibhūtaṃ paramatthabrāhmaṇehi sabbabuddhehi pakāsitaṃ atthasampannaṃ byañjanasampannañca ‘‘buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmī’’ti imaṃ ariyasāvittiṃ sandhāya pucchati. Yadipi hi brāhmaṇo aññaṃ vadeyya, addhā naṃ bhagavā ‘‘nāyaṃ, brāhmaṇa, ariyassa vinaye sāvittīti vuccatī’’ti tassa asārakattaṃ dassetvā idheva patiṭṭhāpeyya. Brāhmaṇo pana ‘‘sāvittiṃ pucchāmi tipadaṃ catuvīsatakkhara’’nti idaṃ attano samayasiddhaṃ sāvittilakkhaṇabyañjanakaṃ brahmassarena nicchāritavacanaṃ sutvāva ‘‘addhāyaṃ samaṇo brāhmaṇasamaye niṭṭhaṃ gato, ahaṃ pana aññāṇena ‘abrāhmaṇo aya’nti paribhaviṃ, sādhurūpo mantapāragū brāhmaṇova eso’’ti niṭṭhaṃ gantvā ‘‘handa naṃ yaññavidhiṃ dakkhiṇeyyavidhiñca pucchāmī’’ti tamatthaṃ pucchanto ‘‘kiṃnissitā…pe… loke’’ti imaṃ visamagāthāpadattayamāha. Tassattho – kiṃnissitā kimadhippāyā kiṃ patthentā isayo ca khattiyā ca brāhmaṇā ca aññe ca manujā devatānaṃ atthāya yaññaṃ akappayiṃsu. Yaññamakappayiṃsūti makāro padasandhikaro. Akappayiṃsūti saṃvidahiṃsu akaṃsu. Puthūti bahū annapānadānādinā bhedena anekappakāre puthū vā isayo manujā khattiyā brāhmaṇā ca kiṃnissitā yaññamakappayiṃsu. Kathaṃ nesaṃ taṃ kammaṃ samijjhatīti iminādhippāyena pucchati.
461-2. 如是说时，世尊为了启发婆罗门的心境，明示他自己所声明的智慧，言说：‘婆罗门啊，若你说自己是婆罗门……二十四字咒诵……’因而提出条件：如果你说“我是婆罗门”，我便说你非婆罗门；所以我问你这个有二十四字的识别咒，叫你向我陈述。这里世尊所说的究竟意义，是三藏法义原初本质，是被真如婆罗门、诸佛所揭示的依教义而充满意义且富含暗示的「皈依佛、皈依法、皈依僧」这圣洁识别咒句。虽婆罗门可能说别的，但世尊绝不称此为圣徒戒律的识别咒，借以显明无益，反而即地建立准则。婆罗门说：“我请问的是二十四字的识别咒。”这正是他当时的识别咒特征的真迹，是由婆罗门导师检测得出的。听闻后他认为：“这游方圣者已从婆罗门聚会结束时离去，我因浑然不知而以‘非婆罗门是此’加以轻视，他貌似善人、深藏见解，宛如婆罗门。”于是其离去后说：“我应问有关祭献仪式及回赠仪式。”于是他询问“世间为何如此”等不正之言。这里意谓：为何于世间诸贵族、武士、婆罗门及其他人为诸天神道修祭奠？“祭奠造作”说是连结词，“造作”谓共同商议，谋划，决定。又“商议”意为有知觉。由诸多施舍与饮食等礼仪差别，诸贵族、世人、武士、婆罗门亦曾制订祭祀仪轨。如何这些行为生出业果，世尊者由此而问之。
§463
463. Athassa bhagavā tamatthaṃ byākaronto ‘‘yadantagū vedagū yaññakāle. Yassāhutiṃ labhe tassijjheti brūmī’’ti idaṃ sesapadadvayamāha. Tattha yadantagūti yo antagū, okārassa akāro, dakāro ca padasandhikaro ‘‘asādhāraṇamaññesa’’ntiādīsu (khu. pā. 8.9) makāro viya. Ayaṃ pana attho – yo vaṭṭadukkhassa tīhi pariññāhi antagatattā antagū, catūhi ca maggañāṇavedehi kilese vijjhitvā gatattā vedagū, so yassa isimanujakhattiyabrāhmaṇānaṃ aññatarassa yaññakāle yasmiṃ kismiñci āhāre paccupaṭṭhite antamaso vanapaṇṇamūlaphalādimhipi āhutiṃ labhe, tato kiñci deyyadhammaṃ labheyya, tassa taṃ yaññakammaṃ ijjhe samijjheyya, mahapphalaṃ bhaveyyāti brūmīti.
463. 于是世尊就此详尽说明，说：“于祭典时候，从内在看，那个内内在不外内，构成字母‘o’声音的产生者，成为词语之间的桥梁，称为‘不寻常的识别者’等（引自《库萨那巴拉经》第八章第九节）似乎如同词语连结的器械。这个含义是：于诸苦轮回者，凭三种彻悟观看内在真相，凭四种圣道之知见断除烦恼，断灭之后，此‘识别者’于某次的祭典上，在某些食物供应中包括森林蔬果根茎而得供奉，享受后所得的神圣回报，必定使上述祭祀获得称赞，成为大利福，言此为义。”
§464
464. Atha brāhmaṇo taṃ bhagavato paramatthayogagambhīraṃ atimadhuragiranibbikārasarasampannaṃ desanaṃ sutvā sarīrasampattisūcitañcassa sabbaguṇasampattiṃ sambhāvayamāno pītisomanassajāto ‘‘addhā hi tassā’’ti gāthamāha. Tattha iti brāhmaṇoti saṅgītikārānaṃ vacanaṃ, sesaṃ brāhmaṇassa. Tassattho – addhā hi tassa mayhaṃ hutamijjhe, ayaṃ ajja deyyadhammo ijjhissati samijjhissati mahapphalo bhavissati yaṃ tādisaṃ vedagumaddasāma, yasmā tādisaṃ bhavantarūpaṃ vedaguṃ addasāma. Tvaññeva hi so vedagū, na añño. Ito pubbe pana tumhādisānaṃ vedagūnaṃ antagūnañca adassanena amhādisānaṃ yaññe paṭiyattaṃ añño jano bhuñjati pūraḷāsaṃ carukañca pūvañcāti.
464. 之后婆罗门听闻世尊说此究竟义理，义言深远如甘露蜜浆、热铁火炬般甘甜，身心欢喜具足而生，便发言道：“这正是此事。”此处“婆罗门”一词，系乐师之言，是对婆罗门余者的总结。这里指：确实此识别咒，是我今日看见的甘露甘甜、深邃义理，我预言其必然成就大利。因为我初见这种甘露甘甜的识别咒，唯有你是识别者，无他。以前你所谓的识别者未曾示现，但由你们祭祀中断现，别有他人为后续续食诸存续，牢固而细致周密，捍卫其前因后果。”
§465
465. Tato bhagavā attani pasannaṃ vacanapaṭiggahaṇasajjaṃ brāhmaṇaṃ viditvā yathāssa suṭṭhu pākaṭā honti, evaṃ nānappakārehi dakkhiṇeyye pakāsetukāmo ‘‘tasmātiha tva’’nti gāthamāha. Tassattho – yasmā mayi pasannosi, tasmā pana iha tvaṃ, brāhmaṇa, upasaṅkamma pucchāti attānaṃ dassento āha. Idāni ito pubbaṃ atthenaatthikapadaṃ parapadena sambandhitabbaṃ – atthena atthiko tassa atthatthikabhāvassa anurūpaṃ kilesaggivūpasamena santaṃ, kodhadhūmavigamena vidhūmaṃ, dukkhābhāvena anīghaṃ, anekavidhaāsābhāvena nirāsaṃ appevidha ekaṃsena idha ṭhitova idha vā sāsane abhivinde lacchasi adhigacchissasi sumedhaṃ varapaññaṃ khīṇāsavadakkhiṇeyyanti. Atha vā yasmā mayi pasannosi, tasmātiha, tvaṃ brāhmaṇa, atthena atthiko samāno upasaṅkamma puccha santaṃ vidhūmaṃ anīghaṃ nirāsanti attānaṃ dassento āha. Evaṃ pucchanto appevidha abhivinde sumedhaṃ khīṇāsavadakkhiṇeyyanti evampettha yojanā veditabbā.
465. 接着世尊见婆罗门心意清净、正言迎接，欲以多种方式向他示现转法的知识，便说偈言：“因此你——”此处意谓：因你对我心意清净，所以你应及早前来，亲近我，问询自身，使自己得到明了，示现适宜。此时将前文深义联系在一起，诠释“对应之义”，即此识别咒与断灭烦恼相应法门的配合——烦恼熄灭如风消烟散，苦难消除如无风细微，种种失望寂灭，单一守持，住于此法教中得殊胜成就，并获乐善慧眼，滅尽染污受戒净行者。又或言：既然你于我心清净，则你应亲近我，呈现自身清净、无烟尘、平静及失望涤除之相。示现自身如是者，方能被智慧睿智者及灭尽染污者善观察。此乃内涵，应予以了解审察。
§466
466. Atha brāhmaṇo yathānusiṭṭhaṃ paṭipajjamāno bhagavantaṃ āha – ‘‘yaññe ratohaṃ…pe… brūhi meta’’nti. Tattha yañño yāgo dānanti atthato ekaṃ. Tasmā dānarato ahaṃ, tāya eva dānārāmatāya dānaṃ dātukāmo, na pana jānāmi, evaṃ ajānantaṃ anusāsatu maṃ bhavaṃ. Anusāsanto ca uttāneneva nayena yattha hutaṃ ijjhate brūhi metanti evamettha atthayojanā veditabbā. ‘‘Yathāhuta’’ntipi pāṭho.
466. 此后婆罗门依照既定修持进向世尊，说：“我喜于祭祀……请为我说此。”其中“祭祀”是放弃、施舍的意涵，为方便理由，是一项法行。因此，既然我乐于施舍，且为此施舍之欢喜，愿能为我指导，教示我，虽然我对此不甚了知，望照此指导我依止。世尊依照他先前定听本作读‘如所施’而应对。
§467
467. Athassa bhagavā vattukāmo āha – ‘‘tena hi…pe… desessāmī’’ti. Ohitasotassa cassa anusāsanatthaṃ tāva ‘‘mā jātiṃ pucchī’’ti gāthamāha. Tattha mā jātiṃ pucchīti yadi hutasamiddhiṃ dānamahapphalataṃ paccāsīsasi, jātiṃ mā puccha. Akāraṇañhi dakkhiṇeyyavicāraṇāya jāti. Caraṇañca pucchāti apica kho sīlādiguṇabhedaṃ caraṇaṃ puccha. Etañhi dakkhiṇeyyavicāraṇāya kāraṇaṃ.
世尊欲为此事宣说，便言：『因此……当为说法。』为了教导修行人，世尊即以偈语说：『勿问出生之处。』此中所谓『勿问出生』，是说如果你因为火焰燃烧之功德极大而赠予火柴，就不应问其出处。出生之意，乃因其宜于右方而名之。又说询问脚，然而也是因德行品性之别而称询问。此正是因其适于右方而称为原因。
Idānissa tamatthaṃ vibhāvento nidassanamāha – ‘‘kaṭṭhā have jāyati jātavedo’’tiādi. Tatrāyamadhippāyo – idha kaṭṭhā aggi jāyati, na ca so sālādikaṭṭhā jāto eva aggikiccaṃ karoti, sāpānadoṇiādikaṭṭhā jāto na karoti, apica kho attano acciādiguṇasampannattā eva karoti. Evaṃ na brāhmaṇakulādīsu jāto eva dakkhiṇeyyo hoti, caṇḍālakulādīsu jāto na hoti, apica kho nīcākulīnopi uccākulīnopi khīṇāsavamuni dhitimā hirīnisedho ājāniyo hoti, imāya dhitihiripamukhāya guṇasampattiyā jātimā uttamadakkhiṇeyyo hoti. So hi dhitiyā guṇe dhārayati, hiriyā dose nisedheti. Vuttañcetaṃ ‘‘hiriyā hi santo na karonti pāpa’’nti. Tena te brūmi –
现在就此事理予以分析并举例说明，言曰『木材生于火神』等。上文三义就是说：此处木材缘火而生，非由稻草等木生火；烧炭柴草之类木材，则不作火务，唯凭自身的火属性而行事。正如不因出生于婆罗门家等，即为尊贵；非出于贱民家中，即为不尊贵。贱家及高家之中，若无灭尽漏之圣者，则无愤慨与羞耻之心；有此似之持心为德者，虽出身于任何家族，皆为尊贵。此因具足持心、羞耻及厌恶之德，出身之处才能称为尊贵。持心者维持德行，羞耻者弃恶趣。如经中所言：『有羞耻者，圣者不作恶』。因此我谓尔等——
‘‘Mā jātiṃ pucchī caraṇañca puccha,
『勿问出生，亦问其足，
Kaṭṭhā have jāyati jātavedo;
木材生火神焉；
Nīcākulīnopi munī dhitīmā,
贱家圣人亦有智，
Ājāniyo hoti hirīnisedho’’ti. –
因羞耻成正士。』
Esa saṅkhepo, vitthāro pana assalāyanasuttānusārena (ma. ni. 2.401 ādayo) veditabbo.
这是一段概要说明，但详细展开应依照纯正的原始经卷中的阿萨拉亚那经文（ma. ni. 2.401 章节）来理解。
§468
468. Evametaṃ bhagavā cātuvaṇṇisuddhiyā anusāsitvā idāni yattha hutaṃ ijjhate, yathā ca hutaṃ ijjhate, tamatthaṃ dassetuṃ ‘‘saccena danto’’tiādigāthamāha. Tattha saccenāti paramatthasaccena. Tañhi patto danto hoti. Tenāha – ‘‘saccena danto’’ti. Damasā upetoti indriyadamena samannāgato. Vedantagūti vedehi vā kilesānaṃ antaṃ gato, vedānaṃ vā antaṃ catutthamaggañāṇaṃ gato. Vūsitabrahmacariyoti puna vasitabbābhāvato vutthamaggabrahmacariyo. Kālena tamhi habyaṃ paveccheti attano deyyadhammaṭṭhitakālaṃ tassa sammukhībhāvakālañca upalakkhetvā tena kālena tādise dakkhiṇeyye deyyadhammaṃ paveccheyya, paveseyya paṭipādeyya.
468. 世尊在教授纯净的四念处法时，既为说法且所说之处，都会应着所说的法义，依照所述内容予以显现。如其所说‘诚信已降服’，即便已彻入正谛之诚信，于彼处达成降伏者。故言『诚信已降服』。所谓“已降服”，是指具有感官受制能力。所谓“获得感受终止者”，是指已彻知烦恼之终结，或到达感受的终止，即第四圣道智之境界。所谓高洁梵行，是指远离应舍之境，故称不住安住的法行。随时随地察觉己身天赋的宿命与临终之时，持此觉知，在适当的吉祥之处了知自己的宿命业报，去依止并遵行。
§469-71
469-71.Kāmeti vatthukāme ca kilesakāme ca. Susamāhitindriyāti suṭṭhu samāhitaindriyā, avikkhittaindriyāti vuttaṃ hoti. Candova rāhuggahaṇā pamuttāti yathā cando rāhuggahaṇā, evaṃ kilesaggahaṇā pamuttā ye atīva bhāsanti ceva tapanti ca. Satāti satisampannā. Mamāyitānīti taṇhādiṭṭhimamāyitāni.
469-471. “贪”指，无慾望的执著与烦恼；“善摄根意”，即善于调摄诸根，不使散乱，意境安住；“无散乱根”，就是精神未散乱。犹如月光逐步明朗般，内心烦恼渐渐消释，最后得解脱释放，那些严重妄说和热恼亦斩断。谓之“具足念”，即心中不生贪著。所谓“我所执著”，是如渴望与见的执著。
§472
472.Yo kāme hitvāti ito pabhuti attānaṃ sandhāya vadati. Tattha kāme hitvāti kilesakāme pahāya. Abhibhuyyacārīti tesaṃ pahīnattā vatthukāme abhibhuyyacārī. Jātimaraṇassa antaṃ nāma nibbānaṃ vuccati, tañca yo vedi attano paññābalena aññāsi. Udakarahado vāti ye ime anotattadaho kaṇṇamuṇḍadaho rathakāradaho chaddantadaho kuṇāladaho mandākinidaho sīhappapātadahoti himavati satta mahārahadā aggisūriyasantāpehi asamphuṭṭhattā niccaṃ sītalā, tesaṃ aññataro udakarahadova sīto parinibbutakilesapariḷāhattā.
472. 讲说者表示：“为了利益欲望”，是指为了了断烦恼的欲望而弃舍它。所谓“相对行者”，是指已摧毁内心执著的贪欲者。称涅槃为生死终结，只有凭自智才能认识此境。所谓水火之苦，包括眼耳鼻舌身意六根六境的烦恼之热。喜马拉雅七种大寒热火不触，常是极寒凉爽，其中最寒冷如同寒水。此寒凉如同抑止烦恼之热的境界。
§473
473.Samoti tulyo. Samehīti vipassiādīhi buddhehi. Te hi paṭivedhasamattā ‘‘samā’’ti vuccanti. Natthi tesaṃ paṭivedhenādhigantabbesu guṇesu, pahātabbesu vā dosesu vemattatā , addhānaāyukulappamāṇābhinikkhamanapadhānabodhirasmīhi pana nesaṃ vemattatā hoti. Tathā hi te heṭṭhimaparicchedena catūhi asaṅkhyeyyehi kappasatasahassena ca pāramiyo pūrenti, uparimaparicchedena soḷasahi asaṅkhyeyyehi kappasatasahassena ca. Ayaṃ nesaṃ addhānavemattatā. Heṭṭhimaparicchedena ca vassasatāyukakāle uppajjanti, uparimaparicchedena vassasatasahassāyukakāle. Ayaṃ nesaṃ āyuvemattatā. Khattiyakule vā brāhmaṇakule vā uppajjanti. Ayaṃ kulavemattatā. Uccā vā honti aṭṭhāsītihatthappamāṇā, nīcā vā pannarasaaṭṭhārasahatthappamāṇā. Ayaṃ pamāṇavemattatā. Hatthiassarathasivikādīhi nikkhamanti vehāsena vā. Tathā hi vipassikakusandhā assarathena nikkhamiṃsu, sikhīkoṇāgamanā hatthikkhandhena, vessabhū sivikāya, kassapo vehāsena, sakyamuni assapiṭṭhiyā. Ayaṃ nekkhammavemattatā. Sattāhaṃ vā padhānamanuyuñjanti, aḍḍhamāsaṃ, māsaṃ, dvemāsaṃ, temāsaṃ, catumāsaṃ, pañcamāsaṃ, chamāsaṃ, ekavassaṃ dviticatupañcachavassāni vā. Ayaṃ padhānavemattatā. Assattho vā bodhirukkho hoti nigrodhādīnaṃ vā aññataro. Ayaṃ bodhivemattatā. Byāmāsītianantapabhāyuttā honti. Tattha byāmappabhā vā asītippabhā vā sabbesaṃ samānā, anantappabhā pana dūrampi gacchati āsannampi, ekagāvutaṃ dvigāvutaṃ yojanaṃ anekayojanaṃ cakkavāḷapariyantampi, maṅgalassa buddhassa sarīrappabhā dasasahassacakkavāḷaṃ agamāsi. Evaṃ santepi manasā cintāyattāva sabbabuddhānaṃ, yo yattakamicchati, tassa tattakaṃ gacchati. Ayaṃ rasmivemattatā. Imā aṭṭha vemattatā ṭhapetvā avasesesu paṭivedhenādhigantabbesu guṇesu, pahātabbesu vā dosesu natthi nesaṃ viseso, tasmā ‘‘samā’’ti vuccanti. Evametehi samo samehi.
473.“相等”与“同等”，诸佛如毗婆尸等佛俱皆达“相等”，即能达成断除一切污秽与缺失，无有不善之境。虽其智慧、寿命、家世、身量、高低、出家方式、修习时限皆各异，但皆无差别地成就。更有佛体光明无量，光照十万由旬，犹如满天佛陀内心所许愿，所愿遂成之相。此八种平等，是作为超越分类、见解差别的准则。故称之为“相等”，如同众佛之境，平等无异。
Visamehidūreti na samā visamā, paccekabuddhādayo avasesasabbasattā. Tehi visamehi asadisatāya dūre. Sakalajambudīpaṃ pūretvā pallaṅkena pallaṅkaṃ saṅghaṭṭetvā nisinnā paccekabuddhāpi hi guṇehi ekassa sammāsambuddhassa kalaṃ nāgghanti soḷasiṃ , ko pana vādo sāvakādīsu. Tenāha – ‘‘visamehi dūre’’ti. Tathāgato hotīti ubhayapadehi dūreti yojetabbaṃ. Anantapaññoti aparimitapañño. Lokiyamanussānañhi paññaṃ upanidhāya aṭṭhamakassa paññā adhikā, tassa paññaṃ upanidhāya sotāpannassa. Evaṃ yāva arahato paññaṃ upanidhāya paccekabuddhassa paññā adhikā, paccekabuddhassa paññaṃ pana upanidhāya tathāgatassa paññā adhikāti na vattabbā, anantā icceva pana vattabbā. Tenāha – ‘‘anantapañño’’ti. Anūpalittoti taṇhādiṭṭhilepehi alitto. Idha vā huraṃ vāti idhaloke vā paraloke vā. Yojanā panettha – samo samehi visamehi dūre tathāgato hoti. Kasmā? Yasmā anantapañño anupalitto idha vā huraṃ vā, tena tathāgato arahati pūraḷāsanti.
“不平”等亦非绝对不平，散佛及诸凡夫皆受这些不平限度影响。诸末法特殊凡夫，远离如来法如同远离南方。遍满整个红莲花洲，集会而坐的散佛光辉远不能与一位正觉佛法功德相比，更何况弟子等微小众生。故曰“与不平者疏远”。“如来”二字指应从彼此两方相合而表达。所谓“无限智慧”，是指世人对正见的智慧，加上初果人、阿拉汉、辟支佛诸圣者，已无法与第八果阿拉汉所具足的智慧相提并论。故有“无限智慧”一说。所谓“污垢未被涤除”，是指尚染烦恼的执著与见解。或该界、欲界各分别不同距离与范围之中，如“同等”“不平”皆可采取不同附近或远离之义。因为无限智慧与染污见互相牵制，是故如来修行阿拉汉皆在此二者之间。因无边智慧，故彼如来于此得名为“十地伟大圣者”。
§474
474.Yamhina māyāti ayaṃ pana gāthā aññā ca īdisā māyādidosayuttesu brāhmaṇesu dakkhiṇeyyasaññāpahānatthaṃ vuttāti veditabbā. Tattha amamoti sattasaṅkhāresu ‘‘idaṃ mamā’’ti pahīnamamāyitabhāvo.
474.本文咏颂的这偈颂，以及其他类似针对具执着的婆罗门所说的偈颂，应理解为批判他们所持的以奉献南方（指向南方的供养）为标志的错误见解。这里在诸种心行（sankhāra）中之“我所”的执着已经被破除，表现为抛弃所谓“这是我的”的幻觉状态。
§475
475.Nivesananti taṇhādiṭṭhinivesanaṃ. Tena hi mano tīsu bhavesu nivisati, tena taṃ ‘‘nivesanaṃ manaso’’ti vuccati. Tattheva vā nivisati taṃ hitvā gantuṃ asamatthatāya. Tenapi ‘‘nivesana’’nti vuccati. Pariggahāti taṇhādiṭṭhiyo eva, tāhi pariggahitadhammā vā. Kecīti appamattakāpi. Anupādiyānoti tesaṃ nivesanapariggahānaṃ abhāvā kañci dhammaṃ anupādiyamāno.
475.“寄居”意指渴爱及见解的寄住。心因此停留于三界之中，故称为“心之寄居”。即便此心停留于此，仍未证得超越，未能离去自由，故仍称为“寄居”。“执持”即是指这渴爱与见解，是由这些的执持所成。虽有些稍觉细微不持，却因未舍弃而不能断除，故称无执持者。
§476
476.Samāhito maggasamādhinā. Udatārīti uttiṇṇo. Dhammaṃ caññāsīti sabbañca ñeyyadhammaṃ aññāsi. Paramāya diṭṭhiyāti sabbaññutaññāṇena.
476.“专注”即谓以禅定入道而住。“超越”指超出了凡俗界限。“了知法”即洞悉诸法，已知一切应知之法。至“至高见”即因通达一切而得的究竟智见。
§477
477.Bhavāsavāti bhavataṇhājhānanikantisassatadiṭṭhisahagatā rāgā. Vacīti vācā. Kharāti kakkhaḷā pharusā. Vidhūpitāti daḍḍhā. Atthagatāti atthaṅgatā. Na santīti vidhūpitattā atthaṅgatattā ca. Ubhayehi pana ubhayaṃ yojetabbaṃ sabbadhīti sabbesu khandhāyatanādīsu.
477.“有漏烦恼”指伴随生死渴爱、嗔恨及坚固见解的贪爱。“言语”谓粗野恶劣。“撕裂”意为严厉斩断。“意义落实”即含义明确。“不和谐”指撕裂与落实二者皆非和谐并存。然两者须调和应用于一切五蕴、六处等法。
§478
478.Mānasattesūti mānena laggesu. Dukkhaṃ pariññāyāti vaṭṭadukkhaṃ tīhi pariññāhi parijānitvā. Sakhettavatthunti sahetupaccayaṃ, saddhiṃ kammakilesehīti vuttaṃ hoti.
478.“心的众生”意指为心所缠的众生。对苦的认识谓以三苦（轮回苦、变化苦、行苦）了知。“境地”指境界与条件，“同行”即共处、相伴，以表示业与烦恼的关联。
§479
479.Āsaṃ anissāyāti taṇhaṃ anallīyitvā. Vivekadassīti nibbānadassī. Paravediyanti parehi ñāpetabbaṃ. Diṭṭhimupātivattoti dvāsaṭṭhibhedampi micchādiṭṭhiṃ atikkanto. Ārammaṇāti paccayā, punabbhavakāraṇānīti vuttaṃ hoti.
479.“渴爱无自因”指渴爱未被使其生起的条件完全净除故仍存。“寂灭显现”是曰涅槃的显现或证悟。“教导他人”表明须由他人宣说教导。“见解的破坏”指超越邪见及正确见的六十二种表现。缘起为“触媒”，被称为复生之因。
§480
480.Paroparāti varāvarā sundarāsundarā. Parā vā bāhirā, aparā ajjhattikā. Sameccāti ñāṇena paṭivijjhitvā. Dhammāti khandhāyatanādayo dhammā. Upādānakhaye vimuttoti nibbāne nibbānārammaṇato vimutto, nibbānārammaṇavimuttilābhīti attho.
「别人与自己，善与不善，美与不美。『别人』谓外在，『自己』谓内在。『相称』者，谓由智慧分别清楚。『法』者，蕴、处等诸法。于执取断灭，得解脱，是涅槃；由涅槃之相得解脱，即涅槃相解脱之义。」
§481
481.Saṃyojanaṃjātikhayantadassīti saṃyojanakkhayantadassī jātikkhayantadassī ca. Saṃyojanakkhayantena cettha saupādisesā nibbānadhātu, jātikkhayantena anupādisesā vuttā. Khayantoti hi accantakhayassa samucchedappahānassetaṃ adhivacanaṃ. Anunāsikalopo cettha ‘‘vivekajaṃ pītisukha’’ntiādīsu viya na kato. Yopānudīti yo apanudi. Rāgapathanti rāgārammaṇaṃ, rāgameva vā. Rāgopi hi duggatīnaṃ pathattā ‘‘rāgapatho’’ti vuccati kammapatho viya. Suddho nidoso vimalo akācoti parisuddhakāyasamācārāditāya suddho. Yehi ‘‘rāgadosā ayaṃ pajā, dosadosā, mohadosā’’ti vuccati. Tesaṃ abhāvā nidoso. Aṭṭhapurisamalavigamā vimalo, upakkilesābhāvato akāco. Upakkiliṭṭho hi upakkilesena ‘‘sakāco’’ti vuccati. Suddho vā yasmā niddoso, niddosatāya vimalo, bāhiramalābhāvena vimalattā akāco. Samalo hi ‘‘sakāco’’ti vuccati. Vimalattā vā āguṃ na karoti, tena akāco. Āgukiriyā hi upaghātakaraṇato ‘‘kāco’’ti vuccati.
「『结缚』者，谓结缚断尽之见。『结缚断尽者』亦称生、死断尽者。借结缚断尽者，谓有余涅槃界；借生灭断尽者，谓无余涅槃界。『断尽』即彻底灭尽、根绝舍弃之义。此处非决定说『离欲生欢喜』等。『随之』者，即『依止』之意。『淫路径』意为由欲所引发之路径。欲者，为恶趣之道路故称『淫路径』。『清净』者，由身口意清净故称清净。『憎恨与愚痴之毒』谓诸恶根，谓为憎恨与愚痴毒害。其无此辈，即谓无毒。八种人品无染，清净无秽者为无疵。被染者则谓『有秽』。清净者因无疵、无染故无秽。被染者谓为『有疵』。清净者无染且无污秽，亦谓无疵因之『无疵』。污秽不能引起浊染，故谓无疵。能引起伤害作用，谓之『有疵』。」
§482
482.Attano attānaṃ nānupassatīti ñāṇasampayuttena cittena vipassanto attano khandhesu aññaṃ attānaṃ nāma na passati, khandhamattameva passati. Yā cāyaṃ ‘‘attanāva attānaṃ sañjānāmī’’ti tassa saccato thetato diṭṭhi uppajjati, tassā abhāvā attano attānaṃ nānupassati, aññadatthu paññāya khandhe passati. Maggasamādhinā samāhito, kāyavaṅkādīnaṃ abhāvā ujjugato, lokadhammehi akampanīyato ṭhitatto, taṇhāsaṅkhātāya ejāya pañcannaṃ cetokhilānañca aṭṭhaṭṭhānāya kaṅkhāya ca abhāvā anejo akhilo akaṅkho.
「智慧具足者内观自身，即不内见我，于自身蕴方显现无他我。若生此‘我以我之名自知’之见，则实有执著，见妄起。其无此则智慧于蕴中见异。入道定聚而定住，令身体缺憾不生，诸世法不动，渴爱等为五障、八处、疑虑皆无，定然无恙、无忧、无疑虑。」
§483
483.Mohantarāti mohakāraṇā mohapaccayā, sabbakilesānametaṃ adhivacanaṃ. Sabbesu dhammesu ca ñāṇadassīti sacchikatasabbaññutaññāṇo. Tañhi sabbesu dhammesu ñāṇaṃ, tañca bhagavā passi, ‘‘adhigataṃ me’’ti sacchikatvā vihāsi. Tena vuccati ‘‘sabbesu dhammesu ca ñāṇadassī’’ti. Sambodhinti arahattaṃ. Anuttaranti paccekabuddhasāvakehi asādhāraṇaṃ. Sivanti khemaṃ nirupaddavaṃ sassirikaṃ vā. Yakkhassāti purisassa. Suddhīti vodānatā. Ettha hi mohantarābhāvena sabbadosābhāvo, tena saṃsārakāraṇasamucchedo antimasarīradhāritā, ñāṇadassitāya sabbaguṇasambhavo. Tena anuttarā sambodhipatti, ito parañca pahātabbamadhigantabbaṃ vā natthi. Tenāha – ‘‘ettāvatā yakkhassa suddhī’’ti.
「愚痴之谓，愚痴之因、愚痴之缘，是诸污秽之统称。于一切法中获得智慧与见，谓证知一切真理。世尊亲见此智慧，宣言‘已得成就’，故称为‘一切法中见智慧者’。‘究竟觉’谓阿拉汉果。‘无上’谓外道弟子所不能及。‘安稳’谓无烦恼、无恐怖、或常乐。‘天人’谓人中之天人。‘清净’谓无垢。由无愚痴及诸毒皆灭故，终断生死流转，名为智慧显现，由智慧显现而生诸善法故。无上觉之现前，后则宜舍，别无他法可证。故曰‘天人之清净即至此’。」
§484
484. Evaṃ vutte brāhmaṇo bhiyyosomattāya bhagavati pasanno pasannākāraṃ karonto āha ‘‘hutañca mayha’’nti. Tassattho – yamahaṃ ito pubbe brahmānaṃ ārabbha aggimhi ajuhaṃ, taṃ me hutaṃ saccaṃ vā hoti, alikaṃ vāti na jānāmi. Ajja pana idaṃ hutañca mayhaṃ hutamatthu saccaṃ, saccahutameva atthūti yācanto bhaṇati. Yaṃ tādisaṃ vedagunaṃ alatthaṃ, yasmā idheva ṭhito bhavantarūpaṃ vedaguṃ alatthaṃ. Brahmā hi sakkhi, paccakkhameva hi tvaṃ brahmā, yato paṭiggaṇhātu me bhagavā, paṭiggahetvā ca bhuñjatu me bhagavā pūraḷāsanti taṃ habyasesaṃ upanāmento āha.
「如是说时，婆罗门更深欢喜，喜色具现，谓曰‘如是谓我已得知矣。前世以来，婆罗门起誓于火，然我不知誓辞真伪。今此誓语，确属我所有之誓。诚真誓语为真义’，此乃祈求说法。此义，谓从前婆罗门起誓在火，我即闻之。婆罗门即为证人，且因即为婆罗门，愿世尊承认，我将受食供养，世尊承认后，余者悉皆奉纳。”
§487
487. Atha bhagavā kasibhāradvājasutte vuttanayena gāthādvayamabhāsi. Tato brāhmaṇo ‘‘ayaṃ attanā na icchati, kampi caññaṃ sandhāya ‘kevalinaṃ mahesiṃ khīṇāsavaṃ kukkuccavūpasantaṃ annena pānena upaṭṭhahassū’ti bhaṇatī’’ti evaṃ gāthāya atthaṃ asallakkhetvā taṃ ñātukāmo āha ‘‘sādhāhaṃ bhagavā’’ti. Tattha sādhūti āyācanatthe nipāto. Tathāti yena tvamāha, tena pakārena. Vijaññanti jāneyyaṃ. Yanti yaṃ dakkhiṇeyyaṃ yaññakāle pariyesamāno upaṭṭhaheyyanti pāṭhaseso. Pappuyyāti patvā. Tava sāsananti tava ovādaṃ. Idaṃ vuttaṃ hoti. Sādhāhaṃ bhagavā tava ovādaṃ āgamma tathā vijaññaṃ ārocehi me taṃ kevalinanti adhippāyo. Yo dakkhiṇaṃ bhuñjeyya mādisassa, yaṃ cāhaṃ yaññakāle pariyesamāno upaṭṭhaheyyaṃ, tathārūpaṃ me dakkhiṇeyyaṃ dassehi, sace tvaṃ na bhuñjasīti.
「于是，世尊以迦斯毗·拔罗陀伽经中所说偈颂二句而说法。婆罗门谓‘此人非我所欲，而恐吓他人，称‘唯一之尊，已断烦恼，已息恶习，饮食自理’者’，婆罗门欲勿谓恶。以此偈颂义意，婆罗门甚喜，称‘善哉世尊’。『善哉』者，谓乞求之言。『然尔』谓以所说偈语故。应知悉解。所说乞求之财于布施时应供具持。供养者还，当自欢喜属汝法。此为所说。『善哉世尊』者，依佛之教诲，诚敬呈请。我今以此拜谢犹如唯一希求者。尔时示现‘以所获施馈，示现所给予之财，若汝不受食，则不食矣’。」
§488-90
488-90. Athassa bhagavā pākaṭena nayena tathārūpaṃ dakkhiṇeyyaṃ dassento ‘‘sārambhā yassā’’ti gāthāttayamāha. Tattha sīmantānaṃ vinetāranti sīmāti mariyādā sādhujanavutti, tassā antā pariyosānā aparabhāgāti katvā sīmantā vuccanti kilesā, tesaṃ vinetāranti attho. Sīmantāti buddhaveneyyā sekkhā ca puthujjanā ca, tesaṃ vinetārantipi eke. Jātimaraṇakovidanti ‘‘evaṃ jāti evaṃ maraṇa’’nti ettha kusalaṃ. Moneyyasampannanti paññāsampannaṃ, kāyamoneyyādisampannaṃ vā. Bhakuṭiṃ vinayitvānāti yaṃ ekacce dubbuddhino yācakaṃ disvā bhakuṭiṃ karonti, taṃ vinayitvā, pasannamukhā hutvāti attho. Pañjalikāti paggahitaañjalino hutvā.
488-490。世尊以明显的教导方式，并以相应的教义，展示所当恭敬者，说：“所应发起者即此。”此处，所谓界限者，谓尊敬之义，出自善好人之言，界限终止如地理端边，故名为界限者，即除恶之谓也。界限者，有释迦族的圣弟子及外道凡人，亦有欲除恶者。生死苦行者谓“生如是，死如是”，此为善法；具智慧者谓“智慧圆满”，或谓“身具智慧”等。所谓除垢者，谓有些愚痴者，见乞求者而请求乞食，净化自身，使脸色和悦。合掌者，谓合手恭敬之状。
§491
491. Atha brāhmaṇo bhagavantaṃ thomayamāno ‘‘buddho bhava’’nti gāthamāha. Tattha āyāgoti āyajitabbo, tato tato āgamma vā yajitabbametthātipi āyāgo, deyyadhammānaṃ adhiṭṭhānabhūtoti vuttaṃ hoti . Sesamettha ito purimagāthāsu ca yaṃ na vaṇṇitaṃ, taṃ sakkā avaṇṇitampi jānitunti uttānatthattāyeva na vaṇṇitaṃ. Ito paraṃ pana kasibhāradvājasutte vuttanayamevāti.
491。后婆罗门对世尊傲慢说：“当作佛。”此处“祭献”谓施献之意，谓施者须依次而行，且尊有灵神，意涵施事有天道础基而行。剩余有些前文经文未详尽者，虽有未叙，然皆得知其大意。此后便是《卡希巴拉德瓦迦经》中所示之内容。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya pūraḷāsasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《布拉喇萨经》之释义已毕。
5. Māghasuttavaṇṇanā五、《玛嘎经》之释义
Evaṃme sutanti māghasuttaṃ. Kā uppatti? Ayameva yāssa nidāne vuttā. Ayañhi māgho māṇavo dāyako ahosi dānapati. Tassetadahosi – ‘‘sampattakapaṇaddhikādīnaṃ dānaṃ dinnaṃ mahapphalaṃ hoti, udāhu noti samaṇaṃ gotamaṃ etamatthaṃ pucchissāmi, samaṇo kira gotamo atītānāgatapaccuppannaṃ jānātī’’ti. So bhagavantaṃ upasaṅkamitvā pucchi. Bhagavā cassa pucchānurūpaṃ byākāsi. Tayidaṃ saṅgītikārānaṃ brāhmaṇassa bhagavatoti tiṇṇampi vacanaṃ samodhānetvā ‘‘māghasutta’’nti vuccati.
这是所谓如是所闻的玛诃经文。缘起何在？即来自这位名为玛诃的婆罗门之因。此婆罗门生性慷慨，乐施财物。世尊曾示以境界，于是其问：“修行者果德玛，知过去、未来及现在。”于是婆罗门至世尊前祈问，世尊应问而解说。故此，诸多婆罗门因听世尊教义而归心，即称《玛诃经》。
Tattha rājagaheti evaṃnāmake nagare. Tañhi mandhātumahāgovindādīhi pariggahitattā ‘‘rājagaha’’nti vuccati. Aññepettha pakāre vaṇṇayanti. Kiṃ tehi, nāmametaṃ tassa nagarassa? Taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. Evaṃ gocaragāmaṃ dassetvā nivāsaṭṭhānamāha – ‘‘gijjhakūṭe pabbate’’ti. So ca gijjhā tassa kūṭesu vasiṃsu, gijjhasadisāni vāssa kūṭāni, tasmā ‘‘gijjhakūṭo’’ti vuccatīti veditabbo.
此处所提“王舍城”，即名城之一。因大国王及名臣如慢陀、大阇耶及摩诃吝伽等而成名。其他地方则有不同称呼。此城自佛陀时代至转轮圣王时代均有，后毁，乃被夜叉所占据，城中有森林栖息，故被称为“谷地林”，谓居住之地在蛙峰山上。蛙即数聚居之虫，彼群群于峰上，因此称为“蛙峰”。
Atha kho…pe… avocāti ettha māghoti tassa brāhmaṇassa nāmaṃ. Māṇavoti antevāsivāsaṃ anatītabhāvena vuccati, jātiyā pana mahallako. ‘‘Pubbāciṇṇavasenā’’ti eke piṅgiyo māṇavo viya. So hi vīsavassasatikopi pubbāciṇṇavasena ‘‘piṅgiyo māṇavo’’ tveva saṅkhaṃ agamāsi. Sesaṃ vuttanayameva.
此处世尊称其名“玛诃”，此婆罗门名“玛诃”。“摩纳婆”意为后代居住广阔之地者，且为妃祖。昔有人达五十岁，称为“前世婆罗门后代广居者”。此即所传原义。
Ahañhi, bho gotama…pe… pasavāmīti ettha dāyako dānapatīti dāyako ceva dānapati ca. Yo hi aññassa santakaṃ tenāṇatto deti, sopi dāyako hoti, tasmiṃ pana dāne issariyābhāvato na dānapati. Ayaṃ pana attano santakaṃyeva deti. Tenāha – ‘‘ahañhi, bho gotama , dāyako dānapatī’’ti. Ayameva hi ettha attho, aññatra pana antarantarā maccherena abhibhuyyamāno dāyako anabhibhūto dānapatītiādināpi nayena vattuṃ vaṭṭati. Vadaññūti yācakānaṃ vacanaṃ jānāmi vuttamatteyeva ‘‘ayamidamarahati ayamida’’nti purisavisesāvadhāraṇena bahūpakārabhāvagahaṇena vā. Yācayogoti yācituṃ yutto. Yo hi yācake disvāva bhakuṭiṃ katvā pharusavacanādīni bhaṇati, so na yācayogo hoti. Ahaṃ pana na tādisoti dīpeti. Dhammenāti adinnādānanikativañcanādīni vajjetvā bhikkhācariyāya, yācanāyāti attho. Yācanā hi brāhmaṇānaṃ bhogapariyesane dhammo, yācamānānañca nesaṃ parehi anuggahakāmehi dinnā bhogā dhammaladdhā nāma dhammādhigatā ca honti, so ca tathā pariyesitvā labhi. Tenāha – ‘‘dhammena bhoge pariyesāmi…pe… dhammādhigatehī’’ti. Bhiyyopi dadāmīti tato uttaripi dadāmi, pamāṇaṃ natthi, ettha laddhabhogappamāṇena dadāmīti dasseti.
我，唉，果德玛，乃施主亦称施主，施主即给予他人恩赐者。若某人奉献他人财物，此乃施主，但因无主宰故不算真施主。此人仅奉施于自家所有物，故称“施主”。故曰：“我乃施主也。”此义即本说。除此之外，中间被魔王所障之施主，若未被障碍亦非施主，此义所述。施主知受者言语，明了施者之心甘愿，且有多方助益时，谓之“施恩之具”。谓善求施者，即以求乞为业者。若见。乞者徒凭粗恶言语和唾弃，他人不愿施予，此非真正求施之道。我则非如此，诚如教义，以不非法夺等诸义为戒，以比库教法为依，谓求施乃婆罗门从欲求享受中之法也。施者及施者所赖他人，若得正当之财，谓此为法得之，亦如是而获。故曰：“我以法求施……得诸法所成。”且为给与者亦复如是，无有量限，依所得之财依法施与，故谓。
Tagghāti ekaṃsavacane nipāto. Ekaṃseneva hi sabbabuddhapaccekabuddhasāvakehi pasatthaṃ dānaṃ antamaso tiracchānagatānampi dīyamānaṃ. Vuttañcetaṃ ‘‘sabbattha vaṇṇitaṃ dānaṃ, na dānaṃ garahitaṃ kvacī’’ti. Tasmā bhagavāpi ekaṃseneva taṃ pasaṃsanto āha – ‘‘taggha tvaṃ māṇava…pe… pasavasī’’ti. Sesaṃ uttānatthameva. Evaṃ bhagavatā ‘‘bahuṃ so puññaṃ pasavatī’’ti vuttepi dakkhiṇeyyato dakkhiṇāvisuddhiṃ sotukāmo brāhmaṇo uttari bhagavantaṃ pucchi. Tenāhu saṅgītikārā – ‘‘atha kho māgho māṇavo bhagavantaṃ gāthāya ajjhabhāsī’’ti. Taṃ atthato vuttanayameva.
“Tagghāti”者，乃单字副词。因为单字之施与无论诸佛、辟支佛及弟子，皆于彼出家人给予，乃至斜行畜生等亦得受之。对此，曾有语云：“施普遍于处，未尝弃施。”是以世尊也称赞单纯的施，谓曰：“Taggha啊，众生……及畜生……”如是说讫，余义亦同。又因世尊称谓“众生广积功德”，于是有意欲了解布施净除之婆罗门，乃问世尊。世尊告曰：“如今婆罗门玛戈用歌谣向世尊说话。”此理亦如是所说。
§492
492.Pucchāmahantiādigāthāsu pana vadaññunti vacanaviduṃ, sabbākārena sattānaṃ vuttavacanādhippāyaññunti vuttaṃ hoti. Sujjheti dakkhiṇeyyavasena suddhaṃ mahapphalaṃ bhaveyya. Yojanā panettha – yo yācayogo dānapati gahaṭṭho puññatthiko hutvā paresaṃ annapānaṃ dadaṃ yajati, na aggimhi āhutimattaṃ pakkhipanto, tañca kho puññapekkhova na paccupakārakalyāṇakittisaddādiapekkho, tassa evarūpassa yajamānassa hutaṃ kathaṃ sujjheyyāti?
关于问答经文开头之歌谣部分，有论者称其为言辞能手，谓其为万有众生对于所说语句的统摄主宰。如说：依南方视角，纯净富有大果报之称。此中所谓“Yojanā”，意指施主住家主人，于布施众生以功德为念，给予众生饮食，非但以火供祭あ为已任，且不期待任何善名等对己回报。此种施主供养仪式，如何能被称为纯净呢？
§493
493.Ārādhaye dakkhiṇeyyebhi tādīti tādiso yācayogo dakkhiṇeyyehi ārādhaye sampādaye sodhaye, mahapphalaṃ taṃ hutaṃ kareyya, na aññathāti attho. Imināssa ‘‘kathaṃ hutaṃ yajamānassa sujjhe’’ iccetaṃ byākataṃ hoti.
谓“以南方人所得之布施”，所谓以布施人所获布施供养纯洁大果为目的，专为布施者所建设、培育、清净之义。别无他义。以上“如何为布施人所得供养纯净”之疑义，由此得解。
§494
494.Akkhāhi me bhagavā dakkhiṇeyyeti ettha yo yācayogo dadaṃ paresaṃ yajati, tassa me bhagavā dakkhiṇeyye akkhāhīti evaṃ yojanā veditabbā.
世尊告我，“布施”者，此处指将布施之物给予他人者，谓之布施。对这义应如此知解。
§495
495. Athassa bhagavā nānappakārehi nayehi dakkhiṇeyye pakāsento ‘‘ye ve asattā’’tiādikā gāthāyo abhāsi. Tattha asattāti rāgādisaṅgavasena alaggā. Kevalinoti pariniṭṭhitakiccā. Yatattāti guttacittā.
世尊以多种方法阐明布施处，念“那些不善者”等伪语咏唱。此中“不善者”是指被贪欲等烦恼所缠绕者；“绝对者”意为任务已圆满；“尽力者”是心意专注者。
§496-7
496-7.Dantā anuttarena damathena, vimuttā paññācetovimuttīhi, anīghā āyatiṃ vaṭṭadukkhābhāvena, nirāsā sampati kilesābhāvena. Imissā pana gāthāya dutiyagāthā bhāvanānubhāvappakāsananayena vuttāti veditabbā. ‘‘Bhāvanānuyogamanuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti (a. ni. 7.71), atha khvāssa anupādāya āsavehi cittaṃ vimuccatī’’ti idaṃ cettha suttaṃ sādhakaṃ.
（第四九六至四九七节）意谓：以不可比拟的驯服，凭智慧的解脱，超越烦恼苦集倒转之流，断绝贪嗔等染污，因厌离涌起。此经第二诗所示，乃依修行体验明示者。谓：“持续修习禅思，若有比库谁不愿曰‘嗟乎，我之心无挂碍，得以离染污’”，及“何时能离染污心”，此即佛经指引的修行之理也。
§498-502
498-502.Rāgañca…pe… yesu na māyā…pe… na taṇhāsu upātipannāti kāmataṇhādīsu nādhimuttā. Vitareyyāti vitaritvā. Taṇhāti rūpataṇhādichabbidhā . Bhavābhavāyāti sassatāya vā ucchedāya vā. Atha vā bhavassa abhavāya bhavābhavāya, punabbhavābhinibbattiyāti vuttaṃ hoti. Idha vā huraṃ vāti idaṃ pana ‘‘kuhiñci loke’’ti imassa vitthāravacanaṃ.
498-502. 此处论及贪欲等根本烦恼，谓虽无妄术侵扰，然于贪欲等尚无超越者。释义：祛除即断除。渴者为多种烦恼，如对色之渴等。所言生死，或常续或断灭，或此生彼世，有复生起之义。又表明“在人间”之义，如有扩展解释。
§504
504.Yevītarāgā…pe… samitāvinoti samitavanto, kilesavūpasamakārinoti attho. Samitāvitattā ca vītarāgā akopā. Idha vippahāyāti idhaloke vattamāne khandhe vihāya, tato paraṃ yesaṃ gamanaṃ natthīti vuttaṃ hoti. Ito paraṃ ‘‘ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujju’’nti imampi gāthaṃ keci paṭhanti.
504. 无贪者，谓远离贪欲者。此谓行为端正，是烦恼之获得平息者也。无嗔恚者亦是寂灭贪欲。此中“舍弃”意指当下身心五蕴舍离，后无去处之意。再者云“舍弃欲乐而行者，好似明灯之光亮”，句有褒扬。
§506-8
506-8.Jahitvāti hitvā. ‘‘Jahitvānā’’tipi pāṭho, ayamevattho. Attadīpāti attano guṇe eva attano dīpaṃ katvā vicarantā khīṇāsavā vuccanti. Ye hetthāti hakāro nipāto padapūraṇamatte. Ayaṃ panattho – ye ettha khandhāyatanādisantāne yathā idaṃ khandhāyatanādi tathā jānanti, yaṃsabhāvaṃ taṃsabhāvaṃyeva sañjānanti aniccādivasena jānantā. Ayamantimā natthi punabbhavoti ayaṃ no antimā jāti, idāni natthi punabbhavoti evañca ye jānantīti.
506-8. 舍弃意即放下。又有“舍弃后”一说，义同。自灯者，即以自己德行如灯，自照光辉者为已断烦恼者。后续词为语气词。此处旨在说明如五蕴、六入等彼时当前所知者，知其无常等性质。此为无后生之说：此生不复有后续再生者，谓其无最终后续。故知苦灭，不复生。
§509
509. Yo vedagūti idāni attānaṃ sandhāya bhagavā imaṃ gāthamāha. Tattha satimāti chasatatavihārasatiyā samannāgato. Sambodhipattoti sabbaññutaṃ patto. Saraṇaṃ bahūnanti bahūnaṃ devamanussānaṃ bhayavihiṃsanena saraṇabhūto.
509. “知者智者”意谓世尊为此句所说修习人。此中“念者”为“于六念住禅定之修持”。“成道”者，是指洞彻一切真理之正觉。归依者多多，谓天人与人类多归依无畏于其威德。
§510
510. Evaṃ dakkhiṇeyye sutvā attamano brāhmaṇo āha – ‘‘addhā amoghā’’ti. Tattha tvañhettha jānāsi yathā tathā idanti tvañhi ettha loke idaṃ sabbampi ñeyyaṃ yathā tathā jānāsi yāthāvato jānāsi, yādisaṃ taṃ tādisameva jānāsīti vuttaṃ hoti. Tathā hi te vidito esa dhammoti tathā hi te esā dhammadhātu suppaṭividdhā, yassā suppaṭividdhatā yaṃ yaṃ icchasi, taṃ taṃ jānāsīti adhippāyo.
510. 此中南方婆罗门闻说此义谓“完全无误”。佛告彼曰：你已知悉如其所是，此世所有皆应知悉，且知所有义义如此；你所知悉之正法，即法界之法，因法界之深入，君子随所欲，即所知悉，称之为高明之智。
§511
511. Evaṃ so brāhmaṇo bhagavantaṃ pasaṃsitvā dakkhiṇeyyasampadāya yaññasampadaṃ ñatvā dāyakasampadāyapi taṃ chaḷaṅgaparipūraṃ yaññasampadaṃ sotukāmo ‘‘yo yācayogo’’ti uttaripañhaṃ pucchi. Tatrāyaṃ yojanā – yo yācayogo dadaṃ paresaṃ yajati, tassa akkhāhi me bhagavā yaññasampadanti.
511. 婆罗门听法后，赞叹世尊，并了知南方地区成功福德、供养之功德，又知布施供养之德充满三宝。遂恳请世尊答：何谓“布施之缘”？佛应问曰：以何缘施与他人？此为问答经文之开头。
§512
512. Athassa bhagavā dvīhi gāthāhi akkhāsi. Tatthāyaṃ atthayojanā – yajassu māgha, yajamāno ca sabbattha vippasādehi cittaṃ, tīsupi kālesu cittaṃ pasādehi. Evaṃ te yāyaṃ –
512. 于是世尊用两偈宣说，此处义理的结合为——“那施主举行供养时，内心当处处欢喜安稳，于三时内心安稳清净。大致如此：”
‘‘Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;
“先时布施欢欣悦意，予心因此得以安稳；”
Datvā attamano hoti, esā yaññassa sampadā’’ti. (a. ni. 6.37; pe. va. 305) –
“施予之后自在恬静，此乃供养之圆满。”（引自《增支部》、《相应部》）
Yaññasampadā vuttā, tāya sampanno yañño bhavissati. Tattha siyā ‘‘kathaṃ cittaṃ pasādetabba’’nti? Dosappahānena. Kathaṃ dosappahānaṃ hoti? Yaññārammaṇatāya. Ayañhi ārammaṇaṃ yajamānassa yañño ettha patiṭṭhāya jahāti dosaṃ, ayañhi sattesu mettāpubbaṅgamena sammādiṭṭhipadīpavihatamohandhakārena cittena yajamānassa deyyadhammasaṅkhāto yañño ārammaṇaṃ hoti, so ettha yaññe ārammaṇavasena pavattiyā patiṭṭhāya deyyadhammapaccayaṃ lobhaṃ, paṭiggāhakapaccayaṃ kodhaṃ, tadubhayanidānaṃ mohanti evaṃ tividhampi jahāti dosaṃ. So evaṃ bhogesu vītarāgo, sattesu ca pavineyya dosaṃ tappahāneneva pahīnapañcanīvaraṇo anukkamena upacārappanābhedaṃ aparimāṇasattapharaṇena ekasatte vā anavasesapharaṇena appamāṇaṃ mettaṃ cittaṃ bhāvento puna bhāvanāvepullatthaṃ, rattindivaṃ satataṃ sabbairiyāpathesu appamatto hutvā tameva mettajjhānasaṅkhātaṃ sabbā disā pharate appamaññanti.
供养圆满已宣说，得成供养者必为圆满。此时或问：“心应如何得安稳？”以去除嗔恚故。如何去除嗔恚？以供养为缘。此持供养为缘者，施主举行供养时断除嗔恚，且此缘由众生心中以慈爱为先导，正见之灯照破无明与愚痴，笼罩施主，因此供养得以立足。此缘作为供养之因缘，使施主心中对施物有贪恋与嗔恚二者的缘起，由此二因缘所生的痴惑乃皆断除。如此三种烦恼皆断，施主于享受中无爱欲，于众生间无恶意，此嗔恚已断之法，破五盖令心舒畅无碍。由无尽众生的慈心与一致修习，其心不离单一慈念，由初心至高超之禅定，昼夜不断，行诸威仪之际悉皆专注，故能普及无量诸方，无所不至，无与伦比。
§514
514. Atha brāhmaṇo taṃ mettaṃ ‘‘brahmalokamaggo aya’’nti ajānanto kevalaṃ attano visayātītaṃ mettābhāvanaṃ sutvā suṭṭhutaraṃ sañjātasabbaññusambhāvano bhagavati attanā brahmalokādhimuttattā brahmalokūpapattimeva ca suddhiṃ muttiñca maññamāno brahmalokamaggaṃ pucchanto ‘‘ko sujjhatī’’ti gāthamāha. Tatra ca brahmalokagāmiṃ puññaṃ karontaṃ sandhāyāha – ‘‘ko sujjhati muccatī’’ti, akarontaṃ sandhāya ‘‘bajjhatī cā’’ti. Kenattanāti kena kāraṇena. Sakkhi brahmajjadiṭṭhoti brahmā ajja sakkhi diṭṭho. Saccanti bhagavato brahmasamattaṃ ārabbha accādarena sapathaṃ karoti. Kathaṃ upapajjatīti accādareneva punapi pucchati. Jutimāti bhagavantaṃ ālapati.
514. 然后有婆罗门谓此慈心“是通往梵天之道”，不知此乃超越自我界限之纯净慈心修习，听闻后心生疑惑，推测佛世尊具足全明智觉，因自认为精进梵天境界，往生梵天且得清净解脱，于是询问“谁能觉悟？”而作偈应答。此中对通往梵天之功德者问：“谁得觉悟，谁得解脱？”又对不行此法者问：“谁堕落、谁失足？”其原因如何？因婆罗门今日正见亲证梵天，诚言佛陀已成就梵天之所，乃以诚信立誓。问其如何生出？便重复由诚言发问。所言“光明”即佛陀之言教。
Tattha yasmā yo bhikkhu mettāya tikacatukkajjhānaṃ uppādetvā tameva pādakaṃ katvā vipassanto arahattaṃ pāpuṇāti, so sujjhati muccati ca, tathārūpo ca brahmalokaṃ na gacchati. Yo pana mettāya tikacatukkajjhānaṃ uppādetvā ‘‘santā esā samāpattī’’tiādinā nayena taṃ assādeti, so bajjhati. Aparihīnajjhāno ca teneva jhānena brahmalokaṃ gacchati, tasmā bhagavā yo sujjhati muccati ca, tassa brahmalokagamanaṃ ananujānanto anāmasitvāva taṃ puggalaṃ yo bajjhati. Tassa tena jhānena brahmalokagamanaṃ dassento brāhmaṇassa sappāyena nayena ‘‘yo yajatī’’ti imaṃ gāthamāha.
因有比库因修习以慈爱而生的三种专注与四种禅定，作实践者以内观而达阿拉汉果位者，称为觉悟者、得解脱者。此类人不入梵天。反之仅以慈心修习三种专注四禅定，并执“此为圣果”之观念而执持者则堕落。因其专注未丧失而得以入梵天，故世尊谓觉悟解脱者不准许通往梵天者，视之如未命名者，谓其为堕落者。世尊以此禅定表现往生梵天之象，友善引导婆罗门接纳“谁举行供养者”之偈语。
§515
515. Tattha tividhanti tikālappasādaṃ sandhāyāha. Tena dāyakato aṅgattayaṃ dasseti. Ārādhaye dakkhiṇeyyebhi tādīti tañca so tādiso tividhasampattisādhako puggalo tividhaṃ yaññasampadaṃ dakkhiṇeyyehi khīṇāsavehi sādheyya sampādeyya. Iminā paṭiggāhakato aṅgattayaṃ dasseti. Evaṃ yajitvā sammā yācayogoti evaṃ mettajjhānapadaṭṭhānabhāvena chaḷaṅgasamannāgataṃ yaññaṃ sammā yajitvā so yācayogo tena chaḷaṅgayaññūpanissayena mettajjhānena upapajjati brahmalokantibrūmīti brāhmaṇaṃ samussāhento desanaṃ samāpesi. Sesaṃ sabbagāthāsu uttānatthameva. Ito parañca pubbe vuttanayamevāti.
其中，三种不同的人在侍奉三时佛的供养上有所区别。据此，显现出三种不同的随行人。所谓以右献施者为供养者，这三种人中就有此种作为三种供养成就者的人，他们以迟灭染漏的善根为右献施者，应该供养且能够完成供养。由此，表明供养者所具备的三种随行。如此供养完毕，称为圆满祈求缘起。凭借此具备六种条件的道场及以慈爱的禅境为基础，圆满地供养此供养，则由此祈求缘起，由此六种条件形成的供养依止于慈爱禅定而生起，从而得于梵天界的往生。此后，婆罗门满怀热诚宣说此法。剩余内容仅在全部歌句中说明其目的，由此明确，此乃之前所说内容的展开和解释。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya māghasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《玛嘎经》之释义已毕。
6. Sabhiyasuttavaṇṇanā六、《萨比亚经》之释义
Evaṃme sutanti sabhiyasuttaṃ. Kā uppatti? Ayameva yāssa nidāne vuttā. Atthavaṇṇanākkamepi cassa pubbasadisaṃ pubbe vuttanayeneva veditabbaṃ. Yaṃ pana apubbaṃ, taṃ uttānatthāni padāni pariharantā vaṇṇayissāma. Veḷuvane kalandakanivāpeti veḷuvananti tassa uyyānassa nāmaṃ. Taṃ kira veḷūhi ca parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena, gopuradvāraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ, tena ‘‘veḷuvana’’nti vuccati. Kalandakānañcettha nivāpaṃ adaṃsu, tena ‘‘kalandakanivāpo’’ti vuccati. Kalandakā nāma kāḷakā vuccanti. Pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato surāmadena matto divāseyyaṃ supi. Parijanopissa ‘‘sutto rājā’’ti pupphaphalādīhi palobhiyamāno ito cito ca pakkāmi. Atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā rañño abhimukho āgacchati. Taṃ disvā rukkhadevatā ‘‘rañño jīvitaṃ dassāmī’’ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi. Rājā paṭibujjhi, kaṇhasappo nivatto. So taṃ disvā ‘‘imāya mama kāḷakāya jīvitaṃ dinna’’nti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosanañca ghosāpesi. Tasmā taṃ tato pabhuti ‘‘kalandakanivāpo’’ti saṅkhaṃ gataṃ.
佛经如此所闻，这即是这一事起因的说明。此义及其解释，亦当视为先前所说的旧说。若有未及旧说部分，我们将在后文用完整意义的章节加以补足。说到麓山林园，名为蔽荫林，意为被浓密树荫包围的园林，面积约为十八肘丈，园内有城门楼阁，呈青蓝色，环境清幽适宜，因此称为蔽荫林。园内有一处名为蔽荫房的建筑，因有黑色的黑枣树(cāḷakā)栽种于此，称为黑枣房。其中黑枣名为黑果。过去某位国王曾来此园林游玩，饮酒作乐至日夜。其随从称此王为“醉酒国王”，遂于此处离开。后来某黑枣树的树精化现前来临国王面前，树精以黑枣衣物将耳根遮盖，示意保全国王性命。国王理解后，黑枣树精便退去。见此情形，国王命令在黑枣树附近筑造蔽荫房，并宣告赐予安全保障。于是此地便以“蔽荫房”之名闻名。
Sabhiyassa paribbājakassāti sabhiyoti tassa nāmaṃ, paribbājakoti bāhira pabbajjaṃ upādāya vuccati. Purāṇasālohitāya devatāyāti na mātā na pitā, apica kho panassa mātā viya pitā viya ca hitajjhāsayattā so devaputto ‘‘purāṇasālohitā devatā’’ti vutto. Parinibbute kira kassape bhagavati patiṭṭhite suvaṇṇacetiye tayo kulaputtā sammukhasāvakānaṃ santike pabbajitvā cariyānurūpāni kammaṭṭhānāni gahetvā paccantajanapadaṃ gantvā araññāyatane samaṇadhammaṃ karonti, antarantarā ca cetiyavandanatthāya dhammassavanatthāya ca nagaraṃ gacchanti. Aparena ca samayena tāvatakampi araññe vippavāsaṃ arocayamānā tattheva appamattā vihariṃsu, evaṃ viharantāpi na ca kiñci visesaṃ adhigamiṃsu. Tato nesaṃ ahosi – ‘‘mayaṃ piṇḍāya gacchantā jīvite sāpekkhā homa, jīvite sāpekkhena ca na sakkā lokuttaradhammo adhigantuṃ, puthujjanakālakiriyāpi dukkhā, handa mayaṃ nisseṇiṃ bandhitvā pabbataṃ abhiruyha kāye ca jīvite ca anapekkhā samaṇadhammaṃ karomā’’ti. Te tathā akaṃsu.
所谓‘蔽荫行者’是指名为蔽荫的修行者，‘行者’意指承担出家行为。这里所说的古代红铜色天神，非亲非父，却因其如同母亲父亲般关切而称为‘古代红铜色天神’。须知，在咖萨巴佛涅槃并建满金塔之时，有三位王族子弟于正法弟子们面前出家，修习相应之行为，前往边际地区，在林野修行佛陀教法，时不时为了礼敬圣塔及聆闻佛法而入城。他们在某时林中严守禁欲而静定修行，但未获特殊成就。于是他们心念：“我们以托钵为生，生活需要依赖施舍，凭生活依赖无法得正法究竟，只是凡夫世间的痛苦罢了。不如舍弃依赖尘世，登山修行，从身心无所牵挂地修行行者之法。”于是他们如此行持。
Atha nesaṃ mahāthero upanissayasampannattā tadaheva chaḷabhiññāparivāraṃ arahattaṃ sacchākāsi. So iddhiyā himavantaṃ gantvā anotatte mukhaṃ dhovitvā uttarakurūsu piṇḍāya caritvā katabhattakicco puna aññampi padesaṃ gantvā pattaṃ pūretvā anotattaudakañca nāgalatādantapoṇañca gahetvā tesaṃ santikaṃ āgantvā āha – ‘‘passathāvuso mamānubhāvaṃ, ayaṃ uttarakuruto piṇḍapāto, idaṃ himavantato udakadantapoṇaṃ ābhataṃ, imaṃ bhuñjitvā samaṇadhammaṃ karotha, evāhaṃ tumhe sadā upaṭṭhahissāmī’’ti. Te taṃ sutvā āhaṃsu – ‘‘tumhe, bhante, katakiccā, tumhehi saha sallāpamattampi amhākaṃ papañco, mā dāni tumhe puna amhākaṃ santikaṃ āgamitthā’’ti. So kenaci pariyāyena te sampaṭicchāpetuṃ asakkonto pakkāmi.
此时，一位具备诸种依止的大长老当下证得具六通的阿拉汉果。此人曾凭神通往喜马拉雅山，洗面后，前往北境托钵，完成乞食任务，又前往别处完成乞食，净水还取自喜马拉雅山泉及名为龙齿藤的植物，就其地前来，告诫众人说：“看啊，善友们，我的体验如何，这是北方来的乞食托钵者。这喜马拉雅泉水乃名为龙齿藤的植物产物，吃了此食即修行行者之法。以后我常会侍奉于你们。”众人闻此，劝以：“尊者，你做何之事，且与我们说话不过片语便完成离去，别再来烦扰我们。”尊者无以为答，默然离去。
Tato tesaṃ eko dvīhatīhaccayena pañcābhiñño anāgāmī ahosi. Sopi tatheva akāsi, itarena ca paṭikkhitto tatheva agamāsi. So taṃ paṭikkhipitvā vāyamanto pabbataṃ āruhanadivasato sattame divase kiñci visesaṃ anadhigantvāva kālakato devaloke nibbatti. Khīṇāsavattheropi taṃ divasameva parinibbāyi, anāgāmī suddhāvāsesu uppajji. Devaputto chasu kāmāvacaradevalokesu anulomapaṭilomena dibbasampattiṃ anubhavitvā amhākaṃ bhagavato kāle devalokā cavitvā aññatarissā paribbājikāya kucchimhi paṭisandhiṃ aggahesi. Sā kira aññatarassa khattiyassa dhītā, taṃ mātāpitaro ‘‘amhākaṃ dhītā samayantaraṃ jānātū’’ti ekassa paribbājakassa niyyātesuṃ. Tasseko antevāsiko paribbājako tāya saddhiṃ vippaṭipajji. Sā tena gabbhaṃ gaṇhi. Taṃ gabbhiniṃ disvā paribbājikā nikkaḍḍhiṃsu. Sā aññattha gacchantī antarāmagge sabhāyaṃ vijāyi, tenassa ‘‘sabhiyo’’tveva nāmaṃ akāsi. Sopi sabhiyo vaḍḍhitvā paribbājakapabbajjaṃ pabbajitvā nānāsatthāni uggahetvā mahāvādī hutvā vādakkhittatāya sakalajambudīpe vicaranto attano sadisaṃ vādiṃ adisvā nagaradvāre assamaṃ kārāpetvā khattiyakumārādayo sippaṃ sikkhāpento tattha vasati.
随后，其中一位拥有五种特殊神通的阿那含长老出现，亦如前者，但也以别种方式返回。该尊者舍弃此地，努力登山，于第七日未获特别成就而于光明天中现其神通。该长老亦在此日涅槃，阿那含圣者于净居天升起。此天子曾於六欲界及天人界历经顺逆之境，体证神通，于世尊涅槃时脱离天界，投生为一名行者。此女为某王族之女，父母命令一位行者“我们女儿尚知时机”，派其照看。此行者最终与她邪淫，她怀孕。见此怀孕，行者众诣戒律寺院。她另往他处，成为一会堂成员，从而得名“蔽荫”。其后，她日益壮大，出家为行者，承接各种使命，成为大辩士，在整个尊足洲游历。她在城门口立起拒绝恶行的侍卫，教授贵族子弟武艺，并居于此地。
Atha bhagavā pavattitavaradhammacakko anupubbena rājagahaṃ āgantvā veḷuvane viharati kalandakanivāpe. Sabhiyo pana buddhuppādaṃ na jānāti. Atha so suddhāvāsabrahmā samāpattito vuṭṭhāya ‘‘imāhaṃ visesaṃ kassānubhāvena patto’’ti āvajjento kassapassa bhagavato sāsane samaṇadhammakiriyaṃ te ca sahāye anussaritvā ‘‘tesu eko parinibbuto, eko idāni katthā’’ti āvajjento ‘‘devalokā cavitvā jambudīpe uppanno buddhuppādampi na jānātī’’ti ñatvā ‘‘handa naṃ buddhupasevanāya niyojemī’’ti vīsati pañhe abhisaṅkharitvā rattibhāge tassa assamamāgamma ākāse ṭhatvā ‘‘sabhiya, sabhiyā’’ti pakkosi. So niddāyamāno tikkhattuṃ taṃ saddaṃ sutvā nikkhamma obhāsaṃ disvā pañjaliko aṭṭhāsi. Tato taṃ brahmā āha – ‘‘ahaṃ sabhiya tavatthāya vīsati pañhe āhariṃ, te tvaṃ uggaṇha. Yo ca te samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti, tassa santike brahmacariyaṃ careyyāsī’’ti. Imaṃ devaputtaṃ sandhāyetaṃ vuttaṃ ‘‘purāṇasālohitāya devatāya pañhā uddiṭṭhā hontī’’ti. Uddiṭṭhāti uddesamatteneva vuttā, na vibhaṅgena.
彼时，世尊转动胜利法轮，光明普照，亦于王舍城蔽荫林园安住。然蔽荫行者未识佛出世。此时，一位净居天尊出世，起身赞叹道：“我已获殊胜神通加持”，因忆念咖萨巴佛之教法，提醒同行者勤修行者之法。并追忆诸多疑问，夜半静坐升空，呼唤“蔽荫众”，声音清晰。世尊闻声起身，现光现身，合掌立于侧。天子告语曰：“我代表蔽荫众提出二十项疑问，愿你持念于心。若有人、行者或婆罗门解答此问，当与其同修清净梵行。”此天子所言疑问，乃由古代红铜色天神所启发，所说问题之意，不涉及细部解析。
Evaṃ vutte ca ne sabhiyo ekavacaneneva padapaṭipāṭiyā uggahesi. Atha so brahmā jānantopi tassa buddhuppādaṃ nācikkhi. ‘‘Atthaṃ gavesamāno paribbājako sayameva satthāraṃ ñassati. Ito bahiddhā ca samaṇabrāhmaṇānaṃ tucchabhāva’’nti iminā panādhippāyena evamāha – ‘‘yo te sabhiya…pe… careyyāsī’’ti. Theragāthāsu pana catukkanipāte sabhiyattherāpadānaṃ vaṇṇentā bhaṇanti ‘‘sā cassa mātā attano vippaṭipattiṃ cintetvā taṃ jigucchamānā jhānaṃ uppādetvā brahmaloke uppannā, tāya brahmadevatāya te pañhā uddiṭṭhā’’ti.
如此说毕，会中诸人竟以同一语句、顺序一一提出。然后天人梵天虽知此佛出世因缘，仍不显露说：『有意探求真义的游方修行者，自己正是导师；彼从此处及他处皆观察到沙门婆罗门的虚伪不实。』以此总摄而说：『你于诸会中⋯⋯应如是行』。而《长老颂》第四编中，称述长老们的前世事迹者却说：『他母念及自己过失，起厌恶心而修习禅那，于梵天界出生，彼为此乃梵天诸神问难。』
Ye teti idāni vattabbānaṃ uddesapaccuddeso. Samaṇabrāhmaṇāti pabbajjūpagamanena lokasammutiyā ca samaṇā ceva brāhmaṇā ca. Saṅghinoti gaṇavanto. Gaṇinoti satthāro, ‘‘sabbaññuno maya’’nti evaṃ paṭiññātāro. Gaṇācariyāti uddesaparipucchādivasena pabbajitagahaṭṭhagaṇassa ācariyā. Ñātāti abhiññātā, vissutā pākaṭāti vuttaṃ hoti. Yasassinoti lābhaparivārasampannā. Titthakarāti tesaṃ diṭṭhānugatiṃ āpajjantehi otaritabbānaṃ ogāhitabbānaṃ diṭṭhititthānaṃ kattāro. Sādhusammatā bahujanassāti ‘‘sādhavo ete santo sappurisā’’ti evaṃ bahujanassa sammatā.
此中诸义，现当详释。『沙门婆罗门』谓依止出家，受世间公认的沙门与婆罗门。『会众』者，指众数。『首领』乃为导师，自称皆悉通达。『会众导师』即担当指问等职责的出家众指导者。『亲族』者，为亲密熟识者。『闻知、广传』则为口传流布。『有名望』指名声显赫。『持不同见者』指随其见解攀附邂逅者，该类人等当排斥、驱散之。『善法被认可者』谓为丈夫善士，受大众赞成认同。
Seyyathidanti katame teti ce-iccetasmiṃ atthe nipāto. Pūraṇoti nāmaṃ, kassapoti gottaṃ. So kira jātiyā dāso, dāsasataṃ pūrento jāto. Tenassa ‘‘pūraṇo’’ti nāmamakaṃsu. Palāyitvā pana naggesu pabbajitvā ‘‘kassapo aha’’nti gottaṃ uddisi, sabbaññutañca paccaññāsi. Makkhalīti nāmaṃ, gosālāya jātattā gosālotipi vuccati. Sopi kira jātiyā dāso eva, palāyitvā pabbaji, sabbaññutañca paccaññāsi. Ajitoti nāmaṃ, appicchatāya kesakambalaṃ dhāreti, tena kesakambalotipi vuccati, sopi sabbaññutaṃ paccaññāsi . Pakudhoti nāmaṃ, kaccāyanoti gottaṃ. Appicchavasena udake jīvasaññāya ca nhānamukhadhovanādi paṭikkhitto, sopi sabbaññutaṃ paccaññāsi. Sañcayoti nāmaṃ, belaṭṭho panassa pitā, tasmā belaṭṭhaputtoti vuccati, sopi sabbaññutaṃ paccaññāsi. Nigaṇṭhoti pabbajjānāmena, nāṭaputtoti pitunāmena vuccati. Nāṭoti kira nāmassa pitā, tassa puttoti nāṭaputto, sopi sabbaññutaṃ paccaññāsi. Sabbepi pañcasatapañcasatasissaparivārā ahesuṃ. Teti te cha satthāro. Te pañheti te vīsati pañhe. Teti te cha satthāro. Na sampāyantīti na sampādenti. Kopanti cittacetasikānaṃ āvilabhāvaṃ. Dosanti paduṭṭhacittataṃ, tadubhayampetaṃ mandatikkhabhedassa kodhassevādhivacanaṃ. Appaccayanti appatītatā, domanassanti vuttaṃ hoti. Pātukarontīti kāyavacīvikārena pakāsenti, pākaṭaṃ karonti.
诸所举例乃是其事。所谓“普兰”为族姓，“咖萨巴”为家族名。此人本为奴婢，生时拥有百奴之众。故称“普兰”。出走他乡出家后，自称“咖萨巴”，并自知悉诸法。类似地，“摩迦罗”是在牛舍出生者，也称“摩迦罗”；此亦出走出家，通达一切。“阿吉陀”名为者，因寡稍披毛毯，故名为毛毯衣；此亦通达诸法。名为“波拘陀”的，属于迦耶族。因随非所有欲而水浴及脸面洗净等，亦具足通达。名为“纱灿多”的，是贝拉弟之子，故称贝拉弟子；彼亦通达。“尼迦谭”为出家者名号，“那陀子”为其父亲之名。那陀即名，其子乃称那陀子，亦通达诸法。共计五百五十五人的家族。此五百五十五，即所谓六位教师，问二十难题，六位导师，皆不达成应有圆满，生起心中烦恼。彼等烦恼为心念所染污，或恶意、或刁难，或致身语业破坏。亦出现自负、忧愁、负面情绪。其情形因身口明证，令人知晓。
Hīnāyāti gahaṭṭhabhāvāya. Gahaṭṭhabhāvo hi pabbajjaṃ upanidhāya sīlādiguṇahīnato hīnakāmasukhapaṭisevanato vā ‘‘hīno’’ti vuccati. Uccā pabbajjā. Āvattitvāti osakkitvā. Kāme paribhuñjeyyanti kāme paṭiseveyyaṃ. Iti kirassa sabbaññupaṭiññānampi pabbajitānaṃ tucchakattaṃ disvā ahosi. Uppannaparivitakkavaseneva ca āgantvā punappunaṃ vīmaṃsamānassa atha kho sabhiyassa paribbājakassa etadahosi – ‘‘ayampi kho samaṇo’’ti ca ‘‘yepi kho te bhonto’’ti ca ‘‘samaṇo kho daharoti na uññātabbo’’ti cāti evamādi. Tattha jiṇṇātiādīni padāni vuttanayāneva. Therāti attano samaṇadhamme thirabhāvappattā. Rattaññūti ratanaññū, ‘‘nibbānaratanaṃ jānāma maya’’nti evaṃ sakāya paṭiññāya lokenāpi sammatā, bahurattividū vā. Ciraṃ pabbajitānaṃ etesanti cirapabbajitā. Na uññātabboti na avajānitabbo, na nīcaṃ katvā jānitabboti vuttaṃ hoti. Na paribhotabboti na paribhavitabbo, ‘‘kimesa ñassatī’’ti evaṃ na gahetabboti vuttaṃ hoti.
所谓“低劣”，谓宅内之心态。宅内心态即未达出家层次，品行等不足，尚为低贱欲乐之所缚，故称“低劣”。严格出家之后，因失落等，称为退失。蒙蔽不觉，故称经过堕落。欲爱充满享受欲乐。诸出家众虽通达一切义理，然见其虚妄，悲愤而复自批评，其心转变，遂影响外界。因此对在座游方者发言：“此亦是沙门”，“若尊者亦然”，“此沙门儿，非轻视之”诸语。言中语句如“年老”等词，依其本义解释。所谓“长老”，指对自身修行达坚固悟解者。所谓“宝知”，乃诸智慧宝藏。彼自言：“我悉知涅槃宝”，世间亦广泛称誉为慧友。此为长出家者。不可轻慢，不可诋毁，亦不应藐视。亦不可轻视，不宜防范，“我何须恐惧”等教诲，皆应遵行。
§516
516.Kaṅkhī vecikicchīti sabhiyo bhagavatā saddhiṃ sammodamāno evaṃ bhagavato rūpasampattidamūpasamasūcitaṃ sabbaññutaṃ sambhāvayamāno vigatuddhacco hutvā āha – ‘‘kaṅkhī vecikicchī’’ti. Tattha ‘‘labheyyaṃ nu kho imesaṃ byākaraṇa’’nti evaṃ pañhānaṃ byākaraṇakaṅkhāya kaṅkhī. ‘‘Ko nu kho imassimassa ca pañhassa attho’’ti evaṃ vicikicchāya vecikicchī. Dubbalavicikicchāya vā tesaṃ pañhānaṃ atthe kaṅkhanato kaṅkhī, balavatiyā vicinanto kicchatiyeva, na sakkoti sanniṭṭhātunti vecikicchī. Abhikaṅkhamānoti ativiya patthayamāno. Tesantakaroti tesaṃ pañhānaṃ antakaro. Bhavantova evaṃ bhavāhīti dassento āha ‘‘pañhe me puṭṭho…pe… byākarohi me’’ti. Tattha pañhe meti pañhe mayā. Puṭṭhoti pucchito. Anupubbanti pañhapaṭipāṭiyā anudhammanti atthānurūpaṃ pāḷiṃ āropento. Byākarohi meti mayhaṃ byākarohi.
第五一六，则称怀疑与迷惑。诸众闻世尊语，乃至赞叹说：『堪称怀疑者、迷惑者。』于此问答疑惑之时，有问：『此等疑问可得答乎』，此即问疑怀疑者也。『此问题意为何』为疑问之迷惑者。亦有弱迷惑者，存怀疑虑，徘徊难决，不肯呈现，谓之迷惑者。过度疑虑，焦急不安。为彼解惑，乃终结之人。后来曰：“我有问题，求为我解答”，乃至自称：“由浅入深逐题提出意见，其理皆相符，依巴利文言以释之。请为我阐明。”
§517
517.Dūratoti so kira ito cito cāhiṇḍanto sattayojanasatamaggato āgato. Tenāha – bhagavā ‘‘dūrato āgatosī’’ti, kassapassa bhagavato vā sāsanato āgatattā ‘‘dūrato āgatosī’’ti naṃ āha.
第五一七，即所谓远行。此人自称自他乃至彼岸，行至百由旬处。于彼，世尊曰：“从远处来”，及咖萨巴尊者已到教处，世尊亦曰：“从远方来”，如此称事。
§518
518.Puccha manti imāya panassa gāthāya sabbaññupavāraṇaṃ pavāreti. Tattha manasicchasīti manasā icchasi.
518. 问曰：此句咏诵以唤起全知智慧之包覆。在此当释「manasicchasī」者，即「以心所欲也」。
Yaṃ vatāhanti yaṃ vata ahaṃ. Attamanoti pītipāmojjasomanassehi phuṭacitto. Udaggoti kāyena cittena ca abbhunnato . Idaṃ pana padaṃ na sabbapāṭhesu atthi. Idāni yehi dhammehi attamano, te dassento āha – ‘‘pamudito pītisomanassajāto’’ti.
所称者谓：「我念我所言」；「attamano」者，指生喜悦欢喜之心，心神显著清明；「udagga」者，身心俱起，昂扬振奋。此辞非诸译典中皆有，现今所见此处「attamano」者，乃指内心欢喜喜悦所生也。
§519
519.Kiṃ pattinanti kiṃ pattaṃ kimadhigataṃ. Soratanti suvūpasantaṃ. ‘‘Surata’’ntipi pāṭho, suṭṭhu uparatanti attho. Dantanti damitaṃ. Buddhoti vibuddho, buddhaboddhabbo vā. Evaṃ sabhiyo ekekāya gāthāya cattāro cattāro katvā pañcahi gāthāhi vīsati pañhe pucchi. Bhagavā panassa ekamekaṃ pañhaṃ ekamekāya gāthāya katvā arahattanikūṭeneva vīsatiyā gāthāhi byākāsi.
519. 問：「何为得道？何为所得？」应答曰：心自在乐安宁。这里「Surata」一词，常作「心安乐」意，正确意为「内心自持自约」；「danta」者，意为驯服自化。至于「Buddho」，既可作「觉者」，又可作「觉知者」。如此众多问题，各自在诗句中以四句为一组，合五组共二十句问答。世尊对各别问题，一一以诗句分章解释，正如《阿阇世经》中汇集二十诗句详细说明。
§520
520. Tattha yasmā bhinnakileso paramatthabhikkhu, so ca nibbānappatto hoti, tasmā assa ‘‘kiṃ pattinamāhu bhikkhuna’’nti imaṃ pañhaṃ byākaronto ‘‘pajjenā’’tiādimāha. Tassattho – yo attanā bhāvitena maggena parinibbānagato kilesaparinibbānaṃ patto, parinibbānagatattā eva ca vitiṇṇakaṅkho vipattisampattihānibuddhiucchedasassataapuññapuññabhedaṃ vibhavañca bhavañca vippahāya, maggavāsaṃ vusitavā khīṇapunabbhavoti ca etesaṃ thutivacanānaṃ araho, so bhikkhūti.
520. 因为该者为断贪染之至上比库，如此比库已证涅槃，故有人问：「比库，何为所得？」 经中当即解说：「那证得者，乃自所修之道上已至涅槃之贪染灭尽者。究竟证入涅槃之实相，放弃生死，断生死迷乱与形色界及心识界，灭一切染污，成就无量功德。此种比库即称为阿拉汉。」
§521
521. Yasmā pana vippaṭipattito suṭṭhu uparatabhāvena nānappakārakilesavūpasamena ca sorato hoti, tasmā tamatthaṃ dassento ‘‘sabbattha upekkhako’’tiādinā nayena dutiyapañhabyākaraṇamāha. Tassattho – yo sabbattha rūpādīsu ārammaṇesu ‘‘cakkhunā rūpaṃ disvā neva sumano hoti, na dummano’’ti evaṃ pavattāya chaḷaṅgupekkhāya upekkhako, vepullappattāya satiyā satimā, na so hiṃsati neva hiṃsati kañci tasathāvarādibhedaṃ sattaṃ sabbaloke sabbasmimpi loke, tiṇṇoghattā tiṇṇo, samitapāpattā samaṇo, āvilasaṅkappappahānā anāvilo. Yassa cime rāgadosamohamānadiṭṭhikilesaduccaritasaṅkhātā sattussadā keci oḷārikā vā sukhumā vā na santi, so imāya upekkhāvihāritāya sativepullatāya ahiṃsakatāya ca vippaṭipattito suṭṭhu uparatabhāvena iminā oghādinānappakārakilesavūpasamena ca soratoti.
521. 又因此人正确证果，具足内心安乐平和，消灭诸染浊，故说此人「处处于平等厌离」，由此心理显现为“普遍的平等心”。故又作次第解释：「此等人于一切内境（如色境）以慧眼观察，虽能见色，心不染喜不喜。保持平等六分之淡漠观察，具足觉知智慧，不伤害他人，亦无自侵害。如此之人摄心于十方，破除三途恶业，斩断诸非善因，破除摸汝三衣烦恼，清净无染。由此所生之恶恼、嗔怒、愚昧、误见等皆不起，故能于此平等持心观察中，得此觉正慧逐漸安乐不动。」
§522
522. Yasmā ca bhāvitindriyo nibbhayo nibbikāro danto hoti, tasmā tamatthaṃ dassento ‘‘yassindriyānī’’ti gāthāya tatiyapañhaṃ byākāsi. Tassattho – yassa cakkhādīni chaḷindriyāni gocarabhāvanāya aniccāditilakkhaṇaṃ āropetvā vāsanābhāvanāya satisampajaññagandhaṃ gāhāpetvā ca bhāvitāni, tāni ca kho yathā ajjhattaṃ gocarabhāvanāya, evaṃ pana bahiddhā ca sabbaloketi yattha yattha indriyānaṃ vekallatā vekallatāya vā sambhavo, tattha tattha nābhijjhādivasena bhāvitānīti evaṃ nibbijjha ñatvā paṭivijjhitvā imaṃ parañca lokaṃ sakasantatikkhandhalokaṃ parasantatikkhandhalokañca adandhamaraṇaṃ maritukāmo kālaṃ kaṅkhati, jīvitakkhayakālaṃ āgameti patimāneti, na bhāyati maraṇassa. Yathāha thero –
522. 又因该人修习六根意念无畏无取，心心驯服，故又释：「有此境界者，当知为‘诸根已养’。」经中云：有此者眼耳鼻舌身意六根，常观无常三相，次无欲染，具足觉知正念，于内外六根意念起处，无一染着，若有所欲，无一贪求。了解此理，斩断贪欲迷惑，心无畏死。譬如长老曰：
‘‘Maraṇe me bhayaṃ natthi, nikanti natthi jīvite’’; (Theragā. 20);
『我无惧于死，生活无所依赖』，此为长老歌20所述。
‘‘Nābhikaṅkhāmi maraṇaṃ, nābhikaṅkhāmi jīvitaṃ;
『我不愿求死，亦不愿求生活；
Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā’’ti. (theragā. 606);
我亦不求时节，更如溺水之人奋力向上』，此为长老歌606所述。
Bhāvito sa dantoti evaṃ bhāvitindriyo so dantoti.
他谓自己已得驯服，因此此已驯服之根断亦如是，故称其为已驯服者。
§523
523. Yasmā pana buddho nāma buddhisampanno kilesaniddā vibuddho ca, tasmā tamatthaṃ dassento ‘‘kappānī’’ti gāthāya catutthapañhaṃ byākāsi. Tattha kappānīti taṇhādiṭṭhiyo. Tā hi tathā tathā vikappanato ‘‘kappānī’’ti vuccanti. Viceyyāti aniccādibhāvena sammasitvā. Kevalānīti sakalāni. Saṃsāranti yo cāyaṃ –
523. 盖因佛陀名为智慧具足、已断烦恼且觉悟者，故为示现此理义，以四句偈问答中宣说‘kappānī’语。此‘kappānī’指渴爱等名色之所见。因其如是不断转变，故称之为‘kappānī’。‘Viceyyā’指因无常等相而被摈弃。‘Kevala’意谓一切。‘Saṃsāra’则指此生死轮回——
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
『比类及其行，元素及感官界，
Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –
“断尽后世俗轮回不断流转”，即称为“轮回”。
Evaṃ khandhādipaṭipāṭisaṅkhāto saṃsāro, taṃ saṃsārañca kevalaṃ viceyya. Ettāvatā khandhānaṃ mūlabhūtesu kammakilesesu khandhesu cāti evaṃ tīsupi vaṭṭesu vipassanaṃ āha. Dubhayaṃ cutūpapātanti sattānaṃ cutiṃ upapātanti imañca ubhayaṃ viceyya ñatvāti attho. Etena cutūpapātañāṇaṃ āha. Vigatarajamanaṅgaṇaṃ visuddhanti rāgādirajānaṃ vigamā aṅgaṇānaṃ abhāvā malānañca vigamā vigatarajamanaṅgaṇaṃ visuddhaṃ. Pattaṃ jātikhayanti nibbānaṃ pattaṃ. Tamāhu buddhanti taṃ imāya lokuttaravipassanāya cutūpapātañāṇabhedāya buddhiyā sampannattā imāya ca vigatarajāditāya kilesaniddā vibuddhattā tāya paṭipadāya jātikkhayaṃ pattaṃ buddhamāhu.
「如此，因五蕴等的相续流转被称为轮回，轮回本身纯属思维判断。此处所说的轮回，是指从五蕴根本染污的行为烦恼因缘所生的五蕴身。就这三种轮回而言，即苦乐二边众生轮回，于生死灭的二边皆由此而了解，这就是所谓断尽生死的知见。所谓断尽，即是无恼无染之境地，烦恼等污秽之境界都已消灭，没有恶染污秽之迹，是清净无染的境地。涅槃因此得成就，是断尽生死之境。佛称此境为超凡出世智慧，依此断尽生死知，断除烦恼根本的觉者，取得超拔生死的果，称为佛道所证生灭尽境。」
Atha vā kappāni viceyya kevalānīti ‘‘anekepi saṃvaṭṭavivaṭṭakappe amutrāsi’’ntiādinā (itivu. 99; pārā. 12) nayena vicinitvāti attho. Etena paṭhamavijjamāha. Saṃsāraṃ dubhayaṃ cutūpapātanti sattānaṃ cutiṃ upapātanti imañca ubhayaṃ saṃsāraṃ ‘‘ime vata bhonto sattā’’tiādinā nayena vicinitvāti attho. Etena dutiyavijjamāha. Avasesena tatiyavijjamāha. Āsavakkhayañāṇena hi vigatarajāditā ca nibbānappatti ca hotīti. Tamāhu buddhanti evaṃ vijjattayabhedabuddhisampannaṃ taṃ buddhamāhūti.
「或谓断尽世间，其义是说：‘在无数轮回中，此处轮回方现。’以此理讲，即为第一智慧。因轮回是苦乐二边众生流转的生死，论断此轮回之义，即为第二智慧。其后所说的第三智慧，是指出离烦恼断灭烦恼之智慧。故佛谓：‘以此智慧差别，具了觉者是为佛。’」
§525
525. Evaṃ paṭhamagāthāya vuttapañhe vissajjetvā dutiyagāthāya vuttapañhesupi yasmā brahmabhāvaṃ seṭṭhabhāvaṃ patto paramatthabrāhmaṇo bāhitasabbapāpo hoti, tasmā tamatthaṃ dassento ‘‘bāhitvā’’ti gāthāya paṭhamaṃ pañhaṃ byākāsi. Tassattho – yo catutthamaggena bāhitvā sabbapāpakāni ṭhitatto, ṭhito icceva vuttaṃ hoti. Bāhitapāpattā eva ca vimalo, vimalabhāvaṃ brahmabhāvaṃ seṭṭhabhāvaṃ patto, paṭippassaddhasamādhivikkhepakarakilesamalena aggaphalasamādhinā sādhusamāhito, saṃsārahetusamatikkamena saṃsāramaticca pariniṭṭhitakiccatāya kevalī, so taṇhādiṭṭhīhi anissitattā asito, lokadhammehi nibbikārattā ‘‘tādī’’ti ca pavuccati. Evaṃ thutiraho sa brahmā so brāhmaṇoti.
「525、依先前疑问释怀后，依第二疑问答诃，既已持有梵住及种种善恶尽除之果，乃成为真正婆罗门，故以‘除尽’为题释第一疑问。释者云：‘此乎第四焰现已断尽所有罪恶者，其境界即为住定有余义理者。’已除恶者清净成就梵住与至高婆罗门相，具足安住定及破伏烦恼之慧，成就道果如法止息轮回因缘，超越生死之已成者，彼无欲等见之依止，了同世间法无喜乐故曰‘如此’。此乃梵天之称谓，呼作婆罗门。」
§526
526. Yasmā pana samitapāpatāya samaṇo, nhātapāpatāya nhātako, āgūnaṃ akaraṇena ca nāgoti pavuccati, tasmā tamatthaṃ dassento tato aparāhi tīhi gāthāhi tayo pañhe byākāsi. Tattha samitāvīti ariyamaggena kilese sametvā ṭhito. Samaṇo pavuccate tathattāti tathārūpo samaṇo pavuccatīti. Ettāvatā pañho byākato hoti, sesaṃ tasmiṃ samaṇe sabhiyassa bahumānajananatthaṃ thutivacanaṃ. Yo hi samitāvī, so puññapāpānaṃ apaṭisandhikaraṇena pahāya puññapāpaṃ rajānaṃ vigamena virajo, aniccādivasena ñatvā imaṃ parañca lokaṃ jātimaraṇaṃ upātivatto tādi ca hoti.
「526、由清净恶业成就之沙门，以浴恶业者名之。又因无造作行故称无漏者。于是依此义理，次第用三偈解释三疑问义。所谓清净者，即依圣焰清净，不与烦恼俱住之意。沙门名词亦是如此。此疑问已明，余者向沙门示敬辞。所谓清净者，即生灭二功德悉断，放弃善恶不结之缘，远离一切烦恼，了知无常等诸法，超越生死轮回，即是此如实义境。」
§527
527.Ninhāya…pe… nhātakoti ettha pana yo ajjhattabahiddhāsaṅkhāte sabbasmimpi āyatanaloke ajjhattabahiddhārammaṇavasena uppattirahāni sabbapāpakāni maggañāṇena ninhāya dhovitvā tāya ninhātapāpakatāya taṇhādiṭṭhikappehi kappiyesu devamanussesu kappaṃ na eti, taṃ nhātakamāhūti evamattho daṭṭhabbo.
「527、弃除等恶业，浴恶者义，即指于内外相续诸境界，清除一切恶业，以修得道所知，了断浴除恶业之色见等，依此净除恶业，其时彼非人为造作，有此见者，天人与人等不复有此生起，谓之浴恶者，意在表此义。」
§528
528. Catutthagāthāyapi āguṃ na karoti kiñci loketi yo loke appamattakampi pāpasaṅkhātaṃ āguṃ na karoti, nāgo pavuccate tathattāti . Ettāvatā pañho byākato hoti, sesaṃ pubbanayeneva thutivacanaṃ. Yo hi maggena pahīnaāguttā āguṃ na karoti, so kāmayogādike sabbayoge dasasaññojanabhedāni ca sabbabandhanāni visajja jahitvā sabbattha khandhādīsu kenaci saṅgena na sajjati, dvīhi ca vimuttīhi vimutto, tādi ca hotīti.
528. 即便是四次偈中，也不作任何施舍，这称为不施舍。即便是一向对于世间稍有警觉的人，也不作被恶名所染的施舍，这就被称为如实无妄。就至此而言，问题已被详尽阐明，后面仍依以前所述作称赞语。因为那离真道施舍的人，不从贪爱等累累缠结中断绝施舍，是未断业缠的贪恋，仍在五蕴等处受缚，与诸缚结复合，因此被称为获得双重解脱者，正是如此。
§530
530. Evaṃ dutiyagāthāya vuttapañhe vissajjetvā tatiyagāthāya vuttapañhesupi yasmā ‘‘khettānī’’ti āyatanāni vuccanti. Yathāha – ‘‘cakkhupetaṃ cakkhāyatanaṃpetaṃ…pe… khettampetaṃ vatthupeta’’nti (dha. sa. 596-598). Tāni vijeyya vijetvā abhibhavitvā, viceyya vā aniccādibhāvena vicinitvā upaparikkhitvā kevalāni anavasesāni, visesato pana saṅgahetubhūtaṃ dibbaṃ mānusakañca brahmakhettaṃ, yaṃ dibbaṃ dvādasāyatanabhedaṃ tathā mānusakañca, yañca brahmakhettaṃ chaḷāyatane cakkhāyatanādidvādasāyatanabhedaṃ, taṃ sabbampi vijeyya viceyya vā. Yato yadetaṃ sabbesaṃ khettānaṃ mūlabandhanaṃ avijjābhavataṇhādi, tasmā sabbakhettamūlabandhanā pamutto. Evametesaṃ khettānaṃ vijitattā vicinitattā vā khettajino nāma hoti, tasmā ‘‘khettānī’’ti imāya gāthāya paṭhamapañhaṃ byākāsi. Tattha keci ‘‘kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho’’ti (a. ni. 3.77) vacanato kammāni khettānīti vadanti. Dibbaṃ mānusakañca brahmakhettanti ettha ca devūpagaṃ kammaṃ dibbaṃ, manussūpagaṃ kammaṃ mānusakaṃ, brahmūpagaṃ kammaṃ brahmakhettanti vaṇṇayanti. Sesaṃ vuttanayameva.
530. 依此第二偈所言的问题已被解除，第三偈中所缘问题是“界”为“处”。如经上言——“眼识属于眼根所缘处……诸处及感官所缘处及色界”等（法句经596-598偈）。这些界应被征服、克服、审察、反观其无常等本质，且应详察其无分别的真实本性，特别是被缠结所形成的神圣界、人间界与梵天界。所谓神圣界是依据十二处分别建立，亦复人间界和梵天界，后者含有六处而类似前者十二处。应悉数征服与审察。因为所有界根本缠结乃无明、渴爱等所致，故能断其界根本缠结。由此，征服、审察这些界者，称为“界主”，因此此偈以“界”为题揭示其第一个问题。又有言“业为界，识为种子，渴爱为系”，是谓业界、识界、渴爱界。于此处神圣界、人间界和梵天界分别说：世天之业为神圣界，凡人之业为人间界，梵之业为梵天界。以上皆属所说内容。
§531
531. Yasmā pana sakaṭṭhena kosasadisattā ‘‘kosānī’’ti kammāni vuccanti, tesañca lunanā samucchedanā kusalo hoti, tasmā tamatthaṃ dassento ‘‘kosānī’’ti gāthāya dutiyapañhaṃ byākāsi. Tassattho – lokiyalokuttaravipassanāya visayato kiccato ca aniccādibhāvena kusalākusalakammasaṅkhātāni kosāni viceyya kevalāni, visesato pana saṅgahetubhūtaṃ aṭṭhakāmāvacarakusalacetanābhedaṃ dibbaṃ mānusakañca navamahaggatakusalacetanābhedañca brahmakosaṃ viceyya. Tato imāya maggabhāvanāya avijjābhavataṇhādibhedā sabbakosānaṃ mūlabandhanā pamutto, evametesaṃ kosānaṃ lunanā ‘‘kusalo’’ti pavuccati, tathattā tādī ca hotīti. Atha vā sattānaṃ dhammānañca nivāsaṭṭhena asikosasadisattā ‘‘kosānī’’ti tayo bhavā dvādasāyatanāni ca veditabbāni. Evamettha yojanā kātabbā.
531. 由于与车轮相似的缠结称为“缠结”，其断除修习被认为是善巧，故此以此理旨阐明“缠结”为题的第二问。相关内容是——对于世间及出世间观法缘起相关内涵，应对无常等做见所，善恶业所生之缠结分类加以区别，特别是被缠结形成之八无余贪、贪非等不同善意所生之神圣界、人间界及第九层次梵天界业缠结分别超过此界。基于此道修习，可断无明、渴爱等所有缠结根本，因而称之为善巧断结，正是如此。又众生的生命法则所基住之所称为三种缠结，即三界、十二处等说有所指。由此结论应当明晰。
§532
532. Yasmā ca na kevalaṃ paṇḍatīti imināva ‘‘paṇḍito’’ti vuccati, apica kho pana paṇḍarāni ito upagato pavicayapaññāya allīnotipi ‘‘paṇḍito’’ti vuccati, tasmā tamatthaṃ dassento ‘‘dubhayānī’’ti gāthāya tatiyapañhaṃ byākāsi . Tassattho – ajjhattaṃ bahiddhā cāti evaṃ ubhayāni aniccādibhāvena viceyya. Paṇḍarānīti āyatanāni. Tāni hi pakatiparisuddhattā ruḷhiyā ca evaṃ vuccanti, tāni viceyya imāya paṭipattiyā niddhantamalattā suddhipañño paṇḍitoti pavuccati tathattā, yasmā tāni paṇḍarāni paññāya ito hoti, sesamassa thutivacanaṃ. So hi pāpapuññasaṅkhātaṃ kaṇhasukkaṃ upātivatto tādī ca hoti, tasmā evaṃ thuto.
532. 亦有云不唯聪慧者称为“智者”，外来的明智和通达称为“智者”，故此以双重为题详释第三问。含义是内外两者皆于无常等见作审察。所谓智者即“所住处系”，乃因其清净和明晰洁净等特色。观察者依修持此法，具智慧述说其为智者，正是如此。因其断除恶善名声染之忧苦，处于清静安乐，故亦称赞之。
§533
533. Yasmā pana ‘‘monaṃ vuccati ñāṇaṃ, yā paññā pajānanā…pe… sammādiṭṭhi, tena ñāṇena samannāgato munī’’ti vuttaṃ, tasmā tamatthaṃ dassento ‘‘asatañcā’’ti gāthāya catutthapañhaṃ byākāsi. Tassattho – yvāyaṃ akusalakusalappabhedo asatañca satañca dhammo, taṃ ajjhattaṃ bahiddhāti imasmiṃ sabbaloke pavicayañāṇena asatañca satañca ñatvā dhammaṃ tassa ñātattā eva rāgādibhedato sattavidhaṃ saṅgaṃ taṇhādiṭṭhibhedato duvidhaṃ jālañca aticca atikkamitvā ṭhito. So tena monasaṅkhātena pavicayañāṇena samannāgatattā muni. Devamanussehi pūjanīyoti idaṃ panassa thutivacanaṃ. So hi khīṇāsavamunittā devamanussānaṃ pūjāraho hoti, tasmā evaṃ thuto.
533. 又言“默为智慧，智慧乃思辨……依正见者，具智慧的圣人”，故此阐释“不实与实”的双重为题。此含义是——所谓不实、实分别表现于善恶二业，是内外义在此世间以辨察智识了知，无常等法由心识识知，因对此法的分别断除烦恼结，以识断除贪爱之类，超越诸缠结和两重罗网而坚立。此即以“默”为名之分辨智慧者。有此智慧者为天、人所敬重，因此该偈为称赞。此为已断烦恼之圣人，故众天人皆应敬重，因而称赞。
§535
535. Evaṃ tatiyagāthāya vuttapañhe vissajjetvā catutthagāthāya vuttapañhesupi yasmā yo catūhi maggañāṇavedehi kilesakkhayaṃ karonto gato, so paramatthato vedagū nāma hoti. Yo ca sabbasamaṇabrāhmaṇānaṃ satthasaññitāni vedāni, tāyeva maggabhāvanāya kiccato aniccādivasena viceyya. Tattha chandarāgappahānena tameva sabbaṃ vedamaticca yā vedapaccayā vā aññathā vā uppajjanti vedanā , tāsu sabbavedanāsu vītarāgo hoti, tasmā tamatthaṃ dassento ‘‘idaṃ pattina’’nti avatvā ‘‘vedānī’’ti gāthāya paṭhamapañhaṃ byākāsi. Yasmā vā yo pavicayapaññāya vedāni viceyya, tattha chandarāgappahānena sabbaṃ vedamaticca vattati, so satthasaññitāni vedāni gato ñāto atikkanto ca hoti. Yo vedanāsu vītarāgo, sopi vedanāsaññitāni vedāni gato atikkanto ca hoti. Vedāni gatotipi vedagū, tasmā tampi atthaṃ dassento ‘‘idaṃ pattina’’nti avatvā imāya gāthāya paṭhamapañhaṃ byākāsi.
535. 依此第三偈所陈问题已解，第四偈所缘之问题是：以四种道之智断除烦恼入灭者乃真智者。所谓真智者即精通诸僧婆罗门教主所记诸感受，因修习该道，以无常等缘观察之。于此，因断除贪爱等烦恼，所有业感受皆被否定。故称之“这是断除”，以此偈初问阐明。又若以智察感受，能断除贪爱等诸缘相，该感受堪能止息，便是圣人记载之感受已断入灭，超越烦恼及识之。释此含义，称为“这是断除”，并据此偈初问作详细释意。
§536
536. Yasmā pana dutiyapañhe ‘‘anuvidito’’ti anubuddho vuccati, so ca anuvicca papañcanāmarūpaṃ ajjhattaṃ attano santāne taṇhāmānadiṭṭhibhedaṃ papañcaṃ tappaccayā nāmarūpañca aniccānupassanādīhi anuvicca anuviditvā, na kevalañca ajjhattaṃ, bahiddhā ca rogamūlaṃ, parasantāne ca imassa nāmarūparogassa mūlaṃ avijjābhavataṇhādiṃ, tameva vā papañcaṃ anuvicca tāya bhāvanāya sabbesaṃ rogānaṃ mūlabandhanā, sabbasmā vā rogānaṃ mūlabandhanā, avijjābhavataṇhādibhedā, tasmā eva vā papañcā pamutto hoti, tasmā taṃ dassento ‘‘anuviccā’’ti gāthāya dutiyapañhaṃ byākāsi.
536. 然而，何以第二个问题称为“以观智知”？此谓对内心自性所生的渴爱、无明、见解分别等烦恼的蕴蕴缠缚及烦恼感受一一了知详察，且透过无常观等方法洞察世间诸名色的总相，进而断除烦恼所生的缠绕、贪、忧、诸执。此烦恼分别，正是诸烦恼的根本锁链，也是对内、对外疾病根源、以及彼后世种种疾病的根基，皆由无明及其生灭之差别所生。由是，断除烦恼分别，皆因断除无明及此差别，故得解脱。以此义故，见此理者即以偈言称其第二问题为“以观智知”。
§537
537. ‘‘Kathañca vīriyavā’’ti ettha pana yasmā yo ariyamaggena sabbapāpakehi virato, tathā viratattā ca āyatiṃ apaṭisandhitāya nirayadukkhaṃ aticca ṭhito vīriyavāso vīriyaniketo, so khīṇāsavo ‘‘vīriyavā’’ti vattabbataṃ arahati, tasmā tamatthaṃ dassento ‘‘virato’’ti gāthāya tatiyapañhaṃ byākāsi. Padhānavā dhīro tādīti imāni panassa thutivacanāni. So hi padhānavā maggajhānapadhānena, dhīro kilesārividdhaṃsanasamatthatāya, tādī nibbikāratāya, tasmā evaṃ thuto. Sesaṃ yojetvā vattabbaṃ.
537. 关于“何谓坚毅自力”？此言正是那由圣道所导引，远离一切恶行，因弃恶行而永断欲苦，超越地狱苦难，恒久住于坚毅之所的坚毅生活者。此坚毅者乃断尽烦恼之阿拉汉，因此称为“坚毅者”。为证此理，偈言所谓“远离者”即第三问题释义。此处“坚毅”与“聪慧”合释，意指行法者以坚实的禅定行为，断绝染污烦恼，生起正坚定力，达无欲无染的境界，故得称赞。此释完毕。
§538
538. ‘‘Ājāniyo kinti nāma hotī’’ti ettha pana yasmā pahīnasabbavaṅkadoso kāraṇākāraṇaññū asso vā hatthī vā ‘‘ājāniyo hotī’’ti loke vuccati, na ca tassa sabbaso te dosā pahīnā eva, khīṇāsavassa pana te pahīnā, tasmā so ‘‘ājāniyo’’ti paramatthato vattabbataṃ arahatīti dassento ‘‘yassā’’ti gāthāya catutthapañhaṃ byākāsi. Tassattho – ajjhattaṃ bahiddhā cāti evaṃ ajjhattabahiddhāsaññojanasaṅkhātāni yassa assu lunāni bandhanāni paññāsatthena chinnāni padālitāni. Saṅgamūlanti yāni tesu tesu vatthūsu saṅgassa sajjanāya anatikkamanāya mūlaṃ honti, atha vā yassa assu lunāni rāgādīni bandhanāni yāni ajjhattaṃ bahiddhā ca saṅgamūlāni honti, so sabbasmā saṅgānaṃ mūlabhūtā sabbasaṅgānaṃ vā mūlabhūtā bandhanā pamutto ‘‘ājāniyo’’ti vuccati, tathattā tādi ca hotīti.
538. 关于“何为不生者”？此言当一个人已断尽一切烦恼，且了知因缘对此断除作用，如象或象群称其为“不生”，非谓其烦恼众种悉皆断尽，而是指其断尽烦恼，为阿拉汉真谛，故此以偈语“彼者”作第四问题释义。至于其断尽，谓内外因缘所结之烦恼缠绕如象齿锁链被斩断清净，且这些锁链无论内外皆为烦恼的根本；断尽者即断绝一切烦恼之根本诸锁链者。此理实证四方，故称“不生”，其真相确如是也。
§540
540. Evaṃ catutthagāthāya vuttapañhe vissajjetvā pañcamagāthāya vuttapañhesupi yasmā yaṃ chandajjhenamattena akkharacintakā sottiyaṃ vaṇṇayanti, vohāramattasottiyo so. Ariyo pana bāhusaccena nissutapāpatāya ca paramatthasottiyo hoti, tasmā tamatthaṃ dassento ‘‘idaṃ pattina’’nti avatvā ‘‘sutvā’’ti gāthāya paṭhamapañhaṃ byākāsi. Tassattho – yo imasmiṃ loke sutamayapaññākiccavasena sutvā kātabbakiccavasena vā sutvā vipassanūpagaṃ sabbadhammaṃ aniccādivasena abhiññāya sāvajjānavajjaṃ yadatthi kiñci, imāya paṭipadāya kilese kilesaṭṭhāniye ca dhamme abhibhavitvā abhibhūti saṅkhaṃ gato, taṃ sutvā sabbadhammaṃ abhiññāya loke sāvajjānavajjaṃ yadatthi kiñci, abhibhuṃ sutavattā sottiyoti āhu. Yasmā ca yo akathaṃkathī kilesabandhanehi vimutto, rāgādīhi īghehi anīgho ca hoti sabbadhi sabbesu dhammesu khandhāyatanādīsu, tasmā taṃ akathaṃkathiṃ vimuttaṃ anīghaṃ sabbadhi nissutapāpakattāpi ‘‘sottiyo’’ti āhūti.
540. 继第四偈释完后，释及第五偈问题，说的是那些因专注一心于文字音声，止于表象仅为声音传播者，然而圣者因多闻慧眼超越恶业，自达究竟真理，是故称其为真意之“听闻者”，以偈言“这即是所得”的偈语，作为第一个问题的释义。其意为：世间闻思所及，若以智慧观察无常等特性，安住正见之路，贯除烦恼，断绝贪等六根病患，则通达真理无碍。故称此人为明智善听者。此为释语终结。
§541
541. Yasmā pana hitakāmena janena araṇīyato ariyo hoti, abhigamanīyatoti attho. Tasmā yehi guṇehi so araṇīyo hoti, te dassentā ‘‘chetvā’’ti gāthāya dutiyapañhaṃ byākāsi. Tassattho – cattāri āsavāni dve ca ālayāni paññāsatthena chetvā vidvā viññū vibhāvī catumaggañāṇī so punabbhavavasena na upetigabbhaseyyaṃ, kañci yoniṃ na upagacchati, kāmādibhedañca saññaṃ tividhaṃ. Kāmaguṇasaṅkhātañca paṅkaṃ panujja panuditvā taṇhādiṭṭhikappānaṃ aññatarampi kappaṃ na eti, evaṃ āsavacchedādiguṇasamannāgataṃ tamāhu ariyoti. Yasmā vā pāpakehi ārakattā ariyo hoti anaye ca anirīyanā, tasmā tampi atthaṃ dassento imāya gāthāya dutiyapañhaṃ byākāsi. Āsavādayo hi pāpakā dhammā anayasammatā, te cānena chinnā panunnā, na ca tehi kampati, iccassa te ārakā honti, na ca tesu irīyati tasmā ārakāssa honti pāpakā dhammāti imināpatthena. Anaye na irīyatīti imināpatthena tamāhu ariyoti ca evampettha yojanā veditabbā. ‘‘Vidvā so na upeti gabbhaseyya’’nti idaṃ pana imasmiṃ atthavikappe thutivacanameva hoti.
541. 因为乐善者以利益众生而无畏，故此人被称为“无凶恶者”，意谓无憎恨，能所亲近者所称担任。如此具诸善德者，称为“断除”即第二问题的释义。此“断除”指断除四种染污、断除二处贮藏烦恼，令智慧者得解脱，不再以轮回作依托，不复堕生各类凡趣。因断除欲乐种种之缠，方不复来此轮回。此断除具足正见德性故谓之圣。又由于断除恶行及不善，且无所苦恼，故此人称为断除者。此理条理分明，需以偈文说明。后续内容亦应结合前述理义理解。
§542
542. ‘‘Kathaṃ caraṇavā’’ti ettha pana yasmā caraṇehi pattabbaṃ patto ‘‘caraṇavā’’ti vattabbataṃ arahati, tasmā taṃ dassento ‘‘yo idhā’’ti gāthāya tatiyapañhaṃ byākāsi. Tattha yo idhāti yo imasmiṃ sāsane. Caraṇesūti sīlādīsu hemavatasutte (su. ni. 153 ādayo) vuttapannarasadhammesu. Nimittatthe bhummavacanaṃ. Pattipattoti pattabbaṃ patto. Yo caraṇanimittaṃ caraṇahetu caraṇapaccayā pattabbaṃ arahattaṃ pattoti vuttaṃ hoti. Caraṇavā soti so imāya caraṇehi pattabbapattiyā caraṇavā hotīti. Ettāvatā pañho byākato hoti, sesamassa thutivacanaṃ. Yo hi caraṇehi pattipatto, so kusalo ca hoti cheko, sabbadā ca ājānāti nibbānadhammaṃ, niccaṃ nibbānaninnacittatāya sabbattha ca khandhādīsu na sajjati. Dvīhi ca vimuttīhi vimuttacitto hoti, paṭighā yassa na santīti.
542. 关于“何谓行道者”？此言止于正行、持守戒律的人，即为行道之阿拉汉，故称“行道者”。以偈言“在此……”作为第三问题的解说。此“在此”乃指此教法中。关于戒律等行为，则许多经典如《南传律藏》第153经有详细记载。所谓“行道”者，是指行其护持及因缘，遵守戒律、道理而坚行，终得阿拉汉果，是故称为行道者。作为释义已足。此问题释毕。若以此行实践者，必得智慧与解脱，生无烦恼，守正确的净行二种解脱，是故称其为行道者。且心不生怨，不起敌意。
§543
543. Yasmā pana kammādīnaṃ paribbājanena paribbājako nāma hoti, tasmā tamatthaṃ dassento ‘‘dukkhavepakka’’nti gāthāya catutthapañhaṃ byākāsi. Tattha vipāko eva vepakkaṃ, dukkhaṃ vepakkamassāti dukkhavepakkaṃ. Pavattidukkhajananato sabbampi tedhātukakammaṃ vuccati. Uddhanti atītaṃ. Adhoti anāgataṃ. Tiriyaṃ vāpi majjheti paccuppannaṃ. Tañhi na uddhaṃ na adho, tiriyaṃ ubhinnañca antarā, tena ‘‘majjhe’’ti vuttaṃ. Paribbājayitvāti nikkhāmetvā niddhametvā . Pariññacārīti paññāya paricchinditvā caranto. Ayaṃ tāva apubbapadavaṇṇanā. Ayaṃ pana adhippāyayojanā – yo tiyaddhapariyāpannampi dukkhajanakaṃ yadatthi kiñci kammaṃ, taṃ sabbampi ariyamaggena taṇhāvijjāsinehe sosento apaṭisandhijanakabhāvakaraṇena paribbājayitvā tathā paribbājitattā eva ca taṃ kammaṃ pariññāya caraṇato pariññacārī. Na kevalañca kammameva, māyaṃ mānamathopi lobhakodhaṃ imepi dhamme pahānapariññāya pariññacārī, pariyantamakāsi nāmarūpaṃ, nāmarūpassa ca pariyantamakāsi paribbājesi iccevattho. Imesaṃ kammādīnaṃ paribbājanena taṃ paribbājakamāhu. Pattipattanti idaṃ panassa thutivacanaṃ.
543. 然而并非由于业等的游行，而使游方者称为游方者，故此经由阐示彼意，借《痛苦成熟》偈释述第四难，谓之。此处果报即为成熟，痛苦为成熟，苦之成熟故称痛苦成熟。由生起生苦而生起者皆谓因缘业。上升谓过去，下退谓未来，横向中间称为现在。此处既非上升亦非下退，且居于两者之间，故曰「中间」。游方即指离出、熄灭。彻悟行谓以智慧洞察，通过智慧截断行而行住行走。此仅为初步阶段说明。此为节义结合——吾等以由三有之痛苦所缘所起之尽诸业，皆由圣道吸取，断渴断见，去彼反覆起缘而不起者而游行，故如是游行且由游行；非独即为业，复以断欲恧等烦恼等法断尽而智知游行故；故如是转变名为名色转变名色转变故而游行，盖此等业因游行名之。由诸业等游行为是故称游方者。此乃真实见证之盛赞语。
§544
544. Evaṃ pañhabyākaraṇena tuṭṭhassa pana sabhiyassa ‘‘yāni ca tīṇī’’tiādīsu abhitthavanagāthāsu osaraṇānīti ogahaṇāni titthāni, diṭṭhiyoti attho. Tāni yasmā sakkāyadiṭṭhiyā saha brahmajāle vuttadvāsaṭṭhidiṭṭhigatāni gahetvā tesaṭṭhi honti, yasmā ca tāni aññatitthiyasamaṇānaṃ pavādabhūtāni satthāni sitāni upadisitabbavasena, na uppattivasena. Uppattivasena pana yadetaṃ ‘‘itthī puriso’’ti saññakkharaṃ vohāranāmaṃ, yā cāyaṃ micchāparivitakkānussavādivasena ‘‘evarūpena attanā bhavitabba’’nti bālānaṃ viparītasaññā uppajjati, tadubhayanissitāni tesaṃ vasena uppajjanti, na attapaccakkhāni. Tāni ca bhagavā vineyya vinayitvā oghatamagā oghatamaṃ oghandhakāraṃ agā atikkanto. ‘‘Oghantamagā’’tipi pāṭho, oghānaṃ antaṃ agā, tasmā āha ‘‘yāni ca tīṇi…pe… tamagā’’ti.
544. 如此问答解释已，满足大众于开头诸句「及三等」等颂中谓为清除、戒绝、离散之难。此难即见解之意。因于我见执著及梵网缠缚中所得六十见所摄，且此等见多为异部沙门所依托之谬妄种种谬教，不是发明创造。所谓发明者，为愚痴随习、妄想不断，自拟「女性为人」等妄见产生，二者基于彼相数而生，非真实自性。诸难世尊已断制、调伏，径过其端，如「难极端」读本。因难终止故说「及三等…之极端」等语。
§545
545. Tato paraṃ vaṭṭadukkhassa antaṃ pārañca nibbānaṃ tappattiyā dukkhābhāvato tappaṭipakkhato ca taṃ sandhāyāha, ‘‘antagūsi pāragū dukkhassā’’ti. Atha vā pāragū bhagavā nibbānaṃ gatattā, taṃ ālapanto āha, ‘‘pāragū antagūsi dukkhassā’’ti ayamettha sambandho. Sammā ca buddho sāmañca buddhoti sammāsambuddho. Taṃ maññeti tameva maññāmi, na aññanti accādarena bhaṇati. Jutimāti paresampi andhakāravidhamanena jutisampanno. Mutimāti aparappaccayañeyyañāṇasamatthāya mutiyā paññāya sampanno. Pahūtapaññoti anantapañño. Idha sabbaññutaññāṇamadhippetaṃ. Dukkhassantakarāti āmantento āha. Atāresi manti kaṅkhāto maṃ tāresi.
545. 随后，针对轮回苦之终点，即涅槃欢喜，因苦灭对立提出，「终极前世后世苦」之理。又说：已证涅槃者，世尊，讲时说：「前世后世是苦」此为付嘱说。所谓正觉者，即真觉者。吾亦以为是而非他，且自不仅言说，实有明了。向他人灯亮以驱黑暗者为明灯，依智慧解脱者为涅槃者。所谓解脱者，离一切烦恼，具智慧多禅者。此处谓悉有智之大智明灯也。苦之终结者，照临世者，宣说之者，助理解者。受迷惑者请引路者依是路修习。
§546-9
546-9.Yaṃ metiādigāthāya namakkārakaraṇaṃ bhaṇati. Tattha kaṅkhittanti vīsatipañhanissitaṃ atthaṃ sandhāyāha. So hi tena kaṅkhito ahosi. Monapathesūti ñāṇapathesu. Vinaḷīkatāti vigatanaḷā katā, ucchinnāti vuttaṃ hoti. Nāga nāgassāti ekaṃ āmantanavacanaṃ, ekassa ‘‘bhāsato anumodantī’’ti iminā sambandho. ‘‘Dhammadesana’’nti pāṭhaseso. Sabbe devāti ākāsaṭṭhā ca bhūmaṭṭhā ca. Nāradapabbatāti tepi kira dve devagaṇā paññavanto, tepi anumodantīti sabbaṃ pasādena ca namakkārakaraṇaṃ bhaṇati .
546-9. 此诸颂诗中称礼仪依据。言及疑惑，指二十难问义。其迷惑处，在于证知之路，谓斩断烦恼之始终。断除邪见谓破除贪塔执。断除虚妄谓断根虚空。此中龙应答龙者，乃谓为互相欢喜之言，意为所言得批准同意。所谓法说文末。诸天包含天空与土地天等。所谓Nāradapabbata乃三大善神，名贤睿智，且悉同意。故此乃具备一切称赞与敬礼之由。
§550-53
550-53. Anumodanārahaṃ byākaraṇasampadaṃ sutvā ‘‘namo te’’ti añjaliṃ paggahetvā āha. Purisājaññāti purisesu jātisampannaṃ. Paṭipuggaloti paṭibhāgo puggalo tuvaṃ buddho catusaccapaṭivedhena, satthā anusāsaniyā satthavāhatāya ca, mārābhibhū catumārābhibhavena, muni buddhamuni. Upadhīti khandhakilesakāmaguṇābhisaṅkhārabhedā cattāro. Vaggūti abhirūpaṃ. Puññe cāti lokiye na limpasi tesaṃ akaraṇena, pubbe katānampi vā āyatiṃ phalūpabhogābhāvena. Taṃnimittena vā taṇhādiṭṭhilepena. Vandati satthunoti evaṃ bhaṇanto gopphakesu pariggahetvā pañcapatiṭṭhitaṃ vandi.
550-53. 听闻赞同文辞，双手合十作礼曰「礼敬尔」。所谓男众乃指具世间种姓之男子。所谓行者，是谓修学人，尔，佛者乃四谛揭示者，导师，正法宣示者，降魔胜者，圣者。所谓烦恼，是五恶蕴及内在烦恼集之四种。所谓章，谓美好。所谓福报，指世间无漏果，既往功德及未来享受。因此缘由，由于渴见执着，故受烦恼所绊。敬礼导师，持缨束缚于眉毛之上，五稳立应敬礼。
Aññatitthiyapubboti aññatitthiyo eva. Ākaṅkhatīti icchati. Āraddhacittāti abhirādhitacittā. Apica mettha puggalavemattatā viditāti apica mayā ettha aññatitthiyānaṃ parivāse puggalanānattaṃ viditaṃ, na sabbeneva parivasitabbanti. Kena pana na parivasitabbaṃ? Aggiyehi jaṭilehi, sākiyena jātiyā, liṅgaṃ vijahitvā āgatena. Avijahitvā āgatopi ca yo maggaphalapaṭilābhāya hetusampanno hoti, tādisova sabhiyo paribbājako. Tasmā bhagavā ‘‘tava pana, sabhiya, titthiyavattapūraṇatthāya parivāsakāraṇaṃ natthi, atthatthiko tvaṃ ‘maggaphalapaṭilābhāya hetusampanno’ti viditametaṃ mayā’’ti tassa pabbajjaṃ anujānanto āha – ‘‘apica mettha puggalavemattatā viditā’’ti. Sabhiyo pana attano ādaraṃ dassento āha ‘‘sace bhante’’ti. Taṃ sabbaṃ aññañca tathārūpaṃ uttānatthattā pubbe vuttanayattā ca idha na vaṇṇitaṃ, yato pubbe vaṇṇitānusārena veditabbanti.
异续外道前外道本为前外道。所谓贪望，即渴求。所谓热诚，即专心致志。虽于此了知外道众多差异，非一概应视为同类。何以故？因诸外道纷乱复杂，且舍弃释迦族出身标识。虽非释迦族出身而有修行得道者，其理亦然。故称真正实者无流失道果获得缘起者，因此被尊为游方者。世尊故谓：「你尔，众生，为满足外道，非有别障，知尔实为得到道果之因。」并许可其出家曰：「我亦知此人与外道人各有差异。」诸众显示自尊曰：「若尊者」，此全同类且先人所述不复述于此，依前述依次当知。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya sabhiyasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《萨毗耶经》之注释已竟。
7. Selasuttavaṇṇanā七、《些喇经》注释
Evaṃme sutanti selasuttaṃ. Kā uppatti? Ayameva yāssa nidāne vuttā. Atthavaṇṇanākkamepi cassa pubbasadisaṃ pubbe vuttanayeneva veditabbaṃ. Yaṃ pana apubbaṃ, taṃ uttānatthāni padāni pariharantā vaṇṇayissāma. Aṅguttarāpesūti aṅgā eva so janapado, gaṅgāya pana yā uttarena āpo, tāsaṃ avidūrattā ‘‘uttarāpo’’tipi vuccati. Kataragaṅgāya uttarena yā āpoti? Mahāmahīgaṅgāya.
如是我闻，此为铁经。何以成就？正如其因所说。虽未尽释义，但亦当依此前说，以先所说相同之理了知。若为未先之义，则今将剖解各字，以表明其上义。所谓安居之地，即该地方；恒河北侧之水，因其不远，故称“北水”。何谓恒河北侧之水？谓大恒河也。
Tatrāyaṃ tassā nadiyā āvibhāvatthaṃ ādito pabhuti vaṇṇanā – ayaṃ kira jambudīpo dasasahassayojanaparimāṇo. Tattha catusahassayojanaparimāṇo padeso udakena ajjhotthaṭo ‘‘samuddo’’ti saṅkhaṃ gato. Tisahassayojanapamāṇe manussā vasanti. Tisahassayojanapamāṇe himavā patiṭṭhito ubbedhena pañcayojanasatiko caturāsītisahassakūṭehi paṭimaṇḍito samantato sandamānapañcasatanadīvicitto. Yattha āyāmavitthārena gambhīratāya ca paññāsapaññāsayojanā diyaḍḍhayojanasataparimaṇḍalā pūraḷāsasuttavaṇṇanāyaṃ vuttā anotattādayo satta mahāsarā patiṭṭhitā.
在此河流显现处，始见其真实貌，先作广大说明——此即爪哇洲，长十万由旬。其中心四万由旬之地，周围被水环绕，即为大海。三万由旬地，人居其中。三万由旬之地，喜马拉雅矗立，以五十万峰为围，环绕四十八万峰之山群。其面积广博且深厚，约十五万余由旬之水域，称为怒塔等七大洲。
Tesu anotatto sudassanakūṭaṃ, citrakūṭaṃ, kāḷakūṭaṃ, gandhamādanakūṭaṃ, kelāsakūṭanti imehi pañcahi pabbatehi parikkhitto. Tattha sudassanakūṭaṃ suvaṇṇamayaṃ dviyojanasatubbedhaṃ antovaṅkaṃ kākamukhasaṇṭhānaṃ tameva saraṃ paṭicchādetvā ṭhitaṃ, citrakūṭaṃ sabbaratanamayaṃ, kāḷakūṭaṃ añjanamayaṃ, gandhamādanakūṭaṃ sānumayaṃ abbhantare muggavaṇṇaṃ nānappakāraosadhasañchannaṃ kāḷapakkhuposathadivase ādittamiva aṅgāraṃ jalantaṃ tiṭṭhati, kelāsakūṭaṃ rajatamayaṃ. Sabbāni sudassanena samānubbedhasaṇṭhānāni tameva saraṃ paṭicchādetvā ṭhitāni. Sabbāni devānubhāvena nāgānubhāvena ca vassanti, nadiyo ca tesu sandanti. Taṃ sabbampi udakaṃ anotattameva pavisati. Candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena taṃ obhāsenti, ujuṃ gacchantā na obhāsenti. Tenevassa ‘‘anotatta’’nti saṅkhā udapādi.
其中怒塔大山、慈多山、黑山、香花山、杰罗山，皆以五座山环绕。怒塔山通体金光，宽约二由旬，形如鸟嘴俯覆于湖面。慈多山满载七宝，黑山呈墨色。香花山色彩绚丽，中心为卯色，散布各色药草，如黑月望日燃烧之炭。杰罗山银色。诸山以明净光辉相当，皆如鸟嘴覆于湖泊。众神龙等皆住其上，河流与山脉相联，水亦入怒塔湖中。日月自南北飞越山间而照耀，直行则无光。由此得名“怒塔”，意即“高地之水”。
Tattha manoharasilātalāni nimmacchakacchapāni phalikasadisanimmalūdakāni nahānatitthāni suppaṭiyattāni honti, yesu buddhapaccekabuddhakhīṇāsavā isigaṇā ca nhāyanti, devayakkhādayo ca uyyānakīḷikaṃ kīḷanti.
那里有美丽之石板，像青蛙和蟾蜍，水清洌如果浆，是洗浴之所。此处佛与缘觉、漏尽圣者与修行者沐浴，以天龙等在花园中戏乐。
Catūsu cassa passesu sīhamukhaṃ, hatthimukhaṃ, assamukhaṃ, usabhamukhanti cattāri mukhāni honti, yehi catasso nadiyo sandanti. Sīhamukhena nikkhantanadītīre sīhā bahutarā honti, hatthimukhādīhi hatthiassausabhā. Puratthimadisato nikkhantanadī anotattaṃ tikkhattuṃ padakkhiṇaṃ katvā itarā tisso nadiyo anupagamma pācīnahimavanteneva amanussapathaṃ gantvā mahāsamuddaṃ pavisati. Pacchimadisato ca uttaradisato ca nikkhantanadiyopi tatheva padakkhiṇaṃ katvā pacchimahimavanteneva uttarahimavanteneva ca amanussapathaṃ gantvā mahāsamuddaṃ pavisanti. Dakkhiṇadisato nikkhantanadī pana taṃ tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇena ujukaṃ pāsāṇapiṭṭheneva saṭṭhiyojanāni gantvā pabbataṃ paharitvā vuṭṭhāya pariṇāhena tigāvutapamāṇā udakadhārā hutvā ākāsena saṭṭhi yojanāni gantvā tiyaggaḷe nāma pāsāṇe patitā, pāsāṇo udakadhārāvegena bhinno. Tatra paññāsayojanapamāṇā tiyaggaḷā nāma pokkharaṇī jātā. Pokkharaṇiyā kūlaṃ bhinditvā pāsāṇaṃ pavisiya saṭṭhi yojanāni gatā. Tato ghanapathaviṃ bhinditvā umaṅgena saṭṭhi yojanāni gantvā viñjhaṃ nāma tiracchānapabbataṃ paharitvā hatthatale pañcaṅgulisadisā pañcadhārā hutvā pavattati. Sā tikkhattuṃ anotattaṃ padakkhiṇaṃ katvā gataṭṭhāne ‘‘āvaṭṭagaṅgā’’ti vuccati . Ujukaṃ pāsāṇapiṭṭhena saṭṭhi yojanāni gataṭṭhāne ‘‘kaṇhagaṅgā’’ti vuccati. Ākāsena saṭṭhi yojanāni gataṭṭhāne ‘‘ākāsagaṅgā’’ti vuccati. Tiyaggaḷapāsāṇe paññāsayojanokāse ‘‘tiyaggaḷapokkharaṇī’’ti vuccati. Kūlaṃ bhinditvā pāsāṇaṃ pavisiya saṭṭhi yojanāni gataṭṭhāne ‘‘bahalagaṅgā’’ti vuccati. Pathaviṃ bhinditvā umaṅgena saṭṭhi yojanāni gataṭṭhāne ‘‘umaṅgagaṅgā’’ti vuccati. Viñjhaṃ nāma tiracchānapabbataṃ paharitvā pañcadhārā hutvā pavattaṭṭhāne ‘‘gaṅgā, yamunā, aciravatī, sarabhū, mahī’’ti pañcadhā vuccati. Evametā pañca mahāgaṅgā himavatā sambhavanti. Tāsu yā ayaṃ pañcamī mahī nāma, sā idha ‘‘mahāmahīgaṅgā’’ti adhippetā. Tassā gaṅgāya uttarena yā āpo, tāsaṃ avidūrattā so janapado ‘‘aṅguttarāpo’’ti veditabbo. Tasmiṃ janapade aṅguttarāpesu.
在四处观望中，有狮头、象头、驴头和骡头四大水口，四条河流汇集于此。狮头出水处众狮多，象头等出水处乃象、驴、骡。前方出水之怒塔河，刺逆行环绕，然后其他三河汇聚，由北寒山通过无声山路入大海。西北两侧开也如是，皆行刺逆环绕，沿西与北寒山路入大海。南边河流刺逆环绕后，向南直行六十由旬至山头，升起后变为三十里长水流，落于空中六十由旬外之孤石，石被迅速水流击碎。此处形成五十由旬之池塘，名曰提亚迦拉。池塘岸折石入水，水流入后，穿越六十由旬厚土，绕山又六十由旬，抵达名为毗翳者陀之斜山，顶端五指宽五水流，水流演转流淌。此河流刺逆环绕行走，称为“回旋河”；沿直石岸六十由旬者称“暗河”；空中六十由旬处称“虚空河”；提亚迦拉石处五十由旬为“提亚迦拉池”；折石处水流六十由旬处称“广大河”；穿越土壤折石处水域六十由旬称“折河”。毗翳者陀山顶端五水流汇聚处，五河名曰恒河、亚穆纳河、阿祗罗瓦提河、娑罗浑河、摩诃河，乃五大河流。此五大河由喜马拉雅产生。其第五名为摩诃大恒河，在此以此名为尊。由其河北流之水，即所谓安居地方“安居北水”应当这样知。即为安居之地。
Cārikaṃ caramānoti addhānagamanaṃ kurumāno . Tattha bhagavato duvidhā cārikā turitacārikā, aturitacārikā ca. Tattha dūrepi bhabbapuggale disvā sahasā gamanaṃ turitacārikā. Sā mahākassapapaccuggamanādīsu daṭṭhabbā. Taṃ paccuggacchanto hi bhagavā muhutteneva tigāvutaṃ agamāsi, āḷavakadamanatthaṃ tiṃsayojanaṃ, tathā aṅgulimālassatthāya. Pukkusātissa pana pañcattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, dhaniyassatthāya sattayojanasataṃ addhānaṃ agamāsi. Ayaṃ turitacārikā nāma. Gāmanigamanagarapaṭipāṭiyā pana piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃ aturitacārikā nāma. Ayaṃ idha adhippetā. Evaṃ cārikaṃ caramāno. Mahatāti saṅkhyāmahatā guṇamahatā ca. Bhikkhusaṅghenāti samaṇagaṇena. Aḍḍhateḷasehīti aḍḍhena teḷasahi, dvādasahi satehi paññāsāya ca bhikkhūhi saddhinti vuttaṃ hoti. Yena…pe… tadavasarīti āpaṇabahulatāya so nigamo ‘‘āpaṇo’’ tveva nāmaṃ labhi. Tasmiṃ kira vīsatiāpaṇamukhasahassāni vibhattāni ahesuṃ. Yena disābhāgena maggena vā so aṅguttarāpānaṃ raṭṭhassa nigamo osaritabbo, tena avasari tadavasari agamāsi, taṃ nigamaṃ anupāpuṇīti vuttaṃ hoti.
行越于路上，不断前进。如是者，世尊之旅途有二种：急速行路与平稳行路。远方或见有生命者，立刻疾行，称为急速行路。此急速行路见于大咖萨巴等弟子往来。追随其后，世尊瞬息即至处，行三十由旬，即至阿罗伽城。五十由旬者，为蒲库萨提；一百由旬者，为大咖毕那；七十由旬者，为达尼耶。皆名为急速行路。依城舍街道以乞食等而往返不疾不徐者，名为平稳行路。此是名称。如此行走，数多而广，谓比库僧团人数多，即是说八十三位长老，以十二座寺院及一百五十位比库组成。由出入频繁，故得名“出入”，简称“阿帕诺”。其中有二万五千比库分散在各方。由方位道路，此北安居地国之路由诸路通达。因由处多故故，其行有远近。是为此经所述。
Keṇiyo jaṭiloti keṇiyoti nāmena, jaṭiloti tāpaso. So kira brāhmaṇamahāsālo, dhanarakkhaṇatthāya pana tāpasapabbajjaṃ samādāya rañño paṇṇākāraṃ datvā bhūmibhāgaṃ gahetvā tattha assamaṃ kāretvā vasati kulasahassassa nissayo hutvā. Assamepi cassa eko tālarukkho divase divase ekaṃ suvaṇṇaphalaṃ muñcatīti vadanti. So divā kāsāyāni dhāreti jaṭā ca bandhati, rattiṃ yathāsukhaṃ pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Sakyaputtoti uccākulaparidīpanaṃ. Sakyakulā pabbajitoti saddhāya pabbajitabhāvaparidīpanaṃ, kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva taṃ kulaṃ pahāya saddhāya pabbajitoti vuttaṃ hoti. Taṃ kho panāti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhoto gotamassāti attho. Kalyāṇoti kalyāṇaguṇasamannāgato, seṭṭhoti vuttaṃ hoti. Kittisaddoti kittiyeva thutighoso vā.
『娇小者』称为『曲折者』，以名称言之，曲折即苦行者。此人确为大婆罗门恶徒，为守护财富而出家行苦行，授予国王五十块银币，承受一块地，居住其中，依靠家族千人之力生活。有人说，那里有一棵棕榈树，每日放下一枚黄金果。此人白天穿袈裟，束发为结，夜晚依喜好与五欲相宜，混合相伴生活。『释子』意指皈依释迦族的明净火炬。『释族出家』意为因信心而皈依出家，有些因斑点瘟疫未被征服、未受考验，如是弃家皈依者，如此说法。此语用于女子执着邸舍的譬喻，专为说明此义。『你』则指果德玛。『吉祥者』谓具善良德。『最胜者』已是通称。『名声』即为名誉或赞颂之声。
Itipi so bhagavāti ādimhi pana ayaṃ tāva yojanā – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti, iminā ca iminā ca kāraṇenāti vuttaṃ hoti. Tattha ārakattā, arīnaṃ arānañca hatattā paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti veditabbo. Ārakā hi so sabbakilesehi maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ. Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ. Yañcetaṃ avijjābhavataṇhāmayanābhi, puññādiabhisaṅkhārānaṃ jarāmaraṇanemi, āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālapavattaṃ saṃsāracakkaṃ. Tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakarañāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattātipi arahaṃ . Aggadakkhiṇeyyattā ca cīvarādipaccaye sakkāragarukārādīni ca arahatīti paccayādīnaṃ arahattāpi arahaṃ. Yathā ca loke keci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evaṃ nāyaṃ kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ. Hoti cettha –
是故说此人为世尊，因为其身长达如此大小。乃谓世尊即阿拉汉、正自觉者……所以称世尊，其因由也。因其断恶专杀敌，灭诸恼恨，得般涅槃，灭除罪业。由此因缘得阿拉汉果。其以证入诸烦恼几尽，以远离恼恨，证得阿拉汉。此即无明、贪、瞋三毒之根除，以及善法业力终结、老死流转之悉知，而成就百无始尽之轮回。彼在菩提处以精进足践好法，道德基础如地，凭信心护持业灭，智慧锐利，令诸恼恨悉灭，故名灭除敌害，证阿拉汉果位。因舍缟袈、净衣及诸使役而得名阿拉汉。譬如世人中智者虽有愚人畏惧世间恶法而隐恶不行，然彼实则不作恶，阿拉汉亦复如是。有所说者：
‘‘Ārakattā hatattā ca, kilesārīna so muni;
“断恶除害者，诸烦恼敌汝圣者；
Hatasaṃsāracakkāro, paccayādīna cāraho;
烦恼轮回辗转者，忧患等因汝弃离；
Na raho karoti pāpāni, arahaṃ tena pavuccatī’’ti.
不隐恶行显明之，阿拉汉如是说。”
Sammā sāmañca saccānaṃ buddhattā sammāsambuddho. Atisayavisuddhāhi vijjāhi abbhuttamena caraṇena ca samannāgatattā vijjācaraṇasampanno. Sobhanagamanattā sundaraṃ ṭhānaṃ gatattā suṭṭhu gatattā sammā gadattā ca sugato. Sabbathāpi viditalokattā lokavidū. So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā khandhāyatanādibhedaṃ saṅkhāralokaṃ avedi, ‘‘eko loko sabbe sattā āhāraṭṭhitikā. 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 (paṭi. ma. 1.112) evaṃ sabbathā saṅkhāralokaṃ avedi. Sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbe abhabbe satte jānātīti sabbathā sattalokaṃ avedi. Tathā ekaṃ cakkavāḷaṃ āyāmato vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni aḍḍhapañcamāni ca satāni, parikkhepato chattiṃsa satasahassāni dasa sahassāni aḍḍhuḍḍhāni ca satāni.
正法真理齐具时，佛即正自觉者。以极致清净智慧，奇特神足，圆满身份德行，端庄行持，往返美妙之地，善巧圆满演说如真理，诸处遍知世间。世尊本性具足生起、灭除、灭除因缘，常知贯通五蕴、六入、诸行法，见一切法皆依食而存。二界——名色界，三界——苦受，四界——四食（色、受、想、行），五界——五取蕴，六界——六内境，七界——七识，八界——八法，九界——九生处，十界——十识所入，十二界——十二入处，十八界——十八界藏，皆知谙焉。能知众生根本、习气、业行、后日解脱及生死法。为彼自行如轮转三世轮回。由此觉地以精进诚心立于戒地，凭信心护持，以业灭智快摄持诸恶尽除，为灭除敌。因布施法施及受衣及等因缘，亦证阿拉汉果位。譬如世间有智者虽愚人畏惧恶法隐匿行恶，然而彼实则不作恶，阿拉汉亦如是。此理立也，若于此处，则云：
Tattha –
其义在此——
Duve satasahassāni, cattāri nahutāni ca;
有两百万，且有四十亿；
Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.
这是一座由众多贝壳聚积成的地球。
Cattāri satasahassāni, aṭṭheva nahutāni ca;
有四百万，且有八十亿；
Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.
这是一团寄托于水与风的存在。
Nava satasahassāni, māluto nabhamuggato;
有九百万，洁净地升入云际；
Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti’’.
六万众生，乃是此世界的存在基础。
Evaṃ saṇṭhite cettha yojanānaṃ –
如此存在者，此处谈及的长度单位是耶输阇那——
Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;
四万八千耶输阇那，乃高耸入云的广大山脉；
Accuggato tāvadeva, sineru pabbatuttamo.
它屹立如是高峻，正如锡耶奴诸峰之顶。
Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;
由此层层叠叠，以适当的尺度延伸；
Ajjhogāḷhuggatā dibbā, nānāratanacittitā.
向上高耸者乃天界之境，满具种种宝物之华彩。
Yugandharo īsadharo, karavīko sudassano;
犹甘陀罗、伊萨陀罗、迦利维迦、苏达桑那；
Nemindharo vinatako, assakaṇṇo giri brahā.
尼敏陀罗、毗那塔、阿萨干那、基哩婆罗。
Ete satta mahāselā, sinerussa samantato;
此为七大山，遍布四方环绕，
Mahārājānamāvāsā, devayakkhanisevitā.
为大王所居，从天龙及夜叉所供养。
Yojanānaṃ satānucco, himavā pañca pabbato;
五座喜马拉雅山，连绵百余由旬；
Yojanānaṃ sahassāni, tīṇi āyatavitthato.
三座广大绵延山，延展数千由旬。
Caturāsītisahassehi, kūṭehi paṭimaṇḍito;
由四万八千座峰所环绕，建有佛塔；
Tipañcayojanakkhandha-parikkhepā nagavhayā.
围绕佛塔的是长五由旬的山脉构成的城墙。
Paññāsayojanakkhandha-sākhāyāmā samantato;
自城墙四周有长五十由旬的树枝状延伸；
Sattayojanavitthiṇṇā, tāvadeva ca uggatā.
跨越七由旬，是最高起处。
Jambū yassānubhāvena, jambudīpo pakāsito;
以其如实的显现，称为人间大陆；
Dve asītisahassāni, ajjhogāḷho mahaṇṇave.
在中央有八万两千的高耸山脉，名为摩诃那维。
Accuggato tāvadeva, cakkavāḷasiluccayo;
正如躺卧在那里者，即为诸大轮现者；
Parikkhipitvā taṃ sabbaṃ, cakkavāḷamayaṃ ṭhito’’.
其内万物展开，驻立如同大轮周遍转动。
Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ, sūriyamaṇḍalaṃ paññāsayojanaṃ, tāvatiṃsabhavanaṃ dasasahassayojanaṃ, tathā asurabhavanaṃ avīcimahānirayo jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ, tathā pubbavideho, uttarakuru aṭṭhasahassayojano. Ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro. Taṃ sabbampi ekaṃ cakkavāḷaṃ ekā lokadhātu. Cakkavāḷantaresu lokantarikanirayā. Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo, anantena buddhañāṇena aññāsīti sabbathā okāsalokaṃ avedi. Evaṃ so bhagavā sabbathā. Viditalokattā lokavidūti veditabbo.
其中月轮宽五十九由旬，日轮宽五十由旬，忉利天宫宽一万由旬，亦有阿修罗宫、无间地狱，及称赭陆洲。彼远洲宽七千由旬，北印度曾北拘留洲宽八千由旬。诸大洲分布如单独巨大洲，五百五百含小洲围绕。此所有皆属一大轮，乃一世界界。大轮之域乃为世界间狱。如此无边大轮，无数世界界，依佛无上智慧恒常知见，遍知诸宇宙。佛亦复常在其中。以现世觉知，世智已得，应当了知此大世界。
Attano pana guṇehi visiṭṭhatarassa kassaci abhāvā anuttaro. Vicittehi vinayanūpāyehi purisadamme sāretīti purisadammasārathi. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsati nitthāreti cāti satthā. Devamanussaggahaṇaṃ ukkaṭṭhaparicchedavasena bhabbapuggalapariggahavasena ca kataṃ, nāgādikepi pana esa lokiyatthena anusāsati. Yadatthi neyyaṃ nāma, sabbassa buddhattā vimokkhantikañāṇavasena buddho. Yato pana so –
自性品德至高无上，无人能及。以明净戒律巧方便，善护良人，犹如善导圣者。依教理为学、以至真义，善巧教化、终成法义者，是为导师。降诸天人集众、划分层界、聚合生灵，亦乃以世间教法教化。言教所摄，即为可教解之理。是佛因自身佛陀果位，具解脱智慧而觉悟所至。彼于是者曰——
‘‘Bhagyavā bhaggavā yutto, bhagehi ca vibhattavā;
“有福有幸，得具诸福；
Bhattavā vantagamano, bhavesu bhagavā tato’’ti.
已食受供，航行世间，故名为世尊。”
Ayamettha saṅkhepo, vitthārato panetāni padāni visuddhimagge (visuddhi. 1.124-125) vuttāni.
此处是概说，详尽者则是关于清净之道的各个词义的详细解释，（详见《清净篇》第一百二十四至一百二十五节）所述内容。
So imaṃ lokanti so bhagavā imaṃ lokaṃ. Idāni vattabbaṃ nidasseti. Sadevakantiādīni kasibhāradvājaāḷavakasuttesu vuttanayāneva. Sayanti sāmaṃ aparaneyyo hutvā. Abhiññāti abhiññāya. Sacchikatvāti paccakkhaṃ katvā. Pavedetīti bodheti ñāpeti pakāseti. So dhammaṃ deseti…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca anuttaraṃ vivekasukhaṃ hitvāpi dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti. Kathaṃ? Ekagāthāpi hi samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo. Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo . Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo . Suyyamāno cesa nīvaraṇādivikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇameva āvahatīti majjhekalyāṇo, tathā paṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇo. Nāthappabhavattā ca pabhavasuddhiyā ādikalyāṇo, atthasuddhiyā majjhekalyāṇo, kiccasuddhiyā pariyosānakalyāṇo. Yato appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva desetīti veditabbo.
所谓此世界，即是世尊所说的此世界。现当揭示应当宣说之义。如《天子》《宾多纳帕拉德瓦迦》《阿拉维子弟经》等中所说，乃循此法宣讲。这里所谓“安住”是不可违背的同一实相之安住。“知晓”乃由亲验而得之明窍。“成就实证”是指亲自证入之确然。“说明揭示”是说明、启发之故。世尊讲法……句末……所谓究竟善，乃世尊由于对众生的慈悲，超越一切，证得无上独善安乐，即宣说此法。其法或简或繁，皆为最初善法的初展现。何以故？经中三偈说：全然吉祥者，法的第一节为初善，第二第三节为中善，最后一节为究竟善。单一主题的经在初处为初善，结尾为究竟善，中间为中善。多主题的经以初部分主题为初善，末部分主题为究竟善，中间为中善。整个圣教法本身，依其自身利益者为初善；依止止观解脱果为中善；依涅槃为究竟善。持戒禅定为初善，依止观行法为中善，证入涅槃果为究竟善。依佛智开导为初善，法之真实境为中善，僧团的正确修行为究竟善。闻此，凭真实修习方得成就。依菩提觉悟为初善，独觉觉为中善，声闻觉为究竟善。摒除烦恼而正习于止，为初善；修止观而生喜乐，及修行阶位亦为中善；依修行的果位而住胜解且成熟，亦被称为究竟善。以无生灭性为其发生净净为初善，以得胜义义净为中善，以行事圆满而具足为究竟善。若说法简略或繁复，均为初善及其展开之表现，应当知悉。
Sātthaṃ sabyañjananti evamādīsu pana yasmā imaṃ dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti, tañca yathāsambhavaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ, akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato sarikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassābhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ, apanetabbassa abhāvato niddosabhāvena parisuddhaṃ. Sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato tesañca cariyabhāvato brahmacariyaṃ. Tasmā ‘‘sātthaṃ sabyañjanaṃ…pe… brahmacariyaṃ pakāsetī’’ti vuccati.
所谓『依义』『依文』者，是指被说明关于此法的意义（义，即内涵层面）及文字（文，即外显层面）。由于宣说佛法，同时显现佛教的清净斋戒及修行梵行，并以多义表达其法义，故称依义依文。所谓“义”是指教义内涵的丰富展开及义蕴，涵盖开示、解析、分别、分类、提炼、归纳、重要现象等诸义素集合，是理解法义的根本要义。所谓“文”是指文字的形状、音节、发音、意义的表达及文词的配置，是其语言文字的显现。义的深广诠释依正义、教义的深刻阐发；文的阐明依成文、语言结构、言辞的清晰表达。义的深入，令智者觉察并获得喜悦；文的明了，令受众欢喜并易于接受。义的深奥含主旨，文有高扬之韵律。义的注解涵盖意义的澄明及分辨；文的注释涵盖辞句的解释定界。明白此义及此文，即已具足清净圆满之法，且无瑕秽。因依止高明导师之指引，善法当依其行为而持修。故云“依义依文显现梵行”。
Apica yasmā sanidānaṃ sauppattikañca desento ādikalyāṇaṃ deseti, vineyyānaṃ anurūpato atthassa aviparītatāya hetudāharaṇayogato ca majjhekalyāṇaṃ , sotūnaṃ saddhāpaṭilābhena nigamanena ca pariyosānakalyāṇaṃ. Evaṃ desento ca brahmacariyaṃ pakāseti. Tañca paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ, seṭṭhaṭṭhena brahmabhūtānaṃ buddhapaccekabuddhasāvakānaṃ cariyato brahmacariyanti vuccati, tasmāpi ‘‘so dhammaṃ deseti…pe… brahmacariyaṃ pakāsetī’’ti vuccati.
又由于（经）宣说由因缘果自相联系而成的最初善法，以及因果、条件无违背之理，于中为中善。由信受觉悟通达之耳根收受，以及经末结论为究竟善。如此宣说同时揭示梵行。其修行，则是依照修持所获之实用义（行路所需之义）为内涵（义）之表现；其通行范围为总括（经义所传）之外显（文）表现。由持五戒等五法蕴，于修行之中圆满，不染污，专注度以断除贪嗔痴为目的，无贪著世俗，甚为清净，乃为上乘之梵行。由具有此般特质者，乃是佛、辟支佛及声闻弟子之修行，故亦称为梵行。是故亦称“所以宣说此法……乃示现梵行”。
Sādhu kho panāti sundaraṃ kho pana, atthāvahaṃ sukhāvahanti vuttaṃ hoti. Dhammiyā kathāyāti pānakānisaṃsapaṭisaṃyuttāya. Ayañhi keṇiyo sāyanhasamaye bhagavato āgamanaṃ assosi. ‘‘Tucchahattho bhagavantaṃ dassanāya gantuṃ lajjamāno vikālabhojanā viratānampi pānakaṃ kappatī’’ti cintetvā pañcahi kājasatehi susaṅkhataṃ badarapānaṃ gāhāpetvā agamāsi. Yathāha bhesajjakkhandhake ‘‘atha kho keṇiyassa jaṭilassa etadahosi, kiṃ nu kho ahaṃ samaṇassa gotamassa harāpeyya’’nti (mahāva. 300) sabbaṃ veditabbaṃ. Tato naṃ bhagavā yathā sekkhasutte (ma. ni. 2.22 ādayo) sākiye āvasathānisaṃsapaṭisaṃyuttāya kathāya, gosiṅgasālavane (ma. ni. 1.325 ādayo) tayo kulaputte sāmaggirasānisaṃsapaṭisaṃyuttāya, rathavinīte (ma. ni. 1.252 ādayo) jātibhūmake bhikkhū dasakathāvatthupaṭisaṃyuttāya, evaṃ taṅkhaṇānurūpāya pānakānisaṃsapaṭisaṃyuttāya kathāya pānakadānānisaṃsaṃ sandassesi, tathārūpānaṃ puññānaṃ punapi kattabbatāya niyojento samādapesi, abbhussāhaṃ janento samuttejesi, sandiṭṭhikasamparāyikena phalavisesena pahaṃsento sampahaṃsesi. Tenāha ‘‘dhammiyā kathāya…pe… sampahaṃsesī’’ti. So bhiyyosomattāya bhagavati pasanno bhagavantaṃ nimantesi, bhagavā cassa tikkhattuṃ paṭikkhipitvā adhivāsesi. Tenāha ‘‘atha kho keṇiyo jaṭilo…pe… adhivāsesi bhagavā tuṇhībhāvenā’’ti.
确实如此，乃美妙之教法，谓之具益义与安乐，广受称赞。其缘由，因彼劣人多带酒来，适逢暮时，见世尊欲前来，因羞愧及心有烦恼，遂从所携之五种良药饮料中拿出精制熟透之枣酒饮用后前来。正如《药品论》中所述：曾有劣僧凯尼亚，心中颇为纠结，问道：‘我岂能护持此苦行者果德玛师？’诸事应皆了解。因世尊适应其根基，善说关于师资应受依赖，劝谕三位出身显赫的同族弟子团结共处，及其家族尊敬，亦宣说多次关于饮酒之宜许运庇护之法，遂劝令放弃饮酒行为。由如是功德之因缘，便发愿保持正行，增长修持，在诸有情中生起勇猛力，直观真实源头且认为饮酒罪恶，应予斥责。于是世尊更为欢悦，召其近前，以其宜弃之弃令话语清晰且果断。于是诸事了然，世尊安坐静处，不语。
Kimatthaṃ pana paṭikkhipi bhagavāti? Punappunaṃ yācanāya cassa puññavuḍḍhi bhavissati, bahutarañca paṭiyādessati, tato aḍḍhatelasānaṃ bhikkhusatānaṃ paṭiyattaṃ aḍḍhasoḷasannaṃ pāpuṇissatīti. Kuto aparāni tīṇi satānīti ce? Appaṭiyatteyeva hi bhatte selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ pabbajissati, taṃ disvā bhagavā evamāhāti. Mittāmacceti mitte ca kammakare ca. Ñātisālohiteti samānalohite ekayonisambandhe puttadhītādayo avasesabandhave ca. Yenāti yasmā. Meti mayhaṃ. Kāyaveyyāvaṭikanti kāyena veyyāvaccaṃ. Maṇḍalamāḷaṃ paṭiyādetīti setavitānamaṇḍapaṃ karoti.
何以世尊待当弃之以正法？屡次乞求故，令其功德增长，更饶益众僧众，将达半百比库出家十六六数之多。若有三十多人不具捨戒，自在食、衣、住宿、医药，将由婆罗门以三岁幼童为伴而出家。对此情景，世尊如此说：‘谓为亲友、善友，谓为相关业之结，谓为同容身之义。谓缘、谓我有，谓以身体为器，谓赠以珠宝项链，以便示众。’
Tiṇṇaṃ vedānanti irubbedayajubbedasāmavedānaṃ. Saha nighaṇḍunā ca keṭubhena ca sanighaṇḍukeṭubhānaṃ. Nighaṇḍūti nāmanighaṇḍurukkhādīnaṃ vevacanappakāsakaṃ satthaṃ. Keṭubhanti kiriyākappavikappo kavīnaṃ upakārāya satthaṃ. Saha akkharappabhedena sākkharappabhedānaṃ. Akkharappabhedoti sikkhā ca nirutti ca. Itihāsapañcamānanti athabbanavedaṃ catutthaṃ katvā ‘‘itiha āsa itiha āsā’’ti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā. Tesaṃ itihāsapañcamānaṃ. Padaṃ tadavasesañca byākaraṇaṃ ajjheti vedeti cāti padako veyyākaraṇo. Lokāyate vitaṇḍavādasatthe mahāpurisalakkhaṇādhikāre ca dvādasasahasse mahāpurisalakkhaṇasatthe anūno paripūrakārīti lokāyatamahāpurisalakkhaṇesu anavayo, avayo na hotīti vuttaṃ hoti. Avayo nāma yo tāni atthato ca ganthato ca sandhāretuṃ na sakkoti.
所谓“三种感受”，即苦受、苦变受、无苦受三种感受。连同词典和附录词典，这些词典就称为“词典”。“词典”一名，为树木等用来说明词义的辞书。所谓“附录词典”是用于辅助发明词义变化之机巧。连同字母分解为“字母分解”，字母分解即包含学习与解释。“历史五部”指的是或谓第十四部的《阿那般那经》，第四部分做了“历史流传”及“此时蓄意”，即“如此而已”的类说辞而称第一为历史，第五为历史。对于这五部历史作品，第五部即所谓历史。词义尾部有文法，今称之为“经义”。涉及世间讥诮争议、贵族品性高义责任乃至十二千贵族品性义务及其完善，谓世间上位贵族品行中，不存附属或不附属之义。所谓“不附属”，即这些内容不能真正整合于义义的根本意涵。
Jaṅghāya hitaṃ vihāraṃ jaṅghāvihāraṃ, cirāsanādijanitaṃ parissamaṃ vinodetuṃ jaṅghāpasāraṇatthaṃ adīghacārikanti vuttaṃ hoti. Anucaṅkamamānoti caṅkamamāno eva. Anuvicaramānoti ito cito ca caramāno. Keṇiyassa jaṭilassa assamoti keṇiyassa assamaṃ nivesanaṃ. Āvāhoti kaññāgahaṇaṃ. Vivāhoti kaññādānaṃ. Mahāyaññoti mahāyajanaṃ. Māgadhoti magadhānaṃ issaro. Mahatiyā senāya samannāgatattā seniyo. Bimbīti suvaṇṇaṃ, tasmā sārasuvaṇṇasadisavaṇṇatāya bimbisāro. So me nimantitoti so mayā nimantito.
所谓膝处利益的居所为膝处居，因长久久经于膝上坐着由此产生了疲劳，故为缓解疲劳以膝展开而活动，称为久行者。所谓不间断地行走，谓正行持续进行。所谓前行动和后行动，谓先后不断行走。所谓较低之难，谓较低的不适合安放之处。所谓“请来”，是指娶妻迎娶。所谓“娶妻”，是指嫁女之礼。所谓盛大牺牲，是指大祭献。所谓―意思为马嘎达领主即王者之地位。所谓臣军，为配备于大军者。所谓“金”，此者为金等宝贵物，因其宝金之色相而名之为“金色”。所谓“他起因我受”，是指对方招请而我因此接受。
Atha brāhmaṇo pubbe katādhikārattā buddhasaddaṃ sutvāva amatenevābhisitto vimhayarūpattā āha – ‘‘buddhoti, bho keṇiya, vadesī’’ti. Itaro yathābhūtaṃ ācikkhanto āha – ‘‘buddhoti, bho sela, vadāmī’’ti. Tato naṃ punapi daḷhīkaraṇatthaṃ pucchi, itaropi tatheva ārocesi. Atha kappasatasahassehipi buddhasaddassa dullabhabhāvaṃ dassento āha – ‘‘ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddho’’ti. Tattha yadidanti nipāto, yo esoti vuttaṃ hoti.
当婆罗门了解到过去产生的权威者（katādhikārattā）佛陀之名声后，像涅槃一样惊讶，便说：“佛陀啊，尊敬的，可否告知他是谁？”另有婆罗门照实询问说：“佛陀啊，尊敬的，我愿请问。”随后又复加严厉问询，其他人也同样作答。后来历经数百万年仍未得闻佛陀之名罕见，便说：“这佛陀乃是世间罕见的伟大者。”所谓世间罕见（dullabho）是指此名词短语含义。
Atha brāhmaṇo buddhasaddaṃ sutvā ‘‘kiṃ nu kho so saccameva buddho, udāhu nāmamattamevassa buddho’’ti vīmaṃsitukāmo cintesi, abhāsi eva vā ‘‘āgatāni kho pana…pe… vivaṭṭacchado’’ti. Tattha ‘‘mantesū’’ti vedesu. ‘‘Tathāgato kira uppajjissatī’’ti paṭikacceva suddhāvāsadevā brāhmaṇavesena lakkhaṇāni pakkhipitvā vede vācenti ‘‘tadanusārena mahesakkhā sattā tathāgataṃ jānissantī’’ti. Tena pubbe vedesu mahāpurisalakkhaṇāni āgacchanti. Parinibbute pana tathāgate kamena antaradhāyanti, tena etarahi natthi. Mahāpurisassāti paṇidhisamādānañāṇasamādānakaruṇādiguṇamahato purisassa . Dveva gatiyoti dve eva niṭṭhā. Kāmañcāyaṃ gatisaddo ‘‘pañca kho imā, sāriputta, gatiyo’’tiādīsu (ma. ni. 1.153) bhavabhede, ‘‘gatī migānaṃ pavana’’ntiādīsu (pari. 339) nivāsaṭṭhāne, ‘‘evaṃ adhimattagatimanto’’tiādīsu (ma. ni. 1.161) paññāyaṃ, ‘‘gatigata’’ntiādīsu (cūḷava. 204) visaṭabhāve vattati, idha pana niṭṭhāyaṃ veditabbo. Tattha kiñcāpi yehi lakkhaṇehi samannāgato rājā hoti cakkavatti, na tehi eva buddho. Jātisāmaññato pana tāniyeva tānīti vuccanti. Tasmā vuttaṃ ‘‘yehi samannāgatassā’’ti.
当婆罗门听闻佛陀的威名，心生疑惑，想知其真实真假，思维曰：“难道他真是佛陀？他称呼之名是否确实？”却又说：“他已降临……一切尽除烦恼。”此谓《吠陀经》中的“mantesū”，意即祈祷语。婆罗门以圣洁如菩萨天人般的体格和标记为证，宣称“依此迹象，伟大梵天等众必知如来。”从前的吠陀记载了大丈夫的诸多标记。现今如来涅槃后种种标记消失，今则不复具备。所谓大丈夫者，是指具有愿力、内证、悲悯及诸德的大人。佛教中所说的“二趋”，即二种归宿。欲道中有“五种归宿”（《中部》一五三经），如“诸归宿如同飞禽群中”，如“诸归宿即栖居处”，如“归宿在正觉中”等（《增支部》一六一经）。然而在此处此“归宿”说法要究其根本，即指从具备某种标记得以称为国王者，并非具足此等标记即为佛陀。所谓“世俗共识”即是如此。因此有言：“因其具足彼标记者。”
Sace agāraṃ ajjhāvasatīti yadi agāre vasati. Rājā hoti cakkavattīti catūhi acchariyadhammehi saṅgahavatthūhi ca lokaṃ rañjanato rājā. Cakkaratanaṃ vatteti, catūhi sampatticakkehi, vattati, tehi ca paraṃ vatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavatti. Ettha ca rājāti sāmaññaṃ, cakkavattīti visesanaṃ. Dhammena caratīti dhammiko, ñāyena samena vattatīti attho. Dhammena rajjaṃ labhitvā rājā jātoti dhammarājā. Parahitadhammakaraṇena vā dhammiko, attahitadhammakaraṇena dhammarājā. Caturantāya issaroti cāturanto, catusamuddantāya cattubbidhadīpavibhūsitāya ca pathaviyā issaroti attho. Ajjhattaṃ kodhādipaccatthike bahiddhā ca sabbarājāno vijesīti vijitāvī. Janapadatthāvariyappattoti janapade dhuvabhāvaṃ thāvarabhāvaṃ patto, na sakkā kenaci cāletuṃ, janapado vā tamhi thāvariyappatto anussukko sakammanirato acalo asampavedhītipi janapadatthāvariyappatto.
若居所为住宅，即称为“家中居止”（agāraṃ ajjhāvasatīti）。成为国王即为天下共尊者，即以集成四大神异与具足能歌悦世之事物者为王。所谓“转轮圣王”，是指通过四种富乐轮转，施与众人以利益，超越他王，护持正道行者故称之。此处“王”和“转轮圣王”既有普遍意义，又具特殊意义。所谓“依法统治”是说，施行道义依法为王。所谓“依法得王”指以法制国，乃有道君之称。行大慈正业或小利益业，王皆称为法王。四海并霸，驾服四方岛屿也谓为“有主”。心中外界均伏于怒等恶念，内外诸王皆已征服。所谓“国土恒稳”，意指所在土地不被他人扰动，土地守恒，百姓无动摇之忧，称为土地恒稳之境。
Seyyathidanti nipāto, tassa etāni katamānīti attho. Cakkaratanaṃ…pe… pariṇāyakaratanameva sattamanti tāni sabbappakārato ratanasuttavaṇṇanāyaṃ vuttāni. Tesu ayaṃ cakkavattirājā cakkaratanena ajitaṃ jināti, hatthiassaratanehi vijite yathāsukhamanuvicarati, pariṇāyakaratanena vijitamanurakkhati, sesehi upabhogasukhamanubhavati. Paṭhamena cassa ussāhasattiyogo, hatthiassagahapatiratanehi pabhusattiyogo, pariṇāyakaratanena mantasattiyogo suparipuṇṇo hoti, itthimaṇiratanehi ca tividhasattiyogaphalaṃ. So itthimaṇiratanehi bhogasukhamanubhoti, sesehi issariyasukhaṃ. Visesato cassa purimāni tīṇi adosakusalamūlajanitakammānubhāvena sampajjanti, majjhimāni alobhakusalamūlajanitakammānubhāvena, pacchimamekaṃ amohakusalamūlajanitakammānubhāvenāti veditabbaṃ.
所谓短词（nipāto），其义为“这是什么？”佛法中常以转轮圣王的五种宝物谥号说明轮转宝的种类。此处转轮圣王乃为转轮宝所征服，象征骏马宝、象牙宝等，随心所欲游行。转轮宝代表恩德、权威、智慧的结合，分别由其调度引领，女性宝则带来三样果效：享乐乐趣及其它皆是主宰的乐趣。具体来说，过去三类由恶根生起的业导致苦果，此中中种由不贪等善根生起之业所致，最后一类则由无明善根所促成，这应当被理解。
Parosahassanti atirekasahassaṃ. Sūrāti abhīrukajātikā. Vīraṅgarūpāti devaputtasadisakāyā, evaṃ tāveke. Ayaṃ panettha sabhāvo vīrāti uttamasūrā vuccanti, vīrānaṃ aṅgaṃ vīraṅgaṃ, vīrakāraṇaṃ vīriyanti vuttaṃ hoti. Vīraṅgaṃ rūpaṃ etesanti vīraṅgarūpā, vīriyamayasarīrā viyāti vuttaṃ hoti. Parasenappamaddanāti sace paṭimukhaṃ tiṭṭheyya parasenā, taṃ pamaddituṃ samatthāti adhippāyo. Dhammenāti ‘‘pāṇo na hantabbo’’tiādinā (dī. ni. 2.244; ma. ni. 3.257) pañcasīladhammena. Arahaṃ hoti sammāsambuddho loke vivaṭṭacchadoti ettha rāgadosamohamānadiṭṭhiavijjāduccaritachadanehi sattahi paṭicchanne kilesandhakāre loke taṃ chadanaṃ vivaṭṭetvā samantato sañjātāloko hutvā ṭhitoti vivaṭṭacchado. Tattha paṭhamena padena pūjārahatā, dutiyena tassā hetu yasmā sammāsambuddhoti. Tatiyena buddhattahetu vivaṭṭacchadatā vuttāti veditabbā. Atha vā vivaṭṭo ca vicchado cāti vivaṭṭacchado, vaṭṭarahito chadanarahito cāti vuttaṃ hoti. Tena arahaṃ vaṭṭābhāvena sammāsambuddho chadanābhāvenāti evaṃ purimapadadvayasseva hetudvayaṃ vuttaṃ hoti. Dutiyena vesārajjena cettha purimasiddhi, paṭhamena dutiyasiddhi, tatiyacatutthehi tatiyasiddhi hoti. Purimañca dhammacakkhuṃ, dutiyaṃ buddhacakkhuṃ, tatiyaṃ samantacakkhuṃ sādhetīti veditabbaṃ.
“他人万千胜一千。勇猛者生胆识。勇士形象如天子之躯，如此仅此之一。此处之性质谓之勇士者，即上等勇猛者也。勇士之体称为勇猛体，勇士之因谓之勇力，此皆所称。勇猛体者，即勇士形象，勇力之具足身体，故称勇猛体。远离他者而不松懈者，若面向对方，能令对方安心者谓之主宰。因有“杀手不得动手”等五戒之法（引自《长部·尼》和《中部·尼》），阿拉汉成为正觉者时，在世间破除覆蔽。覆蔽者以嗔怒、毒恨、迷惑、见解错误、恶行之覆盖七事为主。现世因七事覆盖而遮蔽故，此即覆蔽破除。初词意为礼敬阿拉汉，第二词因其是正觉故也，第三为觉者之因，谓覆蔽破除所示也。覆蔽亦谓切断，故谓覆蔽切断，即无覆蔽则无遮蔽。故阿拉汉以无遮蔽之本质为正觉者，前二词仅以二因连用示法因。第二语为殊胜清净，第一为第二之成就，第三第四皆属第三之成就。前者称为法眼，第二为佛眼，第三为遍照眼，故当知也。
Idāni bhagavato santikaṃ gantukāmo āha – ‘‘kahaṃ pana bho…pe… sammāsambuddho’’ti. Evaṃ vuttetiādīsu yenesāti yena disābhāgena esā. Nīlavanarājīti nīlavaṇṇarukkhapanti. Vanaṃ kira meghapantisadisaṃ. Yattha bhagavā tadā vihāsi, taṃ niddisanto āha – ‘‘yenesā bho, sela, nīlavanarājī’’ti. Tattha ‘‘so viharatī’’ti ayaṃ panettha pāṭhaseso, bhummatthe vā karaṇavacanaṃ. Pade padanti padasamīpe padaṃ. Tena turitagamanaṃ paṭisedheti. Durāsadā hīti kāraṇaṃ āha, yasmā te durāsadā, tasmā evaṃ bhonto āgacchantūti. Kiṃ pana kāraṇā durāsadāti ce? Sīhāva ekacarā. Yathā hi sīhā sahāyakiccābhāvato ekacarā, evaṃ tepi vivekakāmatāya. ‘‘Yadā cāha’’ntiādinā pana te māṇavake upacāraṃ sikkhāpeti. Tattha mā opātethāti mā pavesetha, mā kathethāti vuttaṃ hoti. Āgamentūti paṭimānentu, yāva kathā pariyosānaṃ gacchati, tāva tuṇhī bhavantūti attho.
现今当欲往诣世尊处，问曰：“何处乃正觉乎？”如是说法诸处，如“由某方而来”等，皆指方位。蓝染树林，谓色泽蔽蓝之树林。彼林如云团密集。彼处当时世尊止息处，为示彼地曾言：“由某处来，蓝染树林。”此语“他住处”，或可谓指土地所属。词与词相近。同词相连，谓阻止疾行。言“多不易”乃因难行，故曰愿彼如此而来。然因何难乎？谓狮子独行。如狮无伴侣且单行，彼亦因欲独处而然。“当曰”等语因教人修养礼仪，云“勿入”，“勿语”，是也。“可来”谓入止，“他勿入”则止之，意谓至其语毕为止，当勿扰其静。
Samannesīti gavesi. Yebhuyyenāti bahukāni addasa, appakāni nāddasa. Tato yāni na addasa , tāni dīpento āha ‘‘ṭhapetvā dve’’ti. Kaṅkhatīti kaṅkhaṃ uppādeti patthanaṃ ‘‘aho vata passeyya’’nti. Vicikicchatīti tato tato tāni vicinanto kicchati na sakkoti daṭṭhuṃ. Nādhimuccatīti tāya vicikicchāya sanniṭṭhānaṃ na gacchati. Na sampasīdatīti tato ‘‘paripuṇṇalakkhaṇo aya’’nti bhagavati pasādaṃ nāpajjati. Kaṅkhāya vā sudubbalavimati vuttā, vicikicchāya majjhimā, anadhimuccanatāya balavatī, asampasādena tehi tīhi dhammehi cittassa kālussiyabhāvo.
“寻求”谓调查。谓见多量者，未见少量。后所不见者，示之曰“设两方”，意欲使其入定。疑惑则生疑，起疑即原因，“哎呀当观此”等语。怀疑则对此事无法观见。因怀疑不能定，故谓“此完满法，彼对佛不欢喜”。疑惑分为三等：疑弱轻者，介于刚强与不等者，至于强固拒斥者。此三法令心现苦恼。
Kosohiteti vatthikosena paṭicchanne. Vatthaguyheti aṅgajāte. Bhagavato hi varavāraṇasseva kosohitaṃ vatthaguyhaṃ suvaṇṇavaṇṇaṃ padumagabbhasamānaṃ. Taṃ so vatthapaṭicchannattā apassanto antomukhagatāya ca jivhāya pahūtabhāvaṃ asallakkhento tesu dvīsu lakkhaṇesu kaṅkhī ahosi vicikicchī. Tathārūpanti kathaṃ rūpaṃ? Kimettha amhehi vattabbaṃ, vuttametaṃ nāgasenatthereneva milindaraññā puṭṭhena (mi. pa. 4.3.3) –
“覆尘”言经尘土遮蔽。尘土之体言成就之身。因佛世时，是如避荫而华丽绽放之莲花。其被尘掩盖未见，向内卷舌不正视，因二相生疑惑，故称疑。若疑惑者，形象如何？此处当如何处理中？据龙军长老问马鸣智者（引自《大马鸣智戒经》第三卷）说：
‘‘Dukkaraṃ, bhante nāgasena, bhagavatā katanti. Kiṃ, mahārājāti? Mahājanena hirikaraṇokāsaṃ brahmāyubrāhmaṇassa ca antevāsiuttarassa ca bāvarissa antevāsīnaṃ soḷasannaṃ brāhmaṇānañca selassa brāhmaṇassa antevāsīnaṃ tisatamāṇavānañca dassesi, bhanteti. Na, mahārāja, bhagavā guyhaṃ dasseti, chāyaṃ bhagavā dasseti, iddhiyā abhisaṅkharitvā nivāsananivatthaṃ kāyabandhanabaddhaṃ cīvarapārutaṃ chāyārūpakamattaṃ dasseti, mahārājāti. Chāyārūpe diṭṭhe sati diṭṭho eva nanu, bhanteti. Tiṭṭhatetaṃ, mahārāja, hadayarūpaṃ disvā bujjhanakasatto bhaveyya, hadayamaṃsaṃ nīharitvā dasseyya sammāsambuddhoti. Kallosi, bhante, nāgasenā’’ti (mi. pa. 4.3.3).
“贤者龙军，大王所问，难为佛所答。何谓大王？谓大国臣民间，婆罗门、婆罗门所居之北方，苏拉婆罗门居北方，十六婆罗门之嗣，在三百男子中显现者，佛所现于彼，尊称佛大王。大王问佛不显露乎？佛以神通示以住所，仅示影像及袈裟片影。被其影像所见者，非真实也。此立心有醒悟者，应自念如是，心除执烦恼而证正觉。恭敬贤者，龙军。”
Ninnāmetvāti nīharitvā. Kaṇṇasotānumasanena cettha dīghabhāvo, nāsikāsotānumasanena tanubhāvo, nalāṭacchādanena puthulabhāvo pakāsitoti veditabbo. Ācariyapācariyānanti ācariyānañceva ācariyācariyānañca. Sake vaṇṇeti attano guṇe.
“隐名”是隐蔽。以耳、眼、鼻等感官之四重相长而广，为耳鼻间体之泛显。师与其弟子皆为师者也。谓自我品德色相。
§554
554.Paripuṇṇakāyoti lakkhaṇehi paripuṇṇatāya ahīnaṅgapaccaṅgatāya ca paripuṇṇasarīro . Surucīti sundarasarīrappabho. Sujātoti ārohapariṇāhasampattiyā saṇṭhānasampattiyā ca sunibbatto. Cārudassanoti sucirampi passantānaṃ atittijanakaṃ appaṭikūlaṃ ramaṇīyaṃ cāru eva dassanaṃ assāti cārudassano. Keci pana bhaṇanti ‘‘cārudassanoti sundaranetto’’ti. Suvaṇṇavaṇṇoti suvaṇṇasadisavaṇṇo. Asīti bhavasi. Etaṃ sabbapadehi yojetabbaṃ. Susukkadāṭhoti suṭṭhu sukkadāṭho. Bhagavato hi dāṭhāhi candakiraṇā viya ativiya paṇḍararaṃsiyo niccharanti. Tenāha – ‘‘susukkadāṭhosī’’ti.
「圆满身体」者，谓以所有相具足，且无缺陷，足以称为圆满的身体。所谓美好者，乃美丽身体的光辉。所谓良好出身者，是指其身心转变成熟、结构完善且安定宁静。所谓形态美观者，是指其外貌清新明朗，让众生观瞻时无嫌厌，反而欢喜喜慕，称为美好相貌。有些人言『美好相貌』谓美丽眼目之意。所谓金黄色相者，是指黄色如黄金般光亮鲜明。『是』，即是此义。此义须与诸词相契合。所谓「健康牙齿」，是指牙齿坚固良好。世尊之牙齿，如同月光普照，洁白光明，极为鲜明皎洁。故称之为『健康牙齿』。
§555
555.Mahāpurisalakkhaṇāti pubbe vuttabyañjanāneva vacanantarena nigamento āha.
所谓「大人相」者，即前所述诸种征象，具足而成，而名之。
§556
556. Idāni tesu lakkhaṇesu attano abhirucitehi lakkhaṇehi bhagavantaṃ thunanto āha – ‘‘pasannanetto’’tiādi. Bhagavā hi pañcavaṇṇapasādasampattiyā pasannanetto, paripuṇṇacandamaṇḍalasadisamukhattā sumukho, ārohapariṇāhasampattiyā brahā, bahmujugattatāya uju, jutimantatāya patāpavā. Yampi cettha pubbe vuttaṃ, taṃ ‘‘majjhe samaṇasaṅghassā’’ti iminā pariyāyena thunatā puna vuttaṃ. Īdiso hi evaṃ virocati. Esa nayo uttaragāthāyapi.
如今，在上述诸相中，以其心所欢喜的相为基准，世尊赞叹曰：「容颜清朗」等。世尊具备五色华光之庄严，容颜清朗，圆满明媚，面如满月光轮，光彩照人；其身形高朗端正，姿态平直挺拔，光明照耀可谓隆重庄严。在此所述，乃以前所说为中间（中期）沙门僧团的特点，经由此语气再三强调。其光华确实如此显现。此乃律藏之上章亦有相应阐述。
§557-8
557-8.Uttamavaṇṇinoti uttamavaṇṇasampannassa. Jambusaṇḍassāti jambudīpassa. Pākaṭena issariyaṃ vaṇṇayanto āha, apica cakkavatti catunnampi dīpānaṃ issaro hoti.
所谓「极美色」者，谓具备极美色相者。所谓「印度」者，是指印度大陆。以显著拥有统治权者而言，亦即四洲之中，世尊为无上主宰者。
§559
559.Khattiyāti jātikhattiyā. Bhojāti bhogiyā. Rājānoti ye keci rajjaṃ kārentā. Anuyantāti anugāmino sevakā. Rājābhirājāti rājūnaṃ pūjaniyo rājā hutvā, cakkavattīti adhippāyo. Manujindoti manussādhipati paramissaro hutvā.
所谓「刹帝利」是指出生于刹帝利种姓者。所谓「豪族」是指所享有的权力和财富。所谓「王者」为治理国土者。所谓「护法者」为从属护卫服侍者。所谓「王中之王」是指受到众王尊敬的最高君主，即世间诸王的最高统治者。所谓「转轮圣王」是指具有统领四洲的至尊主宰。所谓「人王」是指在人间拥有最高权柄的统治者。
§560
560. Evaṃ vutte bhagavā ‘‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’’ti imaṃ selassa manorathaṃ pūrento āha ‘‘rājāhamasmī’’ti. Tatrāyamadhippāyo – yaṃ kho maṃ tvaṃ sela yācasi ‘‘rājā arahasi bhavituṃ cakkavattī’’ti, ettha appossukko hoti, rājāhamasmi, sati ca rājatte yathā añño rājā samānopi yojanasataṃ vā anusāsati, dve tīṇi vā cattāri vā pañca vā yojanasatāni yojanasahassaṃ vā cakkavatti hutvāpi catudīpapariyantamattaṃ vā, nāhamevaṃ paricchinnavisayo. Ahañhi dhammarājā anuttaro bhavaggato avīcipariyantaṃ katvā tiriyaṃ appameyyā lokadhātuyo anusāsāmi. Yāvatā hi apadadvipadādibhedā sattā, ahaṃ tesaṃ aggo. Na hi me koci sīlena vā…pe… vimuttiñāṇadassanena vā paṭibhāgo atthi. Svāhaṃ evaṃ dhammarājā anuttaro anuttareneva catusatipaṭṭhānādibhedabodhipakkhiyasaṅkhātena dhammena cakkaṃ vattemi ‘‘idaṃ pajahatha, idaṃ upasampajja viharathā’’tiādinā āṇācakkaṃ, ‘‘idaṃ kho pana, bhikkhave, dukkhaṃ ariyasacca’’ntiādinā (saṃ. ni. 5.1081; mahāva. 14) pariyattidhammena dhammacakkameva vā. Cakkaṃ appaṭivattiyanti yaṃ cakkaṃ appaṭivattiyaṃ hoti samaṇena vā…pe… kenaci lokasminti.
如是宣说，世尊言：「那些成为阿拉汉、正自觉者者，实则在诸相中，显露其自性。如我满足此愿，即曰我为王。」此时三者权力存在。你恳求我：「愿我成为王者、圣王、转轮王。」此时稍显欢喜，我言：「吾即为王。」且在国中如其他诸王，统治范围无外人民。虽然为四洲转轮圣王，但不拘泥于某一限制之地。我为正法王，至上无匹，治理普及不间断三界六道众生。众生虽有三恶道之不同种类，而我为其诸法之主。无任何以戒律或智慧目见能与我匹敌。真如此，我是无上无等之正法王，借助四念处等菩提分支及一切觉支成就法轮，以法为轮，转动教化，令众寂灭，破除诸苦。谓是法轮名曰「应舍」（放下），彼法轮亦谓修行及涅槃之圆满。若称法轮即不转，法轮即失效者，指某些沙门众或世人心见。
§561-2
561-2. Evaṃ attānaṃ āvikarontaṃ bhagavantaṃ disvā pītisomanassajāto selo daḷhikaraṇatthaṃ ‘‘sambuddho paṭijānāsī’’ti gāthādvayamāha. Tattha ko nu senāpatīti dhammarañño bhoto, dhammena pavattitassa dhammacakkassa anuppavattako senāpati koti pucchi.
561-2。见到世尊正自显现自己时，生起欢喜喜乐，为坚定信念，唱诵两句偈言称他为“正觉者已觉悟者”。此中所谓“谁是军帅”，乃是法王，法轮转动的领导者之意，疑问者即由此而问。
§563
563. Tena ca samayena bhagavato dakkhiṇapasse āyasmā sāriputto nisinno hoti suvaṇṇapuñjo viya siriyā sobhamāno, taṃ dassento bhagavā ‘‘mayā pavattita’’nti gāthamāha. Tattha anujāto tathāgatanti tathāgatahetu anujāto, tathāgatena hetunā jātoti attho.
563。当时世尊坐于南方，长老沙利留坐如黄金宝堆，光彩照人。见此，世尊诵曰“这是我所转者。”其中“受教”为受法者，用受法故称为如来。以如来为因，是因所生解释也。
§564
564. Evaṃ ‘‘ko nu senāpatī’’ti pañhaṃ byākaritvā yaṃ selo āha – ‘‘sambuddho paṭijānāsī’’ti, tatra naṃ nikkaṅkhaṃ kātukāmo ‘‘nāhaṃ paṭiññāmatteneva paṭijānāmi, apicāhaṃ iminā kāraṇena buddho’’ti ñāpetuṃ ‘‘abhiññeyya’’nti gāthamāha. Tattha abhiññeyyanti vijjā ca vimutti ca. Maggasaccasamudayasaccāni pana bhāvetabbapahātabbāni, hetuvacanena pana phalasiddhito tesaṃ phalāni nirodhasaccadukkhasaccānipi vuttāneva bhavanti. Yato sacchikātabbaṃ sacchikataṃ, pariññeyyaṃ pariññātanti evampettha vuttameva hoti. Evaṃ catusaccabhāvanāphalañca vijjāvimuttiṃ dassento ‘‘bujjhitabbaṃ bujjhitvā buddho jātosmī’’ti yuttena hetunā buddhattaṃ sādheti.
564。对“谁是军帅”的问题作释义，彼光辉称曰“正觉者已觉悟”，并唱偈说“非我独具愿解，亦由此故世尊”。这里言“应当知”二字。所谓“应当知”，即智慧与解脱。四谛集灭道理当行当断，因果成熟，果报如灭苦谛即已成实。所谓实证即实证，称为“已解”。由此四谛证觉与其果，显现智慧解脱，故正觉果达成立。
§565-7
565-7. Evaṃ nippariyāyena attānaṃ pātukatvā attani kaṅkhāvitaraṇatthaṃ brāhmaṇaṃ abhittharayamāno ‘‘vinayassū’’ti gāthāttayamāha. Tattha sallakattoti rāgasallādisattasallakattano. Brahmabhūtoti seṭṭhabhūto. Atituloti tulaṃ atīto upamaṃ atīto, nirūpamoti attho. Mārasenappamaddanoti ‘‘kāmā te paṭhamā senā’’tiādikāya ‘‘pare ca avajānātī’’ti (su. ni. 440; mahāni. 28; cūḷani. nandamāṇavapucchāniddesa 47) evaṃ vuttāya māraparisasaṅkhātāya mārasenāya pamaddano. Sabbāmitteti khandhakilesābhisaṅkhāramaccudevaputtamārādike sabbapaccatthike. Vasīkatvāti attano vase vattetvā. Akutobhayoti kutoci abhayo.
565-7。如此结束自证后，为破疑念欲拥护自身，称为婆罗门者，咏二偈云“戒律的集合”。此中“贪嗔痴等烦恼”称为“烦恼”，贪为烦恼之一。称为“成佛者”，即出世最高境地。称“超越平等”意。称“无边无形”等。言魔军散漫懈怠，谓“欲为第一军”，他则藐视。佛经中有此说。魔喻烦恼聚集。悉是障碍之因。称“能自御者”，意为制伏自心。称为无畏。
§568-70
568-70. Evaṃ vutte selo brāhmaṇo tāvadeva bhagavati sañjātappasādo pabbajjāpekkho hutvā ‘‘imaṃ bhavanto’’ti gāthāttayamāha yathā taṃ paripākagatāya upanissayasampattiyā sammā codiyamāno. Tattha kaṇhābhijātikoti caṇḍālādinīcakule jāto.
568-70。如此说时，婆罗门光辉即生，满心欢喜，期望出家，作二偈咏曰，犹如成熟得因，正当勉励之时。其中“黑族出生”，即出生于贱民，名叫昆达拉族。
§571
571. Tato tepi māṇavakā tatheva pabbajjāpekkhā hutvā ‘‘etañce ruccati bhoto’’ti gāthamāhaṃsu yathā taṃ tena saddhiṃ katādhikārā kulaputtā.
571。那时青年们同样等待出家，唱诵偈言：“这位令人喜悦”以示敬意，当时他与他们俱有身份地位，皆为豪门子弟。
§572
572. Atha selo tesu māṇavakesu tuṭṭhacitto te dassento pabbajjaṃ yācamāno ‘‘brāhmaṇā’’ti gāthamāha.
572. 于是，塞洛对那些学童们心满意足，向他们讲说乞求出家的话时，说道：“婆罗门啊！”
§573
573. Tato bhagavā yasmā selo atīte padumuttarassa bhagavato sāsane tesaṃyeva tiṇṇaṃ purisasatānaṃ gaṇaseṭṭho hutvā tehi saddhiṃ pariveṇaṃ kārāpetvā dānādīni puññāni ca katvā kamena devamanussasampattiṃ anubhavamāno pacchime bhave tesaṃyeva ācariyo hutvā nibbatto, tañca nesaṃ kammaṃ vimuttiparipākāya paripakkaṃ ehibhikkhubhāvassa ca upanissayabhūtaṃ, tasmā te sabbeva ehibhikkhupabbajjāya pabbājento ‘‘svākkhāta’’nti gāthamāha. Tattha sandiṭṭhikanti paccakkhaṃ. Akālikanti maggānantaraphaluppattito na kālantare pattabbaphalaṃ. Yatthāti yannimittā. Maggabrahmacariyanimittā hi pabbajjā appamattassa sativippavāsavirahitassa tīsu sikkhāsu sikkhato amoghā hoti. Tenāha – ‘‘svākkhātaṃ…pe… sikkhato’’ti.
573. 彼时世尊观因塞洛在过去佛陀跋摩多尊者的教法中，于那三十众多男子中为首，同行环绕他们，布施等善业已成，因喜受天人及人间福报，于后世生中成为他们的导师，圆寂而去。此乃因其业成熟而得解脱果报，同时也为本生比库出家的缘起。故此，他等悉皆于此世出家，唱诵偈语称赞为“正法已宣说”。其中“现观”意指实见眼前，“非时”意指果报非世时，而是道果即刻现前。所谓“因缘”者，谓出家缘于八正道修行缘起，于三学精进，念觉清净，则功德不虚，既成就后，即唱“正法已宣说”。
Evañca vatvā ‘‘etha bhikkhavo’’ti bhagavā avoca. Te sabbe pattacīvaradharā hutvā ākāsenāgamma bhagavantaṃ abhivādesuṃ. Evamimaṃ tesaṃ ehibhikkhubhāvaṃ sandhāya saṅgītikārā ‘‘alattha kho selo…pe… upasampada’’nti āhaṃsu.
世尊如此宣说后，对比库们说：“诸比库啊。”他们皆披整齐衣，被风吹拂，向佛顶礼。就此，本生比库身份确立，众弟子齐声唱诵：“正如塞洛……受具足戒。”
Bhuttāvinti bhuttavantaṃ. Onītapattapāṇinti pattato onītapāṇiṃ, apanītahatthanti vuttaṃ hoti. Tattha ‘‘upagantvā’’ti pāṭhaseso daṭṭhabbo. Itarathā hi bhagavantaṃ ekamantaṃ nisīdīti na yujjati.
“已食”意即已饮食。“未净手”意指未洗手，文中称为“未净手”。此中“到访”一语略须注意理解。因世尊坐于一隅，其他处难以容纳。
§574
574.Aggihuttamukhāti bhagavā keṇiyassa cittānukūlavasena anumodanto evamāha. Tattha aggiparicariyaṃ vinā brāhmaṇānaṃ yaññābhāvato ‘‘aggihuttamukhā yaññā’’ti vuttaṃ. Aggihuttaseṭṭhā aggihuttapadhānāti attho. Vede sajjhāyantehi paṭhamaṃ sajjhāyitabbato sāvittī ‘‘chandaso mukha’’nti vuttā. Manussānaṃ seṭṭhato rājā ‘‘mukha’’nti vutto. Nadīnaṃ ādhārato paṭisaraṇato ca sāgaro ‘‘mukha’’nti vutto. Candayogavasena ‘‘ajja kattikā ajja rohinī’’ti sañjānanato ālokakaraṇato sommabhāvato ca ‘‘nakkhattānaṃ mukhaṃ cando’’ti vutto. Tapantānaṃ aggattā ādicco ‘‘tapataṃ mukha’’nti vutto. Dakkhiṇeyyānaṃ pana aggattā visesena tasmiṃ samaye buddhappamukhaṃ saṅghaṃ sandhāya ‘‘puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti vutto. Tena saṅgho puññassa āyamukhanti dasseti.
574.“如火口”者，世尊以温和心愿赞同说。此处“火口”是指婆罗门因无奉献祭祀而不盛行祭祀，称为“火口祭祀”。“火口”又称为“祭祀之首首”。《吠陀》经典最先称为“渴望之门”。世间列王尊称为“门户”。江河之口，海洋入流处亦称“口”。因月相交替、光芒照耀，称“星宿之口即月”。炽热体，初生火亦称为“炽热之口”。在南方火，佛陀面向僧众称其为“功德向往面”，故僧众谓其为“功德根本之口”。由此，僧众称其为功德的根本所在。
§576
576.Yaṃ taṃ saraṇanti aññabyākaraṇagāthamāha. Tassattho – pañcahi cakkhūhi cakkhumā bhagavā, yasmā mayaṃ ito aṭṭhame divase taṃ saraṇaṃ agamamha, tasmā sattarattena tava sāsane anuttarena damathena dantamha. Aho te saraṇassa ānubhāvoti.
576. 对于“何者为避难”的他解偈语，有论师解释说。世尊是透过五眼观察世界，如今八日已过，我们到达彼避难处，因此七日内必依教法以坚固调伏守持。啊！愿你深得此避难之利益。
§577-8
577-8. Tato paraṃ bhagavantaṃ dvīhi gāthāhi thunitvā tatiyāya vandanaṃ yācati –
世尊随后用两偈赞叹之后，恭敬地恳求第三偈以表示礼敬——
§579
579.
这是一段经文编号579。
‘‘Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;
『三百名比库整齐站立，双手合掌虔敬；愿那勇猛巨龙，以脚顶礼师尊。』
Pāde vīra pasārehi, nāgā vandantu satthuno’’ti.
这是礼敬如来的偈颂。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya selasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《些喇经》之注释已竟。
8. Sallasuttavaṇṇanā八、《箭经》注释
§580
580.Animittanti sallasuttaṃ. Kā uppatti? Bhagavato kira upaṭṭhāko eko upāsako, tassa putto kālamakāsi. So puttasokābhibhūto sattāhaṃ nirāhāro ahosi. Taṃ anukampanto bhagavā tassa gharaṃ gantvā sokavinodanatthaṃ imaṃ suttamabhāsi.
580.「无相经」是此经的名称。此经如何产生？据说，世尊所摄受的一位近事男，有一子名叫《不好音译》。该子因悲伤缠身，七日七夜卧床不起。世尊起慈悲心，前往其家，开示此经以助祛除忧悲。
Tattha animattanti kiriyākāranimittavirahitaṃ. Yathā hi ‘‘yadāhaṃ akkhiṃ vā nikhaṇissāmi, bhamukaṃ vā ukkhipissāmi, tena nimittena taṃ bhaṇḍaṃ avaharā’’tiādīsu kiriyākāranimittamatthi, na evaṃ jīvite. Na hi sakkā laddhuṃ ‘‘yāvāhaṃ idaṃ vā idaṃ vā karomi, tāva tvaṃ jīva, mā mīyā’’ti. Anaññātanti ato eva na sakkā ekaṃsena aññātuṃ ‘‘ettakaṃ vā ettakaṃ vā kālaṃ iminā jīvitabba’’nti gatiyā āyupariyantavasena vā. Yathā hi cātumahārājikādīnaṃ parimitaṃ āyu, na tathā maccānaṃ, evampi ekaṃsena anaññātaṃ.
所谓无相，乃是指因缘行为原因皆无相状。如言『当我将挖出眼睛，或将烧毁巢穴』等语，说明的是行为及其缘由，但现实生活并非如此，生命不是凭此断定；不应妄言『我从事此此事，故我当死』。所谓不可知者，是指无法凭单一因素断定『我当此刻生存或死去』，生命存续时间之长度不可预知，非如四大王国等有限寿命之限度。生死因缘复杂，同样不可单凭片言断定。
Kasiranti anekapaccayapaṭibaddhavuttibhāvato kicchaṃ na sukhayāpanīyaṃ. Tathā hi taṃ assāsapaṭibaddhañca, passāsapaṭibaddhañca, mahābhūtapaṭibaddhañca, kabaḷīkārāhārapaṭibaddhañca, usmāpaṭibaddhañca, viññāṇapaṭibaddhañca. Anassasantopi hi na jīvati apassasantopi. Catūsu ca dhātūsu kaṭṭhamukhādiāsīvisadaṭṭho viya kāyo pathavīdhātuppakopena tāva thaddho hoti kaliṅgarasadiso. Yathāha –
迦尸地因诸多缘起所系，故于行住坐卧中无所苦乐。盖其由呼吸所系，由出息所系，由大地界所系，由寒热饮食所系，及由识所系。非无息者不能生，非无见者不能生。身如四大中土界震动之木劈，仍因地界躁动而尤为坚固，如同劈木者所致。谓曰——
‘‘Patthaddho bhavatī kāyo, daṭṭho kaṭṭhamukhena vā;
「身体坚硬，眼见如劈木一般；
Pathavīdhātuppakopena, hoti kaṭṭhamukheva so’’ti. (dha. sa. aṭṭha. 584);
因地界躁动，恰如劈木之人。」（《法句经赞》卷八第584偈）
Āpodhātuppakopena pūtibhāvaṃ āpajjitvā paggharitapubbamaṃsalohito aṭṭhicammāvaseso hoti. Yathāha –
火界躁动则生腐烂之状，身上如红桑皮所覆残余。譬如——
‘‘Pūtiko bhavatī kāyo, daṭṭho pūtimukhena vā;
「身体腐败，眼见如腐烂之面；
Āpodhātuppakopena, hoti pūtimukheva so’’ti. (dha. sa. aṭṭha. 584);
因火界躁动，恰如腐烂之面。」（《法句经赞》卷八第584偈）
Tejodhātuppakopena aṅgārakāsuyaṃ pakkhitto viya samantā pariḍayhati. Yathāha –
火焰因素激怒时，似乎如炭火中的火星四处散布燃烧。就像说——
‘‘Santatto bhavatī kāyo, daṭṭho aggimukhena vā;
『身体因燃烧而紧缩，似见火口一样；
Tejodhātuppakopena, hoti aggimukheva so’’ti. (dha. sa. aṭṭha. 584);
因火焰因素激怒，身体如同火口一样。』（《法句经解》584）
Vāyodhātuppakopena sañchijjamānasandhibandhano pāsāṇehi koṭṭetvā sañcuṇṇiyamānaṭṭhiko viya ca hoti. Yathāha –
风因素激怒时，体内相续的连结如石块相互撕扯破裂，似被风吹散的灰烬。就像说——
‘‘Sañchinno bhavatī kāyo, daṭṭho satthamukhena vā;
『身体因紧缩而收缩，似见风口一样；
Vāyodhātuppakopena, hoti satthamukheva so’’ti. (dha. sa. aṭṭha. 584);
因风因素激怒，身体如同风口一样。』（《法句经解》584）
Dhātuppakopabyāpannakāyopi ca na jīvati. Yadā pana tā dhātuyo aññamaññaṃ patiṭṭhānādikiccaṃ sādhentāpi samaṃ vahanti, tadā jīvitaṃ pavattati. Evaṃ mahābhūtapaṭibaddhañca jīvitaṃ. Dubbhikkhādīsu pana āhārupacchedena sattānaṃ jīvitakkhayo pākaṭo eva. Evaṃ kabaḷīkārāhārapaṭibaddhañca jīvitaṃ. Tathā asitapītādiparipāke kammajateje khīṇe sattā jīvitakkhayaṃ pāpuṇantāpi pākaṭā eva. Evaṃ usmāpaṭibaddhañca jīvitaṃ. Viññāṇe pana niruddhe niruddhato pabhuti sattānaṃ na hoti jīvitanti evampi loke pākaṭameva. Evaṃ viññāṇapaṭibaddhañca jīvitaṃ. Evaṃ anekapaccayapaṭibaddhavuttibhāvato kasiraṃ veditabbaṃ.
身由四大所激动而生，亦非恒常生命。然而，当此四大彼此相依，持续作用时，生命即得以维持。依此观之，生命系于大本质之束缚。在饥馑等于食断绝时，众生的生命灭尽现象明露无疑。如是，因食而委靡衰败而生的生命亦复如是。又于业力命终，色受变化之时，即使众生业报所致生命灭亦显然存在。又如烟火燃烧之生命亦复然。于识断绝之后，依断而众生不复有生命，此理于世间亦如是昭然无疑。由此多重因缘之相互制约，应广泛认识此法理。
Parittañcāti appakaṃ, devānaṃ jīvitaṃ upanidhāya tiṇagge ussāvabindusadisaṃ, cittakkhaṇato uddhaṃ abhāvena vā parittaṃ. Atidīghāyukopi hi satto atītena cittena jīvittha na jīvati na jīvissati, anāgatena jīvissati na jīvati na jīvittha, paccuppannena jīvati na jīvittha na jīvissati. Vuttañcetaṃ –
所谓“短暂”者，谓天众生命因依止于草木，犹如露珠一瞬即消，心念瞬间升退而短暂。即便寿命极长者，亦不于过去心念中生存或永恒，未来亦然，乃至于当前亦非真实生存或永恒。故经中有所言：
‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;
「生命为我之存在，亦为苦乐全体；
Ekacittasamāyuttā, lahuso vattate khaṇo.
于心一时合和中，刹那间轻快流转。」
‘‘Cullāsītisahassāni , kappā tiṭṭhanti ye marū;
「千亿劫地立者，恒久存在之事；
Natveva tepi jīvanti, dvīhi cittehi saṃyutā’’ti. (mahāni. 10);
然实非生命也，唯二心合而已。」（《大本经》十）
Tañca dukkhena saṃyutanti tañca jīvitaṃ evaṃ animittamanaññātaṃ kasiraṃ parittañca samānampi sītuṇhaḍaṃsamakasādisamphassakhuppipāsāsaṅkhāradukkhavipariṇāmadukkhadukkhadukkhehi saṃyutaṃ. Kiṃ vuttaṃ hoti? Yasmā īdisaṃ maccānaṃ jīvitaṃ, tasmā tvaṃ yāva taṃ parikkhayaṃ na gacchati, tāva dhammacariyameva brūhaya, mā puttamanusocāti.
此处的生命与苦相联系，且生命本身无明确标志不可知，虽有轻微、中重、如刀割等各种痛苦相伴随，乃至苦的变化痛苦亦受苦的束缚。对此当如何宣说？因这就是众生的生命，故汝当至灭尽为止，一心行持法务，勿为子所忧而悲叹。
§581
581. Athāpi maññeyyāsi ‘‘sabbūpakaraṇehi puttaṃ anurakkhantassāpi me so mato, tena socāmī’’ti, evampi mā soci. Na hi so upakkamo atthi, yena jātā na miyyare, na hi sakkā kenaci upakkamena jātā sattā mā marantūti rakkhitunti vuttaṃ hoti. Tato yasmā so ‘‘jaraṃ patvā nāma, bhante, maraṇaṃ anurūpaṃ, atidaharo me putto mato’’ti cintesi, tasmā āha ‘‘jarampi patvā maraṇaṃ, evaṃdhammā hi pāṇino’’ti, jaraṃ patvāpi appatvāpi maraṇaṃ, natthi ettha niyamoti vuttaṃ hoti.
581. 若汝想‘即便以各种手段护持子儿，子儿若是我所有，我便为之悲伤’，也当不必悲伤。因为保护无成，就算生育亦必死亡，无论何种保护都无法永远保全生者，使其不死，此理已明。其次，若想‘子儿早逝，正如所感，即子虽为我儿，然确实太早遂命’时，应知‘年老则死，此乃众生常理’。无论老死早死，死亡皆无所逃避，理法如是。
§582
582. Idāni tamatthaṃ nidassanena sādhento ‘‘phalānamiva pakkāna’’ntiādimāha. Tassattho – yathā phalānaṃ pakkānaṃ yasmā sūriyuggamanato pabhuti sūriyātapena santappamāne rukkhe pathaviraso ca āporaso ca pattato sākhaṃ sākhato khandhaṃ khandhato mūlanti evaṃ anukkamena mūlato pathavimeva pavisati, ogamanato pabhuti pana pathavito mūlaṃ mūlato khandhanti evaṃ anukkamena sākhāpattapallavādīni puna ārohati, evaṃ ārohanto ca paripākagate phale vaṇṭamūlaṃ na pavisati. Atha sūriyātapena tappamāne vaṇṭamūle pariḷāho uppajjati. Tena tāni phalāni pāto pāto niccakālaṃ patanti, nesaṃ pāto patanato bhayaṃ hoti, patanā bhayaṃ hotīti attho. Evaṃ jātānaṃ maccānaṃ niccaṃ maraṇato bhayaṃ . Pakkaphalasadisā hi sattāti.
582. 现在以明喻说明，如说‘果实成熟’等，便是以果实为例。譬如树枝上果实自日出之时受到阳光灼热，果实及其枝条及叶片均感受热度，果实从枝条处伸展进入树干之中，反复向下进入大地。果实虽上升成熟，但成熟果实的枝条却不能进入根部。因阳光灼热，根部产生腐烂。果实因其成熟便不断时令坠落，而果实落下令人恐惧，这即所谓果实落下令人恐惧之义。众生既然出生，恒畏死亡，故此恐怖如果实落下之同理。果实成熟象征众生之生命。
§583-6
583-6. Kiñca bhiyyo ‘‘yathāpi kumbhakārassa…pe… jīvita’’nti. Tasmā ‘‘daharā ca…pe… parāyaṇā’’ti evaṃ gaṇha, evañca gahetvā ‘‘tesaṃ maccu…pe… ñātī vā pana ñātake’’ti evampi gaṇha. Yasmā ca na pitā tāyate puttaṃ, ñātī vā pana ñātake, tasmā pekkhataṃyeva…pe… nīyati.
583-6. 又更加深说“如同制陶者……生命之故”，因此说“少年……最后”，如此类比。有此故说，“其死者……亲戚或亲人”，类比说明。父母不能护子，亲戚亦无法护护此死者，故此观其状况……（此处文义承上）而引出结论。
Tattha ayaṃ yojanā – passamānānaṃyeva ñātīnaṃ ‘‘amma, tātā’’tiādinā nayena puthu anekappakārakaṃ lālapataṃyeva maccānaṃ ekameko macco yathā go vajjho evaṃ nīyati, evaṃ passa, upāsaka, yāva atāṇo lokoti.
此处“此联结”指的是——即那些亲人观看者，以‘母亲、父亲’等亲属称谓带领，经由多角度口舌，突出某个死者如同牛被打斗那样被牵引等情况，如此观之，近事男啊，此过程直至死亡终止。
§587
587. Tattha ye buddhapaccekabuddhādayo dhitisampannā, te ‘‘evamabbhāhato loko maccunā ca jarāya ca, so na sakkā kenaci parittāṇaṃ kātu’’nti yasmā jānanti, tasmā dhīrā na socanti viditvā lokapariyāyaṃ. Imaṃ lokasabhāvaṃ ñatvā na socantīti vuttaṃ hoti.
587. 那些具智慧的佛、辟支佛等，知此世间被死亡与老病折磨，明了此理，故于世间不会为此伤悲。知道这世间的本性，故不为之忧悲，此理已被明示。
§588
588. Tvaṃ pana yassa maggaṃ…pe… paridevasi. Kiṃ vuttaṃ hoti? Yassa mātukucchiṃ āgatassa āgatamaggaṃ vā ito cavitvā aññattha gatassa gatamaggaṃ vā na jānāsi, tassa ime ubho ante asampassaṃ niratthaṃ paridevasi. Dhīrā pana te passantā viditvā lokapariyāyaṃ na socantīti.
你若为所行之道感到忧伤，意为何所说？若于到母腹之路，或出此路而至他方之路，皆不自知，是故于此二者之间，徒然忧伤无益。然智者见此，了知转轮世界之理，故不会忧伤。
§589
589. Idāni ‘‘niratthaṃ paridevasī’’ti ettha vuttaparidevanāya niratthakabhāvaṃ sādhento ‘‘paridevayamāno ce’’tiādimāha. Tattha udabbaheti ubbaheyya dhāreyya, attani sañjaneyyāti attho. Sammūḷho hiṃsamattānanti sammūḷho hutvā attānaṃ bādhento. Kayirā ce naṃ vicakkhaṇoti yadi tādiso kañci atthaṃ udabbahe, vicakkhaṇopi naṃ paridevaṃ kareyya.
现在说“徒然忧伤者”一句，是为说明此处之忧伤无益。文中所言“忧伤者若”及“彼者当摒弃”等，意在表达应去除忧苦，自令身心清明。所谓“狂乱者”是指因自伤害而令自己痛苦之人。若有明智者见某事无益，亦不会再行无益的忧伤。
§590
590.Na hi ruṇṇenāti etthāyaṃ yojanā – na pana koci ruṇṇena vā sokena vā cetaso santiṃ pappoti, apica kho pana rodato socato ca bhiyyo assa uppajjate dukkhaṃ, sarīrañca dubbaṇṇiyādīhi upahaññatīti.
此处非指短促时日，然无论何人，单凭眼泪与悲哀难获内心安宁。反而因哭泣及叹息，苦难更生，且身饱受疾病折磨。
§591
591.Na tena petāti tena paridevanena kālakatā na pālenti na yāpenti, na taṃ tesaṃ upakārāya hoti. Tasmā niratthā paridevanāti.
故此，忧伤并不能趋灭厄运，无法延年益寿，亦无助于他人。因此谓之无益之忧伤。
§592
592. Na kevalañca niratthā, anatthampi āvahati. Kasmā? Yasmā sokamappajahaṃ…pe… vasamanvagū. Tattha anutthunantoti anusocanto. Vasamanvagūti vasaṃ gato.
忧伤不仅无益，反而招致害处。为何？因为解除悲痛是……（未续文）……伴随弟子而行。释为哀悼之意，即内心悲叹之意。“伴随弟子”谓悲痛随行。
§593
593. Evampi niratthakattaṃ anatthāvahattañca sokassa dassetvā idāni sokavinayatthaṃ ovadanto ‘‘aññepi passā’’tiādimāha. Tattha gamineti gamike, paralokagamanasajje ṭhiteti vuttaṃ hoti. Phandantevidha pāṇinoti maraṇabhayena phandamāneyeva idha satte.
由此显示忧伤既无益，且招致害处，故今述说悲伤戒律，教导“还应观看他处”等。意谓当去往别处，准备往生他方。所谓‘陷阱之手’，即因畏死心生恐惧之意，谓现世众生受其困扰。
§594
594.Yena yenāti yenākārena maññanti ‘‘dīghāyuko bhavissati, arogo bhavissatī’’ti. Tato taṃ aññathāyeva hoti, so evaṃ maññito maratipi, rogīpi hoti. Etādiso ayaṃ vinābhāvo maññitappaccanīkena hoti, passa, upāsaka, lokasabhāvanti evamettha adhippāyayojanā veditabbā.
所谓“凡以何种原因为念，就想必然获得长寿，获得健康”，然而事实却并非如此。正因如此，正如人们所想，即便是被认为长寿者，终究也会死亡；同样被视为健康者，却反而染病。此种以错误认知为基础的见解，正是因认知的缺乏而生。你看，居士啊，世俗众生对事理的认知，正是在此处需要明了的关键所在。
§596
596.Arahato sutvāti imaṃ evarūpaṃ arahato dhammadesanaṃ sutvā. Neso labbhā mayā itīti so peto ‘‘idāni mayā puna jīvatū’’ti na labbhā iti parijānanto, vineyya paridevitanti vuttaṃ hoti.
所谓“听闻阿拉汉”者，是指听闻此类出自阿拉汉讲说的法。若有饿鬼者因此而心生“如今我又得生存”，则非真正的获得，而是基于错误认识而产生。对此，他们识破现实，不为其所迷惑，反而由此放弃和忧悲，故此说法已经成就。
§597
597. Kiñca bhiyyo – ‘‘yathā saraṇamādittaṃ…pe… dhaṃsaye’’ti. Tattha dhīro dhitisampadāya, sapañño sābhāvikapaññāya, paṇḍito bāhusaccapaññāya, kusalo cintakajātikatāya veditabbo. Cintāmayasutamayabhāvanāmayapaññāhi vā yojetabbaṃ.
又复说：“如同被难以依止的水所熄灭……”在此，当知理智者应依自身坚固的信力；智者应依其生来所具的智慧；博学者应依其广博的善思辨智；善巧者应依其生起于思考的本性。整体须应用以忧虑、善虑和修习为缘起的智慧相结合。
§598-9
598-9. Na kevalañca sokameva, paridevaṃ…pe… sallamattano. Tattha pajappanti taṇhaṃ. Domanassanti cetasikadukkhaṃ. Abbaheti uddhare. Sallanti etameva tippakāraṃ dunnīharaṇaṭṭhena antovijjhanaṭṭhena ca sallaṃ. Pubbe vuttaṃ sattavidhaṃ rāgādisallaṃ vā. Etasmiñhi abbūḷhe salle abbūḷhasallo…pe… nibbutoti arahattanikūṭena desanaṃ niṭṭhāpesi. Tattha asitoti taṇhādiṭṭhīhi anissito. Pappuyyāti pāpuṇitvā. Sesaṃ idha ito pubbe vuttattā uttānatthameva, tasmā na vaṇṇitaṃ.
并非只有忧伤而已，这里有悲伤及自恃；有贪欲而至的渴望涌现；有念头生起的忧郁痛苦；又有振奋而解脱的冲破；自贵自慢而嗔恚。此等纷扰如同各种扎根于内心的刺痛。前文曾说有七种由贪爱等烦恼生起的刺痛。在此种烦恼烦乱中，刺痛加重，烦恼明显。佛陀以阿拉汉之座为依止圆满告竣此说。此中所称“黑暗”，是指对贪欲等见解的执著，因其依赖而导致。所谓“出现”，谓烦恼遂得扩展。此处所列余下诸义皆涵盖先前说过的高级意涵，故此未详述。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya sallasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《箭经》之解释完毕。
9. Vāseṭṭhasuttavaṇṇanā九、《瓦谢德经》之解释
Evaṃme sutanti vāseṭṭhasuttaṃ. Kā uppatti? Ayameva yāssa nidāne vuttā atthavaṇṇanaṃ panassa vuttanayāni uttānatthāni ca padāni pariharantā karissāma. Icchānaṅgaloti gāmassa nāmaṃ. Brāhmaṇamahāsālānaṃ caṅkī tārukkho todeyyoti vohāranāmametaṃ. Pokkharasāti jāṇussoṇīti nemittikaṃ. Tesu kira eko himavantapasse pokkharaṇiyā padume nibbatto, aññataro tāpaso taṃ padumaṃ gahetvā tattha sayitaṃ dārakaṃ disvā saṃvaḍḍhetvā rañño dassesi. Pokkhare sayitattā ‘‘pokkharasātī’’ti cassa nāmamakāsi. Ekassa ṭhānantare nemittikaṃ. Tena kira jāṇussoṇināmakaṃ purohitaṭṭhānaṃ laddhaṃ, so teneva paññāyi.
如是所述即是《长老·瓦塞提书》。其缘起为何？因前文中所述的缘起，本文将去除藏义及多余字句，尽力作简明阐述。所谓“意趣”，乃一乡名。婆罗门大族太子度尔乔诃被称为“托得业”，此为其称呼。莲花池塘称为“伐罗室”，乃因传说中有一曾居珠莲之人名“加奴梭尼”而得名。据传其中有一人在喜马拉雅山见莲花，得以修行，并看见一躺卧的孺子，与国王进行交流，莲花由此得名“伐罗室”。在一地还有以“加奴梭尼”为名的僧伽主持之地。这位贤者由此而被视为智者。
Te sabbepi aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā kasmā icchānaṅgale paṭivasantīti? Vedasajjhāyanaparivīmaṃsanatthaṃ. Tena kira samayena kosalajanapade vedakā brāhmaṇā vedānaṃ sajjhāyakaraṇatthañca atthūpaparikkhaṇatthañca tasmiṃyeva gāme sannipatanti. Tena tepi antarantarā attano bhogagāmato āgamma tattha paṭivasanti.
对于上述众多贤者及其他已证得者的婆罗门大族，何故力避“意趣”，不愿接近？此乃为辩论吠陀经文及维护经典而为。当时，在拘萨罗国，吠陀学者婆罗门聚集一处，旨在背诵吠陀经文及探究其正义与内涵。彼时，这些婆罗门时常从其家乡来到此地，以共同生活。
Vāseṭṭhabhāradvājānanti vāseṭṭhassa ca bhāradvājassa ca. Ayamantarākathāti yaṃ attano sahāyakabhāvānurūpaṃ kathaṃ kathentā anuvicariṃsu, tassā kathāya antarā vemajjheyeva ayaṃ aññā kathā udapādīti vuttaṃ hoti. Saṃsuddhagahaṇikoti saṃsuddhakucchiko, saṃsuddhāya brāhmaṇiyā eva kucchismiṃ nibbattoti adhippāyo. ‘‘Samavepākiniyā gahaṇiyā’’tiādīsu hi udaraggi ‘‘gahaṇī’’ti vuccati. Idha pana mātukucchi. Yāva sattamāti mātu mātā, pitu pitāti evaṃ paṭilomena yāva satta jātiyo. Ettha ca pitāmaho ca pitāmahī ca pitāmahā, tathā mātāmaho ca mātāmahī ca mātāmahā, pitāmahā ca mātāmahā ca pitāmahāyeva. Pitāmahānaṃ yugaṃ pitāmahayugaṃ. Yuganti āyuppamāṇaṃ. Abhilāpamattameva cetaṃ, atthato pana pitāmahāyeva pitāmahayugaṃ. Akkhittoti jātiṃ ārabbha ‘‘kiṃ so’’ti kenaci anavaññāto . Anupakkuṭṭhoti jātisandosavādena anupakkuṭṭhapubbo. Vatasampannoti ācārasampanno. Saññāpetunti ñāpetuṃ bodhetuṃ, nirantaraṃ kātunti vuttaṃ hoti. Āyāmāti gacchāma.
“Vāseṭṭhabhāradvājā”是指“Vāseṭṭha”和“Bhāradvāja”。这是一段内里注解，说明对助伴身份有关的叙述方式及其相互关联之处，说话的内容内在是彼此交织的另一说法。所谓“saṃsuddhagahaṇika”是指“纯净成团者”，即纯净之家族，意指在纯净婆罗门族中产生者。“Samavepākiniyā gahaṇiyā”等词语中，“gahaṇī”是指肚腹，里面则是子宫。这里以母子比喻，母者是母亲，依此类推一般有七代之数；同理父者是父亲，祖父母、曾祖父母等阶层亦如是相承。“pitāmahā年期”是指祖父妈妈之间的年代层次，这里的“yuga”指的是年龄的阶段，用于指示时间的跨度。从字面上说，“akkhitta”是指由自身起头的出生状况，“kiṃ so”是询问“这是什么”的不明说法。“Anupakkuṭṭha”是指因出生的惭愧感而未被羞辱之意思；“Vatasampanno”即是指“有行为规范者”，即持有良好行为。“Saññāpetuṃ”即使别人明白、教导且不断重复，这里说“Āyāmā”是意谓“去、前行”的意思。
§600
600.Anuññātapaṭiññātāti ‘‘tevijjā tumhe’’ti evaṃ mayaṃ ācariyehi ca anuññātā attanā ca paṭijānimhāti attho. Asmāti bhavāma. Ubhoti dvepi janā. Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavoti ahaṃ pokkharasātissa jeṭṭhantevāsī aggasisso, ayaṃ tārukkhassāti adhippāyena bhaṇati ācariyasampattiṃ attano sampattiñca dīpento.
六百。所谓“不可知不允许知”，意思是“你们拥有三种智慧”，即我们与老师皆未被准许知晓，自己也未知晓。谓我等存在。谓双方两族。我居于池边老人之座，说谓我居于池边长者座上作第一领导者，此指以主导身份表明老师之成就及自己也同样成就光耀。
§601
601.Tevijjānanti tivedānaṃ. Kevalinoti niṭṭhaṅgatā. Asmaseti amha bhavāma. Idāni taṃ kevalibhāvaṃ vitthārento āha – ‘‘padakasmā…pe… sādisā’’ti. Tattha jappeti vede. Kammunāti dasavidhena kusalakammapathakammunā. Ayañhi pubbe sattavidhaṃ kāyavacīkammaṃ sandhāya ‘‘yato kho bho sīlavā hotī’’ti āha. Tividhaṃ manokammaṃ sandhāya ‘‘vatasampanno’’ti āha. Tena samannāgato hi ācārasampanno hoti.
“三明”者是「三种智慧」。称“独觉者”者为完成境界。“吾等”者谓我们众生。现在，这人展开此“独觉状态”说——“于脚趾……彼……”此处有类似语句，意味着口念诵。所谓“业”者，为十种善业道之业。此前依照七种身语业聚集，说“彼所以为有持戒者”。对于三种意业谓“具足资具”。因此获得具足成就者，乃是具足行为者。
§602-5
602-5. Idāni taṃ vacanantarena dassento āha – ‘‘ahañca kammunā brūmī’’ti. Khayātītanti ūnabhāvaṃ atītaṃ, paripuṇṇanti attho. Peccāti upagantvā. Namassantīti namo karonti. Cakkhuṃ loke samuppannanti avijjandhakāre loke, taṃ andhakāraṃ vidhamitvā lokassa diṭṭhadhammikādiatthasandassanena cakkhu hutvā samuppannaṃ.
“601-5”中，接着上文讲述说：“‘我以行为说话’”，即依教行事。“Khayātītanti”是指不生灭的状态，过去已精到尽处之理。“Peccāti”是指亲近，下拜之意。“Namassanti”即敬礼。眼眼界之生起生灭，由于无明蒙蔽而起的黑暗，将此黑暗除去，以眼根慧见佛法实相为明眼，眼便觉醒生起。
§606
606. Evaṃ abhitthavitvā vāseṭṭhena yācito bhagavā dvepi jane saṅgaṇhanto āha – ‘‘tesaṃ vo ahaṃ byakkhissa’’ntiādi. Tattha byakkhissanti byākarissāmi. Anupubbanti tiṭṭhatu tāva brāhmaṇacintā, kīṭapaṭaṅgatiṇarukkhato pabhuti vo anupubbaṃ byakkhissanti evamettha adhippāyo veditabbo, evaṃ vitthārakathāya vinetabbā hi te māṇavakā. Jātivibhaṅganti jātivitthāraṃ. Aññamaññā hi jātiyoti tesaṃ tesañhi pāṇānaṃ jātiyo aññā aññā nānappakārāti attho.
“606”中，详述佛陀以“Vāseṭṭha”之名请求两位弟子时，说“我将为你们解释”等语。此处须先按次序，依婆罗门思维、虫蝇、树梢等顺序详述，方可为两位学人清楚说明。此处“jātivibhaṅga”即出生之详细分析。出生即指本质差别，各种生命的出生乃相异种类。
§607
607. Tato pāṇānaṃ jātivibhaṅge kathetabbe ‘‘tiṇarukkhepi jānāthā’’ti anupādinnakānaṃ tāva kathetuṃ āraddho. Taṃ kimatthamiti ce? Upādinnesu sukhañāpanatthaṃ. Anupādinnesu hi jātibhede gahite upādinnesu so pākaṭataro hoti. Tattha tiṇāni nāma antopheggūni bahisārāni. Tasmā tālanāḷikerādayopi tiṇasaṅgahaṃ gacchanti. Rukkhā nāma bahipheggū antosārā. Tiṇāni ca rukkhā ca tiṇarukkhā. Te upayogabahuvacanena dassento āha – ‘‘tiṇarukkhepi jānāthā’’ti. Na cāpi paṭijānareti ‘‘mayaṃ tiṇā, mayaṃ rukkhā’’ti evampi na paṭijānanti. Liṅgaṃ jātimayanti apaṭijānantānampi ca tesaṃ jātimayameva saṇṭhānaṃ attano mūlabhūtatiṇādisadisameva hoti. Kiṃ kāraṇaṃ? Aññamaññā hi jātiyo, yasmā aññā tiṇajāti, aññā rukkhajāti; tiṇesupi aññā tālajāti, aññā nāḷikerajātīti evaṃ vitthāretabbaṃ.
“607”讲解出生者之间的差别时说：“‘请你们知道三种树’，这是指无依赖的三种树，且该知识为内在根本性，区别于有依赖者。问其目的，是为了知道如何使依赖者得乐。无依赖者和依赖者之间出生的差别较大。这里“三种树”意为生里之八种树，外树是树冠和树冠下部分。树和草皆称“tiṇarukkhā”，合称。此用复数形说明“请你们也知道此三种草树”。众生虽不认领“我这棵树”“我那棵草”，但通过标志区别出生之种类，组成生命体之如树草基础。因种类多样，如不同树为椰树、棕榈树等，需如此详述区分。
Tena kiṃ dīpeti? Yaṃ jātivasena nānā hoti, taṃ attano paṭiññaṃ paresaṃ vā upadesaṃ vināpi aññajātito visesena gayhati. Yadi ca jātiyā brāhmaṇo bhaveyya, sopi attano paṭiññaṃ paresaṃ vā upadesaṃ vinā khattiyato vessasuddato vā visesena gayheyya, na ca gayhati, tasmā na jātiyā brāhmaṇoti. Parato pana ‘‘yathā etāsu jātīsū’’ti imāya gāthāya etamatthaṃ vacībhedeneva āvikarissati.
因此，是什么使其分别呢？所谓种姓之别，是指出生时就有差异者，无论其是否依据自家祖先或他人教导，其他种姓均无法特别模仿或效法。如果说某人生为婆罗门，无论其是否仰赖于自己的祖先或他人的教导，都能明显区别于刹帝利或族净者，且不被混淆，则不能称之为因种姓而为婆罗门。其他人又说：“就像这些种姓一般”，此诗句将释明此义，句意的差别将自然显现。
§608
608. Evaṃ anupādinnesu jātibhedaṃ dassetvā upādinnesu taṃ dassento ‘‘tato kīṭe’’ti evamādimāha. Tattha kīṭāti kimayo. Paṭaṅgāti paṭaṅgāyeva. Yāva kunthakipilliketi kunthakipillikaṃ pariyantaṃ katvāti attho.
608.如是，在非从属种姓中显现种姓差别，属从属种姓中则宣说“从此虫类”等。这里的「虫」是指什么？指蝇，即蝇类。至于「kunthakipillika」（金翅蜂）等，意指包括从kunthakipillika至其他种类全部。
§609
609.Khuddaketi kāḷakakaṇḍakādayo. Mahallaketi sasabiḷārādayo. Sabbe hi te anekavaṇṇā.
609.“小虫”指诸如黑蚂蚁等昆虫，“大虫”则指大蝎子等。它们全部都有多种颜色。
§610
610.Pādūdareti udarapāde, udaraṃyeva yesaṃ pādāti vuttaṃ hoti. Dīghapiṭṭhiketi sappānañhi sīsato yāva naṅguṭṭhā piṭṭhi eva hoti, tena te ‘‘dīghapiṭṭhikā’’ti vuccanti. Tepi anekappakārā āsīvisādibhedena.
610.“足腹”指腹与腿部，腹部是其中所谓的足部。所谓长背蛾，指其从头至趾端均覆盖鳞翅故称。它们因各类翅膀结构等方面存在多样变化。
§611
611.Odaketi udakamhi jāte. Macchāpi anekappakārā rohitamacchādibhedena.
611.“水中物”指生活于水中的生物。鱼类也因色彩、形态等多样化被细分。
§612
612.Pakkhīti sakuṇe. Te hi pakkhānaṃ atthitāya ‘‘pakkhī’’ti vuccanti. Pattehi yantīti pattayānā. Vehāse gacchantīti vihaṅgamā. Tepi anekappakārā kākādibhedena.
612.“翼”是指鸟类。因为它们长有翅膀，所以称为飞禽。携羽的意思是指带翅膀的动物。飞行的是鸟类。它们还因种类，如乌鸦类等，形态多样。
§613
613. Evaṃ thalajalākāsagocarānaṃ pāṇānaṃ jātibhedaṃ dassetvā idāni yenādhippāyena taṃ dassesi, taṃ āvikaronto ‘‘yathā etāsū’’ti gāthamāha. Tassattho saṅkhepato pubbe vuttādhippāyavaṇṇanāvaseneva veditabbo.
613. 如此，针对地水风火四大界所现象之众生种别，已现明其差别者，现今以上述义理加以说明，并加兴起而言道：“如是这些”，由此谓诗句。此处当简明而按前说已陈述之义理而知之。
§614-6
614-6. Vitthārato panettha yaṃ vattabbaṃ, taṃ sayameva dassento ‘‘na kesehī’’tiādimāha. Tatrāyaṃ yojanā – yaṃ vuttaṃ ‘‘natthi manussesu liṅgaṃ jātimayaṃ puthū’’ti, taṃ evaṃ natthīti veditabbaṃ. Seyyathidaṃ, na kesehīti. Na hi ‘‘brāhmaṇānaṃ īdisā kesā honti, khattiyānaṃ īdisā’’ti niyamo atthi yathā hatthiassamigādīnanti iminā nayena sabbaṃ yojetabbaṃ. Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisūti idaṃ pana vuttassevatthassa nigamananti veditabbaṃ. Tassa yojanā – tadeva yasmā imehi kesādīhi natthi manussesu liṅgaṃ jātimayaṃ puthu, tasmā veditabbametaṃ ‘‘brāhmaṇādibhedesu manussesu liṅgaṃ jātimayaṃ neva yathā aññāsu jātīsū’’ti.
614-616. 现在须详细阐述此处应说之义，自言“非以毛发”为始。其间有此联结——所谓“在人中无以身体毛发为种别”之说，须以“无此”而解。譬如“无毛发”，没有因有“毛发属于婆罗门、这是阐释”之规则存在，譬如象牙象无象鼻等，若将诸类俱连，则错乱不明。故以此联结为依：正因这些毛发等不在人中生成为种别，故应知“在人中婆罗门等的种别，不是以内毛发为种别，且不同于其他种别”。
§617
617. Idāni evaṃ jātibhede asantepi brāhmaṇo khattiyoti idaṃ nānattaṃ yathā jātaṃ, taṃ dassetuṃ ‘‘paccatta’’nti gāthamāha. Tassattho – etaṃ tiracchānānaṃ viya yonisiddhameva kesādisaṇṭhānānattaṃ manussesu brāhmaṇādīnaṃ attano attano sarīresu na vijjati. Avijjamānepi pana etasmiṃ yadetaṃ brāhmaṇo khattiyoti nānattavidhānapariyāyaṃ vokāraṃ, taṃ vokārañca manussesu samaññāya pavuccati, vohāramattena vuccatīti.
617. 如今虽言种别不同时，婆罗门与刹帝利存乎差别者，当以“分别”二字示现。其义在于——正如畜生中虽有犭状哺乳，但彼等肉食之差别中，人与婆罗门等间无此毛发等标识之差别。即使无明时如是，所谓婆罗门或刹帝利之差别为多种大小车辆般表达，此种多样差别，人中亦普遍认可，故谓之“差异”而称，此亦谓“仅语称之”。
§619-625
619-625. Ettāvatā bhagavā bhāradvājassa vādaṃ niggahetvā idāni yadi jātiyā brāhmaṇo bhaveyya, ājīvasīlācāravipannopi brāhmaṇo bhaveyya. Yasmā pana porāṇā brāhmaṇā tassa brāhmaṇabhāvaṃ na icchanti loke ca aññepi paṇḍitamanussā, tasmā vāseṭṭhassa vādapaggahaṇatthaṃ taṃ dassento ‘‘yo hi koci manussesū’’tiādikā aṭṭha gāthāyo āha. Tattha gorakkhanti khettarakkhaṃ, kasikammanti vuttaṃ hoti. Pathavī hi ‘‘go’’ti vuccati, tappabhedo ca khettaṃ. Puthusippenāti tantavāyakammādinānāsippena. Vohāranti vaṇijjaṃ. Parapessenāti paresaṃ veyyāvaccena. Issatthanti āvudhajīvikaṃ, usuñca sattiñcāti vuttaṃ hoti. Porohiccenāti purohitakammena.
619-625. 至此，世尊收取婆罗门辩士之论证，说：若以出生论婆罗门，则即使生活行为败坏亦为婆罗门。然古时婆罗门不欲此婆罗门之称，世间亦有博学者反对，所以佛为破除此辩说，言“凡人中”，依八句诗说之。此中“牛吠”者即“看守田地”，“种田”指农业劳作，“绳缚”指造网制索者，“买卖”即商贩，“托付”即受他家雇使，“武器”为兵者生活，“山林清净”谓山僧之意，“牧师”意谓祭司持礼。
§626
626. Evaṃ brāhmaṇasamayena ca lokavohārena ca ājīvasīlācāravipannassa abrāhmaṇabhāvaṃ sādhetvā evaṃ sante na jātiyā brāhmaṇo, guṇehi pana brāhmaṇo hoti. Tasmā yattha yattha kule jāto yo guṇavā, so brāhmaṇo, ayamettha ñāyoti evametaṃ ñāyaṃ atthato āpādetvā puna tadeva ñāyaṃ vacībhedena pakāsento āha ‘‘na cāhaṃ brāhmaṇaṃ brūmī’’ti.
626. 如此，在婆罗门集会和世俗行业中，即使生活败坏者无婆罗门形象，然其德行优良者即为婆罗门。以此理知从何处何家生者，若具有美德者即婆罗门，此理明了而语言辨析亦成，于是作说“我不称自己为婆罗门”。
Tassattho – ahaṃ pana yvāyaṃ catūsu yonīsu yattha katthaci jāto, tatrāpi vā visesena yo brāhmaṇasamaññitāya mātari sambhūto, taṃ yonijaṃ mattisambhavaṃ yā cāyaṃ ‘‘ubhato sujāto’’tiādinā (dī. ni. 1.303; ma. ni. 2.424) nayena brāhmaṇehi brāhmaṇassa parisuddhauppattimaggasaṅkhātā yoni kathīyati, ‘‘saṃsuddhagahaṇiko’’ti iminā ca mātusampatti, tatopi jātasambhūtattā ‘‘yonijo mattisambhavo’’ti ca vuccati, tampi yonijaṃ mattisambhavaṃ iminā ca yonijamattisambhavamattena brāhmaṇaṃ na brūmi. Kasmā? Yasmā ‘‘bho bho’’ti vacanamattena aññehi sakiñcanehi visiṭṭhattā bhovādī nāma so hoti, sace hoti sakiñcano. Yo panāyaṃ yattha katthaci kule jātopi rāgādikiñcanābhāvena akiñcano, sabbagahaṇapaṭinissaggena ca anādāno, akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ. Kasmā? Yasmā bāhitapāpoti.
其义在于——我所生四种出生门中，某处虽生，若有一者自母亲所生而被普遍视为婆罗门者，此生乃母之根本，且由此理形成清净婆罗门之出世根门，称为“清净得护者”。依此从母之属望所生者亦称“出世清净根门”，但此亦因缘缘起而成，不以此称为婆罗门。何以故？因“呼呼”之声为区别之意，若有他人任其言语侮辱，则非婆罗门。然若此人心无欲恨、不攀牵他者、不贪不嗔、无所我慢，我称之为婆罗门。何以故？因其无外在恶行。
§627
627. Kiñca bhiyyo – ‘‘sabbasaṃyojanaṃ chetvā’’tiādikā sattavīsati gāthā. Tattha sabbasaṃyojananti dasavidhaṃ saṃyojanaṃ. Na paritassatīti taṇhāya na tassati. Tamahanti taṃ ahaṃ rāgādīnaṃ saṅgānaṃ atikkantattā saṅgātigaṃ, catunnampi yogānaṃ abhāvena visaṃyuttaṃ brāhmaṇaṃ vadāmīti attho.
627. 又有二十七偈起首以「斩断一切缚」为题。在此，所谓一切缚，是指十种缚。此缚非谓死缚于渴爱，非谓该缚灭除。所谓断者，即我由超越贪等诸结缚，称为断结脱缚。又因缺四种结缚而解脱，故称为“我谓此为婆罗门”。
§628
628.Naddhinti nayhanabhāvena pavattaṃ kodhaṃ. Varattanti bandhanabhāvena pavattaṃ taṇhaṃ. Sandānaṃ sahanukkamanti anusayānukkamasahitaṃ dvāsaṭṭhidiṭṭhisandānaṃ, idaṃ sabbampi chinditvā ṭhitaṃ avijjāpalighassa ukkhittattā ukkhittapalighaṃ catunnaṃ saccānnaṃ buddhattā buddhaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
628. 「断」谓以下之义：怒如无锁束不能起；渴爱如有锁束而起。所谓「接」乃含有随行习气的粘合，即六十二种见的接合。惟有断除此等，稳立于无明之垢远离，翻覆四种真理之垢污，由佛家断灭，故称“我谓此为婆罗门”。
§629
629.Aduṭṭhoti evaṃ dasahi akkosavatthūhi akkosañca pāṇiādīhi pothanañca andubandhanādīhi bandhanañca yo akuddhamānaso hutvā adhivāsesi, khantibalena samannāgatattā khantībalaṃ, punappunaṃ uppattiyā anīkabhūtena teneva khantībalānīkena samannāgatattā balānīkaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
629. 「不恶」者，谓以十种易怒之因缘，诸怒饮食、执持、缚束等导致怨恨之心不生，以宽忍力具足，且由于不断复发时以宽忍之力为拥护，故名为力宽忍。此谓“我谓此为婆罗门”之义。
§630
630.Vatantanti dhutavatena samannāgataṃ, catupārisuddhisīlena sīlavantaṃ, taṇhāussadābhāvena anussadaṃ, chaḷindriyadamanena dantaṃ, koṭiyaṃ ṭhitena attabhāvena antimasārīraṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
630. 「称」谓以法称誉，谓具清净四净戒之德，消灭渴爱之药且复习习修，封摄六根意守，以自性坚定如砧，终极无弃之身，故称“我谓此为婆罗门”。
§631
631.Yona limpatīti evameva yo abbhantare duvidhepi kāme na limpati, tasmiṃ kāme na saṇṭhāti, tamahaṃ brāhmaṇaṃ vadāmīti attho.
631. 「不染」谓内心不受两种欲乐污染，在此欲乐中不留滞，故曰“我谓此为婆罗门”。
§632
632.Dukkhassāti khandhadukkhassa. Pannabhāranti ohitakkhandhabhāraṃ catūhi yogehi sabbakilesehi vā visaṃyuttaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
632. 「苦」者，谓五蕴之苦；「业重」谓弃恶蕴负缚，即四种负重，及由五蕴合成种种烦恼缠绕，故曰“我谓此为婆罗门”。
§633
633.Gambhīrapaññanti gambhīresu khandhādīsu pavattāya paññāya samannāgataṃ, dhammojapaññāya medhāviṃ, ‘‘ayaṃ duggatiyā, ayaṃ sugatiyā, ayaṃ nibbānassa maggo, ayaṃ amaggo’’ti evaṃ magge amagge ca chekatāya maggāmaggassakovidaṃ, arahattasaṅkhātaṃ uttamatthamanuppattaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
深妙智慧者，谓以深妙智慧为根本，于深妙蕴等诸法中发生，其智慧具足于法之念诵，称为聪达者。谓此乃恶趣之道，乃善趣之道，乃涅槃之道，亦是无道。以此等道与无道相互对照，能辨别道与无道之法，所谓阿拉汉所成就之最胜义理，是谓我为婆罗门之义。
§634
634.Asaṃsaṭṭhanti dassanasavanasamullāpaparibhogakāyasaṃsaggānaṃ abhāvena asaṃsaṭṭhaṃ. Ubhayanti gihīhi ca anagārehi cāti ubhayehipi asaṃsaṭṭhaṃ. Anokasārinti anālayacāriṃ, taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
不杂乱者，谓由见闻法之清净无染，以及身之不染着，故称不杂乱。对在家众与出家众，二者皆不杂乱。谓无烦恼者，即修行无杂染之行，此如是，故云我为婆罗门之义。
§635
635.Nidhāyāti nikkhipitvā oropetvā. Tasesu thāvaresu cāti taṇhātāsena tasesu taṇhābhāvena thiratāya thāvaresu. Yo na hantīti yo evaṃ sabbasattesu vigatapaṭighatāya nikkhittadaṇḍo neva kañci sayaṃ hanati, na aññena ghāteti, tamahaṃ brāhmaṇaṃ vadāmīti attho.
放置、置入及安置者。于此诸处，以渴爱之灭相，渴爱之息灭而安住。所谓不杀者，即于一切众生中无所障碍之善事者，虽无所杀害，自身亦无妨害他人，故云我为婆罗门之义。
§636
636.Aviruddhanti āghātavasena viruddhesupi lokiyamahājanesu āghātābhāvena aviruddhaṃ, hatthagate daṇḍe vā satthe vā avijjamānepi paresaṃ pahāradānato aviratattā attadaṇḍesu janesu nibbutaṃ nikkhittadaṇḍaṃ, pañcannaṃ khandhānaṃ ‘‘ahaṃ mama’’nti gahitattā sādānesu, tassa gahaṇassa abhāvena anādānaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
不违背者，即虽以逆害之力逆世俗大众者，仍以非伤害之相而不违背。即使手中持杖或剑，未发之后，虽舍弃他人所授杖剑而不杀害，他者皆息灭，放弃杖剑者，五蕴中无我之执着，常无所有，以无执着为无受者。是谓我为婆罗门之义。
§637
637.Āraggāti yassete rāgādayo ayañca paraguṇamakkhaṇalakkhaṇo makkho āraggā sāsapo viya papatito, yathā sāsapo āragge na santiṭṭhati, evaṃ citte na tiṭṭhati, tamahaṃ brāhmaṇaṃ vadāmīti attho.
清净者，谓烦恼等染污皆断除此者。此亦如劣质蜜糊粘附糖，相似劣质蜜附于蜜蜂导致堕落，如蜜蜂不附于劣蜜，此心亦不留恋粘着。是谓我为婆罗门之义。
§638
638.Akakkasanti apharusaṃ. Viññāpaninti atthaviññāpaniṃ. Saccanti bhūtaṃ. Nābhisajeti yāya girāya aññaṃ kujjhāpanavasena na laggāpeyya. Khīṇāsavo nāma evarūpameva giraṃ bhāseyya. Tasmā tamahaṃ brāhmaṇaṃ vadāmīti attho.
无粗陋者，谓无粗糙不净之相。显现者，即能表明意义。真实者，即实存在之法。无妨害者，即以言语无他心嫉妒且不加害。净尽染者名为此类言语者能够真实表述自身。故此为我为婆罗门之义。
§639
639. Sāṭakābharaṇādīsu dīghaṃ vā rassaṃ vā, maṇimuttādīsu aṇuṃ vā thūlaṃ vā mahagghaappagghavasena subhaṃ vā asubhaṃ vā yo puggalo imasmiṃ loke parapariggahitaṃ nādiyati, tamahaṃ brāhmaṇaṃ vadāmīti attho.
谓长者持有宝珠宝饰等物，或长或短，或粗或细，或大或小，无论美好或不美之人，若不在此世界贪恋他人的财物，当称彼为长者。
§640
640.Nirāsāsanti nittaṇhaṃ. Visaṃyuttanti sabbakilesehi viyuttaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
谓心无欲望安住宁静，远离一切烦恼而清净者，当称彼为长者。
§641
641.Ālayāti taṇhā. Aññāya akathaṃkathīti aṭṭha vatthūni yathābhūtaṃ jānitvā aṭṭhavatthukāya vicikicchāya nibbicikiccho. Amatogadhamanuppattanti amataṃ nibbānaṃ ogahetvā anuppattaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
所谓根本渴爱，即为贪欲。依种种法相了知真如，因怀疑生厌恶，恶厌患而远离。超脱生死轮回见证不生不灭之涅槃，未入彼境者，谓之长者。
§642
642.Ubhoti dvepi puññāni pāpāni ca chaḍḍetvāti attho. Saṅganti rāgādibhedaṃ saṅgaṃ. Upaccagāti atikkanto. Tamahaṃ vaṭṭamūlasokena asokaṃ, abbhantare rāgarajādīnaṃ abhāvena virajaṃ, nirupakkilesatāya suddhaṃ brāhmaṇaṃ vadāmīti attho.
谓彼舍弃善恶两个堆积之业。集，即贪嗔痴等集聚；过患，谓超越此业之累。当谓彼为除却烦恼根本忧愁，又无爱恨等染污、清净无玷者，谓之长者。
§643
643.Vimalanti abbhādimalavirahitaṃ. Suddhanti nirupakkilesaṃ. Vippasannanti pasannacittaṃ. Anāvilanti kilesāvilattavirahitaṃ. Nandībhavaparikkhīṇanti tīsu bhavesu parikkhīṇataṇhaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
谓彼清净无垢染，释脱烦恼之执着。心解脱清凉澄明。无有缺漏烦恼烦扰。断除三界之生死渴爱，当谓彼为长者。
§644
644.Yo bhikkhu imaṃrāgapalipathañceva kilesaduggañca saṃsāravaṭṭañca catunnaṃ saccānaṃ appaṭivijjhanakamohañca atīto, cattāro oghe tiṇṇo hutvā pāraṃ anuppatto, duvidhena jhānena jhāyī, taṇhāya abhāvena anejo, kathaṃkathāya abhāvena akathaṃkathī, upādānānaṃ abhāvena anupādiyitvā kilesanibbānena nibbuto, tamahaṃ brāhmaṇaṃ vadāmīti attho.
若比库超越因贪欲污浊、烦恼重重、轮回无尽、惑乱愚昧、过去不可知者。经四圣谛难关，跨越四大苦海，入彼岸。凭双禅定而观，于欲爱无染，不起言说疑虑，无依欲执而得断除烦恼，证得烦恼尽灭者，谓之长者。
§645
645.Yo puggalo, idha loke, ubhopi kāme hitvā anāgāro hutvā paribbajati, taṃ parikkhīṇakāmañceva parikkhīṇabhavañca ahaṃ brāhmaṇaṃ vadāmīti attho.
「有一人于此世中，二种欲乐俱舍弃，出离家门，修行游行，如欲灭尽、欲断灭之义，谓之婆罗门。」
§646
646.Yoidha loke chadvārikaṃ taṇhaṃ jahitvā gharāvāsena anatthiko anāgāro hutvā paribbajati, taṇhāya ceva bhavassa ca parikkhīṇattā taṇhābhavaparikkhīṇaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.
「若有人于此世舍弃六门之渴爱，弃家修行，出家游行，因渴爱断灭及有断灭，亦谓之婆罗门。」
§647
647.Mānusakaṃ yoganti mānusakaṃ āyuñceva pañcavidhakāmaguṇe ca. Dibbayogepi eseva nayo. Upaccagāti yo mānusakaṃ yogaṃ hitvā dibbaṃ atikkanto, taṃ sabbehi catūhi yogehi visaṃyuttaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
「人皆有五种欲好及寿命之情，天上之乐亦如是。超越凡人欲好之人，断超天乐者，即以四种禅乐乃至者，称为婆罗门。」
§648
648.Ratinti pañcakāmaguṇaratiṃ. Aratinti araññavāse ukkaṇṭhitattaṃ. Sītibhūtanti nibbutaṃ, nirupadhinti nirupakkilesaṃ, vīranti taṃ evarūpaṃ sabbaṃ khandhalokaṃ abhibhavitvā ṭhitaṃ vīriyavantaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.
「有贤者乐于五欲之情，有厌厌倦丛林居住，有归于凉境者即灭尽，有无烦恼无污染者，此类具大勇力，超越诸蕴世间，谓为婆罗门。」
§649
649.Yo vedīti yo sattānaṃ sabbākārena cutiñca paṭisandhiñca pākaṭaṃ katvā jānāti, tamahaṃ alaggatāya asattaṃ, paṭipattiyā suṭṭhu gatattā sugataṃ, catunnaṃ saccānaṃ buddhatāya buddhaṃ brāhmaṇaṃ vadāmīti attho.
「能知众生之生死，知其终始及再生者，是无所有无染，正觉四圣谛，觉悟如来，谓为婆罗门。」
§650
650.Yassāti yassete devādayo gatiṃ na jānanti, tamahaṃ āsavānaṃ khīṇatāya khīṇāsavaṃ, kilesehi ārakattā arahantaṃ brāhmaṇaṃ vadāmīti attho.
「若诸天及他众生不知归宿者，谓已断尽污垢无污秽，无烦恼所染皆净尽之阿拉汉，谓为婆罗门。」
§651
651.Pureti atītakkhandhesu. Pacchāti anāgatesu. Majjheti paccuppannesu. Kiñcananti yassetesu ṭhānesu taṇhāgāhasaṅkhātaṃ kiñcanaṃ natthi. Tamahaṃ rāgakiñcanādīhi akiñcanaṃ. Kassaci gahaṇassa abhāvena anādānaṃ brāhmaṇaṃ vadāmīti attho.
651. 这段讲述苦蕴（khandha）中渴爱（taṇhā）所蔓延的情形。文中谓：“流转于过去诸蕴处，在未来尚未到来之处，及当下现前诸蕴中，所谓的渴爱之主宰，无有任何实体。此即我谓‘依诸贪欲等无所执著无所取’者。若因缺少依附而无所有，我说此人与婆罗门无关。”
§652
652. Acchambhitattena usabhasadisatāya usabhaṃ, uttamaṭṭhena pavaraṃ, vīriyasampattiyā vīraṃ, mahantānaṃ sīlakkhandhādīnaṃ esitattā mahesiṃ, tiṇṇaṃ mārānaṃ vijitattā vijitāvinaṃ, ninhātakilesatāya nhātakaṃ, catusaccabuddhatāya buddhaṃ taṃ evarūpaṃ brāhmaṇaṃ vadāmīti attho.
652. 描绘一位真正的婆罗门的特质：以坚定无畏（acchambhitatta）如野牛之勇猛为其显相；品德高尚为最胜，具足勇猛功德，是大德品具足之人；胜过三恶魔，即胜过欲魔、怒魔、愚痴魔，清净镇灭污染；拥有四谛的正觉智慧，是如来的觉者；于是我说此人为真正婆罗门。
§653
653.Yo pubbenivāsaṃ pākaṭaṃ katvā jānāti, chabbīsatidevalokabhedaṃ saggaṃ, catubbidhaṃ apāyañca dibbacakkhunā passati, atho jātikkhayasaṅkhātaṃ arahattaṃ patto, tamahaṃ brāhmaṇaṃ vadāmīti attho.
653. 这一段言：“若有人明了其前世所居，能以天眼智慧洞察三十三诸天境界与四种恶趣，并证得生死断尽、成就阿拉汉果，我说这样之人为婆罗门。”
§654
654. Evaṃ bhagavā guṇato brāhmaṇaṃ vatvā ‘‘ye ‘jātito brāhmaṇo’ti abhinivesaṃ karonti, te idaṃ vohāramattaṃ ajānantā, sā ca nesaṃ diṭṭhi duddiṭṭhī’’ti dassento ‘‘samaññā hesā’’ti gāthādvayamāha. Tassattho – ‘‘yadidaṃ brāhmaṇo khattiyo bhāradvājo vāseṭṭho’’ti nāmagottaṃ pakappitaṃ, samaññā hesā lokasmiṃ, paññattivohāramattanti veditabbaṃ. Kasmā? Yasmā sammuccā samudāgataṃ samanuññāya āgataṃ. Tañhi tattha tattha jātakāleyevassa ñātisālohitehi pakappitaṃ kataṃ. No cetaṃ evaṃ pakappeyyuṃ, na koci kañci disvā ‘‘ayaṃ brāhmaṇo’’ti vā ‘‘bhāradvājo’’ti vā jāneyya.
654. 于是世尊以其殊胜品德赞叹婆罗门，然后说：“凡顽固执著‘出生的即是婆罗门’之见者，皆为无明愚痴，仅是空言妄说而已，其见解不正。”并引二偈：“这一切众生皆为愚昧、愚盲者，执著无明，行诸邪见。” 释义曰：这里“婆罗门”、“刹帝利”、“婆罗门族”、“刹帝利族”等名字，只是世间约定俗成的世系名号，仅为言语符号。其本质乃因贪爱无明而业乐续转，若无世间习惯的名称符号，即无人能辨别谁为婆罗门或婆罗门族。
§655
655. Evaṃ pakappitañcetaṃ dīgharattamanusayitaṃ diṭṭhigatamajānataṃ, ‘‘pakappitaṃ nāmagottaṃ, nāmagottamattametaṃ saṃvohāratthaṃ pakappita’’nti ajānantānaṃ sattānaṃ hadaye dīgharattaṃ diṭṭhigatamanusayitaṃ, tassa anusayitattā taṃ nāmagottaṃ ajānantā te pabruvanti ‘‘jātiyā hoti brāhmaṇo’’ti, ajānantāyeva evaṃ vadantīti vuttaṃ hoti.
655. 此名号虽被长久记忆而承传，然仅是众生心中根深蒂固的不正见、无明和执著所累。无明众生心中固执以为世系名号有其真实本质，故彼等妄称‘生于某族即为婆罗门’。此乃无明者的错误语言。
§656-7
656-7. Evaṃ ‘‘ye ‘jātito brāhmaṇo’ti abhinivesaṃ karonti, te idaṃ vohāramattamajānantā, sā ca nesaṃ diṭṭhi duddiṭṭhī’’ti dassetvā idāni nippariyāyameva jātivādaṃ paṭikkhipanto kammavādañca niropento ‘‘na jaccā’’tiādimāha. Tattha ‘‘kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo’’ti imissā upaḍḍhagāthāya atthavitthāraṇatthaṃ ‘‘kassako kammunā’’tiādi vuttaṃ. Tattha kammunāti paccuppannena kasikammādinibbattakacetanākammunā.
656-7. 世尊再次说明：“执著‘生而为婆罗门’乃无知妄言，见惑邪见。”遂断绝了种姓生而为婆罗门之见，转为立业报因果说。再引偈言明‘何以因业得为婆罗门，何以因业不得婆罗门’。此处“业”乃现行业，意即由现生实际行为意图所生之因果。
§659
659.Paṭiccasamuppādadassāti ‘‘iminā paccayena evaṃ hotī’’ti evaṃ paṭiccasamuppādadassāvino. Kammavipākakovidāti sammānāvamānārahe kule kammavasena uppatti hoti, aññāpi hīnapaṇītatā hīnapaṇīte kamme vipaccamāne hotīti evaṃ kammavipākakusalā.
659. 论缘起显现者，当说为“缘此因缘，如是发生”，此即缘起显现者的含义。所谓业报通达者，是指承认依止善恶业力，在生世间的生起；又有认为本人今生所得贫贱，是因前世造下贱业所致，即是如此，故称为业报通达者。
§660
660.‘‘Kammunāvattatī’’ti gāthāya pana ‘‘loko’’ti vā ‘‘pajā’’ti vā ‘‘sattā’’ti vā ekoyeva attho, vacanamattameva nānaṃ. Purimapadena cettha ‘‘atthi brahmā mahābrahmā…pe… seṭṭho sajitā vasī pitā bhūtabhabyāna’’nti (dī. ni. 1.42) imissā diṭṭhiyā nisedho veditabbo. Kammunā hi vattati tāsu tāsu gatīsu uppajjati loko, tassa ko sajitāti? Dutiyena ‘‘evaṃ kammunā uppannopi ca pavattiyampi atītapaccuppannabhedena kammunā eva pavattati, sukhadukkhāni paccanubhonto hīnapaṇītādibhāvaṃ āpajjanto pavattatī’’ti dasseti. Tatiyena tamevatthaṃ nigameti ‘‘evaṃ sabbathāpi kammanibandhanā sattā kammeneva baddhā hutvā pavattanti, na aññathā’’ti. Catutthena tamatthaṃ upamāya vibhāveti rathassāṇīva yāyatoti. Yathā rathassa yāyato āṇi nibandhanaṃ hoti, na tāya anibaddho yāti, evaṃ lokassa uppajjato ca pavattato ca kammaṃ nibandhanaṃ, na tena anibaddho uppajjati nappavattati.
660. 关于“业为所转行”的偈中，“世间”或“众生”各是同义，或只是一种说法。在前文此处如《长部尼陀经》(1.42)云：“有婆罗门、大婆罗门……最为尊胜、支配、父亲，过往未来”，此为断疑分别见解，该见当以否定。所谓业乃推动那众生流转于各道，世间因业而生起运行。何谓支配？第二点说：“虽由业生起，然生起运行，因业而转，因受苦乐，或贫贱等缘，故转行。”第三则说：“如此各处皆由业所缚，众生皆依业所系而流转，不得他途。”第四以譬喻说明，犹如车轮流转时，车辕维护系缚之，非离其束，生死流转亦如是，有业为系缚，非无系缚而生起、运行。
§661
661. Idāni yasmā evaṃ kammanibandhano loko, tasmā seṭṭhena kammunā seṭṭhabhāvaṃ dassento ‘‘tapenā’’ti gāthādvayamāha. Tattha tapenāti indriyasaṃvarena. Brahmacariyenāti sikkhānissitena vuttāvasesaseṭṭhacariyena. Saṃyamenāti sīlena. Damenāti paññāya. Etena seṭṭhaṭṭhena brahmabhūtena kammunā brāhmaṇo hoti. Kasmā? Yasmā etaṃ brāhmaṇamuttamaṃ, yasmā etaṃ kammaṃ uttamo brāhmaṇabhāvoti vuttaṃ hoti. ‘‘Brahmāna’’ntipi pāṭho, tassattho – brahmaṃ ānetīti brahmānaṃ, brahmabhāvaṃ āneti āvahati detīti vuttaṃ hoti.
661. 今既然世间如是受业所缚，为显示以最尊贵业体现的最尊贵状态，二句偈曰“苦行者”。其中“苦行”谓守护根门；“梵行”指遵教修习；“自制”者戒律；“降伏”者智慧。借此四种，借由此最尊最善的梵天般的业力，成就为婆罗门。何故？因彼被称为最高婆罗门，是因其所行业为至高婆罗门状态。所谓“婆罗门”，意为能引领梵境、摄持婆罗门德者。
§662
662. Dutiyagāthāya santoti santakileso. Brahmā sakkoti brahmā ca sakko ca. Yo evarūpo, so na kevalaṃ brāhmaṇo, apica kho brahmā ca sakko ca so vijānataṃ paṇḍitānaṃ, evaṃ vāseṭṭha jānāhīti vuttaṃ hoti. Sesaṃ vuttanayamevāti.
662. 第二偈中“圣洁者”，谓无恶染。提到“婆罗门与萨咖（天帝）”，谓形同彼者，不仅为婆罗门，甚至为婆罗门与萨咖二者。此乃智者明了而所知，如此最善者称之。此句的末尾即如此说明。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya vāseṭṭhasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《瓦谢德经》之解释完毕。
10. Kokālikasuttavaṇṇanā十、《国咖离咖经》之解释
Evaṃme sutanti kokālikasuttaṃ. Kā uppatti? Imassa suttassa uppatti atthavaṇṇanāyameva āvi bhavissati. Atthavaṇṇanāya cassa evaṃ me sutantiādi vuttanayameva. Atha kho kokālikoti ettha pana ko ayaṃ kokāliko, kasmā ca upasaṅkamīti? Vuccate – ayaṃ kira kokālikaraṭṭhe kokālikanagare kokālikaseṭṭhissa putto pabbajitvā pitarā kārāpite vihāreyeva paṭivasati ‘‘cūḷakokāliko’’ti nāmena, na devadattassa sisso. So hi brāhmaṇaputto ‘‘mahākokāliko’’ti paññāyi.
此乃《可迦梨迦经》之结语。何以成此经？其义解释将在后续恩赐解说中呈现。此处论经之成，当从“如是我闻”等语开始。然后提及“彼可迦梨迦”何许人也？为何而来？曰：此人为可迦梨迦国可迦梨迦城可迦梨迦长者之子，出家后住于父所建之寺，称“小可迦梨迦”，非“提婆达多”子嗣。实为婆罗门子，名“大可迦梨迦”。
Bhagavati kira sāvatthiyaṃ viharante dve aggasāvakā pañcamattehi bhikkhusatehi saddhiṃ janapadacārikaṃ caramānā upakaṭṭhāya vassūpanāyikāya vivekavāsaṃ vasitukāmā te bhikkhū uyyojetvā attano pattacīvaramādāya tasmiṃ janapade taṃ nagaraṃ patvā taṃ vihāraṃ agamaṃsu. Tattha te kokālikena saddhiṃ sammoditvā taṃ āhaṃsu – ‘‘āvuso, mayaṃ idha temāsaṃ vasissāma, mā kassaci āroceyyāsī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā temāse atīte itaradivasaṃ pageva nagaraṃ pavisitvā ārocesi – ‘‘tumhe aggasāvake idhāgantvā vasamāne na jānittha, na te koci paccayenāpi nimantetī’’ti. Nagaravāsino ‘‘kasmā no, bhante, nārocayitthā’’ti. Kiṃ ārocitena, kiṃ nāddasatha dve bhikkhū vasante, nanu ete aggasāvakāti. Te khippaṃ sannipatitvā sappiguḷavatthādīni ānetvā kokālikassa purato nikkhipiṃsu. So cintesi – ‘‘paramappicchā aggasāvakā ‘payuttavācāya uppanno lābho’ti ñatvā na sādiyissanti, asādiyantā addhā ‘āvāsikassa dethā’ti bhaṇissanti, handāhaṃ imaṃ lābhaṃ gāhāpetvā gacchāmī’’ti . So tathā akāsi, therā disvāva payuttavācāya uppannabhāvaṃ ñatvā ‘‘ime paccayā neva amhākaṃ na kokālikassa vaṭṭantī’’ti cintetvā ‘‘āvāsikassa dethā’’ti avatvā paṭikkhipitvā pakkamiṃsu. Tena kokāliko ‘‘kathañhi nāma attanā aggaṇhantā mayhampi na dāpesu’’nti domanassaṃ uppādesi.
世尊当时住于舍卫城，有二位广为尊重的阿耆沙众比库，与五百担当教化之阿耆沙众比库等同行，巡行诸部落。欲住于静处安居大雨特施时，他们被可迦梨迦领袖夹持，前去邑内之寺院。众人因得此善事欢喜，共同说：“朋友啊，今后三个月我们将在此居住，勿告他人。”其后三个月经常进入邑内，告知说：“你们见阿耆沙众比库来此居住，不知谁因何因缘请其来乎？”邑居民答曰：“非我们所请，尊者。”为何不请？为何不言称？因两位比库经常论辩辩难，恐众不悦以为相争。遂聚集而呈上糖蜜等赠予可迦梨迦祭师，祭师思虑：“阿耆沙众比库辩论互争，不致欢喜，必以为‘寺主被夺’故必不悦。明日我自请辞离此地。”遂行此以告长老。长老见此辩谤互争，知不可久处，念：“此因缘不属我与可迦梨迦，非同处所。”遂宣言“寺主莫令我执掌”，退避离去。此可迦梨迦因自身无法得尊位而生忧伤。
Te bhagavato santikaṃ agamaṃsu. Bhagavā ca pavāretvā sace attanā janapadacārikaṃ na gacchati, aggasāvake peseti – ‘‘caratha, bhikkhave, cārikaṃ bahujanahitāyā’’tiādīni (mahāva. 32) vatvā . Idamāciṇṇaṃ tathāgatānaṃ. Tena kho pana samayena attanā agantukāmo hoti. Atha kho ime punadeva uyyojesi – ‘‘gacchatha, bhikkhave, caratha cārika’’nti. Te pañcamattehi bhikkhusatehi saddhiṃ cārikaṃ caramānā anupubbena tasmiṃ raṭṭhe tameva nagaraṃ agamaṃsu. Nāgarā there sañjānitvā saha parikkhārehi dānaṃ sajjetvā nagaramajjhe maṇḍapaṃ katvā dānaṃ adaṃsu, therānañca parikkhāre upanāmesuṃ. Therā gahetvā bhikkhusaṅghassa adaṃsu. Taṃ disvā kokāliko cintesi – ‘‘ime pubbe appicchā ahesuṃ, idāni lobhābhibhūtā pāpicchā jātā, pubbepi appicchasantuṭṭhapavivittasadisā maññe, ime pāpicchā asantaguṇaparidīpakā pāpabhikkhū’’ti. So there upasaṅkamitvā ‘‘āvuso, tumhe pubbe appicchā santuṭṭhā pavivittā viya ahuvattha, idāni panattha pāpabhikkhū jātā’’ti vatvā pattacīvaramādāya tāvadeva taramānarūpo nikkhamitvā gantvā ‘‘bhagavato etamatthaṃ ārocessāmī’’ti sāvatthābhimukho gantvā anupubbena bhagavantaṃ upasaṅkami. Ayamettha kokāliko, iminā kāraṇena upasaṅkami. Tena vuttaṃ ‘‘atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkamī’’tiādi.
他们前往世尊所处之地。世尊则起身说，如果他自己不愿行走于本地行者的地域，就派遣首席弟子去——『行走吧，比库们，为了大众利益而行』等语（引自《大毗婆沙经》32章）。这是如来的现行法教。因此当时他自己不愿前往他乡。于是这几位比库们又被吩咐道：『走吧，比库们，行走作为行者。』他们与五位长老比库一同前行，渐次抵达那国境内的同一城邑。这城里，弟子们认出长老们，备齐供养物品，聚集于城中亭榭中施予布施，并恭敬长老的供养品。长老们收摄此物，奉献给僧团。此景被昆拘利天见了，思惟道：『他们以前无所求，如今被贪欲所覆，生起恶欲。我以为他们以前的无求满心满足之相与现今生起的恶欲，显示为恶劣比库的特质截然相异。』于是他前往询问长老们：『尊者们，尔时无求清净如弃离之人，现如今却堕为恶比库乎？』说罢，披衣放下偏伤形体，前往砂柑城，逐渐亲近世尊。『我因何故前来世尊所？』他如是说。这即是昆拘利天因由所起，故前来。如是说：“此时昆拘利比库亲近世尊。”诸语如是记载。
Bhagavā taṃ turitaturitaṃ āgacchantaṃ disvāva āvajjetvā aññāsi – ‘‘aggasāvake akkositukāmo āgato’’ti. ‘‘Sakkā nu kho paṭisedhetu’’nti ca āvajjento ‘‘na sakkā, theresu aparajjhitvā āgato, ekaṃsena padumaniraye uppajjissatī’’ti addasa. Evaṃ disvāpi pana ‘‘sāriputtamoggallānepi nāma garahantaṃ sutvā na nisedhetī’’ti parūpavādamocanatthaṃ ariyūpavādassa mahāsāvajjabhāvadassanatthañca ‘‘mā heva’’ntiādinā nayena tikkhattuṃ paṭisedhesi. Tattha mā hevanti mā evamāha, mā evaṃ abhaṇīti attho. Pesalāti piyasīlā. Saddhāyikoti saddhāgamakaro, pasādāvahoti vuttaṃ hoti. Paccayikoti paccayakaro, ‘‘evameta’’nti sanniṭṭhāvahoti vuttaṃ hoti.
世尊见他急速前来，即斥责道：“首席弟子来了，欲责备者也。”他则说：“难道可以责备吗？”世尊回复道：“不可。此比库未曾犯戒，若仅一人则堕恶趣地狱。”彼时虽见此实情，仍以善说解自性，出于圣者之教导、对大戒之护持，为了避免责难劝止他道：“不要这样做。”这话语中，「不要」意味着「切勿」「不可如此」。“彼此爱护”即慈善守戒，“信仰之因”指信心积累，“安稳信念”字面之含义是信心生起，“条件促成”意指助成因缘，包含上述含义融合起来。
Acirapakkantassāti pakkantassa sato na cireneva sabbo kāyo phuṭo ahosīti kesaggamattampi okāsaṃ avajjetvā sakalasarīraṃ aṭṭhīni bhinditvā uggatāhi pīḷakāhi ajjhotthaṭaṃ ahosi. Tattha yasmā buddhānubhāvena tathārūpaṃ kammaṃ buddhānaṃ sammukhībhāve vipākaṃ na deti, dassanūpacāre pana vijahitamatte deti, tasmā tassa acirapakkantassa pīḷakā uṭṭhahiṃsu. Teneva vuttaṃ ‘‘acirapakkantassa ca kokālikassā’’ti. Atha kasmā tattheva na aṭṭhāsīti ce? Kammānubhāvena. Okāsakatañhi kammaṃ avassaṃ vipaccati, taṃ tassa tattha ṭhātuṃ na deti. So kammānubhāvena codiyamāno uṭṭhāyāsanā pakkāmi. Kaḷāyamattiyoti caṇakamattiyo . Beluvasalāṭukamattiyoti taruṇabeluvamattiyo. Pabhijjiṃsūti bhijjiṃsu. Tāsu bhinnāsu sakalasarīraṃ panasapakkaṃ viya ahosi. So pakkena gattena anayabyasanaṃ patvā dukkhābhibhūto jetavanadvārakoṭṭhake sayi. Atha dhammassavanatthaṃ āgatāgatā manussā taṃ disvā ‘‘dhi kokālika, dhi kokālika, ayuttamakāsi, attanoyeva mukhaṃ nissāya anayabyasanaṃ pattosī’’ti āhaṃsu. Tesaṃ sutvā ārakkhadevatā dhikkāraṃ akaṃsu, ārakkhadevatānaṃ ākāsaṭṭhadevatāti iminā upāyena yāva akaniṭṭhabhavanā ekadhikkāro udapādi.
“迅速逝去者”意谓“已去者”，指身体不会长久存留。因脱落多须发，断裂多骨头，皮肤疼痛溃烂，此即脱病状态。佛之慧眼所照，依此类业力果报并非生死轮回中现身，唯于见闻及修行上表现为此，故比库皮肤溃痛。故有言曰：“昆拘利比库迅疾病逝。”为何此时其身未溃烂？这是业力所致。真如其所受之业，慢慢消化变异，故不现骨断病症。彼因业力所逼，遂起身卧倒卧倒离床。所谓“芥末之量”，即极微量。又称“青稞之量”，即极少。又称“微湿处”，即稍微湿润之处。身虽节节断裂，似不完整。彼断落后以此身态，在揭林门外卧床。后来因闻法，经常来往人见，谓曰：“快呀，昆拘利比库，你因内心烦恼，自堕病苦之中。”闻之护法天降诅咒，谓护法天空已现此诅咒，为利众生长久净土而临时降诅。
Tadā ca turū nāma bhikkhu kokālikassa upajjhāyo anāgāmiphalaṃ patvā suddhāvāsesu nibbatto hoti. Sopi samāpattiyā vuṭṭhito taṃ dhikkāraṃ sutvā āgamma kokālikaṃ ovadi sāriputtamoggallānesu cittappasādajananatthaṃ. So tassāpi vacanaṃ aggahetvā aññadatthu tameva aparādhetvā kālaṃ katvā padumaniraye uppajji. Tenāha – ‘‘atha kho kokāliko bhikkhu tenevābādhena…pe… āghātetvā’’ti.
时有名叫突噜的比库，是昆拘利的住持，未得阿那含果，着净衣修法，禅定圆满。闻诅咒后，曾来规劝昆拘利比库，为使沙利弗、摩诃迦叶心生安稳。昆拘利亦听其劝告，赴他方犯同罪业，转投地狱莲华道。由此记载此事：“时昆拘利比库因此罪被击打……”
Atha kho brahmā sahampatīti ko ayaṃ brahmā, kasmā ca bhagavantaṃ upasaṅkamitvā etadavocāti? Ayaṃ kassapassa bhagavato sāsane sahako nāma bhikkhu anāgāmī hutvā suddhāvāsesu uppanno, tattha naṃ ‘‘sahampati brahmā’’ti sañjānanti. So pana ‘‘ahaṃ bhagavantaṃ upasaṅkamitvā padumanirayaṃ kittessāmi, tato bhagavā bhikkhūnaṃ ārocessati. Kathānusandhikusalā bhikkhū tatthāyuppamāṇaṃ pucchissanti, bhagavā ācikkhanto ariyūpavāde ādīnavaṃ pakāsessatī’’ti iminā kāraṇena bhagavantaṃ upasaṅkamitvā etadavoca. Bhagavā tatheva akāsi, aññataropi bhikkhu pucchi. Tena ca puṭṭho ‘‘seyyathāpi bhikkhū’’tiādimāha.
有一天有名为萨汉巴提的梵天现身，世尊的弟子阿那含比库，名为萨汉巴提，住污净衣中降临，众生称之为“萨汉巴提梵天”。该梵天亲近世尊言：“我将去地狱诠说此罪状，届时世尊将教导诸比库，问答圣戒过患，以除其过患。”世尊听后应允，且有其他弟子提问，世尊以“比如比库……”等语答之。
Tattha vīsatikhārikoti māgadhakena patthena cattāro patthā kosalaraṭṭhe eko pattho hoti, tena patthena cattāro patthā āḷhakaṃ, cattāri āḷhakāni doṇaṃ, catudoṇā mānikā, catumānikā khārī, tāya khāriyā vīsatikhāriko. Tilavāhoti tilasakaṭaṃ. Abbudo nirayoti abbudo nāma koci paccekanirayo natthi, avīcimhiyeva abbudagaṇanāya paccanokāso pana ‘‘abbudo nirayo’’ti vutto. Esa nayo nirabbudādīsu.
此地有名为维萨提迦利的道路，现今以摩揭陀语称为“二十条路”；古有四条路称为“克萨拉国之四条路”；还有四条小径称为“盜贼道”；四条盗贼共有八条；四条小径被称为“玛尼迦”；这些小径中称为“维萨提迦利”者。迦罗婆的禾捆称作梯拉瓦哈；地狱名为阿布杜，被称为“无比地狱”，天界也未计数阿布杜地狱数量，称无比地狱之说即由此而出。此理理据，即从无比地狱始。
Tattha vassagaṇanāpi evaṃ veditabbā – yatheva hi sataṃ satasahassāni koṭi hoti, evaṃ sataṃ satasahassakoṭiyo pakoṭi nāma hoti, sataṃ satasahassapakoṭiyo koṭippakoṭi nāma, sataṃ satasahassakoṭippakoṭiyo nahutaṃ, sataṃ satasahassanahutāni ninnahutaṃ, sataṃ satasahassaninnahutāni ekaṃ abbudaṃ, tato vīsatiguṇaṃ nirabbudaṃ. Esa nayo sabbattha. Keci pana ‘‘tattha tattha paridevanānattenapi kammakaraṇanānattenapi imāni nāmāni laddhānī’’ti vadanti, apare ‘‘sītanarakā eva ete’’ti.
关于计年也当如此了解：正如一百、一百千、一百万阶层，其名称依次递增。一百百千称为十万千，一百百千的十万千称为亿万，一百百千的亿万称为十亿万，一百百千的十亿万称为百亿万，一百百千的百亿万称为千亿万，一百百千的千亿万合称为一不可思议量，由此向上二十倍者称为无量。这是通用的规则。然而，有些人说：“那里因忧愁而不足，因业因缘之故而不足，这些名称已有说明”；另一些人则说：“这些都是苦难之地。”
Athāparanti tadatthavisesatthadīpakaṃ gāthābandhaṃ sandhāya vuttaṃ. Pāṭhavasena vuttavīsatigāthāsu hi ettha ‘‘sataṃ sahassāna’’nti ayamekā eva gāthā vuttatthadīpikā, sesā visesatthadīpikā eva, avasāne gāthādvayameva pana mahāaṭṭhakathāyaṃ vinicchitapāṭhe natthi. Tenāvocumha ‘‘vīsatigāthāsū’’ti.
然后接着引用揭示该义的赞歌组合。以赞歌的形式于二十赞歌中提到“一百千”，这单独是一首说明其义的赞歌，其余的则是说明其特定义理的赞歌。在结尾处两首赞歌在《大注疏》中没有被采纳为选读。因此称其为“二十赞歌”。
§663
663. Tattha kuṭhārīti attacchedakaṭṭhena kuṭhārisadisā pharusavācā. Chindatīti kusalamūlasaṅkhātaṃ attano mūlaṃyeva nikantati.
第663条。所谓‘斧’，指用来砍断自己本根的斧形木柄，语气是粗恶的。‘砍断’表示斩断是善根所依的根本。
§664
664.Nindiyanti ninditabbaṃ. Taṃ vā nindati yo pasaṃsiyoti yo uttamaṭṭhena pasaṃsāraho puggalo, taṃ vā so pāpicchatādīni āropetvā garahati. Vicinātīti upacināti. Kalinti aparādhaṃ.
第664条。‘责难’者是应受责难的。‘责难’指赞美者责难，即曾受最高赞誉者被人加诸恶名而遭鄙视。‘责难’为‘加辱’，意指加以非难或犯过。
§665
665.Ayaṃ kalīti ayaṃ aparādho. Akkhesūti jūtakīḷanaakkhesu. Sabbassāpi sahāpi attanāti sabbena attano dhanenapi attanāpi saddhiṃ. Sugatesūpi suṭṭhu gatattā, sundarañca ṭhānaṃ gatattā sugatanāmakesu buddhapaccekabuddhasāvakesu. Manaṃ padosayeti yo manaṃ padūseyya. Tassāyaṃ manopadoso eva mahattaro kalīti vuttaṃ hoti.
第665条。‘此为过失’，‘jūtakīḷana’指极烈的过失。‘以自身财产同化一切’，在优秀的众生中亦同。居止美好处所的善士，名为善友者。他人若意欲破坏他心，该心受污染，称为心之污染，此污染为最大过失。
§666
666. Kasmā? Yasmā sataṃ sahassānaṃ…pe… pāpakaṃ, yasmā vassagaṇanāya ettako so kālo, yaṃ kālaṃ ariyagarahīvācaṃ manañca paṇidhāya pāpakaṃ nirayaṃ upeti, tattha paccatīti vuttaṃ hoti. Idañhi saṅkhepena padumaniraye āyuppamāṇaṃ.
第666条。为何？因为有一百千的恶果，因为计年长久。那时间依教义受承认，心中念念不忘对圣者之教示，因而堕入恶地。此称为因果对应。简言之，即莲华地狱的寿命长短。
§667
667. Idāni aparenapi nayena ‘‘ayameva mahattaro kali, yo sugatesu manaṃ padūsaye’’ti imamatthaṃ vibhāvento ‘‘abhūtavādī’’ti ādimāha. Tattha abhūtavādīti ariyūpavādavasena alikavādī. Nirayanti padumādiṃ. Pecca samā bhavantīti ito paṭigantvā nirayūpapattiyā samā bhavanti. Paratthāti paraloke.
现今又以另一种引导宣说：『此时这位堕落者实属更为严重，他败坏了善逝世尊们的心意』，就本意说明为『非真实之论者』起首如此称。此处所说“非真实论者”，以圣者之颠倒说谎者喻之。其堕入地狱，如荠菜（Paduma）等。所谓来世却得平等者，是由此反观因此而因地狱生中得平等生者。所谓他处，谓彼彼胜灭界。
§668
668. Kiñca bhiyyo – yo appaduṭṭhassāti. Tattha manopadosābhāvena appaduṭṭho, avijjāmalābhāvena suddho, pāpicchābhāvena anaṅgaṇoti veditabbo. Appaduṭṭhattā vā suddhassa, suddhattā anaṅgaṇassāti evampettha yojetabbaṃ.
另外还应知——所谓品行不纯者，是由心中烦恼引起的不纯；因无明污点而纯净；因无贪执着而无欲。所谓不纯或纯净，纯净者乃无欲之义，故此应当如此配合说明。
§669
669. Evaṃ sugatesu manopadosassa mahattarakalibhāvaṃ sādhetvā idāni vāritavatthugāthā nāma cuddasa gāthā āha. Imā kira kokālikaṃ mīyamānameva ovadantenāyasmatā mahāmoggallānena vuttā, ‘‘mahābrahmunā’’ti eke. Tāsaṃ iminā suttena saddhiṃ ekasaṅgahatthaṃ ayamuddeso ‘‘yo lobhaguṇe anuyutto’’tiādi. Tattha paṭhamagāthāya tāva ‘‘guṇo’’ti niddiṭṭhattā anekakkhattuṃ pavattattā vā lobhoyeva lobhaguṇo, taṇhāyetaṃ adhivacanaṃ. Avadaññūti avacanaññū buddhānampi ovādaṃ aggahaṇena. Maccharīti pañcavidhamacchariyena. Pesuṇiyaṃ anuyuttoti aggasāvakānaṃ bhedakāmatāya. Sesaṃ pākaṭameva. Idaṃ vuttaṃ hoti – yo, āvuso kokālika, tumhādiso anuyuttalobhataṇhāya lobhaguṇe anuyutto assaddho kadariyo avadaññū maccharī pesuṇiyaṃ anuyutto, so vacasā paribhāsati aññaṃ abhāsaneyyampi puggalaṃ. Tena taṃ vadāmi ‘‘mukhaduggā’’ti gāthāttayaṃ.
因此，善逝比库中于心烦恼生大堕落时，经由禁戒挽制，现有一篇名为《止水颂》的十三句偈诵。此乃诸大弟子摩诃摩嘎剌那曾以当时应机之劝说，及众多尊重高梵宣说合成。此教义与经文共摄，内涵即为『依附于贪欲之性』诸句。开篇宣言“性质”解释多重，屡次出现意指特指贪欲性；烦恼根本系贪欲。所谓无明者，即佛陀智慧教诲过于显彰者；“蝇”比喻五种微小烦恼。所谓执着于奸巧者，乃初级别弟子中有所分裂之意。现此明说者是：若诸君啊，当时诸弟子依附于贪欲烦恼，灭失信根，无明相随，如蝇杂扰，即以言辞毁谤他人，可称他们为“口恶者”——此十三偈即如是称之。
§670
670. Tassāyaṃ anuttānapadattho – mukhadugga mukhavisama, vibhūta vigatabhūta, alikavādi, anariya asappurisa, bhūnahu bhūtihanaka, vuḍḍhināsaka, purisanta antimapurisa, kali alakkhipurisa, avajāta buddhassa avajātaputta.
其内容所示，即谓口恶之人，口不公正，肆意无常，是虚妄谬诞者，不是圣贤者，非圣人，众生敌害者，增长灭者，恶劣之人，终极恶人，堕落不觉者，破坏佛陀与佛子者。
§671
671.Rajamākirasīti kilesarajaṃ attani pakkhipasi. Papatanti sobbhaṃ. ‘‘Papāta’’ntipi pāṭho, so evattho. ‘‘Papada’’ntipi pāṭho, mahānirayanti attho.
所谓沾染血污者，将染污心中烦恼种子。谓其沾染。此经文“papāta”为正义读，若作“papada”则应指地狱极重者义。
§672
672.Eti hatanti ettha ha-iti nipāto, tanti taṃ kusalākusalakammaṃ. Atha vā hatanti gataṃ paṭipannaṃ, upacitanti attho. Suvāmīti sāmi tassa kammassa katattā. So hi taṃ kammaṃ labhateva, nāssa taṃ nassatīti vuttaṃ hoti. Yasmā ca labhati, tasmā dukkhaṃ mando…pe… kibbisakārī.
此中“eti hatanti”之“ha”系犹杀害词语，用以指示善恶业。又或“hatanti”则为过去已灭和解之意。此处“suvaṃ”即尊称某行为之造作者。该行为必然因果相续，虽罹苦果，乃因所造之故不可毁灭。因缘果报不可灭，故苦不可除；仍为愚昧者、罪障之器具者。
§673
673. Idāni yaṃ dukkhaṃ mando passati, taṃ pakāsento ‘‘ayosaṅkusamāhataṭṭhāna’’ntiādimāha. Tattha purimaupaḍḍhagāthāya tāva attho – yaṃ taṃ ayosaṅkusamāhataṭṭhānaṃ sandhāya bhagavatā ‘‘tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karontī’’ti (ma. ni. 3.250; a. ni. 3.36) vuttaṃ, taṃ upeti, evaṃ upento ca tattheva ādittāya lohapathaviyā nipajjāpetvā nirayapālehi pañcasu ṭhānesu ākoṭiyamānaṃ tattaṃ khilasaṅkhātaṃ tiṇhadhāramayasūlamupeti, yaṃ sandhāya bhagavatā vuttaṃ ‘‘tattaṃ ayokhilaṃ hatthe gamentī’’tiādi. Tato parā upaḍḍhagāthā anekāni vassasahassāni tattha paccitvā pakkāvasesānubhavanatthaṃ anupubbena khārodakanadītīraṃ gatassa yaṃ taṃ ‘‘tattaṃ ayoguḷaṃ mukhe pakkhipanti, tattaṃ tambalohaṃ mukhe āsiñcantī’’ti vuttaṃ, taṃ sandhāya vuttaṃ. Tattha ayoti lohaṃ. Guḷasannibhanti beluvasaṇṭhānaṃ. Ayogahaṇena cettha tambalohaṃ, itarena ayoguḷaṃ veditabbaṃ. Patirūpanti katakammānurūpaṃ.
673. 如今，若有人体察世间痛苦而心顿懈怠，随即有人为他揭示此痛苦为“铁制锁链紧握之处”等诸教义。此处援引前文上座断句经韵，意在说明——对于此铁制锁链紧握之处，世尊曾言：“诸比库，当知，地狱守护者因五种捆绑而作苦因。”（中部经3.250；增支部3.36）因亲证此义，遂入此境，受铁地熔化火炭炙烤，受地狱守护者惩罚于五处，遭受由鞭打、锐铁刺穿等诸苦，如世尊所说“其处如铁锈尽腐败”之意。之后诸多续韵经文，经过千余年流传，依次描述染火烈炭由地狱犯者口中吐出铜渣、铜铁以示罪，铜铁迸发状似砂糖颗粒。因称“铁”为“锁链”，此处铜铁则似糖粒，以此类比并分辨铜铁性质。其形状视行刑之器具而异。
§674
674. Tato parāsu gāthāsu na hi vaggūti ‘‘gaṇhatha, paharathā’’tiādīni vadantā nirayapālā madhuravācaṃ na vadanti. Nābhijavantīti na sumukhabhāvena abhimukhā javanti, na sumukhā upasaṅkamanti, anayabyasanamāvahantā eva upasaṅkamantīti vuttaṃ hoti. Na tāṇamupentīti tāṇaṃ leṇaṃ paṭisaraṇaṃ hutvā na upagacchanti, gaṇhantā hanantā eva upentīti vuttaṃ hoti. Aṅgāre santhate sayantīti aṅgārapabbataṃ āropitā samānā anekāni vassasahassāni santhate aṅgāre senti. Ginisampajjalitanti samantato jalitaṃ sabbadisāsu ca sampajjalitaṃ aggiṃ. Pavisantīti mahāniraye pakkhittā samānā ogāhanti. Mahānirayo nāma yo so ‘‘catukkaṇṇo’’ti (a. ni. 3.36) vutto, naṃ yojanasate ṭhatvā passataṃ akkhīni bhijjanti.
674. 后续经韵云，不同于族长吆喝“拿住、殴打”言语，地狱守护者虽严厉，却不发甜言蜜语。因其不明对象，故不以温和口吻近前，不亲近，反而带来痛苦无间，故说不接近温和言语。并且，非护身之地，未为避难之所，故不前往，唯留守打击，故言不接近而专攻伤害。长年卧于炽热炽火之山，形如火山，燃烧四方，遍布火光。入此者悉被投入地狱巨坑，“四耳狱”名其一，守护众于耸立广阔之地，睁大双眼，屡次刺穿眼球。
§675
675.Jālena ca onahiyānāti ayojālena paliveṭhetvā migaluddakā migaṃ viya hananti. Idaṃ devadūte avuttakammakāraṇaṃ. Andhaṃva timisamāyantīti andhakaraṇena andhameva bahalandhakārattā ‘‘timisa’’nti saññitaṃ dhūmaroruvaṃ nāma narakaṃ gacchanti. Tatra kira nesaṃ kharadhūmaṃ ghāyitvā akkhīni bhijjanti, tena ‘‘andhaṃvā’’ti vuttaṃ. Taṃ vitatañhi yathā mahikāyoti tañca andhatimisaṃ mahikāyo viya vitataṃ hotīti attho. ‘‘Vitthata’’ntipi pāṭho. Idampi devadūte avuttakammakāraṇameva.
675. 用网与捕兽夹捕捉猎物，如同猛兽捕杀鹿群。此是由天神派遣使者执行苦刑之因。谓如盲者陷入黑暗，称云烟为“暗”。罪人熏黑眼盲，因而谓之瞎。此谓其罪恶如大地一般，广布无光，宛若大地广袤的昏暗之象。原文“展开”亦可释为“铺展”。此亦天使使者执行刑罚之业因。
§676
676.Atha lohamayanti ayaṃ pana lohakumbhī pathavipariyantikā catunahutādhikāni dveyojanasatasahassāni gambhīrā samatittikā tatralohapūrā hoti. Paccanti hi tāsu cirarattanti tāsu kumbhīsu dīgharattaṃ paccanti. Agginisamāsūti aggisamāsu . Samuppilavāteti samuppilavantā , sakimpi uddhaṃ sakimpi adho gacchamānā pheṇuddehakaṃ paccantīti vuttaṃ hoti. Devadūte vuttanayeneva taṃ veditabbaṃ.
676. 此铁制容器是由铁构成，其形状颠倒，宽大深厚，容纳众多，几达数千万由迦倶吒为单位计量，广阔深阔，满载铁液。其表面经年累月不断翻滚，发出泡沫，时而上浮，时而下沉，是沸腾之状。此亦天神使者所述之苦刑之正义报应，应从此处体认之。
§677
677.Pubbalohitamisseti pubbalohitamissāya lohakumbhiyā. Tattha kinti tattha. Yaṃ yaṃ disakanti disaṃ vidisaṃ. Adhisetīti gacchati. ‘‘Abhisetī’’tipi pāṭho, tattha yaṃ yaṃ disaṃ allīyati apassayatīti attho. Kilissatīti bādhīyati. ‘‘Kilijjatī’’tipi pāṭho, pūti hotīti attho. Samphusamānoti tena pubbalohitena phuṭṭho samāno. Idampi devadūte avuttakammakāraṇaṃ.
677. 前述“铁红液”乃铁制容器中赤热铁液，意指流动之铁液，流入各处。词意为环视流动，另有“流动”、染色之意。涵盖痛苦受损、烧融之象，即铁液沸腾流溢。此亦天神使者所传述的苦刑之因果。
§678
678.Puḷavāvasatheti puḷavānaṃ āvāse. Ayampi lohakumbhīyeva devadūte ‘‘gūthanirayo’’ti vuttā, tattha patitassa sūcimukhapāṇā chaviādīni chinditvā aṭṭhimiñjaṃ khādanti. Gantuṃ na hi tīramapatthīti apagantuṃ na hi tīraṃ atthi. ‘‘Tīravamatthī’’tipi pāṭho, soyevattho. Tīrameva ettha ‘‘tīrava’’nti vuttaṃ. Sabbasamā hi samantakapallāti yasmā tassā kumbhiyā uparibhāgepi nikujjitattā sabbattha samā samantato kaṭāhā, tasmā apagantuṃ tīraṃ natthīti vuttaṃ hoti.
678. “Puḷavāvasatha”为牢狱之意，此同样为铁制容器中的“火狱”。据说，罪人跌落牢狱，双手如持针尖刀刃，遭受撕裂，痛苦难逃。因无可逃避之岸，无岸可及，故称“无法到岸”。此岸是牢狱周围的边界，铁制牢狱四面皆刺，因其之外壁四面诸刺大致齐平兼锐利，故无出逃之路，故称无可抵岸。
§679
679.Asipattavanaṃ devadūte vuttanayameva. Tañhi dūrato ramaṇīyaṃ ambavanaṃ viya dissati, athettha lobhena nerayikā pavisanti, tato nesaṃ vāteritāni pattāni patitvā aṅgapaccaṅgāni chindanti. Tenāha – ‘‘taṃ pavisanti samucchidagattā’’ti. Taṃ pavisanti tato suṭṭhu chinnagattā hontīti. Jivhaṃ baḷisena gahetvā ārajayārajayā vihanantīti tattha asipattavane vegena dhāvitvā patitānaṃ musāvādīnaṃ nerayikānaṃ nirayapālā jivhaṃ baḷisena nikkaḍḍhitvā yathā manussā allacammaṃ bhūmiyaṃ pattharitvā khilehi ākoṭenti, evaṃ ākoṭetvā pharasūhi phāletvā phāletvā ekamekaṃ koṭiṃ chindetvā vihananti, chinnachinnā koṭi punappunaṃ samuṭṭhāti. ‘‘Āracayāracayā’’tipi pāṭho, āviñchitvā āviñchitvāti attho. Etampi devadūte avuttakammakāraṇaṃ.
679. 关于铁棒林中天人使者的说法，当中有云：“远处出现像美丽的水池一般，如此处因贪欲而堕入地狱的众生”，这些地狱众魔便进入其中，于是那些魔鬼便断掉他们的四肢。由此谓之“他们因拘束而进入”。这表明他们进入后四肢确实被断裂。天使用强硬的舌头将他们上下搅动，其状如同在铁棒林中迅速奔跑，将谤语地狱魔的舌头用力拔出，如同人类被吸引而被绊倒于地，然后用铁棒将地面践踏瓦解，以杂乱的话语刺破、割碎、撕裂他们。就这样割裂，割去又继续聚合。所谓“争斗撕杀”，这里“撕杀”彰显搏斗、扯拉之意。这亦是天人使者未曾怠慢而立即作业的缘故。
§680
680.Vetaraṇinti devadūte ‘‘mahatī khārodakā nadī’’ti (ma. ni. 3.269) vuttanadiṃ. Sā kira gaṅgā viya udakabharitā dissati. Athettha nhāyissāma pivissāmāti nerayikā patanti. Tiṇhadhārakhuradhāranti tiṇhadhāraṃ khuradhāraṃ, tikkhadhārakhuradhāravatinti vuttaṃ hoti. Tassā kira nadiyā uddhamadho ubhayatīresu ca tiṇhadhārā khurā paṭipāṭiyā ṭhapitā viya tiṭṭhanti, tena sā ‘‘tiṇhadhārā khuradhārā’’ti vuccati. Taṃ tiṇhadhārakhuradhāraṃ udakāsāya upenti allīyantīti attho. Evaṃ upentā ca pāpakammena coditā tattha mandā papatanti bālāti attho.
680. “铁棒”即天人使者所称的“巨大激流之河”（章节引自《中部》3.269）中的河流。此河如恒河般充满水量。地狱魔想借此处洗浴饮水。所谓“草丛如刀刃”，即草丛尖锐坚硬，又如锐利刀锋，故称为“尖锐如刀的草丛”。据说这河流两岸上下各有诸如尖锐草丛似刀刃递次排列，此因故称此河为“刀刃草丛”。这些锐利锋利如刀刃的草刺入水中，魔因罪恶作业而受促使，愚痴堕落于此，意即魔类在此河中被锐利草刺入，跌落沉沦。
§681
681.Sāmā sabalāti etaṃ parato ‘‘soṇā’’ti iminā yojetabbaṃ. Sāmavaṇṇā kammāsavaṇṇā ca soṇā khādantīti vuttaṃ hoti . Kākolagaṇāti kaṇhakākagaṇā. Paṭigiddhāti suṭṭhu sañjātagedhā hutvā, ‘‘mahāgijjhā’’ti eke. Kulalāti kulalapakkhino, ‘‘senānametaṃ nāma’’nti eke. Vāyasāti akaṇhakākā. Idampi devadūte avuttakammakāraṇaṃ. Tattha vuttānipi pana kānici idha na vuttāni, tāni etesaṃ purimapacchimabhāgattā vuttāneva hontīti veditabbāni.
681. “沙玛”与“沙巴”二词，从他处说成是“索那”，即应和此处。沙玛意指颜色，沙巴亦指业色，这二者虽被称为索那，亦有食用的别义。又“鸦群”即黑乌鸦群。取获则是被正当捕捉造作之意，有者称作“大鵰”。“Kulala”即陶工，亦有称作“军队”的含义。“Vāyasa”为无口乌鸦。这些也是天人使者未曾懈怠忙碌之所以。所引经文中尚有其他未提及部分，当观察其前后段落即可洞悉。
§682
682. Idāni sabbamevetaṃ narakavuttiṃ dassetvā ovadanto ‘‘kicchā vatāya’’nti gāthamāha. Tassattho – kicchā vata ayaṃ idha narake nānappakārakammakaraṇabhedā vutti, yaṃ jano phusati kibbisakārī. Tasmā idha jīvitasese jīvitasantatiyā vijjamānāya idha loke ṭhitoyeva samāno saraṇagamanādikusaladhammānuṭṭhānena kiccakaro naro siyā bhaveyya. Kiccakaro bhavantopi ca sātaccakāritāvaseneva bhaveyya, na pamajje muhuttampi na pamādamāpajjeyyāti ayamettha samuccayavaṇṇanā. Yasmā pana vuttāvasesāni padāni pubbe vuttanayattā uttānatthattā ca suviññeyyāneva, tasmā anupadavaṇṇanā na katāti.
682. 现在诸多地狱现报之相尽显，劝诫众生“实在痛苦！”其意在于，因地狱处业种种果报之苦痛，众生触此与火烤相似的苦难，实为深重。故在此末段说：“痛苦，的确如此”，是说明此处因前所说业种不同而致苦因之变化，及众生所感之痛苦。故于世间生活，对寿命之继承，应当善修出离反复的善法，作业者当不放逸，即使片刻也不疏忽。这是总括说明。前文有许多句子义理明晰，故此不做逐一补注。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya kokālikasuttavaṇṇanā niṭṭhitā. · 《经集注》中《拘迦利咖经》的解释终了。
11. Nālakasuttavaṇṇanā十一、《纳拉咖经》的解释
§685
685.Ānandajāteti nālakasuttaṃ. Kā uppatti? Padumuttarassa kira bhagavato sāvakaṃ moneyyapaṭipadaṃ paṭipannaṃ disvā tathattaṃ abhikaṅkhamāno tato pabhuti kappasatasahassaṃ pāramiyo pūretvā asitassa isino bhāgineyyo nālako nāma tāpaso bhagavantaṃ dhammacakkappavattitadivasato sattame divase ‘‘aññātameta’’ntiādīhi dvīhi gāthāhi moneyyapaṭipadaṃ pucchi. Tassa bhagavā ‘‘moneyyaṃ te upaññissa’’ntiādinā nayena taṃ byākāsi. Parinibbute pana bhagavati saṅgītiṃ karontenāyasmatā mahākassapena āyasmā ānando tameva moneyyapaṭipadaṃ puṭṭho yena yadā ca samādapito nālako bhagavantaṃ pucchi . Taṃ sabbaṃ pākaṭaṃ katvā dassetukāmo ‘‘ānandajāte’’tiādikā vīsati vatthugāthāyo vatvā abhāsi. Taṃ sabbampi ‘‘nālakasutta’’nti vuccati.
685.“阿难出生”指的是《Nāla Sutta》。其起因是：据说有一位名为布陀弟子——那罗迦苦修者，观佛陀的静坐禅修之法，生生世世欲求真实正法的圆满，于是经过千万劫积累布施波罗蜜多，在佛陀转法轮日第七日，其亲族中的那罗迦苦行者就以两首偈问询禅修之要。佛陀则用引导语作答。后来佛陀涅槃后，尊者大咖萨巴于集会上问阿难即那罗迦苦行者禅修之法，彼以详尽清楚的偈句将所闻内容全部说明，故称“阿难经”。
Tattha ānandajāteti samiddhijāte vuddhippatte. Patīteti tuṭṭhe. Atha vā ānandajāteti pamudite. Patīteti somanassajāte. Sucivasaneti akiliṭṭhavasane. Devānañhi kapparukkhanibbattāni vasanāni rajaṃ vā malaṃ vā na gaṇhanti. Dussaṃ gahetvāti idha dussasadisattā ‘‘dussa’’nti laddhavohāraṃ dibbavatthaṃ ukkhipitvā. Asito isīti kaṇhasarīravaṇṇattā evaṃladdhanāmo isi. Divāvihāreti divāvihāraṭṭhāne. Sesaṃ padato uttānameva.
此中“阿难出生”是指燥热季节出生，“增长”是代表安稳丰足。“堕落”所指满足欢喜状态。或“阿难出生”亦意欢欣之境。“舒适服饰”即洁净整齐的衣服。诸天戴草木花环的饰品，不会沾染尘埃污垢。“沾染污垢”，此处指被污秽者。在此因堕落者受名曰“黑衣施主”，即身形黑色，称此名。“昼日闲游”，昼间活动的地方。“剩余香气”则为残余香味散布远方。
Sambandhato pana – ayaṃ kira suddhodanassa pitu sīhahanurañño purohito suddhodanassapi anabhisittakāle sippācariyo hutvā abhisittakāle purohitoyeva ahosi. Tassa sāyaṃ pātaṃ rājupaṭṭhānaṃ āgatassa rājā daharakāle viya nipaccakāraṃ akatvā añjalikammamattameva karoti. Dhammatā kiresā pattābhisekānaṃ sakyarājūnaṃ. Purohito tena nibbijjitvā ‘‘pabbajjāmahaṃ mahārājā’’ti āha. Rājā tassa nicchayaṃ ñatvā ‘‘tena hi, ācariya, mameva uyyāne vasitabbaṃ, yathā te ahaṃ abhiṇhaṃ passeyya’’nti yāci. So ‘‘evaṃ hotū’’ti paṭissuṇitvā tāpasapabbajjaṃ pabbajitvā raññā upaṭṭhahiyamāno uyyāneyeva vasanto kasiṇaparikammaṃ katvā aṭṭha samāpattiyo pañcābhiññāyo ca nibbattesi. So tato pabhuti rājakule bhattakiccaṃ katvā himavantacātumahārājikabhavanādīnaṃ aññataraṃ gantvā divāvihāraṃ karoti. Athekadivasaṃ tāvatiṃsabhavanaṃ gantvā ratanavimānaṃ pavisitvā dibbaratanapallaṅke nisinno samādhisukhaṃ anubhavitvā sāyanhasamayaṃ vuṭṭhāya vimānadvāre ṭhatvā ito cito ca vilokento saṭṭhiyojanāya mahāvīthiyā celukkhepaṃ katvā bodhisattaguṇapasaṃsitāni thutivacanāni vatvā kīḷante sakkappamukhe deve addasa. Tenāha āyasmā ānando – ‘‘ānandajāte…pe… divāvihāre’’ti.
从关系来说，此人确为苏陀难那国王之父的狮牙国王的宫廷祭司。苏陀难那未被立为王时，他作为祭司，苏陀难那被立为王时，他也仍然是宫廷祭司。那日傍晚，国王前来，祭司未像小孩般跪拜，仅作双手合十礼表示恭敬。依教法，此为萨迦国王加冕典礼时的祭司。祭司羞愧于此，便说：“我愿出家，伟大的国王啊。”国王确定此事后说：“那么，师父啊，你就该住在我的花园内，好让我时时得见。”祭司应诺后，即按苦修者的出家仪轨出家，住于王后的花园中，修习十支禅定，成就第五识灵通等五种神通。往后，他常为皇室服务，游历喜马拉雅四大国王府邸，或白天游行。某日他赴忉利天宫，进入宝殿，坐于天宝床上体验禅悦。日暮起身，立于宝殿门口，来回张望，沿着宽达六十由旬的大道缓步而行，赞扬得道者的功德，戏谑天帝萨咖。此时具寿尊者阿难在场，说道：“阿难子……在忉利天宫……”
§686
686. Tato so evaṃ disvāna deve…pe… kiṃ paṭicca. Tattha udaggeti abbhunnatakāye. Cittiṃ karitvānāti ādaraṃ katvā. Kalyarūpoti tuṭṭharūpo. Sesaṃ uttānatthameva.
686. 于是他目睹此景时……因缘何故？于是他鼓起精神，起身。表示恭敬。仪表端庄，面容安详。剩余的只是向上升起。
§687
687. Idāni ‘‘yadāpi āsī’’tiādigāthā uttānasambandhā eva. Padattho pana paṭhamagāthāya tāva saṅgamoti saṅgāmo. Jayo surānanti devānaṃ jayo.
687. 此时“虽然有酸楚”之类的偈颂正是上升相关的偈文。词义令初次偈文中的『saṅgama』有会合、聚集之意。Surā意指诸天的胜利。
Tassāvibhāvatthaṃ ayamanupubbikathā veditabbā – sakko kira magadharaṭṭhe macalagāmavāsī tettiṃsamanussaseṭṭho magho nāma māṇavo hutvā satta vattapadāni pūretvā tāvatiṃsabhavane nibbatti saddhiṃ parisāya. Tato pubbadevā ‘‘āgantukadevaputtā āgatā, sakkāraṃ nesaṃ karissāmā’’ti vatvā dibbapadumāni upanāmesuṃ, upaḍḍharajjena ca nimantesuṃ. Sakko upaḍḍharajjena asantuṭṭho sakaparisaṃ saññāpetvā ekadivasaṃ surāmadamatte te pāde gahetvā sinerupabbatapāde khipi. Tesaṃ sinerussa heṭṭhimatale dasasahassayojanaṃ asurabhavanaṃ nibbatti pāricchattakapaṭicchannabhūtāya citrapāṭaliyā upasobhitaṃ. Tato te satiṃ paṭilabhitvā tāvatiṃsabhavanaṃ apassantā ‘‘aho re naṭṭhā mayaṃ pānamadadosena, na dāni mayaṃ suraṃ pivimhā, asuraṃ pivimhā, na dānimhā surā, asurā dāni jātamhā’’ti. Tato pabhuti ‘‘asurā’’icceva uppannasamaññā hutvā ‘‘handa dāni devehi saddhiṃ saṅgāmemā’’ti sineruṃ parito ārohiṃsu. Tato sakko asure yuddhena abbhuggantvā punapi samudde pakkhipitvā catūsu dvāresu attanā sadisaṃ indapaṭimaṃ māpetvā ṭhapesi. Tato asurā ‘‘appamatto vatāyaṃ sakko niccaṃ rakkhanto tiṭṭhatī’’ti cintetvā punadeva nagaraṃ agamiṃsu. Tato devā attano jayaṃ ghosentā mahāvīthiyaṃ celukkhepaṃ karontā nakkhattaṃ kīḷiṃsu. Atha asito atītānāgate cattālīsakappe anussarituṃ samatthatāya ‘‘kiṃ nu kho imehi pubbepi evaṃ kīḷitapubba’’nti āvajjento taṃ devāsurasaṅgāme devavijayaṃ disvā āha –
接下来应当了解该故事的无漏洞本义——据说天帝萨咖在摩揭陀国居于不动村，是三十世中的首领，他名叫摩诃，是个修满七轮法的修行童子，随同众天升入忉利天宫。前辈天神们说：“来客神子已到，我们当予以接待。”于是他们送上天莲，迎接并安置他坐下。但萨咖对迎接的灵天不满，警告众天后，某日因喝醉酒，踩着狮头山之足跡跌倒。那跌倒之地下方十万由旬之遥，出现魔族宛如宫殿，以彩花曼陀罗装饰。天神们察觉此状，回望忉利天宫感叹道：“啊，我们因饮酒而失措，不再喝天酒，今后改饮魔酒，不再饮天酒，魔族当为我等起。”于是便有了“魔族”之疑似显现，并称“如今该与诸神一同会合了”，环绕狮头升上。萨咖则与魔族交战，海中掷下他去，跨四大门户，设立等同自己身形的印章。魔族思虑称：“萨咖常守护我们，专注防御。”随后又回到城池。天神们称赞自己胜利，沿大道行进，游戏星辰。然后为了回顾过去和未来四十三劫，天神们问：“我们以前是否也曾如此嬉戏？”觉察此事的天神，见证了神魔之战的胜利，说道——
‘‘Yadāpi āsī asurehi saṅgamo,
“虽然与魔族有战斗之时，
Jayo surānaṃ asurā parājitā;
诸神获胜，魔族被击败；
Tadāpi netādiso lomahaṃsano’’ti.
当时并没有像这样的起鸡皮疙瘩的感觉。
Tasmimpi kāle etādiso lomahaṃsano pamodo na āsi. Kimabbhutaṃ daṭṭhu marū pamoditāti ajja pana kiṃ abbhutaṃ disvā evaṃ devā pamuditāti.
当时并无这种起鸡皮疙瘩的欢喜。有什么奇特，为何见到魔王欢喜呢？如今既然这样见到，天人便欢喜。
§688
688. Dutiyagāthāya seḷentīti mukhena usseḷanasaddaṃ muñcanti. Gāyanti nānāvidhāni gītāni, vādayanti aṭṭhasaṭṭhi tūriyasahassāni, phoṭentīti apphoṭenti. Pucchāmi vohanti attanā āvajjetvā ñātuṃ samatthopi tesaṃ vacanaṃ sotukāmatāya pucchati. Merumuddhavāsineti sinerumuddhani vasante. Sinerussa hi heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ, majjhimatale dvisahassaparittadīpaparivārā cattāro mahādīpā, uparimatale dasayojanasahassaṃ tāvatiṃsabhavanaṃ. Tasmā devā ‘‘merumuddhavāsino’’ti vuccanti. Mārisāti deve āmanteti, nidukkhā nirābādhāti vuttaṃ hoti.
688. 关于第二首歌，称为“声声震耳”。众多天人用口中发出震动的声音，唱各种各样的歌，弹奏八十六万四千种乐器。所说的“爆破”即少量爆响。众人询问在座者发出声音是否能招来亲属，缘于渴望听闻他们的话。被称为“住于雪山中央”，住于迦楼罗山中的中部。迦楼罗山下部有十由旬的阿修罗界，中部环绕两千里的群岛有四个大陆，上部有十由旬的忉利天宫。因此天人称为“住于雪山中央”。魔王则表示欢迎，并说当然无恙。
§689
689. Athassa tamatthaṃ ārocentehi devehi vuttāya tatiyagāthāya bodhisattoti bujjhanakasatto, sammāsambodhiṃ gantuṃ araho satto ratanavaroti vararatanabhūto. Tenamha tuṭṭhāti tena kāraṇena mayaṃ tuṭṭhā. So hi buddhattaṃ patvā tathā dhammaṃ desessati, yathā mayañca aññe ca devagaṇā sekkhāsekkhabhūmiṃ pāpuṇissāma. Manussāpissa dhammaṃ sutvā ye na sakkhissanti parinibbātuṃ, te dānādīni katvā devaloke paripūressantīti ayaṃ kira nesaṃ adhippāyo. Tattha ‘‘tuṭṭhā kalyarūpā’’ti kiñcāpi idaṃ padadvayaṃ atthato abhinnaṃ, tathāpi ‘‘kimabbhutaṃ daṭṭhu marū pamoditā, kiṃ devasaṅgho atiriva kalyarūpo’’ti imassa pañhadvayassa vissajjanatthaṃ vuttanti veditabbaṃ.
689. 当说到此意，神祇们诵第三首歌称为“菩萨”，谓为觉悟之众，为正觉者，具足成就无上宝，故我们欢喜。因为如是，得道之后必当如佛陀宣说法义，我们及众天亦能登上学士及弟子果地。有人闻佛法若不能成就涅槃，以布施等行，必将在天界享福，这即为其主宰。此中“欢喜美妙”二词本是同义，但为解答“何其奇妙见魔王欢喜？何等天众极为美妙？”此一疑问而说，当明此义。
§690
690. Idāni yena adhippāyena bodhisatte jāte tuṭṭhā ahesuṃ, taṃ āvikarontehi vuttāya catutthagāthāya sattaggahaṇena devamanussaggahaṇaṃ, pajāgahaṇena sesagatiggahaṇaṃ. Evaṃ dvīhi padehi pañcasupi gatīsu seṭṭhabhāvaṃ dasseti. Tiracchānāpi hi sīhādayo asantāsādiguṇayuttā, tepi ayameva atiseti. Tasmā ‘‘pajānamuttamo’’ti vutto. Devamanussesu pana ye attahitāya paṭipannādayo cattāro puggalā, tesu ubhayahitapaṭipanno aggapuggalo ayaṃ, naresu ca usabhasadisattā narāsabho. Tenassa thutiṃ bhaṇantā idampi padadvayamāhaṃsu.
690. 如今因有此主宰降生为菩萨而欢喜，众天人随之宣说，称为第四首歌，称扬天人与人之具足七宝、顺次护持、广大庄严等。以这两句诗在五段中展现出最佳境界。即便是猛狮等野兽，虽带有不安和恶习，也至此极致。故称为“世间之冠”。在人间能为众生利益而修行者，有四种人，在其中行双利者为第一，乃人中猛犸猛士。赞叹之人即以此二句诗赞美。
§691
691. Pañcamagāthāya taṃ saddanti taṃ devehi vuttavacanasaddaṃ. Avasarīti otari. Tada bhavananti tadā bhavanaṃ.
691. 第五首歌，众天响应此赞语称其音声美妙。所谓“机会”即得逞之时。彼时则称为“住处”，即为那时之住处。
§692
692. Chaṭṭhagāthāya tatoti asitassa vacanato anantaraṃ. Ukkāmukhevāti ukkāmukhe eva, mūsāmukheti vuttaṃ hoti. Sukusalasampahaṭṭhanti sukusalena suvaṇṇakārena saṅghaṭṭitaṃ, saṅghaṭṭentena tāpitanti adhippāyo. Daddallamānanti vijjotamānaṃ. Asitavhayassāti asitanāmassa dutiyena nāmena kaṇhadevilassa isino.
第六百九十二偈说，接续之前关于阿嗢陀的言说。“Ukkāmukhe”者，谓仅在入口处；“mūsāmukhe”者，谓虚妄之口，如是所说。所谓「恭敬聚合」，乃是用善巧美好的手段使众生集结成团，依凭这团结施行教化，是上位者的权势。"Daddallamānanti"，谓其光明闪耀，明达广大。"Asitavhayassa"，是阿嗢陀之称，或第二称号是黑魔王之意。
§693
693. Sattamagāthāya tārāsabhaṃ vāti tārānaṃ usabhasadisaṃ, candanti adhippāyo. Visuddhanti abbhādiupakkilesarahitaṃ. Saradarivāti sarade iva. Ānandajātoti savanamatteneva uppannāya pītiyā pītijāto. Alattha pītinti disvā punapi pītiṃ labhi.
第六百九十三偈说：“tārāsabhaṃ”者，如旅读取夜空中的星群，乃众星之类。“candanti”者，谓上位者光明洁净，如无染污之盛月。"Saradarivāti"以信誉盛传如玉之义。"Ānandajātoti"，谓由纯净欢喜而自然生起的喜悦。见彼「勿失喜乐」，而再得乐趣。
§694
694. Tato paraṃ bodhisattassa devehi sadā payujjamānasakkāradīpanatthaṃ vuttaaṭṭhamagāthāya anekasākhanti anekasalākaṃ. Sahassamaṇḍalanti rattasuvaṇṇamayasahassamaṇḍalayuttaṃ. Chattanti dibbasetacchattaṃ. Vītipatantīti sarīraṃ bījamānā patanuppatanaṃ karonti.
第六百九十四偈说，继之以菩萨与天众常来礼敬，为激励光明之意，于第八偈作多枝多杈多头之赞。"Sahassamaṇḍalanti"指红金为饰的千轮宝座配合。"Chattanti"，谓天伞般遮盖。"Vītipatantīti"，谓身躯如种子般落下又再起。
§695
695. Navamagāthāya jaṭīti jaṭilo. Kaṇhasirivhayoti kaṇhasaddena ca sirisaddena ca avhayamāno. Taṃ kira ‘‘sirikaṇho’’tipi avhayanti āmantenti, ālapantīti vuttaṃ hoti. Paṇḍukambaleti rattakambale. Adhikārato cettha ‘‘kumāra’’nti vattabbaṃ, pāṭhaseso vā kātabbo. Purimagāthāya ca ahatthapāsagataṃ sandhāya ‘‘disvā’’ti vuttaṃ. Idha pana hatthapāsagataṃ paṭiggahaṇatthaṃ upanītaṃ, tasmā puna vacanaṃ ‘‘disvā’’ti. Purimaṃ vā dassanapītilābhāpekkhaṃ gāthāvasāne ‘‘vipulamalattha pīti’’nti vacanato, idaṃ paṭiggahāpekkhaṃ avasāne ‘‘sumano paṭiggahe’’ti vacanato. Purimañca kumārasambandhameva, idaṃ setacchattasambandhampi. Disvāti satasahassagghanake gandhārarattakambale suvaṇṇanikkhaṃ viya kumāraṃ ‘‘chattaṃ marū’’ti ettha vuttappakāraṃ setacchattaṃ dhāriyantaṃ muddhani disvā. Keci pana ‘‘idaṃ mānusakaṃ chattaṃ sandhāya vutta’’nti bhaṇanti. Yatheva hi devā, evaṃ manussāpi chattacāmaramorahatthatālavaṇṭavāḷabījanihatthā mahāpurisaṃ upagacchantīti. Evaṃ santepi na tassa vacanena kocipi atisayo atthi, tasmā yathāvuttameva sundaraṃ. Paṭiggaheti ubhohi hatthehi paṭiggahesi. Isiṃ kira vandāpetuṃ kumāraṃ upanesuṃ. Athassa pādā parivattitvā isissa matthake patiṭṭhahiṃsu. So tampi acchariyaṃ disvā udaggacitto sumano paṭiggahesi.
第六百九十五偈说：“jaṭīti”谓有发辫；“Kaṇhasirivhayoti”谓发出黑色与宝石光泽的声音。据说此被称为“sirikaṇho”，谓奉请召唤，此谓“ālapantīti”即交谈。"Paṇḍukambaleti"，是红色披风。主流亦当称作“kumāra”，此为经文学习者或演习之义。前偈云“ahattapāsagataṃ sandhāya ‘disvā’”，此处“disvā”意为见观。此手披风为迎请所用，故再次以“disvā”言。此前由于欲见喜悦，偈末云“vipulamalattha pīti”，是为迎请之盼；收尾处云“sumano paṭiggahe”，此亦为迎请。此二偈皆与少年相联，其亦属光伞装饰。以“disvā”者，谓千千宝红披风似宝光罩少年“chattaṃ marū”处所。部分言此乃人伞。正如天众，亦如人众，皆以伞盖或扇盖呈现顶礼敬意。此中没有任何过于夸张，依教法淳美恰当。双手合十以礼敬，少年将手放于上座头部。上座亦转足使其站立。彼见奇异，喜心欢悦复以手合十迎请。
§696
696. Dasamagāthāyaṃ jigīsakoti jigīsanto magganto pariyesanto, upaparikkhantoti vuttaṃ hoti. Lakkhaṇamantapāragūti lakkhaṇānaṃ vedānañca pāraṃ gato. Anuttarāyanti anuttaro ayaṃ. So kira attano abhimukhāgatesu mahāsattassa pādatalesu cakkāni disvā tadanusārena sesalakkhaṇāni jigīsanto sabbaṃ lakkhaṇasampattiṃ disvā ‘‘addhāyaṃ buddho bhavissatī’’ti ñatvā evamāha.
第六百九十六偈言：“jigīsakoti”者，谓强求者、追求者，即埋首探求真理者。"upaparikkhantoti"谓已穿越顶点。"Lakkhaṇamantapāragūti"，谓越过特征与识别之领地。谓此者无上极致。彼见自身极深爱恋的巨大身躯足部，观察并领悟余存表征，称赞道“此佛将成就”。故此如是言。
§697
697. Ekādasāyaṃ athattano gamananti paṭisandhivasena arūpagamanaṃ. Akalyarūpo gaḷayati assukānīti taṃ attano arūpūpapattiṃ anussaritvā ‘‘na dānāhaṃ assa dhammadesanaṃ sotuṃ lacchāmī’’ti atuṭṭharūpo balavasokābhibhavena domanassajāto hutvā assūni pāteti gaḷayati. ‘‘Garayatī’’tipi pāṭho. Yadi panesa rūpabhave cittaṃ nameyya, kiṃ tattha na uppajjeyya, yenevaṃ rodatīti? Na na uppajjeyya, akusalatāya panetaṃ vidhiṃ na jānāti. Evaṃ santepi domanassuppattiyevassa ayuttā samāpattilābhena vikkhambhitattāti ce? Na, vikkhambhitattā eva. Maggabhāvanāya samucchinnā hi kilesā na uppajjanti, samāpattilābhīnaṃ pana balavapaccayena uppajjanti. Uppanne kilese parihīnajjhānattā kutassa arūpagamananti ce? Appakasirena punādhigamato. Samāpattilābhino hi uppanne kilese balavavītikkamaṃ anāpajjantā vūpasantamatteyeva kilesavege puna taṃ visesaṃ appakasirenevādhigacchanti, ‘‘parihīnavisesā ime’’tipi duviññeyyā honti, tādiso ca eso. No ce kumāre bhavissati antarāyoti na bhavissati nu kho imasmiṃ kumāre antarāyo.
第六百九十七偈言：“athattano gamananti”谓复返过程，即非色界往返。因色界苦恼，故内心念想“我不得听闻佛法”，生起痛苦与悲伤，泪流不止，发出哀哭。“garayatī”谓哭泣。如果对色界生起了心，论者问为何不产生色界之心？答曰不会产生，因不知其恶法之原则。即便如此，出离之悲伤仍非因获得终极成就而消除，而是仅由心迷乱所致。内心烦恼已断灭时烦恼不复生。于已获得终极成就者，由强因缘而有烦恼生出。分别若问断灭之烦恼从何生起？曰由小因缘复得。已断灭烦恼以强大缘故不从生，然极微小因缘又使烦恼呈微显现，称为“已断灭特别烦恼”，此属难辨类。此类情形如是。问此少年有障碍成佛否？无有障碍，故此少年无障碍成佛。
§698
698. Dvādasāyaṃ na orakāyanti ayaṃ orako paritto na hoti. Uttaragāthāya vattabbaṃ buddhabhāvaṃ sandhāyāha.
第六百九十八条：『此处共有十二岁，此诸岁不称为岁，此身无岁寿。』在后偈中，应当说的是佛陀的境界。
§699
699. Terasāyaṃ sambodhiyagganti sabbaññutaññāṇaṃ. Tañhi aviparītabhāvena sammā bujjhanato sambodhi, katthaci āvaraṇābhāvena sabbañāṇuttamato ‘‘agga’’nti vuccati. Phusissatīti pāpuṇissati. Paramavisuddhadassīti nibbānadassī. Tañhi ekantavisuddhattā paramavisuddhaṃ. Vitthārikassāti vitthārikaṃ assa. Brahmacariyanti sāsanaṃ.
第六百九十九条：『十三岁称为圆满觉悟之岁，具足无上通达智慧。』因其不退转的性质，而被正智觉知之故称为觉悟。因某处有障碍之缺乏，故称为诸种智慧之最胜『首位』。所谓触及者，能证得者。以极清净见故称之为涅槃见者。于此，专一清净是极清净。所谓传说者，是教法。此谓出家修行。
§700
700. Cuddasāyaṃ athantarāti antarāyeva assa, sambodhippattito orato evāti vuttaṃ hoti. Na sossanti na suṇissaṃ. Asamadhurassāti asamavīriyassa. Aṭṭoti āturo. Byasanaṃ gatoti sukhavināsaṃ patto. Aghāvīti dukkhito, sabbaṃ domanassuppādameva sandhāyāha. Domanassena hi so āturo. Tañcassa sukhabyasanato byasanaṃ, sukhavināsanatoti vuttaṃ hoti. Tena ca so cetasikaaghabhūtena aghāvī.
第七百条：『十四岁有所分别，此时确有间隔，故说觉悟发生于断续之间。』不从容忍，不从倾听，即因无力。‘饶恕’者，伤痛。‘行病’者，苦毁灭已至。‘愚昧’者，愁苦，专注于诸多痛苦之生起。因苦恼故其心病。且由快乐成痴而为危害，谓快乐之毁灭已说于此。故其心极为昏沉，是谓愚痴。
§701
701. Pannarasāyaṃ vipulaṃ janetvānāti vipulaṃ janetvā. Ayameva vā pāṭho. Niggamāti niggato. Evaṃ niggato ca so bhāgineyyaṃ sayanti sakaṃ bhāgineyyaṃ, attano bhaginiyā puttanti vuttaṃ hoti. Samādapesīti attano appāyukabhāvaṃ ñatvā kaniṭṭhabhaginiyā ca puttassa nālakassa māṇavakassa upacitapuññataṃ attano balena ñatvā ‘‘vuḍḍhippatto pamādampi āpajjeyyā’’ti naṃ anukampamāno bhaginiyā gharaṃ gantvā ‘‘kahaṃ nālako’’ti. ‘‘Bahi, bhante, kīḷatī’’ti. ‘‘Ānetha na’’nti āṇāpetvā taṅkhaṇaṃyeva tāpasapabbajjaṃ pabbājetvā samādapesi ovadi anusāsi. Kathaṃ? ‘‘Buddhoti ghosaṃ…pe… brahmacariya’’nti soḷasamagāthamāha.
第七百一条：『十五岁生育广被，』谓生育甚多。此即所谓来源。『被生』者，受生于。由此，称其在姐弟之家生活，与其姐姐之家，与其姊妹生子，谓之是也。所谓勤修，是知自短命世与其幼妹之子等之福德，凭自身知之，念『成长已足，亦或或将患失念过失』，其妹怜悯之，往其家中问曰『奈何那小子？』答曰『在外，尊者，游戏。』命之不可，驱促即出家受具足戒，勤修戒律，并以十六偈称佛及持戒修道。
§702
702. Tattha yada paratoti yadā parato. Dhammamagganti paramadhammassa nibbānassa maggaṃ, dhammaṃ vā aggaṃ saha paṭipadāya nibbānaṃ. Tasminti tassa santike. Brahmacariyanti samaṇadhammaṃ.
第七百二条：『彼处所谓彼时者，所谓彼时为法门之道，即极法之涅槃之路，及以法为首伴随正行以至涅槃。』于是乎临近其处。所谓出家，是从事修行。
§703
703. Sattarasāyaṃ tādināti tassaṇṭhitena, tasmiṃ samaye kilesavikkhambhane samādhilābhe ca sati vikkhambhitakilesena samāhitacittena cāti adhippāyo. Anāgate paramavisuddhadassināti ‘‘ayaṃ nālako anāgate kāle bhagavato santike paramavisuddhaṃ nibbānaṃ passissatī’’ti evaṃ diṭṭhattā so isi iminā pariyāyena ‘‘anāgate paramavisuddhadassī’’ti vutto. Tena anāgate paramavisuddhadassinā. Upacitapuññasañcayoti padumuttarato pabhuti katapuññasañcayo. Patikkhanti āgamayamāno. Parivasīti pabbajitvā tāpasavesena vasi. Rakkhitindriyoti rakkhitasotindriyo hutvā. So kira tato pabhuti udake na nimujji ‘‘udakaṃ pavisitvā sotindriyaṃ vināseyya, tato dhammassavanabāhiro bhaveyya’’nti cintetvā.
第七百三条：『十七岁之岁数，』谓乎久时。于此时刻，于烦恼断除、禅定获得时，因于断除烦恼之正念与专注心，此以为指导原则。谓于未来之极清净见者，以为『此那小子于未来世当于世尊左右，见极清净涅槃』，认为此故，以此义称为未来极清净见者。谓积聚现世福报，谓修行勤奋积累福德。于来世也能承继受用。出家修行，持戒如法。此守护根性者，守护感官根性。说起彼时，不入水中，思虑曰『入水则感官灭，若失感官，则难闻法音而出家』。
§704
704. Aṭṭhārasāyaṃ sutvāna ghosanti so nālako evaṃ parivasanto anupubbena bhagavatā sambodhiṃ patvā bārāṇasiyaṃ dhammacakke pavattite taṃ ‘‘bhagavatā dhammacakkaṃ pavattitaṃ, sammāsambuddho vata so bhagavā uppanno’’tiādinā nayena jinavaracakkavattane pavattaghosaṃ attano atthakāmāhi devatāhi āgantvā ārocitaṃ sutvā. Gantvāna disvā isinisabhanti sattāhaṃ devatāhi moneyyakolāhale kayiramāne sattame divase isipatanaṃ gantvā ‘‘nālako āgamissati, tassa dhammaṃ desessāmī’’ti iminā ca abhisandhinā varabuddhāsane nisinnaṃ disvā nisabhasadisaṃ isinisabhaṃ bhagavantaṃ. Pasannoti saha dassaneneva pasannacitto hutvā. Moneyyaseṭṭhanti ñāṇuttamaṃ, maggañāṇanti vuttaṃ hoti. Samāgate asitāvhayassa sāsaneti asitassa isino ovādakāle anuppatte. Tena hi – ‘‘yadā vivarati dhammamaggaṃ, tadā gantvā samayaṃ paripucchamāno carassu tasmiṃ bhagavati brahmacariya’’nti anusiṭṭho, ayañca so kālo. Tena vuttaṃ – ‘‘samāgate asitāvhayassa sāsane’’ti. Sesamettha pākaṭameva.
第七〇四节。听闻十八遍后，他们呼喊说：那乃乃拉科，以如是方式循序渐进，随着世尊证得正觉，转动法轮于巴拉那城。对此，他们说：“世尊转动法轮，确实是正自觉的世尊出世了。”依此引导方法，当时以征服者宝轮转动宣说法轮的声音传出，天众带着利益意愿降临于世尊处，倾听传法之声。天众前往观看，见据说的集会厅，有七天的天众集聚，在第七天到达贤处，见那乃乃拉科未到，彼等说：“那乃乃拉科不会来了，我们将为他宣说佛法。”随即聚集于贤处至高佛座旁，见贤处如集会厅般庄严相貌的贤处佛。于是，心生欢喜，目睹世尊，心念清明喜悦。贤处是最智慧者，谓之魔崇拜的法门。集会时，四十八岁时的法令未以前尚未到来，此时得以善守。由是言曰：“当佛法的道昭然展现时，当前往适时询问，应行持佛法。”此时便是因缘。故说“集会时，于四十八岁的法令中”。此处事已明了。
Ayaṃ tāva vatthugāthāvaṇṇanā.
此即上述的经文歌谣解释。
§705
705. Pucchāgāthādvaye aññātametanti viditaṃ mayā etaṃ. Yathātathanti aviparītaṃ. Ko adhippāyo? Yaṃ asito ‘‘sambodhiyaggaṃ phusissatāyaṃ kumāro’’ti ñatvā ‘‘buddhoti ghosaṃ yada parato suṇosi, sambodhippatto vivarati dhammamagga’’nti maṃ avaca, tadetaṃ mayā asitassa vacanaṃ ajja bhagavantaṃ sakkhiṃ disvā ‘‘yathātathamevā’’ti aññātanti. Taṃ tanti tasmā taṃ. Sabbadhammāna pāragunti hemavatasutte vuttanayena chahi ākārehi. Sabbadhammānaṃ pāragataṃ.
第七〇五节。问答歌中所说的某事，均为我所知，正如其真实的样子，未曾倒转。何为主旨？那坚志者理解“世尊正起觉悟之时，少年必定见证”，又闻他说“若闻他人言世尊成佛，正觉道便会显现”，故我今日亲见世尊，故认为如其真实。此内容，缘起如金瓦塔经中所说，经中以六种形态详述“一切法之极境”。
§706
706.Anagāriyupetassāti anagāriyaṃ upetassa, pabbajitassāti attho. Bhikkhācariyaṃ jigīsatoti ariyehi āciṇṇaṃ anupakkiliṭṭhaṃ bhikkhācariyaṃ pariyesamānassa. Moneyyanti munīnaṃ santakaṃ. Uttamaṃ padanti uttamapaṭipadaṃ. Sesamettha pākaṭameva.
第七〇六节。“未出家者已出家”意为未为凡夫已成出家人。即出家人。渴求比库的修学生活，指称贤圣追求纯净无垢的比库生活。贤者称之“摩尼亚”，谓为圣人们的称号。说法“上乘”，谓最高位修行。此处事已明。
§707
707. Athassa evaṃ puṭṭho bhagavā ‘‘moneyyaṃ te upaññissa’’ntiādinā nayena moneyyapaṭipadaṃ byākāsi. Tattha upaññissanti upaññāpeyyaṃ, vivareyyaṃ paññāpeyyanti attho. Dukkaraṃ durabhisambhavanti kātuñca dukkhaṃ kayiramānañca sambhavituṃ sahituṃ dukkhanti vuttaṃ hoti. Ayaṃ panettha adhippāyo – ahaṃ te moneyyaṃ paññāpeyyaṃ, yadi naṃ kātuṃ vā abhisambhotuṃ vā sukhaṃ bhaveyya, evaṃ pana dukkaraṃ durabhisambhavaṃ puthujjanakālato pabhuti kiliṭṭhacittaṃ anuppādetvā paṭipajjitabbato. Tathā hi naṃ ekassa buddhassa ekova sāvako karoti ca sambhoti cāti.
第七〇七节。当时世尊如此回应发问：“摩尼亚，我为汝说明。”于此，“说明”意指给予启示，阐明，教导。作说明意即表明详尽具体。若有所成，难以暂时为之，且保有痛苦亦难。因此说“作难作痛”。此处主旨为：“我为汝说明，若非易事且非快乐，则须抑止作苦，使心无污垢而在修行中断除。”因此，一个佛陀仅会作一弟子，同时与其共修成就。
Evaṃ bhagavā moneyyassa dukkarabhāvaṃ durabhisambhavatañca dassento nālakassa ussāhaṃ janetvā tamassa vattukāmo āha ‘‘handa te naṃ pavakkhāmi, santhambhassu daḷho bhavā’’ti. Tattha handāti byavasāyatthe nipāto. Te naṃ pavakkhāmīti tuyhaṃ taṃ moneyyaṃ pavakkhāmi. Santhambhassūti dukkarakaraṇasamatthena vīriyūpatthambhena attānaṃ upatthambhaya. Daḷho bhavāti durabhisambhavasahanasamatthāya asithilaparakkamatāya thiro hoti. Kiṃ vuttaṃ hoti? Yasmā tvaṃ upacitapuññasambhāro, tasmāhaṃ ekantabyavasitova hutvā evaṃ dukkaraṃ durabhisambhavampi samānaṃ tuyhaṃ taṃ moneyyaṃ pavakkhāmi, santhambhassu daḷho bhavāti.
世尊示现摩尼亚艰难不易与难作之义，激励那乃乃拉科起勇气，愿为其担保，说：“我今为汝开示，愿坚强护持。”其中“愿”为决定词。言我今开示为汝，愿尔坚强以支撑自我。“坚强护持”者，能以意志力支持自心，有坚毅恒心，不因难事放松懈怠。言何意？因尔珍重所积善业，故我专一而决意，如此艰难辛苦亦与你共说，愿尔坚强护持。
§708
708. Evaṃ paramasallekhaṃ moneyyavattaṃ vattukāmo nālakaṃ santhambhane daḷhībhāve ca niyojetvā paṭhamaṃ tāva gāmūpanibaddhakilesappahānaṃ dassento ‘‘samānabhāga’’nti upaḍḍhagāthamāha. Tattha samānabhāganti samabhāgaṃ ekasadisaṃ ninnānākaraṇaṃ. Akkuṭṭhavanditanti akkosañca vandanañca.
708. 如此，为了使顶礼行为纯正正直，不以阻止饮食的竹管作为障碍，并且在坚定不移的性质中运用，首先指出与村长相关联的染污的消除过程，称之为『平等分配』，并以韵文形式说：“平等分配”。其中，『平等分配』者，谓分均相当，没有高低差别。『恭敬与愤怒』者，是指恭敬和愤怒这两者。
Idāni yathā taṃ samānabhāgaṃ kayirati, taṃ upāyaṃ dassento ‘‘manopadosa’’nti upaḍḍhagāthamāha. Tassattho – akkuṭṭho manopadosaṃ rakkheyya, vandito santo anuṇṇato care, raññāpi vandito samāno ‘‘maṃ vandatī’’ti uddhaccaṃ nāpajjeyya.
现在如彼所示范的这平等分配，被称作『心执过失』，并在韵文中说。此义是：不发怒属心中过失，不失恭敬属心中善行，心中清净安住，则不会生起烦乱。即使是国王也受恭敬，对国王说『他恭敬我』时，心中不应生起躁动。
§709
709. Idāni araññūpanibaddhakilesappahānaṃ dassento ‘‘uccāvacā’’ti gāthamāha. Tassattho – araññasaññite dāyepi iṭṭhāniṭṭhavasena uccāvacā nānappakārā ārammaṇā niccharanti, cakkhādīnaṃ āpāthamāgacchanti, te ca kho aggisikhūpamā pariḷāhajanakaṭṭhena. Yathā vā ḍayhamāne vane aggisikhā nānappakāratāya uccāvacā niccharanti, sadhūmāpi, vidhūmāpi, nīlāpi, pītāpi, rattāpi, khuddakāpi, mahantāpi, evaṃ sīhabyagghamanussāmanussavividhavihaṅgavirutapupphaphalapallavādibhedavasena nānappakāratāya dāye uccāvacā ārammaṇā niccharanti bhiṃsanakāpi, rajanīyāpi, dosanīyāpi, mohanīyāpi. Tenāha – ‘‘uccāvacā niccharanti, dāye aggisikhūpamā’’ti. Evaṃ niccharantesu ca uccāvacesu ārammaṇesu yā kāci uyyānavanacārikaṃ gatā samānā pakatiyā vā vanacāriniyo kaṭṭhahārikādayo rahogataṃ disvā hasitalapitaruditadunnivatthādīhi nāriyo muniṃ palobhenti, tā su taṃ mā palobhayuṃ, tā nāriyo taṃ mā palobhayuṃ. Yathā na palobhenti, tathā karohīti vuttaṃ hoti.
709. 此时，为了示现与森林中相应的染污的消除，称之为『激烈言语』，并以韵文说。其义是：在森林中，由于习气和环境，激烈言语从多种缘起中发生，类似火焰在森林中燃烧时产生各种烟尘。这烟尘有各种色彩及大小不同，如狮子、熊、猛虎等各种野兽，与各种树木、花果叶子纷繁多样，火焰燃烧时所生的烟雾，就如同那些多样方式的激烈言语一样，有时致命，有时入夜，有时令人烦恼，有时迷惑众生。因此说：“激烈言语如火焰之火”。当此等激烈言语出现时，进入一些花园、林地、放牧场的女人，看到此情景，即以笑声、哭声、呼喊等反应招引比库，或使比库生起贪念。若女人不生贪欲，则应做如此，此说甚明。
§710-11
710-11. Evamassa bhagavā gāme ca araññe ca paṭipattividhiṃ dassetvā idāni sīlasaṃvaraṃ dassento ‘‘virato methunā dhammā’’ti gāthādvayamāha. Tattha hitvā kāme paropareti methunadhammato avasesepi sundare ca asundare ca pañca kāmaguṇe hitvā. Tappahānena hi methunavirati susampannā hoti. Tenāha – ‘‘hitvā kāme paropare’’ti. Ayamettha adhippāyo. ‘‘Aviruddho’’tiādīni pana padāni ‘‘na haneyya, na ghātaye’’ti ettha vuttāya pāṇātipātāveramaṇiyā sampattidassanatthaṃ vuttāni. Tatrāyaṃ saṅkhepavaṇṇanā – parapakkhiyesu pāṇesu aviruddho, attapakkhiyesu asāratto, sabbepi sataṇhanittaṇhatāya tasathāvare pāṇe jīvitukāmatāya amaritukāmatāya sukhakāmatāya dukkhapaṭikūlatāya ca ‘‘yathā ahaṃ tathā ete’’ti attasamānatāya tesu virodhaṃ vinento teneva pakārena ‘‘yathā ete tathā aha’’nti paresaṃ samānatāya ca attani anurodhaṃ vinento evaṃ ubhayathāpi anurodhavirodhavippahīno hutvā maraṇapaṭikūlatāya attānaṃ upamaṃ katvā pāṇesu ye keci tase vā thāvare vā pāṇe na haneyya sāhatthikādīhi payogehi, na ghātaye āṇattikādīhīti.
710-11. 如此，世尊在村中与林中示现修行的次第，现在论及持戒认真，称为“远离淫欲的行为”，以两句韵文指出。其义是：摒弃自身欲望，心系他人，切断交合行为，并在美与丑、五种欲望特质上持戒。戒持妥当者，立于远离交合之道。这里“摒弃欲望，心系他人”是主要观念。还有“不伤害”“不杀生”等词，是为展示持戒（巴拉基）的功德所用。简略说明：在诸欲望中，不伤害他人事物（欲相对物）且内心无敌意；自我念头中无杂乱；对一切事物存有恒常断灭观，不起反感。且如自己那样对待他人，不伤害他们生命，不进行蓄意杀害，是用爱护之心并依法律伦理而为的持戒。
§712
712. Evamassa methunaviratipāṇātipātaviratimukhena saṅkhepato pātimokkhasaṃvarasīlaṃ vatvā ‘‘hitvā kāme’’tiādīhi indriyasaṃvarañca dassetvā idāni ājīvapārisuddhiṃ dassento ‘‘hitvā icchañcā’’tiādimāha. Tassattho – yāyaṃ taṇhā ekaṃ laddhā dutiyaṃ icchati, dve laddhā tatiyaṃ, satasahassaṃ laddhā taduttarimpi icchatīti evaṃ appaṭiladdhavisayaṃ icchanato ‘‘icchā’’ti vuccati, yo cāyaṃ paṭiladdhavisayalubbhano lobho. Taṃ hitvā icchañca lobhañca yattha satto puthujjano, yasmiṃ cīvarādipaccaye tehi icchālobhehi puthujjano satto laggo paṭibaddho tiṭṭhati, tattha taṃ ubhayampi hitvā paccayatthaṃ ājīvapārisuddhiṃ avirodhento ñāṇacakkhunā cakkhumā hutvā imaṃ moneyyapaṭipadaṃ paṭipajjeyya. Evañhi paṭipanno tareyya narakaṃ imaṃ, duppūraṇaṭṭhena narakasaññitaṃ micchājīvahetubhūtaṃ imaṃ paccayataṇhaṃ tareyya, imāya vā paṭipadāya tareyyāti vuttaṃ hoti.
712. 如此，以戒止淫欲以及戒止杀生的行为，概括可视为持戒这样，《巴拉基戒律》的戒法，称为“摒弃欲望”等词。其义是：某种欲望若得满足，就生第二种欲望，二者满足又生第三，直至无数种，这称为贪欲；那些不满足的相对境界，人心因贪欲而紧缚，如衣物桎梏一般束缚着世俗众生。世人陷入此贪欲束缚，当除去这二者，才能于生活清净上进而变得明慧，用智慧目光观察，步于纯正无染的道，断除障碍。如此实践者，能超越恶趣，此恶趣猝然炽烈，生于不正生活之因，所生苦因，这条道路如是所达。
§713
713. Evaṃ paccayataṇhāpahānamukhena ājīvapārisuddhiṃ dassetvā idāni bhojane mattaññutāmukhena paccayaparibhogasīlaṃ tadanusārena ca yāva arahattappatti, tāva paṭipadaṃ dassento ‘‘ūnūdaro’’ti gāthamāha. Tassattho – dhammena samena laddhesu itarītaracīvarādīsu paccayesu āhāraṃ tāva āhārento –
713. 如此，以因欲望断灭为条件，示范清净生活之要领；现在又就饮食节制，以适当消费的生活戒律表现从缘起的消费节制，以及由此可达阿拉汉果位的修行道路，称为“腹不饥饿”，用韵文指出。其义是：以佛法精神，适度摄取各种缘起，如衣物等必需品，并以适量食物自持，断绝摄取过量的行为，保持身心的平衡与清净。
‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;
『四种五衣』，不具备时饮水；
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983) –
『此为清净、清净行者比库之衣着。』（长老传颂983）——
Vuttanayena ūnaudaro assa, na vātabharitabhastā viya uddhumātudaro, bhattasammadapaccayā thinamiddhaṃ parihareyyāti vuttaṃ hoti. Ūnūdaro hontopi ca mitāhāro assa bhojane mattaññū, ‘‘neva davāyā’’tiādinā paccavekkhaṇena guṇato dosato ca paricchinnāhāro. Evaṃ mitāhāro samānopi paccayadhutaṅgapariyattiadhigamavasena catubbidhāya appicchatāya appiccho assa. Ekaṃsena hi moneyyapaṭipadaṃ paṭipannena bhikkhunā evaṃ appicchena bhavitabbaṃ. Tattha ekekasmiṃ paccaye tīhi santosehi santussanā paccayappicchatā. Dhutaṅgadharasseva sato ‘‘dhutavāti maṃ pare jānantū’’ti anicchanatā dhutaṅgappicchatā. Bahussutasseva sato ‘‘bahussutoti maṃ pare jānantū’’ti anicchanatā pariyattiappicchatā majjhantikattherassa viya. Adhigamasampannasseva sato ‘‘adhigato ayaṃ kusalaṃ dhammanti maṃ pare jānantū’’ti anicchanatā adhigamappicchatā. Sā ca arahattādhigamato oraṃ veditabbā. Arahattādhigamatthañhi ayaṃ paṭipadāti. Evaṃ appicchopi ca arahattamaggena taṇhāloluppaṃ hitvā alolupo assa. Evaṃ alolupo hi sadā icchāya nicchāto aniccho hoti nibbuto, yāya icchāya chātā honti sattā khuppipāsāturā viya atittā, tāya icchāya aniccho hoti anicchattā ca nicchāto hoti anāturo paramatittippatto. Evaṃ nicchātattā nibbuto hoti vūpasantasabbakilesapariḷāhoti evamettha uppaṭipāṭiyā yojanā veditabbā.
根据所说，饥肚肠并非像扛重物的手臂那样强健，而是因适当饮食而能够消除禅那昏沉。即使饥肚肠存在，亦是因适度饮食而知足，怀有『不偏食』等反观身心的品德，食欲已被破除。由此，适度饮食依赖四项条件而得净除饥饿困苦，并成瘾少欲。若比库独行廉俭修行，应如是少欲。于每一因缘，皆有三种令心满足的满足感，称为满足欲。念住依止清净衣服而生『衣服已清洁，愿他人明知』之喜悦，称为衣服满意欲。善听闻经典而生『我已闻善法，愿他人明知』之喜悦，称为于经典满意欲。所得经验俱足而生『此为所得善法，愿他人明知』之喜悦，称为于所获满意欲。此即为必当悟知的阿拉汉位所证境界。因证得阿拉汉位，此修道法中的烦恼渴爱已被断除故，修道者虽有欲望，可说已不贪著。对此无贪欲者，虽总怀渴求，却无执著，故称为无欲（无执著），净灭者。众生虽因渴爱饥饿贫苦而为苦，如此心无贪，即无欲，且无欲者亦会适中满足，不致有忧苦，达到究竟涅槃。由此可见，无欲即是涅槃，是诸烦恼尽灭、清净安乐之境。此处须知此由修行路径自然发生，非人为强求。
§714
714. Evaṃ yāva arahattappatti, tāvapaṭipadaṃ kathetvā idāni taṃ paṭipadaṃ paṭipannassa bhikkhuno arahattappattiniṭṭhaṃ dhutaṅgasamādānaṃ senāsanavattañca kathento ‘‘sa piṇḍacāra’’nti gāthādvayamāha. Tattha sa piṇḍacāraṃ caritvāti so bhikkhu bhikkhaṃ caritvā bhattakiccaṃ vā katvā. Vanantamabhihārayeti apapañcito gihipapañcena vanaṃ eva gaccheyya. Upaṭṭhito rukkhamūlasminti rukkhamūle ṭhito vā hutvā. Āsanūpagatoti āsanaṃ upagato vā hutvā, nisinnoti vuttaṃ hoti. Munīti moneyyapaṭipadaṃ paṭipanno. Ettha ca ‘‘piṇḍacāraṃ caritvā’’ti iminā piṇḍapātikaṅgaṃ vuttaṃ. Yasmā pana ukkaṭṭhapiṇḍapātiko sapadānacārī ekāsaniko pattapiṇḍiko khalupacchābhattiko ca hotiyeva, tecīvarikapaṃsukūlampi ca samādiyateva, tasmā imānipi cha vuttāneva honti. ‘‘Vanantamabhihāraye’’ti iminā pana āraññikaṅgaṃ vuttaṃ, ‘‘upaṭṭhito rukkhamūlasmi’’nti iminā rukkhamūlikaṅgaṃ, ‘‘āsanūpagato’’ti iminā nesajjikaṅgaṃ. Yathākkamaṃ pana etesaṃ anulomattā abbhokāsikayathāsanthatikasosānikaṅgāni vuttāniyeva hontīti evametāya gāthāya terasa dhutaṅgāni nālakattherassa kathesi.
714. 如此直至阿拉汉道成就时，都以此修道方法，讲述如今修此道的比库，阿拉汉道成就乃由断除染污而得，要担任笈钵乞食职务。此比库行僧职务或作饭食工作时，不营私自利，不与俗人交往，守持清净。所谓『入林居住』，指僧人弃离俗世，专入林野清净处所。『依树根坐』语指在树根处或树根边，以坐具依止，称为坐具依止。『不寝』是指不卧倒休息。此即表示比库行清净戒律之斋戒。此处说『乞食行』即指出家人乞食生活方式。因乞食人多自制，习惯独坐一处，不与他人混饮吃一处，故此亦称穿着衣服、舍入林居、坐具依止亦为修证的六种清净必要条件。故此双句歌诵列举六条清净条件。『入林』乃指修行依止林野之外境；『依树根』乃指依止树根之内境；『坐具依止』指对坐具之内相的遵守。此等顺序、相应解释即是长老纳罗达者以此三句诗歌讲述六种斋戒条件。
§715
715.Sa jhānapasuto dhīroti so anuppannassa jhānassa uppādanena uppannassa āvajjanasamāpajjanādhiṭṭhānavuṭṭhānapaccavekkhaṇehi ca jhānesu pasuto anuyutto. Dhīroti dhitisampanno. Vanante ramito siyāti vane abhirato siyā, gāmantasenāsane nābhirameyyāti vuttaṃ hoti. Jhāyetharukkhamūlasmiṃ, attānamabhitosayanti na kevalaṃ lokiyajjhānapasutoyeva siyā, apica kho tasmiṃyeva rukkhamūle sotāpattimaggādisampayuttena lokuttarajjhānenāpi attānaṃ atīva tosento jhāyetha. Paramassāsappattiyā hi lokuttarajjhāneneva cittaṃ atīva tussati, na aññena. Tenāha – ‘‘attānamabhitosaya’’nti. Evamimāya gāthāya jhānapasutatāya vanantasenāsanābhiratiṃ arahattañca kathesi.
715. 谛听者为内在智慧成熟者。所谓『明了而专注于禅定』者，是指对未生禅定，因其兴起而生之动摇住处，被审察以除去。所谓谛听，是指意志坚定。『入林清净喜乐』表示隐居林野，而不乐于村民僧舍。『应当在树根处修禅』，此为修习内心喜乐而非仅止于俗世禅定者。同时，此处树根禅修亦合于圣人入流道及超越世俗禅定，故应依止禅修，以心神极为清凉、安适。由此说『喜乐心炽盛』。此诗句论述专心受持禅修者对隐居于林野、依止树根而生喜悦，同时论述修行阿拉汉果位。
§716
716. Idāni yasmā imaṃ dhammadesanaṃ sutvā nālakatthero vanantamabhihāretvā nirāhāropi paṭipadāpūraṇe atīva ussukko ahosi, nirāhārena ca samaṇadhammaṃ kātuṃ na sakkā. Tathā karontassa hi jīvitaṃ nappavattati, kilese pana anuppādentena āhāro pariyesitabbo, ayamettha ñāyo. Tasmā tassa bhagavā aparāparesupi divasesu piṇḍāya caritabbaṃ, kilesā pana na uppādetabbāti dassanatthaṃ arahattappattiniṭṭhaṃyeva bhikkhācāravattaṃ kathento ‘‘tato ratyā vivasāne’’tiādikā cha gāthāyo abhāsi. Tattha tatoti ‘‘sa piṇḍacāraṃ caritvā, vanantamabhihāraye’’ti ettha vuttapiṇḍacāravanantābhihārato uttaripi. Ratyā vivasāneti rattisamatikkame, dutiyadivaseti vuttaṃ hoti. Gāmantamabhihārayeti ābhisamācārikavattaṃ katvā yāva bhikkhācāravelā, tāva vivekamanubrūhetvā gatapaccāgatavatte vuttanayena kammaṭṭhānaṃ manasi karonto gāmaṃ gaccheyya. Avhānaṃ nābhinandeyyāti ‘‘bhante, amhākaṃ ghare bhuñjitabba’’nti nimantanaṃ, ‘‘deti nu kho na deti nu kho sundaraṃ nu kho deti asundaraṃ nu kho detī’’ti evarūpaṃ vitakkaṃ bhojanañca paṭipadāpūrako bhikkhu nābhinandeyya, nappaṭiggaṇheyyāti vuttaṃ hoti. Yadi pana balakkārena pattaṃ gahetvā pūretvā denti, paribhuñjitvā samaṇadhammo kātabbo, dhutaṅgaṃ na kuppati, tadupādāya pana taṃ gāmaṃ na pavisitabbaṃ. Abhihārañca gāmatoti sace gāmaṃ paviṭṭhassa pātisatehipi bhattaṃ abhiharanti , tampi nābhinandeyya, tato ekasitthampi nappaṭiggaṇheyya, aññadatthu gharapaṭipāṭiyā piṇḍapātameva careyyāti.
716. 如今，当此法门宣说后，长老纳罗达极其精进，虽无别处靠山，却以精进完成修道，因无惰性，善法不可断失。故世尊于后日，令其于数日内到他处乞食，因无烦恼，不致生起恶行，示现阿拉汉果位已成。他以乞食、入林居住等供养日常法，矜持慎行，依止斋戒，乃至餐食时，拒绝请客。若客请必答曰：『我怎可能给与或不给予呢？美善或不美善呢？』此等念头使饱食过程完满，若强行以足器盛饭，并盛满并享用时，不生恶念，不作恶行。以此为由，不应进入该村落。如若入村乞食，若村中有果腹无恶习者，都当欢喜；若有一人不欢喜，则不应受其供养，唯依家中斋戒乞食规矩取食。
§717
717.Namunī gāmamāgamma, kulesu sahasā careti so ca monatthāya paṭipannako muni gāmaṃ gato samāno kulesu sahasā na care, sahasokitādiananulomikaṃ gihisaṃsaggaṃ na āpajjeyyāti vuttaṃ hoti. Ghāsesanaṃ chinnakatho, na vācaṃ payutaṃ bhaṇeti chinnakatho viya hutvā obhāsaparikathānimittaviññattipayuttaṃ ghāsesanavācaṃ na bhaṇeyya. Sace ākaṅkheyya, gilāno samāno gelaññapaṭibāhanatthāya bhaṇeyya. Senāsanatthāya vā viññattiṃ ṭhapetvā obhāsaparikathānimittapayuttaṃ, avasesapaccayatthāya pana agilāno neva kiñci bhaṇeyyāti.
若人来到村落，忽然在家族中行动奔走者，若其乃出于独修（出离）之意，往村时不于家族中奔走；又不发生顺应贪欲等相貌之家属男女之杂合。此中有言，嗅席为破破之物，不以此为言语相连，如破碎之言；其如幻现说话、缘于境相而分别显现的嗅席言语，不当说出。若有所欲，当时虽病仍能言语以供给溃烂流脓之用。若为安胎，则以分别立定现行，缘于境相而分别显现，余因缘故，未病者则无所言语。
§718-9
718-9.Alatthaṃ yadidanti imissā pana gāthāya ayamattho – gāmaṃ piṇḍāya paviṭṭho appamattakepi kismiñci laddhe ‘‘alatthaṃ yaṃ idaṃ sādhū’’ti cintetvā aladdhe ‘‘nālatthaṃ kusala’’nti tampi ‘‘sundara’’nti cintetvā ubhayeneva lābhālābhena so tādī nibbikāro hutvā rukkhaṃvupanivattati, yathāpi puriso phalagavesī rukkhaṃ upagamma phalaṃ laddhāpi aladdhāpi ananunīto appaṭihato majjhattoyeva hutvā gacchati, evaṃ kulaṃ upagamma lābhaṃ laddhāpi aladdhāpi majjhattova hutvā gacchatīti. Sa pattapāṇī ti gāthā uttānatthāva.
此诗所说之意无他，即是受于村落布施，稍有所得，即生此念“此乃美好”；未得时则念“无所获，非善”；两者皆以有无为利害比较，故心萌倦怠，犹如树下猎果者，近树时虽得果不常具足，心却不烦恼，似居于水之中间，安然离去。此亦如村落之俗，取利益虽有时得时不得，然居中而行。此诗为确立正意所作。
§720
720.Uccāvacāti imissā gāthāya sambandho – evaṃ bhikkhācāravattasampanno hutvāpi tāvatakeneva tuṭṭhiṃ anāpajjitvā paṭipadaṃ ārodheyya. Paṭipattisārañhi sāsanaṃ. Sā cāyaṃ uccāvacā…pe… mutanti. Tassattho – sā cāyaṃ maggapaṭipadā uttamanihīnabhedato uccāvacā buddhasamaṇena pakāsitā. Sukhāpaṭipadā hi khippābhiññā uccā, dukkhāpaṭipadā dandhābhiññā avacā. Itarā dve ekenaṅgena uccā, ekena avacā. Paṭhamā eva vā uccā, itarā tissopi avacā. Tāya cetāya uccāya avacāya vā paṭipadāya na pāraṃ diguṇaṃ yanti. ‘‘Duguṇa’’nti vā pāṭho, ekamaggena dvikkhattuṃ nibbānaṃ na yantīti attho. Kasmā? Yena maggena ye kilesā pahīnā, tesaṃ puna appahātabbato. Etena parihānadhammābhāvaṃ dīpeti. Nayidaṃ ekaguṇaṃ mutanti tañca idaṃ pāraṃ ekakkhattuṃyeva phusanārahampi na hoti. Kasmā? Ekena maggena sabbakilesappahānābhāvato. Etena ekamaggeneva arahattābhāvaṃ dīpeti.
诗中‘优说’意所指者，如理斋戒之比库，虽已具足婆罗门比库之修行，但只在满足不贪于多，不失道而缓缓修行。此为修行之要旨。优劣分别即为佛陀与比库所示指之道，快乐修行为‘优’，苦道修行为‘劣’。其他则在某方面优，在某方面劣。第一者属‘上’句，其他三者属‘下’句。以此心意，不论优劣之道，所行皆不过于二倍之差异；此二倍不指最终涅槃之倍数，因涅槃非一法所成。何以故？唯此道上烦恼尽灭，故异于其他。故彼处所言非单倍，亦非绝对一、而是接续单倍之理。何以故？以一法未断一切烦恼，故一法亦未成阿拉汉果。故唯此一法，方能显露阿拉汉果之无上境界。
§721
721. Idāni paṭipadānisaṃsaṃ dassento ‘‘yassa ca visatā’’ti gāthamāha. Tassattho – yassa ca evaṃ paṭipannassa bhikkhuno tāya paṭipadāya pahīnattā aṭṭhasatataṇhāvicaritabhāvena visatattā visatā taṇhā natthi, tassa kilesasotacchedena chinnasotassa kusalākusalappahānena kiccākiccappahīnassa rāgajo vā dosajo vā appamattakopi pariḷāho na vijjatīti.
今正显此修行之全文意义，即如诗中所曰“对彼究竟者”，意谓比库若依此行，则因熄灭欲念不断而心不散乱，无如恣意狂妄之执念。故其烦恼之流断除，虽有善不善俱除，杂染杂净俱舍弃，贪瞋等虽尚存，然微细无碍，不招致纷乱。
§722
722. Idāni yasmā imā gāthāyo sutvā nālakattherassa cittaṃ udapādi – ‘‘yadi ettakaṃ moneyyaṃ sukaraṃ na dukkaraṃ, sakkā appakasirena pūretu’’nti, tasmāssa bhagavā ‘‘dukkarameva moneyya’’nti dassento puna ‘‘moneyyaṃ te upaññissa’’ntiādimāha. Tattha upaññissanti upaññāpeyyaṃ, kathayissanti vuttaṃ hoti. Khuradhārā upamā assāti khuradhārūpamo. Bhaveti bhaveyya. Ko adhippāyo? Moneyyaṃ paṭipanno bhikkhu khuradhāraṃ upamaṃ katvā paccayesu vatteyya. Yathā madhudiddhaṃ khuradhāraṃ lihanto, chedato, jivhaṃ rakkhati, evaṃ dhammena laddhe paccaye paribhuñjanto cittaṃ kilesuppattito rakkheyyāti vuttaṃ hoti. Paccayā hi parisuddhena ñāyena laddhuñca anavajjaparibhogena paribhuñjituñca na sukhena sakkāti bhagavā paccayanissitameva bahuso bhaṇati. Jivhāya tālumāhacca, udare saññato siyāti jivhāya tāluṃ uppīḷetvāpi rasataṇhaṃ vinodento kiliṭṭhena maggena uppannapaccaye asevanto udare saṃyato siyā.
今闻此诗，纳拉长老心中涌起念：“若此修行无困难，何妨以稍加快而成就？”故世尊言：“修行之路本非容易。”又曰：“我令你们得见此修行。”此中“得见”即“令你们明白”，所说即为明白之义。比作锋利刀锋之喻。修行之者，当如同用锋利刀削蜂蜜，割除时保护舌头，俾不伤害；彼亦如理运用法因，受持无过，以防烦恼生起。如以纯净智慧，享受无垢法之因缘，不生苦恼，乃曰可行。譬如舌头上压舌板，腹中安布，受约束滋欲得舒缓，然受烦恼不净约束时亦须谨慎服侍，方能安稳。
§723
723.Alīnacitto ca siyāti niccaṃ kusalānaṃ dhammānaṃ bhāvanāya aṭṭhitakāritāya akusītacitto ca bhaveyya. Na cāpi bahu cintayeti ñātijanapadāmaravitakkavasena ca bahuṃ na cinteyya. Nirāmagandho asito, brahmacariyaparāyaṇoti nikkileso ca hutvā taṇhādiṭṭhīhi kismiñci bhave anissito sikkhāttayasakalasāsanabrahmacariyaparāyaṇo eva bhaveyya.
心若怠惰，则恒勤培育善法，若善心得以坚固，心必生善；若恶念缠绕，则生恶心。不可多虑亲朋之非议诽谤，也不可多虑异端学者之诽谤。无嗔无嫉无妒，无欲无垢，其修道如应守戒者，住于全三藏教法梵行道理，必为清净无染之行者。
§724-5
724-5.Ekāsanassāti vivittāsanassa. Āsanamukhena cettha sabbairiyāpathā vuttā. Yato sabbairiyāpathesu ekībhāvassa sikkheyyāti vuttaṃ hotīti veditabbaṃ. Ekāsanassāti ca sampadānavacanametaṃ. Samaṇūpāsanassacāti samaṇehi upāsitabbassa aṭṭhatiṃsārammaṇabhāvanānuyogassa, samaṇānaṃ vā upāsanabhūtassa aṭṭhatiṃsārammaṇabhedasseva. Idampi sampadānavacanameva, upāsanatthanti vuttaṃ hoti. Ettha ca ekāsanena kāyaviveko, samaṇūpāsanena cittaviveko vutto hotīti veditabbo. Ekattaṃ monamakkhātanti evamidaṃ kāyacittavivekavasena ‘‘ekattaṃ mona’’nti akkhātaṃ. Eko ce abhiramissasīti idaṃ pana uttaragāthāpekkhaṃ padaṃ, ‘‘atha bhāhisi dasadisā’’ti iminā assa sambandho.
「一坐」者，即独自安坐之义。此处以「坐」之所面对者，具足一切根尘之障碍为喻。谓于一切根尘之障碍中，应修习以使诸障碍统一不散，此已为所说而可知也。所谓「一坐」是「成就」之义。即如执有三十八个禅相之修习，同样可说是独自安坐的修习；又或指修行者及其所依的三十八相区分之异，亦是「成就」之意，故此亦称为修学之义。于此「一坐」是身之寂静、修行者之专注身与心分离自由之表述。所谓「统一寂静」是指身心二者的统一寂静状态有此称呼。若是「独一喜悦」则为下句所待，即「于是你随说：‘现今放言十方’」与此有关联。
Bhāhisīti bhāsissasi pakāsessasi. Imaṃ paṭipadaṃ bhāvento sabbadisāsu kittiyā pākaṭo bhavissasīti vuttaṃ hoti. Sutvā dhīrānantiādīnaṃ pana catunnaṃ padānaṃ ayamattho – yena ca kittighosena bhāhisi dasadisā taṃ dhīrānaṃ jhāyīnaṃ kāmacāginaṃ nighosaṃ sutvā atha tvaṃ tena uddhaccaṃ anāpajjitvā bhiyyo hiriñca saddhañca kareyyāsi, tena ghosena harāyamāno ‘‘niyyānikapaṭipadā aya’’nti saddhaṃ uppādetvā uttari paṭipattimeva brūheyyāsi. Māmakoti evañhi sante mama sāvako hotīti.
『放言』者，即说话、表明、启示之意。修此法者，其名声必遍及诸方，有广泛传播之境界以致世间知晓，故称放言。闻此语已，智者等四个字所指之义——彼所谓随声音誉广传谛听者，即为禅定者其中之一。你以此无动摇的精进随之，增益羞耻与信心，彼声音引发内心鼓励，从而欢喜信解、精进修习后，随说“离去之道在此”而得信解后，诚如是者，我之弟子也。
§726
726.Taṃ nadīhīti yaṃ taṃ mayā ‘‘hiriñca saddhañca bhiyyo kubbethā’’ti vadatā ‘‘uddhaccaṃ na kātabba’’nti vuttaṃ, taṃ iminā nadīnidassanenāpi jānātha, tabbipariyāyañca sobbhesu ca padaresuca jānātha. Sobbhesūti mātikāsu . Padaresūti darīsu. Kathaṃ? Saṇantā yanti kusobbhā, tuṇhī yanti mahodadhīti. Kusobbhā hi sobbhapadarādibhedā sabbāpi kunnadiyo saṇantā saddaṃ karontā uddhatā hutvā yanti, gaṅgādibhedā pana mahānadiyo tuṇhī yanti, evaṃ ‘‘moneyyaṃ pūremī’’ti uddhato hoti amāmako, māmako pana hiriñca saddhañca uppādetvā nīcacittova hoti.
「那河」者，彼处闻教已发心言：「当善增益吾之羞耻与信心，勿生躁动」者，尚应以此「河流」之比喻示知。由此亦应知其周边各处水源、河流清净干净之状。所谓水源即水井。河流即大水道。如何理解？清净者指水井及水源等处之清洁，河流则如大江大河寂静不流动。清水皆是清净水井之类，流水声持续不停喧嚷，故称清净者；大河如恒河寂静不奔流，故谓安静。由此「寂静者为净」而我此处而言为高雅，而“我者”则因起羞耻信心心生谦虚而如低微心地者。
§727-9
727-9. Kiñca bhiyyo – yadūnakaṃ…pe… paṇḍitoti. Tattha siyā – sace aḍḍhakumbhūpamo bālo saṇantatāya, rahado pūrova paṇḍito santatāya, atha kasmā buddhasamaṇo evaṃ dhammadesanābyāvaṭo hutvā bahuṃ bhāsatīti iminā sambandhena ‘‘yaṃ samaṇo’’ti gāthamāha. Tassattho – yaṃ buddhasamaṇo bahuṃ bhāsati upetaṃ atthasañhitaṃ, atthupetaṃ dhammupetañca hitena ca saṃhitaṃ, taṃ na uddhaccena, apica kho jānaṃ so dhammaṃ deseti divasampi desento nippapañcova hutvā. Tassa hi sabbaṃ vacīkammaṃ ñāṇānuparivatti. Evaṃ desento ca ‘‘idamassa hitaṃ idamassa hita’’nti nānappakārato jānaṃ so bahu bhāsati, na kevalaṃ bahubhāṇitāya. Avasānagāthāya sambandho – evaṃ tāva sabbaññutaññāṇena samannāgato buddhasamaṇo jānaṃ so dhammaṃ deseti, jānaṃ so bahu bhāsati. Tena desitaṃ pana dhammaṃ nibbedhabhāgiyeneva ñāṇena yo ca jānaṃ saṃyatatto, jānaṃ na bahu bhāsati, sa muni monamarahati, sa muni monamajjhagāti. Tassattho – taṃ dhammaṃ jānanto saṃyatatto guttacitto hutvā yaṃ bhāsitaṃ sattānaṃ hitasukhāvahaṃ na hoti, taṃ jānaṃ na bahu bhāsati. So evaṃvidho monatthaṃ paṭipannako muni moneyyapaṭipadāsaṅkhātaṃ monaṃ arahati. Na kevalañca arahatiyeva, apica kho pana sa muni arahattamaggañāṇasaṅkhātaṃ monaṃ ajjhagā icceva veditabboti arahattanikūṭena desanaṃ niṭṭhāpesi.
「更何况——像多�卩罐般愚者声喧嚣，满怀勇气者如山谷，佛弟子之所以广说法义」此处有相关诗句。其意为——若有愚者似半卩罐一般持续喧嚣，智者如山谷般深沉随声流转，然何以佛子如来圣者出世毕竟不言过多？由此连结「佛子」诗句颂扬。又言佛弟子所说法义，乃基于坚实解脱目的，调伏心念精进，法义圆满集成、契合利益众生之语，非由躁动，而是移除颠倒障碍，日昼反复教导亦不倦怠，出于殊胜智慧之展现也。佛弟子慧解法义，广泛说时则能照明利益，非仅为多言而多言。其终章诗句说明——如此具足智识之佛弟子，明知法义且善说，若领得已证之法智慧，则不过度言语，保持调伏心意，自称寂默，谓为寂默中之圣者。故此具有寂默如实修证之慧者乃为真实阿拉汉，且此等是阿拉汉圣捷道证知之寂默。
Taṃ sutvā nālakatthero tīsu ṭhānesu appiccho ahosi dassane savane pucchāyāti. So hi desanāpariyosāne pasannacitto bhagavantaṃ vanditvā vanaṃ paviṭṭho, puna ‘‘aho vatāhaṃ bhagavantaṃ passeyya’’nti lolabhāvaṃ na janesi. Ayamassa dassane appicchatā. Tathā ‘‘aho vatāhaṃ puna dhammadesanaṃ suṇeyya’’nti lolabhāvaṃ na janesi. Ayamassa savane appicchatā. Tathā ‘‘aho vatāhaṃ puna moneyyapaṭipadaṃ puccheyya’’nti lolabhāvaṃ na janesi. Ayamassa pucchāya appicchatā.
闻此语后，长老Nāla于三处未曾发问。教说终结时，长老心生欢喜敬敬礼世尊，入林中，却无起「但愿再见世尊」之痴念。不曾生「但愿复闻法义」、「但愿请教寂默道」之欲求，因对彼三法已然心无挂碍，不起痴心所致。
So evaṃ appiccho samāno pabbatapādaṃ pavisitvā ekavanasaṇḍe dve divasāni na vasi , ekarukkhamūle dve divasāni na nisīdi, ekagāme dve divasāni piṇḍāya na pāvisi. Iti vanato vanaṃ, rukkhato rukkhaṃ, gāmato gāmaṃ āhiṇḍanto anurūpapaṭipadaṃ paṭipajjitvā aggaphale patiṭṭhāsi. Atha yasmā moneyyapaṭipadaṃ ukkaṭṭhaṃ katvā pūrento bhikkhu satteva māsāni jīvati, majjhimaṃ katvā pūrento satta vassāni, mandaṃ katvā pūrento soḷasa vassāni. Ayañca ukkaṭṭhaṃ katvā pūresi, tasmā satta māse ṭhatvā attano āyusaṅkhāraparikkhayaṃ ñatvā nhāyitvā nivāsetvā kāyabandhanaṃ bandhitvā diguṇaṃ saṅghāṭiṃ pārupitvā dasabalābhimukho pañcapatiṭṭhitaṃ vanditvā añjaliṃ paggahetvā hiṅgulakapabbataṃ nissāya ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. Tassa parinibbutabhāvaṃ ñatvā bhagavā bhikkhusaṅghena saddhiṃ tattha gantvā sarīrakiccaṃ katvā dhātuyo gāhāpetvā cetiyaṃ patiṭṭhāpetvā agamāsīti.
彼长老无所求，入山脚下，在一丛树林中居于两日，不坐于一树下两日，不入一村落托食两日。由此乃由林转至林，由树转至树，由村转至村，修行循序不乱，得先行果后安心安住。因通达寂默道，于初已完成之时候，能生中等八年，能生后期十六载。常住时数亦如是——若以初期为丈量，八年成就；以中期量度，七年完成；以后期计，十六年完成。彼长老因践行寂默道，终成证果。了知寿命业报终结，已洗浴净身更衣，束缚身心，穿两倍桑伽缚衣，五力增长已成道，五根具足，合掌毕敬，依据灵鹫山而立，独处无缚，无依无碍，证得涅槃。此长老证涅槃之实相已示现，世尊偕僧众往其遗骨处，办完尸体事宜，奉安舍利塔而离去。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 名为《胜义光明》的小部注中。
Suttanipāta-aṭṭhakathāya nālakasuttavaṇṇanā niṭṭhitā. · 《经集注》中《纳拉咖经》的解释终了。
12. Dvayatānupassanāsuttavaṇṇanā十二、《二法随观经》的解释
Evaṃme sutanti dvayatānupassanāsuttaṃ. Kā uppatti? Imassa suttassa attajjhāsayato uppatti. Attajjhāsayena hi bhagavā imaṃ suttaṃ desesi. Ayamettha saṅkhepo, vitthāro panassa atthavaṇṇanāyameva āvi bhavissati. Tattha evaṃ me sutantiādīni vuttanayāneva. Pubbārāmeti sāvatthinagarassa puratthimadisāyaṃ ārāme. Migāramātu pāsādeti ettha visākhā upāsikā attano sasurena migārena seṭṭhinā mātuṭṭhāne ṭhapitattā ‘‘migāramātā’’ti vuccati. Tāya migāramātuyā navakoṭiagghanakaṃ mahālatāpiḷandhanaṃ vissajjetvā kārāpito pāsādo heṭṭhā ca upari ca pañca pañca gabbhasatāni katvā sahassakūṭāgāragabbho, so ‘‘migāramātupāsādo’’ti vuccati. Tasmiṃ migāramātu pāsāde.
如是我闻，此为有关二法观照的经文。此经如何产生？缘于此经之本意而生。世尊因本意而宣说此经。此处略说其要，详细释义当于此而得。文首『如是我闻』等语，皆为前言。本经说于舍卫城东郊之园林，即摩诃毗兰达摩诃蔓林，此园名 ‘‘麂母园’’ 。此处有维萨迦居士，因其女婿麂买为富商，于此树立 ‘‘麂母塔’’ 。其麂母塔旁，又建豪华宏大宫殿，内分上下各有五百室，并有万重屋顶，故称 ‘‘麂母宫殿’’ 。正是在此麂母宫殿中。
Tena kho pana samayena bhagavāti yaṃ samayaṃ bhagavā sāvatthiṃ nissāya pubbārāme migāramātu pāsāde viharati, tena samayena. Tadahuposatheti tasmiṃ ahu uposathe, uposathadivaseti vuttaṃ hoti. Pannaraseti idaṃ uposathaggahaṇena sampattāvasesuposathapaṭikkhepavacanaṃ. Puṇṇāya puṇṇamāya rattiyāti pannarasadivasattā divasagaṇanāya abbhādiupakkilesavirahattā rattiguṇasampattiyā ca puṇṇattā puṇṇāya, paripuṇṇacandattā puṇṇamāya ca rattiyā. Bhikkhusaṅghaparivutoti bhikkhusaṅghena parivuto. Abbhokāse nisinno hotīti migāramātu ratanapāsādapariveṇe abbhokāse upari appaṭicchanne okāse paññattavarabuddhāsane nisinno hoti. Tuṇhībhūtaṃ tuṇhībhūtanti atīva tuṇhībhūtaṃ, yato yato vā anuviloketi , tato tato tuṇhībhūtaṃ, tuṇhībhūtaṃ vācāya, puna tuṇhībhūtaṃ kāyena. Bhikkhusaṅghaṃ anuviloketvāti taṃ parivāretvā nisinnaṃ anekasahassabhikkhuparimāṇaṃ tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ ‘‘ettakā ettha sotāpannā, ettakā sakadāgāmino, ettakā anāgāmino ettakā āraddhavipassakā kalyāṇaputhujjanā, imassa bhikkhusaṅghassa kīdisī dhammadesanā sappāyā’’ti sappāyadhammadesanāparicchedanatthaṃ ito cito ca viloketvā.
彼时，世尊住于舍卫城东郊麂母宫殿，此时即为优波舍那日，斯日称为优波舍那节。十五日指此优波舍那的周期天数；一十五日为一节期计数，即无污染之满月夜。比库众环绕，即为比库众环绕守日。世尊端坐于麂母宝塔围绕之空隙处，空隙清净不被遮蔽，端坐于特定空间中的宝座上。所谓寂静者，谓世尊无时不寂静，静于语意，静于形体。比库众观察此比库众，环绕众多，寂静观照此比库众，观察有多少已得初果者，有多少已得第二果者，有多少已得第三果者，有多少已得第四果者，及劣人净行比库们，审视此比库众教法宣说状况，前后观察。
Yete, bhikkhave, kusalā dhammāti ye te ārogyaṭṭhena anavajjaṭṭhena iṭṭhaphalaṭṭhena kosallasambhūtaṭṭhena ca kusalā sattatiṃsabodhipakkhiyadhammā, tajjotakā vā pariyattidhammā. Ariyāniyyānikā sambodhagāminoti upagantabbaṭṭhena ariyā, lokato niyyānaṭṭhena niyyānikā, sambodhasaṅkhātaṃ arahattaṃ gamanaṭṭhena sambodhagāmino. Tesaṃ vo bhikkhave…pe… savanāya, tesaṃ bhikkhave kusalānaṃ…pe… sambodhagāmīnaṃ kā upanisā, kiṃ kāraṇaṃ, kiṃ payojanaṃ tumhākaṃ savanāya, kimatthaṃ tumhe te dhamme suṇāthāti vuttaṃ hoti. Yāvadeva dvayatānaṃ dhammānaṃ yathābhūtaṃ ñāṇāyāti ettha yāvadevāti paricchedāvadhāraṇavacanaṃ. Dve avayavā etesanti dvayā, dvayā eva dvayatā, tesaṃ dvayatānaṃ. ‘‘Dvayāna’’ntipi pāṭho. Yathābhūtaṃ ñāṇāyāti aviparītañāṇāya. Kiṃ vuttaṃ hoti? Yadetaṃ lokiyalokuttarādibhedena dvidhā vavatthitānaṃ dhammānaṃ vipassanāsaṅkhātaṃ yathābhūtañāṇaṃ, etadatthāya na ito bhiyyoti, savanena hi ettakaṃ hoti, taduttari visesādhigamo bhāvanāyāti. Kiñca dvayataṃ vadethāti ettha pana sace, vo bhikkhave, siyā, kiñca tumhe, bhante, dvayataṃ vadethāti ayamadhippāyo. Padattho pana ‘‘kiñca dvayatābhāvaṃ vadethā’’ti.
比库们，所谓善法者，是身心康健无缺，得利益之善法，乃由精进而生之三十七道品，如此光明普遍之法，圣众于觉悟必经路径之法，必应接近此觉者圣人（圣者）之法。是众当学，出世之人，走向成就，觉悟、阿拉汉果、贤圣出世；听闻此法，以便获胜利，其由来、缘由、目的，为使尔等深入了解此法。所谓真实辨识二法，是指导二法之辨识界限。此二，谓二者，亦称二法。文字中写为“二者”。所谓真实辨识，谓以正知而非颠倒者。此指世间法与出世间法之分别，凡夫与圣者之分别，涅槃行者所证实之彼世法，故非过多延伸，是适时传述。深化是修习，是心力开发。所谓若尔等言二法，是此意。所用辞“何谓言二法无有者？”是问。
(1) Tato bhagavā dvayataṃ dassento ‘‘idaṃ dukkha’’nti evamādimāha. Tattha dvayatānaṃ catusaccadhammānaṃ ‘‘idaṃ dukkhaṃ, ayaṃ dukkhasamudayo’’ti evaṃ lokiyassa ekassa avayavassa sahetukassa vā dukkhassa dassanena ayaṃ ekānupassanā, itarā lokuttarassa dutiyassa avayavassa saupāyassa vā nirodhassa dassanena dutiyānupassanā. Paṭhamā cettha tatiyacatutthavisuddhīhi hoti, dutiyā pañcamavisuddhiyā. Evaṃ sammā dvayatānupassinoti iminā vuttanayena sammā dvayadhamme anupassantassa satiyā avippavāsena appamattassa, kāyikacetasikavīriyātāpena ātāpino kāye ca jīvite ca nirapekkhattā , pahitattassa. Pāṭikaṅkhanti icchitabbaṃ. Diṭṭheva dhamme aññāti asmiṃyeva attabhāve arahattaṃ. Sati vā upādisese anāgāmitāti ‘‘upādisesa’’nti punabbhavavasena upādātabbakkhandhasesaṃ vuccati, tasmiṃ vā sati anāgāmibhāvo paṭikaṅkhoti dasseti. Tattha kiñcāpi heṭṭhimaphalānipi evaṃ dvayatānupassinova honti, uparimaphalesu pana ussāhaṃ janento evamāha.
世尊示现二法，说道“此为苦。”等如是。此处指四圣谛中二法，“此为苦，此为苦集”等，乃所观察的苦法，第一世间法的成分；而出世法第二成分为止息，即苦灭。第一法因第三、四净化而显现定慧，第二法由第五净化得生。如此正观察二法者，即为二法之观。此中观察之心，必不疏忽，善修身心精勤者，闲暇超然生活，具足解脱之志。所谓观察者，当立志于此法，乃见真性而达阿拉汉果。若存念余毒者，则指为非涅槃行者，所谓余毒者，谓仍存贪瞋癡，故此由观察余毒显示。又如下界与上界利益亦由此二法观察而生，上界更生精进而称。
Idamavocātiādi saṅgītikārānaṃ vacanaṃ. Tattha idanti ‘‘ye te, bhikkhave’’tiādivuttanidassanaṃ. Etanti idāni ‘‘ye dukkha’’nti evamādivattabbagāthābandhanidassanaṃ. Imā ca gāthā catusaccadīpakattā vuttatthadīpikā eva, evaṃ santepi gāthārucikānaṃ pacchā āgatānaṃ pubbe vuttaṃ asamatthatāya anuggahetvā ‘‘idāni yadi vadeyya sundara’’nti ākaṅkhantānaṃ vikkhittacittānañca atthāya vuttā. Visesatthadīpikā vāti avipassake vipassake ca dassetvā tesaṃ vaṭṭavivaṭṭadassanato, tasmā visesatthadassanatthameva vuttā. Esa nayo ito parampi gāthāvacanesu.
“此言……”等是歌者之语。此中“此”者，意为“尔等比库”等开场白。今则谓“此苦”等即为须听之因果谛法歌。此歌乃四圣谛之阐明，用以提示旨趣。纵有似歌美音者，实则后人散漫误会，故借其词以表真法。称为“显特意旨之歌”，区分正见与邪见者，故详述真理与次第，故称显特意旨。此法理由此歌文述见。此法理今述于前章中。
§730
730. Tattha yattha cāti nibbānaṃ dasseti. Nibbāne hi dukkhaṃ sabbaso uparujjhati, sabbappakāraṃ uparujjhati, sahetukaṃ uparujjhati, asesañca uparujjhati. Tañca magganti tañca aṭṭhaṅgikaṃ maggaṃ.
七三〇。此处所谓“何处”等指涅槃之处。涅槃乃苦之全然止息，诸类有害全尽，即所谓断除诸缘起。此者即为八正道法。
§731-3
731-3.Cetovimuttihīnā te, atho paññāvimuttiyāti ettha arahattaphalasamādhi rāgavirāgā cetovimutti, arahattaphalapaññā avijjāvirāgā paññāvimuttīti veditabbā. Taṇhācaritena vā appanājhānabalena kilese vikkhambhetvā adhigataṃ arahattaphalaṃ rāgavirāgā cetovimutti, diṭṭhicaritena upacārajjhānamattaṃ nibbattetvā vipassitvā adhigataṃ arahattaphalaṃ avijjāvirāgā paññāvimutti. Anāgāmiphalaṃ vā kāmarāgaṃ sandhāya rāgavirāgā cetovimutti, arahattaphalaṃ sabbappakārato avijjāvirāgā paññāvimuttīti. Antakiriyāyāti vaṭṭadukkhassa antakaraṇatthāya . Jātijarūpagāti jātijaraṃ upagatā, jātijarāya vā upagatā, na parimuccanti jātijarāyāti evaṃ veditabbā. Sesamettha ādito pabhuti pākaṭameva. Gāthāpariyosāne ca saṭṭhimattā bhikkhū taṃ desanaṃ uggahetvā vipassitvā tasmiṃyeva āsane arahattaṃ pāpuṇiṃsu. Yathā cettha, evaṃ sabbavāresu.
『无心解脱』者，或名为『智慧解脱』。此处须分别观知：阿拉汉果、禅那果为贪嗔解脱，即心解脱；获此阿拉汉果之智慧，为无明解脱，即智慧解脱。借由渴爱行为或禅那力量撵除烦恼，所获之阿拉汉果为贪嗔解脱；以见行为，禅那仅为辅助稍止，后以内观深入，所得阿拉汉果为无明解脱。对未来生无余果者，若以欲贪为缘，则为贪嗔心解脱；而阿拉汉果全方位的是无明心解脱。所谓『终结作用』，是指终止轮回之苦。所谓『生老病死』，是生死苦之体现，生死苦未得完全断除，谓之未得究竟解脱。此处所取诸义甚明白。诗句结尾时，六十名比库深细领会此说法，内观后于同一座位上证得阿拉汉果。如是，于一切变动次第皆复如是。
(2) Ato eva bhagavā ‘‘siyā aññenapi pariyāyenā’’tiādinā nayena nānappakārato dvayatānupassanaṃ āha. Tattha dutiyavāre upadhipaccayāti sāsavakammapaccayā. Sāsavakammañhi idha ‘‘upadhī’’ti adhippetaṃ. Asesavirāganirodhāti asesaṃ virāgena nirodhā, asesavirāgasaṅkhātā vā nirodhā.
因此，世尊以‘或由他法转变’等譬喻，因机宜便以二谛观念作不同类比而说。于第二次变次中，『烦恼缘』即有漏业缘。此处『烦恼业』中特指‘烦恼’（upadhī）一词。『尽断贪欲』者，是指以完全断尽贪欲而止息；或由包含了完全断贪欲之止息。
§734
734.Upadhinidānāti kammapaccayā. Dukkhassa jātippabhavānupassīti vaṭṭadukkhassa jātikāraṇaṃ ‘‘upadhī’’ti anupassanto. Sesamettha pākaṭameva. Evaṃ ayampi vāro cattāri saccāni dīpetvā arahattanikūṭeneva vutto. Yathā cāyaṃ, evaṃ sabbavārā.
『烦恼缘』者，即业缘也。不察视轮回苦生起缘，即生起缘作『烦恼』而不察视。如上所言，含义甚明了。由此可知，第四谛亦分四义明示，专指阿拉汉难得义。此处的义义亦当依此理解。
(3) Tattha tatiyavāre avijjāpaccayāti bhavagāmikammasambhāraavijjāpaccayā. Dukkhaṃ pana sabbattha vaṭṭadukkhameva.
在第三次变次中，『无明缘』者，是指出世行法（出世间所习业）形成的无明缘。轮回之苦实为轮回苦本身。
§735
735.Jātimaraṇasaṃsāranti khandhanibbattiṃ jātiṃ khandhabhedaṃ maraṇaṃ khandhapaṭipāṭiṃ saṃsārañca. Vajantīti gacchanti upenti. Itthabhāvaññathābhāvanti imaṃ manussabhāvaṃ ito avasesaaññanikāyabhāvañca. Gatīti paccayabhāvo.
生死轮回者，是指五蕴之生起，生为五蕴不同法的产生，死为五蕴的分散，轮回是五蕴接续活动。所谓‘行’者，谓生起和流转。‘此身之性不同’言人身生命状态由此殊异；‘彼方之生存状态等’指离世后的种种状态。‘去’意指因缘而生的消失，属于缘起性质。
§736
736.Avijjā hāyanti avijjā hi ayaṃ. Vijjāgatā ca ye sattāti ye ca arahattamaggavijjāya kilese vijjhitvā gatā khīṇāsavasattā. Sesamuttānatthameva.
无明是离苦之根本，有无明则有苦。以智慧而断疑灭烦恼者，是阿拉汉、已入断灭道者。于断除余痕顺利解脱者，谓之无疑无碍。此理义旨甚明。
(4) Catutthavāre saṅkhārapaccayāti puññāpuññāneñjābhisaṅkhārapaccayā.
（四）谓「行取因」者，即善恶业所导致之行取现象为因。
§738-9
738-9.Etamādīnavaṃ ñatvāti yadidaṃ dukkhaṃ saṅkhārapaccayā, etaṃ ādīnavanti ñatvā. Sabbasaṅkhārasamathāti sabbesaṃ vuttappakārānaṃ saṅkhārānaṃ maggañāṇena samathā, upahatatāya phalasamatthatāyāti vuttaṃ hoti. Saññānanti kāmasaññādīnaṃ maggeneva uparodhanā. Etaṃ ñatvā yathātathanti etaṃ dukkhakkhayaṃ aviparītaṃ ñatvā. Sammaddasāti sammādassanā. Sammadaññāyāti saṅkhataṃ aniccādito, asaṅkhatañca niccādito ñatvā. Mārasaṃyoganti tebhūmakavaṭṭaṃ. Sesamuttānatthameva.
738-9.所谓了知苦谛之起因，即明白此苦由行取而生，称此为苦之根本烦恼；了知此点即谓之「观苦之根本烦恼」。所谓诸行平息，意指以道之智见断一切所造诸行之动摇，成其止息与果报平静，故名。所谓受者，即指如欲受等受之道理，此乃受停止之障碍。了知此理，则辨别如实，亦即正确了解苦之消灭状态不相反。所谓正见，指正确见解。所谓正智慧，即了知一切有为之法无常起灭，非为常法；非为无为之法而为常法。所谓魔境者，即明知三界轮回之因果障碍。余义已尽，当止。
(5) Pañcamavāre viññāṇapaccayāti kammasahajātaabhisaṅkhāraviññāṇapaccayā.
（五）谓「识取因」者，即由业所生之境界认识所依之识取为因。
§741
741.Nicchātoti nittaṇho. Parinibbutoti kilesaparinibbānena parinibbuto hoti. Sesaṃ pākaṭameva.
741.所谓了结者，为断尽之义。所谓涅槃，即谓借由烦恼的灭尽而得涅槃境界。余义已了，详见显明。
(6) Chaṭṭhavāre phassapaccayāti abhisaṅkhāraviññāṇasampayuttaphassapaccayāti attho. Evaṃ ettha padapaṭipāṭiyā vattabbāni nāmarūpasaḷāyatanāni avatvā phasso vutto. Tāni hi rūpamissakattā kammasampayuttāneva na honti, idañca vaṭṭadukkhaṃ kammato vā sambhaveyya kammasampayuttadhammato vāti.
（六）谓「触取因」者，即由识所伴随之触为依而显现之境界取为因。故此处当循次第论说名色、六处之关系，遂及触之说。因色根混杂，不能单独为业所缔结；且依所缔结之业而生之苦亦应由业或业相而生。
§742-3
742-3.Bhavasotānusārinanti taṇhānusārinaṃ. Pariññāyāti tīhi pariññāhi parijānitvā. Aññāyāti arahattamaggapaññāya ñatvā. Upasame ratāti phalasamāpattivasena nibbāne ratā. Phassābhisamayāti phassanirodhā. Sesaṃ pākaṭameva.
742-3.所谓顺流生者，即随渴爱流转者。所谓了知者，即以三种了知了达之谓。所谓知见者，指以阿拉汉之道智明了。所谓住于安乐者，即以证得涅槃之果乐为乐。所谓触止者，是谓断除触界。余义已尽，详见显明。
(7) Sattamavāre vedanāpaccayāti kammasampayuttavedanāpaccayā.
（七）第七支缘为受缘，即与业相关联之受为缘。
§744-5
744-5.Adukkhamasukhaṃ sahāti adukkhamasukhena saha. Etaṃ dukkhanti ñatvānāti etaṃ sabbaṃ vedayitaṃ ‘‘dukkhakāraṇa’’nti ñatvā, vipariṇāmaṭṭhitiaññāṇadukkhatāhi vā dukkhaṃ ñatvā. Mosadhammanti nassanadhammaṃ. Palokinanti jarāmaraṇehi palujjanadhammaṃ. Phussa phussāti udayabbayañāṇena phusitvā phusitvā. Vayaṃ passanti ante bhaṅgameva passanto. Evaṃ tattha vijānatīti evaṃ tā vedanā vijānāti, tattha vā dukkhabhāvaṃ vijānāti. Vedanānaṃ khayāti tato paraṃ maggañāṇena kammasampayuttānaṃ vedanānaṃ khayā. Sesamuttānameva.
第744-5节。“苦乐共事”者，与苦乐同在者也。此即知苦者，知此诸受皆为‘苦之因缘’，并了知受转变之苦或无明之苦。所谓迷惑法，即害灭之法。所谓世间者，即生老死滑流之法。触触者，即凭借生灭智，感受反复。眷念末了，如破碎时观见。如此，世尊于此处谓此受为认识的，即在此处了知彼苦之境界。受消灭后，乃达彼道慧，业感受受悉灭彼受，乃完毕灭尽也。
(8) Aṭṭhamavāre taṇhāpaccayāti kammasambhārataṇhāpaccayā .
（八）第八支缘为渴爱缘，即由业聚渴爱为缘。
§747
747.Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavanti etaṃ dukkhassa sambhavaṃ taṇhāya ādīnavaṃ ñatvā. Sesamuttānameva.
第747节。知此初生之渴爱，渴爱由苦生起，知此苦因渴爱而生。此亦为完毕灭尽。
(9) Navamavāre upādānapaccayāti kammasambhāraupādānapaccayā.
（九）第九支缘为取缘，即由业聚取为缘。
§748-9
748-9.Bhavoti vipākabhavo khandhapātubhāvo. Bhūto dukkhanti bhūto sambhūto vaṭṭadukkhaṃ nigacchati. Jātassa maraṇanti yatrāpi ‘‘bhūto sukhaṃ nigacchatī’’ti bālā maññanti, tatrāpi dukkhameva dassento āha – ‘‘jātassa maraṇaṃ hotī’’ti. Dutiyagāthāya yojanā – aniccādīhi sammadaññāya paṇḍitā upādānakkhayā jātikkhayaṃ nibbānaṃ abhiññāya na gacchanti punabbhavanti.
第748-9节。生则果报之生起，蕴堕落生。谓生即苦，生而生起轮回苦痛。若言‘生即至乐’乃愚见，其中虽见乐，实为苦也。曾云‘生必有死’，此理显然。第二偈云：凭无常等诸相正智，智者断取，灭取生灭证入涅槃，离苦不复生。
(10) Dasamavāre ārambhapaccayāti kammasampayuttavīriyapaccayā.
（十）第十缘起，名为起始缘，即与业相应的精进缘。
§751
751.Anārambhe vimuttinoti anārambhe nibbāne vimuttassa. Sesamuttānameva.
751.「未起即自由」，意谓在未起始法时即获解脱。此为解脱的总称。
(11) Ekādasamavāre āhārapaccayāti kammasampayuttāhārapaccayā. Aparo nayo – catubbidhā sattā rūpūpagā, vedanūpagā, saññūpagā, saṅkhārūpagāti. Tattha ekādasavidhāya kāmadhātuyā sattā rūpūpagā kabaḷīkārāhārasevanato. Rūpadhātuyā sattā aññatra asaññehi vedanūpagā phassāhārasevanato. Heṭṭhā tividhāya arūpadhātuyā sattā saññūpagā saññābhinibbattamanosañcetanāhārasevanato . Bhavagge sattā saṅkhārūpagā saṅkhārābhinibbattaviññāṇāhārasevanatoti. Evampi yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ āhārapaccayāti veditabbaṃ.
（十一）第十一缘起，名为食缘，即与业相应的食馀缘。另一说法：众生有四种类别，与色蕴相应者、与受相应者、与想相应者、与行相应者。其中，十一类众生依欲界色界而生，因饮食而堕恶趣；色界众生除非无感受者，亦以触感饮食；更下三种无色界众生，以想为食；有情以行蕴为食，即以识为食。由此观之，一切苦患皆因食缘而起，应当知此。
§755
755.Ārogyanti nibbānaṃ. Saṅkhāya sevīti cattāro paccaye paccavekkhitvā sevamāno, ‘‘pañcakkhandhā dvādasāyatanāni aṭṭhārasadhātuyo’’ti evaṃ vā lokaṃ saṅkhāya ‘‘aniccaṃ dukkhaṃ anattā’’ti ñāṇena sevamāno. Dhammaṭṭhoti catusaccadhamme ṭhito. Saṅkhyaṃ nopetīti ‘‘devo’’ti vā ‘‘manusso’’ti vā ādikaṃ saṅkhyaṃ na gacchati. Sesamuttānameva.
755.涅槃即健康。分析四缘而行，即观五蕴、十二处、十八界界限；以无常、苦、无我智慧观察世间之法。立于四圣谛法中。若论数目，则不包括诸神、人等起始数，亦即总称。
(12) Dvādasamavāre iñjitapaccayāti taṇhāmānadiṭṭhikammakilesaiñjitesu yato kutoci kammasambhāriñjitapaccayā.
（十二）第十二缘起，名为烦恼缘，即由渴爱、我见、业取等烦恼织合所起的业因缘。
§757
757.Ejaṃ vossajjāti taṇhaṃ cajitvā. Saṅkhāre uparundhiyāti kammaṃ kammasampayutte ca saṅkhāre nirodhetvā. Sesamuttānameva.
757.此称放逸，即断除渴爱；及束缚行为，即断绝与业相应的行蕴。此为总称。
(13) Terasamavāre nissitassa calitanti taṇhāya taṇhādiṭṭhimānehi vā khandhe nissitassa sīhasutte (saṃ. ni. 3.78) devānaṃ viya bhayacalanaṃ hoti. Sesamuttānameva.
(13) 关于十三种障碍，依止于此的渴爱和执著于渴爱的见解者，对于依止于蕴者而言，如狮吼经中所说（律藏三章78节）那样，内心如同天众般生起畏惧、动摇。此即缘起名义所归。
(14) Cuddasamavāre rūpehīti rūpabhavehi rūpasamāpattīhi vā. Arūpāti arūpabhavā arūpasamāpattiyo vā. Nirodhoti nibbānaṃ.
(14) 关于十四种障碍，谓色界之存在或色界的修成境界。无色界则指无色界之存在及无色界的修成境界。止灭即指涅槃。
§761
761.Maccuhāyinoti maraṇamaccu kilesamaccu devaputtamaccuhāyino, tividhampi taṃ maccuṃ hitvā gāminoti vuttaṃ hoti. Sesamuttānameva.
761．所谓死属死相，世间与染污及天子俱属死相，此死相分三类，弃舍此死相而往生他方，据此所说。此亦缘起名义所归。
(15) Pannarasamavāre yanti nāmarūpaṃ sandhāyāha. Tañhi lokena dhuvasubhasukhattavasena ‘‘idaṃ sacca’’nti upanijjhāyitaṃ diṭṭhamālokitaṃ. Tadamariyānanti idaṃ ariyānaṃ, anunāsikaikāralopaṃ katvā vuttaṃ. Etaṃ musāti etaṃ dhuvādivasena gahitampi musā, na tādisaṃ hotīti. Puna yanti nibbānaṃ sandhāyāha. Tañhi lokena rūpavedanādīnamabhāvato ‘‘idaṃ musā natthi kiñcī’’ti upanijjhāyitaṃ. Tadamariyānaṃ etaṃ saccanti taṃ idaṃ ariyānaṃ etaṃ nikkilesasaṅkhātā subhabhāvā, pavattidukkhapaṭipakkhasaṅkhātā sukhabhāvā, accantasantisaṅkhātā niccabhāvā ca anapagamanena paramatthato ‘‘sacca’’nti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ.
(15) 关于十五种障碍，说法者表明诸行名色的依止。在世间以恒常、美妙、乐役的现象被篡改、被照见为“此为真实”，此说法谓之不真实。所谓不真实者，乃对圣者而言，将此法去除鼻息时的净相。此说“此为谬”，实非真实；复次，该境界说法乃假借恒常等如实之相伪造，非是如此。复次，说生灭涅槃者以色受等断灭，生灭乃假，故说谬。对圣者而言，谓此为真实，乃因是圣者诸法已净，除惑断苦之理，常恒而不退转，从究竟意义上以正智慧正确洞见而识别。
§762-3
762-3.Anattani attamāninti anattani nāmarūpe attamāniṃ. Idaṃ saccanti maññatīti idaṃ nāmarūpaṃ dhuvādivasena ‘‘sacca’’nti maññati. Yena yena hīti yena yena rūpe vā vedanāya vā ‘‘mama rūpaṃ, mama vedanā’’tiādinā nayena maññanti. Tato tanti tato maññitākārā taṃ nāmarūpaṃ hoti aññathā. Kiṃ kāraṇaṃ? Tañhi tassa musā hoti, yasmā taṃ yathāmaññitākārā musā hoti, tasmā aññathā hotīti attho. Kasmā pana musā hotīti? Mosadhammañhi ittaraṃ, yasmā yaṃ ittaraṃ parittapaccupaṭṭhānaṃ, taṃ mosadhammaṃ nassanadhammaṃ hoti, tathārūpañca nāmarūpanti. Saccābhisamayāti saccāvabodhā. Sesamuttānameva.
762-3．所谓无我即谓无名色之我。此为真实，而所谓认为即为真实者，是对名色妄执为“真实”的见解。以种种方式，或依色或依受而起“这是我的色，这是我的受”等执著所生之假见。于是遂现有众多执见形态，其名色便不同。何以故？此即为谬谬，因所起执见本身即为谬谬，故其异者亦谬。何谓谬？谓其违背真理，因绕以相互推翻之法，其理为谬，其对诸色名色皆然。所谓洞见真实即为觉知真实。此亦缘起名义所归。
(16) Soḷasamavāre yanti chabbidhamiṭṭhārammaṇaṃ sandhāyāha. Tañhi lokena salabhamacchamakkaṭādīhi padīpabaḷisalepādayo viya ‘‘idaṃ sukha’’nti upanijjhāyitaṃ. Tadamariyānaṃ etaṃ dukkhanti taṃ idaṃ ariyānaṃ ‘‘kāmā hi citrā madhurā manoramā, virūparūpena mathenti citta’’ntiādinā (su. ni. 50; cūḷani. khaggavisāṇasuttaniddesa 136) nayena ‘‘etaṃ dukkha’’nti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ. Puna yanti nibbānameva sandhāyāha. Tañhi lokena kāmaguṇābhāvā ‘‘dukkha’’nti upanijjhāyitaṃ. Tadamariyānanti taṃ idaṃ ariyānaṃ paramatthasukhato ‘‘etaṃ sukha’’nti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ.
(16) 关于十六种障碍，谓依止于六种恶缘。如世间所观，若以蚂蚁、鱼、螳螂等涂以灯油，便生“这是乐”的错觉。对此，圣者说为苦，如经中释曰：“欲乐是异色甘美心于妄想，因其异形而使心惑乱”等（增支经，剑针经解释篇136节），借此方便殊胜智慧，断见“此即苦”的正确观照。复次，世间若断绝欲乐之性，则生“苦”的错觉。对圣者而言，则是究竟乐的真实，从正智慧真实观察得知“此即乐”。
§765-6
765-6.Kevalāti anavasesā. Iṭṭhāti icchitā patthitā. Kantāti piyā. Manāpāti manavuḍḍhikarā. Yāvatatthīti vuccatīti yāvatā ete cha ārammaṇā atthīti vuccanti. Vacanabyattayo veditabbo. Ete voti ettha voti nipātamattaṃ.
「绝对者」的意义是不间断无余，『意愿者』为欲望所支配，『愉悦者』为所爱所吸引，『满足者』能增长心中的满足感。『达到究竟者』谓有所到达者。此等六者名为诸缘起之缘。应当辨明此等言语扩展之义。此处即此，乃仅从句末词的角度而言。
§767-8
767-8.Sukhanti diṭṭhamariyehi, sakkāyassuparodhananti ‘‘sukha’’miti ariyehi pañcakkhandhanirodho diṭṭho, nibbānanti vuttaṃ hoti. Paccanīkamidaṃ hotīti paṭilomamidaṃ dassanaṃ hoti. Passatanti passantānaṃ, paṇḍitānanti vuttaṃ hoti. Yaṃ pareti ettha yanti vatthukāme sandhāyāha. Puna yaṃ pareti ettha nibbānaṃ.
对于贤圣们而言，见得胜法即得安乐，此「安乐」系谓五蕴断灭之乐胜，名为涅槃。此义为正逆展现。所谓「见者」为智慧清明之人称，谓他们可见真相。所言「既去者」为欲求世间实物者，谓其乐已超越于此。复言「既灭者」者为涅槃。
§769-71
769-71.Passāti sotāraṃ ālapati. Dhammanti nibbānadhammaṃ. Sampamūḷhetthaviddasūti sampamūḷhā ettha aviddasū bālā. Kiṃkāraṇaṃ sampamūḷhā? Nivutānaṃ tamo hoti, andhakāro apassataṃ, bālānaṃ avijjāya nivutānaṃ otthaṭānaṃ andhabhāvakaraṇo tamo hoti, yena nibbānadhammaṃ daṭṭhuṃ na sakkonti. Satañca vivaṭaṃ hoti, āloko passatāmivāti satañca sappurisānaṃ paññādassanena passataṃ ālokova vivaṭaṃ hoti nibbānaṃ. Santike na vijānanti, magā dhammassakovidāti yaṃ attano sarīre tacapañcakamattaṃ paricchinditvā anantarameva adhigantabbato, attano khandhānaṃ vā nirodhamattato santike nibbānaṃ, taṃ evaṃ santike santampi na vijānanti magabhūtā janā maggāmaggadhammassa saccadhammassa vā akovidā, sabbathā bhavarāga…pe… susambudho. Tattha māradheyyānupannehīti tebhūmakavaṭṭaṃ anupannehi.
「见者」谓耳洗净清，能言讲法。谓法者即涅槃法。能彻解根基者名为懂智，反之愚痴者不能彻解。何以故谓根基透彻？由于已灭之暗暗无明，是愚者因无明而迷失，内心险恶为黑暗，不能见涅槃法。真诚者心光明朗，如实视物。涅槃正若光明，无有隐蔽。虽近涅槃终难得知者，是有修行见道不晓，亦非道路、法，常陷轮回苦海……此地魔君之力所未能侵犯。
§772
772. Pacchimagāthāya sambandho ‘‘evaṃ asusambudhaṃ ko nu aññatra mariyehī’’ti. Tassattho – ṭhapetvā ariye ko nu añño nibbānapadaṃ jānituṃ arahati, yaṃ padaṃ catutthena ariyamaggena sammadaññāya anantarameva anāsavā hutvā kilesaparinibbānena parinibbanti, sammadaññāya vā anāsavā hutvā ante anupādisesāya nibbānadhātuyā parinibbantīti arahattanikūṭena desanaṃ niṭṭhāpesi.
后偈有关联云：「于此未得正觉者谁能于此诸贤间证得灭境？」因此立言指出：若经正法第四圣谛真实知见，必即无余圣灭，断尽烦恼，并得无余灭法，乃至终极之阿拉汉果宣说已毕。
Attamanāti tuṭṭhamanā. Abhinandunti abhinandiṃsu. Imasmiñca pana veyyākaraṇasminti imasmiṃ soḷasame veyyākaraṇe. Bhaññamāneti bhaṇiyamāne. Sesaṃ pākaṭameva.
「自己喜悦」意为心满意足，「赞叹」谓他人称赞。此处语出于此注疏之第十六品说明，谓赞叹者谓语动词变形时。
Evaṃ sabbesupi soḷasasu veyyākaraṇesu saṭṭhimatte saṭṭhimatte katvā saṭṭhiadhikānaṃ navannaṃ bhikkhusatānaṃ anupādāya āsavehi cittāni vimucciṃsu, soḷasakkhattuṃ cattāri cattāri katvā catusaṭṭhi saccānettha veneyyavasena nānappakārato desitānīti.
依此十六品与六十品语法著作编写，依六十种以上之多，且又超过六十，乃依九十九多数比库共修所发之无余心以断烦恼，分组四四组共十六，述及四十多个正理而无同异，故此如此传说。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 名为《胜义光明》的小部注中。
Suttanipāta-aṭṭhakathāya dvayatānupassanāsuttavaṇṇanā · 《经集注疏》双观经义疏
Niṭṭhittā.
已完成。
Niṭṭhito ca tatiyo vaggo atthavaṇṇanānayato, nāmena · 第三品依义疏释法已竟，依名则
Mahāvaggoti.
谓为《大品》。