5. Pārāyanavaggo · 5. 彼岸品义注
5. Pārāyanavaggo五、彼岸道品
Vatthugāthāvaṇṇanā事缘偈注释
§983
983.Kosalānaṃpurā rammāti pārāyanavaggassa vatthugāthā. Tāsaṃ uppatti – atīte kira bārāṇasivāsī eko rukkhavaḍḍhakī sake ācariyake adutiyo, tassa soḷasa sissā, ekamekassa sahassaṃ antevāsikā. Evaṃ te sattarasādhikasoḷasasahassā ācariyantevāsino sabbepi bārāṇasiṃ upanissāya jīvikaṃ kappentā pabbatasamīpaṃ gantvā rukkhe gahetvā tattheva nānāpāsādavikatiyo niṭṭhāpetvā kullaṃ bandhitvā gaṅgāya bārāṇasiṃ ānetvā sace rājā atthiko hoti, rañño, ekabhūmikaṃ vā…pe… sattabhūmikaṃ vā pāsādaṃ yojetvā denti. No ce, aññesampi vikiṇitvā puttadāraṃ posenti. Atha nesaṃ ekadivasaṃ ācariyo ‘‘na sakkā vaḍḍhakikammena niccaṃ jīvikaṃ kappetuṃ, dukkarañhi jarākāle etaṃ kamma’’nti cintetvā antevāsike āmantesi – ‘‘tātā, udumbarādayo, appasārarukkhe ānethā’’ti. Te ‘‘sādhū’’ti paṭissuṇitvā ānayiṃsu. So tehi kaṭṭhasakuṇaṃ katvā tassa abbhantaraṃ pavisitvā yantaṃ pūresi. Kaṭṭhasakuṇo supaṇṇarājā viya ākāsaṃ laṅghitvā vanassa upari caritvā antevāsīnaṃ purato oruhi. Atha ācariyo sisse āha – ‘‘tātā, īdisāni kaṭṭhavāhanāni katvā sakkā sakalajambudīpe rajjaṃ gahetuṃ, tumhepi, tātā, etāni karotha, rajjaṃ gahetvā jīvissāma, dukkhaṃ vaḍḍhakisippena jīvitu’’nti. Te tathā katvā ācariyassa paṭivedesuṃ. Tato ne ācariyo āha – ‘‘katamaṃ, tātā, rajjaṃ gaṇhāmā’’ti? ‘‘Bārāṇasirajjaṃ ācariyā’’ti. ‘‘Alaṃ, tātā, mā etaṃ rucci, mayañhi taṃ gahetvāpi ‘vaḍḍhakirājā vaḍḍhakiyuvarājā’ti vaḍḍhakivādā na muccissāma, mahanto jambudīpo, aññattha gacchāmā’’ti.
科萨拉国城镇的娱乐，指的是隔壁地区帕拉亚那部的布施经卷中的故事。据说过去巴拉那西住着一位树木养护师，他是一位老师，门下有十六名弟子，每人各有一千名寄宿弟子。如此这般，共有七万一千六千名弟子在此依止老师勤修，全部以巴拉那西为依止，谋生于世。他们常往邻近山林，采集树木，依树建造各式佛寺，竖立围墙，再运至恒河，于巴拉那西呈献给国王。若国王惠然接受，无论是独占一地或七地之宫殿皆可造建并获赠。若不然，他们便出售所得，养育子女。某日，该老师思虑道：“依靠树木养护的工作无法恒常谋生，年老时甚为困苦。”遂告诫门中寄宿弟子们说：“诸位，来拿去无花果树等木材。”弟子们闻此赞叹，然后运送木头。那木材收集堆积成堆后，竟如金翅鸟般飞翔穿越天空，在山林上方盘旋，飞临弟子前方筑巢。于是老师告诫弟子：“诸位，现今既已备齐木材车，可承接整个注册界的国土诸司政务，你们也应负责此事。承接后方可勉力生活，免除因养护树木而生苦。”弟子依令行事，并向老师报告。随后老师问：“诸位欲承接何处国土?”答曰：“巴拉那西国土。”老师说：“如此甚好，然我等承接后虽被称为树木养护王及王储，也必免不了树木养护说法，整个大印度应另择归属。”
Tato saputtadārā kaṭṭhavāhanāni , abhiruhitvā sajjāvudhā hutvā himavantābhimukhā gantvā himavati aññataraṃ nagaraṃ pavisitvā rañño nivesaneyeva paccuṭṭhahaṃsu. Te tattha rajjaṃ gahetvā ācariyaṃ rajje abhisiñciṃsu. So ‘‘kaṭṭhavāhano rājā’’ti pākaṭo ahosi. Tampi nagaraṃ tena gahitattā ‘‘kaṭṭhavāhananagara’’ntveva nāmaṃ labhi, tathā sakalaraṭṭhampi . Kaṭṭhavāhano rājā dhammiko ahosi, tathā yuvarājā amaccaṭṭhānesu ca ṭhapitā soḷasa sissā. Taṃ raṭṭhaṃ raññā catūhi saṅgahavatthūhi saṅgayhamānaṃ ativiya iddhaṃ phītaṃ nirupaddavañca ahosi. Nāgarā jānapadā rājānañca rājaparisañca ativiya mamāyiṃsu ‘‘bhaddako no rājā laddho, bhaddikā rājaparisā’’ti.
随后老师的十六名弟子登上装载木材的车辆，整装完毕，朝向喜马拉雅山行进，已抵达冰雪覆盖的地区，进入某一城镇，即进入国王的宫殿。弟子们承接国土后，向老师献上国土。于是该木材运输王显现贵相。他执掌之城市因此得名为“木材运输城市”，整个国家亦称之。该木材运输王公正慈明，王储在司政重地各设立十六名弟子。该国王及宫廷组织因王的德行，权力大盛，威严充足，毫无危险灾恶。城市、州邑、国王及王宫皆报以至诚敬重，颂曰：“幸得此王，幸得此王宫”。
Athekadivasaṃ majjhimadesato vāṇijā bhaṇḍaṃ gahetvā kaṭṭhavāhananagaraṃ āgamaṃsu paṇṇākārañca gahetvā rājānaṃ passiṃsu. Rājā ‘‘kuto āgatatthā’’ti sabbaṃ pucchi. ‘‘Bārāṇasito devā’’ti. So tattha sabbaṃ pavattiṃ pucchitvā – ‘‘tumhākaṃ raññā saddhiṃ mama mittabhāvaṃ karothā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchiṃsu. So tesaṃ paribbayaṃ datvā gamanakāle sampatte puna ādarena vatvā vissajjesi. Te bārāṇasiṃ gantvā tassa rañño ārocesuṃ. Rājā ‘‘kaṭṭhavāhanaraṭṭhā āgatānaṃ vāṇijakānaṃ ajjatagge suṅkaṃ muñcāmī’’ti bheriṃ carāpetvā ‘‘atthu me kaṭṭhavāhano mitto’’ti dvepi adiṭṭhamittā ahesuṃ. Kaṭṭhavāhanopi ca sakanagare bheriṃ carāpesi – ‘‘ajjatagge bārāṇasito āgatānaṃ vāṇijakānaṃ suṅkaṃ muñcāmi, paribbayo ca nesaṃ dātabbo’’ti. Tato bārāṇasirājā kaṭṭhavāhanassa lekhaṃ pesesi ‘‘sace tasmiṃ janapade daṭṭhuṃ vā sotuṃ vā araharūpaṃ kiñci acchariyaṃ uppajjati, amhepi dakkhāpetu ca sāvetu cā’’ti. Sopissa tatheva paṭilekhaṃ pesesi. Evaṃ tesaṃ katikaṃ katvā vasantānaṃ kadāci kaṭṭhavāhanassa atimahagghā accantasukhumā kambalā uppajjiṃsu bālasūriyarasmisadisā vaṇṇena. Te disvā rājā ‘‘mama sahāyassa pesemī’’ti dantakārehi aṭṭha dantakaraṇḍake likhāpetvā tesu karaṇḍakesu te kambale pakkhipitvā lākhācariyehi bahi lākhāgoḷakasadise kārāpetvā aṭṭhapi lākhāgoḷake samugge pakkhipitvā vatthena veṭhetvā rājamuddikāya lañchetvā ‘‘bārāṇasirañño dethā’’ti amacce pesesi. Lekhañca adāsi ‘‘ayaṃ paṇṇākāro nagaramajjhe amaccaparivutena pekkhitabbo’’ti.
某一日，中央地区的商人带货来到木材运输城市，携带彩色颜料，见到国王。国王询问来处，对方答曰“来自巴拉那西的天神”。国王详细问询全部情况后说：“愿你们与我的王共结友谊。”他们皆赞同成立友谊关系。国王赠与他们保护与护卫，旅行时安全顺利，返还时亦备加敬重。商人们至巴拉那西，报告国王：“我们将禁止今日抵达的巴拉那西商人的筒口放开，望王予以遵守。”国王击鼓宣告：“我接受木材运输商成为朋友。”而彼此亦击鼓相许：“今日抵达的巴拉那西商人放开筒口，我将予以禁止，护卫亦当赋予。”巴拉那西的国王遂写信给这位木材运输商：“若在该区域见闻或听闻任何阿拉汉的殊胜奇特之事，愿我们互相告知并助其休养。”该商人亦即写出回信。就这样立约之后，春天时木材运输商群中出现极为华美柔软的毯子，色彩既如幼日光芒。国王见状说：“将此寄予我的助手。”乃以牙筒八个，八牙筒装毯，外覆类似八牙筒之盒，由书吏装盒后寄送给助手，附铭牌署名“巴拉那西国王赠”，并附书：“此五彩颜料置于城中由护卫看护。”
Te gantvā bārāṇasirañño adaṃsu. So lekhaṃ vācetvā amacce sannipātetvā nagaramajjhe rājaṅgaṇe lañchanaṃ bhinditvā paliveṭhanaṃ apanetvā samuggaṃ vivaritvā aṭṭha lākhāgoḷake disvā ‘‘mama sahāyo lākhāgoḷakehi kīḷanakabālakānaṃ viya mayhaṃ lākhāgoḷake pesesī’’ti maṅku hutvā ekaṃ lākhāgoḷakaṃ attano nisinnāsane pahari. Tāvadeva lākhā paripati, dantakaraṇḍako vivaraṃ datvā dvebhāgo ahosi. So abbhantare kambalaṃ disvā itarepi vivari sabbattha tatheva ahosi. Ekameko kambalo dīghato soḷasahattho vitthārato aṭṭhahattho. Pasārite kambale rājaṅgaṇaṃ sūriyappabhāya obhāsitamiva ahosi. Taṃ disvā mahājano aṅguliyo vidhuni, celukkhepañca akāsi, ‘‘amhākaṃ rañño adiṭṭhasahāyo kaṭṭhavāhanarājā evarūpaṃ paṇṇākāraṃ pesesi, yuttaṃ evarūpaṃ mittaṃ kātu’’nti attamano ahosi. Rājā vohārike pakkosāpetvā ekamekaṃ kambalaṃ agghāpesi, sabbepi anagghā ahesuṃ. Tato cintesi – ‘‘pacchā pesentena paṭhamaṃ pesitapaṇṇākārato atirekaṃ pesetuṃ vaṭṭati, sahāyena ca me anaggho paṇṇākāro pesito, kiṃ nu, kho, ahaṃ sahāyassa peseyya’’nti? Tena ca samayena kassapo bhagavā uppajjitvā bārāṇasiyaṃ viharati. Atha rañño etadahosi – ‘‘vatthuttayaratanato aññaṃ uttamaratanaṃ natthi, handāhaṃ vatthuttayaratanassa uppannabhāvaṃ sahāyassa pesemī’’ti. So –
他们前往巴拉那西国王处呈献。国王朗读信件，召集官员，大厅中开启标牌，呈现八个牙筒，称：“我助手如同孩童般于八牙筒中戏玩，故送牙筒玩具作礼物。”仅这八个牙筒，打开后分为两半。毯子显露于内，其他皆露出，遍处皆同。每张毯子尺寸为长一万六千横八千。铺开毯子，令朝堂犹如阳光明照。百姓见后皆伸指赞叹，瘦长者则赞曰：“我们的国王助手木材运输王，送来此般颜料，确实当作如此好友。”国王放出市场命令，一一折叠毯子，无一折损。于是思量道：“后续寄来彩料之中，可无额外赠送？有助手送来柔软上品彩料，何不我亦遣送助手呢？”此时，迦叶佛陀降生，住于巴拉那西。国王遂思量：“富饶的织物宝藏无他胜者，明日将遣送助手彩料。”
‘‘Buddho loke samuppanno, hitāya sabbapāṇinaṃ;
佛陀出现在世间，为普利一切众生利益而现；
Dhammo loke samuppanno, sukhāya sabbapāṇinaṃ;
法出世间，为诸众生安乐出现在世。
Saṅgho loke samuppanno, puññakkhettaṃ anuttara’’nti. –
僧团是世间的现成存在，为不可胜过的善业基地。
Imaṃ gāthaṃ, yāva arahattaṃ, tāva ekabhikkhussa paṭipattiñca suvaṇṇapaṭṭe jātihiṅgulakena likhāpetvā sattaratanamaye samugge pakkhipitvā taṃ samuggaṃ maṇimaye samugge, maṇimayaṃ masāragallamaye, masāragallamayaṃ lohitaṅgamaye, lohitaṅgamayaṃ, suvaṇṇamaye, suvaṇṇamayaṃ rajatamaye, rajatamayaṃ dantamaye, dantamayaṃ sāramaye, sāramayaṃ samuggaṃ peḷāya pakkhipitvā peḷaṃ dussena veṭhetvā lañchetvā mattavaravāraṇaṃ sovaṇṇaddhajaṃ sovaṇṇālaṅkāra hemajālasañchannaṃ kāretvā tassupari pallaṅkaṃ paññāpetvā pallaṅke peḷaṃ āropetvā setacchattena dhāriyamānena sabbagandhapupphādīhi pūjāya kariyamānāya sabbatāḷāvacarehi thutisatāni gāyamānehi yāva attano rajjasīmā, tāva maggaṃ alaṅkārāpetvā sayameva nesi. Tatra ca ṭhatvā sāmantarājūnaṃ paṇṇākāraṃ pesesi – ‘‘evaṃ sakkarontehi ayaṃ paṇṇākāro pesetabbo’’ti . Taṃ sutvā te te rājāno paṭimaggaṃ āgantvā yāva kaṭṭhavāhanassa rajjasīmā, tāva nayiṃsu.
这首偈颂直到阿拉汉果状态止，应由一位比库依照修行执行，并用金牌以手指头写下来，置于七宝盒内，再置入宝盒之中，宝盒置于玛瑙制的盒内，玛瑙盒再入朱红珊瑚盒，朱红珊瑚盒内以金盒包裹，金盒又入银盒，银盒内置牙盒，牙盒内放精华盒，精华盒置于瓷盒内，瓷盒用锦缎盖住。锦缎用纯金丝缝制成棚遮，并于上方摆放床榻。将锦缎铺于床上，托于白绢之上，由持绢者手执，用诸香花百般供养，以诸应当仪轨，每日歌颂赞美到自己的疆域为止。就这样装饰并端持行进。居于其中时，四方诸王陛见并送来匾额，言：“应由萨咖众像赐此匾额。”诸王闻后，皆入封地，以此行礼。
Kaṭṭhavāhanopi sutvā paṭimaggaṃ āgantvā tatheva pūjento nagaraṃ pavesetvā amacce ca nāgare ca sannipātāpetvā rājaṅgaṇe paliveṭhanadussaṃ apanetvā peḷaṃ vivaritvā peḷāya samuggaṃ passitvā anupubbena sabbasamugge vivaritvā suvaṇṇapaṭṭe lekhaṃ passitvā ‘‘kappasatasahassehi atidullabhaṃ mama sahāyo paṇṇākāraratanaṃ pesesī’’ti attamano hutvā ‘‘asutapubbaṃ vata suṇimhā ‘buddho loke uppanno’ti, yaṃnūnāhaṃ gantvā buddhañca passeyyaṃ dhammañca suṇeyya’’nti cintetvā amacce āmantesi – ‘‘buddhadhammasaṅgharatanāni kira loke uppannāni, kiṃ kātabbaṃ maññathā’’ti . Te āhaṃsu – ‘‘idheva tumhe, mahārāja, hotha, mayaṃ gantvā pavattiṃ jānissāmā’’ti.
卡特瓦罕王闻此行列进来，以同样礼敬进入城中。召集诸贵族于宫殿，除开锦盒，察看盒内诸宝，一一开启所有盒子，读金牌上书，心悦诚服说：“千百劫以来，极难得此吉祥宝物相助。”于是心生欢喜，说：“曾听闻‘世尊已现于世’，我当前往观见佛陀与法。”便召集贵族们说：“世间佛法宝已经出现，当如何作为？”对方答：“这里就是，陛下，若来必知其事。”
Tato soḷasasahassaparivārā soḷasa amaccā rājānaṃ abhivādetvā ‘‘yadi buddho loke uppanno puna dassanaṃ natthi, yadi na uppanno, āgamissāmā’’ti niggatā. Rañño pana bhāgineyyo pacchā rājānaṃ vanditvā ‘‘ahampi gacchāmī’’ti āha. Tāta, tvaṃ tattha buddhuppādaṃ ñatvā puna āgantvā mama ārocehīti. So ‘‘sādhū’’ti sampaṭicchitvā agamāsi. Te sabbepi sabbattha ekarattivāsena gantvā bārāṇasiṃ pattā. Asampattesveva ca tesu bhagavā parinibbāyi. Te ‘‘ko buddho, kuhiṃ buddho’’ti sakalavihāraṃ āhiṇḍantā sammukhasāvake disvā pucchiṃsu. Te nesaṃ ‘‘buddho parinibbuto’’ti ācikkhiṃsu. Te ‘‘aho dūraddhānaṃ āgantvā dassanamattampi na labhimhā’’ti paridevamānā ‘‘kiṃ, bhante, koci bhagavatā dinnaovādo atthī’’ti pucchiṃsu. Āma, upāsakā atthi, saraṇattaye patiṭṭhātabbaṃ, pañcasīlāni samādātabbāni, aṭṭhaṅgasamannāgato uposatho upavasitabbo, dānaṃ dātabbaṃ, pabbajitabbanti. Te sutvā taṃ bhāgineyyaṃ amaccaṃ ṭhapetvā sabbe pabbajiṃsu. Bhāgineyyo paribhogadhātuṃ gahetvā kaṭṭhavāhanaraṭṭhābhimukho pakkāmi. Paribhogadhātu nāma bodhirukkhapattacīvarādīni. Ayaṃ pana bhagavato dhammakaraṇaṃ dhammadharaṃ vinayadharamekaṃ therañca gahetvā pakkāmi, anupubbena ca nagaraṃ gantvā ‘‘buddho loke uppanno ca parinibbutto cā’’ti rañño ārocetvā bhagavatā dinnovādaṃ ācikkhi. Rājā theraṃ upasaṅkamitvā dhammaṃ sutvā vihāraṃ kārāpetvā cetiyaṃ patiṭṭhāpetvā bodhirukkhaṃ ropetvā saraṇattaye pañcasu ca niccasīlesu patiṭṭhāya aṭṭhaṅgupetaṃ uposathaṃ upavasanto dānādīni dento yāvatāyukaṃ ṭhatvā kāmāvacaradevaloke nibbatti. Tepi soḷasasahassā pabbajitvā puthujjanakālakiriyaṃ katvā tasseva rañño parivārā sampajjiṃsu.
于是，十六万弟子与十六位贵族一同朝拜国王，称：“若佛已现世，复无缘见，我们便会前往。”国王的亲近朋友在朝见国王后也说：“我将随往，了解佛陀觉悟之事，请你得知后重返告知我。”那人答应说：“甚好！”随后大家同往伯纳西。未久，世尊于彼处般涅槃。众弟子四处游行，见到佛陀涅槃即问：“谁是佛陀？佛陀于何处？”获得答复：“佛已般涅槃。”众人非常悲痛，问：“尊者，有无佛陀所说的遗言？”答曰：“有，居士应皈依，受持五戒，具备八正道，守持斋戒，供养布施，出家修行。”众听闻贵族告知尊者后，亦悉出家。贵族们收集佛陀遗物，包括菩提树叶和袈裟，作为供养和持守。随后国王由此归信佛法，修建寺院，树菩提树，守持五戒，受八正齋戒，布施供养，直至寿终，往生天界。那时出家的十六万弟子和其亲属完善修行，皆随国王而出家。
Te ekaṃ buddhantaraṃ devaloke khepetvā amhākaṃ bhagavati anuppanneyeva devalokato cavitvā ācariyo pasenadirañño pitu purohitassa putto jāto nāmena ‘‘bāvarī’’ti, tīhi mahāpurisalakkhaṇehi samannāgato tiṇṇaṃ vedānaṃ pāragū, pituno ca accayena purohitaṭṭhāne aṭṭhāsi. Avasesāpi soḷasādhikasoḷasasahassā tattheva sāvatthiyā brāhmaṇakule nibbattā. Tesu soḷasa jeṭṭhantevāsino bāvarissa santike sippaṃ uggahesuṃ, itare soḷasasahassā tesaṃyeva santiketi evaṃ te punapi sabbe samāgacchiṃsu. Mahākosalarājāpi kālamakāsi, tato pasenadiṃ rajje abhisiñciṃsu. Bāvarī tassāpi purohito ahosi. Rājā pitarā dinnañca aññañca bhogaṃ bāvarissa adāsi. So hi daharakāle tasseva santike sippaṃ uggahesi. Tato bāvarī rañño ārocesi – ‘‘pabbajissāmahaṃ, mahārājā’’ti. ‘‘Ācariya, tumhesu ṭhitesu mama pitā ṭhito viya hoti, mā pabbajitthā’’ti. ‘‘Alaṃ, mahārāja, pabbajissāmī’’ti. Rājā vāretuṃ asakkonto ‘‘sāyaṃ pātaṃ mama dassanaṭṭhāne rājuyyāne pabbajathā’’ti yāci. Ācariyo soḷasasahassaparivārehi soḷasahi sissehi saddhiṃ tāpasapabbajjaṃ pabbajitvā rājuyyāne vasi, rājā catūhi paccayehi upaṭṭhahati. Sāyaṃ pātañcassa upaṭṭhānaṃ gacchati.
一次佛陀辗转天界后降世，婆罗门种姓中，宰相长子名叫巴瓦利，具三大圣人特征，精通三种智慧，因父逝世而居于宰相处。其余十六万弟子亦生于沙瓦提婆罗门之家。其大长者巴瓦利近侍教学，其他十六万弟子近侍同教。大国魔嘎萨拉王亦以巴谢那帝为王，一同供奉。巴瓦利有婆罗门导师。国王与父亲赐予巴瓦利财物。巴瓦利幼年时即随近侍出家。亲师告诫：“父亲如在，不可轻易出家。”巴瓦利誓言：“愿出家。”尽管国王阻止，允诺巴瓦利当晚于皇宫出家。亲师带领十六万弟子及其亲近随行，巴瓦利于皇宫中修苦行，国王以四种缘由供养护持。每日黄昏守护，护持勤谨。
Athekadivasaṃ antevāsino ācariyaṃ āhaṃsu – ‘‘nagarasamīpe vāso nāma mahāpalibodho, vijanasampātaṃ ācariya okāsaṃ gacchāma, pantasenāsanavāso nāma bahūpakāro pabbajitāna’’nti. Ācariyo ‘‘sādhū’’ti sampaṭicchitvā rañño ārocesi. Rājā tikkhattuṃ vāretvā vāretuṃ asakkonto dvesatasahassāni kahāpaṇāni datvā dve amacce āṇāpesi ‘‘yattha isigaṇo vāsaṃ icchati, tattha assamaṃ katvā dethā’’ti. Tato ācariyo soḷasādhikasoḷasasahassajaṭilaparivuto amaccehi anuggahamāno uttarajanapadā dakkhiṇajanapadābhimukho agamāsi. Tamatthaṃ gahetvā āyasmā ānando saṅgītikāle pārāyanavaggassa nidānaṃ āropento imā gāthāyo abhāsi.
一天末住者对巴瓦利道：“邻近城镇有名为大博利菩提树的地方，僧众众多，且有广泛利益，我们前往一游。”巴瓦利欣然同意，请国王奏报。国王力不能禁，出资二十万货币，派遣两位贵族随行，“凡士欲居何处，即由我安排安置。”带领庞大学众向北方城镇迈进。长者阿难赴舞会时演唱《前行序曲》，即为此时所唱偈颂。
Tattha kosalānaṃ purāti kosalaraṭṭhassa nagarā, sāvatthitoti vuttaṃ hoti. Ākiñcaññanti akiñcanabhāvaṃ, pariggahūpakaraṇavivekanti vuttaṃ hoti.
那里说的是，萨拉国原来的首都城名为沙瓦提。所谓『空无』意指无所有之境，『解脱取舍』指对所有物品及各种用具区分取舍的能力。
§984
984.So assakassa visaye, aḷakassa samāsaneti so brāhmaṇo assakassa ca aḷakassa cāti dvinnampi rājūnaṃ samāsanne visaye āsanne raṭṭhe, dvinnampi raṭṭhānaṃ majjheti adhippāyo. Godhāvarī kūleti godhāvariyā nadiyā kūle. Yattha godhāvarī dvidhā bhijjitvā tiyojanappamāṇaṃ antaradīpamakāsi sabbaṃ kapiṭṭhavanasañchannaṃ, yattha pubbesarabhaṅgādayo vasiṃsu, tasmiṃ deseti adhippāyo. So kira taṃ padesaṃ disvā ‘‘ayaṃ pubbasamaṇālayo pabbajitasāruppa’’nti amaccānaṃ nivedesi. Amaccā bhūmiggahaṇatthaṃ assakarañño satasahassaṃ, aḷakarañño satasahassaṃ adaṃsu. Te tañca padesaṃ aññañca dviyojanamattanti sabbampi pañcayojanamattaṃ padesaṃ adaṃsu. Tesaṃ kira rajjasīmantare so padeso hoti. Amaccā tattha assamaṃ kāretvā sāvatthito ca aññampi dhanaṃ āharāpetvā gocaragāmaṃ nivesetvā agamaṃsu. Uñchena ca phalena cāti uñchācariyāya ca vanamūlaphalena ca. Tasmā vuttaṃ ‘‘tasseva upanissāya, gāmo ca vipulo ahū’’ti.
984. 在阿薮国区域内，有一处称为阿剌迦的地方。据说该婆罗门居处在阿薮与阿剌迦两王的会聚之地，正位于两个王国的交界处。此地位于国中哥达瓦利河的河岸，哥达瓦利河由两支河流分开，河流宽约三十余由旬，被茂密的森林覆盖。在此地有诸多野猪等生活着，因此这儿即为行政首领的辖区。该首领到该地之后对臣属报告说：“这里是原来的沙门出家的修行处。” 诸臣为征用土地，阿薮国邦主各出一万，阿剌迦邦主出一万。他们还分别征用该地相邻的两幅地块，总计五万由旬即被拿下。该地恰处于两国之间的边界。因此诸使臣使其平分，将该地与彼地分割开来。诸使臣随后进入沙瓦提，收集其他财物，并驻扎于合查村，居住在那里。当地以峰果和下枝野果为果品，是因如此说：“以此为依托，村落因此昌盛广大。”
§985
985. Tattha tassāti tassa godhāvarīkūlassa, tassa vā brāhmaṇassa upayogatthe cetaṃ sāmivacanaṃ, taṃ upanissāyāti attho. Tato jātena āyena, mahāyaññamakappayīti tasmiṃ gāme kasikammādinā satasahassaṃ āyo uppajji, taṃ gahetvā kuṭumbikā rañño assakassa santikaṃ agamaṃsu ‘‘sādiyatu devo āya’’nti. So ‘‘nāhaṃ sādiyāmi, ācariyasseva upanethā’’ti āha. Ācariyopi taṃ attano aggahetvā dānayaññaṃ akappayi. Evaṃ so saṃvacchare saṃvacchare dānamadāsi.
985. 此处『那时』指的是哥达瓦利河岸，及居住在该地的婆罗门的活动场所，此词意为“依此为基础”。此后，由于人口自然增长，在该村庄通过种种耕种活动，产生了一万居民。当地村民携家眷前往两王驻地说明情况，请求王者赐福说：“愿天神恩泽此乡。” 王者答曰：“我不能赐福，仅作为师长在此。”随后，师长也自领头，为村庄举办施舍与大祭典。如此，每年都举行捐赠与祭祀。
§986
986.Mahāyaññanti gāthāyattho – so evaṃ saṃvacchare saṃvacchare dānayaññaṃ yajanto ekasmiṃ saṃvacchare taṃ mahāyaññaṃ yajitvā tato gāmā nikkhamma puna pāvisi assamaṃ. Paviṭṭho ca paṇṇasālaṃ pavisitvā ‘‘suṭṭhu dinna’’nti dānaṃ anumajjanto nisīdi. Evaṃ tasmiṃ paṭipaviṭṭhamhi taruṇāya brāhmaṇiyā ghare kammaṃ akātukāmāya ‘‘eso, brāhmaṇa, bāvarī godhāvarītīre anusaṃvaccharaṃ satasahassaṃ vissajjeti, gaccha tato pañcasatāni yācitvā dāsiṃ me ānehī’’ti pesito añño āgañchi brāhmaṇoti.
986. 这里所谓大祭典，诗意是指：那个施主每年以祭祀礼仪奉献祭典，完成大祭祀以后，离开村庄，之后再次回来，进入议事厅，对施主说“施舍甚善”。因此，在此预设的过程中，村中有位年轻婆罗门女性不欲做家务，请派人前往河岸婆罗门聚居地，说“这位婆罗门将年供一万施主，去那儿求财五百来施舍给我”。
§987-8
987-8.Ugghaṭṭapādoti maggagamanena ghaṭṭapādatalo, paṇhikāya vā paṇhikaṃ, gopphakena vā gopphakaṃ, jaṇṇukena vā jaṇṇukaṃ āhacca ghaṭṭapādo. Sukhañca kusalaṃ pucchīti sukhañca kusalañca pucchi ‘‘kacci te, brāhmaṇa, sukhaṃ, kacci kusala’’nti.
987-8.『开门足』意指进入道路，携带足足器具或提桶，或携带羊羔，或携带小牛，称为开门足。她问“安乐与善巧”之意，询问“你婆罗门可安乐乎？可善巧乎？”
§989-91
989-91.Anujānāhīti anumaññāhi saddahāhi. Sattadhāti sattavidhena. Abhisaṅkharitvāti gomayavanapupphakusatiṇādīni ādāya sīghaṃ sīghaṃ bāvarissa assamadvāraṃ gantvā gomayena bhūmiṃ upalimpitvā pupphāni vikiritvā tiṇāni santharitvā vāmapādaṃ kamaṇḍalūdakena dhovitvā sattapādamattaṃ gantvā attano pādatale parāmasanto evarūpaṃ kuhanaṃ katvāti vuttaṃ hoti. Bheravaṃ so akittayīti bhayajanakaṃ vacanaṃ akittayi, ‘‘sace me yācamānassā’’ti imaṃ gāthamabhāsīti adhippāyo. Dukkhitoti domanassajāto.
989-91. 『应允』者，是信任愿意许可。七者即七种。『兴起』说的是带着牛奶、森林花草、香气等物，由速速前往婆罗门门口，用牛奶涂抹土地，散布花朵，洒草叶，洗净左足，用水洒净约七步之地，使之形成洒净之地。那首领则宣称此地肃穆庄重，是恐怖之语，如“若对我请求”此诗句由首领吟唱。施主因此心生忧愁。
§992-4
992-4.Ussussatīti tassa taṃ vacanaṃ kadāci saccaṃ bhaveyyāti maññamāno sussati . Devatāti assame adhivatthā devatā eva. Muddhani muddhapāte vāti muddhe vā muddhapāte vā.
『令其干枯』者，彼以为或许其所言有时为真，故[使之]干枯。『天人』者，即住于庵室中的守护天人。『于头顶』者，即于头部或头顶之处。
§995-6
995-6.Bhotī carahi jānātīti bhotī ce jānāti. Muddhādhipātañcāti muddhapātañca. Ñāṇametthāti ñāṇaṃ me ettha.
『贵者，汝且知晓』者，即若贵者知晓之意。『以及头顶之落』者，即头顶之落下。『此处有我之智』者，即于此处有我之智。
§998
998.Purāti ekūnatiṃsavassavayakāle. Bāvaribrāhmaṇe pana godhāvarītīre vasamāne aṭṭhannaṃ vassānaṃ accayena buddho loke udapādi. Apaccoti anuvaṃso.
『昔时』者，即二十九岁之时。巴瓦利婆罗门住于果德瓦利河岸之时，历经八年之后，佛陀出现于世间。『后裔』者，即传承之子孙。
§999
999.Sabbābhiññābalappattoti sabbābhiññāya balappatto, sabbā vā abhiññāyo ca balāni ca patto. Vimuttoti ārammaṇaṃ katvā pavattiyā vimuttacitto.
『Sabbābhiññābalappattoti』者，谓获得一切神通与力量，即一切神通与众力量皆已取得；亦或神通与力量俱已成就；『Vimuttoti』者，做成放逸，身心解脱。
§1001-3
1001-3.Sokassāti soko assa. Pahūtapaññoti mahāpañño. Varabhūrimedhasoti uttamavipulapañño bhūte abhiratavarapañño vā. Vidhuroti vigatadhuro, appaṭimoti vuttaṃ hoti.
『忧愁之』者，即彼之忧愁。『具广大慧』者，即具有大智慧。『殊胜宏博之智』者，即最上广大之慧，或谓于诸有情中具足好乐殊胜之慧。『无负担』者，即已卸除重担，『无可匹敌』者，即所说之义。
§1004-9
1004-9.Mantapārageti vedapārage. Passavhoti passatha ajānatanti ajānantānaṃ. Lakkhaṇāti lakkhaṇāni. Byākkhātāti kathitāni, vitthāritānīti vuttaṃ hoti. Samattāti samattāni, paripuṇṇānīti vuttaṃ hoti. Dhammena manusāsatīti dhammena anusāsati.
『通达明咒彼岸』者，即通达吠陀彼岸。『汝等看』者，即汝等观看那些不了知的人。『相』者，即诸相。『已被宣说』者，即已被讲说，已被详细阐述，即所说之义。『圆满』者，即已圆满，已完整，即所说之义。『以法教导众人』者，即以法随顺教导。
§1011
1011.Jātiṃ gottañca lakkhaṇanti ‘‘kīva ciraṃ jāto’’ti mama jātiñca gottañca lakkhaṇañca. Mante sisseti mayā paricitavede ca mama sisse ca. Manasāyeva pucchathāti ime satta pañhe citteneva pucchatha.
出生与族姓又标示为『何等久远出生』，这是我的出生与族姓及其标示。依我所了解，『出家人』这一称呼，唯我所熟知的才是出家人。意念中亦应如此发问，这七个问题皆当于心中以此法自问。
§1013-8
1013-8.Tissametteyyoti ekoyeva esa nāmagottavasena vutto. Dubhayoti ubho. Paccekagaṇinoti visuṃ visuṃ gaṇavanto. Pubbavāsanavāsitāti pubbe kassapassa bhagavato sāsane pabbajitvā. Gatapaccāgatavattapuññavāsanāya vāsitacittā. Puramāhissatinti māhissatināmikaṃ puraṃ, nagaranti vuttaṃ hoti. Tañca nagaraṃ paviṭṭhāti adhippāyo, evaṃ sabbattha. Gonaddhanti godhapurassa nāmaṃ. Vanasavhayanti pavananagaraṃ vuccati, ‘‘vanasāvatthi’’nti eke. Evaṃ vanasāvatthito kosambiṃ, kosambito ca sāketaṃ anuppattānaṃ kira tesaṃ soḷasannaṃ jaṭilānaṃ chayojanamattā parisā ahosi.
关于三种（一）、仅是一种，仅以名称族姓而言（二）称为双方（二）、即二种（三）独觉众，指各自不同多个集体。先行习气之住者者，是过去世间咖萨巴佛教法中出家后的心意。住于往来诸善业习气之心。所谓城市者，为王族之城，也称为邑、城。统辖者即为城市的统领，诸处皆然。名为伽难达，即驼城。所谓森林城，即被称为『森林寂静』之地，另有一名。由此森林寂静遂形成国的革实池，进而又称为沙盖德，据传其会聚约有十六万复杂的人群。
§1019
1019. Atha bhagavā ‘‘bāvarissa jaṭilā mahājanaṃ saṃvaḍḍhentā āgacchanti, na ca tāva nesaṃ indriyāni paripākaṃ gacchanti, nāpi ayaṃ deso sappāyo, magadhakhette pana tesaṃ pāsāṇakacetiyaṃ sappāyaṃ. Tatra hi mayi dhammaṃ desente mahājanassa dhammābhisamayo bhavissati, sabbanagarāni ca pavisitvā āgacchantā bahutarena janena āgamissantī’’ti bhikkhusaṅghaparivuto sāvatthito rājagahābhimukho agamāsi. Tepi jaṭilā sāvatthiṃ āgantvā vihāraṃ pavisitvā ‘‘ko buddho, kuhiṃ buddho’’ti vicinantā gandhakuṭimūlaṃ gantvā bhagavato padanikkhepaṃ disvā ‘‘rattassa hi ukkuṭikaṃ padaṃ bhave…pe… vivaṭṭacchadassa idamīdisaṃ pada’’nti (a. ni. aṭṭha. 1.1.260-261; dha. pa. aṭṭha. 1.20 sāmāvatīvatthu; visuddhi. 1.45) ‘‘sabbaññu buddho’’ti niṭṭhaṃ gatā. Bhagavāpi anupubbena setabyakapilavatthuādīni nagarāni pavisitvā mahājanaṃ saṃvaḍḍhento pāsāṇakacetiyaṃ gato. Jaṭilāpi tāvadeva sāvatthito nikkhamitvā sabbāni tāni nagarāni pavisitvā pāsāṇakacetiyameva agamaṃsu. Tena vuttaṃ ‘‘kosambiñcāpi sāketaṃ, sāvatthiñca puruttamaṃ. Setabyaṃ kapilavatthu’’ntiādi.
当时世尊告诫说：『伽难达城群众日增，人数众多，然其感官尚未圆满成熟，此地亦不算福地。但在摩揭陀国中，其石制佛塔却为福地。因我为大众宣说法，要使法之成熟于大众中生起。各城镇皆曾进入，且多人前来听法。』于是，在比库僧团包围下，世尊由沙瓦提朝王舍城方向而来。耶提尔于此时亦抵沙瓦提，进入寺院，探询「何者为佛？佛所在何处？」行至香树根处，见佛脚印示现，佛言：「夜晚即为竹林中足迹……此处为净土足迹。」（出自注释与长部）由是知晓彼世尊为全知佛。世尊亦依序游历设巴也、比利多瑜伽等城镇，恩养大众，前往石塔。耶提尔亦离开沙瓦提，遍访诸城，皆至石塔处。由此云：「从伽难达到沙盖德、从沙瓦提皆为先进城市，再至设巴及比利多瑜伽」等。
§1020
1020. Tattha māgadhaṃ puranti magadhapuraṃ rājagahanti adhippāyo. Pāsāṇakaṃ cetiyanti mahato pāsāṇassa upari pubbe devaṭṭhānaṃ ahosi. Uppanne pana bhagavati vihāro jāto. So teneva purimavohārena ‘‘pāsāṇakaṃ cetiya’’nti vuccati.
在那里，摩揭陀国都城即国于城王舍城为统治中心。所谓石制佛塔，为巨大石塔，上面曾为天人所供养。后由世尊入灭安坐此处之寺院，此寺即以上前名目称之为『石塔寺』。
§1021
1021.Tasitovudakanti te hi jaṭilā vegasā bhagavantaṃ anubandhamānā sāyaṃ gatamaggaṃ pāto, pāto gatamaggañca sāyaṃ gacchantā ‘‘ettha bhagavā’’ti sutvā ativiya pītipāmojjajātā taṃ cetiyaṃ abhiruhiṃsu. Tena vuttaṃ ‘‘turitā pabbatamāruhu’’nti.
所谓塔水，即指耶提尔等急忙随从世尊至暮时沿路前往寺院，入寺后因遇佛而甚感欢喜踊跃，故名为『迅速登山』。
§1024
1024.Ekamantaṃ ṭhito haṭṭhoti tasmiṃ pāsāṇake cetiye sakkena māpitamahāmaṇḍape nisinnaṃ bhagavantaṃ disvā ‘‘kacci isayo khamanīya’’ntiādinā nayena bhagavatā paṭisammodanīye kate ‘‘khamanīyaṃ bho gotamā’’tiādīhi sayampi paṭisanthāraṃ katvā ajito jeṭṭhantevāsī ekamantaṃ ṭhito haṭṭhacitto hutvā manopañhe pucchi.
世尊独自一处站立于石塔，此时有一王子坐于大殿之中，见佛默然，犹如问候说：「尊者，请赦罪。」等语，世尊以和善回复：「愿赦罪，果德玛」等语。吾亦站立一旁，专心凝神，仰观世尊，默然心中发问。
§1025
1025. Tattha ādissāti ‘‘kativasso’’ti evaṃ uddissa. Jammananti ‘‘amhākaṃ ācariyassa jātiṃ brūhī’’ti pucchati. Pāraminti niṭṭhāgamanaṃ.
这里开始讲述“多少个雨季”的问题，即“多少年”。提问中称“请告诉我们老师的出身”，而“彼岸”指的是到了彼岸之境，离开生死轮回。
§1026-7
1026-7.Vīsaṃvassasatanti vīsativassādhikaṃ vassasataṃ. Lakkhaṇeti mahāpurisalakkhaṇe. Etasmiṃ ito paresu ca itihāsādīsu anavayoti adhippāyo parapadaṃ vā ānetvā tesu pāramiṃ gatoti yojetabbaṃ. Pañcasatāni vācetīti pakatialasadummedhamāṇavakānaṃ pañcasatāni sayaṃ mante vāceti. Sadhammeti eke brāhmaṇadhamme, tevijjake pāvacaneti vuttaṃ hoti.
二十一百年，即二十一年以上的百年。‘迹象’指的是伟人相征。在这里和以往及其他传说等中无间断，谓诸诸侯领袖前来，使其得至彼岸，此义必须加以解释。‘五百’是指指称五百位自称有智慧之人举行议会。‘善法’中，有人说这是婆罗门的法，谓三明法是净戒之说。
§1028
1028.Lakkhaṇānaṃ pavicayanti lakkhaṇānaṃ vitthāraṃ, ‘‘katamāni tānissa gatte tīṇi lakkhaṇānī’’ti pucchati.
对‘迹象’作区分解释，详细说明‘这三种迹象是怎样来的’。
§1030-31
1030-31.Pucchañhīti pucchamānaṃ kametaṃ paṭibhāsatīti devādīsu kaṃ puggalaṃ etaṃ pañhavacanaṃ paṭibhāsatīti.
‘询问’即被问时的回应，问之意。称在天众等中，某个人以何种方式应答此五句之辞。
§1032-33
1032-33. Evaṃ brāhmaṇo pañcannaṃ pañhānaṃ veyyākaraṇaṃ sutvā avasese dve pucchanto ‘‘muddhaṃ muddhādhipātañcā’’ti āha. Athassa bhagavā te byākaronto ‘‘avijjā muddhā’’ti gāthamāha. Tattha yasmā catūsu saccesu aññāṇabhūtā avijjā saṃsārassa sīsaṃ, tasmā ‘‘avijjā muddhā’’ti āha. Yasmā ca arahattamaggavijjā attanā sahajātehi saddhāsatisamādhikattukamyatāchandavīriyehi samannāgatā indriyānaṃ ekarasaṭṭhabhāvamupagatattā taṃ muddhaṃ adhipāteti, tasmā ‘‘dhijjā muddhādhipātinī’’tiādimāha.
婆罗门听了五个问题的解释，最后两句问‘痴者与痴的统治’。佛为其作答曰‘无明即痴’。因无明在四圣谛中被认识为无知，是轮回的根本（头），故称‘无明即痴’。因阿拉汉道的觉知自生，具备信、念、定、精进等力量，以及六根汇聚一味，故称为‘智慧主宰’等。
§1034-8
1034-8.Tato vedena mahatāti atha imaṃ pañhaveyyākaraṇaṃ sutvā uppannāya mahāpītiyā santhambhitvā alīnabhāvaṃ, kāyacittānaṃ udaggaṃ patvāti attho. Patitvā ca ‘‘bāvarī’’ti imaṃ gāthamāha. Atha naṃ anukampamāno bhagavā ‘‘sukhito’’ti gāthamāha. Vatvā ca ‘‘bāvarissa cā’’ti sabbaññupavāraṇaṃ pavāresi. Tattha sabbesanti anavasesānaṃ soḷasasahassānaṃ. Tattha pucchi tathāgatanti tattha pāsāṇake cetiye, tattha vā parisāya, tesu vā pavāritesu ajito paṭhamaṃ pañhaṃ pucchīti. Sesaṃ sabbagāthāsu pākaṭamevāti.
然后经由此学问的大快乐而被抑制，使迷惑身心的低沉倾倒得以扑灭。倾倒后曰‘痴谷’（浊谷）。佛出于悲悯叫喊“欢喜吧”并作歌颂，随即为痴谷者揭示了全知的排除。这里说共有十六万七千无余残余可除。这里问“如来”称谓之由来，问于岩石祠塔或是僧会，或问于被世人尊重者。所有这些歌颂都极为明显清晰。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏的
Suttanipāta-aṭṭhakathāya vatthugāthāvaṇṇanā niṭṭhitā. · 《经集》注疏中的事缘偈注释终了。
1. Ajitasuttavaṇṇanā一、阿基德经注释
§1039
1039. Tasmiṃ pana pañhe nivutoti paṭicchādito. Kissābhilepanaṃ brūsīti kiṃ assa lokassa abhilepanaṃ vadesi.
『于该问题上被覆盖』者，即被遮蔽。『汝说何为之遮蔽』者，即汝说此世间的何者为遮蔽。
§1040
1040.Vevicchā pamādā nappakāsatīti macchariyahetu ca pamādahetu ca nappakāsati. Macchariyaṃ hissa dānādiguṇehi pakāsituṃ na deti, pamādo sīlādīhi. Jappābhilepananti taṇhā assa lokassa makkaṭalepo viya makkaṭassa abhilepanaṃ. Dukkhanti jātiādikaṃ dukkhaṃ.
1040. 疑惑谓“pamāda不显现”，此乃缘于贪瞋痴之故，亦为贪瞋痴之因。贪瞋痴不令其以布施等善法显现，懈怠则以戒律等善法为障碍。所谓“jappā abhilepananti”，渴爱乃世间之污垢，如猴子之粘污猴子一般之依附。苦者谓生死等诸苦。
§1041
1041.Savanti sabbadhi sotāti sabbesu rūpādiāyatanesu taṇhādikā sotā sandanti. Kiṃ nivāraṇanti tesaṃ kiṃ āvaraṇaṃ kā rakkhāti? Saṃvaraṃ brūhīti taṃ tesaṃ nivāraṇasaṅkhātaṃ saṃvaraṃ brūhi. Etena sāvasesappahānaṃ pucchati. Kena sotā pidhiyyareti kena dhammena ete sotā pidhiyyanti pacchijjanti. Etena anavasesappahānaṃ pucchati.
1041. 常随处听闻耳根，谓诸色根等诸根中渴爱等因而现。所谓“nivāraṇanti”、“āvaraṇaṃ kā rakkhāti”者，何者为其障碍、何者为其护持？所谓“saṃvaraṃ brūhīti”，即是说以此名为‘摄持’，谓为这一切障碍的摄持者。由此而问舍欲之法。何者为障何者为法使耳根被障、反感？由此而问不舍欲之法。
§1042
1042.Sati tesaṃ nivāraṇanti vipassanāyuttā. Kusalānaṃ dhammānaṃ gatiyo samannesamānā sati tesaṃ sotānaṃ nivāraṇaṃ. Sotānaṃ saṃvaraṃ brūmīti tamevāhaṃ satiṃ sotānaṃ saṃvaraṃ brūmīti adhippāyo. Paññāyete pidhiyyareti rūpādīsu pana aniccatādipaṭivedhasādhikāya maggapaññāya ete sotā sabbaso pidhiyyantīti.
1042. 念为此诸障碍之治道，具慧者诸法流转皆悉具足，是为诸根之障碍。故言“saṃvaraṃ”即我言，由念为诸根摄持之法曰‘念摄持诸根’为最胜之意。慧者谓由见诸色诸法无常等之断灭智慧，诸根皆悉为之障。
§1043
1043.Paññā cevāti pañhagāthāya, yā cāyaṃ tayā vuttā paññā yā ca sati, yañca tadavasesaṃ nāmarūpaṃ, etaṃ sabbampi kattha nirujjhati, etaṃ me pañhaṃ puṭṭho brūhīti evaṃ saṅkhepattho veditabbo.
1043. 所谓慧者，如此比库颂所说慧，及所说念，以及此时余尽之名色，皆悉于何处断灭，诸疑由是而发问，应如是略知。
§1044
1044. Vissajjanagāthāya panassa yasmā paññāsatiyo nāmeneva saṅgahaṃ gacchanti, tasmā tā visuṃ na vuttā. Ayamettha saṅkhepattho – yaṃ maṃ tvaṃ, ajita, etaṃ pañhaṃ apucchi ‘‘katthetaṃ uparujjhatī’’ti, taṃ te yattha nāmañca rūpañca asesaṃ uparujjhati, taṃ vadanto vadāmi, tassa, tassa hi viññāṇassa nirodhena saheva apubbaṃ acarimaṃ etthetaṃ uparujjhati. Ettheva viññāṇanirodhe nirujjhati etaṃ, viññāṇanirodhā tassa nirodho hoti. Taṃ nātivattatīti vuttaṃ hoti.
1044. 又由消灭颂言慧者名义上归于摄受，故未复述。此其略义者：汝，阿吉陀，问我“何者摄持上方”，此乃谓摄其名色之所。今我言，依彼识之灭为最初断灭此摄持之道。借由此识灭，故名识灭。故言此不超越。
§1045
1045. Ettāvatā ca ‘‘dukkhamassa mahabbhaya’’nti iminā pakāsitaṃ dukkhasaccaṃ, ‘‘yāni sotānī’’ti iminā samudayasaccaṃ paññāyete pidhiyyareti iminā maggasaccaṃ, ‘‘asesaṃ uparujjhatī’’ti iminā nirodhasaccanti evaṃ cattāri saccāni sutvāpi ariyabhūmiṃ anadhigato puna sekhāsekhapaṭipadaṃ pucchanto ‘‘ye ca saṅkhātadhammāse’’ti gāthamāha. Tattha saṅkhātadhammāti aniccādivasena parivīmaṃsitadhammā, arahataṃ etaṃ adhivacanaṃ. Sekhāti sīlādīni sikkhamānā avasesā ariyapuggalā. Puthūti bahū sattajanā. Tesaṃ me nipako iriyaṃ puṭṭho pabrūhīti tesaṃ me sekhāsekhānaṃ nipako paṇḍito tvaṃ puṭṭho paṭipattiṃ brūhīti.
1045. 此处所示“苦有极大怖畏”乃借以阐明苦谛；“若干根本之因”表明集谛；“遗弃牵缠”显示道谛；“断尽诸缠”则指灭谛。虽闻四圣谛，却未入圣地，复问修行启蒙与非启蒙的方法时，偈曰：所谓“制限法”指无常等被限制的法门，此为阿拉汉之称谓。启蒙即指比库从戒法等起修行，成圣者之余党也。大众多如众生，称我为内行者，你当为我指出修行方法，对于修行与非修行两类人，正以智慧为辨别。
§1046
1046. Athassa bhagavā yasmā sekhena kāmacchandanīvaraṇaṃ ādiṃ katvā sabbakilesā pahātabbā eva, tasmā ‘‘kāmesū’’ti upaḍḍhagāthāya sekhapaṭipadaṃ dasseti. Tassattho – vatthu ‘‘kāmesu’’ kilesakāmena nābhigijjheyya kāyaduccaritādayo ca manaso āvilabhāvakare dhamme pajahanto manasā nāvilo siyāti. Yasmā pana asekho aniccādivasena sabbasaṅkhārādīnaṃ paritulitattā kusalo sabbadhammesu kāyānupassanāsatiādīhi ca sato sakkāyadiṭṭhiādīnaṃ bhinnattā bhikkhubhāvaṃ patto ca hutvā sabbiriyāpathesu paribbajati, tasmā ‘‘kusalo’’ti upaḍḍhagāthāya asekhapaṭipadaṃ dasseti. Sesaṃ sabbattha pākaṭameva.
1046. 于是世尊因启蒙者已克服如欲贪等烦恼，理当全然放弃，故以“欲界”等提示启蒙修行路。此处指欲界烦恼之根源不可侵触，身心恶行不可执着，且意念应远离烦恼，令心清净无秽。非启蒙者由无常等理不谙，故无法断除诸行之缠累。善巧者则由正观身等，观察无常，断除我执，已得比库身分，勤行精进周遍无碍，此故以“善巧”显教非启蒙修行之道。整体言明两类修持之不同，明显对照。
Evaṃ bhagavā arahattanikūṭena desanaṃ niṭṭhāpesi, desanāpariyosāne ajito arahatte patiṭṭhāsi saddhiṃ antevāsisahassena, aññesañca anekasahassānaṃ dhammacakkhuṃ udapādi. Saha arahattappattiyā ca āyasmato ajitassa antevāsisahassassa ca ajinajaṭāvākacīrādīni antaradhāyiṃsu. Sabbeva iddhimayapattacīvaradharā, dvaṅgulakesā ehibhikkhū hutvā bhagavantaṃ namassamānā pañjalikā nisīdiṃsūti.
1049. 由此世尊以阿拉汉集修次序之教法结束讲说，阿吉多比库结社在外住处与众多其他数千人一同受教，诸人皆得法眼。及阿吉多比库归灭，其族人众多其中的贼、违诵者等都隐没散失。诸比库皆具神通及比库行者仪容，剃二寸发，恭敬世尊拜手合掌坐，齐聚一处。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏的
Suttanipāta-aṭṭhakathāya ajitasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《阿基德经》的注释完毕。
2. Tissametteyyasuttavaṇṇanā二、《帝沙弥勒经》注释
§1047
1047.Kodhasantussitoti tissametteyyasuttaṃ. Kā uppatti? Sabbasuttānaṃ pucchāvasikā eva uppatti. Te hi brāhmaṇā ‘‘katāvakāsā pucchavho’’ti bhagavatā pavāritattā attano attano saṃsayaṃ pucchiṃsu. Puṭṭho puṭṭho ca tesaṃ bhagavā byākāsi. Evaṃ pucchāvasikānevetāni suttānīti veditabbāni.
1047. “忿恚与满意”，即提萨迈提耶经问法。缘何生起？此乃所有经中众多问答之始，婆罗门因世尊许可各自请求，互相分别疑问，世尊逐一答复。该问答为此众经集问答之典范，故应知此。
Niṭṭhite pana ajitapañhe ‘‘kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti (su. ni. 1124; cūḷani. piṅgiyamāṇavapucchā 144) evaṃ mogharājā pucchituṃ ārabhi. Taṃ ‘‘na tāvassa indriyāni paripākaṃ gatānī’’ti ñatvā bhagavā ‘‘tiṭṭha tvaṃ, mogharāja, añño pucchatū’’ti paṭikkhipi. Tato tissametteyyo attano saṃsayaṃ pucchanto ‘‘kodhā’’ti gāthamāha. Tattha kodha santussitoti ko idha tuṭṭho. Iñjitāti taṇhādiṭṭhivipphanditāni. Ubhantamabhiññāyāti ubho ante abhijānitvā. Mantā na lippatīti paññāya na lippati.
1048. 经会结束后，阿吉多比库曾问：“世尊之目光观察世间，为何未见恶趣之主？”世尊知其未达根本觉察，曰：“吾意所及，汝等无力觉察诸根成熟之时，且止步吧，阿吉多，比方另有他问。”随后提萨迈提耶诵偈称：“忿恚与满足”，意指何为满意？忿恚即由渴爱等错误见倒转者，二者皆为内心相互了解，不致遮蔽智慧。
§1048-9
1048-9. Tassetamatthaṃ byākaronto bhagavā ‘‘kāmesū’’ti gāthādvayamāha. Tattha kāmesu brahmacariyavāti kāmanimittaṃ brahmacariyavā, kāmesu ādīnavaṃ disvā maggabrahmacariyena samannāgatoti vuttaṃ hoti. Ettāvatā santusitaṃ dasseti, ‘‘vītataṇho’’tiādīhi aniñjitaṃ . Tattha saṅkhāya nibbutoti aniccādivasena dhamme vīmaṃsitvā rāgādinibbānena nibbuto. Sesaṃ tattha tattha vuttanayattā pākaṭameva.
1048-9. 世尊针对此义而说“欲界”等偈两首。其中“欲界”表述如是行持比库依缘欲界别故，在触欲界烦恼时应以梵行遏止。法具败坏时应以道梵行维持清净。此显示满足状态，以无渴无扰不污垢为名。由此结论是：闻无常诸法已净，离诸爱欲，离燥热熄灭烦恼。其余教示亦皆依此而明示明显。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ayampi brāhmaṇo arahatte patiṭṭhāsi saddhiṃ antevāsisahassena, aññesañca anekasahassānaṃ dhammacakkhuṃ udapādi. Sesaṃ pubbasadisamevāti.
世尊如是教诲此经，正如他于阿拉汉品中所说。在教说终结时，此婆罗门亦于阿拉汉处立信，伴随一千比库，另有数千诸人，由此生起法眼。余义与前所说同。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注疏·胜义光明》中
Suttanipāta-aṭṭhakathāya tissametteyyasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《帝沙弥勒经》的注释完毕。
3. Puṇṇakasuttavaṇṇanā三、《本那咖经》注释
§1050
1050.Anejanti puṇṇakasuttaṃ. Imampi purimanayeneva mogharājānaṃ paṭikkhipitvā vuttaṃ. Tattha mūladassāvinti akusalamūlādidassāviṃ. Isayoti isināmakā jaṭilā. Yaññanti deyyadhammaṃ. Akappayiṃsūti pariyesanti.
1050.《忿怒经》如此说。此亦如前所述者，驳斥瞋王而说。此中指出根本见解者，于恶根等之见。‘异沙’者，称为‘异陀’，谓复杂难解。‘耶那’者，天法。‘阿伽贝苏’谓探求者。
§1051
1051.Āsīsamānāti rūpādīni patthayamānā. Itthattanti itthabhāvañca patthayamānā, manussādibhāvaṃ icchantāti vuttaṃ hoti. Jaraṃ sitāti jaraṃ nissitā. Jarāmukhena cettha sabbavaṭṭadukkhaṃ vuttaṃ. Tena vaṭṭadukkhanissitā tato aparimuccamānā eva kappayiṃsūti dīpeti.
1051.‘阿西萨曼’者谓色等被掩盖者。‘依他塔’谓雌性本性被遮蔽，言谓有人欲有如人类等存在，故说如此。‘耶拉’谓衰老依赖。‘耶拉穆盖纳’此处因衰老而称为诸行苦。由是因诸行苦，虽由此脱免，复返回故说。
§1052
1052.Kaccissu te bhagavā yaññapathe appamattā, atāruṃ jātiñca jarañca mārisāti ettha yaññoyeva yaññapatho. Idaṃ vuttaṃ hoti – kacci te yaññe appamattā hutvā yaññaṃ kappayantā vaṭṭadukkhamatariṃsūti.
1052.迦谛尊者，世尊论祭祀之路，不粗心，亦灭生死老死，此即祭祀之道。谓此言：“迦谛尊者于祭祀中不失念，行祭祀，除诸行苦。”
§1053
1053.Āsīsantīti rūpapaṭilābhādayo patthenti. Thomayantīti ‘‘suyiṭṭhaṃ suci dinna’’ntiādinā nayena yaññādīni pasaṃsanti. Abhijappantīti rūpādipaṭilābhāya vācaṃ bhindanti. Juhantīti denti. Kāmābhijappanti paṭicca lābhanti rūpādipaṭilābhaṃ paṭicca punappunaṃ kāme eva abhijappanti, ‘‘aho vata amhākaṃ siyu’’nti vadanti, taṇhañca tattha vaḍḍhentīti vuttaṃ hoti. Yājayogāti yāgādhimuttā. Bhavarāgarattāti evamimehi āsīsanādīhi bhavarāgeneva rattā, bhavarāgarattā vā hutvā etāni āsīsanādīni karontā nātariṃsu jātiādivaṭṭadukkhaṃ na uttariṃsūti.
1053.‘阿西桑蒂’谓缘取色等。‘托玛扬提’谓以“良好、净洁，已授”等词赞叹祭祀。‘阿毗耶潘蒂’谓口断言以获得报偿。‘朱罕蒂’谓施献。欲望由此获得，继而因色之缘得报，从而不断求欲，谓“吾有余乐”，渴爱益增，由此说。‘耶贾尤迦’谓以祭祀为顶。‘薄伐罗伽染达’谓因此诸缘染着世情，故生死轮回苦未断，且不超越。
§1054-5
1054-5.Athakocarahīti atha idāni ko añño atārīti. Saṅkhāyāti ñāṇena vīmaṃsitvā. Paroparānīti parāni ca orāni ca, parattabhāvasakattabhāvādīni parāni ca orāni cāti vuttaṃ hoti. Vidhūmoti kāyaduccaritādidhūmavirahito. Anīghoti rāgādiīghavirahito . Atāri soti so evarūpo arahā jātijaraṃ atāri. Sesamettha pākaṭameva.
1054-5.“阿达阔察”谓“如今有人不粗心”。“桑迦耶”谓由智慧检查觉察。“帕罗帕兰”谓他者及自己，谓他界他法等他者及他者状态。故此说。“毗杜摩”谓远离身恶行等之烟。“阿尼耆”谓远离贪欲恚嗔等。此乃所说之无生无老之无粗心阿拉汉。余义此处昭然若揭。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ayampi brāhmaṇo arahatte patiṭṭhāsi saddhiṃ antevāsisahassena, aññesañca anekasatānaṃ dhammacakkhuṃ udapādi. Sesaṃ vuttasadisamevāti.
如是，世尊亦如在阿拉汉聚法中宣说此经文。教诲结束后，此婆罗门即证得阿拉汉果，与一千随侍众共住，并使其他数百人开启法眼。此法义皆与所说完全相符。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注疏·胜义光明》中
Suttanipāta-aṭṭhakathāya puṇṇakasuttavaṇṇanā niṭṭhitā. · 《经集注》中《布那迦经》的解释终了。
4. Mettagūsuttavaṇṇanā4. 《梅德古经》解释
§1056
1056.Pucchāmitanti mettagusuttaṃ. Tattha maññāmi taṃ vedaguṃ bhāvitattanti ‘‘ayaṃ vedagū’’ti ca ‘‘bhāvitatto’’ti ca evaṃ taṃ maññāmi.
1056.『问答极乐经』意思是问道极乐之法。在此，我认为该经所说的‘极乐’是已被调伏的意，对于‘极乐’及‘已被调伏’两词，我的理解即是如此。
§1057
1057.Apucchasīti ettha a-iti padapūraṇamatte nipāto, pucchasicceva attho. Pavakkhāmi yathā pajānanti yathā pajānanto ācikkhati, evaṃ ācikkhissāmi. Upadhinidānā pabhavanti dukkhāti taṇhādiupadhinidānā jātiādidukkhavisesā pabhavanti.
1057.『不问』，此处是用以补足文字义的副词，有如‘问’字的用法。现在我开始讲说，欲使人了解；于是我将宣说。因缘所生的痛苦，诸如渴爱等作为缘起之因，生起痛苦中的生死诸苦的各种特殊痛苦。
§1058
1058. Evaṃ upadhinidānato pabhavantesu dukkhesu – yo ve avidvāti gāthā. Tattha pajānanti saṅkhāre aniccādivasena jānanto. Dukkhassajātippabhavānupassīti vaṭṭadukkhassa jātikāraṇaṃ ‘‘upadhī’’ti anupassanto.
1058.如是，因缘所生的这些痛苦中——存在愚痴的即是偈中所说者。因缘所生者，即知蕴等无常诸性故而认知之。痛苦之生起观念，即不观‘缘’为‘痛苦生起原因’这一生理因素。
§1059
1059.Sokapariddavañcāti sokañca paridevañca. Tathā hi te vidito esa dhammoti yathā yathā sattā jānanti, tathā tathā paññāpanavasena vidito esa dhammoti.
1059.忧悲动摇者，即忧伤和悲痛。正因如众生知晓此法，所以以宣说之法广为通达，故谓之为已知之法。
§1060-61
1060-61.Kittayissāmi te dhammanti nibbānadhammaṃ nibbānagāminipaṭipadādhammañca te desayissāmi. Diṭṭhe dhammeti diṭṭhe dukkhādidhamme, imasmiṃyeva vā attabhāve. Anītihanti attapaccakkhaṃ. Yaṃ viditvāti yaṃ dhammaṃ ‘‘sabbe saṅkhārā aniccā’’tiādinā nayena sammasanto viditvā. Tañcāhaṃ abhinandāmīti taṃ vuttapakāradhammajotakaṃ tava vacanaṃ ahaṃ patthayāmi. Dhammamuttamanti tañca dhammamuttamaṃ abhinandāmīti.
1060-61.我将称此法义为涅槃法，是通向涅槃之道及修行法。我所说的有见法，是针对此处及自身法中所显现的痛苦诸法。‘不离我’意指内在自识。‘所知’是指深入了解‘诸行无常’等正理，因而达至了解。我赞叹你的教诲之火炬，此即‘法中最上法’的赞美。
§1062
1062.Uddhaṃadho tiriyañcāpi majjheti ettha uddhanti anāgataddhā vuccati, adhoti atītaddhā, tiriyañcāpi majjheti paccuppannaddhā. Etesu nandiñca nivesanañca, panujja viññāṇanti etesu uddhādīsu taṇhañca diṭṭhinivesanañca abhisaṅkhāraviññāṇañca panudehi, panuditvā ca bhave na tiṭṭhe, evaṃ sante duvidhepi bhave na tiṭṭheyya. Evaṃ tāva panujjasaddassa panudehīti imasmiṃ atthavikappe sambandho, panuditvāti etasmiṃ pana atthavikappe bhave na tiṭṭheti ayameva sambandho. Etāni nandinivesanaviññāṇāni panuditvā duvidhepi bhave na tiṭṭheyyāti vuttaṃ hoti.
1062. 向上、向下、和横向以及中间，称作向上是未来向了，向下是过去向了，横向及中间是现时向了。在这些之中，分别名为愉悦和依止，而对这些则是意识。于向上诸处则有渴爱、见的依止及造作意识显现。显现之后便不长住于有，故此存在不应长住于这两种之中。如此，则在缘会之际应显现依止与愉悦，称为相续；显现之后，在缘会中则不存在此相续。这正是此处所指的相续。此等愉悦、依止与意识显现之后，存在不可长住于二种状态，这即经文所言。
§1063-4
1063-4. Etāni vinodetvā bhave atiṭṭhanto eso – evaṃvihārīti gāthā. Tattha idhevāti imasmiṃyeva sāsane, imasmiṃyeva vā attabhāve. Sukittitaṃ gotamanūpadhīkanti ettha anupadhikanti nibbānaṃ. Taṃ sandhāya bhagavantaṃ ālapanto āha – ‘‘sukittitaṃ gotamanūpadhīka’’nti.
1063-4. 佛于此告知已为缘会而断此存在，谓之‘如是安住’是一偈。此中‘此处’即指在此法教，或在此存在自性中。所谓‘善称颂之，是谓果德玛无依止’，此处‘无依止’指涅槃。围绕此义与世尊相应说法曰‘果德玛无依止’。
§1065
1065. Na kevalaṃ dukkhameva pahāsi – te cāpīti gāthā. Tattha aṭṭhitanti sakkaccaṃ, sadā vā. Taṃ taṃ namassāmīti tasmā taṃ namassāmi. Sameccāti upagantvā. Nāgāti bhagavantaṃ ālapanto āha.
1065. 不仅单断苦患，亦断彼此，此亦颂为偈。此处所谓‘长存’乃略语，谓时常存在。以此故说‘我当礼敬彼’，因礼敬乃亲近、肃敬之意。称此为接近。称该世尊名曰‘那迦’以为尊称。
§1066
1066. Idāni taṃ bhagavā ‘‘addhā hi bhagavā pahāsi dukkha’’nti evaṃ tena brāhmaṇena viditopi attānaṃ anupanetvāva pahīnadukkhena puggalena ovadanto ‘‘yaṃ brāhmaṇa’’nti gāthamāha. Tassattho – yaṃ tvaṃ abhijānanto ‘‘ayaṃ bāhitapāpattā brāhmaṇo, vedehi gatattā vedagū, kiñcanābhāvena akiñcano, kāmesu ca bhavesu ca asattattā kāmabhave asatto’’ti jaññā jāneyyāsi. Addhā hi so imaṃ oghaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.
1066. 此时世尊称‘我已断除苦患’，以此对婆罗门虽相知却未能自接纳悟入，故告诫说：‘婆罗门啊，你所知者，诵经通达，但心灰意懒，无所紧执。对欲界与有漏世间无真实自体之执着，故无须执着于欲有。’实则已能渡过劫波，越过彼岸，完整无疑。
§1067
1067. Kiñca bhiyyo – vidvā ca yoti gāthā. Tattha idhāti imasmiṃ sāsane, attabhāve vā. Visajjāti vossajjitvā. Sesaṃ sabbattha pākaṭameva.
1067. 复又称‘智慧者如是知’，谓正知在此法教或在自身真实现法中。‘放下即解脱’，余悉皆皆明露无遗。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
由此可见，世尊于阿拉汉聚处宣说此经，示现终结之义，并在教法圆满时，实现相同法之彻悟和证得。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注》的《胜义光明》中
Suttanipāta-aṭṭhakathāya mettagūsuttavaṇṇanā niṭṭhitā. · 《经集注》中《梅德古经》的解释终了。
5. Dhotakasuttavaṇṇanā5. 《陀德咖经》解释
§1068-9
1068-9.Pucchāmitanti dhotakasuttaṃ. Tattha vācābhikaṅkhāmīti vācaṃ abhikaṅkhāmi. Sikkhe nibbānamattanoti attano rāgādīnaṃ nibbānatthāya adhisīlādīni sikkheyya. Itoti mama mukhato.
1068-9.『寻问者』称此为洗法经。此中『欲言志意』谓发言、愿意。如教导以涅槃为止境，应当自修戒等以断除爱欲等。此即我亲自所说。
§1070
1070. Evaṃ vutte attamano dhotako bhagavantaṃ abhitthavamāno kathaṃkathāpamokkhaṃ yācanto ‘‘passāmaha’’nti gāthamāha. Tattha passāmahaṃ devamanussaloketi passāmi ahaṃ devamanussaloke. Taṃ taṃ namassāmīti taṃ evarūpaṃ namassāmi. Pamuñcāti pamocehi.
1070.如是说时，较后洗者入世尊前，请求开示说：‘愿我能见’的偈语。此中‘愿我能见’意谓‘我在天、人两界中见之。’‘敬礼之一一’谓向诸分别敬礼。‘放弃’谓舍弃。
§1071
1071. Athassa bhagavā attādhīnameva kathaṃkathāpamokkhaṃ oghataraṇamukhena dassento ‘‘nāha’’nti gāthamāha. Tattha nāhaṃ sahissāmīti ahaṃ na sahissāmi na sakkhissāmi, na vāyamissāmīti vuttaṃ hoti. Pamocanāyāti pamācetuṃ. Kathaṃkathinti sakaṅkhaṃ. Taresīti tareyyāsi.
1071.继此，世尊以自我为本，示现如渡洪流的法门，以偈答曰‘我不’。此处‘我不忍’‘我不堪’‘我不作努力’之意已显。‘解脱’谓使得解脱。‘论述’谓欲说、怀疑。‘渡越’谓救渡。
§1072-5
1072-5. Evaṃ vutte attamanataro dhotako bhagavantaṃ abhitthavamāno anusāsaniṃ yācanto ‘‘anusāsa brahme’’ti gāthamāha. Tattha brahmāti seṭṭhavacanametaṃ. Tena bhagavantaṃ āmantayamāno āha – ‘‘anusāsa brahme’’ti . Vivekadhammanti sabbasaṅkhāravivekanibbānadhammaṃ. Abyāpajjamānoti nānappakārataṃ anāpajjamāno. Idheva santoti idheva samāno. Asitoti anissito. Ito parā dve gāthā mettagusutte vuttanayā eva. Kevalañhi tattha dhammaṃ, idha santinti ayaṃ viseso. Tatiyagāthāyapi pubbaḍḍhaṃ tattha vutanayameva aparaḍḍhe saṅgoti sajjanaṭṭhānaṃ, laggananti vuttaṃ hoti. Sesaṃ sabbattha pākaṭameva.
1072-5.如是，较后洗者入世尊前请教教诲，说偈曰‘慈悲开导’。此中‘慈悲’是最高称谓。由此恳请世尊响应该‘慈悲开导’。‘离欲法’谓诸行离欲、涅槃法。‘无故不堕’谓无他过、不堕落。‘此地为安住’谓现世为依止。‘无依’者无所依。从此二偈出自《无限经》。其中唯独此地法，谓此现住为特异处。第三偈亦此前提说。善士住处称为堆积，即教义所在。余余皆为显明。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
如是世尊在阿拉汉山中亦复宣说此经。宣说结束犹如实得法应，法界相应。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注》的《胜义光明》中
Suttanipāta-aṭṭhakathāya dhotakasuttavaṇṇanā niṭṭhitā. · 《经集》注释中《陀塔咖经》的解释结束。
6. Upasīvasuttavaṇṇanā六、《伍波西瓦经》的解释。
§1076
1076.Ekoahanti upasīvasuttaṃ. Tattha mahantamoghanti mahantaṃ oghaṃ. Anissitoti puggalaṃ vā dhammaṃ vā anissito. No visahāmīti na sakkomi. Ārammaṇanti nissayaṃ. Yaṃ nissitoti yaṃ puggalaṃ vā dhammaṃ vā nissito.
1076.『独一』称为独处经。此中‘广大洪流’谓极广大洪流。不依他者谓人或法无所依。‘不可分别’谓不能通达。‘依止’谓依赖。‘依止者’谓对人或法依止。
§1077
1077. Idāni yasmā so brāhmaṇo ākiñcaññāyatanalābhī tañca santampi nissayaṃ na jānāti, tenassa bhagavā tañca nissayaṃ uttari ca niyyānapathaṃ dassento ‘‘ākiñcañña’’nti gāthamāha. Tattha pekkhamānoti taṃ ākiñcaññāyatanasamāpattiṃ sato samāpajjitvā vuṭṭhahitvā ca aniccādivasena passamāno. Natthīti nissāyāti taṃ ‘‘natthi kiñcī’’ti pavattasamāpattiṃ ārammaṇaṃ katvā. Tarassu oghanti tato pabhuti pavattāya vipassanāya yathānurūpaṃ catubbidhampi oghaṃ tarassu. Kathāhīti kathaṃkathāhi. Taṇhakkhayaṃ nattamahābhipassāti rattindivaṃ nibbānaṃ vibhūtaṃ katvā passa. Etenassa diṭṭhadhammasukhavihāraṃ katheti.
现在由于此婆罗门贪恋无所有处境，且对此依止亦不知。对此，世尊为其示现此依止，并显现究竟涅槃之道，作偈曰“无所有”。其中“观想”是指用正念入无所有处境，入后起身，以无常等诸法观照。称“无依”者，指此处境无一可依止。“惊涛骇浪”比喻烦恼波浪澎湃而起，修习观照正念以相应方法破除四种波浪。所谓“论说”者，即以言语叙述。乃以灭除渴爱为大智慧，昼夜视之即涅槃，犹如净涅槃之福德生活矣。
§1078-9
1078-9. Idāni ‘‘kāme pahāyā’’ti sutvā vikkhambhanavasena attanā pahīne kāme sampassamāno ‘‘sabbesū’’ti gāthamāha. Tattha hitvā maññanti aññaṃ tato heṭṭhā chabbidhampi samāpattiṃ hitvā. Saññāvimokkhe parameti sattasu saññāvimokkhesu uttame ākiñcaññāyatane. Tiṭṭhe nuso tattha anānuyāyīti so puggalo tattha ākiñcaññāyatanabrahmaloke avigacchamāno tiṭṭheyya nūti pucchati. Athassa bhagavā saṭṭhikappasahassamattaṃyeva ṭhānaṃ anujānanto tatiyagāthamāha.
现在闻“放弃欲乐”等语，心中生起激荡而观察已除诸欲时，即说“诸有一切”。此处抛弃后，认为还有他法，故又以下三种入无所有处境。于三十七种解脱者中，无所有处境是最胜。留于彼处且无追随时，此人当在无所有处境之梵天界停止，故世尊在第六十亿劫前许可，且作第三首偈支持此意。
§1080
1080. Evaṃ tassa tattha ṭhānaṃ sutvā idānissa sassatucchedabhāvaṃ pucchanto ‘‘tiṭṭhe ce’’ti gāthamāha. Tattha pūgampi vassānanti anekasaṅkhyampi vassānaṃ, gaṇarāsinti attho. ‘‘Pūgampi vassānī’’tipi pāṭho, tattha vibhattibyattayena sāmivacanassa paccattavacanaṃ kattabbaṃ, pūganti vā etassa bahūnīti attho vattabbo. ‘‘Pūgānī’’ti vāpi paṭhanti, purimapāṭhoyeva sabbasundaro. Tattheva so sīti siyā vimuttoti so puggalo tatthevākiñcaññāyatane nānādukkhehi vimutto sītibhāvappatto bhaveyya, nibbānappatto sassato hutvā tiṭṭheyyāti adhippāyo. Cavetha viññāṇaṃ tathāvidhassāti udāhu tathāvidhassa viññāṇaṃ anupādāya parinibbāyeyyāti ucchedaṃ pucchati, paṭisandhiggahaṇatthaṃ vāpi bhaveyyāti paṭisandhimpi tassa pucchati.
如此即闻此处原理，今问恒常灭尽之法，世尊作偈言“若留此处”，此处谓诸多岁月曰“数众岁”，谓其数量。亦作“数岁”经文，复视语境当作多数义，“数”者即多之意。亦人读作“数岁”，前本读法最美。此处若有“凉意”，则是真正解脱，是人当于无所有处境，多种苦难皆得解脱，得凉感。意谓证得涅槃者常住此一处。问何故称为续灭识？举例如是，当识除施上缘，则续灭。或或续存，问缘起复现否？续起者亦问。
§1081
1081. Athassa bhagavā ucchedasassataṃ anupagamma tattha uppannassa ariyasāvakassa anupādāya parinibbānaṃ dassento ‘‘accī yathā’’ti gāthamāha. Tattha atthaṃ paletīti atthaṃ gacchati. Na upeti saṅkhanti ‘‘asukaṃ nāma disaṃ gato’’ti vohāraṃ na gacchati. Evaṃ munī nāmakāyā vimuttoti evaṃ tattha uppanno sekkhamuni pakatiyā pubbeva rūpakāyā vimutto tattha catutthamaggaṃ nibbattetvā dhammakāyassa pariññātattā puna nāmakāyāpi vimutto ubhatobhāgavimutto khīṇāsavo hutvā anupādāparinibbānasaṅkhātaṃ atthaṃ paleti, na upeti saṅkhaṃ ‘‘khattiyo vā brāhmaṇo vā’’ti evamādikaṃ.
世尊示现灭尽恒常境界，指出此时圣弟子无所依止而断灭涅槃，作偈曰“火已灭”。此义理为：有义转入灭道，不转入有取。非行向彼仙人、肉身解脱，非为安乐处游者。如此圣者，以先前色身光辉照耀而解脱，转入第四圣道涅槃，因了解法身故亦解脱名色身，二有皆断，圣者断尽结使成无所依止涅槃义成，非谓贱人或婆罗门等有。
§1082
1082. Idāni ‘‘atthaṃ paletī’’ti sutvā tassa yoniso atthaṃ asallakkhento ‘‘atthaṅgato so’’ti gāthamāha. Tassattho – so atthaṅgato udāhu natthi, udāhu ve sassatiyā sassatabhāvena arogo avipariṇāmadhammo soti evaṃ taṃ me munī sādhu viyākarohi. Kiṃ kāraṇaṃ? Tathā hi te vidito esa dhammoti.
世尊示现“此义理”时，犹未具显“得此义理者”即偈曰“得义理者”。义理者谓得义理者无有能相如是义理者。又斥其恒常恒有，恒常是无病无坏不变法，如此圣人应嘉讚说。何故？因汝已通达此法。
§1083
1083. Athassa bhagavā tathā avattabbataṃ dassento ‘‘atthaṅgatassā’’ti gāthamāha. Tattha atthaṅgatassāti anupādāparinibbutassa. Na pamāṇamatthīti rūpādippamāṇaṃ natthi. Yena naṃ vajjunti yena rāgādinā naṃ vadeyyuṃ. Sabbesu dhammesūti sabbesu khandhādidhammesu. Sesaṃ sabbattha pākaṭameva.
世尊进一步说此得义理者偈曰“义理者”。此处义理者为无所依止者涅槃。谓不是度量之法义无有量、色等因量可量者。彼义理不可毁坏，不被欲爱等贪染所染著。云“诸法皆中”即诸有色等蕴法皆含此义。此得义理在一切处显现无疑。
Evaṃ bhagavā imaṃ suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
如是世尊在《阿拉汉相应经》中宣说此经。于说法终结时，也同样发生了与经义相应的法行汇聚。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注释中。
Suttanipāta-aṭṭhakathāya upasīvasuttavaṇṇanā niṭṭhitā. · 《经集》注释中《伍波西瓦经》的解释结束。
7. Nandasuttavaṇṇanā七、《难德经》的解释。
§1084-5
1084-5.Santiloketi nandasuttaṃ. Tattha paṭhamagāthāya attho – loke khattiyādayo janā ājīvakanigaṇṭhādike sandhāya ‘‘santi munayo’’ti vadanti, tayidaṃ kathaṃsūti kiṃ nu kho te samāpattiñāṇādinā ñāṇena uppannattā ñāṇūpapannaṃ no muniṃ vadanti, evaṃvidhaṃ nu vadanti, udāhu ve nānappakārakena lūkhajīvitasaṅkhātena jīvitenūpapannanti athassa bhagavā tadubhayaṃ paṭikkhipitvā muniṃ dassento ‘‘na diṭṭhiyā’’ti gāthamāha.
第1084、1085节，此为《安达经》。其初首颂意指——世间上，有贵族及其他人，跟随活计者和乞士等，集会称呼“静虑圣人”；就此说法，询问‘这究竟为何？是否依靠入灭知等智慧而生智慧、证得智慧者，才被称为圣人？’是否如此说？又或说法如是：譬如以卑劣生计苟活终身者，世尊同时否定此二，显示其为圣人时言“非因见解”——即非因妄执见解成为圣人。
§1086-7
1086-7. Idāni ‘‘diṭṭhādīhi suddhī’’ti vadantānaṃ vāde kaṅkhāpahānatthaṃ ‘‘ye kecime’’ti pucchati. Tattha anekarūpenāti kotūhalamaṅgalādinā. Tattha yatā carantāti tattha sakāya diṭṭhiyā guttā viharantā. Athassa tathā suddhiabhāvaṃ dīpento bhagavā dutiyaṃ gāthamāha.
第1086、1087节。现今对说“以见等清净”为论者，世尊为除疑惑，问“诸位当中有谁？”，于此表现出多种好奇与利乐之心。所谓‘行处’者，即那些依持私见修行的人。然后世尊为显明清净之性，再次说出第二颂。
§1088-90
1088-90. Evaṃ ‘‘nātariṃsū’’ti sutvā idāni yo atari, taṃ sotukāmo ‘‘ye kecime’’ti pucchati. Athassa bhagavā oghatiṇṇamukhena jātijarātiṇṇe dassento tatiyaṃ gāthamāha. Tattha nivutāti ovuṭā pariyonaddhā. Yesīdhāti yesu idha. Ettha ca su-iti nipātamattaṃ. Taṇhaṃ pariññāyāti tīhi pariññāhi taṇhaṃ parijānitvā. Sesaṃ sabbattha pubbe vuttanayattā pākaṭameva.
第1088-1090节。如此闻“非由他法”后，乐于聆听者询问“诸位中谁是？”世尊显现克服生死之面，示现超越生老病死，作第三颂。此中‘nivuta’为覆盖、包裹；‘yesi’指‘是的’。‘Su-’为副词之最小结构。‘taṇhaṃ pariññāyāti’指以三种智慧认识贪欲，识知贪欲的现象。其余许多，在先前佛语中已充分明说，故于此不重复详述。
Evaṃ bhagavā arahattanikūṭeneva desanaṃ niṭṭhāpesi, desanāpariyosāne pana nando bhagavato bhāsitaṃ abhinandamāno ‘‘etābhinandāmī’’ti gāthamāha. Idhāpi ca pubbe vuttasadiso eva dhammābhisamayo ahosīti.
如此，世尊在《阿拉汉相应经》中圆满结束说法。于说法终结之际，难陀喜悦世尊所说，作有赞叹言：“此为我所欢喜的”，作颂回应。于此，也同样发生了先前所说的与经义相应的法行汇聚。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注释中。
Suttanipāta-aṭṭhakathāya nandasuttavaṇṇanā niṭṭhitā. · 《经集注》中《难德经》的解释终了。
8. Hemakasuttavaṇṇanā八、《赫玛咖经》解释
§1091-4
1091-4.Yeme pubbeti hemakasuttaṃ. Tattha ye me pubbe viyākaṃsūti ye bāvariādayo pubbe mayhaṃ sakaṃ laddhiṃ viyākaṃsu. Huraṃ gotamasāsanāti gotamasāsanā pubbataraṃ. Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ kāmavitakkādivaḍḍhanaṃ. Taṇhānigghātananti taṇhāvināsanaṃ. Athassa bhagavā taṃ dhammaṃ ācikkhanto ‘‘idhā’’ti gāthādvayamāha. Tattha etadaññāya ye satāti etaṃ nibbānapadamaccutaṃ ‘‘sabbe saṅkhārā aniccā’’tiādinā nayena vipassantā anupubbena jānitvā ye kāyānupassanāsatiādīhi satā. Diṭṭhadhammābhinibbutāti viditadhammattā, diṭṭhadhammattā, rāgādinibbānena ca abhinibbutā. Sesaṃ sabbattha pākaṭameva.
第1091-1094节，此为《金色经》。其意在于，诸位先前所问者——即诸多追随者曾问于我过去所述法。在世尊教法上，上乘者为世尊教法。诸法皆增长智慧，诸法亦增长如欲想等，断除贪欲谓断除渴爱。于是世尊在叙说此法时，作两首颂言“在此”。由此智慧者，谓那些根据“诸行无常”等圣谛洞达，渐渐以对身观等修习正念者，证知法性了达。由所证法性及断除贪染，断除了生死烦恼。其余所有，在各处皆显明无遗。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是世尊亦如在阿拉汉部所说般，说此经。说法结束时，此法集合与先前诸法无异。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明·小部注》
Suttanipāta-aṭṭhakathāya hemakasuttavaṇṇanā niṭṭhitā. · 《经集注》中《赫玛咖经》的解释终了。
9. Todeyyasuttavaṇṇanā九、《都提耶经》解释
§1095
1095.Yasmiṃkāmāti todeyyasuttaṃ. Tattha vimokkho tassa kīdisoti tassa kīdiso vimokkho icchitabboti pucchati . Idāni tassa aññavimokkhābhāvaṃ dassento bhagavā dutiyaṃ gāthamāha. Tattha vimokkho tassa nāparoti tassa añño vimokkho natthi.
第1095经：论欲以致坏之经。问此处所说的解脱为何种解脱？何谓欲解脱？现在世尊示现无他解脱，第二偈中说：此处所说的解脱不存在，他人也无他解脱。
§1097-8
1097-8. Evaṃ ‘‘taṇhakkhayo eva vimokkho’’ti vuttepi tamatthaṃ asallakkhento ‘‘nirāsaso so uda āsasāno’’ti puna pucchati. Tattha uda paññakappīti udāhu samāpattiñāṇādinā ñāṇena taṇhākappaṃ vā diṭṭhikappaṃ vā kappayati. Athassa bhagavā taṃ ācikkhanto dutiyaṃ gāthamāha. Tattha kāmabhaveti kāme ca bhave ca. Sesaṃ sabbattha pākaṭameva.
第1097-8经：虽说“渴爱灭尽即为解脱”，复问其义，谓“他无欲望，无所追求”。此处“无所追求”指藉智慧观入定等了知渴爱与见解。世尊为他说示，第二偈中说：欲界有漏与有为皆显露无遗。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是世尊亦如在阿拉汉部所说般，说此经。说法结束时，此法集合与先前诸法无异。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明·小部注》
Suttanipāta-aṭṭhakathāya todeyyasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《多迭亚经释义》完毕。
10. Kappasuttavaṇṇanā十、《咖巴经释义》
§1099
1099.Majjhesarasminti kappasuttaṃ. Tattha majjhe sarasminti purimapacchimakoṭipaññāṇābhāvato majjhabhūte saṃsāreti vuttaṃ hoti. Tiṭṭhatanti tiṭṭhamānānaṃ. Yathāyidaṃ nāparaṃ siyāti yathā idaṃ dukkhaṃ puna na bhaveyya.
第1099经：中间火焰义经。谓中间者，自前后无明缺失故而中间有漏流转。立止意为立于现法，如此谓非彼处，亦非彼苦不生之处。
§1101-2
1101-2. Athassa bhagavā tamatthaṃ byākaronto tisso gāthāyo abhāsi. Tattha akiñcananti kiñcanapaṭipakkhaṃ. Anādānanti ādānapaṭipakkhaṃ, kiñcanādānavūpasamanti vuttaṃ hoti. Anāparanti aparapaṭibhāgadīpavirahitaṃ, seṭṭhanti vuttaṃ hoti. Na te mārassa paddhagūti te mārassa paddhacarā paricārakā sissā na honti. Sesaṃ sabbattha pākaṭameva.
第1101-2经：世尊详解其义时说三偈。偈中“无所有”即无对境；“不受”谓无对境摄受；“非先后”谓无前后分别明达。并非魔教徒，非魔徒佣仆及弟子。此理常显现清楚。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是，世尊亦如同在阿拉汉部中所说的那样，宣说此经。于讲说终结时，亦与前文相类，现起正法相应的法会。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya kappasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《咖巴经释义》完毕。
11. Jatukaṇṇisuttavaṇṇanā十一、《迦图咖尼经释义》
§1103-4
1103-4.Sutvānahanti jatukaṇṇisuttaṃ. Tattha sutvānahaṃ vīramakāmakāminti ahaṃ ‘‘itipi so bhagavā’’tiādinā nayena vīraṃ kāmānaṃ akāmanato akāmakāmiṃ buddhaṃ sutvā. Akāmamāgamanti nikkāmaṃ bhagavantaṃ pucchituṃ āgatomhi. Sahajanettāti sahajātasabbaññutaññāṇacakkhu. Yathātacchanti yathātathaṃ. Brūhi meti puna yācanto bhaṇati. Yācanto hi sahassakkhattumpi bhaṇeyya, ko pana vādo dvikkhattuṃ. Tejī tejasāti tejena samannāgato tejasā abhibhuyya. Yamahaṃ vijaññaṃ jātijarāya idha vippahānanti yamahaṃ jātijarānaṃ pahānabhūtaṃ dhammaṃ idheva jāneyyaṃ.
1103-4。听闻那毁灭婴儿耳根经文。在此因听闻，说我非贪欲之勇者，我便以佛所说“世尊正是”之引导，觉知佛非贪求者。谓佛非欲来者，因欲离去，故前来问佛。所谓天生眼，即天生圆满的全知智慧眼。依其真如，任其本性，如实回答。求告之时还言请说。求告者即使千次请说，且何争议能有两次？因此，佛具光明，光明超胜。又者，因对世间老人死之无常所生的觉悟与离弃，知世间生老病死之法，必当此处了知。
§1105-7
1105-7. Athassa bhagavā taṃ dhammamācikkhanto tisso gāthāyo abhāsi. Tattha nekkhammaṃ daṭṭhu khematoti nibbānañca nibbānagāminiñca paṭipadaṃ ‘‘khema’’nti disvā. Uggahitanti taṇhādiṭṭhivasena gahitaṃ. Nirattaṃ vāti nirassitabbaṃ vā, muñcitabbanti vuttaṃ hoti. Mā te vijjitthāti mā te ahosi. Kiñcananti rāgādikiñcanaṃ vāpi te mā vijjittha. Pubbeti atīte saṅkhāre ārabbha uppannakilesā. Brāhmaṇāti bhagavā jatukaṇṇiṃ ālapati. Sesaṃ sabbattha pākaṭameva.
1105-7。时世尊宣说如法之法，言三偈。偈中见出离即安全涅槃与涅槃道，称为“安全”。所谓紧握，乃以贪欲等见为著执。言不可贪恋，不可有失，曰应当放弃。勿使心堕落，勿使心起。若有者，因贪恋等种心，昔时过患由累堆起，现已起之烦恼，皆如是说。婆罗门者，即世尊称童子耳根。余事无不明了显现于此。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是，世尊亦如同在阿拉汉部中所说的那样，宣说此经。于讲说终结时，亦与前文相类，现起正法相应的法会。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya jatukaṇṇisuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《迦都咖尼经注释》完毕。
12. Bhadrāvudhasuttavaṇṇanā12. 《跋德拉伍达经注释》
§1108-9
1108-9.Okañjahanti bhadrāvudhasuttaṃ. Tattha okañjahanti ālayaṃ jahaṃ. Taṇhacchidanti chataṇhākāyacchidaṃ. Anejanti lokadhammesu nikkampaṃ. Nandiñjahanti anāgatarūpādipatthanājahaṃ. Ekā eva hi taṇhā thutivasena idha nānappakārato vuttā. Kappañjahanti duvidhakappajahaṃ. Abhiyāceti ativiya yācāmi. Sutvāna nāgassa apanamissanti itoti nāgassa tava bhagavā vacanaṃ sutvā ito pāsāṇakacetiyato bahū janā pakkamissantīti adhippāyo. Janapadehi saṅgatāti aṅgādīhi janapadehi idha samāgatā. Viyākarohīti dhammaṃ desehi.
1108-9。所谓灭除，是指摒弃住处。断除贪欲，体断烦恼。绝不动摇于世间法。所谓大乐者，乃断除未出现之烦恼。唯有一贪欲，虽有种种说法，同在此除。所谓业业灭除，是双重业障除净。甚深请求，广多祈请。听闻龙王将会灭度，因听佛语，从此石塔处广大众生将来莅临，乃是由此推测。言聚集于诸国，即指包括诸方诸国于内聚集。立法宣说于诸地，即是所说法。
§1110
1110. Athassa āsayānulomena dhammaṃ desento bhagavā dve gāthāyo abhāsi. Tattha ādānataṇhanti rūpādīnaṃ ādāyikaṃ gahaṇataṇhaṃ, taṇhupādānanti vuttaṃ hoti. Yaṃ yañhi lokasmimupādiyantīti etesu uddhādibhedesu yaṃ yaṃ gaṇhanti. Teneva māro anveti jantunti teneva upādānapaccayanibbattakammābhisaṅkhāranibbattavasena paṭisandhikkhandhamāro taṃ sattaṃ anugacchati.
1110。时世尊因诸心染随缘，讲说法义，出两偈。偈中言贪取欲，指对色等法执取爱著。谓此执取乃于生起种种，把持各种法。正因如此，魔王跟随众生，复由执取缘，遂生种种形态及行为矛盾烦恼。魔王七重次第追随，对此五蕴烦恼轮回不断。
§1111
1111.Tasmā pajānanti tasmā etamādīnavaṃ aniccādivasena vā saṅkhāre jānanto. Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visattanti ādātabbaṭṭhena ādānesu rūpādīsu satte sabbaloke imaṃ pajaṃ maccudheyye laggaṃ pekkhamāno. Ādānasatte vā ādānābhiniviṭṭhe puggale ādānasaṅgahetuñca imaṃ pajaṃ maccudheyye laggaṃ tato vītikkamituṃ asamatthaṃ iti pekkhamāno kiñcanaṃ sabbaloke na uppādiyethāti sesaṃ sabbattha pākaṭameva.
因此，众生了解此法，即知诸行本质为无常等。由观察受取之境，即对受取着眼，众生沉溺于此生死流转之中，以须受取之色等境为缘，在世间五趣中深陷其中。受取之有或非受取之有，及受取之结因，在此众生沉溺于生死，欲离苦难遂不能离，乃观察内外万事皆无所生起者，故此真理到处彰显无疑。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是，世尊以阿拉汉众居首之法，宣说此经。经毕，法的集成亦与过去所说同无二致。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya bhadrāvudhasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《跋德拉伍达经注释》完毕。
13. Udayasuttavaṇṇanā13. 《伍德亚经注释》
§1112-3
1112-3.Jhāyinti udayasuttaṃ. Tattha aññāvimokkhanti paññānubhāvanijjhātaṃ vimokkhaṃ pucchati. Atha bhagavā yasmā udayo catutthajjhānalābhī, tasmāssa paṭiladdhajjhānavasena nānappakārato aññāvimokkhaṃ dassento gāthādvayamāha. Tattha pahānaṃ kāmacchandānanti yamidaṃ paṭhamajjhānaṃ nibbattentassa kāmacchandappahānaṃ, tampi aññāvimokkhaṃ pabrūmi. Evaṃ sabbapadāni yojetabbāni.
修习禅定者入于初禅。其间所谓智慧解脱，指的是由智慧增长与灭除贪欲而得的解脱。复次，世尊以四禅之成就者，言无异法得智慧解脱，为之诵二偈。其所弃者即贪欲，乃初禅生起时之贪欲灭除，亦是智慧解脱。如此，所有应行者须助顺调合。
§1114
1114.Upekkhāsatisaṃsuddhanti catutthajjhānaupekkhāsatīhi saṃsuddhaṃ. Dhammatakkapurejavanti iminā tasmiṃ catutthajjhānavimokkhe ṭhatvā jhānaṅgāni vipassitvā adhigataṃ arahattavimokkhaṃ vadati. Arahattavimokkhassa hi maggasampayuttasammāsaṅkappādibhedo dhammatakko purejavo hoti. Tenāha – ‘‘dhammatakkapurejava’’nti. Avijjāya pabhedananti etameva ca aññāvimokkhaṃ avijjāpabhedanasaṅkhātaṃ nibbānaṃ nissāya jātattā kāraṇopacārena ‘‘avijjāya pabhedana’’nti pabrūmīti.
所谓禅那中以念摄持至净，乃是以第四禅的平等念为纯净。法界知见圆满称为“法眼净通者”，即在此第四禅的解脱上，观禅行净、达阿拉汉解脱。阿拉汉解脱是与正思维等众因缘相应，法眼净通能达此。故称“法眼净通”。谓以无明破除，乃是智慧解脱中，无明破除的涅槃之因缘功用，故以“无明破除”名之。
§1115-6
1115-6. Evaṃ avijjāpabhedanavacanena vuttaṃ nibbānaṃ sutvā ‘‘taṃ kissa vippahānena vuccatī’’ti pucchanto ‘‘kiṃsu saṃyojano’’ti gāthamāha. Tattha kiṃsu saṃyojanoti kiṃ saṃyojano. Vicāraṇanti vicaraṇakāraṇaṃ. Kissassa vippahānenāti kiṃ nāmakassa assa dhammassa vippahānena. Athassa bhagavā tamatthaṃ byākaronto ‘‘nandisaṃyojano’’ti gāthamāha. Tattha vitakkassāti kāmavitakkādiko vitakko assa.
如是以“无明破除”言说涅槃，闻后有问：“以何解脱称名？有何结缚？”偈谓“恶结缚”（nandisaṃyojano）。结缚即烦恼之因。所谓何等解脱，谓此法解脱故。世尊说明其意，即谓为恶想等意结。
§1117-8
1117-8. Idāni tassa nibbānassa maggaṃ pucchanto ‘‘kathaṃ satassā’’ti gāthamāha. Tattha viññāṇanti abhisaṅkhāraviññāṇaṃ. Athassa maggaṃ kathento bhagavā ‘‘ajjhattañcā’’ti gāthamāha. Tattha evaṃ satassāti evaṃ satassa sampajānassa. Sesaṃ sabbattha pākaṭameva.
现在问涅槃之道，偈言“如何修习？”。所谓识者，是行相续识。世尊说法得道偈曰“内入禅定”。其中“内入”谓内心自觉知，彻悟真理者。至此皆尽显无余。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是，世尊亦如阿拉汉集部经中所说，宣说此经。说法结束时，亦如前所述，法的成就得以现前。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中
Suttanipāta-aṭṭhakathāya udayasuttavaṇṇanā niṭṭhitā. · 《经集义注》中《乌达亚经》的解释完毕。
14. Posālasuttavaṇṇanā十四、《波萨拉经》解释。
§1119-20
1119-20.Yoatītanti posālasuttaṃ. Tattha yo atītaṃ ādisatīti yo bhagavā attano ca paresañca ‘‘ekampi jāti’’ntiādibhedaṃ atītaṃ ādisati. Vibhūtarūpasaññissāti samatikkantarūpasaññissa. Sabbakāyappahāyinoti tadaṅgavikkhambhanavasena sabbarūpakāyappahāyino, pahīnarūpabhavapaṭisandhikassāti adhippāyo. Natthi kiñcīti passatoti viññāṇābhāvavipassanena ‘‘natthi kiñcī’’ti passato, ākiñcaññāyatanalābhinoti vuttaṃ hoti. Ñāṇaṃ sakkānupucchāmīti sakkāti bhagavantaṃ ālapanto āha. Tassa puggalassa ñāṇaṃ pucchāmi, kīdisaṃ pucchitabbanti. Kathaṃ neyyoti kathaṃ so netabbo, kathamassa uttariñāṇaṃ uppādetabbanti.
1119-20。所谓越过者即波萨拉经，其中所言“越过”是指世尊所说自他两者‘‘唯有一生’’等差别的超越。所谓具足妙色的分别，是超越对色法的分别；所谓全身舍弃，是指以断除现前身色为断已断法；所谓断灭无有，乃以对识的内观明了而见“无所生灭”；所谓超越入无色处，是法门的建立。如有智者敢问，则称为向世尊请教。我问此人有何所问，如何修持，如何生起上妙智慧。
§1121
1121. Athassa bhagavā tādise puggale attano appaṭihatañāṇataṃ pakāsetvā taṃ ñāṇaṃ byākātuṃ gāthādvayamāha. Tattha viññāṇaṭṭhitiyo sabbā, abhijānaṃ tathāgatoti abhisaṅkhāravasena catasso paṭisandhivasena sattāti evaṃ sabbā viññāṇaṭṭhitiyo abhijānanto tathāgato. Tiṭṭhantamenaṃ jānātīti kammābhisaṅkhāravasena tiṭṭhantaṃ etaṃ puggalaṃ jānāti ‘‘āyatiṃ ayaṃ evaṃgatiko bhavissatī’’ti. Vimuttanti ākiñcaññāyatanādīsu adhimuttaṃ. Tapparāyaṇanti tammayaṃ.
1121。于是世尊为此人显现其自身未被击败的智，诵二偈明说之。所谓对识的住处全部，解析谓：如来即是以业力为缘，分作四次转生，合共七次续世，如此所有对识住处世尊悉知。对依业力变化而立止者，世尊亦知——所谓此人今后果报如何。所谓解脱，即于无色界诸处最胜解脱。所谓精勤，是于此境地。
§1122
1122.Ākiñcaññasambhavaṃ ñatvāti ākiñcaññāyatanajanakaṃ kammābhisaṅkhāraṃ ñatvā ‘‘kinti palibodho aya’’nti. Nandī saṃyojanaṃ itīti yā ca tattha arūparāgasaṅkhātā nandī, tañca saṃyojanaṃ iti ñatvā. Tato tattha vipassatīti tato ākiñcaññāyatanasamāpattito vuṭṭhahitvā taṃ samāpattiṃ aniccādivasena vipassati. Etaṃ ñāṇaṃ tathaṃ tassāti etaṃ tassa puggalassa evaṃ vipassato anukkameneva uppannaṃ arahattañāṇaṃ aviparītaṃ. Vusīmatoti vusitavantassa. Sesaṃ sabbattha pākaṭameva.
1122。知业习产生于无色处，知无色界生成是业力所生，知此即为觉悟。有称喜，是所谓诸束缚，即于无色界无垢喜为束缚。知此后，觉悟，则无色处的禅定已被破坏，于是观三法印成不变之慧。此慧乃该人由观修所得，与阿拉汉般涅槃智相符合，且无相违。所谓久住，是久远之意。余皆一一明晰。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca pubbasadiso eva dhammābhisamayo ahosīti.
如是，世尊亦如阿拉汉集部经中所说，宣说此经。说法结束时，亦如前所述，法的成就得以现前。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部义注中。
Suttanipāta-aṭṭhakathāya posālasuttavaṇṇanā niṭṭhitā. · 《经集义注》中《波萨拉经》的解释完毕。
15. Mogharājasuttavaṇṇanā十五、《莫伽罗阇经》解释。
§1123
1123.Dvāhaṃsakkanti mogharājasuttaṃ. Tattha dvāhanti dve vāre ahaṃ. So hi pubbe ajitasuttassa ca tissametteyyasuttassa ca avasāne dvikkhattuṃ bhagavantaṃ pucchi. Bhagavā panassa indriyaparipākaṃ āgamayamāno na byākāsi. Tenāha – ‘‘dvāhaṃ sakkaṃ apucchissa’’nti. Yāvatatiyañca devīsi, byākarotīti me sutanti yāvatatiyañca sahadhammikaṃ puṭṭho visuddhidevabhūto isi bhagavā sammāsambuddho byākarotīti evaṃ me sutaṃ. Godhāvarītīreyeva kira so evamassosi. Tenāha – ‘‘byākarotīti me suta’’nti.
1123。所谓二天即鬼王经，其中“二”指两周。我曾于阿迦耶吐迦经和提舍摩地经末尾，两次问世尊。世尊正值根成熟，未应我答。我于是言：“必当问二天。”据闻，当时三十三天众女，随声广播。依我所闻，释尊正自觉，广为开示。此事发生于犹如果德玛在怒涛岸边般之时。据闻如是广说。
§1124
1124.Ayaṃ lokoti manussaloko. Paro lokoti taṃ ṭhapetvā avaseso. Sadevakoti brahmalokaṃ ṭhapetvā avaseso upapattidevasammutidevayutto, ‘‘brahmaloko sadevako’’ti etaṃ vā ‘‘sadevake loke’’tiādinayanidassanamattaṃ, tena sabbopi tathāvuttappakāro loko veditabbo.
『世界』者，人间世界也。所谓『他方世界』，于此立一界，余余分立。所谓『诸天』，于梵天界立一界，余余分立；又云『梵天界即诸天』或『诸天界』等，仅是言说方便之义。因此一切如是所说之法，皆当知为『世界』。
§1125
1125. Evaṃ abhikkantadassāvinti evaṃ aggadassāviṃ, sadevakassa lokassa ajjhāsayādhimuttigatiparāyaṇādīni passituṃ samatthanti dasseti.
此等称为究竟显见者，亦名最胜显见。谓得以见诸天世界之心相随顺正信、进趣、归依等事。
§1126
1126.Suññato lokaṃ avekkhassūti avasiyapavattasallakkhaṇavasena vā tucchasaṅkhārasamanupassanāvasena vāti dvīhi kāraṇehi suññato lokaṃ passa. Attānudiṭṭhiṃ ūhaccāti sakkāyadiṭṭhiṃ uddharitvā. Sesaṃ sabbattha pākaṭameva.
『空无所有世界』者，谓以无常流转相或以无有意义的五蕴视之，相因缘等因而见之空无所有。由彼双因，见空无所有之世界。所谓『自见苦』(attānudiṭṭhiṃ)即所谓『我见』，此乃执有身见(身见)之犹望。余者诸法遍处显然。
Evaṃ bhagavā imampi suttaṃ arahattanikūṭeneva desesi. Desanāpariyosāne ca vuttasadiso eva dhammābhisamayo ahosīti.
如是世尊于此经亦于阿拉汉聚处如法宣说。说法终结时，亦生相应之法会故。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部义注中。
Suttanipāta-aṭṭhakathāya mogharājasuttavaṇṇanā niṭṭhitā. · 《经集》义注中《莫伽罗阇经》的解释结束。
16. Piṅgiyasuttavaṇṇanā十六、《宾祇耶经》解释
§1127
1127.Jiṇṇohamasmīti piṅgiyasuttaṃ. Tattha jiṇṇohamasmi abalo vītavaṇṇoti so kira brāhmaṇo jarābhibhūto vīsavassasatiko jātiyā, dubbalo ca ‘‘idha padaṃ karissāmī’’ti aññattheva karoti, vinaṭṭhapurimacchavivaṇṇo ca . Tenāha – ‘‘jiṇṇohamasmi abalo vītavaṇṇo’’ti. Māhaṃ nassaṃ momuho antarāvāti māhaṃ tuyhaṃ dhammaṃ asacchikatvā antarāyeva avidvā hutvā anassiṃ. Jātijarāya idha vippahānanti idheva tava pādamūle pāsāṇake vā cetiya jātijarāya vippahānaṃ nibbānadhammaṃ yamahaṃ vijaññaṃ, taṃ me ācikkha.
『我是老弱』者，出自《比尼伽雅经》。其中有云：法师谓自己为老弱贫病者，为婆罗门，受诸老病之苦，已八十岁，谓自己无力说『我今日当行此步』，其言不成，宛如破坏之旧房。故称『我是老弱贫病者』。彼法师谓『我非愚痴，汝勿因不信法而障碍我。此处谓生命老朽死亡乃离弃，此处谓于汝足下石块或佛塔，生老死离弃之涅槃法，彼乃我所知，已示我知。』
§1128
1128. Idāni yasmā piṅgiyo kāye sāpekkhatāya ‘‘jiṇṇohamasmī’’ti gāthamāha tenassa bhagavā kāye sinehappahānatthaṃ ‘‘disvānarūpesu vihaññamāne’’ti gāthamāha. Tattha rūpesūti rūpahetu rūpapaccayā. Vihaññamāneti kammakāraṇādīhi upahaññamāne. Ruppanti rūpesūti cakkhurogādīhi ca rūpahetuyeva janā ruppanti bādhīyanti.
今彼比尼伽雅以身为缘，唱曰『我是老弱』。世尊乃为摒除身执恶见，唱曰『观诸可见之色时』。其中色者，谓色缘色所依。所谓『恶见』，谓因业之缘等所生烦恼邪见。众生因眼根等色缘起颜色，生烦恼搅乱。
§1129-30
1129-30. Evaṃ bhagavatā yāva arahattaṃ tāva kathitaṃ paṭipattiṃ sutvāpi piṅgiyo jarādubbalatāya visesaṃ anadhigantvāva puna ‘‘disā catasso’’ti imāya gāthāya bhagavantaṃ thomento desanaṃ yācati. Athassa bhagavā punapi yāva arahattaṃ, tāva paṭipadaṃ dassento ‘‘taṇhādhipanne’’ti gāthamāha. Sesaṃ sabbattha pākaṭameva.
世尊所说直至阿拉汉果位的修行说法，鸦鸯虽然亲闻，却因年老衰弱，未能彻悟其特义，遂以「四方」偈向世尊请求开示。于是世尊复现示至阿拉汉果位的修行法门，并作偈曰「欲望为主导时」，说法完毕，教义甚为明显。
Imampi suttaṃ bhagavā arahattanikūṭeneva desesi. Desanāpariyosāne ca piṅgiyo anāgāmiphale patiṭṭhāsi. So kira antarantarā cintesi – ‘‘evaṃ vicitrapaṭibhānaṃ nāma desanaṃ na labhi mayhaṃ mātulo bāvarī savanāyā’’ti. Tena sinehavikkhepena arahattaṃ pāpuṇituṃ nāsakkhi. Antevāsino panassa sahassajaṭilā arahattaṃ pāpuṇiṃsu. Sabbeva iddhimayapattacīvaradharā ehibhikkhavo ahesunti.
此经也乃由世尊在阿拉汉境界中所说。法义终结时，鸦鸯坚定于不至果位之益。其心间或忧虑，思惟此纷繁难解的法义，未能为其母亲及乡亲执行听闻。故以愤激之心，难以成就阿拉汉果位。然临近时期，有众多与他同住的同修，终得阿拉汉果位。这些比库俱具神通及精进具足的法衣，比库们皆是如此。
Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部义注中
Suttanipāta-aṭṭhakathāya piṅgiyasuttavaṇṇanā niṭṭhitā. · 《经集》义注中《宾祇耶经》的解释结束。
Pārāyanatthutigāthāvaṇṇanā到彼岸赞偈解释
Ito paraṃ saṅgītikārā desanaṃ thomentā ‘‘idamavoca bhagavā’’tiādimāhaṃsu. Tattha idamavocāti idaṃ parāyanaṃ avoca. Paricārakasoḷasānanti bāvarissa paricārakena piṅgiyena saha soḷasannaṃ buddhassa vā bhagavato paricārakānaṃ soḷasannanti paricārakasoḷasannaṃ. Te eva ca brāhmaṇā. Tattha soḷasaparisā pana purato ca pacchato ca vāmapassato ca dakkhiṇapassato ca cha cha yojanāni nisinnā ujukena dvādasayojanikā ahosi. Ajjhiṭṭhoti yācito atthamaññāyāti pāḷiatthamaññāya. Dhammamaññāyāti pāḷimaññāya. Pārāyananti evaṃ imassa dhammapariyāyassa adhivacanaṃ āropetvā tesaṃ brāhmaṇānaṃ nāmāni kittayantā ‘‘ajito tissametteyyo…pe… buddhaseṭṭhaṃ upāgamu’’nti āhaṃsu.
后来，音乐家们在说法结束后称赞「此是世尊所说」。此「此是」语，谓为终极法义。所谓“为侍者则有十六人”，指与鸦鸯共侍于佛陀的十六位侍从比库，全为婆罗门出身。此十六众聚集，于前后、东西四方皆坐齐整排列，西边约十二由旬远。所言“甫欲入知”，即巴利文“atthamaññāyāti”，意即巴利语言中有“理解法义”之意。所谓“法义”，此为该法的总结称呼。诸婆罗门遂赐号「阿迦多．提萨孟提耶」、「佛陀至尊」等以示尊敬。
§1131-7
1131-7. Tattha sampannacaraṇanti nibbānapadaṭṭhānabhūtena pātimokkhasīlādinā sampannaṃ. Isinti mahesiṃ. Sesaṃ pākaṭameva. Tato paraṃ brahmacariyamacariṃsūti maggabrahmacariyaṃ acariṃsu. Tasmā pārāyananti tassa pārabhūtassa nibbānassa ayananti vuttaṃ hoti.
经偈云：具足庄严之行为者，是指具备涅槃之地与巴拉摩戒等功德者，此谓“庄严具足”。又称“至尊虎王”。说法清楚明白。之后，此众即不再修行正道，故称“离行者”。由此所言“终极者”，即那归入涅槃的终极法门。
Pārāyanānugītigāthāvaṇṇanā到彼岸随颂偈解释
§1138
1138.Pārāyanamanugāyissanti assa ayaṃ sambandho – bhagavatā hi pārāyane desite soḷasasahassā jaṭilā arahattaṃ pāpuṇiṃsu, avasesānañca cuddasakoṭisaṅkhānaṃ devamanussānaṃ dhammābhisamayo ahosi. Vuttañhetaṃ porāṇehi –
经偈1138中有言：获得终极涅槃之证悟者名“终极者”。此事关系紧密——因佛陀宣说终极法门时，有一万六千位阿拉汉果圣众得证，剩余者则有三十三万个天人及人得法悦。此事在古代有如下经文记载：
‘‘Tato pāsāṇake ramme, pārāyanasamāgame;
『其时于石园中，于终极相聚会，'}
Amataṃ pāpayī buddho, cuddasa pāṇakoṭiyo’’ti.
“不死之善者，佛也，拥有十三亿生命。”
Niṭṭhitāya pana dhammadesanāya tato tato āgatā manussā bhagavato ānubhāvena attano attano gāmanigamādīsveva pāturahesuṃ. Bhagavāpi sāvatthimeva agamāsi paricārakasoḷasādīhi anekehi bhikkhusahassehi parivuto. Tattha piṅgiyo bhagavantaṃ vanditvā āha – ‘‘gacchāmahaṃ, bhante, bāvarissa buddhuppādaṃ ārocetuṃ, paṭissutañhi tassa mayā’’ti. Atha bhagavatā anuññāto ñāṇagamaneneva godhāvarītīraṃ gantvā pādagamanena assamābhimukho agamāsi. Tamenaṃ bāvarī brāhmaṇo maggaṃ olokento nisinno dūratova khārijaṭādivirahitaṃ bhikkhuvesena āgacchantaṃ disvā ‘‘buddho loke uppanno’’ti niṭṭhaṃ agamāsi. Sampattañcāpi naṃ pucchi – ‘‘kiṃ, piṅgiya, buddho loke uppanno’’ti. ‘‘Āma, brāhmaṇa, uppanno, pāsāṇake cetiye nisinno amhākaṃ dhammaṃ desesi, tamahaṃ tuyhaṃ desessāmī’’ti. Tato bāvarī mahatā sakkārena sapariso taṃ pūjetvā āsanaṃ paññāpesi. Tattha nisīditvā piṅgiyo ‘‘pārāyanamanugāyissa’’ntiādimāha.
然而，正法宣说既已圆满，众生纷纷前来，凭依世尊的威德，遍入各自的乡村聚落。世尊亲自到达舍卫城，随从众多——十六位侍者及许多比库千余人——环绕左右。时，一位婆罗门名彼迦，礼敬世尊后说道：“尊者，我愿同行，向婆罗门巴瓦讲述佛陀降世之事，此事我已听闻。”于是，佛陀允许他，跟随世尊穿越恒河之滨，面向阿萨摩前往。彼迦婆罗门沿途观察道路，坐于远处，无有樵夫等骚扰，见一群比库众生前来，遂称：“佛陀已于世间出世。”佛陀已然抵达，却未询问：“彼迦，佛陀确已出世乎？”“是的，婆罗门，已出世。佛陀现坐于岩石佛塔中，宣说我们的法教，为你亦当宣说。”之后，婆罗门恭敬其大威德，连同侍从礼敬，安排座位。彼迦坐下，言：“必将如法追随佛陀。”
Tattha anugāyissanti bhagavatā gītaṃ anugāyissaṃ. Yathāddakkhīti yathā sāmaṃ saccābhisambodhena asādhāraṇañāṇena ca addakkhi. Nikkāmoti pahīnakāmo . ‘‘Nikkamo’’tipi pāṭho, vīriyavāti attho nikkhanto vā akusalapakkhā. Nibbanoti kilesavanavirahito, taṇhāvirahito eva vā. Kissa hetu musā bhaṇeti yehi kilesehi musā bhaṇeyya, ete tassa pahīnāti dasseti. Etena brāhmaṇassa savane ussāhaṃ janeti.
彼时，世尊歌唱道，应与法。唯法理解所及，凭真诚觉悟及非凡智慧，领会其中。‘出家者’谓放弃欲望。出家即脱离不善。涅槃即隔绝烦恼、渴爱。何故说“谬说”？彼以为由谬说者传染烦恼，故教义是断垢。听闻此语，婆罗门心生欢喜，发起精进。
§1139-41
1139-41.Vaṇṇūpasañhitanti guṇūpasañhitaṃ. Saccavhayoti ‘‘buddho’’ti sacceneva avhānena nāmena yutto. Brahmeti taṃ brāhmaṇaṃ ālapati. Kubbanakanti parittavanaṃ. Bahupphalaṃ kānanamāvaseyyāti anekaphalādivikatibharitaṃ kānanaṃ āgamma vaseyya. Appadasseti bāvaripabhutike parittapaññe. Mahodadhinti anotattādiṃ mahantaṃ udakarāsiṃ.
1139-1141节。‘华彩’谓美德汇集。‘真名’谓“佛”，以真相而取名。婆罗门谈及此。‘避难’谓避开危险。‘多果’谓多种果实丰富的森林，他将前往栖息。‘不显’谓处于婆罗门住持允护之处，远离祸患。‘大海’谓无量大水聚集之地。
§1142-4
1142-4.Yeme pubbeti ye ime pubbe. Tamanudāsinoti tamonudo āsino. Bhūripaññāṇoti ñāṇadhajo. Bhūrimedhasoti vipulapañño. Sandiṭṭhikamakālikanti sāmaṃ passitabbaphalaṃ, na ca kālantare pattabbaphalaṃ. Anītikanti kilesaītivirahitaṃ.
1142-1144节。‘如前者’谓如前文所述。‘随后’谓后继。‘众多智慧’谓智慧之薪。‘广大智慧’谓智慧广大如海。‘亲见当机’谓以适宜当前时机得见成果，非临远时期之果。‘无垢’谓离污垢烦恼。
§1145-50
1145-50. Atha naṃ bāvarī āha ‘‘kiṃ nu tamhā’’ti dve gāthā. Tato piṅgiyo bhagavato santikā avippavāsameva dīpento ‘‘nāhaṃ tamhā’’tiādimāha. Passāmi naṃ manasā cakkhunāvāti taṃ buddhaṃ ahaṃ cakkhunā viya manasā passāmi . Namassamāno vivasemi rattinti namassamānova rattiṃ atināmemi. Tena teneva natoti yena disābhāgena buddho, tena tenevāhampi nato tanninno tappoṇoti dasseti.
1145-1150节。婆罗门问：“彼者如何？”彼迦对佛近前，明亮不失，答曰：“我并非不见彼。”意谓我心眼兼具，视佛如眼见。我礼拜佛时，心如明灯，使黑夜变为光明。由此频频礼拜，示现佛所照耀之方位。我亦礼拜，感恭敬之情如同夜晚过境，尽皆循礼。
§1151
1151.Dubbalathāmakassāti appathāmakassa, atha vā dubbalassa dutthāmakassa ca balavīriyahīnassāti vuttaṃ hoti. Teneva kāyo na paletīti teneva dubbalathāmakattena kāyo na gacchati, yena vā buddho, tena na gacchati. ‘‘Na paretī’’tipi pāṭho, so evattho. Tatthāti buddhassa santike. Saṅkappayantāyāti saṅkappagamanena. Tena yuttoti yena buddho, tena yutto payutto anuyuttoti dasseti.
1151.所谓力薄者即是软弱者，或谓无力又无精进者。意谓身体因软弱无力之故，不得活动，正如佛陀所不亲近者亦不亲近。『不离开』者乃此意，谓佛陀亲近之处。『思惟而去』亦谓思惟体系而离去。『由此契合』指与佛契合、相应，由此表示出契合、连接、佐证之意。
§1152
1152.Paṅkesayānoti kāmakaddame sayamāno. Dīpā dīpaṃ upaplavinti satthārādito satthārādiṃ abhigacchiṃ. Athaddasāsiṃ sambuddhanti sohaṃ evaṃ duddiṭṭhiṃ gahetvā anvāhiṇḍanto atha pāsāṇake cetiye buddhamaddakkhiṃ.
1152.所谓泥水流动，意指在欲望浊浊之中沉溺。如灯火之灯灯灭，譬如师从师所启发，先应往其起始。吾曾见真正觉悟者，于此难明之见着中，承受并苦行，于石制祠堂中见佛。
§1153
1153. Imissā gāthāya avasāne piṅgiyassa ca bāvarissa ca indriyaparipākaṃ viditvā bhagavā sāvatthiyaṃ ṭhitoyeva suvaṇṇobhāsaṃ muñci. Piṅgiyo bāvarissa buddhaguṇe vaṇṇayanto nisinno eva taṃ obhāsaṃ disvā ‘‘kiṃ ida’’nti vilokento bhagavantaṃ attano purato ṭhitaṃ viya disvā bāvaribrāhmaṇassa ‘‘buddho āgato’’ti ārocesi, brāhmaṇo uṭṭhāyāsanā añjaliṃ paggahetvā aṭṭhāsi. Bhagavāpi obhāsaṃ pharitvā brāhmaṇassa attānaṃ dassento ubhinnampi sappāyaṃ viditvā piṅgiyameva ālapamāno ‘‘yathā ahū vakkalī’’ti imaṃ gāthamabhāsi.
1153.此颂诗末尾又说蜂和熊，指感官成熟已知之理，世尊在沙瓦提住处，显现金光。蜂和熊乃描述佛之功德色相，世尊安坐观看此光，问“这是什么？”，视见佛在自己前方站立。对熊婆罗门说：“佛已降临”，婆罗门起身合掌站立。世尊亦散光示现，显明自己，同时和蜂交谈，诵说此颂。
Tassattho – yathā vakkalitthero saddhādhimutto ahosi, saddhādhurena ca arahattaṃ pāpuṇi. Yathā ca soḷasannaṃ eko bhadrāvudho nāma yathā ca āḷavi gotamo, evameva tvampi pamuñcassu saddhaṃ. Tato saddhāya adhimuccanto ‘‘sabbe saṅkhārā aniccā’’tiādinā nayena vipassanaṃ ārabhitvā maccudheyyassa pāraṃ nibbānaṃ gamissasīti arahattanikūṭeneva desanaṃ niṭṭhāpesi. Desanāpariyosāne piṅgiyo arahatte bāvarī anāgāmiphale patiṭṭhahi. Bāvaribrāhmaṇassa sissā pana pañcasatā sotāpannā ahesuṃ.
其意即是：如前述维克里长老因信尽而获证阿拉汉果，十六先辈中之一的阿拉维·果德玛等人，也同样毅然投身修习信舍。由此信足，引导修习见谛《诸行无常》等，以慧观入死边涅槃境界，如阿拉汉结集教诲般宣说佛法。讲演结束时，蜂获得阿拉汉果、熊得不还果。婆罗门的徒众中有五百位成就须陀洹果位。
§1154-5
1154-5. Idāni piṅgiyo attano pasādaṃ pavedento ‘‘esa bhiyyo’’tiādimāha. Tattha paṭibhānavāti paṭibhānapaṭisambhidāya upeto. Adhideve abhiññāyāti adhidevakare dhamme ñatvā. Parovaranti hīnapaṇītaṃ, attano ca parassa ca adhidevattakaraṃ sabbaṃ dhammajātaṃ vedīti vuttaṃ hoti. Kaṅkhīnaṃ paṭijānatanti kaṅkhīnaṃyeva sataṃ ‘‘nikkaṅkhamhā’’ti paṭijānantānaṃ.
1154-1155.此时蜂显扬自信，称“我将更加……”。其中“智慧内照”即指智慧与语言通达黄。所谓对天眼之知，即是全知诸天法界。凡间则退避微细之法，且自与他皆通晓诸天之德行。所谓认识疑者之释疑，乃对疑惑者达成确知的含义。
§1156
1156.Asaṃhīranti rāgādīhi asaṃhāriyaṃ. Asaṃkuppanti akuppaṃ avipariṇāmadhammaṃ. Dvīhipi padehi nibbānaṃ bhaṇati. Addhā gamissāmīti ekaṃseneva taṃ anupādisesaṃ nibbānadhātuṃ gamissāmi. Na mettha kaṅkhāti natthi me ettha nibbāne kaṅkhā. Evaṃ maṃ dhārehi adhimuttacittanti piṅgiyo ‘‘evameva tvampi pamuñcassu saddha’’nti. Iminā bhagavato ovādena attani saddhaṃ uppādetvā saddhādhureneva ca vimuñcitvā taṃ saddhādhimuttataṃ pakāsento bhagavantaṃ āha – ‘‘evaṃ maṃ dhārehi adhimuttacitta’’nti. Ayamettha adhippāyo ‘‘yathā maṃ tvaṃ avaca, evameva adhimuttaṃ dhārehī’’ti.
1156.“不分散”指不为贪嗔所动。“不动摇”指不失去平静不变法。两脚俱立喻指涅槃。说：“我必坚毅持守无染的涅槃法界”。“不动摇不怀疑”谓无疑念。蜂持此意坚定如是说：“我亦将信舍成就。”以世尊教诲为依止，生起信舍而解脱，展露所成之信舍力，向世尊说：“我以此信舍坚定。如尔言，愿我坚固持守。”此即所依止道理，即“你如是说，我亦必坚牢持守”之义。
Iti paramatthajotikāya khuddaka-aṭṭhakathāya · 如是，在《胜义光明》小部注中，
Suttanipāta-aṭṭhakathāya soḷasabrāhmaṇasuttavaṇṇanā niṭṭhitā. · 《经集注》中《十六婆罗门经》的解说已毕。
Niṭṭhito ca pañcamo vaggo atthavaṇṇanānayato, nāmena · 并且，第五品依义释的方法已经完成，名称为……
Pārāyanavaggoti.
『彼岸品』者。
Nigamanakathā结语
Ettāvatā ca yaṃ vuttaṃ –
所说者至此为止──
‘‘Uttamaṃ vandaneyyānaṃ, vanditvā ratanattayaṃ;
『最为可敬者，敬礼三宝；
Yo khuddakanikāyamhi, khuddācārappahāyinā.
彼弃绝小乘律藏中小乘戒者。』
‘‘Desito lokanāthena, lokanittharaṇesinā;
『此由世尊、世间超越者所宣说，
Tassa suttanipātassa, karissāmatthavaṇṇana’’nti.
我当为该经藏作义理解说。』
Ettha uragavaggādipañcavaggasaṅgahitassa uragasuttādisattatisuttappabhedassa suttanipātassa atthavaṇṇanā katā hoti. Tenetaṃ vuccati –
在此，即是从『龙类品』等五品合集中的『龙类经』等三十经之经部，作了义注与阐释。由此故，称为—
‘‘Imaṃ suttanipātassa, karontenatthavaṇṇanaṃ;
『此经部所为义注讲说，
Saddhammaṭṭhitikāmena, yaṃ pattaṃ kusalaṃ mayā.
以正法坚固者之意，述我所持之善法果报。』
‘‘Tassānubhāvato khippaṃ, dhamme ariyappavedite;
『依此经验速得者，佛法圣人所宣说，
Vuḍḍhiṃ virūḷhiṃ vepullaṃ, pāpuṇātu ayaṃ jano’’ti.
愿此大众速获增长、广长、广大之利益。』
(Pariyattippamāṇato catucattālīsamattā bhāṇavārā.)
（根据传诵规模，称作为四十四话语。）
Paramavisuddhasaddhābuddhivīriyappaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā chaḷabhiññāpaṭisambhidādippabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ paramatthajotikā nāma suttanipāta-aṭṭhakathā –
此为由殊胜清净的信心、智慧与精进所庄严，具足戒律行为的力量，以及柔和清净等善德所增长而成；此智慧深悉共时共际之法，能够洞察微细而难入的境界，并具备对三藏文献种种别解的通达；此说法乃得释尊教法而无碍通达之智慧所成，由伟大说明者以圆满阐释之乐善、柔美华丽的言辞所绣饰；此言语适切、崇高，论辩为能，似诗圣人，兼具六种智慧、证分等多种殊胜品质；为超越凡夫之上等善知者，坚定如古佛般，依照长老系谱灯传，住持大寺之长老所著；作此极微妙义的光明注释，名为《至义灯》，属三藏经文之注疏。此书由尊者佛音法师用尊敬心撰写，意在弘扬藏传长老系谱之大乘佛法。
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;
愿其于世间安住，世间之渡者；
Dassentī kulaputtānaṃ, nayaṃ paññāvisuddhiyā.
为家子弟显现此智慧清净之道；
Yāva buddhoti nāmampi, suddhacittassa tādino;
此外，乃至名为佛者，纯洁心怀的第一者；
Lokamhi lokajeṭṭhassa, pavattati mahesinoti.
于世间，世间之首佛，广为流转为伟大神圣者。
Suttanipāta-atthavaṇṇanā niṭṭhitā. · 《经集义释》已毕。