10. Dasakanipāto · 10. 十集义注
14. Cuddasakanipāto十四、十四偈品
1. Khadiravaniyarevatattheragāthāvaṇṇanā一、佉陀罗林雷瓦达长老偈注释
Cuddasakanipāte yadā ahantiādikā āyasmato khadiravaniyarevatattherassa gāthā. Kā uppatti? Kāmañcimassa therassa gāthā heṭṭhā ekakanipāte (theragā. aṭṭha. 1. khadiravaniyattheragāthāvaṇṇanā) āgatā. Tattha panassa attano bhāgineyyesu satijananamattaṃ dassitanti tassā ekakanipāte saṅgaho kato. Imā pana therassa pabbajitakālato paṭṭhāya yāva parinibbānā paṭipattipakāsitā gāthā imasmiṃ cuddasakanipāte saṅgahaṃ āropitā. Tattha aṭṭhuppatti heṭṭhā vuttāyeva. Ayaṃ pana viseso – thero kira arahattaṃ patvā kālena kālaṃ satthu dhammasenāpatippabhūtīnaṃ mahātherānañca upaṭṭhānaṃ gantvā katipāhameva tattha vasitvā khadiravanameva paccāgantvā phalasamāpattisukhena brahmavihārehi ca vītināmeti. Evaṃ gacchante kāle jiṇṇo vuḍḍho vayo anuppatto ahosi. So ekadivasaṃ buddhupaṭṭhānaṃ gacchanto antarāmagge sāvatthiyā avidūre araññe vasi. Tena ca samayena corā nagare katakammā ārakkhamanussehi anubandhā palāyantā therassa samīpe gahitabhaṇḍaṃ chaḍḍetvā palāyiṃsu. Manussā anudhāvantā therassa samīpe bhaṇḍaṃ disvā theraṃ bandhitvā ‘‘coro’’ti saññāya gahetvā rañño dassesuṃ, ‘‘ayaṃ, deva, coro’’ti. Rājā theraṃ muñcāpetvā, ‘‘kiṃ, bhante, tumhehi idaṃ corikakammaṃ kataṃ vā, no vā’’ti pucchi. Thero kiñcāpi jātito paṭṭhāya attanā tādisaṃ na katapubbaṃ, taṃ pabbajitato paṭṭhāya pana akatabhāvassa, sabbaso kilesānaṃ samucchinnattā tādisassa karaṇe abhabbatāya pakāsanatthaṃ samīpe ṭhitānaṃ bhikkhūnaṃ rañño ca dhammaṃ desento –
在《十首集部》中，当时在具寿长老迦帝罗瓦尼尊者面前的颂歌刚开始时。何因何由？该长老的颂歌已于《一首集部》下卷传来（尊者颂歌第八卷，迦帝罗瓦尼尊者颂歌注释）。那里只是稍显其本人在修心中的追念之态，于是将其收录入《一首集部》汇编中。但该长老自出家以来，至般涅槃期间所展现的修行证悟颂歌，则归入《十首集部》汇总。其颂歌编订方法下文已明。本卷所呈特殊之处是——此尊者在证得阿拉汉果后，时至不停的时候，他巡视佛陀法军诸大长老们的看护，短暂停留于迦帝罗瓦尼村，一面往返于村中，一面在梵天的禅园中，以得果之乐安住止息。时间流逝，他渐渐年老，岁月久远。一日他离开佛陀的住处，深入离沙瓦提不远的深林；此时城中盗贼入侵，护卫逃避，盗贼抢走了聚集财物仓库。有人追赶至尊者附近，见其携带财物，误以“盗贼”观之，遂捉捕尊者，向国王报告称“这是盗贼”。国王问尊者：“尊者啊，你是否犯下盗贼之事？”尊者回想自己出家后及以前绝无此类行为。正因他自出家以来无犯不净业，已断诸烦恼，故为显现其无犯业与资质，便于在场比库众及国王面前宣说经法——
§645
645.
六百四十五。
‘‘Yadā ahaṃ pabbajito, agārasmānagāriyaṃ;
「我出家那时，离开俗世之家；
Nābhijānāmi saṅkappaṃ, anariyaṃ dosasaṃhitaṃ.
我不知妄念，不知道不善恶意，
§646
646.
六百四十六。
‘‘‘Ime haññantu vajjhantu, dukkhaṃ pappontu pāṇino’;
『这些人要相杀，要相陷害，使众生受苦。』
Saṅkappaṃ nābhijānāmi, imasmiṃ dīghamantare.
我不明了此念头，于此长期间。
§647
647.
六百四十七。
‘‘Mettañca abhijānāmi, appamāṇaṃ subhāvitaṃ;
我明了慈心，广大无量而正妙；
Anupubbaṃ paricitaṃ, yathā buddhena desitaṃ.
渐次熟知，如佛所说。
§648
648.
六百四十八。
‘‘Sabbamitto sabbasakho, sabbabhūtānukampako;
『一切朋友，一切良伴，慈悲一切众生者；』
Mettacittañca bhāvemi, abyāpajjarato sadā.
观养慈心，恒常无恶不净。
§649
649.
六百四十九。
‘‘Asaṃhīraṃ asaṃkuppaṃ, cittaṃ āmodayāmahaṃ;
“心不动摇，心无动乱，我令其欢悦；
Brahmavihāraṃ bhāvemi, akāpurisasevitaṃ.
我修习梵行，是不为小人所亲近者。
§650
650.
六百五十。
‘‘Avitakkaṃ samāpanno, sammāsambuddhasāvako;
“无念覆盖，正自觉弟子已集成；
Ariyena tuṇhībhāvena, upeto hoti tāvade.
得圣者寂静之性，心亦随之安住。
§651
651.
‘‘Yathāpi pabbato selo, acalo suppatiṭṭhito;
犹如山岩，坚固不动，可靠而安稳；
Evaṃ mohakkhayā bhikkhu, pabbatova na vedhati.
同样，断除迷惑的比库，犹如山岳般坚定，不受动摇。
§652
652.
‘‘Anaṅgaṇassa posassa, niccaṃ sucigavesino;
无欲而蕴育，恒常勤于清净善行者；
Vālaggamattaṃ pāpassa, abbhamattaṃva khāyati.
恶如藤蔓之过度蔓延，犹如火焰过度吞噬一般。
§653
653.
六百五十三。
‘‘Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;
犹如城镇四周既有内外隐蔽，
Evaṃ gopetha attānaṃ, khaṇo vo mā upaccagā.
汝亦应如是保护自己，切勿稍有懈怠。
§654
654.
六百五十四。
‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;
我不欢喜死亡，亦不欢喜生命；
Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā.
我舍弃时节，如农夫弃耕地一般。
§655
655.
‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;
我不欢喜死，亦不欢喜生；
Kālañca paṭikaṅkhāmi, sampajāno patissato.
我舍弃时节，正觉而专注。
§656
656.
‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;
我已圆满修习导师所吩咐，成就佛陀所传教法；
Ohito garuko bhāro, bhavanetti samūhatā.
沉重的担子已被卸下，业缘已然汇聚。
§657
657.
六百五十七。
‘‘Yassa catthāya pabbajito, agārasmānagāriyaṃ;
于彼为了目的而出家，离开家园、遗世独立；
So me attho anuppatto, sabbasaṃyojanakkhayo.
此义我虽未得尽，但令诸结皆得断除。
§658
658.
六百五十八。
‘‘Sampādethappamādena, esā me anusāsanī;
愿勤勉地努力获得，此为我的教诲。
Handāhaṃ parinibbissaṃ vippamuttomhi sabbadhī’’ti. – imā gāthā abhāsi;
『我将安详涅槃，彻底解脱一切束缚』，此为歌句所宣说。
Tatthāyaṃ apubbapadavaṇṇanā imasmiṃ dīghamantareti, yadā ahaṃ pabbajitomhi, tato paṭṭhāya ayañca me carimakālo, etasmiṃ dīghamantare kāle ‘‘idaṃ mayhaṃ hotū’’ti abhijjhāvasena vā, ‘‘ime sattā haññantū’’tiādinā byāpādavasena vā anariyaṃ dosasaṃhitaṃ saṅkappaṃ nābhijānāmīti yojanā.
此处为前行步骤之说明，谓当我出家时，即明了并确立此最末时期，在这漫长期间，于某时刻，心生『愿此成就我之法』之贪欲念，或『愿此众生皆灭』之嗔恚念，乃至诸非圣之含怒不善之意念尚未认识，故称为起心作意未熟的阶段。
Mettañcaabhijānāmīti, mijjati siniyhati etāyāti mettā, abyāpādo. Mettā etissā atthīti mettā, mettābhāvanā mettābrahmavihāro, taṃ mettaṃ. Ca-saddena karuṇaṃ muditaṃ upekkhañcāti itarabrahmavihāre saṅgaṇhāti. Abhijānāmīti, abhimukhato jānāmi. Adhigatañhi jhānaṃ paccavekkhato paccavekkhaṇañāṇassa abhimukhaṃ hoti. Kīdisanti āha ‘‘appamāṇa’’ntiādi. Tañhi yathā buddhena bhagavatā desitaṃ, tathā anodissakapharaṇavasena aparimāṇasattārammaṇatāya appamāṇaṃ. Paguṇabalavabhāvāpādanena suṭṭhu bhāvitattā subhāvitaṃ. Paṭhamaṃ mettā, tato karuṇā, tato muditā, pacchā upekkhāti evaṃ anupubbaṃ anukkamena paricitaṃ āsevitaṃ, bahulīkataṃ abhijānāmīti yojanā.
所谓“abhijānāti（知晓）”，即指喜乐渐灭、怨恨渐消之爱心，称为慈爱、无瞋恚。慈爱之义，即是慈爱修习，即慈爱之梵行。此慈爱彼四梵行内，含有悲、喜、舍四种伴随。所谓“abhijānāti”，是指我亲知此境，因已证得禅定能观察禅所获之内观智相。若言何为「无量」等，是依佛陀所教之无量境界，凭不退转之实相具足、力量圆满、增长纯熟而习修圆满。最初为慈，继而悲，继而喜，后舍，如此顺序渐进修习，反复实践，广为习知。
Sabbesaṃ sattānaṃ mitto, sabbe vā te mayhaṃ mittāti sabbamitto. Mettañhi bhāvento sattānaṃ piyo hoti. Sabbasakhoti, etthāpi eseva nayo. Sabbabhūtānukampakoti, sabbasattānaṃ anuggaṇhanako. Mettacittañca bhāvemīti, mettāya sahitaṃ sampayuttaṃ cittaṃ visesato bhāvemi, vaḍḍhemi, pakāsemi vā akathentepi bhāvanāya ukkaṃsagatabhāvato. ‘‘Mettaṃ cittañca bhāvemī’’ti vā pāṭho. Tassattho heṭṭhā vuttanayova. Abyāpajjaratoti, abyāpajje sattānaṃ hitūpasaṃhāre abhirato. Sadāti, sabbakālaṃ, tena tattha sātaccakiriyaṃ dasseti.
所有众生皆为我之友，亦谓无不为我友者。修习慈爱者，则爱心令众生成就喜悦且情同意合，诸众皆为同伴，共同安住慈爱之心。抱乐观其心，特别增长与扩展，无论难言其详，依内心此缘故称修习赡养慈爱。我亦欢乐施护众生，心无嗔恚。时常如此，是故具灵明及不间断之修行。
Asaṃhīranti na saṃhīraṃ, āsannapaccatthikena rāgena anākaḍḍhaniyaṃ. Asaṃkuppanti na kuppaṃ, dūrapaccatthikena byāpādena akopiyaṃ, evaṃbhūtaṃ katvā mama mettacittaṃ āmodayāmi abhippamodayāmi brahmavihāraṃ bhāvemi. Akāpurisasevitanti, kāpurisehi nīcajanehi asevitaṃ, akāpurisehi vā ariyehi buddhādīhi sevitaṃ brahmaṃ seṭṭhaṃ niddosaṃ mettādivihāraṃ bhāvemi vaḍḍhemīti attho.
所谓“asimhīra”，谓无不安、无错乱，靠近其所缘起之对象无欲染。所谓“asankuppa”，谓无恼乱，远离谤讪之苦，心无嗔恚。基于此而修慈爱心，生欢喜安乐，行四梵住。所谓“不与恶人交”，是远离恶劣之人，而亲近高贤圣者诸佛与阿拉汉，修习至善无垢慈爱之四无量心，不断增长。
Evaṃ attuddesavasena pañcahi gāthāhi attano paṭipattiṃ dassetvā idāni taṃ aññāpadesena dassento ‘‘avitakka’’ntiādinā catasso gāthā abhāsi. Tattha avitakkaṃ samāpannoti, vitakkavirahitaṃ dutiyādijhānaṃ samāpanno, etena thero brahmavihārabhāvanāya aññāpadesena attanā dutiyādijhānādhigamamāha. Yasmā panāyaṃ thero tameva jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā ekāsaneneva arahattaṃ gaṇhi, tasmā tamatthaṃ aññāpadeseneva dassento ‘‘avitakkaṃ samāpanno’’ti vatvā ‘‘sammāsambuddhasāvako. Ariyena tuṇhībhāvena, upeto hoti tāvade’’ti āha. Tattha vacīsaṅkhārābhāvato avitakkāvicārā samāpatti ‘‘ariyo tuṇhībhāvo’’ti vadanti. ‘‘Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ dhammī vā kathā ariyo vā tuṇhībhāvo’’ti (ma. ni. 1.273) pana vacanato yā kāci samāpatti ariyo tuṇhībhāvo nāma. Idha pana catutthajjhānikā aggaphalasamāpatti adhippetā.
如是，自我本意，藉五句偈语显明自身行持，如今以另一种说法展现『无分别念』等四句偈诗。其中所称无分别念，谓得第二禅之初禅无念无想之境，此乃长老以此别名指出其修习第二禅之经历。此长老藉此禅定基础，增长慧观，于同时坐禅渐至阿拉汉果。因此说『完成无分别念』者，即为正觉弟子，因其静寂寡欲，而称为圣人寂静状态。于此，因无言语行无及念思行，即无分别念入证，故称『圣人寂静状态』。于《中部》中曾言『比库们，应作两法之调和：有言语及寂静之法』，而在此处所称诸禅之究竟果位，即属第四禅之最高果证，也即此无分别念之境。
Idāni tassādhigatattā lokadhammehi akampanīyataṃ upamāya pakāsento ‘‘yathāpi pabbato’’ti gāthamāha. Tattha yathāpi pabbato seloti, yathā silāmayo ekaghanaselo pabbato, na paṃsupabbato na missakapabbatoti attho. Acalo suppatiṭṭhitoti, suṭṭhu patiṭṭhitamūlo pakativātehi acalo akampanīyo hoti, tasmā arahattaṃ nibbānañca evaṃ mohakkhayā bhikkhu, pabbatova na vedhatīti mohassa anavasesappahānā, mohamūlakattā ca sabbākusalānaṃ pahīnasabbākusalo bhikkhu yathā so pabbato pakativātehi, evaṃ lokadhammehi na vedhati na kampati, mohakkhayoti vā yasmā arahattaṃ nibbānañca vuccati , tasmā mohakkhayāti mohakkhayassa hetu nibbānassa arahattassa ca adhigatattā catūsu ariyasaccesu suppatiṭṭhito asamāpannakālepi pabbato viya na vedhati, pageva samāpannakāleti adhippāyo.
现今，由于他身心已达究竟境界，以此为比喻来阐明世间不动摇的特性，因此歌颂曰“如同山岳”。其意谓如山岩那样坚固，如坚硬的岩石构成的纯净山岳，非草山、非灌木山。此处所谓“坚固”，是指稳定不移，根基坚实，任凭风吹也不动摇。因此，阿拉汉及涅槃亦复如是，经验烦恼灭尽的比库如同不受摇动的山岳，此谓灭除无明的根本。无明根本已除，身心完全清净的比库亦如那座山岳，虽历经世间诸法，无所动摇，无所感受。因涅槃即止灭无明，故涅槃不动摇。此因缘及阿拉汉与涅槃之究竟境界，犹如四圣谛中稳定不移之部分，即使未全成就时，亦如山岳般安稳未动，而至圆满成就之时更无疑惑。此比喻的重点正在此处。
Idāni pāpaṃ nāmetaṃ asucisīlo eva samācarati, na ca sucisīlo, sucisīlassa pana taṃ aṇumattampi bhāriyaṃ hutvā upaṭṭhātīti dassento ‘‘anaṅgaṇassā’’tiādigāthamāha . Tassattho – rāgādiaṅgaṇābhāvato anaṅgaṇassa sabbakālaṃ sucianavajjadhamme eva gavesantassa sappurisassa vālaggamattaṃ kesaggamattaṃ pāpassa lesamattampi sakalaṃ lokadhātuṃ pharitvā ṭhitaṃ abbhamattaṃ hutvā upaṭṭhāti, tasmā na evarūpe kamme mādisā āsaṅkitabbāti adhippāyo.
现今，所谓恶行者，实为不净戒人，其行为不洁且不贞净。但即便贞净戒者，也微细地对于其配偶有牵挂。为此特比“无牵挂者”等诗，讴歌其状态。其理谓：因无爱、无牵挂，无牵挂者常处于纯净无垢之法中，犹如光明照遍一切世间诸法，广布不清净及误染之污染微粒。故善人应当远离此类恶行，不被其染污，以保持清净。此乃教言。
Yasmā nikkilesesupi andhabālā evarūpe apavāde samuṭṭhāpenti, tasmā atthakāmehi sakkaccaṃ attā rakkhitabboti ovādaṃ dento ‘‘nagaraṃ yathā’’tiādigāthamāha. Tassattho – yathā pana paccantanagaravāsīhi manussehi paccantaṃ nagaraṃ dvārapākārādīni thirāni karontehi saantaraṃ, uddāpaparikhādīni thirāni karontehi sabāhiranti santarabāhiraṃ guttaṃ karīyati, evaṃ tumhehipi satiṃ upaṭṭhapetvā ajjhattikāni cha dvārāni pidahitvā dvārarakkhitaṃ satiṃ avissajjetvā yathā gayhamānāni bāhirāni cha āyatanāni ajjhattikāni upaghātāya saṃvattanti, tathā aggahaṇena tānipi thirāni katvā tesaṃ appavesāya dvārarakkhitaṃ satiṃ appahāya vicarantā attānaṃ gopetha. Kasmā? Khaṇo vo mā upaccagā. Yo hi evaṃ attānaṃ na gopeti, taṃ puggalaṃ buddhuppādakkhaṇo, manussattabhāvakkhaṇo, majjhimadese uppattikkhaṇo, sammādiṭṭhiyā paṭiladdhakkhaṇo, channaṃ āyatanānaṃ avekallakkhaṇoti sabbopi ayaṃ khaṇo atikkamati, so khaṇo tumhe mā atikkamatūti.
由于失心之人常发恶语诽谤，故此为善业着想，须当谨慎自护，如守护城池一般。以诗句“如守护城池”说明戒护之要。其义谓：昔日邻城居民，守护临近城池之门墙，使之稳固，不受野兽及外敌入侵，保持城池之内安宁。汝等亦如是，应当拥有正念护持自身内心之六门（六根），紧闭六门防止入侵杂念，正念不可懈怠。若中途放手，若心不护己者，即为佛出生时之大敌、身心堕落者、缺正见者、身死之人等。此心门失守者所犯之“空门”即彼等心门之缺陷也。故劝汝等勿陷此空门。
Evaṃ thero imāya gāthāya sarājikaṃ parisaṃ bhikkhū ca ovaditvā puna maraṇe jīvite ca attano samacittataṃ katakiccatañca pakāsento ‘‘nābhinandāmi maraṇa’’ntiādimāha. Taṃ heṭṭhā vuttatthameva (theragā. aṭṭha. 2.607).
如是，长老以此歌谕劝世尊弟子及僧众，令其于临终与生时，具足平等之心、正念、正行，谓曰“不喜生死”及诸句。此经文已于《长老相应部》第二百零七篇中述及。
Evaṃ pana vatvā attano parinibbānakālaṃ upaṭṭhitaṃ disvā saṅkhepeneva nesaṃ ovādaṃ datvā parinibbānaṃ pavedento osānagāthamāha. Tattha sampādethappamādenāti sampādetabbaṃ dānasīlādiṃ appamādena sampādetha, diṭṭhadhammikasamparāyikapabhede gahaṭṭhavatte sīlānurakkhaṇe samathaanuyoge vipassanābhāvanāya ca appamattā hotha. Esā me anusāsanīti dānasīlādīsu na pamajjathāti esā mama anusiṭṭhi ovādo.
如此说后，见自身临终时已至，简要教诲弟子们，托付他们当成就诸业，乃至告诫入灭时。其诗谕曰：所谓“应当成就而勿怠慢”，意即施舍、持戒诸功德，应勤而成之，守护家人及住所，维持戒法，修习静心，于内心保持专注与观照，务必勤勉。此即我所嘱咐弟子之教诲，不得懈怠。
Evaṃ sikhāpattaṃ parahitapaṭipattiṃ dīpetvā attahitapaṭipattiyāpi matthakaṃ gaṇhanto ‘‘handāhaṃ parinibbissaṃ, vippamuttomhi sabbadhī’’ti āha. Tattha vippamuttomhi sabbadhīti sabbaso kilesehi bhavehi ca vippamutto amhi, tasmā ekaṃsena parinibbāyissāmīti.
如此，长老显扬曾受戒律、为众利益之修行，且护持自身利益，言曰“今日我将入灭，终得解脱诸烦恼”，所谓“身心皆净无染”，意指断尽一切烦恼及生死苦患。于是他深信必能圆满入涅槃。
Evaṃ pana vatvā ākāse pallaṅkena nisinno tejodhātuṃ samāpajjitvā pajjalanto anupādisesāya nibbānadhātuyā parinibbāyi.
但如是说后，世尊坐于虚空之床，进入光明元素，发出光明，无有依着，依灭的元素而灭灭。
Khadiravaniyarevatattheragāthāvaṇṇanā niṭṭhitā. · 佉陀罗林雷瓦达长老偈注释终。
2. Godattattheragāthāvaṇṇanā二、果达德长老偈注释
Yathāpi bhaddotiādikā āyasmato godattattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ satthavāhakule nibbatto. Godattoti nāmena vayappatto pitari kālaṅkate kuṭumbaṃ saṇṭhapento pañcahi sakaṭasatehi bhaṇḍaṃ ādāya aparāparaṃ sañcaritvā vāṇijjena jīvikaṃ kappeti yathāvibhavaṃ puññānipi karoti. So ekadivasaṃ antarāmagge dhure yuttagoṇe vahituṃ asakkonte patite manussesu taṃ vuṭṭhāpetuṃ asakkontesu sayameva gantvā taṃ naṅguṭṭhe gāḷhaṃ vijjhi. Goṇo ‘‘ayaṃ asappuriso mama balābalaṃ ajānanto gāḷhaṃ vijjhatī’’ti kuddho manussavācāya, ‘‘bho godatta, ahaṃ ettakaṃ kālaṃ attano balaṃ aniguhanto tuyhaṃ bhāraṃ vahiṃ, ajja pana asamatthabhāvena patitaṃ maṃ ativiya bādhasi, hotu, ito cavitvā nibbattanibbattaṭṭhāne taṃ bādhetuṃ samattho paṭisattu bhaveyya’’nti patthanānurūpena akkosi. Taṃ sutvā godatto ‘‘evaṃ nāma satte bādhetvā kiṃ imāya jīvikāyā’’ti saṃvegajāto sabbaṃ vibhavaṃ pahāya aññatarassa mahātherassa santike pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ patvā samāpattisukhena vītināmento ekadivasaṃ attano santikaṃ upagatānaṃ gahaṭṭhapabbajitānaṃ ariyagaṇānaṃ lokadhamme ārabbha dhammaṃ kathento –
譬如尊者果德摩长老赞歌中所说之“祝福者”等句。其起由何？这也是古佛所为，佛在各处妥善度脱轮回之根本，有善因缘，游行于天人中，于此佛出世时，于祇陀村圣教系中修成正觉。名为果德摩者，年老，父死亲贫，扶持家业，用五车千物品往还经商以谋生计，亦行布施积福。某日，在田中顶端修整干草，无法承托重物，躺倒在人群中。邻人嗔恨道：“此人粗俗，无知力弱，却顽固执拗。”愤怒发语人：“吾为尔日久照护己力，今尔无能倒下，甚令我苦，愿尔去此处，使尔能再度伤害。”闻此，果德摩心生疾苦，舍弃所有财产，随从一位大长老出家，修习观法，速得阿拉汉果，证得成就快乐而安住。某日，对近侍乞士沙门们，圣徒群中，开始演说世间法——
§659
659.
‘‘Yathāpi bhaddo ājañño, dhure yutto dhurassaho;
“譬如勤恳炼金工，顶端工作耐劳苦；
Mathito atibhārena, saṃyugaṃ nātivattati.
负重负担甚沉重，绳索不致过紧绷。”
§660
660.
‘‘Evaṃ paññāya ye tittā, samuddo vārinā yathā;
『如是之智慧者，如同大海被波浪所动，』
Na pare atimaññanti, ariyadhammova pāṇinaṃ.
『人们不轻视别的，而是尊重圣法如同尊重众生。』
§661
661.
『第六百六十一偈。』
‘‘Kāle kālavasaṃ pattā, bhavābhavavasaṃ gatā;
『适当时间已至，生死的枷锁已被断除，』
Narā dukkhaṃ nigacchanti, tedha socanti māṇavā.
『众人离苦而去，于此彼时，人们因此而忧伤。』
§662
662.
『第六百六十二偈。』
‘‘Unnatā sukhadhammena, dukkhadhammena conatā;
『快乐法高上，痛苦法低下；』
Dvayena bālā haññanti, yathābhūtaṃ adassino.
『愚人因二者而自灭，譬如盲者不见真实。』
§663
663.
『六六三。』
‘‘Ye ca dukkhe sukhasmiñca, majjhe sibbinimaccagū;
『那些在苦乐之中，沉浸于苦乐之间的人；』
Ṭhitā te indakhīlova, na te unnataonatā.
『他们如同水中浮木，不生不灭，既不高也不低。』
§664
664.
『六六四。』
‘‘Na heva lābhe nālābhe, na yase na ca kittiyā;
『非因得失，非因无得，非因声誉，也非因名声，』
Na nindāyaṃ pasaṃsāya, na te dukkhe sukhamhi ca.
『非因谤毁赞叹，非因苦乐而起。』
§665
665.
（第六百六十五偈）
‘‘Sabbattha te na limpanti, udabinduva pokkhare;
『处处汝不着染，如荷花之上水珠，』
Sabbattha sukhitā dhīrā, sabbattha aparājitā.
『处处安乐智慧，处处无所征服。』
§666
666.
（第六百六十六偈）
‘‘Dhammena ca alābho yo, yo ca lābho adhammiko;
『依法而得无所得者，无异法则所得者；』
Alābho dhammiko seyyo, yañce lābho adhammiko.
『依法而无所得者胜利，若所得违法者则不胜。』
§667
667.
第六百六十七条。
‘‘Yaso ca appabuddhīnaṃ, viññūnaṃ ayaso ca yo;
『名声乃愚昧者之利，智慧者则为金钢；』
Ayasova seyyo viññūnaṃ, na yaso appabuddhinaṃ.
『对智慧者金钢乃胜利者，非名声之利于愚昧者也。』
§668
668.
第六百六十八条。
‘‘Dummedhehi pasaṃsā ca, viññūhi garahā ca yā;
『愚钝者所赞叹者，聪慧者所轻慢者也』，
Garahāva seyyo viññūhi, yañce bālappasaṃsanā.
『轻慢者胜于聪慧者，若轻慢愚昧者所赞叹者』。
§669
669.
（第六六九偈。）
‘‘Sukhañca kāmamayikaṃ, dukkhañca pavivekiyaṃ;
『快乐若是由欲望所起，痛苦若是由离欲所起，』
Pavivekadukkhaṃ seyyo, yañce kāmamayaṃ sukhaṃ.
『离欲所起痛苦胜于，欲望所起快乐』。
§670
670.
（第六七〇偈。）
‘‘Jīvitañca adhammena, dhammena maraṇañca yaṃ;
『生命』若违背法与法则，死亡亦同样如此；
Maraṇaṃ dhammikaṃ seyyo, yañce jīve adhammikaṃ.
符合法则的死亡远胜于生命中违背法则之事。
§671
671.
第六七一偈。
‘‘Kāmakopappahīnā ye, santacittā bhavābhave;
离欲怒之人，心安宁，不生死相续，
Caranti loke asitā, natthi tesaṃ piyāpiyaṃ.
于世间如白昼行者，无所恐怖忧惧。
§672
672.
第六七二偈。
‘‘Bhāvayitvāna bojjhaṅge, indriyāni balāni ca;
修习觉支之后，根意力亦须增长；
Pappuyya paramaṃ santiṃ, parinibbantināsavā’’ti. – imā gāthā abhāsi;
得至究竟的安宁，断除烦恼而涅槃。”此诗句由此说出；
Tattha ājaññoti, usabhājānīyo. Dhure yuttoti, sakaṭadhure yojito. Dhurassahoti, dhuravāho. Gāthāsukhatthañcettha dvisakārato niddeso kato, sakaṭabhāraṃ vahituṃ samatthoti attho. Mathito atibhārenāti, atibhārena garubhārena pīḷito. ‘‘Maddito’’tipi pāḷi, so evattho. Saṃyuganti, attano khandhe ṭhapitaṃ yugaṃ nātivattati na atikkāmeti, sammā yo uddharitvā dhuraṃ chaḍḍetvā na tiṭṭhati. Evanti yathā so dhorayho attano bhadrājānīyatāya attano dhīravīratāya attano bhāraṃ nātivattati na pariccajati, evaṃ ye vārinā viya mahāsamuddo lokiyalokuttarāya paññāya tittā dhātā paripuṇṇā, te pare nihīnapaññe na atimaññanti, na paribhavanti. Tattha kāraṇamāha ‘‘ariyadhammova pāṇina’’nti, pāṇinaṃ sattesu ayaṃ ariyānaṃ dhammo yadidaṃ tesaṃ paññāya pāripūriṃ gatattā lābhādinā attānukkaṃsanaṃ viya alābhādinā paresaṃ avambhanaṃ.
其中“亚咒”（ājañño）者，指如犏牛般强硬；“坚韧无比”（dhura yutto）者，譬如车轴所牵连；“坚韧无比”（dhurassa）者，是指坚如骡马。此诗句双重含义，意在说明犁车所载之重可承受，表明其坚强。所谓“磨炼过度之重”，即被过重之物重压。巴利语中“maddito”具有此意。这里“联结”者，指自我内蕴之结缔，不超乎限度，既不逾越也不退缩，正是提升坚固力而卸下重负的正确状态。由此比况如自己长久的忍耐与坚毅，不令自身所负之重超出负荷而放弃。诸如广阔无垠的大海，以世间及出世间的大慧为船，将凡夫之无明愚昧不轻视，亦不蔑视他人。由此，称其原因为“圣法乃众生之命”，谓众生中此乃圣者赖以达到智慧圆满、获得利益、避免损失，犹如自我对己之呵护，若不获利益则害己，损人益己不得其益。
Evaṃ paññāpāripūriyā ariyānaṃ sukhavihāraṃ dassetvā tadabhāvato anariyānaṃ dukkhavihāraṃ dassetuṃ ‘‘kāle’’tiādi vuttaṃ. Tattha kāleti lābhālābhādinā samaṅgībhūtakāle. Kālavasaṃ pattāti lābhādikālassa ca vasaṃ upagatā, lābhādinā somanassitā alābhādinā ca domanassitāti attho. Bhavābhavavasaṃ gatāti bhavassa abhavassa ca vasaṃ upagatā vuddhihāniyo anuvattantā te. Narā dukkhaṃ nigacchanti, tedha socanti māṇavāti te narā ‘‘māṇavā’’ti laddhanāmā sattā lābhālābhādivasena vuddhihānivasena anurodhapaṭivirodhaṃ āpannā idhaloke socanti, paraloke ca nirayādidukkhaṃ gacchanti pāpuṇantīti attho.
由此智慧圆满显现圣者的快乐安居；由此圣者贡献之境，相反，非圣者显示痛苦之居，“时机”一词于此具特定意涵。所谓“时机”，包括利益与损害诸因素一齐具足之时。自利益时内受其支配，感愉悦；于无利益时亦感忧苦。所谓生死流转之间互相牵引续转，令他们产生烦恼为生苦，故有人谓彼为人类。于彼而言，此等人类因利益损害诸事之增减烦恼生灭而生忧苦，于现世流露悲痛，于来世亦堕地狱等诸苦境，是以谓之。
‘‘Unnatā’’tiādināpi lokadhammavasena sattānaṃ anatthappattimeva dasseti. Tattha unnatā sukhadhammenāti sukhahetunā sukhapaccayena bhogasampattiādinā unnatiṃ gatā, bhogamadādinā mattāti attho. Dukkhadhammena conatāti dukkhahetunā dukkhapaccayena bhogavipattiādinā nihīnataṃ gatā dāliddiyādinā kāpaññataṃ pattā. Dvayenāti yathāvuttena unnationatidvayena lābhālābhādidvayena vā bālaputhujjanā haññanti, anurodhapaṭivirodhavasena vibādhīyanti pīḷiyanti. Kasmā? Yathābhūtaṃ adassino yasmā te dhammasabhāvaṃ yāthāvato nabbhaññaṃsu, pariññātakkhandhā pahīnakilesā ca na honti, tasmāti attho. ‘‘Yathābhūtaṃ adassanā’’tipi paṭhanti, adassanahetūti attho. Ye ca dukkhe sukhasmiñca, majjhe sibbinimaccagūti ye pana ariyā dukkhavedanāya sukhavedanāya majjhattatāvedanāya ca tappaṭibaddhaṃ chandarāgabhūtaṃ sibbiniṃ taṇhaṃ aggamaggādhigamena accagū atikkamiṃsu, te indakhīlo viya vātehi lokadhammehi asampakampiyā ṭhitā, na te unnataonatā, kadācipi unnatā vā onatā vā na honti sabbaso anunayapaṭighābhāvato.
“提升”等词，示现世法以致众生受苦或获利益之理，故乃无益。所谓提升，是由快乐法因及缘所成，得享财宝等，上升为无明盛；恶苦法由烦恼因缘所成，丧失财富等，下降成贫穷。所谓二者，指如前所说之提升与下降，即利益与损害之二端，如凡夫众生因无明不见真理而死，受增减之痛苦，因利益损害交织争执，互相阻碍而心生烦恼。何以致此？因不能真实见闻此法性，以致未能解知聚合之蕴已舍除烦恼故也，故谓“不见实性”。诗云“不得见之因”，即此义。彼于苦乐感间，因染爱欲生欲求，依因通达正道得超越，彼等如堤坝之坚固者不被世法风雨动摇，既非提拔亦非堕落，绝无顺逆之果。
Evaṃ vedanādhiṭṭhānaṃ arahato anupalepaṃ dassetvā idāni lokadhamme vibhajitvā sabbatthakamevassa anupalepaṃ dassento ‘‘na hevā’’tiādimāha. Tattha lābheti cīvarādīnaṃ paccayānaṃ paṭilābhe. Alābheti tesaṃyeva appaṭilābhe apagame. Na yaseti parivārahāniyaṃ akittiyañca. Kittiyāti parammukhā kittane patthaṭayasatāyaṃ. Nindāyanti sammukhā garahāyaṃ. Pasaṃsāyanti, paccakkhato guṇābhitthavane. Dukkheti dukkhe uppanne. Sukheti etthāpi eseva nayo.
如是，于感受之主导上，阿拉汉亲证不垢污之境，现今显现世法之划分后亦无垢污，因而言“非也”。所谓利益，是指依赖于衣钵等条件而得；所谓无利益，即相同条件失去时不得。所谓“非也”，并非指应弃护持之物。所谓赞誉，是当面对美德时之称赞；责难，是遭遇恶时之非议；苦，指苦苦里所生苦；乐，在此亦是同类义理。
Sabbatthāti sabbasmiṃ yathāvutte aṭṭhavidhepi lokadhamme, sabbattha vā rūpādike visaye te khīṇāsavā na limpanti sabbaso pahīnakilesattā. Yathā kiṃ? Udabinduva pokkhare yathā kamaladale jalabindu allīyitvā ṭhitampi tena na limpati, jalabindunā ca kamaladalaṃ, aññadatthu visaṃsaṭṭhameva, evametepi upaṭṭhite lābhādike, āpāthagate rūpādiārammaṇe ca visaṃsaṭṭhā evaṃ. Tato eva dhīrā paṇḍitā sabbattha lābhādīsu ñāṇamukhena piyanimittānaṃ sokādīnañca abhāvato sukhitā lābhādīhi ca anabhibhavanīyato sabbattha aparājitāva honti.
所谓处处，即指一切处、如所说的八种世界法，无论在哪里，凡入色等境界者，皆为已断尽染污者，绝不染着一切，因其染污已尽。何以故？如水珠附于莲花瓣上时，珠虽留存，却不渗入莲花瓣中；莲花瓣与水珠二者相互分离亦复如是。同样地，诸善因缘已成时，诸入色及诸色法境亦然分离。由此，智者贤达因于一切利乐之中，见知心不被爱憎所染，忧苦等皆无，得乐不为所转，故处处不被击败，恒为不战而胜者。
Idāni lābhālābhādīsu seyyaṃ niddhāretvā dassento ‘‘dhammenā’’tiādimāha. Tattha dhammena ca alābho yoti yo dhammaṃ rakkhantassa taṃnimittaṃ alābho lābhābhāvo, lābhahāni. Yo ca lābho adhammiko adhammena aññāyena buddhapaṭikuṭṭhena vidhinā uppanno, tesu dvīsu alābho dhammiko dhammāvaho seyyo, yādisaṃ lābhaṃ parivajjantassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tādiso alābho pāsaṃsataro atthāvaho. Yañce lābho adhammikoti yo lābho adhammena uppanno, so na seyyoti adhippāyo.
现在于利乐之间，宜安稳安置精进，示现‘以法为师’等教谕。所谓法，含于其中无利者，是谓持法之人所受之无利，即失利、无所得。若利来自不法，以不法对他法，违背佛制起者，则两种无利中，守法者之无利胜过不法者。譬如放弃恶利者能除恶法，增长善法，诸如此类无利受赞，增益事业。若所谓利为非法者，即是因不法起利者，则不宜舍弃，此为过度邪见。
Yasoca appabuddhīnaṃ, viññūnaṃ ayaso ca yoti yo appabuddhīnaṃ duppaññānaṃ vasena puggalassa yaso labbhati, yo ca viññūnaṃ paṇḍitānaṃ vasena ayaso yasahāni. Imesu dvīsu ayasova seyyo viññūnaṃ. Te hissa yathā akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evaṃ yasahāniṃ iccheyyuṃ, tathā ca bhabbajātiko taṃ aguṇaṃ pahāya guṇe patiṭṭheyya. Na yaso appabuddhīnanti duppaññānaṃ vasena yaso seyyo hoti, te hi abhūtaguṇābhibyāhāravasenāpi naṃ uppādeyyuṃ, so cassa idha ceva viññūgarahādinā samparāye ca duggatiyaṃ dukkhaparikkilesādinā anatthāvaho. Tenāha bhagavā – ‘‘lābho siloko sakkāro, micchāladdho ca yo yaso’’ti (su. ni. 440) ‘‘sakkāro kāpurisaṃ hantī’’ti (cūḷava. 335; a. ni. 4.68) ca.
何者受恶名者？愚者。何者受誉者？智慧者。所谓愚者即受愚昧无智之人，愚昧无知之人为恶名所得；智者，即聪明善巧之人为善名所得。于此两者，智慧者受誉为优越。其因能弃恶法，增进善法，成就美名，亦如世间人应舍弃无用之无德，依顺有德。愚者无智慧名声不善，即使以非常品德行为，亦不能生良名。此人于此及彼世，以无明障蔽及痛苦烦恼，导致恶趣，终非益处。故世尊说：“利名得自诚实，邪利者名甚险恶。”又称：“恭敬害人。”
Dummedhehīti, nippaññehi. Yañce bālappasaṃsanāti bālehi aviddasūhi yā nāma pasaṃsanā.
所谓愚者者，谓愚昧无明者。谓由愚人愚昧之处所称之称誉，所谓称誉即是称赞。
Kāmamayikanti vatthukāmamayaṃ, kāmaguṇe paṭicca uppannaṃ. Dukkhañca pavivekiyanti pavivekato nibbattaṃ kāyakilamathavasena pavattaṃ visamāsanupatāpādihetukaṃ kāyikaṃ dukkhaṃ, taṃ pana nirāmisavivaṭṭūpanissayatāya viññūnaṃ pāsaṃsā. Tena vuttaṃ ‘‘pavivekadukkhaṃ seyyo’’ti.
所谓贪欲者，是贪于世间之物，依赖于贪欲烦恼而生。因肉体劳苦及恶坐之故而苦。此苦是能促使智者赞叹断欲心得，故曰“离欲苦更善。”
Jīvitañcaadhammenāti adhammena jīvikakappanaṃ jīvitahetu adhammacaraṇaṃ. Dhammena maraṇaṃ nāma ‘‘imaṃ nāma pāpaṃ akarontaṃ taṃ māressāmī’’ti kenaci vutte mārentepi tasmiṃ pāpaṃ akatvā dhammaṃ avikopentassa dhammahetumaraṇaṃ dhammikaṃ seyyoti tādisaṃ maraṇaṃ dhammato anapetattā dhammikaṃ saggasampāpanato nibbānupanissayato ca viññūnaṃ pāsaṃsataraṃ. Tathā hi vuttaṃ –
所谓以恶法生活者，即依恶法而起生活，恶法乃生活之因。以正法而死者，谓“诸行恶者当死受魔主苦”，如某人世尊所说，魔主亦不能迫害其不造恶法者。以此正法之因死谓“法由死”，乃因不烦恼之有余力，依正法而死，得善天及涅槃之因，智者欣赞之。亦有教说曰——
‘‘Caje dhanaṃ aṅgavarassa hetu, aṅgaṃ caje jīvitaṃ rakkhamāno;
放弃财富，是因为躯体的缘故；守护躯体，则是为了生命的缘故；
Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto’’ti. (jā. 2.21.470);
放弃躯体、财富以及生命这一切，乃是人类追随正法的行为。
Yañce jīve adhammikanti puriso yaṃ dhammato apetaṃ jīvikaṃ jīveyya, taṃ na seveyya viññūhi garahitattā apāyasampāpanato cāti adhippāyo.
若有人生起违反法的行为，用不正当的生命维持生存，那样的生命，明智者不会去亲近，因为它带来危险与毁灭，这乃是一种过失。
Idāni yathāvuttaṃ khīṇāsavānaṃ anupalepaṃ kāraṇato dassento ‘‘kāmakopapahīnā’’tiādigāthamāha.
现在如实见证了已断尽烦恼者，因为他们无染无垢，所以称之为『断除爱欲与瞋恚等』等的颂歌。
Tattha kāmakopapahīnāti ariyamaggena sabbasova pahīnā anurodhapaṭivirodhā. Santacittā bhavābhaveti khuddake ceva mahante ca bhave anavasesapahīnakilesapariḷāhatāya vūpasantacittā. Loketi khandhādiloke. Asitāti taṇhādiṭṭhinissayavasena anissitā. Natthi tesaṃ piyāpiyanti tesaṃ khīṇāsavānaṃ katthaci lābhādike rūpādivisaye ca piyaṃ vā apiyaṃ vā natthi, taṃnimittānaṃ kilesānaṃ sabbaso samucchinnattā.
其中『断除爱欲与瞋恚』乃指圣道上所有烦恼皆已断除，是对顺境与逆境的抗拒。心已安住，远离生死轮回，无论是小或大烦恼，都被根除，心境宁静安稳。所谓世间，即五蕴等世俗境界。所谓无依，是指因为断除贪、瞋、痴等烦恼而无依止。已断除者不再爱乐也不厌恶各种利害境界，故烦恼无有存留，已全部消灭。
Idāni yāya bhāvanāya te evarūpā jātā, taṃ dassetvā anupādisesāya nibbānadhātuyā desanāya kūṭaṃ gaṇhanto ‘‘bhāvayitvānā’’ti osānagāthamāha. Tattha pappuyyāti, pāpuṇitvā. Sesaṃ heṭṭhā vuttanayameva. Imā eva ca gāthā therassa aññābyākaraṇāpi ahesuṃ.
现在这些修行显现这般性质，见证无余涅槃法，正如建造高峰一样宣说『经修行而成就』，其中有『获得』的含义。最后一句即是此义。这些颂歌即使无他释义，也是长老们所作。
Godattattheragāthāvaṇṇanā niṭṭhitā. · 果达德长老偈注释终。
Cuddasakanipātavaṇṇanā niṭṭhitā. · 十四偈品注释终。