19. Paññāsanipāto · 19. 五十集义注
19. Paññāsanipāto19. 五十品
1. Tālapuṭattheragāthāvaṇṇanā1. 答喇布德长老偈注释
Paññāsanipāte kadā nuhantiādikā āyasmato tālapuṭattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde rājagahe aññatarasmiṃ naṭakule nibbattitvā viññutaṃ patto kulānurūpesu naccaṭṭhānesu nipphattiṃ gantvā sakalajambudīpe pākaṭo naṭagāmaṇi ahosi. So pañcasatamātugāmaparivāro mahatā naṭavibhavena gāmanigamarājadhānīsu samajjaṃ dassetvā, mahantaṃ pūjāsakkāraṃ labhitvā, vicaranto rājagahaṃ āgantvā, nagaravāsīnaṃ samajjaṃ dassetvā, laddhasammānasakkāro ñāṇassa paripākaṃ gatattā satthu santikaṃ gantvā, vanditvā ekamantaṃ nisinno bhagavantaṃ etadavoca – ‘‘sutametaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti, idha bhagavā kimāhā’’ti. Atha naṃ bhagavā tikkhattuṃ paṭikkhipi ‘‘mā maṃ etaṃ pucchī’’ti. Catutthavāraṃ puṭṭho āha – ‘‘gāmaṇi, ime sattā pakatiyāpi rāgabandhanabaddhā dosabandhanabaddhā mohabandhanabaddhā tesaṃ bhiyyopi rajanīye dosanīye mohanīye dhamme upasaṃharanto pamādetvā kāyassa bhedā paraṃ maraṇā niraye upapajjati. Sace panassa evaṃdiṭṭhi hoti ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’’’ti sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa ca dvinnaṃ gatīnaṃ aññatarā gati icchitabbā, nirayassa vā tiracchānayoniyā vāti. Taṃ sutvā tālapuṭo gāmaṇi parodi. Nanu gāmaṇi pageva mayā paṭikkhitto ‘‘mā maṃ etaṃ pucchī’’ti (saṃ. ni. 4.354)? ‘‘Nāhaṃ, bhante, etaṃ rodāmi, yaṃ maṃ bhagavā naṭānaṃ abhisamparāyaṃ evamāhā’’ti. Api cāhaṃ, bhante, pubbakehi ācariyapācariyehi naṭehi vañcito ‘‘naṭo mahājanassa naṭasamajjaṃ dassetvā sugatiṃ upapajjatī’’ti. So satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampanno vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi, adhigatārahatto pana arahattappattito pubbe yenākārena attano cittaṃ niggaṇhanavasena yonisomanasikāro udapādi, taṃ anekadhā vibhajitvā dassetuṃ –
《五十部叠论》中，何时有关于尊者塔罗布塔长老所作诗偈的记载？这一记载是如何产生的？此记载亦与古代诸佛有关。在各地佛陀教法中，若有善法已显露，则必因缘成熟而发生。此塔罗布塔长老诗偈，即在佛陀时代，王舍城某剧场中演出时显现。该剧场依照族姓而立，是整个占婆地区赫赫有名的戏剧之乡。此地五百多乡村因盛大的戏剧繁荣，达到聚集乡村、城镇、王城的规模，声誉远扬，享受大规模的敬礼与敬重。一日，戏剧村巡游至王舍城，向城中居民展示其全部演出，得到充分尊敬。随后，他们来到佛陀面前，顶礼并跪坐一旁，对世尊说：『世尊，此乃过去师长们戏剧表演之语，有言“那个演员在舞台中央、聚集中，以真诚表演令众生欢笑喜悦者，乃至于身坏命终、死亡嘲讽，必得天神的接待。”请问佛陀对此如何教示？』佛陀即断言道：『莫向我问此事。』当第四问时，佛陀答说：『乡村居民，这些众生即使被欲望、嗔恨、无明锁缚所束缚，若在此恶而可憎、迷惑而危险的法中收敛散漫，而发生身坏命终进入地狱者。假设有一种见解谓“在舞台中央、聚集中，以真诚表演令众生欢喜者，乃至于身坏命终、死亡嘲讽，必得天神接待”，则此乃错误见。错误见者有两种去处，或必为地狱，或生三恶道之一。塔罗布塔长老闻此即哭。众乡人难以置信，竟对我说：“不要问我此事”。我说：『世尊，我哭泣，因为佛陀教我此乃对演员恶行的因缘说法。』且我亦闻见于过去诸师弟子间的戏剧中说：“演员若不示现贤者众生之戏出世境界，则不能往善道。”我受佛教教理，如实信受，出家得度，修行内观，果不久便证阿拉汉果。已证阿拉汉者，必先依此遣心远离无益之境，详加思惟，引导观照，现为详细分述。
§1094
1094.
‘‘Kadā nuhaṃ pabbatakandarāsu, ekākiyo addutiyo vihassaṃ;
‘何时我将隐于山中，独自一人不为人知？”
Aniccato sabbabhavaṃ vipassaṃ, taṃ me idaṃ taṃ nu kadā bhavissati.
观察无常灭尽一切存在，时至何时方能成就此事？’
§1095
1095.
‘‘Kadā nuhaṃ bhinnapaṭandharo muni, kāsāvavattho amamo nirāso;
‘何时我这断绝烦恼的圣者，穿破袈裟闲云野鹤，清净无垢无欲无望？’
Rāgañca dosañca tatheva mohaṃ, hantvā sukhī pavanagato vihassaṃ.
执爱及瞋恚，亦如痴迷，一一皆摧毁，顺风而行，安适自在。
§1096
1096.
一千零九十六。
‘‘Kadā aniccaṃ vadharoganīḷaṃ, kāyaṃ imaṃ maccujarāyupaddutaṃ;
何时方能，恒远脱离无常，生死疾苦，沾染瘟疫瘀痂的身体；
Vipassamāno vītabhayo vihassaṃ, eko vane taṃ nu kadā bhavissati.
以正观照，无有畏惧，安住其中，只身独处于树林；这何时方成？
§1097
1097.
一千零九十七。
‘‘Kadā nuhaṃ bhayajananiṃ dukhāvahaṃ, taṇhālataṃ bahuvidhānuvattaniṃ;
何时能离，于生出恐怖之苦，烦恼之苦，及因渴爱繁多而生的种种苦枝？
Paññāmayaṃ tikhiṇamasiṃ gahetvā, chetvā vase tampi kadā bhavissati.
以智慧为本，迅速把握它，断除执着而安住，这何时才能成就？
§1098
1098.
‘‘Kadā nu paññāmayamuggatejaṃ, satthaṃ isīnaṃ sahasādiyitvā;
何时我能生起智慧的光明，迅速击破尊者那压迫者？
Māraṃ sasenaṃ sahasā bhañjissaṃ, sīhāsane taṃ nu kadā bhavissati.
何时我能与魔共战迅猛破坏，在狮子宝座上成就安住？
§1099
1099.
‘‘Kadā nuhaṃ sabbhi samāgamesu, diṭṭho bhave dhammagarūhi tādibhi;
何时我能在诸多相会中，被见为法门的威仪，尊敬法的伟大呢？
Yāthāvadassīhi jitindriyehi, padhāniyo taṃ nu kadā bhavissati.
如实证慧、意根已胜之人，此事究竟何时方可得成？
§1100
1100.
一千一百。
‘‘Kadā nu maṃ tandi khudā pipāsā, vātātapā kīṭasarīsapā vā;
『我何时方不再受饥饿、口渴之苦，亦无风寒热毒虫诸苦；
Na bādhayissanti na taṃ giribbaje, atthatthiyaṃ taṃ nu kadā bhavissati.
此苦不侵，且远离山林野地真义之时何时能至？』
§1101
1101.
一千一百零一。
‘‘Kadā nu kho yaṃ viditaṃ mahesinā, cattāri saccāni sududdasāni;
『何时方能知晓伟大神圣已现知晓的四圣谛，这四圣谛甚难解明；
Samāhitatto satimā agacchaṃ, paññāya taṃ taṃ nu kadā bhavissati.
『专注者』者，『具念者』也，我已到此境界；以智慧观察此事，此事何时能成？
§1102
1102.
一千一百零二。
‘‘Kadā nu rūpe amite ca sadde, gandhe rase phusitabbe ca dhamme;
『何时』者，形色及无量声音，香、味、触及法，
Ādittatohaṃ samathehi yutto, paññāya dacchaṃ tadidaṃ kadā me.
我由修习止法而受熏习，且具智慧，看见此事，何时为我？
§1103
1103.
一千一百零三。
‘‘Kadā nuhaṃ dubbacanena vutto, tato nimittaṃ vimano na hessaṃ;
『何时』者，我受过恶口，[因果]彼时不生违缘。
Atho pasatthopi tato nimittaṃ, tuṭṭho na hessaṃ tadidaṃ kadā me.
接着，即使远远观望那缘由，我也不会对这事满足，这究竟何时才为时？
§1104
1104.
一千一百零四。
‘‘Kadā nu kaṭṭhe ca tiṇe latā ca, khandhe imehaṃ amite ca dhamme;
『何时树林中荆棘与藤蔓、以及这些无数法，
Ajjhattikāneva ca bāhirāni ca, samaṃ tuleyyaṃ tadidaṃ kadā me.
既有内在的，也有外在的，能令我心平衡安稳，此事何时得成？』
§1105
1105.
一千一百零五。
‘‘Kadā nu maṃ pāvusakālamegho, navena toyena sacīvaraṃ vane;
『何时降雨的云翳，在森林中以新鲜水滴润泽衣物；
Isippayātamhi pathe vajantaṃ, ovassate taṃ nu kadā bhavissati.
在行经佛陀之路上，有人担心这条道路的毁坏，不知此毁坏究竟何时会发生。
§1106
1106.
‘‘Kadā mayūrassa sikhaṇḍino vane, dijassa sutvā girigabbhare rutaṃ;
『何时天鹅头冠的孔雀，在森林中听闻大地震响，声传山谷，
Paccuṭṭhahitvā amatassa pattiyā, saṃcintaye taṃ nu kadā bhavissati.
蓦地升起无死之境的大觉之觉？对此，他兴致盎然地思索：此事究竟何时发生。』
§1107
1107.
‘‘Kadā nu gaṅgaṃ yamunaṃ sarassatiṃ, pātālakhittaṃ vaḷavāmukhañca;
『河流恒河、亚穆那及莲花池，地底之境及莲叶口岸，何时会消逝？』
Asajjamāno patareyyamiddhiyā, vibhiṃsanaṃ taṃ nu kadā bhavissati.
由于昏沉而难以觉醒时，那么对宿命轮回的恐惧究竟何时才能消除呢？
§1108
1108.
一千一百零八。
‘‘Kadā nu nāgova asaṅgacārī, padālaye kāmaguṇesu chandaṃ;
『何时像毒蛇一样游离无依，在恶趣贪欲的邪行中迷乱；
Nibbajjayaṃ sabbasubhaṃ nimittaṃ, jhāne yuto taṃ nu kadā bhavissati.
放弃一切美好相续，调习禅那连结，到底何时才能成就？』
§1109
1109.
一千一百零九。
‘‘Kadā iṇaṭṭova daliddako nidhiṃ, ārādhayitvā dhanikehi pīḷito;
『何时像瘪瘪干枯的囊袋，执著于财富却被富人欺压；
Tuṭṭho bhavissaṃ adhigamma sāsanaṃ, mahesino taṃ nu kadā bhavissati.
我将安乐而得此教法，释尊啊，此事究竟何时方能成就？
§1110
1110.
一一一〇。
‘‘Bahūni vassāni tayāmhi yācito, agāravāsena alaṃ nu te idaṃ;
“多年来你在此乞求，未曾住于外道，难道这还不能满足吗？
Taṃ dāni maṃ pabbajitaṃ samānaṃ, kiṃkāraṇā citta tuvaṃ na yuñjasi.
现今你已如同出家人，何故心念仍未专注？
§1111
1111.
一一一一。
‘‘Nanu ahaṃ citta tayāmhi yācito, giribbaje citrachadā vihaṅgamā;
“我实在此用心良苦，在山地上听鸟语，看云卷云舒；
Mahindaghosatthanitābhigajjino, te taṃ ramessanti vanamhi jhāyinaṃ.
以大法师摩兴德阇所传的教义为依归者，他们在森林中与修禅者们一同安住而欢喜。
§1112
1112.
一一一二。
‘‘Kulamhi mitte ca piye ca ñātake, khiḍḍāratiṃ kāmaguṇañca loke;
“于家族、朋友及亲属中，世间之人喜于戏乐及欲乐之性，
Sabbaṃ pahāya imamajjhupāgato, athopi tvaṃ citta na mayha tussasi.
弃绝一切而至于此中心地，你心仍未曾得满足。
§1113
1113.
一一一三。
‘‘Mameva etaṃ na hi tvaṃ paresaṃ, sannāhakāle paridevitena kiṃ;
“此事唯当由我而非他人，于遭大难时岂能悲伤怨恨？”
Sabbaṃ idaṃ calamiti pekkhamāno, abhinikkhamiṃ amatapadaṃ jigīsaṃ.
观察一切皆为无常移动，我心遂起，渴望超越生死不灭境界。
§1114
1114.
一一一四。
‘‘Suyuttavādī dvipadānamuttamo, mahābhisakko naradammasārathi;
『结合教理者，二足行者之最尊，具有大威德者，为人间法导。』
Cittaṃ calaṃ makkaṭasannibhaṃ iti, avītarāgena sudunnivārayaṃ.
『心性浮动，如同猿猴似，然其无贪执，难于动摇。』
§1115
1115.
一一一五。
‘‘Kāmā hi citrā madhurā manoramā, aviddasū yattha sitā puthujjanā;
『欲乐既绚丽甜美，如幻如梦，凡夫迷于其中未觉醒。』
Te dukkhamicchanti punabbhavesino, cittena nītā niraye nirākatā.
那些厌恶苦难的重生者，被心意引导，堕入无有天狱之中。
§1116
1116.
一千一百一十六。
‘‘Mayūrakoñcābhirutamhi kānane, dīpīhi byagghehi purakkhato vasaṃ;
「在孔雀栖息的翠竹林间，前方有灯明照水塘；
Kāye apekkhaṃ jaha mā virādhaya, itissu maṃ citta pure niyuñjasi.
身体当忽弃离，不要迟疑，你的心意当先行投向彼处。
§1117
1117.
一千一百一十七。
‘‘Bhāvehi jhānāni ca indriyāni ca, balāni bojjhaṅgasamādhibhāvanā;
应修习禅定及六根，增长力量，发展觉支与定功。
Tisso ca vijjā phusa buddhasāsane, itissu maṃ citta pure niyuñjasi.
世尊教法中，有三种智慧触及，汝当专注于此心。
§1118
1118.
一一一八。
‘‘Bhāvehi maggaṃ amatassa pattiyā, niyyānikaṃ sabbadukhakkhayogadhaṃ;
当修行通向不死之道，那消除一切苦的出离道；
Aṭṭhaṅgikaṃ sabbakilesasodhanaṃ, itissu maṃ citta pure niyuñjasi.
八支道能净除一切烦恼，汝当专注于此心。
§1119
1119.
一一一九。
‘‘Dukkhanti khandhe paṭipassa yoniso, yato ca dukkhaṃ samudeti taṃ jaha;
当理智觉察五蕴之苦，知其苦本则断除苦；
Idheva dukkhassa karohi antaṃ, itissu maṃ citta pure niyuñjasi.
在此处，诸苦应当断尽，心念专注于此世间之前。
§1120
1120.
一一二〇。
‘‘Aniccaṃ dukkhanti vipassa yoniso, suññaṃ anattāti aghaṃ vadhanti ca;
无常即是苦，和智慧正遍察无常者；空无我者则斩断灾害；
Manovicāre uparundha cetaso, itissu maṃ citta pure niyuñjasi.
心意活跃扰乱，其心应当专注于此世间之前。
§1121
1121.
一一二一。
‘‘Muṇḍo virūpo abhisāpamāgato, kapālahatthova kulesu bhikkhasu;
秃顶丑陋，遭遇诅咒，如同恶狗打架时撕咬般；
Yuñjassu satthuvacane mahesino, itissu maṃ citta pure niyuñjasi.
若专心于尊者之言，汝心宜集于此时此处。
§1122
1122.
一一二二。
‘‘Susaṃvutatto visikhantare caraṃ, kulesu kāmesu asaṅgamānaso;
“恪守节制，行于田野间，不与家族之欲分别。
Cando yathā dosinapuṇṇamāsiyā, itissu maṃ citta pure niyuñjasi.
如同月满之时月光皎洁，汝心宜集于此时此处。
§1123
1123.
一一二三。
‘‘Āraññiko hohi ca piṇḍapātiko, sosāniko hohi ca paṃsukūliko;
“当作林中行者，应当托钵乞食，应作行尸走肉，衣服破破烂烂。”
Nesajjiko hohi sadā dhute rato, itissu maṃ citta pure niyuñjasi.
愿汝常为不动者，恒乐净洁，专心守护自心。
§1124
1124.
一一二四。
‘‘Ropetva rukkhāni yathā phalesī, mūle taruṃ chettu tameva icchasi;
如同播种树木以求果实，欲将根系树体留存，
Tathūpamaṃ cittamidaṃ karosi, yaṃ maṃ aniccamhi cale niyuñjasi.
尔亦如是，经营此心，因其常处无常流转。
§1125
1125.
一一二五。
‘‘Arūpa dūraṅgama ekacāri, na te karissaṃ vacanaṃ idānihaṃ;
空无形远行孤旅者，吾今不与尔言语。
Dukkhā hi kāmā kaṭukā mahabbhayā, nibbānamevābhimano carissaṃ.
贪欲确实是苦，是苦的根源，甚大恐怖，唯有涅槃为真正所愿修行的境界。
§1126
1126.
一千一百二十六。
‘‘Nāhaṃ alakkhyā ahirikkatāya vā,
我既未因懈怠放逸，
Na cittahetū na ca dūrakantanā;
亦非意志松懈或远离努力；
Ājīvahetū ca ahaṃ na nikkhamiṃ,
生计缘故我亦未曾放弃，
Kato ca te citta paṭissavo mayā.
我已了知心的缠累因缘。
§1127
1127.
一千一百二十七。
‘‘Appicchatā sappurisehi vaṇṇitā, makkhappahānaṃ vūpasamo dukhassa;
『不贪婪者为善人所称赞，灭除渣滓者令苦恼息灭；
Itissu maṃ citta tadā niyuñjasi, idāni tvaṃ gacchasi pubbaciṇṇaṃ.
那时你专注于此心，现今你去往先前所去之处。』
§1128
1128.
一千一百二十八。
‘‘Taṇhā avijjā ca piyāpiyañca, subhāni rūpāni sukhā ca vedanā;
『渴爱与无明，爱欲与恨憎，悦人之色，安乐之受，
Manāpiyā kāmaguṇā ca vantā, vante ahaṃ āvamituṃ na ussahe.
受悦之欲乐功德皆被奢华所环绕，我无力忍受沉溺其中。』
§1129
1129.
一千一百二十九。
‘‘Sabbattha te citta vaco kataṃ mayā, bahūsu jātīsu namesi kopito;
「无论何处，你的心与语皆由我所为，历经多生多世，怒气屈服于你；
Ajjhattasambhavo kataññutāya te, dukkhe ciraṃ saṃsaritaṃ tayā kate.
由内在而生的感恩归于你，你曾长期在苦难中流转，皆因你的所作所为。
§1130
1130.
一千一百三十。
‘‘Tvaññeva no citta karosi brāhmaṇo, tvaṃ khattiyo rājadasī karosi;
「你实为我们的心，婆罗门啊，你担当王者的臣仆；
Vessā ca suddā ca bhavāma ekadā, devattanaṃ vāpi taveva vāhasā.
我们曾同为贵族与贱民，有时为天人，亦或由你驾驭。」
§1131
1131.
一一三一。
‘‘Taveva hetū asurā bhavāmase, tvaṃmūlakaṃ nerayikā bhavāmase;
「你本就是恶鬼之因，你成为地狱之根源；
Atho tiracchānagatāpi ekadā, petattanaṃ vāpi taveva vāhasā.
即使转生在饿鬼道或畜生道，亦因你之驱使为主。
§1132
1132.
一一三二。
‘‘Nanu dubbhissasi maṃ punappunaṃ, muhuṃ muhuṃ cāraṇikaṃva dassayaṃ;
难道你不会再三伤害我，屡屡如游牧者般示现？
Ummattakeneva mayā palobhasi, kiñcāpi te citta virādhitaṃ mayā.
你如狂狷者般令我动怒，你的行为令我心难自安宁。」
§1133
1133.
第一千一百三十三条。
‘‘Idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;
『此乃先前心之所行之行，随意所欲，任意所乐，尽随心欢喜。
Tadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅgusaggaho.
如今当舍弃，宜当善巧断绝，如同断手臂之指甲般。』
§1134
1134.
第一千一百三十四条。
‘‘Satthā ca me lokamimaṃ adhiṭṭhahi, aniccato addhuvato asārato;
『师尊于我，住持此世，乃无常、无实、无有根底，
Pakkhanda maṃ citta jinassa sāsane, tārehi oghā mahatā suduttarā.
舍我远离，心臣服于胜者教法。愿师尊摄受我，如大洪流难以超越。』
§1135
1135.
一一三五。
‘‘Na te idaṃ citta yathā purāṇakaṃ, nāhaṃ alaṃ tuyha vase nivattituṃ;
「吾心非昔时之旧，亦不愿留恋尔所执；
Mahesino pabbajitomhi sāsane, na mādisā honti vināsadhārino.
我于大神教法中出家，灭尽者之地无我所在。」
§1136
1136.
一一三六。
‘‘Nagā samuddā saritā vasundharā, disā catasso vidisā adho divā;
「龙、海、江河、大地，四方与上下诸天；
Sabbe aniccā tibhavā upaddutā, kuhiṃ gato citta sukhaṃ ramissasi.
皆为无常而生灭，心所向何处得安乐？」
§1137
1137.
一千一百三十七。
‘‘Dhitipparaṃ kiṃ mama citta kāhisi, na te alaṃ citta vasānuvattako;
『意念之所至，我心为谁而转？决非随顺凡心贪嗔所动；
Na jātu bhastaṃ ubhatomukhaṃ chupe, dhiratthu pūraṃ navasotasandaniṃ.
双目自不曾被遮蔽，智慧如新生之涌泉滋润满溢。』
§1138
1138.
一千一百三十八。
‘‘Varāhaeṇeyyavigāḷhasevite, pabbhārakuṭṭe pakateva sundare;
『在野猪出没、毒蛇潜伏之地，于那傍山岩石美丽处，
Navambunā pāvusasittakānane, tahiṃ guhāgehagato ramissasi.
新月盈缺、生云缭绕的森林中，尔当入幽窟中安居欢悦。』
§1139
1139.
‘‘Sunīlagīvā susikhā supekhunā, sucittapattacchadanā vihaṅgamā;
有如青黑色的鸟喙，羽毛柔软细密，姿态安详慈和，心念清净安稳，覆盖如翅翼；
Sumañjughosatthanitābhigajjino, te taṃ ramessanti vanamhi jhāyinaṃ.
那等飞鸟亲近安乐极乐之地，正与入禅修行者一同，在林间愉悦栖居。
§1140
1140.
‘‘Vuṭṭhamhi deve caturaṅgule tiṇe, saṃpupphite meghanibhamhi kānane;
我若于林间，四足兽伏卧之地，花繁茂似云层遮盖之林间，
Nagantare viṭapisamo sayissaṃ, taṃ me mudū hehiti tūlasannibhaṃ.
于村落之外，如同莲花般安然卧姿时，软滑似棉花的那处，正是我所喜爱。
§1141
1141.
一一四一。
‘‘Tathā tu kassāmi yathāpi issaro, yaṃ labbhati tenapi hotu me alaṃ;
我如同主人一般，所得到的东西，也应成为我所有；
Na tāhaṃ kassāmi yathā atandito, biḷārabhastaṃva yathā sumadditaṃ.
我不如无精打采的那般获取，如同被猫抓而弄脏的那样。
§1142
1142.
一一四二。
‘‘Tathā tu kassāmi yathāpi issaro, yaṃ labbhati tenapi hotu me alaṃ;
我如同主人一般，所得到的东西，也应成为我所有；
Viriyena taṃ mayha vasānayissaṃ, gajaṃva mattaṃ kusalaṅkusaggaho.
我将以精进努力保持它，犹如大象仅仅拥有适宜的装饰。
§1143
1143.
一一四三。
‘‘Tayā sudantena avaṭṭhitena hi, hayena yoggācariyova ujjunā;
『因其被绳索紧缚囚禁，如同英雄战士般威严；
Pahomi maggaṃ paṭipajjituṃ sivaṃ, cittānurakkhīhi sadā nisevitaṃ.
我发誓要修习正道清净，内心守护恒常勤修。』
§1144
1144.
一一四四。
‘‘Ārammaṇe taṃ balasā nibandhisaṃ, nāgaṃva thambhamhi daḷhāya rajjuyā;
『此意念如力量之绳牢牢束缚，宛若盘踞江河中坚固巨龙；
Taṃ me suguttaṃ satiyā subhāvitaṃ, anissitaṃ sabbabhavesu hehisi.
此念对我来说明晰而确切，常住真诚善良，无依于诸有。』
§1145
1145.
‘‘Paññāya chetvā vipathānusārinaṃ, yogena niggayha pathe nivesiya;
以智慧砍断顺从歧途者，凭修持束缚自身安置于正道；
Disvā samudayaṃ vibhavañca sambhavaṃ, dāyādako hehisi aggavādino.
观察苦集灭及其起源，担负责任成为卓越宣说者。
§1146
1146.
‘‘Catubbipallāsavasaṃ adhiṭṭhitaṃ, gāmaṇḍalaṃva parinesi citta maṃ;
意志坚定不为四大烦恼所转，心如乡邑坚固且环绕不移；
Nanu saṃyojanabandhanacchidaṃ, saṃsevase kāruṇikaṃ mahāmuniṃ.
岂非已经断绝束缚羁绊，精勤侍奉慈悲伟大圣者乎。
§1147
1147.
一一四七。
‘‘Migo yathā seri sucittakānane, rammaṃ giriṃ pāvusaabbhamāliniṃ;
『猎人如同在清净的苏提塔林中，在清幽山峦上游猎，四周遍布美丽光洁的花朵；
Anākule tattha nage ramissaṃ, asaṃsayaṃ citta parā bhavissasi.
在那里不受阻碍地赤裸游玩，毫无疑问你的心必将安宁自在。』
§1148
1148.
一一四八。
‘‘Ye tuyha chandena vasena vattino,
『无论男性或女性，只要顺从你意愿而生活，
Narā ca nārī ca anubhonti yaṃ sukhaṃ;
都将共享你所体验的幸福；』
Aviddasū māravasānuvattino,
不迷乱地随从魔的诱惑，
Bhavābhinandī tava citta sāvakā’’ti.
你的心是欢喜存在的比萨卡。
Tattha kadā nuhanti kadā nu ahaṃ. Pabbatakandarāsūti pabbatesu ca kandaresu ca, pabbatassa vā kandarāsu. Ekākiyoti ekako. Addutiyoti nittaṇho. Taṇhā hi purisassa dutiyā nāma. Vihassanti viharissāmi. Aniccato sabbabhavaṃ vipassanti kāmabhavādibhedaṃ sabbampi bhavaṃ ‘‘hutvā abhāvaṭṭhena anicca’’nti vipassanto kadā nu viharissanti yojanā. Nidassanamattañcetaṃ, ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti vacanato (saṃ. ni. 3.15) itarampi lakkhaṇadvayaṃ vuttamevāti daṭṭhabbaṃ. Taṃ me idaṃ taṃ nu kadā bhavissatīti taṃ idaṃ me parivitakkitaṃ kadā nu bhavissati, kadā nu kho matthakaṃ pāpuṇissatīti attho. Taṃ nūti cettha tanti nipātamattaṃ. Ayañhettha saṅkhepattho – kadā nu kho ahaṃ mahāgajo viya saṅkhalikabandhanaṃ, gihibandhanaṃ chinditvā pabbajitvā kāyavivekaṃ paribrūhayanto ekākī pabbatakandarāsu adutiyo sabbattha nirapekkho sabbasaṅkhāragataṃ aniccādito vipassanto viharissāmīti.
其中，‘何时’是问时间，‘我何时’亦复如是。拔拔陀坎达罗，谓山中诸峰峦，或者曰山峰峦。独行者，谓独自一人。第二者，即渴爱。‘我当住』乃谓未来将住。当观诸生一切无常，分别欲界诸有之异，诸有一切皆当观察为无常，如火燃烧般无常者，观之何时能住？此仅为示现而已，‘无常即苦，苦即无我’之说（沙门律比库尼经3.15），又有他诸相（二相），诸义皆当观察。此为‘我何时得住？’‘此事我思惟何时成就？’‘我何时得解脱？’之意。此即谓节略言之。此处言节略义：‘如大象拔除枷锁，断除家缚，出家修身静居，独行于山野间，次第无所挂碍，断尽一切行无常之见而观察，当住矣。’
Bhinnapaṭandharoti bhinnavatthadharo, gāthāsukhatthaṃ nakārāgamaṃ katvā vuttaṃ. Satthakacchinnaagghaphassavaṇṇabhinnaṃ paṭacīvaraṃ dhārentoti attho. Munīti pabbajito. Amamoti kule vā gaṇe vā mamattābhāvena amamo. Katthacipi ārammaṇe āsīsanāya abhāvena nirāso. Hantvā sukhī pavanagato vihassanti rāgādike kilese ariyamaggena samucchinditvā maggasukhena phalasukhena sukhī mahāvanagato kadā nu kho ahaṃ viharissāmi.
‘断下法衣’者，持带断裂之衣。诗文意指出师曰沙弥出家者。‘我不属于家族、部落’者，谓不执着家族族系之见。或多所缘故而无所依止，生厌弃心。断除烦恼，安行乐处，断除贪嗔痴，于圣道中断恶习，得圣道之乐，安住于大森林中，问我何时得以安住？
Vadharoganīḷanti maraṇassa ca rogassa ca kulāvakabhūtaṃ. Kāyaṃ imanti imaṃ khandhapañcakasaṅkhātaṃ kāyaṃ. Khandhapañcakopi hi ‘‘avijjāgatassa, bhikkhave, purisapuggalassa taṇhānugatassa ayameva kāyo bahiddhā nāmarūpa’’ntiādīsu kāyo vuccati. Maccujarāyupaddutanti maraṇena ceva jarāya ca pīḷitaṃ, vipassamāno ahaṃ bhayahetupahānena vītabhayo, taṃ nu kadā bhavissatīti attho.
‘病象青紫’者，即谓死病俱。‘身’者，谓由五蕴聚合之身，称此身为‘身’。五蕴身，谓无明所生之渴爱随从者，即在外表名色之外之身。‘死、老、病、苦’受所累，观照恐怖之消散而无畏，问我何时得住？
Bhayajananinti pañcavīsatiyā mahābhayānaṃ uppādakāraṇabhūtaṃ kāyikassa ca cetasikassa ca sakalassapi vaṭṭadukkhassa āvahanato dukhāvahaṃ. Taṇhālataṃ bahuvidhānuvattaninti bahuvidhañca ārammaṇaṃ bhavameva vā anuvattati santanotīti bahuvidhānuvattaniṃ, taṇhāsaṅkhātalataṃ. Paññāmayanti maggapaññāmayaṃ sunisitaṃ asikhaggaṃ vīriyapaggahitena saddhāhatthena gahetvā samucchinditvā ‘‘kadā nuhaṃ vase’’ti yaṃ parivitakkitaṃ, tampi kadā bhavissatīti yojanā.
‘生恐怖’者，谓二十五种大恐怖之生起因缘。此因缘为身心交互造作之普遍身心痛苦，生诸苦业。渴爱如缠绕之藤蔓，以多种形式生起。多种渴爱顺从诸义理，种种法感爱，或业感转，谓多种渴爱。以慧为师，行于有道智慧，勤修持，持信心为助，断除渴爱，思‘我何时能住？’思欲成就之法，亦问何时得住。
Uggatejanti samathavipassanāvasena nisitatāya tikkhatejaṃ. Satthaṃ isīnanti buddhapaccekabuddhaariyasāvakaisīnaṃ satthabhūtaṃ . Māraṃ sasenaṃ sahasā bhañjissanti kilesasenāya sasenaṃ abhisaṅkhārādimāraṃ sahasā sīghameva bhañjissāmi. Sīhāsaneti thirāsane, aparājitapallaṅketi attho.
修习止观共行之力，能断除烦恼之锋芒。佛陀、辟支佛及圣弟子们称赞为导师的，乃如是境界。魔军若共聚集，定能速破除魔；修习此法，迅速断除魔王等诸漏。‘狮子之座’指的是坚定安稳之座，‘无敌宝座’乃其义。
Sabbhi samāgamesu diṭṭho bhaveti dhammagāravayuttatāya dhammagarūhi tādilakkhaṇappattiyā tādīhi aviparītadassitāya yāthāvadassīhi ariyamaggeneva pāpajitindriyatāya jitindriyehi buddhādīhi sādhūhi samāgamesu ‘‘kadā nu ahaṃ padhāniyoti diṭṭho bhaveyya’’nti yaṃ me parivitakkitaṃ, taṃ nu kadā bhavissatīti yojanā. Iminā nayena sabbattha padayojanā veditabbā, padatthamattameva vaṇṇayissāma.
所有会合相中，观察到有法尊严相伴。法尊有此特征，表示正法不颠倒，令贤圣如实目见。正如圣道者依正见具能击败贪欲等感官；佛及圣者俱为战胜者，修行者亦胜敌。由此观照，我所思惟‘何时可见导师之境？’此为深思熟虑之意。由此，凡处皆应循此理，安立步法，我亦当仅以步理阐释之。
Tandīti ālasiyaṃ. Khudāti jighacchā. Kīṭasarīsapāti kīṭañceva sarīsapā ca. Na bādhayissantīti maṃ na byādhayissanti sukhadukkhasomanassadomanassānaṃ jhānehi paṭibāhitattāti adhippāyo. Giribbajeti pabbatakandarāya. Atthatthiyanti sadatthasaṅkhātena atthena atthikaṃ.
‘惰怠’是懒怠；‘烦恼’是懈怠。‘虫与蛇’指烦恼之类皆是。‘不伤害’意谓诸烦恼不会伤害我，因已被禅定中对苦乐色心感受的超越所摧毁，这是力量之意。‘山岳崩塌’象征巨大动摇。‘论义’指以有意义言语表达意义。
Yaṃ viditaṃ mahesināti yaṃ catusaccaṃ mahesinā sammāsambuddhena sayambhūñāṇena ñātaṃ paṭividdhaṃ, tāni cattāri saccāni anupacitakusalasambhārehi suṭṭhu duddasāni maggasamādhinā samāhitatto, sammāsatiyā satimā, ariyamaggapaññāya ahaṃ agacchaṃ paṭivijjhissaṃ adhigamissanti attho.
‘所知之大雄者’是指四圣谛，由正觉世尊通过自觉智慧证知。此四谛以不善未生及已断的善产生，以正专注、正念、圣谛慧集中心合而住。‘我当依此路径，修行之果必将证得’，此为思惟之意。
Rūpeti cakkhuviññeyyarūpe. Amiteti ñāṇena amite, aparicchinne apariññāteti attho. Phusitabbeti, phoṭṭhabbe. Dhammeti manoviññeyyadhamme. Amiteti vā aparimāṇe nīlādivasena anekabhedabhinne rūpe bherisaddādivasena, mūlarasādivasena, kakkhaḷamudutādivasena, sukhadukkhādivasena ca, anekabhedasaddādike cāti attho. Ādittatoti ekādasahi aggīhi ādittabhāvato. Samathehi yuttoti jhānavipassanāmaggasamādhīhi samannāgato. Paññāya dacchanti vipassanāpaññāsahitāya maggapaññāya dakkhissaṃ.
‘色’指眼能识之色法。‘数无量’谓智慧所知无量无尽、无边无际未分明之意。‘触’是被触之意。‘法’是心所认识之法。‘无量’或指以无边如蓝宝石等多种色彩及声音、味、触、法等诸多异质之意。‘燃烧’指十一种火焰所燃烧之状。‘止观和谐’指具足三昧于止、观二道。通过智慧，观以伴随智慧之观行慧，证入圣道慧。
Dubbacanena vuttoti duruttavacanena ghaṭṭito. Tato nimittanti pharusavācāhetu. Vimano na hessanti domanassito na bhaveyyaṃ. Athoti atha. Pasatthoti kenaci pasaṃsito.
‘粗恶语’指恶言论说所称。由此乃产生粗恶语之缘由。‘不悦乐’者无所畏惧也，此说摄之意。‘而且’为顺承连词。‘赞誉’指被某人所称赞。
Kaṭṭheti dārukkhandhe. Tiṇeti tiṇānaṃ khandhe. Imeti ime mama santatipariyāpanne pañca khandhe . Amite ca dhammeti tato aññena indriyakkhandhena amite rūpadhamme. Tenāha – ‘‘ajjhattikāneva ca bāhirāni cā’’ti. Samaṃ tuleyyanti aniccādivasena ceva asārādiupamāvasena ca sabbaṃ samameva katvā tīreyyaṃ.
『木』谓木头的部分。『草』谓草本的部分。这些即是我的五蕴所围绕的五种蕴。在五蕴之外乃至转识或他根蕴，亦即外在色法，有此说“内外皆包含于其中”。诸法如同秤砣相称不差，皆因无常、虚妄及诸不可取喻而等同而断除。
Isippayātamhipathe vajantanti buddhādīhi mahesīhi sammadeva payāte samathavipassanāmagge vajantaṃ paṭipajjantaṃ. Pāvusasamaye kālamegho navena toyena vassodakena sacīvaraṃ pavane kadā nu ovassati, temetīti attano abbhokāsikabhāvaparivitakkitaṃ dasseti.
诸如佛及众大神王在道场中演说教法，正当修行止观之道，随时勤勉精进。比如雨季时节，乌云以新水滋润衣物，风能使衣物何时湿透？此说明他内心如同天空般广阔无碍，常保持纯净清明。
Mayūrassa sikhaṇḍino vane dijassāti mātukucchito aṇḍakosato cāti dvikkhattuṃ jāyanavasena dijassa, sikhāsambhavena sikhaṇḍino ca mayūrassa vane kadā pana girigabbhare rutaṃ kekāravaṃ sutvā velaṃ sallakkhitvā sayanato vuṭṭhahitvā amatassa pattiyā nibbānādhigamāya. Saṃcintayeti vuccamāne bhave aniccādito manasi kareyyaṃ vipasseyyanti attho.
野孔雀有冠羽，母孔雀因孵蛋而乏力，双翅如嫩羽初生。孔雀冠羽在林中，山洞里曾有雄孔雀啼鸣时刻，行列整齐，卧起自如，已得无死涅槃。称这是称心思惟念时，应于心中观想诸法无常等义以观察。
Gaṅgaṃ yamunaṃ sarassatinti etā mahānadiyo asajjamāno bhāvanāmayāya iddhiyā kadā nu patareyyanti yojanā. Pātālakhittaṃ baḷavāmukhañcāti pātāya alaṃ pariyattanti pātālaṃ, tadeva khittaṃ, pathaviyā saṇṭhahanakāle tathā ṭhitanti pātālakhittaṃ. Yojanasatikādibhedāni samuddassa antopathaviyā tīraṭṭhānāni, yesu kānici nāgādīnaṃ vasanaṭṭhānāni honti, kānici suññāniyeva hutvā tiṭṭhanti. Baḷavāmukhanti mahāsamudde mahantaṃ āvaṭṭamukhaṃ. Mahānirayadvārassa hi vivaṭakāle mahāaggikkhandho tato nikkhanto tadabhimukhaṃ anekayojanasatāyāmavitthāraṃ heṭṭhā samuddapadesaṃ ḍahati, tasmiṃ daḍḍhe upari udakaṃ āvaṭṭākārena paribbhamantaṃ mahatā saddena heṭṭhā nipatati. Tattha baḷavāmukhasamaññā, iti tañca pātālakhittaṃ baḷavāmukhañca vibhiṃsanaṃ bhayānakaṃ asajjamāno iddhiyā kadā nu patareyyanti yaṃ parivitakkitaṃ, taṃ kadā nu bhavissati, bhāvanāmayaṃ iddhiṃ nibbattetvā kadā nu evaṃ iddhiṃ vaḷañjissāmīti attho.
恒河、耶穆那、萨拉撒特等皆大河流，虽未干涸，但修行者所具神通何时能停止浸没于水中呢？所谓深渊泻地其湘东称为地底之口，即地隐处。此处为地面堆积处，故名地底之口。海边各处形成岸缘落地点，其中有些乃龙等天人居住之处，另有荒芜空寂者。泻地口即大海波浪巨口。恶趣大狱门开时，火焰聚集自彼而出，向外扩散至数百由旬，火势蔓延海岸。激扬大声震响低处水声随之落下。以泻地口同等，属魔王毗湿摩殿毁坏之恐怖处。修行者以神通何时能断此？何时如是神通广放时，能消除如故？此即意。
Nāgova asaṅgacārī padālayeti yathā mattavāraṇo daḷhathambhaṃ bhinditvā ayasaṅkhalikaṃ viddhaṃsetvā asaṅgacārī vanaṃ pavisitvā eko adutiyo hutvā attano rucivasena carati, evamahaṃ kadā nu sabbasubhaṃ nimittaṃ nibbajjayaṃ niravasesato vajjayanto kāmacchandavaso ahutvā jhāne yuto payutto kāmaguṇesu chandaṃ sammadeva padāleyyaṃ chindeyyaṃ pajaheyyanti yaṃ parivitakkitaṃ, taṃ nu kadā bhavissati.
龙类隐居所称孤行者，譬如毒蛇穿破铁链潜入林中，一只厌恶与他蛇共处，以其义性而自行移动。我亦如是，何时能断绝一切美好相，远离一切妄念，除断欲情领受，专心禅定，畅通正欲，正确断除对情欲的贪爱，并断除妄念？何时此事得成？
Iṇaṭṭovadaliddako nidhiṃ ārādhayitvāti yathā koci daliddo jīvikapakato iṇaṃ gahetvā taṃ sodhetuṃ asakkonto iṇaṭṭo iṇena aṭṭito dhanikehi pīḷito nidhiṃ ārādhayitvā adhigantvā iṇañca sodhetvā sukhena ca jīvanto tuṭṭho bhaveyya, evaṃ ahampi kadā nu iṇasadisaṃ kāmacchandaṃ pahāya mahesino ariyadhanasampuṇṇatāya maṇikanakādiratanasampuṇṇanidhisadisaṃ buddhassa sāsanaṃ adhigantvā tuṭṭho bhaveyyanti yaṃ parivitakkitaṃ, taṃ kadā nu bhavissatīti.
土匪争夺财宝，譬如一劫盗贼夺取粮食，不堪防卫，强夺布匹等财物，商贩疲于应付，争抢财宝。若得宝藏，修护财宝，能除去彼等侵夺，安全生活且生乐悦。正如我何时能断除对财宝般的欲望，得至佛陀如来法宝，充满如宝石黄金珠玉般的圣法，获得而欣喜？何时彼事实现？
Evaṃ pabbajjato pubbe nekkhammavitakkavasena pavattaṃ attano vitakkapavattiṃ dassetvā idāni pabbajitvā yehākārehi attānaṃ ovaditvā adhigacchi, te dassento ‘‘bahūni vassānī’’tiādikā gāthā abhāsi. Tattha bahūni vassāni tayāmhi yācito, agāravāsena alaṃ nu te idanti anekasaṃvaccharāni vividhadukkhānubandhena agāramajjhe vāsena alaṃ pariyattameva teti, ambho citta, idaṃ tayā anekāni saṃvaccharāni ahaṃ amhi nanu yācito. Taṃ dāni maṃ pabbajitaṃ samānanti taṃ maṃ tayā tathā ussāhanena pabbajitaṃ samānaṃ kena kāraṇena citta tuvaṃ na yuñjasi, samathavipassanaṃ chaḍḍetvā nihīne ālasiye niyojesīti attho.
如是出家者，昔日依止远离世俗的思维方式，观察自己的心念起伏，现在既已出家，观察自己受教后所引导的心行，便显现出来。他们见此便说：“多年中……”诸句诗歌由此而发。所谓多年，即在此期间，被请求多时，因无住所生活，实难以忍受众多烦恼困扰，独在无家中受痛苦熬炼，便成了不闻于外的传说。贤者啊，这多年中，我也受请求。如今你们已把我视同出家者，我因此而出家，同样被你们视为出家者，为何你心不与我相应，舍弃止观修习，反投入堕落懒惰呢？——这是本义。
Nanu ahaṃ, citta, tayāmhi yācitoti, ambho citta, ahaṃ tayā nanu yācito amhi āyācito maññe. Yadi yācito, kasmā idāni tadanurūpaṃ na paṭipajjasīti adhippāyo. ‘‘Giribbaje’’tiādinā yācitākāraṃ dasseti. Citrachadā vihaṅgamā vicitrapekhuṇapakkhino, mayūrāti attho. Mahindaghosatthanitābhigajjinoti jalaghosatthanitena hetunā suṭṭhu gajjanasīlā. Te taṃ ramessanti vanamhi jhāyinanti te mayūrā taṃ vane jhānapasutaṃ ramessantīti nanu tayā yācitoti dasseti.
贤者啊，你说我被请求了，诚然，我被你请求或求过。我想，如若被请求，为何你今不能依其形态而修行呢？所谓“山谷呼喊”等，显现请求之状。画羽长尾的华丽飞鸟，乃孔雀之意。因水响声名远播之缘故，孔雀具有良好发声德行。它们在林中嬉戏，禅定中栖息，正是这些禅定生的孔雀，在林中嬉戏，这说明它们被请求而来。
Kulamhīti kulaparivaṭṭe. Imamajjhupāgatoti imaṃ araññaṭṭhānaṃ pabbajjaṃ vā ajjhupāgato. Athopi tvaṃ, citta, na mayha tussasīti tvaṃ anuvattitvā ṭhitampi maṃ nārādhessasīti attho.
所谓家族，即指家族环境。所谓中入，即从中进入，指从中到达此林中修行场所的出家。你心啊，不要因我是你的所苦，而跟随他人居住，这本意即是不要烦扰我。
Mameva etaṃ na hi tvaṃ paresanti etaṃ, citta, mameva tasmā tvaṃ paresaṃ na hosi. Tvaṃ pana aññesaṃ viya katvā sannāhakāle kilesamāre yujjhituṃ bhāvanāsannāhakāle nati vatvā paridevitena kiṃ payojanaṃ, idāni taṃ aññathā vattituṃ na dassāmīti adhippāyo. Sabbaṃ idaṃ calamiti pekkhamānoti yasmā ‘‘idaṃ cittaṃ aññañca sabbaṃ tebhūmakasaṅkhāraṃ calaṃ anavaṭṭhita’’nti paññācakkhunā olokento gehato kāmehi ca abhinikkhamiṃ amatapadaṃ nibbānaṃ jigīsaṃ pariyesanto, tasmā, citta, ananuvattanto nibbānaṃ pariyesanameva karomīti adhippāyo.
这是专属于我的，不属于别人，贤者啊，所以你不可成为他人。你若像他人般，起于相应时，以修习为助缘，以恭敬为动力，去战胜烦恼，这有什么用处呢？现今便不宜另有异说，正是此意。心若审察，一切皆无常，因为“此心和其他一切构成的身心现象皆动荡不安，无法停留”，以慧眼洞察世间，远离家室，断绝欲乐，渴求无死境界涅槃，所以，贤者啊，就因不跟随他人，我专心精进于追求涅槃。
Avītarāgena sudunnivārayaṃ cittaṃ calaṃ makkaṭasannibhaṃ vanamakkaṭasadisaṃ iti suyuttavādī subhāsitavādī dvipadānamuttamo mahābhisakko naradammasārathīti yojanā.
心无染着，难以制伏，颠狂如同猴子，似野猴子，故有“心动如野猴”比喻。此处言辞相应经典中以二足行者最高誉之天帝萨咖作比。
Aviddasū yattha sitā puthujjanāti yattha yesu vatthukāmesu kilesakāmesu ca sitā paṭibaddhā te andhaputhujjanā tena kāmarāgena punabbhavesino ekanteneva dukkhamicchanti. Icchantā ca cittena nītā niraye nirākatāti cittavasikā nirayasaṃvattanikaṃ kammaṃ karontā hitasukhato nirākatā hutvā attano citteneva niraye nītā na aññathāti cittasseva niggahetabbataṃ dasseti.
无明聚积之处，俗人纯如白蚁，如诸有染污欲念的人群被束缚，皆为盲目俗人。因放逸贪著于欲，必将再生受苦，独自困顿难忍。贪欲之心执著迷惑，沉沦地狱苦难，虽说为利益自己与幸福目的，但造恶业感苦，成就此苦果报，不能转变，唯有自己业力牵引入地狱，非他人所为，心自受苦乃应知之理。
Punapi cittaṃyeva niggahetuṃ mantento ‘‘mayūrakoñcābhirutamhī’’tiādimāha. Tattha mayūrakoñcābhirutamhīti sikhīhi sārasehi ca abhikūjite. Dīpīhi byagghehi purakkhato vasanti mettāvihāritāya evarūpehi tiracchānagatehi purakkhato parivārito hutvā vane vasanto, etena suññabhāvaparibrūhanamāha. Kāye apekkhaṃ jahāti sabbaso kāye nirapekkho jaha, etena pahitattataṃ vadati. Mā virādhayāti imaṃ sudullabhaṃ navamaṃ khaṇaṃ mā virādhehi. Itissu maṃ, citta, pure niyuñjasīti evañhi tvaṃ, citta, maṃ pabbajjato pubbe sammāpaṭipattiyaṃ uyyojesīti attho.
复次，心欲收摄时，思惟‘孔雀鹤顶在此’等语。此中所谓‘孔雀鹤顶’，谓其顶有羽毛，颈部如鹤反曲。岛上有灯和蟾蜍，前面栖居，周围林中有诸形状各异之禽兽环绕，即此称为空无自性的覆盖。此谓心全然舍弃对身的执著，身全然舍弃对身的关心，因而谓之舍弃原理。尔时劝勉曰：‘勿令侵扰’，此乃少有之妙时，勿令迷乱。于此说：“于我，心，当如先前修行者般，专心于出家戒行。”意即教导心应如先辈清净正行般，勤奋遣行。
Bhāvehīti uppādehi vaḍḍhehi ca. Jhānānīti paṭhamādīni cattāri jhānāni. Indriyānīti saddhādīni pañcindriyāni. Balānīti tāniyeva pañca balāni. Bojjhaṅgasamādhibhāvanāti satta bojjhaṅge catasso samādhibhāvanā ca. Tisso ca vijjāti pubbenivāsañāṇādikā tisso vijjā ca. Phusa pāpuṇāhi buddhasāsane sammāsambuddhaovāde ṭhito.
所谓培养者，是由生起及增长而成。所谓禅那，是初禅等四种禅。所谓根，是信等五根。所谓力，是五力。所谓觉支禅那培养，是七觉支与四禅的修习。三种智，是前生记忆及其余二种。修习者应达到佛法所教导之正自觉者之诫命。
Niyyānikanti vaṭṭadukkhato niyhānavahaṃ. Sabbadukkhakkhayogadhanti amatogadhaṃ nibbānapatiṭṭhaṃ nibbānārammaṇaṃ. Sabbakilesasodhananti anavasesakilesamalavisodhanaṃ.
所谓解决者，是轮回苦难之消灭者。所谓诸苦断结，即不生不灭，依涅槃建立的，涅槃境界。所谓破除诸不净，是无余垢染的清净净化。
Khandheti upādānakkhandhe. Paṭipassa yonisoti rogato gaṇḍato sallato aghato ābādhatoti evamādīhi vividhehi pakārehi vipassanāñāṇena sammā upāyena nayena passa. Taṃ jahāti taṃ dukkhassa samudayaṃ taṇhaṃ pajaha, samucchinda. Idhevāti imasmiṃyeva attabhāve.
所谓蕴，是指执著蕴。所谓洞察适宜者，是指如疾病、肿块、溃烂、伤害等诸苦，借助正见及正行观照。由此，可见断舍、斩断诸苦之集，即渴爱，予以断绝。所谓此世，是指这一生命状态。
Aniccantiādi antavantato aniccantikato tāvakālikato niccapaṭikkhepato ca aniccanti vā passa. Dukkhanti te udayabbayapaṭipīḷanato sappaṭibhayato dukkhamato sukhapaṭikkhepato dukkhanti vā passa. Suññanti avasavattanato asāmikato asārato attapaṭikkhepato ca suññaṃ, tato eva anattāti. Vigarahitabbato avaḍḍhiābādhanato ca aghanti ca vadhanti ca vipassa yonisoti yojanā. Manovicāreuparundha cetasoti manovicārasaññino gehasitasomanassupavicārādike aṭṭhārasa cetaso uparundha vārehi nirodhehi.
所谓无常，是因无常之相终结。由无常所起，暂时出现而后消散，故谓无常。所谓苦，是因苦之生灭带来痛苦，且有忧惧，是苦之体现。所谓空，是指无常之恐惧终止、无恒常性、无实有性、无我性，故述空。因无著故，无增减，无害，无杀，谓之适宜洞察。所谓心妄思纠缠，是指心因思虑连连，心念被愤怒、忧郁等不善心所困扰而断绝矣。
Muṇḍoti muṇḍabhāvaṃ upagato, ohāritakesamassuko. Virūpoti tena muṇḍabhāvena parūḷhalomatāya chinnabhinnakāsāya vatthatāya virūpo vevaṇṇiyaṃ upagato. Abhisāpamāgatoti ‘‘piṇḍolo vicarati pattapāṇī’’ti ariyehi kātabbaṃ abhisāpaṃ upagato. Vuttañhetaṃ – ‘‘abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇī’’ti (saṃ. ni. 3.80). Tenāha ‘‘kapālahatthova kulesu bhikkhasū’’ti. Yuñjassu satthuvacaneti sammāsambuddhassa ovāde yogaṃ karohi anuyuñjassu.
所谓剃，是剃除发须。谓舍弃而去除头发。所谓恶形，是因剃除头发后，显露干枯、剥落的头皮及皱纹而不美观。所谓诅咒，是指‘宾多纳帕拉德瓦迦以手执钵游行’之佛陀圣迹宾徒的诅咒现起。经中称‘此诅咒，诸比库啊，是世间宾多纳之走动持钵’。因此说‘如同破旧的手刃比库子弟’，应当持戒修行，随喜闻思。如是而行。
Susaṃvutattoti suṭṭhu kāyavācācittehi sammadeva saṃvuto. Visikhantare caranti bhikkhācariyāya icchāvisesesu caranto. Cando yathā dosinapuṇṇamāsiyāti vigatadosāya puṇṇamāya kulesu niccanavasāya pāsādikatāya candimā viya carāti yojanā.
所谓善于自制，乃是身、语、意三业正当真正受摄的状态。比库们在不同禅次中行持，比库僧团的修行法中，依循各自的善欲而行。如同满月之夜，月亮无错无毒，常在各族中安住常住，以其光明照耀周围，宛若明月般行走千由旬广阔之地。
Sadā dhute ratoti sabbakālañca dhutaguṇe abhirato. Tathūpamaṃ cittamidaṃ karosīti yathā koci puriso phalāni icchanto phalarukkhe ropetvā tato aladdhaphalova te mūlato chindituṃ icchati, citta, tvaṃ tathūpamaṃ tappaṭibhāgaṃ idaṃ karosi. Yaṃ maṃ aniccamhi cale niyuñjasīti yaṃ maṃ pabbajjāya niyojetvā pabbajitvā addhāgataṃ pabbajjāphalaṃ aniccamhi cale saṃsāramukhe niyuñjasi niyojanavasena pavattesi.
恒常清净而欢喜，常常喜于诸种清净功德。心念如是作：某人欲果，种下果树，继后欲砍树而得果，内心是如是。你心亦如是，担当此境界。即你使我投入无常者，令我受约束，令我出家，令我出家后入于出家果的境界；在无常变易中，令我陷于轮回之门，因而烦扰不断。
Rūpābhāvato arūpā. Cittassa hi tādisaṃ saṇṭhānaṃ nīlādivaṇṇabhedo vā natthi, tasmā vuttaṃ arūpāti. Dūraṭṭhānappavattiyā dūraṅgama. Yadipi cittassa makkaṭasuttamattampi puratthimādidisābhāgena gamanaṃ nāma natthi, dūre santaṃ pana ārammaṇaṃ sampaṭicchatīti dūraṅgama. Ekoyeva hutvā caraṇavasena pavattanato ekacāri, antamaso dve tīṇipi cittāni ekato uppajjituṃ samatthāni nāma natthi, ekameva pana cittaṃ ekasmiṃ santāne uppajjati. Tasmiṃ niruddhe aparampi ekameva uppajjati, tasmā ekacāri. Na te karissaṃ vacanaṃ idānihanti yadipi pubbe tava vase anuvattiṃ, idāni pana satthu ovādaṃ laddhakālato paṭṭhāya cittavasiko na bhavissāmi. Kasmāti ce? Dukkhā hi kāmā kaṭukā mahabbhayā kāmā nāmete atītepi dukkhā, āyatimpi kaṭukaphalā, attānuvādādibhedena mahatā bhayena anubandhantā mahabbhayā. Nibbānamevābhimano carissaṃ tasmā nibbānameva uddissa abhimukhacitto viharissaṃ.
由于色不现，故为无色。心之连贯无如蓝色等色之差别，故称无色。远离现行谓远离迹象。虽然心如猴子般轻逸无定，不向前方四面移动，但能远离对象而聚注，是为远离迹象。成为单一而运动的状态，是感官的活动。末端虽有二三种心，无法同时生成于一个系列中，唯独一心产生于一体之中。既已阻止，就只能现一心，故称单感官行者。你今所言与昔日你状况不同，我因得师言照为凭据，故心不堕于昔常失误。何以故？欲乐是苦中苦，甚恐怖，令你从过去至今，乃至未来生死果实皆苦苦受。因受大恐怖之苦，自然趋向涅槃，故心以涅槃为目标而安住。
Tameva nibbānābhimukhabhāvaṃ dassento ‘‘nāhaṃ alakkhyā’’tiādimāha. Tattha nāhaṃ alakkhyāti alakkhikatāya nissirīkatāya nāhaṃ gehato nikkhaminti yojanā.
显示面向涅槃之心境，而说『我绝不忽视』等语。此中“我绝不忽视”是指无忽视，即不弃离而不出家之意。
Ahirikkatāyāti yathāvajjaṃ keḷiṃ karonto viya nillajjatāya. Cittahetūti ekadā nigaṇṭho, ekadā paribbājakādiko honto anavaṭṭhitacitto puriso viya cittavasiko hutvā. Dūrakantanāti rājādīhi mettaṃ katvā tesu dubbhitvā dubbhibhāvena. Ājīvahetūti ājīvakāraṇā jīvikāpakato hutvā ājīvikābhayena ahaṃ na nikkhamiṃ na pabbajiṃ. Kato ca te, citta, paṭissavo mayāti, ‘‘pabbajitakālato paṭṭhāya na tava vase vattāmi, mameva pana vase vattāmī’’ti, citta, mayā nanu paṭiññā katāti dasseti.
无愧即如戏耍般无羞耻。因心故者：曾为外道，曾为游方者，如无挂碍人般受心控制。嗔恨诸王等，以善行爱之而生戒疑畏难。生计因缘即因生计而惧怕，不出家不还俗。心，乃感知我，谓：『出家后我守戒，非随你而行，惟随我而为。』此心表露所从属也。
Appicchatā sappurisehi vaṇṇitāti ‘‘paccayesu sabbaso appicchā nāma sādhū’’ti buddhādīhi pasaṭṭhā, tathā makkhappahānaṃ paresaṃ guṇe makkhanassa pahānaṃ vūpasamo sabbassa dukkhassa vūpasamo nibbāpanaṃ sappurisehi vaṇṇitaṃ. Itissu maṃ, citta, tadā niyuñjasi, ‘‘samma, tayā tesu guṇesu patiṭṭhātabba’’nti, citta, tvaṃ evaṃ tadā niyuñjasi. Idāni tvaṃ gacchasi pubbaciṇṇaṃ idāni maṃ tvaṃ pahāya attano purimāciṇṇaṃ mahicchatādiṃ paṭipajjasi, kiṃ nāmetanti adhippāyo.
与善人为伴则欲求甚少，佛等明了言说：「凡因缘中无所嗜欲即称清净。」如同涂抹他人脂膏得清凉、抛弃恶事得平息、消灭烦恼即为涅槃皆为善人的称誉。此时你因心而受制，然当凭善法立足于善德中。如今你将舍弃前世，舍弃我，自己进修先世心贪等恶行，这便是主导之意。
Yamatthaṃ sandhāya ‘‘gacchasi pubbaciṇṇa’’nti vuttaṃ. Taṃ dassetuṃ ‘‘taṇhā avijjā cā’’tiādi vuttaṃ. Tattha taṇhāti paccayesu taṇhā, avijjāti tattheva ādīnavapaṭicchādikā avijjā. Piyāpiyanti puttadārādīsu pemasaṅkhāto piyabhāvo ceva pantasenāsanesu adhikusaladhammesu anabhiratisaṅkhāto appiyabhāvo ca ubhayattha anurodhapaṭivirodho. Subhāni rūpānīti ajjhattaṃ bahiddhā ca subharūpāni. Sukhā vedanāti iṭṭhārammaṇe paṭicca uppajjanasukhavedanā. Manāpiyā kāmaguṇāti vuttāvasesā manoramā kāmakoṭṭhāsā. Vantāti nirūpato taṃnissitassa chandarāgassa vikkhambhanapahānena chaḍḍitatāya pariccattatāya ca vantā. Vante ahaṃ āvamituṃ na ussaheti evaṃ te chaḍḍite puna paccāvamituṃ ahaṃ na sakkomi, pariccattā eva hontīti vadati.
以何义理为依凭说有“你将要去，去到前世所去之地”的教导，为了显示此义，诠释了“贪爱、无明等诸法”之原理。其中特别指出欲望为所有缘起中之渴爱，且无明是缘起中对灾难等果报的遮蔽与无知。诸爱乐缘如子女等所起之爱，是喜悦、情爱等心的自生；爱则于六道中善利行中称为欢喜，不随其嗜爱而转为厌恶；亦可说二者互为爱念之反向。所谓美好形象，即内在之美好形象与外在之美好形象。所谓快乐感受，是依赖于称心境界而生起的乐受。所谓趣乐的欲乐性质，指的是被称作令人心喜悦的感官欲望领域。所说的放弃，是指放弃依赖欲望与嗜爱之行为的动摇与波动状态。所谓弃，是说“我不愿意前往”，意在说明，虽然放弃了这样的爱欲，之后仍不可能再回归其中，仅以波动之念而已，如此所说。
Sabbatthāti sabbesu bhavesu sabbāsu yonīsu sabbāsu gatīsu viññāṇaṭṭhitīsu ca. Vaco kataṃ mayāti, ambho citta, tava vacanaṃ mayā kataṃ. Karonto ca bahūsu jātīsu na mesi kopitoti anekāsu jātīsu pana mayā na kopito asi. Mayā neva paribhavito. Tathāpi ajjhattasambhavo attani sambhūto hutvāpi tava akataññutāya dukkhe cīraṃ saṃsaritaṃ tayā kateti tayā nibbattite anādimati saṃsāradukkhe sucirakālaṃ mayā saṃsaritaṃ paribbhamitaṃ.
“无处不有”者，谓于一切有情所有生世、所有胎、生处及以意识为主之存在皆无不在。言“言语由我作”者，有如水属心，汝之言语则为我之言语。纵历众多生世，未曾生诸忿怒，被我所忿怒者也不复有。且我未曾被他人轻蔑。虽然如此，内心诞生自身因缘，虽已证得自他相殊，汝之不感恩，使我在此苦中长久流转，由于尔等而苦，因尔而长久堕于轮回之苦，遭长时之苦累。
Idāni ‘‘dukkhe ciraṃ saṃsaritaṃ tayā kate’’ti saṅkhepato vuttamatthaṃ uppattibhedena gatibhedena ca vitthārato dassento ‘‘tvaññevā’’tiādimāha. Tattha rājadasīti rājā asi, dakāro padasandhikaro, vessā ca suddā ca bhavāma ekadā taveva vāhasāti yojanā . Devattanaṃ vāpīti devabhāvaṃ vāpi tvaṃyeva no amhākaṃ, citta, karosīti yojanā. Vāhasāti kāraṇabhāvena.
今且略述“在苦中长久流转，由尔所造”之理义，以显现因果之生成并分别明示其过程，谓：“唯汝此生”。其中“王宫”谓为国王；“道路交接处”谓道路交汇；“客店”谓旅舍。有时汝即观想为“天人之所居”，谓天人之意境或称天状，且彼云：“汝即为我辈心所造”，此中“为”有因缘所成之意。
Taveva hetūti taveva hetubhāvena. Tvaṃmūlakanti tvaṃnimittaṃ.
“唯汝因缘”，谓因汝之因缘而起。“汝之根本”，意指汝之动因或所依之缘。
Nanu dubbhissasi maṃ punappunanti punappunaṃ dubbhissasi nuna, yathā pubbe tvaṃ anantāsu jātīsu, citta, mittapaṭirūpako sapatto hutvā mayhaṃ punappunaṃ dubbhi, idāni tathā dubbhissasi maññe, pubbe viya cāretuṃ na dassāmīti adhippāyo. Muhuṃ muhuṃ cāraṇikaṃva dassayanti abhiṇhato caraṇārahaṃ viya mano dassento caraṇārahaṃ purisaṃ vañcetvā caragopakaṃ nipphādento viya punappunaṃ taṃ taṃ bhavaṃ dassento. Ummattakeneva mayā palobhasīti ummattakapurisena viya mayā saddhiṃ kīḷanto taṃ taṃ palobhanīyaṃ dassetvā palobhasi. Kiñcāpi te, citta, virādhitaṃ mayāti, ambho citta, kiṃ nāma te mayā viraddhaṃ, taṃ kathehīti adhippāyo.
“难道你不曾屡次苦恼我吗？想必你将如往昔无量生死中，我向你为伴作敌，今亦必复烦恼我”此是策励之言。常常显示为浪迹者，如同那个无路之浪迹者，心神不断示现如浪迹之相，欺骗他人，仿佛放牧者弃绝其牧牛童，屡次显现各种生死流转之态。愚痴者如我与你玩耍，假装示现诱惑，你就随其诱惑而陷入。然则，汝牵涉其中，汝心为何因我而增盛？此为策励所问。
Idaṃ pure cittanti idaṃ cittaṃ nāma ito pubbe rūpādīsu ārammaṇesu rajjanādinā, yena ākārena icchati, yattheva cassa kāmo uppajjati, tassa vasena yatthakāmaṃ yathā vicarantassa sukhaṃ hoti, tatheva ca caranto yathāsukhaṃ dīgharattaṃ cārikaṃ acari. Ajjāhaṃ pabhinnamadaṃ mattahatthiṃ hatthācariyasaṅkhāto cheko aṅkusaggaho aṅkusena viya yonisomanasikārena naṃ niggahessāmi, nassa vītikkamituṃ dassāmīti.
此谓先前之心，谓此心乃自先前从色及诸对象上生起的贪欲心，此贪欲由色等内所生之形态所触发，因欲而生，乘此因缘满足于所欲，如同漫行得其乐趣而得自在长久游行。今我当以饱醉骡象次第为喻，作以钩棒像用钩棒般的正当念处，实表现不可违背之心，予以呈显。
Satthā ca me lokamimaṃ adhiṭṭhahīti mama satthā sammāsambuddho imaṃ anavasesakhandhalokaṃ ñāṇena adhiṭṭhahi. Kinti? Hutvā abhāvaṭṭhena aniccato, kassacipi dhuvassa thāvarassa abhāvato addhuvato sukhasārādīnaṃ abhāvato asārato. Pakkhanda maṃ, citta, jinassa sāsaneti tasmā yāthāvato paṭipajjituṃ, citta, maṃ jinassa bhagavato sāsane pakkhandehi anuppavesehi. ‘‘Pakkhandima’’ntipi pāḷi, jinassa sāsane imaṃ lokaṃ ñāṇena pakkhanda, yāthāvato tārehi, pakkhandanto ca vipassanāñāṇamaggena yāpento suduttarato mahantato saṃsāramahoghato maṃ tārehi.
师者谓我：『世尊为正自觉者，凭智慧而调御此无间断的世间。何以故？因此世间终必有所灭无常，何物能永恒不变，何物长久，何物不虚无？心啊，应当舍弃，除灭一切执著，乃至烦恼苦乐诸法皆无常无我。故心应遵随师所嘱，断除分别，不生间断。所谓舍弃，乃依师教，以智慧断除此间无常世，实现真实救度。于正见之路，恒断恒修，以深入出世真实道，竞渡此大苦海，使我得度。此即智慧之断除，借观智之导引，从更高境界渡脱生死大苦，故应舍去。
Na te idaṃ, citta, yathā purāṇakanti, ambho citta, idaṃ attabhāvagehaṃ porāṇakaṃ viya tava na hotīti attho. Kasmā? Nāhaṃ alaṃ tuyha vase nivattitunti idānāhaṃ tava vase nivattituṃ na yutto. Yasmā mahesino bhagavato pabbajitomhi sāsane. Pabbajitakālato ca paṭṭhāya samaṇā nāma mādisāva na honti vināsadhārino, ekaṃsato samaṇāyeva hontīti attho.
心啊，此言非谓你为旧有者，亦非谓你如旧行尸，实意为：我今非归依汝，且非致足于汝。何故？我于世尊及大贤的出家教法已归敬依止。出家时众比库皆不残害众生，清净自住，不违正法，故唯于正法中依止护持，此理不可偏废。
Nagāti sineruhimavantādayo sabbe pabbatā. Samuddāti puratthimasamuddādayo sītasamuddādayo, na sabbe samuddā. Saritāti gaṅgādayo sabbā nadiyo ca. Vasundharāti pathavī. Disā catassoti puratthimādibhedā catasso disā. Vidisāti puratthimadakkhiṇādayo catasso anudisā. Adhoti heṭṭhā yāva udakasandhārakavāyukhandhā. Divāti devalokā. Divāggahaṇena cettha tattha gate sattasaṅkhāre vadati. Sabbe aniccā tibhavā upaddutāti sabbe kāmabhavādayo tayo bhavā aniccā ceva jātiādīhi rāgādīhi kilesehi upaddutā pīḷitā ca, na ettha kiñci khemaṭṭhānaṃ nāma atthi, tadabhāvato kuhiṃ gato, citta, sukhaṃ ramissasi, tasmā tato nissaraṇañcettha pariyesāhīti adhippāyo.
世间山曰「那迦」，有火山等诸众山。海曰东方海、寒海等，非诸海之总称。河曰恒河等所有诸河。地谓大地。界分四方，谓东方起始诸方，称四方。见谓东西南北四界。下谓地面至水及气聚之所。天谓天界。谓此处诸众生与彼处众生皆无常，三界众生因烦恼苦爱轮转生死，既苦且无安所。心啊，汝往何处求乐？故此，宜当兴起解脱念，求无碍安乐涅槃。
Dhitipparanti dhitiparāyaṇaṃ paramaṃ thirabhāve ṭhitaṃ mamaṃ, citta, kiṃ kāhisi, tato īsakampi maṃ cāletuṃ nāsakkhissasīti attho. Tenāha ‘‘na te alaṃ, citta, vasānuvattako’’ti. Idāni tamevatthaṃ pākaṭataraṃ katvā dassento ‘‘na jātu bhastaṃ ubhatomukhaṃ chupe , dhiratthu pūraṃ navasotasandani’’nti āha. Tattha bhastanti ruttiṃ. Ubhatomukhanti putoḷiyā ubhatomukhaṃ. Na jātu chupeti ekaṃseneva pādenāpi na chupeyya, tathā dhiratthu pūraṃ navasotasandaninti nānappakārassa asucino pūraṃ navahi sotehi vaṇamukhehi asucisandaniṃ savatiṃ. Tāya vaccakuṭiyā dhī atthu, tassā garahā hotu.
心乎！情念坚固坚定者，则我言『汝无能动摇』意也。故谓『非汝不从』。今更显明告汝曰：『永不二面昧藏，意坚固诸漏不住』。二面昧藏，谓两面相对藏之野蛮。永不昧藏，意谓一面立场不隐蔽。意坚固者，口有九孔，非同他物不洁诸孔，实具清净纯正之义。此句所指如上，理智创制适当含义，令人难受欲弃也。
Evaṃ aṭṭhavīsatiyā gāthāhi niggaṇhanavasena cittaṃ ovaditvā idāni vivekaṭṭhānācikkhaṇādinā sampahaṃsento ‘‘varāhaeṇeyyavigāḷhasevite’’tiādimāha. Tattha varāhaeṇeyyavigāḷhaseviteti varāhehi ceva eṇeyyehi ca ogāhetvā sevite. Pabbhārakuṭṭeti pabbhāraṭṭhāne ceva pabbatasikhare ca. Pakateva sundareti pakatiyā eva sundare atittimanohare. ‘‘Pakativasundhare’’ti vā pāṭho, pākatike bhūmipadeseti attho. Navambunā pāvusasittakānaneti pāvusavasena vuṭṭhena meghodakena upasittavasse sutheve vane. Tahiṃ guhāgehagato ramissasīti tasmiṃ pabbatakānane guhāsaṅkhātaṃ gehaṃ upagato bhāvanāratiyā abhiramissasi.
如是以二十八偈训诂引导心，后又讥讽曰：『猪狮蚁蜘蛛腹践之所』等语。其中猪狮蚁蜘蛛者，持而役使之。帕婆罗之顶峰，谓峰巅。帕刻者，谓圆轮。披卡提婆园，谓园林中美妙幽静之地。九水之雨之季节，一雨季中云雨盛时，乃林间湖谷内入修宿者将乐居住。心汝当至此峰丛幽林，入幽谷所隐之舍，以修习功德而欢喜。
Te taṃ ramessantīti te mayūrādayo vanasaññaṃ uppādentā taṃ ramessantīti attho.
彼当乐住，此意如是，指示彼乃孔雀等族群，正增长林中安居安乐之义。
Vuṭṭhamhi deveti meghe adhippavuṭṭhe. Caturaṅgule tiṇeti teneva gassodakapātena tattha tattha tiṇe surattavaṇṇakambalasadise caturaṅgule jāte. Saṃpupphite meghanibhamhi kānaneti pāvusameghasaṅkāse kānane sammadeva pupphite. Nagantareti pabbatantare. Viṭapisamo sayissanti tarusadiso apariggaho hutvā nipajjissaṃ. Taṃ me mudū hehiti tūlasannibhanti taṃ tiṇapaccattharaṇaṃ mudu sukhasamphassaṃ tūlasannibhaṃ tūlikasadisaṃ sayanaṃ me bhavissati.
“天出现在天空上，有主宰出现于云中。四肢着地的牲畜，就是牛，草因牛饮水时的汲饮而生长，处处有草。四肢着地的牲畜出生时，毛色如羊毛般柔软。云聚集时树林开花，雨云聚合之时，花木葱茏盛开。所谓城镇之间，是指山岭之间。树木相似于垫席般平伏，无所占有，如将安睡般俯卧在那里。我认为这柔软就像棉花似的，如此生长的草背靠着柔软，草后卧榻如棉，舒适柔和，卧处将是我的栖息所。”
Tathātu kassāmi yathāpi issaroti yathā koci issarapuriso attano vacanakaradāsādiṃ vase vatteti, ahampi, citta, taṃ tathā karissāmi, mayhaṃ vase vattemiyeva. Kathaṃ? Yaṃ labbhati tenapi hotu me alanti catūsu paccayesu yaṃ yādisaṃ vā tādisaṃ vā labbhati, tena ca mayhaṃ alaṃ pariyattaṃ hotu. Etena idaṃ dasseti – yasmā idhekacce sattā taṇhuppādahetu cittassa vase anuvattanti, ahaṃ pana taṇhuppādaṃ dūrato vajjento cittaṃ dāsaṃ viya karonto attano vase vattemīti. Na tāhaṃ kassāmi yathā atandito, biḷārabhastaṃva yathā sumadditanti citta taṇhuppādaparivajjanahetu, puna tanti cittaṃ āmasati, yathā aññopi koci sammappadhānayogena bhāvanāya atandito attano cittaṃ kammakkhamaṃ, kammayoggaṃ karoti, tathā ahampi, citta, taṃ kammakkhamaṃ, kammayoggaṃ mayhaṃ vase vattaṃ karissāmi . Yathā kiṃ? Biḷārabhastaṃva yathā sumadditaṃ, naiti nipātamattaṃ. Yathā suṭṭhu madditaṃ biḷārabhastaṃ kammakkhamaṃ, kammayoggaṃ sukhena pariharaṇīyañca hoti, tathāhaṃ taṃ karissāmi.
“既然世人视国王如主宰，看他处置国政、揭示命令等诸事，我亦当视心如国王，让心自主我身，依我意思而转。如何做到？无论获得何种依缘或任何种类的所得，都应由我掌控，以使我得自由、自在。因此这里表明，当某些众生因贪欲生起而随依心意的时候，我则远离贪欲之根，像主人一样使心不为奴役，不受束缚。我并非不努力戒除烦恼，亦如猫手轻柔梳理自己，心因欲望缠绕时应舍；又如他人以精进修习专注，令心能胜任其业，我亦当以精进令心适任我身。我将像猫手被梳理时柔软而非单薄般照料此事。若能如此，如梳理温柔的猫爪，业力顺利且安然护持心，我就能做到。”
Vīriyena taṃ mayha vasānayissanti, ambho citta, taṃ attano vīriyena bhāvanābalaṃ uppādetvā tena mayhaṃ vasaṃ ānayissaṃ. Gajaṃva mattaṃ kusalaṅkusaggahoti yathā kusalo cheko aṅkusaggaho hatthācariyo attano sikkhābalena mattahatthiṃ attano vasaṃ āneti, tathevāti attho.
“精神力量将使我获得支配，心啊，靠着自身力量培育修养的精进，将带给我自主权。如象虽不及大象，但技艺熟练的象师借助手中工具，凭手劲驾驭象，像如此，我亦当靠修行力量获得对心的控制。”
Tayā sudantena avaṭṭhitena hīti hīti nipātamattaṃ, citta, samathavipassanābhāvanāhi suṭṭhu dantena tato eva sammadeva vipassanāvīthiṃ paṭipannattā avaṭṭhitena tayā. Hayena yoggācariyova ujjunāti yathā sudantena sudantattā eva ujunā avaṅkagatinā assājānīyena yoggācariyo assadammasārathi akhemaṭṭhānato khemantabhūmiṃ paṭipajjituṃ sakkoti, evaṃ pahomi maggaṃ paṭipajjituṃ sivanti asivabhāvakarānaṃ kilesānaṃ abhāvena sivaṃ. Cittānurakkhīhīti attano cittaṃ anurakkhaṇasīlehi buddhādīhi sabbakālaṃ sevitaṃ ariyamaggaṃ ahaṃ paṭipajjituṃ adhigantuṃ pahomi sakkomīti.
“由精进所驯服、由善巧的驱使所制服，如此调伏的心，能够依循止观相应的修行道路稳步前行。如骑士驾驭战马，坚定且警觉地引导马匹往安全可靠之地，心亦然。我愿守护自身心念，始终接受佛陀诸圣者的教诲，精勤修习圣道，努力证得解脱。”
Ārammaṇetaṃ balasā nibandhisaṃ, nāgaṃva thambhamhi daḷhāyarajjuyāti yathā hatthācariyo mahāhatthiṃ āḷānathambhe daḷhāya thirāya rajjuyā nibandhati, evamahaṃ, citta, kammaṭṭhānārammaṇe bhāvanābalena nibandhissaṃ. Taṃ me suguttaṃ satiyā subhāvitanti taṃ tvaṃ, citta, mama satiyā suguttaṃ subhāvitañca hutvā. Anissitaṃ sabbabhavesu hehisīti ariyamaggabhāvanādibalena kāmabhavādīsu sabbesupi bhavesu taṇhādinissayehi anissitaṃ bhavissasi.
“力量牢固地约束，犹如大象用强韧之绳紧缚于柱，象师将象紧系使其不乱动。心啊，我将用禅修对象及修习力量坚固束缚心，使其驯顺安稳。因正念专注而善妙表现，我心正念清明稳固。由此持守圣道的力量，断除因欲界生起的一切轮回，为无依止而自由。”
Paññāya chetvā vipathānusārinanti uppathagāminaṃ āyatanasamudayaṃ yāthāvato disvā yena samudayena uppathagāmī, tassa kilesavissandanaṃ kilesavipphanditaṃ indriyasaṃvarūpanissayāya paṭisaṅkhānapaññāya chinditvā sotavicchedanavasena āvaraṇaṃ katvā. Yogena niggayhāti vipassanābhāvanāsaṅkhātena yogena sāmatthiyavidhamanena niggahetvā. Pathe nivesiyāti vipassanāvīthiyaṃ nivesetvā, patiṭṭhapetvā. Yadā pana vipassanā ussukkāpitā maggena ghaṭṭeti, tadā maggapaññāya ‘‘yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (mahāva. 16; saṃ. ni. 5.1081) nidassanena sabbaso āyatanasamudayassa vibhavaṃ sambhavañca asammohato disvā sadevake loke aggavādino sammāsambuddhassa dāyādo orasaputto hehisi bhavissasīti attho.
“智慧斩断误入歧途者那不正当的贪著，正见了知感官之所以受污染乃因烦恼之束缚，经由持戒、守护感官之慧除去烦恼，在断除烦恼的慧力推动下砍断烦恼的制约，建立了通达真理之正见之道。当观想观行大乘禅修的路径，至于禅修用力时，正确智慧显示‘一切集起法，皆能尽灭’，彰显无分别见，证得此理者乃世间至尊，正觉如来所亲近的弟子，要能够调伏自身欲望烦恼，以断除诸毒。”
Catubbipallāsavasaṃadhiṭṭhitanti anicce niccanti, asubhe subhanti, dukkhe sukhanti, anattani attāti imesaṃ catunnaṃ vipallāsānaṃ vasaṃ adhiṭṭhitaṃ anuvattantaṃ. Gāmaṇḍalaṃva parinesi, citta, manti, ambho citta, maṃ gāmadārakaṃ viya parikaḍḍhasi, ito cito parikaḍḍhasi. Nanu saṃyojanabandhanacchidanti saṃyojanasaṅkhātānaṃ dasannaṃ bandhanānaṃ chedakaṃ kāruṇikaṃ mahāmuniṃ sammāsambuddhaṃ saṃsevasi nanu, ‘‘tathārūpe mahānubhāve dūratova vajjesi, mādise pana tapassine yathāruci parinesī’’ti appasādalesena satthāraṃ pasaṃsati.
四种错误观念的执持即是：将无常分别为常，将不净分别为净，将苦分别为乐，将无我分别为有我，此乃四种错误观念的执着随顺。如同围绕乡村庄园，心怀执著如水环绕心田，好似围绕村中少年，从这边围绕到那边。岂非断除一切缠绵束缚的十大束缚之断者、慈悲伟大的圣者、正觉者，对此教义称赞道：『如实圣德者虽远离，惟愿随心所乐近行』？圣者以谦逊安慰之言称扬指导者。
Migo yathāti yathā migo rukkhagacchalatādīhi suṭṭhu cittavicitte anākule kānane seri sayaṃvasī ramati. Rammaṃ giriṃ pāvusaabbhamālininti evaṃ pāvusakāle samantato sumālinīhi thalajajalajamālāhi samannāgatattā abbhamāliniṃ janavivittatāya manoramatāya ca rammaṃ pabbataṃ labhitvā tattha nage ramissaṃ, asaṃsayaṃ ekaṃseneva tvaṃ, citta, parābhavissasi, saṃsārabyasanehi ṭhassasīti attho.
如同野鹿，心志安定，不生嫌恨，于树木等处安住，自然欢喜自在。于雨季四方布满地上水珠，因其生成而美丽，鹿因而得乐，乐于攀山，且于山中喜居。无疑如此单独一人，心意将必败坏，陷入轮回之苦，即为其意。
Ye tuyha chandena vasena vattinoti sabbe puthujjane cittasāmaññena gahetvā vadati. Tassattho – ye naranāriyo, ambho citta, tuyhaṃ chandena vasena ruciyā ṭhitā yaṃ gehanissitaṃ sukhaṃ anubhonti anubhavissanti, te aviddasū andhabālā, māravasānuvattino kilesamārādīnaṃ vase anuvattanasīlā, bhavābhinandī kāmādibhavameva abhinandanato, tava sāvakā anusiṭṭhikarā. Mayaṃ pana sammāsambuddhassa sāvakā, na tuyhaṃ vase anuvattāmāti.
众多世俗凡夫依习气、贪欲与执著游行其意念。对此，即说诸人男女，心中因你而喜乐，因你意念坚固，享受所依安乐者，实为愚痴无明之凡夫，随魔势力与五盖习气运行习染之徒，贪恋轮回三界，追逐欲乐之流，非如同你之弟子修习坚定。我们乃正觉者之弟子，不从你习气随行。
Evaṃ thero pubbe attano uppannaṃ yonisomanasikāraṃ cittassa niggaṇhanavasena pavattaṃ nānappakārato vibhajitvā samīpe ṭhitānaṃ bhikkhūnaṃ ovādadānavasena dhammaṃ kathesi. Yaṃ panettha antarantarā atthato na vibhattaṃ, taṃ heṭṭhā vuttanayattā uttānatthamevāti.
因此，长老先在以前，于自己起生的正当观察中，以护持心念结缘的力量，区别真相差别，以开导方法，近距比库们悦服。那在此间间断而未曾次第解说者，在下方述说之言，是正崇高义理。
Tālapuṭattheragāthāvaṇṇanā niṭṭhitā. · 答喇布德长老偈注释已毕。
Paññāsanipātavaṇṇanā niṭṭhitā. · 五十品注释已毕。