21. Mahānipāto · 21. 大集义注

419 段 · CSCD 巴利原典

21. Mahānipāto二十一大集

1. Vaṅgīsattheragāthāvaṇṇanā旺吉萨长老偈注释

Sattatinipāte nikkhantaṃ vata maṃ santantiādikā āyasmato vaṅgīsattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto, purimanayeneva vihāraṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭibhānavantānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā – ‘‘ahampi anāgate paṭibhānavantānaṃ aggo bhaveyya’’nti patthanaṃ katvā, satthārā byākato yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā vaṅgīsoti laddhanāmo tayo bede uggaṇhanto ācariyaṃ ārādhetvā, chavasīsamantaṃ nāma sikkhitvā chavasīsaṃ nakhena ākoṭetvā ‘‘ayaṃ satto asukayoniyaṃ nibbatto’’ti jānāti.

《六十篇颂》中所藏这首为长老阿逢吉萨所作的颂歌。其由来何在？传说当莲花出世佛时期，世尊住于鸿洼城中的富贵婆罗门家族。一日，有一比库独自在静室听闻佛法，目睹佛陀示现调御僧众之具大神通，遂发愿：“我将来也当成为调御僧众的第一。”佛陀晓谕他，告知他毕生行善，当于人天间转生，于佛出世时生于婆罗门之家，于舍卫城称为阿逢吉萨，他招聚三部弟子，恭请师长，学得名为死尸牙的妙法，曾以此牙轻轻击打便知其人前世因缘，断言该人“此为不善之生”。此为因缘来由的释义。

Brāhmaṇā ‘‘ayaṃ amhākaṃ jīvitamaggo’’ti ñatvā vaṅgīsaṃ gahetvā paṭicchannayāne nisīdāpetvā gāmanigamarājadhāniyo vicaranti. Vaṅgīsopi tivassamatthake matānampi sīsaṃ āharāpetvā nakhena ākoṭetvā ‘‘ayaṃ satto asukayoniyaṃ nibbatto’’ti vatvā mahājanassa kaṅkhacchedanatthaṃ te te jane āvāhetvā attano attano gatiṃ kathāpeti. Tena tasmiṃ mahājano abhippasīdati. So taṃ nissāya mahājanassa hatthato satampi sahassampi labhatīti. Brāhmaṇā vaṅgīsamādāya yathāruciṃ vicaritvā puna sāvatthiṃ agamaṃsu. Vaṅgīso satthu guṇe sutvā satthāraṃ upasaṅkamitukāmo ahosi. Brāhmaṇā ‘‘samaṇo gotamo māyāya taṃ āvaṭṭessatī’’ti paṭikkhipiṃsu. Vaṅgīso tesaṃ vacanaṃ anādiyitvā satthu santikaṃ gantvā madhurapaṭisanthāraṃ katvā ekamantaṃ nisīdi.

婆罗门们深知“此乃我家生命主宰”之事，迎接阿逢吉萨，秘密驾车运送他，徜徉于乡村、部族及都城诸处。阿逢吉萨沿途三年，甚至其弟子均被其以牙轻击头颅，断知“此人身生出不吉之缘”，告示以破除大众的疑虑，引来众人信服。依此声望，他能得到千余的侍从。婆罗门慕名而访，返回舍卫。阿逢吉萨闻知释尊德行，心渴望亲近师尊。婆罗门们则半信半疑，谓：“沙门果德玛会用魔法迷惑他。”然阿逢吉萨无视他们言语，前往尊者处，详细说明缘由后端坐一侧。

Taṃ satthā pucchi – ‘‘vaṅgīsa, kiñci sippaṃ jānāsī’’ti? ‘‘Āma, bho gotama, chavasīsamantaṃ nāma jānāmi. Tena tivassamatthake matānampi sīsaṃ nakhena ākoṭetvā nibbattaṭṭhānaṃ jānāmī’’ti. Satthā tassa ekaṃ niraye nibbattassa sīsaṃ dassesi, ekaṃ manussesu , ekaṃ devesu, ekaṃ parinibbutassa sīsaṃ dassesi. So paṭhamaṃ sīsaṃ ākoṭetvā, ‘‘bho gotama, ayaṃ satto niraye nibbatto’’ti āha. ‘‘Sādhu, vaṅgīsa, suṭṭhu tayā diṭṭhaṃ. Ayaṃ satto kuhiṃ nibbatto’’ti pucchi. ‘‘Manussaloke’’ti. ‘‘Ayaṃ kuhi’’nti? ‘‘Devaloke’’ti tiṇṇannampi nibbattaṭṭhānaṃ kathesi. Parinibbutassa pana sīsaṃ nakhena ākoṭento neva antaṃ na koṭiṃ passi. Atha naṃ satthā ‘‘na sakkosi vaṅgīsā’’ti pucchi. ‘‘Upaparikkhāmi tāvā’’ti punappunaṃ parivattetvā ākoṭentopi bāhirakamantena khīṇāsavassa gatiṃ kathaṃ jānissati, athassa matthakato sedo mucci. So lajjitvā tuṇhībhūto aṭṭhāsi. Atha naṃ satthā – ‘‘kilamasi, vaṅgīsā’’ti āha. ‘‘Āma, bho gotama, imassa uppannaṭṭhānaṃ jānituṃ na sakkomi, sace tumhe jānātha, kathethā’’ti. ‘‘Vaṅgīsa, ahaṃ etampi jānāmi, ito uttaritarampi jānāmī’’ti vatvā –

佛陀问其：“阿逢吉萨，你晓得什么手艺？”答曰：“确实，尊者果德玛，我知‘死尸牙’之法，曾以之轻击三年后弟子之头颅，知其前世所生之处。”于是佛以四人示其前世头影，一为地狱生者，一为人，一为天，一为涅槃者。阿逢吉萨说：“尊者果德玛，此乃地狱生者。”佛答：“很好，阿逢吉萨，是汝得见之实。”问：“此人现生何处？”答：“在人间。”复问何地？答：“在天界。”接着分别讲述三生之所。至涅槃者，其头以牙轻敲时，既看不见端也未能割断。佛又问：“汝能知否，阿逢吉萨？”答曰：“我试观之。”虽屡次敲击，因缘未明，因心散乱放弃。于是羞愧默立。佛告：“阿逢吉萨，汝犯错矣。”答曰：“尊者果德玛，我因无法识知此生之处，若汝等晓知，还请明示。”佛言：“阿逢吉萨，我亦晓之，且晓于更远处。”

‘‘Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

佛言：“众生悉皆知死去之理，及其再生之所出此皆悉知；

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

唯有佛，善逝者，吾告婆罗门，此者为真正通达者；

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

不知去处之人，天人及鬼神悉皆无知。”

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 419-420; su. ni. 648-649) –

我说：『已断除污染的阿拉汉，正是他。婆罗门啊』。

Imā dve gāthā abhāsi. Vaṅgīso ‘‘tena hi, bho gotama, taṃ vijjaṃ me dethā’’ti apacitiṃ dassetvā satthu santike nisīdi. Satthā ‘‘amhehi samānaliṅgassa demā’’ti āha. Vaṅgīso ‘‘yaṃkiñci katvā mayā imaṃ mantaṃ gahetuṃ vaṭṭatī’’ti brāhmaṇe āha – ‘‘tumhe mayi pabbajante mā cintayittha, ahaṃ mantaṃ uggaṇhitvā sakalajambudīpe jeṭṭhako bhavissāmi, tumhākampi tena bhaddakameva bhavissatī’’ti mantatthāya satthusantikaṃ upasaṅkamitvā pabbajjaṃ yāci. Tadā ca thero nigrodhakappo bhagavato santike ṭhito hoti, taṃ bhagavā āṇāpesi – ‘‘nigrodhakappa, imaṃ pabbājehī’’ti. So satthu āṇāya taṃ pabbājesi. Athassa satthā ‘‘mantaparivāraṃ tāva uggaṇhāhī’’ti dvattiṃsākārakammaṭṭhānaṃ vipassanākammaṭṭhānañca ācikkhi. So dvattiṃsākāraṃ sajjhāyantova vipassanaṃ paṭṭhapesi. Brāhmaṇā vaṅgīsaṃ upasaṅkamitvā ‘‘kiṃ, bho vaṅgīsa, samaṇasma gotamassa santike sippaṃ sikkhita’’nti pucchiṃsu. ‘‘Kiṃ sippasikkhanena, gacchatha tumhe, na mayhaṃ tumhehi kattabbakicca’’nti. Brāhmaṇā ‘‘tvampi dāni samaṇassa gotamassa vasaṃ āpanno, māyāya āvaṭṭito, kiṃ mayaṃ tava santike karissāmā’’ti āgatamaggeneva pakkamiṃsu. Vaṅgīsatthero vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.55.96-142) –

这两句偈颂说了。婆罗门末吉悉陀云：『果德玛啊，你当时曾给我传授那智慧』，说毕表示敬意，便在世尊座前坐下。世尊说：『同我们有相同归依的人，我将引导他。』末吉悉陀回答婆罗门说：『不论我做了什么，这个意愿都应当承接。你们若出家修行，不必忧虑。我既承接这心愿，将成为整个印度大陆最资深者。你们中也同样会成就最吉祥的。』说完即带着这个意愿，前往世尊座前请求出家。那时长老烏闍達迦波立于世尊座边，佛即给予准许说：『烏闍達迦波，你应当为他出家。』长老代佛引导他出家。继而世尊嘱咐说：『务必引导他修习二十二支法门，及观慧法门。』那长老了然于心，便开始教他二十二支法门，并启发他修习观法。婆罗门众前来问末吉悉陀说：『末吉悉陀啊，你从如来座前学得了什么技能？』他说：『没有学得什么职责，何必去学。』婆罗门众说：『你如今已归于如来圣僧，不应被魔障缠绕，我们当向你请教当如何助益于你。』说完即如约离去。末吉悉陀长老增长了观慧，显现出阿拉汉果位。经传载于《阿帕陀·长老传》第二卷第55至142偈颂。

‘‘Padumuttaro nāma jino, sabbadhammesu cakkhumā;

「名为波陀目大罗的圣者，觉知一切法的眼目；

Ito satasahassamhi, kappe uppajji nāyako.

此世经逾十万个劫，乃生此教派的导师。

‘‘Yathāpi sāgare ūmi, gagane viya tārakā;

犹如大海翻涌，星辰闪现于苍穹；

Evaṃ pāvacanaṃ tassa, arahantehi cittitaṃ.

如是之教诲，已铭刻于阿拉汉们的心中。」

‘‘Sadevāsuranāgehi, manujehi purakkhato;

诸天、阿修罗、龙众及人类，无不尊敬仰望，前此皆奉敬于他。

Samaṇabrāhmaṇākiṇṇe, janamajjhe jinuttamo.

比库与婆罗门遍布大众中，至高无上的胜者如来显现。

‘‘Pabhāhi anurañjanto, loke lokantagū jino;

光明普照，令人心神欢悦，是入世间边际的胜利者；

Vacanena vibodhento, veneyyapadumāni so.

以语句开示，使迷惑者如莲花般开敷。

‘‘Vesārajjehi sampanno, catūhi purisuttamo;

具庄严衣饰，是四众之中最胜的圣者；

Pahīnabhayasārajjo, khemappatto visārado.

舍弃无畏的衣裳，得成安稳、圆熟之境界。

‘‘Āsabhaṃ pavaraṃ ṭhānaṃ, buddhabhūmiñca kevalaṃ;

『阿萨婆』者，最胜之地，亦为佛地无二处所也；

Paṭijānāti lokaggo, natthi sañcodako kvaci.

时世之主皆知此地，然无何处有能启发之者。

‘‘Sīhanādamasambhītaṃ, nadato tassa tādino;

『狮子吼』已发出声响，彼日之声传遍四方；

Devā naro vā brahmā vā, paṭivattā na vijjati.

无论天人、凡人或梵天，皆无违逆反转者。

‘‘Desento pavaraṃ dhammaṃ, santārento sadevakaṃ;

宣说最胜法者，亦驱除同伴间烦扰者；

Dhammacakkaṃ pavatteti, parisāsu visārado.

转动法轮者，于僧团中为精通者也。

‘‘Paṭibhānavataṃ aggaṃ, sāvakaṃ sādhusammataṃ;

『具足灵巧此人』者，此为比库，公认为善士。

Guṇaṃ bahuṃ pakittetvā, etadagge ṭhapesi taṃ.

宣扬种种美德，将此至尊置立于彼处。

‘‘Tadāhaṃ haṃsavatiyaṃ, brāhmaṇo sādhusammato;

于是我作鹤者，婆罗门公认之为善士；

Sabbavedavidū jāto, vāgīso vādisūdano.

生而通晓一切吠陀，善辩能说多言者。

‘‘Upecca taṃ mahāvīraṃ, sutvāhaṃ dhammadesanaṃ;

弃舍彼大勇士，闻听法说之后，

Pītivaraṃ paṭilabhiṃ, sāvakassa guṇe rato.

获得喜悦满盈，喜乐于比库的功德。

‘‘Nimantetvāva sugataṃ, sasaṅghaṃ lokanandanaṃ;

「召请已然，归敬彼善逝，及其僧团，世间之欢喜。」

Sattāhaṃ bhojayitvāhaṃ, dussehacchādayiṃ tadā.

「曾供养众生长达七天，彼时亦遮覆遮蔽（众生）。」

‘‘Nipacca sirasā pāde, katokāso katañjalī;

「头足贴地，手脚作合掌，」

Ekamantaṃ ṭhito haṭṭho, santhaviṃ jinamuttamaṃ.

「立于一侧，座于莲台，为胜解脱之尊。」

‘‘Namo te vādimaddana, namo te isisattama;

「礼敬你，语言精进者；礼敬你，智慧第一者；」

Namo te sabbalokagga, namo te abhayaṃ kara.

「礼敬你，诸世之上者；礼敬你，护护无畏者。」

‘‘Namo te māramathana, namo te diṭṭhisūdana;

敬礼于汝，魔难破除者；敬礼于汝，见解清净者；

Namo te santisukhada, namo te saraṇaṃ kara.

敬礼于汝，带来安乐者；敬礼于汝，护持归依者。

‘‘Anāthānaṃ bhavaṃ nātho, bhītānaṃ abhayappado;

弱者的庇护者，恐怖者的无畏之所；

Vissāmabhūmi santānaṃ, saraṇaṃ saraṇesinaṃ.

一切安乐的根基，最胜归依之处。

‘‘Evamādīhi sambuddhaṃ, santhavitvā mahāguṇaṃ;

如是敬礼正遍知者，具足大德；

Avocaṃ vādisūdassa, gatiṃ pappomi bhikkhuno.

愿闻永断恶说，得向善者之归依，我比库当如是行。

‘‘Tadā avoca bhagavā, anantapaṭibhānavā;

尔时世尊说，此人具有无尽的品行显现，

Yo so buddhaṃ abhojesi, sattāhaṃ sahasāvakaṃ.

他礼敬如来，如此者往昔曾是一万众弟子。

‘‘Guṇañca me pakittesi, pasanno sehi pāṇibhi;

他宣扬我之功德，手持欢喜之信物，

Eso patthayate ṭhānaṃ, vādisūdassa bhikkhuno.

此人依此而获得立足之处，辩论辩士之比库。

‘‘Anāgatamhi addhāne, lacchase taṃ manorathaṃ;

在未来的生命中，他必得所愿，

Devamānusasampattiṃ, anubhotvā anappakaṃ.

享受天人及人世间之福德，无有缺乏。

‘‘Satasahassito kappe, okkākakulasambhavo;

七万劫之中，产生一长寿家族；

Gotamo nāma gottena, satthā loke bhavissati.

世尊名为果德玛，必为世间导师。

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

其法的继承者，即该法的象征者；

Vaṅgīso nāma nāmena, hessati satthu sāvako.

名为婆罗门·韦吉萨，将为世尊的弟子。

‘‘Taṃ sutvā mudito hutvā, yāvajīvaṃ tadā jinaṃ;

闻此悦然欢喜，终生不弃那征服者；

Paccayehi upaṭṭhāsiṃ, mettacitto tathāgataṃ.

依缘护持如来，怀慈心对待如来。

‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;

以此善业、善意愿心为依，

Jahitvā mānusaṃ dehaṃ, tusitaṃ agamāsahaṃ.

舍弃了人身之后，至于忉利天果位。

‘‘Pacchime ca bhave dāni, jāto vippakule ahaṃ;

今在后世中，我生于贫瘠之地；

Paccājāto yadā āsiṃ, jātiyā sattavassiko.

当我再生时，已成七岁之童。

‘‘Sabbavedavidū jāto, vādasatthavisārado;

我生时通达诸欲，善于辩论解说，

Vādissaro cittakathī, paravādappamaddano.

擅长言语与心思，柔和于他人辩论。

‘‘Vaṅge jātoti vaṅgīso, vacane issaroti vā;

「瓦耶部族的后裔称为瓦耶人，言语上被尊为至尊；

Vaṅgīso iti me nāmaṃ, abhavī lokasammataṃ.

瓦耶人这个名称，是我所持有，且被世人所公认。」

‘‘Yadāhaṃ viññutaṃ patto, ṭhito paṭhamayobbane;

「当我获得觉悟后，安住在初禅之林；

Tadā rājagahe ramme, sāriputtamahaddasaṃ.

当时我在王舍城娑罗树下，与沙利耶长老同处。

‘‘Piṇḍāya vicarantaṃ taṃ, pattapāṇiṃ susaṃvutaṃ;

他行走乞食时，右手持缽，庄重自持；

Alolakkhiṃ mitabhāṇiṃ, yugamattaṃ nidakkhitaṃ.

其容貌端正，语调温和，身心俱至适中。」

‘‘Taṃ disvā vimhito hutvā, avocaṃ mamanucchavaṃ;

见彼后心生惊惧，乃言吾心之所念：

Kaṇikāraṃva nicitaṃ, cittaṃ gāthāpadaṃ ahaṃ.

如同珍珠微尘，吾心得此如诗句。

‘‘Ācikkhi so me satthāraṃ, sambuddhaṃ lokanāyakaṃ;

师者如来觉者，世尊导师，启示于我；

Tadā so paṇḍito vīro, uttariṃ samavoca me.

时彼明达勇士，向我言更进一语。

‘‘Virāgasaṃhitaṃ vākyaṃ, katvā duddasamuttamaṃ;

语含离欲清净，所作尤难逾越；

Vicittapaṭibhānehi, tosito tena tādinā.

以智巧辩光明，彼语令我心自喜。

‘‘Nipacca sirasā pāde, pabbājehīti maṃ bravi;

“我顶礼双足，汝当出家”，彼语于我如是。

Tato maṃ sa mahāpañño, buddhaseṭṭhamupānayi.

然彼大智慧者，将我引至佛陀最胜正法。

‘‘Nipacca sirasā pāde, nisīdiṃ satthu santike;

我顶礼双足，于佛所前坐，

Mamāha vadataṃ seṭṭho, kacci vaṅgīsa jānāsi.

我问尊者曰：“尊者，汝知伽略国王耶？”

‘‘Kiñci sippanti tassāhaṃ, jānāmīti ca abraviṃ;

“彼者我所识能之，亦如是言：

Matasīsaṃ vanacchuddhaṃ, api bārasavassikaṃ;

母首断于林中，年仅十二岁。”

Tava vijjāvisesena, sace sakkosi vācaya.

以你的特殊智慧来说，假如你是天帝，就请开口说话。

‘‘Āmoti me paṭiññāte, tīṇi sīsāni dassayi;

『请允许我说，显现三顶头颅；

Nirayanaradevesu, upapanne avācayiṃ.

在地狱、饿鬼、畜生中现身口形；

‘‘Tadā khīṇāsavasseva, sīsaṃ dassesi nāyako;

那时如同已断烦恼者，领袖现出了头颅；

Tatohaṃ vihatārabbho, pabbajjaṃ samayācisaṃ.

然后我便发起决意，向出家之路请愿；

‘‘Pabbajitvāna sugataṃ, santhavāmi tahiṃ tahiṃ;

出家后，我便在彼处安住，彼此相继禅定。

Tato maṃ kabbavittosi, ujjhāyantiha bhikkhavo.

于是你称我为诗人，因为比库们在此对我发出责备。

‘‘Tato vīmaṃsanatthaṃ me, āha buddho vināyako;

于是世尊为叫我深思、反省，说道：

Takkikā panimā gāthā, ṭhānaso paṭibhanti taṃ.

那些睿智的诗人们有诗句，正好应和这义理。

‘‘Na kabbavittohaṃ vīra, ṭhānaso paṭibhanti maṃ;

我并非诗人啊，勇士们，那义理正好应和我。

Tena hi dāni vaṅgīsa, ṭhānaso santhavāhi maṃ.

因此现在诸勇士，请你们以此义理调伏我。

‘‘Tadāhaṃ santhaviṃ vīraṃ, gāthāhi isisattamaṃ;

那时我以诗句调伏勇士们，以这诗章作为调伏之法。

Ṭhānaso me tadā tuṭṭho, jino agge ṭhapesi maṃ.

彼时我于此地欢喜满足，圣者、胜者在上坚定了我。

‘‘Paṭibhānena cittena, aññesamatimaññahaṃ;

我以迅速之心，远超他人，未曾更替他心；

Pesale tena saṃviggo, arahattamapāpuṇiṃ.

由此殊胜紧迫，我得到了阿拉汉果。

‘‘Paṭibhānavataṃ aggo, añño koci na vijjati;

居於迅速第一，无他可比；

Yathāyaṃ bhikkhu vaṅgīso, evaṃ dhāretha bhikkhavo.

如同此比库，族众所尊，诸比库当效法之。

‘‘Satasahasse kataṃ kammaṃ, phalaṃ dassesi me idha;

无数百千所造业，在此显现其果报，示现于我。

Sumutto saravegova, kilese jhāpayiṃ mama.

我已净除烦恼如同断绝急流，厌弃一切染污。

‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;

诸烦恼已被我摧毁，生命诸根皆已铲除；

Nāgova bandhanaṃ chetvā, viharāmi anāsavo.

如同猛蛇断其束缚，我无垢尘地安住自在。

‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;

实在殊胜，我得如是欢迎，近于佛陀至尊——世尊；

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

三种明彻智慧已成就，证得佛陀所教法义；

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

四种智慧辨别圆满，第八解脱自在亦已得。

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.

‘六神通得以真实显现，是佛陀教法的体现。’

Arahā pana hutvā thero satthu santikaṃ gacchanto cakkhupathato paṭṭhāya candena, sūriyena, ākāsena, mahāsamuddena, sinerunā pabbatarājena, sīhena migaraññā, hatthināgenāti tena tena saddhiṃ upamento anekehi padasatehi satthāraṃ vaṇṇentova upagacchati. Tena taṃ satthā saṅghamajjhe nisinno paṭibhānavantānaṃ aggaṭṭhāne ṭhapesi. Atha therena arahattappattito pubbe ca pacchā ca taṃ taṃ cittaṃ āgamma bhāsitā. Theraṃ uddissa ānandattherādīhi bhāsitā ca –

阿拉汉已得定果的长老，往师尊所处之所，察视眼前的月亮、太阳、天空、广大海洋、绚丽山峦、狮子、鹿群、象群等诸种景象，与诸多众生共行同行，称赞佛陀而前往。于是此位师尊在僧团中央，为那些具足聪明才智者设立首座之位。接着，长老为先前以及后来的各个具足阿拉汉果位者，逐一探问其心意而开示。其他长老如阿难等亦来谈论这事。

§1218

1218.

‘‘Nikkhantaṃ vata maṃ santaṃ, agārasmānagāriyaṃ;

‘我确实已离开了安稳宁静之地，从房舍中出离。’

Vitakkā upadhāvanti, pagabbhā kaṇhato ime.

‘诸种念头纷至沓来，有如闇夜黑云密布。’

§1219

1219.

‘‘Uggaputtā mahissāsā, sikkhitā daḷhadhammino;

『猛子马犍陀罗』者，指天资勇猛坚定，坚固精进之人。

Samantā parikireyyuṃ, sahassaṃ apalāyinaṃ.

其能周遍环行，不迷乱众多行者之中。

§1220

1220.

编号一千二百二十。

‘‘Sacepi ettakā bhiyyo, āgamissanti itthiyo;

若是此等女子日益增多而来时，

Neva maṃ byādhayissanti, dhamme samhi patiṭṭhito.

因已在法中坚立，故不会为害我。

§1221

1221.

编号一千二百二十一。

‘‘Sakkhī hi me sutaṃ etaṃ, buddhassādiccabandhuno;

『见证者』者，我曾听闻此事，所说者乃佛陀及其真理的圣友；

Nibbānagamanaṃ maggaṃ, tattha me nirato mano.

涅槃之入道，吾心专注于此。

§1222

1222.

十二二二。

‘‘Evañce maṃ viharantaṃ, pāpima upagacchasi;

『恶人』者，如此我安住时，汝来临近；

Tathā maccu karissāmi, na me maggampi dakkhasi.

我必令汝死亡，汝却未见此道可行；

§1223

1223.

十二二三。

‘‘Aratiñca ratiñca pahāya, sabbaso gehasitañca vitakkaṃ;

『舍弃不乐与乐，完全断除家欲等念』者，

Vanathaṃ na kareyya kuhiñci, nibbanatho avanatho sa bhikkhu.

『比库不应于任何处作野外住处，涅槃者非涅槃者是也』。

§1224

1224.

‘‘Yamidha pathaviñca vehāsaṃ, rūpagataṃ jagatogadhaṃ kiñci;

『若大地及风，大地所依之色，世间所执一切事物，』

Parijīyati sabbamaniccaṃ, evaṃ samecca caranti mutattā.

『悉皆为无常所困，唯有如是觉悟者从彼而来安住。』

§1225

1225.

‘‘Upadhīsu janā gadhitāse, diṭṭhasute paṭighe ca mute ca;

『执著于执着者，人们被见闻所缠绕，忍受冲突与放逸。』

Ettha vinodaya chandamanejo, yo hettha na limpati muni tamāhu.

『在此，若能喜悦愿求，而不执着于此者，谓之圣贤。』

§1226

1226.

『一二二六。』

‘‘Atha saṭṭhisitā savitakkā, puthujjanatāya adhammā niviṭṭhā;

『若入六十遍，思虑清净，远离凡夫之不善；』

Na ca vaggagatassa kuhiñci, no pana duṭṭhullagāhī sa bhikkhu.

『虽非本教派者，亦非牵引恶行之比库。』

§1227

1227.

『一二二七。』

‘‘Dabbo cirarattasamāhito, akuhako nipako apihālu;

答巴常怀专注且常住正念，熟练圆满，不惧不乱；

Santaṃ padaṃ ajjhagamā muni, paṭicca parinibbuto kaṅkhati kālaṃ.

那到达宁静境地的圣人，依止彼处，已尽涅槃，故无所疑惑时间之流转；

§1228

1228.

‘‘Mānaṃ pajahassu gotama, mānapathañca jahassu asesaṃ;

果德玛，应当舍弃傲慢，彻底放下傲慢之路；

Mānapathamhi sa mucchito, vippaṭisārīhuvā cirarattaṃ.

在傲慢之路中获解脱者，长久远离一切违逆之念；

§1229

1229.

‘‘Makkhena makkhitā pajā, mānahatā nirayaṃ papatanti;

『被无明所迷惑的人们，因自尊心被打击而堕入地狱，』

Socanti janā cirarattaṃ, mānahatā nirayaṃ upapannā.

『众生长期所以悲伤，因自尊心被打击而降生于地狱。』

§1230

1230.

一二三零。

‘‘Na hi socati bhikkhu kadāci, maggajino sammā paṭipanno;

『比库若修行正道，断除烦恼，永不生起悲伤；』

Kittiñca sukhañcānubhoti, dhammadasoti tamāhu tathattaṃ.

『他的声誉和安乐皆得具足，法音真实不虚，故称彼者。』

§1231

1231.

一二三一。

‘‘Tasmā akhilo idha padhānavā, nīvaraṇāni pahāya visuddho;

因此，修习者在此，必须完全放弃一切根本障碍，断除烦恼，达致清净；

Mānañca pahāya asesaṃ, vijjāyantakaro samitāvī.

并且彻底舍弃我慢，成为智慧成熟而温和的行者。

§1232

1232.

一二三二。

‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati;

我心因欲爱而燃烧，内心被炽烈的烦恼所焚烧；

Sādhu nibbāpanaṃ brūhi, anukampāya gotama.

世尊啊，唯愿您慈悲，开示善巧的息灭法门。

§1233

1233.

一二三三。

‘‘Saññāya vipariyesā, cittaṃ te pariḍayhati;

「以分别念错乱，心便围绕受困；

Nimittaṃ parivajjehi, subhaṃ rāgūpasaṃhitaṃ.

当舍弃相待，以和悦的爱欲集结。」

§1234

1234.

一二三四。

‘‘Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ;

「当以不善相修习心，专注而安住；

Sati kāyagatā tyatthu, nibbidābahulo bhava.

念身境处断弃，生多厌离心。」

§1235

1235.

一二三五。

‘‘Animittañca bhāvehi, mānānusayamujjaha;

『应当培养无相定，断除我执之缠。』

Tato mānābhisamayā, upasanto carissasi.

『于是内心清净，安住修行不退转。』

§1236

1236.

一二三六。

‘‘Tameva vācaṃ bhāseyya, yāyattānaṃ na tāpaye;

『应当说此言辞，不使苦恼己身；』

Pare ca na vihiṃseyya, sā ve vācā subhāsitā.

『也不伤害他人，斯谓妙善之语。』

§1237

1237.

一二三七。

‘‘Piyavācameva bhāseyya, yā vācā paṭinanditā;

『唯当言亲爱之语』者，是言语中彼言语被摈弃者。

Yaṃ anādāya pāpāni, paresaṃ bhāsate piyaṃ.

『所言者』者，虽不被采纳，所言他者仍言亲爱者。

§1238

1238.

一二三八。

‘‘Saccaṃ ve amatā vācā, esa dhammo sanantano;

『真实无死之语』者，此为常住之法；

Sacce atthe ca dhamme ca, āhu santo patiṭṭhitā.

真理于内容及于法中，称为圣者所安立者。

§1239

1239.

一二三九。

‘‘Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

「如来所说之语，为涅槃之安全所具，

Dukkhassantakiriyāya, sā ve vācānamuttamā.

断除苦恶之行，实为至上之言。」

§1240

1240.

一二四零。

‘‘Gambhīrapañño medhāvī, maggāmaggassa kovido;

「深沉智慧通达，善知正道邪道，

Sāriputto mahāpañño, dhammaṃ deseti bhikkhunaṃ.

沙利子大智慧者，为比库宣说法义。」

§1241

1241.

一二四一。

‘‘Saṃkhittenapi deseti, vitthārenapi bhāsati;

「即使简略地说，也要详细地阐述，

Sālikāyiva nigghoso, paṭibhānaṃ udiyyati.

正如喜鹊的鸣叫一般，突然间响起。

§1242

1242.

一二四二。

‘‘Tassa taṃ desayantassa, suṇanti madhuraṃ giraṃ;

闻说者聆听其柔美的言辞；

Sarena rajanīyena, savanīyena vaggunā;

以其优雅悦耳，有文采的声音；

Udaggacittā muditā, sotaṃ odhenti bhikkhavo.

心志高昂欢喜，比库们欢欣鼓舞地聆听。」

§1243

1243.

一二四三。

‘‘Ajja pannarase visuddhiyā, bhikkhū pañcasatā samāgatā;

如今，净戒具足，五百比库集合于此；

Saṃyojanabandhanacchidā, anīghā khīṇapunabbhavā isī.

断除结缚烦恼，远离痛苦，灭尽再生之果，成为游行者。

§1244

1244.

一二四四。

‘‘Cakkavattī yathā rājā, amaccaparivārito;

如同世王之王，亲族环绕左右；

Samantā anupariyeti, sāgarantaṃ mahiṃ imaṃ.

环绕四方，统御这大地至海岸。

§1245

1245.

一二四五。

‘‘Evaṃ vijitasaṅgāmaṃ, satthavāhaṃ anuttaraṃ;

『如是征服烦恼之战已胜，师表显现最胜无上；

Sāvakā payirupāsanti, tevijjā maccuhāyino.

弟子恭敬侍奉，三明无畏于死敌。』

§1246

1246.

一二四六。

‘‘Sabbe bhagavato puttā, palāpettha na vijjati;

『诸佛世尊诸子，离散纷争绝不生；

Taṇhāsallassa hantāraṃ, vande ādiccabandhunaṃ.

渴爱毒病之杀手，敬礼之始原束缚。』

§1247

1247.

一二四七。

‘‘Parosahassaṃ bhikkhūnaṃ, sugataṃ payirupāsati;

「他以一千名比库礼敬那位善逝者，

Desentaṃ virajaṃ dhammaṃ, nibbānaṃ akutobhayaṃ.

礼敬被正觉者宣说、清净无垢的法，即涅槃，不生恐怖者。」

§1248

1248.

一二四八。

‘‘Suṇanti dhammaṃ vimalaṃ, sammāsambuddhadesitaṃ;

「他们听闻由正自觉者所说的清净法，

Sobhati vata sambuddho, bhikkhusaṅghapurakkhato.

那由比库团体首领菩提萨埵发光的觉者，实在光明熠熠。」

§1249

1249.

一二四九。

‘‘Nāganāmosi bhagavā, isīnaṃ isisattamo;

世尊如大树荫庇，非凡中的至尊者；

Mahāmeghova hutvāna, sāvake abhivassasi.

变化如大云聚集，令弟子肃然恭敬。

§1250

1250.

一二五〇。

‘‘Divā vihārā nikkhamma, satthudassanakamyatā;

白昼出游舍卫城，希求见师训导；

Sāvako te mahāvīra, pāde vandati vaṅgiso.

尔时威猛弟子，恭敬顶礼世尊足。

§1251

1251.

一二五一。

‘‘Ummaggapathaṃ mārassa, abhibhuyya carati pabhijja khīlāni;

『魔王沿着上升之路，乘势而行，追随并占据那些执着的杂染。』

Taṃ passatha bandhapamuñca karaṃ, asitaṃva bhāgaso pavibhajja.

『当见此状，如释重负而放手，就像分割沾染的肢体一样。』

§1252

1252.

一二五二。

‘‘Oghassa hi nitaraṇatthaṃ, anekavihitaṃ maggaṃ akkhāsi;

『为了渡过洪流之苦，他宣说了一条广泛铺设的道路；』

Tasmiñca amate akkhāte, dhammadasā ṭhitā asaṃhīrā.

『在这不生不灭之道上，教法坚固安住，理证不散乱。』

§1253

1253.

一二五三。

‘‘Pajjotakaro ativijjha, sabbaṭhitīnaṃ atikkamamaddasa;

“发光者远超越世间广大的迷惑，超过一切凡夫的习气；

Ñatvā ca sacchikatvā ca, aggaṃ so desayi dasaddhānaṃ.

知晓且真切把握，宣说十大信解的至高教法。

§1254

1254.

一二五四。

‘‘Evaṃ sudesite dhamme, ko pamādo vijānataṃ dhammaṃ;

“如此殊胜宣说的法，谁能对已觉悟的法生懈怠？

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe.

故此，对那世尊的教法，当恒常持正勤谨，恭敬礼拜并随念修习。”

§1255

1255.

一二五五。

‘‘Buddhānubuddho yo thero, koṇḍañño tibbanikkamo;

长老怀有佛知之心者，是拘钵罗那第三次出家之人；

Lābhī sukhavihārānaṃ, vivekānaṃ abhiṇhaso.

他是安乐行住的得者，独处寂静功德的精进者。

§1256

1256.

一二五六。

‘‘Yaṃ sāvakena pattabbaṃ, satthu sāsanakārinā;

弟子应当修学者，乃是世尊教法的造作；

Sabbassa taṃ anuppattaṃ, appamattassa sikkhato.

凡此一切修学，皆因精勤用功，未曾懈怠。

§1257

1257.

一二五七。

‘‘Mahānubhāvo tevijjo, cetopariyakovido;

「大德广大，通达三明，心法通达无碍；

Koṇḍañño buddhadāyādo, pāde vandati satthuno.

凭佛恩典，孔达诺礼敬导师之足。

§1258

1258.

一二五八。

‘‘Nagassa passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

众人所见，久坐苦海彼岸的圣者，

Sāvakā payirupāsanti, tevijjā maccuhāyino.

弟子恭敬拥护，彼以三明灭除生死苦害。」

§1259

1259.

一二五九。

‘‘Cetasā anupariyeti, moggallāno mahiddhiko;

「以心引导，摩嘎剌那威力广大；

Cittaṃ nesaṃ samanvesaṃ, vippamuttaṃ nirūpadhiṃ.

于彼意念中追寻，得离垢，超脱束缚。」

§1260

1260.

一二六〇。

‘‘Evaṃ sabbaṅgasampannaṃ, muniṃ dukkhassa pāraguṃ;

「如是具足一切根本，远离苦难的圣者；

Anekākārasampannaṃ, payirupāsanti gotamaṃ.

具多种相，敬礼的，是果德玛。」

§1261

1261.

一二六一。

‘‘Cando yathā vigatavalāhake nabhe, virocati vītamalova bhāṇumā;

譬如明月在无尘无云的天空中，光辉熠熠，清楚照耀，

Evampi aṅgīrasa tvaṃ mahāmuni, atirocasi yasasā sabbalokaṃ.

同样，伟大的圣者啊，你以威德显赫，光耀整个世间。

§1262

1262.

一二六二。

‘‘Kāveyyamattā vicarimha pubbe, gāmā gāmaṃ purā puraṃ;

从前我们曾周游各村落之间，

Athaddasāma sambuddhaṃ, sabbadhammāna pāraguṃ.

亲眼见到了完全通达诸法的正觉者。

§1263

1263.

一二六三。

‘‘So me dhammamadesesi, muni dukkhassa pāragū;

『如是我闻，尊者以“苦患已极之圣者，向我宣说此法”，

Dhammaṃ sutvā pasīdimha, saddhā no udapajjatha.

我闻此法，内心宁静，信心由此生起。』

§1264

1264.

一二六四。

‘‘Tassāhaṃ vacanaṃ sutvā, khandhe āyatanāni ca;

『我闻尊者言语，且知五蕴与六入处，

Dhātuyo ca viditvāna, pabbajiṃ anagāriyaṃ.

了知界等诸法，遂出家行无家生活。』

§1265

1265.

一二六五。

‘‘Bahūnaṃ vata atthāya, uppajjanti tathāgatā;

如来确为众多众生的利益而现起，

Itthīnaṃ purisānañca, ye te sāsanakārakā.

无论是女人还是男人，皆是这些教法的创立者。

§1266

1266.

一二六六。

‘‘Tesaṃ kho vata atthāya, bodhimajjhagamā muni;

正为了这些众生的利益，中道觉者圣者降临，

Bhikkhūnaṃ bhikkhunīnañca, ye niyāmagataddasā.

以及那些被教法训练管理的比库与比库尼。

§1267

1267.

一二六七。

‘‘Sudesitā cakkhumatā, buddhenādiccabandhunā;

“由具足正见的智慧者所宣说，由佛陀及诸同伴所传授，

Cattāri ariyasaccāni, anukampāya pāṇinaṃ.

即为众生生起慈悲而说明的四圣谛。

§1268

1268.

一二六八。

‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

“苦及苦的缘起，超越苦者，

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

圣者的八支圣道，断除苦难者。”

§1269

1269.

一二六九。

‘‘Evamete tathā vuttā, diṭṭhā me te yathā tathā;

『如是如此所说，我所见汝等皆如实，

Sadattho me anuppatto, kataṃ buddhassa sāsanaṃ.

我义理未曾显现，佛陀教法如何？』

§1270

1270.

一二七〇。

‘‘Svāgataṃ vata me āsi, mama buddhassa santike;

『确已亲近佛陀，我甚欢喜，

Suvibhattesu dhammesu, yaṃ seṭṭhaṃ tadupāgamiṃ.

于美妙清净法中，至优最上而来。』

§1271

1271.

一二七一。

‘‘Abhiññāpāramippatto, sotadhātu visodhitā;

『具足神通威力已达至彼岸，根尘清净无染。

Tevijjo iddhipattomhi, cetopariyakovido.

彼于三明通达神通操作，精熟心法了达不可欺。』

§1272

1272.

一二七二。

‘‘Pucchāmi satthāramanomapaññaṃ, diṭṭheva dhamme yo vicikicchānaṃ chettā;

『我问师者，彼于见法中，疑惑心牵恋难断者，

Aggāḷave kālamakāsi bhikkhu, ñāto yasassī abhinibbutatto.

即为阿迦罗婆罗门所生，名声显赫、已证涅槃比库。』

§1273

1273.

一二七三。

‘‘Nigrodhakappo iti tassa nāmaṃ, tayā kataṃ bhagavā brāhmaṇassa;

『名为泥利树头者，此为其名，世尊为婆罗门所作，

So taṃ namassaṃ acari mutyapekho, āraddhavīriyo daḷhadhammadassī.

彼尊敬那婆罗门，行为无夺碍，精进已发，坚定法眼见。』

§1274

1274.

一二七四。

‘‘Taṃ sāvakaṃ sakka mayampi sabbe, aññātumicchāma samantacakkhu;

『彼是弟子，萨咖与我皆是，皆不欲共知晓至法眼；

Samavaṭṭhitā no savanāya sotā, tuvaṃ no satthā tvamanuttarosi.

众多听者环绕而坐，汝为我师，为无上者。』

§1275

1275.

一二七五。

‘‘Chinda no vicikicchaṃ brūhi metaṃ, parinibbutaṃ vedaya bhūripañña;

「请你断除疑惑，告诉我这事；众多智慧者感知其已圆满涅槃之相；

Majjheva no bhāsa samantacakkhu, sakkova devāna sahassanetto.

请你在众目正中直言，天帝萨咖亦为千尊天神中之最。

§1276

1276.

一二七六。

‘‘Ye keci ganthā idha mohamaggā, aññāṇapakkhā vicikicchaṭhānā;

「凡此种种结缚皆是愚痴之路，认识之缺失产生疑惑之所；

Tathāgataṃ patvā na te bhavanti, cakkhuñhi etaṃ paramaṃ narānaṃ.

若遇如来，彼等不会复有存在，这乃众生眼中最高真理。」

§1277

1277.

一二七七。

‘‘No ce hi jātu puriso kilese, vāto yathā abbhaghanaṃ vihāne;

世人若未曾染污烦恼，如强风袭过，

Tamovassa nivuto sabbaloko, jotimantopi na pabhāseyyuṃ.

黑暗阴雨遮蔽全世间，纵有光明亦不照耀。

§1278

1278.

一二七八。

‘‘Dhīrā ca pajjotakarā bhavanti, taṃ taṃ ahaṃ vīra tatheva maññe;

智慧者乃生明灯，我以为勇士亦如是；

Vipassinaṃ jānamupāgamimha, parisāsu no āvikarohi kappaṃ.

通达见者临此生涯，令众会中不复动摇。

§1279

1279.

一二七九。

‘‘Khippaṃ giraṃ eraya vaggu vagguṃ, haṃsova paggayha saṇikaṃ nikūja;

「快速吐出言语，一句接一句，如同天鹅聚集群鸟于密林之中；

Bindussarena suvikappitena, sabbeva te ujjugatā suṇoma.

以明净清晰的声音全部显现，我们皆倾听。

§1280

1280.

一二八〇。

‘‘Pahīnajātimaraṇaṃ asesaṃ, niggayha dhonaṃ vadessāmi dhammaṃ;

「断绝生死无余，紧握缰绳，我将宣说法；

Na kāmakāro hi puthujjanānaṃ, saṅkheyyakāro ca tathāgatānaṃ.

对于娑婆众生非欲乐主人，正如如来非烦恼造作之者。

§1281

1281.

一二八一。

‘‘Sampannaveyyākaraṇaṃ tavedaṃ, samujjupaññassa samuggahītaṃ;

『此语义明了，为纯正智慧所浸润汇聚；

Ayamañjali pacchimo suppaṇāmito, mā mohayī jānamanomapañña.

此作礼前最后恭敬礼，愿勿惑乱智慧与觉知。』

§1282

1282.

一二八二。

‘‘Paroparaṃ ariyadhammaṃ viditvā, mā mohayī jānamanomavīriya;

『彼此互相教导贵圣法，愿勿惑乱智慧与努力；

Vāriṃ yathā ghammani ghammatatto, vācābhikaṅkhāmi sutaṃ pavassa.

如同雨水降于雨云缘起，言语祈望顺畅宣闻。』

§1283

1283.

一二八三。

‘‘Yadatthikaṃ brahmacariyaṃ acarī, kappāyano kaccissataṃ amoghaṃ;

『若行真实的梵行，是不断、必定不落空；

Nibbāyi so ādu saupādiseso, yathā vimutto ahu taṃ suṇoma.

解脱者安住涅槃，断除所有依止，如此我们所闻，即是得解脱者。』

§1284

1284.

一二八四。

‘‘Acchecchi taṇhaṃ idha nāmarūpe, (iti bhagavā,)

『在此名前色中，断除渴爱，（世尊说，）

Kaṇhassa sotaṃ dīgharattānusayitaṃ;

灭尽久远暗黑之流。』

Atāri jātiṃ maraṇaṃ asesaṃ, iccabravi bhagavā pañcaseṭṭho.

世尊称自己为五上首者，意谓已尽此生死未断绝的轮回。

§1285

1285.

一二八五。

‘‘Esa sutvā pasīdāmi, vaco te isisattama;

『听闻此语，我心安宁，汝言至善。』

Amoghaṃ kira me puṭṭhaṃ, na maṃ vañcesi brāhmaṇo.

『我所询问者无误，婆罗门未曾欺我。』

§1286

1286.

一二八六。

‘‘Yathā vādī tathā kārī, ahu buddhassa sāvako;

『如论者，如其所论，乃佛教化的弟子。』

Acchecchi maccuno jālaṃ, tataṃ māyāvino daḷhaṃ.

察觉众生如陷于网，亦如被迷妄强束缚。

§1287

1287.

一二八七。

‘‘Addasa bhagavā ādiṃ, upādānassa kappiyo;

世尊见于根本，是取著当宜；

Accagā vata kappāno, maccudheyyaṃ suduttaraṃ.

真是根源生成，死患极难超越。

§1288

1288.

一二八八。

‘‘Taṃ devadevaṃ vandāmi, puttaṃ te dvipaduttama;

敬礼诸天之上—天中至尊，尊贵你为子。

Anujātaṃ mahāvīraṃ, nāgaṃ nāgassa orasa’’nti. –

随继大雄者，龙之亲生龙。

Imā gāthā saṅgītikāle ekajjhaṃ katvā saṅgahaṃ āropitā. Tattha ‘‘nikkhantaṃ vata maṃ santa’’ntiādayo pañca gāthā āyasmā vaṅgīso navo acirapabbajito hutvā vihāraṃ upagatā alaṅkatapaṭiyattā sambahulā itthiyo disvā uppannarāgo taṃ vinodento abhāsi.

此五句歌颂诗在唱诵时合于一处，作为总结置于前。其内容为：『看，宁静的智者已出家』等五句诗句，是由长老彷给索新近出家后，入寺修学，凭借装饰品等诱惑众多妇女来看见他，于是抚慰其生起的爱欲而发出的言语。

Tattha nikkhantaṃ vata maṃ santaṃ, agārasmānagāriyanti agārato nikkhantaṃ anagāriyaṃ pabbajitaṃ maṃ samānaṃ. Vitakkāti kāmavitakkādayo pāpavitakkā. Upadhāvantīti mama cittaṃ upagacchanti. Pagabbhāti pāgabbhiyayuttā vasino. ‘‘Ayaṃ gehato nikkhamitvā pabbajito, nayimaṃ anuddhaṃsituṃ yutta’’nti evaṃ aparihārato nillajjā. Kaṇhatoti kāḷato, lāmakabhāvatoti attho. Imeti tesaṃ attano paccakkhatā vuttā.

其中“看，宁静的智者已出家”者，指从家中出家的无家者，与我相等。“思维”者，指欲念等恶念。“趋向”者，谓我的心靠近他。“初入家门”者，指住于初入家的弟子。言曰：“此人已离舍出家，为了不被欺负而应受保护”，如此不容置疑地无羞耻心。“黑暗”者，意谓堕入黑暗。此即他们执的本意，种种分别皆由自己而起。

Asuddhajīvino parivārayuttā manussā uggakiccatāya ‘‘uggā’’ti vuccanti, tesaṃ puttā uggaputtā. Mahissāsāti mahāissāsā. Sikkhitāti dvādasa vassāni ācariyakule uggahitasippā. Daḷhadhamminoti, daḷhadhanuno . Daḷhadhanu nāma dvisahassathāmaṃ vuccati. Dvisahassathāmanti, ca yassa āropitassa jiyāya bandho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍapamāṇā nabhaṃ ukkhittassa pathavito muccati. Samantā parikireyyunti samantato kaṇḍe khipeyyuṃ. Kittakāti ce āha ‘‘sahassaṃ apalāyina’’nti. Yuddhe aparaṃ mukhānaṃ sahassamattānaṃ. Idaṃ vuttaṃ hoti – sikkhitā katahatthā uggā daḷhadhanuno mahissāsā uggaputtā sahassamattā kadācipi yuddhe parājayaṃ apattā appamattā samantato ṭhatvā thambhaṃ upanissāya sacepi vasseyyuṃ. Tādisehipi issāsasahassehi samantā sare parikirīyante susikkhito puriso daṇḍaṃ gahetvā sabbe sare attano sarīre apatamāne katvā pādamūle pāteyya. Tattha ekopi issāso dve sare ekato khipanto nāma natthi. Itthiyo pana rūpārammaṇādivasena pañca pañca sare ekato khipanti, evaṃ khipantiyo. Ettakā bhiyyoti imāhi itthīhi bhiyyopi bahū itthiyo attano itthikuttahāsabhāvādito vidhaṃsenti.

不净之生灵聚集在一起，为了人类的高贵事业称为“英雄”，其子者称为“英雄子”。“师范”者，指在师门下受戒十二年者。“坚固信念”者，即“坚固的信徒”，此坚固信徒又谓为二千重重的根基。所谓“二千重”是指为了生存，束缚于铁索等负担与刑杖，直到筋断裂而地面能得解脱。彼等周围盘绕，彼等周围被摧毁。称为“数千无所逃避者”，为战斗中数千口的对手。此说法为：受训者用坚固的信念、英雄、师范、英雄子、数千之众，时常即使遭遇战败也能无所惧，身躯周围站立以盾牌依靠，甚或长年如此。也如同被无数敌人的盾牌团团围绕，受过良好训练之人持杖，刀枪不入，在自己身躯倒下时将盾牌举起于足下。且无一敌人能一次击退两面盾牌。妇女以容颜及其他方式五人持一盾，共同击退对手，故称为众多击退者。因有如此众多妇女，且多由妇女以俗世欲望、嘲笑、嬉戏等方式消毁其自身。

Sakkhī hi me sutaṃ etanti sammukhā mayā etaṃ sutaṃ. Nibbānagamanaṃ magganti liṅgavipallāsena vuttaṃ, nibbānagāmimaggoti attho, vipassanaṃ sandhāyāha. Tattha me nirato manoti tasmiṃ vipassanāmagge mayhaṃ cittaṃ nirataṃ.

“证人确为我所闻”者，为我亲耳所闻。“涅槃之行道”因用表象颠倒说而称之，意指通向涅槃之道，即般若禅定。于彼处我心专注于观照涅槃之道。

Evañcemaṃ viharantanti evaṃ aniccaasubhajjhānabhāvanāya ca vipassanābhāvanāya ca viharantaṃ maṃ. Pāpimāti kilesamāraṃ ālapati. Tathā maccu karissāmi, na me maggampi dakkhasīti mayā kataṃ maggampi yathā na passasi, tathā maccu antaṃ karissāmīti yojanā.

因此，他如此居住，如此修习无常、不净等观照，及观法之修习。恶人即烦恼魔诉说：“我必将杀死”，我回答：“你不能见此道理，若不能见此道理，我便将死去。”如此相应地思虑生起。

Aratiñcātiādikā pañca gāthā attano santāne uppanne aratiādike vinodentena vuttā. Tattha aratinti adhikusalesu dhammesu pantasenāsanesu ca ukkaṇṭhanaṃ. Ratinti pañcakāmaguṇaratiṃ. Pahāyāti pajahitvā. Sabbaso gehasitañca vitakkanti, gehanissitaṃ puttadārādipaṭisaṃyuttaṃ ñātivitakkādiñca micchāvitakkaṃ anavasesato pahāya. Vanathaṃ na kareyya kuhiñcīti ajjhattikabāhirappabhede sabbasmiṃ vatthusmiṃ taṇhaṃ na kareyyaṃ. Nibbanatho avanatho sa bhikkhūti yo hi sabbena sabbaṃ nittaṇho , tato eva katthacipi nandiyā abhāvato avanatho, so bhikkhu nāma saṃsāre bhayassa sammadeva ikkhaṇatāya bhinnakilesatāya cāti attho.

关于不贪等五句诗，是在该论传承中对自己子孙中生起的不贪等，以此心意状态去消除纷扰而说。此中，“不贪”意指对更多善法及身心烦恼的不安与厌弃；“喜乐”指五欲之乐的欢喜；“舍弃”指抛弃放下。所谓“舍弃”者，是指舍弃一切世间所依附的无益思维，即舍弃与家庭、子女等亲属关系相连的见解与思维，这些均属错误观念，必须彻底舍离。至于所谓“不可作诸烦恼”，指内外二境区别，凡一切诸法中皆不可造作贪嗔痴之渴爱。所谓涅槃、不涅槃，谓即是比库，因彼被彻底断除一切各种烦恼缠著，故不论任何地方亦不生喜悦，称为“不涅槃”，此谓比库乃因彻底断尽烦恼，故于轮回之恐怖中以正精进的速疾断除妄想是义。

Yamidha pathaviñca vehāsaṃ, rūpagataṃ jagatogadhaṃ kiñcīti yaṃkiñci idha pathavīgataṃ bhūminissitaṃ vehāsaṃ vehāsaṭṭhaṃ devalokanissitaṃ rūpagataṃ rūpajātaṃ ruppanasabhāvaṃ jagatogadhaṃ lokikaṃ bhavattayapariyāpannaṃ saṅkhataṃ. Parijīyati sabbamaniccanti sabbaṃ taṃ jarābhibhūtaṃ, tato eva aniccaṃ tato eva dukkhaṃ anattāti evaṃ tilakkhaṇāropanaṃ āha. Ayaṃ therassa mahāvipassanāti vadanti. Evaṃ samecca caranti mutattāti evaṃ samecca abhisamecca vipassanāpaññāsahitāya maggapaññāya paṭivijjhitvā mutattā pariññātattabhāvā paṇḍitā caranti viharanti.

何者为地及风，即世间一切存在于土地及风等之内的依止根本之天地境界。凡此依止于地而生，依乎地而起之风，基于天界者，亦为有色之现象，此一切属色法，俱属于名色合成，具有自然本性，皆为世俗世界且由生死流转所缠缚之有为法。此法因无常，成全衰老破坏，故实为无常；因无常故为痛苦；因无我故不属我，此即三法印之加于其上。此谓长老所说之大般若智慧。正因如是，智者审察透彻并真正证悟此理，故亦称为有般若智慧的修行者，如实观察前行。

Upadhīsūti khandhūpadhiādīsu. Janāti andhaputhujjanā. Gadhitāseti paṭibaddhacittā. Ettha hi visesato kāmaguṇūpadhīsu chando apanetabboti dassento āha diṭṭhasute paṭighe ca mute cāti. Diṭṭhasuteti diṭṭhe ceva sute ca, rūpasaddesūti attho. Paṭigheti ghaṭṭanīye phoṭṭhabbe. Muteti vuttāvasese mute, gandharasesūti vuttaṃ hoti. Sāratthapakāsaniyaṃ (saṃ. ni. aṭṭha. 1.1.210) ‘‘paṭighapadena gandharasā gahitā, mutapadena phoṭṭhabbārammaṇa’’nti vuttaṃ. Ettha vinodaya chandamanejoti etasmiṃ diṭṭhādibhede pañcakāmaguṇe kāmacchandaṃ vinodehi, tathā sati sabbattha anejo avikappo bhavasi. Yo hettha na limpati muni tamāhūti yo hi ettha kāmaguṇe taṇhālepena na limpati, taṃ moneyyadhammaṭṭhato ‘‘munī’’ti paṇḍitā vadanti. ‘‘Atha saṭṭhisitā’’ti pāḷīti adhippāyena keci ‘‘saṭṭhidhammārammaṇanissitā’’ti atthaṃ vadanti. ‘‘Aṭṭhasaṭṭhisitā savitakkā’’ti pana pāḷi, appakañhi ūnaṃ adhikaṃ vā na gaṇanūpagaṃ hotīti. Aṭṭhasaṭṭhisitāti dvāsaṭṭhidiṭṭhigatasannissitā micchāvitakkāti atthoti keci vadanti. Diṭṭhigatikā ca sattāvāsābhāvaladdhiṃ ajjhūpagatāti adhiccasamuppannavādaṃ ṭhapetvā itaresaṃ vasena ‘‘atha saṭṭhisitā savitakkā’’ti vuttaṃ. Yathā hi taṇhālepābhāvena bhikkhūti vuccati, evaṃ diṭṭhilepābhāvenapīti dassetuṃ ‘‘atha saṭṭhisitā’’tiādi vuttaṃ. Puthujjanatāya adhammāniviṭṭhāti te pana micchāvitakkā niccādigāhavasena adhammā dhammato apetā puthujjanatāyaṃ andhabāle niviṭṭhā abhiniviṭṭhā. Na ca vaggagatassa kuhiñcīti yattha katthaci vatthusmiṃ sassatavādādimicchādiṭṭhivaggagato, taṃladdhiko na ca assa bhaveyya. Aṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 1.1.210) pana ‘‘atha saṭṭhisitā savitakkā, puthū janatāya adhammā niviṭṭhā’’ti padaṃ uddharitvā atha cha ārammaṇanissitā puthū adhammavitakkā janatāya niviṭṭhāti vuttaṃ. Tathā na ca vaggagatassa kuhiñcīti tesaṃ vasena na katthaci kilesavaggagato bhaveyyāti ca vuttaṃ. No pana duṭṭhullagāhī sa bhikkhūti yo kilesehi dūsitattā ativiya duṭṭhullatā ca duṭṭhullānaṃ micchāvādānaṃ gaṇhanasīlo ca no assa no bhaveyya, so bhikkhu nāma hotīti.

所谓“取蕴”，指五蕴等诸依止。愚痴众生知悉此义或说拒绝。所谓起愿，是指内心有所执著之意志。此中特别指出欲界之蕴因应不应生起贪爱之见。所谓亲见及亲闻，是指见色、闻声等五根各别感受之义。所谓拒绝，是指斥骂、破坏等行为。所谓沉默，是特别说明对味觉之体会。经典注解说：以拒绝言辞比附味觉，沉默则为味觉之体验。此处说明由欲界五种乐所生之贪欲，当以正念不散乱地加以消除与制伏。若于此处不为内心渴爱所染污者，智慧者谓之“圣贤”。所谓“三十五”，即有六十二类误见。又言“六十二”：指两类错误见解，共计六十二种。又言“三十五具思维”意指六十二类错误见解中属于误思维者。此谓执著于见或体验所生之各种烦恼，且因见解产生流转依止于烦恼之起。故有论曰“六十二具正念思维”。因渴爱缘起比库故称。愚昧者常于不善法中执著，误入邪见随喜非法，故称“愚钝”。又云：“无断望者，不于任何过失中亡失”。若堕无常死恶道者，非比库也，且不可得。又释义曰：“若非比库，则为罪恶之徒；因被烦恼污辱，极为不善恶行沾染，且嗜好不正言论，无所善巧，故非比库，彼称为外道。”

Dabboti dabbajātiko paṇḍito. Cirarattasamāhitoti cirakālato paṭṭhāya samāhito. Akuhakoti kohaññarahito asaṭho amāyāvī. Nipakoti nipuṇo cheko. Apihālūti nittaṇho. Santaṃ padaṃ ajjhagamāti, nibbānaṃ adhigato. Moneyyadhammasamannāgatato muni. Parinibbutoti ārammaṇakaraṇavasena nibbānaṃ paṭicca saupādisesāya nibbānadhātuyā parinibbuto. Kaṅkhati kālanti idāni anupādisesanibbānatthāya kālaṃ āgameti. Na tassa kiñci karaṇīyaṃ atthi, yathā ediso bhavissati, tathā attānaṃ sampādetīti adhippāyo.

所谓“智慧”，指智慧长久、定力坚固者。所谓“不愤怒”，是指无瞋恨、无怨恨，心清净无诡诈。所谓“熟练”，是工作娴熟、随顺法义。所谓“了达”，是指彻底断尽烦恼。所谓“安住”，指已证得涅槃境界，成就圆满解脱。所谓“圣贤”，是指获得智慧的圣者。所谓“究竟证得”，是依从涅槃之因缘，随顺灭尽诸烦恼，以无余涅槃之体得究竟证悟。关于时间，还未至故涅槃未现，故智者不忧虑未来，任其自然成就。彼无所作，是顺其自然，不去强求未来，随顺实行修行。

Mānaṃ pajahassūtiādayo catasso gāthā paṭibhānasampattiṃ nissāya attano pavattamānaṃ mānaṃ vinodentena vuttā. Tattha mānaṃ pajahassūti seyyamānādinavavidhaṃ mānaṃ pariccaja. Gotamāti gotamagottassa bhagavato sāvakattā attānaṃ gotamagottaṃ katvā ālapati. Mānapathanti mānassa pavattiṭṭhānabhūtaṃ ayonisomanasikāraparikkhittaṃ jātiādiṃ tappaṭibaddhakilesappahānena jahassu pajaha. Asesanti sabbameva. Mānapathamhi sa mucchitoti mānavatthunimittaṃ mucchaṃ āpanno. Vippaṭisārīhuvā cirarattanti imasmiṃ mānapathānuyogakkhaṇe vītivatte pubbeva arahattaṃ pāpuṇissa, ‘‘naṭṭhohamasmī’’ti vippaṭisārī ahuvā ahosi.

“舍弃我慢”等四句诗，是依修习念诵成就，述说自己当下正在发生之我慢，而以消除此我慢为目的。这里“舍弃我慢”，指舍弃对我慢的固执与执著。其内容包括舍弃对躺卧等诸法的自我执着。果德玛谓以佛弟子的身份，自称属于果德玛族，故称“果德玛”。“我慢道”意为我慢的产生与存在，以邪见无明妨碍正法及诸生之觉悟，导致生死轮回。所谓“无间断一切”，谓在此我慢路径中持久不断，过往因缘中已早般涅槃，但仍于今生我慢中受困，谓之“我慢断”已达。

Makkhenamakkhitā pajāti sūrādinā attānaṃ ukkaṃsetvā pare vambhetvā paraguṇamakkhanalakkhaṇena makkhena pisitattā makkhī. Puggalo hi yathā yathā paresaṃ guṇe makkheti, tathā tathā attano guṇe puñjati nirākaroti nāma. Mānahatāti mānena hataguṇā. Nirayaṃ papatantīti nirayaṃ upapajjanti.

所谓“浊污与被浊”，指酒类恶趣之比喻。以蜜与蜜蜂作比，蜜为美德之积累，而苍蝇则因蜜滋生而聚集。人亦复如是，凡受他人之恩德与品德影响，乃生相应之光辉与缺点。所谓“破除我慢”，即通过断除此恶趣之贪恋，使之消散。堕入地狱者，谓堕于恶趣受苦之众生。

Maggajinoti maggena vijitakileso. Kittiñca sukhañcāti viññūhi pasaṃsitañca kāyikacetasikasukhañca anubhotīti paṭilabhati. Dhammadasoti tamāhu tathattanti taṃ tathabhāvaṃ sammāpaṭipannaṃ yāthāvato dhammadassīti paṇḍitā āhu.

『道者』者，依于道行而成就者，彼断服诸染秽。名誉及安乐，乃诸智者所称誉，亦身心和悦之乐而能得。谓为法者，此即实相，谓如实修习之正法眼藏，如实了知之法眼者，智者称之。

Akhiloti pañcacetokhilarahito. Padhānavāti sammappadhānavīriyasampanno. Visuddhoti nīvaraṇasaṅkhātavalāhakāpagamena visuddhamānaso . Asesanti navavidhampi mānaṃ aggamaggena pajahitvā. Vijjāyantakaro samitāvīti sabbaso samitakileso tividhāya vijjāya pariyosānappatto hotīti attānaṃ ovadati.

『不染』者，谓五盖尽除无染秽也。『精进』者，谓具足正精进疲劳勇猛也。『净净』者，由覆蔽五盖之凝结智慧垢灭净心也。『无余』者，谓虽存在的诺汝属烦恼等九种亦已断除，由道翅而远离。『所至虚空』者，谓由智慧具足圆满，相续无碍，亦谓以三种智慧彻底完成解脱者，劝令自修自念。

Athekadivasaṃ āyasmā ānando aññatarena rājamahāmattena nimantito pubbaṇhasamayaṃ tassa gehaṃ gantvā paññatte āsane nisīdi āyasmatā vaṅgīsena pacchāsamaṇena. Atha tasmiṃ gehe itthiyo sabbālaṅkārapaṭimaṇḍitā theraṃ upasaṅkamitvā, vanditvā pañhaṃ pucchanti, dhammaṃ suṇanti. Athāyasmato vaṅgīsassa navapabbajitassa ārammaṇaṃ pariggahetuṃ asakkontassa visabhāgārammaṇe rāgo uppajji. So saddho ujujātiko kulaputto ‘‘ayaṃ me rāgo vaḍḍhitvā diṭṭhadhammikaṃ samparāyikampi atthaṃ nāseyyā’’ti cintetvā yathānisinnova therassa attano pavattiṃ āvikaronto ‘‘kāmarāgenā’’ti gāthamāha. Tattha yadipi kilesarajjanapariḷāho kāyampi bādhati, cittaṃ pana bādhento cirataraṃ bādhetīti dassetuṃ ‘‘kāmarāgena ḍayhāmī’’ti vatvā ‘‘cittaṃ me pariḍayhatī’’ti vuttaṃ. Nibbāpananti rāganibbāpanakāraṇaṃ rāgapariḷāhassa nibbāpanasamatthaṃ ovādaṃ karohīti attho.

一日，长老阿难受一位王臣邀请，于晨时往其宅，于坐具上而坐。彼时，家中诸女饰以诸种华丽，往来侍奉长老，礼敬后问法，聆听法义。因长老方为新出家者，乐舍舍中起贪欲之心，谓‘‘此贪欲既增长，亦令所见法俗气浊坏’’，心念困扰。故长老吟诵偈语填补其境：“由欲贪所烧灼”。由贪欲之火，身心皆受其苦，心受苦则久；故谓：“由欲贪，我心焚烧。”灭者，即欲贪灭之义，为灭尽欲贪煎熬之用，劝告劝化之旨。

Saññāya vipariyesātiādikā gāthā tena yācitena āyasmatā ānandena vuttā. Vipariyesāti vipallāsena asubhe subhanti pavattena viparītaggāhena. Nimittanti kilesajanakanimittaṃ. Parivajjehīti paribbaja. Subhaṃ rāgūpasaṃhitanti rāgavaḍḍhanārammaṇaṃ subhaṃ parivajjento asubhasaññāya parivajjeyya, sabbattha anabhiratisaññāya. Tasmā tadubhayampi dassento ‘‘asubhāyā’’tiādimāha.

由识别相反，如偈所陈说，出于长老阿难所请问。谓相反，即不如实也。美者由不美者之对立而现，恶者由善者之相反而生，标相则为染污之因。‘讳避’即环行避开，不相亲近。美者指随欲贪而增长之美，若能避之而不随，以望不美之识察，则于一切处皆无攀缘之心。由是以示二者曰‘不美’等。

Tattha asubhāyāti asubhānupassanāya. Cittaṃ bhāvehi ekaggaṃ susamāhitanti attano cittavikkhepābhāvena ekaggaṃ ārammaṇesu susamāhitaṃ appitaṃ katvā bhāvehi tava asubhānupassanaṃ sukaraṃ akkhāmīti. Sati kāyagatā tyatthūti vuttakāyagatāsatibhāvanā tayā bhāvitā bahulīkatā hotūti attho. Nibbidābahulo bhavāti attabhāve sabbasmiñca nibbedabahulo hohi.

彼处所谓不美，即观不美妙境也。若人修心，得一境专注，心不为散乱所动，在境中能一心专注，即能得正念摄身心定，此为修持之意。由观身念处观，亦称修习身念正念。众生多生厌倦，谓内心中当处万境皆生厌倦也。

Animittañca bhāvehīti niccanimittādīnaṃ ugghāṭanena visesato aniccānupassanā animittā nāma, tato mānānusayamujjahāti taṃ bhāvento maggapaṭipāṭiyā aggamaggādhigamena mānānusayaṃ samucchinda. Mānābhisamayāti mānassa dassanābhisamayā ceva pahānābhisamayā ca. Upasantoti sabbaso rāgādīnaṃ santatāya upasanto carissasi viharissasīti attho.

谓亦修无相观，能破无常等诸染相，尤以观无常为无相。由是以修去我执之我慢，乃依道法修行无碍而证大道。所谓我慢了达，既所见断，又所舍断也。‘安住’者，即因缘和合惰慢等染垢时，能清净安住，不复起意，乃长久调伏诸贪嗔痴等烦恼之义。

Tameva vācantiādikā catasso gāthā bhagavatā subhāsitasutte (saṃ. ni. 1.213) desite somanassajātena therena bhagavantaṃ sammukhā abhitthavantena vuttā. Yāyattānaṃ na tāpayeti yāya vācāya hetubhūtāya attānaṃ vippaṭisārena na tāpeyya na viheṭheyya. Pare ca na vihiṃseyyāti pare ca parehi bhindanto na bādheyya. Sā ve vācā subhāsitāti sā vācā ekaṃsena subhāsitā nāma, tasmā tameva vācaṃ bhāseyyāti yojanā. Imāya gāthāya apisuṇavācāvasena bhagavantaṃ thometi.

此处所说的四句偈颂，是依世尊在《善说经》中说法时（律相应藏1.213）由尊者苏摩那沙产生欢喜，当面亲闻世尊所说，然后传述的。这些偈颂意指：如行者能够自我掌控，行为无过失，因言语行为良善则内心不生苦恼，外境亦不侵扰，不加害他人，也不以破坏他人来为害。此即所谓善语，专一而美好之语，是为良言，因此称作“良言”。借此偈颂世尊斥责恶口的行为。

Paṭinanditāti paṭimukhabhāvena nanditā piyāyitā sampati āyatiñca suṇantehi sampaṭicchitā. Yaṃ anādāyāti yaṃ vācaṃ bhāsanto pāpāni paresaṃ appiyāni aniṭṭhāni pharusavacanāni anādāya aggahetvā atthabyañjanamadhuraṃ piyameva dīpeti. Tameva piyavācaṃ bhāseyyāti piyavācāvasena abhitthavi.

所谓“赞颂”，是指以恭敬善意之态度欢喜接纳，既受爱护又被珍视，自他皆感继承得利。言语若不妥当，表达恶劣、不悦、恶口及粗言，皆非善法，反倒遮蔽好意，妨碍利益；惟有亲切悦耳之语才能如同明灯般照亮。依此，赞叹之语即是为悦耳而说之言语。

Amatāti sādhubhāvena amatasadisā. Vuttañhetaṃ – ‘‘saccaṃ have sādhutaraṃ rasāna’’nti (saṃ. ni. 1.73). Nibbānāmatapaccayattā vā amatā. Esa dhammo sanantanoti yā ayaṃ saccavācā nāma, esa porāṇo dhammo cariyā paveṇi. Idameva hi porāṇānaṃ āciṇṇaṃ yaṃ te na alikaṃ bhāsiṃsu. Tenāha – ‘‘sacce atthe ca dhamme ca, āhu santo patiṭṭhitā’’ti. Tattha sacce patiṭṭhitattā eva attano ca paresañca atthe patiṭṭhitā, atthe patiṭṭhitattā eva dhamme patiṭṭhitā hontīti veditabbā. Saccavisesanameva vā etaṃ. Idañhi vuttaṃ hoti – sacce patiṭṭhitā. Kīdise? Atthe ca dhamme ca, yaṃ paresaṃ atthato anapetattā atthaṃ anuparodhakaraṃ, dhammato anapetattā dhammaṃ dhammikameva atthaṃ sādhetīti. Imāya gāthāya saccavācāvasena abhitthavi. Khemanti abhayaṃ nirupaddavaṃ. Kena kāraṇenāti ce? Nibbānapattiyā dukkhassantakiriyāya, yasmā kilesanibbānaṃ pāpeti, vaṭṭadukkhassa ca antakiriyāya saṃvaṭṭati, tasmā khemanti attho. Atha vā yaṃ buddho nibbānapattiyā vā dukkhassantakiriyāya vāti dvinnaṃ nibbānadhātūnaṃ atthāya khemamaggappakāsanato khemaṃ vācaṃ bhāsati. Sā ve vācānamuttamāti sā vācā sabbavācānaṃ seṭṭhāti evamettha attho daṭṭhabbo. Imāya gāthāya mantāvacanavasena bhagavantaṃ abhitthavanto arahattanikūṭena thomanaṃ pariyosāpeti.

所谓“不死”，是指依正法而入不死之境。经中云：“实为良美甘露之味”。亦因涅槃乃永恒不变之境，故称为不死。此法为永恒者，乃真实语，乃古来世尊所习行之法。世尊所以教诲迎向真理，奉持真实，正如所言：“安住于真理与法中。”因所谓真理安住，是对自己与他人果报的相续安住，也是对法的承认稳固，故名为真实。此处以真实语赞叹。所谓“安乐”，是指无怖无忧。何以故？涅槃断苦，是最终安乐之因，断恶贿藏业，诀恶苦之终，故名安乐。又或佛为灭除苦之缘故，分别二种涅槃之义，因而说此安乐之语。此语为诸语中至高无上，故应知此义。凭此偈颂以真实言赞叹世尊，及阿拉汉众，终结称扬其德。

Gambhīrapaññoti tisso gāthā āyasmato sāriputtattherassa pasaṃsanavasena vuttā. Tattha gambhīrapaññoti gambhīresu khandhāyatanādīsu pavattāya nipuṇāya paññāya samannāgatattā gambhīrapañño. Medhāsaṅkhātāya dhammojapaññāya samannāgatattā medhāvī. ‘‘Ayaṃ duggatiyā maggo, ayaṃ sugatiyā maggo, ayaṃ nibbānassa maggo’’ti evaṃ magge ca amagge ca kovidatāya maggāmaggassa kovido. Mahatiyā sāvakapāramīñāṇassa matthakaṃ pattāya paññāya vasena mahāpañño. Dhammaṃ deseti bhikkhunanti sammadeva pavattiṃ nivattiṃ vibhāvento bhikkhūnaṃ dhammaṃ deseti. Tassā pana desanāya pavattiākāraṃ dassetuṃ ‘‘saṃkhittenapī’’tiādi vuttaṃ.

所谓“深难慧”，是依尊者沙利多长老所赞短偈言。此“深难慧”谓于蕴、处、根等法中发生，具有熟练圆满智慧。亦称“明慧”，因由智慧成就。偈中说：“此为恶趣之道，此为善趣之道，此为涅槃之道。”以分别通达圣道与非道之明智。此乃持有大乘弟子智慧及大智慧的成就，以此慧力宣说法法，令僧众善巧分明，分别法门的开示。对其教诲之呈现又称“简说”。

Tattha saṃkhittenapīti ‘‘cattārimāni, āvuso, ariyasaccāni. Katamāni cattāri? Dukkhaṃ ariyasaccaṃ…pe… imāni kho, āvuso, cattāri ariyasaccāni, tasmā tihāvuso, idaṃ dukkhanti yogo karaṇīyo’’ti evaṃ saṃkhittenapi deseti. ‘‘Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā’’tiādinā (ma. ni. 3.372-373) nayena tāneva vibhajanto vitthārenapi bhāsati. Khandhādidesanāsupi eseva nayo. Sālikāyiva nigghosoti yathā madhuraṃ ambapakkaṃ sāyitvā pakkhehi vātaṃ datvā madhuraravaṃ nicchārentiyā sālikāya nigghoso, evaṃ therassa dhammaṃ kathentassa madhuro nigghoso hoti. Dhammasenāpatissa hi pittādīnaṃ vasena apalibuddhavacanaṃ hoti, ayadaṇḍena pahaṭakaṃsathālako viya saddo niccharati. Paṭibhānaṃ udiyyatīti kathetukamyatāya sati samuddato vīciyo viya uparūpari anantaṃ paṭibhānaṃ uṭṭhahati.

“简说”者，即简要划分四圣谛的教诲。何为四？谓苦是真谛……如是四圣谛。由此简说，弟子得以识苦之业，深入明了。亦于五蕴等教义应用同理。譬如鹭鸟含甘甜熟透之水果，口中分泌甘浆喉音自然流出，如此尊者讲述法时，闻者心甘意悦，声调柔和。佛法之军师犹如浓烈之体力调节者，严正训诫，声音刚健，能严肃捍卫法信。言语技巧亦生发，精勤赋予恰当表达，生机勃发，层层递进，口才圆融流畅。

Tassāti dhammasenāpatissa. Tanti dhammaṃ desentassa. Suṇantīti yaṃ no thero katheti, taṃ no sossāmāti ādarajātā suṇanti. Madhuranti iṭṭhaṃ. Rajanīyenāti kantena. Savanīyenāti kaṇṇasukhena. Vaggunāti maṭṭhena manoharena. Udaggacittāti odagyapītiyā vasena udaggacittā alīnacittā. Muditāti āmoditā pāmojjena samannāgatā. Odhentīti avadahanti aññāya cittaṃ upaṭṭhapentā sotaṃ upanenti.

此处“彼”“教法军师”意为传讲佛法者。所谓“听者”，即尊者所说经文，弟子虔敬专注所闻。谓其言辞甜美，柔和悦耳，为听者带来心之欢喜。谓其听闻内心安适，语音处处文雅，志气昂扬；心境高洁且无垢无染；喜悦洋溢；能使他人领受法音而心无疑惑，内心开朗，收摄心意，恭敬聆听经音。

Ajjapannarasetiādikā catasso gāthā pavāraṇāsuttantadesanāya (saṃ. ni. 1.215) satthāraṃ mahābhikkhusaṅghaparivutaṃ nisinnaṃ disvā thomentena vuttā. Tattha pannaraseti yasmiñhi samaye bhagavā pubbārāme nisīdanto sāyanhasamaye sampattaparisāya kālayuttaṃ samayayuttaṃ dhammaṃ desetvā, udakakoṭṭhake gattāni parisiñcitvā, vatthanivasano ekaṃsaṃ sugatamahācīvaraṃ katvā, migāramātupāsāde majjhimathambhaṃ nissāya paññattavarabuddhāsane nisīditvā, samantato nisinnaṃ bhikkhusaṅghaṃ anuviloketvā tadahuposathe pavāraṇādivase nisinno hoti, imasmiṃ pannarasīuposatheti attho. Visuddhiyāti visuddhatthāya visuddhipavāraṇāya. Bhikkhū pañcasatā samāgatāti , pañcasatamattā bhikkhū satthāraṃ parivāretvā nisajjavasena ceva ajjhāsayavasena ca samāgatā. Te ca saṃyojanabandhanacchidāti saṃyojanasaṅkhāte santānassa bandhanabhūte kilese chinditvā ṭhitā. Tato eva anīghā khīṇapunabbhavā isīti kilesadukkhābhāvena nidukkhā khīṇapunabbhavā, asekkhānaṃ sīlakkhandhādīnaṃ esitabhāvena isīti.

关于“今日十五日等”四首偈颂的说明，出于《巴利律藏》法事篇第1章第215节。尊者托门特讲述当时，世尊身被广大比库僧团围绕，坐着观视。其时，每逢十五日，世尊于下午时分，从早晨比库众集满的场合讲说法，涤净水缸，整理诸物，穿着佛陀的大安隐袈裟，依止鹿母殿中间柱，坐在精心安排的宝座上，从四面环坐的比库僧团观察，坐于这一天的五十五日法会之中。此谓“五十五日法会”的义。所谓“净”，即为清净之意，指清净戒律之法会。比库五百人聚集，即是以五百比库围绕法师，集坐于座席及垫席上。彼等已断除束缚，斩断名为“结”的烦恼，立住如是，称为无苦断生，已灭羸秽，现前清净戒律等呈现者，是谓清净法会。以上即释本偈义。

Vijitasaṅgāmanti vijitakilesasaṅgāmattā vijitamārabalattā vijitasaṅgāmaṃ. Satthavāhanti aṭṭhaṅgike ariyamaggarathe āropetvā veneyyasatte vāheti saṃsārakantārato uttāretīti bhagavā satthavāho. Tenāha brahmā sahampati ‘‘uṭṭhehi, vīra, vijitasaṅgāma, satthavāhā’’ti (mahāva. 8; ma. ni. 1.282), taṃ satthavāhaṃ anuttaraṃ satthāraṃ sāvakā payirupāsanti. Tevijjā maccuhāyinoti evarūpehi sāvakehi parivārito cakkavatti viya rājā amaccaparivārito janapadacārikavasena samantā anupariyetīti yojanā.

所谓“胜利战争”，即胜过烦恼之战，胜过魔力之战。称世尊为“导师”，是因世尊依八支圣道的教导，已超越生死苦海，解脱轮回，如舟夫驾驶渡船渡过无边汪洋。故有菩萨大梵师主尊哈萨汉巴提对世尊谆谆称呼“起立吧，勇士！胜利之战的导师”，彼导师为无上导师，弟子悉皆敬仰。此等弟子，如国王环绕臣民，治国和睦，普遍遍游人间。

Palāpoti tuccho antosārarahito, sīlarahitoti attho. Vande ādiccabandhunanti ādiccabandhuṃ satthāraṃ dasabalaṃ vandāmīti vadati.

“虚空”，意指无内在实体；“无戒”，即无戒律约束的意义。谓礼敬最初的弟子耆老“阿提叉班𦬫”，称其为导师，具有十种力量，故称赞其名。

Parosahassantiādikā catasso gāthā nibbānapaṭisaṃyuttāya dhammiyā kathāya bhikkhūnaṃ dhammaṃ desentaṃ bhagavantaṃ thomentena vuttā. Tattha parosahassanti atirekasahassaṃ, aḍḍhateḷasāni bhikkhusahassāni sandhāya vuttaṃ. Akutobhayanti nibbāne kutocipi bhayaṃ natthi. Nibbānaṃ pattassa ca kutocipi bhayaṃ natthīti nibbānaṃ akutobhayaṃ nāma.

关于“十万”等四首偈颂，接续涅槃相应，经由善法谈论中，对比库们讲说世尊的法。所谓“十万”，指十余万，比库十余万聚集，乃多达八千多座沙弥、比库聚集。所谓无恐惧，即涅槃中没有丝毫恐怖，涅槃已经获得，无有恐惧，这即称为无恐怖涅槃。

‘‘Āguṃ na karotī’’tiādinā (su. ni. 527) vuttakāraṇehi bhagavā nāgoti vuccatīti nāganāmosi bhagavāti. Isīnaṃ isisattamoti sāvakapaccekabuddhaisīnaṃ uttamo isi, vipassīsammāsambuddhato paṭṭhāya isīnaṃ vā sattamako isi. Mahāmeghovāti cātuddīpikamahāmegho viya hutvā.

“我不做害”的说法（《中部》诺经第527节），乃由众所说而为世尊所呼，谓称世尊为“那迦”（天龙族长），此乃对世尊尊号之一。所谓“王”、即意为弟子中最杰出者、殊胜导师，是正觉者以智慧所证悟的最高弟子王。又如四明大云，形容殊胜之意。

Divā vihārāti paṭisallānaṭṭhānato. Sāvako te, mahāvīra, pāde vandati vaṅgīsoti idaṃ thero arahattaṃ patvā attano visesādhigamaṃ pakāsento vadati.

“白昼修行”，指隐居修行处之意义。弟子恭敬足下，贤德长老称赞此乃己有殊胜所成就者，表明其阿拉汉果德的高贵特胜。

Ummaggapathantiādikā catasso gāthā bhagavatā ‘‘kiṃ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānaso cetā paṭibhantī’’ti pucchitena ṭhānaso paṭibhantīti dassentena vuttā. Kasmā panevaṃ taṃ bhagavā avoca? Saṅghamajjhe kira kathā udapādi – ‘‘vaṅgīsatthero vissaṭṭhagantho neva uddesena, na paripucchāya, na yonisomanasikārena kammaṃ karoti. Gāthaṃ bandhanto vaṇṇapadāni karonto vicaratī’’ti. Atha bhagavā ‘‘ime bhikkhū vaṅgīsassa paṭibhānasampattiṃ na jānanti, ahamassa paṭibhānasampattiṃ jānāpessāmī’’ti cintetvā ‘‘kiṃ nu kho, vaṅgīsā’’tiādinā pucchati. Ummaggapathanti anekāni kilesuppajjanapathāni. Vaṭṭappasutapathatāya hi pathanti vuttaṃ. Pabhijja khīlānīti rāgādikhīlāni pañca bhinditvā carasi. Taṃ passathāti evaṃ abhibhuyya ca chinditvā ca carantaṃ buddhaṃ passatha. Bandhapamuñcakaranti bandhanamocanakaraṃ. Asitanti anissitaṃ. Bhāgaso paṭibhajjāti satipaṭṭhānādikoṭṭhāsato dhammaṃ paṭibhajjanīyaṃ katvā. Pavibhajjātipi pāṭho. Uddesādikoṭṭhāsato pakārena vibhajitvā vibhajitvā dhammaṃ desetīti attho.

关于《远离恶趣经》起首四偈，世尊曾问：“汝等，瓦吉萨啊，此等偈文以前曾被深思过吗？意指意念是否相应？”这是借问意念相应以示现。何以世尊如此说？因僧团中确实有言论兴起，谓“瓦吉长老着书未专为明确指示，亦非为质疑探究，然于偈文作限制，并行文辞处处玩味。”于是世尊思惟后以“此比库不谙瓦吉的意念相应之功，我将令今日说法来宣示其意念相应”而问：“瓦吉啊，你们如何？”所谓“远离恶趣”表示诸多烦恼堕落之道。如行于绳索上者之路。须知断恶根者，必须斩断贪欲等五根，方能通达正道。请观世尊，已超越并断除烦恼烦芥，正行净道。解开桎梏者即为解脱者。此并非无本无根之说。又言分解法门，八正道诸层皆应被彻底分解践行。此说即是分解法门之义。

Oghassāti kāmādicaturoghassa. Anekavihitanti satipaṭṭhānādivasena anekavidhaṃ aṭṭhatiṃsāya vā kammaṭṭhānānaṃ vasena anekappakāraṃ amatāvahaṃ maggaṃ akkhāsi abhāsi. Tasmiñca amate akkhāteti tasmiṃ tena akkhāte amate amatāvahe. Dhammadasāti dhammassa passitāro. Ṭhitā asaṃhīrāti kenaci asaṃhāriyā hutvā patiṭṭhitā. Ativijjhāti ativijjhitvā. Sabbaṭṭhitīnanti sabbesaṃ diṭṭhiṭṭhānānaṃ viññāṇaṭṭhitīnaṃ vā. Atikkamamaddasāti atikkamabhūtaṃ nibbānaṃ addasa. Agganti uttamaṃ dhammaṃ. Aggeti vā pāṭho, paṭhamataranti attho. Dasaddhānanti pañcavaggiyānaṃ aggaṃ dhammaṃ, agge vā ādito desayīti attho.

“Ogha”意指欲火激荡之浪，“欲恶浪”也。所谓诸多法门，即由念处等三十余止观修习法门而生，具多种多样以达无上涅槃之出离道。在此无上法门中，因此名为“无上出离道”。“法达者”指入法理眼者；“稳固者”指心意安稳不乱；“过智者”指超越凡夫见解之慧；“遍见者”缘众处境无所遗漏；“证见者”即亲证涅槃妙果。所谓“顶级法”，即为最初之显著法义。乃五部法门之最首，故谓“首尊法”。

Tasmāti yasmā ‘‘esa dhammo sudesito’’ti jānantena pamādo na kātabbo, tasmā anusikkheti tisso sikkhā vipassanāpaṭipāṭiyā maggapaṭipāṭiyā ca sikkheyya.

因此，由于已知“此法已被善说”，当无过失懈怠，应当遵循三种修学法：正念修习法、观修学法、及正道行法，皆当精勤修学。

Buddhānubuddhotiādikā tisso gāthā āyasmato aññātakoṇḍaññattherassa thomanavasena vuttā. Tattha buddhānubuddhoti buddhānaṃ anubuddho . Buddhā hi paṭhamaṃ cattāri saccāni bujjhiṃsu, pacchā thero sabbapaṭhamaṃ, tasmā buddhānubuddhoti. Thirehi sīlakkhandhādīhi samannāgatattā thero, akuppadhammoti attho. Tibbanikkamoti daḷhavīriyo. Sukhavihārānanti diṭṭhadhammasukhavihārānaṃ. Vivekānanti tiṇṇampi vivekānaṃ. Sabbassa tanti yaṃ sabbasāvakena pattabbaṃ, assa anena taṃ anuppattaṃ. Appamattassa sikkhatoti appamattena hutvā sikkhantena.

关于“佛—觉者”的三偈，是由长老阿难的弟子益那乾长老宣说。所谓“佛—觉者”，指向觉了佛之者。佛最初觉知了四圣谛，老长老成就了所有初学，故称“佛—觉者”。他已具足坚定的戒法等功德，故有“坚定法”意；“三脱出”，即具有强力的努力；“安乐住”，即证见法安乐；“寂静”，即已超越一切分别。由此谓之三涅槃——寂静妙涅槃皆悉通达。此对于一切弟子、具备三种修学应由其经常达成之事；尚未成就者当勤修。

Tevijjocetopariyakovidoti chasu abhiññāsu catasso vadati, itarā dve yadipi na vuttā, thero pana chaḷabhiññova. Yasmā theraṃ himavante chaddantadahato āgantvā bhagavati paramanipaccakāraṃ dassetvā, vandantaṃ disvā pasannamānasena bhagavato sammukhā theraṃ abhitthavantena imā gāthā vuttā, tasmā ‘‘koṇḍañño buddhadāyādo, pāde vandati satthuno’’ti vuttaṃ.

“三明智”、“心上通”二者，长老言及六通中四种，另一二未说。长老具备六通能力。昔时此长老，远来喜马拉雅山中密林，于世尊前现神通示现最高福报。朝拜后见世尊喜颜，长老以敬畏谦恭心朝拜。世尊见长老，进而宣说此偈，乃有“益那乾佛陀之弟子，寂静梵行敬拜于足下”之言。

Nagassa passetiādikā tisso gāthā pañcahi bhikkhusatehi saddhiṃ sabbeheva arahantehi bhagavati kāḷasilāyaṃ viharante āyasmā mahāmoggallāno tesaṃ bhikkhūnaṃ cittaṃ samanvesanto arahattaphalavimuttiṃ passittha. Taṃ disvā āyasmā vaṅgīso bhagavantaṃ there ca abhitthavanto abhāsi. Tattha nagassa passeti isigilipabbatassa passe kāḷasilāyaṃ. Āsīnanti nisinnaṃ.

关于“求见龙意”的三偈，乃五百比库及所有阿拉汉与世尊同住乌木林时，由阿拉汉长老摩诃摩嘎剌那宣说。彼时摩诃摩嘎剌那等诸比库内心同求，愿见证果德玛佛的阿拉汉果报自由解脱。看到此情形，长老瓦吉亦尊敬地向世尊长老表达敬意。所谓“求见龙意”，指乌木林中龙王峰。坐者则指坐在其处。

Cetasāti attano cetopariyañāṇena. Cittaṃ nesaṃ samanvesanti tesaṃ khīṇāsavabhikkhūnaṃ cittaṃ samanvesanto. Anupariyetīti anukkamena paricchindati.

心作用念者，依自己及彼所缘知之心识。心不随彼等而生，乃随彼等已断除垢染之比库心而生。无所随缘者，谓依顺因缘而分别切断也。

Evaṃ sabbaṅgasampannaṃ ‘‘muniṃ dukkhassa pāragu’’nti vuttāya satthusampattiyā ceva ‘‘tevijjā maccuhāyino’’ti vuttāya sāvakasampattiyā cāti sabbehi aṅgehi sampannaṃ samannāgataṃ. Muninti hi iminā padena monasaṅkhātena ñāṇena satthu anavasesañeyyāvabodho vuttoti anāvaraṇañāṇena dasabalañāṇādīnaṃ saṅgaho kato hoti, tenassa ñāṇasampadaṃ dasseti. Dukkhassa pāragunti iminā pahānasampadaṃ. Tadubhayena ca satthu ānubhāvasampadādayo dassitā honti. Tevijjā maccuhāyinoti iminā sāvakānaṃ ñāṇasampattidīpanena ca nibbānadhātuyā adhigamadīpanena ca padadvayena satthusāvakasampatti dassitā hoti. Tathā hi yathāvuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘muniṃ dukkhassa pāraguṃ. Anekākārasampannaṃ, payirupāsanti gotama’’nti vuttaṃ. Tattha anekākārasampannanti anekehi ākārehi sampannaṃ, anekākāraguṇasamannāgatanti attho.

如是，具足诸节者，谓被称为“修行苦难之圣者”，且被称为“秃三明嗣灭者”，以此诸法成就出世间觉者与弟子共成就之义，何以故？“圣者”一词，依修习心净无碍之如来知识所得无余见解，谓集持十种智慧之见解也，由此显示其智慧之成就。谓“修苦之彼岸”，即谓解脱之成就。借此二义，示现世尊及弟子相应教理之成就。“秃三明嗣灭者”谓借弟子智慧成就之光明，及涅槃境界成就之光明，二者相辅显现师徒成就。理如所说：“修苦之圣者，具多种殊胜事迹，众人尊敬果德玛”，其中“多种殊胜”者，谓具多种形态与功德之义。

Candoyathāti gāthā bhagavantaṃ campānagare gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena anekehi ca devanāgasahassehi parivutaṃ attano vaṇṇena ca yasasā ca virocamānaṃ disvā somanassajātena abhitthavantena vuttā. Tattha cando yathā vigatavalāhake nabheti yathā saradasamaye apagatavalāhake valāhakasadisena aññena ca mahikādinā upakkilesena vimutte ākāse puṇṇacando virocati, vītamalova bhāṇumāti teneva valāhakādiupakkilesavigamena vigatamalo bhāṇumā sūriyo yathā virocati. Evampi, aṅgīrasa, tvanti evaṃ aṅgehi niccharaṇajutīhi jutimanta tvampi mahāmuni bhagavā, atirocasi attano yasasā sadevakaṃ lokaṃ atikkamitvā virocasīti.

云如颂曰：世尊于莲花城、河流、池岸处，以伟大比库众，及众多天人环绕，显其身色及光辉，示现令众欢喜。其光如月，似无云之空；时如雨季，去除污垢之云，犹如明净天空之盈月光明。乃以此无垢光明喻比喻太阳光明去除云翳，如天际之光普照。诸大贤士！如是诸光相关诸相像集处，圣大辩才世尊，以其光明远胜他者，辉映于众，超越诸天界，光显自在。

Kāveyyamattātiādikā dasa gāthā arahattaṃ patvā attano paṭipattiṃ paccavekkhitvā satthu attano ca guṇe vibhāventena vuttā. Tattha kāveyyamattāti kāveyyena kabbakaraṇena mattā mānitā sambhāvitā guṇodayaṃ āpannā. Addasāmāti addasimhā.

谓宝珠十颂，以阿拉汉果位证得自修行为，且述世尊与自功德殊胜不同。所谓宝珠者，乃由宝所制成之宝器，喻声辞华美引发功德生起。所谓所见狮子者，即至高无上者也。

Addhā no udapajjathāti ratanattayaṃ addhā amhākaṃ upakāratthāya uppajji.

谓宝珠从地下生出，以其宝利利益我等之资生也。

Vacananti saccapaṭisaṃyuttaṃ dhammakathaṃ. Khandhe āyatanāni ca dhātuyo cāti pañcakkhandhe dvādasāyatanāni, aṭṭhārasa dhātuyo ca. Imasmiṃ ṭhāne khandhādikathā vattabbā. Sā visuddhimagge (visuddhi. 2.421 ādayo) vitthāritā evāti tattha vuttanayeneva veditabbā. Viditvānāti rūpādivibhāgādito aniccatādito ca pubbabhāgañāṇena jānitvā.

谓语言者，即真理相应之法说。五蕴、六入及十二界共八十八界，乃分别为身心境界等故。于此处讲五蕴等之义，当于净道文（《清净道》篇，2.421起）中详解。此处当理解为见解所示。所谓了解者，谓从色等分辨出无常等法之本节前行知识而知也。

Ye te sāsanakārakāti ye te sattā tathāgatānaṃ sāsanakārakā, tesaṃ bahūnaṃ atthāya vata uppajjanti tathāgatā.

所谓那些造立教法者者，乃是如来的造立教法之众生，因其多方缘故，因此如来应运而生。

Yeniyāmagataddasāti niyāmo eva niyāmagataṃ, ye bhikkhū bhikkhuniyo ca sammattaniyāmaṃ addasaṃsu adhigacchiṃsu. Tesaṃ atthāya vata bodhiṃ sammāsambodhiṃ ajjhagamā, muni bhagavāti yojanā.

所谓『依律所见』即律之所摄，诸比库及比库尼见习律法已而证得。其为成就正觉的大智果报，成就圣贤者宿命的妙境，乃有如来圣人之称誉。

Sudesitāti veneyyajjhāsayānurūpaṃ saṅkhepato vitthārato ca suṭṭhu desitā. Cakkhumatāti pañcahi cakkhūhi cakkhumatā. Attahitakāmehi araṇīyāni karaṇīyāni ariyabhāvakarāni, ariyassa vā bhagavato saccānīti ariyasaccāni. Dukkhantiādi tesaṃ ariyasaccānaṃ sarūpadassanaṃ . Imasmiṃ ṭhāne ariyasaccakathā vattabbā, sā sabbākārato visuddhimagge (visuddhi. 2.529 ādayo) vitthāritāti tattha vuttanayeneva veditabbā. Evamete tathāti ete dukkhādayo ariyasaccadhammā evaṃ dukkhādippakārena tathā avitathā anaññathā. Vuttā diṭṭhā me te yathā tathāti yathā satthārā vuttā, tathā mayā diṭṭhā, ariyamaggañāṇena paṭividdhattā evaṃ tesaṃ. Sadattho me anuppatto arahattaṃ mayā sacchikataṃ. Tato ca kataṃ buddhassa bhagavato sāsanaṃ ovādānusiṭṭhiyaṃ anupatiṭṭho.

所谓『善说』者，依不同闻者根性而有简略与详尽皆善开示。所谓『慧眼』者，谓以五眼具足者为慧眼。出于利己之念者非圣贤，非圣贤者不为行作圣行者，如来所说真理即圣谛。苦集等乃此圣谛之形象显现。在此处，须说圣谛之义，此乃由诸根本之净道所广扬，由此可知其义。此诸如来真理、苦及其起，真实不虚且不可异解。所说所见依教正合，亦我所见，由此圣道认知，故已达到终极阿拉汉果，证明正法。又从此作佛法之教化，依教导及训诲而行。

Svāgataṃ vata me āsīti suāgamanaṃ vata me ahosi. Mama buddhassa santiketi mama sambuddhassa bhagavato santike samīpe.

吾心甚欢欣，欢喜其来至。此为吾得佛亲近处，得近吾今一切正觉世尊。

Abhiññāpāramippattoti channampi abhiññānaṃ pāramiṃ, ukkaṃsaṃ adhigato. Iminā hi padena vuttamevatthaṃ vivarituṃ ‘‘sotadhātu visodhitā’’tiādi vuttaṃ.

所谓『通达神通之极至』，即已获得完整神通，是极法，因如是语而有『净耳根已』等开示。

Pucchāmi satthārantiādikā dvādasa gāthā attano upajjhāyassa parinibbutabhāvaṃ pucchantena vuttā. Āyasmato nigrodhakappattherassa hi parinibbānakāle āyasmā vaṅgīso asammukhā ahosi. Diṭṭhapubbañca tena tassa hatthakukkuccādi, pubbavāsanāvasena hi tādisañca āyasmato pilindavacchassa vasalavādena samudācāro viya khīṇāsavānampi hotiyeva. Tena ‘‘parinibbuto nu kho me upajjhāyo, udāhu no’’ti uppannaparivitakko satthāraṃ pucchi. Tena vuttaṃ – ‘‘upajjhāyassa parinibbutabhāvaṃ pucchantena vuttā’’ti. Tattha satthāranti diṭṭhadhammikādīhi veneyyānaṃ anusāsakaṃ. Anomapaññanti omaṃ vuccati parittaṃ lāmakaṃ. Na omapaññaṃ anomapaññaṃ, mahāpaññanti attho. Diṭṭheva dhammeti paccakkhameva, imasmiṃyeva attabhāveti attho. Vicikicchānanti saṃsayānaṃ evarūpānaṃ vā parivitakkānaṃ chettā. Aggāḷaveti aggāḷavacetiyasaṅkhāte vihāre. Ñātoti pākaṭo. Yasassīti lābhasakkārasampanno. Abhinibbutattoti upasantasabhāvo apariḍayhamānacitto.

我问师者之类等十二偈问其师已入涅槃之状态，彼时尊老修行者尼格罗陀卡的涅槃时，尊者万吉苏坐在旁边。彼曾见往事前缘如手为篮状等印迹，因前世习惯，与尊者毕陵达瓦差说恶语之流行为，虽断尽烦恼却形同恶友相伴。于是尊者问今师入涅槃乎否？如来答此问曰『问及师入涅槃已否』。此处『师』谓执法之导师，乃聪明者之称谓。明智即尊大智慧之意。谓直观真法，不反覆绕，此或即自性体现。所谓怀疑，谓此类疑惑及不决之念。阿伽罗者，是名为阿伽罗寄宿寺。知名者谓为显著。所谓荣耀者，谓具盈利及尊敬。入灭者，谓心安住无惊怖之态。

Tayā katanti tādise chāyāsampanne nigrodharukkhamūle nisinnattā ‘‘nigrodhakappo’’ti tayā kataṃ nāmaṃ. Iti so yathā attanā upalakkhitaṃ tathā vadati. Bhagavā pana na nisinnattā eva taṃ tathā ālapati, api ca kho tattha arahattaṃ pattattāpi. Brāhmaṇassāti jātiṃ sandhāya vadati. So kira brāhmaṇamahāsālakulā pabbajito. Namassaṃ acarinti namassamāno vihāsiṃ. Mutyapekhoti nibbāne patiṭṭhito.

由此所作，乃在有浓密树荫的无花果树根下端坐，因此被称作“无花果树居士”，此是其名。如此他自称，正如自己所识别的那样。然世尊不单端坐而已，在此亦亲言。且言及婆罗门种姓，谓此为依据族系而论。传说他是婆罗门大姓之家出家者。众人敬礼以礼待，他亦应答而居。不贪生死，已立于涅槃境界。

Daḷhadhammadassīti bhagavantaṃ ālapati. Daḷhadhammañhi nibbānaṃ abhijjanaṭṭhena, tañca bhagavā passi dassesi ca.

“坚定法见”是对世尊的称呼。在坚定法中以知识辩明涅槃真理，世尊观察并示现于此。

Sakkātipi bhagavantameva kulanāmena ālapati. Mayampi sabbeti, niravasesaparisaṃ saṅgaṇhitvā attānaṃ dassento vadati. Samantacakkhūtipi bhagavantameva sabbaññutaññāṇena ālapati. Samavaṭṭhitāti sammā avaṭṭhitā, ābhogaṃ katvā ṭhitā. Noti amhākaṃ. Savanāyāti imassa pañhassa veyyākaraṇaṃ savanatthāya. Sotāti sotadhātuyā. Tuvaṃ no satthā tvamanuttarosīti thutivacanavasena vadati.

即使是天帝萨咖亦称世尊为至高尊者。我等亦将称其为一切之师，周聚无余，与众合一示现自他。世尊以普智通达万法，故众中称其为全知全觉。所谓“正住”者，即正为安住，断除烦恼坚定安立。此中谓我等皆可学。谓“为解说此问之意义”，言“听取之义”。“声”是声音界。特别赞叹言：“祢乃师，我辈无上。”

Chinda no vicikicchanti vicikicchāpaṭirūpakaṃ taṃ parivitakkaṃ sandhāyāha. Akusalavicikicchāya pana thero nibbicikicchova. Brūhi metanti brūhi me etaṃ. Yaṃ mayā yācitosi ‘‘taṃ sāvakaṃ, sakka, mayampi sabbe aññātumicchāmā’’ti yācitova, taṃ brāhmaṇaṃ parinibbutaṃ vedaya bhūripañña. Majjheva no bhāsā’’ti parinibbutaṃ jānitvā mahāpañña bhagavā majjheva amhākaṃ sabbesaṃ bhāsa, yathā sabbe mayaṃ jāneyyāma. Sakkova devāna sahassanettoti , idaṃ pana thutivacanameva. Apicettha ayamadhippāyo – yathā sakko sahassanetto devānaṃ majjhe tehi sakkaccaṃ sampaṭicchitavacanaṃ bhāsati, evaṃ amhākaṃ majjhe amhehi sampaṭicchitavacanaṃ bhāsāti.

“解疑不放弃”谓解疑心之倾向，如同思忆缠绕一般。对于不善疑惑，长老则深觉厌恶如厌恶毒蛇。言：“请说吧，此事请语我。”我曾请求曰：“那弟子，萨咖，我等同样一切皆欲解。”彼婆罗门觉知已涅槃，智慧广大，故对我等言：“切勿中途讲话。”知其涅槃，世尊以广大智慧在中间与我等众人谈话，使我们悉皆了解。天帝萨咖称为“天众之千神”，此话为赞辞。所谓此言，正如天帝于众神千中讲述天众同意之辞，亦如世尊在我等中间与我等同意讲说。

Ye kecīti imampi gāthaṃ bhagavantaṃ thunanto vattukāmataṃ janetuṃ bhaṇati. Tassattho – ye keci abhijjhādayo ganthā, tesaṃ appahāne sati mohavicikicchānaṃ pahānābhāvato mohamaggāti ca, aññāṇapakkhāti ca, vicikicchaṭhānāti ca vuccanti. Sabbe te tathāgataṃ patvā tathāgatassa desanābalena viddhaṃsitā bhavanti, nassanti. Kiṃkāraṇanti? Cakkhuñhi etaṃ paramaṃ narānaṃ, yasmā tathāgato sabbaganthavidhamanena paññācakkhujananato narānaṃ paramaṃ cakkhunti vuttaṃ hoti.

对于某些愿赞佛陀的人，将此偈语述说。佛陀曰：“凡嗔恨等烦恼缠绕之结，若能弃除，便断除愚痴疑惑之缘，亦名为断惑道，是谓谓智慧之方，也即疑之所断。”他们皆曾信受如来并被如来教力彻悟，故烦恼现已消除，缘何不然？以智眼称此为最上，因为如来以智慧之眼穿破各种结，使众生得称最上智慧之眼。

No ce hi jātūti imampi gāthaṃ thunanto eva vattukāmataṃ janento bhaṇati. Tattha jātūti ekaṃsavacanaṃ. Purisoti bhagavantaṃ sandhāyāha. Jotimantoti paññājotisampannā sāriputtādayo. Idaṃ vuttaṃ hoti – yadi bhagavā puratthimādibhedo vāto viya abbhaghanaṃ desanāvegena kilese vihaneyya, tato yathā abbhaghananivuto loko tamova hoti ekandhakāro, evaṃ sabbopi loko aññāṇanivuto tamova siyā. Ye cāpi ime idāni jotimanto khāyanti sāriputtādayo, tepi na bhāseyyuṃ, na dīpeyyunti.

若非“出生”之语，同样因愿称赞而述此偈。此中“出生”是一词。尊者乃就世尊而言。所谓“明灯”，是明慧光辉，正如沙利迦等皆获得光明智慧。故言曰：如若世尊能如东风般轻柔迅速的教说，消灭一切烦恼，世间者便如漆黑无光，故若已然获得光明者，即诸尊者沙利迦等，不再说话不再散播光明。

Dhīrā cāti imampi gāthaṃ purimanayenevāha. Tassattho – dhīrā ca paṇḍitapurisā, pajjotakarā bhavanti paññāpajjotaṃ uppādenti. Taṃ tasmā ahaṃ taṃ vīra padhānavīriyasamannāgata bhagavā, tatheva maññe dhīro pajjotakarotveva maññāmi. Mayampi vipassinaṃ sabbadhamme yathābhūtaṃ passantaṃ bhagavantaṃ jānantā eva upāgamimhā. Tasmā ‘‘parisāsu no āvikarohi kappaṃ parinibbutova yathā nigrodhakappaṃ āvikarohi pakāsehī’’ti.

“智者”此句亦为智者所说。这里详述——智者即具慧之人，他们是智慧之光的照耀者，能够生起智慧之光。因此，我认为，佛陀是具足坚定勤奋勇猛的英雄，正如是故，我也认为他确实是智慧的照耀者。我们亦如观世音般，见佛陀观照世间一切法的实际真相而知晓其来临。故对众会说：“宜如无啸的无忧树群中之风，仿佛寂灭时期，如同无声无臭的风吹拂般，不生骚动。”

Khippanti imampi gāthaṃ purimanayeneva āha. Tassattho – bhagavā khippaṃ giraṃ eraya vaggu vagguṃ acirāyamāno vācaṃ bhāsa vaggu manoharaṃ. Haṃsova yathā suvaṇṇahaṃso gocaraṃ pariggaṇhanto jātassaravanasaṇḍaṃ disvā gīvaṃ paggayha pakkhe uddhunitvā haṭṭhatuṭṭho saṇikaṃ ataramāno vagguṃ nikūjati giraṃ nicchāreti, evamevaṃ tvaṃ saṇikaṃ nikūja iminā mahāpurisalakkhaṇaññatarena bindussarena suṭṭhu vikappitena abhisaṅkhatena, ete mayaṃ sabbe ujugatā avikkhittamānasā hutvā tava nikūjaṃ suṇomāti.

“疾速”此句也为智者所说。此处解说——佛陀言语如疾风骤雨般，迅速流畅且具韵律美。如天鹅看到同伴栖息于森林中，忽然掠过并高飞离去，口中鸣叫，声悦耳动听，跃然空中，自由自在而不被缠绕，音声浅淡静止。佛陀之语亦如同天鹅之鸣动般，带有殊胜英雄之标志，富有清晰界限，有明晰界分，精炼深妙，合乎大智大德之特征。故吾等皆心意清晰未受波动，愿聆听尊者如此静妙深远的教诲。

Pahīnajātimaraṇanti , idampi purimanayeneva āha. Tattha na sissatīti aseso, taṃ asesaṃ, sotāpannādayo viya kiñci asesetvā pahīnajātimaraṇanti vuttaṃ hoti. Niggayhāti nibandhitvā, dhonanti dhutasabbapāpaṃ. Vadessāmīti kathāpessāmi dhammaṃ. Na kāmakāro hohi puthujjanānanti puthujjanasekkhādīnaṃ tividhānaṃ janānaṃ kāmakāro natthi, te yaṃ icchanti ñātuṃ vā vattuṃ vā, taṃ na sakkonti. Saṅkheyyakāro ca tathāgatānanti tathāgatānaṃ pana vīmaṃsakāro paññāpubbaṅgamakiriyā, te yaṃ icchanti ñātuṃ vā vattuṃ vā, taṃ sakkontiyevāti adhippāyo.

这里对于“弃除生死”亦为智者所说。意谓毫无遗留之处，诸入流等圣者已断尽一切后余，故称“弃除生死”。“约束”意谓拘缚、限制，“清净”意谓全然净化诸恶。故曰：“愿讲法，以启发众生。”世人未变更心念，无明及贪欲纠缠难断，不能如愿得令亲眷往返相依者。佛陀之入灭，是因断尽烦恼、业障，彼非普通人所能企及，亦非凡夫俗子所能对如来加以猜测及议论者，此乃佛教根本看法。

Idāni taṃ saṅkheyyakāraṃ pakāsento ‘‘sampannaveyyākaraṇa’’nti gāthamāha. Tassattho – tathā hi tava bhagavā idaṃ samujjupaññassa sabbattha appaṭihatabhāvena ujugatapaññassa sammadeva vuttaṃ pavattitaṃ sampannaveyyākaraṇaṃ ‘‘santatimahāmatto sattatālamattaṃ abbhuggantvā parinibbāyissati, suppabuddho sakko sattame divase pathaviṃ pavisissatī’’ti evamādiṃ samuggahitaṃ sammadeva uggahitaṃ aviparītaṃ diṭṭhaṃ, puna suṭṭhutaraṃ añjaliṃ paṇāmetvā āha. Ayamañjali pacchimo suppaṇāmitoti ayaṃ aparopi añjali suṭṭhutaraṃ paṇāmito. Mā mohayī jānanti mā no avacanena mohayi, jānanto tassa gatiṃ. Anomapaññāti bhagavantaṃ ālapati.

现在开示“清净具足的解译者”，称其为“圆满宣说者”此句。释义曰——如佛陀智慧广大，所开示普遍、无违惑，光明正直，宣扬精微，圆满宣说如下事实：世尊如大海浩瀚而深广，至净至圣者必将如大雨般降临，终至涅槃。萨咖天帝于第七日进入人间。此均经文明确揭示，无有相反者。恭敬合掌再拜而说，这是双重恭敬合掌，非误导。愿勿令无知者惑乱，勿被他人言语迷惑，明知之人自能了了此理。此即以无上智慧言说佛陀真理。

Paroparanti imaṃ pana gāthaṃ aparenapi pariyāyena amohanameva yācanto āha. Tattha paroparanti lokuttaralokiyavasena sundarāsundaraṃ dūre santike vā. Ariyadhammanti catusaccadhammaṃ. Viditvāti paṭivijjhitvā. Jānanti sabbaṃ ñeyyadhammaṃ jānanto. Vācābhikaṅkhāmīti yathā ghammani ghammakāle uṇhābhitatto puriso kilanto tasito vāriṃ, evaṃ te vācaṃ abhikaṅkhāmi. Sutaṃ pavassāti sutasaṅkhātaṃ saddāyatanaṃ pavassa pagghara muñca pavatta. ‘‘Sutassa vassā’’tipi pāḷi. Vuttapakārassa saddāyatanassa vuṭṭhiṃ vassāti attho.

此处接续以自他言语相互传诵，持求无惑。所谓“彼此”，意谓超越世间与出世间的远近理境。所谓“圣法”，即四圣谛。所谓“知晓”，意谓深入领悟彻底明白。所谓“俱知”，即皆能熟悉诸法正理。所谓“欲言”，如炎热季节人渴望饮水一般，彼等也渴望言语表达。所谓“闻知”，则为以声闻道、声闻经文之领悟传承。此译经依原义正確传达“闻之已久之经声轮回旋转其义”。“闻为雨季降临”是指经声如雨，润泽听者心田，促成觉悟。

Idāni yādisaṃ vācaṃ abhikaṅkhati, taṃ pakāsento ‘‘yadatthika’’nti gāthamāha. Tattha kappāyanoti kappameva pūjāvasena vadati. Yathā vimuttoti ‘‘kiṃ anupādisesāya nibbānadhātuyā yathā asekkho, udāhu saupādisesāya yathā sekkho’’ti vā pucchati. Sesamettha pākaṭameva.

此时说明“所求之义”，即“真正意欲”，展现其深意。所谓“期间”，意谓时期、界限，此处象征尊重之状态。譬如涅槃有无余涅槃与有余涅槃之类。世尊以此类似义讵问：“何谓无余涅槃？如实具足无依止的清净涅槃；何谓有余涅槃？如具残留烦恼之涅槃？”此处释义明白如是。

Evaṃ dvādasahi gāthāhi yācito bhagavā taṃ viyākaronto ‘‘acchecchī’’tiādimāha. Tattha acchecchi taṇhaṃ idha nāmarūpe (iti bhagavā) kaṇhassa sotaṃ dīgharattānusayitanti imasmiṃ nāmarūpe kāmataṇhādibhedā taṇhā dīgharattaṃ appahīnaṭṭhena anusayitā kaṇhanāmakassa mārassa sotantipi vuccati. Taṃ kaṇhassa sotamutaṃ dīgharattānusayitaṃ idha nāmarūpe taṇhaṃ kappāyano chindi. Iti bhagavāti idaṃ pana saṅgītikārānaṃ vacanaṃ. Atāri jātiṃ maraṇaṃ asesanti so taṃ taṇhaṃ chetvā asesaṃ jātimaraṇaṃ atari anupādisesāya parinibbāyīti dasseti, iccabravi bhagavā pañcaseṭṭhoti āyasmatā vaṅgīsena puṭṭho bhagavā evaṃ avoca pañcahi saddhādīhi indriyehi anaññasādhāraṇehi cakkhūhi vā seṭṭho. Atha vā pañcaseṭṭhoti pañcahi sīlādīhi dhammakkhandhehi, pañcahi vā hetusampadādīhi seṭṭho uttamo pavaroti saṅgītikārānamevidampi vacanaṃ.

如是以十二偈文世尊被请问时为解说说“没有渴望”等。此处“没有渴望”谓名色中，世尊说渴爱在名色中，如黑暗的水流，长时因习染不去，故名为黑暗之流。此黑暗之流即为渴爱长时被习染，故于名色中此渴爱因缘相续而被断除。世尊以此言语为乐曲句辞。复说出生与死亡绝灭者，即断除此渴爱，将尽无余之生死，达到无支无著般涅槃。此时有具寿者范吉以五根问世尊，世尊称其以五根为上；或以五戒为上；或以五因具足法为上，语句皆属此乐曲所说。

Evaṃ vutte bhagavato bhāsitaṃ abhinandamānaso āyasmā vaṅgīso ‘‘esa sutvā’’tiādikā gāthāyo āha. Tattha paṭhamagāthāyaṃ na maṃ vañcesīti yasmā parinibbuto, tasmā tassa parinibbutabhāvaṃ icchantaṃ maṃ na vañcesi, na visaṃvādesīti attho. Sesaṃ pākaṭameva.

如是说时，闻世尊所说，具寿范吉心生欢喜，说“听此偈文吾不为迷惑，因佛已灭度，欲与世尊涅槃相应，故不欺我，不生欺谩”，其意明了昭然。

Dutiyagāthāyaṃ yasmā mutyapekho vihāsi, tasmā taṃ sandhāyāha ‘‘yathā vādī tathā kārī, ahu buddhassa sāvako’’ti. Maccuno jālaṃ tata’’nti tebhūmakavaṭṭe vitthataṃ mārassa taṇhājālaṃ. Māyāvinoti bahumāyassa. ‘‘Tathā māyāvino’’tipi keci paṭhanti, tesaṃ yo anekāhi māyāhi anekakkhattuṃ bhagavantaṃ upasaṅkami. Tassa tathā māyāvinoti adhippāyo.

第二偈中因脱离死虑得安住，故向范吉说：“如其言语，如其所作，是佛弟子。”此为灭尽之网。三界间魔网即由渴爱而生，多种幻术生，故称“多幻者”。有些经文称“如是幻者”，谓多幻者以种种幻术巡视世尊，世尊权为“多幻者”之主。

Tatiyagāthāya ādinti mūlakāraṇaṃ. Upādānassāti vaṭṭassa. Vaṭṭaṃ daḷhehi kammakilesehi upādātabbaṭṭhena ‘‘upādāna’’nti vuttaṃ. Tassa upādānassa ādiṃ avijjātaṇhādibhedaṃ kāraṇaṃ ñāṇacakkhunā addasa. Kappo kappiyoti evaṃ vattuṃ vaṭṭati bhagavāti adhippāyena vadati. Accagā vatāti atikkanto vata. Maccudheyyanti maccu ettha dhiyyatīti maccudheyyaṃ, tebhūmakavaṭṭaṃ suduttaraṃ accagā vatāti vedajāto vadati.

第三偈谓“缘”即根本因。所谓缘即习气。习气由重恶业束缚而生，名为“取”。世尊以智眼识见取有始，起于无明等根源。依此谓曰“如是轮转”。世尊以权智喻之。曰“难可逾越”，意指轮转难脱。谓“能灭死”，此轮转即三界六道之流转，智慧令其断灭故称善说。

Idāni satthari attano upajjhāye ca pasannamānaso pasannākāraṃ vibhāvento ‘‘taṃ devadeva’’nti osānagāthamāha. Tattha taṃ devadevaṃ vandāmīti sammutidevo, upapattidevo, visuddhidevoti tesaṃ sabbesampi devānaṃ uttamadevatāya devadevaṃ dvipaduttama bhagavā taṃ vandāmi. Na kevalaṃ taṃyeva, atha kho tava saccābhisambodhiyā anudhammajātattā anujātaṃ, māravijayena mahāvīriyatāya mahāvīraṃ, āguakaraṇādiatthena nāgaṃ tava ure vāyāmajanitajātitāya orasaṃ puttaṃ nigrodhakappañca vandāmi.

现在师心安而欢喜，于其弟子显扬赞说“乃天上之天”。众天中赞其为至高之神，普称为“天上之神”，为二足尊最。然不仅如此，尔时世尊又称：“以真实觉悟以来次第，击败魔王，以大勇猛成为至尊勇士，以威震之力乃至龙族之中，我亦尊崇其为天上至尊乃至五树之神。”

Evamete subhūtiādayo vaṅgīsapariyosānā dvisataṃ catusaṭṭhi ca mahātherā idha pāḷiyaṃ ārūḷhā, te sabbe yathā sammāsambuddhassa sāvakabhāvena ekavidhā. Tathā asekkhabhāvena, ukkhittapalighatāya saṃkiṇṇaparikkhatāya, abbuḷhesikatāya, niraggaḷatāya, pannaddhajatāya, pannabhāratāya, visaṃyuttatāya, dasasu ariyavāsesu vuṭṭhavāsatāya ca. Tathā hi te pañcaṅgavippahīnā, chaḷaṅgasamannāgatā, ekārakkhā, caturāpassenā, panuṇṇapaccekasaccā, samavayasaṭṭhesanā, anāvilasaṅkappā, passaddhakāyasaṅkhārā, suvimuttacittā, suvimuttapaññā ca (a. ni. 10.19). Iti evamādinā nayena ekavidhā.

如此，诸长老诸范吉等聚集共二百六十四人，此处称为巴利文，皆为正觉弟子。其中一类为无玷之心，即持清净戒律，远离恶行，三衣整洁，环境简朴，无嗔恚，专精持念，心解脱慧开。他们五根无缺，具足六和合，单守一戒，得四法安隐，得到独修实相，得长寿共处，心无失念，身心宁静，心解脱慧彰显（对应阿毗达摩10.19经文），依此而言众生皆以此法得一乘道。

Ehibhikkhubhāvena upasampannā, na ehibhikkhubhāvena upasampannāti duvidhā. Tattha aññāsi koṇḍaññappamukhā pañcavaggiyattherā, yasatthero, tassa sahāyabhūtā vimalo subāhu puṇṇaji gavampatīti cattāro, aparepi tassa sahāyabhūtā pañcapaññāsa, tiṃsa bhaddavaggiyā, uruvelakassapappamukhā sahassapurāṇajaṭilā, dve aggasāvakā, tesaṃ parivārabhūtā aḍḍhaterasasatā paribbājakā, coro aṅgulimālattheroti sabbe sahassaṃ paññāsādhikāni tīṇi satāni ca honti. Tenetaṃ vuccati –

此处所说的“以比库身份受具足戒”，并非单指仅仅以比库身份受具足戒。这里谈及两种不同的情况：其中有一群以尊者拘达牟尼为首的五部派尊者们，即持有优良德行的尊者们，他们的弟子中有维摩罗、须跋侯、富那子、耆那品特四位；此外还有其他的弟子五十五人，三十位称为福聚尊者，来自乌鲁威连迦萨波和古老的村落的尊者，另有两位上首弟子，共有一千三百多名游方比库，尊者们被称作“盗贼指环尊者”，他们全部人数超过一千五百三百多。由此称之为——

‘‘Satattayaṃ sahassañca, paññāsañca punāpare;

“一千三百多，另有五十五人；

Ete therā mahāpaññā, sabbeva ehibhikkhukā’’ti.

这些尊者广大智慧，皆为真实比库。”

Na kevalañca ete eva, atha kho aññepi bahū santi. Seyyathidaṃ – selo brāhmaṇo, tassa antevāsikabhūtā tisatabrāhmaṇā, mahākappino, tassa parivārabhūtaṃ purisasahassaṃ, suddhodanamahārājena pesitā kapilavatthuvāsino dasasahassapurisā, mahābāvariyabrāhmaṇassa antevāsikabhūtā ajitādayo soḷasa sahassaparimāṇāti. Evaṃ vuttato aññe na ehibhikkhubhāvena upasampadā, te pana saraṇagamanūpasampadā, ovādapaṭiggahaṇūpasampadā, pañhābyākaraṇūpasampadā, ñatticatutthakammūpasampadāti imehi catūhi ākārehi laddhūpasampadā. Ādito hi ehibhikkhubhāvūpagatā therā, tesaṃ bhagavā pabbajjaṃ viya tīhi saraṇagamaneheva upasampadampi anuññāsi, ayaṃ saraṇagamanūpasampadā. Yā pana –

不仅限于此，这里还说其他众多：例如婆罗门色罗，随其家族的三百婆罗门，以及尊者摩诃迦宾那，还有其庄园中随从的一千多男子，居住于咖毕拉城，由净头大王派遣；此外还有居住于大小婆罗门族中的十八千余人。由此可知，除此之外，不止是以比库身份受具足戒，还有皈依三宝而受具足戒、受随喜戒、答疑戒、以及依据戒律仪则受戒，这四种不同的方式所得的戒。最初那些以比库身份受戒的尊者，世尊视如出家皈依三宝的戒，称为皈依三宝受戒。这里说：

‘‘Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘tibbaṃ me hirottappaṃ, paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū’ti, evaṃ hi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘yaṃkiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī’ti, evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘sātasahagatā ca me kāyagatā sati na vijahissatī’ti, evañhi te, kassapa, sikkhitabba’’nti (saṃ. ni. 2.154).

“因此，尊者摩诃迦宾那，你应当学的是：‘我必恪守严谨戒律，内心守护，不会放逸于尊者们之间。’这是你应学的。同时，你应学的是：‘听闻一切善法，着意深入，去除所有障碍，专心一志，听闻教法。’你也应学的是：‘我每日具足身念，不令散乱。’这些都是你应当学的。”（律藏二．一五四）

Imassa ovādassa paṭiggahaṇena mahākassapattherassa anuññātaupasampadā, ayaṃ ovādapaṭiggahaṇūpasampadā nāma. Yā pubbārāme caṅkamantena bhagavatā ‘‘uddhumātakasaññāti vā sopāka ‘rūpasaññā’ti vā ime dhammā nānatthā nānābyañjanā, udāhu ekatthā byañjanameva nāna’’ntiādinā asubhanissitesu pañhesu pucchitesu bhagavantaṃ upasaṅkamantena sattavassikena sopākasāmaṇerena ‘‘uddhumātakasaññāti vā bhagavā ‘rūpasaññā’ti vā ime dhammā ekatthā, byañjanameva nāna’’ntiādinā vissajjitesu ‘‘iminā sabbaññutaññāṇena saddhiṃ saṃsanditvā ime pañhā byākatā’’ti āraddhacittena bhagavatā anuññātaupasampadā. Ayaṃ pañhābyākaraṇūpasampadā nāma. Ñatticatutthakammūpasampadā pākaṭāva.

依此教诫持守戒律的尊者摩诃迦宾那得以受具足戒，此即称作受随喜戒。过去曾有七十年少沙玛内拉前往世尊处问法，问及“何为色念想”或“色识”？世尊答：“它们是诸法的分别、异相、不能单独成立，因多而生惑。”经多次解释使其明了，这即称为答疑戒。至于依戒律仪则受戒者，情况显然明了。

Yathā ehibhikkhubhāvena upasampadā, na ehibhikkhubhāvena upasampadāti duvidhā, evaṃ sammukhāparammukhābhedatopi duvidhā. Ye hi satthu dharamānakāle ariyāya jātiyā jātā, te aññāsikoṇḍaññādayo sammukhasāvakā nāma. Ye pana bhagavato parinibbānato pacchā adhigatavisesā, te satipi satthu dhammasarīrassa paccakkhabhāve satthu sarīrassa apaccakkhabhāvato parammukhasāvakā nāma.

如同此地比库们的出家受具戒，有出家受具戒与无出家受具戒两种情形，世间对正面与背面之差别亦有二种。那些在佛陀现法期间因圣者之出世而生者，即为直接前行的随顺者。至于那些在佛陀般涅槃之后得到特殊成就者，乃是在佛陀法体现前已经断绝，佛陀法体现后又重新生起之后行者，称为背面随顺者。

Tathā ubhatobhāgavimuttapaññāvimuttatāvasena, idha pāḷiyaṃ āgatā pana ubhatobhāgavimuttā evāti veditabbā. Vuttañhetaṃ apadāne (apa. thera 2.55.142) –

因此说，从解脱智慧的双重成就而言，在此当知巴利语中说有双面解脱。于经论中如说明 (阿陀.长老传 2.55.142) 曾言：

‘‘Vimokkhāpi ca aṭṭhime, chaḷabhiññā sacchikatā’’ti.

“第八禅中的解脱与六通之真实证得。”

Tathā sāpadānānapadānabhedato, yesañhi purimesu sammāsambuddhesu paccekabuddhabuddhasāvakesupi puññakiriyāvasena pavattitaṃ sāvakapāramitāsaṅkhātaṃ atthi apadānaṃ, te sāpadānā, seyyathāpi apadānapāḷiyaṃ āgatā therā. Yesaṃ pana taṃ natthi, te anapadānā.

同样，由于有给予与未给予的区别，在先世诸正觉者、缘觉及诸佛弟子中，若以善行因缘弘扬的随顺度众生的善行功德者，即称为具给予者，如巴利经论中长老们所言。若无此者，则称为无给予者。

Kiṃ pana sabbena sabbaṃ pubbahetusampattiyā vinā saccābhisambodho sambhavatīti? Na sambhavati. Na hi upanissayasampattirahitassa ariyamaggādhigamo atthi, tassa sudukkaradurabhisambhavasabhāvato. Yathāha ‘‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā’’tiādi (saṃ. ni. 5.1115). Yadi evaṃ kasmā vuttaṃ – ‘‘yesaṃ pana taṃ natthi, te anapadānā’’ti? Nayidamevaṃ daṭṭhabbaṃ ‘‘ye sabbena sabbaṃ upanissayasampattirahitā, te anapadānā’’ti tādisānaṃ idha anadhippetattā. Yesaṃ pana atiukkaṃsagataṃ apadānaṃ natthi, te idha ‘‘anapadānā’’ti vuttā, na sabbena sabbaṃ upanissayarahitāyeva . Tathā hi ime sattā buddhuppādesu acchariyācinteyyaguṇavibhūtivitthataṃ buddhānaṃ ānubhāvaṃ passantā catuppamāṇikassa lokassa sabbathāpi pasādāvahattā satthari saddhaṃ paṭilabhanti. Tathā saddhammassavanena, sāvakānaṃ sammāpaṭipattidassanena, kadāci mahābodhisattānaṃ sammāsambodhiyā cittābhinīhāradassanena, tesaṃ santike ovādānusāsanapaṭilābhena ca saddhamme saddhaṃ paṭilabhanti, te tattha paṭiladdhasaddhā yadipi saṃsāre nibbāne ca ādīnavānisaṃse passanti, mahārajakkhatāya pana yogakkhemaṃ anabhisambhunantā antarantarā vivaṭṭūpanissayaṃ kusalabījaṃ attano santāne ropentiyeva sappurisūpanissayassa bahūkārabhāvato. Tenāha (bu. vaṃ. 2.72-74) –

那么，究竟是否有无先行因缘成就而生起真实觉悟者呢？不存在的。因为没有先决条件成就的圣者之道无法成就，其性质即为难得且难遇。如《增支部·尼陀经》第五卷1115节所说：“汝等当思，何者最难最不可得？”若断言“无所成就者即是无给予者”，此亦当见为“不可能者中的不可能者”。若有人完全无所给予功德，无给予功德未免太过极端，则此处说的无给予者非指全然无先决条件者。正因为如此，这些众生于佛陀示现时，透过其智慧慈力及超凡妙德，反观诸佛的殊胜佛陀果报，因而获得信心皈依。于是受持正法、见证随顺之菩萨行，乃至觉者成道之身心示现，近旁听闻教诲，获得坚定信仰。于此信仰之中，虽于轮回涅槃中见诸不善因缘，他们却为正法王权护持者，逐渐将善法种子植入自身世代，如同贤圣善根的资粮所植。对此，如《长部·婆沙论》第二章72至74节说：

‘‘Yadimassa lokanāthassa, virajjhissāma sāsanaṃ;

“为了使此世尊教法清净普照，

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

未来之时，必将亲自面对此事。

‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;

正如人们渡河时，弃绝堕落之处；

Heṭṭhātitthe gahetvāna, uttaranti mahānadiṃ.

抓住下游彼岸，渡过大河之流。

‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;

同理，若我们放下这胜利者，

Anāgatamhi addhāne, hessāma sammukhā ima’’nti.

未来之时，也必将亲自面对此事。」

Evaṃ vivaṭṭaṃ uddissa uppāditakusalacittaṃ satasahassādhikacatuasaṅkhyeyyakālantare vimokkhādhigamassa upanissayo na hotīti na sakkā vattuṃ. Pageva patthanāvasena adhikāraṃ katvā pavattitaṃ. Evaṃ duvidhāpete.

如此所述，谈及通过千万百亿的善心所成之觉悟而得解脱无所依凭，故不可言说。此亦只是借助开端作为权限而展开，故此分成二种方式说明。

Aggasāvakā, mahāsāvakā, pakatisāvakāti tividhā. Tesu āyasmā aññāsikoṇḍañño, vappo, bhaddiyo, mahānāmo, assaji, nālako, yaso, vimalo, subāhu, puṇṇaji, gavampati, uruvelakassapo, nadīkassapo, gayākassapo, sāriputto, mahāmoggallāno, mahākassapo, mahākaccāyano, mahākoṭṭhiko, mahākappino, mahācundo, anuruddho, kaṅkhārevato, ānando, nandako, bhagu, nando, kimilo, bhaddiyo, rāhulo, sīvali, upāli , dabbo, upaseno, khadiravaniyarevato, puṇṇo mantāṇiputto, puṇṇo sunāparantako, soṇo kuṭikaṇṇo, soṇo koḷivīso, rādho, subhūti, aṅgulimālo, vakkali, kāḷudāyī, mahāudāyī, pilindavaccho, sobhito, kumārakassapo, raṭṭhapālo, vaṅgīso, sabhiyo, selo, upavāno, meghiyo, sāgato, nāgito, lakuṇḍakabhaddiyo, piṇḍolabhāradvājo, mahāpanthako, cūḷapanthako, bākulo, kuṇḍadhāno, dārucīriyo, yasojo, ajito, tissametteyyo, puṇṇako, mettagū, dhotako, upasivo, nando, hemako, todeyyo, kappo, jatukaṇṇi, bhadrāvudho, udayo, posālo, mogharājā, piṅgiyoti ete asītimahāsāvakā nāma.

尊者内有三种：首座弟子、大弟子、和亲近弟子。其中特别的尊者有阿耨斯拘难、薄婆、跋提耶、摩诃难摩、阿沙基、那落迦、耶舍、毗摩罗、苏婆护、富那提、迦梵波提、乌鲁维迦萨婆、那迪迦萨婆、迦耶迦萨婆、沙利佛陀、大摩诃迦楼罗、大咖萨婆、大咖查叶那、大迦突提、大咖毕那、大准陀、阿努陆多、伽伽罗伐多、阿难、多难、婆拘、难陀、几蜜罗、跋提耶、罗侯罗、悉伐里、乌巴离、答波、乌帕森那、柯迪罗巴罗伐多、富那、满他尼补多、富那、苏那婆兰陀阇、索那拘提迦、索那拘璃维娑、罗陀、苏护提、昂古密罗、伐迦梨、阇利陀伊、大阇利陀伊、毕陵达瓦叉、苏毗陀、俱摩罗迦萨婆、王波罗、跋贡伊娑、萨伽多、那伽多、旃昆陀迦跋提耶、宾多纳帕拉德瓦迦、大般踏咖、小般踏咖、跋拘罗、拘拏狄阿诺、达卢耆利迦、耶舍诸、阿吉陀、提沙曼提耶、富那拘、蜜达俱、堆他拘、乌帕悉婆、难陀、曷摩拘、多提耶拘、迦波、阇吐拘尼、跋陀罗吠多、乌大拘、婆娑罗、牟伽罗迦、瓶迦。彼等皆称为八十八大弟子。

Kasmā pana te eva therā ‘‘mahāsāvakā’’ti vuccantīti? Abhinīhārassa mahantabhāvato. Tathā hi dve aggasāvakāpi mahāsāvakesu antogadhā. Te hi sāvakapāramīñāṇassa matthakappattiyā sāvakesu aggadhammādhigamena aggaṭṭhāne ṭhitāpi abhinīhāramahantatāsāmaññena ‘‘mahāsāvakā’’tipi vuccanti. Itare pana pakatisāvakehi sātisayamahābhinīhārā. Tathā hi te padumuttarassa bhagavato kāle katapaṇidhānā. Tato eva sātisayaṃ abhiññāsamāpattīsu vasino pabhinnapaṭisambhidā ca. Kāmaṃ sabbepi arahanto sīlavisuddhiādike sampādetvā catūsu satipaṭṭhānesu patiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā maggapaṭipāṭiyā anavasesato kilese khepetvā aggaphale patiṭṭhahanti, tathāpi yathā saddhāvimuttato diṭṭhippattassa, paññāvimuttato ca ubhatobhāgavimuttassa pubbabhāgabhāvanāviseso addhā icchito viseso, evaṃ abhinīhāramahantatāpubbayogamahantatāhi attasantāne sātisayaguṇavisesassa nipphāditattā sīlādiguṇehi mahantā sāvakāti mahāsāvakā. Tesuyeva pana ye bodhipakkhiyadhammesu pāmokkhabhāvena dhurabhūtānaṃ sammādiṭṭhisammāsamādhīnaṃ sātisayakiccantarabhāvanipphattiyā kāraṇabhūtāya tajjābhinīhārābhinihatāya sakkaccaṃ nirantaraṃ cirakālaṃ samāhitāya sammāpaṭipattiyā yathākkamaṃ paññāya samādhismiñca ukkaṃsapāramippattiyā savisesaṃ sabbaguṇehi aggabhāve ṭhitā. Te sāriputtamoggallānā satipi mahāsāvakatte sāvakapāramiyā matthake sabbasāvakānaṃ aggabhāve ṭhitattā abhinīhāramahantabhāvato, pubbayogamahantabhāvato ca ‘‘aggasāvakā’’icceva vuccanti. Ye pana ariyasāvakā aggasāvakā viya ca mahāsāvakā viya ca na parimitāva, atha kho anekasatā anekasahassā, te pakatisāvakā. Idha pāḷiyaṃ ārūḷhā pana parimitāva gāthāvasena pariggahitattā. Tathāpi mahāsāvakesupi keci idha pāḷiyaṃ nārūḷhā.

何以尊者们称为“大弟子”？乃由其具足广大无贬损的殊胜品质。实有二位首席弟子亦属大弟子之中，彼等虽立于为法首席地位，却以不退转广大德相，得名“大弟子”。其余亲近弟子皆具稳固大无退转，且于佛陀时代恭承悲愿，安住七觉支、四念处，修持道法，断除烦恼，证得道果稳固。彼等虽证慧解脱，得见道境独特而深远，因其不退转广大之德，具备稳固戒德和诸善法，故被尊为大弟子。彼等亦于八正道中守护根本，日久坚住，从智慧生起深定，成就诸善法，安住殊胜果位。即彼们如同沙利佛陀、摩诃迦楼罗、大咖萨婆，等皆得以称为“首席弟子”，因其具无上悲愿及不退转广大正法的成就。众多亲近弟子中，有数百、数千人，皆为亲近弟子。此中有古巴利语文典谱系差异，有部分大弟子名称未见记载。

Evaṃ tividhāpi te animittavimokkhādibhedato tividhā, vimokkhasamadhigamavasenapi tividhā. Tayo hi ime vimokkhā suññato vimokkho, animitto vimokkho, appaṇihito vimokkhoti. Te ca vimokkhā suññatādīhi aniccānupassanādīhi tīhi anupassanāhi adhigantabbā. Ādito hi aniccādīsu yena kenaci ākārena vipassanābhiniveso hoti. Yadā pana vuṭṭhānagāminiyā vipassanāya aniccākārato saṅkhāre sammasantiyā maggavuṭṭhānaṃ hoti, tadā vipassanā satipi rāganimittādīnaṃ samugghāṭane saṅkhāranimittaṃ pana sā na vissajjetīti nippariyāyena animittanāmaṃ alabhamānā attano maggassa animittanāmaṃ dātuṃ na sakkotīti. Kiñcāpi abhidhamme animittavimokkho na uddhaṭo, suttante pana rāgādinimittānaṃ samugghāṭena labbhatīti.

如此三类弟子，依无相解脱等差别，又分别三种解脱境界。此三为：空解脱、无相解脱、非执著解脱。彼等解脱，必须借三种观法：观无常等；初由于无常等观法，修习间造作生起倾向。一旦于成长修习中，以观观依无常观观现行之无常，修证至道，证获解脱，却因无内心染污之执，故不得名“无相”，此无相解脱名不可传。且阿毗达摩言无相解脱非出世间，然经文中由烦恼根本断除而得成就。

‘‘Animittañca bhāvehi, mānānusayamujjaha;

“于无相境界修行，断除我慢贪执。”

Tato mānābhisamayā, upasanto carissasī’’ti. (saṃ. ni. 1.212) –

“尔后于我慢断除后，将安住而修持戒律。”（《杂藏》1.212）

Ādinā hi vipassanāya animittavimokkhabhāvo anuttarassa animittavimokkhabhāvo ca vutto. Yadā vuṭṭhānagāminiyā vipassanāya dukkhato saṅkhāre sammasantiyā maggavuṭṭhānaṃ hoti, tadā vipassanā rāgapaṇidhiādīnaṃ samugghāṭanena appaṇihitanāmaṃ labhatīti appaṇihitavimokkhaṃ nāma hoti. Tadanantaro ca maggo appaṇihitavimokkho. Yadā pana vuṭṭhānagāminiyā vipassanāya anattākārena sammasantiyā maggavuṭṭhānaṃ hoti, tadā vipassanā attadiṭṭhiyā samugghāṭanena suññatanāmaṃ labhatīti suññatavimokkhaṃ nāma hoti. Tadanantaro ca maggo suññatavimokkho nāma hoti. Imesu aggamaggabhūtesu tīsu vimokkhesu imesaṃ therānaṃ keci animittavimokkhena muttā, keci appaṇihitavimokkhena, keci suññatavimokkhena. Tena vuttaṃ – ‘‘animittavimokkhādibhedato tividhā, vimokkhasamadhigamenapi tividhā’’ti.

观净慧修习之初以无相解脱境界，乃至尊无上无相解脱。因观现行现行造作之苦，修证诸漏断，得名非执著解脱。之后得道时，名非执著解脱；此后之修证，亦称非执著解脱。又于初修空相，无我见启现而得名空解脱。后得道时亦名空解脱。于此诸首要正道中，部分尊者得无相解脱、非执著解脱、空解脱不等境界。由此有言：“以无相解脱区别而三分，以出定境界亦三分。”

Paṭipadāvibhāgena catubbidhā. Catasso hi paṭipadā – dukkhapaṭipadā dandhābhiññā, dukkhapaṭipadā khippābhiññā, sukhapaṭipadā dandhābhiññā, sukhapaṭipadā khippābhiññāti. Tattha rūpamukhādīsu vipassanābhinivesesu yo rūpamukhena vipassanaṃ abhinivisitvā cattāri mahābhūtāni pariggahetvā upādārūpaṃ pariggaṇhāti arūpaṃ pariggaṇhāti, rūpārūpaṃ pana pariggaṇhanto dukkhena kasirena kilamanto pariggahetuṃ sakkoti, tassa dukkhapaṭipadā nāma hoti, pariggahitarūpārūpassa pana vipassanāparivāse maggapātubhāvadandhatāya dandhābhiññā nāma hoti. Yopi rūpārūpaṃ pariggahetvā nāmarūpaṃ vavatthapento dukkhena kasirena kilamanto vavatthapeti, vavatthapite ca nāmarūpe vipassanāparivāsaṃ vasanto cirena maggaṃ uppādetuṃ sakkoti, tassapi dukkhapaṭipadā dandhābhiññā nāma hoti. Aparo nāmarūpampi vavatthapetvā paccaye pariggaṇhanto dukkhena kasirena kilamanto pariggaṇhāti. Paccaye ca pariggahetvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhapaṭipadā dandhābhiññā nāma hoti. Aparo paccayepi pariggahetvā lakkhaṇāni paṭivijjhanto dukkhena kasirena kilamanto paṭivijjhati, paṭividdhalakkhaṇo ca vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhapaṭipadā dandhābhiññā nāma hoti. Aparo lakkhaṇānipi paṭivijjhitvā vipassanāñāṇe tikkhe sūre pasanne vahante uppannavipassanānikantiṃ pariyādiyamāno dukkhena kasirena kilamanto pariyādiyati, nikantiñca pariyādiyitvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhapaṭipadā dandhābhiññā nāma hoti. Yathāvuttāsuyeva paṭipadāsu maggapātubhāvassa khippatāya dukkhapaṭipadā khippābhiññā, tāsaṃ pana paṭipadānaṃ akicchasiddhiyaṃ maggapātubhāvassa dandhatāya khippatāya ca yathākkamaṃ sukhapaṭipadā dandhābhiññā, sukhapaṭipadā khippābhiññā ca veditabbā. Imāsaṃ catassannaṃ paṭipadānaṃ vasena aggamaggappattiyā therānaṃ catubbidhatā veditabbā. Na hi paṭipadāhi vinā ariyamaggādhigamo atthi. Tathā hi abhidhamme ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ…pe… dukkhapaṭipadaṃ dandhābhiñña’’ntiādinā (dha. sa. 277) paṭipadāya saddhiṃyeva ariyamaggo vibhatto, tena vuttaṃ ‘‘paṭipadāvibhāgena catubbidhā’’ti.

修行之路分为四种。四行路者：苦行路业智慧，苦行路速成智慧，乐行路业智慧，乐行路速成智慧。此中，观念专注于色等诸法的内观者，在色法上精进入观，于四大法中取用并观法身上的取，有所执取色法与非色法。执取色非色者，虽为苦所缠绕烦恼，却能取法者，此称为苦行路。对所取色非色保持内观环绕而行，从而通达道业成就，称为苦行路的业慧。若执取色非色而内观此取，以名色为对境，且为苦所缠纠而了别，从而使名色能久住内观环绕中而安住在道，亦名苦行路之业慧。另有一类，执取名色而借助因缘而取，虽为苦缠扰仍能取者。若此取依法而安住内观环绕，则久能造作道业，亦为苦行路业慧。复有一类，依因缘取相法，将相观透，虽受苦缠绕而明辨相，透达后持久安住内观环绕而成就道，亦名苦行路业慧。再有一类，透彻观察相，并于观慧中锐利明了，心清净安稳，浮现出内观的止息以及苦缠烦恼的了知，洞察苦果，而住于内观环绕，持久得道，此亦名苦行路业慧。如前述四行道中，由于道业成熟，苦行路速成智慧显现，与斯修道路的功德相应。除此之外，乐行路业慧和乐行路速成慧皆应如此辨明。对此四种修行道路，通过长老的最高道果可见其四重区分。非有修行之路，则无圣道之可证。于阿毗达摩中论说：“于彼时间，修习出世间禅定，出入诸行，证得舍弃……苦行路业慧……”等，圣道显明于修行之路。是以，有言“修行之路分为四种”。

Indriyādhikavibhāgena pañcavidhā. Satipi nesaṃ saccābhisambodhasāmaññe ekacce therā saddhuttarā, seyyathāpi thero vakkali; ekacce vīriyuttarā, seyyathāpi thero mahāsoṇo, koḷivīso; ekacce satuttarā, seyyathāpi thero sobhito, ekacce samādhuttarā, seyyathāpi thero cūḷapanthako, ekacce paññuttarā, seyyathāpi thero ānando. Tathā hi so gatimantatāya atthakosallādivantatāya ca pasaṃsito, ayañca vibhāgo pubbabhāge labbhamānavisesavasena vutto. Aggamaggakkhaṇe pana sesānampi indriyānaṃ ekasabhāvā icchitāti.

依根（根）之分类有五种。在诸真理圆满通达的长老中，部分至诚者，如长老沃迦利，一般具有最上信，部分勇猛者，如长老摩诃索那、拘梨毗索，具有最上精进，部分有最高念者，如长老苏毗陀，部分具最上定者，如长老小般踏迦，部分具最高慧者，如长老阿难。此分类因其理路通达与妙巧等，备受称赞，且此分类乃前人所传及分别基础。于正道开悟时，此等五根皆俱足，唯分流略有差别，长老俗称愿界根之一。于究竟见道实现时，其余诸根亦集于一处，称综合之根。

Tathā pāramippattā, paṭisambhidāppattā, chaḷabhiññā, tevijjā, sukkhavipassakāti pañcavidhā. Sāvakesu hi ekacce sāvakapāramiyā matthakappattā, yathā taṃ āyasmā sāriputto, āyasmā ca mahāmoggallāno; ekacce atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidāti imāsaṃ catunnaṃ paṭisambhidānaṃ vasena paṭisambhidāppattā; ekacce iddhividhañāṇādīnaṃ abhiññānaṃ vasena chaḷabhiññā; ekacce pubbenivāsañāṇādīnaṃ tissannaṃ vijjānaṃ vasena tevijjā. Ye pana khaṇikasamādhimatte ṭhatvā vipassanaṃ paṭṭhapetvā adhigataaggamaggā, te ādito antarantarā ca samādhijena jhānaṅgena vipassanābbhantaraṃ paṭisandhānānaṃ abhāvā sukkhā vipassanā etesanti sukkhavipassakā nāma. Ayañca vibhāgo sāvakānaṃ sādhāraṇabhāvaṃ upaparikkhitvā vutto. Idha pāḷiyaṃ āgatā nattheva sukkhavipassakā. Tenevāha –

如是者，进入彼岸之功德，三明通达，亦有六种神通，三种明智，及迅速通晓之慧，统称为五种。于弟子中，有的修习彼岸功德，如长老沙利子、长老摩诃马哈摩嘎喇那；有者修习经藏彼岸通达，即法的理解通达；有者修习对经文解释等彼岸通达；有者修习辩才彼岸通达；又有者修习神通如意通等六种；有者经历三世记忆及三智通晓称为三明通达。此等成就割断瞬间禅定，安立内观，实现出世间总道，称为迅速观察者。此分类乃对弟子普遍性相的细分所得。于巴利经典中，未见“迅速观察者”单独称谓，故此分乃后人表述。

‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;

彼此分析切断者为四，解脱者为第八。

Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’ntiādi. (apa. thera 1.1.374; 2.43.14);

六神通已实证，佛陀教法已成就。

Evaṃ pāramippattādivasena pañcavidhā.

如此以进入彼岸等功德，归纳为五种。

Animittādivasena chabbidhā animittavimuttotiādayo.

谓无相等六种无相解脱等诸法。

Saddhādhuro , paññādhuroti duvidhā. Tathā appaṇihitavimutto paññāvimutto cāti. Evaṃ animittavimuttādivasena ca pariyāyavimuttabhedena sattavidhā. Catūsu hi arūpasamāpattīsu ekamekaṃ pādakaṃ katvā vipassanaṃ ārabhitvā arahattaṃ pattā cattāro, nirodhato vuṭṭhāya arahattaṃ patto cāti pañca, ubhatobhāgavimuttā, saddhādhurapaññādhuravasena dve paññāvimuttāti evaṃ vimuttibhedena sattavidhā.

信根不足与慧根不足，二种说。亦有微未成熟的解脱与成熟慧解脱者。以此无相解脱等及解脱种类区分，共有七种。于四种无色定中，各立一足，起慧观修已证阿拉汉果；由断尽灭定起得阿拉汉果，则共五；兼具二者之解脱者，再有五。依信根不足与慧根不足又有二种慧解脱者。依此分类，共有七种解脱。

Dhurapaṭipadāvibhāgena aṭṭhavidhā. Yo hi dukkhapaṭipadāya dandhābhiññāya niyyāti, so saddhādhurapaññādhuravasena duvidhā, tathā sesapaṭipadāsupīti evaṃ dhurapaṭipadāvibhāgena aṭṭhavidhā.

依根治修行区别有八种。于苦行道行中达断见通者，具信慧二根；乃至末学道均是此二根治之八种区分。

Vimuttibhedena navavidhā. Pañca ubhatobhāgavimuttā, dve paññāvimuttā, paññāvimuttiyaṃ cetovimuttiyañca pāramippattā dve aggasāvakā cāti evaṃ navavidhā.

依解脱种类，共有九种。五种兼得二种解脱者，二种是慧解脱，二名毕竟童子（已至彼岸之圣弟子）所证。如此为九种。

Vimuttivaseneva dasavidhā. Catūsu arūpāvacarajjhānesu ca ekamekaṃ pādakaṃ katvā arahattaṃ pattā cattāro, sukkhavipassakoti pañca paññāvimuttā, yathāvuttā ca ubhatobhāgavimuttā cāti evaṃ vimuttibhedeneva dasavidhā. Te yathāvuttena dhurabhedena bhijjamānā vīsati honti. Paṭipadābhedena bhijjamānā cattālīsaṃ honti. Puna paṭipadābhedena dhurabhedena ca bhijjamānā asīti honti. Atha te suññatavimuttādivibhāgena bhijjamānā cattālīsādhikā dve satāni honti. Puna indriyādhikabhāvena bhijjamānā dvisatuttaraṃ sahassaṃ hontīti. Evaṃ attano guṇavasena anekabhedavibhattesu maggaṭṭhaphalaṭṭhesu ariyasāvakesu ye attano paṭipattipavattiādike ca vibhāventi. Ye ‘‘channā me kuṭikā’’tiādikā (theragā. 1) gāthā udānādivasena abhāsiṃsu. Te ca idha gāthāmukhena saṅgahaṃ ārūḷhā. Tenāha – ‘‘sīhānaṃva nadantānaṃ…pe… phusitvā accutaṃ pada’’nti (theragā. nidānagāthā). Evamettha pakiṇṇakakathā veditabbā.

依解脱种类，共十种。于四空无色定及四无色定修习中，各立一足而证阿拉汉果共四种，称为轻安慧者。又五种慧解脱，俱已说出。依上述二种兼得解脱者为十种。若依根治之别，则二十种。依道行之别，有四十三种。依道行和根治都区别，则有八十三种。再加空解脱等区分者，达四十四余种，合两百零一千之多。以此说明圣弟子多样修行与证果等分类。凡诸“遮敝我屋”等偈语，本文皆成集摭录。如偈言：“如狮子吼，践踏断足”等，皆当于此了解其散别义理。

Vaṅgīsattheragāthāvaṇṇanā niṭṭhitā. · 旺吉萨长老偈注释终了。

Mahānipātavaṇṇanā niṭṭhitā. · 大集注释终了。

Badaratitthamahāvihāravāsinā ācariyadhammapālattherena katā · 由住于巴达拉渡口大寺的法护老师长老所作。

Theragāthāvaṇṇanā niṭṭhitā. · 《长老偈注释》终了。