9. Navakanipāto · 9. 九集义注
9. Navakanipāto九、九集
1. Bhūtattheragāthāvaṇṇanā一、布达长老偈注释
Navakanipāte yadā dukkhantiādikā āyasmato bhūtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto siddhatthassa bhagavato kāle brāhmaṇakule nibbattitvā senoti laddhanāmo viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso ‘‘usabhaṃ pavara’’ntiādinā catūhi gāthāhi abhitthavi.
新聚部中，当长老阿耨佛陀所作苦集等偈颂出现时，缘何生起？这是因为以往诸佛皆行此种功德业，各各时代多方布施福德，以成正觉世尊时生于婆罗门族，名曰迦兰陀那，得显智慧，仅一日见导师，心怀喜悦称为“优婆沙婆罗”，以四偈颂揭示真谛。
So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāketanagarassa dvāragāme mahāvibhavassa seṭṭhissa putto hutvā nibbatti. Tassa kira seṭṭhino jātā jātā dārakā baddhāghātena ekena yakkhena khāditā, imassa pana pacchimabhavikattā bhūtā ārakkhaṃ gaṇhiṃsu. Yakkho pana vessavaṇassa upaṭṭhānaṃ gato, puna nāgamāsi. Nāmakaraṇadivase cassa ‘‘evaṃ kate amanussā anukampantā parihareyyu’’nti bhūtoti nāmaṃ akaṃsu. So pana attano puññabalena anantarāyo vaḍḍhi, tassa ‘‘tayo pāsādā ahesu’’ntiādi sabbaṃ yasassa kulaputtassa vibhavakittane viya veditabbaṃ. So viññutaṃ patto satthari sākete vasante upāsakehi saddhiṃ vihāraṃ gato. Satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā ajakaraṇiyā nāma nadiyā tīre leṇe vasanto vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.7.20-28) –
此世尊凭此功德业，于天人中轮回后，于此佛出世之地沙盖城城门村落，出身贵族显赫之子。该贵族之子所生儿女皆被一魔鬼以缚绳残害，唯其前世之生灵护卫军守护。魔鬼为大众守护天萨咖，后来成为龙王。名号诞生之日，众鬼称其：“若人能为非人所造之事仁慈照顾，当赐其名。”此圣者以自身福力，无碍增长，据闻：“其有三座宫殿建成。”此种荣光如族中子弟中最尊显者。其获得智慧后，居于沙盖城与近事居士共同修行。亲近导师，听闻法后信心满满，出家修行。寄居名曰阿煞河岸石窟中，潜心禅修，不久即证得阿拉汉果。于经藏中记载详见《佛陀长老传》（apa. thera 1.7.20-28）。
‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;
「优婆沙婆罗，勇猛之士，
Suvaṇṇavaṇṇaṃ sambuddhaṃ, ko disvā nappasīdati.
光明灿然之正觉者，谁见之不悦目？
‘‘Himavā vāparimeyyo, sāgarova duruttaro;
犹如喜马拉雅至高，犹如海洋湍急，
Tatheva jhānaṃ buddhassa, ko disvā nappasīdati.
佛陀之禅定，如此谁见不悦乎？」
‘‘Vasudhā yathāppameyyā, cittā vanavaṭaṃsakā;
如大地宽广普遍，心念亦如森林中大片倒下的树木；
Tatheva sīlaṃ buddhassa, ko disvā nappasīdati.
譬如佛陀的持戒，见之谁能不欢喜安住？
‘‘Anilañjasāsaṅkhubbho , yathākāso asaṅkhiyo;
如无量广阔无边的虚空，其间无杂质而清净；
Tatheva ñāṇaṃ buddhassa, ko disvā nappasīdati.
佛陀的智慧亦复如是，谁见之能不生欢喜？
‘‘Imāhi catugāthāhi, brāhmaṇo senasavhayo;
凭此四偈，婆罗门众皆折伏，
Buddhaseṭṭhaṃ thavitvāna, siddhatthaṃ aparājitaṃ.
坚持佛陀为上，悉达多不败不胜者。
‘‘Catunnavutikappāni, duggatiṃ nupapajjatha;
四十九劫中，不堕恶趣，
Sugatiṃ sukhasampattiṃ, anubhosimanappakaṃ.
而得善趣与安乐福报，无所苦恼。
‘‘Catunnavutito kappe, thavitvā lokanāyakaṃ;
经历四十九劫，恒久维护世间主宰，
Duggatiṃ nābhijānāmi, thomanāya idaṃ phalaṃ.
我不堕恶趣，此乃所获之果报。
‘‘Cātuddasamhi kappamhi, caturo āsumuggatā;
于十四劫中，有四位出世者，
Sattaratanasampannā, cakkavattī mahabbalā.
具足七宝，具大威力，成为转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「污垢已被我熄灭……宣说于世尊教法者」是也。
Arahattaṃ pana patvā aparena samayena ñātīnaṃ anukampāya sāketaṃ gantvā katipāhaṃ tehi upaṭṭhiyamāno añjanavane vasitvā puna attanā vasitaṭṭhānameva gantukāmo gamanākāraṃ dassesi. Ñātakā ‘‘idheva, bhante, vasatha, tumhepi na kilamissatha, mayampi puññena vaḍḍhissāmā’’ti theraṃ yāciṃsu. Thero attano vivekābhiratiṃ tattha ca phāsuvihāraṃ pakāsento –
然而，得阿拉汉果之时，于他一段期间，为生恻隐亲属之念，往沙盖德，数日受彼等供养，居于菴罗林中，复自欲返回原住处，显其行止。亲属曰：「比库啊，就住于此处吧，你们不可离去，我等亦当随善业增长。」众长老请求，长老显其自乐修行之趣，并而示现安适生活——
§518
518.
‘‘Yadā dukkhaṃ jarāmaraṇanti paṇḍito, aviddasū yattha sitā puthujjanā;
「当苦为老死者虽苦，智者明了无所著，彼处寒冷众生，
Dukkhaṃ pariññāya satova jhāyati, tato ratiṃ paramataraṃ na vindati.
苦已知解善男子禅思，故不复求更上之乐。
§519
519.
‘‘Yadā dukkhassāvahaniṃ visattikaṃ, papañcasaṅghātadukhādhivāhiniṃ;
「当于折灭苦难之时，此苦痛极为强烈，因缠纷乱讼之苦所载；
Taṇhaṃ pahantvāna satova jhāyati, tato ratiṃ paramataraṃ na vindati.
断灭渴爱后而心专一修习禅定，自此不生更高的爱欲。」
§520
520.
第五百二十节。
‘‘Yadā sivaṃ dvecaturaṅgagāminaṃ, magguttamaṃ sabbakilesasodhanaṃ;
「当于清净之道上，二乘如四马驾驭之路，是诸染污尽除；
Paññāya passitva satova jhāyati, tato ratiṃ paramataraṃ na vindati.
以慧见照而心专一修习禅定，自此不生更高的爱欲。」
§521
521.
第五百二十一节。
‘‘Yadā asokaṃ virajaṃ asaṅkhataṃ, santaṃ padaṃ sabbakilesasodhanaṃ;
『如其时』，指的是如来或圣者证入涅槃之境时；其处为无忧无扰，无染无垢，无生无灭的极静之所；那是灭除一切烦恼之安乐净地。
Bhāveti saññojanabandhanacchidaṃ, tato ratiṃ paramataraṃ na vindati.
『修习断除诸缚』者，是指除断烦恼束缚，断绝五结，即贪、瞋、痴、慢、疑；因此不再于世间生起更高级别的爱乐。
§522
522.
五百二十二。
‘‘Yadā nabhe gajjati meghadundubhi, dhārākulā vihagapathe samantato;
如天空中雷鸣震响，云层翻滚，雨水从各方纷至沓来，犹如飞鸟归巢时四面环绕。
Bhikkhū ca pabbhāragatova jhāyati, tato ratiṃ paramataraṃ na vindati.
比库好像归居山头云雾中者，安住于禅定中；因此不于凡夫法中生更高之感爱。
§523
523.
五百二十三。
‘‘Yadā nadīnaṃ kusumākulānaṃ, vicitta-vāneyya-vaṭaṃsakānaṃ;
当河流遍布花丛，风吹柳枝细密摇曳时，
Tīre nisinno sumanova jhāyati, tato ratiṃ paramataraṃ na vindati.
岸边安坐的修行者虽乐于静坐禅定，但无法获得更高深的安乐。
§524
524.
‘‘Yadā nisīthe rahitamhi kānane, deve gaḷantamhi nadanti dāṭhino;
当在幽静林中水声流淌时，天人嬉戏跳跃，
Bhikkhū ca pabbhāragatova jhāyati, tato ratiṃ paramataraṃ na vindati.
比库们亦如入云覆顶般静坐禅思，此时亦无法得到至上的安乐。
§525
525.
‘‘Yadā vitakke uparundhiyattano, nagantare nagavivaraṃ samassito;
“当念头刚起且内心专注，聚集于静室清净之处；
Vītaddaro vītakhilova jhāyati, tato ratiṃ paramataraṃ na vindati.
恰如无缚之人无累地进入禅定，因而不执著于更高的境界。
§526
526.
‘‘Yadā sukhī malakhilasokanāsano,
“当得安乐而无染恼忧，
Niraggaḷo nibbanatho visallo;
无欲无罣碍安住涅槃；
Sabbāsave byantikatova jhāyati,
如断尽一切烦恼表现般进入禅定，
Tato ratiṃ paramataraṃ na vindatī’’ti. – imā gāthā abhāsi;
于是说『不再获得更高的悦乐』。——这就是所唱的颂歌。
Tatthāyaṃ padayojanāmukhena paṭhamagāthāya atthavaṇṇanā – khandhānaṃ paripāko jarā. Bhedo maraṇaṃ. Jarāmaraṇasīsena cettha jarāmaraṇavanto dhammā gahitā. ‘‘Tayidaṃ jarāmaraṇaṃ dukkha’’nti aviddasū yathābhūtaṃ ajānantā puthujjanā yattha yasmiṃ upādānakkhandhapañcake sitā paṭibandhā allīnā, taṃ ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti vipassanāpaññāsahitāya maggapaññāya parijānitvā, idha imasmiṃ sāsane sato sampajāno, paṇḍito bhikkhu, yadā yasmiṃ kāle lakkhaṇūpanijjhānena jhāyati. Tato vipassanāratito maggaphalaratito ca paramataraṃ uttamataraṃ ratiṃ na vindati nappaṭilabhati. Tenāha bhagavā –
关于这里以词句为基础的第一首颂歌义理的解释是：蕴的成熟表现为老。当中包含区分死亡的意思。老与死作为后续蕴而生起的现象，此处指有老死的法被确立。正如俗人因无明而不彻底认识到老死的实相，以为世间五蕴由于执取而白净清净的为累赘束缚，故谓『这是苦，这么大的苦，除此之外没有更苦』。正因有观慧及圣道智慧，身为精进具慧、念在教法中正勤、正知的比库，乃至于于何时以观相入灭定而入禅，是由此得知。然后，热衷于观照修习禅定及证道果乐的比库，不再能获得更优越的那种终极愉悦，亦不能反取旧乐。所以世尊说：
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
『无论何时，三界诸蕴的生起与灭终将观照清净；
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ.
由是得喜悦欢喜，通达不死实义；
‘‘Paṭhabyā ekarajjena, saggassa gamanena vā;
无论单以一念专注，还是以往生天道，
Sabbalokādhipaccena, sotāpattiphalaṃ vara’’nti. (dha. pa. 374, 178);
缘诸一切国土之主，都是入流果的极上之果。』（《法句经·本事颂》374,178偈）
Evaṃ pariññābhisamayamukhena vivekaratiṃ dassetvā idāni pahānābhisamayādimukhenapi taṃ dassetuṃ dutiyādikā tisso gāthā abhāsi. Tattha dukkhassāvahaninti dukkhassa āyatiṃ pavattiṃ, dukkhassa nipphattikanti attho. Visattikanti taṇhaṃ. Sā hi visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visakkatīti visattikā, visaṃ haratīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe dhamme kule gaṇe vitthaṭāti visattikāti vuccati. Papañcasaṅghātadukhādhivāhininti sattasantānaṃ saṃsāre papañcenti vitthārentīti papañcā, rāgādayo mānādayo ca. Te eva pavattidukkhassa saṅghātaṭṭhena saṅghātā, sadarathapariḷāhasabhāvattā dukkhañcāti papañcasaṅghātadukhaṃ, tassa adhivāhato nibbattanato papañcasaṅghātadukhādhivāhinī. Taṃ taṇhaṃ pahantvānāti ariyamaggena samucchinditvā.
如此，因具足了解和通达的基础，世尊示现了于离欲独处的境界，现今也因断除通达的根本等起，而由第二等开始，诵三句偈语。其义为“痛苦之起”即痛苦的未来发生，“痛苦之灭”即痛苦的消尽。“渴爱”即不纯净。所谓“不纯净者”，即指渴爱的不净，渴爱宽广、不净、纷乱、扰乱、夺取、纷争根、本根、不净果实及受用等不净。渴爱的对象为色、声、香、味、触、法等种种类别与集聚，故称之为不净。所谓「烦恼纠缠苦之累积」者，是指有七世连续的轮回流转中诸缠绕于贪嗔等烦恼的纷争及详细展开。贪嗔等即为烦恼，“缠绕之苦”是指贪嗔等烦恼的累积及导致的痛苦，由其起始及消灭故所谓“烦恼缠绕之苦的承担者”。如此断除此渴爱，形同断除圣道之首。
Sivanti khemaṃ, akhemakarānaṃ kilesānaṃ samucchindanena tehi anupaddutanti attho. Sammādiṭṭhiādīnaṃ vasena dvicaturaṅgo hutvā ariye nibbānaṃ gametīti dvecaturaṅgagāminaṃ, gāthāsukhatthañcettha vibhattialopo katoti daṭṭhabbaṃ. Rūpūpapattimaggādīsu sabbesu maggesu uttamattā magguttamaṃ. Tenāha bhagavā – ‘‘maggānaṭṭhaṅgiko seṭṭho’’tiādi (dha. pa. 273). Sabbehi kilesamalehi sattānaṃ sodhanato sabbakilesasodhanaṃ. Paññāya passitvāti paṭivedhapaññāya bhāvanābhisamayavasena abhisamecca.
「安乐者，」谓断除苦乐不安之染污者，因此不被附着。借由正见等调伏，一旦具足四圣谛之流，必得圣者涅槃，即所谓归于二乘。此偈之义当以此分明了解：于诸烦恼产生之道皆为诸圣道中最上者。世尊曰：“八正道为诸道之最胜，”盖因能由智慧具见，借助生起之正念、修习与通达而断除一切烦恼之污垢，即名为净除一切烦恼。以慧眼智慧而观察，断根烦恼之功德遂得成立。
Sokahetūnaṃ abhāvato puggalassa ca sokābhāvahetuto natthi ettha sokoti asokaṃ. Tathā vigatarāgādirajattā virajaṃ. Na kenaci paccayena saṅkhatanti asaṅkhataṃ. Sabbesaṃ kilesānaṃ sabbassa ca dukkhassa vūpasamabhāvato, saṃsāradukkhadditehi pajjitabbato adhigantabbato ca santaṃ padaṃ. Sabbehi kilesamalehi sattasantānassa sodhananimittato sabbakilesasodhanaṃ. Bhāvetīti sacchikiriyābhisamayavasena abhisameti. Bahukkhattuñhi nibbānaṃ ārabbha sacchikiriyābhisamayaṃ pavattentassa ālambake labbhamānavisesakaṃ ālambitabbe āropetvā evaṃ vuttaṃ. Saṃyojanasaṅkhātānaṃ bandhanānaṃ chedanato saṃyojanabandhanacchidaṃ. Nimittañhettha kattubhāvena upacāritaṃ, yathā ariyabhāvakarāni saccāni ariyasaccānīti. Yathā purimagāthāsu yadā jhāyati, tadā tato ratiṃ paramataraṃ na vindatīti yojanā. Evaṃ idha yadā bhāveti, tadā tato ratiṃ paramataraṃ na vindatīti yojanā.
由于无忧之因故，具此无忧之因的人亦无忧。此“忧”即无忧之意。亦即断除贪嗔等污染，心清净无染。无任何缘起而成无漏法。因为一切烦恼及痛苦皆已消灭，故有了寂静境界。因诸烦恼污垢而起连续七世的轮回痛苦，故需断除一切烦恼。这修习谓之：「证悟实相的修持」。多次修习涅槃过程中，因执持证悟实相而发展特殊根基。此修持即切断束缚之缰绳，是断除束缚之断。以方便而标示此义，如判别通达圣谛的即是圣者的真实存在。就如前偈所说，当其禅定时，不再为此产生更高的欢喜。这种结合说明当修持证悟时，即不生更高欢喜。
Evaṃ thero catūhi gāthāhi attānaṃ anupanetvāva catusaccapaṭivedhakittanena aññaṃ byākaritvā idāni attanā vasitaṭṭhānassa vivittabhāvena phāsutaṃ dassento ‘‘yadā nabhe’’tiādikā gāthā abhāsi. Tattha nabheti ākāse. Siniddhagambhīranigghosatāya meghoyeva dundubhi meghadundubhi. Samantato paggharantīhi dhārāhi ākulāti dhārākulā. Vihagānaṃ pakkhīnaṃ gamanamaggattā vihagapathe nabheti yojanā. Tatoti jhānaratito.
尊者以四偈自证，并以释然四谛本意，阐明自己至为独行的境界，遂以“当天空”开头四偈赞扬。所谓“天空”即指虚空。禅定深沉时如雷鼓声，云层间轰响，如战鼓隆隆。四面环绕的水流如急瀑，咆哮沸腾。如鸟从天际飞翔，鸟群前进路线，翼翼飞翔，即指禅定中之空寂境界。
Kusumākulānanti tarūhi gaḷitakusumehi samohitānaṃ. Vicittavāneyyavaṭaṃsakānanti vane jātattā vāneyyāni vanapupphāni, vicittāni vāneyyāni vaṭaṃsakāni etāsanti vicittavāneyyavaṭaṃsakā nadiyo, tāsaṃ nānāvidhavanapupphavaṭaṃsakānanti attho. Uttarimanussadhammavasena sundaro mano etassāti sumano jhāyati.
“繁花丛”指树木上缀满盛开花朵，满树繁花。所谓“奇妙花园”指由树丛、林木及山谷中各种野生花卉组成的奇妙花海，谓之繁花丛林花园。此景致美妙迷人，使人心悦神迷，心生欢喜而入禅喜。
Nisītheti rattiyaṃ. Rahitamhīti, janasambādhavirahite vivitte. Deveti meghe. Gaḷantamhīti vuṭṭhidhārāyo paggharante vassante. Dāṭhinoti sīhabyagghādayo paṭipakkhasattā. Te hi dāṭhāvudhāti ‘‘dāṭhino’’ti vuccanti, nadanti dāṭhinoti idampi janavivekadassanatthameva gahitaṃ.
「夜坐」即指夜晚入禅。所谓隐秘者，即远离人群居住於寂静之处。云为天象。所谓“咆哮”指响声隆隆如暴雨冲刷。所谓“猛兽”如狮及虎等对立之强敌。故称“猛兽”，亦有割断群聚之意，此亦昭示远离人群的宁静深意。
Vitakke uparundhiyattanoti attasantānapariyāpannatāya attano kāmavitakkādike micchāvitakke paṭipakkhabalena nisedhetvā. Attanoti vā idaṃ vindatīti iminā yojetabbaṃ ‘‘tato ratiṃ paramataraṃ attanā na vindatī’’ti. Nagantareti pabbatantare. Nagavivaranti pabbataguhaṃ pabbhāraṃ vā. Samassitoti nissito upagato. Vītaddaroti vigatakilesadaratho. Vītakhiloti pahīnacetokhilo.
『思维』者，指心念活动的起伏移动。『抑止』者，由于自己专注内心，具足周遍，故以对治力量禁止自身诸如贪欲思维等错误念头。『自身』者，谓此处所摄，依此而言，应当建立『因此自身不生起更胜之爱乐』的义。『远离村落』者，谓在山间山丘之外。『村落深处』者，是谓村落旁的山洞或岩穴。『依恃』者，是指依止或依靠。『净除』者，意即摧毁烦恼。『无染』者，意指已经断除烦恼之心。『去垢』者，谓内心染污已消除。
Sukhīti jhānādisukhena sukhito. Malakhilasokanāsanoti rāgādīnaṃ malānaṃ pañcannañca cetokhilānaṃ ñātiviyogādihetukassa sokassa ca pahāyako. Niraggaḷoti, aggaḷaṃ vuccati avijjā nibbānapurapavesanivāraṇato, tadabhāvato niraggaḷo. Nibbanathoti nitaṇho. Visalloti, vigatarāgādisallo. Sabbāsaveti, kāmāsavādike sabbepi āsave. Byantikatoti byantikatāvī ariyamaggena vigatante katvā ṭhito diṭṭhadhammasukhavihāratthaṃ yadā jhāyati, tato jhānaratito paramataraṃ ratiṃ na vindatīti yojanā. Evaṃ pana vatvā thero ajakaraṇītīrameva gato.
『快乐』者，即因禅定等之快乐而得乐。『除恶恼忧』者，谓着断诸如贪等五毒心垢及愁恼等心染污，断除离别等诸苦因故而除愁。『无无明』者，谓无明谓为障碍入涅槃，然因无明之初生，无此障碍故称无无明。『涅槃』者，谓涅槃果。『柔软』者，谓断除贪等染恨之心质柔软。『诸烦恼』者，谓诸欲恼等众烦恼皆断。『究竟者』者，谓在圣道中已尽断无余，现观诸法真义、安住于理趣，依此禅定时，虽生禅喜乐，却不生更胜之爱乐。此义已说，长老不做作，纯真而去。
Bhūtattheragāthāvaṇṇanā niṭṭhitā. · 布达长老偈注释完毕。
Navakanipātavaṇṇanā niṭṭhitā. · 九集注释完毕。