11. Ekādasanipāto · 11. 十一集义注
11. Ekādasanipāto十一集
1. Saṃkiccattheragāthāvaṇṇanā桑吉吒长老偈释
Ekādasanipāte kiṃ tavattho vane tātātiādikā āyasmato saṃkiccattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālakule paṭisandhiṃ gaṇhi. Tasmiṃ kucchigateyeva mātā byādhitā hutvā kālamakāsi. Tassā susānaṃ netvā jhāpiyamānāya gabbhāsayo na jhāyi. Manussā sūlehi kucchiṃ vijjhantā dārakassa akkhikoṭiṃ pahariṃsu. Te taṃ vijjhitvā aṅgārehi paṭicchādetvā pakkamiṃsu. Kucchipadesopi jhāyi, aṅgāramatthake pana suvaṇṇabimbasadiso dārako padumagabbhe nipanno viya ahosi. Pacchimabhavikasattassa hi sinerunā otthariyamānassapi arahattaṃ appatvā jīvitakkhayo nāma natthi.
十一集部中题为「在森野中怎样化解」的那一段，是对尊者桑吉卡长老的偈颂。其起因为何？这件事在古代佛陀时代多次出现，在各处存在依赖环境不变而保持善业的情况，因此在本佛出世时，于舍卫城婆罗门大姓之家重新降生。此时，母亲在篱笆中生病，时节已到。母死后，胎胞未破，胎儿仍未离散。有人以棍刺破胎膜，刺破胎膜的棍枝反被孩子挨刺致伤，眼睛挫伤。众人知情后，以炭火覆盖遮蔽伤口后离去。胎足也感知了痛苦，但眼中闪现似金光的婴儿，如同卧于莲花胎中一般。后世那众生虽因情感起执，终未得阿拉汉果，故称无生死终结。
Punadivase āḷāhanaṭṭhānaṃ gatā manussā tathānipannaṃ dārakaṃ disvā acchariyabbhutacittajātā dārakaṃ ādāya gāmaṃ pavisitvā nemittake pucchiṃsu. Nemittakā ‘‘sace ayaṃ dārako agāraṃ ajjhāvasissati, yāva sattamā kulaparivaṭṭā duggatā bhavissanti. Sace pabbajissati, pañcahi samaṇasatehi parivuto vicarissatī’’ti āhaṃsu. Ñātakā ‘‘hotu, vaḍḍhitakāle amhākaṃ ayyassa sāriputtattherassa santike taṃ pabbājessāmā’’ti vatvā saṅkunā chinnakkhikoṭitāya saṃkiccoti vadantā aparabhāge saṃkiccoti vohariṃsu. So sattavassikakāle attano gabbhagatasseva mātu maraṇaṃ, gabbhe ca attano pavattiṃ sutvā saṃvegajāto ‘‘pabbajissāmī’’ti āha. Ñātakā ‘‘sādhu, tātā’’ti dhammasenāpatissa santikaṃ netvā, ‘‘bhante, imaṃ pabbājethā’’ti adaṃsu. Thero taṃ tacapañcakakammaṭṭhānaṃ datvā pabbājesi. So khuraggeyeva saha paṭisambhidāhi arahattaṃ patvā tiṃsamattehi bhikkhūhi saddhiṃ araññe viharanto ce corahatthato mocetvā sayampi te core dametvā pabbājetvā aññatarasmiṃ vihāre bahūhi bhikkhūhi saddhiṃ viharanto te vivādapasute disvā ‘‘aññattha gacchāmī’’ti bhikkhū āpucchi. Ayamettha saṅkhepo, vitthāro pana dhammapadavatthumhi (dha. pa. aṭṭha. 1.saṅkiccasāmaṇeravatthu) āgatanayeneva veditabbo. Atha naṃ aññataro upāsako upaṭṭhātukāmo āsannaṭṭhāne vāsaṃ yācanto –
翌日，人们来到艾罗罕树下，见到同处的人们中那个异常的婴儿，心生诧异，便带婴儿入村，向尼米塔乞询：“若此婴儿留在家中，至七岁时其家族将遭严重变祸；若令其出家，将在五位沙门的护持下周行无碍。”亲族答：“愿如是，我们增长时当亲近阿难长老，令其出家。”于是剪断头发施加剃度礼，称为桑吉卡（“剪断袭”）。该婴七岁时，其母如腹中胎儿般死去，听闻母已临终，心生愤怒，发愿“我当出家。”亲属称善，带至法军领袖面前，说：“尊者，请收这位出家人。”长老授予五种修行处，予以出家。该人即使持有三叉刀，但在林中曾与三十余比库生活，后因有人偷盗解脱他们，自己也降伏贼人，出家修行。有一处禅林，常与多位比库同住，见他们争执，遂言“我另去他方。”此即简要叙述，详说当读法句经注（法句经注本第一篇桑吉卡沙玛内拉事）。后来又有一比库尼想要伺奉，乞求住在附近——
§597
597.
‘‘Kiṃ tavattho vane tāta, ujjuhānova pāvuse;
「在森林中，你说如何呢，父亲？像清晨露水一样短暂；
Verambhā ramaṇīyā te, paviveko hi jhāyina’’nti. –
你的隐居之处美丽如乐园，你的禅定令人安乐。」
Paṭhamaṃ gāthamāha. Taṃ sutvā thero –
这是第一句偈。听罢，长老说：
§598
598.
‘‘Yathā abbhāni verambho, vāto nudati pāvuse;
‘‘如同天光之色在风起时被遮蔽，风吹动树林；
Saññā me abhikiranti, vivekapaṭisaññutā.
我的观念被扰乱，但对于独处之慧觉，我保持了清明的觉知。”
§599
599.
‘‘Apaṇḍaro aṇḍasambhavo, sīvathikāya niketacāriko;
‘‘无明如蛋所生，无明是依附在愚痴之内的落草者；
Uppādayateva me satiṃ, sandehasmiṃ virāganissitaṃ.
正如我的正念生起，完全依止于了断怀疑的离欲境界。”
§600
600.
‘‘Yañca aññe na rakkhanti, yo ca aññe na rakkhati;
“他人不护持，而自己亦不护持；
Sa ve bhikkhu sukhaṃ seti, kāmesu anapekkhavā.
正是这比库，于欲乐中不起贪恋，因此安乐自在。
§601
601.
‘‘Acchodikā puthusilā, gonaṅgalamigāyutā;
“碎片石、大石群、岸边的岩石，
Ambusevālasañchannā, te selā ramayanti maṃ.
沾水湿润苔藓覆盖，这些岩石令我欢喜。
§602
602.
‘‘Vasitaṃ me araññesu, kandarāsu guhāsu ca;
「我已安住于森林中，山洞及穴居之间；
Senāsanesu pantesu, vāḷamiganisevite.
驻处于军营、路旁，及如野猪隐匿之地。
§603
603.
六百零三。
‘‘‘Ime haññantu vajjhantu, dukkhaṃ pappontu pāṇino’;
『愿众生彼遭杀戮，受苦难而堕入痛苦』；
Saṅkappaṃ nābhijānāmi, anariyaṃ dosasaṃhitaṃ.
我不曾生起此恶念，这非圣人所生之恚恨聚合的心思。」
§604
604.
六百零四。
‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;
世尊被我侍奉，佛陀的教法作何？
Ohito garuko bhāro, bhavanetti samūhatā.
重担已经卸下，欲界烦恼尽除。
§605
605.
六百零五。
‘‘Yassa catthāya pabbajito, agārasmānagāriyaṃ;
为某目的出家者，舍家而非市井人；
So me attho anuppatto, sabbasaṃyojanakkhayo.
此理我得未曾失，诸缚尽断无余。
§606
606.
六百零六。
‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;
「我不欢喜死亡，也不欢喜生命；
Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā.
且厌弃时机，如同成熟的庄稼即将收割。」
§607
607.
六百零七。
‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ.
「我不欢喜死亡，也不欢喜生命；
Kālañca paṭikaṅkhāmi, sampajāno patissato’’ti. – imā gāthā abhāsi;
我厌弃时机，清醒而谨慎。」——此偈如此宣说；
Tattha kiṃ tavattho vaneti kinti liṅgavipallāsena vuttaṃ. Vane ko tavattho, kiṃ payojananti attho. Tātāti daharasāmaṇeratāya naṃ attano puttaṭṭhāne ṭhapetvā ālapati. Ujjuhānova pāvuseti ujjuhāno kira nāma eko pabbato, so pana gahanasañchanno bahusoṇḍikandaro, tahaṃ tahaṃ sandamānasalilo , vassakāle asappāyo, tasmā ujjuhāno vā pabbato etarahi pāvusakāle tava kimatthiyoti attho. Keci panettha ‘‘ujjuhāno nāma eko sakuṇo sītaṃ na sahati, vassakāle vanagumbe nilīno acchatī’’ti vadanti. Tesaṃ matena ujjuhānassa viya sakuṇassa pāvusakāle ko tava attho vaneti? Verambhā ramaṇīyā teti verambhavātā vāyantā kiṃ te ramaṇīyāti yojanā. Keci ‘‘verambhā nāma ekā pabbataguhā, pabbhāro’’ti ca vadanti. Tañca ṭhānaṃ gamanāgamanayuttaṃ janasambādharahitaṃ chāyūdakasampannañca, tasmā verambhā ramaṇīyā, vane vasituṃ yuttarūpā. Kasmā? Paviveko hi jhāyinaṃ yasmā tādisānaṃ jhāyīnaṃ yattha katthaci pavivekoyeva icchitabbo, tasmā ‘‘dūraṃ araññaṭṭhānaṃ agantvā verambhāyaṃ vasa, tātā’’ti vadati. Ayañhettha adhippāyo – yasmā jhāyīnaṃ pavivekakkhame nivāsaphāsuke senāsane laddheyeva jhānādayo sampajjanti, na aladdhe, tasmā na evarūpe sītakāle yattha katthaci vane vasituṃ sakkā, guhāpabbhārādīsu pana sakkāti.
在此，何为「森林」？这乃是因比喻义本坏而被称。森林为何？目的是什么？譬如幼年沙玛内喜爱此，未将其视为自己儿处而谈论。乌炬山（Ujjuhāna）犹如乌炬，是一座名山，实为密林深藏，长满杂草苔藓。其间溪流纵横，雨季水多难行。因此此山于雨季成为溪谷，当此雨季为何可称为森林？有些人说「乌炬山是一只鸟，寒冷不耐，雨季藏于树洞」。按此说法，雨季乌炬鸟何用森林？有些人又说「威兰巴（Verambhā）是山洞或石室」。此地通行往来无路人烟，有树荫水流充足，因之威兰巴适合游住。为何？因对入禅人来说，此地可独居，修习禅那，远离尘劳，有此入禅居所，称为威兰巴。入禅者需有独处场所，若禅地缺乏此，便无法修行定力，故雨季不能任意游住森林、洞穴等处。
Evaṃ upāsakena vutte thero vanādayo eva maṃ ramentīti dassento ‘‘yathā abbhānī’’tiādimāha. Tassattho – yathā pāvuse kāle abbhāni valāhakāni verambhavāto nudati khipati nīharati, evameva me cittaṃ vivekapaṭisaññutā saññā abhikiranti vivekaṭṭhānaṃyeva ākaḍḍhanti.
如是游户所言，长老等仍乐于森林诸处，显示说：「正如雨季中，风吹落叶、暴雨，自威兰巴吹散掠夺、迅速驱除，如是我心则觉独处宁静，集于专注、觉知，唯念独处之境而内心清净。」
Kiñca ? Apaṇḍaro kāḷavaṇṇo, aṇḍasambhavo aṇḍajo kāko, sīvathikāya susānaṭṭhāne, niketacāriko tameva nivāsanaṭṭhānaṃ katvā vicaraṇako uppādayateva me satiṃ, sandehasmiṃ virāganissitanti, kāyasmiṃ virāgūpasaṃhitaṃ kāyagatāsatikammaṭṭhānaṃ mayhaṃ uppādayatiyeva. Ekadivasaṃ kira thero kākena khajjamānaṃ manussakuṇapaṃ passitvā asubhasaññaṃ paṭilabhi, taṃ sandhāya evamāha. Tena kāye sabbaso chandarāgassa natthitāya vaneyeva vasitukāmomhīti dasseti. Yañcāti ca-saddo samuccayattho, tena aññampi mama araññavāsakāraṇaṃ suṇāhīti dasseti. Yaṃ pabbajitaṃ mettāvihāritāya alobhaniyaparikkhāratāya ca rakkhitabbassa abhāvato aññe sevakādayo na rakkhanti. Yo ca pabbajito aññe kenaci kiñcanapalibodhabhūte na rakkhati tādisānaṃyeva abhāvato. Sa ve bhikkhu sukhaṃ setīti, so bhikkhu samucchinnakilesakāmatāya sabbaso vatthukāmesu anapekkhavā apekkhārahito yattha katthaci sukhaṃ seti. Tassa anusaṅkitaparisaṅkitābhāvato araññamhi gāmamhi sadisamevāti attho.
此外，有只黑色未睹光明的乌鸦，在死去的尸身处游荡，居所固定。此景生起我心中怀疑，似能生无欲，埋藏身念处，修持身念。某日长老看见受疥癣折磨的人类鸦时，生起不净观念，因而说：『此身除却贪欲痴念，唯愿自在森林中安住。』其意义乃是：此言表达他与其他森林中的出家人一样，远离净财和俗务。其他人未能护持，守护净财。若有人不加持护，则同样不护净财。此比库自在，是因为断除所有烦恼贪欲，断除对衣帛饮食的执着，自在随所。因其无缠缚，他于荒野与村落同为一体。
Idāni pabbatavanādīnaṃ ramaṇīyataṃ vasitapubbatañca dassetuṃ ‘‘acchodikā’’tiādi vuttaṃ. Tattha vasitaṃ meti, vuṭṭhapubbaṃ mayā. Vāḷamiganiseviteti, sīhabyagghādīhi vāḷamigehi upasevite vane.
今当显现山林等处之宜居胜处，谓之「树冠茂盛」。树冠茂盛即居所，为我所建立。被称作野狼所依的森林，由狮子、虎、野狼等所护卫。
Saṅkappaṃ nābhijānāmīti, ime ye keci pāṇino sattā ususattiādīhi paharaṇehi haññantu māriyantu muṭṭhippahārādīhi vajjhantu bādhīyantu, aññena vā yena kenaci ākārena dukkhaṃ pappontu pāpuṇantūti; evaṃ dosasaṃhitaṃ paṭighasaṃyuttaṃ tato eva anariyaṃ byāpādavihiṃsādippabhedaṃ pāpasaṅkappaṃ uppāditaṃ nābhijānāmi, micchāvitakko na uppannapubboti mettāvihāritaṃ dasseti.
我不识其心念：有些人带有杀戮、伤害、掠夺、抢夺、抓捕等恶行，或由他人格形变故生苦受。彼时此恶心意、恐怖意与他恶业混杂，激起非圣人之嗔恨、害恶、打斗等恶意。此心非善，是执邪见，非因慈心而生。
Idāni ‘‘pariciṇṇo’’tiādinā attano katakiccataṃ dasseti. Tattha pariciṇṇoti upāsito ovādānusāsanīkaraṇavasena. Ohitoti orohito. Garuko bhāroti garutaro khandhabhāro.
今当以「完成」一词，显示其所作所为。完成者，是称谓近事者依戒律遵守命令者。下降者，谓落下。沉重者，谓多数负重。
Nābhinandāmimaraṇanti ‘‘kathaṃ nu kho me maraṇaṃ siyā’’ti maraṇaṃ na icchāmi. Nābhinandāmi jīvitanti ‘‘kathaṃ nu kho ahaṃ ciraṃ jīveyya’’nti jīvitampi na icchāmi. Etena maraṇe jīvite ca samānacittataṃ dasseti. Kālañca paṭikaṅkhāmīti parinibbānakālaṃva āgamemi. Nibbisanti nibbisanto, bhatiyā kammaṃ karonto. Bhatako yathāti yathā bhatako parassa kammaṃ karonto kammasiddhiṃ anabhinandantopi kammaṃ karontova divasakkhayaṃ udikkhati, evaṃ ahampi jīvitaṃ anabhinandantopi attabhāvassa yāpanena maraṇaṃ anabhinandantopi pariyosānakālaṃ paṭikaṅkhāmīti. Sesaṃ vuttanayameva.
我不喜乐死亡，想道：“我的死亡怎会到来呢？”因此我不愿死亡。我也不喜乐生命，思惟“我怎能长久存活呢？”故对生命亦不生喜好。由此显示于生死二者心意相同。时节亦可预期，犹如期盼般涅槃之时。堕落者堕落，行恶者作恶。仆人如同仆人一般，为他人作业，虽不喜作业，仍勤作业至一日终止。正如如此，我虽不喜生命，然因对自我存在的维持，而不喜死亡，乃至于期盼终结之时。以上即是所说之义。
Saṃkiccattheragāthāvaṇṇanā niṭṭhitā. · 桑吉吒长老偈释已毕。
Ekādasanipātavaṇṇanā niṭṭhitā. · 十一集释已毕。