14. Tiṃsanipāto · 14. 三十集义注
14. Tiṃsanipāto十四、三十集
1. Subhājīvakambavanikātherīgāthāvaṇṇanā一、基瓦咖芒果林的苏芭长老尼偈注释
Tiṃsanipāte jīvakambavanaṃ rammantiādikā subhāya jīvakambavanikāya theriyā gāthā. Ayampi purimabuddhesu katādhikārā tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinantī, sambhāvitakusalamūlā anukkamena paribrūhitavimokkhasambhārā paripakkañāṇā hutvā, imasmiṃ buddhuppāde rājagahe brāhmaṇamahāsālakule nibbatti, subhātissā nāmamahosi. Tassā kira sarīrāvayavā sobhanavaṇṇayuttā ahesuṃ, tasmā subhāti anvatthameva nāmaṃ jātaṃ. Sā satthu rājagahappavesane paṭiladdhasaddhā upāsikā hutvā aparabhāge saṃsāre jātasaṃvegā kāmesu ādīnavaṃ disvā nekkhammañca khemato sallakkhantī mahāpajāpatiyā gotamiyā santike pabbajitvā vipassanāya kammaṃ karontī katipāheneva anāgāmiphale patiṭṭhāsi.
《三分法藏》卷三《吉瓦迦林中比库尼吉祥歌》：这是古代佛陀门徒所作的多首颂歌。于彼时，诸佛所教法，皆随境起寂、善法显现，根于成熟之善根，如法发展断尽法能成就究竟慧果。此正是在佛陀初出世，王舍城婆罗门贵族之家诞生的一位名为吉祥尼比库尼。其身形体诸分俱美而色泽鲜明，由此得名“吉祥比库尼”。她于佛陀入王舍城时，以坚定信心成为近事女居士，见世间生死流转初起烦恼，欲爱烦恼诸害，心遂离欲远贪，法喜充满，依止伟大的玛哈巴嘉巴娣果德弥，出家修行观照（观法）。几个月内断尽五取，证得不还果位而安住。
Atha naṃ ekadivasaṃ aññataro rājagahavāsī dhuttapuriso taruṇo paṭhamayobbane ṭhito jīvakambavane divāvihārāya gacchantiṃ disvā paṭibaddhacitto hutvā maggaṃ ovaranto kāmehi nimantesi. Sā tassa nānappakārehi kāmānaṃ ādīnavaṃ attano ca nekkhammajjhāsayaṃ pavedentī dhammaṃ kathesi. So dhammakathaṃ sutvāpi na paṭikkamati, nibandhatiyeva. Therī naṃ attano vacane atiṭṭhantaṃ akkhimhi ca abhirattaṃ disvā, ‘‘handa, tayā sambhāvitaṃ akkhi’’nti attano ekaṃ akkhiṃ uppāṭetvā tassa upanesi. Tato so puriso santāso saṃvegajāto tattha vigatarāgova hutvā theriṃ khamāpetvā gato. Therī satthu santikaṃ agamāsi. Satthuno saha dassanenevassā akkhi paṭipākatikaṃ ahosi. Tato sā buddhagatāya pītiyā nirantaraṃ phuṭā hutvā aṭṭhāsi. Satthā tassā cittācāraṃ ñatvā dhammaṃ desetvā aggamaggatthāya kammaṭṭhānaṃ ācikkhi. Sā pītiṃ vikkhambhetvā tāvadeva vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Arahattaṃ pana patvā phalasukhena nibbānasukhena viharantī attano paṭipattiṃ paccavekkhitvā attanā tena ca dhuttapurisena vuttagāthā udānavasena –
后某一日，王舍城中一名青年邪恶无度，立于初出家的吉瓦迦林，昼游时见她，心有所动，遂以淫愿邀诱。吉祥尼用种种法门诠释淫欲之害及出离心，广说佛法。此人虽闻佛法，心不退转，反执著于欲。比库尼见其目中瞪大带怒，仍以悦心目视，此即心生慈悲，于一眼开示，便传以法旨。彼人闻达释法心生欢喜而灭怒，遂放其出家比库尼而去。比库尼往佛陀处，随佛日照光明之时，法眼洞明。自此，她的心常涌佛悦，不断生起喜乐。佛知其心行，宣说觉道正行之法门。她超越喜悦渐次强养慧观及断慧，伴随正分，证得阿拉汉果。证果后，她以涅槃之乐安住，复察自身正行，彼此间还诵邪人对她吟诵之歌及其赞歌
§368
368.
三百六十八。
‘‘Jīvakambavanaṃ rammaṃ, gacchantiṃ bhikkhuniṃ subhaṃ;
「吉瓦迦林美景，诸比库尼游行；
Dhuttako sannivāresi, tamenaṃ abravī subhā.
恶人杜特宣言，对彼比库尼呼唤。」
§369
369.
三百六十九。
‘‘Kiṃ te aparādhitaṃ mayā, yaṃ maṃ ovariyāna tiṭṭhasi;
『什么是我所犯的过失，使你站立在我敌对的位置？』
Na hi pabbajitāya āvuso, puriso samphusanāya kappati.
『事实上，朋友，对于出家人而言，男子不应当以亲近之心与之相交。』
§370
370.
三百七十。
‘‘Garuke mama satthusāsane, yā sikkhā sugatena desitā;
『在世尊严重的教法中，那是善逝所宣说的戒律；』
Parisuddhapadaṃ anaṅgaṇaṃ, kiṃ maṃ ovariyāna tiṭṭhasi.
『纯净清净、不染污的戒律，我凭什么令你站立于敌对位置？』
§371
371.
三百七十一。
‘‘Āvilacitto anāvilaṃ, sarajo vītarajaṃ anaṅgaṇaṃ;
『心不玷污者，无垢清净，天生纯洁，身无尘垢者；』
Sabbattha vimuttamānasaṃ, kiṃ maṃ ovariyāna tiṭṭhasi.
『心于诸处皆解脱，自在无碍者，汝何因由而立于此乎？』
§372
372.
三百七十二。
‘‘Daharā ca apāpikā casi, kiṃ te pabbajjā karissati;
『汝尚为未堕恶者，何以为受出家戒乎？』
Nikkhipa kāsāyacīvaraṃ, ehi ramāma supupphite vane.
『放下袈裟衣服，来此佛法兴盛之林苑中安住。』
§373
373.
三百七十三。
‘‘Madhurañca pavanti sabbaso, kusumarajena samuṭṭhitā dumā;
「众风皆柔和地吹拂，大地被繁花簇拥起来，盈满芬芳香气；
Paṭhamavasanto sukho utu, ehi ramāma supupphite vane.
初春时节生命欣欣向荣，欢迎你来这个鲜花盛开的森林中游乐。」
§374
374.
三百七十四。
‘‘Kusumitasikharā ca pādapā, abhigajjantiva māluteritā;
「花朵盛开在树梢和枝条上，仿佛围绕颈颌的花环一般摇曳，
Kā tuyhaṃ rati bhavissati, yadi ekā vanamogahissasi.
汝若只爱一座森林荒野，何时能得真正的欢喜快乐呢？」
§375
375.
三百七十五。
‘‘Vāḷamigasaṅghasevitaṃ, kuñjaramattakareṇuloḷitaṃ;
“此地为象群所涉猎居住，由如大象之毛皮覆盖，毛发蓬乱卷曲；
Asahāyikā gantumicchasi, rahitaṃ bhiṃsanakaṃ mahāvanaṃ.
你欲孤身前往，是无依无助，且恐怖危险的广大森林。
§376
376.
三百七十六。
‘‘Tapanīyakatāva dhītikā, vicarasi cittalateva accharā;
“女孩如炽热的熔炉，心绪如树叶随风摇摆；
Kāsikasukhumehi vaggubhi, sobhasī suvasanehi nūpame.
肤色如细腻的沙石绒毛，光彩照人，香气宜人无双。
§377
377.
三百七十七。
‘‘Ahaṃ tava vasānugo siyaṃ, yadi viharemase kānanantare;
「我愿随从于你，若你居于树林深处；
Na hi matthi tayā piyattaro, pāṇo kinnarimandalocane.
实无比你更亲爱者，手足之情如翼人之目。」
§378
378.
三百七十八。
‘‘Yadi me vacanaṃ karissasi, sukhitā ehi agāramāvasa;
「倘若你应允我言，安然前来此屋中；
Pāsādanivātavāsinī, parikammaṃ te karontu nāriyo.
此宫阁风吹居所，女人们当为你护持。」
§379
379.
三百七十九。
‘‘Kāsikasukhumāni dhāraya, abhiropehi ca mālavaṇṇakaṃ;
「佩带上细腻精美的玻璃珠宝，用金属镶嵌的美丽装饰；
Kañcanamaṇimuttakaṃ bahuṃ, vividhaṃ ābharaṇaṃ karomi te.
装饰着许多黄金宝石，做成种种华丽的首饰。」
§380
380.
三百八十。
‘‘Sudhotarajapacchadaṃ subhaṃ, gonakatūlikasanthataṃ navaṃ;
「穿戴整齐华美的上衣，洁净如初制，光鲜亮丽；
Abhiruha sayanaṃ mahārahaṃ, candanamaṇḍitasāragandhikaṃ.
攀登高大的卧榻，涂抹着檀木膏和花香。」
§381
381.
三百八十一。
‘‘Uppalaṃ cudakā samuggataṃ, yathā taṃ amanussasevitaṃ;
『蒲葵叶茎相连聚合，如同未被异类所触，』
Evaṃ tvaṃ brahmacārinī, sakesaṅgesu jaraṃ gamissasi.
『汝亦如是，比库尼行者，将于贪欲缠绕中步入老残。』
§382
382.
『三百八十二。』
‘‘Kiṃ te idha sārasammataṃ, kuṇapapūramhi susānavaḍḍhane;
『何者于此，汝所深信之要门，粗瓮满溢美酒增长，』
Bhedanadhamme kaḷevare, yaṃ disvā vimano udikkhasi.
『破坏本性之恶肿，见之则生厌离愤恨。』
§383
383.
『三百八十三。』
‘‘Akkhīni ca tūriyāriva, kinnariyāriva pabbatantare;
『如同第三只眼，亦如山间的琴鹤女，』
Tava me nayanāni dakkhiya, bhiyyo kāmaratī pavaḍḍhati.
『你的双眼映照着我，令我情欲之心愈加增长。』
§384
384.
『三百八十四。』
‘‘Uppalasikharopamāni te, vimale hāṭakasannibhe mukhe;
『你的目如莲花冠，洁净明净，宛若集市门户旁的明灯，』
Tava me nayanāni dakkhiya, bhiyyo kāmaguṇo pavaḍḍhati.
『你的双眼映照着我，令我的欲望本性更趋增长。』
§385
385.
『三百八十五。』
‘‘Api dūragatā saramhase, āyatapamhe visuddhadassane;
「你虽远赴他方，内心却躁乱，目光散乱，心识模糊，却志在清净觉知。」
Na hi matthi tayā piyattaro, nayanā kinnarimandalocane.
「确实没有比你更亲近的，没有比你更珍爱的，眼睛看见的，也都如空中飞禽般难以捕捉。」
§386
386.
三百八十六。
‘‘Apathena payātumicchasi, candaṃ kīḷanakaṃ gavesasi;
「你想趁夜逃离，寻觅月亮的嬉戏之处；」
Meruṃ laṅghetumicchasi, yo tvaṃ buddhasutaṃ maggayasi.
「你想越过须弥山峰，而你正走在佛陀所示之道上。」
§387
387.
三百八十七。
‘‘Natthi hi loke sadevake, rāgo yatthapi dāni me siyā;
『在世间确实无此众神，若我如今有所爱着，』
Napi naṃ jānāmi kīriso, atha maggena hato samūlako.
『我亦不知其可恨，若因此断杀生路径而根绝。』
§388
388.
『三百八十八。』
‘‘Iṅgālakuyāva ujjhito, visapattoriva aggito kato;
『如同莲蓬耸起，犹如毒蛇燃烧，恶行已成；』
Napi naṃ passāmi kīriso, atha maggena hato samūlako.
『我亦不见其可恨，若因此断杀生路径而根绝。』
§389
389.
『三百八十九。』
‘‘Yassā siyā apaccavekkhitaṃ, satthā vā anupāsito siyā;
『若有人被轻视，或师长不被亲近，』
Tvaṃ tādisikaṃ palobhaya, jānantiṃ so imaṃ vihaññasi.
『汝若生此愚痴之贪婪，他人即知，心中发恚恨。』
§390
390.
三百九十。
‘‘Mayhañhi akkuṭṭhavandite, sukhadukkhe ca satī upaṭṭhitā;
『我虽受其非难，然于苦乐皆持正念；』
Saṅkhatamasubhanti jāniya, sabbattheva mano na limpati.
『知诸行无常，心不为所染着。』
§391
391.
三百九十一。
‘‘Sāhaṃ sugatassa sāvikā, maggaṭṭhaṅgikayānayāyinī;
「我是善逝世尊的护法女，是依止圣道的前行者；
Uddhaṭasallā anāsavā, suññāgāragatā ramāmahaṃ.
擅长正语，已断无漏，安住于空寂之所，身心安乐自在。」
§392
392.
三百九十二。
‘‘Diṭṭhā hi mayā sucittitā, sombhā dārukapillakāni vā;
「我已观察确知，如同新鲜竹芽，
Tantīhi ca khīlakehi ca, vinibaddhā vividhaṃ panaccakā.
被绳索与竹棍缠结，束缚着多种蛇类。」
§393
393.
三百九十三。
‘‘Tamhuddhaṭe tantikhīlake, vissaṭṭhe vikale parikrite;
『彼处』者，谓断裂之处；『粗硬麻线』者，谓扎手之物；『脱落破碎』者，谓不圆满；『畸形扭曲』者，谓与常不同。
Na vindeyya khaṇḍaso kate, kimhi tattha manaṃ nivesaye.
不应于此处找到能够断开的部位，于何处安置心念？
§394
394.
‘‘Tathūpamā dehakāni maṃ, tehi dhammehi vinā na vattanti;
『为身者』譬如是，离此诸法则不能存续，
Dhammehi vinā na vattati, kimhi tattha manaṃ nivesaye.
若无此诸法，何处可着心安念？
§395
395.
‘‘Yathā haritālena makkhitaṃ, addasa cittikaṃ bhittiyā kataṃ;
如同被铁灰渍污的心意，因偏见而变得破碎；
Tamhi te viparītadassanaṃ, saññā mānusikā niratthikā.
在这其中你目睹相反的见解，心识的观念（假象）没有实际意义。
§396
396.
‘‘Māyaṃ viya aggato kataṃ, supinanteva suvaṇṇapādapaṃ;
如同行者误入火焰般，像梦境中金黄色的树枝；
Upagacchasi andha rittakaṃ, janamajjheriva rupparūpakaṃ.
你接近了盲目的荒芜之地，犹如插入了多种不美之形态。
§397
397.
‘‘Vaṭṭaniriva koṭarohitā, majjhe pubbuḷakā saassukā;
「环状纹理如折断的树枝，中心处有泡状膨起，遍布皱褶；
Pīḷakoḷikā cettha jāyati, vividhā cakkhuvidhā ca piṇḍitā.
这里生出结痂疮疹，眼部出现多种不同病变。」
§398
398.
‘‘Uppāṭiya cārudassanā, na ca pajjittha asaṅgamānasā;
「滋生多样的美丽形态，但不应放纵或随意亲近；
Handa te cakkhuṃ harassu taṃ, tassa narassa adāsi tāvade.
现今你应弃除此眼，因这人曾给予你太多苦痛。」
§399
399.
‘‘Tassa ca viramāsi tāvade, rāgo tattha khamāpayī ca naṃ;
「于此彼者止息欲望，由此嗔恚亦被消释；
Sotthi siyā brahmacārinī, na puno edisakaṃ bhavissati.
愿此修行居士得安乐，不复堕入恶境受苦。」
§400
400.
第四百条。
‘‘Āsādiya edisaṃ janaṃ, aggiṃ pajjalitaṃva liṅgiya;
「如同火焰点燃周身，燃烧不灭，
Gaṇhiya āsīvisaṃ viya, api nu sotthi siyā khamehi no.
而执如火钉牢不放，焉能得安乐与消释？
§401
401.
第四百一条。」
‘‘Muttā ca tato sā bhikkhunī, agamī buddhavarassa santikaṃ;
“然后那比库尼出离了出来，来到佛陀所处近旁；
Passiya varapuññalakkhaṇaṃ, cakkhu āsi yathā purāṇaka’’nti. –
她观见那具足殊胜功德特征的圣人，眼目如古时候一样明澈。”
Imā gāthā paccudāhāsi.
此为此处诗偈的解说。
Tattha jīvakambavananti jīvakassa komārabhaccassa ambavanaṃ. Rammanti ramaṇīyaṃ. Taṃ kira bhūmibhāgasampattiyā chāyūdakasampattiyā ca rukkhānaṃ ropitākārena ativiya manuññaṃ manoramaṃ. Gacchantinti ambavanaṃ uddissa gataṃ, divāvihārāya upagacchantiṃ. Subhanti evaṃnāmikaṃ. Dhuttakoti itthidhutto. Rājagahavāsī kireko mahāvibhavassa suvaṇṇakārassa putto yuvā abhirūpo itthidhutto puriso matto vicarati. So taṃ paṭipathe disvā paṭibaddhacitto maggaṃ uparundhitvā aṭṭhāsi. Tena vuttaṃ – ‘‘dhuttako sannivāresī’’ti, mama gamanaṃ nisedhesīti attho. Tamenaṃ abravī subhāti tamenaṃ nivāretvā ṭhitaṃ dhuttaṃ subhā bhikkhunī kathesi. Ettha ca ‘‘gacchantiṃ bhikkhuniṃ subhaṃ, abravi subhā’’ti ca attānameva therī aññaṃ viya katvā vadati. Theriyā vuttagāthānaṃ sambandhadassanavasena saṅgītikārehi ayaṃ gāthā vuttā.
其中所谓“基瓦坎巴伐那”者，即基瓦之子童年时代的果园。果园因种植树木而宜人欢悦。所谓地土丰饶、阴凉水源丰厚，树木繁茂，因而特别适宜人心欢悦。朝向果园去往者，白昼前来游赏者亦众，此地盛大繁荣，此名为“苏婆提”。「杜塔寇提」意谓女子杜塔。住王舍城者，有一被称为“苏瓦纳卡拉”之大富豪的公子，年轻英俊，其名杜塔，为男子。彼见此路径，动心专注，沿途进深跋涉，于是止住。由此言语-“杜塔为阻止者”，意谓我之去路被阻止。彼复告之：“苏婆提，我阻止了她。”苏婆提比库尼即站立教诲杜塔。此处“去往的苏婆提比库尼”，称呼自己好似他人一般说道。长老妇人以叙说事理之势，作歌颂时，此诗偈由此诵出。
‘‘Abravī subhā’’ti vatvā tassā vuttākāradassanatthaṃ āha ‘‘kiṃ te aparādhita’’ntiādi. Tattha kiṃ te aparādhitaṃ mayāti kiṃ tuyhaṃ, āvuso, mayā aparaddhaṃ. Yaṃ maṃ ovariyāna tiṭṭhasīti yena aparādhena maṃ gacchantiṃ ovaritvā gamanaṃ nisedhetvā tiṭṭhasi, so natthevāti adhippāyo. Atha itthītisaññāya evaṃ paṭipajjasi, evampi na yuttanti dassentī āha – ‘‘na hi pabbajitāya, āvuso, puriso samphusanāya kappatī’’ti, āvuso suvaṇṇakāraputta , lokiyacārittenapi purisassa pabbajitānaṃ samphusanāya na kappati, pabbajitāya pana puriso tiracchānagatopi samphusanāya na kappati, tiṭṭhatu tāva purisaphusanā, rāgavasenassā nissaggiyena purisassa nissaggiyassāpi phusanā na kappateva.
苏婆提曰：“我告诫你”，说此言之意谓：“你受了何罪呢？”即“你因何罪过，为我所罪，朋友？你以何罪过阻止我前进？”“阻止我去”的此罪业，毫无根据。因故，你心生为女人之见，如此行事，不过不合适之故，嘱咐曰：“为出家者而言，朋友，男子不当有情欲接触。”友人名苏瓦纳卡拉公子，依世俗常行，即便为男子，亦不适宜接触出家者；况且出家者，连与畜生接触亦不合宜。可让男子自行立定，他以男子之接触应限于随顺欲爱之缘，亦不得违犯弃绝之道。如此解释而止。
Tenāha ‘‘garuke mama satthusāsane’’tiādi. Tassattho – garuke pāsāṇacchattaṃ viya garukātabbe mayhaṃ satthu sāsane yā sikkhā bhikkhuniyo uddissa sugatena sammāsambuddhena desitā paññattā. Tāhi parisuddhapadaṃ parisuddhakusalakoṭṭhāsaṃ, rāgādiaṅgaṇānaṃ sabbaso abhāvena anaṅgaṇaṃ, evaṃbhūtaṃ maṃ gacchantiṃ kena kāraṇena āvaritvā tiṭṭhasīti.
于是曰：“因我尊师教诫严厉”，意思是：尊师教诫厚重如石伞，令我所谓遵守者，乃由妙觉者善逝佛陀为比库尼宣说的戒律谓之清净清净善法，尽除婬怒等烦恼，全然未染垢染，由此缘故，她阻止我前进站立于此。”
Āvilacittoti cittassa āvilabhāvakarānaṃ kāmavitakkādīnaṃ vasena āvilacitto, tvaṃ tadabhāvato anāvilaṃ, rāgarajādīnaṃ vasena sarajo, sāṅgaṇo tadabhāvato vītarajaṃ anaṅgaṇaṃ sabbattha khandhapañcake samucchedavimuttiyā vimuttamānasaṃ, maṃ kasmā ovaritvā tiṭṭhasīti?
所谓内心污染者，是指那些被贪欲等诸烦恼意念所支配的心。若言你是非污染者，则因无此污染、无贪欲等污秽，生起清净无垢之心；因无贪被染，所以称为无染。由此清净无染，远离贪烦恼，在五阴界（色、受、想、行、识）中彻底断尽一切烦恼，心得解脱。如此心已解脱，为何却拘挛于此现状而不自在呢？
Evaṃ theriyā vutte dhuttako attano adhippāyaṃ vibhāvento ‘‘daharā cā’’tiādinā dasa gāthā abhāsi. Tattha daharāti taruṇī paṭhame yobbane ṭhitā. Apāpikā casīti rūpena alāmikā ca asi , uttamarūpadharā cāhosīti adhippāyo. Kiṃ te pabbajjā karissatīti tuyhaṃ evaṃ paṭhamavaye ṭhitāya rūpasampannāya pabbajjā kiṃ karissati, vuḍḍhāya bībhaccharūpāya vā pabbajitabbanti adhippāyena vadati. Nikkhipāti chaḍḍehi. ‘‘Ukkhipā’’ti vā pāṭho, apanehīti attho.
有位长老称：善男子出于自身之决心断除烦恼，分说他法，开示十句偈语。‘少年时’指年少阶段，置身于最初的青壮年。‘身体不健’指形体不佳、貌不俊美，而‘拥有上佳形体’乃是这段话的中心思想。长老说：你若刚刚出家、身具美体，当如何精进出家？若是上了年纪、身貌粗陋，是否仍当出家？长老意即：当舍弃一切羁绊和执著。“移舍”或作“离舍”，意指离开旧境，舍弃烦恼。
Madhuranti subhaṃ, sugandhanti attho. Pavantīti vāyanti. Sabbasoti samantato. Kusumarajena samuṭṭhitā dumāti ime rukkhā mandavātena samuṭṭhahamānakusumareṇujātena attano kusumarajena sayaṃ samuṭṭhitā viya hutvā samantato surabhī vāyanti. Paṭhamavasanto sukhoutūti ayaṃ paṭhamo vasantamāso sukhasamphasso ca utu vattatīti attho.
‘甘美’是美好、芬芳之意。‘吹拂’指微风轻荡。‘充满’表遍布所有处。比喻如同被花朵的清香芬芳所充满，这些树木虽被和煦微风吹拂，花粉随风飘散，因而自身和周围亦被花香萦绕。‘春季第一月是愉快的’意谓这是春季初月，伴随着舒适的气候和宜人的气息。
Kusumitasikharāti supupphitaggā. Abhigajjantiva māluteritāti vātena sañcalitā abhigajjantiva abhitthanitā viya tiṭṭhanti. Yadi ekā vanamogahissasīti sace tvaṃ ekikā vanamogāhissasi, kā nāma te tattha rati bhavissatīti attanā baddhasukhābhirattattā evamāha.
‘花开如山峰’是指花繁茂盛如峰峦。‘如被风摇晃、藤蔓缠绕’表述树枝受风吹拂而摇动、被缠绕的状态。若你愿意独自进入林中修行，问：你在那里是否能生起正乐？此问因依于自身对乐受的喜爱而提出，故以此激励修行。
Vāḷamigasaṅghasevitanti sīhabyagghādivāḷamigasamūhehi tattha tattha upasevitaṃ. Kuñjaramattakareṇuloḷitanti mattakuñjarehi hatthinīhi ca migānaṃ cittatāpanena rukkhagacchādīnaṃ sākhābhañjanena ca āloḷitapadesaṃ. Kiñcāpi tasmiṃ vane īdisaṃ tadā natthi, vanaṃ nāma evarūpanti taṃ bhiṃsāpetukāmo evamāha. Rahitanti janarahitaṃ vijanaṃ. Bhiṃsanakanti bhayajanakaṃ.
‘与野猪群为伴’是指与狮虎等野兽及野猪群聚集一起，常常游走于此地。‘如象群游荡，践踏树枝’形象描写象群拂过树枝，恣意攀折。此处林中无其他人烟，称之为“无人之地”，此地荒凉、凶险，生动称为“令人畏惧之地”。‘无人’指没有人居住，‘险恶’意指令人生恐怖的景象。
Tapanīyakatāva dhītikāti rattasuvaṇṇena vicaritā dhītalikā viya sukusalena yantācariyena yantayogavasena sajjitā suvaṇṇapaṭimā viya vicarasi, idāneva ito cito ca sañcarasi. Cittalateva accharāti cittalatānāmake uyyāne devaccharā viya. Kāsikasukhumehīti kāsiraṭṭhe uppannehi ativiya sukhumehi. Vaggubhīti siniddhamaṭṭhehi. Sobhasī suvasanehi nūpameti nivāsanapārupanavatthehi anupame upamārahite tvaṃ idāni me vasānugo sobhasīti bhāvinaṃ attano adhippāyavasena ekantikaṃ vattamānaṃ viya katvā vadati.
‘如以红金色光辉漫步’意谓以如红宝石般的光彩庄严自己，好比发光的金像游历。如今你来来往往，心潮澎湃。‘如花园中飞舞的仙蝶’比喻心情轻快如花园仙蝶起舞。‘细微轻巧’形容都市中产生的细腻光辉。‘群集’表示聚合、集结。‘庄严妍丽’指以整洁芳香的环境作为居所，难以找到比拟的，亦无相似可比。长老以此形象喻示：你现在正如一位庄严具足的跟随者，专注于自身的觉悟道。
Ahaṃ tava vasānugo siyanti ahampi tuyhaṃ vasānugo kiṃkārapaṭissāvī bhaveyyaṃ. Yadi viharemase kānanantareti yadi mayaṃ ubhopi vanantare saha vasāma ramāma. Na hi matthi tayā piyattaroti vasānugabhāvassa kāraṇamāha. Pāṇoti satto, añño kocipi satto tayā piyataro mayhaṃ na hi atthīti attho. Atha vā pāṇoti attano jīvitaṃ sandhāya vadati, mayhaṃ jīvitaṃ tayā piyataraṃ na hi atthīti attho. Kinnarimandalocaneti kinnariyā viya mandaputhuvilocane.
我视你为我的随从，我也当成为你的随从。我们相互作随从者，有何难哉？如果我们一同住在深林之中，彼此陪伴，岂非乐事？确实不存在比你更亲近我于随从之义的理由。所谓「手」是自己，「他者」为他，若非对我有益，则与我无关。或者「手」是指自己的生命，有人以生命为重，若我之生命不如你重要，则无意义。「Kinnarimandalocaneti」者，谓如同精灵女怪之眼，目光柔和而明亮。
Yadi me vacanaṃ karissasi, sukhitā ehi agāramāvasāti sace tvaṃ mama vacanaṃ karissasi, ekāsanaṃ ekaseyyaṃ brahmacariyadukkhaṃ pahāya ehi kāmabhogehi sukhitā hutvā agāraṃ ajjhāvasa. ‘‘Sukhitā heti agāramāvasantī’’ti keci paṭhanti, tesaṃ sukhitā bhavissati, agāraṃ ajjhāvasantīti attho. Pāsādanivātavāsinīti nivātesu pāsādesu vāsinī. ‘‘Pāsādavimānavāsinī’’ti ca pāṭho, vimānasadisesu pāsādesu vāsinīti attho. Parikammanti veyyāvaccaṃ.
若你同意于我所言，快乐地来家中居住；若你接受我的话语，一起放弃苦难的梵行，安住于感官之乐中而获得快乐，就宜离开寺院，住于家中。谓「快乐地来居」者，有人以为指快乐地住家，实意在于离开寺院而居住家中。所谓「Pāsādanivātavāsinī」者，意谓住在阔堂或殿宇之中。又有称为「Pāsādavimānavāsinī」者，指住于殿及宫闱中。此乃梵师们所用俗语。
Dhārayāti paridaha, nivāsehi ceva uttariyañca karohi. Abhiropehīti maṇḍanavibhūsanavasena vā sarīraṃ āropaya, alaṅkarohīti attho. Mālavaṇṇakanti mālañceva gandhavilepanañca. Kañcanamaṇimuttakanti kañcanena maṇimuttāhi ca yuttaṃ, suvaṇṇamayamaṇimuttāhi khacitanti attho. Bahunti hatthūpagādibhedato bahuppakāraṃ. Vividhanti karaṇavikatiyā nānāvidhaṃ.
所谓「Dhārayāti」者，即抹涂、敷设。于住所之内外，应当做穿戴衣服。所谓「Abhiropehīti」者，谓以装饰、辉煌之物加饰身体。此义即装饰之意。所谓「Mālavaṇṇaka」者，犹如花环和香脂涂抹。谓「Kañcanamaṇimuttaka」者，是用金和宝珠所制之物，或曰金制宝珠。象牙等品类繁多，有各种用法，由不同制造工艺形成多种饰品。
Sudhotarajapacchadanti sudhotatāya pavāhitarajaṃ uttaracchadaṃ. Subhanti sobhanaṃ. Gonakatūlikasanthatanti dīghalomakāḷakojavena ceva haṃsalomādipuṇṇāya tūlikāya ca santhataṃ. Navanti abhinavaṃ. Mahārahanti mahagghaṃ. Candanamaṇḍitasāragandhikanti gosīsakādisāracandanena maṇḍitatāya surabhigandhikaṃ, evarūpaṃ sayanamāruha, taṃ āruhitvā yathāsukhaṃ sayāhi ceva nisīda cāti attho.
『洁净去尘上覆』者，因其洁净而去除尘垢之上覆也。『美妙』者，庄严华美也。『铺以牛毛绒毯』者，以长毛黑牛毛织物与填满天鹅绒毛等之绒褥铺陈也。『崭新』者，全新也。『极为珍贵』者，价值高昂也。『以旃檀装饰馥郁芬芳』者，以俱尸那等上等旃檀装饰，因而散发芬芳之香气也。如此之卧具，请登上，登上之后，随意躺卧或坐息——此为其义。
Uppalaṃ cudakā samuggatanti ca-kāro nipātamattaṃ, udakato uggataṃ uṭṭhitaṃ accuggamma ṭhitaṃ suphullamuppalaṃ. Yathā taṃ amanussasevitanti tañca rakkhasapariggahitāya pokkharaṇiyā jātattā nimmanussehi sevitaṃ kenaci aparibhuttameva bhaveyya. Evaṃ tvaṃ brahmacārinīti evameva taṃ suṭṭhu phullamuppalaṃ viya tuvaṃ brahmacārinī. Sakesaṅgesu attano sarīrāvayavesu kenaci aparibhuttesuyeva jaraṃ gamissasi, mudhāyeva jarājiṇṇā bhavissasi.
所谓「Uppalaṃ cudakā samuggatanti」者，谓莲花聚合成朵，宛如水中盛开的香莲。其高耸挺立，开放完美无缺。即便非人所采摘，亦受守护神灵的护卫。此莲花生长于池塘之中，乃自然所成，不囿于人事束缚。如此你亦当如莲花般纯净自在，修行者中最为花丽。你身体各个部分在细微处未被破坏，避免老病缠身，方得长久健康，不致愚顽衰老。
Evaṃ dhuttakena attano adhippāye pakāsite therī sarīrasabhāvavibhāvanena taṃ tattha vicchindentī ‘‘kiṃ te idhā’’ti gāthamāha. Tassattho – āvuso suvaṇṇakāraputta, kesādikuṇapapūre ekantena bhedanadhamme susānavaḍḍhane, idha imasmiṃ kāyasaññite asucikaḷevare kiṃ nāma tava sāranti sammataṃ sambhāvitaṃ, yaṃ disvā vimano aññatarasmiṃ ārammaṇe vigatamanasaṅkappo, ettheva vā avimano somanassiko hutvā udikkhasi, taṃ mayhaṃ kathehīti.
如此珍视自身生命之长老，比对其身体本质进行详察，进而发问「此处情况如何？」答曰——尊敬的朋友，作为金工之子，专特于修剪不良头发，去除污秽，在此身身识与心识之相依之间何为你的修习、稳定及实现？见此若于某一所处，心无混乱，正念稳固，欢喜安详，则当如是述我心意。
Taṃ sutvā dhuttako kiñcāpi tassā rūpaṃ cāturiyasobhitaṃ, paṭhamadassanato pana paṭṭhāya yasmiṃ diṭṭhipāte paṭibaddhacitto, tameva apadisanto ‘‘akkhīni ca tūriyārivā’’tiādimāha. Kāmañcāyaṃ therī suṭṭhu saṃyatatāya santindriyā, tāya thiravippasannasommasantanayananipātesu kammānubhāvanipphannesu pasannapañcappasādapaṭimaṇḍitesu nayanesu labbhamāne pabhāvisiṭṭhacāturiye diṭṭhipāte, yasmā sayaṃ caritahāvabhāvavilāsādiparikappavañcito so dhutto jāto, tasmāssa diṭṭhirāgo savisesaṃ vepullaṃ agamāsi. Tattha akkhīni ca tūriyārivāti tūri vuccati migī, ca-saddo nipātamattaṃ, migacchāpāya viya te akkhīnīti attho. ‘‘Koriyārivā’’ti vā pāḷi, kuñcakārakukkuṭiyāti vuttaṃ hoti. Kinnariyāriva pabbatantareti pabbatakucchiyaṃ vicaramānāya kinnarivanitāya viya ca te akkhīnīti attho. Tava me nayanāni dakkhiyāti tava vuttaguṇavisesāni nayanāni disvā, bhiyyo uparūpari me kāmābhirati pavaḍḍhati.
闻此，敦达迦见到她那容颜极为明丽俊美，初次目睹时更是凝心注视，因所见景象牢牢印在心中，即刻赞叹说：“眼若是第三类敌人（即猛兽敌敌者）。”这里“第三类敌人”之称谓，意指猛虎，因仅是声词，形如‘猛虎’之意，谓其眼似猛虎遮蔽射线般的锐利。又说“角敌”，巴利语中角敌是指鹿、野猪等无角之兽的称呼。又如“羚鹿敌”，喻指行走于山谷中的羚羊，亦是用以形容其眼神。意即“你的眼眸啊”，根据所述，其美德殊胜，促使我的情爱日渐增长。此女具足善巧持守身念，感官清净，眉眼间呈现明朗光辉，内心无执，行为纯净清净故，其所现之美，为超群绝伦之容貌。她的眼睛如展现链珠般明净，表现出开悟者般的洞察与慧眼，由此，我的见解与爱欲极为深厚。
Uppalasikharopamāniteti rattuppalaaggasadisāni pamhāni tava. Vimaleti nimmale. Hāṭakasannibheti kañcanarūpakassa mukhasadise te mukhe, nayanāni dakkhiyāti yojanā.
你那如晚天蓝池莲花状的美丽眼眸，就如清晨刚刚盛开的蓝莲般清澈明艳。其清净无瑕的光彩，犹如无染污的明洁之水。在你嘴角附近那似闪现黄金般光彩的轮廓中，眼眸尽显熟悉而明丽。
Api dūragatāti dūraṃ ṭhānaṃ gatāpi. Saramhaseti aññaṃ kiñci acintetvā tava nayanāni eva anussarāmi. Āyatapamheti dīghapakhume. Visuddhadassaneti nimmalalocane. Na hi matthi tayā piyattaro nayanāti tava nayanato añño koci mayhaṃ piyataro natthi. Tayāti hi sāmiatthe eva karaṇavacanaṃ.
即使远行他方，不在近处，我依然回忆你那双美丽的眼睛，没有考虑任何其他事物。它们有如长翼飞翔的鸟儿，翩翩起舞。那纯净无染之眼光，映现出清净的视界。因为没有任何人比你的眼睛对我更亲近，更喜爱。此“更”为程度副词，确为同义反复的表达方式。
Evaṃ cakkhusampattiyā ummāditassa viya taṃ taṃ vippalapato tassa purisassa manorathaṃ viparivattentī therī ‘‘apathenā’’tiādinā dvādasa gāthā abhāsi. Tattha apathena payātumicchasīti, āvuso suvaṇṇakāraputta, sante aññasmiṃ itthijane yo tvaṃ buddhasutaṃ buddhassa bhagavato orasadhītaraṃ maṃ maggayasi patthesi, so tvaṃ sante kheme ujumagge apathena kaṇṭakanivutena sabhayena kummaggena payātumicchasi paṭipajjitukāmosi, candaṃ kīḷanakaṃ gavesasi candamaṇḍalaṃ kīḷāgoḷakaṃ kātukāmosi, meruṃ laṅghetumicchasi caturāsītiyojanasahassubbedhaṃ sinerupabbatarājaṃ laṅghayitvā aparabhāge ṭhātukāmosi, so tvaṃ maṃ buddhasutaṃ maggayasīti yojanā.
眼睛的福德使我如梦眠般沉迷而迷失，内心满是渴望，随之起伏无常。对此，长老女尼讲述了十二句诗歌，其中道：“以不正道而行”，意为你若欲离开，朋友啊，你这黄金之子，若现存他处有女子，你常对佛陀的教法中最殊胜之人我生嫉妒，且意欲迫使其与邪恶之道、带刺荆棘、险恶暴虐者一起堕入毁灭之中，贪恋月亮的玩耍、贪欲戏弄弦乐圆环般的欢娱，意欲跨越须弥山王的四万八千由旬险峰，欲于远处寻觅遗迹。你说你欲引我辨认佛陀的教导，但所言之路充满了荆棘与阻碍。
Idāni tassa attano avisayabhāvaṃ patthanāya ca vighātāvahataṃ dassetuṃ ‘‘natthī’’tiādi vuttaṃ. Tattha rāgo yatthapi dāni me siyāti yattha idāni me rāgo siyā bhaveyya, taṃ ārammaṇaṃ sadevake loke natthi eva. Napi naṃ jānāmi kīrisoti naṃ rāgaṃ kīrisotipi na jānāmi. Atha maggena hato samūlakoti athāti nipātamattaṃ. Ayonisomanasikārasaṅkhātena mūlena samūlako rāgo ariyamaggena hato samugghātito.
此时他在展示自己远离欲境的态度，对打断她想要显露的愿望说“不存”，其中因染着渴爱形成的执心今已无有。在世间众缘中现无可执着之物，亦不知彼渴爱之名，不知其渴爱为何物。于是说“被道路之灭除根本”，意即因无正见及不当的思虑，根本的贪欲已断，依靠圣道得以彻底斩断与灭除。
Iṅgālakuyāti aṅgārakāsuyā. Ujjhitoti vātukkhitto viya yo koci, dahaniyā indhanaṃ viyāti attho. Visapattorivāti visagatabhājanaṃ viya. Aggito katoti aggito aṅgārato apagato kato, visassa lesampi asesetvā apanīto vināsitoti attho.
‘伊伽拉库耶’即为‘炭火之恼’，‘乌加提’意为如被狂风燃烧击打，形似煽动火焰之状。‘维萨巴托利’比作毒蛇所啃食之物，‘阿吉托卡托’指的是烈火中烧尽的炭火已经熄灭，残灰除去，被完全清除并毁灭之意。
Yassā siyā apaccavekkhitanti yassā itthiyā idaṃ khandhapañcakaṃ ñāṇena appaṭivekkhitaṃ apariññātaṃ siyā. Sattā vā anusāsito siyāti sattā vā dhammasarīrassa adassanena yassā itthiyā ananusāsito siyā. Tvaṃ tādisikaṃ palobhayāti, āvuso, tvaṃ tathārūpaṃ aparimadditasaṅkhāraṃ apaccavekkhitalokuttaradhammaṃ kāmehi palobhaya upagaccha. Jānantiṃ so imaṃ vihaññasīti so tvaṃ pavattiṃ nivattiñca yāthāvato jānantiṃ paṭividdhasaccaṃ imaṃ subhaṃ bhikkhuniṃ āgamma vihaññasi, sampati āyatiñca vighātaṃ dukkhaṃ āpajjasi.
若有不能观察者，若有女性对这五蕴以智慧未加观察，未得了知，便是无明。众生若受教化，或因未见法身，女性故不能受教化。汝如是起贪欲，善男子！汝对彼种种未增长的行为未考察，对世间上妙法而生爱欲。知此者谓破坏，尔等既知自身之起止，果真实知此正法，便由往来亲近，毁犯此善比库尼，导致恶果，生诸痛苦灾难。
Idānissa vighātāpattitaṃ kāraṇavibhāvanena dassentī ‘‘mayhaṃ hī’’tiādimāha. Tattha hīti hetuatthe nipāto. Akkuṭṭhavanditeti akkose vandanāya ca. Sukhadukkheti sukhe ca dukkhe ca, iṭṭhāniṭṭhavisayasamāyoge vā. Satī upaṭṭhitāti paccavekkhaṇayuttā sati sabbakālaṃ upaṭṭhitā. Saṅkhatamasubhanti jāniyāti tebhūmakaṃ saṅkhāragataṃ kilesāsucipaggharaṇena asubhanti ñatvā. Sabbatthevāti sabbasmiṃyeva bhavattaye mayhaṃ mano taṇhālepādinā na upalimpati.
今以生苦障之因缘分析呈示曰：“由于我低下”等语。此“低下”者，为缘故义助词。“愤恨与敬礼”者指恼怒及礼拜之所为。或因乐苦，或因所好所恶之境相聚而生。此时正念已驻，即是观察随顺正念，时时常驻。知取相不净者，谓于三界诸烦恼阴浊沉重之无常诸造作之恶知悉。遍一切处，谓此身心诸缘生之处，我意未被由贪渴斥使污秽，心无模糊。
Maggaṭṭhaṅgikayānayāyinīti aṭṭhaṅgikamaggasaṅkhātena ariyayānena nibbānapuraṃ yāyinī upagatā. Uddhaṭasallāti attano santānato samuddhaṭarāgādisallā.
所谓八支正道行者，乃依八支正道之称谓，谓圣道行至涅槃境界者。所谓轩昂之声，指内心之高昂起重之情感欲望等声。
Sucittitāti hatthapādamukhādiākārena suṭṭhu cittitā viracitā. Sombhāti sumbhakā. Dārukapillakāni vāti dārudaṇḍādīhi uparacitarūpakāni. Tantīhīti nhārusuttakehi. Khīlakehīti hatthapādapiṭṭhikaṇṇādiatthāya ṭhapitadaṇḍehi. Vinibaddhāti vividhenākārena baddhā. Vividhaṃ panaccakāti yantasuttādīnaṃ añchanavissajjanādinā paṭṭhapitanaccakā, panaccantā viya diṭṭhāti yojanā.
所谓清净心，乃指从手趾头等形状以心安定作成。所谓桑葚者，指桑树果实。所谓木棒与细条者，是指以木棒等加固成形状。所谓线绳者，指用以捆绑细绳。所谓木杖，指附于手趾及腿部之木质杖棒。所谓紧缚，指以各种形状加缚。所谓各种环，乃以软金属制成，能伸缩开合，如缠绕之环相。
Tamhuddhaṭe tantikhīlaketi sannivesavisiṭṭharacanāvisesayuttaṃ upādāya rūpakasamaññā tamhi tantimhi khīlake ca ṭhānato uddhaṭe bandhanto vissaṭṭhe, visuṃ karaṇena aññamaññaṃ vikale, tahiṃ tahiṃ khipanena parikrite vikirite. Na vindeyya khaṇḍaso kateti potthakarūpassa avayave khaṇḍākhaṇḍite kate potthakarūpaṃ na vindeyya, na upalabheyya. Evaṃ sante kimhi tattha manaṃ nivesaye tasmiṃ potthakarūpāvayave kimhi kiṃ khāṇuke, udāhu rajjuke, mattikāpiṇḍādike vā manaṃ manasaññaṃ niveseyya, visaṅkhāre avayave sā saññā kadācipi napateyyāti attho.
所谓该木杖、细绳者，即为屋舍之细部构造与师法特制附属物。细绳与木杖于一处高起缚合，中间有固定，互相连接。彼此之细线细杖形状变化开合折断。若断片则难得，若文书等物无断片则难得得见。如此情况下，何处能安置心念？在此书籍形器之断处、缝隙、土珠等处，心念虽有形像，却永不落入破坏之处，意即无所附着之义。
Tathūpamāti taṃsadisā tena potthakarūpena sadisā. Kinti ce āha ‘‘dehakānī’’tiādi. Tattha dehakānīti hatthapādamukhādidehāvayavā. Manti me paṭibaddhā upaṭṭhahanti. Tehi dhammehīti tehi pathaviādīhi ca cakkhādīhi ca dhammehi. Vinā na vattantīti na hi tathā tathā sanniviṭṭhe pathaviādidhamme muñcitvā dehā nāma santi. Dhammehi vinā na vattatīti deho avayavehi avayavadhammehi vinā na vattati na upalabbhati. Evaṃ sante kimhi tattha manaṃ nivesayeti kimhi kiṃ pathaviyaṃ, udāhu āpādike dehoti vā hatthapādādīnīti vā manaṃ manasaññaṃ niveseyya. Yasmā pathaviādipasādadhammamatte esā samaññā, yadidaṃ dehoti vā hatthapādādīnīti vā sattoti vā itthīti vā purisoti vā, tasmā na ettha jānato koci abhiniveso hotīti.
所谓“此亦如是”，即以对等形器如前比拟。若言“身体者”等，指诸身器，如手趾头等诸体部份。谓此身体及其部件有相应之安住作用。所谓“彼诸法”，即土等物及诸眼根等法门。若无此则不成，即身体皆由与诸土法相应会集而成，非无所依单立。身体离诸法不成，身体以各种部分及其性相不生不立。如此情况下，何所安置心念？譬如土等诸法，此心念与身或手足等合摄一体，或主与客等，心念不离诸法安住。因为诸土等法乃共属性，故此身体及其手足等，及众生男女皆应如是，故无一人于此显现有别离心念之执着。
Yathā haritālena makkhitaṃ, addasa cittikaṃ bhittiyā katanti yathā kusalena cittakārena bhittiyaṃ haritālena makkhitaṃ littaṃ tena lepaṃ datvā kataṃ ālikhitaṃ cittikaṃ itthirūpaṃ addasa passeyya. Tattha yā upathambhanakhepanādikiriyāsampattiyā mānusikā nu kho ayaṃ bhitti apassāya ṭhitāti saññā, sā niratthakā manussabhāvasaṅkhātassa atthassa tattha abhāvato, mānusīti pana kevalaṃ tahiṃ tassa ca viparītadassanaṃ, yāthāvato gahaṇaṃ na hoti, dhammapuñjamatte itthipurisādigahaṇampi evaṃ sampadamidaṃ daṭṭhabbanti adhippāyo.
如同用孔雀石涂抹浸染，心识因着依附而被涂染；贤善的心识施为也因依附而被涂染。以此涂料涂抹，所做、所书写的心识，会显现出女性形象。此处所谓依附、托持、排斥等心所的成就，世人果真以此依附为所在处而见之存在，此识分别，但对无益于人身世相之义理全无作用。虽非真实存在，然人仅仅因为此见，妄以为该处确有如此形态。因其不实、内容深奥难解，圣贤及众修法者均以此为见，作为修持的依止和基础。
Māyaṃ viya aggato katanti māyākārena purato upaṭṭhāpitaṃ māyāsadisaṃ. Supinanteva suvaṇṇapādapanti supinameva supinantaṃ, tattha upaṭṭhitasuvaṇṇamayarukkhaṃ viya. Upagacchasi andha rittakanti andhabāla rittakaṃ tucchakaṃ antosārarahitaṃ imaṃ attabhāvaṃ ‘‘etaṃ mamā’’ti sāravantaṃ viya upagacchasi abhinivisasi. Janamajjheriva rupparūpakanti māyākārena mahājanamajjhe dassitaṃ rūpiyarūpasadisaṃ sāraṃ viya upaṭṭhahantaṃ, asāranti attho.
就如同幻术师制造幻象，其幻象前设已安排好。沉睡者所见的黄金双足，实为睡眠中所现的假象。此中设有装饰黄金的树，犹似幻象现前。你一进近，却称是盲目空无，愚昧无用，没有实质内容的自体存在“这是我的”，有烦恼之心而接近。大群众中的幻影如同毁坏的形象，就如幻术所现的色相现于人群之间，有内涵者是虚假的。
Vaṭṭanirivāti lākhāya guḷikā viya. Koṭarohitāti koṭare rukkhasusire ṭhapitā. Majjhe pubbuḷakāti akkhidalamajjhe ṭhitajalapubbuḷasadisā. Saassukāti assujalasahitā. Pīḷakoḷikāti akkhigūthako. Ettha jāyatīti etasmiṃ akkhimaṇḍale ubhosu koṭīsu visagandhaṃ vāyanto nibbattati. Pīḷakoḷikāti vā akkhidalesu nibbattanakā pīḷakā vuccati. Vividhāti setanīlamaṇḍalānañceva rattapītādīnaṃ sattannaṃ paṭalānañca vasena anekavidhā. Cakkhuvidhāti cakkhubhāgā cakkhuppakārā vā tassa anekakalāpagatabhāvato. Piṇḍitāti samuditā.
转轴如同大批药丸。木室中的火盆轮置着。中央之泡沫，似维持水面之泡沫。纯净通明如清水。眼泪似结晶体。此乃所谓在此眼界周围诸界中，两种清净明朗物自然而生。所谓眼泪是眼中产生的粒状分泌物。种种种类是指七层红黄诸色及其他七层所覆盖的多样性。眼界种类是指构成眼睛部分及其辅助之多样形态。肿胀者是肿起的。
Evaṃ cakkhusmiṃ sārajjantassa cakkhuno asubhataṃ anavaṭṭhitatāya aniccatañca vibhāvesi . Vibhāvetvā ca yathā nāma koci lobhanīyaṃ bhaṇḍaṃ gahetvā corakantāraṃ paṭipajjanto corehi palibuddho taṃ lobhanīyabhaṇḍaṃ datvā gacchati, evameva cakkhumhi sārattena tena purisena palibuddhā therī attano cakkhuṃ uppāṭetvā tassa adāsi. Tena vuttaṃ ‘‘uppāṭiya cārudassanā’’tiādi. Tattha uppāṭiyāti uppāṭetvā cakkhukūpato nīharitvā. Cārudassanāti piyadassanā manoharadassanā. Na ca pajjitthāti tasmiṃ cakkhusmiṃ saṅgaṃ nāpajji. Asaṅgamānasāti katthacipi ārammaṇe anāsattacittā. Handa te cakkhunti tayā kāmitaṃ tato eva mayā dinnattā te cakkhusaññitaṃ asucipiṇḍaṃ gaṇha, gahetvā harassu pasādayuttaṃ icchitaṃ ṭhānaṃ nehi.
故此在眼如实有根本存在者的眼中，分析不净、无常之理。观察此义，如同贼人持偷盗之物，经过盗贼巢穴时，虽因盗贼惊觉弃弃偷物而逃走，其后反抵还赃物，此等盗贼之举。眼中的根本存在者亦如是，放弃其自身之眼，交付他人而去。由此故称之为“开眼展现美好之视”。此处所谓“开眼”者，意谓打开眼穴，揭示眼根。所谓“美好视”，谓悦人悦目，慈爱欢喜之视。亦非妨害此眼，眼识非有障碍。无障碍者，意谓在任何对象处常无心无滞。看吧，你的眼睛，因你所欲，所以给予，如此所视为眼识之标记。你取受护持，往所欲之处去。
Tassa ca viramāsi tāvadeti tassa dhuttapurisassa tāvadeva akkhimhi uppāṭitakkhaṇe eva rāgo vigacchi. Tatthāti akkhimhi, tassaṃ vā theriyaṃ. Atha vā tatthāti tasmiṃyeva ṭhāne. Khamāpayīti khamāpesi. Sotthi siyā brahmacārinīti seṭṭhacārini mahesike tuyhaṃ ārogyameva bhaveyya. Na puno edisakaṃbhavissatīti ito paraṃ evarūpaṃ anācāracaraṇaṃ na bhavissati, na karissāmīti attho.
其厌恶消退，便如是中年人于眼根刚开放之时，贪爱离散。此处指眼识或长者。又或此处指同一地方。宽恕即表示宽容包容。愿尔洒净行者安康，愿于众善中为最。后无复此类不善行为，意即今后不再生此等不正行为，不作此类恶业。
Āsādiyāti ghaṭṭetvā. Edisanti evarūpaṃ sabbattha vītarāgaṃ. Aggiṃ pajjalitaṃva liṅgiyāti pajjalitaṃ aggiṃ āliṅgetvā viya.
袭扰者意谓打击、攻击。袭扰即无染无贪于一切处。似火焰燃烧一样象征，犹如火焰包围着。
Tatoti tasmā dhuttapurisā. Sā bhikkhunīti sā subhā bhikkhunī. Agamī buddhavarassa santikanti sammāsambuddhassa santikaṃ upagacchi upasaṅkami. Passiya varapuññalakkhaṇanti uttamehi puññasambhārehi nibbattamahāpurisalakkhaṇaṃ disvā. Yathā purāṇakanti porāṇaṃ viya uppāṭanato pubbe viya cakkhu paṭipākatikaṃ ahosi. Yamettha antarantarā na vuttaṃ, taṃ vuttanayattā suviññeyyameva.
如是，因此谓之持戒之人。此为比库尼，称为庄严的比库尼。来至佛陀的近处，即正自觉者之所近。于正法中亲近，进而接近世尊。因观察到极胜善业所成就的殊胜功德标志，乃显现出大丈夫的特征。正如古人所谓，昔日眼目不清而蒙闭塞一般。凡未曾说之义，唯有由善巧方便宣说之后，才能良好明了。
Subhājīvakambavanikātherīgāthāvaṇṇanā niṭṭhitā. · 基瓦咖芒果林的苏芭长老尼偈注释终。
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