10. Purābhedasuttaniddeso · 10. 破坏前经分别义注
9. Māgaṇḍiyasuttaniddesavaṇṇanā9. 玛甘迪亚经义释之阐释
§70
70. Navame māgaṇḍiyasuttaniddese paṭhamagāthāya tāva ajapālanigrodhamūle nānārūpāni nimminitvā abhikāmaṃ āgataṃ māradhītaraṃ disvāna taṇhaṃ aratiṃ ragañca chandamattampi methunasmiṃ nāhosi, kimevidaṃ imissā dārikāya muttakarīsapuṇṇaṃ rūpaṃ disvā bhavissati, sabbathā pādāpi naṃ samphusituṃ na icche, kutonena saṃvasitunti.
第七十节。关于魔帕干迪诃经第九品释第一个偈颂，彼时在阿扎巴兰尼葛罗陀树根处，各种形状已然形成，魔之子见到一切随意而来之渴爱、厌离、嗔恨以及性欲在夫妻间不再存在，便问：“如此这般，在此女孩子身上，满布有自由开敞的脊骨之美，究竟会生起何等情状？其脚步处处竟无意触其身，怎会与谁同处呢？”
Muttapuṇṇanti āhārautuvasena vatthipuṭantaraṃ pūretvā ṭhitamuttena pūritaṃ. Karīsapuṇṇanti pakkāsayasaṅkhāte heṭṭhānābhipiṭṭhikaṇṭakamūlānaṃ antare ubbedhena aṭṭhaṅgulamatte antāvasāne ṭhitavaccena puṇṇaṃ. Semhapuṇṇanti udarapaṭale ṭhitaekapattappamāṇena semhena pūritaṃ. Ruhirapuṇṇanti yakanassa heṭṭhābhāgaṃ pūretvā hadayavakkapapphāsānaṃ upari thokaṃ thokaṃ paggharantena vakkahadayayakanapapphāse temayamānena ṭhitena ekapattassa pūraṇamattena sannicitalohitasaṅkhātena ca kesalomanakhadantānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca ṭhapetvā dhamanījālānusārena sabbaṃ upādiṇṇakasarīraṃ pharitvā ṭhitasaṃsaraṇalohitasaṅkhātena ca duvidhena ruhirena puṇṇaṃ.
所谓自由开敞，就是食物堆积的粗布衣物堆满且立着自由无碍。所谓脊骨满布，是指由翼骨连接之、小骨板相叠、旁连着八指量的边缘，末端有立状脊骨自由满布。所谓肋骨满布，是指腹部平放一幅尺寸之肋骨自由充满。所谓红满布，是指覆盖于横膈膜以下心脏膜表层，由一丝丝血脉络组成的微细网状组织自由饱满，附着着络骨、毛、牙等组织的肉肉层与皮肤细胞，并以纤细血管网交织，全身组织因血络充盈而盛满。
Aṭṭhisaṅghātanti sakalasarīre heṭṭhā aṭṭhīnaṃ upariṭṭhitāni sādhikāni tīṇi aṭṭhisatāni, tehi aṭṭhīhi ghaṭitaṃ. Nhārusambandhanti sakalasarīre aṭṭhīni ābandhitvā ṭhitāni nava nhārusatāni, tehi nhārūhi sambandhaṃ ābandhaṃ. Rudhiramaṃsāvalepananti saṃsaraṇalohitena ca sādhikāni tīṇi aṭṭhisatāni anulimpetvā ṭhitena navamaṃsapesisatena ca anulittaṃ sarīraṃ. Cammavinaddhanti sakalasarīraṃ pariyonandhitvā pākaṭakilomakassa upari chaviyā heṭṭhā ṭhitaṃ cammaṃ, tena cammena vinaddhaṃ pariyonaddhaṃ. ‘‘Cammāvanaddha’’ntipi pāḷi. Chaviyā paṭicchannanti atisukhumachaviyā paṭicchannaṃ chādetvā ṭhitaṃ. Chiddāvachiddanti anekachiddaṃ. Uggharantanti akkhimukhādīhi uggharantaṃ. Paggharantanti adhobhāgena paggharantaṃ. Kimisaṅghanisevitanti sūcimukhādīhi nānāpāṇakulasamūhehi āsevitaṃ. Nānākalimalaparipūranti anekavidhehi asucikoṭṭhāsehi pūritaṃ.
所谓八重骨合，是指全身骨骼上方覆盖之八百骨骼构成的复合体。所谓筋脉连接，是指全身骨骼相互捆绑而成之九百筋脉，用筋脉连接紧固。所谓血肌涂布，是指覆盖于血络和肌肉的三百骨骼结合，且被九百条肉筋连接，涂遍肉体。所谓皮肤剥落，是指在身皮外面因春末热皮被剥落剥离。所谓被皮覆，是指被极为细致的皮肤覆盖且立着。所谓剥离与不剥离，是指皮肤表面被薄而细的皮层覆盖。所谓切割与未切割，是指多处切割。所谓提起，是指由眼口诸处提起。所谓覆盖，是指从下方覆盖。所谓用针刺所用，是指由针口等多种手艺人族群所服侍。所谓污垢充满，是用各种污秽物堆积填满。
§71
71. Tato māgaṇḍiyo ‘‘pabbajitā nāma mānusake kāme pahāya dibbakāmatthāya pabbajanti, ayañca dibbepi kāme na icchati, idampi itthiratanaṃ, kā nu assa diṭṭhī’’ti pucchituṃ dutiyaṃ gāthamāha. Tattha etādisaṃ ce ratananti dibbitthiratanaṃ sandhāya bhaṇati. Nārinti attano dhītaraṃ sandhāya. Diṭṭhigataṃ sīlavataṃ nu jīvitanti diṭṭhiñca sīlañca vatañca jīvitañca. Bhavūpapattiñca vadesi kīdisanti attano bhavūpapattiṃ vā tuvaṃ kīdisaṃ vadesi.
第七十一节。于是魔帕干迪说：“出家者名为舍弃人世欲乐而为得天欲目的修行者，女修行者亦不贪恋天欲，这是女性之宝物，何以他人有不同见解？”说罢，提出第二偈颂。这里所言宝物，即指持守天人女性宝物。对自己女儿之问。此宝物乃是见地和戒律生活，见地、戒律、生活乃至生命。亦说明生死之由。你所询问生死因缘，或应当由你自主说明。”
§72
72. Ito parā dve gāthā vissajjanapucchānayena pavattattā pākaṭasambandhāyeva. Tāsu paṭhamagāthāya saṅkhepattho – tassa mayhaṃ māgaṇḍiya dvāsaṭṭhidiṭṭhigatadhammesu nicchinitvā ‘‘idameva saccaṃ, moghamañña’’nti (ma. ni. 3.27, 301) evaṃ idaṃ vadāmīti samuggahītaṃ na hoti natthi na vijjati, kiṃ kāraṇā? Ahañhi passanto diṭṭhīsu ādīnavaṃ kañci diṭṭhiṃ aggahetvā saccāni pavicinanto ajjhattaṃ rāgādīnaṃ santibhāvena ajjhattasantisaṅkhātaṃ nibbānameva addasanti.
第七十二节。接下两偈，为受净除问答展开，针对显明联系。首偈中约略意解——魔帕干迪在六十二种见地中裁定：“此即真实，谬见非也”，此理据《中部法》（第三章第27节，301行），此一合取并无虚妄，则何故？我亲眼见闻见地中有某种恶见，从内部断除有害根本，遂以内部布施贪嗔等安宁，内由此缘见涅槃显现。
Ādīnavanti upaddavaṃ. Sadukkhanti kāyikadukkhena sadukkhaṃ. Savighātanti cetasikadukkhena sahitaṃ. Saupāyāsanti upāyāsasahitaṃ. Sapariḷāhanti sadarathaṃ. Na nibbidāyāti na vaṭṭe nibbindanatthāya. Na virāgāyāti na vaṭṭe virāgatthāya. Na nirodhāyāti na vaṭṭassa nirodhatthāya. Na upasamāyāti na vaṭṭassa upasamatthāya. Na abhiññāyāti na vaṭṭassa abhijānanatthāya. Na sambodhāyāti na kilesaniddāvigamena vaṭṭato sambujjhanatthāya . Na nibbānāyāti na amatanibbānatthāya. Ettha pana ‘‘nibbidāyā’’ti vipassanā. ‘‘Virāgāyā’’ti maggo. ‘‘Nirodhāya upasamāyā’’ti nibbānaṃ. ‘‘Abhiññāya sambodhāyā’’ti maggo. ‘‘Nibbānāyā’’ti nibbānameva. Evaṃ ekasmiṃ ṭhāne vipassanā, tīsu maggo, tīsu nibbānaṃ vuttanti evaṃ vavatthānakathā veditabbā. Pariyāyena pana sabbānipetāni maggavevacanānipi nibbānavevacanānipi hontiyeva.
所谓恶患，即烦恼之苦。所谓肉体苦，乃生理疼痛。所谓扰乱苦，是随心痛而生。所谓有烦劳，是恶况之伴随。所谓苦痛，指纠缠身心之苦。非为厌离，非为回转所致。非为离欲，非为回转之故。非为断除苦，非为回转用意。非为安止苦，非为回转目标。非为神通，非为回转所识。非为觉悟，非为烦恼消灭而得。非为涅槃，非为无余涅槃目的。此处称“厌离”，为观法之名；称“离欲”，为道；称“断除与安止”，为涅槃；称“神通觉悟”，为道；称“涅槃”，指涅槃本身。由此一处而显八正观、三道法、三涅槃是故，应知如此详解且归结于道与涅槃俱是无疑。
Ajjhattaṃ rāgassa santinti ajjhattarāgassa santabhāvena nibbutabhāvena ajjhattasantisaṅkhātaṃ nibbānaṃ olokesiṃ. Dosassa santintiādīsupi eseva nayo. Pacinanti niddesassa uddesapadaṃ. Vicinantoti saccāni vaḍḍhento vibhāvento. Pavicinantoti tāneva paccekaṃ vibhāvento . Keci ‘‘gavesanto’’ti vaṇṇayanti. Adassanti olokesiṃ. Adakkhinti vinivijjhiṃ. Aphassinti paññāya phusiṃ. Paṭivijjhinti ñāṇena paccakkhaṃ akāsiṃ.
我观察到内在贪欲之分别，即内贪欲所生之熄灭状态，由内在所生的熄灭称为涅槃。瞋恨等同样是如此，及其所指示的对象均属此理。所谓“思维”者，是观察真理的增长与分别过程。所谓“查究”，是对这些真理进行细致的分别。有人称此为“探索”，即各别地深入分别。有人称为“见”，是观察之义。有人称为“视察”，是察觉洞悉之义。有人称为“触及”，是以智慧感触。又有人称为“分析”，以智慧明察其因缘。
§73
73. Dutiyagāthāya saṅkhepattho – yānimāni diṭṭhigatāni tehi tehi sattehi vinicchinitvā gahitattā ‘‘vinicchayā’’ti ca attano paccayehi abhisaṅkhatabhāvādinā nayena ‘‘pakappitānī’’ti ca vuccanti, te ve munī diṭṭhigatadhamme aggahetvā ajjhattasantīti yametamatthaṃ brūsi, ācikkha me, kathaṃ nu dhīrehi paveditaṃ taṃ kathaṃ pakāsitaṃ dhīrehīti vadati.
第二偈略解所指，即今所陈述的诸见解，取自各自众生经过认真审视，依据此义理而成的契证行为，故称为“具成了结（成熟）者”。这些圣人断绝诸见而标示内在熄灭，讲说这一义理时即称为“内在熄灭”。你请我说明，如何由聪慧者所说，进而明示给聪慧者知晓。
Imissā gāthāya niddeso uttānattho ṭhapetvā paramatthapadaṃ. Tattha yaṃ paramatthanti yaṃ uttamaṃ nibbānaṃ.
本偈所传之义，乃确立高上义理，即超越一切的涅槃究竟义。
§74
74. Athassa bhagavā yathā yena upāyena taṃ padaṃ dhīrehi pakāsitaṃ, taṃ upāyaṃ sapaṭipakkhaṃ dassento ‘‘na diṭṭhiyā’’ti gāthamāha. Tattha na diṭṭhiyātiādīhi diṭṭhisutiaṭṭhasamāpattiñāṇabāhirasīlabbatāni paṭikkhipati. ‘‘Suddhimāhā’’ti ettha vuttaṃ āha-saddaṃ sabbattha nakārena saddhiṃ yojetvā purimapadattayaṃ netvā ‘‘diṭṭhiyā suddhiṃ nāha na kathemī’’ti evamattho veditabbo. Yathā cettha, evaṃ uttarapadesupi. Tattha ca adiṭṭhiyā nāhāti dasavatthukaṃ sammādiṭṭhiṃ vinā na kathemi. Tathā assutiyāti navaṅgaṃ savanaṃ vinā. Añāṇāti kammassakatasaccānulomikañāṇaṃ vinā. Asīlatāti pātimokkhasaṃvaraṃ vinā. Abbatāti dhutaṅgavataṃ vinā. Nopi tenāti tesu ekamekena diṭṭhiādimattenāpi na kathemīti evamattho veditabbo. Ete ca nissajja anuggahāyāti ete ca purimadiṭṭhiādibhede kaṇhapakkhike dhamme samugghātakaraṇena nissajja, pacchime adiṭṭhiādibhede sukkapakkhikepi atammayatāpajjanena anuggahāya. Santo anissāya bhavaṃ na jappeti imāya paṭipattiyā rāgādivūpasamena santo cakkhādīsu kañci dhammaṃ anissāya ekampi bhavaṃ na jappe, apihetuṃ apatthetuṃ samattho siyā, ayamassa ajjhattasantīti adhippāyo.
世尊以适当法门向智者显示此义理，同时指出对法门的正反两面，告诫曰“非见解所及”。此“非见”等语，排除对见解、根本见的自行依止以及越出正见界限之见。言语中所称纯净者，乃借声音相干合，排除前后衔接之一致用法。依此可知此义亦适用于后续教诲中。且非见者不言十件法的正见，无正见则无九分闻法，缺慧则无合于业因缘的善法相顺知识，无戒律则无戒律证现、无牢固守持，未证无染净心，未证离恶断恶之境，依此推知无一处仅以见等成分为断，亦无实指明。不住于先后见解分别，相反在回避善恶见等两端偏颇时有所依止。此是法界先见之转折，后见属于善别解。若无此依止，则内性之无为境地无法断除种种业缘存在。以此修行内心贪瞋等烦恼息灭，净明诸根，方能断除一切存在之因缘，此即内在熄灭的主导义。
Savanampi icchitabbanti suttādivasena suṇanampi ākaṅkhitabbaṃ. Sambhārā ime dhammāti sammādiṭṭhiādikā ime dhammā upakāraṭṭhena sambhārā honti . Kaṇhapakkhikānanti akusalapakkhe bhavānaṃ. Samugghātato pahānaṃ icchitabbanti sammā hananato samucchedato pahānaṃ ākaṅkhitabbaṃ. Tedhātukesu kusalesu dhammesūti kāmarūpārūpasaṅkhātesu tebhūmakesu kosallasambhūtesu. Atammayatāti nittaṇhabhāvo.
闻法亦当有所欲求，如闻经论时当怀期望。这些法汇聚成诸法总集，包括正见等诸法，基于利益故成总集。不善一面称为阴暗边缘。由此暗隙则要去除不善边，除却则为正灭断灭。如若欲断恶边，则当断除恶法。有诸种类善法，此指身色及变化相，与智慧合处者。暗隙即指黏滞特性。
§75
75. Evaṃ vutte vacanatthaṃ asallakkhento māgaṇḍiyo ‘‘no ce kirā’’ti gāthamāha. Tattha diṭṭhādīni vuttanayāneva. Kaṇhapakkhikāniyeva pana sandhāya ubhayatrāpi āha. Āha-saddaṃ pana ‘‘no ce’’ti saddena yojetvā no ce kira āha no ce kira kathesīti evaṃ attho daṭṭhabbo. Momūhanti atimūḷhaṃ, mohanaṃ vā. Paccentīti jānanti. Imissāpi gāthāya niddeso uttāno.
如此说道法义，譬如愚颠者言“非也，果真非也”。此言乃针对诸见而说。针对暗隙，又说双重真假。由“非也”言缀合，谓不然乎？由此形成言说法义。愚昧者则以为谬，或为迷惑者。但彼等明知进向，且本偈所传之义亦然。
§76
76. Athassa bhagavā taṃ diṭṭhiṃ nissāya pucchaṃ paṭikkhipanto ‘‘diṭṭhiñca nissāyā’’ti gāthamāha. Tassattho – tvaṃ māgaṇḍiya diṭṭhiṃ nissāya punappunaṃ pucchamāno yāni te diṭṭhigatāni samuggahitāni, tesveva samuggahītesu pamohaṃ āgato tvaṃ ito ca mayā vuttaajjhattasantito paṭipattito dhammadesanato vā aṇumpi yuttasaññaṃ na passasi, tena kāraṇena tvaṃ imaṃ dhammaṃ momūhato passasīti.
76. 此时世尊依止彼见而问，反对时说“依止见”偈语。于此处——汝反复询问依止丑陋的见之事，众多见解既被收摄，而汝心生愚痴，既未见我所说出离世间、灭除烦恼的道法，即使只此一事，也不能正确认识。于是因缘，汝因愚痴而错误了解此法。
Lagganaṃ nissāya laggananti diṭṭhilagganaṃ allīyitvā diṭṭhilagganaṃ. Bandhananti diṭṭhibandhanaṃ. Palibodhanti diṭṭhipalibodhaṃ.
依止者，依赖也，谓依止见故称依止；缚也，谓依止见即是执缚；觉解也，谓依止见为见觉解。
Andhakāraṃ pakkhandosīti bahalandhakāraṃ paviṭṭhosi. Yuttasaññanti samaṇadhamme yuttasaññaṃ. Pattasaññanti samaṇadhamme paṭiladdhasaññaṃ. Lagganasaññanti sañjānitasaññaṃ. Kāraṇasaññanti hetusaññaṃ. Ṭhānasaññanti kāraṇasaññaṃ. Na paṭilabhasīti na vindasi. Kuto ñāṇanti maggañāṇaṃ pana kena kāraṇena labhissasi. Aniccaṃ vāti hutvā abhāvaṭṭhena pañcakkhandhā aniccaṃ. Aniccasaññānulomaṃ vāti ‘‘pañcakkhandhā aniccā’’ti uppannā saññā aniccasaññā, tāya saññāya anulomaṃ appaṭikkūlaṃ aniccasaññānulomaṃ. Kiṃ taṃ? Vipassanāñāṇaṃ. Dvinnaṃ vipassanāñāṇānaṃ dukkhānattasaññānulomānampi eseva nayo.
破暗谓破除广大黑暗也。正觉谓与圣道人法相应的觉知。已得谓由圣道人法所获觉知。执着觉谓认知所得感受。缘觉谓因缘觉知。处觉谓缘由缘觉知。不获者谓未能获得。何以知耶？谓以道智而知。谓无常者，于色法五蕴因无常灭起故。曰无常觉顺应，谓生起识皆属无常觉，此觉随顺而非逆反，此名观察智慧。二种观察智慧中，苦灭觉亦随顺此理。
§77
77. Evaṃ samuggahitesu pamohena māgaṇḍiyassa vivādāpattiṃ dassetvā idāni tesu aññesu ca dhammesu vigatappamohassa attano nibbivādataṃ dassento ‘‘samo visesī’’ti gāthamāha. Tassattho – yo evaṃ tidhā mānena vā diṭṭhiyā vā puggalena vā maññati, so tena mānena tāya vā diṭṭhiyā tena vā puggalena vivadeyya. Yo pana amhādiso imāsu tīsu vidhāsu avikampamāno, samo visesīti na tassa hoti, na ca hīnoti pāṭhaseso. Imissāpi gāthāya niddeso uttānova.
77. 如此收摄愚痴中，示现丑陋之人争执，然后显现于他法中无烦恼愚痴，自身安住熄灭，故说‘相等殊胜’偈语。于此处——若有人以傲慢或见执，彼人必以此傲慢见与彼人争执。若有人于此三类中坚定不移，无分高下，彼则无贵贱之分。此偈即昭示此义，如利刃明示。
§78
78. Kiñca bhiyyo – ‘‘saccanti so’’ti gāthā. Tassattho – so evarūpo pahīnamānadiṭṭhiko ‘‘mādiso ‘bāhitapāpattā’dinā nayena brāhmaṇo, idameva sacca’’nti kiṃ vadeyya kiṃ vatthuṃ bhaṇeyya, kena vā kāraṇena bhaṇeyya, ‘‘mayhaṃ saccaṃ, tuyhaṃ musā’’ti vā kena mānena diṭṭhiyā puggalena vā vivadeyya. Yasmiṃ mādise khīṇāsave ‘‘sadisohamasmī’’ti pavattiyā samaṃ vā, itaradvayabhāvena pavattiyā visamaṃ vā maññitaṃ natthi, samānādīsu kena vādaṃ paṭisaṃyujeyya paṭipphareyyāti. Imissāpi gāthāya niddeso uttāno.
78. 又更说：“真实者是也”偈。于此处——彼等已破除无明见者，谓婆罗门以“恶业出外”诸因引导，其说即为真理。此何说？何时说？因何说？是否谓“我之真，尔者伪”或以傲慢、见执而争辩？于彼无余之热贪断灭，以“我如彼我”观作相同，不生纷争。若立别相，当立何辩，复何转折？偈亦明示此义，如利刃明示。
§79
79. Nanu ekaṃseneva evarūpo puggalo? ‘‘Okaṃ pahāyā’’ti gāthā. Tattha okaṃ pahāyāti rūpadhātvādiviññāṇassokāsaṃ tatra chandarāgappahānena chaḍḍetvā. Aniketasārīti rūpanimittaniketādīni taṇhāvasena asaranto. Gāme akubbaṃ muni santhavānīti gāme gihisanthavāni akaronto. Kāmehi rittoti kāmesu chandarāgābhāvena sabbakāmehi puthubhūto. Apurakkharānoti āyatiṃ attabhāvaṃ anabhinibbattento. Kathaṃ na viggayha janena kayirāti janena saddhiṃ viggāhikakathaṃ na katheyya.
79. 难道世间仅有此一人士乎？“放弃独一”偈语。其意谓舍弃色法、受、想等识之忧苦，于此处断除爱欲，舍弃此烦恼。所谓无定所者，谓舍弃诸因缘之执着欲念。乡中无骂，当乡里宁静，未行乡人制造纷争。离欲为具足，乃是断尽烦恼之根本。未受业报转，谓不断续我执。岂可不勸人不令生疑？于是与众人和合劝解，未作纷争言论。
Hāliddakānīti evaṃnāmako gahapati. Yenāyasmā mahākaccāno tenupasaṅkamīti yenāti bhummatthe karaṇavacanaṃ. Tasmā yattha mahākaccāno, tattha upasaṅkamīti evamettha attho daṭṭhabbo. Yena vā kāraṇena mahākaccāno devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Kena ca kāraṇena mahākaccāno upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti ca gatoti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gato tato āsannataraṃ ṭhānaṃ mahākaccānassa samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti.
所谓哈利达迦奴，是一位名为哈利达迦奴的居士。这里‘耶那耶萨摩·玛哈咖吒那’意指‘被尊者玛哈咖吒那所接近’这句话，是针对该词根本意义的训诂。因此，『在哪里有尊者玛哈咖吒那，便在哪里接近』，此义应当了知。又因某种缘故，玛哈咖吒那须被天人及人间所接近，故此处“接近”一词亦应按此义解。至于何种缘故令玛哈咖吒那须被接近？那是因为他因具有种种功德殊胜，有各种善法及福报，又如天空中的大坚硬云母般，为天人众生所常乐于所依处。所谓‘接近’者，通指往至之意。所谓‘已至接近’即是不停止地往至。或者说，当已如此而去，有更靠近之处，玛哈咖吒那则趋向更近的地方，仍称为‘接近’依然有效。
Abhivādetvāti pañcapatiṭṭhitena vanditvā. Idāni yenatthena mahākaccānassa upaṭṭhānaṃ āgato, taṃ pucchitukāmo dasanakhasamodhānasamujjalaṃ añjaliṃ sirasi patiṭṭhāpetvā ekamantaṃ nisīdi. Ekamantanti bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.7) viya. Tasmā yathā nisinno ekamantaṃ nisinno hoti, evaṃ nisīdīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ. Nisīdīti nisajjaṃ kappesi. Paṇḍitā hi devamanussā garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti. Ayañca gahapati tesaṃ aññataro, tasmā ekamantaṃ nisīdi.
所谓‘敬礼’，是指以五体投地礼敬并行跪拜。现在，当以此种方式尊敬玛哈咖吒那而前来，本欲请问者便应恭敬地合掌持于头上，选一角落端坐。此‘角落’犹如修行者分别指示“月亮与太阳错落运行”等（如《大小念处经》4.7节）之处，故此“端坐”一意应作此解。本词亦可用作“座处”之意义。坐者谓已经坐稳。贤者天人均于庄严处所恭敬接近，因具坐具之善巧，皆端坐于一角落。此处亦有居士其中之一，故端坐于一角落。
Kathaṃ nisinno ca pana ekamantaṃ nisinno hotīti? Cha nisajjadose vajjetvā. Seyyathidaṃ? Atidūraṃ accāsannaṃ uparivātaṃ unnatappadesaṃ atisammukhaṃ atipacchāti. Atidūre nisinno hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. Accāsanne nisinno saṅghaṭṭanaṃ karoti. Uparivāte nisinno sarīragandhena bādhati. Unnatappadese nisinno agāravaṃ pakāseti. Atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. Atipacchā nisinno sace daṭṭhukāmo hoti, gīvaṃ pasāretvā daṭṭhabbaṃ hoti. Tasmā ayampi ete cha nisajjadose vajjetvā nisīdi. Tena vuttaṃ – ‘‘ekamantaṃ nisīdī’’ti.
接着，何以既已坐定而仍须端坐于一角落？其中有六种忌讳应当避免。比如：不应坐得太远、不宜过近、不应背对上风处、不宜面对阳光强烈之地、不宜坐得太正中、不宜坐于他人对面。如若坐得太远，欲与人交谈便需高声喧哗。如坐于喧闹处，则妨碍他人。如坐背风处则身受臭气等难受。坐于强光照处易生莽撞粗鲁。假如坐于面对面位置，欲注视他人时必以目光相对。若坐于背对位置，欲看人则须伸长脖子。因彼等诸忌讳故，当避开以上六害而端坐一隅。所以结论是应“坐于一角落”。
Etadavocāti etaṃ avoca. Vuttamidaṃ bhante kaccāna bhagavatā aṭṭhakavaggiye māgaṇḍiyapañheti aṭṭhakavaggiyamhi māgaṇḍiyapañho nāma atthi, tasmiṃ pañhe.
“如是所说”即“如此说”。此处所说的是尊者哈利达迦奴于《八品经》和《玛甘帝疑经》中的问题。后者即“玛甘帝疑”一问，在《八品》中有此疑问内容。
Rūpadhātūti rūpakkhandho adhippeto. Rūpadhāturāgavinibandhanti rūpadhātumhi rāgena vinibaddhaṃ. Viññāṇanti kammaviññāṇaṃ. Okasārīti gehasārī ālayasārī. Kasmā panettha ‘‘viññāṇadhātu kho gahapatī’’ti na vuttanti? Sammohavighātatthaṃ. ‘‘Oko’’ti hi atthato paccayo vuccati, purejātañca kammaviññāṇaṃ pacchājātassa kammaviññāṇassapi vipākaviññāṇassapi, vipākaviññāṇañca vipākaviññāṇassapi kammaviññāṇassapi paccayo hoti, tasmā ‘‘kataraṃ nu kho idha viññāṇa’’nti sammoho bhaveyya. Tassa vighātatthaṃ taṃ aggahetvā asambhinnāva desanā katāti. Apica vipākaārammaṇavasena catasso abhisaṅkhāraviññāṇaṭṭhitiyoti vuttāti tā dassetumpi idha viññāṇaṃ na gahitaṃ.
所谓‘色界’，是指色蕴为主导的界域。‘色界’二字指受色蕴的束缚。‘识’在此是业识的意思。所谓‘奥迦萨’（居所）即指宅邸以及居所。为什么此处不说‘色界居士’？这是为破除迷惑。所谓‘奥’即意为因缘，过去生中是业识，后世生中是业识，后世生也是果报识，而果报识又是业识的因。如此，‘何种识在此？’便成了迷惑。因此，破除此迷惑，故以无断为原则宣说。同时，因识是由四种业所摄，故虽说识，但这里未限定为宅邸居士称谓。
Upayupādānāti taṇhūpayadiṭṭhūpayavasena dve upayā, kāmupādānādīni cattāri upādānāni ca. Cetaso adhiṭṭhānābhinivesānusayāti akusalacittassa adhiṭṭhānabhūtā ceva abhinivesabhūtā ca anusayabhūtā ca. Tathāgatassāti sammāsambuddhassa. Sabbesampi hi khīṇāsavānaṃ ete pahīnāva, satthu pana khīṇāsavabhāvo loke atipākaṭoti uparimakoṭiyā evaṃ vuttaṃ. Viññāṇadhātuyāti idha viññāṇaṃ kasmā gahitaṃ? Kilesappahānadassanatthaṃ. Kilesā hi na kevalaṃ catūsuyeva khandhesu pahīnā pahīyanti, pañcasupi pahīyantiyevāti kilesappahānadassanatthaṃ gahitaṃ. Evaṃ kho gahapati anokasārī hotīti evaṃ kammaviññāṇena okaṃ asarantena anokasārī nāma hoti.
所谓双执着，是指由渴爱执着及视执着这两种双重执著所得，有四种欲望的执着。所执着的不善心者的坚定、执着及习气。所谓佛陀，即正自觉者。虽说诸习气皆已断尽，但尊者别开言，只说所有上师均已断除习气，道其清净境界极为显著。所谓‘识界居士’，指为何辨说‘识’居士？这是为显现以除烦恼为目的。从烦恼角度来看，烦恼非仅断除于四蕴中而已，而是于五蕴皆已断尽，故言以除烦恼为目的称作居士。因此，居士为非宅邸居士，指顺业识自在而非如坚硬居处者般的宅居者。
Rūpanimittaniketavisāravinibandhāti rūpameva kilesānaṃ paccayaṭṭhena nimittaṃ, ārammaṇakiriyasaṅkhātena nivāsaṭṭhena niketanti rūpanimittaniketaṃ. Visāro ca vinibandho ca visāravinibandhā. Ubhayenapi hi kilesānaṃ patthaṭabhāvo ca vinibandhanabhāvo ca vutto, rūpanimittanikete visāravinibandhāti rūpanimittaniketavisāravinibandhā, tasmā rūpanimittaniketamhi uppannena kilesavisārena ceva kilesavinibandhanena cāti attho. Niketasārīti vuccatīti ārammaṇakaraṇavasena nivāsaṭṭhānaṭṭhena niketasārīti vuccati. Pahīnāti te rūpanimittanikete kilesavisāravinibandhā pahīnā.
色相所依赖的处所与居所，又称为色相依止处。色即是烦恼的因缘，作为相之因，因缘了知作用之缘，居止之所，即为相依止处。了知与依止为两者，二者皆为烦恼的远离与依止所现。此处，色相依止即是了知与依止的结合。故依止处即指由烦恼了知及烦恼依止而生起的色相依止处。所谓依止之意，是指由起缘作用及居住之处所生起的依止要义。若色相依止处的烦恼了知依止已被断除，称为已尽已断。
Kasmā panettha pañcakkhandhā ca ‘‘okā’’ti vuttā, cha ārammaṇāni ‘‘niketa’’nti? Chandarāgassa balavadubbalatāya. Samānepi hi etesaṃ ālayaṭṭhena visayabhāve okoti nippariyāyena suddhaṃ gehameva vuccati, niketanti ‘‘ajja asukaṭṭhāne kīḷissāmā’’ti katasaṅketānaṃ nivāsanaṭṭhānaṃ uyyānādi. Tattha yathā puttadāradhanadhaññapuṇṇagehe chandarāgo balavā hoti, evaṃ ajjhattikesu khandhesu. Yathā pana uyyānaṭṭhānādīsu tato dubbalataro hoti, evaṃ bāhiresu chasu ārammaṇesūti chandarāgassa balavadubbalatāya evaṃ desanā katāti veditabbā.
何以于此称五蕴为“空”？何以六入处称“依止”？此因欲爱之强弱有别。于内部，此等所由立处，因蕴所依故，谓之空，像清净安稳之家。所谓依止者，如今日之居所，有草场等地。譬如子女之家财物充盈时，内心欲爱强盛；于内部蕴中亦然。若自草场处等地，则欲爱较弱；故于外部六触处却称为依止。欲爱强弱不一，故如此说，于彼处可知此义。
Sukhitesu sukhitoti upaṭṭhākesu dhanadhaññalābhādivasena sukhitesu ‘‘idānāhaṃ manāpaṃ cīvaraṃ manāpaṃ bhojanaṃ labhissāmī’’ti gehassitasukhena sukhito hoti, tehi pattasampattiṃ attanā anubhavamāno viya carati. Dukkhitesu dukkhitoti tesaṃ kenacideva kāraṇena dukkhe uppanne sayaṃ dviguṇena dukkhena dukkhito hoti. Kiccakaraṇīyesūti kiccasaṅkhātesu karaṇīyesu. Voyogaṃ āpajjatīti upayogaṃ sayaṃ tesaṃ kiccānaṃ kattabbataṃ āpajjati.
于快乐者谓之快乐者；谓或侍者等因财物粮食得享之故，快乐者谓“如今获我心悦之衣食”，故以家居乐故为快乐者，彼如得其帛匹宝物般亲身体验而行。于痛苦者谓之痛苦者，因患生苦故，自己因苦增加加倍而痛苦。谓应作之事者，已行事计较者。生离别即失用，乃彼当自作所需之事生起。
Kāmesūti vatthukāmesu. Evaṃ kho gahapati kāmehi aritto hotīti evaṃ kilesakāmehi aritto hoti.
欲即指对事物的欲望。犹如世尊公地主人受事物为欲者，如是以烦恼之欲为受敌。
Anto kāmānaṃ bhāvena atuccho. Sukkapakkho tesaṃ abhāvena ritto tucchoti veditabbo.
末端谓欲之本性空虚。良翅谓此本性之不具；故应知诸末端皆虚空无实。
Purakkharānoti vaṭṭaṃ purato kurumāno. Evaṃrūpo siyantiādīsu dīgharassakāḷodātādīsu rūpesu evaṃrūpo nāma bhaveyyanti pattheti. Sukhādīsu vedanāsu evaṃvedano nāma. Nīlasaññādīsu saññāsu evaṃsañño nāma. Puññābhisaṅkhārādīsu saṅkhāresu evaṃsaṅkhāro nāma. Cakkhuviññāṇādīsu viññāṇesu evaṃviññāṇo nāma bhaveyyanti pattheti.
前行即谓从前绕转，若长时雨露等诸色相，或谓如是诸色相在，如苦等受亦如是苦受。蓝色等分别亦如是分别。善业累积等行亦如是行。眼识等识亦如是识。诸色受想行识者应云如是而现成。
Apurakkharānoti vaṭṭaṃ purato akurumāno. Sahitaṃ me, asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ asiliṭṭhaṃ, mayhaṃ sahitaṃ siliṭṭhaṃ madhuraṃ madhurapānasadisaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīghena kālena paricitaṃ suppaguṇaṃ, taṃ mama vādaṃ āgamma sabbaṃ khaṇena viparāvattaṃ nivattaṃ. Āropito te vādoti tuyhaṃ doso mayā āropito. Cara vādappamokkhāyāti taṃ taṃ ācariyaṃ upasaṅkamitvā uttaraṃ pariyesanto imassa vādassa mokkhāya cara āhiṇḍa. Nibbeṭhehi vā sace pahosīti atha sayameva pahosi, idheva nibbeṭhehīti.
「Apurakkharānoti」者，谓于前方不做持续循环。言及我所共行不可共行者，语者谓不可共行及不稳固者；于我则是共行且稳固且甘甜，如甘美饮。这是指诱惑脱离后，反转逆反你长久熟悉而佳妙之见解。论我言论，皆瞬间逆转而回。你指责我，我亦指责你。诸师者，当以调伏论争为度，向彼师长前行，求其回复解脱，须如行无过失。若入睡，则于此处便是入睡，实为此处入眠也。
§80
80. So evarūpo ‘‘yehi vivitto’’ti gāthā. Tattha yehīti yehi diṭṭhigatādīhi. Vivitto vicareyyāti ritto careyya. Na tāniuggayha vadeyya nāgoti ‘‘āguṃ na karotī’’tiādinā (cūḷani. bhadrāvudhamāṇavapucchāniddesa 70; pārāyanānugītiniddesa 102) nayena nāgo tāni diṭṭhigatāni uggahetvā na careyya. Elambujanti elasaññite ambumhi jātaṃ kaṇṭakanāḷaṃ vārijaṃ, padumanti vuttaṃ hoti. Yathā jalena paṅkena canūpalittanti taṃ padumaṃ yathā jalena ca paṅkena ca anupalittaṃ hoti. Evaṃ muni santivādo agiddhoti evaṃ ajjhattasantivādo muni gedhābhāvena agiddho. Kāme ca loke ca anūpalittoti duvidhepi kāme apāyādike ca loke dvīhi silesehi anupalitto hoti.
八十、此为如是歌谣中“以何为界”之文句。其中“yēhi”为“以何”，意指通过诸见解等发展者。‘Vivitto vicareyyāti’即不着于形相，应行其空。不可随意收集而说，譬如“龙不兴化”，意龙因教化不兴也。[小经指咖萨和马那伽提德70；誓愿歌102]即以否定为转折，执持见解而不行。譬如莲花生于水中泥土，荆棘茎蔓成水草。因水与泥混合，则莲花被掩；如水与泥不混合，则莲花不被掩。此义正如圣人平静说法，但内心不平静，内心之圣人亦如愚者不灭。关于欲，在世间不被掩蔽，则因二种黏染而不净缺。
Āguṃ na karotīti akusalādidosaṃ na karoti. Na gacchatīti agativasena na gacchati. Nāgacchatīti pahīnakilese na upeti. Pāpakāti lāmakā. Akusalāti akosallasambhūtā. Te kilese na punetīti ye kilesā pahīnā, te kilese puna na eti. Na paccetīti paṭi na upeti. Na paccāgacchatīti puna na nivattati.
‘不兴化’谓不行不善之过失。‘不去’谓以无动摇之势不离。‘不去化’谓已舍弃过失不复至。‘恶’谓粗恶。‘不善’谓由不正念产生者。此等过失若已除去，则不再复返。‘不返回’谓不复至。不‘重新来’谓不再返回。
Kharadaṇḍoti kharapattadaṇḍo pharusadaṇḍo. Cattagedhoti vissaṭṭhagedho. Vantagedhoti vamitagedho. Muttagedhoti chinnabandhanagedho. Pahīnagedhoti pajahitagedho. Paṭinissaṭṭhagedhoti yathā na puna cittaṃ āruhati, evaṃ paṭivissajjitagedho. Upari vītarāgādīsupi eseva nayo. Sabbāneva tāni gahitaggahaṇassa vissaṭṭhabhāvavevacanāni.
“棘棒”即尖锐粗暴之棒，“四种恶者”，分别为：尖锐有钩之棒（苦竹棒）、粪土棒、呕吐棒、断链棒。已弃恶者即已弃此缠缚。依此，上亦断绝贪嗔痴等。诸种均指针对此类故障之断绝。
§81
81. Kiñca bhiyyo – ‘‘na vedagū’’ti gāthā. Tattha na vedagū diṭṭhiyāyakoti catumaggavedagū mādiso diṭṭhiyāyako na hoti, diṭṭhiyā gacchanto vā, taṃ sārato paccento vā na hoti. Tattha vacanattho – yāyatīti yāyako. Karaṇavacanena diṭṭhiyā yāyatīti diṭṭhiyāyako. Upayogatthe sāmivacanenapi diṭṭhiyā yātītipi diṭṭhiyāyako. Na mutiyā sa mānametīti mutarūpādibhedāya mutiyāpi so mānaṃ na eti. Na hi tammayo soti taṇhādiṭṭhivasena tammayo hoti tapparāyaṇo, ayaṃ pana na tādiso. Na kammunā nopisutena neyyoti puññābhisaṅkhārādinā kammunā vā, sutasuddhiādinā sutena vā so netabbo na hoti. Anūpanīto sa nivesanesūti so dvinnampi upayānaṃ pahīnattā sabbesu taṇhādiṭṭhinivesanesu anupanīto.
八十一、更有“无见者”之歌。此中“无见者”由四道见解构成。“无见者”非持有见解者，也非持见解者迁移或支配者。辞义意为“行者”，“见解行者”。在用法中，即指持见解的迁移者。非因愚痴作意，即使愚痴形态亦非此类。非由业或善业成就，或由净戒清净成就，亦非此。由此不被安置于任何见缠中，即所谓不被安置于见缠者。
Mutarūpena vāti ettha mutarūpaṃ nāma gandharasaphoṭṭhabbāni. Mānaṃ netīti asmimānaṃ na eti. Na upetīti samīpaṃ na eti. Na upagacchatīti upagantvā na tiṭṭhati. Tammayoti tappakato.
所谓愚痴形态者，即目睹天人等不出生者。“不我者”谓不归属性于我。“不临近者”谓不临近。不“前至者”即前来却不立止。“齐体者”即已被远离。
§82
82. Tassa ca evaṃvidhassa ‘‘saññāvirattassā’’ti gāthā. Tattha saññāvirattassāti nekkhammasaññāpubbaṅgamāya bhāvanāya pahīnakāmādisaññassa. Iminā padena ubhatobhāgavimutto samathayāniko adhippeto. Paññāvimuttassāti vipassanāpubbaṅgamāya bhāvanāya sabbakilesehi vimuttassa. Iminā sukkhavipassako adhippeto. Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭamānā vicaranti loketi ye pana kāmasaññādikaṃ saññaṃ aggahesuṃ, te visesato gahaṭṭhā kāmādhikaraṇaṃ, ye ca diṭṭhiṃ aggahesuṃ, te visesato pabbajitā dhammādhikaraṇaṃ aññamaññaṃ ghaṭṭentā vicarantīti.
第八十二经偈中有云“彼者离执识故得解脱”。其中，“离执识”者，是指出家修行者起初意乐已断的修习状态。此辞指二者俱已解脱者，安般行之主导，是智慧解脱之标识。所谓“智慧解脱”，乃是观行起始之修持，已脱离一切烦恼所证。以此辞为证，说明离执识者主导静虑安乐，智慧解脱者主导如实观照。感知与见解若先被执持，则转动于世俗；然若执持如欲执识者，则特专感知欲界，或执见者，则特专于出家法界，彼此相互覆盖，周旋不息。
Yo samathapubbaṅgamaṃ ariyamaggaṃ bhāvetīti yo puggalo samathapubbaṅgamaṃ purecārikaṃ katvā sahavipassanaṃ ariyamaggaṃ bhāveti, paṭhamaṃ samādhiṃ uppādetvā pacchā sahavipassanaṃ ariyamaggaṃ uppādetīti attho. Tassa āditoti tassa puggalassa paṭhamajjhānādito. Upādāyāti paṭicca āgamma. Ganthā vikkhambhītā hontīti ganthā dūrīkatā bhavanti. Arahatte patteti arahattaphalaṃ patte. Arahatoti arahattaphale ṭhitassa. Ganthā ca mohā cātiādayo sabbe kilesā pahīnā honti.
所谓行初静虑圣道者，即是指某人初修静虑之圣道，先修持静虑法，而后共修智慧之圣道，先成就初禅定，继发共修智慧之圣道涵摄意。此谓“始由”的含义。所谓“缘起”，即为因缘相承。经文之文脉支离者，实指经文有所展开。所谓得阿拉汉果，即已证阿拉汉果位。阿拉汉者，立于得果果位之义。支离赘言如“烦恼”等，皆指烦恼之罣碍悉已断除。
Yo vipassanāpubbaṅgamaṃ ariyamaggaṃ bhāvetīti yo puggalo vipassanaṃ pubbaṅgamaṃ purecārikaṃ katvā ariyamaggaṃ bhāveti, paṭhamaṃ vipassanaṃ uppādetvā pacchā ariyamaggasampayuttaṃ samādhiṃ bhāvetīti attho. Tassa ādito upādāyāti tassa puggalassa vipassanato paṭṭhāya vipassanaṃ paṭicca. Mohā vikkhambhitā hontīti ettha vikkhambhitāti dūraṃ pāpitā saññāvasena. Ghaṭṭentīti ye kāmasaññādiṃ gaṇhanti, te saññāvasena pīḷenti. Saṅghaṭṭentīti tato tato pīḷenti . Idāni ghaṭṭente dassetuṃ ‘‘rājānopirājūhi vivadantī’’tiādinā nayena vitthāro vutto. Aññamaññaṃ pāṇīhipi upakkamantīti ettha aññamaññaṃ hatthehi paharanti. Leḍḍūhīti kapālakhaṇḍehi. Daṇḍehīti aḍḍhadaṇḍakehi. Satthehīti ubhatodhārehi satthehi.
所谓行初观禅圣道者，即指某人先修行初始智慧之圣道，遂次第修成圣道，先发慧，再行具足圣道定禅。此谓经文之意。所谓“始由”，即指该人由观禅发起，借观禅缘由。所谓支离散乱，此处所说散乱，乃离远有碍之识障。所谓覆盖，即执取如欲识等，故以漏识障覆其慧。所谓缠绕，即对认知障碍所应受苦。今释“缠绕”为“与君王争辩”之例，并详述。相互打击，指彼此以手相击。所谓糖果，指头颅砍断。刑杖，指断为双截棒。受缠绕者，指双侧齐起。
Abhisaṅkhārānaṃ appahīnattāti puññādiabhisaṅkhārānaṃ appahīnabhāvena. Gatiyā ghaṭṭentīti gantabbāya patiṭṭhābhūtāya gatiyā pīḷenti ghaṭṭanaṃ āpajjanti. Nirayādīsupi eseva nayo. Sesamettha vuttanayattā uttānameva.
所谓苦行意乐弃减，指布施等善行意乐已减。所谓行缠绕，乃指行者因此而被迫于当为往处之行，受缠绕所产生。地狱等亦同，道理于此。以上论述，皆基于前文所明，故此说彰显至高真理。
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