1. Pārājikakaṇḍaṃ · 1. 巴拉基咖篇义注

329 段 · CSCD 巴利原典

Verañjakaṇḍavaṇṇanā韦兰迦篇注释

§1

1. Idāni

1. 现在

‘‘Tenātiādipāṭhassa, atthaṃ nānappakārato;

『tenāti』开头的句子，含义多种多样；

Dassayanto karissāmi, vinayassatthavaṇṇana’’nti.

我将为你们说明律藏义理解说。

Vuttattā tena samayena buddho bhagavātiādīnaṃ atthavaṇṇanaṃ karissāmi. Seyyathidaṃ – tenāti aniyamaniddesavacanaṃ. Tassa sarūpena avuttenapi aparabhāge atthato siddhena yenāti iminā vacanena paṭiniddeso kātabbo. Aparabhāge hi vinayapaññattiyācanahetubhūto āyasmato sāriputtassa parivitakko siddho. Tasmā yena samayena so parivitakko udapādi, tena samayena buddho bhagavā verañjāyaṃ viharatīti evamettha sambandho veditabbo. Ayañhi sabbasmimpi vinaye yutti, yadidaṃ yattha yattha ‘‘tenā’’ti vuccati tattha tattha pubbe vā pacchā vā atthato siddhena ‘‘yenā’’ti iminā vacanena paṭiniddeso kātabboti.

据说，当时世尊作了『tenāti』等词的义解说。例如：『tena』为指示代词，表示无差别的指示。即使已无形象言说，也应以此词所指实义为解说。对于律藏中具体规定因缘，依赖长老沙利子的解释已成立。因此，当时沙利子心起疑惑之际，世尊便住在车林中。这种关系当加以理解。因缘义理在律藏中一致，以『tenā』出现之处，前后必以『yenā』为实义指示。

Tatridaṃ mukhamattanidassanaṃ – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi, yena sudinno methunaṃ dhammaṃ paṭisevi; yasmā paṭisevi, tasmā paññapessāmī’’ti vuttaṃ hoti. Evaṃ tāva pubbe atthato siddhena yenāti iminā vacanena paṭiniddeso yujjati. Tena samayena buddho bhagavā rājagahe viharati, yena samayena dhaniyo kumbhakāraputto rañño dārūni adinnaṃ ādiyīti evaṃ pacchā atthato siddhena yenāti iminā vacanena paṭiniddeso yujjatīti vutto tenāti vacanassa attho. Samayenāti ettha pana samayasaddo tāva –

这里举一著名的例子，仅作开端，说明意义——「比库们，我将宣说比库的戒律，使人安乐修持；修持后我将宣说所得。」这就是从实义角度对应『yenā』一词的解释。当时世尊住在王舍城；那时富人库姆巴卡的儿子未盗窃国王林木，因此事后对『yenā』的义解做了对应解释。这里『tenā』是词义。至于『samaya』即时节，依此语义理解。

Samavāye khaṇe kāle, samūhe hetu-diṭṭhisu;

“在聚会时间，集会中因缘显露。”

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

在获得与放弃方面，以及辨别上，表现出清晰的明示。

Tathā hissa – ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti (dī. ni. 1.447) evamādīsu samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’ti (a. ni. 8.29) evamādīsu khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’ti (pāci. 358) evamādīsu kālo. ‘‘Mahāsamayo pavanasmi’’nti evamādīsu samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’ti (ma. ni. 2.135) evamādīsu hetu. ‘‘Tena kho pana samayena uggahamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’ti (ma. ni. 2.260) evamādīsu diṭṭhi.

譬如如是。于此世尊说：『实为，我们自己当亲近的适当时机与时间』（长部尼柯耶1.447），依此等处可见“集”的义理。如阿含经中所说：『诸比库啊，行持梵行生活的时刻与时间乃唯一』（增支部8.29），此处谓“瞬间”。又有经中云：『于暑热时节酷热之时』（巴利文注解358），此处谓“时节”。又言：『大时风之中』，此处谓“群集”。又有《大毗奈耶经》中言：『时虽未逾，佛在舍卫城，佛必知我——比库巴达利于佛法戒律学问尚不圆满』，此亦谓“因缘”。又《大毗奈耶》言：『当时，一游方比库，出家弟子余发人，因时在提优识寺院内独处』，此谓“观点”。

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

于此观点中：“所见法的意义、及其终局”

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. (saṃ. ni. 1.129);

被称为“意义的充分通达，是明智或贤达之谓”（聚集部尼柯耶1.129）。

Evamādīsu paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’ti (ma. ni. 1.28) evamādīsu pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’ti (paṭi. ma. 2.8) evamādīsu paṭivedho attho. Idha panassa kālo attho. Tasmā yena kālena āyasmato sāriputtassa vinayapaññattiyācanahetubhūto parivitakko udapādi, tena kālenāti evamettha attho daṭṭhabbo.

依此等说，谓“获得”。“正当正确的充分通达终结苦难”（大毗奈耶注1.28），此谓“放弃”之义。“苦难之苦痛、聚合、忧恼、变化、充分通达”（巴利法义辑2.8），此谓“辨别”的意义。此处又是“时机”的义理。故于此理应见：因时间之故，因长老沙利迦之律仪请求而起的回顾思量，于此理应如此解读。

Etthāha – ‘‘atha kasmā yathā suttante ‘ekaṃ samaya’nti upayogavacanena niddeso kato, abhidhamme ca ‘yasmiṃ samaye kāmāvacara’nti bhummavacanena, tathā akatvā idha ‘tena samayenā’ti karaṇavacanena niddeso kato’’ti? Tattha tathā, idha ca aññathā atthasambhavato. Kathaṃ? Suttante tāva accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā brahmajālādīni suttantāni desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi; tasmā tadatthajotanatthaṃ tattha upayoganiddeso kato. Abhidhamme ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. Adhikaraṇañhi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhiyati. Tasmā tadatthajotanatthaṃ tattha bhummavacanena niddeso kato. Idha pana hetuattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi; tasmā tadatthajotanatthaṃ idha karaṇavacanena niddeso katoti veditabbo. Hoti cettha –

释义如是：『然则何以在经典中以“一个时间”为指示语而作宣说？而在阿毗达摩中用“某时”即土地词语？有时却以作工具词“于彼时”？』此有不同义理。如何分辨？经中，时间之联系紧密。世尊于此时为业障问趣等经所演说，亦于同一时以慈悲住于其中，故此处为明说其义之用法词。阿毗达摩中，依止其议论主题之缘起，时间被视为分类主题、集合之概念。这里说到的“时间”，乃依传说触缘及诸法瞬间集合等因缘所定。故此处作为主题词，作土语之指示用。然此亦有因缘义与作工具义。譬如被称为戒律记载内容的时间，对于沙利迦等亦不可通晓。因此，彼时彼刻，因因缘之缘起，世尊以作工具之词，宣说诸戒律记载及其因缘之故，故此处亦作为工具词而宣说。若此乃是……

‘‘Upayogena bhummena, taṃ taṃ atthamapekkhiya;

「应当根据所处的地点而使用适当的方法，以便实现各自的目的；

Aññatra samayo vutto, karaṇeneva so idhā’’ti.

在除非另有时限的情况下，应依照规定的行为执行。」

Porāṇā pana vaṇṇayanti – ‘ekaṃ samaya’nti vā ‘yasmiṃ samaye’ti vā ‘tena samayenā’ti vā abhilāpamattabhedo esa, sabbattha bhummameva attho’’ti. Tasmā tesaṃ laddhiyā ‘‘tena samayenā’’ti vuttepi ‘‘tasmiṃ samaye’’ti attho veditabbo.

古人也曾对时间加以描述，或用『一时』、『在某时』或者『凭借那个时间』表达，这仅是修辞的不同，意义实则均为指示地点性的时间。从此可知，即便说『凭借那个时间』，其含义亦应解作『在那个时间』。

Buddho bhagavāti imesaṃ padānaṃ parato atthaṃ vaṇṇayissāma. Verañjāyaṃ viharatīti ettha pana verañjāti aññatarassa nagarassetaṃ adhivacanaṃ, tassaṃ verañjāyaṃ; samīpatthe bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgīparidīpanametaṃ, idha pana ṭhānagamananisajjāsayanappabhedesuairiyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ, tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. So hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā ‘‘viharatī’’ti vuccati.

此处将详细解释“佛陀”一词的后续含义。所谓“于园中居住”，此地的‘园中’一词是某一特定城镇的别称，指该城，称之为园中；就一处而言，即是说佛陀居于其附近所在处。居住一词专指于行路、空中、梵天以及圣人居所这几种特定住所中的某一类，且此处乃指成就有行走、站立、坐卧等多种行路姿势的住所，应当理解为佛陀既能站立、行走，也能坐卧，而没有离开该处，因此称为“居住”。佛陀以一行路受阻的姿势断除别种行路，独自行走不散乱，依其本性前进不停，故称“居住”。

Naḷerupucimandamūleti ettha naḷeru nāma yakkho, pucimandoti nimbarukkho, mūlanti samīpaṃ. Ayañhi mūlasaddo ‘‘mūlāni uddhareyya antamaso usīranāḷimattānipī’’ti (a. ni. 4.195) -ādīsu mūlamūle dissati. ‘‘Lobho akusalamūla’’nti (dī. ni. 3.305) -ādīsu asādhāraṇahetumhi. ‘‘Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu samīpe. Idha pana samīpe adhippeto, tasmā naḷeruyakkhena adhiggahitassa pucimandassa samīpeti evamettha attho daṭṭhabbo. So kira pucimando ramaṇīyo pāsādiko anekesaṃ rukkhānaṃ ādhipaccaṃ viya kurumāno tassa nagarassa avidūre gamanāgamanasampanne ṭhāne ahosi. Atha bhagavā verañjaṃ gantvā patirūpe ṭhāne viharanto tassa rukkhassa samīpe heṭṭhābhāge vihāsi. Tena vuttaṃ – ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti.

“竹林、黄竹及白竹的根”此处意指‘竹’是一种夜叉，‘黄竹’指的是金竹树，而‘根’指附近。此处‘根’的语源可参考经文：“若当拔根，须断最下的茎如芦管之类”——在此语中能见‘根’的本源。诸如“贪欲是恶的根源”等经文中都见‘根’之义。又如“直到正午时光，遮阴蔽日，落叶纷纷，如此则为树根”等表达与之类似。本处‘根’有领主之意，故说竹夜叉与黄竹相邻，此意应当如此理解。据说竹夜叉性情温和，擅长聚集多种树木，守护着该城不远的地方的路途往来。于是世尊到园中去，住于丛林中，居于该树之黄竹根附近。据此有言曰：“居于园中，黄竹及白竹根处”。

Tattha siyā yadi tāva bhagavā verañjāyaṃ viharati, ‘‘naḷerupucimandamūle’’ti na vattabbaṃ, atha tattha viharati, ‘‘verañjāya’’nti na vattabbaṃ, na hi sakkā ubhayattha teneva samayena apubbaṃ acarimaṃ viharitunti? Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumha ‘‘samīpatthe bhummavacana’’nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāya caranti, yamunāya carantī’’ti vuccanti; evamidhāpi yadidaṃ verañjāya samīpe naḷerupucimandamūlaṃ tattha viharanto vuccati ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti. Gocaragāmanidassanatthaṃ hissa verañjāvacanaṃ. Pabbajitānurūpanivāsanaṭṭhānanidassanatthaṃ naḷerupucimandamūlavacanaṃ.

假如当时世尊住在园中，但说他“住于黄竹及白竹根处”则不妥，反之若说世尊住于“黄竹及白竹根处”，但又说他“住于园中”，同样不妥，因为不可能两处同时先后都住。然此处应当理解为“其所住处即称为‘园中’，而该处恰为‘黄竹及白竹根’”。正如恒河、娑摩纳等河流的岸边奔走的牛群，人们称之为“在恒河边奔走”，或者“在娑摩纳河边奔走”，这里的“恒河边”“娑摩纳河边”便是为了指示地域范围。此处“园中”一词指示活动范围，“黄竹及白竹根”一词指示具体所在。

Tattha verañjākittanena āyasmā upālitthero bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, naḷerupucimandamūlakittanena pabbajitānuggahakaraṇaṃ, tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanupāyadassanaṃ; purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ; purimena karuṇāya upagamanaṃ , pacchimena paññāya apagamanaṃ; purimena sattānaṃ hitasukhanipphādanādhimuttataṃ, pacchimena parahitasukhakaraṇe nirupalepanaṃ; purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ; purimena manussānaṃ upakārabahulataṃ, pacchimena devatānaṃ; purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittataṃ; purimena ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.170) vacanato yadatthaṃ bhagavā uppanno tadatthaparinipphādanaṃ, pacchimena yattha uppanno tadanurūpavihāraṃ. Bhagavā hi paṭhamaṃ lumbinīvane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarāya uppattiyā vaneyeva uppanno, tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā.

在此，长老乌波梨比库借着世尊为居士引导之事作说明，不是借着水牛、莲花、菩提树等标记为出家者引导；同样，前者因缘承接解脱烦恼的生灭之理，后者则通过断除对世间物欲的贪恋，实现与色情痛苦之事的断绝与了知。前者为法的宣讲精进，后者则为超然解脱的证得。前者以慈悲心接近众生，后者凭智慧而超脱；前者致力于众生的利益与安乐之发扬，后者则致力于为他人之安乐慈善事业以无染着；前者以传播法的快乐为活动目的，安住安详，后者以超越人间法的修行为标志；前者多行利益人类，后者则利益天众。前者显示此世间有生起及持续变化，后者则表明世界的无常与非实体性。前者具于经中言：「世尊啊，比库们，一人于世间生起乃为利众多利，安乐多安乐，慈悲普济天人众生。何为一人？即如来、阿拉汉、正觉者。」由此可知，世尊于初次生起时，乃于蓝毗尼园，第二次于菩提树下，成就世间及出世间之觉悟，故显现世间作为其所住之处，应据此理据而理解其事。

Mahatābhikkhusaṅghena saddhinti ettha mahatāti guṇamahattenapi mahatā; saṅkhyāmahattenapi, so hi bhikkhusaṅgho guṇehipi mahā ahosi, yasmā yo tattha pacchimako so sotāpanno; saṅkhyāyapi mahā pañcasatasaṅkhyattā. Bhikkhūnaṃ saṅghena bhikkhusaṅghena; diṭṭhisīlasāmaññasaṅkhātasaṅghātena samaṇagaṇenāti attho. Saddhinti ekato. Pañcamattehi bhikkhusatehīti pañca mattā etesanti pañcamattāni. Mattāti pamāṇaṃ vuccati. Tasmā yathā ‘‘bhojane mattaññū’’ti vutte bhojane mattaṃ jānāti, pamāṇaṃ jānātīti attho hoti; evamidhāpi tesaṃ bhikkhusatānaṃ pañca mattā pañcappamāṇanti evamattho daṭṭhabbo. Bhikkhūnaṃ satāni bhikkhusatāni, tehi pañcamattehi bhikkhusatehi. Etena yaṃ vuttaṃ – ‘‘mahatā bhikkhusaṅghena saddhi’’nti, ettha tassa mahato bhikkhusaṅghassa saṅkhyāmahattaṃ dassitaṃ hoti. Parato panassa ‘‘nirabbudo hi, sāriputta bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ yo pacchimako so sotāpanno’’ti vacanena guṇamahattaṃ āvibhavissati.

对伟大比库众的称赞，此处所谓伟大，不仅数量宏大，而且品质崇高；即数量之大，谓此比库众约有五百人。谓比库众的团体，此处指目懂见、持戒、生活简朴的比库群体，从一面说是同心、见地相同的团体。因「伟大」为统一称赞，五百是数量标准。以此如『识食量是度量』般，五百人的规模即为比库众数量之基准。因此称“与伟大的比库众同在”，即示数目之伟大。此外又有后文说：「确实，沙利子，比库众团体无杂乱，无苦恼，清净坚定安立，其中末位者为得初果的入流者。」此句是对比库众整体崇高品德的显示。

Assosi kho verañjo brāhmaṇoti assosīti suṇi upalabhi, sotadvārasampattavacananigghosānusārena aññāsi. Khoti padapūraṇamatte avadhāraṇatthe vā nipāto. Tattha avadhāraṇatthena assosi eva, nāssa koci savanantarāyo ahosīti ayamattho veditabbo. Padapūraṇena pana byañjanasiliṭṭhatāmattameva. Verañjāyaṃ jāto, verañjāyaṃ bhavo, verañjā vā assa nivāsoti verañjo. Mātāpitūhi katanāmavasena panāyaṃ ‘‘udayo’’ti vuccati. Brahmaṃ aṇatīti brāhmaṇo, mante sajjhāyatīti attho. Idameva hi jātibrāhmaṇānaṃ niruttivacanaṃ. Ariyā pana bāhitapāpattā ‘‘brāhmaṇā’’ti vuccanti.

听闻“婆罗门为愤怒之人”说法时，要从言语造成听者识别之门入手体认。‘愤怒’在此可为补充词或语气词。因此“愤怒”即是“愤怒”，且不存在听觉障碍。补足语则为声调及发声技巧的细微异同。由“愤怒”产生，代表愤怒存在或愤怒乃其住处。于父母的肯定称呼中，“阿闍黎”意指“晨曦”。“婆罗门”为“梵”的意思，或指他们具大智慧和修行。此即为婆罗门阶级起源所属的语词释义。圣者则称为“婆罗门”是基于其行为清净，不近恶业。

Idāni yamatthaṃ verañjo brāhmaṇo assosi, taṃ pakāsento samaṇo khalu bho gotamotiādimāha. Tattha samitapāpattā samaṇoti veditabbo. Vuttaṃ hetaṃ – ‘‘bāhitapāpoti brāhmaṇo (dha. pa. 388), samitapāpattā samaṇoti vuccatī’’ti (dha. pa. 265). Bhagavā ca anuttarena ariyamaggena samitapāpo, tenassa yathābhuccaguṇādhigatametaṃ nāmaṃ yadidaṃ samaṇoti. Khalūti anussavanatthe nipāto. Bhoti brāhmaṇajātikānaṃ jātisamudāgataṃ ālapanamattaṃ. Vuttampi hetaṃ –

今当明了所谓婆罗门为愤怒者的涵义，释迦族的出家人即称为游方比库。此处“持净戒者，谓成就善业者，称同为沙门”。此为佛陀以超绝圣道而成就的持戒清净，称之为“沙门”之所以。‘释迦族人’为出家信仰之表示，乃信心坚固，不被世俗所妨。由此，“释迦族的游方比库”得以确立其身份德行，展现其高尚地位。

‘‘Bhovādī nāmaso hoti, sace hoti sakiñcano’’ti. (Dha. pa. 396; su. ni. 625). Gotamoti bhagavantaṃ gottavasena parikitteti, tasmā ‘‘samaṇo khalu bho gotamo’’ti ettha samaṇo kira bho gotamagottoti evamattho daṭṭhabbo. Sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ. Sakyakulā pabbajitoti saddhāpabbajitabhāvaparidīpanaṃ, kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva, taṃ kulaṃ pahāya saddhāya pabbajitoti vuttaṃ hoti. Tato paraṃ vuttatthameva. Taṃ kho panāti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhoto gotamassāti attho. Kalyāṇoti kalyāṇaguṇasamannāgato; seṭṭhoti vuttaṃ hoti. Kittisaddoti kitti eva, thutighoso vā.

“尊贵”为名，若有人存在则为所属族人。佛陀被尊称为“释迦牟尼”，意即释迦族的贤人，因此谓“释迦族的游方比库”。这是对佛陀族属之归类，同时以释迦族出家的信心、纯洁及不退失为论述。他族称此则为“善德具足”，是美誉；“尊名”即对此誉称。闻名为“名扬”，或作赞美语声。

Itipi so bhagavātiādīsu pana ayaṃ tāva yojanā – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti iminā ca iminā ca kāraṇenāti vuttaṃ hoti.

佛陀被称为“佛陀”、“阿拉汉”、“正觉者”，这称谓体系构成其正体昭示所用之结构，常以“佛陀即阿拉汉，即正觉”等词令相叠出，作为内涵阐释之依据。

Idāni vinayadharānaṃ suttantanayakosallatthaṃ vinayasaṃvaṇṇanārambhe buddhaguṇapaṭisaṃyuttāya dhammiyā kathāya cittasampahaṃsanatthañca etesaṃ padānaṃ vitthāranayena vaṇṇanaṃ karissāmi. Tasmā yaṃ vuttaṃ – ‘‘so bhagavā itipi araha’’ntiādi; tattha ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti veditabbo. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito, maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ; te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ. Yañcetaṃ avijjābhavataṇhāmayanābhipuññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattāpi arahaṃ.

现在，为了说明律藏持守的技巧、经藏篇章的根本功用，并且着手叙述律藏中与佛陀功德相应的清净教义，以及为了消除内心的烦恼，我将详尽地对这些词句进行逐一展开的解释。因此，对所说的“世尊即是阿拉汉”等句子，应当知其义是：由于守护者的存在，恶人及恶行的斥除，因果的阿拉汉境界，以及恶事隐微的断除，故此在这些诸多因缘下，世尊当作阿拉汉而认识。因为守护者确认他住于烦恼全然断绝、无复远近的烦恼存在，他以净道为教法安住所，故称为守护者之阿拉汉；又因守护者已以此道断绝烦恼根本，破坏恶人，即使恶人被杀，守护者依然为阿拉汉。至于因无明、渴爱、恶业、善业等善恶行为所产生的三界之轮回，如车轮三辐般相连不断，守护者能于觉悟之地以精进之足坚固戒德之基，信心如手提持，断无明之业，取得智慧明澈，破除一切恶人，故即便恶人被杀，守护者仍然是阿拉汉。

Atha vā saṃsāracakkanti anamataggasaṃsāravaṭṭaṃ vuccati, tassa ca avijjā nābhi, mūlattā; jarāmaraṇaṃ nemi, pariyosānattā; sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca. Tattha dukkhādīsu aññāṇaṃ avijjā, kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti. Rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti. Arūpabhave avijjā arūpabhave saṅkhārānaṃ paccayo hoti. Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti. Esa nayo itaresu. Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti, tathā rūpabhave. Arūpabhave nāmasseva paccayo hoti. Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti. Rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti. Arūpabhave nāmaṃ arūpabhave ekassāyatanassa paccayo hoti. Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti. Rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ; arūpabhave ekamāyatanaṃ arūpabhave ekassa phassassa paccayo hoti. Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti. Rūpabhave tayo tattheva tissannaṃ; arūpabhave eko tattheva ekissā vedanāya paccayo hoti. Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti. Rūpabhave tisso tattheva tiṇṇaṃ; arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti. Tattha tattha sā sā taṇhā tassa tassa upādānassa paccayo; upādānādayo bhavādīnaṃ.

又，轮回之火亦称无始以来的无尽轮回。其无明为根本，老死为终结；余下十法因无明根本而成老死终结之法。于苦等诸法中无知即无明，在欲界中无明即为欲界烦恼行为之因。于色界中无明即为色界之行为因，非色界中无明为非色界烦恼行为之因。在欲界，烦恼行为为欲界再生识回来的因。此因果相续相互作用，规律如是：于欲界中再生识为欲界色法及名色法之因；于色界中再生识为色界色法及名色法之因；于非色界中再生识则仅为名法之因。于欲界，名色为欲界六根之因；于色界，名色为色界三根之因；于非色界，名法为非色界一根之因。于欲界，六根为欲界六触之因；色界三根为色界三触之因；非色界一根为一触之因。于欲界，六触为欲界六受之因；色界三触为色界三受之因；非色界一触为一受之因。于欲界，六受为欲界六渴爱之因；色界三受为色界三渴爱之因；非色界一受为非色界一渴爱之因。此渴爱于处处皆为各取蕴的贪取之因；取等因生诸有。

Kathaṃ? Idhekacco ‘‘kāme paribhuñjissāmī’’ti kāmupādānapaccayā kāyena duccaritaṃ carati, vācāya manasā duccaritaṃ carati; duccaritapāripūriyā apāye upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇaṃ.

如何观之？例如，有人因对欲乐的执著而以身、语、意行邪恶行为，身语意的恶行聚满后，因果业力带他生至地狱。此处因果业为行为果报，业果化生聚成五蕴，五蕴的生起导致生死轮回，继之衰老和死亡。

Aparo ‘‘saggasampattiṃ anubhavissāmī’’ti tatheva sucaritaṃ carati; sucaritapāripūriyā sagge upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.

又例如，有人行善行为，令其善业业报成熟，因此得生天界。此亦因行为所引生的果报，业力及其成就如是。

Aparo pana ‘‘brahmalokasampattiṃ anubhavissāmī’’ti kāmupādānapaccayā eva mettaṃ bhāveti, karuṇaṃ… muditaṃ… upekkhaṃ bhāveti, bhāvanāpāripūriyā brahmaloke nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti soyeva nayo.

又有他人修习无欲界中慈、悲、喜、舍等四无量心，因对欲界贪著心的断除，成就无欲界果报，生于梵天。此亦因善业而成就，业力存在其间，果报显现，如前所述。

Aparo ‘‘arūpavabhasampattiṃ anubhavissāmī’’ti tatheva ākāsānañcāyatanādisamāpattiyo bhāveti, bhāvanāpāripūriyā tattha nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇanti. Esa nayo sesupādānamūlikāsupi yojanāsu.

再者，有人修习空无边处等四无色定，因断欲著而得空无边处果报，亦生于该界。此处因果业果与前述一样，业力成就五蕴，五蕴生起，引发生死、老死。此理同样适用于依止诸有余贪的因果联结。

Evaṃ ‘‘ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ; atītampi addhānaṃ, anāgatampi addhānaṃ; avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti etena nayena sabbapadāni vitthāretabbāni. Tattha avijjā saṅkhārā eko saṅkhepo, viññāṇa-nāmarūpa-saḷāyatana-phassa-vedanā eko, taṇhupādānabhavā eko, jāti-jarā-maraṇaṃ eko. Purimasaṅkhepo cettha atīto addhā, dve majjhimā paccuppanno, jātijarāmaraṇaṃ anāgato. Avijjāsaṅkhāraggahaṇena cettha taṇhupādānabhavā gahitāva hontīti ime pañca dhammā atīte kammavaṭṭaṃ; viññāṇādayo pañca dhammā etarahi vipākavaṭṭaṃ. Taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva hontīti ime pañca dhammā etarahi kammavaṭṭaṃ; jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā ime pañca dhammā āyatiṃ vipākavaṭṭaṃ. Te ākārato vīsatividhā honti. Saṅkhāraviññāṇānañcettha antarā eko sandhi, vedanātaṇhānamantarā eko, bhavajātīnamantarā eko. Iti bhagavā evaṃ catusaṅkhepaṃ, tiyaddhaṃ, vīsatākāraṃ, tisandhiṃ paṭiccasamuppādaṃ sabbākārato jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti. Iminā dhammaṭṭhitiñāṇena bhagavā te dhamme yathābhūtaṃ ñatvā tesu nibbindanto virajjanto vimuccanto vuttappakārassa imassa saṃsāracakkassa are hani vihani viddhaṃsesi. Evampi arānaṃ hatattā arahaṃ.

如是说：此处无明为因，行由因而生，二者皆因而生，依于因缘而得到慧之法坚固知见。无明既是过去，亦为将来。无明为因，行为因而生，二者皆因而生，依于因缘而得到慧之法坚固知见。以此理据，应当详尽地分别各处之义。其间无明与行为一统简称，一识名色根触受为统一体，渴爱、取、有为一体，生、老死亦一。前者统称过去，此谓过去果，二为现在，此为生老死之现在果，生老死为未来。依无明与行结，渴爱取有得以抓持，此五法为过去之业转；识等五法现为果转。依由渴爱等结，抓持无明与行，此五法现为业转；生老死之称为识等之认知，谓此五法未来之果转。此二具有二十种形态。行与识之间有一继接处，受与渴爱之间有一继接处，有存在与生之间有一继接处。由此，世尊如是了知四总别、三十五种及三继接之缘起，通达无疑，洞见别解。此知见，是以明了故，谓之「依因缘得法坚固知见」。凭此法坚固知见，世尊如实了知诸法，生厌离、清净解脱，破坏轮回之业障轮。于此无敌，以阿拉汉者之境界示现。

Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca; teneva ca uppanne tathāgate ye keci mahesakkhā devamanussā na te aññattha pūjaṃ karonti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi, yathābalañca aññepi devā manussā ca bimbisārakosalarājādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ visajjetvā asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi. Ko pana vādo aññesaṃ pūjāvisesānanti! Evaṃ paccayādīnaṃ arahattāpi arahaṃ. Yathā ca loke keci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti; evamesa na kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ. Hoti cettha –

于顶礼衣服及方便资具等，阿拉汉亦受特别礼敬。出于此故，于如来出世之时，无论天神人众皆以礼敬奉献他处不及。譬如梵天萨罕帕提以喜悦心，以宝剑礼敬如来；锡兰国王宾比萨拉等诸天、人亦然。世尊般涅槃后，大王阿育王以八十万寺庙庄严整个瞻婆提国。谁可争辩诸他礼敬殊胜？就此因缘，阿拉汉亦得此殊胜礼敬。譬如尘世中，无论多智慧朴素愚昧者，皆为恐惧俗世而隐瞒恶业，阿拉汉亦不作秘密恶行。若问曰——

‘‘Ārakattā hatattā ca, kilesārīna so muni;

“防护与灭除污秽，正是此尊者；

Hatasaṃsāracakkāro, paccayādīna cāraho;

灭除轮回之转，无明等因已断绝；

Na raho karoti pāpāni, arahaṃ tena vuccatī’’ti.

不藏恶行，故称此为阿拉汉。”

Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho. Tathā hesa sabbadhamme sammā sāmañca buddho, abhiññeyye dhamme abhiññeyyato buddho, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato. Teneva cāha –

正定之道与正见诸法具足者，正自觉者——此即世尊。于一切法中为正定者为佛，具足神通明彻知见者为佛，悉了真理可断可舍者为佛，证得真实不可谬差者为佛，以真实证悟修习者为佛。世尊由此说：

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

『可得悉知者』者为已悉知，『应当修习者』者为已修习；

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (ma. ni. 2.399; su. ni. 563);

『应当舍弃者』者为已舍弃，『因此我为婆罗门世尊』是也。（《大念处经》2.399；《增支部》内篇563）

Apica cakkhu dukkhasaccaṃ, tassa mūlakāraṇabhāvena taṃsamuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnamappavatti nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārenāpi sabbadhamme sammā sāmañca buddho. Esa nayo sota-ghāna-jivhā-kāyamanesupi. Eteneva nayena rūpādīni cha āyatanāni, cakkhuviññāṇādayo cha viññāṇakāyā, cakkhusamphassādayo cha phassā, cakkhusamphassajādayo cha vedanā, rūpasaññādayo cha saññā, rūpasañcetanādayo cha cetanā, rūpataṇhādayo cha taṇhākāyā, rūpavitakkādayo cha vitakkā, rūpavicārādayo cha vicārā , rūpakkhandhādayo pañcakkhandhā, dasa kasiṇāni, dasa anussatiyo, uddhumātakasaññādivasena dasa saññā, kesādayo dvattiṃsākārā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kāmabhavādayo nava bhavā, paṭhamādīni cattāri jhānāni, mettābhāvanādayo catasso appamaññā, catasso arūpasamāpattiyo, paṭilomato jarāmaraṇādīni, anulomato avijjādīni paṭiccasamuppādaṅgāni ca yojetabbāni.

又有眼为苦谛者，乃是其根本缘故。由此显起的，谓为愚痴于此作因所携带的心痴著，即是集谛；二者俱有，谓为断谛；对断谛证知、对道谛修行即第四，即为灭谛、道谛。由此逐一分别释说，世尊于诸法中圆满正确、具足正见、正行。此法导引至耳鼻舌身意等根，在此说法中，形色等六入根境界、眼识诸识及识根身，眼触等触，眼由触生受，色生想受，色生意受，色生渴爱蕴，色生想念等念，色生思惟等思虑，色生分别等分别，色蕴等五蕴，十种光境，十种忆念，诸如高声闻等十想念，头发等三十二形体，十二入，十八界，九有出世，最初四禅，慈心修习等四无量心，无色定四种，逆行老死等，顺行无明等缘起众支，皆当涵摄，

Tatrāyaṃ ekapadayojanā – ‘‘jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasacca’’nti. Evaṃ ekekapaduddhārena sabbadhamme sammā sāmañca buddho anubuddho paṭividdho. Tena vuttaṃ – sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddhoti.

于此有一段综合说法：「老死为苦谛，生为集谛，二者俱灭为断谛，断谛之证与道谛。」由此逐一分别，世尊于诸法中圆满正确觉知，已证已解。故谓诸法圆满正见称为正觉世尊。

Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasampanno; tattha vijjāti tissopi vijjā, aṭṭhapi vijjā. Tisso vijjā bhayabheravasutte (ma. ni. 1.34 ādayo) vuttanayeneva veditabbā, aṭṭha vijjā ambaṭṭhasutte (dī. ni. 1.278 ādayo). Tatra hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. Caraṇanti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. Imeyeva hi pannarasa dhammā, yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ tasmā, caraṇanti vuttā. Yathāha – ‘‘idha, mahānāma, ariyasāvako sīlavā hotī’’ti (ma. ni. 2.24) vitthāro. Bhagavā imāhi vijjāhi iminā ca caraṇena samannāgato, tena vuccati vijjācaraṇasampannoti . Tattha vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā, caraṇasampadā mahākāruṇikataṃ. So sabbaññutāya sabbasattānaṃ atthānatthaṃ ñatvā mahākāruṇikatāya anatthaṃ parivajjetvā atthe niyojeti, yathā taṃ vijjācaraṇasampanno. Tenassa sāvakā suppaṭipannā honti no duppaṭipannā, vijjācaraṇavipannānañhi sāvakā attantapādayo viya.

所谓智慧与行为具足者，为有智慧与行为俱足。智慧者即三慧、八慧。三慧依《畏敬经》等所说者为知慧，八慧依《大马经》等所说。此中以内观智慧与心意变异神通合称八慧。行为者为戒禁欲、根门守护、饮食节制、勤作觉醒、七圣法、四色行禅等。此十五法当识。正因修行此十五法，圣弟子行入无生涅槃之地，是故称行为。例言：「此处，大名，圣弟子持戒清净」等解说。世尊具足此智慧与行为，称为智慧行为具足。智慧具足者为满具布施一切知识，行为具足者标示大悲。心生悲悯，弃恶奉善，护众生利益，此谓智慧行为圆满者。其弟子因承行此，得善行；非恶行者，如倒立根，对智慧障道者有害。

Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammāgatattā, sammā ca gadattā sugato. Gamanampi hi gatanti vuccati, tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ . Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gatoti sobhanagamanattā sugato. Sundaraṃ cesa ṭhānaṃ gato amataṃ nibbānanti sundaraṃ ṭhānaṃ gatattāpi sugato. Sammā ca gato tena tena maggena pahīne kilese puna apaccāgacchanto. Vuttañcetaṃ – ‘‘sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato…pe… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’ti (mahāni. 38). Sammā vā āgato dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍo tāva samatiṃsapāramipūritāya sammāpaṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathanti ime ca ante anupagacchanto āgatoti sammāgatattāpi sugato. Sammā cesa gadati, yuttaṭṭhāne yuttameva vācaṃ bhāsatīti sammā gadattāpi sugato.

由善行转行，入美妙处，正行于所当行，则为娑婆世界之圣善，称为吉祥转行者。行即谓前行，圣在前得安全，遇安全处故为娑婆界美妙净处。何为此处？谓圣道之路。以此前行者，坚固安全行止故，方至彼处。达彼处者为诸无染垢灭，故谓为美处到达者，生死涅槃皆圆满。以此正行，破坏烦恼不复回至，故说：「得初果流果已，烦恼破故，烦恼不更复作」诸经云：得阿拉汉果亦复如是。或从灯王足至正觉菩提，正行圆满令众生皆得安乐，离欲乐苦恼，不往于他恶道，是以谓为来即，来至，及正语行故。

Tatridaṃ sādhakasuttaṃ – ‘‘yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti (ma. ni. 2.86). Evaṃ sammā gadattāpi sugatoti veditabbo.

此处所说之努力法，谓『如来所知之语，若是不真实、虚妄且无利益者，而与他人不亲近、不悦纳，则如来不说此语；若如来知其语真实、正确却无利益，虽与他人不亲近不悦纳，则如来亦不说；唯独如来知其语真实、正确且有利益，彼时如来乃通达彼语之义理。反之，若如来所知之语不真实、虚妄且无利益，又与他人亲近、悦纳，则如来不说；若如来知其语真实、正确而无利益，虽亲近悦纳，亦不说；唯有如来所知之语真实、正确定且有利益，且与他人亲近悦纳，则如来通达其语之义理。』（中部尼 2.86）如是正说，故知彼佛善逝者理应如此理解。

Sabbathā viditalokattā pana lokavidū. So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi. Yathāha – ‘‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi; na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ.

世尊常以遍知世间真实之智见，而非止于世间所知者。彼因本性认识起滅及灭道，故彼遍知世间而不为所覆。偈言：『吾未见有处无生，无行无死，亦无受生，无逝出者，吾不以此行见世间尽头，亦不说世间苦灭无疑终。然我在此瞬息身与意识之内，了知此世间及其起集灭道之法。』

‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;

『行无所至，世间不在任何处；

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

亦非无所至即终结苦之处，苦难无所解脱。』

‘‘Tasmā have lokavidū sumedho;

『然彼世间智者，具慧者，

Lokantagū vusitabrahmacariyo;

已达世间尽处、成就梵行。』

Lokassa antaṃ samitāvi ñatvā;

认识到世间的终尽；

Nāsīsatī lokamimaṃ parañcā’’ti. (a. ni. 4.45; saṃ. ni. 1.107);

决意不再染著这个世间，如此讲说。（增壹阿含经4.45；相应部1.107）；

Apica tayo lokā – saṅkhāraloko, sattaloko, okāsalokoti; tattha ‘‘eko loko – sabbe sattā āhāraṭṭhitikā’’ti (paṭi. ma. 1.112) āgataṭṭhāne saṅkhāraloko veditabbo. ‘‘Sassato lokoti vā asassato lokoti vā’’ti (dī. ni. 1.421) āgataṭṭhāne sattaloko.

此外还有三种世界——行蕴世界、情识世界和空间世界；其中行蕴世界指的是“唯一世界，即众生皆依食物而存”，此乃已经到来的状态，应当认识行蕴世界。至于“常在世界”或“非常在世界”，则是已经到来的状态，指的是情识世界。

‘‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

“只要日月星辰还在运行，东方西方发光照耀；

Tāva sahassadhā loko, ettha te vattatī vaso’’ti. (ma. ni. 1.503) –

那时世界就像千倍增长，众生在其中生存生活。”（中部1.503）——

Āgataṭṭhāne okāsaloko, tampi bhagavā sabbathā avedi. Tathā hissa – ‘‘eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni . Aṭṭhārasa lokā – aṭṭhārasa dhātuyo’’ti (paṭi. ma. 1.112). Ayaṃ saṅkhāralokopi sabbathā vidito.

对于已经到来的状态，空间世界也是世尊无处不知也无处不见的。如此说：“唯一世界，众生皆依食物为生。二种世界是名与色。三种世界是三种受感。四种世界是四种食物。五种世界是五种取蕴。六种世界是六种内处。七种世界是七种识所依。八种世界是八种界。九种世界是九种众生所住。十种世界是十种界所住。十二种世界是十二种处所。十八种世界是十八种界”。（毗耶纳论1.112）这三种行蕴世界也应当全面了知。

Yasmā panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbe abhabbe satte jānāti, tasmāssa sattalokopi sabbathā vidito. Yathā ca sattaloko evaṃ okāsalokopi. Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni cattāri satāni paññāsañca yojanāni. Parikkhepato –

因为他能知晓众生一切的习气、潜藏的心根、行为表现以及深刻的见解；能明了微观与宏观、三根与五根、自身相应与不相应、两根及四根展显或不展显，能分辨有情的存在与非存在，故此对有情世界常恒通晓。正如有情世界如此，开阔世界亦复如是。因此此界形成一个广阔无垠的圆轮，其长度与宽度均广大极致，达十二万余乘三千四百五十乘五十余由旬。粗略计算—

Sabbaṃ satasahassāni, chattiṃsa parimaṇḍalaṃ;

总共有十二万个三十四重环绕；

Dasañceva sahassāni, aḍḍhuḍḍhāni satāni ca.

十万个环绕，每个环绕有一百重。

Tattha – · 于此——

Duve satasahassāni, cattāri nahutāni ca;

二十万个环绕，每个环绕有四百重；

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.

如此大地之界，规模宏大，得此名称。

Tassā eva sandhārakaṃ – · 彼之持者——

Cattāri satasahassāni, aṭṭheva nahutāni ca;

四十万个环绕，每个环绕有八百重；

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

这是由于坚硬而结成的，如水稳固于风中。

Tassāpi sandhārako – · 彼亦之持者——

Navasatasahassāni, māluto nabhamuggato;

九百万个，随着云气升入天空；

Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti.

六万个，是这个世界的维持。

Evaṃ saṇṭhite cettha yojanānaṃ – · 如是安立于此，诸连结之——

Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;

四万八千个，屹立在伟大的山峰之上；

Accuggato tāvadeva, sinerupabbatuttamo.

它仅如此高耸，拔尖似金刚山顶。

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

然后以叠层叠层的方式，依照大小相承而成；

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

这些神通广大的天众，心怀众多珍宝。

Yugandharo īsadharo, karavīko sudassano;

有净香天、持矛天、造物天、明见天；

Nemindharo vinatako, assakaṇṇo girī brahā.

还有沉默谦卑天、长目天、山林广大天。

Ete satta mahāselā, sinerussa samantato;

这七尊大神力天，从四围环绕而来；

Mahārājānamāvāsā, devayakkhanisevitā.

他们是大王的居处，受天人与鬼神供养。

Yojanānaṃ satānucco, himavā pañca pabbato;

他们的身高有百由旬，五座雪峰环绕其境。

Yojanānaṃ sahassāni, tīṇi āyatavitthato;

数以千计的由三根延长测量的距离构成；

Caturāsītisahassehi, kūṭehi paṭimaṇḍito.

被八十四千个峰顶包围围绕；

Tipañcayojanakkhandha, parikkhepā nagavhayā;

由三十个和五个由舟行距离计算的区块分布；

Paññāsa yojanakkhandha, sākhāyāmā samantato.

由五十个区块作为分支，在四面分布，

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

穿越一百由由延长测量的距离，超越之至高；

Jambū yassānubhāvena, jambudīpo pakāsito.

借助于娑婆世界的表现力，娑婆洲得以显现光明。

Dve asīti sahassāni, ajjhogāḷho mahaṇṇave;

两千岁，至大之寿；

Accuggato tāvadeva, cakkavāḷasiluccayo;

寿终之时，正当轮回之终；

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito.

于是断尽一切，立身于世间界中。

Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ, sūriyamaṇḍalaṃ paññāsayojanaṃ, tāvatiṃsabhavanaṃ dasasahassayojanaṃ; tathā asurabhavanaṃ, avīcimahānirayo, jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ; tathā pubbavideho. Uttarakuru aṭṭhasahassayojano, ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro; taṃ sabbampi ekaṃ cakkavāḷaṃ , ekā lokadhātu, tadantaresu lokantarikanirayā. Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi, aññāsi, paṭivijjhi. Evamassa okāsalokopi sabbathā vidito. Evampi sabbathā viditalokattā lokavidū.

其中日轮直径五十四由旬，日轮直径五十由旬，天界居处三万由旬；同样地，有阿修罗居处、无间大苦狱、以及须弥山洲。西边七千由旬；东边亦如此。北俱卢洲八千由旬，各处皆为大洲，周围五百五百小洲环绕；诸洲皆为一大轮回界，一世界界，其间有世间间狱场。如此无量轮回界与无量世界，世尊以无量佛智洞悉、知晓、穿透。故世间各个界域皆普遍为知晓，如此遍知世间者，乃知世间真理者。

Attano pana guṇehi visiṭṭhatarassa kassaci abhāvā natthi etassa uttaroti anuttaro. Tathā hesa sīlaguṇenāpi sabbaṃ lokamabhibhavati, samādhi…pe… paññā… vimutti… vimuttiñāṇadassanaguṇenāpi, sīlaguṇenāpi asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo…pe… vimuttiñāṇadassanaguṇenāpi. Yathāha – ‘‘na kho panāhaṃ, bhikkhave, samanupassāmi sadevake loke samārake…pe… sadevamanussāya attanā sīlasampannatara’’nti vitthāro.

世尊自身以众德为最胜，无有超越者。以此持戒之德，常能摄受一切世间，以定……慧……解脱……及解脱智见之德，持戒之德，世尊无可匹敌，无可比拟，无可同类，无可等量，无可同比，以解脱智见之德。正如偈言：『比库们，我未曾见有持戒更胜于世间诸天、人众者。』详释如是。

Evaṃ aggappasādasuttādīni (a. ni. 4.34; itivu. 90) ‘‘na me ācariyo atthī’’tiādikā gāthāyo (ma. ni. 1.285; mahāva. 11) ca vitthāretabbā.

此外，应解说《大精进经》等文（阿尼尼3.34；伊提经90）中『我无师长』等偈语（《中部大品1.285》；《大部论》11卷）之意。

Purisadamme sāretīti purisadammasārathi, dameti vinetīti vuttaṃ hoti. Tattha purisadammāti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi. Tathā hi bhagavatā tiracchānapurisāpi apalāḷo nāgarājā, cūḷodaro, mahodaro, aggisikho, dhūmasikho, dhanapālako hatthīti evamādayo damitā, nibbisā katā, saraṇesu ca sīlesu ca patiṭṭhāpitā. Manussapurisāpi saccakanigaṇṭhaputta-ambaṭṭhamāṇava-pokkharasāti-soṇadaṇḍakūṭadantādayo. Amanussapurisāpi āḷavaka-sūciloma-kharaloma-yakkha-sakkadevarājādayo damitā vinītā vicitrehi vinayanūpāyehi. ‘‘Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī’’ti (a. ni. 4.111) idañcettha suttaṃ vitthāretabbaṃ. Atha vā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttarimaggapaṭipadaṃ ācikkhanto dantepi dametiyeva.

“Purisadamme sāreti”者，谓引导人类善法。其意云“dameti”即调伏、治理之义，此为正式所说之用语。所谓“purisadamma”者，指含调伏之义者，能制伏诸横行之人，不论是树伐野兽、凡夫俗人或非人种类。正如世尊示现，对诸横行非人如那伽王、小腹者、大腹者、火冠者、烟冠者、护财者、大象等皆已调伏、净灭，且坚定立于三宝与戒律之中。对人类，则如实者、尼姑子、少年学童、池畔修行者、坚固尊者等，悉皆调伏。对于非人，如阿拉瓦迦、刺毛者、硬毛者、夜叉、萨咖天帝等，亦已被调伏调教，施以种种异巧之调伏法门。如经言：“我，凯西啊，连轻咒亦调伏，粗恶语亦调伏，轻咒加粗恶语我亦调伏”，此经当加详解。又或为纯净戒律等初禅教法，涵盖须入流等以上圣者之断除所行，犹如调伏般。

Atha vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ . Bhagavā hi tathā purisadamme sāreti, yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti. Tasmā ‘‘anuttaro purisadammasārathī’’ti vuccati. ‘‘Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvatī’’ti idañcettha suttaṃ (ma. ni. 3.312) vitthāretabbaṃ.

“anuttaro purisadammasārathi”者，意谓无上人类善法引导者。世尊如是引导众生，如单垫坐者引导八方奔行者，故称“无上人类善法引导者”。又如经言：“比库们，象调伏象，象调御时，只令其去一方”，此经宜当详解。

Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Apica satthā viyāti satthā, bhagavā satthavāho. ‘‘Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti, uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthā satthavāho satte kantāraṃ tāreti jātikantāraṃ tāretī’’tiādinā (mahāni. 190) niddesanayenapettha attho veditabbo.

教诲众生历诸法现象及终极之理，谓之导师。又谓导师如载师，能引渡猛林、盗匪林、荆棘林、饥饿林、无水林，得安乐处；如是世尊为诸众生导师、载师，能使其渡过出生之苦林，达灭除生死苦岸。此喻经文应当理解其义。

Devamanussānanti daevānañca manussānañca ukkaṭṭhaparicchedavasenetaṃ vuttaṃ, bhabbapuggalaparicchedavasena ca. Bhagavā pana tiracchānagatānampi anusāsanippadānena satthāyeva. Tepi hi bhagavato dhammasavanena upanissayasampattiṃ patvā tāya eva upanissayasampattiyā dutiye tatiye vā attabhāve maggaphalabhāgino honti. Maṇḍūkadevaputtādayo cettha nidassanaṃ. Bhagavati kira gaggarāya pokkharaṇiyā tīre campānagaravāsīnaṃ dhammaṃ desayamāne eko maṇḍūko bhagavato sare nimittaṃ aggahesi. Taṃ eko vacchapālako daṇḍamolubbha tiṭṭhanto tassa sīse sannirumbhitvā aṭṭhāsi. So tāvadeva kālaṃ katvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti. Suttappabuddho viya ca tattha accharāsaṅghaparivutaṃ attānaṃ disvā ‘‘are, ahampi nāma idha nibbattosmi! Kiṃ nu kho kammaṃ akāsi’’nti āvajjento nāññaṃ kiñci addasa, aññatra bhagavato sare nimittaggāhā. So taāvadeva saha vimānena āgantvā bhagavato pāde sirasā vandi. Bhagavā jānantova pucchi –

“天人及人”盖是指天神与人类，两者视为种族分别以极广广泛划分，依“生物种族”范畴理。世尊即使面对诸横行非人亦以教法引导者。因世尊闻法具缘得成，必借此缘分所获法，三遍行中受道果报。以此明证如蟾蜍天子故事：居于葱葱高丽外池塘边的长者人家中时，有一池蛙，随法之因缘为世尊所感召，变现十二由旬金色天宫。此天童为法觉闻者，见自身被众僚围绕，乃欢喜称：“我是此处天宫之生者！我曾作何业？”无他所见，仅有世尊感召现象。遂以法天宫身至世尊足前顶礼。世尊知其意，问曰——

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

“何人向我顶礼足？以何神通荣耀，水波之中心？”

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti.

“以遍覆色相显，诸方皆熠熠辉映。”

‘‘Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro;

『我以前是蟾蜍，生活在水中水边；』

Tava dhammaṃ suṇantassa, avadhi vacchapālako’’ti. (vi. va. 857-858);

『听闻汝教法者，是负责护养乌龟者。』（中部经卷857-858）

Bhagavā tassa dhammaṃ desesi. Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Devaputtopi sotāpattiphale patiṭṭhāya sitaṃ katvā pakkāmīti.

世尊曾为其宣说此法。说法结束时，有四万三千人对法产生了深刻的相应。天子子孙亦得于斯初果而生起信心，遂圆满完成，告别离去。

Yaṃ pana kiñci atthi ñeyyaṃ nāma, tassa sabbassa buddhattā vimokkhantikañāṇavasena buddho. Yasmā vā cattāri saccāni attanāpi bujjhi, aññepi satte bodhesi; tasmā evamādīhipi kāraṇehi buddho. Imassa catthassa viññāpanatthaṃ ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’ti evaṃ pavatto sabbopi niddesanayo (mahāni. 192) paṭisambhidānayo (paṭi. ma. 1.162) vā vitthāretabbo.

然而，凡所有理当知者，其皆由佛的觉智而得解脱。因四圣谛自觉，亦为他者启悟；据此种种因缘故名为佛。为此义理之宣说，以『觉者为真谛已悟之人』，『启者为觉醒众生者』云云，诸多阐释及辨析（参见《大集经》第192经、《译论》第1卷第162页）应详加说明。

Bhagavāti idaṃ panassa guṇavisiṭṭhasattuttamagarugāravādhivacanaṃ. Tenāhu porāṇā –

『世尊』此称谓，是对此尊贵无上尊者的美称。故云古译曰——

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

『世尊此语至上，世尊此语无上；』

Garu gāravayutto so, bhagavā tena vuccatī’’ti.

“尊敬且受敬者”，世尊由此称呼。

Catubbidhañhi nāmaṃ – āvatthikaṃ, liṅgikaṃ, nemittikaṃ, adhiccasamuppannanti. Adhiccasamuppannaṃ nāma lokiyavohārena ‘‘yadicchaka’’nti vuttaṃ hoti. Tattha ‘‘vaccho dammo balibaddo’’ti evamādi āvatthikaṃ. ‘‘Daṇḍī chattī sikhī karī’’ti evamādi liṅgikaṃ. ‘‘Tevijjo chaḷabhiñño’’ti evamādi nemittikaṃ. ‘‘Sirivaḍḍhako dhanavaḍḍhako’’ti evamādi vacanatthamanapekkhitvā pavattaṃ adhiccasamuppannaṃ. Idaṃ pana bhagavāti nāmaṃ nemittikaṃ, na mahāmāyāya na suddhodanamahārājena na asītiyā ñātisahassehi kataṃ, na sakkasantusitādīhi devatāvisesehi. Vuttañhetaṃ dhammasenāpatinā – ‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe… vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikāpaññatti, yadidaṃ bhagavā’’ti (mahāni. 84).

所谓四种名称，即依归名、别相名、标志名、加诸因缘名。加诸因缘名者，谓世俗语言中称为“所愿者”。其中“畜牲、法、力所拘束”等为依归名；“杖持者、伞持者、冠饰者”等为别相名；“三明者、六通者”等为标志名；“富裕增益者、财富增长者”等为加诸因缘名。此中“世尊”一名属标志名，既非由大魔王种大王，也非由纯洁王子，不是三十九族亲所造，更非萨咖天帝等诸天特别造作。依《法护大师》所言──“世尊一名，母亲所取……出离者佛之根本，与广大智慧得证真谛之表称，即此世尊。”

Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –

此所谓加诸因缘名，其诸功德显现之意，为此颂而说——

‘‘Bhagī bhajī bhāgī vibhattavā iti;

“有法护者、有敬护者、有分有支者，如是称说；

Akāsi bhagganti garūti bhāgyavā;

作加诸者，谓尊贵福德具足者；

Bahūhi ñāyehi subhāvitattano;

以多种理解，善美光明显现。”

Bhavantago so bhagavāti vuccatī’’ti.

故名之为“世尊，已到达诸有之彼岸”。

Niddese vuttanayeneva cettha tesaṃ tesaṃ padānamattho daṭṭhabbo.

此处应当依照既定的释义方法，逐句观察各词之义。

Ayaṃ pana aparo nayo –

然而，此处另有一种解释——

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

『具足幸运者，吉祥者，福德丰盈者；与福缘相应，福因俱足；善于享用者，其往行福果多者，便称为Bhagavā。』

Bhattavā vantagamano, bhavesu bhagavā tato’’ti.

其义如是说。

Tattha vaṇṇāgamo vaṇṇavipariyayoti etaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā ‘‘bhāgyavā’’ti vattabbe ‘‘bhagavā’’ti vuccatīti ñātabbaṃ. Yasmā pana lobha-dosa-moha-viparītamanasikāra-ahirikānottappa-kodhūpanāha-makkha-paḷāsaissā-macchariya-māyāsāṭheyya-thambha-sārambha-mānātimāna-mada-pamāda-taṇhāvijjā tividhākusalamūla-duccarita-saṃkilesa-mala-visamasaññā-vitakka-papañca-catubbidhavipariyesaāsava-gantha-ogha-yogāgati-taṇhuppādupādāna-pañcacetokhīla-vinibandha-nīvaraṇābhinandanachavivādamūla-taṇhākāya-sattānusaya-aṭṭhamicchatta-navataṇhāmūlaka-dasākusalakama diṭṭhigata-aṭṭhasatataṇhāvicaritappabheda-sabbadaratha-pariḷāha-kilesasatasahassāni, saṅkhepato vā pañca kilesa-abhisaṅkhārakhandhamaccu-devaputta-māre abhañji, tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. Āha cettha –

此处所谓『言相集』与『言相转变』，指此词之不同外貌标记。因有『世俗与出世间之乐趣成就』，与布施戒等功德具足之福德，故称『具足福德者』，故谓之『bhāgyavā』，又称为『bhagavā』，宜当知也。至于因贪嗔痴等反向心意，缺乏廉耻无愧，嫉妒怨恨等污秽染污，妄想邪见傲慢自大骄狂迷醉，无明三毒之恶本根，谤毁纷缠妄语分别，五蘊烦恼之系缚，八种恶习心之障碍，五毒压迫集结，憎恨爱缠倒乱之苦，为魔天鬼神等所侵害，依此论之，故以『福德充满者』为彼众之对立，称『bhāgyavā』。此谓解说于此。

‘‘Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;

『贪欲为苦，嗔恨为苦，痴昧为苦，无过患者；』

Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī’’ti.

『有苦之人存在恶行，故称其为世尊。』

Bhāgyavantatāya cassa satapuññajalakkhaṇadharassa rūpakāyasampattidīpitā hoti, bhaggadosatāya dhammakāyasampatti. Tathā lokiyaparikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarasukhehi ca sampayojanasamatthatā dīpitā hoti.

由于具足福德资粮与善业的标记，世尊显现具相的身躯；因贪嗔痴的存在，世尊具足法体的功德。又如世间愚痴大众中受人尊重，无论家居或出家人皆敬奉，所到之处使身心痛苦消弭，因受施舍财物布施利益而获援助，具足世俗及出世间安乐的圆满相续显现。

Yasmā ca loke issariya-dhamma-yasa-sirī-kāma-payattesu chasu dhammesu bhagasaddo vattati, paramañcassa sakacitte issariyaṃ, aṇimā laghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi tathā lokuttaro dhammo lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso, rūpakāyadassanabyāvaṭajananayanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī, yaṃ yaṃ etena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchiticchi, tattha nipphattisaññito kāmo, sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi; tasmā imehi bhagehi yuttattāpi bhagā assa santīti iminā atthena bhagavāti vuccati.

又因世间追求权势、名誉、威严、财富、欲望六法，世尊名声隆盛。世尊具足爱心，施与如烟尘微物及轻微之物，均得世间认可之完全圆满形相；更具超越世俗之法体，遍及世间、敷布四方，洁净无染声誉，显现身躯之美，双目清澈明朗，皆具圆满之相、势、荣，所实施一切所求，无论自利或利他，悉皆成就。众生因其欲望产生，业力堆积成重，故业相顺遂且勃发，形成定精进因。由此诸划合相具足而得名“世尊”。

Yasmā pana kusalādīhi bhedehi sabbadhamme, khandhāyatana-dhātusacca-indriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷana-saṅkhata-santāpavipariṇāmaṭṭhena vā dukkhamariyasaccaṃ, āyūhana-nidāna-saṃyoga-palibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhata-amataṭṭhena nirodhaṃ, niyyāna-hetu-dassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti. Tasmā vibhattavāti vattabbe bhagavāti vuccati .

又因善恶诸法分别，即五蕴、六处、十八界真实依缘生起，因痛苦、痛苦所聚苦报之变异，因生老病死等缘起之认识生起苦集；以断灭之自由寂灭智证知灭，借通达深入缘灭之见证得道，即名“世尊”者。盖其中义谓其所断除、一切法复分明开示、宣讲故。

Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatappaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulamakāsi, tasmā bhattavāti vattabbe bhagavāti vuccati.

又因世尊具足神通辟支佛、梵天圣贤的正行，身心分别解脱，断灭障碍、离相解脱、心乐清净之迹。并时代世人中密行教化，以受持、实修并广行世俗及出世间正法因。故称世尊，名为“世尊”。

Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanamanena vantaṃ, tasmā bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ, gamanasaddato gakāraṃ, vantasaddato vakārañca dīghaṃ katvā ādāya bhagavāti vuccati. Yathā loke ‘‘mehanassa khassa mālā’’ti vattabbe ‘‘mekhalā’’ti vuccati.

由于在三界中，渴爱被称为渴爱故，称为有情界中流转不息；因此，在有情界中流转不息，被称作有情界流转之声，称作烦恼流转之声，称作轮回流转之声。将烦恼流转之声、轮回流转之声、流转声音等连称，遂称为世尊。正如世间中称呼“织物腰带”为“腰带”一样。

So imaṃ lokanti so bhagavā imaṃ lokaṃ. Idāni vattabbaṃ nidasseti. Sadevakanti saha devehi sadevakaṃ; evaṃ saha mārena samārakaṃ; saha brahmunā sabrahmakaṃ; saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiṃ; pajātattā pajā, taṃ pajaṃ; saha devamanussehi sadevamanussaṃ. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇīvacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ, samitapāpa-bāhitapāpa-samaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi okāsaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo.

“此为何人世？此为何界？”如今应说者。当云：“与天同在者为天人，与魔共处者为魔王，与梵天同住者为梵众，与沙门婆罗门共处者为同沙门婆罗门；一切众生生而有众生，与众生同在者为众生。”由此处的“与天同在”之语，知应当明了拥有五欲的天界；以“魔王”之语明了拥有六欲的魔天界；以“梵众”之语知梵身界诸天；以“同沙门婆罗门”之语识法义相应，为与教法对治的沙门婆罗门界；以“众生”之语知七界；以“与众生共处”之语识为被承认的五欲人界。如此，三种语句分别显现欲界，就是二类众生世界，实为七界合成。

Aparo nayo – sadevakaggahaṇena arūpāvacaradevaloko gahito, samārakaggahaṇena chakāmāvacaradevalokā, sabrahmakaggahaṇena rūpībrahmaloko, sassamaṇabrāhmaṇādiggahaṇena catuparisavasena sammutidevehi vā saha manussaloko, avasesasabbasattaloko vā.

此外，若以“与天同在”为标志，则无色界天界被包含在内；以“魔王”为标志，则是有六欲的魔天界；以“梵众”为标志，则是有色界梵众；以“同沙门婆罗门”为标志，则为四部众生的天人或有人界，实则含全部七界。

Apicettha sadevakavacanena ukkaṭṭhaparicchedato sabbassāpi lokassa sacchikatabhāvaṃ sādhento tassa bhagavato kittisaddo abbhuggato. Tato yesaṃ siyā – ‘‘māro mahānubhāvo chakāmāvacarissaro vasavattī; kiṃ sopi etena sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto samārakanti abbhuggato. Yesaṃ pana siyā – ‘‘brahmā mahānubhāvo ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti, kiṃ sopi sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto sabrahmakanti abbhuggato. Tato yesaṃ siyā – ‘‘puthūsamaṇabrāhmaṇā sāsanapaccatthikā, kiṃ tepi sacchikatā’’ti? Tesaṃ vimatiṃ vidhamanto sassamaṇabrāhmaṇiṃ pajanti abbhuggato. Evaṃ ukkaṭṭhukkaṭṭhānaṃ sacchikatabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa sacchikatabhāvaṃ pakāsento sadevamanussanti abbhuggato. Ayametthānusandhikkamo.

再以“与天同在”之语，在细分某界界限方面表现对世间真实境相之证实，此即世尊声名显著之由。针对有人云：“魔为大神通者，魔王天上居住；此真实乎？”因对其怀疑，而出现魔王界名。又有人云：“梵天为大神通者，发光只如伊指大小，环绕千个天轮，感受最上禅定之乐，此真实乎？”因怀疑而形成梵众界名。再有人云：“沙门婆罗门以教法为根本，真实乎？”怀疑而产生同沙门婆罗门名。如此分界辨施，继而承认天人及有人界，连成七界真实境界揭示，显示梵、人、魔等名称之缘由。此为此处所述旨趣。

Sayaṃ abhiññā sacchikatvā pavedetīti ettha pana sayanti sāmaṃ, aparaneyyo hutvā; abhiññāti abhiññāya, adhikena ñāṇena ñatvāti attho. Sacchikatvāti paccakkhaṃ katvā, etena anumānādipaṭikkhepo kato hoti. Pavedetīti bodheti ñāpeti pakāseti. So dhammaṃ deseti ādikalyāṇaṃ…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti.

“自行了知真实，称为教示。”此中“自行知”为“实知、明了”，而“教示”为“告知、宣扬”。所谓真实，即亲自证悟，除去推测。从亲自了知之证据而不假外推推断。所谓教示，则是阐传佛陀之法，宣说始于善法至于圆满善法。世尊以大慈悲，为众生利益，教诲此无上离欲快乐法。此法可多说或少说，然所说法皆始于善法，遂而展现。

Kathaṃ? Ekagāthāpi hi samantabhadrakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo . Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo. Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo. Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇameva āvahatīti majjhekalyāṇo, tathā paṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇo. Nāthappabhavattā ca pabhavasuddhiyā ādikalyāṇo, atthasuddhiyā majjhekalyāṇo , kiccasuddhiyā pariyosānakalyāṇo. Tasmā eso bhagavā appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva desetīti veditabbo.

何以故？一偈中以天地广因缘而分三善：初句为起始善法，中间两句为中间善法，末句为圆满善法。以因缘连结之法中，开头者为起始善法，结尾者为圆满善法，中部为中间善法。依不同因缘观照之经文，开头句为起始善法，末句为圆满善法，中部为中间善法。三世诸法以自身利益为本，戒为起始善法，止观禅定果为中间善法，涅槃为圆满善法。以戒定为起始善法，以观禅修习之路为中间善法，以涅槃为圆满善法。佛陀开启门径为起始善法，法义真实为中间善法，僧团恰当修行为圆满善法。闻闻如实修证所须，依悟入道为成就起始善法，独觉菩提为中间善法，声闻菩提为圆满善法。住定者断烦恼并具正思，听闻即生善法，为起始善法；修止观业乐施行，亦产生善法，为中间善法；亦复如法修持业果已成，就产生善法，为圆满善法。净离贪欲为起始善法，净除法义为中间善法，净尽所作事为圆满善法。故世尊或多或少所说法，终归于起始善法及后继善法之述说，这是应知之理。

Sātthaṃ sabyañjananti evamādīsu pana yasmā imaṃ dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti; tañca yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsana-vivaraṇa-vibhajana-uttānīkaraṇa-paññatti-atthapadasamāyogato sātthaṃ, akkharapada-byañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratā-paṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ; apanetabbassa abhāvato niddosabhāvena parisuddhaṃ; sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato tesañca cariyabhāvato brahmacariyaṃ. Tasmā ‘‘sātthaṃ sabyañjanaṃ…pe… brahmacariyaṃ pakāsetī’’ti vuccati.

「义趣」谓以下诸义。因于此教中宣说此法，启示教法、毕竟行持之道，分别显明诸道，故以多种差别分别而摄义趣。义趣乃依于事理之成就，义趣之生在于差别之成就。由层序分析，即指由缘起而启发、阐明、划分、勾提诸法，而集合成义，谓为「义趣」。由文字音节之义，指字词音义之成就，谓为「毕竟行持之道」。由义趣之深广观照，则谓为「义趣」。由教诲深奥则谓为毕竟行持之道。由义深意成之知见所及谓义趣，由法语辞之成就谓毕竟行持之道。由智者所能体会、为大众所悦纳谓义趣，由世俗大众所悦纳谓毕竟行持之道。由深理所依谓义趣，由精进语句谓毕竟行持之道。若不可或缺者，则应具足一切满具之理，谓为唯满具者；若不可或缺者，必无垢污清净无染，谓为净法；以修习者及圣者、最佳者敬奉住持，及其修持之相，谓为教法毕竟行持道。由是谓「义趣毕竟行持，示现教法毕竟行持」，以此故称之。

Apica yasmā sanidānaṃ sauppattikañca desento ādikalyāṇaṃ deseti, veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhena nigamanena ca pariyosānakalyāṇaṃ deseti. Evaṃ desento ca brahmacariyaṃ pakāseti. Tañca paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ, seṭṭhaṭṭhena brahmabhūtānaṃ buddha-paccekabuddha-buddhasāvakānaṃ cariyato ‘‘brahmacariya’’nti vuccati. Tasmāpi ‘‘so dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāsetī’’ti vuccati.

又因宣说缘起及善根具足之道，亦说初最胜法，因缘得见故，具足不违正义之中道最胜义，及因示缘故誉为中胜道，因招引听众之信受、证果及终止解脱作结故，号为究竟最胜善道。由是宣说时，即示现行持之道；以传授所成就之义谓之毕竟行持；以典籍整理为毕竟行持。又以戒等五支行相配合，成就唯一圆满；以无过垢而为自净，以远离世俗染著故为清净；以最佳圣人、佛、辟支佛、声闻众圣者之行为者，谓之行持毕竟道。故称「宣说此法，即说初最胜……行持毕竟道」。

Sādhu kho panāti sundaraṃ kho pana atthāvahaṃ sukhāvahanti vuttaṃ hoti. Tathārūpānaṃ arahatanti yathārūpo so bhava gotamo, evarūpānaṃ yathābhuccaguṇādhigamena loke arahantoti laddhasaddānaṃ arahataṃ. Dassanaṃ hotīti pasādasommāni akkhīni ummīlitvā ‘‘dassanamattampi sādhu hotī’’ti evaṃ ajjhāsayaṃ katvā atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkamīti.

善哉！诚然，如此者即为美好，增益利益，称为安乐之法。此般阿拉汉者，真如其人者即是果德玛，依此殊胜果德而被世人称为阿拉汉。谓之见法者，眼目如得开阐明般，称曰「得见乃善」。其时，一名出家婆罗门闻世尊至，心生敬仰，乃近前恭敬礼拜。

§2

2.Yenāti bhummatthe karaṇavacanaṃ. Tasmā yattha bhagavā tattha upasaṅkamīti evamettha attho daṭṭhabbo . Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti ca gatoti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gato tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti.

「缘故」指事处主谓句也。故云：世尊所在，即为所至之处。此义应如此了然。又何因缘令世尊应于天人及人间所至？应于世尊以多种善巧才能成就，及示现出诸善果享受，犹如恒久常驻之大树荫蔽大众。亦说「至」即谓往也。所谓至，摄于即往不退之意。由此至者，复有近宿佛所近之意，故于世尊近前以此法而至；此义应如是了然。

Bhagavatā saddhiṃ sammodīti yathā khamanīyādīni pucchanto bhagavā tena, evaṃ sopi bhagavatā saddhiṃ samappavattamodo ahosi, sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamāsi. Yāya ca ‘‘kacci, bho, gotama, khamanīyaṃ; kacci yāpanīyaṃ, kacci bhoto gotamassa, ca sāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro’’tiādikāya kathāya sammodi, taṃ pītipāmojjasaṅkhātaṃ sammodaṃ jananato sammodituṃ yuttabhāvato ca sammodanīyaṃ. Atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ araharūpato saritabbabhāvato ca sāraṇīyaṃ, suyyamānasukhato vā sammodanīyaṃ, anussariyamānasukhato sāraṇīyaṃ. Tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti. Evaṃ anekehi pariyāyehi sammodanīyaṃ sāraṇīyaṃ kathaṃ vītisāretvā pariyosāpetvā niṭṭhāpetvā yenatthena āgato taṃ pucchitukāmo ekamantaṃ nisīdi.

世尊欢喜与比库及弟子共同赞叹，如同凉水以温水调和而成一体。由称赞之言，如「尔等，得尊敬乎？得保护乎？世尊及弟子，安乐无忧，轻安有力，调和安乐乎？」等言，故生欢喜。此欢喜由意心生起，故可久住久续，常行不息。此欢喜如阿拉汉者所生，故称为应赞欢喜。因其音义清净，义理纯正，故应赞而为可敬，亦应称赞而为社会模范。又由多种义相，应赞理当宜彻解、应赞理当讲明、应赞理当终结、应赞理当生起，故以此因缘，欲问者便安坐一地。

Ekamantanti bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Tasmā yathā nisinno ekamantaṃ nisinno hoti tathā nisīdīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ. Nisīdīti upāvisi. Paṇḍitā hi purisā garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti. Ayañca tesaṃ aññataro, tasmā ekamantaṃ nisīdi.

「一地」者，谓如培养圣贤之指示语词，如《增支部》云：云起、月轮、日轮旋转。由此故应知，坐一处即为「坐姿」。此亦是「事处」之习用词。所谓坐，是谓坐于坐具之意。智者出家人，如同尊贵者所致，能坐一处，安以坐具之善法。且其一人中之一，故谓为坐一处。

Kathaṃ nisinno 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.

如何说在一边独自坐着呢？这是排除六种坐法的过失。比如说——坐得太远、坐得太近、坐在上风处、坐在高处、坐在正前方、坐在正后方。若坐得太远，想要谈话时必定要大声说话。若坐得太近，就会碰撞。若坐在上风向，会被身体臭气所扰。若坐在高处，会显得傲慢无礼。若坐在正前方，若想观看应当用眼望视之。若坐在正后方，若想观看，应伸出舌头来观看。因此，这六种坐的过失皆当舍除而独坐一隅。故有言说：『独自一处而坐』。

Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavocāti etanti idāni vattabbamatthaṃ dasseti. Dakāro padasandhikaro. Avocāti abhāsi. Sutaṃ metanti sutaṃ me etaṃ, etaṃ mayā sutanti idāni vattabbamatthaṃ dasseti. Bho gotamāti bhagavantaṃ gottena ālapati.

独自一处坐着，婆罗门无瞋恚地对世尊如此说：“我今来此所说，如此为适当。”此时这句话旨在说明说话的目的。‘达迦罗’是接合词。‘阿沃车’是说话、表达。‘苏塔’意指‘我听闻’，‘梅塔’即‘这是我听闻’。‘博果塔玛’是指‘世尊果德玛’称呼。

Idāni yaṃ tena sutaṃ – taṃ dassento na samaṇo gotamoti evamādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – brāhmaṇeti jātibrāhmaṇe. Jiṇṇeti jajjarībhūte jarāya khaṇḍiccādibhāvaṃ āpādite. Vuḍḍheti aṅgapaccaṅgānaṃ vuḍḍhimariyādappatte. Mahallaketi jātimahallakatāya samannāgate, cirakālappasuteti vuttaṃ hoti. Addhagateti addhānaṃ gate , dve tayo rājaparivaṭṭe atīteti adhippāyo. Vayo anuppatteti pacchimavayaṃ sampatte, pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo.

现在他用这句话所说即是不称‘沙门果德玛’等语而说“婆罗门”。此处释义所谓无上尊位之说明——‘婆罗门’即出身婆罗门族者。‘吉奴’是指衰老、破碎、衰败。‘乌陀’是指肢体损坏、尊贵衰减。‘摩哈拉’指因世间久住而老跛，亦有‘长久安隐’之意。有‘阿达迦特’意谓去往牢固之地，谓三、二遍域已过世之意。‘瓦钠努帕达’指西边夏季已过，该西边夏季为雨季一百天期间之最后三分之一。

Apica – jiṇṇeti porāṇe, cirakālappavattakulanvayeti vuttaṃ hoti. Vuḍḍheti sīlācārādiguṇavuḍḍhiyutte. Mahallaketi vibhavamahattatāya samannāgate mahaddhane mahābhoge. Addhagateti maggappaṭipanne, brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caramāne. Vayoanuppatteti jātivuḍḍhabhāvaṃ antimavayaṃ anuppatteti evamettha yojanā veditabbā.

又‘吉奴’亦指往昔、长时间流逝之状态。‘乌陀’是道德行为及德性增长。‘摩哈拉’是指因富有财富显赫者。‘阿达迦特’指实践道法修行。‘瓦钠努帕达’指寿命未至最终，即未到末期寿命。此种差别应当如此辨明。

Idāni abhivādetīti evamādīni ‘‘na samaṇo gotamo’’ti ettha vuttanakārena yojetvā evamatthato veditabbāni – ‘‘na vandati vā, nāsanā vuṭṭhahati vā, nāpi ‘idha bhonto nisīdantū’ti evaṃ āsanena vā upanimantetī’’ti. Ettha hi vā saddo vibhāvane nāma atthe, ‘‘rūpaṃ niccaṃ vā aniccaṃ vā’’tiādīsu viya. Evaṃ vatvā atha attano abhivādanādīni akarontaṃ bhagavantaṃ disvā āha – ‘‘tayidaṃ bho gotama tathevā’’ti. Yaṃ taṃ mayā sutaṃ – taṃ tatheva, taṃ savanañca me dassanañca saṃsandati sameti, atthato ekībhāvaṃ gacchati. ‘‘Na hi bhavaṃ gotamo…pe… āsanena vā nimantetī’’ti evaṃ attanā sutaṃ diṭṭhena nigametvā nindanto āha – ‘‘tayidaṃ bho gotama na sampannamevā’’ti taṃ abhivādanādīnaṃ akaraṇaṃ na yuttameva.

于是“致敬”的含义以及种种同类用法，如“非沙门果德玛”之用，在此依据文义须如此理解：“非为礼敬、也非外在起敬礼，亦非以‘请于此处坐’等姿势相邀。”此处“声”是指依语义的区分，如“形体是常或无常”等义。说完此义后，看到世尊未作“礼敬”等行为，而说：“这就是啊，博果塔玛。”此乃我所听如是真实，闻思终成一义。因自身有所见不满，轻蔑说：“这就是博果塔玛，不够完善”乃不当。

Athassa bhagavā attukkaṃsanaparavambhanadosaṃ anupagamma karuṇāsītalahadayena taṃ aññāṇaṃ vidhamitvā yuttabhāvaṃ dassetukāmo āha – ‘‘nāhaṃ taṃ brāhmaṇa…pe… muddhāpi tassa vipateyyā’’ti. Tatrāyaṃ saṅkhepattho – ‘‘ahaṃ, brāhmaṇa, appaṭihatena sabbaññutaññāṇacakkhunā olokentopi taṃ puggalaṃ etasmiṃ sadevakādibhede loke na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Anacchariyaṃ vā etaṃ, yvāhaṃ ajja sabbaññutaṃ patto evarūpaṃ nipaccakārārahaṃ puggalaṃ na passāmi. Apica kho yadāpāhaṃ sampatijātova uttarābhimukho sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesiṃ; tadāpi etasmiṃ sadevakādibhede loke taṃ puggalaṃ na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Atha kho maṃ soḷasakappasahassāyuko khīṇāsavamahābrahmāpi añjaliṃ paggahetvā ‘‘tvaṃ loke mahāpuriso, tvaṃ sadevakassa lokassa aggo ca jeṭṭho ca seṭṭho ca, natthi tayā uttaritaro’’ti sañjātasomanasso patināmesi; tadāpi cāhaṃ attanā uttaritaraṃ apassanto āsabhiṃ vācaṃ nicchāresiṃ – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā’’ti. Evaṃ sampatijātassapi mayhaṃ abhivādanādiraho puggalo natthi, svāhaṃ idāni sabbaññutaṃ patto kaṃ abhivādeyyaṃ vā…pe… āsanena vā nimanteyyaṃ. Tasmā tvaṃ, brāhmaṇa, mā tathāgate evarūpaṃ nipaccakāraṃ patthayittha. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā…pe… āsanena vā nimanteyya, muddhāpi tassa puggalassa rattipariyosāne paripākasithilabandhanaṃ vaṇṭā pavuttatālaphalamiva gīvato pacchijjitvā sahasāva bhūmiyaṃ vipateyyāti.

于是世尊心怀慈悲，不起瞋恨，洞见彼人无知，欲显明正智而说：“我不将你视为愚钝……”“我虽以无所对治之智慧观察此人，却在这个由天龙诸类等众组成的世界中无法见到该人，不会为之起敬或邀坐。即使我今日已具完全智慧，却仍不见其踪迹。即便我日前已周游遍观法界诸佛所住天人等，但仍无法在此天龙众中见到该人，不值得受敬礼或请坐。”“曾有年数千万载的无漏大梵天，向我合掌顶礼称我为‘世上伟人，三界尊长，至尊至善，无有过之者’。然我不以其所具为上者，故以自语曰‘我为界中领袖，至尊无上’。于是我不望更上，厌弃妄语之口，黙默无声。”“虽如是，我仍无人能超越我敬礼之人，亦无人配受我敬意或请坐。”因此，婆罗门啊，莫应向如来强加此等虚假欢迎。若有人向如来致敬或请坐，乃至对该人颚骨疲软、口齿之处所动作，如塞闭舌头声音者，即是辜负其所显之瑞相，犹如被人咬咬而吐于地，不堪之事也。

§3

3. Evaṃ vuttepi brāhmaṇo duppaññatāya tathāgatassa loke jeṭṭhabhāvaṃ asallakkhento kevalaṃ taṃ vacanaṃ asahamāno āha – ‘‘arasarūpo bhavaṃ gotamo’’ti. Ayaṃ kirassa adhippāyo – yaṃ loke abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ ‘‘sāmaggiraso’’ti vuccati, taṃ bhoto gotamassa natthi , tasmā arasarūpo bhavaṃ gotamo, arasajātiko arasasabhāvoti. Athassa bhagavā cittamudubhāvajananatthaṃ ujuvipaccanīkabhāvaṃ pariharanto aññathā tassa vacanassatthaṃ attani sandassento ‘‘atthi khvesa brāhmaṇa pariyāyo’’tiādimāha.

3. 即便如此，当那婆罗门因无智轻视如来在世间的最高地位，仅单独对这句话不以为然地说：“果德玛是无品性之人。”此人心中所执的，就是世间称为恭敬迎礼的举手礼仪具足，称为“和合味”的东西，但这在汝，果德玛处却无有，所以称果德玛为无品性者、无父系者、无品性的存在。于是世尊为使其内心觉明，排除曲解之念，改换说法呈现不同义理，自现正断，告之：“婆罗门啊，此处有另一种圆通义。”

Tattha pariyāyoti kāraṇaṃ; ayañhi pariyāyasaddo desanā-vāra-kāraṇesu vattati. ‘‘Madhupiṇḍikapariyāyotveva naṃ dhārehī’’tiādīsu (ma. ni. 1.205) hi esa desanāyaṃ vattati. ‘‘Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu’’ntiādīsu (ma. ni. 3.398) vāre. ‘‘Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu, yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā’’tiādīsu (pārā. 164) kāraṇe. Svāyamidha kāraṇe vattati . Tasmā ettha evamattho daṭṭhabbo – atthi kho, brāhmaṇa, etaṃ kāraṇaṃ; yena kāraṇena maṃ ‘‘arasarūpo bhavaṃ gotamo’’ti vadamāno puggalo sammā vadeyya, avitathavādīti saṅkhyaṃ gaccheyya. Katamo pana soti? Ye te brāhmaṇa rūparasā…pe… phoṭṭhabbarasā te tathāgatassa pahīnāti. Kiṃ vuttaṃ hoti? Ye te jātivasena vā upapattivasena vā seṭṭhasammatānampi puthujjanānaṃ rūpārammaṇādīni assādentānaṃ abhinandantānaṃ rajjantānaṃ uppajjanti kāmasukhassādasaṅkhātā rūparasasaddagandharasaphoṭṭhabbarasā, ye imaṃ lokaṃ gīvāya bandhitvā viya āviñchanti, vatthārammaṇādisāmaggiyañca uppannattā sāmaggirasāti vuccanti, te sabbepi tathāgatassa pahīnāti. Mayhaṃ pahīnāti vattabbepi mamākārena attānaṃ anukkhipanto dhammaṃ deseti. Desanāvilāso vā esa bhagavato.

关于“圆通”一词，是指“因缘”，此“圆通”一辞在说法为因缘原因时使用。如《中部·蜜积迦圆通》中说：“只有蜜积迦圆通，方可承持他”；《小部·比库尼劝导》中说：“阿难，今日谁是比库尼们教导的因缘？”；《波罗提木叉》中说：“善哉，尊者，世尊请以另一圆通教导，如此比库僧团方可和合。”此皆指因缘，故此处应如是理解。婆罗门啊，因此应明：此“因缘”为那个因缘，若以此因缘称我“无品性果德玛”，则此人应当确实而正确，且非虚伪者。然何谓确实？与你等婆罗门那些仅以外貌肤浅的观点……（断文）世尊被贬低是何意？即那些出于出身或生起方式，当为最上之人，却仍贪恋俗世形象色彩，珍重令人心悦的外观香气妙声等，他们俨然束缚此世，如缚牢一般，产生了被称为“和合顶峰”的假相，而他们却一概贬低如来。然我正是斥贬此辈，为我自己利益，宣说法义。此乃世尊宣说趣味所在。

Tattha pahīnāti cittasantānato vigatā jahitā vā. Etasmiṃ panatthe karaṇe sāmivacanaṃ daṭṭhabbaṃ. Ariyamaggasatthena ucchinnaṃ taṇhāvijjāmayaṃ mūlametesanti ucchinnamūlā. Tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā. Yathā hi tālarukkhaṃ samūlaṃ uddharitvā tassa vatthumatte tasmiṃ padese kate na puna tassa tālassa uppatti paññāyati; evaṃ ariyamaggasatthena samūle rūpādirase uddharitvā tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate sabbepi te ‘‘tālāvatthukatā’’ti vuccanti. Avirūḷhidhammattā vā matthakacchinnatālo viya katāti tālāvatthukatā. Yasmā pana evaṃ tālāvatthukatā anabhāvaṃkatā honti, yathā nesaṃ pacchābhāvo na hoti, tathā katā honti; tasmā āha – ‘‘anabhāvaṃkatā’’ti. Ayañhettha padacchedo – anuabhāvaṃ katā anabhāvaṃkatāti. ‘‘Anabhāvaṃ gatā’’tipi pāṭho, tassa anuabhāvaṃ gatāti attho. Tattha padacchedo anuabhāvaṃ gatā anabhāvaṃ gatāti, yathā anuacchariyā anacchariyāti. Āyatiṃ anuppādadhammāti anāgate anuppajjanakasabhāvā. Ye hi abhāvaṃ gatā, te puna kathaṃ uppajjissanti? Tenāha – ‘‘anabhāvaṃ gatā āyatiṃ anuppādadhammā’’ti.

这里的“贬低”，指烦恼的心识流已断、弃舍。又应见此中“和合”二字含义。本圣道导师断绝了渴爱无明等根本，如同拔除了椰树根。椰树根被拔除后，不会再于原处生根；同理，圣道导师拔除了根本烦恼后，之前已生的烦恼依止不会再于心识上分野生起，故曰“椰根化”。未长大之根本烦恼断绝，则此为根本被切除，如切除某物。因本无恢复根本，如椰树无反复生根，故谓“无复现”——此为断除与无复现之区别。此亦称“无复现去”，意即无复现之意。此处断除，与前文无异，如“不异之物”。未来之法不能由已断灭者再生起。是故言：“无复现去者，于未来无生法。”

Ayaṃ kho brāhmaṇa pariyāyoti idaṃ kho, brāhmaṇa, kāraṇaṃ yena maṃ sammā vadamāno vadeyya ‘‘arasarūpo samaṇo gotamo’’ti. No ca kho yaṃ tvaṃ sandhāya vadesīti yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hoti. Kasmā pana bhagavā evamāha? Nanu evaṃ vutte yo brāhmaṇena vutto sāmaggiraso tassa attani vijjamānatā anuññātā hotīti. Vuccate, na hoti. Yo hi taṃ sāmaggirasaṃ kātuṃ bhabbo hutvā na karoti, so tadabhāvena arasarūpoti vattabbo bhaveyya. Bhagavā pana abhabbova etaṃ kātuṃ, tenassa karaṇe abhabbataṃ pakāsento āha – ‘‘no ca kho yaṃ tvaṃ sandhāya vadesī’’ti. Yaṃ pariyāyaṃ sandhāya tvaṃ maṃ ‘‘arasarūpo’’ti vadesi, so amhesu neva vattabboti.

“此婆罗门所称的圆通，正是使我正断地以‘无品性比库果德玛’名我而言的缘由。如今若你以他义反复议论，那便不是圆通。”世尊为何如此说？岂非说因为前文谓婆罗门不了解自身心志不足，而不能称“和合味”？但此说不可接受。因为那本应做圆通之事，若不做，即非圆通者。婆罗门因无能为此事，故可谓其为无品性者。世尊知此不可做，乃照明婆罗门不具这能力，因而言：“你所思量使我称无品之义，非我所中，故彼处不成立。”

§4

4. Evaṃ brāhmaṇo attanā adhippetaṃ arasarūpataṃ āropetuṃ asakkonto athāparaṃ nibbhogo bhavaṃ gotamotiādimāha. Sabbapariyāyesu cettha vuttanayeneva yojanakkamaṃ viditvā sandhāya bhāsitamattaṃ evaṃ veditabbaṃ. Brāhmaṇo tameva vayovuḍḍhānaṃ abhivādanakammādiṃ loke sāmaggiparibhogoti maññamāno tadabhāvena bhagavantaṃ nibbhogoti āha. Bhagavā pana yvāyaṃ rūpādīsu sattānaṃ chandarāgaparibhogo tadabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

4. 如是，婆罗门自不能确立其所执的无品性，于是又说果德玛为灭尽者。此处所有圆通之义，皆应依说法来理解。婆罗门以为尊重老年人的礼仪等世间和合礼节存在，故据此断为果德玛是灭尽者。世尊以观察众生对于色相等欲爱依乐之趋逐，仍有执着，故更转说另一圆通义。

§5

5. Puna brāhmaṇo yaṃ loke vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ lokiyā karonti tassa akiriyaṃ sampassamāno bhagavantaṃ akiriyavādoti āha. Bhagavā pana, yasmā kāyaduccaritādīnaṃ akiriyaṃ vadati tasmā, taṃ akiriyavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha ca kāyaduccaritanti pāṇātipāta-adinnādāna-micchācāracetanā veditabbā. Vacīduccaritanti musāvāda-pisuṇavācā-pharusavācā-samphappalāpacetanā veditabbā. Manoduccaritanti abhijjhābyāpādamicchādiṭṭhiyo veditabbā. Ṭhapetvā te dhamme, avasesā akusalā dhammā ‘‘anekavihitā pāpakā akusalā dhammā’’ti veditabbā.

5. 又婆罗门以世人对年长者恭敬礼仪之习俗，因世俗中此行为已废止，故称世尊无行为论。世尊说，因他论及身不善业等行为已废不作，因而显明所说无为论。所谓身不善业，包括杀生、不取非法之物、作不正行为之意。语业不善含谎言、两舌、恶语、杂秽之意。意业不善即贪、嗔、痴及邪见等。驱除这些恶法之后，余下便是“多分布生的恶不善法”。

§6

6. Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto imaṃ ‘‘āgamma ayaṃ lokatanti lokapaveṇī ucchijjatī’’ti maññamāno bhagavantaṃ ucchedavādoti āha. Bhagavā pana yasmā aṭṭhasu lobhasahagatacittesu pañcakāmaguṇikarāgassa dvīsu akusalacittesu uppajjamānakadosassa ca anāgāmimaggena ucchedaṃ vadati. Sabbākusalasambhavassa pana niravasesassa mohassa arahattamaggena ucchedaṃ vadati. Ṭhapetvā te tayo, avasesānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ yathānurūpaṃ catūhi maggehi ucchedaṃ vadati; tasmā taṃ ucchedavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

六、婆罗门对世尊没有行礼等行为，见此便执意认为『既然来到此，必为世间之终结，世间的风尘当被肃清』，于是说世尊是断灭论者。但世尊所说的断灭，是针对参与八法中的贪染的心，以及五欲之中所生的二种不善心和现起的恚恨，视为断灭的彼岸。对于一切善法生起后的无漏无余的痴灭，乃是阿拉汉彼岸，并称为断灭。世尊以四圣谛之四圣道，适应于已除去的三种恶不善法而说断灭。所以他对断灭论的体认，以及对断灭之理的正理解，正是他另一种说法的依循。

§7

7. Puna brāhmaṇo ‘‘jigucchati maññe samaṇo gotamo idaṃ vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ, tena taṃ na karotī’’ti maññamāno bhagavantaṃ jegucchīti āha. Bhagavā pana yasmā jigucchati kāyaduccaritādīhi; kiṃ vuttaṃ hoti ? Yañca tividhaṃ kāyaduccaritaṃ, yañca catubbidhaṃ vacīduccaritaṃ, yañca tividhaṃ manoduccaritaṃ, yā ca ṭhapetvā tāni duccaritāni avasesānaṃ lāmakaṭṭhena pāpakānaṃ akosallasambhūtaṭṭhena akusalānaṃ dhammānaṃ samāpatti samāpajjanā samaṅgibhāvo, taṃ sabbampi gūthaṃ viya maṇḍanakajātiyo puriso jigucchati hirīyati, tasmā taṃ jegucchitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha ‘‘kāyaduccaritenā’’ti upayogatthe karaṇavacanaṃ daṭṭhabbaṃ.

七、婆罗门见世尊称『尊者果德玛厌弃老弱敬礼等俗务，故不行之』而生嫌恶。世尊说，他虽然厌恶的是身体上的不善行为，具体为何呢？所谓身体上的三恶行、语言上的四恶行、心念中的三恶行，世尊断除这些恶行后，剩余无漏且净明的善法，犹如埋藏于矿藏中贵重金属般令人厌恶羞耻，因此世尊称为嫌恶。此处的“三恶行”指身体上的恶行，要视作行为之谓。

§8

8. Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto ‘‘ayaṃ imaṃ lokajeṭṭhakakammaṃ vineti vināseti, atha vā yasmā etaṃ sāmīcikammaṃ na karoti tasmā ayaṃ vinetabbo niggaṇhitabbo’’ti maññamāno bhagavantaṃ venayikoti āha. Tatrāyaṃ padattho – vinayatīti vinayo, vināsetīti vuttaṃ hoti. Vinayo eva venayiko, vinayaṃ vā arahatīti venayiko, niggahaṃ arahatīti vuttaṃ hoti. Bhagavā pana, yasmā rāgādīnaṃ vinayāya vūpasamāya dhammaṃ deseti, tasmā venayiko hoti. Ayameva cettha padattho – vinayāya dhammaṃ desetīti venayiko. Vicitrā hi taddhitavutti! Svāyaṃ taṃ venayikabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

八、婆罗门对世尊无所行礼的行为，执意认为『此人损灭世间胜者法，既然不行合宜之事，理应被损灭、排除』。其中所说的“损灭”意即“训练”，此言训练即戒律，戒律即阿拉汉之训，排除即废弃。世尊宣说以断尽贪欲等染污的法，圆满安住之理，故为训练。这里“训练”指教导法，为多种派生用法，自知为训练者，亦承认另外的阐述。

§9

9. Puna brāhmaṇo yasmā abhivādanādīni sāmīcikammāni karontā vayovuḍḍhe tosenti hāsenti, akarontā pana tāpenti vihesenti domanassaṃ nesaṃ uppādenti, bhagavā ca tāni na karoti; tasmā ‘‘ayaṃ vayovuḍḍhe tapatī’’ti maññamāno sappurisācāravirahitattā vā ‘‘kapaṇapuriso aya’’nti maññamāno bhagavantaṃ tapassīti āha. Tatrāyaṃ padattho – tapatīti tapo, roseti vihesetīti vuttaṃ hoti, sāmīcikammākaraṇassetaṃ nāmaṃ. Tapo assa atthīti tapassī. Dutiye atthavikappe byañjanāni avicāretvā loke kapaṇapuriso ‘‘tapassī’’ti vuccati. Bhagavā pana ye akusalā dhammā lokaṃ tapanato tapanīyāti vuccanti, tesaṃ pahīnattā yasmā tapassīti saṅkhyaṃ gato, tasmā taṃ tapassitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tatrāyaṃ padattho – tapantīti tapā, akusaladhammānametaṃ adhivacanaṃ. Vuttampi hetaṃ – ‘‘idha tappati pecca tappatī’’ti. Tathā te tape assi nirassi pahāsi viddhaṃsesīti tapassī.

九、婆罗门见世尊行礼等合宜之事时，众老弱呼笑，若不行则忧恼憎恶生起，他们便生厌烦，谓世尊会苦恼，遂称其为苦行者。此“苦行”即苦行、忿恨、愤怒之意，称为合宜行不行之谓。苦行者有此二义，第二义在俗世被人忽视而称为苦行者。但世尊断除令世间受苦的不善法，故号为苦行者，按说此处“苦行”为煎熬不善法，此名适合。经中亦言“此处苦者，所谓在苦后生乐者”。世尊自知苦行义，亦证另一种说法。

§10

10. Puna brāhmaṇo taṃ abhivādanādikammaṃ devalokagabbhasampattiyā devalokapaṭisandhipaṭilābhāya saṃvattatīti maññamāno bhagavati cassa abhāvaṃ disvā bhagavantaṃ apagabbhoti āha. Kodhavasena vā bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassentopi evamāha. Tatrāyaṃ padattho – gabbhato apagatoti apagabbho, abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo. Hīno vā gabbho assāti apagabbho, devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgīti, hīno vāssa mātukucchimhi gabbhavāso ahosīti adhippāyo. Bhagavato pana yasmā āyatiṃ gabbhaseyyā apagatā, tasmā so taṃ apagabbhataṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tatra ca yassa kho brāhmaṇa āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnāti etesaṃ padānaṃ evamattho daṭṭhabbo – brāhmaṇa, yassa puggalassa anāgate gabbhaseyyā, punabbhave ca abhinibbatti anuttarena maggena vihatakāraṇattā pahīnāti. Gabbhaseyyaggahaṇena cettha jalābujayoni gahitā. Punabbhavābhinibbattiggahaṇena itarā tissopi.

十、婆罗门见世尊缺乏神界胎中之成就以致未得神界，见其无形之相，谓世尊无胎；又以忿怒者意，欲显世尊在母腹胎中有烦恼，于是称其无胎。此处“无胎”意指断胎，是指未得得神界降生之意。胎为粗出生，故谓之低胎或在母腹胎。世尊因已断绝母胎痛苦，故自知无胎义，亦通达另一解释。此处婆罗门若谓有人在未来得胎中身，及由因缘获生，谓之灭，即断绝其生，意即人若在未来胎中获生及再生，因正法所致而灭绝。胎中受持此意即胎壳受持，再生得生此意即他者四及第三者。

Apica gabbhassa seyyā gabbhaseyyā, punabbhavo eva abhinibbatti punabbhavābhinibbattīti evamettha attho daṭṭhabbo. Yathā ca viññāṇaṭṭhitīti vuttepi na viññāṇato aññā ṭhiti atthi, evamidhāpi na gabbhato aññā seyyāti veditabbā. Abhinibbatti ca nāma yasmā punabbhavabhūtāpi apunabbhavabhūtāpi atthi, idha ca punabbhavabhūtā adhippetā. Tasmā vuttaṃ – ‘‘punabbhavo eva abhinibbatti punabbhavābhinibbattī’’ti.

此外，所谓胎床、胎床为胎床，复生即再次出现，复生为再次复现，唯此义为所应知。如同所言“识所依止”，实无他依，而无胎亦应知。复生者谓在复现的生起之中仍处于存在状态，复现即指该复生。故有言“复生即为复现”。

§11

11. Evaṃ āgatakālato paṭṭhāya arasarūpatādīhi aṭṭhahi akkosavatthūhi akkosantampi brāhmaṇaṃ bhagavā dhammissaro dhammarājā dhammassāmī tathāgato anukampāya sītaleneva cakkhunā olokento yaṃ dhammadhātuṃ paṭivijjhitvā desanāvilāsappatto hoti, tassā dhammadhātuyā suppaṭividdhattā vigatavalāhake antalikkhe samabbhuggato puṇṇacando viya saradakāle sūriyo viya ca brāhmaṇassa hadayandhakāraṃ vidhamanto tāniyeva akkosavatthūni tena tena pariyāyena aññathā dassetvā, punapi attano karuṇāvipphāraṃ aṭṭhahi lokadhammehi akampiyabhāvena paṭiladdhaṃ, tādiguṇalakkhaṇaṃ pathavīsamacittataṃ akuppadhammatañca pakāsento ‘‘ayaṃ brāhmaṇo kevalaṃ palitasirakhaṇḍadantavalittacatādīhi attano vuḍḍhabhāvaṃ sañjānāti, no ca kho jānāti attānaṃ jātiyā anugataṃ jarāya anusaṭaṃ byādhinā abhibhūtaṃ maraṇena abbhāhataṃ vaṭṭakhāṇubhūtaṃ ajja maritvā puna sveva uttānasayanadārakabhāvagamanīyaṃ. Mahantena kho pana ussāhena mama santikaṃ āgato, tadassa āgamanaṃ sātthakaṃ hotū’’ti cintetvā imasmiṃ loke attano appaṭisamaṃ purejātabhāvaṃ dassento seyyathāpi brāhmaṇātiādinā nayena brāhmaṇassa dhammadesanaṃ vaḍḍhesi.

如是，于来临之时，观察由心无调柔形态等八种粗恶行为所生起的缘故，世尊——法之守护者、法之王、法之主、如来，为了慈悲，眼若清凉，洞察那些深谙法界、而得教学趣味者。因其清彻通达法界，内心净澈无烦恼，犹如满月初出于秋时、或如太阳驱散婆罗门心中的暗处般，依次展示各类不同粗恶行为。复又以自身慈悲之力，远离不能动摇的八种烦恼世俗之境，明示贫穷平淡的土地本质及躁动之性，宣说：“此婆罗门仅仅知晓因脱落头发、断牙、缺牙齿横斑等所见其老迈状态，但实不识自身由生死轮转、老死缠逼、病苦侵袭、死去复归身躯卧起如孩童般之真相。今日死去而再见世者，虽以极大热诚来到我面前，此来必有证义。”如是思惟，于世间呈现自身不平等先出生相，犹如以婆罗门等为引导，增长婆罗门教法之言教。

Tattha seyyathāti opammatthe nipāto; pīti sambhāvanatthe; ubhayenāpi yathā nāma brāhmaṇāti dasseti. Kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vāti ettha pana kiñcāpi kukkuṭiyā vuttappakārato ūnādhikānipi aṇḍāni honti, atha kho vacanasiliṭṭhatāya evaṃ vuttanti veditabbaṃ. Evañhi loke siliṭṭhavacanaṃ hoti. Tānassūti tāni assu, bhaveyyunti vuttaṃ hoti. Kukkuṭiyā sammā adhisayitānīti tāya janettiyā kukkuṭiyā pakkhe pasāretvā tesaṃ upari sayantiyā sammā adhisayitāni. Sammā pariseditānīti kālena kālaṃ utuṃ gaṇhāpentiyā suṭṭhu samantato seditāni, usmīkatānīti vuttaṃ hoti. Sammā paribhāvitānīti kālena kālaṃ suṭṭhu samantato bhāvitāni, kukkuṭagandhaṃ gāhāpitānīti vuttaṃ hoti.

其中，「犹如」是比喻连词，意在引发欢喜；两者皆如名字所示称为婆罗门。鸡雏的蛋数多为八、十或十二，然因某些鸡巢所产数量稍多或稍少，文字匠便以口头传说表达。世间正是如此，以约定俗成语言为通用。所称之「它们」即是那些蛋，乃指被认为存在的诸物。所谓鸡雏被妥善孵化，便是母鸡在巢旁展翼卧守使蛋受妥善呵护。所谓被圆满孵化，乃通过不同季节的适时护养而适当温养。所谓被温和培育，是在适当时间，使其良好成长养护。所谓被妥善呵护，即时时护持不忘。所谓被覆以鸡香，即鸡身产生良好的气味也。

Idāni yasmā tāya kukkuṭiyā evaṃ tīhi pakārehi tāni aṇḍāni paripāliyamānāni na pūtīni honti. Yopi nesaṃ allasineho so pariyādānaṃ gacchati. Kapālaṃ tanukaṃ hoti, pādanakhasikhā ca mukhatuṇḍakañca kharaṃ hoti, kukkuṭapotakā paripākaṃ gacchanti, kapālassa tanukattā bahiddhā āloko anto paññāyati. Atha te kukkuṭapotakā ‘‘ciraṃ vata mayaṃ saṅkuṭitahatthapādā sambādhe sayimha, ayañca bahi āloko dissati, ettha dāni no sukhavihāro bhavissatī’’ti nikkhamitukāmā hutvā kapālaṃ pādena paharanti, gīvaṃ pasārenti. Tato taṃ kapālaṃ dvedhā bhijjati, kukkuṭapotakā pakkhe vidhunantā taṅkhaṇānurūpaṃ viravantā nikkhamanti. Evaṃ nikkhamantānañca nesaṃ yo paṭhamataraṃ nikkhamati so ‘jeṭṭho’ti vuccati. Tasmā bhagavā tāya upamāya attano jeṭṭhakabhāvaṃ sādhetukāmo brāhmaṇaṃ pucchi – ‘‘yo nu kho tesaṃ kukkuṭacchāpakānaṃ…pe… kinti svassa vacanīyo’’ti. Tattha kukkuṭacchāpakānanti kukkuṭapotakānaṃ. Kinti svassa vacanīyoti so kinti vacanīyo assa, kinti vattabbo bhaveyya jeṭṭho vā kaniṭṭho vāti. Sesaṃ uttānatthameva.

如今，此鸡雏依上述三种方式被保护，蛋便不坏腐。即使无人为它们付出爱惜与照料，亦会产生包里，头颅瘦弱，脚趾甲与面颊硬如铁块，鸡雏仍然成长成熟。因为头颅之形态可见其内涵显现。然后这些鸡雏思念，“长久以来我们被捆绑囚禁于折叠的翅膀脚爪，意欲出走，然而外头之光明将至，我们今后不再安然生活。”于是怀念自由，便用脚击打头颅，舌头伸展。于此头颅产生双裂，鸡雏顺势解体，按双翼张开渐渐钻出。这样出壳者，称为“长者”。因此，世尊用此比喻指明自己长者身份，问婆罗门：“这些长者的鸡雏啊，你意欲以什么话语称呼自己？”其所谓“鸡雏者”，即指鸡雏禽兽；“意欲称呼”即意欲命名、判定其身份、称为长者或幼者。此义终以升华论述结束。

Tato brāhmaṇo āha – ‘‘jeṭṭhotissa bho gotama vacanīyo’’ti. Bho, gotama, so jeṭṭho iti assa vacanīyo. Kasmāti ce? So hi nesaṃ jeṭṭho, tasmā so nesaṃ vuḍḍhataroti attho. Athassa bhagavā opammaṃ sampaṭipādento āha – ‘‘evameva kho ahaṃ brāhmaṇā’’tiādi. Yathā so kukkuṭacchāpako jeṭṭhoti saṅkhyaṃ gacchati; evaṃ ahampi avijjāgatāya pajāya. Avijjāgatāyāti avijjā vuccati aññāṇaṃ, tattha gatāya. Pajāyāti sattādhivacanametaṃ. Tasmā ettha avijjaṇḍakosassa anto paviṭṭhesu sattesūti evaṃ attho daṭṭhabbo. Aṇḍabhūtāyāti aṇḍe bhūtāya jātāya sañjātāya. Yathā hi aṇḍe nibbattā ekacce sattā aṇḍabhūtāti vuccanti; evamayaṃ sabbāpi pajā avijjaṇḍakose nibbattattā aṇḍabhūtāti vuccati. Pariyonaddhāyāti tena avijjaṇḍakosena samantato onaddhāya baddhāya veṭhitāya . Avijjaṇḍakosaṃ padāletvāti taṃ avijjāmayaṃ aṇḍakosaṃ bhinditvā . Ekova loketi sakalepi lokasannivāse ahameva eko adutiyo. Anuttaraṃ sammāsambodhiṃ abhisambuddhoti anuttaranti uttaravirahitaṃ sabbaseṭṭhaṃ. Sammāsambodhinti sammā sāmañca bodhiṃ; atha vā pasatthaṃ sundarañca bodhiṃ; bodhīti rukkhopi maggopi sabbaññutaññāṇampi nibbānampi vuccati. ‘‘Bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca ‘‘antarā ca gayaṃ antarā ca bodhi’’nti (mahāva. 11; ma. ni. 1.285) ca āgataṭṭhānesu hi rukkho bodhīti vuccati. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) āgataṭṭhāne maggo. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) āgataṭṭhāne sabbaññutaññāṇaṃ. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne nibbānaṃ. Idha pana bhagavato arahattamaggañāṇaṃ adhippetaṃ. Sabbaññutaññāṇantipi vadanti. Aññesaṃ arahattamaggo anuttarā bodhi hoti, na hotīti? Na hoti. Kasmā? Asabbaguṇadāyakattā. Tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramiñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti. Buddhānaṃ pana sabbaguṇasampattiṃ deti, abhiseko viya rañño sabbalokissariyabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hotīti. Abhisambuddhoti abbhaññāsiṃ paṭivijjhiṃ; pattomhi adhigatomhīti vuttaṃ hoti.

于是婆罗门答言：“尊敬的果德玛，称您为长者是合宜的。”尊敬的果德玛，您即为那长者，称谓适切。为何？因为您于它们中是长者，故也称自己为老迈者。世尊借此比喻解释说：“我亦如这婆罗门之老者。”如同这孵化鸡雏的数量被计算，亦因无明而生诸众生。无明即不知，即愚昧，意思是对于诸法不知其如实。众生是此义众生。故此处说“无明囊（无明集处）中众生”，显其意。所谓蛋中生者，即自蛋里所产生之物。因为蛋中生起有些众生称为“蛋生”。同样，众生皆因无明囊而生起故称蛋生。所谓圆满之意，即此无明囊周围所结之网，拘缚众生。割破无明囊，即断裂此无明之囊。唯一世界即整个宇宙所在，我乃唯一没有第二者者。无上正觉即极至觉悟，超越无上，意谓无比分胜。正觉谓正法觉，亦谓至净妙觉。觉即树亦即道，悉知慧及涅槃均称觉。正如“于菩提树下初得正觉者”及“之间与觉处”等典籍所云。菩提为四道之智慧。犹如“胎出得觉”的描述及“见此法处乃觉”说中所显示。曰“觉谓诸智慧”亦谓涅槃。此处说至于世尊所证阿拉汉道之智。皆谓为大圆满智慧。有他无上菩提不成，即无也无此。有的阿拉汉道唯给予阿拉汉果，也有者显三明、六通或四种辩解、及声闻之彼岸慧。独觉者闻亦示独觉智。诸佛则现具一切功德，犹如加冕之王主世间。故他人无一不具无上正觉。所谓亲证悟道是莹然证得，是成就所。成道谓觉已达，无不为真。

Idāni yadetaṃ bhagavatā ‘‘evameva kho ahaṃ brāhmaṇā’’ti ādinā nayena vuttaṃ opammasampaṭipādanaṃ, taṃ evamatthena saddhiṃ saṃsanditvā veditabbaṃ. Yathā hi tassā kukkuṭiyā attano aṇḍesu adhisayanāditividhakiriyākaraṇaṃ; evaṃ bodhipallaṅke nisinnassa bodhisattabhūtassa bhagavato attano cittasantāne aniccaṃ dukkhaṃ anattāti tividhānupassanākaraṇaṃ. Kukkuṭiyā tividhakiriyāsampādanena aṇḍānaṃ apūtibhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa aparihāni. Kukkuṭiyā tividhakiriyākaraṇena aṇḍānaṃ allasinehapariyādānaṃ viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena bhavattayānugatanikantisinehapariyādānaṃ. Kukkuṭiyā tividhakiriyākaraṇena aṇḍakapālānaṃ tanubhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena avijjaṇḍakosassa tanubhāvo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa pādanakhasikhātuṇḍakānaṃ thaddhakharabhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa tikkhakharavippasannasūrabhāvo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa paripākakālo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa paripākakālo vaḍḍhitakālo gabbhaggahaṇakālo veditabbo.

现在以世尊所说“我亦是婆罗门”之语，运用比喻引导，须联合本义体会领解。犹如鸡雏依附于蛋内，生起保护、呵护等一切作用；今菩提果地安坐者、未来成佛世尊的心法流亦如是，洞察无常、苦、无我三种法相。鸡雏对蛋三种作用成就，犹如世尊以三种洞察事理达无垢智慧。鸡雏对蛋之保护，如世尊对三观法之执持。鸡雏对蛋之包围护持，犹如世尊对世间无明囊之体悟。鸡雏对头颅身形之生并成熟，犹如世尊对内心无明囊之透彻观知。鸡雏对趾甲舌头之硬及圆满成熟，犹如世尊对智慧观照产生清凉之相。鸡雏对适时成熟及孕育，犹如世尊对智慧成熟，孕育断自性法的无漏慧力。

Tato kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā pakkhe papphoṭetvā sotthinā abhinibbhidākālo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇaṃ gabbhaṃ gaṇhāpetvā anupubbādhigatena arahattamaggena avijjaṇḍakosaṃ padāletvā abhiññāpakkhe papphoṭetvā sotthinā sakalabuddhaguṇasacchikatakālo veditabboti.

于是鸡雏以三种呵护方式，用爪甲或面颊破裂无明囊，得以破壳而出。此时乃菩提智慧增长之显现、清明智觉成熟之时，未来果德玛世尊于先行阶段，破裂无明囊，显现神通，安然度脱苦海。此时为诸佛功德显致之时。

Svāhaṃ brāhmaṇa jeṭṭho seṭṭho lokassāti so ahaṃ brāhmaṇa yathā tesaṃ kukkuṭapotakānaṃ paṭhamataraṃ aṇḍakosaṃ padāletvā abhinibbhido kukkuṭapotako jeṭṭho hoti; evaṃ avijjāgatāya pajāya taṃ avijjaṇḍakosaṃ padāletvā paṭhamataraṃ ariyāya jātiyā jātattā jeṭṭho vuḍḍhataroti saṅkhyaṃ gato. Sabbaguṇehi pana appaṭisamattā seṭṭhoti.

愿成就，婆罗门，最尊最胜者，世间之至高者，如同我这婆罗门，犹如最先孵化出刚破壳的小鸡；像破裂第一个硬壳蛋的鸡蛋一样，第一个孵化出的鸡最老最大；如此无明所生之众生，破开无明蛋壳之后，先生的缘故，阿拉汉的出生因缘中最早者即为年长者，算数来讲为最大。虽具一切善法却未彻底圆满，故称之为最胜。

Evaṃ bhagavā attano anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa pakāsetvā idāni yāya paṭipadāya taṃ adhigato taṃ paṭipadaṃ pubbabhāgato pabhuti dassetuṃ ‘‘āraddhaṃ kho pana me brāhmaṇā’’tiādimāha. Imaṃ vā bhagavato anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ sutvā brāhmaṇassa cittamevamuppannaṃ – ‘‘kāya nu kho paṭipadāya imaṃ patto’’ti. Tassa cittamaññāya ‘‘imāyāhaṃ paṭipadāya imaṃ anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ patto’’ti dassento evamāha. Tattha āraddhaṃ kho pana me brāhmaṇa vīriyaṃ ahosīti brāhmaṇa, na mayā ayaṃ anuttaro jeṭṭhaseṭṭhabhāvo kusītena muṭṭhassatinā sāraddhakāyena vikkhittacittena adhigato, apica kho tadadhigamāya āraddhaṃ kho pana me vīriyaṃ ahosi, bodhimaṇḍe nisinnena mayā caturaṅgasamannāgataṃ vīriyaṃ āraddhaṃ ahosi, paggahitaṃ asithilappavattitanti vuttaṃ hoti. Āraddhattāyeva ca me taṃ asallīnaṃ ahosi. Na kevalañca vīriyameva, satipi me ārammaṇābhimukhībhāvena upaṭṭhitā ahosi. Upaṭṭhitattāyeva ca asammuṭṭhā. Passaddho kāyo asāraddhoti kāyacittapassaddhivasena kāyopi me passaddho ahosi . Tattha yasmā nāmakāye passaddhe rūpakāyopi passaddhoyeva hoti, tasmā nāmakāyo rūpakāyoti avisesetvāva passaddho kāyoti vuttaṃ. Asāraddhoti so ca kho passaddhattāyeva asāraddho, vigatadarathoti vuttaṃ hoti. Samāhitaṃ cittaṃ ekagganti cittampi me sammā āhitaṃ suṭṭhu ṭhapitaṃ appitaṃ viya ahosi; samāhitattā eva ca ekaggaṃ acalaṃ nipphandananti. Ettāvatā jhānassa pubbabhāgapaṭipadā kathitā hoti.

于是，世尊启示他的无上至尊最尊者之体证，说明由此得涅槃之行；现今所行之道，诸法之先分明现前。“婆罗门，我已发奋精进”如此言说。闻此世尊无上至尊最尊者体证，婆罗门心中随即生起疑问：“此者果真由此修道得成人中最尊者吗？”心有所念，于是以此道宣说：“我已由此修道获得无上至尊最尊者之证。”世尊答曰：“婆罗门，我为此发奋精进，并非以恶心怒锁心意散乱之心所得，反因已得此处修炼而起精进。”菩提树下端坐，具四禅定诸威仪，发起精进，为此而自知“我已起发精进”，未曾堕落。且不唯精进而已，更因正念恰护而得持守。此时心身安稳，而无发奋则身心不安，身亦安稳。因名称与形身皆安，故称身安，不特指名称身或形身。无发奋即安稳之反义，谓无染污。心专一清明，正定坚固，如砥柱牢不可动。至此稍早禅修法已悉述明白。

Paṭhamajjhānakathā初禅之论

Idāni imāya paṭipadāya adhigataṃ paṭhamajjhānaṃ ādiṃ katvā vijjattayapariyosānaṃ visesaṃ dassento ‘‘so kho aha’’nti ādimāha. Tattha vivicceva kāmehi vivicca akusalehi dhammehītiādīnaṃ kiñcāpi ‘‘tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo; saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo – ime vuccanti kāmā. Tattha katame akusalā dhammā? Kāmacchando…pe… vicikicchā – ime vuccanti akusalā dhammā. Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti pavivitto, tena vuccati – ‘vivicceva kāmehi vivicca akusalehi dhammehī’’’tiādinā (vibha. 564) nayena vibhaṅgeyeva attho vutto. Tathāpi aṭṭhakathānayaṃ vinā na suṭṭhu pākaṭoti aṭṭhakathānayeneva naṃ pakāsayissāma.

现在讲已得以此道第一禅始，于彼智慧圆满时，特别明示之曰：“那就是我。”谓，离二欲界，离不善法等等。问曰：“何等为欲？”答曰：渴望欲、贪欲、渴望贪欲，意念欲、贪欲、意念贪欲，此即欲也。又问：“何为不善法？”答曰：贪心欲……疑惑等，无明中所知即是不善法。由此分别诸欲、诸不善法而分别称为“分别于欲、分别于不善法”，于此得名。此义以论释和分类系统得以明确。若无论注说，难以彰显清晰。

Seyyathidaṃ – vivicceva kāmehīti kāmehi viviccitvā vinā hutvā apasakketvā. Yo panāyamettha evakāro, so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ kāmapariccāgeneva cassa adhigamaṃ dīpeti. Kathaṃ? ‘‘Vivicceva kāmehī’’ti evañhi niyame kariyamāne idaṃ paññāyati. Nūnimassa jhānassa kāmā paṭipakkhabhūtā, yesu sati idaṃ na pavattati, andhakāre sati padīpo viya, tesaṃ pariccāgeneva cassa adhigamo hoti, orimatīrapariccāgena pārimatīrasseva, tasmā niyamaṃ karotīti.

譬如“分别于欲”即因分别置疑，不连结，断除。若此行为独存者，当说为“定律”。因循此定律，于第一禅入处，即便无明未除，彼第一禅亦显示与欲相对立之拔除。犹如黑暗时光明灯，因灯光除暗，故名为相对。以此相对，使得彼处获得，犹如彼岸得岸。故作如是定律。

Tattha siyā – ‘‘kasmā panesa pubbapadeyeva vutto na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā’’ti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Tannissaraṇato hi pubbapadeeva esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha – ‘‘kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhamma’’nti (itivu. 72). Uttarapadepi pana yathā ‘‘idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139) ettha evakāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusalehi dhammehi avivicca jhānaṃ upasampajja viharituṃ . Tasmā ‘‘vivicceva kāmehi vivicceva akusalehi dhammehī’’ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi ‘‘viviccā’’ti iminā sādhāraṇavacanena tadaṅgavivekādayo kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti. Tathāpi kāyaviveko, cittaviveko, vikkhambhanavivekoti tayo eva idha daṭṭhabbā. ‘‘Kāmehī’’ti iminā pana padena ye ca niddese ‘‘katame vatthukāmā manāpiyā rūpā’’tiādinā (mahāni. 1; vibha. 964) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo’’tiādinā (mahāni. 1) nayena kilesakāmā vuttā, te sabbepi saṅgahitā icceva daṭṭhabbā. Evañhi sati ‘‘vivicceva kāmehī’’ti vatthukāmehipi viviccevāti attho yujjati. Tena kāyaviveko vutto hoti.

又问：“为何此先分部语未及后分部，即说不分别不善法又入禅？”不然。因其缘故，此说先言于前分部。因欲界断患而离次第，即谓此禅乃欲离。犹言“此即欲离。”至后分部，具备诸面禅定，持此定律，故言。不可由诸不善法烦恼而分别入禅。故此“分别于欲，分别于不善法”二字合观而应知。所谓分别，即指身分别、心分别和远离动摇分别，皆归纳于分别总汇。且谓“欲”指所缘诸令人欢喜之色法，如论中定义，和称为贪爱欲者全为杂染之欲，皆合而观。由此，以意约称“分别于欲”，即对所缘欲分离。故作身分别说。

Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi dhammehi vā viviccāti attho yujjati. Tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanatoyeva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ; paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa; paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ. Esa tāva nayo ‘‘kāmehī’’ti ettha vuttakāmesu vatthukāmapakkhe.

“分别于不善法”即对烦恼之欲和一切不善法分别远离。此谓心分别说。前文中所言身分别专指欲境界享乐，次则烦恼道境界享乐，则为出世间乐受也。由此身心分别，即涵盖净除烦恼，以至于远离执着。由此区分，一为属于贪爱欲，二为烦恼欲；前为贪心忧患流转之因，后为烦恼根本清净之由。故此乃分别身心之二说。

Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. So ca akusalapariyāpannopi samāno, ‘‘tattha katamo kāmachando kāmo’’tiādinā nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ. Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā kāmacchando’’tiādinā nayena vibhaṅge (vibha. 564) uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni, tesaṃ jhānaṅgāneva paṭipakkhāni, viddhaṃsakānīti vuttaṃ hoti. Tathā hi ‘‘samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā’’ti peṭake vuttaṃ.

在烦恼欲望方面，欲望（chanda）和贪爱（rāga）等多种形态，归于欲界烦恼欲望的总别名「渴欲」之下。即使未断恶业所积，处于相同状态时，当问「何为欲望之贪欲？」等，以此为引导，详加区分，特别是结合禅定修行一方面，已甚广泛地加以阐述。欲界烦恼欲望的总量，称为第一层次，未断恶业之烦恼欲望称第二层次。从众多差别论其欲望时，不称为「kāma」而称「kāme」，以别其不同。亦有他者法中不善法时，以「何为不善之法中之欲望？」为引导，详加区别（相应部第564页注）。因爱欲为禅定的障碍为引导，相关障碍名被列举为：贪欲的对治是定、喜的对治是嗔恨、思惟的对治是昏沉、乐的对治是掉举与忧惧、疑惑的对治是思维介入，此说见于经典。

Evamettha ‘‘vivicceva kāmehī’’ti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. ‘‘Vivicca akusalehi dhammehī’’ti iminā pañcannampi nīvaraṇānaṃ. Aggahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ. Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmogha-kāmayoga-kāmāsava-kāmupādāna-abhijjhākāyagantha-kāmarāga-saṃyojanānaṃ, dutiyena avasesaogha-yogāsava-upādāna-gantha-saṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttaaṭṭhacittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. Ayaṃ tāva ‘‘vivicceva kāmehi vivicca akusalehi dhammehī’’ti ettha atthappakāsanā.

如此对「远离欲乐」之说，即是针对欲界烦恼欲望的分别解脱。对「远离不善法」而言，则指五障碍的远离。对欲界烦恼欲望，先说其初起和断除的障碍。对第一组，不善根本所发的五种欲望特点，即贪爱；对第二组，则是因各种伤害状态等所生的嗔恨与愚痴。五大障碍诸法中，其内容为欲欲、爱欲流、爱欲取着、贪欲恳求身体缠著、爱欲渴望等结缠。第二组则为剩余结缠。对于第一组而言，烦恼伴随渴爱等感受产生，第二组则伴随无明之烦恼。初组则是伴随贪欲之心产生，第二组则是伴随四种不善心起。众多分别障碍的细节皆以区别分析为旨意。此处以「远离欲乐，远离不善法」为说明要义。

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassento savitakkaṃ savicārantiādimāha. Tattha vitakkanaṃ vitakko, ūhananti vuttaṃ hoti. Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso. Tathā hi ‘‘tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotī’’ti vuccati. Ārammaṇe cittassa ānayanapaccupaṭṭhāno. Vicaraṇaṃ vicāro, anusañcaraṇanti vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso, cittassa anuppabandhanapaccupaṭṭhāno. Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena ghaṇṭābhighātasaddo viya cetaso paṭhamābhinipāto vitakko, sukhumaṭṭhena anuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko paripphandanabhāvo cittassa, ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa, ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge. So pana nesaṃ viseso paṭhama-dutiyajjhānesu pākaṭo hoti. Iti iminā ca vitakkena iminā ca vicārena saha vattati rukkho viya pupphena ca phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati. Vibhaṅge pana ‘‘iminā ca vitakkena iminā ca vicārena upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. Attho pana tatrāpi evameva daṭṭhabbo.

现在所说的第一禅的舍弃支显示之后，现今说明结合支，即有初禅的思惟与审察等。当中，思惟为心对所缘境起初的作用，又称为「思维」。这思维即心自体对所缘的作用，含引发、不断思考之味道。经典中说：「此状态即思维作用引导念头，令其起、住、转。」思维为心对所缘境的呼唤与守护。审察即判断，是思考的过程，称为遍寻遍察。此为心自体随所缘转移、连接之功能。在某些状态下，初禅的思惟有如木杵击钟，声音洪亮；审察则如细声和鸣，连贯不断。思惟于心起摇动状，如天上飞鸟突然掠过莲花；审察则为平稳而不散乱，如蜜蜂在花上往返采蜜。这种区别在初禅及第二禅明显可见。如此，因思惟与审察携带作用产生作用，像树木开花结果一样，这禅称为「有思维、有审察」禅。相应部注释页565指出，此理亦为修行者传授立场之语，故在此仍应如此观察理解。

Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ. Pītisukhanti ettha pinayatīti pīti, sā sampiyāyanalakkhaṇā kāyacittapīnanarasā , pharaṇarasā vā, odagyapaccupaṭṭhānā. Sukhanaṃ sukhaṃ, suṭṭhu vā khādati khanati ca kāyacittābādhanti sukhaṃ, taṃ sātalakkhaṇaṃ, sampayuttakānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ. Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti, paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti tattha sukhaṃ, yattha sukhaṃ tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti, vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa vanantodakadassanasavanesu viya pīti, vanacchāyappavesanaudakaparibhogesu viya sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Ayañca pīti, idañca sukhaṃ, assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ ‘‘pītisukha’’nti vuccati.

所说的「寂静」即离一切障碍、远离纷扰，这里特指障碍灭除后，禅定所俱足的安静境界。寂静即无染障碍完全断除的禅定名。故寂静生起之处也称为寂静生起。乐与安乐即这里所说的喜，为心身协调欢喜之味。喜产生为心体和身体现出的欢愉感，包括烦恼消除带来的轻爽乐感。快乐即身心微妙的安乐感，如良好饮食带来消化和畅之乐、身体舒适状态所现。乐之中依赖喜产生，喜生则乐随。烦恼蕴聚集的喜，烦蕴集的乐。喜如旷野流水带来清凉，乐如树荫入水嬉戏般的安乐。彼时禅定清晰显著，应当了解喜乐共现与其意义。此乐喜被称初禅的「喜乐」。

Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne atthīti evampi vivekajaṃpītisukhaṃ. Yatheva hi jhānaṃ, evaṃ pītisukhaṃ pettha vivekajameva hoti, tañcassa atthīti tasmā ekapadeneva ‘‘vivekajaṃ pītisukha’’ntipi vattuṃ yujjati. Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā (vibha. 567) nayenetaṃ vuttaṃ. Attho pana tatrāpi evameva daṭṭhabbo.

乃至于喜与乐合称喜乐，是律心经律及教义中的专用名辞。此喜乐生于禅定寂静中，属寂静之喜乐故称寂静喜乐。正如禅定如是，喜乐本生为空寂远离烦恼，故称之为「寂静喜乐」。相应部注释页567指出：「此乐伴随着喜而生。」由此可见此喜乐的真义亦应如此认识。

Paṭhamanti gaṇanānupubbatā paṭhamaṃ, idaṃ paṭhamaṃ samāpajjatītipi paṭhamaṃ. Paccanīkadhamme jhāpetīti jhānaṃ, iminā yogino jhāyantītipi jhānaṃ, paccanīkadhamme ḍahanti gocaraṃ vā cintentīti attho. Sayaṃ vā taṃ jhāyati upanijjhāyatīti jhānaṃ, teneva upanijjhāyanalakkhaṇanti vuccati. Tadetaṃ ārammaṇūpanijjhānaṃ , lakkhaṇūpanijjhānanti duvidhaṃ hoti. Tattha ārammaṇūpanijjhānanti saha upacārena aṭṭha samāpattiyo vuccanti. Kasmā? Kasiṇādiārammaṇūpanijjhāyanato. Lakkhaṇūpanijjhānanti vipassanāmaggaphalāni vuccanti. Kasmā? Lakkhaṇūpanijjhāyanato. Ettha hi vipassanā aniccalakkhaṇādīni upanijjhāyati, vipassanāya upanijjhāyanakiccaṃ pana maggena sijjhatīti maggo lakkhaṇūpanijjhānanti vuccati. Phalaṃ pana nirodhassa tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānanti vuccati. Imasmiṃ panatthe ārammaṇūpanijjhānameva jhānanti adhippetaṃ.

初一，与数数连起的发展次序称为第一。即此第一禅出现之意。禅定的作用乃是于所缘境生起并熟思。禅定者以此方法入禅，或称为入禅之意。或谓其生起思虑下沉，亦即「入禅」的特征。此所谓对所缘境的专注、入理探究之分，有两种：一是对境的粗重入理探究，称八种成就，因所缘境为界限等（例如光点等）；二是对境法的深入观察觉知，称为观法之果。其观察内容是无常等印迹。由此得道修行的缘起阶段。修行者于此阶段即进入观法入理，直到达道果。断灭之相也带来观照之力，称为观照入理的果。今此处特指对所缘境的粗重入理探究即称为禅定。

Etthāha – ‘‘katamaṃ pana taṃ jhānaṃ nāma, yaṃ savitakkaṃ savicāraṃ…pe… pītisukhanti evaṃ apadesaṃ arahatī’’ti? Vuccate – yathā sadhano saparijanotiādīsu ṭhapetvā dhanañca parijanañca añño apadesāraho hoti, evaṃ ṭhapetvā vitakkādidhamme aññaṃ apadesārahaṃ natthi. Yathā pana sarathā sapatti senāti vutte senaṅgesuyeva senāsammuti, evamidha pañcasu aṅgesuyeva jhānasammuti veditabbā. Katamesu pañcasu? Vitakko, vicāro, pīti, sukhaṃ, cittekaggatāti etesu. Etāneva hissa ‘‘savitakkaṃ savicāra’’ntiādinā nayena aṅgabhāvena vuttāni. Avuttattā ekaggatā aṅgaṃ na hotīti ce tañca na. Kasmā? Vuttattā eva. Sāpi hi vibhaṅge ‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti evaṃ vuttāyeva. Tasmā yathā savitakkaṃ savicāranti, evaṃ sacittekaggatanti idha avuttepi iminā vibhaṅgavacanena cittekaggatāpi aṅgamevāti veditabbā. Yena hi adhippāyena bhagavatā uddeso kato, so eva tena vibhaṅgepi pakāsitoti.

此处问道：“那么，何为名为禅那者？即带有正思惟与正调查……甚且乃至于欢喜与安乐等所说的阿拉汉教诲，可以如是称之乎？”回答曰：正如铠甲手套等的装备品设定后专属其主，财富与家属亦归其人拥有，其他人无权享受；同理，将正思惟等作为构成要素设定，则除此之外无其他教诲。在萨拉塔车马一体内称为车轮，军营中士兵部物为军阵组成；此处亦当将五种构成内的五盖，视为禅那组成。五者为何？是指正思惟、正调查、欢喜、安乐、一意专注。由此方知“正思惟正调查”等称谓乃依五支之组分而言。若言未曾言及一意专注不为成分者，亦不可。何以故？实有提及。巴利文注疏中亦云：“禅那为正思惟、正调查、欢喜、安乐及心之一意专注”为是。故谓正思惟与正调查，给予名号，心的一意专注虽未言及也应视为该成分。盖由世尊用如此方式阐释故，即以此该教义说明也可得知。

Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti. Vibhaṅge pana ‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā samphusanā sacchikiriyā upasampadā’’ti vuttaṃ. Tassāpi evamevattho veditabbo. Vihāsinti bodhimaṇḍe nisajjasaṅkhātena iriyāpathavihārena itivuttappakārajhānasamaṅgī hutvā attabhāvassa iriyaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādesinti attho. Vuttañhetaṃ vibhaṅge – ‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 512).

“上座”，意为“到达”或“完成”；“上座者”则指道中得此境。另有“得授记者”与“消除者”之意。注疏中所述：“上座”在初禅的注解中，有“获得”“失去”“成就”“接触”“亲近”以及“证悟”之含义。就此可推知，禅那中“上座”一词涵盖复合意义。譬喻如位于菩提树下，入坐之处与行道有关，这称为修禅；而进而达到自我状态的修护、担持、施行、行住坐卧，即为禅那的内涵。注疏中详细说明：“住持”是指行住坐卧的行为维护、维持、执行、修持，故谓之住持。

Kiṃ pana katvā bhagavā imaṃ jhānaṃ upasampajja vihāsīti? Kammaṭṭhānaṃ bhāvetvā. Kataraṃ? Ānāpānassatikammaṭṭhānaṃ. Aññena tadatthikena kiṃ kātabbanti? Aññenapi etaṃ vā kammaṭṭhānaṃ pathavīkasiṇādīnaṃ vā aññataraṃ bhāvetabbaṃ. Tesaṃ bhāvanānayo visuddhimagge (visuddhi. 1.55) vuttanayeneva veditabbo. Idha pana vuccamāne atibhāriyaṃ vinayanidānaṃ hoti, tasmā pāḷiyā atthappakāsanamattameva karomāti.

世尊为何入禅说法？答曰，因修业本。何业本？即是入出息念之修行法。此外，尚有其他行法当作修持之处，例如地界等诸遍行相之修习。诸此修习之途径，应依《清净道论》中所说之理当知。巴利文中因文句偏多繁复，故仅释义意略。

Paṭhamajjhānakathā niṭṭhitā. · 初禅之论已毕。

Dutiyajjhānakathā第二禅那之释

Vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā; dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi, aññeyeva hi paṭhamajjhāne phassādayo, aññe idha; oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ ‘‘vitakkavicārānaṃ vūpasamā’’ti evaṃ vuttanti veditabbaṃ. Ajjhattanti idha niyakajjhattamadhippetaṃ. Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti (vibha. 573) ettakameva vuttaṃ. Yasmā pana niyakajjhattaṃ adhippetaṃ, tasmā attani jātaṃ attano santāne nibbattanti ayamettha attho.

正思惟、正调查的灭除，谓此二者的熄灭与超越；据说此乃第二禅时之证据。在彼，非所有第一禅的事相皆出现在第二禅，唯某些处有所离，而于他处保有；以此说明第一禅超越了部分行为，即如熄灭激情般，第二禅得其余部分。此注释揭示“正思惟与正调查已灭”之涵义。内在说为专注本有自性。注疏中亦言“专注各别”对应，如此而已。由于专注为内在所领，故以自我产生的境界在内生起，即为此义。

Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ, nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ceto sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ. Tatrāyaṃ atthayojanā – eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahato vā eko asahāyo hutvātipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi, samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhayatīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ.

“欢喜”即称为信心悦乐。由信心而生欢喜时，禅定亦生欢喜；又若由青色绸布所呈异色，犹如其表类似。由于此禅定具足欢喜因缘，心由具信、无生烦恼、无思虑及止息之业等生净明，则诠释为心之欢喜。注疏中，当欢喜及信心相结合即生欢喜心；若单独信未必带来终极净明。进一步说，生起此欢喜之慧性，当知为第二禅之“一心不乱”意味。世俗以“一”表至尊，表不二、第一而始；远离思惟与调查者乃为孤立无援，即难以生欢喜。若结合善法则兴盛，犹如种子萌芽，称为“一心之定”。此处“一心”为心质，不接合于身或命体，故名心之专一。

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi; atha kasmā idameva sampasādanaṃ ‘‘cetaso ekodibhāvañcā’’ti vuttanti? Vuccate – aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya sampasādananti na vuttaṃ. Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo, tasmā ekodibhāvantipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyappaṭilābheneva ca samādhipi pākaṭo; tasmā idameva evaṃ vuttanti veditabbaṃ. Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo, cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti ettakameva vuttaṃ. Evaṃ vuttena panetena saddhiṃ ayaṃ atthavaṇṇanā yathā na virujjhati aññadatthu saṃsandati ceva sameti ca evaṃ veditabbā.

第一禅亦有信根，名为“一心定”。何以谓此为欢喜？答曰，第一禅因正思惟与正调查故，心如因风搅扰之水，不能清净明明，故未显示由信心而生的绝对欢喜（sampasādana）之意。正因未清淨，故定力显现不佳，故不可称为专一欢喜。此处由于含有思维调查的光照故，坚强而有力的信心得以显露，信心强健辅助定力生，故谓为欢喜。注疏说“欢喜为信心、信愿、欣愿与心之坚定…一心不乱”。此义明了后，该注释乃同一义理调和，以免相互矛盾。

Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Vibhaṅgepi (vibha. 576) vuttaṃ ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati avitakkaṃ avicāra’’nti.

“无所起念”和“无思惟”二者，因修习而断除，在此此法中，既无分别思惟，亦无分别无思惟，故称为无所起念。此以此教理而能断除分别无思惟。如《别释》谓：“此处所说之起念与思惟，有和合者、止息者、止息已的、有始有终的、善的、不善的、染污的、净化的、分散的、安稳的，故称无所起念无思惟”。

Etthāha – nanu ca ‘‘vitakkavicārānaṃ vūpasamāti imināpi ayamattho siddho, atha kasmā puna vuttaṃ avitakkaṃ avicāra’’nti? Vuccate – evametaṃ siddho vāyamattho, na panetaṃ tadatthadīpakaṃ; nanu avocumha – ‘‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’’nti.

此又闻说——“起念思惟的止息亦有此成就，何以因此又说无所起念无思惟？”回答说——如此所成就者为止息之意，非专具说明此义也。又说：“若一根无乱者，能越过此根，则从初禅起，至他二禅等得此境界，故称起念思惟之止息”。

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālusiyassa. Vitakkavicārānañca vūpasamā ekodibhāvaṃ na upacārajjhānamiva nīvaraṇappahānā, na paṭhamajjhānamiva ca aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaavicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana ‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ, tasmā purimaṃ vatvāpi puna vattabbamevāti.

且说起念思惟的止息是一种清净，无染污之肮脏。所谓起念思惟之止息，非单一状态，非近行禅，非止惑而得，亦非如初禅断念分别，实则是一种清净统一之性质。起念思惟的止息，谓为无起念无思惟之断除非三禅四禅等如眼识等之无，如是无所起念无思惟，乃缘故义义释，非仅只断念分别义者。惟单用起念思惟无量断义而言“无所起念无思惟”，因此先说过后，还应复说。

Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva ‘‘samādhī’’ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā suppasannattā ca. Tasmā imassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.

所谓禅定耶，即同于初禅禅定者，亦或于正住禅定而生。即使初禅正住禅定已然生起，亦当作“禅定”说，谓阿拉汉由起念思惟守护而无甚动摇，具足安稳清净。因此为陈说此义，故说“禅定”；所谓喜乐，即为此陈说之语。

Dutiyanti gaṇanānupubbato dutiyaṃ, idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. Jhānanti ettha pana yathā paṭhamajjhānaṃ vitakkādīhi pañcaṅgikaṃ hoti, evamidaṃ sampasādādīhi ‘‘caturaṅgika’’nti veditabbaṃ. Yathāha – ‘‘jhānanti sampasādo, pīti, sukhaṃ, cittassekaggatā’’ti (vibha. 580). Pariyāyoyeva ceso. Sampasādanaṃ pana ṭhapetvā nippariyāyena tivaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti? Pīti, sukhaṃ, cittassekaggatā’’ti (dha. sa. 161). Sesaṃ vuttanayamevāti.

第二义谓逐次之数，次第第二。这里第二者，谓所得第二。禅那方面，如初禅有起念等五支，第二禅则应摄入修习诸清净四支，当作“四支”说。谓：“禅那者，清净、喜乐、安隐、心一境性”（《别释》580）。余同义也。置清净设为起首，作次第四支。谓：“何时为次第四支禅？”答：“喜乐、安隐、心一境性。”余亦同于此义。

Dutiyajjhānakathā niṭṭhitā. · 第二禅那之释已毕。

Tatiyajjhānakathā第三禅那之释

Pītiyāca virāgāti ettha vuttatthāyeva pīti. Virāgoti tassā jigucchanaṃ vā samatikkamo vā. Ubhinnamantarā ‘‘ca’’ saddo sampiṇḍanattho, so hi vūpasamaṃ vā sampiṇḍeti vitakkavicāravūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti, tadā pītiyā virāgā ca, kiñca bhiyyo vūpasamā cāti evaṃ yojanā veditabbā. Imissā ca yojanāyaṃ virāgo jigucchanattho hoti. Tasmā pītiyā jigucchanā ca vūpasamā cāti ayamattho daṭṭhabbo. Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamāti evaṃ yojanā veditabbā. Imissā ca yojanāyaṃ virāgo samatikkamanattho hoti. Tasmā pītiyā ca samatikkamā, vitakkavicārānañca vūpasamāti ayamattho daṭṭhabbo.

关于喜乐与离欲，此处依所说即指喜乐。离欲谓厌恶或止息。二者之间“及”字表合，显示止息及合，或起念思惟之止息。于是当起念思惟止息合一时，即喜乐与离欲也，当更为理解，作此联结则离欲即厌恶。故当明白为喜乐与厌恶俱止息也。当起念思惟止息合一时，则喜乐与离欲甚至更多起念思惟的止息应一同理解。此联结，表示离欲为厌恶之止息，因此喜乐为止息，兼起念思惟之止息，乃此义也。

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. ‘‘Vitakkavicārānaṃ vūpasamā’’ti hi vutte idaṃ paññāyati – ‘‘nūna vitakkavicāravūpasamo maggo imassa jhānassā’’ti. Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (ma. ni. 2.132) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti tadadhigamāya ussukānaṃ ussāhajanakaṃ; evamevaṃ idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto – ‘‘pītiyā ca samatikkamā, vitakkavicārānañca vūpasamā’’ti.

欲念与思维于第二禅中亦得安住，为此禅所标示修道之便，并为描述说明之用。这里所说“欲念与思维得安住”，意指“欲念思维皆得安止，故其道路清晰明朗”。如第三圣道中，若是已经消除了“身见”等五种根本束缚者，其“放弃五种根本束缚”的说法（详见中部尼柯耶2.132）即为此种放弃之描述，此时修行人因领悟之故，而生起精进与奋发。同样地，若说其中未得安止者也能称为欲念思维安止的描述，则是为说明此处的义理。故此作此说明：“与喜悦一起超越，同时欲念思维亦得安住”。

Upekkhako ca vihāsinti ettha upapattito ikkhatīti upekkhā, samaṃ passati, apakkhapatitāva hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī ‘‘upekkhako’’ti vuccati. Upekkhā pana dasavidhā hoti – chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti. Evamayaṃ dasavidhāpi tattha tattha āgatanayato bhūmipuggalacittārammaṇato, khandhasaṅgaha-ekakkhaṇakusalattikasaṅkhepavasena ca aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya vuttanayeneva veditabbā. Idha pana vuccamānā vinayanidānaṃ atibhāriyaṃ karotīti na vuttā. Lakkhaṇādito pana idha adhippetupekkhā majjhattalakkhaṇā, anābhogarasā, abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti.

所谓“平等心而安住”，此处之“平等心”应理解为：平等观看，且不偏向任一方，乃是觉照之意。因其清净广大，内涵善巧，故称第三禅同等者为“平等心安住”。然而“平等心”有十种类别，分别为：六根平等、梵行平等、觉支平等、精进平等、行蕴平等、受蕴平等、观行平等、中道正中平等、禅那平等及清净远离平等。此十种皆因其起处、善根、心法境界及禅那功德之简明集成，于八章律藏注释中有所阐述。然此处所称与律藏之因缘甚重，尚未详尽赘述。其特征等则涵盖此处所指之中道特性：无欲味，心无烦恼依止，离贪等处，心境净化等。

Etthāha – nanu cāyaṃ atthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi, tasmā tatrāpi ‘‘upekkhako ca vihāsi’’nti evamayaṃ vattabbā siyā, sā kasmā na vuttāti? Aparibyattakiccato. Aparibyattañhi tassā tattha kiccaṃ, vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

此处说，是否真的如前所谓为“中道平等心”？且此平等心亦存在于第一、二禅之中，因此可在此处说“平等心安住”。何以如此？因其功用不外散乱之事。既无散乱，即由欲念等所压伏。此若由欲念思维与喜悦所不压伏，恰如振起头颅似的，反而生起散乱之事，故而称之。

Niṭṭhitā ‘‘upekkhako ca vihāsi’’nti etassa sabbaso atthavaṇṇanā.

此即“平等心安住”之义理全面的阐述。

Idāni sato ca sampajānoti ettha saratīti sato, sampajānātīti sampajāno. Puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā; asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ. Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi, muṭṭhassatissa hi asampajānassa upacārajjhānamattampi na sampajjati, pageva appanā; oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitāyeva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo? Yathāpi dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati; evamidaṃ tatiyajjhānasukhaṃ pītito apanītampi satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya pītisampayuttameva siyā. Sukhe vāpi sattā rajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā . Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idaṃ idheva vuttanti veditabbaṃ.

现今说“正念与正知”，此处正念意指健全正念，正知则是正了知。人具足正念与正知，其特征为护持、无挂碍味、严密依止、无迷覆等。无迷覆之意即正知，正知为解脱之缘，应于此具足正念与正知。此正念正知亦存在于前中禅中，然无正知者甚至连近似护持之禅那也难以现起，只能算是安住，类似沉迷状态。然而在这诸禅之地，人心状态若通达爽快，具备正确正念正知之功用。正念正知犹如锐利刀刃，切断杂乱不净，维护禅心恰若之利器，此亦为正念正知之功用所在。何以如此？如乳犊被母去夺，若母未护持，则乳犊必至迷失；如是，第三禅之乐虽未护持，但若有此正念正知维持，则乐能得续。众生虽于乐中沉迷，该极妙乐具足正念正知而能防其迷失，不然则不然。此处即欲示此乐之特别意义。

Idāni sukhañca kāyena paṭisaṃvedesinti ettha kiñcāpi tatiyajjhānasamaṅgino sukhappaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedesi’’nti āha.

现今说“乐亦由身感知”，此处意为第三禅虽有极乐存在，但并非由身之感受不苦受替代。因如乐与身相应，如若名身俱相乐，则因乐起而身形明露。身形明露，禅发生，因而能觉知此乐。为此故说“乐由身感知”。

Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgīpuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. Kinti? ‘‘Upekkhako satimā sukhavihārī’’ti. Taṃ tatiyaṃ jhānaṃ upasampajja vihāsinti evamettha yojanā veditabbā.

现在，诸圣者所宣说的那“以无喜无忧、具念安住为乐”的境界，就是第三禅。因是禅境，禅行其因缘者，诸如佛陀及诸圣者宣说此第三禅境的圣人，宣示、说明、确立、解释、划分、提升、光显、赞叹为“无喜无忧、具念安住为乐”。这里的“无喜无忧、具念安住为乐”是主要的修行方针。为何？所谓“无喜无忧、具念安住为乐”者，正是指进入第三禅而欢喜安住，应当如此体悟和依止。

Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhīyati, yathā ca pīti na uppajjati; evaṃ upaṭṭhitassatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho. Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsentā ‘‘upekkhako satimā sukhavihārī’’ti evaṃ pasaṃsantīti veditabbaṃ.

为何诸圣者称赞此境？因为虽然已达极乐之境，身心超越最为甘美的快乐，却在第三禅中无喜无忧，未因乐受而动摇烦恼；如乐浊不起，彼时正具足正念。且第三禅可称为具有真正圣洁与圣贤交往而不染污的快乐，心身名义同感此乐。故此赞叹即是明示圣者出于此由因引发的殊胜德行，称之“无喜无忧、具念安住为乐”，应理解其含义。

Tatiyanti gaṇanānupubbato tatiyaṃ. Idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Jhānanti ettha ca yathā dutiyaṃ sampasādādīhi caturaṅgikaṃ; evamidaṃ upekkhādīhi pañcaṅgikaṃ. Yathāha – ‘‘jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassa ekaggatā’’ti (vibha. 591). Pariyāyoyeva ceso. Upekkhāsatisampajaññāni pana ṭhapetvā nippariyāyena duvaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti ? Sukhaṃ, cittassekaggatā’’ti (dha. sa. 163). Sesaṃ vuttanayamevāti.

“第三禅”乃循序算次而得，为第三。此即为第三禅果，称为禅。此禅如何？如同第二禅具四种平安诸相，第三禅则具无喜无忧等五种平安禅相。如经云：“禅者，即无喜无忧、正知正念、乐乐、心一境性”（字里涵意相同）。无喜、正念、正知，合成二相为第三禅。正如经论中云：“何时为二相禅？即为乐、心一境性。”此意为余文无法复杂展开，唯说至此足矣。

Tatiyajjhānakathā niṭṭhitā. · 第三禅那之释已毕。

Catutthajjhānakathā第四禅那之释

Sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe . Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā pahānā icceva vuttaṃ hoti. Kadā pana nesaṃ pahānaṃ hoti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati, dukkhadomanassasukhāni paṭhamadutiyatatiyānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānaṃ, indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassa domanassānaṃ pahānaṃ veditabbaṃ.

“舍弃乐舍弃苦”者，意指舍弃身乐身苦。此前之释，仅适于以前的禅境，不适用于第四禅。所谓舍弃相悦与不悦者，谓舍弃心乐心苦，此亦是舍弃二种心乐心苦之法，前面已述及舍弃之理。此等舍弃何时发生？即四禅之修习初期。因第四禅修习正当过程中，心乐消散，苦不生起，心乐与不乐生于初、第二、第三禅的修习阶段而已。由此舍弃得已生起，但于感受分析中，须知身根所对应的快乐与痛苦亦须舍弃。

Yadi panetāni tassa tassa jhānassupacārakkhaṇeyeva pahīyanti, atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamajjhānaṃ upasampajja viharati, etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ… sukhindriyaṃ… somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthajjhānaṃ upasampajja viharati, etthuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva; nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. Tathā hi nānāvajjane paṭhamajjhānūpacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti; paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti. Sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ; paṭipakkhena vihatattā. Nānāvajjane eva ca dutiyajjhānūpacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārappaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati. Yattha pana uppajjati tattha vitakkavicārabhāve. Appahīnā eva ca dutiyajjhānūpacāre vitakkavicārāti tatthassa siyā uppatti; appahīnapaccayattā. Na tveva dutiyajjhāne; pahīnapaccayattā. Tathā tatiyajjhānūpacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, na tveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. Tathā catutthajjhānūpacāre pahīnassāpi somanassindriyassa āsannattā, appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. Tasmā eva ca ‘‘etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’ti tattha tattha aparisesaggahaṇaṃ katanti.

若于各禅的修习初期皆舍弃苦乐，为何说“何处时，失却苦根完全断绝”？比库啊，此由离欲独处、修习初禅，故初禅中内心痛苦根断绝。何处失却忧苦根和乐根？乃于第四禅中舍弃乐，故第四禅内心痛苦根断绝。此段出自律藏明说禅定中苦乐根断除之理，此谓禅的极尽断灭之理。至于初禅等尚在禅学的起初，非极尽断灭；极尽断灭者指禅修的深层阶段。由于初禅中虽苦根受阻，但因不同过失仍生厌恶与不安；非完全断绝。修习初期未断除之苦乐，仅是暂时阻碍，并非彻底止息。且由反向修灭法令境内全身充满喜乐愉悦，充满喜乐之身才能断绝痛苦根。喜乐之身断绝苦根、烦恼，以反向心法赴修，则不同修习初禅之断除苦根阶段。第二禅修习时，因思虑缘起心害损身心，因此恶不安心起；思虑缺失则惟复不生，乐复因无思虑而灭，成就。第三禅舍弃乐根时虽有喜乐生起，如与烈火燃烧之身燃烧光明不同，此喜乐出于快乐之因生起，而无喜乐根，非起于第三禅本身。第四禅舍弃心乐根时则具有临近、寂静、正念正知、超越之乐，此态非第四禅本身。故诸处言“失却苦根完全断除”，实指特殊得失所生之断除。

Etthāha – ‘‘athevaṃ tassa tassa jhānassūpacāre pahīnāpi etā vedanā idha kasmā samāharī’’ti? Sukhaggahaṇatthaṃ. Yā hi ayaṃ ‘‘adukkhamasukha’’nti ettha adukkhamasukhā vedanā vuttā, sā sukhumā atidubbiññeyyā na sakkā sukhena gahetuṃ. Tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa gahaṇatthaṃ gopo ekasmiṃ vaje sabbe gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘‘ayaṃ so, gaṇhatha na’’nti tampi gāhāpayati; evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāhari. Evañhi samāhaṭā etā dassetvā ‘‘yaṃ neva sukhaṃ na dukkhaṃ na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhā vedanā’’ti sakkā hoti esā gāhayituṃ.

经中言“既然各禅初期舍弃，其乐受为何仍能安住？”为守护乐受之故。此处所谓“非苦非乐”感觉，即指此和柔细不可胜受境界，难以以乐受执着。譬如农夫欲聚拢不驯群牛，因为难以驾驭而借助工具逐一引导，终使牛群聚合而能操控。同样，世尊以此“非苦非乐”的感受聚合众乐受，令修习者能安住而不迷惑，达至此境，故可称之为能诵说之境界。

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Sukhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu, sukhassa ca pahānā…pe… catutthajjhānaṃ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458). Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā; evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā. Paccayaghātena vā ettha rāgadosānaṃ atidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassa, domanassaṃ dosassa. Sukhādighātena ca te sappaccayā rāgadosā hatāti atidūre hontīti.

此外，对身心解脱的快乐与痛苦之分别、以识解脱为条件者，迦叶摩尼在此教法中亦已阐明，应当如实知晓。此解脱之条件，乃快乐的舍弃等。正如所说——“阿阇世啊，有四种条件成就对身心痛苦与快乐的识解脱。比库在此舍弃快乐……第四禅定而修行。诸弟子啊，这四种条件成就对身心痛苦与快乐的识解脱。”（中阿1.458）又如他处为说明第三道时，舍弃五蕴等邪见已被宣说，此亦可知。又因条件断灭而显露贪嗔愚痴的极微弱状态，亦言明于此，应当了知。于此中，快乐为喜悦之条件，喜悦为贪欲之条件，痛苦为忧愁之条件，忧愁为嗔恨之条件。因快乐断灭，这些众条件被消除，贪嗔亦随之远离。

Adukkhamasukhanti dukkhābhāvena adukkhaṃ, sukhābhāvena asukhaṃ. Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma – adukkhamasukhā, upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhanirodhapadaṭṭhānāti veditabbā. Upekkhāsatipārisuddhinti upekkhāya janitasatipārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati. Yā ca tassā satiyā pārisuddhi, sā upekkhāya katā na aññena; tasmā etaṃ upekkhāsatipārisuddhinti vuccati. Vibhaṅgepi vuttaṃ – ‘‘ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā, tena vuccati – ‘upekkhāsatipārisuddhi’’’nti (vibha. 597). Yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatā veditabbā. Na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā; satisīsena pana desanā vuttā.

「苦乐无苦」者，是指以苦相为苦、以乐相为不乐。这里说的是第三受苦乐彼此相反的现行现感，而非苦与乐的存在或不存在。所谓第三受者，即对苦乐无苦的平等感受，同时亦称为舍。此种舍，特征是随喜不随憎、居中适中、不偏不倚、正当维持、同于苦灭境所现之趣相。舍在此曾受正念清净为其基础，故称为舍生的正念清净。在此禅中，正念之清净，非他得，乃以舍缘成。故谓「舍生之正念清净」。于《分别》中亦言——“此正念因舍清净而明澈纯净，彼因故名‘舍生之正念清净’。”此处依其善境界所得之正念清净，以居中持心为本质。虽非独由此正念纯净而成，而因诸种善法俱集，故于说法中亦言及正念纯净。

Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati, yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā; evamayampi tatramajjhattupekkhācandalekhā vitakkavicārādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā alābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti; tasmā tesu ekampi ‘‘upekkhāsatipārisuddhi’’nti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā, tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā, tasmā idameva upekkhāsatipārisuddhinti vuttanti veditabbaṃ.

这里所说舍虽稍次于三禅中舍，犹如白昼太阳光辉旺盛时夜晚月光不清净，且因夜光难利益自己或他人，故于夜光尚有不清净暗痕。舍与此类暗痕同，虽依缘而有，却不纯净。如初禅第二禅第三禅中，舍因心念、思虑等相续力而起，且于夜间苦乐感受不佳，舍亦不纯净。且此舍之不纯净暗痕，即夜月光明之暗处，与此禅正念清净之舍不同，故在此禅中未称为舍生正念清净。因舍不纯净的日夜不同时明暗，故夜暗处理类似舍生正念清净的内涵，日间则不如是。此舍与暗痕同为非纯净，不得称舍生正念清净。唯有舍生正念清净才称为舍生正念清净，断此不纯净舍则成舍生正念清净。

Catutthanti gaṇanānupubbato catutthaṃ. Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. Jhānanti ettha yathā tatiyaṃ upekkhādīhi pañcaṅgikaṃ; evamidaṃ upekkhādīhi tivaṅgikaṃ. Yathāha – ‘‘jhānanti upekkhā, sati cittassekaggatā’’ti. Pariyāyo eva ceso. Ṭhapetvā pana satiṃ upekkhekaggatameva gahetvā nippariyāyena duvaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti? Upekkhā, cittassekaggatā’’ti (dha. sa. 165). Sesaṃ vuttanayamevāti.

“第四”是按数目递增而来的第四。此即第四禅的成就。禅此处如第三禅之五支，则第四禅有三支。正如所说：“禅是舍，正念为心专注。”此语只是归纳。专注舍所依正念，固执于舍的专注，于三禅以上禅的说法是如此。正如《长部》所言：“某时为何心境中有两支的禅？舍与心专注。”余余言说即如是。

Catutthajjhānakathā niṭṭhitā. · 第四禅那之释已毕。

Pubbenivāsakathā宿住论

§12

12. Iti imāni cattāri jhānāni kesañci cittekaggatatthāni honti, kesañci vipassanāpādakāni, kesañci abhiññāpādakāni, kesañci nirodhapādakāni, kesañci bhavokkamanatthāni. Tattha khīṇāsavānaṃ cittekaggatatthāni honti, te hi samāpajjitvā ‘‘ekaggacittā sukhaṃ divasaṃ viharissāmā’’ti iccevaṃ kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattenti. Sekkhaputhujjanānaṃ ‘‘samāpattito vuṭṭhāya samāhitena cittena vipassissāmā’’ti nibbattentānaṃ vipassanāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya ‘‘ekopi hutvā bahudhā hotī’’ti vuttanayā abhiññāyo patthentā nibbattenti, tesaṃ abhiññāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā ‘‘nirodhasamāpattiṃ samāpajjitvā sattāhaṃ acittakā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti nibbattenti, tesaṃ nirodhapādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā ‘‘aparihīnajjhānā hutvā brahmaloke uppajjissāmā’’ti nibbattenti, tesaṃ bhavokkamanatthāni honti.

12. 如是四禅中，或有心内专注之义，或具观智之缘起，或含神通之缘，或指灭尽之缘，或为生死轮回之缘。其中心内专注者乃已断漏者，诸禅成就，便生“专心一意，将安住于快乐日中”的欲望，遂以此作八种禅之修行成果。学习小乘者，成就禅住后，起身而以专一清净心观照，谓此为观智缘起的禅。复次，八种禅成就后，而达超越见果之禅，起身谓“虽为一而多样”，所言此为神通缘起禅。又对于八种禅住，了达“已成灭尽禅，牟尼舍此意，安住涅槃之乐”的禅，此称为灭尽缘起禅。若于八种禅住中，认定“无烦恼禅成，必于禅余生天界”，谓为生死轮回缘起的禅。

Bhagavatā panidaṃ catutthajjhānaṃ bodhirukkhamūle nibbattitaṃ, taṃ tassa vipassanāpādakañceva ahosi abhiññāpādakañca nirodhapādakañca sabbakiccasādhakañca sabbalokiyalokuttaraguṇadāyakanti veditabbaṃ. Yesañca guṇānaṃ dāyakaṃ ahosi, tesaṃ ekadesaṃ dassento ‘‘so evaṃ samāhite citte’’tiādimāha.

世尊于菩提树下证得此第四禅，而此禅中或为观智缘起，或为神通缘起，或为灭尽缘起，或为生死轮回缘起，且施予一切功德，超越世间与出世间之殊妙力量。其功德所施之一类，则示现彼禅时谓曰：“即是如是、禅定专注之境。”

Tattha soti so ahaṃ. Evanti catutthajjhānakkamanidassanametaṃ. Iminā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. Samāhiteti iminā catutthajjhānasamādhinā samāhite. Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe. Anaṅgaṇattāyeva ca vigatūpakkilese; aṅgaṇena hi cittaṃ upakkilissati. Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti. Vase vattamānañhi cittaṃ mudūti vuccati. Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti. Mudu hi cittaṃ kammaniyaṃ hoti sudhantamiva suvaṇṇaṃ, tadubhayampi ca subhāvitattā eva. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ mudu ca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.22).

此处有言：我闻是也。此为第四禅之进趣表显。谓藉此力量，第四禅得以成就。如是说“心因此第四禅禅定而专注”。所谓“专注”，是指由此第四禅定之专注。所谓“清净”及诸相，是指由无喜无忧的正念清净。以清净故，谓其内心净洁、明朗。谓其修离染爱等烦恼之根缘，执著之心已除，故曰无执著。所谓无执著者，亦谓无染污，因染污则心将受污染。心情柔和而顺从，此谓柔软，得此柔软谓心已调伏。心若调伏，则谓心柔和。又谓柔软心为能作业，能受业之所感。柔心如同精制之金，亦为顺缘之柔和。譬如经中所说：『比库们，我不见有一法，修习既多且广，心既柔软，亦可作业，此心正是如是。』（安尼1.22）

Etesu parisuddhabhāvādīsu ṭhitattā ṭhite. Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti. Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite, saddhādīhi pariggahitattā āneñjappatte. Saddhāpariggahitañhi cittaṃ assaddhiyena na iñjati, vīriyapariggahitaṃ kosajjena na iñjati, satipariggahitaṃ pamādena na iñjati, samādhipariggahitaṃ uddhaccena na iñjati, paññāpariggahitaṃ avijjāya na iñjati, obhāsagataṃ kilesandhakārena na iñjati. Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ cittaṃ hoti. Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya.

于此诸清净之状态中心坚定不动。谓心坚定不移，犹如不动岩石。因为心柔软及自身调伏而生坚定。因信等坚固持守，心坚如岩石。信心持守之心不为无信所动，精进持守之心不为怠惰所动，正念持守之心不为散乱所动，禅定持守之心不为躁扰所动，智慧持守之心不为无明所动，光明增上所致，心不为烦恼障碍所动。由此六法持守，心得坚定不动。故兼具八正道法的心，乃不被沾染所破坏，能得禅定及三明之真实

Aparo nayo – catutthajjhānasamādhinā samāhite. Nīvaraṇadūrībhāvena parisuddhe. Vitakkādisamatikkamena pariyodāte. Jhānappaṭilābhapaccayānaṃ pāpakānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. Abhijjhādīnaṃ cittūpakkilesānaṃ vigamena vigatūpakkilese. Ubhayampi cetaṃ anaṅgaṇavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. Vasippattiyā mudubhūte. Iddhipādabhāvūpagamena kammaniye. Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhiteāneñjappatte. Yathā āneñjappattaṃ hoti; evaṃ ṭhiteti attho. Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya, pādakaṃ padaṭṭhānabhūtanti attho.

另一说法是：藉第四禅定而得专注。以五盖远离故清净。以超越思维等故明净。以得禅之条件，断除恶欲之心，故谓无执著之染污消除。此心称为无染污。此心依无染污相应之经文当得识知。得柔软为其特性。依三种精进增长，心能作业。依禅修圆满、正行圆满，心得坚定不动。谓心坚定不动即是此意。由此兼具八正道法的心，坚固不动，守护自身，因熟谙禅定三明等法故能证得真知，此谓坠足不可动摇之所在

Pubbenivāsānussatiñāṇāyāti evaṃ abhiññāpādake jāte etasmiṃ citte pubbenivāsānussatimhi yaṃ ñāṇaṃ tadatthāya. Tattha pubbenivāsoti pubbe atītajātīsu nivutthakkhandhā. Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā nivutthadhammā vā nivutthā, gocaranivāsena nivutthā, attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu. Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati. Ñāṇanti tāya satiyā sampayuttañāṇaṃ. Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti. Abhininnāmesinti abhinīhariṃ.

所谓「过去住忆智」即于此能生起特别的内观智慧，此乃心生过去住忆智时之内观。所谓过去住忆，是指忆念过去所生死遍数中，各各已断尽的世间流转。所谓已断是指已灭绝、已止息的现象已生已灭，已被内心识知并断绝，或前识亦断灭之意。忆前世种种由正念所忆，谓为过去住忆。所谓智，即与相应正念结合之智慧。依此解，发生上述过去住忆智，目的是为得此智慧。谓此智慧即为令心坚固调伏之智慧。

Soti so ahaṃ. Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītaṃ bhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussarāmīti ‘‘ekampi jātiṃ dvepi jātiyo’’ti evaṃ jātipaṭipāṭiyā anugantvā anugantvā sarāmi, anudeva vā sarāmi, citte abhininnāmitamatte eva sarāmīti dasseti. Pūritapāramīnañhi mahāpurisānaṃ parikammakaraṇaṃ natthi, tena te cittaṃ abhininnāmetvāva saranti. Ādikammikakulaputtā pana parikammaṃ katvāva saranti, tasmā tesaṃ vasena parikammaṃ vattabbaṃ siyā. Taṃ pana vuccamānaṃ atibhāriyaṃ vinayanidānaṃ karoti, tasmā taṃ na vadāma. Atthikehi pana visuddhimagge (visuddhi. 2.402 ādayo) vuttanayeneva gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

此说「我闻是也」云：多种多样，谓法以多样方式出现在心。所谓过去住，谓连续不断断尽以往生死，依次过继心中。所谓忆念，谓「一生二生」依次追忆，在心中如数详尽依随，可见心中固执，故谓「忆念」已成。修满各种布施及波罗蜜，圣者常护此念心，故此心称为忆念心。初发心行者既已完成此忆念，故应由此念心而起修行。此称为正行之重担，非可轻言，他人应由净道中理解。以下以巴利为例说明之。

Seyyathidanti āraddhappakāradassanatthe nipāto. Teneva yvāyaṃ pubbenivāso āraddho, tassa pakārappabhedaṃ dassento ekampi jātintiādimāha. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsu. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. Tattha ca saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti tammūlakattā. Vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni . Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī, vivaṭṭo vivaṭṭaṭṭhāyī’’ti vuttāni tāni sabbāni pariggahitāni honti.

譬如欲起观行的语句中，如说过去住已起，如是欲起之因示现唯有一因曰一生。其处即指一生所依的生死流转根本及断尽。这谓「一生」或「两生」，意为生成与续存。生死流转多种多样者，亦谓「转变为无数世」，由此可知「转变」乃为生成生死之所依所在。由此对应生成及转变的众多世数，言为「四种无量世数」。以上诸义皆存于此故得守护。

Tattha tayo saṃvaṭṭā – tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā udakena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vātena saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsiyati. Vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati.

此处有三种变化，谓之热力变化、水液变化、风力变化。三种变化的界限为发光界、美妙界、果熟界。若因热力而生变，则从发光界的下方被火燃烧；若因水液而生变，则从美妙界的下方被水溶化消解；若因风力而生变，则从果熟界的下方被风破坏散乱。广泛而言，无论何时，唯有一佛土会灭失。

Buddhakkhettaṃ nāma tividhaṃ hoti – jātikkhettaṃ, āṇākkhettaṃ, visayakkhettañca. Tattha jātikkhettaṃ dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhiādīsu kampati. Āṇākkhettaṃ koṭisatasahassacakkavāḷapariyantaṃ hoti. Yattha ratanaparittaṃ, khandhaparittaṃ, dhajaggaparittaṃ, āṭānāṭiyaparittaṃ, moraparittanti imesaṃ parittānaṃ ānubhāvo pavattati. Visayakkhettaṃ pana anantaṃ aparimāṇaṃ, ‘‘yaṃ yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ yattha yaṃ yaṃ ākaṅkhati taṃ taṃ anussarati. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati. Tasmiṃ pana vinassante jātikkhettampi vinaṭṭhameva hoti; vinassantañca ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati. Tassa vināso ca saṇṭhahanañca visuddhimagge (visuddhi. 2.404) vuttaṃ. Atthikehi tato gahetabbaṃ.

佛土名为三种：生界、知界、境界。生界约有一千万佛转轮所包含的范围，即如来从再来等生起之所震动者。知界约有一百亿佛转轮所包含的范围，此界中有宝石围绕、有色蕴围绕、有帜盖围绕、有楼台围绕，诸如此类护卫的庄严及其现象生起。境界则无量无边，称为“所愿所求”，即其所愿求者悉皆随顺记忆。三种佛土中有一种知界会灭失，知界灭失时，生界亦随之消亡；灭失与消亡同时发生，如同同时毁坏与拆除所缘。此灭失及毁坏，谓之清净之道中所有述说。对此当以义理思惟。

Ye panete saṃvaṭṭavivaṭṭā vuttā, etesu bhagavā bodhimaṇḍe sammāsambodhiṃ abhisambujjhanatthāya nisinno anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe sari. Kathaṃ? ‘‘Amutrāsi’’ntiādinā nayena. Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā ahosiṃ. Evaṃnāmoti vessantaro vā jotipālo vā. Evaṃgottoti bhaggavo vā gotamo vā. Evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparamāyupariyanto vā caturāsītikappasahassaparamāyupariyanto vā.

前述各种变化，谓之三变化类，此中世尊在菩提树下，为成就正觉，曾历许多变化、毁坏、重建等过程，反复多次经历此三变化。如何称之呢？以“非此处有”等方法论述。非此处有者，即此变化中，“我”于此生起、于此生有其所起处、其种族、其去处、其识所住、其存有及其所依群中。如此称谓者，如谓曰韦萨塔罗或乔提波罗，如谓曰王者果德玛，如谓曰萨咖，如谓曰动物，如谓曰吃稻米食、吃辛辣食、取得收获等。如此称谓者，谓其对苦乐感受，谓其对心与身之各种相续无常分别感受。如此寿命周限者，谓寿命可达几百劫、八十四亿劫等极长寿命界限。

Sotato cuto amutra udapādinti so ahaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto, puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

所闻不续者，谓此处死亡；死亡者，谓由彼处生处、种族、去处、识所住、存有及所依群死亡。继而复生于某他处、种族、去处、识所住、存有及所依群。此为循环生灭的过程。以此以此类推，这就是所说。

Atha vā yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ saraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ. Tasmā idhūpapannoti imissā idhūpapattiyā anantaraṃ amutra udapādinti tusitabhavanaṃ sandhāyāhāti veditabbaṃ. Tatrāpāsiṃ evaṃnāmoti tatrāpi tusitabhavane setaketu nāma devaputto ahosiṃ. Evaṃgottoti tāhi devatāhi saddhiṃ ekagotto. Evaṃvaṇṇoti suvaṇṇavaṇṇo. Evamāhāroti dibbasudhāhāro. Evaṃsukhadukkhappaṭisaṃvedīti evaṃ dibbasukhappaṭisaṃvedī. Dukkhaṃ pana saṅkhāradukkhamattameva. Evamāyupariyantoti evaṃ sattapaññāsavassakoṭisaṭṭhivassasatasahassāyupariyanto. So tato cutoti so ahaṃ tato tusitabhavanato cuto. Idhūpapannoti idha mahāmāyāya deviyā kucchimhi nibbatto.

又，因“非此处有”之意，谓此是不成熟地升起的所依、赴所依的道理。故死者则返归。此处称为“此处下降”，谓即此处下降时，须察观其返审。故云“此即轮回转生”，新生即为别处再起者，称为兜率天，他生处之天界。于彼天界，名为色塔婬者，为天子。此即众神聚合结社。如此称谓如谓曰金色、如谓曰神蜜甘露食。如此称谓谓甘露所感、谓天界之苦乐感。苦则为行相苦的仅仅程度。如此寿命周限，谓可达七十五亿阿祇世劫寿命等极长。彼此死者，谓由兜率天死亡。此处称为“此处下降”，谓咒降染婆罗门女神之处。

Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottavasena hi satto ‘‘datto, tisso, gotamo’’ti uddisīyati; vaṇṇādīhi odāto, sāmoti nānattato paññāyati; tasmā nāmagottaṃ uddeso, itare ākārā. Kiṃ pana buddhāyeva pubbenivāsaṃ sarantīti? Vuccate – na buddhāyeva, paccekabuddha-buddhasāvaka-titthiyāpi, no ca kho avisesena. Titthiyā hi cattālīsaṃyeva kappe saranti, na tato paraṃ. Kasmā? Dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahato dubbalā paññā hoti. Sāvakesu pana asītimahāsāvakā kappasatasahassaṃ saranti; dve aggasāvakā ekamasaṅkhyeyyaṃ satasahassañca. Paccekabuddhā dve asaṅkhyeyyāni satasahassañca. Ettako hi tesaṃ abhinīhāro. Buddhānaṃ pana paricchedo natthi, yāva icchanti tāva saranti. Titthiyā ca khandhapaṭipāṭimeva saranti. Paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. Tesañhi andhānaṃ viya icchitappadesokkamanaṃ natthi. Sāvakā ubhayathāpi saranti; tathā paccekabuddhā. Buddhā pana khandhapaṭipāṭiyāpi cutipaṭisandhivasenapi sīhokkantavasenapi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ ākaṅkhanti, taṃ sabbaṃ sarantiyeva.

由此可知，“具有形态者”谓以名字、姓氏为号，姓氏谓“达多”、“三”、“果德玛”等名称所指，名号谓“奥荼多”、“萨摩”等异名区别，故称姓氏为号，其余为形相。佛为何能证得过去世？答曰：非独佛，出世间独觉者、比库、外道亦能证过去世，但非特殊独有。外道自谓于四十四劫中生死，但非过此。何以故？因智慧薄弱，故对于色名分别不殊，智慧不足。比库中有三十亿大比库传承存在；两位大主弟子有上百亿人。出世间独觉者有数百万。此为其众数。佛则无分界，寿命尽可任意长，随心修行。外道则仅循色界法，不能断绝轮回重生。彼等如盲者无所随顺皆随意然比库及独觉者皆如是。佛则虽循色界法亦明晰生死重续，至多至少、所求所愿皆悉知而住。

Ayaṃ kho me brāhmaṇātiādīsu meti mayā. Vijjāti viditakaraṇaṭṭhena vijjā. Kiṃ viditaṃ karoti? Pubbenivāsaṃ. Avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tappaṭicchādakamoho vuccati. Tamoti sveva moho tappaṭicchādakaṭṭhena ‘‘tamo’’ti vuccati. Ālokoti sāyevavijjā obhāsakaraṇaṭṭhena ‘‘āloko’’ti vuccati. Ettha ca vijjā adhigatāti ayaṃ attho, sesaṃ pasaṃsāvacanaṃ. Yojanā panettha – ayaṃ kho me vijjā adhigatā, tassa me adhigatavijjassa avijjā vihatā, vinaṭṭhāti attho. Kasmā? Yasmā vijjā uppannā. Esa nayo itarasmimpi padadvaye.

此处『我是说“这是婆罗门……”等』，指的是依赖我的理解而知晓。所谓“知晓”，是通过了解的原因而获得的知识。那么“了解”什么呢？是对前世业报的了知。若不了解，则对该前世业报缺乏了解的原因，称为覆盖之愚痴。所谓“覆盖”，正是被此覆盖之处称为“暗”。所谓“光”，乃是依凭知识明了其义。此处“知识得成”乃其意义，也是余下赞语的结论。所谓“连结”于此，即“我对知识得成已获”的连结，由于我所获知识的愚痴已破灭，故无疑惑。这是何故？因为知识已生起。此为一法之流，适用于其他两个语词。

Yathā tanti ettha yathāti opammatthe. Tanti nipāto. Satiyā avippavāsena appamattassa. Vīriyātāpena ātāpino. Kāye ca jīvite ca anapekkhatāya pahitattassa, pesitacittassāti attho. Idaṃ vuttaṃ hoti – yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya vijjā uppajjeyya, tamo vihaññeyya āloko uppajjeyya; evameva mama avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno. Etassa me padhānānuyogassa anurūpameva phalaṃ laddhanti.

“如数”“此处“如”谓比如，“数”是一个终结词。此义指在正念清净、精进努力不断的基础上，身体和生命安稳无依赖、意志专注之状态。这里所述即谓：当精进、安稳、正念守护者行为时，愚痴被破，智慧而生；愚痴破灭，光明生起。由此，我所执被愚痴消除，智慧生起；暗愚痴被破灭，光明生起。依此我勤行的缘故，而得此果。

Ayaṃ kho me brāhmaṇa paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhāti ayaṃ kho mama brāhmaṇa pubbenivāsānussatiñāṇamukhatuṇḍakena pubbe nivutthakkhandhapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā paṭhamā abhinibbhidā paṭhamā nikkhanti paṭhamā ariyājāti ahosi, kukkuṭacchāpakasseva mukhatuṇḍakena vā pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti.

此处“我是说‘婆罗门首次破壳’如同刚孵出小鸡时捉破壳之破壳声。此乃我对婆罗门前世业报忆念觉知之象征，喻为前世感得覆盖的无明蛋壳被敲破，首次显露觉知，好像小鸡首次破壳而出。首次显露称谓为圣出生，如同小鸡破壳时震动其蛋壳，或用喙或趾甲破蛋壳，首次显现而起，即为初次破壳出生，归入小鸡族群之中。

Pubbenivāsakathā niṭṭhitā. · 宿住论终了。

Dibbacakkhuñāṇakathā天眼智论

§13

13.Soevaṃ…pe… cutūpapātañāṇāyāti cutiyā ca upapāte ca ñāṇāya; yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthanti vuttaṃ hoti. Cittaṃ abhininnāmesinti parikammacittaṃ nīhariṃ. So dibbena…pe… passāmīti ettha pana pūritapāramīnaṃ mahāsattānaṃ parikammakaraṇaṃ natthi. Te hi citte abhininnāmitamatte eva dibbena cakkhunā satte passanti, ādikammikakulaputtā pana parikammaṃ katvā. Tasmā tesaṃ vasena parikammaṃ vattabbaṃ siyā. Taṃ pana vuccamānaṃ atibhāriyaṃ vinayanidānaṃ karoti; tasmā taṃ na vadāma. Atthikehi pana visuddhimagge (visuddhi. 2.411) vuttanayena gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

十三、是如是……究竟断灭的知识意味着对死亡与再生之认知；通过此知识可知众生的死亡与再生，此即其意义。所谓“心的转移”，指将心识从一状态移向另一状态的行为。虽是神通境界，下等大梵天以上的众生因善业无牵累，能远离烦恼障碍，故他们能以神通眼见众生，且自身为大梵天以上生灵，故无以转移行为。因他们之心仅为心的转移，故能以神通眼识见众生，而原始众生因心的转移皆有行为。故应遵循此规律。此“转移”者称为极为重大之倾向违律，故此不言之，仅依义理、净道论中所述而摄之。此处将以巴利文言详细论述。

Soti so ahaṃ. Dibbenātiādīsu dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavinimuttatāya dūrepi ārammaṇasampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ, dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ, ālokapariggahena mahājutikattāpi dibbaṃ, tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhu. Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimattameva passati na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati, tasmāssa taṃ dassanaṃ diṭṭhivisuddhihetu hoti. Tadubhayañca bhagavā addasa. Tenetaṃ vuttaṃ – ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti.

“我是神通眼。”所谓神通者，指天眼之力。天人因行善业远离污垢，得以解脱烦恼侵扰，不为遮障，故远处也可辨认物体，故称为神通眼。这种通过修习精进力而得的知识眼，与此相同；因依托天界的生活方式，及其光明的存在感，即使光线很弱的暗处亦能分辨清楚，这皆为神通眼之表现。能观察一切声音教主所示现象，以此观察工具如同眼睛，以眼之功能作业，方便视财。通过对死亡和再生的见解得以清净之见。单仅见死亡者，不见再生，则称为灭尽见；单见再生者不见死亡，则称为新生堕地见；而见二者者，因超越二者见，故此观察能引起清净智慧。世尊亦见此，故言：“通过观见死亡和再生即可得清净之见”。

Ekādasaupakkilesavirahato vā visuddhaṃ. Bhagavato hi ekādasapakkilesavirahitaṃ dibbacakkhu. Yathāha – ‘‘so kho ahaṃ, anuruddha, ‘vicikicchā cittassa upakkileso’ti iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ. Amanasikāro…pe… thinamiddhaṃ… chambhitattaṃ… uppilaṃ… duṭṭhullaṃ… accāraddhavīriyaṃ… atilīnavīriyaṃ… abhijappā… nānattasaññā… ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ. So kho ahaṃ, anuruddha, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi. Rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmī’’ti (ma. ni. 3.242-243) evamādi. Tadevaṃ ekādasupakkilesavirahato visuddhaṃ.

去除十一种污染而清净者。世尊具有十一污染去除的神通眼。如经中所说：“我告汝阿努鲁达，已知‘疑惑为心之染污’后，便断除疑惑。非念不觉、昏沉、至多烦躁、浊污、恶行、懈怠、不精进、恶念、无分别、对色的过度渴求等皆是称为心的污染。已知此等污染，断其根源，保持正念、精进、精严守护，虽见色境，非执著不觉色。因见色，非遮蔽色。”以此类推，此为十一种污染去除而得清净的境界。

Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ; mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena.

超越对人众触境的执着，以于色相观照而超越对人众的执着。此处须解，所执着者或是人众，或为肉眼所超越之人众，皆应如是理解。由此可知，以净洁的天眼观察者超越诸人众。

Sattepassāmīti manussamaṃsacakkhunā viya satte passāmi dakkhāmi olokemi. Cavamāne upapajjamāneti ettha cutikkhaṇe vā upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā, ye pana āsannacutikā idāni cavissanti te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattā vā, te upapajjamānāti adhippetā. Te evarūpe cavamāne upapajjamāne ca passāmīti dasseti. Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite uññāte avaññāte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte; abhirūpe virūpetipi attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapāne. Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ tena tena upagate. Tattha purimehi ‘‘cavamāne’’tiādīhi dibbacakkhukiccaṃ vuttaṃ; iminā pana padena yathākammūpagañāṇakiccaṃ.

以人类肉眼视之，便观察见众生。观察、识别、审视。所谓逝去者为已离世者，此处未至终死时间或临近终死时间时，非天眼所能观察。然今临近终死之众生，则为逝去。由此似熟睡者在接续往生，谓之临逝。此转圈语言表现出意念与迷惑之混杂状态，故称为“低劣”，乃因蒙蔽以致于家族享乐等堕落而为衰败、衰糜、无知、迷乱。所谓“纯洁”者，则指无迷惑之状态。所谓“美妙”者，因无嗔恚所致，且心喜好、意乐，安心悦乐。所谓“丑恶”者，因恚恨烦恼所致，陷入不善、不受所乐、不悦。所谓“美好”指善趣往生，此为舍利子善趣之妙境。所谓“恶趣”，则指恶趣往生，乃为贪恋所致，陷于贫窘、累计恶果。所谓“依行为而往生”，即依所造诸种业各各往生受报。此中“临逝”等词语表明天眼之观察；而此“依行为而往生知识”则指依业所生之相关认识。

Tassa ca ñāṇassa ayamuppattikkamo – so heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayikasatte passati mahantaṃ dukkhamanubhavamāne, taṃ dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti – ‘‘kinnu kho kammaṃ katvā ime sattā etaṃ dukkhamanubhavantī’’ti? Athassa ‘‘idaṃ nāma katvā’’ti taṃ kammārammaṇaṃ ñāṇaṃ uppajjati. Tathā upari devalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavana-missakavana-phārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. Tampi dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti – ‘‘kinnu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti? Athassa ‘‘idaṃ nāma katvā’’ti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Idaṃ yathākammūpagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi. Yathā cimassa, evaṃ anāgataṃsañāṇassapi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.

此种知识的生成即是此：其下增进向恶趣身处之光明，见彼恶趣众生于大苦中受苦，此乃天眼观察功用。彼人于心中思维：“他们因何种行为而承受此苦？”继而生起对该业因缘的认识。又转向上方诸天界光明，见彼人于华美花园等胜处享乐，此亦是天眼之所见。于是心中思维：“他们因何种行为得享此福报？”继而生成观察业因缘的知识。此即所谓依行为而得知。此无清净之根本事，犹如未来知见没有先例。诸如众生以天眼为缘所见种种光明，亦然如此。

Kāyaduccaritenātiādīsu duṭṭhu caritaṃ duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ; kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ. Evaṃ vacīmanoduccaritānipi daṭṭhabbāni. Samannāgatāti samaṅgībhūtā. Ariyānaṃ upavādakāti buddha-paccekabuddha-buddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā; akkosakā, garahakāti vuttaṃ hoti. Tattha ‘‘natthi imesaṃ samaṇadhammo, assamaṇā ete’’ti vadanto antimavatthunā upavadati. ‘‘Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vā’’ti vadanto guṇaparidhaṃsanena upavadatīti veditabbo. So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. Bhāriyaṃ kammaṃ saggāvaraṇaṃ maggāvaraṇañca, satekicchaṃ pana hoti. Tassa ca āvibhāvatthaṃ idaṃ vatthumudāharanti –

“身不善行”等等，指恶劣的行为与污浊之行，乃贪染污秽之恶行。若以身作恶，或由身而生恶，即称身不善行。同理言语及心意之不善行为亦当视之为恶劣。所谓具足，指成为整体连贯之体。所谓圣者之非议，即诸佛、缘觉及佛陀的弟子、圣者中入流及更高者之一切皆无私欲，至最后终极亦无有欲念，或以品质缺失为非议者、或以无禅定及解脱、道、果为非议者。此谓乃非圣法耶，非沙门法耶者，且彼双方皆为圣者之批评。此批评具有重责力量。譬如曰：乡中有一长老与稚比库行乞，初得一小团火，长老觉其火热思曰：“此火虽热，至凉视时，我方饮之。”彼众生为求安稳于干柴堆中坐饮；他人羞怯言：“此处多么不净，我们理应避之。”该长老遍行该乡并访礼问：“比库，汝是入流者乎？”答曰：“是，尊者，我为入流。”叙言：“因是，勿为升高之道劳作，汝已断尽烦恼。”长老宽恕彼人，遂成其善友。故若他人批圣者，则应前往，若年长者当以此言赦之；若年轻者，恭敬而礼求宽赦；若不宽赦者，应前往其弟子聚落，以礼求赦。若彼者已涅槃，应往涅槃所及至锡瓦提卡处求宽赦。此为无恶非议之道，仅是批评之赦解。

‘‘Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. Therassa ca kucchivāto atthi. So cintesi – ‘ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti tāva naṃ pivāmī’ti. So manussehi ummāratthāya āhaṭe dārukkhandhe nisīditvā taṃ pivi. Itaro taṃ jigucchi – ‘aticchāto vatāyaṃ mahallako amhākaṃ lajjitabbakaṃ akāsī’ti. Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha – ‘atthi te, āvuso, imasmiṃ sāsane patiṭṭhā’ti? ‘Āma, bhante, sotāpanno aha’nti. ‘Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi, khīṇāsavo tayā upavadito’ti. So taṃ khamāpesi. Tenassa taṃ pākatikaṃ ahosi’’. Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ‘‘ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī’’ti khamāpetabbo. Sace navakataro hoti , vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ bhante tumhe idañcidañca avacaṃ, taṃ me khamathā’’ti khamāpetabbo. Sace so nakkhamati disāpakkanto vā hoti, ye tasmiṃ vihāre bhikkhū vasanti tesaṃ santikaṃ gantvā sace attanā vuḍḍhataro hoti ṭhitakeneva, sace navakataro ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’’ti evaṃ vadantena khamāpetabbo. Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāva sivathikaṃ gantvāpi khamāpetabbo. Evaṃ kate saggāvaraṇañca maggāvaraṇañca na hoti, pākatikameva hoti.

所谓邪见，谓相反之见。所谓受邪见业，谓以邪见受纳各种恶业，而此亦乃诸根本邪见基业，诸如身业等所发有之反常见解。此中以口业之恶行为例证圣者之诤谤，亦及心业恶行为推断为邪见。故此二者语义诠释乃显大恶责性。譬如云：“如是比库，若具戒、定、慧者，见法时废弃他法则必堕地狱。”

Micchādiṭṭhikāti viparītadassanā. Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Tattha vacīduccaritaggahaṇeneva ariyūpavāde, manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. Mahāsāvajjo hi ariyūpavādo ānantariyasadiso. Yathāha – ‘‘seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya; evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye’’ti (ma. ni. 1.149).

所谓“邪见”，即颠倒之见。所谓“受持邪见之业”，即依于这种见解而受持的种种业，以及令他人受持那些以邪见为根本的身业等。这里提到语恶行，是为了显示诽谤圣者这一点；提到属于意恶行的邪见，也是为了显示两者都具有重大过失。正如经中所说：“沙利子，若有比库具足戒德，具足善法，于不善法极为清净，而有人对这样的比库作不实诽谤，生起恶劣之见。”（《增支部》4.11）

Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, evaṃ mahāsāvajjataraṃ, yathayidaṃ, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).

错误见解即「大恶业」的行为，没有其他可称。譬如世尊言：『比库们，我不观察他一法，同此「大恶业」为归，此谓错误见解。比库们，应断诸种错误见解。』

Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Athavā kāyassa bhedāti jīvitindriyassupacchedā. Paraṃ maraṇāti cuticittato uddhaṃ. Apāyanti evamādi sabbaṃ nirayavevacanaṃ. Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati; dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkaṭakārinoti vinipāto; vinassantā vā ettha nipatanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.

身体破坏者是指弃舍贪着五蕴。未来死指随后发生于蕴滅时。或言身体损坏者即断生死根。未来死乃在临终心生起。诸如恶趣等皆为堕落之说。地狱由善报灭尽后因罪起，或无寿命，谓之堕落；为苦之所归。堕落乃回返苦道；由恶业种种因缘故，增恶业者谓之堕落。此处灾难而坠，谓之灾难堕落。尚自消灭者，是形体破坏，谓之消灭堕落。这里无触觉，谓无感受之地狱。

Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo, sugatiyā apetattā; na duggati, mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ dīpeti. So hi apāyo ceva duggati ca sugatito apetattā, dukkhassa ca gatibhūtattā; na tu vinipāto asurasadisaṃ avinipatitattā. Petamahiddhikānañhi vimānānipi nibbattanti. Vinipātaggahaṇena asurakāyaṃ dīpeti. So hi yathāvuttenatthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. Nirayaggahaṇena avīci-ādianekappakāraṃ nirayameva dīpeti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo.

或谓以堕落之果充满畜生道。畜生道谓无善趣之处，非苦乐均等，非萨咖等天众所生。由恶趣果充满饿鬼道，谓之恶趣且有苦不可乐。非如恶魔族等无苦之下界。饿鬼亦有巨大天宫而生。由灾难之因充满魔道，谓之灾难且有苦之恶趣，众恶缘故之灾难，故称灾难堕落。地狱果于无间种种苦，于此显现。来生即发生，生故为现行。顺反义理明其殊异。

Ayaṃ pana viseso – ettha sugatiggahaṇena manussagatipi saṅgayhati. Saggaggahaṇena devagatiyeva. Tattha sundarā gatīti sugati. Rūpādivisayehi suṭṭhu aggoti saggo. So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho. Vijjāti dibbacakkhuñāṇavijjā. Avijjāti sattānaṃ cutipaṭisandhipaṭicchādikā avijjā. Sesaṃ vuttanayameva. Ayameva hettha viseso – yathā pubbenivāsakathāyaṃ ‘‘pubbenivāsānussatiñāṇamukhatuṇḍakena pubbenivutthakkhandhapaacchādakaṃ avijjaṇḍakosaṃ padāletvā’’ti vuttaṃ; evamidha ‘‘cutūpapātañāṇamukhatuṇḍakena cutūpapātapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā’’ti vattabbanti.

此处特别指出：由善趣果，竟可生于人间；由天界果，生于天道。此谓善趣。美好位境，谓上善趣。色等境界，善趣显著，称为天堂。一切置于清凉悲凉之境，即名「世间」，依此说义。识以天眼通明，愚蒙为有生死、死后转生等无明阻碍。余则依前所说解说。特别因缘如前世回忆之记忆骨头，能断过去五蕴盖蔽无明本。此处应说，现在临终记忆骨头，能断临终后续之无明本。

Dibbacakkhuñāṇakathā niṭṭhitā. · 天眼智论终了。

Āsavakkhayañāṇakathā漏尽智论

§14

14.Soevaṃ samāhite citteti idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. Āsavānaṃ khayañāṇāyāti arahattamaggañāṇatthāya. Arahattamaggo hi āsavavināsanato āsavānaṃ khayoti vuccati. Tatra cetaṃ ñāṇaṃ tappariyāpannattāti . Cittaṃ abhininnāmesinti vipassanācittaṃ abhinīhariṃ. So idaṃ dukkhanti evamādīsu ‘‘ettakaṃ dukkhaṃ, na ito bhiyyo’’ti sabbampi dukkhasaccaṃ sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhiṃ. Tassa ca dukkhassa nibbattikaṃ taṇhaṃ ‘‘ayaṃ dukkhasamudayo’’ti, tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati taṃ tesaṃ appavattiṃ nibbānaṃ ‘‘ayaṃ dukkhanirodho’’ti, tassa ca sampāpakaṃ ariyamaggaṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhinti evamattho veditabbo.

十四、此为定注：此处当知止观修第四禅皆是观智。此觉知乃断烦恼之知。断烦恼觉知，指阿拉汉道智。阿拉汉道是断除烦恼，称断烦恼。此处心智若温和清净。心者即观智所在。此即所苦，等诸苦之所证实，如言「此苦，此苦更无」。彻知皆苦谛，深入洞察三相标志，究竟彻悟，证得真实。该苦生起之渴爱，即苦集，慧观此处立即断止渴爱，故成灭谛，即涅槃。由此生灭慧断渴爱，故成苦灭行谛，即圣道，依三相真义，透彻知见证实，须得识察。

Evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento ‘‘ime āsavā’’tiādimāha. Tassa me evaṃ jānato evaṃ passatoti tassa mayhaṃ evaṃ jānantassa evaṃ passantassa saha vipassanāya koṭippattaṃ maggaṃ katheti. Kāmāsavāti kāmāsavato. Vimuccitthāti iminā phalakkhaṇaṃ dasseti. Maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hoti. Vimuttasmiṃ vimuttamiti ñāṇanti iminā paccavekkhaṇañāṇaṃ dasseti. Khīṇā jātītiādīhi tassa bhūmiṃ. Tena hi ñāṇena bhagavā paccavekkhanto ‘‘khīṇā jātī’’tiādīni abbhaññāsiṃ. Katamā pana bhagavato jāti khīṇā, kathañca naṃ abbhaññāsīti? Vuccate – na tāvassa atītā jāti khīṇā, pubbeva khīṇattā; na anāgatā, anāgate vāyāmābhāvato; na paccuppannā, vijjamānattā. Yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā; taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā ‘‘kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotī’’ti jānanto abbhaññāsiṃ.

如是如此展现诸真理后，今以烦恼所缠，示现「这些烦恼」等语。因我如此知见，如是观察。与我一同明了观察者，即此观智指出正道。欲烦恼，谓欲界之烦恼；解脱标志谓有此符号。道之标志时心得解脱，标志时心获解脱。此处示知识见之转识。生灭已尽等，证此境地。故佛观察时明白所谓生灭尽等境界由此道而见。何为生尽？如何证得？答言：非以当世最近生尽，而是以前世生尽而已；非未来生尽而无现生，非现在生尽而有现生。若此道不现，则会再生于五蕴中五非五法种种形态。由于此道成熟，故生尽称为无生。此道修习中断烦恼时，明知「烦恼灭尽后，虽现有业，业报不续」。

Vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhitanti attho. Brahmacariyanti maggabrahmacariyaṃ, puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso. Tasmā bhagavā attano brahmacariyavāsaṃ paccavekkhanto ‘‘vusitaṃ brahmacariya’’nti abbhaññāsiṃ. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho . Puthujjanakalyāṇakādayo hi etaṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. Tasmā bhagavā attano karaṇīyaṃ paccavekkhanto ‘‘kataṃ karaṇīya’’nti abbhaññāsiṃ. Nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanākiccaṃ me natthīti abbhaññāsiṃ.

显现即成熟，完成即成就，其义在于行为已毕。修行清净道之人生持戒精进，外道中有善人，七次修习净行法住于戒行之境，名为断尽烦恼已成就之住持。故世尊回顾自身戒行之住，称之为『清净戒行』。何为应当作？答曰，于四正断四圣道中，具足证得、弃除，达于真实境界之修习圓满，以十六种功课成就所作，圆满其义。外道善人亦从事此事，断尽烦恼者即应为。故世尊察己所当作，称为『应行之事』。其后如此之故——如今为女子之故，具足十六功课，成就断烦恼，修道之法，我无此事，故称之。

Idāni evaṃ paccavekkhaṇañāṇapariggahitaṃ taṃ āsavānaṃ khayañāṇādhigamaṃ brāhmaṇassa dassento ayaṃ kho me brāhmaṇātiādimāha. Tattha vijjāti arahattamaggañāṇavijjā. Avijjāti catusaccapaṭicchādikā avijjā. Sesaṃ vuttanayameva. Ayaṃ pana viseso – ayaṃ kho me brāhmaṇa tatiyā abhinibbhidā ahosīti ettha ayaṃ kho mama brāhmaṇa āsavānaṃ khayañāṇamukhatuṇḍakena catusaccapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyā abhinibbhidā tatiyā nikkhanti tatiyā ariyajāti ahosi, kukkuṭacchāpakasseva mukhatuṇḍakena vā pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti.

如今由审察所集之智慧，显示烦恼灭尽之知——此即为婆罗门语中『这是我婆罗门』之义。此处『智慧』者，即阿拉汉道之智慧知；『无明』者，有四圣谛等之说明，称为无明。其余依教解释。此特异之处在于——此乃我婆罗门于第三重穿透时，含破断烦恼之慧，破除对四圣谛的无明迷障，第三重穿透境界现前，得以圣者之出生；如用鸡冠之嘴或鸡爪甲刮破蛋壳，破开蛋壳后脱壳而出，遂生为鸡。

Ettāvatā kiṃ dassetīti? So hi brāhmaṇa kukkuṭacchāpako aṇḍakosaṃ · 这说明了什么呢？那位婆罗门养鸡人对于鸡蛋壳

Padāletvā tato nikkhamanto sakimeva jāyati, ahaṃ pana pubbe-nivutthakkhandhapaṭicchādakaṃ avijjaṇḍakosaṃ bhinditvā paṭhamaṃ tāva pubbenivāsānussatiñāṇavijjāya jāto, tato sattānaṃ cutipaṭisandhipaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā dutiyaṃ dibbacakkhuñāṇavijjāya jāto, puna catusaccapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyaṃ āsavānaṃ khayañāṇavijjāya jāto; evaṃ tīhi vijjāhi tikkhattuṃ jāto. Sā ca me jāti ariyā suparisuddhāti idaṃ dassesi. Evaṃ dassento ca pubbenivāsañāṇena atītaṃsañāṇaṃ, dibbacakkhunā paccuppannānāgataṃsañāṇaṃ, āsavakkhayena sakalalokiyalokuttaraguṇanti evaṃ tīhi vijjāhi sabbepi sabbaññuguṇe pakāsetvā attano ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa dassesīti.

刮破后由壳中而出，如同出生。我此前已由破断前生束缚的无明壳破出，首次由前生记忆识生；继而他方断绝生死之桥梁束缚的壳破出，第二由天眼智生；又由断尽烦恼的壳破出，第三由烦恼灭尽的智生；由此三智完全出生。此即告诉我净圣之出生。如此显示之前世记忆、天眼见现世未来，烦恼断灭的超越世间三智，显现净圣之出生，达我圣者出生中尊者地位，婆罗门语称之。

Āsavakkhayañāṇakathā niṭṭhitā. · 漏尽智论终了。

Desanānumodanakathā关于随喜开示的论说

§15

15.Evaṃvutte verañjo brāhmaṇoti evaṃ bhagavatā lokānukampakena brāhmaṇaṃ anukampamānena vinigūhitabbepi attano ariyāya jātiyā jeṭṭhaseṭṭhabhāve vijjattayapakāsikāya dhammadesanāya vutte pītivipphāraparipuṇṇagattacitto verañjo brāhmaṇo taṃ bhagavato ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ viditvā ‘‘īdisaṃ nāmāhaṃ sabbalokajeṭṭhaseṭṭhaṃ sabbaguṇasamannāgataṃ sabbaññuṃ ‘aññesaṃ abhivādanādikammaṃ na karotī’ti avacaṃ – ‘dhīratthu vatare aññāṇa’’’nti attānaṃ garahitvā ‘‘ayaṃ dāni loke ariyāya jātiyā purejātaṭṭhena jeṭṭho, sabbaguṇehi appaṭisamaṭṭhena seṭṭho’’ti niṭṭhaṃ gantvā bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo seṭṭho bhavaṃ gotamo’’ti. Evañca pana vatvā puna taṃ bhagavato dhammadesanaṃ abbhanumodamāno ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā’’tiādimāha.

十五、如是说，谓无忧婆罗门。世尊慈悲众生，慈愍无忧婆罗门，隐现自身圣者生处之尊贵，显示所知之法，喜乐充满之身心。无忧婆罗门识得世尊至尊出生之真理，但坚守戒行，语称『我是世间所有众生中最高至最善最全知者，不向他人顶礼诸事』，自尊曰『尽力护持智慧』。故称为世间圣者出生极尊，诸最善中之最优，称之为世尊。如此说毕，再次为世尊法教欣喜赞叹曰『世尊甚妙，世尊甚妙』。

Tatthāyaṃ abhikkantasaddo khayasundarābhirūpaabbhanumodanesu dissati. ‘‘Abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho’’tiādīsu (a. ni. 8.20) hi khaye dissati. ‘‘Ayaṃ me puggalo khamati, imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’tiādīsu (a. ni. 4.100) sundare.

于此，称赞福德丰盈美好欢喜之声见于经典中，如『欢喜澡佛夜初至，僧团久坐安稳』等（增支阿含8.20），显示欢喜之盛。又有称『此人为我施舍，与四众中最欢喜最善者』等（增支阿含4.100）言辞美妙。

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

谁来恭敬我的足迹，以神通声誉与水相会；

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. –

由具足极致的光辉显现，照亮四方一切。

Ādīsu (vi. va. 857) abhirūpe. ‘‘Abhikkantaṃ, bhante’’tiādīsu (dī. ni. 1.250) abbhanumodane. Idhāpi abbhanumodaneyeva. Yasmā ca abbhanumodane, tasmā ‘‘sādhu sādhu, bho gotamā’’ti vuttaṃ hotīti veditabbaṃ.

如经论释中所说，起首时称为“极乐庄严”。在赞叹时说：“尊者，极乐庄严”。此处也是出于赞叹。因赞叹，故应知昔日说“善哉善哉，瞿昙比库”之语。

‘‘Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;

“恐惧时愤怒，赞叹便生；迅速激发好奇之心；

Hāse soke pasāde ca, kare āmeḍitaṃ budho’’ti.

欢笑或忧愁，安慰化解，佛智使我心解脱。”

Iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo.

凭借这一特征，即凭借安慰和赞叹，此处谓为双重赞扬，应当知晓。

Atha vā abhikkantanti atiiṭṭhaṃ atimanāpaṃ atisundaranti vuttaṃ hoti. Tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. Ayañhi ettha adhippāyo – ‘‘abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādo’’ti. Bhagavatoyeva vā vacanaṃ dve dve atthe sandhāya thometi – bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato abhikkantaṃ guṇādhigamanato, tathā saddhājananato paññājananato, sātthato sabyañjanato, uttānapadato gambhīratthato, kaṇṇasukhato hadayaṅgamato, anattukkaṃsanato aparavambhanato, karuṇāsītalato paññāvadātato, apātharamaṇīyato vimaddakkhamato, suyyamānasukhato vīmaṃsiyamānahitatoti evamādīhi yojetabbaṃ.

或说极乐庄严是超越一切、超越常乐、超越美妙的意涵。此中，借用“极乐”一词，或褒扬佛法说，或表明自心之安乐。此中上义是：“尊者瞿昙所说法极乐庄严，我闻尊者所说法极乐庄严，故心生安乐。”世尊的言语于此二重义上闪耀，或为消除过失，或为增长功德，兼具信解与智慧，言说明了深义，令人耳目满足，心生善意，无增无减，悲愍纯洁，智慧无碍，严正庄严，具慧明证，审察无偏，心念清净，作意高远，如是种种，悉应及此予以联结。

Tato parampi catūhi upamāhi desanaṃyeva thometi. Tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. Ukkujjeyyāti uparimukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādipaṭicchāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā esa maggoti vadeyya. Andhakāreti kāḷapakkhacātuddasī aḍḍharatta-ghanavanasaṇḍa-meghapaṭalehi caturaṅge tamasi. Ayaṃ tāva anuttānapadattho. Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patiṭṭhitaṃ maṃ asaddhammā vuṭṭhāpentena; yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena; yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ ācikkhantena; yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanattayarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotaṃ dhārentena, mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.

于是，到了接下来四种比喻，讲说内容与前面相同。彼处“低落”者，谓向下、面向下方或从下而生。反之，“上扬”者，则朝上、向上。所说“覆盖”者，指被草叶等遮盖。所谓“揭露”者，即将其揭开。所谓“愚者”，谓有愚昧无知之人。“指示道途”，者比喻为手执物体指示道路。昏暗如黑暗鸟翅、黄昏时厚密森林的遮盖云层，铺盖四面皆暗。此为无上无比之理义。今来说“约束缚”的结合——如有人低落，则应令其上扬；如对正法生厌恶而归向邪执，亦应启发正法；如被遮蔽，则应打开遮蔽；如迷失愚昧，则应指示正道；如陷入黑暗，则应以光明照耀。正如迦叶尊者示现诸恶法深藏正法之隐没，释尊示现通达出离正道，佛以智慧宝珠光明照破迷惑黑暗，此诸法以多种辩证分别种种阐扬而彰显。

Desanānumodanakathā niṭṭhitā. · 关于随喜开示的论说终。

Pasannākārakathā关于净信相的论说

Evaṃ desanaṃ thometvā imāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto ‘‘esāha’’ntiādimāha. Tattha esāhanti eso ahaṃ. Bhavantaṃ gotamaṃ saraṇaṃ gacchāmīti bhavantaṃ gotamaṃ saraṇanti gacchāmi; bhavaṃ me gotamo saraṇaṃ, parāyaṇaṃ, aghassa tātā, hitassa ca vidhātāti iminā adhippāyena bhavantaṃ gotamaṃ gacchāmi bhajāmi sevāmi payirupāsāmi , evaṃ vā jānāmi bujjhāmīti. Yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ attho; tasmā ‘‘gacchāmī’’ti imassa jānāmi bujjhāmīti ayampi attho vutto. Dhammañca bhikkhusaṅghañcāti ettha pana adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca catūsu apāyesu apatamāne dhāretīti dhammo; so atthato ariyamaggo ceva nibbānañca. Vuttaṃ hetaṃ – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (a. ni. 4.34) vitthāro. Na kevalañca ariyamaggo ceva nibbānañca, api ca kho ariyaphalehi saddhiṃ pariyattidhammopi. Vuttampi hetaṃ chattamāṇavakavimāne –

如此讲述完毕后，心清净且表情愉悦者即称“是此”以及诸类似语句。其中“是”者，我也。如所说“我依止果德玛”，“我皈依果德玛”之语，意谓以此约束缚言归依，敬奉果德玛为依止、最终归依、吾身恶难之终止者、善益之创造者。由此约束，吾皈依、敬奉、侍奉果德玛，也知晓、觉悟此意。诸法诸根往来与其目的与智慧相关，故“我皈依”言表我悉知觉悟之意。同时，论三藏诸法及僧团，于所证道理灭除而依行四不退法尚存，即此法，亦为实义正道与涅槃。曾宣说：“诸法皆为集，是圣八正道为其最主要者”（阿毗尼敕 4.34）乃详尽阐释。不仅圣道及涅槃，更与圣果相依，亦即所流传法义。佛陀宝座之藏论中亦有言及—

‘‘Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;

“远离贪欲、瞋恚、邪见及忧愁，法无所着、无所依；

Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī’’ti. (vi. va. 887);

甜美此法，殊胜圆融，此法为皈依之所依。”（维摩诘论记 887）

Ettha hi rāgavirāgoti maggo kathito. Anejamasokanti phalaṃ. Dhammamasaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhāti. Diṭṭhisīlasaṅghātena saṃhatoti saṅgho, so atthato aṭṭhaariyapuggalasamūho. Vuttañhetaṃ tasmiṃyeva vimāne –

此处说明圣道为无贪无嗔之道，无怨无忧即其果报。所谓无所依者，即涅槃。甜美、殊胜者，实乃三藏所辨别归纳诸法总和之理义。由此法与正见戒律相汇聚者，为僧团，即实为八圣人集合之义。据此，在该宝座说法中言—

‘‘Yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu;

“又云：彼有极大功德者，于四善人群中被称誉；

Aṭṭha ca puggaladhammadasā te, saṅghamimaṃ saraṇatthamupehī’’ti. (vi. va. 888);

这八种观察人法者，是针对僧团以此为皈依之道而言的。

Bhikkhūnaṃ saṅgho bhikkhusaṅgho. Ettāvatā ca brāhmaṇo tīṇi saraṇagamanāni paṭivedesi.

比库众中称之为比库僧团。婆罗门对此亦如此，宣说三种皈依法。

Pasannākārakathā niṭṭhitā. · 关于净信相的论说终。

Saraṇagamanakathā关于皈依的论说

Idāni tesveva tīsu saraṇagamanesu kosallatthaṃ saraṇaṃ, saraṇagamanaṃ, yo saraṇaṃ gacchati, · 现在，为了说明这三种皈依中的善巧，应当了解：什么是皈依，什么是皈依行，什么人是皈依者，

Saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṃkileso, bhedoti ayaṃ vidhi vedi tabbo. So pana idha vuccamāno atibhāriyaṃ vinayanidānaṃ karotīti na vutto. Atthikehi pana papañcasūdaniyaṃ vā majjhimaṭṭhakathāyaṃ bhayabheravasuttavaṇṇanato (ma. ni. aṭṭha. 1.56) sumaṅgalavilāsiniyaṃ vā dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.250) saraṇavaṇṇanato gahetabboti.

皈依的类型差别、皈依的果效、烦恼、分别等，应当通过正确的教理来明辨清晰。但此处所称之皈依，并未言及对过重律藏因缘的内容。就义理而言，在《中部注释》中如实阐明其详尽义理，以及在《长部注释》中的吉祥光注疏亦对皈依有所阐述，应从皈依教义中承袭理解。

Saraṇagamanakathā niṭṭhitā. · 关于皈依的论说终。

Upāsakattapaṭivedanākathā近事男身份表白之论

Upāsakaṃmaṃ bhavaṃ gotamo dhāretūti maṃ bhavaṃ gotamo ‘‘upāsako aya’’nti evaṃ dhāretūti attho. Upāsakavidhikosallatthaṃ panettha ko upāsako, kasmā upāsakoti vuccati, kimassa sīlaṃ, ko ājīvo, kā vipatti, kā sampattīti idaṃ pakiṇṇakaṃ veditabbaṃ. Taṃ atibhāriyakaraṇato idha na vibhattaṃ, atthikehi pana papañcasūdaniyaṃ majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.56) vuttanayeneva veditabbaṃ. Ajjataggeti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. ‘‘Ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīna’’ntiādīsu (ma. ni. 2.70) hi ādimhi dissati. ‘‘Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya (kathā. 441), ucchaggaṃ veḷagga’’ntiādīsu koṭiyaṃ. ‘‘Ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. ni. 5.374) anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu’’ntiādīsu (cūḷava. 318) koṭṭhāse. ‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādīsu (a. ni. 4.34) seṭṭhe. Idha panāyaṃ ādimhi daṭṭhabbo. Tasmā ajjataggeti ajjataṃ ādiṃ katvāti evamettha attho veditabbo. Ajjatanti ajjabhāvanti vuttaṃ hoti. Ajjadagge icceva vā pāṭho, dakāro padasandhikaro, ajja aggaṃ katvāti vuttaṃ hoti. Pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ anaññasatthukaṃ tīhi saraṇagamanehi saraṇagataṃ maṃ bhavaṃ gotamo dhāretu jānātu, ahañhi sacepi me tikhiṇena asinā sīsaṃ chindeyyuṃ, neva buddhaṃ ‘‘na buddho’’ti vā, dhammaṃ ‘‘na dhammo’’ti vā, saṅghaṃ ‘‘na saṅgho’’ti vā vadeyyanti. Ettha ca brāhmaṇo pāṇupetaṃ saraṇagatanti puna saraṇagamanaṃ vadanto attasanniyyātanaṃ pakāsetīti veditabbo.

“愿我能得到为大众所持有的皈依”是指愿我被看作是‘皈依者’。这里为显示皈依者身份的技艺，问何谓‘皈依’，为何得名‘皈依者’，其戒律和职业为何，何谓过失、何谓善法等，是一切应当了知之事项。由于涉及深奥，有关详尽阐述请参阅《中部注释》之述说。现今“ajjatagge”一词，在许多经论中均有出现，例如：“如今的门户，我阻碍那些执著门的外道”等（参见《中部注释》），又如“用指骨与指骨相摩擦”、“允许在修行场所或寮舍上燃甜美或苦涩的灯”等（《小部注释》记载），以及“直到有七足的动物，佛陀为其宣说首要教法”等（《增支部注释》）。此处当注意“ajjatagge”即“今日首要”之意，它还有“现时、现今”之义。“pāṇupetanti”即“以手持”，意味着在生命存续时，以三皈依为无上依止，愿我果德玛永被视为皈依者。即使某日我被迅速以剑斩首，也不应有人说佛陀非佛，法非法，僧非僧。由此婆罗门虽手持皈依亦能明皈依的真意。

Evaṃ attānaṃ niyyātetvā bhagavantaṃ saparisaṃ upaṭṭhātukāmo āha – ‘‘adhivāsetu ca me bhavaṃ gotamo verañjāyaṃ vassāvāsaṃ saddhiṃ bhikkhusaṅghenā’’ti. Kiṃ vuttaṃ hoti – upāsakañca maṃ bhavaṃ gotamo dhāretu, adhivāsetu ca me verañjāyaṃ vassāvāsaṃ, tayo māse verañjaṃ upanissāya mama anuggahatthaṃ vāsaṃ sampaṭicchatūti. Adhivāsesi bhagavā tuṇhībhāvenāti athassa vacanaṃ sutvā bhagavā kāyaṅgaṃ vā vācaṅgaṃ vā acopetvā abbhantareyeva khantiṃ cāretvā tuṇhībhāvena adhivāsesi; brāhmaṇassa anuggahatthaṃ manasāva sampaṭicchīti vuttaṃ hoti.

于是自念决定，出家众中愿亲自侍奉世尊，故对佛言：“愿允许我，果德玛，在外道雨季安居时，与比库僧团同住。”所说者是：愿成为外道雨季安居的同住者，为此愿获许可。佛听闻后，身心无动，内心保持耐心平和，放心地独自在寂静中安住；又以心念表达愿具足婆罗门同住之愿。

Athakho verañjo brāhmaṇo bhagavato adhivāsanaṃ viditvāti atha verañjo brāhmaṇo sace me samaṇo gotamo nādhivāseyya, kāyena vā vācāya vā paṭikkhipeyya. Yasmā pana appaṭikkhipitvā abbhantare khantiṃ dhāresi, tasmā me manasāva adhivāsesīti evaṃ ākārasallakkhaṇakusalatāya bhagavato adhivāsanaṃ viditvā, attano nisinnāsanato vuṭṭhāya catūsu disāsu bhagavantaṃ sakkaccaṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā āgatakālato pabhuti jātimahallakabrāhmaṇānaṃ abhivādanādīni na karotīti vigarahitvāpi idāni viññātabuddhaguṇo kāyena vācāya manasā ca anekakkhattuṃ vandantopi atittoyeva hutvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha sirasmiṃ patiṭṭhāpetvā yāva dassanavisayo tāva paṭimukhoyeva apakkamitvā dassanavisayaṃ vijahanaṭṭhāne vanditvā pakkāmi.

若把外道雨季安居许可交付给世尊的婆罗门知晓时，他便认为，“倘若沙门果德玛不予许可，或者以身体或言语反对我，既然佛已不反对，内心安忍，我就内心愿承认他为许可者。”因缘如此，以此善巧法门认识世尊允诺之意，立时从坐处起身，朝四面诚心礼敬世尊后，速行绕佛三匝。自刚来时未行诸礼之摩訶婆罗门诸族长等所行之礼，不悦意则不为。此时，证觉者具足身语意三门善功德，虽礼敬多次，内心却坦然平静，端然肃穆地合掌，低首敬礼，将礼置于头顶，面向示现之处久久伫立，随后离去。

Upāsakattapaṭivedanākathā niṭṭhitā. · 近事男身份表白之论已毕。

Dubbhikkhakathā饥馑之论

§16

16.Tena kho pana samayena verañjā dubbhikkhā hotīti yasmiṃ samaye verañjena brāhmaṇena bhagavā verañjaṃ upanissāya vassāvāsaṃ yācito , tena samayena verañjā dubbhikkhā hoti. Dubbhikkhāti dullabhabhikkhā; sā pana dullabhabhikkhatā yattha manussā assaddhā honti appasannā, tattha susassakālepi atisamagghepi pubbaṇṇāparaṇṇe hoti. Verañjāyaṃ pana yasmā na tathā ahosi, apica kho dusassatāya chātakadosena ahosi tasmā tamatthaṃ dassento dvīhitikātiādimāha. Tattha dvīhitikāti dvidhā pavattaīhitikā. Īhitaṃ nāma iriyā dvidhā pavattā – cittairiyā, cittaīhā. ‘‘Ettha lacchāma nu kho kiñci bhikkhamānā na lacchāmā’’ti, ‘‘jīvituṃ vā sakkhissāma nu kho no’’ti ayamettha adhippāyo.

16. 当时，由于行者忍受饥饿之苦而饥馑难忍，即在那个时候，世尊依靠忍辱的婆罗门，托人乞求雨季安居，因此彼时忍辱者确实遭受饥饿之苦。所谓饥馑难忍，是指罕有能获得食物之险境；此险境发生于人们信心不足、心情不安之地，即使在丰收时节若聚众过多，白天黑夜皆难以安稳。正因不存在此心境，且因因恶劣气候如黑鹳的啄食，才有所谓“目视两次”等注解。此处“两次”指二种历法，“历法”亦称行转之日有二种：身体历或心识历。于是称：“这里能否觉察出正在修学的比库们有所感受？又或者，我们是否能活命？”这是反复思考的观察。

Atha vā dvīhitikāti dujjīvikā, īhitaṃ īhā iriyanaṃ pavattanaṃ jīvitantiādīni padāni ekatthāni. Tasmā dukkhena īhitaṃ ettha pavattatīti dvīhitikāti ayamettha padattho. Setaṭṭhikāti setakāni aṭṭhīni etthāti setaṭṭhikā. Divasampi yācitvā kiñci aladdhā matānaṃ kapaṇamanussānaṃ ahicchattakavaṇṇehi aṭṭhīhi tatra tatra parikiṇṇāti vuttaṃ hoti. Setaṭṭikātipi pāṭho. Tassattho – setā aṭṭi etthāti setaṭṭikā. Aṭṭīti āturatā byādhi rogo. Tattha ca sassānaṃ gabbhaggahaṇakāle setakarogena upahatameva pacchinnakhīraṃ aggahitataṇḍulaṃ paṇḍarapaṇḍaraṃ sālisīsaṃ vā yavagodhūmasīsaṃ vā nikkhamati, tasmā ‘‘setaṭṭikā’’ti vuccati.

又所谓“两次”是指难以维生的生活，历法指此处所论身行起灭的表现，为生活等名称之总称。正因痛苦而促使身行消长运作，这里“两次”专指此义。所谓脓脓疮处是指疮痂发肿，这里讲的是脓脓疮处。日复一日，即使乞求，也得不到任何东西，被视为吝啬的人们因脚部疾苦，用硬壳覆盖的痂瘢处分布于脚趾间，这亦称脓疮疮处。其义即为脓疮处。所谓疮，指疾病、病痛。此处讲述的是婆罗门聚落中的妊娠妇女患脓疮，受此感染，使得剖乳用的牛奶变得浑浊乳白，因此称为“脓疮疮处”。

Vappakāle suṭṭhu abhisaṅkharitvāpi vuttasassaṃ tattha salākā eva sampajjatīti salākāvuttā; salākāya vā tattha jīvitaṃ pavattentīti salākāvuttā. Kiṃ vuttaṃ hoti? Tattha kira dhaññavikkayakānaṃ santikaṃ kayakesu gatesu dubbalamanusse abhibhavitvā balavamanussāva dhaññaṃ kiṇitvā gacchanti. Dubbalamanussā alabhamānā mahāsaddaṃ karonti. Dhaññavikkayakā ‘‘sabbesaṃ saṅgahaṃ karissāmā’’ti dhaññakaraṇaṭṭhāne dhaññamāpakaṃ nisīdāpetvā ekapasse vaṇṇajjhakkhaṃ nisīdāpesuṃ. Dhaññatthikā vaṇṇajjhakkhassa santikaṃ gacchanti. So āgatapaṭipāṭiyā mūlaṃ gahetvā ‘‘itthannāmassa ettakaṃ dātabba’’nti salākaṃ likhitvā deti, te taṃ gahetvā dhaññamāpakassa santikaṃ gantvā dinnapaṭipāṭiyā dhaññaṃ gaṇhanti. Evaṃ salākāya tattha jīvitaṃ pavattentīti salākāvuttā.

麦收季节，即便已妥善准备，所收获的仅是麦秸而已，此处即称麦秸。麦秸是指作谷物收割后，留下的稻秆和各种残茬谷柄。在收割稻谷的田地中，常见乞讨完全得不到食物的吝啬人，他们用骨头做的镰刀，带着辛酸与不舍，在田里逐处回来。此亦称麦秸。其意即是麦秸之处。骨头是指病痛与疾病。此时正在这个季节，生产时妇女受脓疮之苦，乳汁混浊，变成乳白色，伴随着谷壳和稻壳脱落，因此称为麦秸疮处。妥善处理和收集起来被烧毁。麦秸的人聚集在制作谷物仓的地方，既痛苦又无力。因此产生了那些麦秸者。说明了此处麦秸之义。

Na sukarā uñchena paggahena yāpetunti paggahena yo uñcho, tena yāpetuṃ na sukarā. Pattaṃ gahetvā yaṃ ariyā uñchaṃ karonti, bhikkhācariyaṃ caranti, tena uñchena yāpetuṃ na sukarāti vuttaṃ hoti. Tadā kira tattha sattaṭṭhagāme piṇḍāya caritvā ekadivasampi yāpanamattaṃ na labhanti.

用难以握紧的弓箭来射击，是很困难的；若弓弦松弛，则难以射中目标。持箭人的弓弦若松弛，射击就不利。取来箭袋，犹如比库观照所持的弓弦一般。行者们使用松散的弓弦，比库们视此弓弦，即难以顺利使用。于是说：“在那个时代，七十二个村庄中乞食维生的比库们，曾经连一日的生活维持也无法实现。”

Tena kho pana samayena uttarāpathakā assavāṇijā…pe… assosi kho bhagavā udukkhalasaddanti – tenāti yasmiṃ samaye bhagavā verañjaṃ upanissāya vassāvāsaṃ upagato tena samayena. Uttarāpathavāsikā uttarāpathato vā āgatattā evaṃ laddhavohārā assavāṇijā uttarāpathe assānaṃ uṭṭhānaṭṭhāne pañca assasatāni gahetvā diguṇaṃ tiguṇaṃ lābhaṃ patthayamānā desantaraṃ gacchantā tehi attano vikkāyikabhaṇḍabhūtehi pañcamattehi assasatehi verañjaṃ vassāvāsaṃ upagatā honti. Kasmā? Na hi sakkā tasmiṃ dese vassike cattāro māse addhānaṃ paṭipajjituṃ. Upagacchantā ca bahinagare udakena anajjhottharaṇīye ṭhāne attano ca vāsāgārāni assānañca mandiraṃ kārāpetvā vatiyā parikkhipiṃsu. Tāni tesaṃ vasanaṭṭhānāni ‘‘assamaṇḍalikāyo’’ti paññāyiṃsu. Tenāha – ‘‘tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī’’ti. Patthapatthapulakanti ekamekassa bhikkhuno patthapatthapamāṇaṃ pulakaṃ. Pattho nāma nāḷimattaṃ hoti, ekassa purisassa alaṃ yāpanāya. Vuttampi hetaṃ – ‘‘patthodano nālamayaṃ duvinna’’nti (jā. 2.21.192). Pulakaṃ nāma nitthusaṃ katvā ussedetvā gahitayavataṇḍulā vuccanti. Yadi hi sathusā honti, pāṇakā vijjhanti, addhānakkhamā na honti. Tasmā te vāṇijā addhānakkhamaṃ katvā yavataṇḍulamādāya addhānaṃ paṭipajjanti ‘‘yattha assānaṃ khādanīyaṃ tiṇaṃ dullabhaṃ bhavissati, tatthetaṃ assabhattaṃ bhavissatī’’ti.

当时，北方地区的骡商…因在那个当下，世尊依靠忍辱的婆罗门，前来雨季安居。在北方居住的骡商自北方到来，凭借所获财富进行骡马贸易，带着五匹骡子，以及自己携带的五只装载货物的骡子，抵达忍辱婆罗门处雨季安居。何以如此？因为该地雨季无法连续行走四个月，因此他们来此扎营，在城郊取水可饮的浅滩处，修缮住所和骡房，排列围绕起来。这些住所称为“骡营镇”。于是说：“在那些骡营镇中，诸比库们携带了充分数量的芦苇簇，作为坐垫。”“芦苇簇”是指一束芦苇，如同男子用来遮盖身体的芦苇垫一般。此处如经中所叙：“芦苇秆堆成两束。”所谓芦苇簇，是将芦苇做成圆柱形，切断后捆绑结实。若恰当，则鸽子可做洞穴，不易坍塌。因此这些骡商造好住所，用芦苇垫修筑安顿，方便于雨季居住，因为只有这样才能保障骡马饮食上有所供给，此地饲草资源缺乏，因此称为骡营镇。

Kasmā pana tehi taṃ bhikkhūnaṃ paññattanti? Vuccate – ‘‘na hi te dakkhiṇāpathamanussā viya assaddhā appasannā, te pana saddhā pasannā buddhamāmakā, dhammamāmakā, saṅghamāmakā; te pubbaṇhasamayaṃ kenacideva karaṇīyena nagaraṃ pavisantā dve tayo divase addasaṃsu sattaṭṭha bhikkhū sunivatthe supārute iriyāpathasampanne sakalampi nagaraṃ piṇḍāya caritvā kiñci alabhamāne. Disvāna nesaṃ etadahosi – ‘‘ayyā imaṃ nagaraṃ upanissāya vassaṃ upagatā; chātakañca vattati, na ca kiñci labhanti, ativiya kilamanti. Mayañcamha āgantukā, na sakkoma nesaṃ devasikaṃ yāguñca bhattañca paṭiyādetuṃ. Amhākaṃ pana assā sāyañca pāto ca dvikkhattuṃ bhattaṃ labhanti. Yaṃnūna mayaṃ ekamekassa assassa pātarāsabhattato ekamekassa bhikkhuno patthapatthapulakaṃ dadeyyāma. Evaṃ ayyā ca na kilamissanti , assā ca yāpessantī’’ti. Te bhikkhūnaṃ santikaṃ gantvā etamatthaṃ ārocetvā ‘‘bhante, tumhe patthapatthapulakaṃ paṭiggahetvā yaṃ vā taṃ vā katvā paribhuñjathā’’ti yācitvā devasikaṃ patthapatthapulakaṃ paññapesuṃ. Tena vuttaṃ – ‘‘tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī’’ti.

为何比库们称之为“骡营镇”？传说说：“这些比库不像南方人那样失去信心、心不安定；他们是坚信佛法，清净安乐，信敬如来、法、僧。他们清晨进城，或以某种方式进入城镇，于两三天内见到七十二名比库都安静恭敬，行止端正，妇女们各持乞食器皿挨门乞食，过程中得不到甚么食物。观察他们的样貌，便明白：“这些人守住雨季于此城安住，连黑鹳也在此栖息，他们未受任何困扰。我们这些刚来之人无法给他们供养天界饭食和牺牲；但我们的骡子每天早晚都能得到两顿饮食。如果我们能够向一名比库供养一块芦苇簇，那他必不拒绝，骡子亦会被喂养。”于是，他们来见比库们，说明此事并请求说：“尊者们，请接受芦苇簇，可用于坐臂或垫床，请享用。”比库们欣然接受。故云：“在这些骡营镇中，比库们有足够用的芦苇簇安坐。”

Paññattanti niccabhattasaṅkhepena ṭhapitaṃ. Idāni bhikkhū pubbaṇhasamayaṃ nivāsetvātiādīsu pubbaṇhasamayanti divasassa pubbabhāgasamayaṃ, pubbaṇhasamayeti attho. Pubbaṇhe vā samayaṃ pubbaṇhasamayaṃ, pubbaṇhe ekaṃ khaṇanti vuttaṃ hoti. Evaṃ accantasaṃyoge upayogavacanaṃ labbhati. Nivāsetvāti paridahitvā, vihāranivāsanaparivattanavasenetaṃ veditabbaṃ. Na hi te tato pubbe anivatthā ahesuṃ. Pattacīvaramādāyāti pattaṃ hatthehi cīvaraṃ kāyena ādiyitvā sampaṭicchādetvā, dhāretvāti attho. Yena vā tena vā hi pakārena gaṇhantā ādāyaicceva vuccanti, yathā ‘‘samādāyeva pakkamatī’’ti (dī. ni. 1.21). Piṇḍaṃ alabhamānāti sakalampi verañjaṃ caritvā tiṭṭhatu piṇḍo, antamaso ‘‘aticchathā’’ti vācampi alabhamānā.

所谓『定时』，是以『恒常的时间计量』而设立的。如今比库们在早晨时分住处起居，诸如『如此等时』之语，即指当天早期的时间，是日的前半段时分。『早晨时刻』，亦是称为『早晨时段』，又称为『早期时刻』，意指当天初始的时光。『在早晨』即晓时，『早晨时刻』，『早晨』被说成是一刻钟时间单位。如此紧密接续相连，才有此适用之词。『住处起居』一词，剔除『起居』，应理解为有『住所起居更替』之意。因先前并无定止不动之处。『取衣缠身』，意指以手取衣裳，着身遮盖，『持用』即是此意。以若干方式去取，他方称为『带而取』，例如经中云：「如取衣裳般便开始。」所谓『乞食为食时』，乃是指施主恳求食物，众僧取食时应依持戒法而行。『行乞食』因众皆身穿黑衣，应恭敬施主，安然站立等待，不宜贪多索取及荷负过重。

Patthapatthapulakaṃ ārāmaṃ āharitvāti gatagataṭṭhāne laddhaṃ ekamekaṃ patthapatthapulakaṃ gahetvā ārāmaṃ netvā. Udukkhale koṭṭetvā koṭṭetvā paribhuñjantīti therānaṃ koci kappiyakārako natthi, yo nesaṃ taṃ gahetvā yāguṃ vā bhattaṃ vā paceyya. Sāmampi pacanaṃ samaṇasāruppaṃ na hoti na ca vaṭṭati. Te evaṃ no sallahukavuttitā ca bhavissati, sāmapākaparimocanañcāti aṭṭha aṭṭha janā vā dasa dasa janā vā ekato hutvā udukkhale koṭṭetvā koṭṭetvā sakaṃ sakaṃ paṭivīsaṃ udakena temetvā paribhuñjanti. Evaṃ paribhuñjitvā appossukkā samaṇadhammaṃ karonti . Bhagavato pana te assavāṇijā patthapulakañca denti, tadupiyañca sappimadhusakkaraṃ. Taṃ āyasmā ānando āharitvā silāyaṃ pisati. Puññavatā paṇḍitapurisena kataṃ manāpameva hoti. Atha naṃ pisitvā sappiādīhi sammā yojetvā bhagavato upanāmesi. Athettha devatā dibbojaṃ pakkhipanti. Taṃ bhagavā paribhuñjati. Paribhuñjitvā phalasamāpattiyā kālaṃ atināmeti. Na tato paṭṭhāya piṇḍāya carati.

携带干柴枝叶来到寺院，意谓在不同场所，各自取得一段段干柴枝叶，运至寺院。然后分割、打碎、燃烧、依次享用。诸长老中无一人能造作此种行为，以取柴枝作饭菜。持斋如沙弥，既不堕落亦不损坏。如此说并非轻慢。八人、十人或更多人共同生活，轮流割柴、用水浇湿柴枝，随后焚烧食用。如此管理饮食，保持简洁清净的沙门风范。世尊则接受施主所献干柴枝叶，以及糖浆蜂蜜。这些由具足福德的智慧人安喜修习。然后大师如法将此柴枝熬炼，调和于桶内，捧入世尊座侧供奉。有诸天神为此奉献天乳饮料，世尊得以享用。享受完毕即成就果位之相续，时机过后，不再去乞食取食。

Kiṃ panānandatthero tadā bhagavato upaṭṭhāko hotīti? Hoti, no ca kho upaṭṭhākaṭṭhānaṃ laddhā. Bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthi. Kadāci nāgasamālatthero bhagavantaṃ upaṭṭhāsi, kadāci nāgitatthero, kadāci meghiyatthero, kadāci upavāṇatthero, kadāci sāgatatthero, kadāci sunakkhatto licchaviputto. Te attano ruciyā upaṭṭhahitvā yadā icchanti tadā pakkamanti. Ānandatthero tesu tesu upaṭṭhahantesu appossukko hoti, pakkantesu sayameva vattapaṭipattiṃ karoti. Bhagavāpi kiñcāpi me ñātiseṭṭho upaṭṭhākaṭṭhānaṃ na tāva labhati, atha kho evarūpesu ṭhānesu ayameva patirūpoti adhivāsesi. Tena vuttaṃ – ‘‘āyasmā panānando patthapulakaṃ silāyaṃ pisitvā bhagavato upanāmesi, taṃ bhagavā paribhuñjatī’’ti.

当时阿难长老做世尊侍者吗？是的，但并未持续任司侍者之职。因为世尊成道后二十年，未曾设立专司侍奉的固定侍者。曾有名为纳迦同伴、纳迦长老、云长老、乌帕瓦纳长老、萨柯长老、苏纳卡托·利查毗托等人，凭各自嗜好值勤侍奉，想侍奉时便来，想离开时便去。阿难长老在各位侍奉者中最为恭敬，侍者职务时，白天行持端正。世尊亦言：「长老阿难将干柴枝叶熬炼后奉献于世尊，世尊享用。」

Nanu ca manussā dubbhikkhakāle ativiya ussāhajātā puññāni karonti, attanā abhuñjitvāpi bhikkhūnaṃ dātabbaṃ maññanti. Te tadā kasmā kaṭacchubhikkhampi na adaṃsu? Ayañca verañjo brāhmaṇo mahatā ussāhena bhagavantaṃ vassāvāsaṃ yāci, so kasmā bhagavato atthibhāvampi na jānātīti? Vuccate – mārāvaṭṭanāya. Verañjañhi brāhmaṇaṃ bhagavato santikā pakkantamattameva sakalañca nagaraṃ samantā ca yojanamattaṃ yattha sakkā purebhattaṃ piṇḍāya caritvā paccāgantuṃ, taṃ sabbaṃ māro āvaṭṭetvā mohetvā sabbesaṃ asallakkhaṇabhāvaṃ katvā pakkāmi. Tasmā na koci antamaso sāmīcikammampi kattabbaṃ maññittha.

那么人类在饥馑之时，会发起极大精进，行诸善事，即使自身未享受，也视为布施给比库。那时为何没人放弃乞食呢？因有魔障缠绕。一名婆罗门怀着极大精进，向世尊请求雨安居，难道他不晓世尊真实功德吗？经中说，此婆罗门只到世尊所居住的城邑区域内，所有可以乞食的地方皆被魔罗搅乱，使人迷乱而不得安稳，众生对世尊便无诚敬心。因此没人轻率舍弃恰当之行为。

Kiṃ pana bhagavāpi mārāvaṭṭanaṃ ajānitvāva tattha vassaṃ upagatoti? No ajānitvā. Atha kasmā campā-sāvatthi-rājagahādīnaṃ aññatarasmiṃ na upagatoti? Tiṭṭhantu campā-sāvatthi-rājagahādīni, sacepi bhagavā tasmiṃ saṃvacchare uttarakuruṃ vā tidasapuraṃ vā gantvā vassaṃ upagaccheyya, tampi māro āvaṭṭeyya. So kira taṃ saṃvaccharaṃ ativiya āghātena pariyuṭṭhitacitto ahosi. Idha pana bhagavā imaṃ atirekakāraṇaṃ addasa – ‘‘assavāṇijā bhikkhūnaṃ saṅgahaṃ karissantī’’ti. Tasmā verañjāyameva vassaṃ upagacchi.

那么世尊是否在不知魔障缠绕而降雨安居时？不是不知。那为何不来到赤岸、莎瓦提、王舍城等地安居？那些地方无论世尊当年或当时若来安居，必受魔罗纠缠。世尊心境清明，不为此类极利益外之因所动，明见魔障故，故于此特定雨安居时节止步。

Kiṃ pana māro vāṇijake āvaṭṭetuṃ na sakkotīti? No na sakkoti, te pana āvaṭṭitapariyosāne āgamiṃsu. Paṭinivattitvā kasmā na āvaṭṭetīti? Avisahatāya. Na hi so tathāgatassa abhihaṭabhikkhāya nibaddhadānassa appitavattassa antarāyaṃ kātuṃ visahati. Catunnañhi na sakkā antarāyo kātuṃ. Katamesaṃ catunnaṃ? Tathāgatassa abhihaṭabhikkhāsaṅkhepena vā nibaddhadānassa appitavattasaṅkhepena vā pariccattānaṃ catunnaṃ paccayānaṃ na sakkā kenaci antarāyo kātuṃ. Buddhānaṃ jīvitassa na sakkā kenaci antarāyo kātuṃ. Asītiyā anubyañjanānaṃ byāmappabhāya vā na sakkā kenaci antarāyo kātuṃ. Candimasūriyadevabrahmānampi hi pabhā tathāgatassa anubyañjanabyāmappabhāppadesaṃ patvā vihatānubhāvā honti. Buddhānaṃ sabbaññutaññāṇassa na sakkā kenaci antarāyo kātunti imesaṃ catunnaṃ na sakkā kenaci antarāyo kātuṃ. Tasmā mārena akatantarāyaṃ bhikkhaṃ bhagavā sasāvakasaṅgho tadā paribhuñjatīti veditabbo.

那魔罗难以缠绕世尊与僧团吗？不，魔罗虽然终止缠绕，但其余魔众依旧来袭。为何不再缠绕反而消退？是因被拒绝。魔不得阻碍世尊所设立的共修布施，亦不能制造障碍。四种障碍均无法成真，分别为世尊所设布施数目、布施善行数目、四大因缘之阻碍不能有。包括佛陀生命之稳定、对诸特殊标记怕影响、更无从月日天、人天、梵天降下之光以及显现带来负面影响。佛皆具足无所有智慧，故无任何障碍能阻挡此四者。因此应知，世尊与僧众享用时，魔罗无从真正阻碍。

Evaṃ paribhuñjanto ca ekadivasaṃ assosi kho bhagavā udukkhalasaddanti bhagavā patthapatthapulakaṃ koṭṭentānaṃ bhikkhūnaṃ musalasaṅghaṭṭajanitaṃ udukkhalasaddaṃ suṇi. Tato paraṃ jānantāpi tathāgatāti evamādi yaṃ parato ‘‘kinnu kho so, ānanda, udukkhalasaddo’’ti pucchi, tassa parihāradassanatthaṃ vuttaṃ. Tatrāyaṃ saṅkhepavaṇṇanā – tathāgatā nāma jānantāpi sace tādisaṃ pucchākāraṇaṃ hoti, pucchanti. Sace pana tādisaṃ pucchākāraṇaṃ natthi, jānantāpi na pucchanti. Yasmā pana buddhānaṃ ajānanaṃ nāma natthi, tasmā ajānantāpīti na vuttaṃ. Kālaṃ viditvā pucchantīti sace tassā pucchāya so kālo hoti, evaṃ taṃ kālaṃ viditvā pucchanti; sace na hoti , evampi kālaṃ viditvāva na pucchanti. Evaṃ pucchantāpi ca atthasaṃhitaṃ tathāgatā pucchanti, yaṃ atthanissitaṃ kāraṇanissitaṃ, tadeva pucchanti, no anatthasaṃhitaṃ. Kasmā? Yasmā anatthasaṃhite setughāto tathāgatānaṃ. Setu vuccati maggo, maggeneva tādisassa vacanassa ghāto, samucchedoti vuttaṃ hoti.

世尊终日安然享受时，有一日听见有杵声，此乃比库们击打木杵所生的声音。世尊对此声音虽有所知，却被称为如来，阿难就此发问：“这杵声究竟为何？”为答彼问，作如下简要说明：如来之名若有人知晓而有此类疑问，则会提出；若无此类疑问，则虽知晓亦不发问。鉴于对佛之不知不可言，故不言无知。若时机成熟，则发问；若未成熟，即使知晓也不发问。如是即使发问，真正如来会问的是符合义理、基于缘由的问题，不问无义之事。何故？因无义之问如桥坍塌。桥者，谓道路，正如路被毁即摧毁断绝般，如来不问无义之事。

Idāni atthasaṃhitanti ettha yaṃ atthasannissitaṃ vacanaṃ tathāgatā pucchanti, taṃ dassento ‘‘dvīhākārehī’’ti ādimāha. Tattha ākārehīti kāraṇehi. Dhammaṃ vā desessāmāti aṭṭhuppattiyuttaṃ suttaṃ vā pubbacaritakāraṇayuttaṃ jātakaṃ vā kathayissāma. Sāvakānaṃ vā sikkhāpadaṃpaññapessāmāti sāvakānaṃ vā tāya pucchāya vītikkamaṃ pākaṭaṃ katvā garukaṃ vā lahukaṃ vā sikkhāpadaṃ paññapessāma āṇaṃ ṭhapessāmāti.

今所谓“符合义理”，即如来说而问者，必为基于道理之言辞。世尊起首称：“二因三合”，即言依因果而有缘故。经文或经论，或前世事迹，或本生故事皆可讲述。对俗子之戒律授受，亦是因缘，世尊承诺将指出严格或宽劣习戒，使之牢牢记忆。

Atha kho bhagavā…pe… etamatthaṃ ārocesīti ettha natthi kiñci vattabbaṃ. Pubbe vuttameva hi bhikkhūnaṃ patthapatthapulakapaṭilābhaṃ sallahukavuttitaṃ sāmapākaparimocanañca ārocento etamatthaṃ ārocesīti vuccati. ‘‘Sādhusādhu, ānandā’’ti idaṃ pana bhagavā āyasmantaṃ ānandaṃ sampahaṃsento āha. Sādhukāraṃ pana datvā dvīsu ākāresu ekaṃ gahetvā dhammaṃ desento āha – ‘‘tumhehi, ānanda, sappurisehi vijitaṃ, pacchimā janatā sālimaṃsodanaṃ atimaññissatī’’ti. Tatrāyamadhippāyo – tumhehi, ānanda, sappurisehi evaṃ dubbhikkhe dullabhapiṇḍe imāya sallahukavuttitāya iminā ca sallekhena vijitaṃ. Kiṃ vijitanti? Dubbhikkhaṃ vijitaṃ, lobho vijito, icchācāro vijito. Kathaṃ? ‘‘Ayaṃ verañjā dubbhikkhā, samantato pana anantarā gāmanigamā phalabhāranamitasassā subhikkhā sulabhapiṇḍā. Evaṃ santepi bhagavā idheva amhe niggaṇhitvā vasatī’’ti ekabhikkhussapi cintā vā vighāto vā natthi. Evaṃ tāva dubbhikkhaṃ vijitaṃ abhibhūtaṃ attano vase vattitaṃ.

于是世尊……说明此理无所不包。正如前所说，关于比库们因觉得头皮发麻而发轻松语、释脱一般烦恼，世尊亦遂说此理。世尊赞叹：“善哉善哉，阿难。”由此赐予善法，并举二种因缘之一，称：“阿难啊，由诸善人所胜，此处贫乏食粮极难得、携带轻便之食粮由此微薄供养已胜之。”此处具体含义是：阿难啊，诸善人胜过此严重贫穷中因饥饿辛苦所带轻便食粮。何谓胜过？胜过苦饥、战胜贪漏及烦恼行为。如何胜胜？

Kathaṃ lobho vijito? ‘‘Ayaṃ verañjā dubbhikkhā, samantato pana anantarā gāmanigamā phalabhāranamitasassā subhikkhā sulabhapiṇḍā . Handa mayaṃ tattha gantvā paribhuñjissāmā’’ti lobhavasena ekabhikkhunāpi ratticchedo vā ‘‘pacchimikāya tattha vassaṃ upagacchāmā’’ti vassacchedo vā na kato. Evaṃ lobho vijito.

如何胜贪漏？这个饥渴之恶，尽管四方无数乡镇间，满载果实富饶之地食粮丰盛多易得，但却被贪婪驱使，一夜之间仍有比库女子未至之处，未至雨季之处尚未造访。由贪力引导，比库们不作半点漏失，轻易渡过此贪。

Kathaṃ icchācāro vijito? Ayaṃ verañjā dubbhikkhā, ime ca manussā amhe dve tayo māse vasantepi na kismiñci maññanti. Yaṃnūna mayaṃ guṇavāṇijjaṃ katvā ‘‘asuko bhikkhu paṭhamassa jhānassa lābhī…pe… asuko chaḷabhiññoti evaṃ manussānaṃ aññamaññaṃ pakāsetvā kucchiṃ paṭijaggitvā pacchā sīlaṃ adhiṭṭhaheyyāmā’’ti ekabhikkhunāpi evarūpā icchā na uppāditā. Evaṃ icchācāro vijito abhibhūto attano vase vattitoti.

如何胜烦恼行？这饥渴之恶，人间这二三月间即便同住，彼此却无相干想法。一比库行者立志从事善业，发愿修持戒律：无病者乃初得禅初果者……乃至无量诸大神通，而彼比库愿以此对众生表明示范，奋发修持戒律守护。如此胜过烦恼行为、战胜自我而闻善事，施主归依安住。

Anāgate pana pacchimā janatā vihāre nisinnā appakasireneva labhitvāpi ‘‘kiṃ idaṃ uttaṇḍulaṃ atikilinnaṃ aloṇaṃ atiloṇaṃ anambilaṃ accambilaṃ, ko iminā attho’’ti ādinā nayena sālimaṃsodanaṃ atimaññissati, oññātaṃ avaññātaṃ karissati. Atha vā janapado nāma na sabbakālaṃ dubbhikkho hoti. Ekadā dubbhikkho hoti, ekadā subhikkho hoti. Svāyaṃ yadā subhikkho bhavissati, tadā tumhākaṃ sappurisānaṃ imāya paṭipattiyā pasannā manussā bhikkhūnaṃ yāgukhajjakādippabhedena anekappakāraṃ sālivikatiṃ maṃsodanañca dātabbaṃ maññissanti. Taṃ tumhe nissāya uppannaṃ sakkāraṃ tumhākaṃ sabrahmacārīsaṅkhātā pacchimā janatā tumhākaṃ antare nisīditvā anubhavamānāva atimaññissati, tappaccayaṃ mānañca omānañca karissati. Kathaṃ? Kasmā ettakaṃ pakkaṃ, kiṃ tumhākaṃ bhājanāni natthi, yattha attano santakaṃ pakkhipitvā ṭhapeyyāthāti.

然而未来，西方之众人居住寺院，虽获不多，仍以随意闲坐卧听为乐，便轻看充满沙尘及粪秽的肉糜，轻视污染之物，视之为无用无关紧要之物。彼等将视西方肉糜如同尘埃，不知其深义。又或国土时而贫乏时而富饶，不断更替。或一日贫穷，彼日丰盛。自他时值富裕时，诸善人以此行为获胜，诸善人平静愉悦，行人以多样善行为供养营造众多食物。此乃缘起，产生尊重及推崇。因何故？若因尊敬，彼等众多比库便凭此尊敬与礼敬，造就美好食粮及供养。

Dubbhikkhakathā niṭṭhitā. · 饥馑之论已毕。

Mahāmoggallānassasīhanādakathā大摩嘎剌那之狮子吼论

§17

17.Atha kho āyasmā mahāmoggallānotiādīsu āyasmāti piyavacanametaṃ, garugāravasappatissādhivacanametaṃ. Mahāmoggallānoti mahā ca so guṇamahantatāya moggallāno ca gottenāti mahāmoggallāno. Etadavocāti etaṃ avoca. Idāni vattabbaṃ ‘‘etarahi bhante’’tiādivacanaṃ dasseti. Kasmā avoca? Thero kira pabbajitvā sattame divase sāvakapāramiñāṇassa matthakaṃ patto, satthārāpi mahiddhikatāya etadagge ṭhapito. So taṃ attano mahiddhikataṃ nissāya cintesi – ‘‘ayaṃ verañjā dubbhikkhā, bhikkhū ca kilamanti, yaṃnūnāhaṃ pathaviṃ parivattetvā bhikkhū pappaṭakojaṃ bhojeyya’’nti. Athassa etadahosi – ‘‘sace panāhaṃ bhagavato santike viharanto bhagavantaṃ ayācitvā evaṃ kareyyaṃ, na metaṃ assa patirūpaṃ; yugaggāho viya bhagavatā saddhiṃ kato bhaveyyā’’ti. Tasmā yācitukāmo āgantvā bhagavantaṃ etadavoca.

于此时，具寿长老大摩伽罗那等众，称呼为“具寿”，这是一种敬称，也是一种庄重恭敬的表达。所谓“大摩伽罗那”者，指具备广大优良品德者，摩伽罗那为其族名，合称“大摩伽罗那”。言此者，意即说此话。现在应当注意的，是接下来所示“现在此处，尊者……”等语句。为何言此？据说这位长老在出家第七天，得到了比库圆满果的知识，且在导师威德加塔处被确立成就此位。于是，他依托自身已成就广大功德，思惟道：“这里荆棘遍布，食物稀少，比库们常处苦难中。倘若我周游大地，能为比库们供给丰盛食粮。”继而他心生想法：“若我亲近世尊，向世尊请求帮助，诉说此事，世尊必将同意，不会拒绝，因为这是与佛陀和合如一的行为。”于是，他怀持求教之心，前来对世尊陈述此事。

Heṭṭhimatalaṃ sampannanti pathaviyā kira heṭṭhimatale pathavimaṇḍo pathavojo pathavi-pappaṭako atthi, taṃ sandhāya vadati. Tattha sampannanti madhuraṃ, sādurasanti attho. Yatheva hi ‘‘tatrassa rukkho sampannaphalo ca upapannaphalo cā’’ti (ma. ni. 2.48) ettha madhuraphaloti attho; evamidhāpi sampannanti madhuraṃ sādurasanti veditabbaṃ. Seyyathāpi khuddamadhuṃ anīḷakanti idaṃ panassa madhuratāya opammanidassanatthaṃ vuttaṃ. Khuddamadhunti khuddakamakkhikāhi katamadhu. Anīḷakanti nimmakkhikaṃ nimmakkhikaṇḍakaṃ parisuddhaṃ. Etaṃ kira madhu sabbamadhūhi aggañca seṭṭhañca surasañca ojavantañca. Tenāha – ‘‘seyyathāpi khuddamadhuṃ anīḷakaṃ evamassāda’’nti.

所谓“低洼地势具足”，是指当地有低洼的平地、土层、地面，以及平坦的土地，意涵此地条件良好。此处“具足”意指甘美、良好，如同《中部》经录中所说“那里树木丰盛，果实甘美”的含义，由此类推，这里的“具足”亦可解释为甘美与良好。例如，小蜂采集甜蜜的花蜜，称为“甘美”，此用以形容植物的甜美程度。小蜂采的蜜甜美清洁无杂质，代表蜜是纯净洁白的蜂蜜之最妙者。如是说：“譬如小蜜蜂采得的甜美花蜜。”

Sādhāhaṃ, bhanteti sādhu ahaṃ, bhante. Ettha sādhūti āyācanavacanametaṃ. Pathaviparivattanaṃ āyācanto hi thero bhagavantaṃ evamāha. Parivatteyyanti ukkujjeyyaṃ, heṭṭhimatalaṃ uparimaṃ kareyyaṃ. Kasmā? Evañhi kate sukhena bhikkhū pappaṭakojaṃ pathavimaṇḍaṃ paribhuñjissantīti. Atha bhagavā ananuññātukāmopi theraṃ sīhanādaṃ nadāpetuṃ pucchi – ‘‘ye pana te, moggallāna, pathavinissitā pāṇā te kathaṃ karissasī’’ti. Ye pathavinissitā gāmanigamādīsu pāṇā, te pathaviyā parivattiyamānāya ākāse saṇṭhātuṃ asakkonte kathaṃ karissasi, kattha ṭhapessasīti? Atha thero bhagavatā etadagge ṭhapitabhāvānurūpaṃ attano iddhānubhāvaṃ pakāsento ‘‘ekāhaṃ, bhante’’tiādimāha. Tassattho – ekaṃ ahaṃ bhante hatthaṃ yathā ayaṃ mahāpathavī evaṃ abhinimminissāmi, pathavisadisaṃ karissāmi. Evaṃ katvā ye pathavinissitā pāṇā te ekasmiṃ hatthatale ṭhite pāṇe tato dutiyahatthatale saṅkāmento viya tattha saṅkāmessāmīti.

“很好，我愿意，尊者。”这是表示认同与允许的请求之词。长老向世尊请求供养土地，意指期望翻耕、耸高低洼地面，使其平坦舒适，以便比库们安居。世尊虽有不欲批评之意，仍大发慈悲，如狮吼般问道：“那些土地上居住的众生，你，大摩伽罗那，将如何处置他们？”这些生活在乡村村镇中的众生，若因土地翻动而无力停留空中，不能立足，将何处降落？世尊问这长老。长老随即显示其神通，与自身神通相应，说道：“世尊！我将单手像这伟大的大地一样托起，使之稳固清净。这样那些生活在土地上的众生，站在一个手掌时，就如同相互推搡般，在另一个手掌上相聚。”

Athassa bhagavā āyācanaṃ paṭikkhipanto ‘‘alaṃ moggallānā’’tiādimāha. Tattha alanti paṭikkhepavacanaṃ. Vipallāsampi sattā paṭilabheyyunti viparītaggāhampi sattā sampāpuṇeyyuṃ. Kathaṃ? Ayaṃ nu kho pathavī , udāhu na ayanti. Atha vā amhākaṃ nu kho ayaṃ gāmo, udāhu aññesa’’nti. Evaṃ nigamajanapadakhettārāmādīsu. Na vā esa vipallāso, acinteyyo hi iddhimato iddhivisayo. Evaṃ pana vipallāsaṃ paṭilabheyyuṃ – idaṃ dubbhikkhaṃ nāma na idāniyeva hoti, anāgatepi bhavissati. Tadā bhikkhū tādisaṃ iddhimantaṃ sabrahmacāriṃ kuto labhissanti? Te sotāpanna-sakadāgāmi-anāgāmi-sukkhavipassaka-jhānalābhi-paṭisambhidāppattakhīṇāsavāpi samānā iddhibalābhāvā parakulāni piṇḍāya upasaṅkamissanti. Tatra manussānaṃ evaṃ bhavissati – ‘‘buddhakāle bhikkhū sikkhāsu paripūrakārino ahesuṃ. Te guṇe nibbattetvā dubbhikkhakāle pathaviṃ parivattetvā pappaṭakojaṃ paribhuñjiṃsu. Idāni pana sikkhāya paripūrakārino natthi. Yadi siyuṃ, tatheva kareyyuṃ. Na amhākaṃ yaṃ kiñci pakkaṃ vā āmaṃ vā khādituṃ dadeyyu’’nti. Evaṃ tesuyeva ariyapuggalesu ‘‘natthi ariyapuggalā’’ti imaṃ vipallāsaṃ paṭilabheyyuṃ. Vipallāsavasena ca ariye garahantā upavadantā apāyupagā bhaveyyuṃ. Tasmā mā te rucci pathaviṃ parivattetunti.

世尊不接受其请求，说：“停止吧，大摩伽罗那。”这里“停止”是断绝再言之意。即使存在错误和迷妄的观念，也应获悉其反转和终结。如何理解？这是说“大地不会移动的，那么这是我们的村落吗？”诸乡村城镇都有此认识，并非错误，且对于具有神通之人来说，这是不可思议的能力。即便如此，也会有人产生误解：如此严重的饥荒将来必定存在。到那时，比库们如何依靠具足神通力的出家行者？他们虽然已达初果、二果、三果、四果、解脱圣者，具足神通力量，但仍将因饥荒苦厄而乞食。人们将说：“佛时代比库们已成就戒律圆满，在饥荒之秋亦能巡游大地，享用丰盛布施。今则无人按戒律修行，若有皆效法前辈。不愿施予我们任何食物。”由此，对于圣者产生偏见抱怨，将陷入恶劣将灭之境。由此故，世尊告诫：“你不宜愿意翻动大地。”

Atha thero imaṃ yācanaṃ alabhamāno aññaṃ yācanto ‘‘sādhu, bhante’’tiādimāha. Tampissa bhagavā paṭikkhipanto ‘‘alaṃmoggallānā’’tiādimāha. Tattha kiñcāpi na vuttaṃ ‘‘vipallāsampi sattā paṭilabheyyu’’nti, atha kho pubbe vuttanayeneva gahetabbaṃ; atthopi cassa vuttasadisameva veditabbo. Yadi pana bhagavā anujāneyya, thero kiṃ kareyyāti? Mahāsamuddaṃ ekena padavītihārena atikkamitabbaṃ mātikāmattaṃ adhiṭṭhahitvā naḷerupucimandato uttarakuruabhimukhaṃ maggaṃ nīharitvā uttarakuruṃ gamanāgamanasampanne ṭhāne katvā dasseyya, yathā bhikkhū gocaragāmaṃ viya yathāsukhaṃ piṇḍāya pavisitvā nikkhameyyunti.

长老不满足此劝，向另一人请求，说：“很好，尊者。”世尊再次制止说：“停止吧，大摩伽罗那。”此处未提“误解的存在”，但早先曾论及，应据以前所说领会其义。若世尊准许，长老将如何行事？他如同横跨大海只需一脚步，凭记忆引导，绕过荆棘长满的水草，走向北方库鲁国，然后再往返而回，再告知大家，令比库们如牧群般自由安全地区域内乞食，然后随意离开。

Niṭṭhitā mahāmoggallānassa sīhanādakathā. · 大摩嘎剌那之狮子吼论已毕。

Vinayapaññattiyācanakathāvaṇṇanā律制定请求故事之解释

§18

18. Idāni āyasmā upāli vinayapaññattiyā mūlato pabhuti nidānaṃ dassetuṃ sāriputtattherassa sikkhāpadapaṭisaṃyuttaṃ vitakkuppādaṃ dassento ‘‘atha kho āyasmato sāriputtassā’’tiādimāha. Tattha rahogatassāti rahasi gatassa. Paṭisallīnassāti sallīnassa ekībhāvaṃ gatassa. Katamesānanti atītesu vipassīādīsu buddhesu katamesaṃ. Ciraṃ assa ṭhiti, cirā vā assa ṭhitīti ciraṭṭhitikaṃ. Sesamettha uttānapadatthameva.

现在，大贤长老优婆离以律藏中所载根本语义，为长老沙利佛的戒律修学加以讲解，展现了他的思维和由此思索的内容，说：“于此，尊者沙利佛……”此时所称“秘密的行者”指的是隐藏修行者，不愿示现于众者。所谓“隐秘者”即独处不显露形迹者，指的是过去如维帕西那者及多位佛陀。这里的“久住”意指长时间停留，“久远”即长久持续的状态。此处意指该词仅说明长久坚持之义。

Kiṃ pana thero imaṃ attano parivitakkaṃ sayaṃ vinicchinituṃ na sakkotīti? Vuccate – sakkoti ca na sakkoti ca. Ayañhi imesaṃ nāma buddhānaṃ sāsanaṃ na ciraṭṭhitikaṃ ahosi, imesaṃ ciraṭṭhitikanti ettakaṃ sakkoti vinicchinituṃ. Iminā pana kāraṇena na ciraṭṭhitikaṃ ahosi, iminā ciraṭṭhitikanti etaṃ na sakkoti. Mahāpadumatthero panāha – ‘‘etampi soḷasavidhāya paññāya matthakaṃ pattassa aggasāvakassa na bhāriyaṃ, sammāsambuddhena pana saddhiṃ ekaṭṭhāne vasantassa sayaṃ vinicchayakaraṇaṃ tulaṃ chaḍḍetvā hatthena tulanasadisaṃ hotīti bhagavantaṃyeva upasaṅkamitvā pucchī’’ti. Athassa bhagavā taṃ vissajjento ‘‘bhagavato ca sāriputta vipassissā’’tiādimāha. Taṃ uttānatthameva.

那么，长老为何不能自己审察自己的内心反覆思维呢？答曰：既能，也不能。所谓的“不久常存”，即是佛陀的教法无法长久存在，鉴别此“长久存在”之义即是此意。具体原因则非长久存在，因故此不称为长久存在。长老大波突比说：“此说由十六种智慧得来，故不为根本弟子所喜；唯独与正自觉者同住之时，自己断重轻轻以手比拟秤杆，世尊亲自应问。”佛陀放下以后回答：“正因世尊沙利弗、毗婆尸等慧达。”此即正解。

§19

19. Puna thero kāraṇaṃ pucchanto ko nu kho, bhante, hetūtiādimāha. Tattha ko nu kho bhanteti kāraṇapucchā , tassa katamo nu kho bhanteti attho. Hetu paccayoti ubhayametaṃ kāraṇādhivacanaṃ; kāraṇañhi yasmā tena tassa phalaṃ hinoti pavattati, tasmā hetūti vuccati. Yasmā taṃ paṭicca eti pavattati, tasmā paccayoti vuccati. Evaṃ atthato ekampi vohāravasena ca vacanasiliṭṭhatāya ca tatra tatra etaṃ ubhayampi vuccati. Sesamettha uttānatthameva.

19. 又有长老问因缘者说：“尊者，何为因？”答曰：“何者为因？”此处问因，所问意旨为何？因果即二者，此为因之定义：因是因缘所生，使其果报现起，故称为因。缘是缘起，使其果报现起，称为缘。由意义与用语两方面，此处二者皆是因。以上答案皆属彻底澄清。

Idāni taṃ hetuñca paccayañca dassetuṃ ‘‘bhagavā ca sāriputta vipassī’’tiādimāha. Tattha kilāsuno ahesunti na ālasiyakilāsuno, na hi buddhānaṃ ālasiyaṃ vā osannavīriyatā vā atthi. Buddhā hi ekassa vā dvinnaṃ vā sakalacakkavāḷassa vā dhammaṃ desentā samakeneva ussāhena dhammaṃ desenti, na parisāya appabhāvaṃ disvā osannavīriyā honti, nāpi mahantabhāvaṃ disvā ussannavīriyā. Yathā hi sīho migarājā sattannaṃ divasānaṃ accayena gocarāya pakkanto khuddake vā mahante vā pāṇe ekasadiseneva vegena dhāvati. Taṃ kissa hetu? ‘‘Mā me javo parihāyī’’ti. Evaṃ buddhā appakāya vā mahatiyā vā parisāya samakeneva ussāhena dhammaṃ desenti. Taṃ kissa hetu? ‘‘Mā no dhammagarutā parihāyī’’ti. Dhammagaruno hi buddhā dhammagāravāti.

现在为说明因与缘，宣说“佛陀及沙利弗、毗婆尸等慧达”等。有人疑惑所说者此人是否懒怠，不懈怠之意不可加于佛所示。佛以一人或二人或全部世尊，如一轮般光明齐发，悉以热诚宣说法，不见懈怠。无论弟子众多或稀少，如狮王七日奔走猎获，无论大小兽类皆速速逃逸，为何？狮王心曰：“勿轻慢我速疾者。”同理佛陀对众宣法，心存“勿轻慢我为法重担者”，故不懈怠。此彼应为因。

Yathā pana amhākaṃ bhagavā mahāsamuddaṃ pūrayamāno viya vitthārena dhammaṃ desesi, evaṃ te na desesuṃ. Kasmā? Sattānaṃ apparajakkhatāya. Tesaṃ kira kāle dīghāyukā sattā apparajakkhā ahesuṃ. Te catusaccapaṭisaṃyuttaṃ ekagāthampi sutvā dhammaṃ abhisamenti, tasmā na vitthārena dhammaṃ desesuṃ. Teneva kāraṇena appakañca nesaṃ ahosi suttaṃ…pe… vedallanti. Tattha suttādīnaṃ nānattaṃ paṭhamasaṅgītivaṇṇanāyaṃ vuttameva.

譬如我等世尊如同大海满溢般浇灌广传法义，然而众生未能尽领受，何故？因众生护法力薄弱，时有长寿者护持，使其听闻四圣谛及一首偈语而心向法，故不广博宣说。由此因缘，即使經典或其他教法未广布。此为首说初释。

Apaññattaṃsāvakānaṃ sikkhāpadanti sāvakānaṃ niddosatāya dosānurūpato paññapetabbaṃ sattāpattikkhandhavasena āṇāsikkhāpadaṃ apaññattaṃ. Anuddiṭṭhaṃpātimokkhanti anvaddhamāsaṃ āṇāpātimokkhaṃ anuddiṭṭhaṃ ahosi. Ovādapātimokkhameva te uddisiṃsu; tampi ca no anvaddhamāsaṃ. Tathā hi vipassī bhagavā channaṃ channaṃ vassānaṃ sakiṃ sakiṃ ovādapātimokkhaṃ uddisi; tañca kho sāmaṃyeva. Sāvakā panassa attano attano vasanaṭṭhānesu na uddisiṃsu. Sakalajambudīpe ekasmiṃyeva ṭhāne bandhumatiyā rājadhāniyā kheme migadāye vipassissa bhagavato vasanaṭṭhāne sabbopi bhikkhusaṅgho uposathaṃ akāsi. Tañca kho saṅghuposathameva; na gaṇuposathaṃ, na puggaluposathaṃ, na pārisuddhiuposathaṃ, na adhiṭṭhānuposathaṃ.

不具慧力弟子之具足戒律，是以为对弟子之无罪无垢加以妥善说明，以防止其行过失。未亲眼见《巴提摩卡》戒断，故称为未亲见戒断，戒诫仅指《戒断》，非全部戒体。正如佛陀毗婆尸不间断年年宣说戒断，弟子则未在自所居处宣说戒体。曾有界内邦都所在，佛陀毗婆尸所住处，所有比库僧团共同主持守斋仪式。此仪式即为僧团守斋，不是群体守斋、个人守斋，亦非特定导师守斋。

Tadā kira jambudīpe caturāsītivihārasahassāni honti. Ekamekasmiṃ vihāre abbokiṇṇāni dasapi vīsatipi bhikkhusahassāni vasanti, bhiyyopi vasanti. Uposathārocikā devatā tattha tattha gantvā ārocenti – ‘‘mārisā, ekaṃ vassaṃ atikkantaṃ, dve tīṇi cattāri pañca vassāni atikkantāni, idaṃ chaṭṭhaṃ vassaṃ, āgāminiyā puṇṇamāsiyā buddhadassanatthaṃ uposathakaraṇatthañca gantabbaṃ! Sampatto vo sannipātakālo’’ti. Tato sānubhāvā bhikkhū attano attano ānubhāvena gacchanti, itare devatānubhāvena. Kathaṃ? Te kira bhikkhū pācīnasamuddante vā pacchimauttaradakkhiṇasamuddante vā ṭhitā gamiyavattaṃ pūretvā pattacīvaramādāya ‘‘gacchāmā’’ti cittaṃ uppādenti; saha cittuppādā uposathaggaṃ gatāva honti. Te vipassiṃ sammāsambuddhaṃ abhivādetvā nisīdanti. Bhagavāpi sannisinnāya parisāya imaṃ ovādapātimokkhaṃ uddisati.

当时据说犍陀罗地有四万八千座精舍。于某所精舍中，有一万二千多比库居住，且还续增。守斋法会时，天人至处处宣说：“守斋者不可违越一年、一年三年四年五年以上，今乃第六年，应于下月满月行佛陀显现及守斋法会。”于是，比库们以各自方便力，或感应天人力，往返东南西北海岸，持衣赴会，生起同心精进。前往示敬毗婆尸正觉，坐定。佛陀亦端坐于僧团中，宣说此守斋戒断。

‘‘Khantī paramaṃ tapo titikkhā;

『持忍』者为最究竟的苦行忍耐，

Nibbānaṃ paramaṃ vadanti buddhā;

涅槃为最殊胜的境界，诸佛皆称赞之。

Na hi pabbajito parūpaghātī;

外出出家者绝非作恶害人的人，

Na samaṇo hoti paraṃ viheṭhayanto.

亦非作恶加害他人的游方修行者。

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

诸恶断尽，不为不善诸行，善法得以增长，

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

清净内心，净化心意，乃诸佛教法之义理也。

‘‘Anupavādo anupaghāto, pātimokkhe ca saṃvaro;

『无过无犯，戒律自守；』

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

『适度于饮食，整齐卧具；』

Adhicitte ca āyogo, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90; dha. pa. 183-185);

『专心于内心，是为佛陀教诫。』（此文出处为《长部尼连禅经》2.90；《法句经》183-185）

Eteneva upāyena itaresampi buddhānaṃ pātimokkhuddeso veditabbo. Sabbabuddhānañhi imā tissova ovādapātimokkhagāthāyo honti. Tā dīghāyukabuddhānaṃ yāva sāsanapariyantā uddesamāgacchanti; appāyukabuddhānaṃ paṭhamabodhiyaṃyeva. Sikkhāpadapaññattikālato pana pabhuti āṇāpātimokkhameva uddisīyati. Tañca kho bhikkhū eva uddisanti, na buddhā. Tasmā amhākampi bhagavā paṭhamabodhiyaṃ vīsativassamattameva idaṃ ovādapātimokkhaṃ uddisi. Athekadivasaṃ pubbārāme migāramātupāsāde nisinno bhikkhū āmantesi – ‘‘na dānāhaṃ, bhikkhave, ito paraṃ uposathaṃ karissāmi pātimokkhaṃ uddisissāmi, tumheva dāni bhikkhave ito paraṃ uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya uposathaṃ kareyya, pātimokkhaṃ uddiseyyā’’ti (cūḷava. 386). Tato paṭṭhāya bhikkhū āṇāpātimokkhaṃ uddisanti. Idaṃ āṇāpātimokkhaṃ tesaṃ anuddiṭṭhaṃ ahosi. Tena vuttaṃ – ‘‘anuddiṭṭhaṃ pātimokkha’’nti.

正是凭借此法，其他佛陀的戒律目的亦应当如此了知。实则此三句戒律偈，乃诸佛陀共同的戒诫。当长寿佛陀们达到教法终结时，仍然持守此戒；而短寿佛陀们仅于初觉悟时持守此戒。于戒律与行为规范制定期，特别指明无过戒偈。且此戒偈专指比库，非佛陀。故世尊对我们，仅以初觉悟后二十余年宣说此戒偈。某一日，世尊坐于前林鹿母楼，告诫比库们曰：『我今不再为你们宣说布施；今后将宣说五戒与戒律，你们亦当自持戒律。此戒律无可异议，如来不为不净比库所宣说戒律。』于是比库们继承宣说无过戒偈，此无过戒偈即为其所谓『特定戒律』。

Tesaṃbuddhānanti tesaṃ vipassīādīnaṃ tiṇṇaṃ buddhānaṃ. Antaradhānenāti khandhantaradhānena; parinibbānenāti vuttaṃ hoti. Buddhānubuddhānanti ye tesaṃ buddhānaṃ anubuddhā sammukhasāvakā tesañca khandhantaradhānena. Ye te pacchimā sāvakāti ye tesaṃ sammukhasāvakānaṃ santike pabbajitā pacchimā sāvakā. Nānānāmāti ‘‘buddharakkhito, dhammarakkhito’’tiādi nāmavasena vividhanāmā. Nānāgottāti ‘‘gotamo, moggallāno’’tiādi gottavasena vividhagottā. Nānājaccāti ‘‘khattiyo, brāhmaṇo’’tiādijātivasena nānājaccā. Nānākulā pabbajitāti khattiyakulādivase neva uccanīcauḷāruḷārabhogādikulavasena vā vividhakulā nikkhamma pabbajitā.

所谓诸佛，谓如忧婆离佛等三世佛。所谓涅槃，意即蕴灭。所谓佛弟子，就是这些佛的弟子，他们亦因蕴灭而离世。所谓后世弟子，指此前佛弟子的继承弟子。所谓种种，指因『护佛、护法』等不同名称；所谓种姓，指如果德摩、摩嘎剌那等不同世族；所谓出生，指如贵族、婆罗门等不同出身；所谓家族出家，指并非因高低贵贱世俗家族，乃是各式家族均有出家者。

Tetaṃ brahmacariyanti te pacchimā sāvakā yasmā ekanāmā ekagottā ekajātikā ekakulā pabbajitā ‘‘amhākaṃ sāsanaṃ tanti paveṇī’’ti attano bhāraṃ katvā brahmacariyaṃ rakkhanti, ciraṃ pariyattidhammaṃ pariharanti. Ime ca tādisā na honti. Tasmā aññamaññaṃ viheṭhentā vilomaṃ gaṇhantā ‘‘asuko thero jānissati, asuko thero jānissatī’’ti sithilaṃ karontā taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ, saṅgahaṃ āropetvā na rakkhiṃsu. Seyyathāpīti tassatthassa opammanidassanaṃ. Vikiratīti vikkhipati. Vidhamatīti ṭhānantaraṃ neti. Viddhaṃsetīti ṭhitaṭṭhānato apaneti. Yathā taṃ suttena asaṅgahitattāti yathā suttena asaṅgahitattā aganthitattā abaddhattā evaṃ vikirati yathā suttena asaṅgahitāni vikiriyanti, evaṃ vikiratīti vuttaṃ hoti. Evameva khoti opammasampaṭipādanaṃ. Antaradhāpesunti vaggasaṅgaha-paṇṇāsasaṅgahādīhi asaṅgaṇhantā yaṃ yaṃ attano ruccati, taṃ tadeva gahetvā sesaṃ vināsesuṃ adassanaṃ nayiṃsu.

这些后世弟子持守清净出家道，因为他们以一名号、一族姓、一出身、一家族的身份出家，视此教法为己任，护持清净戒律，长久守护传教法。若非如是者，彼此相互妨碍，倒行逆施，轻慢年长长老，松懈懈怠，导致出家道堕落乃至灭失，组成组织而无法修护。譬如彼之轻慢为侮辱；散乱者即为分裂；异端即是异处；破坏即自毁。正如经中所说，分裂乃无组织、无结合、缺乏合作，故称为分裂。如此轻慢即为非正当行为。所谓堕落，是指各自按己意采纳所好，舍弃其余而无视总体，导致消亡，彼此沉沦于此。

Akilāsuno ca te bhagavanto ahesuṃ sāvake cetasā ceto paricca ovaditunti apica sāriputta te buddhā attano cetasā sāvakānaṃ ceto paricca paricchinditvā ovadituṃ akilāsuno ahesuṃ, paracittaṃ ñatvā anusāsaniṃ na bhāriyato na papañcato addasaṃsu. Bhūtapubbaṃ sāriputtātiādi tesaṃ akilāsubhāvappakāsanatthaṃ vuttaṃ. Bhiṃsanaketi bhayānake bhayajananake. Evaṃ vitakkethāti nekkhammavitakkādayo tayo vitakke vitakketha. Mā evaṃ vitakkayitthāti kāmavitakkādayo tayo akusalavitakke mā vitakkayittha. Evaṃ manasi karothāti ‘‘aniccaṃ dukkhamanattā asubha’’nti manasi karotha. Mā evaṃ manasā katthāti ‘‘niccaṃ sukhaṃ attā subha’’nti mā manasi akarittha. Idaṃ pajahathāti akusalaṃ pajahatha. Idaṃ upasampajja viharathāti kusalaṃ upasampajja paṭilabhitvā nipphādetvā viharatha.

世尊诸比库虽然皆无妄想，心念清净，亲自释说劝导；而沙利子等诸佛亦以自身心念，洞察比库们心念，斟酌讲解，故诸比库皆无妄想，心念明了，了解他心，遵于教诲，非为奸巧亦非玩味。自古以来，为了表显沙利子等诸比库无妄心性，曾有言说。“畏惧”即是令人恐怖、令人生怖的意思。所谓如此思维者，即是离欲思维等三种思维的通称。切勿如此思维，即是切莫动欲思维等三种恶思维。如是于心内思惟“无常、苦、无我、丑恶”等法；断莫在心中作“常乐我美”等思维。所谓“舍弃此等”，即是舍弃无善；所谓“入此正法修行”，是指获得善法并证得涅槃圆满安住。

Anupādāyaāsavehi cittāni vimucciṃsūti aggahetvā vimucciṃsu. Tesañhi cittāni yehi āsavehi vimucciṃsu, na te tāni gahetvā vimucciṃsu. Anuppādanirodhena pana nirujjhamānā aggahetvā vimucciṃsu. Tena vuttaṃ – ‘‘anupādāya āsavehi cittāni vimucciṃsū’’ti. Sabbepi te arahattaṃ patvā sūriyarasmisamphuṭṭhamiva padumavanaṃ vikasitacittā ahesuṃ. Tatra sudaṃ sāriputta bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hotīti tatrāti purimavacanāpekkhaṃ; sudanti padapūraṇamatte nipāto; sāriputtāti ālapanaṃ. Ayaṃ panettha atthayojanā – tatrāti yaṃ vuttaṃ ‘‘aññatarasmiṃ bhiṃsanake vanasaṇḍe’’ti, tatra yo so bhiṃsanakoti vanasaṇḍo vutto, tassa bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti, bhiṃsanakiriyāya hotīti attho. Kiṃ hoti? Idaṃ hoti – yo koci avītarāgo…pe… lomāni haṃsantīti.

因断除染污束缚而得心解脱者，是由心断除染污，而非仅止于断舍污染心法。断无生灭灭尽，而对增无明更生无则心得解脱。由此经论有言——“因断除贪爱杂染而心得解脱”。一切阿拉汉证得如同阳光普照于莲花丛般开放绚丽的觉悟心境。此中“沙利子在畏险密林之中为畏惧者”一句，是依前后文意而解，结尾词语“色”字补足句节，意为“沙利子的言语”。这句解释的意义是：所谓“某一危险丛林”，所称“危险者”，即该丛林因发生危险活动才被称为危险。何谓危险？即无起贪欲者进入该密林时，皮毛竖立如鹅毛。多数生命的皮毛向上竖立，有的则不竖立。多数众生竖立，有的极暴猛者则不竖立。

Atha vā tatrāti sāmiatthe bhummaṃ. Suiti nipāto; ‘‘kiṃ su nāma te bhonto samaṇabrāhmaṇā’’tiādīsu (ma. ni. 1.469) viya. Idanti adhippetamatthaṃ paccakkhaṃ viya katvā dassanavacanaṃ. Suidanti sudaṃ, sandhivasena ikāralopo veditabbo. ‘‘Cakkhundriyaṃ, itthindriyaṃ, anaññātaññassāmītindriyaṃ (vibha. 219), ‘‘kiṃ sūdha vitta’’ntiādīsu (saṃ. ni. 1.73, 246; su. ni. 183) viya. Ayaṃ panettha atthayojanā – tassa sāriputta bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ idaṃsu hoti. Bhiṃsanakatasminti bhiṃsanakabhāveti attho. Ekassa takārassa lopo daṭṭhabbo. Bhiṃsanakattasmintiyeva vā pāṭho. ‘‘Bhiṃsanakatāya’’ iti vā vattabbe liṅgavipallāso kato. Nimittatthe cetaṃ bhummavacanaṃ, tasmā evaṃ sambandho veditabbo – bhiṃsanakabhāve idaṃsu hoti, bhiṃsanakabhāvanimittaṃ bhiṃsanakabhāvahetu bhiṃsanakabhāvapaccayā idaṃsu hoti. Yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsantīti bahutarāni lomāni haṃsanti uddhaṃ mukhāni sūcisadisāni kaṇṭakasadisāni ca hutvā tiṭṭhanti, appāni na haṃsanti. Bahutarānaṃ vā sattānaṃ haṃsanti. Appakānaṃ atisūrapurisānaṃ na haṃsanti.

又此中“某处”意指土地。“苏”字结尾类似《中部律》所云：“你们这沙门婆罗门各名为何？”等句，是对本义的明确呈现。此“苏”字当视为连缀词缀，要求注意前后连漏。经中云：“眼根、女性根、他根识根”等句，与《增支律》及《毗奈耶》相关文类似。此处释义是：沙利子在充满危险之林中，即处在危险状态。所谓危险状态即是产生危险性。此处须观察“一音节的词尾丢失”。“危险性”一词写法亦或为“处于危险状态”的误拼。作为象征词，此“土地”即“危险状态”之义。因此应明白关联——此处指的是危险性的形成缘起，因此产生危险之缘及其前提条件。若有人无染贪进入此丛林时，多数毛发竖立，好似针刺般堆立于头颜颈部；多数毛发竖起，少数不竖起。多数生灵竖毛，少数极凶暴者则不竖立。

Idāni ayaṃ kho, sāriputta, hetūtiādi nigamanaṃ. Yañcettha antarantarā na vuttaṃ, taṃ uttānatthameva. Tasmā pāḷikkameneva veditabbaṃ. Yaṃ pana vuttaṃ na ciraṭṭhitikaṃ ahosīti, taṃ purisayugavasena vuttanti veditabbaṃ. Vassagaṇanāya hi vipassissa bhagavato asītivassasahassāni āyu, sammukhasāvakānampissa tattakameva. Evamassa yvāyaṃ sabbapacchimako sāvako, tena saha ghaṭetvā satasahassaṃ saṭṭhimattāni ca vassasahassāni brahmacariyaṃ aṭṭhāsi. Purisayugavasena pana yugaparamparāya āgantvā dveyeva purisayugāni aṭṭhāsi. Tasmā na ciraṭṭhitikanti vuttaṃ. Sikhissa pana bhagavato sattativassasahassāni āyu. Sammukhasāvakānampissa tattakameva. Vessabhussa bhagavato saṭṭhivassasahassāni āyu. Sammukhasāvakānampissa tattakameva. Evaṃ tesampi ye sabbapacchimakā sāvakā tehi saha ghaṭetvā satasahassato uddhaṃ cattālīsamattāni vīsatimattāni ca vassasahassāni brahmacariyaṃ aṭṭhāsi. Purisayugavasena pana yugaparamparāya āgantvā dve dveyeva purisayugāni aṭṭhāsi. Tasmā na ciraṭṭhitikanti vuttaṃ.

现今这段，是沙利子的结语。若其中有时段未说明，则视为本论之拓展开示。故宜依文意判断。此中所言非永久存在者，是以人为年代计算而论。佛陀长寿达八万三千余岁，且当面弟子数量亦恰如其数。如此至今，所有昔年弟子，随同其时代累计，八十二万余亿千千万万个年份中已行持出家生活。依人事乘计，有间断世代相续，故非永恒无间。佛陀世尊寿命近七万三千余岁，当面弟子亦依实数量。佛陀迦叶寿命达六万二千余岁，亦是如此。诸此等昔年弟子皆依实数相续出家生活，算计年数与世代皆为非永恒者。

§20

20. Evaṃ āyasmā sāriputto tiṇṇaṃ buddhānaṃ brahmacariyassa na ciraṭṭhitikāraṇaṃ sutvā itaresaṃ tiṇṇaṃ brahmacariyassa ciraṭṭhitikāraṇaṃ sotukāmo puna bhagavantaṃ ‘‘ko pana bhante hetū’’ti ādinā nayena pucchi. Bhagavāpissa byākāsi. Taṃ sabbaṃ vuttapaṭipakkhavasena veditabbaṃ. Ciraṭṭhitikabhāvepi cettha tesaṃ buddhānaṃ āyuparimāṇatopi purisayugatopi ubhayathā ciraṭṭhitikatā veditabbā. Kakusandhassa hi bhagavato cattālīsavassasahassāni āyu, koṇāgamanassa bhagavato tiṃsavassasahassāni, kassapassa bhagavato vīsativassasahassāni; sammukhasāvakānampi nesaṃ tattakameva. Bahūni ca nesaṃ sāvakayugāni paramparāya brahmacariyaṃ pavattesuṃ. Evaṃ tesaṃ āyuparimāṇatopi sāvakayugatopi ubhayathā brahmacariyaṃ ciraṭṭhitikaṃ ahosi.

于是尊敬的沙利子听闻三世诸佛的出家非永恒之因，便生起对其他三世诸佛出家永恒因缘的渴念，复次向世尊发问：“尊者，何为其因？”世尊皆作解说。对此须依照有说有反之正法而理解。关于永恒性，还须分别三世诸佛寿命长短及与弟子乘数永恒与否。诸佛之一迦旃延寿命四万余岁，弟子数亦依实数；憍陈那尊者三万余岁，弟子数亦如何。迦叶尊者寿命二万余岁，弟子数亦如此。诸多弟子世代延续，继承佛法精进出家。故三世诸佛寿命及弟子乘数，皆实现出家活动之非永恒性。

Amhākaṃ pana bhagavato kassapassa bhagavato upaḍḍhāyukappamāṇe dasavassasahassāyukakāle uppajjitabbaṃ siyā. Taṃ asambhuṇantena pañcavassasahassāyukakāle, ekavassasahassāyukakāle, pañcavassasatāyukakālepi vā uppajjitabbaṃ siyā. Yasmā panassa buddhattakārake dhamme esantassa pariyesantassa ñāṇaṃ paripācentassa gabbhaṃ gaṇhāpentassa vassasatāyukakāle ñāṇaṃ paripākamagamāsi. Tasmā atiparittāyukakāle uppanno. Tenassa sāvakaparamparāvasena ciraṭṭhitikampi brahmacariyaṃ āyuparimāṇavasena vassagaṇanāya naciraṭṭhitikamevāti vattuṃ vaṭṭati.

乃至我等尊敬之佛陀迦叶，亦于十万余岁寿终，当断殊胜法藏；此断殊胜法藏者或在五万余岁、或一万余岁、甚至五百余岁时便断。由于世尊身为觉者，寻求与体悟真理，以使实现之知识圆满，从而生于母胎时即得觉悟知识成熟。故寿终之时格外提早。依诸弟子世代相传，及寿命及出家活动计数，最终得出“非永恒”之结论为正法实相。

§21

21.Atha kho āyasmā sāriputtoti ko anusandhi? Evaṃ tiṇṇaṃ buddhānaṃ brahmacariyassa ciraṭṭhitikāraṇaṃ sutvā sikkhāpadapaññattiyeva ciraṭṭhitikabhāvahetūti niṭṭhaṃ gantvā bhagavatopi brahmacariyassa ciraṭṭhitikabhāvaṃ icchanto āyasmā sāriputto bhagavantaṃ sikkhāpadapaññattiṃ yāci. Tassā yācanavidhidassanatthametaṃ vuttaṃ – atha kho āyasmā sāriputto uṭṭhāyāsanā …pe… ciraṭṭhitikanti. Tattha addhaniyanti addhānakkhamaṃ; dīghakālikanti vuttaṃ hoti. Sesaṃ uttānatthameva.

彼时尊者沙利弗思维：谁为继承者呢？闻知三世佛教法长久不变之因，即仅以戒律条文为长久不灭之根本，礼毕离座时，尊者沙利弗欲求如来的戒律条文。为示教诲求戒仪轨之法，曾言：彼时尊者沙利弗起座……所言“长久不变”即加受戒律不可变迁之意。此处“加受”者，谓加持坚固；又称“长久时代”，亦即“长久时期”。其余则用于起立目的。

Athassa bhagavā ‘‘na tāvāyaṃ sikkhāpadapaññattikālo’’ti pakāsento ‘‘āgamehi tvaṃ sāriputtā’’tiādimāha. Tattha āgamehi tvanti tiṭṭha tāva tvaṃ; adhivāsehi tāva tvanti vuttaṃ hoti. Ādaratthavasenevettha dvikkhattuṃ vuttaṃ. Etena bhagavā sikkhāpadapaññattiyā sāvakānaṃ visayabhāvaṃ paṭikkhipitvā ‘‘buddhavisayova sikkhāpadapaññattī’’ti āvikaronto ‘‘tathāgato vā’’tiādimāha. Ettha ca tatthāti sikkhāpadapaññattiyācanāpekkhaṃ bhummavacanaṃ. Tatrāyaṃ yojanā – yaṃ vuttaṃ ‘‘sikkhāpadaṃ paññapeyyā’’ti, tattha tassā sikkhāpadapaññattiyā tathāgatoyeva kālaṃ jānissatīti. Evaṃ vatvā akālaṃ tāva dassetuṃ ‘‘na tāva sāriputtā’’tiādimāha.

于是世尊昭示云：“此戒律条文非彼时制订。”又说“应遵守戒律条文者，沙利弗，于诸戒律仪轨等”之言。此中“应遵守”意为“你当恪守”，又称“依教持戒”等语。此二语重复用以增尊敬。由此，世尊以戒条斥弃俗世悉知戒行之论，宣说“戒条仅设于佛法”“唯如来也宣此戒律”。此处“戒律条文”乃求戒之境界语，说明“若欲诠戒律条文，即应晓知此戒时止于如来时代”。如是宣示，乃说明不宜过早诠释戒律，故云“非当时沙利弗”。

Tattha āsavā tiṭṭhanti etesūti āsavaṭṭhānīyā. Yesu diṭṭhadhammikasamparāyikā dukkhāsavā kilesāsavā ca parūpavādavippaṭisāravadhabandhanādayo ceva apāyadukkhavisesabhūtā ca āsavā tiṭṭhantiyeva, yasmā nesaṃ te kāraṇaṃ hontīti attho. Te āsavaṭṭhānīyā vītikkamadhammā yāva na saṅghe pātubhavanti, na tāva satthā sāvakānaṃ sikkhāpadaṃ paññapetīti ayamettha yojanā. Yadi hi paññapeyya, parūpavādā parūpārambhā garahadosā na parimucceyya.

此中所称“染污存在”，为染污之所在。即诸执生死流转根本染污，如作见执、苦流染、烦恼染等，与外染诸恶浊及障碍解脱之业，皆为染污所在。此以无此因故名为“染污所在”。此等染污之所除之法，若未入僧团，得不到戒律条文。方便语曰：若授予戒律，外染诸恶恶言等将无解脱。故不受戒者，必持恶见行恶。

Kathaṃ? Paññapentena hi ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyyā’’tiādi sabbaṃ paññapetabbaṃ bhaveyya. Adisvāva vītikkamadosaṃ imaṃ paññattiṃ ñatvā pare evaṃ upavādañca upārambhañca garahañca pavatteyyuṃ – ‘‘kathañhi nāma samaṇo gotamo bhikkhusaṅgho me anvāyiko vacanakaroti ettāvatā sikkhāpadehi paliveṭhessati, pārājikaṃ paññapessati? Nanu ime kulaputtā mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ hatthagatāni ca rajjānipi pahāya pabbajitā, ghāsacchādanaparamatāya santuṭṭhā, sikkhāya tibbagāravā, kāye ca jīvite ca nirapekkhā viharanti. Tesu nāma ko lokāmisabhūtaṃ methunaṃ vā paṭisevissati, parabhaṇḍaṃ vā harissati, parassa vā iṭṭhaṃ kantaṃ atimadhuraṃ jīvitaṃ upacchindissati, abhūtaguṇakathāya vā jīvitaṃ kappessati! Nanu pārājike apaññattepi pabbajjāsaṅkhepenevetaṃ pākaṭaṃ kata’’nti. Tathāgatassa ca thāmañca balañca sattā na jāneyyuṃ. Paññattampi sikkhāpadaṃ kuppeyya, na yathāṭhāne tiṭṭheyya. Seyyathāpi nāma akusalo vejjo kañci anuppannagaṇḍaṃ purisaṃ pakkosāpetvā ‘‘ehi bho purisa, imasmiṃ te sarīrappadese mahāgaṇḍo uppajjitvā anayabyasanaṃ pāpessati, paṭikacceva naṃ tikicchāpehī’’ti vatvā ‘‘sādhācariya, tvaṃyeva naṃ tikicchassū’’ti vutto tassa arogaṃ sarīrappadesaṃ phāletvā lohitaṃ nīharitvā ālepanabandhanadhovanādīhi taṃ padesaṃ sañchaviṃ katvā taṃ purisaṃ vadeyya – ‘‘mahārogo te mayā tikicchito, dehi me deyyadhamma’’nti. So taṃ ‘‘kimayaṃ bālavejjo vadati? Kataro kira me iminā rogo tikicchito? Nanu me ayaṃ dukkhañca janeti, lohitakkhayañca maṃ pāpetī’’ti evaṃ upavadeyya ceva upārambheyya ca garaheyya ca, na cassa guṇaṃ jāneyya. Evameva yadi anuppanne vītikkamadose satthā sāvakānaṃ sikkhāpadaṃ paññapeyya, parūpavādādīhi ca na parimucceyya, na cassa thāmaṃ vā balaṃ vā sattā jāneyyuṃ, paññattampi sikkhāpadaṃ kuppeyya, na yathāṭhāne tiṭṭheyya. Tasmā vuttaṃ – ‘‘na tāva sāriputta satthā sāvakānaṃ…pe… pātubhavantī’’ti.

何以故？以若授戒，则须执“若比库实践邪行”等诸般条文。若知此条文即知恶，而他人将起诽谤恨恶——“如何彼沙门果德玛比库僧团对我言此等受戒条文无所畏惧，甚至犯重戒？”又曰“难道这些家庭子弟舍弃豪华富贵及贪恋亲属，住于草屋，仅以戒诫自重，其身与生命皆无贪欲，其有谁敢作邪淫？抢夺财物？毁坏别人佳生？妄语害命乎！即使犯了巴拉基戒，出家期间众戒皆须遵守”，如是等言。此如来无力识别人心真伪。即使戒律条文颠倒，应守之处不守也同此理。如同恶医发现人体肿块，涂抹敷贴治疗，不成治病药，而病人不识其利害，且反诽谤医者，非识医之德。若无恶见而授戒，如来也无力破解诽谤，戒条必乱，制度不能正常运作。由此以明，谓沙利弗当时不是授戒时机。

Evaṃ akālaṃ dassetvā puna kālaṃ dassetuṃ ‘‘yato ca kho sāriputtā’’tiādimāha. Tattha yatoti yadā; yasmiṃ kāleti vuttaṃ hoti. Sesaṃ vuttānusāreneva veditabbaṃ. Ayaṃ vā hettha saṅkhepattho – yasmiṃ samaye ‘‘āsavaṭṭhānīyā dhammā’’ti saṅkhyaṃ gatā vītikkamadosā saṅghe pātubhavanti, tadā satthā sāvakānaṃ sikkhāpadaṃ paññapeti, uddisati pātimokkhaṃ. Kasmā? Tesaṃyeva ‘‘āsavaṭṭhānīyā dhammā’’ti saṅkhyaṃ gatānaṃ vītikkamadosānaṃ paṭighātāya. Evaṃ paññapento yathā nāma kusalo vejjo uppannaṃ gaṇḍaṃ phālanalepanabandhanadhovanādīhi tikicchanto rogaṃ vūpasametvā sañchaviṃ katvā na tveva upavādādiraho hoti, sake ca ācariyake viditānubhāvo hutvā sakkāraṃ pāpuṇāti; evaṃ na ca upavādādiraho hoti, sake ca sabbaññuvisaye viditānubhāvo hutvā sakkāraṃ pāpuṇāti. Tañcassa sikkhāpadaṃ akuppaṃ hoti, yathāṭhāne tiṭṭhatīti.

如是非时示现后，若示时机，则复言“当时若沙利弗”等语。此中“当时”即“于何时”，谓说“于彼时刻”云“染污所在诸法”，皆系染污加持众生之时节，届时师者授予弟子戒律。何因？缘对染污所在诸法行阻断之故。如是思维，如同良医止痛敷贴，治病药虽无病根，但可止痛，故无邪谤且获尊敬。如是亦无诽谤，亦获导师尊敬。戒律相安无事，正常施行。

Evaṃ āsavaṭṭhānīyānaṃ dhammānaṃ anuppattiṃ sikkhāpadapaññattiyā akālaṃ uppattiñca kālanti vatvā idāni tesaṃ dhammānaṃ anuppattikālañca uppattikālañca dassetuṃ ‘‘na tāva sāriputta idhekacce’’tiādimāha. Tattha uttānatthāni padāni pāḷivaseneva veditabbāni. Ayaṃ pana anuttānapadavaṇṇanā – rattiyo jānantīti rattaññū, attano pabbajitadivasato paṭṭhāya bahukā rattiyo jānanti, cirapabbajitāti vuttaṃ hoti. Rattaññūhi mahattaṃ rattaññumahattaṃ; cirapabbajitehi mahantabhāvanti attho. Tatra rattaññumahattaṃ patte saṅghe upasenaṃ vaṅgantaputtaṃ ārabbha sikkhāpadaṃ paññattanti veditabbaṃ. So hāyasmā ūnadasavasse bhikkhū upasampādente disvā ekavasso saddhivihārikaṃ upasampādesi. Atha bhagavā sikkhāpadaṃ paññapesi – ‘‘na, bhikkhave , ūnadasavassena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā’’ti (mahāva. 75). Evaṃ paññatte sikkhāpade puna bhikkhū ‘‘dasavassāmha dasavassāmhā’’ti bālā abyattā upasampādenti. Atha bhagavā aparampi sikkhāpadaṃ paññāpesi – ‘‘na, bhikkhave, bālena abyattena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetu’’nti (mahāva. 76) rattaññumahattaṃ pattakāle dve sikkhāpadāni paññattāni.

因是故，谓染污所在诸法未现时，不宜授戒，现时则宜授戒。由此示戒时机说理，今当明示其不现时之例，称“非当时，沙利弗等诸语”。此中“起立词”应依音译辞理解。所谓“夜知者”，即熟悉夜时之人。谓自出家日已久，夜间多识知事，故名夜知者。熟识夜者甚多，长久出家者名为长久者，意同“大者”。谓其达到长夜知识之众多，故名“大者”。以此标准，众人知晓弟子开始行戒，即“受戒条文已显”。彼时尊者沙利弗见众比库十九年中尽失信心，却修习一年信顺之法。彼受戒后，世尊授戒曰：“非汝比库十九年内受戒。若受戒者则犯重罪。”如大威德经文。依此戒律为标准，众比库乃修较浅层戒。后复获世尊授戒，不许入戒令犯重罪。世尊许可受戒者，乃以破戒及复戒二重律条定重犯可受戒时机。

Vepullamahattanti vipulabhāvena mahattaṃ. Saṅgho hi yāva na theranavamajjhimānaṃ vasena vepullamahattaṃ patto hoti, tāva senāsanāni pahonti. Sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjanti. Vepullamahattaṃ pana patte te uppajjanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti. Tattha vepullamahattaṃ patte saṅghe paññattasikkhāpadāni ‘‘yo pana bhikkhu anupasampannena uttari dirattatirattaṃ sahaseyyaṃ kappeyya, pācittiyaṃ’’ (pāci. 51); ‘‘yā pana bhikkhunī anuvassaṃ vuṭṭhāpeyya, pācittiyaṃ’’ (pāci. 1171); ‘‘yā pana bhikkhunī ekaṃ vassaṃ dve vuṭṭhāpeyya, pācittiya’’nti (pāci. 1175) iminā nayena veditabbāni.

“巨大广大”者，指以广大庄严的状态。僧团直到有长老、中年比库之间的众多广大，方能获得此广大之境，遂而增加居处。某些修道法中，根本烦恼未生起；然而，当具足广大之境时，烦恼便会生起。此际，世尊制定弟子们的戒律。于僧团具足广大之境时，便立有制定的戒律，如『比库若在未入定而懒于长卧，犯过失戒』（巴吉帝亚第51条）；『比库尼如随侍他人，而躺卧，犯过失戒』（巴吉帝亚第1171条）；又『比库尼一年内若卧倒两次，犯过失戒』（巴吉帝亚第1175条）。依此原则，宜依戒条审慎看待繁多情形。

Lābhaggamahattanti lābhassa aggamahattaṃ; yo lābhassa aggo uttamo mahantabhāvo, taṃ patto hotīti attho. Lābhena vā aggamahattampi, lābhena seṭṭhattañca mahantattañca pattoti attho. Saṅgho hi yāva na lābhaggamahattaṃ patto hoti, tāva na lābhaṃ paṭicca āsavaṭṭhānīyā dhammā uppajjanti. Patte pana uppajjanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti – ‘‘yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyya, pācittiya’’nti (pāci. 270). Idañhi lābhaggamahattaṃ patte saṅghe sikkhāpadaṃ paññattaṃ.

“利益之最大”者，意指利益中最高最广大的地位。所谓“利益最大”、“最高广大”，即是指获得最大的利益与最高的地位。僧团直到未达到利益最大之境时，根基烦恼的诸法尚未生起。及获得此利益最大之境时，基于利益法，烦恼便生起。此时，世尊为弟子们制订戒律：『比库若赠予没有定处的游方者、托钵者或行者食物或饮食，犯过失戒』（巴吉帝亚第270条）。由此可知，利益最大境中，戒律方被制定。

Bāhusaccamahattanti bāhusaccassa mahantabhāvaṃ. Saṅgho hi yāva na bāhusaccamahattaṃ patto hoti, tāva na āsavaṭṭhānīyā dhammā uppajjanti. Bāhusaccamahattaṃ patte pana yasmā ekampi nikāyaṃ, dvepi…pe… pañcapi nikāye uggahetvā ayoniso ummujjamānā puggalā rasena rasaṃ saṃsanditvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpenti. Atha satthā ‘‘yo pana bhikkhu evaṃ vadeyya – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi…pe… samaṇuddesopi ce evaṃ vadeyyā’’tiādinā (pāci. 418) nayena sikkhāpadaṃ paññapetīti.

“众多口才最大”者，谓言辞才思广大之盛。如僧团尚未达到众多口才盛大境时，根本烦恼诸法无生起。获得众多口才盛大境之时，因有人将一个部派、两个部派乃至五个部派的教义歪曲混淆，加上个人情感和嗜好相互融合，上行下施，影响正法灯火。于是世尊立戒：『比库若言：“我了知世尊所说法……若沙门或优婆夷亦言如是”，即犯戒』（巴吉帝亚第418条）。据此戒法制定，彰显戒律制订因由。

Evaṃ bhagavā āsavaṭṭhānīyānaṃ dhammānaṃ anuppattikālañca uppattikālañca dassetvā tasmiṃ samaye sabbasopi tesaṃ abhāvaṃ dassento ‘‘nirabbudo hi sāriputtā’’tiādimāha. Tattha nirabbudoti abbudavirahito; abbudā vuccanti corā, niccoroti attho. Corāti ca imasmiṃ atthe dussīlāva adhippetā. Te hi assamaṇāva hutvā samaṇapaṭiññatāya paresaṃ paccaye corenti. Tasmā nirabbudoti niccoro, niddussīloti vuttaṃ hoti. Nirādīnavoti nirupaddavo nirupasaggo; dussīlādīnavarahitoyevāti vuttaṃ hoti. Apagatakāḷakoti kāḷakā vuccanti dussīlāyeva; te hi suvaṇṇavaṇṇāpi samānā kāḷakadhammayogā kāḷakātveva veditabbā. Tesaṃ abhāvā apagatakāḷako . Apahatakāḷakotipi pāṭho. Suddhoti apagatakāḷakattāyeva suddho pariyodāto pabhassaro. Sāre patiṭṭhitoti sāro vuccanti sīla-samādhi-paññāvimutti-vimuttiñāṇadassanaguṇā, tasmiṃ sāre patiṭṭhitattā sāre patiṭṭhito.

如此，世尊示现根本烦恼诸法的未生时与生起时，时中显示诸法全然无有。示现时称“无贼”，意即无盗贼；盗贼者，意指恶行之人。盗贼即指本性恶劣之人，他们虽外表出家修道，但借他人之条件行盗贼行径。故此故，“无贼”意指常无盗贼也即不间断恶行。而“无害”者，指无损害，无疾病，不招致外界痛苦；谓断恶不生。又谓“无黑暗”为无恶劣习性者，恶劣者即如黑暗；这些虽色相华美，实则与黑暗本质相通。彼等灭尽后，即称无黑暗。称“除去黑暗”，又称清净纯洁；“明亮洁净”为其彻底清净、无瑕之义。所谓“立于精要”者，为正戒、正定、正慧、解脱、解脱智等诸德所在，彼即立于本质之中。

Evaṃ sāre patiṭṭhitabhāvaṃ vatvā puna so cassa sāre patiṭṭhitabhāvo evaṃ veditabboti dassento imesañhi sāriputtāti ādimāha. Tatrāyaṃ saṅkhepavaṇṇanā – yānimāni verañjāyaṃ vassāvāsaṃ upagatāni pañca bhikkhusatāni, imesaṃ yo guṇavasena pacchimako sabbaparittaguṇo bhikkhu, so sotāpanno. Sotāpannoti sotaṃ āpanno; sototi ca maggassetaṃ adhivacanaṃ. Sotāpannoti tena samannāgatassa puggalassa. Yathāha –

述及“立于本质”，进而说明彼亦当理解为同样立于本质。于是说，萨利波达尊者等称此众修士为“萨利波达”等。此处略释即为－－当前已入夏安居中之五位比库，若其中任一以此品质为资具者，即为初果圣者。所谓初果圣者，即达到“法流入”境者；“流入”即入道之标志。“初果圣者”一词，意为已成道者。此乃所授八正道之内涵。

‘‘Soto sototi hidaṃ, sāriputta, vuccati; katamo nu kho, sāriputta, sototi? Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti. ‘‘Sotāpanno sotāpannoti hidaṃ, sāriputta, vuccati; katamo nu kho, sāriputta, sotāpanno’’ti? ‘‘Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato, ayaṃ vuccati – sotāpanno. Soyamāyasmā evaṃnāmo evaṃgotto’’ti (saṃ. ni. 5.1001). Idha pana maggena phalassa nāmaṃ dinnaṃ. Tasmā phalaṭṭho ‘‘sotāpanno’’ti veditabbo.

所谓“流入”者，世尊阿难尊者说：“萨利波达，何为流入？流入者，即贵圣八正道，如正见等。初果圣者者，得具此八正道者为流入。尊者萨利波达曰：‘得具此流入者，称初果圣者。此流入者名为萨利波达。’”（增支部·第四册第1001经）此处所说“流入”乃以八正道成道故而得名。故“果报之名”乃因此标志而得。

Avinipātadhammoti vinipātetīti vinipāto; nāssa vinipāto dhammoti avinipātadhammo, na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hoti. Kasmā? Ye dhammā apāyagamanīyā, tesaṃ parikkhayā. Vinipatanaṃ vā vinipāto, nāssa vinipāto dhammoti avinipātadhammo, apāyesu vinipātanasabhāvo assa natthīti vuttaṃ hoti. Sammattaniyāmena maggena niyatattā niyato. Sambodhi paraṃ ayanaṃ parā gati assāti sambodhiparāyaṇo. Upari maggattayaṃ avassaṃ sampāpakoti attho. Kasmā? Paṭiladdhapaṭhamamaggattāti.

无堕落法者，称为堕落法；无堕落则称为无堕落法。所谓无堕落法，并非它们本身在堕落的所在(境界)具备堕落的本性。何故？凡是通向堕落之处的法则，必有其灭尽。因堕落或称堕落之法，无堕落法则无堕落之性，故有无堕落之义。依照正确之规范法则，因缘和合，必定归于某种果报。佛般正觉之后，是至高之归宿，彼菩提为终极归向。三种道中以上者，应称为“三乘”之终极。何故？因其得第一乘道故。

Vinayapaññattiyācanakathā niṭṭhitā. · 律制定请求故事已毕。

Buddhāciṇṇakathā佛陀行仪故事

§22

22. Evaṃ dhammasenāpatiṃ saññāpetvā verañjāyaṃ taṃ vassāvāsaṃ vītināmetvā vutthavasso mahāpavāraṇāya pavāretvā atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi. Āmantesīti ālapi abhāsi sambodhesi. Kinti? Āciṇṇaṃ kho panetanti evamādi. Āciṇṇanti caritaṃ vattaṃ anudhammatā. Taṃ kho panetaṃ āciṇṇaṃ duvidhaṃ hoti – buddhāciṇṇaṃ, sāvakāciṇṇanti. Katamaṃ buddhāciṇṇaṃ? Idaṃ tāva ekaṃ – yehi nimantitā vassaṃ vasanti, na te anapaloketvā anāpucchitvā janapadacārikaṃ pakkamanti. Sāvakā pana apaloketvā vā anapaloketvā vā yathāsukhaṃ pakkamanti.

二十二．如此称谓法军统帅后，于秋季安居节期，佛陀称呼阿难具寿。所谓称呼，即是言语演说、引导觉悟。如何称呼？称呼即是规范行为与行持相符。此“称呼”有二种：佛之称呼与弟子之称呼。何谓佛之称呼？即住于安居期间，不随意私自离开僧团或游行至乡间小道者。弟子则随意或不随意，随自身方便离开。

Aparampi buddhāciṇṇaṃ – vutthavassā pavāretvā janasaṅgahatthāya janapadacārikaṃ pakkamantiyeva. Janapadacārikaṃ carantā ca mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ maṇḍale caranti. Tattha mahāmaṇḍalaṃ navayojanasatikaṃ, majjhimamaṇḍalaṃ chayojanasatikaṃ, antimamaṇḍalaṃ tiyojanasatikaṃ. Yadā mahāmaṇḍale cārikaṃ caritukāmā honti, tadā mahāpavāraṇāya pavāretvā pāṭipadadivase mahābhikkhusaṅghaparivārā nikkhamitvā gāmanigamādīsu mahājanaṃ āmisapaṭiggahena anuggaṇhantā dhammadānena cassa vivaṭṭupanissitaṃ kusalaṃ vaḍḍhentā navahi māsehi janapadacārikaṃ pariyosāpenti. Sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā honti, mahāpavāraṇāya appavāretvā pavāraṇāsaṅgahaṃ datvā kattikapuṇṇamāyaṃ pavāretvā māgasirassa paṭhamadivase mahābhikkhusaṅghaparivārā nikkhamitvā vuttanayeneva majjhimamaṇḍale aṭṭhahi māsehi cārikaṃ pariyosāpenti. Sace pana nesaṃ vutthavassānaṃ aparipākindriyā veneyyasattā honti, tesaṃ indriyaparipākaṃ āgamentā māgasiramāsampi tattheva vasitvā phussamāsassa paṭhamadivase mahābhikkhusaṅghaparivārā nikkhamitvā vuttanayeneva antimamaṇḍale sattahi māsehi cārikaṃ pariyosāpenti. Tesu ca maṇḍalesu yattha katthaci vicarantāpi te te satte kilesehi viyojentā sotāpattiphalādīhi payojentā veneyyavaseneva nānāvaṇṇāni pupphāni ocinantā viya caranti.

复次佛之称呼，是安居结束后，借助大众聚集，离开乡间或集镇小道而游行者。其游行既遍及三种地域范围，名曰大范围、中范围、最终范围，在这三圈子中某一圈行走。其大范围时长九由旬，中范围时长六由旬，最终范围则三由旬。彼时欲在大范围行走者，于大安居结束之日后，随僧众出发，伴随大众供养及布施，修习法义，增长道行，九个月内游走乡间小道。如若中年少僧众具止观修习，于小安居结束后，早安居期间就出游，十月圆满，即藏月初首离开，依前述情况在中范围游行八个月。如若此社团安居结束时仍有未成熟根器之众，则至成熟时节，即藏月内居止，藏月初首出游，依前述如法于最终范围游行七个月。此三范围游走之众，虽各处行走，然彼等七众虽同游，然因各自染污分别，或为净信，乃至断得初果等，犹如各色花朵，竞相盛开，繁华纷呈。

Aparampi buddhānaṃ āciṇṇaṃ – devasikaṃ paccūsasamaye santaṃ sukhaṃ nibbānārammaṇaṃ katvā phalasamāpattisamāpajjanaṃ, phalasamāpattiyā vuṭṭhahitvā devasikaṃ mahākaruṇāsamāpattiyā samāpajjanaṃ, tato vuṭṭhahitvā dasasahassacakkavāḷe bodhaneyyasattasamavalokanaṃ.

复次佛之称呼，指天界来临时，安住安静，受生喜乐之涅槃境界；住于果报所生，获生圆满之喜悦；然后显现出广大悲愿，观察阐发于广阔十方世界，度化眾生。

Aparampi buddhānaṃ āciṇṇaṃ – āgantukehi saddhiṃ paṭhamataraṃ paṭisanthārakaraṇaṃ, aṭṭhuppattivasena dhammadesanā, otiṇṇe dose sikkhāpadapaññāpananti idaṃ buddhāciṇṇaṃ.

复次佛之称呼，谓应对来访者，先与之结合法缘，教示与净化，宣说不坏之法，经受烦恼考验，劝诫遵守戒律戒行。此即佛之称呼。

Katamaṃ sāvakāciṇṇaṃ? Buddhassa bhagavato kāle dvikkhattuṃ sannipāto pure vassūpanāyikāya ca kammaṭṭhānaggahaṇatthaṃ, vutthavassānañca adhigataguṇārocanatthaṃ upari kammaṭṭhānaggahaṇatthañca . Idaṃ sāvakāciṇṇaṃ. Idha pana buddhāciṇṇaṃ dassento āha – ‘‘āciṇṇaṃ kho panetaṃ, ānanda, tathāgatāna’’nti.

何谓弟子称呼？即在佛世时，于两次雨季安居前，为了选择修习功课而聚集，为了展示安居所证之功德，同时为取修习法门。此即弟子称呼。佛为示现佛之称呼时，谓阿难：「此所谓称呼也，阿难，是诸如来的称呼。」

Āyāmāti āgaccha yāma. Apalokessāmāti cārikaṃ caraṇatthāya āpucchissāma. Evanti sampaṭicchanatthe nipāto. Bhanteti gāravādhivacanametaṃ; satthuno paṭivacanadānantipi vaṭṭati. Bhagavato paccassosīti bhagavato vacanaṃ paṭiassosi, abhimukho hutvā suṇi sampaṭicchi. Evanti iminā vacanena paṭiggahesīti vuttaṃ hoti.

“这时候吧，我们前往黄昏时分。为了外出游行的目的，我们将去打听状况。”这样为确认情况结束时的凉夜时分。 ’尊者’一词，表示尊敬之意；此为师长用语，也继承先贤的传承。所谓“世尊的呼唤”，是指听过世尊的开示，已亲眼聆听证悟。以如此的话语接受，称为承接。

Atha kho bhagavā nivāsetvāti idha pubbaṇhasamayanti vā sāyanhasamayanti vā na vuttaṃ. Evaṃ santepi bhagavā katabhattakicco majjhanhikaṃ vītināmetvā āyasmantaṃ ānandaṃ pacchāsamaṇaṃ katvā nagaradvārato paṭṭhāya nagaravīthiyo suvaṇṇarasapiñjarāhi raṃsīhi samujjotayamāno yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami. Gharadvāre ṭhitamattameva cassa bhagavantaṃ disvā parijano ārocesi. Brāhmaṇo satiṃ paṭilabhitvā saṃvegajāto sahasā vuṭṭhāya mahārahaṃ āsanaṃ paññapetvā bhagavantaṃ paccuggamma ‘‘ito, bhagavā, upasaṅkamatū’’ti āha. Bhagavā upasaṅkamitvā paññatte āsane nisīdi. Atha kho verañjo brāhmaṇo bhagavantaṃ upanisīditukāmo attanā ṭhitapadesato yena bhagavā tenupasaṅkami. Ito paraṃ uttānatthameva.

后来，世尊安住下来，这时是上午时分或傍晚时分并未明说。不过，世尊完成了中午的布施事宜后，召唤尊者阿难，于城市城门外站立，沿街点燃金丝雀笼和灯笼，以示提醒，前往婆罗门的住宅。见到世尊在门口仅刚站立，侍者便吩咐道。婆罗门得知消息，心生恭敬，立刻起身布置丰盛座位，迎接世尊入座。婆罗门欲邀请世尊就坐，于自身所在高处向世尊走去，世尊也由此起身迎接。

Yaṃ pana brāhmaṇo āha – ‘‘apica yo deyyadhammo, so na dinno’’ti. Tatrāyamadhippāyo – mayā nimantitānaṃ vassaṃvutthānaṃ tumhākaṃ temāsaṃ divase divase pāto yāgukhajjakaṃ, majjhanhike khādanīyabhojanīyaṃ, sāyanhe anekavidha pānavikati gandhapupphādīhi pūjāsakkāroti evamādiko yo deyyadhammo dātabbo assa, so na dinnoti. Tañca kho no asantanti ettha pana liṅgavipallāso veditabbo. So ca kho deyyadhammo amhākaṃ no asantoti ayañhettha attho. Atha vā yaṃ dānavatthuṃ mayaṃ tumhākaṃ dadeyyāma, tañca kho no asantanti evamettha attho veditabbo.

婆罗门说道：“哪怕某些祭祀礼仪未被赐予，也不能说其未被赐予。”这里有三种解释：我邀请你们在整个雨季每日午时布施羔牛、午时供给食物饮料，以及傍晚多样饮料并以香花敬奉，如是等种种能给予的祭祀礼仪应当施予，不能说没有施予。其意是不可混淆概念。祭祀礼仪是属于我们不被施与的，这就是他的含义。或者，如果我要将与汝等有关的供养布施赐予祂们，则不可说没有施予。此理亦当了知。

Nopiadātukamyatāti adātukāmatāpi no natthi, yathā pahūtavittūpakaraṇānaṃ maccharīnaṃ. Taṃ kutettha labbhā bahukiccā gharāvāsāti tatrāyaṃ yojanā – yasmā bahukiccā gharāvāsā, tasmā ettha santepi deyyadhamme dātukamyatāya ca taṃ kuto labbhā kuto taṃ sakkā laddhuṃ, yaṃ mayaṃ tumhākaṃ deyyadhammaṃ dadeyyāmāti gharāvāsaṃ garahanto āha. So kira mārena āvaṭṭitabhāvaṃ na jānāti, ‘‘gharāvāsapalibodhena me satisammoso jāto’’ti maññi, tasmā evamāha. Apica – taṃ kutettha labbhāti imasmiṃ temāsabbhantare yamahaṃ tumhākaṃ dadeyyaṃ, taṃ kuto labbhā? Bahukiccā hi gharāvāsāti evamettha yojanā veditabbā.

“不愿意施予”并不意味着“没有可施之心”，如同富人家中虽多有财宝和用具，蚊虫却无法获取。既然有大量家务需处理，难以安住，何来“愿意施予”之说？你们所供给的祭祀礼仪我皆心不悦，婆罗门如此说。彼不了解其如受魔缠绕的状态，尚以为：“因家务繁忙，所以对我生厌恶之心”，故如此宣说。再者，你说“何处可得到此物，我应在这雨季施予”，何以得其理？家中繁忙不已，则应了知此意。

Atha brāhmaṇo ‘‘yaṃnūnāhaṃ yaṃ me tīhi māsehi dātabbaṃ siyā, taṃ sabbaṃ ekadivaseneva dadeyya’’nti cintetvā adhivāsetu me bhavaṃ gotamotiādimāha. Tattha svātanāyāti yaṃ me tumhesu sakkāraṃ karoto sve bhavissati puññañceva pītipāmojjañca, tadatthāya. Atha tathāgato ‘‘sace ahaṃ nādhivāseyyaṃ, ‘ayaṃ temāsaṃ kiñci aladdhā kupito maññe, tena me yāciyamāno ekabhattampi na paṭiggaṇhāti, natthi imasmiṃ adhivāsanakhanti, asabbaññū aya’nti evaṃ brāhmaṇo ca verañjāvāsino ca garahitvā bahuṃ apuññaṃ pasaveyyuṃ, taṃ tesaṃ mā ahosī’’ti tesaṃ anukampāya adhivāsesi bhagavā tuṇhībhāvena.

婆罗门又曰：“若我应于这三个月中施予，应当将一切祭祀，一日一次全数布施。”念此而起意，说：“呦，世尊，请你前来居住吧！”世尊即说：“若我不来住下，彼等将以为‘这雨季未得到什么，故怒恼我’，既未接纳我的布施，显无耐心与宽容，正如婆罗门和婆罗门居住者共同贪污造作诸恶，我不愿令此发生。”出于慈悲，世尊默然前来住下。

Adhivāsetvā ca atha kho bhagavā verañjaṃ brāhmaṇaṃ ‘‘alaṃ gharāvāsapalibodhacintāyā’’ti saññāpetvā taṅkhaṇānurūpāya dhammiyā kathāya diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā kusale dhamme samādapetvā gaṇhāpetvā tattha ca naṃ samuttejetvā saussāhaṃ katvā tāya saussāhatāya aññehi ca vijjamānaguṇehi sampahaṃsetvā dhammaratanavassaṃ vassetvā uṭṭhāyāsanā pakkāmi. Pakkante ca pana bhagavati verañjo brāhmaṇo puttadāraṃ āmantesi – ‘‘mayaṃ, bhaṇe, bhagavantaṃ temāsaṃ nimantetvā ekadivasaṃ ekabhattampi nādamha. Handa, dāni tathā dānaṃ paṭiyādetha yathā temāsikopi deyyadhammo sve ekadivaseneva dātuṃ sakkā hotī’’ti. Tato paṇītaṃ dānaṃ paṭiyādāpetvā yaṃ divasaṃ bhagavā nimantito, tassā rattiyā accayena āsanaṭṭhānaṃ alaṅkārāpetvā mahārahāni āsanāni paññapetvā gandhadhūmavāsakusumavicitraṃ mahāpūjaṃ sajjetvā bhagavato kālaṃ ārocāpesi. Tena vuttaṃ – ‘‘atha kho verañjo brāhmaṇo tassā rattiyā accayena…pe… niṭṭhitaṃ bhatta’’nti.

世尊安住后，对婆罗门说道：“停止担忧家务繁杂之念。”业力事理相应的正法言教中，世尊指出了正法意涵。安住于善法、不激起不善心态，世尊就这样庄严显示法宝之威德，亦示范忍辱宽容之功德。世尊起身离座时，婆罗门问其子弟：“我等留奉供养世尊一雨季，且一日一膳不间断。如今施予如何？”世尊告诫，“当按雨季祭祀礼仪施送，彼必能一日一施。”于是婆罗门奉上盛重供养。当天晚间，世尊安排座席，设置香花、香气、华饰等庄严大供养，告诫众人时辰。于是有记载：“随即婆罗门于夜间振兴宴饮，宣告膳食已毕。”

§23

23. Bhagavā bhikkhusaṅghaparivuto tattha agamāsi. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… nisīdi saddhiṃ bhikkhusaṅghenā’’ti. Atha kho verañjo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghanti buddhappamukhanti buddhapariṇāyakaṃ; buddhaṃ saṅghattheraṃ katvā nisinnanti vuttaṃ hoti. Paṇītenāti uttamena. Sahatthāti sahatthena. Santappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvā. Sampavāretvāti suṭṭhu pavāretvā ‘ala’nti hatthasaññāya mukhasaññāya vacībhedena ca paṭikkhipāpetvā. Bhuttāvinti bhuttavantaṃ. Onītapattapāṇinti pattato onītapāṇiṃ; apanītahatthanti vuttaṃ hoti. Ticīvarena acchādesīti ticīvaraṃ bhagavato adāsi. Idaṃ pana vohāravacanamattaṃ hoti ‘‘ticīvarena acchādesī’’ti, tasmiñca ticīvare ekameko sāṭako sahassaṃ agghati. Iti brāhmaṇo bhagavato tisahassagghanakaṃ ticīvaramadāsi uttamaṃ kāsikavatthasadisaṃ. Ekamekañca bhikkhuṃ ekamekena dussayugenāti ekamekena dussayugaḷena. Tatra ekasāṭako pañcasatāni agghati. Evaṃ pañcannaṃ bhikkhusatānaṃ pañcasatasahassagghanakāni dussāni adāsi. Brāhmaṇo ettakampi datvā atuṭṭho puna sattaṭṭhasahassagghanake anekarattakambale ca paṭṭuṇṇapattapaṭe ca phāletvā phāletvā āyogaaṃsabaddhakakāyabandhanaparissāvanādīnaṃ atthāya adāsi. Satapākasahassapākānañca bhesajjatelānaṃ tumbāni pūretvā ekamekassa bhikkhuno abbhañjanatthāya sahassagghanakaṃ telamadāsi. Kiṃ bahunā, catūsu paccayesu na koci parikkhāro samaṇaparibhogo adinno nāma ahosi. Pāḷiyaṃ pana cīvaramattameva vuttaṃ.

世尊从比库僧团周围起身。时世尊曾言：「于是世尊……与比库僧团一同坐下。」时有婆罗门名曰韦兰阇，以为自己是佛所亲近的比库僧团，谓之佛所亲近者、佛所护持者，坐于佛与僧首长旁。所谓"善者"者，意指高尚美好。"同手"者，意指同心协力。"安慰"者，意指善加安抚，圆满善巧地完成任务。"完熟"者，意指充满圆满的功德。"正好调伏"者，意指善加调伏，舍弃那些如手相、面相等诸般语言分裂。"已食者"者，意指已获得所食。"入衣过手"者，意指有衣服入手，言语分裂已被舍弃。以三衣覆盖，为世尊所授三衣。此仅是传授仪式的言辞“以三衣覆盖”，其中一衣约合一千萨托克，此婆罗门供养世尊三千萨托克三衣，犹如高级锦缎。每个比库得以一对衣襟，一对衣襟约五百萨托克。如此为五百比库供给五百千萨托克布匹。婆罗门供给如是之多而心满意足，其复以七十七千萨托克布帛及许多棉布、布绵袍、衣片等反复供养。又以七千多瓶药油盛满，为每比库供一千萨托克药油以涂抹身躯。如此众多，四种条件中，无任何比库舍弃出家人应得的衣物及供养。唯称仅仅为三衣的供应。

Evaṃ mahāyāgaṃ yajitvā saputtadāraṃ vanditvā nisinnaṃ atha kho bhagavā verañjaṃ brāhmaṇaṃ temāsaṃ mārāvaṭṭanena dhammasavanāmatarasaparibhogaparihīnaṃ ekadivaseneva dhammāmatavassaṃ vassetvā puripuṇṇasaṅkappaṃ kurumāno dhammiyākathāya sandassetvā…pe… uṭṭhāyāsanā pakkāmi. Brāhmaṇopi saputtadāro bhagavantañca bhikkhusaṅghañca vanditvā ‘‘punapi, bhante, amhākaṃ anuggahaṃ kareyyāthā’’ti evamādīni vadanto anubandhitvā assūni pavattayamāno nivatti.

如此举行盛大供养，敬礼婆罗门及其子孙后，世尊坐下。时婆罗门韦兰阇因魔障侵扰，一日法味减少，思想清净难得，乃恭敬世尊，诵说善法，受教法义后起身。婆罗门及其子孙敬礼世尊和比库僧团，恳请说：「尊者，请赐予我们保护。」一边这样讲话，一边低头行礼，回去。

Atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvāti yathājjhāsayaṃ yathārucitaṃ vāsaṃ vasitvā verañjāya nikkhamitvā mahāmaṇḍale cārikāya caraṇakāle gantabbaṃ buddhavīthi pahāya dubbhikkhadosena kilantaṃ bhikkhusaṅghaṃ ujunāva maggena gahetvā gantukāmo soreyyādīni anupagamma payāgapatiṭṭhānaṃ gantvā tattha gaṅgaṃ nadiṃ uttaritvā yena bārāṇasī tadavasari. Tena avasari tadavasari. Tatrāpi yathājjhāsayaṃ viharitvā vesāliṃ agamāsi. Tena vuttaṃ – ‘‘anupagamma soreyyaṃ…pe… vesāliyaṃ viharati mahāvane kūṭāgārasālāya’’nti.

时世尊在韦兰阇处，心满意足地修行，或依心意，或依所好居住。自韦兰阇处离去后，围绕大城外出行走，舍弃去往佛道的小路。疲惫的比库僧团沿陡峭的道路，一心欲往目的地，行走行脚。到达安置行者的地方，渡过一条江河，上游即是巴拉纳西市。因缘及机缘在此时节停留。依心所好停住后，便前往惹舍离。时曾言：「不经过索瑞亚，……世尊在惹舍离大林中竹屋僧舍住。」

Buddhāciṇṇakathā niṭṭhitā. · 佛陀行仪故事已毕。

Samantapāsādikāya vinayasaṃvaṇṇanāya · 《一切善见》律藏义疏中

Verañjakaṇḍavaṇṇanā niṭṭhitā. · 韦兰迦篇之解释已毕。

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ – · 此中，于《一切善见》之一切善见性中——

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

此乃师承传承，自缘起事由差别而示现；

Parasamayavivajjanato, sakasamayavisuddhito ceva.

分时别处，及共同时节之清净；

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

清净象征，词义，巴利语词缀的分析。

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

由修习戒律的坚决决意，及对条文细节的分别观察而生。

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

因这里无任何令人不安者，故显现圆满清净。

Viññūnamayaṃ tasmā, samantapāsādikātveva.

此故聪慧之人，因其普遍清净庄严而生欢喜。

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

诠述展开者，乃因律藏中善调伏者所应行法理，

Vuttassa lokanāthena, lokamanukampamānenāti.

乃由世尊所说，承佛慈悲教化之故。

Verañjakaṇḍavaṇṇanā niṭṭhitā. · 韦兰迦犍度注释已毕。