5. Cammakkhandhakaṃ
5. Cammakkhandhakaṃ5. 皮革篇集
Soṇakoḷivisavatthukathāvaṇṇanā索那果离维萨因缘故事之解释
§242
242. Cammakkhandhake uṇṇapāvāraṇanti uṇṇāmayaṃ pāvāraṇaṃ. Vihārapacchāyāyanti vihārapaccante chāyāyaṃ. Vihārassa vaḍḍhamānacchāyāyantipi vadanti.
242. 『皮业』者，是指皮肤所生的病气或污秽。『荫蔽』者，是覆盖、遮蔽之义。『御荫』者，亦称遮蔽、保护之意。此中皮业病气即为污秽之物；而荫蔽、御荫则指栖息处的阴影。『栖息处』即僧伽所居之地，『栖息处旁』即栖息处边缘之阴影。『栖息处』增长之阴影者，亦谓之荫蔽，此即其义。
Soṇassa pabbajjākathāvaṇṇanā索那出家之说明
§243
243. Suttattho pana suttavaṇṇanātoyeva gahetabboti etthāyaṃ suttavaṇṇanā. Sītavaneti (a. ni. aṭṭha. 3.6.55) evaṃnāmake vane. Tasmiṃ kira paṭipāṭiyā pañca caṅkamanasatāni māpitāni, tesu thero attano sappāyaṃ caṅkamanaṃ gahetvā samaṇadhammaṃ karoti. Tassa āraddhavīriyassa hutvā caṅkamato pādatalāni bhijjiṃsu, jāṇūhi caṅkamato jāṇukānipi hatthatalānipi bhijjiṃsu, chiddāni ahesuṃ. Evaṃ āraddhavīriyo viharanto obhāsanimittamattakampi dassetuṃ nāsakkhi. Tassa vīriyena kilamitakāyassa caṅkamanakoṭiyaṃ pāsāṇaphalake nisinnassa yo vitakko udapādi, taṃ dassetuṃ ‘‘atha kho āyasmato’’tiādi vuttaṃ. Tattha āraddhavīriyāti paripuṇṇapaggahitavīriyā. Na anupādāya āsavehi cittaṃ vimuccatīti ‘‘sace ahaṃ ugghaṭitaññū vā vipañcitaññū vā neyyo vā, na me cittaṃ na vimucceyya, addhā pana padaparamo, yena me cittaṃ na muccatī’’ti sanniṭṭhānaṃ katvā ‘‘saṃvijjanti kho panā’’tiādīni cintesi. Tattha bhogāti upayogatthe paccattaṃ.
243. 然而经文之旨，即应依正统经文释义如实领受，此为正统经文释义也。所谓『雪林』者，指名曰萨特瓦纳之丛林。于该处有正规修行路径五处，应止步于此五处，尊长比库修持自净行为，行于清净遍林之中。其精进努力已发动时，行走时足底湿润，膝关节及手掌亦湿润，因此身体所受湿润，其状态破碎分明。正是因其精进努力持久，而观照现象所现之明相虽微弱，亦不可见。其以此精进所动身体，坐于石板上时，生起如思维波动之心念，欲示现彼善德。称此精进为充实圆满之努力。若未断诸烦恼，心意未解脱；『若吾为宿趣智、解行智或应舍智者，心则不得解脱；但以正道所至，使吾心无所解脱者』，此为其具体现前境界，谓之『相互关联』。其中所言『享用』者，即依用途而别说。
Pāturahosīti therassa cittācāraṃ ñatvā ‘‘ayaṃ soṇo ajja sītavane padhānabhūmiyaṃ nisinno imaṃ vitakkaṃ vitakketi, gantvāssa vitakkaṃ sahoḍḍhaṃ gaṇhitvā vīṇopamakammaṭṭhānaṃ kathessāmī’’ti sītavane pāturahosi. Paññatte āsaneti padhānikabhikkhū attano vasanaṭṭhāne ovadituṃ āgatassa buddhassa bhagavato nisīdanatthaṃ yathālābhena āsanampi paññapetvāva padhānaṃ karonti , aññaṃ alabhamānā purāṇapaṇṇāni saṅgharitvā upari saṅghāṭiṃ paññapenti. Theropi āsanaṃ paññapetvāva padhānaṃ akāsi, taṃ sandhāya vuttaṃ ‘‘paññatte āsane’’ti.
『速起者』者，意谓长老心行已识，称彼心念曰：『今日索那于雪林修行法地，生起此念现观，速起者也。且往观彼念，与诸善业道为伴，共同修持。』于雪林中生起此求观念，长老即速起方便。所谓礼敬长老，比库们定于自持之方所，于佛所座，安置座具，俾礼佛后于此座稳定坐具上，遂为座具，具足适用彼地。某者摒弃旧叶片堆积，置新叶片加盖袈裟，长老亦次第设座，以此方便在座。关于彼座，语中有『已设座具』之说。
Taṃkiṃ maññasīti satthā ‘‘imassa bhikkhuno avasesakammaṭṭhānena attho natthi, ayaṃ gandhabbasippe cheko ciṇṇavasī, attano visaye kathiyamāne khippameva sallakkhessatī’’ti vīṇopamaṃ kathetuṃ ‘‘taṃ kiṃ maññasī’’tiādimāha. Vīṇāya tantissare kusalatā nāma vīṇāya vādanakusalatā, so ca tattha kusalo. Mātāpitaro hissa ‘‘amhākaṃ putto aññaṃ sippaṃ sikkhanto kāyena kilamissati, idaṃ pana āsane nisinneneva sakkā uggaṇhitu’’nti gandhabbasippameva uggaṇhāpesuṃ. Tassa –
又问其意，老师称『此比库虽有最终修行处，然无实质义；此则如香艺之匠者，破坏衣服时，必速毁其标记。』以弦乐比喻，谓其于领域所作调式，可速为标识。管弦之精妙，谓之弦乐演奏技艺，此人善于此道。其父母则言：『我等子弟若学他技艺，必令身业失调；唯独此座上修学，能令其体无损。』父母以香艺喻象征传授技艺。
‘‘Satta sarā tayo gāmā, mucchanā ekavīsati;
『七种木材、三村庄，二十一种树枝；』
Ṭhānā ekūnapaññāsa, iccete saramaṇḍalā’’ti. –
『五十九处，名之曰此众林。』
Ādikaṃ gandhabbasippaṃ sabbameva paguṇaṃ ahosi. Accāyatāti atiāyatā kharamucchanā. Saravatīti sarasampannā. Kammaññāti kammakkhamā kammayoggā. Atisithilāti mandamucchanā. Same guṇe patiṭṭhitāti majjhime sare ṭhapetvā mucchitā.
最初，“gandhabba”指天界之气味，“sippa”则为能力、技艺，合之为“天界气味之能”，此乃诸善法皆具之本质。“accāyata”则为过度、超出，含有粗暴放逸之意。“saravatī”则具备泉水环流之喻，指完备具足。“kammañña”意为行为能力、作业之动力、作用相。“atisithilā”是极度松懈，放逸懈怠。“same guṇe patiṭṭhitā”表示依中等品质而立，意为在中道坚立，秉持平衡而不过于放逸。
Accāraddhanti atigāḷhaṃ. Uddhaccāya saṃvattatīti uddhatabhāvāya saṃvattati. Atilīnanti atisithilaṃ. Kosajjāyāti kusītabhāvatthāya. Vīriyasamathaṃ adhiṭṭhāhīti vīriyasampayuttaṃ samathaṃ adhiṭṭhāhi, vīriyaṃ samathena yojehīti attho. Indriyānañca samataṃ adhiṭṭhāhīti saddhādīnaṃ indriyānaṃ samataṃ samabhāvaṃ adhiṭṭhāhi. Tattha saddhaṃ paññāya, paññañca saddhāya, vīriyaṃ samādhinā, samādhiñca vīriyena yojayatā indriyānaṃ samatā adhiṭṭhitā nāma hoti. Sati pana sabbatthikā, sā sadāpi balavatīyeva vaṭṭati. Tañca pana nesaṃ yojanāvidhānaṃ visuddhimagge (visuddhi. 1.60-62) āgatanayena veditabbaṃ. Tattha ca nimittaṃ gaṇhāhīti tasmiñca samabhāve sati yena ādāse mukhabimbeneva nimittena uppajjitabbaṃ, taṃ samathanimittaṃ vipassanānimittaṃ magganimittaṃ phalanimittañca gaṇha nibbattehīti evamassa satthā arahatte pakkhipitvā kammaṭṭhānaṃ kathesi.
“accāraddhanti”指过于粗重险恶。“uddhacca”是躁动、不安，故以“uddhatabhāva”表示躁狂心理状态。“atilīnā”是过度放逸。“kosajjāya”是懈惰的根源。“vīriyasamathaṃ adhiṭṭhāhi”谓用正精进结合的禅定加持力量，意指以力量连结精进。“indriyānaṃ samataṃ adhiṭṭhāhi”则是以信等根相调顺节制六根之意。此中信以慧调节，慧以信应和，精进与禅定相辅，禅定以精进连结，共同调制六根。至于“sati”常保全力发展，不退转。以上调和法门乃净化之道中所传，依教义应当知晓。又“nimittaṃ gaṇhāhi”乃当于此等调和生起的定境，以之分别四种：止禅法门之定相、观禅法门之定相、道定相、果定相。此是世尊阿拉汉为弟子阐宣修业法门时所指出之义。
Tattha ca nimittaṃ aggahesīti samathanimittañca vipassanānimittañca aggahesi. Ekoti asahāyo. Vūpakaṭṭhoti vatthukāmehi ca kilesakāmehi ca kāyena ceva cittena ca vūpakaṭṭho. Appamattoti kammaṭṭhāne satiṃ avijahanto. Ātāpīti kāyikacetasikavīriyātāpena ātāpo. Ātappati kilesehīti ātāpo, vīriyaṃ. Pahitattoti kāye ca jīvite ca anapekkhatāya pesitatto vissaṭṭhaattabhāvo, nibbāne vā pesitacitto. Na cirassevāti kammaṭṭhānārambhato na cireneva. Aññataroti eko. Arahatanti bhagavato sāvakānaṃ arahantānaṃ abbhantaro eko mahāsāvako ahosīti attho.
此处，「摄取了相」者，即摄取了止之相与观之相。「独自」者，无有伴侣。「远离」者，以身与心皆远离了对象之欲与烦恼之欲。「不放逸」者，对业处之念不散失。「热诚」者，以身体与心理的精进之热而具热诚；所谓『热诚』，即被烦恼所灼烧者，亦即精进。「策励自己」者，因对身与命不顾惜而遣发自身、舍弃自体，或谓心已投向涅槃。「不久」者，自开始修习业处起，不需多久。「某位」者，即一位。「阿拉汉」者，其义为：成为世尊诸弟子中阿拉汉之一、一位伟大的弟子。
§244
244.Vusitavāti vutthabrahmacariyavāso. Katakaraṇīyoti catūhi maggehi kattabbaṃ katvā ṭhito. Ohitabhāroti khandhabhāraṃ kilesabhāraṃ abhisaṅkhārabhārañca otāretvā ṭhito. Anuppattasadatthoti sadattho vuccati arahattaṃ, taṃ pattoti attho. Parikkhīṇabhavasaṃyojanoti khīṇabhavabandhano. Sammadaññā vimuttoti sammā hetunā kāraṇena jānitvā vimutto. Cha ṭhānānīti cha kāraṇāni. Adhimutto hotīti paṭivijjhitvā paccakkhaṃ katvā ṭhito hoti. Nekkhammādhimuttotiādi sabbaṃ arahattavasena vuttaṃ. Arahattañhi sabbakilesehi nikkhantattā nekkhammaṃ, teheva pavivittattā paviveko, byāpajjābhāvato abyāpajjaṃ, upādānassa khayante uppannattā upādānakkhayo, taṇhāya khayante uppannattā taṇhakkhayo, sammohābhāvato asammohoti ca vuccati.
「梵行已住」者，即已住于梵行生活。「所作已办」者，以四道所应作之事已作竟而住立。「已卸重担」者，已卸下蕴之担、烦恼之担与行之担而住立。「已达自义」者，所谓『自义』即指阿拉汉果，其义为已证得此果。「诸有之结已尽」者，即系缚于有之束缚已断尽。「以正确的智慧而解脱」者，以正确的因由了知而解脱。「六处」者，即六种缘由。「倾向于……而住」者，即已通达、已现前而住。「倾向于出离」等，一切皆就阿拉汉果而说。盖阿拉汉果因从一切烦恼出离，故称『出离』；因从彼等烦恼中独处远离，故称『远离』；因无嗔恚，故称『无嗔恚』；因于取灭尽之际生起，故称『取灭尽』；因于渴爱灭尽之际生起，故称『渴爱灭尽』；因无愚痴，故称『无愚痴』。
Kevalaṃ saddhāmattakanti paṭivedharahitaṃ kevalaṃ paṭivedhapaññāya asammissaṃ saddhāmattakaṃ. Paṭicayanti punappunaṃ karaṇena vaḍḍhiṃ. Vītarāgattāti maggapaṭivedhena rāgassa vihatattāyeva nekkhammasaṅkhātaṃ arahattaṃ paṭivijjhitvā sacchikatvā ṭhito hoti, phalasamāpattivihārena viharati, tanninnamānasoyeva hotīti attho. Sesapadesupi eseva nayo.
“kevalaṃ saddhāmattaka”者，意为仅靠信心而无智慧实现之者。此等信心未由智慧证悟而复增无二，止于信为主导。“vītarāgattāti”谓因證悟之正道证入涅槃果位，断尽贪染，标识谛出离之阿拉汉，诚证已立，安住清净果中，心无依附偏离之念，表现如斯意。
Lābhasakkārasilokanti catupaccayalābhañca tesaṃyeva sukatabhāvañca vaṇṇabhaṇanañca. Nikāmayamānoti icchamāno patthayamāno. Pavivekādhimuttoti ‘‘paviveke adhimutto aha’’nti evaṃ arahattaṃ byākarotīti attho.
“lābhasakkārasiloka”此为四种因缘所得之善果，尚且须加以描述其利益与赞美之性质。“nikāmayamāno”是希求与请求之状貌。“pavivekādhimutto”谓阿拉汉为“于隔离安隐之境坚立”，即对隔离之乐获得坚固、不动之义，世尊释此为阿拉汉之说明。
Sīlabbataparāmāsanti sīlañca vatañca parāmasitvā gahitaggahaṇamattaṃ. Sārato paccāgacchantoti sārabhāvena jānanto. Abyāpajjādhimuttoti abyāpajjaṃ arahattaṃ byākaroti. Imināva nayena sabbavāresu attho daṭṭhabbo. Apicettha ‘‘nekkhammādhimuttoti imasmiṃyeva arahattaṃ kathitaṃ, sesesu pañcasu nibbāna’’nti eke vadanti. Apare ‘‘asammohādhimuttoti ettheva nibbānaṃ kathitaṃ, sesesu arahatta’’nti vadanti. Ayaṃ panettha sāro – ‘‘sabbesvevetesu arahattampi nibbānampi kathitamevāti.
“执持善法与戒律者，是因为执持戒律而已。归来的行者，因了解归来之理故，实为归来者。言无过失之成就者，是指无过失即阿拉汉果。应当以此法则观察各处之义。然若言‘出离之成就即此处之阿拉汉果，涅槃乃五蕴之余’者，以此说为一。又有言‘无迷惑之成就即此处所说涅槃，五蕴之余为阿拉汉果’者。此处精要即在于：‘所有此处所说者，皆同时涵盖阿拉汉果与涅槃’也。
Bhusāti balavanto dibbarūpasadisā. Nevassa cittaṃ pariyādiyantīti etassa khīṇāsavassa cittaṃ gahetvā ṭhātuṃ na sakkonti. Kilesā hi uppajjamānā cittaṃ gaṇhanti nāma. Amissīkatanti amissakataṃ. Kilesā hi ārammaṇena saddhiṃ cittaṃ missaṃ karonti, tesaṃ abhāvā amissīkataṃ. Ṭhitanti patiṭṭhitaṃ. Āneñjappattanti acalanappattaṃ. Vayañcassānupassatīti tassa cesa cittassa uppādampi vayampi passati. Bhusā vātavuṭṭhīti balavā vātakkhandho. Neva naṃ saṅkampeyyāti ekabhāgena cāletuṃ na sakkuṇeyya. Na sampakampeyyāti thūṇaṃ viya sabbabhāgato kampetuṃ na sakkuṇeyya. Na sampavedheyyāti vedhetvā pavedhetvā pātetuṃ na sakkuṇeyya.
地、风等诸行强力，无形神通之相显现。此无余垢者之心，不能被（外境）缠缚。因染污起时，心必受其缠持。所言无漏者，谓无所缠持。有漏者以境为缘，与心结合；无漏则断其结合。无漏心曰坚立不动，称之常住。观察其生灭，见其起亦见其灭。地强风行，风界强大。地不可摇动，即不可仅其一部分而动摇之。地不可震动，似粗树，无能震其全体。地不可刺伤，意谓虽受破坏，亦不能断裂撕毁。
Nekkhammaṃ adhimuttassāti arahattaṃ paṭivijjhitvā ṭhitassa. Sesapadesupi arahattameva kathitaṃ. Upādānakkhayassa cāti upayogatthe sāmivacanaṃ. Asammohañca cetasoti cittassa ca asammohaṃ adhimuttassa. Disvā āyatanuppādanti āyatanānaṃ uppādañca vayañca disvā. Sammā cittaṃ vimuccatīti sammā hetunā nayena imāya vipassanāya paṭipattiyā phalasamāpattivasena cittaṃ vimuccati, nibbānārammaṇe adhimuccati. Atha vā iminā khīṇāsavassa pubbabhāgapaṭipadā kathitā. Tassa hi āyatanuppādaṃ disvā imāya vipassanāya adhigatassa ariyamaggassa ānubhāvena sabbakilesehi sammā cittaṃ vimuccati. Evaṃ tassa sammā vimuttassa…pe… na vijjati. Tattha santacittassāti nibbutacittassa. Sesamettha uttānatthameva.
出离成就者谓已证阿拉汉者，此处亦称阿拉汉。余处亦称为阿拉汉。析取断除谓为与此相关之辞。心无惑即心无迷惑之意。见内界生灭，即见诸处生灭。正观心解脱，谓以正因深入观照而得正果，从而心得解脱，入涅槃境界。又或说此为无余垢果前行法门。因为观察诸处生灭，以此正观得道之心得，正心解脱，无余垢尽除。如此其正解脱…无有余处。所谓安住心即指涅槃心。句中含义即谓唯此为上义。
Soṇassa pabbajjākathāvaṇṇanā niṭṭhitā. · 索那出家之说明已毕。
Sabbanīlikādipaṭikkhepakathāvaṇṇanā一切蓝色等禁止之说明
§246
246.Addāriṭṭhakavaṇṇāti abhinavāriṭṭhaphalavaṇṇā. Udakena tintakākapattavaṇṇātipi vadanti.
「色如新鲜栋果」者，即色如新鲜栋树果实之色。亦有人说其色如以水浸湿之乌鸦翎羽之色。
Ajjhārāme upāhanapaṭikkhepakathāvaṇṇanā内室中鞋履禁止之说明
§248
248. Abhijīvanti etenāti abhijīvanikaṃ. Kintaṃ? Sippaṃ. Tenāha ‘‘yena sippenā’’tiādi.
「以此维生」者，即「维生之法」。此为何物？即技艺。因此说『以何种技艺』等。
Kaṭṭhapādukādipaṭikkhepakathāvaṇṇanā木屐等禁止之事的注释
§251
251.Uṇṇāhi katapādukāti uṇṇālomamayakambalehi, uṇṇālomehi eva vā katapādukā. Na, bhikkhave, gāvīnaṃ visāṇesu gahetabbantiādīsu ‘‘mokkhādhippāyena visāṇādīsu gahetuṃ vaṭṭatī’’ti gaṇṭhipadesu vuttaṃ.
251.“Uṇṇāhi katapādukāti”意谓用有茸毛羽毛之布或茸毛制成之凉鞋。比库们，不宜穿牛皮制品等，谓‘以解脱道路为本，宜不执持牛皮等物’之绑缚辞有此明说。
Yānādipaṭikkhepakathāvaṇṇanā乘具等禁止之事的注释
§253
253.Anujānāmi, bhikkhave, purisayuttaṃ hatthavaṭṭakanti ettha ‘‘anujānāmi, bhikkhave, purisayuttaṃ, anujānāmi, bhikkhave, hatthavaṭṭaka’’nti evaṃ paccekavākyaparisamāpanaṃ adhippetanti āha ‘‘purisayuttaṃ itthisārathi vā…pe… purisā vā, vaṭṭatiyevā’’ti. Pīṭhakasivikanti pīṭhakayānaṃ. Pāṭaṅkinti andolikāyetaṃ adhivacanaṃ.
253.比库们，我允许称为连于男子的象皮轮，这里说『我允许，诸比库，连于男子，我允许，诸比库，象皮轮』，这正是特殊语句的结尾。释义为『连于男子即为女子车夫……男人们啊，这正是车轮。』皮垫称为垫子车乘。帕坦基指抖动的身体，这是其称谓。
Uccāsayanamahāsayanapaṭikkhepakathāvaṇṇanā高床与大床禁止之事的注释
§254
254.Vāḷarūpānīti āharimāni vāḷarūpāni. ‘‘Akappiyarūpākulo akappiyamañco pallaṅko’’ti sārasamāse vuttaṃ. ‘‘Dīghalomako mahākojavoti caturaṅgulādhikalomo kāḷakojavo. ‘‘Caturaṅgulādhikāni kira tassa lomānī’’ti vacanato caturaṅgulato heṭṭhā vaṭṭatīti vadanti. Vānacitro uṇṇāmayattharaṇoti bhitticchedādivasena vicitro uṇṇāmayattharaṇo. Ghanapupphako uṇṇāmayattharaṇoti uṇṇāmayalohitattharaṇo. Pakatitūlikāti rukkhatūlalatātūlapoṭakītūlasaṅkhātānaṃ tiṇṇaṃ tūlānaṃ aññatarapuṇṇā tūlikā. ‘‘Uddalomīti ubhatodasaṃ uṇṇāmayattharaṇaṃ. Ekantalomīti ekatodasaṃ uṇṇāmayattharaṇa’’nti dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.15) vuttaṃ, sārasamāse pana ‘‘uddalomīti ekato uggatapupphaṃ. Ekantalomīti ubhato uggatapuppha’’nti vuttaṃ. ‘‘Koseyyakaṭṭissamayanti koseyyakasaṭamaya’’nti ācariyadhammapālattherena vuttaṃ. Suddhakoseyyanti ratanaparisibbanarahitaṃ. Dīghanikāyaṭṭhakathāyaṃ panettha ‘‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni vaṭṭantī’’ti vuttaṃ. Tattha ‘‘ṭhapetvā tūlika’’nti etena ratanaparisibbanarahitāpi tūlikā na vaṭṭatīti dīpeti. ‘‘Ratanaparisibbitāni vaṭṭantī’’ti iminā pana yāni ratanaparisibbitāni, tāni bhūmattharaṇavasena yathānurūpaṃ mañcādīsu ca upanetuṃ vaṭṭatīti dīpitanti veditabbaṃ. Ettha ca vinayapariyāyaṃ patvā garuke ṭhātabbattā idha vuttanayenevettha vinicchayo veditabbo. Suttantikadesanāyaṃ pana gahaṭṭhānampi vasena vuttattā tesaṃ saṅgaṇhanatthaṃ ‘‘ṭhapetvā tūlikaṃ…pe… vaṭṭantī’’ti vuttanti apare.
254.卷须形状即指引入卷须状的卷形物。言『不合宜的形状的床褥不合宜的床垫』是合成词说法。长毛粉称为大毛，四指长的毛称为黑色粗毛。说法称『据文字，毛发长于四指』，即说是在四指下方有卷。多样色彩的脓和疮理应理解为因伤割断产生的脓疮，形态多样。浓花状脓疮指带红色脓疮的脓疮。羽毛笔的盖指树毛、叶毛、棕毛所形成的三种毛中某一种。『上毛』指两侧各十多根脓疮毛。『单侧毛』指单侧十多根脓疮毛，以上见长部典注。合成词又说『上毛是单侧隆起的毛球，单侧毛是两侧隆起的毛球』。『毛布刺密集时节』是由师长法师多帕拉说法。洁净毛布指无宝石镶嵌物的毛布。在长部典注中提及『铺设毛布时宝石镶嵌物像谷粒般铺开』。其中『铺设毛布』指出即便无宝石装饰，毛布亦不旋转。『宝石铺嵌的旋转』指那些带宝石装饰，按实地着落而铺设于床垫等。此处经律注释已明，置于重载处必须稳定，因此此处得结论。经文解释中说对居家者亦有此用意。别者亦有『铺设毛布……旋转』之说。
Ajinacammehīti ajinamigacammehi. Tāni kira cammāni sukhumatarāni, tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ ‘‘ajinapaveṇī’’ti. Uttaraṃ uparibhāgaṃ chādetīti uttaracchado, vitānaṃ, tañca lohitavitānaṃ idhādhippetanti āha ‘‘uparibaddhena rattavitānenā’’ti. ‘‘Rattavitānesu ca kāsāvaṃ vaṭṭati, kusumbhādirattameva na vaṭṭatī’’ti gaṇṭhipadesu vuttaṃ. Mahāupadhānanti pamāṇātikkantaṃ upadhānaṃ. Ettha ca kiñcāpi dīghanikāyaṭṭhakathāyaṃ (dī. ni aṭṭha. 1.15) ‘‘alohitakāni dvepi vaṭṭantiyeva, tato uttari labhitvā aññesaṃ dātabbāni, dātuṃ asakkonto mañce tiriyaṃ attharitvā upari paccattharaṇaṃ datvā nipajjitumpi labhatī’’ti avisesena vuttaṃ, senāsanakkhandhakavaṇṇanāyaṃ (cūḷava. aṭṭha. 297) pana ‘‘agilānassa sīsupadhānañca pādupadhānañcāti dvayameva vaṭṭati, gilānassa bimbohanāni santharitvā upari paccattharaṇaṃ datvā nipajjitumpi vaṭṭatī’’ti vuttattā gilānoyeva mañce tiriyaṃ attharitvā nipajjituṃ labhatīti veditabbaṃ.
255.非家生皮指非家养野生动物的皮革。它们的皮革极其细腻，因此经过二次加工即精制后方可制成布料。据此称为『非家生腊布』。上部覆盖指覆盖上方部分，称为上覆盖物，铺盖，以及色彩鲜艳的覆盖物，此处称上覆盖物。这里特别指出为『用绑着的血迹的覆盖物』，意在说明清晰涵义。『血迹的覆盖物处有脓肿而非染色』的说法在布段中说明。妙法长部典注中特别提到『有两层血迹布，上层不能再给他人，为求平整反转铺设后上铺下移才能服侍并静卧』。军席节次第书也说『病人足部布和手部布，两者铺设，病人用软垫遮盖并铺设成两层服侍并静卧』，据此知病人席亦可铺设成三层服侍。
Uccāsayanamahāsayanapaṭikkhepakathāvaṇṇanā niṭṭhitā. · 高床与大床禁止之事的注释终。
Gihivikatānuññātādikathāvaṇṇanā在家人所陈设者被允许等事的注释
§256
256.Abhinissāyanisīditunti apassāya nisīdituṃ.
256.依靠而坐者即只能依着东西坐立。
Soṇakuṭikaṇṇavatthukathāvaṇṇanā索那·拘提咖那事的注释
§257
257.Papatake pabbateti ettha ‘‘pavatte pabbate’’tipi paṭhanti, pavattanāmake pabbateti attho. Soṇo upāsakotiādīsu (udā. aṭṭha. 46) nāmena soṇo nāma, tīhi saraṇagamanehi upāsakattapaṭivedanena upāsako, koṭiagghanakassa kaṇṇapiḷandhanassa dhāraṇena ‘‘koṭikaṇṇo’’ti ca vattabbe ‘‘kuṭikaṇṇo’’ti evaṃ abhiññāto, na sukumārasoṇoti adhippāyo. Ayañhi āyasmato mahākaccānassa santike dhammaṃ sutvā sāsane abhippasanno saraṇesu ca sīlesu ca patiṭṭhito papatake pabbate chāyūdakasampanne ṭhāne vihāraṃ kāretvā theraṃ tattha vasāpetvā catūhi paccayehi upaṭṭhāti. Tena vuttaṃ ‘‘āyasmato mahākaccānassa upaṭṭhāko hotī’’ti.
257.『傍山』指这里『傍山』『山上』二义皆通。净土外道苏诺等（传记典第46条）当中有名为苏诺者，既以三皈依持戒闻法为近事者，亦因得举高数百万烦恼纡丝的音名称“数百万耳”，其并非幼稚苏诺，这为释迦长老大咖吒那证实。此人听闻法教，盛意奉行教理与皈依戒律，于山阴水润处建安居房，令长老居住，并以四种条件侍奉。于是说『是为长老大咖吒那的侍者』。
So kālena kālaṃ therassa upaṭṭhānaṃ gacchati, thero cassa dhammaṃ deseti, tena saṃvegabahulo dhammacariyāyaṃ ussāhajāto viharati. So ekadā satthena saddhiṃ vāṇijjatthāya ujjeniṃ gacchanto antarāmagge aṭaviyaṃ satthe niviṭṭhe rattiyaṃ janasambādhabhayena ekamantaṃ apakkamma niddaṃ upagañchi. Sattho paccūsavelāyaṃ uṭṭhāya gato, na ekopi soṇaṃ pabodhesi, sabbe vissaritvā agamiṃsu. So pabhātāya rattiyā pabujjhitvā uṭṭhāya kañci apassanto satthena gatamaggaṃ gahetvā sīghaṃ sīghaṃ gacchanto ekaṃ vaṭarukkhaṃ upagañchi. Tattha addasa ekaṃ mahākāyaṃ virūpadassanaṃ bībhacchaṃ purisaṃ aṭṭhito muttāni attano maṃsāni sayameva khādantaṃ, disvāna ‘‘kosi tva’’nti pucchi. Petosmi, bhanteti. Kasmā evaṃ karosīti? Attano pubbakammenāti. Kiṃ pana taṃ kammanti? Ahaṃ pubbe bhārukacchanagaravāsī kūṭavāṇijo hutvā paresaṃ santakaṃ vañcetvā khādiṃ, samaṇe ca bhikkhāya upagate ‘‘tumhākaṃ maṃsaṃ khādathā’’ti akkosiṃ, tena kammena etarahi imaṃ dukkhaṃ anubhavāmīti. Taṃ sutvā soṇo ativiya saṃvegaṃ paṭilabhi.
此时今时，侍者前往侍奉长老，长老说法，因而充满精进，兴起强盛精进法行。某一次与师父同行赴商地入小道时，入林中寻觅安歇处，那夜因遇人群喧闹恐怖而独自离开。师父清晨时分起身走路，不曾唤醒一个人，众皆散去。师父晨起即起身，见了师父路径，快步走去，遇一棵椰子树。其见一形体龌龊陋坏的广大男子，正以自己的牙齿啃咬着自己的赘肉，便问『汝为何作此？』答曰『我注定如此，先前我是繁重木屑城的商人，欺骗过他人谋财，且见沙门比库乞食时说“你们吃我的肉吧”，此等恶业令我今时承受此痛苦。』闻此，苏诺大生忧惧。
Tato paraṃ gacchanto mukhato paggharitakāḷalohite dve petadārake passitvā tatheva pucchi, tepissa attano kammaṃ kathesuṃ. Te kira bhārukacchanagare dārakakāle gandhavāṇijjāya jīvikaṃ kappentā attano mātari khīṇāsave nimantetvā bhojentiyā gehaṃ gantvā ‘‘amhākaṃ santakaṃ kasmā samaṇānaṃ desi, tayā dinnaṃ bhojanaṃ bhuñjanakasamaṇānaṃ mukhato kāḷalohitaṃ paggharatū’’ti akkosiṃsu. Te tena kammena niraye paccitvā tassa vipākāvasesena petayoniyaṃ nibbattitvā tadā imaṃ dukkhaṃ anubhavanti. Tampi sutvā soṇo ativiya saṃvegajāto ahosi.
于是，他继续前行，看到前方有两个饥饿的饿鬼孩子，便问他们自己业报的情况。那两个孩子说，他们童年时曾在铁炉镇，以卖香料为生。因母亲是无贪者，招请他们去吃饭，等他们回家时，就因我们僧人所说的教法，口中吐出黑铁似的东西，因此责怪僧人。因业报果报，遂堕恶趣生为饿鬼，体验这些苦难。听闻后，索那非常震惊，心生急迫。
So ujjeniṃ gantvā taṃ karaṇīyaṃ tīretvā kuraragharaṃ paccāgato theraṃ upasaṅkamitvā katapaṭisanthāro tamatthaṃ ārocesi. Theropissa pavattinivattīsu ādīnavānisaṃse vibhāvento dhammaṃ desesi. So theraṃ vanditvā gehaṃ gato sāyamāsaṃ bhuñjitvā sayanaṃ upagato thokaṃyeva niddāyitvā pabujjhitvā sayanatale nisajja yathāsutaṃ dhammaṃ paccavekkhituṃ āraddho. Tassa taṃ dhammaṃ paccavekkhato te ca petattabhāve anussarato saṃsāradukkhaṃ ativiya bhayānakaṃ hutvā upaṭṭhāsi, pabbajjāya cittaṃ nami. So vibhātāya rattiyā sarīrapaṭijagganaṃ katvā theraṃ upagantvā attano ajjhāsayaṃ ārocetvā pabbajjaṃ yāci. Tena vuttaṃ ‘‘atha kho soṇo upāsako…pe… pabbājetu maṃ, bhante, ayyo mahākaccāno’’ti.
索那去了乌杰尼，跨过卡拉尼河，到库拉拉家，拜访那位长老，陈述缘由。长老分门别类，从不善法的逆境中说明教理。索那敬礼长老，回家，晚上用餐，躺卧休息，醒来端坐于床上，开始依教理反思。反观教法时，因忆及饿鬼之苦极为恐怖，他所服侍的心便发愿出家。他彻夜清醒，打坐觉察身体，来到长老面前，述说亲自决意出家。长老称：“当时，近事男索那……你可以出家，我是大咖吒那上师。”
Tattha yathā yathātiādipadānaṃ ayaṃ saṅkhepattho – yena yena ākārena ayyo mahākaccāno dhammaṃ deseti ācikkhati paññapeti paṭṭhapeti vivarati vibhajati uttāniṃ karoti pakāseti, tena tena me upaparikkhato evaṃ hoti ‘‘yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ, ekadivasampi kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ, saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ, idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… caritu’’nti.
此处所说‘如是如是’等词，用于说明——大咖吒那上师用何种方式，教授、传授、教授、布施、论述、区分、引导、说明教法。正因如此，我得到时时考察，教导“若能日复一日，不中断地修行此修学戒律，心灵坚定纯净，洗净污垢，无染污的行为，须按规则全然持守，非易事。尤其是在家修行者在居所中独持清净修行……”等教法。
Evaṃ attano parivitakkitaṃ soṇo upāsako therassa ārocetvā taṃ paṭipajjitukāmo ‘‘icchāmahaṃ bhante’’tiādimāha. Thero pana ‘‘na tāvassa ñāṇaṃ paripākaṃ gata’’nti upadhāretvā ñāṇaparipākaṃ āgamayamāno ‘‘dukkaraṃ kho’’tiādinā pabbajjāchandaṃ nivāresi. Tattha ekaseyyanti adutiyaseyyaṃ. Ettha ca seyyāsīsena ‘‘eko tiṭṭhati, eko gacchati, eko nisīdatī’’tiādinā nayena vuttaṃ catūsu iriyāpathesu kāyavivekaṃ dīpeti, na ekikā hutvā sayanamattaṃ. Ekabhattanti ‘‘ekabhattiko hoti rattūparato virato vikālabhojanā’’ti (dī. ni. 1.10, 194; ma. ni. 1.293 a. ni. 3.71) evaṃ vuttaṃ vikālabhojanā viratiṃ sandhāya vadati. Brahmacariyanti methunaviratibrahmacariyaṃ, sikkhattayānuyogasaṅkhātaṃ sāsanabrahmacariyaṃ vā. Iṅghāti codanatthe nipāto. Tatthevāti geheyeva. Buddhānaṃ sāsanaṃ anuyuñjāti niccasīlauposathasīlaniyamādibhedaṃ pañcaṅgaṃ aṭṭhaṅgaṃ dasaṅgañca sīlaṃ tadanurūpañca samādhipaññābhāvanaṃ anuyuñja. Etañhi upāsakena pubbabhāge anuyuñjitabbaṃ buddhasāsanaṃ nāma. Tenāha ‘‘kālayuttaṃ ekaseyyaṃ ekabhattaṃ brahmacariya’’nti.
索那近事男将他亲自思考的内容告诉长老，表示愿意依教修行。长老却说：“你的智慧尚未成熟。”并提醒他智慧成熟，发出“困难之事”等言语，令其止息出家意愿。此时安排独床卧室。借用卧席比喻身心离群，在四行路中分明指示身心的清净，而非仅仅躺卧。所谓独身者，是夜晚远离不正当饮食而修行。所谓梵行，是指远离淫欲的梵行，依戒律守持戒法。‘应当’之词用于鼓励。‘此处’是指家中。此人修持佛教教法，依律毕竟遵守，如持常戒、波萨他戒、须知等五种类、八支、十种戒相，依此修习定慧。此为近事男应早已修学的佛法。因此说“独持清净的卧室梵行”之说。
Tattha kālayuttanti cātuddasīpañcaddasīaṭṭhamīpāṭihārikapakkhasaṅkhātena kālena yuttaṃ, yathāvuttakāle vā tuyhaṃ anuyuñjantassa yuttaṃ patirūpaṃ sakkuṇeyyaṃ, na sabbakālaṃ sabbanti adhippāyo . Sabbametaṃ ñāṇassa aparipakkattā tassa kāmānaṃ duppahānatāya sammā paṭipattiyaṃ yogyaṃ kārāpetuṃ vadati, na pabbajjāchandaṃ nivāretuṃ. Pabbajjābhisaṅkhāroti pabbajituṃ ārambho ussāho. Paṭippassambhīti indriyānaṃ aparipakkattā saṃvegassa ca nātitikkhabhāvato vūpasami. Kiñcāpi paṭippassambhi, therena vuttavidhiṃ pana anutiṭṭhanto kālena kālaṃ theraṃ upasaṅkamitvā payirupāsanto dhammaṃ suṇāti. Tassa vuttanayeneva dutiyampi pabbajjāya cittaṃ uppajji, therassa ca ārocesi, dutiyampi thero paṭikkhipi. Tatiyavāre pana ñāṇassa paripakkabhāvaṃ ñatvā ‘‘idāni naṃ pabbājetuṃ kālo’’ti thero pabbājesi, pabbajitañca taṃ tīṇi saṃvaccharāni atikkamitvā gaṇaṃ pariyesitvā upasampādesi. Taṃ sandhāya vuttaṃ ‘‘dutiyampi kho soṇo…pe… upasampādesī’’ti.
所谓‘时机具足’，是指十四五、十八日的特殊吉时，以此相应。就是在适当时机开始修行，修行以相称、合适而非全时总是加以。此乃因智慧未圆满，难以断除贪欲，故劝行适当正行，不令出家意愿消除。所谓出家意志，是指开始出家修学的努力。所谓行止安稳，是指感官智慧未成熟、不急躁伤害的平静。还有安稳的行止，长老条例在未违持戒之前，适时拜访长老聆听教法。按此规矩，第二次出家心生，长老告知，第二次出家遭否，第三次在智慧成熟时，长老认为时机已到，遂为其出家，三年后访问僧团受具足戒。相关经文有“第二次索那……受具足戒”等。
Tattha appabhikkhukoti katipayabhikkhuko. Tadā kira bhikkhū yebhuyyena majjhimadeseyeva vasiṃsu, tasmā tattha katipayā eva ahesuṃ . Te ca ekasmiṃ gāme eko, ekasmiṃ nigame dveti evaṃ visuṃ visuṃ vasiṃsu. Kicchenāti dukkhena. Kasirenāti āyāsena. Tato tatoti tasmā tasmā gāmanigamādito. Therena hi katipaye bhikkhū ānetvā aññesu ānīyamānesu pubbe ānītā kenacideva karaṇīyena pakkamiṃsu, kañci kālaṃ āgametvā puna tesu ānīyamānesu itare pakkamiṃsu. Evaṃ punappunaṃ ānayanena sannipāto cireneva ahosi. Theropi tadā ekavihārī ahosi. Tena vuttaṃ ‘‘tiṇṇaṃ vassānaṃ…pe… sannipātāpetvā’’ti.
这里所说“少数比库”，是说当时僧团主要居住在中部地区，所以只有少数比库存在。分布各村庄城镇，彼此居住分散。‘苦楚’是指吃苦难，‘劳苦’是指疲劳艰难。因此各村镇差异如此。长老带领部分比库到别处托钵，旧托钵人回来后，逐渐接替别处。以此反复往来聚集了众僧团，多年后成为常住僧团。长老本人当时独居一斋舍。有语云“聚集三年……”
Vassaṃvutthassāti vassaṃ upagantvā vusitavato. Ediso ca ediso cāti evarūpo ca evarūpo ca. ‘‘Evarūpāya nāma rūpakāyasampattiyā samannāgato, evarūpāya dhammakāyasampattiyā samannāgato’’ti sutoyeva me so bhagavā. Na ca mayā sammukhā diṭṭhoti ettha pana puthujjanasaddhāya eva āyasmā soṇo bhagavantaṃ daṭṭhukāmo ahosi. Aparabhāge pana satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā paccūsasamayaṃ ajjhiṭṭho soḷasa aṭṭhakavaggiyāni satthu sammukhā aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā atthadhammapaṭisaṃvedī hutvā bhaṇanto dhammupasañhitapāmojjādimukhena samāhito sarabhaññapariyosāne vipassanaṃ paṭṭhapetvā saṅkhāre sammasanto anupubbena arahattaṃ pāpuṇi. Etadatthameva hissa bhagavatā attanā saddhiṃ ekagandhakuṭiyaṃ vāso āṇattoti vadanti.
「起居适意」者，谓起居适意已久住过。尔时所者，谓是相同种类。此外如是种类，如是形态，谓“具此形态的色身因缘成就，具此形态的法身因缘成就”──我即亲闻世尊如是说。然我未曾亲见（世尊现身）。此处乃以外道信解，比库具寿索那因欲见世尊而向佛精进。后来诸佛之时，同住一处名为一香庵（意即一香独处小屋）内，于最近之际，曾迪十九部律藏，于佛前立足敬礼，内心了然通达一切义理，了知法义而证得喜悦等禅定所摄，精勤调伏五蕴，渐次增长内观禅慧，终获阿拉汉果。依此义，谓世尊当时亦居一香庵。
Keci panāhu ‘‘na ca mayā sammukhā diṭṭhoti idaṃ rūpakāyadassanameva sandhāya vuttaṃ. Āyasmā hi soṇo pabbajitvā therassa santike kammaṭṭhānaṃ gahetvā ghaṭento vāyamanto anupasampannova sotāpanno hutvā upasampajjitvā ‘upāsakāpi sotāpannā honti, ahampi sotāpanno, kimettha citta’nti uparimaggatthāya vipassanaṃ vaḍḍhetvā antovasseyeva chaḷabhiñño hutvā visuddhipavāraṇāya pavāresi. Ariyasaccadassanena bhagavato dhammakāyo diṭṭho nāma hoti. Vuttañhetaṃ ‘yo kho, vakkali, dhammaṃ passati, so maṃ passatī’ti (saṃ. ni. 3.87). Tasmāssa dhammakāyadassanaṃ pageva siddhaṃ, pavāretvā pana rūpakāyaṃ daṭṭhukāmo ahosī’’ti.
亦有说此者：「我未曾亲见」，此仅指见色身之说。比库具寿索那出家后，在长老面前修习禅法，勤奋精进，如同已获斯陀含证，受持戒律，心生内观禅修，六个月内精进慧觉，乃至开示清净，显现圣谛之法身，称世尊之法身真实显现。正如经中所言：「无论谁见法者，即见我也」（杂藏第3卷87节）。故彼见法身已成就，开示法身故心生欲见色身之欲。
Pāsādikantiādipadānaṃ attho aṭṭhakathāyameva vutto. Tattha visūkāyikavipphanditānanti paṭipakkhabhūtānaṃ diṭṭhicittavipphanditānanti attho. Pāsādikanti (udā. aṭṭha. 10) vā dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāketumālālaṅkatāya samantapāsādikāya attano sarīrappabhāya sampattiyā rūpakāyadassanabyāvaṭassa janassa sabbabhāgato pasādāvahaṃ. Pasādanīyanti dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasaāveṇikabuddhadhammappabhutiaparimāṇaguṇagaṇasamannāgatāya dhammakāyasampattiyā parikkhakajanassa pasādanīyaṃ pasīditabbayuttaṃ pasādakaṃ vā. Santindriyanti cakkhādipañcindriyalolatāvigamena vūpasantapañcindriyaṃ. Santamānasanti chaṭṭhassa manindriyassa nibbisevanabhāvūpagamanena vūpasantamānasaṃ. Uttamadamathasamathaṃ anuppattanti lokuttarapaññāvimutticetovimuttisaṅkhātaṃ uttamaṃ damathaṃ samathañca anuppatvā adhigantvā ṭhitaṃ. Dantanti suparisuddhakāyasamācāratāya hatthapādakukkuccābhāvato davādiabhāvato ca kāyena dantaṃ. Guttanti suparisuddhavacīsamācāratāya niratthakavācābhāvato ravādiabhāvato ca vācāya guttaṃ. Yatindriyanti suparisuddhamanosamācāratāya ariyiddhiyogena abyāvaṭaappaṭisaṅkhupekkhābhāvato ca manindriyavasena yatindriyaṃ. Nāganti chandādivasena agamanato, pahīnānaṃ rāgādikilesānaṃ apunāgamanato apaccāgamanato kassacipi āgussa sabbathāpi akaraṇato, punabbhavassa ca agamanatoti imehi kāraṇehi nāgaṃ. Ettha ca ‘‘pāsādika’’nti iminā rūpakāyena bhagavato pamāṇabhūtataṃ dīpeti, ‘‘pasādanīya’’nti iminā dhammakāyena. ‘‘Santindriya’’ntiādinā sesehi pamāṇabhūtataṃ dīpeti, tena catuppamāṇike lokasannivāse anavasesato sattānaṃ bhagavato pamāṇabhāvo pakāsitoti veditabbo. Ekavihāreti ekagandhakuṭiyaṃ. Gandhakuṭi hi idha ‘‘vihāro’’ti adhippeto. Vatthunti vasituṃ.
所谓「适意」「悅意」等诸名义，皆于此注疏中先行说明。适意者，意谓如优美壮丽之大丈夫特征，将自身形体光明华美，成为令人眷恋依止之色身诸部位皆具，使人心生适意。悅意者，则是以十八种超凡具足之法身成就，使众生因见具足法身生起悅意与敬信。圣根指眼等五根眼感受离散之现象。安静心者，谓第六意根不与外境交感，心识清净。善调伏者，谓心境超越世俗，通过出世入世智慧实现最上禅定与正定。驯服者，指身行为严谨纯净，无手足烦恼等行为无障碍。缄默者，指口语纯净，无妄语等恶言。自约者，指善调伏心意，以圣人神通建立心理坚固不动摇。释意：「龙」者，指放弃诸烦恼不复回转，摒除一切嗔恨雅利亚不复干扰故名「龙」。以上称谓以此色身与法身分别显现，并以四维度（色身、法身、根、心）示现世尊无处不在。独处焉，谓独居一处香庵小室。香庵者，谓居止处。
§258
258.Ajjhokāse vītināmetvāti (udā. aṭṭha. 46) ajjhokāse nisajjāya vītināmetvā. ‘‘Yasmā bhagavā āyasmato soṇassa samāpattisamāpajjanena paṭisanthāraṃ karonto sāvakasādhāraṇā sabbā samāpattiyo anulomapaṭilomaṃ samāpajjanto bahudeva rattiṃ ajjhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṃ pāvisi, tasmā āyasmāpi soṇo bhagavato adhippāyaṃ ñatvā tadanurūpaṃ sabbā tā samāpattiyo samāpajjanto bahudeva rattiṃ ajjhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṃ pāvisī’’ti keci vadanti. Pavisitvā ca bhagavatā anuññāto cīvaraṃ tirokaraṇīyaṃ katvāpi bhagavato pādapasse nisajjāya vītināmesi. Ajjhesīti āṇāpesi. Paṭibhātu taṃ bhikkhu dhammo bhāsitunti bhikkhu tuyhaṃ dhammo bhāsituṃ upaṭṭhātu ñāṇamukhaṃ āgacchatu, yathāsutaṃ yathāpariyattaṃ dhammaṃ bhaṇāhīti attho.
258.意指出入坐姿时叠合足趺坐，即称「叠足坐待」。有说法谓：世尊居住时，索那比库每日入定等禅修时，作如法受持。世尊入定休息时，亦叠足坐待。故此，索那亦依佛之指示，于佛足前入此坐姿。后有云，「此为僧弟子所称，汝应根据教理，善说法义，作法师职责，依真理阐述所闻法理」。即意希比库依教行事，明辨法理。
Sabbāneva aṭṭhakavaggikānīti aṭṭhakavaggabhūtāni kāmasuttādīni (mahāni. 1) soḷasa suttāni. Sarena abhāsīti suttussāraṇasarena abhāsi, sarabhaññavasena kathesīti attho. Sarabhaññapariyosāneti ussāraṇāvasāne. Suggahitānīti sammā uggahitāni. Sumanasikatānīti suṭṭhu manasi katāni. Ekacco uggahaṇakāle sammā uggahetvāpi pacchā sajjhāyādivasena manasikaraṇakāle byañjanāni vā micchā ropeti, padapaccābhaṭṭhaṃ vā karoti, na evamayaṃ. Iminā pana sammadeva yathuggahitaṃ manasi katāni. Tena vuttaṃ ‘‘sumanasikatānīti suṭṭhu manasi katānī’’ti. Sūpadhāritānīti atthatopi suṭṭhu upadhāritāni. Atthe hi suṭṭhu upadhārite sakkā pāḷi sammā ussāretuṃ. Kalyāṇiyāpi vācāya samannāgatoti sithiladhanitādīnaṃ yathāvidhānaṃ vacanena parimaṇḍalapadabyañjanāya poriyā vācāya samannāgato. Vissaṭṭhāyāti vimuttāya. Etenassa vimuttavāditaṃ dasseti. Anelagalāyāti elaṃ vuccati doso, taṃ na paggharatīti anelagalā, tāya niddosāyāti attho. Atha vā anelagalāyāti anelāya ca agalāya ca, niddosāya agalitapadabyañjanāya aparihīnapadabyañjanāyāti attho. Tathā hi naṃ bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kalyāṇavākkaraṇānaṃ yadidaṃ soṇo kuṭikaṇṇo’’ti (a. ni. 1.198, 206) etadagge ṭhapesi. Atthassa viññāpaniyāti yathādhippetaṃ atthaṃ ñāpetuṃ samatthāya.
所谓「所有」十九部律藏，即五欲章节等大部十九种经典。谓其义如宗旨摘要者亦是。以广义言，谓总括之义。所谓「广义摘要」者，谓完整且精髓汇总成册。善用者，谓经义讲解悉皆深入明了讲说者。善思者，谓心专注明了。叙及未遂时有误导妄加增添，造作错误，关乎文字偏差等，谓无此用意。是故文义须准确反映善意，故曰「善思」。所谓「文义正确」者，谓释义精准无误亦可完整翻译巴利。谓善词语具备恰当严谨义理表达。智德善言者，谓善巧阐说无误漏。所谓「解脱」者，意涵智慧放下与禅定脱离烦恼。所谓「疑难释怀」者，谓斯文中不存仇恨与相关妄执。此由佛言：「此乃我比库中贤者善语代表，索那长老也」。此意义彰显此者可正确示现理义。
Kativassoti so kira majjhimavayassa tatiye koṭṭhāse ṭhito ākappasampanno ca paresaṃ ciratarapabbajito viya khāyati. Taṃ sandhāya bhagavā pucchīti keci, taṃ akāraṇaṃ. Evaṃ santaṃ samādhisukhaṃ anubhavituṃ yutto, ettakaṃ kālaṃ kasmā pamādaṃ āpannosīti pana anuyuñjituṃ satthā ‘‘kativassosī’’ti taṃ pucchi. Tenevāha ‘‘kissa pana tvaṃ bhikkhu evaṃ ciraṃ akāsī’’ti. Tattha kissāti kiṃkāraṇā. Evaṃ ciraṃ akāsīti evaṃ cirāyi, kena kāraṇena evaṃ cirakālaṃ pabbajjaṃ anupagantvā agāramajjhe vasīti attho. Ciraṃ diṭṭho meti cirena cirakālena mayā diṭṭho. Kāmesūti vatthukāmesu kilesakāmesu ca. Ādīnavoti doso. Apicāti kāmesu ādīnave kenaci pakārena diṭṭhepi na tāvāhaṃ gharāvāsato nikkhamituṃ asakkhiṃ. Kasmā? Sambādho gharāvāso, uccāvacehi kiccakaraṇīyehi samupabyūḷho agāriyabhāvo. Tenevāha ‘‘bahukicco bahukaraṇīyo’’ti.
所谓「多少年」者，即中年，指三十余岁之间。形容比库具寿约于此年龄段，表现定力充足而久居僧团之象。世尊问此者曰：「你空守僧团多久？」谓久在寺院不出家门。因何久居寺中？即以此问题询问，其作答意谓因对欲界烦恼贪欲与恶心愤怒所困扰，虽然明知其害，然束缚于俗世家庭、繁务缠身，乃致不能远离宅舍出家。如佛言：「事多，事需处理众多」。
Etamatthaṃ viditvāti kāmesu yathābhūtaṃ ādīnavadassino cittaṃ cirāyitvāpi gharāvāse na pakkhandati, aññadatthu padumapalāse udakabindu viya vinivattatiyevāti etamatthaṃ sabbākārato viditvā. Imaṃ udānanti pavattiṃ nivattiñca sammadeva jānanto pavattiyaṃ taṃnimitte ca na kadācipi ramatīti idamatthadīpakaṃ imaṃ udānaṃ udānesi.
所谓洞悉此义，乃是谓心识于欲境中，虽长时间留恋宅舍，却不生动摇；犹如水滴在荷叶边缘，圆润而自回转。此义全面洞察而知。所谓此语：‘鸣声与运动’，既了知运动与止息、公正无误，故释此鸣声。
Tattha disvā ādīnavaṃ loketi sabbasmimpi saṅkhāraloke ‘‘anicco dukkho vipariṇāmadhammo’’tiādīnavaṃ dosaṃ paññācakkhunā passitvā. Etena vipassanācāro kathito. Ñatvā dhammaṃ nirūpadhinti sabbūpadhipaṭinissaggattā nirupadhiṃ nibbānadhammaṃ yathābhūtaṃ ñatvā, nissaraṇavivekāsaṅkhatāmatasabhāvato maggañāṇena paṭivijjhitvā. ‘‘Disvā ñatvā’’ti imesaṃ padānaṃ ‘‘ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hoti, paññāya cassa disvā āsavā parikkhīṇā hontī’’tiādīsu (ma. ni. 1.271) viya hetuatthatā daṭṭhabbā. Ariyo na ramatī pāpeti kilesehi ārakattā ariyo sappuriso aṇumattepi pāpe na ramati. Kasmā? Pāpe na ramatī sucīti suvisuddhakāyasamācārāditāya suci suddhapuggalo rājahaṃso viya uccāraṭṭhāne pāpe saṃkiliṭṭhadhamme na ramati nābhinandati. ‘‘Pāpo na ramatī suci’’ntipi pāṭho, tassattho – pāpo puggalo suciṃ anavajjaṃ vodānadhammaṃ na ramati, aññadatthu gāmasūkarādayo viya uccāraṭṭhānaṃ asuciṃ saṃkilesadhammaṃyeva ramatīti paṭipakkhato desanaṃ parivatteti.
这里所见‘苦厌世’，即于诸行法界中，洞见“无常、苦、变迁法”的内在苦厌；以智慧之眼观察烦恼。此乃正见修行者所说。知法明理者彻查法义，断却一切烦恼，离欲断染，真实了知涅槃之义。依止涅槃道智，见其真实本质。所谓“见知”，如释经文言：“取破壶者得力，见狮生怖，智者见之烦恼尽。”圣者远离恶行烦恼，即便一丝恶亦不亲近。何以故？圣者已修正行身洁净，犹如洁白纯净天鹅，不乐不喜恶行，岂若乡野猪狗仅乐污秽之处。此句“恶行不乐”正是其义故，因之诠释者说：恶人不欢善洁者，反之如乡野猪狗，只乐污秽境界。
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§259
259.Kāḷasīhoti kāḷamukhavānarajāti. Sesamettha pāḷito aṭṭhakathāto ca suviññeyyamevāti.
259.黑狮，即黑脸的猴族。此处托钵论注中亦谨慎记载并得闻悉。
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