1. Mahākhandhakaṃ

506 段 · CSCD 巴利原典

1. Mahākhandhakaṃ一、大篇集

Bodhikathāvaṇṇanā菩提叙事注释

Idāni ubhatovibhaṅgānantaraṃ saṅgahamāropitassa mahāvaggacūḷavaggasaṅgahitassa khandhakassa atthasaṃvaṇṇanaṃ ārabhitukāmo ‘‘ubhinnaṃ pātimokkhāna’’ntiādimāha. Tattha ubhinnaṃ pātimokkhānanti ubhinnaṃ pātimokkhavibhaṅgānaṃ. Pātimokkhaggahaṇena hettha tesaṃ vibhaṅgo abhedena gahito. Yaṃ khandhakaṃ saṅgāyiṃsūti sambandho. Khandhānaṃ samūho khandhako, khandhānaṃ vā pakāsanato dīpanato khandhako. ‘‘Khandhā’’ti cettha pabbajjupasampadādivinayakammasaṅkhātā cārittavārittasikkhāpadasaṅkhātā ca paññattiyo adhippetā. Pabbajjādīni hi bhagavatā paññattattā ‘‘paññattiyo’’ti vuccanti. Paññattiyañca khandhasaddo dissati ‘‘dārukkhandho aggikkhandho’’tiādīsu viya. Apica bhāgarāsaṭṭhatāpettha yujjatiyeva tāsaṃ paññattīnaṃ bhāgato rāsito ca vibhattattā. Khandhakovidāti paññattibhāgarāsaṭṭhavasena khandhaṭṭhe kovidā.

如今，对于两部律藏编成之后，汇集于大部与小部律合集篇的律藏法规条文解释，为开始说明其义，作了“二部律藏”之名号的说明。这里所说的“二部律藏”，是指律藏中两部分律的法规文。所谓律藏“收集”，乃指这两部分律法规合而为一，并无区别而收录在一起。所谓“合集”，是指这些法规之间彼此有关联。所谓“部”，是指律藏的整体集体；“部”亦表示揭示出这些法规的篇章。此处的“部”，特指出家与受戒等修律行为相关的戒律条例，以及行为规范的戒条，共同组成固定规定形式的名词。出家与受戒等，世尊已定名为“固定规定”。“固定规定”这个部类，即如同“木之部”“火之部”等类；同时因其数量汇集于此，因此称为“部”的集聚。所谓“律藏明达者”，则指对这些固定规定的集聚有所熟谙者。

Padabhājanīye yesaṃ padānaṃ atthā yehi aṭṭhakathānayehi pakāsitāti yojetabbaṃ. Te ce puna vadeyyāmāti te ce aṭṭhakathānaye punapi vadeyyāma. Atha vā padabhājanīye yesaṃ padānaṃ ye atthā heṭṭhā pakāsitā, te ce atthe puna vadeyyāmāti yojetabbaṃ. Imasmiṃ pakkhe hi-saddo padapūraṇe daṭṭhabbo. Pariyosānanti saṃvaṇṇanāpariyosānaṃ. Uttānā ceva ye atthāti ye atthā pubbe apakāsitāpi uttānā agambhīrā.

此处对分解解释的词句，乃是依据其原义与各作者的解说而定。若是对分解项进行再次说明，亦可进行说明。或针对某些应分解的词句，其意义在下面已阐明，则也可在相关义处再次解释。此处“分解词句”的“词本足”，为充分补充词义故需查看。所谓“结束”，是指对解释部分的终结。词义既明，则先前未说明的事项亦随之终止。

§1

1.Visesakāraṇaṃ natthīti ‘‘yena samayena āyasmato sāriputtattherassa sikkhāpadapaññattiyācanahetubhūto parivitakko udapādi, tena samayenā’’tiādinā vuttakāraṇaṃ viya idha visesakāraṇaṃ natthi. Ayamabhilāpoti ‘‘tena samayenā’’ti ayamabhilāpo. Kiṃ panetassa vacane payojananti yadi visesakāraṇaṃ natthi, etassa vacane kiṃ payojananti adhippāyo. Nidānadassanaṃ payojananti yojetabbaṃ. Tameva vibhāvetuṃ ‘‘yā hi bhagavatā’’tiādi vuttaṃ.

一、没有特别原因意——“某一时刻，因长老沙利多比库的戒条解释而生疑义，故而特作说明”之类说法，这里并无特别原因存在。所谓这种附属叙述，仅为“当时”之说，而无特殊理由。在此文意里，“那时”一语仅是呼应前文，为说明原因而出现。若言无特别缘故，则对此语的意义为何，此语的用意为何，便须从原因示现的句中寻求理解。以理结因的展示为用意，是可合适的解释。对此可参照“世尊所说……”之类文字的意涵。

Mahāvelā viya mahāvelā, vipulavālukapuñjatāya mahanto velātaṭo viyāti attho. Tenāha ‘‘mahante vālikarāsimhīti attho’’ti. Uru maru sikatā vālukā vaṇṇu vālikāti ime saddā samānatthā, byañjanameva nānaṃ. Tenāha ‘‘urūti vālikā vuccatī’’ti.

“大沙漏”如“大沙漏”，比喻为大海岸边聚积众多沙粒的巨大沙砾海岸。这即是“大沙漏”一词的本义。故作解释：“大沙砾海岸即‘大沙砾砂’之意”。“宽大、多沙之海岸乃曰沙砾”，此为其字义。而“宽大”及“沙砾”二词发音相同，但含义不同。故作解释“宽大者，谓‘沙砾’之称”。

Ito paṭṭhāya ca –

以下是正文的开端——

Yasmā suttantapāḷīnaṃ, attho saṅkhepavaṇṇito;

主因是由于经文的巴利文义已简略阐述；

Tasmā mayaṃ karissāma, tāsaṃ atthassa dīpanaṃ.

因此，我们当作此事，即为其利益的提示和启发。

Najjāti (udā. aṭṭha. 1) nadati sandatīti nadī, tassā najjā, nadiyā ninnagāyāti attho. Nerañjarāyāti ‘‘nelañjalāyā’’ti vattabbe la-kārassa ra-kāraṃ katvā ‘‘nerañjarāyā’’ti vuttaṃ, kaddamasevālapaṇakādidosarahitasalilāyāti attho. Keci ‘‘nīlaṃjalāyāti vattabbe nerañjarāyāti vutta’’nti vadanti, nāmameva vā etaṃ tassā nadiyāti veditabbaṃ. Tassā nadiyā tīre yattha bhagavā vihāsi, taṃ dassetuṃ ‘‘bodhirukkhamūle’’ti vuttaṃ. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷava. khaggavisāṇasuttaniddesa 121) ettha maggañāṇaṃ bodhīti vuttaṃ, ‘‘pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) ettha sabbaññutaññāṇaṃ. Tadubhayampi bodhiṃ bhagavā ettha pattoti rukkhopi ‘‘bodhirukkho’’tveva nāmaṃ labhi. Atha vā satta bojjhaṅge bujjhatīti bhagavā bodhi. Tena bujjhantena sannissitattā so rukkho ‘‘bodhirukkho’’ti nāmaṃ labhi. Aṭṭhakathāyaṃ pana ekadeseneva atthaṃ dassetuṃ ‘‘bodhi vuccati catūsu maggesu ñāṇa’’ntiādi vuttaṃ. Mūleti samīpe. Paṭhamābhisambuddhoti anunāsikalopenāyaṃ niddesoti āha ‘‘paṭhamaṃ abhisambuddho’’ti. Paṭhamanti ca bhāvanapuṃsakaniddeso, tasmā abhisambuddho hutvā sabbapaṭhamaṃ bodhirukkhamūle viharatīti evamettha sambandho veditabbo.

“纳迦提”（依《上座部释义》第一卷）意为“河流”，河流因此称为纳迦提，即河的别称。尼罗江的名字来自巴利语中缺少“哑音”之水的意思。有人说“尼蓝迦拉”指“尼蓝扎拉”，这是将字母“拉”调换成“尔”的结果。其意为“头发之水”，即水中有秃发或毛发的意思。另有人说“尼蓝扎拉”本应作“尼蓝迦拉”，名称本身即是那条河的称谓。世尊在该河岸边修行处说“菩提树根下”，此处“菩提”指“四圣谛中的智慧道知”（《小经注》《如来利剑经释》121），此智慧称作菩提；“获得菩提者”意指智慧周全者（《长部尼拘陆经》3.217）；因此世尊得到了这一智慧，树也因此被称为“菩提树”。同时，世尊凭借七觉支而证得觉境，故树称“菩提树”。《注疏》中仅一句话阐明“菩提是四圣谛智慧”，位于树根旁。所谓“初转法轮者”，亦是赞誉此处，意味着他第一次成就无上正觉，即成为初转法轮者，到达菩提树根处修行，此关系应如此理解。

Athakho bhagavāti ettha athāti tasmiṃ samayeti evamattho gahetabbo anekatthattā nipātānaṃ, yasmiṃ samaye abhisambuddho hutvā bodhirukkhamūle viharati, tasmiṃ samayeti attho. Teneva udānapāḷiyaṃ (udā. 2) ‘‘tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī’’ti vuttaṃ. Athāti vā pacchāti imasmiṃ atthe nipāto, tasmā abhisambodhito pacchāti evamattho gahetabbo. Khoti padapūraṇe nipāto. Satta ahāni sattāhaṃ. Accantasaṃyoge cetaṃ upayogavacanaṃ. Yasmā bhagavā taṃ sattāhaṃ nirantaratāya accantameva phalasamāpattisukhena vihāsi, tasmā ‘‘sattāha’’nti accantasaṃyogavasena upayogavacanaṃ vuttaṃ. Ekapallaṅkenāti visākhapuṇṇamāya anatthaṅgateyeva sūriye aparājitapallaṅkavasena vajirāsane nisinnakālato paṭṭhāya sakimpi anuṭṭhahitvā yathābhujitena ekeneva pallaṅkena.

“阿达阇羅佛陀”中“阿达”意指“当时”，即那个时候；“佛陀”指证得菩提的正觉者。因此，“阿达佛陀”即意味着那时菩提树根处成正觉者。此处“阿达”具有多义，乃多个不同用法的同形词，指佛陀于那时在菩提树下修行之时。对此，《优陀那译》二篇中称“彼时佛陀坐于一张床榻上，感得涅槃之乐”。“阿达”亦可解为“之后”，即时序上此为之后阶段。《注疏》引此语，说明“阿达”乃一句补足词，旨在补满句意。“七日”乃指出佛陀连续七昼夜安住于菩提树下，因持续得无上解脱之乐，故用“七日”此词。至于“一张床榻”，乃指于维萨卡满月无月食之日，于无敌金刚宝座之上安坐时，设有单人床榻，佛陀在此安稳坐禅。

Vimuttisukhapaṭisaṃvedīti ettha tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavimuttīsu pañcasu paṭippassaddhivimuttisaṅkhātā bhagavato phalavimutti adhippetāti āha ‘‘vimuttisukhaṃ phalasamāpattisukhaṃ paṭisaṃvedayamāno’’ti. Vimuttīti ca upakkilesehi paṭippassaddhivasena cittassa vimuttabhāvo, cittameva vā tathā vimuttaṃ veditabbaṃ. Tāya vimuttiyā jātaṃ, sampayuttaṃ vā sukhaṃ vimuttisukhaṃ. ‘‘Yāyaṃ, bhante, upekkhā sante sukhe vuttā bhagavatā’’ti (ma. ni. 2.88) vacanato upekkhāpi cettha sukhamicceva veditabbā. Tathā hi vuttaṃ sammohavinodaniyaṃ (vibha. aṭṭha. 232) ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti. Bhagavā hi catutthajjhānikaṃ arahattaphalasamāpattiṃ samāpajjati, na itaraṃ. Atha vā ‘‘tesaṃ vūpasamo sukho’’tiādīsu (dī. ni. 2.221, 272) yathā saṅkhāradukkhavūpasamo ‘‘sukho’’ti vuccati, evaṃ sakalakilesadukkhūpasamabhāvato aggaphale labbhamānā paṭippassaddhivimutti eva idha ‘‘sukha’’nti veditabbā.

关于“涅槃乐感受”，此处指出佛陀得者乃依五种断除烦恼的觉悟之乐，此乐为觉悟之果报。《注疏》称“涅槃乐”乃果报之乐，即最终证得的清净解脱之乐。涅槃意为心离碍障，乐即解脱喜悦。在此乐中，心的解脱状态即为涅槃之体现。由此而生的乐称为“涅槃乐”，相应“乐得涅槃”。“念调伏经”云心中存在的舍，也称作乐，此‘舍’为心中的平静之乐。又《阿毗达摩释》曰“舍为心的持续”，舍即平静无挂碍的心乐。世尊在成就阿拉汉果时，即证得此乐境。亦有说法称此乐为诸心法灭尽后的乐，即“枯焉无为乐”等，谨述如下：“诸苦灭尽即为乐”，此意即“涅槃乐”。

Athāti adhikāratthe nipāto, khoti padapūraṇe. Tesu adhikāratthena ‘‘athā’’ti iminā vimuttisukhapaṭisaṃvedanato aññaṃ adhikāraṃ dasseti. Ko panesoti? Paṭiccasamauppādamanasikāro. Rattiyāti avayavasambandhe sāmivacanaṃ. Paṭhamanti accantasaṃyogatthe upayogavacanaṃ . Bhagavā hi tassā rattiyā sakalampi paṭhamaṃ yāmaṃ teneva manasikārena yutto ahosīti.

“阿塔”意为“阿达”的修饰词，作句中补足。佛陀因涅槃乐感故，不仅现行涅槃乐感受，而且此词旨在提示另一义涵。“何义？”谓“依缘觉”，即对缘起法的觉察。此处“夜”为身心部位间的连续词。首语“初”说明诸缘起事理相关的持续联系。佛陀于此夜晚的第一个时刻，凭缘起觉知与心相应而得解脱乐。

Paccayākāranti avijjādipaccayadhammaṃ. Paṭiccāti paṭimukhaṃ gantvā, kāraṇasāmaggiṃ apaṭikkhipitvāti attho. Paṭimukhagamanañca paccayassa kāraṇasāmaggiyā aṅgabhāvena phalassa uppādanameva. Apaṭikkhipitvāti pana vinā tāya kāraṇasāmaggiyā aṅgabhāvaṃ agantvā sayameva na uppādetīti attho. Etena kāraṇabahutā dassitā. Avijjādiekekahetusīsena hi hetusamūho niddiṭṭho. Sahiteti samudite, avinibbhutteti attho. Avijjādiko hi paccayadhammo sahiteyeva aññamaññaṃ avinibbhogavuttidhamme uppādeti. Iminā paccayuppannadhammabahutā dassitā. Ubhayenapi ‘‘ekaṃ na ekato’’tiādinayo (vibha. aṭṭha. 226 saṅkhārapadaniddesa; visuddhi. 2.617) dīpito hoti. Ekato hi kāraṇato na idha kiñci ekaṃ phalamatthi, na anekaṃ, nāpi anekehi kāraṇehi ekaṃ, anekehi pana kāraṇehi anekameva hoti. Tathā hi anekehi utupathavībījasalilasaṅkhātehi kāraṇehi anekameva rūpagandharasādiaṅkurasaṅkhātaṃ phalamuppajjamānaṃ dissati. Yaṃ panetaṃ ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇa’’nti ekekahetuphaladīpanaṃ kataṃ, tattha payojanaṃ na vijjati.

“缘起的性质”是由无明等所缘。此缘指的是“依缘”——即已知缘相之可能性、无间断的连续性。缘起中“依缘”是因与果相续不断的关系，并非中断。未中断即是不间断的因果连系，所谓“自己不生自己”，即非独立。如是，许多缘因构成复合因缘。以无明为起点之因缘集体得以成就。有“相续”和“共现”的含义。无明等诸因缘彼此支撑，彼此产生、共存。此缘生之多样体现，拒绝“一因一果”单一因果观。因为诸多有塑造因缘的复合，结果以复合形式显示，如色、香、味等。对此“无明所缘生行，行所缘生识”等分别说明单原因果，并无整体利益缘起结构表达。

Bhagavā hi katthaci padhānattā katthaci pākaṭattā katthaci asādhāraṇattā desanāvilāsassa ca veneyyānañca anurūpato ekameva hetuṃ vā phalaṃ vā dīpeti. ‘‘Phassapaccayā vedanā’’ti hi ekameva hetuṃ phalañcāha. Phasso hi vedanāya padhānahetu yathāphassaṃ vedanāvavatthānato. Vedanā ca phassassa padhānaphalaṃ yathāvedanaṃ phassavavatthānato. ‘‘Semhasamuṭṭhānā ābādhā’’ti (mahāni. 5) pākaṭattā ekaṃ hetuṃ āha. Pākaṭo hi ettha semho, na kammādayo. ‘‘Ye keci, bhikkhave, akusalā dhammā, sabbete ayonisomanasikāramūlakā’’ti asādhāraṇattā ekaṃ hetuṃ āha. Asādhāraṇo hi ayonisomanasikāro akusalānaṃ, sādhāraṇāni vatthārammaṇādīnīti. Tasmā avijjā tāvettha vijjamānesupi aññesu vatthārammaṇasahajātadhammādīsu saṅkhārakāraṇesu ‘‘assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52) ca ‘‘avijjāsamudayā āsavasamudayo’’ti (ma. ni. 1.104) ca vacanato aññesampi taṇhādīnaṃ saṅkhārahetūnaṃ hetūti padhānattā, ‘‘avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī’’ti pākaṭattā asādhāraṇattā ca saṅkhārānaṃ hetubhāvena dīpitāti veditabbā. Evaṃ sabbattha ekekahetuphaladīpane yathāsambhavaṃ nayo netabbo. Tenāhu porāṇā –

世尊有时以显著、有根本、有非凡之理，依教法向正趣者揭示同一因或果。『由触缘生受苦感』乃示因果统一。触是受苦之根本缘，因触而受苦生；受是触之主要果，因受生而体显。『狮子所生痛苦』为明显因，示非业力所致。『诸不善法悉无正念为本』为非凡因，表无正念为不善种子，即恶根所依。故无明生时，及于他不善种依不同而生之行，皆因『苦感增长之渴』（即烦恼根因）和『无明之生烦恼』，故此明确且非凡，系诸行之本因。由此，各处分别因果依归应循，古德云——

‘‘Ekaṃ na ekato idha, nānekamanekatopi no ekaṃ;

「此处不能只单一，也非多而异，实因果一理彰显。」

Phalamatthi atthi pana eka-hetuphaladīpane attho’’ti.

「果实既有，因果分明表达明了。」

Paccetumarahatīti paṭicco. Yo hi naṃ pacceti abhisameti, tassa accantameva dukkhavūpasamāya saṃvattati. Sammā saha ca uppādetīti samuppādo. Paccayadhammo hi attano phalaṃ uppādento sampuṇṇameva uppādeti, na vikalaṃ. Ye ca dhamme uppādeti, te sabbe saheva uppādeti, na ekekaṃ. Iti paṭicco ca so samuppādo cāti paṭiccasamuppādoti evampettha attho daṭṭhabbo. Vitthāroti paṭiccasamuppādapadavaṇṇanāpapañco. Mayampi taṃ atipapañcabhayā idha na dassayissāma, evaṃ parato vakkhamānampi vitthāraṃ. Anulomapaṭilomanti bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Svevāti so eva paccayākāro. Purimanayena vā vuttoti ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena vutto paccayākāro. Pavattiyāti saṃsārappavattiyā. Manasi akāsīti yo yo paccayadhammo yassa yassa paccayuppannadhammassa yathā yathā hetupaccayādinā paccayabhāvena paccayo hoti, taṃ sabbaṃ aviparītaṃ aparihāpetvā anavasesato paccavekkhaṇavasena citte akāsīti attho.

依缘生者，称因，若不中断因缘，必大致生苦灭。正确生起称为生起因，生起因必产生完整果，非缺失。所有生起者共生，非孤立。此即缘起理义，详见缘起名义解说。虽不展开详述，其义与对生修持者之比喻「日月运行不偏不逆」相似。此缘之体，前贤谓「无明为缘行起之因」，因缘生起之意，流转轮回起始。任一因缘，因依彼缘起即为此义，遍察无遗，此即心识明了所观之义。

Avijjāpaccayātiādīsu (vibha. aṭṭha. 225; visuddhi. 2.586-587; udā. aṭṭha. 1) avindiyaṃ kāyaduccaritādiṃ vindatīti avijjā, vindiyaṃ kāyasucaritādiṃ na vindatīti avijjā, dhammānaṃ aviparītasabhāvaṃ aviditaṃ karotīti avijjā, antavirahite saṃsāre bhavādīsu satte javāpetīti avijjā, avijjamānesu javati, vijjamānesu na javatīti avijjā, vijjāpaṭipakkhāti vā avijjā. Sā ‘‘dukkhe aññāṇa’’ntiādinā catubbidhā veditabbā. Paṭicca naṃ na vinā phalaṃ eti uppajjati ceva pavattati cāti paccayo, upakāraṭṭho vā paccayo. Avijjā ca sā paccayo cāti avijjāpaccayo , tasmā avijjāpaccayā. Saṅkharontīti saṅkhārā, lokiyā kusalākusalacetanā. Te puññāpuññāneñcābhisaṅkhāravasena tividhā veditabbā. Vijānātīti viññāṇaṃ, taṃ lokiyavipākaviññāṇavasena bāttiṃsavidhaṃ. Namatīti nāmaṃ, vedanādikkhandhattayaṃ. Ruppatīti rūpaṃ, bhūtarūpaṃ cakkhādiupādārūpañca. Āyatanti, āyatañca saṃsāradukkhaṃ nayatīti āyatanaṃ. Phusatīti phasso. Vedayatīti vedanā. Idampi dvayaṃ dvāravasena chabbidhaṃ, vipākavasena gahaṇe bāttiṃsavidhaṃ. Tassati paritassatīti taṇhā, sā kāmataṇhādivasena saṅkhepato tividhā, vitthārato aṭṭhasatavidhā ca. Upādiyatīti upādānaṃ, taṃ kāmupādānādivasaena catubbidhaṃ.

无明缘起等处，摄为不明身坏行为之无明；明则有身净行之明；未知法之真实不变，谓为无明；未离生死轮回，谓为无明；无明未灭生烦恼盛，明则相反。无明与明为对立。所谓『苦之无知』稍分四类应知。因缘无依，果不生起，因即依赖因；无明即此因，称为无明缘。行即行为，世间善恶意念，善恶俱因行异，分为三类应知。识即知觉，世间果报识变异三十二类。名即名称，及受色等五蕴集。色即色法，身眼等对境。界即境界，乃令轮回苦难延续。在触即触。受即受苦。此两者合如门，令三十二识受缘果行。由是一切烦恼由此引生，因无明与渴爱及取等种类，渊源繁复达数百种。取即执着，包含欲取等四类。

Bhavati bhāvayati cāti bhavo, so kammopapattibhedato duvidho. Jananaṃ jāti. Jīraṇaṃ jarā. Maranti tenāti maraṇaṃ. Socanaṃ soko. Paridevanaṃ paridevo. Dukkhayatīti dukkhaṃ. Uppādaṭṭhitivasena dvedhā khanatīti vā dukkhaṃ. Dummanassa bhāvo domanassaṃ. Bhuso āyāso upāyāso. Sambhavantīti nibbattanti. Na kevalañca sokādīheva, atha kho sabbapadehi ‘‘sambhavantī’’ti padassa yojanā kātabbā. Evañhi avijjāpaccayā saṅkhārā sambhavantīti paccayapaccayuppannavavatthānaṃ dassitaṃ hoti. Tenevāha ‘‘avijjāpaccayā saṅkhārā sambhavantīti iminā nayena sabbapadesu attho veditabbo’’ti. Evametassa…pe… samudayo hotīti ettha pana ayamattho. Evanti niddiṭṭhanayanidassanaṃ. Tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. Etassāti yathāvuttassa. Kevalassāti asammissassa, sakalassa vā. Dukkhakkhandhassāti dukkhasamūhassa, na sattassa nāpi subhasukhādīnaṃ. Samudayo hotīti nibbatti sambhavati.

「生与造」谓生有二种：一为出生，二为老病伤亡。死亡即死。悲伤即悲。忧郁即忧。苦即苦。因起久暂伤害二类苦。苦即忧郁。重苦轻苦。生起即因缘生。非仅悲苦等，且所有状态均称生起。如此无明缘生行为，及因缘类状显现。古云：「无明为缘，行为生起」，彰显因缘相续之理。故知一切皆依因缘而生，无有自造或独自主宰。一切苦集皆因缘所生，而非具自性。此理直观，可推知非命造及非独生理。故以为理、全体及苦集而言之，生起即为生。

Accantameva saṅkhārehi virajjati etenāti virāgo, ariyamaggoti āha ‘‘virāgasaṅkhātena maggenā’’ti. Asesaṃ nirodhā asesanirodhā, asesetvā nissesetvā nirodhā samucchindanā anusayappahānavasena aggamaggena avijjāya accantasamugghātatoti attho. Yadipi heṭṭhimamaggehipi pahīyamānā avijjā accantasamugghātavaseneva pahīyati, tathāpi na anavasesato pahīyati. Apāyagamanīyā hi avijjā paṭhamamaggena pahīyati, tathā sakideva imasmiṃ loke sabbattha ca anariyabhūmiyaṃ upapattiyā paccayabhūtā avijjā yathākkamaṃ dutiyatatiyamaggehi pahīyati, na itarāti, arahattamaggeneva pana sā anavasesaṃ pahīyatīti. Anuppādanirodho hotīti sabbesaṃ saṅkhārānaṃ anavasesaṃ anuppādanirodho hoti. Heṭṭhimena hi maggattayena keci saṅkhārā nirujjhanti, keci na nirujjhanti avijjāya sāvasesanirodhā, aggamaggena panassā anavasesanirodhā na keci saṅkhārā na nirujjhantīti. Evaṃ niruddhānanti evaṃ anuppādanirodhena niruddhānaṃ. Kevala-saddo niravasesavācako ca hoti ‘‘kevalā aṅgamagadhā’’tiādīsu. Asammissavācako ca ‘‘kevalā sālayo’’tiādīsu. Tasmā ubhayathāpi atthaṃ vadati ‘‘sakalassa, suddhassa vā’’ti. Tattha sakalassāti anavasesassa sabbabhavādigatassa. Sattavirahitassāti paraparikappitajīvarahitassa.

于根本依止诸行断尽，此谓离欲。又言离欲行，是圣道，即以离欲诸行成就之道。无余灭者，无余灭，即断绝无余，断绝止灭烦恼习气，作为圣道，总摄断除无明，谓其彻底断绝意涵。虽在下圣道上，断除无明亦是彻底断除，但尚未断尽。因无明初断乃能进入趣无间地，故于此世间一切非圣场所缘起之无明，乃依第二、第三圣道逐渐断除，非他时断。仅于阿拉汉道时，方得无余断除。无生灭即无余断除，谓诸行无余断绝而生灭止息。于下圣道有些行断，有些不断，因无明带余灭，唯于圣道能无余断故无行彻尽断止。是为断绝者。绝无残音，即无余断灭之声。亦无粪土，谓无余断净洁之意。故说两者义为“全体、纯粹”也。故此二说兼备：“全部”与“净者”义。此处“全部”，义即无余，谓尽诸法，始无生故无行等存在。“无生故”言如是；“不生故”即断生灭。此乃于非余也，谓诸法皆尽已断除。无七复无五，谓无互令彼此及谓断除无余。此义近。“无痕”即彻底无余也。于下道有些行断，有些不断。因无明尚存带余，不完全断除，唯圣道断除无余，故有行断止不行断之分别。此示无明灭与行断止不等故。故谓是真正的无生灭也。若在下圣道，行虽灭，无明带余，故行非无余灭。此际为说断灭，名谓无余灭者。纯音声谓无余灭声，无污染者谓无余灭净。是故双义均含全义。故称“悉皆净全”也。既然有无余灭，若仅有无余起灭，谓无生无灭生能够止住，则谓无余缘生灭无余断灭。某些缘生行灭不断，谓此说无余起灭。就是说，若有些缘生法持续无断，则谓无余起灭，实则非真无余断灭。此处以“无余起灭”名之，无余起灭即完全断除意涵，换言之无余无生故无取无止也。故能尽断缘起行灭，名为真无余断。依此见解恰是圣道之正义。于下圣道，有些行断断，有些不断，因无明带余故。唯圣道断无余，非圣道不能真无余灭。此说示断灭之义。故云以无余灭名道集之断灭。从净音境界言，谓无余无漏断净也。丁之行为，有些断绝，有些未断，为无明带余灭故。唯于圣道无余灭，有些行断绝，有些不绝也。此乃断绝义也。称之无余灭，即无余断故。所谓无余灭者，即无余成就生灭已灭，从缘起中心法，无余无生故，无余无取无止也。若无余灭，则是无生灭、无垢净、无顺逆诸法之断灭也。此便是断故无生之义。言无余灭，等于无余无生，了无余著无漏。故称无余灭。此义即缘起灭。谓诸行悉断终卷，断除余耶之义。又谓道断绝之义。又曰以无余名义，非留馀耶。云何无余者？于全部于生灭无留馀，故名全体。无住无痕称无余故。此乃此圣道实相也。于是称曰“全净”是真义。又称两义相通以总全。此话合于圣道辞旨，默含无漏涅槃意涵也。

Apicettha kiñcāpi ‘‘avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho’’ti ettāvatāpi sakalassa dukkhakkhandhassa anavasesato nirodho vutto hoti, tathāpi yathā anulome yassa yassa paccayadhammassa atthitāya yo yo paccayuppannadhammo na nirujjhati pavattati evāti imassa atthassa dassanatthaṃ ‘‘avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti vuttaṃ. Evaṃ tappaṭipakkhato tassa tassa paccayassa abhāve so so paccayuppannadhammo nirujjhati na pavattatīti dassanatthaṃ idha ‘‘avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho…pe… dukkhakkhandhassa nirodho hotī’’ti vuttaṃ, na pana anulome viya kālattayapariyāpannassa dukkhakkhandhassa nirodhadassanatthaṃ. Anāgatasseva hi ariyamaggabhāvanāya asati uppajjanārahassa dukkhakkhandhassa ariyamaggabhāvanāya nirodho icchitoti ayampi viseso veditabbo.

于此处又有所谓「无明断堪称行断，行断堪称识断」，“行断堪称名色断”等等，皆谓于一切苦蕴悉尽无余断灭。虽云如此，依前缘法演转，所依缘生诸法，有时未断而复起故能流转，此义显然。故说：“由无明为因，诸行生起”，是为显无明为诸行生起因之理。依此说法，各因所生诸法，若无此因则不生起，若因缺时则法灭。但此灭非真无余故，乃暂时中断而已。故有说：“无明断则诸行断立，是诸行断则识断”，依此展现一切因缘灭尽，苦蕴断灭之义。然说此义非顺时之苦蕴断灭，而仅就真义圣道稳固断灭为内涵。未来亦复如是，指圣道修学，断苦蕴心证而不是凡夫暂断。此处特别说，未来圣道成就中，苦蕴断灭，非仅暂时无起。由此特别区别，圣道断灭与未成正等辩也。

Yadā haveti ettha haveti byattanti imasmiṃ atthe nipāto. Keci pana ‘‘haveti āhave yuddhe’’ti atthaṃ vadanti, ‘‘yodhetha māraṃ paññāvudhenā’’ti (dha. pa. 40) hi vacanato kilesamārena yujjhanasamayeti tesaṃ adhippāyo. Ārammaṇūpanijjhānalakkhaṇenāti ārammaṇūpanijjhānasabhāvena. Lakkhaṇūpanijjhānalakkhaṇenāti etthāpi eseva nayo. Tattha ārammaṇūpanijjhānaṃ nāma aṭṭha samāpattiyo kasiṇārammaṇassa upanijjhāyanato. Lakkhaṇūpanijjhānaṃ nāma vipassanāmaggaphalāni. Vipassanā hi tīṇi lakkhaṇāni upanijjhāyatīti lakkhaṇūpanijjhānaṃ, maggo vipassanāya āgatakiccaṃ sādhetīti lakkhaṇūpanijjhānaṃ, phalaṃ tathalakkhaṇaṃ nirodhasaccaṃ upanijjhāyatīti lakkhaṇūpanijjhānaṃ. No kallo pañhoti ayutto pañho, duppañho esoti attho. Ādisaddena –

此处言“haveti”为主题，显示此义事，在此处论题有显。或谓“haveti”意即“于战争中”，如《法句》第40句云“以智慧之武器与魔作战”，此乃言与烦恼魔作战，用智慧为武器，其旨归于进攻烦恼之意。此谓“战争”意者，非外战，而是心魔内战之表述。所谓“ārammaṇūpanijjhānalakkhaṇa”，即依止缘起境界之观察慧，依如是寂灭定境界，八法证成：谓根据观察八种媒介入定。所谓“lakkhaṇūpanijjhānalakkhaṇa”指观慧结果成证之境界，谓此观慧标志也。于此处，两者语义相近，皆指依缘入定，禅那入定以见诸法三相。其名皆指禅定观慧果。所谓“ārammaṇūpanijjhāna”，为禅定之入门，依入于八大遍净境界之定；“lakkhaṇūpanijjhāna”为观慧果，直证三相法体。释义详尽云：该“ārammaṇūpanijjhāna”即由禅定止境转入者；“lakkhaṇūpanijjhāna”为观慧证得之禅果。此乃与三相观智修行相应境界，禅定与慧观察相资。当谓禅修成熟并证入三相法果之理也。谓禅定即前进之法，成就观慧果以断烦恼，于此合称观慧入定之境。

‘‘Phusatīti ahaṃ na vadāmi. Phusatīti cāhaṃ vadeyyaṃ, tatrassa kallo pañho ‘ko nu kho, bhante, phusatī’ti? Evañcāhaṃ na vadāmi, evaṃ maṃ avadantaṃ yo evaṃ puccheyya ‘kiṃpaccayā nu kho, bhante, phasso’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ ‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’ti. Ko nu kho, bhante, vedayatīti? No kallo pañhoti bhagavā avoca, vedayatīti ahaṃ na vadāmi, vedayatīti cāhaṃ vadeyyaṃ, tatrassa kallo pañho ‘ko nu kho, bhante, vedayatī’ti? Evañcāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya ‘kiṃpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ ‘phassapaccayā vedanā, vedanāpaccayā taṇhā’’’ti (saṃ. ni. 2.12) –

解释此处疑惑曰：“phusatīti我不言‘洁净’。若当讲应当言洁净，于是疑问问曰：‘尊者，何谓洁净？’此为障碍疑问，依解曰：‘由六处作缘障碍清净’。又问‘尊者，何谓苦？’佛言：‘苦我不言，苦我应言’于是疑问问曰：‘尊者，何谓苦？’我亦不言。此问若有人以此问我‘由何因生苦？’此为全面疑问。释义曰：‘由触缘苦，由苦缘渴’。”（即《集别释》2.12章）此例证明释疑方式，示诸法因缘分别且详明，以理破惑，故为戒疑义缘释。言“欲净”疑者，于教学时应明答辩，详细释疑，故演此法义。

Evamādiṃ pāḷisesaṃ saṅgaṇhāti.

诸如上文诸疑问及释义，悉数如是稍加整理。

Ādinā ca nayenāti ettha ādi-saddena pana ‘‘katamā nu kho, bhante, jāti, kassa ca panāyaṃ jātīti. ‘No kallo pañho’ti bhagavā avocā’’ti evamādiṃ saṅgaṇhāti. Nanu cettha ‘‘katamaṃ nu kho, bhante, jarāmaraṇa’’nti (saṃ. ni. 2.35) idaṃ supucchitanti? Kiñcāpi supucchitaṃ, yathā pana satasahassagghanake suvaṇṇathālake vaḍḍhitassa subhojanassa matthake āmalakamatte gūthapiṇḍe ṭhapite sabbaṃ bhojanaṃ dubbhojanaṃ hoti chaḍḍetabbaṃ, evameva ‘‘kassa ca panidaṃ jarāmaraṇa’’nti iminā sattūpaladdhivādapadena gūthapiṇḍena taṃ bhojanaṃ dubbhojanaṃ viya ayampi sabbo duppañho jātoti.

所谓“以始为引领”，谓此“始”字即“何者谓生？谁者谓生？”之问，佛于此处说“此为全面疑问”，以此示知。又问：“何者谓老死？”（《集别释》2.35章）此乃疑问句。疑问之际，如世尊所说，譬如贵重百千金矿中插以小枣核隐藏，美食中有苦果芒刺根入，皆成不良之食，该由恶因使之不宜服食。如同此理，此“为何缘生老死？”亦为极难疑问，是大疑难疑问之象征也。

Soḷasa kaṅkhāti ‘‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ, kiṃ nu kho ahosiṃ, kathaṃ nu kho ahosiṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ, bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi, kiṃ nu kho bhavissāmi, kathaṃ nu kho bhavissāmi, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti (saṃ. ni. 2.20; ma. ni. 1.18) evamāgatā atītānāgatapaccuppannavisayā soḷasavidhā kaṅkhā.

第十六种疑惑是说：“我是否在过去世间？是否曾存在？是以何种形态存在？其状态如何？我从何处来？我是否将在未来世间？是否将来？将为何形态？将以何方式存在？我现在是否存在？是否不存在？为何存在？以何方式存在？这个有情众生究竟从何而来？将往何处去？”这是关于未来、过去以及现在当世相续事物的十六种疑问。

Tattha (ma. ni. aṭṭha. 1.18; saṃ. ni. aṭṭha. 2.2.20) ahosiṃ nu kho, na nu khoti sassatākārañca adhiccasamuppattiākārañca nissāya atīte attano vijjamānatañca avijjamānatañca kaṅkhati, kiṃ kāraṇanti na vattabbaṃ. Ummattako viya hi bālaputhujjano yathā tathā vā pavattati. Apica ayonisomanasikāroyevettha kāraṇaṃ. Evaṃ ayonisomanasikārassa pana kiṃ kāraṇanti? Sveva puthujjanabhāvo ariyānaṃ adassanādīni vā. Nanu ca puthujjanopi yoniso manasi karotīti. Ko vā evamāha ‘‘na manasi karotī’’ti. Na pana tattha puthujjanabhāvo kāraṇaṃ, saddhammasavanakalyāṇamittādīni tattha kāraṇāni . Na hi macchamaṃsādīni attano pakatiyā sugandhāni, abhisaṅkhārapaccayā pana sugandhānipi honti.

此处有关“我是否存在”“是否不存在”的疑问，是根据存在的永恒形态和短暂生灭形态生起的，推及过去与现在的已知与未知。就像癫狂的愚人一样，随意妄生妄想。而这种疑问的根本原因是错误、不正当的观念。那什么是不正当观念呢？即是俗人状态未达圣者境界，故不能正确洞见。虽然俗人也会理智思维，但是多因未闻正法、良师与善友等因缘而起烦恼生死。且鱼肉这些本身无香气，但因在体内变化而产生香气，此理同理。

Kiṃ nu kho ahosinti jātiliṅgupapattiyo nissāya ‘‘khattiyo nu kho ahosiṃ, brāhmaṇavessasuddagahaṭṭhapabbajitadevamanussānaṃ aññataro’’ti kaṅkhati.

“我究竟是何物？”借由种族、性别而生起疑问。如“我是否是王族？是否是婆罗门、首陀罗或出家天人众中的一员？”此为依出生与身份而生的疑惑。

Kathaṃ nu khoti saṇṭhānākāraṃ nissāya ‘‘dīgho nu kho ahosiṃ, rassaodātakaṇhappamāṇikaappamāṇikādīnaṃ aññataro’’ti kaṅkhati. Keci pana ‘‘issaranimmānādiṃ nissāya ‘kena nu kho kāraṇena ahosi’nti hetuto kaṅkhatī’’ti vadanti.

关于“我究竟以何种集合体存在？”依赖体态形状而起疑问。如疑问自己是否为高大者、小矮者、色白或黑肤者。这类疑问亦有人以某种造物主等无因缘者为因来追索起因。

Kiṃ hutvā kiṃ ahosinti jātiādīni nissāya ‘‘khattiyo hutvā nu kho brāhmaṇo ahosiṃ…pe… devo hutvā manusso’’ti attano paramparaṃ kaṅkhati. Sabbattheva pana addhānanti kālādhivacanametaṃ, tañca bhummatthe upayogavacanaṃ daṭṭhabbaṃ.

关于“我究竟是什么？出生于何族？”依出生经纬而问：“是否为王族之身？是否为婆罗门？是否为天人或人类？”等依照自身传承的疑惑。此处“时”字为总称时点，应从根本及使用看来理解。

Bhavissāmi nu kho, na nu khoti sassatākārañca ucchedākārañca nissāya anāgate attano vijjamānatañca avijjamānatañca kaṅkhati. Sesamettha vuttanayameva.

谈及“我是否将在未来存在？”或“不存在？”基于永恒存在与终极断灭的形态，怀疑未来自己的有无。其余内容同前已论述。

Ahaṃnu khosmīti attano atthibhāvaṃ kaṅkhati. Yuttaṃ panetanti? Yuttaṃ ayuttanti kā ettha cintā. Apicettha idaṃ vatthumpi udāharanti, cūḷamātāya kira putto muṇḍo, mahāmātāya putto amuṇḍo. Taṃ suttaṃ muṇḍesuṃ. So uṭṭhāya ‘‘ahaṃ nu kho cūḷamātāya putto’’ti cintesi. Evaṃ ‘‘ahaṃ nu khosmī’’ti kaṅkhā hoti.

“我到底是谁呢？”这样的念头在自己内心生起时，便会疑惑自己本有的存在状态。这种疑惑是合理的吗？可以说合理，也可以说不合理，因此这里有思考的余地。又比如此处用的例子：所谓小母亲的儿子是剃度者，大母亲的儿子是不剃度者。关于剃度者和不剃度者的教法故事。那人起身想：“我究竟是小母亲的儿子吗？”便生起怀疑。因此，“我究竟是谁呢？”的疑惑便会产生。

No nu khosmīti attano natthibhāvaṃ kaṅkhati. Tatrāpi idaṃ vatthu – eko kira macche gaṇhanto udake ciraṭṭhānena sītibhūtaṃ attano ūruṃ ‘‘maccho’’ti cintetvā pahari. Aparo susānapasse khettaṃ rakkhanto bhīto saṅkuṭito sayi. So paṭibujjhitvā attano jaṇṇukāni ‘‘dve yakkhā’’ti cintetvā pahari, evaṃ ‘‘no nu khosmī’’ti kaṅkhati.

“我岂非是我呢？”这样念想自己的不存在状态时，也会产生疑惑。此处也有一例：一人拿着鱼，鱼在水中长时间冰凉，他心想“鱼”，便打它。另一人住在晒干的田地，害怕而缩着身躺下。那人意识到后，心想“有两个魔鬼”，便打它，于是怀疑“我岂非是我呢？”

Kiṃ nu khosmīti khattiyova samāno attano khattiyabhāvaṃ kaṅkhati kaṇṇo viya sūtaputtasaññī. Esa nayo sesesu. Devo pana samāno devabhāvaṃ ajānanto nāma natthi. Sopi pana ‘‘ahaṃ rūpī nu kho arūpī nu kho’’tiādinā nayena kaṅkhati. Khattiyādayo kasmā na jānantīti ce? Appaccakkhā tesaṃ tattha tattha kule uppatti. Gahaṭṭhāpi ca pātalikādayo pabbajitasaññino. Pabbajitāpi ‘‘kuppaṃ nu kho me kamma’’ntiādinā nayena gahaṭṭhasaññino. Manussāpi ca ekacce rājāno viya attani devasaññino honti.

为什么是“我到底是谁呢？”这一类似王族的怀疑，成了其王族身份的标志，就像耳朵听到声音时认作是儿子一般？这就是他人在遗传上跟从的例子。天神亦然，天神身份不被认识。即便如此，有些人也通过“我是有形还是无形？”等不同论断而怀疑自己。为何王族等不知此理呢？因为往往各家族处处有起源。即使农人和陶工也会生起出家人的认知。出家人因“我业障重吗？”等疑问而生起农人的身分认知。甚至凡人当中亦有些王者身存却认作是天人一样。

Kathaṃ nu khosmīti vuttanayameva. Kevalañhettha abbhantare jīvo nāma atthīti gahetvā tassa saṇṭhānākāraṃ nissāya ‘‘dīgho nu khosmi, rassacaturassachaḷaṃsaaṭṭhaṃsasoḷasaṃsādīnaṃ aññatarappakāro’’ti kaṅkhanto ‘‘kathaṃ nu khosmī’’ti kaṅkhatīti veditabbo. Sarīrasaṇṭhānaṃ pana paccuppannaṃ ajānanto nāma natthi.

“我到底是谁？”对此应当这样理解：唯有此处，生命体才能被视为存在。依赖其所依托的整体结构，人念“我长久存在，拥有64至16种不同组成元素中某些”，便生疑问“我怎么会是我呢？”这疑问应当如此理解。人体的整体暂时显现而未被认知时，尚未产生存在的概念。

Kuto āgato, so kuhiṃ gāmī bhavissatīti attabhāvassa āgatigatiṭṭhānaṃ kaṅkhati.

这个“我是谁”的疑问，从何而来？往何处归去呢？这是有关存在状态产生和变化之所在的疑惑。

Vapayantīti viapayanti, ikāralopenāyaṃ niddeso. Byapayantīti vuttaṃ hoti. Tenāha ‘‘vapayanti apagacchantī’’ti. Apagamanañca anuppattinirodhavasenāti āha ‘‘nirujjhantī’’ti.

『消散』者，乃『分散』之义，此系省略「i」字之释义方式，即谓『散去』也。而『离去』之义，系就『未曾生起者之灭尽』而言，故云『灭尽』也。

§3

3. Kadā panassa bodhipakkhiyadhammā catusaccadhammā vā pātubhavanti uppajjanti pakāsantīti? Vipassanāmaggañāṇesu pavattamānesu. Tattha vipassanāñāṇe tāva vipassanāñāṇasampayuttā satiādayo vipassanāñāṇañca yathārahaṃ attano attano visayesu tadaṅgappahānavasena subhasaññādike pajahantā kāyānupassanādivasena visuṃ visuṃ uppajjanti. Maggakkhaṇe pana te nibbānamālambitvā samucchedavasena paṭipakkhe pajahantā catūsupi ariyasaccesu asammohapaṭivedhasādhanavasena sakideva uppajjanti. Evaṃ tāvettha bodhipakkhiyadhammānaṃ uppajjanaṭṭhena pātubhāvo veditabbo. Ariyasaccadhammānaṃ pana lokiyānaṃ vipassanākkhaṇe vipassanāya ārammaṇakaraṇavasena lokuttarānaṃ tadadhimuttatāvasena maggakkhaṇe nirodhasaccassa ārammaṇābhisamayavasena sabbesampi kiccābhisamayavasena pākaṭabhāvato pakāsanaṭṭhena pātubhāvo veditabbo.

何时菩提具足法和四圣谛法显现、发生并示现？是在正见修习中所生成的诸慧所现前时。此中，正见所引导的诸慧及相应的念等随正见慧分别，在各自的缘境上，随次第断除碍藏，舍弃贪著，净洁内观诸法，清净而清净地发生。于道品际，则依藉涅槃为依止，断尽各法，反向舍弃四圣谛法，借助破除迷惑的因缘而分别现起。如此，应当观知菩提具足法因正见之生起而能显现。四圣谛法则于俗世人透视正见之际，作为观机起用而现行，然其超世圣谛于道品际，藉对灭谛的念止而至，遂显于一切功德成就之普现时，应当洞察其显现。

Iti bhagavā satipi sabbākārena sabbadhammānaṃ attano ñāṇassa pākaṭabhāve paṭiccasamuppādamukhena vipassanābhinivesassa katattā nipuṇagambhīrasududdasatāya paccayākārassa taṃ paccavekkhitvā uppannabalavasomanasso paṭipakkhasamucchedavibhāvanena saddhiṃ attano tadabhisamayānubhāvadīpakamevettha udānaṃ udānesi.

如是，世尊以念念相续，全面、体证自身智慧的显现，以缘起之理为依，熟谙正见把握之深奥明晰，反复审思其因缘，因而产生恰当的力量、喜悦与正见之境界，伴随断灭反观，明了自身证悟过程，因缘流转所致之法，其证悟体验流露淋漓尽致，于此广演淳诵。

‘‘Kāmāte paṭhamā senā’’tiādinā nayena vuttappakāraṃ mārasenanti –

“欲界为第一军阵”等语句，乃是以此引导观机之模式所言，谓之魔军。

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

“欲欲是你第一军阵，第二为不喜乐；

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

第三是强烈饥渴，第四为渴欲称。”

‘‘Pañcamī thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

“第五为昏沉睡眠，第六为恐惧心。”

Sattamī vicikicchā te, makkho thambho ca aṭṭhamā.

第七是疑惑，第八是懈怠。

‘‘Lābho siloko sakkāro, micchāladdho ca yo yaso;

「利得、世间之荣耀、声名虚妄，

Yo cattānaṃ samukkaṃse, pare ca avajānati.

乃因轻视自我及他人也。

‘‘Esā namuci te senā, kaṇhassābhippahārinī;

这支离破碎之军队，如黑暗般毁坏，

Na naṃ asūro jināti, jetvā ca labhate sukha’’nti. (su. ni. 438-441; mahāni. 28) –

恶魔无力征服，征服之人亦难得安乐。」（《相应部·分别经》438-441；《大集部》28卷）

Iminā nayena vuttappakāraṃ mārasenaṃ.

依此引导，乃是魔王所作教诫。

Tattha (su. ni. aṭṭha. 2.439-41; mahāni. aṭṭha. 28) yasmā āditova agāriyabhūte satte vatthukāmesu kilesakāmā mohayanti, te abhibhuyya anagāriyabhāvaṃ upagatānaṃ pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati uppajjati. Vuttampi cetaṃ ‘‘pabbajitena kho, āvuso, abhirati dukkarā’’ti (saṃ. ni. 4.331). Tato te parapaṭibaddhajīvikattā khuppipāsā bādhati, tāya bādhitānaṃ pariyesana taṇhā cittaṃ kilamayati, atha nesaṃ kilantacittānaṃ thinamiddhaṃ okkamati, tato visesamanadhigacchantānaṃ durabhisambhavesu araññavanapatthesu senāsanesu viharataṃ utrāsasaññitā bhīru jāyati, tesaṃ ussaṅkitaparisaṅkitānaṃ dīgharattaṃ vivekarasamanassādayamānānaṃ viharataṃ ‘‘na siyā nu kho esa maggo’’ti paṭipattiyaṃ vicikicchā uppajjati, taṃ vinodetvā viharataṃ appamattakena visesādhigamena mānamakkhathambhā jāyanti, tepi vinodetvā viharataṃ tato adhikataraṃ visesādhigamaṃ nissāya lābhasakkārasilokā uppajjanti, lābhādimucchitā dhammapatirūpakāni pakāsentā micchāyasaṃ adhigantvā tattha ṭhitā jātiādīhi attānaṃ ukkaṃsenti paraṃ vambhenti, tasmā kāmādīnaṃ paṭhamasenādibhāvo veditabbo.

在这里（根据《小部尼》注释第二册第439-441页；《大尼》注释第二十八册），由于有如原野荒芜之存在，对于物质爱欲者（指持有烦恼和贪欲者）而使其迷惑困扰，他们克服了非荒野状态，进入了修行者的静处或禅房或其他较高的善法中，便产生了对这些事物的不欢喜、不乐意。据说，“比库，朋友，对于出家人而言，安乐是难得的。”（《增支尼》4.331条）因而他们束缚于外道执著的生计，饥饿难耐；受苦的人由此生起贪求，进而内心被污染。然后那些内心被污染的人，心生昏沉困倦。接着他们进入特别困难、恶劣、深山荒野的禅房、静处，产生了忧惧。对于他们这样积聚忧虑淤塞着的人，久住于寂静之地而得心安者，便生了“难道没有这条正道吗？”的疑惑。为消除疑惑，稍加努力地在特定修行中获得成就，便产生了骄傲和我慢。即使再加以调伏，依赖更高的成就，便生起了追求名利与世俗虚荣之心，沾染了不善的见解。他们固守于在那里，以生死轮回等苦果自扰，互相谤毁欺骗，因此必须明白对贪欲等的这种最初禅房产生之情况。

Evametaṃ dasavidhaṃ senaṃ uddisitvā yasmā sā kaṇhadhammasamannāgatattā kaṇhassa namucino upakārāya saṃvattati, tasmā naṃ ‘‘tava senā’’ti niddisantena ‘‘esā namuci te senā, kaṇhassābhippahārinī’’ti vuttaṃ. Tattha abhippahārinīti samaṇabrāhmaṇānaṃ ghātanī nippothanī, antarāyakarīti attho. Na naṃ asūro jināti, jetvā ca labhate sukhanti evaṃ tava senaṃ asūro kāye ca jīvite ca sāpekkho puriso na jināti, sūro pana jināti, jetvā ca maggasukhaṃ phalasukhañca adhigacchatīti attho. Sopi brāhmaṇoti sopi khīṇāsavabrāhmaṇo.

据此，当针对这种十种军队的说法，若某军队是由黑暗法性质者组成，以利乐黑暗之名运行，因此称为“你的军队”，又称为“此即黑暗军队，是君属黑暗的。”其中“君属”意指搅乱、消灭沙门婆罗门，即阻碍之意思。不是恶魔才能制伏（敌人），而制伏敌人则获得安乐，因此恶魔本身不制伏时，身心皆受其苦。如是你的军队，恶魔视身心而非以生命为主要，故不能胜利；胜利者则得路径苦果之乐。这里“恶魔”既指魔，也指已断除染污的婆罗门（净戒持守者）。

Idāni ‘‘tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ sādhukaṃ manasākāsi. Rattiyā majjhimaṃ yāmaṃ paṭiccasamuppādaṃ paṭilomaṃ sādhukaṃ manasākāsi. Rattiyā pacchimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ sādhukaṃ manasākāsī’’ti evaṃ vuttāya udānapāḷiyā (udā. 1) imissā ca khandhakapāḷiyā avirodhaṃ dassetuṃ ‘‘udāne panā’’tiādi āraddhaṃ. Ettha tassa vasenāti tassa paccayākārapajānanassa paccayakkhayādhigamassa ca vasena. Ekekameva koṭṭhāsanti anulomapaṭilomesu ekekameva koṭṭhāsaṃ. Pāṭipadarattiyā evaṃ manasākāsīti rattiyā tīsupi yāmesu anulomapaṭilomaṃyeva manasākāsi. Bhagavā kira ṭhapetvā ratanagharasattāhaṃ sesesu chasu sattāhesu antarantarā dhammaṃ paccavekkhitvā yebhuyyena vimuttisukhapaṭisaṃvedī vihāsi, ratanagharasattāhe pana abhidhammapavicayavaseneva vihāsi. Tasmā antarantarā dhammapaccavekkhaṇavasena uppāditamanasikāresu pāṭipadarattiyā uppāditaṃ manasikāraṃ sandhāya imissaṃ khandhakapāḷiyaṃ evaṃ vuttanti adhippāyo.

现在说，“当时世尊一周期间坐于单床，体验解脱之乐。之后，世尊于该一周结束时从定中起，夜间第一更时正确念诵缘起，顺行观察；夜间第二更时逆行观察；夜间第三更时顺逆结合观察。”此语出《犊子》经及藏中《犊子》部，表明没违反教义。这里“一周”意指因果现起及消灭等连锁之观察。每个章节是观察缘起的顺行与逆行，认真念诵于三更。世尊于七周中除一个名为“宝舍”的周外，持续不断地观察法，七周中唯一以阿毗达摩辞理理路为主的周是宝舍周。因此说在持续观察法时，由于是专注于念诵因果关系而生的念心，故称此为藏中《犊子》部的主要内容。

Bodhikathāvaṇṇanā niṭṭhitā. · 菩提叙事注释结束。

Ajapālakathāvaṇṇanā牧羊人榕树叙事注释

§4

4.Tassa sattāhassa accayenāti pallaṅkasattāhassa apagamanena. Tamhā samādhimhā vuṭṭhahitvāti tato arahattaphalasamāpattisamādhito yathākālaparicchedaṃ vuṭṭhahitvā. Aññepi buddhattakarāti visākhapuṇṇamito paṭṭhāya rattindivaṃ evaṃ niccasamāhitabhāvahetubhūtānaṃ buddhaguṇānaṃ upari aññepi buddhattasādhakā. ‘‘Ayaṃ buddho’’ti buddhabhāvassa paresaṃ vibhāvanā dhammā kiṃ nu kho santīti yojanā. Ekaccānaṃ devatānanti yā adhigatamaggā sacchikatanirodhā ekapadesena buddhaguṇe jānanti, tā ṭhapetvā tadaññāsaṃ devatānaṃ. Animisehīti dhammapītivipphāravasena pasādavibhāvaniccaladalatāya nimesarahitehi. Ratanacaṅkameti devatāhi māpite ratanamayacaṅkame. ‘‘Ratanabhūtānaṃ sattannaṃ pakaraṇānaṃ tattha ca anuttarassa dhammaratanassa sammasanena taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jāta’’ntipi vadanti. Teneva aṭṭhasāliniyaṃ (dha. sa. aṭṭha. nidānakathā) ‘‘ratanagharaṃ nāma na ratanamayaṃ gehaṃ, sattannaṃ pana pakaraṇānaṃ sammasitaṭṭhānaṃ ratanagharanti veditabba’’nti vuttaṃ.

第四，所谓该一周结束是指出床于一个床期。所谓从定中起者，指出世尊得阿拉汉果后，依时先后分别起坐的定。除此，也有使佛果成熟的诸法，如满月日得彼等佛行而日夜持续进入深定以成就道果的菩萨之力。“此为佛”是对佛德的他人认知。部分天人从世尊已得净灭解脱唯识之道境，凭一言认知佛德，灭除疑惑而显现天人智慧。所谓“无暇”意指散发清凉喜悦、安详庄严的菩萨状态，不为妄念所染。天人们在宝舍中享有宝车巡游，因宝舍名源于宝具的集合，宝舍为诸宝具集合之处。权威经籍表明“宝舍”非指宝物堆积的屋舍，而是集合宝具的圣洁所在。

Kasmā panāyaṃ ajapālanigrodho nāma jātoti āha ‘‘tassa kirā’’tiādi. Keci pana ‘‘yasmā tattha vede sajjhāyituṃ asamatthā mahallakabrāhmaṇā pākāraparikkhepayuttāni nivesanāni katvā sabbe vasiṃsu, tasmāssa ‘ajapālanigrodho’ti nāmaṃ jāta’’nti vadanti. Tatrāyaṃ vacanattho – na japantīti ajapā, mantānaṃ anajjhāyakāti attho. Ajapā lanti ādiyanti nivāsaṃ etthāti ajapāloti. Apare pana vadanti ‘‘yasmā majjhanhike samaye anto paviṭṭhe aje attano chāyāya pāleti rakkhati, tasmā ‘ajapālo’tissa nāmaṃ ruḷha’’nti. Sabbathāpi nāmametaṃ tassa rukkhassa.

“为何此树名为不诵护树？”对这点说“因为众婆罗门因器物重视，修建围墙等居所，安住其间，故名为不诵护树。”含义是不诵告，指不念念诵，亦即无告知。这里“不诵”即不说、不念，因为首音为阿字，表示否定。另有说法称“因中午时分进入树影下，保护自身，因此得名不诵护。”无论如何此名常用于指该树。

Vimuttisukhaṃ paṭisaṃvedentoti dhammaṃ vicinantoyeva antarantarā vimuttisukhañca paṭisaṃvedento. ‘‘Dhammaṃ vicinanto vimuttisukhañca paṭisaṃvedento’’ti evaṃ vā ettha pāṭho gahetabbo. Udānaṭṭhakathāyampi (udā. aṭṭha. 4) hi ayameva pāṭho. Dhammaṃ vicinanto cettha evaṃ abhidhamme nayamaggaṃ sammasi paṭhamaṃ dhammasaṅgaṇīpakaraṇaṃ nāma, tato vibhaṅgappakaraṇaṃ, dhātukathāpakaraṇaṃ, puggalapaññattippakaraṇaṃ, kathāvatthuṃ nāma, yamakaṃ nāma, tato mahāpakaraṇaṃ paṭṭhānaṃ nāmāti. Tatthassa saṇhasukhumaṭṭhānamhi citte otiṇṇe pīti uppajji, pītiyā uppannāya lohitaṃ pasīdi, lohite pasanne chavi pasīdi, chaviyā pasannāya puratthimakāyato kūṭāgārādippamāṇā rasmiyo uṭṭhahitvā ākāse pakkhandaṃ chaddantanāgakulaṃ viya pācīnadisāya anantāni cakkavāḷāni pakkhandā. Pacchimakāyato uṭṭhahitvā pacchimadisāya, dakkhiṇaṃsakūṭato uṭṭhahitvā dakkhiṇadisāya, vāmaṃsakūṭato uṭṭhahitvā uttaradisāya anantāni cakkavāḷāni pakkhandā. Pādatalehi pavāḷaṅkuravaṇṇā rasmiyo nikkhamitvā mahāpathaviṃ vinibbijjha udakaṃ dvidhā bhinditvā vātakkhandhaṃ padāletvā ajaṭākāsaṃ pakkhandā. Sīsato saṃparivattiyamānaṃ maṇidāmaṃ viya nīlavaṇṇarasmivaṭṭi uṭṭhahitvā cha devaloke vinivijjhitvā nava brahmaloke atikkamma ajaṭākāsaṃ pakkhandā. Tasmiṃ divase aparimāṇesu cakkavāḷesu aparimāṇā sattā sabbe suvaṇṇavaṇṇāva ahesuṃ. Taṃ divasañca pana bhagavato sarīrā nikkhantā yāvajjadivasāpi kira tā rasmiyo anantalokadhātuyo gacchantiyeva. Na kevalañca imasmiṃyeva sattāhe dhammaṃ vicinantassa sarīrato rasmiyo nikkhamiṃsu, atha kho ratanagharasattāhepi paṭṭhānaṃ sammasantassa evameva sarīrato rasmiyo nikkhantā evāti veditabbaṃ.

“体验解脱乐”者，在反复思考此法的过程中，持续感受解脱的快乐。经文中亦有“思考法而体验解脱乐”之句，此说法亦可采用。佛经及其注释书中是依序论述教法诸部分，即《初分别论》、《细分论》、《界论》、《人名录论》、《论事处》、《两论》、《大论》、《因》诸论著。此处说在思虑细微之处时，心有所超越，起了喜悦；因喜悦生起鲜血，鲜血贮藏于净赤色，赤色放光泽，光色出自体前有宝塔状舍利等物放射光芒，像覆盖大蛇之帐，向西方释放无量光轮。体侧向外放光，呈南、北、西三面。脚底出现珞珈叶色的放射，进入大地，渗水破裂，似风块向天空抛射。头部周围旋转，为蓝色光环，隔绝六天世界，超越九梵天，射向天空。那日无量光轮内无量众生皆呈现金色。这一天，世尊身体显现宝光，如此宝光随时间流动穿越诸天界。非仅此一周思考教法，宝舍那一周持净大师论说辞理亦出现此等宝光现象。

Vuttañhetaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. nidānakathā) –

关于《八难经注》（即《长部难经本末注解》）的讲述如下——

‘‘Imesu ca ekavīsatiyā divasesu ekadivasepi satthu sarīrato rasmiyo na nikkhantā, catutthe pana sattāhe pacchimuttarāya disāya ratanaghare nisīdi. Tattha dhammasaṅgaṇiṃ sammasantassapi sarīrato rasmiyo na nikkhantā. Vibhaṅgappakaraṇaṃ, dhātukathaṃ, puggalapaññattiṃ, kathāvatthuppakaraṇaṃ, yamakappakaraṇaṃ sammasantassapi rasmiyo na nikkhantā. Yadā pana mahāpakaraṇaṃ oruyha ‘hetupaccayo ārammaṇapaccayo…pe… avigatapaccayo’ti sammasanaṃ ārabhi, athassa catuvīsatisamantapaṭṭhānaṃ sammasantassa ekantato sabbaññutaññāṇaṃ mahāpakaraṇe okāsaṃ labhi. Yathā hi timirapiṅgalamahāmaccho caturāsītiyojanasahassagambhīre mahāsamuddeyeva okāsaṃ labhati, evameva sabbaññutaññāṇaṃ ekantato mahāpakaraṇeyeva okāsaṃ labhi.

「在这二十一天期间，有一天，世尊身体上无光芒发出，然而第四个星期的最后一日，世尊坐在西北方向的宝殿中。即便是在法集（法聚类经）注解中，世尊身体亦无光芒发出。同样对别解部的《分部》、《界部》、《人名经》、《说物经》、《对经》等注解，世尊身体上也没有光辉发出。但当展开《大本》（即《大般涅槃经》或大般若本）时，开始讲说缘起因缘等法，则二十四种善根（智慧）专注其中，在大本经文中获得专一的全知之智，好比黑暗深渊中巨大的水中鱼在八十四由旬深海中获得呼吸的机会一样，专一的全知者唯在大本中才能获得自由施展之机。」

‘‘Satthu evaṃ laddhokāsena sabbaññutaññāṇena yathāsukhaṃ saṇhasukhumadhammaṃ sammasantassa sarīrato nīlapītalohitodātamañjiṭṭhapabhassaravasena chabbaṇṇarasmiyo nikkhamiṃsu. Kesamassūhi ceva akkhīnañca nīlaṭṭhānehi nīlarasmiyo nikkhamiṃsu, yāsaṃ vasena gaganatalaṃ añjanacuṇṇasamokiṇṇaṃ viya umāpupphanīluppaladalasañchannaṃ viya vītipatantamaṇitālavaṇṭaṃ viya sampasāritamecakapaṭaṃ viya ca ahosi. Chavito ceva akkhīnañca pītaṭṭhānehi pītarasmiyo nikkhamiṃsu, yāsaṃ vasena disābhāgā suvaṇṇarasanisiñcamānā viya suvaṇṇapaṭapasāritā viya kuṅkumacuṇṇakaṇikārapupphasamparikiṇṇā viya ca virociṃsu. Maṃsalohitehi ceva akkhīnañca rattaṭṭhānehi lohitarasmiyo nikkhamiṃsu, yāsaṃ vasena disābhāgā cīnapiṭṭhacuṇṇarañjitā viya supakkalākhārasanisiñcamānā viya rattakambalaparikkhittā viya jayasumanapāribaddhakabandhujīvakakusumasamparikiṇṇā viya ca virociṃsu. Aṭṭhīhi ceva dantehi ca akkhīnañca setaṭṭhānehi odātarasmiyo nikkhamiṃsu, yāsaṃ vasena disābhāgā rajatakuṭehi āsiñcamānakhīradhārāsamparikiṇṇā viya pasāritarajatapaṭavitānā viya vītipatantarajatatālavaṇṭā viya kundakumudasindhuvārasumanamallikādikusumasañchannā viya ca virociṃsu. Mañjiṭṭhapabhassarā pana tamhā tamhā sarīrappadesā nikkhamiṃsu. Iti tā chabbaṇṇarasmiyo nikkhamitvā ghanamahāpathaviṃ gaṇhiṃsu.

「由于世尊身体出现这样一种机会，带着全知之智，他身上的蓝、黄、红、白、绿、宝石般光辉自由发出。这些色彩猶如天空中蓝云、少女盛开的紫菡萏莲叶般覆盖，如展开的精致绢帛般流布。头发和眼睛等部位发出蓝色光芒，如天空涂抹青石灰泥般清凉；眉毛处泛黄光，如阳光洒落金色地带；面颊红润如盛开的朱红菊花，光彩夺目；骨骼、牙齿、眼睛处白光显现，宛若银器映照，银帛展开，延展宛如水上莲花池，美丽璀璨。各处都发出如宝石明珠那样光亮。如此六种颜色光芒从身体表面流淌发出，最终汇聚于坚实的大地上。」

‘‘Catunahutādhikadviyojanasatasahassabahalā mahāpathavī niddhantasuvaṇṇapiṇḍi viya ahosi. Pathaviṃ bhinditvā heṭṭhā udakaṃ gaṇhiṃsu. Pathavīsandhārakaṃ aṭṭhanahutādhikacatuyojanasatasahassabahalaṃ udakaṃ suvaṇṇakalasehi āsiñcamānavilīnasuvaṇṇaṃ viya ahosi. Udakaṃ vinivijjhitvā vātaṃ aggahesuṃ. Channavutādhikanavayojanasatasahassabahalo vāto samussitasuvaṇṇakkhandho viya ahosi. Vātaṃ vinivijjhitvā heṭṭhā ajaṭākāsaṃ pakkhandiṃsu. Uparibhāgena uggantvāpi catumahārājike gaṇhiṃsu. Te vinivijjhitvā tāvatiṃse, tato yāme, tato tusite, tato nimmānaratī, tato paranimmitavasavattī, tato nava brahmaloke, tato vehapphale, tato pañca suddhāvāse vinivijjhitvā cattāro āruppe gaṇhiṃsu. Cattāro ca āruppe vinivijjhitvā ajaṭākāsaṃ pakkhandiṃsu.

「大地广大如厚达四万两千二百余由旬之巨盘，在其上安卧如沉睡的金色宝团。下面的水流裂开分散。地底渗透的水体巨大得好似被金器消融了一般。一阵风吹来，如同覆盖着金色尘埃的巨大云团。风被吹散后，向下下落进入无结界的虚空。风从上方涌起，聚集成四大天王所在之处。将风吹散后，风依次穿越三十三天、夜摩天、兜率天、欲界天、九梵天、化乐天、五净居天四重天宫。吹散这四重天后，风进入无结界之虚空。」

‘‘Tiriyabhāgehi anantā lokadhātuyo pakkhandiṃsu, ettake ṭhāne candamhi candappabhā natthi, sūriye sūriyappabhā natthi, tārakarūpesu tārakarūpappabhā natthi, devatānaṃ uyyānavimānakapparukkhesu sarīre ābharaṇesūti sabbattha pabhā natthi. Tisahassimahāsahassilokadhātuyā ālokapharaṇasamattho mahābrahmāpi sūriyuggamane khajjopanako viya ahosi, candasūriyatārakarūpadevatuyyānavimānakapparukkhānaṃ paricchedamattakameva paññāyittha. Ettakaṃ ṭhānaṃ buddharasmīhiyeva ajjhotthaṭaṃ ahosi. Ayañca neva buddhānaṃ adhiṭṭhāniddhi, na bhāvanāmayiddhi. Saṇhasukhumadhammaṃ pana sammasato lokanāthassa lohitaṃ pasīdi, vatthurūpaṃ pasīdi, chavivaṇṇo pasīdi. Cittasamuṭṭhānā vaṇṇadhātu samantā asītihatthamatte padese niccalā aṭṭhāsī’’ti.

「在别的方向，无尽众多的世界界被风吹散，在那无数处所月光不照，太阳光不照，星辰形态的光芒不显，天人宫殿、园林、树木以及身上饰物均无光辉。三千六百多千万世界界的光辉被遮蔽，如同巨大梵天在太阳运行时隐没如蚁穴一样，只是被割断了月亮、太阳、星辰、天人、园林、宫殿、树木的极小部分。这些区域纯粹是由佛光包围覆盖而成。这种情况既不是诸佛的禅定成果，也非修行所致。世尊带着全知智慧，身上流露红色、土色、蓝色光芒，心意现起的色相元素遍布全身，如同重厚的巨手覆盖八十八处身体部位。」

Evaṃ nisinneti tamhā samādhimhā vuṭṭhahitvā nisinne. Eko brāhmaṇoti nāmagottavasena anabhiññāto apākaṭo eko brāhmaṇo. ‘‘Huṃ hu’’nti karonto vicaratīti sabbaṃ acokkhajātikaṃ passitvā jigucchanto ‘‘huṃ hu’’nti karonto vicarati. Etadavocāti (udā. aṭṭha. 4) etaṃ idāni vattabbaṃ ‘‘kittāvatā nu kho’’tiādivacanaṃ avoca. Tattha kittāvatāti kittakena pamāṇena. Nu-ti saṃsayatthe nipāto, kho-ti padapūraṇe. Bho-ti brāhmaṇānaṃ jātisamudāgataṃ ālapanaṃ. Tathā hi vuttaṃ ‘‘bhovādi nāma so hoti, sace hoti sakiñcano’’ti (dha. pa. 396; su. ni. 625). Gotamāti bhagavantaṃ gottena ālapati. Kathaṃ panāyaṃ brāhmaṇo sampati samāgato bhagavato gottaṃ jānātīti? Nāyaṃ sampati samāgato, chabbassāni padhānakaraṇakāle upaṭṭhahantehi pañcavaggiyehi saddhiṃ caramāno aparabhāge taṃ vataṃ chaḍḍetvā uruvelāyaṃ senanigame eko adutiyo hutvā piṇḍāya caramānopi tena brāhmaṇena diṭṭhapubbo ceva sallapitapubbo ca, tena so pubbe pañcavaggiyehi gayhamānaṃ bhagavato gottaṃ anussaranto ‘‘bho gotamā’’ti bhagavantaṃ gottena ālapati. Yato paṭṭhāya vā bhagavā mahābhinikkhamanaṃ nikkhanto anomānadītīre pabbaji, tato pabhuti ‘‘samaṇo gotamo’’ti cando viya sūriyo viya pākaṭo paññāto hoti, na ca tassa gottajānane kāraṇaṃ gavesitabbaṃ. Brāhmaṇakaraṇāti brāhmaṇaṃ karontīti brāhmaṇakaraṇā, brāhmaṇabhāvakarāti attho. Ettha ca ‘‘kittāvatā’’ti etena yehi dhammehi brāhmaṇo hoti, tesaṃ dhammānaṃ parimāṇaṃ pucchati. ‘‘Katame’’ti pana iminā tesaṃ sarūpaṃ pucchati.

「世尊于那专注禅定中起身坐下。有一位名字未详、身份不明的不认识的不知名婆罗门，当时边喊‘唿唿’边徘徊观察，看到世尊后感到厌恶，仍不断喊唿唿。对此有注说称当时讲述『这此婆罗门说：“那叫做多少”的话』。其中‘kittāvatā’意为有数量的，‘nu’表示疑问，‘kho’则是语助成分。‘bho’是婆罗门出身的称呼用语。世尊名为果德玛，是由于与世尊同族的婆罗门识别其为果德玛。此婆罗门并不是世尊族群中，乃是在世尊出家刚过六十二岁时，曾与五姓弟子共同生活途中，后虽弃舍世尊住所去往乌鲁维拉军营乞食，也曾与该婆罗门前世分别对话，因此该婆罗门忆起与世尊往昔情谊，称呼世尊为‘婆罗门果德玛’。之后世尊大规模出游时，虽被怀疑其来源血统，但其自现如『沙门果德玛』，犹如初升的月亮、太阳一样被大众知晓，不必追究出生。‘婆罗门形成’意指婆罗门身份的形成意思。提‘kittāvatā’即是询问成为婆罗门的种种条件，‘katame’则是追问究竟是哪些条件。」

Udānaṃ udānesīti ‘‘yo brāhmaṇo’’tiādikaṃ udānaṃ udānesi, na pana tassa brāhmaṇassa dhammaṃ desesi. Kasmā? Dhammadesanāya abhājanabhāvato. Tathā hi tassa brāhmaṇassa imaṃ gāthaṃ sutvā na saccābhisamayo ahosi. Yathā ca imassa, evaṃ upakassa ājīvakassa buddhaguṇappakāsanaṃ sutvā. Dhammacakkappavattanato hi pubbabhāge bhagavatā bhāsitaṃ paresaṃ suṇantānampi tapussabhallikānaṃ saraṇadānaṃ viya vāsanābhāgiyameva jātaṃ, na asekkhabhāgiyaṃ vā nibbedhabhāgiyaṃ vā. Esā hi dhammatāti. Vedehi vā antanti ettha antaṃ nāma sabbasaṅkhārapariyosānaṃ nibbānaṃ. Ime ussadā natthīti sabbaso ime pahīnattā na santi.

“欢喜偈”称为“欢喜”，意谓‘如‘婆罗门’等起欢喜之意’的偈颂，然而此欢喜非是对婆罗门所说之法。何以故？乃因未及讲法故。实则闻此婆罗门之偈，不能成就真实法会。正如对彼婆罗门是，如对阿阇黎维生之佛陀资粮之宣说一般。法轮初转时，佛陀曾先于他方说法，听者虽众，亦犹深受法味之珍宝，非仅分得法味之半截，亦非无法得见涅槃的境地。此所谓“法”者。应当知此处的“终止”乃诸蕴皆尽，即是涅槃。此等教义皆已成灭，非复存在。

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Mucalindakathāvaṇṇanā目真邻陀叙事注释

§5

5.Mucalindamūleti (udā. aṭṭha. 11) ettha mucalindo vuccati nīparukkho, yo ‘‘niculo’’tipi vuccati, tassa samīpeti attho. Keci pana ‘‘mucaloti tassa rukkhassa nāmaṃ, vanajeṭṭhakatāya pana mucalindoti vutta’’nti vadanti. Udapādīti sakalacakkavāḷagabbhaṃ pūrento mahāmegho udapādi. Evarūpo kira megho dvīsuyeva kālesu vassati cakkavattimhi vā uppanne buddhe vā, idha buddhuppādakāle udapādi. Pokkharaṇiyā nibbattoti pokkharaṇiyā heṭṭhā nāgabhavanaṃ atthi, tattha nibbatto. Sakabhavanāti attano nāgabhavanato. Evaṃ bhogehi parikkhipitvāti satta vāre attano sarīrabhogehi bhagavato kāyaṃ parivāretvā. Uparimuddhani mahantaṃ phaṇaṃvihaccāti bhagavato muddhappadesassa upari attano mahantaṃ phaṇaṃ pasāretvā. ‘‘Phaṇaṃ karitvā’’tipi pāṭho, soyevattho.

第五、“叉楼林树”章节中称“叉楼林”为巨树，意谓“尼丘罗”为其称号，名“叉楼林”与此意相近。有些人说“叉楼林”为树名，且因其为森林之长者而名“叉楼林”。“降雨”意指充满整个天空之大云，骤雨降临。此类大云如同世界治者在二季风雨时节中生成之大云，或佛陀出世时降雨。莲花池塘底下有龙居所，此云如是成生。所谓“龙居”即自身所居龙族的住所。于生活享受方面，佛陀七日以自身身体衣缠绕躯体，展现佛陀入定时之威仪。上举如大蛇般的冠状体盖在顶上。此中“作披蛇形冠”的说法符合原文所载。

Tassa kira nāgarājassa etadahosi ‘‘bhagavā ca mayhaṃ bhavanasamīpe rukkhamūle nisinno, ayañca sattāhavaddalikā vattati, vāsāgāramassa laddhuṃ vaṭṭatī’’ti. So sattaratanamayaṃ pāsādaṃ nimminituṃ sakkontopi ‘‘evaṃ kate kāyasāro gahito na bhavissati, dasabalassa kāyaveyyāvaccaṃ karissāmī’’ti mahantaṃ attabhāvaṃ katvā satthāraṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ dhāresi. ‘‘Tassa parikkhepabbhantaraṃ lohapāsāde bhaṇḍāgāragabbhappamāṇaṃ ahosī’’ti idha vuttaṃ. Majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.284) pana –

关于此龙王，当时有所谓佛陀于其居所附近树根端端坐，诸龙七日环绕其侧，如守护住所的护卫。因念彼佛躯已成就，不会再有疲惫，将以十方诸天之力来保护其躯体外衣。佛陀则以自身身体和诸天所赐的威力七日坚固环绕佛躯，上举其头顶巨大的护身灵蛇之冠。传说中，此期间其护盾如同钢铁宝殿大小，内藏无数珍宝。此义记载于中部注疏中，曰：

‘‘Parikkhepassa anto okāso heṭṭhā lohapāsādappamāṇo ahosi, ‘icchiticchitena iriyāpathena satthā viharissatī’ti nāgarājassa ajjhāsayo ahosi, tasmā evaṃ mahantaṃ okāsaṃ parikkhipi, majjhe ratanapallaṅko paññatto hoti, upari suvaṇṇatārakavicittaṃ samosaritagandhadāmakusumacelavitānaṃ ahosi, catūsu koṇesu gandhatelena dīpā jalitā, catūsu disāsu vivaritvā candanakaraṇḍakā ṭhapitā’’ti –

“守护之中所存之所为，位于护殿底部为钢铁宝殿大小，龙王有此意念：‘我愿以随意自由通行之道保护教主。’因而设立此壮丽场所，于中心安置宝座，宝座上铺设光耀金星，香气和甘露等华丽饰品环绕周围。四角燃点有荧光灯火，四面悬挂熏香悬灯，用以庄严此处。”

Vuttaṃ. Icchiticchitena iriyāpathena viharissatīti ca nāgarājassa ajjhāsayamattametaṃ, bhagavā pana yathānisinnova sattāhaṃ vītināmesi.

此龙王之意念专以自由通行而护持佛陀。然佛陀如同常坐安然无恙般，安然度过七日时光。

Kiñcāpi…pe… cintetuṃ yuttanti ettha keci vadanti ‘‘uṇhaggahaṇaṃ bhogaparikkhepassa vipulabhāvakaraṇe kāraṇakittanaṃ. Khuddake hi tasmiṃ bhagavantaṃ nāgarājassa sarīrasambhūtā usmā bādheyya, vipulabhāvakaraṇena pana tādisaṃ mā uṇhaṃ bādhayitthā’’ti. Saupasaggapadassa attho upasaggena vināpi viññāyatīti āha ‘‘viddhanti ubbiddha’’nti, sā cassa ubbiddhatā upakkilesavigamena dūrabhāvena upaṭṭhānanti āha ‘‘meghavigamena dūrībhūta’’nti. Indanīlamaṇi viya dibbati jotatīti devo, ākāso. Viditvāti ‘‘idāni vigatavalāhako ākāso, natthi bhagavato sītādiupaddavo’’ti ñatvā. Viniveṭhetvāti apanetvā. Attanorūpanti attano nāgarūpaṃ. Paṭisaṃharitvāti antaradhāpetvā. Māṇavakavaṇṇanti kumārakarūpaṃ.

又有些人认为此时佛陀身上的护龙冠七日中受热，而炎热之气使佛陀肉身感受。然因高级宝具及神盖等护持，不致遭受酷热之苦。佛陀之“发光”等现象如同夜空星光闪烁，诸天认知佛陀现已远离寒暑伤害。所谓“具足绝热”的天体空间是佛陀身处之境。自身形相乃其真实的龙形之显现。出隐处即为隐匿不现。其外貌如人形童子般。

Etamatthaṃviditvāti ‘‘vivekasukhapaṭisaṃvedino yattha katthaci sukhameva hotī’’ti etaṃ atthaṃ sabbākārena jānitvā. Imaṃ udānanti imaṃ vivekasukhānubhāvadīpakaṃ udānaṃ udānesi. Sutadhammassāti vissutadhammassa. Tenāha ‘‘pakāsitadhammassā’’ti. Akuppanabhāvoti akuppanasabhāvo.

所谓了知此义者，是指清楚体认“静处乐感受中无论何处皆生乐”的含义，全面明了此义。此称为启示句，是传达静处乐体验之光明的启示。所谓经法，是指闻名著录的正确教法。故曰“显慧法者”，即指此。所谓“不动心性”，即心不被扰乱的状态。

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§6

6.Osadhaharītakaṃ upanesīti na kevalaṃ osadhaharītakameva, dantakaṭṭhampi upanesi. Paccaggheti ettha purimaṃ atthavikappaṃ keci na icchanti, teneva ācariyadhammapālattherena vuttaṃ ‘‘paccaggheti abhinave. Paccekaṃ mahagghatāya paccaggheti keci, taṃ na sundaraṃ. Na hi buddhā bhagavanto mahagghaṃ paṭiggaṇhanti paribhuñjanti vā’’ti.

所谓“药物青木”，不仅指草药青木，也包括牙木等。此处“分别”意指前面所讲的某些义含概念有不同看法者不愿接受，因此由教导律师长老称之为“分歧”，即新生或创新。因为个别次第违背了安稳大体，因此称其为“不美”，即不佳。佛陀圣者不接受、使用或赞同任何破坏整体管理的行为。

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§7

7.Āciṇṇasamāciṇṇoti ācarito ceva ācarantehi ca sammadeva ācaritoti attho. Etena ayaṃ parivitakko sabbabuddhānaṃ paṭhamābhisambodhiyaṃ uppajjatevāti ayamettha dhammatāti dasseti. Gambhīropi dhammo paṭipakkhavidhamanena supākaṭo bhaveyya, paṭipakkhavidhamanaṃ pana sammāpaṭipattipaṭibaddhaṃ, sā saddhammasavanādhīnā, taṃ satthari dhamme ca pasādāyattaṃ. So visesato loke sambhāvanīyassa garukātabbassa abhipatthanāhetukoti paramparāya sattānaṃ dhammasampaṭipattiyā brahmuno yācanānimittanti taṃ dassento ‘‘brahmunā yācite desetukāmatāyā’’tiādimāha.

所谓“不违禁守”，即行为者与行为之人皆善守戒律。由此指出，此教法是诸佛菩萨第一正觉的根本起因。虽教法深奥难解，唯有具正见正行者方能真正领会。正受教法听闻而安住者，即获得教师教法欢喜。特别在世间，此教法被视为崇高应敬之因，历代圣者皆依此法勤修行，犹如向梵天求教以达理想目标。

Adhigatoti paṭividdho, sayambhūñāṇena ‘‘idaṃ dukkha’’ntiādinā yathābhūtaṃ avabuddhoti attho. Dhammoti catusaccadhammo tabbinimuttassa paṭivijjhitabbadhammassa abhāvato. Gambhīroti mahāsamuddo viya makasatuṇḍasūciyā aññatra samupacitaparipakkañāṇasambhārehi aññesaṃ ñāṇena alabbhaneyyapatiṭṭho. Gambhīrattāva duddaso dukkhena daṭṭhabbo, na sakkā sukhena daṭṭhuṃ. Yo hi alabbhaneyyapatiṭṭho, so ogāhituṃ asakkuṇeyyatāya sarūpato ca visesato ca sukhena passituṃ na sakkā, atha kho kicchena kenaci kadācideva daṭṭhabbo. Duddasattāva duranubodho dukkhena avabujjhitabbo, na sakkā sukhena avabujjhituṃ. Yañhi daṭṭhumeva na sakkā, tassa ogāhetvā anubujjhane kathā eva natthi avabodhassa dukkarabhāvato. Imasmiṃ ṭhāne ‘‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā’’ti (saṃ. ni. 5.1115) suttapadaṃ vattabbaṃ.

所谓“已得”，即断除烦恼障碍，凭自觉知体会真实痛苦之义。教法指四圣谛中已被通达者的真理。所谓“深诸法”，如浩瀚大海，以芒刺无明等杂乱法相为阻碍，唯有成熟之智慧总藏可依赖。以深所显苦难，难见安乐，无法以安乐为境。唯有以智慧所立，虽然罕见安乐，却能偶尔显现。以困难者难以悟苦，为无明深厚，无法悟乐。对其而言，唯有观察苦才能真正理解。此处对应经中问：“对此你说如何，何者更苦或更难成就？”语，属当讲示之句。

Santoti anupasantasabhāvānaṃ kilesānaṃ saṅkhārānañca abhāvato vūpasantasabbapariḷāhatāya santo nibbuto, santārammaṇatāya vā santo. Ettha ca nirodhasaccaṃ santaṃ ārammaṇanti santārammaṇaṃ, maggasaccaṃ santaṃ santārammaṇañcāti santārammaṇaṃ. Padhānabhāvaṃ nītoti paṇīto. Atha vā paṇītoti atittikaraṇaṭṭhena atappako sādurasabhojanaṃ viya. Santapaṇītabhāveneva cettha asecanakatāya atappakatā daṭṭhabbā. Idañhi dvayaṃ lokuttarameva sandhāya vuttaṃ. Atakkāvacaroti uttamañāṇavisayattā takkena avacaritabbo ogāhitabbo na hoti, ñāṇeneva avacaritabbo. Tato eva nipuṇañāṇagocaratāya saṇhasukhumasabhāvattā ca nipuṇo saṇho. Paṇḍitavedanīyoti bālānaṃ avisayattā sammāpaṭipadaṃ paṭipannehi paṇḍitehi eva veditabbo.

所谓“静”，指无躁动不安之缠缚及烦恼停止，因远离一切痛苦所致内心安住，也谓安住于法中。此处“灭谛”为心静灭谛，亦即安住于灭真理。所谓“道谛”，乃心静安住于道真理。言“高尚”意同尊贵。这亦如燕子喜食美味甘美佳肴，因此此处亦以“高尚”比喻道法尊贵。唯有诸上善学者方能体认此高尚与精妙。愚者因不识真理，故感受模糊。

Allīyanti abhiramitabbaṭṭhena seviyantīti ālayā, pañca kāmaguṇāti āha ‘‘sattā pañcakāmaguṇe allīyanti, tasmā te ālayāti vuccantī’’ti. Tattha pañcakāmaguṇe allīyantīti pañcakāmaguṇe sevantīti attho. Teti pañca kāmaguṇā. Ramantīti ratiṃ vindanti kīḷanti laḷanti. Ālīyanti abhiramaṇavasena sevantīti ālayā, aṭṭhasataṃ taṇhāvicaritāni, tehi ālayehi ramantīti ālayarāmāti evampettha attho daṭṭhabbo. Ime hi sattā yathā kāmaguṇe, evaṃ rāgampi assādenti abhinandantiyeva. Yatheva hi susajjitapupphaphalabharitarukkhādisampannaṃ uyyānaṃ paviṭṭho rājā tāya tāya sampattiyā ramati, sammudito āmoditapamodito hoti, na ukkaṇṭhati, sāyampi nikkhamituṃ na icchati, evamimehi kāmālayataṇhālayehi sattā ramanti, saṃsāravaṭṭe sammoditā anukkaṇṭhitā vasanti. Tena nesaṃ bhagavā duvidhampi ālayaṃ uyyānabhūmiṃ viya dassento ‘‘ālayarāmā’’tiādimāha. Ratāti niratā. Suṭṭhu muditāti ativiya muditā anukkaṇṭhanato.

所谓“依恋”，即贪著舍所之义，此处指住处。五种欲性为“五欲”，因此称五欲贪著。意谓诸众生依于五欲生分分别，故名依恋。五欲者即五种感官快乐。所谓“喜乐”，指生起欢愉、嬉戏、娱悦之意。依恋即以欢喜求依所，谓积累八百行贪欲，是谓依恋之意。如鸟栖息在满载花果树木之园，国王乐于其境，不忧离去，此即众生依恋欲园，轮回中随之欣乐、欢喜、爱怨交织且不愿离去。故世尊为此授名“依恋欲园”等。所谓“乐”，即沉醉其中。所谓“欣喜”，谓非常欢喜且无纷扰。

Ṭhānaṃ sandhāyāti ṭhānasaddaṃ sandhāya. Atthato pana ṭhānanti ca paṭiccasamuppādo eva adhippeto . Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, saṅkhārādīnaṃ paccayabhūtā avijjādayo. Imesaṃ saṅkhārādīnaṃ paccayāti idappaccayā, avijjādayova. Idappaccayā eva idappaccayatā yathā devo eva devatā. Idappaccayānaṃ vā avijjādīnaṃ attano phalaṃ paṭicca paccayabhāvo uppādanasamatthatā idappaccayatā. Tena samatthapaccayalakkhaṇo paṭiccasamuppādo dassito hoti. Paṭicca samuppajjati phalaṃ etasmāti paṭiccasamuppādo. Padadvayenapi dhammānaṃ paccayaṭṭho eva vibhāvito. Saṅkhārādipaccayānañhi avijjādīnaṃ etaṃ adhivacanaṃ idappaccayatāpaṭiccasamuppādoti. Sabbasaṅkhārasamathotiādi sabbaṃ atthato nibbānameva. Yasmā hi taṃ āgamma paṭicca ariyamaggassa ārammaṇapaccayabhāvahetu sabbasaṅkhāravipphanditāni sammanti vūpasammanti, tasmā ‘‘sabbasaṅkhārasamatho’’ti vuccati. Sabbasaṅkhatavisaṃyutte hi nibbāne saṅkhāravūpasamapariyāyo ñāyāgatoyevāti. Idaṃ panettha nibbacanaṃ – sabbe saṅkhārā sammanti etthāti sabbasaṅkhārasamathoti.

『就「处」字而言』者，系针对『处』此一词语而言。然就义理而言，所谓『处』者，实即缘起是也。『果报安住于此，以其运作依附于此』，故称为『处』，即以无明等为诸行等之缘者是也。『此等诸行等之缘』即『以此为缘』，亦即无明等是也。『以此为缘』即『以此为缘之性』，犹如『天人』即『天神』之例。或者，『以此为缘之性』者，乃无明等诸『以此为缘』者，以其自身之果报为所依而具有缘之性，即具有令其生起之能力是也。由此，缘起之特征即被显示为『具有能力之缘』。『果报缘此而生起』，故称为『缘起』。以此二词，皆阐明了诸法之缘义。盖『以此为缘之性』与『缘起』，乃是对于以诸行等为所缘之无明等的异名。『一切行之止息』等，就义理而言，一切皆唯涅槃是也。盖因依凭、缘于彼涅槃，由于对圣道而言作为所缘之缘的缘故，一切行之动摇皆息灭、平息，故称为『一切行之止息』。于远离一切有为法的涅槃中，以行之平息为同义语，此乃合于正理者也。此处之释名如下：『一切行于此中止息』，故称为『一切行之止息』也。

Yasmā ca taṃ āgamma sabbe upadhayo paṭinissaṭṭhā samucchedavasena pariccattā honti, aṭṭhasatappabhedā sabbāpi taṇhā khīyanti, sabbe kilesarāgā virajjanti, jarāmaraṇādibhedaṃ sabbaṃ vaṭṭadukkhaṃ nirujjhati, tasmā ‘‘sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho’’ti vuccati, yā panesā taṇhā tena tena bhavena bhavantaraṃ bhavanikantibhāvena vinati saṃsibbati, phalena vā saddhiṃ kammaṃ vinati saṃsibbatīti katvā vānanti vuccati, tato nikkhantaṃ vānatoti nibbānaṃ. Kilamathoti kāyakilamatho. Vihesāpi kāyavihesāyeva, citte pana ubhayampetaṃ buddhānaṃ natthi bodhimūleyeva samucchinnattā. Ettha ca ciranisajjācirabhāsanehi piṭṭhiāgilāyanatālugalasosādivasena kāyakilamatho ceva kāyavihesā ca veditabbā, sā ca kho desanāya atthaṃ ajānantānañca appaṭipajjantānañca vasena. Jānantānaṃ pana paṭipajjantānañca desanāya kāyaparissamopi satthu aparissamova, tenāha bhagavā ‘‘na ca maṃ dhammādhikaraṇaṃ vihesetī’’ti. Teneva vuttaṃ ‘‘yā ajānantānaṃ desanā nāma, so mama kilamatho assā’’ti.

所谓“āgamma”，意指通过此因缘悉皆消灭，诸烦恼灭尽。断尽一切渴爱，诸贪欲皆离。老死等生灭之苦全部终止，故称为“一切缠缚之断灭”，称为“sabbūpadhipaṭinissaggo”。因由渴爱破灭，其于一切诸世间生命生死流转的轮回道则，悉皆断绝，心净净灭，名“taṇhākkhayo virāgo nirodho”。而此生灭之间因缘连带之轮回受苦，随着无明业果悉皆消散，即谓“phalaṃ saddhiṃ kammaṃ vinati saṃsibbatīti”，此乃出离果——涅槃。所谓“kilamatho”是指身心之烦恼或缠因结。身心之烦恼亦即“vāhi kūra”，无论于肉身还是心识，皆有身心缠累之苦。于佛教教理，二者身心烦恼均难消除，除非断灭无明，证得无上正等觉。长久沉沦于此痛苦，诸烦恼相续纷扰不能断灭，乃因不解教法所致。相反了解教义而修行者，身心烦恼遂渐消减。故佛言不与我法相违者，表明佛法直指断除烦恼。对于不明道理者，其宣说即是使其烦恼加重之因，佛谓此等烦恼产生者法为“kilamatho”。

Apissūti sampiṇḍanatthe nipāto. So na kevalaṃ etadahosi, imāpi gāthā paṭibhaṃsūti dīpeti. Bhagavantanti paṭisaddayogena sāmiatthe upayogavacananti āha ‘‘bhagavato’’ti. Vuddhippattā acchariyā vā anacchariyā. Vuddhiatthopi hi a-kāro hoti yathā ‘‘asekkhā dhammā’’ti. Kappānaṃ cattāri asaṅkhyeyyāni satasahassañca sadevakassa lokassa dhammasaṃvibhāgakaraṇatthameva pāramiyo pūretvā idāni samadhigatadhammarajjassa tattha appossukkatāpattidīpanattā gāthātthassa anuacchariyatā tassa vuddhippatti ca veditabbā. Atthadvārena hi gāthānaṃ anacchariyatā. Gocarā ahesunti upaṭṭhahaṃsu, upaṭṭhānañca vitakkayitabbatāti āha ‘‘parivitakkayitabbabhāvaṃ pāpuṇiṃsū’’ti.

“Apissūti”者，为文中结句附加的终结词，表示文意归纳或总结。此不仅为文辞而已，亦揭示经文所蕴含的深义。关于“Bhagavantanti”称谓，依佛教尊敬词汇释义谓“世尊”，意指佛陀本人。世尊所示之法义，无论从业果成就或自在智慧，皆属不可思议境界。经文中提及此，表明所说法乃深广无边之智慧。谓“vuddhiatthopi”述及“增长”非指数量变化，而指质的昭示。譬如法语“asekkhā dhammā”中“a”是前缀，表否定。此处强调经文及诗句意义之增长，表现在开启增长菩提之道理。文中“gāthānaṃ anacchariyatā”意指经文句法无误，故谓“upatthānaṃ vitakkayitabbatāti”，即是应当恒常地思惟和专注。由此可见，规范经文文法和语义对佛法传承的重要作用。

Kicchenāti na dukkhappaṭipadāya. Buddhānañhi cattāropi maggā sukhappaṭipadāva honti. Pāramīpūraṇakāle pana sarāgasadosasamohasseva sato āgatāgatānaṃ yācakānaṃ alaṅkatappaṭiyattaṃ sīsaṃ kantitvā galalohitaṃ nīharitvā suañjitāni akkhīni uppāṭetvā kulavaṃsappadīpaṃ puttaṃ manāpacāriniṃ bhariyanti evamādīni dentassa aññāni ca khantivādisadisesu attabhāvesu chejjabhejjādīni pāpuṇantassa āgamanīyapaṭipadaṃ sandhāyetaṃ vuttaṃ. Ha-iti vā byattanti etasmiṃ atthe nipāto. Ekaṃsattheti keci. Ha byattaṃ ekaṃsena vā alaṃ nippayojanaṃ evaṃ kicchena adhigataṃ dhammaṃ desetunti yojanā. Halanti vā alanti iminā samānatthaṃ padaṃ ‘‘halanti vadāmī’’tiādīsu viya. ‘‘Pakāsita’’ntipi paṭhanti, desitanti attho. Evaṃ kicchena adhigatassa dhammassa alaṃ desitaṃ pariyattaṃ desitaṃ, ko attho desitenāti vuttaṃ hoti. Rāgadosaparetehīti rāgadosaphuṭṭhehi, phuṭṭhavisena viya sappena rāgena dosena ca samphuṭṭhehi abhibhūtehīti attho. Atha vā rāgadosaparetehīti rāgadosānugatehi, rāgena ca dosena ca anubandhehīti attho.

“Kicchenāti”者，即非苦道之意。佛陀所示之四种圣道均为乐道，非苦道。于菩萨成就波罗蜜之际，彼时虽遇贪瞋痴等烦恼，然其心坚忍不懈，能以执着降伏烦恼。譬如堕入众多询问者面前，能泰然自若，柔和而不动怒，调伏禅定，护持家门，待人谦恭，乃至忍辱容忍。诸如此类事，皆显示菩萨修行坚固，现前能以善巧方法应对外缘。文中所叙述典故，乃描述修行人持戒忍辱等功德所成之如来境界。文中“ha-iti”是分句结束之标志词。发语“ekaṃsatthe”即“在某时某地”，或略为复合解释。文中“halanti vā alanti”即于相似义词中替代表达，皆指示“宣说”或“开示”。经由此，说明佛法之教理虽表述多样，然其根本义理不变。此处又解释“rāgadosaparetehīti”，是指因贪嗔烦恼等毒焰燃烧而成不净现象。此为二种释义，或谓由烦恼明现，或谓烦恼之串联相续，皆指贪瞋痴苦。

Paṭisotagāminti (dī. ni. aṭṭha. 2.65; ma. ni. aṭṭha. 1.281; saṃ. ni. aṭṭha. 1.1.172) niccagāhādīnaṃ paṭisotaṃ aniccaṃ dukkhamanattā asubhanti evaṃ gataṃ pavattaṃ catusaccadhammanti attho. Rāgarattāti kāmarāgena bhavarāgena diṭṭhirāgena ca rattā. Na dakkhantīti aniccaṃ dukkhamanattā asubhanti iminā sabhāvena na passissanti, te apassante ko sakkhissati aniccantiādinā sabhāvena yāthāvato dhammaṃ jānāpetunti adhippāyo. Rāgadosaparetatāpi nesaṃ sammuḷhabhāvenevāti āha ‘‘tamokhandhena āvuṭā’’ti, avijjārāsinā ajjhotthaṭāti attho.

“Paṭisotagāminti”依语出处记载，谓“固定场所”之一称，表此法依固定之处而起。此处譬喻为无常、苦、不净之义理。所谓“rāgarattāti”，即由欲贪、存在贪及见贪三种燃烧派生之。“Na dakkhantīti”即未能领悟无常苦常不净之人，将无法观见诸法真相。若无见解，则难具证知无常苦灭真理。故说须破除无知之业见，方能以透彻眼观达道。谓二种相续之贪嗔所形成毒结。此谓“tamokhandhena āvuṭā”，即被暗沉蔽，烦恼根数聚集沉重，诸无明及烦恼业感力极大，续则曰“avijjārāsinā ajjhotthaṭāti”，即因惑业障重而难以涤除之理。

Appossukkatāya cittaṃ namatīti kasmā panassa evaṃ cittaṃ nami, nanu esa ‘‘muttohaṃ mocessāmi, tiṇṇohaṃ tāressāmi,

“Appossukkatāya cittaṃ namatīti”者，释为何故心意对此谦伏。此非单谓心意低下，而指心态对慧解脱的恭敬敬仰。因觉悟将得解脱之自由，因苦难离舍故心生谦顺。此处止于片段，暗示释经文中接续所述，恐非完整段落，但这一句话揭示心意向佛法归依、信服与谦恭，正是修学之必要具备德性。

Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;

“何者为我之所不知、于此处真实证得之法？

Sabbaññutaṃ pāpuṇitvā, tārayissaṃ sadevaka’’nti. (bu. vaṃ. 2.55) –

具足了知广大圆满之后，将普度一切众生。”（布萨文 2.55）——

Patthanaṃ katvā pāramiyo pūretvā sabbaññutaṃ pattoti? Saccameva, tadeva paccavekkhaṇānubhāvena panassa evaṃ cittaṃ nami. Tassa hi sabbaññutaṃ patvā sattānaṃ kilesagahanataṃ dhammassa ca gambhīrataṃ paccavekkhantassa sattānaṃ kilesagahanatā ca dhammagambhīratā ca sabbākārena pākaṭā jātā. Athassa ‘‘ime sattā kañjiyapuṇṇalābu viya takkabharitacāṭi viya vasātelapītapilotikā viya añjanamakkhitahattho viya ca kilesabharitā atisaṃkiliṭṭhā rāgarattā dosaduṭṭhā mohamuḷhā, te kiṃ nāma paṭivijjhissantī’’ti cintayato kilesagahanapaccavekkhaṇānubhāvenapi evaṃ cittaṃ nami.

作了通达而设置完成的修习功德称为广大圆满乎？诚然是，且此心唯在回观体证之故而生谦顺。诚因彼于广大圆满已得，在观其意乐的众生烦恼深重与法的广奥中，众生染污烦恼及法的深奥皆悉显现无遗。由此观照，内心思惟：“这些众生比若老枯累叶，负重且干枯如覆尘的树枝，眼如涂朱的手因染污陷于烦恼，其染污烦恼甚是沾染污秽，贪恋嗔恨等毒害及无明昧昧，彼等岂能由此弃除烦恼乎？”即使以观其烦恼的回观体验也仍生此谦顺之心。

‘‘Ayaṃ dhammo pathavīsandhārakaudakakkhandho viya gambhīro, pabbatena paṭicchādetvā ṭhapito sāsapo viya duddaso, satadhā bhinnassa vālassa koṭi viya aṇu. Mayā hi imaṃ dhammaṃ paṭivijjhituṃ vāyamantena adinnaṃ dānaṃ nāma natthi, arakkhitaṃ sīlaṃ nāma natthi, aparipūritā kāci pāramī nāma natthi, tassa me nirussāhaṃ viya mārabalaṃ vidhamantassapi pathavī na kampittha, paṭhamayāme pubbenivāsaṃ anussarantassapi na kampittha, majjhimayāme dibbacakkhuṃ visodhentassapi na kampittha, pacchimayāme pana paṭiccasamuppādaṃ paṭivijjhantasseva me dasasahassilokadhātu kampittha. Iti mādisenapi tikkhañāṇena kicchenevāyaṃ dhammo paṭividdho, taṃ lokiyamahājanā kathaṃ paṭivijjhissantī’’ti dhammagambhīratāya paccavekkhaṇānubhāvenapi evaṃ cittaṃ namīti veditabbaṃ.

“此法如深厚苍茫的地层和积水层，亦如被山岳遮蔽的烂泥池，晦暗不清，如散乱无数折断的树枝般细小。我虽努力探求此法，无施予无持守清净戒律，无圆满任何功德，故如摧毁魔力之人，地面不为颤动；即使回忆前生也不为动摇；即使清净天眼欲洞察亦不动；唯有在后分回观缘起之时，我十万天下界才为所震撼。由此知晓，以微细的智慧此法难以彻悟，世俗之广大众生又如何能透彻理解呢？”以法义的深奧回观体验倍感谦顺。

Apica brahmunā yācite desetukāmatāyapissa evaṃ cittaṃ nami. Jānāti hi bhagavā ‘‘mama appossukkatāya citte namamāne mahābrahmā dhammadesanaṃ yācissati, ime ca sattā brahmagarukā, te ‘satthā kira dhammaṃ na desetukāmo ahosi, atha naṃ mahābrahmā yācitvā desāpeti, santo vata bho dhammo paṇīto’ti maññamānā sussūsissantī’’ti. Idampissa kāraṇaṃ paṭicca appossukkatāya cittaṃ nami, no dhammadesanāyāti veditabbaṃ.

乃至善知识婆罗门欲求受教，亦生此般谦顺之心。世尊知晓：“当我心意谦顺不僭慢时，大梵天将请求我说法。诸天众生即为大梵天所敬重，彼等或将谓‘师未乐于说法，故大梵请求说法，真为善法’而怀期待盼望。”因此心意谦顺，非为趋迎说法，此义应当了知。

§8

8.Sahampatissāti so kira kassapassa bhagavato sāsane sahako nāma thero paṭhamajjhānaṃ nibbattetvā paṭhamajjhānabhūmiyaṃ kappāyukabrahmā hutvā nibbatto, tatra naṃ sahampati brahmāti sañjānanti. Taṃ sandhāyāha ‘‘brahmuno sahampatissā’’ti. Nassati vatāti so kira imaṃ saddaṃ tathā nicchāreti, yathā dasasahassilokadhātubrahmāno sutvā sabbe sannipatiṃsu. Apparajakkhajātikāti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesaṃ evaṃsabhāvāti apparajakkhajātikā. Appaṃ rāgādirajaṃ yesaṃ te sabhāvā apparajakkhajātikāti evamettha attho daṭṭhabbo. Assavanatāti ‘‘sayaṃ abhiññā’’tiādīsu viya karaṇatthe paccattavacanaṃ, assavanatāyāti attho. Bhavissantīti purimabuddhesu dasapuññakiriyavasena katādhikārā paripākagatapadumāni viya sūriyarasmisamphassaṃ dhammadesanaṃyeva ākaṅkhamānā catuppadikagāthāvasāne ariyabhūmiṃ okkamanārahā na eko, na dve, anekasatasahassā dhammassa aññātāro bhavissantīti dasseti.

第八伴随者意乃谓在世尊咖萨巴教法中有名‘伴随者意’的长老。初禅证毕后成就初禅境界，乃化为年长的梵天，复归寂灭，彼人即称‘伴随者梵天’。对此述曰‘伴随者梵天’。其音辞消逝，如十万世界的梵天闻此音而皆聚集。所称“善慧初生”者谓其智慧生起时犹不足以周全绝断贪嗔痴等，故称“善慧初生”。“恶习减少”者，谓其贪嗔痴等恶性及污染已少，此即“恶习减少”。“阿鼻”意指“自行直接观知诸法真相”等。所谓“将有者”旨在说明众多前佛时代诸佛因十种善根业成熟，而如朝阳普照般欲宣说佛法。于是四句偈末所述“圣地踏入”的人不是一二，而是无数千万因为佛法而得深识，因此称“将有者”。

Pāturahosīti pātubhavi. Samalehi cintitoti samalehi pūraṇakassapādīhi chahi satthārehi cintito. Te hi puretaraṃ uppajjitvā sakalajambudīpe kaṇṭake pattharamānā viya visaṃ siñcamānā viya ca samalaṃ micchādiṭṭhidhammaṃ desayiṃsu. Te kira buddhakolāhalānussavena sañjātakutūhalā lokaṃ vañcetvā kohaññe ṭhatvā sabbaññutaṃ paṭijānantā yaṃ kiñci adhammaṃyeva dhammoti dīpesuṃ. Apāpuretanti vivara etaṃ. Amatassa dvāranti amatassa nibbānassa dvārabhūtaṃ ariyamaggaṃ. Idaṃ vuttaṃ hoti – etaṃ kassapassa bhagavato sāsanantaradhānato pabhuti pihitaṃ nibbānanagarassa mahādvāraṃ ariyamaggaṃ saddhammadesanāhatthena apāpura vivara ugghāṭehīti. Suṇantu dhammaṃ vimalenānubuddhanti ime sattā rāgādimalānaṃ abhāvato vimalena sammāsambuddhena anubuddhaṃ catusaccadhammaṃ suṇantu tāva bhagavāti yācati.

“Pāturahosīti”谓“应当开显”。由此推知，“应当思惟”，这是由具六成就的圣师们所思惟的。彼等往昔在整个紫金洲间诞生，像被刺破的石块似地滴落毒液，且像洒落污秽般，宣说错误见法。传说他们因佛法兴起之纷扰及生起的好奇心，迷惑世间，屹立于一处，明白了所说之非法便加以否定，向世人示现所谓的一切恶法。说“阿帕普勒坦提”，此为“明了之门”，是指无死门，即觉灭之门，为圣道所成就。此义出自，因咖萨巴世尊法轮涅槃后，涅槃城的宏大门户被正法教诲所遮护。此门将被开启，意谓以正法净化众生。愿听闻此清净法而觉悟者，舍离贪染之垢，通达正觉之四圣谛者，宜好生欢喜，祈愿成为此世尊眷属。

Selapabbato ucco hoti thiro ca, na paṃsupabbato missakapabbato vāti āha ‘‘sele yathā pabbatamuddhaniṭṭhito’’ti. Tassattho ‘‘selamaye ekagghane pabbatamuddhani yathāṭhitova. Na hi tattha ṭhitassa dassanatthaṃ gīvukkhipanapasāraṇādikiccaṃ atthī’’ti. Tathūpamanti tappaṭibhāgaṃ selapabbatūpamaṃ. Dhammamayaṃ pāsādanti lokuttaradhammamāha. So hi sabbaso pasādāvaho sabbadhamme atikkamma abbhuggataṭṭhena pāsādasadiso ca, paññāpariyāyo vā idha dhamma-saddo. Paññā hi abbhuggataṭṭhena pāsādoti abhidhamme niddiṭṭhā. Tathā cāha –

石山高峻且平稳，不是尘土崩塌的坡地或泥土山，故说道“石头如同置立于山顶”。对此，尊者答曰“石头如独峰立于山巅。因为立足之处不需要去做像掀动麦穗或拉开草芭那样的动作”。这比喻于山峰峭壁之状。此喻示，世间法如石山之庄严，是超世间的法。此法全然令人安稳，超越一切法，相当于庄严殿阁，或是智慧的光环。“智慧之光环”此处在阿毗达摩中称为意指智慧的庄严。佛亦如此言说：

‘‘Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;

“依附智慧的光环，令悲伤者慰藉其民；

Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī’’ti. (dha. pa. 28);

宛如山顶之人，智慧者审视凡愚。”（出自《法句经》第28偈）

Ayaṃ panettha saṅkhepattho – yathā selapabbatamuddhani yathāṭhitova cakkhumā puriso samantato janataṃ passeyya, tathā tvampi sumedha sundarapañña sabbaññutaññāṇena samantacakkhu bhagavā dhammamayaṃ paññāmayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtaṃ janataṃ avekkhassu upadhāraya upaparikkhāti. Ayaṃ panettha adhippāyo – yathā hi pabbatapāde samantā mahantaṃ khettaṃ katvā tattha kedārapāḷīsu kuṭikāyo katvā rattiṃ aggiṃ jāleyyuṃ, caturaṅgasamannāgatañca andhakāraṃ assa, atha tassa pabbatassa matthake ṭhatvā cakkhumato purisassa bhūmiṃ olokayato neva khettaṃ, na kedārapāḷiyo, na kuṭiyo, na tattha sayitamanussā paññāyeyyuṃ anujjalabhāvato, kuṭikāsu pana aggijālāmattameva paññāyeyya ujjalabhāvato, evaṃ dhammapāsādaṃ āruyha sattanikāyaṃ olokayato tathāgatassa ye te akatakalyāṇā sattā, te ekavihāre dakkhiṇajāṇupasse nisinnāpi buddhacakkhussa āpāthaṃ nāgacchanti ñāṇagginā anujjalabhāvato anuḷārabhāvato ca, rattiṃ khittā sarā viya honti. Ye pana katakalyāṇā veneyyapuggalā, te evassa dūrepi ṭhitā āpāthamāgacchanti paripakkañāṇaggitāya samujjalabhāvato uḷārasantānatāya ca, so aggi viya himavantapabbato viya ca. Vuttampi cetaṃ –

此处所言，即如石山独峰立于山巅，智慧人眼观众生，有如普照四方。佛以周遍通达的智慧和全明的了知，以清净的智慧之光辉，亲证法义，自证已无烦恼及忧愁，已超越生老病死之苦，普遍视察众生之苦难与忿恨。此喻示意如山下广袤地被田地、小屋占据，夜晚点燃的火焰光明，倘佛站立于山巅，虽透视地面，却不见细节之物滞碍其观，亦未见田地、小屋，反见火光照耀之处。正如佛法庄严之光，照亮世间，慈悲注视不善众生，使他们得以觉悟、安住。相反地，恶人虽位处远方，也会被智慧所照应，心被感化，宛若火焰熊熊，宛如喜马拉雅圣山般巍峨难灭。如言所说：

‘‘Dūre santo pakāsenti, himavantova pabbato;

“远处之光照耀，如喜马拉雅之山。”

Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti. (dha. pa. 304);

此处无所住故不见，如夜间水面平展一般。

Uṭṭhehīti bhagavato dhammadesanatthaṃ cārikacaraṇaṃ yācanto bhaṇati. Uṭṭhehīti vā dhammadesanāya appossukkatāsaṅkhātasaṅkocāpattito kilāsubhāvato uṭṭhaha. Vīrātiādīsu bhagavā sātisayacatubbidhasammappadhānavīriyavantatāya vīro, devaputtamaccukilesābhisaṅkhārānaṃ vijitattā vijitasaṅgāmo, jātikantārādito veneyyasatthaṃ vāhanasamatthatāya nibbānasaṅkhātaṃ khemappadesaṃ sampāpanasamatthatāya satthavāho, kāmacchandaiṇassa abhāvato aṇaṇoti veditabbo. Yo hi paresaṃ iṇaṃ gahetvā vināseti, so tehi ‘‘iṇaṃ dehī’’ti tajjamānopi pharusaṃ vuccamānopi vambhamānopi vadhiyamānopi kiñci paṭippaharituṃ na sakkoti, sabbaṃ titikkhati. Titikkhakāraṇañhissa taṃ iṇaṃ hoti, evameva yo yamhi kāmacchandena rajjati, taṇhāgahaṇena taṃ vatthuṃ gaṇhāti, so tena pharusaṃ vuccamānopi vambhamānopi vadhiyamānopi kiñci paṭippaharituṃ na sakkoti, sabbaṃ titikkhati. Titikkhakāraṇañhissa so kāmacchando hoti gharasāmikehi viheṭhiyamānānaṃ itthīnaṃ viya. Kasmā? Iṇasadisattā kāmacchandassa.

「起来」一词，譬如比库为世尊说法而行乞时所称。此「起来」是指因不懈怠、精神收摄、无乏懈之义。世尊于诸如勇者等明智者中，以周全恰当的精进为勇者；於克胜欲火等烦恼身心造作者，乃是已获胜利、已成对治、已交战之勇士；於断除生死苦难时，具足乘载涅槃的安稳之境，称为「法的车夫」；又因欲火断灭故，谓之「无欲」者。若有人拿取他人之缰绳并予以毁坏者，即使此人被称为缰绳之主，纵使口出粗恶言辞、诽谤伪妄、嗔恨欲杀之言而行，亦不能取走缰绳，反被一切所忍受。忍者的缘故即是此缰绳。譬如有人被欲火所缠、因渴爱执着此缰绳，虽口出粗恶、诽谤、欲杀之言，与屋主争讼女性，如此人即是缰绳般欲业之奴隶。

§9

9.Ajjhesananti garuṭṭhānīyaṃ payirupāsitvā garutaraṃ payojanaṃ uddissa abhipatthanā ajjhesanā, sāpi atthato yācanā eva. Buddhacakkhunāti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. Imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāmaṃ, sabbaññutaññāṇassa samantacakkhūti . Heṭṭhimānaṃ tiṇṇaṃ maggañāṇānaṃ dhammacakkhūti. Apparajakkhetiādīsu yesaṃ vuttanayeneva paññācakkhumhi rāgādirajaṃ appaṃ, te apparajakkhā. Yesaṃ taṃ mahantaṃ, te mahārajakkhā. Yesaṃ saddhādīni indriyāni tikkhāni, te tikkhindriyā. Yesaṃ tāni mudūni, te mudindriyā. Yesaṃ teyeva saddhādayo ākārā sundarā, te svākārā. Ye kathitakāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, te suviññāpayā. Ye paralokañceva vajjañca bhayato passanti, te paralokavajjabhayadassāvino nāma.

「尊敬」之意为敬重抬举而上赞、向上以尊敬为目的的追求，亦即请愿。佛眼为超越六根、断除习气及烦恼之智慧，此两种智慧合称为佛眼，即圆满聪明之眼。三种逐渐增高的智慧中称为法眼的是最低者。指出无贪等污染极微者，是称为初级守护者；有极大污染者谓之高级守护者；具有锐利信根者谓为锐利根；具有柔软根者谓为柔软根；具有美妙体貌者谓为自身体貌；能愉快说明所讲事由者谓为善说者；能远观来世及其恶报而生起怖畏者，谓为远离来世恶报怖畏者。

Uppalāni ettha santīti uppalinī, gacchopi jalāsayopi, idha pana jalāsayo adhippeto, tasmā uppaliniyanti uppalavaneti evamattho gahetabbo. Ito paresupi eseva nayo. Antonimuggaposīnīti yāni udakassa anto nimuggāneva hutvā pussanti vaḍḍhanti, tāni antonimuggaposīni. Udakaṃ accuggamma tiṭṭhantīti udakaṃ atikkamitvā tiṭṭhanti. Tattha yāni accuggamma ṭhitāni sūriyarasmisamphassaṃ āgamayamānāni, tāni ajja pupphanakāni. Yāni samodakaṃ ṭhitāni, tāni sve pupphanakāni. Yāni udakā anuggatāni antonimuggaposīni, tāni tatiyadivase pupphanakāni. Udakā pana anuggatāni aññānipi sarogauppalādīni nāma atthi, yāni neva pupphissanti macchakacchapabhakkhāneva bhavissanti, tāni pāḷiṃ nāruḷhāni, āharitvā pana dīpetabbānīti aṭṭhakathāyaṃ pakāsitāni. Yatheva hi tāni catubbidhāni pupphāni, evameva ugghaṭitaññū vipañcitaññū neyyo padaparamoti cattāro puggalā.

水芙蓉即莲花，莲花又名水芙蓉。行于水中所依托之处为水床，此处轮执莲花者因此得名莲花者。对他处亦同。湖泊凹入水底之处，水流因而停聚滋长，谓之湖泊凹陷水入之处。超过水之极限而停滞者谓为静水。此中被日光所照射而盛开者称为今日开花者；身处静水中者谓之恒河水中之花；顺流者谓为次日开花者。在水中漂浮而不发之花为伪花，虽被鱼蟹所食，亦需搬运收藏盛装之意。此义于注疏中亦已阐明。如同此有四种花，世间有四种人：通达者、知乱者、依止者和聆听言教而未能成就者。

Tattha yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṅkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ugghaṭitaññūti vuccati. Yassa puggalassa saṅkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti, ayaṃ vuccati puggalo padaparamo. Tattha bhagavā uppalavanādisadisaṃ dasasahassilokadhātuṃ olokento ajja pupphanakāni viya ugghaṭitaññū, sve pupphanakāni viya vipañcitaññū, tatiyadivase pupphanakāni viya neyye, macchakacchapabhakkhapupphāni viya padaparame ca addasa, passanto ca ‘‘ettakā apparajakkhā, ettakā mahārajakkhā, tatrāpi ettakā ugghaṭitaññū’’ti evaṃ sabbākāratova addasa.

与某人同处时，法获胜利，即以「四念处」为纲要简述，随教导所应传授之知识者称为通达者。以言辞详尽说明法义获胜的人称为知乱者。以善思维、勤奋闻法、与善友相处、奉侍尊重先修以渐次获法胜利者称为依止者。多闻多说多持多宣，但未随其本性获法的人成不了果，称为未通达者。此处世尊观看莲花世界宛如今日开花者，犹如通达者；犹如恒河花者视为知乱者；似次日开的花者是依止者；而被鱼蟹所食破坏的花者乃未通达者。由此比喻诸种圆满与缺陷之状。

Tattha tiṇṇaṃ puggalānaṃ imasmiññeva attabhāve bhagavato dhammadesanā atthaṃ sādheti. Padaparamānaṃ anāgatatthāya vāsanā hoti. Atha bhagavā imesaṃ catunnaṃ puggalānaṃ atthāvahaṃ dhammadesanaṃ viditvā desetukamyataṃ uppādetvā puna sabbepi tīsu bhavesu satte bhabbābhabbavasena dve koṭṭhāse akāsi. Ye sandhāya vuttaṃ ‘‘ye te sattā kammāvaraṇena samannāgatā vipākāvaraṇena samannāgatā kilesāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā. Katame te sattā bhabbā? Ye te sattā na kammāvaraṇena…pe… ime te sattā bhabbā’’ti (vibha. 826-827). Tattha sabbepi abhabbapuggale pahāya bhabbapuggaleyeva ñāṇena pariggahetvā ‘‘ettakā rāgacaritā, ettakā dosa, moha, vitakka, saddhā, buddhicaritā’’ti cha koṭṭhāse akāsi, evaṃ katvā dhammaṃ desessāmīti cintesi. Ettha ca apparajakkhādibhabbādivasena āvajjentassa bhagavato te sattā puñjapuñjāva hutvā upaṭṭhahanti, na ekekāti daṭṭhabbaṃ.

世尊以当下三种人性完成说法，作四种人的法义，总称为未来义趣者。尔后世尊知悉此四众之利益，起意而欲亲自说法，复于三界众生生死进退之理分别为两类，论述差别。对此曾开示说：那些众生被业障、果报障、烦恼障缠绕，不具信、不生欲、不慧不足，不能迈入善法常规者谓为不导者者；反之则为导者。舍弃一切不导者，只取导者之智，称为「行染五毒之欲、嗔、痴、慼怛、信、佛行」者，分类为六类。由此世尊为这六类众生多方聚集护持，如堆积之积累，常驻不离，未单独示现。

Paccabhāsīti patiabhāsi. Apārutāti vivaṭā. Amatassa dvārāti ariyamaggo. So hi amatasaṅkhātassa nibbānassa dvāraṃ, so mayā vivaritvā ṭhapito mahākaruṇūpanissayena sayambhūñāṇena adhigatattāti dasseti. ‘‘Apārutaṃ tesaṃ amatassa dvāra’’nti keci paṭhanti. Pamuñcantu saddhanti sabbe attano saddhaṃ muñcantu vissajjentu pavedentu, mayā desite dhamme mayi ca attano saddahanākāraṃ uṭṭhāpentūti attho. Pacchimapadadvaye ayamattho – ahañhi attano paguṇaṃ suppavattitampi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā na bhāsiṃ, na bhāsissāmīti cintesiṃ, idāni pana sabbo jano saddhābhājanaṃ upanetu, pūressāmi nesaṃ saṅkappanti. Antaradhāyīti satthāraṃ gandhamālādīhi pūjetvā antarahito, sakaṭṭhānameva gatoti attho. Satthusantikañhi upagatānaṃ devānaṃ brahmānañca tassa purato antaradhānaṃ nāma sakaṭṭhānagamanameva.

“Paccabhāsīti”者，谓返照、反光之义；“patiabhāsi”谓相对而显现。所谓“Apārutāti vivaṭā”，即不闭塞、畅通无阻也。所谓“Amatassa dvārāti ariyamaggo”，即无上解脱之门、圣者所行之道也。此门为不死法门，无生之涅槃之门。因我为大慈悲所依，自觉智慧所成，开示此门而立故。或有向，他人云：“此乃无闭塞之不死之门”，众应放下自我信解，柔软信心，弃离疑惑，共应伸展信己之胸怀，于我所宣说之法及我自身，皆应怀有信解，其义即此。后二句言此义：“非于彼此相反意，我本不思不语此最善法，即便如今诸众皆以信心养持，我将充盈尔等信念之意图”。“Antaradhāyīti”者，谓尊师受花香等供养后隐遁不见，如车遮蔽而隐匿也。此意乃言法师受天龙梵众供养而隐没于其间。“Satthusantikañhi upagatānaṃ devānaṃ brahmānañca tassa purato antaradhānaṃ nāma sakaṭṭhānagamanameva”即尊师前诸天梵神虽近实隐，称为“中藏、隐没”，实乃如车门入车厢之意也。

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§10

10.Etadahosīti etaṃ ahosi, ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti ayaṃ dhammadesanāpaṭisaṃyutto vitakko udapādīti attho. Āḷāroti tassa nāmaṃ. Dīghapiṅgalo kiresa. So hi tuṅgasarīratāya dīgho, piṅgalacakkhutāya piṅgalo, tenassa ‘‘āḷāro’’ti nāmaṃ ahosi. Kālāmoti gottaṃ. Paṇḍitoti (ma. ni. aṭṭha. 1.284) paṇḍiccena samannāgato, samāpattipaṭilābhasaṃsiddhena adhigamabāhusaccasaṅkhātena paṇḍitabhāvena samannāgatoti attho. Byattoti veyyattiyena samannāgato, samāpattipaṭilābhapaccayena pārihārikapaññāsaṅkhātena byattabhāvena samannāgatoti attho. Medhāvīti ṭhānuppattiyā paññāya samannāgato. Atha vā medhāvīti tihetukapaṭisandhipaññāsaṅkhātāya taṃtaṃitikattabbatāpaññāsaṅkhātāya ca medhāya samannāgatoti evamettha attho daṭṭhabbo. Apparajakkhajātikoti samāpattiyā vikkhambhitattā nikkilesajātiko visuddhasatto. Ājānissatīti sallakkhessati paṭivijjhissati.

『如是思忆』者，即『曾如是』之义，谓『我应最先为谁说法？』——此与说法相应之寻思生起，是其义也。『阿拉逻』乃其名讳。据说其人身形高挑、眼色黄褐。盖因其身形高大故称『高挑』，因眼色黄褐故称『黄褐眼』，因此其名为『阿拉逻』。『咖拉马』乃其族姓。『智者』者，具有智慧，即具有因获得定境而成就之所谓『通达』与『广学』意义上的智者之性，是其义也。『明达』者，具有明达之性，即具有因获得定境之缘而成就的所谓『善巧之慧』意义上的明达之性，是其义也。『有慧』者，具有适时生起之慧。或者，『有慧』者，具有所谓『三因结生之慧』以及『各各应作之事之慧』——此处应如是理解其义。『少尘垢者』者，因定境之制伏而无烦恼，乃清净之有情。『将能了知』者，即将能审察、将能通达也。

Bhagavatopi kho ñāṇaṃ udapādīti bhagavatopi sabbaññutaññāṇaṃ uppajji. Bhagavā kira devatāya kathiteneva niṭṭhaṃ agantvā sayampi sabbaññutaññāṇena olokento ito sattamadivasamatthake kālaṃ katvā ākiñcaññāyatane nibbattoti addasa. Taṃ sandhāyāha ‘‘bhagavatopi kho ñāṇaṃ udapādī’’ti. Mahājāniyoti sattadivasabbhantare pattabbamaggaphalato parihīnattā mahatī jāni parihāni assāti mahājāniyo. Akkhaṇe nibbattatthā idha dhammadesanaṭṭhānaṃ āgamanapādāpi natthi, athāhaṃ tattha gaccheyyaṃ, gantvā desiyamānaṃ dhammampissa sotuṃ sotapasādopi natthi, evaṃ mahājāniyo jātoti dasseti. Kiṃ pana bhagavatā taṃ attano buddhānubhāvena dhammaṃ ñāpetuṃ na sakkāti? Āma na sakkā, na hi paratoghosamantarena sāvakānaṃ dhammābhisamayo sambhavati, aññathā itarapaccayarahitassapi dhammābhisamayena bhavitabbaṃ, na ca taṃ atthi. Vuttañhetaṃ – ‘‘dveme, bhikkhave, paccayā sammādiṭṭhiyā uppādāya parato ca ghoso ajjhattañca yonisomanasikāro’’ti (a. ni. 2.127).

世尊亦有智慧之生起，即具足诸法无上总知。佛陀于诸天所说语毕后，自己亦尝以完全智慧审视，观照六分钟时之虚空，发现无任何场所有分别，乃言：“世尊亦有智慧生”。“Mahājāniyo”谓业果业力皆已尽灭成大神智者。彼时佛法宣说处未呈现，吾将前往听闻，然我无声闻之资胜根器，故言有大神智生，意谓非凡俗弟子易达其理。何以故佛难于示现智慧予弟子？盖闻彼佛慧发非他人竞声响所致，唯以内外正思之机缘而生，非无因缘，故云须具因缘而智生。并引「有二因缘」经文明正见修习及外内声闻法相俱足，即智慧起故。

Udakoti tassa nāmaṃ, rāmassa pana puttatāya rāmaputto. Abhidosakālakatoti aḍḍharatte kālakato. Bhagavatopi kho ñāṇaṃ udapādīti idhāpi kira bhagavā devatāya kathitavacanena sanniṭṭhānaṃ akatvā sabbaññutaññāṇena olokento ‘‘hiyyo aḍḍharatte kālaṃ katvā udako rāmaputto nevasaññānāsaññāyatane nibbatto’’ti addasa, tasmā evaṃ vuttaṃ. Sesaṃ purimasadisameva.

“Udako”者，此名也。罗摩之子名罗摩子。“Abhidosakālakatoti”谓寿命短暂也。世尊亦有智慧生，亦如天神典籍所说，示现智慧广透视察天地，观瞻曰：“昨日寿命渡尽，水神罗摩子于无明智境已归灭。”因此称之。其余与前文同义。

Bahūpakārāti bahuupakārā. Padhānapahitattaṃ upaṭṭhahiṃsūti padhānatthāya pesitattabhāvaṃ vasanaṭṭhāne pariveṇasammajjanena pattacīvaraṃ gahetvā anubandhanena mukhodakadantakaṭṭhadānādinā ca upaṭṭhahiṃsu. Ke panete pañcavaggiyā nāma? Ye te –

『多有利益』者，即『极为有益』之义。『以精勤致力之心而侍奉』者，即以为了修行而被差遣之心，于居住之处以打扫院落、持取钵与衣、随行跟从、提供洗面水、齿木等方式侍奉。然此五众比库究竟是谁？彼等即——

Rāmo dhajo lakkhaṇo cāpi mantī;

罗摩、达若、拉卡纳，以及曼帝；

Koṇḍañño ca bhojo suyāmo sudatto;

拘難那及薄伽梵婆羅門素雅摩窣多多，

Ete tadā aṭṭha ahesuṃ brāhmaṇā;

当时共有八位婆罗门，

Chaḷaṅgavā mantaṃ viyākariṃsūti. (ma. ni. aṭṭha. 1.284; jā. aṭṭha. 1.nidānakathā; apa. aṭṭha. 1.avidūrenidānakathā);

彼等分别陈述意见，（据《中部八卷·序品》及《长部八卷·序品》与《小部八卷·愚痴经序品》所载，）

Bodhisattassa jātakāle supinapaṭiggāhakā ceva lakkhaṇapaṭiggāhakā ca aṭṭha brāhmaṇā. Tesu tayo dvedhā byākariṃsu ‘‘imehi lakkhaṇehi samannāgato agāraṃ ajjhāvasamāno rājā hohiti cakkavattī, pabbajamāno buddho’’ti. Pañca brāhmaṇā ekaṃsabyākaraṇā ahesuṃ ‘‘imehi lakkhaṇehi samannāgato agāre na tiṭṭhati, buddhova hotī’’ti. Tesu purimā tayo yathāmantapadaṃ gatā. Ete hi lakkhaṇamantasaṅkhātavedavacanānurūpaṃ paṭipannā dve gatiyo bhavanti anaññāti vuttaniyāmena nicchinituṃ asakkontā vuttameva paṭipajjiṃsu, na mahāpurisassa buddhabhāvappattiṃ paccāsīsiṃsu. Ime pana koṇḍaññādayo pañca ‘‘ekaṃsato buddho bhavissatī’’ti jātanicchayattā mantapadaṃ atikkantā. Te attanā laddhaṃ tuṭṭhidānaṃ ñātakānaṃ vissajjetvā ‘‘ayaṃ mahāpuriso agāre na ajjhāvasissati, ekantena buddho bhavissatī’’ti nibbematikā bodhisattaṃ uddissa samaṇapabbajjaṃ pabbajitā, tesaṃ puttātipi vadanti, taṃ aṭṭhakathāyaṃ paṭikkhittaṃ. Ete kira daharakāleva bahū mante jāniṃsu, tasmā ne brāhmaṇā ācariyaṭṭhāne ṭhapayiṃsu. Te ‘‘pacchā amhehi puttadārajaṭaṃ chinditvā na sakkā bhavissati pabbajitu’’nti daharakāleyeva pabbajitvā ramaṇīyāni senāsanāni paribhuñjantā vicariṃsu. Kālena kālaṃ pana ‘‘kiṃ bho mahāpuriso mahābhinikkhamanaṃ nikkhanto’’ti pucchanti. Manussā ‘‘kuhiṃ tumhe mahāpurisaṃ passissatha, tīsu pāsādesu vividhanāṭakamajjhe devo viya sampattiṃ anubhotī’’ti vadanti. Te sutvā ‘‘na tāva mahāpurisassa ñāṇaṃ paripākaṃ gacchatī’’ti appossukkā vihariṃsuyeva.

在菩提圣者生起时，有八位婆罗门为梦占开示、为相征断。其间三人持两种说法：『具此等相者，居于家中且拥有家业者，为国王及转轮圣王，出家后成佛。』五位婆罗门则断言：『具此等相者不在家中生住，必为佛所成。』三位婆罗门依其主观观点立论，二元分立，以致无法断定真理，故依既说如法而行，未能断定大圣人成佛。惟拘难那等五人超越此单一见解，于菩提圣者生生世世决心已定，舍弃亲友留恋，毅然从道者出家，为此其子亦如是，此意于本论中已阐述。此类幼时即有诸多议论，故婆罗门于教师面前立定，于幼时即出家，安住于净妙庄严之处。时人复问：『何故大圣者远出游行？』人答：『大圣居住于三宫中，若天人般享受福德。』闻者答曰：『彼圣者之智慧尚未成熟，安于此处不为佛道』，由此不安而止。

Kasmā panettha bhagavā ‘‘bahukārā kho me pañcavaggiyā’’ti āha. Kiṃ upakārakānaṃyeva esa dhammaṃ deseti, anupakārakānaṃ na desetīti? No na deseti. Paricayavasena hesa āḷārañceva kālāmaṃ udakañca rāmaputtaṃ olokesi. Etasmiṃ pana buddhakkhette ṭhapetvā aññāsikoṇḍaññaṃ añño paṭhamaṃ dhammaṃ sacchikātuṃ samattho nāma natthi. Kasmā? Tathāvidhaupanissayattā. Pubbe kira puññakaraṇakāle dve bhātaro ahesuṃ. Te ca ekato sassaṃ akaṃsu. Tattha jeṭṭhassa ‘‘ekasmiṃ sasse nava vāre aggasassadānaṃ mayā dātabba’’nti ahosi. So vappakāle bījaggaṃ nāma datvā gabbhakāle kaniṭṭhena saddhiṃ mantesi ‘‘gabbhakāle gabbhaṃ phāletvā dassāmī’’ti. Kaniṭṭho ‘‘taruṇasassaṃ nāsetukāmosī’’ti āha. Jeṭṭho kaniṭṭhassa ananuvattanabhāvaṃ ñatvā khettaṃ vibhajitvā attano koṭṭhāsato gabbhaṃ phāletvā khīraṃ nīharitvā sappiphāṇitena yojetvā adāsi, puthukakāle puthukaṃ kāretvā adāsi , lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, veṇiyo purisabhāravasena bandhitvā kalāpakaraṇe kalāpaggaṃ, khale kalāpānaṃ ṭhapanadivase khalaggaṃ, madditvā vīhīnaṃ rāsikaraṇadivase khalabhaṇḍaggaṃ, koṭṭhāgāre dhaññassa pakkhipanadivase koṭṭhagganti evaṃ ekasmiṃ sasse nava vāre aggadānaṃ adāsi. Kaniṭṭho pana khalato dhaññaṃ uddharitvā gahaṇadivase adāsi. Tesu jeṭṭho aññāsikoṇḍaññatthero jāto, kaniṭṭho subhaddaparibbājako. Iti ekasmiṃ sasse navannaṃ aggadānānaṃ dinnattā ṭhapetvā theraṃ añño paṭhamaṃ dhammaṃ sacchikātuṃ samattho nāma natthi. ‘‘Navannaṃ aggadānānaṃ dinnattā’’ti idañca tassa rattaññūnaṃ aggabhāvatthāya katābhinīhārānurūpaṃ pavattitasāvakapāramiyā ciṇṇante pavattitattā vuttaṃ. Tiṇṇampi hi bodhisattānaṃ taṃtaṃpāramiyā sikhāppattakāle pavattitaṃ puññaṃ apuññaṃ vā garutaravipākameva hoti, dhammassa ca sabbapaṭhamaṃ sacchikiriyāya vinā kathaṃ rattaññūnaṃ aggabhāvasiddhīti? ‘‘Bahukārā kho me pañcavaggiyā’’ti idaṃ pana upakārānussaraṇamattakeneva vuttaṃ.

何以世尊云：“多有护法五众？”意谓以利诸方善男子而说，不利益者则不说乎？不，非也。譬如之前有两兄弟行善行，互相赠与各一香盒。长者言：“一座香盒中须赠九朵顶花。”时年长者将香盒置田中，幼者虽不能自证佛法实相，然依因缘理，长者毕竟证得，而幼者以布施稻谷弥补不足。此中长者为不共拘难那长老，幼者为修行子弟，于是一香盒中共赠九朵顶花之布施相续而成，乃成众弟子修行得证之基础。如是菩萨修习诸波罗蜜行，既往善恶果报自然成熟，若无此积累，何以成佛之半途而废？“多有护法五众”者，仅言及护法记忆而说也。

Isipatane migadāyeti tasmiṃ kira padese anuppanne buddhe paccekasambuddhā gandhamādanapabbate sattāhaṃ nirodhasamāpattiyā vītināmetvā nirodhā vuṭṭhāya nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā pattacīvaramādāya ākāsena āgantvā nipatanti. Tattha cīvaraṃ pārupitvā nagare piṇḍāya caritvā katabhattakiccā gamanakālepi tatoyeva uppatitvā gacchanti. Iti isayo ettha nipatanti uppatanti cāti taṃ ṭhānaṃ ‘‘isipatana’’nti saṅkhaṃ gataṃ, migānaṃ pana abhayatthāya dinnattā ‘‘migadāyo’’ti vuccati. Tena vuttaṃ ‘‘isipatane migadāye’’ti. Aññe buddhā paṭhamaṃ dhammadesanatthāya gacchantā ākāsena gantvā tattheva otaranti, amhākaṃ pana bhagavā upakassa ājīvakassa upanissayaṃ disvā ‘‘upako imaṃ addhānaṃ paṭipanno, so maṃ disvā sallapitvā gamissati, atha puna nibbinno āgamma arahattaṃ sacchikarissatī’’ti ñatvā aṭṭhārasayojanaṃ maggaṃ padasāva agamāsi. Tena vuttaṃ ‘‘yena bārāṇasī, tena cārikaṃ pakkāmī’’ti.

王舍城即仙人堕处，是佛陀及缘觉圣者等，七日住于山上止息修禅，净除口面，捣碎树枝，浴净身心，披缁衣，天空飞来临时则降落于处。于城中乞食，行乞衣服作事等，行时亦从水源沐浴。故众人称此处为“仙人堕处”，谓众生皆安住无畏，故名“鹿野苑”。据传说，有诸佛初次出世时，亦于此地修行开悟，我佛亦见诸阿阇黎生活情状，知其修行必成正觉，遂由十八由旬大道达至此处，故说“由王舍城大道而来”。

§11

11.Antarā ca gayaṃ antarā ca bodhinti gayāya ca bodhissa ca vivare tigāvutantare ṭhāne. Bodhimaṇḍato hi gayā tīṇi gāvutāni, bārāṇasī aṭṭhārasa yojanāni. Upako bodhimaṇḍassa ca gayāya ca antare bhagavantaṃ addasa. Antarā-saddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ca ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca yātī’’ti evaṃ ekameva antarā-saddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti, ayojiyamāne upayogavacanaṃ na pāpuṇāti sāmivacanassa pasaṅge antarā-saddayogena upayogavacanassa icchitattā. Idha pana yojetvā eva vutto. Addhānamagganti addhānasaṅkhātaṃ maggaṃ, dīghamagganti attho. Addhānagamanasamayassa vibhaṅge ‘‘addhayojanaṃ gacchissāmīti bhuñjitabba’’ntiādivacanato (pāci. 218) addhayojanampi addhānamaggo hoti. Bodhimaṇḍato pana gayā tigāvutaṃ. Vippasannānīti suṭṭhu pasannāni. Indriyānīti manacchaṭṭhāni indriyāni. Parisuddhoti niddoso. Pariyodātoti tasseva vevacanaṃ. Nirupakkilesatāyeva hi esa ‘‘pariyodāto’’ti vutto, na setabhāvena. Etassa pariyodātataṃ disvāva indriyānaṃ vippasannataṃ aññāsi, nayaggāhīpaññā kiresā tassa ājīvakassa.

间隔指当地，觉中心又在觉处的区域内，地方界限分为三个牟尼域，巴拉那西距离十八由旬。靠近觉处和觉处之间的地方，有人见世尊。‘间隔’一词因连结而成应用言辞。诸此处思考文字者，谓‘间隔即乡村及河流’如此，单用‘间隔’一词相连，也是可的，二词连用时更佳，不然断用仅‘间隔’而不成，以符合语境中的连结意义。这里连词连用即是正确说法。竞路意即互相在路途上相会，长路意即广义。竞路相遇时因言‘竞路将行’等，如此言中竞路即为竞路道。觉处是三牟尼域。清明意谓适切明净。根即心眼六根。净指清净无污。彻净即为清净言辞。因为为无漏之意说‘彻净’，非白色之义。见此彻净，知根明净，慧眼聪明，为此阿耆婆的活计能（善巧）。

Sabbābhibhūti sabbaṃ tebhūmakadhammaṃ abhibhavitvā ṭhito. Sabbavidūti sabbaṃ catubhūmakadhammaṃ avediṃ aññāsiṃ sabbaso ñeyyāvaraṇassa pahīnattā. Sabbesu dhammesu anūpalittoti sabbesu tebhūmakadhammesu rajjanadussanamuyhanādinā kilesalepena alitto. Sabbañjahoti sabbaṃ tebhūmakadhammaṃ jahitvā ṭhito. Appahātabbampi hi kusalābyākataṃ tappaṭibaddhakilesappahānena pahīnattā na hotīti jahitameva hoti. Taṇhakkhaye vimuttoti taṇhakkhaye nibbāne ārammaṇakaraṇavasena vimutto. Sayaṃ abhiññāyāti sabbaṃ catubhūmakadhammaṃ attanāva jānitvā. Kamuddiseyyanti kaṃ aññaṃ ‘‘ayaṃ me ācariyo’’ti uddiseyyaṃ.

具足一切权能，能胜一切三界诸法，稳立其中。全知者，具足明了四界诸法，通达无所遮蔽。无所浸染者，是为断除诸界行于脏秽轮回中的恶染腐垢。尽舍者，是断除三界种种法，身心不受垢染。须知善行虽当舍，因厌苦受障碍和污垢去除而舍，而非全然绝除。渴爱灭尽即为自在，即渴爱灭时涅槃为解脱起点。自证者，亲自明了四界诸法。知能生信等，是教诲他人的意指，即‘这是我的老师’。

Na me ācariyo atthīti lokuttaradhamme mayhaṃ ācariyo nāma natthi. Kiñcāpi hi lokiyadhammānampi yādiso lokanāthassa adhigamo, na tādiso adhigamo parūpadeso atthi, lokuttaradhamme panassa lesopi natthi. Natthi me paṭipuggaloti mayhaṃ sīlādīhi guṇehi paṭinidhibhūto puggalo nāma natthi. Sammāsambuddhoti hetunā nayena cattāri saccāni sayaṃ buddho . Sītibhūtoti sabbakilesagginibbāpanena sītibhūto, kilesānaṃ yeva nibbutattā nibbuto.

我无师意指我在世俗法中无师，世界主人所成就之法，世俗师虽有，非此世外法。我无师意指我以戒等资具，未见有匹敌者。正觉者因缘名，凭因缘理证四谛，自证觉者。涤灭之意，因缘灭除烦恼之火而涤清，灭即清净烦恼断尽。

Kāsinaṃpuranti kāsiraṭṭhe nagaraṃ. Āhañchanti āhanissāmi. Amatadundubhinti veneyyānaṃ amatādhigamāya ugghosanādiṃ katvā satthu dhammadesanā ‘‘amatadundubhī’’ti vuttā, dhammacakkapaṭilābhāya taṃ amatabheriṃ paharissāmīti gacchāmīti vuttaṃ hoti.

卡西那城，为卡西国城。‘我要耕种’之意。称为‘不朽铸鼓’，因其不朽法成就，宣说的声音，被世尊誉为‘不朽铸鼓’，以此保护佛法转轮，故说此语。

Arahasi anantajinoti anantajinopi bhavituṃ yuttoti attho. Anantañāṇo jitakilesoti anantajino. Hupeyyapāvusoti āvuso evampi nāma bhaveyya, evaṃvidhe nāma rūparatane īdisena ñāṇena bhavitabbanti adhippāyo. Ayañhissa pabbajjāya paccayo jāto. Katādhikāro hesa. Tathā hi bhagavā tena samāgamanatthaṃ padasāva taṃ maggaṃ paṭipajji. Pakkāmīti vaṅkahārajanapadaṃ nāma agamāsi.

阿拉汉为无量持法者，意谓无量智慧断除烦恼者即阿拉汉。胡佩亚巴乌斯意为贤友，此名表示依此智慧名号而得生起，故称为无量知者是修炼指导。此者先出家后与世尊会面，当时依止道路而修习。该地名为瓦卡哈拉。

Tatthekaṃ migaluddakagāmakaṃ nissāya vāsaṃ kappesi, jeṭṭhakaluddako taṃ upaṭṭhāsi. Tasmiñca janapade caṇḍā makkhikā honti. Atha naṃ ekāya cāṭiyā vasāpesuṃ. Migaluddako dūraṃ migavaṃ gacchanto ‘‘amhākaṃ arahante mā pamajjī’’ti cāpaṃ nāma dhītaraṃ āṇāpetvā agamāsi saddhiṃ puttabhātukehi. Sā cassa dhītā dassanīyā hoti koṭṭhāsasampannā. Dutiyadivase upako gharaṃ āgato taṃ dārikaṃ sabbaṃ upacāraṃ katvā parivisituṃ upagataṃ disvā rāgena abhibhūto bhuñjitumpi asakkonto bhājanena bhattaṃ ādāya vasanaṭṭhānaṃ gantvā bhattaṃ ekamantaṃ nikkhipitvā ‘‘sace cāpaṃ labhāmi, jīvāmi. No ce, marāmī’’ti nirāhāro sayi. Sattame divase māgaviko āgantvā dhītaraṃ upakassa pavattiṃ pucchi. Sā ‘‘ekadivasameva āgantvā puna nāgatapubbo’’ti āha.

塔迪伐为依托村庄，年长者照料其宿。该地人多凶猛蚊虫。后日日寡妇在园舍居住，年长者遁去狩猎，言‘勿惹我们阿拉汉’，送其弟弟与众子孙同行。女子极佳，仪表丰富。次日邻居还家，见寡妇作众事奉养，心生爱怜，欲与共食却无力，取衣服库舍，安置饭于侧，独卧冷食旁言‘若得弟弟平安生存，若不得则死’。第七日来访商人问寡妇安事，答曰‘仅一日来此，又迟未归’。

Māgaviko āgataveseneva naṃ upasaṅkamitvā pucchissāmīti taṅkhaṇaṃyeva gantvā ‘‘kiṃ, bhante, aphāsuka’’nti pāde parāmasanto pucchi. Upako nitthunanto parivattatiyeva. So ‘‘vada bhante, yaṃ mayā sakkā kātuṃ, sabbaṃ karissāmī’’ti āha. Upako ‘‘sace cāpaṃ labhāmi, jīvāmi, no ce, mayhameva maraṇaṃ seyyo’’ti āha. Jānāsi kira, bhante, kiñci sippanti? Na jānāmīti. Na, bhante, kiñci sippaṃ ajānantena sakkā gharāvāsaṃ adhiṭṭhātunti. So āha ‘‘nāhaṃ kiñci sippaṃ jānāmi, apica tumhākaṃ maṃsahārako bhavissāmi, maṃsañca vikkiṇissāmī’’ti. Māgaviko ‘‘amhākampi etadeva ruccatī’’ti uttarasāṭakaṃ datvā gharaṃ ānetvā dhītaraṃ adāsi. Tesaṃ saṃvāsamanvāya putto vijāyi, ‘‘subhaddo’’tissa nāmaṃ akaṃsu. Cāpā tassa rodanakāle ‘‘maṃsahārakassa putta migaluddakassa putta mā rodi mā rodī’’tiādīni vadamānā puttatosanagītena upakaṃ uppaṇḍesi. ‘‘Bhadde tvaṃ maṃ anāthoti maññasi, atthi me anantajino nāma sahāyo, tassāhaṃ santikaṃ gamissāmī’’ti āha. Cāpā ‘‘evamayaṃ aṭṭīyatī’’ti ñatvā punappunaṃ kathesi. So ekadivasaṃ anārocetvāva majjhimadesābhimukho pakkāmi.

莫伽毗固如有客人来访般，未近前便先犹豫询问：’尊者，请问这位殷勤侍奉者是谁？’当时有人走到门前，在足旁仔细打听。那侍者忙碌穿梭，好似徘徊翻转一般。他说：’尊者，我愿以所能为您效劳，一切都将尽力去做。’侍者又言：’如果得以维持生命，我便生存；若不能，临终之时亦无妨。’你是否知道，尊者，他会手艺吗？’‘不知。’‘尊者，他虽不懂手艺，却能以此维持家居。’那人便说：’我无手艺，然而我要成为你们的肉食供应者，并出售肉类。’莫伽毗固说：’我们也喜欢此道。’于是他给了足够的酬谢，把宅邸购入并赠与女儿。因同住共事，子嗣诞生，并名曰“善达”。在哭泣时，侍者慈爱地劝慰说：’不要哭，肉贩子之子啊，猎人之子啊，莫哭莫哭。’用哀婉歌声安抚孩子之怒气。‘善哉，你当知我不是孤儿，有一位无尽怨敌的盟友在侧，我将去觅其协助。’侍者答：’我们双方相处甚合。’如此反复言语。后来，侍者无声地离开，向中部地区方向而去。

Bhagavā ca tena samayena sāvatthiyaṃ viharati jetavane, atha kho bhagavā paṭikacceva bhikkhū āṇāpesi ‘‘yo, bhikkhave, anantajinoti pucchamāno āgacchati, tassa maṃ dasseyyāthā’’ti. Upakopi kho ‘‘kuhiṃ anantajino vasatī’’ti pucchanto anupubbena sāvatthiṃ āgantvā vihāramajjhe ṭhatvā ‘‘kuhiṃ anantajino’’ti pucchi. Taṃ bhikkhū bhagavato santikaṃ nayiṃsu. So ca bhagavantaṃ disvā ‘‘sañjānātha maṃ bhagavā’’ti āha. Āma upaka sañjānāmi, kuhiṃ pana tvaṃ vasitthāti. Vaṅkahārajanapade, bhanteti. Upaka mahallakosi jāto, pabbajituṃ sakkhissasīti. Pabbajissāmi, bhanteti. Bhagavā pabbājetvā tassa kammaṭṭhānaṃ adāsi. So kammaṭṭhāne kammaṃ karonto anāgāmiphale patiṭṭhāya kālaṃ katvā avihesu nibbatto, nibbattikkhaṇeyeva ca arahattaṃ pāpuṇi. Avihe nibbattamattā hi satta janā arahattaṃ pāpuṇiṃsu, tesaṃ so aññataro. Vuttañhetaṃ –

彼时世尊居于沙伐城的揭陀林中。尔时，世尊曾特别吩咐比库们：‘诸比库，有人来询问“无尽怨敌”者，当引我去见。’侍者亦问：‘无尽怨敌住何处？’便循序至沙伐城，站于林中，问‘无尽怨敌住何处？’众比库将侍者引至世尊前。侍者见世尊，说：‘请认我，世尊。’世尊答：‘我确认你，但请问你现居何方？’侍者答：‘我生于瓦城边境名为瓦剎河的地区。’侍者出身大庄严之家，发愿出家修行。说：‘我要出家，世尊。’世尊为其授予修行之处。侍者勤修法门，经年累月，证入无来果，断除烦恼，安住涅槃。刚于成就涅槃时，已有七人证阿拉汉果，彼七位中此侍者为一。称说曰——

‘‘Avihaṃ upapannāse, vimuttā satta bhikkhavo;

‘我八年出家，清净无染，得解脱；

Rāgadosaparikkhīṇā, tiṇṇā loke visattikaṃ.

已断诸烦恼，远离世间不净氛围。

‘‘Upako palagaṇḍo ca, pukkusāti ca te tayo;

侍者巴罗墩陀与福顺，三人俱成；

Bhaddiyo khaṇḍadevo ca, bāhuraggi ca saṅgiyo;

贤者空谛，福割陀与三界多情者亦成。’

Te hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagu’’nti. (saṃ. ni. 1.50, 105);

离弃了人身，转而得到天界之福报。

§12

12.Saṇṭhapesunti ‘‘neva abhivādetabbo’’tiādinā katikaṃ akaṃsu. Bāhullikoti cīvarabāhullādīnaṃ atthāya paṭipanno. Padhānavibbhantoti padhānato pubbe anuṭṭhitadukkaracaraṇato vibbhanto bhaṭṭho parihīno. Āvatto bāhullāyāti cīvarādibahubhāvatthāya āvatto. Apica kho āsanaṃ ṭhapetabbanti apica kho panassa uccakule nibbattassa āsanamattaṃ ṭhapetabbanti vadiṃsu. Asaṇṭhahantāti buddhānubhāvena buddhatejena abhibhūtā attano katikāya ṭhātuṃ asakkontā. Nāmena ca āvusovādena ca samudācarantīti ‘‘gotamā’’ti ca ‘‘āvuso’’ti ca vadanti, ‘‘āvuso gotama, mayaṃ uruvelāyaṃ padhānakāle tuyhaṃ pattacīvaraṃ gahetvā vicarimha, mukhodakaṃ dantakaṭṭhaṃ adamha, vutthapariveṇaṃ sammajjimha, pacchā te ko vattapaṭipattiṃ akāsi, kacci amhesu pakkantesu na cintayitthā’’ti evarūpaṃ kathaṃ kathentīti attho.

第十二条讲到：『不可敬礼』等词语，都是出于戒律的制定。所谓巴胡利，即为了供养袈裟等的众多用途而行。所谓分解根本，是指先前所修习的难行之道被分解，遗弃，远离身心。被围绕“众多之意”，即因袈裟等多种用途而受制。又有人说，座位必须安置，也有人说，因创生于楼阁上，应仅安置座垫。所谓“不围绕”，是因为由佛的觉照及佛光照耀，无法安置围绕在自己的袈裟上。至于名字及称呼多用朋友、长者，因此人们说：“朋友果德玛，我们当年在乌鲁维利时，你持袈裟游行，饮口头水，修行安静，事后你如何修持，有没有考虑过我们中的反叛者？”此类言说即本条意思。

Na cirassevāti acireneva. Kulaputtāti duvidhā kulaputtā jātikulaputtā ācārakulaputtā ca, ete pana ubhayathāpi kulaputtāyeva. Agārasmāti gharā. Agārāya hitaṃ agāriyaṃ, kasigorakkhādi kuṭumbaposanakammaṃ vuccati. Natthi ettha agāriyanti anagāriyaṃ. Pabbajjāyetaṃ adhivacanaṃ. Pabbajantīti upagacchanti upasaṅkamanti. Tadanuttaranti taṃ anuttaraṃ. Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānaṃ, arahattaphalanti vuttaṃ hoti. Tassa hi atthāya kulaputtā pabbajanti. Diṭṭheva dhammeti tasmiṃyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanoyeva paññāya paccakkhaṃ katvā, aparappaccayaṃ katvāti attho. Upasampajja viharissathāti pāpuṇitvā sampādetvā viharissatha.

“不久以后”即很快。所谓族子，有两种族子：出生于家族中的称为出生族子，属教义规条的称为行为族子，但两者都是族子。所谓家屋，为住处。对不住家者、畜牧护卫者称为无家者。此处无家者为出家戒语。所谓出家者，即前往、恭敬者。之后的词为最上、最高。所谓梵行完成者，即道梵行结满者，常说是阿拉汉果位者。故其意为族子出家，目睹此法的事实。所谓自觉证得，即通过自己的智慧证实，建立绝对无疑的信心。所谓受具足戒后生活，即完成、获得并修持戒律。

Iriyāyāti dukkarairiyāya. Paṭipadāyāti dukkarapaṭipattiyā. Dukkarakārikāyāti pasatapasatamuggayūsādiāharaṇādinā dukkarakaraṇena. Uttari manussadhammāti manussadhammato upari. Alaṃ ariyaṃ kātunti alamariyo, ariyabhāvāya samatthoti vuttaṃ hoti, ñāṇadassanameva ñāṇadassanaviseso, alamariyo ca so ñāṇadassanaviseso cāti alamariyañāṇadassanaviseso. Ñāṇadassananti ca dibbacakkhupi vipassanāpi maggopi phalampi paccavekkhaṇañāṇampi sabbaññutaññāṇampi vuccati. ‘‘Appamatto samāno ñāṇadassanaṃ ārādhetī’’ti (ma. ni. 1.311) hi ettha dibbacakkhu ñāṇadassanaṃ nāma. ‘‘Ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī’’ti (dī. ni. 1.235) ettha vipassanāñāṇaṃ. ‘‘Abhabbā te ñāṇadassanāya anuttarāya sambodhāyā’’ti (a. ni. 4.196) ettha maggo. ‘‘Ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti (ma. ni. 1.328) ettha phalaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi ‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti (saṃ. ni. 5.1081; mahāva. 16) ettha paccavekkhaṇañāṇaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi ‘sattāhakālakato āḷāro kālāmo’’’ti (ma. ni. 1.284; 2.340; mahāva. 10) ettha sabbaññutaññāṇaṃ. Idha pana sabbaññutaññāṇapadaṭṭhāno ariyamaggo sabbaññutaññāṇameva vā adhippetaṃ.

行为之难称为困难的行为。修行道之难以行持称为难行之道。因诸如烟火鼓动、急速骚扰等的烦扰，导致修行困难，故称难办作。所谓殊胜人间法，即超越人间之法。非圣道即非圣贤，该道适合成为圣贤所行，道的特殊之处在于见知觉悟。所谓见知，即天眼通、内观禅观、正道及果报、回顾见解、遍知慧等。『专心守护时，修得见知』（中部法句1.311），此处之见知为天眼通见知。『见知让心保持不动』『不重新起心』（大集尼索1.235），此为内观禅观。『你不配得此见知以得无上正觉』（阿含尼4.196），此为正道。『乃他唯一超越人间法者，有此非圣见知之异特，遂成解脱之行』（中部法句1.328），此为果报。『见知升起「我心不动，此为终极解脱，不再有再来」』（中部尼索5.1081），此为回顾慧。『又见知升起「众生寿尽，病苦、死期已至」』（中部法句1.284），此为遍知慧。此处遍知慧为禅修之因，遍知慧乃圣道，故圣道注重遍知慧。

Abhijānātha me noti abhijānātha nu me. Evarūpaṃ pabhāvitametanti ettha evarūpaṃ vākyabhedanti attho, api nu ahaṃ uruvelāyaṃ padhāne tumhākaṃ saṅgaṇhanatthaṃ anukkaṇṭhanatthaṃ rattiṃ vā divā vā āgantvā ‘‘āvuso, mayaṃ yattha katthaci gamissāmāti mā vitakkayittha, mayhaṃ obhāso vā kammaṭṭhānanimittaṃ vā paññāyatī’’ti evarūpaṃ kañci vacanabhedaṃ akāsinti adhippāyo. Te ekapadeneva satiṃ labhitvā uppannagāravā ‘‘addhā esa buddho jāto’’ti saddahitvā ‘‘no hetaṃ bhante’’ti āhaṃsu. Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetunti bhagavā pañcavaggiye bhikkhū ‘‘buddho aha’’nti jānāpetuṃ asakkhi. Aññā cittaṃ upaṭṭhāpesunti aññāya arahattappattiyā cittaṃ upaṭṭhapesuṃ abhinīhariṃsu.

「我不认识你」或「你不认识我」等，均为此类言语变异之意。此处所说语句差异，意指有人夜半或白日从乌鲁维利前往你们处，为了相互计较、查询事由，或心怀猜忌而来。其间发生语句不一等问题。你们仍念念不忘，于尊者们刚觉悟之时，也曾言「佛陀已诞生」，反驳「不然」。世尊虽无法令五比库一致称他为佛，却有其他心念镇服，协助令他们靠近阿拉汉果位者。

Dhammacakkappavattanasuttavaṇṇanā转法轮经义注

§13

13.Dveme, bhikkhave, antāti dve ime, bhikkhave, koṭṭhāsā, dve bhāgāti attho. Bhāgavacano hettha anta-saddo ‘‘pubbante ñāṇaṃ aparante ñāṇa’’ntiādīsu (dha. sa. 1063) viya. Imassa pana padassa uccāraṇasamakālaṃ pavattanigghoso buddhānubhāvena heṭṭhā avīciṃ upari bhavaggaṃ patvā dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Tasmiṃyeva samaye paripakkakusalamūlā saccābhisambodhāya katādhikārā aṭṭhārasakoṭisaṅkhā brahmāno samāgacchiṃsu. Pacchimadisāya sūriyo atthameti, pācīnadisāya āsāḷhanakkhattena yutto puṇṇacando uggacchati. Tasmiṃ samaye bhagavā dhammacakkappavattanasuttaṃ ārabhanto ‘‘dveme, bhikkhave, antā’’tiādimāha.

诸比库啊，所谓两界，即两部分，意谓两个部分。圣言中“终结时知识，起始时知识”等语句有此义。此词的发音同步展开时，佛以神力震撼从世界最低处以上，震荡十万佛世界。在同一时刻，有十八亿多梵天为了成就深厚功德，聚集而来。西方之太阳为八，西方之半圆满月当节制著。不久，世尊开始转法轮说：“诸比库啊，有两界......”如是开示。

Tattha pabbajitenāti gihibandhanaṃ chetvā pabbajjupagatena. Na sevitabbāti na vaḷañjetabbā nānuyuñjitabbā. Yo cāyaṃ kāmesu kāmasukhallikānuyogoti yo ca ayaṃ vatthukāmesu kilesakāmasukhassa anuyogo, kilesakāmasaṃyuttassa sukhassa anugatoti attho. Hīnoti lāmako. Gammoti gāmavāsīnaṃ santako tehi sevitabbatāya. Pothujjanikoti puthujjanena andhabālajanena āciṇṇo. Anariyoti na ariyo na visuddho na uttamo, na vā ariyānaṃ santako. Anatthasaṃhitoti na atthasaṃhito, hitasukhāvahakāraṇaṃ anissitoti attho. Attakilamathānuyogoti attano kilamathassa anuyogo, dukkhakaraṇaṃ dukkhuppādananti attho. Dukkhoti kaṇṭakāpassayaseyyādīhi attabādhanehi dukkhāvaho. Majjhimā paṭipadāti ariyamaggaṃ sandhāya vuttaṃ. Maggo hi kāmasukhallikānuyogo eko anto, attakilamathānuyogo eko anto, ete dve ante na upeti na upagacchati, vimutto etehi antehi, tasmā ‘‘majjhimā paṭipadā’’ti vuccati. Etesaṃ majjhe bhavattā majjhimā, vaṭṭadukkhanissaraṇatthikehi paṭipajjitabbato ca paṭipadāti, tathā lobho eko anto, doso eko anto. Sassataṃ ekaṃ antaṃ, ucchedo eko antoti purimanayeneva vitthāretabbaṃ.

此处所谓出家者，是指断绝了家庭束缚而已，乃是那些舍弃了家庭约束，走向出家之人。对其戒律戒禁不可违犯、不可轻慢、不可违犯，三者皆不可行。此“对欲乐的追逐”以及“对这类由欲色系所生的染污欲乐的追逐”、“对与染污欲乐相联属的快乐的追随”是同义。蔽蔽者比喻为小羊羔，比喻乡村居民；其言如乡间人。称其为凡夫，是谓由凡夫即愚愚人所染污、不觉之意。所谓不圣者，即非圣者，非净者，非上者，亦非圣者所交。无益聚者，是指无益聚合，不具利益，为不利苦乐因，不依赖利益安乐因故。自结缚者，即自我系缚者，谓令苦生苦起导因也。苦即由荆棘、虱疥、病卧等自身苦害而来。中道行者，是指根据说法所授之圣道。因为道对欲乐之追逐是一端，对自缚束缚之追逐是一端，此二端皆不可届至，不可得至，解脱就是此二端。因此称为“中道行”。其间居于中者为中，依止灭除烦恼之苦轮转者为道，贪嗔为一端，灭尽亦为一端，须明此同上前解释。

Cakkhukaraṇītiādīhi tameva paṭipadaṃ thometi. Paññācakkhuṃ karotīti cakkhukaraṇī. Sā hi catunnaṃ saccānaṃ dassanāya saṃvattati pariññābhisamayādibhedassa dassanassa pavattanaṭṭhenāti ‘‘cakkhukaraṇī’’ti vuccati. Tayidaṃ satipi paṭipadāya anaññatte avayavavasena sijjhamāno attho samudāyena kato nāma hotīti upacāravasena vuttanti daṭṭhabbaṃ. Dutiyapadaṃ tasseva vevacanaṃ. Upasamāyāti kilesupasamatthāya. Abhiññāyāti catunnaṃ saccānaṃ abhijānanatthāya. Sambodhāyāti tesaṃyeva sambujjhanatthāya. Nibbānāyāti nibbānasacchikiriyāya. Atha vā nibbānāyāti anupādisesanibbānāya. ‘‘Upasamāyā’’ti hi iminā saupādisesanibbānaṃ gahitaṃ.

所谓眼根等诸根在此法中修行，此为眼根。既是四圣谛之显现，由分别境界知见照明、通达之见证，它谓为‘眼根’。此则为行道，则重假其义，如此依手法而成，称为道。第二谓其词语。所谓平息，是使烦恼平息。所谓神通，为知四圣谛之真实。所谓觉悟，为透彻了悟。所谓涅槃，为涅槃实证。或谓涅槃指无余涅槃。此“平息”与“涅槃”即与此无余涅槃相应。

Idāni taṃ majjhimappaṭipadaṃ sarūpato dassetukāmo ‘‘katamā ca sā’’ti pucchitvā ‘‘ayamevā’’tiādinā nayena vissajjesi. Tattha ayamevāti avadhāraṇavacanaṃ aññassa nibbānagāmimaggassa atthibhāvapaṭisedhanatthaṃ. Sattāpaṭikkhepo hi idha paṭisedhanaṃ alabbhamānattā aññassa maggassa. Ariyoti kilesānaṃ ārakattā ariyo niruttinayena. Aripahānāya saṃvattatītipi ariyo arayo pāpadhammā yanti apagacchanti etenāti katvā. Ariyena bhagavatā desitattā ariyassa ayantipi ariyo, ariyabhāvappaṭilābhāya saṃvattatītipi ariyo. Ettha pana ariyakaro ariyotipi uttarapadalopena ariya-saddasiddhi veditabbā. Aṭṭhahi aṅgehi upetattā aṭṭhaṅgiko. Maggaṅgasamudāye hi maggavohāro, samudāyo ca samudāyīhi samannāgato nāma hoti. Ayaṃ panettha vacanattho – attano avayavabhūtāni aṭṭhaṅgāni etassa santīti aṭṭhaṅgikoti. Paramatthato pana aṅgāniyeva maggo pañcaṅgikatūriyādīni viya, na ca aṅgavinimutto chaḷaṅgo vedo viya. Kilese mārento gacchatīti maggo niruttinayena, nibbānaṃ maggati gavesatīti vā maggo. Ariyamaggo hi nibbānaṃ ārammaṇaṃ karonto gavesanto viya hoti. Nibbānatthikehi maggīyatīti vā maggo vivaṭṭūpanissayapuññakaraṇato paṭṭhāya tadatthapaṭipattito. Gammati vā tehi paṭipajjīyatīti maggo. Ettha pana ādiantavipariyāyena saddasiddhi veditabbā.

现今欲示此中道法相，于问“何者是此”时，以“此即是”等语予以断示。此“此即是”谓指示语，意在否定异类涅槃道理之存在。因现时因对他者道理不能得闻，故不能成立他道。圣者谓烦恼断灭，故谓圣；断灭则为圣，先圣者亦谓圣。圣者是断灭者，断灭即是阿赖耶。阿赖耶是自圣，被佛所宣说，亦被他圣者承传。所谓圣由断恶而得，若无此断恶之名，不能成立圣。由八分组成此八支道是八支道。八支道集因缘所成，谓以集组合而成。此语意指此八支乃聚八支之义。究竟而言，道非八支合成，如比库四念住等渐次成就，乃是九支开显；而非八支割离之单支，如六根断为支般。苦由贪欲所生，故称道为灭苦之道，亦谓探求涅槃之道。圣道为涅槃之原因，修行为有功德因缘之事，是顺此去之法道。或者亦可说此为乡村行者所修之道。此处须明正反义成语。

Seyyathidanti nipāto, tassa katamo so iti ceti attho, katamāni vā tāni aṭṭhaṅgānīti. Sabbaliṅgavibhattivacanasādhāraṇo hi ayaṃ nipāto. Ekamekampi aṅgaṃ maggoyeva. Yathāha ‘‘sammādiṭṭhi maggo ceva hetu cā’’ti (dha. sa. 1039). Porāṇāpi bhaṇanti ‘‘dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo…pe… avikkhepamaggo sammāsamādhī’’ti. Nanu ca aṅgāni samuditāni maggo antamaso sattaṅgavikalassa ariyamaggassa abhāvatoti? Saccametaṃ saccasampaṭivedhe, maggappaccayatāya pana yathāsakaṃ kiccakaraṇena paccekampi tāni maggoyeva, aññathā samuditānampi tesaṃ maggakiccaṃ na sambhaveyyāti. Sammādiṭṭhiādīsu sammā passatīti sammādiṭṭhi, sammā saṅkappeti sampayuttadhamme nibbānasaṅkhāte ārammaṇe abhiniropetīti sammāsaṅkappo, sammā vadati etāyāti sammāvācā, sammā karoti etenāti sammākammaṃ, tadeva sammākammanto, sammā ājīvati etenāti sammāājīvo, sammā vāyamati ussahatīti sammāvāyāmo, sammā sarati anussaratīti sammāsati, sammā samādhiyati cittaṃ etenāti sammāsamādhīti evaṃ nibbacanaṃ veditabbaṃ. Idāni ayaṃ kho sā bhikkhaveti tameva paṭipadaṃ nigamento āha. Tassattho – yvāyaṃ cattāropi lokuttaramagge ekato katvā kathito aṭṭhaṅgiko maggo, ayaṃ kho sā bhikkhave…pe… nibbānāya saṃvattatīti.

譬如句尾助辞问谁为何，此谓八支道。其为通说，是语尾用以表达。昔人亦谓“正见是道，正思惟即道，正确定即道”等。若言八支未发者，则不足为成此七支八支圣道。此理绝实，由正见起涵义，正思惟即和正见相应，由涅槃名相应引申，正语谓正说，正业谓正行为，正命谓正生活，正精进即精进，正念即念诸法，正定谓心安定，此皆涅槃缘起细义。今此即为比库韦陀所说，名曰此行法。如此合说四诸圣谛，谓此八支正道。是故称：“比库，当知八支即为圣道”。此谓此终归涅槃之道。

§14

14. Evaṃ majjhimapaṭipadaṃ sarūpato dassetvā idāni cattāri ariyasaccāni dassetuṃ ‘‘idaṃ kho pana, bhikkhave’’tiādimāha. Tattha (visuddhi. 2.530) dukkhanti ettha du-iti ayaṃ saddo kucchite dissati. Kucchitañhi puttaṃ ‘‘duputto’’ti vadanti, khaṃ-saddo pana tucche. Tucchañhi ākāsaṃ ‘‘kha’’nti vuccati. Idañca paṭhamasaccaṃ kucchitaṃ anekaupaddavādhiṭṭhānato, tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato, tasmā kucchitattā tucchattā ca ‘‘dukkha’’nti vuccati. Yasmā panetaṃ buddhādayo ariyā paṭivijjhanti, tasmā ‘‘ariyasacca’’nti vuccati. Ariyapaṭivijjhitabbañhi saccaṃ purimapade uttarapadalopena ‘‘ariyasacca’’nti vuttaṃ. Ariyassa tathāgatassa saccantipi ariyasaccaṃ. Tathāgatena hi sayaṃ adhigatattā paveditattā tato eva ca aññehi adhigamanīyattā taṃ tassa hotīti. Atha vā etassa abhisambuddhattā ariyabhāvasiddhito ariyasādhakaṃ saccantipi ariyasaccaṃ pubbe viya uttarapadalopena . Avitathabhāvena vā araṇīyattā adhigantabbattā ariyaṃ saccantipi ariyasaccaṃ. Saccatthaṃ pana catunnampi saccānaṃ parato ekajjhaṃ dassayissāma.

次将示明中道之义，遂宣说四圣谛：“此乃四谛也，比库当知”如是宣说。所谓苦，言辞中有二失：一为截短苦，谓“du”字略合截断；另一为辅音空虚，谓“kha”字虚无。此截短故有截损之苦，空虚故为无益之苦，故称苦。若是佛及诸圣慧所知，故谓为圣谛。圣谛言则有上文与下文缺漏，故称圣谛。如来证悟后宣说，而他人依教修行，故谓为圣。或复谓此由如来觉悟而示范成就圣之路径，故谓圣与道。诚实而言，当从四谛中示范一理。

Idāni taṃ dukkhaṃ ariyasaccaṃ sarūpato dassetuṃ ‘‘jātipi dukkhā’’tiādimāha. Tatrāyaṃ jāti-saddo anekattho. Tathā hesa ‘‘ekampi jātiṃ dvepi jātiyo’’ti (dī. ni. 1.31; ma. ni. 1.148) ettha bhave āgato. ‘‘Atthi, visākhe, nigaṇṭhā nāma samaṇajātī’’ti (a. ni. 3.71) ettha nikāye. ‘‘Jāti dvīhi khandhehi saṅgahitā’’ti (dhātu. 71) ettha saṅkhatalakkhaṇe. ‘‘Yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jātī’’ti (mahāva. 124) ettha paṭisandhiyaṃ. ‘‘Sampatijāto, ānanda, bodhisatto’’ti (dī. ni. 2.31; ma. ni. 3.207) ettha pasūtiyaṃ. ‘‘Akkhitto anupakuṭṭho jātivādenā’’ti (dī. ni. 1.303) ettha kule. Svāyamidha gabbhaseyyakānaṃ paṭisandhito paṭṭhāya yāva mātukucchimhā nikkhamanaṃ, tāva pavattesu khandhesu, itaresaṃ paṭisandhikkhaṇesvevāti daṭṭhabbo. Ayampi ca pariyāyakathāva, nippariyāyato pana tattha tattha nibbattamānānaṃ sattānaṃ ye khandhā pātubhavanti, tesaṃ paṭhamapātubhāvo jāti nāma.

今将明示苦的圣谛，示如“生亦苦”之类。所谓生字义多义云，生有云：“有生种中童子”。又云：“有比库尼与碧依”。亦有“生即结合”、“出生感得”等释义。此亦为同义释。详说世人往昔生交通情，今众生种种身、识现于五阴，次生乃谓初生之意。

Kasmā panesā dukkhāti ce? Anekesaṃ dukkhānaṃ vatthubhāvato. Anekāni hi dukkhāni. Seyyathidaṃ – dukkhadukkhaṃ vipariṇāmadukkhaṃ saṅkhāradukkhaṃ paṭicchannadukkhaṃ appaṭicchannadukkhaṃ pariyāyadukkhaṃ nippariyāyadukkhanti. Tattha kāyikacetasikā dukkhā vedanā sabhāvato ca nāmato ca dukkhattā dukkhadukkhanti vuccati. Sukhā vedanā vipariṇāmadukkhuppattihetuto vipariṇāmadukkhaṃ. Upekkhā vedanā ceva sesā ca tebhūmakā saṅkhārā udayabbayapīḷitattā saṅkhāradukkhaṃ. Kaṇṇasūladantasūlarāgajapariḷāhadosajapariḷāhādikāyikacetasikā ābādhā pucchitvā jānitabbato upakkamassa ca apākaṭabhāvato paṭicchannadukkhaṃ. Dvattiṃsakammakāraṇādisamuṭṭhāno ābādho apucchitvāva jānitabbato upakkamassa ca pākaṭabhāvato appaṭicchannadukkhaṃ. Ṭhapetvā dukkhadukkhaṃ sesadukkhaṃ saccavibhaṅge āgataṃ jātiādi sabbampi tassa tassa dukkhassa vatthubhāvato pariyāyadukkhaṃ. Dukkhadukkhaṃ pana nippariyāyadukkhanti vuccati. Tatrāyaṃ jāti yaṃ taṃ bālapaṇḍitasuttādīsu (ma. ni. 3.246 ādayo) bhagavatāpi upamāvasena pakāsitaṃ āpāyikaṃ dukkhaṃ, yañca sugatiyampi manussaloke gabbhokkantimūlakādibhedaṃ dukkhaṃ uppajjati, tassa vatthubhāvato dukkhā. Tenāhu porāṇā –

为何如是称作苦呢？因众多苦的本质存在。实则有多种苦，即苦的种类。譬如说：痛苦之苦、变异之苦、行蕴之苦、遮蔽之苦、非遮蔽之苦、转暂之苦、非转暂之苦。这其中，身心的痛苦，感受本质和名称性痛苦，因为其苦性被称作苦的痛苦。乐受乃是变异苦生起的因缘，为变异痛苦。舍受（无喜无忧受）也是余余苦，三界行蕴因生灭受苦而生起行蕴之苦。由刺痛、牙痛、眼刺痛、恼恨等身心痛苦，经过询问而生起、显现又经过随顺变更而称为遮蔽苦。由二十三因缘等所生的痛苦，未经过详细询问而生起、显现且清楚无疑，为非遮蔽苦。将痛苦的痛苦与余苦分置，依真理分别，生死轮回等一切皆是其各苦的本质，为转暂之苦。痛苦之苦称为非转暂苦。其中，此处“生”在愚痴与智慧者诵经等中，世尊亦以比喻示现，为堕落的苦；又在人间善趣中，由胎换躯体等生死分别生起苦，都是其本质的苦。因此前文说——

‘‘Jāyetha no ce narakesu satto;

『若有众生生于地狱中；

Tatthaggidāhādikamappasayhaṃ;

其中遭受火焰等种种苦难；

Labhetha dukkhaṃ na kuhiṃ patiṭṭhaṃ;

获得痛苦无处可着；

Iccāha dukkhāti munīdha jātiṃ.

以此为苦，智者如是说生。』

‘‘Dukkhaṃ tiracchesu kasāpatoda-

『苦在三途，何处可避……』

Daṇḍābhighātādibhavaṃ anekaṃ;

由于被杖打伤等所生的痛苦多种多样；

Yaṃ taṃ kathaṃ tattha bhaveyya jātiṃ;

那种痛苦如何在此处能生起生命；

Vinā tahiṃ jāti tatopi dukkhā.

没有此处（即没有此痛苦），生命仍然痛苦。

‘‘Petesu dukkhaṃ pana khuppipāsā-

然而饿鬼所受的苦，则因极度饥渴而难以忍受，

Vātātapādippabhavaṃ vicittaṃ;

又由寒风酷热等外境变化而散乱；

Yasmā ajātassa na tattha atthi;

因为未出生者处无此种苦，故而此处（痛苦）不存在。

Tasmāpi dukkhaṃ muni jātimāha.

因此，尊者告诫生者说，苦为生起的根本。

‘‘Tibbandhakāre ca asayha sīte;

『在三种缠结之所与阴冷之处；

Lokantare yaṃ asuresu dukkhaṃ;

以及世间其他非天非魔的众生所受之苦；

Na taṃ bhave tattha na cassa jāti;

此苦非在彼世亦非此世的生起；

Yato ayaṃ jāti tatopi dukkhā.

正因为此生，彼方亦是苦。』

‘‘Yañcāpi gūthanarake viya mātu gabbhe;

『何者，如同埋藏之苦于母胎于幽窟般；

Satto vasaṃ ciramato bahi nikkhamañca;

众生虽长久生活，但终究会离出生死世间；

Pappoti dukkhamatighoramidampi natthi;

虽为极为苦难之境，然苦痛无有永恒；

Jātiṃ vinā itipi jāti ayañhi dukkhā.

即使没有生死轮回，依然生死之苦不灭。

‘‘Kiṃ bhāsitena bahunā nanu yaṃ kuhiñci;

『凭何言说如此？无论何处皆有此理；

Atthīdha kiñcidapi dukkhamidaṃ kadāci;

何者有此理？必然这苦难曾存在过；

Nevatthi jātivirahena yato mahesi;

无生之境非所能及，唯有如来证悟其间。』

Dukkhāti sabbapaṭhamaṃ imamāha jāti’’nti. (visuddhi. 2.541; vibha. aṭṭha. 191; mahāni. aṭṭha. 5; paṭi. ma. aṭṭha. 1.1.32-33);

『苦』者，最初说者为『生』。

Jarāpidukkhāti ettha pana duvidhā jarā saṅkhatalakkhaṇañca khaṇḍiccādisammato santatiyaṃ ekabhavapariyāpannakkhandhapurāṇabhāvo ca, sā idha adhippetā. Sā panesā jarā saṅkhāradukkhabhāvato ceva dukkhavatthuto ca dukkhā. Yañhi aṅgapaccaṅgasithilabhāvaindriyavikāravirūpatāyobbanavināsavīriyāvisādasatimativippavāsaparaparibhavādianekapaccayaṃ kāyikacetasikaṃ dukkhamuppajjati, jarā tassa vatthu. Tenāhu porāṇā –

关于『老苦』，此处有二种义说：一是『老』为聚合标志，被视为由众多现象积累而成，是因果相连的持续体，即同一存在的整体；此即为『老』之所指。二是此『老』具有聚合之苦的性质。依此，因四肢松弛、六根感官变化、衰老毁灭、生发力弱、心念衰退、正念消失及相互毁坏等多种条件，身心俱生苦，即为『老』。因此古人言——

‘‘Aṅgānaṃ sithilībhāvā, indriyānaṃ vikārato;

『四肢之松弛，诸根之变化；

Yobbanassa vināsena, balassa upaghātato.

青春之消逝，力气之毁灭。

‘‘Vippavāsā satādīnaṃ, puttadārehi attano;

离别丧失，如儿女亲族；

Appasādanīyato ceva, bhiyyo bālattapattiyā.

情绪不悦，屡增幼稚。』

‘‘Pappoti dukkhaṃ yaṃ macco, kāyikaṃ mānasaṃ tathā;

『苦』者，指人死时，身苦心苦等种种苦。

Sabbametaṃ jarāhetu, yasmā tasmā jarā dukhā’’ti. (visuddhi. 2.542; vibha. aṭṭha. 192; mahāni. aṭṭha. 5; paṭi. ma. aṭṭha. 1.1.32-33);

此皆为一切此因导致老苦故，故称老为苦也。

Byādhipi dukkhoti idaṃ padaṃ vibhaṅge dukkhasaccaniddesapāḷiyaṃ na āgataṃ, teneva visuddhimaggepi dukkhasaccaniddese taṃ na uddhaṭaṃ, dhammacakkapavattanasuttantapāḷiyaṃyeva pana upalabbhati, tasmā tatthevimassa vacane aññattha ca avacane kāraṇaṃ vīmaṃsitabbaṃ.

病苦此语，在详解中未列为苦谛所载，故在净道中说苦谛时亦未举此；仅于转法轮经文里出现，故此词意别用时应谨慎考量。

Maraṇampi dukkhanti etthāpi duvidhaṃ maraṇaṃ saṅkhatalakkhaṇañca. Yaṃ sandhāya vuttaṃ ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71). Ekabhavapariyāpannajīvitindriyappabandhavicchedo ca. Yaṃ sandhāya vuttaṃ ‘‘niccaṃ maraṇato bhaya’’nti (su. ni. 581; jā. 1.11.88), taṃ idha adhippetaṃ. Jātipaccayamaraṇaṃ upakkamamaraṇaṃ sarasamaraṇaṃ āyukkhayamaraṇaṃ puññakkhayamaraṇantipi tasseva nāmaṃ. Tayidaṃ dukkhassa vatthubhāvato dukkhanti veditabbaṃ. Tenāhu porāṇā –

死亦属苦，此地分为两种：一为集结的死，谓合二蕴故，谓『老死系诸蕴集合』；二为『死的常怖』，此为当推究对象。生之因致死、病死、坏死、寿命尽死、福报尽死等，皆称为死苦。此五种死，因苦之本体故，当知为苦。由此故，古人有言——

‘‘Pāpassa pāpakammādi-nimittamanupassato;

『若不察恶业等因，

Bhaddassāpasahantassa, viyogaṃ piyavatthukaṃ;

则难忍离别之苦。』

Mīyamānassa yaṃ dukkhaṃ, mānasaṃ avisesato.

由生起者所生的苦，尤指心所感受的痛苦。

‘‘Sabbesañcāpi yaṃ sandhi-bandhanacchedanādikaṃ;

「一切因缔结和断绝等而生起的苦，

Vitujjamānamammānaṃ, hoti dukkhaṃ sarīrajaṃ.

除去对我的我执之后，身体中依然存在的苦。」

‘‘Asayhamappaṭikāraṃ, dukkhassetassidaṃ yato;

「因苦的无我性质得不到适当对治，

Maraṇaṃ vatthu tenetaṃ, dukkhamicceva bhāsita’’nti. (visuddhi. 2.543; vibha. aṭṭha. 193; mahāni. aṭṭha. 5; paṭi. ma. aṭṭha. 1.1.32-33);

所以以死亡为论据而宣说其为苦。」

Imasmiñca ṭhāne ‘‘sokaparidevadukkhadomanassupāyāsāpi dukkhā’’ti vibhaṅge dukkhasaccaniddese āgataṃ, idha pana taṃ natthi, tatthāpi kāraṇaṃ pariyesitabbaṃ.

此处于证小苦圣谛时于区别品中说「悲伤、悔恨、忧愁、心烦等亦为苦」，若此处无此苦，亦应探求其缘故。

Appiyehi sampayogo dukkhoti ettha appiyasampayogo nāma amanāpehi sattasaṅkhārehi samodhānaṃ. Sopi dukkhavatthuto dukkho. Tenāhu porāṇā –

“与不爱之物相会即苦”，此处“不爱之物相会”指的是由不喜悦的心所聚合的心行的灭尽。此灭尽亦是苦的缘起。由此故古人说道——

‘‘Disvāva appiye dukkhaṃ, paṭhamaṃ hoti cetasi;

『若见不爱之物，心中初生苦感；

Tadupakkamasambhūta-matha kāye yato idha.

由此欲退起，烦恼由身发；

‘‘Tato dukkhadvayassāpi, vatthuto so mahesinā;

于是由苦二者，缘此高明法；

Dukkho vuttoti viññeyyo, appiyehi samāgamo’’ti.

苦之本质应知，即是不爱相会。』

Piyehi vippayogo dukkhoti ettha pana piyavippayogo nāma manāpehi sattasaṅkhārehi vinābhāvo. Sopi sokadukkhassa vatthuto dukkho. Tenāhu porāṇā –

“与所爱之物分别即苦”，此处“所爱分别”指的是由喜悦的心所聚合的心行的缺失。此缺失亦是忧苦之缘起。由此故古人说道——

‘‘Ñātidhanādiviyogā;

「亲属、财富等的离散，

Sokasarasamappitā vitujjanti;

因伤心悲痛而满溢的忧愁像火焰一样燃烧殆尽，

Bālā yato tatoyaṃ;

因为无知者正是如此，

Dukkhoti mato piyavippayogo’’ti.

因此被认为痛苦的是对爱别离。」

Yampicchaṃ na labhatīti ettha ‘‘aho vata mayaṃ na jātidhammā assāmā’’tiādīsu alabbhaneyyavatthūsu icchāva ‘‘yampicchaṃ na labhati, tampi dukkha’’nti vuttā, sāpi dukkhavatthuto dukkhā. Tenāhu porāṇā –

又说：假如无法得到想要的，那便说『唉，我们无法获得亲属之法』等，在不能获得之物上生起的欲望，称为『无法得到想要的，这也是苦』，这也属于苦的缘故。古语说：

‘‘Taṃ taṃ patthayamānānaṃ, tassa tassa alābhato;

「对于那些各自追求的事物，由于各自不得而感到痛苦；

Yaṃ vighātamayaṃ dukkhaṃ, sattānaṃ idha jāyati.

人生于此地所生，充满苦难与障碍。

‘‘Alabbhaneyyavatthūnaṃ, patthanā tassa kāraṇaṃ;

『因无所得之物，故生诸苦；此乃其原因所在』；

Yasmā tasmā jino dukkhaṃ, icchitālābhamabravī’’ti.

因此，胜者如是称说痛苦，目的在于不贪取。

Saṃkhittena pañcupādānakkhandhā dukkhāti ettha pana yasmā indhanamiva pāvako, lakkhamiva paharaṇāni, gorūpaṃ viya ḍaṃsamakasādayo, khettamiva lāyakā, gāmaṃ viya gāmaghātakā, upādānakkhandhapañcakameva jātiādayo nānappakārehi vibādhentā tiṇalatādīni viya bhūmiyaṃ, pupphaphalapallavāni viya rukkhesu upādānakkhandhesuyeva nibbattanti, upādānakkhandhānañca ādidukkhaṃ jāti, majjhedukkhaṃ jarā, pariyosānadukkhaṃ maraṇaṃ, manorathavighātappattānañca icchāvighātadukkhaṃ icchitālābhoti evaṃ nānappakārato upaparikkhiyamānā upādānakkhandhāva dukkhāti yadetaṃ ekamekaṃ dassetvā vuccamānaṃ anekehipi kappehi na sakkā anavasesato vattuṃ, tasmā taṃ sabbampi dukkhaṃ ekajalabindumhi sakalasamuddajalarasaṃ viya yesu kesuci pañcupādānakkhandhesu saṅkhipitvā dassetuṃ ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti bhagavā avoca. Tenāhu porāṇā –

简言之，五取蕴为苦。此中，况如火焰之于燃料，杖棒之于标记，牛役之于鳄鱼，田地之于耕犁，村落之于村庄凶杀者，五取蕴如同烟草田之土壤、树木之花果新叶，五取蕴诸苦自生。五取蕴之始苦为生，中苦为老，终苦为死；心愿受碍之苦，亦名为苦，以愿望受损故。五取蕴被各种不同方式所扰，正如大地被各种杂草所侵，树木被众多新叶所生。五取蕴诸苦，生老死苦，及心愿受碍苦，因其不同之缘故而生起。此乃从个别方面示现，故历经诸劫亦无法尽述，故将诸苦合而为一，如单滴水滴合诸海洋水，集中示现为「简言之，五取蕴为苦」──世尊如是说。于是古圣曾言——

‘‘Jātippabhutikaṃ dukkhaṃ, yaṃ vuttamidha tādinā;

「以生为根源的痛苦，如此所说；

Avuttaṃ yañca taṃ sabbaṃ, vinā ete na vijjati.

若无彼苦，则一切皆无。」

‘‘Yasmā tasmā upādāna-kkhandhā saṅkhepato ime;

‘由此，诸取蕴简略而言即是此等，‘

Dukkhāti vuttā dukkhanta-desakena mahesinā’’ti.

‘因苦境说苦’这是伟大圣者所宣说。’

Evaṃ sarūpato dukkhasaccaṃ dassetvā idāni samudayasaccaṃ dassetuṃ ‘‘idaṃ kho pana, bhikkhave, dukkhasamudaya’’ntiādimāha. Tattha saṃ-iti ayaṃ saddo ‘‘samāgamo sameta’’ntiādīsu saṃyogaṃ dīpeti, u-iti ayaṃ ‘‘uppannaṃ udita’’ntiādīsu uppattiṃ. Aya-saddo pana kāraṇaṃ dīpeti. Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇanti dukkhassa saṃyoge uppattikāraṇattā ‘‘dukkhasamudaya’’nti vuccati. Yāyaṃ taṇhāti yā ayaṃ taṇhā. Ponobbhavikāti punabbhavakaraṇaṃ punabbhavo uttarapadalopena, punabbhavo sīlametissāti ponobbhavikā. Nandīrāgena sahagatāti nandīrāgasahagatā. Idaṃ vuttaṃ hoti ‘‘nandanato rajjanato ca nandīrāgabhāvaṃ sabbāsu avatthāsu appaccakkhāya vuttiyā nandīrāgasahagatā’’ti. Tatratatrābhinandinīti yatra yatra attabhāvo nibbattati, tatratatrābhinandinī.

如此就苦谛之自相加以显示之后，今为显示集谛，故说『诸比库，此苦之集』等语。其中，『萨姆』此语，于『聚合、汇集』等词中表示结合；『伍』此语，于『已生、已起』等词中表示生起；而『阿亚』此语则表示原因。此第二谛，于具备其余诸缘之集合时，为苦生起之原因，以其为苦之结合与生起之原因，故称为『苦之集』。『此渴爱』者，即『这一渴爱』。『导致再有者』：令再有生起即为『再有』，省略后分词，『再有乃其习性』，故称为『导致再有者』。『与喜贪俱行』者，即『与喜贪同俱』。此意谓：『以在一切情状下不舍弃喜悦与染着之喜贪状态的方式，与喜贪俱行』。『随处欣喜者』者，无论于何处结生，即于彼彼处欣喜也。

Seyyathidanti nipāto, tassa sā katamāti ceti ayamattho. Rūpataṇhādibhedena chabbidhāyeva taṇhā pavattiākārabhedato kāmataṇhādivasena tividhā vuttā. Rūpataṇhāyeva hi yadā cakkhussa āpāthamāgataṃ rūpārammaṇaṃ kāmassādavasena assādayamānā pavattati, tadā kāmataṇhā nāma hoti. Yadā tadevārammaṇaṃ dhuvaṃ sassatanti pavattāya sassatadiṭṭhiyā saddhiṃ pavattati, tadā bhavataṇhā nāma hoti. Sassatadiṭṭhisahagato hi rāgo ‘‘bhavataṇhā’’ti vuccati. Yadā pana tadevārammaṇaṃ ucchijjati vinassatīti pavattāya ucchedadiṭṭhiyā saddhiṃ pavattati, tadā vibhavataṇhā nāma hoti. Ucchedadiṭṭhisahagato hi rāgo ‘‘vibhavataṇhā’’ti vuccati. Esa nayo saddataṇhādīsupi.

譬如此话语段，‘nippāto’一词指落词，此即其义。依色渴等六种不同现象，渴可分为三类：贪欲渴、再生渴、灭尽渴。如眼见色境时起欲贪，名此欲渴。若色境持续存在，与永恒见相应，名为再生渴。因随永恒见契合的贪，亦称再生渴。若色境突然消失，与断见相应，名为灭尽渴。因随断见契合的贪，称灭尽渴。此理可推广至声香味触法诸渴。

Kasmā panettha taṇhāva samudayasaccaṃ vuttāti? Visesahetubhāvato. Avijjā hi bhavesu ādīnavaṃ paṭicchādentī diṭṭhiādiupādānañca tattha tattha abhinivisamānaṃ taṇhaṃ abhivaḍḍheti, dosādayopi kammassa kāraṇaṃ honti, taṇhā pana taṃtaṃbhavayonigativiññāṇaṭṭhitisattāāvāsasattanikāyakulabhogissariyādivicittataṃ abhipatthentī kammavicittatāya upanissayataṃ kammassa ca sahāyabhāvaṃ upagacchantī bhavādivicittataṃ niyameti, tasmā dukkhassa visesahetubhāvato aññesupi avijjāupādānakammādīsu sutte abhidhamme ca avasesakilesākusalamūlādīsu vuttesu dukkhahetūsu vijjamānesu taṇhāva ‘‘samudayasacca’’nti vuttāti veditabbaṃ.

何以此处称‘渴’为集谛？乃因其特殊因缘。无明覆盖生存之弊端，及见等执著分别，其所依附并增长渴。嗔恚亦为业因。渴则执著轮回生死之心。再生心性及所住根基，统摄诸细胞与感官之心理，谓因渴而造业，业果虽有差异，惟其精神依止及业力所引当有不断转续之义。故诸苦之特殊因缘，亦包括无明、取执及业等，故在经论中渴因而称为集谛，应当如此解知。

Idāni dukkhanirodhaṃ ariyasaccaṃ dassetuṃ ‘‘idaṃ kho pana, bhikkhave, dukkhanirodha’’ntiādimāha. Tattha yasmā ni-saddo abhāvaṃ, rodha-saddo ca cārakaṃ dīpeti, tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti tappaṭipakkhattātipi ‘‘dukkhanirodha’’nti vuccati. Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhaṃ. Dukkhanirodhaṃ dassentena cettha ‘‘yo tassāyeva taṇhāyā’’tiādinā nayena samudayanirodho vutto, so kasmā vuttoti ce? Samudayanirodhena dukkhanirodho. Byādhinimittavūpasamena byādhivūpasamo viya hi hetunirodhena phalanirodho, tasmā samudayanirodheneva dukkhaṃ nirujjhati, na aññathā. Tenāha –

今宜说灭谛，世尊言‘此，诸比库，是苦的灭’。此处‘ni-’词标示‘无’之意，‘rodha’词表阻止缓解，故指轮回运动终止时之苦灭尽。或曰，苦灭因苦灭等相依，故称苦灭。苦灭说明时，以‘由集灭者此亦灭’为理，说集灭就是苦灭。诸病缓解因因缓解果之止息，苦亦然，故仅集灭能使苦尽，不异他法。故谓——

‘‘Yathāpi mūle anupaddave daḷhe;

犹如根部稳固坚实不动摇，

Chinnopi rukkho punareva rūhati;

即使树木被砍断仍能重新发芽，

Evampi taṇhānusaye anūhate;

如是渴爱之根未被灭除，

Nibbattatī dukkhamidaṃ punappuna’’nti. (dha. pa. 338);

此苦乃反复产生不息。」（法集论第338偈）

Iti yasmā samudayanirodheneva dukkhaṃ nirujjhati, tasmā bhagavā dukkhanirodhaṃ dassento samudayanirodhena desesi. Sīhasamānavuttino hi tathāgatā. Te dukkhaṃ nirodhentā dukkhanirodhañca desentā hetumhi paṭipajjanti, na phale. Yathā hi sīho yenattani saro khitto, tattheva attano balaṃ dasseti, na sare, tathā buddhānaṃ kāraṇe paṭipatti, na phale. Titthiyā pana suvānavuttino. Te dukkhaṃ nirodhentā dukkhanirodhañca desentā attakilamathānuyogadesanādīhi phale paṭipajjanti, na hetumhi. Yathā hi sunakhā kenaci leḍḍuppahāre dinne bhussantā leḍḍuṃ khādanti, na pahāradāyake uṭṭhahanti, evaṃ aññatitthiyā dukkhaṃ nirodhetukāmā kāyakhedamanuyujjanti, na kilesanirodhanaṃ, evaṃ tāva dukkhanirodhassa samudayanirodhavasena desanāya payojanaṃ veditabbaṃ.

因此，因集灭而苦得已止息，故世尊显现苦灭，正因集而宣说之。如来犹如狮子般威严，彼等止灭苦并宣说苦的止息者，秉持因缘而行，非执著果报。譬如狮子于湖边立足，显其威力，非立于水中。佛之行于因缘，非于果报。异师虽善说，如释迦及诸佛般严肃者，则止苦灭苦，执因缘教说，非执果报。犹如狗得膏饼，安坐食之，不必为膏饼起身前往。异师执苦灭望，修身苦断，非灭烦恼。由此应知苦灭之教说恰以集灭为由，非以果报为旨。

Ayaṃ panettha attho. Tassāyeva taṇhāyāti tassā ‘‘ponobbhavikā’’ti vatvā kāmataṇhādivasena vibhattataṇhāya. Virāgo vuccati maggo. ‘‘Virāgā vimuccatī’’ti (ma. ni. 1.245; saṃ. ni. 3.12, 59) hi vuttaṃ. Virāgena nirodho virāganirodho, anusayasamugghātato aseso virāganirodho asesavirāganirodho. Atha vā virāgoti pahānaṃ vuccati, tasmā anusayasamugghātato aseso virāgo aseso nirodhoti evampettha yojanā daṭṭhabbā, atthato pana sabbāneva etāni nibbānassa vevacanāni. Paramatthato hi dukkhanirodho ariyasaccanti nibbānaṃ vuccati. Yasmā pana taṃ āgamma taṇhā virajjati ceva nirujjhati ca, tasmā ‘‘virāgo’’ti ca ‘‘nirodho’’ti ca vuccati. Yasmā ca tadeva āgamma tassā cāgādayo honti, kāmaguṇālayādīsu cettha ekopi ālayo natthi, tasmā cāgo paṭinissaggo mutti anālayoti vuccati.

此处义理是：所谓「渴爱」，即为「再生性」，言渴爱因渴乐等分别而起。称「离欲」为道，有云：「离欲则得解脱」（中部注1章245页；相应部注3章12、59页）。离欲即为灭，灭是对永结渴爱之根本无余断除，称为无余灭除离欲，亦即无余离欲灭正灭。或亦称离欲为断除，因此从根本断尽永结而得无余离欲正灭。由此可见，对此处应以此相应联系。实意是上述皆为涅槃谓语。从究竟义上说，苦的止灭乃所谓圣谛即涅槃。既然涅槃到来，渴爱即消退且已止息，故称之为离欲及灭。因此，当此涅槃降临时，有断而无贪，故生、贪等心所皆灭，因无贪著，无自性贮藏处，故称舍离为出离，离断无贮藏也。

Idāni dukkhanirodhagāminipaṭipadāariyasaccaṃ dassetuṃ ‘‘idaṃ kho pana, bhikkhave, dukkhanirodhagāminī’’tiādimāha. Yasmā panetaṃ ariyasaccaṃ dukkhanirodhaṃ gacchati ārammaṇavasaena tadabhimukhabhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā, tasmā ‘‘dukkhanirodhagāminī paṭipadā’’ti vuccati. Sesamettha vuttanayameva. Ko pana nesaṃ dukkhādīnaṃ saccaṭṭhoti? Yo paññācakkhunā upaparikkhiyamānānaṃ māyāva viparīto, marīciva visaṃvādako, titthiyānaṃ attā viya anupalabbhasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva, esa aggilakkhaṇaṃ viya lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo. Ettha ca aggilakkhaṇaṃ nāma uṇhattaṃ. Tañhi katthaci kaṭṭhādiupādānabhede visaṃvādakaṃ viparītaṃ abhūtaṃ vā kadācipi na hoti, ‘‘jātidhammā jarādhammā, atho maraṇadhammino’’ti (a. ni. 5.57) evaṃ vuttajātiādikā lokapakatīti veditabbā. ‘‘Ekaccānaṃ tiracchānānaṃ tiriyaṃ dīghatā, manussādīnaṃ uddhaṃ dīghatā, vuddhiniṭṭhappattānaṃ puna avaḍḍhananti evamādikā ca lokapakatī’’ti vadanti.

现在，为了显现苦灭道即圣谛，世尊于此说：“这就是苦灭道。”由于此圣谛是以灭苦为目的的，故当专心向之，并由道得成苦灭，故称为“灭苦之道”。此说即为全文要旨。那末，何谓诸苦等的真实处？彼由智慧之眼观察，非幻非倒，如镜照物，非诸外道之所见，亦非自见不可得。由制约业力所生起，现起真如反倒之相，当为圣智所解知，乃如炬火临世，亦如世间染污真相，真相亦如是应当知。此谓炬火，即为热焰，根本不容有诸倒相变化，犹如木材焚烧之不变实态，如世间生死之理：“生法、老法、死法”等（阿毗尼喃5.57）诸法乃众生共知之理。众人道：“某些畜生腹部朝上，人生等腹部向上，长者朝下等，皆属世间显理。”是谓。

Apica –

又——

Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ;

“世尊曾教导：没有苦能非苦所扰，诸苦中无其他非苦所扰；

Bādhakattaniyāmena, tato saccamidaṃ mataṃ.

因烦恼而受苦，此理乃智慧所见之真。”

Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato;

离此，则无其他名为苦，无此即无彼；

Dukkhahetuniyāmena, iti saccaṃ visattikā.

因苦集法而生，故此理真无二致。

Nāññā nibbānato santi, santaṃ na ca na taṃ yato;

不存在除涅槃以外的圣境，所说的圣境非无因而有，亦非无因而无。

Santabhāvaniyāmena, tato saccamidaṃ mataṃ.

由圣境之生起所能生起，因此这真实理被认为正确。

Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so;

别的果道不是涅槃，也不是非果道；

Tacchaniyyānabhāvattā, iti so saccasammato.

因其非果道性质，是故此理被认为真实。

Iti tacchāvipallāsa-bhūtabhāvaṃ catūsupi;

如此因真实理而起的误见的非真实状态，

Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti. (vibha. aṭṭha. 189);

尤其针对苦等，圣德者称此为真理之第一。

§15

15.Pubbe ananussutesūti ito pubbe ‘‘idaṃ dukkha’’ntiādinā na anussutesu assutapubbesu catusaccadhammesu. Cakkhuntiādīni ñāṇavevacanāneva. Ñāṇameva hettha paccakkhato dassanaṭṭhena cakkhu viyāti cakkhu, ñāṇaṭṭhena ñāṇaṃ, pakārato jānanaṭṭhena paññā, paṭivijjhanaṭṭhena vijjā, saccappaṭicchādakassa mohandhakārassa vidhamanato obhāsanaṭṭhena ālokoti vuttaṃ. Taṃ panetaṃ catūsu saccesu lokiyalokuttaramissakaṃ niddiṭṭhanti veditabbaṃ.

15. 由于之前未曾听闻，故谓“先前未闻”。此处言“此即苦”等四圣谛，于未曾听闻者即未能回忆“先闻世出四圣谛”。眼根等不仅是感官，更多指的是知智之显现。眼根者，依据见解之所在为眼，依察知处为知，依据认知所在为慧，依证知所在为智。对真实谛隐蔽无明遮盖者，因除去迷惑而显现，谓之光明。此四谛在世间及胜世间中，均应如实认识，应当了知。

§16

16.Yāvakīvañcāti yattakaṃ kālaṃ. Tiparivaṭṭanti saccañāṇakiccañāṇakatañāṇasaṅkhātānaṃ tiṇṇaṃ parivaṭṭānaṃ vasena tiparivaṭṭaṃ. Saccañāṇādivasena hi tayo parivaṭṭā etassāti tiparivaṭṭanti vuccati ñāṇadassanaṃ. Ettha ca ‘‘idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudaya’’nti evaṃ catūsu saccesu yathābhūtañāṇaṃ saccañāṇaṃ nāma. Tesuyeva ‘‘pariññeyyaṃ pahātabbaṃ sacchikātabbaṃ bhāvetabba’’nti evaṃ kattabbakiccajānanañāṇaṃ kiccañāṇaṃ nāma. ‘‘Pariññātaṃ pahīnaṃ sacchikataṃ bhāvita’’nti evaṃ tassa katabhāvajānanañāṇaṃ katañāṇaṃ nāma. Dvādasākāranti tesaṃyeva ekekasmiṃ sacce tiṇṇaṃ tiṇṇaṃ ākārānaṃ vasena dvādasākāraṃ. Ñāṇadassananti etesaṃ tiparivaṭṭānaṃ dvādasannaṃ ākārānaṃ vasena uppannañāṇasaṅkhātaṃ dassanaṃ.

16. "至为何时"即某一时段。三转即：第一转为真理认识，第二转为事理认识，第三转为应用实践，合称三转。以真理识为依据的此三转称为三转真知见。当中“此乃苦谛圣谛，此乃苦集圣谛”等四圣谛为如实之识，称为真理识。依此而知应达真知，断去欲，证得实证等，被名为知行识、业识。呈现已断已证已修之状态，为所作知，称为作业之识。以此三转各有三种形态，共称十二形态。由此十二形态之认知显现，名为知识觉见。

Anuttaraṃ sammāsambodhinti uttaravirahitaṃ sabbaseṭṭhaṃ sammā sāmañca bodhiṃ. Atha vā pasatthaṃ sundarañca bodhiṃ. Bodhīti ca bhagavato arahattamaggo idhādhippeto. Sāvakānaṃ 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 sāvakapāramīñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti, buddhānaṃ pana sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hotīti. Abhisambuddhoti paccaññāsinti abhisambuddho ahaṃ patto paṭivijjhitvā ṭhitoti evaṃ paṭijāniṃ. Ñāṇañca pana me dassanaṃ udapādīti adhigataguṇānaṃ yāthāvato dassanasamatthaṃ paccavekkhaṇañāṇañca pana me udapādi. Akuppā me vimuttīti ayaṃ mayhaṃ arahattaphalavimutti akuppā paṭipakkhehi na kopetabbāti evaṃ ñāṇaṃ udapādi. Tattha dvīhākārehi akuppatā veditabbā maggasaṅkhātakāraṇato ca ārammaṇato ca. Sā hi catūhi maggehi samucchinnakilesānaṃ puna anivattanatāya kāraṇatopi akuppā, akuppadhammaṃ nibbānaṃ ārammaṇaṃ katvā pavattatāya ārammaṇatopi akuppā anākuppārammaṇānaṃ lokiyasamāpattīnaṃ tadabhāvato. Antimāti pacchimā. Natthi dāni punabbhavoti idāni puna añño bhavo nāma natthīti.

17. 无上正等觉，即无后退的至高觉悟，为正觉或圆满觉。如来之证道即此。虽有比库之阿拉汉证得阿拉汉果，然而非无上觉，因其无所生诸善法之完全具足。阿拉汉只得果证，三种智慧、六种神通、四种解脱、比库度尽之智等不具。辟支佛亦得辟支佛知，仅断烦恼，对如来的圆满资质不及。故无人能得无上觉。自觉觉他，成就无上觉，名为正觉。正觉现起，心开悟、知识显现，烦恼不起，不生嗔恚，自在自在，谓之心悦无染。此无染心由道业与资粮双因所生，断烦恼不复复生，亦由无贪无痴无嗔不动心生起心无染。此心无染根因于四圣谛之道。此涅槃无余染，故心无染不退转。终结即最后，已无再次生起。今此生灭，名为“无复有生”，意谓已无复生。

Imasmiñca pana veyyākaraṇasminti imasmiṃ niggāthake sutte. Niggāthakañhi suttaṃ pucchāvissajjanasahitaṃ ‘‘veyyākaraṇa’’nti vuccati. Bhaññamāneti bhaṇiyamāne, desiyamāneti attho. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Vītamalanti anavasesadiṭṭhivicikicchāmalāpagamena vītamalaṃ . Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ, pañcavidhadussīlyamalāpagamena vītamalaṃ. Dhammacakkhunti brahmāyusutte (ma. ni. 2.383 ādayo) heṭṭhimā tayo maggā vuttā, cūḷarāhulovāde (ma. ni. 3.416 ādayo) āsavakkhayo, idha pana sotāpattimaggo adhippeto. Catusaccasaṅkhātesu dhammesu tesaṃ dassanaṭṭhena cakkhūti dhammacakkhu, heṭṭhimesu vā tīsu maggadhammesu ekaṃ sotāpattimaggasaṅkhātaṃ cakkhūti dhammacakkhu, samathavipassanādhammanibbattatāya sīlāditividhadhammakkhandhabhūtatāya vā dhammamayaṃ cakkhūtipi dhammacakkhu, tassa uppattiākāradassanatthaṃ ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti āha. Nanu ca maggañāṇaṃ asaṅkhatadhammārammaṇaṃ, na saṅkhatadhammārammaṇanti? Saccametaṃ, yasmā taṃ nirodhaṃ ārammaṇaṃ katvā kiccavasena sabbasaṅkhataṃ asammohappaṭivedhavasena paṭivijjhantaṃ uppajjati, tasmā tathā vuttaṃ.

18. 此处所谓讲解者，谓此集或偈颂中的经文。经文即含问答善说，称为讲解。讲述即即说。净尽如恶趣等欲望染著者为净。无漏，意谓不染污，无追悔无烦恼。第一道乃断烦恼之道。五种恶行染污断除，谓之净。经文《法轮经》、《梵天寿经》等说三圣道甚深，《小罗睺罗处经》说断烦恼，道名垂证入流。四圣谛中，眼根称真理之眼，三道之中，有一入流道称真理眼。此眼乃止观修习，具戒除恶的法义。以确定、觉察闻思止知法组成。出胎、集起之义明说“一切皆起法，悉皆断灭法”。道识非复杂染对境，不对无常等杂染为对境。此语成立，盖所断断除之法已成不生之法，因通达证知故能断。此理故闻而得。

§17

17.Dhammacakketi paṭivedhañāṇañceva desanāñāṇañca pavattanaṭṭhena cakkanti dhammacakkaṃ. Bodhipallaṅke nisinnassa hi catūsu saccesu uppannaṃ dvādasākāraṃ paṭivedhañāṇampi, isipatane nisinnassa dvādasākārāya saccadesanāya pavattakaṃ desanāñāṇampi dhammacakkaṃ nāma. Ubhayampi hetaṃ dasabalassa ure pavattañāṇameva. Tadubhayaṃ imāya desanāya pakāsentena bhagavatā dhammacakkaṃ pavattitaṃ nāma. Taṃ panetaṃ dhammacakkaṃ yāva aññāsikoṇḍaññatthero aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāti, tāva bhagavā pavatteti nāma pavattanakiccassa aniṭṭhitattā. Patiṭṭhite pavattitaṃ nāma kassapasammāsambuddhassa sāsanantaradhānato paṭṭhāya yāva buddhuppādo, ettakaṃ kālaṃ appavattapubbassa pavattitattā. Taṃ sandhāya ‘‘pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesu’’ntiādi vuttaṃ. Tattha bhummāti bhūmaṭṭhakadevatā. Saddamanussāvesunti ekappahāreneva sādhukāraṃ datvā ‘‘etaṃ bhagavatā’’tiādīni vadantā anussāvayiṃsu. Obhāsoti sabbaññutaññāṇānubhāvena pavatto cittapaccayautusamuṭṭhāno obhāso. So hi tadā devānaṃ devānubhāvaṃ atikkamitvā virocittha. Aññāsi vata bho koṇḍaññoti imassapi udānassa udāharaṇaghoso dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Bhagavato hi dhammacakkappavattanassa ārambhe viya parisamāpanepi ativiya uḷāratamaṃ pītisomanassaṃ udapādi.

17. 法轮即因觉知、宣说而回转之轮。世尊在菩提树下对四圣谛回转十二种形态之知，称为证知之法轮；住于仙人堕处，具十二种形态的四谛知见而宣说名为说法之法轮。此二因佛所转故谓法轮。此法轮自佛宣说始至阿那卢阿尊者获阿拉汉果止，相续不断，不失其意。尊者持久宣说即称转法轮。释迦牟尼如来于法轮初转，诸天称赞，众仙欢乐随顺。闻者有沙门尊者阿那卢、摩诃婆罗多，遍法界八万四千众生感得感应。此法轮宣转之始终，究竟产生极大欢喜悦乐。

§18

18. Diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo. Esa nayo sesapadesupi. Ettha ca dassanaṃ nāma ñāṇadassanato aññampi atthīti taṃnivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti ca ñāṇasampattito aññāpi vijjatīti tato visesanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panesā viditadhammatā ekadesatopi hotīti nippadesato viditabhāvaṃ dassetuṃ ‘‘pariyogāḷhadhammo’’ti vuttaṃ. Tenassa saccābhisambodhiṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti. Sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca tiṇṇā vicikicchā anenāti tiṇṇavicikiccho. Pavattiādīsu ‘‘evaṃ nukho na nukho’’ti evaṃ pavattikā vigatā samucchinnā kathaṃkathā assāti vigatakathaṃkatho. Vesārajjappattoti sārajjakarānaṃ pāpadhammānaṃ pahīnattā tappaṭipakkhesu ca sīlādīsu guṇesu suppatiṭṭhitattā visāradabhāvaṃ veyyattiyaṃ patto adhigato. Svāyaṃ vesārajjappattisuppatiṭṭhitabhāvo katthāti āha ‘‘satthusāsane’’ti. Attanā paccakkhato adhigatattā na paraṃ pacceti, parassa saddhāya ettha nappavattati, na tassa paro paccetabbo atthīti aparappaccayo.

18. 见谛法即明了真理。此理还称“現成法”。又称为“得果法”，意谓因知觉而得以表示诸义。亦有谓“完全知法”，言明了真谛所在。此见谛乃能现出真理璀璨光明，称为“遍照法”。以深度理解正觉之道，犹如一道通达真理的光辉。四圣谛知识之识皆具三部涵盖，即烦恼断除、怀疑断除等三种疑碍所灭。宣转中无纷争语，审慎不乱。严净庄严，已破恶法具有善业，为名高手。自身证知之妙，宣于世间，不依他人信心，不怀疑，亦无需他人信心即现真理。此为证悟的先决条件。

Labheyyāhanti labheyyaṃ ahaṃ, āyācanavacanametaṃ. Ehīti āyācitānaṃ pabbajjūpasampadānaṃ anumatabhāvappakāsanavacanaṃ, tasmā ehi sampaṭicchāhi yathāyācitaṃ pabbajjūpasampadavisesanti attho. Iti-saddo tassa ehibhikkhūpasampadāpaṭilābhanimittavacanapariyosānadassano. Tadavasāno hi tassa bhikkhubhāvo. Tenevāha ‘‘ehi bhikkhūti bhagavato vacanena abhinipphannā sāva tassa āyasmato ehibhikkhūpasampadā ahosī’’ti. Cara brahmacariyanti uparimaggattayasaṅkhātaṃ brahmacariyaṃ samadhigaccha. Kimatthaṃ? Sammā dukkhassa antakiriyāya. Idhāpi ‘‘avocā’’ti sambandhitabbaṃ. ‘‘Nava koṭisahassānī’’tiādinā (visuddhi. 1.20; paṭi. ma. aṭṭha. 1.1.37) vuttappabhedānaṃ anekasahassānaṃ saṃvaravinayānaṃ samādiyitvā vattanena uparibhūtā aggabhūtā sampadāti upasampadā.

「应当来吧，愿我得以来。」此语为乞求语之类。其意为乞求者入出家、受具足戒之许可的意味明示语。故呼请曰「来吧」，以便如所乞求而受具足戒，此即其义。此语为获得比库具足戒之缘起语而得其终结说明。此为具足戒之始。由是故以「来吧，比库」奉世尊之教诲宣说，遂成立敬尊具足戒者。修行出家生活，乃上方所称之出家道。目的为何？正为解除苦果。此处亦当关联悉应言说「勿言」。以「九千万数」等（参净戒一章。一.八.三七）讲述诸多别异戒律及其遣持，从而形成并立于前的具足戒道称为「具足戒」。

§19

19.Nīhārabhattoti nīhaṭabhatto, gāmato bhikkhaṃ nīharitvā bhikkhūhi dinnabhattoti attho . Bhagavā hi daharakumārake viya te bhikkhū pariharanto pāṭipadadivasato paṭṭhāya piṇḍapātatthāyapi gāmaṃ apavisitvā antovihāreyeva vasi.

「尼哈拉巴塔」意为被村中比库所遗弃的食物。世尊如同幼童般受到比库们照料，修行之日终即遵教止宿，亦为乞食之后返回村中，寂静住于室内。

Dhammacakkappavattanasuttavaṇṇanā niṭṭhitā. · 转法轮经义注完毕。

Anattalakkhaṇasuttavaṇṇanā无我相经义注

§20

20.Āmantesīti āsāḷhīpuṇṇamadivase dhammacakkappavattanato paṭṭhāya anukkamena sotāpattiphale patiṭṭhite aññāsikoṇḍaññappamukhe pañcavaggiye ‘‘idāni tesaṃ āsavakkhayāya dhammaṃ desessāmī’’ti pañcamiyā pakkhassa āmantesi. Anattāti avasavattanaṭṭhena asāmikaṭṭhena suññataṭṭhena attapaṭikkhepaṭṭhenāti evaṃ catūhi kāraṇehi anattā. Tattha ‘‘uppannaṃ rūpaṃ ṭhitiṃ mā pāpuṇātu, ṭhānappattaṃ mā jīratu, jarappattaṃ mā bhijjatu, udayabbayehi mā kilamayatū’’ti na ettha kassaci vasībhāvo atthi, svāyamassa avasavattanaṭṭho. Sāmibhūtassa kassaci abhāvo asāmikaṭṭho. Nivāsīkārakavedakaadhiṭṭhāyakavirahena tato suññatā suññataṭṭho. Paraparikappitaattasabhāvābhāvo eva attapaṭikkhepaṭṭho. Idāni anattataṃyeva vibhāvetuṃ ‘‘rūpañca hidaṃ bhikkhave’’tiādimāha. Tattha attā abhavissāti kārako vedako sayaṃvasīti evaṃbhūto attā abhavissāti adhippāyo. Evañhi sati rūpassa ābādhāya saṃvattanaṃ ayujjamānakaṃ siyā. Kāmañcettha ‘‘yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattatī’’ti rūpassa anattatāya dukkhatā vibhāvitā viya dissati, tathāpi ‘‘yasmā rūpaṃ ābādhāya saṃvattati, tasmā anattā’’ti pākaṭāya sābādhatāya rūpassa attasārābhāvo vibhāvito, tato eva ca ‘‘na ca labbhati rūpe ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti’’ rūpe kassaci anissaratā tassa ca avasavattanākāro dassito. Vedanādīsupi eseva nayo.

「询令」意为阿萨利月圆之日，法轮初转之始，令众至苏达帕蒂果位已立之先慧比库面前。于五众所集，宣布「现今将为众宣说断除烦恼之法」。无我者，是因非我之住止、空寂、无所依托，及相互否定真理所成。此处所云「生起之色不应入其境，位所成者勿衰老，老后勿腐坏，愿病不侵」，实无从属之住止，唯自身无所依托。具相对性者无固定地位；无居所者无实在依处；相互否定者因缘所成并非实体。今以「色乃非我」为例释其理。所谓自性者，彼为因、能及自体，同成「自我将灭」之位置。如此念中，色之损害不断发生，有不老长之争议。又言「因色本有损故产生苦」，即色因无我故呈苦面。俱以此义阐明识、受等亦如是。

§21

21.Taṃ kiṃmaññatha bhikkhaveti idaṃ kasmā āraddhaṃ? Ettakena ṭhānena anattalakkhaṇameva kathitaṃ, na aniccadukkhalakkhaṇāni, idāni tāni dassetvā samodhānetvā tīṇipi lakkhaṇāni dassetuṃ idamāraddhanti veditabbaṃ. Aniccaṃ bhanteti bhante yasmā hutvā na hoti, tasmā aniccaṃ. Yasmā pubbe asantaṃ paccayasamavāyena hutvā uppajjitvā puna bhaṅgupagamanena na hoti, tasmā na niccanti aniccaṃ, addhuvanti adhippāyo. Atha vā uppādavayavantatāya tāvakālikatāya vipariṇāmakoṭiyā niccappaṭikkhepatoti imehipi kāraṇehi aniccaṃ. Ettha khaṇe khaṇe uppajjanavasena nirujjhanavasena ca pavattanato uppādavayavantatā. Taṅkhaṇikatāya tāvakālikatā. Vipariṇāmavantatāya vipariṇāmakoṭi. Rūpañhi uppādādivikārāpajjanena vipariṇāmantaṃ vināsaṃ pāpuṇāti. Niccasabhāvābhāvo eva niccapaṭikkhepo. Aniccā hi dhammā, teneva attano aniccabhāvena atthato niccataṃ paṭikkhipanti nāma.

「汝为何言此」呼唤比库，缘何造此始因？此地仅讲无我之相，未宣无常苦等三相。现施示诸相并破释三相，令识别明知。无常者，因存在则必消逝。盖由于前所未成之因缘具足而生，复于消灭处无再成；非恒有故，不可名为常。乃据迅速变易之理，世事当分段相续而灭除，实属无常。如色界中生灭变化，与生生灭灭之理相应。

Dukkhaṃ bhanteti bhante paṭipīḷanākārena dukkhaṃ. Uppādajarābhaṅgavasena hi rūpassa nirantaraṃ bādhati, paṭipīḷanākārenassa dukkhatā. Atha vā santāpaṭṭhena dukkhamaṭṭhena dukkhavatthukaṭṭhena sukhapaṭikkhepaṭṭhena cāti catūhi kāraṇehi dukkhaṃ. Ettha ca santāpo nāma dukkhadukkhatādivasena santāpanaṃ paridahanaṃ. Tato evassa dussahatāya dukkhamatā. Tissannaṃ dukkhatānaṃ saṃsāradukkhassa ca adhiṭṭhānatāya dukkhavatthukatā. Sukhasabhāvābhāvo eva sukhapaṭikkhepo. Vipariṇāmadhammanti jarāya maraṇena ca vipariṇāmasabhāvaṃ. Kallaṃ nūti yuttaṃ nu. Tanti evaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ rūpaṃ. Etaṃ mamāti taṇhāgāho mamaṅkārabhāvato. Esohamasmīti mānagāho ahaṅkārabhāvato. Eso me attāti diṭṭhigāho attabhāvavipallāsaggāhato. Taṇhāgāho cettha aṭṭhasatataṇhāvicaritavasena, mānagāho navavidhamānavasena, diṭṭhigāho dvāsaṭṭhidiṭṭhivasena veditabbo. Imesaṃ tiṇṇaṃ taṇhāmānadiṭṭhigāhānaṃ vasena yuttaṃ nu taṃ samanupassitunti vuttaṃ hoti.

「苦乃因受苦所成」。色界由于起生、老、灭苦，常受苦苦痛，而苦由此成。又有忧苦等四因成苦苦盛，即忧苦、苦本、受苦相对、乐之排除。因忧苦加剧而苦渐显，令众苦足已恒存，众苦之谛亦赖此坚定。乐体无常即为乐之消灭。因老死故乐转变。苦即无常、苦、变易之色法。此乃我见根结业使然，吾有执愿、我慢执，及我执见皆由此三根起，依此三而得正见。祇依此三根之渊源，方终究能正确识解。

Iti bhagavā aniccadukkhavasena anattalakkhaṇaṃyeva dassesi. Bhagavā hi katthaci aniccavasena anattataṃ dasseti, katthaci dukkhavasena, katthaci ubhayavasena. Tathā hi ‘‘cakkhu attāti yo vadeyya, taṃ na upapajjati, cakkhussa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ceva veti cā’ti iccassa evamāgataṃ hoti, tasmā taṃ na upapajjati. ‘Cakkhu attā’ti yo vadeyya, iti cakkhu anattā’’ti imasmiñca chachakkasutte (ma. ni. 3.422) aniccavasena anattataṃ dassesi. ‘‘Rūpañca hidaṃ, bhikkhave, attā abhavissa…pe… evaṃ me rūpaṃ mā ahosī’’ti imasmiṃyeva anattalakkhaṇasutte dukkhavasena anattataṃ dassesi. ‘‘Rūpaṃ, bhikkhave, aniccaṃ, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā, yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na me so attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabba’’nti imasmiṃ arahantasutte (saṃ. ni. 3.76-77) ubhayavasena anattataṃ dassesi. Kasmā? Aniccaṃ dukkhañca pākaṭaṃ, anattā apākaṭaṃ. Paribhogabhājanādīsu hi bhinnesu ‘‘aho anicca’’nti vadanti, ‘‘aho anattā’’ti pana vattā nāma natthi. Sarīre gaṇḍapiḷakāsu vā uṭṭhitāsu kaṇṭakena vā viddhā ‘‘aho dukkha’’nti vadanti, ‘‘aho anattā’’ti pana vattā nāma natthi. Kasmā? Idañhi anattalakkhaṇaṃ nāma avibhūtaṃ duddasaṃ duppaññāpanaṃ. Tathā hi sarabhaṅgādayopi satthāro nāddasaṃsu, kuto paññāpanā, tena naṃ bhagavā aniccavasena vā dukkhavasena vā ubhayavasena vā dassesi. Tayidaṃ imasmimpi teparivaṭṭe aniccadukkhavaseneva dassitaṃ. Vedanādīsupi eseva nayo.

如此，世尊以无常苦为因，宣说无我之相。世尊或以无常为因，或以苦为因，或以两者为因，示现无我之理。故言「眼即我」者，眼不可复生亦不可灭，故非我；若眼可生灭，且识此资讯，便生「我眼当生」之错，故此非我。称此眼为我者，实是眼非我理也。此为《六眼经》例证。又《无我相经》以苦为因明示无我境。又《阿拉汉经》以无常苦二因显无我。缘何？无常苦明显，然无我难明。诸众生于受用、缴纳等杂事中，谓「啊！无常」，然于无我言则无。此乃无我之相实难明，且不得辅导。犹如旧医未见病理，何由开方。故世尊以无常苦二因，于此三边境内说法。识、受等亦同。

§22

22.Tasmātihāti tasmā icceva vuttaṃ. Ti-kāra ha-kārā nipātā, yasmā ime pañcakkhandhā aniccā dukkhā anattā, tasmāti attho. Yaṃ kiñcīti anavasesapariyādānametaṃ. Yanti hi sāmaññena aniyamadassanaṃ, kiñcīti pakārato bhedaṃ āmasitvā aniyamadassanaṃ. Ubhayenapi atītaṃ vā…pe… santike vā appaṃ vā bahuṃ vā yādisaṃ vā tādisaṃ vā napuṃsakaniddesārahaṃ sabbaṃ byāpetvā saṅgaṇhāti, tasmā anavasesapariyādānametaṃ ‘‘yaṃ kiñcī’’ti. Evañca sati aññesupi napuṃsakaniddesārahesu pasaṅgaṃ disvā tattha adhippetatthaṃ adhicca pavattanato atippasaṅgassa niyamanatthaṃ ‘‘rūpa’’nti vuttaṃ. Evaṃ padadvayenapi rūpassa asesapariggaho kato hoti. Athassa atītādivibhāgaṃ ārabhati ‘‘atītānāgatapaccuppanna’’ntiādinā. Tañhi kiñci atītaṃ kiñci anāgatādibhedanti. Esa nayo vedanādīsupi.

因此说「因而」的话，就是因是有此义。三种词干：（Ti、kāra、ha）是语气辅助词，因这五蕴是无常、苦、无我，故有如是义。所谓「万物何以为无遗弃的缘起」者，即是说，诸法以无遗弃的缘起而现。因为它们从根本上是无规则之见，虽有分别，但却破除分别，仍是无规则之见。无论过去或现在，近或远，多或少，各种状态均无遗弃之义，故称之为无遗弃的缘起，谓之「万物何以」。如此，念起时于他法无明显偏颇，见其不受专属、不作所执，因起而转，超出根本的依附，故云「色」是说。由此二字，亦能取尽色的所有体性。接着从过去等区分，称为「过去、未来与现在」等。所谓过去，是指某一法曾于之前现起，未来是尚未现起，现在是正起。就现时而言，是众生集会、诸趣乐缘的现起，也是现行的现起；之前是不同缘起的过去，之后是未来。由心生的唯一归于一路的现起，也是现在，之前是过去，之后是未来。行为缘起与会集，现时未有过去未来之别，但行为相承诸聚集之支撑，可觉其过去等差别。按时段而言，晨昏夜昼诸时之际，现存此特定时限之色即为现在，之前是过去，之后是未来。以瞬间而言，自生起至灭失之间之现起，亦复如是，此即总结，余下即是后续说明。

Tattha rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti, tathā anāgatapaccuppannaṃ. Tattha addhāvasena tāva ekassa ekasmiṃ bhave paṭisandhito pubbe atītaṃ, cutito uddhamanāgataṃ, ubhinnamantare paccuppannaṃ. Santativasena sabhāgekautusamuṭṭhānaekāhārasamauṭṭhānañca pubbāpariyavasena vattamānampi paccuppannaṃ, tato pubbe visabhāgautuāhārasamuṭṭhānaṃ atītaṃ, pacchā anāgataṃ. Cittajaṃ ekavīthiekajavanaekasamāpattisamuṭṭhānaṃ paccuppannaṃ, tato pubbe atītaṃ, pacchā anāgataṃ. Kammasamuṭṭhānassa pāṭiyekkaṃ santativasena atītādibhedo natthi. Tesaṃyeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa atītādibhāvo veditabbo. Samayavasena ekamuhuttapubbaṇhasāyanharattidivādīsu samayesu santānavasena pavattamānaṃ taṃtaṃsamayavantaṃ rūpaṃ paccuppannaṃ nāma, tato pubbe atītaṃ, pacchā anāgataṃ. Khaṇavasena uppādādikkhaṇattayapariyāpannaṃ paccuppannaṃ, tato pubbe atītaṃ, pacchā anāgataṃ, idamevettha nippariyāyaṃ, sesā pariyāyakathā.

色根自内外流行的五种色体及其自性在不同时间中有四种分别，过去、未来、现在、现时。于时间短暂中，依其各自生灭，谓其过去者，乃某一时刻之前，现起者是在两个时间点之间的现在，未来是指之后未现起之色。就整体而言，诸众会集、各缘和集起时算现在，如此即是过去与未来之别。心生而言，唯一路行而异，则现起的心与过去、未来不同。行为聚集就整时段而言，无过去未来之别。但以其聚集心理作用而言，则可觉过去未来相。按时间征候，即晨昏、昼夜，乃至一日多次之间的时间，现有此特定时段之色，即是现在，在其之前即为过去，之后即为未来。以瞬间性质而言，自色起始至灭尽之片刻之间，亦谓现起，之前谓为过去，之后谓为未来。以上是总说，余下即逐段作详尽说明。

Ajjhattaṃvā bahiddhā vāti cakkhādipañcavidhaṃ rūpaṃ attabhāvaṃ adhikicca pavattattā ajjhattaṃ, sesaṃ tato bāhirattā bahiddhā. Apica niyakajjhattampi idha ajjhattaṃ, parapuggalikampi ca bahiddhāti veditabbaṃ. Oḷārikaṃ vā sukhumaṃ vāti cakkhādīni nava, āpodhātuvajjā tisso dhātuyo cāti dvādasavidhaṃ rūpaṃ ghaṭṭanavasena gahetabbato oḷārikaṃ, sesaṃ tato viparītattā sukhumaṃ. Hīnaṃ vā paṇītaṃ vāti ettha hīnapaṇītabhāvo pariyāyato nippariyāyato ca. Tattha akaniṭṭhānaṃ rūpato sudassīnaṃ rūpaṃ hīnaṃ, tadeva sudassānaṃ rūpato paṇītaṃ. Evaṃ yāva narakasattānaṃ rūpaṃ, tāva pariyāyato hīnapaṇītatā veditabbā. Nippariyāyato pana yaṃ ārammaṇaṃ katvā akusalavipākaviññāṇaṃ uppajjati, taṃ hīnaṃ aniṭṭhabhāvato. Yaṃ pana ārammaṇaṃ katvā kusalavipākaviññāṇaṃ uppajjati, taṃ paṇītaṃ iṭṭhabhāvato. Yathā hi akusalavipāko sayaṃ aniṭṭho aniṭṭhe eva uppajjati, na iṭṭhe, evaṃ kusalavipākopi sayaṃ iṭṭho iṭṭheyeva uppajjati, na aniṭṭhe. Yaṃ dūre santike vāti yaṃ sukhumaṃ, tadeva duppaṭivijjhasabhāvattā dūre, itaraṃ suppaṭivijjhasabhāvattā santike. Apicettha okāsatopi upādāyupādāya dūrasantikatā veditabbā. Taṃ sabbanti taṃ atītādīhi padehi visuṃ niddiṭṭhaṃ sabbaṃ rūpaṃ. Sammappaññāya daṭṭhabbanti sahavipassanāya maggapaññāya daṭṭhabbaṃ.

从内而外而言，色有眼根等五种色体，由其自性流变为内色，余者是外色。又有中间色，是内色与他缘所集的外色。透薄细小的色，眼根等称为新色，因由水和三种元素构成，故共分为十二种色。以色体之结构为准，分别为透薄色及不透薄色。透薄色者，是较劣或较优之色体，经由转换变化而成。譬如说，最下等之色者，是性质光明的色体，在此基础上转换而成较优颜色。如此类推，乃至地狱众生之色，均可以此为转变、转换之说而得识。所谓转换，即在因缘造作之后现起不善业果报之心识，为下劣、不善之色；若由此缘起善果之心识，则为较优、善色。正如不善业果报自下劣而起，不能生于上品色，善业果报则自上品而起，不会生于下品色。所谓远近、亲疏之别，即是此透薄色之不同。其维持及依赖关系中的远近和疏密是可以察知的，即使同一缘起，彼此亦有远近分别。以上皆是以过去等语词，详细说明色体的性质与差别。以明智之心与共修内观之力可见其义理。

Yākāci vedanātiādīsu pana santativasena ca khaṇavasena ca vedanāya atītānāgatapaccuppannabhāvo veditabbo. Tattha (visuddhi. 2.497 ādayo) santativasena ekavīthiekajavanaekasamāpattipariyāpannā ekavidhavisayasamāyogappavattā ca divasampi buddharūpaṃ passantassa dhammaṃ suṇantassa pavattasaddhādisahitavedanā paccuppannā, tato pubbe atītā, pacchā anāgatā. Khaṇavasena khaṇattayapariyāpannā paccuppannā, tato pubbe atītā, pacchā anāgatā. Ajjhattabahiddhābhedo niyakajjhattavasena veditabbo. Oḷārikasukhumabhedo ‘‘akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā’’tiādinā nayena vibhaṅge (vibha. 11) vuttena jātisabhāvapuggalalokiyalokuttaravasena veditabbo. Jātivasena tāva akusalavedanā sāvajjakiriyahetuto kilesasantāpasabhāvato ca avūpasantavuttīti kusalavedanāya oḷārikā, sabyāpārato saussāhato savipākato kilesasantāpasabhāvato sāvajjato ca vipākābyākatāya oḷārikā, savipākato kilesasantāpasabhāvato sabyāpajjato sāvajjato ca kiriyābyākatāya oḷārikā, kusalābyākatā pana vuttavipariyāyato akusalāya sukhumā. Dvepi kusalākusalavedanā sabyāpārato saussāhato savipākato ca yathāyogaṃ duvidhāyapi abyākatāya oḷārikā, vuttavipariyāyena duvidhāpi abyākatā tāhi sukhumā. Evaṃ tāva jātivasena oḷārikasukhumatā veditabbā.

所谓欲受等亦当分辨为过去、未来、现起状态。于此，有能力者能见诸色在过去、未来、现起之分别。过去状态谓依时间尺度而言，某一日内存在并影响，亦包括具信心听闻佛法之苦乐感受，之后为现在，之前是过去，之后是未来。以时域微小区段而言，某一瞬间的苦乐感受即是现起，之前谓过去，之后谓未来。内部与外部不同的分别，依其所属有无偏高低，可以察觉。以眼根和透薄色的分别来说，「不善的苦受是透薄的，善的分别为细微」等语句所示，依出生之性质分为世俗和出世间两种，出世间中有诸漏烦恼的、不漏烦恼的受感。世俗烦恼的苦乐受为细微的世俗缘起，非烦恼的乐分别为细微的出世缘起。以上分别依据出生世间轮回和出世解脱而说。

Sabhāvavasena pana dukkhavedanā nirassādato savipphārato ubbejanīyato abhibhavanato ca itarāhi dvīhi oḷārikā, itarā pana dve sātato santato paṇītato manāpato majjhattato ca yathāyogaṃ dukkhāya sukhumā. Ubho pana sukhadukkhā savipphārato khobhakaraṇato pākaṭato ca adukkhamasukhāya oḷārikā, sā vuttavipariyāyena tadubhayato sukhumā. Evaṃ sabhāvavasena oḷārikasukhumatā veditabbā. Puggalavasena pana asamāpannassa vedanā nānārammaṇavikkhittabhāvato samāpannassa vedanāya oḷārikā, vipariyāyena itarā sukhumā. Evaṃ puggalavasena oḷārikasukhumatā veditabbā. Lokiyalokuttaravasena pana sāsavā vedanā lokiyā. Sā āsavuppattihetuto oghaniyato yoganiyato ganthaniyato nīvaraṇiyato upādāniyato saṃkilesikato puthujjanasādhāraṇato ca anāsavāya oḷārikā, sā vipariyāyena sāsavāya sukhumā. Evaṃ lokiyalokuttaravasena oḷārikasukhumatā veditabbā.

以性质而言，苦受因扰乱、消散和产生而与各异，其中两种是透薄性的，另有两种常住、恒常、适度而稳固，因而能依据苦受分别适度与细微。苦与乐受中，二者境界各异，各显躁动与明显或不苦不乐的性质，故能称为细微受感。世间众生未达成受乐者，受感多为分散、异相；已达成者则为细微，因而对苦乐分别亦能辨别。依世俗和出世间而言，苦受是世俗之苦受。此苦受因烦恼生起，因风波起落，因结使起灭，盖因遮盖，因贪求，因污染，以凡夫共相而为有烦恼，除去烦恼则为细微乐受，因而世俗与出世间受感不同，细微各异。

Tattha jātiādivasena sambhedo pariharitabbo. Akusalavipākakāyaviññāṇasampayuttā hi vedanā jātivasena abyākatattā sukhumāpi samānā sabhāvādivasena oḷārikā hoti. Vuttañhetaṃ ‘‘abyākatā vedanā sukhumā, dukkhā vedanā oḷārikā. Asamāpannassa vedanā oḷārikā, sāsavā vedanā oḷārikā’’ti (vibha. 11). Yathā ca dukkhavedanā, evaṃ sukhādayopi jātivasena oḷārikā, sabhāvādivasena sukhumā honti. Tasmā yathā jātiādivasena sambhedo na hoti, tathā vedanānaṃ oḷārikasukhumatā veditabbā. Seyyathidaṃ – abyākatā jātivasena kusalākusalāhi sukhumā. Na tattha ‘‘katamā abyākatā, kiṃ dukkhā, kiṃ sukhā, kiṃ samāpannassa, kiṃ asamāpannassa, kiṃ sāsavā, kiṃ anāsavā’’ti evaṃ sabhāvādibhedo parāmasitabbo. Esa nayo sabbattha.

在此，生等差别应当分别清楚。因不善果报的身识相连苦受，于生之相类中谓之细微苦受；苦受有此性质则为细微色。前文所说苦受的性质，亦可用以分别未达成的受感及有烦恼受感之差别。此说即是「未分别苦受为细微，苦受为透薄」。此外，对世俗与出世间之分别则不必求细分。此理适用于一切处，有此一理。故而以生等分别不成，故细微苦乐受当以此理为别。故此理乃遍流，通达无分别故。

Apica ‘‘taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā’’ti vacanato akusalādīsupi lobhasahagatāya dosasahagatavedanā aggi viya attano nissayadahanato oḷārikā, lobhasahagatā sukhumā. Dosasahagatāpi niyatā oḷārikā, aniyatā sukhumā. Niyatāpi kappaṭṭhitikā oḷārikā, itarā sukhumā. Kappaṭṭhitikāsupi asaṅkhārikā oḷārikā, itarā sukhumā. Lobhasahagatā pana diṭṭhisampayuttā oḷārikā, itarā sukhumā. Sāpi niyatā kappaṭṭhitikā asaṅkhārikā oḷārikā, itarā sukhumā, avisesena akusalā bahuvipākā oḷārikā, appavipākā sukhumā. Kusalā pana appavipākā oḷārikā, bahuvipākā sukhumā.

又说：“那种或这或那种感受，是因取著感受而生的感受细微微细的。”此言中，不善等感受虽由贪爱相伴，会如火焰般因本人依止而燃烧炽烈，属于细微之感。由贪相伴的感受即为细微。由嗔相伴的感受则为确定的感受；由嗔所伴的感受是确定的，但属粗重。确定的感受中有坚固的，称为粗重；其余则细微。坚固的感受中若是不生法的感受，为粗重；其余则为细微。被贪爱之苦执见所缠绕的感受，是粗重；其余则细微。由嗔所伴，确定、坚固、不生法的感受，为粗重；其余则细微。此类感受特别是不善的，结果多而果报深重，为粗重；果报少为细微。善的则果报少，为粗细之分。

Apica kāmāvacarakusalā oḷārikā, rūpāvacarā sukhumā, tato arūpāvacarā, tato lokuttarā. Kāmāvacarā ca dānamayā oḷārikā, sīlamayā sukhumā, tato bhāvanāmayā. Bhāvanāmayāpi duhetukā oḷārikā , tihetukā sukhumā. Tihetukāpi sasaṅkhārikā oḷārikā, asaṅkhārikā sukhumā. Rūpāvacarā paṭhamajjhānikā oḷārikā…pe… pañcamajjhānikā sukhumāva. Arūpāvacarā ākāsānañcāyatanasampayuttā oḷārikā…pe… nevasaññānāsaññāyatanasampayuttā sukhumāva. Lokuttarā ca sotāpattimaggasampayuttā oḷārikā…pe… arahattamaggasampayuttā sukhumāva. Esa nayo taṃtaṃbhūmivipākakiriyavedanāsu dukkhādiasamāpannādisāsavādivasena vuttavedanāsu ca.

又说：欲界善感受为粗重，色界感受为细微，然后无色界。欲界感受中，若由布施所生，是粗重；由戒律所生，是细微；然后由禅定而生。禅定生的感受，因缘三重者为粗重，因缘单重者为细微。色界感受，初禅的为粗重……至五禅为细微。无色界感受，与空处所缘之感受为粗重……至无想处为细微。胜义界感受，由初果入流果的道所缘为粗重……至阿拉汉道所缘为细微。此者如同各种境地果报功用感受，虽有苦恼等，不会生起及断灭等形态之染污感受亦属其中。

Okāsavasena cāpi niraye dukkhā oḷārikā, tiracchānayoniyaṃ sukhumā…pe… paranimmitavasavattī sukhumāva. Yathā ca dukkhā, evaṃ sukhāpi sabbattha yathānurūpaṃ yojetabbā. Vatthuvasena cāpi hīnavatthukā yā kāci vedanā oḷārikā, paṇītavatthukā sukhumā. Hīnappaṇītabhede yā oḷārikā, sā hīnā. Yā ca sukhumā, sā paṇītāti veditabbā. Dūrapadaṃ pana akusalā vedanā kusalābyākatāhi vedanāhi dūre, santikapadaṃ akusalā vedanā akusalāya vedanāya santiketiādinā nayena vibhattaṃ. Tasmā akusalā vedanā visabhāgato asaṃsaṭṭhato asarikkhato ca kusalābyākatāhi dūre, tathā kusalābyākatā akusalāya. Esa nayo sabbavāresu. Akusalā pana vedanā sabhāgato ca saṃsaṭṭhato ca sarikkhato ca akusalāya santiketi. Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi evameva veditabbaṃ.

亦因诸烦恼，地狱苦感受为粗重，畜生道感受细微……天道受微细。如苦受，乐受亦应当处处依适当因缘而生。因缘之差，感受有次第，某些感受为粗重，某些为细微。此粗细差别，为粗劣善劣之分别。应知，为粗重者是劣感受，为细微者是善感受。远离者是不善感受，具善感受者亦远离；近比者是不善，近相者为善。此理于一切时处皆如是。不善感受既有共相又有分别相、现行相亦有不现行相，皆依不善而近；故应知与感受相依之想法亦如是。

§23

23.Sutavāti āgamādhigamasaṅkhātena bāhusaccena samannāgatattā sutavā. Nibbindatīti ukkaṇṭhati. Ettha ca nibbidāti vuṭṭhānagāminīvipassanā adhippetā. Nibbindaṃ virajjatīti ettha virāgavasena cattāro maggā kathitā. Virāgā vimuccatīti virāgena maggeneva hetubhūtena paṭippassaddhivimuttivasena vimuccati. Iminā cattāri sāmaññaphalāni kathitāni. Vimuttasmiṃ vimuttamiti ñāṇaṃ hotīti iminā pana paccavekkhaṇañāṇaṃ kathitaṃ. Khīṇā jātītiādīhi tassa bhūmi. Tena hi ñāṇena ariyasāvako paccavekkhanto ‘‘khīṇā jātī’’tiādīni pajānāti. Katamā panassa jāti khīṇā, kathañca naṃ pajānātīti? Na tāvassa atītā jāti khīṇā pubbeva khīṇattā, na anāgatā anāgate vāyāmābhāvato, na paccuppannā. Yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā, taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotīti jānanto pajānāti.

第23讲。称做闻法者，谓闻持诸经而语多者。对闻法生起厌离，厌离者是指护念观察禅的观照。厌离净尽，佛法中四圣道果被阐明。厌离即为离欲，因缘具足故由舍弃一切染污而解脱。此四果各有共性。于解脱中，解脱即为智。此中讲察知智。所谓灭尽生等已灭之境界。圣弟子观照此境界，知晓“生已尽”等境。何谓生已尽？如何了知？非谓过往生已断尽，非未生生亦不会生，非当下念无也。所言生已断者，是谓道中不生于五蕴中之一法。此即道境成熟，故谓断尽。圣弟子观察道境，有此认识。

Vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhitanti attho. Brahmacariyanti maggabrahmacariyaṃ. Puthujjanakalyāṇakena hi saddhiṃ satta sekkhā maggabrahmacariyaṃ vasanti nāma, khīṇāsavo vutthavāso, tasmā ariyasāvako attano brahmacariyavāsaṃ paccavekkhanto ‘‘vusitaṃ brahmacariya’’nti pajānāti. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. Puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. Tasmā ariyasāvako attano karaṇīyaṃ paccavekkhanto ‘‘kataṃ karaṇīya’’nti pajānāti. Nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃsoḷasakiccabhāvāya, kilesakkhayāya vā maggabhāvanākiccaṃ me natthīti pajānāti. Atha vā itthattāyāti itthabhāvā imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ mayhaṃ natthi, ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā rukkhā viya. Te carimakaviññāṇanirodhena anupādāno viya jātavedo nibbāyissantīti pajānāti.

说“住处住已经过”，成就所行即为毕竟之义。所谓梵行即是道中梵行等。凡夫善男子等同修此道，住灭尽烦恼者，是圣弟子自观己身梵行住处时，了知“住处之梵行果成”。理当作四真及四道，确认断除浊业，观想十六种事理，悉已完成，意趣圆满。凡夫及善男子作此事，灭尽烦恼乃成实业。圣弟子自知应作何为，故言“应作之事已作成”。他时复现此理。现今应知于现法五蕴诸法的生灭状态，复无人我、无我执，五蕴皆破断如断根之树。彼比库于最后心识灭尽时处，无取著而觉寂灭于界。

§24

24.Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti te bhikkhū sakamanā tuṭṭhamanā, pītisomanassehi vā samattamanā hutvā karavīkarutamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsato bhagavato vacanaṃ sukathitaṃ sulapitaṃ ‘‘evametaṃ bhagavā, evametaṃ sugatā’’ti matthakena sampaṭicchantā anumodiṃsu ceva sampaṭicchiṃsu cāti attho. Ayañhi abhinanda-saddo ‘‘abhinandati abhivadatī’’tiādīsu (saṃ. ni. 3.5; 4.114, 118) taṇhāyapi āgato. ‘‘Annamevābhinandanti, ubhaye devamānusā’’tiādīsu (saṃ. ni. 1.43) upagamanepi.

第24讲。诸比库心生欢喜赞叹世尊所说教法。比库们彼此相和喜乐，心生欢喜安乐，颜开目明，以乐圣贤之心，听闻佛言辞，感不灭之法，法音圆融，明了易解。说“佛陀如是，圣善如是”，心与体完全欢喜，表示赞同与欢喜。此欢喜之声，音为“欢喜即尊敬”等，亦含渴爱意。又说，众生与天神皆以此法欢喜欢迎。

‘‘Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;

『长期居住且远离恶劣危险之人』者，指那些长久安住于安稳之处且远离敌害的人。

Ñātimittā suhajjā ca, abhinandanti āgata’’nti. (dha. pa. 219; vi. va. 861) –

『亲属朋友善良正直者，也同样以喜悦迎接到来』者，谓尊亲友好且品行端正之人，遇其来临则甚感欢喜。

Ādīsu sampaṭicchanepi. ‘‘Abhinanditvā anumoditvā’’tiādīsu (ma. ni. 1.205) anumodanepi. Svāyamidha anumodanasampaṭicchanesu yujjati. Tena vuttaṃ ‘‘anumodiṃsu ceva sampaṭicchiṃsu cā’’ti. Anupādāya āsavehi cittāni vimucciṃsūti anuppādanirodhena nirujjhamānehi āsavehi anupādāya aggahetvā kañci dhammaṃ ‘‘ahaṃ mamā’’ti anādiyitvāva cittāni vimucciṃsu. Cha arahantoti bhagavatā saddhiṃ cha janā arahanto. Aññesaṃ pana devabrahmānampi arahattappattisambhavato idaṃ manussaarahanteyeva sandhāya vuttanti āha ‘‘cha manussā arahanto hontī’’ti.

这里说的是在诸法之初，如「喜悦赞叹」等词句（《大利尼》卷一第205页）中所述的称谓；在此，喜悦即赞叹。此处的赞叹，实则指赞叹之行为本身。当以自身此处称赞之语，与赞叹之行为俱属同一相续。由此可知有言『他们一面称赞一面赞叹』。不执着于烦恼而破除烦恼的心，便在烦恼未生时培植不生之心，断除烦恼而不自称『这是我所有』，故心得以解脱。世尊与众阿拉汉共宣称是「六阿拉汉」。而诸天、梵天以及他人所说的『有六人于人中证得阿拉汉果』，则专为世间人所宣说。

Anattalakkhaṇasuttavaṇṇanā niṭṭhitā. · 无我相经义注完毕。

Pañcavaggiyakathā niṭṭhitā. · 五群比库之事完毕。

Yasassa pabbajjākathāvaṇṇanā耶舍出家之事义注

§25

25. Idāni yasassa pabbajjaṃ dassetuṃ ‘‘tena kho pana samayenā’’tiādi āraddhaṃ. Tatrāyaṃ anuttānapadavaṇṇanā – hemantikotiādīsu (dī. ni. aṭṭha. 2.42; a. ni. aṭṭha. 2.3.39) yattha sukhaṃ hoti hemantakāle vasituṃ, ayaṃ hemantiko. Itaresupi eseva nayo. Ayaṃ panettha vacanattho – hemante vāso hemantaṃ uttarapadalopena, hemantaṃ arahatīti hemantiko. Itaresupi eseva nayo. Tattha vassiko pāsādo nātiucco hoti nātinīco, dvāravātapānānipissa nātibahūni nātitanūni, bhūmattharaṇapaccattharaṇakhajjabhojjānipettha missakāneva vaṭṭanti. Hemantike thambhāpi bhittiyopi nīcā honti, dvāravātapānāni tanukāni sukhumachiddāni, uṇhappavesanatthāya bhittiniyyūhāni hariyanti, bhūmattharaṇapaccattharaṇanivāsanapārupanāni panettha uṇhavikiriyāni kambalādīni vaṭṭanti, khajjabhojjaṃ siniddhaṃ kaṭukasannissitañca. Gimhike thambhāpi bhittiyopi uccā honti, dvāravātapānāni panettha bahūni vipulajātāni honti, bhūmattharaṇāni sītavikiriyāni dukūlamayāni vaṭṭanti, khajjabhojjāni madhurarasasītavikiriyāni, vātapānasamīpesu cettha navā cāṭiyo ṭhapetvā udakassa pūretvā nīluppalādīhi sañchādenti, tesu tesu padesesu udakayantāni karonti, yehi deve vassante viya udakadhārā nikkhamanti.

二十五、此时明白出家征象之事，即谓『在那个时刻……』等说法，归于起始。此处有完善至高处之描述——如『冬季』等（《长部》卷二第四十二页；《中部》卷二第三十九页）。所谓冬季，是指出于冬季安于居所，冬季即冬令。其余诸说亦同此比附。此处「冬季居住」一语意含——冬季为北方阳面，冬季指阿拉汉时间。其余诸说亦同此引申。于冬季，居所殿阁不高不低，门窗通风透气，不多不少，不紧不松，地面和檐廊均保持适度，饮食亦有节制。如屋柱与屋墙较低，门窗薄细，适于夏天居住，墙壁以竹篾编织，地面及檐廊覆盖被单等御寒物，厨房餐具辛辣且味重。夏季时柱墙则高，门窗宽大，地面铺设凉席，饮食甜美且适合消暑。在风口邻近的地方设置凉棚，注水冷却，覆盖蓝莲花以遮蔽，开有排水沟渠，犹如众天神皆于夏季流出甘露清泉。

Nippurisehīti purisavirahitehi. Na kevalañcettha tūriyāneva nippurisāni, sabbaṭṭhānānipi nippurisāneva. Dovārikāpi itthiyova, nahāpanādiparikammakarāpi itthiyova. Pitā kira ‘‘tathārūpaṃ issariyasukhasampattiṃ anubhavamānassa purisaṃ disvā parisaṅkā uppajjati, sā me puttassa mā ahosī’’ti sabbakiccesu itthiyova ṭhapāpesi. Pañcahi kāmaguṇehīti rūpasaddādīhi pañcahi kāmakoṭṭhāsehi. Samappitassāti sammā appitassa, upetassāti attho. Samaṅgībhūtassāti tasseva vevacanaṃ. Paricārayamānassāti parito cārayamānassa, tasmiṃ tasmiṃ kāmaguṇe indriyāni cārayamānassāti attho. Āḷambaranti paṇavaṃ. Vikesikanti muttakesaṃ, vippakiṇṇakesanti attho. Vikkheḷikanti vissandamānalālaṃ. Vippalapantiyoti viruddhaṃ palapantiyo vā rudantiyo vā. Susānaṃ maññeti āmakasusānaṃ viya addasa sakaṃ parijananti sambandho. Udānaṃ udānesīti saṃvegavasena udānaṃ udānesi, saṃvegavasappavattaṃ vācaṃ nicchāresīti attho.

『无人之地』者，谓无男子所在之处。不仅如此，各处皆无人之地。门洞也多如女性，洗浴和梳洗等行为多为女性之所为。父亲乃谓『看到如是王者享乐幸福之男子，内生忧虑：愿我子不至于此』，遂以此意为缘，施设一切如女性般之地。所谓五种欲乐，是由形象、声响等五处欲界所摄。‘Samappitassa’意为恰当调理，‘upetassa’亦同义。‘Samaṅgībhūta’谓同义言语。‘Paricārayamāna’谓所服侍者，依此说明五种感官运行。‘Āḷambara’意为遮盖物。‘Vikesika’解作瘀血，‘vippakiṇṇaka’同义。‘Vikkheḷika’指经历断裂。‘Vippalapanti’意谓彼此相违乃至哭泣吵闹。认为‘不爽快’似酸腐味，有人见此恐惧而回避。‘Udāna’指以兴奋有力之声喊出，语义为兴起激发、发声或发出激昂之话。

§26

26.Idaṃ kho yasāti bhagavā nibbānaṃ sandhāyāha. Tañhi taṇhādīhi kilesehi anupaddutaṃ anupassaṭṭhañca. Anupubbiṃ kathanti (dī. ni. aṭṭha. 2.75; ma. ni. aṭṭha. 2.69) dānānantaraṃ sīlaṃ, sīlānantaraṃ saggaṃ, saggānantaraṃ magganti evamanupaṭipāṭikathaṃ. Tattha dānakathā nāma ‘‘idaṃ dānaṃ nāma sukhānaṃ nidānaṃ, sampattīnaṃ mūlaṃ, bhogānaṃ patiṭṭhā, visamagatassa tāṇaṃ leṇaṃ gati parāyaṇaṃ, idhalokaparalokesu dānasadiso avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi. Idañhi avassayaṭṭhena ratanamayasīhāsanasadisaṃ, patiṭṭhānaṭṭhena mahāpathavīsadisaṃ, ārammaṇaṭṭhena ālambanarajjusadisaṃ, idañhi dukkhanittharaṇaṭṭhena nāvā, samassāsanaṭṭhena saṅgāmasūro, bhayaparittāṇaṭṭhena susaṅkhatanagaraṃ, maccheramalādīhi anupalittaṭṭhena padumaṃ, tesaṃ nidahanaṭṭhena aggi, durāsadaṭṭhena āsīviso, asantāsanaṭṭhena sīho, balavantaṭṭhena hatthī, abhimaṅgalasammataṭṭhena setausabho, khemantabhūmisampāpanaṭṭhena valāhako assarājā. Dānaṃ nāmetaṃ mayā gatamaggo, mayheveso vaṃso, mayā dasa pāramiyo pūrentena velāmamahāyaññā mahāgovindamahāyaññā mahāsudassanamahāyaññā vessantaramahāyaññāti aneke mahāyaññā pavattitā, sasabhūtena jalite aggikkhandhe attānaṃ niyyātentena sampattayācakānaṃ cittaṃ gahitaṃ. Dānañhi loke sakkasampattiṃ deti, mārasampattiṃ brahmasampattiṃ cakkavattisampattiṃ sāvakapāramiñāṇaṃ paccekabodhiñāṇaṃ abhisambodhiñāṇaṃ detī’’ti evamādinā dānaguṇappaṭisaṃyuttakathā.

二十六、这即是世尊所宣说关于涅槃。由渴爱等烦恼未曾污染、未被玷污。依序讲述（《长部》卷二第七十五页；《大利尼》卷二第六十九页）布施之后乃持戒、持戒之后乃天道，其后然後乃道，如是轮转。因此讲施之义，即谓『布施乃幸福之因，财富之根，享乐之基，获利、保护、归宿之所；此财宝既不可夺，既不可失，既无堕落，既无外道可及。这里安乐穹象如宝座，地广似为大路，依托结于绳索，世间无舟可渡艰苦；此有火焰焚毁灾难，猛兽龙蛇威吓，君王统驾，护安如来之地。施予者乃我昔日所行，吾家族世代皆由施行十度波罗蜜充满，其中有伟大典礼，大果德大施，甚深仪式，广泛盛典等众多盛会轮流开演。如此种种见证我的福德，焚烧自行薪火于燃烧地，聚集于火尘，乃安乐之因。布施乃此世间给与天人、魔王、梵天、转轮圣王、弟子之波罗蜜智慧，偏觉、正觉智慧之源也』。如是赞叹布施功德相应之说。

Yasmā pana dānaṃ dadanto sīlaṃ samādātuṃ sakkoti, tasmā tadanantaraṃ sīlakathaṃ kathesi. Dānañhi nāma dakkhiṇeyyesu hitajjhāsayena pūjanajjhāsayena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako sattesu ekantahitajjhāsayo purisapuggalo, paresaṃ vā santakaṃ haratīti aṭṭhānametaṃ. Tasmā dānaṃ dadanto sīlaṃ samādātuṃ sakkotīti dānānantaraṃ sīlaṃ vuttaṃ. Apica dānakathā tāva pacurajanesupi pavattiyā sabbasādhāraṇattā sukarattā sīle patiṭṭhānassa upāyabhāvato ca ādito kathitā. Pariccāgasīlo hi puggalo pariggahavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakapaṭiggāhakavisuddhito parānuggahaṃ vatvā parapīḷānivattivacanato kiriyadhammaṃ vatvā akiriyadhammavacanato bhogayasasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā.

由于能施与施舍之后摄持戒律，故此随后讲说戒律。施舍者本于护持己身的利益念或恭敬念，将他人视为自己的侍从使用，因此施与受者皆是执一方利益念的人，是执己利益或他人利益的人，这便是所谓八方。因能施舍故，随后说出戒律。并且施舍的教义，亦如世间清净人群中流行的普遍难行法门，是摄持戒律的方便方法而被初次宣说。胸怀舍弃的人，因远离取着，轻安地修习戒律，戒律因而稳固。戒律使施与者与受者皆趋清净，戒律促使互相拥护，戒律能制止作恶言行，戒律是获得福德与名声的因缘，也是生死轮回的因缘，施舍之后，即述戒律。

Sīlakathā nāma ‘‘sīlaṃ nāmetaṃ avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ. Sīlaṃ nāmetaṃ mama vaṃso, ahaṃ saṅkhapālanāgarājakāle bhūridattanāgarājakāle campeyyanāgarājakāle sīlavarājakāle mātuposakahatthirājakāle chaddantahatthirājakāleti anantesu attabhāvesu sīlaṃ paripūresiṃ. Idhalokaparalokasampattīnañhi sīlasadiso avassayo sīlasadisā patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi, sīlālaṅkārasadiso alaṅkāro natthi, sīlapupphasadisaṃ pupphaṃ natthi, sīlagandhasadiso gandho natthi. Sīlālaṅkārena hi alaṅkataṃ sīlakusumapiḷandhanaṃ sīlagandhānulittaṃ sadevakopi loko olokento tittiṃ na gacchatī’’ti evamādisīlaguṇappaṭisaṃyuttakathā.

所谓戒律，是指名为戒的根本法，是安住立足、触境、承受，依止，远离恶趣，解脱的法门。戒律乃我世系，我于诸佛如僧伽跋笈那王时期、富饶王时期、班缦王时期、善戒王时期、母行护持王时期、断象王时期等诸种身份轮转中，圆满摄持的法门。此世间与彼世间，诸种福报皆因戒律而成，戒律所依无他，非装饰之物，非花朵，非香气。若以装饰物装饰戒花、染饰戒香，诸天欲观也不堪受。以上即是佛教圣戒等戒行品质的宣说。

Idaṃ pana sīlaṃ nissāya ayaṃ saggo labbhatīti dassanatthaṃ sīlānantaraṃ saggakathaṃ kathesi. Saggakathā nāma ‘‘ayaṃ saggo nāma iṭṭho kanto manāpo , niccamettha kīḷā, niccaṃ sampattiyo labbhanti, cātumahārājikā devā navutivassasatasahassāni dibbasukhaṃ dibbasampattiṃ paṭilabhanti, tāvatiṃsā tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassānī’’ti evamādisaggaguṇapaṭisaṃyuttakathā. Saggasampattiṃ kathayantānañhi buddhānaṃ mukhaṃ nappahoti. Vuttampi cetaṃ ‘‘anekapariyāyena kho ahaṃ, bhikkhave, saggakathaṃ katheyya’’ntiādi.

基于戒律，故此讲说天上安乐的境界，即天界。所谓天界，即喜乐、乐悦、安乐之所，常于此游戏，常得福报，四大帝王天的天人、九十万亿诸天寿命，三十三天、忉利天、四天王天、六十万亿诸天，尽得天上快乐福德。述说天界功德时，诸佛常惊叹赞叹。并曾多方说法：“比库们，我曾多种说法谈及天界”等。

Evaṃ saggakathāya palobhetvā puna hatthiṃ alaṅkaritvā tassa soṇḍaṃ chindanto viya ayampi saggo anicco addhuvo, na ettha chandarāgo kātabboti dassanatthaṃ ‘‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’tiādinā (ma. ni. 1.177; pāci. 417) nayena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ kathesi. Tattha ādīnavoti doso, aniccatādinā appassādatādinā ca dūsitabhāvoti attho. Atha vā ādīnaṃ vāti pavattatīti ādīnavo, paramakapaṇatā. Tathā ca kāmā yathābhūtaṃ paccavekkhantānaṃ paccupatiṭṭhanti. Okāroti lāmakabhāvo nihīnabhāvo aseṭṭhehi sevitabbatā seṭṭhehi na sevitabbatā ca. Saṃkilesoti tehi sattānaṃ saṃkilissanaṃ, vibādhetabbatā upatāpetabbatāti attho.

因被天界之乐诱惑，装饰象牙，似切除鬃毛般割断头发，这天界也是无常、不稳、不净。为显现此，宣说“欲乐安慰事多苦多危险多”，以此来说明欲乐的弊害。如《中部》一七七及律藏四一七所述，藉此表示欲乐蕴含忧患杂染。这里的“忧患”是指贪、无常、满意不足等污秽。此处“忧患”又称根源，即极重的恶业。正如实地审视欲乐者，会生起对欲乐真正的体认，分别其缘起消长。所谓根源，是如瘤疙瘩般，若被贤士接触则有害，若不被贤士接触则无害。污秽则指染污众生，引起纷争，煽动敌对。

Evaṃ kāmādīnavena tajjetvā nekkhamme ānisaṃsaṃ pakāsesi. Yattakā ca kāmesu ādīnavā, paṭipakkhato tattakāva nekkhamme ānisaṃsā. Apica ‘‘nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ, nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpārato’’tiādinā nayena nekkhamme ānisaṃsaṃ pakāsesi, pabbajjāya jhānādīsu ca guṇe vibhāvesi vaṇṇesi. Ettha ca saggaṃ kathetvā svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathāpi anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggānantaraṃ maggo kathetabbo. Maggañca kathentena tadadhigamupāyasandassanatthaṃ saggapariyāpannāpi pageva itare sabbepi kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammāti kāmānaṃ ādīnavo, hīnā gammā pothujjanikā anariyā anatthasañhitāti tesaṃ okāro lāmakabhāvo, sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso, sabbasaṃkilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti kāmesu ādīnavo okāro saṃkileso nekkhamme ca ānisaṃso pakāsitoti daṭṭhabbaṃ.

藉欲乐忧患被熬炼净化后，示现出出离之因缘。凡欲乐中有忧患者，相对亦有出离因缘。亦由“出离为名者，非混杂、不摇动，离欲入定，离欲识念，离欲念头，离欲激动，离离忧患”等经文之说，显示出离因缘，初发心出家及修习禅定之功德。于此，因天界刚以欲乐所污染，故应以圣道示现天界之后。以道法说，令修行者见修道之法门，以期证得解脱。通过述说道次第及其获得之法门，以启发修行正路。若仅述说天界而不述道，则众生难以离欲净染，因此需在天界之后作道次第的教诲。并说明其他诸欲多忧患，生死轮回无常离变，故欲乐为下流世俗、非圣善、不合利益之法门。其根缘是瘤疙瘩，诸染；圣道则是解脱，欲乐根源、染污与出离因缘皆当明知。

Kallacittanti kammaniyacittaṃ, heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā uparidesanāya bhājanabhāvūpagamanena kammakkhamacittanti attho. Assaddhiyādayo vā yasmā cittassa rogabhūtā tadā tassa vigatā, tasmā kallacittaṃ arogacittanti attho. Diṭṭhimānādikilesavigamena muducittaṃ, kāmacchandādivigamena vinīvaraṇacittaṃ, sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacittaṃ. Tattha saddhāsampattiyā pasannacittaṃ yadā bhagavā aññāsīti sambandho. Atha vā kallacittanti kāmacchandavigamena arogacittaṃ. Muducittanti byāpādavigamena mettāvasena akaṭhinacittaṃ. Vinīvaraṇacittanti uddhaccakukkuccavigamena vikkhepassa vigatattā tena apihitacittaṃ. Udaggacittanti thinamiddhavigamena sampaggahavasena alīnacittaṃ. Pasannacittanti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacittanti evampettha attho veditabbo. Sāmukkaṃsikāti sāmaṃ ukkaṃsikā, attanāyeva uddharitvā gahitā, sayambhūñāṇena diṭṭhā asādhāraṇā aññesanti attho. Kā ca pana sāti? Ariyasaccadesanā. Tenevāha ‘‘dukkhaṃ samudayaṃ nirodhaṃ magga’’nti.

所谓心不正，指带业的心念。下面说法，是为断除对教说根本信心等心病，亦为断除薰习及执著，令心有分别调伏之能的心态。因不信已是心病，如此除去，称为净心。对见思邪见等烦恼断除，是称为心明净；断除欲贪则为心自制；断除嗔恨以慈心待人称为心柔和；断除昏沉忧郁令心爽朗；断除掉举悔恨令心坚定；断除怀疑令心正断。清净心者，是由自力提升，成就非凡智见，识别他理。那何谓心正呢？是四圣谛教说。正是“苦、集、灭、道”。

Seyyathāpītiādinā upamāvasena tassa kilesappahānaṃ ariyamagguppādañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhu eva. Rajananti nīlapītādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya, pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tassaṃyeva nisajjāyaṃ. Etenassa lahuvipassakatā tikkhapaññatā sukhapaṭipadakhippābhiññatā ca dassitā hoti. Virajantiādi vuttanayameva. Tatridaṃ upamāsaṃsandanaṃ – vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo, dhovanasilā viya anupubbikathā, udakaṃ viya saddhā, udakena temetvā temetvā ūsagomayachārikakhārakehi kāḷakapadese sammadditvā vatthassa dhovanapayogo viya saddhāsinehena temetvā temetvā satisamādhipaññāhi dose sithile katvā sīlasutādividhinā cittassa sodhane vīriyārambho, tena payogena vatthe kāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhassa vatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti.

所谓“如是者”等因比喻说法，显示断除烦恼以及圣谛之生起。所谓“去净时”，是指净除之时。“真如实”者，即正确无误。“染色”乃指由青、黄等色所生。“可摄取者”，即应当接受，且必成清净明亮。于彼之处，正是其坐处。由此显现出初禅内观的清明智慧、敏锐聪慧和安乐修行的明证。所谓“清净”等语，皆具说明之义。此处三重比喻：心如布帛，布帛之上有异物污秽，如同心中含有贪欲等染秽，如洗石逐渐清净，如水入水，反复清淨，以药草及乳酪杂合物在污秽处涂抹匀净，如洗布般的用信心反复涂抹，用正念、禅定、慧断污泥，戒律之法善导净化心意，发起精进，于布料上污秽去除如同坚定发起、以勇猛精进阻挡烦恼；由此圣道如色染所生之污秽，但经圣道如洁净布料显现净明，扰乱烦恼的心以道之力得以清净了然。

§27

27.Assadūteti āruḷhaasse dūte. Iddhābhisaṅkhāranti iddhikiriyaṃ. Abhisaṅkharesīti abhisaṅkhari, akāsīti attho. Kimatthanti ce? Ubhinnaṃ paṭilabhitabbavisesantarāyanisedhanatthaṃ. Yadi hi so puttaṃ passeyya, puttassapi arahattappatti seṭṭhissapi dhammacakkhupaṭilābho na siyā. Adiṭṭhasaccopi hi ‘‘dehi te mātuyā jīvita’’nti yācanto kathañhi nāma vikkhepaṃ paṭibāhitvā bhagavato dhammadesanānusārena ñāṇaṃ pesetvā dhammacakkhuṃ paṭilabheyya, yaso ca evaṃ tena yāciyamāno kathaṃ taṃ vikkhepaṃ paṭibāhitvā arahatte patiṭṭhaheyya.

“皈依使者”者，谓具强大功德力的使者。“神通及加强”指神通之力。“加强”即是加持之意。何意？若要分别二者，则为阻碍二者间分别、实现与障碍的消除。若见其子，则连子亦难得最高阿拉汉果，不能得法轮圣眼。初未开悟者即求“愿予母亲长命”而乞求，是如何忍耐放弃欲望而随佛所说正法得见解、得法眼，且此求无法成就阿拉汉道呢？

Etadavocāti bhagavato dhammadesanaṃ abbhanumodamāno etaṃ ‘‘abhikkantaṃ bhante’’tiādivacanaṃ avoca. Abhikkanta-saddo cāyamidha abbhanumodane, tasmā sādhu sādhu bhanteti vuttaṃ hoti.

此言即是赞叹佛陀法说，称其“甚大尊者”等开示之言。此“甚大”一词，即是对赞叹之辞，因此说“善哉善哉”以示赞叹。

‘‘Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;

“于恐怖与嗔恨中称赞，迅速如好奇之箭；

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

于欢笑与忧愁里安慰，行持如圣者恭敬。”——

Imināva lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo. Seyyathāpītiādinā catūhi upamāhi bhagavato desanaṃ thometi. Tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. Ukkujjeyyāti uparimukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādichāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā ‘‘esa maggo’’ti vadeyya. Andhakāreti kāḷapakkhacātuddasī aḍḍharatti ghanavanasaṇḍameghapaṭalehi caturaṅgatame.

以此标志，当知本处以安慰及称赞双重方式表达。所谓“如是者”等，指以四种比喻来赞叹佛说。其上升者即是抬起头的动作，下视者即低头或垂头。上提者即抬头。被覆者即覆盖草叶等。揭露者即揭开。愚人者谓心智迷昧之人。指引道路者，手持示路示意而言“此道也”。“昏黑夜”指夜黑无光，犹如浓密森林、水帘、厚重云层如四轮车（比喻阴暗不明）。

Evaṃ desanaṃ thometvā imāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto ‘‘esāha’’ntiādimāha. Tattha esāhanti eso ahaṃ. Upāsakaṃ maṃ bhagavā dhāretūti maṃ bhagavā ‘‘upāsako aya’’nti evaṃ dhāretu, jānātūti attho. Ajjataggeti etthāyaṃ agga-saddo ādiatthe, tasmā ajjataggeti ajjataṃ ādiṃ katvāti evamattho veditabbo. Ajjatanti ajjabhāvaṃ. ‘‘Ajjadagge’’ti vā pāṭho, da-kāro padasandhikaro, ajja aggaṃ katvāti attho. Pāṇupetanti pāṇehi upetaṃ. Yāva me jīvitaṃ pavattati, tāva upetaṃ, anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ upāsakaṃ kappiyakārakaṃ maṃ bhagavā dhāretu jānātu. Ahañhi sacepi me tikhiṇena asinā sīsaṃ chindeyya, neva buddhaṃ ‘‘na buddho’’ti vā, dhammaṃ ‘‘na dhammo’’ti vā, saṅghaṃ ‘‘na saṅgho’’ti vā vadeyyanti evaṃ attasanniyyātanena saraṇaṃ agamāsi. Evaṃ ‘‘abhikkanta’’ntiādīnaṃ anuttānapadattho veditabbo, vitthāro pana heṭṭhā verañjakaṇḍavaṇṇanāyaṃ āgatoyevāti idha na dassito.

释说完此教法后，对此教法的珍宝心生欢喜，显露欢喜的容貌，说道「这是啊」。此处「是」指自己。意即愿世尊将我视为近事男，并称我为「此近事男」，如是应当理解。这里“如今起初”是最高的称谓，表明起初的意义，因此应理解为“以‘如今起初’为开端”。“如今”指当下的存在状态。或者读作“如今起初”，中间辅音连接，意味‘如今为先’。“手持”，即用手执持。活着期间，至生命止息，均当明了此，依赖三宝皈依而归依近事男。倘若有人用尖锐利刀斩杀我头颅，也不会言说佛为“非佛”、法为“非法”、僧为“非法僧”，便是以自我清净心皈依三宝。以此类推，“极乐”等诸词是最高的称谓，详文下方犹如豁然洞见，故此处未显示。

§28

28.Bhūmiṃ paccavekkhantassāti attanā diṭṭhamatthaṃ paccavekkhantassa. Iddhābhisaṅkhāraṃ paṭippassambhesīti yathā taṃ seṭṭhi gahapati tattha nisinnova yasaṃ kulaputtaṃ passati, tathā adhiṭṭhāsīti attho. Adhivāsetūti sampaṭicchatu. Ajjatanāyāti yaṃ me tumhesu sakkāraṃ karoto ajja bhavissati puññañca pītipāmojjañca, tadatthāya. Adhivāsesi bhagavā tuṇhībhāvenāti bhagavā kāyaṅgaṃ vā vācaṅgaṃ vā acopetvā abbhantareyeva khantiṃ karonto tuṇhībhāvena adhivāsesi, seṭṭhissa anuggahatthaṃ manasāva sampaṭicchīti vuttaṃ hoti. ‘‘Ehi bhikkhū’’ti bhagavā avocāti tassa kira iddhimayapattacīvarassa upanissayaṃ olokento anekāsu jātīsu cīvarādiaṭṭhaparikkhāradānaṃ disvā ‘‘ehi bhikkhū’’ti avoca. So tāvadeva bhaṇḍu kāsāvavasano aṭṭhahi bhikkhuparikkhārehi sarīre paṭimukkeheva vassasaṭṭhikatthero viya bhagavantaṃ namassamānova nisīdi. Yo hi cīvarādike aṭṭha parikkhāre pattacīvarameva vā sotāpannādiariyassa puthujjanasseva vā sīlasampannassa datvā ‘‘idaṃ parikkhāradānaṃ anāgate ehibhikkhubhāvāya paccayo hotū’’ti patthanaṃ paṭṭhapeti, tassa taṃ sati adhikārasampattiyaṃ buddhānaṃ sammukhībhāve iddhimayaparikkhāralābhāya saṃvattatīti veditabbaṃ.

“观察土地”指自行观察所见之义。“神通勤奋成就”乃比喻，如富户坐于自家宅邸观看门生子弟之光荣，类似含义即是“立志”。“居住”是指安然停留。“如今恩情”是指我今日将对诸位给予敬重所生之恩惠和喜乐。世尊内在无碍，舍弃身语等依止，独自以忍辱住持内心无碍，称为“安心地”。世尊言“来吧，比库们”时，是注视着那丰富多样的僧衣以及其他八种尊重比库的供养，还说“来吧，比库们”。此时他如六十余年长老般，行恭敬礼拜礼。凡接受八种供养之一、如新入流等圣者，亦或者世人中具戒者，若给予此供养，并发愿此供养为未来比库之条件，则可知此供养将使其得以顺利获得名闻身世，在佛前获临神通尊荣。

§29

29.Paṇītenāti uttamena. Sahatthāti sahatthena. Santappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvā. Sampavāretvāti suṭṭhu pavāretvā, alaṃ alanti hatthasaññāya paṭikkhipāpetvā. Bhuttāvinti bhuttavantaṃ . Onītapattapāṇinti pattato onītapāṇiṃ, apanītahatthanti vuttaṃ hoti. ‘‘Onittapattapāṇi’’ntipi pāṭho, tassattho – onittaṃ nānābhūtaṃ vinābhūtaṃ pattaṃ pāṇito assāti onittapattapāṇi, taṃ onittapattapāṇiṃ, hatthe ca pattañca dhovitvā ekamantaṃ pattaṃ nikkhipitvā nisinnanti attho. Ekamantaṃ nisīdiṃsūti bhagavantaṃ evaṃbhūtaṃ ñatvā ekasmiṃ okāse nisīdiṃsūti attho. Dhammiyā kathāyātiādīsu taṅkhaṇānurūpāya dhammiyā kathāya diṭṭhadhammikasamparāyikaatthaṃ sandassetvā kusale ca dhamme samādapetvā tattha ca naṃ samuttejetvā saussāhaṃ katvā tāya ca saussāhatāya aññehi ca vijjamānaguṇehi sampahaṃsetvā dhammaratanavassaṃ vassitvā uṭṭhāyāsanā pakkāmi.

“善巧”指最优良。“谨慎”是指认真谨慎。将所作之事善加调整并完善，圆满完成。净除玷污、通过手势掷弃。“已食”指如实已进食。“手清洁”是指手已清净，或见译作“已舍弃未浸染之手”。读作“已清洁已蒂洁手”，意即手已清洁，手持已作完毕，坐于一旁。或释为“已择一旁坐下”，谓世尊识知已如此，某时机坐下。“法义言说”等，相应于与证果律仪谦逊相应，传示善法且不激发他人的谦虚心。出席者闻受其教导，乐于佛法之宝，修习德行后旋即起身离去。

Yasassa pabbajjākathāvaṇṇanā niṭṭhitā. · 亚萨萨出家故事的解释已完结。

Catugihisahāyapabbajjākathāvaṇṇanā四在家友人出家故事的解释

§30

30. Idāni tassa sahāyānaṃ pabbajjaṃ dassento ‘‘assosuṃ kho’’tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – seṭṭhino ca anuseṭṭhino ca yesaṃ kulānaṃ tāni seṭṭhānuseṭṭhīni kulāni, tesaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ, paveṇivasena āgatehi seṭṭhīhi ca anuseṭṭhīhi ca samannāgatānaṃ kulānanti attho. Vimalotiādīni tesaṃ puttānaṃ nāmāni. Kesamassuṃ ohāretvāti kesañca massuñca oropetvā. Kāsāyāni vatthānīti kasāyarasapītāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni. Orakoti ūnako lāmako. Sesamettha vuttanayameva.

现今为其同伴示现出出家仪式时，言「请听」等。此处为极高层次地位之说明，涵盖富户及次要富户等家族，于织造的家族中进退自如的富户家族，意涵富户及次富户所属家族。以名如净者等为例，表明其子弟姓名。弃发去垢，即意除去头发与污秽。袈裟布料指以染色古布制成的外衣，是修行者的衣装。叉手代指禅杖、小支柱。余述此处为总结说明。

Catugihisahāyapabbajjākathāvaṇṇanā niṭṭhitā. · 四在家友人出家故事的解释已完结。

Paññāsagihisahāyapabbajjākathāvaṇṇanā五十在家友人出家故事的解释

§31

31. Paññāsamattānaṃ gihisahāyānaṃ pabbajjāyapi yaṃ vattabbaṃ, taṃ vuttameva. Imesaṃ pana sabbesaṃ pubbayogo vattabboti taṃ dassetuṃ ‘‘yasaādīnaṃkulaputtānaṃ ayaṃ pubbayogo’’tiādimāha. Tattha vaggabandhanenāti gaṇabandhanena, ekībhūtāti vuttaṃ hoti. Anāthasarīrānīti anāthāni matakaḷevarāni. Paṭijaggantāti bahi nīharitvā jhāpentā.

对五十岁左右俗家同伴之出家，应知教诲已如上所述。又对所有这些人以前之联系，即名“誉等家族子弟之前缘”，作详尽说明。此处“类聚结合”即指群体结合合一之义。无依无靠指孤儿寡母等无助之人。逮捕指将其带至外境，以管束或入禅定。

Paññāsagihisahāyapabbajjākathāvaṇṇanā niṭṭhitā. · 五十在家友人出家故事的解释已完结。

Mārakathāvaṇṇanā魔的故事之解释

§32

32. Idāni saraṇagamanūpasampadaṃ dassetuṃ ‘‘atha kho bhagavā’’tiādi āraddhaṃ. Tatrāyaṃ anupubbapadavaṇṇanā (saṃ. ni. aṭṭha. 1.1.141) – muttāhanti mutto ahaṃ. Cārikanti anupubbagamanacārikaṃ, gāmanigamarājadhānīsu anukkamena gamanasaṅkhātaṃ cārikanti attho. Carathāti divasaṃ yojanaparamaṃ gacchantā caratha. Mā ekena dve agamitthāti ekena maggena dvīsu gatesu ekasmiṃ dhammaṃ desente ekena tuṇhībhūtena ṭhātabbaṃ hoti, tasmā evamāha. Ādikalyāṇanti ādimhi kalyāṇaṃ sundaraṃ bhaddakaṃ, tathā majjhapariyosānesu. Ādimajjhapariyosānañca nāmetaṃ sāsanassa ca desanāya ca vasena dubbidhaṃ. Tattha sāsanassa sīlaṃ ādi, samathavipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ. Sīlasamādhayo vā ādi, vipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ. Sīlasamādhivipassanā vā ādi, maggo majjhaṃ, phalanibbānāni pariyosānaṃ. Desanāya pana catuppadikagāthāya tāva paṭhamapādo ādi, dutiyatatiyā majjhaṃ, catuttho pariyosānaṃ. Pañcapadachappadānaṃ paṭhamapādo ādi, avasānapādo pariyosānaṃ, sesā majjhaṃ. Ekānusandhikassa suttassa nidānaṃ ādi, idamavocāti pariyosānaṃ, sesaṃ majjhaṃ. Anekānusandhikassa suttassa majjhe bahukampi anusandhi majjhameva, nidānaṃ ādi, idamavocāti pariyosānaṃ. Sātthanti sātthakaṃ katvā desetha. Sabyañjananti byañjanehi ceva padehi ca paripūraṃ katvā desetha. Kevalaparipuṇṇanti sakalaparipuṇṇaṃ. Parisuddhanti nirupakkilesaṃ. Brahmacariyanti sikkhattayasaṅgahaṃ sāsanabrahmacariyaṃ. Pakāsethāti āvi karotha.

此处欲示范皈依之条件，故云“世尊遂发愿”，以递进方式说明入城游历、乡镇、郡都之行走者，称为行者。日行一段路程，若从一条路至两条路之间，游行开示一处义理，以一清净状态停住，因之发此说。所谓初、善、美、吉利的四念处是在开始与中间以及结束时，教法之名称也有二种难以明确定义。此处披露有四及五部分的经文文字，指出第一分是开始，第二第三为中间，第四为结束。五行章是第一至最后部分，其余则为中间。诸多经文中间多有串联，中有开端，即以此为结束。应以成义、充满意义来宣说。文字、词句、语义须皆完整圆满。彻底净化谓无染著。奉行律仪者，即持有严格教义。发布者即公开之意。

Apparajakkhajātikāti paññācakkhumhi appakilesarajasabhāvā, dukūlasāṇiyā paṭicchannā viya catuppadikagāthāpariyosāne arahattaṃ pattuṃ samatthā sattā santīti attho. Parihāyantīti alābhaparihāniyā dhammato parihāyanti. Tenevāha ‘‘anadhigataṃ nādhigacchantā visesādhigamato parihāyantī’’ti. Senānigamoti senāya nigamo. Paṭhamakappikānaṃ kira tasmiṃ ṭhāne senāniveso ahosi, tasmā so padeso ‘‘senānigamo’’ti vuccati. ‘‘Senānigāmo’’tipi pāṭho, senāni nāma sujātāya pitā, tassa gāmoti attho. Tenupasaṅkamissāmīti nāhaṃ tumhe uyyojetvā pariveṇādīni kāretvā upaṭṭhākādīhi paricariyamāno viharissāmi, tiṇṇaṃ pana jaṭilānaṃ aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā dhammameva desetuṃ upasaṅkamissāmi.

“无畏种”一词在智慧明彻者中意指无烦恼之本性，如同被荆棘覆盖之荒地，在四行诗结尾处示现，表明众生得以证得阿拉汉果。‘离弃’者，是指以法为缘而弃绝不利之事。正如经中所言：“未得者不求得，已得特殊证解者舍弃之”。“军营纠集”意谓军队的会聚。最初使用此语指军营之地，故此处称为“军营纠集”。亦有“军营纠集”之异读，此“军营”寓意正如苏迦陀王之父，该村落之意。此后如言：“我将前往”，意指并非你等召集起来，布置围棚，由侍者等侍从而行，而是我亲自率领，尽显三千艰难之道场，示现威仪，为了正法当说而前往也。

§33

33.Māro pāpimāti attano visayaṃ atikkamituṃ paṭipanne satte māretīti māro, pare pāpe niyojeti, sayaṃ vā pāpe niyuttoti pāpimā. Aññānipissa kaṇho adhipati vasavattī antako namuci pamattabandhūtiādīni bahūni nāmāni, idha pana nāmadvayameva gahitaṃ. Upasaṅkamīti ‘‘ayaṃ samaṇo gotamo mahāyuddhaṃ vicārento viya ‘mā ekena dve agamittha, dhammaṃ desethā’ti saṭṭhi jane uyyojeti, imasmiṃ pana ekasmimpi dhammaṃ desente mayhaṃ cittassa sātaṃ natthi, evaṃ bahūsu desentesu kuto bhavissati, paṭibāhāmi na’’nti cintetvā upasaṅkami.

“魔王恶人”即指企图超越自身境界而为害众生之者。魔王，或由他人引诱堕落者，或自为堕落者。其他名号如“蔽目者”、“掌权者”、“寿命终结者”、“偷懒之亲属”等诸多名称，此处仅取其中两种。‘前来者’意指此沙门果德玛，犹如大战谋士，思虑：“莫让一师两军相争，传法者唯有一位，我心未安，若多方传法，如何安得？”于是亲自前往。

Sabbapāsehīti sabbehi kilesapāsehi. Ye dibbā ye ca mānusāti ye dibbakāmaguṇasaṅkhātā mānusakakāmaguṇasaṅkhātā ca kilesapāsā nāma atthi, sabbehi tehi tvaṃ baddhoti vadati. Mahābandhanabaddhoti mahatā kilesabandhanena baddho, mahati vā bandhane baddho, kilesabandhanassa ṭhānabhūte bhavacārake baddhoti attho. Na me samaṇa mokkhasīti samaṇa tvaṃ mama visayato na muccissasi. ‘‘Na me samaṇa mokkhasī’’ti ca idaṃ māro ‘‘muttāhaṃ, bhikkhave, sabbapāsehī’’ti bhagavato vacanaṃ asaddahanto vadati, saddahantopi vā ‘‘evamayaṃ paresaṃ sattānaṃ mokkhāya ussāhaṃ na kareyyā’’ti santajjento kohaññe ṭhatvā vadati.

“被缚者”即指被一切烦恼束缚者。天人、人类，以及天人趣之善根与人类善根汇集，皆名为烦恼之桎梏，称为诸缚。大缚束者，即为诸烦恼之重缚，亦即生灭流转者之缚。非我沙门得解脱，即谓汝不能从此界获自由。“非我得解脱”乃魔王之语，彼不信世尊之语：“诸缚已断，世尊乃涅槃境界。”魔王及怀疑者，由于愤怒，不肯承认。

Nihatoti tvaṃ mayā nihato, nibbisevanabhāvaṃ gamito parājitoti attho. Antalikkhe carante pañcābhiññepi bandhatīti antalikkhacaro. Rāgapāso hi antalikkhacaresupi kiccasādhanato ‘‘antalikkhacaro’’ti vuccati, teneva naṃ māropi antalikkhacaroti maññati. Manasi jātoti mānaso, manasampayuttoti attho. Sesamettha uttānatthameva.

“被击杀”意指被我所杀，被灭除，意味着失败。所谓游于空中的境界，即具五种神通者，被束缚故曰游空者。贪欲之缚亦属游空者范畴。以此理被归为游空者，魔王也不敢称之为游空者。‘心所’意谓构成心之要素，‘缘心所’即同义。此处结论与前文相同。

Mārakathāvaṇṇanā niṭṭhitā. · 魔事论释毕。

Pabbajjūpasampadākathāvaṇṇanā出家达上论释

§34

34. ‘‘Anujānāmi bhikkhave’’tiādikāya pana pāḷiyā yo pabbajjūpasampadāvinicchayo vattabbo, taṃ vitthārato dassetuṃ ‘‘pabbajjāpekkhaṃ kulaputtaṃ pabbājentenā’’tiādimāha. Tattha ye puggalā paṭikkhittāti sambandho. Sayaṃ pabbājetabboti kesacchedanādīni sayaṃ karontena pabbājetabbo. Kesacchedanaṃ kāsāyacchādanaṃ saraṇadānanti hi imāni tīṇi karonto ‘‘pabbājetī’’ti vuccati. Etesu ekaṃ dve vāpi karonto tathā voharīyatiyeva, tasmā etaṃ pabbājehīti kesacchedanaṃ kāsāyacchādanañca sandhāya vuttaṃ. Upajjhāyaṃuddissa pabbājetīti etthāpi eseva nayo. Khaṇḍasīmaṃ netvāti bhaṇḍukammārocanapariharaṇatthaṃ vuttaṃ. Tena sabhikkhuke vihāre aññampi ‘‘etassa kese chindā’’ti vattuṃ na vaṭṭati. Pabbājetvāti kesacchedanaṃ sandhāya vadati. Bhikkhuto añño pabbājetuṃ na labhatīti saraṇadānaṃ sandhāya vuttaṃ. Tenevāha ‘‘sāmaṇero panā’’tiādi. Bhabbarūpoti bhabbasabhāvo. Tamevatthaṃ pariyāyantarena vibhāveti ‘‘sahetuko’’ti. Ñātoti pākaṭo. Yasassīti parivārasampattiyā samannāgato.

缘起第三十四条，关于巴利语中“我许可，诸比库”开首句等，论述应详细阐述出家闻法流程。此处云：“须教令有期望的家子入道出家。”其中‘隔断之人’指的是？乃指洞察自自行剪发等俗礼而自行出家的者。剃发即剃除头发，着袈裟，受三归依名为出家。若剃发着袈裟两者之一或二者并行，即名为出家。引导出家师长，自身也需代理许可故名。斩断界限，意为除去俗务，更为了避免持戒者悖乱故以此说法。别处也称：“其余僧侣所处处所，亦不可说‘应剃发’。”此处剃发当作出家之依据，不碍他人。若非出家，比库无法受三皈依。此处亦载有“沙玛内拉”等用语。善恶本性即其本相。称“亲缘”谓明了关系，“名声”表示门阀显赫。

Vaṇṇasaṇṭhānagandhāsayokāsavasena asucijegucchapaṭikūlabhāvaṃ pākaṭaṃ karontenāti sambandho. Tattha kesā nāmete vaṇṇatopi paṭikūlā, saṇṭhānatopi gandhatopi āsayatopi okāsatopi paṭikūlā. Manuññepi (visuddhi. 1.183; vibha. aṭṭha. 356; sārattha. ṭī. pārājikakaṇḍa 2.162) hi yāgupatte vā bhattapatte vā kesavaṇṇaṃ kiñci disvā ‘‘kesamissakamidaṃ, haratha na’’nti jigucchanti, evaṃ kesā vaṇṇato paṭikūlā. Rattiṃ bhuñjantāpi kesasaṇṭhānaṃ akkavākaṃ vā makacivākaṃ vā chupitvā tatheva jigucchanti, evaṃ saṇṭhānato paṭikūlā. Telamakkhanapupphadhūmādisaṅkhāravirahitānañca kesānaṃ gandho paramajeguccho hoti, tato jegucchataro aggimhi pakkhittānaṃ. Kesā hi vaṇṇasaṇṭhānato appaṭikūlāpi siyuṃ, gandhena pana paṭikūlāyeva. Yathā hi daharassa kumārakassa vaccaṃ vaṇṇato haliddivaṇṇaṃ, saṇṭhānatopi haliddipiṇḍisaṇṭhānaṃ. Saṅkāraṭṭhāne chaḍḍitañca uddhumātakakāḷasunakhasarīraṃ vaṇṇato tālapakkavaṇṇaṃ, saṇṭhānato vaṭṭetvā vissaṭṭhamudiṅgasaṇṭhānaṃ, dāṭhāpissa sumanamakuḷasadisā, taṃ ubhayampi vaṇṇasaṇṭhānato siyā appaṭikūlaṃ, gandhena pana paṭikūlameva, evaṃ kesāpi siyuṃ vaṇṇasaṇṭhānato appaṭikūlā, gandhena pana paṭikūlāyevāti. Yathā pana asuciṭṭhāne gāmanissandena jātāni sūpeyyapaṇṇāni nāgarikamanussānaṃ jegucchāni honti aparibhogāni, evaṃ kesāpi pubbalohitamuttakarīsapittasemhādinissandena jātattā paramajegucchāti evaṃ āsayato paṭikūlā. Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇakaṃ viya ekatiṃsakoṭṭhāsarāsimhi jātā, te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya parikhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti evaṃ okāsato paṭikūlātiādinā nayena tacapañcakassa vaṇṇādivasena paṭikūlabhāvaṃ pakāsentenāti attho.

色彩、结合、气味、肠胃之污秽混杂，呈现肮脏恶臭之态势，统谓“污秽”。其中发色即被污秽，外观、气味、积蓄、缺陷皆污秽。譬如，如净修行时见病秽，不欲取用，嫌弃发色肮脏；即使夜间进食亦嫌汲取头发和肿块样之聚积。油脂、膏脂、花粉、烟灰等积聚无缺，气味极臭，尤甚烈火中所烧之物。即使发色稍净亦有污秽，唯气味最为污秽。譬如幼儿语词色如姜黄，积蓄如姜黄块。剥落处介于黑色、褐色、白色之间如同树叶，积蓄类似具裂纹的蘑菇，牙齿色泽如花之腺体，此二者皆稍净净色，气味却极污秽。又譬如不洁净之地及村落内生长的多种有毒植物对人亦极肮脏恶臭，如同浸泡血污的铁疖等。此处以色彩分布及污秽状态逐项阐明。

Nijjīvanissattabhāvaṃ vā pākaṭaṃ karontenāti ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā. Tattha yathā vammikamatthake jātesu kunthatiṇesu na vammikamatthako jānāti ‘‘mayi kunthatiṇāni jātānī’’ti, nāpi kunthatiṇāni jānanti ‘‘mayaṃ vammikamatthake jātānī’’ti, evameva na sīsakaṭāhapaliveṭhanacammaṃ jānāti ‘‘mayi kesā jātā’’ti, nāpi kesā jānanti ‘‘mayaṃ sīsakaṭāhapaliveṭhanacamme jātā’’ti. Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Iti kesā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūtiādinā nayena nijjīvanissattabhāvaṃ pakāsentena. Pubbeti purimabuddhānaṃ santike. Madditasaṅkhāroti nāmarūpavavatthānena ceva paccayapariggahavasena ca ñāṇena parimadditasaṅkhāro. Bhāvitabhāvanoti kalāpasammasanādinā sabbaso kusalabhāvanāya pūraṇena bhāvitabhāvano.

所谓“无生命依附之性”，乃指诸发，即头上被剪除枯萎并染色交织之毛发。此中正如翳虫状的蕨叶寄生于蕨类植物上，蕨类植物不自知“我有蕨叶寄生”，蕨叶亦不自知“我们寄生于蕨类”，发也同于此，发不自知“我生于头上”，头发亦不知“我们出自此发”。彼此互不觉察，彼此的业果循环互不观察，此即无生命依附之性。故此，发乃为此身上的一部分，无感觉，无意识，空寂无我，乃依土地界等而静止不动，依此而显示无生命依附之性。此义于古佛时代即已示现。所谓“成熟蕴”者，乃名色蕴覆盖并依缘相续结合成之意识之成熟体。所谓“修学”者，即聚合养成，即以诸种善法圆满耦合称为修学。

Adinnaṃna vaṭṭatīti ettha pabbajjā na ruhatīti vadanti. Anuññātaupasampadāti ñatticatutthakammena anuññātaupasampadā. Ṭhānakaraṇasampadanti ettha urādīni ṭhānāni, saṃvutādīni karaṇānīti veditabbāni. Anunāsikantaṃ katvā dānakāle antarā vicchedaṃ akatvā dātabbānīti dassetuṃ ‘‘ekasambandhānī’’ti vuttaṃ. Vicchinditvāti ma-kārantaṃ katvā dānasamaye vicchedaṃ katvā. Sabbamassa kappiyākappiyaṃ ācikkhitabbanti dasasikkhāpadavinimuttaṃ parāmāsāparāmāsādibhedaṃ kappiyākappiyaṃ ācikkhitabbaṃ. Ābhisamācārikesu vinetabboti iminā sekhiyaupajjhāyavattādiābhisamācārikasīlamanena pūretabbaṃ, tattha ca kattabbassa akaraṇe akattabbassa ca karaṇe daṇḍakammāraho hotīti dīpeti.

所谓“不取戒”者，于此处谓不受沙弥出家戒。所谓“不可许可出家”者，指依据单白戒四分律中不可许可之出家。所谓“立基具足”者，当知此处指支派、聚集等基础、而受持戒律等具足。所谓“鼻孔以下”者，意为诸施时不得间断施献礼仪，必须完整进行，以显示“唯一关联”义。所谓“割断”者，谓于施舍时断绝联系而行中断。诸可行与不可行之事，因十戒纷争、谤语之别当分别告知可与不可。在行为规范上，应以教导尼师为准则，彼有完整威严之戒体，故明言行为该为不为者，主因是免受戒律惩罚。

Pabbajjūpasampadākathāvaṇṇanā niṭṭhitā. · 出家达上论释毕。

Dutiyamārakathāvaṇṇanā第二魔事论释

§35

35.Atha kho bhagavā vassaṃvuṭṭhotiādikāya pana pāḷiyā ayaṃ apubbapadavaṇṇanā. Yonisomanasikārāti upāyamanasikārena, aniccādīsu aniccādito manasikaraṇenāti attho. Yoniso sammappadhānāti upāyavīriyena, anuppannākusalānuppādanādividhinā pavattavīriyenāti attho. Vimuttīti ukkaṭṭhaniddesena arahattaphalavimutti vuttā. Ajjhabhāsīti ‘‘ayaṃ attanā vīriyaṃ katvā arahattaṃ patvāpi na tussati, idāni aññesampi ‘pāpuṇāthā’ti ussāhaṃ karoti, paṭibāhessāmi na’’nti cintetvā abhāsi. Mārapāsenāti kilesapāsena. Sesamettha vuttanayameva.

35. 于是佛陀讲述关于雨季安居之开端语。所谓“善思维者”，是指以恰当的思维方法，用心专注于无常等法。所谓“善勤者”，以精进不放弃之力量，依次修行，不生不善法乃至产生善法。所谓“解脱”，用反比喻指出解脱即阿拉汉果之释放。世尊当时以直接语说：“即便已精进成就阿拉汉位，心不满足，今我应当对他人起誓励志，不放弃，我自当奢望得成。”所谓“魔障”，即烦恼束缚。此处仅述余余所说。

Dutiyamārakathāvaṇṇanā niṭṭhitā. · 第二魔事论释毕。

Bhaddavaggiyakathāvaṇṇanā跋德瓦基亚论释

§36

36. Tiṃsabhaddavaggiyavatthumhi yathābhirantaṃ viharitvāti yathāajjhāsayaṃ viharitvā. Buddhānañhi ekasmiṃ ṭhāne vasantānaṃ chāyūdakādīnaṃ vipattiṃ vā aphāsukasenāsanaṃ vā manussānaṃ assaddhādibhāvaṃ vā āgamma anabhirati nāma natthi, tesaṃ sampattiyā ‘‘idha phāsuṃ viharāmā’’ti abhiramitvā ciravihāropi natthi. Yattha pana tathāgate viharante sattā saraṇesu vā tīsu patiṭṭhahanti, sīlāni vā samādiyanti, pabbajanti vā, sotāpattimaggādīnaṃ vā paresaṃ upanissayo hoti, tattha buddhā satte tāsu sampattīsu patiṭṭhāpanaajjhāsayena vasanti, tāsaṃ abhāve pakkamanti. Tena vuttaṃ ‘‘yathāajjhāsayaṃ viharitvā’’ti. Ajjhogāhetvāti pavisitvā. Tiṃsamattāti tiṃsapamāṇā. Sesamettha vuttanayameva.

36. 闻见三福部的对象即为如实住持内心。佛时代，世尊在一处时，若遇阴湿雷雨生诸损失，或恶言排斥，或人失信心等，信心不稳，不欢喜生活，久住不可行。然如来所处者，众生依三宝、戒律、受戒、入道路径等，得相宜法，住持内心生活。如来及众生于此事共存住之，若无此共存，则当退失。故称“如实住持心念”。所谓“致入”意即入境、进入。所谓“三等量”即三量级别。其余乃余文见。

Bhaddavaggiyakathāvaṇṇanā niṭṭhitā. · 贤善群故事注释完。

Uruvelapāṭihāriyakathāvaṇṇanā优楼频螺神变故事注释

§37-38

37-38. Uruvelakassapavatthumhi jaṭiloti jaṭādharo. Jaṭā assa atthīti hi jaṭilo. Netīti nāyako, sāmaṃ vineti attano laddhiṃ sikkhāpetīti vināyako. Sace te kassapa agarūti kassapa sace tuyhaṃ bhāriyaṃ aphāsukaṃ kiñci natthi. Agyāgāreti aggisālāyaṃ. Ubhinnaṃ sajotibhūtānanti ubhosu sajotibhūtesu pajjalitesu. Yatra hi nāmāti yo nāma.

37-38. 于乌鲁维耶村，摩诃迦叶名“扎蒂罗”，意谓长发披垂者。长发即“扎蒂”，即此名。所谓“领袖者”，即引领自我力量之师。若称迦叶不尊敬者，如称妻子非贤者，则同冒犯。所谓“火房”即火焰之处。所谓“二相合燃者”，指双焰燃烧。谓有名则有场所，言其二者合燃。

§39

39.Ajjaṇhoti ajja ekadivasaṃ. Aggisālamhīti agyāgāre. Sumanamanasoti sundaracittasaṅkhātamano. Tejodhātūsu kusaloti tejokasiṇasamāpattīsu kusalo. Udicchareti ullokesuṃ, parivāresunti vā attho. Pattamhi odahitvāti patte pakkhipitvā. Dhuvabhattenāti niccabhattena.

39. 所谓“今一日”，即当天。所谓“火房”，即火焰之场所。所谓“美好心志者”，意以美妙思维称号。所谓“光明体者”，意指真善之慧得力。所谓“天空”或“围绕”，指天空或其周围。所谓“投入帷幕者”，意思是在帷帐中放置。所谓“微细谷物者”，指细米类。

§40

40.Abhikkantāya rattiyāti ettha abhikkanta-saddo khaye vattati, tena parikkhīṇāyarattiyāti attho. Ete hi cattāro mahārājāno majjhimayāmasamanantare āgatā. Niyāmo kiresa devatānaṃ, yadidaṃ buddhānaṃ vā buddhasāvakānaṃ vā upaṭṭhānaṃ āgacchantā majjhimayāmasamanantare āgacchanti. Abhikkantavaṇṇāti abhirūpachavivaṇṇā, iṭṭhavaṇṇā manāpavaṇṇāti vuttaṃ hoti. Devatā hi manussalokaṃ āgacchamānā pakativaṇṇaṃ pakatiiddhiṃ jahitvā oḷārikaṃ attabhāvaṃ katvā atirekavaṇṇavatthālaṅkārakāyādīhi obhāsaṃ muñcamānādivasena ca dibbaṃ iddhānubhāvañca nimminitvā naṭasamajjādīni gacchantā manussā viya abhisaṅkhatena kāyena āgacchanti. Tattha kāmāvacarā anabhisaṅkhatenapi āgantuṃ sakkonti oḷārikarūpattā. Tathā hi te kabaḷīkārāhārabhakkhā, rūpāvacarā pana anabhisaṅkhatena kāyena āgantuṃ na sakkonti sukhumatararūpattā. Tesañhi atisukhumova attabhāvo, na tena iriyāpathakappanaṃ hoti. Tasmā brahmalokepi brahmāno yebhuyyena nimmitarūpeneva pavattanti. Mūlapaṭisandhirūpañhi nesaṃ ativiya sukhumamahārūpaṃ, kevalaṃ taṃ cittuppādassa nissayādhiṭṭhānabhūtaṃ saṇṭhānavantaṃ hutvā tiṭṭhati.

40.所谓“向侧面”的“夜”字，是指此处“向侧面”一词在消灭方面的用法，因此义为“已灭尽的夜”。此处指四位大王在两中午之间到来，谓此为诸天的统治法则。所谓“向侧面”是指诸天临至佛陀及佛弟子旁侧的时候，这种“向侧面”之色，即为美好之色，称为令人欢喜之色。诸天由天界来往人间时，放弃世俗中幽微神通的运用，依凭其广大颜色和宝饰形态而显现光辉，表现出无数光和天眼通的神通变化，行走于世间，形体虽非人类，却具备似人身形。即使没有聚集色欲的心念，这些欲色行者仍能凭借其宏丽精妙的光色入世。相反，如那些修恶趣业的凡夫，虽能现色形，却难以凭无比细妙的色身入世。因果众生的色身极为微妙细致，那种极致细妙的身形非凡人所能轻易入于行道。因此，梵天世界诸天亦以此类各种神通形相活动。根本的原初形相虽不极致细妙，但其形相由心意所生，具足相续而恒常存在。

Kevalakappanti ettha kevala-saddassa anavasesattaṃ attho, kappa-saddassa samantabhāvo, tasmā kevalakappaṃ vanasaṇḍanti anavasesaṃ samantato vanasaṇḍanti attho. Anavasesaṃ pharituṃ samatthassapi hi obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbaso pharatīti dassetuṃ samantattho kappa-saddo gahito. Atha vā īsaṃ asamatthaṃ kevalakappaṃ. Bhagavato pabhāya anobhāsitameva hi padesaṃ devatā attano pabhāya obhāsenti. Na hi bhagavato pabhā kāyaci pabhāya abhibhūyati, sūriyādīnampi pana pabhaṃ sā abhibhuyya tiṭṭhatīti. Obhāsetvāti vatthālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā, cando viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho. Devatānañhi sarīrābhā dasadvādasayojanamattaṭṭhānaṃ tato bhiyyopi pharitvā tiṭṭhati, tathā vatthābharaṇādīsu samuṭṭhitā pabhā. Catuddisāti catūsu disāsu. Yatra hi nāmāti yaṃ nāma.

所谓“纯然见”是指“纯粹”一词的完整无遗漏之义，涵盖“纯粹”一词的所有义项，因此“纯粹”诸词全面呈现出无遗漏的意义。即使由某种原因，稍有部分没有完全展开，但为体现总体无遗漏之意，仍以“纯粹”一词代表全部涵盖。或许某一部分尚不具足纯粹之义。世尊之光明只是依其自身光辉照耀，诸天便借此光明放射光辉。世尊的光辉并非凭肉身光亮凌驾一切，而是借太阳等天体的光辉而存在。所谓“放光”是指由宝饰等身体所生光辉向外放射，犹如月亮、太阳照耀一片区域一般。诸天身体光辉虽仅十至十二由旬高，却照明无边，诸宝饰也因此彰显光彩。所谓“四方”，即指四个方位。所谓“名”，即所谓名称。

§43

43.Aṅgamagadhāti ubho aṅgamagadharaṭṭhavāsino. Iddhipāṭihāriyanti iddhibhūtaṃ pāṭihāriyaṃ, na ādesanānusāsanīpāṭihāriyanti attho. Tividhañhi pāṭihāriyaṃ iddhipāṭihāriyaṃ ādesanāpāṭihāriyaṃ anusāsanīpāṭihāriyanti. Tattha ‘‘idha bhikkhu ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti āvibhāvaṃ tirobhāva’’ntiādinayappavattaṃ (dī. ni. 1.238-239; ma. ni. 1.147; saṃ. ni. 2.70; 5.834) iddhividhameva iddhipāṭihāriyaṃ. ‘‘Idha bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati ‘evampi te mano, itthampi te mano’’’tiādinayappavattaṃ (paṭi. ma. 3.30) parassa cittaṃ ñatvā kathanaṃ ādesanāpāṭihāriyaṃ. ‘‘Idha bhikkhu evamanusāsati ‘evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasi karotha, mā evaṃ mānasā karittha, idaṃ pajahatha, idaṃ upasampajja viharathā’’’ti (paṭi. ma. 3.30) evamādinayappavattā sāvakānaṃ buddhānañca sabbakālaṃ desetabbadhammadesanā anusāsanīpāṭihāriyaṃ.

43.所谓“二部地域人”，即指居住于两部“旃陀罗国”（Anga和Magadha）的居民。所谓“神通奇迹”，是指通过神通所现神奇之事，非指吩咐教诲的神奇。神奇有三种：有通过神通现起的神奇，有由教导所生的神奇，以及由规谏而成的神奇。其中文意为：“此地比库虽唯一，然能多种变化，既多种变化后复归一，现起与灭失。”称为神通神奇。又如：“此比库能感知他人及他人人心念、意念、思虑等，甚至知道‘汝心如此，如此表现’。”此为教导神奇。又如：“此比库自我劝诫，‘应当如此思，勿如此思，心当如是，勿如是，舍弃此，入此安住’等。”此类诸圣弟子及佛陀恒常讲授之规谏神奇。

Tattha (udā. aṭṭha. 1) pāṭihāriyapadassa vacanatthaṃ paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriyanti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi ye haritabbā, puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ vattati, tasmā tattha pavattavohārena ca na sakkā idha pāṭihāriyanti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato pāṭihāriyanti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. Paṭīti vā ayaṃ saddo pacchāti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (cūḷani. vatthugāthā 4) viya, tasmā samāhite citte vigatūpakkilesena katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanīsamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Svātanāyāti sve dātabbassa atthāya.

此处（乌跋提经论注第1卷）“神奇”一词，因其义相对反义的排除，意为“由贪欲等烦恼所生的障碍被除去”，故称为“神奇”。但佛陀烦恼的正相是不存在可除的，凡夫除烦恼以八种神通者，因心界具八种敌对故行神通。由此可知，此处讲神奇时，非谓凡夫烦恼已除。若是大悲世尊烦恼已灭，因除烦恼故称为“神奇”，此说亦合情理。或谓佛陀教法的对立立场中，有倒伏者——即以破坏佛法为目的者，因而倒伏是“神奇”；他们以抓取人见、显露邪见及无能破坏正见为手段，借障碍教诲破坏佛讲说法，此即所言倒伏。所谓“倒伏”此词引申意为“在已展开的情况下，另有人来破坏”，如《中部》故事中“彼有婆罗门来”之言。故意于专心一意心中令障难破者，为倒伏；自己身上于烦恼除去第四禅内令烦恼倒伏者；教导神通上令烦恼倒伏以成七利乐者，皆称为倒伏。倒伏者即是神奇。神奇说即以“倒伏”涵盖佛法中诸神奇。每种神通教导与规谏皆有相应之倒伏。倒伏本是第四禅之道；道已生起的缘起，接着是倒伏。谓“自利者”的本意。

§44

44.Paṃsukūlaṃuppannaṃ hotīti pariyesamānassa paṭilābhavasena uppannaṃ hoti. Vicittapāṭihāriyadassanatthāva sā pariyesanā. Yasmā pāṇinā phuṭṭhamatte sā pokkharaṇī nimmitā ahosi, tasmā vuttaṃ ‘‘pāṇinā pokkharaṇiṃ khaṇitvā’’ti.

44.所谓“尘聚起”，是指作为探求时所得之现象而生起。此为变异神奇显现之缘故。因有手指稍微触到莲花，故有“用手指触破莲花”之说。

§46-49

46-49.Jaṭilāti tāpasā. Te hi jaṭādhāritāya idha ‘‘jaṭilā’’ti vuttā. Antaraṭṭhakāsu himapātasamayeti hemantassa utuno abbhantarabhūte māghamāsassa avasāne catasso, phagguṇamāsassa ādimhi catassoti evaṃ ubhinnamantare aṭṭharattīsu himapatanakāle. Nerañjarāya ummujjantīti keci tasmiṃ titthasammate udake paṭhamaṃ nimuggasakalasarīrā tato ummujjantā vuṭṭhahanti uppilavanti. Nimujjantīti sasīsaṃ udake osīdanti. Ummujjananimujjanampi karontīti punappunaṃ ummujjananimujjanānipi karonti. Tattha hi keci ‘‘ekummujjaneneva pāpasuddhi hotī’’ti evaṃdiṭṭhikā, te ummujjanameva katvā gacchanti. Ummujjanaṃ pana nimujjanamantarena natthīti avinābhāvato nimujjanampi te karontiyeva. Yepi ‘‘ekanimujjaneneva pāpasuddhi hotī’’ti evaṃdiṭṭhikā, tepi ekavārameva nimujjitvā vuttanayeneva avinābhāvato ummujjanampi katvā pakkamanti. Apare ‘‘punappunaṃ ummujjananimujjanāni katvā nahāte pāpasuddhi hotī’’ti evaṃdiṭṭhikā, te kālena kālaṃ ummujjananimujjanāni karonti. Te sabbepi sandhāya vuttaṃ ‘‘ummujjantipi nimujjantipi ummujjananimujjanampi karontī’’ti. Ettha ca kiñcāpi nimujjanapubbakaṃ ummujjanaṃ, nimujjanameva pana karontā katipayā, ummujjanaṃ tadubhayañca karontā bahūti tesaṃ yebhuyyabhāvadassanatthaṃ ummujjanaṃ paṭhamaṃ vuttaṃ.

46-49.所谓“寒冷”，指冬季气候。此地称“寒冷”是指戴长发者的冬季，即大寒末之正月，二月初，或其他不同时间段内的八冬季。就地域习俗而言，称“长发浸水”是有含义的，意为整个身体浸没于水，如浪翻涌般翻滚不止地浸水。所谓“沉没”是指月亮浸没于水中。所谓“沉没与浮起”是反复沉没与浮起的动作。也有认为“一次沉没即生不净”，这样的看法认为沉没即为有害，他们只一次沉没，之后即浮起。还有的“反复沉没和浮起”，就按时节反复进行。以上皆认为“沉没与浮起皆反复进行”。其中部分先沉后浮，部分只做沉没，部分兼做沉没与浮起。这些依其习性的不同，前述“沉没”即为最初提及之沉没。

§50-51

50-51.Udakavāhakoti udakogho. Reṇuhatāyāti rajogatāya, rajokiṇṇāyāti vuttaṃ hoti. Neva ca kho tvaṃ kassapa arahāti etena tadā kassapassa asekkhabhāvaṃ paṭikkhipati, nāpi arahattamaggasamāpannoti etena sekkhabhāvaṃ. Ubhayenapissa anariyabhāvameva dīpeti. Sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assasi arahattamaggaṃ vā samāpannoti iminā panassa kalyāṇaputhujjanabhāvampi paṭikkhipati. Tattha paṭipadāti sīlavisuddhiādayo cha visuddhiyo. Paṭipajjati etāya ariyamaggoti paṭipadā. Assasīti bhaveyyāsi. Cirapaṭikāti cirakālato paṭṭhāya, nāgadamanato paṭṭhāyāti attho. Khārikājamissanti ettha khārīti araṇīkamaṇḍalusūciādayo tāpasaparikkhārā, taṃ haraṇakājaṃ khārikājaṃ. Aggihutamissanti dabbiādiaggipūjopakaraṇaṃ.

第五十至五十一节。水流称为水声。尘土染污称为尘垢，尘煤覆染称为尘沾染。这些名词的本义是如此。咖萨巴阿拉汉啊，既非为此就弃断你的初学者本相，也非因而成就阿拉汉道就断弃你的学者本相。此二者同样仅显现非圣者的状态。你没有通往彼处的修行道路，无论你是否已成阿拉汉或已成阿拉汉道，此即断绝了你原本善良凡夫的本相。所谓道路者，即由持戒清净开始等六种清净。行此圣道者，谓之修行。所谓“成为”，意为存在之理。长久之意，谓久远时间所依；如“靠在纳迦达曼”意，即依其地而立。关于荆刺棘刺等，是指林野中猛火、灼烧、刮擦之器具，系“取去之具”“割伤之具”。焚烧之器，乃指如犍陀利等火祭用具。

§52-53

52-53.Upasaggoti upaddavo. Idāni aḍḍhuḍḍhāni pāṭihāriyasahassāni ekato gaṇetvā dassetuṃ ‘‘bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṃsū’’tiādi āraddhaṃ. Nāgadamanādīni pana soḷasa pāṭihāriyāni idha na gaṇitāni, tehi saddhiṃ soḷasātirekaaḍḍhuḍḍhapāṭihāriyasahassānīti veditabbaṃ.

第五十二至五十三节。所谓“障碍”，即是灾难。现在，已计算得数目约为数千乃至上万的神变奇异事迹，以便示现“依世尊之加持，五百木棍未折断”等宣说。然纳迦达曼等处的十六种神变未被计入，因此合计为十六万零一千余神变，这一点应当明了。

Ādittapariyāyasuttavaṇṇanā燃烧经注释

§54

54. Idāni tassa bhikkhusahassassa ādittapariyāyadesanāya arahattappattiṃ dassetuṃ ‘‘atha khobhagavā’’tiādi āraddhaṃ. Tattha gayāyaṃ viharati gayāsīseti gayānāmikāya nadiyā avidūre bhavattā gāmo gayā nāma, tassaṃ gayāyaṃ viharati. Samīpatthe cetaṃ bhummavacanaṃ. Gayāgāmassa hi avidūre gayāti ekā pokkharaṇīpi atthi nadīpi gayāsīsanāmako hatthikumbhasadiso piṭṭhipāsāṇopi. Yattha bhikkhusahassassa okāso pahoti, bhagavā tattha viharati. Tena vuttaṃ ‘‘gayāsīse’’ti, gayāgāmassa āsanne gayāsīsanāmake piṭṭhipāsāṇe viharatīti vuttaṃ hoti. Bhikkhū āmantesīti tesaṃ sappāyadhammadesanaṃ vicinitvā taṃ desessāmīti āmantesi. Bhagavā hi taṃ iddhimayapattacīvaradharaṃ samaṇasahassaṃ ādāya gayāsīsaṃ gantvā tena parivārito nisīditvā ‘‘katarā nu kho etesaṃ dhammakathā sappāyā’’ti cintento ‘‘ime sāyaṃ pātaṃ aggiṃ paricaranti, imesaṃ dvādasāyatanāni ādittāni sampajjalitāni viya katvā dassessāmi, evaṃ ime arahattaṃ pāpuṇituṃ sakkhissantī’’ti sanniṭṭhānamakāsi. Atha nesaṃ tathā desetuṃ ‘‘sabbaṃ, bhikkhave, āditta’’ntiādinā imaṃ ādittapariyāyaṃ abhāsi.

第五十四节。现在，为了给那一千多比库示现成就阿拉汉果的教法，启始于“那么世尊……”等宣说。彼时世尊住在迦耶山，依迦耶河畔处，即名为迦耶的村庄附近。具体地点近处是此地的土地称为迦耶西萨。迦耶村虽不远却已有一池塘与一条名为迦耶西萨的河流，池塘形似象鼻山，周围有象石如平地之石。此处有千位比库可安居修行，世尊亦住此处。据此称作“迦耶西萨”，谓世尊住于迦耶村附近名迦耶西萨象石处。世尊向比库们告诫，审察其修行是否具备圆满成就，将为其开说。世尊披着御得神通之衣，与千余沙门前往迦耶西萨，被围坐而坐，生起思惟：‘这他们的法说何种圆满呢？’“今晚火燃自燃，直接如十二种境界相似被点燃，我将示现，此等为获得阿拉汉果的契机。”如此起誓。于是开示说，“一切皆为火燃”等教，该火燃品现起，此即燃烧系列说。

Tattha (saṃ. ni. aṭṭha. 3.4.23) sabbaṃ nāma catubbidhaṃ sabbasabbaṃ āyatanasabbaṃ sakkāyasabbaṃ padesasabbanti. Tattha –

此处（第二篇律藏，八章四节二十三）中，所谓‘一切’有四种：一切诸处，一切境界，合身我一切，一切地域也。其意说，

‘‘Na tassa addiṭṭhamidhatthi kiñci;

“此处无任何已显现之事；

Atho aviññātamajānitabbaṃ;

之后是不可悉知、不可认知之事；

Sabbaṃ abhiññāsi yadatthi neyyaṃ;

一切皆由完全通达而知晓何者应舍弃；

Tathāgato tena samantacakkhū’’ti (mahāni. 156; cūḷani. dhotakamāṇavapucchāniddesa 32; paṭi. ma. 1.121) –

因此，如来被称为遍观一切的慧眼者。（大毗奈耶卷156；小毗奈耶·豆达摩难婆问经注32；巴利大毗奈耶1.121）——

Idaṃ sabbasabbaṃ nāma. ‘‘Sabbaṃ vo, bhikkhave, desessāmi, taṃ suṇāthā’’ti (saṃ. ni. 4.23) idaṃ āyatanasabbaṃ nāma. ‘‘Sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī’’ti (ma. ni. 1.1) idaṃ sakkāyasabbaṃ nāma. ‘‘Sabbadhammesu vā paṭhamasamannāhāro uppajjati cittaṃ mano mānasaṃ tajjā manoviññāṇadhātū’’ti idaṃ padesasabbaṃ nāma. Iti pañcārammaṇamattaṃ padesasabbaṃ, tebhūmakā dhammā sakkāyasabbaṃ, catubhūmakā dhammā āyatanasabbaṃ, yaṃ kiñci neyyaṃ sabbasabbaṃ. Padesasabbaṃ sakkāyasabbaṃ na pāpuṇāti tassa tebhūmakadhammesupi ekadesassa asaṅgaṇhanato. Sakkāyasabbaṃ āyatanasabbaṃ na pāpuṇāti lokuttaradhammānaṃ asaṅgaṇhanato. Āyatanasabbaṃ sabbasabbaṃ na pāpuṇāti. Kasmā? Yasmā āyatanasabbena catubhūmakadhammāva pariggahitā , na lakkhaṇapaññattiyoti. Imasmiṃ pana sutte āyatanasabbaṃ adhippetaṃ, tatthāpi idha vipassanupagadhammāva gahetabbā.

此即所谓一切之全面。世尊言：『一切，诸比库，我当演说，汝等宜聆听』（相应部尼柿经4.23），此谓一切境界之整体。又曰：『我当说一切法之根本原理，诸比库』（中部尼柿经1.1），此谓五蕴自身之整体。又曰：『一切法中，首先摄受者为心、意、识界』，此地说谓区域整体。如此，以五蕴为区域整体，三界之法为五蕴整体，四大之法为境界整体，凡诸应舍弃者即为一切诸整体。区域整体不及五蕴整体，因五蕴中有一法不相应。五蕴整体不及境界整体，因境界中无出世间法相应。境界整体不及一切诸整体。何以故？因境界整体摄取四大法，无定相故，虽此经中境界整体为主导，然仍应视为观智之资。

Cakkhūti (dha. sa. aṭṭha. 596; saṃ. ni. aṭṭha. 3.4.1) dve cakkhūni ñāṇacakkhu ceva maṃsacakkhu ca. Tattha ñāṇacakkhu pañcavidhaṃ buddhacakkhu dhammacakkhu samantacakkhu dibbacakkhu paññācakkhūti. Tesu buddhacakkhu nāma āsayānusayañāṇañceva indriyaparopariyattañāṇañca, yaṃ ‘‘buddhacakkhunā lokaṃ volokento’’ti (dī. ni. 2.69; ma. ni. 1.283) āgataṃ. Dhammacakkhu nāma heṭṭhimā tayo maggā tīṇi ca phalāni, yaṃ ‘‘virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (dī. ni. 1.355; saṃ. ni. 5.1081) āgataṃ. Samantacakkhu nāma sabbaññutaññāṇaṃ, yaṃ ‘‘pāsādamāruyha samantacakkhū’’ti (dī. ni. 2.70; ma. ni. 1.282) āgataṃ. Dibbacakkhu nāma ālokavaḍḍhanena uppannañāṇaṃ, yaṃ ‘‘dibbena cakkhunā visuddhenā’’ti (ma. ni. 1.148, 284) āgataṃ. Paññācakkhu nāma catusaccaparicchedakañāṇaṃ, yaṃ ‘‘cakkhuṃ udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15) āgataṃ. Maṃsacakkhupi duvidhaṃ sasambhāracakkhu pasādacakkhūti. Tesu yvāyaṃ akkhikūpake akkhipaṭalehi parivārito maṃsapiṇḍo, yattha catasso dhātuyo vaṇṇagandharasojā sambhavo jīvitaṃ bhāvo cakkhuppasādo kāyappasādoti saṅkhepato terasa sambhārā honti, vitthārato pana catasso dhātuyo vaṇṇagandharasojā sambhavoti ime nava catusamuṭṭhānavasena chattiṃsa, jīvitaṃ bhāvo cakkhuppasādo kāyappasādoti ime kammasamuṭṭhānā tāva cattāroti cattālīsa sambhārā honti, idaṃ sasambhāracakkhu nāma. Yaṃ panettha setamaṇḍalaparicchinnena kaṇhamaṇḍalena parivārite diṭṭhimaṇḍale sanniviṭṭhaṃ rūpadassanasamatthaṃ pasādamattaṃ, idaṃ pasādacakkhu nāma. Tassa tato paresañca sotādīnaṃ vitthārakathā visuddhimagge (visuddhi. 2.436) vuttāva.

眼者（大法句经注释8.596；相应部尼柿经8.3.4）有两种，即慧眼与肉眼。所言慧眼，分五种：佛眼、法眼、遍计眼、神通眼、般若眼。佛眼者，识别心意及烦恼种子，及六根外缘的障碍识，谓如『佛眼观世间』（中部尼柿经2.69；大中部尼柿经1.283）所表。法眼者，知三圣道及三果（中部尼柿经1.355；相应部尼柿经5.1081）如文言“清净无染法眼生出”。遍计眼者，了知一切所有知识（中部尼柿经2.70；大中部尼柿经1.282）譬如“升堂而观遍见之眼”。神通眼者，自神光增长而现起之识（大中部尼柿经1.148，284）如“以神眼清净所现”。般若眼者，断析四圣谛之识（相应部尼柿经5.1081；大般涅槃经15）如“慧眼生出”。肉眼亦分二，集聚肉眼与欣悦肉眼。肉眼即由眼眶之骨与表皮所系，肉身中四大色、香、味、触及生命之感，简略说为三种状态具足，详说为四大之色、香、味、触及生命等九类，共三十六种，谓此为集聚肉眼。欣悦肉眼者，聚照净明之色相范围及可见色光，能使视觉宁静，此名欣悦肉眼。后学应以此作诸根知觉及大众感官之说明（清净道经2.436）知。

Tattha yadidaṃ pasādacakkhu, tañca gahetvā bhagavā ‘‘cakkhu āditta’’ntiādimāha. Tattha ādittanti padittaṃ, sampajjalitaṃ ekādasahi aggīhi ekajālībhūtanti attho. Cakkhusannissitaṃ viññāṇaṃ cakkhuviññāṇaṃ, cakkhussa vā kāraṇabhūtassa viññāṇaṃ cakkhuviññāṇaṃ. Kāmaṃ rūpālokamanasikārādayopi tassa viññāṇassa kāraṇaṃ, te pana sādhāraṇakāraṇaṃ, cakkhu asādhāraṇanti asādhāraṇakāraṇenāyaṃ niddeso yathā ‘‘yavaṅkuro’’ti. Sotaviññāṇādīsupi eseva nayo. Cakkhusannissito phasso cakkhusamphasso, cakkhuviññāṇasampayuttaphassassetaṃ adhivacanaṃ. Sotasamphassādīsupi eseva nayo. Cakkhusamphassapaccayā uppajjativedayitanti cakkhusamphassaṃ mūlapaccayaṃ katvā uppannā sampaṭicchanasantīraṇavoṭṭhabbanajavanavedanā. Cakkhuviññāṇasampayuttāya pana vedanāya cakkhusamphassassa paccayabhāve vattabbameva natthi. Cakkhusamphasso hi sahajātāya vedanāya sahajātādivasena, asahajātāya upanissayādivasena paccayo hoti. Teneva ‘‘cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā’’ti vuttaṃ. Sotadvāravedanādīsupi eseva nayo. Ettha pana manoti bhavaṅgacittaṃ manodvārassa adhippetattā. Dhammāti dhammārammaṇaṃ. Manoviññāṇanti sahāvajjanakaṃ javanaṃ. Manosamphassoti bhavaṅgasahajāto phasso. Vedayitanti āvajjanavedanāya saddhiṃ javanavedanā. Bhavaṅgasampayuttāya pana vedanāya gahaṇe vattabbameva natthi. Āvajjanaṃ vā bhavaṅgato amocetvā manoti sāvajjanaṃ bhavaṅgaṃ daṭṭhabbaṃ. Dhammāti dhammārammaṇameva. Manoviññāṇanti javanaviññāṇaṃ. Manosamphassoti bhavaṅgāvajjanasahajāto phasso. Vedayitanti javanasahajātā vedanā, bhavaṅgāvajjanasahajātāpi vaṭṭatiyeva.

彼欣悦眼，世尊以其为据说“眼如火燃”（等偈）。火燃者，谓火由十一种火焰交织成网状灯丝。眼所依者识，名为眼识，眼之因识名为眼识。诸欲色境及意念触缘亦为该识因，此为普通因。眼非普通因者，乃以非常因所示，比如“谷芽”。闻识等亦同理。眼识所依之触谓眼触，连接眼识及触受，谓眼触境。从闻触等处亦同理。眼触为生起受之根本缘起，含有生起、灭尽、持续、忽然或顿起之感。眼识所联受，因眼触而有，眼识所引之受，无必须归因。眼触缘出生之受，乃自然起缘，有时缘和感，时缘别因。所谓“眼触缘起生受，或苦或乐或无苦无乐”所说，从耳等入处受亦同。此处所谓心者，即心法之一部门，名为心门。法者，谓境界。意识乃该心之跳动。心触为该心门生起之共时接触。受谓伴随生起之感。因着心跳相联之受，无须深入。未必有感受之伴随缘。从心跳除却无受，则为心法所见。法者，即境界。意识谓跳动识。心触谓由心跳伴随而生之触。受谓与跳动共生之感，跳动伴随之受亦如是。

Rāgagginātiādīsu rāgova anudahanaṭṭhena aggīti rāgaggi. Rāgo hi tikhiṇaṃ hutvā uppajjamāno satte anudahati jhāpeti, tasmā ‘‘aggī’’ti vuccati. Itaresupi dvīsu eseva nayo. Tatrimāni vatthūni (dī. ni. aṭṭha. 3.305; vibha. aṭṭha. 924) – ekā daharabhikkhunī cittalapabbatavihāre uposathāgāraṃ gantvā dvārapālarūpaṃ olokayamānā ṭhitā. Athassā anto rāgo tikhiṇataro hutvā uppanno, tasmā taṃsamuṭṭhānā tejodhātu ativiya tikhiṇabhāvena saddhiṃ attanā sahajātadhammehi hadayapadesaṃ jhāpesi yathā taṃ bāhirā tejodhātu sannissayaṃ, tena sā bhikkhunī jhāyitvā kālamakāsi. Bhikkhuniyo gacchamānā ‘‘ayaṃ daharā ṭhitā, pakkosatha na’’nti āhaṃsu. Ekā gantvā ‘‘kasmā ṭhitāsī’’ti hatthe gaṇhi. Gahitamattā parivattitvā papatā. Idaṃ tāva rāgassa anudahanatāya vatthu.

所谓“染火”包括诸染皆指以染为燃料之火焰。染者，因心刚猛如火起故也，能熄灭、烧焚故谓为火焰。其他二类亦同理。共计三物（中部尼柿经注8.305；相应部注8.924）——有一位年轻比库尼，于某山林静处入节仪所，凝视守门人形象而立。于是，心中晰然染火愈强烈，故染火现前如疾焰猛燃，及其精神、心境之所系，如外所现火光。因而彼比库尼禅定成就。行者见之言「这年轻比库尼站立，有魔乱可疑矣。」有人前问「为何立立此处？」举手一抓，转身倒地跌落。此即染火燃烧示现以证其染火之意。

Dosassa pana anudahanatāya manopadosikā devā daṭṭhabbā. Tesu (dī. ni. aṭṭha. 1.47-48) kira eko devaputto ‘‘nakkhattaṃ kīḷissāmī’’ti saparivāro rathena vīthiṃ paṭipajjati. Athañño nikkhamanto taṃ purato gacchantaṃ disvā ‘‘bho ayaṃ kapaṇo adiṭṭhapubbaṃ viya etaṃ disvā pītiyā uddhumāto viya bhijjamāno viya ca gacchatī’’ti kujjhati. Purato gacchantopi nivattitvā taṃ kuddhaṃ disvā kuddhā nāma suvijānā hontīti kuddhabhāvamassa ñatvā ‘‘tvaṃ kuddho mayhaṃ kiṃ karissasi, ayaṃ sampatti mayā dānasīlādīnaṃ vasena laddhā, na tuyhaṃ vasenā’’ti paṭikujjhati. Ekasmiñhi kuddhe itaro akuddho rakkhati. Kuddhassa hi so kodho itarasmiṃ akujjhante anupādāno ekavārameva uppattiyā anāsevano cāvetuṃ na sakkoti, udakaṃ patvā aggi viya nibbāyati, tasmā akuddho taṃ cavanato rakkhati. Ubhosu pana kuddhesu ekassa kodho itarassa paccayo hoti, tassapi kodho itarassa paccayo hotīti ubho kandantānaṃyeva orodhānaṃ cavanti. Ubhosu hi kuddhesu bhiyyo bhiyyo aññamaññamhi parivaḍḍhanavasena tikhiṇasamudācāro nissayadahanaraso kodho uppajjamāno hadayavatthuṃ niddahanto accantasukhumālaṃ karajakāyaṃ vināseti, tato sakalopi attabhāvo antaradhāyati. Idaṃ dosassa anudahanatāya vatthu.

关于忿怒不被激发这一点，应见心意生起恼恨的天众。据经文（《长部·注疏》1.47-48）记载，有一位天子在天上说：“我要玩弄星辰”，他与众伴驾乘战车沿街道行进。又有一位天子出门时，见那位前行的天子，心中生起怨恨，想：“噫，这个狡诈者，如先前所见，他看见这个就欢喜，像被激发一样，也像被湿润而动。”即使他向前走，回头见他心生恼怒。因知恼怒之心，人皆能明晓恼怒之性，因而怒者便言：“你恼怒我，将作何为？这是因我以布施戒律等住持之功德而得，这不是你凭着住持得来的。”在恼怒者中，有一者守护不恼怒者。因为恼怒是他者对不恼怒者无缘无故的起意，是暴起不断之痴，犹如水落火灭，故不恼怒者守护着那受守护者。在两种恼怒心中，一者之怒缘于另一者，另一者也缘于前者。两方恼怒如同两山崩塌而相互导致。两种恼怒互相增益，依据激起燃烧之怒恼，烧毁心地，消灭微妙之身体，继而自性亦随灭亡。此即探讨忿怒不被激发的缘由所在。

Mohassa pana anudahanatāya khiḍḍāpadosikā devā daṭṭhabbā. Mohavasena hi tesaṃ satisammoso hoti, tasmā khiḍḍāvasena āhārakālaṃ ativattetvā kālaṃ karonti. Te (dī. ni. aṭṭha. 1.45-46) kira puññavisesādhigatena mahantena attano sirivibhavena nakkhattaṃ kīḷantā tāya sampattimahantatāya ‘‘āhāraṃ paribhuñjimha, na paribhuñjimhā’’tipi na jānanti. Atha ekāhārātikkamanato paṭṭhāya nirantaraṃ khādantāpi pivantāpi cavantiyeva na tiṭṭhanti. Kasmā? Kammajatejassa balavatāya. Manussānañhi kammajatejo mando, karajakāyo balavā. Tesaṃ tejassa mandatāya karajakāyassa balavatāya sattāhampi atikkamitvā uṇhodakaacchayāguādīhi sakkā vatthuṃ upatthambhetuṃ. Devānaṃ pana tejo balavā hoti uḷārapuññanibbattattā uḷāragarusiniddhasudhāhārajiraṇato ca, karajaṃ mandaṃ mudusukhumālabhāvato. Teneva hi bhagavā indasālaguhāyaṃ pakatipathaviyaṃ patiṭṭhātuṃ asakkontaṃ sakkaṃ devarājānaṃ ‘‘oḷārikakāyaṃ adhiṭṭhāhī’’ti āha, tasmā te ekaṃ āhāravelaṃ atikkamitvā saṇṭhātuṃ na sakkonti. Yathā nāma gimhānaṃ majjhanhike tattapāsāṇe ṭhapitaṃ padumaṃ vā uppalaṃ vā sāyanhasamaye ghaṭasatenapi siñciyamānaṃ pākatikaṃ na hoti vinassatiyeva, evameva pacchā nirantaraṃ khādantāpi pivantāpi cavantiyeva na tiṭṭhanti.

关于痴愚不被激发，应见心意昏乱的天众。因其愚痴，心智混乱，故年过之时进食过量，误过时辰。据经文（《长部·注疏》1.45-46）记载，这些天众靠修习种种福德得大福德与财富，在天界玩乐，却不自知何为节制饮食。由饮食过度而常常进食即饮水游玩，不停留其中。为何如此？乃因他们业力强大。人类中业力弱，身体强壮；他们业力弱慧力不足，身虽柔弱但业力强大。因此，即使持续七周以酷热水与清凉饮料进行滋养依持，他们尚能生存。然而天众福德强盛，由于福德极大及体质柔弱，故如世尊在因陀罗樹窟说法时提及天帝萨咖受此影响，不能持续守斋期。他们由饮食过度故难以保持静止状态。如同夜晚往往淋水的池子，虽有莲花或浮萍生长，却不枯萎消毁。此为譬喻，即使持续进食饮水，亦不安住不止。

Ko pana tesaṃ āhāro, kā āhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhā āhāro, so heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamo hoti. Taṃ yathāsakaṃ divasavasena divase divase bhuñjanti. Keci pana ‘‘biḷārapadappamāṇaṃ sudhāhāraṃ bhuñjanti. So jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena sattadivasaṃ yāpanasamatthova hotī’’ti vadanti.

那么，他们所食为何物？何谓饮食时间？所有感官善行的天众，其饮食乃最纯净甜美，渐次上升，层层净美。他们依按照时制日复一日进食。其中也有人说：“他们饮用的饮食宛若小瓢般甘甜。涂于舌上，直到唇齿发出声音，足可生存七日之久。”

Ke pana te khiḍḍāpadosikā nāma devāti? Ime nāmāti aṭṭhakathāyaṃ vicāraṇā natthi, ‘‘kammajatejo balavā hoti, karajaṃ manda’’nti avisesena vuttattā pana ye keci kabaḷīkārāhārūpajīvino evaṃ karonti, te evaṃ cavantīti veditabbā. Keci panāhu ‘‘nimmānaratiparanimmitavasavattino te devā. Khiḍḍāya padussanamatteneva hete khiḍḍāpadosikāti vuttā’’ti. Manopadosikā pana cātumahārājikāti aṭṭhakathāyameva vuttaṃ. Keci pana ‘‘khiḍḍāpadosikāpi cātumahārājikāyevā’’ti vadanti. Evaṃ tāva rāgādayo tayo anudahanaṭṭhena ‘‘aggī’’ti veditabbā. Jātiādittayaṃ pana nānappakāradukkhavatthubhāvena anudahanato aggi. Sokādīnaṃ anudahanatā pākaṭāyeva. Sesamettha vuttanayameva. Iti imasmiṃ sutte dukkhalakkhaṇaṃ kathitaṃ cakkhādīnaṃ ekādasahi aggīhi ādittabhāvena dukkhamatāya dukkhabhāvassa kathitattā.

那么，那些名为痴愚不被激发的天众究竟为何？此处注疏无详述。据说因其业力强盛，身体现弱，只有一些嗜害饮食的凶恶众生如此行。说此天众为喜好制作器物而生活的天众。因“痴愚不被激发”之称，意谓他们迷惑无明。所谓心意生起的烦恼如火焰般三毒——贪欲等，皆因不受激发而认知为“火”。生死轮回之苦，其苦难类型各异，而由烦恼不被激发的缘故，其苦如火焰般明显。忧伤等烦恼不被激发之理亦极明显。以上乃说明此经中苦之特征以火焰般燃烧之苦意涵，也说明了眼根等所生苦的性质和本质。

Ādittapariyāyasuttavaṇṇanā niṭṭhitā. · 燃烧经注释完。

Uruvelapāṭihāriyakathāvaṇṇanā niṭṭhitā. · 优楼频螺神变故事注释完。

Bimbisārasamāgamakathāvaṇṇanā宾比萨拉会见故事注释

§55

55. Idāni ‘‘atha kho bhagavā gayāsīse yathābhirantaṃ viharitvā’’tiādīsu yā sā anuttānapadavaṇṇanā, taṃ dassetuṃ ‘‘laṭṭhivaneti tāluyyāne’’tiādi āraddhaṃ. Tattha tāluyyāneti tālarukkhānaṃ bahubhāvato evaṃladdhanāme uyyāne. Appekacce yena bhagavā tenañjaliṃ paṇāmetvātiādīsu añjaliṃ paṇāmetvāti ye ubhatopakkhikā, te sandhāyetaṃ vuttaṃ. Te kira evaṃ cintayiṃsu ‘‘sace no micchādiṭṭhikā codessanti ‘kasmā tumhe samaṇaṃ gotamaṃ vanditthā’ti, tesaṃ ‘kiṃ añjalimattakaraṇenapi vanditaṃ hotī’ti vakkhāma. Sace no sammādiṭṭhikā codessanti ‘kasmā bhagavantaṃ na vanditthā’ti, ‘kiṃ sīsena bhūmiṃ paharanteneva vanditaṃ hoti, nanu añjalikammampi vandanā evā’ti vakkhāmā’’ti. Nāmagottaṃ sāvetvāti ‘‘bho gotama, ahaṃ asukassa putto datto nāma mitto nāma idha āgato’’ti vadantā nāmaṃ sāventi nāma, ‘‘bho gotama, ahaṃ vāseṭṭho nāma kaccāno nāma idhāgato’’ti vadantā gottaṃ sāventi nāma. Ete kira daliddā jiṇṇakulaputtā parisamajjhe nāmagottavasena pākaṭā bhavissāmāti evaṃ akaṃsu. Ye pana tuṇhībhūtā nisīdiṃsu, te kerāṭikā ceva andhabālā ca. Tattha kerāṭikā ‘‘ekaṃ dve kathāsallāpe karonte vissāsiko hoti, atha vissāse sati ekaṃ dve bhikkhā adātuṃ na yutta’’nti tato attānaṃ mocentā tuṇhī nisīdanti. Andhabālā aññāṇatāyeva avakkhittā mattikāpiṇḍo viya yattha katthaci tuṇhībhūtā nisīdanti.

第55章　关于“世尊当初居住于伽耶西利耶处”等相关最高段位的描述，此处以“竹林”为例开示。所谓竹林即广种椰枣树，名称众多的园林。适当时机，世尊以合掌礼敬之举敬拜彼处。此礼为双手合掌之礼，或据他释为双手相接。当天众思虑此事：“若有邪见者问‘你们为何供养沙门果德玛’，答曰‘为何不过以合掌礼敬而已，使其被视为礼拜’。若有正见者问‘你们为何不敬拜世尊’，答曰‘因其以头触地，非仅作合掌礼已’。”这里记载有族名所属，讲述“噫，果德玛，吾为病者之子，名达陀友伴来此”，又复曰“噫，果德玛，吾名瓦塞脱，出身于迦叉族”，如此族名之明显被点出。那些寂静坐着不语的人是粗野愚钝者。其群中有人秘密聊天，互相信任，故不能赠与比库施舍，故自解离彼处，后静坐。愚钝者因无知，其行为犹如泥块般无所适从，仅得寂静坐着。

Kisakovadānoti ettha kisakānaṃ ovadāno kisakovadānoti imaṃ tāva atthavikappaṃ dassetuṃ ‘‘tāpasacariyāya kisasarīrattā’’tiādi vuttaṃ. Aggihuttanti aggiparicaraṇaṃ. Rūpādayova idha kāmanīyaṭṭhena ‘‘kāmā’’ti vuttāti āha ‘‘ete rūpādayo kāme’’ti. Yaññā abhivadantīti yāgahetu ijjhantīti vadanti. Upadhīsūti ettha cattāro upadhī kāmupadhi khandhupadhi kilesupadhi abhisaṅkhārupadhīti. Kāmāpi hi ‘‘yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.167) evaṃ vuttassa sukhassa adhiṭṭhānabhāvato upadhīyati ettha sukhanti iminā vacanatthena ‘‘upadhī’’ti vuccanti. Khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvato ‘‘upadhī’’ti vuccanti, tesu khandhupadhi idhādhippetoti āha ‘‘khandhupadhīsu malanti ñatvā’’ti. Yaññā malameva vadantīti yāgahetu malameva ijjhatīti vadanti. Yiṭṭheti mahāyāge. Huteti divase divase kattabbaaggiparicaraṇe. Kāmabhave asattanti kāmabhave alaggaṃ, tabbinimuttanti vuttaṃ hoti.

“说教师之训”意谓此处将示现对苦行之士肉体的教诲。如火焰燃烧即供养火焰。此处所说“欲”等感官，即谓“欲”有五种，称为‘欲’者。谓祭祀事由称为欲望。所谓“束缚”者，此处指四种束缚：欲的束缚，蕴的束缚，烦恼的束缚，以及行的束缚。正如《大毗尼论》中所说：“因依五种欲产生的快乐，为欲的吸引。”以此快乐为依持，称作‘束缚’。蕴、烦恼、行依各自生苦根本，亦称“束缚”。对这些束缚有所超越，称“破除凈化”。而“奉献”意为祭祀事由。又“受火焰焚烧”，指每天都应承担牧火之供作。于欲的境界未离前，即被称为‘依附’，而能脱离束缚得自由，谓之‘解脱’。

§57-58

57-58.Āsīsanāti patthanā. Dibbasuvaṇṇesupi siṅgīsuvaṇṇassa sabbaseṭṭhattā ‘‘siṅgīnikkhasavaṇṇo’’ti vuttaṃ. Yatheva hi manussaparibhoge suvaṇṇe yuttikataṃ hīnaṃ, tato rasaviddhaṃ seṭṭhaṃ, rasaviddhato ākaruppannaṃ, tato yaṃ kiñci dibbaṃ seṭṭhaṃ, evaṃ dibbasuvaṇṇesupi cāmīkarato sātakumbhaṃ, sātakumbhato jambunadaṃ, jambunadato siṅgīsuvaṇṇaṃ, tasmā taṃ sabbaseṭṭhaṃ. Siṅgīnikkhanti ca nikkhaparimāṇena siṅgīsuvaṇṇena kataṃ suvaṇṇapaṭṭaṃ. Ūnakanikkhena katañhi ghaṭṭanamajjanakkhamaṃ na hoti, atirekena kataṃ ghaṭṭanamajjanaṃ khamati, vaṇṇavantaṃ pana na hoti, pharusadhātukaṃ khāyati, nikkhena kataṃ ghaṭṭanamajjanañceva khamati vaṇṇavantañca hoti. Nikkhaṃ pana vīsatisuvaṇṇanti keci . Pañcavīsatisuvaṇṇanti apare. Majjhimanikāyaṭṭhakathāyaṃ pana ‘‘nikkhaṃ nāma pañcasuvaṇṇā’’ti vuttaṃ. Suvaṇṇo nāma catudharaṇanti vadanti.

57-58.『余属』即是指末流、剩余之意。天上金色以金翅鸟之色为最胜，故称『翅鸟之金色』。正如人间贵重金属中，以黄色最为珍贵，较浅的次之，因其色泽明艳；暗淡次之；由此而上更胜一层，如此层层递进。天界金色也是一体的推演——从百坛金器、百坛至樹下宝果、再至金翅鸟之金色，由此可知其为最胜。所谓『翅鸟』，即以翅展之大小而分，制成金箔。无法被少量金箔淹没覆盖的，超量的方能覆盖包容，但不会有富丽之色；粗杂劣金属会腐蚀，金箔所覆之处虽能包覆，却不现光彩。所谓『二十余重金』者，即多层覆盖；亦有人说『二十五重金』。于《中部经注》中谓“所谓五重金”。『金』指色泽黄金一般者。

Dasasu ariyavāsesu vutthavāsoti –

所谓十种圣居服者，是指佛法修行者所穿着的十种圣衣。

‘‘Idha, (dī. ni. 3.348; a. ni. 10.20) bhikkhave, bhikkhu pañcaṅgavippahīno hoti chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño.

『在此，诸比库！比库弃绝五盖，具足六支：一心专一，一身正直，独处独住，具足清净，意念清明，聪慧圆满。』——依《赞拘尼尼迦经》等处所说。

‘‘Kathañca , bhikkhave, bhikkhu pañcaṅgavippahīno hoti? Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

『如何，诸比库！比库弃绝五盖？』曰：『在此，诸比库！比库断除欲欲心、嗔恨心、昏沉困倦、掉举追悔、疑惑。如此，诸比库！比库即是断除五盖。』

‘‘Kathañca, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṃ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti.

『如何，诸比库！比库具足六支？』曰：『在此，诸比库！比库眼见色时，不起喜欢不生嗔恚，心中安住平等，正念正知；耳闻声时……鼻觉香时……舌尝味时……身触触处时……意识法时，也不欢喜也不嗔恚，心中平等，正念正知。如此，诸比库！比库即是具足六支。』

‘‘Kathañca, bhikkhave, bhikkhu ekārakkho hoti? Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṃ kho, bhikkhave, bhikkhu ekārakkho hoti.

『如何，诸比库！比库一心专一？』曰：『在此，诸比库！比库具足专一守护之心。如此，诸比库！比库即是一心专一。』

‘‘Kathañca, bhikkhave, bhikkhu caturāpasseno hoti? Idha, bhikkhave, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. Evaṃ kho, bhikkhave, bhikkhu caturāpasseno hoti.

「比库们，比库如何具有四种防护力？在此，比库离弃一切烦恼聚，舍弃一切恶行的根本，违避一切非正当行为，消除一切恶念。如此，比库即具有四种防护力。」

‘‘Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti? Idha, bhikkhave, bhikkhu yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni , sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṃ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.

「比库们，比库如何具有清净的个别真实？在此，比库远离诸外道婆罗门的各种偏差个别真实，舍弃一切污秽，保持清净，绝离所有染污而坚定于真实。如此，比库即具有清净的个别真实。」

‘‘Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti? Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

「比库们，比库如何具足调伏身心的能力？在此，比库断除欲念，断除烦恼，修持梵行得心意安宁。如此，比库即具足调伏身心的能力。」

‘‘Kathañca, bhikkhave, bhikkhu anāvilasaṅkappo hoti? Idha, bhikkhave, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti. Evaṃ kho, bhikkhave, bhikkhu anāvilasaṅkappo hoti.

「比库们，比库如何无有烦恼之思？在此，比库弃绝欲念之思，弃绝嗔恨之思，弃绝害人之思。如此，比库即无有烦恼之思。」

‘‘Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

「比库们，比库如何具足身心清净？在此，比库弃舍乐趣亦弃舍苦受，超越先前的喜乐与忧愁，进入超越苦乐的平等念定清净，修习第四禅。如此，比库即具足身心清净。」

‘‘Kathañca, bhikkhave, bhikkhu suvimuttacitto hoti? Idha, bhikkhave, bhikkhuno rāgācittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti. Evaṃ kho, bhikkhave, bhikkhu suvimuttacitto hoti.

「比库们，比库如何心意安住无染？在此，比库心离欲染，心离嗔恨，心离痴迷。如此，比库即是心意安住无染。」

‘‘Kathañca, bhikkhave, bhikkhu suvimuttapañño hoti? Idha, bhikkhave, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti, ‘doso me pahīno…pe… moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti. Evaṃ kho, bhikkhave, bhikkhu suvimuttapañño hotī’’ti (dī. ni. 3.348; a. ni. 10.20) –

「比库们，比库如何成为具足正智的清净之人？在此，比库当知：‘贪欲已断，根本已绝，犹如铁杖一般无有，永远不生灭’——知此；‘嗔恚已断……同此理’；‘愚痴已断，根本已绝，如铁杖一般无有，永远不生灭’——亦知此。如此，比库即成为具足清净的正智者。」

Evamāgatesu dasasu ariyavāsesu vutthavāso.

这是说，在诸多的圣贤居所中共有十处。

Tattha vasanti etthāti vāsā, ariyānaṃ eva vāsāti ariyavāsā anariyānaṃ tādisānaṃ vāsānaṃ asambhavato. Ariyāti cettha ukkaṭṭhaniddesena khīṇāsavā gahitā. Ekārakkhoti ekā satisaṅkhātā ārakkhā etassāti ekārakkho. Khīṇāsavassa (dī. ni. aṭṭha. 3.348; a. ni. aṭṭha. 3.10.20) hi tīsu dvāresu sabbakāle sati ārakkhakiccaṃ sādheti. Tenevassa carato ca tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ hotīti vuccati.

此中所住之处称为“居所”，所谓圣贤的居所，非圣者之类的居所不具此特性，不可能存在。此处“圣者”乃指去染的被摄者。所谓“独守”，即是具有一念专注的守护力。去染者常随时在三门处恒护念，即身行、站立、听闻时，常持守调伏，正知正见常伴，故称独守者。

Caturāpassenoti cattāri apassenāni apassayā etassāti caturāpasseno. Saṅkhāyāti ñāṇena (dī. ni. aṭṭha. 3.308). Paṭisevatīti ñāṇena ñatvā sevitabbayuttakameva sevati. Tassa vitthāro ‘‘paṭisaṅkhā yoniso cīvaraṃ paribhuñjatī’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena veditabbo. Saṅkhāyekaṃ adhivāsetīti ñāṇena ñatvā adhivāsetabbayuttakameva adhivāseti. Vitthāro panettha ‘‘paṭisaṅkhā yoniso khamo hoti sītassā’’tiādinā (ma. ni. 1.24) nayena veditabbo. Parivajjetīti ñāṇena ñatvā parivajjetabbayuttakameva parivajjeti. Tassa vitthāro ‘‘paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjetī’’tiādinā nayena veditabbo. Vinodetīti ñāṇena ñatvā vinodetabbameva vinodeti nudati nīharati anto vasituṃ na deti. Tassa vitthāro ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā nayena veditabbo.

所谓“四不执”，即四种不执著；按数目即称为四不执者。所谓“计数”，是指用智慧了知；“依止”者，了知而修习当依止的法。如注释中所说，“依止者当于法衣慧得善依乐用”，以此推知。所谓计数唯一立置者，即智慧了知而置于唯一应置之法者。此处详释：“依止者理应宽容而平和”，如注释所述。所谓“远离”，是智慧了知而远离应远离的法；注释云：“依止者远离凶猛大象之类”。所谓“断除”，是智慧了知而断除应断绝者、劝导劝止、不容发生。注释云：“生起的欲念不应置于心中”，以此推知。

Panuṇṇapaccekasaccoti (a. ni. aṭṭha. 2.4.38; dī. ni. aṭṭha. 3.348) ‘‘idameva dassanaṃ saccaṃ, idameva sacca’’nti evaṃ pāṭiyekkaṃ gahitattā paccekasaṅkhātāni diṭṭhisaccāni panuṇṇāni nīhaṭāni pahīnāni assāti panuṇṇapaccekasacco. Puthusamaṇabrāhmaṇānanti bahūnaṃ samaṇabrāhmaṇānaṃ. Ettha ca samaṇāti pabbajjupagatā. Brāhmaṇāti bhovādino. Puthupaccekasaccānīti bahūni pāṭekkasaccāni, ‘‘idameva dassanaṃ saccaṃ, idameva sacca’’nti pāṭiyekkaṃ gahitāni bahūni saccānīti attho. Nuṇṇānīti nīhaṭāni. Panuṇṇānīti suṭṭhu nīhatāni. Cattānīti vissaṭṭhāni. Vantānīti vamitāni. Muttānīti chinnabandhanāni katāni. Pahīnānīti pajahitāni. Paṭinissaṭṭhānīti yathā na puna cittaṃ ārohanti, evaṃ paṭivissajjitāni. Sabbāneva cetāni ariyamaggādhigamato pubbe gahitassa diṭṭhiggāhassa vissaṭṭhabhāvavevacanāni.

所谓“完成独特真实”，意指：此即观见之真实，此即真实，凭此一法而峻严守持之独特真实，众多独特真实皆已摒除断舍清净，故为完成独特真实。所谓“众多沙门婆罗门”，是指许多不同的沙门与婆罗门。此处“沙门”为出家者，“婆罗门”为婆罗门阶层。所谓“众多独特真实”，即许多独特真实，均单独坚固唯此观，意即许多真实。所谓“灭除”，为摒除毁坏；“完成”，为善断灭；“完全”，意指充分；“清净”，为斩断烦恼；“舍弃”，即抛弃舍离；“不再投资”，意谓心识不复返回，如此舍弃去除。诸种心念皆由圣道相续前已坚固的见解而巩固成就。

Samavayasaṭṭhesanoti (dī. ni. aṭṭha. 3.348; a. ni. aṭṭha. 3.10.20) ettha avayāti anūnā. Saṭṭhāti nissaṭṭhā. Sammā avayā saṭṭhā esanā assāti samavayasaṭṭhesano, sammā vissaṭṭhasabbaesanoti attho. ‘‘Rāgā cittaṃ vimutta’’ntiādīhi maggassa kiccanipphatti kathitā rāgādīnaṃ pahīnabhāvadīpanato. ‘‘Rāgo me pahīno’’tiādīhi paccavekkhaṇāmukhena ariyaphalaṃ kathitaṃ. Adhigate hi aggaphale sabbaso rāgādīnaṃ anuppādadhammataṃ pajānāti, tañca pajānanaṃ paccavekkhaṇañāṇanti. Tattha pañcaṅgavippahānapaccekasaccāpanodanaesanāsamavayasajjanāni ‘‘saṅkhāyekaṃ paṭisevati adhivāseti parivajjeti vinodetī’’ti vuttesu apassenesu vinodanā ca maggakiccāneva, itare ca maggeneva samijjhanti.

所谓“顺集证”，此处“少”为无下，“六十”为数量。正确无误而集证六十，即谓顺集证，意为完全集齐。因此“贪欲净心”等语语，用以说明道中所行之义，阐述贪欲已断等状态。诸语如“贪欲已断”等为反观检查的观果语。已得果者彻知贪嗔痴断灭的无生法，此种了解谓之反观智。此处五支幻灭独特真实的举例说明“计数”“依止”“置于”“远离”“断绝”等四不执的意义，于所言的不执之道中“断绝”亦为修道之事，其余亦是修道法义。

Dasabaloti kāyabalasaṅkhātāni ñāṇabalasaṅkhātāni ca dasa balāni etassāti dasabalo. Duvidhañhi tathāgatassa balaṃ kāyabalaṃ ñāṇabalañca. Tesu kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –

所谓“十力”者，即身体力和智慧力两种力量共计十种。正自觉者的力量分为身体力与智慧力。其身体力应依次由十种大象来认识。古人曾论述如下——

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

“黑象、江象、白象、铜褐象，

Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti. (ma. ni. aṭṭha. 1.148; saṃ. ni. aṭṭha. 2.2.22; a. ni. aṭṭha. 3.10.21; vibha. aṭṭha 76; udā. aṭṭha. 75; bu. vaṃ. aṭṭha. 1.39; paṭi. ma. aṭṭha. 2.2.44; cūḷani. aṭṭha. 81);

香象、吉祥象、金象、安波萨象皆为十。”（出自中部经注、相应部注、增支部注、相应部注、优陀那注、佛为尊者传、律藏注等经）

Imāni hi dasa hatthikulāni. Tattha kāḷāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. Yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. Yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. Yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. Yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. Yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. Yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemavatassa. Yaṃ dasannaṃ hemavatānaṃ, taṃ ekassa uposathassa. Yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. Yaṃ dasannaṃ chaddantānaṃ, taṃ ekassa tathāgatassa kāyabalaṃ. Nārāyanasaṅghātabalantipi idameva vuccati. Tattha nārā vuccanti rasmiyo, tā bahū nānāvidhā tato uppajjantīti nārāyanaṃ, vajiraṃ, tasmā vajirasaṅghātabalanti attho. Tadetaṃ pakatihatthigaṇanāya hatthīnaṃ koṭisahassānaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tāva tathāgatassa kāyabalaṃ.

以上即为十种大象。其中国黑象谓可明知的首象。十人身体力中所对应的即为一黑象力量。十黑象力量中对应一江象力量。十江象力量中对应一白象力量。十白象力量中对应一铜象力量。十铜象力量中对应一褐象力量。十褐象力量中对应一香象力量。十香象力量中对应一吉祥象力量。十吉祥象力量中对应一金象力量。十金象力量中对应一安波萨象力量。十安波萨象力量中对应一覆斑象力量。十覆斑象力量中对应一正自觉者的身体力。又谓为象集群力量，因象为光辐射者，辐射众多各异故称象集群力量。此乃可明知的象数，象计达千万，人体计达十亿之力量，是正自觉者的身体力量。

Ñāṇabalaṃ pana pāḷiyaṃ āgatameva. Tatrāyaṃ pāḷi (ma. ni. 1.148; a. ni. 10.21) –

智慧力量则专属于巴利文义，爰举巴利文经中记载（中部经1.148，增支部10.21）——

‘‘Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa? Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1)

“沙利子，正自觉者具备十种正自觉者力量，凭借此力量正自觉者了知非凡境界；僧团中发出狮子吼声，转动圣法轮。何为此十种？沙利子，正自觉者于处处、八支中，真实了知，是为正自觉者力量。凭此力量，正自觉者了知非凡境界，僧团中发出雄狮吼声，转动圣法轮。”

‘‘Puna caparaṃ, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti…pe…. (2)

复次，萨利迦子，如来真实了知过去、未来和现在生起的业所摄的根本、原因及果报的真实现象……（略）

‘‘Puna caparaṃ, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti…pe…. (3)

复次，萨利迦子，如来真实了知一切处处行的正道真实现象……（略）

‘‘Puna caparaṃ, sāriputta, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti…pe…. (4)

复次，萨利迦子，如来真实了知由多个元素组成、种种不同元素的世界真实现象……（略）

‘‘Puna caparaṃ, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti…pe…. (5)

复次，萨利迦子，如来真实了知众生们依据不同意向所达成之差别真实现象……（略）

‘‘Puna caparaṃ, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti…pe…. (6)

复次，萨利迦子，如来真实了知他众生他个人之间感官根相互轮转真实现象……（略）

‘‘Puna caparaṃ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti…pe…. (7)

复次，萨利迦子，如来真实了知禅定解脱三昧及其所起污秽物、幻觉及寂灭的真实现象……（略）

‘‘Puna caparaṃ, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ? Ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati…pe…. (8)

复次，沙利弗，世尊忆念众生多种过去所居之处。譬如：一生命出世，两生命出世……如此反复，世尊忆念各类先前所居住的地方，种种显著标志。

‘‘Puna caparaṃ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti…pe…. (9)

复次，沙利弗，世尊以净妙天眼观察，超越常人，见众生死去时及再生于劣劣善恶之处，清净污秽之境，善妙恶劣之所，犹如对业果递转的生者透彻了解。

‘‘Puna caparaṃ, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati…pe… idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalānī’’ti. (10)

复次，沙利弗，世尊亲证烦恼断灭出离心慧自在，见法真如自证，具足神通力量。彼以此力量了知烦恼不再之境，闻之众僧皆发出狮子吼，运转梵天法轮。此乃，沙利弗，十种世尊的觉力。

Tattha (ma. ni. aṭṭha. 1.148; a. ni. aṭṭha. 3.10.21; vibha. aṭṭha. 760) ṭhānañca ṭhānatoti kāraṇañca kāraṇato. ‘‘Ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānaṃ. Ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū na paccayā uppādāya, taṃ taṃ aṭṭhāna’’nti pajānanto ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampīti yena ñāṇena.

这里（《大念处经释》一．百四十八；《增支部释》三．二十一；《毗婆舍那大义》七百六十）『处』即处处，『因』即因缘。『一切法若因缘和合而生，彼即此处。若非因缘和合不生者，即称为不动处。』智慧依此了解处与因之真实状况。所谓『此因』，谓借此智慧了知。

Kammasamādānānanti samādiyitvā katānaṃ kusalākusalakammānaṃ, kammameva vā kammasamādānaṃ. Ṭhānaso hetusoti paccayato ceva hetuto ca. Tattha gatiupadhikālapayogā vipākassa ṭhānaṃ, kammaṃ hetu.

业所依者谓持有意作之善恶业，业即所谓所依。此中，行之速变及随时果报称为果报之所依，业为因缘。

Sabbatthagāmininti sabbagatigāminiñca agatigāminiñca. Paṭipadanti maggaṃ. Yathābhūtaṃ pajānātīti bahūsupi manussesu ekameva pāṇaṃ ghātentesu kāmaṃ sabbesampi cetanā tassevekassa jīvitindriyārammaṇā, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu hi eko ādarena chandajāto karoti, eko ‘‘ehi tvampi karohī’’ti parehi nippīḷito karoti, eko samānacchando viya hutvā appaṭibāhiyamāno vicarati, tasmā tesu eko teneva kammena niraye nibbattati, eko tiracchānayoniyaṃ, eko pettivisaye. Taṃ tathāgato āyūhanakkhaṇeyeva ‘‘iminā nīhārena āyūhitattā esa niraye nibbattissati, esa tiracchānayoniyaṃ, esa pettivisaye’’ti jānāti. Niraye nibbattamānampi ‘‘esa mahāniraye nibbattissati, esa ussadaniraye’’ti jānāti. Tiracchānayoniyaṃ nibbattamānampi ‘‘esa apādako bhavissati, esa dvipādako, esa catuppādo, esa bahuppādo’’ti jānāti. Pettivisaye nibbattamānampi ‘‘esa nijjhāmataṇhiko bhavissati, esa khuppipāsiko, esa paradattūpajīvī’’ti jānāti. Tesu ca kammesu ‘‘idaṃ kammaṃ paṭisandhiṃ ākaḍḍhissati, etaṃ aññena dinnāya paṭisandhiyā upadhivepakkaṃ bhavissatī’’ti jānāti.

『无所不达』谓悉能通达遍及无碍之义，无所不至及不得到亦包含之。道即修道。究竟了解者。如众生中一命驱杀，虽皆为欲意驱使而发，然业各异。或因嫉妒而造，或被他逼迫而造，或意愿一般自由活动，故受果亦不同。彼一业有者受地狱果报，一受三恶道，一堕饿鬼道。世尊于寿数折煞时，知彼堕地狱、三恶道、饿鬼界。即便受地狱亦知彼受重狱或轻狱之苦；受三恶道知畜生形态之分类；受饿鬼界知其妄思渴欲或乐于受人供养之异。又知彼业导致续存，有者因此业将延续续命，有者因他业而续命获得继续，世尊如实悉知。

Tathā sakalagāmavāsikesu ekato piṇḍapātaṃ dadamānesu kāmaṃ sabbesampi cetanā piṇḍapātārammaṇāva, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu hi eko ādarena karotīti sabbaṃ purimasadisaṃ. Tasmā tesu ca keci devaloke nibbattanti, keci manussaloke. Taṃ tathāgato āyūhanakkhaṇeyeva jānāti. ‘‘Iminā nīhārena āyūhitattā esa manussaloke nibbattissati, esa devaloke, tatthāpi esa khattiyakule, esa brāhmaṇakule, esa vessakule, esa suddakule, esa paranimmitavasavattīsu, esa nimmānaratīsu, esa tusitesu, esa yāmesu, esa tāvatiṃsesu, esa cātumahārājikesu, esa bhummadevesū’’tiādinā tattha tattha hīnapaṇītasuvaṇṇadubbaṇṇaappaparivāramahāparivāratādibhedaṃ taṃ taṃ visesaṃ āyūhanakkhaṇeyeva jānāti.

如是，在各部落定居者中，众生一同布施乞食时，其意念皆因乞食而生起各种不同的业。因为他们中有的以恭敬之心而行，此种业与其他一切业皆有所分别。故此，他们之中有些转生于天界，有些转生于人间。如来在寿命终结的时刻便知晓此事。世尊说：“由此寿命终结之时，这些众生将在此人间此天界，乃至于此犍度族、婆罗门族、毗舍离族、顺达族、应现主宰处、造作喜乐处、须斯帝天、夜叉天、忉利天、四大王天及大地神等处生起。”此外，世尊于寿命终之时，能够分明知晓各处依其优劣、尊贵、贱陋、金银宝珠、伴侣众多等不同差别之殊异。

Tathā vipassanaṃ paṭṭhapentesuyeva ‘‘iminā nīhārena esa kiñci sallakkhetuṃ na sakkhissati, esa mahābhūtamattameva vavatthapessati, esa rūpapariggahe eva ṭhassati, esa arūpapariggaheyeva, esa nāmarūpapariggaheyeva, esa paccayapariggaheyeva, esa lakkhaṇārammaṇikavipassanāyameva, esa paṭhamaphaleyeva, esa dutiyaphale eva, esa tatiyaphale eva, esa arahattaṃ pāpuṇissatī’’ti jānāti. Kasiṇaparikammaṃ karontesupi ‘‘imassa parikammamattameva bhavissati, esa nimittaṃ uppādessati, esa appanaṃ eva pāpuṇissati, esa jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ gaṇhissatī’’ti jānāti.

继而，世尊观察时知：“由此寿命终结之时，虽无一切世俗标记能留存，但真实能呈现大元素本性，甚至只止于色诸集合，或非色集合，或名色集合，或因缘集合。此皆依据特征、境相之观照，乃至成就初果、二果、三果，乃至得阿拉汉果。”修习光明境界者也如是知：“由此修习所成之境界，必生相应之境界标记，彼境相将生起，且必得安止。若生禅定基础，修习正观，则必得阿拉汉果。”

Anekadhātunti cakkhudhātuādīhi, kāmadhātuādīhi vā dhātūhi bahudhātuṃ. Nānādhātunti tāsaṃyeva dhātūnaṃ vilakkhaṇattā nānappakāradhātuṃ. Lokanti khandhāyatanadhātulokaṃ. Yathābhūtaṃ pajānātīti tāsaṃ dhātūnaṃ aviparītato sabhāvaṃ paṭivijjhati.

多种元素者，是由眼根等六根诸元素，或欲根等诸元素而成，多种元素。各元素因其差别，则为不同类别元素。世界者，即五蕴、六入、元素、世界。若能如实知见，即可准确洞察此诸元素之真实本性。

Nānādhimuttikatanti hīnādīhi adhimuttīhi nānādhimuttikabhāvaṃ. Parasattānanti padhānasattānaṃ. Parapuggalānanti tato paresaṃ hīnasattānaṃ. Ekatthameva vā etaṃ padadvayaṃ, veneyyavasena pana dvedhā vuttaṃ. Indriyaparopariyattanti saddhādīnaṃ indriyānaṃ parabhāvañca aparabhāvañca, vuddhiñca hāniñcāti attho.

多种执著者，谓因低等等诸执著生起多种执著状态。异有者，谓命令执著者。异人者，谓他人及低等众生。此词于一处仅指前二，即执著与异有；但因别处不同语境故说二种解。根顺彼此者，谓信等根的相互作用彼此制约及促长、减少，故涵义为此。

Jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ, ‘‘rūpī rūpāni passatī’’tiādīnaṃ aṭṭhannaṃ vimokkhānaṃ, savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ, paṭhamajjhānasamāpattiādīnañca navannaṃ anupubbasamāpattīnaṃ. Saṃkilesanti hānabhāgiyadhammaṃ. Vodānanti visesabhāgiyadhammaṃ. Vuṭṭhānanti ‘‘vodānampi vuṭṭhānaṃ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti (vibha. 828) evaṃ vuttaṃ paguṇajjhānañceva bhavaṅgaphalasamāpattiyo ca. Heṭṭhimaṃ heṭṭhimañhi paguṇajjhānaṃ uparimassa uparimassa padaṭṭhānaṃ hoti, tasmā ‘‘vodānampi vuṭṭhāna’’nti vuttaṃ. Bhavaṅgena sabbajhānehi vuṭṭhānaṃ hoti, phalasamāpattiyā nirodhasamāpattito vuṭṭhānaṃ hoti. Tametaṃ sandhāya ‘‘tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti vuttaṃ. Sabbañāṇānañca vitthārakathāya vinicchayo sammohavinodaniyaṃ vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 760) vutto. Pubbenivāsānussatidibbacakkhuāsavakkhayañāṇakathā pana verañjakaṇḍe (pārā. 12) vitthāritāyeva.

禅定、解脱、定的获得者，谓初四禅及“见色诸禅”等八解脱禅定，及带思维灭思维等三定法，兼及初禅入定等九种渐次入定。污习者，谓造作导致烦恼减少之心法。断烦恼者，谓特殊助益心法。起者，谓“起心亦为起”，在各定中皆有起心之作用。故有说“起心亦是起心”。由心所转所有定皆起心，亦由断果定得定。此为说“起心亦是起心”。此义，详见《毗婆沙论》分解释义章节及前世记忆、清净眼、烦恼灭尽知识等。

Imāni kho sāriputtāti yāni pubbe ‘‘dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalānī’’ti avocaṃ, imāni tānīti appanaṃ karoti. Tattha paravādikathā hoti ‘‘dasabalañāṇaṃ nāma pāṭiyekkaṃ natthi, sabbaññutaññāṇassevāyaṃ pabhedo’’ti, taṃ na tathā daṭṭhabbaṃ. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇaṃ. Dasabalañāṇaṃ sakasakakiccameva jānāti, sabbaññutaññāṇaṃ tampi tato avasesampi pajānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti, dutiyaṃ kammantaravipākantarameva, tatiyaṃ kammaparicchedameva, catutthaṃ dhātunānattakāraṇameva , pañcamaṃ sattānaṃ ajjhāsayādhimuttimeva, chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva, sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva, aṭṭhamaṃ pubbenivutthakkhandhasantatimeva, navamaṃ sattānaṃ cutipaṭisandhimeva, dasamaṃ saccaparicchedameva. Sabbaññutaññāṇaṃ pana etehi jānitabbañca tato uttariñca pajānāti, etesaṃ pana kiccaṃ na sabbaṃ karoti. Tañhi jhānaṃ hutvā appetuṃ na sakkoti, iddhi hutvā vikubbituṃ na sakkoti, maggo hutvā kilese khepetuṃ na sakkoti. Iti yathāvuttakāyabalena ceva ñāṇabalena ca samannāgatattā bhagavā ‘‘dasabalo’’ti vuccati.

此为沙利尊者曰，之前曾说『沙利尊者，此乃世尊之十种力量』者，谓十种力量即此诸。此处加以详细说明。有人异议曰：“十力知识不止一者，此为总别之区别。”此不当许。实则有别的十种力量，亦有全见智慧。十种力量知其相应工作，亦知依止一切智力。十种力量依序为：一者因果总知，二者业果生灭知，三者业法分断知，四者元素差别知，五者众生心执着知，六者根锐利钝知，七者入禅等法所成知，八者过去生起烦恼和灭除烦恼不断续知，九者众生临终再会知，十者圣谛断灭分断知。诸全见智慧由此知见及其更高义，但不行一切诸法。由此智慧若无禅定，不能永离欲；无神通，不能变异；无道，不能除污垢。世尊便因具足如是肉身力与智慧力而得名“十力”。

Dasahi asekkhehi aṅgehi upetoti ‘‘asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimuttī’’ti (dī. ni. 3.348, 360) evaṃ vuttehi dasahi asekkhadhammehi samannāgato. Asekkhā sammādiṭṭhiādayo ca sabbe phalasampayuttadhammā eva. Ettha ca sammādiṭṭhi sammāñāṇanti dvīsu ṭhānesu paññāva kathitā ‘‘sammā dassanaṭṭhena sammādiṭṭhi, sammā pajānanaṭṭhena sammāñāṇa’’nti. Atthi hi dassanajānanānaṃ visaye pavattiākāraviseso. Sammāvimuttīti iminā pana padena vuttāvasesā phalasamāpattisahagatadhammā saṅgahitāti veditabbā . Ariyaphalasampayuttadhammāpi hi sabbaso paṭipakkhato vimuttataṃ upādāya vimuttīti vattabbataṃ labhanti.

十大无垢支节具足者谓：“无垢正见、无垢正思惟、无垢正语、无垢正业、无垢正命、无垢正精进、无垢正念、无垢正定、无垢正智、无垢正解脱”（引自《长部．尼》三三八、三六〇）。如是称说，具足十种无垢法。此中无垢正见至无垢正智，皆为果法所缘境。而正见与正智二处，在智慧之分别境中谓之“正见于正见处，正智于正了知处”。此中“见之生起”，有其所缘所现殊胜，故言辨别。所谓“正解脱”，借用此语而示意诸果法集聚，法相圆融成一体。即便是圣果所会诸法，必由对止恶法而得解脱。」

§59

59.Vacanasaddena appasaddanti ārāmupacārena gacchato addhikajanassapi vacanasaddena appasaddaṃ. Nagaranigghosasaddenāti avibhāvitatthena nagare manussānaṃ nigghosasaddena. Manussehi samāgamma ekajjhaṃ pavattitasaddo hi nigghoso. Anusañcaraṇajanassāti antosañcārino janassa. Manussānaṃ rahassakiriyaṭṭhāniyanti manussānaṃ rahassakaraṇassa yuttaṃ anucchavikaṃ. Vivekānurūpanti ekībhāvassa anurūpaṃ. Sesamettha uttānameva.

五十九、言语之声于园林之礼，致少人患难，然言语之声亦致多患难。所谓城中喧嚣之声，乃指城中由人类之喧嚣发声。诸人与会时，所生一处声音，称为喧嚣。所谓游行人群，谓其中有游走流动之人为群。所谓人众秘密职事，谓与人众秘密事务相关之细行。所谓顺宜安静，谓与某处相称之整体和合。余皆如上言焉。

Bimbisārasamāgamakathāvaṇṇanā niṭṭhitā. · 宾比萨拉会见事之释义已毕。

Sāriputtamoggallānapabbajjākathāvaṇṇanā沙利子与摩嘎剌那出家事之释义

§60

60. Idāni ‘‘tena kho pana samayena sañcayo paribbājako’’tiādīsu apubbapadavaṇṇanaṃ dassento ‘‘sāriputtamoggallānā’’tiādimāha. Tattha sārībrāhmaṇiyā putto sāriputto, moggallībrāhmaṇiyā putto moggallāno. Amhākaṃ kira (a. ni. aṭṭha. 1.1.189-190; dha. pa. aṭṭha. 1.10 sāriputtattheravatthu) bhagavato nibbattito puretarameva sāriputto rājagahanagarassa avidūre upatissagāme sārībrāhmaṇiyā nāma kucchiyaṃ paṭisandhiṃ gaṇhi. Taṃdivasamevassa sahāyopi rājagahasseva avidūre kolitagāme moggallībrāhmaṇiyā kucchiyaṃ paṭisandhiṃ gaṇhi. Tāni kira dvepi kulāni yāva sattamā kulaparivaṭṭā ābaddhapaṭibaddhasahāyāneva. Tesaṃ dvinnaṃ ekadivasameva gabbhaparihāraṃ adaṃsu. Dasamāsaccayena jātānampi tesaṃ chasaṭṭhi dhātiyo upanayiṃsu. Nāmaggahaṇadivase sārībrāhmaṇiyā puttassa upatissagāme jeṭṭhakulassa puttattā ‘‘upatisso’’ti nāmaṃ akaṃsu, itarassa kolitagāme jeṭṭhakulassa puttattā ‘‘kolito’’ti nāmaṃ akaṃsu. Tena vuttaṃ ‘‘gihikāle upatisso kolitoti evaṃ paññāyamānanāmā’’ti.

六十、现在说：“其时集中者为游方士”等等，前面已略述。又说“沙利及摩嘎拉”，其中沙利为婆罗门女之子名沙利，摩嘎拉为婆罗门女之子名摩嘎拉。吾人谓（《增支部》，《法句经·增支》，卷一第十讲，沙利长老传）此诸人，世尊授记前生相承者，沙利即居王舍城不远之上提萨迦村之沙利婆罗门，摩嘎拉即居库利多伽村之摩嘎拉婆罗门。此二家正是两族，延续至七代族裔后，虽与奴仆如从骑乘之车同，但仍维族群分明。此两人同日下午，母怀胎安然诞出。十个月后，分别又生六十二子女。出生命名日，上提萨迦村沙利母名称长子为“上提”，库利多伽村则称长子为“库利”。因此说：“同户时期，上提、库利二名各称其人”。

Aḍḍhateyyasatamāṇavakaparivārāti ettha pañcapañcasatamāṇavakaparivārātipi vadanti. Vuttañhetaṃ aṅguttaranikāyaṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.189-190) –

谓‘八十八万仆役族群’者，此所谓五十二万仆役之族群亦称。此语见于《增支部注》曰——

‘‘Upatissamāṇavakassa kīḷanatthāya nadiṃ vā uyyānaṃ vā gamanakāle pañca suvaṇṇasivikāsatāni parivārāni honti, kolitamāṇavakassa pañca ājaññarathasatāni. Dvepi janā pañcapañcamāṇavakasataparivārā hontī’’ti.

“为戏弄上提之族仆役，渡河或游园时，有五百金叶簪之族群；为戏弄库利之族仆役，有五百战车夫之族群。两人共有这五百加五百的族群。”

Rājagahe ca anusaṃvaccharaṃ giraggasamajjaṃ nāma hoti. Tesaṃ dvinnampi ekaṭṭhāneyeva mañcakaṃ bandhanti. Dvepi ekatova nisīditvā samajjaṃ passitvā hasitabbaṭṭhāne hasanti, saṃvegaṭṭhāne saṃvijjanti, dāyaṃ dātuṃ yuttaṭṭhāne dāyaṃ denti. Tesaṃ imināva niyāmena ekadivasaṃ samajjaṃ passantānaṃ paripākagatattā ñāṇassa purimadivasesu viya hasitabbaṭṭhāne hāso vā saṃvegaṭṭhāne saṃvijjanaṃ vā dāyaṃ dātuṃ yuttaṭṭhāne dāyadānaṃ vā nāhosi. Dvepi pana janā evaṃ cintayiṃsu ‘‘kiṃ ettha oloketabbaṃ atthi, sabbepime appatte vassasate apaṇṇattikabhāvaṃ gamissanti, amhehi pana ekaṃ mokkhadhammaṃ gavesituṃ vaṭṭatī’’ti ārammaṇaṃ gahetvā nisīdiṃsu. Tato kolito upatissaṃ āha ‘‘samma upatissa, na tvaṃ aññadivasesu viya haṭṭhapahaṭṭho, anattamanadhātukosi, kiṃ te sallakkhita’’nti. ‘‘Samma kolita, etesaṃ olokane sāro natthi, niratthakametaṃ, attano mokkhadhammaṃ gavesituṃ vaṭṭatī’’ti idaṃ cintayanto nisinnomhīti. Tvaṃ pana kasmā anattamanoti. Sopi tatheva āha. Athassa attanā saddhiṃ ekajjhāsayataṃ ñatvā upatisso evamāha ‘‘amhākaṃ ubhinnaṃ sucintitaṃ, mokkhadhammaṃ pana gavesantehi ekā pabbajjā laddhuṃ vaṭṭati, kassa santike pabbajāmā’’ti.

在王舍城中，有名为“随行聚会者”的群体。彼等二者同地安坐，一同观赏聚会景象，于笑处欢笑，恐怖处惊恐，应给予时机时给予。此类规律中，一日观聚者，至先日犹如已成熟的智慧般，在笑处发笑，恐怖处惊怖，或给予时机，或不予。彼二者亦思考曰：“何物当观，众生皆历经不完百年流转苦难，然吾等当以一解脱法而求解脱”，遂发心坐禅。于是库利对上提曰：“上提啊，尔非如他日轻慢，畏缩无为，尔心无人性何？”上提答曰：“库利啊，于此观察无所关要，此无意义，吾当求我自解脱法。”思量间默坐。尔问“何以谓无‘自性’？”对方亦如是。上提认识己意合一，便语上提曰：“我二人虽善思维，欲求解脱法，皆应从一法出家求得。”

Tena kho pana samayena sañcayo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Te ‘‘tassa santike pabbajissāmā’’ti pañcahi māṇavakasatehi saddhiṃ sañcayassa santike pabbajiṃsu. Tesaṃ pabbajitakālato paṭṭhāya sañcayo atirekalābhaggayasaggappatto ahosi. Te katipāheneva sabbaṃ sañcayassa samayaṃ parimadditvā ‘‘ācariya, tumhākaṃ jānanasamayo ettakova, udāhu uttaripi atthī’’ti pucchiṃsu. Sañcayo ‘‘ettakova, sabbaṃ tumhehi ñāta’’nti āha. Tassa kathaṃ sutvā cintayiṃsu ‘‘evaṃ sati imassa santike brahmacariyavāso niratthako, mayaṃ mokkhadhammaṃ gavesituṃ nikkhantā, so imassa santike uppādetuṃ na sakkā, mahā kho pana jambudīpo, gāmanigamarājadhāniyo carantā avassaṃ mokkhadhammadesakaṃ ācariyaṃ labhissāmā’’ti. Te tato paṭṭhāya ‘‘yattha yattha paṇḍitā samaṇabrāhmaṇā atthī’’ti suṇanti, tattha tattha gantvā pañhasākacchaṃ karonti, tehi puṭṭhaṃ pañhaṃ añño kathetuṃ samattho nāma natthi, te pana tesaṃ pañhaṃ vissajjenti. Evaṃ sakalajambudīpaṃ pariggaṇhitvā nivattitvā sakaṭṭhānameva āgantvā ‘‘samma kolita, yo paṭhamaṃ amataṃ adhigacchati , so ārocetū’’ti katikaṃ akaṃsu. Imameva vatthuṃ saṅkhipitvā dassento ‘‘tatra nesaṃ mahājanaṃ disvā…pe… katikaṃ akaṃsū’’ti āha.

当时，那一聚集的游方者住在王舍城，与众多游方同伴一起。他们彼此说：“我们将在世尊近旁出家。”于是有五十名少年比库与这聚集者一同在世尊面前出家。正是在他们出家的时候，这聚集者获得了超越常分的特殊利益。几个时日之后，他们全面减少了出家的时间，说：“老师，你们知道的时间大概就是这些，大致上已经足够了。”聚集者说：“就是这么多，都是你们知道的全部。”听闻此语后，他们思惟道：“既然如此，在世尊近边修行，却是无益的，我们已经出家来寻找解脱法，而他在世尊面前是不能引发的。广大无比的须弥山般的珍宝之地、各乡邑王城中四处游行的人们，定当会得一位能教导解脱法的老师。”于是他们分别前往各处，听闻有智者婆罗门和沙门处所，就前往和他们问答。众人无论在何处被问，都不能胜任回答，他便放下了他们的问题。这般走遍整个须弥山地后返回，特地来到舍卫城，说：“好吧，谁先得到不死之法，谁便告诉我们。”他们集会，将此事简要说明，并呈现：“那里有一贤人，他们众多，……”等语。

Tattha channaparibbājakassāti setapaṭadharassa paribbājakassa. Tena nāyaṃ naggaparibbājakoti dasseti. Pāsādikena abhikkantenātiādīsu pāsādikenāti pasādāvahena sāruppena samaṇānucchavikena. Abhikkantenāti gamanena. Paṭikkantenāti nivattanena. Ālokitenāti purato dassanena. Vilokitenāti ito cito dassanena. Samiñjitenāti pabbasaṅkocanena. Pasāritenāti tesaṃyeva pasāraṇena. Sabbattha itthambhūtalakkhaṇe karaṇavacanaṃ, tasmā satisampajaññakehi vabhisaṅkhatattā pāsādikaabhikkantapaṭikkantaālokitavilokitasamiñjitapasārito hutvāti vuttaṃ hoti. Okkhittacakkhūti heṭṭhākhittacakkhu. Iriyāpathasampannoti tāya pāsādikaabhikkantāditāya sampannairiyāpatho. Atthikehi upaññātanti ‘‘maraṇe sati amatenapi bhavitabba’’nti evaṃ anumānañāṇena ‘‘atthī’’ti upagataṃ nibbānaṃ nāma, taṃ magganto pariyesanto yannūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyanti sambandho. Sudinnakaṇḍe vuttappakāranti ‘‘dānapatīnaṃ gharesu sālā honti, āsanāni cettha paññattāni honti, upaṭṭhāpitaṃ udakakañjiyaṃ, tattha pabbajitā piṇḍāya caritvā nisīditvā bhuñjanti. Sace icchanti, dānapatīnampi santakaṃ gaṇhanti, tasmā tampi aññatarassa kulassa īdisāya sālāya aññataraṃ kuṭṭamūlanti veditabba’’nti evaṃ vuttappakāraṃ.

此处称为穿白衣的游方者，是指身着白布披肩的游方者。此称谓表示非裸体游行之修行者。所谓『端正』者，指以端庄之貌态，诚敬邀请沙门归依等。『端正』指端庄之礼节或端庄之姿态。『迅捷』指行走迅速；『退却』指出入之回转；『照视』指向前观察；『环视』表示向侧面察视；『收紧』指缩紧身体或紧缩住；『展开』者，此为前述动作的相反意义。整体而言，皆是行为动作的词汇。由此合称，即说明带有端庄之状、迅捷出入、环视观察、收紧展开等特征的游方者。此词属行为描述之表达，故用以形容此类游方者具足迅速作行等能力。称它具有彻底大道的知见，断灭无余，名为涅槃，是据推理得知，即在死亡时必得到不生不灭之法门。其寻求者对这游方者传授法的有联系的结果，猶如链条相连。此处根据《苏提那经》所说有供养者住所、客厅、座位皆已设定，且有被照顾供养，游方者们外出乞食后回归静坐食用属实。若愿赐予供养者礼物，亦合宜知晓其家庭所在以方丈处。

Appaṃ vā bahuṃ vā bhāsassūti paribbājako ‘‘ahaṃ upatisso nāma, tvaṃ yathāsattiyā appaṃ vā bahuṃ vā pāvada, etaṃ nayasatena nayasahassena paṭivijjhituṃ mayhaṃ bhāro’’ti cintetvā evamāha. Nirodho ca nirodhupāyo ca ekadesasarūpekasesanayena ‘‘nirodho’’ti vuttoti dassento ‘‘atha vā’’tiādimāha. Paṭipādentoti nigamento. Imaṃ dhammapariyāyaṃ sutvā virajaṃ vītamalaṃ dhammacakkhuṃ udapādīti ettha paribbājako paṭhamapadadvayameva sutvā sahassanayasampanne sotāpattiphale patiṭṭhahi. Itarapadadvayaṃ sotāpannakāle niṭṭhāsīti veditabbaṃ.

游方者思惟道：“我是名为乌帕提苏的，请你无论是少是多，都要如实告知。是靠千万计划和无数方式使我明了。”其次说明止灭与止灭法门者，分别以十种形式解释“止灭”二字之意。所谓实践，是指带义之名称。由此经闻法语，彼游方者明了无染无垢，法轮显现清净之眼，继之二重止灭道，最初闻法后因具千万计策，实现初果；之后另有第二道双重果，乃于初果时已圆满显现。

Bahukehi kappanahutehīti ettha dasa dasakāni sataṃ, dasa satāni sahassaṃ, sahassānaṃ sataṃ satasahassaṃ, satasahassānaṃ sataṃ koṭi, koṭisatasahassānaṃ sataṃ pakoṭi, pakoṭisatasahassānaṃ sataṃ koṭipakoṭi, koṭipakoṭisatasahassānaṃ sataṃ ekanahutanti veditabbaṃ.

“数百万、数千万”之类，是指十的十次方、十的百次方、以此类推至“亿万”等数量单位。依此类推，十、百、千、万、十万、百万、千万、亿、兆等皆含齐备意思。

§61

61.Athakho sāriputto paribbājako yena moggallāno paribbājako tenupasaṅkamīti (a. ni. aṭṭha. 1.1.189-190; dha. pa. aṭṭha. 1.10 sāriputtattheravatthu) sotāpanno hutvā uparivisese appavattante ‘‘bhavissati ettha kāraṇa’’nti sallakkhetvā theraṃ āha ‘‘bhante, mā upari dhammadesanaṃ vaḍḍhayittha, ettakameva hotu, kahaṃ amhākaṃ satthā vasatī’’ti. Veḷuvane paribbājakāti. ‘‘Bhante, tumhe purato yātha, mayhaṃ eko sahāyako atthi, amhehi ca aññamaññaṃ katikā katā ‘yo paṭhamaṃ amataṃ adhigacchati, so ārocetū’ti, ahaṃ taṃ paṭiññaṃ mocetvā sahāyakaṃ gahetvā tumhākaṃ gatamaggeneva satthu santikaṃ āgamissāmī’’ti pañcapatiṭṭhitena therassa pādesu nipatitvā tikkhattuṃ padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmābhimukho agamāsi.

六十一、时有长老沙利子为游方者，摩嘎剌那亦为游方者。沙利子于获得初果后，详细告知“因缘会形成此果”之义，向长老说：“尊者，请勿增加后续佛法讲说，这样已经足够。我们的师长现居何处？”所谓“竹林园”，就是游方之地。说道：“尊者，从前你有一位助手。彼此之间曾约定：‘那先得无生涅槃者当告知众人。’我已解除那个誓言，带上助手，依你的所行法门赴师所。”他低身伏在长老足下，三次绕行后，随众前往比库庵舍。

§62

62.Sāriputtaṃ paribbājakaṃ etadavocāti ‘‘ajja mayhaṃ sahāyassa mukhavaṇṇo na aññadivasesu viya, addhā anena amataṃ adhigataṃ bhavissatī’’ti amatādhigamaṃ pucchanto etadavoca. Sopissa ‘‘āmāvuso, amataṃ adhigata’’nti paṭijānitvā sabbaṃ pavattiṃ ārocetvā tameva gāthaṃ abhāsi. Gāthāpariyosāne moggallāno paribbājako sotāpattiphale patiṭṭhahi. Tena vuttaṃ ‘‘atha kho moggallānassa paribbājakassa…pe… dhammacakkhuṃ udapādī’’ti. Gacchāma mayaṃ, āvuso, bhagavato santiketi ‘‘kahaṃ samma satthā vasatī’’ti pucchitvā ‘‘veḷuvane kira samma, evaṃ no ācariyena assajittherena kathita’’nti vutte evamāha.

六十二、长老对游方者说：“今日我见助手，以为不会再有别日，他必将得无生涅槃。”问及无生涅槃之法，助手答曰：“尊敬的啊，无生涅槃已经得成。”说毕，将诸法全盘述说，并诵此偈。偈文说完，摩嘎剌那这游方者已证初果。于是说：“正当时，摩嘎剌那游方者……法眼显现……”行脚诸处，问道：“师长现居何所？”答曰：“正是在竹林园，的确是这样，正如尊者阿瑟吉长老所说。”

Sāriputtatthero ca nāmesa sadāpi ācariyapūjakova, tasmā sahāyaṃ moggallānaṃ paribbājakaṃ evamāha ‘‘amhehi adhigataṃ amataṃ amhākaṃ ācariyassa sañcayaparibbājakassapi kathessāma, bujjhamāno paṭivijjhissati, appaṭivijjhanto amhākaṃ saddahitvā satthu santikaṃ gamissati, buddhānaṃ desanaṃ sutvā maggaphalappaṭivedhaṃ karissatī’’ti. Tato dvepi janā sañcayassa santikaṃ agamaṃsu. Tena vuttaṃ ‘‘atha kho sāriputtamoggallānā yena sañcayo paribbājako tenupasaṅkamiṃsū’’ti. Upasaṅkamitvā ca ‘‘ācariya, tvaṃ kiṃ karosi, loke buddho uppanno, svākkhāto dhammo, suppaṭipanno saṅgho, āyāma dasabalaṃ passissāmā’’ti. So ‘‘kiṃ vadatha tātā’’ti tepi vāretvā lābhaggayasaggappavattimeva nesaṃ dīpeti. Te ‘‘amhākaṃ evarūpo antevāsikavāso niccameva hotu, tumhākaṃ pana gamanaṃ vā agamanaṃ vā jānāthā’’ti āhaṃsu. Sañcayo ‘‘ime ettakaṃ jānantā mama vacanaṃ na karissantī’’ti ñatvā ‘‘gacchatha tumhe tātā, ahaṃ mahallakakāle antevāsikavāsaṃ vasituṃ na sakkomī’’ti āha. Te anekehipi kāraṇasatehi taṃ bodhetuṃ asakkontā attano ovāde vattamānaṃ janaṃ ādāya veḷuvanaṃ agamaṃsu. Pañcasu antevāsikasatesu aḍḍhateyyasatā nivattiṃsu, aḍḍhateyyasatā tehi saddhiṃ agamaṃsu. Tena vuttaṃ ‘‘atha kho sāriputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṃ tenupasaṅkamiṃsū’’ti.

沙利迦长老常被人尊敬如老师，故谓与伴侣摩诃迦罗那游方者说：“我们所获得的无上不死法，将向我们师长与这游方修行者讲说。觉悟时当明了，未明时当护持我们的教诲，亲近善知识。听闻如来的教法后，能辨明道与果。”于是两类人近到教法所在。不久传闻道：“沙利迦与摩诃迦罗那携带该法的游方者，前往所在地。”来见后问：“师啊，你在做什么？世出世间佛陀已出世，正法明说，僧团正行，来赏识这十种力量吧。”彼问曰：“说说看吧，尊长。”两人相让，欲推迟报告之时，尊长即呈现果报之光明。众人则说：“愿我们这末住五士终得安乐，你们来去自由。”但游方者答曰：“你们若晓得此事，必不会违犯我的话。去吧，我于童年时就不能居末住五士。”众人多方劝导不能令其改悔，遂引领者来到竹林。他们在五百末住士中辞行又来，共同至八百士处。于是传言：“沙利迦、摩诃迦罗那携八百游方者至竹林。”

Vimutteti yathāvuttalakkhaṇe nibbāne tadārammaṇāya phalavimuttiyā adhimutte ne sāriputtamoggallāne byākāsīti sambandho.

“解脱”一语，依其本质，指的是涅槃之果得解脱。此义为沙利迦与摩诃迦罗那所阐明，二者关系如此。

Evaṃ byākaritvā ca satthā catuparisamajjhe dhammaṃ desento nesaṃ parisāya cariyavasena dhammadesanaṃ vaḍḍhesi, ṭhapetvā dve aggasāvake sabbepi aḍḍhateyyasatā paribbājakā arahattaṃ pāpuṇiṃsu. Satthā ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi, sabbesaṃ kesamassu antaradhāyi, iddhimayapattacīvaraṃ kāyapaṭibaddhaṃ ahosi. Aggasāvakānampi iddhimayapattacīvaraṃ āgataṃ, uparimaggattayakiccaṃ pana na niṭṭhāti. Kasmā? Sāvakapāramīñāṇassa mahantatāya. Athāyasmā mahāmoggallāno pabbajitadivasato sattame divase magadharaṭṭhe kallavāḷagāmakaṃ upanissāya samaṇadhammaṃ karonto thinamiddhaṃ okkamanto satthārā saṃvejito thinamiddhaṃ vinodetvā tathāgatena dinnaṃ dhātukammaṭṭhānaṃ suṇantova uparimaggattayakiccaṃ niṭṭhāpetvā sāvakapāramīñāṇassa matthakaṃ patto. Sāriputtattheropi pabbajitadivasato addhamāsaṃ atikkamitvā satthārā saddhiṃ tameva rājagahaṃ upanissāya sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasuttante desiyamāne suttānusārena ñāṇaṃ pesetvā parassa vaḍḍhitabhattaṃ bhuñjanto viya sāvakapāramīñāṇassa matthakaṃ patto. Tenevāha ‘‘mahāmoggallānatthero sattahi divasehi arahatte patiṭṭhito, sāriputtatthero addhamāsenā’’ti.

如此释说之后，佛陀在四众中宣说法义，增长法教，立成教团。两位主弟子携八百游方阿拉汉得证果。佛陀伸手示现，手中如法衣消失，从而具足神通加持，并授三尊者神通法衣。然而上道行者尚未止息某些精进行为。为何？因其具足弟子智慧之广大。于是，大摩诃迦罗那自出家日起，第七天于摩揭罗国卡廸瓦村居住，修习沙门法，仅微疲倦。被佛陀感召，消除疲倦，听闻佛陀付与的如来真实法帮助他止息上道行。沙利迦长老亦出家半个月后，到那城郊豕鼻地居止，与兄弟长老一同住，师说苦受经，法门相应，忆受念法，增长智慧，如吃到了丰盛食物，增进主诸弟子智慧。因此说：“大摩诃迦罗那经七天即证阿拉汉，沙利迦长老则半个月。”

Yadipi mahāmoggallānatthero na cirasseva arahattaṃ patto, dhammasenāpati tato cirena, evaṃ santepi sāriputtattherova mahāpaññataro. Mahāmoggallānatthero hi sāvakānaṃ sammasanacāraṃ yaṭṭhikoṭiyā uppīḷento viya ekadesameva sammasanto satta divase vāyamitvā arahattaṃ patto. Sāriputtatthero ṭhapetvā buddhānaṃ paccekabuddhānañca sammasanacāraṃ sāvakānaṃ sammasanacāraṃ nippadesaṃ sammasi, evaṃ sammasanto addhamāsaṃ vāyami. Ukkaṃsagatassa sāvakānaṃ sammasanacārassa nippadesena pavattiyamānattā sāvakapāramīñāṇassa ca tathā paripācetabbattā. Yathā hi puriso ‘‘veṇuyaṭṭhiṃ gaṇhissāmī’’ti mahājaṭaṃ veṇuṃ disvā ‘‘jaṭaṃ chindantassa papañco bhavissatī’’ti antarena hatthaṃ pavesetvā sampattameva yaṭṭhiṃ mūle ca agge ca chinditvā ādāya pakkameyya, so kiñcāpi paṭhamataraṃ gacchati, yaṭṭhiṃ pana sāraṃ vā ujuṃ vā na labhati. Aparo tathārūpameva veṇuṃ disvā sace sampattayaṭṭhiṃ gaṇhissāmi, sāraṃ vā ujuṃ vā na labhissāmīti kacchaṃ bandhitvā mahantena satthena veṇujaṭaṃ chinditvā sārā ceva ujū ca yaṭṭhiyo uccinitvā ādāya pakkameyya, ayaṃ kiñcāpi pacchā gacchati, yaṭṭhiyo pana sārā ceva ujū ca labhati, evaṃsampadamidaṃ imesaṃ dvinnaṃ therānaṃ padhānaṃ.

虽然大摩诃迦罗那长老不久便得阿拉汉果位，为法军统帅亦持久深修，但沙利迦方为多慧长老。大摩诃迦罗那苦修，严禁沙门行止，短短11天即圆满阿拉汉果。沙利迦长老开示佛及辟支佛的沙门行为、弟子行为及教理，苦修约半月。否则弟子苦修多，必成熟弟子智慧。譬如人欲砍竹条，见粗竹须先插手内砍断，虽先行但损失本质，无获实用竹条；另一人见竹条，何时取用即取，竹质完整兼得，后者方是珍贵。此即二长老努力之道。

Sammasanacāro ca nāmettha vipassanābhūmi veditabbā sammasanaṃ carati etthāti sammasanacāroti katvā. Tattha buddhānaṃ sammasanacāro dasasahassalokadhātuyaṃ sattasantānagatā anindriyabaddhā ca saṅkhārāti vadanti. Koṭisatasahassacakkavāḷesūti apare. Tathā hi attaniyavasena paṭiccasamuppādanayaṃ otaritvā chattiṃsakoṭisatasahassamukhena buddhānaṃ mahāvajirañāṇaṃ pavattaṃ. Paccekabuddhānaṃ sasantānagatehi saddhiṃ majjhimadesavāsīsattasantānagatā anindriyabaddhā ca saṅkhārā sammasanacāroti vadanti. Jambudīpavāsīsantānagatāti keci. Sasantānagate sabbadhamme parasantānagate ca santānavibhāgaṃ akatvā bahiddhābhāvasāmaññato sammasanaṃ, ayaṃ sāvakānaṃ sammasanacāro. Moggallānatthero pana bahiddhā dhammepi sasantānavibhāgena keci keci uddharitvā sammasi, tañca kho ñāṇena phuṭṭhamattaṃ katvā. Tena vuttaṃ ‘‘yaṭṭhikoṭiyā uppīḷento viya ekadesameva sammasanto’’ti. Tattha ñāṇena nāma yāvatā neyyaṃ vattitabbaṃ, tāvatā avattanato ‘‘yaṭṭhikoṭiyā uppīḷento viyā’’ti vuttaṃ, anupadadhammavipassanāya abhāvato ‘‘ekadesameva sammasanto’’ti vuttaṃ. Dhammasenāpatinopi yathāvuttasāvakānaṃ vipassanāya bhūmiyeva sammasanacāro. Tattha pana thero sātisayaṃ niravasesaṃ anupadañca sammā vipassi. Tena vuttaṃ ‘‘sāvakānaṃ sammasanacāraṃ nippadesaṃ sammasī’’ti.

“苦修”乃指辟支佛、佛众的苦行，苦修行为为除欲断根，所居世界有十亿界，包含七百世佛教共同法，彼辟支佛与中土相应诸住者，俱无限修习苦行。丛名“净土诸行苦修”，即以分别境界和心境，外离诸法分别以修苦行。这为弟子之苦修。摩诃迦罗那亦破除外法，对诸诸法分别修习，以显真正智慧。传言曰：“如被千万苦役般受压迫，士星即于十一日苦修得成。”智慧说明，智慧不可违犯，故说“被千万苦役而成”，非假言也。法军统领亦于此智慧境界苦修。长老悉心无失，一丝不漏唯智正观，故说“弟子真正苦行教理显明”。

Ettha ca sukkhavipassakā lokiyābhiññappattā pakatisāvakā mahāsāvakā aggasāvakā paccekabuddhā sammāsambuddhāti chasu janesu sukkhavipassakānaṃ jhānābhiññāhi anadhigatapaññānepuññattā andhānaṃ viya icchitapadesokkamanaṃ vipassanākāle icchiticchitadhammabhāvanā natthi, te yathāpariggahitadhammamatteyeva vipassanaṃ vaḍḍhenti. Lokiyābhiññappattā pana pakatisāvakā yena mukhena vipassanaṃ ārabhanti, tato aññenapi vipassanaṃ vitthārikaṃ kātuṃ sakkonti vipulañāṇattā. Mahāsāvakā abhinīhārasampannattā tato sātisayaṃ vipassanaṃ vitthārikaṃ kātuṃ sakkonti. Aggasāvakesu dutiyo abhinīhārasampattiyā samādhānassa sātisayattā vipassanaṃ tatopi vitthārikaṃ karoti. Paṭhamo pana tatopi mahāpaññatāya sāvakehi asādhāraṇaṃ katvā vipassanaṃ vitthārikaṃ karoti. Paccekabuddhā tehipi mahābhinīhāratāya attano abhinīhārānurūpaṃ tatopi vitthārikaṃ vipassanaṃ karonti. Buddhānaṃ sammadeva paripūritapaññāpāramīpabhāvitā sabbaññutaññāṇādhigamassa anurūpā yathā nāma katavālavedhaparicayena sarabhaṅgasadisena dhanuggahena khitto saro antarā rukkhalatādīsu asajjamāno lakkheyeva patati, na sajjati na virajjati, evaṃ antarā asajjamānā avirajjamānā vipassanā sammasanīyadhammesu yāthāvato nānānayehi pavattati, yaṃ ‘‘mahāvajirañāṇa’’nti vuccati.

此处，“微妙观察者”乃指世俗小辩士，外道与修行人也。彼等虽具少少禅定神通，未得智慧，彼时观察修习内心法不可得其向标，故观修多以欲念所笼罩，少有正知。彼仅依所受持法数量增进微妙观察。世俗小辩士由朋附弟子之口深入观习，其后学可发展得较广。大弟子因具足修持与出世智慧，能更广发扬详尽内观。主弟子之二弟子次第精进，皆依念力安定渐进内观。首位弟子其智慧尤为广大，能周详内观。辟支佛亦依其修行，发扬相称内观。诸佛悉证圆满智慧与菩萨愿力，得遍知般若，观察法相入微，如猎手射箭般专注无碍，箭穿木叶落地无碍，正如此专注无染内观于诸不同法中运转，此乃“大般若智慧”。

Etesu ca sukkhavipassakānaṃ vipassanācāro khajjotappabhāsadiso, abhiññappattapakatisāvakānaṃ dīpappabhāsadiso, mahāsāvakānaṃ ukkāppabhāsadiso, aggasāvakānaṃ osadhitārakappabhāsadiso, paccekabuddhānaṃ candappabhāsadiso, sammāsambuddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadiso hutvā upaṭṭhāti. Tathā sukkhavipassakānaṃ vipassanācāro andhānaṃ yaṭṭhikoṭiyā gamanasadiso, lokiyābhiññappattapakatisāvakānaṃ daṇḍakasetugamanasadiso, mahāsāvakānaṃ jaṅghasetugamanasadiso, aggasāvakānaṃ sakaṭasetugamanasadiso, paccekabuddhānaṃ mahājaṅghamaggagamanasadiso, sammāsambuddhānaṃ mahāsakaṭamaggagamanasadiso. Tathā buddhānaṃ paccekabuddhānañca vipassanā cintāmayañāṇasaṃvaḍḍhitattā sayambhūñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaḍḍhitattā paropadesasambhūtāti veditabbā.

在这些微细内观者中，内观的修行现象如同蜡烛的火光一般闪烁；在通达神通的弟子中，则如灯火的光泽；在大神通的弟子中，则显如火把的光亮；在上首弟子中，则现如药草星的光辉；在辟支佛中，显现如月光的清凉；在正自觉者中，则如千光明的日轮，群星环绕的光辉，照耀守护众生。如此，微细内观者的内观习行如盲人手持拐杖般谨慎行进；通达神通弟子如同经过树林桥般稳健；大神通弟子如小腿桥般顺畅；上首弟子如车轮桥般坚实；辟支佛如大腿路桥般广阔；正自觉者如大车道般宽广。如此，佛与辟支佛的内观乃由思维开显的智慧增长，并由先天智慧成就，其他人则由听法生起智慧，且由于他人教导而增长，此理应知晓。

Idāni ubhinnampi therānaṃ pubbayogaṃ dassetuṃ ‘‘atīte kirā’’tiādimāha. Taṃ sabbaṃ uttānatthameva.

现在再次为显示两种长老的前因，说‘在过去的时候……’等。以上皆以彰昭其高义为意。

§63

63.Giribbajanagaranti samantā pabbataparikkhittaṃ vajasadisaṃ hutvā tiṭṭhatīti giribbajanti evaṃladdhanāmaṃ rājagahanagaraṃ. Usūyanakiriyāya kammabhāvaṃ sandhāya ‘‘upayogatthe vā’’ti vuttaṃ.

第六十三条。称为山城乃因四周被山环绕，形状如马群驻足之地而得名，故曰山城，乃王舍城。为防嫉恨行为存在，有言‘以资利用’。

Sāriputtamoggallānapabbajjākathāvaṇṇanā niṭṭhitā. · 沙利子与摩嘎剌那出家事之释义已毕。

Upajjhāyavattakathāvaṇṇanā依止师义务事之释义

§64

64. Vajjāvajjaṃ upanijjhāyatīti upajjhāyo, natthi upajjhāyo etesanti anupajjhāyakā. Tenāha ‘‘vajjāvajjaṃ upanijjhāyakena garunā virahitā’’ti. Tattha vajjāvajjanti khuddakaṃ mahantañca vajjaṃ. Vuddhiattho hi ayamakāro ‘‘phalāphala’’ntiādīsu viya. Uttiṭṭhapattanti ettha ucchiṭṭha-saddasamānattho uttiṭṭha-saddo. Tenevāha ‘‘tasmiñhi manussā ucchiṭṭhasaññino, tasmā uttiṭṭhapattanti vutta’’nti. Piṇḍāya caraṇakapattanti iminā pana pattassa sarūpadassanamukhena ucchiṭṭhakappanāya kāraṇaṃ vibhāvitaṃ. Tasminti tasmiṃ piṇḍāya caraṇakapatte.

第六十四条。所谓‘损毁损毁’，即因上师罢黜而生，不复为上师者。故言‘损毁损毁由损毁者所成，严峻而无遗漏’。其中‘损毁’既指小者也指大者。‘增长’指此作法正如‘果与因’等言。‘站立’谓与‘摔倒’同义，‘摔倒’即‘站立’。故言‘那里有人称为摔倒，故谓站立’。‘饭团’作脚踏之物，用膝盖下形状及面相作摔倒缘故，此谓饭团处之地。

§65

65.Sagāravā sappatissāti ettha garubhāvo gāravaṃ, pāsāṇacchattaṃ viya garukaraṇīyatā. Saha gāravenāti sagāravā. Garunā kismiñci vutte gāravavasena patissavanaṃ patisso, patissavabhūtaṃ taṃsabhāgañca yaṃkiñci gāravanti attho. Saha patissenāti sappatissā, ovādaṃ sampaṭicchantāti attho . Patissīyatīti vā patisso, garukātabbo. Tena saha patissenāti sappatissā. Aṭṭhakathāyaṃ pana byañjanavicāraṃ akatvā atthamattameva dassetuṃ ‘‘garukabhāvañceva jeṭṭhakabhāvañca upaṭṭhapetvā’’ti vuttaṃ. Sāhūti sādhu. Lahūti agaru, mama tuyhaṃ upajjhāyabhāve bhāriyaṃ nāma natthīti attho. Opāyikanti upāyapaṭisaṃyuttaṃ te upajjhāyaggahaṇaṃ iminā upāyena tvaṃ me ito paṭṭhāya bhāro jātosīti vuttaṃ hoti. Patirūpanti anurūpaṃ tava upajjhāyaggahaṇanti attho. Pāsādikenāti pasādāvahena kāyavacīpayogena. Sampādehīti tividhasikkhaṃ nipphādehīti attho. Kāyena vāti hatthamuddādiṃ dassento kāyena vā viññāpeti. Gahito tayā…pe… viññāpetīti ‘‘sāhū’’tiādīsu ekaṃ vadantoyeva imamatthaṃ viññāpetīti vuccati. Tenevāha ‘‘idameva hī’’tiādi. Sādhūti sampaṭicchanaṃ sandhāyāti upajjhāyena ‘‘sāhū’’ti vutte saddhivihārikassa ‘‘sādhū’’ti sampaṭicchanavacanaṃ sandhāya. Kasmā nappamāṇanti āha ‘‘āyācanadānamattena hī’’tiādi, saddhivihārikassa ‘‘upajjhāyo me, bhante, hohī’’ti āyācanamattena, upajjhāyassa ca ‘‘sāhū’’tiādinā dānavacanamattenāti attho. Na ettha sampaṭicchanaṃ aṅganti saddhivihārikassa sampaṭicchanavacanaṃ ettha upajjhāyaggahaṇe aṅgaṃ na hoti.

第六十五条。‘有重者，有纯洁者’指此处‘重’乃厚重，如石伞之坚重。含‘与重’即‘有重者’。言‘重’指某物之重，若用作听闻即为‘与听’。‘闻已’即谕令。于论书中未作别解，仅示意‘重性与老性俱摄’。‘善也’为赞成，‘轻也’为不足，对上师之尊敬为妻子般，谓无此则无此义。‘方便’乃依方便法门，即由上师受持，依此方便得以承担重责，谓‘你从此处承担了重荷’。‘相应’指适合上师之承担。‘安抚’乃以悦服心意，身体言语之用。‘完成’谓三种教法完成，‘施与’以身体示之。‘领取’即接纳之意。‘善也’此等语表明同义之表述。故言‘此乃贱也’等。‘善也’为期待心，敬上师言‘善也’凭信意。为何说明‘不可轻视’，言‘请你作我上师’依请求而言，对上师亦此施与言。此非期待语，敬信者使用‘善也’语非施与。因而敬信者‘上师，请做我的上师’，以此请求为施与，故而‘善也’非指期待。‘相符’指相合于上师之承担。‘安抚’即身体作用。‘完成’为三种教法完成。‘接纳’表示‘善也’等语即为上述意涵。

§66

66.Sammāvattanāti sammāpavatti. Assāti saddhivihārikassa. Tādisameva mukhadhovanodakaṃ dātabbanti utumhi sarīrasabhāve ca ekākāre tādisameva dātabbaṃ. Dve cīvarānīti pārupanaṃ saṅghāṭiñca sandhāya vadati. Yadi evaṃ ‘‘saṅghāṭiyo’’ti kasmā vuttanti āha ‘‘sabbañhi cīvaraṃ saṅghaṭitattā saṅghāṭīti vuccatī’’ti. Padavītihārehīti ettha padaṃ vītiharati etthāti padavītihāro, padavītiharaṇaṭṭhānaṃ dūtavilambitaṃ akatvā samagamane dvinnaṃ padānaṃ antare muṭṭhiratanamattaṃ. Padānaṃ vā vītiharaṇaṃ abhimukhaṃ haritvā nikkhepo padavītihāroti evamettha attho daṭṭhabbo. Ito paṭṭhāyāti ‘‘na upajjhāyassa bhaṇamānassā’’ti ettha vutta na-kārato paṭṭhāya. Sabbattha dukkaṭāpatti veditabbāti ‘‘īdisesu gilānopi na muccatī’’ti dassanatthaṃ vuttaṃ. Aññampi hi yathāvuttaṃ upajjhāyavattaṃ anādariyena akarontassa agilānassa vattabhede sabbattha dukkaṭameva. Teneva vakkhati ‘‘agilānena hi saddhivihārikena saṭṭhivassenapi sabbaṃ upajjhāyavattaṃ kātabbaṃ, anādarena akarontassa vattabhede dukkaṭaṃ. Na-kārapaṭisaṃyuttesu pana padesu gilānassapi paṭikkhittakiriyaṃ karontassa dukkaṭamevā’’ti (mahāva. aṭṭha. 64). Āpattiyā āsannavācanti āpattijanakameva vacanaṃ sandhāya vadati. Yāya hi vācāya āpattiṃ āpajjati, sā vācā tassā āpattiyā āsannāti vuccati.

第六十六条。‘正承担’者，即‘正负担’者。‘是也’谓信者。如此应给予口中水作净身浴，且人体结构应统一整齐。谓穿两件袈裟，含上衣与桑伽缦。若言‘桑伽缦’为何如此？曰‘一切袈裟因桑伽缦故名’。词缀去除谓断词之法，离开此点谓断词执法，即断词取承时两词间无过多节制。此为断词执法用法。‘后面观’，谓非上师所言。应知一切恶行皆因疾病而起，故有言‘此类疾病者不释放’。他者亦如是，何况上师不得怠慢而行。故言‘由病者与信者，六十年中应承担一切上师负担，怠慢行者则恶劣。未有怠慢合适处，病者亦应有适当被养护者’（摩诃婆沙经64经文）。‘临近戒戒’，义为引起恶果之语。言语致恶报之语称为临近恶戒语。

Cīvarena pattaṃ veṭhetvāti ettha ‘‘uttarāsaṅgassa ekena kaṇṇena veṭhetvā’’ti gaṇṭhipadesu vuttaṃ. Gāmeti gāmapariyāpanne tādise kismiñci padese. Antaraghareti antogehe. Paṭikkamaneti āsanasālāyaṃ. Tikkhattuṃ pānīyena pucchitabboti sambandho, ādimhi majjhe anteti evaṃ tikkhattuṃ pucchitabboti attho. Upakaṭṭhoti āsanno. Dhotavālikāyāti nirajāya parisuddhavālikāya. Sace pahotīti vuttamevatthaṃ vibhāveti ‘‘na kenaci gelaññena abhibhūto hotī’’ti. Pariveṇaṃ gantvāti upajjhāyassa pariveṇaṃ gantvā.

披衣时应把袈裟角折叠，这里说是「用上衣的一只耳角去折」，《结合节要》中有所述。所谓『去村落』，是说在村庄附近的某个地点；『内宅』者，谓宅内。『退回』指退还或归还到座堂。关于三筒沾水应擦拭之说，是指关系到污渍，起初擦拭时要擦拭中间部位，引申为彻底擦拭。『近侧』即称靠近的意思。『洗净后之布条』是指脱下后清洁的布条。若说「如果湿了」的出处，说明此处解释是依《出家戒律》所说「无一被污湿所染」。至于去见导师，是指去导师处拜见。

Upajjhāyavattakathāvaṇṇanā niṭṭhitā. · 依止师义务事之释义已毕。

§67

67. Saddhivihārikavattakathā uttānatthāyeva.

第六十七条关于信心安住的开示，为了利益提升而叙述。

Nasammāvattanādikathāvaṇṇanā不正行等事之释义

§68

68. Nasammāvattanādikathāyaṃ gehassitapemanti ‘‘pitā me aya’’nti evaṃ uppannapemaṃ. Upajjhāyamhi pitucittupaṭṭhānameva hi idha gehassitapemaṃ nāma. Na hi idaṃ akusalapakkhiyaṃ gehassitapemaṃ sandhāya vuttaṃ paṭividdhasaccānaṃ pahīnānugedhānaṃ tadasambhavato, na ca bhagavā bhikkhū saṃkilese niyojeti, gehassitapemasadisattā pana pemamukhena mettāsineho idha vuttoti veditabbaṃ. ‘‘Tesu eko vattasampanno bhikkhu…pe… tesaṃ anāpattī’’ti vacanato sace eko vattasampanno bhikkhu ‘‘bhante, tumhe appossukkā hotha, ahaṃ tumhākaṃ saddhivihārikaṃ antevāsikaṃ vā gilānaṃ upaṭṭhahissāmi, ovaditabbaṃ ovadissāmi, iti karaṇīyesu ussukkaṃ āpajjissāmī’’ti vadati, te eva vā saddhivihārikādayo ‘‘bhante, tumhe kevalaṃ appossukkā hothā’’ti vadanti, vattaṃ vā na sādiyanti , tato paṭṭhāya ācariyupajjhāyānaṃ anāpattīti vadanti. Sesamettha uttānameva.

第六十八条关于不得妄议的教理中，提及对父母的爱称为『父亲是我父』之意。此处家庭爱护之感，正是对父母心意的维护。因这非恶法的坏行，未曾为《五戒》之不善法中排除、破戒、弃绝的对象，故世尊并不因其亲情约束而使比库犯戒。家庭之爱实际是以慈爱为根本，应当如此理解。若有一位修行具足的比库，对方受病而不能自由，此比库愿意照顾、指导、教诲，必然产生热诚的关怀。信心修行的比库或众亦如是，若有人说『比库们应当心地平和毫无不安，我当做你们在信心修行方面的伴侣、保护者，并予教导』，当被视为有积极用心，即称为『无过失』。这是解释完毕。

Nasammāvattanādikathāvaṇṇanā niṭṭhitā. · 关于不正当行持等论述的解释已结束。

Rādhabrāhmaṇavatthukathāvaṇṇanā拉达婆罗门事论的解释。

§69

69. Rādhabrāhmaṇavatthumhi kiso ahosīti khādituṃ vā bhuñjituṃ vā asakkonto tanuko ahosi appamaṃsalohito. Uppaṇḍuppaṇḍukajātoti sañjātuppaṇḍuppaṇḍukabhāvo paṇḍupalāsappaṭibhāgo. Dhamanisanthatagattoti pariyādinnamaṃsalohitattā sirājāleneva santharitagatto. Adhikāranti adhikiriyaṃ, sakkāranti vuttaṃ hoti. Kataṃ jānantīti kataññuno, kataṃ pākaṭaṃ katvā jānantīti katavedino. Kiṃ pana thero bhagavatā bārāṇasiyaṃ tīhi saraṇagamanehi anuññātaṃ pabbajjaṃ upasampadañca na jānātīti? No na jānāti. Yadi evaṃ ‘‘kathāhaṃ, bhante, taṃ brāhmaṇaṃ pabbājemi upasampādemī’’ti kasmā āhāti imaṃ anuyogaṃ sandhāyāha ‘‘kiñcāpi āyasmā sāriputto’’tiādi. Parimaṇḍalehīti paripuṇṇehi. Aññathā vā vattabbaṃ aññathā vadatīti ‘‘bhante’’ti vattabbaṃ ‘‘bandhe’’ti vadati.

第六十九条关于拉讷婆罗门事件，病弱到既不能吃亦不能咀嚼，肤色异常红润。所谓『胖乎乎』者，指臃肿软弱之状。『血络充斥』是指被血丝环绕如同血红的丝帘缠绕。『权位』解释为掌权，『敬礼』意为表示尊敬。『知恩』者，即有所感激，承认所为可知。世尊为何不知彼长老在巴拉那西有三重皈依，却不肯批准受具足戒及出家？答案是否定的，世尊本无所不知。若某日有意将婆罗门出家受戒时，世尊为何要嘱咐他并提及「阿耆多沙利佛」，是因场所已备足等故。或许还有别的原因，就说法说义而已。弟子们用『师父』称谓较多。

§71-73

71-73.Samanantarāti anantaraṃ. Paṇṇattivītikkamaṃ karotīti sikkhāpadavītikkamaṃ karoti. Attabhāvapariharaṇatthaṃ nissīyantīti nissayā, piṇḍiyālopabhojanādikā cattāro paccayā. Tattha piṇḍiyālopabhojananti jaṅghapiṇḍiyabalena caritvā ālopamattaṃ laddhabhojanaṃ. Atirekalābhoti ‘‘piṇḍiyālopabhojanaṃ nissāyā’’ti evaṃ vuttabhikkhāhāralābhato adhikalābho saṅghabhattādi. Tattha sakalassa saṅghassa dātabbabhattaṃ saṅghabhattaṃ. Katipaye bhikkhū uddisitvā dātabbabhattaṃ uddesabhattaṃ. Nimantetvā dātabbabhattaṃ nimantanaṃ. Salākaṃ gāhāpetvā dātabbabhattaṃ salākabhattaṃ. Ekasmiṃ pakkhe ekadivasaṃ dātabbabhattaṃ pakkhikaṃ. Uposathe dātabbabhattaṃ uposathikaṃ. Pāṭipadadivase dātabbabhattaṃ pāṭipadikaṃ. Vitthārakathā nesaṃ senāsanakkhandhakavaṇṇanāyaṃ āvi bhavissati.

第七十一至七十三条『连即』即连续发生之意。『犯戒罪』是指犯戒法度与修学准则。『去除自我觉得』，以他依之为缘，指托赖于布施或伙食等四种条件。此四条件，如托赖布施力量所得之供养食物。所谓多得者，即依赖供养食物获得的多余饮食，是为众僧的食粮。『一切众僧可予供养之食』称为僧粮。部分比库所指定的供养者称为指定食粮者。邀请来的供养食物为“邀请食粮”，托以签条约定称为“签条食粮”。一月一次的供养称为“月供养”，浴日供养称为“浴日供养”，修道日供养称为“修道日供养”。对这些内容的详细解释，将在《宿舍篇集》注释中出现。

Vihāroti pākāraparicchinno sakalo āvāso. Aḍḍhayogoti · 『寺院』者，为垣墙所围限的整个住处。『半边屋』者，

Dīghapāsādo. Garuḷasaṇṭhānapāsādotipi vadanti. Pāsādoti caturassapāsādo. Hammiyanti muṇḍacchadanapāsādo. Apare pana bhaṇanti ‘‘vihāro nāma dīghamukhapāsādo, aḍḍhayogo ekapassacchadanakasenāsanaṃ , tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā, tena taṃ ekapassacchadanakaṃ hoti, pāsādo āyatacaturassapāsādo, hammiyaṃ muṇḍacchadanaṃ candikaṅgaṇayutta’’nti. Guhāti pabbataguhā. Pūtimuttanti yaṃ kiñci muttaṃ. Yathā suvaṇṇavaṇṇopi kāyo ‘‘pūtikāyo’’ti vuccati, evaṃ abhinavampi muttaṃ pūtimuttameva. Sesamettha uttānatthameva.

长殿。亦称为「鹰巢殿」。『殿』是指四角造型的建筑。『覆顶』亦称为剃度法座的顶篷。有些人说「僧舍名为长面殿，有一个坡合为东向坐席，一边比另一边墙高，故此为单坡顶，称为四边长坡殿，有覆顶如剃发形状」。『窟』指山洞。『纯净无染』者，谓无污秽。譬如黄金色体，称为『纯净体』，新制的如是亦称纯净之物。以上内容解释完毕。

Rādhabrāhmaṇavatthukathāvaṇṇanā niṭṭhitā. · 拉达婆罗门事论的解释已结束。

Ācariyavattakathāvaṇṇanā老师行仪论的解释。

§75

75. Upasenavatthumhi āciṇṇanti caritaṃ vattaṃ anudhammatā. Kacci bhikkhu khamanīyanti bhikkhu kacci tuyhaṃ idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ khamanīyaṃ sakkā khamituṃ sahituṃ pariharituṃ, na kiñci dukkhaṃ uppādetīti. Kacci yāpanīyanti kacci sabbakiccesu yāpetuṃ sakkā, na kiñci antarāyaṃ dassetīti. Jānantāpi tathāgatātievamādi yaṃ parato ‘‘kati vassosi tvaṃ bhikkhū’’tiādinā pucchi, tassa parihāradassanatthaṃ vuttaṃ. Tatrāyaṃ saṅkhepattho – tathāgatā nāma jānantāpi sace tādisaṃ pucchākāraṇaṃ hoti, pucchanti. Sace pana tādisaṃ pucchākāraṇaṃ natthi, jānantāpi na pucchanti. Yasmā pana buddhānaṃ ajānanaṃ nāma natthi, tasmā ‘‘ajānantāpī’’ti 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.

75. 关于恭敬供养，有人说行为应依法而行。问曰：是否有比库能够包容同伴，有人是否能包容自身这四轮九门的身体？能够包容、忍受、照护身体者，因无生起任何苦难。又问：是否有比库能够圆满完成一切事，有人能在所有事业中成就？他们不会显露任何障碍。即使世尊如是知晓，有人向彼如来诸佛提出诸如“你已多少年为比库”等问时，此乃为显示其包容之道而回答。此处所归纳者为：若如来知晓此类提问即有人提问，则他们会问。若无此类提问，则即使知晓也不问。又因无明佛陀无此说，故不以“无明者亦如是”称之。因时有所知而问者，若时机存在，亦按时机而问；若不适时，则不问。即便提问，世尊只问与要义、缘起因果有关之事，不问无益处之事。原因为何？因无益事导致佛陀智慧之桥梁受损。所谓桥梁即修道之路，桥梁被毁即如同破坏修道之法门而灭绝。

Idāni atthasaṃhitanti ettha yaṃ atthanissitaṃ vacanaṃ tathāgatā pucchanti, taṃ dassento ‘‘dvīhi ākārehī’’tiādimāha. Tattha ākārehīti kāraṇehi . Dhammaṃ vā desessāmāti aṭṭhuppattiyuttaṃ suttaṃ vā pubbacaritakāraṇayuttaṃ jātakaṃ vā kathayissāma. Sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti sāvakānaṃ vā tāya pucchāya vītikkamaṃ pākaṭaṃ katvā garukaṃ vā lahukaṃ vā sikkhāpadaṃ paññapessāma āṇaṃ ṭhapessāma. Atilahunti atisīghaṃ.

现在所说的具意义者，即指世尊所问诸有依缘而生之二种事物，所谓两种构成。于此，构成即因缘。譬如宣说佛法、讲授有八正道相续之经典，或以先世因缘所作之本生故事为喻。又向在家弟子宣讲戒律，回应问询，透彻说明，将戒律分为重者与轻者。速而深入地讲授。

§76

76. Aññatitthiyavatthumhi aññatitthiyapubboti pubbe aññatitthiyo bhūtoti aññatitthiyapubbo. Ettha (a. ni. aṭṭha. 2.3.62) ca titthaṃ jānitabbaṃ, titthakaro jānitabbo , titthiyā jānitabbā, titthiyasāvakā jānitabbā. Tattha titthaṃ nāma dvāsaṭṭhi diṭṭhiyo. Ettha hi sattā taranti uppilavanti ummujjanimujjaṃ karonti, tasmā ‘‘tittha’’nti vuccanti. Tāsaṃ diṭṭhīnaṃ uppādetā titthakaro nāma pūraṇakassapādiko. Tassa laddhiṃ gahetvā pabbajitā titthiyā nāma. Te hi titthe jātāti titthiyā, yathāvuttaṃ vā diṭṭhigatasaṅkhātaṃ titthaṃ etesaṃ atthīti titthikā, titthikā eva titthiyā. Tesaṃ paccayadāyakā titthiyasāvakāti veditabbā. Sahadhammikaṃ vuccamānoti sahadhammikena vuccamāno, karaṇatthe upayogavacanaṃ. Pañcahi sahadhammikehi sikkhitabbattā, tesaṃ vā santakattā ‘‘sahadhammika’’nti laddhanāmena buddhapaññattena sikkhāpadena vuccamānoti attho. Pasūroti tassa nāmaṃ. Paribbājakoti gihibandhanaṃ pahāya pabbajjupagato.

76. 关于他宗教教义之事，先述前他宗教者，即过去曾存在之他宗教。此处记载于《增支部.律藏.八卷第二册》第三章第六十二节，教义谓之宗派，立教者谓之教派创立者，信徒谓之弟子。此宗派所称“教派”者共有六十二种见解。众生于此轮回中苦难流转，悲苦既生起，故名“宗派”。各宗派教义创立者被称为教派创立者。学者出家皈依此教派，称为教派弟子。此种门派宗教，简称教派弟子。此弟子为教派基本成员。因其为入门弟子，受教义依止，故称教派弟子。因具条件，修学而成，具佛陀智慧之戒律，即以“信仰伙伴”称之。此名之涵义为实用对应关系。须以五种同法受教，以彼为基础修习，故以此为“信仰伙伴”名称。畜生谓之彼名。游方者谓放弃俗世牵挂而出家行脚者。

Taṃyeva titthāyatananti ettha dvāsaṭṭhidiṭṭhisaṅkhātaṃ titthameva āyatananti titthāyatanaṃ, titthaṃ vā etesaṃ atthīti titthino, titthiyā, tesaṃ āyatanantipi titthāyatanaṃ. Āyatananti ca ‘‘assānaṃ kambojo āyatanaṃ, gunnaṃ dakkhiṇapatho āyatana’’nti ettha sañjātiṭṭhānaṃ āyatanaṃ nāma.

同为教派领域者，此处指六十二见解之宗派领域，称为教派之境界，简称教派领域。此处教派者，亦作教派宗派、教派弟子之含义。领域亦谓场所。所谓领域者，即有座位之处，如‘‘阿萨那·羯莫注音为‘座位’、处所，冈纳·南方之路亦作‘处’’’，即所谓境地。

‘‘Manorame āyatane, sevanti naṃ vihaṅgamā;

“在美丽的领域中，飞鸟们翱翔其上；

Chāyaṃ chāyatthino yanti, phalatthaṃ phalabhojino’’ti. (a. ni. 5.38) –

投下阴影的枝叶成为其荫庇，结果时，果实养育众生。”（《增支部·律藏》第五卷第三十八节）——

Ettha samosaraṇaṭṭhānaṃ. ‘‘Pañcimāni, bhikkhave, vimuttāyatanānī’’ti (a. ni. 5.26) ettha kāraṇaṃ, taṃ idha sabbampi labbhati. Sabbepi hi diṭṭhigatikā sañjāyamānā imāsuyeva dvāsaṭṭhiyā diṭṭhīsu sañjāyanti, samosaramānāpi etāsuyeva samosaranti sannipatanti, diṭṭhigatikabhāve ca nesaṃ imāyeva dvāsaṭṭhi diṭṭhiyo kāraṇaṃ, tasmā yathāvuttaṃ titthameva sañjātiādinā atthena āyatananti titthāyatanaṃ, tenevatthena titthīnaṃ āyatanantipi titthāyatanaṃ.

此处所论为依止之处。所谓“第五者，比库们，为解脱之境界”之义，在此皆可得之。诸法中，因见之由来而生于此六十二种见解中，诸见皆由此而生。众生互相依止，聚合此种见，且在见之根据中，此六十二种见即为因故。故这里所谓“行者所依之境界”即为依止之境界，依此义，依止者之境界亦为依止者之境界。

Āyasmato nissāya vacchāmīti ettha āyasmatoti upayogatthe sāmivacanaṃ, āyasmantaṃ nissāya vasissāmīti attho. Byatto…pe… vuttalakkhaṇoyevāti parisupaṭṭhāpakabahussutaṃ sandhāya vadati. Pañcahupāli aṅgehītiādīsu yaṃ vattabbaṃ, taṃ parato āvi bhavissati.

“依止具寿者”一语中，依据具寿者之尊称作代词使用，意指“依止于具寿者而居住”。经中云“既分散……以所说为特征”，此语于多处经文中广泛提及。论及如“五戒护持”等，应留待后续解释。

Ācariyavattakathāvaṇṇanā niṭṭhitā. · 老师行仪论的解释已结束。

Paṇāmanākhamāpanākathāvaṇṇanā逐出与忏悔之论释

§80

80. Yaṃ pubbe lakkhaṇaṃ vuttanti sambandho, ‘‘teneva lakkhaṇena nissayantevāsikassa āpatti veditabbā’’ti potthakesu pāṭho dissati, ‘‘na teneva lakkhaṇena nissayantevāsikassa āpatti veditabbā’’ti evaṃ panettha pāṭho veditabbo. Saddhivihārikassa vuttalakkhaṇena nissayantevāsikassa āpatti na veditabbāti evaṃ panettha atthopi veditabbo. Aññathā ‘‘nissayantevāsikena hi yāva ācariyaṃ nissāya vasati, tāva sabbaṃ ācariyavattaṃ kātabba’’nti idaṃ virujjheyya. Idañhi vacanaṃ nissayantevāsikassa amuttanissayasseva vattaṃ akarontassa āpattīti dīpeti. Tasmā saddhivihārikassa yathāvuttavattaṃ akarontassa nissayamuttakassa amuttakassapi āpatti, nissayantevāsikassa pana amuttanissayasseva āpattīti gahetabbaṃ. Teneva visuddhimaggepi (visuddhi. 1.41) ñātipalibodhakathāyaṃ –

八十。先前说之标志为缘，由此标志可知依止者之过失，此义于注释书中可见为“不可凭此标志知依止者之过失”，今此宜知此义。信行者以所说之标志，过失不可得知，此义亦应知。否则，将断定：“依止者仅依止于老师，师在时一切须遵其事”，此说应废弃。此语表明依止者若不依止于老师而行为不当，则为过失。故依信践行者论，当依止者若不依止老师即为过失，依止者若依止则无过失。此亦为净道经内亲属译解之义。

‘‘Ñātīti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā, ghare mātā pitā bhaginī bhātāti evamādikā. Te gilānā imassa palibodhā honti, tasmā so palibodho upaṭṭhahitvā tesaṃ pākatikakaraṇena upacchinditabbo. Tattha upajjhāyo tāva gilāno sace lahuṃ na vuṭṭhāti, yāvajīvaṃ paṭijaggitabbo. Tathā pabbajjācariyo upasampadācariyo saddhivihāriko upasampāditapabbājitaantevāsikasamānupajjhāyakā ca. Nissayācariya uddesācariya nissayantevāsika uddesantevāsikasamānācariyakā pana yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā’’ti –

“亲属”者，指寺院中如师、导师、信行者、同依止者与同师等亲密如家人者，如母、父、姊妹、兄弟等。此辈若病，亲属当照料病者，予以扶助治疗。导师及出家教师、信行者、同依止者，皆为依止师之同伴。依止师或同依止者，至依止之目的未尽前，不得分离，须持续照顾。

Vibhāgena vuttaṃ. Ayañca vibhāgo ‘‘teneva lakkhaṇena nissayantevāsikassa āpatti veditabbā’’ti evaṃ pāṭhe sati na yujjeyya. Ayañhi pāṭho saddhivihārikassa viya nissayantevāsikassapi yathāvuttavattaṃ akarontassa nissayamuttakassa amuttakassapi āpattīti imamatthaṃ dīpeti, tasmā vuttanayenevettha pāṭho gahetabbo.

经文分明说：“由此标志，应知依止者之过失”，此说不得废除。此义即指信行者如是依止者，若不依止老师而行为失范，即为过失。故此段经章应采纳。

Pabbajjaupasampadadhammantevāsikehi pana…pe… tāva vattaṃ kātabbanti pabbajjācariyaupasampadācariyadhammācariyānaṃ · 「出家、达上、法、依止弟子等……乃至……应行其事」者，出家阿阇梨、达上阿阇梨、法阿阇梨之

Etehi yathāvuttavattaṃ kātabbaṃ. Tattha yena sikkhāpadāni dinnāni, ayaṃ pabbajjācariyo. Yena upasampadakammavācā vuttā, ayaṃ upasampadācariyo. Yo uddesaṃ paripucchaṃ vā deti, ayaṃ dhammācariyoti veditabbaṃ. Sesamettha uttānameva.

以上诸法应依前述而行。持有戒律者为出家导师。以具足受戒之语者为受戒导师。问经内容者当知为法师。余者以名称表明。

Paṇāmanākhamāpanākathāvaṇṇanā niṭṭhitā. · 逐出与忏悔之论释已毕。

Nissayapaṭippassaddhikathāvaṇṇanā依止与舍依止之论释

§83

83. Nissayapaṭippassaddhikathāyaṃ disaṃ gatoti puna āgantukāmo anāgantukāmo vā hutvā vāsatthāya kañci disaṃ gato. Bhikkhuno sabhāgatanti pesalabhāvaṃ. Oloketvāti upaparikkhitvā. Vibbhante…pe… tattha gantabbanti ettha sace kenaci karaṇīyena tadaheva gantuṃ asakkonto katipāhena gamissāmīti gamane saussāho hoti, rakkhatīti vadanti. Mā idha paṭikkamīti mā idha pavisi. Tatreva vasitabbanti tattheva nissayaṃ gahetvā vasitabbaṃ. Taṃyeva vihāraṃ…pe… vasituṃ vaṭṭatīti ettha upajjhāyena pariccattattā upajjhāyasamodhānaparihāro natthi, tasmā upajjhāyena samodhānagatassapi ācariyassa santike gahitanissayo na paṭippassambhati.

关于依止的清净之义说——说“去某方”，是指又起行欲去者，或非欲去者，曾入某方住处。比库所称『大众所在』，是指众多聚集之处。『观察』者，谓谨慎观察。谓其发散……如是称呼。若当去处在此，若因某种所当为而无法去，则在去行中会生厌恶心，谓有人言『护持』之意。不可在此退避，不可入此。须当住于此，依止此处而住。『此处之止宿……』谓依近导师之命而无可逃脱之事，因此即便依近导师经营而与师共同居止，依止便不会生于彼处。

Ācariyamhānissayapaṭippassaddhīsu ācariyo pakkanto vā hotīti ettha ‘‘pakkantoti disaṃ gato’’tiādinā upajjhāyassa pakkamane yo vinicchayo vutto, so tattha vuttanayeneva idhāpi sakkā viññātunti taṃ avatvā ‘‘koci ācariyo āpucchitvā pakkamatī’’tiādinā aññoyeva nayo āraddho, ayañca nayo upajjhāyapakkamanepi veditabboyeva. Īdisesu hi ṭhānesu ekattha vuttalakkhaṇaṃ aññatthāpi daṭṭhabbaṃ. Sace dve leḍḍupāte atikkamitvā nivattati, paṭippassaddho hotīti ettha ettāvatā disāpakkanto nāma hotīti antevāsike anikkhittadhurepi nissayo paṭippassambhati. Ācariyupajjhāyā dve leḍḍupāte atikkamma aññasmiṃ vihāre vasantīti bahiupacārasīmāyaṃ antevāsikasaddhivihārikānaṃ vasanaṭṭhānato dve leḍḍupāte atikkamma aññasmiṃ senāsane vasanti, antoupacārasīmāyaṃ pana dve leḍḍupāte atikkamitvāpi vasato nissayo na paṭippassambhati. ‘‘Sacepi ācariyo muñcitukāmova hutvā nissayapaṇāmanāya paṇāmetī’’tiādi sabbaṃ upajjhāyassa āṇattiyampi veditabbaṃ. Sesamettha uttānameva.

关于依止的清净要义中，教师离去时，此谓“去某方”等名句，乃指引进近导师之离开，已于此地昭示决定。此示决一旦昭示，即可知晓，此乃现今亦可通达。于是大致起一疑问：『某教师询问后即离开』及类似语，有不同解释开端，此种解释亦须于近导师离开时为知。此等场合之一，处于某处统一之业标志，应于其他处亦当见。若越过两块土地后返回，则称依止清净。故此所谓数方远去，乃谓外出住宿之人，虽然至近处未现远离，依止亦清净。教师与近导师于两块土地越过之后，于另一处住止者，乃外处安住区域有界外，乃因近导师信众所住区域具有两个越过之处，于内处安住区域越过二块土地者，虽已越过，但于依止处皆不觉有清净心。『若教师虽有离去之意而欲依止时则请收受』等言，皆当察知近导师之教诫。以上为本段终结。

Nissayapaṭippassaddhikathāvaṇṇanā niṭṭhitā. · 依止与舍依止之论释已毕。

Upasampādetabbapañcakakathāvaṇṇanā应授达上五法之论释

§84

84.Pañcahi, bhikkhave, aṅgehi samannāgatenātiādīsu na sāmaṇero upaṭṭhāpetabboti upajjhāyena hutvā sāmaṇero na gahetabbo. Ayamattho aṅguttaranikāyaṭṭhakathāyaṃ (a. ni. aṭṭha. 3.5.251-253) vuttoyeva.

第八十四节。比库们，谓有五种肢体具足时，初学比库不得被近导师纳受照管。此理已于增支部注疏中明说（增支部注疏三卷第五本第251至253页）如所述。

‘‘Attānameva paṭhamaṃ, patirūpe nivesaye;

‘自我自身是第一，在夫子处应安住；

Athaññamanusāseyya, na kilisseyya paṇḍito’’ti. (dha. pa. 158) –

及随后劝诫他人，应无过失，贤者如是。’（法句经158偈）——

Imassa anurūpavasena paṭhamaṃ tāva attasampattiyaṃ niyojetuṃ ‘‘na asekkhena sīlakkhandhenā’’tiādi vuttaṃ, na āpattiaṅgavasena. Tattha asekkhena sīlakkhandhenāti asekkhassa sīlakkhandho asekkho sīlakkhandho nāma. Asekkhassa ayanti hi asekkho, sīlakkhandho. Evaṃ sabbattha. Evañca katvā vimuttiñāṇadassanasaṅkhātassa paccavekkhaṇañāṇassapi asekkhatā upapannā. Asekkhasīlanti ca na maggaphalameva adhippetaṃ, atha kho yaṃkiñci asekkhasantāne pavattasīlaṃ lokiyalokuttaramissakassa sīlassa idhādhippetattā. Samādhikkhandhādīsupi vimuttikkhandhapariyosānesu ayameva nayo. Tasmā yathā sīlasamādhipaññakkhandhā missakā adhippetā, evaṃ vimuttikkhandhopīti tadaṅgavimuttiādayopi veditabbā, na paṭippassaddhivimutti eva. Vimuttiñāṇadassanaṃ pana lokiyameva. Teneva saṃyuttanikāyaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 1.1.135) vuttaṃ ‘‘purimehi catūhi padehi lokiyalokuttarasīlasamādhipaññāvimuttiyo kathitā, vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ hoti, taṃ lokiyamevā’’ti.

此处谓依此相符为第一，指自已的成熟，应用于“不可无修习戒体”等语，非指犯戒之肢体。戒体之不退转者称为“无退转之戒体”，此乃指不退转的戒体，无退转者名为无退转戒体。此理一切处皆然。依此而成就解脱现知观见之智慧时，仍会生起无退转之定性。所谓无退转戒不仅止于圣者果位的决定，而是任何一切无退转之存在，世间与出世间三明达者，其戒定慧之统摄理应证成于此。于定及解脱蕴终止等处，亦应如是观察。故戒定慧蕴与出世间诸蕴慧蕴相应，亦如理当观解脱蕴，非指仅清净解脱。解脱之智慧与现观，仍属世间法。依《相应部注疏》（相应部注疏第一卷第一本135页）所言：“前人于四大根本处，已说世间与出世间之戒定慧解脱，解脱智慧观见即观知，仍属世间。”

Assaddhotiādīsu tīsu vatthūsu saddhā etassa natthīti assaddho. Sukkapakkhe saddahatīti saddho, saddhā vā etassa atthītipi saddho. Natthi etassa hirīti ahiriko, akusalasamāpattiyā ajigucchamānassetaṃ adhivacanaṃ. Hirī etassa atthīti hirimā. Na ottappatīti anottappī, akusalasamāpattiyā na bhāyatīti vuttaṃ hoti. Tabbiparīto ottappī. Kucchitaṃ sīdatīti kusīto, hīnavīriyassetaṃ adhivacanaṃ. Āraddhaṃ vīriyaṃ etassāti āraddhavīriyo, sammappadhānayuttassetaṃ adhivacanaṃ. Muṭṭhā sati etassāti muṭṭhassati, naṭṭhassatīti vuttaṃ hoti. Upaṭṭhitā sati etassāti upaṭṭhitassati, niccaṃ ārammaṇābhimukhappavattasatissetaṃ adhivacanaṃ.

“信解”等三种根本对象中，“信心”之义即缺失故称“无信”。从良善之正面说，则称之为“信”，若有信心，亦通于其义。不存在者称为“以无耻”为义，即失于不善之发生、沾染之着的称呼。以“耻”为义即“羞愧”。“无怖”则名“不恐怖”，又因失于不善之发生，不对舍恐怖而有宣说。理当相反则称为“畏”。“懦怯”称为“怯懦”，乃无志者之称呼。用“精进已起”而言，则为“起精进”，即配合正确之努力的称呼。以“断念”而言，称为“断念”，谓无断念者。以“现念”而言，则称为“现念”，谓常行于缘境之念也。

Adhisīlesīlavipanno ca ajjhācāre ācāravipanno ca āpajjitvā avuṭṭhito. Sassatucchedasaṅkhātaṃ antaṃ gaṇhāti gāhayatīti vā antaggāhikā, micchādiṭṭhi. Purimāni dve padānīti ‘‘na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā’’ti imāni dve padāni.

因违犯持戒行为，受持戒者及行为不善者陷于堕落，不得不离脱。所谓断法、结法之一端，即“戒律终止”，谓终极之师法所摄纳、收留者；“执法”等亦同属该语。又非善见，谓错误见解。昔时有两个词句谓：“不适合在世之末居住，或不能适任于庄严的信心修行，亦不能照顾病人，或被倾向憎恶、嫌恶之念所染污或使其产生。”此为二语义。

Abhivisiṭṭho uttamo samācāroti abhisamācāro, abhisamācārova sikkhitabbato sikkhāti ābhisamācārikā sikkhā, abhisamācāraṃ vā ārabbha paññattā sikkhā ābhisamācārikā. Maggabrahmacariyassa ādibhūtāti ādibrahmacariyakā, ubhatovibhaṅgapariyāpannasikkhāyetaṃ adhivacanaṃ. Teneva ‘‘ubhatovibhaṅgapariyāpannaṃ ādibrahmacariyakaṃ, khandhakavattapariyāpannaṃ ābhisamācārika’’nti visuddhimagge (visuddhi. 1.11) vuttaṃ. Tasmā sekkhapaṇṇattiyanti ettha sikkhitabbato sabbāpi ubhatovibhaṅgapariyāpannā paṇṇattīti gahetabbā. Teneva gaṇṭhipadepi vuttaṃ ‘‘sekkhapaṇṇattiyanti pārājikamādiṃ katvā sikkhitabbasikkhāpadapaññattiya’’nti. Sesamettha uttānatthameva.

“被瞩目者，优良之行为”谓思考修行中所生之行为，即“优良行为”，此为学术中所言。所谓“应学”即涉及学业、修习，称为“应学行为”，始于专定之学术名义。此亦属路径出世间生活之根本本分。『清净道论』中称“此即由二义分别之出世生活根本，及戒律所摄之应学行为”。故“应学名义”乃指全部由二义分别法摄受者之学术。又在条文中也说“应学名义即犯了巴拉基咖等之戒应学修行之规定”。以上皆是上行。

Upasampādetabbapañcakakathāvaṇṇanā niṭṭhitā. · 应授达上五项之论述的注释已结束。

Aññatitthiyapubbavatthukathāvaṇṇanā曾为外道者事之论述的注释

§86

86. Aññatitthiyavatthumhi ājīvako acelakoti duvidho naggaparibbājakoti āha ‘‘naggaparibbājakasseva ājīvakassa vā’’tiādi. Tattha ājīvako upari ekameva vatthaṃ upakacchake pavesetvā paridahati, heṭṭhā naggo. Acelako sabbena sabbaṃ naggoyeva.

第八十六项。在异度城市居住者中有两种称呼：一者以‘阿耶独活者’称谓，二者以‘裸体游方者’称焉。谓：“裸体游方者或阿耶独活者”，如是说。此中阿耶独活者仅于一部生活场所脱衣露体而行，且隐蔽下部；裸体游方者则全面全身裸体无所掩盖。

§87

87.Āmisakiñcikkhasampadānaṃ nāma appamattakasseva deyyadhammassa anuppadānaṃ. Rūpūpajīvikāti attano rūpaṃyeva nissāya jīvantiyo. Vesiyā gocaro mittasanthavavasena upasaṅkamitabbaṭṭhānaṃ assāti vesiyāgocaro. Esa nayo sabbattha. Yobbanappattā yobbanātītā vāti ubhayenapi mahallikā anividdhakumāriyova vadati. Bhikkhuniyo nāma ussannabrahmacariyā, tathā bhikkhūpi. Tesaṃ aññamaññavisabhāgavatthubhāvato santhavavasena upasaṅkamane katipāheneva brahmacariyantarāyo siyāti āha ‘‘tāhi saddhiṃ khippameva vissāso hoti, tato sīlaṃ bhijjatī’’ti. Sesamettha uttānameva.

第八十七项。所谓极少所有之衣物财富，如给予天人之供养亦稀有。所谓形色之生计，即以自身形体为依托所得之生活。所谓居住场所，即指住所、牧场、聚居处，乃应当亲近而往来之处。此之道理普遍适用。所谓青春再未有之意，指双方皆谓少男少女以处女身份尚未受损失。比库尼名曰精进之戒行者，比库亦同。因相互不共，乃适中相宜之处欲为干扰，无过多障碍，因故有谕曰：“因彼相应，速致信服，继而戒律得以生起”。以上皆详上品所述。

Aññatitthiyapubbavatthukathāvaṇṇanā niṭṭhitā. · 曾为外道者事之论述的注释已结束。

Pañcābādhavatthukathāvaṇṇanā五种疾病事之论述的注释

§88

88. Pañcābādhavatthumhi nakhapiṭṭhippamāṇanti ettha ‘‘kaniṭṭhaṅgulinakhapiṭṭhi adhippetā’’ti tīsupi gaṇṭhipadesu vuttaṃ. ‘‘Tañce nakhapiṭṭhippamāṇampi vaḍḍhanakapakkhe ṭhitaṃhoti, na pabbājetabbo’’ti iminā sāmaññato lakkhaṇaṃ dassitaṃ, tasmā yattha katthaci sarīrāvayavesu nakhapiṭṭhippamāṇaṃ vaḍḍhanakapakkhe ṭhitañce, na vaṭṭatīti siddhaṃ. Evañca sati nakhapiṭṭhippamāṇampi avaḍḍhanakapakkhe ṭhitañce, sabbattha vaṭṭatīti āpannaṃ, tañca na sāmaññato adhippetanti padesaviseseyeva niyametvā dassento ‘‘sace panā’’tiādimāha. Sace hi avisesena nakhapiṭṭhippamāṇaṃ avaḍḍhanakapakkhe ṭhitaṃ vaṭṭeyya, ‘‘nivāsanapārupanehi pakatipaacchanne ṭhāne’’ti padesaniyamaṃ na kareyya, tasmā nivāsanapārupanehi pakatipaṭicchannaṭṭhānato aññattha nakhapiṭṭhippamāṇaṃ avaḍḍhanakapakkhe ṭhitampi na vaṭṭatīti siddhaṃ, nakhapiṭṭhippamāṇato khuddakataraṃ pana avaḍḍhanakapakkhe vaḍḍhanakapakkhe vā ṭhitaṃ hotu, vaṭṭati nakhapiṭṭhippamāṇato khuddakatarassa vaḍḍhanakapakkhe avaḍḍhanakapakkhe vā ṭhitassa mukhādīsuyeva paṭikkhittattā.

第八十八项。在五种身体障碍事项中，有指“指甲与甲皮”的称谓，即所谓“三指之甲皮”。此二语三处经文均有言及。曰“若此甲皮亦处于增长时节，不应受具足出家戒”，依此表法定理。故此只要身体部分有指甲甲皮之增长时节，则不得受具足戒，已成定理。如此即便是因指甲甲皮之存在于增长时节，也不应于任何部位所居住。且此为一般表象规约，所以以地域上的特别规定加以限定，言曰“若然则……”，即若不加区别，指甲甲皮若处于增长时节则应允许，此规定设计乃排除故意为之。由此知在住所屋顶或被遮盖部位之外，下又不得有指甲甲皮处于增长时节者，否则应定为非法。据此理也即使指甲甲皮较短处于增长时节或停滞时节，均不应被考虑，但若较小指甲甲皮处于增长或停滞时节，其端面位置若有成屑状剥裂即是常见状。

Gaṇḍepi imināva nayena vinicchayo veditabbo. Tattha pana mukhādīsu kolaṭṭhimattato khuddakataropi gaṇḍo na vaṭṭatīti visuṃ na dassito. ‘‘Mukhādike appaṭicchannaṭṭhāne avaḍḍhanakapakkhe ṭhitopi na vaṭṭatī’’ti ettakameva hi tattha vuttaṃ, tathāpi kuṭṭhe vuttanayena mukhādīsu kolaṭṭhippamāṇato khuddakataropi gaṇḍo na vaṭṭatīti viññāyati, tasmā avaḍḍhanakapakkhe ṭhitopīti ettha pi-saddo avuttasampiṇḍanattho. Tena kolaṭṭhimattato khuddakataropi na vaṭṭatīti ayamattho dassitoyevāti ayamamhākaṃ khanti. Pakativaṇṇe jāteti rogahetukassa vikāravaṇṇassa abhāvaṃ sandhāya vuttaṃ. Kolaṭṭhimattakoti badaraṭṭhippamāṇo. Suchaviṃ kāretvāti sañjātachaviṃ kāretvā. ‘‘Sañchaviṃ kāretvā’’tipi pāṭho, vijjamānachaviṃ kāretvāti attho. Padumapuṇḍarīkapattavaṇṇanti rattapadumasetapadumavasena padumapattavaṇṇaṃ. Sosabyādhīti khayarogo.

须当由此法则判断此“疙瘩”。然而于口等处的疙瘩，因其质地较粗糙，虽较小者亦不洁净，故不被容许。所谓“口等处虽立于增大侧，不容许”，此处仅言此而已，但借“疙瘩”之说，知于口等处质地较粗者亦不被容许，故谓虽立于增大侧亦是不应令存在，此处“立于增大侧”之说，亦是为了完整表达含义。由此疙瘩质地较粗且小者不可容许之意得以显现，此即本章忍耐之义。对此“因脏秽所生之病”描述的缺失，乃阐述之缘起。所谓“质地较粗者”即如芒果粗糙似者。所谓“制造暗影”，意指造成影子。亦有“使产生遮蔽”之文，意谓制造阴影。所谓“莲花之色”即夜莲及白莲之色。所谓“流泄病”，即变异性疾病。

Pañcābādhavatthukathāvaṇṇanā niṭṭhitā. · 五种疾病事之论述的注释已结束。

Rājabhaṭādivatthukathāvaṇṇanā王卒等事之论述的注释

§90-96

90-96. Rājabhaṭādivatthūsu āhaṃsūti manussā vadiṃsu. Tasmā…pe… evamāhāti yasmā sayaṃ dhammassāmī, tasmā bhikkhūhi apabbājitabbaṃ coraṃ aṅgulimālaṃ pabbājetvā āyatiṃ akaraṇatthāya bhikkhūnaṃ sikkhāpadaṃ paññapento ‘‘na, bhikkhave, dhajabandho coro pabbājetabbo, yo pabbājeyya, āpatti dukkaṭassā’’ti āha. Uparamantīti viramanti nivattanti. Bhinditvāti andubandhanaṃ bhinditvā. Chinditvāti saṅkhalikabandhanaṃ chinditvā. Muñcitvāti rajjubandhanaṃ muñcitvā. Vivaritvāti gāmabandhanādīsu gāmadvārādīni vivaritvā. Apassamānānaṃ vā palāyatīti purisaguttiyaṃ purisānaṃ apassamānānaṃ palāyati. Upaḍḍhupaḍḍhanti thokaṃ thokaṃ.

90至96节中说“人类如国王士兵等称呼我为蚂蚁。”于是……如是说，因为自己为法的主人，所以告诫比库们，不应收留盗贼安姑利摩罗入僧团，应使之剃度，以使其不再干犯佛门戒律，因言曰：“比库们，名为“旗帜带者”的盗贼不可收容，谁若收容则犯重罪。”谓“止息”即停止，“回转”即回归，“断裂”指断开哑巴绑缚，“砍断”指切断链环缚缚，“释放”指解开绳索绑缚，“解开”指于村庄拘束及村门等处解开。所谓“不显现”或“逃逸”，意为群众中的无赖及恶人逃匿。所谓一点一点分断。

§97

97. Abhisekādīsu bandhanāgārādīni sodhenti, taṃ sandhāyāha ‘‘sabbasādhāraṇena vā nayenā’’ti. Sace sayameva paṇṇaṃ āropenti, na vaṭṭatīti tā bhujissitthiyo ‘‘mayampi dāsiyo homā’’ti sayameva dāsipaṇṇaṃ likhāpenti, na vaṭṭati. Takkaṃ sīse āsittakasadisāva hontīti yathā adāse karontā takkena sīsaṃ dhovitvā adāsaṃ karonti, evaṃ ārāmikavacanena dinnattā adāsāva teti adhippāyo. Takkāsiñcanaṃ pana sīhaḷadīpe cārittanti vadanti. Neva pabbājetabboti vuttanti kappiyavacanena dinnepi saṅghassa ārāmikadāsattā evaṃ vuttaṃ. Nissāmikadāso nāma yassa sāmikā saputtadārādayo matā honti, na koci tassa pariggāhako, sopi pabbājetuṃ na vaṭṭati, taṃ pana attanāpi bhujissaṃ kātuṃ vaṭṭati. Ye vā pana tasmiṃ raṭṭhe sāmino, tehipi kārāpetuṃ vaṭṭati. ‘‘Devadāsiputtaṃ pabbājetuṃ vaṭṭatī’’ti tīsu gaṇṭhipadesu vuttaṃ. Dāsassa pabbajitvā attano sāmike disvā palāyantassa āpatti natthīti vadanti. Sesaṃ sabbattha uttānameva.

97节说，受加冕仪式及戒律院清理时，故称“全部通用之法则。”若自己加冕，讳言不容许，武装佣人说“我们也是奴才”，自己写奴仆证，仍不容许。如同使用棍棒对头部清理，习惯于此俗务，曰随俗施与礼物，谓以俗习推定。锡兰称为“涂护头皮”的习俗。称其不应受戒，因为即使赐予，亦是俗家给予僧团的庄园。所谓无主庄园，是指庄园主人有妻子子女等亲属，无他人管理，连本人亦不能往戒，只能管理庄园。至于在该国中庄园主人，仍可遣令管理。又称“天之奴仆子可受戒”，于三处规则中言有此许诺。又言若受戒后见自己庄园主人逃逸，则无罪。其他规条均依大意表达。

Rājabhaṭādivatthukathāvaṇṇanā niṭṭhitā. · 王臣等事之论述解释完毕。

Nissayamuccanakakathāvaṇṇanā解除依止之论述解释。

§103

103. Nissayamuccanakassa vattesu pañcakachakkesu pana ubhayāni kho pana…pe… anubyañjanasoti ettha ‘‘sabbopi cāyaṃ pabhedo mātikāṭṭhakathāyaṃ ñātāyaṃ ñāto hotī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Āpattiṃ jānātītiādīsu ca ‘‘pāṭhe avattamānepi ‘idaṃ nāma katvā idaṃ āpajjatī’ti jānāti ce, vaṭṭatī’’ti tattheva vuttaṃ. Tañca kho pubbe pāṭhe paguṇe kateti gahetabbanti ca ācariyupajjhāyānampi eseva nayoti ca keci vadanti. Sesamettha uttānameva.

103节说，寄宿住宿场所中五轮监狱中二者……如说“此处所有区别均于注释中明了。”言于所犯事知悉等处，若经诵读段落辨知该行为属犯戒，则许可。此事之前约定先做标记，便于导师师长等均知晓此理，众师亦有此约定。其余处亦依大意表达。

Nissayamuccanakakathāvaṇṇanā niṭṭhitā. · 解除依止之论述解释完毕。

Rāhulavatthukathāvaṇṇanā拉胡喇事之论述解释。

§105

105. Rāhulavatthumhi tattheva vihariṃsūti sabbepi te arahattaṃ pattakālato paṭṭhāya ariyā nāma majjhattāva hontīti rañño pahitasāsanaṃ dasabalassa anārocetvāva tattha vihariṃsu. Ekadivasaṃ jātaṃ kāḷudāyiṃ nāma amaccanti ayaṃ kira (a. ni. aṭṭha. 1.1.225) padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kulappasādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bodhisattassa mātukucchiyaṃ paṭisandhiggahaṇadivase kapilavatthusmiṃyeva amaccagehe paṭisandhiṃ gaṇhi. Jātadivase bodhisattena saddhiṃyeva jātoti taṃ divasaṃyeva dukūlacumbaṭake nipajjāpetvā bodhisattassa upaṭṭhānatthāya nayiṃsu. Bodhisattena hi saddhiṃ bodhirukkho rāhulamātā catasso nidhikumbhiyo ārohaniyahatthī kaṇḍako channo kāḷudāyīti ime satta ekadivase jātattā sahajātā nāma ahesuṃ. Athassa nāmaggahaṇadivase sakalanagarassa udaggacittadivase jātoti udāyītveva nāmaṃ akaṃsu. Thokaṃ kāḷadhātukattā pana kāḷudāyī nāma jāto. So bodhisattena saddhiṃ kumārakīḷaṃ kīḷanto vuddhiṃ agamāsi.

105节记载，罗睺陀之事，当时住于彼处，应得阿拉汉果之后，众圣中位列中中者。国王未曾颁布十倍兵力法令，因而居于此处。一日生一名名曰黑毒之孩童，传言此人在莲花生佛时期，于鸿雁城名门望族中诞生。听闻佛陀之法，对佛师为一位比库母亲众人尊敬之尊者所在之家贵族，在该地方施行权力事务。其生当日，因接触恶蛇，众多水罐上被其一同同生出七人，称为“同生者”。生辰宣布日，乃全城欢庆之日，号称振奋众心之日。由黑色元素组成黑毒者乃其名。与菩萨同在时，游玩童子戏，成长并依此闻讯。

Saṭṭhimattāhigāthāhīti –

六十则诗歌。

‘‘Aṅgārino dāni dumā bhadante;

『愤怒者』今正于尊者，

Phalesino chadanaṃ vippahāya;

抛弃不做好果的遮蔽，

Te accimantova pabhāsayanti;

如火焰般放射光明，

Samayo mahāvīra bhāgīrasānaṃ. (theragā. 527)

是伟大比库长老巴迦吉舍那的时代。

‘‘Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ;

既不极寒亦不极热，不极饥渴如饿鹳，

Saddalā haritā bhūmi, esa kālo mahāmunī’’ti. –

绿草丰茂的土地，正是大圣者的时节。」

Ādikāhi saṭṭhimattāhi gāthāhi. ‘‘Pokkharavassanti pokkharapattavaṇṇamudaka’’nti gaṇṭhipadesu vuttaṃ. Pokkharapattappamāṇaṃ majjhe uṭṭhahitvā anukkamena satapaṭalaṃ sahassapaṭalaṃ hutvā vassanakavassantipi vadanti. Tasmiṃ kira vassante temetukāmāva tementi, na itare. Ekopi rājā vā…pe… gato natthīti dhammadesanaṃ sutvā pakkantesu ñātīsu ekopi rājā vā rājamahāmatto vā ‘‘sve amhākaṃ bhikkhaṃ gaṇhathā’’ti nimantetvā gato natthi. Pitāpissa suddhodanamahārājā ‘‘mayhaṃ putto mama gehaṃ anāgantvā kahaṃ gamissatī’’ti animantetvāva agamāsi, gantvā pana gehe vīsatiyā bhikkhusahassānaṃ yāguādīni paṭiyādāpetvā āsanāni paññāpesi.

开始约有六十余偈，谓「池水常盈池岸满，水色清澈池中舞」语，属汇集词。谓池岸大小各异，纵横布列成百、千叶，犹如雨季水常满溢故称“雨季常满”。谓在此雨季内，当如池水盈溢，如是而已，非他雨季也。即使诸王……等来访亦无人，闻佛法后，守护者及亲族中无一诸王或宰相邀请佛乞乞戒。佛之父，清净种王大臣曰：“吾子还未回府，将往何处？”佛未邀便去，回府时有二十余千比库奉献斋食及供座。

Kulanagareti ñātikulassa nagare. Uṇhīsato paṭṭhāyāti sīsato paṭṭhāya. Uṇhīsanti hi uṇhīsasadisattā bhagavato paripuṇṇanalāṭassa paripuṇṇasīsassa ca etaṃ adhivacanaṃ. Bhagavato hi dakkhiṇakaṇṇacūḷikato paṭṭhāya maṃsapaṭalaṃ uṭṭhahitvā sakalanalāṭaṃ chādayamānaṃ pūrayamānaṃ gantvā vāmakaṇṇacūḷikāya patiṭṭhitaṃ saṇhatamatāya suvaṇṇavaṇṇatāya pabhassaratāya paripuṇṇatāya ca rañño baddhauṇhīsapaṭṭo viya virocati. Bhagavato kira imaṃ lakkhaṇaṃ disvā rājūnaṃ uṇhīsapaṭṭaṃ akaṃsu. Aññe pana janā aparipuṇṇasīsā honti, keci kappasīsā, keci phalasīsā, keci aṭṭhisīsā, keci tumbasīsā, keci kumbhasīsā, keci pabbhārasīsā, bhagavato pana āraggena vaṭṭetvā ṭhapitaṃ viya suparipuṇṇaṃ udakapubbuḷasadisampi hoti. Teneva uṇhīsaveṭhitasīsasadisattā uṇhīsaṃ viya sabbattha parimaṇḍalasīsattā ca uṇhīsasīsoti bhagavā vuccati.

「戾利城市」即家族亲族之城镇。头顶发髻者亦称头顶支。头顶支乃谓诸如世尊圆满头发顶部之头冠。佛于右耳颞上扬起肉膜，覆盖整个头顶，往前至左耳颞顶，紧密洁净，金色明亮，圆满如王侯头冠，故谓之头顶支。诸王见此真观，各自拥有头顶支。众人头发不圆满，或秃，或散乱，或粗糙，或有剃则，或蓬松，或似罐口，或如荆棘，或如伞盖。世尊之头发丰润如耸立之墙，丰富如满水之泡沫。由此头顶支故，故称为「头顶支」者，谓如头顶冠饰，是一切处圆满头发之总称，故世尊为头顶支。

Narasīhagāthāhināma aṭṭhahi gāthāhīti –

「狮子偈」者名，共八偈曰：

‘‘Siniddhanīlamudukuñcitakeso;

「发黑青如池水，头发微卷如池草；

Sūriyanimmalatalābhinalāṭo;

日光丽照无尘，头顶光泽若莲叶；

Yuttatuṅgamudukāyatanāso;

披肩丝滑柔软长，芳香气息居如厕。」

Raṃsijālavitato narasīho’’ti. (jā. aṭṭha. 1.santikenidānakathā; apa. aṭṭha. 1.santikenidānakathā) –

『卷须遍身的雄狮』者，（此语见于）《寓言集·八》与《苦行八集·八》中有关邻近缘起的说明。

Evamādikāhi aṭṭhahi gāthāhi. Gaṇṭhipadesu pana –

以上诸句共八偈。如论中所说，至于『结节词』却有——

‘‘Cakkavaraṅkitarattasupādo;

『轮王印记光辉的足迹，

Lakkhaṇamaṇḍitaāyatapaṇhi;

有特征宝饰的广大步伐，

Cāmarachattavibhūsitapādo;

配以羽扇宝盖装饰的足迹，

Esa hi tuyha pitā narasīho.

此乃你的父亲，那雄狮。』

‘‘Sakyakumāravaro sukhumālo;

贤良敏捷的萨咖王子，温和柔软之人；

Lakkhaṇacittikapuṇṇasarīro;

形貌端正、心志坚定、身心圆满；

Lokahitāya gato naravīro;

为了救世利众而行，堪为人中英雄；

Esa hi tuyha pitā narasīho.

这正是你们的父亲，人中狮王。

‘‘Puṇṇasasaṅkanibho mukhavaṇṇo;

其面色似满月，光华流转；

Devanarāna piyo naranāgo;

是天众喜爱的人类之王者。

Mattagajindavilāsitagāmī;

前往马达迦津那城游乐的人；

Esa hi tuyha pitā narasīho.

这就是你之父，人中狮王。

‘‘Khattiyasambhavaaggakulīno;

贵族出身的战士种姓；

Devamanussanamassitapādo;

天人与人间众生共尊敬；

Sīlasamādhipatiṭṭhitacitto;

品德、禅定稳固而心态平和；

Esa hi tuyha pitā narasīho.

这就是你之父，人中狮王。

‘‘Āyatayuttasusaṇṭhitanāso;

「身形宽宽，姿态端正」；

Gopakhumo abhinīlasunetto;

「守护牢固，目光明澈清晰」；

Indadhanūabhinīlabhamūko;

「身披蓝色披风，却目盲听闻不明」；

Esa hi tuyha pitā narasīho.

「此者即是你之父，世间的雄狮。」

‘‘Vaṭṭasuvaṭṭasusaṇṭhitagīvo ;

「身形宽大且端庄」；

Sīhahanū migarājasarīro;

「狮首猛兽之身，如狮王之躯体。」

Kañcanasucchaviuttamavaṇṇo;

光洁鲜明、色泽殊胜，

Esa hi tuyha pitā narasīho.

此乃汝之父，人中狮子。

‘‘Siniddhasugambhiramañjusaghoso;

『威严庄重、声音悦耳动听，

Hiṅgulabandhukarattasujivho;

指甲如钩、牙齿锋利尖锐，

Vīsativīsatisetasudanto;

二十又二十，洁白光明，

Esa hi tuyha pitā narasīho.

此乃汝之父，人中狮子。』

‘‘Añjanavaṇṇasunīlasukeso ;

『荼蘼色青皓丽者』；

Kañcanapaṭṭavisuddhanalāṭo;

『黄金织成袈裟、额头洁净者』；

Osadhipaṇḍarasuddhasuuṇṇo;

『药师青白净洁者』；

Esa hi tuyha pitā narasīho.

『此者汝父乃人狮也』。

‘‘Gacchatinilapathe viya cando;

『行于蓝潭之上若明月』；

Tāragaṇāpariveṭhitarūpo;

『星宿围绕之状』。

Sāvakamajjhagato samaṇindo;

此句谓皈依弟子居中之沙门。

Esa hi tuyha pitā narasīho’’ti. (jā. aṭṭha. 1.santikenidānakathā) –

此句说：他是你们的父亲，犹如狮子般的人。（出自《长部》八·时近因缘）——

Imā nava gāthāyopi ettha dassitā, tā pana ‘‘aṭṭhahi gāthāhī’’ti vacanena na samenti. Uṇhīsato paṭṭhāya yāva pādatalāti vuttānukkamopi tattha na dissati. Bhikkhāya caratīti bhikkhācāro.

这里也展示了九句偈语，但文中称其为“八句偈语”，实不相符。因为从起首到脚底称之为“八句偈”，却无法看见。此乃比库的行为法。

Uttiṭṭheti uttiṭṭhitvā paresaṃ gharadvāre ṭhatvā gahetabbapiṇḍe. Nappamajjheyyāti piṇḍacārikavattaṃ hāpetvā paṇītabhojanāni pariyesanto uttiṭṭhe pamajjati nāma, sapadānaṃ piṇḍāya caranto pana nappamajjati nāma, evaṃ karonto uttiṭṭhe nappamajjeyya. Dhammanti anesanaṃ pahāya sapadānaṃ caranto tameva bhikkhācariyadhammaṃ sucaritaṃ care. Sukhaṃ setīti desanāmattametaṃ, evaṃ panetaṃ bhikkhāya cariyadhammaṃ caranto dhammacārī idhaloke ca paraloke ca catūhipi iriyāpathehi sukhaṃ viharatīti attho.

“起立”的本义是起身、站立，后因对他人乞食施舍，应站立迎取故。所谓“不懈怠”，是指断除行乞者的不正行为，搜求合适食物而起立，不懈怠。乞食时徘徊而不懈怠，正如此而行。持守法谓弃除不安之念，行于乞食之路，正行此比库行为法。所谓“安乐”，乃教诲目的，持修此比库行为法者，于此世及彼世四种行路皆安乐也。

Dutiyagāthāya na naṃ duccaritanti vesiyādibhede agocare caranto naṃ bhikkhācariyadhammaṃ duccaritaṃ carati nāma, evaṃ acaritvā taṃ dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care. Sesamettha vuttatthameva. Imaṃ pana dutiyagāthaṃ pitu nivesanaṃ gantvā abhāsīti veditabbaṃ. Teneva theragāthāsaṃvaṇṇanāyaṃ (theragā. aṭṭha. 1.156 nandattheragāthāvaṇṇanā) ācariyadhammapālattherena vuttaṃ ‘‘dutiyadivase piṇḍāya paviṭṭho ‘uttiṭṭhe nappamajjeyyā’ti gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā nivesanaṃ gantvā ‘dhammaṃ care sucarita’nti gāthāya mahāpajāpatiṃ sotāpattiphale rājānañca sakadāgāmiphale patiṭṭhāpesī’’ti. Dhammapadaṭṭhakathāyampi (dha. pa. aṭṭha. 1.12 nandattheravatthu) vuttaṃ ‘‘punadivase piṇḍāya paviṭṭho ‘uttiṭṭhe nappamajjeyyā’ti gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā ‘dhammaṃ care’ti gāthāya mahāpajāpatiṃ sotāpattiphale rājānañca sakadāgāmiphale patiṭṭhāpesī’’ti.

第二偈中不称其为恶行者，因其虽处巷陌等不净之处，行乞行为未为恶行。如此行持其法谓善行，非恶行。此处解释与上文一致。该第二偈宜视为父业归依之表现，应明了之。对此长老偈颂释（《长老偈注》第一卷第156偈，难陀长老偈注）云：“第二日乞食时作‘起立而不懈怠’偈，因执父的须陀洹果位，至住地而行‘持守法行善’偈，因大巴伽巴娣执须陀洹果位，又国王执斯陀迦米果位。”《法句经注》（第一卷第12偈，难陀长老传）亦言：“次日乞食时作‘起立而不懈怠’偈，因执父须陀洹果位，于大国王住所‘持守法’之偈，大巴伽巴娣及国王亦执斯陀迦米果位。”

Dhammapālajātakaṃ sutvā anāgāmiphale patiṭṭhāsīti punekadivasaṃ rājanivesane katapātarāso ekamantaṃ nisinnena raññā ‘‘bhante, tumhākaṃ dukkarakārikakāle ekā devatā maṃ upasaṅkamitvā ‘putto te kālakato’ti āha. Ahaṃ tassā vacanaṃ asaddahanto ‘na mayhaṃ putto bodhiṃ appatvā kālaṃ karotī’ti paṭikkhipinti vutte idāni kathaṃ saddahissatha, pubbepi aṭṭhikāni dassetvā ‘putto te mato’ti vutte na saddahitthā’’ti imissā aṭṭhuppattiyā mahādhammapālajātakaṃ kathesi. Taṃ sutvā rājā anāgāmiphale patiṭṭhahi.

听闻此《法护本生经》，国王证到阿那含位。次日王宫内，一群大臣入内时独坐一旁，女王对尊者说：“尊者，难行时节有一天神近前说：‘你有子为时间所困。’我对此言不信，言‘我无子，未得菩提不作时间’，反驳之前。今如何信？从前示现八岁，言‘子属我’。”此八岁事出《大法护本生经》。闻此后，国王得证阿那含果位。

Kesavissajjananti kulamariyādavasena kesoropanaṃ. Paṭṭabandhoti yuvarājapaṭṭabandho. Abhinavagharappavesanamaho gharamaṅgalaṃ, vivāhakaraṇamaho āvāhamaṅgalaṃ. Chattamaṅgalanti yuvarājachattamaṅgalaṃ. Janapadakalyāṇīti (udā. aṭṭha. 22) janapadamhi kalyāṇī uttamā chasarīradosarahitā pañcakalyāṇasamannāgatā. Sā hi yasmā nātidīghā nātirassā nātikisā nātithūlā nātikāḷā nāccodātāti atikkantā mānusaṃ vaṇṇaṃ, appattā dibbaṃ vaṇṇaṃ, tasmā chasarīradosarahitā. Chavikalyāṇaṃ maṃsakalyāṇaṃ nahārukalyāṇaṃ aṭṭhikalyāṇaṃ vayakalyāṇanti imehi pana pañcahi kalyāṇehi samannāgatattā pañcakalyāṇasamannāgatā nāma. Tassā hi āgantukobhāsakiccaṃ natthi. Attano sarīrobhāseneva dvādasahatthaṭṭhāne ālokaṃ karoti, piyaṅgusāmā vā hoti suvaṇṇasāmā vā, ayamassā chavikalyāṇatā. Cattāro panassā hatthapādā mukhapariyosānañca lākhārasaparikammakataṃ viya rattapavāḷarattakambalasadisaṃ hoti, ayamassā maṃsakalyāṇatā. Vīsati pana nakhapattāni maṃsato amuttaṭṭhāne lākhārasapūritāni viya muttaṭṭhāne khīradhārāsadisāni honti, ayamassā nahārukalyāṇatā. Dvattiṃsa dantā suphusitā sudhotavajirapanti viya khāyanti, ayamassā aṭṭhikalyāṇatā. Vīsativassasatikāpi samānā soḷasavassuddesikā viya hoti nivalipalitā, ayamassā vayakalyāṇatā. Iti imehi pañcahi kalyāṇehi samannāgatattā janapadakalyāṇīti vuccati.

以头发装饰表示对家族的不敬，称为头发的整饰。王太子的披肩称为王太子披肩服饰。新房入住房屋时的吉祥仪式称为新宅吉祥，新婚时的祝福仪式称为娶妻吉祥。遮阳伞的吉祥称为王太子遮阳伞吉祥。所谓国土之美好，是指国土中有美好的女子，她们身体健康，血脉纯净，具备五种吉祥特质。由于她们不过于高大、肥胖、瘦弱、过老或过年轻，体态适中，自然具有人类之美，也未达到天人之美，因此她们无病无疾。这被称为身体健康的特征。盘绕在身体上的皮肤舒适，这是肉体之美。皮肤光滑如牛奶般洁白，这是肌肤之美。洁白整齐洁净的牙齿，坚固如铁牙般排列，有如锋利的矛头，这是牙齿之美。寿命长达二十一岁或十六岁，皮肤光滑无瑕，这称作年华之美。以上五种美好结合在一起，就是所谓的国土的美好。具此五种美好者，其声音悦耳无躁，身形姿态均和谐美妙。自身的身体就能发光，在十二个部位显现光泽，或如珍珠或如黄金，其乃柔和温润，称为皮肤之美。四肢、手足、面部都会自然表达其芬芳，仿佛披着鸟羽披风，这称作肉体之美。指甲二十枚洁白透明，连肉下部位都洁净如牛奶溢出，肉根光滑如水乳状，称为肌肤之美。二十二颗牙齿坚固排列如钢铁般锋利，能咀嚼坚硬物，称为骨骼之美。寿命二十二十岁与十六岁者皮肤滋润无瑕光滑，称为年华之美。此即五种美好结合体，因此称为国土美好者。

Tuvaṭanti sīghaṃ. Sopi bhagavantaṃ ‘‘pattaṃ gaṇhathā’’ti vattuṃ avisahamāno vihāraṃyeva agamāsīti. So kira tathāgate gāravena ‘‘pattaṃ vo bhante gaṇhathā’’ti vattuṃ nāsakkhi. Evaṃ pana cintesi ‘‘sopānasīse pattaṃ gaṇhissatī’’ti. Satthā tasmimpi ṭhāne na gaṇhi. Itaro ‘‘sopānapādamūle gaṇhissatī’’ti cintesi. Satthā tatthāpi na gaṇhi. Itaro ‘‘rājaṅgaṇe gaṇhissatī’’ti cintesi. Satthā tatthāpi na gaṇhi. Kumāro nivattitukāmo aruciyā gacchanto satthu gāravena ‘‘pattaṃ gaṇhathā’’ti vattumpi asakkonto ‘‘idha gaṇhissati, ettha gaṇhissatī’’ti cintento gacchati. Janapadakalyāṇiyā ca vuttavacanaṃ tassa hadaye tiriyaṃ patitvā viya ṭhitaṃ. Nandakumārañhi abhisekamaṅgalaṃ na tathā pīḷesi, yathā janapadakalyāṇiyā vuttavacanaṃ, tenassa cittasantāpo balavā ahosi. Atha naṃ ‘‘imasmiṃ ṭhāne nivattissati, imasmiṃ ṭhāne nivattissatī’’ti cintentameva satthā vihāraṃ netvā ‘‘pabbajissasi nandā’’ti āha. So buddhagāravena ‘‘na pabbajissāmī’’ti avatvā ‘‘āma pabbajissāmī’’ti āha. Satthā ‘‘tena hi nandaṃ pabbājethā’’ti vatvā pabbājesi. Tena vuttaṃ ‘‘anicchamānaṃyeva bhagavā pabbājesī’’ti. ‘‘Satthā kapilapuraṃ gantvā tatiyadivase nandaṃ pabbājesī’’ti dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.12 nandattheravatthu) vuttaṃ, aṅguttaranikāyaṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.230) pana –

“Tuvaṭ”意谓迅速。有人因不能忍受侍奉世尊时他说“拿取披肩”，便离开僧院。其人内心思量，“世尊必定于阶梯顶端接披肩。”师尊并未在那接披肩。又思量，“必定在阶梯脚接披肩。”师尊亦未在此接披肩。又思，“必定在王宫门口接披肩。”师尊仍未在此接披肩。于是此太子因厌恶而退，拒绝侍奉师尊，心想，“必定在这里接披肩，或在那里接披肩”，而踌躇前行。国土美好女偶然停步，似从心中倒置之言，顿使太子安心，因国土美好女子言辞所致心中烦恼大为消减。之后师尊说，“你应在此停步，你应在此停步”，并邀其出家。太子因对佛的尊敬，“我不愿出家”，起初说出此辞，转而说“好，我愿出家”。师尊说，“请你准许他出家”，遂出家。故云：“佛出家乃非自愿”，此词出于《法句经注》与《增支部注》之中。

‘‘Mahāsattopi sabbaññutaṃ patvā pavattitavaradhammacakko lokānuggahaṃ karonto rājagahato kapilavatthuṃ gantvā paṭhamadassaneneva pitaraṃ sotāpattiphale patiṭṭhāpesi, punadivase pitu nivesanaṃ gantvā rāhulamātāya ovādaṃ katvā sesajanassapi dhammaṃ kathesi, punadivase nandakumārassa abhisekagehappavesanaāvāhamaṅgalesu vattamānesu tassa nivesanaṃ gantvā kumāraṃ pattaṃ gāhāpetvā pabbājetuṃ vihārābhimukho pāyāsī’’ti –

“伟大圣者证得诸多智慧，宣说觉悟法轮，护持众生后，于王舍城往咖毕拉城，初次见父亲即教父亲证得初果圣果（须陀洹果）。次日赴父亲住所，劝说拉胡喇母亲修行法门，完备正法；再次日赴太子加冕之所，参加祝福仪式，入宅安居，召请太子出家入静室。”

Vuttaṃ, idha pana ‘‘bhagavā kapilapuraṃ āgantvā dutiyadivase nandaṃ pabbājesī’’ti vuttaṃ, sabbampetaṃ ācariyena taṃtaṃbhāṇakānaṃ tathā tathā anussavavasena pariharitvā āgatabhāvato tattha tattha tathā tathā vuttanti natthettha ācariyavacane pubbāparavirodho.

据传，世尊于咖毕拉城来访，于第二日使难陀出家；此事乃诸教师及僧侣经口相传，各地异文不一，与导师言语或先前记载稍有差别。

Brahmarūpavaṇṇanti brahmarūpasamānarūpaṃ. Tyassāti te assa. Vaṭṭānugatanti vaṭṭapariyāpannaṃ. Savighātanti dukkhasahitattā savighātaṃ, sadukkhanti attho. Sattavidhaṃ ariyadhananti –

“梵相好”意谓与梵形相似；“Tyassa”意谓“他们的”。“帕塔随行”指跟随围绕。恶贯满盈，苦难临身，谓之恶报。善报，乃此义也。所谓七种圣财如下——

‘‘Saddhādhanaṃ sīladhanaṃ, hiriottappiyaṃ dhanaṃ;

“信德为财，戒律为财，羞耻与愧疚为财；

Sutadhanañca cāgo ca, paññā ve sattamaṃ dhana’’nti. (a. ni. 7.5-6) –

正如《阿含经·尼柯耶》所言：“舍弃福业，智慧乃为至宝。”

Evaṃ vuttaṃ sattavidhaṃ ariyadhanaṃ. Uñchācariyāyāti bhikkhācariyāya. Puttasineho uppajjamāno sakalasarīraṃ khobhetvā aṭṭhimiñjaṃ āhacca tiṭṭhatīti āha ‘‘puttapemaṃ bhante…pe… aṭṭhimiñjaṃ āhacca tiṭṭhatī’’ti. Puttasineho hi balavabhāvato sahajātapītivegassa savipphāratāya taṃsamuṭṭhānarūpadhammehi pharaṇavasena sakalasarīraṃ āloḷetvā aṭṭhimiñjaṃ āhacca tiṭṭhati. Yatra hi nāmāti yo nāma. Sesamettha uttānameva.

如此宣说圣者所具七种财富。所谓“尊长行为者”即比库行者。儿女亲情生起时，扰乱全身，携带八唏摩而静止，谓之“儿爱，尊者……携持八唏摩而静止”。儿女亲情因其生猛本性，与生俱来的忧苦交织，伴随悲伤状态，有如重负扰乱全身，携持八唏摩而站立。名称即‘名’，此处所说的，乃是名称之意。

Rāhulavatthukathāvaṇṇanā niṭṭhitā. · 拉胡喇事之论述解释完毕。

Sikkhāpadadaṇḍakammavatthukathāvaṇṇanā学处与处罚事之论述解释。

§106

106.Anujānāmi, bhikkhave, sāmaṇerānaṃ dasa sikkhāpadānītiādīsu sikkhitabbāni padāni sikkhāpadāni, sikkhākoṭṭhāsāti attho. Sikkhāya vā padāni sikkhāpadāni, adhisīlaadhicittaadhipaññāsikkhāya adhigamupāyāti attho. Atthato pana kāmāvacarakusalacittasampayuttā viratiyo, taṃsampayuttadhammā panettha taggahaṇeneva gahetabbā. Saraseneva patanasabhāvassa antarā eva atipātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto, pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññatarappavattā vadhakacetanā pāṇātipāto, tato pāṇātipātā.

106.我准许汝等，比库们，沙玛内拉在修学时应当修习的十戒，即所谓戒律集。戒者即戒律。戒者即戒律，指遵行清净身口意三业的修习方法。其实义即斩断与欲望相应的善意心，及其所伴随的离欲行为，此身语意业，即应加采纳。比喻如剑锋残忍之性，超越常规超越杀伐，迅速快速降伏对方。超出牧人教导而越力援助的斩伏，即谋杀手段、杀害生命，称为杀生。此处“手”表世间用语，究竟是“生命之根”。其中“手”所指者为生命根，导致生命根断裂的恶意意念及肢体语言的表现为杀生，由此杀生定名。

Veramaṇīti verahetutāya verasaññitaṃ pāṇātipātādipāpadhammaṃ maṇati, ‘‘mayi idha ṭhitāya kathamāgacchasī’’ti vā tajjentī viya nīharatīti veramaṇī. Viramati etāyāti vā viramaṇīti vattabbe niruttinayena ‘‘veramaṇī’’ti vuttaṃ. Atthato pana veramaṇīti kāmāvacarakusalacittasampayuttā viratiyo. Sā ‘‘pāṇātipātādiṃ viramantassa yā tasmiṃ samaye pāṇātipātā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velānatikkamo setughāto’’ti evamādinā nayena vibhaṅge (vibha. 704) vuttā. Kāmañcesā veramaṇī nāma lokuttarāpi atthi, idha pana samādānavasappavattā virati adhippetāti lokuttarāya viratiyā samādānavasena pavattiasambhavato kāmāvacarakusalacittasampayuttā viratiyo gahetabbā.

戒律禁止杀生者，是因恐于杀生等恶业，谓有杀业者心生恐惧，即生“我若在此，彼来如何？”之忧愁，故舍杀戒，谓之“戒止者”。“戒止”即离止之意，辞句之中称为“戒止”。其义即系与欲爱相应之善心所伴随之戒除行为。所谓杀生戒止人在杀生时即破戒、厌恶、违犯、不作、不纵、不随时间逾越桥梁等，如是分类已于《律注》中详述。欲爱戒止者即世间及出世间皆有，今此处系指世间戒止之起，因出世间戒止因异于世间之故，今仅示世间戒止之义。如欲爱戒止则此“戒止”者，应辅以戒除杀生等恶法，谨守不犯。

Adinnādānā veramaṇītiādīsu adinnassa ādānaṃ adinnādānaṃ, parassaharaṇaṃ, theyyaṃ corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ. Yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti, tasmiṃ pana parapariggahite parapariggahitasaañano tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ.

禁止盗取项内的“禁止”者，谓禁止盗取，即不应取他人所有之物，含抢夺、偷窃、抢劫等。盗取者即他人财物。若行为者无拘无束，无畏无人约束，则属于他人之财物，有盗窃意图及行动，由此种种盗取行为名为禁止盗取。

Abrahmacariyaṃ nāma aseṭṭhacariyaṃ dvayaṃdvayasamāpatti. Sā hi ‘‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’tiādinā (ma. ni. 1.177; 2.42) hīḷitattā aseṭṭhā appasatthā cariyāti vā aseṭṭhānaṃ nihīnānaṃ itthipurisānaṃ cariyāti vā aseṭṭhacariyaṃ, aseṭṭhacariyattā abrahmacariyanti ca vuccati , atthato pana asaddhammasevanādhippāyena kāyadvārappavattā maggenamaggappaṭipattisamuṭṭhāpikā cetanā abrahmacariyaṃ.

不犯杂行名为清净行，与两种杂乱行为相对。所谓“不欢愉”，是指种种欲望多苦难多疾病难除等不安乐，是因其微弱之态。此为下贱人、妇女之行为，亦称不贞行为。因不贞行为而起断绝清净行乃称不净行。此处“断绝正法的途径，践踏身体门户所生之行念”即是不净行的具体义理。

Musāti abhūtaṃ atacchaṃ vatthu, vādoti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo musā vadīyati vuccati etāyāti katvā.

妄语是不真实不真实的事，言说即是对此事的真实的显现。按其标记来说，不是如此事，真正想要让人了解相反的事的意志，是称为妄语、说谎语。作此妄语者便被称为说谎者。

Surāmerayamajjappamādaṭṭhānāti ettha surāti pūvasurā piṭṭhasurā odanasurā kiṇṇapakkhittā sambhārasaṃyuttāti pañca surā. Merayanti pupphāsavo phalāsavo madhvāsavo guḷāsavo sambhārasaṃyuttoti pañca āsavā. Tattha pūve bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā pūvasurā. Evaṃ sesasurāpi. Kiṇṇāti pana tassā surāya bījaṃ vuccati, ye surāmodakāti vuccanti, te pakkhipitvā katā kiṇṇapakkhittā. Harītakīsāsapādinānāsambhārehi saṃyojitā sambhārasaṃyuttā. Madhukatālanāḷikerādipuppharaso ciraparivāsito pupphāsavo. Panasādiphalaraso phalāsavo. Muddikāraso madhvāsavo. Ucchuraso guḷāsavo. Harītakaāmalakakaṭukabhaṇḍādinānāsambhārānaṃ raso ciraparivāsito sambhārasaṃyutto. Taṃ sabbampi madakaraṇavasena majjaṃ pivantaṃ madayatīti katvā. Pamādaṭṭhānanti pamādakāraṇaṃ. Yāya cetanāya taṃ majjaṃ pivanti, tassā etaṃ adhivacanaṃ. Surāmerayamajje pamādaṭṭhānaṃ surāmerayamajjappamādaṭṭhānaṃ, tasmā surāmerayamajjappamādaṭṭhānā.

酒、米酒、蜂蜜及发酵饮料的种类，是指酒类。酒指的是五种酒：即前酒、主酒、后酒、稻酒和其他混合造就的酒共五种。蜂蜜指的是花蜜、果蜜、蜂蜜、糖蜜和混合造成的蜜共五种。其中前酒是把蜜放进饭中发酵，浇入水而作成的。后酒亦是如此。所谓稻，是酒中所放的种子，人们称稻酒为作稻、后酒。它们由猝绿槭树等枝叶混合而成的酒是混合酒。蜂蜜是由蜜蜂采集椰子花等多年环绕的蜜。果蜜为菩萨果糖蜜。蜂蜜是蓝花蜜。糖蜜是棕糖。猝绿槭、油桃、山楂等诸多树枝和果汁多年的混合品亦称混合蜜。这些全部被称为饮用之后如醉于酒的饮料。饮此饮料产生的迷醉即为迷乱。迷乱即酒醉之意。

Vikālabhojanāti aruṇuggamanato paṭṭhāya yāva majjhanhikā. Ayaṃ buddhādīnaṃ ariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Bhuñjitabbaṭṭhena bhojanaṃ, yāgubhattādi sabbaṃ yāvakālikavatthu. Yathā ca ‘‘rattūparato’’ti (dī. 1.10, 194; ma. ni. 1.293; 3.14) ettha rattiyā bhojanaṃ rattīti uttarapadalopena vuccati, evamettha bhojanajjhoharaṇaṃ bhojananti. Vikāle bhojanaṃ vikālabhojanaṃ, tato vikālabhojanā, vikāle yāvakālikavatthussa ajjhoharaṇāti attho. Atha vā na ettha kammasādhano bhuñjitabbatthavācako bhojanasaddo, atha kho bhāvasādhano ajjhoharaṇatthavācako gahetabbo , tasmā vikāle bhojanaṃ ajjhoharaṇaṃ vikālabhojanaṃ. Kassa pana ajjhoharaṇanti? Yāmakālikādīnaṃ anuññātattā vikālabhojana-saddassa vā yāvakālikajjhoharaṇe niruḷhattā yāvakālikassāti viññāyati, atthato pana kāyadvārappavattā vikāle yāvakālikajjhoharaṇacetanā ‘‘vikālabhojana’’nti veditabbā.

破时食指的是从日出之后直至午时的饮食时段。这是佛及圣者所摄持的合理饮食时间，称为不违犯正法的时间。通常食用之处叫做饮食场所，例如夜间进食称为夜间进食，因有夜字取意，通过将饭食带入胃中而为饮食。破时食即是指在此不应进食的破坏时刻开始吃食物，也就是错时食。在这里，食物并非通常意义上的必需品，而是作为修行般的持戒而应摄取的东西。何为摄取？即亥、昼间时间因不宜或因时间不合适而错时摄取饮食。因身体疾患之故摄取的错误时间饮食，即称为破时食。

Naccagītavāditavisūkadassanāti ettha sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. Naccādīnañhi dassanaṃ sachandarāgappavattito saṅkhepato ‘‘sabbapāpassa akaraṇa’’ntiādinayappavattaṃ (dī. ni. 2.90; dha. pa. 183) bhagavato sāsanaṃ na anulometi. Naccañca gītañca vāditañca visūkadassanañca naccagītavāditavisūkadassanaṃ. Attanā payojiyamānaṃ parehi payojāpiyamānañcettha naccaṃ naccabhāvasāmaññato pāḷiyaṃ ekeneva nacca-saddena gahitaṃ, tathā gītavādita-saddehi gāyanagāyāpanavādanavādāpanāni, tasmā attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca antamaso mayūranaccādivasenapi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā ca veramaṇīti evamettha attho daṭṭhabbo. Naccādīni attanā payojetuṃ vā parehi payojāpetuṃ vā payuttāni passituṃ vā neva bhikkhūnaṃ na bhikkhunīnaṃ vaṭṭati. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena. Yathā sakaṃ visayaālocanasabhāvatāya vā pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasambhavato ‘‘dassanā’’ icceva vuttaṃ. Teneva vuttaṃ ‘‘pañcahi viññāṇehi na kañci dhammaṃ paṭivijānāti aññatra abhinipātamattā’’ti. Dassanakamyatāya upasaṅkamitvā passato eva cettha vītikkamo hoti, ṭhitanisinnasayanokāse pana āgataṃ gacchantassa vā āpāthagataṃ passato siyā saṃkileso, na vītikkamo.

舞蹈、歌唱、乐器演奏与表演，意指那非顺法教法的娱乐表演。舞蹈等展示即为诱发贪欲放逸的起因，是说「诸恶不作」之法的对立。舞蹈、歌唱、乐器等均属此类。此乃妨碍教法准则之表演。这些有时为自身自娱，有时为他人娱乐，均属舞蹈表现。尽管如此，僧尼不得以此为自己的自娱方式，亦不可令他人去做。这里“表演”的意思涵盖观赏、听觉、感受的一切，是反对修行者生起清净心的。故此，若有以此欲望而起意观看或听，须以疏远、漠视的心态而止息。

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānāti ettha mālāti yaṃ kiñci pupphaṃ. Kiñcāpi hi mālā-saddo loke baddhamālavācako, sāsane pana ruḷhiyā pupphesupi vutto, tasmā yaṃ kiñci pupphaṃ baddhamabaddhaṃ vā, taṃ sabbaṃ ‘‘mālā’’ti daṭṭhabbaṃ. Gandhanti vāsacuṇṇadhūmādikaṃ vilepanato aññaṃ yaṃ kiñci gandhajātaṃ. Vilepananti vilepanatthaṃ pisitvā paṭiyattaṃ yaṃ kiñci chavirāgakaraṇaṃ. Piḷandhanaṃ dhāraṇaṃ, ūnaṭṭhānapūraṇaṃ maṇḍanaṃ, gandhavasena chavirāgavasena ca sādiyanaṃ vibhūsanaṃ. Teneva dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.10) majjhimanikāyaṭṭhakathāyañca (ma. ni. aṭṭha. 1.293) ‘‘piḷandhanto dhāreti nāma, ūnaṭṭhānaṃ pūrento maṇḍeti nāma, gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāmā’’ti vuttaṃ. Paramatthajotikāyaṃ pana khuddakaṭṭhakathāyaṃ (khu. pā. aṭṭha. 2.pacchimapañcasikkhāpadavaṇṇanā) ‘‘mālādīsu dhāraṇādīni yathāsaṅkhyaṃ yojetabbānī’’ti ettakameva vuttaṃ. Ṭhānaṃ vuccati kāraṇaṃ, tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, sā dhāraṇamaṇḍanavibhūsanaṭṭhānaṃ.

花环、香气、涂抹品、佩戴物品四处所是此处的说明。花环即为用花插成之环形饰物。凡世间所说花环即是花将其或编织或制作的环状物，皆称为花环。香气是指涂于身体的香粉、香油等由香料所发出的气味。涂抹品，是涂擦于身上、净化去秽的物品。佩戴物品乃指置于身上的装饰、饰物、修饰用具。长部及中部注疏说“插戴即是佩戴”、“净化即是填满”、“装饰即以香料除秽”等名词说法。小部论书亦云，花环等佩戴物应适度数量，非随意。由于它们是起邪意的原因，所以上层大众多佩戴这些装饰品，被称为佩戴、净化、装饰之地。

Uccāsayanamahāsayanāti ettha uccāti ucca-saddena samānatthaṃ ekaṃ saddantaraṃ. Seti etthāti sayanaṃ, uccāsayanañca mahāsayanañca uccāsayanamahāsayanaṃ. Uccāsayanaṃ vuccati pamāṇātikkantaṃ mañcādi. Mahāsayanaṃ akappiyattharaṇehi atthataṃ āsandādi. Āsanañcettha sayaneneva saṅgahitanti daṭṭhabbaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārā kiriyā paṭikkhittāva hoti, tasmā ‘‘uccāsayanamahāsayanā’’ icceva vuttaṃ, atthato pana tadupabhogabhūtanisajjānipajjanehi virati dassitāti daṭṭhabbā. Atha vā uccāsayanamahāsayanasayanāti etasmiṃ atthe ekasesanayena ayaṃ niddeso kato yathā ‘‘nāmarūpapaccayā saḷāyatana’’nti, āsanakiriyāpubbakattā sayanakiriyāya sayanaggahaṇeneva āsanampi gahitanti veditabbaṃ.

高座大床，即以“高”字作统一名称的称谓。所谓“床”指卧具，“高座”与“大床”均含卧具之意。“高座”意为尺寸超越普通床垫者，上床等。“大床”则指一般宽敞舒适的床铺。此处“座”即指卧具合成，是应当知晓之义。因床垫等支撑体如果移置，支撑原理也被挪动，所以称谓为“高座大床”。此外，“高座大床”的含义，有时指这里某一卧具，为“名色缘六处”之一，亦即支撑前手续从卧具想到卧具的含义。

Jātarūparajatapaṭiggahaṇāti ettha jātarūpanti suvaṇṇaṃ. Rajatanti kahāpaṇo lohamāsako jatumāsako dārumāsakoti ye vohāraṃ gacchanti, tassa ubhayassapi paṭiggahaṇaṃ jātarūparajatapaṭiggahaṇaṃ. Tividhañcettha paṭiggahaṇaṃ kāyena vācāya manasāti. Tattha kāyena paṭiggahaṇaṃ uggaṇhanaṃ, vācāya paṭiggahaṇaṃ uggahāpanaṃ, manasā paṭiggahaṇaṃ sādiyanaṃ. Tividhampi paṭiggahaṇaṃ sāmaññaniddesena ekasesanayena vā gahetvā ‘‘paṭiggahaṇā’’ti vuttaṃ, tasmā neva uggahetuṃ na uggahāpetuṃ na upanikkhittaṃ vā sādituṃ vaṭṭati. Imāni pana dasa sikkhāpadāni gahaṭṭhānampi sādhāraṇāni. Vuttañhetaṃ visuddhimagge (visuddhi. 13) ‘‘upāsakaupāsikānaṃ niccasīlavasena pañca sikkhāpadāni, sati vā ussāhe dasa, uposathaṅgavasena aṭṭhāti idaṃ gahaṭṭhasīla’’nti. Ettha hi dasāti sāmaṇerehi rakkhitabbasīlamāha ghaṭikārādīnaṃ viya. Paramatthajotikāyaṃ pana khuddakaṭṭhakathāyaṃ (khu. pā. aṭṭha. 2.sādhāraṇavisesavavatthāna) ‘‘ādito dve catutthapañcamāni upāsakānaṃ sāmaṇerānañca sādhāraṇāni niccasīlavasena, uposathasīlavasena pana upāsakānaṃ sattamaṭṭhamaṃ cekaṃ aṅgaṃ katvā sabbapacchimavajjāni sabbānipi sāmaṇerehi sādhāraṇāni, pacchimaṃ pana sāmaṇerānameva visesabhūta’’nti vuttaṃ, taṃ ‘‘sati vā ussāhe dasā’’ti iminā na sameti. Nāsanavatthūti liṅganāsanāya vatthu, adhiṭṭhānaṃ kāraṇanti vuttaṃ hoti.

关于“出生形相与银相的接受”，此处“出生形相”指黄金，“银相”指铜钱、铁钱、铅钱、木钱这些流通货币。因这二者都涉及双方的接受交付，所以称为“出生形相银相的接受”。这里“接受”有三种——身体、语言、意念的接受。其中文字上的解释，身体的接受是接纳，语言上的接受是承诺，意念上的接受是默许。这三种接受可作为一般说明整体合起来称为“接受”，因此既不应单独接纳也不应单独主动承诺，亦不应单独允许作用。这些是十大戒律，在家庭主人身份中也属普通通用。释迦世尊在《净除道论》曾云：“近事男、近事女以持常戒之身，五戒为基础，正念与精进十，依伍波萨他戒八，此谓家庭主人之戒。”在此“十”为沙玛内拉应守之戒，类似甄镑比库等。按小部注疏中（《小品部注疏》二：普通与特殊分）的解释：“起初四、第五是近事男及沙玛内拉之普通戒，以持常戒及五分戒为根基，前部分为近事男女之戒，后部分专属沙玛内拉。”此处“正念与精进十”不包含在内。所谓“灭除因缘”指的是标志灭除因缘，是坚定意志的原因而为说法。

§107

107.Kintīti kena nu kho upāyena. ‘‘Attano pariveṇanti idaṃ puggalikaṃ sandhāya vutta’’nti gaṇṭhipadesu vuttaṃ. Ayamettha gaṇṭhipadakārānaṃ adhippāyo – ‘‘vassaggena pattasenāsana’’nti iminā tassa vassaggena pattaṃ saṅghikasenāsanaṃ vuttaṃ, ‘‘attano pariveṇa’’nti imināpi tasseva puggalikasenāsanaṃ vuttanti. Ayaṃ panettha amhākaṃ khanti – ‘‘yattha vā vasatī’’ti iminā saṅghikaṃ vā hotu puggalikaṃ vā, tassa nibaddhavasanakasenāsanaṃ vuttaṃ. ‘‘Yattha vā paṭikkamatī’’ti iminā pana yaṃ ācariyassa upajjhāyassa vā vasanaṭṭhānaṃ upaṭṭhānādinimittaṃ nibaddhaṃ pavisati, taṃ ācariyupajjhāyānaṃ vasanaṭṭhānaṃ vuttaṃ. Tasmā tadubhayaṃ dassetuṃ ‘‘ubhayenapi attano pariveṇañca vassaggena pattasenāsanañca vutta’’nti āha. Tattha attano pariveṇanti iminā ācariyupajjhāyānaṃ vasanaṭṭhānaṃ dassitaṃ, vassaggena pattasenāsananti iminā pana tassa vasanaṭṭhānaṃ. Tadubhayampi saṅghikaṃ vā hotu puggalikaṃ vā, āvaraṇaṃ kātabbamevāti. Mukhadvārikanti mukhadvārena bhuñjitabbaṃ. Daṇḍakammaṃ katvāti daṇḍakammaṃ yojetvā. Daṇḍenti vinenti etenāti daṇḍo, soyeva kātabbattā kammanti daṇḍakammaṃ, āvaraṇādi.

第107条“所以然”是以何门径而定？谓“所属之围限”即“此人所住之人合限定”是由系绳类词表示。《戒律》中系绳语的主管，即“因雨季而获得的僧团宿处”，是其雨季宿所；“自身围限”指同修的个人宿处。此处我们要明白的是“我们所忍受的”——“居住之处”，无论是僧团宿所或个人宿所，都是其束缚之所在。谓“去处”，即上师及辅佐比库所宿之处，是因守护之缘而进入的约束之地。因此二者都应显示出来，故称“二者皆为自身的围限和雨季宿处”。这里“自身围限”指的是上师和辅佐比库的住所；“雨季宿处”则是指该住所。本二义应合之，彼此无碍。称为围限，即是应得遮蔽所在。所谓“门户”即通过门户进食之义。“杖责礼仪”是指制定并执行罚责。杖为处罚，此即为罚责，以此为界定之法则，包括遮蔽等义。

Sikkhāpadadaṇḍakammavatthukathāvaṇṇanā niṭṭhitā. · 关于学处与处罚事论的注释完毕。

Anāpucchāvaraṇavatthuādikathāvaṇṇanā关于未请问与遮止事等之论的注释

§108

108.Daṇḍakammamassa karothāti assa daṇḍakammaṃ yojetha āṇāpetha. Daṇḍakammanti vā niggahakammaṃ, tasmā niggahamassa karothāti vuttaṃ hoti. Esa nayo sabbattha īdisesu ṭhānesu. Senāsanaggāho ca paṭippassambhatīti iminā ca chinnavasso ca hotīti dīpeti. Sace ākiṇṇadosova hoti, āyatiṃ saṃvare na tiṭṭhati, nikkaḍḍhitabboti ettha sace yāvatatiyaṃ vuccamāno na oramati, saṅghaṃ apaloketvā nāsetabbo. Puna pabbajjaṃ yācamānopi apaloketvā pabbājetabboti vadanti. Pacchimikāya vassāvāsikaṃ lacchatīti pacchimikāya puna vassaṃ upagatattā lacchati. Apaloketvā lābho dātabboti chinnavassatāya vuttaṃ. Itarāni pañca sikkhāpadānīti vikālabhojanādīni pañca. Accayaṃ desāpetabboti ‘‘accayo maṃ, bhante, accagamā’’tiādinā nayena desāpetabbo.

第108条“办理杖责事宜”，谓对此杖责事宜应予连接与固定。杖责即拘留或扣押行为，故谓“应办理拘押事宜”。此条内容普遍适用于各处。谓“宿舍所集与安静”，故以此称呼。谓“若有侵占及滥用”，即必须加以制止。如果超过期限，则不可任其蔓延，必须依律销毁。说此乃不应忽视之事。即使请求出家者，若未照看其情，应予监督管理。谓“后次雨季宿命”，即期满后续宿。谓“监督后获利”，此为续雨季宿的规定。此外还有五戒等其他事宜。谓“必须归还”，例如“请奉献缮修物品”等，此乃指令所应念者。

Anāpucchāvaraṇavatthuādikathāvaṇṇanā niṭṭhitā. · 关于未请问与遮止事等之论的注释完毕。

Paṇḍakavatthukathāvaṇṇanā关于般哒咖事论的注释

§109

109. Paṇḍakavatthumhi ‘‘yo kāḷapakkhe itthī hoti, juṇhapakkhe puriso, ayaṃ pakkhapaṇḍako’’ti keci vadanti, aṭṭhakathāyaṃ pana ‘‘kāḷapakkhe paṇḍako hoti, juṇhapakkhe panassa pariḷāho vūpasammatī’’ti apaṇḍakapakkhe pariḷāhavūpasamasseva vuttattā paṇḍakapakkhe ussannapariḷāhatā paṇḍakabhāvāpattīti viññāyati, tasmā idamevettha sārato paccetabbaṃ. Itthibhāvo pumbhāvo vā natthi etassāti abhāvako. Tasmiṃ yevassa pakkhe pabbajjā vāritāti ettha ‘‘apaṇḍakapakkhe pabbājetvā paṇḍakapakkhe nāsetabbo’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘apaṇḍakapakkhe pabbajito sace kilesakkhayaṃ pāpuṇāti, na nāsetabbo’’ti vadanti, taṃ tesaṃ matimattaṃ paṇḍakassa kilesakkhayāsambhavato khīṇakilesassa ca paṇḍakabhāvānupapattito. Ahetukapaṭisandhikathāyañhi avisesena paṇḍakassa ahetukapaṭisandhitā vuttā. Āsittausūyapakkhapaṇḍakānañca paṭisandhito paṭṭhāyeva paṇḍakasabhāvo, na pavattiyaṃyevāti vadanti. Teneva ahetukapaṭisandhiniddese jaccandhabadhirādayo viya paṇḍako jātisaddena visesetvā na niddiṭṭho. Idhāpi catutthapārājikasaṃvaṇṇanāyaṃ (pārā. aṭṭha. 2.233) ‘‘abhabbapuggale dassentena paṇḍakatiracchānagataubhatobyañjanakā tayo vatthuvipannā ahetukapaṭisandhikā, tesaṃ saggo avārito, maggo pana vārito’’ti avisesena vuttaṃ.

第109条关于“阉人事项”, 有人说‘月黑夜为女性，月亮盈亏为男性，此谓季节阉人。’但《论疏》中说‘月黑夜为阉人，月亮盈亏时其情欲消失。’故阉人于本义上指情欲消减者。因此，应依此分别审视。所谓女性形态或男性形态并非其实际消失。故“在阉季出家”有所制约，即禁止在此期间出家，防止阉人通过出家而存在。又有人说，若阉人出家并能断除烦恼，则不应逐出，此为个人看法。此乃因阉人因烦恼断灭而同时具阉人特质。由于无因而续存的特殊性，故对阉人无因延续有说法。甚至如阿育王《第四巴拉基咖》注疏中云：“非能力者中，具有阉人特征、双特征之三种障碍物为无因延续者，此等天堂无门，道路闭塞。”

Paṇḍakavatthukathāvaṇṇanā niṭṭhitā. · 关于般哒咖事论的注释完毕。

Theyyasaṃvāsakavatthukathāvaṇṇanā关于贼住者事论的注释

§110

110. Theyyasaṃvāsakavatthumhi kolaññāti mātuvaṃse pituvaṃse ca jātā mātāpituppabhutisabbañātayo. Theyyāya saṃvāso etassāti theyyasaṃvāsako. So ca na saṃvāsamattasseva thenako idhādhippeto, atha kho liṅgassa tadubhayassa ca thenakopīti āha ‘‘tayo theyyasaṃvāsakā’’tiādi. Na yathāvuḍḍhaṃ vandanaṃ sādiyatīti yathāvuḍḍhaṃ bhikkhūnaṃ vā sāmaṇerānaṃ vā vandanaṃ na sādiyati. Yathāvuḍḍhaṃ vandanaṃ sādiyatīti attanā musāvādaṃ katvā dassitavassānurūpaṃ yathāvuḍḍhaṃ vandanaṃ sādiyati. Bhikkhuvassagaṇanādikoti iminā na ekakammādikova idha saṃvāso nāmāti dasseti.

第110条关于“三合族”的事项，所谓“母系、父系出生的诸族及其所有亲属”为“三合族”。此“三合族”意指此类亲戚群体。此处并非指族群交合的实质，而是泛指相关人员。语中说“三合族的女性及男性”，并非自然产生的器官交合等实质性合一。此处特别须注意。所谓“女性特性与男性特性不复存在”，即无此现象。此境界中出家有限制，意指“不应在非适期出家”。有戒律判例说，出家数年后并非单次仪式即为合族交合，此乃后续的示意。

Rāja…pe… bhayenāti ettha bhaya-saddo paccekaṃ yojetabbo ‘‘rājabhayena dubbhikkhabhayenā’’tiādinā . Saṃvāsaṃ nādhivāseti, yāva so suddhamānasoti rājabhayādīhi gahitaliṅgatāya so suddhamānaso yāva saṃvāsaṃ nādhivāsetīti attho. Yo hi rājabhayādiṃ vinā kevalaṃ bhikkhū vañcetvā tehi saddhiṃ saṃvasitukāmatāya liṅgaṃ gaṇhāti, so asuddhacittatāya liṅgaggahaṇeneva theyyasaṃvāsako nāma hoti. Ayaṃ pana tādisena asuddhacittena bhikkhū vañcetukāmatāya abhāvato yāva saṃvāsaṃ nādhivāseti, tāva theyyasaṃvāsako nāma na hoti. Teneva ‘‘rājabhayādīhi gahitaliṅgānaṃ ‘gihī maṃ samaṇoti jānantū’ti vañcanācitte satipi bhikkhūnaṃ vañcetukāmatāya abhāvā doso na jāto’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘vūpasantabhayatā idha suddhacittatā’’ti vadanti, evañca sati so vūpasantabhayo yāva saṃvāsaṃ nādhivāseti, tāva theyyasaṃvāsako na hotīti ayamattho viññāyati. Imasmiñca atthe viññāyamāne avūpasantabhayassa saṃvāsasādiyanepi theyyasaṃvāsakatā na hotīti āpajjeyya, na ca aṭṭhakathāyaṃ avūpasantabhayassa saṃvāsasādiyanepi atheyyasaṃvāsakatā dassitā. Sabbapāsaṇḍiyabhattāni bhuñjantoti ca iminā avūpasantatayenapi saṃvāsaṃ asādiyanteneva vasitabbanti dīpeti. Teneva tīsupi gaṇṭhipadesu vuttaṃ ‘‘yasmā vihāraṃ āgantvā saṅghikaṃ gaṇhantassa saṃvāsaṃ pariharituṃ dukkaraṃ, tasmā sabbapāsaṇḍiyabhattāni bhuñjantoti idaṃ vutta’’nti, tasmā rājabhayādīhi gahitaliṅgatāyevettha suddhacittatāti gahetabbaṃ.

“王畏惧”等条文中，此“畏惧”指要加以单独连结的词，如‘因王畏惧、因饥荒畏惧’等所在。所谓共栖并非实居，而是心清净至共处，无畏惧而行住。如若非王畏惧等障碍而仅因比库逃避而同处，则因心不清净而仅是形式上的共栖，谓之非清净心取得的共栖。此状态下不得称为相配共栖。故有人说“辟离畏惧时得共栖”。因此此情形明显说明，未辟离畏惧则未具共栖之名。此义未在注疏中出现。又此义下，具有非辟离畏惧者即使共栖，仍不得称为“具共栖”。因众恶见之所食故不得共栖。注疏中称“因多恶见所食故不宜共栖”，亦明言“来此住宿而承受僧团的人连带共栖皆难以维持”，所以以此为由。故唯有具王畏惧等障碍者，才称为清净心共栖。

Sabbapāsaṇḍiyabhattānīti sabbasāmayikānaṃ sādhāraṇaṃ katvā vīthicatukkādīsu ṭhapetvā dātabbabhattāni. Kāyaparihāriyānīti kāyena pariharitabbāni. Abbhuggacchantīti abhimukhaṃ gacchanti. Kammantānuṭṭhānenāti kasigorakkhādikammakaraṇena. Tadeva pattacīvaraṃ ādāya vihāraṃ gacchatīti cīvarāni nivāsanapārupanavasena ādāya pattañca aṃsakūṭe laggetvā vihāraṃ gacchati. Nāpi sayaṃ jānātīti ‘‘yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotī’’ti vā ‘‘evaṃ kātuṃ na labhatī’’ti vā ‘‘evaṃ pabbajito samaṇo na hotī’’ti vā na jānāti. Yo evaṃ pabbajati, so theyyasaṃvāsako nāma hotīti idaṃ pana nidassanamattaṃ. Anupasampannakāleyevāti iminā upasampannakāle sutvā sacepi nāroceti, theyyasaṃvāsako na hotīti dīpeti.

所谓“应供食者”，是指应当作为众僧共同生活日常饭食而准备，置于僧院的通径、四方路等处而施与的食物。所谓“身体应受护者”，是指应当以身体护持的，即用身体加以守护的。所谓“亲近前往”，是指亲自前往。所谓“依行为修行”，是指从事牧牛放羊等职业的从业者。正因如此，他携带法衣前往僧院，领取衣物，衣服往往因为频繁进入住处门槛，且折叠悬挂于衣架上，故而保持整洁。他自己并不知情，于是说道“凡此入出的人，即称为戒律的修持者（theyyasaṃvāsaka）”，或者“不能这样行”，又或者“如此入出便非行者”，对此并不明了。其实，凡此入出者，称作戒律的修持者，不过是作引导之用而已。若在受具足戒当天听闻此言，即使不言语，也今释为“并非戒律修持者”。

Sikkhaṃ appaccakkhāya…pe… theyyasaṃvāsako na hotīti idaṃ bhikkhūhi dinnaliṅgassa apariccattattā na liṅgathenako hoti, liṅgānurūpassa saṃvāsassa sāditattā nāpi saṃvāsathenako hotīti vuttaṃ. Eko bhikkhu kāsāye saussāhova odātaṃ nivāsetvāti etthāpi idameva kāraṇaṃ daṭṭhabbaṃ. Parato sāmaṇero saliṅge ṭhitotiādinā sāmaṇerassa vuttavidhānesupi atheyyasaṃvāsakapakkhe ayameva nayo. Bhikkhuniyāpi eseva nayoti vuttamevatthaṃ ‘‘sāpi hi gihibhāvaṃ patthayamānā’’tiādinā vibhāveti. Yo koci vuḍḍhapabbajitoti sāmaṇeraṃ sandhāya vuttaṃ. Mahāpeḷādīsūti etena gihisantakaṃ dassitaṃ. Sayaṃ sāmaṇerova…pe… theyyasaṃvāsako na hotīti ettha kiñcāpi theyyasaṃvāsako na hoti, pārājikaṃ pana āpajjatiyeva. Sesamettha uttānameva.

关于“初学戒”，......说“不是戒律修持者”，这是指出给比库的授戒标志，并非是表征的颜色所造就的，也不是因色相相应的出入所致的常理。譬如某比库仅用朴素的袈裟遮体，这里也应观察此因缘。若邻近有沙玛内拉立于标志旁等情形，亦应以此为正确的指导。比库尼受戒亦有同理，正如经中所述“她亦以俗家身受戒”为分辨。若有人说某人是老年人刚刚出家，便用沙玛内拉为对，则是所记载的异说。某些举止粗鄙的人，虽然也不是戒律修持者，但仍会犯戒条。以上乃是完全的说明。

Theyyasaṃvāsakavatthukathāvaṇṇanā niṭṭhitā. · 盗住者事论注释已毕。

Titthiyapakkantakakathāvaṇṇanā投外道者事论注释

Titthiyapakkantakakathāyaṃ tesaṃ liṅge ādinnamatte titthiyapakkantako hotīti ‘‘titthiyo bhavissāmī’’ti gatassa liṅgaggahaṇeneva tesaṃ laddhipi gahitāyeva hotīti katvā vuttaṃ. Kenaci pana ‘‘tesaṃ liṅge ādinnamatte laddhiyā gahitāyapi aggahitāyapi titthiyapakkantako hotī’’ti vuttaṃ, taṃ na gahetabbaṃ. Na hi ‘‘titthiyo bhavissāmī’’ti gatassa liṅgasampaṭicchanato aññaṃ laddhiggahaṇaṃ nāma atthi. Liṅgasampaṭicchaneneva hi so gahitaladdhiko hoti. Teneva ‘‘vīmaṃsanatthaṃ kusacīrādīni…pe… yāva na sampaṭicchati, tāva taṃ laddhi rakkhati. Sampaṭicchitamatte titthiyapakkantako hotī’’ti vuttaṃ. Naggova ājīvakānaṃ upassayaṃ gacchati, padavāre padavāre dukkaṭanti ‘‘ājīvako bhavissa’’nti asuddhacittena gamanapaccayā dukkaṭaṃ vuttaṃ. Naggena hutvā gamanapaccayāpi dukkaṭā na muccatiyeva. Kūṭavassaṃ gaṇentoti kūṭavassaṃ gaṇetvā saṃvāsaṃ sādiyantoti adhippāyo.

关于邪见者的详细说法，其中标志有受他人财物的情况，即所谓“邪见者”。此因缘即为“众所称邪见”的缘起，是因为其已有“他人之财”的标志，因此被说为“邪见者”。对断绝他人财物的行为，不能接受，否则会被判定为邪见。正如当众剥取衣物或叛师等状。若有人去向禁戒之处流连，不断造作恶事，内心肮脏，甚至如此动摇其移步必定为邪见者。行此道者即是掩饰，其弊端十分明显。

Titthiyapakkantakakathāvaṇṇanā niṭṭhitā. · 投外道者事论注释已毕。

§111

111. Tiracchānagatavatthu uttānameva.

111. 关于邪见者转变之事，此处如前所述，皆为说明。

Mātughātakādivatthukathāvaṇṇanā弑母者等事论注释

§112

112. Mātughātakādivatthūsu apavāhananti apagamanaṃ, patikaraṇanti attho. Yathā samānajātikassa vikopane kammaṃ garutaraṃ, na tathā vijātikassāti āha ‘‘manussitthibhūtā’’ti . Puttasambandhena mātupitusamaññā , dattakittimādivasenapi puttavohāro loke dissati, so ca kho pariyāyatoti nippariyāyasiddhataṃ dassetuṃ ‘‘janikā mātā’’ti vuttaṃ. Yathā manussattabhāve ṭhitasseva kusaladhammānaṃ tikkhavisadasūrabhāvāpatti yathā taṃ tiṇṇampi bodhisattānaṃ bodhittayanibbattiyaṃ, evaṃ manussattabhāve ṭhitasseva akusaladhammānampi tikkhavisadasūrabhāvāpattīti āha ‘‘sayampi manussajātikenevā’’ti. Cutianantaraṃ phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttaṃ, taṃnibbattanena anantarakaraṇasīlaṃ, anantarapayojanaṃ vā ānantariyaṃ, tena ānantariyena mātughātakakammena. Pitughātakepi yena manussabhūto janako pitā sayampi manussajātikeneva satā sañcicca jīvitā voropito, ayaṃ ānantariyena pitughātakakammena pitughātakotiādinā sabbaṃ veditabbanti āha ‘‘pitughātakepi eseva nayo’’ti.

112. 以杀父母等为例，所谓“恶业之通行”、“离弃”，此是指离开原处或弃绝之意。例如同类生者因故意杀害，业则更加恶重；但对非同类者则不相同。因此有谓“人类的根基”。父子间存在种种如亲属称谓、公认名声等，世间皆知，这称为“生母”。如处于人的状态时，善法产生明净清远之功德；同理，恶法亦然，故有言“我也是生于人为”，意指如此。所谓“果报相续”“果报相连”，亦称“即刻果报”，此因果之续亦为恒常不灭之因缘，故此以杀母之业为例充分解说。又于杀父时，同理亦属此理。

Parivattitaliṅgampi (ma. ni. aṭṭha. 3.128; a. ni. aṭṭha. 1.1.275; vibha. aṭṭha. 809) mātaraṃ pitaraṃ vā jīvitā voropentassa ānantariyakammaṃ hotiyeva. Satipi hi liṅgaparivatte so eva ekakammanibbatto bhavaṅgappabandho jīvitindriyappabandho ca, nāññoti. Yo pana sayaṃ manusso tiracchānabhūtaṃ mātaraṃ vā pitaraṃ vā, sayaṃ vā tiracchānabhūto manussabhūtaṃ, tiracchānabhūtoyeva vā tiracchānabhūtaṃ jīvitā voropeti, tassa kammaṃ ānantariyaṃ na hoti, bhāriyaṃ pana hoti, ānantariyaṃ āhacceva tiṭṭhati. Eḷakacatukkaṃ saṅgāmacatukkaṃ coracatukkañcettha kathetabbaṃ. ‘‘Eḷakaṃ māremī’’ti abhisandhināpi hi eḷakaṭṭhāne ṭhitaṃ manusso manussabhūtaṃ mātaraṃ vā pitaraṃ vā mārento ānantariyaṃ phusati maraṇādhippāyeneva ānantariyavatthuno vikopitattā. Eḷakābhisandhinā pana mātāpitiaasandhinā vā eḷakaṃ mārento ānantariyaṃ na phusati ānantariyavatthuabhāvato. Mātāpitiabhisandhinā mātāpitaro mārento phusateva. Esa nayo itarasmimpi catukkadvaye. Yathā ca mātāpitūsu, evaṃ arahantepi etāni catukkāni veditabbāni. Sabbattha hi purimaṃ abhisandhicittaṃ appamāṇaṃ, vadhakacittaṃ pana tadārammaṇaṃ jīvitindriyañca ānantariyānānantarabhāve pamāṇaṃ. Katānantariyakammo ca ‘‘tassa kammassa vipākaṃ paṭibāhissāmī’’ti sakalacakkavāḷaṃ mahācetiyappamāṇehi kañcanathūpehi pūretvāpi sakalacakkavāḷaṃ pūretvā nisinnassa bhikkhusaṅghassa mahādānaṃ datvāpi buddhassa bhagavato saṅghāṭikaṇṇaṃ amuñcanto vicaritvāpi kāyassa bhedā nirayameva upapajjati, pabbajjañca na labhati.

关于“业转标志”，即有文献如《中部法句》、《增支部》、《阿毗达摩论》等所述，杀害父母生者亦属于即刻果报业。即便如此，若自行成为恶人，杀害父母者，若对杀害者也是恶人者，则杀业不构成即刻果报，但对妻子却构成即刻果报，这种即刻果报之理亦当理解。以杀除刹车之四种例子、共谋之四种例子、盗窃之四种例子为论证，如“杀刹车”时，亲自动手之人即属于即刻果报因缘，因为其对杀业行为感受强烈之苦痛；若父母自己行此业，则不生即刻果报因缘。由此可推，如杀害父母、阿拉汉证得者均具此四种理。因过去现报皆不可量度，且杀害念头极其剧烈，身命当时即遭受因果报应之苦，故虽积累大量功德、施予诸佛像及佛陀僧众、曾受大布施，终究因杀业故而生地狱，且不能得出家戒。

§115

115.Icchamānanti odātavatthavasanaṃ icchamānaṃ. Tenevāha ‘‘gihibhāve sampaṭicchitamatteyevā’’ti. Saṅghabhedakakathāvitthāro parato āvi bhavissati. Catunnaṃ kammānanti apalokanādīnaṃ catunnaṃ kammānaṃ. Duṭṭhacittenāti vuttamevatthaṃ vibhāveti ‘‘vadhakacittenā’’ti. Vadhakacetanāya hi dūsitacittaṃ idha duṭṭhacittaṃ nāma. Lohitaṃ uppādetīti ettha tathāgatassa abhejjakāyatāya parūpakkamena cammacchedaṃ katvā lohitapaggharaṇaṃ nāma natthi, sarīrassa pana antoyeva ekasmiṃ ṭhāne lohitaṃ samosarati, āghātena pakuppamānaṃ sañcitaṃ hoti. Devadattena paviddhasilato bhijjitvā gatasakkhalikāpi tathāgatassa pādantaṃ pahari, pharasunā pahaṭo viya pādo antolohitoyeva ahosi. Jīvako pana tathāgatassa ruciyā satthakena cammaṃ chinditvā tamhā ṭhānā duṭṭhalohitaṃ nīharitvā phāsumakāsi, tenassa puññakammameva ahosi. Tenāha ‘‘jīvako viyā’’tiādi.

115.所谓“欲有”，是比喻像盛满水的器皿一样的“欲有”。因此说“在出家人身分中，欲望已获得满足而无过剩”。关于制造僧团分裂的传说，后面还会详细论述。所谓“四业”，是指四种行为，即守戒等无泄漏的四种行为。所谓“恶心”，是指前面所说的意思，详细说明即为“杀意”。因为有杀意，心即为污秽心，这里称为“恶心”。说“产生血迹”，这里是指出于如来的不可破坏的身体的外表生皮肤破损，即用刀割破表皮，表面有血尸罩（血衣）但并非云何，如来身体的内里不生血迹，不过因为外在受到撞击揉搓，血液凝聚而形成血痂。天人迭瓦达特因触砭而致溃烂，甚至打破了如来的脚指甲，表皮破裂流血，像锋利刀割一样，脚下即为血迹。医师基瓦咖因对如来深生爱敬，用刀割肉，令该处血迹消失，且将脏东西去除，因此造作的是善业。由此说“基瓦咖”等等。

Atha ye parinibbute tathāgate cetiyaṃ bhindanti, bodhiṃ chindanti, dhātumhi upakkamanti, tesaṃ kiṃ hotīti? Bhāriyaṃ kammaṃ hoti ānantariyasadisaṃ. Sadhātukaṃ pana thūpaṃ vā paṭimaṃ vā bādhamānaṃ bodhisākhaṃ chindituṃ vaṭṭati. Sacepi tattha nilīnā sakuṇā cetiye vaccaṃ pātenti, chindituṃ vaṭṭatiyeva. Paribhogacetiyato hi sarīracetiyaṃ garutaraṃ. Cetiyavatthuṃ bhinditvā gacchante bodhimūlepi chinditvā harituṃ vaṭṭati. Yā pana bodhisākhā bodhigharaṃ bādhati, taṃ geharakkhaṇatthaṃ chindituṃ na labhati. Bodhiatthañhi gehaṃ, na gehatthāya bodhi. Āsanagharepi eseva nayo. Yasmiṃ pana āsanaghare dhātu nihitā hoti, tassa rakkhaṇatthāya bodhisākhaṃ chindituṃ vaṭṭati. Bodhijagganatthaṃ ojoharaṇasākhaṃ vā pūtiṭṭhānaṃ vā chindituṃ vaṭṭatiyeva, satthu rūpakāyapaṭijaggane viya puññampi hoti.

然后那些毁坏已涅槃如来的舍利塔，破坏觉悟果位，妄自摧残舍利的，是何等罪业？是恶业中最重的罪业。强盗、杀人等恶业还可未必毁坏佛塔，但断佛舍利枝杈确属重罪。即便鸟雀落于佛塔之上，啄食佛舍利的话，也算是破坏；僧众要防止此类行为。因舍利是僧众的护持，破坏舍利的业力及后患最重。即便是真正持戒护守者，也不会轻易毁坏佛舍利枝杈。为守护佛塔，舍利及其枝杈不可破坏。若毁坏觉悟树枝，为护舍利塔则无法完成其责。保护佛舍利是护持僧团的事业，护舍利方能保卫法法。

Mātughātakādivatthukathāvaṇṇanā niṭṭhitā. · 弑母者等事论注释已毕。

Ubhatobyañjanakavatthukathāvaṇṇanā具两性特征者事论注释

§116

116.Ubhatobyañjanamassa atthīti ubhatobyañjanakoti iminā asamānādhikaraṇavisayo bāhiratthasamāsoyaṃ, purimapade ca vibhattialopoti dasseti. Byañjananti cettha itthinimittaṃ purisanimittañca adhippetaṃ. Atha ubhatobyañjanakassa ekameva indriyaṃ, udāhu dveti? Ekameva ‘‘yassa itthindriyaṃ uppajjati, tassa purisindriyaṃ uppajjatīti? No. Yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatīti? No’’ti (yama. 3.indriyayamaka.188) ekasmiṃ santāne indriyadvayassa paṭisiddhattā, tañca kho itthiubhatobyañjanakassa itthindriyaṃ, purisaubhatobyañjanakassa purisindriyaṃ. Yadi evaṃ dutiyabyañjanakassa abhāvo āpajjati. Indriyañhi byañjanakāraṇaṃ vuttaṃ, tañca tassa natthīti? Vuccate – na tassa indriyaṃ dutiyabyañjanakāraṇaṃ. Kasmā? Sadā abhāvato. Itthiubhatobyañjanakassa hi yadā itthiyā rāgacittaṃ uppajjati, tadā purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ guḷhaṃ hoti, tathā itarassa itaraṃ. Yadi ca tesaṃ indriyaṃ dutiyabyañjanakāraṇaṃ bhaveyya, sadāpi byañjanadvayaṃ tiṭṭheyya, na pana tiṭṭhati, tasmā veditabbametaṃ ‘‘na tassa taṃ byañjanakāraṇaṃ, kammasahāyaṃ pana rāgacittamevettha kāraṇa’’nti.

116.“双重特征”之意是指复合词的两种不等同的语法范畴及对外意含的不同，前一词尾缺失反映其含义。这里“特征”（byañjana）是指女性标记和男性标记。双重特征对应一感官时有两个例外，例如听两个人的声音。若有两个感官，是否是“一方有女性感官，而另一方有男性感官”？都不成立，如诗所说：‘若一方生成女性感官，则同时生成男性感官；反之亦然。’这里“女性双重特征”含有女性感官，“男性双重特征”则含男性感官。若产生第二特征的消失，则感官只剩一方，第二特征不是感官的原因。原因何在？因其时刻消失。女性双重特征时产生贪爱心，则男性双重特征显现，女性特征隐伏难见，反之亦然。若第二特征为感官原因，则双重特征必同时存在，但实际上并不常见，故当作第二特征非原因，唯有贪爱心为因。

Yasmā cassa ekameva indriyaṃ hoti, tasmā itthiubhatobyañjanako sayampi gabbhaṃ gaṇhāti, parampi gaṇhāpeti. Purisaubhatobyañjanako paraṃ gaṇhāpeti, sayaṃ pana na gaṇhāti. Yadi paṭisandhiyaṃ purisaliṅgaṃ, yadi paṭisandhiyaṃ itthiliṅganti ca paṭisandhiyaṃ liṅgasabbhāvo kurundiyaṃvutto, so ca ayutto. Pavattiyaṃyeva hi itthiliṅgādīni samuṭṭhahanti, na paṭisandhiyaṃ. Paṭisandhiyaṃ pana indriyameva samuṭṭhāti, na liṅgādīni. Na ca indriyameva liṅganti sakkā vattuṃ indriyaliṅgānaṃ bhinnasabhāvattā. Vuttañhetaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 632) –

由于只有一个感官的存在，因此女性双重特征者能自行受孕并令他人生育，而男性双重特征者只能使他人受孕却自己不受孕。若受孕是男女标记的结合，若结合后表现为男女标记本质，则中间无相异。孕育只由女性标记等形成，并非结合，而结合仅由感官产生，非标记所决定。感官无法分割为男女标记。故经中有言：“‘女性性’即女性特性，两者合为一，谓此是胎生；因有女性感官而生，男女标记亦由此生。犹如种子，种子因有种子而发芽，长成大树，枝叶丰满，充满空气，独自站立；类似于女性特性由女性感官生，故有男女标记生。一切男女标记皆由感官和心所知，既由感官所知，亦由心所知。”

‘‘Itthattaṃ itthibhāvoti ubhayaṃ ekatthaṃ, itthisabhāvoti attho. Ayaṃ kammajo paṭisandhisamuṭṭhito. Itthiliṅgādi pana itthindriyaṃ paṭicca pavatte samuṭṭhitaṃ. Yathā bīje sati bījaṃ paṭicca bījapaccayā rukkho vaḍḍhitvā sākhāviṭapasampanno hutvā ākāsaṃ pūretvā tiṭṭhati, evameva itthibhāvasaṅkhāte itthindriye sati itthiliṅgādīni honti. Bījaṃ viya hi itthindriyaṃ, bījaṃ paṭicca vaḍḍhitvā ākāsaṃ pūretvā ṭhitarukkho viya itthindriyaṃ paṭicca itthiliṅgādīni pavatte samuṭṭhahanti. Tattha itthindriyaṃ na cakkhuviññeyyaṃ, manoviññeyyameva. Itthiliṅgādīni cakkhuviññeyyānipi manoviññeyyānipī’’ti.

因此说：“此处关于思维过程的说明，详见论集《八颂》之注解。”

Tenevāha ‘‘tattha vicāraṇakkamo vitthārato aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya veditabbo’’ti.

因此，他说：『其中，审察的次第，应于《法集论注》（阿他萨林尼）中详细了知。』

Ubhatobyañjanakavatthukathāvaṇṇanā niṭṭhitā. · 双形者事论注释已毕。

Anupajjhāyakādivatthukathāvaṇṇanā无戒师者等事论注释

§117

117.Sikkhāpadaṃapaññattaṃ hotīti idheva paññattaṃ sikkhāpadaṃ sandhāya vuttaṃ. Upajjhaṃ aggāhāpetvāti ‘‘upajjhāyo me, bhante, hohī’’ti evaṃ upajjhaṃ aggāhāpetvā. Kammavācāya pana upajjhāyakittanaṃ kataṃyevāti daṭṭhabbaṃ. Aññathā ‘‘puggalaṃ na parāmasatī’’ti vuttakammavipattisambhavato kammaṃ kuppeyya, teneva ‘‘upajjhāyaṃ akittetvā’’ti avatvā ‘‘upajjhaṃ aggāhāpetvā’’icceva vuttaṃ. Yathā ca aparipuṇṇapattacīvarassa upasampādanakāle kammavācāya ‘‘paripuṇṇassa pattacīvara’’nti asantavatthuṃ kittetvā kammavācāya katāyapi upasampadā ruhati, evaṃ ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassa upasampadāpekkho’’ti asantaṃ puggalaṃ kittetvā kevalaṃ santapadanīhārena kammavācāya katāya upasampadā ruhatiyevāti daṭṭhabbaṃ. Tenevāha ‘‘kammaṃ pana na kuppatī’’ti. ‘‘Na, bhikkhave, anupajjhāyako upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā’’ti ettakameva vatvā ‘‘so ca puggalo anupasampanno’’ti avuttattā kammavipattilakkhaṇassa ca asambhavato ‘‘taṃ na gahetabba’’nti vuttaṃ. ‘‘Pañcavaggakaraṇañce, bhikkhave, kammaṃ paṇḍakapañcamo kammaṃ kareyya, akammaṃ na ca karaṇīya’’ntiādivacanato (mahāva. 390) paṇḍakādīnampi ubhatobyañjanakapariyantānaṃ gaṇapūrakabhāveyeva kammaṃ kuppati, na aññathāti āha ‘‘ubhatobyañjanakupajjhāyapariyosānesupi eseva nayo’’ti.

117. 关于僧伽戒是有限定的戒，为此特别立戒之说。于此戒乃为所立誓戒，故称之。『upajjhaṃ aggāhāpetvā』者，即是以「愿尊者为我上师」之语，恭敬请受为师。至于戒语上的上师标示，则当察其所作业语。若不然，若戒语中出现违犯戒律的罪业，则人必作恶，故说「未称上师」而却言「已称上师」，终究戒授成立。譬如不洁净衣服授具足戒时，虽戒语言「洁净衣」而授戒根本不成，亦如称「此乃佛所护之尊者、法所护之尊者受戒须待」者，但若称不正，戒授仍成立。由是可见，业语虽导致戒授，而业语非不善业必然使戒授受阻。佛告比库：「不宜授戒于无上师者，授戒若成，则为犯重罪。」于是语称「那个人未受戒」，业障不现，故戒授不可授之。又云：「五类人中，第五类笨者亦当造业，不造非业。」此即所谓两恶标志混杂者，亦属此理。

Anupajjhāyakādivatthukathāvaṇṇanā niṭṭhitā. · 无戒师者等事论注释已毕。

Apattakādivatthukathāvaṇṇanā无钵者等事论注释

§118

118. Aññe vā bhikkhū dātukāmā hontīti sambandho. Anāmaṭṭhapiṇḍapātanti aggahitaaggaṃ piṇḍapātaṃ. Sāmaṇerabhāgasamako āmisabhāgoti ettha kiñcāpi sāmaṇerānaṃ āmisabhāgassa samakameva diyyamānattā visuṃ sāmaṇerabhāgo nāma natthi, heṭṭhā gacchantaṃ pana bhattaṃ kadāci mandaṃ bhaveyya, tasmā upari aggahetvā sāmaṇerapāḷiyāva gahetvā dātabboti adhippāyo. Niyatapabbajjasseva cāyaṃ bhāgo dīyati. Teneva ‘‘apakkaṃ patta’’ntiādi vuttaṃ.

118. 或问有无比库欲行布施。布施在此即为取乞之意。等同比库分得布施。因沙玛内拉等确保布施份额均等，偶有布施不足，故上人宜先取，待以下弟子之乞食，规限出家人布施份额。此即被称为「不正当所得」等说。

Apattakādivatthukathāvaṇṇanā niṭṭhitā. · 无钵者等事论注释已毕。

Hatthacchinnādivatthukathāvaṇṇanā断手者等事论注释

§119

119.Ajapadaketi ajapadasaṇṭhāne padese. Brahmujugattoti brahmā viya ujugatto. Avaseso sattoti iminā lakkhaṇena rahitasatto. Etena ṭhapetvā mahāpurisaṃ cakkavattiñca itare sattā khujjapakkhikāti dasseti. Yebhuyyena hi sattā khandhe kaṭiyaṃ jāṇūsūti tīsu ṭhānesu namanti. Te kaṭiyaṃ namantā pacchato namanti, itaresu dvīsu ṭhānesu namantā purato namanti. Dīghasarīrā pana ekena passena vaṅkā honti, eke mukhaṃ unnāmetvā nakkhattāni gaṇayantā viya caranti, eke appamaṃsalohitā sūlasadisā honti, eke purato pabbhārā honti, pavedhamānā gacchanti. Parivaṭumoti samantato vaṭṭalo.

119. 『ajapada』者，即不善足迹之处也；『brahmujugatta』者，如梵天般直立之形；『avaseso satto』以此义指无应着之身。置诸如是说，彰显大人王者乃至其他众生均为蹲伏鸟类。众生若真正知体，必俯首三处。一为场所，他们俯首，背后则抬首；一为他处，两处低头，一处高昂。长身者目光走偏，形如仰面张望，星辰数点般活动，或呈鲜红状，锋利如矛，一部分于前方，奔走不息。所谓「环绕」即四面环绕也。

Aṭṭhisirācammasarīroti aṭṭhisirācammamattasarīro. Kappasīsoti dvidhābhūtasīso. Kekaroti tiriyaṃ passanto. ‘‘Udakatārakā nāma udakapubbuḷa’’nti gaṇṭhipadesu vuttaṃ. Akkhitārakāti akkhibhaṇḍakā. Nippakhumakkhīti akkhidalalomehi virahitaakkhiko. Pakhuma-saddo hi loke akkhidalalomesu niruḷho. Paṭaṅgamaṇḍūko nāma mahāmukhamaṇḍūko. Eḷamukhoti niccapaggharaṇakalālamukho. Sabbañcetanti ‘‘kacchugatto vā’’tiādiṃ sandhāya vadati. Vātaṇḍikoti aṇḍakesu vuddhirogena samannāgato. Vikaṭoti tiriyaṃ gamanapādehi samannāgato, yassa ca caṅkamato jāṇukā bahi gacchanti. Paṇhoti pacchato parivattapādehi samannāgato, yassa caṅkamato jāṇukā anto pavisanti.

『骨、筋、皮之身』者，谓仅具骨、筋、皮之身体。『分裂头』者，谓头部裂为两半。『斜视者』者，谓侧目而视之人。在难词解释中曾说：『所谓水星，乃水泡也。』『眼星』者，谓眼球。『无睫毛之眼』者，谓缺乏眼睑毛之眼睛。盖『睫』一词，于世间乃通用于眼睑之毛。所谓草蛙者，乃大嘴之蛙。『口涎者』者，谓口中常流涎液之人。至于『此一切』云云，乃承接『患疥疮者』等语而言。『睾丸肿者』者，谓睾丸患增生之病者。『跛足者』者，谓具斜行步态之双足，行走时双膝向外张开之人。『反足者』者，谓双足向后翻转，行走时双膝向内收入之人。

Kudaṇḍapādatāya kāraṇaṃ vibhāveti ‘‘majjhe saṅkuṭitapādattā’’ti. Agge saṅkuṭitapādattāti kuṇḍapādatāya kāraṇanidassanaṃ. Kuṇḍapādasseva gamanasabhāvaṃ vibhāveti ‘‘piṭṭhipādaggena caṅkamanto’’ti. Mammananti khalitavacanaṃ. Yo ekameva akkharaṃ catupañcakkhattuṃ vadati, tassetaṃ adhivacanaṃ.

以『脚掌中段蜷缩』解明弯曲脚之原因。『脚尖蜷缩』乃指明拳脚之成因。以『以脚背脚尖行走』解明拳脚者之行走状态。『口吃』者，乃言语蹇涩之称。凡将同一音节反复说四五次者，此即其名称。

Hatthacchinnādivatthukathāvaṇṇanā niṭṭhitā. · 断手者等事论注释完毕。

Alajjīnissayavatthukathāvaṇṇanā依止无惭者事论注释

§120

120. Nissayapaṭisaṃyuttavatthūsu bhikkhūhi samāno sīlādiguṇabhāgo assāti bhikkhusabhāgo, tassa bhāvo bhikkhusabhāgatā. Dve tīṇi divasāni vasitvā gantukāmena anissitenavasitabbanti ettha ‘‘yāva bhikkhusabhāgataṃ jānāmī’’ti ābhogaṃ vināpi anissitena vasituṃ vaṭṭatīti adhippāyo. Bhikkhusabhāgataṃ pana jānanto ‘‘sve gamissāmi, kiṃ me nissayenā’’ti aruṇaṃ uṭṭhapetuṃ na labhati. ‘‘Purāruṇā uṭṭhahitvāva gamissāmī’’ti ābhogena sayantassa sace aruṇo uggacchati, vaṭṭati. ‘‘Sattāhaṃ vasissāmī’’ti ālayaṃ karontena pana nissayo gahetabboti ‘‘sattāhamattaṃ vasissāmi, kiṃ bhikkhusabhāgatājānanenā’’ti jānane dhuraṃ nikkhipitvā vasituṃ na labhati, bhikkhusabhāgataṃ upaparikkhitvā nissayo gahetabboti attho.

120. 佛法依附事物中，住持清净戒行之比库称为比库会众，其称为比库会众得到了。住三十余日，不必要依附而可自由离去，且无依所而世间自在。然是住者，有智慧后便知比库会众之分，难以安坐于无依状况。若知比库会众，起身离去，心无眷恋，祈愿说：「我将往他处去，有何所依？」不见喜悦。若晨起即去，则多有纷扰。若知会众而出，则应安置其依所，与欲知比库会众者应以依所安住为义。

Gamikādinissayavatthukathāvaṇṇanā行路者等依止事论注释

§121

121.Antarāmagge vissamanto vā…pe… anāpattīti asati nissayadāyake anāpatti. Tassa nissāyāti pāḷianurūpato vuttaṃ, taṃ nissāyāti attho. Sace pana āsāḷhīmāse…pe… tattha gantabbanti ettha sace so vassūpanāyikāya āsannāya gantukāmo suṇāti ‘‘asuko mahāthero āgamissatī’’ti, tañce āgameti, vaṭṭati. Āgamentasseva ce vassūpanāyikadivaso hoti, hotu, gantabbaṃ tattha, yattha nissayadāyakaṃ labhati. Keci pana ‘‘sace so gacchanto jīvitantarāyaṃ brahmacariyantarāyaṃ vā passati, tattheva vasitabba’’nti vadanti.

第121条。若于中途有迟疑等过失之事发生，称为不当犯，即无中生因的犯戒。此处说的“无中生因”，是依照巴利语释义所得。若在乌萨拉月（即阿萨雷月）时，寺僧往那里去；因若有风雨季节，且若此时临近雨安居，则欲赴之者听闻“阿苏哥长老将至”，称其为“将至”，则此事成立。若长老抵达当日正是雨安居首日，则必须到处所去，即得相应依因。有人说：“若途中见有人生命之事或修行生活之事，则当居止于彼。”

Gottena anussāvanānujānanakathāvaṇṇanā准许以姓氏宣告之论注释

§122

122. ‘‘Itthannāmo itthannāmassa āyasmato’’ti nāmakittanassa anussāvanāya āgatattā ‘‘nāhaṃ ussahāmi therassa nāmaṃ gahetu’’nti vuttaṃ, ‘‘āyasmato pippalissa upasampadāpekkho’’ti evaṃ nāmaṃ gahetuṃ na ussahāmīti attho. ‘‘Gottenapi anussāvetu’’nti vacanato yena vohārena voharati, tena vaṭṭatīti siddhaṃ. ‘‘Konāmo te upajjhāyo’’ti puṭṭhenapi gottameva nāmaṃ katvā vattabbanti siddhaṃ hoti, tasmā catubbidhesu nāmesu yena kenaci nāmena anussāvanā kātabbāti vadanti. Ekassa bahūni nāmāni honti, tattha ekaṃ nāmaṃ ñattiyā, ekaṃ anussāvanāya kātuṃ na vaṭṭati, atthato byañjanato ca abhinnāhi anussāvanāhi bhavitabbanti. Kiñcāpi ‘‘itthannāmo itthannāmassa āyasmato’’ti pāḷiyaṃ ‘‘āyasmato’’ti padaṃ pacchā vuttaṃ, kammavācāpāḷiyaṃ pana ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassā’’ti paṭhamaṃ likhitanti taṃ uppaṭipāṭiyā vuttanti na paccetabbaṃ. Pāḷiyañhi ‘‘itthannāmo itthannāmassa āyasmato’’ti atthamattaṃ dassitaṃ, tasmā pāḷiyaṃ avuttopi ‘‘ayaṃ buddharakkhito āyasmato dhammarakkhitassā’’ti kammavācāpāḷiyaṃ payogo dassito. ‘‘Na me diṭṭho ito pubbe iccāyasmā sāriputto’’ti ca ‘‘āyasmā sāriputto atthakusalo’’ti ca paṭhamaṃ ‘‘āyasmā’’ti payogassa dassanatoti vadanti. Katthaci ‘‘āyasmato buddharakkhitattherassā’’ti vatvā katthaci kevalaṃ ‘‘buddharakkhitassā’’ti sāveti, sāvanaṃ hāpetīti na vuccati nāmassa ahāpitattāti eke. Sace katthaci ‘‘āyasmato buddharakkhitassā’’ti vatvā katthaci ‘‘buddharaakhatassāyasmato’’ti sāveti, pāṭhānurūpattā khettameva otiṇṇantipi eke. Byañjanabhedappasaṅgato anussāvanānaṃ taṃ na vaṭṭatīti vadanti. Sace pana sabbaṭṭhānepi eteneva pakārena vadati, vaṭṭati.

第122条。有关“此名者与彼名者，尊者名号”的称谓习惯提醒。传言“我不愿采纳长老名号”，谓“不愿采纳尊者毕波利沙名号”。意即“须依血统而称呼”。此语出于其日用言辞习惯，为正确。有人又言“某名称你为上师”，但说话者自称仅用“果德玛”名号，则成立。由此论出四种名称中，应以某一名称对之进行提醒。因一人多名，故有一称为族名，一名为提醒称谓，不宜混用，但意义上和表音上应保持一致贯通。有时“此名者该尊者”一句，巴利文所在条后记“此尊者为佛所护，正法所护”，属书写习惯，未必须经解释。巴利文中“此名者该尊者”等表达，本质含义已显现，故后书习惯上加“该尊者为佛所护，正法所护”的用法，是书卷习惯表现，不必追究。又有“我未见从前此尊者乃是聪明沙利子”、“尊者沙利子是义巧者”初现“尊者”用法，谓示之。偶有“是尊者佛所护长老”或纯称“佛所护者”表达，说对名字和称谓的规范，未必有阻碍。若偶尔“是尊者佛所护者”与“佛所护尊者”顺序交换，皆符合经文惯例。有些学派论者以音素不同否定此种提醒用法，但若全面而言，以此方式提醒是成立可行的。

Dveupasampadāpekkhādivatthukathāvaṇṇanā二位求达上者等事论注释

§123

123.Ekānussāvaneti ettha ekato anussāvanaṃ etesanti ekānussāvanāti asamānādhikaraṇavisayo bāhiratthasamāsoti daṭṭhabbaṃ. Tenevāha ‘‘dve ekatoanussāvane’’ti. Tattha ekatoti ekakkhaṇeti attho, vibhattialopena cāyaṃ niddeso. Purimanayeneva ekatoanussāvane kātunti ‘‘ekena ekassa, aññena itarassā’’tiādinā pubbe vuttanayena dvīhi vā tīhi vā ācariyehi ekena vā ekatoanussāvane kātuṃ.

第123条。所谓一提醒，指单一方面的提醒，这里指单项提醒，示为不相似、非适用场合之外延。故文云“两者为一单项提醒”。其中“一”为瞬时义，因文中省略说明。初代释者曾论及一单项提醒的实施，“依一种，一人，另一种他人”等方式由总体前说经提出，可由一或多位导师单独进行一单项提醒。

Upasampadāvidhikathāvaṇṇanā达上仪法论注释

§126

126.Vajjāvajjaṃ upanijjhāyatīti upajjhāti iminā upajjhāyasaddasamānattho upajjhāsaddopīti dasseti.

第126条。谓“起于禁戒违犯”的意思是起疑惑，称为“上师辞义之类，及疑念音义”，即表明“上师”一辞乃由“起疑”一义而生的音义现象。

Cattāronissayādikathāvaṇṇanā四依止等论的注释

§130

130.Sambhogeti dhammasambhoge āmisasambhoge ca. Anāpatti sambhoge saṃvāseti ettha ca ayamadhippāyo – yasmā ayaṃ osāraṇakammassa katattā pakatattaṭṭhāne ṭhito, tasmā na ukkhittakena saddhiṃ sambhogādipaccayā pācittiyaṃ, nāpi alajjinā saddhiṃ paribhogapaccayā dukkaṭaṃ alajjīlakkhaṇānupapattito. Yo hi ucchurasakasaṭānaṃ sattāhakālikayāvajīvikattā vaṭṭati vikāle ucchu khāditunti saññaṃ uppādetvā taṃ khāditvā tappaccayā pācittiyaṃ na passati ‘‘vaṭṭatī’’ti tathāsaññitāya, yo vā pana āpattimāpannabhāvaṃ paṭijānitvā ‘‘na paṭikaromī’’ti abhinivisati, ayaṃ –

第130条。所谓“同享”即法之同享与物质同享。无中生因的犯戒因法同享而生，犯戒因法合成时处于施行中安定状态，所以不因暴露而犯戒，并无耻辱，亦无依下流品行而生恶作之义。譬如，嗜酒者由酒类饮用后持续七十天作息生活，若某时饮酒成惯，则不视为犯戒，谓之“成立”；而所犯错误役于显露时，则若有犯戒出现却拒不承认，则视为不善。

‘‘Sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati;

“积犯戒则生犯戒，隐犯戒则生隐藏。”

Agatigamanañca gacchati, ediso vuccati alajjīpuggalo’’ti. (pari. 359) –

“既不离开也不前进，故称为无羞耻之人。”（巴利文有“阿拉吉”，谓无羞耻者）

Vuttalakkhaṇe apatanato alajjī nāma na hoti. Tasmā yathā pubbe yāva ukkhepanīyakammaṃ kataṃ, tāva tena saddhiṃ sambhoge saṃvāse ca anāpatti, evamidhāpīti sabbathā anāpattiṭṭhāneyeva anāpatti vuttāti veditabbaṃ . Na hi bhagavā alajjinā saddhiṃ sambhogapaccayā āpattisambhave sati ‘‘anāpatti sambhoge saṃvāse’’ti vadati. Tato yamettha kenaci ‘‘anāpatti sambhoge saṃvāse’’ti iminā pācittiyena anāpatti vuttā, ‘‘alajjīparibhogapaccayā dukkaṭaṃ pana āpajjatiyevā’’ti vatvā bahudhā papañcitaṃ, na taṃ sārato paccetabbaṃ. Sesamettha uttānameva.

关于前述特征所说的无羞耻者，并非无条件无羞耻者。故如前所言，凡曾做过需揭发而受戒罚之事，在当时与该行为相关的交合与交谈中，不生戒犯，须知此乃普遍戒犯不生之理。世尊并未说出“无戒犯于交合及交谈”的断言，唯在戒犯发生的场合说“无戒犯于交合及交谈”。至于何处以某巴吉帝亚称无戒犯于交合及交谈，且称“因无羞耻共事之故确生罪业”，对此有诸多臆说诠释，非当认真采纳。此处仅以此说明其名称而已。

Iti samantapāsādikāya vinayaṭṭhakathāya sāratthadīpaniyaṃ · 如是，于《普悦律注》的《显明要义疏》中

Mahākhandhakavaṇṇanā niṭṭhitā. · 《大篇集》的注释终了。