Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Dīghanikāye

长部

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1. Yathājātānaṃ [Pg.1] karerirukkhānaṃ ghanapattasākhāviṭapehi maṇḍapasaṅkhepehi sañchanno padeso ‘‘karerimaṇḍapo’’ti adhippeto. Dvāreti dvārasamīpe. Dvāre ṭhitarukkhavasena aññatthāpi samaññā atthīti dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Kathaṃ pana bhagavā mahāgandhakuṭiyaṃ avasitvā tadā karerikuṭikāyaṃ vihāsīti? Sāpi buddhassa bhagavato vasanagandhakuṭi evāti dassento ‘‘antojetavane’’tiādimāha. Salaḷāgāranti devadārurukkhehi katagehaṃ. Pakatibhattassa pacchatoti bhikkhūnaṃ pākatikabhattakālato pacchā, ṭhitamajjhanhikato uparīti attho. Piṇḍapātato paṭikkantānanti piṇḍapātabhojanato apetānaṃ. Tenāha ‘‘bhattakicca’’ntiādi.

1. “迦里罗亭”(karerimaṇḍapa)，意指犹如初生的迦里罗树，其枝叶繁茂，形成亭子般的遮蔽处。“在门口”是指在门附近。为了表明根据“立于门口之树”也可有其他名称，故说“犹如”等。那么，世尊既然住在香室，当时为何又住在迦里罗孤邸(karerikuṭikā)呢？为了表明那也是佛陀世尊居住的香室，故说“在祇陀林内”等。松木屋是指用雪松木建造的房子。“在常规饭食后”是指在比丘们常规用餐时间之后，即过了正午之后。“从托钵乞食返回后”是指用完托钵食物的人。因此说“食事”等。

Maṇḍalasaṇṭhānā māḷasaṅkhepena katā nisīdanasālā ‘‘maṇḍalamāḷa’’nti adhippetāti āha ‘‘nisīdanasālāyā’’ti. Pubbenivāsapaṭisaṃyuttāti ettha pubba-saddo atītavisayo, nivāsa-saddo kammasādhano, khandhavinimutto ca nivasitadhammo natthi, khandhā ca santānavaseneva pavattantīti āha ‘‘pubbenivutthakkhandhasantānasaṅkhātena pubbenivāsenā’’ti. Yojetvāti [Pg.2] visayabhāvena yojetvā. Pavattitāti kathitā. Dhammūpasaṃhitattā dhammato anapetāti dhammī. Tenāha ‘‘dhammasaṃyuttā’’ti.

“圆形亭”(maṇḍalamāḷa)，意指以亭子样式建造的圆形坐堂，因此说“在坐堂中”。在“与宿住相应”(pubbenivāsapaṭisaṃyuttā)一词中，“宿”字指过去；“住”字是表行为的词；并没有离于诸蕴而被称为“所住”之法，诸蕴只是依相续而转起，因此说“以过去所住诸蕴的相续，名为宿住”。“相应”是指作为所缘而连接。“转起的”是指被叙述的。因其与法结合，不离于法，故为“如法的”。因此说“与法相应”。

Udapādīti paduddhāro, tassa uppannā jātāti iminā sambandho. Taṃ panassā uppannākāraṃ pāḷiyaṃ saṅkhepatova dassitaṃ, vitthārato dassetuṃ ‘‘aho acchariya’’ntiādi āraddhaṃ. Tattha ke anussaranti, ke nānussarantīti padadvaye paṭhamaṃyeva sappapañcanaṃ, na itaranti tadeva puggalabhedato, kālavibhāgato, anussaraṇākārato, opammato niddisantena ‘‘titthiyā anussarantī’’tiādi vuttaṃ. Aggappattakammavādinoti sikhāppattakammavādino ‘‘atthi kammaṃ atthi kammavipāko’’ti (paṭi. ma. 1.234) evaṃ kammassakatāñāṇe ṭhitā tāpasaparibbājakā. Cattālīsaṃyeva kappe anussarantīti brahmajālādīsu (dī. ni. 1.33) bhagavatā tathā paricchijja vuttattā. Tato paraṃ na anussarantīti tathāvacanañca diṭṭhigatopaṭṭhakassa tesaṃ ñāṇassa paridubbalabhāvato.

“生起”(udapādi)是所引用的词，其关联是“已生、已成”。其生起的方式在巴利文中仅被简略地说明，为了详细地说明，才开始说“啊，稀有！”等。在“谁能忆念”和“谁不能忆念”这两句中，只有前者有详细的阐述，后者则没有。通过从个人差别、时间划分、忆念方式、譬喻等方面来指明，而说“外道能忆念”等。“业论的顶尖者”是指那些主张“有业，有业果”，如此安住于业有智的苦行者和遍行者。他们只能忆念四十劫，是因为世尊在《梵网经》(Brahmajāla Sutta)等(长部1.33)中如此限定而说。之所以说他们不能忆念此后之事，是因为他们那作为其邪见之支撑的智慧非常微弱。

Sāvakāti mahāsāvakā tesañhi kappasatasahassaṃ pubbābhinīhāro. Pakatisāvakā pana tato ūnakameva anussaranti. Yasmā ‘‘kappānaṃ lakkhādhikaṃ ekaṃ, dve ca asaṅkhyeyyānī’’ti kālavasena evaṃ parimāṇo yathākkamaṃ aggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro, sāvakabodhipaccekabodhipāramitāsambharaṇañca, tasmā vuttaṃ ‘‘dve aggasāvakā…pe… kappasatasahassañcā’’ti. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhavo, evaṃ sante buddhānampissa saparicchedatā āpannāti codanaṃ sandhāyāha ‘‘buddhānaṃ pana ettakanti paricchedo natthi, yāvatakaṃ ākaṅkhanti, tāvatakaṃ anussarantī’’ti ‘‘yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇa’’nti (mahāni. 156; cūḷani. 85; paṭi. ma. 3, 5) vacanato. Sabbaññutaññāṇassa viya hi buddhānaṃ abhiññāñāṇānampi savisaye paricchedo nāma natthi, tasmā yaṃ yaṃ ñātuṃ icchanti, te taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede karuṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto tannimittakānaṃ abhiññāñāṇānanti vuttaṃ ‘‘buddhānaṃ…pe… natthī’’ti.

“声闻”(sāvaka)是指大声闻(mahāsāvaka)，因为他们的最初发愿是在十万劫之前。而普通声闻所忆念的则少于此数。因为就时间而言，上首弟子(aggasāvaka)和独觉佛(paccekabuddha)的福德与智慧之发愿，以及声闻菩提和独觉菩提的波罗蜜之积集，其量依次为“一个阿僧祇劫又十万劫”与“两个阿僧祇劫又十万劫”，所以说“两位上首弟子……以及十万劫”。针对“如果诸圣者的神通智慧之力，受限于积集菩提资粮的时间，那么诸佛的智慧也应有其局限”这一诘难而说：“对诸佛而言，没有‘仅此而已’的限制，他们想忆念多少，就能忆念多少。”这如经中所说：“所应知者有多少，智慧就有多少。”诚然，正如一切知智(sabbaññutaññāṇa)，诸佛的诸神通智在其各自的领域内也没有限制，因此他们想知道什么，就能知道什么。或者，即使有时间的限制，但由于大菩提资粮在慈悲、方便善巧等方面的加持下具有超胜性，其般若波罗蜜的转起之力是无限的，何况由它所引起的诸神通智呢？因此说“对诸佛而言……没有限制”。

Khandhapaṭipāṭiyāti [Pg.3] yathāpaccayaṃ anupubbapavattamānānaṃ khandhānaṃ anupubbiyā. Khandhappavattinti vedanādikkhandhappavattiṃ. Tesañhi anubhavanādiākāraggahaṇamassa sātisayaṃ, taṃ saññābhave tattha tattha anussaraṇavasena gahetvā gacchantā ekavokārabhave alabhantā ‘‘na passantī’’ti vuttā, jāle patitā viya sakuṇā, macchā viya cāti adhippāyo. Kuṇṭhā viyāti dandhā viya. Paṅguḷā viyāti pīṭhasappino viya. Diṭṭhiṃ gaṇhantīti adhiccasamuppannikadiṭṭhiṃ gaṇhanti. Yaṭṭhikoṭihetukaṃ gamanaṃ yaṭṭhikoṭigamanaṃ khandhapaṭipāṭiyā amuñcanato.

“依诸蕴的次第”是指依缘而次第转起的诸蕴之序列。“诸蕴的转起”是指受等诸蕴的转起。因为他们对感受等行相的执取过于强烈，在想有中通过处处忆念的方式执取，但在单蕴有中却找不到，因此被称为“不见”，意即如落网之鸟，或如网中之鱼。“如迟钝者”即如缓慢者。“如跛者”即如凭凳爬行者。“执取见”是指执取偶然生起论。“拄杖而行”是指因不舍诸蕴的次第而行。

Evaṃ santepīti kāmaṃ buddhasāvakāpi asaññabhave khandhappavattiṃ na passanti, evaṃ santepi te buddhasāvakā asaññabhavaṃ laṅghitvā parato anussaranti. ‘‘Vaṭṭe’’tiādi tathā tesaṃ anussaraṇākāradassanaṃ. Buddhehi dinnanaye ṭhatvāti ‘‘yattha pañcakappasatāni rūpappavattiyeva, na arūpappavatti, so asaññabhavo’’ti evaṃ sammāsambuddhehi desitāyaṃ dhammanettiyaṃ ṭhatvā. Evañhi antarā cutipaṭisandhiyo apassantā parato anussaranti seyyathāpi āyasmā sobhitoti (theragā. aṭṭha. 1.2.164 sobhitattheragāthāvaṇṇanā). So kira pubbenivāse ciṇṇavasī hutvā anupaṭipāṭiyā attano nibbattaṭṭhānaṃ anussaranto yāva asaññabhave attano acittakapaṭisandhi tāva addasa, tato paraṃ pañcakappasataparimāṇe kāle cutipaṭisandhiyo adisvā avasāne cutiṃ disvā ‘‘kiṃ nāmeta’’nti āvajjayamāno nayavasena ‘‘asaññabhavo bhavissatī’’ti niṭṭhaṃ agamāsi. Atha naṃ bhagavā taṃ kāraṇaṃ aṭṭhuppattiṃ katvā pubbenivāsaṃ anussarantānaṃ aggaṭṭhāne ṭhapesi. ‘‘Cutipaṭisandhiṃ oloketvā’’ti idaṃ cutipaṭisandhivasena tesaṃ ñāṇassa saṅkamanadassanaṃ, tena sabbaso bhave anāmasitvā gantuṃ na sakkontīti dasseti.

即便如此，佛陀的声闻弟子们也看不见无想有中的诸蕴之转起，但他们仍能跳过无想有而忆念其后之事。“在轮回中”等语，即是如此显示他们忆念的方式。“安住于诸佛所授之理趣”是指安住于诸正自觉者所教示的法之准则中，即“于五百劫中只有色蕴转起，而无无色蕴转起之处，即是无想有”。诚然，他们因不见中间的死与结生而能忆念其后之事，犹如具寿所譬多（《长老偈注》1.2.164，〈所譬多长老偈注〉）。据说他因熟修宿住通，次第忆念自己的出生之处，见到了自己在无想有中的无心结生，其后在五百劫的时间里不见死与结生，最后见到死时，他思惟：“这究竟是什么？”便依理趣而得出“此必是无想有”的结论。于是世尊以此因缘，将他置于忆念宿住者之首。“观察死与结生”，此句显示他们的智慧是通过死与结生而传递的。由此表明，他们无法完全不触及诸有而前进。

Taṃ tadeva passantīti yathā nāma saradasamaye ṭhitamajjhanhikavelāya caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ, siyā pana tassa sukhumataratirohitādibhedassa rūpagatassa agocaratā. Na tveva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti [Pg.4] tathā ñeyyāvaraṇassa suppahīnattā. Tenāha ‘‘buddhā pana attanā vā parehi vā diṭṭhakatasutaṃ, sūriyamaṇḍalobhāsasadisa’’nti ca ādi.

“他们只见到那件事”，犹如在秋日正午，有眼之人在四宝所成的屋中，所见色法极为显现，此乃世间所共知。然而，对于那些极为细微、被遮蔽等不同的色法，他或许无法了知。但对诸佛而言，凡其意欲了知的所知，绝无不了知者；相反，那所知被其智光所照，如掌中之庵摩罗迦果，极为显现分明，因其所知障已完全断除故。因此说：“然而，诸佛对自己或他人所见、所作、所闻之事，其智如日轮之光”等。

Tathā sāvakā ca paccekabuddhā cāti. Ettha tathā-saddena ‘‘attanā diṭṭhakatasutameva anussarantī’’ti idaṃ upasaṃharati, tena sappadesameva nesaṃ anussaraṇaṃ, na nippadesanti nidasseti.

“声闻和独觉佛也是如此”。于此，“如此”一词，是连接到“仅忆念自己所见、所作、所闻之事”。由此表明，他们的忆念是有局限的，而非没有局限的。

Khajjopanakaobhāsasadisaṃ ñāṇassa ativiya appānubhāvatāya. Sāvakānanti ettha pakatisāvakānaṃ pākatikapadīpobhāsasadisaṃ. Mahāsāvakānaṃ (theragā. aṭṭha. 2.21 vaṅgīsettharagāthāvaṇṇanāya vitthāro) mahāpadīpobhāsasadisaṃ. Tenāha visuddhimagge (visuddhi. 2.402) ‘‘ukkāpabhāsadisa’’nti. Osadhitārakobhāsasadisanti ussannā pabhā etāya dhīyati, osadhīnaṃ vā anubalappadāyakattā ‘‘osadhī’’ti evaṃ laddhanāmāya tārakāya pabhāsadisaṃ. Saradasūriyamaṇḍalobhāsasadisaṃ sabbaso andhakāravidhamanato. Apaṭubhāvahetuko visayaggahaṇe cañcalabhāvo khalitaṃ, kuṇṭhibhāvahetuko visayassa anabhisamayo paṭighāto. Āvajjanapaṭibaddhamevāti āvajjanamattādhīnaṃ, āvajjitamatte eva yathicchitassa paṭivijjhanakanti attho. Sesapadadvayepi eseva nayo.

（外道的智）如萤火虫之光，因其智力极为微弱。于“声闻”中，普通声闻的智如普通灯光。大声闻的智如大灯之光（详见《长老偈注》2.21〈婆耆舍长老偈释义〉）。因此《清净道论》（Visuddhimagga 2.402）中说“如火炬之光”。（独觉佛的智）如药草星之光，所谓“药草星”，或因其光芒炽盛，或因其能助长药草之力而得名。（佛智）如秋日之光，因其能完全驱散黑暗。“失误”是指因不敏锐而在取境时摇摆不定。“障碍”是指因迟钝而不能了悟所缘。“仅系于作意”是指仅依赖于作意，意思是只要一作意，即能随其所欲而通达。其余两句，道理亦然。

Asaṅgaappaṭihataṃ pavattamānaṃ bhagavato ñāṇaṃ lahutarepi visaye, garutare ca ekasadisamevāti dassetuṃ ‘‘dubbalapattapuṭe’’tiādinā upamādvayaṃ vuttaṃ. Dhammakāyattā bhagavato guṇaṃ ārabbha pavattā ‘‘bhagavantaṃyeva ārabbha uppannā’’ti vuttaṃ. Taṃ sabbampīti taṃ yathāvuttaṃ sabbampi pubbenivāsapaṭisaṃyuttaṃ kathaṃ. Titthiyānaṃ, sāvakānañca pubbenivāsānussaraṇaṃ bhagavato pubbenivāsānussaraṇassa hīnudāharaṇadassanavasenettha kathitaṃ. Evañhi bhagavato mahantabhāvo visesato pakāsito hotīti. Saṅkhepatoti samāsato. Yattakopi pubbenivāsānussatiñāṇassa pavattibhedo attano ñāṇassa visayabhūto, taṃ sabbaṃ tadā yathākathitaṃ te bhikkhū saṅkhipitvā ‘‘itipī’’ti āhaṃsu. Tassa ca anekākāratāya āmeḍitavacanaṃ, pi-saddo sampiṇḍanattho, ‘‘iti kho bhikkhave sappaṭibhayo bālo’’tiādīsu (ma. ni. 3.124; a. ni. 3.1) viya ākārattho iti-saddoti dassento ‘‘evampī’’ti tadatthamāha.

为表明世尊的智慧运行无碍，即使在极细微或极重大的事物上，都同样平等，所以用“如弱叶包裹”等两个比喻来说明。由于世尊是法身，这些功德都依于世尊而生，所以说“唯依世尊而生起”。这里所说的一切，都是与宿住随念相应的论述。外道和声闻的宿住随念，在此被用作世尊宿住随念的低劣例子来说明，如此更能彰显世尊的伟大。“简言之”(Saṅkhepato)即是“概括”(samāsato)之义。凡是自己智慧所能及的、如前所述的宿住随念智的种种行相差别，当时那些比丘们都加以概括而说“如此这般”(itipī)。由于其行相众多，故有此重叠词。“pi”字是总结义，为表明“iti”字是表“方式”义，如同在“诸比丘，愚人如此有怖畏”等（中部3.124；增支部3.1）经文中的用法，（注释者）以“evampi”（亦即如此）来说明其义。

2-3. Vuttamevāti [Pg.5] ettha ca idha pāṭhe yaṃ vattabbaṃ tena pāṭhena sādhāraṇaṃ, taṃ vuttamevāti adhippetaṃ, na asādhāraṇaṃ apubbapadavaṇṇanāya adhikatattāti taṃ dassento ‘‘ayameva hi viseso’’tiādimāha. ‘‘Assosī’’ti idaṃ savanakiccanipphattiyā vuttaṃ saddaggahaṇamukhena tadatthāvabodhassa siddhattā. Tattha pana pāḷiyaṃ ‘‘imaṃ saṃkhiyadhammaṃ viditvā’’ icceva (dī. ni. 1.2) vuttaṃ. Ime bhikkhū mama guṇe thomenti, kathaṃ? Mama pubbenivāsañāṇaṃ ārabbhāti yojanā. Nipphattinti kiccanipphattiṃ, tena kātabbakiccasiddhanti attho. Noti pucchāvācī nu-iti iminā samānattho nipātoti vuttaṃ ‘‘iccheyyātha nū’’ti. Nanti bhagavantaṃ. ‘‘Yaṃ bhagavā’’ti ettha yaṃ-saddena kiriyāparāmasanabhūtena ‘‘dhammiṃ kathaṃ katheyyā’’ti evaṃ vuttaṃ. Dhammikathākaraṇaṃ parāmaṭṭhaṃ ‘‘etassā’’ti padassa atthoti āha ‘‘etassa dhammikathākaraṇassā’’ti, ādaravasena pana taṃ dvikkhattuṃ vuttaṃ.

2-3. “已说”：在此处经文中，凡是与该经文共通的应说之事，即是此意。不共通的、对新词语的解释则不包含在内，因其内容更多，为了说明这点，所以说“此即差别”等语。“闻”：这是就听闻之事的完成而说，因为通过听取声音，其意义的理解即告完成。然而，在巴利原文中只说了“知此数法已”（长部1.2）。这些比丘赞叹我的功德，如何赞叹呢？应结合为：针对我的宿住随念智。“完成”：指事情的完成，意思是应做之事已经成就。“No”：是疑问词，与“iccheyyātha nū”（你们是否愿意）中的“nu”是同义的助词。“Naṃ”：指世尊。在“世尊所…”（yaṃ bhagavā）中，“所”（yaṃ）字指代一个行为，即“当说法语”。所指的就是说法的行为，这是“etassa”（为此）一词的意义，因此说“为此说法之行”。为了表示尊重，才重复说了两次。

4. Suṇāthāti ettha iti-saddo ādiattho, pakārattho vā, etena ‘‘manasi karothā’’ti padaṃ saṅgaṇhāti. Sotāvadhānaṃ sotassa odahanaṃ, sussūsāti attho. Chinnaṃ upacchinnaṃ vaṭumaṃ saṃsāravaṭṭaṃ etesanti chinnavaṭumakā, sammāsambuddhā, aññe ca khīṇāsavā, idha pana sammāsambuddhā adhippetā. Tesañhi sabbaso anussaraṇaṃ itaresaṃ avisayo. Tenāha ‘‘aññesaṃ asādhāraṇa’’nti. Paccattavacane dissati yaṃ-saddo kammatthadīpanato. Upayogavacane dissati yaṃ-saddo pucchanakiriyāya kammatthadīpanato. Tanti ca upayogavacanameva pucchati-saddassa dvikammakabhāvato. Yanti yena kāraṇenāti ayamettha atthoti āha ‘‘karaṇavacane dissatī’’ti. Bhummeti daṭṭhabboti yathā yaṃ-saddo na kevalaṃ paccattaupayogesu eva, atha kho karaṇepi dissati, evaṃ idha bhummeti daṭṭhabbo. Dasasahassilokadhātunti jātikkhettabhūtaṃ dasasahassacakkavāḷaṃ. Unnādento uppajji anekacchariyapātubhāvapaṭimaṇḍitattā buddhuppādassa.

4. “谛听”：此处“iti”字有起始或类别之义，由此统摄“作意”一词。“倾耳”(Sotāvadhānaṃ)：即耳朵的专注，意为乐于听闻。“断轮回者”(chinnavaṭumakā)：指其轮回之流已被切断者，即正等觉者及其他漏尽者，但此处特指正等觉者。因为他们能完全地随念，这不是其他人的境界。因此说“不共于他人”。在业格中可见“yaṃ”字，用以指明所作业。在与格中可见“yaṃ”字，用以指明疑问行为的所作业。而且，“taṃ”字也正是与格，因为“问”(pucchati)一词是双宾语动词。“Yaṃ”：即“以何原因”之义，因此说“在工具格中可见”。“应被视为处格”：正如“yaṃ”字不仅用于业格和与格，也见于工具格，同样，此处也应被视为处格。“万千世界”：指作为诞生区域的一万个轮围世界。（世界）发出巨响而生起，因为佛陀的出世是以无数奇迹的显现而庄严的。

Kālassa bhaddatā nāma tattha sattānaṃ guṇavibhūtiyā, buddhuppādaparamā ca guṇavibhūtīti tabbahulatā yassa kappassa bhaddatāti āha ‘‘pañcabuddhuppādapaṭimaṇḍitattā sundarakappe’’ti, tathā sārabhūtaguṇavasena ‘‘sārakappe’’ti[Pg.6]. ‘‘Imaṃ kappaṃ thomento evamāhā’’ti vatvā imassa kappassa tathā thometabbatā anaññasādhāraṇāti dassetuṃ ‘‘yato paṭṭhāyā’’tiādi vuttaṃ. Tattha yato paṭṭhāyāti yato pabhuti abhinīhāro katoti manussattādiaṭṭhaṅgasamannāgato abhinīhāro pavattito. Saṃsārassa anādibhāvato imassa bhagavato abhinīhārato puretaraṃ uppannā sammāsambuddhā anantā aparimeyyāti tehi uppannakappe nivattento ‘‘etasmiṃ antare’’ti āha. Kāmaṃ dīpaṅkarabuddhuppāde ayaṃ bhagavā abhinīhāramakāsi, tassa pana bhagavato nibbatti imassa abhinīhārato purimatarāti vuttaṃ ‘‘amhākaṃ…pe… nibbattiṃsū’’ti.

“时劫之善妙”是指彼处众生的功德殊胜，而佛陀出世是最殊胜的功德，充满此功德的劫即是善妙劫，所以说“以五佛出世而庄严，故为妙劫”，又因具有精华般的功德而称“精华劫”。说了“赞叹此劫时这样说”之后，为了显示此劫值得如此赞叹是无与伦比的，所以说“从何时起”等。其中“从何时起”是指从何时开始发愿，即具足人性等八个条件的愿行已发起。由于轮回无始，在这位世尊发愿之前，已有无量无数的正等觉者出现，为了排除他们出现的那些劫，所以说“在此期间”。虽然这位世尊是在燃灯佛出世时发愿的，但那位世尊的出现比此发愿更早，所以说“我们的…诞生”。

Asaṅkhyeyyakappapariyosāneti mahākappānaṃ asaṅkhyeyyapariyosāne. Esa nayo ito paresupi. ‘‘Ito tiṃsakappasahassānaṃ uparī’’ti etena padumuttarassa bhagavato, sumedhassa ca bhagavato antare ekūnasattatikappasahassāni buddhasuññāni ahesunti dasseti. ‘‘Ito aṭṭhārasannaṃ kappasahassānaṃ uparī’’ti iminā sujātassa bhagavato, atthadassissa ca bhagavato antare ekenūnāni dvādasakappasahassāni buddhasuññāni ahesunti dasseti. ‘‘Ito catunavute kappe’’ti iminā dhammadassissa bhagavato, siddhatthassa ca bhagavato antare chādhikanavasatuttarāni sattarasakappasahassāni buddhasuññāni ahesunti dasseti. ‘‘Ekatiṃse kappe’’ti iminā vipassissa bhagavato, sikhissa ca bhagavato antare saṭṭhi kappāni buddhasuññāni ahesunti dasseti. Te sabbepi padumuttarassa bhagavato oraṃ sumedhādīhi uppannakappehi saddhiṃ samodhāniyamānā satasahassā kappā honti, yattha mahāsāvakādayo (theragā. aṭṭha. 2.21 vaṅgīsattheragāthāvaṇṇanā) vivaṭṭū panissayāni kusalāni sambhariṃsu. Buddhasuññepi loke paccekabuddhā uppajjitvā tesaṃ purisavisesānaṃ puññābhisandābhibuddhiyā paccayā honti. ‘‘Evamaya’’ntiādi vuttamevatthaṃ nigamanavasena vadati.

“于阿僧祇劫之末”(Asaṅkhyeyyakappapariyosāne)：指于诸大劫的阿僧祇之末。此理亦通于下文。“此后三万劫”：以此表明，在莲花上佛(Padumuttara)世尊与善慧(Sumedha)世尊之间，有六万九千个空劫无佛出世。“此后一万八千劫”：以此表明，在善生(Sujāta)世尊与见义(Atthadassī)世尊之间，有一万一千九百九十九个空劫无佛出世。“于此后第九十四劫”：以此表明，在见法(Dhammadassī)世尊与悉达多(Siddhattha)世尊之间，有一万七千九百零六个空劫无佛出世。“于第三十一劫”：以此表明，在毗婆尸(Vipassī)世尊与尸弃(Sikhī)世尊之间，有六十个空劫无佛出世。所有这些，与莲花上佛世尊之后、善慧等佛出现的劫合起来，共为十万劫，于此期间，诸大声闻等（《长老偈注》2.21 婆耆舍长老偈释义）积累了能作为解脱依止的善业。即使在无佛出世的世间，也有独觉佛(paccekabuddha)出现，成为那些特殊人物福德增长的助缘。“如是此…”等，是以总结的方式来说明前面所说的内容。

‘‘Kiṃ paneta’’ntiādi pubbanimittavibhāvanatthāya āraddhaṃ. Tattha etanti buddhānaṃ uppajjanaṃ. Kappasaṇṭhānakālasminti vivaṭṭakappassa saṇṭhahanakāle. Ekamasaṅkhyeyyanti saṃvaṭṭaṭṭhāyiṃ sandhāyāha. Ekaṅgaṇaṃ hutvā ṭhiteti pabbatarukkhagacchādīnaṃ, meghādīnañca abhāvena vivaṭaṃaṅgaṇaṃ hutvā ṭhite. Lokasannivāseti [Pg.7] bhājanalokena sannivisitabbaṭṭhāne. Vīsati yaṭṭhiyo usabhaṃ. ‘‘Usabhamattā, dve usabhamattā’’tiādinā paccekaṃ mattā-saddo yojetabbo. Yojanasahassamattā hutvāti patamānāva udakadhārā yojanasahassamattaṃ ākāsaṭṭhānaṃ pharitvā pavattiyā yojanasahassamattā hutvā. Yāva avinaṭṭhabrahmalokāti yāva ābhassarabrahmalokā, yāva subhakiṇhabrahmalokā, yāva vehapphalabrahmalokāti attho.

“为何如此”等语是为了说明前兆而开始说的。其中“此”指诸佛出世。“于劫形成之时”(Kappasaṇṭhānakālasmiṃ)：指于成劫(vivaṭṭakappa)的成立之时。“一阿僧祇”：是就坏住劫(saṃvaṭṭaṭṭhāyī)而言。“成为一平坦之地”：指因山、树、丛林等以及云雾等的不存在而成为开阔的平地。“于世界安立处”：即于器世间(bhājanaloka)应安立之处。二十杖为一优娑婆(usabha)。“一优娑婆之量、二优娑婆之量”等，应各自配上“量”字。“成为一千由旬之量”：指落下的水流遍满一千由旬的虚空，因其流动而成为一千由旬之量。“乃至不坏的梵天界”：意即乃至光音天(ābhassarabrahmaloka)、乃至遍净天(subhakiṇhabrahmaloka)、乃至广果天(vehapphalabrahmaloka)。

Vātavasenāti saṭṭhisahassādhikanavayojanasatasahassubbedhassa sandhārakavātamaṇḍalassa vasena. Mahābodhipallaṅkoti mahābodhipallaṅkappadesamāha. Tassa pacchā vināso, paṭhamaṃ saṇṭhahanañca dhammatāvasena veditabbaṃ. Tatthāti tasmiṃ padese. Pubbanimittaṃ hutvāti buddhappādassa pubbanimittaṃ hutvā. Pubbanimittasannissayo hi gaccho nissitavohārena tathā vutto. Tenāha ‘‘tassā’’tiādi. Kaṇṇikābaddhāni hutvāti ābaddhakaṇṇikā viya hutvā. Suddhāvāsabrahmāno attamanā…pe… gacchantīti yojanā. Vehapphalepi subhakiṇhe saṅgahetvā ‘‘nava brahmalokā’’ti vuttaṃ. Tathā hi te catutthiṃyeva viññāṇaṭṭhitiṃ bhajanti. Nikkhamantesūti mahābhinikkhamanaṃ abhinikkhamantesu. Abhijāti panettha jātibhāvasāmaññena gabbhokkantiyāva saṅgahitā. Nimīyati anumīyati phalaṃ etenāti nimittaṃ, kāraṇaṃ. Ñāpakampi hi kāraṇaṃ disvā tassa abyabhicārībhāvena phalaṃ siddhameva katvā gaṇhi, yathā taṃ asito isi abhijātiyaṃ mahāpurisassa lakkhaṇāni disvā tesaṃ abyabhicārībhāvena buddhaguṇe siddhe eva katvā gaṇhi, evaṃ pana gayhamānaṃ tannimittakaṃ phalaṃ tadānubhāvena siddhaṃ viya voharīyati tabbhāve bhāvato. Tenāha ‘‘tesaṃ nimittānaṃ ānubhāvenā’’tiādi. Tathā cāha bhagavā ‘‘so tena lakkhaṇena samannāgato…pe… rājā samāno kiṃ labhati, buddho samāno kiṃ labhatī’’ti (dī. ni. 3.202, 204) ca evamādi. Imamatthanti pañca buddhā imasmiṃ kappe uppajjissantīti imamatthaṃ yāthāvato jāniṃsu.

“以风为缘”(Vātavasena)：指以九十六万由旬高的持风轮(sandhārakavātamaṇḍala)为缘。“大菩提座”(Mahābodhipallaṅko)：指大菩提座的区域。它的后毁、先成，当知是依循法性(dhammatā)。“在那里”(Tattha)：指在那个区域。“成为前兆”(Pubbanimittaṃ hutvā)：指成为佛陀出世(buddhuppāda)的前兆。因为此丛集依于前兆，故依所依而如此称呼。因此说“它的”等。“如莲苞般系缚”(Kaṇṇikābaddhāni hutvā)：指像系缚好的莲苞一般。“净居天(Suddhāvāsa)的梵天们心生欢喜……乃至……行走”，这是文句的连接。将广果天(Vehapphala)与遍净天(Subhakiṇha)也包括在内，而说为“九梵天界”。因为他们只安住于第四识住(viññāṇaṭṭhiti)。“出离时”(Nikkhamantesu)：指行大出离(mahābhinikkhamana)时。但在这里，“高贵种姓”(Abhijāti)是依出生的共通性，而含摄了入胎(gabbhokkanti)。“由它推测、比量果报，故为‘相’(nimitta)、为‘因’(kāraṇa)”。智者见到因，由于其无有错谬，便将果报视为必然成就而采纳，犹如阿私陀(Asita)仙人见到大士(mahāpurisa)的相，由于其无有错谬，便将佛德视为必然成就而采纳。这样采纳时，那由相而来的果报，因其威力而犹如已经成就，在其存在上即是如此。因此说“依那些相的威力”等。世尊(bhagavā)也这样说：“他具足此相……乃至……为王时得何，为佛时得何”（《长部》3.202, 204）等。“此义”(Imamatthaṃ)：指如实了知“此劫将有五佛出世”之义。

Jātiparicchedādivaṇṇanā

生章等释义

5-7. Kappaparicchedavasenāti [Pg.8] ‘‘ito so ekanavute kappe’’tiādinā yattha yattha kappe te te buddhā uppannā, tassa tassa kappassa paricchindanavasena parijānanavasena. ‘‘Idaṃ ta’’nti hi niyametvā paricchijja jānanaṃ paricchindanaṃ paricchedo. Parittanti ittaraṃ. Lahukanti sallahukaṃ, āyuno adhippetattā rassanti vuttaṃ hoti. Tenāha ‘‘ubhayametaṃ appakasseva vevacana’’nti.

5-7. “依劫之限定”(Kappaparicchedavasena)是指，如“从此九十一劫”等，在何劫有彼彼佛陀出世，即依限定、依了知彼彼劫而言。所谓“此即是彼”，即是通过确定、限定而了知，此即限定(paricchindana)、章(pariccheda)。“少”(Parittaṃ)即少量。“轻”(Lahukaṃ)即很轻，因意指寿命，故说为“短”。因此说：“此二者皆为‘少’之同义词”。

‘‘Appaṃ vā bhiyyo’’ti avisesajotanaṃ ‘‘vīsaṃ vā tiṃsaṃ vā’’tiādinā aniyamitavaseneva yathālābhato vavatthapetvā ayañca nayo apacuroti dassento ‘‘evaṃ dīghāyuko pana atidullabho’’ti āha. Idaṃ taṃ visesavavatthāpanaṃ puggalesu pakkhipitvā dassento ‘‘tattha visākhā’’tiādimāha.

“少或多”(Appaṃ vā bhiyyo)是不作分别的表述，如“二十或三十”等，是不加限定地依所得而确立，为表明此法不常见，而说“但如此长寿者甚为稀有”。为将此分别确立应用于个人(puggala)而显示，故说“其中，毘舍佉(Visākhā)…”等。

Yadi evaṃ kasmā amhākaṃ bhagavā tattakampi kālaṃ na jīvi, nanu mahābodhisattā carimabhave ativiyauḷāratamena puññābhisaṅkhārena paṭisandhiṃ gaṇhantīti? Saccametanti. Tattha kāraṇaṃ dassetuṃ ‘‘vipassīādayo panā’’tiādi vuttaṃ. Tattha abhijātiyā mettāṭhānatāya abhisaṅkhāraviññāṇassa mettāpubbabhāgatā. Tadanuguṇañhi tesaṃ visesato paṭisandhiviññāṇaṃ. Tassa visesato bahulaṃ khemavitakkūpanissayatāya somanassasahagatatā, anaññasādhāraṇaparopadesarahitañāṇavisesūpanissayatāya ñāṇasampayuttatā, asaṅkhārikatā ca veditabbā, asaṅkhyeyyaṃ āyu ādhāravisesato, nissayavisesato, paṭipakkhadūrībhāvato, pavattiākāravisesato ca aparimeyyānubhāvatāya kāraṇassa. Tattha cirataraṃ kālaṃ santānassa pāramitāparibhāvitatā ādhāravisesatā. Alobhajjhāsayādiāsayasampadā nissayavisesatā. Lābhamacchariyādipāpadhammavikkhambhanaṃ paṭipakkhadūrībhāvo. Sabbasattānaṃ sakalavaṭṭadukkhanissaraṇatthāya āyūhanā pavattiākāraviseso veditabbo.

“若如此，为何我等世尊(bhagavā)连那样长的时间都未住世？难道大菩萨(mahābodhisatta)不是在最后一生以极其崇高宏伟的福行(puññābhisaṅkhāra)而受生(paṭisandhi)吗？”“此言真实。”为说明其中原由，而说‘毗婆尸(Vipassī)等……’。其中，由于高贵种姓(abhijāti)与作为慈心之所依，其行识(abhisaṅkhāraviññāṇa)以慈为前导。与之相应，其结生识(paṭisandhiviññāṇa)亦有特别之处。当知其特别之处在于：多以安稳寻为近因缘，故与喜俱行；以不共于他、不依他教的殊胜智慧为近因缘，故与智相应；且是无行。寿命无量，是由于所依殊胜、依止殊胜、对治已远离、生起行相殊胜，以及原因具有无量威力。其中，心相续长时间为波罗蜜所熏修，是为所依殊胜。无贪等意乐之圆满，是为依止殊胜。对利养、悭吝等恶法之镇伏，是为对治已远离。为一切有情出离所有轮回之苦而努力，当知是为生起行相殊胜。

Ayañca nayo sabbesaṃ mahābodhisattānaṃ carimabhavābhinibbattakakammāyūhane sādhāraṇoti tassa phalenāpi ekasadiseneva bhavitabbanti [Pg.9] āha ‘‘iti sabbe buddhā asaṅkhyeyyāyukā’’ti, asaṅkhyeyyakālāvatthānāyukāti attho. Asaṅkhyeyyāyukasaṃvattanasamatthaṃ paricitaṃ kammaṃ hoti, buddhā pana tadā manussānaṃ paramāyuppamāṇānurūpameva kālaṃ ṭhatvā parinibbāyanti tato paraṃ ṭhatvā sādhetabbapayojanābhāvato, dhammatāvesāti vā veditabbā. Aṭṭhakathāyaṃ pana tato paraṃ pana aṭṭhānassa ‘‘utubhojanavipattiyā’’ti (dī. ni. aṭṭha. 2.5) kāraṇaṃ vuttaṃ, ‘‘taṃ lokasādhāraṇaṃ loke jātasaṃvuddhānaṃ tathāgatānaṃ na hotī’’ti na sakkā vattuṃ. Tathā hi nesaṃ rogakilamathādayo hontiyeva. Utubhojanavasenāti asampannassa, sampannassa ca utuno, bhojanassa ca vasena yathākkamaṃ āyu hāyatipi vaḍḍhatipi. Āyūti ca paramāyu adhippetaṃ. Tattha yaṃ vattabbaṃ, taṃ brahmajālādiṭīkāyaṃ (dī. ni. ṭī. 1.40) vuttameva.

此理也是所有大菩萨在最后一生所共通的业力积聚，因此其果报也应当相似，故说“如是诸佛寿命无量”，意思是寿命可安住于无量时劫。能够成就无量寿命的业已圆满积累，然而诸佛只是随顺当时人类最长的寿命而住世，之后就般涅槃，因为更久地住世已无须成就的利益，或者应知这是法尔如是。然而，义注(aṭṭhakathā)中说此后不住世的原因在于“时节饮食失调”（《长部义注》2.5），但不能说“这是世间共有的规律，在世间出生、成长的如来就没有这种情况”。因为他们确实会有疾病疲劳等情况。所谓时节饮食，是指由于时节和饮食的不圆满或圆满，寿命就会依次减损或增长。所说的寿命，是指最长寿命。其中应说明的，已在《梵网经复注》（《长部复注》1.40）中阐述过了。

Idāni tamatthaṃ samudāgamato paṭṭhāya dassetuṃ ‘‘tattha yadā’’tiādi vuttaṃ. Dhamme niyuttā dhammikā, na dhammikā adhammikā, hiṃsādiadhammapasutā. Adhammikameva hoti issarajanānaṃ anuvattanena, paresaṃ diṭṭhānugatiāpajjanena ca. Uṇhavalāhakā devatāti uṇhautuno paccayabhūtameghamālāsamuṭṭhāpakā devaputtā. Tesaṃ kira tathā cittuppādasamakālameva yathicchitaṭṭhānaṃ uṇhaṃ pharamānā valāhakamālā nātibahalā ito cito nabhaṃ chādentī vitanoti. Esa nayo sītavalāhakavassavalāhakāsu. Abbhavalāhakā pana devatā sītuṇhavassehi vinā kevalaṃ abbhapaṭalasseva samuṭṭhāpakā veditabbā. Tāsanti ettha ‘‘mittā’’ti padaṃ ānetvā yojanā. Kāmaṃ heṭṭhā vuttā sattavidhāpi devatā cātumahārājikāva tā pana tena tena visesena vatvā idāni tadaññe paṭhamabhūmike kāmāvacaradeve sāmaññato gaṇhanto ‘‘cātumahārājikā’’ti āha. Tāsaṃ adhammikatāyāti rājūnaṃ adhammikabhāvamūlakena uparājādiadhammikabhāvaparamparābhatena tāsaṃ devatānaṃ adhammikabhāvena. Visamaṃ candimasūriyā pariharantīti bahvābādhatādi aniṭṭhaphalūpanissayabhūtassa yathāvuttaadhammikatāsaññitassa sādhāraṇassa pāpakammassa balena visamaṃ vāyantena vāyunā pīḷiyamānā candimasūriyā sineruṃ parikkhipantā visamaṃ parivattanti yathāmaggena nappavattantīti[Pg.10]. Assidaṃ yathā candimasūriyānaṃ visamaparivattanaṃ visamavātasaṅkhobhahetukaṃ, evaṃ utuvassādivisamappavattīti dassetuṃ ‘‘vāto yathāmaggena na vāyatī’’tiādi vuttaṃ. Devatānanti sītavalāhakadevatādidevatānaṃ. Tenāha ‘‘sītuṇhabhedo utū’’tiādi. Tasmiṃ asampajjanteti tasmiṃ yathāvutte vassabījabhūte utumhi yathākālaṃ sampattiṃ anupagacchante.

现在从那个意义的生起处开始说明，故说“在那里，当”等。安住于法者名为如法者，不安住于法者名为不如法者，即从事杀害等非法行为者。由于随顺统治者的非法，以及陷入他人的邪见，故唯有不如法。所谓热云天神(Uṇhavalāhakā devatā)，是指作为热季原因的云团的升起者，即天子。据说他们心念生起的同时，就能在想要的地点散布升腾热气的云团，这些云团并不浓密，而是从各处遮蔽天空。冷云(sītavalāhakā)天神和雨云(vassavalāhakā)天神也是同样的道理。而暗云天神(Abbhavalāhakā devatā)应理解为仅仅是引起云层覆盖，而与寒冷、炎热和降雨无关的天神。此处“彼等”(tāsaṃ)，应加入“朋友”一词来理解。虽然前面已经说了七种天神也属于四大天王天(Cātumahārājikā)，但现在因为用那些特别之处来说明，所以总括地概括了其他第一地的欲界天神，因此说了“四大天王天”。由于他们的不如法：由于国王不如法的根本，以及副王等不如法之相续所致，这些天神也变得不如法。日月运行不正常(visamaṃ candimasūriyā pariharanti)：由于大量灾祸等不如意果报的原因，也就是前面所说的被称为不如法的共同恶业的力量，被不正常吹动的风所逼迫，日月围绕须弥山(Sineru)运行时，运行不正常，不依循常道运行。就像日月的不正常运行是由不正常的风的扰动引起的，同样，为了说明季节降雨等的不正常运行也是如此，所以说了“风不依循常道吹动”等。诸天(devatānaṃ)是指冷云天神等天神。因此说“寒热的区别是季节”等。当其不成就时：在那个如上所说的作为雨季种子的时节，如果不能适时地获得成就。

‘‘Na sammā devo vassatī’’ti saṅkhepato vuttamatthaṃ vivaranto ‘‘kadācī’’tiādimāha. Tattha kadāci vassatīti kadāci avassanakāle vassati. Kadāci na vassatīti kadāci vassitabbakāle na vassati. Katthaci vassati, katthaci na vassatīti padesamāha. ‘‘Vassantopī’’tiādi ‘‘kadāci vassati, kadāci na vassatī’’ti padadvayasseva atthavivaraṇaṃ. Vigatagandhavaṇṇarasādīti ādi-saddena nirojataṃ saṅgaṇhāti. Ekasmiṃ padeseti bhattapacanabhājanassa ekapasse. Uttaṇḍulanti pākato ukkantataṇḍulaṃ. Tīhākārehīti sabbaso apariṇataṃ, ekadesena pariṇataṃ, dupariṇatañcāti evaṃ tīhākārehi. Paccati pakkāsayaṃ upagacchati. Appāyukāti ettha ‘‘dubbaṇṇā cā’’tipi vattabbaṃ. Evaṃ utubhojanavasena āyu hāyati hetumhi aparikkhīṇepi paccayassa paridubbalattā.

“天不时降雨”(Na sammā devo vassati)是简要说明其义，展开解释时说“有时”等。此处“有时降雨”(kadāci vassati)，指有时在不该降雨时降雨。“有时不降雨”(kadāci na vassati)，指有时在应降雨时却不降雨。“某处降雨，某处不降雨”(katthaci vassati, katthaci na vassati)，是说某个地区降雨，某个地区不降雨。“虽降雨时”(vassantopī)等语，只是对“有时降雨，有时不降雨”这两句的义理展开说明。“失去香色味等”(vigatagandhavaṇṇarasādī)一句中，“等”字包含无滋味之意。“在一处”(ekasmiṃ padese)，指煮饭锅的一侧。“夹生饭”(uttaṇḍulaṃ)，指煮后仍带硬芯的米粒。“以三种方式”(tīhākārehi)，指完全未熟、部分成熟、半熟这三种情况。“煮熟”(paccati)指达到完全熟透。“短命”(appāyukā)此处应补充说“且形貌丑陋”。如此，因时节饮食失调导致寿命减损，虽因缘未尽，却因助缘衰弱所致。

‘‘Yadā panā’’tiādi sukkapakkhassa attho vuttavipariyāyena veditabbo.

“当……时”(Yadā pana)等语，应当以与前述相反的方式来理解白分(sukkapakkha)的意义。

Vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. Kasmā? Na hi ekasmiṃ antarakappe aneke buddhā uppajjanti, eko eva pana uppajjatīti. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Cattāri ṭhatvāti accantasaṃyoge upayogavacanaṃ. Yaṃyaṃāyuparimāṇesūti yattakayattakaparamāyuppamāṇesu. Tesampīti buddhānaṃ. Taṃ tadeva āyuparimāṇaṃ hoti, tattha kāraṇaṃ heṭṭhā vuttameva.

应知是增长复增长而后衰减。为什么呢？因为一个中劫(antarakappa)之中不会出现多位佛陀，只有一位佛陀出现。现在为了详细说明这个道理，所以说了“如何”(kathaṃ)等语。“住立四劫”(cattāri ṭhatvā)的“住立”是表示绝对联系的词。“在各种寿命量中”(yaṃyaṃāyuparimāṇesu)，是指在各种最长寿命限度内。“彼等”(tesampi)，是指诸佛。他们的寿命量就是这样，其中的原因已经在前面说过了。

Jātiparicchedādivaṇṇanā niṭṭhitā

生章等释义 终

Bodhiparicchedavaṇṇanā

菩提章释义

8. Mūleti [Pg.11] mūlāvayavassa samīpe. Taṃ pana tassā heṭṭhāpadeso hotīti āha ‘‘pāṭalirukkhassa heṭṭhā’’ti. Taṃdivasanti attanā jātadivase, taṃdivasanti vā taṃ bhagavato abhisambodhidivase. So kira bodhirukkho sālakalyāṇī viya pathaviyā abbhantare eva puretaraṃ vaḍḍhento abhisambodhidivase pathaviṃ ubbhijjitvā uṭṭhito ratanasataṃ ucco, tāvadeva ca vitthato hutvā nabhaṃ pūrento aṭṭhāsi. Ayampi kiretassa rukkhabhāvena viya aññehi vemattatā. Ghanasaṃhatanāḷavaṇṭatāya kaṇṇikabaddhehi viya pupphehi. Ekasañchannāti pupphānaṃ nirantaratāya ekajjhaṃ sañchannā, tattha tattha nibaddha…pe… samujjalanti tahaṃ tahaṃ olambitakusumadāmehi ceva tahaṃ tahaṃ khittamālāpiṇḍīhi ca ito cito vippakiṇṇavividhavaṇṭamuttapupphehi ca sammadeva ujjalaṃ. Aññamaññaṃ sirīsampattānīti aññamaññassa siriyā sobhāya sampannāni. Buddhaguṇavibhavasirinti sammāsambuddhehi abhigantabbaguṇavibhūtisobhaṃ. Paṭivijjhamānoti adhigacchanto.

8. “于根”(Mūle)指于根部附近。其下方部分，故说“于波吒厘树(pāṭalirukkha)下”。“于那日”(Taṃdivasaṃ)指于自己出生的日子，或指于世尊(Bhagavā)圆满觉悟的日子。据说那菩提树像娑罗善树(sālakalyāṇī)一样，早已在地中生长，在圆满觉悟之日破土而出，高达百肘，同时扩展至同样宽度，充满天空而住立。据说这也是它作为树而与其它树木的不同之处。如同以紧密相连的花梗和花柄连接的花朵。“完全覆盖”(Ekasañchanna)指因花朵密集无间而完全覆盖，处处……闪耀着垂挂的花鬘、散落的花团，以及四处散布的各种离梗的散花，显得极为明亮。“相互辉映”(Aññamaññaṃ sirīsampattāni)指相互之间因光彩而圆满。“佛德威光庄严”(Buddhaguṇavibhavasiri)指正等觉者所证得的功德威力的光彩。“证悟”(Paṭivijjhamāno)指获得。

Setambarukkhoti setavaṇṇaphalo ambarukkho. Tadevāti pāṭaliyā vuttappamāṇameva. Ekatoti ekapasse. Surasānīti sumadhurarasāni.

“白芒果树”(Setambarukkho)指果实为白色的芒果树。“同样地”(Tadeva)指与波吒厘树所说的大小相同。“于一处”(Ekato)指于一侧。“美味的”(Surasāni)指味道非常甜美。

Ekova pallaṅkoti ekova pallaṅkappadeso. So so rukkho ‘‘bodhī’’ti vuccati bujjhanti etthāti katvā.

“唯一座”(Eko va pallaṅko)指唯一座位之处。那棵树被称为“菩提”(bodhi)，因为（觉者们）于此处觉悟。

Sāvakayugaparicchedavaṇṇanā

声闻双对章释义

9. Sāvakaparicchedeti sāvakayugaparicchede. ‘‘Khaṇḍatissa’’nti dvepi ekajjhaṃ gahetvā ekattavasena vuttanti āha ‘‘khaṇḍo ca tisso cā’’ti, buddhānaṃ sahodaro, vemātikopi vā jeṭṭhabhātā na hotīti ‘‘ekapitiko kaniṭṭhabhātā’’ti vuttaṃ. Avasesehi puttehi. ‘‘Paññāpāramiyā matthakaṃ patto’’ti vatvā tassa matthakappattaṃ guṇavisesaṃ dassetuṃ ‘‘sikhinā bhagavatā’’tiādi vuttaṃ.

9. “弟子章”(Sāvakaparicchede)即弟子双章。“Khaṇḍatissa”是将两者合在一起，作为一个整体来说的，所以说“Khaṇḍa与Tissa”。因为诸佛没有同母兄弟，也没有异母的长兄，所以说“同父的弟弟”。由其余诸子。说了“已达到智慧波罗蜜的顶峰”之后，为了显示他达到顶峰的殊胜功德，才说了“尸弃(Sikhi)世尊”等语。

Uttaroti uttamo. Puna uttaroti theraṃ nāmena vadati. Pāranti parakoṭimatthakaṃ. Paññāvisayeti paññādhikāre. Pavattiṭṭhānavasena hi pavattiṃ vadati.

“Uttara”(更高者)即至上者。再者，“Uttara”是长老的名字。“彼岸”(Pāraṃ)即最高的顶点。“智慧领域”(Paññāvisaye)即在智慧的范围内。实乃依发生之处所而说发生。

Sāvakasannipātaparicchedavaṇṇanā

声闻集会章释义

10. Uposathanti [Pg.12] āṇāpātimokkhaṃ. Dutiyatatiyesūti dutiye, tatiye ca sāvakasannipāte. Eseva nayoti caturaṅgikataṃ atidisati. Abhinīhārato paṭṭhāya vatthuṃ kathetvā pabbajjā dīpetabbā, sā pana yasmā manorathapūraṇiyaṃ aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.211) vitthārato āgatā, tasmā tattha vuttanayeneva veditabbāti.

10. “布萨”(Uposathaṃ)即指令波罗提木叉(āṇāpātimokkha)。“第二第三”(Dutiyatatiyesū)即在第二次和第三次声闻集会中。“此即是理趣”(Eseva nayo)是指四支具足的集会。从发愿开始，讲述其事后，应当开示出家。但由于此事在《增支部义注》(Aṅguttara-aṭṭhakathā)即《满足心愿》(Manorathapūraṇī)中已有详述，故应依彼处所说之理趣而知。

Upaṭṭhākaparicchedavaṇṇanā

侍者章释义

11. Nibaddhupaṭṭhākabhāvanti ārambhato paṭṭhāya yāva parinibbānā niyataupaṭṭhākabhāvaṃ. Aniyatuupaṭṭhākā pana bhagavato paṭhamabodhiyaṃ bahū ahesuṃ. Tenāha ‘‘bhagavato hī’’tiādi. Idāni ānandatthero yena kāraṇena satthu nibaddhupaṭṭhākabhāvaṃ upagato, yathā ca upagato, taṃ dassetuṃ ‘‘tattha ekadā’’tiādi vuttaṃ. ‘‘Ahaṃ iminā maggena gacchāmī’’ti āha anayabyasanāpādakena kammunā codiyamāno. Atha naṃ bhagavā tamatthaṃ anārocetvāva khemaṃ maggaṃ sandhāya ‘‘ehi bhikkhu iminā gacchāmā’’ti āha. Kasmā panassa bhagavā tamatthaṃ nārocesīti? Ārocitepi asaddahanto nādiyissati. Tañhi tassa hoti dīgharattaṃ ahitāya dukkhāyātiti. Teti te gamanaṃ, ‘‘ta’’nti vā pāṭho.

11. “常随侍者”(Nibaddhupaṭṭhākabhāvaṃ)是指从一开始直到般涅槃，固定不变的侍奉。然而，世尊初成道时，有很多不固定的侍者。因此才说“世尊的”等等。现在为了说明阿难(Ānanda)长老因何以及如何成为导师的常随侍者，故说“当时”等语。“我要走这条路”，是他在被引生不幸与灾祸的业力催促时所说。当时世尊没有告诉他那件事，而是指着安稳的道路说：“来，比丘，我们走这条路。”为何世尊不告诉他那件事呢？因为即使说了，不信者也不会接受，那对他将是长久的不利与痛苦。“Te”即“他们的行进”(te gamanaṃ)，或读作“taṃ”。

Anvāsattoti anubaddho, upadduto vā. Dhammagāravanissito saṃvego dhammasaṃvego ‘‘amhesu nāma tiṭṭhantesu bhagavatopi īdisaṃ jāta’’nti. ‘‘Ahaṃ upaṭṭhahissāmī’’ti vadanto dhammasenāpati atthato evaṃ vadanto nāma hotīti ‘‘ahaṃ bhante tumhe’’tiādi vuttaṃ. Asuññāyeva me sā disāti asuññāyeva mama sā disā. Tattha kāraṇamāha ‘‘tava ovādo buddhānaṃ ovādasadiso’’ti.

“Anvāsatto”(随逐)即跟随，或被困扰。源于恭敬法的悚惧即是法悚惧(dhammasaṃvego)，即“当我们还在时，这样的事竟也发生在世尊身上”。法将(dhammasenāpati)说“我将侍奉”时，其义实为如此，故引述“尊者，我……”等。“那个方向对我来说不是空的”(Asuññāyeva me sā disā)即“我的那个方向确实不是空的”。此处说明其原因为：“您的教诫如同诸佛的教诫”。

Vasituṃ na dassatīti ekagandhakuṭiyaṃ vāsaṃ na labhissatīti adhippāyo. Parammukhā desitassāpi dhammassāti suttantadesanaṃ sandhāya vuttaṃ. Abhidhammadesanā panassa parammukhāva pavattā pageva yācanāya. Tassā vācanāmaggopi sāriputtattherappabhavo. Kasmā? So niddesapaṭisambhidā viya [Pg.13] therassa bhikkhuto gahitadhammakkhandhapakkhiyo. Apare pana ‘‘dhammabhaṇḍāgāriko paṭipāṭiyā tikadukesu devasikaṃ katokāso bhagavantaṃ pañhaṃ pucchi, bhagavāpissa pucchitapucchitaṃ nayadānavasena vissajjesi. Evaṃ abhidhammopi satthārā parammukhā desitopi therena sammukhā paṭiggahitova ahosī’’ti vadanti. Sabbaṃ vīmaṃsitvā gahetabbaṃ.

“不能居住”意指不能在同一间香孤邸(gandhakuṭi)中居住。“即使是未直接宣说的法”是指针对经教的说法。而阿毗达摩(Abhidhamma)的教导，甚至在他请求之前，就是未直接传授给他的。其念诵之道也源自舍利弗(Sāriputta)长老。为什么呢？因为它，如同《解释》(Niddesa)与《无碍解道》(Paṭisambhidāmagga)，属于长老从比丘(佛陀)处领受的法蕴。另一些人则说：“法宝藏的守护者按次第在三集与二集中，每日获得机会向世尊提问，世尊也依其所问，以传授方法的方式作答。这样，阿毗达摩虽由导师间接宣说，也由长老直接领受了。”一切都应经审查后接受。

Aggupaṭṭhākoti upaṭṭhāne sakkaccakāritāya aggabhūto upaṭṭhāko. Thero hi upaṭṭhākaṭṭhānaṃ laddhakālato paṭṭhāya bhagavantaṃ duvidhena udakena, tividhena dantakaṭṭhena, pādaparikammena, gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti cintetvā taṃ taṃ nipphādento mahatiṃ daṇḍadīpikaṃ gahetvā ekarattiṃ gandhakuṭipariveṇaṃ nava vāre anupariyāyati. Evaṃ hissa ahosi ‘‘sace me thinamiddhaṃ okkameyya, bhagavati pakkosante paṭivacanaṃ dātuṃ nāhaṃ sakkuṇeyya’’nti, tasmā sabbarattiṃ daṇḍadīpikaṃ hatthena na muñcati. Tena vuttaṃ ‘‘aggupaṭṭhāko’’ti.

“最上侍者”(Aggupaṭṭhāko)是因在侍奉中恭敬行事而成为最上的侍者。长老自从获得侍者之位起，就用两种水、三种齿木、足部护理、打扫香孤邸(gandhakuṭi)庭院等事务来侍奉世尊。他常常思考：“在这个时候，应当为导师获得此物，应当做这件事”，并完成这些事。他拿着大火把，一夜之间在香孤邸庭院周围巡行九次。他这样想：“如果我被昏沉与睡眠征服，当世尊呼唤时，我将无法应答”，因此整夜手中不放下火把。因此被称为“最上侍者”。

12. Pitumātujātanagaraparicchedo pitumukhena āgatattā ‘‘pitiparicchedo’’ti vutto.

12. 父母出生城市章(Pitumātujātanagaraparicchedo)，因由父亲口述而来，故称“父章”(Pitiparicchedo)。

Vihāraṃ pāvisīti gandhakuṭiṃ pāvisi. Ettakaṃ kathetvāti kappaparicchedādinavavārapaṭimaṇḍitaṃ vipassīādīnaṃ sattannaṃ buddhānaṃ pubbenivāsapaṭisaṃyuttaṃ ettāvatā desanaṃ desetvā. Kasmā panettha bhagavā vipassīādīnaṃ sattannaṃyeva buddhānaṃ pubbenivāsaṃ kathesi, na buddhavaṃsadesanāyaṃ (bu. vaṃ. 64 gāthādayo) viya pañcavīsatiyā buddhānaṃ, tato vā pana bhiyyoti? Anadhikārato, payojanābhāvato ca. Buddhavaṃsadesanāyañhi (bu. vaṃ. 75) –

“进入精舍”(Vihāraṃ pāvisi)即进入香孤邸(gandhakuṭi)。“说了这么多”(Ettakaṃ kathetvā)即说完那以劫章等九章庄严的、与毗婆尸(Vipassī)等七佛过去生相关的开示。然而，世尊为何在此处只说毗婆尸等七佛的过去生，而不像在《佛史》(Buddhavaṃsa)中那样说二十五佛，或更多呢？因为不合时宜，且无益处。在《佛史》中说：

‘‘Kīdiso te mahāvīra, abhinīhāro naruttama;

Kamhi kāle tayā vīra, patthitā bodhimuttamā’’ti. ādinā –

“大雄最胜士，汝之本愿为何？于何时，勇者，汝发无上菩提心？”以此偈等为始——

Pavattaṃ taṃ pucchaṃ adhikāraṃ aṭṭhuppattiṃ katvā yassa sammāsambuddhassa pādamūle attanā mahābhinīhāro kato, taṃ dīpaṅkaraṃ bhagavantaṃ ādiṃ katvā yesaṃ catuvīsatiyā buddhānaṃ santikā bodhiyā laddhabyākaraṇo hutvā tattha tattha pāramiyo pūresi, tesaṃ paṭipattisaṅkhāto pubbenivāso, attano ca paṭipatti kathitā, idha pana tādiso adhikāro natthi[Pg.14], yena dīpaṅkarato paṭṭhāya, tato vā pana purato buddhe ārabbha pubbenivāsaṃ katheyya. Tasmā na ettha buddhavaṃsadesanāyaṃ viya pubbenivāso vitthārito. Yasmā ca buddhānaṃ desanā nāma desanāya bhājanabhūtānaṃ puggalānaṃ ñāṇabalānurūpā, na attano ñāṇabalānurūpā, tasmā tattha aggasāvakānaṃ, mahāsāvakānaṃ, (theragā. aṭṭha. 2.21 vaṅgīsattheragāthāvaṇṇanā) tādisānañca devabrahmānaṃ vasena desanā vitthāritā. Idha pana pakatisāvakānaṃ, tādisānañca devatānaṃ vasena pubbenivāsaṃ kathento sattannameva buddhānaṃ pubbenivāsaṃ kathesi. Tathā hi ne bhagavā palobhanavasena samuttejetuṃ sappapañcatāya kathāya desanaṃ matthakaṃ apāpetvāva gandhakuṭiṃ pāvisi. Tathā ca imissā eva desanāya anusārato āṭānāṭiyaparitta- (dī. ni. 3.275) desanādayo pavattā.

以该提问为缘起，（世尊）讲述了以燃灯(Dīpaṅkara)世尊为首的二十四位佛陀的行持，即其过去生——在他（菩萨）于燃灯佛足下立下大愿，从诸佛处获得菩提授记，并处处圆满波罗蜜之后——同时也讲述了自己的行持。但在此处，没有这样的缘起，可以让他从燃灯佛或更早的诸佛说起，讲述其过去生。因此，此处的过去生故事不像《佛史》(Buddhavaṃsa)中那样详尽展开。因为诸佛的说法，是随应听法者的根器与智力，而非随应自己的智力。所以在彼处，是为上首弟子、大弟子（如《长老偈义注》中关于婆耆舍长老偈的释义）及诸天、梵天而详尽说法。而在此处，是为普通弟子及诸天神讲述过去生，故只说了七佛的过去生。诚然，世尊为了劝诱激励他们，在详尽的言说尚未达到顶点时，便进入了香孤邸。也正是依据此番开示，才有了《阿吒曩胝护咒》(Āṭānāṭiya-paritta)（长部3.275）等的流传。

Apicettha bhagavā attano suddhāvāsacārikāvibhāviniyā uparidesanāya saṅgahatthaṃ vipassīādīnaṃ eva sattannaṃ sammāsambuddhānaṃ pubbenivāsaṃ kathesi. Tesaṃyeva hi sāvakā tadā ceva etarahi ca suddhāvāsabhūmiyaṃ ṭhitā, na aññesaṃ parinibbutattā. ‘‘Siddhatthatissaphussānaṃ kira buddhānaṃ sāvakā suddhāvāsesu upapannā upapattisamanantarameva imasmiṃ sāsane upakādayo viya arahattaṃ adhigantvā nacirasseva parinibbāyiṃsu, na tattha tattha yāvatāyukaṃ aṭṭhaṃsū’’ti vadanti. Tathā yesaṃ sammāsambuddhānaṃ paṭivedhasāsanaṃ ekaṃsato nicchaye na ajjāpi dharati, na antarahitaṃ, te eva kittento vipassīādīnaṃyeva bhagavantānaṃ pubbenivāsaṃ imasmiṃ sutte kathesi veneyyajjhāsayavasena. Apubbācarimaniyamo pana aparāparaṃ saṃsaraṇakasattavāsavasena ekissā lokadhātuyā icchitoti na tenetaṃ virujjhatīti daṭṭhabbaṃ. Nirantaraṃ matthakaṃ pāpetvāti abhijātito paṭṭhāya yāva pātimokkhuddeso yāva tā buddhakiccasiddhi, tāva matthakaṃ sikhaṃ pāpetvā. Na tāva kathitoti yojanā.

再者，世尊为了总摄能开显自身净居天之行的上分教法，而讲述了毗婆尸(Vipassī)等七位正等觉者的本事。因为只有他们的弟子，在当时和现在，安住于净居天，其他佛陀的弟子则因已般涅槃而不然。据说：“悉达多(Siddhattha)、帝沙（Tissa）、弗沙(Phussa)佛的弟子们，生于净居天后，随即在此教法中如优波迦(Upaka)等人一般，证得阿罗汉果，不久即般涅槃，未能在彼处尽寿而住。”同样，对于那些其证悟教法尚未完全确定、尚未隐没的佛陀，世尊随顺所化众生的意乐，在此经中称颂并讲述了毗婆尸等世尊的本事。至于‘非前非后’的定则，应知其是在同一世界体系中，随众生辗转轮回而有的愿求，故与此说不相违背。“无间直至顶点”是指从出生开始，直到诵念波罗提木叉，直到佛陀事业的成就，都达到顶峰。应与“此前未曾宣说”一句相连结。

Tantinti dhammatantiṃ, pariyattinti attho. Puttaputtamātuyānavihāradhanavihāradāyakādīnaṃ sambahulānaṃ atthānaṃ vibhāvanavasena pavattavāro sambahulavāro.

“法线”(tanti)即法脉(dhammatanti)，义为圣典(pariyatti)。为阐明儿子、儿子之母、车乘、精舍、财富、精舍施主等众多意义而展开的章节，即“众多义理品”(sambahulavāro)。

Sambahulavāravaṇṇanā

多义品释义

Kāmañcāyaṃ [Pg.15] pāḷiyaṃ anāgato, aṭṭhakathāsu āgatattā pana ānetvā dīpetabboti taṃ dīpento ‘‘sabbabodhisattānañhī’’tiādimāha. Kulavaṃso kulānukkamo. Paveṇīti paramparā. ‘‘Kasmā’’ti puttuppattiyā kāraṇaṃ pucchitvā taṃ vissajjento ‘‘sabbaññubodhisattānañhī’’tiādimāha, tena tesaṃ jātanagarādi paññāyamānaṃ ekaṃsato manussabhāvasañjānanatthaṃ icchitabbaṃ, aññathā yathādhippetabuddhakiccasiddhi eva na siyāti dasseti, yato mahāsattānaṃ carimabhave manussaloke eva pātubhāvo, na aññattha.

此句虽然未见于圣典，但因出现于义注中，故应引来解释。在解释时，说了“一切菩萨……”等。“家系”(kulavaṃso)即家族的传承(kulānukkamo)。“传统”(paveṇī)即世代相传(paramparā)。以“为何”询问子嗣出生的原因，在回答时说了“一切遍知菩萨……”等。由此，他们出生的城市等为人所知，是为了明确地了知他们的人类身份所期望的；否则，就无法如愿成就佛陀的事业。这表明，大士们在最后一世只出现于人间，而非他处。

Sambahulaparicchedavaṇṇanā

多章释义

Candādīnaṃ sobhāvisesaṃ raheti cajāpetīti rāhu, rāhuggaho, idha pana rāhu viyāti rāhu. Bandhananti ca anatthuppattiṭṭhānataṃ sandhāya vuttaṃ. Tathā mahāsattena vuttavacanameva gahetvā kumārassa ‘‘rāhulo’’ti nāmaṃ akaṃsu. Athāti nipātamattaṃ. Rocinīti rocanasīlā, ujjalarūpāti attho. Rucaggatīti rucaṃ pabhātaṃ āgatibhūtā, ga-kārāgamaṃ katvā vuttaṃ. Itthiratanabhāvato manussaloke sabbāsaṃ itthīnaṃ bimbapaṭicchannabhūtāti bimbā.

因为它夺取并使月亮等的光辉消失，故名“罗睺”(Rāhu)，即罗睺星。而在此处，“罗睺”是“如罗睺”之义。“束缚”(bandhana)是就其为不善生起之处而言。他们听取了大士所说的话，给王子取名为“罗睺罗”。“又”(atha)只是一个虚词。“光明者”(Rocinī)是具有光明的性质，意为光辉明亮。“光辉所至”(Rucaggatī)意为“光辉到来”，是加入了“ga”字母而说。由于她是人间女宝，如同覆盖了所有女人的影像，所以称为“频婆”(Bimbā)。

Jhānā vuṭṭhāyāti pādakajjhānato uṭṭhāya.

“从禅定中出定”(jhānā vuṭṭhāya)，即从基础禅定(pādakajjhāna)中起身。

Aṭṭhaṅgulubbedhāti aṭṭhaṅgulappamāṇabahalabhāvā. Cūḷaṃsena chādetvāti tiriyabhāgena ṭhapanavasena sabbaṃ vihāraṭṭhānaṃ chādetvā. Suvaṇṇayaṭṭhiphālehīti phālappamāṇāhi suvaṇṇayaṭṭhīhi. Suvaṇṇahatthipādānīti pakatihatthipādaparimāṇāni suvaṇṇakhaṇḍāni. Vuttanayenevāti cūḷaṃseneva. Suvaṇṇakaṭṭīhīti suvaṇṇakhaṇḍehi. Salakkhaṇānanti lakkhaṇasampannānaṃ sahassārānaṃ.

“八指厚”(aṭṭhaṅgulubbedha)是指有八指的厚度。“以小部分覆盖”(cūḷaṃsena chādetvā)是指以横向放置的方式覆盖整个精舍的处所。“以金杖板”(suvaṇṇayaṭṭhiphālehi)是指以板状大小的金杖。“金象足”(suvaṇṇahatthipādāni)是指与普通象足大小相同的金块。“如前所述”(vuttanayeneva)即“以小部分”。“以金条”(suvaṇṇakaṭṭīhi)是指以金块。“具足相好者”(salakkhaṇānaṃ)是指具足相好的千辐轮。

Bodhipallaṅkoti abhisambujjhanakāle nisajjaṭṭhānaṃ. Avijahitoti buddhānaṃ tathānisajjāya anaññatthabhāvībhāvato apariccatto. Tenāha ‘‘ekasmiṃyeva ṭhāne hotī’’ti. Paṭhamapadagaṇṭhikāti pacchime sopānaphalake ṭhatvā ṭhapiyamānassa dakkhiṇapādassa patiṭṭhahanaṭṭhānaṃ. Taṃ pana yasmā daḷhaṃ thiraṃ kenaci abhejjaṃ hoti, tasmā ‘‘padagaṇṭhī’’ti vuttaṃ. Yasmiṃ [Pg.16] bhūmibhāge idāni jetavanamahāvihāro, tattha yasmiṃ ṭhāne purimānaṃ sabbabuddhānaṃ mañcā paññattā, tasmiṃyeva padese amhākampi bhagavato mañco paññattoti katvā ‘‘cattāri mañcapādaṭṭhānāni avijahitāneva hontī’’ti vuttaṃ. Mañcānaṃ pana mahantakhuddakabhāvena mañcapaññāpanapadesassa mahantāmahantatā appamāṇaṃ, buddhānubhāvena pana so padeso sabbadā ekappamāṇoyeva hotīti ‘‘cattāri mañcapādaṭṭhānāni avijahitāneva hontī’’ti vuttanti daṭṭhabbaṃ. Vihāropi na vijahito yevāti etthāpi eseva nayo. Purimaṃ vihāraṭṭhānaṃ na pariccajatīti hi attho.

“菩提座”(bodhipallaṅka)是正自觉时所坐之处。“不移”(avijahita)是指不被舍弃，因为诸佛如此而坐，不会在别处。因此说“只在一个地方”。“第一足结”(paṭhamapadagaṇṭhikā)是站在最后的阶梯板上时，右足所踏之处。因为它坚固、稳定，不为任何事物所破坏，所以称为“足结”(padagaṇṭhī)。如今祇陀林(Jetavana)大精舍所在的土地，于彼处，于往昔一切诸佛敷设床座之处，于彼同一区域，我等世尊的床座亦被敷设。因此说“四个床足之处是不移的”。然而，由于床座有大小之别，敷设床座之处的大小也无定准，但通过佛陀的威力，彼处恒为同一大小。故应了知，经中说“四个床足之处是不移的”。“精舍亦不移”，于此亦是同理。其义实为“不舍弃往昔的精舍之处”。

Visiṭṭhā mattā vimattā, vimattāva vemattaṃ, visadisatāti attho. Pamāṇaṃ āroho. Padhānaṃ dukkarakiriyā. Rasmīti sarīrappabhā.

“殊胜的量”(visiṭṭhā mattā)是“异量”(vimattā)；“异量”即是“差异”(vemattaṃ)，意为“不相似”(visadisatā)。“量”(pamāṇaṃ)是身高。“精进”(padhānaṃ)是难行。“光”(rasmi)即身光。

‘‘Sattānaṃ pākatikahatthena chahattho majjhimapuriso, tato tiguṇaṃ bhagavato sarīrappamāṇanti bhagavā aṭṭhārasahattho’’ti vadanti. Apare pana bhaṇanti ‘‘manussānaṃ pākatikahatthena catuhattho majjhimapuriso, tato tiguṇaṃ bhagavato sarīrappamāṇanti bhagavā dvādasahattho upādinnakarūpadhammavasena, samantato pana byāmamattaṃ byāmappabhā pharatīti upari chahatthaṃ abbhuggato, bahalatarappabhā rūpena saddhiṃ aṭṭhārasahattho hotī’’ti.

有人说：“以众生的常人之肘来量，中等身材者为六肘，世尊的身量是其三倍，所以世尊是十八肘。”另一些人则说：“以人类的常人之肘来量，中等身材者为四肘，世尊的身量是其三倍，所以世尊是十二肘，这是就其所执取的色法而言；然而，其一寻之量的寻光普照四方，向上升起六肘，更浓厚的光与色身合在一起，则为十八肘。”

Addhaniyanti dīghakālaṃ.

“长时”(addhaniyaṃ)即长时间。

Ajjhāsayapaṭibaddhanti bodhisambhārasambharaṇakāle tathāpavattajjhāsayādhīnaṃ, tathāpavattapatthanānurūpaṃ vipulaṃ, vipulatarañca hotīti attho. Svāyamattho cariyāpiṭakavaṇṇanāyaṃ vuttanayeneva veditabbo. Ettha ca yasmā sarīrappamāṇaṃ, padhānaṃ, sarīrappabhā ca buddhānaṃ visadisāti idha pāḷiyaṃ anāgatā, tasmā tehi saddhiṃ vemattatāsāmaññena āyukulānipi idha āharitvā dīpitāni. Paṭividdhaguṇesūti adhigatasabbaññuguṇesu. Nanu ca bodhisambhāresu, veneyyapuggalaparimāṇe ca vemattaṃ natthīti? Saccaṃ natthi, tadubhayaṃ pana buddhaguṇaggahaṇena gahitameva hotīti na uddhaṭaṃ. Yadaggena hi sabbabuddhānaṃ buddhaguṇesu vemattaṃ natthi, tadaggena nesaṃ sambodhisambhāresupi vemattaṃ natthīti. Kasmā? Hetuanurūpatāya phalassa[Pg.17], ekanteneva veneyyapuggalaparimāṇe vemattabhāvo vibhāvito. Mahābodhisattānañhi hetuavatthāyaṃ sambhatūpanissayindriyaparipākā veneyyapuggalā carimabhave arahattasampattiyā paripositāni kamalavanāni sūriyarasmisamphassena viya tathāgataguṇānubhāvasamphassena vibodhaṃ upagacchantīti dīpesuṃ aṭṭhakathācariyā.

“依于倾向”(ajjhāsayapaṭibaddha)之义是：在积集菩提资粮时，依于如此发生的倾向，并随顺如此发生的祈愿，而变得广大、更广大。此义应依《所行藏》(Cariyāpiṭaka)释义中所说的方法了知。于此，因为诸佛的身量、精进和身光各不相同，而此点在圣典中未提及，所以，由于与它们有“差异”这一共性，此处也引述并阐明了寿命和种姓的差异。“于已证之德”(paṭividdhaguṇesu)即于已证得的全知之德。“然则，在菩提资粮和所化度的众生(veneyyapuggala)的数量上，难道没有差异吗？”“诚然没有。但此二者已包含在佛陀功德的摄取中，故不单列。”因为，就一切诸佛的佛德没有差异而言，他们的正等觉资粮也没有差异。为何？因为果随于因。所化度的众生数量的差异，是肯定被阐明的。义注师们阐明道：诚然，大菩萨们在因地时所积集的近因缘，使所化度的众生诸根成熟，他们在最后一世，为阿罗汉果的成就而受到滋养，犹如莲花林受到阳光的触照而绽放，他们也因触及如来功德的威力而觉悟。

Nidhikumbhoti cattāro mahānidhayo sandhāya vadati. Jāto cāti. Ca-saddena katamahābhinīhāro cāti ayampi attho saṅgahitoti daṭṭhabbo. Vuttaṃ hetaṃ buddhavaṃse –

“宝藏之瓮”，是就四大宝藏而言。“并且已生”。应知，通过“并且”(ca)一词，“并且已作大誓愿”这一含义也被包含了。这在《佛史》(Buddhavaṃsa)中说道——

‘‘Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

Visākhā candimāyuttā, dhuvaṃ buddho bhavissatī’’ti. (bu. vaṃ. 65);

群星闪耀，星宿于天际；毘舍佉(Visākhā)与月合，定将成佛陀。

‘‘Eteneva ca sabbabuddhānaṃ visākhānakkhatteneva mahābhinīhāro hotī’’ti ca vadanti.

并且他们说：“一切诸佛都是在毘舍佉星宿时作出大誓愿的。”

13. Ayaṃ gatīti ayaṃ pavatti pavattanākāro, aññe pubbenivāsaṃ anussarantā iminā ākārena anussarantīti attho, yasmā cutito paṭṭhāya yāva paṭisandhi, tāva anussaraṇaṃ ārohanaṃ atītaatītataraatītatamādijātisaṅkhāte pubbenivāse ñāṇassa abhimukhabhāvena pavattīti katvā. Tasmā paṭisandhito paṭṭhāya yāva cuti, tāva anussaraṇaṃ orohanaṃ pubbenivāse paṭimukhabhāvena ñāṇassa pavattīti āha ‘‘pacchāmukhaṃ ñāṇaṃ pesetvā’’ti. Cutigantabbanti yaṃ panidaṃ cutiyā ñāṇagatiyā gantabbaṃ, taṃ gamanaṃ bujjhananti attho. Garukanti bhāriyaṃ dukkaraṃ. Tenāha ‘‘ākāse padaṃ dassento viyā’’ti. Aparampi kāraṇanti chinnavaṭumānussaraṇaṃ pacchāmukhaṃ ñāṇaṃ pesanato aparaṃ acchariyabbhutakāraṇaṃ. Yatrāti paccattatthe, nāmāti acchariyatthe nipāto, hi-saddo anatthako. Tenāha ‘‘yo nāma tathāgato’’ti. Evañca katvā ‘‘yatrā’’ti nipātavasena visuṃ yatra-saddaggahaṇaṃ samatthitaṃ hoti. Papañcenti sattasantānaṃ saṃsāre vitthārentīti papañcaṃ. Kammavaṭṭaṃ vuccatīti kilesavaṭṭassa papañcaggahaṇena, vipākavaṭṭassa dukkhaggahaṇena gahitattā. Pariyādinnavaṭṭeti sabbaso khepitavaṭṭe. ‘‘Maggasīlena phalasīlenā’’ti vatvā tayidaṃ maggaphalasīlaṃ lokiyasīlapubbakaṃ, buddhānañca [Pg.18] lokiyasīlampi lokuttarasīlaṃ viya anaññasādhāraṇaṃ evāti dassetuṃ ‘‘lokiyalokuttarasīlenā’’ti vuttaṃ. Samādhipaññāsupi eseva nayo. Samādhipakkhāti samādhi ca samādhipakkhā ca samādhipakkhā, ekadesasarūpekaseso daṭṭhabbo. Tenāha ‘‘maggasamādhinā’’tiādi, ‘‘vihāro gahito vā’’ti ca. Samādhipakkhā nāma vīriyasatiādayo.

13. “此道”即此过程，进行的方式。其义是：其他忆念宿命者，以此方式忆念。因为从死开始直到结生，此忆念是上升，是智朝向名为过去、更过去、最过去等诸生的宿命而进行。因此，从结生开始直到死，此忆念是下降，是智背向宿命而进行，故说“令智向后”。“死所应至”之义是，此死之智的进程所应至之处，此行进即是觉悟。“沉重”即繁重、难行。因此说“犹如在空中示足迹”。“另一原因”是，忆念已断之轮转，是令智向后之外的另一希有、奇特之因。“于何者”是于自身之义；“诚然”是表惊奇的虚词；“hi”字无义。因此说“诚然，彼如来”。如此，“yatrā”一词，作为虚词，其单独的“yatra”词的取用便得以成立。“戏论”，因为它们在众生的相续中于轮回里扩展，故为戏论。此处说的是业轮，因为烦恼轮转(kilesavaṭṭa)已由“戏论”一词所含摄，而异熟轮已由“苦”一词所含摄。“于已耗尽之轮转”即于已完全耗尽之轮转。说了“以道戒、以果戒”之后，为了表明此道果戒是以世间戒为前导，且诸佛的世间戒亦如出世间戒一般，是不共于他者的，故说“以世间、出世间戒”。于定、慧亦是同理。“定支”是定与定支，应知为“一部分与全体同名”的修辞法。因此说“以道定”等，以及“或已得住”。所谓“定支”，即精进、念等。

Sayanti attanā. Nīvaraṇādīhīti nīvaraṇehi ceva tadekaṭṭhehi ca pāpadhammehi, vitakkavicārādīhi ca. ‘‘Vimuttattā vimuttīti saṅkhyaṃ gacchantī’’ti iminā vimutti-saddassa kammasādhanataṃ āha aṭṭhasamāpattiādivisayattā tassa. Vimuttattāti ca ‘‘vikkhambhanavasena vimuttattā’’tiādinā yojetabbaṃ. Tassa tassāti aniccānupassanādikassa. Paccanīkaṅgavasenāti pahātabbapaṭipakkhaaṅgavasena. Paṭippassaddhante uppannattāti kilesānaṃ paṭippassambhanaṃ paṭippassaddhaṃ, so eva anto pariyosānabhāvato, tasmiṃ sādhetabbe nibbattattā, taṃtaṃmaggavajjhakilesānaṃ paṭippassambhanavasena pavattattāti attho. Kilesehi nissaṭatā, apagamo ca nibbānassa tehi vivittattā evāti āha ‘‘dūre ṭhitattā’’ti.

它们自行止息。因为诸盖等，即因为诸盖及其同类的恶法，以及寻、伺等。“以解脱的缘故而称为解脱”，这句话说明“解脱”一词是业成就之义，因为它涉及八等至等境界。“以解脱故”应与“以镇伏的方式而解脱”等配合解释。那一个又一个，指无常随观等。以对治支分故，即以应当断除的对治支分而言。在止息之后生起故，烦恼的止息称为止息，那止息就是究竟，在应当证得的涅槃中生起，因为是依各个道所断烦恼的止息方式而生起运作，这是它的意思。由于涅槃从烦恼中出离与远离，因其与彼等分离，故说“因其住于远处”。

16. Dhammadhātūti dhammānaṃ sabhāvo, atthato cattāri ariyasaccāni. Suppaṭividdhāti suṭṭhu paṭividdhā savāsanānaṃ sabbesaṃ kilesānaṃ pajahanato. Evañhi sabbaññutā, dasabalañāṇādayo cāti sabbe buddhaguṇā bhagavatā adhigatā ahesuṃ. Arahattaṃ dhammadhātūti keci. Sabbaññutañāṇanti apare. Dvīhi padehīti dvīhi vākyehi. Ābaddhanti paṭibaddhaṃ taṃmūlakattā uparidesanāya. Devacārikakolāhalanti attano devaloke cārikāyaṃ suddhāvāsadevānaṃ kutūhalappavattiṃ dassento suttantapariyosāne (dī. ni. aṭṭha. 2.91) vicāressati, atthato vibhāvessatīti yojanā. Ayaṃ desanāti ‘‘ito so bhikkhave’’tiādinā (dī. ni. 2.4) vitthārato pavattitadesanamāha. Nidānakaṇḍetiādito desitaṃ uddesadesanamāha. Sā hi imissā desanāya nidānaṭṭhāniyattā tathā vuttā.

16. 法界即诸法之自性，就意义而言指四圣谛。善通达指彻底通达，因断除一切烦恼及其习气故。如是，一切智、十力智等一切佛陀功德皆为世尊所证得。有人说法界是阿罗汉果，另有人说是一切智。以二句即用两句话。相系谓相关联，因其是后续教法的根本。天众游行喧哗指世尊在天界游行时，净居天众好奇喧闹的情形，如经末(长部注2.91)所述，将思择分辨，此是解释。此教说即“诸比丘，由此”等(长部2.4)广说的教法。因缘品等开头所说的称为略说教，因其为此教说的因缘所依，故如是说。

Bodhisattadhammatāvaṇṇanā

菩萨法性释义

17. ‘‘Vipassīti tassa nāma’’nti vatvā tassa anvatthataṃ dassetuṃ ‘‘tañca kho’’tiādi vuttaṃ. Vividhe attheti tirohitavidūradesagatādike nīlādivasena [Pg.19] nānāvidhe, tadaññe ca indriyagocarabhūte te ca yathūpagate, vohāravinicchaye cāti nānāvidhe atthe. Passanakusalatāyāti dassane nipuṇabhāvena. Yāthāvato ñeyyaṃ bujjhatīti bodhi, so eva sattayogato bodhisattoti āha ‘‘paṇḍitasatto bujjhanakasatto’’ti. Sucintitacintitādinā pana paṇḍitabhāve vattabbameva natthi. Yadā ca panānena mahābhinīhāro kato, tato paṭṭhāya mahābodhiyaṃ ekantaninnattā bodhimhi satto bodhisattoti āha ‘‘bodhisaṅkhātesū’’tiādi. Maggañāṇapadaṭṭhānañhi sabbaññutañāṇaṃ, sabbaññutañāṇapadaṭṭhānañca maggañāṇaṃ ‘‘bodhī’’ti vuccati. ‘‘Sato sampajāno’’ti iminā catutthāya gabbhāvakkantiyā okkamīti dasseti. Catasso hi gabbhāvakkantiyo idhekacco gabbho mātukucchiyaṃ okkamane, ṭhāne, nikkhamaneti tīsu ṭhānesu asampajāno hoti, ekacco paṭhame ṭhāne sampajāno, na itaresu, ekacco paṭhame, dutiye ca ṭhāne sampajāno, na tatiye, ekacco tīsupi ṭhānesu sampajāno hoti. Tattha paṭhamā gabbhāvakkanti lokiyamahājanassa vasena vuttā, dutiyā asītimahāsāvakānaṃ (theragā. aṭṭha. 2.21 vaṅgīsattheragāthāvaṇṇanāya vitthāro) vasena, tatiyā dvinnaṃ aggasāvakānaṃ, paccekabuddhānañca vasena. Te kira kammajavātehi uddhaṃpādā adhosirā anekasataporise papāte viya yonimukhe khittā tāḷacchiggaḷena hatthī viya sambādhena yonimukhena nikkhamantā mahantaṃ dukkhaṃ pāpuṇanti, tena nesaṃ ‘‘mayaṃ nikkhamāmā’’ti sampajaññaṃ na hoti. Catutthā sabbaññubodhisattānaṃ vasena. Te hi mātukucchimhi paṭisandhiṃ gaṇhantāpi pajānanti, tattha vasantāpi pajānanti, nikkhamanakālepi pajānanti. Na hi te kammajavātā uddhaṃpāde adhosire katvā khipituṃ sakkonti, dve hatthe pasāritvā akkhīni ummīletvā ṭhitakāva nikkhamantīti. Ñāṇena paricchinditvāti pubbabhāge pañcamahāvilokanañāṇehi ceva ‘‘idāni cavāmī’’ti cutiparicchindanañāṇena ca aparabhāge ‘‘idha mayā paṭisandhi gahitā’’ti paṭisandhiparicchindanañāṇena ca paricchijja jānitvā.

17. “名为毗婆尸（Vipassī）”——说了这句话后，为了说明其含义，接着说“彼实”等。“种种意义”是指隐没、远离等，以及青黄等各种颜色，还有其他根境所缘（indriyagocara）的各种事物，这些都各如其分，在世俗的抉择中也有多种意义。“观慧巧妙”是指在观察时具有精细的智慧。如实觉知所应了知者即是菩提（bodhi），因为与有情（satta）相关联，故称为菩提萨埵（bodhisatta），因此说“贤智的有情、有觉性的有情”。如果用善思惟等来说明智者的特性，实际上没有什么可特别说明的。当他立下大愿（mahābhinīhāra）时，从那时起，因为完全倾向于大菩提（mahābodhi），专注于菩提，故为菩提萨埵，因此说“于诸菩提法中”等。道智（maggañāṇa）是一切智智（sabbaññutañāṇa）的立足之处，一切智智也是道智的立足之处，二者都称为“菩提”。“有念、正知”（sato sampajāno）这句话显示他以第四种方式入胎（gabbhāvakkanti）。入胎有四种：有些人入母胎时、住胎时、出胎时，在这三个阶段都不正知（asampajāno）；有些人只在第一个阶段正知（sampajāno），其余两个阶段不正知；有些人只在第一、第二阶段正知，第三阶段不正知；有些人在这三个阶段都正知。其中第一种入胎方式是就世俗大众（lokiyamahājana）而言；第二种是就八十大弟子（asītimahāsāvakā）（详见《长老偈注》（Theragāthā-aṭṭhakathā）2.21，婆耆舍长老偈（Vaṅgīsattheragāthā）的释义）而言；第三种是就两位上首弟子（aggasāvaka）和独觉佛（paccekabuddha）而言。据说他们被业风（kammajavāta）推动，头下脚上，就像被抛入数百人深的悬崖一样，又像大象艰难地从狭窄的产门（yonimukha）出来一样，遭受巨大的痛苦，因此他们对“我们正在出胎”没有正知。第四种是就一切知菩提萨埵（sabbaññubodhisatta）而言。他们在母胎（mātukucchi）中结生（paṭisandhi）时也了知，住在胎中也了知，出胎时也了知。业风不能使他们头脚颠倒地被抛入，而是伸开双臂，睁开双眼，站立着出来。“以智辨知”（ñāṇena paricchinditvā），指在先前阶段用五大观察智（pañcamahāvilokanañāṇa）和“我现在将死”的辨知死之智（cutiparicchindanañāṇa），在后来阶段用“我在此处结生”的辨知结生之智（paṭisandhiparicchindanañāṇa），来辨别了知。

Pañcannaṃ mahāpariccāgānaṃ, ñātatthacariyādīnañca satipi pāramiyā pariyāpannabhāve sambhāravisesabhāvadassanatthaṃ visuṃ gahaṇaṃ. Tattha aṅgapariccāgo, nayanapariccāgo, attapariccāgo, rajjapariccāgo, puttadārapariccāgoti ime [Pg.20] pañca mahāpariccāgā. Tatthāpi kāmaṃ aṅgapariccāgādayopi dānapāramīyeva, tathāpi pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgānaṃ visuṃ gahaṇaṃ. Tato eva ca aṅgapariccāgatopi visuṃ nayanapariccāgaggahaṇaṃ, pariccāgabhāvasāmaññepi rajjapariccāgaputtadārapariccāgaggahaṇañca kataṃ. Ñātīnaṃ atthacariyā ñātatthacariyā, sā ca kho karuṇāyanavasena. Tathā sattalokassa diṭṭhadhammikasamparāyikaparamatthānaṃ vasena hitacariyā lokatthacariyā. Kammassakatāñāṇavasena, anavajjakammāyatanasippāyatanavijjāṭhānavasena, khandhāyatanādivasena, lakkhaṇattayāditīraṇavasena ca attano, paresañca tattha satipaṭṭhānena ñāṇacāro buddhacariyā, sā panatthato paññāpāramīyeva, ñāṇasambhāravisesatādassanatthaṃ pana visuṃ gahaṇaṃ. Buddhacariyānanti bahuvacananiddesena pubbayogapubbacariyādhammakkhānādīnaṃ saṅgaho daṭṭhabbo. Tattha gatapaccāgatavattasaṅkhātāya pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo. Dānādīsuyeva sātisayapaṭipatti pubbacariyā. ‘‘Yāva cariyāpiṭake saṅgahitā abhinīhāro pubbayogo, kāyādivivekavasena ekacariyā pubbacariyā’’ti keci. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena, sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattakathā dhammakkhānaṃ. Koṭiṃ patvāti paraṃ pariyantaṃ paramukkaṃsaṃ pāpuṇitvā. Sattamahādānānīti aṭṭhavassikakāle ‘‘hadayamaṃsādīnipi yācakānaṃ dadeyya’’nti ajjhāsayaṃ uppādetvā dinnadānaṃ, maṅgalahatthidānaṃ, gamanakāle dinnaṃ sattasattakamahādānaṃ, maggaṃ gacchantena dinnaṃ assadānaṃ, rathadānaṃ, puttadānaṃ, bhariyādānanti imāni satta mahādānāni (cariyā. 79) datvā.

五种大舍施，以及利亲行等，即使它们包含在波罗蜜中，为了显示资粮的殊胜特性，所以分别说明。此处有肢体舍施、眼睛舍施、自身舍施、王位舍施、妻子儿女舍施，这五种称为大舍施。即使肢体舍施等也属于布施波罗蜜，但为了显示舍施的殊胜特性和极其难以做到，所以将大舍施单独列出。正因为如此，在肢体舍施之外又单独列出眼睛舍施；即使同样具有舍施的共性，也分别列出王位舍施与妻子儿女舍施。为亲族谋利益称为利亲行（ñātatthacariyā），这实际上是基于慈悲心。同样，为一切众生在现世和来世获得究竟利益而行，称为利世行（lokatthacariyā）。基于业自性智、无过失的行业处、工巧处、学术处，基于蕴、处等，基于三相等进行审察，以念处为基础的智行称为佛行（buddhacariyā）。这实际上就是慧波罗蜜，但为了显示慧资粮的殊胜特性，所以单独列出。佛行（复数）的解释，应知包含前行、前业、说法等。其中，与来回行之行仪相关的前分道，以及成就神通与等至，是为前行（pubbayoga）。在布施等方面的卓越修行，是为前业（pubbacariyā）。有些人说：“在《所行藏》（Cariyāpiṭaka）中总集的决意是前行，以身远离等方式的独行是前业。”通过阐明布施等及少欲等的过患与利益，以及轮回和涅槃的过患与利益，使有情安住于三菩提并使其成熟，这样的讲述称为说法（dhammakkhāna）。达到顶点，即到达最高的边际、最高的卓越，并且施予了七种大布施（《所行藏》79）：八岁时生起“即使有人乞求心脏血肉也应施与”的想法而作的布施，吉祥象布施，临行时所作的七百大布施，在行进道路上所作的马布施、车布施、儿子布施、妻子布施。

‘‘Idāneva me maraṇaṃ hotū’’ti adhimuccitvā kālakaraṇaṃ adhimuttikālakiriyā, taṃ bodhisattānaṃyeva, na aññesaṃ. Bodhisattā kira dīghāyukadevaloke ṭhitā ‘‘idha ṭhitassa me bodhisambhārasambharaṇaṃ na sambhavatī’’ti katvā tattha vāsato nibbindamānasā honti, tadā vimānaṃ pavisitvā akkhīni nimīletvā ‘‘ito uddhaṃ me jīvitaṃ nappavattatū’’ti cittaṃ adhiṭṭhāya nisīdanti, cittādhiṭṭhānasamanantarameva maraṇaṃ hoti. Pāramīdhammānañhi [Pg.21] ukkaṃsappavattiyā tasmiṃ tasmiṃ attabhāve abhiññāsamāpattīhi santānassa visesitattā attasinehassa tanubhāvena, sattesu ca mahākaruṇāya uḷārabhāvena adhiṭṭhānassa tikkhavisadabhāvāpattiyā bodhisattānaṃ adhippāyā samijjhanti. Citte, viya kammesu ca nesaṃ vasībhāvo, tasmā yattha upapannānaṃ pāramiyo sammadeva paribrūhanti. Vuttanayena kālaṃ katvā tattha upapajjanti. Tathā hi amhākaṃ mahāsatto imasmiṃyeva kappe nānājātīsu aparihīnajjhāno kālaṃ katvā brahmaloke nibbatto, appakameva kālaṃ tattha ṭhatvā tato cavitvā manussaloke nibbatto, pāramīsambharaṇapasuto ahosi. Tena vuttaṃ ‘‘bodhisattānaṃyeva, na aññesa’’nti. ‘‘Ekenaattabhāvena antarena pāramīnaṃ sabbaso pūritattā’’ti iminā payojanābhāvato tattha ṭhatvā adhimuttikālakiriyā nāma nāhosīti dasseti. Api ca tattha yāvatāyukaṭṭhānaṃ carimabhave anekamahānidhisamuṭṭhānapubbikāya dibbasampattisadisāya mahāsampattiyā nibbatti viya, buddhabhūtassa asadisadānādivasena anaññasādhāraṇalābhuppatti viya ca ‘‘ito paraṃ mahāpurisassa dibbasampattianubhavanaṃ nāma natthī’’ti ussāhajātassa puññasambhārassa vasenāti daṭṭhabbaṃ. Ayañhettha dhammatā.

“愿我现在就死去”(Idāneva me maraṇaṃ hotū)，如此决意而死，是为“决意死”(adhimuttikālakiriyā)，这唯独菩萨能做到，非他人所能。据说，菩萨们住在长寿天界时，思惟“住于此处，我的菩提资粮无法圆满”，便对那里的生活心生厌离。那时，他们进入天宫，闭上双眼，发愿“自此之后，我的生命不再延续”，并安坐。心一发愿，死亡便立即到来。因为诸波罗蜜法的殊胜作用，在每一生中，心相续都因神通与等至而变得卓越，我爱微薄，又因对众生怀有广大的大悲心，其誓愿坚固明利，故菩萨们的意愿得以实现。他们于心、于业皆得自在，因此无论生于何处，波罗蜜都能正确地增长。他们以此前述方式死去，然后投生到那里。诚然，我们的菩萨(mahāsatto)在此劫中，于各种生命形态中禅那不退，死后生于梵天界，仅住短暂时间便从彼处死，投生于人间，勤于积集波罗蜜资粮。因此说“唯独菩萨能做到，非他人所能”。“于一生之内完全圆满所有波罗蜜”，此句表明，因（已圆满波罗蜜而）无（逗留的）必要，故（在天界）住寿尽，不名为决意死。此外，应知，在最后有中住寿尽，犹如由无数大宝藏生起、堪比天界福报的巨大福报之生起；又如成佛时，以无与伦比的布施等，生起他人所无的利得。这是由于生起“自此之后，大士(mahāpurisa)不再享受天界福报”此种精进所积集的福德之力。此即法性。

Manussagaṇanāvasena, na devagaṇanāvasena. Pubbanimittānīti cutiyā pubbanimittāni. Amilāyitvāti ettha amilātaggahaṇeneva tāsaṃ mālānaṃ vaṇṇasampadāyapi gandhasampadāyapi sobhāsampadāyapi avināso dassitoti daṭṭhabbaṃ. Bāhirabbhantarānaṃ rajojallānaṃ lepassapi abhāvato devānaṃ sarīragatāni vatthāni sabbakālaṃ parisuddhappabhassarāneva hutvā tiṭṭhantīti āha ‘‘vatthesupi eseva nayo’’ti. Neva sītaṃ na uṇhanti yassa sītassa paṭikāravasena adhikaṃ seviyamānaṃ uṇhaṃ, sayameva vā kharataraṃ hutvā abhibhavantaṃ sarīre sedaṃ uppādeyya, tādisaṃ neva sītaṃ, na uṇhaṃ hoti. Tasmiṃ kāleti yathāvuttamaraṇāsannakāle. Bindubinduvasenāti chinnasuttāya āmuttamuttāvaliyā nipatantā muttaguḷikā viya bindu bindu hutvā. Sedāti sedadhārā muccanti. Dantānaṃ khaṇḍitabhāvo khaṇḍiccaṃ. Kesānaṃ palitabhāvo pāliccaṃ. Ādi-saddena valittacataṃ saṅgaṇhāti. Kilantarūpo attabhāvo hoti, na pana khaṇḍiccapāliccādīti [Pg.22] adhippāyo. Ukkaṇṭhitāti anabhirati. Sā natthi uparūpari uḷārauḷārānameva bhogānaṃ visesato duvijānanānaṃ upatiṭṭhahanato. Nissasantīti uṇhaṃ nissasanti. Vijambhantīti anabhirativasena vijambhanaṃ karonti.

以人的计算方式，而非天的计算方式。`Pubbanimittāni` (前兆) 指的是死的前兆。关于`Amilāyitvā` (不枯萎)，应知，仅以“不枯萎”一词，即已表明那些花环的色、香、光彩圆满且不毁坏。由于天人身体内外皆无尘垢染污，其衣物恒时清净光明，故说‘衣物也是如此’(vatthesupi eseva nayo)。所谓‘不冷不热’(Neva sītaṃ na uṇhaṃ)，是指既没有那种为抵御寒冷而过度使用的热，也没有那种本身过于猛烈、能压迫身体而出汗的热。`Tasmiṃ kāle` (那时)，指如前所述的临死之时。`Bindubinduvasena` (点点滴滴地)，犹如断线珍珠项链上散落的珍珠，一颗一颗地落下。`Sedā` (汗)，指汗水流出。牙齿破损为`khaṇḍiccaṃ` (齿缺)。头发变白为`pāliccaṃ` (发白)。`Ādi` (等)字，摄入皮肤起皱。其意为，身体呈现疲惫之相，而非指齿缺、发白等。`Ukkaṇṭhitā` (厌离)，即不喜。此不喜并不存在，因为有层层殊胜且难以分辨的欲乐不断现前。`Nissasanti` (喘息)，指呼出热气。`Vijambhanti` (哈欠)，指因不喜而打哈欠。

Paṇḍitā evāti buddhisampannā eva devatā. Yathā devatā sampatijātā ‘‘kīdisena puññakammena idha nibbattā’’ti cintetvā ‘‘iminā nāma puññakammena idha nibbattā’’ti jānanti, evaṃ atītabhave attanā kataṃ, aññadāpi vā ekaccaṃ puññakammaṃ jānantiyeva mahāpuññāti āha ‘‘ye mahāpuññā’’tiādi.

所谓“智者”(Paṇḍitā)，即指具足智慧的天神。犹如天神刚一出生，便思惟“我以何等福业生于此处？”，从而了知“我乃以此福业生于此处”；同样地，他们能了知自己在过去生中所造的，或是在其他时候所造的某些善业，并且他们有大福德，因此经中说“那些有大福德者”(ye mahāpuññā)等等。

Na paññāyanti ciratarakālattā paramāyuno. Aniyyānikanti na niyyānāvahaṃ sattānaṃ abhājanabhāvato. Sattā na paramāyuno honti nāma pāpussannatāyāti āha ‘‘tadā hi sattā ussannakilesā hontī’’ti. Etthāha – kasmā sammāsambuddhā manussaloke eva uppajjanti, na devabrahmalokesūti? Devaloke tāva nuppajjanti brahmacariyavāsassa anokāsabhāvato, tathā anacchariyabhāvato. Acchariyadhammā hi buddhā bhagavanto, tesaṃ sā acchariyadhammatā devattabhāve ṭhitānaṃ na pākaṭā hoti yathā manussabhūtānaṃ, devabhūte hi sammāsambuddhe dissamānaṃ buddhānubhāvaṃ devānubhāvato loko dahati, na buddhānubhāvato, tathā sati ‘‘sammāsambuddho’’ti nādhimuccati na sampasīdati, issaraguttaggāhaṃ na vissajjeti, devattabhāvassa ca cirakālādhiṭṭhānato ekaccasassatavādato na parimuccati. Brahmaloke nuppajjantīti etthāpi eseva nayo. Sattānaṃ tādisaggāhavinimocanatthañhi buddhā bhagavanto manussasugatiyaṃyeva uppajjanti, na devasugatiyaṃ. Manussasugatiyaṃ uppajjantāpi opapātikā na honti, sati ca opapātikūpapattiyaṃ vuttadosānativattanato, dhammaveneyyānaṃ dhammatantiyā ṭhapanassa viya dhātuveneyyānaṃ dhātūnaṃ ṭhapanassa icchitabbattā ca. Na hi opapātikānaṃ parinibbānato uddhaṃ sarīradhātuyo tiṭṭhanti. Manussaloke uppajjantāpi mahābodhisattā carimabhave manussabhāvassa pākaṭabhāvakaraṇāya pana dārapariggahampi karontā yāva puttamukhadassanā agāramajjhe tiṭṭhanti, paripākagatasīlanekkhammapaññādipāramikāpi na abhinikkhamantīti. Kiṃ vā etāya [Pg.23] kāraṇacintāya ‘‘sabbabuddhehi āciṇṇasamāciṇṇā, yadidaṃ manussabhūtānaṃyeva abhisambujjhanā, na devabhūtāna’’nti. Ayamettha dhammatā. Tathā hi tadattho mahābhinīhāropi manussabhūtānaṃyeva ijjhati, na devabhūtānaṃ.

因寿命极长，（天人）无法了知（无常等法）。“不导向解脱”(aniyyānika)，指因众生非（解脱之）器，故不能引向出离。众生之所以不能达到究竟，是因罪业炽盛，故说“那时众生烦恼炽盛”。此处问道：为何正等觉者只在人界成佛，而不在天界或梵天界？首先，不在天界成佛，因天界无修行梵行之机，亦无稀有之事。诸佛世尊(bhagavanto)是稀有之法，但此稀有法性，若住于天身则不如人身显了。若正等觉者以天身示现，世人会将其神变威力视为天神之力，而非佛力。如此，则不信解“此是正等觉者”，不生净信，不舍自在天创世之见，且因天寿长久，不能解脱某些常见(sassatavāda)。不在梵天界成佛，道理亦同。为使众生解脱此等邪见，诸佛世尊(bhagavanto)只在人善趣中出现，不在天善趣。虽生于人善趣，亦非化生(opapātika)，因化生有上述过失而不能超越，并且，正如需要为法所调伏者确立法统，也同样需要为舍利所调伏者确立舍利。化生者般涅槃后，身体舍利不会存留。大菩萨虽生于人界，在最后有中，为彰显人身，亦娶妻生子，乃至见子之面方才出家，纵使戒、出离、慧等波罗蜜已然圆熟，亦不立即出家。何须思虑此等原因？“一切诸佛所行、所遍行者，即是唯以人身成正觉，非以天身。”此即法性。诚然，为此之大愿(mahābhinīhāra)亦唯人身方能成就，非天身所能。

Kasmā pana sammāsambuddhā jambudīpe eva uppajjanti, na sesadīpesu? Keci tāva āhu ‘‘yasmā pathaviyā nābhibhūtā, buddhānubhāvasahitā acalaṭṭhānabhūtā bodhimaṇḍabhūmi jambudīpe eva, tasmā jambudīpe eva uppajjantī’’ti, tathā ‘‘itaresampi avijahitaṭṭhānānaṃ tattheva labbhanato’’ti. Ayaṃ panettha amhākaṃ khanti – yasmā purimabuddhānaṃ, mahābodhisattānaṃ, paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro, sāvakapāramiyā sambharaṇaṃ, paripācanañca buddhakhettabhūte imasmiṃ cakkavāḷe jambudīpe eva ijjhati, na aññattha. Veneyyānaṃ vinayanattho ca buddhuppādoti aggasāvakamahāsāvakādi veneyyavisesāpekkhāya etasmiṃ jambudīpe eva buddhā nibbattanti, na sesadīpesu. Ayañca nayo sabbabuddhānaṃ āciṇṇasamāciṇṇoti. Tesaṃ uttamapurisānaṃ tattheva uppatti sampatticakkānaṃ viya aññamaññūpanissayato aparāparaṃ vattatīti daṭṭhabbaṃ, eteneva imaṃ cakkavāḷaṃ majjhe katvā iminā saddhiṃ cakkavāḷānaṃ dasasahassasseva khettabhāvo dīpito ito aññassa buddhānaṃ uppattiṭṭhānassa tepiṭake buddhavacane anupalabbhanato. Tenāha ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantīti dīpaṃ passī’’ti. Iminā nayena desaniyāmepi kāraṇaṃ nīharitvā vattabbaṃ.

然则，为何正等觉者只在瞻部洲(Jambudīpa)出世，而不在其他洲呢？有人说：“因为大地的中枢、具足佛陀威力、作为不动之处的菩提道场就在瞻部洲，所以只在瞻部洲出世。”又说：“因为其他不可舍离之处也只在彼处可得。”于此，我等所信忍者为：过去诸佛、大菩萨、独觉佛的诞生，以及声闻菩萨(sāvakabodhisatta)对声闻菩提(sāvakabodhi)的发愿、声闻波罗蜜(sāvakapāramī)的积集与圆满，皆于此轮围世界(cakkavāḷa)中作为佛土的瞻部洲方得成就，而非他处。佛陀出世是为了调伏可化导的众生，故为上首声闻(aggasāvaka)、大声闻(mahāsāvaka)等殊胜可化导的众生故，诸佛只在瞻部洲诞生，不在其他洲。此理为一切诸佛所常行。当知，彼等最上士于彼处诞生，犹如幸运之轮，辗转相依，相续不断。由此可知，以此轮围世界为中心，与此世界共同构成佛土的，仅有一万个轮围世界，因为在三藏佛语中，未曾发现他处为诸佛诞生之处。是故说：“诸佛不在三洲诞生，只在瞻部洲诞生，当见此洲！”循此道理，于教法之理亦当引申其因而说。

Idāni ca khattiyakulaṃ lokasammataṃ brāhmaṇānampi pūjanīyabhāvato. ‘‘Rājā pitā bhavissatī’’ti kulaṃ passi pituvasena kulassa niddisitabbato.

如今刹帝利种姓为世人所公认，亦为婆罗门所尊敬。“国王将为父亲”，是因当从父系指明其家族。

‘‘Dasannaṃ māsānaṃ upari satta divasānī’’ti passi, tena attano antarāyābhāvaṃ aññāsi, tassā ca tusitabhave dibbasampattipaccanubhavanaṃ.

观察到“十月之上复有七日”，由此了知自身无有障碍，且其母于兜率天(Tusita)享受天福。

Tā devatāti dasasahassicakkavāḷadevatā. Kathaṃ pana tā devatā tadā bodhisattassa pūritapāramibhāvaṃ, kathaṃ cassa buddhabhāvaṃ jānantīti? Mahesakkhānaṃ [Pg.24] devatānaṃ vasena, yebhuyyena ca tā devatā abhisamayabhāgino. Tathā hi bhagavato dhammadānasaṃvibhāge anekavāraṃ dasasahassacakkavāḷadevatāsannipāto ahosi.

“彼诸天神”，即一万轮围世界的天神。然则，彼诸天神当时如何得知菩萨已圆满波罗蜜，又如何得知他将成佛呢？此乃藉由大威力诸天神之力，且彼诸天神大多有分于现观。诚然，世尊在分享法施时，曾多次有一万轮围世界的天神集会。

‘‘Cavāmī’’ti jānāti cutiāsannajavanehi ñāṇasahitehi cutiyā upaṭṭhitabhāvassa paṭisaṃviditattā. Cuticittaṃ na jānāti cuticittakkhaṇassa ittarabhāvato. Tathā hi taṃ cutūpapātañāṇassapi avisayova. Paṭisandhicittepi eseva nayo. Āvajjanapariyāyoti āvajjanakkamo. Yasmā ekavāraṃ āvajjitamattena ārammaṇaṃ nicchinituṃ na sakkā, tasmā taṃ evārammaṇaṃ dutiyaṃ, tatiyañca āvajjitvā nicchayati. Āvajjanasīsena cettha javanavāro gahito. Tenāha ‘‘dutiyatatiyacittavāre eva jānissatī’’ti. Cutiyā puretaraṃ katipayacittavārato paṭṭhāya ‘‘maraṇaṃ me āsanna’’nti jānanato ‘‘cutikkhaṇepi cavāmīti jānātī’’ti vuttaṃ. Paṭisandhiyā pana apubbabhāvato paṭisandhicittaṃ na jānāti. Nikantiyā uppattito parato ‘‘asukasmiṃ me ṭhāne paṭisandhi gahitā’’ti jānāti. Tasmiṃ kāleti paṭisandhiggahaṇakāle. Dasasahassilokadhātu kampatīti ettha kampanakāraṇaṃ heṭṭhā brahmajālavaṇṇanāyaṃ (dī. ni. ṭī. 1.149) vuttameva. Atthato panettha yaṃ vattabbaṃ, taṃ parato mahāparinibbānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.171) āgamissati. Mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparatāya bahulaṃ somanassikāva hontīti tesaṃ paṭhamamahāvipākacittena paṭisandhiggahaṇaṃ aṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.17; dha. sa. aṭṭha. 498; ma. ni. aṭṭha. 4.200) vuttaṃ. Mahāsivattheropana yadipi mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparāva, vivekajjhāsayā pana visaṅkhāraninnā sabbasaṅkhāresu ajjhupekkhanabahulāti pañcamamahāvipākacittena paṭisandhiggahaṇamāha.

了知“我将死去”，是因与智相应的临死速行心，能觉知死亡的现前。不了知死心，是因死心刹那极其短暂。诚然，此亦非死生智之所行境。于结生心，道理亦然。“作意之次序”即作意之次第。因仅作意一次，不足以确定所缘，故须对同一所缘作意第二、第三次，方能确定。此处以作意为首，而论速行过程。是故说“于第二、第三心路过程方能了知”。从临死前数个心路过程起，即知“我命将尽”，故说“于死之刹那，亦知‘我将死去’”。然于结生，因其为前所未有，故不了知结生心。于欲爱生起后，方知“我于某处受生”。“于其时”，即于受生之时。“一万世界震动”，其因已于《梵网经释义》(Brahmajālavaṇṇanā)中说。其义理之所当说者，将于后文《大般涅槃经义注》(Mahāparinibbāṇavaṇṇanā)中出现。具大悲之佛陀世尊，专于为众生谋求利益安乐，故多为喜俱，其结生以第一大果报心，此乃义注(aṭṭhakathā)所说。然大湿婆长老(Mahāsivatthera)言：佛陀世尊虽专于为众生谋求利益安乐，然其意乐于远离，心向无为，于一切行多安住于舍，故其结生以第五大果报心。

Pure puṇṇamāya sattamadivasato paṭṭhāyāti puṇṇamāya pure sattamadivasato paṭṭhāya, sukkapakkhe navamito paṭṭhāyāti attho. Sattame divaseti navamito sattame divase āsaḷhipuṇṇamāyaṃ. Idaṃ supinanti idāni vuccamānākāraṃ. Majjhimaṭṭhakathāyaṃ pana ‘‘anotattadahaṃ netvā ekamantaṃ aṭṭhaṃsu. Atha nesaṃ deviyo āgantvā manussamalaharaṇatthaṃ nhāpetvā’’ti [Pg.25] (ma. ni. aṭṭha. 4.200) vuttaṃ. Tattha nesaṃ deviyoti mahārājūnaṃ deviyo. Caritvāti gocaraṃ caritvā.

“于满月前第七日始”，意即从白分第九日开始。“于第七日”，即从第九日算起的第七日，阿沙荼月(Āsāḷhi)满月之日。“此梦”，即指现在所说的情状。然于《中部义注》(Majjhimaṭṭhakathā)中说：“将彼等带至阿耨达池，令其立于一旁。其后，彼等之天后前来，为去除人垢而为之沐浴。”此处“彼等之天后”，即四大天王之后。“游行已”，即游行觅食已。

Haritūpalittāyāti haritena gomayena kataparibhaṇḍāya. ‘‘So ca kho purisagabbho, na itthigabbho, putto te bhavissatī’’ti ettakameva te brāhmaṇā attano supinasatthanayena kathesuṃ. ‘‘Sace agāraṃ ajjhāvasissatī’’tiādi pana devatāviggahena tamatthaṃ yāthāvato pavedesuṃ.

“以绿泥涂饰”，即以青色牛粪涂饰。“彼实为男胎，非女胎，汝将得一子”，彼婆罗门仅依其梦兆之学而作此说。“若住于俗家”等，则是天神化现，如实地开示其义。

Dhammatāti ettha dhamma-saddo ‘‘jātidhammānaṃ bhikkhave sattāna’’ntiādīsu (ma. ni. 1.131; 3.373; paṭi. ma. 1.33) viya pakatipariyāyo, dhammo eva dhammatā yathā devo eva devatāti āha ‘‘ayaṃ sabhāvo’’ti, ayaṃ pakatīti attho. Svāyaṃ sabhāvo atthato tathā niyatabhāvoti āha ‘‘ayaṃ niyāmoti vuttaṃ hotī’’ti. Niyāmo pana bahuvidhoti te sabbe atthuddhāranayena uddharitvā idhādhippetaniyāmameva dassetuṃ ‘‘niyāmo ca nāmā’’tiādi vuttaṃ. Tattha kammānaṃ niyāmo kammaniyāmo. Esa nayo utuniyāmādīsu tīsu. Itaro pana dhammo eva niyāmo dhammaniyāmo, dhammatā.

于“法性”(dhammatā)一词中，“法”(dhamma)字，犹如“诸比丘，有生法之众生”等经文中所说，是“本性”(pakati)的同义词。法即法性，犹如天即天性，故说“此是自性”(sabhāva)，意即“此是本性”。此自性，义理上即是如此决定的状态，故说“此即是理”(niyāma)。然理有多类，为以摄义之法，总集诸理，仅为开示此处所意指之理，故说“所谓理者”云云。其中，诸业之理为业理(kammaniyāma)。此理亦通于时节理(utuniyāma)等三者。另一者，法即是理，为法理(dhammaniyāma)，亦即法性。

Kusalassa kammassa. Nisento tikhiṇaṃ karonto.

属于善业。Nisento：使其锐利者。

Arūpādibhūmibhāgavisesavasena utuvisesadassanato utuvisesena sijjhamānānaṃ rukkhādīnaṃ pupphaphalādiggahaṇaṃ ‘‘tesu tesu janapadesū’’ti visesetvā vuttaṃ. Tasmiṃ tasmiṃ kāleti tasmiṃ tasmiṃ vasantādikāle.

因见无色界等地界区域之差别，以及时节之差别，故由时节差别所成就的树木等花果之形成，被特别指明为“于彼彼国土中”。“于其时其时”，即于彼春季等时节。

Madhurato bījato tittato bījatoti yojanā.

由甜种子（生甜果），由苦种子（生苦果），此为文义结合(yojanā)。

18. Vattamānasamīpe vattamāne viya voharitabbanti ‘‘okkamatī’’ti vuttanti āha ‘‘okkanto hotīti ayamevattho’’ti. Evaṃ hotīti evaṃ vuttappakārenassa sampajānanā hoti. Na okkamamāne paṭisandhikkhaṇassa duviññeyyatāya. Yathā ca vuttaṃ ‘‘paṭisandhicittaṃ na jānātī’’ti. Dasasahassacakkavāḷapattharaṇena vā appamāṇo. Ativiya samujjalanabhāvena uḷāro. Devānubhāvanti devānaṃ pabhānubhāvaṃ. Devānañhi pabhaṃ so obhāso [Pg.26] abhibhavati, na tesaṃ ādhipaccaṃ. Tenāha ‘‘nivatthavatthassā’’tiādi.

18. 近现在时（vattamānasamīpa）的用法如同现在时，因此说“入”（okkamatī），其义即是“已入”（okkanto hoti）。如此，即是对所说之方式有正知。这并非指入胎之时，因为结生（paṭisandhi）刹那难以了知。如经中所说：“他不知结生心（paṭisandhicitta）。”或者说，其光芒遍布一万个轮围世界（cakkavāḷa），故为无量。因其光辉无比炽盛，故为殊胜。天神威力（devānubhāva）是指天神的光明威力。因为此光明胜过天神的光明，而非胜过他们的统治权。因此说“如被衣覆者”等。

Lokānaṃ lokadhātūnaṃ antaro vivaro lokantaro, so eva itthiliṅgavasena ‘‘lokantarikā’’ti vutto. Rukkhagacchādinā kenaci na haññantīti aghā, asambādhā. Tenāha ‘‘niccavivaṭā’’ti. Asaṃvutāti heṭṭhā, upari ca kenaci na pihitā. Tena vuttaṃ ‘‘heṭṭhāpi appatiṭṭhā’’ti. Tattha pi-saddena yathā heṭṭhā udakassa pidhāyikā pathavī natthīti asaṃvutā lokantarikā, evaṃ uparipi cakkavāḷesu viya devavimānānaṃ abhāvato asaṃvutā appatiṭṭhāti dasseti. Andhakāro ettha atthīti andhakārā. Cakkhuviññāṇaṃ na jāyati ālokassa abhāvato, na cakkhuno. Tathā hi ‘‘tena obhāsena aññamaññaṃ sañjānantī’’ti vuttaṃ. Jambudīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena, evaṃ sesadīpesu pīti āha ‘‘ekappahāreneva tīsu dīpesu paññāyantī’’ti. Ito aññathā pana dvīsu eva dīpesu ekappahārena paññāyantīti. Ekekāya disāya nava nava yojanasatasahassāni andhakāravidhamanampi imināva nayena daṭṭhabbaṃ. Pabhāya nappahontīti attano pabhāya obhāsituṃ anabhisambhunanti. Yugandharapabbatappamāṇe ākāse vicaraṇato ‘‘cakkavāḷapabbatassa vemajjhena vicarantī’’ti vuttaṃ.

诸世界（loka）、世界（lokadhātu）之间的空隙、开口称为“世界间隙”（lokantara），因其为阴性词，故称“lokantarikā”。不被树木等任何事物所妨碍，故为“无碍”（aghā）、“无障”（asambādhā）。因此说“常开”（niccavivaṭā）。“无覆盖”（asaṃvutā）是指其下方、上方皆无任何遮蔽。因此说“下方亦无依止”（heṭṭhāpi appatiṭṭhā）。此处的“亦”（pi）字表明，正如其下方没有覆盖着水的大地，故为“无覆盖”，同样，其上方也因没有像轮围世界（cakkavāḷa）中那样的天宫，故为“无覆盖”、“无依止”。此处有黑暗，故称“黑暗”（andhakārā）。因无光明，眼识不生，而非因无眼根。诚如所说：“他们以那光明互相认知。”当瞻部洲（Jambudīpa）正午时，东胜身洲（Pubbavideha）的居民因日落而见到半个日轮，西牛货洲（Aparagoyāna）的居民因日出而见到。其余大洲亦是如此，故说“一时显现于三洲”。若非如此，则只能一时显现于二洲。每一方向九十万由旬黑暗的破除，也应依此理了知。“光不能及”（Pabhāya nappahonti）是指他们无法用自身的光明来照耀。因其游行于如持双山（Yugandhara）般大小的虚空中，故说“游行于轮围山（cakkavāḷapabbata）之中”。

Vāvaṭāti khādanatthaṃ gaṇhituṃ upakkamantā. Viparivattitvāti vivattitvā. Chijjitvāti mucchāpattiyā ṭhitaṭṭhānato muccitvā, aṅgapaccaṅgachedanena vā chijjitvā. Accantakhāreti ātapasantāpābhāvena atisītabhāvameva sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhahanaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavisandhārakaṃ kappavināsakaṃ udakaṃ viya khāraṃ bhavituṃ arahati. Tathā hi sati pathavīpi vilīyeyya, tesaṃ vā pāpakammabalena petānaṃ udakassa pubbakheḷabhāvāpatti viya tassa udakassa tadā khārabhāvāpatti hotīti vuttaṃ ‘‘accantakhāre udake’’ti.

“Vāvaṭā”：为食而开始抓取。“Viparivattitvā”：即是“回转”（vivattitvā）。“Chijjitvā”：即是从昏厥的状态中解脱，或因肢体被截断而断裂。“极碱”（Accantakhāra）：此处的“极碱”可能是指因无日晒之酷热而导致的极冷状态。那水本不应是碱性的，不像成劫时（kappasaṇṭhahana）带来圆满（sampattikara）、住持大地（pathavisandhāraka）的大雨之水，也不像坏劫（kappavināsaka）之水那样。若真是那样，大地也会融化。或者，是因那些饿鬼（peta）的恶业之力，犹如他们之前的唾液（pubbakheḷa）会变成水一般，导致那水变得碱辛，因此说“在极碱水中”（accantakhāre udake）。

Ekayāgupānamattampīti pattādibhājanagataṃ yāguṃ gaḷociādiuddharaṇiyā gahetvā pivanamattampi kālaṃ. Samantatoti sabbabhāgato chappakārampi.

“喝一[份]粥的时间”（Ekayāgupānamattampi）：指用勺等工具从钵等容器中舀起粥来喝下所需的时间。“从周遭”（Samantato）：指从所有部分，也包括六种方式。

19. Catunnaṃ [Pg.27] mahārājānaṃ vasenāti vessavaṇādicatumahārājabhāvasāmaññena.

19. “依四天王”（Catunnaṃ mahārājānaṃ vasena）：指毗沙门（Vessavaṇa）等四大天王所共有的状态。

Yathāvihāranti yathāsakaṃ vihāraṃ.

“如其所住”（Yathāvihāraṃ）：即如其各自的住处。

20. Pakatiyāti attano pakatiyā eva. Tenāha ‘‘sabhāvenevā’’ti. Parassa santike gahaṇena vinā attano sabhāveneva sayameva adhiṭṭhahitvā sīlasampannā. Bodhisattamātāpīti amhākaṃ bodhisattamātāpi. Kāladevilassāti yathā kāladevilassa santike aññadā gaṇhāti, bodhisatte pana…pe… sayameva sīlaṃ aggahesi, tathā vipassībodhisattamātāpīti adhippāyo.

20. “以本性”（Pakatiyā）：即以其自身的本性。因此说“以其自性”（sabhāveneva）。不从他人处领受，仅凭自身本性，便能自行决意而戒行圆满。“菩萨之母亦”（Bodhisattamātāpi）：指我们菩萨的母亲也是如此。其意是，譬如在迦罗提婆（Kāladevila）仙人处，他人需从他处受戒，而菩萨……（中略）……却是自行受戒；同样地，毗婆尸（Vipassī）菩萨的母亲也是如此。

21. ‘‘Manussesū’’ti idaṃ pakaticārittavasena vuttaṃ, ‘‘manussitthiyā nāma manussapurisesu purisādhippāyacittaṃ uppajjeyyā’’ti. Bodhisattassa mātuyā pana devesupi tādisaṃ cittaṃ nuppajjateva. Yathā bodhisattassa ānubhāvena bodhisattamātu purisādhippāyacittaṃ nuppajjati, evaṃ tassa ānubhāveneva sā kenaci purisena anabhibhavanīyāti āha ‘‘pādā na vahanti dibbasaṅkhalikā viya bajjhantī’’ti.

21. “于人类中”（Manussesū）：这是依通常行为而说，意即“所谓人类女性，可能会对人类男性生起以男性为对象的欲心”。然而，菩萨的母亲即使对天神，也绝不会生起这样的心。正如因菩萨的威力，菩萨之母不生起以男性为对象的欲心，同样，也因他的威力，她不会被任何男性所侵犯，因此说“双脚无法移动，犹如被天界的锁链系缚”。

22. Pubbe ‘‘kāmaguṇūpasaṃhitaṃ cittaṃ nuppajjatī’’ti vuttaṃ, puna ‘‘pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’’ti ca vuttaṃ. Kathamidaṃ aññamaññaṃ na virujjhatīti āha ‘‘pubbe’’tiādi. Vatthupaṭikkhepoti abrahmacariyavatthupaṭisedho. Tenāha ‘‘purisādhippāyavasenā’’ti. Ārammaṇapaṭilābhoti rūpādipañcakāmaguṇārammaṇasseva paṭilābho.

22. 前文说“不生起与五欲（kāmaguṇa）相应之心”，后又说“具足、圆满五种欲乐而受用之”。此二者如何不相矛盾？答曰“前文”等。“排除事物”（Vatthupaṭikkhepo）是指禁止非梵行之事。因此说“以男性为对象的欲心”（purisādhippāyavasena）。“获得所缘”（Ārammaṇapaṭilābho）是指仅获得色等五种欲乐的所缘。

23. Kilamathoti khedo, kāyassa garubhāvakathinabhāvādayopi tassā tadā na honti eva. ‘‘Tirokucchigataṃ passatī’’ti vuttaṃ. Kadā paṭṭhāya passatīti āha ‘‘kalalādikālaṃ atikkamitvā’’tiādi. Dassane payojanaṃ sayameva vadati. Tassa abhāvato kalalādikāle na passati. Puttena daharena mandena uttānaseyyakena saddhiṃ. ‘‘Yaṃ taṃ mātū’’tiādi pakaticārittavasena vuttaṃ. Cakkavattigabbhatopi hi savisesaṃ bodhisattagabbho parihāraṃ labhati puññasambhārassa sātisayattā, tasmā bodhisattamātā ativiya sappāyāhārācārā ca hutvā sakkaccaṃ pariharati. Sukhavāsatthanti bodhisattassa sukhavāsatthaṃ. Puratthābhimukhoti mātu [Pg.28] purimabhāgābhimukho. Idāni tirokucchigatassa dissamānatāya abbhantaraṃ, bāhirañca kāraṇaṃ dassetuṃ ‘‘pubbe katakamma’’ntiādi vuttaṃ. Assāti deviyā. Vatthunti kucchiṃ. Phalikaabbhapaṭalādino viya bodhisattamātukucchitacassa patanubhāvena ālokassa vibandhābhāvato yathā bodhisattamātā kucchigataṃ bodhisattaṃ passati, kiṃ evaṃ bodhisattopi mātaraṃ, aññañca purato ṭhitaṃ rūpagataṃ passati, noti āha ‘‘bodhisatto panā’’tiādi. Kasmā pana sati cakkhumhi, āloke ca na passatīti āha ‘‘na hi antokucchiyaṃ cakkhuviññāṇaṃ uppajjatī’’ti. Assāsapassāsā viya hi tattha cakkhuviññāṇampi na uppajjati tajjassa samannāhārassa abhāvato.

23. “疲劳”（Kilamatho）即是疲惫，那时她也绝无身体的沉重、僵硬等。经中说“能见腹中之胎”。从何时开始能见？答曰“超越羯罗蓝（kalala）等时期之后”等。见的目的，[注释者]自会说明。因其（目的）尚未具备，故在羯罗蓝等时期不能见。与那年幼、尚未发育、仰卧的儿子在一起。“如母所…”等语，是依通常行为而说。因福德资粮更为殊胜，菩萨胎比转轮王（Cakkavatti）胎尚能获得更特殊的护持，因此菩萨之母饮食行仪极为适宜，谨慎护持。“为安乐住”（Sukhavāsatthaṃ）是指为菩萨安乐而住。“面向前方”（Puratthābhimukho）是指面向母亲身体的前方。现在，为显示能看见腹中之胎的内外因缘，而说“过去所造之业”等。“她的”（Assā）是指王后。“事物”（Vatthu）是指子宫。犹如水晶、云母膜等，因菩萨之母的子宫壁薄，光明无碍，故菩萨之母能见腹中菩萨。然则菩萨亦能见其母及面前其他色法否？答曰“然菩萨…”等。为何有眼根、有光明却不能见？答曰：“于子宫内，眼识实不生起。”诚如呼吸一般，于彼处，因缺乏相应的和合缘，眼识亦不生起。

24. Yathā aññā itthiyo vijātappaccayā tādisena rogena abhibhūtāpi hutvā maranti, bodhisattamātu pana bodhisatte kucchigate tassa vijāyananimittaṃ, na koci rogo uppajjati, kevalaṃ āyuparikkhayeneva kālaṃ karoti, svāyamattho heṭṭhā vutto eva. ‘‘Bodhisattena vasitaṭṭhānañhī’’tiādi tassa kāraṇavacanaṃ. Aññesaṃ aparibhoganti aññehi na paribhuñjitabbaṃ, na paribhogayogyanti attho. Tathā sati bodhisattapitu aññāya aggamahesiyā bhavitabbaṃ, tathāpi bodhisattamātari dharantiyā ayujjamānakanti āha ‘‘na ca sakkā’’tiādi. Apanetvāti aggamahesiṭhānato nīharitvā. Attani chandarāgavaseneva bahiddhā ārammaṇapariyesanāti visayinisārāgo sattānaṃ visayesu sārāgassa balavakāraṇanti dassento āha ‘‘sattānaṃ attabhāve chandarāgo balavā hotī’’ti. Anurakkhituṃ na sakkotīti sammā gabbhaparihāraṃ nānuyuñjati. Tena gabbho bahvābādho hoti. Vatthu visadaṃ hotīti gabbhāsayo visuddho hoti. Mātu majjhimavayassa tatiyakoṭṭhāse bodhisattagabbhokkamanampi tassā āyuparimāṇavilokaneneva saṅgahitaṃ vayovasena uppajjanakavikārassa parivajjanato. Itthisabhāvena uppajjanakavikāro pana bodhisattassa ānubhāveneva vūpasamati.

24. 正如其他女子因生产之故，为疾病所侵而死，菩萨之母怀菩萨时，则无生产之兆，亦无任何疾病生起，仅因寿尽而逝，此义已如前述。“菩萨所住之处”等，即是说明此一原因。“为他人所不享用”，意指不为他人所享用，即不适合享用。若然，菩萨之父应有其他王后，即便如此，菩萨之母怀孕时亦不应行房事，故说“不可能”等。“除去”，即从王后之位除去。为显示“众生因对自身的贪爱而向外寻求所缘”是“众生对境界生起贪爱的强大原因”，故说“众生对自身的贪爱是强烈的”。“不能守护”，即不能妥善守护胎儿，因此胎儿多有疾病。“其处清净”(Vatthu visadaṃ)，即子宫清净。菩萨入胎于其母中年之第三阶段，此亦是透过观察其母寿命而定，以避免因年龄而产生的变化。至于因女性体质而产生的变化，则因菩萨的威力而平息。

25. Sattamāsajātoti paṭisandhiggahaṇato sattame māse jāto. So sītuṇhakkhamo na hoti ativiya sukhumālatāya. Aṭṭhamāsajāto [Pg.29] kāmaṃ sattamāsajātato buddhivayavā, ekacce pana cammapadesā vuddhiṃ pāpuṇantā ghaṭṭanaṃ na sahanti, tena so na jīvati. ‘‘Sattamāsajātassa pana na tāva te jātā’’ti vadanti.

25. “七月生者”(Sattamāsajāto)，指从结生(paṭisandhi)起的第七个月出生者。因其极为娇嫩，故不堪寒热。八月生者，其智力发育固然胜过七月生者，然其某些皮肤部位虽已发育，却不堪摩擦，因此无法存活。他们说：“七月生者，那些（皮肤）尚未长成。”

27. Devā paṭhamaṃ paṭiggaṇhantīti ‘‘lokanāthaṃ mahāpurisaṃ sayameva paṭhamaṃ paṭiggaṇhāmā’’ti sañjātagāravabahumānā attano pītiṃ pavedentā khīṇāsavā suddhāvāsabrahmāno ādito paṭiggaṇhanti. Sūtivesanti sūtijagganadhātivesaṃ. Eketi abhayagirivāsino. Macchakkhisadisaṃ chavivasena. Aṭṭhāsi na nisīdi, na nipajji vā. Tena vuttaṃ ‘‘ṭhitāva bodhisattaṃ bodhisattamātā vijāyatī’’ti. Niddukkhatāya ṭhitā eva hutvā vijāyati. Dukkhassa hi balavabhāvato taṃ dukkhaṃ asahamānā aññā itthiyo nisinnā vā nipannā vā vijāyanti.

27. “诸天最先接受”，是说漏尽的净居天(Suddhāvāsa)梵众，心怀“我等当最先接受世间怙主、大士(mahāpurisa)”的恭敬尊重，表达自身的喜悦，从一开始就接受。“助产者之装束”(Sūtivesa)，即守护生产的助产者之装束。“有一类”(Eketi)，指无畏山(Abhayagiri)住者。“皮肤如鱼眼”(Macchakkhisadisaṃ chavivasena)。站立，不坐亦不卧。因此说：“菩萨之母站立着生下菩萨。”因无痛苦，故站立而生产。其他女子则因痛苦强烈不堪忍受，故或坐或卧而生产。

28. Ajinappaveṇiyāti ajinacammehi sibbitvā katapaveṇiyā. Mahātejoti mahānubhāvo. Mahāyasoti mahāparivāro, vipulakittighoso ca.

28. “羚羊皮带”(Ajinappaveṇiyā)，指用羚羊皮缝制成的带子。“大威力者”(Mahātejo)，指具大威力。“大名声者”(Mahāyaso)，指拥有广大随从，且声名远播。

29. Bhaggavibhaggāti sambādhaṭṭhānato nikkhamanena vibhāvitattā bhaggā, vibhaggā viya ca hutvā, tena nesaṃ avisadabhāvameva dasseti. Alaggo hutvāti gabbhāsaye, yonipadese ca katthaci alaggo asatto hutvā, yato ‘‘dhamakaraṇato udakanikkhamanasadisa’’nti vuttaṃ. Udakenāti gabbhāsayagatena udakena. Amakkhitova nikkhamati sammakkhitassa tādisassa udakasemhādikasseva tattha abhāvato. Bodhisattassa hi puññānubhāvato paṭisandhiggahaṇato paṭṭhāya taṃ ṭhānaṃ pubbepi visuddhaṃ visesato paramasugandhagandhakuṭi viya candanagandhaṃ vāyantaṃ tiṭṭhati.

29. “破碎分离”(Bhaggavibhaggā)，指因从狭窄处出来而显现，有如破碎、分离，此显示其不混杂之状态。“不沾黏”(Alaggo hutvā)，即在子宫、产道的任何地方皆不沾黏、不附着，是故经中说：“如水从滤器流出。”“以水”(Udakenāti)，指以子宫中之水。“无染而出”，因彼处无有能涂抹的污水、黏液等物。实因菩萨的福德威力，从结生(paṭisandhi)起，彼处即已清净，尤其如最上等的香孤邸(gandhakuṭi)一般，散发着檀香的气味。

Udakavaṭṭiyoti udakakkhandhā.

“水涡”(Udakavaṭṭiyo)，即水蕴(udakakkhandhā)。

31. Muhuttajātoti muhuttena jāto hutvā muhuttamattova. Anudhāriyamāneti anukūlavasena nīyamāne. Āgatānevāti taṃ ṭhānaṃ upagatāni eva. Anekasākhanti ratanamayānekasatapatiṭṭhānahīrakaṃ. Sahassamaṇḍalanti tesaṃ upariṭṭhitaṃ anekasahassamaṇḍalahīrakaṃ. Marūti devā. Na kho pana evaṃ daṭṭhabbaṃ padavītihārato pageva disāvilokanassa [Pg.30] katattā. Tenāha ‘‘mahāsatto hī’’tiādi. Ekaṅgaṇānīti vivaṭabhāvena vihāraṅgaṇapariveṇaṅgaṇāni viya ekaṅgaṇasadisāni ahesuṃ. Sadisopi natthīti tumhākaṃ idaṃ vilokanaṃ visiṭṭhe passituṃ ‘‘idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Aggoti padhāno, kena panassa padhānatāti āha ‘‘guṇehī’’ti. Paṭhama-saddo cettha padhānapariyāyo. Bodhisattassa pana padhānatā anaññasādhāraṇāti āha ‘‘sabbapaṭhamo’’ti, sabbapadhānoti attho. Etassevāti aggasaddasseva. Ettha ca mahesakkhā tāva devā tathā ca vadanti, itare pana kathanti? Mahāsattassa ānubhāvadassanādinā. Mahesakkhānañhi devānaṃ mahāsattassa ānubhāvo viya tena sadisānampi ānubhāvo paccakkho ahosīti, itare pana tesaṃ vacanaṃ sutvā saddahantā anuminantā tathā āhaṃsu. Paripākagatapubbahetusaṃsiddhāya dhammatāya codiyamāno imasmiṃ…pe… byākāsi.

31. “须臾生”(Muhuttajāto)，即顷刻间出生，仅住片刻。“被随顺引导”(Anudhāriyamāne)，即被顺适地带着。“已来至”(Āgatāneva)，即已到达该处。“多枝”(Anekasākhaṃ)，指由珍宝所成，有数百钻石为支撑。“千 मंडल”(Sahassamaṇḍalaṃ)，指在其上方的有数千 मंडल 的钻石。“Marū”，指诸天。然不应如是见，因观察方向先于举步。是故说“大士”等。“如一庭院”(Ekaṅgaṇāni)，指因其开阔，犹如寺院庭院、经堂庭院，彷彿一个庭院。“无有等同者”(Sadisopi natthi)，是说当你们观察殊胜者时，他们说：“于此无有与你等同者，更何况超越者？”“最胜”(Aggo)，即主要者。以何而为主要？答曰：“以诸功德”。此处的“第一”(paṭhama)一词，是“主要”的同义词。而菩萨的主要性是他人所无，故说“一切第一”(sabbapaṭhamo)，意即“一切中最主要”。此即“最胜”一词之义。于此，大威德诸天如是说，其他天人又如何说呢？乃因见到大士的威力等。大威德诸天能亲见大士的威力，亦如亲见与他相似者的威力；其他天人则听闻其言，信而推测，亦如是说。为往昔已成熟之因所成就的法性所驱使，于此……（中略）……而作授记。

Jātamattasseva bodhisattassa ṭhānādīni yesaṃ visesādhigamānaṃ pubbanimittabhūtānīti te niddhāretvā dassento ‘‘ettha cā’’tiādimāha. Tattha patiṭṭhānaṃ caturiddhipādapaṭilābhassa pubbanimittaṃ iddhipādavasena lokuttaradhammesu suppatiṭṭhitabhāvasamijjhanato. Uttarābhimukhabhāvo lokassa uttaraṇavasena gamanassa pubbanimittaṃ. Tena hi bhagavā sadevakassa lokassa abhibhūto, kenaci anabhibhūto ahosi. Tenāha ‘‘mahājanaṃ ajjhottharitvā abhibhavitvā gamanassa pubbanimitta’’nti. Tathā sattapadagamanaṃ sattapadabojjhaṅgasampannaariyamaggagamanassa. Suvisuddhasetacchattadhāraṇaṃ suvisuddhavimuttichattadhāraṇassa. Pañcarājakakudhabhaṇḍasamāyogo pañcavidhavimuttiguṇasamāyogassa. Anāvaṭadisānuvilokanaṃ anāvaṭañāṇatāya. ‘‘Aggohamasmī’’tiādinā achambhitavācābhāsanaṃ kenaci avibandhanīyatāya appavattiyassa saddhammacakkappavattanassa. ‘‘Ayamantimā jātī’’ti āyatiṃ jātiyā abhāvakittanā anupādi…pe… pubbanimittanti veditabbaṃ tassa tassa anāgate laddhabbavisesassa taṃ taṃ nimittaṃ abyabhicārīti katvā. Na āgatoti imasmiṃ sutte, aññattha ca vakkhamānāya anupubbiyā na āgato. Āharitvāti tasmiṃ tasmiṃ sutte, aṭṭhakathāsu ca āgatanayena āharitvā dīpetabbo.

为阐明菩萨初生时的站立等行为是何种殊胜成就的前兆，故说“于此”等。其中，站立是证得四神足的前兆，因能依神足而善住于出世间法，成就稳固。面向北方是超越世间之行的前兆。因此，世尊(bhagavā)降伏了包含天人的世界，不为任何人所降伏。故说：“是遍覆、降伏大众之行的前兆。”同样，行走七步是行于具足七觉支圣道的前兆。持极清净白伞是持极清净解脱伞的前兆。五种王室仪仗的结合是结合五种解脱功德的前兆。无碍地环顾四方是为得无碍智。说“我为世间最胜”等无畏之语，是转动不为任何人所阻之无上正法轮的前兆。说“此是最后生”，宣告未来不再有生，当知是无余……（中略）……的前兆，因为对于未来将获得的各种殊胜成就，这些前兆皆真实不虚。“未出现”(Na āgato)，指在此经及其他将说的次第说法中未出现。“应引述”(Āharitvā)，指应依各经及义注(aṭṭhakathā)中所说之理，引述而阐明。

‘‘Dasasahassilokadhātu [Pg.31] kampī’’ti idaṃ satipi idha pāḷiyaṃ āgatatte vakkhamānānaṃ acchariyānaṃ mūlabhūtaṃ dassetuṃ vuttaṃ, evaṃ aññampi evarūpaṃ daṭṭhabbaṃ. Tantibaddhā vīṇā cammabaddhā bheriyoti pañcaṅgikatūriyassa nidassanamattaṃ, ca-saddena vā itaresampi saṅgaho daṭṭhabbo. ‘‘Andubandhanādīni taṅkhaṇe eva chajjitvā puna pākatikāneva honti, tathā jaccandhādīnaṃ cakkhusotādīni tathārūpakammapaccayā tasmiṃyeva khaṇe uppajjitvā tāvadeva vigacchantī’’ti vadanti. Chijjiṃsūti ca pādesu bandhaṭṭhānesu chijjiṃsu. Vigacchiṃsūti vūpasamiṃsu. Ākāsaṭṭhakaratanāni nāma taṃtaṃvimānagatamaṇiratanādīni. Sakatejobhāsitānīti ativiya samujjalāya attano pabhāya obhāsitāni ahesuṃ. Nappavattīti na sannipāto. Na vāyīti kharo vāto na vāyi. Mudusukho pana sattānaṃ sukhāvaho vāyi. Pathavigatā ahesuṃ uccaṭṭhāne ṭhātuṃ avisahantā. Utusampannoti anuṇhāsītatāsaṅkhātena utunā sampanno. Apphoṭanaṃ vuccati bhujahatthasaṅghaṭṭanasaddo, atthato pana vāmahatthaṃ ure ṭhapetvā dakkhiṇena puthupāṇinā hatthatāḷanena saddakaraṇaṃ. Mukhena usseḷanaṃ saddassa muñcanaṃ seḷanaṃ. Ekaddhajamālā ahosi nirantaraṃ dhajamālāsamodhānagatāya. Na kevalañca etāni eva, atha kho aññānipi ‘‘vicittapupphasugandhapupphavassadevopavassi sūriye dissamāne eva tārakā obhāsiṃsu, acchaṃ vippasannaṃ udakaṃ pathavito ubbhijji, bilāsayā ca tiracchānā āsayato nikkhamiṃsu, rāgadosamohāpi tanu bhaviṃsu, pathaviyaṃ rajo vūpasami, aniṭṭhagandho vigacchi, dibbagandho vāyi, rūpino devā sarūpeneva manussānaṃ āpāthaṃ agamaṃsu, sattānaṃ cutūpapātā nāhesu’’nti evamādīni yāni mahābhinīhārasamaye uppannāni dvattiṃsapubbanimittāni, tāni anavasesato tadā ahesunti.

“‘十千世界震动’，此句虽出现于此巴利典籍中，却是为开示下文所述诸奇迹之根本，其他类似之处亦应如是理解。‘弦缚之琴，皮缚之鼓’，此为五支乐器(pañcaṅgikatūriya)之示例，亦当知‘与’(ca)字摄其余乐器。有言：‘镣铐等物，于彼刹那断裂，复又如初；如是，天生盲者等，其眼耳等根亦因相应业缘，于彼刹那生起，旋即消失。’‘断裂’(chijjiṃsu)，即于足部系缚之处断裂。‘消失’(vigacchiṃsu)，即平息。所谓‘空中之宝’(ākāsaṭṭhakaratanāni)，指各天宫中之摩尼宝等。‘自体光明’(sakatejobhāsitāni)，即以自身极炽盛之光辉而照耀。‘不转起’(nappavatti)，即不聚集。‘不吹’(na vāyi)，即烈风不吹。然有柔和安乐之风，为有情带来安乐。（飞鸟）不堪住于高处，皆落于地。‘时节圆满’(utusampanno)，即具足不热不冷之气候。‘拍手’(apphoṭanaṃ)，谓手臂与手相击之声，实则左手置于胸前，以右手掌拍击出声。‘口中欢呼’(mukhena usseḷanaṃ)，即口中发出欢呼之声。‘成为一整片旗幡花环’(ekaddhajamālā)，因旗幡花环相续不断而聚合。非仅此等，尚有其他，如‘天降种种妙花、香花之雨，日轮出现时星辰亦放光，清净澄澈之水自地涌出，穴居之旁生自住处出，贪、嗔、痴亦变得微薄，地尘平息，恶气消失，天香飘散，色界天神以自身形显现于人前，有情无死生’等，凡此大誓愿(mahābhinīhāra)时所生起之三十二种前兆，于彼时皆无遗无余地出现了。”

Tatrāpīti tesupi pathavikampādīsu evaṃ pubbanimittabhāvo veditabbo. Na kevalaṃ sampatijātassa ṭhānādīsu evāti adhippāyo. Sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ sabbassa ñeyyassa, titthakaramatassa ca cālanato. Kenaci anussāhitānaṃyeva imasmiṃyeva ekacakkavāḷe sannipāto kenaci anussāhitānaṃyeva ekappahāreneva sannipatitvā dhammapaṭiggaṇhanassa pubbanimittaṃ. Paṭhamaṃ devatānaṃ paṭiggahaṇaṃ dibbavihārapaṭilābhassa, pacchā manussānaṃ paṭiggahaṇaṃ tattheva ṭhānassa niccalasabhāvato [Pg.32] āneñjavihārapaṭilābhassa pubbanimittaṃ. Vīṇānaṃ sayaṃ vajjanaṃ parūpadesena vinā sayameva anupubbavihārapaṭilābhassa pubbanimittaṃ. Bherīnaṃ vajjanaṃ cakkavāḷapariyantāya parisāya pavedanasamatthassa dhammabheriyā anusāvanassa amatadundubhighosanassa pubbanimittaṃ. Andubandhanādīnaṃ chedo mānavinibandhabhedanassa pubbanimittaṃ. Mahājanassa rogavigamo tasseva sakalavaṭṭadukkharogavigamabhūtassa saccapaṭilābhassa pubbanimittaṃ. ‘‘Mahājanassā’’ti padaṃ ‘‘mahājanassa dibbacakkhupaṭilābhassa, mahājanassa dibbasotadhātupaṭilābhassā’’tiādinā tattha tattha ānetvā sambandhitabbaṃ. Iddhipādabhāvanāvasena sātisayañāṇajavasampattisiddhīti āha ‘‘pīṭhasappīnaṃ javasampadā caturiddhipādapaṭilābhassa pubbanimitta’’nti. Supaṭṭanasampāpuṇanaṃ catupaṭisambhidādhigamassa pubbanimittaṃ. Atthādianurūpaṃ atthādīsu sampaṭipattibhāvato. Ratanānaṃ sakatejobhāsitattaṃ yaṃ lokassa dhammobhāsaṃ dassessati, tena tassa sakatejobhāsitattassa pubbanimittaṃ.

“于彼等大地动等中，亦应如是了知其为前兆之相。其意为，非仅于当生者之处等。此为证得一切知智(sabbaññutaññāṇa)之前兆，因其动摇一切所知及外道(titthakara)之见。未经任何人劝请，（天神）即于此一轮围世界(ekacakkavāḷa)中聚集，又未经任何人劝请，于一刹那间聚集而领受正法，此为领受正法(dhammapaṭiggaṇhana)之前兆。初，天神(devatā)领受，为得天住(dibbavihāra)之前兆；后，人类领受，因其处自性不动，为得不动住(āneñjavihāra)之前兆。诸琴(vīṇā)自鸣，为无需师教而自证次第住(anupubbavihāra)之前兆。诸鼓(bherī)自鸣，为法鼓(dhammabherī)之宣说能遍告轮围世界(cakkavāḷa)边际之会众，及不死鼓(amatadundubhi)之妙音广传之前兆。镣铐(andubandhana)等断裂，为破除我慢(māna)系缚之前兆。大众(mahājana)病愈，为证得能令一切轮回(vaṭṭa)苦病皆除之圣谛(sacca)的前兆。‘大众’一词，应于各处连结‘大众得天眼(dibbacakkhu)’、‘大众得天耳界(dibbasotadhātu)’等而解。由修习神足(iddhipāda)而成就超胜之智速，故云：‘座上爬行者（指婴儿）之迅速，为得四神足(caturiddhipāda)之前兆。’善现前(supaṭṭana)之达成，为证得四无碍解(catupaṭisambhidā)之前兆，因其能于义等随顺而正行。珍宝(ratana)自体放光，是（菩萨）将为世间开示法光(dhammobhāsa)之自体光明的前兆。”

Catubrahmavihārapaṭilābhassa pubbanimittaṃ tassa sabbaso veravūpasamanato. Ekādasaagginibbāpanassa pubbanimittaṃ dunnibbāpananibbānabhāvato. Ñāṇālokādassanassa pubbanimittaṃ anāloke ālokadassanabhāvato. Nibbānarasenāti kilesānaṃ nibbāyanarasena. Ekarasabhāvassāti sāsanassa sabbattha ekarasabhāvassa, tañca kho amadhurassa lokassa sabbaso madhurabhāvāpādanena. Dvāsaṭṭhidiṭṭhigatabhindanassa pubbanimittaṃ sabbaso diṭṭhigatavātāpanayanavasena. Ākāsādiappatiṭṭhavisamacañcalaṭṭhānaṃ pahāya sakuṇānaṃ pathavigamanaṃ tādisaṃ micchāgāhaṃ pahāya sattānaṃ pāṇehi ratanattayasaraṇagamanassa pubbanittaṃ. Bahujanakantatāyāti candassa viya bahujanassa kantatāya. Sūriyassa uṇhasītavivajjitautusukhatā pariḷāhavivajjitakāyikacetasikasukhappattiyā pubbanimittaṃ. Devatānaṃ apphoṭanādīhi kīḷanaṃ pamoduppatti bhavantagamanena, dhammasabhāvabodhanena ca udānavasena pamodavibhāvanassa pubbanimittaṃ. Dhammavegavassanassāti desanāñāṇavegena dhammāmatassa vassanassa pubbanimittaṃ. Kāyagatāsativasena laddhaṃ jhānaṃ pādakaṃ katvā uppāditamaggaphalasukhānubhavo kāyagatāsatiamatapaṭilābho, tassa pana kāyassāpi atappakasukhāvahattā khudāpipāsāpīḷanābhāvo pubbanimittaṃ vutto[Pg.33]. Aṭṭhakathāyaṃpana khudaṃ, pipāsañca bhinditvā vuttaṃ. Tattha pubbanimittānaṃ bhedo visesasāmaññavibhāgena, gobalībaddañāyena ca gahetabbo. ‘‘Sayamevā’’ti padaṃ ‘‘aṭṭhaṅgikamaggadvāravivaraṇassā’’ti etthāpi ānetvā sambandhitabbaṃ. Bharitabhāvassāti paripuṇṇabhāvassa. ‘‘Ariyaddhajamālāmālitāyāti kāsāyaddhajamālāvantatāyā’’ti keci, sadevakassa lokassa pana ariyamaggabojjhaṅgaddhajamālāhi mālibhāvassa pubbanimittaṃ. Yaṃ panettha anuddhaṭaṃ, taṃ suviññeyyameva.

“（怨恨平息）为得四梵住(catubrahmavihāra)之前兆，因其能完全平息怨恨。（诸火熄灭）为熄灭十一（烦恼）火之前兆，因其能熄灭难灭之火故。于无光中见光明，为见智光(ñāṇāloka)之前兆。所谓‘涅槃味’(nibbānarasa)，即烦恼寂灭之味。所谓‘一味性’(ekarasabhāva)，即教法于一切处皆为一味，且能令无味之世间完全变为甘美。此为破除六十二见(dvāsaṭṭhidiṭṭhigata)之前兆，因其能完全去除诸见之风。飞鸟舍弃虚空等无依止、不平、动摇之处而降落地面，为有情舍弃如是邪执而以生命归依三宝之前兆。所谓‘为大众所爱乐’(bahujanakantatā)，即如月亮般为大众所爱乐。远离寒热之季节的安乐，是获得远离热恼之身心安乐的前兆。天众以拍手等游戏，为（菩萨）将因趋向有之边际、了悟法性而以自说语(udāna)显现喜悦之前兆。法雨降注，为（菩萨）将以说法智之威力普降甘露法雨之前兆。无饥渴之逼迫，是证得身至念(kāyagatāsati)不死法之前兆，因其能为身体带来无劳倦之安乐。所谓证得身至念不死法，即是以身至念所得之禅那为基础，体验所生起之道果之乐。然于义注(aṭṭhakathā)中，则将饥与渴分开解说。于此，诸前兆之差别，当依特相与共相之分别，并依牛与公牛之理则(gobalībaddañāya)而知。‘自’(sayameva)一词，亦应连结于‘开启八支圣道之门’。所谓‘充满’(bharitabhāva)，即圆满。‘以圣幢幡花鬘庄严’，有人解为‘具足袈裟幢幡’；然此实为含天人之世间将以圣道、觉支为幢幡花鬘而庄严之前兆。此处未详说者，智者自当了知。”

Etthāti ‘‘sampatijāto’’tiādinā āgate imasmiṃ vāre. Vissajjitova, tasmā amhehi idha apubbaṃ vattabbaṃ natthīti adhippāyo. Tadā pathaviyaṃ gacchantopi mahāsatto ākāsena gacchanto viya mahājanassa tathā upaṭṭhāsīti ayamettha niyati dhammaniyāmo bodhisattānaṃ dhammatā ti idaṃ niyativādavasena kathanaṃ. Pubbe purimajātīsu tādisassa puññasambhārakammassa katattā upacitattā mahājanassa tathā upaṭṭhāsīti idaṃ pubbekatakammavādavasena kathanaṃ. Imesaṃ sattānaṃ upari īsanasīlatāya yathāsakaṃ kammameva issaro nāma, tassa nimmānaṃ attano phalassa nibbattanaṃ mahāpurisopi sadevakaṃ lokaṃ abhibhavituṃ samatthena uḷārena puññakammena nibbattito, tena issarena nimmito nāma, tassa cāyaṃ nimmānaviseso, yadidaṃ mahānubhāvatā, yāya mahājanassa tathā upaṭṭhāsīti idaṃ issaranimmānavasena kathanaṃ. Evaṃ taṃ taṃ bahulaṃ vatvā kiṃ imāya pariyāyakathāyāti avasāne ujukameva byākari. Sampatijāto pathaviyaṃ kathaṃ padasā gacchati, evaṃ mahānubhāvo ākāsena maññe gacchatīti parikappanavasena ākāsena gacchanto viya ahosi. Sīghataraṃ pana sattapadavītihārena gatattā dissamānarūpopi mahājanassa adissamāno viya ahosi. Acelakabhāvo, khuddakasarīratā ca tādisassa iriyāpathassa na anucchavikāti kammānubhāvasañjanitapāṭihāriyavasena alaṅkatapaṭiyatto viya, soḷasavassuddesiko viya ca mahājanassa upaṭṭhāsīti veditabbaṃ. Mahāsattassa puññānubhāvena tadā tathā upaṭṭhānamattamevetanti. Pacchā bāladārakova ahosi, na tādisoti. Buddhabhāvānucchavikassa bodhisattānubhāvassa yāthāvato paveditattā parisā cassa byākaraṇena buddhena viya…pe… attamanā ahosi.

此处“初生时”等语，是指前面提到的情况。既然已经解释过了，因此我们在这里无需再多说。其意为：当时大菩萨(mahāsatta)虽行走于地，却如行于虚空般显现于大众前。此乃菩萨之法性(dhammatā)，是必然的规律(dhammaniyāma)。这是从业决定论(niyativāda)的角度所作的解说。由于在过去诸世中，造作并积累了如此的福德资粮之业，故能如此显现于大众前。这是从宿作业论(pubbekatakammavāda)的角度所作的解说。对于这些有情，因各自的业具有主宰性，故业即是其主宰者(issara)。所谓的“创造”(nimmāna)，即是其自身果报的生成。大士是由能折服天人世间的广大福业所生成，故说他是由此主宰者所创造。而此创造的特别之处，即是其大威力(mahānubhāvatā)，凭借此威力，他能如此显现于大众前。这是从自在天创造论(issaranimmānavāda)的角度所作的解说。如此迂回地说了许多，何需如此旁敲侧击呢？最终还是直接解释了。“初生时，如何在地上以足行走？如此大威力者，我想他是行于虚空吧？”——由于这样的推测，他才显现得仿佛行于空中。然而，因为他以七步迅速走过，所以即使显现了身形，在大众看来也如同未显现一般。其裸体之相、幼小之身，与如此的威仪(iriyāpatha)并不相称，故应知，他如同由业的威力所生的神变(pāṭihāriya)所装饰，又如同十六岁的少年般显现于大众前。这仅仅是大菩萨以福德威力所致的当时显现而已。之后他便只是一个幼儿，并非一直如此。由于如实地阐述了与佛果相应的菩萨威力，会众听了他的解释，心生欢喜，如同听闻佛陀说法一般……

Sabbadhammatāti [Pg.34] sabbā soḷasavidhāpi yathāvuttā dhammatā sabbabodhisattānaṃ hontīti veditabbā puññañāṇasambhāradassanena nesaṃ ekasadisattā.

“一切法性”(Sabbadhammatā)：应知，如前所述的全部十六种法性，为一切菩萨所共有，因为从其福德与智慧资粮来看，他们是完全相同的。

Dvattiṃsamahāpurisalakkhaṇavaṇṇanā

三十二大士相释义

33. Dukūlacumbaṭaketi daharassa nipajjanayogyatāvasena paṭisaṃhaṭadukūlasukhume. ‘‘Khattiyo brāhmaṇo’’ti evamādi jāti. ‘‘Koṇḍañño gotamo’’ti evamādi gottaṃ. ‘‘Poṇikā cikkhallikā sākiyā koḷiyā’’ti evamādi kulapadeso. Ādi-saddena rūpissariyaparivārādisabbasampattiyo saṅgaṇhāti. Mahantassāti vipulassa, uḷārassāti attho. Nipphattiyoti siddhiyo. Gantabbagatiyāti gati-saddassa kammasādhanatamāha. Upapajjanavasena hi sucaritaduccaritehi gantabbāti gatiyo, upapattibhavaviseso. Gacchati yathāruci pavattatīti gati, ajjhāsayo. Paṭisaraṇeti parāyaṇe avassaye. Sabbasaṅkhatavisaṃyuttassa hi arahato nibbānameva taṃpaṭisaraṇaṃ. Tyāhanti te ahaṃ.

33. “细布垫”(Dukūlacumbaṭaka)：指为适合年轻人躺卧而折叠的柔软细布。“刹帝利(Khattiya)、婆罗门(brāhmaṇa)”等是种姓(jāti)。“憍陈如(Koṇḍañña)、乔达摩(Gotama)”等是氏族(gotta)。“波尼迦(Poṇikā)、奇卡拉(cikkhallikā)、释迦(Sākiyā)、拘利(Koḷiyā)”等是家族(kulapadeso)。“等”(ādi)字，总括了容貌、权势、眷属等一切圆满。“广大”(mahanta)：意为宽广，即“殊胜”(uḷāra)之义。“成就”(nipphatti)：即圆满(siddhi)。“所趣向之趣”(Gantabbagati)：此词说明“趣”(gati)是由业(kamma)所成就。因善行、恶行而应当前往之处，故称为“趣”，是投生之处的特殊状态。“趣”(gati)：随己所好而发展，即是倾向(ajjhāsaya)。“归依处”(Paṭisaraṇa)：即依靠、归宿。对于已脱离一切有为法(saṅkhata)的阿罗汉而言，唯有涅槃(nibbāna)是其归依处。“Tyāhaṃ”：是“te ahaṃ”的连音，意为“我对你”。

Dasavidhe kusaladhamme, agarahite ca rājadhamme (jā. 2 mahāmaṃsajātake vitthāro) niyuttoti dhammiko. Tena ca dhammena sakalaṃ lokaṃ rañjetīti dhammarājā. Yasmā cakkavattī dhammena ñāyena rajjaṃ adhigacchati, na adhammena, tasmā vuttaṃ ‘‘dhammena laddharajjattā dhammarājā’’ti. Catūsu disāsu samuddapariyosānatāya caturantā nāma tattha tattha dīpe mahāpathavīti āha ‘‘puratthima…pe… issaro’’ti. Vijitāvīti vijetabbassa vijitavā, kāmakodhādikassa abbhantarassa, paṭirājabhūtassa bāhirassa ca arigaṇassa vijayi, vijetvā ṭhitoti attho. Kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā ‘‘vijitasaṅgāmo’’ti vuttaṃ. Janapadova catubbidhaacchariyadhammādisamannāgate asmiṃ rājini thāvariyaṃ kenaci asaṃhāriyaṃ daḷhaṃ bhattabhāvaṃ patto, janapade vā attano dhammikāya paṭipattiyā thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Manussānaṃ ure satthaṃ ṭhapetvā icchitadhanaharaṇādinā parasāhasakāritāya sāhasikā.

致力于十种善法与无可指责的王法（详见《本生·大肉本生》）者，是为如法者(dhammiko)。又因他以正法使全世界喜悦，故为法王(dhammarājā)。由于转轮王(cakkavattī)是以正法、正义获得王权，而非以非法，故说“因以法得王权，故为法王”。四方(caturantā)以大海为终，其间有诸洲与大陆，故说“东方……乃至……自在”。征服者(Vijitāvī)：即征服了应被征服者，于内征服贪、嗔等，于外征服敌对之国，是征服后屹立不倒之义。诚然，转轮王并无任何战争，但为成就本需通过战争才能获得的胜利，故被称为“战胜了争斗”(vijitasaṅgāmo)。获得国土稳固者(janapadatthāvariyappatto)：或者指国民对这位具足四种稀有法等的国王，达到了任何人都无法动摇的坚定忠诚；或者指国王本人通过如法行持，在国土中获得了稳固。以将武器置于人胸、强夺所欲之财等方式对他人施加暴力者，是为暴徒(sāhasikā)。

Ratijananaṭṭhenāti atappakapītisomanassuppādanena. Saddatthato pana rametīti ratanaṃ. ‘‘Aho manohara’’nti citte kattabbatāya cittīkataṃ[Pg.35]. ‘‘Svāyaṃ cittīkāro tassa pūjanīyatāyā’’ti cittīkatanti pūjanīyanti atthaṃ vadanti. Mahantaṃ vipulaṃ aparimitaṃ mūlaṃ agghatīti mahagghaṃ. Natthi etassa tulā upamāti atulaṃ, asadisaṃ. Kadāci eva uppajjanato dukkhena laddhabbattā dullabhadassanaṃ. Anomehi uḷāraguṇeheva sattehi paribhuñjitabbato anomasattaparibhogaṃ. Idāni nesaṃ cittīkatādiatthānaṃ savisesaṃ cakkaratane labbhamānataṃ dassetvā itaresupi te atidisituṃ ‘‘cakkaratanassa cā’’tiādi āraddhaṃ. Aññaṃ devaṭṭhānaṃ nāma na hoti rañño anaññasādhāraṇissariyādisampattipaṭilābhahetuto, sattānañca yathicchitatthapaṭilābhahetuto. Aggho natthi ativiya uḷārasamujjalasattaratanamayattā, acchariyabbhutamahānubhāvatāya ca. Yadaggena mahagghaṃ, tadaggena atulaṃ. Sattānaṃ pāpajigucchanena vigatakāḷako puññapasutatāya maṇḍabhūto yādiso kālo buddhuppādāraho, tādise eva cakkavattīnampi sambhavoti āha ‘‘yasmā ca panā’’tiādi. Upamāvasena cetaṃ vuttaṃ, upamopameyyānañca na accantameva sadisatā. Tasmā yathā buddhā kadāci karahaci uppajjanti, na tathā cakkavattino, evaṃ santepi cakkavattivattaparipūraṇassāpi dukkarabhāvatopi dullabhuppādāyevāti, iminā dullabhuppādatāsāmaññena tesaṃ dullabhadassanatā vuttāti veditabbaṃ. Kāmaṃ cakkaratanānubhāvena sijjhamāno guṇo cakkavattiparivārasādhāraṇo, tathāpi ‘‘cakkavattī eva naṃ sāmibhāvena visavitāya paribhuñjatī’’ti vattabbataṃ arahati tadatthaṃ uppajjanatoti dassento ‘‘tadeta’’ntiādimāha. Yathāvuttānaṃ pañcannaṃ, channampi vā atthānaṃ itararatanesupi labbhanato ‘‘evaṃ sesānipī’’ti vuttaṃ. Hatthiassa-pariṇāyakaratanehi ajitavijayato, cakkaratanena ca parivārabhāvena, sesehi paribhogūpakaraṇabhāvena samannāgato. Hatthiassamaṇiitthiratanehi paribhogūpakaraṇabhāvena sesehi parivārabhāvenāti yojanā.

以生喜之义而言，是指能产生无热恼的喜与悦。就词义而言，能令欢喜，故名“宝”(ratana)。“何其美妙”，是因其值得在心中珍视，故称“被珍视者”(cittīkata)。“此珍视即显其值得礼敬”，因此说“被珍视者”即是“应敬”(pūjanīya)之义。因其价值巨大、广博、无量，故称“高价”(mahaggha)。无物可与之比较衡量，故称“无与伦比”(atula)，即无匹敌。因其仅偶尔出现且难得，故称“难得一见”(dullabhadassana)。因其为具足无上功德的众生所受用，故称“无上众生所享”(anomasattaparibhoga)。现在，为显示此“被珍视”等义在轮宝(cakkaratana)中特殊具足，并类推至其他宝，而开始说“轮宝……”等。它不被称为其他的天物，因为它是国王获得无与伦比的威德等成就之因，也是众生随心所欲获得利益之因。其价值无可估量，因为它由极其崇高、辉煌的七宝构成，并具有稀有、奇特的巨大威力。正因为它价值至高，所以它才无与伦比。当众生厌离罪恶，黑暗时期已过，因投身于福德而成为精华的时代，是适合佛陀出世的时期，转轮王(cakkavattī)也于此时出现，故说“是故……”等。这是以譬喻而说，但譬喻与被譬喻者并非完全相同。是故，佛陀仅偶尔出世，转轮王并非如此。即便如此，因圆满转轮王之德行亦是难行之事，故其出现亦是稀有。应知，是以此“稀有出现”的共同点，说他们是“难得一见”。诚然，由轮宝威力所成就的功德，为转轮王及其眷属所共有，但为显示“唯转轮王能以主权身份自在享用”，因其为此目的而出现，故说“此即……”等。如前所述五义，或六义，在其余诸宝中亦可获得，故说“如是其余亦然”。（转轮王）由象宝、马宝、主兵宝征服未服者，以轮宝为眷属，以其余诸宝为受用之具而得以具足。象宝、马宝、摩尼宝、女宝作为受用之具，其余诸宝作为其眷属，应如是连结。

Catunnaṃ mahādīpānaṃ sirivibhavanti tattha laddhaṃ sirisampattiñceva bhogasampattiñca. Tādisamevāti ‘‘purebhattamevā’’tiādinā vuttānubhāvameva. Yojanappamāṇaṃ padesaṃ byāpanena yojanappamāṇaṃ andhakāraṃ. Atidīghatādichabbidhadosaparivajjitaṃ.

“四大洲(mahādīpa)的辉煌与富足”是指在那里获得的荣耀成就与财富成就。这样的威力，即是如“饭前……”等所说的那种威力。遍照一由旬(yojana)之地，即能驱散一由旬的黑暗。远离过长等六种过失。

Sūrāti sattivanto, nibbhayāti atthoti āha ‘‘abhīrukā’’ti. Aṅganti kāraṇaṃ. Yena kāraṇena ‘‘vīrā’’ti vucceyyuṃ, taṃ vīraṅgaṃ. Tenāha ‘‘vīriyassetaṃ [Pg.36] nāma’’nti. Yāva cakkavāḷapabbatā cakkassa vattanato ‘‘cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyanta’’nti vuttaṃ. ‘‘Adaṇḍenā’’ti imināva dhanadaṇḍassa, sarīradaṇḍassa ca akaraṇaṃ vuttaṃ. ‘‘Asatthenā’’ti iminā pana senāya yujjhanassāti tadubhayaṃ dassetuṃ ‘‘ye katāparādhe’’tiādi vuttaṃ. Vuttappakāranti sāgarapariyantaṃ.

“勇士”(sūra)是有力量者，“无畏”(nibbhayā)之义，故说“无畏者”(abhīruka)。“分”(aṅga)即是原因。因何原因被称为“英雄”(vīra)，那原因即是“英雄之分”(vīraṅga)。因此说“这是精进(vīriya)之名”。由于轮宝旋转远及铁围山(cakkavāḷapabbata)，故说“以铁围山为界，以大海为边际”。“不以棍棒”(adaṇḍena)即是说不行钱财惩罚与身体惩罚。“不以刀剑”(asatthena)则是指不以军队作战。为了显示这两种（不用刑罚）的意思，所以说了“对那些犯错者……”等。所说的（边界）即是海的边际。

‘‘Rañjanaṭṭhena rāgo, taṇhāyanaṭṭhena taṇhā’’ti pavattiākārabhedena lobho eva dvidhā vutto. Tathā hissa dvidhāpi chadanaṭṭho ekantiko. Yathāha ‘‘andhatamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti, (netti. 11, 27) ‘‘taṇhāchadanachāditā’’ti (udā. 64) ca. Iminā nayena dosādīnampi chadanaṭṭho vattabbo. Kilesaggahaṇena vicikicchādayo sesakilesā vuttā. Yasmā te sabbe pāpadhammā uppajjamānā sattasantānaṃ chādetvā pariyonandhitvā tiṭṭhanti kusalappavattiṃ nivārenti, tasmā te ‘‘chadanā, chadā’’ti ca vuttā. Vivaṭṭacchadāti ca o-kārassa ā-kāraṃ katvā niddeso.

“以染著为义是贪(rāga)，以渴求为义是爱(taṇhā)”，依生起方式的差别，贪(lobha)被说成两种。虽然如此，这两种贪都有彻底的覆盖性。正如所说：“当贪欲征服人时，即是无明黑暗”，以及“被渴爱之盖所覆盖”。依此道理，嗔恚(dosa)等也应说其具有覆盖性。通过‘烦恼’(kilesa)一词，也涵盖了疑(vicikicchā)等其余的烦恼。因为所有这些恶法生起时，会覆盖、缠缚众生的心相续，阻碍善法的生起，因此它们被称为“覆盖”(chadana)或“盖”(chada)。“开显覆盖者”(vivaṭṭacchada)一词，是将o音变为a音的表述。

35. Tāsanti dvinnampi nipphattīnaṃ. Nimittabhūtānīti ñāpakakāraṇabhūtāni. Tathā hi lakkhīyati mahāpurisabhāvo etehīti lakkhaṇāni. Ṭhānagamanādīsu bhūmiyaṃ suṭṭhu samaṃ patiṭṭhitā pādā etassāti suppatiṭṭhitapādo. Taṃ panassa suppatiṭṭhitapādataṃ byatirekamukhena vibhāvetuṃ ‘‘yathā’’tiādi vuttaṃ. Tattha aggatalanti aggapādatalaṃ. Paṇhīti paṇhitalaṃ. Passanti pādatalassa dvīsu passesu ekekaṃ, ubhayameva vā pariyantaṃ passaṃ. ‘‘Assa panā’’tiādi anvayato atthavibhāvanaṃ. Suvaṇṇapādukatalamiva ujukaṃ nikkhipiyamānaṃ. Ekappahārenevāti ekakkhaṇeyeva. Sakalaṃ pādatalaṃ bhūmiṃ phusati nikkhipane. Ekappahāreneva sakalaṃ pādatalaṃ bhūmito uṭṭhahatīti yojanā. Tasmā ayaṃ suppatiṭṭhitapādoti nigamanaṃ. Yaṃ panettha vattabbaṃ anupubbaninnādiacchariyabbhutaṃ nissandaphalaṃ, taṃ parato lakkhaṇasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.201) āvibhavissatīti.

35. “彼等之”(Tāsaṃ)是指两种成就。“作为标志”是指作为指示的因缘。“相”(lakkhaṇa)是指大士(mahāpurisa)之相由此等特征而显现。在站立、行走等时，其双足稳固平正地立于地面，因此称为“善安住足”(suppatiṭṭhitapāda)。为了以对比的方式阐明其善安住足之相，故说“如”等。其中，“前足掌”(aggatala)是指脚掌的前部。“足踵”(paṇhi)是指脚后跟的底部。“侧”(passa)是指脚底两侧的每一侧，或指两个边缘。“然而彼”等句是顺着文义的解释。如金履之底般平直地放下。“以一举”(ekappahārena)即“于一刹那”。放下时，整个脚掌接触地面。抬起时，整个脚掌也以一举离开地面，应如此连结。因此，结论是：此为“善安住足”。至于此处当说的，如次第低斜等稀有奇妙的果报，将在后面《相经》(Lakkhaṇasutta)的释义(vaṇṇanā)中阐明。

Nābhi dissatīti lakkhaṇacakkassa nābhi parimaṇḍalasaṇṭhānā suparibyattā hutvā dissati, labbhatīti adhippāyo. Nābhiparicchinnāti tassaṃ nābhiyaṃ paricchinnā paricchedavasena ṭhitā. Nābhimukhaparikkhepapaṭṭoti pakaticakkassa [Pg.37] akkhabbhāhatapariharaṇatthaṃ nābhimukhe ṭhapetabbaṃ parikkhepapaṭṭo, tappaṭicchanno idha adhippeto. Nemimaṇikāti nemiyaṃ āvalibhāvena ṭhitamaṇikālekhā. Sambahulavāroti bahuvidhalekhaṅgavibhāvanavāro. Sattīti āvudhasatti. Sirivacchoti siriaṅgā. Nandīti dakkhiṇāvattaṃ. Sovattikoti sovattiaṅgo. Vaṭaṃsakoti āveḷaṃ. Vaḍḍhamānakanti purimahādīsu dīpaṅkaṃ. Morahatthakoti morapiñchakalāpo, morapiñchapaṭisibbito vā bījanīviseso. Vāḷabījanīti cāmarivālaṃ. Siddhatthādi puṇṇaghaṭapuṇṇapātiyo. ‘‘Cakkavāḷo’’ti vatvā tassa padhānāvayave dassetuṃ ‘‘himavā sineru…pe… sahassānī’’ti vuttaṃ. ‘‘Cakkavattirañño parisaṃ upādāyā’’ti idaṃ hatthiratanādīnampi tattha labbhamānabhāvadassanaṃ. Sabbotisattiādiko yathāvutto aṅgaviseso cakkalakkhaṇasseva parivāroti veditabbo.

“能见轮脐”是指相轮的轮脐呈完美的圆形，清晰可见，意为此相可得。“以脐为界”是指在该轮脐处有分明的界限。“轮面护板”是指普通车轮为防轮轴撞击而设于轮面之护板，此处意指被其覆盖之物。“轮辋宝珠”是指轮辋上成列的宝珠纹。“多辐”是指多种辐条状的纹理。“矛”(satti)是指兵器之矛。“室利靺蹉”(sirivaccha)是吉祥之相。“吉祥喜旋”(nandi)是右旋之相。“万字”(sovattika)是万字之相。“耳饰”(vaṭaṃsaka)是花环。“增长相”(vaḍḍhamānaka)是东方大洲等处的洲标。“孔雀扇”(morahatthaka)是孔雀羽束，或指以孔雀羽毛缝制的特殊扇子。“马尾拂”(vāḷabījanī)是牦牛尾拂尘。“白芥子”(siddhattha)等是指满瓶(puṇṇaghaṭa)、满钵(puṇṇapāti)。说了“轮围山”(Cakkavāḷa)后，为示其主要部分，故说“雪山(Himavā)、须弥山(Sineru)……乃至千数”。“包括转轮王的眷属”，此句表明象宝等也能在其中获得。应当了知，所说的矛等所有这些特殊标记，皆是轮相的眷属。

‘‘Āyatapaṇhī’’ti idaṃ aññesaṃ paṇhito dīghataṃ sandhāya vuttaṃ, na pana atidīghatanti āha ‘‘paripuṇṇapaṇhī’’ti. Yathā pana paṇhilakkhaṇaṃ paripuṇṇaṃ nāma hoti, taṃ byatirekamukhena dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Āraggenāti maṇḍalāya sikhāya. Vaṭṭetvāti yathā suvaṭṭaṃ hoti, evaṃ vaṭṭetvā. Rattakambalageṇḍukasadisāti rattakambalamayageṇḍukasadisā.

“足跟修长”(āyatapaṇhi)一词，是相对于他人的足跟较长而言，但并非过长，因此说“足跟圆满”(paripuṇṇapaṇhi)。为以对比的方式显示足跟之相如何称为圆满，故说“譬如”等。“以轮辐之尖”是指圆形的尖端。“令圆”是指将其转动，使之成为完美的圆形。“如红色毛毡球”是指如红色毛毡所制之球。

‘‘Makkaṭassevā’’ti dīghabhāvaṃ, samatañca sandhāyetaṃ vuttaṃ. Niyyāsatelenāti chattiritaniyyāsādiniyyāsasammissena telena, yaṃ ‘‘surabhiniyyāsa’’ntipi vadanti. Niyyāsatelaggahaṇañcettha haritālavaṭṭiyā ghanasiniddhabhāvadassanatthaṃ.

“如猿猴”一语，是就其修长与匀称而言。“以树脂油”是指与松树等的树脂混合之油，也称为“香脂”。此处提及树脂油，是为了显示雌黄丸的厚实与光滑。

Yathā satakkhattuṃ vihataṃ kappāsapaṭalaṃ sappimaṇḍe osāritaṃ ativiya mudu hoti, evaṃ mahāpurisassa hatthapādāti dassento ‘‘sappimaṇḍe’’tiādimāha. Talunāti sukhumālā.

譬如百次梳理的棉絮浸入酥油的精华中变得极为柔软，为显示大士的手足也是如此，故说“在酥油精华中”等。“柔嫩”是指细致柔软。

Cammenāti aṅgulantaraveṭhitacammena. Paṭibaddhaaṅgulantaroti ekato sambaddhaaṅgulantaro na hoti. Ekappamāṇāti dīghato samānappamāṇā. Yavalakkhaṇanti abbhantarato aṅgulipabbe ṭhitaṃ yavalakkhaṇaṃ. Paṭivijjhitvāti taṃtaṃpabbānaṃ samānadesatāya aṅgulīnaṃ pasāritakālepi aññamaññaṃ vijjhitāni viya phusitvā tiṭṭhanti.

“以皮”是指包裹指缝的皮肤。“指缝相连”并非指指缝粘连为一。“等长”是指（手指）长度相同。“麦纹”是指位于指节内侧的麦粒状纹路。“相互贯穿”是指因各指节位置齐平，即使伸展手指时，也相互触及，仿佛贯穿一般。

Saṅkhā [Pg.38] vuccanti gopphakā, uddhaṃ saṅkhā etesanti ussaṅkhā, pādā. Piṭṭhipādeti piṭṭhipādasamīpe. Tenāti piṭṭhipāde ṭhitagopphakabhāvena baddhā hontīti yojanā. Tayidaṃ ‘‘tenā’’ti padaṃ uparipadadvayepi yojetabbaṃ ‘‘tena baddhabhāvena na yathāsukhaṃ parivaṭṭanti, tena yathāsukhaṃ naparivaṭṭanena gacchantānaṃ pādatalānipi na dissantī’’ti. Uparīti piṭṭhipādato dvitiaṅgulimattaṃ uddhaṃ, ‘‘caturaṅgulamatta’’nti ca vadanti. Nigūḷhāni ca honti, na aññesaṃ viya paññāyamānāni. Tenāti gopphakānaṃ upari patiṭṭhitabhāvena. Assāti mahāpurisassa. Satipi desantarappavattiyaṃ niccaloti dassanatthaṃ nābhiggahaṇaṃ. ‘‘Adhokāyova iñjatī’’ti idaṃ purimapadassa kāraṇavacanaṃ. Yasmā adhokāyova iñjati, tasmā nābhito…pe… niccalo hoti. ‘‘Sukhena pādā parivaṭṭantī’’ti idaṃ pana purimassa, pacchimassa ca kāraṇavacanaṃ. Yasmā sukhena pādā parivaṭṭanti, tasmā adhokāyova iñjati, yasmā sukhena pādā parivaṭṭanti, tasmā puratopi…pe… pacchatoyevāti.

脚踝(gopphakā)被称为“螺贝”(saṅkhā)。其“螺贝”高，故为“高踝”(ussaṅkha)，此指双足。“在脚背上”是指靠近脚背。“因此”，应连结为：因脚踝位于脚背之上而受系缚。这个“因此”一词也应与前两句连结：“因其系缚之故，不能随意转动；因不能随意转动之故，行走时脚掌也不显露。”“上方”是指从脚背向上约两指宽处，亦有说“约四指宽”。并且是隐藏的，不像他人那样显露。“因此”是指（脚）安立于脚踝之上。“彼之”(assa)是指大士之。提及肚脐，是为了显示即使在异地活动时，（上半身）也是不动的。“唯有下身动摇”是前句的原因。因为唯有下身动摇，所以从肚脐……乃至不动。而“双足轻松转动”是前句和后句的原因。因为双足轻松转动，所以唯有下身动摇；因为双足轻松转动，所以向前……乃至向后也是一样。

Yasmā eṇimigassa samantato ekasadisamaṃsā anukkamena uddhaṃ thūlā jaṅghā honti, tathā mahāpurisassāpi, tasmā vuttaṃ ‘‘eṇimigasadisajaṅgho’’ti. Paripuṇṇajaṅghoti samantato maṃsūpacayena paripuṇṇajaṅgho. Tenāha ‘‘na ekato’’tiādi.

因为羚羊的胫部四周肌肉均匀，向上逐渐丰满，大士(mahāpurisa)也是如此，所以说“其胫如羚”。“圆满的胫”是指四周肌肉丰满的胫。因此经中说“非偏于一侧”等。

Etenāti ‘‘anonamanto’’tiādivacanena, jāṇuphāsubhāvadīpanenāti attho. Avasesajanāti iminā lakkhaṇena rahitajanā. Khujjā vā honti heṭṭhimakāyato uparimakāyassa rassatāya, vāmanā vā uparimakāyato heṭṭhimakāyassa rassatāya, etena ṭhapetvā sammāsambuddhaṃ, cakkavattinañca itare sattā khujjapakkhikā, vāmanapakkhikā cāti dasseti.

“以此”是指通过“不弯身”等语，意在阐明膝与肋的良好状态。“其余的人”是指不具备此相的人。他们或是因上半身短于下半身而为驼背，或是因下半身短于上半身而为侏儒。此表明，除了正自觉者与转轮王外，其他众生或属驼背一类，或属侏儒一类。

Kāmaṃ sabbāpi padumakaṇṇikā suvaṇṇavaṇṇāva, kañcanapadumakaṇṇikā pana pabhassarabhāvena tato sātisayāti āha ‘‘suvaṇṇapadumakaṇṇikasadisehī’’ti. Ohitanti samohitaṃ antogadhaṃ. Tathābhūtaṃ pana taṃ tena channaṃ hotīti āha ‘‘paṭicchanna’’nti.

诚然所有莲花的莲心都是金色的，但金莲花的莲心因其光辉而更为殊胜，因此说“如金莲花心”。“置于内”(ohita)是指妥善放置、深入内部。而正因如此，它被其所覆盖，故说“被覆盖”(paṭicchanna)。

Suvaṇṇavaṇṇoti suvaṇṇavaṇṇavaṇṇoti ayamettha atthoti āha ‘‘jātihiṅgulakenā’’tiādi, svāyamattho āvuttiñāyena ca veditabbo. Sarīrapariyāyo idha vaṇṇa-saddoti adhippāyo. Paṭhamavikappaṃ vatvā [Pg.39] tathārūpāya pana ruḷhiyā abhāvaṃ manasi katvā vaṇṇadhātupariyāyameva vaṇṇa-saddaṃ gahetvā dutiyavikappo vutto. Tasmā padadvayenāpi suniddhantasuvaṇṇasadisachavivaṇṇoti vuttaṃ hoti.

“金色身”(suvaṇṇavaṇṇo)即“有黄金之色”，此为此处之义，故说“如天然朱砂”等；此义当以重复法了知。此处“色”(vaṇṇa)一词意为“身体”(sarīra)。说了第一种解释后，又考虑到并无此种惯例用法，便取“色”字仅为色尘之同义词，而说出第二种解释。因此，此二词合起来即是说“肤色如善炼之黄金”。

Rajoti sukhumarajo. Jallanti malīnabhāvāvaho reṇusañcayo. Tenāha ‘‘malaṃ vā’’ti. Yadi vivattati, kathaṃ nhānādīnīti āha ‘‘hatthadhovanādīnī’’tiādi.

“尘”(rajo)是细微的灰尘。“垢”(jallaṃ)是能致污秽的尘埃积聚。因此说“或污垢”。若（尘垢）不附着，为何还要沐浴等？（答曰：）故说“洗手”等。

Āvaṭṭapariyosāneti padakkhiṇāvaṭṭanavasena pavattassa āvaṭṭassa ante.

“于旋之终”是指于顺右旋而转的涡旋之终点。

Brahmuno sarīraṃ purato vā pacchato vā anonamitvā ujukameva uggatanti āha ‘‘brahmā viya ujugatto’’ti. Sā panāyaṃ ujugattatā avayavesu buddhippattesu daṭṭhabbā, na daharakāleti vuttaṃ ‘‘uggatadīghasarīro bhavissatī’’ti. Itaresūti ‘‘khandhajāṇūsū’’ti imesu dvīsu ṭhānesu namantā purato namantīti ānetvā sambandho. Passavaṅkāti dakkhiṇapassena vā vāmapassena vā vaṅkā. Sūlasadisāti potthakarūpakaraṇe ṭhapitasūlapādasadisā.

梵天的身体，无论是前面还是后面，都不弯曲，而是笔直挺立，因此说“如梵天般身直”。这种挺直应在肢体发育成熟时观察，而非幼年时期，因此说“将会成为高大挺拔的身躯”。其余的，即“肩与膝”，在这两个地方弯曲时是向前弯曲，应作如此联系理解。侧弯是指向右侧或左侧弯曲。如柱般是指像制作书册时所安立的柱脚一样。

Hatthapiṭṭhiādivasena satta sarīrāvayavā ussadā upacitamaṃsā etassāti sattussado. Aṭṭhikoṭiyo paññāyantīti yojanā. Nigūḷhasirājālehīti lakkhaṇavacanametanti tena nigūḷhaaṭṭhikoṭīhītipi vuttameva hotīti. Hatthapiṭṭhādīhīti ettha ādi-saddena aṃsakūṭakhandhakūṭānaṃ saṅgahe siddhe taṃ ekadesena dassento ‘‘vaṭṭetvā…pe… khandhenā’’ti āha. ‘‘Silārūpakaṃ viyā’’tiādinā vā nigūḷhaaṃsakūṭatāpi vibhāvitā yevāti daṭṭhabbaṃ.

以手背等七处身体部位隆起、肌肉丰满，因此称为“七处隆满”。“骨节显露”，这是其联系。“脉络深藏”(nigūḷhasirājālehīti)是其特征的表述，因此也即是说“骨节深藏”。在“手背等”中，“等”字已包含了肩峰和锁骨峰，为了用一部分来显示，而说“环绕……乃至肩部”。通过“如石像般”等，也已阐明了肩峰深藏的状态，应当明白。

Sīhassa pubbaddhaṃ sīhapubbaddhaṃ, paripuṇṇāvayavatāya sīhapubbaddhaṃ viya sakalo kāyo assāti sīhapubbaddhakāyo. Tenāha ‘‘sīhassa pubbaddhakāyo viya sabbo kāyo paripuṇṇo’’ti. Sīhassevāti sīhassa viya. Dussaṇṭhitavisaṇṭhito na hotīti duṭṭhu saṇṭhito, virūpasaṇṭhito ca na hoti, tesaṃ tesaṃ avayavānaṃ ayuttabhāvena, virūpabhāvena ca saṇṭhiti upagato na hotīti attho. Saṇṭhantīti saṇṭhahanti. Dīghehīti aṅgulināsādīhi. Rassehīti gīvādīhi. Thūlehīti ūrubāhuādīhi[Pg.40]. Kisehīti kesalomamajjhādīhi. Puthulehīti akkhihatthatalādīhi. Vaṭṭehīti jaṅghahatthādīhi.

狮子的前半身是“狮子前半身”；因其肢体圆满，全身犹如狮子的前半身，故称“狮子前半身相”。因此说：“全身圆满，犹如狮子的前半身。”“如狮子”即是“像狮子一样”。不歪斜不偏倚，即是非常端正，也没有畸形，意思是其肢体没有错位，也没有畸形的安放。“安放”即是“安立”。长的是指手指、鼻子等。短的是指颈项等。粗的是指大腿、手臂等。细的是指头发、体毛、腰部等。宽的是指眼睛、手掌等。圆的是指小腿、手臂等。

Satapuññalakkhaṇatāya nānācittena puññacittena cittito sañjātacittabhāvo ‘‘īdiso eva buddhānaṃ dhammakāyassa adhiṭṭhānaṃ bhavituṃ yutto’’ti dasapāramīhi sajjito abhisaṅkhato, ‘‘dānacittena puññacittenā’’ti vā pāṭho, dānavasena, sīlādivasena ca pavattapuññacittenāti attho.

因具足百福相，由种种心与福德心所庄严而生起的心境，认为“唯有如此才适合作为诸佛法身的基础”，此乃由十波罗蜜所准备与行作的。或有“以布施心、福德心”的异读，其义为：由布施、持戒等而生起的福德心。

Dvinnaṃ koṭṭānaṃ antaranti dvinnaṃ piṭṭhibāhānaṃ vemajjhaṃ piṭṭhimajjhassa uparibhāgo. Citaṃ paripuṇṇanti aninnabhāvena citaṃ, dvīhi koṭṭehi samatalatāya paripuṇṇaṃ. Uggammāti uggantvā, aninnaṃ samatalaṃ hutvāti adhippāyo. Tenāha ‘‘suvaṇṇaphalakaṃ viyā’’ti.

“两肩胛之间”是指两肩胛之间的中间部分，即脊背上部。“充满圆满”是指因无凹陷而充满，因两肩胛平坦而圆满。“隆起”即是“升起”，意指无凹陷而平坦。因此说“犹如金板”。

Nigrodho viya parimaṇḍaloti parimaṇḍalanigrodho viya parimaṇḍalo, ‘‘nigrodhaparimaṇḍalaparimaṇḍalo’’ti vattabbe ekassa parimaṇḍala-saddassa lopaṃ katvā ‘‘nigrodhaparimaṇḍalo’’ti vutto. Tenāha ‘‘samakkhandhasākho nigrodho’’tiādi. Na hi sabbo nigrodho parimaṇḍaloti, parimaṇḍalasaddasannidhānena vā parimaṇḍalova nigrodho gayhatīti ekassa parimaṇḍalasaddassa lopena vināpi ayamattho labbhatīti āha ‘‘nigrodho viya parimaṇḍalo’’ti. Yāvatako assāti yāvatakvassa o-kārassa va-kārādesaṃ katvā.

“如榕树(nigrodha)般圆满”，即像圆满的榕树一样圆满。本应说“榕树圆满圆满”，但省略了一个“圆满”词，而说“榕树圆满”。因此说“枝干相称的榕树”等。并非所有榕树都是圆满的；或者因为“圆满”一词在旁，就理解为圆满的榕树，因此即使不省略“圆满”一词，也能得到此义，所以说“如榕树般圆满”。至于“yāvatako assa”，是将其中的o音变为v音而成为“yāvatakvassa”。

Samavaṭṭitakkhandhoti samaṃ suvaṭṭitakkhandho. Koñcā viya dīghagalā, bakā viya vaṅkagalā, varāhā viya puthulagalāti yojanā. Suvaṇṇāḷiṅgasadisoti suvaṇṇamayakhuddakamudiṅgasadiso.

“肩部均匀圆润”即是肩部平整、非常圆润。应作如此联系：不像鹤(koñca)一样长颈，不像鹭(baka)一样曲颈，不像猪(varāha)一样粗颈。“如金鼓”即是如黄金制的小鼓。

Rasaggasaggīti madhurādibhedaṃ rasaṃ gasanti anto pavesantīti rasaggasā rasaggasānaṃ aggā rasaggasaggā, tā etassa santīti rasaggasaggī. Tenāti ojāya apharaṇena hīnadhātukattā te bahvābādhā honti.

“具最上味觉者”：能吞咽、令甜等各种味进入内部者，是为“味尝”(rasaggasā)；此等“味尝”中之最上者，是为“最上味尝”(rasaggasaggā)；他具有此，故为“具最上味觉者”(rasaggasaggī)。因此，（对其他人而言）由于营养不遍布，体素衰弱，他们会多病。

Hanūti sannissayadantādhārassa samaññā, taṃ bhagavato sīhassa hanu viya, tasmā bhagavā sīhahanu. Tattha yasmā buddhānaṃ rūpakāyassa, dhammakāyassa ca upamā nāma hīnūpamāva, natthi samānūpamā, kuto adhikūpamā, tasmā ayampi hīnūpamāti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Yasmā mahāpurisassa heṭṭhimānurūpavaseneva uparimampi saṇṭhitaṃ, tasmā vuttaṃ [Pg.41] ‘‘dvepi paripuṇṇānī’’ti, tañca kho na sabbaso parimaṇḍalatāya, atha kho tibhāgāvasesamaṇḍalatāyāti āha ‘‘dvādasiyā pakkhassa candasadisānī’’ti. Sallakkhetvāti attano lakkhaṇasatthānusārena upadhāretvā. Dantānaṃ uccanīcatā abbhantarabāhirapassavasenapi veditabbā, na aggavaseneva. Tenāha ‘‘ayapaṭṭakena chinnasaṅkhapaṭalaṃ viyā’’ti. Ayapaṭṭakanti kakacaṃ adhippetaṃ. Samā bhavissanti, na visamā, samasaṇṭhānāti attho.

“颌”(hanu)是支撑牙齿所依之处的名称。世尊的颌骨如狮子颌，因此世尊是“狮子颌”(sīhahanu)。在此，因为对诸佛的色身与法身，任何比喻都只是低劣的比喻，没有同等的比喻，更何况超胜的比喻？因此，为了显示这也是一个低劣的比喻，而说了“在此”等。因为大士(mahāpurisa)的下颌与其上颌相称地安立，因此说“两颌皆圆满”；然而这并非完全的圆形，而是如十二日之月，因此说“如十二日月亮”。“应仔细观察”即是根据自己的相好之论来审察。牙齿的高低不平应从内外侧来观察，而非仅从顶端。因此说“如铁锯所切的螺壳片”。“铁锯”意指锯子。“将会平整”，即不参差，意思是形状均等。

Sātisayaṃ mududīghaputhulatādippakāraguṇā hutvā bhūtā jātāti pabhūtā, bha-kārassa ha-kāraṃ katvā pahūtā jivhā etassāti pahūtajivho.

具有超胜的柔软、长、宽等特质，已成、已生，是为“广大”(pabhūtā)。将bha音变为ha音，成为“pahūtā”。他有此广大之舌，故为“广长舌者”(pahūtajivho)。

Vicchinditvā vicchinditvā pavattasaratāya chinnassarāpi. Anekākāratāya bhinnassarāpi. Kākassa viya amanuññasaratāya kākassarāpi. Apalibuddhattāti anupaddutavatthukattā, vatthūti ca akkharuppattiṭṭhānaṃ veditabbaṃ. Aṭṭhaṅgasamannāgatoti ettha aṅgāni parato āgamissanti. Mañjughosoti madhurassaro.

因其声音断断续续而转起，故为“断音”(chinnassarā)。因其音调不一，故为“破音”(bhinnassarā)。因其声音如乌鸦(kāka)般不悦耳，故为“鸦音”(kākassarā)。“无滞碍”(apalibuddhattā)是因为其所依处无障碍。“所依处”应知为字母生起之处。“具足八支”(aṭṭhaṅgasamannāgata)，其“支”将于下文出现。“妙音”(mañjughosa)即是甜美的声音。

Abhinīlanettoti adhikanīlanetto, adhikatā ca sātisayaṃ nīlabhāvena veditabbā, na nettanīlabhāvasseva adhikabhāvatoti āha ‘‘na sakalanīlanetto’’tiādi. Pītalohitavaṇṇā setamaṇḍalagatarājivasena. Nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā.

“绀青眼”(abhinīlanetto)即是“极青眼”(adhikanīlanetto)。此“极”应知为青色的程度超胜，而非青色的部分多，因此说“并非整个眼睛是青色”等。黄色与红色，是因条纹进入了白色部分。而青、白、黑三色，则应知是依于各自的部分。

‘‘Cakkhubhaṇḍanti akkhidala’’nti keci. ‘‘Akkhidalavaṭuma’’nti aññe. Akkhidalehi pana saddhiṃ akkhibimbanti veditabbaṃ. Evañhi viniggatagambhīrajotanāpi yuttā hoti. ‘‘Adhippeta’’nti iminā ayamettha adhippāyo ekadesena samudāyupalakkhaṇañāyenāti dasseti. Yasmā pakhuma-saddo loke akkhidalalomesu niruḷho, tenevāha ‘‘mudusiniddhanīlasukhumapakhumācitāni akkhīnī’’ti.

有些人说“眼器”(cakkhubhaṇḍa)即是“眼皮”。另一些人说，是“眼皮的周围”。但应知是眼球连同眼皮。这样，“发出深邃光芒”才相称。用“意指”一词显示，此处的含义是依“以部分表全体”之理。因为“pakhuma”一词在世间约定俗成地指眼皮上的毛（即睫毛），因此说“眼睛为柔软、光滑、青黑、细密的睫毛所布满”。

Kiñcāpi uṇṇā-saddo loke avisesato lomapariyāyo, idha pana lomavisesavācakoti āha ‘‘uṇṇā loma’’nti. Nalāṭavemajjhe jātāti nalāṭamajjhagatā jātā. Odātatāya upamā, na mudutāya[Pg.42]. Uṇṇā hi tatopi sātisayaṃ mudutarā. Tenāha‘‘sappi maṇḍe’’tiādi. Rajatapubbuḷakanti rajatamayatārakamāha.

虽然“白毫”(uṇṇā)一词在世间通常是“毛”(loma)的同义词，但此处是指一种特殊的毛，因此说“白毫即是毛”。“生于额间”即是生于额头正中。比喻的是其洁白，而非柔软。因为白毫比那（酥油）还要超胜地柔软。因此说“如酥油的精华”等。“如银泡”是指银制的星。

Dve atthavase paṭicca vuttanti yasmā buddhā, cakkavattino ca paripuṇṇanalāṭatāya, paripuṇṇasīsabimbatāya ca ‘‘uṇhīsasīsā’’ti vuccanti, tasmā te dve atthavase paṭicca ‘‘uṇhīsasīso’’ti idaṃ vuttaṃ. Idāni taṃ atthadvayaṃ mahāpurise suppatiṭṭhitanti ‘‘mahāpurisassa hī’’tiādi vuttaṃ. Saṇhatamatāya, suvaṇṇavaṇṇatāya, pabhassaratāya, paripuṇṇatāya ca rañño bandhauṇhīsapaṭṭo viya virocati. Kapisīsāti dvidhābhūtasīsā. Phalasīsāti phalitasīsā. Aṭṭhisīsāti maṃsassa abhāvato ativiya aṭṭhitāya, patanubhāvato vā taconaddhaaṭṭhimattasīsā. Tumbasīsāti lābusadisasīsā. Pabbhārasīsāti piṭṭhibhāgena olambamānasīsā. Purimanayenāti paripuṇṇanalāṭatāpakkhena. Uṇhīsaveṭhitasīso viyāti uṇhīsapaṭṭena veṭhitasīsapadeso viya. Uṇhīsaṃ viyāti chekena sippinā viracitauṇhīsamaṇḍalaṃ viya.

这是缘于两种含义而说：因为诸佛与转轮王因额头圆满、头顶圆满而被称作“顶髻首”(uṇhīsasīsā)，故缘此二义而说“顶髻首”。现在，此二义于大士(mahāpurisa)身善安住，故说“于大士”等。因其极光滑、黄金色、光明、圆满，而如国王所束的顶髻布般闪耀。猴头是指头分成两半。破裂头是指头裂开。骨头是指因无肉而骨头过多，或因皮薄而仅是皮包骨的头。葫芦头是指如葫芦的头。斜坡头是指后部下垂的头。“依前理”是指依额头圆满那方面。“如顶髻缠绕之头”即是如头巾缠绕的头部。“如顶髻”即是如巧匠所造的圆形顶髻。

Vipassīsamaññāvaṇṇanā

毗婆尸名义释义

37. Tassa vitthāroti tassa lakkhaṇapariggaṇhane nemittakānaṃ santappanassa vitthāro vitthārakathā. Gabbhokkantiyaṃ nimittabhūta supinapaṭiggāhakasantappane vuttoyeva. Niddosenāti khārikaloṇikādidosarahitena. Dhātiyoti thaññapāyikā dhātiyo. Tā hi dhāpenti thaññaṃ pāyentīti dhātiyo. ‘‘Tathā’’ti iminā ‘‘saṭṭhi’’nti padaṃ upasaṃharati, sesāpīti nhāpikā, dhārikā, parihārikāti imā tividhā. Tāpi dahanti vidahanti nhānaṃ dahanti dhārentīti ‘‘dhātiyo’’ tveva vuccanti. Tattha dhāraṇaṃ urasā, ūrunā, hatthehi vā suciraṃ velaṃ sandhāraṇaṃ. Pariharaṇaṃ aññassa aṅkato attano aṅkaṃ, aññassa bāhuto attano bāhuṃ upasaṃharantehi haraṇaṃ sampāpanaṃ.

37. 其详述是：关于其特征的把握，是令相师们满意的详细解说，即详论。在关于入胎的部分，在令解梦者满意的解说中，此点已述。无过失是指没有碱盐等过失。乳母是指哺乳的保姆；因为她们哺乳，所以称为乳母。通过“如是”一词，连接到“六十”一词；其余的，即沐浴母(nhāpikā)、抱持母(dhārikā)、照料母(parihārikā)这三种也是如此。她们也给予、安排沐浴，也抱持，因此也被称为“乳母”。其中，抱持是指用胸部、大腿或双手长时间地支撑。传递是指将（婴儿）从别人的膝上移到自己的膝上，从别人的手臂移到自己的手臂，如此带来带去。

38. Mañjussaroti saṇhassaro. Yo hi saṇho, so kharo na hotīti āha ‘‘akharassaro’’ti. Vaggussaroti manorammassaro, manorammatā cassa cāturiyane puññayogatoti āha ‘‘chekanipuṇassaro’’ti. Madhurassaroti sotasukhassaro, sotasukhatā cassa ativiya iṭṭhabhāvenāti āha ‘‘sātassaro’’ti. Pemanīyassaroti [Pg.43] piyāyitabbassaro, piyāyitabbatā cassa suṇantānaṃ attani bhattisamuppādanenāti āha ‘‘pemajanakassaro’’ti. Karavīkassaroti. Karavīkasaddo yesaṃ sattānaṃ sotapathaṃ upagacchati, te attano sarasampattiyā pakatiṃ jahāpetvā avase karonto attano vase vatteti, evaṃ madhuroti dassento ‘‘tatrida’’ntiādimāha. Tattha ‘‘karavīkasakuṇe’’tiādi tassa sabhāvakathanaṃ. Laḷitanti pītivegasamuṭṭhitaṃ līḷaṃ. Chaḍḍetvāti ‘‘saṅkharaṇampi madhurasaddasavanantarāyakara’’nti tiṇāni apanetvā. Anikkhipitvāti bhūmiyaṃ anikkhipitvā ākāsagatameva katvā. Anubaddhamigā vāḷamigehi. Tato maraṇabhayaṃ hitvā. Pakkhe pasāretvāti pakkhe yathāpasārite katvā apatantā tiṭṭhanti.

38. 曼殊音（Mañjussaro）是柔和之音。因为柔和，所以不粗厉，故说“无粗厉音”。和雅音（Vaggussaro）是悦意之音；其悦意是由于善巧与福德相应，故说“善巧美妙音”。甜美音（Madhurassaro）是悦耳之音；其悦耳是由于极为可喜，故说“怡人音”。可爱音（Pemanīyassaro）是可喜爱之音；其可爱是由于能在听者心中生起敬爱，故说“生爱音”。迦陵频伽音（Karavīkassaro）：迦陵频伽鸟的声音一旦进入任何众生的耳中，它就以其声音的圆满，令他们舍弃天性，被其征服，顺从于它。为了显示其声音如此甜美，而说“于此”等。其中，“迦陵频伽鸟”等语，是说明其本性。嬉戏（Laḷita）是由喜悦的冲动而生起的优雅姿态。丢弃（chaḍḍetvā）是指（认为）“即使是收拾也会妨碍听闻甜美的声音”，于是移开草芥。不放下（anikkhipitvā）是指不放在地上，而让它留在空中。被猛兽追逐的鹿，也舍弃了对死亡的恐惧。展开翅膀（pakkhe pasāretvā）是指将翅膀展开，静止不动。

Suvaṇṇapañjaraṃ vissajjesi yojanappamāṇe ākāse attano āṇāya pavattanato. Tenāha ‘‘so rājāṇāyā’’tiādi. Laḷiṃsūti laḷitaṃ kātuṃ ārabhiṃsu. Taṃ pītinti taṃ buddhaguṇārammaṇaṃ pītiṃ teneva nīhārena punappunaṃ pavattaṃ pītiṃ avijahitvā vikkhambhitakilesā therānaṃ santike laddhadhammassavanasappāyā upanissayasampattiyā paripakkañāṇatāya sattahi…pe… patiṭṭhāsi. Sattasatamattena orodhajanena saddhiṃ padasāva therānaṃ santikaṃ upagatattā ‘‘sattahi jaṅghasatehi saddhi’’nti vuttaṃ. Tatoti karavīkasaddato. Satabhāgena…pe… veditabbo anekakappakoṭisatasambhūtapuññasambhārasamudāgatavatthusampattibhāvato.

他释放了一个金笼子，凭其自身之威力，它在一由旬（yojana）大小的空间中运行。因此说“彼乃王令”等。嬉戏（laḷiṃsu），是指他们开始作乐。那喜悦，即不舍弃那以佛陀功德为所缘、以此方式一再升起的喜悦，镇伏烦恼，在长老们面前获得听闻法义之助缘，因依止善缘具足、智慧成熟，他与七百（宫女）……（证果）而安住。因为与七百宫女步行走到长老们跟前，所以说“与七百步行者”。比那迦陵频伽（karavīka）鸟的声音（更美妙）。应知（佛陀的声音）连其百分之一……也不及，这是因为（佛陀）由无数百千万亿劫所积集的福德资粮而成就的依身圆满。

39. Kammavipākajanti sātisayasucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ kammavipākena sahajātaṃ, kammassa vā vipākabhāvena jātaṃ pasādacakkhu. Duvidhañhi dibbacakkhuṃ kammamayaṃ, bhāvanāmayanti. Tatridaṃ kammamayanti āha ‘‘na bhāvanāmaya’’nti. Bhāvanāmayaṃ pana bodhimūle uppajjissati. Ayaṃ ‘‘so’’ti sallakkhaṇaṃ kāmaṃ manoviññāṇena hoti, cakkhuviññāṇena pana tassa tathā vibhāvitattā manoviññāṇassa tattha tathāpavattīti āha ‘‘yena nimittaṃ…pe… sakkotī’’ti.

39. 业报所生（kammavipākaja）眼：由超胜的善行（sucarita）之业所成，不受胆汁、痰、血等所障碍，能接受远处的所缘，与业报俱生，或作为业的果报而生起的净眼。天眼（dibbacakkhu）有二种：业生（kammamaya）与修生（bhāvanāmaya）。于此，此为业生，故说“非修生”。而修生天眼将在菩提树下（bodhimūle）生起。此“彼”的辨识诚然是由意识（manoviññāṇa）所成，但因眼识（cakkhuviññāṇa）已如是清晰地辨知它，意识才能于彼处如是运作，故说“由此相……能……”。

40. Vacanatthoti [Pg.44] saddattho. Nimīlananti nimīlanadassanaṃ navisuddhaṃ, tathā ca akkhīni avivaṭāni nimīladassanassa na visuddhibhāvato. Tabbipariyāyato pana dassanaṃ visuddhaṃ, vivaṭañcāti āha ‘‘antarantarā’’tiādi.

40. 语词之义（vacanattha）即字义（saddattha）。闭眼（nimīlana）：闭眼而见是不清净的，因为眼睛未睁开，闭眼所见的状态不清净。与此相反，见是清净的，（眼是）睁开的，故说“时而”（antarantarā）等。

41. Nī-iti – jānanatthaṃ dhātuṃ gahetvā āha ‘‘panayati jānātī’’ti. Yato vuttaṃ ‘‘animittā na nāyare’’ti (visuddhi. 1.174; saṃ. ni. aṭṭha. 1.1.20), ‘‘vidūbhi neyyaṃ naravarassā’’ti (netti. saṅgahavāra) ca. Nī-iti pana pavattanatthaṃ dhātuṃ gahetvā ‘‘nayati pavattetī’’ti. Appamatto ahosi tesu tesu kiccakaraṇīyesu.

41. （词根）Nī：取“知”义的词根，而说“引导（panayati），即了知（jānāti）”。如所说：“无相者不被知晓”（animittā na nāyare），以及“为智者所引导，人中之最的（法）”（vidūbhi neyyaṃ naravarassā）。（词根）Nī：又取“转起”义的词根，而说“引导（nayati），即使转起（pavatteti）”。他在各种应做之事上不放逸（appamatto ahosi）。

42. Vassāvāso vassaṃ uttarapadalopena, tasmā vassaṃ, vasse vā, sannivāsaphāsutāya arahatīti vassiko, pāsādo. Māsā pana vasse utumhi bhavāti vassikā. Itaresūti hemantikaṃ gimhikanti imesu. Eseva nayoti uttarapadalopena niddesaṃ atidisati.

42. “雨季”（vassa）是“雨季住处”（vassāvāsa）省略后一词的说法；因此，为了在雨季安居的舒适而适宜的宫殿（pāsāda），称为“雨季（宫殿）”（vassiko）。而属于雨季的月份，称为“雨季（月）”（vassikā）。其余的，是指冬季（hemantika）和夏季（gimhika）。此方法也适用于（其他季节）省略后一词的指称。

Nātiucco hoti nātinīcoti gimhiko viya ucco, hemantiko viya nīco na hoti, atha kho tadubhayavemajjhalakkhaṇatāya nātiucco hoti, nātinīco. Assāti pāsādassa. Nātibahūnīti gimhikassa viya na atibahūni. Nātitanūnīti hemantikassa viya na khuddakāni, tanutarajālāni ca. Missakānevāti hemantike viya na uṇhaniyāneva, gimhike viya ca na sītaniyāneva, atha kho ubhayamissakāneva. Tanukānīti na puthulāni. Uṇhappavesanatthāyāti sūriyasantāpānuppavesāya. Bhittiniyūhānīti dakkhiṇapasse bhittīsu niyūhāni. Siniddhanti sinehavantaṃ, siniddhaggahaṇeneva cassa garukatāpi vuttā eva. Kaṭukasannissitanti tikaṭukādikaṭukadrabbūpasañhitaṃ. Udakayantānīti udakadhārāvissandayantāni. Yathā jalayantāni, evaṃ himayantānipi tattha karonti eva. Tasmā hemante viya himāni patantāniyeva hontīti ca veditabbaṃ.

不高也不低（nātiucco hoti nātinīco）：不像夏季（宫殿）（gimhiko）那样高，也不像冬季（宫殿）（hemantiko）那样低，而是具有居于二者之间的特征，所以不高也不低。此是指宫殿（pāsāda）。不太多的（nātibahūni）（窗户）：不像夏季（宫殿）那样多。不太小的（nātitanūni）（窗户）：不像冬季（宫殿）那样小，且有极细的格子。混合的（missakāneva）：不像冬季（宫殿）那样只为取暖，也不像夏季（宫殿）那样只为纳凉，而是二者兼顾。细薄的（tanukāni）：指不厚。为令热气进入（uṇhappavesanatthāya）：为不令日热进入。墙饰（bhittiniyūhāni）是指南墙上的饰物。油润的（siniddha）是指有油性；通过“油润”一词，也说明了其厚重。依附辛辣的（kaṭukasannissita）是指混合了三辛（tikaṭuka）等辛辣物质。水机关（udakayantāni）是指喷洒水流的装置。如水机关一样，那里也造了雪机关（himayantāni）。因此当知，如冬季一般，雪花飘落。

Sabbaṭṭhānānipīti sabbāni paṭikiriyānhānabhojanakīḷāsañcaraṇādiṭṭhānānipi, na nivāsaṭṭhānāniyeva. Tenāha ‘‘dovārikāpī’’tiādi. Tattha kāraṇamāha ‘‘rājā kirā’’tiādi.

一切处所（sabbaṭṭhānāni）：指所有梳洗、沐浴、饮食、游戏、经行等处所，不仅是居住处所。因此说“守门人（dovārika）也”等。于此，（经文）以“据说国王”（rājā kira）等句说明其原因。

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

第一诵品释义终。

Jiṇṇapurisavaṇṇanā

老人释义

44. Gopānasivaṅkanti [Pg.45] vaṅkagopānasī viya. Vaṅkānañhi vaṅkabhāvassa nidassanatthaṃ avaṅkagopānasīpi gayhati. Ābhoggavaṅkanti ādito paṭṭhāya abbhuggatāya kuṭilasarīratāya vaṅkaṃ. Tenāha ‘‘khandhe’’tiādi. Daṇḍaparaṃ daṇḍaggahaṇaparaṃ ayanaṃ gamanaṃ etassāti daṇḍaparāyanaṃ, daṇḍo vā paraṃ āyanaṃ gamanakāraṇaṃ etassāti daṇḍaparāyanaṃ. Ṭhānādīsu daṇḍo gati avassayo etassa tena vinā appavattanatoti daṇḍagatikaṃ, gacchati etenāti vā gati, daṇḍo gati gamanakāraṇaṃ etassāti daṇḍagatikaṃ. Daṇḍapaṭisaraṇanti etthāpi eseva nayo. Jarāturanti jarāya kilantaṃ assavasaṃ. Yadā ratho purato hotīti dvedhāpathe sampatte purato gacchante balakāye tattha ekaṃ saṇṭhānaṃ āruḷho majjhe gacchanto bodhisattena āruḷho ratho itaraṃ saṇṭhānaṃ gacchanto yadā purato hoti. Pacchā balakāyoti tadā pacchā hoti sabbo balakāyo. Tādise okāseti tādise vuttappakāre maggappadese. Taṃ purisanti taṃ jiṇṇapurisaṃ. Suddhāvāsāti siddhatthādīnaṃ tiṇṇaṃ sammāsambuddhānaṃ sāsane brahmacariyaṃ caritvā suddhāvāsabhūmiyaṃ nibbattabrahmāno. Te hi tadā tattha tiṭṭhanti. ‘‘Kiṃ paneso jiṇṇo nāmā’’ti eso tayā vuccamāno kiṃ atthato, taṃ me niddhāretvā kathehīti dasseti. Aniddhāritasarūpattā hi tassa attano bodhisatto liṅgasabbanāmena taṃ vadanto ‘‘ki’’nti āha. ‘‘Yathā kiṃ te jāta’’nti dvayameva hi loke yebhuyyato jāyati itthī vā puriso vā, tathāpi taṃ liṅgasabbanāmena vuccati, evaṃ sampadamidaṃ veditabbaṃ. ‘‘Kiṃ vuttaṃ hotī’’tiādi tassa aniddhāritasarūpataṃyeva vibhāveti.

44. “弯曲如屋椽”，就像弯曲的屋椽一样。为了显示其弯曲的状态，也举笔直的屋椽为例。“弓形弯曲”，是说身体从一开始就因隆起而弯曲。因此说“双肩”等。“以杖为依归”，是说其行进以持杖为主，或者说杖是其行走的最高依靠与原因，故为“以杖为依归”。在站立等时，杖是他的去处与依靠，没有它就无法行动，因此是“以杖而行”；或者，通过它而走，故为“行”，杖是其行走的工具，因此是“以杖而行”。“以杖为庇护”，此处的道理也是一样。“为老所折磨”，是说因年老而疲惫、无助。“当车在前时”是说：当到达岔路口时，军队走在前面，菩萨所乘坐的马车在中间行进，当它从一条路转到另一条路并走到前面时。“军队在后”是说：那时整个军队都在后面。“在那样的地方”是说：在如前所述的那样的路段上。“那个人”，是说那个老人。“净居天”(Suddhāvāsā)是说：在悉达多(Siddhattha)等三位正自觉者的教法中修行梵行后，投生到净居天界的梵天。他们当时正站在那里。“‘那么，这个所谓的“老人”是什么？’这句话显示了（菩萨在问）：‘你说的这个，究竟是什么意思？请为我确定后告诉我。’因为对他而言，其本质尚未确定，所以菩萨用代词指称它，问道：‘什么？’就像问：‘你生了什么？’一样。世间所生的大多不出两类：女人或男人，即便如此，还是用代词来指称。此处也应这样理解。‘这是什么意思？’等（问题），正是为了阐明其本质尚未确定。

‘‘Tena hī’’tiādi ‘‘ayañca jiṇṇabhāvo sabbasādhāraṇattā mayhampi upari āpattito evā’’ti mahāsattassa saṃvijjanākāravibhāvanaṃ. Rathaṃ sāretīti sārathi. Kīḷāvihāratthaṃ uyyuttā yanti upagacchanti etanti uyyānaṃ. Alanti paṭikkhepavacanaṃ. Nāmāti garahaṇe nipāto ‘‘kathañhināmā’’tiādīsu (pārā. 39, 42, 87, 88, 90, 166, 170; pāci. 1, 13, 36) viya. Jātiyā ādīnavadassanatthaṃ taṃmūlassa ummūlanaṃ viya hotīti, tassa ca avassitabhāvato ‘‘jātiyā mūlaṃ [Pg.46] khaṇanto nisīdī’’ti āha. Siddhe hi kāraṇe phalaṃ siddhameva hotīti. Pīḷaṃ janetvā antotudanavasena sabbapaṭhamaṃ hadayaṃ anupavissa ṭhitattā paṭhamena sallena hadaye viddho viya nisīdīti yojanā.

“那么”等语，是阐明大士生起悚动的方式，即（他想到）：“这衰老的状态，因为是普遍共通的，所以也必将降临于我。”驱使马车者，是为“车夫”。为嬉戏游乐而出发前往之处，是为“园林”。“够了”是表示拒绝的词。“名”(nāma)是用于责备的虚词，如同“如何名为”(kathañhināmā)等句（如《波罗夷》39, 42, 87, 88, 90, 166, 170；《波逸提》1, 13, 36）中的用法。为了见到“生”的过患，就像要将其根拔除一样，并且由于（轮回）依赖于此，因此说“坐下挖掘生的根源”。因为因已成，果必随之。此句应作如下理解：由于（对老、病、死的认知）产生了苦恼，以内心刺痛的方式最先进入并停驻于心中，（他）坐着，犹如心中被第一支箭所射中。

Byādhipurisavaṇṇanā

病者释义

47. Pubbe vuttanayenevāti ‘‘suddhāvāsā kirā’’tiādinā pubbe vutteneva nayena. Ābādhikanti ābādhavantaṃ. Dukkhitanti sañjātadukkhaṃ. Ajātanti ajātabhāvo, nibbānaṃ vā.

47. “以前述方式”是说：以前文所说“诚然是净居天……”等同样的方式。“病者”(ābādhika)是说有病之人。“苦者”(dukkhita)是说已生起痛苦之人。“无生”(ajāta)是说未生的状态，或指涅槃。

Kālakatapurisavaṇṇanā

亡者释义

50. Bhantanettakuppalādi vividhaṃ katvā lātabbato vilāto, vayhaṃ, sivikā cāti āha ‘‘vilātanti sivika’’nti. Sivikāya diṭṭhapubbattā mahāsatto citakapañjaraṃ ‘‘sivika’’nti āha. Ito paṭigatanti ito bhavato apagataṃ. Katakālanti pariyosāpitajīvanakālaṃ. Tenāha ‘‘yattaka’’ntiādi.

50. “Vilāta”是指“vayhaṃ”（舆床）或“sivikā”（轿子）；因此说：“vilāta即是sivikā”。由于大士先前见过轿子，所以他称火葬的笼架为“轿子”。“从此而去”是说：从此存在中离去。“已命终”是说生命的时期已经结束。因此说“若干”等。

Pabbajitavaṇṇanā

出家者释义

53. Dhammaṃ caratīti dhammacaraṇo, tassa bhāvo dhammacaraṇabhāvoti dhammacariyameva vadati. Evaṃ ekekassa padassāti yathā ‘‘sādhudhammacariyāti pabbajito’’ti yojanā, evaṃ ‘‘sādhusamacariyāti pabbajito’’tiādinā ekekassa padassa yojanā veditabbā. Sabbānīti ‘‘sādhudhammacariyā’’tiādīsu āgatāni sabbāni dhammasamakusalapuññapadāni. Dasakusalakammapathavevacanānīti dānādīni dasakusaladhammapariyāyapadāni.

53. “行法者”(dhammacaraṇa)是说他实行法；其状态即是“行法”(dhammacaraṇabhāvo)，这说的就是“法行”(dhammacariyā)。对于每一个词都是如此：例如“善法行”(sādhudhammacariyā)应与“出家者”(pabbajito)联系起来理解，同样地，“善等行”(sādhusamacariyā)等每一个词，都应（与“出家者”）联系起来理解。“一切”是指在“善法行”等词中出现的一切词语：法、等、善、福。它们是十善业道的同义词，是布施等十种善法的异名。

Bodhisattapabbajjāvaṇṇanā

菩萨出家释义

54. Pabbajitassa dhammiṃ kathaṃ sutvāti sambandho. Aññañca saṅgītianāruḷhaṃ tena tadā vuttaṃ dhammiṃ kathanti yojanā. ‘‘Vaṃsovā’’ti padattayena dhammatā esāti dasseti. Cirassaṃ cirassaṃ passanti dīghāyukabhāvato. Tathā hi vuttaṃ ‘‘bahūnaṃ vassānaṃ…pe… accayenā’’ti. Tenevāti na cirassaṃ diṭṭhabhāveneva. Acirakālantarikameva pubbakālakiriyaṃ dassento ‘‘jiṇṇañca disvā…pe… pabbajitañca disvā, tasmā ahaṃ pabbajitomhi rājā’’ti āha [Pg.47] yathā ‘‘nhatvā vatthaṃ paridahitvā gandhaṃ vilimpitvā mālaṃ piḷandhitvā bhutto’’ti.

54. 应与“听闻出家者的法谈后”相联系。并且，应这样理解：他当时所说的法谈，是另一部未被结集的（教法）。“Vaṃso vā”等三词显示了“此是法性”。因为他们寿命长久，所以要隔很久很久才能见到。经中亦如是说：“经过许多年……乃至……之后。”“正因如此”是说：正因为不是长久以来都见到的。为了表明前述行为之间的时间间隔很短，他说道：“见了老人……乃至……见了出家者，大王啊，因此我出家了。”这就像说：“洗了澡、穿上衣服、涂上香、戴上花环后，就吃饭了。”

Mahājanakāyaanupabbajjāvaṇṇanā

大众随之出家释义

55. ‘‘Kasmā panetthā’’tiādinā tesaṃ caturāsītiyā pāṇasahassānaṃ mahāsatte saṃbhattataṃ, saṃvegabahulatañca dasseti, yato sutaṭṭhāneyeva ṭhatvā ñātimittādīsu kiñci anāmantetvā mattavaravāraṇo viya ayomayabandhanaṃ ghanabandhanaṃ chinditvā pabbajjaṃ upagacchiṃsu.

55. “何以故于此”等语，显示了那八万四千众生对大士的忠诚以及深切的悚惧，由于他们在听闻之处就地而立，没有告别亲友等，如同醉象挣脱铁制的坚固束缚而出家。

Cattāro māse cārikaṃ cari na tāva ñāṇassa paripākaṃ gatattā.

游行了四个月，但智尚未成熟。

Yadā pana ñāṇaṃ paripākaṃ gataṃ, taṃ dassento ‘‘ayaṃ panā’’tiādimāha. Sabbeva ime pabbajitā mama gamanaṃ jānissanti, jānantā ca maṃ anubandhissantīti adhippāyo. Sannisīvesūti sannisinnesu. Saṇatevāti saṇati viya saddaṃ karoti viya.

待智成熟时，为了显示此，他说了“此则……”等语。其意为：“所有这些出家人都会知道我的去向，知道后就会跟随我。”“于聚集者中”是指于坐在一起者中。“作声”是指仿佛发出声响。

Avivekārāmānanti anabhirativivekānaṃ. Ayaṃ kāloti ayaṃ tesaṃ pabbajitānaṃ mama gamanassa ajānanakālo. Nikkhamitvāti paṇṇasālāya niggantvā, mahābhinikkhamanaṃ pana pageva nikkhanto. Pāramitānubhāvena uṭṭhitaṃ upari devatāhi dibbapaccattharaṇehi supaññattampi mahāsattassa puññānubhāvena siddhattā tena paññattaṃ viya hotīti vuttaṃ ‘‘pallaṅkaṃ paññapetvā’’ti. ‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatū’’tiādi (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; 8.13; mahāni. 17, 196) nayappavattaṃ caturaṅgavīriyaṃ adhiṭṭhahitvā. Vūpakāsanti vivekavāsaṃ.

“于乐不远离者”是指于不乐远离者。“此是其时”是指这是那些出家人不知道我离去之时。“出走”是指离开茅舍，而大出离则早已完成。由波罗蜜的威力而生起，由上方诸天以天界铺设物善加准备，也因由大士的福德威力而成，犹如由他自己所准备，因此说“准备好跏趺坐”。依“但任皮肤、筋、骨存留……”等方法，发起四支精进后。“僻静”是指独住处。

Aññenevāti yattha mahāpuriso tadā viharati, tato aññeneva disābhāgena. Kāmaṃ bodhimaṇḍo jambudīpassa majjhe nābhiṭṭhāniyo, tadā pana brahāraññe vivitte yogīnaṃ paṭisallānasāruppo hutvā tiṭṭhati, tadañño pana jambudīpappadeso yebhuyyena bahujano ākiṇṇamanusso iddho phīto ahosi. Tena te taṃ taṃ janapadadesaṃ uddissa gatā ‘‘anto jambudīpābhimukhā cārikaṃ pakkantā’’ti vuttā anto jambudīpābhimukhā, na himavantādipabbatābhimukhāti attho.

“由另一方”是指由与大士当时所住之处不同的方位。诚然，菩提座(bodhimaṇḍa)是瞻部洲中央的脐处，但当时他所在的广阔森林是僻静的，适合禅修者静修。而瞻部洲的其他地区大都人口稠密，繁荣富庶。因此，他们朝向那些国土地区而去，被称为“朝瞻部洲内部游行而去”，其意是朝向瞻部洲内部，而非朝向喜马拉雅山(Himavanta)等山脉。

Bodhisattaabhinivesavaṇṇanā

菩萨决意释义

57. Kāmaṃ [Pg.48] bhagavā buddho hutvā sattasattāhāni tattheva vasi, sabbapaṭhamaṃ pana visākhapuṇṇamaṃ sandhāya ‘‘ekarattivāsaṃ upagatassā’’ti vuttaṃ. Rahogatassāti raho janavivittaṃ ṭhānaṃ upagatassa, tena gaṇasaṅgaṇikābhāvena mahāsattassa kāyavivekamāha. Paṭisallīnassāti nānārammaṇacārato cittassa nivattiyā pati sammadeva nilīnassa tattha avisaṭacittassa, tena cittasaṅgaṇikābhāvenassa pubbabhāgiyaṃ cittavivekamāha. Dukkhanti jātiādimūlakaṃ dukkhaṃ. Kāmaṃ cutūpapātāpi jātimaraṇāni eva, maraṇajātiyova ‘‘jāyati mīyatī’’ti pana vatvā ‘‘cavati upapajjatī’’ti vacanaṃ na ekabhavapariyāpannānaṃ nesaṃ gahaṇaṃ, atha kho nānābhavapariyāpannānaṃ ekajjhaṃ gahaṇanti dassento āha ‘‘idaṃ dvayaṃ…pe… vutta’’nti. Kasmā pana lokassa kicchāpattiparivitakkane ‘‘jarāmaraṇassā’’ti jarāmaraṇavasena niyamanaṃ katanti āha ‘‘yasmā’’tiādi. Jarāmaraṇameva upaṭṭhāti āditoti adhippāyo. Abhiniviṭṭhassāti āraddhassa. Paṭiccasamuppādamukhena vipassanārambhe tassa jarāmaraṇato paṭṭhāya abhiniveso aggato yāva mūlaṃ otaraṇaṃ viyāti āha ‘‘bhavaggato otarantassa viyā’’ti.

57. 诚然，世尊成佛后，曾在那里住了七个七日，但最初是针对毘舍佉(Visākhā)月圆日而说“于一夜住中”。“于独处者”是指前往远离人群的僻静之处者，由此说明大士因无群体交往而有的身远离。“于静处者”是指心从对各种所缘的驰散中退回，于彼处正确地沉潜、不散乱，由此说明他因无心识交往而有的前分心远离。“苦”是指以生等为根源的苦。诚然，死与生也是生与死，但在说了“生、死”之后，又说“死、生”，是为了显示这并非执取其为限于一生，而是总括其为限于多生，故说“此二者……乃至……说”。但为何在思惟世间的困境时，要以“老死”来限定呢？答曰“因为……”等。其意为：老死最先显现。“于决意者”是指于已发起者。以缘起(paṭiccasamuppāda)为门径开始修观(vipassanā)时，他从老死开始的决意，犹如从顶端下至根部，故说“犹如从有顶下行者”。

Upāyamanasikārāti upāyena manasikaraṇato manasikārassa pavattanato. Idāni taṃ upāyamanasikārapariyāyaṃ yonisomanasikāraṃ sarūpato, pavattiākārato ca dassetuṃ ‘‘aniccādīni hī’’tiādi vuttaṃ. Yonisomanasikāro nāma hotīti yāthāvato manasikārabhāvato. Aniccādīnīti ādi-saddena dukkhānattaasubhādīnaṃ gahaṇaṃ. Ayanti ‘‘etadahosī’’ti evaṃ vutto ‘‘kimhi nu kho satī’’tiādinayappavatto manasikāro. Tesaṃ aññataroti tesu aniccādimanasikāresu aññataro eko. Ko pana soti? Aniccamanasikārova, tattha kāraṇamāha ‘‘udayabbayānupassanāvasena pavattattā’’ti. Yañhi uppajjati ceva cavati ca, taṃ aniccaṃ udayavayaparicchinnattā addhuvanti katvā. Tassa pana tabbhāvadassanaṃ yāthāvamanasikāratāya yonisomanasikāro. Ito yonisomanasikārāti hetumhi nissakkavacananti tassa iminā ‘‘upāyamanasikārenā’’ti hetumhi karaṇavacanena atthamāha. Samāgamo ahosīti [Pg.49] yāthāvato paṭivijjhanavasena saṅgamo ahosi. Kiṃ pana tanti kiṃ pana taṃ jarāmaraṇakāraṇanti āha ‘‘jātī’’ti. ‘‘Jātiyā kho’’tiādīsu ayaṃ saṅkhepattho – kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃ paccayā jarāmaraṇa’’nti jarāmaraṇakāraṇaṃ pariggaṇhantassa bodhisattassa ‘‘yasmiṃ sati yaṃ hoti, asati ca na hoti, taṃ tassa kāraṇa’’nti evaṃ abyabhicārikāraṇapariggaṇhane ‘‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa’’nti yā jarāmaraṇassa kāraṇapariggāhikā paññā uppajjati, tāya uppajjantiyā samāgamo ahosīti. Sabbapadānīti ‘‘kimhi nu kho sati jāti hotī’’tiādinā āgatāni jātiādīni viññāṇapariyosānāni nava padāni.

“善巧作意(upāyamanasikāra)”是说：由于以善巧而作意，以及由于作意的转起。现在，为显示那善巧作意之法门，即如理作意(yonisomanasikāra)，从其自相与转起方式，而说“无常等……”等。所谓“如理作意”，即如实作意。“无常等”之“等”字，包含苦、无我、不净等。“此”是指以“于何者有时……”等方法而转起的作意。“于彼等之一”是指于彼等无常等作意中之一。是哪一个呢？即无常作意。于此说其原由：“以随观生灭(udayabbayānupassanā)而转起故。”凡生起而又坏灭者，因其为生灭所限定，故为非恒常，作此解。而见其真实状态，因是如实作意，故为如理作意。“从如理作意”是因位的离格，以此说明“以善巧作意”此因位的具格之义。“有结合”是指有如实证悟的结合。是什么呢？是什么老死的因缘呢？答曰：“生。”在“有生时……”等句中，此为简要义：当菩萨思量老死的因缘“于何者有时，有老死？以何为缘而有老死？”时，如此无谬地思量因缘：“此有故彼有，此无故彼无，此即彼之因缘”，于是生起“有生故有老死，以生为缘而有老死”此种把握老死因缘的智慧，当此慧生起时，即有结合。“一切句”是指从“于何者有时，有生……”等而来，以识为终的九句。

Dvādasapadike paṭiccasamuppāde idha yāni dve padāni aggahitāni, tesaṃ aggahaṇe kāraṇaṃ pucchitvā vissajjetukāmo tesaṃ gahetabbākāraṃ tāva dassento ‘‘ettha panā’’tiādimāha. Paccakkhabhūtaṃ paccuppannabhavaṃ paṭhamaṃ gahetvā tadanantaraṃ anāgataṃ ‘‘dutiya’’nti gahaṇe atīto tatiyo hotīti āha ‘‘avijjā saṅkhārā hi atīto bhavo’’ti. Nanu cettha anāgatassāpi bhavassa gahaṇaṃ na sambhavati paccuppannavasena abhinivesassa jotitattāti? Saccametaṃ, kāraṇe pana gahite phalaṃ gahitameva hotīti tathā vuttanti daṭṭhabbaṃ. Api cettha anāgatopi addhā atthato saṅgahito eva, yato parato ‘‘nāmarūpapaccayā saḷāyatana’’ntiādinā anāgataddhasaṅgahikā desanā pavattā. Tehīti avijjāsaṅkhārehi ārammaṇabhūtehi. Na ghaṭiyati na sambajjhati. Mahāpuriso hi paccuppannavasena abhiniviṭṭhoti aghaṭane kāraṇamāha. Adiṭṭhehīti anavabuddhehi, itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Sati anubodhe paṭivedhena bhavitabbanti āha ‘‘na sakkā buddhena bhavitu’’nti. Imināti mahāsattena. Teti avijjāsaṅkhārā. Bhavaupādānataṇhāvasenevāti bhavaupādānataṇhādassanavaseneva. Diṭṭhā taṃsabhāvataṃsahagatehi tehi samānayogakkhamattā. Visuddhimagge (visuddhi. 2.570) kathitāva, tasmā na idha kathetabbāti adhippāyo.

于十二支缘起(paṭiccasamuppāda)中，欲问此中未被把握的二句其未被把握之因并作解答，首先显示其当被把握之方式，而说“于此复……”等。先把握已成现前的现在有，其后当把握未来为“第二”时，过去则成第三，故说“无明、行实为过去有”。难道于此，未来的有不也因专注已显明的现在法而无法把握吗？此说为实。然因已把握，果亦被把握，当如是见。并且，于此未来时分在义理上亦实已含摄，因为之后有“以名色为缘而有六处”等含摄未来时分的教说转起。“由彼等”是指由已成所缘的无明、行。“不适切”即不连接。说其不适切之因为：“大士(mahāpurisa)实专注于现在法。”“由未见者”是指由未觉悟者，此为表“如是状态”之义的具格。若有随觉，则应有通达，故说“不可能成佛”。“此”是指大士。“彼等”是指无明、行。“仅由见有、取、爱”是指仅由见有、取、爱。“已见”是指因与彼等自性、俱行者有同等作用而堪能。此已于《清净道论》(Visuddhimagga, 2.570)中说，故于此不应说，此其意趣。

58. Paccayatoti hetuto, saṅkhāratoti attho. ‘‘Kimhi nu kho sati jarāmaraṇaṃ hotī’’tiādinā hi hetuparamparāvasena phalaparamparāya vuccamānāya [Pg.50] ‘‘kimhi nu kho sati viññāṇaṃ hotī’’ti vicāraṇāya ‘‘saṅkhāre kho sati viññāṇaṃ hotī’’ti viññāṇassa visesakāraṇabhūte saṅkhāre aggahite tato viññāṇaṃ paṭinivattati nāma, na sabbapaccayato. Tenevāha ‘‘nāmarūpe kho sati viññāṇaṃ hotī’’ti (dī. ni. 2.58), nāmampi cettha sahajātādivaseneva paccayabhūtaṃ adhippetaṃ, na kammūpanissayavasena paccuppannavasena abhinivisassa jotitattā. Ārammaṇatoti avijjāsaṅkhārasaṅkhātaārammaṇato, atītabhavasaṅkhātaārammaṇato vā. Atītaddhapariyāpannā hi avijjāsaṅkhārā. Yato paṭinivattamānaṃ viññāṇaṃ atītabhavatopi paṭinivattati nāma. Ubhayampīti paṭisandhiviññāṇampi vipassanāviññāṇampi. Nāmarūpaṃ nātikkamatīti paccayabhūtaṃ, ārammaṇabhūtañca nāmarūpaṃ nātikkamati tena vinā avattanato. Tenāha ‘‘nāmarūpato paraṃ na gacchatī’’ti.

58. “缘”即因，“行”即其义。譬如，以“缘何而有老死”等句，依因之相续而说果之相续时，于“缘何而有识”的思察中，当作为识之特定原因的“行”未被把握时，识便从彼处退转，而非从一切缘退转。是故说“缘名色而有识”（长部2.58）。此处之名，亦意指以俱生等方式为缘，而非以业为亲依止，因其阐明的是当下的执取。从所缘而言，是指从名为无明与行的所缘，或从名为过去有的所缘。无明与行实属过去时。由此，当识退转时，亦可谓从过去有退转。两者，即结生识与观识(vipassanāviññāṇa)。“不逾越名色”，意指不逾越作为缘及作为所缘的名色，因离彼则不转起。是故说“不超越名色之外”。

Viññāṇe nāmarūpassa paccaye honteti viññāṇe nāmassa, rūpassa, nāmarūpassa ca paccaye honte. Nāmarūpe ca viññāṇassa paccaye honteti tathā nāme, rūpe, nāmarūpe ca viññāṇassa paccaye honteti catuvokāraekavokārapañcavokārabhavavasena yathārahaṃ yojanā veditabbā, dvīsupi aññamaññapaccayesu hontesūti pana pañcavokārabhavavaseneva. Ettakenāti evaṃ viññāṇa nāmarūpānaṃ aññamaññaṃ upatthambhanavasena pavattiyā. Jāyetha vā…pe… upapajjetha vāti ‘‘satto jāyati…pe… upapajjati vā’’ti samaññā hoti viññāṇanāmarūpavinimuttassa sattapaññattiyā upādānabhūtassa dhammassa abhāvato. Tenāha ‘‘ito hī’’tiādi. Etadevāti viññāṇaṃ, nāmarūpanti etaṃ dvayameva.

“识为名色之缘”即识为名、为色、为名色之缘。“名色为识之缘”即名、色、名色如是为识之缘，应当根据四蕴有、一蕴有、五蕴有等情况如理应用，但二者互为缘时，仅就五蕴有而言。如此，识与名色以相互扶持的方式转起。之所以说“或生……乃至……或受生”，即有“有情生……乃至……或受生”之说，是因为不存在脱离识与名色、且作为有情概念之所依的法。所以说“由此……”等等。此即识与名色这二者而已。

Pañca padānīti ‘‘jāyetha vā’’tiādīni pañca padāni. Nanu tattha paṭhamatatiyehi catutthapañcamāni atthato abhinnānīti āha ‘‘saddhiṃ aparāparaṃ cutipaṭisandhīhī’’ti. Puna taṃ ettāvatāti vuttamatthanti yo ‘‘ettāvatā’’ti padena pubbe vutto, tameva yathāvuttamatthaṃ ‘‘yadida’’ntiādinā niyyātento nidassento puna vatvā. Anulomapaccayākāravasenāti paccayadhammadassanapubbakaṃ paccayuppannadhammadassanavasena. Paccayadhammānañhi attano paccayuppannassa [Pg.51] paccayabhāvo idappaccayatā paccayākāro, so ca ‘‘avijjāpaccayā saṅkhārā’’tiādinā vutto. Saṃsārappavattiyā anulomanato anulomapaccayākāro. Jātiādikaṃ sabbaṃ vaṭṭadukkhaṃ cittena samihitena kataṃ samūhavasena gahetvā pāḷiyaṃ ‘‘dukkhakkhandhassā’’ti vuttanti āha ‘‘jāti…pe… dukkharāsissā’’ti.

五句是指“若生”等五句。难道第一和第三句与第四、第五句在意义上没有差别吗？（因此说）“连同前后相续的死与结生”。又，对于之前以“至此”一词所说的意义，再以“即此”等词语，阐明指示那已说过的意义。以随顺缘起之方式，是指先见缘法，后见缘生法的方式。因为缘法对于其缘生法而言，具有因性、此缘性、缘起之相，而这已在“无明缘行”等句中说明。因其随顺轮回之流转，故名随顺缘起。生等一切轮回之苦，皆由心所策励而造，总合而观，在圣典中被称为“苦蕴”，即是指“生……乃至……苦聚”。

59. Dukkhakkhandhassa anekavāraṃ samudayadassanavasena viññāṇassa pavattattā ‘‘samudayo samudayo’’ti āmeḍitavacanaṃ avoca. Atha vā ‘‘evaṃ samudayo hotī’’ti idaṃ na kevalaṃ nibbattinidassanapadaṃ, atha kho paṭiccasamuppāda-saddo viya samuppādamukhena idha samudaya-saddo nibbattimukhena paccayattaṃ vadati. Viññāṇādayo bhavantā idha paccayadhammā niddiṭṭhā, te sāmaññarūpena byāpanicchāvasena gaṇhanto ‘‘samudayo samudayo’’ti āha, evañca katvā yaṃ vakkhati ‘‘imasmiṃ sati idaṃ hotīti paccayasañjānanamattaṃ kathita’’nti, (dī. ni. aṭṭha. 2.59) taṃ samatthitaṃ hoti. Yadi evaṃ ‘‘udayadassanapaññā vesā’’ti idaṃ kathanti? Nāyaṃ doso paccayato udayadassanamukhena nibbattilakkhaṇadassanassa sambhavato. Dassanaṭṭhena cakkhūti samudayassa paccakkhato dassanabhāvena cakkhu viyāti cakkhu. Ñātakaraṇaṭṭhenāti yathā samudayo sammadeva ñāto hoti avabuddho, evaṃ karaṇaṭṭhena. Pajānanaṭṭhenāti ‘‘viññāṇāditaṃtaṃpaccayuppattiyā etassa dukkhakkhandhassa samudayo hotī’’ti pakārato jānanaṭṭhena. Nibbijjhitvā paṭivijjhitvā uppannaṭṭhenāti anibbijjhitvā pubbe udayadassanapaññāya paṭipakkhadhamme nibbijjhitvā ‘‘ayaṃ samudayo’’ti paccayato, khaṇato ca, sarūpato paṭivijjhitvā uppannabhāvena, nibbijjhanaṭṭhena paṭivijjhanaṭṭhena vijjāti vuttaṃ hoti. Obhāsaṭṭhenāti samudayasabhāvapaṭicchādanakassa mohandhakārassa ca kilesandhakārassa ca vidhamanavasena avabhāsakabhāvena.

59. 由于多次观察苦蕴的集起，识（智）得以生起，故说“集、集”这样的重复语。或者说，“如是集起”（evaṃ samudayo hoti）不仅是显示生起的语句，更如同“缘起”（paṭiccasamuppāda）一词以生起为门径，此处“集”（samudaya）一词也以生起为门径而说其缘性。此处所指的识等法皆是缘法，为了以总相普遍地把握它们，故说“集、集”。如是说后，所谓“此有故彼有，只是说明了缘的认识”（长部注2.59），这就得到了证实。若问：“这难道不是生起随观智（udayadassanapaññā）吗？”这并无过失，因为通过缘而观见生起，便能见到生起的特征。以见义为眼，是说如眼一般能现见集起，故名为眼。以令知义，是说如实了知、觉悟集起，此即令知的作用。以遍知义，是说“由此识等种种缘而有此苦蕴之集起”，如此从各方面了知。以厌离、洞穿而生起义，是说此智乃是先前未曾厌离，今以生起随观智厌离了对治法，并从缘、刹那、自相三方面洞穿“此是集”而生起，故以厌离、洞穿之义，称为明（vijjā）。以光明义，是说此智破除了覆盖集起自性的无明黑暗和烦恼黑暗，故能显现光明。

Idāni yathāvuttamatthaṃ paṭipāṭiyā vibhāvetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tattha cakkhuṃ udapādīti pāḷiyaṃ paduddhāro. Kathaṃ udapādīti ceti āha ‘‘dassanaṭṭhenā’’ti. ‘‘Samudayassa paccakkhato dassanabhāvenāti vutto vāyamattho. Iminā nayena sesapadesupi attho veditabbo. Cakkhudhammoti cakkhūti pāḷidhammo. Dassanaṭṭho atthoti dassanasabhāvo tena [Pg.52] pakāsetabbo attho. Sesesupi eseva nayo. Ettakehi padehīti imehi pañcahi padehi. ‘‘Kiṃ kathita’’nti piṇḍatthaṃ pucchati. Paccayasañjānanamattanti viññāṇādīnaṃ paccayadhammānaṃ nāmarūpādipaccayuppannassa paccayasabhāvasañjānanamattaṃ kathitaṃ avisesato paccayasabhāvasallakkhaṇassa jotitattā. Saṅkhārānaṃ sammadeva udayadassanassa jotitattā ‘‘vīthipaṭipannā taruṇavipassanā kathitā’’ti ca vuttaṃ.

现在为了按顺序阐明前述之义，故说“如是说”等。其中，“眼生起”(cakkhuṃ udapādi)是经文的引述。若问：如何生起？答曰：“以见之义”。此义已被说明，即“以现见集起的方式”。其余诸句之义，亦应以此理了知。所谓“眼法”(Cakkhudhamma)，“眼”(cakkhu)是经文之词。所谓“见的意义”(Dassanaṭṭha)，“义”(attha)是指见的自性，即应由它阐明的意义。其余亦是此理。“以此等句”，即以此五句。“说了什么？”是总问其义。“只是认识缘”(Paccayasañjānanamattaṃ)，是指仅仅认识识等因法对于名色等缘生法的因性，因其无差别地阐明了对因性的观察。因为它阐明了对诸行集起的如实之见，所以也说“这是已入道之初阶观”(vīthipaṭipannā taruṇavipassanā)。

61. Attanā adhigatattā āsannapaccakkhatāya ‘‘aya’’nti vuttaṃ, ariyamaggādīnaṃ magganaṭṭhena maggoti. Pubbabhāgavipassanā hesā. Tenāha ‘‘bodhāyā’’ti. Bodhapadassa bhāvasādhanataṃ sandhāyāha ‘‘catusaccabujjhanatthāyā’’ti. Pariññāpahānabhāvanābhisamayā yāvadeva sacchikiriyābhisamayatthā nibbānādhigamatthattā brahmacariyavāsassāti vuttaṃ ‘‘nibbānabujjhanatthāya eva vā’’ti. ‘‘Nibbānaṃ paramaṃ sukha’’nti (ma. ni. 2.215, 217; dha. pa. 204) hi vuttaṃ. Bujjhatīti cattāri ariyasaccāni ekapaṭivedhena paṭivijjhati, tena bodha-saddassa kattusādhanattamāha. Paccattapadehīti paṭhamāvibhattidīpakehi padehi. Nibbānameva kathitaṃ viññāṇādi nirujjhati etthāti katvā. Anibbattinirodhanti sabbaso paccayanirodhena anuppādanirodhaṃ accantanirodhaṃ.

61. 因为是自己证得、现前亲见，故说“此”；圣道等就其寻觅的意义而言，名为“道”。这是前分观(pubbabhāgavipassanā)。因此说“为了觉悟”。考虑到“觉悟”一词是体证义，所以说“为了证悟四圣谛”。通过遍知、断、修、现观，乃至为了实现现观，为了证得涅槃——此即梵行之目的，所以说“或者就是为了觉悟涅槃”。诚如所说：“涅槃是至上乐。”“觉悟”，即是以一贯穿而通达四圣谛，因此说“觉悟”一词有能动义。以这些主格词(paccattapadehī)所说的就是涅槃，因为识等在此处止息。“不生之灭(anibbattinirodhaṃ)”是指通过诸缘的完全止息而达到的不生之灭、究竟之灭。

62. Sabbeheva etehi padehīti ‘‘cakkhū’’tiādīhi pañcahi padehi. Nirodhasañjānanamattamevāti ‘‘nirodho nirodhoti kho’’tiādinā nirodhassa sañjānanamattameva kathitaṃ pubbārambhabhāvato, na tassa paṭivijjhanavasena paccakkhato dassanaṃ ariyamaggassa anadhigatattā. Saṅkhārānaṃ sammadeva nirodhadassanaṃ nāma sikhāppattāya vipassanāya vasena icchitabbanti ‘‘vuṭṭhānagāminī balavavipassanā kathitā’’ti ca vuttaṃ.

62. “所有这些词语”，即指“眼”等五个词语。“仅仅是知灭”是指，如“灭、灭”等语，因是初始阶段，故仅说认知灭；又因未证圣道，故不能以通达的方式现见其灭。如实见到诸行之灭，是指达到顶峰的观，所以才说“此即导向出离的强力观(vuṭṭhānagāminī balavavipassanā)”。

63. Viditvāti pubbabhāgiyena ñāṇena jānitvā. Tato aparabhāgeti vuttanayena paccayanirodhajānanato pacchābhāge. Upādānassa paccayabhūtesūti catubbidhassapi upādānassa ārammaṇapaccayādinā paccayabhūtesu, upādāniyesūti attho. Vahantoti pavattento. Idanti ‘‘aparena samayenā’’tiādi vacanaṃ. Kasmā vuttanti ‘‘yāya paṭipattiyā sabbepi mahābodhisattā carimabhave bodhāya paṭipajjanti, vipassanāya mahābodhisattena tatheva paṭipanna’’nti kathetukamyatāvasena pucchāvacanaṃ. Tenāha [Pg.53] ‘‘sabbeyeva hī’’tiādi. Tattha puttassa jātadivase mahābhinikkhamanaṃ, padhānānuyogo ca dhammatāvasena veditabbo, itaraṃ itikattabbatāvasena. Tatthāpi cirakālaparibhāvanāya laddhāsevanāya mahākaruṇāya sañcoditamānasattā ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4, 10) saṃsāradukkhato mocetuṃ icchitassa sattalokassa kicchāpattidassanamukhena jarāmaraṇato paṭṭhāya paccayākārasammasanampi dhammatāva. Tathā attādhīnatāya, kenaci anupakhatattā, asecanakasukhavihāratāya, catutthajjhānikatāya ca ānāpānakammaṭṭhānānuyogo. Pañcasu khandhesu abhinivisitvāti viññāṇanāmarūpādipariyāyena gahitesu pañcasu upādānakkhandhesu vipassanābhinivesavasena abhinivisitvā paṭipattiṃ ārabhitvā. Anukkamanti anu anu gāmitabbato paṭipajjitabbato ‘‘anukkama’’nti laddhanāmaṃ anupubbapaṭipattiṃ. Katvāti paṭipajjitvā.

63. “了知”，是指以预分智(pubbabhāgiyena ñāṇena)了知。“然后是后分(aparabhāge)”，是指依前述之理，在了知缘灭(paccayanirodhajānanato)之后的部分。“于执取之缘中(upādānassa paccayabhūtesu)”即指于四种执取的所缘缘等诸缘中，意即“于可执取之境”。“流转者(vahanto)”是指相续运行。“此”是指“后来时(aparena samayena)”等语。为何如此说？此问是出于想要阐述“一切大菩萨皆依此行道于最后有证菩提，大菩萨亦如是修习此观”。故说“一切皆”等。其中，太子出生日的大出家(mahābhinikkhamanaṃ)与精勤修习(padhānānuyogo)应依法性而知，其余则依其应作之义。彼处亦然，因长时修习而得纯熟，为大悲所策发，心念“世间实陷苦难”等，欲救众生出轮回苦，故以见世间陷苦为门，从老死开始思惟缘的行相(paccayākārasammasanaṃ)，此亦是法尔。同样，因自主、不为他扰、住无染乐、得第四禅，故修习入出息业处(ānāpānakammaṭṭhānānuyogo)。“深入五蕴”即指于识、名色等所摄的五取蕴(upādānakkhandhesu)中，以专注于观的方式深入而开始修行。“次第(anukkama)”是指应逐步行进、应次第修习，因此得到“次第”之名的渐次修行(anupubbapaṭipattiṃ)。“行”即是修习。

Iti rūpanti ettha dutiyo iti-saddo nidassanattho, tena paṭhamo iti-saddo sarūpassa, parimāṇassa ca bodhako anekatthattā nipātānaṃ,āvuttiādivasena vāyamattho veditabbo. Antogadhāvadhāraṇañca vākyaṃ dassento ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthī’’tiādimāha. Tattha ‘‘ruppanasabhāva’’nti iminā sāmaññato rūpassa sabhāvo dassito, ‘‘bhūtupādāyabheda’’ntiādinā visesato, tadubhayenapi ‘‘idaṃ rūpa’’nti padassa attho niddiṭṭho. Tattha lakkhaṇaṃ nāma tassa tassa rūpavisesassa anaññasādhāraṇo sabhāvo. Raso tasseva attano phalaṃ pati paccayabhāvo. Paccupaṭṭhānaṃ tassa paramatthato vijjamānattā yāthāvato ñāṇassa gocarabhāvo. Padaṭṭhānaṃ āsannakāraṇaṃ, tenassa paccayāyattavuttitā dassitā. ‘‘Anavasesarūpapariggaho’’ti iminā pana ‘‘ettakaṃ rūpaṃ, ito uddhaṃ’’ rūpaṃ natthīti padadvayassāpi attho niddiṭṭho rūpassa sabbaso pariyādānavasena niyāmanato. ‘‘Iti rūpassa samudayo’’ti ettha pana iti-saddo ‘‘iti kho bhikkhave sappaṭibhayo bālo’’tiādīsu (ma. ni. 3.124; a. ni. 3.1) viya pakāratthoti āha ‘‘itīti eva’’nti.

“如是色”，此处第二个“iti”词表指示义，因此第一个“iti”词表自性与限量义，因为助词有多重含义，此义亦可依重复等方式来理解。为显示句中包含限定，故说“这是色，此量为色，此外无色”等。其中，“有变坏之性”是总说色的自性；“四大种及所造的差别”等，是别说。通过此二者，“这是色”一词的意义便得以阐明。此中，特相(lakkhaṇa)是指各种色法不共他法的自性。作用(rasa)是指其作为自身之果的缘。现起(paccupaṭṭhāna)是指因其为胜义有，故为如实智的所缘。近因(padaṭṭhāna)是指邻近之因，由此显示色法依缘而有。“无余色法摄受”一语，则通过对色的完全限定，阐明了“此量为色，此外无色”这两句的意义。“如是色之集起”中，“iti”一词，如同“诸比丘，如是愚人实有怖畏”等例，是表方式义，故解释为“‘如是’即‘如此’”。

Avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhanirodhī hi uppādo atthibhāvavācakopi hoti, tasmā purimabhavasiddhāya [Pg.54] avijjāya sati imasmiṃ bhave rūpasamudayo, rūpassa uppādo hotīti attho. ‘‘Taṇhāsamudayā’’tiādīsupi eseva nayo. Āhārasamudayāti ettha pana pavattipaccayesu kabaḷīkārāhārassa balavatāya so eva gahito. Tasmiṃ pana gahite pavattipaccayatāsāmaññena utucittāni gahitāneva hontīti catusamuṭṭhānikarūpassa paccayato udayadassanaṃ vibhāvitamevāti daṭṭhabbaṃ. ‘‘Nibbattilakkhaṇa’’ntiādinā kālavasena udayadassanamāha. Tattha nibbattilakkhaṇanti rūpassa uppādasaṅkhātaṃ saṅkhatalakkhaṇaṃ. Passantopīti na kevalaṃ paccayasamudayameva, atha kho khaṇato udayaṃ passantopi. Addhāvasena hi paṭhamaṃ udayaṃ passitvā ṭhito puna santativasena disvā anukkamena khaṇavasena passati. Avijjānirodhā rūpanirodhoti aggamaggena avijjāya anuppādanirodhato anāgatassa rūpassa anuppādanirodho hoti paccayābhāve abhāvato. Taṇhānirodhā kammanirodhoti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāvena. Rūpanirodhoti taṃsamuṭṭhānarūpassa abhāvo hoti. Sesaṃ vuttanayameva. ‘‘Vipariṇāmalakkhaṇa’’nti bhaṅgakālavasena hetaṃ vayadassanaṃ, tasmā taṃ addhāvasena paṭhamaṃ passitvā puna santativasena disvā anukkamena khaṇavasena passati. Ayañca nayo pākatikavipassakavasena vutto, bodhisattānaṃ panetaṃ natthi. Esa nayo udayadassanepi.

“无明集”，意指无明之生起，即存在之义。灭的对立面即是生起，亦可称为存在，故若有前世已成就之无明，则于今生有色之集，此即色生起之义。“爱集”等亦是此理。至于“食集”，此处于诸相续缘中，因段食之力最强，故单举之。然举此一食，以相续缘之共性，时节与心亦已摄于其中，故当知，由四因所生色之缘起已被阐明。“生起相”等，是依时而说观生起。其中，生起相是指色法生起的有为相。观者不仅见缘之集，亦见刹那之生起。实则，先依时段观生起而住，再依相续观，渐次依刹那观。无明灭则色灭，是指以圣道灭除无明，令其不生，未来之色亦因缘缺而不生。爱灭则业灭，此处亦是此理。食灭，是指作为相续缘的段食的消失；色灭，是指由食所生色的消失。其余如前所说。“变异相”，此乃依坏灭时而说观灭，因此先依时段观灭，再依相续观，然后渐次依刹那观。此理乃依普通观者而说，于菩萨则不然。此理亦适用于观生起。

‘‘Iti vedanā’’tiādīsupi heṭṭhā rūpe vuttanayānusārena attho veditabbo. Tenāha ‘‘ayaṃ vedanā, ettakā vedanā’’tiādi. Tattha vedayita…pe… sabhāvanti ettha ‘‘vedayitasabhāvaṃ…pe… vijānanasabhāva’’nti paccekaṃ sabhāva- saddo yojetabbo. Vedayitasabhāvanti anubhavanasabhāvaṃ. Sañjānanasabhāvanti ‘‘nīlaṃ pīta’’ntiādinā ārammaṇassa sallakkhaṇasabhāvaṃ. Abhisaṅkharaṇasabhāvanti āyūhanasabhāvaṃ. Vijānanasabhāvanti ārammaṇassa upaladdhisabhāvaṃ. Sukhādīti ādi-saddena dukkhasomanassadomanassupekkhāvedanānaṃ saṅgaho rūpasaññādīti ādi-saddena saddasaññādīnaṃ, phassādīti ādi-saddena cetanā vitakkādīnaṃ cakkhuviññāṇādīnanti ādi-saddena sabbesaṃ lokiyaviññāṇānaṃ saṅgaho. Yathā ca viññāṇe, esa nayo vedanādīsupi. Tesanti [Pg.55] ‘‘samudayo’’ti vuttadhammānaṃ. Tīsu khandhesūti vedanāsaññāsaṅkhārakkhandhesu. ‘‘Phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93) vacanato ‘‘phassasamudayā’’ti vattabbaṃ. ‘‘Nāmarūpapaccayāpi viññāṇa’’nti (vibha. 246; dī. ni. 2.97) vacanato viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti vattabbaṃ. Tesaṃ yevāti tīsu khandhesu ‘‘phassassa viññāṇakkhandhe nāmarūpassā’’ti phassanāmarūpānaṃyeva vasena atthaṅgamapadampi yojetabbaṃ, avijjādayo pana rūpe vuttasadisā evāti adhippāyo.

“如是受”等句中，其义当依前述色法之理而解。故云“此是受，受有此量”等。其中“领受……自性”者，此处“领受自性……了知自性”等句，应各别配以“自性”一词。领受自性者，即体验之自性。识想自性者，谓“青、黄”等所缘之识别自性。造作自性者，即积聚之自性。了知自性者，谓所缘之获得自性。乐等者，“等”字摄苦、喜、忧、舍受。色想等者，“等”字摄声想等。触等者，“等”字摄思、寻等。眼识等者，“等”字摄一切世间识。如于识蕴，此理亦通于受等。彼等者，谓“集”所说诸法。于三蕴中者，谓受、想、行蕴。依“触而感受，触而识想，触而思”（《相应部》4.93）之语，当言“由触集”。又依“缘名色亦有识”（《分别论》246；《长部》2.97）之语，于识蕴当言“由名色集”。就此等而言，于三蕴中，灭尽句亦应仅依触而配，于识蕴中则依名色而配；而无明等则与色蕴中所说相似，此乃其意。

Samapaññāsalakkhaṇavasenāti paccayato vīsati khaṇato pañcāti pañcavīsatiyā udayalakkhaṇānaṃ, paccayato vīsati khaṇato pañcāti pañcavīsatiyā eva vayalakkhaṇānaṃ cāti samapaññāsāya udayavayalakkhaṇānaṃ vasena. Tattha pañcannaṃ khandhānaṃ udayo lakkhīyati etehīti lakkhaṇānīti vuccanti avijjādisamudayoti, tathā tesaṃ anuppādanirodho lakkhīyati etehīti lakkhaṇānīti vuccanti avijjādīnaṃ accantanirodho. Nibbattivipariṇāmalakkhaṇāni pana saṅkhatalakkhaṇamevāti. Evaṃ etāni samapaññāsalakkhaṇāni sarūpato veditabbāni. Yathānukkamena vaḍḍhiteti yathāvuttaudayabbayañāṇe tikkhe sūre pasanne hutvā vahante tato paraṃ vattabbānaṃ bhaṅgañāṇādīnaṃ uppattipaṭipāṭiyā buddhippatte paramukkaṃsagate vipassanāñāṇe. Pageva hi chattiṃsakoṭisatasahassamukhena pavattena sabbaññutaññāṇānucchavikena mahāvajirañāṇasaṅkhātena sammasanañāṇena sambhatānubhāvaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ paṭipadāvisuddhiñāṇaṃ aparimitakāle sambhatāya paññāpāramiyā ānubhāvena ukkaṃsapāramippattaṃ anukkamena vuṭṭhānagāminibhāvaṃ upagantvā yadā ariyamaggena ghaṭeti, tadā ariyamaggacittaṃ sabbakilesehi maggapaṭipāṭiyā vimuccati, vimuccantañca tathā vimuccati, yathā sabbañeyyāvaraṇappahānaṃ hoti. Yaṃ kilesānaṃ ‘‘savāsanappahāna’’nti vuccati, tayidaṃ pahānaṃ atthato anuppattinirodhoti āha ‘‘anuppādanirodhenā’’ti. Āsavasaṅkhātehi kilesehīti bhavato ābhavaggaṃ, dhammato āgotrabhuṃ savanato pavattanato āsavasaññitehi rāgo, diṭṭhi, mohoti imehi kilesehi. Lakkhaṇavacanañcetaṃ, pāḷiyaṃ yadidaṃ ‘‘āsavehī’’ti, tadekaṭṭhatāya pana sabbehipi [Pg.56] kilesehi sabbehipi pāpadhammehi cittaṃ vimuccati. Aggahetvāti tesaṃ kilesānaṃ lesamattampi aggahetvā.

“五十相”者，谓由二十种缘相与五种刹那相，共成二十五种生起相；又由二十种缘相与五种刹那相，共成二十五种灭尽相。如是，共有五十种生灭相。其中，五蕴之生起，以此等为相，即无明等之集；其不生之灭，亦以此等为相，即无明等之究竟灭。而生起、变异相，则仅是有为相。如是，当依自性了知此五十相。次第增长者，谓如前述之生灭智，变得锐利、勇猛、清净而持续时，其后，坏灭智等次第生起，依此，观智（vipassanāñāṇa）达到最上圆满。诚然，道清净智（paṭipadāvisuddhiñāṇa），从那以三十六兆种方式流转、与一切智智（sabbaññutaññāṇa）相应、名为大金刚智（mahāvajirañāṇa）的遍观智（sammasanañāṇa）中，摄取了积聚的力量之胚胎，逐渐成熟，以无量劫所积聚的般若波罗蜜（paññāpāramī）之力，达到最上圆满，并逐渐趋向出离（vuṭṭhānagāminibhāva）之境地。当其与圣道结合时，圣道心便依道次第解脱一切烦恼，且解脱之际，即能断除一切所知障（sabbañeyyāvaraṇa）。此即所谓烦恼之“连同习气断除”（savāsanappahāna），此断除，义实为不生之灭，故说“由不生而灭”。以名为“漏”（āsava）的烦恼者，从存在而言，指从有（bhava）到有顶（bhavagga）；从法而言，指直到转种姓（gotrabhu）；因其流漏、流转，故名为漏，即贪、见、痴等烦恼。此为标示之说，经中所言“诸漏”，因其义一，故心实从一切烦恼、一切恶法中解脱。不取者，谓于彼等烦恼，丝毫不取。

Maggakkhaṇe vimuccati nāma taṃtaṃmaggavajjhakilesehi phalakkhaṇe vimuttaṃ nāma. Maggakkhaṇe vā vimuttañceva vimuccati cāti uparimaggakkhaṇe heṭṭhimamaggavajjhehi vimuttañceva yathāsakaṃ pahātabbehi vimuccati ca. Phalakkhaṇe vimuttamevāti sabbasmimpi phalakkhaṇe vimuttameva, na vimuccati nāma.

于道刹那，名为解脱，谓从各道应断之烦恼中解脱；于果刹那，名为已解脱。或于道刹那，既已解脱，又正在解脱，即于上道刹那，既已从下道应断之烦恼中解脱，又正在从各自应断的烦恼中解脱。于果刹那，唯是已解脱，谓于一切果刹那皆唯是已解脱，不名为正在解脱。

Sabbabandhanāti orambhāgiyuddhambhāgiyasaṅgahitā sabbasmāpi bhavasaññojanā, vippamutto visesato pakārehi mutto. Suvikasitacittasantānoti sātisayaṃ ñāṇarasmisamphassena suṭṭhu sammadeva samphullacittasantāno. ‘‘Cattāri maggañāṇānī’’tiādi yehi ñāṇehi suvikasitacittasantāno, tesaṃ ekadesena dassanaṃ. Nippadesato dassanaṃ pana parato āgamissati, tasmā tattheva tāni vibhajissāma. Sakale ca buddhaguṇeti atītaṃse appaṭihatañāṇādike sabbepi buddhaguṇe. Yadā hi lokanātho aggamaggaṃ adhigacchati, tadā sabbe guṇe hatthagate karoti nāma. Tato paraṃ ‘‘hatthagate katvā ṭhito’’ti vuccati.

一切束缚者，谓包含下分结与上分结在内的所有有结，以各种方式特别解脱。心花盛放者，谓以极殊胜之智慧光芒触照，令心相续极善开展。“四道智”等，谓以彼等智慧令心花盛放，此仅是部分显现。至于完全显现，将于后说明，是故我们将在彼处详细分别。佛陀的一切功德者，谓无碍智等过去世所积的一切佛陀功德。当世尊证得无上道时，实则掌握一切功德。此后即被称为“掌握功德而住”。

‘‘Paripuṇṇasaṅkappo’’ti vatvā paripuṇṇasaṅkappatāparidīpanaṃ udānaṃ dassetuṃ ‘‘anekajātisaṃsāra’’ntiādi vuttaṃ. Tattha ādito dvinnaṃ gāthānamattho heṭṭhā brahmajālanidānavaṇṇanāyaṃ (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) vutto eva. Parato pana ayoghanahatassāti ayo haññati etenāti ayoghanaṃ, kammārānaṃ ayokūṭaṃ, ayomuṭṭhi ca, tena ayoghanena hatassa pahatassa. Eva-saddo cettha nipātamattaṃ. Jalato jātavedasoti jalayamānassa aggissa, anādare vā etaṃ sāmivacanaṃ. Anupubbūpasantassāti anukkamena upasantassa vikkhambhantassa niruddhassa. Yathā na ñāyate gatīti yathā tassa gati na ñāyati. Idaṃ vuttaṃ hoti – ayomuṭṭhikūṭādinā pahatattā ayoghanena hatassa pahatassa ayogatassa, kaṃsabhājanādigatassa vā jalamānassa aggissa anukkamena upasantassa dasasu disāsu na katthaci gati paññāyati paccayanirodhena appaṭisandhikaniruddhattāti. Evaṃ sammāvimuttānanti sammā hetunā ñāyena tadaṅgavikkhambhanavimuttipubbaṅgamāya [Pg.57] samucchedavimuttiyā ariyamaggena catūhipi upādānehi, āsavehi ca muttattā sammā vimuttānaṃ, tato eva kāmabandhanasaṅkhātaṃ kāmoghabhavoghādibhedaṃ avasiṭṭhaoghañca taritvā ṭhitattā kāmabandhoghatārīnaṃ suṭṭhu paṭipassambhitasabbakilesavipphanditattā kilesābhisaṅkhāravātehi akampanīyatāya acalaṃ nibbānasaṅkhātaṃ saṅkhārūpasamaṃ sukhaṃ pattānaṃ adhigatānaṃ khīṇāsavānaṃ gati devamanussādibhedāsu gatīsu ‘‘ayaṃ nāmā’’ti paññāpetabbatāya abhāvato paññāpetuṃ natthi na upalabbhati, yathāvuttajātavedo viya apaññattikabhāvameva te gacchantīti attho. Evaṃ manasi karontoti ‘‘evaṃ anekajātisaṃsāra’’ntiādinā (dha. pa. 153) attano katakiccattaṃ manasi karonto bodhipallaṅke nisinnova virocitthāti yojanā.

“圆满意愿”说后，为阐明圆满意愿之义而说“多生轮回”等偈。此处前两偈之义已于《长部》复注第一·《梵网经》缘起释义（第一次大结集故事释义）中阐明。后文“被铁锤击打者”，指被铁锤所击打，即铁匠的铁锤或铁杵。此处“eva”仅为语助词。“从燃烧的火焰”，指从燃烧的火焰，或者这是表示轻忽的属格用法。“渐次寂灭者”谓逐渐寂静、止息、断灭。“其去向不可知”，即它的去向不可得知。此中意谓：被铁锤或铁杵击打的铁器，或铜器等物燃烧的火焰，逐渐熄灭后，于十方任何地方都不可见其去向，以因缘灭尽而不再结生之故。如是“正解脱者”，谓以正确的因缘、正道，以暂时镇伏的解脱为前导，继以断灭解脱的圣道，于四取、诸漏究竟解脱；又能超越欲缚、欲流、有流等残余的暴流，安住于彼岸；善能止息一切烦恼的躁动，不为烦恼之风所动摇，证得寂静涅槃的乐；诸漏已尽者，于天、人等各种趣中，没有“此名为彼”的可安立之处，不可施设、不可得，犹如前述的火，唯归于无施设的境界。如是思惟者，即以“多生轮回”等（《法句经》153）思惟自己已完成所作，端坐在菩提座上，容光焕发，应如是连结文义。

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

第二诵品释义终。

Brahmayācanakathāvaṇṇanā

梵天劝请品释义

64. Yannūnāti parivitakkanatthe nipāto, ahanti bhagavā attānaṃ niddisatīti āha ‘‘yadi panāha’’nti. ‘‘Aṭṭhame sattāhe’’tiādi yathā amhākaṃ bhagavā abhisambuddho hutvā vimuttisukhapaṭisaṃvedanādivasena sattasu sattāhesu paṭipajji, tato parañca dhammagambhīratāpaccavekkhaṇādivasena, evameva sabbepi sammāsambuddhā abhisambuddhakāle paṭipajjiṃsu, te ca sattāhādayo tatheva vavatthapīyantīti ayaṃ sabbesampi buddhānaṃ dhammatā. Tasmā vipassī bhagavā abhisambuddhakāle tathā paṭipajjīti dassetuṃ āraddhaṃ. Tattha ‘‘aṭṭhame sattāhe’’ti idaṃ sattamasattāhato paraṃ, sattāhato orime ca pavattāya paṭipattiyā vasena vuttaṃ, na pallaṅkasattāhassa viya aṭṭhamassa nāma sattāhassa vavatthitassa labbhamānattā. Anantaroti ‘‘adhigato kho myāyaṃ dhammo’’tiādiko vitakko (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8).

64. “Yannūna”是表示反复思惟的语气词，“ahaṃ”是世尊指称自己时所说，因此说“若复我”。“于第八周”等，是说我们的世尊成正觉后，以体验解脱乐等方式度过七周，之后又以观察法之甚深等方式度日。一切正等觉者在成道时都是这样做的，这些周等也是如此确立的，这是一切诸佛的常法。因此，为了显示毗婆尸(Vipassī)世尊在成道时也是这样做的，所以开始说明。这里“于第八周”是指第七周之后，从第七周算起的修行期间，并非像结跏趺坐的七日那样，存在一个明确命名的第八周。“随即”是指“我已证得此法”等思惟。

Paṭividdhoti sayambhuñāṇena ‘‘idaṃ dukkha’’ntiādinā paṭimukhaṃ paṭivijjhanavasena pavatto, yathābhūtaṃ avabuddhoti attho. Dhammoti catusaccadhammo tabbinimuttassa [Pg.58] paṭivijjhitabbadhammassa abhāvato. Gambhīroti mahāsamuddo viya makasatuṇḍasūciyā aññatra samupacitaparipakkañāṇasambhārehi aññesaṃ ñāṇena alabbhaneyyappatiṭṭho. Tenāha ‘‘uttānabhāvapaṭikkhepavacanameta’’nti. Alabbhaneyyappatiṭṭho ogāhituṃ asakkuṇeyyatāya sarūpato visesato ca passituṃ na sakkāti āha ‘‘gambhīrattāva duddaso’’ti. Dukkhena daṭṭhabboti kicchena kenaci kadācideva daṭṭhabbo. Yaṃ pana daṭṭhumeva na sakkā, tassa ogāhetvā anu anu bujjhane kathā eva natthīti āha ‘‘duddasattāva duranubodho’’ti. Dukkhena avabujjhitabbo avabodhassa dukkarabhāvato. Imasmiṃ ṭhāne ‘‘taṃ kiṃ maññatha bhikkhave dukkarataraṃ vā durabhisambhavataraṃ vā’’ti (saṃ. ni. 5.1115) suttapadaṃ vattabbaṃ. Santārammaṇatāya vā santo. Nibbutasabbapariḷāhatāya nibbuto. Padhānabhāvaṃ nītoti vā paṇīto. Atittikaraṭṭhena atappako sādurasabhojanaṃ viya. Ettha ca nirodhasaccaṃ santaṃ ārammaṇanti santārammaṇaṃ, maggasaccaṃ santaṃ, santārammaṇañcāti santārammaṇaṃ anupasantasabhāvānaṃ kilesānaṃ, saṅkhārānañca abhāvato santo nibbutasabbapariḷāhattā nibbuto, santapaṇītabhāveneva tadatthāya asecanakatāya atappakatā daṭṭhabbā. Tenāha ‘‘idaṃ dvayaṃ lokuttarameva sandhāya vutta’’nti. Uttamañāṇassa visayattā na takkena avacaritabbo, tato eva nipuṇañāṇagocaratāya, saṇhasukhumasabhāvattā ca nipuṇo. Bālānaṃ avisayattā paṇḍitehi eva veditabboti paṇḍitavedanīyo. Ālīyanti abhiramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Ālayanti abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Ālayaratāti ālayaniratā. Suṭṭhu muditā ativiya muditā anukkaṇṭhanato. Ramatīti ratiṃ vindati kīḷati laḷati. Ime sattā yathā kāmaguṇe, evaṃ rāgampi assādenti abhinandanti yevāti vuttaṃ ‘‘duvidhampī’’tiādi.

“已彻知”是指以自生智，通过“这是苦”等，如实地彻底觉知。“法”是指四圣谛法，因为没有其他需要彻知的法。“甚深”就像大海一样，除了积累了圆满智慧资粮的人，其他人的智慧无法企及，就像用蚊子口器或针尖难以探及。“所以说，这是拒绝肤浅的说法”。因为深奥难以测度，无法深入了解，所以难以从自性与特相上观察，因此说“因为甚深所以难见”。“难以见到”是指难以被见到，仅偶尔能被见到。“因为难见，所以难以理解”，意思是难以理解，因为理解困难。在这个地方，应该引用“诸比丘，你们认为哪个更难，哪个更难以证得？”的经文。“寂静”是因为所缘是寂静的；“寂灭”是因为一切烦恼都已熄灭；或说因被引导至殊胜之境，故为“殊胜的”。因不能令人满足，故为“无厌足的”，就像美味的食物一样。在这里，灭谛是寂静的所缘，故为寂静的所缘；道谛是寂静的，也是寂静的所缘，因无不寂静之烦恼与诸行，故为寂静；因一切烦恼皆已寂灭，故为寂灭；因其寂静、殊胜之性，且为无漏，故为无厌足，应该这样理解。“因此说，这两种是仅仅针对出世间而说的”。因是殊胜智慧之境，故不能以思辨推测，因此是微细智慧之境，且因其本性柔和细腻，故为微细。因非愚者之境，故唯智者能知。“耽乐”是指喜爱执著，是五欲。“执著”是指因为喜爱而执著，是渴爱的游乐场。“耽乐执著者”是指沉溺于耽乐和执著的人。“极喜”是指非常高兴，非常喜欢，没有厌倦。“嬉戏”是指享受快乐，玩耍。这些众生对于五欲是如此，对于贪爱亦是如此享受与赞叹，故说“两种”等等。

Ṭhānaṃ sandhāyāti ṭhāna-saddaṃ sandhāya. Atthato pana ‘‘ṭhāna’’nti 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 [Pg.59] uppādanasamatthatā idappaccayatā, tena paramatthapaccayalakkhaṇo paṭiccasamuppādo dassito hoti. Paṭicca samuppajjati phalaṃ etasmāti paṭiccasamuppādo. Padadvayenāpi dhammānaṃ paccayaṭṭho eva vibhāvito. Tenāha ‘‘saṅkhārādipaccayānaṃ avijjādīnametaṃ adhivacana’’nti. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāsu (visuddhi. 2.570) vuttanayena veditabbo.

“处所”(ṭhāna)是指“处所”一词。然而，就其义而言，“处所”即是指缘起(paṭiccasamuppāda)。果依此而住，依此而转，故为“处所”，即作为行(saṅkhāra)等之缘的无明(avijjā)等。此等行等之缘，即是“此缘”(idappaccayā)，也就是无明等。“此缘”即是“此缘性”(idappaccayatā)，犹如“天”(deva)即是“天神”(devatā)；或谓，无明等此缘，其对于自果的缘性，即生起的能力，是为“此缘性”，由此显示了胜义(paramattha)缘相的缘起。果缘此而生，故为“缘起”。此二词皆阐明了诸法(dhamma)的缘义。因此说：“此是行等之缘——无明等的异名。”此处为纲要，广说则应依《清净道论释义》(Visuddhimaggasaṃvaṇṇanā)中所说之理而知。

Sabbasaṅkhārasamathotiādi sabbanti sabbasaṅkhārasamathādipadābhidheyyaṃ sabbaṃ, atthato nibbānameva. Idāni tassa nibbānabhāvaṃ dassetuṃ ‘‘yasmā hī’’tiādi vuttaṃ. Tanti nibbānaṃ. Āgammāti paṭicca ariyamaggassa ārammaṇapaccayahetu. Sammantīti appaṭisandhikūpasamavasena sammanti. Tathā santā ca savisesaṃ upasantā nāma hontīti āha ‘‘vūpasammantī’’ti, etena sabbe saṅkhārā sammanti etthāti sabbasaṅkhārasamatho, nibbānanti dasseti. Sabbasaṅkhāravisaṃyutte hi nibbāne sabbasaṅkhāravūpasamapariyāyo ñāyāgato yevāti. Sesepadesupi eseva nayo. Upadhīyati ettha dukkhanti upadhi, khandhādayo. Paṭinissaṭṭhāti samucchedavasena pariccattā honti. Sabbā taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā. Sabbe kilesarāgāti kāmarāgarūparāgādibhedā sabbepi kilesabhūtā rāgā, sabbepi vā kilesā idha kilesarāgāti veditabbā, na lobhavisesā eva cittassa viparītabhāvāpādanato. Yathāha ‘‘rattampi cittaṃ vipariṇataṃ, duṭṭhampi cittaṃ vipariṇataṃ, mūḷhampi cittaṃ vipariṇata’’nti (pārā. 271) virajjantīti attano sabhāvaṃ vijahanti. Sabbaṃ dukkhanti jarāmaraṇādibhedaṃ sabbaṃ vaṭṭadukkhaṃ. Bhavena bhavanti tena tena bhavena bhavantaraṃ. Bhavanikantibhāvena saṃsibbati, phalena vā saddhiṃ kammaṃ sataṇhasseva āyatiṃ punabbhavabhāvato. Tato vānato nikkhantaṃ tattha tassa sabbaso abhāvato. Ciranisajjācirabhāsanehi piṭṭhiāgilāyanatālugalasosādivasena kāyakilamatho ceva kāyavihesā ca veditabbā. Sā ca kho desanāya atthaṃ ajānantānaṃ, appaṭipajjantānañca vasena, jānantānaṃ, pana paṭipajjantānañca desanāya kāyaparissamopi satthu aparissamova. Tenāha bhagavā ‘‘na ca maṃ dhammādhikaraṇaṃ vihesesī’’ti (udā. 10). Tathā hi vuttaṃ ‘‘yā ajānantānaṃ desanā nāma, so mama kilamatho assā’’ti. Ubhayanti cittakilamatho, cittavihesā [Pg.60] cāti ubhayaṃ petaṃ buddhānaṃ natthi, bodhimūleyeva samucchinnattā.

“一切行寂灭”(sabbasaṅkhārasamatha)等语中，“一切”是指“一切行寂灭”等词所指称的一切，其真实含义即是涅槃(nibbāna)。现在为了显示其涅槃之相，故说“何以故”等语。彼即是涅槃。“依靠”(āgamma)是指依靠圣道(ariyamagga)，以其为所缘缘之故。“永寂”(sammanti)是指以不再结生相续的方式而永寂。像这样寂静的，它们被称为殊胜寂静，故说“永寂灭”(vūpasammanti)，这表明一切行皆于此处寂灭，即是“一切行寂灭”，即是涅槃。须知，在与一切行不相应(sabbasaṅkhāravisaṃyutta)的涅槃中，一切行寂灭之说自然成立。其余的词句亦可作如是理解。“依”(upadhi)在此处指苦之依处，即是诸蕴(khandha)等。“永断”(paṭinissaṭṭha)是指以彻底断除(samuccheda)的方式而舍弃。“一切渴爱”(sabbā taṇhā)是指一百零八种不同种类的渴爱。“诸烦恼染”(kilesarāga)是指欲贪(kāmarāga)、色贪(rūparāga)等各种烦恼所生之贪，或者应知，此处“烦恼染”泛指一切烦恼，不特指贪欲本身，因为它们都能使心变坏。如经中所说：“贪染之心变坏，嗔恚之心变坏，愚痴之心变坏。”(Pārā. 271)“离染”(virajjanti)是指舍弃其自身本性。“一切苦”(sabbaṃ dukkha)是指老死(jarāmaraṇa)等一切轮回之苦。“由有而有”(bhavena bhavanti)是指从此有至他有，因对有的喜乐而缠结，或因业与果相伴，有渴爱者未来仍会再生。“出离彼贪爱”(tato vānato nikkhantaṃ)即指彼处完全无有。“久坐长谈”(ciranisajjācirabhāsana)是指因背部酸痛、上颚与咽喉干燥等原因所致之身疲劳与身恼乱。然而，此种开示对于不解法义、不修行者而言，是导师的身体耗损；但对于解法义、修行者而言，说法的身体劳累对导师而言亦非劳累。故世尊说：“法义之辩论不令我疲惫。”(Udā. 10)亦即“为彼等不解者说法，方是吾之疲惫。”“二者”(ubhaya)是指心疲劳与心恼乱，此二者于诸佛而言皆无有，因于菩提树下早已彻底断除故。

65. Anubrūhanaṃ sampiṇḍanaṃ. Soti ‘‘apissū’’ti nipāto. Vipassinti paṭi-saddayogena sāmiatthe upayogavacananti āha ‘‘vipassissā’’ti. Vuddhippattā acchariyā vā anacchariyā. Vuddhiatthopi hi akāro hoti yathā‘‘asekkhā dhammā’’ti (dha. sa. tikamātikāya 11). Kappānaṃ cattāri asaṅkhyeyyāni satasahassañca sadevakassa lokassa dhammasaṃvibhāgakaraṇatthameva pāramiyo pūretvā idāni samadhigatadhammarājassa tattha appossukkatāpattidīpanatā, gāthātthassa acchariyatā, tassa vuddhippatti cāti veditabbā. Atthadvārena hi gāthānaṃ anacchariyatā. Gocarā ahesunti upaṭṭhahiṃsu. Upaṭṭhānañca vitakketabbatāvāti āha ‘‘parivitakkayitabbataṃ pāpuṇiṃsū’’ti.

65. “增长”(anubrūhanaṃ)即是“积聚”(sampiṇḍanaṃ)。此中的“so”是虚词“apissu”。“Vipassissa”(毗婆尸的)是所有格，表示所属关系。已达增长，或为稀有，或非稀有。因为“a”字亦有增长义，如“无学法”(asekkhā dhammā)一例。为与天界在内的世间众生分享正法，经四阿僧祇又十万劫圆满诸波罗蜜，如今已证得法王，此处显示其无有勤求的状态，偈颂之义的稀有，及其增长成就，皆应了知。从义门而言，偈颂并无稀有之处。“成为行境”(gocarā ahesuṃ)即是“现起”(upaṭṭhahiṃsu)。“现起”即是“应被思惟”，故说“达到了应被思惟的状态”。

Yadi sukhāpaṭipadāva kathaṃ kicchatāti āha ‘‘pāramīpūraṇakāle’’tiādi. Evamādīni duppariccajāni dentassa. Ha-iti vā byattanti etasmiṃ atthe nipāto, ‘‘ekaṃsatthe’’ti keci. Ha byattaṃ, ekaṃsena vā alaṃ nippayojanaṃ evaṃ kicchena adhigatassa dhammassa desetunti yojanā. Halanti ‘‘ala’’nti iminā samānatthaṃ padaṃ ‘‘halanti vadāmī’’tiādīsu (saṃ. ni. ṭī. 1.172) viya. Rāgadosaphuṭṭhehīti phuṭṭhavisena viya sappena rāgena, dosena ca samphuṭṭhehi abhibhūtehi. Rāgadosānugatehīti rāgadosehi anubandhehi.

若是乐行道，为何艰难？答曰：“于圆满波罗蜜时”等。如是布施种种难舍之物。“Ha”是虚词，义为“明显”，有人说义为“决定”。“Ha”即明显，或决定，（义为）“够了！无益！如此艰难证得之法，何必宣说？”应如是连结。“Halanti”一词与“alaṃ”(足够)同义，如“我说‘halanti’”等(Saṃ. ni. ṭī. 1.172)一例。“为贪嗔所触”即为贪与嗔所触，如为毒蛇所触，为彼等所制伏。“随贪嗔行”即为贪嗔所缠缚。

Niccādīnanti niccaggāhādīnaṃ. Evaṃ gatanti evaṃ pavattaṃ aniccādiākārena pavattaṃ. ‘‘Catusaccadhamma’’nti idaṃ aniccādīsu, saccesu ca yathālābhavasena gahetabbaṃ. Evaṃ gatanti vā evaṃ ‘‘anicca’’ntiādinā abhinivisitvā mayā, aññehi ca sammāsambuddhehi gataṃ, ñātaṃ paṭividdhanti attho. Kāmarāgena, bhavarāgena ca rattā nīvaraṇehi nivutacittatāya, diṭṭhirāgena rattā viparītābhinivesena na dakkhanti yāthāvato imaṃ dhammaṃ nappaṭivijjhissanti. Evaṃ gāhāpetunti ‘‘anicca’’ntiādinā sabhāvena yāthāvato dhamme jānāpetuṃ. Rāgadosaparetatāpi nesaṃ sammūḷhabhāvenevāti āha ‘‘tamokhandhena āvuṭā’’ti.

“常等”即是常执等。“如是去”(evaṃ gataṃ)即如是转起，以无常等相而转起。“四谛法”一词，于无常等及诸谛中，应随其所得而取。或谓“如是去”，义为：如是，以“无常”等（的方式）而决意，为我及其他诸正等觉者所了知、所通达。为欲贪、有贪所染，因心为诸盖所覆；为见贪所染，因颠倒执著，故不能如实见此法，不能通达。“令如是取”即是以“无常”等自性，如实地令人了知诸法。彼等为贪嗔所困，亦是因其痴迷，故说“为黑暗蕴所覆”。

Dhammadesanāya appossukkatāpattiyā kāraṇaṃ vibhāvetuṃ ‘‘kasmā panā’’tiādinā sayameva codanaṃ samuṭṭhāpeti. Tattha yathāyaṃ idāni dhammadesanāya [Pg.61] appossukkatāpatti sabbabuddhānaṃ āciṇṇasamāciṇṇadhammatāvasena, sabbabodhisattānaṃ ādito ‘‘kiṃ me aññātavesenā’’tiādinā (bu. vaṃ. 2.99) mahābhinīhāre attano cittassa samussāhanaṃ āciṇṇasamāciṇṇadhammatā vāti āha ‘‘kiṃ me’’tiādi. Tattha aññātavesenāti sadevakaṃ lokaṃ unnādento buddho ahutvā kevalaṃ buddhānaṃ sāvakabhāvūpagamanavasena aññātarūpena. Tividhaṃ kāraṇaṃ appossukkatāpattiyā paṭipakkhassa balavabhāvo, dhammassa paramagambhīratā, tattha ca bhagavato sātisayaṃ gāravanti taṃ dassetuṃ ‘‘tassa hī’’tiādi āraddhaṃ. Tattha paṭipakkhā nāma rāgādayo kilesā sammāpaṭipattiyā antarāyakarattā. Tesaṃ balavabhāvato ciraparibhāvanāya sattasantānato dubbisodhiyatāya te satte mattahatthino viya dubbalaṃ purisaṃ ajjhottharitvā anayabyasanaṃ āpādentā anekasatayojanāyāmavitthāraṃ sunicitaṃ ghanasannivesaṃ kaṇṭakaduggampi adhisenti. Dūrappabheda ducchejjatāhi dubbisodhiyataṃ pana dassetuṃ ‘‘athassā’’tiādi vuttaṃ. Tattha ca anto āmaṭṭhatāya kañjikapuṇṇalābu ciraparivāsikatāya takkabharitacāṭi snehatintadubbalabhāvena vasātelapītapilotikā; telamissitatāya añjanamakkhitahatthā dubbisodhanīyā vuttā. Hīnūpamā cetā rūpappabandhabhāvato, acirakālikattā ca malīnatāya, kilesasaṃkileso eva pana dubbisodhanīyataro anādikālikattā, anusayitattā ca. Tenāha ‘‘atisaṃkiliṭṭhā’’ti. Yathā ca dubbisodhanīyatāya evaṃ gambhīraduddasaduranubodhānampi vuttaupamā hīnūpamāva.

为了阐明不乐于说法的原因，以“为何”等语自行提出诘问。于此，正如现今这种不乐于说法的倾向，是一切佛陀的惯行法，也是一切菩萨从最初立下“何须我以不为人知的身份[独自渡岸]”等（《佛种姓》2.99）大誓愿(mahābhinīhāra)时，激励自心的惯行法，故说“何须我”等。其中“以不为人知的身份”是指：不成佛而仅以诸佛声闻的身份出现，如不为人知者一般。不乐于说法有三方面的原因：障碍法势力强盛、法义极为甚深，以及世尊对此法怀有无上的敬意。为说明此义，故以“彼实”等语开始。于此，所谓的障碍法，即是贪等烦恼，因其能障碍正修行。由于长时熏习，众生相续难以清净，故彼等烦恼势力强盛，犹如醉象压制羸弱之人，使其遭遇不幸与灾祸，又能占据数百由旬广袤、坚固、稠密的荆棘险道。为说明其难破、难断、难净，故说“又如”等。于此，譬如内壁黏滑、盛满酸粥的葫芦；又如久置而盛满酪浆的罐子；又如因油脂浸透而污秽的油布；又如沾满油膏而难以洗净的手，皆被称为难以清净。这些譬喻之所以是劣喻，是因为它们是色法相续，且其污秽是短暂的。然而烦恼杂染却更难清净，因其从无始以来，且为潜在的随眠。故说“极为杂染”。正如对难以清净而言，前述譬喻是劣喻；同样地，对（法的）甚深、难见、难觉而言，它们也是劣喻。

Gambhīropi dhammo paṭipakkhavidhamanena supākaṭo bhaveyya, paṭipakkhavidhamanaṃ pana sammāpaṭipattipaṭibaddhaṃ, sā saddhammasavanādhīnā, taṃ satthari, dhamme ca pasādāyattaṃ. So visesato loke sambhāvanīyassa garukātabbassa abhipatthanāhetukoti panāḷikāya sattānaṃ dhammasampaṭipattiyā brahmayācanādinimittanti taṃ dassento ‘‘apicā’’tiādimāha.

甚深的法义也能通过摧破障碍法而变得显明，而摧破障碍法又系于正修行(sammāpaṭipatti)，正修行则依于听闻正法(saddhammasavana)，听闻正法又取决于对导师和法的净信。此净信尤其是在世间应受尊敬、应被尊重者（指佛陀）生起愿求（说法）的原因。并且，（梵天劝请等）是作为众生证得正法之方法的征相。为显示此义，故说“再者”等。

66. ‘‘Aññataro’’ti appaññāto viya kiñcāpi vuttaṃ, atha kho pākaṭo paññātoti dassetuṃ ‘‘imasmiṃ cakkavāḷe jeṭṭhakamahābrahmā’’ti vuttaṃ. Mahābrahmabhavane jeṭṭhakamahābrahmā. So hi sakko viya [Pg.62] kāmadevaloke, brahmaloke ca pākaṭo paññāto. Upakkilesabhūtaṃ appaṃ rāgādirajaṃ etassāti apparajaṃ, apparajaṃ akkhi paññācakkhu yesaṃ te taṃsabhāvāti katvā apparajakkhajātikāti imamatthaṃ dassetuṃ ‘‘paññāmaye’’tiādimāha. Appaṃ rāgādirajaṃ yesaṃ te taṃsabhāvā apparajakkhajātikāti evamettha attho veditabbo. Assavanatāti ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 405; ma. ni. 1.154, 444) viya karaṇe paccattavacananti āha ‘‘assavanatāyā’’ti. Dasapuññakiriyavatthuvasenāti dānādidasavidhavimuttiparipācanīyapuññakiriyavatthūnaṃ vasena. Tenāha ‘‘katādhikārā’’tiādi. Papañcasūdaniyaṃ pana ‘‘dvādasapuññakiriyavasenā’’ti (ma. ni. aṭṭha. 2.282) vuttaṃ, taṃ dānādīsu saraṇagamanaparahitapariṇāmanadvaya pakkhipanavasena vuttaṃ.

66. “某一位”(aññataro)虽似指不为人知者，然为显示其乃众所周知者，故说“于此轮围世界(cakkavāḷa)中最年长的大梵天(jeṭṭhakamahābrahmā)”。于大梵天宫(Mahābrahmabhavana)中最年长的大梵天。彼实如欲界天(kāmadevaloka)之帝释(Sakko)，于梵天界(brahmaloka)亦是声名显赫。其贪等随烦恼之尘垢少，故为“少尘”(apparajaṃ)。彼等之眼，即慧眼(paññācakkhu)，尘垢少，具此自性，故为“少尘种姓”(apparajakkhajātikā)。为显示此义，故说“以慧所成”等。于此应如是理解其义：彼等贪等尘垢少，具此自性，故为“少尘种姓”。“因不听闻”(assavanatā)一词，如“自证知”(sayaṃ abhiññā)等句，是工具格中的为己语，故说“因不听闻故”。“以十福业事”是指以布施等十种能令解脱成熟的福业事。故说“已作善业”等。然《戏论破除》(Papañcasūdanī)中说“以十二福业”，此乃于布施等中加入归依与为他利回向二者而言。

69. Garuṭṭhāniyesu gāravavasena garukarapatthanā ajjhesanā, sāpi atthato patthanā evāti vuttaṃ ‘‘yācana’’nti. Padesavisayañāṇadassanaṃ hutvā buddhānaṃyeva āveṇikabhāvato idaṃ ñāṇadvayaṃ ‘‘buddhacakkhū’’ti vuccatīti āha ‘‘imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāma’’nti. Tiṇṇaṃ maggañāṇānanti heṭṭhimānaṃ tiṇṇaṃ maggañāṇānaṃ ‘‘dhammacakkhū’’ti nāmaṃ, catusaccadhammadassananti katvā dassanamattabhāvato. Yato tāni ñāṇāni vijjūpamābhāvena vuttāni, aggamaggañāṇaṃ pana ñāṇakiccassa sikhāppattiyā dassanamattaṃ na hotīti ‘‘dhammacakkhū’’ti na vuccatīti. Yato taṃ vajirūpamābhāvena vuttaṃ. Vuttanayenevāti ‘‘apparajakkhajātikā’’ti ettha vuttanayeneva. Yasmā mandakilesā ‘‘apparajakkhā’’ti vuttā, tasmā bahalakilesā ‘‘mahārajakkhā’’ti veditabbā. Paṭipakkhavidhamanasamatthatāya tikkhāni sūrāni visadāni, vuttavipariyāyena mudūni. Saddhādayo ākārāti saddahanādippakāre vadati. Sundarāti kalyāṇā. Sammohavinodaniyaṃ pana ‘‘yesaṃ āsayādayo koṭṭhāsā sundarā, te svākārā’’ti (vibha. aṭṭha. 814) vuttaṃ, taṃ imāya atthavaṇṇanāya aññadatthu saṃsandati sametīti daṭṭhabbaṃ. Yato saddhāsampadādivasena ajjhāsayassa sundaratāti, tabbipariyāyato asundaratāti. Kāraṇaṃ nāma paccayākāro, saccāni vā. Paralokanti samparāyaṃ. Taṃ dukkhāvahaṃ vajjaṃ viya bhayato passitabbanti vuttaṃ ‘‘paralokañceva vajjañca bhayato passantī’’ti. Sampattibhavato vā aññattā vipattibhavo ‘‘paraloko’’ti vuttaṃ ‘‘para…pe… passantī’’ti.

69. 于应敬重者处，以恭敬心所作的尊重之请求即是劝请，其义理亦实为请求，故说“请求”(yācana)。由于（此二智）是关于个别范围的智见，且唯佛独有，故此二智被称为“佛眼”，如言：“此二智实名为佛眼”。“三道智”是指下三道智名为“法眼”，因其见四谛法，且仅是“见”的缘故。因为彼等诸智被说为如闪电，而最上道智已达智用之顶峰，不仅是“见”，故不名为“法眼”，因为它被说为如金刚。依已说之理，即依“少尘种姓”一处所说之理。因烦恼少者名为“少尘”，故当知烦恼多者为“大尘”。因有能力摧破障碍法，故（诸根）锐利、勇健、明净；与此相反则为迟钝。“信等行相”是说信解等状态。“善”即是美善。《痴除》(Sammohavinodanī)中说：“彼等意乐等部分善，则为善行相。”（《分别论注》814）当知此说与此义释完全相符、一致。因为依信具足等，故倾向为善；与此相反，则为不善。“因”者，名为缘相，或指诸谛。“他世”即是来世。因见其如招苦之过失而怖畏，故说：“于他世与过失见怖畏”。或因异于成就之有，故衰败之有被称为“他世”，如说：“于他……乃至……见”。

Ayaṃ [Pg.63] panettha pāḷīti ettha ‘‘apparajakkhā’’dipadānaṃ atthavibhāvane ayaṃ tassa tathābhāvasādhakapāḷi. Saddhādīnañhi vimuttiparipācakadhammānaṃ balavabhāvo tappaṭipakkhānaṃ pāpadhammānaṃ dubbalabhāveneva hoti, tesañca balavabhāvo saddhādīnaṃ dubbalabhāvenāti vimuttiparipācakadhammānaṃ savisesaṃ atthitānatthitāvasena ‘‘apparajakkhā mahārajakkhā’’ti ādayo pāḷiyaṃ (paṭi. ma. 1.111) vibhajitvā dassitā. Iti saddhādīnaṃ vasena pañca apparajakkhā, asaddhiyādīnaṃ vasena pañca mahārajakkhā. Evaṃ tikkhindriyamudindriyādayoti vibhāvitā paññāsa puggalā. Saddhādīnaṃ pana antarabhedena anekabhedā veditabbā. Khandhādayo eva lujjanapalujjanaṭṭhena loko, sampattibhavabhūto loko sampattibhavaloko, sugatisaṅkhāto upapattibhavo, sampatti sambhavati etenāti sampattisambhavaloko sugatisaṃvattaniyo kammabhavo. Duggatisaṅkhātaupapattibhavaduggatisaṃvattaniyakammabhavā vipattibhavalokavipattisambhavalokā.

此处所谓“巴利”，即指在解释“少尘垢”等词义时，能证明其真实性的巴利原文。因为信等能成熟解脱之法，其力量强大，正是由于其对治之恶法力量薄弱；而彼等恶法力量强大，正是由于信等法力量薄弱。因此，巴利原文（《无碍解道》1.111）中，即以能成熟解脱之法有无殊胜，而将众生分为“少尘垢、多尘垢”等。如是，依信等五法而有五种少尘垢者，依不信等五法而有五种多尘垢者。如此，即详细区分了根器利钝的五十种人。然而，信等法之内在差别，又可细分为多种。诸蕴等，以毁坏、败坏之义为世间；成就之有世间，称为成就有世间；属于善趣之受生有，以及成就由此生起，故称成就生世间，即能引生善趣之业有。属于恶趣之受生有，以及能引生恶趣之业有，称为衰败有世间与衰败生世间。

Puna ekakadukādivasena lokaṃ vibhajitvā dassetuṃ ‘‘eko loko’’tiādi vuttaṃ. Āhārādayo hi lujjanapalujjanaṭṭhena lokoti. Tattha ‘‘eko loko sabbe sattā āhāraṭṭhitikā’’ti (dī. ni. 3.303; a. ni. 10.27, 28; paṭi. ma. 1.2, 112, 208) yāyaṃ puggalādhiṭṭhānāya kathāya sabbasaṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassābhāvato. ‘‘Dve lokā’’tiādīsupi iminā nayena attho veditabbo. Nāmaggahaṇena cettha nibbānassa aggahaṇaṃ tassa alokasabhāvattā. Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphalānampi lokatā āpajjatīti? Nāpajjati pariññeyyānaṃ dukkhasaccadhammānaṃ ‘‘idha loko’’ti adhippetattā. Atha vā na lujjati na palujjatīti yo gahito, tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Anurodhādivatthubhūtā lābhādayo aṭṭha lokadhammā. Dasāyatanānīti dasa rūpāyatanāni vivaṭṭajjhāsayassa adhippetattā. Tassa ca sabbaṃ tebhūmakakammaṃ garahitabbaṃ, vajjitabbañca hutvā upaṭṭhātīti vuttaṃ ‘‘sabbe abhisaṅkhārā vajjaṃ, sabbe bhavagāmikammā vajja’’nti. Yesaṃ [Pg.64] puggalānaṃ saddhādayo mandā, te idha ‘‘assaddhā’’tiādinā vuttā. Na pana sabbena sabbaṃ saddhādīnaṃ abhāvatoti apparajakkhadukādīsu pañcasu dukesu ekekasmiṃ dasa dasa katvā ‘‘paññāsāya ākārehi imāni pañcindriyāni jānātī’’ti vuttaṃ. Atha vā anvayato, byatirekato ca saddhādīnaṃ indriyānaṃ paropariyattaṃ jānātīti katvā tathā vuttaṃ. Ettha ca apparajakkhādivasena āvajjantassa bhagavato te sattā puñjapuñjāva hutvā upaṭṭhahanti, na ekekā.

为了以一法、二法等方式分别开示世间，故说“一世间”等。食物等因有毁坏、败坏之义，故为世间。此处所谓“一世间，一切有情依食而住”，正是通过以个人为依处的论述，说明一切行法皆依缘而有，由此一切行法世间成为单一无别的一体，因无其他种类之故。所谓“二世间”等也应依此理趣了知。此处以名取之时，涅槃不被包含，因其本质非世间故。然则，于“依食而住”之说中，依缘而有之理，难道不也令道与果成为世间吗？不然，因此处“世间”意指应被遍知的苦谛之法。或者，凡被执取为不毁坏、不败坏者，实则不然，彼（被执取者）即是世间。因此，对于不作如是执取的出世间法，则不具世间性。作为执取所缘的诸蕴为取蕴。作为随顺等烦恼所依的利得等八法为世间法。十处是指十种色处，这是针对趣向解脱之意乐者而言的。对于此意乐者，一切三界之业皆当呵责、皆当远离而现起，故说“一切行皆当远离，一切趣有之业皆当远离”。那些信等薄弱的人，在此以“无信”等词说之，然并非完全没有信等。于少尘垢等五双中，每一双各作十种，故说“以五十种行相了知此五根”。或者，因其顺向、逆向了知信等诸根的优劣差别，故如是说。此处，当世尊以少尘垢等方式作意时，彼诸有情如聚集成堆般显现，而非逐一呈现。

Uppalāni ettha santīti uppalinī, gacchopi jalāsayopi, idha pana jalāsayo adhippetoti āha ‘‘uppalavane’’ti. Yāni udakassa anto nimuggāneva hutvā pusanti vaḍḍhanti, tāni antonimuggaposīnī. Dīpitānīti aṭṭhakathāyaṃ pakāsitāni, idheva vā ‘‘aññānipī’’tiādinā dīpitāni. Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇe ugghaṭitamatte eva jānātīti attho. Vipañcitaṃ vitthāramevamatthaṃ jānātīti vipañcitaññū. Uddesādīhi netabboti neyyo. Saha udāhaṭavelāyāti udāhāre dhammassa uddese udāhaṭamatte eva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṅkhittena mātikāya dīpiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho ‘‘puggalo ugghaṭitaññū’’ti vuccati. Ayaṃ vuccatīti ayaṃ saṅkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho ‘‘puggalo vipañcitaññū’’ti vuccati. Uddesatoti uddesahetu, uddisantassa, uddisāpentassa vāti attho. Paripucchatoti atthaṃ paripucchantassa. Anupubbena dhammābhisamayo hotīti anukkamena arahattappatto hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccati puggalo padaparamoti ayaṃ puggalo byañjanapadameva paramaṃ assāti ‘‘padaparamo’’ti vuccati.

此处有莲花，故称“莲池”；既可指莲丛，亦可指水池，然此处意指水池，故言“在莲池中”。那些沉于水下而生长、开花的，称为“水中滋养”。所谓“已阐明”，即在义注中已说明，或即在此处以“其他亦然”等方式已阐明。所谓“速悟者”，速悟即智慧开启，意指智慧一经开启即能了知。所谓“广解者”，即能了知经详细解释的义理。由开示等所引导者，即为“所引导者”。“于言说之时”，即于法要之纲目被言说之际。“法现观”，即以智慧与四谛法共同现前觉了。此人，即能依循“四念处”等简略纲要所阐明之教法，运用智慧而证得阿罗汉果者，被称为“速悟者”。此人，即在简要提示纲目、详细分析法义之时，能证得阿罗汉果者，被称为“广解者”。所谓“通过开示”，是指因为开示，或对开示者、请人开示者而言。所谓“通过提问”，是指对提问法义者而言。“次第得法现观”，即次第证得阿罗汉果。“不能以彼生得法现观”，即以彼之自体不能生起道、果，乃至禅那或观。“此人被称为语词为最者”，即此人唯以文句为最上，故称“语词为最者”。

Yeti ye duvidhe puggale sandhāya vuttaṃ vibhaṅge kammāvaraṇenāti pañcavidhena ānantariyakammena. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukapaṭisandhipi [Pg.65] ‘‘vipākāvaraṇamevā’’ti veditabbā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Assaddhāti buddhādīsu saddhā rahitā. Acchandikāti kattukamyatākusalacchandarahitā, uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā, bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ ariyamaggaṃ okkamituṃ adhigantuṃ abhabbā. ‘‘Na kammāvaraṇenā’’tiādīni vuttavipariyāyena veditabbāni.

在《分别论》中，针对两种人所说的“业障”，是指五种无间业。“异熟障”，是指无因结生。因为即使是二因结生者也无法通达圣道，所以二因结生也应了知为“唯是异熟障”。“烦恼障”，是指定邪见。“无信”，是指对佛陀等缺乏信心。“无欲”，是指缺乏行善的意欲，北俱卢洲的人即处于无欲之境。“劣慧”，是指有分之慧有所欠缺；然而，即使有分之慧具足，若其有分心不能成为出世间法的助缘，此人亦名劣慧。“不能入于善法中的正性决定”，是指不能进入或证得那被称为善法中正性决定的圣道。“非业障”等语，应以与上述相反的方式来了知。

‘‘Rāgacaritā’’tiādīsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ [paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyanti bhavitabbaṃ –

“贪行者”等语中应说的内容，应依《清净道论释义》中所说之理趣了知，此释义载于《胜义宝函》[应为《胜义宝函》中的《清净道论》之释义——

‘‘Sā esā paramatthānaṃ, tattha tattha yathārahaṃ;

Nidhānato paramattha-mañjūsā nāma nāmato’’ti. (visuddhimaggamahāṭīkāya nigamane sayameva vuttattā)] visuddhimaggasaṃvaṇṇanāyaṃ vuttanayena veditabbaṃ;

“此乃诸胜义，处处皆适宜；由是胜义藏，名为胜义函。”（因其在《清净道论大疏》结语中自说）]，应依《清净道论》释义中所说之理趣了知。

70. Ārabbhāti attano adhippetassa atthassa bhagavato jānāpanaṃ uddissāti attho. Selo pabbato ucco hoti thiro ca, na paṃsupabbato, missakapabbato vāti āha ‘‘sele yathā pabbatamuddhanī’’ti. Dhammamayaṃ pāsādanti lokuttaradhammamāha. So hi pabbatasadiso ca hoti sabbadhamme atikkamma abbhuggataṭṭhena pāsādasadiso ca, paññāpariyāyo vā idha dhamma-saddo. Sā hi abbhuggataṭṭhena pāsādoti abhidhamme (dha. sa. aṭṭha. 16) niddiṭṭhā. Tathā cāha –

70. “为宣示”(ārabbha)，其义是为令世尊(bhagavā)知晓自己所欲表达之义。“如岩山顶”(sele yathā pabbatamuddhanī)是指岩山高耸且坚固，非沙山或混合山，故说“如岩山顶”。“法所成之宫殿”(dhammamayaṃ pāsādaṃ)，是指出世间法。此法超越一切法而高耸，故如山，亦如宫殿；或者，此处的“法”字是智慧的异名。因为智慧以其高耸之相，在阿毗达摩(abhidhamma)（《法集论释义》16）中被指为宫殿。如是说——

‘‘Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;

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

登上智慧宫殿，无忧者观忧恼众；如立山顶者观地上众，智者观愚者。（《法句经》28）

‘‘Yathā hī’’tiādīsu yathā pabbate ṭhatvā rattandhakāre heṭṭhā olokentassa purisassa khette kedārapāḷikuṭiyo, tattha sayitamanussā ca na paññāyanti anujjalabhāvato. Kuṭikāsu pana aggijālā paññāyati ujjalabhāvato evaṃ dhammapāsādamāruyha sattalokaṃ olokayato bhagavato ñāṇassa āpāthaṃ nāgacchanti akatakalyāṇā sattā ñāṇagginā anujjalabhāvato, anuḷārabhāvato ca rattiṃ khittā sarā [Pg.66] viya honti. Katakalyāṇā pana bhabbapuggalā dūre ṭhitāpi bhagavato ñāṇassa āpāthaṃ āgacchanti paripakkañāṇaggitāya samujjalabhāvato, uḷārasantānatāya himavantapabbato viya cāti evaṃ yojanā veditabbā.

在“譬如”(yathā hi)等句中，譬如有人立于山顶，于黑夜中下看，田地、田埂与孤邸(kuṭi)皆不可见，孤邸中躺卧之人亦不可见，因其无光。然孤邸中火焰却能显现，因其有光。同理，世尊(bhagavā)登上法宫殿观察众生世界时，未行善之众生，因其慧火不炽，亦不殊胜，故不入世尊智慧之境，犹如夜中所射之箭。而已行善之具根机者(bhabbapuggalā)，纵使身处远处，亦能入世尊智慧之境，因其圆熟之慧火炽盛，且其心相续殊胜，犹如雪山(Himavanta)一般。应如是理解其义。

Uṭṭhehīti tvaṃ dhammadesanāya appossukkatāsaṅkhātasaṅkocāpattito kilāsubhāvato uṭṭhaha. Vīriyavantatāyāti sātisaya catubbidhasammappadhānavīriyavantatāya. Vīrassa hi bhāvo, kammaṃ vā vīriyaṃ. Kilesamārassa viya maccumārassapi āyatiṃ asambhavato ‘‘maccukilesamārāna’’nti vuttaṃ. Abhisaṅkhāramāravijayassa aggahaṇaṃ kilesamāravijayeneva tabbijayassa jotitabhāvato. Vāhanasamatthatāyāti saṃsāramahākantārato nibbānasaṅkhātaṃ khemappadesaṃ sampāpanasamatthatāya.

“奋起”(uṭṭhehi)，即你当从对说法不热衷所致的退缩与疲惫中奋起。“具精进”(vīriyavantatāya)，是指具有超胜的四种正勤精进。精进是勇者的状态或行为。如同烦恼魔(kilesamāra)，死魔(maccumāra)于未来亦不再生起，故说“死魔与烦恼魔”。未提及战胜行魔(abhisaṅkhāramāra)，是因战胜烦恼魔即已彰显战胜行魔。“堪为车乘”(vāhanasamatthatāya)，是指能从轮回的大旷野中抵达名为涅槃的安稳之地。

71. ‘‘Apārutaṃ tesaṃ amatassa dvāra’’nti keci paṭhanti. Nibbānassa dvāraṃ pavisanamaggo vivaritvā ṭhapito mahākaruṇūpanissayena sayambhuñāṇena adhigatattā. Saddhaṃ pamuñcantūti saddhaṃ pavedentu, attano saddahanākāraṃ upaṭṭhāpentūti attho. Sukhena akicchena pavattanīyatāya suppavattitaṃ. Na bhāsiṃ na bhāsissāmīti cintesi.

71. “不死之门已为彼等开启”(apārutaṃ tesaṃ amatassa dvāra)，有些人如此诵读。涅槃之门与进入之道，因以大悲为亲依止，并以自证智(sayambhuñāṇa)所证得，故已敞开。“令彼等宣示信心”(saddhaṃ pamuñcantu)，其义是令彼等表达信心，展现其信受之相。此法因能轻松无碍地施行，故称“善转”(suppavattitaṃ)。他曾思惟：“我不说法，将来亦不说法。”

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上首双弟子记

73. Sallapitvāti ‘‘vippasannāni kho te āvuso indriyānī’’tiādinā (mahāva. 60) ālāpasallāpaṃ katvā. Tañhissa aparabhāge satthu santikaṃ upasaṅkamanassa paccayo ahosi.

73. “交谈”是指以“贤友(āvuso)，您的诸根清净”等语（《大品》60）进行友好的交谈。这成为他之后亲近导师的因缘。

75-6. Anupubbiṃ kathanti anupubbiyā anupubbaṃ kathetabbaṃ kathaṃ. Kā pana sāti? Dānādikathā. Tattha dānakathā tāva pacurajanesu 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, bhogasampattihetuṃ [Pg.67] vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā, tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ, imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogabhavasampattiyo hontīti dassanatthaṃ tadanantaraṃ saggakathaṃ. Vatvā ayaṃ saggo rāgādīhi upakkiliṭṭho, sabbadā anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggānantaraṃ maggakathā kathetabbā. Maggañca kathentena tadadhigamupāyadassanatthaṃ saggapariyāpannāpi, pageva itare sabbepi kāmā nāma bahvādīnavā, aniccā adhuvā, vipariṇāmadhammāti kāmānaṃ ādīnavo, hīnā, gammā, pothujjanikā, anariyā, anatthasañhitāti tesaṃ okāro lāmakabhāvo, sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso, sabbaso kilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho maggantīti ettha iti-saddena ādiatthajotakena bodhitoti veditabbaṃ.

75-6. “渐次说”(anupubbiṃ kathaṃ)是指应按次第宣说的法。此法为何？即布施等开示。其中，布施开示因其于众人中普遍流传、易于实行，且为安立于戒之方便，故首先宣说。乐于舍施之人(puggala)，因于所执之物无有执着，故能轻易受持诸戒，且于中安住。宣说布施之后宣说持戒，是因持戒能令施者、受者清净；是因说了利他之后，再说止息害他；是因说了业法之后，再说非业法；是因说了财圆满之因后，再说有圆满之因。若此布施、持戒依止于轮回，为示有圆满即是其果，且为示以此等布施、持戒所成之种种胜、更胜等善业，能于四大王天(Cātumahārājika)等处，得无量种种胜、更胜之天界福报与有圆满，故于其后宣说生天之法。宣说天界仍为贪等所染，唯圣道永无染污，为示此义，故于生天之法后，当说圣道之法。宣说圣道时，为示证悟之道，当说：天界所摄乃至其余一切欲乐，皆有多患，无常、不稳、是变易法，此即欲乐之过患；欲乐是下劣、鄙俗、凡夫所行、非圣、无义相应，此即其卑劣；一切有皆是烦恼之所依，此即杂染；彻底远离烦恼即是涅槃，此即出离之功德。应知，此义由‘道’(maggaṃ)一词后的‘iti’所阐明，此‘iti’字有‘等等’的起始之义。

Sukhānaṃ nidānanti diṭṭhadhammikānaṃ, samparāyikānaṃ, nibbānapaṭisaṃyuttānañcāti sabbesampi sukhānaṃ kāraṇaṃ. Yañhi kiñci loke bhogasukhaṃ nāma, taṃ sabbaṃ dānanidānanti pākaṭo yamattho. Yaṃ pana taṃ jhānavipassanāmaggaphalanibbānapaṭisaṃyuttaṃ sukhaṃ, tassāpi dānaṃ upanissayapaccayo hotiyeva. Sampattīnaṃ mūlanti yā imā loke padesarajjaṃ sirissariyaṃ sattaratanasamujjalacakkavattisampadāti evaṃpabhedā mānusikā sampattiyo, yā ca cātumahārājikacātumahārājādibhedā dibbasampattiyo, yā vā panaññāpi sampattiyo, tāsaṃ sabbāsaṃ idaṃ dānaṃ nāma mūlaṃ kāraṇaṃ. Bhogānanti bhuñjitabbaṭṭhena ‘‘bhogo’’ti laddhanāmānaṃ manāpiyarūpādīnaṃ, tannissayānañca upabhogasukhānaṃ. Avassayaṭṭhena patiṭṭhā. Visamagatassāti byasanappattassa. Tāṇanti rakkhā tato paripālanato. Leṇanti byasanehi paripāciyamānassa olīyanapadeso. Gatīti gantabbaṭṭhānaṃ. Parāyaṇanti paṭisaraṇaṃ. Avassayoti vinipatituṃ adento nissayo. Ārammaṇanti olubbhārammaṇaṃ.

“乐之因”(sukhānaṃ nidānaṃ)，即是现世、来世及与涅槃相关之一切乐的原因。世间所有名为财富之乐，皆以布施为因，此义甚明。而与禅那、观(vipassanā)、道、果、涅槃相关之乐，布施亦实为彼等之亲依止缘(upanissayapaccaya)。“成就之根”(sampattīnaṃ mūlaṃ)，即世间的地方王权、荣耀威仪、七宝庄严的转轮圣王成就等人间成就，以及四大王天(Cātumahārājika)等天界成就，乃至其他任何成就，此布施皆为彼等一切之根本原因。“资财”(bhogānaṃ)，即可享用故名为“bhoga”之可意色等，及依彼等而生之受用乐。“依止”(patiṭṭhā)，以能依靠为义。“陷于危难者”(visamagatassa)，即遭遇灾祸者。“护”(tāṇaṃ)，即守护，因其能保护。“避难所”(leṇaṃ)，即遭灾祸逼迫者之藏身处。“趣”(gati)，即可往之处。“归趣”(parāyaṇaṃ)，即皈依处。“所依”(avassayo)，即不令堕落之依靠。“所缘”(ārammaṇaṃ)，即可执取之所缘。

Ratanamayasīhāsanasadisanti sabbaratanamayasattaṅgamahāsīhāsanasadisaṃ mahagghaṃ hutvā sabbaso vinipatituṃ appadānato. Mahāpathavisadisaṃ gatagataṭṭhāne [Pg.68] patiṭṭhāya labhāpanato. Ālambanarajjusadisanti yathā dubbalassa purisassa ālambanarajju uttiṭṭhato, tiṭṭhato ca upatthambho, evaṃ dānaṃ sattānaṃ sampattibhave uppattiyā, ṭhitiyā ca paccayabhāvato. Dukkhanittharaṇaṭṭhenāti duggatidukkhanittharaṇaṭṭhena. Samassāsanaṭṭhenāti lobhamacchariyādipaṭisattupaddavato sammadeva assāsanaṭṭhena. Bhayaparittāṇaṭṭhenāti dāliddiyabhayato paripālanaṭṭhena. Maccheramalādīhīti maccheralobhadosaissāvicikicchādiṭṭhi ādicittamalehi. Anupalittaṭṭhenāti anupakkiliṭṭhatāya. Tesanti maccheramalādikacavarānaṃ. Etehi eva durāsadaṭṭhena. Asantāsanaṭṭhenāti anabhibhavanīyatāya santāsābhāvena. Yo hi dāyako dānapati, so sampatipi kutoci na bhāyati, pageva āyatiṃ. Dhammasīsena puggalo vutto. Balavantaṭṭhenāti mahābalavatāya. Dāyako hi dānapati sampati pakkhabalena balavā hoti, āyatiṃ pana kāyabalādīhipi. Abhimaṅgalasammataṭṭhenāti ‘‘vaḍḍhikāraṇa’’nti abhisammatabhāvena. Vipattibhavato sampattibhavūpanayanaṃ khemantabhūmisampāpanaṃ, bhavasaṅgāmato yogakkhemasampāpanañca khemantabhūmisampāpanaṭṭho.

布施犹如珍宝所成的狮子座，又像是七宝构成的大狮子座一般珍贵，因为它能使（众生）完全不堕落。又如大地一般，无论去到哪里都能安住并获得利益。如同扶持绳索，虚弱之人得以站立，站立时也能得到支撑一样，布施对于众生来说，是（使）成就生起与住立的因缘。以解脱苦难为义，即以解脱恶道苦难为义。以安稳为义，即能从贪婪、悭吝等敌对烦恼的侵扰中真正得到安稳。以从恐惧中保护为义，即从贫困的恐惧中保护。悭吝等垢染：即悭吝、贪、瞋、嫉妒、疑、邪见等心垢。以不染污为义，即不被染污。因难以被悭吝等垢染所接近，故（布施）难以被侵犯。以不惊怖为义，即以不可战胜，没有恐怖为义。因为布施者、施主，即使在现世也不会畏惧任何事物，更何况是未来。以法为首，说的是个人(puggala)。以具有力量为义，即以具有强大的力量为义。因为布施者、施主凭借布施的力量而强大，未来更能获得身体的力量等等。以被认为是吉祥为义，即以被认为是“增长的原因”而被赞同。将众生从衰败的境地引导到兴盛的境地，是到达安稳地；将众生从生死之战中解脱出来，也是到达安稳地，这就是到达安稳地之义。

Idāni dānaṃ vaṭṭagatā ukkaṃsappattā sampattiyo viya vivaṭṭagatāpi tā sampādetīti bodhicariyabhāvenapi dānaguṇe dassetuṃ ‘‘dānañhī’’tiādi vuttaṃ. Tattha sakkamārabrahmasampattiyo attahitāya eva, cakkavattisampatti pana attahitāya, parahitāya cāti dassetuṃ sā tāsaṃ parato vuttā, etā lokiyā, imā pana lokuttarāti dassetuṃ tato paraṃ ‘‘sāvakapāramīñāṇa’’ntiādi vuttaṃ. Tatthāpi ukkaṭṭhukkaṭṭhatarukkaṭṭhatamāti dassetuṃ kamena ñāṇattayaṃ vuttaṃ. Tesaṃ pana dānassa paccayabhāvo heṭṭhā vutto eva. Etenevassa brahmasampattiyāpi paccayabhāvo dīpitoti veditabbo.

今说布施不仅能成就轮回中的殊胜成就，也能成就出离轮回的成就，为了从菩提行方面显示布施的功德，所以才说“因为布施”等等。其中，能获得帝释(Sakka)、魔罗(Māra)、梵天(Brahmā)成就的，仅仅是为了自己获得利益；而能获得转轮圣王的成就，则是为了自己和他人都能获得利益，为了显示这个意思，所以转轮圣王的成就放在帝释、魔罗、梵天成就之后说。这些是世间的成就，那些是出世间的成就，为了显示这个意思，所以在转轮圣王的成就之后说“声闻波罗蜜智”等。在“声闻波罗蜜智”等之中，为了显示越来越殊胜，次第说三种智慧。而那些智慧都是以布施为因缘，这在前面已经说过了。通过以上所说，应该知道布施也是获得梵天成就的因缘。

Dānañca nāma dakkhiṇeyyesu hitajjhāsayena vā pūjanajjhāsayena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako sattesu ekantahitajjhāsayo purisapuggalo, so ‘‘paresaṃ hiṃsati, paresaṃ vā santakaṃ haratī’’ti aṭṭhānametanti āha ‘‘dānaṃ dadanto sīlaṃ samādātuṃ sakkotī’’ti. Sīlasadiso alaṅkāro natthīti akittimaṃ hutvā sabbakālaṃ sobhāvisesāvahattā. Sīlapupphasadisaṃ pupphaṃ natthīti etthāpi [Pg.69] eseva nayo. Sīlagandhasadiso gandho natthīti ettha ‘‘candanaṃ tagaraṃ vāpī’’tiādikā (dha. pa. 55) gāthā, ‘‘gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutenā’’tiādikā (jā. 2.17.55) ca vattabbā. Sīlañhi sattānaṃ ābharaṇañceva alaṅkāro ca gandhavilepanañca parassa dassanīyabhāvāvahañca. Tenāha ‘‘sīlālaṅkārena hī’’tiādi.

布施是指以利益或恭敬应供者的心态，将自己拥有的东西施舍给他人。因此，布施者是彻底怀着利益众生之心的个人(purisapuggalo)。说“布施者会伤害他人或夺取他人财物”是不可能的，所以说“布施的同时也能受持戒律”。没有比戒律更美好的装饰，因为它是不造作的，并且在任何时候都能带来特殊的庄严。没有比戒律之花更美好的花朵，这里也是同样的道理。没有比戒律之香更美好的香气，这里可以引用《法句经》(Dhammapada)第五十五颂“旃檀、多伽罗”等偈颂，以及《本生》(Jātaka) 2.17.55“长期修行的圣者之香气，会从身体随风飘散”等偈颂。因为戒律是众生的饰品、装饰和涂香，能使人见而生喜。因此说“以戒为装饰”等。

‘‘Ayaṃ saggo labbhatī’’ti idaṃ majjhimehi chandādīhi āraddhaṃ sīlaṃ sandhāyāha. Tenāha sakko devarājā –

“此天界可以获得”这句话，是就以中等程度的意欲等开始修习的戒行而说的。因此天帝释(Sakka Devarājā)这样说——

‘‘Hīnena brahmacariyena, khattiye upapajjati;

Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. (jā. 2.22.429);

下品梵行，投生刹帝利(khattiya)；中品梵行，生于天界；上品梵行，则得清净。

Iṭṭhoti sukho, kantoti kamanīyo, manāpoti manavaḍḍhanako, taṃ panassa iṭṭhādibhāvaṃ dassetuṃ ‘‘niccamettha kīḷā’’tiādi vuttaṃ. Niccanti sabbakālaṃ kīḷāti kāmūpasaṃhitā sukhavihārā. Sampattiyoti bhogasampattiyo. Dibbanti dibbabhavaṃ devalokapariyāpannaṃ. Sukhanti kāyikaṃ, cetasikañca sukhaṃ. Dibbasampattinti dibbabhavaṃ āyusampattiṃ, vaṇṇayasaissariyasampattiṃ, rūpādisampattiñca. Evamādīti ādi-saddena yāmādīhi anubhavitabbaṃ dibbasampattiṃ vadati.

“可爱”(Iṭṭha)是快乐，“美妙”(kanta)是令人愉悦，“称心”(manāpa)是使人心意增长。为了显示它可爱等特性，所以说“常于此嬉戏”等。“常”(nicca)是指一切时候，“嬉戏”(kīḷā)是指与欲望相关的快乐享受。“富足”(sampatti)是指财富的丰盛。“天界”(dibba)是指属于天界的生存状态，包含天界。“乐”(sukha)是指身体和精神的快乐。“天界富足”(dibbasampatti)是指天界的生存，寿命的圆满，美貌、名声和权势的圆满，以及色等方面的圆满。像这样等的“天界富足”应该理解为可以通过夜摩天(Yāma)等天界获得的各种天界的享受。

Appassādāti nirassādā paṇḍitehi yathābhūtaṃ passantehi tattha assādetabbatābhāvato. Bahudukkhāti mahādukkhā sampati, āyatiñca vipuladukkhānubandhattā. Bahupāyāsāti anekavidhaparissayā. Etthāti kāmesu. Bhiyyoti bahuṃ. Dosoti aniccatādinā, appassādatādinā ca dūsitabhāvo, yato te viññūnaṃ cittaṃ nārādhenti. Atha vā ādīnaṃ vāti pavattatīti ādīnavo, paramakapaṇatā, tathā ca kāmā yathābhūtaṃ paccavekkhantānaṃ paccupatiṭṭhanti. Lāmakabhāvoti nihīnabhāvo aseṭṭhehi sevitabbattā, seṭṭhehi na sevitabbattā ca. Saṃkilissananti vibādhetabbatā upatāpetabbatā. Nekkhamme ānisaṃsanti ettha yattakā kāmesu ādīnavā, tappaṭipakkhato tattakā nekkhamme ānisaṃsā. Api ca ‘‘nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ, nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpādato’’tiādinā [Pg.70] (sārattha. ṭī. 3.26 mahāvagge) nayena nekkhamme ānisaṃse pakāsesi, pabbajjāya, jhānādīsu ca guṇe vibhāvesi vaṇṇesi.

“少乐”（appassāda），是因为智者如实观察，认为其中没有可喜的乐味。“苦多”（bahudukkhā），是因为现前有大苦，未来还会伴随广大的苦随逐。“多忧患”（bahupāyāsa），是因为有各种各样的灾患。“此中”（ettha），指欲乐（kāma）。“更”（bhiyyo），是多的意思。“过患”（dosa），是由于无常等，以及少乐等而染污，因为它们不能令智者之心满足。或者，“过患”（ādīnava）是说它能引生，是极度贫乏，如是，欲乐如实地现起于省察者。“下劣”（lāmaka），是卑贱之义，因为它为劣者所行，不为胜者所行。“染污”（saṃkilissana），是说它能恼乱、能烧灼。“出离的功德”（nekkhamme ānisaṃsa），是说欲乐有多少过患，出离就有多少功德，与此相反。此外，还以“出离（nekkhamma），是指没有拥挤、没有染污，从欲乐中出离，从欲想中出离，从欲寻中出离，从欲热中出离，从瞋恚中出离”等等方式（见《义疏》第三卷第二十六品大品），来显示出离的功德，并阐明赞叹出家、禅定等的功德。

Vuttanayanti ettha yaṃ avuttanayaṃ ‘‘kallacitte’’tiādi, tattha kallacitteti kammaniyacitte, heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā uparidesanāya bhājanabhāvūpagamanena kammakkhamacitteti attho. Assaddhiyādayo hi yasmā cittassa rogabhūtā tadā te vigatā, tasmā arogacitteti attho. Diṭṭhimānādikilesavigamanena muducitte. Kāmacchandādivigamena vinīvaraṇacitte. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacitte. Tattha saddhāsampattiyā pasannacitte. Yadā ca bhagavā aññāsīti sambandho. Atha vā kallacitteti kāmacchandavigamena arogacitte. Muducitteti byāpādavigamena mettāvasena akathinacitte. Vinīvaraṇacitteti uddhaccakukkuccavigamena vikkhepassa vigatattā tena apihitacitte. Udaggacitteti thinamiddhavigamena sampaggahitavasena alīnacitte. Pasannacitteti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacitte, evampettha attho veditabbo.

此处所说未曾说之法，如“善心”（kallacitta）等，其中“善心”是指堪能心（kammaniyacitta），因为在之前的教法中，不信等心的垢染已经去除，可以作为接受之后教法的法器，所以是堪能心之义。不信等是心之病，当这些疾病去除后，是无病心之义。见、慢等烦恼去除后，是柔软心（muducitta）。欲贪等去除后，是无障碍心（vinīvaraṇacitta）。在正确的修行中，具备广大喜悦与欢喜，是踊跃心（udaggacitta）。此处，由于信具足，是清净心（pasannacitta）。与“当世尊（bhagavā）了知时”相关联。或者，“堪能心”（kallacitta）是因为欲贪去除而成为无病心（arogacitta）。“柔软心”（muducitta）是因为瞋恚去除，以慈心而成为不坚硬心（akathinacitta）。“无障碍心”（vinīvaraṇacitta）是因为掉举和恶作去除，散乱已去除，故是不被散乱覆盖的心（apihitacitta）。“踊跃心”（udaggacitta）是因为惛沉睡眠去除，以摄持之方式，是不懈怠心（alīnacitta）。“清净心”（pasannacitta）是因为疑去除，于正行中已决意，此处应如是理解其义。

‘‘Seyyathāpī’’tiādinā upamāvasena nesaṃ saṃkilesappahānaṃ, ariyamagguppādañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhu eva. Rajananti nīlapītādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tissameva nisajjāyaṃ, etena nesaṃ lahuvipassakatā, tikkhapaññatā, sukhapaṭipadākhippābhiññatā ca dassitā hoti. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Anavasesadiṭṭhivicikicchāmalāpagamanena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ. Pañcavidhadussīlyamalāpagamanena vītamalaṃ. Dhammacakkhunti brahmāyusutte (ma. ni. 2.383) heṭṭhimā tayo maggā vuttā, cūḷarāhulovāde (ma. ni. 3.416) āsavakkhayo, idha pana sotāpattimaggo adhippeto. ‘‘Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti tassa uppattiākāradassananti. Nanu ca maggañāṇaṃ asaṅkhatadhammārammaṇaṃ, na saṅkhatadhammārammaṇanti? Saccametaṃ. Yasmā taṃ nirodhaṃ ārammaṇaṃ katvā kiccavasena sabbasaṅkhataṃ paṭivijjhantaṃ uppajjati, tasmā tathā vuttaṃ.

以“譬如”等语，以譬喻方式显示彼等烦恼的断除与圣道的生起。‘已离黑污’即远离了黑污。‘完全地’即完全地。‘染料’指青黄等色。‘应接受’即应接受，并变得光明。‘就在那座位上’即就在那一次坐中，由此显示他们速观、利慧、乐行道与速证的特质。‘无染’指由于导致堕恶趣的贪染等去除而无染。‘无垢’指由于完全去除邪见、疑等垢秽。或者，由于初道所断烦恼的尘垢不存在而无染；由于去除五种恶戒的垢秽而无垢。‘法眼’在《梵寿经》(Brahmāyu Sutta)中是指下三种道，在《小罗睺罗教诫经》(Cūḷarāhulovāda Sutta)中指诸漏尽，此处则特指入流道。‘凡是集起法，一切皆是灭法’，此乃显示了知其生起之相。难道道智是以无为法为所缘，而非以有为法为所缘吗？确实如此。因为彼以灭为所缘，在作用时能遍知一切有为法而生起，故如是说。

‘‘Suddhaṃ vattha’’nti nidassitaupamāyaṃ idaṃ upamāsaṃsandanaṃ vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo[Pg.71], dhovanasilā viya anupubbikathā, udakaṃ viya saddhā, udake temetvā ūsagomayachārikābharehi kāḷakapadese samucchinditvā vatthassa dhovanapayogo viya saddhāsinehena temetvā temetvā satisamādhipaññāhi dose sithilī katvā sutādividhinā cittassa sodhane vīriyārambho, tena payogena vatthe nānākāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhassa vatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti. ‘‘Diṭṭhadhammā’’ti vatvā dassanaṃ nāma ñāṇadassanato aññampi atthīti taṃ nivattanatthaṃ ‘‘pattadhammā’’ti vuttaṃ. Patti ca ñāṇasampattito aññampi vijjatīti tato visesadassanatthaṃ ‘‘viditadhammā’’ti vuttaṃ. Sā pana viditadhammatā dhammesu ekadesenāpi hotīti nippadesato viditabhāvaṃ dassetuṃ ‘‘pariyogāḷhadhammā’’ti vuttaṃ, tena nesaṃ saccābhisambodhiṃyeva vibhāveti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesatova catusaccadhammaṃ samantato ogāhantaṃ paṭivijjhatīti. Sesaṃ heṭṭhā vuttanayameva.

“净布”譬喻所示：此譬喻的相应，心犹如布，布被外来垢秽染污，犹如心被贪欲等垢秽染污；次第说法犹如洗衣石，信犹如水；在水中浸湿后，用碱、牛粪、灰烬等去除黑污处，犹如以信的润泽反复浸润，以念、定、慧令过失松动，再以闻等方法净化自心而发起精勤；以彼精勤，布上各种黑污去除，犹如发起精勤而镇伏烦恼；染料犹如圣道，以彼使净布光明，犹如以道力遍净被镇伏烦恼的心。‘现见法’是说除了智见之外还有其他见，为遮止彼等，故说‘证得法’；证得除了智成就之外还有其他，为显示其殊胜，故说‘了知法’；彼了知法性即使只是一部分，为显示无余地了知，故说‘彻悟法’，由此阐明他们对诸谛的现等觉。因为道智以一刹那现观的方式，完成遍知等作用，无余地周遍深入四圣谛法而通达。其余如前已说。

77. Cīvaradānādīnīti cīvarādiparikkhāradānaṃ sandhāyāha. Yo hi cīvarādike aṭṭha parikkhāre, pattacīvarameva vā sotāpannādiariyassa, puthujjanasseva vā sīlasampannassa datvā ‘‘idaṃ parikkhāradānaṃ anāgate ehibhikkhubhāvāya paccayo hotū’’ti patthanaṃ paṭṭhapesi, tassa ca sati adhikārasampattiyaṃ buddhānaṃ sammukhībhāve iddhimayaparikkhāralābhāya saṃvattatīti veditabbaṃ. Vassasatikattherā viya ākappasampannāti adhippāyo.

77. “布施衣等”，是说布施衣等资具。若有人将衣等八种资具，或者仅仅是衣钵，布施给入流等圣者，或者布施给具戒的凡夫，并且发愿说：‘愿此资具的布施，成为未来获得“来！比丘”身份的因缘’，当彼具备殊胜的条件时，在诸佛面前获得神通所化的资具，应如是知。意谓如百岁长老(Vassasatikatthera)般威仪具足。

Sandassesīti suṭṭhu paccakkhaṃ katvā dassesi. Idhalokatthanti idhalokabhūtaṃ khandhapañcakasaṅkhātamatthaṃ. Paralokatthanti etthāpi eseva nayo. Dassesīti sāmaññalakkhaṇato, salakkhaṇato ca dassesi. Tenāha ‘‘anicca’’ntiādi. Tattha hutvā abhāvato aniccanti dassesi. Udayabbayapaṭipīḷanato dukkhanti dassesi. Avasavattanato anattāti dassesi. Ime ruppanādilakkhaṇā pañcakkhandhāti rāsaṭṭhena khandhe dassesi. Ime cakkhādisabhāvā nissattanijjīvaṭṭhena aṭṭhārasa dhātuyoti dassesi. Imāni cakkhādisabhāvāneva dvārārammaṇabhūtāni dvādasa āyatanānīti dassesi. Ime [Pg.72] avijjādayo jarāmaraṇapariyosānā dvādasa paccayadhammā paṭiccasamuppādoti dassesi. Rūpakkhandhassa heṭṭhā vuttanayena paccayato cattāri, khaṇato ekanti imāni pañca lakkhaṇāni dassesi. Tathāti iminā ‘‘pañca lakkhaṇānī’’ti padaṃ ākaḍḍhati. Dassentoti iti-saddo nidassanattho, evanti attho. Nirayanti aṭṭhamahānirayasoḷasaussadanirayappabhedaṃ sabbaso nirayaṃ dassesi. Tiracchānayoninti apadadvipadacatuppadabahuppadādibhedaṃ migapasupakkhisarīsapādivibhāgaṃ nānāvidhaṃ tiracchānalokaṃ. Pettivisayanti khuppipāsikavantāsikaparadattūpajīvinijjhāmataṇhikādibhedabhinnaṃ nānāvidhaṃ petasattalokaṃ. Asurakāyanti kālakañcikāsuranikāyaṃ. Evaṃ tāva duggatibhūtaṃ paralokatthaṃ vatvā idāni sugatibhūtaṃ vattuṃ ‘‘tiṇṇaṃ kusalānaṃ vipāka’’ntiādi vuttaṃ. Vehapphale subhakiṇṇeyeva saṅgahetvā asaññīsu, arūpīsu ca sampattiyā dassetabbāya abhāvato duviññeyyatāya ‘‘navannaṃ brahmalokāna’’ntveva vuttaṃ.

“善示”，是说善为现见而显示。“此世义”，是说此世中由五蕴所构成之义。“他世义”，此处亦同此理。“显示”，是从共相与自相来显示。因此说“无常”等。其中，因曾有而复无，故显示为“无常”；因生灭逼迫，故显示为“苦”；因不能自主，故显示为“无我”。此等具变坏等相者为五蕴，以积聚义显示为“蕴”。此等具眼等自性者，以无有情、无生命义显示为“十八界”。此等眼等自性，作为门与所缘，显示为“十二处”。此等无明等以老死为终之十二缘法，显示为“缘起”。对于色蕴，依前述之理，从缘有四相，从刹那有一相，如是显示五相。“如是”一词，由此引出“五相”之语。对于“显示”(dassento)一词，其中的‘iti’(如是)是用于指示，意为“就是这样”。“地狱”，即显示八大热地狱、十六游增地狱等所有地狱。“畜生趣”，即显示无足、二足、四足、多足等类别，以及各种走兽、飞禽、爬虫等不同种类的畜生世界。“饿鬼界”，即显示饥渴鬼、食吐鬼、依他施活命鬼、焦渴鬼等各种不同的饿鬼众生世界。“阿修罗身”，即指黑甘肢咖(kālakañcikā)阿修罗族。如是先说恶趣之他世义，今为说善趣，故说“三善业之果报”等。将诸梵天摄于遍净天(Subhakiṇṇa)与广果天(Vehapphala)中，又因无想有情天(Asaññī)与无色界天(Arūpī)之成就难以显示、难以了知，故仅说“九梵天界”。

Gaṇhāpesīti te dhamme samādinne kārāpesi.

“令受持”，即令他们实践所受持之法。

Samuttejanaṃ nāma samādinnadhammānaṃ yathā anupakārakā dhammā parihāyanti, pahīyanti ca, upakārakā dhammā parivaḍḍhanti, visujjhanti ca, tathā nesaṃ ussāhuppādananti āha ‘‘abbhussāhesī’’ti. Yathā pana taṃ ussāhuppādanaṃ hoti, taṃ dassetuṃ ‘‘idhalokatthañcevā’’tiādi vuttaṃ. Tāsetvā tāsetvāti paribyattabhāvāpādanena tejetvā tejetvā. Adhigataṃ viya katvāti yesaṃ katheti, tehi tamatthaṃ paccakkhato anubhuyyamānaṃ viya katvā. Veneyyānañhi buddhehi pakāsiyamāno attho paccakkhatopi pākaṭataro hutvā upaṭṭhāti. Tathā hi bhagavā evaṃ thomīyati –

所谓“激励”，是指对于已受持之法，为令无益之法衰退、断除，有益之法增长、清净，而生起彼等之热忱，因此说“他策励”。为说明此热忱如何生起，故说“此世之义”等。“再三激励”，即通过使其熟练通达而反复策励。“如已证得”，是说为谁宣说，便令其如亲身体证其义。因为诸佛为所化有情开示义理时，其义理会比亲眼所见更为明显地呈现。世尊即是如是受赞叹：

‘‘Ādittopi ayaṃ loko, ekādasahi aggibhi;

Na tathā yāti saṃvegaṃ, sammohapaliguṇṭhito.

此世为火所炽燃，十一烈焰灼心田，然为愚痴所蔽盖，迷惑缠缚无惊颤。

Sutvādīnavasaññuttaṃ, yathā vācaṃ mahesino;

Paccakkhatopi buddhānaṃ, vacanaṃ suṭṭhu pākaṭa’’nti.

闻说危难相关法，大仙所言亦如是，诸佛亲证之言教，更为善妙极显了。

Tenāha ‘‘dvattiṃsakammakāraṇapañcavīsatimahābhayappabhedañhī’’tiādi. Dvattiṃsakammakāraṇāni ‘‘hatthampi chindantī’’tiādinā (ma. ni. 1.178) dukkhakkhandhasutte āgatanayena [Pg.73] veditabbāni. Pañcavīsatimahābhayāni ‘‘jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhaya’’ntiādinā (cūḷani. 123) tattha tattha sutte āgatanayena veditabbāni. Āghātanabhaṇḍikā adhikuṭṭanakaḷiṅgaraṃ, yaṃ ‘‘accādhāna’’ntipi vuccati.

因此说：“三十二种业罚、二十五种大怖畏之差别”等。三十二种业罚，当知是依《苦蕴经》(M.I,178)中“即使砍断手”等文而来。二十五种大怖畏，当知是依诸经中“生怖畏、老怖畏、病怖畏、死怖畏”等文而来。杀具(Āghātanabhaṇḍikā)是过度捶打的刑具，亦称“极刑”(accādhāna)。

Paṭiladdhaguṇena codesīti ‘‘taṃtaṃguṇādhigamena ayampi tumhehi paṭiladdho, ānisaṃso ayampī’’ti paccakkhato dassento ‘‘kiṃ ito pubbe evarūpaṃ atthī’’ti codento viya ahosi. Tenāha ‘‘mahānisaṃsaṃ katvā kathesī’’ti.

以所获功德而策励，是说他仿佛在当面展示“你们也因证得彼彼功德而获得此，此亦是功德”，并诘问“此前曾有如是之事吗？”因此说“开示了大利益”。

Tappaccayañca kilamathanti saṅkhārapavattihetukaṃ tasmiṃ tasmiṃ sattasantāne uppajjanakaparissamaṃ saṃvighātaṃ vihesaṃ. Idhāti heṭṭhā paṭhamamaggādhigamatthāya kathāya. Sabbasaṅkhārūpasamabhāvato santaṃ. Atittikaraparamasukhatāya paṇītaṃ. Sakalasaṃsārabyasanato tāyanatthena tāṇaṃ. Tato nibbindahadayānaṃ nilīyanaṭṭhānatāya leṇaṃ. Ādi-saddena gatipaṭisaraṇaṃ paramassāsoti evamādīnaṃ saṅgaho.

“缘彼之疲劳”，是指以诸行之存续为因，于彼彼众生相续中生起之劳苦、恼乱、伤害。“于此”，是指在为证初道而说之法中。因一切行止息之故，为“寂静”。因其为无厌足之至上安乐，故为“殊胜”。因能从一切轮回灾患中守护，故为“救护所”。对心生厌离者而言，是隐避之处，故为“归宿处”。“等”字，摄集了归趣、依处、究竟慰安等义。

Mahājanakāyapabbajjāvaṇṇanā

大迦那咖众人出家释义

80. Saṅghappahonakānaṃ bhikkhūnaṃ abhāvā ‘‘saṅghassa aparipuṇṇattā’’ti vuttaṃ. Dve aggasāvakā eva hi tadā ahesuṃ.

80. 因无足够组成僧团的比丘，故说“僧团不圆满”。当时确实只有两位上首弟子。

Cārikāanujānanavaṇṇanā

游行许可释义

86. ‘‘Kadā udapādī’’ti pucchaṃ ‘‘sambodhito’’tiādinā saṅkhepato vissajjetvā puna taṃ vitthārato dassetuṃ ‘‘bhagavā kirā’’tiādi vuttaṃ. Pitu saṅgahaṃ karonto vihāsi sambodhito ‘‘satta saṃvaccharāni satta māse satta divase’’ti ānetvā sambandho, tañca kho veneyyānaṃ tadā abhāvato. Kilañjehi bahi chādāpetvā, vatthehi anto paṭicchādāpetvā, upari ca vatthehi chādāpetvā, tassa heṭṭhā suvaṇṇa…pe… vitānaṃ kārāpetvā. Mālāvacchaketi pupphamālāhi vacchākārena veṭhite. Gandhantareti cāṭibharitagandhassa antare. Pupphānīti cāṭiādibharitāni jalajapupphāni ceva caṅkotakādibharitāni thalajapupphāni ca.

86. 对于“何时生起？”的提问，先以“从觉悟时”等语作了简要回答，之后为详细开示，而说“据说世尊……”等。为了帮助父亲而住世。“从觉悟起，七年七月又七日”，此句的关联在于，当时尚无可教化者。命人以草席覆盖外部，以布幔遮蔽内部，上方亦以布幔覆盖，其下设黄金……（中略）……天篷。“花饰”(Mālāvacchake)指以花环作成犊形围绕。“香隙”(Gandhantare)指装满香的瓮与瓮之间。“花”(Pupphāni)指满盛于瓮等容器中的水生花，以及满盛于篮等容器中的陆生花。

Kāmañcāyaṃ [Pg.74] rājā buddhapitā, tathāpi buddhā nāma lokagaruno, na te kenaci vase vattetabbā, atha kho te eva pare attano vase vattenti, tasmā rājā ‘‘nāhaṃ bhikkhusaṅghaṃ demī’’ti āha.

这位国王虽然是佛陀之父，但诸佛乃世间之师，不受任何人支配，反而能支配他人。因此国王说：“我不施予比丘僧团。”

Dānamukhanti dānakaraṇūpāyaṃ, dānavattanti attho. Na dāni me anuññātāti idāni me dānaṃ na anuññātā, no na anujānantīti attho.

“施门”(Dānamukhaṃ)是布施的方法，义为布施之事。“今不许我”(Na dāni me anuññātā)是说“如今我不被允许布施”，而非“（他们）不允许”之义。

Paritassanajīvitanti dukkhajīvikā dāliddiyanti attho.

“忧恼活命”(Paritassanajīvitaṃ)，义为痛苦的生计、贫穷。

Sabbesaṃ bhikkhūnaṃ pahosīti bhagavato aṭṭhasaṭṭhi ca bhikkhusatasahassānaṃ bhāgato dātuṃ pahosi, na sabbesaṃ pariyattabhāvena. Tenāha ‘‘senāpatipi attano deyyadhammaṃ adāsī’’ti. Jeṭṭhikaṭṭhāneti jeṭṭhikadeviṭṭhāne.

“足供一切比丘”，是说足以分给世尊及六百八十万比丘，而非对所有人皆充足之义。因此说：“将军亦布施了自己的供养物。”“于长者位”(Jeṭṭhikaṭṭhāne)，即于主妃之位。

Tatheva katvāti carapurise ṭhapetvā. Sucinti suddhaṃ. Paṇītanti uḷāraṃ, bhāvanapuṃsakañcetaṃ ‘‘ekamanta’’ntiādīsu (pārā. 2) viya. Bhañjitvāti madditvā, pīḷetvāti attho. Jātisappikhīrādīhiyevāti antojātasappikhīrādīhiyeva, amhākameva gāviādito gahitasappiādīhiyevāti attho.

“如是而作”，指安置探子。“净”(Suciṃ)，即清净。“精”(Paṇītaṃ)，即殊胜；此为中性词，作副词用，如“在一旁”(ekamantaṃ)等。“破碎”(Bhañjitvā)，义为碾碎、压榨。“唯以自生之酥乳等”(Jātisappikhīrādīhiyeva)，即唯以自家所生之酥乳等，义为唯以从自家牛等所获之酥油等。

90. Parāpavādaṃ, parāpakāraṃ, sītuṇhādibhedañca guṇāparādhaṃ khamati sahati adhivāsetīti khanti. Sā pana yasmā sīlādīnaṃ paṭipakkhadhamme savisesaṃ tapati santapati vidhamatīti paramaṃ uttamaṃ tapo. Tenāha ‘‘adhivāsanakhanti nāma paramaṃ tapo’’ti. ‘‘Adhivāsanakhantī’’ti iminā dhammanijjhānakkhantito viseseti. Titikkhanaṃ khamanaṃ titikkhā.Akkharacintakā hi khamāyaṃ titikkhā-saddaṃ vaṇṇenti. Tenevāha ‘‘khantiyā eva vevacana’’ntiādi. Sabbākārenāti santapaṇītanipuṇasivakhemādinā sabbappakārena. So pabbajito nāma na hoti pabbājitabbadhammassa apabbājanato. Tasseva tatiyapadassa vevacanaṃ anatthantarattā.

90. 能忍受他人之诽谤、伤害，及寒热等差别与德失，此即容忍、忍耐、安忍，是为“忍”(khanti)。又，此忍因能特别地烧灼、遍烧、摧破戒等之对立法，故为最上、殊胜之“苦行”(tapo)。因此说：“安忍是名为最上之苦行。”以“安忍”(adhivāsanakhanti)一词，简别于“法审察忍”(dhammanijjhānakkhanti)。忍耐、堪忍，是为“堪忍”(titikkhā)。确实，语文学家将“堪忍”一词释为“忍”。因此说：“此即是忍的同义词”等。“以一切相”，即以寂静、殊胜、善巧、吉祥、安稳等一切方式。彼不名为“出家者”，因未舍弃应舍之法故。此即第三句之同义词，二者意义无别。

‘‘Na hī’’tiādinā taṃ evatthaṃ vivarati. Uttamatthena paramanti vuccati para-saddassa seṭṭhavācakattā, ‘‘puggalaparoparaññū’’tiādīsu (a. ni. 7.68; netti. 118) viya. Paranti aññaṃ. Idāni para-saddaṃ aññapariyāyameva gahetvā atthaṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Malassāti pāpamalassa. Apabbājitattāti anīhaṭattā anirākatattā[Pg.75]. Samitattāti nirodhitattā tesaṃ pāpadhammānaṃ. ‘‘Samitattā hi pāpānaṃ samaṇoti pavuccatī’’ti hi vuttaṃ.

以“非”等句阐明此义。“最上”(paramaṃ)是因“para”一词有“殊胜”之义，如“知个人胜劣者”(puggalaparoparaññū)等(《增支部》7.68;《导论》118)中所说。“他”(paraṃ)指他人。今仅取“para”一词为“其他”的同义词，为示其义，故说“或者”等。“垢”(malassa)，即罪恶之垢。“未舍离故”(apabbājitattā)，即未被移走、未被摈除故。“寂静故”(samitattā)，即彼诸恶法已止息故。经中亦说：“诸恶寂静故，是名为沙门。”

Apica bhagavā bhikkhūnaṃ pātimokkhaṃ uddisanto pātimokkhakathāya ca sīlapadhānattā sīlassa ca visesato doso paṭipakkhoti tassa niggaṇhanavidhiṃ dassetuṃ ādito ‘‘khantī paramaṃ tapo’’ti āha, tena aniṭṭhassa paṭihananūpāyo vutto, titikkhāgahaṇena pana iṭṭhassa, tadubhayenapi uppannaṃ ratiṃ abhibhuyya viharatīti ayamattho dassitoti. Taṇhāvānassa vūpasamanato nibbānaṃ paramaṃ vadanti buddhā. Tattha khantiggahaṇena payogavipattiyā abhāvo dassito, titikkhāgahaṇena āsayavipattiyā abhāvo. Tathā khantiggahaṇena parāparādhasahatā, titikkhāgahaṇena paresu anaparajjhanā dassitā. Evaṃ kāraṇamukhena anvayato pātimokkhaṃ dassetvā idāni byatirekato taṃ dassetuṃ ‘‘na hī’’tiādi vuttaṃ, tena yathā sattānaṃ jīvitā voropanaṃ, pāṇileḍḍudaṇḍādīhi vibādhanañca ‘‘parūpaghāto, paraviheṭhana’’nti vuccati, evaṃ tesaṃ mūlasāpateyyāvaharaṇaṃ, dāraparāmasanaṃ, visaṃvādanaṃ, aññamaññabhedanaṃ, pharusavacanena mammaghaṭṭanaṃ, niratthakavippalāpo, parasantakagijjhanaṃ, ucchedavindanaṃ, micchābhinivesanañcaupaghāto, viheṭhanañca hotīti yassa kassaci akusalassa kammapathassa, kammassa ca karaṇena pabbajito, samaṇo ca na hotīti dasseti.

再者，世尊为诸比丘说波罗提木叉时，因波罗提木叉之说以戒为首，而过失又特别是戒的对敌，为示降伏之法，故首先说“忍乃最上之苦行”。此句说明了击退不可意事之法，而以“堪忍”(titikkhā)对治可意事，以此二者而住于降伏已生之喜乐，此义即被开示。诸佛说，因渴爱之箭已寂息，故涅槃为最上。于此，以“忍”(khanti)开示了加行无失，以“堪忍”(titikkhā)开示了意乐无失。同样，以“忍”开示了能忍他人之过，以“堪忍”开示了不犯于他人。如是，从因缘之门顺说波罗提木叉后，今为逆说，故云“非”等。此即开示：如夺众生之命，以手、土块、木杖等伤害，名为“害他”(parūpaghāto)、“恼他”(paraviheṭhana)；同理，夺其根本财产、触犯其妻、欺诈、离间、以粗语触其心髓、无义闲谈、贪他之物、持断灭见、起错误执著等，凡行此等任何不善业道及业者，皆不名为出家者、沙门。

Sabbākusalassāti sabbassāpi dvādasākusalacittuppādasaṅgahitassa sāvajjadhammassa. Karaṇaṃ nāma tassa attano santāne uppādananti tappaṭikkhepato akaraṇaṃ ‘‘anuppādana’’nti vuttaṃ. ‘‘Kusalassā’’ti idaṃ ‘‘etaṃ buddhāna sāsana’’nti vakkhamānattā ariyamaggadhamme, tesañca sambhārabhūte tebhūmakakusaladhamme sambodhetīti āha ‘‘catubhūmakakusalassā’’ti. Upasampadāti upasampādanaṃ, taṃ pana tassa samadhigamoti āha ‘‘paṭilābho’’ti. Cittajotananti cittassa pabhassarabhāvakaraṇaṃ sabbaso parisodhanaṃ. Yasmā aggamaggasamaṅgino cittaṃ sabbaso pariyodapīyati nāma, aggaphalakkhaṇe pana pariyodapitaṃ hoti puna pariyodapetabbatāya abhāvato, iti pariniṭṭhitapariyodapanataṃ sandhāyāha ‘‘taṃ pana arahattena hotī’’ti. Sabbapāpaṃ pahāya tadaṅgādivasenevāti adhippāyo. ‘‘Sīlasaṃvarenā’’ti hi iminā tebhūmakassāpi saṅgahe itarappahānānampi saṅgaho hotīti, evañca katvā sabbaggahaṇaṃ samatthitaṃ hoti[Pg.76]. Samathavipassanāhīti lokiyalokuttarāhi samathavipassanāhi. Sampādetvāti nipphādetvā. Sampādanañcettha hetubhūtāhi phalabhūtassa sahajātāhipi, pageva purimasiddhāhīti daṭṭhabbaṃ.

一切不善法(sabbākusalassa)，即包含十二不善心生起的一切有过之法。所谓“作”(karaṇaṃ)，即令其在自己相续中生起；对其否定，故说“不作”即“不生起”(anuppādanaṃ)。“善法”(kusalassa)者，因将说“此是诸佛之教导”(etaṃ buddhāna sāsanaṃ)，故指圣道法及其资粮——三界善法，是故说为“四地善法”(catubhūmakakusalassa)。圆满成就(upasampadā)，即是令其圆满(upasampādanaṃ)，此亦是彼之成就，故说为“获得”(paṭilābho)。令自心清净(cittajotanaṃ)，即令心光明、彻底清净。因为，具足最上道者的心名为彻底清净，而在最上果的刹那，心已然清净，无须再令其清净，因此针对已圆满的清净说：“彼则由阿罗汉果(arahatta)而有”。其意为：通过支分断(tadaṅga)等方式舍弃一切恶。以“戒律仪”(sīlasaṃvara)包含三界善法，亦包含其他断除，如此，“一切”的含义便得以圆满成立。由止观(samathavipassanāhi)，即由世间与出世间之止观。成就(sampādetvā)，即圆满(nipphādetvā)。此处的成就，当知是由作为因的（止观）以及与果俱生的（止观）所圆满，更何况是先前已成就的（止观）。

Kassacīti hīnādīsu kassaci sattassa kassaci upavādassa, tena davakamyatāyapi upavadanaṃ paṭikkhipati. Upaghātassa akaraṇanti etthāpi ‘‘kassacī’’ti ānetvā sambandho. Kāyenāti ca nidassanamattametaṃ manasāpi paresaṃ anatthacintanādivasena upaghātakaraṇassa vajjetabbattā. Kāyenāti vā ettha arūpakāyassāpi saṅgaho daṭṭhabbo, na copanakāyakarajakāyānameva. Pa atimokkhanti pakārato ativiya sīlesu mukhyabhūtaṃ. ‘‘Atipamokkha’’nti tameva padaṃ upasaggabyattayena vadati. Evaṃ bhedato padavaṇṇanaṃ katvā tatvato vadati ‘‘uttamasīla’’nti. ‘‘Pāti vā’’tiādinā pālanato rakkhaṇato ativiya mokkhanato ativiya mocanato pātimokkhanti dasseti. ‘‘Pāpā ati mokkhetīti atimokkho’’ti nimittassa kattubhāvena upacaritabbato. Yo vā nanti yo vā puggalo naṃ pātimokkhasaṃvarasīlaṃ pāti samādiyitvā avikopento rakkhati, taṃ ‘‘pātī’’ti laddhanāmaṃ pātimokkhasaṃvarasīle ṭhitaṃ mokkhetīti pātimokkhanti ayamettha saṅkhepo, vitthārato pana pātimokkhapadassa attho visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. ṭī. 1.14) vuttanayena veditabbo.

“‘对于任何’(kassaci)是指对于任何卑劣等众生，对于任何诽谤，由此，即使是出于戏谑(davakamyatā)的欲望，也拒绝诽谤。‘不伤害’(upaghātassa akaraṇaṃ)，此处亦应将‘任何’(kassacī)一词引入来关联。‘以身’(kāyena)仅是举例说明，因为即使是以心，通过思惟他人不善等方式造成伤害也应避免。或者说，此处的‘身’(kāya)亦应理解为包括无色身(arūpakāya)，而非仅限于色身(rūpakāya)或业生身(karajakāya)。‘波罗提木叉’(pātimokkha)是各种戒中极其主要的。‘Atipamokkha’一词是通过前缀(upasagga)的变换而说的。这样从分别上对该词作了释义后，从实质上说，它是‘最上戒’(uttamasīla)。通过‘守护’(pāti)等词，（作者）指出，由于守护(pālana)、保护(rakkhaṇa)，以及极其解脱(mokkhana)、极其释放(mocana)，故称‘波罗提木叉’。‘从恶(pāpā)中极其解脱(ati mokkheti)，故为 atimokkho’，这是由于将作用(nimitta)转喻为主事者(kattu)。或者说，若有某个人(puggala)受持波罗提木叉律仪戒(pātimokkha-saṃvara-sīla)后，不毁坏地守护它，此戒能解脱(mokkheti)那个安住于波罗提木叉律仪戒、被称为‘守护者’(pātī)的人，故称‘波罗提木叉’。这是此处的简要释义。至于对‘波罗提木叉’一词的详细含义，则应按照《清净道论释》(Visuddhimaggasaṃvaṇṇanā)（即《清净道论大疏》1.14）中所说的方法来理解。”

Mattaññutāti bhojane mattaññutā, sā pana visesato paccayasannissitasīlavasena gahetabbāti āha ‘‘paṭiggahaṇaparibhogavasena pamāṇaññutā’’ti. Ājīvapārisuddhisīlavasenāpi gayhamāne ‘‘pariyesanavissajjanavasenā’’tipi vattabbaṃ. Saṅghaṭṭanavirahitanti janasaṅghaṭṭanavirahitaṃ, nirajanasambādhaṃ vivittanti attho. Catupaccayasantoso dīpito paccayasantosatāsāmaññena itaradvayassāpi lakkhaṇahāranayena jotitabhāvato. ‘‘Aṭṭhasamāpattivasibhāvāyā’’ti iminā payojanadassanavasena yadatthaṃ vivittasenāsanasevanaṃ icchitaṃ, so adhicittānuyogo vutto. Aṭṭha samāpattiyo cettha vipassanāya pādakabhūtā adhippetā, na yā kācīti sakalassāpi adhicittānuyogassa jotitabhāvo veditabbo.

“知量”(mattaññutā)是指于饮食知量。但此知量应特别依资具依止戒(paccayasannissita-sīla)来理解，因此说“于领受与受用方面知量”(paṭiggahaṇa-paribhoga-vasena pamāṇaññutā)。如果依活命遍净戒(ājīvapārisuddhi-sīla)来理解，则亦应说“于寻求与舍弃方面知量”(pariyesana-vissajjana-vasena)。“远离愦闹”(saṅghaṭṭanavirahitaṃ)是指远离人群的愦闹，意为没有拥挤的寂静(vivitta)之处。四资具知足(catupaccayasantoso)已被阐明，因为资具知足是通相，故通过特征引导法，其余两种（资具的知足）亦已显明。“为了八等至(aṭṭha-samāpatti)的自在”这句话，通过显示其目的，说明了为何期望居住于寂静的坐卧处，此即是增上心(adhicitta)的修行。此处的八等至，意指作为观(vipassanā)之基础的等至，而非任何等至，当知此句已阐明全部的增上心修行。

Devatārocanavaṇṇanā

诸天启请释义

91. Ettāvatāti [Pg.77] ettakena suttapadesena. Tatthāpi ca iminā…pe… kathanena suppaṭividdhabhāvaṃ pakāsetvāti yojanā. Ca-saddo byatirekattho, tena idāni vuccamānatthaṃ ullaṅgeti. Ekamidāhanti ekaṃ ahaṃ. Idaṃ-saddo nipātamattaṃ. Ādi-saddena ‘‘bhikkhave samaya’’nti evamādi pāṭho saṅgahito. Ahaṃ bhikkhave ekaṃ samayanti evaṃ pettha padayojanā.

91. “至此”(ettāvatā)即指此段经文(suttapada)。又，其文句组织应为：通过此等……言说，开示了通达(suppaṭividdha)之义。“ca”字是区别义(byatirekattha)，因此它超越了现在所说的意义。“ekamidāhaṃ”即是“ekaṃ ahaṃ”(我于一时)。“idaṃ”字仅是助词(nipāta)。“等”(ādi)字包含了“诸比丘(bhikkhave)，于一时(samayaṃ)”等文句。“我，诸比丘，于一时”(ahaṃ bhikkhave ekaṃ samayaṃ)，此处的词语应如是连接。

Subhagavaneti subhagattā subhagaṃ, sundarasirikattā, sundarakāmattā vāti attho. Subhagañhi taṃ sirisampattiyā, sundare cettha kāme manussā patthenti. Bahujanakantatāyapi taṃ subhagaṃ. Vanayatīti vanaṃ, attasampattiyā attani sinehaṃ uppādetīti attho. Vanute iti vā vanaṃ, attasampattiyā eva ‘‘maṃ paribhuñjathā’’ti satte yācati viyāti attho. Subhagañca taṃ vanañcāti subhagavanaṃ, tasmiṃ subhagavane. Aṭṭhakathāyaṃpana kiṃ iminā papañcenāti ‘‘evaṃ nāmake vane’’ti vuttaṃ. Kāmaṃ sālarukkhopi ‘‘sālo’’ti vuccati, yo koci rukkhopi vanappati jeṭṭhakarukkhopi. Idha pana pacchimo eva adhippetoti āha ‘‘vanappatijeṭṭhakassa mūle’’ti. Mūlasamugghātavasenāti anusayasamucchindanavasena.

“于妙林(Subhagavane)”者，因其美好(subhaga)，故名“美好”；义即因其具足庄严(sundarasiri)或美好欲乐(sundarakāma)。此地因财富(sirisampatti)而美好，人们在此希求美好的欲乐。亦因其为众人所喜爱(bahujanakanta)而美好。“令人生爱，故名为林(vana)”，义即因其自身圆满而令人生起爱恋(sineha)。或“求请，故名为林(vana)”，义即因其自身圆满，犹如向众生(satta)求请：“请享用我吧！”美好(subhaga)且是林(vana)，故名“妙林”(Subhagavana)，即在此妙林中。然而，义注(aṭṭhakathā)中说：“何须如此戏论(papañca)？”而说：“在如是名称的林中”。诚然，娑罗树(sālarukkha)亦称“娑罗”(sāla)，任何树、林中大树(vanappati)、最胜树(jeṭṭhakarukkha)亦然。但此处意指后者，故说“在林中最胜树下”。“以根拔除”(mūlasamugghātavasena)即是以断除随眠(anusaya)的方式。

Na vihāyantīti akuppadhammatāya na vijahanti. ‘‘Na kañci sattaṃ tapantīti atappā’’ti idaṃ tesu tassā samaññāya niruḷhatāya vuttaṃ, aññathā sabbepi suddhāvāsā na kañci sattaṃ tapantīti atappā nāma siyuṃ. ‘‘Na vihāyantī’’tiādinibbacanesupi eseva nayo. Sundaradassanāti dassanīyāti ayamatthoti āha ‘‘abhirūpā’’tiādi. Sundarametesaṃ dassananti sobhanametesaṃ cakkhunā dassanaṃ, viññāṇena dassanaṃ pīti attho. Sabbe heva…pe… jeṭṭhā pañcavokārabhave tato visiṭṭhānaṃ abhāvato.

“不离”(na vihāyanti)者，因其法不动摇(akuppadhamma)，故不舍离。“不恼害任何众生，故名‘无热’(Atappā)”——此说乃因该名称于彼天中已成定称，否则，所有净居天(suddhāvāsā)皆不恼害任何众生，便都应名为“无热”了。“不离”等词的解释，准此可知。“善见”(Sundaradassanā)者，义即可爱(dassanīyā)，故说“美丽”(abhirūpā)等。“彼之见为美”(sundaram etesaṃ dassanaṃ)义为：以眼见之是美好的，以意识见之亦是美好的。所有这些……乃至……在五蕴有(pañcavokārabhava)中是最胜者，因无有比他们更殊胜者。

Sattannaṃ buddhānaṃ vasenāti sattannaṃ sammāsambuddhānaṃ apadānavasena. Avihehi ajjhiṭṭhena ekena avihābrahmunā kathitā tehi sabbehi kathitā nāma hontīti vuttaṃ ‘‘tathā avihehī’’ti. Eseva nayo sesesupi. Tenāha bhagavā ‘‘devatā maṃ etadavocu’’nti. Yaṃ pana pāḷiyaṃ ‘‘anekāni devatāsatānī’’ti vuttaṃ, taṃ sabbaṃ pacchā attano sāsane [Pg.78] visesaṃ adhigantvā tattha uppannānaṃ vasena vuttaṃ. Anusandhidvayampīti dhammadhātupadānusandhi, devatārocanapadānusandhīti duvidhaṃ anusandhiṃ. Niyyātentoti nigamento. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyamevāti.

“依七佛”者，即依七位正等觉者的本生事迹(apadāna)而言。由一位无烦天(Avihā)的梵天所启请而说，即被视为由所有无烦天人所说，故言“如是无烦天”。其余亦同此理。因此世尊(bhagavā)说：“诸天对我说了此义”。至于经(pāḷi)中所说“成百上千的诸天”，是指后来在我的教法中证得殊胜而生于彼处者。“两种连接”(anusandhidvayaṃ)即法界句的连接与诸天启请句的连接此二种连接。“引向”(niyyātento)即是作结论(nigamento)。此处义理未分别处，亦极易了知。

Mahāpadānasuttavaṇṇanāya līnatthappakāsanā.

《大本经》释义之隐义阐明

2. Mahānidānasuttavaṇṇanā

2. 大因缘经释义

Nidānavaṇṇanā

因缘释义

95. Janapadinoti [Pg.79] janapadavanto, janapadassa vā issarasāmino rājakumārā gottavasena kurū nāma. Tesaṃ nivāso yadi eko janapado, kathaṃ bahuvacananti āha ‘‘ruḷhisaddenā’’ti. Akkharacintakā hi īdisesu ṭhānesu yutte viya īdisaliṅgavacanāni icchanti. Ayamettha ruḷhi yathā aññatthāpi ‘‘aṅgesu viharati, mallesu viharatī’’ti ca. Tabbisesanepi janapadasadde jātisadde ekavacanameva. Aṭṭhakathācariyā panāti pana-saddo visesatthajotano, tena ‘‘puthuatthavisayatāya evetaṃ puthuvacana’’nti ‘‘bahuke panā’’tiādinā vakkhamānaṃ visesaṃ joteti. Sutvāti mandhātumahārājassa ānubhāvadassanānusārena paramparānugataṃ kathaṃ sutvā. Anusaṃyāyantenāti anuvicarantena. Etesaṃ ṭhānanti candimasūriyamukhena cātumahārājikabhavanamāha. Tenāha ‘‘tattha agamāsī’’tiādi. Soti mandhātumahārājā. Tanti cātumahārājikarajjaṃ. Gahetvāti sampaṭicchitvā. Puna pucchi pariṇāyakaratanaṃ.

95. “国土(Janapadino)”指拥有国土之人，或为国土的自在之主，即依姓氏称为俱卢(Kurū)的王子们。若其住处为一国土，为何用复数？答曰：“依习惯语故。”文字学家于此类处，亦欲用如是适切之性、数。此处之习惯，亦如他处所说“住于鸯伽(Aṅgesu)”、“住于末罗(Mallesu)”。在其限定词中，“国土”一词与“部族”一词也仅用单数。然而义注师们说，“然而(pana)”一词是为彰显特殊之义，它通过“因其义域广阔而用复数”以及下文将说的“然而众多”等，来彰显其特殊性。“听闻”，是指听闻了依循真言王(Mandhātu)大王威力所示而代代相传的故事。“随行(Anusaṃyāyantena)”，即随处巡行。“彼等之处”，是指以日月为门径的四大天王天。故曰“到达彼处”等。“彼”，即真言王大王。“彼”，即四大天王之王权。“取(Gahetvā)”，即领受。“复问辅臣宝(pariṇāyakaratana)”。

Dovārikabhūmiyaṃ tiṭṭhanti sudhammāya devasabhāya, devapurassa ca catūsu dvāresu ārakkhāya adhigatattā. ‘‘Dibbarukkhasahassapaṭimaṇḍita’’nti idaṃ ‘‘cittalatāvana’’ntiādīsupi yojetabbaṃ.

他们因被委任守护善法天会堂(Sudhammā Devasabhā)和天城(Devapura)的四个门，所以驻守在门卫处。“以千株天树装饰”这句话，也应该与“彩蔓园(Cittalatāvana)”等处相配合。

Pathaviyaṃ patiṭṭhāsīti bhassitvā pathaviyā āsannaṭṭhāne aṭṭhāsi. Na hi cakkaratanaṃ bhūmiyaṃ patati, tathāṭhitañca nacirasseva antaradhāyi tenattabhāvena cakkavattiissariyassa abhāvato. ‘‘Cirataraṃ kālaṃ ṭhatvā’’ti apare. Rājā ekakova agamāsi attano ānubhāvena. Manussabhāvoti manussagandhasarīranissandādimanussabhāvo. Pāturahosīti devaloke pavattivipākadāyino aparāpariyāya vedanīyassa kammassa katokāsattā sabbadā soḷasavassuddesikatā mālāmilāyanādi dibbabhāvo pāturahosi. Tadā manussānaṃ asaṅkheyyāyukatāya sakkarajjaṃ kāretvā. ‘‘Kiṃ me iminā upaddharajjenā’’ti atricchatāya atittova. Manussaloke utuno kakkhaḷatāya vātātapena phuṭṭhagatto kālamakāsi.

“立于地上”，是说从空中坠落后，立于大地附近之处。轮宝(cakkaratana)实不落于地上，但如是安住之轮宝，因彼已无转轮王(cakkavatti)之主权，故不久即消失。“停留了更长的时间”，是其他人的说法。国王凭借自身威力，独自离去。“人的状态”，是指人的气味、身体分泌物等人的状态。“显现”，是说因为在天界，能于后后世带来果报的顺后受业已获得机会，故常如十六岁、花鬘枯萎等天人状态显现。当时人类寿命为阿僧祇，他统治了帝释天(Sakka)的王国后，因过度贪欲而不满足，心想：“我于此半国何用？”在人间界，因时节粗厉，身体为风热所触而命终。

Avayavesu [Pg.80] siddho viseso samudāyassa visesako hotīti ekampi raṭṭhaṃ bahuvacanena vohariyati.

部分所成就之特性，亦成为整体之特性，是故即便一国，亦以复数称之。

Da-kārena atthaṃ vaṇṇayanti niruttinayena. Kammāsoti kammāsapādo vuccati uttarapadalopena yathā ‘‘rūpabhavo rūpa’’nti. Kathaṃ pana so ‘‘kammāsapādo’’ti vuccatīti āha ‘‘tassa kirā’’tiādi. Damitoti ettha kīdisaṃ damanaṃ adhippetanti āha ‘‘porisādabhāvato paṭisedhito’’ti. ‘‘Ime pana therāti majjhimabhāṇakā’’ti keci. Apare pana ‘‘aṭṭhakathācariyā’’ti, ‘‘dīghabhāṇakā’’ti vadanti. Ubhayathāpi cūḷakammāsadammaṃ sandhāya tathā vadanti. Yakkhiniputto hi kammāsapādo alīnasattukumārakāle (cariyā. 2.75) bodhisattena tattha damito. Sutasomakāle (jā. 2.21.371) pana bārāṇasirājā porisādabhāvapaṭisedhanena yattha damito, taṃ mahākammāsadammaṃ nāma. ‘‘Putto’’ti vatvā ‘‘atrajo’’ti vacanaṃ orasaputtabhāvadassanatthaṃ.

他们依词源学的方法，以“da”字阐释其义。“羯磨沙(Kammāsa)”是“羯磨沙足(Kammāsapāda)”的简称，省略了后半部分，就像“色有(rūpabhava)”简称“色(rūpa)”一样。那么，为何称他为“羯磨沙足”呢？经中说“据说他……”等。此处“调伏(damito)”意指何种调伏？答曰：“禁止其食人。”有人说：“这些长老是中部诵者。”另一些人则说是“义注师”或“长部诵者”。两种说法都是针对《小羯磨沙调伏经》(Cūḷakammāsadamma)而言。夜叉女之子羯磨沙足，在无倦(Alīnasattu)王子时期（《行藏》2.75），被菩萨于彼处调伏。而在苏达娑摩(Sutasoma)王时期（《本生》2.21.371），波罗奈(Bārāṇasī)王因被禁止食人而受调伏之处，则名为《大羯磨沙调伏经》(Mahākammāsadamma)。说了“子(putto)”之后，又说“亲生子(atrajo)”，是为了表明其为嫡子。

Yehi āvasitappadeso ‘‘kururaṭṭha’’nti nāmaṃ labhi, te uttarakuruto āgatamanussā tattha rakkhitaniyāmeneva pañca sīlāni rakkhiṃsu. Tesaṃ diṭṭhānugatiyā pacchimajanatāti so desadhammavasena avicchedato pavattamāno kuruvattadhammoti paññāyittha. Ayañca attho kurudhammajātakena dīpetabbo. So aparabhāge paṭhamaṃ yattha saṃkiliṭṭho jāto, taṃ dassetuṃ ‘‘kururaṭṭhavāsīna’’ntiādi vuttaṃ. Yattha bhagavato vasanokāsabhūto koci vihāro na hoti, tattha kevalaṃ gocaragāmakittanaṃ nidānakathāya pakati yathā taṃ sakkesu viharati devadahaṃ nāma sakyānaṃ nigamoti imamatthaṃ dassento ‘‘avasanokāsato’’tiādimāha.

因其所居之处而得名“俱卢国(Kururaṭṭha)”，彼等乃从北俱卢洲(Uttarakuru)而来之人，于彼处亦如前所护而守护五戒。后人效仿其所见，故彼法作为地方传统而不断流传，被称为“俱卢行法(Kuruvattadhamma)”。此义当以《俱卢法本生》(Kurudhammajātaka)阐明。为示其后于何处初生烦恼，故说“俱卢国之住民”等。于无世尊可住之精舍处，缘起说中仅述乞食村是为常例，如为示“住于释迦族中，一个名叫天臂(Devadaha)的释迦族市镇”之义，而说“因无住处”等。

‘‘Āyasmā’’ti vā ‘‘devānaṃ piyā’’ti vā ‘‘tatra bhava’’nti vā piyasamudāhāro esoti āha ‘‘āyasmāti piyavacanameta’’nti. Tayidaṃ piyavacanaṃ garugāravavasena vuccatīti āha ‘‘gāravavacanameta’’nti.

“具寿”或“天爱(Devānaṃ piyā)”或“彼处之大人(Tatra bhava)”等是亲切的称呼，所以说“‘具寿’是亲爱之语”。因为这是出于敬重而说的亲爱之语，所以说“这是敬重之语”。

Atidūraaccāsannavajjanena nātidūranāccāsannaṃ nāma gahitaṃ, taṃ pana avakaṃsato ubhinnaṃ pasāritahatthānaṃ saṅghaṭṭanena veditabbaṃ. Cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti, tenāpi agāravameva kataṃ hoti. Gīvaṃ parivattetvāti parivattanavasena gīvaṃ pasāretvā.

“不太远不太近”，是指避免过远和过近。此距离当知为双方伸臂可及之距。以眼直视于眼，亦为不敬。所谓“转颈”，即转动而伸展颈部。

Kulasaṅgahatthāyāti [Pg.81] kulānuddayatāvasena kulānaṃ anuggaṇhanatthāya sahassabhaṇḍikaṃ nikkhipanto viya bhikkhapaṭiggaṇhanena tesaṃ mahato puññābhisandassa jananena. Paṭisammajjitvāti antevāsikehi sammajjanaṭṭhānaṃ sakkaccakāritāya puna sammajjitvā. Tikkhattunti ‘‘ādito paṭṭhāya anta’’ntiādinā vuttacaturākārūpasañhite tayo vāre, tenassa dvādasakkhattuṃ sammasitabhāvamāha.

“为摄益家门”，是说出于对家门的悲悯，为资助他们，通过接受比丘的供养，为他们生起巨大的福德之流，犹如存放千金之囊。“再打扫”，是说弟子们已恭敬打扫之处，自己再打扫一遍。“三次”，是指以“从头至尾”等所说的四种方式进行三次，故说他总共擦拭了十二次。

Amhākaṃ bhagavato gambhīrabhāveneva kathitattā sesabuddhehipi evameva kathitoti dhammanvaye ṭhatvā vuttaṃ ‘‘sabbabuddhehi…pe… kathito’’ti. Sālindanti saparibhaṇḍaṃ. ‘‘Sineruṃ ukkhipanto viyā’’ti iminā tādisāya desanāya sudukkarabhāvamāha. Suttameva ‘‘suttantakatha’’nti āha dhammakkhandhabhāvato. Yathā vinayapaṇṇattibhūmantarasamayantarānaṃ vijānanaṃ anaññasādhāraṇaṃ sabbaññutañāṇasseva visayo, evaṃ antadvayavinimuttassa kārakavedakarahitassa paccayākārassa vibhajanaṃ pīti dassetuṃ ‘‘buddhānañhī’’tiādi āraddhaṃ. Tattha ṭhānānīti kāraṇāni. Gajjitaṃ mahantaṃ hotīti taṃ desetabbasseva anekavidhatāya, duviññeyyatāya ca nānānayehi pavattamānaṃ desanāgajjitaṃ mahantaṃ vipulaṃ, bahubhedañca hoti. Ñāṇaṃ anupavisatīti tato eva desanāñāṇaṃ desetabbadhamme vibhāgaso kurumānaṃ anu anu pavisati, tena anupavissa ṭhitaṃ viya hotīti attho. Buddhañāṇassa mahantabhāvo paññāyatīti evaṃvidhassa nāma dhammassa desakaṃ, paṭivedhakañcāti buddhānaṃ desanāñāṇassa, paṭivedhañāṇassa ca uḷārabhāvo pākaṭo hoti. Ettha ca kiñcāpi ‘‘sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇapubbaṅgamaṃ ñāṇānuparivatta’’nti (mahāni. 69, 169; cūḷani. 85; paṭi. ma. 3.5; netti. 14) vacanato sabbāpi bhagavato desanā ñāṇarahitā natthi, sīhasamānavuttitāya sabbattha samānappavatti. Desetabbavasena pana desanā visesato ñāṇena anupaviṭṭhā, gambhīratarā ca hotīti daṭṭhabbaṃ. Kathaṃ pana vinayapaññattiṃ patvā desanā tilakkhaṇabbhāhatā suññatapaṭisaṃyuttā hotīti? Tatthāpi sannisinnaparisāya ajjhāsayānurūpaṃ pavattamānā desanā saṅkhārānaṃ aniccatādivibhāvanaṃ, sabbadhammānaṃ attattaniyatābhāvappakāsanañca hoti. Tenevāha ‘‘anekapariyāyena dhammiṃ kathaṃ katvā’’tiādi.

由于我们世尊的教法深奥，其他诸佛也都如此宣说，因此依于法随顺(dhammanvaye)而说“一切诸佛……乃至……宣说”。“沙林达”(Sālinda)包括其附属物。“如举须弥山”此喻，是为了说明这样的教法极为难行。经本身被称为“经说”(suttantakatha)，因其为法蕴。正如了知律的制定、地界、时节等是唯有遍知智才能通达、不与他共的领域；同样，为了开示那远离二边、无作者与受者的缘起(paccayākāra)之分析，才开始说“诸佛才……”等。其中，“处”(ṭhāna)即是原因。“雷声宏大”是说，所应宣说之法因其多样性与难解性，故以多种方式展开的教法之雷声宏大、广博且多样。“智慧进入”是指由此，教说之智在分别所应宣说之法时，次第深入，因此智慧仿佛进入并安住其中，此即其义。佛智之宏大得以彰显，因为这样的法有宣说者和通达者，所以诸佛的教说之智和通达之智的崇高性便得以显现。于此，虽然经中说“佛陀世尊的一切言语行为都以智慧为先导，随智慧而转”，因此世尊的所有教法都离不开智慧，并且由于如狮子般的行仪，处处表现一致；但就所应宣说的法而言，教法特别为智慧所渗透，且更为深奥，应如是理解。那么，当涉及律的制定时，教法如何具备三相，又与空性相应呢？于彼，亦是随顺在座会众之意乐而展开的教法，成为诸行无常等的分辨，以及一切法无我、无我所的阐明。因此说“以种种方便宣说正法”等。

Āpajjāti [Pg.82] patvā yathā ñāṇakoñcanādaṃ vissajjeti, evaṃ pāpuṇitvā.

“证得”(āpajjati)即到达，犹如发出智慧之鹤鸣(ñāṇakoñcanāda)，如是证得。

Pamāṇātikkameti aparimāṇatthe ‘‘yāvañcidaṃ tena bhagavatā’’tiādīsu (dī. ni. 1.4) viya. Aparimeyyabhāvajotano hi ayaṃ yāva-saddo. Tenāha ‘‘atigambhīro attho’’ti. Avabhāsatīti ñāyati upaṭṭhāti. Ñāṇassa tathā upaṭṭhānañhi sandhāya ‘‘dissatī’’ti vuttaṃ. Nanu esa paṭiccasamuppādo ekantagambhīrova, tattha kasmā gambhīrāvabhāsatā jotitāti? Saccametaṃ, ekantagambhīratādassanatthameva panassa gambhīrāvabhāsaggahaṇaṃ. Tasmā aññattha labbhamānaṃ catukoṭikaṃ byatirekamukhena nidassetvā taṃ evassa ekantagambhīrataṃ vibhāvetuṃ ‘‘ekañhī’’tiādi vuttaṃ. Etaṃ natthīti agambhīro, agambhīrāvabhāso cāti etaṃ dvayaṃ natthi, tena yathādassite catukoṭike pacchimā eka koṭi labbhatīti dasseti. Tenāha ‘‘ayañhī’’tiādi.

“超越度量”(pamāṇātikkame)是无量之义，如《长部》(Dīghanikāya)1.4等中所说“乃至彼世尊”。此“乃至”(yāva)一词，实为彰显无量之性。是故说“义极甚深”。“显现”(avabhāsati)即被了知、呈现。正是就智慧如是呈现而言，故说“被看见”。问曰：此缘起(paṭiccasamuppāda)本是决定甚深，为何于彼处又彰显其为“甚深显现”？答曰：诚然。然正是为了显示其决定的甚深性，才取“甚深显现”之说。是故，为通过排除法显示他处可得的四句，以阐明其决定的甚深性，故说“唯一……”。“不深奥”与“不深奥显现”此二者不存在，此即显示于所示四句中，仅得最后一句。是故说“此乃……”等。

Yehi gambhīrabhāvehi paṭiccasamuppādo ‘‘gambhīro’’ti vuccati, te catūhi upamāhi ulliṅgento ‘‘bhavaggaggahaṇāyā’’tiādimāha. Yathā bhavaggaṃ hatthaṃ pasāretvā gahetuṃ na sakkā dūrabhāvato, evaṃ saṅkhārādīnaṃ avijjādipaccayasambhūtasamudāgataṭṭho pākatikañāṇena gahetuṃ na sakkā. Yathā sineruṃ bhinditvā miñjaṃ pabbatarasaṃ pākatikapurisena nīharituṃ na sakkā, evaṃ paṭiccasamuppādagate dhammatthādike pākatikañāṇena bhinditvā vibhajja paṭivijjhanavasena jānituṃ na sakkā. Yathā mahāsamuddaṃ pākatikapurisassa bāhudvayena padhārituṃ na sakkā, evaṃ vepullaṭṭhena mahāsamuddasadisaṃ paṭiccasamuppādaṃ pākatikañāṇena desanāvasena padhārituṃ na sakkā. Yathā mahāpathaviṃ parivattetvā pākatikapurisassa pathavojaṃ gahetuṃ na sakkā, evaṃ ‘‘itthaṃ avijjādayo saṅkhārādīnaṃ paccayā hontī’’ti tesaṃ paccayabhāvo pākatikañāṇena nīharitvā gahetuṃ na sakkāti. Evaṃ catubbidhagambhīratāvasena catasso upamā yojetabbā. Pākatikañāṇavasena cāyamatthayojanā katā diṭṭhasaccānaṃ tattha paṭivedhasabhāvato, tathāpi yasmā sāvakānaṃ, paccekabuddhānañca tattha sappadesameva ñāṇaṃ, buddhānaṃyeva nippadesaṃ, tasmā vuttaṃ ‘‘buddhavisayaṃ pañha’’ntiādi.

缘起被称为“甚深”所依据的甚深性，是以四种譬喻来指明，如说“为把握有顶”等。犹如因其遥远，伸手无法触及有顶(bhavagga)；如是，凡夫智不能把握由无明等缘所生起的行等之义。犹如凡夫无法劈开须弥山(Sineru)取出山髓；如是，凡夫智无法剖析、分别并以通达的方式了知缘起中的法义等。犹如凡夫无法用双臂测度大海；如是，凡夫智无法以教说的方式测度其义广大如海的缘起。犹如凡夫无法翻转大地取出地味(pathavoja)；如是，凡夫智无法揭示并把握“如是无明等是行等之缘”的为缘之性。如是，应以四种甚深性配合此四譬喻。此义理之阐释是就凡夫智而言，因为见谛者(diṭṭhasacca)于彼有通达之性。然声闻与独觉于彼仅有少分智，唯诸佛有无分智，是故说“此是佛所行境之问”等。

Ussādentoti [Pg.83] paññāya ukkaṃsento, uggaṇhantoti attho. Apasādentoti nibbhacchanto, niggaṇhantoti attho.

“称扬”(ussādento)即以智慧令其高显，义为高举。“贬抑”(apasādento)即呵责，义为抑制。

Ussādanāvaṇṇanā

称扬贬抑释义

Tenāti mahāpaññābhāvena. Tatthāti therassa satipi uttānabhāve, paṭiccasamuppādassaaññesaṃ gambhīrabhāve. Subhojanarasapuṭṭhassāti sundarena bhojanarasena positassa. Katayogassāti nibaddhapayogena kataparicayassa. Mallapāsāṇanti mallehi mahabbaleheva ukkhipitabbapāsāṇaṃ. Kuhiṃ imassa bhāriyaṭṭhānanti kasmiṃ passe imassa pāsāṇassa garutarappadesoti tassa sallahukabhāvaṃ dīpento vadati.

“是故”(tena)即因其有大智慧。“于彼”(tattha)是说，对长老而言虽是显浅，然缘起对他人而言却是甚深。“为美食味所滋养者”(subhojanarasapuṭṭhassa)即为美味食物所滋养者。“已修行者”(katayogassa)即通过持续努力而熟习者。“力士石”(mallapāsāṇa)即唯有大力士才能举起的石头。“此物重处何在？”是问此石何处最重，此乃为显示其轻重之别而说。

Timirapiṅgaleneva dīpenti tassa mahāvipphārabhāvato. Tenāha ‘‘tassa kirā’’tiādi. Pakkuthatīti pakkuthantaṃ viya parivattati parito vivattati. Lakkhaṇavacanañhetaṃ. Piṭṭhiyaṃ sakalinapadakāpiṭṭhaṃ. Kāyūpapannassāti mahatā kāyena upetassa, mahākāyassāti attho.

如同暗红之物(timirapiṅgala)般照耀，因其光芒广大的缘故。是故说“据说彼……”等。“沸腾”(pakkuthati)即如沸腾般转动、周匝回旋。此是特征之语。“于背上”(piṭṭhiyaṃ)即整个脚背。“具身者”(kāyūpapanna)即具有巨大身体者，义为大身。

Piñchavaṭṭīti piñchakalāpo. Supaṇṇavātanti nāgaggahaṇādīsu pakkhapapphoṭanavasena uppajjanakavātaṃ.

“羽扇”(piñchavaṭṭi)即一束羽毛。“金翅鸟风”(supaṇṇavāta)即在捕捉那伽(nāga)等时，因拍击翅膀而生起之风。

Pubbūpanissayasampattikathāvaṇṇanā

往昔依止圆满说之释义

‘‘Pubbūpanissayasampattiyā’’tiādinā uddiṭṭhakāraṇāni vitthārato vivarituṃ ‘‘ito kirā’’tiādi vuttaṃ. Tattha itoti ito kappato. Satasahassimeti satasahassame. Haṃsāvatī nāma nagaraṃ ahosi jātanagaraṃ. Dhurapattānīti bāhirapattāni, yāni dīghatamāni.

为详细解释以“往昔依止圆满”等所指出的原因，故说“据说从此……”等。其中，“从此”(ito)即从此劫。“于十万[劫]”(satasahassime)即于十万[劫]。曾有名为“汉萨瓦提”(Haṃsāvatī)的城市，是其出生地。“前翼”(dhurapattāni)即外翼，乃最长者。

Kaniṭṭhabhātāti vemātikabhātā kaniṭṭho yathā amhākaṃ bhagavato nandatthero. Buddhānañhi sahodarā bhātaro nāma na honti. Kathaṃ jeṭṭhā tāva na uppajjanti, kaniṭṭhānaṃ pana asambhavo eva. Bhoganti vibhavaṃ. Upasantoti corajanitasaṅkhobhavūpasamena upasanto janapado.

“幼弟”(kaniṭṭhabhāta)即同父异母之弟，如我们世尊的难陀长老。诸佛实无同胞兄弟。何以故？首先，无有[比佛]年长者出生；至于年幼者，则全无可能。“财富”(bhoga)即财产。“平息”(upasanto)即因盗贼所生之动乱平息而安宁的国土。

Dve sāṭake nivāsetvāti sāṭakadvayameva attano kāyaparihārikaṃ katvā itaraṃ sabbasambhāraṃ attato mocetvā.

“穿两件衣”是指，仅以两件衣物作为自身日用，而舍弃其他所有资具。

Pattaggahaṇatthanti antopakkhittauṇhabhojanattā aparāparaṃ hatthe parivattentassa pattaggahaṇatthaṃ. Uttarisāṭakanti attano uttarisāṭakaṃ. Etāni [Pg.84] pākaṭaṭṭhānānīti etāni yathāvuttāni bhagavato desanāya pākaṭāni therassa puññakaraṇaṭṭhānāni.

“为持钵”是指，因钵内盛有热食，需不断换手持钵。“上衣”是指其自己的上衣。“这些是明显之处”是指，如前所述，此等之处因世尊的教导而彰显，成为长老的福业之处。

Paṭisandhiṃ gahetvāti amhākaṃ mahābodhisattassa paṭisandhiggahaṇadivase eva paṭisandhiṃ gahetvā.

“已受生”是指，就在我们的大菩萨(mahābodhisatta)受生之日，他也受生了。

Titthavāsādivaṇṇanā

外道住处等释义

Uggahaṇaṃ pāḷiyā uggaṇhanaṃ. Savanaṃ atthasavanaṃ. Paripucchanaṃ gaṇṭhiṭṭhānesu atthaparipucchanaṃ. Dhāraṇaṃ pāḷiyāpi pāḷiatthassapi citte ṭhapanaṃ. Sabbañcetaṃ idha paṭiccasamuppādavasena veditabbaṃ.

学习是学习巴利原文。听闻是听闻义理。询问是在难解之处询问义理。忆持是将巴利原文及其意义保持在心中。所有这些都应在此通过缘起(paṭiccasamuppāda)的方式来理解。

Sotāpannānañca…pe... upaṭṭhātitattha sammohaviddhaṃsanena ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (dī. ni. 1.298; saṃ. ni. 5.1081; mahāva. 16; cūḷani. 4, 7, 8) attapaccakkhavasena upaṭṭhānato. Nāmarūpaparicchedoti saha paccayena nāmarūpassa paricchijja avabodho.

于须陀洹(Sotāpanna)……乃至……于彼，由破除痴迷，故“凡是集法，皆是灭法”（长部1.298；相应部5.1081；大品16；小义释4, 7, 8）之理，以亲证的方式而现前。所谓名色分别(nāmarūpapariccheda)，是指连同其缘一起辨知、了悟名色。

Paṭiccasamuppādagambhīratāvaṇṇanā

缘起甚深释义

‘‘Atthagambhīratāyā’’tiādinā saṅkhepato vuttamatthaṃ vivarituṃ ‘‘tatthā’’tiādi āraddhaṃ. Jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayato sambhūtaṃ hutvā sahitassa attano paccayānurūpassa jarāmaraṇassa uddhaṃ uddhaṃ āgatabhāvo, anupavattatthoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho. ‘‘Na jātito jarāmaraṇaṃ na hoti,’’ na ca jātiṃ vinā ‘‘aññato hotī’’ti hi jātipaccayasambhūtaṭṭho vutto, itthañca jātito samudāgacchatīti jātipaccayasamudāgataṭṭho, yā yā jāti yathā yathā paccayo hoti, tadanurūpapātubhāvoti attho. So anupacitakusalasambhārānaṃ ñāṇassa tattha appatiṭṭhatāya agādhaṭṭhena gambhīro. Sesapadesupi eseva nayo.

为阐释以“由义甚深”等句所略说之义，故开始论述“于彼”等。所谓“缘生而有、而来之义”，是指由生为缘而有，与其自身之缘相应的老死相续不断地到来，此即是“随转”之义。又或者，“有”义与“来”义，即是“有而来”义。“老死非不从生而有”，亦非离生而“从他处有”，此即所说“缘生而有”义；如是，从生而来，此即“缘生而来”义。即是：任何生，以何方式为缘，便有与之相应的显现。此理，于未积集善资粮者，其智无法立足，故以其不可测度而称甚深。余句亦同此理。

Avijjāya saṅkhārānaṃ paccayaṭṭhoti yenākārena yadavatthā avijjā saṅkhārānaṃ paccayo hoti. Yena hi pavattiākārena, yāya ca avatthāya avatthitā avijjā tesaṃ tesaṃ saṅkhārānaṃ paccayo hoti, tadubhayassapi duravabodhanīyato avijjā saṅkhārānaṃ navahi ākārehi paccayaṭṭho [Pg.85] anupacitakusalasambhārānaṃ ñāṇassa tattha appatiṭṭhatāya agādhaṭṭhena gambhīro. Esa nayo sesapadesupi.

所谓“无明为诸行(saṅkhāra)之缘义”，是指无明以何种行相、何种状态为诸行之缘。因为无明以何种转起行相，住于何种状态，而为彼彼诸行之缘，此二者皆难了知，故无明以九种行相为诸行之缘义，于未积集善资粮者，其智无法立足，以其不可测度而称甚深。余句亦同此理。

Katthaci anulomato desīyati, katthaci paṭilomatoti idha pana paccayuppādā paccayuppannuppādasaṅkhāto anulomo, paccayanirodhā paccayuppannanirodhasaṅkhāto ca paṭilomo adhippeto. Ādito pana paṭṭhāya antagamanaṃ anulomo, antato ca ādigamanaṃ paṭilomoti adhippeto. Ādito paṭṭhāya anulomadesanāya, antato paṭṭhāya paṭilomadesanāya ca tisandhi catusaṅkhepo. ‘‘Ime bhikkhave cattāro āhārā kiṃ nidānā’’tiādikāya (saṃ. ni. 2.11) ca vemajjhato paṭṭhāya paṭilomadesanāya, ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā’’tiādikāya (saṃ. ni. 2.43, 45) anulomadesanāya ca dvisandhi tisaṅkhepo. ‘‘Saṃyojaniyesu bhikkhave dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna’’ntiādīsu (saṃ. ni. 2.53, 57) ekasandhi dvisaṅkhepo. Ekaṅgo hi paṭiccasamuppādo desito. Labbhateva hi so ‘‘tatra bhikkhave sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti ‘iti imasmiṃ sati idaṃ hoti…pe… nirujjhatī’ti. Sukhavedaniyaṃ bhikkhave phassaṃ paṭicca uppajjati sukhavedanā’’ti (saṃ. ni. 2.62) imassa suttassa vasena veditabbo. Iti tena tena kāraṇena tathā tathā pavattetabbattā paṭiccasamuppādo desanāya gambhīro. Tenāha ‘‘ayaṃ desanāgambhīratā’’ti. Na hi tattha sabbaññutañāṇato aññaṃ ñāṇaṃ patiṭṭhaṃ labhati.

于某些经中，缘起是顺向(anuloma)宣说，于某些经中则是逆向(paṭiloma)宣说。此处，所谓顺向，是指由缘之生起而有缘生法之生起；所谓逆向，是指由缘之息灭而有缘生法之息灭。另外，从始至终为顺向，从终至始为逆向。从始顺向宣说，及从终逆向宣说，则有三结(tisandhi)四摄(catusaṅkhepa)。例如，“诸比丘，此四食以何为因？”等（相应部2.11），是从中间开始逆向宣说；而“缘眼与色生眼识，三者和合为触，缘触而有受”等（相应部2.43, 45），是顺向宣说，有二结(dvisandhi)三摄(tisaṅkhepa)。“诸比丘，于结法随观味者，爱增长，缘爱而有取”等（相应部2.53, 57），则有一结(ekasandhi)二摄(dvisaṅkhepa)。缘起亦被说为单支。此可由“诸比丘，于此，多闻圣弟子善于如理作意缘起：‘此有故彼有……此灭故彼灭’。诸比丘，缘乐受触而生乐受”（相应部2.62）此经得知。如是，因种种理由而需如是宣说，故缘起之教法甚深。是故说：“此为教法甚深”。于此，除一切知智(sabbaññutañāṇa)外，无有他智能得立足。

‘‘Avijjāya panā’’tiādīsu jānanalakkhaṇassa ñāṇassa paṭipakkhabhūto avijjāya aññāṇaṭṭho. Ārammaṇassa paccakkhakaraṇena dassanabhūtassa paṭipakkhabhūto adassanaṭṭho. Yenesā attano sabhāvena dukkhādīnaṃ yāthāvasarasaṃ paṭivijjhituṃ na deti chādetvā pariyonandhitvā tiṭṭhati, so tassā saccāsampaṭivedhaṭṭho. Abhisaṅkharaṇaṃ saṃvidhānaṃ, pakappananti attho. Āyūhanaṃ sampiṇḍanaṃ, sampayuttadhammānaṃ attano kiccānurūpatāya rāsīkaraṇanti attho. Apuññābhisaṅkhārekadeso sarāgo. Añño virāgo. Rāgassa vā appaṭipakkhabhāvato rāgappavaḍḍhako, rāguppattipaccayo [Pg.86] ca sabbopi apuññābhisaṅkhāro sarāgo. Itaro tabbidūrabhāvato virāgo. ‘‘Dīgharattaṃ hetaṃ bhikkhave assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti’’ (saṃ. ni. 2.61) attaparāmāsassa viññāṇaṃ visesato vatthu vuttanti viññāṇassa suññataṭṭho gambhīro. Attā vijānāti saṃsaratīti sabyāpāratāsaṅkantiabhinivesabalavatāya abyāpāraasaṅkantipaṭisandhipātubhāvaṭṭhā ca gambhīrā. Nāmarūpassa paṭisandhikkhaṇe ekatova uppādo ekuppādo, pavattiyaṃ visuṃ visuṃ yathārahaṃ ekuppādo. Nāmassa rūpena, rūpassa ca nāmena asampayogato vinibbhogo nāmassa nāmena, rūpassa ca rūpena ekaccassa ekaccena avinibbhogo (nāmassa nāmena avinibbhogo vibha. mūlaṭī. 242) yojetabbo. Ekuppādekanirodhehi avinibbhoge adhippete so rūpassa ca ekakalāpapavattino rūpena labbhatīti. Atha vā ekacatuvokārabhavesu nāmarūpānaṃ asahavattanato aññamaññaṃ vinibbhogo, pañcavokārabhave sahavattanato avinibbhogo ca veditabbo.

于“无明”等句中，无明以“不知”为义，与以“知”为相之智相违。以“不见”为义，与能见所缘之见相违。此无明以其自性，覆蔽有情，令其不能如实通达苦等，是故以“不通达谛”为义。行(saṅkhāra)者，整治、筹划义。积集者，积聚义，即令相应法随其各自作用而集聚。非福行中，一分有贪，一分无贪。又或者，因不违逆于贪，能增长贪，为贪生起之缘，故一切非福行皆为“有贪”。其余则因远离于彼，故为“无贪”。“诸比丘，无闻凡夫长夜执着、我执、坚执：‘此是我所，此是我，此是我之我’”（相应部2.61），此中特说识以我见为所缘，故识之空性义甚深。因“我知、我轮回”等有作用、有转移之执着坚固，故无作用、无转移之结生显现义亦甚深。名色于结生刹那同时生起为“俱生”；于相续中，则随缘各别生起。名与色不相应，故为“别异”。名与名，色与色，于某些情况则为“不别异”（名与名之不别异，应结合《分别论》根本疏242页理解）。若以俱生俱灭为不别异，则此义于同一色聚中持续之色法亦可得。又或者，应知于四蕴有(catuvokārabhava)中，名色不俱起，故互相别异；于五蕴有(pañcavokārabhava)中，则俱起，故不别异。

Nāmassa ārammaṇābhimukhaṃ namanaṃ namanaṭṭho. Rūpassa virodhipaccayasamavāye visadisuppatti ruppanaṭṭho. Indriyapaccayabhāvo adhipatiyaṭṭho. ‘‘Lokopeso, dvārāpesā, khettaṃ peta’’nti vuttalokādiattho cakkhādīsu pañcasu yojetabbo. Manāyatanassa pana lujjanato, manosamphassādīnaṃ dvārakhettabhāvato ca ete atthā veditabbā. Āpāthagatānaṃ rūpādīnaṃ pakāsanayogyatālakkhaṇaṃ obhāsanaṃ cakkhādīnaṃ visayibhāvo, manāyatanassa vijānanaṃ. Saṅghaṭṭanaṭṭho visesato cakkhusamphassādīnaṃ pañcannaṃ, itare channampi yojetabbā. Phusanañca phassassa sabhāvo. Saṅghaṭṭanaṃ raso, itare upaṭṭhānākārā. Ārammaṇarasānubhavanaṭṭho rasavasena vutto, vedayitaṭṭho lakkhaṇavasena. Sukhadukkhama ajjhattabhāvo yathākkamaṃ tissannaṃ vedanānaṃ sabhāvavasena vutto. ‘‘Attā vedayatī’’ti abhinivesassa balavabhāvato nijjīvaṭṭho vedanāya gambhīro. Nijjīvāya vā vedanāya vedayitaṃ nijjīvavedayitaṃ, so eva atthoti nijjīvavedayitaṭṭho.

名的向所缘倾斜是倾斜之义。色的违逆之缘聚合而生异相，是变坏之义。根的缘性是主宰之义。“此是世间，此是门，此是田”等语中，世间等义应配于眼等五处。而意处，因其毁坏，且意触等为门、为田，此等义应当了知。现前之色等的可照亮相是为照耀，是眼等的境界，意处则为了知。触击之义，特别是对眼触等五种而言，亦可适用于全部六种。接触是触的自性。触击是作用，其余是现起之相。领受所缘之味是依作用而说，感受是依相而说。乐、苦、中舍的内在性，是依次就三受的自性而说。“我感受”，因执著力强，故受的无生命义甚为深奥。无生命之受的感受，即是“无生命受”，此即是“无生命受之义”。

Sappītikataṇhāya [Pg.87] abhinanditaṭṭho. Balavatarataṇhāya gilitvā pariniṭṭhāpanaṃ ajjhosānaṭṭho. Itare pana jeṭṭhabhāvaosāraṇasamuddaduratikkamaapāripūrivasena veditabbā. Ādānaggahaṇābhinivesaṭṭhā catunnampi upādānānaṃ samānā, parāmāsaṭṭho diṭṭhupādānādīnameva, tathā duratikkamaṭṭho. ‘‘Diṭṭhikantāro’’ti (dha. sa. 392) hi vacanato diṭṭhīnaṃ duratikkamatā. Daḷhaggahaṇattā vā catunnampi duratikkamaṭṭho yojetabbo. Yonigatiṭhitinivāsesukhipananti samāse bhummavacanassa alopo daṭṭhabbo. Evañhi tena āyūhanābhisaṅkharaṇapadānaṃ samāso hoti. Yathā tathā jāyanaṃ jātiattho. Tassā pana sannipātato jāyanaṃ sañjātiattho. Mātukucchiṃ okkamitvā viya jāyanaṃ okkantiattho. So jātito nibbattanaṃ nibbattiattho. Kevalaṃ pātubhavanaṃ pātubhāvaṭṭho.

有喜的贪爱是欢喜之义。以强烈的贪爱吞噬而完成，是沉溺之义。其余的则应从其殊胜、退失、如海难渡、不圆满等义来理解。执取、抓取、固执是四种取(upādāna)的共同特点；而误执(parāmāsa)则是见取(diṭṭhupādāna)等的特点，同样也是难以超越的。如经文“见之旷野”(diṭṭhikantāra)所说，各种见解难以超越。或者，因为四种取都具有坚固执取的特性，所以都可以认为是难以超越的。在“于胎、趣、住、处中投”(yonigatiṭhitinivāsesukhipana)等复合词中，处格词尾的省略是可以看到的。这样，由它和“行”(abhisaṅkharaṇa)、“积聚”(āyūhana)等词组成的复合词就成立了。如其所应地出生是“生”(jāti)的含义。由其聚合而出生是“产生”(sañjāti)的含义。如入母胎而出生是“入胎”(okkanti)的含义。从彼生而出现是“出现”(nibbattati)的含义。仅仅显现是“显现”(pātubhāva)的含义。

Jarāmaraṇaṅgaṃ maraṇappadhānanti tassa maraṇaṭṭhā eva khayādayo gambhīrāti dassitā. Uppannauppannānañhi navanavānaṃ khayena kamena khaṇḍiccādiparipakkapavattiyaṃ loke jarāvohāroti. Khayaṭṭho vā jarāya vuttoti daṭṭhabbo. Navabhāvāpagamo hi ‘‘khayo’’ti vattuṃ yuttoti vipariṇāmaṭṭho dvinnampi vasena yojetabbo, santativasena vā jarāya khayavayabhāvā, sammutikhaṇikavasena maraṇassa bhedavipariṇāmaṭṭhā yojetabbā. Avijjādīnaṃ sabhāvo paṭivijjhīyatīti paṭivedho. Vuttañhetaṃ nidānakathāyaṃ ‘‘tesaṃ tesaṃ vā tattha tattha vuttadhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo paṭivedho’’ti. (Dī. ni. aṭṭha. paṭhamamahāsaṅgītikathā; abhi. aṭṭha. nidānakathā) so hi avijjādīnaṃ sabhāvo maggañāṇeneva asammohapaṭivedhavasena paṭivijjhitabbato aññāṇassa alabbhaneyyapatiṭṭhatāya agādhaṭṭhena gambhīro. Sā sabbāpīti sā yathāvuttā saṅkhepato catubbidhā vitthārato anekappabhedā sabbāpi paṭiccasamuppādassa gambhīratā therassa uttānakā viya upaṭṭhāsi catūhi aṅgehi samannāgatattā. Udāhu aññesampīti ‘‘mayhaṃ tāva esa paṭiccasamuppādo uttānako hutvā upaṭṭhāti, kiṃ nu kho aññesampi evaṃ uttānako hutvā upaṭṭhātī’’ti mā evaṃ avaca mayāva dinnanaye catusaccakammaṭṭhānavidhimhi ṭhatvā.

老死支以死亡为主要，其以灭尽等为义的死亡是深奥的，此义已被开示。因为生起又生起的法，随着它们的灭尽，逐渐残缺、成熟，世间才称之为老。应当知道，灭尽之义亦是就老而说。新有之离去适宜称为“灭”，故变易之义可通于老、死二者；或者从相续的角度来说，老具有灭尽和衰败的性质，从世俗和刹那的角度来说，死亡具有破坏和变易之义。无明等的自性被通达，是为通达。如《因缘论》中所说：“于彼彼处所说之彼彼法，其应被通达的、名为自相的不颠倒自性，即是通达。”这无明等的自性，唯有依靠道智以无痴通达才能通达，因为无智者无法立足，所以它是以其无底而被称为深奥的。这所有的一切，也就是前面所说的，概括起来有四种，详细说来则有无数种差别，所有缘起的深奥，对于长老来说就像浅显的一样现起，因为它具备四种因素。“或者对于其他人也是这样吗？”（阿难心想：）“对我来说，这个缘起已经像浅显的一样现起了，对其他人是否也这样浅显地现起呢？”（佛陀说：）“莫作是言。”（这是因为你）安住于我所教授的四圣谛业处法中。

Apasādanāvaṇṇanā

毁谤释义

Oḷārikanti [Pg.88] vatthuvītikkamasamatthatāvasena thūlaṃ. Kāmaṃ kāmarāgapaṭighāyeva atthato kāmarāgapaṭighasaṃyojanāni, kāmarāgapaṭighānusayā ca, tathāpi aññoyeva saṃyojanaṭṭho bandhanabhāvato, añño anusayanaṭṭho appahīnabhāvena santāne thāmagamananti katvā, iti kiccavisesavisiṭṭhabhede gahetvā ‘‘cattāro kilese’’ti ca vuttaṃ. Eseva nayo itaresupi. Aṇusahagateti aṇusabhāvaṃ upagate. Tabbhāvattho hi ayaṃ sahagata-saddo ‘‘nandirāgasahagatā’’tiādīsu (dī. ni. 2.400; ma. ni. 1.91, 133, 460; 3.374; saṃ. ni. 5.1081; mahāva. 14; vibha. 203; paṭi. ma. 1.34; 2.30) viya.

粗显(oḷārika)，是指其有能力逾越事，故为粗。诚然，欲贪与瞋恚，从义理上说即是欲贪结、瞋恚结，以及欲贪随眠、瞋恚随眠。然而，结以系缚为义，随眠以未断而在相续中潜住为义，二者不同。如是，依其作用差别而有不同，故说为“四种烦恼”。其余亦同此理。“微细相应”(aṇusahagata)即达到微细的状态。此“相应”(sahagata)一词，意为此状态，如“喜贪相应”(nandirāgasahagatā)等(长部2.400; 中部1.91, 133, 460; 3.374; 相应部5.1081; 大品14; 分别论203; 无碍解道1.34; 2.30)所示。

Yathā uparimaggādhigamanavasena saccasampaṭivedho paccayākārapaṭivedhavasena, evaṃ sāvakabodhipaccekabodhisammāsambodhiadhigamanavasenapi saccasampaṭivedho paccayākārapaṭivedhavasenevāti dassetuṃ ‘‘kasmā cā’’tiādi vuttaṃ. Sabbathāvāti sabbappakāreneva kiñcipi pakāraṃ asesetvāti attho. Ye katābhinīhārānaṃ mahābodhisattānaṃ vīriyassa ukkaṭṭhamajjhimamudutāvasena bodhisambhārasambharaṇe kālabhedā icchitā, te dassento ‘‘cattāri, aṭṭha, soḷasa vā asaṅkhyeyyānī’’ti āha, svāyamattho cariyāpiṭakavaṇṇanāya gahetabbo. Sāvako padesañāṇe ṭhitoti sāvako hutvā sekkhabhāvato tatthāpi padesañāṇe ṭhito. Buddhānaṃ kathāya ‘‘taṃ tathāgato abhisametī’’tiādikāya paccanīkaṃ hoti. Anaññasādhāraṇassa hi vasena buddhānaṃ sīhanādo, na aññasādhāraṇassa.

正如依上道之证得而通达圣谛，是依通达缘起之相；同样，依声闻菩提、独觉菩提、正等觉菩提之证得而通达圣谛，亦是依通达缘起之相。为阐明此义，故说“何以故”等。“一切方式”者，意为以所有方式，无有任何遗余。已发愿之大菩萨，依其精进之上、中、下，于积集菩提资粮时，所愿求之时节有别，为示此义，故说“四、八或十六阿僧祇劫”，此义当于《所行藏释义》中了知。“声闻住于局部智”者，谓作为声闻，由其有学之位，亦住于局部智。这与佛陀所说“如来现等觉彼”等语相违。因为佛陀的狮子吼是依于不共法，而非共法。

‘‘Vāyamantassevā’’ti iminā visesato ñāṇasambhārasambharaṇaṃ paññāpāramitāpūraṇaṃ vadati. Tassa ca sabbampi puññaṃ upanissayo.

“唯精进者”，此语特别说明，积集智慧资粮即是圆满般若波罗蜜。而此人的一切福德皆为增上缘。

‘‘Esa devamanussānaṃ, sabbakāmadado nidhi;

Yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti. (khu. pā. 8.10) –

此是天人宝藏库，能施一切诸所欲；凡有所求心向往，皆可由此愿得足。

Hi vuttaṃ. Tasmā mahābodhisattānaṃ sabbesampi puññasambhāro yāvadeva ñāṇasambhārattho sammāsambodhisamadhigamasamatthattāti āha ‘‘paccayākāraṃ [Pg.89] …pe… natthī’’ti. Idāni paccayākārapaṭivedhasseva vā mahānubhāvatādassanamukhena paṭiccasamuppādasseva paramagambhīrataṃ dassetuṃ ‘‘avijjā’’tiādi vuttaṃ. Navahi ākārehīti uppādādīhi navahi ākārehi. Avijjā hi saṅkhārānaṃ uppādo hutvā paccayo hoti, pavattaṃ hutvā nimittaṃ, āyūhanaṃ, saṃyogo, palibodho, samudayo, hetu, paccayo hutvā paccayo hoti. Evaṃ saṅkhārādayo viññāṇādīnaṃ. Vuttañhetaṃ paṭisambhidāmagge ‘‘kathaṃ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ? Avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca imehi navahākārehi avijjāpaccayā saṅkhārā paccayasamuppannā’’tiādi (paṭi. ma. 1.45).

诚如所说。因此，所有大菩萨的福德资粮，都是为了成就智慧资粮，以有能力证得正等正觉，所以说“缘相……无有”等。现在，为了通过显示通达缘相的大威力，来彰显缘起(paṭiccasamuppāda)的至极甚深，而说“无明”等。“以九种行相”，即以生起等九种行相。无明(avijjā)是诸行的生起，故为缘；是运转，是相，是积集，是结合，是障碍，是集，是因，是缘，故为缘。同样，行等之于识等亦然。此说出自《无碍解道》(Paṭisambhidāmagga)：“如何在缘的把握中，智慧即是法住智？无明以生起住、运转住、相住、积集住、结合住、障碍住、集住、因住、缘住这九种行相为缘，诸行缘于无明，是缘所生起。”等。

Tattha navahākārehīti navahi paccayabhāvūpagamanākārehi. Uppajjati etasmā phalanti uppādo, phaluppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, nāsati, tasmā avijjā saṅkhārānaṃ uppādo hutvā paccayo hoti. Tathā avijjāya sati saṅkhārā pavattanti, nīyanti ca. Yathā ca bhavādīsu khipanti, evaṃ tesaṃ avijjā paccayo hoti. Tathā āyūhanti phaluppattiyā ghaṭenti, saṃyujjanti attano phalena. Yasmiṃ santāne sayaṃ uppannā, taṃ palibundhanti. Paccayantarasamavāye udayanti uppajjanti. Hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ gacchati. Paṭicca avijjaṃ saṅkhārā ayanti pavattantīti evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbā. Tattha tathā saṅkhārādīnaṃ viññāṇādīsu uppādaṭṭhitiādīsupi. Tiṭṭhati etenāti ṭhiti, kāraṇaṃ. Uppādo eva ṭhiti uppādaṭṭhiti. Eseva nayo sesesupi. ‘‘Paccayo hotī’’ti idaṃ idha lokanāthena tadā paccayapariggahassa āraddhabhāvadassanaṃ. So ca ārambho ñāyāruḷho ‘‘yathā ca purimehi mahābodhisattehi bodhimūle pavattito, tatheva ca pavattito’’ti. Acchariyavegābhihatā dasasahassilokadhātu saṅkampi sampakampīti dassento ‘‘diṭṭhamattevā’’tiādimāha.

此处“以九种行相”，即以九种趣向为缘的行相。果由此生起，故为“生起”，即是果生起的原因。有无明时，行便生起；无明无时，行亦不生，因此无明作为行的生起，是其缘。同样，有无明时，行便流转、被引导。无明正如在有等之中投掷诸行，是它们的缘。同样，（无明）为令果生起而积集、努力，并与自身的果相结合。在哪个相续中自身生起，就束缚那个相续。于其他缘聚合时，则生起、出现。并且，它“推动”，即趣向为诸行的原因。“缘于无明，行来、流转”，如是，应当了解无明趣向为行之缘的生起等差别。此处，行等之于识等的生起住等亦然。凭借此而住，故为“住”，即是原因。生起即是住，故为“生起住”。其余亦同此理。“成为缘”，此句在此显示了世间导师(lokanātha)当时已开始把握缘。而此开始已入正理，“正如往昔诸大菩萨在菩提树下所发起，今亦如是发起”。为了显示十千世界被稀有威力所冲击而震动、大震动，而说“仅只见到”等。

Etassa dhammassāti etassa paṭiccasamuppādasaññitassa dhammassa. So pana yasmā atthato hetupabhavānaṃ hetu. Tenāha ‘‘etassa paccayadhammassā’’ti, jātiādīnaṃ jarāmaraṇādipaccayatāyāti attho. Nāmarūpaparicchedo, tassa ca paccayapariggaho na paṭhamābhinivesamattena hoti[Pg.90], atha kho tattha aparāparaṃ ñāṇuppattisaññitena anu anu bujjhanena, tadubhayābhāvaṃ pana dassento ‘‘ñātapariññāvasena ananubujjhanā’’ti āha. Niccasaññādīnaṃ pajahanavasena vattamānā vipassanā dhamme ca paṭivijjhantī eva nāma hoti paṭipakkhavikkhambhanena tikkhavisadabhāvāpattito, tadadhiṭṭhānabhūtā ca tīraṇapariññā, ariyamaggo ca pariññāpahānābhisamayavasena pavattiyā tīraṇapahānapariññāsaṅgaho cāti tadubhayapaṭivedhābhāvaṃ dassento ‘‘tīraṇa…pe… appaṭivijjhanā’’ti āha. Tantaṃ vuccati vatthavīnanatthaṃ tantavāyehi daṇḍake āsañjitvā pasāritasuttapaṭṭī tanīyatīti katvā. Taṃ pana suttasantānākulatāya nidassanabhāvena ākulameva gahitanti āha ‘‘tantaṃ viya ākulakajātā’’ti. Saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Samānetunti pubbena paraṃ samaṃ katvā ānetuṃ, avisamaṃ ujuṃ kātunti attho. Tantameva vā ākulaṃ tantākulaṃ, tantākulaṃ viya jātā bhūtāti tantākulajātā. Majjhimaṃ paṭipadaṃ anupagantvā antadvayapatanena paccayākāre khalitā ākulā byākulā honti. Teneva antadvayapatanena taṃtaṃdiṭṭhigāhavasena paribbhamantā ujukaṃ dhammaṭṭhiti kathaṃ paṭipajjituṃ na jānanti. Tenāha ‘‘na sakkonti taṃ paccayākāraṃ ujuṃ kātu’’nti. Dve bodhisatteti paccekabodhisattamahābodhisatte. Attano dhammatāyāti attano sabhāvena, paropadesena vināti attho. Tattha tattha guḷakajātanti tasmiṃ tasmiṃ ṭhāne jātaguḷakampi gaṇṭhīti suttagaṇṭhi. Tato eva gaṇṭhibaddhaṃ baddhagaṇṭhikaṃ. Paccayesu pakkhalitvāti aniccadukkhānattādisabhāvesu paccayadhammesu niccādiggāhavasena pakkhalitvā. Paccaye ujuṃ kātuṃ asakkontāti tasseva niccādiggāhassa avissajjanato paccayadhammanimittaṃ attano dassanaṃ ujuṃ kātuṃ asakkontā idaṃsaccābhinivesakāyaganthavasena gaṇṭhikajātā hontīti āha ‘‘dvāsaṭṭhi…pe… gaṇṭhibaddhā’’ti. Ye hi keci samaṇā vā brāhmaṇā vā sassatadiṭṭhiādidiṭṭhiyo nissitā allīnā.

对于此法，即此名为缘起(paṭiccasamuppāda)之法。然因其实质是诸因所生之因，故说“此缘法”，是生等以老死等为缘之义。辨别名色(nāmarūpa)及其缘的把握，并非仅凭初次深入即能成就，而是需要于其中次第生起智慧，渐次觉悟。为了显示二者不具足，所以说“未以了知遍知(ñātapariññā)的方式随觉”。以舍离常想等而现起的观(vipassanā)，于法中以对治镇伏而达极锐利、明净之相，其所依止者，乃审察遍知(tīraṇapariññā)。圣道以遍知、断、现证的方式现起，包含审察遍知与断遍知。为了显示二者不通达，所以说“审察……未通达”。所谓“经线(tanta)”，是指织工为了织布，将经线系于织杆(daṇḍaka)上，展开纱线使其纤细。然因纱线缠结，显示为紊乱状态，故说“如乱丝般”。为了详述略说之义，故言“譬如”等等。“理顺”即令前后平等，使其正直无曲。或者说，缠结的纱线即是乱丝，如乱丝般生起、存在，故称“乱丝状”。不入中道(majjhimā paṭipadā)者，因堕于二边，故于缘相上错乱、缠缚。正因堕于二边，彼等以种种见执而流转，不知如何实践正直之法住。故说“不能将彼缘相理顺”。二种菩萨(bodhisatta)，即独觉菩萨(paccekabodhisatta)与大菩萨(mahābodhisatta)。“以其法性”即其本性，不待他教之意。所谓“处处成球”，即在彼彼处所生之球结，亦即线结。由此，彼等成为打结、系结之状。于诸缘上颠扑，即于无常(anicca)、苦(dukkha)、无我(anattā)等缘法之自性上，因执取常等而颠扑。不能将缘理顺，即因不能舍弃彼常等执取，故不能将对缘法之相的见解理顺，以“此是真理”之执着身结而成为结缚之状，故说“六十二……结缚”。凡诸沙门(samaṇa)、婆罗门(brāhmaṇa)，若依止、执着常见(sassatadiṭṭhi)等见……

Vinanato ‘‘kulā’’ti itthiliṅgavasena laddhanāmassa tantavāyassa gaṇṭhikaṃ nāma ākulabhāvena aggato vā mūlato vā duviññeyyāyeva khalitatantasuttanti āha ‘‘kulāgaṇṭhikaṃ vuccati pesakārakañjiyasutta’’nti. Sakuṇikāti kulāvakasakuṇikā. Sā hi rukkhasākhāsu olambanakulāvakā [Pg.91] hoti. Tañhi sā kulāvakaṃ tato tato tiṇahīrādike ānetvā tathā vinandhati, yathā tesaṃ pesakārakañjiyasuttaṃ viya aggena vā aggaṃ mūlena vā mūlaṃ samānetuṃ vivecetuṃ vā na sakkā. Tenāha ‘‘yathā hī’’tiādi. Tadubhayampīti ‘‘kulāgaṇṭhika’’nti vuttaṃ kañjiyasuttaṃ, kulāvakañca. Purimanayenevāti ‘‘evameva sattā’’tiādinā pubbe vuttanayeneva.

从编织而言，名为“库拉(kulā)”（此名由阴性词而来）的织女的线团，因其缠结而从头或尾都难以辨识，即是纷乱的纱线，故说：“库拉结(kulāgaṇṭhika)被称为织工的乱线(pesakārakañjiyasutta)。”所谓“小鸟(sakuṇikā)”，即是筑巢之鸟(kulāvakasakuṇikā)。它在树枝上筑悬挂的巢。它从各处衔来草丝等物，编织其巢，如同织工的乱线一般，无法将其头与头、尾与尾理顺或分辨。因此说“正如”等。所谓“二者”，即是指名为“库拉结”的乱线，以及鸟巢(kulāvaka)。“如同前文所说之理”，即如前文所说“众生亦复如是”等之理。

Kāmaṃ muñjapabbajatiṇāni yathājātānipi dīghabhāvena patitvā araññaṭṭhāne aññamaññaṃ vinandhitvā ākulabyākulāni hutvā tiṭṭhanti, tāni pana na tathā dubbiveciyāni, yathā rajjubhūtānīti dassetuṃ ‘‘yathā tānī’’tiādi vuttaṃ. Sesamettha heṭṭhā vuttanayameva.

诚然，文邪草(muñja)、蒲草(pabbaja)、苇草(tiṇa)等，即使是自然生长，也会因其长而倒伏于林野之地，互相缠结，变得纷乱杂陈。然而，它们不像已搓成绳索那般难以分辨，为显示此义，故说“如彼等”等。此处其余部分，与下文所说之理相同。

Apāyāti avaḍḍhitā, sukhena, sukhahetunā vā virahitāti attho. Dukkhassa gatibhāvatoti āpāyikassa dukkhassa pavattiṭṭhānabhāvato. Sukhasamussayatoti abbhudayato. Vinipatitattāti virūpaṃ nipatitattā yathā tenattabhāvena sukhasamussayo na hoti, evaṃ nipatitattā. Itaroti saṃsāro. Nanu ‘‘apāya’’ntiādinā vuttopi saṃsāro evāti? Saccametaṃ, nirayādīnaṃ pana adhimattadukkhabhāvadassanatthaṃ apāyādiggahaṇaṃ. Gobalībaddañāyenāyamattho veditabbo. Khandhānañca paṭipāṭīti pañcannaṃ khandhānaṃ hetuphalabhāvena aparāparaṃ pavatti. Abbocchinnaṃ vattamānāti avicchedena pavattamānā. Taṃ sabbampīti taṃ ‘‘apāya’’ntiādinā vuttaṃ sabbaṃ apāyadukkhañceva vaṭṭadukkhañca. ‘‘Mahāsamudde vātukkhittanāvā viyā’’ti idaṃ paribbhamaṭṭhānassa mahantadassanatthañceva paribbhamanassa anavaṭṭhitatādassanatthañca ‘‘upamāya. Yantesu yuttagoṇo viyā’’ti idaṃ pana avasabhāvadassanatthañceva duppamokkhabhāvadassanatthañcāti veditabbaṃ.

所谓“恶趣”(apāya)，意即不增长，或远离安乐及安乐之因。所谓“苦之所趣”，是因其为恶趣之苦的发生之处。所谓“远离乐之积聚”，是因其远离兴盛。所谓“堕落处”，是因其以丑恶之相堕落，以致于那样的自体无法成为乐之积聚，如是堕落之故。所谓“其他”，即是轮回。难道“恶趣”等所说的不也是轮回吗？此言真实，然而，提及“恶趣”等是为了显示地狱等之苦尤为剧烈。此义应以“牛与公牛之理”(Gobalībaddañāya)来理解。所谓“诸蕴相续”，即是五蕴以因果关系辗转生起。所谓“无间现行”，即是无间断地持续发生。所谓“那一切”，即是“恶趣”等所说的一切恶趣之苦以及轮回之苦。“犹如大海中为风所袭之舟”，此喻是为了显示流转之处的广大，以及流转的不稳定。而“犹如系于机械之牛”，则应知此喻是为了显示不得自在以及难以解脱之意。

Paṭiccasamuppādavaṇṇanā

缘起释义

Iminā tāvāti ettha tāva-saddo kamattho, tena ‘‘tantākulakajātā’’ti padassa anusandhi parato āvibhavissatīti dīpeti. Atthi idappaccayāti ettha ayaṃ paccayoti idappaccayo, tasmā idappaccayā, imasmā paccayāti attho. Idaṃ vuttaṃ hoti – ‘‘imasmā nāma paccayā jarāmaraṇa’’nti evaṃ vattabbo atthi nu kho jarāmaraṇassa paccayoti. Tenāha [Pg.92] ‘‘atthi nu kho…pe… bhaveyyā’’ti. Ettha hi ‘‘kiṃ paccayā jarāmaraṇaṃ? Jātipaccayā jarāmaraṇa’’nti upari jātisaddapaccayasaddasamānādhikaraṇena kiṃ-saddena idaṃ-saddassa samānādhikaraṇatādassanato kammadhārayasamāsatā idappaccayasaddassa yujjati. Na hettha ‘‘imassa paccayā idappaccayā’’ti jarāmaraṇassa, aññassa vā paccayato jarāmaraṇasambhavapucchā sambhavati viññātabhāvato, asambhavato ca, jarāmaraṇassa pana paccayapucchā sambhavati. Paccayasaddasamānādhikaraṇatāyañca idaṃ-saddassa ‘‘imasmā paccayā’’ti paccayapucchā yujjati.

在此，“tāva”一词意为“首先”，它表明了“缠结如乱丝”(tantākulakajātā)一词的关联将在后面显明。所谓“有此为缘”(atthi idappaccayā)，其中“idappaccayo”即是“此缘”，意为“由此缘”或“从此缘”。其意是说：“是否有‘从此缘而有老死’这样的老死之缘呢？”因此经文说：“是否有……乃至……存在？”在此，因为上文“老死以何为缘？老死以生为缘”一句中，“生”与“缘”二词同格，“何”与“此”二词亦同格，故“此缘”(idappaccaya)一词符合持业(kammadhāraya)复合词的用法。这里并非在问“此是老死之缘”，或“老死是否由其他缘而生”，因为（老死有缘而生）是已知的，且（无缘而生）是不可能的。然而，询问老死的缘是可能的。而且因为“缘”与“此”二词同格，故“从此缘”的提问是合理的。

Sā pana samānādhikaraṇatā yadipi aññapadatthasamāsepi labbhati, aññapadatthavacanicchābhāvato panettha kammadhārayasamāso veditabbo. Sāmivacanasamāsapakkhe pana nattheva samānādhikaraṇatāsambhavoti. Nanu ca ‘‘idappaccayatā paṭiccasamuppādo’’ti ettha idappaccaya-saddo sāmivacanasamāso icchitoti? Saccaṃ icchito ujukameva tattha paṭiccasamuppādavacanicchāti katvā, idha pana kevalaṃ jarāmaraṇassa paccayaparipucchā adhippetā, tasmā yathā tattha idaṃ-saddassa paṭiccasamuppādavisesanatā, idha ca ‘‘pucchitabbapaccayatthatā sambhavati, tathā tattha, idha ca samāsakappanā veditabbā. Kasmā pana tattha kammadhārayasamāso na icchitoti? Hetuppabhavānaṃ hetu paṭiccasamuppādoti imassa atthassa kammadhārayasamāse asambhavatoti imassa, attano paccayānurūpassa anurūpo paccayo idappaccayoti etassa ca atthassa icchitattā. Yo panettha idaṃ-saddena gahito attho, so ‘‘atthi idappaccayā jarāmaraṇa’’nti jarāmaraṇaggahaṇeneva gahitoti idaṃ-saddo paṭiccasamuppādato pariccajanato aññassa asambhavato paccaye avatiṭṭhati, tenettha kammadhārayasamāso. Tattha pana idaṃ-saddassa tato pariccajanakāraṇaṃ natthīti sāmivacanasamāso eva icchito. Aṭṭhakathāyaṃpana yasmā jarāmaraṇādīnaṃ paccayapucchāmukhenāyaṃ paṭiccasamuppādadesanā āraddhā, paṭiccasamuppādo ca nāma atthato hetuppabhavānaṃ hetūti vutto vāyamattho, tasmā ‘‘imassa jarāmaraṇassa paccayo’’ti evamatthavaṇṇanā katā.

然而，这种同格关系虽然在依主(bahubbīhi)复合词中也能成立，但因此处无意表达他义，故应理解为持业(kammadhāraya)复合词。至于在（第六）依格(tappurisa)复合词的情况下，则根本不可能有同格关系。问：在“缘性即是缘起”(idappaccayatā paṭiccasamuppādo)一句中，“idappaccaya”一词不正是作依格复合词解吗？答：确实如此，因为那里意在直接说明缘起之法，而此处则只是意在询问老死之缘。因此，正如在那里“idaṃ”（此）一词是作为缘起的限定词，而在此处则有“应被询问之缘”的含义，两处的复合词构想应如是理解。问：为何在那里不作持业复合词解？答：因为“诸缘生法之缘，即是缘起”这一含义，在持业复合词中无法成立，而“与（果）相应的缘，即是此缘”才是所要表达的含义。在此处，“idaṃ”一词所指的含义，已被“有此缘而有老死”中的“老死”所含摄，因此“idaṃ”一词除了从缘起法中分离出来安住于“缘”之外，别无可能，故此处是持业复合词。但在那里，“idaṃ”一词没有理由从缘起法中分离，故应作依格复合词解。在义注(aṭṭhakathā)中，因为此缘起教说是以询问老死等之缘的方式开始的，而缘起在义理上即是“诸缘生法之缘”，故将之解释为“此老死之缘”的含义。

Paṇḍitenāti ekaṃsabyākaraṇīyādipañhāvisesajānanasamatthāya paññāya samannāgatena. Tameva hissa paṇḍiccaṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ[Pg.93]. Yādisassa jīvassa diṭṭhigatiko sarīrato anaññattaṃ pucchati ‘‘taṃ jīvaṃ taṃ sarīra’’nti, so evaṃ paramatthato nupalabbhati, kathaṃ tassa vañjhātanayassa viya dīgharassatā sarīrato aññatā vā anaññatā vā byākātabbā siyā, tasmāssa pañhassa ṭhapanīyatā veditabbā. Tuṇhībhāvo nāmesa pucchato anādaro vihesā viya hotīti ‘‘abyākatameta’’nti pakārantaramāha. Evaṃ abyākaraṇakāraṇaṃ ñātukāmassa kathetabbaṃ hoti, kathite ca jānantassa pamādopi evaṃ siyā, kathanavidhi pana ‘‘yādisassā’’tiādinā dassito eva. Evaṃ appaṭipajjitvāti evaṃ ṭhapanīyapañhe viya tuṇhībhāvādiṃ anāpajjitvā eva. ‘‘Appaṭipajjitvā’’ti vacanaṃ nidassanamattametaṃ. ‘‘Kiṃ sabbaṃ anicca’’nti vutte ‘‘kiṃ saṅkhataṃ sandhāya pucchasi, udāhu asaṅkhata’’nti paṭipucchitvā byākātabbaṃ hoti ‘‘kiṃ khandhapañcakaṃ pariññeyya’’nti puṭṭhe ‘‘atthi tattha pariññeyyaṃ, atthi na pariññeyya’’nti vibhajja byākātabbaṃ hoti, evaṃ appaṭipajjitvāti ca ayamettha attho icchitoti. Pubbe yassa paccayassa atthitāmattaṃ coditanti atthitāmattaṃ vissajjitaṃ. Pucchāsabhāgena hi vissajjananti. Idāni tasseva sarūpapucchā karīyatīti ‘‘puna ki’’nti vuttaṃ. Idhāpi ‘‘yathā’’tiādi sabbaṃ ānetvā vattabbaṃ.

所谓“智者”(paṇḍita)，是指具足了能了知一向记说等诸类问题之智慧者。为显示其智慧，故说“譬如”等。若有持邪见者问“命即是身”或“命异于身”，此“命”于胜义中实不可得，犹如石女之子，如何能记说其长短，或与身之同异？是故当知此问应予搁置。然而，沉默以对，于提问者或如轻慢与恼害，故佛陀另以“此为无记”(abyākatametaṃ)的方式作答。若对方欲知不答之由，则应为说；说明之后，知者或生放逸，而说明之法已如“若有持邪见者”等所示。所谓“不作如是处理”(evaṃ appaṭipajjitvā)，是指不像处理应搁置问题那样，以沉默等方式应对。“不作处理”一词仅为例示。其意是说：若被问“一切皆无常耶？”，应反问“汝指有为法，抑或无为法？”而后作答；若被问“五蕴皆应遍知耶？”，应分别回答“其中有应遍知者，亦有不应遍知者”。先前仅被问及某缘是否存在，故仅回答其存在与否，因回答须与问题相应。如今则是询问其体相，故说“复次，云何”。此处亦应引“譬如”等全部文句来说明。

‘‘Esa nayo sabbapadesū’’ti atidesavasena ussukkaṃ katvā ‘‘nāmarūpapaccayā’’tiādinā tattha apavādo āraddho. Yasmā dassetukāmo, tasmā idaṃ vuttanti yojanā. Channaṃ vipākasamphassānaṃyeva gahaṇaṃ hoti viññāṇādi vedanāpariyosānā vipākavidhīti katvā anekesu suttapadesu, (ma. ni. 3.126; udā. 1) abhidhamme (vibha. 225) ca yebhuyyena tesaṃyeva gahaṇassa niruḷhattā. Idhāti imasmiṃ sutte. Ca-saddo byatirekattho, tenettha ‘‘gahitampī’’tiādinā vuccamānaṃyeva visesaṃ joteti. Paccayabhāvo nāma paccayuppannāpekkho tena vinā tassa asambhavato. Tasmā saḷāyatanappaccayāti ‘‘saḷāyatanapaccayā phasso’’ti iminā padenāti yojanā. Avayavena vā samudāyopalakkhaṇametaṃ ‘‘saḷāyatanapaccayā’’ti, tasmā ‘‘saḷāyatanapaccayā phasso’’ti iminā padenāti vuttaṃ hoti. Gahitampīti chabbidhaṃ vipākaphassampi. Aggahitampīti avipākaphassampi kusalākusalakiriyāphassampi. Paccayuppannavisesaṃ dassetukāmoti [Pg.94] yojanā. Na cettha paccayuppannova upādinno icchito, atha kho paccayopi upādinno icchitoti ajjhattikāyatanasseva saḷāyatanaggahaṇena gahaṇanti katvā vuttaṃ ‘‘saḷāyatanato…pe… dassetukāmo’’ti. Na hi phassassa cakkhādisaḷāyatanameva paccayo, atha kho ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’tiādi (ma. ni. 3.421, 425, 426; saṃ. ni. 2.44, 45; 2.4.60; kathā. 465, 467) vacanato rūpāyatanādirūpañca cakkhuviññāṇādināmañca paccayo, tasmā imaṃ cakkhādisaḷāyatanato atirittaṃ āvajjanādi viya sādhāraṇaṃ ahutvā, tassa tassa phassassa sādhāraṇatāya aññaṃ visesapaccayaṃ pi-saddena avisiṭṭhaṃ sādhāraṇapaccayaṃ pidassetukāmo bhagavā, ‘‘nāmarūpapaccayā phasso’’ti idaṃ vuttanti yojanā. Abhidhammabhājanīyepi imameva paccayaṃ sandhāya ‘‘nāmarūpapaccayā phasso’’ti vuttanti tadaṭṭhakathāyaṃ (vibha. aṭṭha. 243) ‘‘paccayavisesadassanatthañceva mahānidānadesanāsaṅgahatthañcā’’ti atthavaṇṇanā katā. Paccayānanti jātiādīnaṃ paccayadhammānaṃ. Nidānaṃ kathitanti jarāmaraṇādikassa nidānattaṃ kathitaṃ ekaṃsiko paccayabhāvo kathito. Tañhi tesaṃ paccayabhāve abyabhicārīti dassetuṃ ‘‘iti kho paneta’’ntiādinā upari desanā pavattā. Nijjaṭeti nijjālake. Niggumbeti nikkhepe. Padadvayenāpi ākulābhāvameva dasseti, tasmā anākulaṃ abyākulaṃ mahantaṃ paccayanidānamettha kathitanti mahānidānaṃ suttaṃ aññathābhāvassa abhāvato.

“此理遍一切处”是藉由类推而着重说明，并依“名色为缘”等句在此展开例外。因为想要显示此义，故作是说。此处只取六种异熟触，是因从识等至受为止皆为异熟法，这在许多经文（如《中部》3.126；《自说经》1）及阿毗达摩(abhidhamma)（《分别论》225）中，大体上都如此取解并已成定说。此处的“此”是指本经。“且”字有区别之义，因此在这里说“即使已取”等语，正是为了彰显其特殊之处。所谓缘性，是依待缘生法而言，无彼则此不可能存在。因此，“六处为缘”应结合“六处为缘而有触”此句来理解。或者说，“六处为缘”是以部分代指整体，因此说是“以六处为缘而有触”此句。已取者，即六种异熟触。未取者，即非异熟触，也就是善、不善、唯作触。这是为了显示缘生法的特殊性。此处并非只意欲执取缘生法，而是也意欲执取缘本身，因此，以“六处”所摄取的只是内处，故说“从六处……想要显示”。触的缘不只是眼等六处，实际上，根据“缘眼与色而生眼识，三者和合为触”（如《中部》3.421, 425, 426；《相应部》2.44, 45；2.4.60；《论事》465, 467）等教说，色处等色法与眼识等名法也是缘。因此，世尊(Bhagavā)为了显示此眼等六处之外，还有其他不像作意(āvajjanā)等那样共通的特殊之缘，并且也为了以“亦”(pi)字显示此未加区分的共通之缘，故说“名色为缘而有触”。在阿毗达摩的解释中，也针对此缘而说“名色为缘而有触”，其义注(aṭṭhakathā)（《分别论义注》243）中作了义理的释义(atthavaṇṇanā)说：“是为了显示缘的特殊性，也为了统摄《大因缘经》的教说”。“诸缘”是指生等诸缘法。“已说其因”是指已说明老死等的因性，已确定无疑地说明了其缘性。为了显示它们在作为缘时是无差谬的，上文才展开“如是，此……”等教说。“理清”(nijjaṭeti)即解开缠结。“扫除”(niggumbeti)即清除障碍。此二词皆显示没有纷乱，因此，此处所说之广大缘起之因，是无纷乱、无杂乱的，故名《大因缘经》，因其无有变异。

98. Tesaṃ tesaṃ paccayānanti tesaṃ tesaṃ jātiādīnaṃ paccayānaṃ. Yasmā paccayabhāvo nāma tehi tehi paccayehi anūnādhikeheva tassa tassa phalassa sambhavato tatho taccho, tappakāro vā sāmaggiupagatesu paccayesu muhuttampi tatho nibbattanadhammānaṃ asambhavābhāvato. Avitatho avisaṃvādanako visaṃvādanākāravirahito aññadhammapaccayehi aññadhammānuppattito. ‘‘Anaññathā’’ti vuccati aññathābhāvassa abhāvato. Tasmā ‘‘tathaṃ avitathaṃ anaññathaṃ paccayabhāvaṃ dassetu’’nti vuttaṃ. Pariyāyati attano phalaṃ pariggahetvā vattatīti pariyāyo, hetūti āha ‘‘pariyāyenāti kāraṇenā’’ti. Sabbena sabbanti devattādinā [Pg.95] sabbabhāvena sabbā jāti. Sabbathā sabbanti tatthāpi cātumahārājikādisabbākārena sabbā, nipātadvayametaṃ, nipātañca abyayaṃ, tañca sabbaliṅgavibhattivacanesu ekākārameva hotīti pāḷiyaṃ ‘‘sabbena sabbaṃ sabbathā sabba’’nti vuttaṃ. Atthavacane pana tassa tassa jātisaddāpekkhāya itthiatthavuttitaṃ dassetuṃ ‘‘sabbākārena sabbā’’tiādi vuttaṃ. Imināva nayenāti iminā jātivāre vutteneva nayena. Devādīsūti ādi-saddena gandhabbayakkhādike pāḷiyaṃ (dī. ni. 2.98) āgate, tadantarabhede ca saṅgaṇhāti.

98. “对于种种缘”是指对于种种生等诸缘法。因为所谓缘性，是由恰如其分的诸缘不增不减地产生相应的果，故是如实、真实的；又或者说，当诸缘和合时，即使一刹那，如实而生的诸法也必然生起，无有不生的可能。真实不虚即不欺诳，远离欺诳之相，因他法之缘不会生起他法。“不异”是因其无有变异的状态。因此说“为显示如实、不虚、不异的缘性”。“理路”(pariyāya)是因其执取自果而转起，故说“以理路即是以因”。“以一切方式完全地”(sabbena sabbaṃ)是指以天神等一切所有状态而有的一切生。“以一切形态完全地”(sabbathā sabbaṃ)是指在那当中也以四大王天等一切形态而有的一切生。此二者为小品词，小品词是不变语，在所有性、格、数中形态皆同，故巴利语中说“sabbena sabbaṃ sabbathā sabbaṃ”。但在解释意义时，为了显示其与各个“生”(jāti)一词相关的阴性意义，故说“以一切形态而有的一切(sabbā)”等。“以此理路”是指以此“生”的章节中所说的理路。“天神等”中的“等”字，包含了巴利经文（《长部》2.98）中提到的乾闼婆、夜叉(yakkha)等，以及统摄了他们之间的各类。

Idha nikkhittaatthavibhajanattheti imasmiṃ ‘‘kassaci kimhicī’’ti aniyamato uddesavasena vuttatthassa niddisanatthe jotetabbe nipāto, tadatthajotanaṃ nipātapadanti attho. Tassāti tassa padassa. Teti dhammadesanāya sampadānabhūtaṃ theraṃ vadati. Seyyathidanti vā te katameti ceti attho. Ye hi ‘‘kassacī’’ti, ‘‘kimhicī’’ti ca aniyamato vutto attho, te katameti. Kathetukamyatāpucchā hesā. Devabhāvāyāti devabhāvatthaṃ. Khandhajātīti khandhapātubhāvo, yathā khandhesu uppannesu ‘‘devā’’ti samaññā hoti, tathā tesaṃ uppādoti attho. Tenāha ‘‘yāyā’’ti āha. Sabbapadesūti ‘‘gandhabbānaṃ gandhabbatthāyā’’tiādīsu sabbesu jātiniddesapadesu, bhavādipadesu ca. Yena hi nayena sace hi jātīti ayamatthayojanā katā, jātiniddesapadesova ‘‘bhavo’’tiādinā bhavādipadesupi so kātabboti. Devāti upapattidevā cātumahārājikato paṭṭhāya yāva bhavaggā dibbanti kāmaguṇādīhi kīḷanti laḷanti viharanti jotantīti katvā. Gandhaṃ abbanti paribhuñjantīti gandhabbā, dhataraṭṭhassa mahārājassa parivārabhūtā. Yajanti vessavaṇasakkādike pūjentīti yakkhā, tena tena vā paṇidhikammādinā yajitabbā pūjetabbāti yakkhā, vessavaṇassa mahārājassa parivārabhūtā. Aṭṭhakathāyaṃ pana ‘‘amanussā’’ti avisesena vuttaṃ. Bhūtāti kumbhaṇḍā, virūḷhakassa mahārājassa parivārabhūtā. Aṭṭhakathāyaṃ pana ‘‘ye keci nibbattasattā’’ti avisesena vuttaṃ. Aṭṭhipakkhā bhamaratuppaḷādayo. Cammapakkhā jatusiṅgālādayo. Lomapakkhā haṃsamorādayo. Sarīsapā ahivicchikasatapadiādayo.

在此，为分析所列举之义，即为指明以“于某人”、“于某处”等不确定方式作纲要而说之义，当用小品词来阐明；阐明其义即是小品词的作用。‘彼’(tassa)是指彼词。‘汝等’(te)是指作为说法对象的长老。‘即’(seyyathidaṃ)或‘彼等为何’(te katame)是此处的意义。诚然，以“于某人”、“于某处”等不确定方式所说之义，即是‘彼等为何’。此乃欲说之问。‘为天神之状态’(devabhāvāya)是指为成天神故。‘蕴之生’(khandhajāti)是指蕴的出现。犹如诸蕴生起时，有‘天神’之名，其生起即是此义。因此说“任何”(yā yā)。“于一切处”是指在“乾闼婆为乾闼婆之状态”等一切关于“生”(jāti)的解释(niddesa)之处，以及关于“有”(bhava)等之处。因为，以何种理路对此“生”的解释文句作此义理的结合，也应以该理路对“有”等文句作结合。所谓‘天神’，是指投生天，从四大王天起，上至有顶天，以天界的欲乐等游戏、嬉戏、安住、闪耀，故名为天神。所谓‘乾闼婆’，是因其享用(abbanti)香气(gandha)，乃持国(Dhataraṭṭha)天王的眷属。所谓‘夜叉’(yakkha)，是因其祭祀(yajanti)毗沙门、帝释等，或因其应被种种誓愿、行业等所祭祀，乃毗沙门天王的眷属。但在义注(aṭṭhakathā)中，则不加区别地称为‘非人’。所谓‘部多’(bhūta)，是指鸠槃荼，乃增长天王的眷属。但在义注中，则不加区别地称为‘任何已生之有情’。‘骨翼者’，如蜜蜂、蜻蜓等。‘皮翼者’，如蝙蝠等。‘毛翼者’，如天鹅、孔雀等。‘爬行者’，如蛇、蝎、蜈蚣等。

‘‘Tesaṃ [Pg.96] tesa’’nti idaṃ na yevāpanakaniddeso viya avuttasaṅgahatthaṃ vacanaṃ, atha kho ayevāpanakaniddeso viya vuttasaṅgahatthanti. Ādi-saddeneva ca āmeḍitattho saṅgayhatīti āha ‘‘tesaṃ tesaṃ devagandhabbādīna’’nti. Tadattāyāti taṃbhāvāya, yathārūpesu khandhesu pavattamānesu ‘‘devā gandhabbā’’ti lokasamaññā hoti, tathārūpatāyāti attho. Tenāha ‘‘devagandhabbādibhāvāyā’’ti. ‘‘Nirodho, vigamo’’ti ca paṭiladdhattālābhassa bhāvo vuccati, idha pana accantābhāvo adhippeto ‘‘sabbaso jātiyā asatī’’ti avatvā ‘‘jātinirodhā’’ti vuttattāti āha ‘‘abhāvāti attho’’ti.

“彼等彼等”（tesaṃ tesaṃ）这句话，不像排除式解释（yevāpanakaniddesa）那样是为了包含未说之义，而是像非排除式解释（ayevāpanakaniddesa）那样是为了包含已说之义。并且通过“等”字，重复义（āmeḍita）已经被包含，所以说“彼等彼等天、乾闼婆（gandhabba）等”。“为了彼”（tadattāya）是指为了那个状态，就像在某些蕴生起时，会有“天、乾闼婆”等世间俗称，意思是具有那样的状态。因此说“为了成为天、乾闼婆等”。“灭、消失”（nirodho, vigamo）通常是指已得自体之消失（paṭiladdhattālābhassa bhāvo），但在这里是指彻底的无有（accantābhāvo），因为没有说“完全没有生”（sabbaso jātiyā asatī），而是说“生的灭尽”（jātinirodhā），因此说“意为无有”。

Phalatthāya hinotīti yathā phalaṃ tato nibbattati, evaṃ hinoti pavattati, tassa hetubhāvaṃ upagacchatīti attho. Idaṃ gaṇhatha nanti ‘‘idaṃ me phalaṃ, gaṇhatha na’’nti evaṃ appeti viya niyyāteti viya. ‘‘Esa nayo’’ti avisesaṃ atidisitvā visesamattassa atthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Nanu cāyaṃ jāti parinipphannā, saṅkhatabhāvā ca na hoti vikārabhāvato, tathā jarāmaraṇaṃ, tassa kathaṃ sā hetu hotīti codanaṃ sandhāyāha ‘‘jarāmaraṇassa hī’’tiādi. Tabbhāve bhāvo, tadabhāve ca abhāvo jarāmaraṇassa jātiyā upanissayatā.

“为果而转起”（phalatthāya hinoti），意谓就像果报由此产生一样，它这样转起、生起，成为其因。“拿走这果实吧”（idaṃ gaṇhatha na），就像是说“这是我的果实，拿走吧”，这样给予或交付。“这就是方法”（esa nayo）已经普遍地指示了，为了说明特殊之义，所以才说了“此外”（apicā）等。难道生（jāti）不是已完成的吗？并且它不是有为法，因为它是一种变异之法，同样老死（jarāmaraṇa）也是如此，生怎么会是老死的因呢？为了回应此诘难，所以才说“老死的”等。若生存在，老死便存在；若生不存在，老死便不存在，这是老死与生之间的亲依止（upanissaya）关系。

99. Okāsapariggahoti pavattiṭṭhānapariggaho. Upapattibhave yujjati upapattikkhandhānaṃ yathāvuttaṭṭhānato aññattha anuppajjanato. Idha panāti imasmiṃ sutte ‘‘kāmabhavo’’tiādinā āgate imasmiṃ ṭhāne. Kammabhave yujjati kāmabhavādijotanā visesato tassa jātiyā paccayabhāvatoti. Tenāha ‘‘so hi jātiyā upanissayakoṭiyāva paccayo’’ti. Nanu ca upapattibhavopi jātiyā upanissayavasena paccayo hotīti? Saccaṃ hoti, so pana na tathā padhānabhūto, kammabhavo pana padhānabhūto paccayo janakabhāvatoti. ‘‘So hi jātiyā’’tiādi vuttaṃ kāmabhavūpagaṃ kammaṃ kāmabhavo. Esa nayo rūpārūpabhavesupi. Okāsapariggahova kato‘‘kimhicī’’ti iminā sattapariggahassa katattā.

99. “处所的遍取”（okāsapariggaho）是指流转处所的遍取。这适用于生有（upapattibhava），因为生起之蕴（upapattikkhandha）不会在如前所述的处所以外生起。这里是指本经中以“欲有”（kāmabhava）等所说的这个地方。这适用于业有（kammabhava），因为它阐明了欲有等，且特别是作为该生（jāti）的缘故。因此说：“它确实只是生（jāti）的亲依止缘。”难道生有不也是以亲依止的方式作为生的缘吗？确实是这样，但它并非主要因素，而业有作为能生之缘，是主要的缘。“它确实是生（jāti）的”等所说的是导向欲有的业就是欲有。这个道理也适用于色有（rūpabhava）、无色有（arūpabhava）。处所的遍取已经做了，因为通过“在何处”（kimhicī）已经做了有情遍取（sattapariggahassa）。

100. Tiṇṇampi kammabhavānanti kāmakammabhavādīnaṃ tiṇṇampi kammabhavānaṃ. Tiṇṇañca upapattibhavānanti kāmupapattibhavādīnaṃ tiṇṇañca upapattibhavānaṃ. Tathā [Pg.97] sesānipīti diṭṭhupādānādīni sesupādānānipi tiṇṇampi kammabhavānaṃ, tiṇṇañca upapattibhavānaṃ paccayoti attho. Itīti evaṃ vuttanayena. Dvādasa kammabhavā dvādasa upapattibhavāti catuvīsatibhavā veditabbā. Yasmā kammabhavassa paccayabhāvamukheneva upādānaṃ upapattibhavassa paccayo nāma hoti, na aññathā, tasmā upādānaṃ kammabhavassa ujukameva paccayabhāvoti āha ‘‘nippariyāyenettha dvādasa kammabhavā labbhantī’’ti. Tesanti kammabhavānaṃ. Sahajātakoṭiyāti akusalassa kammabhavassa sahajātaṃ upādānaṃ sahajātakoṭiyā, itaraṃ anantarūpanissayādivasena upanissayakoṭiyā, kusalassa kammabhavassa pana upanissayakoṭiyāva paccayo. Ettha ca yathā aññamaññanissayasampayuttaatthiavigatādipaccayānaṃ sahajātapaccayena ekasaṅgahataṃ dassetuṃ ‘‘sahajātakoṭiyā’’ti vuttaṃ, evaṃ ārammaṇūpanissayaanantarūpanissayapakatūpanissayānaṃ ekajjhaṃ gahaṇavasena ‘‘upanissayakoṭiyā’’ti vuttanti daṭṭhabbaṃ.

100. 三种业有（kammabhava），即欲界业有（kāma-kammabhava）等三种业有。三种生有（upapattibhava），即欲界生有（kāma-upapattibhava）等三种生有。同样，其余诸取（upādāna），如见取（diṭṭhupādāna）等，也是三种业有与三种生有之缘，其意义是如此。如是，依此理，十二业有、十二生有，应知共有二十四有。由于取（upādāna）唯有通过作为业有之缘的方式，才能成为生有之缘，而非其他方式，因此取直接作为业有之缘。因此说“在此无辗转（nippariyāyena），可以得到十二业有”。“那些”（tesaṃ）是指业有。在俱生方面（sahajātakoṭiyā），对不善业有（akusala-kammabhava）而言，与它俱生的取是俱生缘，其余则以无间亲依止（anantarūpanissaya）等方式为亲依止缘；对善业有（kusala-kammabhava）而言，则只是以亲依止缘作为缘。在这里，为了显示互相依止（aññamañña）、相应（sampayutta）、有（atthi）、不离（avigata）等缘都包含在俱生缘中，所以说“俱生方面”；同样的，为了总括所缘亲依止（ārammaṇūpanissaya）、无间亲依止、自然亲依止（pakatūpanissaya）等缘，所以说“亲依止方面”，应知。

101. Upādānassāti ettha kāmupādānassa taṇhā upanissayakoṭiyāva paccayo, sesupādānānaṃ sahajātakoṭiyāpi upanissayakoṭiyāpi viññāṇādi ca vedanāpariyosānā vipākavidhīti katvā.

101. 关于“取”（upādāna），此处欲取（kāmupādāna）以爱（taṇhā）为亲依止缘，其余诸取则兼具俱生方面（sahajātakoṭiyā）与亲依止方面（upanissayakoṭiyā）的缘。识（viññāṇa）等乃至以受（vedanā）为终结的（诸法），都可理解为异熟法（vipākavidhi）。

102. Yadidaṃ vedanāti ettha vipākavedanāti tameva tāva upanissayakoṭiyā paccayo itarakoṭiyā asambhavato. Aññāti kusalākusalakiriyavedanā. Aññathāpīti sahajātakoṭiyāpi.

102. 所谓“受”（yadidaṃ vedanā），这里指的是异熟受（vipākavedanā）。它作为缘时，只是亲依止缘，因为在其他方面（如俱生缘）是不可能的。其他的受是指善受、不善受和唯作受。它们也可以是俱生缘。

103. Ettāvatāti jarāmaraṇādīnaṃ paccayaparamparādassanavasena pavattāya ettakāya desanāya. Purimataṇhanti purimabhavasiddhaṃ taṇhaṃ. ‘‘Esa paccayo taṇhāya, yadidaṃ vedanā’’ti vatvā tadanantaraṃ ‘‘phassapaccayā vedanāti iti kho panetaṃ vutta’’ntiādinā vedanāya paccayabhūtassa phassassa uddharaṇaṃ aññesu suttesu āgatanayena paṭiccasamuppādassa desanāmaggo, taṃ pana anotaritvā samudācārataṇhādassanamukheneva taṇhāmūlakadhamme desento āciṇṇadesanāmaggato okkamanto viya, tañca desanaṃ passato appavattanti pasayha balakkārena desento viya ca hotīti āha ‘‘idānī’’tiādi. Dve taṇhāti idhādhippetataṇhā eva [Pg.98] dvidhā bhindanto āha. Esanataṇhāti bhogānaṃ pariyesanavasena pavattataṇhā. Esitataṇhāti pariyiṭṭhesu bhogesu uppajjamānataṇhā. Samudācārataṇhāyāti pariyuṭṭhānavasena pavattataṇhāya. Duvidhāpesā vedanaṃ paṭicca taṇhā nāma vedanāpaccayā ca appaṭiladdhānaṃ bhogānaṃ paṭilābhāya pariyesanā, laddhesu ca tesupātabyatāpattiādi hotīti.

103. 如此，即是依于观察老死等缘起相续而施设的此教说。前际之爱，即指前生已成就之爱。所谓“此是爱之缘，即是受”之后，紧接着说“触缘受”等，是以其他经中缘起教法之说明方式，来阐明作为受之缘的触，但此处并未深入，而是直接以现行爱之相，来开示以爱为根本之法，犹如偏离惯常之教说方式，对于见到此教说者而言，又好像是以强迫之方式在教说，故说“今时”等。两种爱，即是将此处所指之爱分为两种来说。寻求爱，即是以追求受用之方式而现行之爱。已得爱，即是在已寻求到之受用中生起之爱。现行爱，即是以缠缚方式而现行之爱。这两种爱都缘于受，名为‘受缘爱’，即是为了获得未得之受用而寻求，以及在获得之后，陷入执著等。

Paritassanavasena pariyesati etāyāti pariyesanā. Āsayato, payogato ca pariyesanā tathāpavatto cittuppādo. Tenāha ‘‘taṇhāya sati hotī’’ti. Rūpādiārammaṇapaṭilābhoti savatthukānaṃ rūpādiārammaṇānaṃ gavesanavasena, pavattiyaṃ pana apariyiṭṭhaṃyeva labbhati, tampi atthato pariyesanāya laddhameva nāma tathārūpassa kammassa pubbekatattā eva labbhanato. Tenāha ‘‘so hi pariyesanāya sati hotī’’ti. Sukhavinicchayanti sukhaṃ visesato nicchinotīti sukhavinicchayo, sukhaṃ sabhāvato, samudayato, atthaṅgamanato, nissaraṇato ca yāthāvato jānitvā pavattañāṇaṃ, taṃ sukhavinicchayaṃ. Jaññāti jāneyya. ‘‘Subhasukha’’ntiādikaṃ ārammaṇe abhūtākāraṃ vividhaṃ ninnabhāvena nicchinoti āropetīti vinicchayo. Assādānupassanataṇhādiṭṭhiyāpi evameva vinicchayabhāvo veditabbo. Imasmiṃ pana sutte vitakkoyeva āgatoti yojanā. Imasmiṃ pana sutteti sakkapañhasutte. (Dī. ni. 2.358) tattha hi ‘‘chando kho, devānaṃ inda, vitakkanidāno’’ti āgataṃ. Idhāti imasmiṃ mahānidānasutte. ‘‘Vitakkeneva vinicchinātī’’ti etena ‘‘vinicchīyati etenāti vinicchayo’’ti vinicchaya-saddassa karaṇasādhanamāha. ‘‘Ettaka’’ntiādi vinicchayanākāradassanaṃ.

以烦恼而寻求，故为“寻求”(pariyesanā)。从意趣与实行而言，寻求即是如是生起的心识。是故说“有爱则有（寻求）”。获得色等所缘，即是对有事(savatthuka)的色等所缘的寻求；在生命的流转中，即使未经寻求亦可获得，然就其义理而言，亦是依寻求而获得，因其乃由过去造作此类业而获得。故说“彼（获得）因有寻求而有”。乐抉择(sukhavinicchaya)，即是特别地抉择乐，故名“乐抉择”。即是如实了知乐的自性、集、灭与出离后生起的智慧，此即乐抉择。“应知”(Jaññā)即“理应了知”(jāneyya)。于“净、乐”等所缘中，以各种非实之相，透过低劣的倾向进行判断并强加其上，此即是“抉择”(vinicchayo)。对于随观味著的爱与见，亦应如是了知其抉择的状态。然而，于此经中仅提及“寻”(vitakka)，应如是结合理解。“于此经中”，即于《帝释所问经》(Sakkapañhasutta, Dī. ni. 2.358)，其中说：“天主，欲(chanda)实以寻为因缘”。“此处”是指《大缘经》(Mahānidānasutta)。“仅以寻作抉择”此句，说明了“抉择”(vinicchayo)一词是“以此抉择”的工具格释义。“如此之量”等，是显示抉择的方式。

Chandanaṭṭhena chando, evaṃ rañjanaṭṭhena rāgo, svāyaṃ anāsevanatāya mando hutvā pavatto idhādhippetoti āha ‘‘dubbalarāgassādhivacana’’nti. Ajjhosānanti taṇhādiṭṭhivasena abhinivisanaṃ. ‘‘Mayhaṃ ida’’nti hi taṇhāgāho yebhuyyena attaggāhasannissayova hoti. Tenāha ‘‘ahaṃ mama’’nti, ‘‘balavasanniṭṭhāna’’nti ca tesaṃ gāhānaṃ thirabhāvappattimāha. Taṇhādiṭṭhivasena pariggahakaraṇanti ‘‘ahaṃ mama’’nti balavasanniṭṭhānavasena abhiniviṭṭhassa [Pg.99] attattaniyaggāhavatthuno aññāsādhāraṇaṃ viya katvā pariggahetvā ṭhānaṃ, tathāpavatto lobhasahagatacittuppādo. Attanā pariggahitassa vatthuno yassa vasena parehi sādhāraṇabhāvassa asahamāno hoti puggalo, so dhammo asahanatā. Evaṃ vacanatthaṃ vadanti niruttinayena. Saddalakkhaṇe pana yassa dhammassa vasena macchariyayogato puggalo maccharo, tassa bhāvo, kammaṃ vā macchariyaṃ, macchero dhammo. Macchariyassa balavabhāvato ādarena rakkhaṇaṃ ārakkhoti āha ‘‘dvāra…pe… suṭṭhu rakkhaṇa’’nti. Attano phalaṃ karotīti karaṇaṃ, yaṃ kiñci kāraṇaṃ, adhikaṃ karaṇanti adhikaraṇaṃ, visesakāraṇaṃ. Visesakāraṇañca bhogānaṃ ārakkhadaṇḍādānādianatthasambhavassāti vuttaṃ ‘‘ārakkhādhikaraṇa’’ntiādi. Paranisedhanatthanti māraṇādinā paresaṃ vibādhanatthaṃ. Ādīyati etenāti ādānaṃ, daṇḍassa ādānaṃ daṇḍādānaṃ, abhibhavitvā paraviheṭhanacittuppādo. Satthādānepi eseva nayo. Hatthaparāmāsādivasena kāyena kātabbakalaho kāyakalaho. Mammaghaṭṭanādivasena vācāya kātabbakalaho vācākalaho. Virujjhanavasena virūpaṃ gaṇhāti etenāti viggaho. Viruddhaṃ vadati etenāti vivādo. Tuvaṃ tuvanti agāravavacanasahacaraṇato tuvaṃ tuvaṃ, sabbete tathāpavattā dosasahagatacittuppādā veditabbā. Tenāha bhagavā ‘‘aneke pāpakā akusalā dhammā sambhavantī’’ti (dī. ni. 2.104).

以欲求为义故为“欲”(chanda)，如是以染著为义故为“贪”(rāga)。此（贪）因不串习而变得微弱，故说此处所指为“微弱之贪”的同义词。“执著”(Ajjhosāna)，即是以爱与见的方式而执取。“这是我的”，此爱之执取，大都依止于我执而生。故说“我、我所”，以及“坚固的决定”，是指这些执取达到坚固状态。以爱与见的方式而占有，即是：以“我、我所”的坚固决定而执著于我与我所之事，将其作为非他人所共而占有，如是生起的与贪俱行的心识。对于自己所占有的事物，人(puggala)因此而不容忍其为他人所共有，此法即是“不容忍”。如是依词源学而说。然就语法而言，人因与悭吝相应之法而为悭吝者，其状态或行为即是“悭吝”(macchariyaṃ)。由于悭吝强大，故会谨慎守护，此即“守护”(ārakkho)，故说“守护门户……妥善守护”等。能产生自己的结果，故为“因”(karaṇaṃ)；任何的因(kāraṇaṃ)；更殊胜的因，故为“事由”(adhikaraṇaṃ)，即特殊之因。而特殊之因，是因守护财富而有执杖等不善法生起，故说“因守护之事由”等。为制止他人，即是以杀害等方式妨碍他人。以此而取，故为“取”(ādānaṃ)；取杖，即是“执杖”(daṇḍādānaṃ)，是压制并伤害他人的心识。执刀亦是同理。以手触等方式由身体所作的争斗，为“身争”。以刺人痛处等方式由语言所作的争斗，为“语争”。因对立而以此执持异议，故为“争执”(viggaho)。以此说对立之语，故为“争论”(vivādo)。“你、你”，因伴随不敬之语，故说“你、你”。所有这些都应知是如是生起的与瞋俱行的心识。故世尊(bhagavā)说：“无数罪恶不善法因此而生起”。

112. Desanaṃ nivattesīti ‘‘taṇhaṃ paṭicca pariyesanā’’tiādinā anulomanayena pavattitaṃ desanaṃ paṭilomanayena puna ‘‘ārakkhādhikaraṇa’’nti ārabhanto nivattesi. Pañcakāmaguṇikarāgavasenāti ārammaṇabhūtā pañca kāmaguṇā etassa atthīti pañcakāmaguṇiko, tattha rañjanavasena abhiramaṇavasena pavattarāgo, tassa vasena uppannā rañjanavasena taṇhāyanavasena pavattā rūpāditaṇhāva kāmesu taṇhāti kāmataṇhā. Bhavati atthi sabbakālaṃ tiṭṭhatīti pavattā bhavadiṭṭhi uttarapadalopena bhavo, taṃsahagatā taṇhā bhavataṇhā. Vibhavati vinassati ucchijjatīti pavattā vibhavadiṭṭhi vibhavo uttarapadalopena, taṃsahagatā taṇhā vibhavataṇhāti āha ‘‘sassatadiṭṭhī’’tiādi. Ime dve dhammāti [Pg.100] ‘‘esa paccayo upādānassa, yadidaṃ taṇhā’’ti (dī. ni. 2.101) evaṃ vuttā vaṭṭamūlataṇhā ca ‘‘taṇhaṃ paṭicca pariyesanā’’ti (dī. ni. 2.103) evaṃ vuttā samudācārataṇhā cāti ime dve dhammā. Vaṭṭamūlasamudācāravasenāti vaṭṭamūlavasena ceva samudācāravasena ca. Dvīhi koṭṭhāsehīti dvīhi bhāgehi. Dvīhi avayavehi samosaranti nibbattanavasena samaṃ vattanti itoti samosaraṇaṃ, paccayo, ekaṃ samosaraṇaṃ etāsanti ekasamosaraṇā. Kena pana ekasamosaraṇāti āha ‘‘vedanāyā’’ti. Dvepi hi taṇhā vedanāpaccayā evāti. Tenāha ‘‘vedanāpaccayena ekapaccayā’’ti. Tato tato osaritvā āgantvā samavasanaṭṭhānaṃ osaraṇa samosaraṇaṃ. Vedanāya samaṃ saha ekasmiṃ ārammaṇe osaraṇakapavattanakā vedanā samosaraṇāti āha ‘‘idaṃ sahajātasamosaraṇaṃ nāmā’’ti.

112. “教说回转”，即是将先前依“缘爱有寻求”等顺次开展的教说，再以逆次从“因守护之事由”开始而回转。“以对五妙欲的贪”是指：以五妙欲为所缘者，为“具五妙欲者”(pañcakāmaguṇiko)；于其中以染著、喜乐而转起的贪，因此而生起，以染著、渴爱而转起的对色等（所缘）的爱，即是于诸欲之爱，是为“欲爱”(kāmataṇhā)。“有”(bhava)，即是认为“存在、有、恒常”而转起的“有见”(bhavadiṭṭhi)，省略后分（diṭṭhi）而称“有”，与其相应的爱即是“有爱”(bhavataṇhā)。“非有”(vibhava)，即是认为“不存在、毁灭、断灭”而转起的“非有见”(vibhavadiṭṭhi)，省略后分而称“非有”，与其相应的爱即是“非有爱”(vibhavataṇhā)。是故（注释）说“常见”等。“此二法”，即是如“此是取之缘，即是爱”(Dī. ni. 2.101)所说的轮回根本爱，以及如“缘爱有寻求”(Dī. ni. 2.103)所说的现行爱，此二法。“以轮回根本与现行的方式”，即是以轮回根本的方式及以现行的方式。“由二部分”，即由两个部分。由二支而“汇合”(samosaranti)，即是以生起的方式而共同作用，故为“汇合”(samosaraṇaṃ)，即是缘。此二者有同一个汇合，故为“一汇合”(ekasamosaraṇā)。然则，以何为一汇合？答：“以受”。因为两种爱确实都是以受为缘。故说“以受为缘而为一缘”。从各处流下、前来，共同安住之处，即是“流下汇合”(osaraṇa samosaraṇaṃ)。与受一起，在同一所缘中流下并转起，此即“受之汇合”(vedanā samosaraṇā)。故说：“此名为俱生汇合”。

113. Sabbeti uppattidvāravasena bhinditvā vuttā savipākaphassā eva viññāṇādi vedanāpariyosānā vipākavithīti katvā. Paṭiccasamuppādakathā nāma vaṭṭakathāti āha ‘‘ṭhapetvā cattāro lokuttaravipākaphasse’’ti. Bahudhāti bahuppakārena. Ayañhi pañcadvāre cakkhupasādādivatthukānaṃ pañcannaṃ vedanānaṃ cakkhusamphassādiko phasso sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti. Sesānaṃ pana ekekasmiṃ dvāre sampaṭicchanasantīraṇatadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ cakkhusamphassādiko phasso upanissayavasena ekadhāva paccayo hoti. Manodvārepi tadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ sahajātamanosamphasso tatheva aṭṭhadhā paccayo hoti, tathā paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānaṃ. Yā pana tā manodvāre tadārammaṇavasena pavattā kāmāvacaravedanā, tāsaṃ manodvārāvajjanasampayutto manosamphasso upanissayavasena ekadhāva paccayo hotīti evaṃ phasso bahudhā vedanāya paccayo hotīti veditabbaṃ.

113. 说“一切”，是依生起之门而分别说明，（此中之受）皆为有异熟之触，是故为以识等为始、以受为终的异熟心路。所谓缘起论(Paṭiccasamuppādakathā)即是轮回论(vaṭṭakathā)，故说：“除去四种出世间异熟触。”“以多种方式”(Bahudhā)即以多种类。此中，于五门中，以眼净(cakkhupasāda)等为所依的五种受，眼触等触以俱生、相互、依止、异熟、食、相应、有、不离等八种方式为其缘。然而，于其余诸门中，以领受(sampaṭicchana)、推度(santīraṇa)、彼所缘(tadārammaṇa)的方式生起的欲界异熟受，眼触等触仅以亲依止缘(upanissaya)一种方式为其缘。于意门中，以彼所缘的方式生起的欲界异熟受，俱生的意触同样以八种方式为其缘；同样地，以结生(paṭisandhi)、有分(bhavaṅga)、死(cuti)的方式生起的三地(tebhūmaka)异熟受也是如此。又，那些于意门中以彼所缘的方式生起的欲界受，与意门转向(manodvārāvajjana)相应的意触仅以亲依止缘一种方式为其缘。如是，当知触以多种方式为受之缘。

114. Vedanādīnanti vedanāsaññāsaṅkhāraviññāṇānaṃ. Asadisabhāvāti anubhavanasañjānanābhisaṅkharaṇavijānanabhāvā. Te hi aññamaññavidhurena vedayitādirūpena ākiriyanti paññāyantīti ākārāti vuccanti. Teyevāti [Pg.101] vedanādīnaṃ te eva vedayitādiākārā. Sādhukaṃ dassiyamānāti sakkaccaṃ paccakkhato viya pakāsiyamānā. Taṃ taṃ līnamatthaṃ gamentīti ‘‘arūpaṭṭho ārammaṇābhimukhanamanaṭṭho’’ti evamādikaṃ taṃ taṃ līnaṃ apākaṭamatthaṃ gamenti ñāpentīti liṅgāni. Tassa tassa sañjānanahetutoti tassa tassa arūpaṭṭhādikassa sallakkhaṇassa kāraṇattā. Nimīyanti anumīyanti etehīti nimittāni. Tathā tathā arūpabhāvādippakārena, vedayitādippakārena ca uddisitabbato kathetabbato uddesā. Tasmāti ‘‘asadisabhāvā’’tiādinā vuttamevatthaṃ kāraṇabhāvena paccāmasati. Yasmā vedanādīnaṃ aññamaññaasadisabhāvā yathāvuttenatthena ākārādayo, tasmā ayaṃ idāni vuccamāno ettha pāḷipade attho.

114. “受等”(Vedanādīnaṃ)，即受、想、行、识。“不相似的状态”(Asadisabhāva)，即感受、想知、行作、识知的状态。彼等确实以彼此相异的感受等方式被表现、被认知，故称为“行相”(ākāra)。即是受等的那些感受等行相。“被善巧地显示”(Sādhukaṃ dassiyamānā)，即被恭敬地、如亲见般地阐明。能令了知彼彼隐微之义，如“无色义、朝向所缘而弯曲义”等，能令了知彼彼幽隐不显之义，故称为“标记”(liṅga)。因为是认知彼彼无色义等各自特征的因由。能藉此推测、推断，故称为“相”(nimitta)。应如是如是以无色状态等方式，及以感受等方式被指示、被言说，故称为“标示”(uddesa)。“是故”(Tasmā)，是以“不相似的状态”等所说之义为因由而复述。因为受等彼此互不相似，依所说义而有行相等，是故此为现在所要说明的此中巴利文句之义。

Nāmasamūhassāti ārammaṇābhimukhaṃ namanaṭṭhena ‘‘nāma’’nti laddhasamaññassa vedanādicatukkhandhasaṅkhātassa arūpadhammapuñjassa. Paññattīti ‘‘nāmakāyo arūpakalāpo arūpino khandhā’’tiādikā paññāpanā hoti. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ ‘‘saṅkhārānaṃ cetanākāre’’tiādi vuttaṃ. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhajane ‘‘yā cetanā sañcetanā sañcetayitatta’’nti (vibha. 249 abhidhammabhājanīye) cetanāva niddiṭṭhā. Asatīti asantesu. Vacanavipallāsena hi evaṃ vuttaṃ. Cattāro khandhe vatthuṃ katvāti vedanā saññā cittaṃ cetanādayoti ime catukkhandhasaññite nissayapaccayabhūte dhamme vatthuṃ katvā. Ayañca nayo pañcadvārepi sambhavatīti ‘‘manodvāre’’ti visesitaṃ. Adhivacanasamphassavevacanoti adhivacanamukhena paññattimukhena gahetabbattā ‘‘adhivacanasamphasso’’ti laddhanāmo. Soti manosamphasso. Pañcavokāre ca hadayavatthuṃ nissāya labbhanato rūpakāye paññāyateva, ayaṃ pana nayo idha na icchito vedanādipaṭikkhepavasena asambhavapariyāyassa jotitattāti ‘‘pañcapasāde vatthuṃ katvā uppajjeyyā’’ti attho vutto. Na hi vedanāsannissayena vinā pañcapasāde vatthuṃ katvā manosamphassassa sambhavo atthi. Uppattiṭṭhāne asati anuppattiṭṭhānato phalassa uppatti nāma kadācipi natthīti imamatthaṃ yathādhigatassa atthassa nidassanavasena dassento ‘‘ambarukkhe’’tiādimāha[Pg.102]. Rūpakāyatoti kevalaṃ rūpakāyato. Tassāti manosamphassassa.

“于名聚”(Nāmasamūhassa)，即于以朝向所缘而弯曲为义而得“名”(nāma)之称的、由受等四蕴所构成的无色法聚。“施设”(Paññatti)，即是“名身、无色聚、无色诸蕴”等施设。由于行蕴诸法以思为主导，故说“诸行的思之行相”等。诚然，于经分别(suttantabhājanīya)的行蕴抉择中，只指示了思：“彼即是思、思量、思量状态”(vibha. 249 阿毗达摩分别)。“于无有”(Asati)，即于不存在中。此乃由言语倒置而说。“以四蕴为事”(Cattāro khandhe vatthuṃ katvā)，即以受、想、心、思等此等被称为四蕴的、作为依止缘的法为事。此理亦通于五门，故特以“于意门”简别。“增语触的同义词”(Adhivacanasamphassavevacana)，即因由增语之途、施设之途而得以把握，故得名“增语触”。“彼”(So)，即意触。于五蕴有(pañcavokāra)中，因依心所依处(hadayavatthu)而得，故亦显现于色身中，然此理于此不被接受，因为通过排斥受等而阐明了不可能的情况，故说其义为“以五净色为事而生起”。确实，若无受等为依，仅以五净色为事，意触绝无生起之可能。为显示“于生起处无有时，从非生起处而有果之生起，此事绝无可能”此义，作为已证得之义的范例，而说“如空中树”等。“从色身”(Rūpakāyato)，即仅从色身。“彼之”(Tassa)，即意触之。

Virodhipaccayasannipāte vibhūtatarā visadisuppatti, tasmiṃ vā sati attano santāne vijjamānasseva visadisuppattihetubhāvo ruppanākāro. So eva ruppanākāro vatthusappaṭighādikaṃ taṃ taṃ līnamatthaṃ gametīti liṅgaṃ. Tassa tassa sañjānanahetuto nimittaṃ. Tathā tathā uddisitabbato uddesoti evamettha ākārādayo atthato veditabbā. Vatthārammaṇānaṃ aññamaññapaṭihananaṃ paṭigho, tato paṭighato jāto paṭighasamphasso. Tenāha ‘‘sappaṭigha’’ntiādi. Nāmakāyatoti kevalaṃ nāmakāyato. Tassāti paṭighasamphassassa. Sesaṃ paṭhamapañhe vuttanayameva.

于违逆缘聚合时，有更显著的不相似法生起；或于彼存在时，自身相续中已有的不相似法生起之因，即是变坏相(ruppanākāra)。此变坏相能令了知所依有对等彼彼隐微之义，故为“标记”(liṅga)。因是认知彼彼（法）的因由，故为“相”(nimitta)。应如是如是地被指示，故为“标示”(uddesa)。如是，于此，当知行相等之义。所依与所缘的互相撞击为“对碍”(paṭigha)，从此对碍而生者，为“有对触”(paṭighasamphassa)。是故说“有对”(sappaṭigha)等。“从名身”(Nāmakāyato)，即仅从名身。“彼之”(Tassa)，即有对触之。其余如第一问中所说之理。

Ubhayavasenāti nāmakāyo rūpakāyoti ubhayasannissayassa adhivacanasamphasso paṭighasamphassoti ubhayasamphassassa vasena.

“依于二者”(Ubhayavasena)，即依于名身与色身二者为所依，及依于增语触与有对触二者之触。

Visuṃ visuṃ paccayaṃ dassetvāti byatirekamukhena paccekaṃ nāmakāyarūpakāyasaññitaṃ paccayaṃ dassetvā. Tesanti phassānaṃ. Avisesatoti visesaṃ akatvā sāmaññato. Dassetunti byatirekamukheneva dassetuṃ. Eseva hetūti esa chasupi dvāresu pavatto nāmarūpasaṅkhāto hetu yathārahaṃ dvinnampi phassānaṃ. Idāni taṃ yathārahaṃ pavattiṃ vibhajitvā dassetuṃ ‘‘cakkhudvārādīsu hī’’tiādi vuttaṃ.

“已分别显示其缘”(Visuṃ visuṃ paccayaṃ dassetvā)，即以简别之途，个别地显示了被称为名身、色身的缘。“彼等之”(Tesaṃ)，即诸触之。“不加区别地”(Avisesato)，即不作区别，概括地。“为显示”(Dassetuṃ)，即以简别之途而显示。“此即是因”(Eseva hetu)，即此于六门中转起的、被称为名色的因，恰如其分地为两种触的因。如今为分别显示其恰如其分的转起，故说“于眼门等中”(cakkhudvārādīsu hi)等。

Sampayuttakā khandhāti phassena sampayuttā vedanādayo khandhā. Āvajjanassāpi sampayuttakkhandhaggahaṇenevettha gahaṇaṃ daṭṭhabbaṃ tadavinābhāvato. Parato manosamphassepi eseva nayo. Pañcavidhopīti cakkhusamphassādivasena pañcavidhopi. So phassoti paṭighasamphasso. Bahudhāti bahuppakārena. Tathā hi vipākanāmaṃ vipākassa anekabhedassa manosamphassassa sahajātaaññamaññanissayavipākasampayuttaatthiavigatavasena sattadhā paccayo hoti. Yaṃ panettha āhārakiccaṃ, taṃ āhārapaccayavasena. Yaṃ indriyakiccaṃ, taṃ indriyapaccayavasena paccayo hoti. Avipākaṃ pana nāmaṃ avipākassa manosamphassassa ṭhapetvā vipākapaccayaṃ itaresaṃ vasena paccayo hoti. Rūpaṃ pana cakkhāyatanādibhedaṃ cakkhusamphassādikassa pañcavidhassa phassassa nissayapurejātaindriyavippayuttaatthiavigatavasena [Pg.103] chadhā paccayo hoti. Rūpāyatanādibhedaṃ tassa pañcavidhassa ārammaṇapurejātaatthiavigatavasena catudhā paccayo hoti. Manosamphassassa pana tāni rūpāyatanādīni, dhammārammaṇañca tathā ca ārammaṇapaccayamatteneva paccayo hoti. Vatthurūpaṃ pana manosamphassassa nissayapurejātavippayuttaatthiavigatavasena pañcadhā paccayo hoti. Evaṃ nāmarūpaṃ assa phassassa bahudhā paccayo hotīti veditabbaṃ.

“相应蕴”，即与触相应的受等诸蕴。此处当知，作意(āvajjana)也因其不离相应蕴而被包含在内。其后的意触也是同样的道理。“五种”，即依眼触等而有五种。彼触，即是有对触。“多种”，即以多种方式。诚然，异熟名法对于种种异熟意触，以俱生、相互、依止、异熟、相应、有、不离七种方式为缘。其中，有食之作用者，以食缘为缘；有根之作用者，以根缘为缘。而非异熟名法，则于非异熟意触，除异熟缘外，以其余诸缘为缘。又，色法，如眼处等，于眼触等五种触，以依止、前生、根、不相应、有、不离六种方式为缘。色处等，于彼五种触，以所缘、前生、有、不离四种方式为缘。而于意触，彼色处等及法所缘，仅以所缘缘为缘。所依色(vatthurūpa)于意触，以依止、前生、不相应、有、不离五种方式为缘。当知，名色如是于此触以多种方式为缘。

115. Paṭhamuppattiyaṃ viññāṇaṃ nāmarūpassa visesapaccayoti imamatthaṃ byatirekamukhena dassetuṃ pāḷiyaṃ ‘‘mātukucchimhi na okkamissathā’’tiādi vuttaṃ. Gabbhaseyyakapaṭisandhi hi bāhirato mātukucchiṃ okkamantassa viya hontīpi atthato yathāpaccayaṃ khandhānaṃ tattha paṭhamuppattiyeva. Tenāha ‘‘pavisitvā…pe… na vattissathā’’ti. Suddhanti kevalaṃ viññāṇena amissitaṃ virahitaṃ. ‘‘Avasesa’’nti idaṃ nāmāpekkhaṃ, tasmā avasesaṃ nāmarūpanti imaṃ viññāṇaṃ ṭhapetvā avasesaṃ nāmarūpaṃ vāti attho. Paṭisandhivasena okkantanti paṭisandhiggahaṇavasena, mātukucchiṃ okkamantassa vā paṭhamāvayavabhāvena otiṇṇaṃ. Vokkamissathāti santativicchedaṃ vināsaṃ upagamissatha, taṃ pana maraṇaṃ nāma hotīti āha ‘‘cutivasenā’’ti. Assāti viññāṇassa, tañca kho viññāṇasāmaññavasena vuttaṃ. Tenāha ‘‘tasseva cittassa nirodhenā’’ti, paṭisandhicittasseva nirodhenāti attho. Tatoti paṭisandhicittato. Paṭisandhicittassa, tato dutiyatatiyacittānaṃ vā nirodhena cuti na hotīti vuttamatthaṃ yuttito vibhāvetuṃ ‘‘paṭisandhicittena hī’’tiādi vuttaṃ. Etasmiṃ antareti etasmiṃ soḷasacittakkhaṇe kāle. Antarāyo natthīti ettha dārakassa tāva maraṇantarāyo mā hotu tadā cuticittassa asambhavato, mātu pana kathaṃ tadā maraṇantarāyābhāvoti? Taṃ taṃ kālaṃ anatikkamitvā tadantareyeva cavanadhammāya gabbhaggahaṇasseva asambhavato. Tenāha ‘‘ayañhi anokāso nāmā’’ti, cutiyāti adhippāyo.

115. “最初生起的识是名色的殊胜之缘”，为以否定方式显示此义，圣典中说“若不入母胎”等。胎生结生，虽似从外入母胎，实则为诸蕴依缘于彼处初生。故说“进入后……不再延续”。“纯”，即纯粹，未与识混合、分离。“其余”，此相对于名而言，是故“其余名色”意为，除此识外之其余名色。“以结生方式进入”，即以结生(paṭisandhi)的执取方式，或作为进入母胎者的最初部分而进入。“将退转”，即趋于相续断绝、坏灭，此即名为死，故说“以死的方式”。“其”，指识，且是依识之通义而言。故说“因彼心之灭”，意即因结生心之灭。“从彼”，即从结生心。为从道理上阐明“结生心或其后第二、第三心之灭，非是死”此义，故说“因为结生心”等。“于此期间”，即于此十六心刹那之时。“无障碍”，此处，首先，对于婴儿来说，没有死亡的障碍，因为那时死心(cuticitta)不可能生起；但是母亲那时又为何没有死亡的障碍呢？因为对于一个注定在那个时段内死亡（有迁逝之法）的（母亲）来说，受胎本身就是不可能的。故说“此实无机缘”，意指死。

Paṭisandhicittena saddhiṃ samuṭṭhitarūpānīti okkantikkhaṇe uppannakammajarūpāni vadati. Tāni hi nippariyāyato paṭisandhicittena saddhiṃ samuṭṭhitarūpāni nāma, na utusamuṭṭhānāni paṭisandhicittassa uppādato pacchā samuṭṭhitattā. Cittajāhārajānaṃ [Pg.104] pana tadā asambhavo eva. Yāni paṭisandhicittena saddhiṃ samuṭṭhitarūpāni, tāni tividhāni tassa uppādakkhaṇe samuṭṭhitāni, ṭhitikkhaṇe samuṭṭhitāni, bhaṅgakkhaṇe samuṭṭhitānīti. Tesu uppādakkhaṇe samuṭṭhitāni sattarasamassa bhavaṅgassa uppādakkhaṇe nirujjhanti, ṭhitikkhaṇe samuṭṭhitāni ṭhitikkhaṇe nirujjhanti, bhaṅgakkhaṇe samuṭṭhitāni bhaṅgakkhaṇe nirujjhanti. Tattha ‘‘bhañjamāno dhammo bhañjamānassa dhammassa paccayo hotī’’ti na sakkā vattuṃ, uppāde, pana ṭhitiyañca na na sakkāti ‘‘sattarasamassa bhavaṅgassa uppādakkhaṇe, ṭhitikkhaṇe ca dharantānaṃ vasena tassa paccayampi dātuṃ na sakkontī’’ti vuttaṃ. Rūpakāyūpatthambhitasseva hi nāmakāyassa pañcavokāre pavattīti. Tehi rūpadhammehi tassa cittassa balavataraṃ sandhāyāha ‘‘sattarasamassa…pe… pavatti pavattatī’’ti. Paveṇī ghaṭiyatīti aṭṭhacattālīsakammajassa rūpapaveṇī sambandhā hutvā pavattati. Paṭhamañhi paṭisandhicittaṃ, tato yāva soḷasamaṃ bhavaṅgacittaṃ, tesu ekekassa uppādaṭhitibhaṅgavasena tayo tayo khaṇā. Tattha ekekassa cittassa tīsu tīsu khaṇesu samatiṃsa samatiṃsa kammajarūpāni uppajjanti. Iti soḷasatikā aṭṭhacattālīsaṃ honti. Esa nayo tato paresupi. Taṃ sandhāya vuttaṃ ‘‘aṭṭhacattālīsakammajassa rūpapaveṇī sambandhā hutvā pavattatī’’ti. Sace pana na sakkontīti paṭisandhicittena saddhiṃ samuṭṭhitarūpāni sattarasamassa bhavaṅgassa paccayaṃ dātuṃ sace na sakkonti. Yadi hi paṭisandhicittato sattarasamaṃ cuticittaṃ siyā, paṭisandhicittassa ṭhitibhaṅgakkhaṇesupi kammajarūpaṃ na uppajjeyya, pageva bhavaṅgacittakkhaṇesu. Tathā sati nattheva tassa cittassa paccayalābhoti pavatti nappavattati, paveṇī na ghaṭiyateva, aññadatthu vicchijjati. Tenāha ‘‘vokkamatiti nāma hotī’’tiādi.

“与结生心(Paṭisandhicitta)同时生起的色法”，是指于投生刹那(okkantikkhaṇa)所生的业生色(kammajarūpa)。此等色法，从非假说义而言，确实是与结生心同时生起的色法，而非时节生色(utusamuṭṭhāna)，因时节生色是在结生心生起之后才生起。而心生色(cittaja)和食生色(āhāraja)，那时则绝无可能产生。与结生心同时生起的色法有三种：于其生起刹那(uppādakkhaṇa)生起者、于住立刹那(ṭhitikkhaṇa)生起者、于坏灭刹那(bhaṅgakkhaṇa)生起者。其中，于生起刹那生起者，于第十七有分心(bhavaṅga)的生起刹那灭尽；于住立刹那生起者，于住立刹那灭尽；于坏灭刹那生起者，于坏灭刹那灭尽。于此，不能说“正坏灭之法为正坏灭之法的缘”，然于生起及住立时则非不能说。故云：“它们不能以存续于第十七有分心生起刹那和住立刹那的方式，为其提供缘。”因为在五蕴有(pañcavokāra)中，名身(nāmakāya)正是依靠色身(rūpakāya)的支持而延续。针对此等色法对心有更强支持而言，故说“第十七有分心……延续”。“相续(paveṇī)得以连接”，是指在四十八（刹那）中生起的业生色相续，相互关联而延续。最初是结生心，其后直至第十六有分心，其中每一心各有生、住、灭三刹那。于每一心的三刹那中，皆有业生色生起。如是十六（心）成四十八（刹那）。此理于其后亦然。针对此义，故说“在四十八（刹那）中生起的业生色相续，相互关联而延续”。若说“它们不能”，即与结生心同时生起的色法，若不能为第十七有分心提供缘。倘若从结生心算起第十七心为死心(cuticitta)，则于结生心的住立与坏灭刹那亦无业生色生起，更何况于有分心的诸刹那。如是，彼心不得缘，则生命不延续，相续不连接，反而断绝。故说“名为退转(vokkama)”等。

Itthattāyāti itthaṃpakāratāya. Yādiso gabbhaseyyakassa attabhāvo, taṃ sandhāyetaṃ vuttaṃ. Tassa ca pañcakkhandhā anūnā eva hontīti āha ‘‘evaṃ paripuṇṇapañcakkhandhabhāvāyā’’ti. Upacchijjissathāti santānavicchedena vicchindeyya. Suddhaṃ nāmarūpamevāti viññāṇavirahitaṃ kevalaṃ nāmarūpameva. Avayavānaṃ pāripūri vuḍḍhi. Thirabhāvappatti virūḷhi. Mahallakabhāvappatti vepullaṃ. Tāni ca yathākkamaṃ paṭhamādivayavasena hontīti vuttaṃ ‘‘paṭhamavayavasenā’’tiādi. Vā-saddo aniyamattho, tena vassasahassadvayādīnaṃ saṅgaho daṭṭhabbo.

“为如是状态”(itthattāya)，即为如是相状(itthaṃpakāratāya)。此是针对胎生者(gabbhaseyyaka)的自体(attabhāva)而言。其五蕴(pañcakkhandha)无有缺减，故说“为如是圆满五蕴的状态”。“将断绝”(upacchijjissati)，即以相续中断而断绝。“纯名色而已”(suddhaṃ nāmarūpameva)，即无识(viññāṇa)的纯粹名色。诸根的圆满为“增长”(vuḍḍhi)。达到稳固状态为“成长”(virūḷhi)。达到年长状态为“广大”(vepullaṃ)。此等依次依初等年龄阶段而有，故说“以初年龄阶段等”。“或”字(vā-sadda)为不定之义，故当知其包含二千年等。

Viññāṇamevāti [Pg.105] niyamavacanaṃ, ito bāhirakappitassa attano, issarādīnañca paṭikkhepapadaṃ, na avijjādiphassādipaṭikkhepapadaṃ paṭiyogīnivattanapadattā avadhāraṇassa. Tenāha ‘‘eseva hetū’’tiādi. Ayañca nayo heṭṭhāpi sabbapadesu yathārahaṃ vattabbo. Idāni viññāṇameva nāmarūpassa padhānakāraṇanti imamatthaṃ opammavasena vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Paccekaṃ viya samuditassāpi nāmarūpassa viññāṇena vinā attakiccāsamatthataṃ dassetuṃ ‘‘tvaṃ nāmarūpaṃ nāmā’’ti ekajjhaṃ gahaṇaṃ. Purecāriketi pubbaṅgameva. Viññāṇañhi sahajātadhammānaṃ pubbaṅgamaṃ. Tenāha bhagavā ‘‘manopubbaṅgamā dhammā’’ti. (Dha. pa. 1; netti. 90, 92; peṭako. 13, 83) bahudhāti anekappakārena paccayo hoti.

“唯识”是决定语，此为排除外道所设想的自我、自在天等，而非排除无明、触等，因“唯”字乃排除其对立面之词。故世尊说：“此即是因”等。此法于下文诸处，亦当随宜而说。今为以譬喻阐明“唯识是名色之主因”此义，故说“譬如”等。为示名色纵然和合，若离于识，亦不能成其自事，故合说“汝名色”。“先驱”即先导之义。识实为俱生法之前导，故世尊说：“诸法意先行。”“多样”者，谓以多种方式为缘。

Kathaṃ? Vipākanāmassa hi paṭisandhiyaṃ aññaṃ vā viññāṇaṃ sahajātaaññamaññanissayavipākaāhāraindriyasampayuttaatthiavigatapaccayehi navadhā paccayo hoti. Vatthurūpassa paṭisandhiyaṃ sahajātaaññamaññanissayavipākaāhāraindriyavippayuttaatthiavigatapaccayehi navadhā paccayo hoti. Ṭhapetvā pana vatthurūpaṃ sesarūpassa imesu navasu aññamaññapaccayaṃ apanetvā sesehi aṭṭhahi paccayehi paccayo hoti. Abhisaṅkhāraviññāṇaṃ pana asaññasattarūpassa, pañcavokāre vā kammajassa suttantikapariyāyato upanissayavasena ekadhāva paccayo hoti. Avasesañhi paṭhamabhavaṅgato pabhuti sabbampi viññāṇaṃ tassa nāmarūpassa yathārahaṃ paccayo hotīti veditabbaṃ. Ayamettha saṅkhepo, vitthārato pana paccayanaye dassiyamāne sabbāpi mahāpakaraṇakathā ānetabbā hotīti na vitthāritā. Kathaṃ panetaṃ paccetabbaṃ ‘‘paṭisandhināmarūpaṃ viññāṇapaccayā hotī’’ti? Suttato, yuttito ca. Pāḷiyañhi ‘‘cittānuparivattino dhammā’’tiādinā (dha. sa. mātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā āgatā. Yuttito pana idha cittajena rūpena diṭṭhena adiṭṭhassāpi rūpassa viññāṇaṃ paccayo hotīti viññāyati. Cittehi pasanne, appasanne vā tadanurūpāni rūpāni uppajjamānāni diṭṭhāni, diṭṭhena ca adiṭṭhassa anumānaṃ hotīti. Iminā idha ‘‘diṭṭhena cittajarūpena adiṭṭhassāpi paṭisandhirūpassa viññāṇaṃ paccayo hotī’’ti paccetabbametaṃ. Kammasamuṭṭhānassāpi hi rūpassa cittasamuṭṭhānassa viya viññāṇapaccayatā paṭṭhāne āgatāti.

如何？于结生时，识对异熟名法，以俱生、相互、依止、异熟、食、根、相应、有、不离九种缘为其缘。于结生时，识对所依色，以俱生、相互、依止、异熟、食、根、不相应、有、不离九种缘为其缘。然除去所依色，对其余色法，则于此九缘中除去相互缘，以其余八缘为其缘。至于行识，对无想有情色，或于五蕴有中，依经教说，则仅以近依缘为其缘。当知，从初有分起，其余一切识，皆随其相应，为彼名色之缘。此为纲要，若详述缘法，则须引述全部《大论》之说，故不详述。又应如何理解“结生名色，缘于识”？当由经、理二者而知。于圣典中，如“心随转法”等，已多方说明受等以识为缘。于理则上，此处由可见之心生色，可知识亦为不可见色之缘。心清净或不清净时，可见有相应之色生起，由可见者可推知不可见者。故于此处，当知“由可见之心生色，可知不可见之结生色亦缘于识”。业生色亦如心生色，其以识为缘，已于《发趣论》中宣说。

116. Idha [Pg.106] samudaya-saddo samudāya-saddo viya samūhapariyāyoti āha ‘‘dukkharāsisambhavo’’ti. Ekakoti asahāyo rājaparisārahito. Passeyyāma te rājabhāvaṃ amhehi vināti adhippāyo. Yathārahaṃ parisaṃ rañjetīti hi rājā. Atthatoti atthasiddhito avadantampi vadati viya. ‘‘Hadayavatthu’’nti imināva tannissayopi gahito vāti daṭṭhabbaṃ. Ānantariyabhāvato nissayanissayopi ‘‘nissayo’’ tveva vuccatīti. Paṭisandhiviññāṇaṃ nāma bhaveyyāsi, netaṃ ṭhānaṃ vijjatīti attho. Tenāha ‘‘passeyyāmā’’tiādi. Bahudhāti anekadhā paccayo hoti. Kathaṃ? Nāmaṃ tāva paṭisandhiyaṃ sahajātaaññamaññanissayavipākasampayuttaatthiavigatapaccayehi sattadhā viññāṇassa paccayo hotīti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti. Avipākaṃ pana nāmaṃ yathāvuttesu paccayesu ṭhapetvā vipākapaccayaṃ itarehi chahi paccayehi paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti aññathāpi paccayo hoti, tañca kho pavattiyaṃyeva, na paṭisandhiyaṃ. Rūpato pana hadayavatthu paṭisandhiyaṃ viññāṇassa sahajātaaññamaññanissayavippayuttaatthi avigatapaccayehi chadhāva paccayo hoti. Pavattiyaṃ pana sahajātaaññamaññapaccayavajjitehi pañcahi purejātapaccayena saha teheva paccayehi paccayo hoti. Cakkhāyatanādibhedaṃ pana pañcavidhampi rūpaṃ yathākkamaṃ cakkhuviññāṇādibhedassa viññāṇassa nissayapurejātaindriyavippayuttaatthiavigatapaccayehi paccayo hotīti evaṃ nāmarūpaṃ viññāṇassa bahudhā paccayo hotīti veditabbaṃ.

116. 此处“集”字，如“聚集”字，是集合之义，故说“苦蕴之生起”。“独一者”，即无伴侣，无王之侍从。“我等愿见汝为王，而我等不在”，此为其意。能适宜地愉悦大众者，方为王。所谓“有义”，即由义之成就，虽不言亦如言。当知，言“心所依处”，即已包含其所依者。由无间故，能依所依，皆称为“依止”。“汝或为结生识，然此理不成”，此为其意。故说“我等愿见”等。“多样”，即以多种方式为缘。如何？于结生时，名法以俱生、相互、依止、异熟、相应、有、不离七种缘，为识之缘。其中或以因缘，或以食缘，如是亦有其他缘。而非异熟名法，则于上述诸缘中除去异熟缘，以其余六缘为其缘。其中或以因缘，或以食缘，如是亦有其他缘，然此仅于相续期，非于结生时。于色法中，心所依处于结生时，以俱生、相互、依止、不相应、有、不离六缘，为识之缘。于相续期，则除去俱生、相互二缘，与前生缘(purejātapaccaya)一起，以（依止、不相应、有、不离、前生）五缘为其缘。而眼处等五种色法，则依次为眼识等识之依止、前生、根、不相应、有、不离缘。当知，名色如是以多种方式为识之缘。

Yvāyamanukkamena viññāṇassa nāmarūpaṃ, paṭisandhināmarūpassa, ca viññāṇaṃ pati paccayabhāvo, so kadāci viññāṇassa sātisayo, kadāci nāmarūpassa, kadāci ubhinnaṃ sadisoti tividhopi so ‘‘ettāvatā’’ti padena ekajjhaṃ gahitoti dassento ‘‘viññāṇe…pe… pavattesū’’ti vatvā puna yamidampi viññāṇaṃ nāmarūpasaññitānaṃ pañcannaṃ khandhānaṃ aññamaññanissayena pavattānaṃ ettakena sabbā saṃsāravaṭṭappavattīti imamatthaṃ dassento ‘‘ettakena…pe… paṭisandhiyo’’ti āha. Tattha ettakenāti ettakeneva, na ito aññena kenaci kārakavedakasabhāvena attanā, issarādinā vāti attho. Antogadhāvadhāraṇañhetaṃ padaṃ.

名色之于识，及识之于结生名色，此相互为缘，有时识为胜，有时名色为胜，有时二者均等。为示此三种情况皆为“仅此”一词所总摄，故说“于识……乃至……于流转中”。复次，为示此识与名为名色之五蕴相互依存而转起，仅此即为轮回流转之全部过程，故说“仅此……乃至……诸结生”。其中，“仅此”意为“仅以此”，非由其他任何作者、受者自性，或自在天等。“此”词乃内含限定之义。

Vacanamattameva [Pg.107] adhikiccāti dāsādīsu sirivaḍḍhakādi-saddā viya atathattā vacanamattameva adhikāraṃ katvā pavattassa. Tenāha ‘‘atthaṃ adisvā’’ti. Vohārassāti voharaṇamattassa. Pathoti pavattimaggo pavattiyā visayo. Yasmā saraṇakiriyāvasena puggalo ‘‘sato’’ti vuccati, sampajānanakiriyāvasena ‘‘sampajāno’’ti, tasmā vuttaṃ ‘‘kāraṇāpadesavasenā’’ti. Kāraṇaṃ niddhāretvā utti niruttīti. Ekameva atthaṃ ‘‘paṇḍito’’tiādinā pakārato ñāpanato ‘‘paññattī’’ti vadanti. So eva hi ‘‘paṇḍito’’ti ca ‘‘byatto’’ti ca ‘‘medhāvī’’ti ca paññāpīyatīti. Paṇḍiccappakārato pana paṇḍito, veyyattiyappakārato byattoti paññāpīyatīti evaṃ pakārato paññāpanato paññatti. Yasmā idha adhivacananiruttipaññattipadāni samānatthāni. Sabbañca vacanaṃ adhivacanādibhāvaṃ bhajati, tasmā kesuci vacanavisesesu visesena pavattehi adhivacanādisaddehi sabbāni vacanāni paññattiatthappakāsanasāmaññena vuttānīti iminā adhippāyena ayamatthayojanā katāti veditabbā.

“仅依言说”，是说如对奴仆等称“吉祥增”(Sirivaḍḍha)等名，因其不实，故仅依言说而转起。因此说“不见其义”。“世俗说”，即仅为世俗言说。“道”，即转起之道，转起之境。以忆念行为，故称人(puggala)为“具念”；以正知行为，故称“正知”，因此说“依原因之指称”。辨析原因而言说，是为“词源”。同一义，由“智者”等不同方式令知，故称“施设”。同一人，可被施设为“智者”、“练达者”、“具慧者”。由智慧之方式，施设为“智者”；由练达之方式，施设为“练达者”。如是依不同方式而施设，即为“施设”。此处，增语、词源、施设等词，其义相同。一切言说皆具增语等性，故于某些特定言说中，虽特用增语等词，然就开示施设义之共通性而言，此等词亦泛指一切言说。当知此义疏乃依此意趣而作。

Atha vā adhi-saddo uparibhāve, upari vacanaṃ adhivacanaṃ. Kassa upari? Pakāsetabbassa atthassāti pākaṭo yamattho. Adhīnaṃ vā vacanaṃ adhivacanaṃ. Kena adhīnaṃ? Atthena. Tathā taṃtaṃatthappakāsena nicchitaṃ, niyataṃ vā vacanaṃ nirutti. Pathavīdhātupurisāditaṃtaṃpakārena ñāpanato paññattīti evaṃ adhivacanādipadānaṃ sabbavacanesu pavatti veditabbā, aññathā sirivaḍḍhakadhanavaḍḍhakappakārānameva niruttitā, ‘‘paṇḍito viyatto’’ti evaṃ pakārānameva ekameva atthaṃ tena tena pakārena ñāpentānaṃ paññattitā ca āpajjeyyāti. Evaṃ tīhipi nāmehi vuttassa vohārassa pavattimaggopi saha viññāṇena nāmarūpanti ettāvatāva icchitabbo. Tenāha ‘‘itī’’tiādi. Paññāya avacaritabbanti paññāya pavattitabbaṃ, ñeyyanti attho. Tenāha ‘‘jānitabba’’nti. Vaṭṭanti kilesavaṭṭaṃ, kammavaṭṭaṃ, vipākavaṭṭanti tividhampi vaṭṭaṃ. Vattatīti pavattati. Tayidaṃ ‘‘jāyethā’’tiādinā pañcahi padehi vuttassa atthassa nigamanavasena vuttaṃ. Ādi-saddena itthītipurisātiādīnampi saṅgaho daṭṭhabbo. Nāmapaññattatthāyāti khandhādiphassādisattādiitthādināmassa paññāpanatthāya. Vatthupi ettāvatāva. Tenāha ‘‘khandhapañcakampi ettāvatāva paññāyatī’’ti. Ettāvatā ettakena, saha viññāṇena nāmarūpappavattiyāti attho.

又或者，“adhi”一词有“在上”之义，故优越之言为“增语”(adhivacana)。优越于何者？优越于所应阐明之义，此义是显而易见的。又或者，依附之言为“增语”。依附于何者？依附于义。如是，通过阐明彼彼之义而确定、决定的言说，即是“语源”(nirutti)。通过地界、男人等彼彼方式而令人了知，即是“施设”(paññatti)。如是当知，“增语”等词在一切言说中的运用。否则，就会导致只有“吉祥增”(Sirivaḍḍha)、“财富增”(Dhanavaḍḍha)这类词语才是“语源”；而像“智者、博学者”这类以不同方式令人了知同一意义的词语，才会是“施设”。如是，对于以此三名（即增语、语源、施设）所说的“世俗言说”(vohāra)的生起方式，应期望其范围仅在于与识俱行的名色。是故说“如是”等。“应以慧思择”(Paññāya avacaritabbaṃ)，意为应以慧令其转起，即“应被了知”之义。是故说“应知”。“轮转”(vaṭṭa)即烦恼轮转(kilesavaṭṭa)、业轮转(kammavaṭṭa)、果报轮转(vipākavaṭṭa)这三轮转。“轮转”(vattati)即运转。此乃总结“应生”(jāyetha)等五词所说之义而说。“等”字当知亦包含“女人”、“男人”等。“为施设名”即为施设蕴、触、有情、女人等名称。事物亦仅止于此。是故说“五蕴亦仅在此范围内被施设”。“仅止于此”(ettāvatā)意为此限度，即与识俱行的名色之运转。

Attapaññattivaṇṇanā

我施设释义

117. Anusandhiyati [Pg.108] etenāti anusandhi, heṭṭhā āgatadesanāya anusandhānavasena pavattā uparidesanā, sā paṭhamapadassa dassitā, idāni dutiyapadassa dassetabbāti tamatthaṃ dassento ‘‘iti bhagavā’’tiādimāha. Rūpinti rūpavantaṃ. Parittanti na vipulaṃ, appakanti attho. Yasmā attā nāma koci paramatthato natthi. Kevalaṃ pana diṭṭhigatikānaṃ parikappitamattaṃ, tasmā yattha nesaṃ attasaññā, yathā cassa rūpibhāvādiparikappanā hoti, taṃ dassento ‘‘yo’’tiādimāha. Rūpiṃ parittanti attano upaṭṭhitakasiṇarūpavasena rūpiṃ, tassa avaḍḍhitabhāvena parittaṃ. Paññapeti nīlakasiṇādivasena nānākasiṇalābhī. Tanti attānaṃ. Anantanti kasiṇanimittassa appamāṇatāya paricchedassa anupaṭṭhānato antarahitaṃ. Ugghāṭetvāti bhāvanāya apanetvā. Nimittaphuṭṭhokāsanti tena kasiṇanimittena phuṭṭhappadesaṃ. Tesūti catūsu arūpakkhandhesu. Viññāṇamattamevāti ‘‘viññāṇamayo attā’’ti evaṃvādī.

117. “以此相连结”，故为“连结”(anusandhi)，即以前述教法为连结而引出后述教法。此已显示第一句之义，今当显示第二句，为显此义，故说“如是，世尊”(iti bhagavā)等。“有色”(rūpiṃ)指有色者。“有量”(parittaṃ)意为不广大，即少量之义。因为从胜义(paramattha)而言，并无名为“我”(attā)者，此仅为执见者(diṭṭhigatika)的构想而已。因此，为显示他们于何处生起我想，以及如何构想其有色等状态，故说“彼”等。“有色有量”(rūpiṃ parittaṃ)，意即依其现起的遍处(kasiṇa)之色而为有色，因其未增长故为有量。获得青遍处等种种遍处者，施设“彼”(taṃ)，即“我”(attānaṃ)，为“无边”(anantaṃ)。因遍处相(kasiṇanimitta)无量，界限不显现，故为无边。“揭去”(ugghāṭetvā)即通过修习而去除。“遍相所触之处”(nimittaphuṭṭhokāsaṃ)即被彼遍处相所触及的区域。“于彼等”(tesu)指于四无色蕴。“唯是识”(viññāṇamattameva)指主张“我由识所成”(viññāṇamayo attā)者。

118. ‘‘Etarahī’’ti sāvadhāraṇamidaṃ padanti tadatthaṃ dassento ‘‘idānevā’’ti vatvā avadhāraṇena nivattitamatthaṃ āha ‘‘na ito para’’nti. Tattha tattheva sattā ucchijjantīti ucchedavādī, tenāha ‘‘ucchedavasenetaṃ vutta’’nti. Bhāvinti sabbaṃ sadā bhāviṃ avinassanakaṃ. Tenāha ‘‘sassatavasenetaṃ vutta’’nti. Atathāsabhāvanti yathā paravādī vadanti, na tathā sabhāvaṃ. Tathabhāvāyāti ucchedabhāvāya vā sassatabhāvāya vā. Aniyamavacanañhetaṃ vuttaṃ sāmaññajotanāvasena. Sampādessāmīti tathabhāvaṃ assa sampannaṃ katvā dassayissāmi, patiṭṭhāpessāmīti attho. Tathā hi vakkhati ‘‘sassatavādañca jānāpetvā’’tiādi. (Dī. ni. aṭṭha. 2.118) imināti ‘‘atathaṃ vā panā’’tiādi vacanena, anucchedasabhāvampi samānaṃ sassatavādino mativasenāti adhippāyo. Upakappessāmīti upecca samatthayissāmi.

118. “现在”(etarahī)一词带有强调义，为示其义，先说“就在此刻”(idāneva)，复以强调义排除“非此之后”(na ito paraṃ)。“有情即于彼处断灭”，此为断灭论者(ucchedavādī)，是故说“此乃依断灭义而说”。“常有”(bhāviṃ)指一切恒常存在、不坏灭。是故说“此乃依常见(sassata)义而说”。“非如是自性”(atathāsabhāvaṃ)意为，不如外道(paravādī)所说，非如是自性。“为成如是”(tathabhāvāya)即为成断灭或为成常有。此为不定之说，乃为总说。“我将令其成就”(sampādessāmi)意为我将令其自性成就而开示，即“我将确立”之义。诚如后文将说“令知常见”(sassatavāda)等。（长部义注 Dī. ni. aṭṭha. 2.118）“以此”(iminā)即以此“又或非如是”(atathaṃ vā pana)等语，意指：虽然自性非断灭，但（佛陀）依常见论者(sassatavādī)之见解（而说）。“我将加以整理”(upakappessāmi)意为我将趋近并加以论证。

Evaṃ samānanti evaṃ bhūtaṃ samānaṃ. Rūpakasiṇajjhānaṃ rūpaṃ uttarapadalopena, adhigamanavasena taṃ etassa atthīti rūpīti āha ‘‘rūpinti rūpakasiṇalābhi’’nti. Parittattānudiṭṭhīti ettha rūpī-saddopiāvuttiādinayena ānetvā vattabbo, rūpībhāvampi hi so diṭṭhigatiko parittabhāvaṃ viya [Pg.109] attano abhinivissa ṭhitoti. Arūpinti etthāpi eseva nayo. ‘‘Pattapalāsabahulagacchasaṅkhepena ghanagahanajaṭāvitānā nātidīghasantānā valli, tabbiparītā latā’’ti vadanti. Appahīnaṭṭhenāti maggena asamucchinnabhāvena. Kāraṇalābhe sati uppajjanārahatā anusayanaṭṭho.

“如是存在”(evaṃ samānaṃ)即如是而有。“色”(rūpaṃ)是“色遍禅”(rūpakasiṇajjhāna)省略后分，因证得此禅，故称“有色”(rūpī)。是故说“有色者即获得色遍者”。于“有量我随见”(Parittattānudiṭṭhi)一句，亦应依重复等方法引入“有色”一词，因为彼执见者亦如执着有量性一般，执着于自身有色之状态而住。“无色”(arūpiṃ)一句，准此可知。有人说：“叶芽繁茂的灌木，枝蔓稠密交织，延续不甚长者，是为‘蔓藤’(valli)；与此相反者，是为‘攀藤’(latā)。”“以未断之义”指未被道所断尽。有因缘可得时，则有生起之能力，此为“随眠”(anusaya)之义。

Arūpakasiṇaṃ nāma kasiṇugghāṭiṃ ākāsaṃ, na paricchinnākāsakasiṇaṃ. ‘‘Ubhayampi arūpakasiṇamevā’’ti keci. Arūpakkhandhagocaraṃ vāti vedanādayo arūpakkhandhā ‘‘attā’’ti abhinivesassa gocaro etassāti arūpakkhandhagocaro, diṭṭhigatiko, taṃ arūpakkhandhagocaraṃ. Vā-saddo vuttavikappattho. Saddayojanā pana arūpaṃ arūpakkhandhā gocarabhūtā etassa atthīti arūpī, taṃ arūpiṃ. Lābhino cattāroti rūpakasiṇādilābhavasena taṃ taṃ diṭṭhivādaṃ sayameva parikappetvā taṃ ādāya paggayha paññāpanakā cattāro diṭṭhigatikā. Tesaṃ antevāsikāti tesaṃ lābhīnaṃ vādaṃ paccakkhato, paramparāya ca uggahetvā tatheva naṃ khamitvā rocetvā paññāpanakā cattāro. Takkikā cattāroti kasiṇajjhānassa alābhino kevalaṃ takkanavaseneva yathāvutte cattāro diṭṭhivāde sayameva abhinivissa paggayha ṭhitā cattāro. Tesaṃ antevāsikā pubbe vuttanayena veditabbā.

所谓“无色遍”(arūpakasiṇa)是指揭去遍相的虚空，而非限定虚空遍。有人说：“两者皆是无色遍。”又或者，“以无色蕴为所缘者”(arūpakkhandhagocaraṃ)：受等无色蕴为此人执为“我”的所缘，故称“以无色蕴为所缘者”，即执见者。“或”(vā)字表示前述选项。其构词法为：无色，即无色蕴，为其所缘，故为“无色者”(arūpī)。四种获得者：指依于获得色遍等，自行构想出彼彼见论，执取、高扬并施设的四种执见者。他们的弟子：指直接或间接学习彼等获得者之论，同样信受、喜乐并施设的四种人。四种思辨者：指未得遍处禅，仅凭思辨，便自行执取、高扬并坚持如前所说四种见论的四种人。他们的弟子当知亦如前述。

Naattapaññattivaṇṇanā

非我施设释义

119. Āraddhavipassakopīti samparāyikavipassakopi, tena balavavipassanāya ṭhitaṃ puggalaṃ dasseti. Na paññapeti eva abahussuto pīti adhippāyo. Tādiso hi vipassanāya ānubhāvo. Sāsanikopi jhānābhiññālābhī ‘‘na paññapetī’’ti na vattabboti so idha na uddhaṭo. Idāni nesaṃ apaññāpane kāraṇaṃ dasseti ‘‘etesañhī’’tiādinā. Icceva ñāṇaṃ hoti, na viparītaggāho tassa kāraṇassa dūrasamussāritattā. Arūpakkhandhā icceva ñāṇaṃ hotīti yojanā.

119. “已发起观(vipassanā)者亦尔”即指为来世修观者，此句显示安住于强力观禅的个人(puggala)。意指：即使是寡闻者，亦不作此施设。观(vipassanā)的威力即是如此。教内已得禅那与神通者，不可说其“不施设”，故此处未引述。如今，为显示彼等不施设之因，而说“因为对彼等而言”等。智慧如是生起，不会有颠倒执取，因其原因已被彻底远离。应连接为：“（了知）无色蕴，智慧如是生起”。

Attasamanupassanāvaṇṇanā

我随观释义

121. Diṭṭhivasena samanupassitvā, na ñāṇavasena. Sā ca samanupassanā atthato diṭṭhidassanavasena.

121. 是以见随观，而非以智随观。而彼随观，义实为依于见之见。

‘‘Vedanaṃ [Pg.110] attato samanupassatī’’ti evaṃ āgatā vedanākkhandhavatthukā sakkāyadiṭṭhi. Iṭṭhādibhedaṃ ārammaṇaṃ na paṭisaṃvedetīti appaṭisaṃvedanoti vedakabhāvapaṭikkhepamukhena sañjānanādibhāvopi paṭikkhitto hoti tadavinābhāvatoti āha ‘‘iminā rūpakkhandhavatthukā sakkāyadiṭṭhi kathitā’’ti. ‘‘Attā me vediyatī’’ti iminā appaṭisaṃvedanattaṃ paṭikkhipati. Tenāha ‘‘nopi appaṭisaṃvedano’’ti. ‘‘Vedanādhammo’’ti pana iminā ‘‘vedanā me attā’’ti imaṃ vādaṃ paṭikkhipati. Vedanāsaṅkhāto dhammo etassa atthīti hi vedanādhammoti vedanāya samannāgatabhāvaṃ tassa paṭijānāti. Tenāha ‘‘etassa ca vedanādhammo avippayuttasabhāvo’’ti. Saññāsaṅkhāraviññāṇakkhandhavatthukā sakkāyadiṭṭhi kathitāti ānetvā sambandho. ‘‘Vedanāsampayuttattā vediyatī’’ti taṃsampayogato taṃkiccakatamāha yathā cetanāyogato cetano purisoti. Sabbesampi taṃ sārammaṇadhammānaṃ ārammaṇānubhavanaṃ labbhateva, tañca kho ekadesato phuṭṭhatāmattato, vedanāya pana vissavitāya sāmibhāvena ārammaṇarasānubhavananti. Tassā vasena saññādayopi taṃsampayuttattā ‘‘vediyatī’’ti vuccanti. Tathā hi vuttaṃ aṭṭhasāliniyaṃ ‘‘ārammaṇarasānubhavanaṭṭhānaṃ patvā sesasampayuttadhammā ekadesamattakameva anubhavantī’’ti, (dha. sa. aṭṭha. 1 dhammuddesakathā) rājasūdanidassanena vāyamattho tattha vibhāvito eva. Etassāti saññādikkhandhattayassa. ‘‘Avippayuttasabhāvo’’ti iminā avisaṃyogajanitaṃ kañci visesaṃ ṭhānaṃ dīpeti.

“‘视受为我’，如此生起以受蕴为事的萨迦耶见。因不感受可爱等所缘，故为无受者；通过否定感受者的状态，想等的状态亦因与受不可分离而被否定，故说“由此已阐明以色蕴为事的萨迦耶见”。“我的自我感受”，以此否定了无受的状态。因此说“亦非无受者”。而“有受法”，则否定了“受即是我”此一邪见。名为受的法确实于此（自我）存在，因此“有受法”(vedanādhammo)是承认其具有受的状态。因此说“对此（自我）而言，受法是其不相离的自性”。应引申并关联，已说以想蕴、行蕴、识蕴为事的萨迦耶见。“因与受相应故感受”，此乃从其相应关系说明其作用，犹如人因与思相应而有思。一切有缘法皆能体验所缘，但仅为局部触及；而受则因其流遍与主导性，能够体验所缘之味。因与受相应，故想等亦被称为“能感受”。如《含义阐明》(Aṭṭhasālinī)所说：“当抵达体验所缘之味的境地时，其余相应法仅仅能体验一小部分”（《法集论注》第一法义品），或以王厨之喻，其义已于彼处阐明。‘对此’，指的是想等三蕴。“不相离的自性”，以此显示了一种并非由不相应而产生的特殊状态。

122. Tatthāti tesu vāresu. Tīsu diṭṭhigatikesūti ‘‘vedanā me attā’’ti, ‘‘appaṭisaṃvedano me attā’’ti, ‘‘vedanādhammo me attā’’ti ca evaṃvādesu tīsu diṭṭhigatikesu. Tissannaṃ vedanānaṃ bhinnasabhāvattā sukhaṃ vedanaṃ ‘‘attā’’ti samanupassato dukkhaṃ, adukkhamasukhaṃ vā vedanaṃ ‘‘attā’’ti samanupassanā na yuttā. Evaṃ sesadvaye pīti āha ‘‘yo yo yaṃ yaṃ vedanaṃ attāti samanupassatī’’ti.

122. “‘于彼’，指在那些场合中。‘于三种见解中’，指于‘受是我’、‘无受是我’、以及‘我的我有受法’这三种论调的见解中。由于三受的自性各不相同，若视乐受为‘我’，则视苦受或不苦不乐受为‘我’便不合理。其余二种情况亦复如是。故说：‘任何人若视任何受为我’。”

123. ‘‘Hutvā abhāvato’’ti iminā udayabbayavantatāya aniccāti dasseti, ‘‘tehi tehī’’tiādinā anekakāraṇasaṅkhatattā saṅkhatāti. Taṃ taṃ paccayanti ‘‘indriyaṃ, ārammaṇaṃ, viññāṇaṃ, sukha, vedanīyo phasso’’ti [Pg.111] evaṃ ādikaṃ taṃ taṃ attano kāraṇaṃ paṭicca nissāya sammā sassatādibhāvassa, ucchedādibhāvassa ca abhāvena ñāyena samakāraṇena sadisakāraṇena anurūpakāraṇena uppannā. Khayasabhāvāti khayadhammā, vayasabhāvāti vayadhammā virajjanasabhāvāti virāgadhammā, nirujjhanasabhāvāti nirodhadhammā, catūhipi padehi vedanāya bhaṅgabhāvameva dasseti. Tenāha ‘‘khayoti…pe… khayadhammātiādi vutta’’nti.

123. “‘因曾有而复无’，以此显示其因具有生灭而为无常；“以种种因缘”等，显示其因由众多因素聚合而成，故为有为。所谓“根、境、识、乐、能受之触”等，皆是依于各自的因缘而生起，因无常、断等状态之故，乃由正理、同类因、相应因而生。是灭尽之自性，故为灭尽法；是败坏之自性，故为败坏法；是离染之自性，故为离染法；是息灭之自性，故为息灭法——此四句亦仅显示受的坏灭状态。故说：“灭尽者……乃至……称为灭尽法等等所说”。

Vigatoti sabhāvavigamena vigato. Ekassevāti ekasseva diṭṭhigatikassa. Tīsupi kālesūti tissannaṃ vedanānaṃ pavattikālesu. Eso me attāti ‘‘eso sukhavedanāsabhāvo, dukkhaadukkhamasukhavedanāsabhāvo me attā’’ti kiṃ pana hotī, ekasseva bhinnasabhāvataṃ anummattako kathaṃ paccetīti adhippāyena pucchati. Itaro evampi tassa na hoti yevāti dassento ‘‘kiṃ pana na bhavissatī’’tiādimāha. Visesenāti sukhādivibhāgena. Sukhañca dukkhañcāti ettha ca-saddena adukkhamasukhaṃ saṅgaṇhāti, sukhasaṅgahameva vā tena kataṃ santasukhumabhāvato. Avisesenāti avibhāgena vedanāsāmaññena. Vokiṇṇanti sukhādibhedena vomissakaṃ. Taṃ tividhampi vedanaṃ esa diṭṭhigatiko ekajjhaṃ gahetvā attāti samanupassati. Ekakkhaṇe ca bahūnaṃ vedanānaṃ uppādo āpajjati avisesena vedanāsabhāvattā. Attano hi tasmiṃ sati sadā sabbavedanāpavattippasaṅgato diṭṭhigatiko agatiyā ekakkhaṇepi bahūnampi vedanānaṃ uppattiṃ paṭijāneyyāti tassa avasaraṃ adento ‘‘na ekakkhaṇe bahūnaṃ vedanānaṃ uppatti atthī’’ti āha, paccakkhaviruddhametanti adhippāyo. Etena petaṃ nakkhamatīti etena viruddhattasādhanenapi sabbena sabbaṃ attano abhāvenapi paṇḍitānaṃ na ruccati, etaṃ dassanaṃ dhīrā nakkhamantīti attho.

“‘已离’(Vigata)是指自性已离去。‘唯一’(Ekasseva)是指同一位持见者。‘在三时’(Tīsupi kālesu)是指三种受生起的时候。‘此是我’(Eso me attā)是指“这乐受的自性、苦受和不苦不乐受的自性就是我”，然而对于同一者而有不同自性，心智正常者怎么会相信呢？（这是以提问的方式表达其意）。对方为了显示它终究不可能成立，所以说“又怎么会不成立呢？”等等。‘有差别’(Visesena)是指乐、苦等不同的分类。‘乐与苦’(Sukhañca dukkhañca)，这里的‘与’(ca)字包含着不苦不乐受，或者因为不苦不乐受是宁静而微细的，所以（‘与’字）只总括了乐受。“无差别”(Avisesena)是指受的共同相状。“混杂”(Vokiṇṇa)是指乐、苦等混杂在一起。这种持见者把这三种受总合起来，执着为是我。而且，如果受的自性没有差别，那么同一刹那就会有多种受生起。如果认为有我，由于我存在，就应该总是生起一切受，因此，持见者无可奈何，也会承认同一刹那有多种受生起。为了不给他这种机会，所以说“不是一刹那有多种受生起”，这是与现量相违背的意思。由于这个相违的论证，以及一切法究竟无我，智者都不会喜欢这种见解，所以说“智者不悦”就是这个意思。

124. Indriyabaddhepi rūpappabandhe vāyodhātuvipphāravasena kāci kiriyā nāma labbhatīti suddharūpakkhandhepi yattha kadāci vāyodhātuvipphāro labbhati, tameva nidassanabhāvena gaṇhanto ‘‘tālavaṇṭe vā vātapāne vā’’ti āha. Vedanādhammesūti vedanādhammavantesu. ‘‘Ahamasmī’’ti iminā tayopi khandhe ekajjhaṃ gahetvā ahaṃkārassa uppajjanākāro vuttoti. ‘‘Ayamahamasmī’’ti pana iminā tattha ekaṃ ekaṃ gahetvā ahaṃkārassa uppajjanākāro vutto. Tenāha ‘‘ekadhammopī’’tiādi[Pg.112]. Tanti ‘‘ahamasmī’’ti ahaṃkāruppattiṃ. Sā hi catukkhandhanirodhena anupalabbhamānasannissayā sasavisāṇatikhiṇatā viya na bhaveyyāvāti.

124. “即使在为诸根所系的色法相续中，亦可因风界的扰动而获得某种作用，故于有时能获得风界扰动的纯色蕴中，即以此为例而说：‘犹如在棕榈扇或窗户中’。‘于有受法中’(Vedanādhammesu)，指于具有受法者中。以‘我是’(Ahamasmi)，是说总合三蕴而生起我慢的方式。而以‘此即是我’(Ayamahamasmī)，是说于其中一一执取而生起我慢的方式。故说：‘纵然一法’等。那是指‘我是’这种我慢的生起。因为若四蕴息灭，其所依即不可得，彼我慢则犹如兔角的锐利，将不复存在。”

Ettāvatāti ‘‘kittāvatā ca ānandā’’tiādinā ‘‘tantākulakajātā’’ti padassa anusandhidassanavasena pavattena ettakena desanādhammena. Kāmaṃ heṭṭhāpi vaṭṭakathāva kathitā, idha pana diṭṭhigatikassa vaṭṭato sīsukkhipanāsamatthatāvibhāvanavasena micchādiṭṭhiyā mahāsāvajjabhāvadīpaniyakathā pakāsitāti taṃ dassento ‘‘vaṭṭakathā kathitā’’ti āha. Nanu vaṭṭamūlaṃ avijjā taṇhā, tā anāmasitvā tato aññathā kasmā idha vaṭṭakathā kathitāti āha ‘‘bhagavā hī’’tiādi. Avijjāsīsenāti avijjaṃ uttamaṅgaṃ katvā, avijjāmukhenāti attho. Koṭi na paññāyatīti ‘‘asukassa nāma sammāsambuddhassa, cakkavattino vā kāle avijjā uppannā, na tato pubbe atthī’’ti avijjāya ādi mariyādā appaṭihatassa mama sabbaññutaññāṇassāpi na paññāyati avijjamānattā evāti attho. Ayaṃ paccayo idappaccayo, tasmā idappaccayā, imasmā āsavādikāraṇāti attho. Bhavataṇhāyāti bhavasaṃyojanabhūtāya taṇhāya. Bhavadiṭṭhiyāti sassatadiṭṭhiyā. ‘‘Tattha tattha upapajjanto’’ti iminā ‘‘ito ettha etto idhā’’ti evaṃ apariyantaṃ aparāparuppattiṃ dasseti. Tenāha ‘‘mahāsamudde’’tiādi.

“至此程度”(Ettāvatā)，即通过“阿难(Ānanda)，至何等程度”等开示，以“如乱丝缠结”(tantākulakajātā)一词显示前后关联的教法。虽然前文已说轮回(vaṭṭa)之事，但此处为显示具邪见(micchādiṭṭhi)者无法从轮回中抬头，而阐明邪见的极大过患，故说“已说轮回之事”。或许有人问：轮回的根本是无明(avijjā)与渴爱(taṇhā)，为何不谈此二者，而另说轮回？故说“实乃世尊(Bhagavā)”等。“以无明为首”(avijjāsīsena)，即以无明为最上，以无明为门之义。“其端不可知”(koṭi na paññāyati)，意即“无明于某某正等觉者(sammāsambuddha)或转轮王(cakkavatti)时代生起，此前则无”，无明的此种开端、界限，即使对我无碍的一切智智(sabbaññutaññāṇa)而言，也因其不存在而不可知。“此缘即此缘”(Ayaṃ paccayo idappaccayo)，因此说“由此缘”(idappaccayā)，意即由此漏(āsava)等原因。“有爱”(bhavataṇhā)即作为有结(bhavasaṃyojana)的渴爱。“有见”(bhavadiṭṭhi)即常见(sassatadiṭṭhi)。“于彼彼处受生”(Tattha tattha upapajjanto)一句，显示“从此至彼，从兹至彼”这样无穷无尽的相续生起。故说“如大海中”(mahāsamudde)等。

126. Paccayākāramūḷhassāti bhūtakathanametaṃ, na visesanaṃ. Sabbopi hi diṭṭhigatiko paccayākāramūḷho evāti. Vivaṭṭaṃ kathentoti vaṭṭato vinimuttattā vivaṭṭaṃ, vimokkho, taṃ kathento. Kārakassāti satthuovādakārakassa, sammāpaṭipajjantassāti attho. Tenāha ‘‘satipaṭṭhānavihārino’’ti. So hi vedanānupassanāya, dhammānupassanāya ca sammāpaṭipattiyā ‘‘neva vedanaṃ attānaṃ samanupassatī’’tiādinā vattabbataṃ arahati. Tenāha ‘‘evarūpo hī’’tiādi. Sabbadhammesūti sabbesu tebhūmakadhammesu. Te hi sammasanīyā. Na aññanti vedanāya aññaṃ saññādidhammaṃ attānaṃ na samanupassatīti. ‘‘Khandhalokādayo’’ti rūpādidhammā eva vuccanti, tesaṃ samūhoti dassetuṃ ‘‘rūpādīsu dhammesū’’ti vuttaṃ. Na upādiyati diṭṭhitaṇhāgāhavasena. ‘‘Seyyohamasmī’’tiādinā (saṃ. ni. 4.108; mahāni. 21, 178; dha. sa. 1121; vibha. 832, 866) pavattamānamaññanāpi [Pg.113] taṇhādiṭṭhimaññanā viya paritassanarūpā evāti āha ‘‘taṇhādiṭṭhimānaparitassanāyapī’’ti.

126. “于缘起迷惑者”(Paccayākāramūḷhassa)，此为事实陈述，而非限定。因为所有具邪见者，都于缘起迷惑。说“还灭”(vivaṭṭa)者，因从轮回(vaṭṭa)中解脱，故为还灭，即解脱(vimokkho)，说此即说还灭。对“作者”(kārakassa)，即对奉行导师教诫者，意为正修行者。故说“安住于念处者”(satipaṭṭhānavihārino)。彼实由受随观(vedanānupassanā)、法随观(dhammānupassanā)之正修行，而堪当“不复观受为我”等语。故说“如是之人”等。于“一切法中”(sabbadhammesu)，即于一切三界法中。彼等实应被审察。不“异”，即不观受以外的想等法为我。“蕴、世间等”(Khandhalokādayo)，即指色等法，为示其为集合，故说“于色等法中”。“不执取”(na upādiyati)，即不以见、爱之执取而执取。“我胜”(seyyohamasmī)等(Saṃ. ni. 4.108; Mahāni. 21, 178; Dha. sa. 1121; Vibha. 832, 866)所生起的慢，亦如爱、见之慢，同为战栗之相，故说“亦于爱、见、慢之战栗”。

Sā evaṃ diṭṭhīti sā arahato evaṃpakārā diṭṭhīti yo vadeyya, tadakallaṃ, taṃ na yuttanti attho. Evamassa diṭṭhīti etthāpi evaṃpakārā assa arahato diṭṭhītiādinā yojetabbaṃ. Evañhi satīti yo vadeyya ‘‘hoti tathāgato paraṃ maraṇā itissa diṭṭhī’’ti, tassa ce vacanaṃ tathevāti attho. ‘‘Arahā na kiñci jānātī’’ti vuttaṃ bhaveyya jānato tathā diṭṭhiyā abhāvato. Tenevāti tathā vattumayuttattā eva. Catunnampi nayānanti ‘‘hoti tathāgato’’tiādinā āgatānaṃ catunnaṃ vārānaṃ. Ādito tīsu vāresu saṅkhipitvā pariyosānavāre vitthāritattā ‘‘avasāne ‘taṃ kissa hetū’tiādimāhā’’ti vuttaṃ. ‘‘Ādito tīsu vāresu tatheva desanā pavattā, yathā pariyosānavāre, pāḷi pana saṅkhittā’’ti keci.

“彼有如是见”(Sā evaṃ diṭṭhi)，即若有人说阿罗汉有此类见，此为不当，意即不应理。“彼有此见”(Evamassa diṭṭhi)，此处亦应结合“阿罗汉有此类见”等来理解。若“果真如此”(evañhi sati)，即若有人说“如来死后存在，此是彼见”，其言之义即是如此。这便会成为说“阿罗汉一无所知”，因为知者无有此见。正“因此”(teneva)，即正因如是说不应理。“于四句”(catunnampi nayānaṃ)，即指由“如来存在”等而来的四种情形。因开头三句为略说，末句为广说，故云“于结尾处说‘此是何因’等”。有人说：“开头三句的教说，实与末句相同，只是巴利圣典较为简略。”

Vohāroti ‘‘satto itthī puriso’’tiādinā, ‘‘khandhāāyatanānī’’tiādinā, ‘‘phasso vedanā’’tiādinā ca vohāritabbavohāro. Tassa pana vohārassa pavattiṭṭhānaṃ nāma saṅkhepato ime evāti āha ‘‘khandhā āyatanāni dhātuyo’’ti. Yasmā nibbānaṃ pubbabhāge saṅkhārānaṃ nirodhabhāveneva paññāpiyati ca, tasmā tassāpi khandhamukhena avacaritabbatā labbhatīti ‘‘paññāya avacaritabbaṃ khandhapañcaka’’nti vuttaṃ. Tenāha bhagavā ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipada’’nti. (Saṃ. ni. 1.107; a. ni. 4.45) paññāvacaranti vā tebhūmakadhammānametaṃ gahaṇanti ‘‘khandhapañcaka’’ntveva vuttaṃ, tasmā ‘‘yāvatā paññā’’ti etthāpi lokiyapaññāya eva gahaṇaṃ daṭṭhabbaṃ. Vaṭṭakathā hesāti. Tathā hi ‘‘yāvatā vaṭṭaṃ vaṭṭati’’ icceva vuttaṃ. Tenevāha ‘‘tantākulakapadasseva anusandhi dassito’’ti. Yasmā bhagavā diṭṭhisīsenettha vaṭṭakathaṃ kathetvā yathānusandhināpi vaṭṭakathaṃ kathesi, tasmā ‘‘tantākulakapadasseva anusandhi dassito’’ti sāvadhāraṇaṃ katvā vuttaṃ. Paṭiccasamuppādakathā panettha yāvadeva tassa gambhīrabhāvavibhāvanatthāya vitthāritā, vivaṭṭakathāpi samānā idha paccāmaṭṭhāti daṭṭhabbaṃ.

“言说”(Vohāro)，即由“有情、女、男”等，由“蕴、处”等，由“触、受”等所言说之事。而此言说生起之处，简言之即此等，故说“蕴、处、界”。由于涅槃(nibbāna)在准备阶段仅以诸行(saṅkhāra)寂灭而被安立，因此亦可由蕴门而得考察，故说“应以慧考察五蕴”。为此世尊(Bhagavā)说：“正于此一寻(byāma)之量、有想有心之身，我施设世间、世间集、世间灭及趣向世间灭之道。”(Saṃ. ni. 1.107; A. ni. 4.45) 或谓“慧之行境”(paññāvacara)乃把握三界法，故仅说“五蕴”。因此，于“所有慧”处，亦应理解为仅取世间慧。此实为轮回之说。诚如所言：“所有轮回轮转。”正因此，说“显示了‘如乱丝’一词的关联”。由于世尊在此以见为首宣说轮回之事，复以随顺关联宣说轮回之事，故强调而说“唯显示了‘如乱丝’一词的关联”。此中缘起之说，仅为显示其甚深义而详述，当知虽同为还灭之说，于此亦被论及。

Sattaviññāṇaṭṭhitivaṇṇanā

七识住释义

127. Gacchanto [Pg.114] gacchantoti samathapaṭipattiyaṃ suppatiṭṭhito hutvā vipassanāgamanena, maggagamanena ca gacchanto gacchanto. Ubhohi bhāgehi muccanato ubhatobhāgavimutto nāma hoti. So ‘‘evaṃ asamanupassanto’’ti vutto vipassanāyānikoti katvā ‘‘yo ca na samanupassatīti vutto so yasmā gacchanto gacchanto paññāvimutto nāma hotī’’ti vuttaṃ. Heṭṭhā vuttānanti ‘‘kittāvatā ca, ānanda, attānaṃ na paññapento na paññāpetī’’tiādinā (dī. ni. 2.119), ‘‘yato kho, ānanda, bhikkhu neva vedanaṃ attānaṃ samanupassatī’’tiādinā (dī. ni. 2.125 ādayo) ca heṭṭhā pāḷiyaṃ āgatānaṃ dvinnaṃ puthujjanabhikkhūnaṃ. Nigamananti nissaraṇaṃ. Nāmanti paññāvimuttādināmaṃ.

127. “行复行”(Gacchanto gacchanto)，即于止(samatha)行中善安住已，以观(vipassanā)行、道行而行复行。由两分解脱，故名俱分解脱(ubhatobhāgavimutta)。彼“如是不观者”，因是观行者，故说“彼不观者”，因其行复行而名为慧解脱(paññāvimutta)者。对“下文所说”(heṭṭhā vuttānaṃ)，即对下文圣典中由“阿难(Ānanda)，至何等程度，不施设我亦不令施设”等(Dī. ni. 2.119)，及“阿难，自比丘(bhikkhu)不复观受为我”等(Dī. ni. 2.125 ādayo)而来的两种凡夫比丘。“结论”(Nigamanaṃ)即出离(nissaraṇaṃ)。“名”(Nāmaṃ)即慧解脱等名。

Paṭisandhivasena vuttāti nānattakāyanānattasaññitāvisesavisiṭṭhapaṭisandhivasena vuttā satta viññāṇaṭṭhitiyo. Taṃtaṃsattanikāyaṃ pati nissayato hi nānattakāyāditā taṃpariyāpannapaṭisandhisamudāgatāti daṭṭhabbā tadabhinibbattakakammabhavassa tathā āyūhitattā. Catasso āgamissantīti rūpavedanāsaññāsaṅkhārakkhandhavasena catasso viññāṇaṭṭhitiyo āgamissanti ‘‘rūpupāyaṃ vā āvuso viññāṇaṃ tiṭṭhamānaṃ tiṭṭhatī’’tiādinā (dī. ni. 3.311). Viññāṇapatiṭṭhānassāti paṭisandhiviññāṇassa etarahi patiṭṭhānakāraṇassa. Atthato vuttavisesavisiṭṭhā pañcavokāre rūpavedanāsaññāsaṅkhārakkhandhā, catuvokāre vedanādayo tayo khandhā veditabbā. Sattāvāsabhāvaṃ upādāya ‘‘dve ca āyatanānīti dve nivāsaṭṭhānānī’’ti vuttaṃ. Nivāsaṭṭhānapariyāyopi āyatanasaddo hoti yathā ‘‘devāyatanadvaya’’nti. Sabbanti viññāṇaṭṭhiti āyatanadvayanti sakalaṃ. Tasmā gahitaṃ tattha ekameva aggahetvāti adhippāyo. Pariyādānaṃ anavasesaggahaṇaṃ na gacchati vaṭṭaṃ viññāṇaṭṭhitiāyatanadvayānaṃ aññamaññaantogadhattā.

以结生方式说，是指以身异想异等特殊方式所说的七种识住。因为各种众生类别依赖于不同的身等，所以应当知道，与此相应的结生也由此产生，因为产生它们的业有如此的造作。“四者将出现”，是指以色、受、想、行蕴为四种识住，如经中说：“贤友(āvuso)！识依色而住”等（长部3.311）。“识之住处”，是指结生识现在安住的原因。从义理上说，在五蕴有中，当知为色、受、想、行蕴；在四蕴有中，当知为受等三蕴。就其为众生居而言，“及二处”即是“两个住所”。“处”(āyatana)一词亦有住所之义，如“二天处”。“一切”是指识住与二处的全部。因此，其意为不应只取其一而舍弃其他。“遍取”(pariyādāna)并非指毫无遗漏地全部摄取，因为识住与二处是相互包含的。

Nidassanatthe nipāto, tasmā seyyathāpi manussāti yathā manussāti vuttaṃ hoti. Viseso hotiyeva satipi bāhirassa kārakassa abhede ajjhattikassa bhinnattā. Nānattaṃ kāye etesaṃ, nānatto vā kāyo etesanti nānattakāyā, iminā nayena sesapadesupi [Pg.115] attho veditabbo. Nesanti manussānaṃ. Nānattā saññā etesaṃ atthīti nānattasaññino. Sukhasamussayato vinipāto etesaṃ atthīti vinipātikā satipi devabhāve dibbasampattiyā abhāvato, apāyesu vā gato natthi nipāto etesanti vinipātikā. Tenāha ‘‘catuapāyavinimuttā’’ti. Dhammapadanti satipaṭṭhānādidhammakoṭṭhāsaṃ. Vijāniyāti sutamayena tāva ñāṇena vijānitvā. Tadanusārena yonisomanasikāraṃ paribrūhanto sīlavisuddhiādikaṃ sammāpaṭipattiṃ api paṭipajjema. Sā ca paṭipatti hitāya diṭṭhadhammikādisakalahitāya amhākaṃ siyā. Idāni tattha sīlapaṭipattiṃ tāva vibhāgena dassento ‘‘pāṇesu cā’’ti gāthamāha.

此助词为例示义，因此“譬如人”(seyyathāpi manussā)即是“如人”(yathā manussā)之意。即使外在因素没有区别，由于内在的不同，差异也确实存在。“他们的身体各不相同”，或者说“他们有不同的身体”，此即“身异”(nānattakāyā)。循此理路，其余文句的意义也应如是理解。“他们”(nesaṃ)指的是人类。“他们有不同的想”，此即“想异”(nānattasaññino)。“从乐蕴中堕落”，此即“堕处众生”(vinipātikā)，即使身在天界，也因无天福。或者，“在恶趣中无所堕落”（已在其中），此即“堕处众生”。因此说“脱离四恶趣”。“法句”(dhammapada)指的是念处等法蕴。“当知”(vijāniyā)，是指首先通过闻所生智来了解。然后依此增长如理作意，我们也应奉行戒清净等正行。愿此正行能为我们带来现世等一切利益。现在为了分别开示其中的戒行，而说“于有情”等偈。

Brahmakāye paṭhamajjhānanibbatte brahmasamūhe, brahmanikāye vā bhavāti brahmakāyikā. Mahābrahmuno parisāya bhavāti brahmapārisajjā tassa paricārakaṭṭhāne ṭhitattā. Mahābrahmuno purohitaṭṭhāne ṭhitāti brahmapurohitā. Āyuvaṇṇādīhi mahanto brahmānoti mahābrahmuno. Satipi tesaṃ tividhānampi paṭhamena jhānena abhinibbattabhāve jhānassa pana pavattibhedena ayaṃ visesoti dassetuṃ ‘‘brahmapārisajjā panā’’tiādi vuttaṃ. Parittenāti hīnena, sā cassa hīnatā chandādīnaṃ hīnatāya veditabbā, paṭiladdhamattaṃ vā hīnaṃ. Kappassāti asaṅkhyeyyakappassa. Hīnapaṇītānaṃ majjhe bhavattā majjhimena, sā cassa majjhimatā chandādīnaṃ majjhimatāya veditabbā, paṭilabhitvā nātisubhāvitaṃ vā majjhimaṃ. Upaḍḍhakappoti asaṅkhyeyyakappassa upaḍḍhakappo. Vipphārikataroti brahmapārisajjehi pamāṇato vipulataro, sabhāvato uḷārataro ca hoti. Sabhāvenapi hi uḷāratarova, taṃ panettha appamāṇaṃ. Tathā hi parittābhādīnaṃ, parittasubhādīnañca kāye satipi sabhāvavematte ekattavaseneva vavatthāpīyatīti ‘‘ekattakāyā’’ tveva vuccanti. Paṇītenāti ukkaṭṭhena, sā cassa ukkaṭṭhatā chandādīnaṃ ukkaṭṭhatāya veditabbā, subhāvitaṃ vā sammadeva vasibhāvaṃ pāpitaṃ paṇītaṃ padhānabhāvaṃ nītanti katvā, idhāpi kappo asaṅkhyeyyakappavaseneva veditabbo paripuṇṇassa mahākappassa asambhavato. Itīti evaṃ vuttappakārena. Teti ‘‘brahmakāyikā’’ti vuttā tividhāpi brahmāno. Saññāya ekattāti tihetukabhāvena saññāya ekattasabhāvattā[Pg.116]. Na hi tassā sampayuttadhammavasena aññopi koci bhedo atthi.

生于梵众天(Brahmakāyikā)者，是在梵天界中，由初禅所生的梵天群体或梵天部众。生为大梵天(Mahābrahmā)的眷属，因处于侍奉的位置，故称梵辅天(Brahmapārisajjā)。处于大梵天司祭之位的，称为梵司祭天(Brahmapurohitā)。因寿命、形色等广大，故名大梵天。虽然这三者都是由初禅所生，但为了显示禅定作用上的差别，所以说“梵辅天等”。所谓“少”(paritta)即是“下劣”(hīna)，当知此下劣是因欲等下劣，或仅是所得下劣。所谓“劫”(kappa)即是“无量劫”(asaṅkhyeyyakappa)。因处于下劣与殊胜之间，故为“中”(majjhima)，当知此中等是因欲等中等，或所得虽已善修但未臻纯熟。所谓“半劫”(upaḍḍhakappa)即是无量劫的一半。“更广”(vipphārikatara)是指在数量上比梵辅天更广，在自性上也更殊胜。从自性上说，本来就更殊胜，而在此处，它是无量的。例如，少光天(Parittābhā)等、少净天(Parittasubhā)等，虽然其自性有别，但因其同一性而被安立，故称“一身”(ekattakāya)。所谓“胜”(paṇīta)即是“最上”(ukkaṭṭha)，当知此最上是因欲等最上，或已善修习而达自在，已臻于主要地位。此处的“劫”也应理解为无量劫，因为不可能有圆满的大劫。如是，即以此方式。他们，即所说的“梵众天”，是三种梵天。所谓“想同一”(ekattasaññā)，是因其想具有三因而自性同一。与它相应的法并无任何其他差别。

Evanti iminā nānattakāyaekattasaññinoti dasseti.

“如是”(evaṃ)，以此显示“身异想一”(nānattakāyaekattasaññino)。

Daṇḍaukkāyāti daṇḍadīpikāya. Saratīti dhāvati viya. Vissaratīti vippakiṇṇā viya dhāvati. Dve kappāti dve mahākappā. Ito paresupi eseva nayo. Idhāti imasmiṃ sutte. Ukkaṭṭhaparicchedavasena ābhassaraggahaṇeneva sabbepi te parittābhā, appamāṇābhāpi gahitā.

“杖火”(daṇḍaukkā)即指火把(daṇḍadīpikā)。“流动”(sarati)就像奔跑一样。“四散”(vissarati)就像分散地奔跑。“二劫”(dve kappā)指两个大劫(mahākappā)。此后也是同样的方法。“在此”(idha)指在这部经中。依据最胜限定，提及光音天(Ābhassarā)时，即已包含所有少光天(Parittābhā)和无量光天(Appamāṇābhā)。

Sobhanā pabhā subhā, subhāya kiṇṇā subhākiṇṇāti vattabbe ā-kārassa rassattaṃ, antima-ṇa-kārassa ha-kārañca katvā ‘‘subhakiṇhā’’ti vuttā, aṭṭhakathāyaṃpana niccalāya ekagghanāya pabhāya subhoti pariyāyavacananti ‘‘subhena okiṇṇā vikiṇṇā’’ti attho vutto, etthāpi antima-ṇa-kārassa ha-kārakaraṇaṃ icchitabbameva. Na chijjitvā chijjitvā pabhā gacchati ekagghanattā. Catutthaviññāṇaṭṭhitimeva bhajanti kāyassa, saññāya ca ekarūpattā. Vipulasantasukhāyuvaṇṇādiphalattā vehapphalā. Etthāti viññāṇaṭṭhitiyaṃ.

“美妙的光辉”是“净”(subhā)，“遍布于净”应为“subhākiṇṇā”，此处将长音“ā”作短音，并将结尾的“ṇ”音变为“h”音，故说为“遍净天”(subhakiṇhā)。但在义注(aṭṭhakathā)中说，“净”(subha)是不动、坚实光辉的同义词，其义为“以净遍满、散布”，此处也应将结尾的“ṇ”音变为“h”音。因其坚实一体，光辉不会间断。他们只依止第四识住，因为身与想形态同一。因其果报有广大、寂静、安乐、长寿、美色等，故称广果天(vehapphala)。“在此处”(ettha)是指在识住中。

Vivaṭṭapakkhe ṭhitā napunarāvattanato. ‘‘Na sabbakālikā’’ti vatvā tameva asabbakālikattaṃ vibhāvetuṃ ‘‘kappasatasahassampī’’tiādi vuttaṃ. Soḷasakappasahassaccayena uppannānaṃ suddhāvāsabrahmānaṃ parinibbāyanato, aññesañca tattha anuppajjanato buddhasuññe loke suññaṃ taṃ ṭhānaṃ hoti, tasmā suddhāvāsā na sabbakālikā, khandhāvāraṭṭhānasadisā honti suddhāvāsabhūmiyo. Iminā suttena suddhāvāsānaṃ sattāvāsabhāvadīpaneneva viññāṇaṭṭhitibhāvo dīpito, tasmā suddhāvāsāpi sattasu viññāṇaṭṭhitīsu catutthaviññāṇaṭṭhitiṃ navasu sattāvāsesu catutthasattāvāsaṃyeva bhajanti.

因处于离缚(vivaṭṭa)一方，故不再返回。说了“并非恒时存在”后，为了阐明其非恒时性，才说“乃至十万劫”等。因为经过一万六千劫后，生于净居天(Suddhāvāsa)的梵天众般涅槃，且无他者生于彼处，故在无佛出世时，彼处即为空，因此净居天并非恒时存在，净居天之地如同军营。通过这部经，仅以开示净居天为众生居，即已说明其为识住。因此，净居天在七识住中属于第四识住，在九众生居中也属于第四众生居。

Sukhumattāti saṅkhārāvasesasukhumabhāvappattattā. Paribyattaviññāṇakiccābhāvato neva viññāṇaṃ, sabbaso aviññāṇaṃ na hotīti nāviññāṇaṃ, tasmā paripphuṭaviññāṇakiccavantīsu viññāṇaṭṭhitīsu avatvā.

“因其微细”(sukhumattā)，是说剩余的行已达到微细的状态。因无显了的识之作用，故非识；又非完全无识，故非不识。因此，未在那些识之作用显了的识住中宣说。

128. Tañca viññāṇaṭṭhitinti paṭhamaṃ viññāṇaṭṭhitiṃ. Heṭṭhā vuttanayena sarūpato, manussādivibhāgato, saṅkhepato, ‘‘nāmañca rūpañcā’’ti bhedato [Pg.117] ca pajānāti. Tassā samudayañcāti tassā paṭhamāya viññāṇaṭṭhitiyā pañcavīsatividhaṃ samudayañca pajānāti. Atthaṅgamepi eseva nayo. Assādetabbato, assādato ca assādaṃ. Ayaṃ aniccādibhāvo ādīnavo. Chandarāgo vinīyati etena, ettha vāti chandarāgavinayo, saha maggena nibbānaṃ. Chandarāgappahānanti etthāpi eseva nayo. Mānadiṭṭhīnaṃ vasenāhanti vā, taṇhāvasena mamanti vā abhinandanāpi mānassa paritassanā viya daṭṭhabbā. Sabbatthāti sabbesu sesesu aṭṭhasupi vāresu. Tatthāti upari tīsu viññāṇaṭṭhitīsu dutiyāyatanesu. Tattha hi rūpaṃ natthi. Puna tatthāti paṭhamāyatane. Tattha hi eko rūpakkhandhova. Etthāti ca tameva sandhāya vuttaṃ. Tattha hi rūpassa kammasamuṭṭhānattā āhāravasena yojanā na sambhavati.

128. 所谓识住，即第一识住。依照下方所说之方式，从自性、人等(manussādi)分类、简略说、以及“名与色”(nāma-rūpa)之差别等角度如实了知。它的集起，即对此第一识住的二十五种集起如实了知。灭尽(atthaṅgama)也是同样的道理。由可尝味性(assādetabbato)与尝味(assādato)而有味著(assādaṃ)。这种无常等(aniccādi)的性质即是过患(ādīnava)。贪欲(chandarāga)由此被调伏，此处即是贪欲的调伏(chandarāgavinaya)，与道(magga)一起即是涅槃(nibbāna)。贪欲的断除(chandarāgappahāna)，此处道理也一样。由于慢见(mānadiṭṭhi)而执取“我是”，或由于爱(taṇhā)而执取“我所”，欢喜(abhinandana)也应被视为如同慢(māna)的躁动(paritassanā)。一切处(sabbattha)，指其余八处(aṭṭha vāra)也是如此。彼处(tattha)，指上方三种识住与第二处(dutiya-āyatana)中。那里确实没有色(rūpa)。又说彼处，指第一处(paṭhama-āyatana)。那里只有一个色蕴(rūpakkhandha)。此处(ettha)，也是就此而说。那里因为色是业生(kammasamuṭṭhāna)的，所以通过食(āhāra)的连结(yojanā)是不可能的。

Yato khoti ettha to-saddo dā-saddo viya kālavacano ‘‘yato kho, sāriputta, bhikkhusaṅgho’’tiādīsu (pārā. 21) viyāti vuttaṃ ‘‘yadā kho’’ti. Aggahetvāti kañcipi saṅkhāraṃ ‘‘etaṃ mamā’’tiādinā aggahetvā. Paññāvimuttoti aṭṭhannaṃ vimokkhānaṃ anadhigatattā sātisayassa samādhibalassa abhāvato paññābaleneva vimutto. Tenāha ‘‘aṭṭha vimokkhe asacchikatvā paññābalenevā’’tiādi. Appavattinti āyatiṃ appavattiṃ katvā. Pajānanto vimuttoti vā paññāvimutto, paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri saccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto. So paññāvimutto. Sukkhavipassakoti samathabhāvanāsinehābhāvena sukkhā lūkhā, asiniddhā vā vipassanā etassāti sukkhavipassako. Ṭhatvāti pādakakaraṇavasena ṭhatvā. Aññatarasminti ca aññataraaññatarasmiṃ, ekekasminti attho. Evañhissa pañcavidhatā siyā. ‘‘Na heva kho aṭṭha vimokkhe kāyena phusitvā viharatī’’ti iminā sātisayassa samādhibalassa abhāvo dīpito. ‘‘Paññāya cassa disvā’’tiādinā sātisayassa paññābalassa bhāvo. Paññāya cassa disvā āsavā parikkhīṇā hontīti na āsavā paññāya passanti, dassanakāraṇā pana parikkhīṇā ‘‘disvā parikkhīṇā’’ti vuttā. Dassanāyattaparikkhayattā eva hi dassanaṃ āsavānaṃ khayassa purimakiriyā hoti.

“从何时起”(yato kho)此处“to”字如同“dā”字般表示时间关系，如在“从何时起，舍利弗，比丘僧团”(yato kho, sāriputta, bhikkhusaṅgho)等(Pārā. 21)中所说，故说“当其时”(yadā kho)。不执取(aggahetvā)，即对任何行(saṅkhāra)不生起“这是我的”等执著。慧解脱(paññāvimutta)，因为没有证得八解脱(aṭṭha vimokkha)，缺乏殊胜的定力(samādhibala)，只是凭借智慧(paññā)的力量而解脱。因此说“没有亲身证得八解脱，只是凭借智慧的力量”等。不再生起(appavatti)，指让未来不再生起。正知解脱(pajānanto vimutto)，也可以说是慧解脱，指不通过初禅(paṭhamajjhāna)的触(phassa)等，而是通过遍知等方式，了知、通达四圣谛(cattāri sacca)；由于其应做之事已达究竟，已完成其任务，故特别地解脱，这即是慧解脱。干观者(sukkhavipassaka)，因为缺乏止禅修习(samatha-bhāvanā)的滋润(sineha)，他的观(vipassanā)是干枯、粗糙或不润泽的，所以叫做干观者。站立(ṭhatvā)，指以之为基础而住立。在某一处(aññatarasmiṃ)，指在任何一处，或每一处的意思。这样一来，它可能有五种含义。“他并非以身体触证八解脱而住”(Na heva kho aṭṭha vimokkhe kāyena phusitvā viharati)这句话，说明了他缺乏殊胜的定力。“他以智慧见”(Paññāya cassa disvā)等这句话，则说明了他具有殊胜的智慧力量。“他以智慧见，诸漏(āsava)即已灭尽”(Paññāya cassa disvā āsavā parikkhīṇā honti)，并非诸漏被智慧所见，而是因为见(dassana)这个原因，诸漏才得以灭尽，所以说“见而灭尽”(disvā parikkhīṇā)。实际上，诸漏的灭尽正是依赖于见，而见是诸漏灭尽的先行条件。

Aṭṭhavimokkhavaṇṇanā

八解脱释义

129. Ekassa [Pg.118] bhikkhunoti sattasu ariyapuggalesu ekassa bhikkhuno. Viññāṇaṭṭhitiādinā parijānanādivasappa vattaniggamanañca paññāvimuttanāmañca. Itarassāti ubhatobhāgavimuttassa. Ime sandhāya hi pubbe ‘‘dvinnaṃ bhikkhūna’’nti vuttaṃ. Kenaṭṭhenāti kena sabhāvena. Sabhāvo hi ñāṇena yāthāvato araṇīyato ñātabbato ‘‘attho’’ti vuccati, so eva ttha-kārassa ṭṭha-kāraṃ katvā ‘‘aṭṭho’’ti vutto. Adhimuccanaṭṭhenāti adhikaṃ savisesaṃ muccanaṭṭhena, etena satipi sabbassāpi rūpāvacarajjhānassa vikkhambhanavasena paṭipakkhato vimuttabhāve yena bhāvanāvisesena taṃ jhānaṃ sātisayaṃ paṭipakkhato vimuccitvā pavattati, so bhāvanāviseso dīpito. Bhavati hi samānajātiyuttopi bhāvanāvisesena pavattiākāraviseso, yathā taṃ saddhāvimuttatā diṭṭhippattassa. Tathā paccanīkadhammehi suṭṭhu vimuttatāya, evaṃ aniggahitabhāvena nirāsaṅkatāya abhirativasena suṭṭhu adhimuccanaṭṭhenapi vimokkho. Tenāha ‘‘ārammaṇe cā’’tiādi. Ayaṃ panatthoti ayaṃ adhimuccanaṭṭho pacchime vimokkhe nirodhe natthi, kevalo vimuttaṭṭho eva tattha labbhati, taṃ sayameva parato vakkhati.

129. 一位比丘是指七种圣者(ariyapuggala)中的一位比丘。通过识住(viññāṇaṭṭhiti)等而完全了知，以及智慧的生起与出离，因此名为慧解脱(paññāvimutta)。其他是指俱分解脱(ubhatobhāgavimutta)者。先前所说的“两位比丘”就是指这二者。以何义？以何种自性(sabhāva)？自性即通过智慧如实地、无争地了知，因此称为“义”(attha)。此处将“义”(attha)字中的“t-ha”音改为“ṭh-a”音，就成了“义”(aṭṭha)。以胜解(adhimuccana)为义是指，以更加殊胜的解脱为义。由此即使一切色界禅(rūpāvacarajjhāna)，也能以镇伏(vikkhambhana)的方式从障碍(paṭipakkha)中解脱。通过特殊的修习方式，该禅也能从障碍中超胜地解脱而运作，这种修习的特殊性在此阐明。即使是同类的禅修者，也会因修习的特殊性而产生不同的运作方式，例如信解脱(saddhāvimutta)者与见至(diṭṭhippatta)者的情况。同样地，因为彻底从敌对法(paccanīkadhamma)中解脱，不被执持而无所系缚，以极度欣乐而善于胜解，因此也称为解脱。因此说“于所缘(ārammaṇa)等”。但此胜解之义，在最后的灭尽定(nirodha)中并不存在，那里只获得纯粹的解脱义，此点将于后文说明。

Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭhaṃ rūpaṃ hoti, yena visiṭṭhena rūpena ‘‘rūpī’’ti vucceyya rūpī-saddassa atisayatthadīpanato, tadeva sasantatipariyāpannarūpavasena paṭiladdhaṃ jhānaṃ idha paramatthato rūpībhāvasādhakanti daṭṭhabbaṃ. Tenāha ‘‘ajjhatta’’ntiādi. Rūpajjhānaṃ rūpaṃ uttarapadalopena. Rūpānīti panettha purimapadalopo daṭṭhabbo. Tena vuttaṃ ‘‘nīlakasiṇādirūpānī’’ti. Rūpe kasiṇarūpe saññā rūpasaññā, sā etassa atthīti rūpasaññī, saññāsīsena jhānaṃ vadati. Tappaṭikkhepena arūpasaññī. Tenāha ‘‘ajjhattaṃ na rūpasaññī’’tiādi.

有色者(rūpī)，指与自身相续相应的色圆满具足，此色作为禅的殊胜之因，由于此殊胜之色而被称为“有色者”，此“有色者”一词显示其卓越意义，即依自身相续相应的色所获得的禅，在此应被视为究竟成就“有色”状态的因素。因此说“内在”(ajjhatta)等。色禅(rūpajjhāna)是“色”，省略了后半部分。此处“诸色”(rūpāni)应理解为省略了前半部分，因此说“青遍(nīlakasiṇa)等色”。于色即遍处之色上的想是色想(rūpasaññā)，拥有此想的人是有色想者(rūpasaññī)，这里以想为首要来说明禅。与此相反的是无色想者(arūpasaññī)。因此说“内在没有色想”等。

‘‘Anto appanāyaṃ subhanti ābhogo natthī’’ti iminā pubbābhogavasena tathā adhimutti siyāti dasseti. Evañhettha tathāvattabbatāpatticodanā samatthitā hoti. Yasmā suvisuddhesu nīlādīsu vaṇṇakasiṇesu tattha katādhikārānaṃ abhirativasena suṭṭhu adhimuccanaṭṭho sambhavati[Pg.119], tasmā aṭṭhakathāyaṃ tathā tatiyo vimokkho saṃvaṇṇito, yasmā pana mettāvasena pavattamānā bhāvanā satte appaṭikūlato dahanti tesu tato adhimuccitvāva pavattati, tasmā paṭisambhidāmagge (paṭi. ma. 212) ‘‘brahmavihārabhāvanā subhavimokkho’’ti vuttā, tayidaṃ ubhayampi tena tena pariyāyena vuttattā na virujjhatīti daṭṭhabbaṃ.

“内在没有作意(ābhoga)，是为净解脱(subhavimokkho)”这句话，通过先前的作意，显示出如此这般地产生胜解是可能的。像这样，在此，对‘何以如是说’的问难就能成立。因为对于非常清净的青等颜色遍处(vaṇṇakasiṇa)，那些在那里下了功夫的人，由于喜爱之故，能够很好地产生胜解，因此义注(aṭṭhakathā)中如此赞扬第三解脱。然而，因为以慈(mettā)为方式生起的修习(bhāvanā)，能在众生中去除厌恶，并且因为如此而产生胜解才发生作用，所以《无碍解道》(Paṭisambhidāmagga)中说“梵住(brahmavihāra)的修习是净解脱”。应当这样看待：这两者由于各自不同的方法而被讲述，因此并不矛盾。

Sabbasoti anavasesato. Na hi catunnaṃ arūpakkhandhānaṃ ekadesopi tattha avassissati. Visuddhattāti yathāparicchinnakāle nirodhitattā. Uttamo vimokkho nāma ariyeheva samāpajjitabbato, ariyaphalapariyosānattā diṭṭheva dhamme nibbānappattibhāvato ca.

“一切”(sabbaso)指毫无遗漏。因为四无色蕴(arūpakkhandha)中哪怕一部分也不会在那里残留。“清净”指在如其所限定的时间已被灭尽。“最上解脱”(uttama vimokkha)名为只有圣者才能证得，因为它以圣果(ariyaphala)为终结，并且是于现法证得涅槃(nibbāna)的缘故。

130. Ādito paṭṭhāyāti paṭhamasamāpattito paṭṭhāya. Yāva pariyosānā samāpatti, tāva. Aṭṭhatvāti katthaci samāpattiyaṃ aṭṭhito eva, nirantarameva paṭipāṭiyā, uppaṭipāṭiyā ca samāpajjatevāti attho. Tenāha ‘‘ito cito ca sañcaraṇavasena vutta’’nti. Icchati samāpajjituṃ. Tattha ‘‘samāpajjati pavisatī’’ti samāpattisamaṅgīpuggalo taṃ taṃ paviṭṭho viya hotīti katvā vuttaṃ.

130. “从最初开始”(ādito paṭṭhāya)是指从初等至(paṭhamasamāpatti)开始。“直至最终等至”(yāva pariyosānā samāpatti)。所谓“安住”(aṭṭhatvā)，是指有时安住于某个等至中，或者不间断地依次(paṭipāṭiyā)或逆次(uppaṭipāṭiyā)进入等至。因此说“由于由此及彼的游历(sañcaraṇa)而说”。他想要入定(Icchati samāpajjituṃ)。于此，“入定(samāpajjati)”即“进入(pavisati)”。如此说，是因为具足等至之人(samāpattisamaṅgīpuggala)如同已进入彼等至。

Dvīhi bhāgehi vimuttoti arūpajjhānena vikkhambhanavimokkhena, maggena samucchedavimokkhenāti dvīhi vimuccanabhāgehi, arūpasamāpattiyā rūpakāyato, maggena nāmakāyatoti dvīhi vimuccitabbabhāgehi ca vimutto. Tenāha ‘‘arūpasamāpattiyā’’tiādi. Vimuttoti hi kilesehi vimutto, vimuccanto ca kilesānaṃ vikkhambhanasamucchindanehi kāyadvayato vimuttoti ayamettha attho. Gāthāya ca ākiñcaññāyatanalābhino upasivabrāhmaṇassa bhagavatā ‘‘nāmakāyā vimutto’’ti ubhatobhāgavimutto muni akkhāto. Tattha atthaṃ paletīti atthaṃ gacchati. Na upeti saṅkhanti ‘‘asukaṃ nāma disaṃ gato’’ti vohāraṃ na gacchati. Evaṃ muni nāmakāyā vimuttoti evaṃ arūpaṃ upapanno sekkhamuni pakatiyā pubbeva rūpakāyā vimutto, tattha ca catutthamaggaṃ nibbattetvā nāmakāyassa pariññātattā puna nāmakāyāpi vimutto. Ubhatobhāgavimutto khīṇāsavo hutvā anupādāya parinibbānasaṅkhātaṃ [Pg.120] atthaṃ paleti na upeti saṅkhaṃ, ‘‘khattiyo brāhmaṇo’’ti evaṃ ādikaṃ samaññaṃ na gacchatīti attho.

“由二分解脱”，即以无色定(arūpajjhāna)为镇伏解脱，以道为断灭解脱，由这两种解脱分而解脱；又以无色等至从色身解脱，以道从名身解脱，由这两种应解脱分而解脱。是故说“以无色等至”等。所谓解脱，即是从诸烦恼中解脱；而解脱时，是通过对烦恼的镇伏与断灭，从二身中解脱，此即是此中之义。在偈颂中，世尊(bhagavā)称获得无所有处(ākiñcaññāyatana)的优波私婆(Upasiva)婆罗门为“从名身解脱”的俱分解脱牟尼。于此，“趣向寂灭”(atthaṃ paleti)即是“归于寂灭”(atthaṃ gacchati)。“不入计数”(na upeti saṅkhaṃ)即是不入“去往某方”等言说。‘如此，牟尼从名身解脱’，其义为：生于无色界的有学牟尼，本来就已从色身解脱，又在那里生起第四道，因遍知名身，故再从名身解脱。俱分解脱的漏尽者，无所取著而般涅槃，趣向寂灭，不入计数，即不入“刹帝利、婆罗门”等名称，此即其义。

‘‘Aññatarato vuṭṭhāyā’’ti idaṃ kiṃ ākāsānañcāyatanādīsu aññataralābhīvasena vuttaṃ, udāhu sabbāruppalābhīvasenāti yathicchasi, tathā hotu, yadi sabbāruppalābhīvasena vuttaṃ, na koci virodho. Atha tattha aññataralābhīvasena vuttaṃ, ‘‘yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjatī’’tiādivacanena virujjheyyāti? Yasmā arūpāvacarajjhānesu ekassāpi lābhī ‘‘aṭṭhavimokkhalābhī’’ tveva vuccati aṭṭhavimokkhe ekadesassāpi taṃnāmadānasamatthatāsambhavato. Ayañhi aṭṭhavimokkhasamaññā samudāye viya tadekadesepi niruḷhāpattisamaññā viyāti. Tena vuttaṃ ‘‘ākāsānañcāyatanādīsu aññatarato vuṭṭhāyā’’ti. ‘‘Pañcavidho hotī’’ti vatvā chabbidhataṃpissa keci parikappenti, taṃ tesaṃ matimattaṃ, nicchitovāyaṃ pañho pubbācariyehīti dassetuṃ ‘‘keci panā’’tiādi vuttaṃ. Tattha kecīti uttaravihāravāsino, sārasamāsācariyā ca. Te hi ‘‘ubhatobhāgavimuttoti ubhayabhāgavimutto samādhivipassanāto’’ti vatvā rūpāvacarasamādhināpi samādhiparipanthato vimuttiṃ maññanti. Evaṃ rūpajjhānabhāgena, arūpajjhānabhāgena ca ubhato vimuttoti pāyasamāno. ‘‘Tādisamevā’’ti iminā yādisaṃ arūpāvacarajjhānaṃ kilesavikkhambhane, tādisaṃ rūpāvacaracatutthajjhānaṃ pīti imamatthaṃ ullaṅgeti. Tenāha ‘‘tasmā’’tiādi.

“从某一处出定”：此言是指获得空无边处(ākāsānañcāyatana)等其中之一者，还是指获得所有无色定者？可随汝意而解。若说是指获得所有无色定者，则无任何矛盾。若说是指获得其中之一者，难道不会与“阿难(ānanda)，比丘顺次入此八解脱……”等语相抵触吗？不然。因为在无色禅中，纵使只获得其中之一者，亦被称为“八解脱成就者”，因八解脱的一部分亦有可能堪受此名。此“八解脱”之名，如总称亦可用于其一部分，犹如“堕罪”之名。是故说“从空无边处等某一处出定”。虽说“有五种”，但有人设想有六种，这只是他们的想法。为表明此问题实已由古阿阇梨所决断，故说“然而有些……”等。此中“有些”是指北寺(Uttaravihāra)的住者及《摄义》(Sārasamāsa)的作者。他们说“俱分解脱者，即是从定与观(vipassanā)二分解脱”，并认为以色界定亦可从定障中解脱。如是，由色界禅部分与无色界禅部分而俱分解脱，犹如乳糜。以“彼亦如是”，显示无色禅能镇伏烦恼，色界第四禅亦复如是。是故说“是故”等。

Ubhatobhāgavimuttapañhoti ubhatobhāgavimuttassa chabbidhataṃ nissāya uppannapañho. Vaṇṇanaṃ nissāyāti tassa padassa atthavacanaṃ nissāya. Cirenāti therassa aparabhāge cirena kālena. Vinicchayanti saṃsayachedakaṃ sanniṭṭhānaṃ patto. Taṃ pañhanti tamatthaṃ. Ñātuṃ icchito hi attho pañho. Na kenaci sutapubbanti kenaci kiñci na sutapubbaṃ, idaṃ atthajātanti adhippāyo. Kiñcāpi upekkhāsahagataṃ, kiñcāpi kilese vikkhambhetīti paccekaṃ kiñcāpi-saddo yojetabbo. Samudācaratīti pavattati. Tattha kāraṇamāha ‘‘ime hī’’tiādinā, tena rūpāvacarabhāvanato āruppabhāvanā savisesaṃ kilese vikkhambheti rūpavirāgabhāvanābhāvato[Pg.121], uparibhāvanābhāvato cāti dassetīti. Evañca katvā aṭṭhakathāyaṃ āruppabhāvanāniddese yaṃ vuttaṃ ‘‘tassevaṃ tasmiṃ nimitte punappunaṃ cittaṃ cārentassa nīvaraṇāni vikkhambhanti sati santiṭṭhatī’’tiādi, (visuddhi. 1.281) taṃ samatthataṃ hotīti. Idaṃ suttanti puggalapaññattipāṭhamāha (pu. pa. niddesa 27). Sabbañhi buddhavacanaṃ atthasūcanādiatthena suttanti vutto vāyamattho. Yaṃ pana tattha vattabbaṃ, taṃ heṭṭhā vuttameva. Aṭṭhannaṃ vimokkhānaṃ anulomādito samāpajjanena sātisayaṃ santānassa abhisaṅkhatattā, aṭṭhamañca uttamaṃ vimokkhaṃ padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā aggamaggādhigamena ubhatobhāgavimuccanato ca imāya ubhatobhāgavimuttiyā sabbaseṭṭhatā veditāti daṭṭhabbā.

“俱分解脱问”，是依俱分解脱有六种而生起的问题。“依释义”，即依该词的文义。“久远”，指长老之后，过了很长时间。“决断”，即达到断除疑惑的结论。“彼问”，即彼义。所欲了知之义，即是问题。“未曾为任何人所闻”，意指任何人未曾听闻过此类义理。“虽与舍俱行”及“虽镇伏烦恼”，此二句中的“虽”字应分别连结。“现行”，即生起。于此，以“此等……”等文说明其原因，由此显示：无色修习比色修习更能特别地镇伏烦恼，因其是离色贪的修习，且是更高层次的修习。如是，在义注(aṭṭhakathā)中关于无色修习的解释所言：“如是，彼于彼相数数起心，诸盖被镇伏，念现起……”（《清净道论》1.281）等语，方得成立。此“经”，是指《人施设论》(Puggalapaññatti)的经文（《人施设论·解释》27）。一切佛语，因有开示义理等义，故称为“经”；此处亦有精勤之义。至于其中所应说者，已于前述。应知，此俱分解脱之所以最胜，乃因顺次入八解脱等，令心相续得到殊胜造作；且以第八最上解脱为足处，增长观(vipassanā)，证得顶道而俱分解脱故。

Mahānidānasuttavaṇṇanāya līnatthappakāsanā.

《大缘经》释义之隐义阐明

3. Mahāparinibbānasuttavaṇṇanā

3. 大般涅槃经释义

131. Pūjanīyabhāvato[Pg.122], buddhasampadañca pahāya pavattatā mahantañca taṃ parinibbānañcāti mahāparinibbānaṃ; savāsanappahānato mahantaṃ kilesakkhayaṃ nissāya pavattaṃ parinibbānantipi mahāparinibbānaṃ; mahatā kālena mahatā vā guṇarāsinā sādhitaṃ parinibbānantipi mahāparinibbānaṃ; mahantabhāvāya, dhātūnaṃ bahubhāvāya parinibbānantipi mahāparinibbānaṃ; mahato lokato nissaṭaṃ parinibbānantipi mahāparinibbānaṃ; sabbalokāsādhāraṇattā buddhānaṃ sīlādiguṇehi mahato buddhassa bhagavato parinibbānantipi mahāparinibbānaṃ; mahati sāsane patiṭṭhite parinibbānantipi mahāparinibbānanti buddhassa bhagavato parinibbānaṃ vuccati, tappaṭisaṃyuttaṃ suttaṃ mahāparinibbānasuttaṃ. Gijjhā ettha vasantīti gijjhaṃ, gijjhaṃ kūṭaṃ etassāti gijjhakūṭo, gijjhaṃ viya vā gijjhaṃ, kūṭaṃ, taṃ etassāti gijjhakūṭo, pabbato, tasmiṃ gijjhakūṭe. Tenāha ‘‘gijjhā’’tiādi. Abhiyātukāmoti ettha abhi-saddo abhibhavanattho, ‘‘abhivijānātū’’tiādīsu (dī. ni. 2.244; 3.85; ma. ni. 3.256) viyāti āha ‘‘abhibhavanatthāya yātukāmo’’ti. Vajjirājānoti ‘‘vajjetabbā ime’’tiādito pavattaṃ vacanaṃ upādāya ‘‘vajjī’’ti laddhanāmā rājāno, vajjīraṭṭhassa vā rājāno vajjirājāno. Vajjiraṭṭhassa pana vajjisamaññā tannivāsirājakumāravasena veditabbā. Rājiddhiyāti rājabhāvānugatena sabhāvena. So pana sabhāvo nesaṃ gaṇarājūnaṃ mitho sāmaggiyā loke pākaṭo, ciraṭṭhāyī ca ahosīti ‘‘samaggabhāvaṃ kathesī’’ti vuttaṃ. Anu anu taṃsamaṅgino bhāveti vaḍḍhetīti anubhāvo, anubhāvo eva ānubhāvo, patāpo, so pana nesaṃ patāpo hatthiassādivāhanasampattiyā, tattha ca susikkhitabhāvena loke pākaṭo jātoti ‘‘etena…pe… kathesī’’ti vuttaṃ. Tāḷacchiggalenāti kuñcikāchiddena. Asananti saraṃ. Atipātayissantīti atikkāmenti. Poṅkhānupoṅkhanti poṅkhassa anupoṅkhaṃ, purimasarassa poṅkhapadānugatapoṅkhaṃ itaraṃ saraṃ katvāti attho. Avirādhitanti avirajjhitaṃ. Ucchindissāmīti ummūlanavasena kulasantatiṃ chindissāmi. Ayanaṃ vaḍḍhanaṃ ayo, tappaṭikkhepena anayoti āha ‘‘avaḍḍhiyā etaṃ nāma’’nti. Vikkhipatīti vidūrato khipati, apanetīti attho.

131. 因其应受供养，且是舍离佛陀之成就而发生的伟大般涅槃，故称大般涅槃；因其彻底断除烦恼习气，依大烦恼灭尽而发生的般涅槃，亦称大般涅槃；因其由长时间或广大功德聚所成就，亦称大般涅槃；因其广大及诸界众多，亦称大般涅槃；因其出离广大世间，亦称大般涅槃；因世尊(bhagavā)佛陀的戒等功德为一切世间所不共，其般涅槃亦称大般涅槃；因其于广大正法确立后发生，亦称大般涅槃。此即佛陀世尊的般涅槃，与此相应(saṃyutta)的经，即为《大般涅槃经》。“鹫鸟(gijjha)于此居住”，故为“鹫”；“此有鹫之峰”，故为鹫峰山(Gijjhakūṭa)；或“其峰如鹫”，故为鹫峰山。于彼鹫峰山中。因此说“鹫”等。于“欲往征服(abhiyātukāmo)”一词中，“abhi”前缀为征服义，如“应遍知(abhivijānātu)”等句所示，故说“为征服而欲前往”。跋耆诸王(Vajjirājāno)，乃因“此等应回避”等语而得名“跋耆(Vajjī)”之诸王，或为跋耆国(Vajjiraṭṭha)之诸王。跋耆国之名，当知是因居住于此的王族而得。王威(rājiddhi)，指与王位相应的状态。彼等共和之王，其状态因相互和合而闻名于世，且长久维持，故说“宣说和合”。次第增长其和合者，故为威力(anubhāva)，威力即是威势(ānubhāva)、威德(patāpa)。彼等之威德，因其象马车乘等资具圆备，且训练有素而闻名于世，故说“以此……宣说”。以门闩孔(tāḷacchiggalena)，即钥匙孔。箭(asana)，即箭矢(sara)。将射穿(atipātissanti)，意为使其越过。箭羽相逐(poṅkhānupoṅkha)，即后箭之羽紧随前箭之羽，意为后一箭紧随前一箭的箭羽而发。无缺漏(avirādhita)，即无失误。我将断绝(ucchindissāmi)，即以拔根之方式断绝其家族传承。不增长(anayo)，是“增长(ayo)”的否定，故说“此名为不增长”。击退(vikkhipati)，即远远抛掷，意为驱离。

Gaṅgāyanti [Pg.123] gaṅgāsamīpe. Paṭṭanagāmanti sakaṭapaṭṭanagāmaṃ. Āṇāti āṇā vattati. Aḍḍhayojananti ca tasmiṃ paṭṭane aḍḍhayojanaṭṭhānavāsino sandhāya vuttaṃ. Tatrāti tasmiṃ paṭṭane. Balavāghātajātoti uppannabalavakodho.

于恒河(Gaṅgāyaṃ)，即恒河(Gaṅgā)边。商旅村(Paṭṭanagāma)，即货车商旅之村。敕令(āṇā)，即命令生效。半由旬(aḍḍhayojana)，是针对该商旅镇上半由旬范围内之居民而说。于彼处(tatra)，即于该商旅镇。生起强烈之嗔怒(balavāghātajāto)，即生起强烈之愤怒。

Meti mayhaṃ. Gatenāti gamanena.

Me，即“我的”(mayhaṃ)。Gatena，即“以行进”(gamanena)。

Rājaaparihāniyadhammavaṇṇanā

王者不衰退法释义

134. Sītaṃ vā uṇhaṃ vā natthi, tāyaṃ velāyaṃ puññānubhāvena buddhānaṃ sabbakālaṃ samasītuṇhāva utu hoti, taṃ sandhāya tathā vuttaṃ. Abhiṇhaṃ sannipātāti niccasannipātā, taṃ pana niccasannipātataṃ dassetuṃ ‘‘divasassā’’tiādi vuttaṃ. Sannipātabahulāti pacurasannipātā. Vosānanti saṅkocaṃ. ‘‘Yāvakīva’’nti ekamevetaṃ padaṃ aniyamato parimāṇavācī, kālo cettha adhippetoti āha ‘‘yattakaṃ kāla’’nti. ‘‘Vuddhiyevā’’tiādinā vuttamatthaṃ byatirekamukhena dassetuṃ ‘‘abhiṇhaṃ asannipatantā hī’’tiādi vuttaṃ. Ākulāti khubhitā, na pasannā. Bhijjitvāti vaggabandhato vibhajja visuṃ visuṃ hutvā.

134. 无所谓寒冷或炎热，彼时因诸佛福德威力，气候恒常寒暑适宜，故如是说。频繁集会(abhiṇhaṃ sannipāta)，即恒常集会。为显示此恒常集会，故说“于日”等。集会众多(sannipātabahulā)，即多次集会。终止(vosāna)，即收缩。“乃至”(yāvakīva)，此为一词，表不定量，此处意指时间，故说“无论何时”。为以否定方式显示“唯有增长”等句所说之义，故说“不频繁集会者”等。混乱(ākulā)，即骚动、不平静。分裂后(bhijjitvā)，即从团体中分离，各自为政。

Sannipātabheriyāti sannipātārocanabheriyā. Aḍḍhabhuttā vāti sāmibhuttā ca. Osīdamāneti hāyamāne.

集会鼓(sannipātabheri)，即宣告集会之鼓。或食半(aḍḍhabhuttā)，即主人已食。衰退时(osīdamāne)，即衰减时(hāyamāne)。

Pubbe akatanti pubbe anibbattaṃ. Suṅkanti bhaṇḍaṃ gahetvā gacchantehi pabbatakhaṇḍa nadītitthagāmadvārādīsu rājapurisānaṃ dātabbabhāgaṃ. Balinti nipphannasassādito chabhāgaṃ, sattabhāgantiādinā laddhakaraṃ. Daṇḍanti dasavīsatikahāpaṇādikaṃ aparādhānurūpaṃ gahetabbadhanadaṇḍaṃ. Vajjidhammanti vajjirājadhammaṃ. Idāni apaññattapaññāpanādīsu tappaṭikkhepa ādīnavānisaṃse vitthārato dassetuṃ ‘‘tesaṃ apaññatta’’ntiādi vuttaṃ. Pāricariyakkhamāti upaṭṭhānakkhamā.

昔所未作(pubbe akataṃ)，即先前未曾发生的。关税(suṅka)，指携带货物者经过山隘、河渡、村门等地时，应付予王家官吏的部分。赋税(bali)，指从已成熟的谷物等中，按六分之一、七分之一等比例征收的税。罚款(daṇḍa)，指根据罪行应被收取的十、二十迦诃波那(kahāpaṇa)等罚金。跋耆法(vajjidhamma)，即跋耆王法。如今，为详细开示不制定未制定者等的过患与功德，故说“彼等不制定”等。能侍奉(pāricariyakkhamā)，即能服侍。

Kulabhogaissariyādivasena mahatī mattā pamāṇaṃ etesanti mahāmattā, nītisatthavihite vinicchaye ṭhapitā mahāmattā vinicchayamahāmattā, tesaṃ. Dentīti niyyātenti. Sace coroti evaṃsaññino sace honti. Pāpabhīrutāya attanā kiñci avatvā. Daṇḍanītisaññite vohāre niyuttāti vohārikā, ye ‘‘dhammaṭṭhā’’ti vuccanti. Suttadharā nītisuttadharā[Pg.124], īdise vohāravinicchaye niyametvā ṭhapitā. Paramparābhatesu aṭṭhasu kulesu jātā agatigamanaviratā aṭṭhamahallakapurisā aṭṭhakulikā.

因家族、财富、权势等而有大度量者，是为大臣(mahāmattā)。立于法典所定之裁判中的大臣，是为司法大臣(vinicchayamahāmattā)，即指彼等。给予(denti)，即交付。若他们有“此是盗贼”之想。因畏惧罪恶，自己不作任何评判。于刑法相关的事务中被任命者，是为法官(vohārikā)，亦被称为“执法者”(dhammaṭṭhā)。持经者(suttadharā)，即持法律之经者，被任命于此类事务的裁判中。生于八个传承家族、远离偏私、八位长老之人，是为八姓(aṭṭhakulikā)。

Sakkāranti upakāraṃ. Garubhāvaṃ paccupaṭṭhapetvāti ‘‘ime amhākaṃ garuno’’ti tattha garubhāvaṃ pati pati upaṭṭhapetvā. Mānentīti sammānenti, taṃ pana sammānanaṃ tesu nesaṃ attamanatāpubbakanti āha ‘‘manena piyāyantī’’ti. Nipaccakāranti paṇipātaṃ. Dassentīti ‘‘ime amhākaṃ pitāmahā, mātāmahā’’tiādinā nīcacittā hutvā garucittākāraṃ dassenti. Sandhāretunti sambandhaṃ avicchinnaṃ katvā ghaṭetuṃ.

恭敬(sakkāra)，即帮助(upakāra)。确立敬重(garubhāvaṃ paccupaṭṭhapetvā)，即“此等是我等之师长”，于彼处再三确立敬重之心。尊敬(mānenti)，即善加尊敬(sammānenti)。此尊敬以彼等内心之喜悦为前提，故说“以心爱敬”。谦恭(nipaccakāra)，即礼拜(paṇipāta)。显示(dassenti)，即以“此等是我等之祖父、外祖父”等，心怀谦卑，表现出恭敬之相。维系(sandhāretuṃ)，即使关系不中断而努力维系。

Pasayhākārassāti balakkārassa. Kāmaṃ vuddhiyā pūjanīyatāya ‘‘vuddhihāniyo’’ti vuttaṃ, attho pana vuttānukkameneva yojetabbo, pāḷiyaṃ vā yasmā ‘‘vuddhiyeva pāṭikaṅkhā, no parihānī’’ti vuttaṃ, tasmā tadanukkamena ‘‘vuddhihāniyo’’ti vuttaṃ.

强行(pasayhākārassa)，即暴力(balakkārassa)。诚然，因增长值得尊重，故说“增长与衰退”，然其义当依前述次第而解。或因圣典中说“唯应期盼增长，而非衰退”，故依此次第而说“增长与衰退”。

Vipaccituṃ aladdhokāse pāpakamme, tassa kammassa vipāke vā anavasarova devatopasaggo, tasmiṃ pana laddhokāse siyā devatopasaggassa avasaroti āha ‘‘anuppannaṃ…pe… vaḍḍhentī’’ti. Eteneva anuppannaṃ sukhanti etthāpi attho veditabbo. ‘‘Balakāyassa diguṇatiguṇatādassanaṃ, paṭibhayabhāvadassana’’nti evaṃ ādinā devatānaṃ saṅgāmasīse sahāyatā veditabbā.

于未得机会成熟之恶业，或于其业之果报，天神之障碍(devatopasagga)即无机会；然于已得机会时，则天神之障碍或有机会，故说“未生……增长”。以此理，“未生之乐”一句之义亦当了知。由“显示军力倍增、三倍增，显示恐怖之相”等，当知诸天神于战场上之助力。

Anicchitanti aniṭṭhaṃ. Āvaraṇatoti nisedhanato. Yassa dhammato anapetā dhammiyāti idha ‘‘dhammikā’’ti vuttā. Migasūkarādighātāya sunakhādīnaṃ kaḍḍhitvā vanacaraṇaṃ vājo, migavā, tattha niyuttā, te vā vājenti nentīti vājikā, migavadhacārino. Cittappavattiṃ pucchati. Kāyikavācasikapayogena hi sā loke pākaṭā pakāsabhūtāti.

不欲求(aniccitaṃ)，即是不悦(aniṭṭhaṃ)。以其遮障故(āvaraṇato)，即以其阻止故(nisedhanato)。于法不离者，于此被称为“如法的”(dhammikā)。为猎杀鹿、猪等而驱使猎犬等入林游荡，是为狩猎(vājo, migavā)；于此受雇者，或驱使、带领彼等者，是为猎人(vājikā)，即行猎杀动物者。彼询问心行(cittappavatti)。此心行实由身、语之运用，而于世间显现、昭著。

135. Devāyatanabhāvena citattā, lokassa cittīkāraṭṭhānattā ca cetiyaṃ ahosi.

135. 因其为天神居所而建(devāyatanabhāvena citattā)，且为世人恭敬之处(lokassa cittīkāraṭṭhānattā)，故成为支提(cetiya)。

Kāmaṃkāravasena kiñcipi na karaṇīyāti akaraṇīyā. Kāmaṃkāro pana hatthagatakaraṇavasenāti āha ‘‘aggahetabbāti attho’’ti. Abhimukhayuddhenāti abhimukhaṃ ujukameva saṅgāmakaraṇena. Upalāpanaṃ [Pg.125] sāmaṃ dānañcāti dassetuṃ ‘‘ala’’ntiādi vuttaṃ. Bhedopi idha upāyo evāti vuttaṃ ‘‘aññatra mithubhedāyā’’ti. Yuddhassa pana anupāyatā pageva pakāsitā. Idanti ‘‘aññatra upalāpanāya, aññatra mithubhedā’’ti ca idaṃ vacanaṃ. Kathāya nayaṃ labhitvāti ‘‘yāvakīvañca…pe… no parihānī’’ti imāya bhagavato kathāya nayaṃ upāyaṃ labhitvā.

“不应为”(akaraṇīyā)，是说不应随心所欲(kāmaṃkāravasena)行任何事。而“随心所欲”(kāmaṃkāro)是指随己意而行，故说其义为“不应执取”(aggahetabbā)。“正面战斗”(abhimukhayuddhena)，即是直接地、正面地作战。为表示“怀柔”(upalāpanaṃ)、“安抚”(sāmaṃ)与“布施”(dānaṃ)，故说“无需”(alaṃ)等语。离间(bheda)于此亦是方便，故说“除非离间其和合”(aññatra mithubhedāya)。而战争之非方便，早已明示。此(idaṃ)，即“除非怀柔，除非离间其和合”之语。“由言谈获得方法”(kathāya nayaṃ labhitvā)，即是由世尊所说“乃至……则无衰退”之言谈，获得方法(nayaṃ)、方便(upāyaṃ)。

Anukampāyāti vajjirājesu anuggahena. Assāti bhagavato.

以悲悯(anukampāya)，即是加恩于跋耆(Vajji)诸王。“彼”(assa)，即是“世尊”(bhagavato)。

Kathanti vajjīhi saddhiṃ kātabbayuddhakathaṃ. Ujuṃ karissāmīti paṭirājāno ānetvā pākāraparikhānaṃ aññathābhāvāpādanena ujubhāvaṃ karissāmi.

“言论”(kathaṃ)，即是与跋耆人(Vajji)作战之论。“我将平定”(ujuṃ karissāmi)，是说我将引来敌国之王，并毁坏其城墙、护城河，以此将其平定。

Patiṭṭhitaguṇoti patiṭṭhitācariyaguṇo. Issarā sannipatantu, mayaṃ anissarā, tattha gantvā kiṃ karissāmāti licchavino na sannipatiṃsūti yojanā. Sūrā sannipatantūti etthāpi eseva nayo.

“具足已立之德”(patiṭṭhitaguṇo)，即是具足已立之阿阇梨(ācariya)德行。“让有权势者集会吧，我等无权势者，去那里能做什么呢？”——离车人(Licchavino)因此而不集会，应作如是理解。“让勇士们集会吧”一句，道理亦同。

Balabherinti yuddhāya balakāyassa uṭṭhānabheriṃ.

“军队之鼓”(balabheriṃ)，即是为作战而出动军队所击之鼓。

Bhikkhuaparihāniyadhammavaṇṇanā

比丘不衰退法之释义

136. Aparihānāya hitāti aparihāniyā, na parihāyanti etehīti vā aparihāniyā, te pana yasmā aparihāniyā kārakā nāma honti, tasmā vuttaṃ ‘‘aparihānikare’’ti. Yasmā pana te parihānikarānaṃ ujupaṭipakkhabhūtā, tasmā āha ‘‘vuddhihetubhūte’’ti. Yasmā bhagavato desanā uparūpari ñāṇālokaṃ pasādentī sattānaṃ hadayandhakāraṃ vidhamati, pakāsetabbe ca atthe hatthatale āmalakaṃ viya suṭṭhutaraṃ pākaṭe katvā dasseti, tasmā vuttaṃ ‘‘candasahassaṃ…pe… kathayissāmī’’ti.

136. 为不衰退之利益(aparihānāya hitā)，故名“不衰退法”(aparihāniyā)；或因彼等法而不衰退，故名“不衰退法”。又因彼等法实为不衰退之因，故说“能致不衰退”(aparihānikare)。又因彼等法与致衰退之因直接对反，故说“为增长之因”(vuddhihetubhūte)。世尊之教导，能次第增益智慧之光，驱散有情心中黑暗，并于当开示之义，如置庵摩罗迦果(āmalaka)于掌中，极其显了地展示，是故说“如千月……我将宣说”。

Yasmā bhagavā ‘‘tassa brāhmaṇassa sammukhā vajjīnaṃ abhiṇhasannipātādipaṭipattiṃ kathentoyeva ayaṃ aparihāniyakathā aniyyānikā vaṭṭanissitā, mayhaṃ pana sāsane tathārūpī kathā kathetabbā, sā hoti niyyānikā vivaṭṭanissitā, yāya sāsanaṃ mayhaṃ parinibbānato parampi addhaniyaṃ assa ciraṭṭhitika’’nti cintesi, tasmā bhikkhū sannipātāpetvā tesaṃ aparihāniye dhamme desento teneva niyāmena desesi. Tena vuttaṃ ‘‘idaṃ vajjisattake vuttasadisamevā’’ti. Evaṃ saṅkhepato vuttamatthaṃ [Pg.126] vitthārato dassento ‘‘idhāpi cā’’tiādimāha. Tattha ‘‘tato’’tiādi disāsu āgatasāsane vuttaṃ taṃ kathanaṃ. Vihārasīmā ākulā yasmā, tasmā uposathapavāraṇā ṭhitā.

世尊思惟：“我于彼婆罗门面前，宣说跋耆人(Vajji)常行集会等法时，此不衰退之说，非能出离，依于轮回；于我教法中，当说如是之法，其能出离，脱离轮回，依此法，我之教法于我般涅槃后，亦能长时、久住。”是故，世尊召集比丘，以同样之理，为彼等开示不衰退法。是故说：“此实如为跋耆所说之七法。”如是略说其义后，为广说故，复言“于此亦”等。其中，“从彼”等语，乃于来自各方之消息中所说。因住处之界(sīmā)混乱，故安立布萨(uposatha)与自恣(pavāraṇā)。

Olīyamānakoti pāḷito, atthato ca vinassamāno. Ukkhipāpentāti paguṇabhāvakaraṇena, atthasaṃvaṇṇanena ca paggaṇhantā.

“衰退者”(olīyamānako)，是指于文句(pāḷito)及义理(atthato)上败坏者。“令振作者”(ukkhipāpenti)，是指通过使其熟练，并阐释义理而扶持者。

Sāvatthiyaṃ bhikkhū viya pācittiyaṃ desāpetabboti (pārā. 565 vitthāravatthu). Vajjiputtakā viya dasavatthudīpanena (cūḷava. 446 vitthāravatthu). ‘‘Gihigatānīti gihipaṭisaṃyuttānī’’ti vadanti. Gihīsu gatāni, tehi ñātāni gihigatāni. Dhūmakālo etassāti dhūmakālikaṃ citakadhūmavūpasamato paraṃ appavattanato.

应如舍卫城(Sāvatthī)之比丘般，令人忏悔波逸提(pācittiya)罪（事见《波罗夷》565广说）。应如跋耆子(Vajjiputtakā)比丘般，以十事阐明（事见《小品》446广说）。有言：“与俗人有关”(gihigatāni)，即是“与在家人相应”(gihipaṭisaṃyuttāni)。“与俗人有关”，即是去到在家人中，为彼等所知。“烟时”(dhūmakālikaṃ)，是因其于火葬堆之烟(citakadhūma)平息后即不再发生。

Thirabhāvappattāti sāsane thirabhāvaṃ anivattitabhāvaṃ upagatā. Therakārakehīti therabhāvasādhakehi sīlādiguṇehi asekkhadhammehi. Bahū rattiyoti pabbajitā hutvā bahū rattiyo jānanti. Sīlādiguṇesu patiṭṭhāpanameva sāsane pariṇāyakatāti āha ‘‘tīsu sikkhāsu pavattentī’’ti.

“已达稳固”(thirabhāvappattā)，即是于教法中已达稳固、不退转之境。“由成就长老之法”(therakārakehi)，即是由成就长老地位之戒等功德，以及由无学法。“多夜”(bahū rattiyo)，即是出家后，了知许多夜晚。于戒等功德中建立他人，即是于教法中为领导者，故说“令行于三学”。

Ovādaṃ na denti abhājanabhāvato. Paveṇīkathanti ācariyaparamparābhataṃ sammāpaṭipattidīpanaṃ dhammakathaṃ. Sārabhūtaṃ dhammapariyāyanti samathavipassanāmaggaphalasampāpanena sārabhūtaṃ bojjhaṅgakosallaanuttarasītībhāvaadhicittasuttādidhammatantiṃ.

因其不堪为法器，故不予教诫。“传统之说”(paveṇīkathaṃ)，即是由师长次第传承、开示正行之法谈。“核心教法”(sārabhūtaṃ dhammapariyāyaṃ)，即是指能由止(samatha)、观(vipassanā)而引生道与果，故为核心之法，如七觉支善巧、无上清凉、增上心经等教典。

Punabbhavadānaṃ punabbhavo uttarapadalopena. Itareti ye na paccayavasikā na āmisacakkhukā, te na gacchanti taṇhāya vasaṃ.

“再有之施”(punabbhavadānaṃ)，是省略了后分词（dāna，施）的“再有”(punabbhavo)。“其余者”(itare)，即那些不为资具所制、不着眼于利养者，他们不受渴爱(taṇhā)支配。

Āraññakesūti araññabhāgesu araññapariyāpannesu. Nanu yattha katthacipi taṇhā sāvajjā evāti codanaṃ sandhāyāha ‘‘gāmantasenāsanesu hī’’tiādi, tena ‘‘anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato’’ti ettha vuttasinehādayo viya āraññakesu senāsanesu sālayatā sevitabbapakkhiyā evāti dasseti.

“于林野处”(āraññakesu)，即于森林区域、森林所属之处。针对“难道渴爱(taṇhā)于任何处不都是有过失的吗？”此一诘难，而说“于村边住处”等。此说表明，正如“于无上解脱生起希求”一语中所说之爱念等，对于乐于林野住处者，其执取亦属当习行之一方。

Attanāvāti sayameva, tena parehi anussāhitānaṃ saraseneva anāgatānaṃ pesalānaṃ bhikkhūnaṃ āgamanaṃ, āgatānañca phāsuvihāraṃ paccāsisantīti dasseti. Iminā nīhārenāti imāya paṭipattiyā. Aggahitadhammaggahaṇanti [Pg.127] aggahitassa pariyattidhammassa uggahaṇaṃ. Gahitasajjhāyakaraṇanti uggahitassa suṭṭhu atthacintanaṃ. Cintanattho hi sajjhāyasaddo.

“由自己”(attanā)，即是独自。此说表明，无需他人激励，贤善比丘亦会自然前来，且期望已来者安乐而住。“以此方法”(iminā nīhārena)，即是“以此行持”(imāya paṭipattiyā)。“受持未受持之法”(aggahitadhammaggahaṇaṃ)，即是学习未曾学习之教法。“已受持者当诵习”(gahitasajjhāyakaraṇaṃ)，即是善思所学之义理，因“诵习”(sajjhāya)一词实有思惟之义。

Entīti upagacchanti. Nisīdanti āsanapaññāpanādinā.

“来”(enti)，即是走近(upagacchanti)。“坐”(nisīdanti)，即是（为彼等）准备座位等（而令其坐下）。

137. Āramitabbaṭṭhena kammaṃ ārāmo. Kamme ratā, na ganthadhure, vāsadhure vāti kammaratā, anuyuttāti tapparabhāvena punappunaṃ pasutā. Iti kātabbakammanti taṃ taṃ bhikkhūnaṃ kātabbaṃ uccāvacakammaṃ cīvaravicāraṇādi. Tenāha ‘‘seyyathida’’ntiādi. Upatthambhananti dupaṭṭatipaṭṭādikaraṇaṃ. Tañhi paṭhamapaṭalādīnaṃ upatthambhanakāraṇattā tathā vuttaṃ. Yadi evaṃ kathaṃ ayaṃ kammarāmatā paṭikkhittāti āha ‘‘ekacco hī’’tiādi.

137. 因其为当乐之事，故业(kamma)为“乐”(ārāma)。“乐于作业”(kammaratā)，即是乐于作业，不乐于经典之务(ganthadhura)或住处之务(vāsadhura)。“勤勉”(anuyuttā)，即是专心致志，再再投入。“应作之业”(kātabbakammaṃ)，即是比丘所应作之各种大小事务，如整理衣物等。故说“即如”(seyyathidaṃ)等。“支撑”(upatthambhanaṃ)，即是制作双层、三层等补丁。此因其为支撑第一层等之缘由，故如是说。若尔，此“乐于作业”为何被呵责？答曰“某一”(ekacco hi)等。

Karonto yevāti yathāvuttatiracchānakathaṃ kathentoyeva. Atiracchānakathābhāvepi tassa tattha tapparabhāvadassanatthaṃ avadhāraṇavacanaṃ. Pariyantakārīti sapariyantaṃ katvā vattā. ‘‘Pariyantavatiṃ vācaṃ bhāsitā’’ti (dī. ni. 1.9, 194) hi vuttaṃ. Appabhasso vāti parimitakathoyeva ekantena kathetabbasseva kathanato. Samāpattisamāpajjanaṃ ariyo tuṇhībhāvo.

“作者”(karonto yeva)，即是正说如前所述之畜生论(tiracchānakathā)者。即便所说非畜生论，此处的强调词也是为了显示其人于言谈之专注。“作边际者”(pariyantakārī)，即是说话有节制、有终结者，如经中所说：“说有边际语”。“或少语者”(appabhasso vā)，即是言语有限者，因其只说绝对该说的话。“入于等至”(samāpattisamāpajjanaṃ)，即是圣者之默然。

Niddāyatiyevāti niddokkamane anādīnavadassī niddāyatiyeva. Iriyāpathaparivattanādinā na naṃ vinodeti.

一味睡眠，就是指在睡眠昏沉时不见过患而一味睡眠。不通过改变威仪姿势等方法来驱散它。

Evaṃ saṃsaṭṭho vāti vuttanayena gaṇasaṅgaṇikāya saṃsaṭṭho eva viharati.

像这样杂住，就是像前面所说的那样，与僧团混杂在一起生活。

Dussīlā pāpicchā nāmāti sayaṃ nissīlā asantaguṇasambhāvanicchāya samannāgatattā pāpā lāmakā icchā etesanti pāpicchā.

恶戒之人名为恶欲者，因为他们自身没有戒行，又希望别人认为自己有德行，具足邪恶卑劣的欲望，所以称为恶欲者。

Pāpapuggalehi mettikaraṇato pāpamittā. Tehi sadā saha pavattanena pāpasahāyā. Tattha ninnatādinā tadadhimuttatāya pāpasampavaṅkā.

与恶人(pāpuggala)结交，故为恶友。常与他们为伍，故为恶伴。因心向于彼、执着于彼，故倾向于恶。

138. Saddhā etesaṃ atthīti saddhāti āha ‘‘saddhāsampannā’’ti. Āgamanīyapaṭipadāya āgatasaddhā āgamanīyasaddhā, sā sātisayā mahābodhisattānaṃ paropadesena vinā saddheyyavatthuṃ aviparītato ogāhetvā [Pg.128] adhimuccanatoti āha ‘‘sabbaññubodhisattānaṃ hotī’’ti. Saccapaṭivedhato āgatasaddhā adhigamasaddhā surabandhādīnaṃ (dī. ni. aṭṭha. 3.118; dha. pa. aṭṭha. 1.suppabuddhakuṭṭhivatthu; udā. aṭṭha. 43) viya. ‘‘Sammāsambuddho bhagavā’’tiādinā buddhādīsu uppajjanakapasādo pasādasaddhā mahākappinarājādīnaṃ (a. ni. aṭṭha. 1.1.231; dha. pa. aṭṭha. 1.mahākappinattheravatthu; theragā. aṭṭha. 2.mahākappinattheragāthāvaṇṇanā, vitthāro) viya. ‘‘Evameta’’nti okkantitvā pakkhanditvā saddahanavasena kappanaṃ okappanaṃ. Duvidhāpīti pasādasaddhāpi okappanasaddhāpi. Tattha pasādasaddhā aparaneyyarūpā hoti savanamattena pasīdanato. Okappanasaddhā saddheyyavatthuṃ ogāhetvā anupavisitvā ‘‘evameta’’nti paccakkhaṃ karontī viya pavattati. Tenāha ‘‘saddhādhimutto vakkalittherasadiso hotī’’ti. Tassa hīti okappanasaddhāya samannāgatassa. Hirī etassa atthīti hiri, hiri mano etesanti hirimanāti āha ‘‘pāpa…pe… cittā’’ti. Pāpato ottappenti ubbijjanti bhāyantīti ottappī.

138. 有信(saddhā)，是指他们有信，所以说是“具足信心”。依趣向之道而生起的信，名为趣向信(āgamanīyasaddhā)。这种信特别殊胜，为大菩萨所拥有，他们不需他人教导，就能无颠倒地领悟可信之事并深信不疑，所以说“为一切智菩萨所独有”。由证悟真理而生的信，名为证信(adhigamasaddhā)，如苏拉班达(Surabandha)等人及善觉(Suppabuddha)癞病者。因“世尊(bhagavā)是正等觉者”等而对佛陀等生起净信，名为净信(pasādasaddhā)，如摩诃劫宾那王(Mahākappina)等人，详见《长老偈》(Theragāthā)释义。“就是这样”，如此进入、深入而信，名为审虑信(okappanasaddhā)。此二者，即净信与审虑信。其中，净信是不可被他人引导的，仅由听闻便生净信。审虑信则是深入可信之事，仿佛亲见“就是这样”一般。因此说“信解脱者如瓦咖利(Vakkali)长老”。此处的“他”，即指具足审虑信者。有惭(hirī)，是因此人有惭；有惭心(hirimana)，是因此等人心中有惭，所以说“于恶……心”。于恶而惧、而畏、而怖，故为有愧者(ottappī)。

Bahu sutaṃ suttageyyādi etenāti bahussuto, sutaggahaṇaṃ cettha nidassanamattaṃ dhāraṇaparicayaparipucchānupekkhanadiṭṭhinijjhānānaṃ pettha icchitabbattā. Savanamūlakattā vā tesampi taggahaṇeneva gahaṇaṃ daṭṭhabbaṃ. Atthakāmena pariyāpuṇitabbato, diṭṭhadhammikādipurisatthasiddhiyā pariyattabhāvato ca pariyatti, tīṇi piṭakāni. Saccappaṭivedho saccānaṃ paṭivijjhanaṃ. Tadapi bāhusaccaṃ yathāvuttabāhusaccakiccanipphattito. Pariyatti adhippetā saccapaṭivedhāvahena bāhusaccena bahussutabhāvassa idha icchitattā. Soti pariyattibahussuto. Catubbidho hoti pañcamassa pakārassa abhāvato. Sabbatthakabahussutoti nissayamuccanakabahussutādayo viya padesiko ahutvā piṭakattaye sabbatthakameva bāhusaccasabbhāvato sabbassa atthassa kāyanato kathanato sabbatthakabahussuto. Te idha adhippetā paṭipattipaṭivedhasaddhammānaṃ mūlabhūte pariyattisaddhamme suppatiṭṭhitabhāvato.

多闻者(bahussuta)，因广学经、偈等而被称为多闻。此处的“闻受”(sutaggahaṇa)仅是示例，实应包含持诵、熟悉、询问、观察、见解与审察。或因以听闻为根本，故彼等亦可由“闻受”一词统摄。应为求义利者所通晓，且能成就现法等义利，故为圣教(pariyatti)，即三藏。证悟真理(saccappaṭivedha)即是通达诸谛。此亦为多闻(bāhusacca)，因其能成就如前所述的多闻之作用。此处意指圣教，因为这里所期望的多闻，是能引向证悟真理的广学。所以是圣教多闻者。共有四种，因无第五种。一切处多闻者(sabbatthakabahussuta)，不像某些局部多闻者，而是因其在三藏中无处不通，能宣说一切义理，故为一切处多闻者。此处意指此等（多闻者），因他们善立于作为修行(paṭipatti)与证悟(paṭivedha)正法之根本的圣教正法中。

Āraddhanti paggahitaṃ. Taṃ pana duvidhampi vīriyārambhavibhāgena dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tattha ekakāti ekākino, vūpakaṭṭhavihārinoti attho.

发起(āraddha)，即已策励。为了通过精进的两种发起方式来展示它，所以说了“在此”等。在此，“独自一人”(ekaka)是指独自居住，远离人群的意思。

Pucchitvāti [Pg.129] parato pucchitvā. Sampaṭicchāpetunti ‘‘tvaṃ asukanāmo’’ti vatvā tehi ‘‘āmā’’ti paṭijānāpetunti attho. Evaṃ cirakatādianussaraṇasamatthasatinepakkānaṃ appakasireneva satisambojjhaṅgabhāvanāpāripūriṃ gacchatīti dassanatthaṃ ‘‘evarūpe bhikkhū sandhāyā’’ti vuttaṃ. Tenevāha ‘‘apicā’’tiādi.

问过之后，即向他人询问。“令其承认”，是说：“你是某某名字”，让他们回答“是的”，使之确认之意。为显示具足敏锐正念(sati-nepakka)、能忆念久远之事者，能不费力地圆满念觉支(satisambojjhaṅga)的修习，故说“针对这样的比丘”。因此又说“再者”等。

139. Bujjhati etāyāti ‘‘bodhī’’ti laddhanāmāya sammādiṭṭhiādidhammasāmaggiyā aṅgoti bojjhaṅgo, pasattho, sundaro vā bojjhaṅgo sambojjhaṅgo. Upaṭṭhānalakkhaṇoti kāyavedanācittadhammānaṃ asubhadukkhāniccānattabhāvasallakkhaṇasaṅkhātaṃ ārammaṇe upaṭṭhānaṃ lakkhaṇaṃ etassāti upaṭṭhānalakkhaṇo. Catunnaṃ ariyasaccānaṃ pīḷanādippakārato vicayo upaparikkhā lakkhaṇaṃ etassāti pavicayalakkhaṇo. Anuppannā kusalānuppādanādivasena cittassa paggaho paggaṇhanaṃ lakkhaṇaṃ etassāti paggahalakkhaṇo. Pharaṇaṃ vipphārikatā lakkhaṇaṃ etassāti pharaṇalakkhaṇo. Upasamo kāyacittapariḷāhānaṃ vūpasamanaṃ lakkhaṇaṃ etassāti upasamalakkhaṇo. Avikkhepo vikkhepaviddhaṃsanaṃ lakkhaṇaṃ etassāti avikkhepalakkhaṇo. Līnuddhaccarahite adhicitte pavattamāne paggahaniggahasampahaṃsanesu abyāvaṭattā ajjhupekkhanaṃ paṭisaṅkhānaṃ lakkhaṇaṃ etassāti paṭisaṅkhānalakkhaṇo.

139. 依此而觉悟，故名为“菩提”(bodhi)；觉支(bojjhaṅga)是此菩提（即正见等法之总集）的一部分。殊胜、善妙之觉支，即为正觉支(sambojjhaṅga)。其相为现起(upaṭṭhāna)，即于身、受、心、法之所缘，观照其不净、苦、无常、无我相。其相为简择(pavicaya)，即审察四圣谛之逼迫等相。其相为策励(paggaha)，即策励心，令未生善法生起等。其相为遍满(pharaṇa)，即具有遍满扩展之特性。其相为寂静(upasama)，即止息身心热恼。其相为不乱(avikkhepa)，即消除散乱。其相为省察(paṭisaṅkhāna)，即于远离昏沉掉举之增上心(adhicitta)生起时，不事策励、抑制、平衡，而只是旁观、省察。

Catūhi kāraṇehīti satisampajaññaṃ, muṭṭhassatipuggalaparivajjanā, upaṭṭhitassatipuggalasevanā, tadadhimuttatāti imehi catūhi kāraṇehi. Chahi kāraṇehīti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, tadadhimuttatāti imehi chahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ pana ‘‘sattahi kāraṇehī’’ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) vakkhati, taṃ gambhīrañāṇacariyāpaccavekkhaṇāti imaṃ kāraṇaṃ pakkhipitvā veditabbaṃ. Navahi kāraṇehīti apāyabhayapaccavekkhaṇā, gamanavīthipaccavekkhaṇā, piṇḍapātassa apacāyanatā, dāyajjamahattapaccavekkhaṇā, satthumahattapaccavekkhaṇā, sabrahmacārīmahattapaccavekkhaṇā, kusītapuggalaparivajjanā, āraddhavīriyapuggalasevanā, tadadhimuttatāti imehi navahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana [Pg.130] ānisaṃsadassāvitā, jātimahattapaccavekkhaṇāti imehi saddhiṃ ‘‘ekādasā’’ti vakkhati. Dasahi kāraṇehīti buddhānussati, dhammānussati, saṅghasīlacāgadevatāupasamānussati, lūkhapuggalaparivajjanā, siniddhapuggalasevanā, tadadhimuttatāti imehi dasahi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana pasādaniyasuttantapaccavekkhaṇāya saddhiṃ ‘‘ekādasā’’ti vakkhati. Sattahi kāraṇehīti paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti imehi sattahi. Dasahi kāraṇehīti vatthuvisadakiriyā, indriyasamattapaṭipādanā, nimittakusalatā, samaye cittassa paggahaṇaṃ, samaye cittassa niggahaṇaṃ, samaye cittassa sampahaṃsanaṃ, samaye cittassa ajjhupekkhanaṃ, asamāhitapuggalaparivajjanaṃ, samāhitapuggalasevanaṃ, tadadhimuttatāti imehi dasahi kāraṇehi. Mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) pana ‘‘jhānavimokkhapaccavekkhaṇā’’ti iminā saddhiṃ ‘‘ekādasahī’’ti vakkhati. Pañcahi kāraṇehīti sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanā, sattasaṅkhāramajjhattapuggalasevanā, tadadhimuttatāti imehi pañcahi kāraṇehi. Yaṃ panettha vattabbaṃ, taṃ mahāsatipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.385; ma. ni. aṭṭha. 1.118) āgamissati. Kāmaṃ bodhipakkhiyadhammā nāma nippariyāyato ariyamaggasampayuttā eva niyyānikabhāvato. Suttantadesanā nāma pariyāyakathāti ‘‘iminā vipassanā…pe… kathesī’’ti vuttaṃ.

由四种因缘：即正念正知、远离失念之人、亲近具念之人、以及心向于此，此为四种因缘。由六种因缘：即乐于请教、清净所缘之事、令诸根平等、远离劣慧之人、亲近具慧之人、以及心向于此，此为六种因缘。在《大念处经释义》(Mahāsatipaṭṭhānavaṇṇanā)中则将说“由七种因缘”，当加上“省察深智之行”这一因缘来理解。由九种因缘：即省察恶趣之怖、省察行道、恭敬于所得之食、省察法嗣之重、省察导师之重、省察同梵行者之重、远离懈怠之人、亲近精进之人、以及心向于此，此为九种因缘。在《大念处经释义》中，则会连同“见到利益”与“省察出身之重”而说为“十一种”。由十种因缘：即佛随念、法随念、僧随念、戒随念、舍随念、天随念、寂止随念、远离粗鄙之人、亲近温和之人、以及心向于此，此为十种。在《大念处经释义》中，则会连同“省察能引生净信的经文”而说为“十一种”。由七种因缘：即受用精美食、受用适宜气候、受用适宜威仪、行于中道、远离身行激动之人、亲近身行寂静之人、以及心向于此，此为七种。由十种因缘：即清净所缘之事、令诸根平等、善巧于相、适时策励其心、适时抑制其心、适时令心欢喜、适时对心行舍、远离心未得定之人、亲近心已得定之人、以及心向于此，此为十种因缘。在《大念处经释义》中，则会连同“省察禅那与解脱”而说为“十一种”。由五种因缘：即于有情中立、于诸行中立、远离耽著有情与诸行之人、亲近于有情与诸行中立之人、以及心向于此，此为五种因缘。于此应说之事，将于《大念处经释义》中出现。诚然，菩提分法，由无方便说而言，因其能引出离，故唯与圣道相应。经教之说是方便说，故说“由此观(vipassanā)……乃至……宣说”。

140. Tebhūmake saṅkhāre ‘‘aniccā’’ti anupassati etāyāti aniccānupassanā, tathā pavattā vipassanā, sā pana yasmā attanā sahagatasaññāya bhāvitāya vibhāvitā eva hotīti vuttaṃ ‘‘aniccānupassanāya saddhiṃ uppannasaññā’’ti. Saññāsīsena vāyaṃ vipassanāya eva niddeso. Anattasaññādīsupi eseva nayo. Lokiyavipassanāpi honti, yasmā ‘‘anicca’’ntiādinā tā pavattantīti. Lokiyavipassanāpīti pi-saddena missakāpettha santīti atthato āpannanti atthāpattisiddhamatthaṃ niddhāretvā sarūpato dassetuṃ ‘‘virāgo’’tiādi vuttaṃ. Tattha āgatavasenāti tathā āgatapāḷivasena ‘‘virāgo nirodho’’ti hi tattha [Pg.131] nibbānaṃ vuttanti idha ‘‘virāgasaññā, nirodhasaññā’’ti vuttasaññā nibbānārammaṇāpi siyuṃ. Tena vuttaṃ ‘‘dve lokuttarāpi hontī’’ti.

140. 于三界诸行，随观为“无常”，是故为无常随观；如是生起之观(vipassanā)，因其与相应之想一同修习而显明，故说“与无常随观一同生起之想”。此即以想为首对观的解释。于无我想等亦同此理。亦有世间观，因其以“无常”等而转起。“亦有世间观”一句中，由“亦”(pi)字，可推知此中亦有混合者，为确定此由义理推得之义并如实显示，故说“离贪”等。就其文句而言，即依所传之巴利(pāḷi)文句，彼处所说之“离贪、灭”实为涅槃，故此处所说之“离贪想、灭想”亦可以涅槃为所缘。是故说“此二者亦可为出世间”。

141. Mettā etassa atthīti mettaṃ, cittaṃ. Taṃsamuṭṭhānaṃ kāyakammaṃ mettaṃ kāyakammaṃ. Esa nayo sesadvayepi. Imānipi mettākāyakammādīni bhikkhūnaṃ vasena āgatāni tesaṃ seṭṭhaparisabhāvato. Yathā pana bhikkhūsupi labbhanti, evaṃ gihīsupi labbhanti catuparisasādhāraṇattāti taṃ dassento ‘‘bhikkhūnañhī’’tiādimāha. Kāmaṃ ādibrahmacariyakadhammassavanenapi mettākāyakammāni labbhanti, nippariyāyato pana cārittadhammassavanena ayamattho icchitoti dassento ‘‘ābhisamācārikadhammapūraṇa’’nti āha. Tepiṭakampi buddhavacanaṃ paripucchanaatthakathanavasena pavattiyamānaṃ hitajjhāsayena pavattitabbato.

141. “彼有慈(mettā)”，故为慈心。由彼生起之身业，为慈身业。其余二者亦同此理。此等慈身业等，乃依比丘而说，因其为殊胜之众。然为显示此法不仅比丘可得，在家众亦可得，因其通于四众，故说“于诸比丘”等。诚然，仅听闻初梵行法亦可得慈身业等，但为显示此义乃由听闻行法而直接达成，故说“圆满增上戒学处法”。三藏佛语亦应以利益之心，通过问答与释义而弘传。

Āvīti pakāsaṃ, pakāsabhāvo cettha yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa sammukhabhāvatoti āha ‘‘sammukhā’’ti. Rahoti appakāsaṃ, appakāsatā ca yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa paccakkhābhāvatoti āha ‘‘parammukhā’’ti. Sahāyabhāvagamanaṃ tesaṃ purato. Ubhayehīti navakehi, therehi ca.

“公开”(āvī)即显明。此中显明之状态，是指对所意指之人当面行此身业，故说“当面”(sammukhā)。“私下”(raho)即不显明。不显明之状态，是指对所意指之人不在面前时行此身业，故说“背后”(parammukhā)。为作同伴而行至他们面前。“二者”，即新学比丘与长老比丘。

Paggayhāti paggaṇhitvā uccaṃ katvā.

“举起”(paggayha)，即执取后举高。

Kāmaṃ mettāsinehasiniddhānaṃ nayanānaṃ ummīlanā, pasannena mukhena olokanañca mettaṃ kāyakammameva, yassa pana cittassa vasena nayanānaṃ mettāsinehasiniddhatā, mukhassa ca pasannatā, taṃ sandhāya vuttaṃ ‘‘mettaṃ manokammaṃ nāmā’’ti.

诚然，睁开慈爱柔和之眼，以清净之面容注视，此即是慈身业。然而，由何心之力，而有眼之慈爱柔和与面之清净，针对此心，故说名为“慈意业”。

Lābhasaddo kammasādhano ‘‘lābhāvata, lābho laddho’’tiādīsu viya, so cettha ‘‘dhammaladdhā’’ti vacanato atītakālikoti āha ‘‘cīvarādayo laddhapaccayā’’ti. Dhammato āgatāti dhammikā. Tenāha ‘‘dhammaladdhā’’ti. Imameva hi atthaṃ dassetuṃ ‘‘kuhanādī’’tiādi vuttaṃ. Cittena vibhajanapubbakaṃ kāyena vibhajananti mūlameva dassetuṃ ‘‘evaṃ cittena vibhajana’’nti vuttaṃ, tena cittuppādamattenapi paṭivibhāgo na kātabboti dasseti. Appaṭivibhattanti bhāvanapuṃsakaniddeso, appaṭivibhattaṃ vā lābhaṃ bhuñjatīti kammaniddeso eva.

“利得”(lābha)一词为业声，如“幸得利养，已得利养”等句。于此，因经言“如法获得”，故为过去时，是故说“已获得的衣等资具”。“从法而来”，故为如法。是故说“如法获得”。为显示此义，故说“不以欺诈等”。“以心分配为先，而后以身分配”，为显示此根本，故说“如是心之分配”。此乃显示，乃至仅生一念，亦不应作私分。“不共分”(appaṭivibhatta)是状态中性词的表述；或“受用不共分之利得”，则是业格的表述。

Taṃ [Pg.132] taṃ neva gihīnaṃ deti attano ājīvasodhanatthaṃ. Na attanā bhuñjatīti attanāva na paribhuñjati ‘‘mayhaṃ asādhāraṇabhogitā mā hotū’’ti. ‘‘Paṭiggaṇhanto ca…pe… passatī’’ti iminā tassa lābhassa tīsupi kālesu sādhāraṇato ṭhapanaṃ dassitaṃ. ‘‘Paṭiggaṇhanto ca saṅghena sādhāraṇaṃ hotū’’ti iminā paṭiggahaṇakālo dassito, ‘‘gahetvā…pe… passatī’’ti iminā paṭiggahitakālo, tadubhayaṃ pana tādisena pubbābhogena vinā na hotīti atthasiddho purimakālo. Tayidaṃ paṭiggahaṇato pubbe vassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahessāmī’’ti. Paṭiggaṇhantassa hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggaṇhāmī’’ti. Paṭiggahetvā hoti ‘‘saṅghena sādhāraṇaṃ hotūti paṭiggahitaṃ mayā’’ti evaṃ tilakkhaṇasampannaṃ katvā laddhalābhaṃ osānalakkhaṇaṃ avikopetvā paribhuñjanto sādhāraṇabhogī, appaṭivibhattabhogī ca hoti.

他不将那些物品给予在家人，是为了清净自己的活命。他也不自己享用，即不独自受用，心想：“愿我的受用不成为独享。”“接受时……乃至……见到”，以此显示了该利得在三时中都应保持与僧伽共有。“接受时，愿与僧伽共有”，以此显示了接受之时；“接受后……乃至……见到”，以此显示了接受后之时。然而，若无如是预先作意，此二者皆不成立，故前一时（的作意）其义已成。此（作意）于接受前生起：“愿与僧伽共有，我将接受。”于接受时生起：“愿与僧伽共有，我正在接受。”于接受后生起：“愿与僧伽共有，我已接受。”如是，使所获利得具足此三相，且在受用时不破坏其最终的（共有）相状，如此受用者，即是共有受用者，也是未分割受用者。

Imaṃ pana sāraṇīyadhammanti imaṃ catutthaṃ saritabbayuttadhammaṃ. Na hi…pe… gaṇhanti, tasmā sādhāraṇabhogitā eva dussīlassa natthīti ārambhopi tāva na sambhavati, kuto pūraṇanti adhippāyo. ‘‘Parisuddhasīlo’’ti iminā lābhassa dhammikabhāvaṃ dasseti. ‘‘Vattaṃ akhaṇḍento’’ti iminā appaṭivibhattabhogitaṃ, sādhāraṇabhogitañca dasseti. Sati pana tadubhaye sāraṇīyadhammo pūrito eva hotīti āha ‘‘pūretī’’ti. ‘‘Odissakaṃ katvā’’ti etena anodissakaṃ katvā pituno, ācariyupajjhāyādīnaṃ vā therāsanato paṭṭhāya dentassa sāraṇīyadhammoyeva hotīti. Sāraṇīyadhammo panassa na hotīti paṭijagganaṭṭhāne odissakaṃ katvā dinnattā. Tenāha ‘‘palibodhajagganaṃ nāma hotī’’tiādi. Yadi evaṃ sabbena sabbaṃ sāraṇīyadhammapūrakassa odissakadānaṃ na vaṭṭatīti? No na vaṭṭati yuttaṭṭhāneti dassento ‘‘tena panā’’tiādimāha. Gilānādīnaṃ odissakaṃ katvā dānaṃ appaṭivibhāgapakkhikaṃ ‘‘asukassa na dassāmī’’ti paṭikkhepassa abhāvato. Byatirekappadhāno hi paṭivibhāgo. Tenāha ‘‘avasesa’’ntiādi. Adātumpīti pi-saddena dātumpi vaṭṭatīti dasseti, tañca kho karuṇāyanavasena, na vattapūraṇavasena.

此“可忆念法”，即是第四种应忆念之法。因为……（中略）……他们不接受，所以恶戒者根本没有共有受用，因此连开始都不可能，何况圆满？此为其意。“具足净戒”，以此显示其利得的如法性。“不毁坏行持”，以此显示其不分别受用与共有受用。若具备此二者，可忆念法即得圆满，故说“圆满之”。“作指定（布施）”，以此（可知），若不指定而布施，从长老座次开始，给予父亲、阿阇梨、戒师(upajjhāya)等人，则仅是可忆念法。然而，若在需要照管之处作指定布施，则不成其为可忆念法。因此说“名为守护障碍”等。若如此，圆满可忆念法者，完全不可作指定布施吗？并非不可，在适当之处即可。为显示此义，故说“然而彼……”等。为病者等作指定布施，因无“不给某人”这样的拒绝，故属于不分别的一方。分别法实以排除为主要特征，故说“其余……”等。“亦不给”中的“亦”字，显示“亦可给”，然此是依于悲悯，而非为了圆满行持。

Susikkhitāyāti sāraṇīyadhammapūraṇavidhimhi suṭṭhu sikkhitāya, sukusalāyāti attho. Idāni tassā kosallaṃ dassetuṃ ‘‘susikkhitāya hī’’tiādi [Pg.133] vuttaṃ. ‘‘Dvādasahi vassehi pūrati, na tato ora’’nti iminā tassa duppūraṇaṃ dasseti. Tathā hi so mahapphalo mahānisaṃso, diṭṭhadhammikehipi tāva garutarehi phalānisaṃsehi ca anugato. Taṃsamaṅgī ca puggalo visesalābhī ariyapuggalo viya loke acchariyabbhutadhammasamannāgato hoti. Tathā hi so duppajahaṃ dānamayassa, sīlamayassa ca puññassa paṭipakkhadhammaṃ sudūre vikkhambhitaṃ katvā suvisuddhena cetasā loke pākaṭo paññāto hutvā viharati, tassimamatthaṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘sace hī’’tiādi vuttaṃ, taṃ suviññeyyameva.

“善学者”，即于圆满可忆念法的方法中善于学习，意为极其娴熟。如今为显示其善巧，故说“善学故”等。“以十二年圆满，不少于此”，以此显示其难以圆满。因为它有大果报、大功德，且在现世亦伴随着极为重大的果报与功德。具足此法之人(puggala)，如同世间获得殊胜利益的圣者，具足希有难得之法。因为他将布施所成与持戒所成福德之难以舍弃的对立法，远远地加以镇伏，以极为清净之心，显现、闻名于世，安然而住。为从反面（byatireka）与正面（anvaya）阐明此义，故说“若……”等，此义甚易了知。

Idāni ye samparāyike, diṭṭhadhammike ca ānisaṃse dassetuṃ ‘‘eva’’ntiādi vuttaṃ. Neva issā, na macchariyaṃ hoti cirakālabhāvanāya vidhutabhāvato. Manussānaṃ piyo hoti pariccāgasīlatāya visuddhattā. Tenāha ‘‘dadaṃ piyo hoti bhajanti naṃ bahū’’tiādi (a. ni. 5.34). Sulabhapaccayo hoti dānavasena uḷārajjhāsayānaṃ paccayalābhassa idhānisaṃsabhāvato dānassa. Pattagataṃ assa diyyamānaṃ na khīyati pattagatavasena dvādasavassikassa mahāpattassa avicchedena pūritattā. Aggabhaṇḍaṃ labhati devasikaṃ dakkhiṇeyyānaṃ aggato paṭṭhāya dānassa dinnattā. Bhayevā…pe… āpajjanti deyyapaṭiggāhakavikappaṃ akatvā attani nirapekkhacittena cirakālaṃ dānapūratāya pasāditacittattā.

如今为显示来世与现世的功德，故说“如是”等。因长时修习，已遣除嫉妒与悭吝。因其布施之德行与清净，而为众人所喜爱。故说：“布施者可爱，众人多亲近”等（《增支部》5.34）。因布施故，他易得资具，因为对于意乐崇高者，获得资具即是布施的现世功德。置于其钵中被布施之物不会穷尽，因为十二年来，其大钵曾由所入之物无间断地充满。他每日获得上等物品，因为他总是从最上等的（福田）开始布施给值得供养者。即使遭遇……乃至……怖畏，（天人等）亦不作所施物与受施者的分别，因为他长时以无所求之心圆满布施，其心已极澄净。

Tatrāti tesu ānisaṃsesu vibhāvetabbesu. Imāni taṃ dīpanāni vatthūni kāraṇāni. Alabhantāpīti amahāpuññatāya na lābhino samānāpi. Bhikkhācāramaggasabhāganti sabhāgaṃ tabbhāgiyaṃ bhikkhācāramaggaṃ jānanti.

“于彼”，即于此等功德当被阐明之时。这些是阐明彼义的事(vatthu)与缘由。“即使未得”，意即因福德不大而未能获得。“知晓乞食行道之相似处”，即是了知相似且与彼相关的乞食之道。

Anuttarimanussadhammattā, therānaṃ saṃsayavinodanatthañca ‘‘sāraṇīyadhammo me bhante pūrito’’ti āha. Tathā hi dutiyavatthusmimpi therena attā pakāsito. Manussānaṃ piyatāya, sulabhapaccayatāyapi idaṃ vatthumeva. Pattagatākhīyanassa pana visesaṃ vibhāvanato ‘‘idaṃ tāva…pe… ettha vatthu’’nti vuttaṃ.

因（此乃）无上人法，且为消除长老们的疑惑，故说：“尊者，我的可忆念法已经圆满。”诚然，在第二个故事(vatthu)中，长老亦表明了自己。此故事(vatthu)本身亦是（为了说明）如何受人喜爱及易得资具。至于钵中物不尽之特殊义，因已阐明，故说：“此即……乃至……此处的故事(vatthu)。”

Giribhaṇḍamahāpūjāyāti [Pg.134] cetiyagirimhi sakalalaṅkādīpe, yojanappamāṇe samudde ca nāvāsaṅghāṭādike ṭhapetvā dīpapupphagandhādīhi kariyamānamahāpūjāyaṃ. Pariyāyenapīti lesenapi. Anucchavikanti sāraṇīyadhammapūraṇatopi idaṃ yathābhūtappavedanaṃ tumhākaṃ anucchavikanti attho.

“山器大供养(Giribhaṇḍamahāpūjā)”，即是在支提山(Cetiyagiri)、整个楞伽岛(Laṅkādīpa)以及一由旬范围的海域，除去船舶、竹筏等，以灯、花、香等所行之大供养。“以权巧说”，即是“以简略说”。“适合”，意为此如实宣说，对你们而言，比圆满可忆念法更为适合。

Anārocetvāva palāyiṃsu corabhayena. ‘‘Attano dujjīvikāyā’’ti ca vadanti.

因畏惧盗贼，他们未曾告知便逃走了，并且说：“因为自己生计困难。”

Vaṭṭissatīti kappissati. Therī sāraṇīyadhammapūrikā ahosi, therassa pana sīlatejeneva devatā ussukkaṃ āpajji.

“Vaṭṭissati”意即“kappissati”（将是适合的）。长老尼是可忆念法的圆满者，然而天神仅因长老的戒德威力便生起了热忱。

Natthi etesaṃ khaṇḍanti akhaṇḍāni. Taṃ pana nesaṃ khaṇḍaṃ dassetuṃ ‘‘yassā’’tiādi vuttaṃ. Tattha upasampannasīlānaṃ uddesakkamena ādi antā veditabbā. Tenāha ‘‘sattasū’’tiādi. Anupasampannasīlānaṃ pana samādānakkamenapi ādi antā labbhanti. Pariyante chinnasāṭako viyāti vatthante, dasante vā chinnavatthaṃ viya, visadisūdāharaṇaṃ cetaṃ ‘‘akhaṇḍānī’’ti imassa adhigatattā. Evaṃ sesānipi udāharaṇāni. Khaṇḍitabhinnatā khaṇḍaṃ, taṃ etassa atthīti khaṇḍaṃ, sīlaṃ. ‘‘Chidda’’ntiādīsupi eseva nayo. Vemajjhe bhinnaṃ vinivijjhanavasena visabhāgavaṇṇena gāvī viyāti sambandho. Sabalarahitāni asabalāni. Tathā akammāsāni. Sīlassa taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ. Yasmā ca taṃsamaṅgīpuggalo serī sayaṃvasī bhujisso nāma hoti, tasmāpi bhujissāni. Tenevāha ‘‘bhujissabhāvakāraṇato bhujissānī’’ti. Suparisuddhabhāvena pāsaṃsattā viññupasatthāni. Imināhaṃ sīlena devo vā bhaveyyaṃ, devaññataro vā, tattha ‘‘nicco dhuvo sassato’’ti, ‘‘sīlena suddhī’’ti ca evaṃ ādinā taṇhādiṭṭhīhi aparāmaṭṭhattā. ‘‘Ayaṃ te sīlesu doso’’ti catūsupi vipattīsu yāya kāyaci vipattiyā dassanena parāmaṭṭhuṃ anuddhaṃsetuṃ. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.

“这些没有破损，是为无缺。然而，为了显示其破损，故说‘yassā’等。其中，已受具足戒者的戒，应以诵戒(uddesa)的次第了知其始末。因此说‘于七（种）’等。而未受具足戒者的戒，亦可依受持的次第了知其始末。就像在边缘被剪断的衣，或在末端被剪断的布，这个例子是不恰当的，因为已经理解了‘无缺’。其余的例子也是如此。破损与断裂是为‘缺’(khaṇḍa)，戒若有此，则为有缺之戒。‘有瑕’(chidda)等也是同样的道理。如同牛身中间因不同颜色的穿透而有斑点，这是（对‘有瑕’的）关联。无杂色是为‘无斑’(asabalāni)，同样，无污点是为‘无点’(akammāsāni)。戒能从贪爱(taṇhā)的奴役中解脱，能导致出离(vivaṭṭa)的近依因。因为具足此戒的人(puggala)是自由的、自主的、自在的，所以（此戒）也称为‘自在戒’(bhujissāni)。因此说：‘因能成就自在，故为自在戒。’由于极其清净而受到智者称赞，是为‘智者所赞戒’(viññupasatthāni)。‘我以此戒，或能成为天神，或成为某位天神’，（此戒）不因‘常、恒、坚固’或‘以戒得清净’等贪爱与邪见所触染。‘这是你戒中的过失’，（此戒）不因显示四种堕罪(vipatti)中任何一种的过失而被触染、被毁谤。能转向于定的，是为‘转向于定戒’(samādhisaṃvattanikāni)。”

Samānabhāvūpagatasīlāti sīlasampattiyā samānabhāvaṃ upagatasīlā sabhāgavuttikā. Kāmaṃ puthujjanānañca catupārisuddhisīle nānattaṃ na siyā, taṃ [Pg.135] pana na ekantikaṃ, idaṃ ekantikaṃ niyatabhāvatoti āha ‘‘natthi maggasīle nānatta’’nti. Taṃ sandhāyetaṃ vuttanti maggasīlaṃ sandhāya etaṃ ‘‘yāni tāni sīlānī’’tiādi vuttaṃ.

“‘达到同等状态的戒’，即因戒的成就而达到同等状态的戒，是同分作用的。诚然，凡夫(puthujjana)的四遍净戒(catupārisuddhisīla)可能没有差别，但那不是决定的；而这是决定的，因其确定性，所以说‘道戒没有差别’。这是针对此而说，即针对道戒而说了‘那些戒’等。”

Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā. Diṭṭhīti maggasammādiṭṭhi. Niddosāti nidhutadosā, samucchinnarāgādipāpadhammāti attho. Niyyātīti vaṭṭadukkhato nissarati nigacchati. Sayaṃ niyyantasseva hi ‘‘taṃsamaṅgīpuggalaṃ vaṭṭadukkhato niyyāpetī’’ti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjanakassāti attho. Samānadiṭṭhibhāvanti sadisadiṭṭhibhāvaṃ saccasampaṭivedhena abhinnadiṭṭhibhāvaṃ. Vuddhiyevāti ariyavinaye guṇehi vuḍḍhiyeva, no parihānīti ayaṃ aparihāniyadhammadesanā attanopi sāsanassa addhaniyataṃ ākaṅkhantena bhagavatā idha desitā.

“‘此（道）’，即此为我与你们所亲见的。‘见’(Diṭṭhi)即道正见。‘无过’(Niddosā)即已抖落过失，意为已断除贪等恶法。‘出离’(Niyyāti)即从轮回苦中出离、离去。因为自己能够出离，所以才说‘能令具足此者从轮回苦中出离’。‘行其（教）者’(takkaro)，即行导师所教诫者，意为如所教诫而行者。‘同见’(Samānadiṭṭhibhāvaṃ)即见解相同，通过证悟真理而见解无异。‘唯增长’(Vuddhiyeva)即在圣律(ariyavinaya)中，功德只有增长，没有衰退。这是世尊(Bhagavā)为了自身与教法的长久住世，而在此宣说的不退法(aparihāniyadhamma)。”

142. Āsannaparinibbānattāti katipayamāsādhikena saṃvaccharamattena parinibbānaṃ bhavissatīti katvā vuttaṃ. Etaṃyevāti ‘‘iti sīla’’ntiādikaṃyeva iti sīlanti ettha iti-saddo pakārattho, parimāṇattho ca ekajjhaṃ katvā gahitoti āha ‘‘evaṃ sīlaṃ ettakaṃ sīla’’nti. Evaṃ sīlanti evaṃ pabhedaṃ sīlaṃ. Ettakanti etaṃ paramaṃ, na ito bhiyyo. Catupārisuddhisīlanti maggassa sambhārabhūtaṃ lokiyacatupārisuddhisīlaṃ. Cittekaggatā samādhīti etthāpi eseva nayo. Yasmiṃ sīle ṭhatvāti yasmiṃ lokuttarakusalassa padaṭṭhānabhūte ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431; kathā. 874) evaṃ vuttasīle patiṭṭhāya. Esoti maggaphalasamādhi. Paribhāvitoti tena sīlena sabbaso bhāvito sambhāvito. Mahapphalo hoti mahānisaṃsoti maggasamādhi tāva sāmaññaphalehi mahapphalo, vaṭṭadukkhavūpasamena mahānisaṃso. Itaro paṭippassaddhippahānena mahapphalo, nibbutisukhuppattiyā mahānisaṃso. Yamhi samādhimhi ṭhatvāti yasmiṃ lokuttarakusalassa padaṭṭhānabhūte pādakajjhānasamādhimhi ceva vuṭṭhānagāminisamādhimhi ca ṭhatvā. Sāti maggaphalapaññā. Tena paribhāvitāti tena yathāvuttasamādhinā sabbaso bhāvitā paribhāvitā. Mahapphalamahānisaṃsatā samādhimhi vuttanayena veditabbā. Api ca te bojjhaṅgamaggaṅgajhānaṅgappabhedahetutāya mahapphalā sattadakkhiṇeyyapuggalavibhāgahetutāya [Pg.136] mahānisaṃsāti veditabbā. Yāya paññāya ṭhatvāti yāyaṃ vipassanāpaññāyaṃ, samādhivipassanāpaññāyaṃ vā ṭhatvā. Samathayānikassa hi samādhisahagatāpi paññā maggādhigamāya visesapaccayo hotiyeva. Sammadevāti suṭṭhuyeva yathā āsavānaṃ lesopi nāvasissati, evaṃ sabbaso āsavehi vimuccati. Aggamaggakkhaṇañhi sandhāyetaṃ vuttaṃ.

142. “‘临近般涅槃’，是说再过一年多几个月就会般涅槃，故作是说。‘此即’即所谓‘如是戒’等。在‘如是戒’(iti sīlaṃ)中，‘iti’一词有种类与限量之义，合而取之，故说‘如是戒，如量戒’。‘如是戒’，即如此分类的戒。‘如量’，即此为究竟，无过于此。‘四遍净戒’(Catupārisuddhisīla)，是指作为道的资粮的世间四遍净戒。‘心一境性即是定’，此处亦是同理。‘住于何戒’，即安住于作为出世间善法之近行处的戒，如经中说：‘彼于先前，身业、语业、活命即已善遍净’，即安住于如是所说之戒中。‘此’，即道果定。‘已善修习’，即以此戒完全修习、善修习。‘有大果、大功德’，道定以沙门果而有大果，以止息轮回苦而有大功德。其他（果定）以轻安与断除而有大果，以生起寂灭乐而有大功德。‘住于何定’，即安住于作为出世间善法之近行处的基础禅定(pādakajjhāna)与出定趣向观(vuṭṭhānagāminī-vipassanā)的定中。‘彼’，即道果慧。‘以此善修习’，即以此如上所说之定完全修习、善修习。其大果、大功德，应如定中所说之理了知。又，彼等因是觉支、道支、禅支等分类之因，故有大果；因是分别七种应供养之人(dakkhiṇeyyapuggala)的因，故有大功德，应如是了知。‘住于何慧’，即住于观(vipassanā)慧，或定与观慧中。对于止行者(samathayānika)而言，与定相应的慧，亦是证得道的殊胜缘。‘正解脱’，即善妙地，如是诸漏乃至丝毫亦无残留，如是完全从诸漏中解脱。这是针对顶道（阿罗汉道）的刹那而说。”

143. Lokiyatthasaddānaṃ viya abhiranta-saddassa siddhi daṭṭhabbā. Abhirantaṃ abhirataṃ abhiratīti hi atthato ekaṃ. Abhiranta-saddo cāyaṃ abhirucipariyāyo, na assādapariyāyo. Assādavasena hi katthaci vasantassa assādavatthuvigamena siyā tassa tattha anabhirati, yadidaṃ khīṇāsavānaṃ natthi, pageva buddhānanti āha ‘‘buddhānaṃ…pe… natthī’’ti. Abhirativasena katthaci vasitvā tadabhāvato aññattha gamanaṃ nāma buddhānaṃ natthi. Veneyyavinayanatthaṃ pana katthaci vasitvā tasmiṃ siddhe veneyyavinayanatthameva tato aññattha gacchanti, ayamettha yathāruci. Āyāmāti ettha ā-saddo ‘‘āgacchā’’ti iminā samānatthoti āha ‘‘ehi yāmā’’ti. Ayāmāti pana pāṭhe a-kāro nipātamattaṃ. Santikāvacarattā theraṃ ālapati, na pana tadā satthu santike vasantānaṃ bhikkhūnaṃ abhāvato. Aparicchinnagaṇano hi tadā bhagavato santike bhikkhusaṅgho. Tenāha ‘‘mahatā bhikkhusaṅghena saddhi’’nti. Ambalaṭṭhikāgamananti ambalaṭṭhikāgamanapaṭisaṃyuttapāṭhamāha. Pāṭaligamaneti etthāpi eseva nayo. Uttānameva anantaraṃ, heṭṭhā ca saṃvaṇṇitarūpattā.

143. “应知‘abhiranta’一词的构成，如同世间语词。‘abhirantaṃ’、‘abhirataṃ’、‘abhiratī’，于义实为一。‘abhiranta’一词是‘欢喜’(abhiruci)的同义词，不是‘味着’(assāda)的同义词。若因味着而住于某处，当味着之境消失时，彼或于彼处不乐，此于漏尽者(khīṇāsava)尚且不有，何况诸佛？故说‘诸佛……无有’。诸佛不会因乐住不存在而从某处去往他处。然为调伏所化众生(veneyya)而住于某处，当此事成就时，亦是为调伏所化众生而从彼处去往他处，此中，这是随其意乐。‘Āyāma’中的‘ā’字与‘āgacchā’同义，故说‘ehi yāmā’（来，我们去）。若读作‘Ayāma’，则‘a’字仅为不变词。因是近侍，故称呼长老。并非当时世尊(Bhagavā)身边没有比丘(bhikkhu)。当时世尊身边的比丘僧团人数不可计量。因此说‘与大比丘僧团俱’。‘前往芒果园(Ambalaṭṭhikā)’，是指与前往芒果园相关的经文。‘前往波吒厘村(Pāṭaligāma)’，此处亦是同理。（此后）紧接的文句是显而易见的，且其形式已在下方解释过。”

Sāriputtasīhanādavaṇṇanā

舍利弗狮子吼释义

145. ‘‘Āyasmā sāriputto’’tiādi pāṭhajātaṃ. Sampasādanīyeti sampasādanīyasutte (dī. ni. 3.141) vitthāritaṃ porāṇaṭṭhakathāyaṃ, tasmā mayampi tattheva naṃ atthato vitthārayissāmāti adhippāyo.

145. “‘具寿(Āyasmā)舍利弗(Sāriputta)’等是经文段落。在《净信经》(Sampasādanīyasutta, 长部3.141)中，古义注(porāṇaṭṭhakathā)已详尽解释，因此我们的意趣也是在那里从义理上详尽解释它。”

Dussīlaādīnavavaṇṇanā

恶戒过患释义

148. Āgantvā vasanti ettha āgantukāti āvasatho, tadeva agāranti āha ‘‘āvasathāgāranti āgantukānaṃ āvasathageha’’nti. Dvinnaṃ [Pg.137] rājūnanti licchavirājamagadharājūnaṃ. Sahāyakāti sevakā. Kulānīti kuṭumbike. Santhatanti santhari, sabbaṃ santhari sabbasanthari, taṃ sabbasanthariṃ. Bhāvanapuṃsakaniddeso cāyaṃ. Tenāha ‘‘yathā sabbaṃ santhataṃ hoti, eva’’nti.

148. “来此居住者(āgantukā)的住所是为客舍(āvasatho)，那也就是屋宅(agāra)，因此说‘客舍宅院(āvasathāgāra)’是来客的住所(āvasathageha)。‘二王(dvinnaṃ rājūnaṃ)’是指离车王与摩揭陀王。‘同伴(sahāyakā)’是指侍者。‘家族(kulāni)’是指家主(kuṭumbike)。‘敷设(santhatanti)’是指铺设(santhari)，‘全部铺设(sabbaṃ santhari)’是‘全铺设(sabbasanthari)’，即是那‘全铺设(sabbasanthariṃ)’。这是中性抽象名词的解释(bhāvanapuṃsakaniddeso)。因此说‘就像全部被铺设好一样’。

149. Dussīloti ettha du-saddo abhāvattho ‘‘duppañño’’tiādīsu (ma. ni. 1.449; a. ni. 5.10) viya, na garahatthoti āha ‘‘asīlo nissīlo’’ti. Bhinnasaṃvaroti ettha yo samādinnasīlo kenaci kāraṇena sīlabhedaṃ patto, so tāva bhinnasaṃvaro hoti. Yo pana sabbena sabbaṃ asamādinnasīlo ācārahīno, so kathaṃ bhinnasaṃvaro nāma hotīti? Sopi sādhusamācārassa parihāniyassa bheditattā bhinnasaṃvaro eva nāma. Vissaṭṭhasaṃvaro saṃvararahitoti hi vuttaṃ hoti.

149. 于“恶戒(dussīlo)”中，“恶(du)”字是“无(abhāva)”的意思，如同“劣慧(duppañño)”等词(《中部》1.449；《增支部》5.10)中的用法，并非是责难的意思，所以说“无戒(asīlo)”、“离戒(nissīlo)”。于“毁坏防护者(bhinnasaṃvaro)”中，已受持戒(samādinnasīlo)者，因某原因而破戒(sīlabhedaṃ patto)，他就是“毁坏防护者”。但若有人完全未受持戒(asamādinnasīlo)、行为低劣(ācārahīno)，如何能称为“毁坏防护者”呢？因为其善行已衰退、被破坏，所以他也叫“毁坏防护者”。这即是说“舍弃防护者(vissaṭṭhasaṃvaro)”是“无防护者(saṃvararahito)”。

Taṃ taṃ sippaṭṭhānaṃ. Māghātakāleti ‘‘mā ghātetha pāṇino’’ti evaṃ māghātāti ghosanaṃ ghositadivase.

那各种技艺的场所(sippaṭṭhānaṃ)。“禁杀时(Māghātakāle)”是指在宣告“勿杀生(mā ghātetha pāṇino)”，如此“禁杀(māghāta)”的宣告之日。

Abbhuggacchati pāpako kittisaddo.

恶名声(pāpako kittisaddo)传扬开来(abbhuggacchati)。

Ajjhāsayena maṅku hotiyeva vippaṭisāribhāvato.

因追悔故(vippaṭisāribhāvato)，其心意(ajjhāsayena)确实会变得沮丧(maṅku hotiyeva)。

Tassāti dussīlassa. Samādāya pavattiṭṭhānanti uṭṭhāya samuṭṭhāya katakāraṇaṃ. Āpāthaṃ āgacchatīti taṃ manaso upaṭṭhāti. Ummīletvā idhalokanti ummīlanakāle attano puttadārādidassanavasena idha lokaṃ passati. Nimīletvā paralokanti nimīlanakāle gatinimittupaṭṭhānavasena paralokaṃ passati. Tenāha ‘‘cattāro apāyā’’tiādi. Pañcamapadanti ‘‘kāyassa bhedā’’tiādinā vutto pañcamo ādīnavakoṭṭhāso.

“彼(Tassā)”是指无戒者(dussīlassa)。“受持而行之处(samādāya pavattiṭṭhāna)”是指奋起、努力而造作之因(uṭṭhāya samuṭṭhāya katakāraṇaṃ)。“来到眼前(āpāthaṃ āgacchati)”是指它呈现在心中(manaso upaṭṭhāti)。“睁眼见此世(ummīletvā idhalokaṃ)”是指睁眼时，因见到自己的妻儿等而见到此世。“闭眼见彼世(nimīletvā paralokaṃ)”是指闭眼时，因来世之相显现(gatinimittupaṭṭhānavasena)而见到彼世。因此说“四恶趣(cattāro apāyā)”等。“第五句(pañcamapada)”是指以“身坏(kāyassa bhedā)”等所说的第五部分过患。

Sīlavantaānisaṃsavaṇṇanā

具戒者利益释义

150. Vuttavipariyāyenāti vuttāya ādīnavakathāya vipariyāyena. ‘‘Appamatto taṃ taṃ kasivāṇijjādiṃ yathākālaṃ sampādetuṃ sakkotī’’tiādinā ‘‘pāsaṃsaṃ sīlamassa atthīti sīlavā. Sīlasampannoti sīlena samannāgato. Sampannasīlo’’ti evamādikaṃ pana atthavacanaṃ sukaranti anāmaṭṭhaṃ.

150. “与所说相反(Vuttavipariyāyena)”是指与所说的过患之论相反。至于“不放逸者能适时完成农耕、商业等事”等，以及“其戒可赞，故为具戒者(sīlavā)；具足戒，故为戒圆满者(sīlasampanno)；戒已圆满(sampannasīlo)”等诸如此类的释义，因其易懂，故不予评述。

151. Pāḷimuttakāyāti [Pg.138] saṅgītianāruḷhāya dhammikathāya. Tatthevāti āvasathāgāre eva.

151. “脱离圣典(Pāḷimuttakāya)”是指未经结集(saṅgītianāruḷhāya)的法谈(dhammikathāya)。“就在那里(Tattheyeva)”是指就在客舍宅院(āvasathāgāre)里。

Pāṭaliputtanagaramāpanavaṇṇanā

华氏城建造释义

152. Issariyamattāyāti issariyappamāṇena, issariyena ceva vittūpakaraṇena cāti evaṃ vā attho daṭṭhabbo. Upabhogūpakaraṇānipi hi loke ‘‘mattā’’ti vuccanti. Pāṭaligāmaṃ nagaraṃ katvāti pubbe ‘‘pāṭaligāmo’’ti laddhanāmaṃ ṭhānaṃ idāni nagaraṃ katvā. Māpentīti patiṭṭhāpenti. Āyamukhapacchindanatthanti āyadvārānaṃ upacchedanāya. ‘‘Sahassasevā’’ti vā pāṭho, sahassaso eva. Tenāha ‘‘ekekavaggavasena sahassaṃ sahassaṃ hutvā’’ti. Gharavatthūnīti gharapatiṭṭhāpanaṭṭhānāni. Cittāni namantīti taṃtaṃdevatānubhāvena tattha tattheva cittāni namanti vatthuvijjāpāṭhakānaṃ, yattha yattha tāhi vatthūni pariggahitāni. Sippānubhāvenāti sippānugatavijjānubhāvena. Nāgaggāhoti nāgānaṃ nivāsappariggaho. Sesadvayesupi eseva nayo. Pāsāṇoti appalakkhaṇapāsāṇo. Khāṇukoti yo koci khāṇuko. Sippaṃ jappitvā tādisaṃ sārambhaṭṭhānaṃ pariharitvā anārambhe ṭhāne tāhi vatthupariggāhikāhi devatāhi saddhiṃ mantayamānā viya taṃtaṃgehāni māpenti upadesadānavasena. Nesanti vatthuvijjāpāṭhakānaṃ, sabbāsaṃ devatānaṃ. Maṅgalaṃ vaḍḍhāpessantīti maṅgalaṃ brūhessanti. Paṇḍitadassanādīni hi uttamamaṅgalāni. Tenāha ‘‘atha maya’’ntiādi.

152. “以主权为量(Issariyamattāya)”是指以主权的程度(issariyappamāṇena)为衡量，或可理解为以主权及财富资具(vittūpakaraṇena)为衡量。世间也把受用资具(upabhogūpakaraṇāni)称为“量(mattā)”。“将华氏村建成城市(Pāṭaligāmaṃ nagaraṃ katvā)”是指将先前名为“华氏村(Pāṭaligāmo)”的地方，现在建成城市。“建造(Māpenti)”即是建立(patiṭṭhāpenti)。“为断绝收入之门(Āyamukhapacchindanatthanti)”是为了断绝收入的来源(āyadvārānaṃ upacchedanāya)。或有读作“千种(Sahassasevā)”，即是成千上万(sahassaso)之意。因此说“每一类都成千上万”。“宅基(Gharavatthūni)”是指房屋的奠基之处。“心意倾向(Cittāni namanti)”是指因各处天神的威力，在那些被天神占据的地方，堪舆师(vatthuvijjāpāṭhakānaṃ)的心意也倾向于那里。“以技艺力(Sippānubhāvena)”是指以遵循技艺的学识之力。“象居地(Nāgaggāho)”是划定给象群的住所。其余两者也是同理。“石头(Pāsāṇo)”是指无特征的石头。“树桩(Khāṇuko)”是指任何树桩。堪舆师念诵咒语，避开那些有障碍的地方，在无障碍之处，仿佛与占据土地的天神商议一般，通过指导来建造各个房屋。“他们(Nesaṃ)”是指堪舆师们，以及所有的天神。“将增长吉祥(Maṅgalaṃ vaḍḍhāpessanti)”即是使吉祥兴盛(maṅgalaṃ brūhessanti)。因为见到智者等是无上吉祥。因此说“于是我等”等。

Saddo abbhuggacchati avayavadhammena samudāyassa apadisitabbato yathā ‘‘alaṅkato devadatto’’ti.

“名声传扬(Saddo abbhuggacchati)”，这是因为整体(samudāya)可由部分(avayava)的属性来指称，例如“提婆达多(Devadatta)已装饰”。

Ariyakamanussānanti ariyadesavāsimanussānaṃ. Rāsivasenevāti ‘‘sahassaṃ satasahassa’’ntiādinā rāsivaseneva, appakassa pana bhaṇḍassa kayavikkayo aññatthāpi labbhatevāti ‘‘rāsivasenevā’’ti vuttaṃ. Vāṇijāya patho pavattiṭṭhānanti vaṇippathoti purimavikappe attho dutiyavikappe pana vāṇijānaṃ patho pavattiṭṭhānanti, vaṇippathoti imamatthaṃ dassento ‘‘vāṇijānaṃ vasanaṭṭhāna’’nti āha. Bhaṇḍapuṭe bhindanti mocenti etthāti puṭabhedananti ayamettha atthoti āha ‘‘bhaṇḍapuṭe…pe… vuttaṃ hotī’’ti.

“圣地之人(Ariyakamanussānaṃ)”是指居住在圣地(ariyadesa)的人。“大批地(Rāsivaseneva)”是指像“千、十万”等这样的大量聚集，而少量货物的买卖在别处也可进行，因此说“大批地”。“商道(vaṇippatho)”，在第一种解释中，是“贸易(vāṇijāya)的道路(patho)、活动场所(pavattiṭṭhānaṃ)”；在第二种解释中，是“商人们(vāṇijānaṃ)的道路、活动场所”，为显示此义而说“商人的居住地”。“在此处打开(bhindanti)货包(bhaṇḍapuṭe)”是为“打开货包(puṭabhedana)”，此为这里的意思，因此说“打开货包……等”。

Ca-kārattho [Pg.139] samuccayattho vā-saddo.

“vā”字有“ca”字之义，即集合义(samuccayattho)。

153. Kāḷakaṇṇī sattāti attanā kaṇhadhammabahulatāya paresañca kaṇhavipākānatthanibbattinimittatāya ‘‘kāḷakaṇṇī’’ti laddhanāmā parūpaddavakarā appesakkhasattā. Tanti bhagavantaṃ. Pubbaṇhasamayanti pubbaṇhe ekaṃ samayaṃ. Gāmappavisananīhārenāti gāmappavesana nivasanākārena. Kāyapaṭibaddhaṃ katvāti cīvaraṃ pārupitvā, pattaṃ hatthena gahetvāti attho.

153. “不祥者(Kāḷakaṇṇī)有情”是指因自身多行黑法，又为他人招致黑色果报与不幸之相，故得名“不祥者”，是能为他人带来灾祸的小威力有情。“彼(Taṃ)”是指世尊。“上午时(Pubbaṇhasamayaṃ)”是指上午的某个时间。“以入村的方式(Gāmappavisananīhārena)”是指以进入村庄居住的方式。“整理好身体(Kāyapaṭibaddhaṃ katvā)”是指披上衣，手持钵。

Etthāti etasmiṃ vā sakappitappadese. Saññateti sammadeva saññate susaṃvutakāyavācācitte.

“于此(Ettha)”是指在此处或自己选定的地方。“于已调伏者(saññate)”是指于正调伏、善防护身语意者。

Pattiṃ dadeyyāti attanā pasutaṃ puññaṃ tāsaṃ devatānaṃ anuppadajjeyya. ‘‘Pūjitā’’tiādīsu tadeva pattidānaṃ pūjā, anāgate eva upaddave ārakkhasaṃvidhānaṃ paṭipūjā. ‘‘Yebhuyyena ñātimanussā ñātipetānaṃ pattidānādinā pūjanamānanādīni karonti ime pana aññātakāpi samānā tathā karonti, tasmā nesaṃ sakkaccaṃ ārakkhā saṃvidhātabbā’’ti aññamaññaṃ sampavāretvā devatā tattha ussukkaṃ āpajjantīti dassento ‘‘ime’’tiādimāha. Balikammakaraṇaṃ mānanaṃ, sampati uppannaparissayaharaṇaṃ paṭimānanti dassetuṃ ‘‘ete’’tiādi vuttaṃ.

“应给予功德(Pattiṃ dadeyya)”是指应将自己所积的福德(puññaṃ)回向给那些天神。在“受供养(pūjitā)”等句中，那功德回向就是供养(pūjā)，对未来灾祸的防护安排就是回报(paṭipūjā)。为显示“多数情况下，亲人会为已故亲属作功德回向等供养尊敬之事，而这些人虽非亲属也这样做，因此应恭敬地为他们安排防护”，天神们互相劝勉后便热心护持，所以说“这些人”等。为显示“献祭(balikammakaraṇaṃ)是尊敬(mānanaṃ)，消除当下发生的危险是回报(paṭimānaṃ)”，所以说“这些”等。

Sundarāni passatīti sundarāni iṭṭhāni eva passati, na aniṭṭhāni.

“见美好事物(Sundarāni passati)”是指只见到美好、可意(iṭṭhāni)的事物，不见不可意(aniṭṭhāni)的事物。

154. Āṇiyo koṭṭetvāti lahuke dārudaṇḍe gahetvā kavāṭaphalake viya aññamaññaṃ sambandhe kātuṃ āṇiyo koṭṭetvā. Nāvāsaṅkhepena kataṃ uḷumpaṃ, veḷunaḷādike saṅgharitvā valliādīhi kalāpavasena bandhitvā kattabbaṃ kullaṃ.

154. “钉上木钉(Āṇiyo koṭṭetvā)”是指取轻木棍，像门板一样，为了让它们互相连接而钉上木钉。“筏(uḷumpa)”是由船的残骸制成；“筏(kulla)”是应由竹、芦苇等聚集起来，用藤蔓等捆扎成束而制成。

Udakaṭṭhānassetaṃ adhivacananti yathāvuttassa yassa kassaci udakaṭṭhānassa etaṃ ‘‘aṇṇava’’nti adhivacanaṃ, samuddassevāti adhippāyo. Saranti idha nadī adhippetā sarati sandatīti katvā. Gambhīravitthatanti agādhaṭṭhena gambhīraṃ, sakalalokattayabyāpitāya vitthataṃ. Visajjāti anāsajja appatvā. Pallalāni tesaṃ ataraṇato. Vināyeva kullenāti īdisaṃ udakaṃ kullena īdisena vinā eva tiṇṇā medhāvino janā, taṇhāsaraṃ pana ariyamaggasaṅkhātaṃ setuṃ katvā nittiṇṇāti yojanā.

“此为水域之同义词”：对于任何如前所述的水域，“aṇṇava”（渊海）是其同义词，意指大海。“流(saram)”：此处意指河流，因其流动、流淌。“深广”：因其无底而深，因其遍及三界而广。“不执(visajja)”：即不执着、不触及。“沼泽(pallalāni)”：因其难以渡过。“无有船筏”：智者无需船筏即能渡过这样的水域；而对于爱欲之流，则需建造名为圣道的桥梁方能渡过。这是其文句的连接。

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

初诵品释义终。

Ariyasaccakathāvaṇṇanā

圣谛说释义

155. Mahāpanādassa [Pg.140] rañño. Pāsādakoṭiyaṃ katagāmoti pāsādassa patitathupikāya patiṭṭhitaṭṭhāne niviṭṭhagāmo. Ariyabhāvakarānanti ye paṭivijjhanti, tesaṃ ariyabhāvakarānaṃ nimittassa kattubhāvūpacāravaseneva vuttaṃ. Tacchāvipallāsabhūtabhāvena saccānaṃ. Anubodho pubbabhāgiyaṃ ñāṇaṃ, paṭivedho maggañāṇena abhisamayo, tattha yasmā anubodhapubbako paṭivedho anubodhena vinā na hoti, anubodhopi ekacco paṭivedhena sambandho, tadubhayābhāvahetukañca vaṭṭeva saṃsaraṇaṃ, tasmā vuttaṃ pāḷiyaṃ ‘‘ananubodhā…pe… tumhākañcā’’ti. Paṭisandhiggahaṇavasena bhavato bhavantarūpagamanaṃ sandhāvanaṃ, aparāparaṃ cavanupapajjanavasena sañcaraṇaṃ saṃsaraṇanti āha ‘‘bhavato’’tiādi. Sandhāvitasaṃsaritapadānaṃ kammasādhanataṃ sandhāyāha ‘‘mayā ca tumhehi cā’’ti paṭhamavikappe. Dutiyavikappe pana bhāvasādhanataṃ hadaye katvā ‘‘mamañceva tumhākañcā’’ti yathārutavaseneva vuttaṃ. Nayanasamatthāti pāpanasamatthā, dīgharajjunā baddhasakuṇaṃ viya rajjuhattho puriso desantaraṃ taṇhārajjunā baddhaṃ sattasantānaṃ abhisaṅkhāro bhavantaraṃ neti etāyāti bhavanetti, taṇhā, sā ariyamaggasatthena suṭṭhu hatā chinnāti bhavanettisamūhatā.

155. 大喧嚣(Mahāpanāda)王的。“于宫殿顶所造之村”，即于宫殿尖顶坠落处所建之村。“能成就圣性者”：对于那些能证悟者，这是就其能成就圣性的原因，通过转喻而说。诸谛，因其真实、无颠倒的本质。随觉(anubodha)是前分智，通达(paṭivedha)是以道智现证。因为通达以随觉为前提，无随觉则无通达；某些随觉亦与通达相关，若无此二者，则会流转轮回。因此经中说：“因不随觉……乃至……于你们”。以结生为方式，从此有到另一有称为相续(sandhāvana)；以相继地死与生为方式，称为流转(saṃsaraṇa)，因此说“从有”等。关于“相续过”(sandhāvita)与“流转过”(saṃsarita)二词，在第一种解释中，就其作为业格(所动者)而言，说“我与你们”；在第二种解释中，则将其视为状态格而如实说“我之与你们之”。“能引导”即能令到达。犹如持绳之人以长绳系鸟，将其引至他处；同样，行(abhisaṅkhāra)以爱绳系缚有情相续，并以此(爱)将其引向另一有，因此这(爱)被称为“有之导引”(bhavanetti)，即爱(taṇhā)。此爱已被圣道之剑善斩、断除，故称“有之导引已被根除”。

Anāvattidhammasambodhiparāyaṇavaṇṇanā

不还法正觉究竟释义

156. Dve gāmā ‘‘nātikā’’ti evaṃ laddhanāmo, ña-kārassa cāyaṃ na-kārādesena niddeso ‘‘animittā na nāyare’’tiādīsu (visuddhi. 1.174; jā. aṭṭha. 2.2.34) viya. Tenāha ‘‘ñātigāmake’’ti. Giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasathoti giñjakāvasatho. So kira āvāso yathā sudhāparikammena sampayojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā kato. Tena vuttaṃ ‘‘iṭṭhakāmaye āvasathe’’ti. Tulādaṇḍakavāṭaphalakāni pana dārumayāneva.

156. 有二村名为“那提迦(Nātika)”。此中，是以“n”音替换“ñ”音的指示，犹如“无相非所缘(animittā na nāyare)”等句。因此说“于亲族村(ñātigāmake)”。“Giñjakā”称为砖(iṭṭhakā)，仅由砖所造的住所即“砖屋(giñjakāvasatha)”。据说该住所无需灰泥处理，仅由砖砌盖而成。因此说“于砖造住所中”。然而，横梁(tulādaṇḍaka)、门板(vāṭaphalaka)等则是木制的。

157. Oraṃ vuccati kāmadhātu, paccayabhāvena taṃ oraṃ bhajantīti orambhāgiyāni, orambhāgassa vā hitāni orambhāgiyāni. Tenāha ‘‘heṭṭhābhāgiyāna’’ntiādi. Tīhi maggehīti heṭṭhimehi tīhi maggehi. Tehi [Pg.141] pahātabbatāya hi nesaṃ saṃyojanānaṃ orambhāgiyatā. Orambhañjiyāni vā orambhāgiyāni vuttāni niruttinayena. Idāni byatirekamukhena nesaṃ orambhāgiyabhāvaṃ vibhāvetuṃ ‘‘tatthā’’tiādi vuttaṃ. Vikkhambhitāni samatthatāvighātena puthujjanānaṃ, samucchinnāni sabbaso abhāvena ariyānaṃ rūpārūpabhavūpapattiyā vibandhāya na hontīti vuttaṃ ‘‘avikkhambhitāni asamucchinnānī’’ti. Nibbattavasenāti paṭisandhiggahaṇavasena. Gantuṃ na denti mahaggatagāmikammāyūhanassa vinibandhanato. Sakkāyadiṭṭhiādīni tīṇi saṃyojanāni kāmacchandabyāpādā viya mahaggatūpapattiyā avinibandhabhūtānipi kāmabhavūpapattiyā visesapaccayattā tattha mahaggatabhave nibbattampi tannibbattihetukammaparikkhaye kāmabhavūpapattipaccayatāya mahaggatabhavato ānetvā puna idheva kāmabhave eva nibbattāpenti, tasmā sabbānipi pañcapi saṃyojanāni orambhāgiyāni eva. Paṭisandhivasena anāgamanasabhāvāti paṭisandhiggahaṇavasena tasmā lokā idha na āgamanasabhāvā. Buddhadassanatheradassanadhammassavanānaṃ panatthāyassa āgamanaṃ anivāritaṃ.

157. “此岸(oraṃ)”称为欲界(kāmadhātu)。因其为缘而亲近此岸，故为“下分(orambhāgiya)”；或为下分之利益，故为“下分”。因此说“下分”等。“以三道”，即以下三道。因为这些结应被此三道断除，故为“下分”。或依词源学，“能破此岸者(orambhañjiya)”即“下分”。现在为了从反面阐明其下分性，而说“于此”等。对于凡夫，（烦恼）被镇伏(vikkhambhitāni)；对于圣者，（烦恼）被断除(samucchinnāni)。因此，它们不会成为投生色界、无色界的障碍。而经中说“未被镇伏、未被断除”，是指（若未被镇伏、断除，则会成为障碍）。“以生起”即以结生。因其系缚了能引向上界的业，故不令其去。有身见等三结，以及欲贪、嗔恚，虽非投生上界的障碍，但因其是投生欲有的特殊之缘，即使生于上界，当其生因之业灭尽时，仍会因投生欲有之缘，从上界被引回，再生于此欲有。因此，所有五结皆为下分结。“以结生而言，有不还之自性”，即以结生而言，他们没有从此世间再来此处的自性。然而，为了见佛、见长老、闻法，其来此是不被禁止的。

Kadāci karahaci uppattiyā saviraḷākāratā pariyuṭṭhānamandatāya abahalatāti dvedhāpi tanubhāvo. Abhiṇhanti bahuso. Bahalabahalāti tibbatibbā. Yattha uppajjanti, taṃ santānaṃ maddantā, pharantā, sādhentā, andhakāraṃ karontā uppajjanti, dvīhi pana maggehi pahīnattā tanukatanukā mandamandā uppajjanti. ‘‘Puttadhītaro hontī’’ti idaṃ akāraṇaṃ. Tathā hi aṅgapaccaṅgaparāmasanamattenapi te honti. Idanti ‘‘rāgadosamohānaṃ tanuttā’’ti idaṃ vacanaṃ. Bhavatanukavasenāti appakabhavavasena. Tanti mahāsivattherassa vacanaṃ paṭikkhittanti sambandho. Ye bhavā ariyānaṃ labbhanti, te paripuṇṇalakkhaṇabhavā eva. Ye na labbhanti, tattha kīdisaṃ taṃ bhavatanukaṃ, tasmā ubhayathāpi bhavatanukassa asambhavo evāti dassetuṃ ‘‘sotāpannassā’’tiādi vuttaṃ. Aṭṭhame bhave bhavatanukaṃ natthi aṭṭhamasseva bhavassa sabbasseva abhāvato. Sesesupi eseva nayo.

因其偶尔生起而稀少，因其缠(pariyuṭṭhāna)缓慢而不强，此二者皆为“薄”。“频繁”即多次。“极粗重”即极猛烈。当它们生起时，会压制、遍满、控制、制造黑暗于该相续中；但因被二道所断，故其生起时极为微薄、极为缓慢。“有儿女”，此非原因。因为仅凭肢体接触，他们也会有（儿女）。“此”，即“贪嗔痴薄”此句。“以有薄”，即以少有而言。此（观点）驳斥了大天长老(Mahāsiva Thera)之说。这是其关联。圣者所证得的有，皆是圆满相之有。其所未证得者，何来有薄？因此，为示二者皆无有薄之可能，故说“须陀洹(sotāpanna)”等。于第八有中，无有薄，因第八有本身完全不存在。其余亦同此理。

Kāmāvacaralokaṃ sandhāya vuttaṃ itarassa lokassa vasena tathā vattuṃ asakkuṇeyyattā. Yo hi sakadāgāmī devamanussalokesu vomissakavasena nibbattati, sopi kāmabhavavaseneva paricchinditabbo. Bhagavatā ca kāmaloke ṭhatvā ‘‘sakideva imaṃ lokaṃ āgantvā’’ti [Pg.142] vuttaṃ, ‘‘imaṃ lokaṃ āgantvā’’ti ca iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati, ime cattāro idha na labbhanti. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyati, ayaṃ idha adhippeto. Aṭṭhakathāyaṃ pana imaṃ lokanti kāmabhavo adhippetoti imamatthaṃ vibhāvetuṃ ‘‘sace hī’’tiādinā aññaṃyeva catukkaṃ dassitaṃ.

此乃针对欲界(kāmāvacaraloka)而说，因无法以同样方式言说其他世间故。因为，一来者(sakadāgāmī)虽杂生于天人诸界，亦应被界定为欲有。世尊(Bhagavā)亦是立于欲界而说“仅一次来此世间”。而“来此世间”一句，于五种一来者中，除去四种，仅取其一。即：一者，于此证一来果，即于此般涅槃；一者，于此证果，于天界般涅槃；一者，于天界证果，即于彼处般涅槃；一者，于天界证果，生于此处而般涅槃。此四种不在此处摄取。而彼于此证果，于天界住寿尽，复生于此处而般涅槃者，方为此处所指。然而，在义注(aṭṭhakathā)中，为阐明“此世”意指欲有，以“若”等句式，展示了另一组四种情况。

Catūsu …pe… sabhāvoti attho apāyagamanīyānaṃ pāpadhammānaṃ sabbaso pahīnattā. Dhammaniyāmenāti maggadhammaniyāmena. Niyato uparimaggādhigamassa avassaṃbhāvibhāvato. Tenāha ‘‘sambodhiparāyaṇo’’ti.

四……的自性是指一切会引向恶道(apāya)的恶法都已完全断除。以法决定性(dhammaniyāmena)来说，是指依循道法(maggadhamma)的决定法则。因为必然会证得上位的道果，所以说“以正觉(sambodhi)为最终归宿”。

Dhammādāsadhammapariyāyavaṇṇanā

法镜法门释义

158. Tesaṃ tesaṃ ñāṇagatinti tesaṃ tesaṃ sattānaṃ ‘‘asuko sotāpanno, asuko sakadāgāmī’’tiādinā taṃtaṃñāṇādhigamanaṃ. Ñāṇūpapattiṃ ñāṇābhisamparāyanti tato parampi ‘‘niyato sambodhiparāyaṇo, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’’tiādinā ca ñāṇasahitaṃ uppattipaccayabhāvaṃ. Olokentassa ñāṇacakkhunā pekkhantassa kāyakilamathova, na tena kāci veneyyānaṃ atthasiddhīti adhippāyo. Cittavihesāti cittakhedo, sā kilesūpasaṃhitattā buddhānaṃ natthi. Ādīyati ālokīyati attā etenāti ādāsaṃ, dhammabhūtaṃ ādāsaṃ dhammādāsaṃ, ariyamaggañāṇassetaṃ adhivacanaṃ, tena ariyasāvakā catūsu ariyasaccesu viddhastasammohattā attānampi yāthāvato ñatvā yāthāvato byākareyya, tappakāsanato pana dhammapariyāyassa suttassa dhammādāsatā veditabbā. Yena dhammādāsenāti idha pana maggadhammameva vadati.

158. 对于他们各自的智慧境界，即是对于各种众生“某者是须陀洹(sotāpanno)，某者是斯陀含(sakadāgāmī)”等各自智慧的证得。智慧的生起和智慧的未来，即是由此更进一步“必定趋向觉悟，仅仅一次来到这个世间就能灭尽痛苦”等等和智慧相应的生起缘由。以智慧之眼观察，身体的疲惫也只是如此，并不会因此而成就任何应被调伏者的利益，这是它的意思。心里的苦恼就是心里的忧愁，因为它和烦恼相关联，佛陀没有这种苦恼。取镜子，也就是取光来自己照耀，具有法性的镜子叫做法镜(dhammādāsa)，这是圣道智(ariyamaggañāṇa)的另一种称呼，因此圣弟子(ariyasāvaka)们能如实了知四圣谛从而破除迷惑，如实了知自身并如实解说，由于这个开示法义的缘故，应该知道经典具有法镜的作用。所谓“以法镜”的意思，这里只是指道法而言。

Avecca yāthāvato jānitvā tannimittauppannapasādo aveccapasādo, maggādhigamena uppannapasādo, so pana yasmā pāsāṇapabbato viya niccalo, na ca kenaci kāraṇena vigacchati, tasmā vuttaṃ ‘‘acalena accutenā’’ti.

如实了知而生起的净信名为不坏净(aveccapasāda)，由证得道而生起的净信，因为此净信犹如石山般不动摇，不为任何原因而消失，所以说“不动、极坚固”。

‘‘Pañcasīlānī’’ti [Pg.143] gahaṭṭhavasenetaṃ vuttaṃ tehi ekantapariharaṇīyato. Ariyānaṃ pana sabbāni sīlāni kantāneva. Tenāha ‘‘sabbopi panettha saṃvaro labbhatiyevā’’ti.

“五戒”(pañcasīla)是就居家者(gahaṭṭha)而言说的，因为对他们来说这些戒律是必须彻底守护的。然而，圣者的一切戒都是令人喜爱的。因此说“一切防护也都能在这里获得”。

Sabbesanti sabbesaṃ ariyānaṃ. Sikkhāpadāvirodhenāti yathā bhūtarocanāpatti na hoti, evaṃ. Yuttaṭṭhāneti kātuṃ yuttaṭṭhāne.

“一切”指一切圣者。所谓“不违背学处”，是指不至于犯下如实告知（他人过失）的过患，如此。所谓“应作之处”，是指应当去做的地方。

Ambapālīgaṇikāvatthuvaṇṇanā

庵婆波利妓女事释义

161. Tadā kira vesālī iddhā phītā sabbaṅgasampannā ahosi vepullappattā, taṃ sandhāyāha ‘‘khandhake vuttanayena vesāliyā sampannabhāvo veditabbo’’ti. Tasmiṃ kira bhikkhusaṅghe pañcasatamattā bhikkhū navā acirapabbajitā ahesuṃ osannavīriyā ca. Tathā hi vakkhati ‘‘tattha kira ekacce bhikkhū osannavīriyā’’tiādi (dī. ni. aṭṭha. 2.165). Satipaccupaṭṭhānatthanti tesaṃ satipaccupaṭṭhāpanatthaṃ. Saratīti kāyādike yathāsabhāvato ñāṇasampayuttāya satiyā anussarati upadhāreti. Sampajānātīti samaṃ pakārehi jānāti avabujjhati. Ayamettha saṅkhepo, vitthāro pana parato satipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106) āgamissati.

161. 据说那时毗舍离(vesālī)繁荣昌盛，富庶丰饶，具备一切条件，非常兴盛，因此说“如同犍度(khandhaka)中所说的方式，应当理解毗舍离的圆满”。据说当时僧团中有大约五百位比丘，他们是新出家不久的，并且意志消沉懈怠。就像接下来会说的那样，“在那里，有一些比丘意志消沉懈怠”等等。为了让他们确立念住。忆念，即以与智慧相应的正念，如实地忆念和观察身体等。正知，即以正确的方式去了解和觉悟。这是简略的说法，详细的解释将在后面的念处释义中出现。

Sabbasaṅgāhakanti sarīragatassa ceva vatthālaṅkāragatassa cāti sabbassa nīlabhāvassa saṅgāhakaṃ vacanaṃ. Tassevāti nīlāti sabbasaṅgāhakavasena vuttaatthasseva. Vibhāgadassananti pabhedadassanaṃ. Yathā te licchavirājāno apītādivaṇṇā eva keci vilepanavasena pītādivaṇṇā khāyiṃsu, evaṃ anīlādivaṇṇā eva keci vilepanavasena nīlādivaṇṇā khāyiṃsūti vuttaṃ ‘‘na tesaṃ pakativaṇṇo nīlo’’tiādi. Nīlo maṇi etesūti nīlamaṇi, indanīlamahānīlādinīlaratanavinaddhā alaṅkārā. Te kira suvaṇṇaviracite hi maṇiobhāsehi ekanīlā viya khāyanti. Nīlamaṇikhacitāti nīlaratanaparikkhittā. Nīlavatthaparikkhittāti nīlavatthanīlakampalaparikkhepā. Nīlavammikehīti nīlakaghaṭaparikkhittehi. Sabbapadesūti ‘‘pītā hontī’’tiādisabbapadesu. Parivaṭṭesīti paṭighaṭṭesi. Āharanti imasmā rājapurisā balinti āhāro, tappattajanapadoti āha ‘‘sāhāranti sajanapada’’nti. Aṅguliphoṭopi aṅguliyā cālanavaseneva [Pg.144] hotīti vuttaṃ ‘‘aṅguliṃ cālesu’’nti. Ambakāyāti mātugāmena. Upacāravacanaṃ hetaṃ itthīsu, yadidaṃ ‘‘ambakā mātugāmo jananikā’’ti.

“总摄一切”是总摄身体、衣饰等一切青色状态的言说。“彼即青色”是就其总摄一切的意义而言。“示其差别”即示其不同。例如，那些离车族王子并非黄色等，但有些人因涂抹香料而显现为黄色等；同样地，有些人并非青色等，但因涂抹香料而显现为青色等，因此说“他们的本色不是青色”等等。“彼有青宝”即青宝珠，指以帝青、大青等青色宝石镶嵌的饰品。据说它们由黄金制成，因宝珠的光泽而显得浑然一体的青色。“镶嵌青宝”即周围镶嵌青色宝石。“遍覆青衣”即以青衣、青毯包裹。“青色蚁丘围绕”即以青色陶罐围绕。“一切句中”即在“是黄色”等一切句中。“碰撞”即互相撞击。“王臣从此取税”，故为“食邑”，即有税收的国土，所以说“‘有食邑’即有国土”。“弹指”也只是动动手指而已，所以说“他们动了手指”。“女子”即妇女。这是对女性的敬称，即“女子、妇女、母亲”。

Avalokethāti apavattitvā olokanaṃ oloketha. Taṃ pana apavattitvā olokanaṃ anu anu dassanaṃ hotīti āha ‘‘punappunaṃ passathā’’ti. Upanethāti ‘‘yathāyaṃ licchavirājaparisā sobhātisayena yuttā, evaṃ tāvatiṃsaparisā’’ti upanayaṃ karotha. Tenāha ‘‘tāvatiṃsehi samake katvā passathā’’ti.

“谛观”即不转睛地观看。而不转睛地观看，就是一再地看，所以说“你们要反复观看”。“比拟”即作此比拟：“正如这离车族大众极为庄严，忉利天众也是如此。”因此说“你们要将他们与忉利天众等同看待”。

‘‘Upasaṃharatha bhikkhave licchaviparisaṃ tāvatiṃsasadisa’’nti nayidaṃ nimittaggāhe niyojanaṃ, kevalaṃ pana dibbasampattisadisā etesaṃ rājūnaṃ issariyasampattīti anupubbikathāya saggasampattikathanaṃ viya daṭṭhabbaṃ. Tesu pana bhikkhūsu ekaccānaṃ tattha nimittaggāhopi siyā, taṃ sandhāya vuttaṃ ‘‘nimittaggāhe uyyojetī’’ti. Hitakāmatāya tesaṃ bhikkhūnaṃ yathā āyasmato nandassa hitakāmatāya saggasampattidassanaṃ. Tenāha ‘‘tatra kirā’’tiādi. Osannavīriyāti sammāpaṭipattiyaṃ avasannavīriyā, ossaṭṭhavīriyā vāti attho. Aniccalakkhaṇavibhāvanatthanti tesaṃ rājūnaṃ vasena bhikkhūnaṃ aniccalakkhaṇavibhūtabhāvatthaṃ.

“比丘们，你们应当将离车族大众比作忉利天众。”这不是为了让比丘们执取表相而作的教导，而是仅以天界之富来比喻这些国王的权势之富，应当视作如次第说法中讲述天界之富一般。然而，在这些比丘中，有些人或许会执取表相，针对此而言“（世尊）令其执取表相”。这是出于对这些比丘的利益着想，就像为了利益具寿难陀(nanda)而示现天界之富一样。因此说“据说在那里”等等。“懈怠”是指于正行中退失精进，或者说舍弃精进的意思。“为明无常相”是指通过这些国王，让比丘们明了无常相。

Veḷuvagāmavassūpagamanavaṇṇanā

竹林村入雨安居释义

163. Samīpe veḷuvagāmoti pubbaṇhaṃ vā sāyanhaṃ vā gantvā nivattanayogye āsannaṭṭhāne niviṭṭhā parivāragāmo. Saṅgammāti sammā gantvā. Assāti bhagavato.

163. “竹林村附近”：指一个位于近处、可在早晨或傍晚往返的附属村落。“会合”：指正确地前往。“他的”(assa)：指世尊的。

164. Pharusoti kakkhaḷo, garutaroti attho. Visabhāgarogoti dhātuvisabhāgatāya samuṭṭhito bahalatararogo, na ābādhamattaṃ. Ñāṇena paricchinditvāti vedanānaṃ khaṇikataṃ, dukkhataṃ, attasuññatañca yāthāvato ñāṇena paricchijja parituletvā. Adhivāsesīti tā abhibhavanto yathāparimadditākārasallakkhaṇena attani āropetvā vāsesi, na tāhi abhibhuyyamāno. Tenāha ‘‘avihaññamāno’’tiādi. Adukkhiyamānoti cetodukkhavasena adukkhiyamāno[Pg.145], kāyadukkhaṃ pana ‘‘natthī’’ti na sakkā vattuṃ. Asati hi tasmiṃ adhivāsanāya eva asambhavoti. Anāmantetvāti anālapitvā. Anapaloketvāti avissajjitvā. Tenāha ‘‘ovādānusāsaniṃ adatvāti vuttaṃ hotī’’ti. Pubbabhāgavīriyenāti phalasamāpattiyā parikammavīriyena. Phalasamāpattivīriyenāti phalasamāpattisampayuttavīriyena. Vikkhambhetvāti vinodetvā. Yathā nāma pupphanasamaye campakādirukkhe vekhe dinne yāva so vekho nāpanīyati, tāvassa pupphanasamatthatā vikkhambhitā vinoditā hoti, evameva yathāvuttavīriyavekhadānena tā vedanā satthu sarīre yathāparicchinnaṃ kālaṃ vikkhambhitā vinoditā ahesuṃ. Tena vuttaṃ ‘‘vikkhambhetvāti vinodetvā’’ti. Jīvitampi jīvitasaṅkhāro kammunā saṅkharīyatīti katvā. Chijjamānaṃ virodhipaccayasamāyogena payogasampattiyā ghaṭetvā ṭhapīyati. Adhiṭṭhāyāti adhiṭṭhānaṃ katvā. Tenāha ‘‘dasamāse mā uppajjitthāti samāpattiṃ samāpajjī’’ti. Taṃ pana ‘‘adhiṭṭhānaṃ, pavattana’’nti ca vattabbataṃ arahatīti vuttaṃ ‘‘adhiṭṭhahitvā pavattetvā’’ti.

164. 粗硬：指坚硬，意为沉重。异分病：指由元素不调引起的重病，而非轻微不适。以智慧辨别：指以智慧如实辨别并衡量感受的刹那性、苦性与无我性。忍受：指以观察如被磨灭之相的方式，将其置于自身而安住，不被它们征服。因此说“不受困扰”等。不受苦：指心不受苦，但不能说身体没有痛苦。因为若无身体痛苦，则不可能有忍受。不告：指不招呼。不辞：指不辞别。因此说“未给予教导”等。前分精进：指为证得果定而作的准备精进。果定精进：指与果定相应的精进。镇伏：指去除。犹如在瞻波(campaka)等树开花时施加抑制，只要此抑制不解除，其开花能力便被镇伏去除。同样地，通过上述精进的抑制，那些感受在世尊身上按照所确定的时间被镇伏去除。因此说“镇伏就是去除”。生命：指命行由业所造作。正在断灭：指通过敌对因缘的和合，依靠精勤的成就而得以维持。决意：指作出决意。因此说“决意十个月内不生起，便入定”。此“决意、令转”等，堪称为可说，故言“决意而令其转起”。

Khaṇikasamāpattīti tādisaṃ pubbābhisaṅkhāraṃ akatvā ṭhānaso samāpajjitabbasamāpatti. Puna sarīraṃ vedanā ajjhottharati savisesapubbābhisaṅkhārassa akatattā. Rūpasattakaarūpasattakāni visuddhimaggasaṃvaṇṇanāsu (visuddhi. ṭī. 2.706, 717) vitthāritanayena veditabbāni. Suṭṭhu vikkhambheti pubbābhisaṅkhārassa sātisayattā. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Apabyūḷhoti apanīto. Cuddasahākārehi sannetvāti tesaṃyeva rūpasattakaarūpasattakānaṃ vasena cuddasahi pakārehi vipassanācittaṃ, sakalameva vā attabhāvaṃ visabhāgarogasañjanitalūkhabhāvanirogakaraṇāya sinehetvā na uppajjiyeva sammāsambuddhena sātisayasamāpattivegena suvikkhambhitattā.

刹那定：指不作此种前行准备，而能当下证入的定。因为没有作特别殊胜的前行准备，感受又会重新覆盖身体。色界七法与无色界七法，应当按照《清净道论》释义（visuddhi. ṭī. 2.706, 717）中详述的方法来理解。能够很好地镇伏，是因为前行准备非常殊胜的缘故。现在为了用比喻来阐明此义，所以说了“犹如”等等。已移走：指已去除。以十四种行相调和：即以色界七法与无色界七法这十四种方式，来润泽观心，或润泽整个自身，以治愈由元素不调之病所引起的粗糙状态，使其无病。因正等觉者以殊胜的定力善加镇伏，（病苦）实未生起。

Gilāno hutvā puna vuṭṭhitoti pubbe gilāno hutvā puna tato gilānabhāvato vuṭṭhito. Madhurakabhāvo nāma sarīrassa thambhitattaṃ, taṃ pana garubhāvapubbakanti āha ‘‘sañjātagarubhāvo sañjātathaddhabhāvo’’ti. ‘‘Nānākārato na upaṭṭhahantī’’ti iminā disāsammohopi me ahosi [Pg.146] sokabalenāti dasseti. Satipaṭṭhānādidhammāti kāyānupassanādayo anupassanādhammā pubbe vibhūtā hutvā upaṭṭhahantāpi idāni mayhaṃ pākaṭā na honti.

病后痊愈：指先前生病，后来从那病态中痊愈之人。甘美状态：指身体的僵硬，但此乃由沉重状态所引起，因此说“产生沉重感，产生僵硬感”。“种种相不现前”：此句显示我因悲伤之力，甚至连方向都迷失了。念处等法：指身随观等随观之法，虽然先前曾清晰现前，现在对我来说却不明显了。

165. Abbhantaraṃ karoti nāma attaniyeva ṭhapanato. Puggalaṃ abbhantaraṃ karoti nāma samānattatāvasena dhammena pubbe tassa saṅgaṇhato. Daharakāleti attano daharakāle. Kassaci akathetvāti kassaci attano antevāsikassa upanigūhabhūtaṃ ganthaṃ akathetvā. Muṭṭhiṃ katvāti muṭṭhigataṃ viya rahasibhūtaṃ katvā. Yasmiṃ vā naṭṭhe sabbo taṃmūlako dhammo vinassati, so ādito mūlabhūto dhammo, mussati vinassati dhammo etena naṭṭhenāti muṭṭhi, taṃ tathārūpaṃ muṭṭhiṃ katvā pariharitvā ṭhapitaṃ kiñci natthīti dasseti.

165. 所谓置于内（abbhantaraṃ karoti）：指置于自身中。所谓将个人置于内（puggalaṃ abbhantaraṃ karoti）：指先前因平等心而以法摄受他。年幼时（daharakāle）：指在自己年幼之时。未对任何人说（kassaci akathetvā）：指未对任何自己的弟子说秘密的典籍。作成拳（muṭṭhiṃ katvā）：指像握在拳中一样，作成秘密。或者，若其失去，所有以此为根本的法都会消失，此乃最初的根本之法；法因此失去而遗忘、消失，故为“拳”（muṭṭhi）。此句显示，没有任何法像这样作成拳头一般，被守护、被放置起来。

Ahamevāti avadhāraṇaṃ bhikkhusaṅghapariharaṇassa aññasādhāraṇicchādassanatthaṃ, avadhāraṇena pana vinā ‘‘ahaṃ bhikkhusaṅgha’’ntiādi bhikkhusaṅghapariharaṇe ahaṃkāramamaṃkārābhāvadassananti daṭṭhabbaṃ. Uddisitabbaṭṭhenāti ‘‘satthā’’ti uddisitabbaṭṭhena. Mā vā ahesuṃ bhikkhūti adhippāyo. ‘‘Mā vā ahosī’’ti vā pāṭho. Evaṃ na hotīti ‘‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’’tiādi ākārena cittappavatti na hoti. ‘‘Pacchimavayaanuppattabhāvadīpanatthaṃ vutta’’nti iminā vayo viya buddhakiccampi pariyositakammanti dīpeti. Sakaṭassa bāhappadese daḷhībhāvāya veṭhadānaṃ bāhabandho. Cakkanemisandhīnaṃ daḷhībhāvāya veṭhadānaṃ cakkabandho.

我正是（ahameva）：此处的强调词，是为了显示护持比丘僧团的意愿并非他人所共有。但若无此强调词，则应理解为，“我、比丘僧团”等句，是为了显示在护持比丘僧团时，并无我慢与我所执。因应被指定之义（uddisitabbaṭṭhena）：指因“导师”应被指定之义。意为“比丘们不要（对我有所期待）”。或有读为“不要有（这种期待）”（mā vā ahosi）。不会如此（evaṃ na hoti）：指不会生起“我将护持比丘僧团”等这样的心行。“为显示已至晚年之状态而说”：此句显示，如同年岁，佛陀的事业也已完成。为加固车辕而作的捆绑，是为辕缚。为加固轮圈接合处而作的捆绑，是为轮缚。

Tamatthanti veṭhamissakena maññeti vuttamatthaṃ. Rūpādayo eva dhammā saviggaho viya upaṭṭhānato rūpanimittādayo, tesaṃ rūpanimittādīnaṃ. Lokiyānaṃ vedanānanti yāsaṃ nirodhanena phalasamāpatti samāpajjitabbā, tāsaṃ nirodhā phāsu hoti, tathā bāḷhavedanābhitunnasarīrassāpi. Tadatthāyāti phalasamāpattivihāratthāya. Dvīhi bhāgehi āpo gato etthāti dīpo, oghena parigato hutvā anajjhotthaṭo bhūmibhāgo, idha pana catūhipi oghehi, saṃsāramahogheneva vā anajjhotthaṭo attā ‘‘dīpo’’ti adhippeto. Tenāha ‘‘mahāsamuddagatā’’tiādi. Attassaraṇāti attappaṭisaraṇā. Attagatikā vāti attaparāyaṇāva[Pg.147]. Mā aññagatikāti aññaṃ kiñci gatiṃ paṭisaraṇaṃ parāyaṇaṃ mā cintayittha. Kasmā? Attā nāmettha paramatthato dhammo abbhantaraṭṭhena, so evaṃ sampādito tumhākaṃ dīpaṃ tāṇaṃ gati parāyaṇanti. Tena vuttaṃ ‘‘dhammadīpā’’tiādi. Tathā cāha ‘‘attā hi attano nātho, ko hi nātho paro siyā’’ti (dha. pa. 160, 380) upadesamattameva hi parasmiṃ paṭibaddhaṃ, aññā sabbā sampatti purisassa attādhīnā eva. Tenāha bhagavā ‘‘tumhehi kiccaṃ ātappaṃ, akkhātāro tathāgatā’’ti (dha. pa. 276). Tamaggeti tamayogassa agge tassa atikkantābhāvato. Tenevāha ‘‘ime aggatamā’’tiādi. Mamāti mama sāsane. Sabbepi te catusatipaṭṭhānagocarā vāti catubbidhaṃ satipaṭṭhānaṃ bhāvetvā brūhetvā tadeva gocaraṃ attano pavattiṭṭhānaṃ katvā ṭhitā eva bhikkhū agge bhavissanti.

彼义（tam atthaṃ）：指“我想，是靠捆绑物”所说的意义。色等诸法，因其显现如具形体，故为色相等，指那些色相等。世间之受（lokiyānaṃ vedanānaṃ）：指通过止灭它们而证入果定；由其止灭，便得安稳，对为剧苦所刺之身亦然。为此义（tadatthāya）：指为安住于果定。两侧有水流经之处，是为洲（dīpa）；指被暴流围绕而未被淹没的陆地。于此，则意指未被四种暴流，或未被轮回大暴流所淹没的自身，是为“洲”。因此说“处于大洋中”等。以自己为归依处（attasaraṇā）：指以自身为庇护。以自己为终趣（attagatikā）：指以自身为究竟依处。不以他人为终趣（mā aññagatikā）：指不要思量任何其他的终趣、庇护、究竟依处。为何？于此，“自己”（attā）从胜义而言，因其内在之义，即是法。如此成就的法，即是你们的洲、保护、终趣、究竟依处。因此说“以法为洲”等。同样地，亦说：“自己实是自己的救护者，他人怎能为救护者？”（法句经 160, 380）教导本身确实依存于他人，但所有其他的成就，皆取决于个人自身。因此世尊说：“你们当自精勤，如来只是宣说者。”（法句经 276）。彼为最上（tam agge）：因其超越了与彼相应的（法），故为最上。因此说“此为最上”等。我的（mama）：指在我的教法中。他们皆以四念处为行境（catusatipaṭṭhānagocarā）：指修习、增长四种念处，并以此为行境、为自身安住之处的比丘们，将成为最上。

Dutiyabhāṇavāravaṇṇanā niṭṭhitā.

第二诵品释义终。

Nimittobhāsakathāvaṇṇanā

相光明说释义

166. Anekavāraṃ bhagavā vesāliyaṃ viharati, tasmā imaṃ vesālippavesanaṃ niyametvā dassetuṃ ‘‘kadā pāvisī’’ti pucchitvā āgamanato paṭṭhāya taṃ dassento ‘‘bhagavā kirā’’tiādimāha. Āgatamaggenevāti pubbe yāva veḷuvagāmakā āgatamaggeneva paṭinivattento. Yathāparicchedenāti yathāparicchinnakālena. Tatoti phalasamāpattito. Ayanti idāni vuccamānākāro. Divāṭṭhānolokanādi parinibbānassa ekantikabhāvadassanaṃ. Ossaṭṭhoti vissaṭṭho āyusaṅkhāro ‘‘sattāhameva mayā jīvitabba’’nti.

166. 世尊曾多次住在毗舍离(Vesālī)。因此，为限定并说明此次进入毗舍离之事，（经中）先问“何时进入？”，然后从其抵达之时开始说明，故云“据说世尊……”等。“循来时路”意即循着先前来到竹林村(Veḷuvagāmaka)的路返回。“如所限定”意即按照所限定的时间。“从彼”(tato)意即从果定而出。“此”(ayaṃ)即是现在所说的方式。观察日住处等，显示了般涅槃的必然性。“已舍”(ossaṭṭho)意即已舍弃寿命行，即“我仅能再活七日”。

Jeṭṭhakaniṭṭhabhātikānanti sabbeva sabrahmacārino sandhāya vadati.

“年长与年少的兄弟们”(Jeṭṭhakaniṭṭhabhātikānaṃ)是指所有的同梵行者。

Paṭipādessāmīti maggapaṭipattiyā niyojessāmi. Maṇiphalaketi maṇikhacite pamukhe atthataphalake. Taṃ paṭhamaṃ dassananti yaṃ veḷuvane paribbājakarūpena āgatassa siddhaṃ dassanaṃ, taṃ paṭhamadassanaṃ. Yaṃ vā anomadassissa bhagavato vacanaṃ saddahantena tadā abhinīhārakāle paccakkhato [Pg.148] viya tumhākaṃ dassanaṃ siddhaṃ, taṃ paṭhamadassanaṃ. Paccāgamanacārikanti paccāgamanatthaṃ cārikaṃ.

“我将令其成就”(Paṭipādessāmi)意即我将令其致力于道之实践。“于宝石板上”(Maṇiphalake)意即于前方铺设的镶嵌宝石之板上。“彼初见”(Taṃ paṭhamaṃ dassanaṃ)是指在竹林(Veḷuvana)以游方者形象前来时所成就的相见，此为初见；或是指信受无胜见(Anomadassī)世尊之语，于彼时发愿之际，如亲眼目睹般成就了对您的相见，此为初见。“为返回而游行”(Paccāgamanacārikaṃ)意即为返回之故而游行。

Sattāhanti accantasaṃyoge upayogavacanaṃ. Therassa jātovarakagehaṃ kira itaragehato vivekaṭṭhaṃ, vivaṭaṅgaṇañca, tasmā devabrahmānaṃ upasaṅkamanayogyanti ‘‘jātovarakaṃ paṭijaggathā’’ti vuttaṃ. Soti uparevato. Taṃ pavattinti tattha vasitukāmatāya vuttaṃ taṃ.

“七日”(Sattāhaṃ)是用于表示连续时间的词。据说，长老的祖宅比其他房舍更为僻静，且庭院开阔，因此适合天神与梵天前来拜访，故云“请守护好祖宅”。“彼”(so)即优波瑞瓦达(Uparevata)。“彼语”是因欲住于彼处而说。

‘‘Jānantāpi tathāgatā pucchantī’’ti (pārā. 16, 165) iminā nīhārena thero ‘‘ke tumhe’’ti pucchi. ‘‘Tvaṃ catūhi mahārājehi mahantataro’’ti puṭṭho attano mahattaṃ satthu upari pakkhipanto ‘‘ārāmikasadisā ete upāsike amhākaṃ satthuno’’ti āha. Sāvakasampattikittanampi hi atthato satthu sampattiṃyeva vibhāveti.

“如来虽知亦问”，长老以此方式问道：“你们是谁？”当被问及“你比四大天王更伟大吗？”时，他将自己的伟大归于导师，说道：“这些优婆夷(upāsikā)于我等导师，有如园丁。”因为称颂弟子的成就，实际上就是在彰显导师的成就。

Sotāpattiphale patiṭṭhāyāti therassa desanānubhāvena, attano ca upanissayasampattiyā ñāṇassa paripakkattā sotāpattiphale patiṭṭhahitvā.

“安住于预流果”(Sotāpattiphale patiṭṭhāya)意即：凭借长老说法的威力，以及自身依止的圆满与智慧的成熟，而安住于预流果。

Ayanti yathāvuttā. Etthāti ‘‘vesāliṃ piṇḍāya pāvisī’’ti etasmiṃ vesālīpavese. Anupubbīkathāti anupubbadīpanī kathā.

“此”(Ayaṃ)意即如前所述。“于此”(Ettha)意即于“为乞食而进入毗舍离(Vesālī)”中的“进入毗舍离”。“次第说”(Anupubbīkathā)意即次第开示之说。

167. Udenayakkhassa cetiyaṭṭhāneti udenassa nāma yakkhassa āyatanabhāvena iṭṭhakāhi cite mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa katavihāro. Vuccatīti purimavohārena ‘‘udenacetiya’’nti vuccati. Gotamakādīsupīti ‘‘gotamakacetiya’’nti evaṃ ādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānaṃ viya katāti yathā yuttaṃ ājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathārucipavattirahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisayatāya pavattiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā[Pg.149]. Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha ‘‘suvaḍḍhitā’’ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhāppattiyā sammadeva saṃsevitā.

167. “于乌德纳夜叉庙处”(Udenayakkhassa cetiyaṭṭhāne)意即于名为乌德纳(Udena)的夜叉(yakkha)的住处，由众人用砖砌成并予以崇奉之处。“所造住处”(Katavihāro)意即为世尊所造的住处。“被称为”(Vuccati)意即依循旧称，被称为“乌德纳庙”。“于乔达摩咖等处亦尔”(Gotamakādīsupi)意即于“乔达摩咖庙”(gotamakacetiya)等处也是如此。“此理亦同”(Eseva nayo)意即类推于庙址建造住处之事。“已增长”(Vaḍḍhitā)意即通过修习圆满而得以增广。“已数数作”(Punappunaṃ katā)意即通过多次修习而令其相续不断。“已作如被轭之车”(Yuttayānaṃ viya katā)意即如已套上轭的良种车，由善巧的御者驾驭，能随心所欲而行，如是令其达到随心所欲运作之境地。“以立足处为义”(Patiṭṭhānaṭṭhena)意即以决意为义。“已作如基地”(Vatthu viya katā)意即通过彻底清净诸随烦恼，作为神通境界生起之处，犹如已善加清洁的布料。“已决意”(Adhiṭṭhitā)意即因远离对治法，善修习故，安立于适合种种决意之境。“已从一切处积集”(Samantato citā)意即从各方面积累修习。因此说“善增长”。“善勤修”(Suṭṭhu samāraddhā)意即神通修习已达顶峰，已如实修习。

Aniyamenāti ‘‘yassa kassacī’’ti aniyamavacanena. Niyametvāti ‘‘tathāgatassā’’ti sarūpadassanena niyametvā. Āyuppamāṇanti paramāyuppamāṇaṃ vadati, tasseva gahaṇe kāraṇaṃ brahmajālasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.40; dī. ni. ṭī. 1.40) vuttanayeneva veditabbaṃ. Mahāsivatthero pana ‘‘mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkhyeyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānaṃ āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyā’’ti avoca. ‘‘Khaṇḍiccādīhi abhibhuyyatī’’ti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. ‘‘Kva saro khitto, kva ca nipatito’’ti aññathā vuṭṭhitenāpi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ. Tenāha ‘‘so na ruccati…pe… niyamita’’nti.

“不限定”(Aniyamena)意即通过“任何人的”这种不限定之词。“已限定”(Niyametvā)意即通过“如来的”这种显示自相的方式来限定。“寿命之量”(Āyuppamāṇaṃ)是指最高的寿命之量，采取此说的原因，当依《梵网经释义》(Brahmajālasutta-vaṇṇanā)中所说之理了知。然而，大湿婆(Mahāsiva)长老说：“当心中忆持大菩萨于最后有中，能引生无量寿的结生业之力，以及圣典中已提及的佛陀寿命行能抑制障碍之力，因此（佛陀）能住此贤劫。”“为毁坏等所胜”意即：正如神通力不能阻止衰老，亦不能阻止死亡，此理已然成立。“箭射向何方，又落于何处？”当知，长老之说虽另起炉灶，却（终究）支持了义注之言。因此说“彼不同意……（中略）……已限定”。

Pariyuṭṭhitacittoti yathā kiñci atthānatthaṃ sallakkhetuṃ na sakkā, evaṃ abhibhūtacitto. So pana abhibhavo mahatā udakoghena appakassa udakassa ajjhottharaṇaṃ viya ahosīti vuttaṃ ‘‘ajjhotthaṭacitto’’ti. Aññopīti therato, ariyehi vā aññopi yo koci puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā kataṃ nimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha ‘‘māro hī’’tiādi. Cattāro vipallāsāti asubhe ‘‘subha’’nti saññāvipallāso, cittavipallāso, dukkhe ‘‘sukha’’nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, tathāpi yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa. Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā. Kiṃ sakkhissati, na sakkhissatīti adhippāyo. Kasmā [Pg.150] na sakkhissati, nanu esa aggasāvakassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano ānubhāvadassanatthaṃ, na vibādhanādhippāyena. Vibādhanādhippāyena pana idha ‘‘kiṃ sakkhissatī’’ti vuttaṃ hadayamaddanassa adhigatattā. Nimittobhāsanti ettha ‘‘tiṭṭhatu bhagavā kappa’’nti sakalakappaṃ avaṭṭhānayācanāya ‘‘yassa kassaci ānanda cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvasena saññuppādanaṃ nimittaṃ, tathā pana pariyāyaṃ muñcitvā ujukaṃyeva attano adhippāyavibhāvanaṃ obhāso. Jānantoyeva vāti mārena pariyuṭṭhitabhāvaṃ jānanto eva. Attano aparādhahetuto sattānaṃ soko tanuko hoti, na balavāti āha ‘‘dosāropanena sokatanukaraṇattha’’nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana anujānāti.

“心被缠缚”(pariyuṭṭhitacitto)者，犹如不能辨别任何利害，心被征服也是如此。此征服犹如大洪水淹没少量之水，故说“心被淹没”(ajjhotthaṭacitto)。“又或他人”指除了长老或圣者之外的任何凡夫。此处提及凡夫，是为了说明：如同未完全断除颠倒的凡夫，心被魔罗缠缚而不能辨别任何利害，长老也同样完全不能辨别世尊所示现的相(nimitta)与明示(obhāsa)。故说“实乃魔罗”等。四种颠倒(vipallāsa)是：于不净作“净”想（想颠倒, saññāvipallāso）、心颠倒(cittavipallāso)，于苦作“乐”想（想颠倒）、心颠倒，此为四种颠倒。因此，纵使其余八种颠倒已断，然因上述四种颠倒未断。“他”指长老。“压制”(maddati)指仅以触碰的方式压制，若真的被压制，众生唯有死亡。“他能做什么？”意即“他什么都做不了”。为何做不了？难道他未曾进入上首弟子的腹中吗？确实进入了，但那是为了显示自己的神通威力，并非意图伤害。此处说“他能做什么”，是就伤害意图而言，因为（长老的）心已被压制。关于“相与明示”(nimittobhāsa)：此处，“世尊，请住世一劫”是为祈请住世一整劫，而“阿难，若有修习四神足(iddhipādā)者”等语，是以间接的方式，显示自己已修习四神足，有能力住世一劫，以此令（阿难）生起认知，此为“相”；而舍弃譬喻，直接表明自己的意图，则为“明示”。“纵然知道”指纵然知道（自己）被魔罗缠缚的状态。为了减轻（众生的）忧伤而将过错归咎于（魔罗），（因为）由他自身的过失所引起的众生之忧伤是轻微的，不强烈的。那么，长老在心被魔罗缠缚之时，后来知道所发生之事吗？依其自性是不知道的，但依佛陀的威力则得以了知。

Mārayācanakathāvaṇṇanā

魔罗请求记释义

168. Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ jātaṃ mārento viya hotīti ‘‘māretīti māro’’ti vuttaṃ. Ativiya pāpatāya pāpimā. Kaṇhadhammehi samannāgato kaṇho. Virāgādiguṇānaṃ antakaraṇato antako. Sattānaṃ anatthāvahapaṭipattiṃ na muccatīti namuci. Attano mārapāsena pamatte bandhati, pamattā vā bandhū etassāti pamattabandhu. Sattamasattāhato paraṃ satta ahāni sandhāyāha ‘‘aṭṭhame sattāhe’’ti na pana pallaṅkasattāhādi viya niyatakiccassa aṭṭhamasattāhassa nāma labbhanato. Sattamasattāhassa hi parato ajapālanigrodhamūle mahābrahmuno, sakkassa ca devarañño paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā ‘‘idāni satte dhammadesanāya mama visayaṃ atikkamāpessatī’’ti sañjātadomanasso hutvā ṭhito cintesi ‘‘handa dānāhaṃ naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama ca manoratho ijjhissatī’’ti. Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā ekaṃ antaṃ ṭhito ‘‘parinibbātu dāni bhante bhagavā’’tiādinā parinibbānaṃ yāci, taṃ sandhāya vuttaṃ ‘‘aṭṭhame sattāhe’’tiādi. Tattha ajjāti āyusaṅkhārossajjanadivasaṃ sandhāyāha. Bhagavā cassa abhisandhiṃ jānantopi [Pg.151] taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha ‘‘na tāvāha’’ntiādi.

168. 以令行无益之事、毁坏功德而杀害，或以阻碍离贪，因其为出生之缘，而犹如在在处处杀害已生者，故说“杀者是为魔罗(Māra)”。因其极恶，故名“恶者”(Pāpimā)。因具足黑法，故名“黑者”(Kaṇho)。因其令离贪等功德终结，故名“终结者”(Antako)。众生不从其引致无益之行中解脱，故名“不解脱者”(Namuci)。以其魔索系缚放逸者，或放逸者是其亲友，故名“放逸之友”(Pamattabandhu)。此处说“第八个七日”，是指第七个七日之后的七日，而非像结跏趺坐七日等有特定任务的第八个七日。因为在第七个七日之后，（魔罗）得知世尊在阿迦巴喇榕树(ajapālanigrodha)下已应允大梵天(Mahābrahmā)与天帝释(Sakka)说法，遂心生忧恼：“如今他将以说法，令众生超越我的境域。”于是他站着思索：“我当设法劝他般涅槃，如此他的心愿将改变，而我的心愿将得实现。”这样思惟后，他便到世尊跟前，立于一旁，以“世尊，请您现在般涅槃吧”等语请求般涅槃。此即“第八个七日”等语所指。于此，“今日”是指舍弃寿行之日。世尊虽知其意图，却不揭示，仅说明当时非般涅槃之时，而拒绝其请求。故说“我暂不……”等。

Maggavasena viyattāti saccasampaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavasena kilesānaṃ samucchedavinayanena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā, sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena ‘‘suta’’nti adhippetanti āha ‘‘tepiṭakavasenā’’ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tamevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena ‘‘suta’’nti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhadhammavasenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassāpi vā lokuttaradhammassa. Anudhammabhūtanti adhigamāya anurūpadhammabhūtaṃ. Anucchavikapaṭipadanti ca tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti tassā yathāvuttapaṭipadāya anurūpaṃ abhisallekhitaṃ appicchatādidhammaṃ. Caraṇasīlāti samādāya pavattanasīlā. Anu maggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminivipassanā, tassā caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā. Tassa vādo, catusaccadesanā.

“善巧”(viyattā)者，即以通达真谛而善巧。“已调伏”(vinītā)者，即以道调伏、断除诸烦恼而得调伏。“有无畏”(visāradā)者，即由证得圣道，于导师的教法中获得无畏；义即因远离了能导致畏惧的邪见、疑等恶法，而证得无畏的状态。依何“所闻”(suta)能出离轮回之苦，此处以最胜的解释，称之为“三藏”(tepiṭaka)。三藏是三部藏的集合，或三部藏即三藏，此即所谓三藏，依此而立。此即是那被称为“所闻”的三藏，因其应被听闻。所谓“法”(dhamma)，即教理之法。“持”者(dhārenti)，如置狮脂于金器中而不令其变坏，以善巧熟练的方式持守于心。如是，既已依教理法显示了多闻持法之相，今为显示证悟之法，故说“或”等语。“圣法”(ariyadhamma)指道果之法，或九种出世间法。“随顺法”(anudhammabhūtaṃ)指顺应于证悟之法。“相应的行道”(anucchavikapaṭipadā)即指观(vipassanā)法，或六种清净。“随法”(anudhammaṃ)指与上述行道相应的少欲等清净法。“行于戒”(caraṇasīlā)指受持并实行戒律者。或“随法”(anudhammā)指随顺道果之法，即导向出离的观(vuṭṭhānagāminīvipassanā)，行于此法者即“行于戒”。“自己导师之说”(attano ācariyavādaṃ)指自己导师——正等觉者之说。以教导含摄天人之世间的行仪，（世尊）是为导师(ācariya)。其学说，即四圣谛之教说。

Ācikkhissantīti ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā pabodhessantīti attho. Paññāpessantīti pajānāpessanti, saṅkāpessantīti attho. Paṭṭhapessantīti pakārehi ṭhapessanti, pakāsessantīti attho. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttāniṃ karissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Saha dhammenāti ettha dhamma-saddo kāraṇapariyāyo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu [Pg.152] (vibha. 270) viyāti āha ‘‘sahetukena sakāraṇena vacanenā’’ti. Sappāṭihāriyanti sanissaraṇaṃ, yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetudāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti. Tenāha ‘‘niyyānikaṃ katvā dhammaṃ desessantī’’ti, navavidhaṃ lokuttaradhammaṃ pabodhessantīti attho. Ettha ca ‘‘paññāpessantī’’tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadāni. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ ‘‘dvādasapadāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā’’ti (netti. saṅkhāre).

他们将开示：即从一开始讲述，意思是依自己所学之法教导他人。他们将教导：即宣说，意思是正确地阐明巴利圣典。他们将令知晓：即使人知晓，意思是使人理解。他们将建立：即以各种方式确立，意思是使其显现。他们将揭示：即将其显露。他们将分别：即将其分明。他们将阐明：即将不显而深奥的义理变得浅显明了。以法而言：此处“法”一词是“原因”的同义词，如“于因中之智即法无碍解”等处所说，故说“以有因、有缘之言语”。具神验：即有出离道，犹如驳斥他论后能确立自宗，如此以因与例证成就所证之义而说法。因此说“将法作为导向解脱之道而宣说”，意思是阐明九种出世间法。此处，以“令知晓”等六个词显示了六种义句，而开头的两个词则显示了六种文句。如此，便以释义之法总摄并展示了三藏佛语。如《导论》(Nettipakaraṇa)所说：“十二句经，皆为文与义。”

Sikkhattayasaṅgahitanti adhisīlasikkhādisikkhattayasaṅgahaṇaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajhānasukhavasena. Vuddhippattanti uḷārapaṇītabhāvagamanena sabbaso parivuddhiṃ upagataṃ. Sabbapāliphullaṃ viya abhiññāsampattivasena abhiññāsampadāhi sāsanābhivuddhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitanti bāhujaññaṃ. Tenāha ‘‘bahujanābhisamayavasenā’’ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthu vā puthuttaṃ bhūtaṃ pattanti puthubhūtaṃ. Tenāha ‘‘sabbākāra…pe… patta’’nti. Suṭṭhu pakāsitanti suṭṭhu sammadeva ādikalyāṇādibhāvena paveditaṃ.

含摄三学：即含摄增上戒学等三学。一切教法梵行：即没有遗漏的、作为导师教法的最殊胜修行。兴盛：即如实地增长。以禅悦为缘：即由于那些比丘们证得的禅定之乐。达到增长：即以广大殊胜的状态，完全达到极大的增长。犹如完全盛开的花朵：即凭借神通成就，由神通功德使教法的增长达到顶峰。以安立为缘：即以安立为基础，意思是达到了安立。广为人知：即因证悟而利益许多人。因此说：“以多数人领悟为缘”。普遍广大：即已经产生、成为普遍的，或者达到普遍的状态。因此说：“一切状态……乃至……达到”。极善阐明：即真实地以最初的善等特点阐明。

Āyusaṅkhāraossajjanavaṇṇanā

舍寿行释义

169. Satiṃ sūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthaṃ cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho, yato ime kāyādayo asubhādito sammadeva pariññātā, catubbidhampi sammāsatiṃ yathātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti yasmā imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ tāva mahābodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayanaṃ parisamāpitabbaṃ, taṃ [Pg.153] idāni māsattayeneva parisamāpanaṃ pāpuṇissati, tasmā abhāsi ‘‘visākhapuṇṇamāyaṃ parinibbāyissāmī’’ti, evaṃ buddhañāṇena paricchinditvā sabbabhāgena nicchayaṃ katvā. Āyusaṅkhāraṃ vissajjīti āyuno jīvitassa abhisaṅkhārakaṃ phalasamāpattidhammaṃ ‘‘na samāpajjissāmī’’ti vissajji taṃvissajjaneneva tena abhisaṅkhariyamānaṃ jīvitasaṅkhāraṃ ‘‘nappavattessāmī’’ti vissajji. Tenāha ‘‘tatthā’’tiādi. Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahattaṃ dassetuṃ ‘‘tadā kira…pe… kampitthā’’ti vuttaṃ. Sā pana jātikkhettabhūtā dasasahassī lokadhātu eva, na yā kāci, yā mahābhinīhāramahājātiādīsupi kampittha. Tadāpi tattikāya eva kampane kiṃ kāraṇaṃ? Jātikkhettabhāvena tasseva ādito pariggahassa katattā. Pariggahakaraṇaṃ cassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tāvatakameva jātikkhettaṃ ahosi. Tathā hi vuttaṃ ‘‘dasasahassī lokadhātū, nissaddā honti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī’’ti ca ādi (bu. vaṃ. 84-91). Udakapariyantaṃ katvā chappakārapavedhanena avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha ‘‘bhayajanako’’ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ. Na cettha kāci bherī ‘‘devadundubhī’’ti adhippetā, atha kho uppātabhāvena labbhamāno ākāsagato nigghosasaddo. Tenāha ‘‘devo’’tiādi. Devoti megho. Tassa hi acchabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha ‘‘devo sukkhagajjitaṃ gajjī’’ti.

169. 善安立其念：“此由身等组成的、名为‘自体’的苦担，我已负荷如此之久，如今不应再负荷。为卸此担，我长久积集圣道资粮，今已通达此圣道。因已如实遍知此身等之不净等，故将四种正念如实善安立于其所缘。”以智决断：“因为负荷此名为‘自体’的苦担，其目的中之自利，已于大菩提树下圆满；而他利，即调伏佛所应度之众生，亦当圆满，如今仅需三月即可圆满。”故说：“我将于毘舍佉月圆日般涅槃。”如是以佛智决断，作此全面决定。舍寿行：对于寿命、生命之行，即果定法，世尊舍弃道：“我将不入此定。”仅以舍此定，世尊亦舍弃了那被造作的命行，说：“我将不令其继续。”故说“其时”等。因处所之广大与发生方式之广大，故有大地震动。此处为显示地震因处所广大而巨大，故说“那时……乃至……震动”。此乃作为世尊诞生领域(jātikkhetta)的万千世界，而非任何其他世界，此世界于大誓愿(mahābhinīhāra)、大出生(mahājāti)等时亦曾震动。那时为何仅此世界震动？因其作为诞生领域，从始即被摄受。而此摄受，当知乃法尔如是。过去诸佛亦有同样大小的诞生领域。诚如所说：“万千世界，寂静无扰……大海翻腾，万千世界震动”等。以水为界，以六种方式震动，令未离欲者生怖，故名“可怖”，此即“能生怖畏者”，故说“能生怖畏者”。天鼓(devabheri)：仅是天鼓(devadundubhi)之声的同义词。此处并非指某种名为“天鼓”的鼓，而是指因异相而有、来自空中的巨响。故说“天”等。天，即是云。因天空晴朗无雨，从干雷之声中发出，故有天鼓之名。故说“天作干雷鸣”。

Pītivegavissaṭṭhanti ‘‘evaṃ cirataraṃ kālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, idāni na cirasseva nikkhipissatī’’ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udānesi. Evaṃ pana udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ ‘‘kasmā’’tiādi vuttaṃ.

关于“喜悦所发”(Pītivegavissaṭṭhaṃ)：世尊心生喜悦，心想：“如此长久以来所负荷的、此名为‘自体’的苦担，如今不久即将放下。”世尊自然而然地发出充满喜悦的自说语(udāna)。为示通过如此自说，此义亦得成立，故义注中说“为何”等。

Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ ‘‘tulita’’nti vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ parito khaṇḍitabhāvena ‘‘paritta’’nti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya, vipulaphalatāya [Pg.154] ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato mahaggataṃ ‘‘atula’’nti vuttaṃ, tāni kāraṇāni rūpāvacarato āruppassa sātisayāni vijjantīti ‘‘arūpāvacaraṃ atula’’nti vuttaṃ, itarañca ‘‘tula’’nti, appavipākaṃ tīsupi kammesu yaṃ tanuvipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ, ukkaṭṭhanti dvidhā bhinditvā dvīsu bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ vuttanayeneva appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha ‘‘sambhavassa hetubhūta’’nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena, gocarāsevanāya ca nirato. Savipākaṃ samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ. Na ca taṃ kāmādibhavābhisaṅkhārakanti tato visesanatthaṃ ‘‘sambhava’’nti vatvā ‘‘bhavasaṅkhāra’’nti vuttaṃ. Ossajjīti ariyamaggena avassajji. Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃ kilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇaṃ avoca ‘‘ajjhattarato samāhito’’ti.

“称量”(Tulīyati)即“衡量”(tulanti)，为示“称量”(tula)一词是业格(kammasādhana)，故说“已称量”(tulitaṃ)。因其力用微小而有限。故因其周围被分割，而称“少量”(parittaṃ)。因能镇伏对立面、长时相续及果报广大，故非可称量，亦非有限。先前因种种原因，通常将广大心(mahaggataṃ)称为“不可称量”(atulaṃ)，而无色界(āruppa)比色界(rūpāvacara)更为殊胜之因亦存在，故说“无色界是不可称量”，其余则为“可称量”。于三种业中，果报微弱、低劣者，为可称量；果报众多、殊胜者，为不可称量。此处之中等者，应分作低劣与殊胜二种，分别归入此二部分。在低劣三法的释义中，应依所说之法，根据果报之多少来确定，由此了知可称量与不可称量之别。“能生”(Sambhavati)即从此处生起，故说“是能生之因”(sambhavassa hetubhūtaṃ)。“于内专注”(Niyakajjhattarato)谓于自相续法中，以观(vipassanā)的方式，并乐于行境而安住。有果报者，即仅能带来生命流转中果报的业，因其有果报之性，故为“能生”(sambhavaṃ)。此非欲界等之有行(bhavasaṅkhāra)，为作区别，故先说“能生”(sambhavaṃ)，后说“有行”(bhavasaṅkhāra)。“舍弃”(Ossajjī)谓以圣道舍弃。犹如铠甲般包裹自身而住，他破除了于自身生起的“自身所生”(attasambhavaṃ)的烦恼。为显示与破除烦恼同时发生的舍业，故说明此二者之因：“于内专注而心定”(ajjhattarato samāhito)。

Tīrentoti ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā vīmaṃsanto. ‘‘Tulento tīrento’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘pañcakkhandhā’’ti ādiṃ vatvā bhavasaṅkhārassa avassajjanākāraṃ sarūpato dassesi. ‘‘Eva’’ntiādinā pana udānavaṇṇanāyaṃ ādito vuttamatthaṃ nigamanavasena dassesi.

“审察”(Tīrento)谓思量“生起是怖畏，不生起是安稳”等而进行审察。“称量、审察”(Tulento tīrento)等是简略之说，为详细阐述此义，故说“五蕴”等，如实显示有行(bhavasaṅkhāra)的舍弃方式。“如是”(Evaṃ)等，则是在《自说语》的释义中，以总结的方式呈现最初所说之义。

Mahābhūmicālavaṇṇanā

大地震动释义

171. Yanti karaṇe vā adhikaraṇe vā paccattavacananti adhippāyena āha ‘‘yena samayena, yasmiṃ vā samaye’’ti. Ukkhepakavātāti udakasandhārakavātaṃ upacchinditvā ṭhitaṭṭhānato khepakavātā. ‘‘Saṭṭhi…pe… bahala’’nti idaṃ tassa vātassa ubbedhappamāṇameva gahetvā vuttaṃ, āyāmavitthārato pana dasasahassacakkavāḷappamāṇampi udakasandhārakavātaṃ upacchindatiyeva. Ākāseti pubbe vātena patiṭṭhitokāse. Puna vātoti ukkhepakavāte tathākatvā vigate udakasandhārakavāto puna ābandhitvā [Pg.155] gaṇhāti yathā taṃ udakaṃ na bhassati, evaṃ utthambhentaṃ ābandhanavitānavasena bandhitvā gaṇhāti. Tato udakaṃ uggacchatīti tato ābandhitvā gahaṇato tena vātena utthambhitaṃ udakaṃ uggacchati upari gacchati. Hotiyevāti antarantarā hotiyeva. Bahalabhāvenāti mahāpathaviyā mahantabhāvena. Sakalā hi mahāpathavī tadā oggacchati, uggacchati ca, tasmā kampanaṃ na paññāyati.

171. “Yanti”是在工具格(karaṇa)或处所格(adhikaraṇa)中的个别词(paccattavacanaṃ)，其意是说“在某个时候”(yena samayena)或“在某个时节”(yasmiṃ vā samaye)。“上举风”(Ukkhepakavāta)是指切断承水风后，从其所在处掀起的风。“六十……乃至……厚”这句话只是就那风的高度而言，至于长宽，它甚至能切断一万个轮围世界(cakkavāḷa)范围的承水风。“在虚空”(Ākāseti)是指先前被风固定的空间。“又，风”(Puna vāto)是指当上举风如此作用后消失时，承水风又重新系缚住水，就像用绳索和篷帐来捆绑支撑，不让水散落一样。“于是水上升”(Tato udakaṃ uggacchati)是指从那时被系缚住开始，被那风支撑的水向上升起。“确实会发生”(Hotiyeva)是指时而发生。“由于厚重”(Bahalabhāvena)是指大地的巨大。因为那时整个大地都在下沉和上升，所以震动不显现。

Ijjhanassāti icchitatthasijjhanassa. Anubhavitabbassaissariyasampattiādikassa. Parittāti paṭiladdhamattā nātisubhāvitā. Tathā ca bhāvanā balavatī na hotīti āha ‘‘dubbalā’’ti. Saññāsīsena hi bhāvanā vuttā. Appamāṇāti paguṇā subhāvitā. Sā hi thirā daḷhatarā hotīti āha ‘‘balavā’’ti. ‘‘Parittā pathavīsaññā, appamāṇā āposaññā’’ti desanāmattameva, āposaññāya pana subhāvitāya pathavīkampo sukheneva ijjhatīti ayamettha adhippāyo veditabbo. Saṃvejento dibbasampattiyā pamattaṃ sakkaṃ devarājānaṃ. Vīmaṃsanto vā tāvadeva samadhigataṃ attano iddhibalaṃ. Mahāmoggallānattherassa pāsādakampanaṃ pākaṭanti taṃ anāmasitvā saṅgharakkhitasāmaṇerassa pāsādakampanaṃ dassetuṃ ‘‘so kirāyasmā’’tiādi vuttaṃ. Pūtimisso gandho etassāti pūtigandho, tena pūtigandheneva adhigatamātukucchisambhavaṃ viya gandheneva sīsena, ativiya dārako evāti attho.

“成就”(Ijjhanassa)是指达成所愿。“应享有的”是指主权、财富等。“有限的”(Parittā)是指仅获得少量而未善加修习。因此修习不强，故说“微弱”(dubbalā)。因为修习是以想为首而说。“无量的”(Appamāṇā)是指已熟练、善加修习。此修习坚固、更强有力，故说“有力”(balavā)。“有限的地想，无量的水想”仅是教说而已，此处应了知的含义是：若水想善加修习，则大地之震动就能轻易成就。“令其悚然”(Saṃvejento)是指令那位因天界财富而放逸的天帝释(Sakka)感到悚然。“或审察”(Vīmaṃsanto vā)是指审察自己当下证得的神通力。大目犍连(Mahāmoggallāna)长老震动宫殿之事广为人知，为不提及此事，而显示僧护(Saṅgharakkhita)沙弥(sāmaṇera)震动宫殿之事，故说“彼具寿……”(so kirāyasmā)等。“有腐臭气味者”(pūtigandho)即其身有腐臭之气。由于那腐臭之气，就如同仅凭气味便知其从母胎所生，意思是说他实在还是个非常年幼的孩子。

Ācariyanti ācariyūpadesaṃ. Iddhābhisaṅkhāro nāma iddhividhappaṭipakkhādībhāvena icchitabbo, so ca upāye kosallassa attanā na sammā uggahitattā na tāva sikkhitoti āha ‘‘asikkhitvāva yuddhaṃ paviṭṭhosī’’ti. ‘‘Pilavanta’’nti iminā sakalameva pāsādavatthuṃ udakaṃ katvā adhiṭṭhātabbapāsādova tattha pilavatīti dasseti. Adhiṭṭhānakkamaṃ pana upamāya dassento ‘‘tāta…pe… jānāhī’’ti āha. Tattha kapallakapūvanti āsittakapūvaṃ, taṃ pacantā kapāle paṭhamaṃ kiñci piṭṭhaṃ ṭhapetvā anukkamena vaḍḍhetvā antantena paricchindanti pūvaṃ samantato paricchinnaṃ katvā ṭhapenti, evaṃ ‘‘āpokasiṇavasena ‘pāsādena patiṭṭhitaṭṭhānaṃ udakaṃ hotū’ti adhiṭṭhahanto samantato pāsādassa yāva pariyantā yathā udakaṃ hoti, tathā adhiṭṭhātabba’’nti upamāya upadisati.

“师”(Ācariyaṃ)是指师长的教导(ācariyūpadesaṃ)。“神通之行”(Iddhābhisaṅkhāro)是指应以对治神通类别等方式来希求，而他自己因为未能善巧掌握方法，所以尚未修习，因此说“你未经修习就投入战斗”。“浮动”(Pilavantaṃ)一词表明，将整个宫殿的地基都变成水，所应作意的宫殿就在那里浮动。接着用比喻说明作意的方法，说“孩子……你要知道”。此处的“瓦片饼”(kapallakapūvaṃ)是指煎饼(āsittakapūvaṃ)，做饼的人先在瓦片上放一点面糊，然后逐渐扩大，最后切齐边缘，使饼的四周完整。这是用比喻来教导：“应以水遍(āpokasiṇa)的方式作意：‘愿宫殿的立足之处变为水！’在作意时，应使宫殿四周乃至边界都变成水。”

Mahāpadāne [Pg.156] vuttamevāti ‘‘dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamatī’’ti (dī. ni. 2.18) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhatī’’ti (dī. ni. 2.18), tathā ‘‘dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamatī’’ti (dī. ni. 2.30) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhatī’’ti (dī. ni. 2.32) ca mahābodhisattassa gabbhokkantiyaṃ, abhijātiyañca dhammatāvasena mahāpadānepathavīkampassa vuttattā itaresupi catūsu ṭhānesu pathavīkampo dhammatāvasenevāti mahāpadāneatthato vuttaṃ evāti adhippāyo.

在《大本经》(Mahāpadāna)中已经说过：“诸比丘，此是法性(dhammatā)：当菩萨(bodhisatta)从兜率天(Tusita)身殁而入母胎时”，接着说：“此十千世界(dasasahassī lokadhātu)震动、大震动、遍震动”；同样，“诸比丘，此是法性：当菩萨从母胎出时”，接着说：“此十千世界震动、大震动、遍震动”。因为在大菩萨入胎与诞生时，大地之震动已依循法性而被说明，所以在其余四个场合，大地之震动也是依循法性，这便是《大本经》在义理上所说的含义。

Idāni nesaṃ pathavīkampanaṃ kāraṇato, pavattiākārato ca vibhāgaṃ dassetuṃ ‘‘iti imesū’’tiādi vuttaṃ. Dhātukopenāti ukkhepakadhātusaṅkhātāya vāyodhātuyā pakopena. Iddhānubhāvenāti ñāṇiddhiyā vā kammavipākajiddhiyā vā pabhāvena, tejenāti attho. Puññatejenāti puññānubhāvena, mahābodhisattassa puññabalenāti attho. Ñāṇatejenāti paṭivedhañāṇānubhāvena. Sādhukāradānavasenāti yathā anaññasādhāraṇena paṭivedhañāṇānubhāvena abhihatā mahāpathavī abhisambodhiyaṃ akampittha, evaṃ anaññasādhāraṇena desanāñāṇānubhāvena abhihatā mahāpathavī akampittha, taṃ panassā sādhukāradānaṃ viya hotīti ‘‘sādhukāradānavasenā’’ti vuttaṃ.

如今，为说明此等大地振动的原因与发生之相，故说“于此等中”等。“以界扰动故”，指由名为“掀动界”的风界扰动所致。“以神通威力故”，意为以智神通或业报神通的威势，即威势之义。“以福德威力故”，指福德的威势，即大菩萨福德力之义。“以智慧威力故”，是以通达智的威势。“以作善哉声故”，意为：如同以不共他人的通达智威力所冲击，大地于证等正觉时震动；同样，以不共他人的说法智威力所冲击，大地亦震动，这就像是（大地）在给予“善哉”的赞叹，因此说“以作善哉声故”。

Yena pana bhagavā asītianubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇa- (dī. ni. 2.33; 3.198; ma. ni. 2.385) vicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhidhammakāyo puññamahattathāmamahattayasamahaāiddhimahattapaññāmahattānaṃ paramukkaṃsagato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho attano attabhāvasaññitaṃ khandhapañcakaṃ kappaṃ vā kappāvasesaṃ vā ṭhapetuṃ samatthopi saṅkhatadhammaṃ paṭijigucchanākārappavattena ñāṇavisesena tiṇāyapi amaññamāno āyusaṅkhārossajjanavidhinā nirapekkho ossajji. Tadanubhāvābhihatā mahāpathavī āyusaṅkhārossajjane akampittha, taṃ panassā kāruññasabhāvasaṇṭhitā viya hotīti vuttaṃ ‘‘kāruññasabhāvenā’’ti[Pg.157]. Yasmā bhagavā parinibbānasamaye catuvīsatikoṭisatasahassasaṅkhyā samāpattiyo samāpajji antarantarā phalasamāpattisamāpajjanena, tassa pubbabhāge sātisayaṃ tikkhaṃ sūraṃ vipassanāñāṇañca pavattesi, ‘‘yadatthañca mayā evaṃ sucirakālaṃ anaññasādhāraṇo paramukkaṃsagato ñāṇasambhāro sambhato, anuttaro ca vimokkho samadhigato, tassa vata me sikhāppattaphalabhūtā accantaniṭṭhā anupādisesanibbānadhātu ajja samijjhatī’’ti bhiyyo ativiya somanassappattassa bhagavato pītivipphārādiguṇavipulatarānubhāvo parehi asādhāraṇañāṇātisayo udapādi, yassa samāpattibalasamupabrūhitassa ñāṇātisayassa ānubhāvaṃ sandhāya idaṃ vuttaṃ ‘‘dveme piṇḍapātā samasamaphalā samasamavipākā’’tiādi (udā. 75), tasmā tassa ānubhāvena samabhihatā mahāpathavī akampittha. Taṃ panassā tassaṃ velāyaṃ ārodanākārappatti viya hotīti ‘‘aṭṭhamo ārodanenā’’ti vuttaṃ.

然而，世尊以八十随好庄严之三十二大士相(mahāpurisalakkhaṇa)，具足种种妙相之色身，圆满一切戒蕴等功德宝之法身，于福德、威力、名声、神通、智慧之宏大上达于顶峰，无与伦比、无双无对、无人可及，是阿罗汉、正等觉者。彼虽有能力令自身所依之五蕴延续一劫或一劫之余，却以厌离有为法之心，以殊胜智慧视之如草芥，无所顾恋地以舍寿行之法舍弃之。因其威力所冲击，大地于舍寿行时震动。这就像是（大地）安住于慈悲的自性中，故说“以慈悲自性故”。又，世尊于般涅槃时，入二十四亿百千等持，其间亦穿插证入果等持。在此之前，更生起极其敏锐、勇猛之观(vipassanā)智，思惟：“我为之长久以来积集了不共他人、登峰造极的智慧资粮，并证得了无上解脱，今日我那作为顶峰之果的究竟寂灭——无余依涅槃界(anupādisesanibbānadhātu)即将圆满。”由此，世尊生起愈发强烈的喜悦，喜悦遍满等功德之广大威力与超乎常人的殊胜智慧生起。针对此由等持力所资助的殊胜智慧之力，有言：“此二种施食，有等同之果，等同之报。”（《自说经》 Ud.75）等。是故，因其威力所冲击，大地发生震动。这就像是（大地）在彼时呈现哀号之相，故说“第八，以哀号故”。

Idāni saṅkhepato vuttamatthaṃ vivaranto ‘‘mātukucchiṃ okkamante’’tiādimāha. Ayaṃ panatthoti ‘‘sādhukāradānavasenā’’tiādinā vutto attho. Pathavīdevatāya vasenāti ettha samuddadevatā viya mahāpathaviyā adhidevatā kira nāma atthi. Tādise kāraṇe sati tassā cittavasena ayaṃ mahāpathavī saṅkampati sampakampati sampavedhati, yathā vātavalāhakadevatānaṃ cittavasena vātā vāyanti, sītuṇhaabbhavassavalāhakadevatānaṃ cittavasena sītādayo bhavanti. Tathā hi visākhapuṇṇamāyaṃ abhisambodhiatthaṃ bodhirukkhamūle nisinnassa lokanāthassa antarāyakaraṇatthaṃ upaṭṭhitaṃ mārabalaṃ vidhamituṃ –

如今，为阐明已简说之义，而说“入母胎时”等。此义即由“以作善哉声故”等句所说之义。“以地神力故”者，此处，据说有如海神般名为大地主宰神(mahāpathaviyā adhidevatā)者。当有如是因缘时，因彼心力，此大地动、摇、震，犹如因风云神之心力而风起，因寒热雨云神之心力而有寒冷等。诚然，于毘舍佉(Visākhā)月圆日，为摧破前来为坐于菩提树下、欲证等觉之世间导师制造障碍的魔军——

‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124) –

“此地无心识，不知乐与苦；亦由我施力，令其七度震。”（行藏 1.124）

Vacanasamanantaraṃ mahāpathavī bhijjitvā saparisaṃ māraṃ parivattesi. Etanti sādhukāradānādi. Yadipi natthi acetanattā, dhammatāvasena pana vuttanayena siyāti sakkā vattuṃ. Dhammatā pana atthato dhammasabhāvo, so puññadhammassa vā ñāṇadhammassa vā ānubhāvasabhāvoti. Tayidaṃ sabbaṃ vicāritameva, evañca katvā –

话音刚落，大地裂开，将魔罗(Māra)及其眷属一并倾覆。此即作善哉声等。纵然（大地）因无心识而（本身）不能，然亦可谓：依于法性(dhammatā)，亦能如前所述而有。所谓法性，义即法之自性，彼即福德法或智慧法之威力自性。此等皆已审察，如是思已——

‘‘Ime [Pg.158] dhamme sammasato, sabhāvasarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampathā’’ti. (bu. vaṃ. 1.166);

“审察此等诸法之自性、真味与行相，由法威力，愿此万界大地皆震动。”（《佛种姓经》 Bu.1.166）

Ādi vacanañca samatthitaṃ hoti.

最初之言亦得以成立。

Niddiṭṭhanidassananti niddiṭṭhassa atthassa niyyātanaṃ, nigamananti attho. Ettāvatāti pathavīkampādiuppādajananena ceva pathavīkampassa bhagavato hetunidassanena ca. ‘‘Addhā ajja bhagavatā āyusaṅkhāro ossaṭṭho’’ti sallakkhesi pārisesañāyena. Evañhi tadā thero tamatthaṃ vīmaṃseyya nāyaṃ bhūmikampo dhātuppakopahetuko tassa apaññāyamānarūpattā, bāhirakopi isi evaṃ mahānubhāvo buddhakāle natthi, sāsanikopi satthu anārocetvā evaṃ karonto nāma natthi, sesānaṃ pañcannaṃ idāni asambhavo, evaṃ bhūmikampo cāyaṃ mahābhiṃsanako salomahaṃso ahosi, tasmā pārisesato āha ‘‘ajja bhagavatā āyusaṅkhāro ossaṭṭhoti sallakkhesī’’ti.

“已指示之示现”(Niddiṭṭhanidassanaṃ)，是对已指示之义的交付，义即结论。“至此”(Ettāvatā)，是就地震等生起之因，以及地震是世尊之因的示现而言。他以剩余法(pārisesañāya)思量道：“诚然，今日世尊已舍寿行。”当时，长老应如是审察其义：此地震非因界扰动所致，因其相不显；佛陀时代亦无有如此大威神力之外道仙人；教内弟子亦无有不告知导师而行此事者；其余五种（原因）于今不可能。又，此次地震甚为恐怖，令人毛骨悚然。是故，经由剩余法，（经中）言：“他思量道：‘今日世尊已舍寿行。’”

Aṭṭhaparisavaṇṇanā

八众释义

172. Okāsaṃ adatvāti ‘‘tiṭṭhatu bhante bhagavā kappa’’ntiādi (dī. ni. 2.178) nayappavattāya therassa āyācanāya avasaraṃ adatvā. Aññānipi aṭṭhakāni sampiṇḍento hetuaṭṭhakato aññāni parisābhibhāyatanavimokkhavasena tīṇi aṭṭhakāni saṅgahetvā dassento ‘‘aṭṭha kho imā’’tiādimāha. ‘‘Āyasmato ānandassa sokuppattiṃ pariharanto vikkhepaṃ karonto’’ti keci sahasā bhaṇite balavasoko uppajjeyyāti.

172. “未给机会”(Okāsaṃ adatvā)，即未给长老机会，让他能以“世尊，请住世一劫”(tiṭṭhatu bhante bhagavā kappaṃ)等（《长部》2.178）方式提出请求。为总摄其他八法聚，即在八因之外，另摄集与众、胜处(abhibhāyatana)、解脱(vimokkha)相关的三组八法聚而开示，故说“实有此八”等。有人说：“（世尊此举是）为令具寿阿难(Ānanda)分心，以消除其愁忧。”（然而，）若仓促言说，恐会生起强烈愁忧。

Samāgantabbato, samāgacchatīti vā samāgamo, parisā. Bimbisārapamukho samāgamo bimbisārasamāgamo. Sesadvayepi eseva nayo. Bimbisāra…pe… samāgamādisadisaṃ khattiyaparisanti yojanā. Aññesu cakkavāḷesupi labbhateyeva satthu khattiyaparisādiupasaṅkamanaṃ. Ādito tehi saddhiṃ satthu bhāsanaṃ ālāpo. Kathanapaṭikathanaṃ sallāpo. Dhammupasañhitā pucchā paṭipucchā dhammasākacchā. Saṇṭhānaṃ paṭicca kathanaṃ saṇṭhānapariyāyattā [Pg.159] vaṇṇa-saddassa ‘‘mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.138) viya. ‘‘Tesa’’nti padaṃ ubhayapadāpekkhaṃ ‘‘tesampi lakkhaṇasaṇṭhānaṃ viya satthu sarīrasaṇṭhānaṃ, tesaṃ kevalaṃ paññāyati evā’’ti. Nāpi āmukkamaṇikuṇḍalo bhagavā hotīti yojanā. Chinnassarāti dvidhābhūtassarā. Gaggarassarāti jajjaritassarā. Bhāsantaranti tesaṃ sattānaṃ bhāsato aññaṃ bhāsaṃ. Vīmaṃsāti cintanā. ‘‘Kimatthaṃ…pe… desetī’’ti idaṃ nanu attānaṃ jānāpetvā dhamme kathite tesaṃ sātisayo pasādo hotīti iminā adhippāyena vuttaṃ? Yesaṃ attānaṃ ajānāpetvāva dhamme kathite pasādo hoti, na jānāpetvā, tādise sandhāya satthā tathā karoti. Tattha payojanamāha ‘‘vāsanatthāyā’’ti. Evaṃ sutopīti evaṃ aviññātadesako aviññātāgamanopi suto dhammo attano dhammasudhammatāyeva anāgate paccayo hoti suṇantassa.

“应当聚集”(Samāgantabbato)，或“聚集”(samāgacchatīti)，即是集会(samāgamo)，也就是大众(parisā)。以频婆娑罗(Bimbisāra)为首的集会，即是频婆娑罗集会。其余二者亦同此理。应结合为“频婆娑罗……等……集会等同于刹帝利(khattiya)众”。在其他的轮围(cakkavāḷa)也能遇到世尊与刹帝利们接近(upasaṅkamana)等事情。最初，世尊和他们交谈(ālāpa)，互相问答(sallāpa)，进行法义的讨论(dhammasākacchā)。依据外形(saṇṭhāna)来描述，是因为“vaṇṇa”一词是“saṇṭhāna”的同义词，就像“变化出一个巨大的象王的身形(hatthirājavaṇṇaṃ)”等等（《相应部》1.138）的说法一样。“他们”(Tesaṃ)这个词是双向关联的，意思是“他们的特征外貌(lakkhaṇasaṇṭhāna)就像世尊的身体外貌一样，只有他们才能被知晓”。也不应该理解为世尊佩戴着珠宝耳环(āmukkamaṇikuṇḍalo)等装饰品。“声音断裂”(Chinnassara)，是指声音分成两部分。“嘎嘎声”(Gaggarassara)，是指声音沙哑。“其他的语言”(Bhāsantara)，是指那些众生所说的语言之外的语言。“审察”(Vīmaṃsā)就是思惟(cintanā)。“为什么……开示”，这句话难道不是表明：在让他们了知（世尊的）身份之后再说佛法，他们就会生起极大的信心吗？对于有些人，不必让他们了知（世尊的）身份，听了佛法就能生起信心，世尊就是为了这样的众生而这样教导的。这样做的作用就像“为了熏习”(vāsanatthāya)所说的那样。像这样听闻佛法，即使还不了解其来源(aviññātadesaka)，也不知道其到来(aviññātāgamana)，这个佛法也会因为其自身的法之善法性，成为未来听闻者的助缘。

‘‘Ānandā’’tiādiko saṅgītianāruḷho pāḷidhammo eva tathā dassito. Esa nayo ito paresupi evarūpesu ṭhānesu.

“阿难”(Ānanda)等未被纳入结集(saṅgīti)的圣典法(pāḷidhamma)，即是如此被开示的。此后的其他类似之处，亦同此理。

Aṭṭhaabhibhāyatanavaṇṇanā

八胜处释义

173. Abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato, manāyatanadhammāyatanabhāvato vātipi sasampayuttaṃ jhānaṃ abhibhāyatanaṃ. Tenāha ‘‘abhibhavanakāraṇānī’’tiādi. Tāni hīti abhibhāyatanasaññitāni jhānāni. ‘‘Puggalassa ñāṇuttariyatāyā’’ti idaṃ ubhayatthāpi yojetabbaṃ. Kathaṃ? Paṭipakkhabhāvena paccanīkadhamme abhibhavanti puggalassa ñāṇuttariyatāya ārammaṇāni abhibhavanti. Ñāṇabaleneva hi ārammaṇābhibhavanaṃ viya paṭipakkhābhibhavo pīti.

173. “征服”，故为“征服者”(abhibhu)，此指预备定(parikammaṃ)或智(ñāṇaṃ)。此乃征服者之处，故为“胜处”(abhibhāyatana)，即禅那(jhānaṃ)。或，此乃应被征服之所缘处，故为“胜处”。因征服所缘，且为修行者殊胜之乐的立足处，或因其为意处、法处，故与其相应的禅那亦是“胜处”。因此说“征服之因”等。那些被称为“胜处”的，即是这些禅那。“因个人(puggala)之智优越”此句，应与两处结合。如何（结合）？（它们）以对治的方式征服敌对法，（并且）因个人之智优越而征服诸所缘。诚然，征服敌对法亦如征服所缘，皆凭智力。

Parikammavasena ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati, taṃ pana ajjhattaparikammavasena laddhaṃ [Pg.160] kasiṇanimittaṃ avisuddhameva hoti, na bahiddhāparikammavasena laddhaṃ viya visuddhaṃ.

依预备定(parikamma)而为“内色想者”，非依安止定(appanā)。以似相(paṭibhāganimitta)为所缘的安止定，不可能以内在为对象。而且，依内在预备定所获得的遍(kasiṇa)相，实为不清净，不像依外在预备定所获得的那样清净。

Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ, samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇaṃ vacanametaṃ. Yo ‘‘khippābhiñño’’ti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanaṃ appanaṃ neti.

“小的”(Parittāni)是指随所获得、仅如碗口大小。因此说“未增长的”。“仅依小的方式”是说：即使在颜色方面有作意，此胜处仍被称为是依小的方式。在此，小是征服的原因。无论对颜色有无作意，修习胜处仅可能由利慧者达成，而非他人，故说“智优越之个人(puggala)”。“征服后而入定”，于此，征服与入定，是指在证得近行定(upacārajjhāna)后立即生起安止禅那(appanājhāna)，故说“于此，随相生起即达安止”。“随相生起”此言，是安止定无间隔(parivāsa)之相的表述。被称为“速通达者”(khippābhiñño)之人，其胜处修习亦是智优越者的（修习）。“于此”即于此相中。“达安止”是引导修行至安止。

Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantarañca bhavaṅgaparivāsena, upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi parivāsitaparikammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamanato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. Saha nimittuppādenevāti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ, adhippāyo vuttanayeneva veditabbo, na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato. Samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāyavasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ pana ‘‘iminā tassa pubbābhogo kathito’’ti (dha. sa. aṭṭha. 204) vuttaṃ. Antosamāpattiyaṃ tathā ābhogābhāve kasmā ‘‘jhānasaññāyapī’’ti vuttanti āha ‘‘abhibhavana…pe… atthī’’ti.

于此，有人说：“当近行定生起时，缘于它而有二、三个最低的速行心路生起，这些都属于近行定。其后，无需经过有分心的间隔(parivāsa)与近行定的习行(āsevanā)，即有安止定生起，随相生起即达安止。”这仅是他们的个人意见。因为并不需要经过有间隔的预备定(parikamma)才进入安止心路，在近行定中，也并非绝对需要像在广大定与无量定中那样的省察(paccavekkhaṇā)。因此，在证得近行定后，经过数个有分心结束时达到安止者，被称为“于此，随相生起即达安止”。“随相生起”此言，是意趣说(adhippāyika)，非了义说(nītattha)。其意趣应依已说之理了知，因为在入定之内，当时不可能有那样的作意。应知，出定者的作意，是依前分修习之力，执取禅那刹那中现行的征服之相而转起。而在《阿毗达摩(Abhidhamma)义注》中说：“以此说明其前分作意。”(dha. sa. aṭṭha. 204) 若在入定之内无此作意，为何说“亦于禅那想”？（答）曰：“有征服……之义。”

Vaḍḍhitappamāṇānīti [Pg.161] vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhiṃ pāpitānīti tathā vaḍḍhanassevettha asambhavato. Tenāha ‘‘mahantānī’’ti. Bhattavaḍḍhitakanti bhuñjanabhājanaṃ vaḍḍhetvā dinnabhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.

“已增长的量”(Vaḍḍhitappamāṇāni)意为“广大的量”，而非指以一指、二指等方式令其增长，因为在此不可能有那样的增长。因此说“大的”。“增益食”(Bhattavaḍḍhitaka)是指在食器中增加饭量后给予的食物，意为一个座位上一个人所应食份量的一半。

Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī, saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanaṃ evettha alābhitā.

于色之想为“色想”(rūpasaññā)，有此想者为“有色想者”(rūpasaññī)。非“有色想者”即“无色想者”(arūpasaññī)。(世尊)以“想”为首而说禅那。于此，不生起色想，即是“未得”。

Bahiddhāva uppannanti bahiddhā vatthusmiṃyeva uppannaṃ. Abhidhamme pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni…pe… appamāṇāni suvaṇṇadubbaṇṇānī’’ti (dha. sa. 220) evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) ‘‘kasmā pana ‘yathā suttante ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānītiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā’ti codanaṃ katvā ‘ajjhattarūpānaṃ anabhibhavanīyato’ti kāraṇaṃ vatvā, tattha vā hi idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānīti tatrāpi idhāpi vuttāni. ‘Ajjhattaṃ rūpasaññī’ti idaṃ pana satthu desanāvilāsamattamevā’’ti vuttaṃ. Ettha ca vaṇṇābhogarahitāni, sahitāni ca sabbāni parittāni ‘‘parittāni suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā appamāṇāni ‘‘appamāṇāni suvaṇṇadubbaṇṇānī’’ti. Atthi hi so pariyāyo parittāni abhibhuyya tāni ce kadāci vaṇṇavasena ābhujitāni honti, suvaṇṇadubbaṇṇāni abhibhuyyāti. Pariyāyakathā hi suttantadesanāti. Abhidhamme (dha. sa. 222) pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti. Tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito. Abhidhamme pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni; sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ [Pg.162] ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. ‘‘Ajjhattarūpānaṃ anabhibhavanīyato’’ti idaṃ katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ, tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme (dha. sa. 223) vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhā rūpānaṃ viya abhūtattā. Desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathābhāvato. ‘‘Suvaṇṇadubbaṇṇānī’’ti eteneva siddhattā na nīlādi abhibhāyatanāni vattabbānīti ce? Taṃ na, nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā, appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ.

“于外生起”是指于外境中生起。但在阿毗达摩(Abhidhamma)中说：“内无色想者，观外色，或小，或美或丑……乃至……或无量，或美或丑”（《法集论》220），如此包含了四胜处(abhibhāyatana)之故，所以在阿毗达摩义注(abhidhammaṭṭhakathā)（《法集论义注》204）中，提出质问说：“为何不像经(suttanta)中所说‘内有色想者，观外色，或小……’等，而在此四胜处中，只说‘内无色想’呢？”然后以“因内色不可被胜伏”为由作答。于彼或于此，皆是外色应被胜伏，是故于彼于此皆必然言说。而“内有色想”一句，仅是导师说法的善巧而已。此处，所有不作意于色的、有色的微小之色，皆被称为“小、美或丑”；同样，无量之色亦被称为“无量、美或丑”。确实有此方便法门：胜伏微小之色，若彼等有时依颜色而被思惟，即是胜伏美色与丑色。因为经教是方便说。但在阿毗达摩（《法集论》222）中，因是无方便说，故不作意于色者与作意于色者被分别言说，因为二者在胜伏上确有差别。同样，此处因是方便说，解脱(vimokkha)亦有胜伏的方便法门，故以“内有色想”等语，于第一、第二胜处中摄入第一解脱；于第三、第四胜处中摄入第二解脱；于色胜处中摄入第三解脱，此皆由胜伏作用而摄入。但在阿毗达摩中，因是无方便说，为显示解脱与胜处不相混杂，故舍解脱而说胜处；所有解脱之事，皆于禅那(jhāna)与解脱的教说中说明。由此可知，“内有色想”所含的二胜处，在阿毗达摩的胜处中未被言及，而“有色者观诸色”等语，因是通说一切解脱之事的，故作此安立。“因内色不可被胜伏”一句，是说明为何处处皆说“观外色”，而从未说“观内色”的原因。因此，凡由其他原因所致者，皆以此原因为说。至于在阿毗达摩（《法集论》223）中仅说“内无色想”，乃是出于说法善巧之故，不应寻求其他原因，此即为明示此理。内色之所以不可被胜伏，是因为它们不像外色那样是真实存在的。说法善巧，当知是依所化众生之意乐，而有如上所述安立的方便说法。若问：“‘美或丑’已足，何须再说青等胜处？”答：不然。对于在青等上已作功行者，青等之相本身即是胜伏之因。对他们而言，胜伏之因并非彼等净与不净之色的小或无量，而正是青等之相。于此等小等遍处色中，为显示此等胜处依何等行者之性情而成，故说“于此等中”等。

Sabbasaṅgāhakavasenāti sakalanīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena cakkhuviññāṇādiviññāṇavīthiyā gahetabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena. Umāpupphanti atasipupphaṃ. Nīlameva hoti vaṇṇasaṅkarābhāvato. Bārāṇasisambhavanti bārāṇasiyaṃ samuṭṭhitaṃ.

以总摄而言，即以一切青色、青的显现、青的光彩之共通性而言。以色而言，即以自性色而言。以显现而言，即以应被见之性，以眼识等识路所能把握之性而言。以光彩而言，即以有光而照耀之性而言。优摩花(Umāpuppha)即亚麻花。因无杂色，故唯是青色。波罗奈(Bārāṇasi)所产，即于波罗奈城生起。

Ekaccassa ito bāhirakassa appamāṇaṃ ativitthāritaṃ kasiṇanimittaṃ olokentassa bhayaṃ uppajjeyya ‘‘kiṃ nu kho idaṃ sakalaṃ lokaṃ abhibhavitvā ajjhottharitvā gaṇhātī’’ti, tathāgatassa pana tādisaṃ bhayaṃ vā sārajjaṃ vā natthīti abhītabhāvadassanatthameva ānītāni.

若有某外道，观无量且极广大之遍处相(kasiṇanimitta)时，或生起恐惧：“此物难道要胜伏、覆盖、掌握整个世界吗？”然而，如来无如是恐惧或怯懦，此仅为显示无畏之状态而引。

Aṭṭhavimokkhavaṇṇanā

八解脱释义

174. Uttānatthāyeva [Pg.163] heṭṭhā atthato vibhattattā. Ekaccassa vimokkhoti ghosopi bhayāvaho vaṭṭābhiratabhāvato, tathāgatassa pana vimokkhe upasampajja viharatopi taṃ natthīti abhītabhāvadassanatthameva ānītāni.

174. 其义已甚明显，因下文已依义理作了分别。对某些人而言，仅“解脱”之声亦令人恐惧，因其乐于轮回故。然而，如来即使证入解脱而住，亦无此恐惧，此乃为显示无畏之状态而引。

Ānandayācanakathāvaṇṇanā

阿难祈请事释义

178. Bodhīti sabbaññutaññāṇaṃ. Tañhi ‘‘catumaggañāṇapaṭivedha’’ntveva vuttaṃ sabbaññutaññāṇappaṭivedhassa taṃmūlakattā. Evaṃ vuttabhāvanti ‘‘ākaṅkhamāno ānanda tathāgato kappaṃ vā tiṭṭheyyā’’ti (dī. ni. 2.166) evaṃ vuttabhāvaṃ.

178. 菩提(Bodhi)即是一切知智(sabbaññutaññāṇa)。因其以证得四道智为根本，故被称为“四道智的证得”。所谓“如是说”，是指（经中）所说：“阿难(Ānanda)，如来若欲，可住寿一劫”（《长部》2.166）之事。

179. Tampi oḷārikanimittaṃ kataṃ tassa mārena pariyuṭṭhitacetaso na paṭividdhaṃ na sallakkhitaṃ.

179. 那粗相(oḷārikanimitta)之所以未被他通达、觉察，是因为他的心被魔罗(Māra)所扰乱。

183. Ādikehīti evamādīhi mittāmaccasuhajjāhi. Piyāyitabbato piyehi. Manavaḍḍhanato manāpehi. Jātiyāti jātianurūpagamanena. Nānābhāvo visuṃbhāvo asambaddhabhāvo. Maraṇena vinābhāvoti cutiyā tenattabhāvena apunarāvattanato vippayogo. Bhavena aññathābhāvoti bhavantaraggahaṇena purimākārato aññākāratā ‘‘kāmāvacarasatto rūpāvacaro hotī’’tiādinā, tatthāpi ‘‘manusso devo hotī’’tiādināpi yojetabbo. Kutettha labbhāti kuto kuhiṃ kismiṃ nāma ṭhāne ettha etasmiṃ khandhappavatte ‘‘yaṃ taṃ jātaṃ…pe… mā palujjī’’ti laddhuṃ sakkā. Na sakkā eva tādisassa kāraṇassa abhāvatoti āha ‘‘netaṃ ṭhānaṃ vijjatī’’ti. Evaṃ acchariyabbhutadhammaṃ tathāgatassāpi sarīraṃ, kimaṅgaṃ pana aññesanti adhippāyo. ‘‘Paccāvamissatī’’ti netaṃ ṭhānaṃ vijjati satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā āyusaṅkhārānaṃ ossaṭṭhattā, buddhakiccassa ca pariyosāpitattā. Na hettha māsattayato paraṃ buddhaveneyyā labbhantīti.

183. 以“初”等词，是指亲友、同僚、善友等。因应被喜爱，故为“可爱者”。因令心增长，故为“可意者”。以“种姓”，是指与出身相应的行为。“各异”，即是分离、不相连。“以死而别离”，是指因死亡，彼自体不再复返而分离。“以有而变异”，是指因受生于他有，而形态异于先前，例如“欲界有情成为色界有情”等，亦可配合“人成为天”等来理解。“于何处可得”，即于此五蕴相续中，在何处能得“凡已生者……愿其不坏”？实不可得，因无此理，故说“无有是处”。此意为：连如来的身体都有此（无常的）希有未曾有法，何况他人呢？“将返回”，无有是处，因已正念现前，以智慧决择，舍弃了寿行，且佛事已毕。此后三个月，再无佛陀所应教化之众生可得。

184. Sāsanassa ciraṭṭhiti nāma sasambhārehi ariyamaggadhammehi kevalehīti āha ‘‘sabbaṃ lokiyalokuttaravaseneva kathita’’nti lokiyāhi [Pg.164] sīlasamādhipaññāhi vinā lokuttaradhammasamadhigamassa asambhavato.

184. 所谓教法的长久住世，唯指凭借具足资粮的圣道诸法。因此说“一切皆依世间与出世间而说”，因为若无世间的戒、定、慧，则不可能证得出世间法。

Tatiyabhāṇavāravaṇṇanā niṭṭhitā.

第三诵品释义终。

Nāgāpalokitavaṇṇanā

龙回顾释义

186. Nāgāpalokitanti nāgassa viya apalokitaṃ, hatthināgassa apalokanasadisaṃ apalokananti attho. Āhaccāti phusitvā. Aṅkusakalaggāni viyāti aṅkusakāni viya aññamaññasmiṃ laggāni āsattāni hutvā ṭhitāni. Ekābaddhānīti aññamaññaṃ ekato ābaddhāni. Tasmāti gīvaṭṭhīnaṃ ekagghanānaṃ viya ekābaddhabhāvena, na kevalaṃ gīvaṭṭhīnaṃyeva, atha kho sabbānipi tāni buddhānaṃ ṭhapetvā bāhusandhiādikā dvādasa mahāsandhiyo, aṅgulisandhiyo ca itarasandhīsu ekābaddhāni hutvā ṭhitāni, yato nesaṃ pakatihatthīnaṃ koṭisahassabalappamāṇaṃ kāyabalaṃ hoti. Vesālinagarābhimukhaṃ akāsi kaṇṭakaparivattane viya kapilanagarābhimukhaṃ. Yadi evaṃ kathaṃ taṃ nāgāpalokitaṃ nāma jātaṃ? Tadajjhāsayaṃ upādāya. Bhagavā hi nāgāpalokitavaseneva apaloketukāmo jāto, puññānubhāvena panassa patiṭṭhitaṭṭhānaṃ parivatti, tena taṃ ‘‘nāgāpalokitaṃ’’ tveva vuccati.

186. “龙回顾”(Nāgāpalokita)是说如龙一般回顾，意即如象王回顾的样子。“触及”(Āhacca)即碰触。“如钩环相连”(Aṅkusakalaggāni viya)是说如钩环般互相连接、依附而立。“紧密相连”(Ekābaddhāni)即彼此紧密连接。因此，犹如颈骨浑然一体般紧密相连；不仅颈骨如此，诸佛除了肩关节等十二大关节及指关节外，其余关节亦皆紧密相连，是故其身力相当于百亿头凡象之力。他面向毗舍离城，其转身犹如在荆棘丛中一般，亦如（先前）面向迦毗罗卫城(Kapilanagara)时一样。若如此，为何称之为“龙回顾”呢？此乃依其意向而言。世尊本欲作龙回顾，然因其福德威力，其所立之处自行转动，是故仍称之为“龙回顾”。

‘‘Idaṃ pacchimakaṃ ānanda tathāgatassa vesāliyā dassana’’nti nayidaṃ vesāliyā apalokanassa kāraṇavacanaṃ anekantikattā, bhūtakathanamattaṃ panetaṃ. Maggasodhanavasena taṃ dassetvā aññadevettha apalokanakāraṇaṃ dassetukāmo ‘‘nanu cā’’tiādimāha. Taṃ taṃ sabbaṃ pacchimadassanameva anukkamena kusināraṃ gantvā parinibbātukāmatāya tato tato nikkhantattā. ‘‘Anacchariyattā’’ti iminā yathāvuttaṃ anekantikattaṃ pariharati, tayidaṃ sodhanamattaṃ. Idaṃ panettha aviparītaṃ kāraṇanti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Na hi bhagavā sāpekkho vesāliṃ apalokesi, ‘‘idaṃ pana me gamanaṃ apunarāgamana’’nti dassanamukhena bahujanahitāya bahujanasukhāya lokānukampāya apalokesi. Tenāha ‘‘apica vesālirājāno’’tiādi.

“阿难，此为如来最后一次观毗舍离。”——此言并非回顾毗舍离的唯一原因，因其不具决定性，仅是如实陈述。为澄清此点，并欲开示回顾的另一因由，故说“难道不是……”等语。此后所见皆为最后之见，因世尊将次第离开诸地，前往古西那罗(Kusinārā)趣入般涅槃。通过说“此非奇事”，排除了前述的非唯一性，这仅是一种澄清。为开示此中真实的因由，故说“再者……”等语。世尊回顾毗舍离并非出于贪恋，而是为多数人的利益，为多数人的安乐，为慈愍世间，以示“我此行将不再复返”而回顾。因此说“再者，毗舍离诸王……”等。

Antakaroti [Pg.165] sakalavaṭṭadukkhassa sakasantāne, parasantāne ca vināsakaro abhāvakaro. Buddhacakkhudhammacakkhudibbacakkhumaṃsacakkhusamantacakkhusaṅkhātehi pañcahi cakkhūhi cakkhumā. Savāsanānaṃ kilesānaṃ samucchinnattā sātisayaṃ kilesaparinibbānena parinibbuto.

（佛是）终结者(Antakaro)，于自、他相续中，是摧毁、灭除一切轮回之苦者。因具足佛眼、法眼、天眼、肉眼、普眼此五眼，故称具眼者(Cakkhumā)。因连同习气已断尽诸烦恼，故由超胜的烦恼寂灭而般涅槃。

Catumahāpadesavaṇṇanā

四大教示释义

187. Mahāokāseti mahante okāse. Mahantāni dhammassa patiṭṭhāpanaṭṭhānāni. Yesu patiṭṭhāpito dhammo nicchīyati asandehato, kāni pana tāni? Āgamanavisiṭṭhāni suttotaraṇādīni. Dutiyavikappe apadisantīti apadesā, ‘‘sammukhā metaṃ āvuso bhagavato suta’’ntiādinā kenaci ābhatassa ‘‘dhammo’’ti vinicchinane kāraṇaṃ. Kiṃ pana tanti? Tassa yathābhatassa suttotaraṇādi eva. Yadi evaṃ kathaṃ cattāroti? Yasmā dhammassa dve samparāyā satthā, sāvakā ca, tesu ca sāvakā saṅghagaṇapuggalavasena tividhā, evaṃ ‘‘tumhākaṃ mayā yaṃ dhammo paṭiggahito’’ti apadisitabbānaṃ bhedena cattāro. Tenāha ‘‘sammukhā me taṃ āvuso bhagavato suta’’ntiādi. Tathā ca vuttaṃ nettiyaṃ ‘‘cattāro mahāpadesā buddhāpadeso saṅghāpadeso sambahulattherāpadeso ekattherāpadeso. Ime cattāro mahāpadesā’’ti (netti. 18) buddho apadeso etassāti buddhāpadeso. Esa nayo sesesupi. Tenāha ‘‘buddhādayo…pe… mahākāraṇānī’’ti.

187. “大处”(Mahāokāsa)即广大之处，是确立法之广大根据地。于此确立之法，得以决定而无疑。此等根据地为何？即殊胜的传承、对照经典等。于第二种分别中，“教示”(apadesa)即是引证，例如以“贤友，我亲从世尊听闻……”等所引之言，作为判断其是否为“法”的根据。那么，标准为何？即应对其所引之言对照经典等。若尔，何以有四种？因为法的来源有二：导师与声闻。声闻又分为僧团、众多（长老）及个人三种。如此，依所引述者之不同而有四种。故云“贤友，我亲从世尊处听闻……”等。如《导论》(Netti)所言：“有四大教示：佛陀教示、僧团教示、众多长老教示、一长老教示。此为四大教示。”（Netti. 18）“佛陀教示”即以佛陀为所引证者，余者类推。故云“佛陀等……为大因缘”。

188. Neva abhinanditabbanti na sampaṭicchitabbaṃ. Ganthassa sampaṭicchanaṃ nāma savananti āha ‘‘na sotabba’’nti. Padabyañjanānīti padāni ca byañjanāni ca, atthapadāni, byañjanapadāni cāti attho. Pajjati attho etehīti padāni, akkharādīni byañjanapadāni. Pajjitabbato padāni, saṅkāsanādīni atthapadāni. Aṭṭhakathāyaṃpana ‘‘‘padasaṅkhātāni byañjanānī’ti byañjanapadāneva vuttānī’’ti keci, taṃ na, atthaṃ byañjentīti byañjanāni, byañjanapadāni, tehi byañjitabbato byañjanāni, atthapadānīti ubhayasaṅgahato. Imasmiṃ ṭhāneti tenābhatasuttassa imasmiṃ padese. Pāḷi vuttāti kevalo pāḷidhammo pavatto. Attho vuttoti pāḷiyā attho pavatto niddiṭṭho. Anusandhi kathitoti yathāraddhadesanāya, upari desanāya ca anusandhānaṃ kathitaṃ sambandho kathito[Pg.166]. Pubbāparaṃ kathitanti pubbenāparaṃ avirujjhanañceva visesādhānañca kathitaṃ pakāsitaṃ. Evaṃ pāḷidhammādīni sammadeva sallakkhetvā gahaṇaṃ sādhukaṃ uggahaṇanti āha ‘‘suṭṭhu gahetvā’’ti. Sutte otāretabbānīti ñāṇena sutte ogāhetvā tāretabbāni, taṃ pana ogāhetvā taraṇaṃ tattha otaraṇaṃ anuppavesanaṃ hotīti vuttaṃ ‘‘sutte otāretabbānī’’ti. Saṃsandetvā dassanaṃ sandassananti āha ‘‘vinaye saṃsandetabbānī’’ti.

188. “不应欢喜”即不应接受。接受文句即是听闻，故云“不应听”。“文句”(Padabyañjanāni)指文与句，意即义理之文与字句之文。义理因此而得通达，故称为“文”(pada)；字母等为字句之文。因其应被通达，故称为“文”；阐释等为义理之文。于义注中，有人言“‘计为文之句’仅指字句之文”，此说不然。因其能彰显义理，故称“句”(byañjana)，此为字句之文；因其应被彰显，故称“句”，此为义理之文。故此词含摄二者。所谓“应与经对照”(sutte otāretabbāni)，即以智慧深入经典而衡量之；此深入衡量，即是契入，故云“应与经对照”。所谓“对照”，即比较而显示之义，故云“应与律对照”(vinaye saṃsandetabbānī)。

Kiṃ pana taṃ suttaṃ, ko vā vinayoti vicāraṇāya ācariyānaṃ matibhedamukhena tamatthaṃ dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Vinayoti vibhaṅgapāṭhamāha. So hi mātikāsaññitassa suttassa atthasūcanato ‘‘sutta’’nti vattabbataṃ arahati. Vividhanayattā, visiṭṭhanayattā ca vinayo, khandhakapāṭho. Evanti evaṃ suttavinayesu pariggayhamānesu vinayapiṭakampi na pariyādīyati parivārapāḷiyā asaṅgahitattā. Suttantābhidhammapiṭakāni vā suttaṃ atthasūcanādiatthasambhavato. Evampīti ‘‘suttantābhidhammapiṭakāni suttaṃ, vinayapiṭakaṃ vinayo’’ti evaṃ suttavinayavibhāge vuccamānepi. Na tāva pariyādīyantīti na tāva anavasesato pariggayhanti, kasmāti āha ‘‘asuttanāmakañhī’’tiādi. Yasmā ‘‘sutta’’nti imaṃ nāmaṃ anāropetvā saṅgītampi jātakādibuddhavacanaṃ atthi, tasmā vuttanayena tīṇi piṭakāni na pariyādiṇṇānīti. Suttanipātaudānaitivuttakādīni dīghanikāyādayo viya suttanāmaṃ āropetvā asaṅgītānīti adhippāye panettha jātakādīhi saddhiṃ tānipi gahitāni. Buddhavaṃsacariyāpiṭakānaṃ panettha aggahaṇe kāraṇaṃ maggitabbaṃ, kiṃ vā tena magganena? Sabbopāyaṃ vaṇṇanānayo theravādaṃ dassanamukhena paṭikkhitto evāti.

然则何者为经？何者为律？为通过诸师的见解差异以阐明此义，故说“于此”等语。所谓律，是指《分别》(Vibhaṅga)。其能提示作为总纲之经的意义，故堪称为“经”。因有种种行仪、殊胜行仪，故《犍度》亦为律。如是，在经和律中进行归纳时，律藏也不能完全包含，因其未含摄《附随》(Parivāra)。或者，经藏和论藏因能显明意义等，故亦可称为经。即便如此说“经藏和论藏是经，律藏是律”，亦未能完全含摄。为何？如言“因有未冠‘经’名者”等。因为尚有未冠以“经”之名而结集的佛语，如《本生》(Jātaka)等，故以上述方法，三藏未能被完全含摄。此处的意图是，《经集》(Suttanipāta)、《自说》(Udāna)、《如是语》(Itivuttaka)等，不像《长部》(Dīghanikāya)等那样被冠以“经”之名而结集，故它们与《本生》等一并被包含在内。至于《佛史》、《所行藏》未被纳入的原因，应当探寻，然探寻又有何用？总之，此释义之法，已通过上座部(Theravāda)的观点被驳斥了。

Atthīti kiṃ atthi, asuttanāmakaṃ buddhavacanaṃ natthi evāti dasseti. Tathā hi nidānavaṇṇanāyaṃ (dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā) amhehi vuttaṃ ‘‘suttanti sāmaññavidhi, visesavidhayo pare’’ti. Taṃ sabbaṃ paṭikkhipitvā ‘‘suttanti vinayo’’tiādinā vuttaṃ saṃvaṇṇanānayaṃ ‘‘nāyamattho idhādhippeto’’ti paṭisodhetvā. Vineti etena kileseti vinayo, kilesavinayanūpāyo, so eva ca naṃ karotīti kāraṇanti āha ‘‘vinayo pana kāraṇa’’nti.

“有”(atthi)是何义？此为表明，名为“非经”的佛语实不存在。诚然，于《因缘释义》(Nidānavaṇṇanā)（《长部复注》(Dīghanikāya-ṭīkā)初次大结集故事释义；《显义灯》(Sāratthadīpanī)初次大结集故事释义）中，我等曾言：“经为通则，余为别则。” 驳斥所有此等说法，并纠正“经即是律”等释义之法后，言：“此非此处之意。” 以之调伏烦恼，故名“律”(vinaya)，是调伏烦恼之方便。其本身即能成就此事，故为“原因”(kāraṇa)。因此说：“然律即是原因。”

Dhammeti [Pg.167] pariyattidhamme. Sarāgāyāti sarāgabhāvāya kāmarāgabhavarāgaparibrūhanāya. Saññogāyāti bhavasaṃyojanāya. Ācayāyāti vaṭṭassa vaḍḍhanatthāya. Mahicchatāyāti mahicchabhāvāya. Asantuṭṭhiyāti asantuṭṭhibhāvāya. Saṅgaṇikāyāti kilesasaṅgaṇagaṇasaṅgaṇavihārāya. Kosajjāyāti kusītabhāvāya. Dubbharatāyāti dupposatāya. Virāgāyāti sakalavaṭṭato virajjanatthāya. Visaññogāyāti kāmabhavādīhi visaṃyujjanatthāya. Apacayāyāti sabbassāpi vaṭṭassa apacayanāya, nibbānāyāti attho. Appicchatāyāti paccayappicchatādivasena sabbaso icchāpagamāya. Santuṭṭhiyāti dvādasavidhasantuṭṭhibhāvāya. Pavivekāyāti pavivittabhāvāya, kāyavivekāditadaṅgavivekādivivekasiddhiyā. Vīriyārambhāyāti kāyikassa ceva, cetasikassa ca vīriyassa paggahaṇatthāya. Subharatāyāti sukhaposanatthāya. Evaṃ yo pariyattidhammo uggahaṇadhāraṇaparipucchāmanasikāravasena yoniso paṭipajjantassa sarāgādibhāvaparivajjanassa kāraṇaṃ hutvā virāgādibhāvāya saṃvattati, ekaṃsato eso dhammo. Eso vinayo, sammadeva apāyādīsu apatanavasena dhāraṇato, kilesānaṃ vinayanato, satthu sammāsambuddhassa ovādānusiṭṭhibhāvato etaṃ satthusāsananti dhāreyyāsi jāneyyāsi, avabujjheyyāsīti attho. Catusaccassa sūcanaṃ suttanti āha ‘‘sutteti tepiṭake buddhavacane’’ti. Tepiṭakañhi buddhavacanaṃ saccavinimuttaṃ natthi. Rāgādivinayanakāraṇaṃ tathāgatena suttapadena pakāsitanti āha ‘‘vinayeti etasmiṃ rāgādivinayakāraṇe’’ti.

于法，即于所学之法。为贪，即为贪爱之状态，为增长欲贪、有贪。为结，即为有结。为积集，即为增长轮回。为大欲，即为大欲之状态。为不满足，即为不满足之状态。为群聚，即为烦恼群聚、众聚而住。为懈怠，即为懈怠之状态。为难养，即为难养之状态。为离贪，即为从一切轮回中离染。为离结，即为从欲、有等中解脱。为损减，即为损减一切轮回，义即涅槃。为少欲，即因资具少欲等而彻底断除欲求。为满足，即为十二种满足之状态。为远离，即为远离之状态，成就身远离等支分远离。为发起精进，即为策励身、心之精进。为易养，即为易于供养。如是，若人以学习、受持、遍问、作意等方式，如理行持所学之法，此法即成为远离贪爱等状态、导向离贪等状态的原因，此即是决定的法。此即是律，因其能正确地守护，令人不堕恶趣等；因其能调伏烦恼；因其是导师、正等觉者的教诫，故你当受持、了知、觉悟此为导师的教法。指示四谛者为经，故说“经，即于三藏佛语中”。三藏佛语实无离于谛者。调伏贪爱等的原因，由如来以经句阐明，故说“于律，即于此调伏贪爱等的原因中”。

Sutte osaraṇañcettha tepiṭake buddhavacane pariyāpannatāvaseneva veditabbaṃ, na aññathāti āha ‘‘suttapaṭipāṭiyā katthaci anāgantvā’’ti. Challiṃ uṭṭhapetvāti arogassa mahato rukkhassa tiṭṭhato upakkamena challiyā sakalikāya, papaṭikāya vā uṭṭhapanaṃ viya arogassa sāsanadhammassa tiṭṭhato byañjanamattena tappariyāpannaṃ viya hutvā challisadisaṃ pubbāparaviruddhatādidosaṃ uṭṭhapetvā paridīpetvā, tādisāni pana ekaṃsato guḷhavessantarādipariyāpannāni hontīti āha ‘‘guḷhavessantara…pe…paññāyantīti attho’’ti. Rāgādivinayeti rāgādīnaṃ vinayanatthe. Tadākāratāya na paññāyamānāni na dissamānāni chaḍḍetabbāni vajjitabbāni na gahetabbāni. Sabbatthāti sabbavāresu.

于此，“入经”(sutte osaraṇaṃ)应仅通过其被含摄于三藏佛语中来理解，而非以他法。故说：“于经的次第中未曾出现。” “揭起表皮”(Challiṃ uṭṭhapetvā)者，犹如以某种方式，从一棵挺立、健康的巨树上揭起树皮、木屑或鳞片；对于挺立、健康的教法之法也是如此，仅以文句相似，看似被含摄其中，实则揭示并阐明了如表皮般前后矛盾等过失。此类说法，实则决定属于“隐秘韦桑达拉”等所含摄者，故说：“隐秘韦桑达拉……乃至……可知，义即如此。” “于调伏贪等”，即为调伏贪等之目的。那些不以此相（即调伏贪等之相）而显现或可见者，应当舍弃、避免，不应执取。“于一切处”，即于一切情况。

Imasmiṃ [Pg.168] pana ṭhāneti imasmiṃ mahāpadesaniddesaṭṭhāne. ‘‘Sutte cattāro mahāpadesā’’tiādinā vuttampi avuttena saddhiṃ gahetvā pakiṇṇakakathāya mātikaṃ uddisati. Ñātuṃ icchito attho pañho, tassa vissajjanāni pañhābyākaraṇāni, atthasūcanādiatthena suttaṃ, pāḷi, taṃ suttaṃ anulometi anukūletīti suttānulomaṃ, mahāpadeso. Ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti ācariyavādo aṭṭhakathā. Tassa tassa therassa attano eva mati adhippāyoti attanomati. Dhammavinicchaye patteti dhamme vinicchinitabbe upaṭṭhite. Imeti anantaraṃ vuttā cattāro mahāpadesā. Pamīyati dhammo paricchijjati vinicchīyati etenāti pamāṇaṃ. Tenāha ‘‘yaṃ ettha sametī’’tiādi. Itaranti mahāpadesesu asamentaṃ. Puna itaranti akappiyaṃ anulomentaṃ kappiyaṃ paṭibāhantaṃ sandhāyāha.

于此之处，即于此大依止的解释之处。将“经中有四种大依止”等已说之言，与未说者一并含摄，以杂说之方式，标示出纲目。所欲了知之义为“问”，对此之解答为“问之记说”。因有指示意义等作用，故为“经”，即巴利(Pāḷi)圣典。随顺于此经者，为“随顺经”(suttānuloma)，即大依止。诸师以此言说、解释巴利圣典，是为“师说”(ācariyavāda)，即义注。各长老自己的见解、意趣，是为“自见”(attanomati)。“于法之抉择时”，即于当抉择之法现前时。此等，即前述之四种大依止。以此衡量、界定、抉择法，故为“准绳”(pamāṇa)。因此说：“凡于此相符者”等。“其余”，指与大依止不相符者。复言“其余”，是指顺应不适法、违逆适法者。

Ekaṃseneva byākātabbo vissajjetabboti ekaṃsabyākaraṇīyo. Vibhajjāti pucchitamatthaṃ avadhāraṇādibhedena vibhajitvā. Paṭipucchāti pucchantaṃ puggalaṃ paṭipucchitvā. Ṭhapanīyoti tidhāpi avissajjanīyattā ṭhapanīyo byākaraṇaṃ akatvā ṭhapetabbo. ‘‘Cakkhuṃ anicca’’nti pañhe uttarapadāvadhāraṇaṃ sandhāya ‘‘ekaṃseneva byākātabba’’nti vuttaṃ niccatāya lesassāpi tattha abhāvato. Purimapadāvadhāraṇe pana vibhajjabyākaraṇīyatā cakkhusotesu visesatthasāmaññatthānaṃ asādhāraṇabhāvato. Dvinnaṃ tesaṃ sadisatācodanā paṭipucchanamukheneva byākaraṇīyā paṭikkhepavasena, anuññātavasena ca vissajjitabbatoti āha ‘‘yathā cakkhu, tathā sotaṃ…pe… ayaṃ paṭipucchābyākaraṇīyo pañho’’ti. Taṃ jīvaṃ taṃ sarīranti jīvasarīrānaṃ anaññatāpañho. Yassa yena anaññatācoditā, so eva paramatthato nupalabbhatīti vañjhātanayassa matteyyatākittanasadisoti abyākātabbatāya ṭhapanīyo vuttoti. Imāni cattāri pañhabyākaraṇāni pamāṇaṃ teneva nayena tesaṃ pañhānaṃ byākātabbato.

应一向记说者，即“一向记说问”。“分别记说”，是指将所问之义，通过限定等方式分别后回答。“反问记说”，是指反问提问之人后回答。“应置记说”，是指因不属于前三者而无法解答，故应搁置，不作记说。于“眼是无常”之问，是针对后半部分（谓语）的限定，其中丝毫没有“常”的可能性，故说“应一向记说”。但若限定前半部分（主语），则需分别回答，因为眼与耳在特殊义和一般义上并不共通。对于诘难二者相似性的问题，应通过反问的方式，以否定或肯定的方式来回答，故说：“如眼，如是耳……此为反问记说之问”。“命即是身”是关于命与身同一性的问题。被诘问为同一性的事物，从胜义上说并不可得，如同称赞石女之子的母性一般，故说此为不可记说而应搁置。这四种问答方式是标准，应依此理路回答这些问题。

Vinayamahāpadeso kappiyānulomavidhānato nippariyāyato anulomakappiyaṃ nāma, mahāpadesabhāvena pana taṃsadisatāya suttantamahāpadesesupi ‘‘anulomakappiya’’nti ayaṃ aṭṭhakathāvohāro. Yadipi tattha tattha bhagavatā pavattitapakiṇṇakadesanāva aṭṭhakathā, sā pana dhammasaṅgāhakehi paṭhamaṃ tīṇi piṭakāni saṅgāyitvā tassa atthavaṇṇanānurūpeneva [Pg.169] vācanāmaggaṃ āropitattā ‘‘ācariyavādo’’ti vuccati ācariyā vadanti saṃvaṇṇenti pāḷiṃ etenāti. Tenāha ‘‘ācariyavādo nāma aṭṭhakathā’’ti. Tisso saṅgītiyo āruḷho eva ca buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo mahindattherena tambapaṇṇidīpaṃ ābhato pacchā tambapaṇṇiyehi mahātherehi sīhaḷabhāsāya ṭhapito nikāyantaraladdhisaṅkarapariharaṇatthaṃ. Attanomati nāma theravādo. Nayaggāhenāti suttādito labbhamānanayaggahaṇena. Anubuddhiyāti suttādīniyeva anugatabuddhiyā. Attano paṭibhānanti attano eva tassa atthassa vuttanayena upaṭṭhānaṃ, yathāupaṭṭhitā atthā eva tathā vuttā. Samentameva gahetabbanti yathā suttena saṃsandati, evaṃ mahāpadesato atthā uddharitabbāti dasseti. Pamādapāṭhavasena ācariyavādassa kadāci pāḷiyā asaṃsandanāpi siyā, so na gahetabboti dassento āha ‘‘ācariyavādopi suttena samentoyeva gahetabbo’’ti. Sabbadubbalā puggalassa sayaṃ paṭibhānabhāvato. Tathā ca sāpi gahetabbā, kīdisī? Suttena samentā yevāti yojanā. Tāsūti tīsu saṅgītīsu. ‘‘Āgatameva pamāṇa’’nti iminā mahākassapādīhi saṅgītameva ‘‘sutta’’nti idhādhippetanti tadaññassa suttabhāvameva paṭikkhipati. Tadatthā eva hi tisso saṅgītiyo. Tatthāti gārayhasutte. Na ceva sutte osaranti, na ca vinaye sandissantīti veditabbāni tassa asuttabhāvato tena ‘‘anulomakappiyaṃ suttena samentameva gahetabba’’nti vuttaṃ evatthaṃ nigamanavasena nidasseti. Sabbattha ‘‘na itara’’nti vacanaṃ tattha tattha gahitāvadhāraṇaphaladassanaṃ daṭṭhabbaṃ.

律之大依止，因其适宜顺应之法且无颠倒，故称“随顺适宜”(anulomakappiya)。但因其为大依止之性质，在类似的经之大依止中，亦用“随顺适宜”此义注之说法。即使世尊在各处所说的零散教法即是义注，然因法的结集者们先结集了三藏，后依照其释义而建立了诵传之道，故称“师说”，即诸师所说、所阐释的圣典。因此说：“师说即是义注。”传承于三次结集的，正是作为佛语释义的论述之道，由摩哂陀长老带到铜鍱洲(Tambapaṇṇidīpa)，后由铜鍱洲的大长老们为避免其他部派学说的混杂，而以僧伽罗语(Sīhaḷabhāsā)确立下来。“自宗之见”即是上座部之说。“依理则”是指依从经等所获得的理路。“随顺觉慧”是指随顺经等之慧。“自身的领悟”是指义理依所述理路于自身显现，如其显现而说。“只应接受相符者”，此句显示应依大依止从经中提取与经相符的义理。由于疏忽或错误，师说有时或与圣典不符，则不应接受。为说明此点，故说：“师说亦只应在与经相符时方可接受。”（师说、随顺觉慧、自身领悟三者中）最弱的是个人的自身领悟。即便如此，它也应被接受，是怎样的（领悟）呢？是唯与经相符者。于彼三次结集中。“唯以传来者为准”，此句意指此处所谓的“经”，即是大迦叶(Mahākassapa)等所结集者，并以此否定其他非经的性质。三次结集正是为此义。“于彼”是指于应受呵责的经中。应知其“既不入经，亦不见于律”，因其非经，故说“随顺适宜者，唯取与经相符者”，此为总结之义。所有“非其他”之语，应知是为了显示在各处所作抉择之结果。

Kammāraputtacundavatthuvaṇṇanā

铁匠之子纯陀之事的释义

189. Sūkaramaddavanti vanavarāhassa mudumaṃsaṃ. Yasmā cundo ariyasāvako sotāpanno, aññe ca bhagavato, bhikkhusaṅghassa ca āhāraṃ paṭiyādentā anavajjameva paṭiyādenti, tasmā vuttaṃ ‘‘pavattamaṃsa’’nti. Taṃ kirāti ‘‘nātitaruṇassā’’tiādinā vuttavisesaṃ. Tathā hi taṃ ‘‘mudu ceva siniddhañcā’’ti vuttaṃ. Mudumaṃsabhāvato hi abhisaṅkharaṇavisesena ca ‘‘maddava’’nti vuttaṃ. Ojaṃ pakkhipiṃsu ‘‘ayaṃ bhagavato pacchimako āhāro’’ti puññavisesāpekkhāya, taṃ pana tathāpakkhittadibbojatāya garutaraṃ jātaṃ.

189. “猪肉嫩滑”(Sūkaramaddava)者，谓森林野猪之嫩肉。因为纯陀是圣弟子(ariyasāvako)，已证入流果(sotāpanno)，他为世尊与比丘僧团准备食物时，确实以无可指责之方式准备，故说彼是“现成肉”(pavattamaṃsa)。彼正如“非极幼嫩”等经中所说之特征。因彼肉“既柔软又滑腻”。由于肉质柔软之特性，以及特殊的烹调方法，故称“嫩滑”。天人怀着希求殊胜功德之心想：“此是世尊最后之食物”，而加入了天界的精华，然由于加入了彼天界精华，此食物变得非常沉重。

Aññe [Pg.170] yaṃ dujjīraṃ, taṃ ajānantā ‘‘kassaci adatvā vināsita’’nti upavadeyyunti parūpavādamocanatthaṃ bhagavā ‘‘nāhaṃ ta’’ntiādinā sīhanādaṃ nadati.

其他人若不知此为难消化之食物，或会诽谤说：“（他）不给任何人，就把它毁坏了。”为免于他人诽谤，世尊以“我不见……”等语作狮子吼。

190. Kathaṃ panāyaṃ sīhanādo nanu taṃ bhagavatopi sammāpariṇāmaṃ na gatanti? Nayidaṃ evaṃ daṭṭhabbaṃ, yasmā ‘‘sammadeva taṃ bhagavato pariṇāmaṃ gata’’nti vattuṃ arahati tappaccayā uppannassa vikārassa abhāvato, aññapaccayassa ca vikārassa mudubhāvaṃ āpāditattā. Tenāha ‘‘na pana bhuttappaccayā’’tiādi. Na hi bhagavā, aññe vā pana khīṇāsavā navavedanuppādanavasena āhāraṃ paribhuñjanti aṭṭhaṅgasamannāgatameva katvā āhārassa upabhuñjanato. Yadi evaṃ kasmā pāḷiyaṃ ‘‘bhattaṃ bhuttāvissa kharo ābādho uppajjī’’tiādi vuttaṃ? Taṃ bhojanuttarakālaṃ uppannattā vuttaṃ. ‘‘Na pana bhuttapaccayā’’ti vutto vāyamattho aṭṭhakathāyaṃ. Katupacitassa laddhokāsassa kammassa vasena balavatipi roge uppanne garusiniddhabhojanappaccayā vedanāniggaho jāto, tenāha ‘‘yadi hī’’tiādi. Patthitaṭṭhāneti icchitaṭṭhāne, icchā cassa tattha gantvā vinetabbaveneyyāpekkhā daṭṭhabbā. Gāthāyampi ‘‘suta’’nti iminā sutamattaṃ, paresaṃ vacanamattametaṃ, na pana bhojanappaccayā ābādhaṃ phusi dhīroti dasseti.

190. 然则此狮子吼岂非显示世尊也未能完全消化食物？不应如此理解。因为“世尊确实完全消化了食物”的说法是合理的，由于食物本身并未导致病变，且其他因缘导致的病变也被（食物）转为轻微。因此说“非因食用”等。事实上，世尊及其他漏尽者，并非为了产生新受而受用食物，而是作了八种省思后才食用。若如此，为何圣典中说“食后，生起剧病”等？这是指在进食之后发生。“非因食用”之义，在义注中已说明。由于已造作、积集、已得机会的业力，即使强烈的疾病生起，也因沉重油腻的食物而使苦受得到抑制，故说“若是……”等。“于意欲处”即于意愿之处，应知其意愿是顾及要去那里所应调伏的众生。偈颂中“闻”字仅表示听闻，这只是他人的话，智者意在显示并非因食物而触及疾病。

Pānīyāharaṇavaṇṇanā

取水释义

191. Pasannabhāvena udakassa acchabhāvo veditabboti āha ‘‘acchodakāti pasannodakā’’ti. Sādurasattā sātatāti āha ‘‘madhurodakā’’ti. Tanukameva salilaṃ visesato sītalaṃ, na bahalanti āha ‘‘tanusītalasalilā’’ti. Nikkaddamāti setabhāvassa kāraṇamāha. Paṅkacikkhallādivasena hi udakassa vivaṇṇatā, sabhāvato pana taṃ setavaṇṇaṃ evāti.

191. 应知水的清澈是因其澄清，故说“清澈水(acchodaka)即澄清之水(pasannodaka)”。因味甘而甜，故说“甘甜水(madhurodaka)”。唯有轻薄之水才特别清凉，而非稠厚者，故说“轻凉水(tanusītalasalila)”。“无泥(nikkaddama)”是说其呈现白色的原因。因为泥、烂泥等会使水变色，但其自性本是白色。

Pukkusamallaputtavatthuvaṇṇanā

末罗子福贵之事的释义

192. Dhuravāteti paṭimukhavāte. Dīghapiṅgaloti dīgho hutvā piṅgalacakkhuko. Piṅgalakkhiko hi so ‘‘āḷāro’’ti paññāyittha. Evarūpanti dakkhati karissati bhavissatīti īdisaṃ. Īdisesūti yatra yaṃcāti evarūpanipātasaddayuttaṭṭhānesu.

192. “迎面风”(dhuravāta)即逆风(paṭimukhavāta)。“高大黄眼者”(dīghapiṅgalo)是指身材高大且眼睛呈黄褐色。因他有黄褐色的眼睛(piṅgalakkhika)，故被称为“阿罗罗”(Āḷāra)。“如是”(evarūpaṃ)是指“将会看见、将会去做、将会成为”这样。“于此类”(īdisesu)是指在与“无论何处”(yatra)、“任何”(yaṃci)等此类小品词(nipāta)连用的地方。

193. Vicarantiyo [Pg.171] meghagabbhato niccharantiyo viya hontīti vuttaṃ ‘‘niccharantīsūti vicarantīsū’’ti. Navavidhāyāti navappakārāya. Navasu hi pakāresu ekavidhāpi asani tappariyāpannatāya ‘‘navavidhā’’ tveva vuccati. Īdisī hi esā ruḷhi aṭṭhavimokkhapattipi samaññā viya. Asaññaṃ karoti, yo tassā saddena, tejasā ca ajjhotthaṭo. Ekaṃ cakkanti ekaṃ maṇḍalaṃ. Saṅkāraṃ tīrentī paricchijjantī viya dassetīti saterā. Gaggarāyamānāti gaggarātisaddaṃ karontī, anuravadassanañhetaṃ. Kapisīsāti kapisīsākāravatī. Macchavilolikāti udake paripphandamānamaccho viya viluḷitākārā. Kukkuṭasadisāti pasāritapakkhakukkuṭākārā. Naṅgalassa kassanakāle kassakānaṃ hatthena gahetabbaṭṭhāne maṇikā hoti, taṃ upādāya naṅgalaṃ ‘‘daṇḍamaṇikā’’ti vuccati, tasmā daṇḍamaṇikākārā daṇḍamaṇikā. Tenāha ‘‘naṅgalasadisā’’ti. Deve vassantepi sajotibhūtatāya udakena atemetabbato mahāsani ‘‘sukkhāsanī’’ti vuttā. Tenāha ‘‘patitaṭṭhānaṃ samugghāṭetī’’ti.

193. “游走”，如同从云层中迸发而出，故言“迸发即游走”。“九种”即九类。雷电虽有九种，然皆属一类，故总称为“九种”。此乃约定俗成的用法，如同八解脱之名。其声、其威所压伏者，会致昏厥。“一轮”即一圆。“有边际者(saterā)”，乃其显现如清理垃圾、划定界限。“轰轰作响”，即发出轰隆之声，此为显示回响。“猿首”，即具猿猴头之形状。“鱼乱”，如在水中挣扎之鱼，形态扭曲。“鸡形”，如展开翅膀的公鸡之状。犁于耕作时，农夫手握之处有名为“宝珠”(maṇikā)者，因此犁被称为“杖珠”(daṇḍamaṇikā)，故有“杖珠形”。因此说“如犁之形”。大雷电，纵使天降大雨，因其自身发光，不为水所湿，故被称为“干雷电”(sukkhāsanī)。因此说“其所击之处，即被摧毁”。

Bhusāgāraketi bhusamaye agārake. Tattha kira mahantaṃ palālapuñjaṃ abbhantarato palālaṃ nikkaḍḍhitvā sālāsadisaṃ pabbajitānaṃ vasanayoggaṭṭhānaṃ kataṃ, tadā bhagavā tattha vasi, taṃ pana khalamaṇḍalaṃ sālāsadisanti āha ‘‘khalasālāya’’nti. Etthāti hetumhi bhummavacananti āha ‘‘etasmiṃ kāraṇe’’ti, asanipātena channaṃ janānaṃ hatakāraṇeti attho. So tvaṃ bhanteti ayameva vā pāṭho.

“于糠屋中(Bhusāgārake)”即于糠所成之屋中。据说，彼处有一巨大稻草堆，从其内部抽出稻草，建成一所如殿堂般、适合出家人居住之处。当时，世尊住于彼处。而该打谷场有如殿堂，故说“于打谷殿堂中(khalasālāya)”。“于此(Ettha)”，此乃表原因之方位格，故说“因此原因”，意即因雷击而致六人死亡之故。“尊者，汝(So tvaṃ bhante)”，此亦为一种读法。

194. Siṅgī nāma kira uttamaṃ ativiya pabhassaraṃ buddhānaṃ chavivaṇṇobhāsaṃ devalokato āgatasuvaṇṇaṃ. Tenevāha ‘‘siṅgīsuvaṇṇavaṇṇa’’nti. ‘‘Kiṃ pana thero taṃ gaṇhī’’ti sayameva pucchaṃ samuṭṭhāpetvā tattha kāraṇaṃ dassento ‘‘kiñcāpī’’tiādimāha. Teneva kāraṇenāti upaṭṭhākaṭṭhānassa matthakappatti, paresaṃ vacanokāsapacchedanaṃ, tena vatthena satthu pūjanaṃ, satthu ajjhāsayānuvattananti iminā teneva yathāvuttena catubbidhena kāraṇena.

194. 据说，名为“信暨”(Siṅgī)者，乃来自天界之黄金，最为上等，极为明亮，犹如诸佛肤色之光泽。因此说“信暨金之色”。“然则长老收彼否？”自设此问，为示其缘由，而言“虽然”等。即“以此原因”者，谓：一、得达侍者位之顶峰；二、断绝他人言说之机；三、以此衣供养导师；四、随顺导师之意乐。即以此如前所述之四种原因。

195. Thero ca tāvadeva taṃ siṅgīvaṇṇaṃ maṭṭhadussaṃ bhagavato upanāmesi ‘‘paṭiggaṇhatu me bhante bhagavā imaṃ maṭṭhadussaṃ, taṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Paṭiggahesi bhagavā, paṭiggahetvāva naṃ paribhuñji[Pg.172]. Tena vuttaṃ ‘‘bhagavāpi tato ekaṃ nivāsesi, ekaṃ pārupī’’ti. Tāvadeva kira taṃ bhikkhū ovaṭṭikaraṇamattena tunnakammaṃ niṭṭhāpetvā therassa upanesuṃ, thero bhagavato upanāmesi. Hataccikaṃ viyāti paṭihatappabhaṃ, viya-saddo nipātamattaṃ. Bhagavato hi sarīrappabhāhi abhibhuyyamānā tassa vatthayugassa pabhassaratā nāhosi. Antantenevāti anto anto eva, abbhantarato evāti attho. Tenāha ‘‘bahipanassa pabhā natthī’’ti.

195. 长老即刻将那件信暨金色的细滑衣料献予世尊，言：“世尊，请接受我此细滑衣料，愿其为我带来长夜之利益安乐。”世尊接受了，接受之后便穿用了。故经中言：“世尊即取其一为下衣，一为上衣。”据说，比丘们仅作裁剪，即刻完成缝制工作，呈予长老，长老再献予世尊。“如光焰熄灭(Hataccikaṃ viya)”即光芒被夺，“如(viya)”字仅为虚词。因被世尊身光所覆盖，该双衣料之光彩不复显现。“仅于内(Antantena)”即仅于内部，意指仅在内侧。因此说：“其外侧无有光彩。”

‘‘Pasannarūpaṃ samuṭṭhāpetī’’ti etenetassa āhārassa bhuttappaccayā na so rogoti ayamattho dīpito. Dvīsu kālesu evaṃ hoti dvinnaṃ nibbānadhātūnaṃ samadhigamasamayabhāvato. Upavattane antarena yamakasālānanti ettha vattabbaṃ parato āgamissati.

“能生清净之色”，此句阐明之义为：此食乃因食用而起，非为疾病。于两种时机，会发生此事，因其时乃证得二涅槃界之时。于拘尸那罗(Kusinārā)乌玻瓦达那(Upavattana)的娑罗双树之间，关于此点，将于后文述及。

196. Sabbaṃ suvaṇṇavaṇṇameva ahosi ativiya parisuddhāya pabhassarāya ekagghanāya bhagavato sarīrappabhāya nirantaraṃ abhibhūtattā.

196. 一切皆成金色，因其恒常被世尊之身光所覆盖，此光极为清净、明亮、浑然一体。

Dhammeti pariyattidhamme. Pavattāti pāvacanabhāvena desetā. Puratova nisīdi ovādappaṭikaraṇabhāvato.

“于法(Dhamme)”即于教法。“宣说者(Pavattā)”即以圣言教导之方式开示者。“坐于前方(Purato nisīdi)”乃因领受教诫之故。

197. Dānānisaṃsasaṅkhātā lābhāti vaṇṇadānabaladānādibhedā dānassa ānisaṃsasaññitā diṭṭhadhammikā, samparāyikā ca lābhā icchitabbā. Te alābhāti te sabbe tuyhaṃ alābhā, lābhā eva na honti. Diṭṭheva dhamme paccakkhabhūte imasmiṃyeva attabhāve bhavā diṭṭhadhammikā. Samparetabbato pecca gantabbato ‘‘samparāyo’’ti laddhanāme paraloke bhavā samparāyikā. Diṭṭhadhammikā ca samparāyikā ca diṭṭhadhammikasamparāyikā. Dānānisaṃsasaṅkhātā lābhāti dānānisaṃsabhūtā lābhā. Sabbathā samameva hutvā samaṃ phalaṃ etesaṃ na ekadesenāti samasamaphalā. Piṇḍapātāti tabbisayaṃ dānamayaṃ puññamāha.

197. “名为布施果报之利”者，谓布施之果报，如布施得美貌、布施得力量等，此等现法及来世之利，皆应希求。“彼于汝为无利”者，谓彼一切于汝皆为无利，不成其利。“现法”者，即于此可见之当下生命中存在者。“来世”者，因命终后需前往，故得“来世”之名，即于彼岸世界中存在者。“现法与来世”即“现法来世”。“名为布施果报之利”即由布施果报所成之利。“等同果报”者，谓其果报完全相等，非仅一部分。“施食”者，指与彼相关、由布施所成之福德。

Yadi khettavasena nesaṃ samaphalatā adhippetā, satipi ekasantānabhāve puthujjanaarahantabhāvasiddhaṃ nanu tesaṃ khettaṃ visiṭṭhanti dassetuṃ ‘‘nanu cā’’tiādimāha. Parinibbānasamatāyāti kilesaparinibbānakhandhaparinibbānabhāvena parinibbānasamatāya. ‘‘Paribhuñjitvā parinibbuto’’ti etena [Pg.173] yathā paṇītapiṇḍapātaparibhogūpatthambhitarūpakāyasannissayo dhammakāyo sukheneva kilese pariccaji, bhojanasappāyasaṃsiddhiyā evaṃ sukheneva khandhe pariccajīti evaṃ kilesapariccāgassa, khandhapariccāgassa ca sukhasiddhinimittatāya ubhinnaṃ piṇḍapātānaṃ samaphalatā jotitā. ‘‘Piṇḍapātasīsena ca piṇḍapātadānaṃ jotita’’nti vutto vāyamattho. Yathā hi sujātāya ‘‘imaṃ āhāraṃ nissāya mayhaṃ devatāya vaṇṇasukhabalādiguṇā sammadeva sampajjeyyu’’nti uḷāro ajjhāsayo tadā ahosi, evaṃ cundassapi kammāraputtassa ‘‘imaṃ āhāraṃ nissāya bhagavato vaṇṇasukhabalādiguṇā sammadeva sampajjeyyu’’nti uḷāro ajjhāsayoti evampi nesaṃ ubhinnaṃ samaphalatā veditabbā. Satipi catuvīsatikoṭisatasahassasamāpattīnaṃ devasikaṃ vaḷañjanasamāpattibhāve yathā pana abhisambujjhanadivase abhinavavipassanaṃ paṭṭhapento rūpasattakādi (visuddhi. ṭī. 2.707 vitthāro) vasena cuddasahākārehi sannetvā mahāvipassanāmukhena tā samāpattiyo samāpajji, evaṃ parinibbānadivasepi sabbā tā samāpajjīti evaṃ samāpattisamatāyapi tesaṃ samaphalatā. Cundassa tāva anussaraṇaṃ uḷārataraṃ hotu bhagavato dinnabhāvena aññathattābhāvato, sujātāya pana kathaṃ devatāya dinnanti? Evaṃsaññibhāvatoti āha ‘‘sujātā cā’’tiādi. Aparabhāgeti abhisambodhito aparabhāge. Puna aparabhāgeti parinibbānato parato. Dhammasīsanti dhammānaṃ matthakabhūtaṃ nibbānaṃ. Me gahitanti mama vasena gahitaṃ. Tenāha ‘‘mayhaṃ kirā’’tiādi.

若以田地为喻，意指他们有同等的果报，即使在同一相续中，凡夫与阿罗汉所成就的田地有殊胜差别，为显示此义，故说“岂非”等。所谓“涅槃平等”，是指以烦恼般涅槃与蕴般涅槃的方式而平等。“受用后即般涅槃”，此言表明：如同受用精美的食物能支撑色身，法身也同样轻易地舍弃了烦恼；同样，因食物的适宜而成就，也轻易地舍弃了诸蕴。如此，舍弃烦恼与舍弃诸蕴皆以安乐成就为因，阐明了两种食物供养有同等的果报。“以食物为首，阐明了食物的布施”，此为所说之义。譬如，善生(Sujātā)当时有此崇高意向：“愿我依此食物，令我天神的色、乐、力等功德得以圆满成就。”同样，铁匠之子纯陀(Cunda)亦有此崇高意向：“愿依此食物，令世尊的色、乐、力等功德得以圆满成就。”由此亦可知，他们二者有同等的果报。即使每天惯常修习二十四亿百千等至，但正如在正等觉之日，建立新的观(vipassanā)时，以色七法等(详见《清净道论》复注2.707)十四行相加以审察，通过大观(mahāvipassanā)之门而入彼等至；同样，在般涅槃之日，亦入彼一切等至。如此，因等至平等，他们亦有同等的果报。纯陀的忆念因是供养给世尊，没有其他情况，所以更为殊胜。但善生女如何会是供养给天神呢？因为她有那样的认知，所以说“善生女亦”等。“后分”(Aparabhāge)指证悟之后的部分。“复后分”(Puna aparabhāge)指般涅槃之后。“法之首”(Dhammasīsaṃ)指诸法之顶的涅槃。“我所取”(Me gahitaṃ)即为我所取。因此说“我实”(mayhaṃ kirā)等。

Adhipatibhāvo ādhipateyyanti āha ‘‘jeṭṭhabhāvasaṃvattaniyaka’’nti.

主导的状态即是主权，故说“能促成尊长地位的”。

Saṃvareti sīlasaṃvare. Veranti pāṇātipātādipañcavidhaṃ veraṃ. Tañhi veridhammabhāvato, verahetutāya ca ‘‘vera’’nti vuccati. Kosallaṃ vuccati ñāṇaṃ, tena yutto kusaloti āha ‘‘kusalo pana ñāṇasampanno’’ti. Ñāṇasampadā nāma ñāṇapāripūrī, sā ca aggamaggavasena veditabbā, aggamaggo ca niravasesato kilese pajahatīti āha ‘‘ariyamaggena…pe… jahātī’’ti. Imaṃ pāpakaṃ jahitvāti dānena tāva lobhamacchariyādipāpakaṃ, sīlena pāṇātipātādipāpakaṃ jahitvā tadaṅgavasena pahāya tato samathavipassanādhammehi vikkhambhanavasena, tato maggapaṭipāṭiyā samucchedavasena anavasesaṃ pāpakaṃ pahāya. Tathā [Pg.174] pahīnattā eva rāgādīnaṃ khayā kilesanibbānena sabbaso kilesavūpasamena nibbuto parinibbutoti saupādisesāya nibbānadhātuyā desanāya kūṭaṃ gaṇhanto ‘‘iti cundassa…pe… sampassamāno udānaṃ udānesī’’ti.

“于防护中”，即于戒防护中。“怨仇”，即杀生等五种怨仇。因其是怨仇法，且是怨仇之因，故称为“怨仇”。善巧被称为智，具足此者为善，故说“善者，即具足智者”。所谓智具足，即智圆满，此应知为最上道。最上道能无余断除烦恼，故说“以圣道……断除”。“断除此恶”，即先以布施断除贪、悭等恶，以戒断除杀生等恶，此为彼分断；然后以止观法镇伏断；再依道次第正断，无余断除诸恶。如是断除故，因贪等已尽，以烦恼涅槃、一切烦恼寂止而寂灭、般涅槃，以此有余依涅槃界之教说作结，故说“如是纯陀……见而自说优陀那”。

Catutthabhāṇavāravaṇṇanā niṭṭhitā.

第四诵品释义 终

Yamakasālavaṇṇanā

双娑罗树释义

198. Evaṃ taṃ kusinārāyaṃ hotīti yathā anurādhapurassa thūpārāmo dakkhiṇapacchimadisāyaṃ, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāyaṃ hoti. Tasmāti yasmā nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti ‘‘upavattana’’nti vuccati, taṃ sālapantibhāvena ṭhitaṃ sālavanaṃ. Antarenāti vemajjhe. Tassa kira mañcakassāti tattha paññapiyamānassa tassa mañcakassa. Tatrāpi…pe… eko pādabhāgassa, tasmā ‘‘antarena yamakasālāna’’nti vuttaṃ. Saṃsibbitvāti aññamaññaāsattaviṭapasākhatāya saṃsibbitvā viya. ‘‘Ṭhitasākhā’’tipi vuttaṃ aṭṭhakathāyaṃ. Yaṃ pana pāḷiyaṃ ‘‘uttarasīsakaṃ mañcakaṃ paññapehī’’ti vuttaṃ, taṃ pacchimadassanaṃ daṭṭhuṃ āgatānaṃ devatānaṃ daṭṭhuṃ yogyatāvasena vuttaṃ. Keci pana ‘‘uttaradisāvilokanamukhaṃ pubbadisāsīsakaṃ katvā mañcakaṃ paññapehīti attho’’ti vadanti, taṃ tesaṃ matimattaṃ.

198. “如此，它在古西那罗(Kusinārā)”，即如同阿努拉德普勒(Anurādhapura)的塔园寺(Thūpārāma)位于西南方，那座园林也位于古西那罗的西南方。因此，因为想进城的人们从园林靠近而行经此地，故称“优波跋单”(upavattana)，那是由一行行娑罗树组成的娑罗林。“中间”(Antarena)即在正中。“据说那床榻”(Tassa kira mañcakassa)即指在那里所设之床榻。在那里……一足部分，因此说“在双娑罗树之间”。“交织”(Saṃsibbitvā)，犹如枝条互相缠绕而交织。《义注》(aṭṭhakathā)中亦说“树枝挺立”。至于圣典中所说“请铺设头朝北的床榻”，这是为了让从西方前来瞻仰的诸天能方便观看而说。有些人则说“其义为：铺设床榻，令其面向北方，头朝东方”，那只是他们的个人意见。

Ete nāgānamuttamāti ete gottato gocariādināmakā hatthināgesu balena seṭṭhatamā. Majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.148) pana keci hatthino ito aññathā āgatā, so pana nesaṃ nāmamattakato bhedo daṭṭhabbo.

“此等为龙象中之最上者”(Ete nāgānamuttama)，是说此等名为“种姓”(Gotta)、“行境”(Gocari)等的象，在诸龙象中力量最为殊胜。然而，在《中部义注》(Majjhimaṭṭhakathā, M. A. 1.148)中，有些象的记载与此不同，但应知那只是名称上的差别。

Paribhuttakālato paṭṭhāya…pe… parikkhayaṃ gataṃ, ‘‘na pana paribhuttappaccayā’’ti heṭṭhā vuttanayeneva attho daṭṭhabbo. Caṅgavāreti ūmiyaṃ. Katokāsassa kammassa vasena yathāsamuṭṭhito rogo ārogyaṃ abhimaddatīti katvā etamatthaṃ dassento ‘‘viyā’’ti vuttaṃ. Yasmā bhagavā heṭṭhā vuttanayena kappaṃ, kappāvasesaṃ vā ṭhātuṃ samattho eva, tattakaṃ kālaṃ [Pg.175] ṭhāne payojanābhāvato āyusaṅkhāre ossajjitvā tādisassa kammassa okāsaṃ adāsi, tasmā etamatthaṃ dassento ‘‘viyā’’tipi vattuṃ yujjatiyeva.

“从受用之时起……乃至……已耗尽”，“但非因受用而起”之义，应依前述方法理解。“Caṅgavāre”，即在波浪中。由于已得机会的业力，正如生起的疾病压倒健康一般，为了显示此义，故说“犹如”。因为世尊确实有能力依前述方法住世一劫或一劫余，但因住留那么长时间已无益处，故舍弃寿行，给了那样的业一个机会。因此，为显示此义，说“犹如”也是恰当的。

Kusalaṃ kātabbaṃ maññissanti ‘‘evaṃ mahapphalaṃ, evaṃ mahānisaṃsaṃ, mahānubhāvañca taṃ kusala’’nti.

他们将会认为：“此善有如是大果、如是大益、如是大威力”，故应行此善。

Ekassāpi sattassa vaṭṭadukkhavūpasamo buddhānaṃ garutaro hutvā upaṭṭhāti atidullabhabhāvato, tasmā ‘‘aparampi passatī’’tiādi vuttaṃ, svāyamattho māgaṇḍiyasuttena (su. ni. 841) dīpetabbo.

即使只是令一个众生止息轮回之苦，对诸佛而言也是极为重大的事，因其极为难得。因此说了“亦见其他”等。此义应用《玛甘迪亚经》(Māgaṇḍiyasutta, Sn. 841)来阐明。

Tatiyaṃ pana kāraṇaṃ sattānaṃ uppajjanakaanatthapariharaṇanti taṃ dassento puna ‘‘aparampi passatī’’tiādimāha.

第三个原因则是避免众生生起不幸。为显示此义，再次说了“亦见其他”等。

Sīhaseyyanti. Ettha sayanaṃ seyyā, sīhassa viya seyyā sīhaseyyā, taṃ sīhaseyyaṃ. Atha vā sīhaseyyanti seṭṭhaseyyaṃ, yadidaṃ atthadvayaṃ parato āgamissati.

“狮子卧”(Sīhaseyya)。在此，卧为“seyyā”，如狮子之卧为“狮子卧”，此即狮子卧。或者，“狮子卧”即最胜卧。这两种含义将在下文出现。

‘‘Vāmena passena sentī’’ti evaṃ vuttā kāmabhogiseyyā, dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthassa sarīraggahaṇādiyogakkhamato, purisavasena cetaṃ vuttaṃ.

“以左胁而卧”，如是说者为欲乐者之卧姿。无有以右胁而卧者，因右手适于扶持身体等，且此说是就男子而言。

Ekena passena sayituṃ na sakkonti dukkhuppattito.

他们无法以一侧卧，因为会生起痛苦。

Ayaṃ sīhaseyyāti ayaṃ evaṃ vuttā sīhaseyyā. ‘‘Tejussadattā’’ti iminā sīhassa abhīrubhāvaṃ dasseti. Bhīrukā hi sesamigā attano āsayaṃ pavisitvā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhīrubhāvato satokārī bhikkhu viya satiṃ upaṭṭhāpetvāva sayati. Tenāha ‘‘purimapāde’’tiādi. Dakkhiṇe purimapāde vāmassa purimapādassa ṭhapanavasena dve purimapāde ekasmiṃ ṭhāne ṭhapetvā. Pacchimapādeti dve pacchimapāde. Vuttanayeneva idhāpi ekasmiṃ ṭhāne pādaṭṭhapanaṃ veditabbaṃ, ṭhitokāsasallakkhaṇaṃ abhīrubhāveneva. ‘‘Sīsaṃ pana ukkhipitvā’’tiādinā vuttā sīhakiriyā anutrāsapabujjhanaṃ viya abhīrubhāvasiddhā dhammatāvasenevāti veditabbā. Sīhavijambhitavijambhanaṃ ativelaṃ ekākārena ṭhapitānaṃ sarīrāvayavānaṃ gamanādikiriyāsu yogyabhāvāpādanatthaṃ. Tikkhattuṃ sīhanādanadanaṃ appesakkhamigajātapariharaṇatthaṃ.

此即狮子卧，即是如此所说的狮子卧。“具威猛”显示了狮子的无畏。因为其他胆怯的野兽进入自己的栖息地后，都会先感到害怕，然后才随意卧下；而狮子因为无畏，就像具足正念的比丘一样，安住正念后才卧下。所以说“前足”等。将左前足置于右前足上，把两只前足放在一处。后足是指两只后足。此处也应知道，以前述方式将两足置于一处，标记所站之处，正是因为无畏。“又抬起头”等句所说的狮子行为，应知犹如无畏而醒，乃是依无畏而成就的法性。狮子哈欠，是为了使长时间保持同一姿势的身体各部分，能适用于行走等活动。三次狮子吼，是为了驱离弱小的野兽。

Seti [Pg.176] abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ pana taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ, tato hi vuṭṭhahitvā vipassanaṃ vaḍḍhetvā bhagavā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. ‘‘Tayidaṃ padaṭṭhānaṃ nāma, na seyyā, tathāpi yasmā ‘catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī’ti (dī. ni. 2.219) vakkhati, tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyā’’ti keci, evaṃ sati parinibbānakālikāva tathāgataseyyāti āpajjati, na ca bhagavā lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddupagamanalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā ca nesaṃ paṭhamajātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ ‘‘tathāgataseyyā’’ti veditabbaṃ. Sīhaseyyā nāma seṭṭhaseyyāti āha ‘‘uttamaseyyā’’ti.

于此以无纷扰之态而住，故为“卧”，第四禅即是卧，即第四禅卧。那么，什么是第四禅呢？即安般念第四禅。因为世尊由此出定后，增长观(vipassanā)，次第证得最上道，而成如来。“此称近因，非卧。然因经中将言：‘世尊从第四禅出定后，随即般涅槃’(长部2.219)，故有人言，世间第四禅定即是如来卧。”若如是说，则唯般涅槃时方为如来卧，然世尊并非常住于世间第四禅定者。当知此处之第四禅，乃依最上果而转起。譬如众生以入眠为相状的卧，乃依有分心而有，且大多与其初生相应；同样，当知与圣者之生相应、大多现行、作为最上果的第四禅，即是“如来卧”。狮子卧为最胜之卧，故言“无上卧”。

Natthi etissā uṭṭhānanti anuṭṭhānā, seyyā, taṃ anuṭṭhānaseyyaṃ. ‘‘Ito uṭṭhahissāmī’’ti manasikārassa abhāvato ‘‘uṭṭhānasaññaṃ manasi karitvā’’ti na vuttaṃ. Etthāti etasmiṃ anuṭṭhānaseyyupagamane. Kāyavasena anuṭṭhānaṃ, na cittavasena, cittavasena ca anuṭṭhānaṃ nāma niddupagamananti tadabhāvaṃ dassetuṃ ‘‘niddāvasenā’’tiādi vuttaṃ. Bhavaṅgassāti niddupagamanalakkhaṇassa bhavaṅgassa.

于此无起身，故为“不起卧”。因无“我将从此起身”之作意，故不说“作意起身想”。“于此”，即于此进入不起卧。不起身，是就身而言，非就心而言；就心而言的不起身名为入眠，为示其无，故说“以睡眠”等。“有分”，即具有入眠相状之有分。

Sabbapāliphullāti sabbatthakameva vikasanavasena phullā, na ekadesavikasanavasena. Tenāha ‘‘sabbe samantato pupphitā’’ti. Ekacchannāti samphullapupphehi ekākārena sabbattheva chāditā. Ullokapadumānīti heṭṭhā olokentāni viya tiṭṭhanapadumāni. Morapiñchakalāpo viya pañcavaṇṇapupphasañchāditattā.

“一切盛开”(sabbapāliphullā)，谓全然绽放，非部分绽放。故言“周遍开花”。“一体覆盖”(ekacchannā)，谓被盛开的花朵全然一様に覆盖。“俯视莲花”(ullokapadumānī)，谓莲花伫立如向下看视。“如孔雀尾羽束”，谓被五色花所覆盖。

Nandapokkharaṇīsambhavānīti nandapokkharaṇītīrasambhavāni. Mahātumbamattanti āḷhakamattaṃ. Paviṭṭhānīti khittāni. Sarīrameva okirantīti sarīrameva ajjhokiranti.

难陀(Nanda)莲池所生，即生于难陀莲池之岸。大瓢量，即一阿罗伽(āḷhaka)量。“进入”(paviṭṭhāni)，即被投掷。“唯遍洒其身”，即唯遍覆其身。

Devatānaṃ [Pg.177] upakappanacandanacuṇṇānīti saṭṭhipi paññāsampi yojanāni vāyanakasetavaṇṇacandanacuṇṇāni. Dibbagandhajālacuṇṇānīti dibbagandhadibbacuṇṇāni. Haritālaañjanacuṇṇādīnipi dibbāni paramasugandhāni evāti veditabbāni. Tenevāha ‘‘sabbadibbagandhavāsavikatiyo’’ti.

“诸天所用之旃檀末”，即随风飘送六十或五十由旬的白色旃檀末。“天香网末”，即天香、天末。亦当知，雌黄、眼药末等，亦是天界之物，极为芬芳。故言“一切天香庄严”。

Ekacakkavāḷe sannipatitvā antalikkhe vajjanti mahābhinikkhamanakāle viya.

如大出离时，于一轮围界集会，于空中鸣响。

Tāti devatā. Ganthamānā vāti mālaṃ racantiyo eva. Apariniṭṭhitā vāti yathādhippāyaṃ pariyositā eva. Hatthena hatthanti attano hatthena parassa hatthaṃ. Gīvāya gīvanti kaṇṭhagāhavasena attano gīvāya parassa gīvaṃ. Gahetvāti āmasitvā. Mahāyaso mahāyasoti āmeḍitavasena aññamaññaṃ ālāpavacanaṃ.

“彼”，指诸天女。“正在结鬘”，即正在编织花环。“尚未完成”，即如其意愿完成。“手接手”，即以自己的手接他人的手。“颈交颈”，即以抱颈的方式，用自己的颈接触他人的颈。“执取”，即触摸。“大名声，大名声”，是重复的相互称呼语。

199. Mahantaṃ ussāhanti tathāgatassa pūjāsakkāravasena pavattiyamānaṃ mahantaṃ ussāhaṃ disvā.

199. 见到为供养、恭敬如来而发起的大努力，（自己也）发起大努力。

Sāyeva pana paṭipadāti pubbabhāgapaṭipadā eva. Anucchavikattāti adhigantabbassa navavidhalokuttaradhammassa anurūpattā.

“然此行道”，即前分行道。“因其相称”，即与所应证得的九种出世间法相符。

Sīlanti cārittasīlamāha. Ācārapaññattīti cārittasīlaṃ. Yāva gotrabhutoti yāva gotrabhuñāṇaṃ, tāva pavattetabbā samathavipassanā sammāpaṭipadā. Idāni taṃ sammāpaṭipadaṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘tasmā’’tiādi vuttaṃ. Jinakāḷasuttanti jinamahāvaḍḍhakinā ṭhapitaṃ vajjetabbagahetabbadhammasandassanakāḷasuttaṃ sikkhāpadamariyādaṃ, upāsakopāsikāvāresu ‘‘gandhapūjaṃ mālāpūjaṃ karotī’’ti vacanaṃ cārittasīlapakkhe ṭhapetvā karaṇaṃ sandhāya vuttaṃ, tena bhikkhubhikkhunīnampi tathākaraṇaṃ anuññātamevāti daṭṭhabbaṃ.

“戒”，指行持戒。“行为规定”，即行持戒。止观正道，当修行至种姓智。为从反面与正面详明此正道，故说“是故”等。“胜者准绳”(jinakāḷasutta)，即胜者大匠所安立，用以显示应舍应取之法的学处(sikkhāpada)界限。于优婆塞(upāsaka)、优婆夷分际中，“作香供养、作花供养”之语，是就其行持戒方面之行为而说，故当知比丘(bhikkhu)、比丘尼(bhikkhunī)亦被允许如是而行。

Ayañhīti dhammānudhammapaṭipadaṃ sandhāya vadati.

“此”，是指法随法行道。

Upavāṇattheravaṇṇanā

优波瓦纳长老释义

200. Apanesīti ṭhitappadesato yathā apagacchati, evamakāsi, na pana nibbhacchi. Tenāha ‘‘ānando’’tiādi. Vuttasadisā vāti samacittapariyāyadesanāyaṃ (a. ni. 2.37) vuttasadisā eva. Āvārentoti chādento.

200. “令其离开”(apanesi)，是使其从所站之处离去，而非斥责。故说“阿难(Ānanda)”等。“如所说相似”，即如《等心经》(Samacittapariyāyadesanā, 增支部2.37)中所说相似。“遮蔽”(āvārento)，即覆盖。

Yasmā [Pg.178] kassapassabuddhassa cetiye ārakkhadevatā ahosi, tasmā therova tejussado, na aññe arahantoti ānetvā yojanā.

因其曾为迦叶(Kassapa)佛塔之守护神，故唯此长老具足威力，而非其他阿罗汉(arahanta)，应作如是连结。

Idāni āgamanato paṭṭhāya tamatthaṃ vitthārato dassetuṃ ‘‘vipassimhi kira sammāsambuddhe’’tiādi āraddhaṃ. ‘‘Cātumahārājikā devatā’’ti idaṃ gobalībaddañāyena gahetabbaṃ bhummadevatādīnampi tappariyāpannattā. Tesaṃ manussānaṃ.

今为从经文开始详明其义，故以“于毗婆尸(Vipassī)正等觉时”等开始。“四大王众天”，此句当以牛群系绳之喻理解，因地居天等亦包含在内。“那些人”。

Tatthāti kassapassa bhagavato cetiye.

“于彼”，即于迦叶(Kassapa)世尊(Bhagavā)之塔庙。

201. Adhivāsentīti rocenti.

201. “忍可”(adhivāsenti)，即“乐于”(rocenti)。

Chinnapāto viya chinnapāto, taṃ chinnapātaṃ, bhāvanapuṃsakaniddeso yaṃ. Āvaṭṭantīti abhimukhabhāvena vaṭṭanti. Yattha patitā, tato katipayaratanaṭṭhānaṃ vaṭṭanavaseneva gantvā puna yathāpatitameva ṭhānaṃ vaṭṭanavasena āgacchanti. Tenāha ‘‘āvaṭṭantiyo patitaṭṭhānameva āgacchantī’’ti. Vivaṭṭantīti yattha patitā, tato vinivaṭṭanti. Tenāha ‘‘patitaṭṭhānato parabhāgaṃ vaṭṭamānā gacchantī’’ti. Purato vaṭṭanaṃ āvaṭṭanaṃ, itaraṃ tividhampi vivaṭṭananti dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Devatā dhāretuṃ na sakkoti udakaṃ viya osīdanato. Tenāha ‘‘tatthā’’tiādi. Tatthāti pakatipathaviyaṃ. Devatā osīdanti dhātūnaṃ saṇhasukhumālabhāvato. Pathaviyaṃ pathaviṃ māpesunti pakatipathaviyaṃ attano sarīraṃ dhāretuṃ samatthaṃ iddhānubhāvena pathaviṃ māpesuṃ.

“Chinnapāta”如同断枝，此“chinnapāta”是中性词的用法。‘旋转’（āvaṭṭanti）是指面向而转。它们从坠落之处，因旋转之力经过几处宝石之地，又因旋转之力回到原来的坠落之处。因此说‘旋转者回到坠落之处’。‘反转’（vivaṭṭanti）是指从坠落之处反向旋转。因此说‘从坠落之处转向他方而去’。向前旋转是‘āvaṭṭanaṃ’（旋转），其余三种都是‘vivaṭṭanaṃ’（反转），为说明此理，故说‘而且’（apica）等。天神无法支撑它，因为会像水一样下沉。因此说‘在那里’（tatthā）等。‘在那里’是指在原来的大地上。天神会下沉，是因为他们的诸界柔软细微。在大地上创造大地，是指凭借神通力，在原来的大地上创造了能支撑自己身体的地。

Kāmaṃ domanasse asatipi ekacco rāgo hotiyeva, rāge pana asati domanassassa asambhavo evāti tadekaṭṭhabhāvatoti āha ‘‘vītarāgāti pahīnadomanassā’’ti. Silāthambhasadisā iṭṭhāniṭṭhesu nibbikāratāya.

诚然，即使在没有忧的情况下，某些贪欲也还是会存在；但是如果没有贪欲，忧就不可能产生，因为它们意义相同，所以说“离贪者即是断忧者”。就像石柱一样，对于可意和不可意的事物都无动于衷。

Catusaṃvejanīyaṭṭhānavaṇṇanā

四能生震撼处释义

202. Apāragaṅgāyāti gaṅgāya orambhāge. ‘‘Saṅkārachaḍḍakasammajjaniyo gahetvā’’tiādi attano attano vasanaṭṭhāne vattakaraṇākāradassanaṃ. ‘‘Evaṃ dvīsu kālesū’’tiādi nidassanatthaṃ paccāmasanaṃ, taṃ heṭṭhā adhigataṃ.

202. “Apāragaṅgāya”（在恒河的对岸）是指在恒河的此岸。“Saṅkārachaḍḍakasammajjaniyo gahetvā”（拿着扫除垃圾的工具和扫帚）等，是显示在各自的住处履行义务的方式。“Evaṃ dvīsu kālesū”（像这样在两个时间）等是为了举例而再次提及，这在前面已经说明。

Kammasādhano [Pg.179] sambhāvanattho bhāvanīya-saddoti āha ‘‘manasā bhāvite sambhāvite’’ti. Dutiyavikappe pana bhāvanaṃ, vaḍḍhanañca paṭipakkhapahānatoti āha ‘‘ye vā’’tiādi.

“Bhāvanīya”（可修习）一词是作业格的用法，意为表达可能性，即指“在心中修习，在心中使之可能”。但在第二个选项中，修习和增长，是为了去除对治法，所以（经文中）说“或者”等。

Buddhādīsu tīsu vatthūsu pasannacittassa, na kammaphalasaddhāmattena. Sā cassa saddhāsampadā evaṃ veditabbāti phalena hetuṃ dassento ‘‘vattasampannassā’’ti āha. Saṃvego nāma sahottappañāṇaṃ, abhijātiṭṭhānādīnipi tassa uppattihetūni bhavantīti āha ‘‘saṃvegajanakānī’’ti.

于佛等三事生起净信之心，并非仅仅是对业果的信仰。为以果显示因，所以说“具足正行”，应当这样理解这是他的信成就。“Saṃvega”（震撼）是指伴随惭愧的智慧，高贵的出身等也是它生起的原因，所以说“能引生震撼”（saṃvegajanakāni）。

Cetiyapūjanatthaṃ cārikā cetiyacārikā. Sagge patiṭṭhahissantiyeva buddhaguṇārammaṇāya kusalacetanāya saggasaṃvattaniyabhāvato.

为礼敬塔庙而行脚，称为塔庙行脚。由于以佛陀功德为所缘的善思具有导向天界的性质，所以必定能投生天界。

Ānandapucchākathāvaṇṇanā

阿难所问之释义

203. Etthāti mātugāme. Ayaṃ uttamā paṭipatti, yadidaṃ adassanaṃ, dassanamūlakattā tappaccayānaṃ sabbānatthānaṃ. Lobhoti kāmarāgo. Cittacalanā paṭipattiantarāyakaro cittakkhobho. Murumurāpetvāti saaṭṭhikaṃ katvā khādane anuravadassanaṃ. Aparimitaṃ kālaṃ dukkhānubhavanaṃ aparicchinnadukkhānubhavanaṃ. Vissāsoti visaṅgo ghaṭṭanābhāvo. Otāroti tattha cittassa anuppaveso. Asihatthena verīpurisena, pisācenāpi khāditukāmena. Āsīdeti akkamanādivasena bādheyya. Assāti mātugāmassa. Pabbajitehi kattabbakammanti āmisapaṭiggahaṇādi pabbajitehi kātabbaṃ kammaṃ. Satīti vā kāyagatāsati upaṭṭhāpetabbā.

203. “Ettha”（于此）是指于女性。这是最高的行持，即是不见，因为观看是所有不幸的根源，它们都由观看引起。“Lobho”（贪）即是欲贪。心的动摇是“cittakkhobho”（心之扰乱），是行持的障碍。“Murumurāpetvā”（发出‘咯吱’声）是显示连骨啃食时发出的声音。“Aparimitaṃ kālaṃ dukkhānubhavanaṃ”（无限期地经历痛苦）即是经历无边际之苦。“Vissāso”（信任）即是无执着、无摩擦。“Otāro”（进入）即是心进入其中。如同手持利剑的敌人，亦如想吞食人的恶鬼。“Āsīdeti”（侵扰）即是以攻击等方式进行伤害。“Assā”（她的）是指女性的。“Pabbajitehi kattabbakammaṃ”（出家人应做之事）即是接受资具等出家人应做之事。“Sati”（念）即是应建立身至念。

204. Atantibaddhāti abhāravahā. Pesitacittāti nibbānaṃ pati pesitacittā.

204. “Atantibaddhā”（不被渴爱之绳束缚），即是不负重担。“Pesitacittā”（心已导向），即是心已导向涅槃。

205. Vihatenāti kappāsavihananadhanunā pabbajaṭānaṃ vijaṭanavasena hatena. Tenāha ‘‘supothitenā’’ti, asaṅkaraṇavasena suṭṭhu pothitenāti attho, dassanīyasaṃvejanīyaṭṭhānakittanena ca vasanaṭṭhānaṃ kathitaṃ.

205. “Vihatena”（已去除），即是如以弹棉弓弹开棉花般，清除了修行者的缠结。故说“supothitena”（善加梳理），意为善加梳理，无有混杂；且通过称颂值得瞻仰且能引生震撼之处，说明了住所。

Ānandaacchariyadhammavaṇṇanā

阿难稀有法释义

207. Theraṃ adisvā āmantesīti tattha adisvā āvajjanto therassa ṭhitaṭṭhānaṃ, pavattiñca ñatvā āmantesi.

207. “Theraṃ adisvā āmantesi”（不见长老而问候），即是不见长老，但通过忆念长老所在之处，并了解其行止后方才问候。

Kāyakammassa [Pg.180] hitabhāvo hitajjhāsayena pavattitattāti āha ‘‘hitavuddhiyā katenā’’ti. Sukhabhāvo kāyikadukkhābhāvo, cetasikasukhabhāvo cetasikasukhasamuṭṭhitattā cāti vuttaṃ ‘‘sukhasomanasseneva katenā’’ti. Āvirahovibhāgato advayabhāvato advayenāti imamatthaṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Satthu khettabhāvasampattiyā, therassa ajjhāsayasampattiyā ca ‘‘ettakamida’’nti pamāṇaṃ gahetuṃ asakkuṇeyyatāya pamāṇavirahitattā tassa kammassāti āha ‘‘cakkavāḷampī’’tiādi.

身业之所以有益，是因其由利益的意乐所引发，故说“为利益增长而作”。乐的状态，是指身体上无痛苦；心的乐的状态，是因其由心的快乐所生起，故说“以快乐与喜悦之心而作”。为显示“advayena”（无二）之义，即因无显与隐之分别而达到的无二状态，故说“yathā”（如同）等。因为世尊作为福田的圆满，以及长老意乐的圆满，无法以“就这么多”来衡量，由于彼业无法衡量之故，故说“cakkavāḷampi”（即使是轮围山）等。

Evaṃ pavattitenāti evaṃ odissakamettābhāvanāya vasena pavattitena. Vivaṭṭūpanissayabhūtaṃ kataṃ upacitaṃ puññaṃ etenāti katapuñño, arahattādhigamāya katādhikāroti attho. Tenāha ‘‘abhinīhārasampannosīti dassetī’’ti.

“Evaṃ pavattitena”（如是行持者），即是如是以修习有指称对象的慈心而行持。“Katapuñño”（已作福者），是指此人已作、已积集了作为解脱轮回之助缘的福德，意为已为证得阿罗汉果作好准备。故说“abhinīhārasampannosi”（你具足志愿），以此显示其义。

208. Katthaci saṅkucitaṃ hutvā ṭhitaṃ mahāpathaviṃ pattharanto viya, paṭisaṃhaṭaṃ hutvā ṭhitaṃ ākāsaṃ vitthārento viya, catusaṭṭhādhikayojanasatasahassubbedhaṃ cakkavāḷagiriṃ adho osārento viya, aṭṭhasaṭṭhādhikasahassayojanasatasahassubbedhaṃ sineruṃ ukkhipento viya, satayojanāyāmavitthāraṃ mahājambuṃ khandhe gahetvā cālento viyāti pañca hi upamā hi therassa guṇakathā mahantabhāvadassanatthañceva aññesaṃ dukkaṭabhāvadassanatthañca āgatāva. Eteneva cāti ca-saddena ‘‘ahaṃ etarahi arahaṃ sammāsambuddho’’ (dī. ni. 2.4), ‘‘sadevakasmiṃ lokasmiṃ natthi me paṭipuggalo’’ti (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; mi. pa. 5.11) ca evaṃ ādīnaṃ saṅgaho daṭṭhabbo. Byattoti khandhakosallādisaṅkhātena veyyattiyena samannāgato. Medhāvīti medhāsaṅkhātāya sammābhāvitāya paññāya samannāgato.

208. 犹如能铺展收缩于一处的大地，犹如能扩展收拢于一处的虚空，仿佛能将十万零六十四由旬高的轮围山沉入地下，仿佛能将十万一千零六十八由旬高的须弥山(Sineru)举起，又如将百由旬长宽的大阎浮树扛在肩上摇动——这五种譬喻的出现，是为了显示长老功德的伟大，既为显示其宏大，也为显示他人难以做到。并且，通过此处的“ca”（且）字，应知也包含了‘我如今是阿罗汉、正等觉’、‘在包含天神的世界里没有与我匹敌之人’等经文。“Byatto”（善巧），是指具足了以善于分辨蕴等诸法为代表的善巧。“Medhāvī”（具慧），是指具足了名为智慧的、已得到良好修习的智慧。

209. Paṭisanthāradhammanti pakaticārittavasena vuttaṃ, upagatānaṃ pana bhikkhūnaṃ bhikkhunīnañca pucchāvissajjanavasena ceva cittarucivasena ca yathākālaṃ dhammaṃ desetiyeva, upāsakopāsikānaṃ pana upanisinnakathāvasena.

209. “Paṭisanthāradhammaṃ”（善于款待之法）是指习惯性的行为。对于前来的比丘与比丘尼，他会通过问答的方式，并根据他们的心意喜好，在适当的时候为他们说法；对于优婆塞与优婆夷，则通过坐下交谈的方式说法。

Mahāsudassanasuttadesanāvaṇṇanā

大善见经教示之释义

210. Khuddaka-saddo [Pg.181] patirūpavācī, ka-saddo appatthoti āha ‘‘khuddakanagaraketi nagarapatirūpake sambādhe khuddakanagarake’’ti. Dhuparavisālasaṇṭhānatāya taṃ ‘‘ujjaṅgalanagaraka’’nti vuttanti āha ‘‘visamanagarake’’ti. Aññesaṃ mahānagarānaṃ ekadesappamāṇatāya sākhāsadise. Ettha ca ‘‘khuddakanagarake’’ti iminā tassa nagarassa appakabhāvo vutto, ‘‘ujjaṅgalanagarake’’ti iminā bhūmivipattiyā nihīnabhāvo, ‘‘sākhānagarake’’ti iminā appadhānabhāvo. Sārappattāti vibhavasārādinā sāramahattaṃ pattā.

210. “khuddaka”一词意为“相似”，“-ka”的后缀意为“小”，故说“khuddakanagarake”（在小镇里）是指在像城镇一样拥挤的小地方。因其地势崎岖不平，故称“ujjaṅgalanagaraka”（荒野之镇），亦即“visamanagarake”（地势不平之镇）。又因其大小只相当于其他大城的一部分，故如分支一般。此处，“khuddakanagarake”（小镇）说明了那座城镇的微小，“ujjaṅgalanagarake”（荒野之镇）说明了其因地势不佳而贫瘠，“sākhānagarake”（分支镇）说明了其不重要。“Sārappattā”（得其实质），是指获得了财富精华等而达到强盛。

Kahāpaṇasakaṭanti ettha ‘‘dvikumbhaṃ sakaṭaṃ. Kumbho pana dasambaṇo’’ti vadanti. Dve pavisantīti dve kahāpaṇasakaṭāni dve āyavasena pavisanti.

“金钱车(kahāpaṇasakaṭa)”，此处是指“双瓮之车”。据说一瓮容量为十“安巴那”(ambaṇa)。“二者进入”，是指两辆金钱车依两种收入而进入。

Subhikkhāti sulabhāhārā, sundarāhārā ca. Tenāha ‘‘khajjabhojjasampannā’’ti. Saddaṃ karonteti ravasārinā tuṭṭhabhāvena koñcanādaṃ karonte. Avivittāti asuññā, kadāci ratho paṭhamaṃ gacchati, taṃ añño anubandhanto gacchati, kadāci dutiyaṃ vuttaratho paṭhamaṃ gacchati, itaro taṃ anubandhati evaṃ aññamaññaṃ anubandhamānā. Etthāti kusāvatīnagare. Tassa mahantabhāvato ceva iddhādibhāvato ca niccaṃ payojitāneva bheriādīni tūriyāni, samma sammāti vā aññamaññaṃ piyālāpasaddo samma-saddo. Kaṃsatāḷādisabbatāḷāvacarasaddo tāḷa-saddo, kūṭabheri-saddo kumbhathūṇasaddo.

“食物充足(subhikkha)”，即食物易得，且食物精美。故说“具备嚼食与啖食”。“发出声音”，即是以欢喜之心发出如鹤鸣之声。“不空旷(avivitta)”，即是不空，有时前车先行，他车随行于后；有时后车先行，他车随行于后，如是互相追随。此处是指在拘舍婆提城(Kusāvatī)。因其宏伟及具神通等状态，恒常演奏大鼓等乐器。“samma samma”是互相亲切交谈之声，即是“samma”之声。铜钹等所有节拍乐器之声，即是“节拍(tāḷa)”之声。“kūṭabheri”之声，即是“瓮鼓(kumbhathūṇa)”之声。

Evarūpā saddā honti kacavarākiṇṇavīthitāya, araññe kandamūlapaṇṇādiggahaṇāya, tattha dukkhajīvikatāya cāti yathākkamaṃ yojetabbaṃ. Idha na evaṃ ahosi devaloke viya sabbaso paripuṇṇasampattikatāya.

（在别处）会有因街道遍布垃圾、在林中采集根茎叶等、以及彼处生活困苦而产生的种种声音，此应依次对应。此处并非如此，因其如天界般，一切圆满具足。

Mahantaṃ kolāhalanti saddhāsampannānaṃ devatānaṃ, upāsakānañca vasena purato purato mahatī ugghosanā hoti. Tattha bhagavantaṃ uddissa katassa vihārassa abhāvato, bhikkhusaṅghassa ca mahantabhāvato te āgantvā…pe… pesesi. Pesento ca ‘‘kathañhi nāma bhagavā pacchime kāle attano pavattiṃ amhākaṃ nārocesi, nesaṃ domanassaṃ mā ahosī’’ti ‘‘ajja kho vāseṭṭhā’’tiādinā sāsanaṃ pesesi.

“巨大喧闹(mahantaṃ kolāhalaṃ)”，是指具信的天神与优婆塞(upāsaka)们，因不断前行而在前方发出巨大的欢呼声。彼处因无为世尊(Bhagavā)所建的精舍，且比丘(bhikkhu)僧团人数众多，彼等前来……乃至……（世尊）派遣使者。派遣时（世尊心想）：“我何以在晚年时，未将自己的情况告知他们呢？愿他们不要忧愁。”于是派遣了以“瓦色塔(Vāseṭṭha)，今日……”为开头的讯息。

Mallānaṃ vandanāvaṇṇanā

摩罗族礼敬释义

211. Aghaṃ [Pg.182] dukkhaṃ āventi pakāsentīti aghāvino, pākaṭībhūtadukkhāti āha ‘‘uppannadukkhā’’ti. Ñātisālohitabhāvena kulaṃ parivattati etthāti kulaparivattaṃ. Taṃ taṃkulīnabhāgena ṭhito sattanikāyo ‘‘kulaparivattaso’’ti vuttanti āha ‘‘kulaparivatta’’nti. Te pana taṃtaṃkulaparivattaparicchinnā mallarājāno tasmiṃ nagare vīthiādisabhāgena vasantīti vuttaṃ ‘‘vīthisabhāgena ceva racchāsabhāgena cā’’ti.

211. 带来(āventi)痛苦、显示(pakāsenti)苦难(aghaṃ dukkhaṃ)者，是为“苦难者(aghāvino)”；因其苦已显现，故说“已生苦者(uppannadukkhā)”。因亲族血缘关系，家族于此轮转，是为“家族轮转(kulaparivattaṃ)”。依各家族部分而安住的众生群体，被称为“依家族轮转(kulaparivattaso)”，故说“家族轮转”。而那些摩罗(Malla)王，由各自的家族轮转所限定，居住于城中街道等区域，故说“依街道区域及巷弄区域”。

Subhaddaparibbājakavatthuvaṇṇanā

须跋陀游行者事之释义

212. Kaṅkhā eva kaṅkhādhammo. Ekato vāti bhūmiṃ avibhajitvā sādhāraṇatova. Bījato ca aggaṃ gahetvā āhāraṃ sampādetvā dānaṃ bījaggaṃ. Gabbhakāleti gabbhadhāraṇato paraṃ khīraggahaṇakāle. Tenāha ‘‘gabbhaṃ phāletvā khīraṃ niharitvā’’tiādi. Puthukakāleti sassānaṃ nātipakke puthukayogyaphalakāle. Lāyanagganti pakkassa sassassa lavane lavanārambhe dānaṃ adāsi. Lunassa sassassa veṇivasena bandhitvā ṭhapanaṃ veṇikaraṇaṃ. Tassa ārambhe dānaṃ veṇaggaṃ. Veṇiyo pana ekato katvā rāsikaraṇaṃ kalāpo. Tattha aggadānaṃ kalāpaggaṃ. Kalāpato nīharitvā maddane aggadānaṃ khalaggaṃ. Madditaṃ ophuṇitvā dhaññassa rāsikaraṇe aggadānaṃ khalabhaṇḍaggaṃ. Dhaññassa khalato koṭṭhe pakkhipane aggadānaṃ koṭṭhaggaṃ. Uddharitvāti koṭṭhato uddharitvā.

212. 疑惑(kaṅkhā)即是疑惑法。“共同(ekato)”是说不分割土地，共同拥有。从种子中选取最好的部分，准备食物而作布施，是为“种子顶施(bījaggaṃ)”。“怀孕时(gabbhakāle)”，是指怀孕后汲取乳汁之时。因此说“破胎取乳”等。“嫩谷时(puthukakāle)”，是指谷物尚未过熟、适合作米花之时。“收割顶施(lāyanaggaṃ)”，是指在收割成熟谷物之初所作的布施。将收割的谷物扎成禾束放置，是为“结束(veṇikaraṇaṃ)”。于此之初所作布施，是为“结束顶施(veṇaggaṃ)”。将诸禾束合为一处堆积，是为“禾堆(kalāpo)”。于彼处所作之顶施，是为“禾堆顶施(kalāpaggaṃ)”。从禾堆中取出，于碾打时所作之顶施，是为“谷场顶施(khalaggaṃ)”。碾打、簸扬后，于堆积谷物时所作之顶施，是为“谷场物顶施(khalabhaṇḍaggaṃ)”。将谷物从谷场装入谷仓时所作之顶施，是为“谷仓顶施(koṭṭhaggaṃ)”。“取出(uddharitvā)”，是指从谷仓中取出。

‘‘Nava aggadānāni adāsī’’ti iminā ‘‘kathaṃ nu kho ahaṃ satthu santike aggatova mucceyya’’nti aggaggadānavasena vivaṭṭūpanissayassa kusalassa katūpacitattā, ñāṇassa ca tathā paripākaṃ gatattā aggadhammadesanāya tassa bhājanabhāvaṃ dasseti. Tenāha ‘‘imaṃ aggadhammaṃ tassa desessāmī’’tiādi. Ohīyitvā saṅkocaṃ āpajjitvā.

“他作了九种顶施”，此句显示：因他怀着“我如何在导师面前最先获得解脱”之念，通过最上之施，造作并积累了作为出离之依止的善业，且其智慧也同样成熟，故堪为至上法之器。因此（佛陀）说：“我将为他说此至上之法”等。“退避(ohīyitvā)收缩(saṅkocaṃ āpajjitvā)”是指退缩、畏缩。

213. Aññātukāmova na sandiṭṭhiṃ parāmāsī. Abbhaññiṃsūti sandehajātassa pucchāvacananti katvā jāniṃsūti atthamāha. Tenāha pāḷiyaṃ ‘‘sabbeva na abbhaññiṃsū’’ti. Nesanti pūraṇādīnaṃ. Sā paṭiññāti ‘‘karoto kho mahārāja kārayato’’tiādinā (dī. ni. 1.166) paṭiññātā, sabbaññupaṭiññā [Pg.183] eva vā. Niyyānikāti sappāṭihāriyā, tesaṃ vā siddhantasaṅkhātā paṭiññā vaṭṭato nissaraṇaṭṭhena niyyānikāti. Sāsanassa sampattiyā tesaṃ sabbaññutaṃ, tabbipariyāyato ca asabbaññutaṃ gacchatīti daṭṭhabbaṃ. Tenāha ‘‘tasmā’’tiādi. Atthābhāvatoti subhaddassa sādhetabbaatthābhāvato. Okāsābhāvatoti tathā vitthāritaṃ katvā dhammaṃ desetuṃ avasarābhāvato. Idāni tameva okāsābhāvaṃ dassetuṃ ‘‘paṭhamayāmasmi’’ntiādi vuttaṃ.

213. 只是欲求了知，而不执取己见。“他们了知(abbhaññiṃsu)”，是说对生疑者设问，而使其了知。因此，经中说“他们全都不了知”。此中“他们(nesaṃ)”是指富楼那(Pūraṇa)等人。所谓“主张(paṭiññā)”，即如“大王，作者、使作者……”（《长部》1.166）等所主张者，或即是“一切知”之主张。“能出离(niyyānika)”，是指具神变，或指他们那被称为“悉檀”的主张，以其能出离轮回之义，故称“能出离”。应知，因其教法成就，他们便趋入一切知；反之，则趋入非一切知。因此说“是故”等。“无义利(atthābhāvato)”，是指对须跋陀(Subhadda)而言，无所应证之义利。“无机会(okāsābhāvato)”，是指无机缘如是详细说法。如今为显示彼无机缘，而说“于初夜分”等。

214. Yesaṃ samaṇabhāvakarānaṃ dhammānaṃ sampādanena samaṇo, te pana ukkaṭṭhaniddesena ariyamaggadhammāti catumaggasaṃsiddhiyā pāḷiyaṃ cattāro samaṇā vuttāti te bāhirasamaye sabbena sabbaṃ natthīti dassento ‘‘paṭhamo sotāpannasamaṇo’’tiādimāha. Purimadesanāyāti ‘‘yasmiñca kho, subhadda, dhammavinaye’’tiādinā vuttāya desanāya. Byatirekato, anvayato ca adhippeto attho vibhāvīyatīti paṭhamanayopettha ‘‘purimadesanāyā’’ti padena saṅgahito vāti daṭṭhabbo. Attano sāsanaṃ niyamento āha ‘‘imasmiṃ kho’’ti yojanā. Āraddhavipassakehīti samādhikammikavipassakehi, sikhāppattavipassake sandhāya vuttaṃ, na paṭṭhapitavipassane. Apare pana ‘‘bāhirakasamaye vipassanārambhassa ganthopi natthevāti avisesavacanameta’’nti vadanti. Adhigataṭṭhānanti adhigatassa kāraṇaṃ, tadatthaṃ pubbabhāgapaṭipadanti attho, yena sotāpattimaggo adhigato, na uparimaggo, so sotāpattimagge ṭhito akuppadhammatāya tassa, tattha vā siddhito ṭhitapubbo bhūtapubbagatiyāti sotāpattimaggaṭṭho sotāpanno, na sesaariyā bhūmantaruppattito. Sotāpanno hi attanā adhigataṭṭhānaṃ sotāpattimaggaṃ aññassa kathetvā sotāpattimaggaṭṭhaṃ kareyya, na aṭṭhamako asambhavato. Esa nayo sesamaggaṭṭhesūti etthāpi imināva nayena attho veditabbo. Paguṇaṃ kammaṭṭhānanti attano paguṇaṃ vipassanākammaṭṭhānaṃ, eteneva ‘‘avisesavacana’’nti vādo paṭikkhittoti daṭṭhabbo.

214. 依之成就而为沙门者，乃成就沙门之法。此法依最上解释(niddesa)，即是圣道法。因四道之成就，故经中说有四种沙门。为显示此等沙门于外道时期全然不存，故说“第一是预流沙门”等。“依前所说”，是指依“须跋陀(Subhadda)，于何等法、律中……”等所说之教法。由遮诠(byatirekato)与表诠(anvayato)能阐明所欲之义，故当知此中初门已为“依前所说”一词所摄。为限定自宗，故说“于此法、律中”，应如是连结。“已勤修观(vipassanā)者”，是指以定为业的观修行者，此乃针对已达观之顶峰者而言，非指初修观者。然有余师言：“外道时期，连开启观之典籍亦无，故此为无差别说。”“所证得位(adhigataṭṭhāna)”，义为证得之因，即前分行道。依此证得预流道，而非上道。彼安住于预流道，因其法不可动摇，或因于彼处成就，故为曾住、曾行者，是为“预流道者”，即预流，非因生于他地之其余圣者。预流者能为他说自己所证之预流道，使他人成为预流道者，但不能使之成为第八人（即阿罗汉道者），因其不能故。此理于其余道者亦然，当知其义同此。“熟练业处”，是指自己熟练的观业处。由此当知，“无差别说”之论已被驳斥。

Sabbaññutaññāṇaṃ adhippetaṃ. Tañhi sabbañeyyadhammāvabodhane ‘‘kusalaṃ chekaṃ nipuṇa’’nti vuccati tattha asaṅgaappaṭihataṃ pavattatīti katvā. Samadhikāni [Pg.184] ekena vassena. Ñāyanti etena catusaccadhammaṃ yāthāvato paṭivijjhantīti ñāyo, lokuttaramaggoti āha ‘‘ariyamaggadhammassā’’ti. Padissati etena ariyamaggo paccakkhato dissatīti padeso, vipassanāti vuttaṃ ‘‘padese vipassanāmagge’’ti. Samaṇopīti ettha pi-saddo ‘‘padesavattī’’ti etthāpi ānetvā sambandhitabboti āha ‘‘padesavatti…pe… natthīti vuttaṃ hotī’’ti.

意指一切知智(Sabbaññutaññāṇa)。因为它在觉悟一切所应知法时，能无碍无障地运行，故被称为“善巧、精巧、巧妙”。比一年还多。所谓正道(ñāya)，是指由此如实洞见四圣谛之法，即是出世间道，故说“于圣道法”。所谓部分(padesa)，是指由此能亲见圣道，即是观(vipassanā)，故说“于观道的部分”。“沙门亦”(Samaṇopi)中的“亦”(pi)字，应与“行于部分”(padesavattī)相连接，故说“行于部分者……乃至……不存在”。

215. Soti tathāvutto antevāsī. Tenāti ācariyena. Attano ṭhāne ṭhapito hoti parapabbājanādīsu niyuttattā.

215. “彼”(So)即是那位被如此提及的弟子。“由彼”(Tena)即是由老师(ācariya)。因被委任为他人出家等事，（弟子）被安置于（老师）自己的位置上。

Sakkhisāvakoti paccakkhasāvako, sammukhasāvakoti attho. Bhagavati dharamāneti dharamānassa bhagavato santike. Sesadvayepi eseva nayo. Sabbopi soti sabbo so tividhopi. Ayaṃ pana arahattaṃ patto, tasmā paripuṇṇagatāya matthakappatto pacchimo sakkhisāvakoti.

亲证弟子(sakkhisāvaka)即是现前弟子(paccakkhasāvako)，意为面前弟子(sammukhasāvako)。“世尊住世时”(Bhagavati dharamāne)意指在住世的世尊面前。其余两种也是同样的道理。“所有彼”(Sabbopi so)即是所有这三种。然而，此人已证得阿罗汉果，因此是达到圆满、抵达顶峰的最后一位亲证弟子。

Pañcamabhāṇavāravaṇṇanā niṭṭhitā.

第五诵品释义终。

Tathāgatapacchimavācāvaṇṇanā

如来最后遗教释义

216. Tanti bhikkhusaṅghassa ovādakaṅgaṃ dassetuṃ…pe… vuttaṃ dhammasaṅgāhakehīti adhippāyo. Suttābhidhammasaṅgahitassa dhammassa atisajjanaṃ sambodhanaṃ desanā, tasseva pakārato ñāpanaṃ veneyyasantāne ṭhapanaṃ paññāpananti ‘‘dhammopi desito ceva paññatto cā’’ti vuttaṃ. Tathā vinayatantisaṅgahitassa kāyavācānaṃ vinayanato ‘‘vinayo’’ti laddhādhivacanassa atthassa atisajjanaṃ sambodhanaṃ desanā, tasseva pakārato ñāpanaṃ asaṅkarato ṭhapanaṃ paññāpananti ‘‘vinayopi desito ceva paññatto cā’’ti vuttaṃ. Adhisīlasikkhāniddesabhāvena sāsanassa mūlabhūtattā vinayo paṭhamaṃ sikkhitabboti taṃ tāva ayamuddesaṃ sarūpato dassento ‘‘mayā hi vo’’tiādimāha. Tattha sattāpattikkhandhavasenāti sattannaṃ āpattikkhandhānaṃ avītikkamanīyatāvasena. Satthukiccaṃ sādhessati ‘‘idaṃ vo kattabbaṃ, idaṃ vo na kattabba’’nti kattabbākattabbassa vibhāgena anusāsanato.

216. 此乃为向比丘僧团开示教诫……（中略）……此为法结集者所说之意。经与阿毗达磨所摄之法的阐述与开示，是为“说示”(desanā)；以不同方式令其为人所知，并安立于所化有情心中，是为“制定”(paññāpana)，故说“法亦已说示与制定”。同样，律藏所摄之法，因能调伏身语而得“律”(vinaya)之名。对其义理的阐述与开示，是为“说示”；以不同方式令其为人所知，并清晰无混地安立，是为“制定”，故说“律亦已说示与制定”。律是增上戒学的解释，为教法之根本，故应先学。为显示此要点之本质，（世尊）说“我为汝等……”等语。其中，“依七聚罪”是指依七种不可违越的罪聚。它将完成导师之责，因为它通过分别“此是汝等应作，此是汝等不应作”的可作与不可作来教诫。

Tena [Pg.185] tenākārenāti tena tena veneyyānaṃ ajjhāsayānurūpena pakārena. Ime dhammeti ime sattatiṃsabodhipakkhiyadhamme. Tappadhānattā suttantadesanāya ‘‘suttantapiṭakaṃ desita’’nti vuttaṃ. Satthukiccaṃ sādhessati taṃtaṃcariyānurūpaṃ sammāpaṭipattiyā anusāsanato. Kusalākusalābyākatavasena nava hetū. ‘‘Satta phassā’’tiādi sattaviññāṇadhātusampayogavasena vuttaṃ. Dhammānulome tikapaṭṭhānādayo cha, tathā dhammapaccanīye, dhammānulomapaccanīye, dhammapaccanīyānulometi catuvīsati samantapaṭṭhānāni etassāti catuvīsatisamantapaṭṭhānaṃ, taṃ pana paccayānulomādivasena vibhajiyamānaṃ aparimāṇanayaṃ evāti āha ‘‘anantanayamahāpaṭṭhānapaṭimaṇḍita’’nti. Satthukiccaṃ sādhessatīti khandhādivibhāgena ñāyamānaṃ catusaccasambodhāvahattā satthārā sammāsambuddhena kātabbakiccaṃ nipphādessati.

“以如是如是之方式”是指以随顺所化有情意乐的如是如是之方法。“此等法”是指此三十七菩提分法。因其在经教中占首要地位，故说“已说示经藏”。它将完成导师之责，因为它教诫与彼彼行持相应的正行。依善、不善、无记，有九因。“七触”等是依与七识界相应而说。在《法随顺》中有三法发趣等六种，同样在《法相违》《法随顺相违》《法相违随顺》中也是如此，共有二十四《普发趣》。此即二十四《普发趣》。当其依《缘随顺》等进行分析时，则有无量法门，故说“以无量法门之大发趣庄严”。“将完成导师之责”是指：通过蕴等分别而被了知，能引生对四圣谛的正觉，故能圆满导师、正自觉者所应成办之事业。

Ovadissanti anusāsissanti ovādānusāsanīkiccanipphādanato.

（彼等）将劝诫、将教导，因为完成了劝诫与教导的责任。

Cārittanti samudācārā, navesu piyālāpaṃ vuḍḍhesu gāravālāpanti attho. Tenāha ‘‘bhanteti vā āyasmāti vā’’ti. Gāravavacanaṃ hetaṃ yadidaṃ bhanteti vā āyasmāti vā, loke pana ‘‘tatra bhava’’nti, ‘‘devānaṃ piyā’’ti ca gāravavacanameva.

“行仪”(Cārittaṃ)即是正当的行为，意指对新学比丘说爱语，对长老比丘说敬语。因此说“或称尊者(bhante)，或称具寿(āyasmā)”。“尊者”或“具寿”，此诚为敬语。而在世间，“阁下”(tatra bhavaṃ)、“天佑”(devānaṃ piya)亦是敬语。

‘‘Ākaṅkhamāno samūhanatū’’ti vutte ‘‘na ākaṅkhamāno na samūhanatū’’tipi vuttameva hotīti āha ‘‘vikappavacaneneva ṭhapesī’’ti. Balanti ñāṇabalaṃ. Yadi asamūhananaṃ diṭṭhaṃ, tadeva ca icchitaṃ, atha kasmā bhagavā ‘‘ākaṅkhamāno samūhanatū’’ti avocāti? Tathārūpapuggalajjhāsayavasena. Santi hi keci khuddānukhuddakāni sikkhāpadāni samādāya saṃvattituṃ anicchantā, tesaṃ tathā avuccamāne bhagavati vighāto uppajjeyya, taṃ tesaṃ bhavissati dīgharattaṃ ahitāya dukkhāya, tathā pana vutte tesaṃ vighāto na uppajjeyya ‘‘amhākaṃ evāyaṃ doso, yato amhesu eva keci samūhananaṃ na icchantī’’ti. Keci ‘‘sakalassa pana sāsanassa saṅghāyattabhāvakaraṇatthaṃ tathā vutta’’nti vadanti. Yañca kiñci satthārā sikkhāpadaṃ paññattaṃ, taṃ samaṇā sakyaputtiyā sirasā sampaṭicchitvā jīvitaṃ viya rakkhanti. Tathā hi te ‘‘khuddānukhuddakāni sikkhāpadāni ākaṅkhamāno saṅgho samūhanatū’’ti [Pg.186] vuttepi na samūhaniṃsu, aññadatthu ‘‘purato viya tassa accayepi rakkhiṃsu evā’’ti satthusāsanassa, saṅghassa ca mahantabhāvadassanatthampi tathā vuttanti daṭṭhabbaṃ. Tathā hi āyasmā ānando, aññepi vā bhikkhū ‘‘katamaṃ pana bhante khuddakaṃ, katamaṃ anukhuddaka’’nti na pucchiṃsu samūhanajjhāsayasseva abhāvato.

“当说‘若欲，可废除’时，也即是说了‘若不欲，则不废除’，因此说‘以抉择语而安立’。‘力’(bala)即是智力(ñāṇabala)。若不废除（学处）是所见，且此亦为所愿，然世尊何故说‘若欲，可废除’？此乃随顺那些人的意乐。实有某些人，受持了微小又次微小的学处(khuddānukhuddakāni sikkhāpadāni)后，却不愿长久奉行。若世尊不作此说，他们或会生起障碍，这将为他们带来长久的不利与痛苦。若作此说，他们则不生障碍，并想：‘这只是我们的过失，因为我们当中有些人不愿废除（这些学处）。’亦有人言：‘作此说是为使整个教法(sāsana)归于僧团(saṅgha)所依。’凡导师(satthā)所制定的任何学处，释迦子沙门(samaṇā sakyaputtiyā)皆顶戴受持，如护己命。是故，他们即便听闻‘僧团若欲，可废除微小又次微小的学处’，亦不废除，反而在他（世尊）灭度后，也如其在世时一般守护。当知，作此说是为显示导师教法与僧团之伟大。是故，具寿阿难或其他比丘，因无废除之意乐，故未问：‘尊者(bhante)，何为微小，何为次微小？’”

Na taṃ evaṃ gahetabbanti ‘‘nāgasenatthero khuddānukhuddakaṃ jānātī’’tiādinā vuttaṃ taṃ nesaṃ vacanaṃ iminā vuttākārena na gahetabbaṃ adhippāyassa aviditattā. Idāni taṃ adhippāyaṃ vibhāvetuṃ ‘‘nāgasenatthero hī’’tiādi vuttaṃ. Yasmā nāgasenatthero (milindapañhe abhejjavagge vitthāro) paresaṃ vādapathopacchedanatthaṃ saṅgītikāle dhammasaṅgāhakamahātherehi gahitakoṭṭhāsesu ca antimakoṭṭhāsameva gahetvā milindarājānaṃ paññāpesi. Mahākassapatthero pana ekasikkhāpadampi asamūhanitukāmatāya tathā kammavācaṃ sāveti, tasmā taṃ tesaṃ vacanaṃ tathā na gahetabbaṃ.

不应如是理解。彼等所说“龙军(Nāgasena)长老知晓微小又次微小的学处”等语，不应以上述方式理解，因其意趣未明。为阐明此意趣，今说“诚然，龙军长老……”等。因为龙军长老（详见《弥兰王问经》不坏品）为断绝他人论端，于结集时，仅从法结集者大长老们所集部分中，择取最后一部分为弥兰陀王开示。而大迦叶(Mahākassapa)长老则因不欲舍弃任何一条学处，故如是诵羯磨语。因此，彼等之言不应作如是理解。

217. Dveḷhakanti dvidhāgāho, anekaṃsaggāhoti attho. Vimatīti saṃsayāpatti. Tenāha ‘‘vinicchituṃ asamatthatā’’ti. Taṃ vo vadāmīti taṃ saṃsayavantaṃ bhikkhuṃ sandhāya vo tumhe vadāmi.

217. “犹豫”(Dveḷhakaṃ)即是二分取(dvidhāgāho)，意为不定执取(anekaṃsaggāho)。“疑”(Vimatī)即是陷入疑惑(saṃsayāpatti)。因此说“不能决断”。“我告汝等”(Taṃ vo vadāmi)是指针对那有疑惑的比丘，我告诉你们。

Nikkaṅkhabhāvapaccakkhakaraṇañāṇaṃ yevāti buddhādīsu tesaṃ bhikkhūnaṃ nikkaṅkhabhāvassa paccakkhakāriyābhāvato tamatthaṃ paṭivijjhitvā ṭhitaṃ sabbaññutaññāṇameva. Ettha etasmiṃ atthe.

唯是令无惑状态现前之智。于佛陀等彼诸比丘，因其无惑状态无需再被现前，故唯是以一切知智洞达此义而住。此中即是此义。

218. Appamajjanaṃ appamādo, so pana atthato ñāṇūpasañhitā sati. Yasmā tattha satiyā byāpāro sātisayo, tasmā ‘‘satiavippavāsenā’’ti vuttaṃ. Appamādapadeyeva pakkhipitvā adāsi taṃ atthato, tassa sakalassa buddhavacanassa saṅgaṇhanato ca.

218. “不放逸”是不疏忽，就其义而言，是与智慧相应的正念。因为在此，正念的作用殊胜，所以说“不离正念”。由于它能总摄一切佛陀的教言，因此世尊将此义归入‘不放逸’一词中而作教导。

Parinibbutakathāvaṇṇanā

般涅槃论释义

219. Jhānādīsu, citte ca paramukkaṃsagatavasībhāvatāya ‘‘ettake kāle ettakā samāpattiyo samāpajjitvā parinibbāyissāmī’’ti kālaparicchedaṃ katvā samāpatti samāpajjanaṃ ‘‘parinibbānaparikamma’’nti adhippetaṃ. Theroti anuruddhatthero.

219. 在禅那等中，由于心达到最上自在，能够通过设定时间来决定“在多少时间内入多少定后般涅槃”，此处所谓的“入定”即是“为般涅槃所作的准备”。长老是指阿那律长老。

Ayampi [Pg.187] cāti yathāvuttapañcasaṭṭhiyā jhānānaṃ samāpannabhāvakathāpi saṅkhepakathā eva, kasmā? Yasmā bhagavā tadāpi devasikaṃ vaḷañjanasamāpattiyo sabbāpi aparihāpetvā samāpajji evāti dassento ‘‘nibbānapuraṃ pavisanto’’tiādimāha.

“此亦”是指如前所说的六十五种禅那的证入情况，也只是简略的说法。为什么呢？因为世尊即使在那时，也没有舍弃每日的日常受用定，仍然证入了所有禅定，为了显示这个意思，才说了“进入涅槃城”等等。

Imāni dvepi samanantarāneva paccavekkhaṇāyapi yebhuyyenānantariyakatāya jhānapakkhikabhāvato, yasmā bhavaṅgacittaṃ sabbapacchimaṃ, tato bhavato cavanato ‘‘cutī’’ti vuccati, tasmā na kevalaṃ ayameva bhagavā, atha kho sabbepi sattā bhavaṅgacitteneva cavantīti dassetuṃ ‘‘ye hi kecī’’tiādi vuttaṃ.

这两种省察也都是紧接着（生起）的，主要因为它们大多是无间断且属于禅那一方的性质。因为有分心是最后的心，从有（bhava）中死去（cavanato）被称为“死”（cuti），因此，为了表明不仅是这位世尊，而且一切有情也是以有分心而死的，才说了“凡任何”等。

220. Paṭibhāgapuggalavirahitoti sīlādiguṇehi asadisatāya sadisapuggalarahito.

220. 无有等对者，谓于戒等功德不相似，故无有相似之人。

221. Saṅkhārā vūpasamanti etthāti vūpasamoti evaṃsaṅkhātaṃ ñātaṃ kathitaṃ nibbānaṃ.

221. 诸行于此止息，故名“止息”。涅槃即是如此被称呼、认知与言说的。

222. Yanti paccatte upayogavacananti āha ‘‘yo kālaṃ akarī’’ti.

222. “Yanti”是用于个体自身的词，故说“谁死了”。

Suvikasitenevāti pītisomanassayogato suṭṭhu vikasitena muditena. Vedanaṃ adhivāsesi abhāvasamudayo kato suṭṭhu pariññātattā. Anāvaraṇavimokkho sabbaso nibbutabhāvato.

“以善开显”（Suvikasitena）意为：因与喜、乐相应而极善开展、欣悦。“忍受了感受”（Vedanaṃ adhivāsesi），因已善遍知，故已令其不生。“无障解脱”（Anāvaraṇavimokkho），因为已完全寂灭。

223. Ākaronti attano phalāni samānākāre karontīti ākārā, kāraṇāni. Sabbākāravarūpeteti sabbehi ākāravarehi uttamakāraṇehi sīlādiguṇehi samannāgateti attho.

223. “行相”（ākārā）即是“因”（kāraṇāni），因为它们能产生（果报）。所谓“具足一切殊胜行相”，其义为：具足一切殊胜之因，即戒等功德。

225. Kathaṃbhūtāti kīdisābhūtā.

225. “是怎样的”（kathaṃbhūtā）即“是何种的”（kīdisābhūtā）。

Cullakaddhānanti parittaṃ kālaṃ dvattināḍikāmattaṃ velaṃ.

“短暂的时间”（Cullakaddhānaṃ）是指很短的时间，大约两三纳迪伽（nāḍikā）之时。

Buddhasarīrapūjāvaṇṇanā

佛身供养释义

227. Kaṃsatāḷādi tāḷaṃ avacarati etthāti ‘‘tāḷāvacara’’nti vuccati ātatāditūriyabhaṇḍaṃ. Tenāha ‘‘sabbaṃ tūriyabhaṇḍa’’nti.

227. 铜钹等乐器于此演奏，故称“乐器”（tāḷāvacara），指弦乐器等乐器。因此说“一切乐器”。

Dakkhiṇadisābhāgenevāti [Pg.188] aññena disābhāgena anāharitvā yamakasālānaṃ ṭhānato dakkhiṇadisābhāgeneva, tatopi dakkhiṇadisābhāgaṃ haritvā netvā.

“唯以南面”（Dakkhiṇadisābhāgeneva）意为：不从其他方向，仅从双娑罗树所在之处的南面，再从那里朝南运送。

Jetavanasadiseti sāvatthiyā jetavanasadise ṭhāne, ‘‘jetavanasadise ṭhāne’’tipi pāṭho.

“如祇陀林之处”（Jetavanasadise）意为：在舍卫城(Sāvatthī)中如祇陀林之处。亦有作“在如祇陀林之处”（jetavanasadise ṭhāne）的读法。

228. Pasādhanamaṅgalasālāyāti abhisekakāle alaṅkaraṇamaṅgalasālāya.

228. “于庄严吉祥殿”（Pasādhanamaṅgalasālāya）意为：于灌顶时装饰用的吉祥殿。

229. Devadāniyoti tassa corassa nāmaṃ.

229. “提婆达尼耶”（Devadāniyo）是那个盗贼的名字。

Mahākassapattheravatthuvaṇṇanā

大迦叶长老的故事释义

231. Pāvāyāti pāvā nagarato. Āvajjanapaṭibaddhattā jānanassa anāvajjitattā satthu parinibbānaṃ ajānanto ‘‘dasabalaṃ passissāmī’’ti thero cintesi, satthu sarīre vā satthusaññaṃ uppādento tathā cintesi. Tenevāha ‘‘atha bhagavantaṃ ukkhipitvā’’ti. ‘‘Dhuvaṃ parinibbuto bhavissatī’’ti cintesi pārisesañāyena. Jānantopi thero ājīvakaṃ pucchiyeva, pucchane pana kāraṇaṃ sayameva pakāsetuṃ ‘‘kiṃ panā’’tiādi āraddhaṃ.

231. “从波婆城”（Pāvāya）即从波婆(Pāvā)城。由于心念专注被中断，未能注意到，长老不知晓导师已般涅槃，心想：‘我将见到十力者’，或于导师遗体上生起导师之想而如是思惟。因此说：‘于是抬起世尊’。长老以排除法推知，思惟：‘必定已般涅槃’。长老虽已知晓，仍询问裸行顺命外道，而提问的原因正是为了亲自说明情况，故开始说‘然则’等语。

Ajja sattāhaparinibbutoti ajja divasato paṭilomato sattame ahani parinibbuto.

“今日已般涅槃七日”（Ajja sattāhaparinibbuto）意为：从今日逆数，于第七日般涅槃。

232. Nāḷiyā vāpakenāti nāḷiyā ceva thavikāya ca.

232. “以量器与播种袋”（Nāḷiyā vāpakena）意为：以量器（nāḷī）与布袋（thavikā）。

Mañjuketi mañjubhāṇine madhurassare. Paṭibhāneyyaketi paṭibhānavante. Bhuñjitvā pātabbayāgūti paṭhamaṃ bhuñjitvā pivitabbayāgu.

“美妙音者”（Mañjuke）意为声音甜美者。“具辩才者”（Paṭibhāneyyake）意为有辩才者。“食后当饮之粥”（Bhuñjitvā pātabbayāgu）意为先吃完后当饮之粥。

Tassāti subhaddassa vuḍḍhapabbajitassa.

“彼”（Tassa）是指须跋陀（Subhadda）老年出家者。

Ārādhitasāsaneti samāhitasāsane. Alanti samattho. Pāpoti pāpapuggalo. Osakkāpetunti hāpetuṃ antaradhāpetuṃ.

“于已成就之教法”（Ārādhitasāsane）意为于已安住之教法。“足矣”（Alaṃ）意为有能力。“恶”（Pāpo）意为恶人。“令其退失”（Osakkāpetuṃ）意为使其减少、使其消失。

Pañhavārāti pañhā viya vissajjanāni ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’tiādinā, (dha. sa. 1.1) ‘‘yasmiṃ samaye rūpūpapattiyā maggaṃ bhāvetī’’tiādinā [Pg.189] (dha. sa. 1.251) ca pavattāni ekaṃ dve bhūmantarāni. Mūle naṭṭhe pisācasadisā bhavissāmāti yathā rukkhe adhivattho pisāco tassa sākhāparivāre naṭṭhe khandhaṃ nissāya vasati, khandhe naṭṭhe mūlaṃ nissāya vasati, mūle pana naṭṭhe anissayova hoti, tathā bhavissāmāti attho. Atha vā mūle naṭṭheti pisācena kira rukkhagacchādīnaṃ kañcideva mūlaṃ chinditvā attano puttassa dinnaṃ, yāva taṃ tassa hatthato na vigacchati, tāva so taṃ padesaṃ adissamānarūpo vicarati. Yadā pana tasmiṃ kenaci acchinnabhāvena vā sativippavāsavasena vā naṭṭhe manussānampi dissamānarūpo vicarati, taṃ sandhāyāha ‘‘mūle naṭṭhe pisācasadisā bhavissāmā’’ti.

“问轮”（Pañhavārā）是指如问答般的解答，如‘于何时，欲界善心已生起……’（法集论1.1）及‘于何时，为生色界而修道……’（法集论1.251）等，跨越一两个地。“根坏时，我等将如毕舍遮”意为：犹如栖树的毕舍遮，当树的枝叶坏去时，依树干而住；树干坏去时，依树根而住；而当树根也坏去时，则无所依。我们将如是，此为其义。或者，“根坏时”：据说有毕舍遮砍断某树丛的根，交予其子，只要此根不离其手，他便能以不可见之形于彼处游荡。然当此根因被他人夺走或因失念而遗失时，他便以人亦可见之形游荡。针对此义而说“根坏时，我等将如毕舍遮”。

Maṃ kāyasakkhiṃ katvāti taṃ paṭipadaṃ kāyena sacchikatavantaṃ tasmā tassā desanāya sakkhibhūtaṃ maṃ katvā. Paṭicchāpesi taṃ paṭicchāpanaṃ kassapasuttena dīpetabbaṃ.

“以我为身证者”（Maṃ kāyasakkhiṃ katvā）意为：以我——这位以身亲证彼道，从而成为彼教法见证者的人。“令承诺”（Paṭicchāpesi），此承诺当以《迦叶经》(Kassapasutta)来阐明。

233. Candanaghaṭikābāhullato candanacitakā.

233. 因有众多旃檀木块，故有旃檀柴堆。

Taṃ sutvāti taṃ āyasmatā anuruddhattherena vuttaṃ devatānaṃ adhippāyaṃ sutvā.

“听闻彼”（Taṃ sutvā）意为：听闻了具寿阿那律长老所说的天神们的意向。

234. Dasikatantaṃ vāti paliveṭhitaahatakāsikavatthānaṃ dasaṭhānena tantumattampi vā. Dārukkhandhaṃ vāti candanādicitakadārukkhandhaṃ vā.

234. “或一缕缨线”（Dasikatantaṃ vā）意为：或仅是从缠裹着的全新迦尸(Kāsika)布的缨边处取下的一缕线。“或一段木头”（Dārukkhandhaṃ vā）意为：或一段旃檀等（所构成）的柴堆的木头。

235. Samudāyesu pavattavohārānaṃ avayavesu dissanato sarīrassa avayavabhūtāni aṭṭhīni ‘‘sarīrānī’’ti vuttāni.

235. 因为用于聚合体的世俗言说也见于其部分，故作为身体（sarīra）一部分的骨头，也被称为“舍利”（sarīrāni）。

Na vippakiriṃsūti sarūpeneva ṭhitāti attho. ‘‘Sesā vippakiriṃsū’’ti vatvā yathā pana tā vippakiṇṇā ahesuṃ, taṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ.

“未散乱”（Na vippakiriṃsū）意为保持其原状。说了‘其余都散乱’之后，为了说明它们是如何散乱的，所以才说了‘在那里’等等。

Udakadhārā nikkhamitvā nibbāpesunti devatānubhāvena. Evaṃ mahatiyo bahū udakadhārā kimatthāyāti āha ‘‘bhagavato citako mahanto’’ti. Mahā hi so vīsaratanasatiko. Aṭṭhadantakehīti naṅgalehi aṭṭheva hi nesaṃ dantasadisāni potthāni honti, tasmā ‘‘aṭṭhadantakānī’’ti vuccati.

水流涌出熄灭火焰，是依天神威力所致。对于“为何有如此众多巨大的水流？”，回答说：“因为世尊的柴堆很巨大。”它确实巨大，高达一百二十肘。“以八齿者”（Aṭṭhadantakehi）意为以犁；因为它们有八个如齿般的犁头，故被称为“八齿者”。

Dhammakathāva [Pg.190] pamāṇanti ativiya acchariyabbhutabhāvato passantānaṃ, suṇantānañca sātisayaṃ pasādāvahabhāvato, savisesaṃ buddhānubhāvadīpanato. Parinibbutassa hi buddhassa bhagavato evarūpo ānubhāvoti taṃ pavattiṃ kathentānaṃ dhammakathikānaṃ attano ñāṇabalānurūpaṃ pavattiyamānā dhammakathā evettha pamāṇaṃ vaṇṇetabbassa atthassa mahāvisayattā, tasmā vaṇṇanābhūmi nāmesāti adhippāyo. Catujjātiyagandhaparibhaṇḍaṃ kāretvāti tagarakuṅkumayavanapupphatamālapattāni pisitvā katagandhena paribhaṇḍaṃ kāretvā. Khacitvāti tattha tattha olambanavasena racetvā, gandhavatthūni gahetvā ganthitamālā gandhadāmāni ratanāvaḷiyo ratanadāmāni. Bahikilañjaparikkhepassa, antosāṇiparikkhepassa karaṇena sāṇikilañjaparikkhepaṃ kāretvā. Vātaggāhiniyo paṭākā vātapaṭākā. Sarabharūpapādako pallaṅko sarabhamayapallaṅko, tasmiṃ sarabhamayapallaṅke.

法说为衡量标准，是因其极其稀有奇特，能令见者、闻者生起非凡的净信，并能特别彰显佛陀的威德。已般涅槃的世尊尚有如此威德，故对讲述此事迹的说法者而言，与其自身智力相应而展开的法说，即是此处所应阐释之义的衡量标准，因其义理境界广大，故称之为“阐释之境”。“制作四种香料的庄严物”，即是将多伽罗香(tagara)、藏红花(kuṅkuma)、爪哇花(yavanapuppha)与多摩罗叶(tamālapattāni)捣碎，制成香膏以为庄严。“镶嵌”，即是在各处以悬挂的方式布置，用香料串成的花鬘为香鬘，用宝珠串成的行列为宝鬘。“制作麻席围栏”，即是在外围设置草席，内围设置麻布。“迎风旗”，即是随风飘扬的旗帜。“萨拉布(sarabhū)形足的床座”，即由萨拉布形象所成的床座，在那由萨拉布形象所成的床座上。

Sattihatthā purisā sattiyo taṃsahacaraṇato yathā ‘‘kuntā pacarantī’’ti, tehi samantato rakkhāpanaṃ pañcakaraṇanti āha ‘‘sattihatthehi purisehi parikkhipāpetvā’’ti. Dhanūhīti etthāpi eseva nayo. Sannāhagavacchikaṃ viya katvā nirantarāvaṭṭhitaārakkhasannāhena gavacchijālaṃ viya katvā.

“执矛男子”，矛随身行，犹如说“长矛在巡行”。让他们从四周守护，这被称为“五事”，故说“派执矛男子围绕”。“用弓”也是同理。“如同设置了铁甲围栏”，即是用不间断驻守的卫兵，布设成如同围栏网一般。

Sādhukīḷitanti saparahitaṃ sādhanaṭṭhena sādhū, tesaṃ kīḷitaṃ uḷārapuññapasavanato, samparāyikatthāvirodhikaṃ kīḷāvihāranti attho.

“善士之戏”，谓因能成就自他利益，故为“善士”；他们的嬉戏能产生广大福德，且不与来世的利益相违，此即“嬉戏住”之义。

Sarīradhātuvibhajanavaṇṇanā

舍利分配释义

236. Imināva niyāmenāti yena nīhārena mahātale nisinno kañci parihāraṃ akatvā kevalaṃ iminā niyāmeneva. Supinakoti dussupinako. Dukūladupaṭṭaṃ nivāsetvāti dve dukūlavatthāni ekajjhaṃ katvā nivāsetvā. Evañhi tāni sokasamappitassāpi abhassitvā tiṭṭhanti.

236. “仅以此法”，即是以此方式，如同坐于大地上，不作任何防护，仅凭此法而已。“梦”，即是噩梦。“穿着双层细棉衣”，即将两件细棉衣合为一件来穿。如此，即使是为悲伤所困之人，衣服也不会滑落。

Abhisekasiñcakoti rajjābhiseke abhisekamaṅgalasiñcako uttamamaṅgalabhāvato. Visaññī jāto yathā taṃ bhagavato guṇavisesāmatarasaññutāya avaṭṭhitapemo pothujjanikasaddhāya patiṭṭhitapasādo katūpakāratāya sañjanitacittamaddavo.

“灌顶洒水者”，即是在国王灌顶时，因其为最上吉祥之事而行灌顶洒水之人。他变得昏厥，犹如一位因了知世尊殊胜功德甘露而爱意稳固、以凡夫之信而净信确立、因所受之恩而内心柔软的人。

Suvaṇṇabimbisakavaṇṇanti [Pg.191] suviracita apassenasadisaṃ.

“金色身相”，即是如同善巧工匠所造，无需依靠之物。

Kasmā panettha pāveyyakā pāḷiyaṃ sabbapacchato gahitā, kiṃ te kusinārāya āsannatarāpi sabbapacchato uṭṭhitā? Āma, sabbapacchato uṭṭhitāti dassetuṃ ‘‘tattha pāveyyakā’’tiādi vuttaṃ.

为何在此处，帕维亚人(Pāveyyakā)在圣典中被置于最后？难道他们离古西那罗(Kusinārā)更近，却也是最后才动身吗？是的，正是为了表明他们是最后动身的，才说“彼时，帕维亚人……”等。

Dhātupāsanatthanti satthu dhātūnaṃ payirupāsanāya. Nesaṃ pakkhā ahesuṃ ‘‘ñāyena tesaṃ santakā dhātuyo’’ti.

“为供养舍利故”，即是为了礼敬导师的舍利。他们心怀此念：“此舍利理应为我等所有。”

237. Doṇagajjitaṃ nāma avoca satthu avatthattayūpasaṃhitaṃ. Etadatthameva hi bhagavā maggaṃ gacchanto ‘‘pacchato āgacchanto doṇo brāhmaṇo yāva me padavaḷañjaṃ passati, tāva mā vigacchatū’’ti adhiṭṭhāya aññatarasmiṃ rukkhamūle nisīdi. Doṇopi kho brāhmaṇo ‘‘imāni sadevake loke aggapuggalassa padānī’’ti sallakkhento padānusārena satthu santikaṃ upagacchi, satthāpissa dhammaṃ desesi, tenapi so bhagavati niviṭṭhasaddho ahosi. Etadavoca, kiṃ avocāti āha ‘‘suṇantu…pe… avocā’’ti.

237. （佛陀）曾说及名为“多那雷音”(Doṇagajjitaṃ)之事，此与世尊的三种状态有关。正是为此，世尊(bhagavā)在路上行走时，曾作此决意：“愿从后方而来的多那婆罗门(Doṇa brāhmaṇo)能看到我的足迹，愿足迹在他看到之前不要消失。”于是便在一棵树下坐下。多那婆罗门也确实一边观察着足迹，一边思量：“这是天人世间中最上士的足迹。”他循着足迹来到世尊跟前，世尊也为他说法，他因此对世尊生起了坚固的信心。他说了这些，当被问及“说了什么”时，他回答：“请听……乃至……所说。”

Kāyena ekasannipātā vācāya ekavacanā abhinnavacanā evaṃ samaggā hotha. Tassa panidaṃ kāraṇanti āha ‘‘sammodamānā’’ti. Tenāha ‘‘cittenāpi aññamaññaṃ sammodamānā hothā’’ti.

身业一处聚集，语业同一，言无分歧，如是和合。此中原由，即是所说的“相互随喜”。因此说“内心也应相互随喜”。

238. Tato tato samāgatasaṅghānanti tato tato attano vasanaṭṭhānato samāgantvā sannipatitabhāvena samāgatasaṅghānaṃ. Tathā samāpatitasamūhabhāvena samāgatagaṇānaṃ. Vacanasampaṭicchanena paṭissuṇitvā.

238. “从各处而来的僧团”，即是从各自的住处前来集会而成的僧团。同样，“而来的团体”，即是聚集而成的群体。“承诺”，即是领受其言教。

Dhātuthūpapūjāvaṇṇanā

舍利塔供养释义

239. Yakkhaggāho devatāveso. Khipitakaṃ dhātukkhobhaṃ uppādetvā khipitakarogo. Arocako āhārassa aruccanarogo.

239. “夜叉所持”，即天神附身。“投掷病”(khipitaka)，是因四大紊乱而生的疾病。“厌食症”(arocaka)，即是对食物不喜之病。

Sattamadivaseti sattavassasattamāsato parato sattame divase. Balānurūpenāti vibhavabalānurūpena.

“于第七日”，即是七年七月之后，于第七日。“随其力”，即是随其财富能力。

Pacchā saṅgītikārakāti dutiyaṃ tatiyaṃ saṅgītikārakā. Dhātūnaṃ antarāyaṃ disvāti tattha tattha cetiye yathāpatiṭṭhāpitabhāveneva ṭhitānaṃ [Pg.192] dhātūnaṃ micchādiṭṭhikānaṃ vasena antarāyaṃ disvā, mahādhātunidhānena sammadeva rakkhitānaṃ anāgate asokena dhammaraññā tato uddharitvā vitthāritabhāve kate sadevakassa lokassa hitasukhāvahabhāvañca disvāti adhippāyo. Paricaraṇamattamevāti gahetvā paricaritabbadhātumattameva. Rājūnaṃ hatthe ṭhapetvā, na cetiyesu. Tathā hi pacchā asokamahārājā cetiyesu dhātūnaṃ na labhati.

“后来的结集者”，即是第二次、第三次结集的圣者。“见舍利有危难”，其意为：预见到安置于各地塔中的舍利，会因邪见者而遭遇危难；并且也预见到，妥善守护于大舍利藏中的舍利，未来将由法王阿育(Asoka)取出广为分布，能为天人世间带来利益安乐。“仅为供奉之量”，即是仅取应供奉的舍利之量。将其置于诸王手中，而非塔中。因此，后来阿育大王未能在塔中获得舍利。

Purimaṃ purimaṃ katassa gaṇhanayogyaṃ pacchimaṃ pacchimaṃ kārento aṭṭha aṭṭha haricandanādimaye karaṇḍe ca thūpe ca kāresi. Lohitacandanamayādīsupi eseva nayo. Maṇikaraṇḍesūti lohitaṅkamasāragallaphalikamaye ṭhapetvā avasesamaṇivicittakesu karaṇḍesu.

他让人制作了后后的函与塔，以容纳前前所造者，即以白檀等材料，造了八函八塔。以红檀等材料所造者，也是同理。“于宝函中”，即是在除了以红宝石(lohitaṅka)、玛瑙(masāragalla)、水晶(phalika)所造者之外，以其余各种珍宝装饰的函中。

Thūpārāmacetiyappamāṇanti devānaṃpiyatissamahārājena kāritacetiyappamāṇaṃ.

“塔园寺(Thūpārāma)塔之量”，即是天爱帝须(Devānaṃpiyatissa)大王所造之塔的量。

Mālā mā milāyantūti ‘‘yāva asoko dhammarājā bahi cetiyāni kāretuṃ ito dhātuyo uddharissati, tāva mālā mā milāyantū’’ti adhiṭṭhahitvā. Āviñchanarajjuyanti aggaḷāviñchanarajjuyaṃ. Kuñcikamuddikanti dvāravivaraṇatthaṃ kuñcikañceva muddikañca.

“愿花鬘不枯萎”，即是发愿：“直到法王阿育(Asoka)为于外部建造塔寺而从此取出舍利为止，愿此花鬘皆不枯萎。”“于牵引绳上”，即是于牵引门闩的绳索上。“钥匙与印章”，即是为开启大门用的钥匙与印章。

Vāḷasaṅghātayantanti kukkulaṃ paṭibhayadassanaṃ aññamaññapaṭibaddhagamanāditāya saṅghāṭitarūpakayantaṃ yojesi. Tenāha ‘‘kaṭṭharūpakānī’’tiādi. Āṇiyā bandhitvāti anekakaṭṭharūpavicittayantaṃ attano devānubhāvena ekāya eva āṇiyā bandhitvā vissakammo devalokameva gato. ‘‘Samantato’’tiādi pana tasmiṃ dhātunidāne ajātasattuno kiccavisesānuṭṭhānadassanaṃ.

“刀轮机关”(Vāḷasaṅghātayanta)，是指外观可怖的火烬，他设置了此机关，其形象由各部件组合而成，动作相互关联。因此说“木像”等。“以一钉固定”，即是毗首羯磨(Vissakamma)天神以自身神力，用一根钉子就将这由众多木像组成的精巧机关固定，然后返回了天界。而“于四周”等句，则显示了在此舍利埋藏之事上，阿闍世(Ajātasattu)王并未执行特别的任务。

‘‘Asukaṭṭhāne nāma dhātunidhāna’’nti raññā pucchite ‘‘tasmiṃ sannipāte visesalābhino nāhesu’’nti keci. ‘‘Attānaṃ nigūhitvā tassa vuḍḍhatarassa vacanaṃ nissāya vīmaṃsanto jānissatīti na kathesu’’nti apare. Yakkhadāsaketi upahārādividhinā devatāvesanake bhūtāviggāhake.

当国王问及“舍利埋藏于某处”时，一些人说：“在那次集会中，我们并未获得特别的利益。”另一些人则说：“国王他自己隐藏身份，依止那位更年长者的言教去探寻，便会知晓，因此我们不说。”“夜叉(yakkha)的仆役”，即是通过供养等方法，能召请天神附身、驱使鬼神的人。

Imaṃ padanti ‘‘evametaṃ bhūtapubba’’nti dutiyasaṅgītikārehi ṭhapitaṃ imaṃ padaṃ. Mahādhātunidhānampi tassa atthaṃ katvā tatiyasaṅgītikārāpi ṭhapayiṃsu.

“此句”，即是“此事曾有”(evametaṃ bhūtapubbaṃ)这句，乃由第二次结集的圣者所确立。第三次结集的圣者们也确立了此句，并于《大舍利藏》中阐明其义。

Mahāparinibbānasuttavaṇṇanāya līnatthappakāsanā.

《大般涅槃经》释义之隐义阐明

4. Mahāsudassanasuttavaṇṇanā

4. 大善见经释义

Kusāvatīrājadhānīvaṇṇanā

拘舍婆提王都释义

242. Sovaṇṇamayāti [Pg.193] suvaṇṇamayā. Ayaṃ pākāroti sabbaratanamayo pākāro. Tayo tayoti anto ca tayo, bahi ca tayoti tayo tayo.

242. “黄金所成”即黄金所造。“此城墙”即完全由众宝所成的城墙。“三层三层”即内有三层，外有三层，故云三层三层。

Esikatthambho indakhīlo nagarasobhano alaṅkāratthambho. Aṅgīyati ñāyati puthulabhāvo etenāti aṅgaṃ, parikkhepo. Tiporisaṃ aṅgaṃ etissāti tiporisaṅgā. Tenāha ‘‘tenā’’tiādi. Tena pañcahatthappamāṇena tiporisena. Paṇṇaphalesupīti sabbaratanamayānaṃ tālānaṃ paṇṇaphalesupi. Eseva nayoti ‘‘paṇṇesu ekaṃ pattakaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ. Phalesupi eko lekhābhāvo sovaṇṇamayo, eko rūpiyamayo’’tiādiko ayamattho atidiṭṭho. Pākārantareti dvinnaṃ dvinnaṃ pākārānaṃ antare. Ekekā hutvā ṭhitā tālapanti.

门柱(Esikatthambho)即因陀罗柱(indakhīlo)，是装饰城邑的华美之柱。所谓“围”(aṅga)，是因此而得知其广阔，即周长(parikkhepo)。其围有三寻，故称“三寻围”。故说“由此”等，即由那五肘为量的三寻。“于叶与果中”，即于众宝所成之棕榈树的叶与果中。其理亦然，即“叶中一片为金叶，一片为银叶；果中一分花纹为金色，一分花纹为银色”等义，已如前示。“墙垣之间”，即两重墙垣之间。棕榈树行列一行行安立。

Chekoti paṭu suvisado, so cassa paṭubhāvo manosāroti āha ‘‘sundaro’’ti. Rañjetunti rāgaṃ uppādetuṃ. Khamatevāti rocateva. Na bībhacchetīti na tajjeti, sotasukhabhāvato piyāyitabbo ca hoti. Kumbhathuṇadaddarikādi ekatalaṃ tūriyaṃ. Ubhayatalaṃ pākaṭameva. Sabbato pariyonaddhaṃ caturassaambaṇakaṃ, paṇavādi ca. Vaṃsādīti ādi-saddena saṅkhādikaṃ saṅgaṇhāti. Sumucchitassāti suṭṭhu pariyattassa. Pamāṇeti nātidaḷhanātisithilatāsaṅkhāte majjhime mucchanappamāṇe. Hatthaṃ vā pādaṃ vā cāletvāti hatthalayapādalaye sajjetvā. Naccantāti sākhānaccaṃ naccantā.

“善巧”(cheko)即熟练、明晰。其熟练以心为精要，故说“美妙”(sundaro)。“能娱”(rañjetuṃ)即能生起喜爱之心。“能忍”(khamate)即喜爱。“不令人生厌”(na bībhaccheti)即不威吓，因其悦耳而可爱。瓮形鼓(kumbhathuṇa)、达达利鼓(daddarikā)等为单面乐器，双面者自明。四面蒙皮的“ambaṇaka”鼓、小鼓(paṇava)等亦然。“笛等”(vaṃsādi)之“等”字，摄收螺贝等。“善调”(sumucchita)即善巧圆满。“于适度中”(pamāṇe)，即于不过紧、不过松的中等音调中。“摆动手或足”即备好手之节拍与足之节拍。“彼等跳舞”即跳着枝舞。

Cakkaratanavaṇṇanā

轮宝释义

243. Uposathaṃ vuccati aṭṭhaṅgasamannāgataṃ sabbadivasesu gahaṭṭhehi rakkhitabbasīlaṃ, samādānavasena taṃ tassa atthīti uposathiko, tassa uposathikassa. Tenāha ‘‘samādinnauposathaṅgassā’’ti. Tadāti tasmiṃ [Pg.194] kāle. Kasmiṃ pana kāleti? Yasmiṃ kāle cakkavattibhāvasaṃvattaniyadānasīlādipuññasambhārasamudāgamasampanno pūritacakkavattivatto kāladīpadesavisesapaccājātiyā ceva kularūpabhogādhipateyyādiguṇavisesasampattiyā ca tadanurūpe attabhāve ṭhito hoti, tasmiṃ kāle. Tādise hi kāle cakkavattibhāvī purisaviseso yathāvuttaguṇasamannāgato rājā khattiyo muddhāvasitto visuddhasīlo anuposathaṃ satasahassavissajjanādinā sammāpaṭipattiṃ paṭipajjati, na yadā cakkaratanaṃ uppajjati, tadā eva. Ime ca visesā sabbacakkavattīnaṃ sādhāraṇavasena vuttā. Tenāha ‘‘pātova…pe… dhammatā’’ti. Bodhisattānaṃ pana cakkavattibhāvāvahaguṇāpi cakkavattiguṇāpi sātisayāva honti.

243. “所谓‘布萨’(uposatha)，是指具足八支、在家人(gahaṭṭha)于一切时日应守护的戒。因受持之故，他具有此戒，故称‘持布萨者’(uposathiko)；（经文中的‘uposathikassa’）即指此持布萨者。故说‘已受持布萨支者’。‘尔时’(tadā)即指在那个时候。然则，于何时耶？于其圆满具足能引生转轮王(cakkavatti)位的布施、持戒等福德资粮，圆满了转轮王之行持，并且由于时代、洲域、国土的殊胜，以及种姓、相貌、财富、权势等功德的殊胜，而住于相应之身时，即是那个时候。于如是之时，将成为转轮王的殊胜之人(purisavisesa)，具足如前所述功德的刹帝利(khattiyo)灌顶王，戒行清净，于每一布萨日，以布施十万等行正行，非仅于轮宝(cakkaratana)出现之时才行。此等特质，是就一切转轮王共通之处而说。故说‘清晨……此是法尔(dhammatā)’。然而，菩萨(bodhisatta)所具能引生转轮王位的功德以及转轮王的功德，则更为超胜。”

Vuttappakārapuññakammapaccayanti cakkavattibhāvāvahadānadamasaṃyamādipuññakammahetukaṃ. Nīlamaṇisaṅghātasadisanti indanīlamaṇisañcayasamānaṃ. Dibbānubhāvayuttattāti dassaneyyatā, manuññaghosatā, ākāsagāmitā, obhāsavissajjanā, appaṭighātatā, rañño icchitatthanipphattikāraṇatāti evamādīhi dibbasadisehi ānubhāvehi samannāgatattā, etena dibbaṃ viyāti dibbanti dasseti. Na hi taṃ devalokapariyāpannaṃ. Sahassaṃ arā etassāti vā sahassāraṃ. Sabbehi ākārehīti sabbehi sundarehi paripuṇṇāvayave lakkhaṇasampanne cakke icchitabbehi ākārehi. Paripūranti paripuṇṇaṃ, sā cassā pāripūriṃ idāneva vitthāressati.

“由如是说之福业为缘”，即以能引生转轮王位之布施、调伏、自制等福业为因。“如青宝聚”，即等同蓝宝石之积聚。“因具天神威力”，即因具足天神般的威力，如：相好庄严、妙音悦耳、飞行空中、放射光明、无有障碍、能为王达成所愿之事等；以此说明其“天”乃如天神，非谓其属于天界。“其有千辐”或为“千辐”。“以一切相”，即于具足圆满支分、相好庄严之轮，以一切悦意之相而圆满。“圆满”即完全圆满，其圆满之相，今当详述。

Panāḷīti chiddaṃ. Suddhasiniddhadantapantiyā nibbivarāyāti adhippāyo. Tassā pana panāḷiyā samantato passassa rajatamayattā sārarajatamayā vuttā. Yasmā cassa cakkassa rathacakkassa viya antobhāvo nāma natthi, tasmā vuttaṃ ‘‘ubhosupi bāhirantesū’’ti. Kataparikkhepā hoti panāḷīti yojanā. Nābhipanāḷiparikkhepapaṭṭesūti nābhiparikkhepapaṭṭe ceva nābhiyā panāḷiparikkhepapaṭṭe ca.

“孔道”(panāḷī)即孔洞。意指其如清净润泽之齿列而无缝隙。此孔道四周皆为银质，故说为纯银所造。此轮不似车轮，无所谓内部，故说“于内外两端”。应连接为“孔道有周匝”。“于毂管周匝带上”，即于轮毂之周匝带及轮毂孔道之周匝带上。

Tesanti arānaṃ. Ghaṭakā nāma alaṅkārabhūtā khuddakapuṇṇaghaṭā. Tathā maṇikā nāma muttāvaḷikā. Paricchedalekhā tassa tassa paricchedadassanavasena ṭhitā paricchinnalekhā. Ādi-saddena mālākammādiṃ saṅgaṇhāti. Suvibhattānevāti aññamaññaṃ asaṃkiṇṇattā suṭṭhu vibhattāni.

“彼等”(tesaṃ)即指辐条(arānaṃ)。所谓“小瓶”(ghaṭakā)，乃为装饰用之小满瓶。所谓“宝珠”(maṇikā)，乃珍珠鬘。所谓“分界线”(paricchedalekhā)，乃为显示各部分界限而设之划定线。“等”字摄收花鬘工艺等。“善划分”即因彼此不相混杂而划分明晰。

‘‘Surattā’’tiādīsu [Pg.195] surattaggahaṇena mahānāmavaṇṇataṃ paṭikkhipati, suddhaggahaṇena saṃṅkiliṭṭhataṃ, siniddhaggahaṇena lūkhataṃ. Kāmaṃ tassa cakkaratanassa nemimaṇḍalaṃ asandhikameva nibbattaṃ, sabbatthakameva pana kevalaṃ pavāḷavaṇṇena ca sobhatīti pakaticakkassa sandhiyuttaṭṭhāne surattasuvaṇṇapaṭṭādimayāhi vaṭṭaparicchedalekhāhi paññāyamānāhi sasandhikā viya dissantīti āha ‘‘sandhīsu panassā’’tiādi.

于“善红”等词中，以“善红”一词排除摩诃男(Mahānāma)之色，以“纯净”一词排除杂染，以“鲜润”一词排除粗涩。诚然，彼轮宝之轮辋本为无缝生成，然通体皆以珊瑚色而庄严。于寻常车轮之接合处，因有善红黄金带等所成之圆形分界线显现，故看似有接合，是故说“然于其接合处”等。

Nemimaṇḍalapiṭṭhiyanti nemimaṇḍalassa piṭṭhipadese. Ākāsacāribhāvato hissa tattha vātaggāhī pavāḷadaṇḍo hoti. Dasannaṃ dasannaṃ arānaṃ antareti dasannaṃ dasannaṃ arānaṃ antare samīpe padese. Chiddamaṇḍalakhacitoti maṇḍalasaṇṭhānachiddavicitto. Sukusalasamannāhatassāti suṭṭhu kusalena sippinā pahatassa, vāditassāti attho. Vaggūti manoramo. Rajanīyoti suṇantānaṃ rāguppādako. Kamanīyoti kanto. Samosaritakusumadāmāti olambitasugandhakusumadāmā. Nemiparikkhepassāti nemipariyantaparikkhepassa. Nābhipanāḷiyā dvinnaṃ passānaṃ vasena ‘‘dvinnampi nābhipanāḷīna’’nti vuttaṃ. Ekā eva hi sā panāḷi. Yehīti yehi dvīhi mukhehi. Puna yehīti yehi muttakalāpehi.

“于轮辋之背”，即于轮辋的背面区域。因其能行于空中，故彼处有能捕风之珊瑚杖。“于每十辐之间”，即于每十辐之间邻近之处。“饰以圆孔”，即以圆形孔洞为饰。“由善巧者所击”，意为由技艺精湛之工匠所击打、演奏。“美妙”(vaggū)即悦意。“可爱乐”(rajanīya)即能令听者生起喜爱。“可爱”(kamanīya)即可意。“垂悬花鬘”，即垂挂着芬芳的花鬘。“于轮辋周匝”，即于轮辋边缘之周匝。因轮毂孔道有两侧，故说“于二毂管”，然孔道实唯一。“由彼等”，即由彼二孔口。复次“由彼等”，即由彼等珍珠束。

Odhāpayamānanti sotuṃ avahitāni kurumānaṃ.

“令倾听”，即使（耳）专注而听。

Cando purato cakkaratanaṃ pacchāti evaṃ pubbāpariyena pubbāparabhāvena.

月亮在前，轮宝在后，如是前后相随，前后相继。

Antepurassāti anurādhapure rañño antepurassa. Uttarasīhapañjarasadiseti tadā rañño pāsāde tādisassa uttaradisāya sīhapañjarassa labbhamānattā vuttaṃ. Sukhena sakkāti kiñci anāruhitvā, sarīrañca anullaṅghitvā yathāṭhiteneva hatthena pupphamuṭṭhiyo khipitvā sukhena sakkā hoti pūjetuṃ.

“于内宫”，即于阿努拉德普勒(Anurādhapura)王之内宫。“如北面狮子窗”，此乃因当时王宫北侧有如是狮子窗而说。“能轻易”，即无需攀爬，无需伸展身体，仅以所住立处之手投掷花束，即能轻易供养。

Nānāvirāgaratanappabhāsamujjalanti nānāvidhavicittavaṇṇaratanobhāsapabhassaraṃ. Ākāsaṃ abbhuggantvā pavatteti āgantvā ṭhitaṭṭhānato upari ākāsaṃ abbhuggantvā pavatte.

“以种种杂色宝光而辉耀”，即以种种奇异色彩之珍宝的光辉而明亮。“上升空中而转”，即来到所住之处，复从其处上升空中而转动。

244. Rājāyuttāti rañño kicce āyuttakapurisā.

244. 王事臣，指受国王委任处理事务之人。

Sineruṃ [Pg.196] vāmapassena katvā tassa dhurataraṃ gacchanto ‘‘vāmapassena sineruṃ pahāyā’’ti vuttaṃ.

将须弥山(Sineru)置于左侧而行，此即所谓“从左侧经过须弥山”。

Vinibbedhenāti tiriyaṃ vinivijjhanavasena. Sannivesakkhamoti khandhāvārasannivesayogyo. Sulabhāhārupakaraṇoti sukheneva laddhabbadhaññagorasadārutiṇādibhojanasādhano.

“横穿”，即以横向穿刺的方式。“适合安置”，即适合营地的安置。“易得食物资具”，即容易获得谷物、乳制品、木柴、草料等食物及所需之物。

Paracakkanti parassa rañño senā, āṇā vā.

“他方军队”，指他国国王的军队，或其命令。

Āgamananandanoti āgamanena nandijanano. Gamanena socetīti gamanasocano. Upakappethāti uparūpari kappetha, saṃvidahatha upanethāti attho. Upaparikkhitvāti hetutopi sabhāvatopi phalatopi diṭṭhadhammikasamparāyikādiādīnavatopi vīmaṃsitvā. Vibhāventi paññāya atthaṃ vibhūtaṃ karontīti vibhāvino, paññavanto. Anuyantāti anuvattakā, anuvattakabhāveneva, pana rañño ca mahānubhāvena te jigucchanavasena pāpato anoramantāpi ekacce ottappavasena oramantīti veditabbaṃ.

“来欢喜”，指因其到来而生欢喜。“去忧恼”，指因其离去而生忧愁。“应准备”，指层层准备，妥善安排，意即准备好并提供。“审察”，指从原因、自性、果报、现世与来世的过患等方面深思熟虑。“明辨者”，指以智慧令义理显明之人，即有智慧者。“随从”，指随行者。应知，作为随从，因国王的巨大威势，他们中有些人即使不因厌恶而远离罪恶，也会因惭愧而远离。

Ogacchamānanti osīdantaṃ. Yojanamattanti vitthārato yojanamattaṃ padesaṃ. Gambhīrabhāvena pana yathā bhūmi dissati, evaṃ ogacchati. Tenāha ‘‘mahāsamuddatala’’ntiādi. Ante cakkaratanaṃ udakena senāya anajjhottharaṇatthaṃ. Puratthimo mahāsamuddo pariyanto etassāti puratthimamahāsamuddapariyanto, taṃ puratthimamahāsamuddapariyantaṃ, puratthimamahāsamuddaṃ pariyantaṃ katvāti attho.

“下沉”，即陷落。“一由旬量”，指宽度为一由旬的区域。又因其深度，水退去，直到海底显现。因此说“如大海之底”等。轮宝在前，是为了防止军队被水淹没。“以东方大海为界”，意即以东方大海作为边界。

Cāturantāyāti catusamuddantāya, puratthimadisādicatukoṭṭhāsantāya vā. Sobhayamānaṃ viyāti viya-saddo nipātamattaṃ. Attano acchariyaguṇehi sobhantameva hi taṃ tiṭṭhati. Pāḷiyampi hi ‘‘upasobhayamānaṃ’’ tveva vuttaṃ.

“四边”，指四海之边，或东西等四方之边。“如在庄严”(sobhayamānaṃ viya)，此中“如”(viya)一词仅为虚词。它确实是以自身的非凡功德而庄严地存在。在巴利原文中也仅是说“令其庄严”(upasobhayamānaṃ)。

Hatthiratanavaṇṇanā

象宝释义

246. Haricandanādīhīti ādi-saddena catujjātiyagandhādiṃ saṅgaṇhāti. Āgamanaṃ cintethāti vadanti cakkavattivattassa pūritatāya paricitattā. Kāḷatilakādīnaṃ abhāvena visuddhasetasarīro. Sattapatiṭṭhoti bhūmiphusanakehi vāladhi, varaṅgaṃ, hatthoti imehi ca tīhi, catūhi pādehi cāti [Pg.197] sattahi avayavehi patiṭṭhitattā sattapatiṭṭho. Sabbakaniṭṭhoti sabbehi chaddantakulahatthīhi hīno. Uposathakulā sabbajeṭṭhoti uposathakulato āgacchanto tattha sabbappadhāno āgacchatīti yojanā. Vuttanayenāti ‘‘mahādānaṃ datvā’’tiādinā vuttena nayena. Cakkavattīnaṃ, cakkavattiputtānañca cakkavattiṃ uddissa cintayantānaṃ āgacchati. Apanetvāti attano ānubhāvena apanetvā. Gandhameva hi tassa itare hatthī na sahanti.

246. “以黄旃檀(haricandana)等”，此中“等”字包含四种香等。“思惟其来”，他们说这是因为转轮王之德行圆满且熟习。“身纯白”，因无黑斑等瑕疵。“七处住立”，指以四足，以及触地的尾、阴茎、象鼻此三者，共七个部位稳立于地。“一切中最幼”，指劣于所有六牙(chaddanta)象族之象。“布萨(uposatha)族中最长”，其义为：从布萨族而来者，是彼族中最主要者。“如所说之法”，即以“行大布施”等所说之法。为转轮王、转轮王子忆念转轮王时，象宝即来。“驱离”，即以自身威力驱离。其他的象确实无法忍受它的香气。

Gharadhenuvacchako viyāti ghare paricitadhenuyā tattheva jātasaṃvaddhavacchako viya. Sakalapathavinti sakalaṃ jambudīpasaññitaṃ pathaviṃ.

“如家牛之犊”，即如家中熟悉的母牛在其处所生所养的牛犊。

Assaratanavaṇṇanā

马宝释义

247. Sindhavakulatoti sindhavassājānīyakulato.

247. “从信度(sindhava)族”，即从信度良马族而来。

Maṇiratanavaṇṇanā

摩尼宝释义

248. Sakaṭanābhisamapariṇāhanti pariṇāhato mahāsakaṭassa nābhiyā samappamāṇaṃ. Ubhosu antesūti heṭṭhā, upari cāti dvīsu antesu. Kaṇṇikapariyantatoti dvinnaṃ kañcanapadumānaṃ kaṇṇikāya pariyantato. Muttājālake ṭhapetvāti suvisuddhe muttamaye jālake patiṭṭhāpetvā. Aruṇuggamanavelā viyāti aruṇuggamanasīsena sūriyaudayakkhaṇaṃ upalakkheti.

248. “周长同车毂”，指其周长与大车的轮毂大小相等。“于两端”，指下方与上方两端。“至莲蓬边”，指至两朵金莲花莲蓬的边缘。“置于珍珠网中”，即放置在极为清净的珍珠网中。“如黎明时”，即以黎明升起为标志，表示日出之时。

Itthiratanavaṇṇanā

玉女宝释义

249. ‘‘Itthiratanaṃ pātubhavatī’’ti vatvā kutassā pātubhāvoti dassetuṃ ‘‘maddarājakulato’’tiādi vuttaṃ. Maddaraṭṭhaṃ kira jambudīpe abhirūpānaṃ itthīnaṃ uppattiṭṭhānaṃ. Tathā hi ‘‘siñcayamahārājassa devī, vessantaramahārājassa devī, bhaddakāpilānī’’ti evamādi itthiratanaṃ maddaraṭṭhe eva uppannaṃ. Puññānubhāvenāti cakkavattirañño puññatejena.

249. 既说“玉女宝出现”，为显示其出现之处，故说“从摩陀(madda)王族”等。据说，摩陀国是瞻部洲(Jambudīpa)中貌美女子出生之地。例如，尸毗(Siñcaya)大王之后、韦桑达拉(Vessantara)大王之后、跋陀迦比罗尼(Bhaddakāpilānī)等玉女宝，皆出生于摩陀国。“因福德威力”，指转轮王的福德威力。

Saṇṭhānapāripūriyāti hatthapādādisarīrāvayavānaṃ susaṇṭhitāya. Avayavapāripūriyā hi samudāyapāripūrisiddhi. Rūpanti sarīraṃ ‘‘rūpaṃ tveva saṅkhaṃ gacchatī’’tiādīsu (ma. ni. 1.306) viya. Dassanīyāti surūpabhāvena passitabbayuttā. Tenāha [Pg.198] ‘‘dissamānāvā’’tiādi. Somanassavasena cittaṃ pasādeti yoniso cintentānaṃ kammaphalasaddhāya vasena. Pasādāvahattāti kāraṇavacanena yathā pāsādikatāya vaṇṇapokkharatāsiddhi vuttā, evaṃ dassanīyatāya pāsādikatāsiddhi, abhirūpatāya ca dassanīyatāsiddhi vattabbāti nayaṃ dasseti. Paṭilomato vā vaṇṇapokkharatāya pāsādikatāsiddhi, pāsādikatāya dassanīyatāsiddhi, dassanīyatāya abhirūpatāsiddhi yojetabbā. Evaṃ sarīrasampattivasena abhirūpatādike dassetvā idāni sarīre dosābhāvavasenapi te dassetuṃ ‘‘abhirūpā vā’’tiādi vuttaṃ. Tattha yathā pamāṇayuttā, evaṃ ārohapariṇāhayogato ca pāsādikā nātidīghatādayo, evaṃ manussānaṃ dibbarūpatāsampattipīti ‘‘appattā dibbavaṇṇa’’nti vuttaṃ.

“身形圆满”，指手足等身体各部分的形态匀称。由肢体圆满，方能成就整体的圆满。“色”，即身体，如经中(中部1.306)所说“色，仅得其名”等。“端严”，指因容貌美好而值得观看。因此说“悦人眼目”等。对于如理思惟者，能因其对业果的信心而令心清净，生起喜悦。“能生净信”，此为因说，如说由“端庄”成就“肤色光润”，同样，由“悦目”成就“端庄”，由“貌美”成就“悦目”，当知此理。或可逆推：由“肤色光润”成就“端庄”，由“端庄”成就“悦目”，由“悦目”成就“貌美”。如此，从身体圆满方面显示了貌美等特质后，现为显示身体无缺陷，故说“容貌端严”等。其中，身形合度，身高与体态匀称而端庄，无过长等缺陷，然尚未达到天人的色身圆满，故说“未得天人肤色”。

Ārohasampatti vuttā ubbedhena pāsādikabhāvato. Pariṇāhasampatti vuttā kisathūladosābhāvato. Vaṇṇasampatti vuttā vivaṇṇatābhāvato. Kāyavipattiyāti sarīradosassa. Satavāravihatassāti sattakkhattuṃ vihatassa, ‘‘satavāravihatassā’’ti ca idaṃ kappāsapicuvasena vuttaṃ, tūlapicuno pana vihananameva natthi. Kuṅkumatagaraturukkhayavanapupphāni catujjāti. ‘‘Tamālatagaraturukkhayavanapupphānī’’ti apare.

高度圆满，因体态挺拔而令人愉悦。围度圆满，因无过瘦过胖之缺陷。肤色圆满，因无颜色不佳之处。“身体有损”，指身体的缺陷。“百次弹击”，指七次击打，此乃就棉絮(kappāsapicu)而言，绒絮(tūlapicu)则无须弹打。郁金、多伽罗香、乳香、素馨花为四种香。另一说为：多摩罗香、多伽罗香、乳香、素馨花。

Aggidaḍḍhā viyāti āsanagatena agginā daḍḍhā viya. Paṭhamamevāti rājānaṃ disvāpi kiccantarappasutā ahutvā kiccantarato paṭhamameva, dassanasamakālaṃ evāti attho. Rañño nisajjāya pacchā nipātanaṃ nisīdanaṃ sīlaṃ etissāti pacchānipātinī. Taṃ taṃ attanā rañño kātabbakiccaṃ ‘‘kiṃ karomī’’ti pucchitabbatāya kiṃ karaṇaṃ paṭisāvetīti kiṃkārapaṭissāvinī.

“如被火烧”，即如被蔓延至座位之火烧灼。“最先”，意为见到国王时，不忙于他事，而是在见到他的同时，第一时间（问候）。“后坐者”，指其品性为待国王就座后方才坐下。“听候吩咐者”，指她会询问“我该做什么？”以了解应为国王做何事，并听候吩咐。

Mātugāmo nāma yebhuyyena saṭhajātiko, itthiratanassa pana taṃ natthīti dassetuṃ ‘‘svāssā’’tiādi vuttaṃ.

所谓女性，大都生性狡诈，然为显示玉女宝无此习性，故说“彼女……”等。

Guṇāti rūpaguṇā ceva ācāraguṇā ca. Purimakammānubhāvenāti katassa purimakammassānubhāvena itthiratanassa tabbhāvasaṃvattaniyassa purimakammassa ānubhāvena. Cakkavattinopi parivārasampattisaṃvattaniyaṃ puññakammaṃ tādisassa phalavisesassa upanissayo hotiyeva. Tenāha ‘‘cakkavattino [Pg.199] puññaṃ upanissāyā’’ti, etena sesesupi saviññāṇakaratanesu attano kammavasena nibbattesupi tesaṃ tesaṃ visesānaṃ tadupanissayatā vibhāvitā evāti daṭṭhabbā. Pubbe ekadesavasena labbhamānā pāripūrī rañño cakkavattibhāvūpagamanato paṭṭhāya sabbākāraparipūrā jātā.

功德(guṇa)是指容貌功德和行为功德。以宿业力(purimakammānubhāvena)是指：以过去所造、能促成女宝(itthiratana)出现的宿业(purimakamma)的威力。转轮王(cakkavatti)促成眷属圆满的福业，也成为此等殊胜果报的助缘。因此说：“以转轮王的福德为助缘。”由此可知，对于其余有情识的宝，即使是依各自的业力而生，其各自的殊胜之处也应被视为是以此(福德)为助缘。先前仅部分获得的圆满，从国王成为转轮王起，便在一切方面都变得圆满。

Gahapatiratanavaṇṇanā

居士宝释义

250. Pakatiyā vāti sabhāveneva cakkaratanapātubhāvato pubbepi. Yādisaṃ rañño cakkavattissa puññabalaṃ nissāya yathāvuttā cakkaratanānubhāvanibbatti, tādisaṃ etassa puññabalaṃ nissāya gahapatiratanassa kammavipākajaṃ dibbacakkhuṃ nibbattetīti āha ‘‘cakkaratanānubhāvasahita’’nti. Kāraṇassa hi ekasantatipatitatāya, phalassa ca samānakālikatāya tathāvacanaṃ.

250. “自然”(pakatiyā)即自性使然，甚至在轮宝(cakkaratana)出现之前也是如此。正如转轮王(cakkavatti)依靠福德之力，如前所述，生起了轮宝的威力；同样地，此(居士宝)也依靠福德之力，生起了由业报所生的天眼(dibbacakkhu)，因此说“与轮宝的威力相应”。因为因相续不断，而果同时出现，故作此说。

Pariṇāyakaratanavaṇṇanā

大臣宝释义

251. ‘‘Ayaṃ dhammo, ayaṃ adhammo’’tiādinā kammassakatāvabodhanasaṅkhātassa paṇḍitabhāvassa atthitāya paṇḍito. Bāhusaccabyattiyā byatto. Sabhāvasiddhāya medhāsaṅkhātāya pakatipaññāya atthitāya medhāvī. Attano yāthāvabuddhamatthaṃ paresaṃ vibhāvetuṃ pakāsetuṃ samatthatāya vibhāvī. Vavatthapetunti nicchituṃ.

251. 因了知“此是法，此是非法”等业有(kammassakatā)之理，具此智者之性，故为智者(paṇḍito)。因博学而明辨，故为明辨者(byatto)。因具有天生、名为“慧”的本性智慧，故为有慧者(medhāvī)。因能为他人开示、阐明自己如实了悟之义，故为能开示者(vibhāvī)。“能决断”(vavatthapeti)意为能确定。

Catuiddhisamannāgatavaṇṇanā

四神足具足释义

252. Vipaccanaṃ vipāko, vipāko eva vepāko yathā ‘‘vikatameva vekata’’nti. Samaṃ nātisītanāccuṇhatāya avisamaṃ bhuttassa vepāko etissā atthīti samavepākinī, tāya samavepākiniyā.

252. 成熟(vipaccanaṃ)即是果报(vipāko)，果报(vipāko)亦作vepāko，犹如“变异”(vikata)亦作vekata。消化(vepāko)所食之物时，不冷不热，均匀(samaṃ)而不失调，故称“消化均匀者”(samavepākinī)；因其消化均匀。

Dhammapāsādapokkharaṇivaṇṇanā

法宫莲池释义

253. Janarāsiṃ kāretvā tena janarāsinā khaṇitvā na māpesi. Kiñcarahīti āha ‘‘rañño panā’’tiādi. Tattha kāraṇaṃ parato āgamissati. Ekāya vedikāya parikkhittā pokkharaṇiyo. Pariveṇaparicchedapariyanteti ettha pariveṇaṃ nāma samantato vivaṭaṅgaṇabhūtaṃ pokkharaṇiyā tīraṃ, tassa paricchedabhūte pariyante ekāya vedikāya [Pg.200] parikkhittā pokkharaṇiyo. Etadahosīti etaṃ ‘‘yaṃnūnāhaṃ imāsu pokkharaṇīsū’’tiādikaṃ ahosīti. Sabbotukanti sabbesu utūsu pupphanakaṃ. Nānāvaṇṇauppalabījādīnīti rattanīlādinānāvaṇṇapupphena pupphanakauppalabījādīni. Jalajathalajamālanti jalajathalajapupphamālaṃ.

253. 他召集民众挖掘，但并未测量。那么是为何？经中说“然而，对国王而言……”等，其原因将在下文说明。莲池为一道围栏(vedikā)所环绕。“在庭院边界的尽头”(pariveṇaparicchedapariyante)中，“庭院”(pariveṇa)是指莲池四周开阔的场地，莲池在作为其边界的尽头处，为一道围栏所环绕。“他生起此念”(etadahosi)是指他生起了“我何不在这些莲池中……”等念头。“四季皆宜”(sabbotukaṃ)是指在所有季节都能开花。“各色青莲种子等”(nānāvaṇṇauppalabījādīni)是指能开出红、蓝等各色花朵的青莲种子等。“水生陆生花环”(jalajathalajamālaṃ)是指由水生和陆生的花所组成的花环。

254. Paricāravasenāti taṅkhaṇikaparicāravasena, idañca paṭhamaṃ paṭṭhapitaniyāmeneva vuttaṃ, pacchā pana yānasayanādīni viya itthiyopi atthikānaṃ pariccattā eva. Tenāha ‘‘itthīhipī’’tiādi. Pariccāgavasenāti nirapekkhapariccāgavasena. Dīyatīti dānaṃ, deyyavatthu. Taṃ aggīyati nissajjīyati etthāti dānaggaṃ, parivesanaṭṭhānaṃ. Tādisāni atthīti yādisāni rañño dānagge khomasukhumādīni vatthāni, tādisāni yesaṃ attano santakāni santi. Ohāyāti pahāya tattheva ṭhapetvā. Attho atthi yesaṃ teti atthikā. Evaṃ anatthikāpi daṭṭhabbā.

254. “因侍奉故”(paricāravasena)是指因一时侍奉故。这最初是依既定规则而说，但后来，妇女们也像车乘、卧具等一样，被施予有需要者(atthika)。因此说“妇女们也……”等。“因施舍故”(pariccāgavasena)是指无所希求地施舍。“施与”(dīyati)即是布施(dāna)，即可施之物(deyyavatthu)。于此施舍、舍弃，故为“施舍处”(dānaggaṃ)，即是布施的场所。所谓“有此等物”，是指国王的施舍处有细麻布等衣物，而他们自己也拥有此等物品。“舍弃”(ohāya)即是放下、留在原地。“有需求者”(atthikā)是指有所需求的人。同样，也应理解无需求者(anatthikā)。

255. Kalahasaddopīti pi-saddena dānādhippāyena gehato nīhataṃ puna gehaṃ pavesetuṃ na yuttanti imamatthaṃ samucceti. Tenāha ‘‘na kho etaṃ amhākaṃ patirūpa’’ntiādi (dī. ni. 2.255).

255. “亦无争吵声”(kalahasaddopi)中的“亦”(pi)字，总括了此义：为布施之故而从家中取出的物品，再拿回家中是不适宜的。因此说：“此实非我等所宜……”等。

257. Uṇhīsamatthaketi sikhāpariyantamatthake. Paricchedamatthaketi pāsādaṅgaṇaparicchedassa matthake.

257. “于头顶”(uṇhīsamatthake)是指于发髻顶端。“于边界顶端”(paricchedamatthake)是指于宫殿庭院边界的顶端。

258. Haratīti ativiya pabhassarabhāvena cakkhūni paṭiharantaṃ duddikkhatāya diṭṭhiyo harati apanentaṃ viya hoti. Taṃ pana haraṇaṃ nesaṃ paripphandanenāti āha ‘‘phandāpetī’’ti.

258. “夺目”(harati)是指因其极为明亮，光芒刺眼(cakkhūni paṭiharantaṃ)，难以看清，犹如夺走视线一般。而这种夺目，是由于它们的颤动，因此说“使其颤动”(phandāpeti)。

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

初诵品释义终。

Jhānasampattivaṇṇanā

禅那成就释义

260. Mahatiyā iddhiyāti mahantena icchitatthasamijjhanena. Tesaṃyeva icchiticchitatthānaṃ. ‘‘Anubhavitabbāna’’nti iminā ānubhāva-saddassa kammasādhanataṃ dasseti. Pubbe sampannaṃ katvā deyyadhammapariccāgassa katabhāvaṃ dassento ‘‘sampattipariccāgassā’’ti āha. Attānaṃ dameti etenāti damo.

260. “大神通”(mahatiyā iddhiyā)是指以巨大的力量成就所愿之事。即是他们自己所愿求之事。“应体验”(anubhavitabbānaṃ)一词，显示了“威力”(ānubhāva)一词是作业格。为表明先前已圆满地完成了对可施之物的施舍，故说“圆满之施舍”(sampattipariccāgassa)。以此调伏自身，故为调伏(dama)。

Bodhisattapubbayogavaṇṇanā

菩萨往昔行道释义

Assāti [Pg.201] mahāsudassanarañño. Eko theroti appaññāto nāmagottato aññataro puthujjano thero. Theraṃ disvāti aññatarasmiṃ rukkhamūle nisinnaṃ disvā. Kaṭṭhattharaṇanti kaṭṭhamayaṃ attharaṇaṃ, dāruphalakanti attho.

“他的”(assa)是指大善见(Mahāsudassana)王。“一位长老”(eko thero)是指一位不知名姓、身为凡夫(puthujjana)的某位长老。“看见长老”(theraṃ disvā)是指看见一位坐在某棵树下的长老。“木铺具”(kaṭṭhattharaṇa)是指木制的铺具，意即木板。

Paribhogabhājananti pānīyaparibhojanīyādiparibhogayogyaṃ bhājanaṃ. Ārakaṇṭakanti sūcivijjhanakakaṇṭakaṃ. Pipphalikanti khuddakasatthakaṃ. Udakatumbakanti kuṇḍikaṃ.

“用具”(paribhogabhājana)是指适合饮水、啖食(bhojanīya)等用途的器皿。“锥刺”(ārakaṇṭaka)是指用以穿刺的针刺。“小刀”(pipphalika)是指小刀。“水壶”(udakatumbaka)是指军持(kuṇḍika)。

Kūṭāgāradvāreyeva nivattesīti kūṭāgāraṃ paviṭṭhakālato paṭṭhāya tesaṃ micchāvitakkānaṃ pavattiyā okāsaṃ nādāsi.

“就在楼阁门口止息了”(kūṭāgāradvāreyeva nivattesi)是指，从进入楼阁之时起，就不给那些邪寻(micchāvitakka)生起的机会。

261. Kasiṇameva paññāyati mahāpurisassa tattha tattha katādhikārattā, tesañca padesānaṃ suparikammakatakasiṇasadisattā.

261. 大士(mahāpurisa)处处皆显现为遍处(kasiṇa)，因其于彼处处皆已成就，且彼等处所亦犹如善加准备的遍处。

262. Cattāri jhānānīti cattāri kasiṇajjhānāni. Kasiṇajjhānappamaññānaṃyeva vacanaṃ tāsaṃ tadā ādaragāravavasena nibbattitattā. Mahābodhisattānañhi arūpajjhānesu ādaro natthi, abhiññāpadaṭṭhānataṃ pana sandhāya tānipi nibbattenti, tasmā mahāsatto tāpasaparibbājakakāle yattake lokiyaguṇe nibbatteti, te sabbepi tadā nibbattesiyeva. Tenāha ‘‘mahāpuriso panā’’tiādi.

262. “四禅那”(cattāri jhānāni)是指四种遍处禅那(kasiṇajjhāna)。此处仅说遍处禅那与无量心(appamaññā)，是因当时(大士)对此等禅那怀有尊重恭敬而成就。大菩萨(mahābodhisatta)确实不重视无色禅，但为了作为神通的足处(padaṭṭhāna)，也会成就它们。因此，大士(mahāsatta)在作为苦行者(tāpasa)和遍行者(paribbājaka)时所成就的一切世间功德，当时都已成就。所以说“然而大士……”等。

Caturāsītinagarasahassādivaṇṇanā

八万四千城等释义

263. Abhiharitabbabhattanti upanetabbabhattaṃ.

263. “应带来之食”(abhiharitabbabhatta)是指应端上之食。

264. Nibaddhavattanti pubbe upanibaddhaṃ pākavattaṃ.

264. “固定供养”(nibaddhavatta)是指预先安排好的炊事供养。

Subhaddādeviupasaṅkamanavaṇṇanā

善贤王后前来拜见释义

265. Āvaṭṭetvāti ativisitvā. Yaṃ yaṃ rañño icchitaṃ dānūpakaraṇañceva bhogūpakaraṇañca, tassa tassa tatheva samiddhabhāvaṃ vitthavati.

265. “称扬”(āvaṭṭetvā)是指极力赞美。国王所希求的任何布施用具和受用具，她都如实地详细宣说其丰饶。

266. Sace pana rājā jīvite chandaṃ janeyya, ito parampi ciraṃ kālaṃ tiṭṭheyya mahiddhiko mahānubhāvoti evaṃ mahajjhāsayā devī bhogesu, jīvite ca rājānaṃ sāpekkhaṃ kātuṃ vāyami. Tena vuttaṃ ‘‘mā [Pg.202] heva kho rājā’’tiādi. Tenevāha ‘‘tassa kālaṅkiriyaṃ anicchamānā’’tiādi. Chandaṃ janehīti ettha chanda-saddo taṇhāpariyāyoti āha ‘‘pemaṃ uppādehī’’ti. Apekkhati ārammaṇaṃ etāya na vissajjetīti apekkhā, taṇhā.

266. “如果国王对生命生起欲求(chanda)，他就能以大神通、大威力长久住世”，王后(devī)怀着如此深远的意图，努力使国王对财富和生命生起顾念(sāpekkha)。因此经中说：“大王，切莫……”等。注释也因此说：“不愿他命终……”等。“生起欲求”(chandaṃ janehi)中的“欲”(chanda)一词是“爱”(taṇhā)的同义词，故说“生起爱恋”(pemaṃ uppādehi)。以此顾念所缘而不舍，故为顾念(apekkhā)，即是爱。

267. Garahitāti ettha kehi garahitā, kasmā ca garahitāti antolīnaṃ codanaṃ vissajjento ‘‘buddhehī’’tiādimāha, tena viññugarahitattā, duggatisaṃvattaniyato ca sāpekkhakālakiriyā parivajjetabbāti dasseti.

267. “受谴责”(garahitā)，是指被谁谴责？又为何受谴责？为了解答这隐含的质难，（注释者）说“被诸佛”(buddhehi)等。以此表明，带着执著的死亡(sāpekkhakālakiriyā)，因其为智者(viññu)所呵责，且会导致恶趣(duggati)，故应当避免。

268. Ekamantaṃ gantvāti rañño cakkhupathaṃ vijahitvā.

268. “退到一边”(ekamantaṃ gantvā)，是指避开国王的视线(rañño cakkhupathaṃ vijahitvā)。

Brahmalokūpagamanavaṇṇanā

往生梵天界释义

269. Soṇassāti koḷivīsassa soṇassa. Ekā bhattapātīti ekaṃ bhattavaḍḍhitakaṃ. Tādisaṃ bhattanti tathārūpaṃ garuṃ madhuraṃ siniddhaṃ bhattaṃ. Bhuttānanti bhuttavantānaṃ.

269. “索那的”(Soṇassa)，即拘利维萨族(Koḷivīsa)人索那(Soṇa)的。“一钵饭食”(Ekā bhattapātī)，即一份饭食(ekaṃ bhattavaḍḍhitakaṃ)。“那样的饭食”(Tādisaṃ bhattaṃ)，即那样粗重、甘美、油润的饭食。“已食者”(Bhuttānaṃ)，即已食之人(bhuttavantānaṃ)。

271. Dāsamanussāti dāsā ceva āyuttakamanussā ca.

271. “奴隶与佣人”(Dāsamanussā)，即奴隶(dāsā)与受雇者(āyuttakamanussā)。

Idāni yathāvuttāya rañño mahāsudassanassa bhogasampattiyā kammasarikkhataṃ uddharanto ‘‘etāni panā’’tiādimāha, taṃ suviññeyyameva.

现在，为了阐明如前所述的大善见王(Mahāsudassana)的财富成就与其业行相应，（注释者）说“然而，这些……”等语，其义甚为易解。

272. Ādito paṭṭhāyāti samudāgamanato paṭṭhāya. Yattha taṃ puññaṃ āyūhitaṃ, yato sā sampatti nibbattā, tato tatiyattabhāvato pabhuti. Mahāsudassanassa jātakadesanā hi tadā samudāgamanato paṭṭhāya bhagavatā desitāti. Paṃsvāgārakīḷaṃ viyāti yathā nāma dārakā paṃsūhi vāpigehabhojanādīni dassentā yathāruci kīḷitvā gamanakāle sabbaṃ taṃ vidhaṃsentā gacchanti, evameva bhagavā mahāsudassanakāle attanā anubhūtaṃ dibbasampattisadisaṃ acinteyyānubhāvasampattiṃ vitthārato dassetvā puna attano desanaṃ ādīnavanissaraṇadassanavasena vivaṭṭābhimukhaṃ viparivattento ‘‘sabbā sā sampatti aniccatāya vipariṇatā vidhaṃsitā’’ti dassento ‘‘passānandā’’tiādimāha. Vipariṇatāti vipariṇāmaṃ sabhāvavigamaṃ gatā. Tenāha ‘‘pakativijahanenā’’tiādi. Pakatīti sabhāvadhammānaṃ udayavayaparicchinno [Pg.203] kakkhaḷaphusanādisabhāvo, so bhaṅgakkhaṇato paṭṭhāya jahito, pariccajanto sabbaso nattheva. Tenāha ‘‘nibbutapadīpo viya apaññattikabhāvaṃ gatā’’ti.

272. “初始以来”(Ādito paṭṭhāya)，即从聚集(samudāgamanato)之时起。那福业积累之处，由此成就所生之处，即从第三生(tatiyattabhāvato)开始。因为大善见(Mahāsudassana)本生的教示，是世尊从其聚集之时起开示的。“犹如沙屋游戏”(Paṃsvāgārakīḷaṃ viya)：譬如孩童用沙子堆砌池塘、房屋、食物等，随心所欲地玩耍后，离开时便将一切摧毁；同样地，世尊在大善见时代，详尽地开示了自己所体验的、如天界财富般不可思议的威力成就后，又以观察过患与出离的方式，将教示转向趋于离缚(vivaṭṭa)，从而开显“所有那些成就都因无常而变易、毁坏”之理，因此说“看啊，阿难！”(Passa Ānanda)等。“变易”(Vipariṇatā)，是指经历了变易(vipariṇāma)，即自性的消失(sabhāvavigama)。因此说“以其舍弃本性”等。“本性”(Pakatī)，是指诸法的生灭所限定的坚硬触感等自性，它从坏灭的刹那(bhaṅgakkhaṇato)起就被舍弃，被舍弃后就完全不存在了。因此说“如同已熄之灯，进入不可施设(apaññattika)的状态”。

Ettāvatāti ādito paṭṭhāya pavattena ettakena desanāmaggena. Anekāni vassakoṭisatasahassāniyeva ubbedho etissāti anekavassakoṭisatasahassubbedhā. Aniccalakkhaṇaṃ ādāyāti taṃ sampattigataṃ aniccalakkhaṇaṃ desanāya gahetvā vibhāvetvā. Yathā nisseṇimuccane tādisaṃ satahatthubbedhaṃ rukkhaṃ pakatipurisena ārohituṃ na sakkā, evaṃ aniccatāvibhāvanena tassā sampattiyā apekkhānisseṇimuccane kenaci ārohituṃ na sakkāti āha ‘‘aniccalakkhaṇaṃ ādāya nisseṇiṃ muñcanto viyā’’ti. Tenevāti yathāvuttakāraṇeneva, ādito sātisayaṃ kāmesu assādaṃ dassetvāpi upari nesaṃ ‘‘passānandā’’tiādinā ādīnavaṃ, okāraṃ, saṃkilesaṃ, nekkhamme ānisaṃsañca vibhāvetvā desanāya niṭṭhāpitattā. Pubbeti atītakāle. Vasabharājāti vasabhanāmako sīhaḷamahārājā.

“以如是量”(Ettāvatā)，即以从最初开始延续至今的如此教法之道。“无数百千亿年之高”(anekavassakoṭisatasahassubbedhā)，是说其高度有无数百千亿年。“执取无常相”(Aniccalakkhaṇaṃ ādāya)，即以教法把握并阐明那项成就中所含的无常相。譬如在没有梯子的情况下，普通人无法爬上一棵百肘高的大树；同样地，若不阐明无常，任何人都无法移开对那项成就的执著之梯。因此说“执取无常相，犹如移开梯子”(aniccalakkhaṇaṃ ādāya nisseṇiṃ muñcanto viya)。正因如是所说之缘由，虽然最初极力开示了欲乐的滋味(assāda)，但后来又以“看啊，阿难！”(Passa Ānanda)等语，阐明了它们的过患(ādīnava)、卑劣(okāra)、杂染(saṃkilesa)以及出离(nekkhamma)的利益，从而使教法圆满。“往昔”(Pubbe)，即过去之时。“牛王”(Vasabharājā)，即名为牛王(Vasabha)的狮子国(Sīhaḷa)大王。

Udakapupphuḷādayoti ādi-saddena tiṇagge ussāvabinduādike saṅgaṇhāti.

“水泡等”(Udakapupphuḷādayo)，“等”字亦包含草尖上的露珠等。

Mahāsudassanassa panāti pana-saddo visesatthajotano, tena mahāsudassanamahārājā jhānābhiññāsamāpattiyo nibbattesi, tadaggena parisuddhe ca samaṇabhāve patiṭṭhito, yato vidhuya eva kāmavitakkādisamaṇabhāvasaṃkilesaṃ suññāgāraṃ pāvisi, evaṃbhūtassāpi tassa kālaṃ kiriyato sattame divase sabbā cakkavattisampatti antarahitā, na tato paraṃ, aho acchariyamanusso anaññasādhāraṇaguṇavisesoti imaṃ visesaṃ dasseti.

“至于大善见王”(Mahāsudassanassa pana)：此中“至于”(pana)一词，是为彰显其特殊义。此即：大善见大王(Mahāsudassana Mahārājā)生起了禅那(jhāna)、神通(abhiññā)与等至(samāpatti)，并安住于最顶尖、最清净的沙门状态中，因为他彻底抖落欲寻(kāmavitakka)等沙门生活的杂染后，进入空闲处。即便是这样的人，在他逝世后第七天，所有转轮王(cakkavatti)的成就也都消失了，此后不复存在。啊！真是稀有之人，具有无与伦比的特殊功德！——（注释者）以此开示此等特殊之处。

Anāruḷhanti ‘‘rājā kira pubbe gahapatikule nibbattī’’tiādinā, (dī. ni. aṭṭha. 2.260) ‘‘puna theraṃ āmantesī’’tiādinā (dī. ni. aṭṭha. 2.272) ca vuttamatthaṃ sandhāyāha. So hi imasmiṃ sutte saṅgītiṃ anāruḷho, aññattha pana āgato imissā desanāya piṭṭhivattakabhāvena. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyaṃ evāti.

“未被纳入”(Anāruḷha)一句，是指“据说国王过去曾投生于居士家”等等(Dī. Ni. Aṭṭha. 2.260)，以及“又对长老说道”等等(Dī. Ni. Aṭṭha. 2.272)所说之义。他确实未被纳入此经的结集(saṅgīti)，但在其他地方，他是作为此教说的护持者(piṭṭhivattaka)而出现的。至于此中未从意义上分析之处，那也是容易理解的。

Mahāsudassanasuttavaṇṇanāya līnatthappakāsanā.

《大善见经》释义之隐义阐明

5. Janavasabhasuttavaṇṇanā

5. 人牛王经释义

Nātikiyādibyākaraṇavaṇṇanā

那提迦人等记说释义

273-275. ‘‘Parito’’ti [Pg.204] padaṃ yathā samantatthavācako, evaṃ samīpatthavācakopi hotīti samantā sāmantāti attho vutto. Āmeḍitena pana samantattho jotito. Yassa pana sāmantā janapadesu ‘‘nātike viharatī’’ti vuttattā nātikassāti viññāto yamattho. Yassa parito janapadesu byākaroti, tattha paricārakārakānaṃ byākaraṇaṃ avuttasiddhaṃ, nidassanavasena vā tassa vakkhamānattā ‘‘parito parito janapadesu’’ icceva vuttaṃ. Paricāraketi upāsake. Tenāha ‘‘buddhadhammasaṅghānaṃ paricārake’’ti. Upapattīsūti nibbattīsu. Ñāṇagatipuññānaṃ upapattīsūti ettha ñāṇagatūpapatti nāma tassa tassa maggañāṇagamanassa nibbatti. Yaṃ sandhāya vuttaṃ ‘‘pañcannaṃ orambhāgiyānaṃ parikkhayā’’tiādi. Puññūpapatti nāma taṃtaṃdevanikāyūpapatti. Sabbatthāti ‘‘vajjimallesū’’tiādike sabbattha catūsupi padesu. Purimesūti pāḷiyaṃ vutte sandhāyāha. Dasasuyevāti tesu eva dasasu janapadesu. Paricārake byākaroti byakātabbānaṃ bahūnaṃ tattha labbhanato. Nātike bhavā nātikiyā.

273-275. “周边”(parito)一词，既有“环绕”(samanta)之义，亦有“邻近”(sāmanta)之义，故其义被解说为“环绕、邻近”。通过重复使用，则彰显了“环绕”之义。又，因为在周边的地区中，有说“他住在Nātika”，所以“Nātika的”这一意思即被了知。他在周边的地区为之记说，在那里，对侍者的记说虽未言及却已成就，或因将以之为范例而说，故只说“在周边周边的地区”。“侍者”(Paricārake)，即是优婆塞(upāsaka)。因此说“佛、法、僧的侍者”。“于诸生处”(Upapattīsu)，即于诸再生处(nibbattīsu)。“于智行与福德之生处”中，“智行之生”(ñāṇagatūpapatti)是指各个道智之行的成就，经中所谓“因五下分结(orambhāgiya)的灭尽”等即指此。“福德之生”(puññūpapatti)是指在各个天众中的再生。“于一切处”(Sabbatthā)，即于“在跋耆人(Vajji)与末罗人(Malla)中”等所有四个地方。“于前者”(Purimesu)，是针对巴利圣典中所说者而言。“仅于十处”(Dasasuyeva)，即仅于那十个地区。他记说侍者，是因为在那里能找到许多应被记说者。在那提迦(Nātika)的人，即是那提迦人(nātikiya)。

Niṭṭhaṅgatāti niṭṭhaṃ nicchayaṃ upagatā.

“已达终结”(Niṭṭhaṅgatā)，是指已达到终结(niṭṭha)、决断(nicchaya)。

Ānandaparikathāvaṇṇanā

阿难讲论释义

276. Yasmā saṅghasuppaṭipatti nāma dhammasudhammatāya, dhammasudhammatā ca buddhasubuddhatāya, tasmā ‘‘aho dhammo, aho saṅgho’’ti dhammasaṅghaguṇakittanāpi atthato buddhaguṇakittanā eva hotīti ‘‘bhagavantaṃ kittayamānarūpā’’ti padassa ‘‘aho dhammo’’tiādināpi attho vutto.

276. 因为僧团的善行道(saṅghasuppaṭipatti)是因为法的善法性(dhammasudhammatā)，法的善法性又是因为佛陀的善觉悟(buddhasubuddhatā)，所以“啊，妙哉是法！啊，妙哉是僧！”这样赞叹法与僧的功德，实际上也就是赞叹佛陀的功德。因此“赞叹世尊”(bhagavantaṃ kittayamānarūpā)一词的含义，也可以用“啊，妙哉是法！”等词语来表达。

278. Ñāṇagatīti ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā’’tiādinā āgataṃ pahātabbapahānavasena pavattaṃ maggañāṇagamanaṃ. Yasmā tassā eva ñāṇagatiyā vasena tassa tassa ariyapuggalassa opapātikatādiviseso, tasmā taṃ tādisaṃ tassa abhisamparāyaṃ sandhāyāha ‘‘ñāṇābhisamparāyamevā’’ti.

278. “智行”(Ñāṇagati)，是指如“因五下分结(orambhāgiyānaṃ saṃyojanānaṃ)灭尽”等经文所说，以断除应断之法的方式而行进的道智。由于正是凭借此智行，各个圣者(ariyapuggala)才会有化生(opapātika)等差别，因此针对那样的来世(abhisamparāya)说“唯以智为来世”(ñāṇābhisamparāyamevā)。

279. Upasantaṃ [Pg.205] pati sammati ālokīyatīti upasantapatiso. Upasantadassano upasantaussanno. Bhātirivāti ettha ra-kāro padasandhikaro, iva-saddo bhusatthoti āha ‘‘ativiya bhātī’’ti.

279. “寂静随观者”(upasantapatiso)，是指他随顺、看待寂静(upasanta)。“见寂静者”(Upasantadassano)，即是充满寂静者(upasantaussanno)。在“bhātiriva”(如光耀)一词中，ra字是音便连接，iva词有‘非常’(bhusa)之义，故说为‘极度光耀’(ativiya bhāti)。

Janavasabhayakkhavaṇṇanā

人牛王夜叉释义

280. Jeṭṭhakabhāvena jane vasabhasadisoti janavasabhoti assa devaputtassa nāmaṃ ahosi.

280. 因其为首(jeṭṭhakabhāvena)，且在众人(jana)中如牛王(vasabha)般，故此天子名为“人牛王”(Janavasabha)。

Ito devalokā cavitvā sattakkhattuṃ manussaloke rājabhūtassa. Manussalokā cavitvā sattakkhattuṃ devabhūtassa. Etthevāti etasmiṃyeva cātumahārājikabhave, etthāpi vessavaṇassa sahabyatāvasena.

他从此天界逝没后，七次在人间成为国王；从人间逝没后，七次成为天神。就在这里——即在这四大王天界，并且是以与毗沙门天(Vessavaṇa)为伴的方式。

281. Āsisanaṃ āsā, patthanā. Āsāsīsena cettha kattukamyatākusalacchandaṃ vadati. Tenevāha ‘‘sakadāgāmimaggatthāyā’’tiādi. Yadaggeti ettha agga-saddo ādipariyāyoti āha ‘‘taṃ divasaṃ ādiṃ katvā’’ti. ‘‘Purimaṃ…pe… avinipāto’’ti idaṃ yathā tattakaṃ kālaṃ sugatito sugatūpapattiyeva ahosi, tathā katūpacitakusalakammattā. Phussassa sammāsambuddhassa kālato pabhuti hi sambhatavivaṭṭūpanissayakusalasambhāro esa devaputto. Anacchariyanti anu anu acchariyaṃ. Tenāha ‘‘punappunaṃ acchariyamevā’’ti. Sayaṃparisāyāti sakāya parisāya. Bhagavato diṭṭhasadisamevāti āvajjanasamanantaraṃ yathā te bhagavato catuvīsatisatasahassamattā sattā ñāṇagatito diṭṭhā, evaṃ tumhehi diṭṭhasadisameva. Vessavaṇassa sammukhā sutaṃ mayāti vadati.

281. “希求”即是希望、愿求。此处的“希愿”是指行事的善欲。因此说“为了斯陀含道”等。在“yadagge”(自彼时起)一词中，“agga”是“开始”的同义词，故说“以该日为开始”。“从前……乃至不堕恶趣”：此谓在那么长的时间里，他都因所积集的善业，从善趣再生于善趣。实则自弗沙正自觉者(Phussa Sammāsambuddha)时起，这位天子即已积集了作为解脱依止的善业资粮。所谓“不奇哉”(anacchariyaṃ)，即是“随复奇哉”(anu anu acchariyaṃ)，因此说“一再是奇迹”。“于自众中”即于自己的会众中。“就像为世尊所见”是指：正如世尊在作意之后，立即以智行见到那二百四十万有情，你们所见也与此相同。他说：“我从毗沙门天王面前亲闻。”

Devasabhāvaṇṇanā

天众集会释义

282. Vassūpanāyikasaṅgahatthanti vassūpanāyikāya ārakkhāsaṃvidhānavasena bhikkhūnaṃ saṅgahaṇatthaṃ ‘‘vassūpagatā bhikkhū evaṃ sukhena samaṇadhammaṃ karontī’’ti, pavāraṇasaṅgaho panassa pavāretvā satthu santikaṃ gacchantānaṃ bhikkhūnaṃ antarāmagge parissayapariharaṇatthaṃ. Dhammassavanatthaṃ dūraṭṭhānaṃ [Pg.206] gacchantesupi eseva nayo. Attanāpi āgantvā dhammassavanatthaṃ sannipatiyeva. Etthetthāti ettha ettha ayyānaṃ vasanaṭṭhāne.

282. “为摄受雨安居者”是指：为了通过为雨安居提供守护与安排来摄受比丘们，心想：“已入雨安居的比丘们如此就能安乐地行沙门法”。而对自恣的摄益，则是为了让举行自恣后前往导师那里的比丘们，能在中途避开危险。对于为听闻法而前往远处者，道理也是一样。他们自己也会前来，为听闻法而集会。“于此复于此”是指在圣者们此处彼处的住地。

Tadāpīti ‘‘purimāni bhante divasānī’’ti vuttakālepi. Eteneva kāraṇenāti vassūpanāyikanimittameva. Tenāha pāḷiyaṃ ‘‘tadahuposathe pannarase vassūpanāyikāyā’’tiādi. Āsanepi nisajjāya sudhammāya devasabhāya paṭhamaṃ devesu tāvatiṃsesu nisinnesu tassā catūsu dvāresu cattāro mahārājāno nisīdanti, idaṃ nesaṃ āsane nisajjāya cārittaṃ hoti.

“彼时亦然”是指在“尊者，往昔的日子”这句话中所说的时间。“正因此原因”即仅是雨安居的时节。因此巴利圣典中说：“那时在十五布萨日，是雨安居开始的时候”等等。关于座位，在善法堂，当三十三天众最初就座时，四大天王就坐在那里的四个门边，这是他们就座的惯例。

Yenatthenāti yena kiccena yena payojanena. Ārakkhatthanti ārakkhabhūtamatthaṃ. Vuttaṃ vacanaṃ etesanti vuttavacanā, mahārājāno.

“以何义利”即是以何事务、以何作用。“为守护故”即是以守护为目的。所谓“被告知者”，即“话语已对他们说”，（他们是）诸大王。

283. Atikkamitvāti abhibhavitvā.

283. “超越”即是“克服”。

Sanaṅkumārakathāvaṇṇanā

常童子故事释义

284. Abhisambhavituṃ adhigantuṃ asakkuṇeyyo anabhisambhavanīyo. Tenāha ‘‘appattabbo’’tiādi. Cakkhuyeva patho rūpadassanassa maggo upāyoti cakkhupatho, tasmiṃ cakkhupathasminti āha ‘‘cakkhupasāde’’ti, cakkhussa gocarayoggo vā cakkhupathoti āha ‘‘āpāthe vā’’ti. Nābhibhavatīti na abhibhavati, gocarabhāvaṃ na gacchatīti attho. Heṭṭhā heṭṭhāti tāvatiṃsato paṭṭhāya heṭṭhā heṭṭhā, na cātumahārājikato paṭṭhāya, nāpi brahmapārisajjato paṭṭhāya. ‘‘Cātumahārājikā hi tāvatiṃsānaṃ yathā jātirūpāni passituṃ sakkonti, tathā brahmāno heṭṭhimā uparimāna’’nti keci, taṃ na yuttaṃ. Na hi heṭṭhimā brahmāno uparimānaṃ mūlapaṭisandhirūpaṃ passituṃ sakkonti, māpitameva passituṃ sakkontīti daṭṭhabbaṃ.

284. 不可现证、不可获得、不能做到、不可克服。因此说“无法达到”等。眼是见色的途径、道路、方法，所以称为眼道；在这眼道中，因此说“在眼净中”，或者说“在可及范围内”，即眼所缘的范围。不能胜伏就是不能超越，意思是不能进入其境界。下之又下是指从三十三天开始往下，不是从四大王天开始，也不是从梵众天开始。“四大王天众能够看见三十三天众的出生形态，同样下界的梵天众能够看见上界的”，有些人这样说，这种说法是不对的。因为下界梵天众确实不能看见上界天众的根本结生相，只能看见他们变化出来的样子，应当明白。

Suṇantova niddaṃ okkamīti gatiyo upadhārento bahi visaṭavitakkavicchedena saṅkocaṃ āpannacittatāya. Mayhaṃ ayyakassāti bhagavantaṃ sandhāya vadati.

闻法时入睡，是因为观察行相时，向外散乱的寻思中断，导致心收缩。“我祖父”是指世尊说的。

Pañca sikhā etassāti pañcasikho, pañcasikho viya pañcasikhoti āha ‘‘pañcasikhagandhabbasadiso’’ti. Mamāyantīti piyāyanti.

五髻是因为他有五个发髻，像五髻乾闼婆一样，所以说“像五髻乾闼婆”。“执我”即是“喜爱”。

285. Sumuttoti [Pg.207] saradosehi suṭṭhu mutto. Yehi pittasemhādīhi palibuddhattā saro avissaṭṭho siyā, tadabhāvato vissaṭṭhoti dassento āha ‘‘apalibuddho’’ti. Viññāpetīti viññeyyo, antogadhahetuattho kattusādhano esa viññeyyasaddoti āha ‘‘atthaviññāpano’’ti. Sarassa madhuratā nāma maddavanti āha ‘‘madhuro mudū’’ti. Savanaṃ arahatīti savanīyo. Savanārahatāya ca āpāthasukhatāyāti āha ‘‘kaṇṇasukho’’ti. Bindūti piṇḍito. Ākoṭitabhinnakaṃsasaddo viya anekāvayavo ahutvā niravayavo, ekabhāvoti attho. Tenāha ‘‘ekagghano’’ti, etenevassa avisāritā saṃvaṇṇitā daṭṭhabbā. Gambhīruppattiṭṭhānatāya cassa gambhīratāti āha ‘‘nābhimūlato’’tiādi. Evaṃ samuṭṭhitoti jīvhādippahāramattasamuṭṭhito. Amadhuro ca hoti uppattiṭṭhānānaṃ parilahubhāvato. Na ca dūraṃ sāveti vīrabhāvābhāvato. Ninnādī suvipulabhāvato savisesaṃ ninnādo, pāsaṃsaninnādo vā. Tenāha ‘‘mahāmegha…pe… yutto’’ti.

285. 善解脱，指声音的瑕疵完全去除。声音若被胆汁、痰等缠缚，则会不清晰；因无此等障碍，声音便清晰，为显示此义，故说“无缠缚”。“能令人了知”即是“可了知”，此词为主动用法，内含使役之义，故说“能阐明义理”。声音的甜美即是柔软，故说“甘美柔和”。“堪闻”是因其值得聆听。又因其堪闻且悦耳，故说“令耳愉悦”。“圆润”即是凝聚。不像敲破的铜器声那样有许多分音，而是浑然一体。因此说“坚实”，由此当知其不扩散的特质受到了称赞。其深沉是因发声处深邃，故说“从脐根”等。（若声音）仅由舌等撞击而生，则因发声处轻浅而不甜美，因缺乏力量而不能传远。“有回响”是因其非常洪亮而有特别的回响，或值得称赞的回响。因此说“如大云……相应”。

Pacchimaṃ pacchimanti dutiyaṃ, catutthaṃ, chaṭṭhaṃ, aṭṭhamañca padaṃ. Purimassa purimassāti yathākkamaṃ paṭhamassa, tatiyassa, pañcamassa, sattamassa ca. Atthoyevāti atthaniddeso eva. Vissaṭṭhatā hissa viññeyyatāya veditabbā, mañjubhāvo savanīyatāya, bindubhāvo avisāritāya, gambhīrabhāvo ninnāditāyāti. Yathāparisanti ettha yathā-saddo parimāṇavācī, na pakārādivācīti āha ‘‘yattakā parisā’’ti, tena parisappamāṇaṃ evassa saro niccharati, ayamassa dhammatāti dasseti. Tenāha ‘‘tattakamevā’’tiādi.

后句的“后”是指第二句、第四句、第六句、第八句。前句的“前”依次是指第一句、第三句、第五句、第七句。“义理即如是”只是义理的解说。其清晰性应该通过其可理解性来了解，美妙性通过悦耳性，凝练性通过不散漫性，深邃性通过回响性来了解。至于“随众”，这里的“随”字是表示数量，而不是表示种类等等，因此说“随众多少”。由此显示，他的声音只是随着听众的数量而发出，这就是他的法性。所以说“仅仅是那个数量”等等。

‘‘Ye hi kecī’’tiādi ‘‘yāvañca so bhagavā’’tiādinā vuttassa atthassa hetukittanavasena samatthanaṃ saraṇesu nesaṃ niccasevanena, sīlesu ca patiṭṭhāpanena chakāmasaggasampattianuppādanato. Tenāha ‘‘ye hi keci…pe… vadatī’’ti. Nibbematikagahitasaraṇeti maggenāgatasaraṇagamane. Te hi sabbaso samugghātitavicikicchatāya ratanattaye aveccappasādena samannāgatāyeva, pothujjanikasaddhāya vasena buddhādīnaṃ guṇe ogāhetvā jānanti, aparaneyyabuddhino te pariyāyato nibbematikagahitasaraṇā veditabbā. Gandhabbadevagaṇanti gandhabbadevasamūhaṃ. Tukā [Pg.208] vuccati khīriṇī yā tukātipi vuccati. Tassā cuṇṇaṃ tukāpiṭṭhaṃ. Taṃ koṭṭetvā pakkhittaṃ ghanaṃ nirantaracitaṃ hutvā tiṭṭhati.

“凡是任何”等句，是为了支持“直到那位世尊”等句所说之义，通过阐明其因由来实现：即由于他们恒常归依三宝、安住于戒，从而不引生六欲天界的成就。因此说“凡是任何……乃至……宣说”。“无疑归依”是指通过道而来的归依。他们因为彻底断除了疑惑，完全具备了对三宝不动摇的信心，凭借凡夫的信心，深入了解佛陀等的功德，他们智慧稳固，从这个角度来说，当知他们是“无疑归依者”。“乾闼婆天众”是指乾闼婆天神的群体。“杜迦”是一种叫“奇哩尼”的乳汁植物，也叫“杜迦提”。它的粉末叫“杜迦粉”。把它捣碎后放入，就会变得浓稠而紧密。

Bhāvitaiddhipādavaṇṇanā

神足修习释义

287. Supaññattāti suṭṭhu pakārehi ñāpitā bodhitā, asaṅkarato vā ṭhapitā, taṃ pana bodhanaṃ, asaṅkarato ṭhapanañca atthato desanā evāti āha ‘‘sukathitā’’ti. Ijjhanaṭṭhenāti samijjhanaṭṭhena, nippajjanassa kāraṇabhāvenāti attho. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Iddhiyā pādoti iddhipādo, iddhiyā adhigamupāyoti attho. Tena hi yasmā uparūpari visesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, tasmā ‘‘pādo’’ti vuccati. Ijjhatīti iddhi, samijjhati nippajjatīti attho. Iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Evaṃ tāva ‘‘cattāro iddhipādā’’ti ettha attho veditabbo. Iddhipahonakatāyāti iddhiyā nipphādane samatthabhāvāya. Iddhivisavitāyāti iddhiyā nipphādane yogyabhāvāya. Anekatthattā hi dhātūnaṃ yogyattho vi-pubbo su-saddo, visavanaṃ vā pajjanaṃ visavitā, tattha kāmakāritā visavitā. Tenāha ‘‘punappuna’’ntiādi. Iddhivikubbanatāyāti vikubbaniddhiyā vividharūpakaraṇāya. Tenāha ‘‘nānappakārato katvā dassanatthāyā’’ti.

287. 善宣说(Supaññatta)，即是以善巧的方式令知、令觉，或是不混淆地安立。然而，此令觉与不混淆地安立，从义理上说即是说法，因此说“善说(sukathitā)”。成就之义(Ijjhanaṭṭhena)，即圆满成就之义，意为作为生起的原因。安住之义(Patiṭṭhānaṭṭhena)，即决意(adhiṭṭhāna)之义。神通之足(Iddhiyā pādo)为神足(iddhipādo)，意为获得神通的方法。因此，由于能次第证得名为殊胜的神通，故称为“足(pādo)”。成就(Ijjhati)即神通(iddhi)，意为圆满成就、生起。神通即是足(Iddhi eva pādo)为神足(iddhipādo)，意为神通的组成部分。如此，当知此处“四神足(cattāro iddhipādā)”之义。神通成就性(Iddhipahonakatāya)，即具有成就神通的能力。神通熟练性(Iddhivisavitāya)，即具有成就神通的适宜性。因为语根(dhātu)有多义，故前缀为 vi- 的 su- 词有“适宜”之义；或 visavana（熟练）即 pajjana（达成），在此 visavitā（熟练性）即随心所欲(kāmakāritā)。因此（经中）说“再再”等。神通变化性(Iddhivikubbanatāya)，即变化神通(vikubbaniddhi)，能造作种种形色。所以说“为了示现种种变化”。

‘‘Chandañca bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhī’’ti (vibha. 432) imāya pāḷiyā chandādhipati samādhi chandasamādhīti adhipatisaddalopaṃ katvā samāso vuttoti viññāyati, adhipatisaddatthadassanavasena pana ‘‘chandahetuko, chandādhiko vā samādhi chandasasamādhī’’ti aṭṭhakathāyaṃvuttanti veditabbaṃ. ‘‘Padhānabhūtāti vīriyabhūtā’’ti keci vadanti. Saṅkhatasaṅkhārādinivattanatthañhi padhānaggahaṇanti. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato aññassa nivattanatthaṃ padhānaggahaṇanti padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso kato. Visuṃ samāsayojanavasena yo pubbe iddhipādattho pādassa upāyatthataṃ, koṭṭhāsatthatañca gahetvā yathāyogavasena idha [Pg.209] vutto, so vakkhamānānaṃ paṭilābhapubbabhāgānaṃ kattukaraṇiddhibhāvaṃ, uttaracūḷabhājanīye vā vuttehi chandādīhi iddhipādehi sādhetabbāya iddhiyā kattiddhibhāvaṃ, chandādīnañca karaṇiddhibhāvaṃ sandhāya vuttoti veditabbo, tasmā ‘‘ijjhanaṭṭhena iddhī’’ti ettha kattuattho, karaṇattho ca ekajjhaṃ gahetvā vuttoti kattuatthaṃ tāva dassetuṃ ‘‘nipphattipariyāyena ijjhanaṭṭhena vā’’ti vatvā itaraṃ dassento ‘‘ijjhanti etāyā’’tiādimāha. Vuttanti kattha vuttaṃ? Iddhipādavibhaṅgapāṭhe. (Vibha. 434) tathābhūtassāti tenākārena bhūtassa, te chandādidhamme paṭilabhitvā ṭhitassāti attho. ‘‘Vedanākkhandho’’tiādīhi chandādayo antokatvā cattāropi khandhā kathitā. Sesesūti sesiddhipādesu.

“比丘以欲为增上(adhipati)而得定，得心一境性，此称为欲定(chandasamādhi)。”（《分别论》432）根据此段圣典，可知“欲增上定(chandādhipati samādhi)”即是“欲定(chandasamādhi)”，是省略了“增上”一词而形成的复合词。然而，从“增上”一词的义理来看，当知义注(aṭṭhakathā)中所说：“以欲为因，或以欲为首的定，是为欲定”。有些人说：“‘主要的(Padhānabhūtā)’即是‘精进的(vīriyabhūtā)’。”采用“主要(padhāna)”一词是为了排除有为行(saṅkhatasaṅkhāra)等。或者，能造作种种殊胜法者是为行(saṅkhāra)，一切精进(vīriya)皆是。在此，为了排除成就四种作用之外的其他法，而采用“主要(padhāna)”一词，意为“主要的、殊胜的”。又因意指四种精进，故用复数来解释。先前通过分别解析复合词，根据“足”具有方法与部分之义，而在此处恰当说明的神足之义，当知是针对未来将获得的先行部分的作者神通(kattu-iddhi)与工具神通(karaṇa-iddhi)之状态，或是针对在《上小分别》(Uttaracūḷabhājanīye)中所说，由欲等神足所应成就的神通的作者神通之状态，以及欲等的工具神通之状态而说。因此，在“以成就为义是神通”一句中，是结合了作者义与工具义而说。为示作者义，先说“以圆满成就的方式，或以成就之义”，再为示他义而说“由此而成就”等。（此）于何处说？于《神足分别》章(Iddhipādavibhaṅgapāṭha)。（《分别论》434）“如是成就者(tathābhūtassa)”，意为已成彼状者，即已获得彼欲等法而住者。“受蕴(Vedanākkhandho)”等，包含了欲等，宣说了四蕴。于其余者(Sesesū)，即于其余神足。

Vīriyiddhipādaniddese ‘‘vīriyasamādhipadhānasaṅkhārasamannāgata’’nti dvikkhattuṃ vīriyaṃ āgataṃ. Tattha purimaṃ samādhivisesanaṃ ‘‘vīriyādhipati samādhi vīriyasamādhī’’ti, dutiyaṃ samannāgamaṅgadassanaṃ. Dveyeva hi sabbattha samannāgamaṅgāni, samādhi, padhānasaṅkhāro ca. Chandādayo hi samādhivisesanāni, padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva, samannāgamaṅgavasena pana padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hoti. Yasmā pana chandādīhi visiṭṭho samādhi, tathāvisiṭṭheneva ca tena sampayutto padhānasaṅkhāro, sesadhammā ca, tasmā samādhivisesanānaṃ vasena cattāro iddhipādā vuttā, visesanabhāvo ca chandādīnaṃ taṃtaṃavassayadassanavasena hotīti ‘‘chandasamādhi…pe… iddhipāda’’nti ettha nissayatthepi pāda-sadde upāyatthena chandādīnaṃ iddhipādatā vuttā hoti. Teneva hi abhidhamme uttaracūḷabhājanīye (vibha. 456) ‘‘cattāro iddhipādā chandiddhipādo’’tiādinā chandādīnameva iddhipādatā vuttā. Pañhapucchake (vibha. 457 ādayo) ‘‘cattāro iddhipādā idha bhikkhu chandasamādhī’’tiādinā ca uddesaṃ katvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi nissayiddhipādadassanaṃ kataṃ, aññathā catubbidhatā na siyāti. Ayamettha pāḷivasena atthavinicchayo veditabbo. Idāni paṭilābhapubbabhāgānaṃ vasena iddhipāde vibhajitvā dassetuṃ ‘‘apicā’’tiādi [Pg.210] vuttaṃ, taṃ suviññeyyameva. Idha iddhipādakathā saṅkhepeneva vuttāti āha ‘‘vitthārena pana…pe… vuttā’’ti.

在精进神足的解释(niddesa)中，“具足精进定与精勤行(vīriyasamādhipadhānasaṅkhārasamannāgata)”一句，“精进”一词出现两次。其中，前者是修饰定，即“以精进为增上的定为精进定”；后者是显示具足之支。在所有（神足）中，具足之支实仅有二：即定与精勤行。因为欲等是修饰定的，而精勤行仅由“精勤”一词所修饰，而非由欲等，故此处并未说精勤行以精进为增上。精进确实是修饰定而住，而从具足之支来说，已由“精勤行”一词所说，故亦非说具足二种精进。然而，由于定由欲等所修饰而殊胜，与彼相应之精勤行及余法亦复如是，因此，依于修饰定之法而说有四神足。而欲等的修饰作用，是依于显示其各自的所依而有，故在“欲定……神足”等句中，“足”字虽为所依之义，但亦以方法之义而说欲等为神足。因此，在阿毗达摩(abhidhamma)的《上小分别》(Uttaracūḷabhājanīye)（《分别论》456）中，以“四神足：欲神足”等，即是说欲等本身为神足。在《问答》(Pañhapucchaka)（《分别论》457等）中，虽以“四神足：于此，比丘……欲定”等作纲目，亦复分别了欲等的善等自性。实为显示方法神足(upāya-iddhipāda)而作所依神足(nissaya-iddhipāda)之显示，否则便不成四种。于此，当依圣典抉择其义。今为依获得（神通）的先行部分而分别显示神足，故说“复次”等，此易了知。此处对神足的论述仅为简说，故云：“详尽……已说”。

Kecīti abhayagirivāsino. Tesu hi ekacce ‘‘iddhi nāma anipphannā’’ti vadanti, ekacce ‘‘iddhipādo pana anipphanno’’ti vadanti, anipphannoti ca paramatthato asiddho, natthīti attho. Ābhatoti abhidhammapāṭhato (vibha. 458) dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.287) ānīto purimanayato aññenākārena desanāya pavattattā. Chando eva iddhipādo chandiddhipādo. Eseva nayo sesesupi. Ime panāti imasmiṃ sutte āgatā iddhipādā. Raṭṭhapālatthero (ma. ni. 2.293; a. ni. aṭṭha. 1.1.210; apa. aṭṭha. 2.raṭṭhapālattheraapadānavaṇṇanāya vitthāro) ‘‘chande sati kathaṃ nānujānissantī’’ti sattāhaṃ bhattāni abhuñjitvā mātāpitaro anujānāpetvā pabbajitvā chandameva avassāya lokuttaraṃ dhammaṃ nibbattesīti āha ‘‘raṭṭhapālatthero…pe… nibbattesī’’ti. Soṇatthero (mahāva. 243; a. ni. 6.55; theragā. aṭṭha. terasanipāta; apa. aṭṭha. 2.soṇakoṭivīsattheraapadānavaṇṇanāya vitthāro) bhāvanamanuyutto āraddhavīriyo paramasukhumālo pādesu phoṭesu jātesupi vīriyaṃ nappaṭipassambhesīti āha ‘‘soṇatthero vīriyaṃ dhuraṃ katvā’’ti. Sambhūtatthero (theragā. aṭṭha. 2.sammūtattheragāthāvaṇṇanāya vitthāro) ‘‘cittavato kiṃ nāma na sijjhatī’’ti cittaṃ pubbaṅgamaṃ katvā bhāvanaṃ ārādhesīti āha ‘‘sambhūtatthero cittaṃ dhuraṃ katvā’’ti. Moghatthero vīmaṃsaṃ avassayi, tasmā tassa bhagavā ‘‘suññato lokaṃ avekkhassū’’ti (su. ni. 1125; bu. vaṃ. 54.353; mahā. ni. 186; cūḷani. mogharājamāṇavapucchā 144; mogharājamāṇavapucchāniddese 88; netti. 5; peṭako. 22, 31) suññatākathaṃ kathesi, paññānissitamānaniggahatthaṃ, paññāya pariggahatthañca dvikkhattuṃ pucchito samāno pañhaṃ kathesi. Tenāha ‘‘āyasmā mogharājā vīmaṃsaṃ dhuraṃ katvā’’ti.

所谓“某些人”，是指无畏山(Abhayagiri)的住僧。他们当中，有些人说：“神通尚未成就”，有些人说：“神足尚未成就”。“尚未成就”，从胜义而言，即是未成功，意为不存在。“引述”(Ābhato)是指从《阿毗达摩》(Abhidhamma)的教本（《分别论》458）以及《长部义注》（《长部义注》2.287）中引来，因为它是以不同于先前的方式来阐述教义的。欲即神足，称为欲神足。其余亦同此理。此处的“这些”，指的是这部经里提到的神足。护国(Raṭṭhapāla)长老（《中部》2.293；《增支部义注》1.1.210；《《本行》义注》2.护国长老本行释义详述）曾说：“若我有此欲，父母岂会不许？”他七天不食，令父母应允后出家，唯依此欲证得了出世间法，因此说“护国长老……乃至……证得”。索那(Soṇa)长老（《大史》243；《增支部》6.55；《长老偈义注》第十三集；《《本行》义注》2.索那·拘胝毗萨长老本行释义详述）致力于修行，发起精进，极为娇贵，即使脚上起了水泡，也未曾止息精进，因此说“索那长老以精进为首要”。桑布达(Sambhūta)长老（《长老偈义注》2.桑布达长老偈释义详述）曾说：“有心者，何事不成？”他以心为先导，成就了修行，因此说“桑布达长老以心为首要”。莫伽罗阇(Mogharāja)长老依于观择(vīmaṃsā)，因此世尊为他宣说了“应观世间空”(suññato lokaṃ avekkhassū)的教导（《经集》1125；《佛种姓经》54.353；《大义释》186；《小义释·莫伽罗阇所问》144；《莫伽罗阇所问经解释》88；《导论》5；《藏论》22, 31），是为了降伏他那依慧而生的我慢，并为了让他以智慧领受，世尊在他被问了两次后，为他解说此问。因此说：“具寿(Āyasmā)莫伽罗阇以观择为首要”。

Punappunaṃ chanduppādanaṃ pesanaṃ viya hotīti chandassa upaṭṭhānasadisatā vuttā.

一再地生起欲，犹如派遣，故说欲类似于侍立。

Parakkamenāti parakkamasīsena sūrabhāvaṃ vadati. Thāmabhāvato ca vīriyassa sūrabhāvasadisatā daṭṭhabbā.

所谓“以奋勇”，是以奋发为首而说其勇猛。又因其有力，故当知精进类似于勇猛。

Cintanappadhānattā cittassa mantasaṃvidhānasadisatā vuttā.

因心以思惟为主，故说其类似于谋划。

Jātisampatti [Pg.211] nāma visiṭṭhajātitā. ‘‘Sabbadhammesu ca paññā seṭṭhā’’ti vīmaṃsāya jātisampattisadisatā vuttā. Sammohavinodaniyaṃ (vibha. aṭṭha. 433) pana cittiddhipādassa jātisampattisadisatā, vīmaṃsiddhipādassa mantabalasadisatā ca yojitā.

所谓种姓成就(jātisampatti)，即是出身殊胜。“于一切法中，慧为最胜”，是说观择(vīmaṃsā)类似于种姓成就。然而在《破痴论》(Sammohavinodanī)（《分别论义注》433）中，心神足被配以种姓成就，观择神足则被配以谋略之力(mantabala)。

Anekaṃ vihitaṃ vidhaṃ etassāti anekavihitanti āha ‘‘anekavidha’’nti. Vidha-saddo koṭṭhāsapariyāyo ‘‘ekavidhena ñāṇavatthū’’tiādīsu (vibha. 751) viyāti āha ‘‘iddhividhanti iddhikoṭṭhāsa’’nti.

“它有多种方式”(Anekaṃ vihitaṃ vidhaṃ etassa)，故为“多种”(anekavihitaṃ)，即说为“多种”(anekavidhaṃ)。“种”(vidha)一词是“部分”(koṭṭhāsa)的同义词，如在“以一种方式的智事”（《分别论》751）等处，因此说“神通种类”(iddhividhaṃ)即是“神通部分”(iddhikoṭṭhāsa)。

Tividhaokāsādhigamavaṇṇanā

三种证得机缘之释义

288. ‘‘Sukhassā’’ti idaṃ tiṇṇampi sukhānaṃ sādhāraṇavacananti āha ‘‘jhānasukhassa maggasukhassa phalasukhassā’’ti. Nānappanāpattatāya pana appadhānattā upacārajjhānasukhassa, vipassanāsukhassa cettha aggahaṇaṃ. Purimesu tāva dvīsu okāsādhigamesu tīṇipi sukhāni labbhanti, tatiye pana kathanti? Tattha kāmaṃ tīṇi na labbhanti, dve pana labbhantiyeva. Yathālābhavasena hetaṃ vuttaṃ. ‘‘Sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī’’tiādīsu (dī. ni. 1.249; ma. ni. 1.433; 2.259; a. ni. 1.45, 46) viya. Saṃsaṭṭhoti saṃsaggaṃ upagato samaṅgībhūto, so pana tehi samannāgatacittopi hotīti vuttaṃ ‘‘sampayuttacitto’’ti. Ariyadhammanti ariyabhāvakaraṃ dhammaṃ. Upāyatoti vidhito. Pathatoti maggato. Kāraṇatoti hetuto. Yena hi vidhinā dhammānudhammapaṭipatti hoti, so upeti etenāti upāyo, so tadadhigamassa maggabhāvato patho, tassa karaṇato kāraṇanti ca vuccati.

288. “乐”(sukhassa)一词，是通指三种乐的说法，即“禅乐、道乐、果乐”。但因未达安止且非主要，故此处不取近行禅乐与观(vipassanā)乐。在前两种证得机缘中，可得三种乐，那么第三种如何？于彼虽不得三种，但亦可得两种。此乃依所得而言，犹如“在碎石路、鱼群中行走或站立”（《长部》1.249；《中部》1.433, 2.259；《增支部》1.45, 46）等例。“交杂”(saṃsaṭṭho)即接触、结合、俱行。而他也具有与彼等俱行的心，故说“相应心”。“圣法”(ariyadhammaṃ)即使人成为圣者之法。“方便”(upāyato)即方法。“道”(pathato)即路径。“因”(kāraṇato)即缘由。因为依此方法而有法随法行，此法能达至目标，故称“方便”；其为证得之路径，故称“道”；其为成办之缘由，故称“因”。

‘‘Aniccantiādivasena manasi karotī’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘yoniso manasikāro nāmā’’tiādi vuttaṃ. Tattha upāyamanasikāroti kusaladhammappavattiyā kāraṇabhūto manasikāro. Pathamanasikāroti tassa eva maggabhūto manasikāro. Anicceti ādiantavantatāya, anaccantikatāya ca anicce tebhūmake saṅkhāre ‘‘anicca’’nti manasikāroti yojanā. Eseva nayo sesesupi. Ayaṃ pana viseso tasmiṃyeva udayabbayapaṭipīḷanatāya dukkhanato, dukkhamato ca dukkhe, avasavattanatthena, anattasabhāvatāya ca anattani, asucisabhāvatāya [Pg.212] asubhe. Sabbampi hi tebhūmakaṃ saṅkhataṃ kilesāsucipaggharaṇato ‘‘asubha’’ntveva vattuṃ arahati. Saccānulomikena vāti saccābhisamayassa anulomanavasena. ‘‘Cittassa āvaṭṭanā’’tiādinā āvajjanāya paccayabhūtā tato purimuppannā manodvārikā kusalajavanappavatti phalavohāreneva tathā vuttā. Tassā hi vasena sā kusaluppattiyā upanissayo hotīti. Āvajjanā hi bhavaṅgacittaṃ āvaṭṭetīti cittassa āvaṭṭanā, anu anu āvaṭṭetīti anvāvaṭṭanā. Bhavaṅgārammaṇato aññaṃ ābhujatīti ābhogo. Samannāharatīti samannāhāro. Tadevārammaṇaṃ attānaṃ anubandhitvā anubandhitvā uppajjamāne manasi karoti ṭhapetīti manasikāro. Ayaṃ vuccatīti ayaṃ upāyamanasikāralakkhaṇo yonisomanasikāro nāma vuccati, yassa vasena puggalo dukkhādīni saccāni āvajjituṃ sakkoti.

“以无常等而作意”是简说，为详其义，故说“所谓如理作意”等。于此，方便作意，是为善法生起之因的作意；道作意，是为彼善法之道的作意。“无常”，即因有始有终、非恒常，而对三界诸行作意为“无常”。余者亦同此理。此中差别则为：于彼行中，因生灭逼迫而苦，因是苦而作意于苦；因不得自在，因是无我自性而作意于无我；因是不净自性而作意于不净。一切三界有为法，皆由烦恼不净流出，故理应称为“不净”。“或随顺于谛”，即随顺于现观圣谛。“心转向”等，是说以转向为缘，先时生起的意门善速行，此乃以果立名。因依于彼，而为善法生起之强依缘。转向，即令有分心转向，故为心转向；数数转向，故为随转向。舍有分所缘而取其他，故为倾注；汇集（于所缘），故为审虑。于同一所缘，令心持续生起而作意、安立，故为作意。此即所谓具方便作意相之如理作意，依此，个人(puggalo)能转向苦等圣谛。

Asaṃsaṭṭhoti na saṃsaṭṭho kāmādīhi vivitto vinābhūto. Kāmādivisaṃsaggahetu uppajjanakasukhaṃ nāma vivekajaṃ pītisukhanti āha ‘‘paṭhamajjhānasukha’’nti. Kāmaṃ paṭhamajjhānasukhampi somanassameva, suttesu pana taṃ kāyikasukhassāpi paccayabhāvato visesato ‘‘sukha’’ntveva vuccatīti idhāpi jhānabhūtaṃ somanassaṃ sukhanti, itaraṃ somanassaṃ. Tena vuttaṃ ‘‘sukhā’’ti. Hetumhi nissakkavacananti āha ‘‘jhānasukhapaccayā’’ti. Aparāparaṃ somanassanti jhānādhigamahetu paccavekkhaṇādivasena punappunaṃ uppajjanakasomanassaṃ.

“不交杂”(asaṃsaṭṭho)，即不与欲等交杂，是为远离、脱离。因远离欲等而生起之乐，名为离生喜乐，故说为“初禅乐”。诚然，初禅乐亦即喜悦(somanassa)，然于经中，因其亦为身乐之缘，故特称为“乐”(sukha)；此处亦然，已入禅那之喜悦为乐，其余则为喜悦。故说为“乐”。此乃就因而说，故言“以禅乐为缘”。“一再的喜悦”，是指因证得禅那，通过省察等方式而一再生起之喜悦。

Pamodanaṃ pamudo, taruṇapīti, tato pamudā. ‘‘Pāmojjaṃ pītatthāyā’’tiādīsu taruṇapīti ‘‘pāmojja’’nti vuccati, idha pana pakaṭṭho mudo pamudo pāmojjanti adhippetaṃ, tañca somanassarahitaṃ natthīti avinābhāvitāya ‘‘balavataraṃ pītisomanassa’’nti vuttaṃ. Jhānassa ujuvipaccanīkataṃ sandhāya ‘‘pañca nīvaraṇāni vikkhambhetvā’’ti vuttaṃ. Jhānaṃ pana tadekaṭṭhe sabbepi kilese, sabbepi akusale dhamme vikkhambhetiyeva, attano okāsaṃ gahetvā tiṭṭhati paṭipakkhadhammehi anabhibhavanīyato. Tasmāti okāsaggahaṇato, laddhokāsatāyāti attho. Maggaphalasukhādhigamāya okāsabhāvato vā okāso, assa adhigamo okāsādhigamo. Purimapakkhe pana okāsaṃ avasaraṃ adhigacchati etenāti okāsādhigamo.

欢喜是愉悦，是初生的喜，由此而有欢喜。在“欢欣为喜之故”等语句中，初生的喜被称为“欢欣”，但此处意指“欢欣”是卓越的愉悦、大喜。且因其与喜悦不可分离，故说为“更强的喜与悦”。针对禅那的直接对立面，故说“镇伏五盖”。而禅那确实能在同一刹那镇伏一切烦恼、一切不善法，因它已占据自己的位置，不为敌对法所压倒。因此，这是从“获得机会”来说的，意思是已获得时机。或者，因为是证得道果之乐的机会，所以是“机会”；对它的证得，即是“机会的证得”。而在前一种解释中，是“凭借它而证得机会”，故为“机会的证得”。

Rūpasabhāvatāya[Pg.213], ekantarūpādhīnavuttitāya, savipphārikatāya ca ānāpānavitakkavicārānaṃ thūlabhāvaṃ anujānanto ‘‘kāyavacīsaṅkhārā tāva oḷārikā hontū’’ti āha. Tabbidhuratāya pana ekaccānaṃ vedanāsaññānaṃ thūlataṃ ananujānanto ‘‘cittasaṅkhārā kathaṃ oḷārikā’’ti āha. Itaro ‘‘appahīnattā’’ti kāraṇaṃ vatvā ‘‘kāyasaṅkhārā hī’’tiādinā tamatthaṃ vivarati. Teti cittasaṅkhārā. Appahīnā saṅkhārā labbhamānasaṅkhāranimittatāya ‘‘oḷārikā’’ti vattuṃ arahanti, pahīnā pana tadabhāvato ‘‘sukhumā’’ti āha ‘‘pahīne upādāya appahīnattā oḷārikā nāma jātā’’ti. Pāḷiyaṃ ‘‘kāyasaṅkhārānaṃ paṭippassaddhiyā’’ti vuttattā ‘‘sukhanti catutthajjhānikaphalasamāpattisukha’’nti vuttaṃ. ‘‘Cittasaṅkhārānaṃ paṭippassaddhiyā’’ti pana vuttattā ‘‘nirodhā vuṭṭhahantassā’’ti vuttaṃ. Vacīsaṅkhārapaṭippassaddhi kāyasaṅkhārapaṭippassaddhiyāva siddhāti veditabbā. Tenevāha ‘‘dutiya…pe… visuṃ na vuttānī’’ti. Pāḷiyaṃ pana atthato siddhāpi supākaṭabhāvena vibhāvetuṃ sarūpato gaṇhāti. Na hi ariyavinaye atthāpattivibhāvanā abhidhammadesanāya pakatīti. Yathā nīvaraṇavikkhambhanañca paṭhamassa jhānassa adhigamāya upāyo, evaṃ sukhadukkhavikkhambhanaṃ catutthassa jhānassa adhigamāya upāyoti ‘‘catutthajjhānaṃ sukhaṃ dukkhaṃ vikkhambhetvā’’ti vuttaṃ. Sesaṃ heṭṭhā vuttanayameva.

承认入出息、寻和伺的粗大性，是由于它们具有色法自性、完全依赖色法而转起，并具有扩散性，因此说“身行和语行是粗显的”。然而，由于心行不具备那些特征，故不承认某些受和想的粗大性，而问：“心行如何是粗大的？”另一方回答说“因为未断除”，并以“身行……”等来阐明其义。那些是指心行。未断除的行，因可作为获得其他行的依处，故可称为“粗大”；已断除的，因无此作用，故为“微细”。他是说：“与已断除的相比，因为还未断除，所以被称为粗大。”因为巴利圣典中说“身行止息”，所以说“乐是指第四禅果定之乐”。又因为说“心行止息”，所以说“乐是指从灭尽定出定者的乐”。应知语行的止息已由身行的止息所达成。因此他说“第二禅……等……未被分别述说”。但在巴利圣典中，即使意义上已成立，为了更清晰地显示，仍会从其自相上加以阐述。在圣者律中，不像在阿毗达摩(abhidhamma)的教说中那样，通常不作由涵义推导的阐明。就像镇伏五盖是证得初禅的方法一样，镇伏苦乐是证得第四禅的方法，因此说“第四禅镇伏了苦和乐”。其余的如前所述。

Avijjārāgādīhi saha vajjehīti sāvajjaṃ, akusalaṃ, tadabhāvato anavajjaṃ kusalaṃ. Attano hitasukhaṃ ākaṅkhantena sevanīyato sevitabbaṃ, kusalaṃ, tabbipariyāyato na sevitabbaṃ, akusalaṃ. Lāmakabhāvena hīnaṃ, akusalaṃ, seṭṭhabhāvena paṇītaṃ, kusalanti sāvajjadukādayo tayopi dukā yathārahaṃ etesaṃ kusalākusalakammapathānaṃ vaseneva veditabbā. Sabbanti yathāvuttaṃ sabbaṃ catūhi dukehi saṅgahitaṃ dhammajātaṃ. Yathārahaṃ kaṇhañca sukkañca paṭidvandibhāvato, sappaṭibhāgañca appaṭibhāgañca advayabhāvato. Vaṭṭapaṭicchādikā avijjā pahīyati catunnaṃ ariyasaccānaṃ sammadeva paṭivijjhanato. Tato eva arahattamaggavijjā uppajjati. Sukhanti evaṃ kammapathamukhena tebhūmakadhamme sammasitvā vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahatte patiṭṭhahantassa yaṃ arahattamaggasukhañceva arahattaphalasukhañca, taṃ idha ‘‘sukha’’nti adhippetaṃ. Antogadhā eva nānantariyabhāvato.

与无明、贪等过失在一起，故为“有罪”，即不善；无此，故为“无罪”，即善。应为希求自身利益安乐者所修习，故为善法；与此相反，不应修习，故为不善法。以低劣为下等，是不善法；以殊胜为胜妙，是善法。如此，有罪二法等三组成对之法，皆应依善不善业道而了知。如前所述，一切法都包含在这四组成对之法中。即黑与白，因其对立；有对与无对，因其非二元性。覆盖轮回的无明，因如实洞见四圣谛而被断除。由此，阿罗汉(arahanta)道智生起。“乐”，此处意指：如此通过业道之门，思择三界诸法，策励观(vipassanā)禅，依道次第安住于阿罗汉位时，所获得的阿罗汉道乐及阿罗汉果乐。因无间隔，它们已包含在其中。

Aṭṭhatiṃsārammaṇavasenāti [Pg.214] pāḷiyaṃ āgatānaṃ aṭṭhatiṃsāya kammaṭṭhānānaṃ vasena. Vitthāretvā kathetabbā paṭhamajjhānādivasena āgatattāti adhippāyo. ‘‘Katha’’ntiādinā tameva vitthāretvā kathanaṃ nayato dasseti. ‘‘Catuvīsatiyā ṭhānesū’’tiādīsu yaṃ vattabbaṃ, taṃ mahāparinibbānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.219) vuttameva. ‘‘Nirodhasamāpattiṃ pāpetvā’’ti iminā arūpajjhānānipi gahitāni honti tehi vinā nirodhasamāpattisamāpajjanassa asambhavato, catutthajjhānasabhāvattā ca tesaṃ. Dasa upacārajjhānānīti ṭhapetvā kāyagatāsatiṃ ānāpānañca aṭṭha anussatiyo, saññāvavatthānañcāti dasa upacārajjhānāni. Adhisīlaṃ nāma samādhisaṃvattaniyanti tassa heṭṭhimantena paṭhamajjhānaṃ pariyosānanti vuttaṃ ‘‘adhisīlasikkhā paṭhamaṃ okāsādhigamaṃ bhajatī’’ti. Adhicittaṃ nāma catutthajjhānaniṭṭhaṃ tadantogadhattā arūpajjhānānaṃ, tappariyosānattā phalajjhānānanti vuttaṃ ‘‘adhicittasikkhā dutiya’’nti. Matthakappattā adhipaññāsikkhā nāma aggamaggavijjāti āha ‘‘adhipaññāsikkhā tatiya’’nti. Sikkhattayavasena tayo okāsādhigame nīharantena yathārahaṃ taṃtaṃsuttavasenapi nīharitabbanti dassento ‘‘sāmaññaphalepī’’tiādimāha.

“依三十八所缘”是指依巴利圣典中所出现的三十八种业处。意指应依初禅等而详细解说，因为它们是如此出现的。以“如何”等句，次第地展示此详细解说。关于“于二十四处”等句所应说的，已在《大般涅槃经释》(dī. ni. aṭṭha. 2.219)中说过了。藉由“达到灭尽定”此句，也包含了无色禅，因为没有它们就不可能进入灭尽定，且它们与第四禅自性相同。十种近行禅是指：除了身至念和入出息念，还有八随念和想的确定，此为十种近行禅。增上戒能导向定，其最低限度以初禅为终点，故说“增上戒学证得第一机会”。增上心以第四禅为究竟，因无色禅已包含其中，且果定是其终点，故说“增上心学证得第二机会”。已达顶点的增上慧学即是顶首道智，故说“增上慧学证得第三机会”。为了表明，在依三学引出三种机会的证得时，也应酌情依各别经文来引出，故说“在《沙门果经》中也……”等。

Yadaggena ca tisso sikkhā yathākkamaṃ tayo okāsādhigame bhajanti, tadaggena tappadhānattā yathākkamaṃ tīṇi piṭakāni te bhajantīti dassetuṃ ‘‘tīsu panā’’tiādi vuttaṃ. Tīṇi piṭakāni vibhajitvāti tiṇṇaṃ okāsādhigamānaṃ vasena yathānupubbaṃ tīṇi piṭakāni vitthāretvā kathetuṃ labhissāmāti. Samodhānetvāti samāyojetvā tattha vuttamatthaṃ imassa suttassa atthabhāvena samānetvā. Dukkathitanti asambandhakathanena, atipapañcakathanena vā duṭṭhu kathitanti na sakkā vattuṃ tathākathanasseva sukathanabhāvatoti āha ‘‘tepiṭakaṃ…pe… sukathitaṃ hotī’’ti.

为了表明，正如三学依次证得三种机会，同样地，由于其主导作用，三藏也依次与它们相应，故说“于三藏中……”等。“分别三藏”是指：我们将能够依三种机会的证得，次第地详细解说三藏。“总合”是指：连结、整合，将彼处所说之义与本经之义等同起来。“恶说”是指：不能说这是由于不相关的论述或过度的戏论而被“恶说”，因为如此的论述本身即是善说，故说“三藏……是善说”。

Catusatipaṭṭhānavaṇṇanā

四念处释义

289. Na kevalaṃ abhidhammapariyāyeneva kusalaṭṭho gahetabbo, atha kho bāhitikapariyāyena pīti āha ‘‘phalakusalassa cā’’ti. Khemaṭṭhenāti catūhipi yogehi anupaddavabhāvena. Sammā samāhitoti samathavasena [Pg.215] ceva vipassanāvasena ca suṭṭhu samāhito. Ekaggacittoti vikkhepassa dūrasamussāritattā ekaggataṃ avikkhepaṃ pattacitto. Attano kāyatoti ajjhattaṃ kāye kāyānupassanāvasena sammā samāhitacitto samāno ‘‘samāhito yathābhūtaṃ pajānāti passatī’’ti (saṃ. ni. 3.5; 5.1071, 1072; netti. 40; mi. pa. 1.14) vacanato. Tattha ñāṇadassanaṃ nibbattento tato bahiddhā parassa kāyepi ñāṇadassanaṃ nibbatteti. Tenāha ‘‘parassa kāyābhimukhaṃ ñāṇaṃ pesetī’’ti. Sammā vippasīdatīti sammā samādhānapaccayena abhippasādena ñāṇūpasañhitena ajjhattaṃ kāyaṃ okappeti. Sabbatthāti sabbaṭṭhānesu. Sati kathitāti yojanā. Lokiyalokuttaramissakā kathitā anupassanāñāṇadassanānaṃ tadubhayasādhāraṇabhāvato.

289. 不仅应通过阿毗达摩(abhidhamma)的方式来了知善义，也应通过外部的方式，因此说“以及果善”。“以安稳义”是指因四种轭而无灾患。“正定”是指通过奢摩他(samatha)及毘婆舍那(vipassanā)而善得禅定。“一心”是指因散乱已被远离，心已达到一境性、不散乱。“于自身”是指于内身，通过身随观念处，心正得禅定，依（经文）“得定者如实知见”。在那里生起智见时，也于外在的他身生起智见。因此说“将智导向他身”。“正信乐”是指以正定为缘，以与智相应的净信，信解内身。“于一切处”是指于所有地方。应连接为“念被说”。（念）被说为是世间与出世间混合的，因为随观智见是通于此二者的。

Sattasamādhiparikkhāravaṇṇanā

七定资具释义

290. Etthāti imissā kathāya. Jhānakkhassa vīriyacakkassa ariyamaggarathassa sīlaṃ vibhūsanabhāvena vuttanti āha ‘‘alaṅkāro parikkhāro nāmā’’ti. Sattahi nagaraparikkhārehīti nagaraṃ parivāretvā rakkhaṇakehi kataparikkhepo, parikhā, uddāpo, pākāro, esikā, palighā, pākārapakkhaṇḍilanti imehi sattahi nagaraparikkhārehi. Sambharīyati phalaṃ etenāti sambhāro, kāraṇaṃ. Bhesajjañhi byādhivūpasamanena jīvitassa kāraṇaṃ. Parivāraparikkhāravasenāti parivārasaṅkhātaparikkhāravasena. Parikkhāro hi sammādiṭṭhiyādayo maggadhammā sammāsamādhissa sahajātādipaccayabhāvena parikaraṇato abhisaṅkharaṇato. Upecca nissīyatīti upanisā, saha upanisāyāti saupanisoti āha ‘‘saupanissayo’’ti, sahakārīkāraṇabhūto dhammasamūho idha ‘‘upanissayo’’ti adhippeto. Sammā pasatthā sundarā diṭṭhi etassāti sammādiṭṭhi, puggalo, tassa sammādiṭṭhissa. So pana yasmā patiṭṭhitasammādiṭṭhiko, tasmā vuttaṃ ‘‘sammādiṭṭhiyaṃ ṭhitassā’’ti. Sammāsaṅkappo pahotīti maggasammādiṭṭhiyā dukkhādīsu parijānanādikiccaṃ sādhentiyā kāmavitakkādike samugghāṭento sammāsaṅkappo yathā attano kiccasādhane pahoti, tathā pavattiṃ panassa dassento āha ‘‘sammāsaṅkappo pavattatī’’ti. Esa nayo sabbapadesūti ‘‘sammāsaṅkappassa sammāvācā pahotī’’tiādīsu sesapadesu yathāvuttamatthaṃ atidisati.

290. “于此”是指于此论述中。对于以禅那为轴、以精进为轮的圣道之车，戒因其庄严之性而被说及，故言“名为庄严资具”。以七种城防具，即护城河、壁垒、城墙、门柱、门闩、城门侧堡等七种围绕守护城市而造的防御工事。资粮(sambhāra)是指“以此积集果”，是原因义。药物确实以平息疾病而为生命之因。“以眷属资具”是指以名为眷属的资具。资具者，谓正见等道法，因其以俱生等缘资助、成办正定故。“走近而依靠”(upecca nissīyati)是为“近依”(upanisā)；“与近依俱”(saha upanisāya)是为“有近依”(saupanisa)，故说“有近依因”；此处“近依因”意指作为俱生因的法聚。“于彼有正、善、妙之见”是为“正见”者，即人；“彼正见者”。而彼人因已立正见，故说“于住于正见者”。“正思惟生起”：当道正见于苦等成就遍知等作用时，正思惟拔除欲思惟等，得以成就其自身的作用；为显示其转起，故说“正思惟转起”。“此理于一切句”：此句将前述之义类推至“正思惟者，正语生起”等其余诸句。

Ettha [Pg.216] ca yasmā nibbānādhigamāya paṭipannassa yogino bahūpakārā sammādiṭṭhi. Tathā hi sā ‘‘paññāpajjoto, paññāsattha’’nti ca vuttā. Tāya hi so avijjandhakāraṃ vidhamitvā kilesacore ghātento khemena nibbānaṃ pāpuṇāti, tasmā ariyamaggakathāyaṃ sammādiṭṭhi ādito gayhati, idha pana puggalādhiṭṭhānadesanāya ‘‘sammādiṭṭhissā’’ti vuttaṃ. Yasmā pana sammādiṭṭhipuggalo nekkhammasaṅkappādivasena sammadeva saṅkappeti, na micchākāmasaṅkappādivasena, tasmā sammādiṭṭhissa sammāsaṅkappo pahoti. Yasmā ca sammāsaṅkappo sammāvācāya upakārako. Yathāha ‘‘pubbe kho gahapati vitakketvā vicāretvā pacchā vācaṃ bhindatī’’ti, (saṃ. ni. 2.348) tasmā sammāsaṅkappassa sammāvācā pahoti. Yasmā pana ‘‘idañcidañca karissāmā’’ti hi paṭhamaṃ vācāya saṃvidahitvā yebhuyyena te te kammantā sammā payojīyanti, tasmā vācā kāyakammassa upakārikāti sammāvācassa sammākammanto pahoti. Yasmā pana catubbidhaṃ vacīduccaritaṃ, tividhañca kāyaduccaritaṃ pahāya ubhayaṃ sucaritaṃ pūrentasseva ājīvaṭṭhamakasīlaṃ pūrati, na itarassa, tasmā sammāvācassa sammākammantassa ca sammāājīvo pahoti. Visuddhidiṭṭhisamudāgatasammāājīvassa yoniso padhānassa sambhavato sammāājīvassa sammāvāyāmo pahoti. Yoniso padahantassa kāyādīsu catūsu vatthūsu sati sūpaṭṭhitā hotīti sammāvāyāmassa sammāsati pahoti. Yasmā evaṃ sūpaṭṭhitā sati samādhissa upakārānupakārānaṃ dhammānaṃ gatiyo samannesitvā pahoti ekattārammaṇe cittaṃ samādhātuṃ, tasmā sammāsatissa sammāsamādhi pahotīti. Ayañca nayo pubbabhāge nānākkhaṇikānaṃ sammādiṭṭhiādīnaṃ vasena vutto, maggakkhaṇe pana sammādiṭṭhiādīnaṃ tassa tassa sahajātādivasena vutto ‘‘sammādiṭṭhissa sammāsaṅkappo pahotī’’tiādīnaṃ padānamattho yutto, ayameva ca idhādhippeto. Tenāha ‘‘ayaṃ panattho’’tiādi.

此处，因为正见对于趋向涅槃的修行者大有助益。正如所说：“智慧是灯，智慧是剑”。修行者以正见破除无明黑暗，消灭烦恼之贼，安稳证得涅槃。因此，在圣道解说中，正见首先被提及；而在此处关于个人(puggala)的教导中，则说“具正见者”。由于具正见者以出离思维等方式正确思维，而非以邪欲思维等方式思维，因此具正见者必有正思维。又因正思维有助于正语，如经所说：“家主啊，先思惟观察，而后发言”，所以具正思维者必有正语。再者，人们通常先以语言约定“我要做这个那个”，然后才正确地开展各项事务，因此语言有助于身业，具正语者必有正业。由于舍弃四种语恶行与三种身恶行，圆满二者善行时，才能圆满以生计为第八支的戒律，否则不能，所以具正语与正业者必有正命。具清净见而生起的正命，因如理精进而得以生起，故具正命者必有正精进。如理精进时，对身等四境能善安住正念，故具正精进者必有正念。如此善安住的正念，能观察诸法是否有助于禅定，使心专注于单一所缘，故具正念者必有正定。以上解说在前行阶段是依不同刹那的正见等而说；在道生起的那一刹那，则是依正见等各支的同生等关系而说。“具正见者有正思维”等语句的意义应当如此理解，这也正是此处所要表达的。故说“此中意义”等。

Maggañāṇeti maggapariyāpannañāṇe ṭhitassa taṃsamaṅgino. Maggapaññā hi catunnaṃ saccānaṃ sammādassanaṭṭhena ‘‘maggasammādiṭṭhī’’ti vuttā, sā eva nesaṃ yāthāvato jānanato paṭivijjhanato idha ‘‘maggañāṇa’’ntipi vuttā. Maggavimuttīti maggena kilesānaṃ vimuccanaṃ samucchedappahānameva. Phalasammādiṭṭhi eva [Pg.217] ‘‘phalasammāñāṇa’’nti pariyāyena vuttaṃ, pariyāyavacanañca vuttanayānusārena veditabbaṃ. Phalavimutti pana paṭippassaddhippahānaṃ daṭṭhabbaṃ.

“于道智中”是指于已住立于道所摄智中、与彼相应者。道慧因有正见四圣谛之义，故名“道正见”；彼慧亦因如实知、通达彼等，故于此亦名“道智”。“道解脱”即是以道解脱诸烦恼，亦即断灭。果正见，以同义词而说为“果正智”，此同义词应依已说之理而知。而“果解脱”当知为安息断。

Amatassa dvārāti ariyamaggamāha. So pana vinā ca ācariyamuṭṭhinā anantaraṃ abāhiraṃ karitvā yāvadeva manussehi suppakāsitattā vivaṭo. Dhammavinītāti ariyadhamme vinītā. So panettha kilesānaṃ samucchedavinayavasena veditabboti āha ‘‘sammāniyyānena niyyātā’’ti.

“不死之门”是指圣道。然而，它并无师藏，不分内外，因已为人们善为开示，故是敞开的。“法所调伏”是指为圣法所调伏。此处当知，这是就根除诸烦恼的调伏而言，故说“以正确的引导而出离”。

Atthīti puthutthavisayaṃ nipātapadaṃ ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (dī. ni. 2.377; ma. ni. 1.110; 3.154; saṃ. ni. 4.127; a. ni. 6.29; 10.60; vibha. 356; khu. pā. 2.1.dvattiṃsaākāra; netti. 47) viyāti āha ‘‘anāgāmino ca atthī’’ti. Tenevāha ‘‘atthi cevettha sakadāgāmino’’ti. Bahiddhā saṃyojanapaccayo nibbattihetubhūto puññabhāgo etissā atthīti puññabhāgā, atisayavisiṭṭho cettha atthiattho veditabbo. Ottappamānoti uttasanto bhāyanto. Na pana natthi, atthi evāti dīpeti.

“有”是义域宽广的不变词，如在“此身中有发”等句中。故说“且有不还者”。因此也说“此处亦有斯陀含”。她有作为外结之缘与再生之因的福分，故为“有福分者”；此处“有”的含义当知为极其殊胜。“有愧者”即惊惧、害怕者。此非言其无，而是阐明其确实有。

291. Assāti vessavaṇassa. Laddhi pana na atthi paṭividdhasaccattā. ‘‘Abhisamaye viseso natthī’’ti etena sabbepi sabbaññuguṇā sabbabuddhānaṃ sadisā evāti dasseti.

291. “他的”是指毗沙门天王(Vessavaṇa)的。然而，他没有邪见，因为他已通达圣谛。“于现观中无差别”，此句表明，诸佛的一切知智之德皆是相同的。

292. Kāraṇassa ekarūpattā imāni pana padānīti na kevalaṃ ‘‘tayidaṃ brahmacariya’’ntiādīni padāni, atha kho ‘‘imamatthaṃ janavasabho yakkho’’tiādīni padāni pīti.

292. 由于原因相同，这些文句不仅指“此即梵行”等句，也指“夜叉生闻(Janavasabha yakkha)……此事”等句。

Janavasabhasuttavaṇṇanāya līnatthappakāsanā.

《生闻经》释义之隐义阐明。

6. Mahāgovindasuttavaṇṇanā

6. 大果文达经释义

293. Pañcakuṇḍalikoti [Pg.218] vissaṭṭhapañcaveṇiko. Catumaggaṭṭhānesūti catunnaṃ maggānaṃ vinivijjhitvā gataṭṭhānesu. Tattha hi katā sālādayo catūhi disāhi āgatamanussānaṃ upabhogakkhamā honti. ‘‘Evarūpānī’’ti iminā rukkhamūlasodhanādīni ceva yathāsatti annadānādīni ca puññāni saṅgaṇhāti. ‘‘Suvaṇṇakkhandhasadiso attabhāvo iṭṭho kanto manāpo ahosī’’ti pāṭho. Sakaṭasahassamattanti vāhasahassamattaṃ, vāho pana vīsati khārī, khārī soḷasadoṇamattā, doṇaṃ soḷasa nāḷiyo veditabbā. Kumbhaṃ dasambaṇāni. ‘‘Sahassanāḷiyo’’ti keci. Rattasuvaṇṇakaṇṇikanti rattasuvaṇṇamayaṃ vaṭaṃsakaṃ.

293. “五顶髻者”是指有五条散开辫子的人。“于四衢道中”是指于四条道路交汇之处。在那里建造的殿堂等，适合从四方而来的人们使用。“如是”一词，总括了清扫树根、随力施食等福业。另有读为：“其身如金蕴，可意、可爱、可悦。”“千车”即千“婆诃”(vāha)。一“婆诃”为二十“佉梨”(khārī)，一“佉梨”为十六“多那”(doṇa)，当知一“多那”为十六“那利”(nāḷi)。一“贡婆”(kumbha)为十“阿摩那”(ambaṇa)。有人说“千那利”。“赤金耳饰”是指赤金所制的头冠饰。

Yasmā majjhimayāme eva devatā satthāraṃ upasaṅkamituṃ avasaraṃ labhanti, tasmā ‘‘ekakoṭṭhāsaṃ atītāyā’’ti vuttaṃ. Atikkantavaṇṇoti ativiya kamanīyarūpo, kevalakappanti vā manaṃ ūnaṃ avasesaṃ, īsakaṃ asamattanti attho bhagavato hi samīpaṭṭhānaṃ muñcitvā sabbo gijjhakūṭavihāro tena obhāsito. Tenāha ‘‘candimā viyā’’tiādi.

因为诸天神仅在夜之中分才有机会前来拜见导师，故说“初夜已过”。“容色超绝”是指容貌极其可爱。“遍”(kevalakappaṃ)的意思是几乎全部，略有未及。因为除了世尊的近处，整个鹫峰山都被他的光芒所照亮。故说“犹如月轮”等。

Devasabhāvaṇṇanā

天神集会释义

294. Ratanamattakaṇṇikarukkhanissandenāti ratanappamāṇarukkhamayakūṭadānapuññanissandena, tassa vā puññassa nissandaphalabhāvena. Nibbattasabhāyanti samuṭṭhitaupaṭṭhānasālāyaṃ. Maṇimayāti padumarāgādimaṇimayā. Āṇiyoti thambhatulāsaṅghāṭakādīsu vāḷarūpādisaṅghāṭanakaāṇiyo.

294. “由宝量顶饰树之流出”是指由布施宝量树所制尖顶的福业之流出，或作为该福业的流出之果。“于已生之会堂中”是指于已生起的集会堂中。“摩尼所成”是指由红宝石等摩尼宝所成。“销”是指柱、梁、接合处等用于连接的兽形等销子。

Gandhabbarājāti gandhabbakāyikānaṃ devatānaṃ rājā. Ye tāvatiṃsānaṃ āsannavāsino cātumahārājikā devā, te purato karonto ‘‘dvīsu devalokesu devatā purato katvā nisinno’’ti vutto. Sesesupi tīsu ṭhānesu eseva nayo.

“乾达婆王”是乾达婆身天神之王。那些居住在三十三天附近、属于四大王天众天的天神，将他们置于前方，故说“将两天界的天神置于前方而坐”。其余三处，道理亦同。

Nāgarājāti nāgānaṃ adhipati, na pana sayaṃ nāgajātiko.

“龙王”是诸龙之主，但他自己并非龙族。

Āsati nisīdati etthāti āsanaṃ, nisajjaṭṭhānanti āha ‘‘nisīdituṃ okāso’’ti. ‘‘Etthā’’ti padaṃ nipātamattaṃ, etthāti vā etasmiṃ pāṭhe. Atthuddhāranayena [Pg.219] vattabbaṃ pubbe vuttaṃ catubbidhameva. Tāvatiṃsā, ekacce ca cātumahārājikā yathāladdhāya sampattiyā thāvarabhāvāya, āyatiṃ sodhanāya ca pañca sīlāni rakkhanti, te tassa visodhanatthaṃ pavāraṇāsaṅgahaṃ karonti. Tena vuttaṃ ‘‘mahāpavāraṇāyā’’tiādi.

“座”是人所坐之处，即坐处，故说“坐的机会”。“此中”一词仅为助词，或指“在此段经文中”。应以义理阐明者，如前所说，有四种。三十三天及某些四大王天众天的天神，为使已得的成就稳固，并为未来得到净化而守护五戒；为净化之故，他们举行自恣(pavāraṇā)。故说“于大自恣日”等。

Vassasahassanti manussagaṇanāya vassasahassaṃ.

“千年”是指以人间的算法计算的千年。

Pannapalāsoti patitapatto. Khārakajātoti jātakhuddakamakuḷo. Ye hi nīlapattakā ativiya khuddakā makuḷā, te ‘‘khārakā’’ti vuccanti. Jālakajātoti tehiyeva khuddakamakuḷehi jātajālako sabbaso jālo viya jāto. Keci pana ‘‘jālakajātoti ekajālo viya jāto’’ti atthaṃ vadanti. Pārichattako kira khārakaggahaṇakāle sabbatthakameva pallaviko hoti, te cassa pallavā pabhassarapavāḷavaṇṇasamujjalā honti, tena so sabbaso samujjalanto tiṭṭhati. Kuṭumalakajātoti sañjātamahāmakuḷo. Korakajātoti sañjātasūcibhedo sampati vikasamānāvattho. Sabbapāliphulloti sabbaso phullitavikasito.

“落叶”是指叶子已掉落。“生蕾”是指生出小花蕾。那些有青色叶子的极小花蕾，被称为“蕾”。“成网”是指由那些小花蕾形成了网，遍身如网。但有人说“成网”的意思是“如成一网”。据说，波利质多罗树(Pārichattaka)在含蕾之时，遍身皆是嫩芽，其芽闪耀如明亮的珊瑚色，因此它遍身焕彩而立。“成簇”是指生出大花蕾。“成苞”是指已生针刺，正当开放之时。“遍开”是指完全开放、绽放。

Kantanakavātoti devānaṃ puññakammapaccayā pupphānaṃ chindanakavāto. Kantatīti chindati. Sampaṭicchanakavātoti chinnānaṃ chinnānaṃ pupphānaṃ sampaṭiggaṇhanakavāto. Naccantoti nānāvidhabhattiṃ sannivesavasena naccanaṃ karonto. Aññataradevatānanti nāmagottavasena appaññātadevatānaṃ.

“切割风”是因天神们的福业而吹断花朵的风。“切割”即切断。“承接风”是承接被切断的花朵的风。“跳舞”是指以各种图案排列的方式跳舞。“某些天神”是指姓名、部族不为人知的天神。

Reṇuvaṭṭīti reṇusaṅghāto. Kaṇṇikaṃ āhaccāti sudhammāya kūṭaṃ āhantvā.

“花粉涡”是指花粉的聚集。“击中顶饰”是指击中善法堂的尖顶。

Aṭṭha divaseti pañcamiyā saddhiṃ pakkhe cattāro divase sandhāya vuttaṃ. Yathāvuttesu aṭṭhasu divasesu dhammassavanaṃ nibaddhaṃ tadā pavattatīti tato aññadā kāritaṃ sandhāyāha ‘‘akāladhammassavanaṃ kārita’’nti. Cetiye chattassa heṭṭhā kātabbavedikā chattavedikā. Cetiyaṃ parikkhipitvā padakkhiṇakaraṇaṭṭhānaṃ antokatvā kātabbavedikā puṭavedikā. Cetiyassa kucchiṃ parikkhipitvā taṃ sambandhameva katvā kātabbavedikā kucchivedikā. Sīharūpapādakaṃ āsanaṃ sīhāsanaṃ. Ubhosu passesu sīharūpayuttaṃ sopānaṃ sīhasopānaṃ.

“八日”是就半月中的四天，连同第五天而说。在上述八天里，听法是固定的，因此，针对在此之外的时间举行的，而说“举行了非时听法”。在塔(cetiya)的伞盖下所造的平台是“伞盖台”。围绕塔，将绕行处包含在内而造的平台是“栏楯台”。围绕塔腹，与它相连而造的平台是“腹台”。有狮子形足的座位是“狮子座”。两旁有狮子形的阶梯是“狮子梯”。

Attamanā [Pg.220] honti aniyāmanakabhāvato. Tenevāha ‘‘mahāpuññe purakkhatvā’’tiādi. Pavāraṇāsaṅgahatthāya sannipatitāti veditabbā ‘‘tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā’’ti (dī. ni. 2.294) vacanato.

他们因其不被引导的身份而心满意足。因此说“以大福德为先”等。当知他们是为了举行自恣而集会，如经中所说：“时值十五日布萨，于圆满的月夜举行自恣。”

295. Navahi kāraṇehīti ‘‘itipi so bhagavā araha’’ntiādinā (dī. ni. 1.157, 255) vuttehi arahattādīhi navahi buddhānubhāvadīpanehi kāraṇehi. Dhammassa cāti ettha ca-saddo avuttasamuccayatthoti tena sampiṇḍitamatthaṃ dassento ‘‘ujuppaṭipannatādibhedaṃ saṅghassa ca suppaṭipatti’’nti āha.

295. “以九种因缘”是指以“彼世尊亦即是阿罗汉”等（长部1.157, 255）所说，能开显佛陀威德的阿罗汉等九种因缘。于“法及”一句中，“及”字为未说集总义，为显示其所总摄之义，故说“僧伽的正直行道等善行”。

Aṭṭhayathābhuccavaṇṇanā

如实义释义

296. Yathā anantameva ānañcaṃ, bhisakkameva bhesajjaṃ, evaṃ yathābhūtā eva yathābhuccāti pāḷiyaṃ vuttanti āha ‘‘yathābhucceti yathābhūte’’ti. Vaṇṇetabbato kittetabbato vaṇṇā, guṇā. Kathaṃ paṭipannoti hetuavatthāyaṃ, phalaavatthāyaṃ, sattānaṃ upakārā vatthāyanti tīsupi avatthāsu lokanāthassa bahujanahitāya paṭipattiyā kathetukamyatāpucchā. Tathā hi naṃ ādito paṭṭhāya yāva pariyosānā saṅkhepeneva dassento ‘‘dīpaṅkarapādamūle’’tiādimāha. Tattha abhinīharamānoti abhinīhāraṃ karonto. Yaṃ panettha mahābhinīhāre, pāramīsu ca vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.7) vuttaṃ evāti tattha vuttanayeneva veditabbaṃ.

296. 正如无债即是安乐，良医即是良药，同样，“如其所有”(yathābhūta)即是“如实”(yathābhuccha)，因此经中说“‘如实’即是‘如其所有’”。因其可赞颂、可称扬，故为“赞”，即功德。“他如何行道？”此问是为欲说世尊在因位、果位及利益有情位这三种状态中，为众多有情的利益而行道。确实，为从始至终简要地开示此点，而说“在燃灯佛(Dīpaṅkara)足下”等。于此，“发愿”即是作出志向。至于此处所应说的大愿与波罗蜜，已在《梵网经注》(Brahmajālaṭīkāya)中述及，故应依彼处所述之理了知。

‘‘Khantivāditāpasakāle’’tiādi (jā. 1.khantīvādījātaka) hetuavatthāyameva anaññasādhāraṇāya sudukkarāya bahujanahitāya paṭipattiyā vibhāvanaṃ. Yathādhippetaṃ hitasukhaṃ yāya kiriyāya vinā na ijjhati, sāpi tadatthā evāti dassetuṃ ‘‘tusitapure yāvatāyukaṃ tiṭṭhantopī’’tiādi vuttaṃ.

“在忍辱仙人时代”等（《本生·忍辱仙人本生》），是对为了众多有情的利益，一种非他人所共有、极其难行的行道的阐明，这正是在因位的时候。为表明若无某行为，则所意愿的利益安乐便无法成就，而该行为本身亦是为此目的，故说“即使在兜率天(Tusita)住满寿元”等。

Dhammacakkappavattanādi (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 3.30) pana nibbattitā bahujanahitāya paṭipatti. Āyusaṅkhārossajjanampi ‘‘ettakaṃ kālaṃ tiṭṭhāmī’’ti pavattiyā bahujanahitāya paṭipatti. Anupādisesāya nibbānadhātuyā parinibbānavasena bahujanahitāya paṭipatti. Tenāha ‘‘yāvassā’’tiādi. Sesapadānīti ‘‘bahujanasukhāyā’’tiādīni padāni. Pacchimanti ‘‘atthāya hitāya sukhāyā’’ti [Pg.221] padattayaṃ. Purimassāti tato purimassa padattayassa. Atthoti atthaniddeso.

转法轮等（《相应部》5.1081；《大品》13；《无碍解道》3.30）是已成就的、为众多有情之利益的行道。舍弃寿行也是一种“我将住世这么久”的、为众多有情之利益的行道。以无余依涅槃界般涅槃，也是为众多有情之利益的行道。因此说“乃至寿尽”等。其余的词语是“为众多有情之安乐”等词。最后的词是指“为义利、为福祉、为安乐”这三词。“之前的”是指在那之前的三词。“义”是指对义的解释。

Yadipi atītenaṅgena samannāgatā satthāro ahesuṃ, tepi pana buddhā evāti atthato amhākaṃ satthā anaññoti āha ‘‘atītepi buddhato aññaṃ na samanupassāmā’’ti. Yathā ca atīte, evaṃ anāgate cāti ayamattho nayato labbhatīti katvā vuttaṃ ‘‘anāgatepi na samanupassāmā’’ti. Sakko pana devarājā tamatthaṃ atthāpannameva katvā ‘‘na panetarahi’’ iccevāha. Kiṃ sakko kathetīti vicāretvāti ‘‘neva atītaṃse samanupassamā’ti vadanto sakko kiṃ kathetī’’ti vicāraṇaṃ samuṭṭhapetvā. Yasmā atīte buddhā ahesuṃ, anāgate bhavissantīti nāyamattho sakkena devarājena pariññāto, te pana buddhasāmaññena amhākaṃ bhagavatā saddhiṃ gahetvā etarahi aññassa sabbena sabbaṃ abhāvato tathā vuttanti dassetuṃ ‘‘etarahī’’tiādi vuttaṃ. Svākkhātādīnīti svākkhātapadādīni. Kusalādīnīti ‘‘idaṃ kusala’’ntiādīni padāni.

即使过去有具足往昔功德的导师，但他们也都是佛陀，因此在义理上与我们的导师并无不同。故说：“于过去我亦不见异于佛陀者。”正如过去，未来也是如此，此义可由理推知，故说：“于未来我亦不见有异者。”然天帝释已了知此义，便只说：“但非现在……”。在审察“天帝释在说什么？”之后，又生起此审察：“说‘我于过去不见有异者’的天帝释，究竟在说什么？”因为过去有诸佛，未来亦将有诸佛，此义天帝释并未完全了知；然就佛陀的共通性而言，他们与我们的世尊是一致的，而现在则完全没有其他佛陀，为显示此点，故说“现在……”等。“善说等”，即“善说”等词。“善等”，即“此是善”等词。

Gaṅgāyamunānaṃ asamāgamaṭṭhāne udakaṃ bhinnavaṇṇaṃ hontampi samāgamaṭṭhāne abhinnavaṇṇaṃ evāti āha ‘‘vaṇṇenapi saṃsandati sametī’’ti. Tattha kira gaṅgodakasadisameva yamunodakaṃ. Yathā nibbānaṃ kenaci kilesena anupakkiliṭṭhatāya parisuddhaṃ, evaṃ nibbānagāminipaṭipadāpi kenaci kilesena anupakkiliṭṭhatāya parisuddhāva icchitabbā. Tenāha ‘‘na hī’’tiādi. Yena parisuddhatthena nibbānassa, nibbānagāminiyā paṭipadāya ca ākāsūpamatā, so kenaci anupalepo, anupakkileso cāti āha ‘‘ākāsampi alaggaṃ parisuddha’’nti. Idāni tamatthaṃ nidassanena vibhūtaṃ katvā dassetuṃ ‘‘candimasūriyāna’’ntiādi vuttaṃ. Saṃsandati yujjati paṭipajjitabbatāpaṭipajjanehi aññamaññānucchavikatāya.

恒河与亚穆纳河在未汇合处水色各异，但在汇合处水色则无差别。因此说：“在颜色上也相融、相合。”据说此处的亚穆纳河水与恒河水相似。正如涅槃因不为任何烦恼所染而清净，同样，趣向涅槃之道也应被视为因不为任何烦恼所染而清净。因此说“诚然不……”等。涅槃与趣向涅槃之道所以被譬喻为虚空，其清净之义在于不为任何事物所涂染、所玷污，故说“虚空亦无执，是清净的”。现在为以譬喻阐明此义，故说“日月”等。“相融”即“相应”，是由于应行之道与其实践相互适合。

Paṭipadāya ṭhitānanti paṭipadaṃ maggapaṭipattiṃ paṭipajjamānānaṃ. Vusitavatanti brahmacariyavāsaṃ vusitavantānaṃ etesaṃ. Laddhasahāyoti etāsaṃ paṭipadānaṃ vasena laddhasahāyo. Tattha tattha sāvakehi satthu kātabbakicce. Idaṃ pana ‘‘adutiyo’’tiādi suttantare āgatavacanaṃ aññehi asadisaṭṭhena vuttaṃ, na yathāvuttasahāyābhāvato. Apanujjāti apanīya vivajjetvā. ‘‘Apanujjā’’ti ca antogadhāvadhāraṇaṃ idaṃ vacanaṃ ekantikattā tassa apanodassāti vuttaṃ ‘‘apanujjevā’’ti.

“住于道者”，即行于道、行于圣道行者。“已住立者”，即已圆满梵行者。“得友者”，即通过这些行道而获得同伴者。在在处处，弟子对导师应尽之责。然而，“无第二者”等语，是出自其他经文，其义为“无与伦比者”，而非指没有如前所述的同伴。“应舍”，即移除、避开。“应舍”一词，此乃一包含决断之语，因其舍离是决定的，故说为“必应舍”。

Labbhatīti [Pg.222] lābho, so pana ukkaṃsagativijānanena sātisayo, vipulo eva ca idhādhippetoti āha ‘‘mahālābho uppanno’’ti. Ussannapuññanissandasamuppannoti yathāvuttakālaṃ sambhatasuvipulauḷāratarapuññābhisandato nibbatto.‘‘Ime nibbattā, ito paraṃ mayhaṃ okāso natthī’’ti ussāhajāto viya uparūpari vaḍḍhamāno udapādi. Sabbadisāsu hi yamakamahāmegho uṭṭhahitvā mahāmeghaṃ viya sabbapāramiyo ‘‘ekasmiṃ attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya bhagavato idaṃ lābhasakkārasilokaṃ nibbattayiṃsu, tato annapānavatthayānamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo upagantvā ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho, kahaṃ purisasīho’’ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anubandhanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake, tesu tesu ca suttesu āgatanayena veditabbaṃ. Tenāha ‘‘lābhasakkāro mahogho viyā’’tiādi.

“利得”即可获得者。但此利得因了知最上乘的趣向而超胜，且此处意指其丰厚，故说“大得生起”。“由强盛福德之流而生”，意即由前述时期所积集的极其广大、更崇高的福德之流所产生。它不断增长地生起，犹如由精进所生，心想：“这些已经生起，此后我再无机会。”确实，犹如一对大云从各方升起，又如大云一般，一切波罗蜜犹如被汇集起来，心想：“我等于一生之中示现果报”，为世尊生起了此等利得、恭敬与名声。其后，刹帝利、婆罗门等手持饮食、衣物、车乘、花环、熏香、涂香等前来，寻觅世尊道：“佛陀在何处？世尊在何处？天中天在何处？人中牛王在何处？人中之狮在何处？”他们虽以数百辆车运来资具，却得不到机会，于是在周围一伽乌萨纳(gāvuta)的范围内，车辕抵着车辕地站立，并如安达咖文达的婆罗门等一般追随。这一切皆应依诸犍度及诸经中所述之理了知。因此说“利得与恭敬如大洪水”等。

Paṭipāṭibhattanti bahūsu ‘‘dānaṃ dassāmā’’ti āhaṭapaṭipāṭikāya uṭṭhitesu anupaṭipāṭiyā dātabba bhattaṃ.

“次第食”是指当许多人说“我们要布施”而排好次序时，应按顺序布施的食物。

Matthakaṃ patto anaññasādhāraṇattā tassa dānassa. Upāyaṃ ācikkhi nāgarānaṃ asakkuṇeyyarūpena dānaṃ dāpetuṃ. Sālakalyāṇirukkhā rājapariggahā aññehi asādhāraṇā, tasmā tesaṃ padarehi maṇḍapo kārito, hatthino ca rājabhaṇḍabhūtā nāgarehi na sakkā laddhunti tehi chattaṃ dhārāpitaṃ, tathā khattiyadhītāhi veyyāvaccaṃ kāritaṃ. ‘‘Pañca āsanasatānī’’ti idaṃ sālakalyāṇimaṇḍape paññatte sandhāya vuttaṃ, tato bahi pana bahūni paññattāni ahesuṃ. Catujjātiyagandhaṃ pisati buddhappamukhassa saṅghassa pūjanatthañceva pattassa ubbaṭanatthañca. Udakanti pattadhovanaudakaṃ. Anagghāni ahesuṃ anaggharatanābhisaṅkhatattā.

此布施达到了顶峰，因其非他人所能及。国王向市民们指示了方法，让他们以一种他人无法做到的方式行布施。美丽的沙罗树为国王所有，非他人所共用，因此用其花瓣造了亭子。大象是国王的财产，市民无法获得，因此由它们来持伞。同样，由刹帝利族女子来作服侍。“五百个座位”是针对在美丽的沙罗树亭子中所设的座位而言，在其外还设置了许多座位。研磨四种香是为了供养以佛陀为首的僧团，以及涂抹钵。“水”是指洗钵水。它们是无价的，因为是由无价的珍宝所制成。

Sattadhā muddhā phalissati anādarakāraṇādinā. Kāḷaṃ olokessāmīti kāḷaṃ evaṃ anupekkhissāmi, tassa uppajjanakaṃ anatthaṃ pariharissāmīti attho.

因不恭敬等原因，头将破为七分。“我将观察时机”意即：我将如此省察时机，我将避开那会生起的祸害。此即其义。

Kadariyāti [Pg.223] thaddhamaccharino puññakammavimukhā. Devalokaṃ na vajanti puññassa akatattā, maccharibhāvena ca pāpassa pasutattā. Bālāti duccintitacintanādinā bālalakkhaṇayuttā. Nappasaṃsanti dānaṃ pasaṃsitumpi na visahanti. Dhīroti dhītisampanno uḷārapañño parehi kataṃ dānaṃ anumodamānopi, teneva dānānumodaneneva. Sukhī paratthāti paraloke kāyikacetasikasukhasamaṅgī hoti.

“悭吝者”，即固执、吝啬、背离福业之人。他们不生天界，因未造福业，且因吝啬而作恶。“愚人”，即具足邪思等愚痴相者。他们不赞叹布施，甚至不敢赞叹。“智者”是具足智慧、有大慧之人，即使只是随喜他人所作的布施，仅凭此随喜布施，便能“于他世亦安乐”，即在来世具足身心之乐。

Vararojo nāma tasmiṃ kāle eko khattiyo, tassa vararojassa. Anavajja…pe… phaleyya abhūtavādibhāvatoti adhippāyo. Atirekapadasahassena tiṃsādhikena aḍḍhateyyagāthāsatena vaṇṇameva kathesi rūpappasannatāya ca.

当时有一位名叫瓦拉罗迦(Vararoja)的刹帝利，对那位瓦拉罗迦……（中略）……其意为：“……（头）会破裂”，这是因为他是妄语者。他因对佛陀色身的喜悦，而以超过一千言、二百八十首偈颂，仅仅赞叹其容貌。

Yāva maññe khattiyāti ettha yāvāti avadhiparicchedavacanaṃ, aññeti nipātamattaṃ, yāva khattiyā khattiye avadhiṃ katvā sabbe devamanussāti adhippāyo. Tenāha ‘‘khattiyā brāhmaṇā’’tiādi. Madapamattoti lābhasakkārasilokamadena pamatto ceva tadanvayena pamādena pamatto ca hutvā.

于“Yāva maññe khattiyā”一句中，“yāva”是表示界限的词，“aññe”仅是助词。其意为：以刹帝利为界限，包括所有天人。因此说“刹帝利、婆罗门”等。“慢而放逸”，即因利得、恭敬、名声之慢而放逸，亦因随之而来的放逸而放逸。

Tadanvayamevāti tadanugatameva. Vācā…pe… sametīti vacīkammakāyakammāni aññamaññaṃ aviruddhāni, aññadatthu saṃsandanti. Ajā eva migāti ajāmigā, te ajāmige.

“随顺”即是“随从”。“语……相应”，是指语业与身业互不违逆，反而是相互吻合。“山羊即鹿”，（合为）山羊鹿；（经文作）“对于那些山羊鹿”。

Tiṇṇavicikiccho sabbaso atikkantavicikicchākantāro. Nanu ca sabbepi sotāpannā tiṇṇavicikicchā, vigatakathaṃkathā ca? Saccametaṃ, idaṃ pana na tādisaṃ tiṇṇavicikicchataṃ sandhāya vuttaṃ, atha kho sabbasmiṃ ñeyyadhamme sabbākārāvabodhasaṅkhātasanniṭṭhānavasena sabbaso nirākataṃ sandhāyāti dassento ‘‘yathā hī’’ti ādimāha. Ussannussannattāti paroparabhāvato, ayañca attho bhagavato anekadhātunānādhātuñāṇabalenapi ijjhati. Sabbattha vigatakathaṃkatho sabbadassāvibhāvato. Sabbesaṃ paramatthadhammānaṃ saccābhisamayavasena paṭividdhattā vuttaṃ ‘‘vohāravasenā’’ti vā nāmagottādivasenāti attho.

“已度疑者”，是完全超越了疑惑的荒野。难道所有入流者(sotāpanna)都已度疑，断除了疑惑吗？确实如此。但此处所说的并非指那种已度疑，而是指对于一切应知之法，通过在各方面完全觉悟而确立，从而彻底遣除了疑惑。为了说明这一点，才说“例如”等。“增上增上”是指次第超越，此义亦由世尊凭借多种界、种种界之智力而成就。在一切处断除疑惑，因为能明见一切。由于已通过证悟诸谛而洞察了一切胜义法，故说“依世俗说”，意即依名姓等方面而说。

Pariyositasaṅkappoti sabbaso niṭṭhitamanoratho. Nanu ca ariyamaggena pariyositasaṅkappatā nāma soḷasakiccasiddhiyā katakaraṇīyabhāvena, na sabbañeyyadhammāvabodhenāti codanaṃ sandhāyāha ‘‘pubbe [Pg.224] ananussutesū’’tiādi. Sāvakānaṃ sāvakapāramiñāṇaṃ viya, hi paccekabuddhānaṃ paccekabodhiñāṇaṃ viya ca sammāsambuddhānaṃ sabbaññutaññāṇaṃ catusaccābhisambodhapubbakamevāti. Ananussutesūti na anussutesu. Sāmanti sayameva. Padadvayenāpi parato ghosena vināti dasseti. Tatthāti nimittatthe bhummaṃ, saccābhisambodhanimittanti attho. Saccābhisambodho ca aggamaggavasenāti daṭṭhabbaṃ. Balesu ca vasībhāvanti dasannaṃ balañāṇānaṃ yathāruci pavatti. Jātattā jātāti sammāsambuddhe vadati.

“思愿已尽”是指心愿已完全达成。有人质疑：所谓“思愿已尽”，是指通过圣道，以成就十六事、已作所作的状态而言，而非指觉悟一切应知之法。针对此质疑，才说“于先前未曾听闻之法”等。诚然，正如声闻(sāvaka)有声闻的波罗蜜智，独觉佛(paccekabuddha)有独觉佛的菩提智，正自觉者(sammāsambuddha)的全知智也是以现观四谛为前提的。“未曾听闻”是指不是从他人处听闻。“自”即是“亲自”。此二词亦显示了觉悟是无需他人言教的。“于彼”，此处格是因由义，意即“因现观诸谛”。当知，现观诸谛是以最上道而成就。“于诸力自在”是指十种力智随心所欲地运作。“已生”，因其已诞生，这是就正自觉者而说。

297. Tattha tattha rājadhāniādike nibaddhavāsaṃ vasanto. Tīsu maṇḍalesu yathākālaṃ cārikaṃ caranto.

297. 在各地的王城等处安住，作为固定住所。在三个区域适时地游行。

298. Assāti phalassa. Tanti kāraṇaṃ. Dvinnampi ekato uppattiyā kāraṇaṃ natthi, pageva tiṇṇaṃ, catunnaṃ vāti. ‘‘Ettha cā’’tiādi ‘‘ekissā lokadhātuyā’’ti vuttalokadhātuyā pamāṇaparicchedadassanatthaṃ āraddhaṃ.

298. “彼”即是“果”。“教说”即是“因”。二者尚无一同生起之因，何况三或四呢？“于此”等文，是为了显示前述“于一世界”中所说那个世界的范围和界限而开始的。

Yāvatāti yattakena ṭhānena. Pariharantīti sineruṃ parikkhipantā parivattanti. Disāti disāsu, bhummatthe etaṃ paccattavacanaṃ. Bhanti dibbanti. Virocanāti obhāsantā, virocanā vā sobhamānā candimasūriyā bhanti, tato eva disā ca bhanti. Tāva sahassadhāti tattako sahassaloko.

“遍及”是指遍及多大的范围。“围绕”是指环绕须弥山(Sineru)而旋转。“方”即是“于诸方”，此处主格作处所格用。“照耀”即是“闪耀”。“辉耀”是指照亮，或指辉耀、灿烂的日月照耀，因此诸方也照耀。“尔所千倍”是指那么大的一个千世界。

Ettakanti imaṃ cakkavāḷaṃ majjhe katvā imināva saddhiṃ cakkavāḷaṃ dasasahassaṃ. Yaṃ panettha vattabbaṃ, taṃ mahāpadānavaṇṇanāyaṃ vuttameva. Na paññāyatīti tīsu piṭakesu anāgatattā.

“如此之多”是指以此轮围世界(cakkavāḷa)为中心，连同此世界共一万个轮围世界。于此应说之事，已在《大本经释义》(Mahāpadānavaṇṇanā)中说过。“不可知”，是因为未见于三藏(Tipiṭaka)之中。

Sanaṅkumārakathāvaṇṇanā

常童子事释义

300. Vaṇṇenāti rūpasampattiyā. Suviññeyyattā taṃ anāmasitvā yasasaddasseva atthamāha. Alaṅkāraparivārenāti alaṅkārena ca parivārena ca. Puññasiriyāti puññiddhiyā.

300. “以色”是指容色圆满。因其义易知，故未予解说，而只说“名声”一词之义。“以饰与眷属”是指以装饰和以眷属。“以福光”是指以福德威力。

301. Sampasādaneti sampasādajanane. Saṃpubbo khā-saddo jānanattho ‘‘saṅkhāyetaṃ paṭisevatī’’tiādīsu (ma. ni. 2.168) viyāti āha ‘‘jānitvā modāmā’’ti.

301. “于令净信”是指于生起净信。带有前缀“saṃ”的“khā”词根有“知”义，如在“审察后受用”等经句中。因此说“知已而喜悦”。

Govindabrāhmaṇavatthuvaṇṇanā

果文达婆罗门事释义

304. Yāva [Pg.225] dīgharattanti yāva parimāṇato, aparimitakālaparidīpanametanti āha ‘‘ettakanti…pe… aticiraratta’’nti. Mahāpaññova so bhagavāti tena brahmunā anumatipucchāvasena devānaṃ vuttanti dassento ‘‘mahāpaññova so bhagavā. Noti kathaṃ tumhe maññathā’’ti āha. Sayamevetaṃ pañhaṃ byākātukāmo ‘‘bhūtapubbaṃ bho’’ti ādiṃ āhāti sambandho. Evaṃ pana byākarontena atthato ayampi attho vutto nāma hotīti dassento ‘‘anacchariyameta’’nti ādimāha. Tiṇṇaṃ mārānanti kilesābhisaṅkhāradevaputtamārānaṃ. ‘‘Anacchariyameta’’nti vuttamevatthaṃ nigamanavasena ‘‘kimettha acchariya’’nti punapi vuttaṃ.

304. “乃至长夜”，此语看似指某一限度，实为显示无限时间，故说“如此……乃至极长夜”。为显示“彼世尊实为大慧者”是梵天以征询同意的方式对诸天所说，故说：“彼世尊实为大慧者，汝等意下如何？”其关联是：他想亲自解答此问，故说“诸位，过去曾有”等。为显示如此解说时，实际上也等于说明了此义，故说“此不足为奇”等。“三魔”是指烦恼魔、行魔、天子魔。“此不足为奇”，此义已说，为作总结，故又说“于此有何奇”。

Rañño diṭṭhadhammikasamparāyikaatthānaṃ puro dhānato pure pure saṃvidhānato purohitoti āha ‘‘sabbakiccāni anusāsanapurohito’’ti. Govindiyābhisekenāti govindassa ṭhāne ṭhapanābhisekena. Taṃ kira tassa brāhmaṇassa kulaparamparāgataṃ ṭhānantaraṃ. Jotitattāti āvudhānaṃ jotitattā. Pālanasamatthatāyāti rañño, aparimitassa ca sattakāyassa anatthato paripālanasamatthatāya.

因其为国王谋划现世与来世的利益，预先安置，预先安排，故为“辅相”(purohita)。因此说“指导一切事务的辅相”。“以果文达灌顶”是指以确立果文达地位的灌顶。据说那是该婆罗门家族世代相传的职位。“因其光明”是指因兵器之光明。“因能护持”是指有能力保护国王及无量众生免于不幸。

Sammā vossajjitvāti suṭṭhu tassevāgāravabhāvena vissajjitvā niyyātetvā. Taṃ tamatthaṃ kiccaṃ passatīti atthadaso.

“善舍弃”是指妥善地、以不执着之心舍弃、付出。“见彼彼义利与事务”，故为“见义者”。

305. Bhavanaṃ vaḍḍhanaṃ bhavo, bhavati etenāti vā bhavo, vaḍḍhikāraṇaṃ sandhivasena ma-kārāgamo, o-kārassa ca a-kārādesaṃ katvā ‘‘bhavamatthū’’ti vuttaṃ. Bhavantaṃ jotipālanti pana sāmiatthe upayogavacananti āha ‘‘bhoto’’ti. Mā paccabyāhāsīti mā paṭikkhipīti attho. So pana paṭikkhepo paṭivacanaṃ hotīti āha ‘‘mā paṭibyāhāsī’’ti. Abhisambhosīti kammantānaṃ saṃvidhāne samattho hotīti āha ‘‘saṃvidahitvā’’ti. Bhavābhavaṃ, paññañca vindi paṭilabhīti govindo, mahanto govindo mahāgovindo. ‘‘Go’’ti hi paññāyetaṃ adhivacanaṃ gacchati atthe bujjhatīti.

305. “有”即是增长，或由之而“有”，故名“有”。作为增长之因，依连声法，加入“m”音，并将“o”音替换为“a”音，故说为“愿有此事”。至于“光护(Jotipāla)尊者”，是主人义的称呼语，故说“尊者”。“莫反对”意即“莫拒绝”。而此拒绝即是答复，故说“莫反驳”。“能办”是指能干于事务的安排，故说“安排已”。“了达有与非有，获得智慧”，故名“果文达”(Govinda)；伟大的果文达，即是“大果文达”(Mahāgovinda)。“go”诚然是智慧的同义词，有“行”、“觉”之义。

Rajjasaṃvibhajanavaṇṇanā

王国分配释义

306. Ekapitikā [Pg.226] vemātukā kaniṭṭhabhātaro. Ayaṃ abhisittoti ayaṃ reṇu rājakumāro pitu accayena rajje abhisitto. Rājakārakāti rājaputtaṃ rajje patiṭṭhāpetāro.

306. 同父异母的弟弟们。“这位受灌顶者”，是指这位雷努(Reṇu)王子在他父亲去世后受灌顶即位。“造王者”，是指扶立王子登上王位的人。

307. Madentīti madanīyāti kattusādhanataṃ dassento ‘‘madakarā’’ti āha. Madakaraṇaṃ pana pamādassa visesakāraṇanti vuttaṃ ‘‘pamādakarā’’ti.

307. “令人陶醉”即是能醉人之物；为了显示其主动的意义，而说“致醉者”。又，致醉是放逸的特殊原因，因此说“致放逸者”。

308. Reṇussa rajjasamīpe dasagāvutamattavitthatāni hutvā aparabhāge tiyojanasataṃ vitthatattā sabbāni cha rajjāni sakaṭamukhāni paṭṭhapesi. Vitānasadisaṃ caturassabhāvato.

308. 雷努(Reṇu)在其王国附近设立了六个王国，它们起初有十伽浮陀(gāvuta)宽，后来扩展到三百由旬(yojana)，都呈楔形。“像天篷一样”，是因其四方形的形状。

310. Sahāti gāthāya padaparipūraṇatthaṃ vuttaṃ. Tassa atthaṃ dassento ‘‘teneva sahā’’ti āha. Sahāti vā avinābhāvatthe nipāto, so saha āsuṃ satta bhāradhāti yojetabbo, tena te desantare vasantā vicittena sahabhāvino avinābhāvinoti dīpeti. Rajjabhāraṃ dhārenti attani āropenti vahantīti bhāradhā.

310. “共同”(saha)一词是为了补足偈颂的音节而说。为了显示其义，而说“与他共同”。或者，“共同”是一个表示不分离义的助词，应当与“他们七位是共同的承担者”相连接；以此表明，他们虽然住在异国，却有各种共同之处，是不可分离的。他们承担、肩负、承载王国的重担，因此称为“承担者”(bhāradhā)。

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

第一诵品释义终

Kittisaddaabbhuggamanavaṇṇanā

名声传扬释义

311. Anupurohite ṭhapesīti anupurohite katvā ṭhapesi, anupurohite vā ṭhāne ṭhapesi. Tisavanaṃ karonte sandhāya ‘‘divasassa tikkhattu’’nti vuttaṃ. Dvīsu sandhīsu savanaṃ karonte sandhāya ‘‘sāyaṃ, pāto vā’’ti vuttaṃ. Tato paṭṭhāyāti vatacariyaṃ matthakaṃ pāpetvā nhātakālato pabhuti.

311. “安置为副辅祭”，即是任命为副辅祭而安置，或安置在副辅祭的职位上。针对行三次祭水仪式者，而说“一日三次”。针对在晨昏两次行祭水仪式者，而说“傍晚或早晨”。“从那时起”，是指在圆满了修行之后，从沐浴之时算起。

312. Abhiuggacchīti uṭṭhahi udapādi. Acintetvāti ‘‘kathaṃ kho ahaṃ brahmunā saddhiṃ manteyya’’nti acintetvā evaṃ cittampi anuppādetvā. Tena samāgamanasseva abhāvato amantetvā. Taṃ disvāti taṃ karuṇābrahmavihārabhāvanaṃ brahmadassanūpāyaṃ disvā ñāṇacakkhunā.

312. “升起”(abhiuggacchi)，即是生起、出现。“不思虑”(acintetvā)，即是不去想“我当如何与梵天(brahmā)交谈”，甚至不生起这样的心念。因此，由于根本没有会面，所以没有交谈。“见此”(taṃ disvā)，即是以智慧之眼(ñāṇacakkhu)见到那作为见梵天之方法的悲梵住(karuṇābrahmavihāra)修习。

313. Evanti [Pg.227] evaṃ rañño ārocetvā paṭisallānaṃ upagate. Sabbatthāti sabbesu channaṃ khattiyānaṃ, sattannaṃ brāhmaṇamahāsālānaṃ, sattannaṃ nāṭakasatānaṃ, cattārīsāya ca bhariyānaṃ āpucchanavāresu.

313. “如是”(evaṃ)，即是如此告知国王后，进入独住(paṭisallāna)之时。“在一切处”(sabbattha)，是指在向所有六位刹帝利(khattiya)、七位婆罗门(brāhmaṇa)大富豪、七百位舞者以及四十位妻子告别的所有场合。

316. Sādisiyoti jātiyā sādisiyoti āha ‘‘samavaṇṇā samajātikā’’ti.

316. “相似者”(sādisiyo)，是指出身相似者，故说“同种姓、同出身”。

317. Santhāgāranti jhānamanasikārena bahi visaṭavitakkavūpasamanena cittassa santhambhanaṃ agāraṃ, jhānasālanti attho. Gahitāvāti bhāvanānuyogena mahāsattena attano cittasantāne uppādanavasena gahitā eva. Natthi jhāneneva vikkhambhitattā. Visesato hissa karuṇāya bhāvitattā anabhirati ukkaṇṭhanā natthi, mettāya bhāvitattā bhayaparitassanā natthi. Ukkaṇṭhanāti pana brahmadassane ussukkaṃ, paritassanāti tadabhipatthanāti āha ‘‘brahmuno panā’’tiādi.

317. “议事堂”(santhāgāra)，是指通过禅修作意，平息向外扩散的寻(vitakka)，使心稳固的房舍，意思是禅堂(jhānasālā)。“已得”(gahitā)，是指大士通过修习，在自己的心流中生起了它们。（烦恼）不存在，因为已被禅那(jhāna)所抑制。特别是由于他修习了悲(karuṇā)，所以没有不喜乐和不满；由于修习了慈(mettā)，所以没有恐惧和害怕。“不满”(ukkaṇṭhanā)是指对见梵天的热望，“害怕”(paritassanā)是指对它的希求，因此说“然而对梵天……”等。

Brahmunāsākacchāvaṇṇanā

与梵天对话释义

318. Cittutrāsoti cittassa utrāsanamattaṃ. Kathanti sattanikāyanivāsaṭṭhānanāmagottādīnaṃ vasena kena pakārena. Tenāha ‘‘ki’’ntiādi.

318. “心惊”(cittutrāso)，仅仅是心的惊恐。“如何”(kathaṃ)，是指以众生类别、住处、名字、种姓等，是何种方式。因此说“什么”等。

Soti ye te panakanasanantabandhasatanasanaṅkumārakālanāmakā loke pākaṭā paññātā brahmāno, tesu sanaṅkumāro nāmāhanti dasseti.

“他”(so)，是表明：“在世间那些名为帕那迦(Panaka)、萨南塔(Sananta)、般陀(Bandha)、萨陀(Sata)、常童子(Sanaṅkumāra)、迦罗(Kāla)等显赫有名的梵天中，我就是名为常童子的那位。”

Agghanti garuṭṭhāniyānaṃ dātabbaṃāhāraṃ. Madhusākanti madhurāhāraṃ, yaṃ kiñci atithino dātabbaṃ āhāraṃ upacāravasena evaṃ vadati. Tenāha ‘‘madhusākaṃ panā’’tiādi. Pucchāmāti nimantanavasena pucchāma.

“供物”(agghaṃ)，是应供给尊重者的食物。“蜜叶”(madhusākaṃ)，是指甜美的食物；这是出于礼貌，如此称呼任何应供给客人的食物。因此说“然而蜜叶……”等。“我们问”(pucchāma)，是出于邀请而问。

319. Mahāsatto cattāro brahmavihāre bhāvetvā ṭhitopi tesu ‘‘brahmasahabyatāya maggo’’ti anibbematikatāya ‘‘kaṅkhī’’ti avoca. Keci pana ‘‘tapokammena parikkhīṇasarīratāya, brahmasamāgamena bhayādisamuppattiyā ca paṭiladdhamattehi brahmavihārehi parihīno ahosi, tasmā avikkhambhitavicikicchatāya ‘kaṅkhī’ti avocā’’ti vadanti. Parassa vediyā viditā paravediyā, te pana tassa pākaṭā vibhūtāti āha ‘‘parassa [Pg.228] pākaṭesu paravediyesū’’ti. Tattha kāraṇamāha ‘‘parena sayaṃ abhisaṅkhatattā’’ti. Mamāti kammaṃ mamaṃkāro, mamattanti āha ‘‘idaṃ mama…pe… taṇha’’nti. ‘‘Mama’’nti karoti etenāti hi mamaṃkāro, tathāpavattā taṇhā. Manujesūti niddhāraṇe bhummaṃ, na visayeti āha ‘‘manujesu yo kocī’’ti. ‘‘Ekodibhūto’’ti padassa bhāvatthaṃ tāva dassento ‘‘ekībhūto’’ti vatvā puna taṃ vivaranto ‘‘eko tiṭṭhanto eko nisīdanto’’ti āha. Tādisoti eko hutvā pavattanako. Bhūtoti jāto. Jhāne adhimutti nāma tasmiṃ nibbattite, anibbattite kuto adhimuttīti āha ‘‘jhānaṃ nibbattetvāti attho’’ti. Vissagandho nāma kodhādikilesaparibhāvanāti tesaṃ vikkhambhanena vissagandhavirahito. Etesu dhammesūti pabbajjānaṃ vivekavāsakaruṇābrahmavihārādidhammesu.

319. 大士(Mahāsatto)修习四梵住(brahmavihāra)后，虽安住其中，仍因不确定“此为通往与梵天共住之道”而被称为“有疑者”(kaṅkhī)。有人则说：“他因苦行而身体衰竭，又因与梵天相遇而生起恐惧等，从刚刚证得的梵住中退失了，因此，由于疑惑未被抑制，而被称为‘有疑者’。”“为他所知”(paravediyā)即是为他人所了知。而他的（境界）是显现、昭著的，故说“于他人显现、昭著的所知中”。此处解释原因：“因由他人亲自造作故”。“我所作”(mamaṃkāra)是“我”(mama)的行为，即我执；说“我所”(mamattaṃ)是指“此是我所有……乃至渴爱”。以“我”为造作者即是我所作，如是生起的即是渴爱。“于人众中”(manujesu)是限定范围的方位格，而非对象的方位格，故说“于人众中无论何人”。关于“独一而住”(ekodibhūto)一词，首先为显示其状态而说“成为独一”，再阐释为“独自站立、独自坐下”。“如是者”(tādiso)即是成为独一而行者。“已成”(bhūto)即是已生。于禅那(jhāna)中的胜解(adhimutti)，是在它生起时才有，若未生起，何来胜解？故说“义为‘生起禅那’”。“腥臭”(vissagandho)是指被忿等烦恼所熏；通过抑制它们，而远离腥臭。“于此等法中”，即指出家者的远离、独居、悲梵住等法中。

320. Avidvāti na viditavā. Āvaritāti kusalānaṃ uttarimanussadhammānaṃ uppattinivāraṇena āvaritā. Pūtikāti byāpannacittatādinā pūtibhūtā. Kilesavasena duggandhaṃ vissagandhaṃ vāyati. Nirayādiapāyesu nibbattanasīlatāya āpāyikāti āha ‘‘apāyūpagā’’ti. Corādīhi upaddutassa pavisitukāmassa pākārakavāṭaparikhādīhi viya nagaraṃ kodhādīhi nivuto pihito brahmaloko assāti nivutabrahmaloko. Pucchati ‘‘kenāvaṭā’’ti vadanto.

320. “无知者”(avidvā)，即是不知者。“被遮蔽者”(āvaritā)，是被阻止善法及上人法生起所遮蔽。“腐臭者”(pūtikā)，是因怀有恶意等而变得腐朽。因烦恼而散发恶臭、腥臭。因为有重生于地狱等恶趣的性质，所以是“生恶趣者”(āpāyikā)，故说“趣向恶趣者”(apāyūpagā)。如同被盗贼等侵扰者想进入的城市，被城墙、城门、护城河等所阻挡，同样，他的梵天界被忿等所覆盖、遮蔽，因此是“梵界被覆者”(nivutabrahmaloko)。他问道：“被什么所覆盖？”

Musāvādova mosavajjaṃ yathā bhisakkameva bhesajjaṃ. Kujjhanaṃ dussanaṃ. Diṭṭhādīsu adiṭṭhādivāditāvasena paresaṃ visaṃvādanaṃ paravisaṃvādanaṃ. Sadisaṃ patirūpaṃ dassetvā palobhanaṃ sadisaṃ dassetvā vañcanaṃ. Mittānaṃ vihiṃsanaṃ mettibhedo mittadubbhanaṃ. Daḷhamaccharitā thaddhamacchariyaṃ. Attani vijjamānaṃ nihīnataṃ, sadisataṃ vā atikkamitvā maññanaṃ. Paresaṃ sampattiyā asahanaṃ khīyanaṃ. Attasampattiyā nigūhanavasena, parehi sādhāraṇabhāvāsahanavasena ca vividhā icchā ruci etassāti vivicchā. Kadariyatāya mudukaṃ macchariyaṃ. Yattha katthacīti sakasantake, parasantake, hīnātike cāti yattha katthaci ārammaṇe. Lubbhanaṃ ārammaṇassa gahaṇaṃ abhigijjhanaṃ. Majjanaṃ seyyādivasena madanaṃ sampaggaho. Muyhanaṃ ārammaṇassa anavabodho. Etesūti etesu yathāvuttesu kodhādīsu sattasantānassa kilissanato vibādhanato, upatāpanato ca kilesasaññitesu pāpadhammesu. Yuttā payuttā sampayuttā avirahitā.

妄语（musāvāda）即欺诈语（mosavajjaṃ），犹如伪医之伪药。忿怒（kujjhanaṃ）、憎恶（dussanaṃ）。于所见等事，以未见等言欺骗他人，即是欺骗他人（paravisaṃvādanaṃ）。示现相似之物以引诱，显示相似之相以欺诈（sadisaṃ dassetvā vañcanaṃ）。伤害朋友、破坏友谊，即是背叛朋友（mittadubbhanaṃ）。坚固的悭吝（daḷhamaccharitā）即顽固的悭吝（thaddhamacchariyaṃ）。于自身存在的卑劣或同等状态，（心）超越之而起慢（maññanaṃ）。不能忍受他人的成就，是为嫉（khīyanaṃ）。因隐藏自身成就、不愿与他人共有，而有种种欲求、喜好，是为“种种欲”（vivicchā）。吝啬是轻微的悭吝（mudukaṃ macchariyaṃ）。于任何所缘（ārammaṇa），无论是自己的、他人的，还是低劣的。贪婪（lubbhanaṃ）是执取所缘，是贪求（abhigijjhanaṃ）。沉醉（majjanaṃ）是因床座等而起的骄慢、执取（sampaggaho）。痴迷（muyhanaṃ）是于所缘不解。“于此等中”（etesu），即于上述所说的忿等，因其染污、恼害、烧灼众生心流而被称作烦恼（kilesa）的恶法中。“相应”（yuttā）、“随行”（payuttā）、“俱行”（sampayuttā）、“不离”（avirahitā）。

Ettha [Pg.229] cāyaṃ brahmā mahāsattena āmagandhe supuṭṭho attano yathāupaṭṭhite pāpadhamme cuddasahi padehi vibhajitvā kathesi, te pana tādisaṃ pavattivisesaṃ upādāya vuttāpi keci puna vuttā, āmagandhasutte (su. ni. 242) pana vuttāpi keci idha sabbaso na vuttā, evaṃ santepi lakkhaṇahāranayena, tadekaṭṭhatāya vā tesaṃ pettha saṅgaho daṭṭhabbo. Tenāha ‘‘idaṃ pana sutta’’ntiādi. Tattha āmagandhasuttena dīpetvāti idha sarūpato avutte āmagandhepi vuttehi ekalakkhaṇatādinā āmagandhasuttena pakāsetvā kathetabbaṃ tattha nesaṃ sarūpato kathitattā. Āmagandhasuttampi iminā dīpetabbaṃ idha vuttānampi kesañci āmagandhānaṃ tattha avuttabhāvato. Yasmā āmagandhasutte vuttāpi āmagandhā atthato idha saṅgahaṃ samosaraṇaṃ gacchanti, tasmā idha vutte pariharaṇavasena dassentena yasmā cettha keci abhidhammanayena akilesasabhāvāpi sattasantānassa vibādhanaṭṭhena ‘‘kilesā’’ti vattabbataṃ arahanti, tasmā ‘‘cuddasasu kilesesū’’ti vuttaṃ.

在此，这位梵天被大士善问“腥臭”（āmagandha）后，将自己所现起的恶法分为十四项作了说明。其中有些是针对特殊情况而说，有些是重复宣说；而《腥臭经》（《经集》242）中所说的，有些在此完全没有提及。即便如此，通过“相的理趣”（lakkhaṇahāra），或因其义相同，也应视其包含在此处。因此说“然而此经……”等。其中，“以《腥臭经》阐明”是指：此处虽未从本质上宣说腥臭，但因与（经中）所说者具有同相等相，故应以《腥臭经》来阐明，因为彼经已从本质上宣说了它们的体性。而《腥臭经》也应以此经来阐明，因为此处所说的某些腥臭，彼经中并未提及。由于《腥臭经》中所说的腥臭，在意义上汇集于此，因此此处是以舍离的方式来开示。又因此处某些法，虽依阿毗达摩之理，其自性并非烦恼，但以其能恼害众生心流，故值得被称为“烦恼”，因此说“于十四种烦恼中”。

Nimmādaṃ milāpanaṃ khepananti āha ‘‘nimmādetabbā pahātabbā’’ti. Buddhatantīti buddhabhāvīnaṃ paveṇī, buddhabhāvinopi ‘‘buddhā’’ti vuccanti yathā ‘‘agamā rājagahaṃ buddho’’ti. Mahāpurisassa daḷhīkammaṃ katvāti mahāpurisassa ‘‘pabbajissāmaha’’nti pavattacittuppādassa daḷhīkammaṃ katvā.

“使之低落、使之衰退、使之去除”，是说“应当使之低落、应当舍弃”。佛统（Buddhatanti），即趣向成佛者的传承；趣向成佛者亦称为“佛”，犹如说“佛陀前往王舍城”。为大士坚定决心，即为生起“我将出家”之念的大士坚定其心。

Reṇurājaāmantanāvaṇṇanā

雷努王劝请释义

321. Mama manaṃ haritvāti mama cittaṃ apanetvā tassa vasena avattitvā.

321. “夺走我的心”，意为夺走我的心意，使其不再受我控制，而是随其摆布。

Ekībhāvaṃ upagantvā vutthassāti kāyavivekaparibrūhanena ekībhāvaṃ upagantvā tapokammavasena vutthassa. Kusapattehi paritthatoti barihisehi vediyā samantato santharito. Akācoti vaṇo vaṇasadisakhaṇḍiccavirahito. Tenāha ‘‘akakkaso’’ti.

“独处成就者”，指通过身体的远离而增长独处，凭借苦行而安住的人。“以吉祥草覆盖”，指用吉祥草席遍布祭坛四周。“无瑕疵”，指没有疮，没有像疮一样的断裂和缺陷。因此说“不粗糙”。

Chakhattiyaāmantanāvaṇṇanā

六刹帝利劝请释义

322. Sikkheyyāmāti sikkhāpeyyāma, sikkhāpanañcettha atthibhāvāpādananti āha ‘‘upalāpeyyāmā’’ti.

322. “应令学”即应教导，此处教导意为令其存在，故言“应劝诱”。

323. Yassa [Pg.230] vīriyārambhassa, khantibalassa ca abhāvena pabbajitānaṃ samaṇadhammo paripuṇṇo, parisuddho ca na hoti, tesu vīriyārambhakhantibalesu te te niyojetuṃ ‘‘ārambhavho’’tiādi vuttaṃ.

323. 若出家者缺乏精进的策发和忍耐的力量，沙门之法便不圆满、不清净。为了劝勉他们在精进的策发和忍耐的力量上努力，故说“应发起”等。

Karuṇājhānamaggoti karuṇājhānasaṅkhāto maggo. Ujumaggoti brahmalokagamane ujubhūto maggo. Anuttaroti seṭṭho brahmavihārasabhāvato. Tenāha ‘‘uttamamaggo nāmā’’ti. Sabbhi rakkhito sādhūhi yathā parihāni na hoti, evaṃ paṭipakkhadūrīkaraṇena rakkhito gopito. ‘‘Saddhammo sabbhi vakkhito’’ti keci paṭhanti, tesaṃ saparahitasādhanena sādhūhi buddhādīhi kathito paveditoti attho.

“悲禅道”是指名为悲禅的道路。“直道”是前往梵天界的正直之道。“无上”是最殊胜的，因其具有梵住的性质。因此说“名为最胜道”。“为善人所护持”，指如善人守护一般，通过远离对治法而守护，使其不衰退。“正法为善人所宣说”，有些人这样读，其义为：佛陀等善人为了自他之利益而讲述、开示。

Taṅkhaṇaviddhaṃsanadhammanti yasmiṃ khaṇe virodhidhammasamāyogo, tasmiṃyeva khaṇe vinassanasabhāvaṃ, yo vā so gamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsamāgamanatopi sīghataratāya atiittaro pavattikkhaṇo, teneva vinassanasabhāvaṃ. Tassa jīvitassa. Gatinti niṭṭhaṃ. Mantāyanti manteyyanti vuttaṃ hotīti āha ‘‘mantetabba’’nti. Karaṇatthe vā bhummanti ‘‘mantāya’’nti idaṃ bhummaṃ karaṇatthe daṭṭhabbaṃ yathā ‘‘ñātāya’’nti. Sabbapalibodheti sabbepi kusalakiriyāya vibandhe uparodhe.

“刹那坏灭法”，指在与对立法相遇的刹那，即具有坏灭的自性。或者，那些天人在上下、迎面奔跑时，其生起刹那比在头顶与脚下所缚刀刃的相遇还要迅速，因此也具有坏灭的自性。其生命之“终尽”即是完结。“当思量”即是说应当思量。“以思量”（mantāya）一词，应知其为工具格用法，犹如“以智慧”（ñātāya）。“一切障”，即对一切善行的所有障碍与阻碍。

Brāhmaṇamahāsālādīnaṃ āmantanāvaṇṇanā

婆罗门大富长者等劝请释义

324. Appesakkhāti appānubhāvāti āha ‘‘pabbajitakālato paṭṭhāyā’’tiādi.

324. “少威势”即少影响力，故说“自出家时起”等。

Cakkavatti rājā viya sambhāvito.

如转轮王一般受尊重。

Mahāgovindapabbajjāvaṇṇanā

大果文达出家释义

328. Samāpattīnaṃ ājānanaṃ nāma attapaccakkhatā, sacchikiriyāti āha ‘‘na sakkhiṃsu nibbattetu’’nti.

328. 所谓了知等至，即是亲身体验、如实证知，因此（经文中）说“未能成办”。

329. Imināti ‘‘sarāmaha’’nti iminā padena. ‘‘Sarāmaha’’nti hi vadantena bhagavato mahābrahmunā kathitaṃ ‘‘tatheva ta’’nti bhagavatā paṭiññātameva jātanti. Na vaṭṭe nibbindanatthāya catusaccakammaṭṭhānakathāya abhāvato. Asati pana vaṭṭe nibbidāya virāgānaṃ asambhavo evāti āha [Pg.231] ‘‘na virāgāyā’’tiādi. Ekantameva vaṭṭe nibbindanatthāya anekākāravokāravaṭṭe ādīnavavibhāvanato.

329. “以此”，即以此“我等忆念”（sarāmaha）一词。大梵天言“我等忆念”，世尊即以“诚然如此”认可其所说。因为没有为了厌离轮回而宣说四圣谛业处，若无对轮回的厌离，则离欲绝无可能，故说“不为离欲”等。此法完全是为了厌离轮回，而以多种方式揭示了轮回的过患。

‘‘Nibbidāyā’’ti iminā padena vipassanā vuttā. Esa nayo sesesupi. Vavatthānakathāti vipassanāmagganibbānānaṃ taṃtaṃpadehi vavatthapetvā kathā. Ayamettha nippariyāyakathāti āha ‘‘pariyāyena panā’’tiādi.

“为厌离”一词，说的是观（vipassanā）。其余也是此理。分别说，指用各个词句来分辨观、道与涅槃。此处是无隐说，故言“然以隐说”等。

330. Paripūretunti bhāvanāpāripūrivasena paripuṇṇe kātuṃ, nibbattetunti attho. Brahmacariyaciṇṇakulaputtānanti ciṇṇamaggabrahmacariyānaṃ kulaputtānanti ukkaṭṭhaniddesena arahattanikūṭena desanaṃ niṭṭhapesi.

330. “令圆满”，意为通过修习的圆满而使其圆满，即“成办”之义。“已行梵行的良家子”，指已修习圣道梵行的良家子，（世尊）以阿罗汉果这一最高指示结束说法。

Abhinandanaṃ nāma sampaṭicchanaṃ ‘‘abhinandanti āgata’’ntiādīsu viya, tañcettha atthato cittassa attamanatāti āha ‘‘cittena sampaṭicchanto abhinanditvā’’ti. ‘‘Sādhu sādhū’’ti vācāya sampahaṃsanā anumodanāti āha ‘‘vācāya sampahaṃsamāno anumoditvā’’ti.

“欢喜”（abhinandanaṃ）即是领受（sampaṭicchanaṃ），犹如“欢喜来者”等。此处从意义上说是心的悦乐，故言“以心领受而欢喜”。“善哉，善哉”是以言语称扬，即是随喜（anumodanā），故言“以言语称扬而随喜”。

Mahāgovindasuttavaṇṇanāya līnatthappakāsanā.

《大果文达经》释义之幽义阐明

7. Mahāsamayasuttavaṇṇanā

7. 大集会经释义

Nidānavaṇṇanā

序论释义

331. Udānanti [Pg.232] raññā okkākena jātisambhedaparihāranimittaṃ pavattitaṃ udānaṃ paṭicca. Ekopi janapado ruḷhisaddena ‘‘sakkā’’ti vuccatīti ettha yaṃ vattabbaṃ, taṃ mahānidānavaṇṇanāyaṃ vuttanayena veditabbaṃ. Aropiteti kenaci aropite.

331. 所谓“感兴语”，是源于奥嘎咖(Okkāka)王为避免种姓混杂而发出的感兴语。至于“即使一个地方也可以用约定俗成的说法称为‘释迦’”，此处所应说明的，应当按照《大因缘经释义》中所说的方法来理解。所谓“被安立”，即是被某人安立。

Āvaraṇenāti setunā. Bandhāpetvāti paṃsupalāsapāsāṇamattikākhaṇḍādīhi āḷiṃ thiraṃ kārāpetvā.

所谓“以障碍”，即是以堤坝。所谓“使修筑”，即是让人用泥土、树叶、石头、土块等牢固地筑起堤岸。

‘‘Jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsū’’ti saṅkhepena vuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘koliyakammakarā vadantī’’tiādi vuttaṃ.

“他们因触及种姓而加剧了争吵”，为了使这简略说出的含义更清晰，才说了“拘利耶(Koliya)的工人们说”等等。

Tīṇi jātakānīti phandanajātakapathavīundriyajātakalaṭukikajātakāni dve jātakānīti rukkhadhamma vaṭṭakajātakāni.

所谓“三本生”，是指《颤动本生》(Phandanajātaka)、《地感官本生》(Pathavīundriyajātaka)和《鹌鹑本生》(Laṭukikajātaka)；所谓“二本生”，是指《树法本生》(Rukkhadhammajātaka)和《鹌鹑本生》(Vaṭṭakajātaka)。

Tenāti bhagavatā. Kalahakāraṇabhāvoti kalahakāraṇassa atthibhāvo.

“由他”即是由世尊。所谓“争吵因性”，即争吵之因的存在。

Aṭṭhāneti akāraṇe. Veraṃ katvāti virodhaṃ uppādetvā. ‘‘Kuṭhārihattho puriso’’tiādinā phandanajātakaṃ kathesi. ‘‘Duddubhāyati bhaddante’’tiādinā pathavīundriyajātakaṃ kathesi. ‘‘Vandāmi taṃ kuñjarā’’tiādinā laṭukikajātakaṃ kathesi.

所谓“在不当之处”，即是无有原因。所谓“结怨”，即是产生对立。他以“手持斧之人”等开示了《颤动本生》。他以“尊者，发出了嘟嘟吧声”等开示了《地感官本生》。他以“大象，我礼敬您”等开示了《鹌鹑本生》。

‘‘Sādhū sambahulā ñātī;

api rukkhā araññajā;

Vāto vahati ekaṭṭhaṃ, brahantampi vanappati’’nti. –

“亲族众多实为善，犹如林中之树木；狂风能倒独生树，纵然高大亦折服。”

Ādinā rukkhadhammajātakaṃ kathesi.

他以此等偈颂开示了《树法本生》。

‘‘Sammodamānā gacchanti, jālaṃ ādāya pakkhino;

Yadā te vivadissanti, tadā ehinti me vasa’’nti. –

“众鸟和合时，能携网而去；一旦彼争斗，将受我制伏。”

Ādinā vaṭṭakajātakaṃ kathesi.

他以此等偈颂开示了《鹌鹑本生》。

‘‘Attadaṇḍā [Pg.233] bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti. (su. ni. 1.941);

“执杖生怖畏，且观争斗人。我今说悚惧，如我所经历。”

Ādinā attadaṇḍasuttaṃ kathesi.

他以此等偈颂开示了《执杖经》(Attadaṇḍasutta)。

Taṃtaṃpalobhanakiriyā kāyavācāhi parakkamantiyo ‘‘ukkaṇṭhantū’’ti sāsanaṃ pesenti.

她们以身语努力行种种引诱之事，并传信说：“让他们厌离修行吧！”

Kuṇāladaheti kuṇāladahatīre patiṭṭhāya. Pucchitapucchitaṃ kathesi (jā. 2.kuṇālajātaka) ‘‘anukkamena kuṇālasakuṇarājassa pucchanappasaṅgena kuṇālajātakaṃ kathessāmī’’ti. Anabhiratiṃ vinodesi itthīnaṃ dosadassanamukhena kāmānaṃ ādīnavokārasaṃkilesavibhāvanena.

所谓“在鸠那罗湖”(Kuṇāladahe)，即是站在鸠那罗湖的岸边。他随问而说，心想：“我将依次通过鸠那罗鸟王提问的因缘而开示《鸠那罗本生》(Kuṇālajātaka)。”他通过揭示女性的过患，以及阐明欲乐的危险、过患与杂染，消除了比丘们对梵行的不喜乐。

Kosajjaṃ vidhamitvā purisathāmaparibrūhanena ‘‘uttamapurisasadisehi no bhavituṃ vaṭṭatī’’ti uppannacittā.

他们破除了懈怠，增长了大丈夫的毅力，生起心想：“我们应当成为像至上之人那样的人。”

Avissaṭṭhakammantāti arativinodanato paṭṭhāya avissaṭṭhasamaṇakammantā, aparicattakammaṭṭhānāti attho. Nisīdituṃ vaṭṭatīti bhagavā cintesīti yojanā.

所谓“未舍弃工作者”，是指从遣除不喜乐以来，未舍弃沙门的业务，意思是未离弃业处者。“可以坐下了”，应连接为“世尊如此想”。

Paduminiyanti padumassare. Vikasiṃsu guṇagaṇavibodhena. ‘‘Ayaṃ imassa…pe… na kathesī’’ti iminā sabbepi te bhikkhū tāvadeva paṭipāṭiyā āgatattā aññamaññassa lajjamānā attanā paṭividdhavisesaṃ bhagavato nārocesunti dasseti. ‘‘Khīṇāsavāna’’ntiādinā tattha kāraṇamāha.

所谓“在莲花池中”，即是在莲花湖中。他们因觉悟众功德而绽放。通过“此人对彼人……乃至……未说”这句话显示：当时所有比丘都依序前来，因彼此感到惭愧，而未将自己所证得的殊胜境界告知世尊。他以“诸漏尽者”等话语说明了那里的原因。

Osīdamatteti bhagavato santikaṃ upagatamatte. Ariyamaṇḍaleti ariyasamūhe. Pācīnayugandharaparikkhepatoti yugandharapabbatassa pācīnaparikkhepato, na bāhirakehi uccamānaudayapabbatato. Rāmaṇeyyakadassanatthanti buddhuppādapaṭimaṇḍitattā visesato ramaṇīyassa lokassa ramaṇīyabhāvadassanatthaṃ. Ullaṅghitvāti uṭṭhahitvā. Evarūpe khaṇe laye muhutteti yathāvutte candamaṇḍalassa uṭṭhitakkhaṇe uṭṭhitavelāyaṃ uṭṭhitamuhutteti uparūpari kālassa vaḍḍhitabhāvadassanatthaṃ vuttaṃ.

所谓“刚沉下”，即是刚走近世尊。所谓“在圣圈中”，即是在圣者的集会中。所谓“从东方持双山(Yugandhara)的围绕”，即是从持双山的东方范围，而非从外部高耸的乌达雅山(Udaya)。所谓“为见可喜之景”，即是为了见到此世间的可爱状态，此世间因佛陀出世而受到庄严，故尤为可爱。所谓“跃过”，即是升起。“在如是刹那、腊瓦、牟呼栗多”，这是为了显示如前述月轮升起的刹那、升起的时刻、升起的牟呼栗多，时间接连增长的状态而说。

Tathā [Pg.234] tesaṃ bhikkhūnaṃ jātiādivasena bhagavato anurūpaparivāritaṃ dassento ‘‘tatthā’’ti ādimāha.

同样地，为了显示那些比丘依其种姓等而成为世尊的相称随从，他说了“在那里”等语。

Samāpannadevatāti āsannaṭṭhāne jhānasamāpatti samāpannadevatā. Caliṃsūti uṭṭhahiṃsu. Kosamattaṃ ṭhānaṃ saddantaraṃ. Jambudīpe kira ādito tesaṭṭhimattāni nagarasahassāni uppannāni, tathā dutiyaṃ, tathā tatiyaṃ, taṃ sandhāyāha ‘‘tikkhattuṃ tesaṭṭhiyā nagarasahassesū’’ti. Te pana sampiṇḍetvā satasahassato paraṃ asītisahassāni, navasahassāni ca honti. Navanavutiyā doṇamukhasatasahassesūti navasatasahassādhikesu navutisatasahassesu doṇamukhesu. Doṇamukhanti ca mahānagarassa āyuppattiṭṭhānabhūtaṃ pādanagaraṃ vuccati. Channavutiyā paṭṭanakoṭisatasahassesūti chakoṭiadhikanavutikoṭisatasahassapaṭṭanesu. Tambapaṇṇidīpādīsu chapaṇṇāsāya ratanākaresu. Evaṃ pana nagaradoṇimukhapaṭṭanaratanākarādivibhāgena kathanaṃ taṃtaṃadhivatthāya vasantīnaṃ devatānaṃ bahubhāvadassanatthaṃ. Yadi dasasahassacakkavāḷesu devatā sannipatitā, atha kasmā pāḷiyaṃ ‘‘dasahi ca lokadhātūhī’’ti vuttanti āha ‘‘dasasahassa…pe… adhippetā’’ti, tena sahassilokadhātu idha ‘‘ekā lokadhātū’’ti vuttāti veditabbaṃ.

所谓“已得等至天神”(Samāpannadevatā)，即是在附近处已得禅那等至的天神。所谓“动摇”，即是站起。“一俱卢舍(kosa)的距离”是另一个词。据说在瞻部洲(Jambudīpa)，起初有六万三千座城市生起，第二次、第三次也同样，针对此而说“在三遍六万三千座城市中”。而它们合计起来，则是一十八万九千。所谓“在九十九百千个多那目佉(doṇamukha)中”，即是在九百九十万个多那目佉中。而所谓“多那目佉”，是指作为大城市生命所依之地的足城。所谓“在九十六百千俱胝个海港(paṭṭana)中”，即是在九十百千俱胝之上再加六俱胝的海港中。在铜鍱洲(Tambapaṇṇidīpa)等处有五十六座宝矿。像这样以城市、多那目佉、海港、宝矿等来分别叙述，是为了显示居住在各个地方的天神数量众多。假如是一万个轮围世界的天神前来集会，那么为何在圣典中说“从十个世界界”呢？答曰：他说“一万……乃至……是此意”。由此当知，此处一个千世界被称为“一个世界界”。

Lohapāsādeti ādito kate lohapāsāde. Brahmaloketi heṭṭhime brahmaloke. Yadi tā devatā evaṃ nirantarā, pacchā āgatānaṃ okāso eva na bhaveyyāti codanaṃ sandhāyāha ‘‘yathā kho panā’’tiādi. Suddhāvāsakāyaṃ upapannā suddhāvāsakāyikā, tāsaṃ pana yasmā suddhāvāsabhūmi nivāsaṭṭhānaṃ, tasmā vuttaṃ ‘‘suddhāvāsavāsīna’’nti. Āvāsāti āvāsanaṭṭhānabhūtā, devatā pana orambhāgiyānaṃ, itaresañca saṃyojanānaṃ samucchindanena suddho āvāso etesanti suddhāvāsā.

所谓“在铜殿(Lohapāsāda)”，即是在最初建造的铜殿。所谓“在梵天界(Brahmaloka)”，即是在下层梵天界。“如果那些天神如此密集，后来者就没有空间了”——针对此质难，他说了“然而，正如……”等。生于净居天(Suddhāvāsa)身者为净居天众。又因净居地是他们的住所，故说“居住于净居天者”。所谓“住所”(āvāsa)，即是作为居住之处。而天神们因断尽了下分结及其他结，他们的住处是清净的，故名“净居天”。

332. Puratthimacakkavāḷamukhavaṭṭiyaṃ otari aññattha okāsaṃ alabhamāno. Evaṃ sesāpi. Buddhānaṃ abhimukhamaggo buddhavīthi. Yāva cakkavāḷā ottharituṃ ovarituṃ na sakkā. Pahaṭabuddhavīthiyāvāti buddhānaṃ santikaṃ upasaṅkamantehi tehi devabrahmehi vaḷañjitavīthiyāva. Samiti saṅgati sannipāto samayo, mahanto samayo mahāsamayoti āha ‘‘mahāsamūho’’ti[Pg.235]. Pavaddhaṃ vanaṃ pavananti āha ‘‘vanasaṇḍo’’ti. Devaghaṭāti devasamūhā.

332. 有天神因在别处找不到空间，而降落在东方轮围山(cakkavāḷa)的边缘。其余天神也是如此。朝向诸佛的道路是佛道(buddhavīthi)。无法遍覆乃至轮围山。所谓“在所行走的佛道上”，即是在那些前来拜见佛陀的天神和梵天们所行走的道路上。集会(samiti)、会合(saṅgati)、聚集(sannipāta)即是集会(samaya)，大的集会即是大会(mahāsamaya)，故说“大集会”(mahāsamūha)。增长的林即是茂林(pavana)，故说“林薮”(vanasaṇḍa)。所谓“天众”(devaghaṭā)，即是天神的集会。

Samādahaṃsūti samādahitaṃ lokuttarasamādhinā suṭṭhu appitaṃ akaṃsu, yathāsamāhitaṃ pana samādhinā yojitaṃ nāma hotīti vuttaṃ ‘‘samādhinā yojesu’’nti. Sabbesaṃ gomuttavaṅkādīnaṃ dūrasamūhanitattā sabbe…pe… akariṃsu. Nayati asse etehīti nettāni, yottāni. Avīthipaṭipannānaṃ assānaṃ vīthipaṭipādanaṃ rasmiggahaṇena pahotīti ‘‘sabbayottāni gahetvā acodento’’ti vatvā taṃ pana acodanaṃ avāraṇaṃ evāti āha ‘‘acodento avārento’’ti.

所谓“使心安定”，即是以出世间定善加安止，犹如以定调御，故说“以定调御之”。因远离了一切如牛尿般的弯曲等，他们使一切心念……乃至……正直。“用此引导马”，故为引导具(nettāni)，即缰绳(yottāni)。对于未入正道的马，通过执持缰绳即能使其走上正道，故说“执持所有缰绳而不驱策”，而此不驱策即是不妨碍，故说“不驱策，不妨碍”。

Yathā khīlaṃ bhittiyaṃ vā bhūmiyaṃ vā ākoṭitaṃ dunnīharaṇaṃ, yathā ca palighaṃ nagarappavesanivāraṇaṃ, yathā ca indakhīlaṃ gambhīranemi sunikhātaṃ dunnīharaṇaṃ, evaṃ rāgādayo sattasantānato dunnīharaṇā, nibbānanagarappavesanivāraṇā cāti te ‘‘khīlaṃ, palighaṃ, indakhīla’’nti ca vuttā. Taṇhāejāya abhāvena anejā paramasantuṭṭhabhāvena cātuddisattā appaṭihatacārikaṃ caranti.

譬如木桩(khīla)敲入墙壁或地里而难以拔出，譬如门闩(paligha)能阻止进入城市，譬如帝释柱(indakhīla)深基深埋而难以拔出，同样地，贪等烦恼也难以从有情相续中拔除，并且能阻止进入涅槃之城，因此它们被称为“木桩”、“门闩”和“帝释柱”。因无贪爱之动摇而无所动摇，因至上满足的状态而遍行四方，他们游行无碍。

Gatāseti gatā eva, na pana gamissanti pariniṭṭhitasaraṇagamanattāti. Lokuttarasaraṇagamanaṃ adhippetanti āha ‘‘nibbematikasaraṇagamanena gatā’’ti. Te hi niyamena apāyabhūmiṃ na gamissanti, devakāyañca paripūressanti. Ye pana lokiyena saraṇagamanena buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ, sati ca paccayantarasamavāye pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantīti ayamettha attho.

所谓“已去者”，即是确实已去，而非将去，因为他们的归依已经完成。此中意指出世间的归依，故说“以无惑的归依而去”。他们确定不会去向恶趣，且将充满天众。而那些以世间的归依而归依佛陀者，他们虽不会去向恶趣，但在有其他因缘聚合时，舍弃人身后，也将充满天众，此是此处的含义。

Devatāsannipātavaṇṇanā

天神集会释义

333. Etesanti devatāsannipātānaṃ. Idānīti imasmiṃ kāle. Buddhānanti aññesaṃ buddhānaṃ abhāvā. Cittakallatā cittamaddavaṃ.

333. “此等的”(Etesaṃ)是指天神们的集会。“现在”(idāni)是指在这个时候。“诸佛的”(Buddhānaṃ)：因为（当时）没有其他的佛。“心的适宜性”(cittakallatā)是指心的柔软。

Kiṃ pana bhagavatāva mahante devatāsamāgame tesaṃ nāmagottaṃ kathetuṃ sakkāti? Āma sakkāti dassetuṃ ‘‘buddhā nāma mahantā’’tiādi vuttaṃ. Tattha diṭṭhanti rūpāyatanamāha, sutanti saddāyatanaṃ, mutanti sampattaggāhiindriyavisayaṃ gandharasaphoṭṭhabbāyatanaṃ, viññātanti vuttāvasesaṃ sabbaṃ [Pg.236] ñeyyaṃ, pattanti pariyesitvā, apariyesitvā vā sampattaṃ, pariyesitanti pattaṃ, appattaṃ vā pariyiṭṭhaṃ. Anuvicaritaṃ manasāti kevalaṃ manasā ālocitaṃ. Katthaci nīlādivasena vibhattarūpārammaṇeti abhidhamme (dha. sa. 615) ‘‘nīlaṃ pītaka’’ntiādinā vibhatte yattha katthaci rūpārammaṇe kiñci rūpārammaṇaṃ vā na atthīti yojanā. Bherisaddādivasenāti etthāpi eseva nayo. Yanti yaṃ ārammaṇaṃ. Etesanti buddhānaṃ.

然而，世尊能在大天神集会中说出他们的名号吗？确实能。为了显示这一点，所以说了“诸佛实为伟大”等。于此，“所见”是指色处；“所闻”是指声处；“所觉”是指香、味、触处，即通过接触所领纳的根境；“所识”是指上述之外的一切所知。“所得”是指通过寻求或不寻求而获得的；“所求”是指已得或未得而去寻求的。“以意随寻”是指仅仅以意考量。关于“在任何以青等方式区分的色所缘中”，此句应作如下理解：如在阿毗达摩（《法集论》615）中以“青、黄”等方式所区分，在任何色所缘中，都没有任何（其他的）色所缘。“以鼓声等方式”一句，道理也是如此。“何”是指任何所缘。“此等”是指诸佛。

Idāni yathāvuttamatthaṃ pāḷiyā samatthetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tadā jānanakiriyāya apariyositabhāvadassanatthaṃ ‘‘jānāmī’’ti vatvā yasmā yaṃ kiñci neyyaṃ nāma, sabbaṃ taṃ bhagavatā aññātaṃ nāma natthi, tasmā vuttaṃ ‘‘tamahaṃ abbhaññāsi’’nti.

现在，为了用经文来证实前述之义，所以说了“如所说”等。当时，为了显示知的行为尚未结束，先说了“我知”；因为凡是任何所应知者，没有什么是世尊所不知的，因此说了“我已了知彼”。

Na olokenti payojanābhāvato. Viparītā ‘‘na kammāvaraṇena samannāgatā’’tiādinā nayena vuttā. ‘‘Yassa maṅgalā samūhatā’’ti (su. ni. 362) ārabhitvā ‘‘rāgaṃ vinayetha mānusesu dibbesu kāmesu cā’’tiādinā (su. ni. 363) ca rāganiggahakathābāhullato sammāparibbājanīyasuttaṃ rāgacaritānaṃ sappāyaṃ, ‘‘piyamappiyabhūtā kalaha vivādā paridevasokā sahamaccharā cā’’tiādinā (su. ni. 869; mahāni. 98) kalahādayo yato dosato samuṭṭhahanti, so ca doso yato piyabhāvato, so ca piyabhāvo yato chandato samuṭṭhahanti, iti phalato, kāraṇaparamparato ca dose ādīnavavibhāvanabāhullato kalahavivādasuttaṃ (su. ni. 869; mahāni. 98) dosacaritānaṃ sappāyaṃ –

他们不看是因为没有必要。与此相反的情况，是以“不具足业障”等方式所说。从“彼之吉兆已根除”（《经集》362）开始，到“应于人中及天上的欲乐调伏贪欲”（《经集》363）等，由于大量宣说降伏贪欲之法，所以《正遍行经》适合贪行者；由于“喜爱与不喜爱而有争斗、争论、悲伤、忧愁及悭吝”等（《经集》869；《大义释》98），争斗等从嗔而生起，而嗔又从喜爱生起，喜爱又从欲求生起，如此从结果及一连串的原因，大量开显嗔的过患，所以《争斗争论经》（《经集》869；《大义释》98）适合嗔行者；

‘‘Appañhi etaṃ na alaṃ samāya,Duve vivādassa phalāni brūmi;

Etampi disvā na vivādayetha,Khemābhipassaṃ avivādabhūmi’’nti. (su. ni. 902;

mahāni. 131) –

“这确实是微不足道的，不足以带来平息。我说争论有两种结果。见到此点后，人们不应争论，而应向往那安稳的无诤之地。”（《经集》902；《大义释》131）

Ādinā nayena sammohavidhamanato, paññāparibrūhanato ca mahābyūhasuttaṃ mohacaritānaṃ sappāyaṃ –

以如是等方式，因其能破除痴迷、增长智慧，故《大庄严经》适合痴行者；

‘‘Parassa [Pg.237] ce dhammaṃ anānujānaṃ,Bālo, mago hoti nihīnapañño;

Sabbeva bālā sunihīnapaññā,Sabbevime diṭṭhiparibbasānā’’ti. (su. ni. 886;

mahāni. 115) –

“若不认可他人之法，他便是愚人、野兽、智慧低劣者；所有不认可他人之法者，都是智慧非常低劣的愚人，他们全都执著于自己的见解。”（《经集》886；《大义释》115）

Ādinā nayena sandiṭṭhiparāmāsitāpanayanamukhena savisayesu diṭṭhiggahaṇesu visaṭavitakkavicchindanavasena pavattattā cūḷabyūhasuttaṃ vitakkacaritānaṃ sappāyaṃ –

以如是等方式，以去除对自见的执取为门径，通过断除在关于各种对象的见取中散乱的寻，故如此开演的《小庄严经》适合寻行者；

‘‘Mūlaṃ papañcasaṅkhāya (iti bhagavā),Mantā asmīti sabbaṃ uparundhe;

Yā kāci taṇhā ajjhattaṃ,Tāsaṃ vinayā sadā sato sikkhe’’ti. (su. ni. 922;

mahāni. 151) –

“（世尊说：）了知者应断除虚妄分别之根，即一切‘我是’之念。对于内在生起的任何渴爱，为了调伏它们，应当恒常具念地修学。”（《经集》922；《大义释》151）

Papañcasaṅkhāya mūlaṃ avijjādikilesajātaṃ asmīti pavattamānañcāti sabbaṃ mantā paññāya uparundheyya. Yā kāci ajjhattaṃ rūpataṇhādibhedā taṇhā uppajjeyya, tāsaṃ vinayā vūpasamāya sadā sato upaṭṭhitassati hutvā sikkheyyāti evamādi upadesassa saddhova bhājanaṃ. Tassa hi so atthāvahoti tuvaṭṭakasuttaṃ saddhācaritānaṃ sappāyaṃ –

“虚妄分别(papañcasaṅkhā)之根”，即无明等诸烦恼，以及“我是”这种持续生起的妄念，了知者应以智慧断除这一切。无论内在生起何种渴爱，如对色的渴爱等，都应为了调伏、平息它们，恒常安住正念而修学。如此的教导，唯有具信者堪为法器，因为这对他有益。因此《速行经》(Tuvaṭṭakasutta)适合信行者；

‘‘Vītataṇho purā bhedā (iti bhagavā),Pubbamantamanissito;

Vemajjhe nupasaṅkheyyo,Tassa natthi purakkhata’’nti. (su. ni. 855;

mahāni. 84) –

“（世尊说：）在身体败坏前就已离贪，不依赖于前际，在中间亦不可被称量，他没有未来要追求的目标。”（《经集》855；《大义释》84）

Yo sarīrabhedato pubbeva pahīnataṇho, tato eva atītaddhasaññitaṃ purimakoṭṭhāsaṃ taṇhānissayena anissito, vemajjhe paccuppannepi addhani ‘‘ratto’’tiādinā upasaṅkhātabbo, tassa arahato taṇhādiṭṭhipurakkhārānaṃ abhāvā anāgate addhani kiñci purakkhataṃ natthīti ādinā evaṃ gambhīrakathābāhullato pūrābhedasuttaṃ (su. ni. 855; mahāni. 84) buddhicaritānaṃ sappāyanti katvā vuttaṃ ‘‘atha nesaṃ sappāyaṃ …pe… vavatthapetvā’’ti. Manasākāsīti evaṃ cariyāya vasena manasi katvā puna taṃ sadisaṃ attano [Pg.238] desanānikkhepayogyatāvasena manasi akāsi. Attajjhāsayena nu kho jāneyyāti parajjhāsayādiṃ anapekkhitvā mayhaṃyeva ajjhāsayena āraddha desanaṃ jāneyya nu kho. Parajjhāsayenāti sannipatitāya parisāya kassaci ajjhāsayena. Aṭṭhuppattikenāti idha samuṭṭhitaaṭṭhuppattiyā. Pucchāvasenāti kassaci pucchantassa pucchāvasena. Āraddhadesanaṃ jāneyyāti. ‘‘Sace paccekabuddho bhaveyyā’’ti idaṃ imesaṃ suttānaṃ desanāya pucchā paccekabuddhānaṃ bhāriyā, avisayā cāti dassanatthaṃ vuttaṃ. Tenāha ‘‘sopi na sakkuṇeyyā’’ti.

凡于身坏前即已断除渴爱者，因此不依赖渴爱于名为“前际”的过去时；在名为“中间”的现在时，亦不应以“贪者”等来称量他；那位阿罗汉，因无渴爱、邪见等主导，于未来时亦无任何主导者。由于如此广说深奥之法，故《身坏前经》（《经集》855；《大义释》84）适合慧行者(buddhicarita)。因此说“然而对他们适宜的……乃至……确定之后”。“作意”是说：如此依其行持而作意，复又依自己说法时机的适宜性而作意。“是否应依自意而知？”是说：不顾及他人的意向等，是否应了知仅依我自己的意向而开始的说法？“依他意”是指依与会大众中某人的意向。“依事缘”是指依此处生起的事缘。“依提问”是指依某位提问者的提问。应知所发起的说法。“若有独觉佛(paccekabuddha)”一句，是为了显示，对这些经的说法所作的提问，对独觉佛们是沉重的负担，且非其境界。因此说“他也不能”。

Ettha ca yasmā na anumatipucchā, kathetukamyatāpucchā vā yuttā, atha kho diṭṭhasaṃsandanapucchāsadisī vā vimaticchedanapucchāsadisī vā pucchā yuttā, tāva puggalajjhāsayavasena pavattitā nāma honti, na yathādhammavasena, tattha yadi bhagavā tathā sayameva pucchitvā sayameva vissajjeyya, suṇantīnaṃ devatānaṃ sammoho bhaveyya ‘‘kiṃ nāmetaṃ bhagavā paṭhamaṃ evamāha, punapi evamāhā’’ti, andhakāraṃ paviṭṭhā viya honti, tasmā vuttaṃ ‘‘evaṃ petā devatā na sakkhissanti paṭivijjhitu’’nti. Yathādhammadesanāyaṃ pana kathetukamyatāvasena pucchanena sammoho hotīti. Sūriyo uggatoti āha devasaṅgho āsannatarabhāvena obhāsassa vipulauḷārabhāvato. Ekissā lokadhātuyāti sutte (dī. ni. 3.161; ma. ni. 3.129; a. ni. 1.277; vibha. 809; netti. 57; mi. pa. 5.1.1) āgatanayena sabbattheva pana apubbaṃ acarimaṃ dve buddhā na honteva. Tenevāha – ‘‘anantāsu…pe… addasā’’ti.

在此，由于征求同意的提问或表达欲说的提问皆不适宜，而适宜的是类似于对照见解的提问或断除疑惑的提问，这些提问是依个人(puggala)意向而发起的，并非依法而发起。于此，若世尊自问自答，听法的诸天就会困惑：“为何世尊先这样说，后又那样说？”他们会如入暗夜。因此说：“这样，那些天神将无法了悟。”然而，在依法说法时，若因欲说而提问，也会产生困惑。天神众说“太阳已升起”，是因为他们非常靠近，光明广大庄严。“在一个世界体系(lokadhātu)中”：如经中所说，在任何地方，绝不会有两位佛陀不先不后地同时出现。因此他说：“在无量……乃至……他看见。”

Gāthāyaṃ pucchāmīti nimmitabuddho bhagavantaṃ pucchituṃ okāsaṃ kārāpesi. Muninti buddhamuniṃ. Pahūtapaññanti mahāpaññaṃ. Tiṇṇanti caturoghatiṇṇaṃ. Pāraṅgatanti nibbānappattaṃ, sabbassa vā ñeyyassa pāraṃ pariyantaṃ gataṃ. Parinibbutaṃ saupādisesanibbānavasena. Ṭhitattanti avaṭṭhitacittaṃ lokadhammehi akampaneyyatāya. Nikkhamma gharā panujja kāmeti vatthukāme panūditvā gharāvāsā nikkhamma. Kathaṃ bhikkhu sammā so loke paribbajeyyāti so bhikkhu kathaṃ sammā paribbajeyya gaccheyya vihareyya, anupalitto hutvā lokaṃ atikkameyyāti attho.

“我以偈颂问”：化佛(nimmitabuddha)请求世尊允许提问。“牟尼(muni)”是指佛陀牟尼。“广慧者”是指大智慧者。“已度者”是指已度四瀑流(caturogha)者。“到彼岸者(pāraṅgata)”是指已达涅槃，或已达一切所知之彼岸、终极者。“已般涅槃者(parinibbuta)”是指通过有余依涅槃(saupādisesanibbāna)。“自安住者(ṭhitatta)”是指心已确立，不为世间八法(lokadhamma)所动摇。“离家除欲乐”是指舍弃欲乐之物，从在家生活出家。“彼比丘如何于世间正遍行？”其义为：彼比丘如何正确地遍行、行、住，而不受染污地超越世间？

334. Silokaṃ anukassāmīti [Pg.239] ettha siloko nāma pādasamudayo, isīhi vuccamānā gāthātipi vuccati. Pādova niyatavaṇṇānupubbikānaṃ padānaṃ samūho, taṃ silokaṃ anukassāmi pavattayissāmīti atthoti āha ‘‘akkhara…pe… pavattayissāmī’’ti. Yatthāti adhikaraṇe bhummaṃ. Āmeḍitalopenāyaṃ niddesoti āha ‘‘yesu yesu ṭhānesū’’ti. Bhummāti bhūmipaṭibaddhanivāsā. Taṃ taṃ nissitā taṃ taṃ ṭhānaṃ nissitavanto nissāya vasamānā, tehi saddhiṃ silokaṃ anukassāmīti adhippāyo. ‘‘Ye sitā girigabbhara’’nti iminā tesaṃ vivekavāsaṃ dasseti, ‘‘pahitattā samāhitā’’ti iminā bhāvanābhiyogaṃ.

334. “我将引述诗颂”：于此，“诗颂”(siloka)是指句的集合，也被称为仙人所说的“偈”(gāthā)。“句”(pāda)是具有固定音节序列的词的集合。“我将引述、宣说该诗颂”是其义，故说“字母……乃至……我将宣说”。“于何处”(yattha)是处格用法。“这是通过省略重复词而作的指示”，故说“于一一处”。“地居者”(Bhummā)是指居住于地者。“他们依止于此或彼处”，即依止于此或彼处而住，意为“我将与他们一同引述诗颂”。“彼等依止于山窟”一句，显示了他们独住；“已策励自身、得禅定”一句，则显示了他们勤修禅定。

Bahujanā pañcasatasaṅkhyattā. Paṭipakkhābhibhavanato, tejussadatāya ca sīhā viya pavivittatāya nilīnā. Ekattanti ekībhāvaṃ. Odātacittā hutvā suddhāti arahattamaggādhigamena pariyodātacittā hutvā suddhā, na kevalaṃ sarīrasuddhiyāva. Vippasannāti ariyamaggappasādena visesato pasannā. Cittassa āvilabhāvakarānaṃ kilesānaṃ abhāvena anāvilā.

众人，其数为五百。因能战胜敌对者，且因威势，他们如狮子般独处隐居。一性即是合一的状态。“心已清净而纯净”是指通过证得阿罗汉道，心已遍净而纯净，不仅是身体的清净。“极清明”是指因圣道的净信而特别清明。因无导致心混浊的诸烦恼，故无扰乱。

Bhikkhū jānitvāti bhinnakilese bhikkhū ‘‘ime dibbacakkhunā ete devakāye passantīti jānitvā. Savanante jātattāti dhammassavanapariyosāne ariyajātiyā jātattā. Idaṃ sabbanti idaṃ ‘‘bhiyyo pañcasate’’tiādikaṃ sabbaṃ.

“比丘们了知”是指已断烦恼的比丘们了知：“他们以天眼看见那些天众”。“闻法结束时出生”是指在听闻法义结束时，以圣者之生而出生。“这一切”是指“超过五百”等这一切。

Tadatthāya vīriyaṃ kariṃsūti dibbacakkhuñāṇābhinīhāravasena vīriyaṃ ussāhaṃ akaṃsu. Tenāha ‘‘na taṃ tehī’’tiādi. Sattarinti ta-kārassa ra-kārādesaṃ katvā vuttaṃ, sattatinti attho. ‘‘Sahassa’’nti pana anuvattati, sattatiyogena bahuvacanaṃ. Tenāha ‘‘eke sahassaṃ. Eke sattatisahassānī’’ti.

“为彼义而精进”是指为求天眼智之愿而发起精进努力。因此说“非由彼等……”等。“七十”(sattari)是把ta音变成ra音而说，意思是“七十”(sattati)。而“千”字是沿用，与“七十”结合为复数。因此说“有些一千，有些七万”。

Anantanti antarahitaṃ, taṃ pana ativiya mahantaṃ nāma hotīti āha ‘‘vipula’’nti.

“无边”是指没有间断。又说它确实极其巨大，故称为“广大”。

Avekkhitvāti ñāṇacakkhunā visuṃ visuṃ avekkhitvā ‘‘vavatthitvānā’’tipi paṭhanti, so evattho. Taṃ avekkhanaṃ nicchayakaraṇaṃ hotīti āha ‘‘vavatthapetvā’’ti. Pubbe vuttagāthāsu tatiyagāthāya pacchimaddhaṃ, catutthagāthāya purimaddhañca sandhāyāha ‘‘pubbe vuttagāthamevā’’ti.

“观察后”即以智慧之眼一一观察，也有读作“确定后”的，其义相同。此观察是作决断，因此说“确定”。针对先前所说诸偈中第三偈的后半部分和第四偈的前半部分，而说“就是先前所说的偈颂”。

Vijānanampi [Pg.240] dassanaṃ evāti āha ‘‘passatha olokethā’’ti. Vācāyatapavattitabhāvato ‘‘anupaṭipāṭiyāva kittayissāmī’’ti vadati.

了知也是现见，因此说“你们看，你们观视”。由于言语是依次第而生起，所以说“我将依序宣说”。

335. Satta sahassāni saṅkhāyāti satta sahassā. Yakkhāyevāti yakkhajātikā eva. Ānubhāvasampannāti mahesakkhā. Iddhimantoti vā mahānubhāvā. Jutimantoti mahappabhā. Vaṇṇavantoti atikkantavaṇṇā. Yasassinoti mahāparivārā ceva patthaṭakittisaddā ca. Samiti-saddo samīpatthoti adhippāyenāha ‘‘bhikkhūnaṃ santika’’nti.

335. “其数为七千”即七千。“皆为夜叉”即皆为夜叉种类。“具威力者”即有大势力者。“具神通者”或有大威力者。“具光明者”即有大光辉者。“具色美者”即有超胜的容色者。“有名望者”即有大眷属且声名远播者。“集会”一词有“附近”之义，以此意而说“在诸比丘跟前”。

Hemavatapabbateti himavato samīpe ṭhitapabbate.

“在雪山”是指在位于喜马拉雅山附近的山上。

Ete sabbepīti ete sattasahassā kāpilavatthavā, chasahassā hemavatā, tisahassā sātāgirāti yathāvuttā sabbepi soḷasasahassā.

这些全都是指：七千来自迦毗罗卫(Kāpilavatthu)，六千来自雪山，三千来自萨达吉拉，如是所说总共一万六千。

Rājagahanagareti rājagahanagarassa samīpe. Tanti kumbhīraṃ.

“在王舍城”即在王舍城附近。那是金毗罗(Kumbhīra)夜叉。

336. Kāmaṃ pācīnadisaṃ pasāsati, tathāpi catūsupi disāsu saparivāradīpesu catūsupi mahādīpesu gandhabbānaṃ jeṭṭhako, kathaṃ? Sabbe te tassa vase vattanti. Kumbhaṇḍānaṃ adhipatītiādīsupi eseva nayo.

336. 诚然，他统治东方，但在四方及其环绕的岛屿，在四大洲中，他仍是乾闼婆(Gandhabba)的统领。何以故？因为他们都在他的控制之下。“鸠槃荼(Kumbhaṇḍa)的主宰”等也是同样的道理。

Tassāpi viruḷhassa. Tādisāyevāti dhataraṭṭhassa puttasadisā eva puthutthato, nāmato, balato, iddhiādivisesato ca.

对于那位增长天王(Virūḷha)也是如此。“就像那样”是指在数量、名称、力量、神通等特质方面，都与持国天王的儿子们相似。

Sabbasaṅgāhikavasenāti dasasahassilokadhātuyā paccekaṃ cattāro cattāro mahārājānoti tesaṃ sabbesaṃ saṅgaṇhanavasena. Tenāha ‘‘ayañcetthā’’tiādi.

“以总摄一切的方式而言”是指在万千世界系统中，每一世界各有四大天王，这是以总摄所有这些天王的方式而言。因此说“此中……”等。

Caturo disāti catūsu disāsu. Caturo disā jalamānā samujjalantā obhāsentā. Yadi evaṃ mahatiyā parisāya āgatānaṃ kathaṃ kāpilavatthave vane ṭhitāti āha ‘‘te panā’’tiādi.

“四方”即在四方。四方燃烧、炽盛、照耀。若有如此庞大的会众前来，他们如何能安住在迦毗罗卫(Kāpilavatthu)的林中？因此说“然而他们……”等。

337. Tesaṃ mahārājānaṃ dāsāti yojanā. Māyāya yuttā, tasmā māyāvino. Vañcanaṃ etesu atthi, vañcane vā niyuttāti vañcanikā. Kerāṭiyasāṭheyyenāti nihīnasaṭhena kammena. Māyā etesaṃ atthīti [Pg.241] māyā, te ca paresaṃ vañcanatthaṃ yena māyākaraṇena ‘‘māyā’’ti vuttā, taṃ dassento ‘‘māyākārakā’’ti āha.

337. 应连接为“那些大天王的奴仆”。他们与幻术相应，因此是幻术师(māyāvino)。他们有欺骗，或致力于欺骗，因此是欺骗者(vañcanikā)。“以狡猾的欺诈”是指以卑劣的欺诈行为。他们有幻术(māyā)，故被称为“幻术师”(māyā)。为了表明他们为了欺骗他人而行使幻术，故说他们是“行幻术者”(māyākārakā)。

Ettakā dāsāti ettakā kuṭeṇḍuādikā nighaṇḍupariyosānā aṭṭhamahārājānaṃ dāsā.

“如此多的奴仆”是指从拘文荼(Kuṭeṇḍu)开始到尼犍度(Nighaṇḍu)结束，这些都是八大天王的奴仆。

Devarājānoti devā hutvā taṃtaṃdevakāyassa rājāno. Citto ca seno ca cittaseno cāti tayo ete devaputtā pāḷiyaṃ ekasesanayena vuttāti āha ‘‘citto cā’’tiādi.

“诸天王”是指投生为天，并且是各个天界的统治者。质多(Citto)、塞那(Seno)和质多塞那(Cittaseno)，这三位天子在巴利文中是用“单存”(ekasesa)的语法方式来说的，因此说“质多……”等。

Bhikkhusaṅgho samito sannipatito etthāti bhikkhusaṅghasamiti, imaṃ vanaṃ.

比丘僧团于此集合、聚集，故名“比丘僧团集会”，指的是这片森林。

338. Nāgasadahavāsikāti nāgasadahanivāsino. Tattheko kira nāgarājā, cirakālaṃ vasato tassa parisā mahatī paramparāgatā atthi, taṃ sandhāyāha ‘‘tacchakanāgaparisāyā’’ti.

338. “那伽湖的居民”（Nāgasadahavāsikā）即居住在那伽湖（Nāgasadaha）的人。据说那里有一位龙王，他已长久居住，拥有庞大且代代相传的眷属，就此而说“与德叉迦（Tacchaka）龙的眷属”。

Yamunavāsinoti yamunāyaṃ vasanakanāgā. Nāgavohārenāti hatthināgavohārena.

“亚穆纳的居民”（Yamunavāsino）是指居住在亚穆纳河（Yamunā）的龙。“以龙的称谓”（Nāgavohārena）是指如称呼“象龙”那样的称谓。

Vuttappakāreti kambalassatare ṭhapetvā itare vuttappakāranāgā. Lobhābhibhūtāti āhāralobhena abhibhūtā. Dibbānubhāvatāti dibbānubhāvato, dibbānubhāvahetu vā dibbā. ‘‘Citrasupaṇṇā’’ti nāmaṃ vicitrasundarapattavantatāya.

“如所说类型”（Vuttappakāre）是指除了迦摩跋罗（Kambala）和阿说他罗（Assatara）之外，其他如前所说类型的龙。“被贪婪所征服”（Lobhābhibhūtā）是指被对食物的贪婪所征服。“以天神威力”（Dibbānubhāvatā）是指源于天神威力，或因天神威力之故而为天神。“彩翼金翅鸟”（Citrasupaṇṇā）之名，是因其拥有多彩美丽的翅膀。

Upavhayantāti upecca kathentā. Kākolūkaahinakulādayo viya aññamaññaṃ jātisamudāgataverāpi samānā mittā viya…pe… haṭṭhatuṭṭhacittā aññamaññasminti adhippāyo. Buddhaṃyeva te saraṇaṃ gatā ‘‘buddhānubhāveneva mayaṃ aññamaññasmiṃ mettiṃ paṭilabhimhā’’ti.

“前来呼唤”（Upavhayantā）是指走近交谈。犹如乌鸦与猫头鹰、蛇与那拘罗（nakula）等，即使因与生俱来的仇恨而互相敌对，也像朋友一样……心意欢喜愉悦，对彼此友善，这是其含义。他们正是以佛陀为归宿，认为：“我们正是因佛陀的威力，才在彼此间获得了慈爱”。

339. Bhātaroti methunabhātaro. Tenāha ‘‘sujāya asurakaññāya kāraṇā’’ti.

339. “兄弟”（Bhātaro）是指姻亲兄弟。因此说：“因为阿修罗女苏阇（Sujā）的缘故”。

Tesūti asuresu. Kālakañcāti evaṃ nāmā. Mahābhismāti bhiṃsanakamahāsarīrā. Abhabbāti sammattaniyāmaṃ okkamituṃ na bhabbā acchandikattā tādisassa chandasseva abhāvato.

“在他们之中”（Tesu）即在阿修罗之中。“迦罗迦”（Kālakañcā）是他们的名字。“大可畏”（Mahābhismā）是指有恐怖的巨大身体。“不能”（Abhabbā）是指因无意欲，因无那样的意欲之故，他们不能进入正性决定。

Balino [Pg.242] mahāasurassa abbhatītattā tassa putte eva kittento bhagavā ‘‘satañca baliputtāna’’nti ādimāha. So kira sukhumaṃ attabhāvaṃ māpetvā upagacchi.

由于强大的阿修罗跋利（Bali）已经去世，世尊因此只称扬他的儿子们，说了“以及跋利的一百个儿子”等语。据说他变化出微细的自身前来。

340. Kammaṃ katvāti parikammaṃ katvā. Nibbattāti upacārajjhānena nibbattā. Appanājhānena pana nibbattā brahmāno honti, te parato vakkhati ‘‘subrahmā’’tiādinā (dī. ni. 2.341), ayañca kāmāvacaradevatā vuccati. Tenevāha – ‘‘mettākaruṇākāyikāti mettājhāne ca karuṇājhāne ca parikammaṃ katvā nibbattadevā’’ti. Mettājhāne karuṇājhāneti mettājhānanimittaṃ karuṇājhānanimittaṃ, tadatthanti attho.

340. “作业”（Kammaṃ katvā）是指作预备修习。“生起”（Nibbattā）是指由近行定生起。然而，由安止定生起的则是梵天，后文会以“善梵天”等词语来说明，此处所说的是欲界天神。因此说：“慈身天、悲身天”是指修习慈定和悲定，通过预备修习而生起的天神。“在慈定、悲定中”是指以慈定之相、悲定之相为目标，这是其含义。

Te āpodevādayo yathāsakaṃ vaggavasena ṭhitattā dasadhā ṭhitā. Yāva karuṇākāyikā dasa devakāyā. Nānattavaṇṇāti nānāsabhāvavaṇṇavanto.

水天等因为依各自的组别而住，故有十种。直到悲身天，共有十组天众。“种种色”（Nānattavaṇṇā）是指拥有种种自性的色相。

Veṇḍudevatāti veṇḍu nāma devatā, evaṃ sahali devatā. Asamadevatā, yamakadevatāti ‘‘dve ayaniyo’’ti vadanti, tappamukhā dve devanikāyāti. Candassūpanisā devā candassa upanissayato vattamānā tassa purato ca pacchato ca passato ca dhāvanakadevā. Tenāha ‘‘candanissitakā devā’’ti. Sūriyassūpanisā, nakkhattanissitāti etthāpi eseva nayo. Kevalaṃ vātavāyanahetavo devatā vātavalāhakā. Tathā kevalaṃ abbhapaṭalasañcaraṇahetavo abbhavalāhakā. Uṇhappavattihetavo uṇhavalāhakā. Vassavalāhakā pana pajjunnasadisāti. Te idha na vuttā. Vasudevatā nāma eko devanikāyo, tesaṃ pubbaṅgamattā vāsavo, sakko.

文荼天（Veṇḍu）就是名为文荼的天神，娑诃利天（Sahali）也是如此。阿萨摩天（Asama）和双生天（Yamaka），人们称之为“二道”，是以他们为首的两类天神众。月近行天是依止于月亮而存在的天神，是那些在月亮前面、后面和周围奔跑的天神，所以说“依月而住的天神”。日近行天、依星宿而住的天神，这里的道理也是一样的。纯粹因风吹而有的天神是风云天。同样，纯粹因云层移动而有的天神是浮云天，因热量产生的是热云天。至于雨云天，则类似雨神（pajjunna），这里没有提及。婆薮天（Vasu）是一类天神众，他们的领头者是婆娑婆（Vāsava），也就是帝释。

Daseteti ete veṇḍudevatādayo vāsavapariyosānā dasa devakāyā.

“这十类”（Dasete）是指从文荼天开始直到婆娑婆结束的十类天众。

Imānīti ‘‘jalamaggī’’ti ca ‘‘sikhārivā’’ti ca imāni tesaṃ nāmāni. Keci pana ma-kāro padasandhikaro ‘‘jalā’’ti ca ‘‘aggī’’ti ca ‘‘sikhārivā’’ti ca imāni tesaṃ nāmānīti vadanti. Eteti tesu eva ‘‘ariṭṭhakā, rojā’’ti ca vuttadevesu ekacce,umāpupphanibhāsino vaṇṇato umāpupphasadisāti evamattho gahetabbo, aññathā ekādasa devakāyā siyuṃ.

“这些”（Imāni）是指他们的名字“水火”（jalamaggī）和“有髻”（sikhārivā）。但有些人说“ma”是连接音，他们的名字是“水”（jalā）、“火”（aggī）和“有髻”（sikhārivā）。“这些”（Ete）是指在所说的“阿里吒”（Ariṭṭhakā）和“楼遮”（Rojā）天众中的一些，“如亚麻花色”（umāpupphanibhāsino）是指颜色像亚麻花，应作此解，否则就会有十一组天众了。

Daseteti [Pg.243] ete dasa sahabhūdevādayo vāsavanesipariyosānā dasa devakāyā. Teneva nikāyabhedavasena dasadhāva āgatā.

“这十类”（Dasete）是指从同生天（Sahabhūdevā）开始到婆娑婆所领诸天（Vāsavanesī）结束的十组天众。因此，依天众部类的差别，他们也分为十种而来。

‘‘Samānā’’tiādi tesaṃ devānaṃ nikāyasamudāyagataṃ nāmaṃ. Evaṃ sesānampi.

“同分”（Samānā）等是那些天众的集合体的名称。其余的也一样。

Daseteti ete samānādikā mahāpāragapariyosānā dasa devakāyā. Teneva nikāyabhedena dasadhā āgatā.

“这十类”（Dasete）是指从同分天（Samānā）开始到大超越天（Mahāpāragā）结束的十组天众。由于天众部类的差别，他们也分为十种而来。

Sukkādayo tayo devakāyā. Pāmokkhadevāti pamukhā padhānabhūtā devā.

白净天（Sukkā）等三组天众。“为首诸天”（Pāmokkhadevā）是指居于首位、作为主要的天神。

Disāti disāsu. Devoti megho. Daseteti ete sukkādayo pajjunnapariyosānā dasa devakāyā, te devanikāyabhedena dasadhā āgatā.

“方”（disā）即各方。“天”（devo）即云。“这十类”（Dasete）是指从白净天（Sukkā）等至雨云天（Pajjunna）为止的这十类天众，他们因天众部类的不同而分为十种而来。

Daseteti ete khemiyādayo paranimmitapariyosānā dasa devakāyā, te devanikāyabhedena dasadhāva āgatā. Tattha ‘‘khemiyā, kaṭṭhakādayo ca pañcāpi sadevakāyā tāvatiṃsakāyikā’’ti vadanti. Nāmanvayenāti nāmānugamena ‘‘āpodevatā’’tiādināmasabhāgena. Tenevāha ‘‘nāmabhāgena nāmakoṭṭhāsenā’’ti. Sabbā devatāti dasasahassilokadhātūsu sabbāpi devatā. Niddisati taṃtaṃnāmasabhāgena ekajjhaṃ katvā.

“这十类”（Dasete）是指从喜媚天（Khemiyā）等至他化自在天（Paranimmita）为止的这十类天众，他们也因天众部类的不同而分为十种而来。其中，他们说：“喜媚天、迦吒迦天（Kaṭṭhakā）等五种天众都属于三十三天。”“随顺名称”（Nāmanvayena）是指随顺其名，即依据“水神”（āpodevatā）等名称部分。因此说“依名称部分、名称类别”。“一切天神”（Sabbā devatā）是指一万个世界体系中的所有天神。他依据各自的名称部分，将他们聚集在一起而指出。

Pavutthāti pavāsaṃ gatā viya apetāti āha ‘‘vigatā’’ti. Pavutthā vā pakārato vutthā vusitā, tena jāti vusitabbā assāti pavuṭṭhajāti. Kāḷakabhāvā saṃkilesadhammā, sabbaso tadabhāvato kāḷakabhāvātītaṃ dasabalaṃ. Lañcanābhāvena vā asitātigo kāḷakabhāvātītāya siriyā cando, tādisaṃ candaṃ viya siriyā virocamānaṃ.

“离家者”（pavuttha）犹如离家远行，是已离去之义，因此说“远离”（vigatā）。或者，“离家者”是已特别地安住，由此其生已安住，故为“已安住之生”（pavuṭṭhajāti）。黑暗状态（kāḷakabhāva）即是诸杂染法；因完全没有那些，十力者超越了黑暗状态。或者，因无污点，他超越了黑色，如月亮以其超越黑暗的光辉而照耀，（佛陀）就像那样的月亮，以光辉而闪耀。

341. Eko brahmāti sagāthakavagge (saṃ. ni. 1.98) āgato subrahmadevaputto. Brahmaloke nibbattitvā heṭṭhimesu patiṭṭhitā ariyabrahmāno, na [Pg.244] suddhāvāsabrahmāno. Tissamahābrahmā puthujjano, yo aparabhāge manussesu nibbattitvā moggaliputtatissatthero jāto.

341. “独一梵天”（Eko brahmā）是指《有偈品》（相应部1.98）中提到的善梵天子（Subrahmadevaputta）。他生于梵天界，是安住于较低（梵天界）的圣梵天，不是净居天（Suddhāvāsa）的梵天。帝须大梵天（Tissamahābrahmā）是凡夫，他后来在人间转生，成为目犍连子帝须（Moggaliputtatissa）长老。

Sahassaṃ brahmalokānanti brahmaloko etesanti brahmalokā, brahmāno, tesaṃ brahmalokānaṃ sahassaṃ sattalokapariyāyo cāyaṃ lokasaddoti āha ‘‘mahābrahmānaṃ sahassaṃ āgata’’nti. Anantaragāthāyaṃ ‘‘āgatā’’ti vuttapadameva atthavasena vadati. Yatthāti yasmiṃ brahmasahasse. Aññe brahmeti tadaññe brahmāno. Abhibhavitvā tiṭṭhati vaṇṇena, yasasā āyunā ca.

“千梵天世界”（Sahassaṃ brahmalokānaṃ）：梵天世界是他们的，故为“梵天世界者”（brahmalokā），即梵天。他们这一千梵天，此“世界”（loka）一词也指众生世界，因此说“一千大梵天前来”。在下一首偈颂中，所说的“前来”（āgatā）一词也是依此义而说。“何处”（Yattha）是指在哪个千梵天众中。“其他梵天”（Aññe brahmā）是指在那之外的其他梵天。“胜过而住”（Abhibhavitvā tiṭṭhati）是指在容貌、名声和寿命上胜过（他们）而住立。

Issarāti teneva vasapavattanena sesabrahmānaṃ adhipatino.

“自在者”（issarā）即是以那行使权力的缘故，而为其余梵天的统领。

342. Kāḷakadhammasamannāgato kāḷakassa pāpimassa mārassa bālabhāvaṃ passatha, yo attano avisaye niratthakaṃ parakkamituṃ vāyamati.

342. 你们看那具有黑法、邪恶的黑色魔罗（Māra）的愚蠢，他试图在不属于自己的范围里作无益的努力。

Vītarāgabhāvāvahassa dhammassavanassa antarāyakaraṇena avītarāgā rāgena baddhā eva nāma hontīti vuttaṃ ‘‘rāgena baddhaṃ hotū’’ti.

因为对能带来离贪状态的听闻正法制造障碍，那些未离贪者就真的被贪欲束缚了，因此（魔罗）说：“愿他们被贪欲束缚！”

Bhayānakaṃ sarañca katvāti bheravaṃ mahantaṃ saddaṃ samuṭṭhapetvā.

“作恐怖声”（Bhayānakaṃ saraṃ katvā）是指发出可怕的巨大声响。

Idāni taṃ saddaṃ upamāya dassento ‘‘yathā’’ti ādimāha. Kañcīti tasmiṃ samāgame kañci devataṃ, mānusakaṃ vā attano vase vattetuṃ asakkonto asayaṃvase sayañca na attano vase ṭhito. Tenāha ‘‘asayaṃvasī’’tiādi.

现在，为了用譬喻来显示那个声音，他说了“譬如”（yathā）等词。“任何一者”（kañci）是指在那个集会中，他不能使任何天神或人服从于自己的控制。他自己也不受控制，不能安住于自己的控制之下。因此说“不自在者”（asayaṃvasī）等。

343. ‘‘Vītarāgehī’’ti desanāsīsametaṃ. Sabbāyapi hi tattha samāgataparisāya mārasenā apakkantāva. Nesaṃ lomampi iñjayuṃ tesaṃ lomamattampi na cālesuṃ, kuto antarāyakaraṇaṃ. Iti yattakā tattha visesaṃ adhigacchiṃsu, tesaṃ sabbesampi antarāyākaraṇavasena attho vibhāvetabbo, vītarāgaggahaṇena vā sarāgavītarāgavibhāvino ca tattha saṅgahitāti veditabbaṃ. Māro imaṃ gāthaṃ abhāsi acchariyabbhutacittajāto. Kathañhi nāma tāva ghorataraṃ mahatiṃ vibhiṃsakaṃ mayi karontepi sabbe pime nibbikārā samāhitā eva. Kasmā? Vijitāvino ime uttamapurisāti. Tenāha ‘‘sabbe’’tiādi. Yādiso ariyānaṃ dhammanissito [Pg.245] pamodo, na kadāci tādiso anariyānaṃ hotīti ‘‘sāsane bhūtehi ariyehi’’ iccetaṃ vuttaṃ. Vi-saddena vinā kevalopi suta-saddo vikhyātatthavacano hoti ‘‘sutadhammassā’’tiādīsu (mahāva. 5; udā. 11) viyāti āha ‘‘jane vissutā’’ti.

343. “‘离贪者’（vītarāgehi）是此教法的核心。确实，对于所有聚集在那里的会众，魔军都已退败。他们（魔军）连那些人（会众）的一根毫毛都无法动摇，更何况制造障碍呢？因此，对于所有在那里证得殊胜成就者，其意义都应从（魔罗）无法制造障碍这方面来阐明；或者，应知此处的‘离贪者’一词，也包含了（在场的）能分辨有贪与离贪的人。魔罗心生稀有、未曾有之念，诵此偈颂：‘为何我施加如此可怕、巨大的威吓，这些人却全都毫无变化、如此专注？为何？因为他们是胜利的、最上的人！’因此（偈颂）说‘一切’等。‘于教法中，由真实圣者（所体验的喜悦）’此句是说：圣者们依止于法所生的喜悦，非圣者绝不会有。没有vi-一字，单一个suta（闻）字也有‘著名’之义，如在‘已闻法者’等处，因此说‘在人群中闻名’。

Dūreti dūre padese. Daharassa antarāyaṃ pariharantī ‘‘na sakkā bhante sakalaṃ kāyaṃ dassetu’’nti avocāti.

“远处”是指在遥远的地方。那位年轻女子为了避免危险，说道：“尊者，我无法展示整个身体。”

Mahāsamayasuttavaṇṇanāya līnatthappakāsanā.

《大集会经》释义之幽义阐明。

8. Sakkapañhasuttavaṇṇanā

8. 帝释所问经释义

Nidānavaṇṇanā

序论释义

344. Ambasaṇḍānaṃ [Pg.246] adūrabhavattā ekopi so brāhmaṇagāmo ‘‘ambasaṇḍā’’tveva bahuvacanavasena vuccati, yathā ‘‘varaṇā nagara’’nti. Vedi eva vediko, vediko eva vediyo ka-kārassa ya-kāraṃ katvā, tasmiṃ vediyake. Tenāha ‘‘maṇivedikāsadisenā’’tiādi, indanīlādimaṇimayavedikāsadisenāti attho. Pubbepīti leṇakaraṇato pubbe, guhārūpena ṭhitā, dvāre indasālarukkhavatī ca, tasmā ‘‘indasālaguhā’’ti vuttā purimavohārena.

344. 因为靠近芒果林，所以即使是单个的婆罗门村，也像“瓦拉纳城”(Varaṇā nagara)一样，用复数形式称为“芒果林”(Ambasaṇḍā)。祭坛(vedi)即是小祭坛(vedika)，小祭坛即是vediya，这是将k音变为y音；在那座“有祭坛的山”(vediyake)上。因此说“像宝石祭坛”等，意思是像由蓝宝石等珠宝所造的祭坛。“从前”是指在开凿洞窟之前，它以天然洞穴的形态存在，并且洞口有一棵因陀罗娑罗树，因此以旧名称之为“因达娑罗窟”。

Ussukkaṃ vuccati abhiruci, taṃ pana buddhadassanakāmatāvasena, tathā ussāhanavasena ca pavattiyā ‘‘dhammiko ussāho’’ti vuttaṃ. Sakkena sadiso…pe… natthīti. Yathāha ‘‘appamādena maghavā, devānaṃ seṭṭhataṃ gato’’ti (dha. pa. 30). Parittakenāti aparāparaṃ bahuṃ puññakammaṃ akatvā appamattakeneva puññakammena.

“热忱”被称为“喜好”，但此处是就欲见佛陀以及努力而有，故被称为“如法的努力”。“与帝释天相等者……乃至……没有。”正如（世尊）所说：“摩伽婆(Maghavā)因不放逸，得生诸天之首位。”（《法句经》30）“少量”是指没有一再地做许多福业，而仅以少量的福业。

Sakkopi kāmaṃ mahāpuññakatabhīruttāno hoti, sātisayāya pana dibbasampattiyā viyogahetukena sokena diguṇitena maraṇabhayena saṃtajjito jāto. Tenāha ‘‘sakko pana maraṇabhayābhibhūto ahosī’’ti.

帝释天诚然因所作的大福德而无所畏惧，但他却因与卓越天界成就分离所致的悲伤，以及由此加倍的死亡恐惧所惊吓。因此说：“然而帝释天被死亡的恐惧所压倒。”

Dibbacakkhunā devatānaṃ dassanaṃ nāma paṭivijjhanasadisanti āha ‘‘paṭivijjhī’’ti. Pāṭiyekko vohāroti āveṇiko piyasamudāhāro. Marisaniyasampattikāti mārisā. Tesañhi sampattiyo mahānubhāvatāya sahanti upaṭṭhahanti, aññe ayonisomanasikāratāya ceva appahukāya ca na sahantiyeva, sā pana nesaṃ marisaniyasampattikatā dukkhavirahitāyāti vuttaṃ ‘‘niddukkhātipi vuttaṃ hotī’’ti. Ekako vāti devaparisāya vinā āgatattā vuttaṃ, mātaliādayo pana tādisā sahāyā tadāpi ahesuṃyeva. Tathā hi vakkhati ‘‘api cāyaṃ āyasmato cakkanemisaddena tamhā samādhimhā vuṭṭhito’’ti (dī. ni. aṭṭha. 2.352). Okāsaṃ nākāsi [Pg.247] sakkassa ñāṇaparipākaṃ āgamento, aññesañca bahūnaṃ devānaṃ dhammābhisamayaṃ upaparikkhamāno. Soti sakko.

以天眼见诸天，有如亲证，故说“已通达”。这是个别的用语，是独特的、亲切的称呼。“具堪称‘贤友’之成就者”即是“贤友”(mārisā)。因为他们的成就具大威力，（他人）能承受、能侍奉；而其他人因不如理作意及能力不足，则不能承受。他们那堪称“贤友”的成就，是离苦的，故说“亦是无苦”。“独自一人”是说他没有和天神会众一起来，但当时仍有摩多利(Mātali)等同伴。如下文将说：“然而这位具寿因车轮声而从该禅定中出定。”（世尊）没有给机会，是为等待帝释的智慧成熟，并观察众多天神对法的现观。那个“他”是指帝释。

Evanti vacanasampaṭicchane nipātoti āha ‘‘evaṃ hotū’’tiādi. Bhaddaṃtavāti pana sakkaṃ uddissa nesaṃ āsi vādo.

“如是”(evaṃ)是用于接受言语的不变词，是说“愿如此”等。而“祝您安好”(bhaddaṃtavā)则是他们对帝释天所说的话。

345. Vallabho…pe… dhammaṃ suṇātīti ayamattho govindasuttādīhi (dī. ni. 2.294) dīpetabbo. Iminā katokāseti iminā pañcasikhena katokāse bhagavati.

345. “宠臣……乃至……听闻正法”，此义应由《乔文达经》(Govindasutta)等经阐明。“当他创造此机会时”是指当这位五髻(Pañcasikha)为世尊创造机会时。

Anucariyanti anucaraṇabhāvaṃ, taṃ panassa anucaraṇaṃ nāma saddhiṃ gamanamevāti āha ‘‘sahacaraṇaṃ ekato gamana’’nti.

“随行”是指随行的状态。而他的这种随行就是一同前往，因此说“共同行走，一起前往”。

Sovaṇṇamayanti suvaṇṇamayaṃ. Pokkharanti vīṇāya doṇimāha. Daṇḍoti vīṇadaṇḍo. Veṭhakāti tantīnaṃ bandhanāya ceva uppīḷanāya ca dhametabbā veṭhakā. Pattakanti pokkharaṃ. Samapaññāsamucchanā mucchetvāti yathā samapaññāsamucchanā kamato tattha saṃmucchanaṃ kātuṃ sakkā, evaṃ taṃ sajjetvāti attho. ‘‘Samapaññāsamucchanā saṃmucchetvā’’ti ca idaṃ devaloke niyataṃ vīṇāvādanavidhiṃ sandhāya vuttaṃ. Manussaloke pana ekavīsati mucchanā. Tenevāha vīṇopamasuttavaṇṇanāyaṃ –

“金制的”即纯金所造。“琴身”是指琴的共鸣箱。“琴杆”即琴的颈部。“弦钮”是为缚紧及按压琴弦而弹奏的弦钮。“琴面”即琴身。“调和五十种音阶模式”是指，如同能依序调和五十种音阶模式一般，如此准备好它。“调和了五十种音阶模式”是针对天界固定的弹琴方法而说。在人间则有二十一种音阶模式。因此在《琴《本行》》(Vīṇopamasutta)的释义中说：

‘‘Satta sarā tayo gāmā, mucchanā ekavīsati;

Tānā cekūnapaññāsa, iccete saramaṇḍalā’’ti. (a. ni. aṭṭha. 3.55;

sārattha. ṭī. 3.243);

“七音与三调，音阶二十一，曲调四十九，此为音声域。”

Tattha chajjo, usabho, gandhāro, majjhimo, pañcamo, dhevato, nisādoti ete satta sarā. Chajjagāmo, majjhimagāmo, sādhāraṇagāmoti tayo gāmā, sarasamūhāti attho. Manussaloke vādanavidhinā ekekasseva ca sarassa vasena tayo tayo mucchanā katvā ekavīsati mucchanā. Ekekasseva ca sarassa satta satta tānabhedā, yato sarassa mandataravavatthānaṃ hoti, te ekūnapaññāsa tānavisesāti, tisso duve catasso, catasso tisso duve catassoti dvāvīsati sutibhedā icchitā, ayaṃ pana ekekassa sarassa vasena satta satta mucchanā, antarasarassa ca ekāti samapaññāsāya mucchanānaṃ yogyabhāvena vīṇaṃ vajjesi. Tena vuttaṃ ‘‘samapaññāsa [Pg.248] mucchanā saṃmucchetvā’’ti. Sesadeve jānāpento sakkassa gamanakālanti yojanā.

此处有主音、牛王音、乾达婆音、中音、第五音、提婆音、尼沙陀音，这七种音调。主音村、中音村、普通村，这是三种音阶，即音调集合的意思。在人世间，按照演奏方法，每一种音调各自可以变化出三种音阶，总共二十一种音阶。每一种音调又有七种音阶变化，也就是音调有强弱不同的状态，总共有四十九种音阶的差别。三、二、四，四、三、二、四，总共二十二种细微的音调差别是所认可的。但是这里，每一种音调各自变化出七种音阶，音调之间又附加一种，由于适合五十种音阶的结合，他弹奏了毗那琴。因此说“调和了五十种音阶”。（他这么做是）为了告知其余诸天帝释的出发时间，这是其关联。

346. Atirivāti ra-kāro padasandhikaro, atīva ativiyāti vuttaṃ hoti. Pakati …pe… agamāsi maraṇabhayasaṃtajjitattā taramānarūpo. Tenevāha ‘‘nanu cā’’tiādi.

346. 在“atiriva”一词中，“ra”字是用于连接词语，意思是“atīva”、“ativiya”，即“极度、非常”。他原本……乃至……因为被死亡的恐惧所震慑，所以呈现出惊慌失措的样子迅速离开。因此（世尊）说：“难道不是……”等等。

347. Buddhā nāma mahākāruṇikā, sadevakassa lokassa hitasukhatthāya eva uppannā, te kathaṃ atthikehi durupasaṅkamāti āha ‘‘ahaṃ sarāgo’’tiādi. Tadantaraṃ paṭisallīnāti yena antarena yena khaṇena upasaṅkameyya, tadantaraṃ paṭisallīnā jhānaṃ samāpannā. Tadantara-saddo vā ‘‘etarahī’’ti iminā samānatthoti āha ‘‘sampati paṭisallīnā vā’’ti.

347. 佛陀名为大悲者，为了包括天界在内的世间众生的利益和快乐而出现，他们怎么会难以亲近呢？（有人）回答说：“我是有贪欲的”等等。所谓“其间入禅定”，指的是可以亲近的那个时机，（佛陀）正在入禅定。或者说，“其间”这个词，和“现在”是同义的，所以说“现在正入禅定”。

Pañcasikhagītagāthāvaṇṇanā

五髻歌偈释义

348. Sāvesīti yathādhippetamucchanaṃ paṭṭhapetvā vīṇaṃ vādento taṃtaṃṭhānuppattiyā pākaṭībhūtamandatāvavatthaṃ dassento sumadhurakomalamadhupānamattamadhukāravirutāpahāsinilakkhaṇo pasannabhānī samaravaṃ tantissaraṃ sāvesi.

348. 他如意地设定好音阶模式，弹奏毗那琴(vīṇā)，随着每个音阶的产生，展现出其中明显的缓慢特质，（他的琴声）甜美柔和，其音色胜过沉醉于蜂蜜中的蜜蜂所发出的嗡鸣声，他以清晰悦耳的声音，奏出与琴弦相应的和谐琴音。

‘‘Sakyaputtova jhānena, ekodi nipako sato;

Amataṃ muni jigīsāno….

释迦子修禅定，专注善巧具正念；牟尼欲证甘露……

Yathāpi muni nandeyya, patvā sambodhiṃ uttama’’nti. (dī. ni. 2.348);

犹如牟尼证得无上正等觉已，心生欢喜。

Ca evaṃ buddhūpasañhitā. Buddhūpasañhitā pana buddhānaṃ dhammasarīraṃ ārabbha nissayaṃ katvā pavattitāti āha ‘‘dhammo arahatāṃ ivā’’ti. Dhammūpasañhitā, arahattūpasañhitā ca veditabbā.

如是，此即与佛陀相关。而与佛陀相关者，乃缘于诸佛法身，依之而起，故云“如阿罗汉之法”。当知亦有与法相关者、与阿罗汉果相关者。

Sūriyasamānasarīrāti sūriyasamānappabhāsarīrā. Tenāha ‘‘tassā kirā’’tiādi. Yasmā timbaruno gandhabbadevarājassa sūriyavaccha sā aṅke jātā, tasmā āha ‘‘yaṃ timbaruṃ devarājānaṃ nissāya tvaṃ jātā’’ti. Kalyāṇaṅgatāya ‘‘kalyāṇī’’ti vuttāti āha ‘‘sabbaṅgasobhanā’’ti.

“身如太阳”，指身有如太阳之光辉。故云“据说她的……”等。因她，苏利耶婆蹉(Sūriyavacchasā)，生于乾闼婆天王丁巴鲁(Timbaru)膝上，故云“你依丁巴鲁天王而生”。因身相善妙，故称“善妙女”，即“诸根相好”。

Rāgāvesavasena [Pg.249] pubbe vuttā gāthā idānipi tameva ārabbha purato ṭhitaṃ viya ālapanto vadati.

往昔因贪欲所驱而说之偈，如今亦针对此事，如对面前之人倾诉而说。

Thanudaranti payodharañca udarañca adhippetanti āha ‘‘thanavemajjhaṃ udarañcā’’ti.

“乳腹”(thanudara)意指乳房与腹部，故云“双乳之间与腹部”。

Kiñci kāraṇanti kiñci pīḷaṃ.

“任何因由”(kiñci kāraṇaṃ)指任何逼迫。

Pakatiṃ jahitvā ṭhitaṃ abhirattabhāvena.

因深染而住，舍弃常态。

Vāmūrūti ruciraūrū. Tenāha ‘‘vāmākārenā’’tiādi. Vāmavikasitarucirasundarābhirūpacārusaddā hi ekatthā daṭṭhabbā. Na tikhiṇanti na tikkhaṃ na lūkhaṃ na kakkhaḷaṃ. Mandanti mudu siniddhaṃ.

“美腿”(vāmūru)即“妙腿”(rucira-ūru)。故云“以美妙之姿……”等。当知“美妙”(vāma)、“绽放”(vikasita)、“喜爱”(rucira)、“善妙”(sundara)、“殊妙”(abhirūpa)、“雅致”(cāru)等词，实为一义。“不锐利”(na tikhiṇaṃ)指不尖锐、不粗糙、不坚硬。“柔和”(mandaṃ)指柔软、润泽。

Anekabhāvoti anekasabhāvo, so pana bahuvidho nāma hotīti āha ‘‘anekavidho jāto’’ti. Anekabhāgoti anekakoṭṭhāso.

“多状态”(anekabhāvo)即“多自性”(anekasabhāvo)，此复有多种，故云“生为多种”。“多部分”(anekabhāgo)即“多份”(anekakoṭṭhāso)。

Tayā saddhiṃ vipaccatanti tayā sahitaṃyeva me taṃ kammaṃ vipaccatu, tayā saheva tassa kammassa phalaṃ anubhaveyyanti adhippāyo. Tayā saddhimevāti yathā cakkavattisaṃvattaniyakammaṃ tassa nissandaphalabhūtena itthiratanena saddhiṃyeva vipākaṃ deti, evaṃ taṃ me kammaṃ tayā saddhiṃyeva mayhaṃ vipākaṃ detu.

“与汝共成熟”，意谓：“愿我此业与汝一同成熟，愿我与汝共受此业之果。”“与汝共同”者，犹如能感生转轮王之业，与其流出之果——女宝一同给予果报，如是，愿我此业与汝一同予我果报。

Ekodīti ekodibhāvaṃ gato, samāhitoti attho. Jigīsānoti jigīsamāno hoti. Tathābhūtova jigīsati nāmāti tathā paṭhamavikappo vutto. Dutiyavikappe pana ‘‘vicaratī’’ti kiriyāpadaṃ āharitvā attho vutto.

“一境者”(ekodi)，意为已达一境性，即已得定。“欲求者”(jigīsāno)，即是欲求之人。唯有如此，方名为欲求，此为第一种解释。于第二种解释中，则引“游行”(vicarati)一动词而说其义。

Nandeyyanti samāgamaṃ patthento vadati atisassirikarūpasobhāya.

“愿欢喜”(nandeyya)，是说因其容色之美无与伦比，而祈求会晤。

349. Saṃsandatīti sameti, yāya mucchanāya, yena ca ākārena tantissaro pavatto, taṃ mucchanaṃ anativattento, teneva ca ākārena gītassaropi pavattoti attho. Yena ajjhāsayena bhagavā pañcasikhassa gandhabbe vaṇṇaṃ kathesi, yadatthañca kathesi, taṃ sabbaṃ vibhāvetuṃ ‘‘kasmā’’tiādimāha. Natthi bodhimūle eva samucchinnattā. Upekkhako bhagavā anupalittabhāvato. Suvimuttacitto bhagavā chandarāgato, sabbasmā [Pg.250] ca kilesā. Yadi evaṃ kasmā pañcasikhassa gandhabbe vaṇṇaṃ kathesīti āha ‘‘sace panā’’tiādi.

349. “相应”(saṃsandati)即“契合”(sameti)。意指：琴音以何种曲调、何种方式而起，歌声亦不逾越该曲调，以同样方式而起。为阐明世尊(bhagavā)以何意趣、为何目的而称扬五髻(Pañcasikha)之乐，故云“为何”等。于菩提树下已断尽故，（彼贪欲等）已不存在。世尊因无所染，故是舍者。世尊之心善解脱于欲贪，及一切烦恼。若尔，为何称扬五髻之乐？故云“然若……”等。

Ganthitāti sandahitā, tā pana nirantaraṃ kathiyamānā rāsikatā viya hontīti āha ‘‘piṇḍitā’’ti. Vohāravacananti bhagavato, bhikkhūnañca purato vattabbaṃ upacāravacanaṃ.

“编集”(ganthitā)即“连结”(sandahitā)。又因其被连续不断地讲述，犹如集成一堆，故云“积聚”(piṇḍitā)。“世俗语”(vohāravacanaṃ)指于世尊(bhagavā)与比丘(bhikkhu)等面前当说之礼节语。

Upanaccantiyāti upagantvā naccantiyā.

“近舞”(upanaccantiyā)，谓走近而舞。

Sakkūpasaṅkamanavaṇṇanā

帝释来访之释义

350. ‘‘Kadā saṃyūḷhā’’tiādīni vadanto paṭisammodati. Vippakārampi dasseyyāti aḍḍhakatābhinayavasena naccampi dasseyya.

350. 说着“何时集会？”等，是相互致意。“亦示以变异”(vippakārampi dasseyya)，是说以半成之表演来展现舞蹈。

351. ‘‘Abhivadito sakko devānamindo’’tiādīnaṃ ‘‘tena kho pana samayenā’’tiādīnaṃ (pārā. 16, 24) viya saṅgītikāravacanabhāve saṃsayo natthi, ‘‘evañca pana tathāgatā’’ti idha pana siyā saṃsayoti ‘‘dhammasaṅgāhakattherehi ṭhapitavacana’’nti vatvā itarassāpi tathābhāvaṃ dassetuṃ ‘‘sabbameta’’ntiādi vuttaṃ. Vuḍḍhivacanena vuttoti ‘‘sukhī hotu pañcasikha sakko devānaṃ indo’’ti āsīsavādaṃ vutto. ‘‘Bhagavato pāde sirasā vandatī’’ti vadanto abhivādeti nāma ‘‘sukhī hotū’’ti āsīsavādassa vadāpanato. Tathā pana āsīsavādaṃ vadanto abhivadati nāma sabbakālaṃ tatheva tiṭṭhanato.

351. 对于“帝释天主已受敬礼”等句，如同“尔时”等句，无疑是结集者之语。但于“然诸如来……”此处或有疑问，故说“此是结集法之长老所置之言”，复为显示其余亦然，故说“此一切……”等。以祝福语说，是指说了“愿五髻、帝释天主安乐”此等祝福。说“以头顶礼世尊足”，之所以名为“敬礼”(abhivādeti)，是因此能引出“愿汝安乐”之祝福语。如是，说此祝福语者，之所以名为“致敬”(abhivadati)，是因其恒常安住于彼恭敬之状态。

Uruṃ vepullaṃ dassati dakkhatīti urundā vibhattialopena. Vivaṭā aṅgaṇaṭṭhānaṃ. Yo pakatiyā guhāyaṃ andhakāro, so antarahitoti yo tassaṃ guhāyaṃ satthu samantato asītihatthato ayaṃ pākatiko andhakāro, so devānaṃ vatthābharaṇasarīrobhāsehi antarahito, āloko sampajji. Asītihatthe pana buddhālokeneva andhakāro antarahito, na ca samattho devānaṃ obhāso buddhānaṃ abhibhavituṃ.

“Urundā”是“uruṃ vepullaṃ dassati/dakkhati”（见其宽广）省略格变化而来。“开阔处”(vivaṭā)即庭院之地。“洞中本有之黑暗消失”，意指：于彼洞中，导师周遭八十肘内之自然黑暗，因诸天之衣饰与身光而消失，光明生起。然于此八十肘内，黑暗实唯佛光所除，诸天之光不能胜过佛光。

352. Cirappaṭikāhanti cirappabhutiko ahaṃ. Aḍḍakaraṇaṃ nāma natthi avivādādhikaraṇaṭṭhāne nibbattattā. Kīḷādīnipīti ādi-saddena dhammassavanādiṃ saṅgaṇhāti.

352. “我自久远以来”(cirappaṭikāhaṃ)意为“我乃久远以来即有”(cirappabhutiko ahaṃ)。因生于无诤讼处，故无争讼之事。“游戏等”(kīḷādīni)中之“等”字，摄入闻法等。

Salaḷamayagandhakuṭiyanti [Pg.251] salaḷarukkhehi raññā pasenadinā kāritagandhakuṭiyaṃ. Tenassāti tena phaladvayādhigamena pahīnaoḷārikakāmarāgatāya assā bhūjatiyā devaloke abhiratiyeva natthi. Cakkanemisaddena tamhā samādhimhā vuṭṭhitoti ettha adhippāyaṃ ajānantā ‘‘ārammaṇassa adhimattatāya samāpattito vuṭṭhānaṃ jāta’’nti maññeyyunti taṃ paṭikkhipanto ‘‘samāpanno saddaṃ suṇātīti no vata re vattabbe’’ti āha. Sati ca ārammaṇasaṅghaṭṭanāyaṃ gahaṇenapi bhavitabbanti adhippāyena ‘‘suṇātī’’ti vuttaṃ, itaro ‘‘paṭhamaṃ jhānaṃ samāpannassa saddo kaṇṭako’’ti vacanamattaṃ nissāya sabbassāpi jhānassa saddo kaṇṭakoti adhippāyena paṭikkhepaṃ asahanto ‘‘nanu bhagavā…pe… bhaṇatī’’ti imameva suttapadaṃ uddhari. Tattha yathā dosadassanapaṭipakkhabhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhānaṃ, evaṃ ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā sammadeva dosadassanapaṭipakkhabhāvanāvasena sabbāsampi lokiyasaññānaṃ aggamaggena samatikkantattā ārammaṇādhigamatāya na kadāci phalasamāpattito vuṭṭhānaṃ hotīti. Tathā pana na suppahīnattā paṭighasaññānaṃ sabbarūpasamāpattito vuṭṭhānaṃ hoti, paṭhamajjhānaṃ pana appakampi saddaṃ na sahatīti taṃsamāpannassa ‘‘saddo kaṇṭako’’ti vuttaṃ. Yadi pana paṭighasaññānaṃ vikkhambhitattā mahatāpi saddena arūpasamāpattito na vuṭṭhānaṃ hoti, pageva maggaphalasamāpattito. Tenāha ‘‘cakkanemisaddenā’’tiādi. Cakkanemisaddenāti ca nayidaṃ karaṇavacanaṃ hetumhi, karaṇe vā atha kho sahayoge. Imameva hi atthaṃ dassetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ.

“于松木所成香室中”(Salaḷamayagandhakuṭiyan)ti，指在波斯匿王(Pasenadi)用松木所造的香室中。“因此对她而言”(Tenassā)ti，指因她已证得二果，断除了粗显的欲贪，故这位解脱者对天界之乐毫无喜爱。对于“因车轮辋声而出于彼定”(Cakkanemisaddena tamhā samādhimhā vuṭṭhito)ti，不解其意者或会认为“是因所缘过强而从等至中出定”，为反驳此见，故说“入定者能闻声，实不应作是说”。其意为，当所缘冲击时，亦可能产生执取，故说“能闻”。而另一方仅依“于入初禅者，声为棘刺”之语，便意指声对一切禅那皆为棘刺，不能接受此反驳，遂引“世尊(Bhagavā)岂非……说”此经句。此处，犹如通过修习观过患为对治，嗔想已被善断，故虽有巨声亦不从无色等至出定；同理，通过“生为可畏，不生为安稳”等，以正观过患为对治，一切世间想皆已由最高道所超越，因已证得所缘，故绝不从果等至出定。然而，因嗔想未被善断，故会从一切色等至出定；而初禅不耐微声，故对入彼定者说“声为棘刺”。若因嗔想被镇伏，虽有巨声亦不从无色等至出定，何况从道果等至？因此说“以车轮辋声”等。而“以车轮辋声”(cakkanemisaddenā)ti，此处的具格并非表示原因或工具，而是表示伴随。为示此义，故说“然而世尊……”等。

Gopakavatthuvaṇṇanā

瞿波迦事释义

353. Paripūrakārinīti paripuṇṇāni, parisuddhāni ca katvā rakkhitavatī. ‘‘Itthitta’’ntiādi tattha virajjanākāradassanaṃ. Dhitthibhāvaṃitthibhāvassa dhikkāro hetūti attho. Alanti paṭikkhepavacanaṃ, payojanaṃ natthīti attho. Virājetīti jigucchati. Etā sampattiyoti cakkavattisiriādikā etā yathāvuttasampattiyo. Tasmā pubbaparicayena upaṭṭhitanikantivasena. Upaṭṭhānasālanti sudhammadevasabhaṃ.

353. “圆满行者”(Paripūrakārinī)ti，指行事圆满、清净并加以守护的女性。“女身”(Itthittan)ti等，是于彼处显示厌离之相。“可鄙状态”(Dhitthibhāvaṃ)，其义为，因鄙视女身之故。“够了”(Alan)ti是拒绝之语，意为“无用”。“令厌离”(Virājetī)ti即厌恶。“此等成就”(Etā sampattiyo)ti，指转轮王之福等如前所述的此等成就。因此，由于往昔的熟识而生起喜爱。“侍奉殿”(Upaṭṭhānasālan)ti即善法天会。

Soti [Pg.252] gopakadevaputto. Vaṭṭetvā vaṭṭetvāti tomarādiṃ vattentena viya codanavacanaṃ parivaṭṭetvā parivaṭṭetvā. Gāḷhaṃ vijjhitabbāti gāḷhataraṃ ghaṭṭetabbā.

“彼”(So)ti指天子瞿波迦。“一再转动”(Vaṭṭetvā vaṭṭetvā)ti，犹如挥舞矛枪等一般，一再转动其督促之语。“应强力刺穿”(Gāḷhaṃ vijjhitabbā)ti意为应更强力地冲击。

Kuto mukhāti kuto pavattañāṇamukhā. Tenāha ‘‘aññavihitakā’’ti. Katapuññeti sammā katapuññe dhamme.

“从何口”(Kuto mukhā)ti意为从何生起之智口。因此说“心系他物”(aññavihitakā)ti。“于已作福”(Katapuññe)ti指于已妥善造作的福业。

Dāyoti lābho. So hi dīyati tehi dātabbattā dāyo, yesaṃ dīyati, tehi laddhattā lābhoti ca vuccati. Saṅkhāre…pe… patiṭṭhahiṃsu katādhikārattā. Tattha tāvatiṃsabhavane ṭhitānaṃyeva nibbatto yathā sakkassa indasālaguhāyaṃ ṭhitasseva sakkattabhāvo.

“继承”(Dāyo)ti即是“利得”(lābho)。其物被施者所予，故称“所与”(dāyo)；又为受者所得，故称“利得”(lābho)。“诸行……得以确立”，因已作善业。于此，（果报）只为住于三十三天者而生，犹如帝释住于因达娑罗窟(Indasālaguhā)时才有帝释的状态。

Nikantiṃ tasmiṃ gandhabbakāye ālayaṃ samucchindituṃ na sakkonto.

无法断除对那乾闼婆身的喜爱(nikanti)与执著(ālaya)。

354. Attanāva veditabboti attanāva adhigantvā veditabbo, na parappaccayikena. Tumhehi vuccamānānīti kevalaṃ tumhehi vuccamānāni.

354. “当自亲知”(Attanāva veditabbo)ti意为当自己证得后而了知，非由他缘。“由汝等说”(Tumhehi vuccamānānī)ti意为仅仅是你们所说。

Viyāyāmāti vissaṭṭhaṃ vīriyaṃ santāne pavattema. Pakatiyāti rūpāvacarabhāvena, ‘‘anussara’’nti vā pāṭho.

“我们努力”(Viyāyāmā)ti指我们在心相续中发起已施展的精进力。“以自性”(Pakatiyā)ti指以色界有情的状态；或读作“当随念”(anussara)。

Kāmarāgo eva ‘‘chando rāgo chandarāgo’’tiādi pavattibhedena saṃyojanaṭṭhena ‘‘kāmarāgasaṃyojanānī’’ti, yogaganthādipavattiākārabhedena ‘‘kāmabandhanānī’’ti ca vutto. Pāpimayogānīti ettha pana sesayogaganthānampi vasena attho veditabbo.

正是欲贪(kāmarāga)，通过“欲、贪、欲贪”等不同的发生方式，以结的意义而被称为“欲贪结”；又以轭、缚等不同的发生形态而被称为“欲缚”。至于“恶魔之轭”(Pāpimayogānī)ti，此处的意义也应通过其余的轭、缚等来理解。

Duvidhānanti vatthukāmakilesakāmavasena duvidhānaṃ.

“二种”(Duvidhānan)ti，指依事物欲与烦恼欲而为二种。

‘‘Ettha kiṃ, tattha ki’’nti ca padadvaye kinti nipātamattaṃ. Cātuddisabhāveti tesaṃ buddhādīnaṃ tiṇṇaṃ ratanānaṃ catuddisayogyabhāve appaṭihaṭabhāve. Buddharatanañhi mahākāruṇikatāya, anāvaraṇañāṇatāya, paramasantuṭṭhatāya ca cātuddisaṃ, dhammaratanaṃ svākkhātatāya, saṅgharatanaṃ suppaṭipannatāya. Tenāha ‘‘sabbadisāsu asajjamāno’’ti.

在“此处何物，彼处何物”(Ettha kiṃ, tattha kiṃ)ti二句中，“何物”(kiṃ)仅是助词。“于四方性中”(Cātuddisabhāve)ti，指于佛等三宝适于四方、无有障碍的状态中。佛宝因大悲、无碍智与最上满足而遍于四方；法宝因善说；僧宝因善行道。因此说“于一切方无所执”。

Majjhimassa paṭhamajjhānassa adhigatattā tāvadeva kāyaṃ brahmapurohitaṃ adhigantvā tāvadeva purimaṃ jhānasatiṃ paṭilabhitvā taṃ jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā orambhāgiyasaṃyojanasamucchindanena maggaphalavisesaṃ anāgāmiphalasaṅkhātaṃ visesaṃ ajjhagaṃsu adhigacchiṃsu. Keci pana ‘‘kāmāvacarattabhāvena [Pg.253] maggaphalāni adhigacchiṃsūti adhippāyena pañcamassa jhānassa anadhigatattā suddhāvāsesu na uppajjiṃsu, paṭhamajjhānalābhitāya pana brahmapurohitesu nibbattiṃsū’’ti vadanti.

因证得中品初禅，他们随即获得梵辅天之身，并立即恢复先前的禅那之念，以此禅那为基础增长观(vipassanā)，通过断除下分结，证得了道与果的差别，即名为不还果的殊胜成就。但有些人说：意指“他们以欲界身证得道果，因未证得第五禅，故不生于净居天；然因得初禅，故转生于梵辅天”。

Maghamāṇavavatthuvaṇṇanā

摩伽童子事释义

355. Visuddhoti visuddhaajjhāsayo, upanissayasampannoti adhippāyo. Gāmakammakaraṇaṭṭhānanti gāmikānaṃ upaṭṭhānaṭṭhānaṃ vadati. Tāvatakenevāti attanā sodhitaṭṭhāneva aññassa āgantvā avaṭṭhāneneva. Satiṃ paṭilabhitvāti ‘‘aho mayā katakammaṃ saphalaṃ jāta’’nti yoniso cittaṃ uppādetvā.

355. “清净”(Visuddho)ti是指意乐清净，意为具足助缘(upanissayasampanna)。“村庄工作处”(Gāmakammakaraṇaṭṭhānan)ti是指村民前来侍奉之处。“仅因此”(Tāvatakenevā)ti是指仅凭另一人前来并停留在自己所清理的地方。“获得正念”(Satiṃ paṭilabhitvā)ti是指‘啊，我所做的业已有了成果’这样如理地生起心。

Pāsāṇeti maggamajjhe uccatarabhāvena ṭhitapāsāṇe. Uccāletvāti uddharitvā. Etassa saggassa gamanamagganti etassa candādīnaṃ uppattiṭṭhānabhūtassa saggassa gamanamaggaṃ puññakammaṃ.

“石头”(Pāsāṇe)ti指立在路中间较高处的石头。“移开”(Uccāletvā)ti就是抬起它。“此天界的行进之路”(etassa saggassa gamanamaggan)ti是指前往此天界——即月亮等天体的生起之处——的行进之路，也就是福业。

Sugativasena laddhabbaṃ, kahāpaṇañcāti kahāpaṇaṃ, daṇḍavasena laddhabbaṃ bali daṇḍabali. Gahapatikā kiṃ karissantīti gahapatikā nāma aṭavikā viya visamanissitā, te na kañci anatthaṃ karissanti, evaṃ tayā jānamānena kasmā mayhaṃ na kathitanti yadipi pubbe na kathitaṃ, etarahi pana bhayena kathitaṃ, mā mayhaṃ dosaṃ kareyyātha, ārocitakālato paṭṭhāya na mayhaṃ dosoti vadati.

为求善趣而应得的钱币(kahāpaṇa)，以及以惩罚方式应得的税(bali)，即是惩罚税(daṇḍabali)。“那些家主们会做什么呢？”(gahapatikā kiṃ karissanti)是说：“家主们就像林中居民一样，依于险地，他们不会做任何不利之事。既然你这样知道，为何不告诉我呢？”（他又说：）“即使先前没有说，现在也是因为害怕而说了。请不要怪罪我，从我告知之时起，就不是我的过错了。”

Nibaddhanti ekantikaṃ.

“确定”(Nibaddhan)ti即是绝对(ekantika)。

Pisuṇesīti pisuṇakammamakāsi, tumhākaṃ antare mayhaṃ pesuññaṃ upasaṃharatīti attho. Puna aharaṇīyaṃ brahmadeyyaṃ katvā. Mayhampīti mayhampi atthāya maṃ uddissa puññakammaṃ karotha. Nīluppalaṃ nāma vikasamānaṃ udakato uggantvāva vikasati, evaṃ ahutvā antoudake pupphitaṃ nīluppalaṃ viya. Amhākaṃ panidaṃ puññakammaṃ bhavantarūpapattiyā vinā imasmiṃyeva attabhāve vipākaṃ detīti yojanā. Cintāmattakampīti domanassavasena cintāmattakampi.

“他离间”(pisuṇesi)是指他造作了离间业(pisuṇakamma)，意思是在你们之间搬弄我的离间语。再次，把它做成不可收回的梵天之施(brahmadeyya)。“也为我”(mayhampi)是指：“也为了我的利益，请为了我而做福业。”青莲(nīluppala)在开放时，是升出水面后才开放的，不像在水下就已开放的青莲。其结构是：“而我们的此福业，无须来世投生，就在此生此身中给予果报。”“乃至仅仅是思惟”(cintāmattakampi)是指由于忧愁而乃至仅仅是思惟。

Pagevāti kālasseva, ativiya pātoti attho. Kaṇṇikūpaganti kaṇṇikayogyaṃ. Tacchetvā maṭṭhaṃ katvā kaṇṇikāya kattabbaṃ sabbaṃ niṭṭhapetvā. Tathā hi sā vatthena veṭhetvā ṭhapitā.

“清晨”(pageva)即是“及早”，意思是“非常早”。“适合作顶饰”(kaṇṇikūpaga)是指适合做顶饰。削平磨光后，完成了所有为顶饰该做的事。确实，它被布包裹着放在那里。

Cayabandhanaṃ [Pg.254] sālāya adhiṭṭhānasajjanaṃ. Kaṇṇikamañcabandhanaṃ kaṇṇikārohanakāle āruhitvā avaṭṭhānaaṭṭakaraṇaṃ.

“堆砌捆绑”(cayabandhana)是指准备殿堂的地基。“捆绑顶饰台架”(kaṇṇikamañcabandhana)是指在吊升顶饰时，为了爬上去站立而搭建平台。

Yassa atthate phalake yassa phalake atthateti yojanā.

其结构是：“在他的木板上铺设，在他的木板上铺设。”

Avidūreti sālāya, koviḷārarukkhassa ca avidūre. Sabbajeṭṭhikāti sabbāsaṃ tassa bhariyānaṃ jeṭṭhikā sujātā.

“不远”(avidūre)是指离殿堂不远，也离拘毗罗树(koviḷāra)不远。“最年长者”(sabbajeṭṭhikā)是指他所有妻子中最年长的善生(Sujātā)。

Tassevāti sakkasseva. Santiketi samīpe santikāvacarā hutvā nibbattā. Dhajena saddhiṃ sahassayojaniko pāsādo.

“他的”(tasseva)即是“帝释的”(sakkassa)。“在附近”(santike)是指他们投生在附近，成为近侍。连同旗帜，有一座千由旬大的宫殿。

Kakkaṭakavijjhanasūlasadisanti kakkaṭake gaṇhituṃ tassa bilapariyantassa vijjhanasūcisadisaṃ.

“如刺蟹之锥”(kakkaṭakavijjhanasūlasadisa)是指为了捕捉螃蟹而用的、像刺穿其洞穴边缘的针锥一样的东西。

Maccharūpenāti matamaccharūpena. Osaratīti pilavanto gacchati. Tassāpi bakasakuṇikāya pañca vassasatāni āyu ahosi devanerayikānaṃ viya manussapetatiracchānānaṃ āyuno aparicchinnattā.

“以鱼的形态”(maccharūpena)即是以死鱼的形态。“漂流”(osarati)是指漂浮而去。那只雌鹭鸟(bakasakuṇikā)的寿命也有五百年，因为天神、地狱众生、人类、饿鬼、畜生的寿命是不确定的。

Ukkuṭṭhimakāsīti uccāsaddamakāsi.

“他发出了欢呼”(ukkuṭṭhimakāsi)是指他发出了大声。

Pubbasannivāsenāti purimajātīsu cirasannivāsena. Evañhi ekaccānaṃ diṭṭhamattenapi sineho uppajjati. Tenāha bhagavā –

“因往昔同住”(pubbasannivāsena)是指由于在过去生中长久地共同居住。确实，对某些人来说，仅凭一见也会生起爱恋。因此，世尊(Bhagavā)说：

‘‘Pubbeva sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake’’ti. (jā. 1.2.174);

“由于往昔曾同住，或由于现世的帮助，爱恋就这样产生，犹如水中的莲花。”

Avasesesūti asure, sakkaṃ ṭhapetvā dvīsu devalokesu deveva sandhāya vadati.

“在其余者中”(avasesesu)是指阿修罗(asure)，以及除去帝释(Sakka)之外的两个天界中的天神。

Atthanissitanti attano, paresañca atthameva hitameva nissitaṃ, taṃ pana hitaṃ sukhassa nidānanti āha ‘‘kāraṇanissita’’nti.

“依于义利”(atthanissita)是指依于自己与他人的义利和福祉，而那福祉是快乐的因缘，因此说“依于原因”(kāraṇanissita)。

Pañhaveyyākaraṇavaṇṇanā

问答释义

357. Kiṃsaṃyojanāti kīdisasaṃyojanā. Satte anatthe saṃyojenti bandhantīti saṃyojanānīti āha ‘‘kiṃbandhanā, kena bandhanena baddhā’’ti. Puthukāyāti bahū sattakāyāti āha ‘‘bahū janā’’ti. Veraṃ vuccati dosoti āha ‘‘averāti appaṭighā’’ti. Āvudhena [Pg.255] sarīre daṇḍo āvudhadaṇḍo, dhanassa dāpanatthena daṇḍo dhanadaṇḍo, tadubhayākaraṇena tato vinimutto adaṇḍo, sampattiharaṇato, saha anatthuppattito ca sapatto, paṭisattūti āha ‘‘asapattāti apaccatthikā’’ti. Byāpajjhaṃ vuccati cittadukkhaṃ, tabbirahitā abyāpajjhāti āha ‘‘vigatadomanassā’’ti. Pubbe ‘‘averā’’ti padena sambaddhāghātakābhāvo vutto. Tenāha ‘‘appaṭighā’’ti. ‘‘Averino’’ti pana imināpi kopamattassapi anuppādanaṃ. Tenāha ‘‘katthaci kopaṃ na uppādetvā’’ti. ‘‘Viharemū’’ti ca padaṃ purimapadehipi yojetabbaṃ ‘‘averā viharemū’’tiādinā. Ayañca averādibhāvo saṃvibhāgena pākaṭo hotīti dassetuṃ ‘‘accharāyā’’ti ādiṃ vatvā ‘‘iti ce nesaṃ hotī’’ti vuttaṃ. Cittuppatti daḷhatarāpi hutvā pavattatīti dassetuṃ ‘‘dānaṃ datvā, pūjaṃ katvā ca patthayantī’’ti vuttaṃ. Iti ceti ce-saddo anvayasaṃsaggena parikappetīti āha ‘‘evañca nesa’’nti.

357. “以何为结？”(kiṃsaṃyojanā)是指“以何种结？”“因为它们将有情与无益之事相连结、相捆绑，所以是结。”因此说：“以何为缚，以何缚所缚？”“众多身”(puthukāyā)是指众多有情身，因此说“许多人”。“怨”(vera)被称为“瞋”，因此说：“无怨”(averā)即“无恚”(appaṭighā)。以武器对身体的惩罚是“刀杖”(āvudhadaṇḍa)，以罚没财产来惩罚是“财杖”(dhanadaṇḍa)；不做此二者，由此解脱，是为“无杖”(adaṇḍa)。因夺取财物、共同产生无益之事而为“敌”(sapatta)，即“怨敌”，因此说：“无敌”(asapattā)即“无仇”(apaccatthikā)。“恼”(byāpajjha)被称为“心苦”，离此者为“无恼”(abyāpajjhā)，因此说：“离忧”(vigatadomanassā)。先前以“无怨”(averā)一词，说的是没有相续的瞋恨。因此说“无恚”(appaṭighā)。而以“无怨者”(averino)一词，则表示连丝毫的忿怒也不生起。因此说“在任何地方都不生起忿怒”。“愿我们住于”(viharemū)一词也应与前面的词连接，如“愿我们住于无怨”等。为了表明此无怨等状态是通过分享而显现，说了“天女”等之后，又说“如果他们有此心”。为了表明心念的生起即使更坚定也能持续，又说“布施、作供养后而发愿”。“如果”(iti ce)中的“如果”(ce)一词，是以关联、集合来推测，因此说“如此，他们……”

Yāya kāyaci paresaṃ sampattiyā khīyanaṃ usūyanaṃ asahanaṃ lakkhaṇaṃ etissāti parasampattikhīyanalakkhaṇā, yadaggena attasampattiyā parehi sādhāraṇabhāvaṃ asahanalakkhaṇaṃ, tadaggenassa ‘‘nigūhanalakkhaṇa’’ntipi vattabbaṃ. Tathā hissa porāṇā ‘‘mā idaṃ acchariyaṃ aññesaṃ hotu, mayhameva hotūti macchariya’’nti nibbacanaṃ vadanti. Abhidhamme ‘‘yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā’’tiādinā (dha. sa. 1126) nikkhepakaṇḍe, ‘‘yā etesu paresaṃ lābhādīsu kiṃ iminā imesa’’ntiādinā taṃsaṃvaṇṇanāyañca vuttāneva, tasmā tattha vuttanayeneva veditabbānīti adhippāyo.

其特征为对他人任何成就感到苦恼、嫉妒、不能忍受，是为“于他人成就苦恼相”；其顶点的特征为不能忍受自己的成就与他人共享，就此顶点而言，也应被称为“隐藏相”。确实，古人说其语源是：“不要让此稀有之事为他人所有，愿其仅为我所有，此即悭吝。”在阿毗达摩(Abhidhamma)的论述部分中，以“凡于他人之利得、恭敬、尊重、尊敬、礼拜、供养而有嫉妒、嫉妒之心”等句，以及在其释义中以“凡于他人此等利得等，（心想）‘他们要这些做什么’”等句，皆已宣说，因此其意为：应当依彼处所说之理而了知。

Yasmā pana issāmacchariyāni bahvādīnavāni, tesaṃ vibhāvanā lokassa bahukārā, tasmā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 1125) vibhāvitānampi tesaṃ diṭṭhadhammikepi samparāyike piādīnave dassento ‘‘āvāsamacchariyena panā’’tiādimāha. Etthāti etesu issāmacchariyesu, etesu vā āvāsamacchariyādīsu pañcasu macchariyesu. Saṅkāraṃ sīsena ukkhipitvāva vicarati [Pg.256] tattha laggacittatāya, nihīnajjhāsayatāya ca. Mamāti mayā, ayameva vā pāṭho. Lohitampi mukhato uggacchati cittavighātena saṃtattahadayatāya. Kucchivirecanampi hoti atijalaggino. Añño vibhavapaṭivedhadhammo ariyānaṃyeva hoti, te ca taṃ na maccharāyanti macchariyassa sabbaso pahīnattā. Paṭivedhadhamme macchariyassa asambhavo evāti āha ‘‘pariyattidhammamacchariyena cā’’ti. Vaṇṇamacchariyena dubbaṇṇo, dhammamacchariyena eḷamūgo duppañño hoti.

然而，因为嫉妒与悭吝有许多过患，阐明它们对世间大有助益，所以在阿毗达摩义注中，即使已阐明了它们，（作者）在开示其现世及来世的过患时，仍说“又，由于住处悭”等。“于此”是指于此嫉妒与悭吝，或于此住处悭等五种悭吝之中。他因心执著于彼，且意乐卑下，犹如头顶垃圾而行。“我的”(mama)是指“由我”(mayā)，或者这(mama)就是正确的读法。由于心受扰乱，心被烧热，血也从口中涌出。对过度燃烧（贪欲）者，也会腹泻。另一种证得成就之法仅为圣者所有，而他们对此并不悭吝，因为悭吝已被完全断除。因为对亲证之法不可能悭吝，所以说“以及由于对所学法之悭吝”。由于对（外貌）之美悭吝，（来生）相貌丑陋；由于对法悭吝，（来生）痴呆喑哑、智慧低劣。

‘‘Apicā’’tiādi pañcannaṃ macchariyānaṃ vasena kammasarikkhakavipākadassanaṃ. Āvāsamacchariyena lohagehe paccati paresaṃ āvāsapaccayahitasukhanisedhanato. Kulamacchariyena appalābho hoti parehi kulesu laddhabbalābhanisedhanato, appalābhoti ca alābhoti attho. Lābhamacchariyena gūthaniraye nibbattati lābhahetu parehi laddhabbassa assādanisedhanato. Sabbathāpi nirassādo hi gūthanirayo. Vaṇṇo nāma na hotīti sarīravaṇṇo, guṇavaṇṇoti duvidhopi vaṇṇo nāmamattenapi na hoti, tattha tattha nibbattamāno virūpo eva hoti. Sampattinigūhanasabhāvena macchariyena virūpite santāne yebhuyyena guṇā patiṭṭhameva na labhanti, ye ca patiṭṭhaheyyuṃ, tesampi vasenassa vaṇṇo na bhaveyya. Te hi tassa loke rattiṃ khittā sarā viya na paññāyanti. Dhammamacchariyena kukkuḷaniraye. Sotāpattimaggena pahīyati apāyagamanīyabhāvato. Verādīhi na parimuccantiyeva tapparimuccanāya icchāya appattabbattā jātiādidhammānaṃ sattānaṃ jātiādīhi viya.

“复次”等语是依五种悭吝开示业与果相符之理。由于住处悭，因其阻止他人受用住处、资具、福利、安乐，故于铁室中被烧煮。由于家族悭，因其阻止他人从家族中获得可得的利养，故得利甚少；而“得利甚少”意即“无所得”。由于利养悭，因其阻止他人享用因利养而可得的滋味，故投生于粪屎地狱；粪屎地狱确实是完全没有滋味的。所谓“无色”，是说身体之色、功德之誉这两种色连名义上都没有，无论投生何处，都是形貌丑陋。在被以隐藏成就为自性的悭吝所丑化的相续中，功德大多无法立足；即使有些功德得以安住，他也不会因此而有声誉。那些功德在此世间，犹如黑夜里射出的箭，不为人知。由于法悭，投生于热灰地狱。此悭吝由须陀洹道断除，因其是导向恶趣的。悭吝者无法从怨恨等解脱，因为想从中解脱的愿望是无法达成的，犹如受制于生等诸法的众生无法从生等解脱一样。

Tiṇṇā mettha kaṅkhāti ma-kāro padasandhikaro. Etasmiṃ pañheti etasmiṃ ‘‘kiṃsaṃyojanā nu kho’’ti evaṃ ñātuṃ icchite atthe. Tumhākaṃ vacanaṃ sutvāti ‘‘issāmacchariyasaṃyojanā’’ti evaṃ pavattaṃ tumhākaṃ vissajjanavacanaṃ sutvā. Kaṅkhā tiṇṇāti yathāpucchite atthe saṃsayo tarito vigato desanānussaraṇamattena, na samucchedavasenāti āha ‘‘na maggavasenā’’tiādi. Ayampi kathaṃkathā vigatāti kaṅkhāya vigatattā eva tassā pavattiākāravisesabhūtā ‘‘idaṃ katha idaṃ katha’’nti ayampi kathaṃkathā vigatā apagatā.

“我于此疑惑已度”一句中的“ma”是用于连接词语的。关于“究竟以何为结？”这个想被了知的问题，听了你们“是嫉妒与悭吝结”的回答后，对于所问之事的疑惑，仅通过忆念教说即已度越、离去，并非通过断除，因此说“非以道力”等。此“如何、为何”之疑也已离去，即因为疑惑已离去，其表现为“此如何？此如何？”这种形态的“如何、为何”之疑也已离去、消失了。

358. Nidānādīni [Pg.257] mahānidānasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.95) vuttatthāneva. Piyānaṃ attano pariggahabhūtānaṃ sattasaṅkhārānaṃ parehi sādhāraṇabhāvāsahanavasena, nigūhanavasena ca pavattanato piyasattasaṅkhāranidānaṃ macchariyaṃ, appiyānaṃ pariggahabhūtānaṃ sattānaṃ, saṅkhārānañca asahanavasena pavattiyā appiyasattasaṅkhāranidānā issā. Yañhi kiñci appiyasambandhaṃ bhaddakampi taṃ kodhanassa appiyamevāti. Ubhayanti macchariyaṃ, issā cāti ubhayaṃ. Ubhayanidānanti piyanidānañceva appiyanidānañca. Piyāti iṭṭhā. Keḷāyitāti dhanāyitā. Mamāyitāti mamattaṃ katvā pariggahitā. Issaṃ karotīti ‘‘kiṃ imassa iminā’’ti tassa piyasattalābhāsahanavasena ussūyati, tameva piyasattaṃ yācito. Aho vatassāti sādhu vata assa. ‘‘Imassa puggalassa evarūpaṃ piyavatthu na bhaveyyā’’ti issaṃ karoti usūyaṃ uppādeti. Mamāyantāti keḷāyantā. Appiyeti appiye satte tesaṃ satāpato. Assāti puggalassa, yena te laddhā. Teti sattasaṅkhārā, sacepi amanāpā honti appiyehi samudāgatattā. Viparītavuttitāyāti ayāthāvagāhitāya. Ko añño evarūpassa lābhīti tena attānaṃ sambhāvento issaṃ vā karoti. Aññassa tādisaṃ uppajjamānampi ‘‘aho vatassa evarūpaṃ na bhaveyyā’’ti issaṃ vā karoti, ayañca nayo heṭṭhā vuttanayattā na gahito.

358. 缘起等义已在《大缘经》释义(Dīghanikāya-aṭṭhakathā 2.95)中解说。对于自己所执取的可爱有情与诸行，因不能忍受与他人共享以及想要隐藏而生起悭吝，此即以可爱有情诸行为缘；对于所执取的不可爱有情与诸行，因不能忍受而生起嫉妒，此即以不可爱有情诸行为缘。凡与不可喜相连者，纵然美好，对有嗔者而言亦是不可喜的。“两者”，即悭吝与嫉妒。“两种缘”，即可爱缘与不可爱缘。“可爱”即可意。“珍爱”即视为财富。“我所化”即作我所想而执取。“生起嫉妒”是说，因不能忍受他人获得可爱的有情而嫉妒，心想：“他凭什么拥有这个？”，或在被索求那个可爱的有情时生起嫉妒。“啊，愿他没有！”即“愿此人(puggala)没有此等可爱之物”，由此生起嫉妒，生起妒意。“我所化者”即珍爱者。“于不可爱者”，即于不可爱的有情，因其带来苦恼。“他的”指那个人(puggala)，他获得了那些。“那些”指那些有情与诸行，即使它们不可意，也是因为从不可爱者而来。“因颠倒转起”即因不如实了知。或者他通过如此赞誉自己而生起嫉妒：“还有谁能获得如此之物？”或者当他人获得此等事物时，他也生起嫉妒：“啊，愿他没有此等事物！”此法因前面已说，故不复取。

Vatthukāmānaṃ pariyesanavasena pavatto chando pariyesanachando. Paṭilābhapaccayo chando paṭilābhachando. Paribhuñjanavasena pavatto chando paribhogachando. Paṭiladdhānaṃ sannidhāpanavasena, saṅgopanavasena ca pavatto chando sannidhichando. Diṭṭhadhammikameva payojanaṃ cintetvā vissajjanavasena pavatto chando vissajjanachando. Tenāha ‘‘katamo’’tiādi.

为寻求事物欲而生起的意欲是寻求欲。以获得为缘的意欲是获得欲。为受用而生起的意欲是受用欲。为积储与守护已得之物而生起的意欲是积储欲。仅思量现法利益而以舍弃方式生起的意欲是舍弃欲。因此说“哪个是”等等。

Ayaṃ pañcavidhopi atthato taṇhāyanamevāti āha ‘‘taṇhāmattamevā’’ti.

这五种意欲从义理上说都只是渴爱的表现，因此说“唯是渴爱”。

Evaṃ vutto ‘‘lābhaṃ paṭicca vinicchayo’’ti evaṃ mahānidānasutte (dī. ni. 2.103) vutto vinicchayavitakko vitakko nāma, na yo koci vitakko. Idāni yathāvuttaṃ [Pg.258] vinicchayavitakkaṃ atthuddhāranayena nīharitvā dassetuṃ ‘‘vinicchayo’’tiādi vuttaṃ. Aṭṭhasatanti aṭṭhādhikaṃ sataṃ, tañca kho taṇhāvicaritānaṃ sataṃ, na yassa kassacīti dassetuṃ ‘‘taṇhāvicarita’’nti vuttaṃ. Taṇhāvinicchayo nāma taṇhāya vasena vakkhamānanayena ārammaṇassa vinicchinanato. Diṭṭhidassanavasena ‘‘idameva saccaṃ, moghaṃ añña’’nti vinicchinanato diṭṭhivinicchayo nāma. Iṭṭhaṃ paṇītaṃ, aniṭṭhaṃ appaṇītaṃ, piyāyitabbaṃ piyaṃ, appiyāyitabbaṃ appiyaṃ, tesaṃ vavatthānaṃ taṇhāvasena na hoti. Taṇhāvasena hi ekacco kiñci vatthuṃ paṇītaṃ maññati, ekacco hīnaṃ, ekacco piyāyati, ekacco nappiyāyati. Tenāha ‘‘tadeva hī’’tiādi. ‘‘Dassāmī’’ti idaṃ vissajjanachande vuttanayena ceva vaṭṭūpanissayadānavasena ca veditabbaṃ. Tampi hi taṇhāchandahetukanti.

如是所说，如《大缘经》(Mahānidānasutta)中所说“缘利得有抉择”，此抉择寻即是所谓的寻，而非任何寻。如今为以提炼要义的方式阐明如上所说的抉择寻，而说“抉择”等。“一百零八”即一百又八，此乃一百零八种渴爱所行，为表明其非任何其他，故说“渴爱所行”。所谓“渴爱抉择”，是因依于渴爱，以后述方式抉择所缘。所谓“见抉择”，是因依于见而作“唯此是实，余者虚妄”的抉择。可意与上妙，不可意与下劣，可爱与当爱，不可爱与不当爱——对这些的判定并非不依于渴爱。因为依于渴爱，一人认为某物上妙，另一人则认为下劣；一人喜爱，另一人不喜爱。因此说“因为依于渴爱……”等。“我将布施”此语，当知其既是依于舍弃欲中所说之理，也是依于作为轮回之依止的布施。因为那也是以渴爱与欲为因的。

Yattha sayaṃ uppajjanti, taṃ santānaṃ saṃsāre papañcenti vitthārayantīti papañcā. Yassa ca uppannā, taṃ ‘‘ratto’’ti vā ‘‘satto’’ti vā ‘‘micchābhiniviṭṭho’’ti vā papañcenti byañjentīti papañcā. Yasmā taṇhādiṭṭhiyo adhimattā hutvā pavattamānā taṃsamaṅgīpuggalaṃ pamattākāraṃ pāpenti, māno pana jātimadādi vasena mattākārampi, tasmā ‘‘mattapamattākārapāpanaṭṭhenā’’ti vuttaṃ. Saṅkhā vuccati koṭṭhāso bhāgaso saṅkhāyati upaṭṭhātīti. Yasmā papañcasaññā taṃtaṃdvāravasena, ārammaṇavasena ca bhāgaso vitakkassa paccayā honti, na kevalā, tasmā papañcasaññāsaṅkhānidāno vitakko vutto, papañcasaññānaṃ vā anekabhedabhinnattā taṃsamudāyo ‘‘papañcasaññāsaṅkhā’’ti vutto. Papañcasaññāsaṅkhāggahaṇena ca anavaseso dukkhasamudayo vutto taṃtaṃ nimittattā vaṭṭadukkhassāti.

它们于何处生起，就在轮回中延展、扩张那个相续，因此称为“戏论”。它们为谁生起，就将那人彰显为“有贪者”、“有著者”或“邪执者”，因此称为“戏论”。因为当贪与见过度生起时，会使具足它们的个人(puggala)陷入放逸的状态，而慢则因种姓之慢等而使人陷入骄慢的状态，因此说“因其导致骄慢与放逸的状态”。“数”被称为部分，因为它被部分地计数、呈现。因为戏论想通过各个根门与所缘，成为寻的部分之缘，而非全部，因此说寻“以戏论想数为缘”；或者，因为戏论想有多种差别，其集合被称为“戏论想数”。通过把握戏论想数，即无遗地说明了苦之集起，因为它们是轮回苦的种种相。

Yo nirodho vūpasamoti nirodhasaccamāha. Tassa sāruppanti tassa papañcasaññāsaṅkhāya nirodhassa vūpasamassa adhigamupāyatāya sāruppaṃ anucchavikaṃ, etena vipassanaṃ vadati. Tattha yathāvuttanirodhe ārammaṇakaraṇavasena gacchati pavattatīti tatthagāminī, etena maggaṃ. Tenāha ‘‘saha vipassanāya maggaṃ pucchatī’’ti.

所谓“灭、寂静”，是指灭谛。“与之相应”，即作为证得该戏论想数之灭、之寂静的方法，是相应、适宜的，以此说的是观(vipassanā)。于彼，即于如前所述的灭，以之为所缘而前往、行进，故为“趣向于彼者”，以此说的是道。因此说“他问及道与观”。

Vedanākammaṭṭhānavaṇṇanā

受业处释义

359. Pucchitameva kathitaṃ. Yasmā sakkena devānaṃ indena papañcasaññāsaṅkhānirodhagāminipaṭipadā pucchitāva, bhagavā ca tadadhigamupāyaṃ arūpakammaṭṭhānaṃ tassa [Pg.259] ajjhāsayavasena vedanāmukhena kathento tisso vedanā ārabhi, iti pucchitameva kathentena pucchānusandhivasena sānusandhimeva ca kathitaṃ. Na hi buddhānaṃ ananusandhikā kathā nāma atthi. Idānissa vedanāmukhena arūpakammaṭṭhānasseva kathane kāraṇaṃ dassetuṃ ‘‘devatānañhī’’tiādi vuttaṃ. Karajakāyassa sukhumatāvacaneneva accantamudusukhumālabhāvāpi vuttā evāti daṭṭhabbaṃ. Kammajanti kammajatejaṃ. Tassa balavabhāvo uḷārapuññakammanibbattattā, ativiya garumadhurasiniddhasuddhāhārajīraṇato ca. Ekāhārampīti ekāhāravārampi. ‘‘Vilīyantī’’ti etena karajakāyassa mandatāya kammajatejassa balavabhāvena āhāravelātikkamena nesaṃ balavatī dukkhavedanā uppajjamānā supākaṭā hotīti dasseti. Nidassanamattañcetaṃ, sukhavedanāpi pana nesaṃ uḷārapaṇītesu ārammaṇesu uparūpari aniggahaṇavasena pavattamānā supākaṭā hutvā upaṭṭhātiyeva. Upekkhāpi tesaṃ kadāci uppajjamānā santapaṇītarūpā eva iṭṭhamajjhatte eva ārammaṇe pavattanato. Tenevāha ‘‘tasmā’’tiādi.

359. 所问即所答。因为释提桓因(Sakka devānaminda)向世尊询问能灭除戏论想、趋向止息的行道，世尊便随顺他的意愿，以受为切入点，开示证得无色业处的方便，从而谈及三受。因此，所答即所问，是依据所问而说，前后连贯。诸佛的说法，没有不连贯的。现在以受为切入点来说无色业处，为了显示其中的原因，所以说“诸天”等语。以“业生身”的细微柔妙来描述，实际上也说明了他们极其细微柔软的性质。业生，指的是业生火界。它的力量强大，是因为由殊胜的福业所生，也因为消化极其厚重、甘美、润滑、纯净的食物。即使是一日一食也是如此。“消散”这个词，显示出业生身衰弱的时候，因为业生火界力量强大，以及错过了食时，他们强烈的苦受便生起而非常明显。这只是举例说明，实际上，他们的乐受在殊胜美好的所缘境中，也层层不断地生起，非常明显。舍受偶尔生起的时候，因为安住在适中美好的所缘境中，所以也是寂静美好的。因此说“是故”等。

Rūpakammaṭṭhānanti rūpapariggahaṃ, rūpamukhena vipassanābhinivesanti attho. Arūpakammaṭṭhānanti etthāpi eseva nayo. Tattha rūpakammaṭṭhānena samathābhinivesopi saṅgayhati, vipassanābhiniveso pana idhādhippetoti dassento ‘‘rūpapariggaho arūpapariggahotipi etadeva vuccatī’’ti āha. Catudhātuvavatthānanti ettha yebhuyyena catudhātuvavatthānaṃ vitthārento rūpakammaṭṭhānaṃ kathetīti adhippāyo. Rūpakammaṭṭhānaṃ dassetvāva katheti ‘‘evaṃ rūpakammaṭṭhānaṃ vuccamānaṃ suṭṭhu vibhūtaṃ pākaṭaṃ hutvā upaṭṭhātī’’ti. ‘‘Etena idhāpi rūpakammaṭṭhānaṃ ekadesena vibhāvitamevā’’ti vadanti.

色业处是指把握色法，通过色法作为入口来专注观禅的意思。无色业处，这里也是同样的道理。其中，色业处也包含止的专注，但此处特指观的专注，因此说：“把握色法和把握无色法，说的就是这个”。四界分别观(catudhātuvavatthāna)，这里主要是详细解说四界分别观，意思是在讲述色业处。先说明色业处之后，才说：“这样，当解说色业处时，它会非常清楚、明显地呈现出来”。有人说：“由此，这里也部分地阐明了色业处”。

Kāmañcettha vedanāvasena arūpakammaṭṭhānaṃ āgataṃ, tadaññadhammavasenapi arūpakammaṭṭhānaṃ labbhatīti taṃ vibhāgena dassetuṃ ‘‘tividho hī’’tiādi vuttaṃ. Tattha abhinivesoti anuppaveso, ārambhoti attho. Ārambhe eva hi ayaṃ vibhāgo, sammasanaṃ pana anavasesatova dhamme pariggahetvā pavattatīti. ‘‘Pariggahite rūpakammaṭṭhāne’’ti idaṃ rūpamukhena vipassanābhinivesaṃ sandhāya vuttaṃ, arūpamukhena pana vipassanābhiniveso yebhuyyena samathayānikassa icchitabbo, so ca [Pg.260] paṭhamaṃ jhānaṅgāni pariggahetvā tato paraṃ sesadhamme pariggaṇhāti. Paṭhamābhinipātoti sabbe cetasikā cittāyattā cittakiriyābhāvena vuccantīti phasso cittassa paṭhamābhinipāto vutto. Taṃ ārammaṇanti yathāpariggahitaṃ rūpakammaṭṭhānasaññitaṃ ārammaṇaṃ. Uppannaphasso puggalo, cittacetasikarāsi vā ārammaṇena phuṭṭho phassasahajātāya vedanāya taṃsamakālameva vedeti, phasso pana obhāsassa viya padīpo vedanādīnaṃ paccayaviseso hotīti purimakālo viya vuccati, yā tassa ārammaṇābhiniropanalakkhaṇatā vuccati. Phusantoti ārammaṇassa phusanākārena. Ayañhi arūpadhammattā ekadesena anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ, cittaṃ, ārammaṇañca phusanto viya, saṅghaṭṭento viya ca pavattatīti. Tathā hesa ‘‘saṅghaṭṭanaraso’’ti vuccati.

虽然此处以受为缘而有无色业处，但以其他法为缘亦可得无色业处。为分别说明此义，故说“有三种”等语。其中“深入”(abhiniveso)即进入之义，其义为“起始”。此分类唯就起始而言，而审察则普遍摄取一切法无余而行。所谓“已摄受色业处”者，是就以色为门径而深入观(vipassanā)之义而说；而以无色为门径深入观，则多为奢摩他行者(samathayānika)所希求，彼先摄受诸禅支，然后摄受其余诸法。初触(paṭhamābhinipāto)者，因一切心所皆依心而有，作为心的作用，故说触为心之初触。彼所缘者，即如前所摄受、名为色业处之所缘。当触生起时，个人(puggala)，或心与心所的集合，被所缘触及，便以与触俱生的受，在同一刹那感受；而触如灯之于光，为受等之特殊因缘，故说它仿佛在先，这被称为其导向所缘的特征。触者，以触所缘的方式。此无色法虽不似色法部分黏着，然如眼之于色、耳之于声，心与所缘亦似相触、似相撞而行。是故说其“作用是触击”。

Ārammaṇaṃ anubhavantīti issaravatāya visavitāya sāmibhāvena ārammaṇarasaṃ saṃvedentī. Phassādīnañhi sampayuttadhammānaṃ ārammaṇe ekadeseneva pavatti phusanādimattabhāvato, vedanāya pana iṭṭhākārasambhogādivasena pavattanato ārammaṇe nippadesato pavatti. Phusanādibhāvena hi ārammaṇaggahaṇaṃ ekadesānubhavanaṃ, vedayitabhāvena gahaṇaṃ yathākāmaṃ sabbānubhavanaṃ, evaṃsabhāvāneva tāni gahaṇānīti na vedanāya viya phassādīnampi yathā sakakiccakaraṇena sāmibhāvānubhavanaṃ codetabbaṃ. Vijānantanti paricchindanavasena visesato jānantaṃ. Viññāṇañhi minitabbavatthuṃ nāḷiyā minanto puriso viya ārammaṇaṃ paricchijja vibhāventaṃ pavattati, na saññā viya sañjānanamattaṃ hutvā. Tathā hi anena kadāci lakkhaṇattayavibhāvanāpi hoti, imesaṃ pana phassādīnaṃ tassa tassa pākaṭabhāvo paccayavisesasiddhassa pubbabhāgassa vasena veditabbo.

感受所缘，即是以自在、遍行、主宰之方式感受所缘味。因为触等相应诸法，于所缘上仅有部分作用，仅是接触等性；而受，由于有享受可意相等缘故，故于所缘上是完全的作用。以接触等性执取所缘，仅能部分体验；以感受性执取所缘，则能随其意愿完全体验。这些执取之性本是如此，不应责难触等亦如受般，依其各自功能而行使主宰的体验。了别者，即是以界定方式而特别认知。识犹如以量具测量物体之人，对所缘进行界定、分别，而非如想般仅作标记。如是，识有时亦能显现三相，而触等各自之明显性，应依特殊因缘所成就之前分而知。

Evaṃ tassa tasseva pākaṭabhāvepi ‘‘sabbaṃ, bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46; paṭi. ma. 1.3), ‘‘sabbañca kho, bhikkhave, abhijāna’’nti (saṃ. ni. 4.27) ca evamādi vacanato sabbe sammasanupagā dhammā pariggahetabbāti dassento ‘‘tattha yassā’’tiādimāha. Tattha phassapañcamakeyevāti avadhāraṇaṃ tadantogadhattā taggahaṇeneva gahitattā catunnaṃ arūpakkhandhānaṃ. Phassapañcamakaggahaṇañhi tassa sabbassa sabbacittuppādasādhāraṇabhāvato[Pg.261]. Tattha ca phassacetanāggahaṇena sabbasaṅkhārakkhandhadhammasaṅgaho cetanappadhānattā tesaṃ. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhaṅge ‘‘cakkhusamphassajā cetanā’’tiādinā (vibha. 21) cetanāva vibhattā, itare pana khandhā sarūpeneva gahitā.

如是，即使其各自已然显现，然为表明一切当被审察之法皆应被把握，故依“诸比丘，一切皆应遍知”（《相应部》4.46；《无碍解道》1.3），“诸比丘，我已遍知一切”（《相应部》4.27）等教言，而说“于彼，若”等。“唯以触五法”是限定语，因四无色蕴已包含于彼，被其所摄。摄取触五法，乃因其为一切心生起之共通法。且通过摄取触与思，涵盖一切行蕴法，因思乃其主导。例如，于《分别论》的经分别之行蕴分别中，以“眼触所生思”（《分别论》21）等方式，唯独分别了思，而其余诸蕴则以其各自之自性被摄取。

Vatthunissitāti ettha vatthu-saddo karajakāyavisayo, na chabbatthuvisayoti. Kathamidaṃ viññāyatīti āha ‘‘yaṃ sandhāya vutta’’nti. Kattha pana vuttaṃ? Sāmaññaphalasutte. Soti karajakāyo. ‘‘Pañcakkhandhavinimuttaṃ nāmarūpaṃ natthī’’ti idaṃ adhikāravasena vuttaṃ. Aññathā hi khandhavinimuttampi nāmaṃ atthevāti. Avijjādihetukāti avijjātaṇhupādānādihetukā. ‘‘Vipassanāpaṭipāṭiyā aniccaṃ dukkhaṃ anattāti sammasanto vicaratī’’ti iminā balavavipassanaṃ vatvā puna tassa ussukkāpanaṃ, visesādhigamañca dassento ‘‘so’’tiādimāha.

“依于事”(vatthunissita)，于此，“事”(vatthu)一词是指业生身(karajakāya)的范围，而非六事的范围。如何了知此义？答曰：“依此而言。”在何处所说？在《沙门果经》(Sāmaññaphalasutta)中。“彼”即业生身。“离五蕴之名色不存在”，此乃依主旨而说。否则，亦有离蕴之名存在。“以无明等为因”是指以无明(avijjā)、渴爱(taṇhā)、取(upādāna)等为因。以“依观(vipassanā)的次第，思惟无常、苦、无我而住”此句说明强力的观之后，为显示对他的激励及殊胜的证得，而说“彼”等。

Idhāti imasmiṃ sakkapañhasutte. Vedanāvasena cettha arūpakammaṭṭhānakathane kāraṇaṃ heṭṭhā vuttanayameva. Yathāvuttesu ca tīsu kammaṭṭhānābhinivesesu vedanāvasena kammaṭṭhānābhiniveso sukaro vedanānaṃ vibhūtabhāvatoti dassetuṃ ‘‘phassavasena hī’’tiādi vuttaṃ. ‘‘Na pākaṭaṃ hotī’’ti idaṃ sakkapamukhānaṃ tesaṃ devānaṃ yathā vedanā vibhūtā hutvā upaṭṭhāti, na evaṃ itaradvayanti katvā vuttaṃ. Vedanāya eva ca nesaṃ vibhūtabhāvo vedanāmukhenevettha bhagavatā desanāya āraddhattā. ‘‘Vedanānaṃ uppattiyā pākaṭatāyā’’ti idaṃ sukhadukkhavedanānaṃ vasena vuttaṃ. Tāsañhi pavatti oḷārikā, na itarāya. Tadubhayaggahaṇamukhena vā gahetabbattā itarāyapi pavatti viññūnaṃ pākaṭā evāti sukhadukkhavedanānañhī’’ti visesaggahaṇaṃ daṭṭhabbaṃ. ‘‘Yadā sukhaṃ uppajjatī’’tiādi sukhavedanāya pākaṭabhāvavibhāvanaṃ, tayidaṃ asamāhitabhūmivasena veditabbaṃ. Tattha ‘‘sakalaṃ sarīraṃ kho bhante’’ntiādinā kāmaṃ pavattioḷārikatāya avūpasantasabhāvametaṃ sukhaṃ, sātalakkhaṇatāya pana sampayuttadhamme, nissayañca anuggaṇhantameva pavattatīti dasseti. ‘‘Yadā dukkhaṃ uppajjatī’’tiādīsu vuttavipariyāyena attho veditabbo.

在此《帝释所问经》(Sakkapañhasutta)中，依于受来说明无色业处，其理由与前述相同。在前述三种业处专注中，依于受的业处专注最为容易，因为受的显现最为明显，故说“以触为缘”等语。“不明显”是指对于以帝释为首的诸天而言，受是以显现的方式现起的，不像另外两种那样。正因为对他们而言受是显现的，所以世尊(Bhagavā)在此以受为开端而说法。“受生起的明显性”是指乐受与苦受而言，因为这两种受的行相较为粗显，而非另一者。或者，因为通过把握此二者，另一者的行相于智者而言也是显现的，故应知“乐受与苦受”是特别指出。“当乐受生起时”等语，是说明乐受的显现状态，这应当从不得定的阶段来理解。其中“尊者，遍满全身”等语，表明此乐受诚然因其行相粗显而有未寂止的自性，但因其有愉悦的特相，它确实是扶助相应法及所依而转起的。“当苦受生起时”等处的意义，应当按照与上述相反的方式来理解。

Duddīpanāti ñāṇena dīpetuṃ asakkuṇeyyā, dubbiññeyyāti attho. Tenāha ‘‘andhakārā abhibhūtā’’ti. Andhakārāti andhakāragatasadisī, jānitukāme [Pg.262] ca andhakārinī. Pubbāparaṃ samaṃ sukare supalakkhitamaggavasena pāsāṇatale migagatamaggo viya iṭṭhāniṭṭhārammaṇesu sukhadukkhānubhavanehi majjhattārammaṇesu anuminitabbatāya vuttaṃ ‘‘sā sukhadukkhānaṃ…pe… pākaṭā hotī’’ti. Tenāha ‘‘yathā’’tiādi. Nayato gaṇhantassāti etthāyaṃ nayo – yasmā iṭṭhāniṭṭhavisayāya ārammaṇūpaladdhiyā anubhavanato niṭṭhāmajjhattavisayā ca upaladdhi, tasmā na tāya niranubhavanāya bhavitabbaṃ, yaṃ tatthānubhavanaṃ, sā adukkhamasukhā. Tathā anupalabbhamānaṃ rūpādianubhuyyamānaṃ diṭṭhaṃ upalabbhati, yo pana majjhattārammaṇaṃ tabbisayassa viññāṇappavattiyaṃ, tasmā ananubhuyyamānena tena na bhavitabbaṃ. Sakkā hi vattuṃ anubhavamānā majjhattavisayupaladdhi upaladdhibhāvato. Iṭṭhāniṭṭhavisayupaladdhivisayaṃ pana niranubhavanaṃ taṃ anupaladdhisabhāvameva diṭṭhaṃ, taṃ yathārūpanti. Nivattetvāti nīharitvā, ‘‘somanassaṃpāha’’ntiādinā samānajātiyampi bhindanto aññehi arūpadhammehi vivecetvā asaṃsaṭṭhaṃ katvāti attho.

“难点亮”(duddīpana)是指无法以智点亮，义为“难了知”。因此说“被黑暗所征服”。“黑暗”是指如同陷入黑暗，且对欲知者而言是致暗的。如同野兽在石板上走过的路径，其前后同样容易辨识；与此类似，通过在悦与不悦所缘中的苦乐体验，可以推知在中性所缘中的（体验），因此说“彼于苦乐……是显现的”。因此说“譬如”等。“于依理把握者”于此有此理：因为对悦与不悦所缘的认知是基于体验，而对中性所缘也有认知，所以，它不应是无体验的。那里的体验，即是不苦不乐。同样，未被认知到的色等，当被体验时，即被认知到。而当识在中性所缘的领域中转起时，它不应是不被体验的。诚然可以说，正在体验的中性所缘认知，因其是认知而被认知。然而，在悦与不悦所缘的认知领域中，无体验即被视为无认知的自性，事实就是如此。“转离”(nivattetvā)是指引出，以“喜悦”等句，即使是同类也加以剖析，从其他无色法中分离出来，使之不混杂，此为其义。

Ayañca rūpakammaṭṭhānaṃ kathetvā arūpakammaṭṭhānaṃ vedanāvasena nivattetvā desanā tathāvinetabbapuggalāpekkhāya suttantaresupi (dī. ni. 2.373; ma. ni. 1.106, 390, 413, 450, 465, 467; ma. ni. 2.306, 209; 3.67, 342; saṃ. ni. 4.248) āgatā evāti dassento ‘‘na kevala’’ntiādimāha. Tattha mahāsatipaṭṭhāne (dī. ni. 2.273) tathā desanāya āgatabhāvo anantarameva āvi bhavissati, majjhimanikāye satipaṭṭhānadesanāpi (ma. ni. 1.106) tādisī eva. Cūḷataṇhāsaṅkhaye ‘‘evaṃ cetaṃ, devānaṃ inda, bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti, so sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī’’tiādinā (ma. ni. 1.390) āgataṃ. Tena vuttaṃ ‘‘arūpakammaṭṭhānaṃ vedanāvasena nivattetvā dassesī’’ti. Mahātaṇhāsaṅkhaye pana ‘‘so evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī [Pg.263] sā nirujjhatī’’tiādinā (ma. ni. 1.414) āgataṃ. Cūḷavedalle ‘‘kati panāyyevedanā’’tiādinā (ma. ni. 1.465) āgataṃ. Mahāvedalle ‘‘vedanāti, āvuso, vuccati, kittāvatā nu kho, āvuso, ‘vedanā’ti vuccatī’’tiādinā (ma. ni. 1.450) āgataṃ. Evaṃ raṭṭhapālasuttādīsupi (ma. ni. 2.305) vedanākammaṭṭhānassa āgataṭṭhānaṃ uddharitvā vattabbaṃ.

讲述了色业处之后，又以受为所缘来转入无色业处，为了教导适合不同根器的众生，这种说法也在其他的经中出现过（如长部2.373；中部1.106, 390, 413, 450, 465, 467；中部2.306, 209；3.67, 342；相应部4.248）。为了说明这一点，才说了“不仅如此”等。其中，这种说法在《大念处经》(Mahāsatipaṭṭhāna Sutta)中已经出现，下文即将阐明；《中部》的《念处经》(Satipaṭṭhāna Sutta)也是如此。在《小爱尽经》(Cūḷataṇhāsaṅkhayasutta)中记载：“诸天之主，比丘听闻‘一切法不应执取’，他就会遍知一切法，遍知一切法后，就会完全理解一切法，完全理解一切法后，他感受到的任何感受，无论是乐受、苦受还是不苦不乐受，他都会安住于随观诸受之无常，随观其离贪”等（中部1.390）。因此说“以受为所缘来显示无色业处”。在《大爱尽经》(Mahātaṇhāsaṅkhayasutta)中则说：“像这样，舍弃了顺从与违逆的人，感受任何感受，无论是乐受、苦受还是不苦不乐受，他不会欢喜、不会称赞、不会执著。因为不欢喜、不称赞、不执著，所以他对诸受的喜就会止息”等（中部1.414）。在《小韦达拉经》(Cūḷavedallasutta)中记载：“尊者，有多少种感受？”等（中部1.465）。在《大韦达拉经》(Mahāvedallasutta)中说：“贤友(āvuso)，所谓感受，究竟在什么情况下被称为感受？”等（中部1.450）。同样地，在《护国经》(Raṭṭhapālasutta)等（中部2.305）中，也应举出关于受业处的段落并加以说明。

‘‘Paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā’’ti vuttaṃ, kathaṃ tamettha kathitanti āha ‘‘rūpakammaṭṭhāna’’ntiādi. Saṅkhittaṃ, kathaṃ saṅkhittaṃ? Vedanāya ārammaṇamattakaṃyeva, yebhuyyena vedanā rūpadhammārammaṇā pañcadvāravasena pavattanato. Tena cassā purimasiddhā eva ārammaṇanti vedanaṃ vadantena tassārammaṇadhammā atthato paṭhamataraṃ gahitā eva nāma hontīti imāya atthāpattiyā rūpakammaṭṭhānassevettha paṭhamaṃ gahitatā jotitā, na sarūpeneva gahitattā. Tenāha ‘‘tasmā pāḷiyaṃ nāruḷhaṃ bhavissatī’’ti.

“‘首先讲述色业处’这样说，那么在这里是如何讲述的呢？（注释者）说：‘即是“色业处”等。’是简略地讲述。如何简略呢？（色业处）仅被提及为受的所缘，因为受大多以色法为所缘，依五门而转起。因此，当说受时，其所缘法因是先前已成立的，在义理上实则已被更先地把握了。通过此种义理推得，阐明了在此色业处被首先把握，而非因其自相被把握。因此他说：‘所以它不会出现在巴利圣典的文句中。’

360. Dvīhi koṭṭhāsehīti sevitabbāsevitabbabhāgehi. Evarūpanti yaṃ akusalānaṃ abhibuddhiyā, kusalānañca parihānāya saṃvattati, evarūpaṃ, taṃ pana kāmūpasañhitatāya ‘‘gehanissita’’nti vuccatīti āha ‘‘gehasitasomanassa’’nti. Iṭṭhānanti piyānaṃ. Kantānanti kamanīyānaṃ. Manāpānanti manavaḍḍhanakānaṃ. Tato eva mano ramentīti manoramānaṃ. Lokāmisapaṭisaṃyuttānanti taṇhāsannissitānaṃ kāmūpasañhitānaṃ. Paṭilābhato samanupassatoti ‘‘aho mayā imāni laddhānī’’ti yathāladdhāni rūpārammaṇādīni assādayato. Atītanti atikkantaṃ. Niruddhanti nirodhappattaṃ. Vipariṇatanti sabhāvavigamena vigataṃ. Samanussaratoti assādanavasena anucintayato. Gehasitanti kāmaguṇanissitaṃ. Kāmaguṇā hi kāmarāgassa gehasadisattā idha ‘‘geha’’nti adhippetā.

360. 以两种部分，即应修习与不应修习的部分。凡能导致不善法增长、善法衰退的，即是此类。而此类（喜悦），因其与欲乐相应，故被称为“依于家”(gehanissita)，因此说“依于家的喜悦”(gehasitasomanassa)。喜爱之物，即是可爱的。可欲者，即是可欲求的。适意者，即是令心增长的。由此令心愉悦者，称为悦意之物。与世间欲乐相应者，即与渴爱相应、与欲相应者。于所得中随观，即“我获得了这些”，像这样享受所获得的色等境界。过去者，即已逝去的。灭尽者，即已达止息的。变易者，即因自性消失而逝去的。随念者，即以享受的方式忆念。依于家者，即依止于欲乐者。因为欲乐对欲贪而言如同家一般，所以此处以“家”为意。

Evarūpanti yaṃ akusalānaṃ parihānāya, kusalānañca abhibuddhiyā saṃvattati, evarūpaṃ, taṃ pana pabbajjādivasena pavattiyā nekkhammūpasañhitanti āha ‘‘nekkhammasitaṃ somanassa’’nti. Idāni taṃ pāḷivaseneva dassetuṃ ‘‘tattha katamānī’’tiādi vuttaṃ. Tattha vipassanālakkhaṇe nekkhamme [Pg.264] dassite itarāni tassa kāraṇato, phalato, atthato ca dassitāneva hontīti vipassanālakkhaṇameva taṃ dassento ‘‘rūpānantvevā’’tiādimāha. Vipariṇāmavirāganirodhanti jarāya vipariṇāmetabbatañceva jarāmaraṇehi palujjanaṃ nirujjhanañca viditvāti yojanā. Uppajjati somanassanti vipassanāya vīthipaṭipattiyā kamena uppannānaṃ pāmojjapītipassaddhīnaṃ upari anappakaṃ somanassaṃ uppajjati. Yaṃ sandhāya vuttaṃ –

凡能导致不善法衰减、善法增长者，即是此类（应修习的喜悦）。而它通过出家等方式而行，与出离相应，故说为“依于出离的喜悦”。现在为了依巴利(pāḷi)圣典本身来显示它，故说“在那里，哪些是”等。在此，当以观(vipassanā)为特征的出离被显示时，其他的（喜悦）也因其因、果、义而被显示了。因此，（注释者）只显示那以观为特征的（出离），而说“于色等……”等。“变异、离贪、止息”，其连结是：了知（诸行）必为衰老所变异，并为老与死所毁坏、止息。当观通过心路过程(vīthipaṭipatti)次第生起时，在已生起的悦(pāmojja)、喜(pīti)、轻安(passaddhi)之上，会生起不小的喜悦(somanassa)。这是针对此而说：

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī rati hoti, sammā dhammaṃ vipassato.

进入空闲处的比丘，其心寂静，当他以正慧观法时，便有非人之乐。

Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) ca –

每当他思惟诸蕴的生灭时，他获得喜与悦，那对于了知者即是不死。

Nekkhammavasenāti pabbajjādivasena. ‘‘Vaṭṭadukkhato nittharissāmī’’ti pabbajituṃ bhikkhūnaṃ santikaṃ gacchantassa, pabbajantassa, catupārisuddhisīlaṃ anutiṭṭhantassa, taṃ sodhentassa, dhutaguṇe samādāya vattantassa, kasiṇaparikammādīni karontassa ca yā paṭipatti, sabbā sā idha ‘‘nekkhamma’’nti adhippetā. Yebhuyyena anussatiyā upacārajjhānaṃ niṭṭhātīti katvā ‘‘anussativasenā’’ti vatvā ‘‘paṭhamajjhānādivasenā’’ti vuttaṃ. Ettha ca yathā pabbajjā gharabandhanato nikkhamanaṭṭhena nekkhammaṃ, evaṃ vipassanādayopi taṃpaṭipakkhato. Tenāha –

“以出离为缘”即以出家等为缘。为了“我将从轮回之苦中解脱”而前往比丘们处、出家、行持四遍清净戒、清净它、受持头陀支而行道、作遍处预备业等，所有这些行持在此都意为“出离”。因为通常通过随念能达成近行定，所以在说了“以随念为缘”后，又说“以初禅等为缘”。在此，正如出家以脱离家庭束缚的意义为出离，观(vipassanā)等也因其对治的性质而是出离。因此说：

‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

Sabbepi kusalā dhammā, nekkhammanti pavuccare’’ti. (itivu. aṭṭha. 109);

出家与初禅，涅槃以及观，一切诸善法，皆称为出离。

Yaṃ ceti ettha ceti nipātamattaṃ somanassassa adhippetattā. Catukkanayavaseneva ca suttantesu jhānakathāti vuttaṃ ‘‘dutiyatatiyajjhānavasenā’’ti. Dvīsūti ‘‘savitakkaṃ savicāraṃ avitakkaṃ avicāra’’nti vuttesu dvīsu somanassesu.

此中的“ca”（与）只是助词，因为意指的是喜悦。并且因为在诸经中，禅那的论述是以四法体系的方式，所以说了“以第二、第三禅那为缘”。“于二者中”是指在被称为“有寻有伺”与“无寻无伺”的两种喜悦中。

Savitakkasavicāre somanasseti parittabhūmike, paṭhamajjhāne vā somanasse. Abhiniviṭṭhasomanassesūti vipassanaṃ paṭṭhapitasomanassesu. Pi-saddena sammaṭṭhasomanassesu pīti imamatthaṃ dasseti. Somanassavipassanātopīti [Pg.265] savitakkasavicārasomanassapavattivipassanātopi. Avitakkaavicāra vipassanā paṇītatarā sammasitadhammavasenapi vipassanāya visesasiddhito, yato maggepi tathārūpā visesā ijjhanti. Ayaṃ panattho ‘‘ariyamagga bojjhaṅgādivisesaṃ vipassanāya ārammaṇabhūtā khandhā niyamentī’’ti evaṃ pavattena moravāpīvāsimahādattattheravādena dīpetabbo.

“有寻有伺的喜悦”是指在有限地(parittabhūmi)上的，或初禅中的喜悦。“于已执取的喜悦中”是指于已建立观的喜悦中。通过“pi”一词，显示了于善思惟的喜悦中的“喜”(pīti)这一含义。“也从对喜悦的观”是指也从对有寻有伺的喜悦之生起的观。无寻无伺的观更为殊胜，因为通过所思惟的法，观能获得特别的成就，由此在道中也能成就如此的殊胜。此义应以居住在摩罗瓦皮(Moravāpī)的摩诃达多(Mahādatta)长老的学说来阐明：“作为观的对象的诸蕴，决定了圣道、觉支等的殊胜。”

361. Gehasitadomanassaṃ nāma kāmaguṇānaṃ appaṭilābhanimittaṃ, vigatanimittañca uppajjanakadomanassaṃ. Appaṭilābhato samanupassatoti appaṭilābhena ‘‘ahameva na labhāmī’’ti paritassanato. Samanussaratoti ‘‘ahu vata me taṃ vata natthī’’tiādinā anussaraṇavasena cintayato. Tenāha ‘‘evaṃ chasu dvāresū’’tiādi.

361. 名为“依于家的忧”，是指因未得感官欲乐之相，及已得者消失之相而生起的忧。“从不得方面观察”是指因为没有得到，而苦恼于“只有我得不到”。“随念”是指以“啊，我曾有那个，啊，现在没有了”等方式，通过忆念而思惟。因此说“如是在六门”等。

Anuttaresu vimokkhesūti suññataphalādiariyaphalavimokkhesu. Pihanti apekkhaṃ, āsanti attho. Kathaṃ pana lokuttaradhamme ārabbha āsā uppajjatīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘yaṃ ārammaṇakaraṇavasena tattha pihā pavattatī’’ti avisayattā, puggalassa ca anadhigatabhāvato. Anussavūpaladdhe pana anuttaravimokkhe uddissa pihaṃ upaṭṭhapento ‘‘tattha pihaṃ upaṭṭhapetī’’ti vutto. Tenāha ‘‘kudāssu nāmāha’’ntiādi. Chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvāti yojanā. ‘‘Iṭṭhārammaṇe’’ti ca iminā nayidaṃ domanassaṃ sabhāvato aniṭṭhadhammeyeva ārabbha uppajjanakaṃ, atha kho icchitālābhahetukaṃ icchābhighātavasena yattha katthaci ārammaṇe uppajjanakanti dasseti. Evaṃ ‘‘kudāssu nāmāha’’nti vuttākārena pihaṃ upaṭṭhapetvā evaṃ imampi pakkhaṃ…pe… nāsakkhinti anusocatoti yojanā. ‘‘Imasmiṃ pakkhe, imasmiṃ māse, imasmiṃ saṃvacchare pabbajituṃ nāladdhaṃ, kasiṇaparikammaṃ kātuṃ nāladdha’’ntiādivasena pavattiṃ sandhāya ‘‘nekkhammavasenā’’ti vuttaṃ. ‘‘Vipassanāvasenā’’tiādīsupi iminā nayena yojanā veditabbā.

“于无上解脱中”是指于空性果等圣果解脱中。“向往”(pihanti)是期望(apekkhaṃ)，意即希望(āsā)。那么，如何缘于出世间法生起希望呢？不应这样理解：“因能作为所缘，向往才会在那里生起”，因为那并非其境界，也因为个人(puggala)尚未证得。但是，针对通过听闻而了知的无上解脱，生起向往的个人，被称为“在那里生起向往”。因此说“何时我能”等。其结构是：在六门中，当可喜所缘进入范围时，通过无常等方式建立观(vipassanā)。而通过“于可喜所缘”此语显示：此忧并非只缘于自性不可喜之法而生起，而是因所愿未得，以欲求受挫为缘，于任何所缘都可能生起。如此以“何时我能”等所说的方式生起向往后，又为“我连这半月……乃至……都做不到”而忧伤，这是其结构。针对“于此半月、于此月、于此年未能出家，未能作遍处预备业”等情况，故说“以出离为缘”。“以观(vipassanā)为缘”等也应以同样的方式了知。

Yato eva-kāro, tato aññattha niyamoti katvā ‘‘tasmimpi…pe… gehasitadomanassamevā’’ti vuttaṃ. Na hettha gehasitadomanassatā savitakkasavicāre niyatā, atha kho gehasitadomanasse savitakkasavicāratā [Pg.266] niyatā paṭiyoginivattanatthattā eva-kārassa. ‘‘Gehasitadomanassaṃ savitakkasavicārameva, na avitakkaavicāra’’nti. Nekkhammasitadomanassaṃ pana siyā savitakkasavicāraṃ, siyā avitakkaavicāraṃ. Savitakkasavicārasseva kāraṇabhūtaṃ domanassaṃ savitakkasavicāradomanassaṃ. Kiṃ taṃ? Gehasitadomanassaṃ, yaṃ pana nekkhammādivasena uppannaṃ, taṃ avitakkaavicārassa kāraṇabhūtaṃ avitakkaavicāradomanassanti. Ayañca nayo pariyāyavasena vuttoti āha ‘‘nippariyāyena panā’’tiādi. Yadi evaṃ kasmā ‘‘yaṃ ce avitakkaṃ avicāra’’nti pāḷiyaṃ vuttanti āha ‘‘etassa panā’’tiādi. Maññanavasenāti parikappanavasena. Vuttaṃ pāḷiyaṃ.

因为“eva”（唯）字用于何处，即限定他处，所以说“于彼……乃至……唯是居家之忧”。在此，并非有寻有伺必定是居家之忧，而是居家之忧必定是有寻有伺，因为“eva”字的作用是排除其对立面。“居家之忧唯是有寻有伺，非无寻无伺。”而出离之忧则可能是有寻有伺，也可能是无寻无伺。仅作为有寻有伺之因的忧，是有寻有伺的忧。那是什么？居家之忧。而以出离等为缘生起的忧，是无寻无伺之因，即无寻无伺的忧。此理是依方便说而说，故说“然依决了说”等。若尔，为何圣典中说“若是无寻无伺”？故说“然于此”等。“以构想故”即以分别构想故。如圣典所说。

Tatrāti tasmiṃ maññane. Ayaṃ idāni vuccamāno nayo. Domanassapaccayabhūteti domanassassa paccayabhūte. Upacārajjhānañhi paṭhamajjhānādīni vā pādakāni katvā maggaphalāni nibbattetukāmassa tesaṃ alābhe domanassassa uppajjane tāni tassa paccayā nāma honti iti te dhammā phalūpacārena ‘‘domanassa’’nti vuttā. Yo pana tathā uppannadomanasso dhuranikkhepaṃ akatvā anukkamena vipassanaṃ ussukkāpetvā maggaphaladhamme nibbatteti, te kāraṇūpacārena ‘‘domanassa’’nti vuttāti imamatthaṃ dassento ‘‘idha bhikkhū’’tiādimāha. Nanu etassa tadā domanassameva uppannaṃ, na domanassahetukā vipassanāmaggaphaladhammā uppannā, tattha kathaṃ domanassasamaññaṃ āropetvā voharatīti āha ‘‘aññesaṃ paṭipattidassanavasena domanassanti gahetvā’’tiādi. Savitakkasavicāradomanasseti savitakkasavicāranimitte domanasse. Tīhi māsehi nibbattetabbā temāsikā, taṃ temāsikaṃ. Imā ca temāsikādayo paṭipadā tathāpavattaukkaṭṭhamajjhimamudindriyavasena veditabbā, adhikamajjhimamudussāhavasena vā. Jaggatīti jāgarikaṃ anuyuñjati.

“于彼”是指于那构想中。这是现在要说的道理。“已成忧之缘者”是指已成为忧的缘。因为对于欲以近行定或初禅等为足处而生起道果者，当他未得彼等时，忧便生起，彼等就成为他的缘，因此那些法以果喻被称为“忧”。而若有如此生忧后，不放下重担，依次策励观(vipassanā)，生起道果法，那些法则以因喻被称为“忧”。为了显示此义，而说“在此，比丘”等。难道当时他只生起了忧，而非由忧为因的观、道、果法生起吗？为何将忧的名称加于其上而使用？故说“因见到他人的行道而执取为忧”等。“于有寻有伺的忧中”意为于有寻有伺之相的忧中。应于三月内完成者为三月期，此即三月期。此等三月期等行道，应依利、中、钝根，或依强、中、弱的精进来了知。“警醒”(jaggati)意为勤修醒觉。

Mahāsivattheravatthuvaṇṇanā

大尸婆长老事释义

Sahassadvisahassasaṅkhyattā mahāgaṇe.

于一二千计的大众中。

Aṭṭhakathātherāti aṭṭhakathāya atthapaṭipucchanakatherā. Antarāmaggeti bhikkhaṃ gahetvā gāmato vihāraṃ paṭigamanamagge. Tayo…pe… gāhāpetvāti tīṇi cattāri uṇhāpanāni.

义注师长老是指善于问答义注含义的长老。在途中是指比丘乞食后从村庄返回寺院的路上。三……令取是指令其加热三四次。

Kenaci [Pg.267] papañcenāti kenaci sarīrakiccabhūtena papañcena. Saññaṃ akāsi rattiyaṃ pacchato gacchantaṃ asallakkhento.

以某种障碍是指以某种由身体事务所成的障碍。他因未察觉到夜里跟在后面走的人而生起了想。

Kasmā pana thero antevāsikānaṃ anārocetvāva gatoti āha ‘‘thero kirā’’tiādi. Arahattaṃ nāma kinti tadadhigamassa adukkarabhāvaṃ sandhāya vadati. Catūhi iriyāpathehīti catūhipi iriyāpathehi pavattamānassa, tasmā yāva arahattādhigamā sayanaṃ paṭikkhipāmīti adhippāyo.

然则，长老为何不告知弟子们就离去了呢？对此，（论中）说：“据说长老……”等。所谓阿罗汉果，是就其不难证得而言。以四威仪是指于四威仪中行道，因此其意为：“我将拒绝躺卧，直到证得阿罗汉果为止。”

‘‘Anucchavikaṃ nu kho te eta’’nti saṃvegajāto vīriyaṃ samuttejento arahattaṃ aggahesi ettakaṃ kālaṃ vipassanāya suciṇṇabhāvato ñāṇassa paripākaṃ gatattā.

“这难道不适合你吗？”他生起悚惧，激发精进，证得了阿罗汉果。这是因为他已长时善修习观(vipassanā)，其智已达成熟。

Parimajjīti parimasi. Keci pana ‘‘parimajjīti parivattetvā therena dhoviyamānaṃ pariggahetvā dhovī’’ti atthaṃ vadanti.

“他擦拭”即是触摸。但有些人说其义为：“（他）将（衣物）翻转，接过长老正在清洗之物，然后清洗。”

Vipassanāya ārammaṇaṃ nāma upacārajjhānapaṭhamajjhānādi.

观(vipassanā)的所缘是指近行定、初禅等。

‘‘Savitakkasavicāradomanasse’’tiādīsu vattabbaṃ somanassesu vuttanayānusārena veditabbaṃ.

“有寻有伺的忧”等说法，应依照前述关于喜的论述来理解。

362. Evarūpāti yā akusalānaṃ abhibuddhiyā, kusalānaṃ parihānāya ca saṃvattati, evarūpā, sā pana kāmūpasañhitatāya ‘‘gehasitā’’ti vuccatīti āha ‘‘gehasitaupekkhā’’ti. ‘‘Bālassā’’tiādīsu bālakaradhammayogato bālassa attahitaparahitabyāmūḷhatāya mūḷhassa puthūnaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjanassa kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa, odhijino vāyapekkhā, odhiso ca kilesānaṃ jitattā, tenassa sekkhabhāvaṃ paṭikkhipati. Sattamabhavādito uddhaṃ pavattanavipākassa ajitattā avipākajinassa, vipākajinā vā arahanto appaṭisandhikattā, tenassa asekkhattaṃ paṭikkhipati. Anekādīnave sabbesampi pāpadhammānaṃ mūlabhūte sammohe ādīnavānaṃ adassanasīlatāya anādīnavadassāvino. Āgamādhigamābhāvā assutavato. Ediso ekaṃsena andhaputhujjano nāma hotīti tassa andhaputhujjanabhāvaṃ dassetuṃ punapi ‘‘puthujjanassā’’ti vuttaṃ. Evarūpāti vuttappakārā [Pg.268] sammohapubbikā. Rūpaṃ sā nātivattatīti rūpānaṃ samatikkamanāya kāraṇaṃ na hoti, rūpārammaṇe kilese nātikkamatīti adhippāyo. Aññāṇāvibhūtatāya ārammaṇe ajjhupekkhanavasena pavattamānā lobhasampayuttaupekkhā idhādhippetāti tassa lobhassa anucchavikameva ārammaṇaṃ dassento ‘‘iṭṭhārammaṇe’’ti āha. Anativattamānā anādīnavadassitāya. Tato eva assādānupassanato tattheva laggā. Abhisaṅgassa lobhassa vasena, dummocanīyatāya ca tena laggitā viya hutvā uppannā.

362. “如是”是指能导致不善法增长、善法衰退的舍。此舍因与欲有关，故说为“居家舍”。“于愚者”等句：因与愚法相应为“愚者”；于自他之利迷惑为“痴者”；生起众多烦恼故为“凡夫”；未以道流克制烦恼流故为“未克制流者”。而克制流者即是有学(sekha)，因其已克制烦恼流，故此说排除了其（凡夫的）有学身份。因未克制从第七有起延续的异熟，故为“未克制异熟者”；而阿罗汉(arahanta)是克制异熟者，因其不再结生，故此说排除了其（凡夫的）无学身份。于具众多过患、为一切恶法之根的痴中，因不见过患，故为“不见过患者”。因无教、无证，故为“无闻者”。这样的人实为盲目凡夫，为显示其盲目凡夫之性，故复说“于凡夫”。“如是”是指前述以痴为前导的舍。“彼不超越色”是指其不成为超越色之因，意即不超越色所缘的烦恼。此处意指与贪相应的舍，它为无知所压倒，以对所缘漠然的方式而转起。为显示此贪的相应所缘，故说“于可爱所缘”。因不见过患，故不超越。正因随逐味着，故执着于彼。依于执取之贪，且难以舍离，故如被黏着般生起。

Evarūpāti yā akusalānaṃ pahānāya, kusalānañca abhibuddhiyā saṃvattati, evarūpā, sā pana pabbajjādivasena pavattiyā nekkhammūpasañhitāti āha ‘‘nekkhammasitā’’ti. Idāni taṃ pāḷivasena dassetuṃ ‘‘tattha katamā’’tiādi vuttaṃ, tassattho heṭṭhā vuttanayānusārena veditabbo. Rūpaṃ sā ativattatīti rūpasmiṃ sammadeva ādīnavadassanato. Rūpaniyātāti kilesehi anabhibhavanīyato. Iṭṭheti sabhāvato, saṅkappato ca iṭṭhe ārammaṇe. Arajjantassāti na rajjantassa rāgaṃ anuppādentassa. Aniṭṭhe adussantassāti ettha vuttanayena attho veditabbo. Samaṃ sammā yoniso na pekkhanaṃ asamapekkhanaṃ, taṃ pana iṭṭhāniṭṭhamajjhatte viya iṭṭhāniṭṭhesupi bālassa hotīti ‘‘iṭṭhāniṭṭhamajjhatte’’ti avatvā ‘‘asamapekkhanena asammuyhantassā’’ti vuttaṃ, tividhepi ārammaṇe asamapekkhanavasena muyhantassāti attho. Vipassanāñāṇasampayuttā upekkhā. Nekkhammasitā upekkhā vedanāsabhāgāti udāsinākārena pavattiyā, upekkhā vedanāya ca sabhāgā. Ettha upekkhā vāti ettha etasmiṃ upekkhāniddese ‘‘upekkhā’’ti gahitā eva. Tasmāti tatramajjhattupekkhāyapi idha upekkhāggahaṇena gahitattā. Tañhi sandhāya ‘‘paṭhamadutiyatatiyacatutthajjhānavasena uppajjanakaupekkhā’’ti vuttaṃ.

“如是”是指能导致断除不善法、增长善法者。此舍因依出家等而转起，故与出离有关，说为“出离依止”。今为依圣典开示，故说“此中，何者……”等，其义当依下文所说之理而知。“彼超越色”是指于色如实见到过患。“出离于色”是指不为烦恼所制伏。“于可爱”是指于自性上及意向上为可爱的所缘。“于不染著者”是指不染着、不生起贪欲者。“于不可爱不瞋者”，其义当依所说之理而知。不等、不如理、非如理作意地观察，是为“不等观”(asamapekkhana)。此不等观于愚者，于可爱、不可爱所缘中，亦如于中性所缘中生起，故不说“于可爱、不可爱、中性”，而说“以不等观而不迷惑”(asammuyhantassa)。其义是：于三类所缘中，皆因不等观而迷惑。此乃与观(vipassanā)智相应的舍。“出离依止之舍与受同分”是指因其以中容的方式转起，故与舍受同分。“此中，舍”(upekkhā vā)是指在此舍的解释(niddesa)中，“舍”已被包含。“是故”是指因彼中舍(tatramajjhattupekkhā)亦为“舍”所摄，故针对此而说“依初、二、三、四禅而生起之舍”。

Tāyapi nekkhammasitaupekkhāyāti niddhāraṇe bhummaṃ. ‘‘Yaṃ nekkhammavasenā’’tiādi heṭṭhā vuttanayattā uttā natthameva.

“亦以彼出离依止之舍”，此处第七格（处格）用于简别。“凡以出离力……”等，因其理已于下文述及，故其义自明。

363. Yadi sakkassa tadā sotāpattiphalapattiyāva upanissayo, atha kasmā bhagavā yāva arahattaṃ desanaṃ vaḍḍhesīti āha ‘‘buddhānañhī’’tiādi. Taruṇasakkoti abhinavo adhunā pātubhūto sakko. Sampati [Pg.269] pātubhāvañhi sandhāya ‘‘taruṇasakko’’ti vuttaṃ, na tassa kumāratā, vuddhatā vā atthi. Gatāgataṭṭhānanti gamanāgamanakāraṇaṃ. Na paññāyati na upalabbhati. Gabbhaseyyakānañhi cavantānaṃ kammajarūpaṃ vigacchati anudeva cittajaṃ, āhārajañca paccayābhāvato, utujaṃ pana sucirampi kālaṃ paveṇiṃ ghaṭṭentaṃ bhassantaṃ vā sosantaṃ vā kilesantaṃ vā viṭṭhataṃ vā hoti, na evaṃ devānaṃ. Tesañhi opapātikattā kammajarūpe antaradhāyante sesatisantatirūpampi tena saddhiṃ antaradhāyati. Tenāha ‘‘dīpasikhāgamanaṃ viya hotī’’ti. Sesadevatā na jāniṃsu punapi sakkattabhāvena tasmiṃyeva ṭhāne nibbattattā. Tīsu ṭhānesūti somanassadomanassaupekkhāvissajjanāvasānaṭṭhānesu. Nibbattitaphalamevāti sappimhā sappimaṇḍo viya āgamanīyapaṭipadāya nibbattitaphalabhūtaṃ lokuttaramaggaphalameva kathitaṃ. Sakuṇikāya viya kiñci gayhūpagaṃ uppatitvā uḍḍetvā ullaṅghitvā. Assāti maggaphalasaññitassa ariyassa dhammassa.

363. 若帝释当时已有证得入流果的近因，为何世尊(bhagavā)还要将说法延伸至阿罗汉果？对此，（经中）说：“诚然，诸佛……”等。“年轻的帝释”是指新近出现的帝释。说“年轻”是就其当下显现而言，并非指他年幼或年老。“来去处”即往来的原因，不可知，不可得。因为胎生者死时，业生色会消失，心生色和食生色也因无缘而随之消失；然而时节生色却能长久存在，或磨损，或脱落，或干枯，或腐坏，或肿胀。但天神则不然。因为他们是化生，当业生色消失时，其余三（种）相续色也随之消失。因此说“如灯焰之逝”。其余天神不知道，因为帝释再次在原来的地方以帝释的身份出生。“于三处”是指于喜、忧、舍舍离的终点。“唯已生之果”是指如从酥油中提取的醍醐，所说的是依于应行之道而生的出世间道果。如小鸟抓住某物后飞起、飞越、超越。“此”是指名为道与果的圣法。

Pātimokkhasaṃvaravaṇṇanā

波罗提木叉律仪释义

364. Pātimokkhasaṃvarāyāti pātimokkhabhūtasīlasaṃvarāyāti ayamettha atthoti āha ‘‘uttamajeṭṭhakasīlasaṃvarāyā’’ti. ‘‘Pātimokkhasīlañhi sabbasīlato jeṭṭhakasīla’’nti dīghavāpīvihāravāsi sumatthero vadati, antevāsiko panassa tepiṭakacūḷanāgatthero ‘‘pātimokkhasaṃvaro eva sīlaṃ, itarāni pana ‘sīlanti vuttaṭṭhānaṃ nāma atthī’ti ananujānanto indriyasaṃvaro nāma chadvārarakkhāmattakaṃ, ājīvapārisuddhi dhammena samena paccayuppādanamattakaṃ, paccayasannissitaṃ paṭiladdhapaccaye ‘ida mattha’nti paccavekkhitvā paribhuñjanamattakaṃ, nippariyāyena pātimokkhasaṃvarova sīlaṃ. Tathā hi yassa so bhinno, so itarāni rakkhituṃ abhabbattā asīlo hoti. Yassa pana sabbaso arogo sesānaṃ rakkhituṃ bhabbattā sampannasīlo’’ti vadati, tasmā itaresaṃ tassa parivārabhāvato, sabbaso ekadesena ca tadantogadhabhāvato tadeva padhānasīlaṃ nāmāti āha ‘‘uttamajeṭṭhakasīlasaṃvarāyā’’ti. Tattha yathā heṭṭhā papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ pucchitena bhagavatā papañcasaññānaṃ, paṭipadāya ca mūlabhūtaṃ vedanaṃ vibhajitvā paṭipadā desitā sakkassa ajjhāsayavasena saṃkilesadhammappahānamukhena vodānadhammapāripūrīti, evaṃ tassā eva paṭipadāya mūlabhūtampi sīlasaṃvaraṃ pucchitena bhagavatā [Pg.270] yato so visujjhati, yathā ca visujjhati, tadubhayaṃ sakkassa ajjhāsayavasena vibhajitvā dassetuṃ ‘‘kāyasamācārampī’’tiādi vuttaṃ saṃkilesadhammappahānamukhena vodānadhammapāripūrīti katvā. Sīlakathāyaṃ asevitabbakāyasamācārādikathane kāraṇaṃ vuttameva, tasmā kammapathavasenāti kusalākusalakammapathavasena.

364. 关于“波罗提木叉(pātimokkha)律仪”的意义，是指以波罗提木叉为根本的戒律仪。此处解释为“最上与最首要之戒的律仪”。住在长井寺(Dīghavāpīvihāra)的苏摩长老(Sumatthera)说：“波罗提木叉戒实为一切戒中最上首的戒。”其弟子三藏小龙(Tepiṭakacūḷanāga)长老则认为：“唯有波罗提木叉律仪才是真正的戒，而不认可其他所谓的‘戒’：所谓根律仪仅是守护六根门，活命清净仅是如法、平等地获取资具，资具依止仅是受用所得资具时作省察。毫无例外地，唯有波罗提木叉律仪才是真正的戒。因为若人毁犯此戒，便无力持守其他戒，即成为无戒者；若能完全无损地持守此戒，则能圆满持守其他戒，成为具戒者。因此其他戒都是此戒的附属，且其全部或部分内涵已包含其中，故称此戒为‘主要戒’，即所谓‘最上与最首要之戒的律仪’。此处正如世尊(bhagavā)为解答如何修行才能趋向戏论想灭尽时，先分析作为修行根本的受，再根据帝释(Sakka)的意乐，通过断除染污法、圆满清净法的方式开示修行之道；同样，当问及作为修行根本的戒律仪时，世尊也针对帝释的意乐，通过‘身行’等开示，阐明戒律如何清净及清净之道，以断除染污、圆满清净的方式予以分别解说。在关于戒的论述中，提到不应行使的身行等，其缘由前已阐明，故此处从业道，即善不善业道的层面进行解说。

Kammapathavasenāti ca kammapathavicāravasena. Kammapathabhāvaṃ apattānampi hi kāyaduccaritādīnaṃ asevitabbakādīnaṃ asevitabbakāyasamācārādibhāvo idha vuccatīti. Paṇṇattivasenāti sikkhāpadapaṇṇattivasena. Yato yato hi yā yā veramaṇī, tadubhayepi vibhāvento paṇṇattivasena katheti nāma. Tenāha ‘‘kāyadvāre’’tiādi. Sikkhāpadaṃ vītikkamati etenāti sikkhāpadavītikkamo, sikkhāpadassa vītikkamanākārena pavatto akusaladhammo yaṃ, tassa asevitabbakāyasamācārāditā. Vītikkamapaṭipakkho avītikkamo, na vītikkamati etenāti avītikkamo, sīlaṃ.

所谓“依业道”，是指依业道以及依业道考察而言。因为即使是尚未构成业道的那些身恶行等，其不应行使的身行等状态，也在此处被论及。所谓“依制立”，是指依学处(sikkhāpada)制立而言。因为无论要戒离什么，在分辨这两者时，都是依制立而说。因此说“于身门”等。“以之违犯学处”，故为“学处违犯”；即以违犯学处的方式而转起的不善法，即是不应行使的身行等。违犯的对立面是不违犯；“不以之违犯”，故为“不违犯”，即是戒。

Micchā sammā ca pariyesati etāyāti pariyesanā, ājīvo, atthato paccayagavesanabyāpāro kāyavacīdvāriko. Yadi evaṃ kasmā visuṃ gahaṇanti āha ‘‘yasmā’’tiādi. Ariyā niddosā pariyesanā gavesanāti ariyapariyesanā, ariyehi sādhūhi pariyesitabbātipi ariyapariyesanāti. Vuttavipariyāyato anariyapariyesanā veditabbā.

以邪或正的方式寻求，是为寻求，是为活命，实际上是通过身口门去寻找资具的活动。如果这样，为何要分开提及呢？回答说“因为”等等。圣洁无过的寻求是圣求，是圣者们应该去寻求的，所以也叫圣求。与上述相反的，应知为非圣求。

Jātidhammoti jāyanasabhāvo jāyanapakatiko. Jarādhammoti jīraṇasabhāvo. Byādhidhammoti byādhisabhāvo. Maraṇadhammoti mīyanasabhāvo. Sokadhammoti socanakasabhāvo. Saṃkilesadhammoti saṃkilissanasabhāvo.

生法，是指具有生起之性，以生起为常态。老法，是指具有衰老之性。病法，是指具有疾病之性。死法，是指具有死亡之性。忧法，是指具有忧愁之性。杂染法，是指具有杂染之性。

Puttabhariyanti puttā ca bhariyā ca. Esa nayo sabbattha. Dvandekattavasena tesaṃ niddeso. Jātarūparajatanti ettha pana yato vikāraṃ anāpajjitvā sabbaṃ jātarūpameva hotīti jātarūpaṃ nāma suvaṇṇaṃ. Dhavalasabhāvatāya rajatīti rajataṃ, rūpiyaṃ. Idha pana suvaṇṇaṃ ṭhapetvā yaṃ kiñci upabhogaparibhogārahaṃ ‘‘rajata’’ntveva gahitaṃ vohārūpagamāsakādi. Jātidhammā hete, bhikkhave, upadhayoti ete kāmaguṇūpadhayo nāma honti, te sabbepi jātidhammāti dasseti.

“子女妻子”是指儿子和妻子。此理通于一切处。这是以集合式合组词单数的形式所作的解释。至于“金银”，其中，因其不经改变，本身即是“天生之形色”，故黄金名为“天生形色”(jātarūpa)。因其洁白之性而闪耀，故名为“白银”(rajata)，即银钱。但在此处，除了黄金以外，任何可供使用与享用的东西，如用于交易的摩沙迦(māsaka)等，皆被摄于“白银”一名之下。“诸比丘，这些执取是生法”，此句显示了这些被称为“欲乐执取”，并且它们全部都是生法。

Byādhidhammavārādīsu [Pg.271] jātarūparajataṃ na gahitaṃ. Na hetassa sīsarogādayo byādhayo nāma santi, na sattānaṃ viya cutisaṅkhātaṃ maraṇaṃ, na soke uppajjati, cutisaṅkhātaṃ maraṇanti ca ekabhavapariyāpannakhandhanirodho, so tassa natthi, khaṇikanirodho pana khaṇe khaṇe labbhateva. Rāgādīhi pana saṃkilesehi saṃkilissatīti saṃkilesadhammavāre gahitaṃ jātarūpaṃ, tathā utusamuṭṭhānattā jātidhammavāre, malaṃ gahetvā jīraṇato jarādhammavāre ca. Ariyehi na araṇīyā, pariyesanātipi anariyapariyesanā.

在病法品等章节中未提及金银。因为它没有头痛等疾病，没有如众生般所谓“死”的命终，也不会生起愁苦。所谓“死”是指一期生命中诸蕴的坏灭，而金银没有这个，但刹那的坏灭是刹那刹那都存在的。然而，因其会被贪等烦恼所染污，故在杂染法品中提及黄金；同样，因其由时节所生，故在生法品中提及；又因其会带着垢秽而朽坏，故在老法品中亦提及。圣者所不应行，此种寻求即是非圣求。

Idāni anesanāvasenāpi taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Iminā nayena sukkapakkhepi attho veditabbo.

现在，为了也从“非求”的角度来阐明此点，故说‘再者’等。循此理路，于白品方面，其义亦应了知。

Sambhārapariyesanaṃ paharaṇavisādigavesanaṃ, payogavasena payogakaraṇaṃ tajjāvāyāmajananaṃ tādisaṃ upakkamanibbattanaṃ, pāṇātipātādiatthaṃ gamanaṃ, paccekaṃ kāla-saddo yojetabbo ‘‘sambhārapariyesanakālato paṭṭhāya, payogakaraṇakālato paṭṭhāya, gamanakālato paṭṭhāyā’’ti. Itaroti ‘‘sevitabbo’’ti vuttakāyasamācārādiko. Cittampi uppādetabbaṃ. Tathā uppāditacitto hi sati paccayasamavāye tādisaṃ payogaṃ parakkamaṃ karonto paṭipattiyā matthakaṃ gaṇhāti. Tenāha ‘‘cittuppādampi kho ahaṃ, bhikkhave, kusalesu dhammesu bahupakāraṃ vadāmī’’ti (ma. ni. 1.84).

寻求资具，即是寻找武器、毒药等物；就实行而言，即是采取行动、发起相应的努力、作出那样的尝试；为杀生等事而前往。“时”一词应与每一项分别连结，即“从寻求资具之时起”、“从实行之时起”、“从前往之时起”。其余的，即是如“应修习”中所说的身善行等。心念亦应生起。因为如是生起心念者，当因缘和合时，作出那样的实行与努力，便能达到修行的顶点。因此佛陀说：“诸比丘，我亦说于诸善法中生起心念有大助益。”(中部1.84)

Idāni taṃ matthakappattaṃ asevitabbaṃ, sevitabbañca dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Saṅghabhedādīnanti ādi-saddena lohituppādanādiṃ saṅgaṇhāti. Buddharatanasaṅgharatanupaṭṭhāneheva dhammaratanupaṭṭhānasiddhīti āha ‘‘divasassa dvattikkhattuṃ tiṇṇaṃ ratanānaṃ upaṭṭhānagamanādivasenā’’ti. Dhanuggahapesanaṃ dhanuggahapurisānaṃ uyyojanaṃ. Ādi-saddena pañcavarayācanādiṃ saṅgaṇhāti. ‘‘Ajātasattuṃ pasādetvā lābhuppādavasena parihīnalābhasakkārassa kulesu viññāpana’’nti evamādiṃ anariyapariyesanaṃ pariyesantānaṃ.

现在，为显示那已达究竟的不应行法与应行法，故说“再者”等。于“破僧等”中，“等”字摄入出佛身血等。由侍奉佛宝、僧宝，即可成就对法宝的侍奉，故说“每日二三次前往侍奉三宝等”。派遣弓箭手是指遣派持弓之人。“等”字摄入五事邪求等。对于行非圣求者，如“取悦阿闍世(Ajātasattu)王以获得利养，于利养恭敬已衰退的家族中自我宣传”等。

Pāripūriyāti pāripūriatthaṃ. Aggamaggaphalavaseneva hi sevitabbānaṃ pāripūrīti tadatthaṃ sabbā pubbabhāgapaṭipadā, pātimokkhasaṃvaropi aggamaggeneva paripuṇṇo [Pg.272] hotīti tadatthaṃ pubbabhāgapaṭipadaṃ vatvā nigamento ‘‘pātimokkho…pe… hotī’’ti āha.

“为圆满”即是为了圆满之义。因为诸应行法唯有通过顶首的道与果方得圆满，为此而有一切前分修行；波罗提木叉(pātimokkha)律仪亦唯有通过顶首之道方得圆满，为此在宣说前分修行后，总结道：“波罗提木叉……乃至……成就。”

Indriyasaṃvaravaṇṇanā

根律仪释义

365. Indriyānaṃ pidhānāyāti indriyānaṃ pidahanatthāya. Indriyāni ca cakkhādīni dvārāni, tesaṃ pidhānaṃ saṃvaraṇaṃ akusaluppattito gopanāti āha ‘‘guttadvāratāyā’’ti. Asevitabbarūpādivasena indriyesu aguttadvāratā asaṃvaro, saṃkilesadhammavippahānavasena vodānadhammapārisuddhīti. Kāmaṃ pāḷiyaṃ asevitabbampi rūpādi dassitaṃ, sakkena pana indriyasaṃvarāya paṭipatti pucchitāti tameva nivattetvā dassetuṃ aṭṭhakathāyaṃvuttaṃ ‘‘cakkhuviññeyyaṃ rūpampītiādi sevitabbarūpādivasena indriyasaṃvaradassanatthaṃ vutta’’nti. ‘‘Tuṇhī ahosī’’ti vatvā tuṇhībhāvassa kāraṇaṃ byatirekamukhena vibhāvetuṃ ‘‘kathetukāmopī’’tiādi vuttaṃ. Ayanti sakko devānaṃ indo.

365. “为防护诸根”即是为了遮蔽诸根之义。诸根即眼等诸门，防护彼等，即是守护而不令不善法生起，故说“为守护根门”。就色等不应亲近的境界而言，于诸根不守护即是不律仪；通过断除诸杂染法，即是清净法的圆满清净。诚然，圣典中亦开示了不应亲近的色等，但因帝释天(Sakka)所问的是根律仪的修行，为转而阐明此点，义注中说：“‘眼所识之色’等，是就应亲近的色等境界，为显示根律仪而说。”在说了“默然”之后，为以否定的方式阐明其默然之因，故说“虽欲言说”等。此即天主帝释。

Rūpanti rūpāyatanaṃ, tassa asevanaṃ nāma adassanaṃ evāti āha ‘‘na sevitabbaṃ na daṭṭhabba’’nti. Yaṃ pana sattasantānagataṃ rūpaṃ passato paṭikūlamanasikāravasena, asubhasaññā vā saṇṭhāti dassanānuttariyavasena. Atha vā kammaphalasaddahanavasena pasādo vā uppajjati. Hutvā abhāvākārasallakkhaṇena aniccasaññāpaṭilābho vā hoti.

“色”即是色处。不亲近它，即是不见，故说“不应亲近，不应观看”。然而，当观看有情身中的色时，或由作意厌逆而安立不净想，或由见根优越而安立不净想；又或由信解业果而生起净信；又或由了知其有已还无的行相而获得无常想。

Pariyāyakkharaṇato akkharaṃ, vaṇṇo, so eva nirantaruppattiyā samuddito padavākyasaññito, adhippetamatthaṃ byañjetīti byañjanaṃ, tayidaṃ kābyanāṭakādigatavevacanavasena, uccāraṇavasena ca vicittasannivesatāya tathāpavattavikappanavasena cittavicittabhāvena upatiṭṭhanakaṃ sandhāyāha ‘‘yaṃ cittakkharaṃ cittabyañjanampi saddaṃ suṇato rāgādayo uppajjantī’’ti. Atthanissitanti samparāyikatthanissitaṃ. Dhammanissitanti vivaṭṭadhammanissitaṃ, lokuttararatanattayadhammanissitaṃ vā. Pasādoti ratanattayasaddhā, kammaphalasaddhāpi. Nibbidā vāti aniccasaññādivasena vaṭṭato ukkaṇṭhā vā.

因其依序发音，故为“字”(akkhara)，即音素(vaṇṇo)。此字无间断生起而聚合，即成所谓词与句。因其能彰显(byañjeti)所欲之义，故为“文”(byañjana)。此文或见于诗歌、戏剧等同义词中，或因发音方式而巧妙排列，或因如是生起的分别而呈现心的种种变化，针对此而说：“听闻任何悦意的字、悦意的文之声，贪等便会生起。”“依止于义”是指依止于来世之义。“依止于法”是指依止于出离轮回之法，或依止于出世间三宝之法。“净信”即是对三宝的信心，亦是对业果的信心。“厌离”即是由无常想等而对轮回产生的厌患。

Gandharasāviparodhādivasena seviyamānaṃ ayoniso paṭipannattā asevitabbaṃ nāma. Yoniso paccavekkhitvā seviyamānaṃ sampajaññavasena gahaṇato sevitabbaṃ nāma. Tena vuttaṃ ‘‘yaṃ gandhaṃ ghāyato’’tiādi.

因香、味等的障碍，若不如理行事而受用，则名为不应亲近。若如理省察后，以正知领受而受用，则名为应亲近。是故说“凡嗅香时”等。

Yaṃ [Pg.273] pana phusatoti yaṃ pana sevitabbaṃ phoṭṭhabbaṃ anipphannasseva phusato. Āsavakkhayo ceva hoti jāgariyānuyogassa matthakappattito. Vīriyañca supaggahitaṃ hoti catutthassa ariyavaṃsassa ukkaṃsanato. Pacchimā ca…pe… anuggahitā hoti sammāpaṭipattiyaṃ niyojanato.

然而，所谓“触”，是指未成就者触及应亲近的所触。因彻夜不眠的精勤达到顶点，故诸漏得以灭尽。因第四圣种得以彰显，故精进亦得善加策励。又因致力于正修行，后人……乃至……亦得到饶益。

Ye manoviññeyye dhamme iṭṭhādibhede samannāharantassa āvajjantassa āpāthaṃ āgacchanti. ‘‘Manoviññeyyā dhammā’’ti vibhatti vipariṇāmetabbā, mettādivasena samannāharantassa ye manoviññeyyā dhammā āpāthaṃ āgacchanti, evarūpā sevitabbāti yojanā. Ādi-saddena karuṇādīnañceva aniccādīnañca saṅgaho daṭṭhabbo. Tiṇṇaṃ therānaṃ dhammāti idāni vuccamānapaṭipattīnaṃ tiṇṇaṃ therānaṃ manoviññeyyā dhammā. Bahi dhāvituṃ na adāsinti antopariveṇaṃ āgatameva rūpādiṃ ārabbha imasmiṃ temāse kammaṭṭhānavinimuttaṃ cittaṃ kadāci uppannapubbaṃ, antopariveṇe ca visabhāgarūpādīnaṃ asambhavo eva, tasmā visaṭavitakkavasena cittaṃ bahi dhāvituṃ na adāsinti dasseti. Nivāsagehato nivāsanagabbhato. Niyakajjhattakhandhapañcakato vipassanāgocarato. Thero kira sabbampi attanā kātabbakiriyaṃ kammaṭṭhānasīseneva paṭipajjati.

那些意所识知的法(manoviññeyya dhamma)，当对可喜等差别作意(samannāharantassa āvajjantassa)时，会来到范围。“意所识知诸法”(manoviññeyyā dhammā)的格应作转换，（此句）应连接为：以慈心等作意时，那些来到范围的意所识知诸法，是应当亲近的。应知“等”字包含了悲等以及无常等。“三位长老的法”是指，现在所说的这三位长老所实践的意所识知诸法。“不让（心）向外驰散”是说，在这三个月里，对于来到内院(antopariveṇa)的色等所缘，（他们）从未生起过脱离业处(kammaṭṭhāna)的心，并且内院中也不存在不相宜的色等所缘，因此（经文）显示，（他们）不因散乱的寻思(visaṭavitakka)而让心向外驰散。从住所(nivāsageha)到住室(nivāsanagabbha)。从自己的内在五蕴(niyakajjhattakhandhapañcaka)到观(vipassanā)的行境(gocara)。据说，长老所有应做之事，都以业处为首而行。

366. Asammohasampajaññavasena advejjhābhāvato eko anto etassāti ekanto, ekanto vādo etesanti ekantavādā. Tenāha ‘‘ekaṃyeva vadantī’’ti, abhinnavādāti attho. Ekācārāti samānācārā. Ekaladdhikāti samānaladdhikā. Ekapariyosānāti samānaniṭṭhānā.

366. 以无痴正知(asammohasampajañña)故，无有犹豫(advejjhābhāva)，此为一端(ekanta)；持此一端之说者，为“一端论者”(ekantavādā)。是故说：“仅说其一”，意即“无分别之说”。“一行者”(ekācārā)即“行仪相同者”。“一见者”(ekaladdhikā)即“见解相同者”。“一究竟者”(ekapariyosānā)即“结局相同者”。

Iti sakko pubbe attanā sutaṃ puthusamaṇabrāhmaṇānaṃ nānāvādā cāraladdhiniṭṭhānaṃ idāni saccapaṭivedhena asārato ñatvā ṭhito, tassa kāraṇaṃ ñātukāmo tameva tāva byatirekamukhena pucchati ‘‘sabbeva dhammā nu kho’’tiādinā.

如是，帝释(Sakko)先前曾亲自听闻众多沙门、婆罗门的种种学说、行持、见解与归趣，如今通过证悟真谛(saccapaṭivedha)而了知其无有实义，并安住于此。他想知道此中原由，便首先以排除的方式问道：“是否一切法……”等。

Dhātūti ajjhāsayadhātu uttarapadalopena vuttā, ajjhāsayadhātūti ca atthato ajjhāsayo evāti āha ‘‘anekajjhāsayo nānajjhāsayo’’ti. ‘‘Ekasmiṃ gantukāme eko ṭhātukāmo hotī’’ti idaṃ nidassanavasena vuttaṃ iriyāpathepi nāma sattā ekajjhāsayā dullabhā, pageva [Pg.274] laddhīsūti dassanatthaṃ. Yaṃ yadeva ajjhāsayanti yaṃ yameva sassatādiajjhāsayaṃ. Abhinivisantīti taṃ taṃ laddhiṃ diṭṭhābhinivesavasena abhimukhā hutvā duppaṭinissaggibhāvena nivisanti, ādānaggāhaṃ gaṇhanti. Thāmena ca parāmāsena cāti diṭṭhithāmena ca diṭṭhiparāmāsena ca. Suṭṭhu gaṇhitvāti ativiya daḷhaggāhaṃ gaṇhitvā. Voharantīti yathābhiniviṭṭhaṃ diṭṭhivādaṃ paññāpenti pare hi gāhenti patiṭṭhapenti. Tenāha ‘‘kathenti dīpenti kittentī’’ti, ugghosentīti attho.

“界”(dhātu)是指“意乐界”(ajjhāsayadhātu)，此处是省略了后半部分词语而说。而“意乐界”，就其义而言即是“意乐”(ajjhāsaya)，故说“多种意乐，不同意乐”。“一人欲行，一人欲住”，此为例说，旨在表明即便在威仪路(iriyāpatha)上，意乐相同的有情亦属难得，更何况于见解上。“他们所意乐的”(yaṃ yadeva ajjhāsayanti)即是他们所意乐的常见(sassata)等。“执取”(abhinivisanti)是说，他们以见的执取(diṭṭhābhinivesa)的方式，面对种种见解，以难舍离之态而住着，执为己有。“以强力与执取”(thāmena ca parāmāsena ca)即是以见的强力(diṭṭhithāma)与见的执取(diṭṭhiparāmāsa)。“善取”(suṭṭhu gaṇhitvā)即是极为坚固地执取。“宣说”(voharanti)是说，他们按照所执取的见，建立(paññāpenti)其说，令他人信受(gāhenti)、确立(patiṭṭhapenti)。是故说“言说、开显、称扬”，意即“高声宣布”。

Antaṃ atītā accantā, accantā niṭṭhā etesanti accantaniṭṭhā. Sabbesanti sabbesaṃ samaṇabrāhmaṇānaṃ. Yogakkhemotipi nibbānaṃ catūhipi yogehi anuppaduṭṭhattā. ‘‘Accantayogakkhemā’’ti vattabbe i-kārena niddesena ‘‘accantayogakkhemī’’ti vuttaṃ, accantayogakkhemo vā etesaṃ atthīti accantayogakkhemīti. Caranti upagacchanti, adhigacchantīti attho. Pariyassati parikkhissati vaṭṭadukkhantaṃ āgammāti pariyosānantipi nibbānassa nāmaṃ.

“究竟”(accantā)即“超越边际者”(antaṃ atītā)。“究竟结局”(accantaniṭṭhā)即“他们有究竟的结局”(accantā niṭṭhā etesanti)。“一切”(sabbesaṃ)指一切沙门、婆罗门。“瑜伽安稳”(yogakkhema)也是涅槃，因其不为四瑜伽(yoga)所恼。本应说“究竟瑜伽安稳”(accantayogakkhemā)，但以“i”音作指称，故说为“究竟瑜伽安稳者”(accantayogakkhemī)；或可释为“他们有究竟的瑜伽安稳”。“行”(caranti)意即“到达、证得”。“终了”(pariyosāna)也是涅槃之名，因轮回之苦至此而穷尽(parikkhissati)。

Saṅkhiṇātīti samucchindanena khepeti. Vināsetīti tato eva sabbaso adassanaṃ pāpeti. Vimuttāti vaṭṭadukkhato accantaniggamena visesena muttā.

“灭尽”(saṅkhiṇāti)即以断绝(samucchindana)而使其竭尽(khepeti)。“坏灭”(vināseti)即是使其完全不见。“解脱”(vimuttā)即以彻底出离轮回之苦(vaṭṭadukkha)而特别地解脱。

‘‘Issāmacchariyaṃ eko pañho’’ti kasmā vuttaṃ, nanu issāmacchariyaṃ vissajjananti? Saccametaṃ, yo pana ñātuṃ icchito attho, so pañho. So eva ca vissajjīyatīti nāyaṃ doso, aññathā ambaṃ puṭṭhassa labujaṃ byākaraṇaṃ viya siyā, evaṃ pañhasīsena pañhabyākaraṇaṃ vadati. Tathā hi ‘‘piyāppiya’’ntiādinā vissajjanapadāneva gahitāni, ‘‘piyāppiyaṃ eko’’tiādīsupi eseva nayo. Papañcasaññāti saññāsīsena papañcā eva vuttāti āha ‘‘papañco eko’’ti. Ettha ca yathā pātimokkhasaṃvarapucchā kāyasamācārādivibhāgena vissajjitattā tayo pañhā jātā, evaṃ indriyasaṃvarapucchā rūpādivibhāgena vissajjitattā cha pañhā siyuṃ. Tathā sati ekūnavīsati pucchā siyuṃ, atha indriyasaṃvaratāsāmaññena ekova pañho kato, evaṃ sati pātimokkhasaṃvarapucchābhāvasāmaññena tepi tayo ekova pañhoti sabbeva dvādaseva pañhā bhaveyyunti? Nayidamevaṃ. Yasmā kāyasamācārādīsu vibhajja vuccamānesu mahāvisayatāya aparimāṇo vibhāgo sambhavati [Pg.275] vissajjetuṃ. Sakalampi vinayapiṭakaṃ tassa niddeso. Rūpādīsu pana vibhajja vuccamānesu appavisayatāya na tādiso vibhāgo sambhavati vissajjetuṃ. Iti mahāvisayatāya pātimokkhasaṃvarapucchā tayo pañhā katā, indriyasaṃvarapucchā pana appavisayatāya ekova pañho kato. Tena vuttaṃ ‘‘cuddasa mahāpañhā’’ti.

为何说“嫉与悭为一问”？嫉与悭难道不是回答吗？诚然如此，但所欲了知之义，即是问题。而回答的正是此义，故无此过。否则，便如问芒果而答面包果(labuja)，（答非所问）。如是，是以问题之首（来作）问题之记说。例如，“可意与不可意”等回答之语已被采纳，“可意与不可意为一”等亦是同理。“戏论想”(papañcasaññā)是以想为首而说戏论，故说“戏论为一”。于此，譬如关于波罗提木叉(pātimokkha)律仪之问，因以身行等分别作答而成为三问；同理，关于根律仪(indriyasaṃvara)之问，若以色等分别作答，则应有六问。若然，则应有十九问。又或者，若以根律仪的共通性而作一问，那么，以同为波罗提木叉律仪之问的共通性，那三问也应为一问，如此所有问题不就只有十二问了吗？非也。因为，当分别解说身行等时，因其范围广大，可能作出无量的分别来回答，整部律藏(Vinayapiṭaka)即是其解释(niddesa)。然而，当分别解说色等时，因其范围狭小，不可能作出如是的分别来回答。是故，因范围广大，波罗提木叉律仪之问作成三问；而根律仪之问，因范围狭小，则作成一问。因此说为“十四大问”。

367. Calanaṭṭhenāti kampanaṭṭhena. Taṇhā hi kāmarāgarūparāgaarūparāgādivasena pavattiyā anavaṭṭhitatāya sayampi calati, yattha uppannā, tampi santānaṃ bhavādīsu parikaḍḍhanena cāleti, tasmā calanaṭṭhena taṇhā ejā nāma. Pīḷanaṭṭhenāti vibādhanaṭṭhena tassa tassa dukkhassa hetubhāvena. Padussanaṭṭhenāti adhammarāgādibhāvena, sammukhaparaṃmukhena, kilesāsucipaggharaṇena ca pakārato dussanaṭṭhena gaṇḍo. Anuppaviṭṭhaṭṭhenāti āsayassa dunnīharaṇīyabhāvena anuppavisanaṭṭhena. Kaḍḍhati attano ca ruciyā upaneti. Uccāvacanti paṇītabhāvaṃ, nihīnabhāvañca. Yesu samaṇabrāhmaṇesu. ‘‘Yesāha’’ntipi pāḷi, tassā keci ‘‘yesaṃ aha’’nti atthaṃ vadanti. Evanti sutānurūpaṃ, uggahānurūpañca. ‘‘Ahaṃ kho pana bhante aññesaṃ samaṇabrāhmaṇānaṃ dhammācariyo hontopi bhagavato sāvako…pe… sambodhiparāyaṇo’’ti evaṃ attano sotāpannabhāvaṃ jānāpeti.

367. 以动摇义，即以摇动义。爱(taṇhā)因以欲贪、色贪、无色贪等方式流转而不安住，故自身动摇；其所生起处，亦通过牵引相续于诸有中而令之动摇，是故爱以动摇义而名为“动”(ejā)。以逼迫义，即以恼害义，因其为种种苦之因。以污染义，即以非法贪等状态，或当面或背后，以及流注烦恼不净等方式而污染，故名为“痈”(gaṇḍo)。以深入义，即以其意向难以拔除而深入之义。“牵引”(kaḍḍhati)即随己所好而引来。“高下”(uccāvacaṃ)指胜妙与低劣。“于彼等沙门、婆罗门中”。“Yesāhaṃ”亦是经文，有人说其义为“我之于彼等”(yesaṃ ahaṃ)。“如是”(evaṃ)指与所闻相应，与所持相应。“尊者，我虽为其他沙门、婆罗门之法师，然实为世尊(Bhagavā)之声闻……乃至趣向正觉。”如是表明自己已证得须陀洹(sotāpanna)果。

Somanassapaṭilābhakathāvaṇṇanā

得喜悦论之释义

368. Samāpannoti samogāḷho pavattasampahāro viyātibyūḷho. Jiniṃsūti yathā asurā puna sīsaṃ ukkhipituṃ nāsakkhiṃsu, evaṃ devā vijiniṃsuyevāti dassento āha ‘‘devā puna apaccāgamanāya asure jiniṃsū’’ti. Tādiso hissa jayo sātisayaṃ vedapaṭilābhāya ahosi. Duvidhampi ojanti dibbaṃ, asuraṃ cāti dvippakārampi ojaṃ. Devāyeva paribhuñjissanti asurānaṃ pavesābhāvato. Daṇḍassa avacaraṇaṃ āvaraṇaṃ daṇḍāvacaro, saha daṇḍāvacarenāti sadaṇḍāvacaro, daṇḍena paharitvā vā āvaritvā vā sādhetabbanti attho.

368. “已入者”(samāpanno)即已深入，已平息攻击，已脱离战阵。“他们征服了”(jiniṃsu)：为示诸天确实已征服阿修罗，使之无法再抬头，故说：“诸天征服了阿修罗，使之永不复返。”他的这种胜利是为了获得超胜的喜悦。“两种精华”(ojaṃ)即天界的与阿修罗界的这两种精华。唯有诸天才能享用，因阿修罗无法进入。“杖所及”(daṇḍāvacaro)指杖的范围、遮护处。“与杖所及俱”(sadaṇḍāvacaro)，其义为用杖击打或围住来达成。

369. Imasmiṃyeva okāseti imissameva indasālaguhāyaṃ. Devabhūtassa meti pubbepi devabhūtassa sakkasseva me bhūtassa. Satoti idānipi sakkasseva sato punarāyu ca me laddho.

369. “就在这同一处”(Imasmiṃyeva okāse)即“就在这座因达娑罗窟(Indasālaguhā)中”。“对我这天神而言”(Devabhūtassa me)是说：“对我这过去曾为天神，曾为帝释者而言”。“存在着”(sato)是说：“现在作为帝释而存在，我又获得了新的寿命”。

Diviyā [Pg.276] kāyāti dibbā, khandhapañcakasaṅkhātā kāyāti āha ‘‘dibbā attabhāvā’’ti. ‘‘Amūḷho gabbhaṃ essāmī’’ti iminā ariyasāvakānaṃ andhaputhujjanānaṃ viya sammohamaraṇaṃ, asampajānagabbhokkamanañca natthi, atha kho asammohamaraṇañceva sampajānagabbhokkamanañca hotīti dasseti. Ariyasāvakā niyatagatikattā sugatīsu eva uppajjanti, tatthāpi manussesu uppajjantā uḷāresu eva kulesu paṭisandhiṃ gaṇhissanti, sakkassāpi tādiso ajjhāsayo. Tena vuttaṃ pāḷiyaṃ ‘‘yattha me ramatī mano’’ti, taṃ sandhāyāha ‘‘yattha me’’tiādi. Sakko pana attano dibbānubhāvenāpi tādisaṃ jānituṃ sakkotiyeva.

“天身”(diviyā kāyā)即天界的、由五蕴构成的诸身，是说“天界的自体”。“我将不迷惑地入胎”(Amūḷho gabbhaṃ essāmi)，以此显示圣弟子不像盲昧的凡夫那样有迷惑的死亡和不正知地入胎，而是有不迷惑的死亡和正知地入胎。圣弟子因去处已定，只生于善趣。在那里，若生于人间，也将在高贵的家族中结生。帝释也有这样的意向。因此巴利语中说“我心所喜悦之处”(yattha me ramatī mano)，针对此而说“我于何处”(yattha me)等。而帝释凭自己的天神威力，也确实能了知那样的事。

Kāraṇenāti yuttena ariyasāvakabhāvassa anucchavikena. Tenāha ‘‘samenā’’ti.

“以理由”(kāraṇena)是说：以正当的、与圣弟子身份相称的（理由）。因此说“以正当”(samena)。

Sakadāgāmimaggaṃ sandhāya vadati chaṭṭhe atthavase anāgāmimaggassa vakkhamānattā. Ājānitukāmoti appattaṃ visesaṃ paṭivijjhitukāmo. Manussaloke anto bhavissati puna mānussūpapattiyā abhāvato.

这是针对一来道而说，因为在第六个义利中将要说不还道。“欲了知者”(Ājānitukāmo)是说：欲证达未达之殊胜者。他将在人界终结，因为不会再有人间的生起。

Punadevāti manussesu uppanno tato cavitvā punadeva. Imasmiṃ tāvatiṃsadevalokasmiṃ. Uttamo, kīdisoti āha ‘‘sakko’’tiādi.

“再为天神”(punadeva)是说：在人间出生，从那里死后，又再次（成为天神），于此三十三天界中。“最上者”(uttamo)，是怎样的呢？（经文）说“帝释”(sakko)等。

Antime bhaveti mama sabbabhavesu antime sabbapariyosāne bhave. ‘‘Āyunā’’ti iminā ca taṃsahabhāvino sabbepi vaṇṇādike saṅgaṇhāti. ‘‘Paññāyā’’ti ca iminā sabbepi saddhāsativīriyādike. Tasmiṃ attabhāveti tasmiṃ sabbantime sakkattabhāve. Akaniṭṭhagāmī hutvāti antarāyaparinibbāyiādibhāvaṃ anupagantvā ekaṃsato uddhaṃsoto akaniṭṭhagāmī eva hutvā. Tato eva anukkamena avihādīsu nibbattanto. Evamāhāti ‘‘so nivāso bhavissatī’’ti evamāha. ‘‘Avihādīsu…pe… nibbattissatī’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘esa kirā’’tiādi vuttaṃ. Ayañca nayo na kevalaṃ sakkasseva, atha kho mahāseṭṭhimahāupāsikānampi hotiyevāti dassento ‘‘sakko devarājā’’tiādimāha.

“于最后有”(Antime bhave)是说：于我一切有中的最后、最终结的有。以“寿命”(Āyunā)一词，也总括了与它俱生的一切色泽等。以“智慧”(Paññāyā)一词，也总括了一切信、念、精进等。“于彼自体中”(Tasmiṃ attabhāve)是说：于那最终的帝释自体中。“成为色究竟天(Akaniṭṭha)行者”(Akaniṭṭhagāmī hutvā)是说：不经历中般涅槃等状态，决定为上流，只成为色究竟天行者。从那里依次生于无烦天等。如此说是说：“那将是他的住所”(so nivāso bhavissatī)。为阐明简略所说的“将于无烦天……等中出生”之义，而说了“据说此”等。为示此理不仅适用于帝释，也确实适用于大富长者、大优婆夷(upāsikā)等，而说了“帝释天王”等。

370. Bhavasampattinibbānasampattīnaṃ vasena aparipuṇṇajjhāsayatāya aniṭṭhitamanoratho taṃ taṃ pattukāmoyeva hutvā ṭhito. Ye ca samaṇeti [Pg.277] ye ca pabbajite. Pavivittavihārinoti ‘‘anekavivekattayaṃ paribrūhetvā viharantī’’ti maññāmi.

370. 由于有成就与涅槃成就的意向尚未圆满，心愿未成，他依然住于欲得彼彼（境界）的状态。“以及那些沙门”(Ye ca samaṇe)是说：以及那些出家者。“独住者”(Pavivittavihārino)：我理解为“他们增长了三种远离而住”。

Sampādanāti maggassa upasampādanaṃ tassa sampāpanaṃ sammadeva pāpanaṃ. Virādhanāti anārādhanā anupāyapaṭipatti. Na sambhontīti anabhisambhuṇanti. Yathāpucchite atthe anabhisambhuṇanaṃ nāma sammā kathetuṃ asamatthatā evāti āha ‘‘sampādetvā kathetuṃ na sakkontī’’ti.

“令成就”(Sampādana)是说道的圆满成就、令其达成、令其正确地达到。“错失”(Virādhana)是说：不达成，非方便的行道。“他们不能”(Na sambhonti)是说：他们不领会。对于所问之义不领会，就是指不能正确地解说，因此说“他们不能成就而说”。

Tasmāti yasmā ādiccena samānagottatāya. Tenevāha ‘‘ādicca nāma gottenā’’ti, tasmā. Ādicco bandhu etassāti ādiccabandhu, atha vā ādiccassa bandhūti ādiccabandhu, bhagavā, taṃ ādiccabandhunaṃ. Ādicco hi sotāpannatāya bhagavato orasaputto. Tenevāha –

“因此”(Tasmā)是说：因为与日种同姓。因此说“姓为日种”(ādicca nāma gottena)，故。日是其亲族，故为“日亲”(ādiccabandhu)；或，日之亲族，故为“日亲”，即世尊(bhagavā)。对他，对“日亲”。因为太阳已是入流者，故为世尊的亲生子。因此说：

‘‘Yo andhakāre tamasi pabhaṅkaro,Verocano maṇḍalī uggatejo;

Mā rāhu gilī caraṃ antalikkhe,Pajaṃ mamaṃ rāhu pamuñca sūriya’’nti. (saṃ. ni. 1.91);

“于黑暗中作光明，辉耀圆轮具大威光。罗睺莫吞空中行，罗睺，请释我子此太阳。”

Sāmanti sāmaṃpayogaṃ, satthu pana sāvakassa sāmaṃpayogo nāma sanipāto evāti āha ‘‘namakkāraṃ karomā’’ti.

“亲自”(sāmaṃ)是说：亲身努力。然而，对导师的弟子来说，亲身努力就是集会，因此说“我们作礼敬”(namakkāraṃ karoma)。

371. Parāmasitvāti ‘‘imāya nāma pathaviyaṃ nisinnena mayā ayaṃ acchariyadhammo adhigato’’ti somanassajāto, ‘‘imāya nāma pathaviyaṃ evaṃ acchariyabbhutaṃ buddharatanaṃ uppanna’’nti acchariyabbhutacittajāto ca pathaviṃ parāmasitvā. Patthitapañhāti dīgharattānusayitasaṃsayasamugghātatthaṃ ‘‘kadā nu kho bhagavantaṃ pucchituṃ labhāmī’’ti evaṃ abhipatthitapañhā. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.

371. “触摸后”(Parāmasitvā)是说：因想到“我坐在这片大地上，证得了这稀有之法”而生起喜悦，又因想到“如此稀有、未曾有的佛宝，就是在这片大地上出现”而生起稀有未曾有之心，从而触摸大地。“所愿求之问”(Patthitapañhā)是说：为根除长期潜藏的疑惑，而一直希求着“我何时才能得以请问世尊呢？”这样的问题。此处凡未依义理分别者，皆是易解的。

Sakkapañhasuttavaṇṇanāya līnatthappakāsanā.

《帝释所问经》释义之幽义阐明。

9. Mahāsatipaṭṭhānasuttavaṇṇanā

9. 大念住经释义

Uddesavārakathāvaṇṇanā

纲要品释义

373. ‘‘Kasmā [Pg.278] bhagavā idaṃ suttamabhāsī’’ti asādhāraṇaṃ samuṭṭhānaṃ pucchati, sādhāraṇaṃ pana ‘‘pākaṭa’’nti anāmasitvā ‘‘kururaṭṭhavāsīna’’ntiādi vuttaṃ. Samuṭṭhānanti hi desanānidānaṃ, taṃ sādhāraṇāsādhāraṇabhedato duvidhaṃ, sādhāraṇampi ajjhattikabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ ajjhattikaṃ samuṭṭhānaṃ nāma bhagavato mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi. Yathāha ‘‘sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi. (Dī. ni. 2.69; ma. ni. 1.283; 2.339; saṃ. ni. 1.172; mahāva. 9) bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ nāma dasasahassamahābrahmaparivārassa sahampatimahābrahmuno ajjhesanaṃ. Tathā cāha ‘‘brahmuno ca ajjhesanaṃ viditvā’’ti. (Dī. ni. 2.69; ma. ni. 1.283; 2.339; saṃ. ni. 1.179; mahāva. 9) tadajjhesanuttarakālañhi dhammapaccavekkhaṇājanitaṃ appossukkataṃ paṭipassambhetvā bhagavā dhammaṃ desetuṃ ussāhajāto ahosi. Yathā ca mahākaruṇā, evaṃ dasabalañāṇādayo ca desanāya ajjhattasamuṭṭhānabhāve vattabbā. Sabbañhi ñeyyadhammaṃ, tesaṃ desetabbappakāraṃ, sattānañca āsayānusayādiṃ yāthāvato jānitvā bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Asādhāraṇampi ajjhattikabāhirabhedato duvidhameva. Tattha ajjhattikaṃ yāya mahākaruṇāya, yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ, bāhiraṃ pana dassetuṃ ‘‘kururaṭṭhavāsīna’’ntiādimāha. Tena vuttaṃ ‘‘asādhāraṇaṃ samuṭṭhānaṃ pucchatī’’ti, tena ‘‘attajjhāsayādīsu catūsu suttanikkhepesu kataroya’’nti suttanikkhepo pucchito hotīti itaro ‘‘kururaṭṭhavāsīna’’ntiādinā ‘‘parajjhāsayoyaṃ suttanikkhepo’’ti dasseti.

373. “为何世尊宣说此经？”这是在询问不共的缘起。至于共通的缘起，由于是“显明”的，故未提及，而是说了“俱卢国(Kururaṭṭha)的住民”等。缘起(samuṭṭhāna)即说法的因缘，有共通与不共二种之别；共通的又分内在与外在二种。其中，共通的内在缘起，即是世尊的大悲心。世尊正是受此大悲心所激励，才生起为可化导众生(veneyya)说法之心。如言：“缘于对众生之悲悯，以佛眼遍览世间”等。而共通的外在缘起，即是娑婆主(Sahampati)大梵天与其一万大梵天眷属的劝请(ajjhesana)。又如言：“了知梵天之劝请后”。正是在此劝请之后，世尊平息了因思择法而生的不热衷(appossukkata)，生起了说法的热忱。如同大悲心，十力智(dasabalañāṇa)等也应说是说法的内在缘起。世尊如实了知一切所知法、为彼等说法的种种方式，以及众生的意乐(āsaya)、随眠(anusaya)等，凭借其于处非处(ṭhānāṭṭhāna)等之善巧(kosalla)，随顺可化导众生之意乐而开演种种善巧的教法。不共的缘起也同样有内在与外在二种之别。其中，内在的缘起，当知即是发起此经的大悲心与说法之智(desanāñāṇa)二者。而为了开示外在的缘起，才说了“俱卢国的住民”等。因此说“询问不共的缘起”，即是问：“在自意乐(attajjhāsaya)等四种经的安立(suttanikkhepa)中，此经属于何者？”对方则以“俱卢国的住民”等来开示：“此乃他意乐(parajjhāsaya)之经的安立。”

Kururaṭṭhaṃ kira tadā taṃnivāsisattānaṃ yonisomanasikāravantatādinā yebhuyyena suppaṭipannatāya, pubbe ca katapuññatābalena tadā utuādisampattiyuttameva ahosi. Tena vuttaṃ ‘‘utupaccayādisampannattā’’ti. Ādi-saddena bhojanādisampattiṃ saṅgaṇhāti. Keci pana ‘‘pubbe [Pg.279] pavattakuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hontaṃ bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ taṃ raṭṭhaṃ ahosī’’ti vadanti. Cittasarīrakallatāyāti cittassa, sarīrassa ca arogatāya. Anuggahitapaññābalāti laddhūpakārañāṇānubhāvā, anu anu vā āciṇṇapaññātejā. Ekavīsatiyā ṭhānesuti kāyānupassanāvasena cuddasasu ṭhānesu, vedanānupassanāvasena ekasmiṃ ṭhāne, tathā cittānupassanāvasena, dhammānupassanāvasena pañcasu ṭhānesūti evaṃ ekavīsatiyā ṭhānesu. Kammaṭṭhānaṃ arahatte pakkhipitvāti catusaccakammaṭṭhānaṃ yathā arahattaṃ pāpeti, evaṃ desanāvasena arahatte pakkhipitvā. Suvaṇṇacaṅkoṭakasuvaṇṇamañjūsāsu pakkhittāni sumanacampakādinānāpupphāni, maṇimuttādisattaratanāni ca yathā bhājanasampattiyā savisesaṃ sobhanti, kiccakarāni ca honti manuññabhāvato, evaṃ sīladassanādisampattiyā bhājanavisesabhūtāya kururaṭṭhavāsiparisāya desitā bhagavato ayaṃ desanā bhiyyoso mattāya sobhati, kiccakārī ca hotīti imamatthaṃ dasseti ‘‘yathā hi puriso’’tiādinā. Etthāti kururaṭṭhe.

据说，当时俱卢国(Kururaṭṭha)的住民，因其大多具有如理作意(yonisomanasikāra)等、行于善道，并以过去所造的福业之力，故当时节(utu)等资具皆悉圆满。因此说“时节、所缘等具足”。“等”字摄入饮食等资具的圆满。但有人说：“因往昔奉行俱卢法(kuruvatta)的习气，如北俱卢洲(Uttarakuru)一般，其国大多时节等具足，在世尊之时，更有超胜的时节、适宜等。”“心身堪能”(cittasarīrakallatā)即心与身的无病。 “为慧力所摄持”(anuggahitapaññābala)即获得助益的智慧之力，或是一再修习的智慧之光。“于二十一处”即：于身随观念处(kāyānupassanā)有十四处，于受随观念处(vedanānupassanā)有一处，同样于心随观念处(cittānupassanā)有一处，于法随观念处(dhammānupassanā)有五处，如是共二十一处。“将业处(kammaṭṭhāna)置于阿罗汉果中”即：如同四圣谛业处(catusaccakammaṭṭhāna)能引至阿罗汉果，如是将此业处以说法的方式置于阿罗汉果中。譬如将素馨花(sumana)、瞻波花(campaka)等种种花，以及摩尼(maṇi)、珍珠(mutta)等七宝(sattaratana)置于金匣金箧中，因容器之胜妙而更显庄严，且因其悦意而能起作用；同样地，世尊为俱卢国之众(parisā)——此具足戒、见等之殊胜容器——所说的此教法，也愈发庄严，且能成办事业。此即“譬如有人”等所开示之义。“于此”即于俱卢国。

Pakatiyāti sarasatopi, imissā satipaṭṭhānasuttadesanāya pubbepīti adhippāyo. Anuyuttā viharanti satthu desanānusārato bhāvanānuyogaṃ.

“本性”：意指依其自性，甚至在此念处经教法之前（他们就已如此）。他们依循导师的教法，安住于致力修行。

Vissaṭṭhaattabhāvenāti aniccādivasena kismiñci yonisomanasikāre cittaṃ aniyojetvā rūpādiārammaṇe abhirativasena vissaṭṭhacittena bhavituṃ na vaṭṭati, pamādavihāraṃ pahāya appamattena bhavitabbanti adhippāyo.

“以放任自身”：意指不应放纵自心，即不将心专注于对任何事物作无常等方面的如理作意，而是欣乐于色等所缘。应当舍断放逸而住，成为不放逸者。

Ekāyanoti ettha ayana-saddo maggapariyāyo. Na kevalaṃ ayanameva, atha kho aññepi bahū maggapariyāyāti paduddhāraṃ karonto ‘‘maggassa hī’’ti ādiṃ vatvā yadi maggapariyāyo ayana-saddo, kasmā puna ‘‘maggo’’ti vuttanti codanaṃ sandhāyāha ‘‘tasmā’’tiādi. Tattha ekamaggoti eko eva maggo. Na hi nibbānagāmimaggo añño atthīti. Nanu satipaṭṭhānaṃ idha maggoti adhippetaṃ, tadaññe ca bahū maggadhammā atthīti? Saccaṃ atthi, te pana satipaṭṭhānaggahaṇeneva gahitā tadavinābhāvato. Tathā [Pg.280] hi ñāṇavīriyādayo niddese gahitā, uddese pana satiyā eva gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ. ‘‘Na dvidhāpathabhūto’’ti iminā imassa maggassa anekamaggabhāvābhāvaṃ viya anibbānagāmibhāvābhāvañca dasseti. Ekenāti asahāyena. Asahāyatā ca duvidhā attadutiyatābhāvena vā, yā ‘‘vūpakaṭṭhakāyatā’’ti vuccati, taṇhādutiyatābhāvena vā, yā ‘‘pavivittacittatā’’ti vuccati. Tenāha ‘‘vūpakaṭṭhena pavivittacittenā’’ti. Seṭṭhopi loke ‘‘eko’’ti vuccati ‘‘yāva pare ekāhaṃ vo karomī’’tiādīsūti āha ‘‘ekassāti seṭṭhassā’’ti. Yadi saṃsārato nissaraṇaṭṭho ayanaṭṭho, aññesampi upanissayasampannānaṃ sādhāraṇato, kathaṃ bhagavatoti āha ‘‘kiñcāpī’’tiādi. Imasmiṃ khoti ettha kho-saddo avadhāraṇe, tasmā imasmiṃ yevāti attho. Desanābhedoyeva heso, yadidaṃ ‘‘maggo’’ti vā ‘‘ayano’’ti vā. Ayana-saddo vā kammakaraṇādivibhāgo. Tenāha ‘‘atthato pana eko vā’’ti.

“一乘道”：于此，“ayana”一词是“道”的同义词。不仅“ayana”，尚有许多其他“道”的同义词。在解释此词时，说“诚然是道”等。若“ayana”一词是“道”的同义词，为何复言“道”？针对此问，而言“是故”等。其中，“一道”即唯一之道，实无其他能趣向涅槃之道。问：此处意指念处为道，然非有其他众多道法耶？答：诚然有之，然彼等以摄入念处而被含摄，因其与念处不相离故。譬如，在解释(niddesa)中摄入了智、精进等，然在纲目(uddesa)中，则随顺可化导众生之意乐而唯取于念，当如是知。“非为二岐之道”：以此显示此道非为多道，亦非不能趣向涅槃。“由一”：即无伴。无伴有二种：或无第二人之伴，此谓“身远离”；或无爱为第二之伴，此谓“心远离”。故言“以远离之身、远离之心”。世间之最胜者亦称“一”，如“我乃汝等之唯一”等，故言“一者，即最胜者”。若“ayana”之义为出离轮回，此亦通于其他具足近因者，何以言（此道为）世尊（所发现）？故言“虽然”等。“于此(imasmiṃ kho)”：此处“kho”字为限定词，故其义为“唯于此”。此仅是说法之差别，或谓“道”，或谓“ayana”。或“ayana”一词有作业、工具等分别。故言“然义理则一”。

Nānāmukhabhāvanānayappavattoti kāyānupassanādimukhena tatthāpi ānāpānādimukhena bhāvanānayena pavatto. Ekāyananti ekagāminaṃ, nibbānagāminanti attho. Nibbānañhi adutiyabhāvato, seṭṭhabhāvato ca ‘‘eka’’nti vuccati. Yathāha ‘‘ekañhi saccaṃ na dutīyamatthī’’ti (su. ni. 890). ‘‘Yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ aggaṃ akkhāyatī’’ti. (A. ni. 4.34; itivu. 90) khayo eva antoti khayanto, jātiyā khayantaṃ diṭṭhavāti jātikhayantadassī. Avibhāgena sabbepi satte hitena anukampatīti hitānukampī. Atariṃsūti tariṃsu. Pubbeti purimakā buddhā, pubbe vā atītakāle.

“以多种修习门径而开展”是指通过身随观等门径，乃至通过入出息等门径而开展修习。“一乘”是唯一趋向之义，即趋向涅槃。涅槃因其无二、最胜，故被称为“一”。如言：“真理唯一，无有第二。”又如：“诸比丘！所有有为法或无为法，离欲于其中堪称第一。”灭尽即是终点，故为“灭尽”；见生之灭尽，故为“见生尽者”。无分别地以利益心怜悯一切有情，即是“利益怜悯者”。“已渡”即是已渡越。“过去”是指过去的诸佛，或指过去之时。

Tanti tesaṃ vacanaṃ, taṃ vā kiriyāvuttivācakattaṃ na yujjati. Na hi saṅkheyyappadhānatāya sattavācino ekasaddassa kiriyāvuttivācakatā atthi. ‘‘Sakimpi uddhaṃ gaccheyyā’’tiādīsu (a. ni. 7.72) viya sakiṃ ayanoti iminā byañjanena bhavitabbaṃ. Evamatthaṃ yojetvāti ‘‘ekaṃ ayanaṃ assā’’ti evaṃ samāsapadatthaṃ yojetvā. Ubhayathāpīti purimanayena, pacchimanayena ca. Na yujjati idhādhippetamaggassa anekavāraṃ pavattisabbhāvato. Tenāha ‘‘kasmā’’tiādi. ‘‘Anekavārampi ayatī’’ti purimanayassa ayuttatādassanaṃ, ‘‘anekañcassa ayanaṃ hotī’’ti pacchimanayassa.

彼等之言，即彼所谓“表达行为”之说，是不合理的。因为对于主要表示可数之物的有情语词，单一词语并不具备表达行为状态的功能。应如“纵使一次上升”等经文，作“一次行”此种表述。如此连结其义后，即复合词的意义应连结为“其为一道”。两种方式，即前述方式与后述方式，皆不合理。于此不合理，是因为此处所指之道具有多次生起的性质。是故说“为何”等。言“亦多次行”，是为显示前一方式的不合理；言“且其有多道”，是为显示后一方式的不合理。

Imasmiṃ [Pg.281] padeti ‘‘ekāyano ayaṃ bhikkhave maggo’’ti imasmiṃ vākye, imasmiṃ vā ‘‘pubbabhāgamaggo, lokuttaramaggo’’ti vidhānapade. Missakamaggoti lokiyena missako lokuttaramaggo. Visuddhiādīnaṃ nippariyāyahetukaṃ saṅgaṇhanto ācariyatthero ‘‘missakamaggo’’ti āha. Itaro pariyāyahetu idhādhippetoti ‘‘pubbabhāgamaggo’’ti avoca.

于此句中，即于“诸比丘，此是一乘道”此句中，或于“前分道、出世间道”此表述中。“混合道”是指与世间法混合的出世间道。导师长老在总摄清净等的直接因时，说了“混合道”。而另一种间接因在此处意指“前分道”，故如是说。

Saddaṃ sutvāti ‘‘kālo bhante dhammasavanāyā’’ti kālārocanasaddaṃ paccakkhato, paramparāya ca sutvā. Evaṃ ukkhipitvāti evaṃ ‘‘sundaraṃ manoharaṃ imaṃ kathaṃ chaḍḍemā’’ti achaḍḍentā ucchubhāraṃ viya paggahetvā na vicaranti. Āluḷetīti viluḷito ākulo hotīti attho. Ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggoti ettāvatā idhādhippetatthe siddhe tasseva alaṅkāratthaṃ so pana yassa pubbabhāgamaggo, taṃ dassetuṃ ‘‘maggānaṭṭhaṅgiko’’tiādikā gāthāpi paṭisambhidāmaggatova ānetvā ṭhapitā.

“闻声”是指亲自或辗转听闻“尊者，现在是听法之时”的报时声。“如此高举”是指他们不舍弃，心想：“我们不应舍弃这美好动人的开示”，不像扛着一捆甘蔗那样四处走动。“扰乱”是意指被搅扰而混乱。“一乘道被称为前分念住道”——至此，此处所指之义已然成立。为庄严之，并为显示其是何道之前分道，故从《无碍解道》(Paṭisambhidāmagga)中引来以“诸道中的八支道”开头的偈颂置于此处。

Nibbānagamanaṭṭhenāti nibbānaṃ gacchati adhigacchati etenāti nibbānagamanaṃ,soyeva aviparītasabhāvatāya attho, tena nibbānagamanaṭṭhena, nibbānādhigamūpāyatāyāti attho. Magganīyaṭṭhenāti gavesitabbatāya. ‘‘Gamanīyaṭṭhenā’’ti vā pāṭho, upagantabbatāyāti attho. ‘‘Rāgādīhī’’ti iminā rāgadosamohānaṃyeva gahaṇaṃ ‘‘rāgo malaṃ, doso malaṃ, moho mala’’nti (vibha. 924) vacanato. ‘‘Abhijjhāvisamalobhādīhī’’ti pana iminā sabbesampi upakkilesānaṃ saṅgaṇhanatthaṃ te visuṃ uddhaṭā. ‘‘Sattānaṃ visuddhiyā’’ti vuttassa atthassa ekantikataṃ dassento ‘‘tathā hī’’tiādimāha. Kāmaṃ ‘‘visuddhiyā’’ti sāmaññajotanā, cittasseva pana visuddhi idhādhippetāti dassetuṃ ‘‘rūpamalavasena panā’’tiādi vuttaṃ. Na kevalaṃ aṭṭhakathāvacanameva, atha kho idaṃ ettha āhacca bhāsitanti dassento ‘‘tathā hī’’tiādimāha.

以“趣向涅槃”为义：由此趣向、证得涅槃，故为“趣向涅槃”；此即是义，因其自性不颠倒，故以“证得涅槃之方便”为义。以“应被寻求”为义，即因其应被探寻。或有读为“以应往为义”，其义为应当前往。“以贪等”此词所指即贪、嗔、痴，如经中所说：“贪是垢，嗔是垢，痴是垢”。而“以觊觎、不正贪等”，则是为了涵摄一切随烦恼而分别举出。为显示“为诸有情清净”此语之义的决定性，而说“诚然”等。诚然，“为清净”是一般性表述，然为表明此处意指心的清净，才说“然以色垢故”等。为表明这不仅是义注之言，且是于此处特别宣说，而说“诚然”等。

Sā panāyaṃ cittavisuddhi sijjhamānā yasmā sokādīnaṃ anuppādāya saṃvattati, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamāyā’’tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antonijjhānaṃ soko. Ñātibyasanādinimittameva sokāvatiṇṇato ‘‘kahaṃ ekaputtaka kahaṃ ekaputtakā’’tiādinā (ma. ni. 2.353, 354; saṃ. ni. 2.63) paridevanavasena vācāvippalāpo paridavanaṃ [Pg.282] paridevo. Āyatiṃ anuppajjanaṃ idha samatikkamoti āha ‘‘pahānāyā’’ti. Taṃ panassa samatikkamāvahataṃ nidassanavasena dassento ‘‘ayañhī’’tiādimāha.

此心清净成就时，因其导向忧等之不生，故说“为超越忧、悲”等。其中，缘于亲属丧亡等，内心热恼、内在煎熬，是为“忧”。同样缘于亲属丧亡等，因陷入忧中，而发出“我独子何在？我独女何在？”等悲号，言语错乱，是为“悲”。未来不生，于此即是“超越”，故说“为舍断”。为以范例显示此超越之所引生，而说“此即”等。

Tattha yaṃ pubbe, taṃ visodhehīti atītesu khandhesu taṇhāsaṃkilesavisodhanaṃ vuttaṃ. Pacchāti parato. Teti tuyhaṃ. Māhūti mā ahu. Kiñcananti rāgādikiñcanaṃ, etena anāgatesu khandhesu saṃkilesavisodhanaṃ vuttaṃ. Majjheti tadubhayavemajjhe. No ce gahessasīti na upādiyissasi ce, etena paccuppanne khandhappabandhe upādānappavatti vuttā. Upasanto carissasīti evaṃ addhattayagatasaṃkilesavisodhane sati nibbutasabbapariḷāhatāya upasanto hutvā viharissasīti arahattanikūṭena gāthaṃ niṭṭhapesi. Tenāha ‘‘imaṃ gātha’’ntiādi.

其中，“净化彼过去”，是指净化过去诸蕴中的渴爱杂染。“于后”是指未来。“汝”是指你。“莫有”是指“勿有”。“任何物”是指贪等障碍物，以此说示净化未来诸蕴中的杂染。“于中”是指于此二者之间。“汝若不执取”是指“你若不执取”，以此说示于现在诸蕴相续中止息执取之生起。“汝将寂静行”是指：如此，当三时所摄的杂染被净化后，因一切热恼熄灭而寂静，你将安住。此偈以阿罗汉果为顶点作结。是故说“此偈”等。

Puttāti orasā, aññepi vā dinnakakittimādayo ye keci. Pitāti janako, aññepi vā pituṭṭhāniyā. Bandhavāti ñātakā. Ayañhettha attho – puttā vā pitā vā bandhavā vā antakena maccunā adhipannassa abhibhūtassa maraṇato tāṇāya na honti. Kasmā? Natthi ñātīsu tāṇatāti. Na hi ñātīnaṃ vasena maraṇato ārakkhā atthi, tasmā paṭācāre ‘‘ubho puttā kālaṅkatā’’tiādinā (apa. therī 1.498) mā niratthakaṃ paridevi, dhammaṃyeva pana yāthāvato passāti adhippāyo. Sotāpattiphale patiṭṭhitāti yathānulomaṃ pavattitāya sāmukkaṃsikāya dhammadesanāya pariyosāne sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi. Kathaṃ panāyaṃ satipaṭṭhānamaggavasena sotāpattiphale patiṭṭhāsīti āha ‘‘yasmā panā’’tiādi. Na hi catusaccakammaṭṭhānakathāya vinā sāvakānaṃ ariyamaggādhigamo atthi. ‘‘Imaṃ gāthaṃ sutvā’’ti panidaṃ sokavinodanavasena pavattitāya gāthāya paṭhamaṃ sutattā vuttaṃ, sāpi hi saccadesanāya parivārabandhā eva aniccatākathāti katvā. Itaragāthāyaṃ pana vattabbameva natthi. Bhāvanāti paññābhāvanā. Sā hi idha adhippetā. Tasmāti yasmā rūpādīnaṃ aniccādito anupassanāpi satipaṭṭhānabhāvanāva, tasmā. Tepīti santatimahāmattapaṭācārāpi.

“子”是指亲生子，或任何其他如养子、义子等。“父”是指生父，或其他处于父亲地位者。“亲族”是指亲戚。此处的含义是：无论是儿子、父亲还是亲族，对于被死主(Antaka)——死亡所压制、所征服之人，都不能作为免于死亡的庇护。为何？“于亲族中无庇护”。确实，依靠亲族无法得到免于死亡的守护。因此，对芭达嘉拉而言，其意趣是：不要因“两个儿子都死了”等而无益地悲伤，而应如实地看待法。“安住于入流果”是指在次第展开的殊胜说法结束时，她安住于以千种理趣庄严的入流果。然则她如何通过念住之道安住于入流果呢？答曰：“因为”等等。确实，若无四圣谛(Sacca)业处之说，诸声闻不可能证得圣道。“听闻此偈后”之所以这么说，是因为为了消除其忧伤而说的偈颂是首先被听闻的，而它也因与圣谛教说相关联，实为无常之说。至于另一首偈颂，则不待言。 “修习”是指智慧的修习，此处即意指此。“是故”，即因为对色等的无常等随观也是念住修习，是故。“他们也”是指大臣桑塔提(Santati)和芭达嘉拉也如此。

Pañcasate [Pg.283] coreti satasatacoraparivāre pañcacore paṭipāṭiyā pesesi, te araññaṃ pavisitvā theraṃ pariyesantā anukkamena therassa samīpe samāgacchiṃsu. Tenāha ‘‘te gantvā theraṃ parivāretvā nisīdiṃsū’’ti. Vedanaṃ vikkhambhetvāti ūruṭṭhibhedapaccayaṃ dukkhavedanaṃ amanasikārena vinodetvā. Pītipāmojjaṃ uppajji vippaṭisāralesassapi asambhavato. Tenāha ‘‘parisuddhaṃ sīlaṃ nissāyā’’ti. Therassa hi sīlaṃ paccavekkhato parisuddhaṃ sīlaṃ nissāya uḷāraṃ pītipāmojjaṃ uppajjamānaṃ ūruṭṭhibhedajanitaṃ dukkhavedanaṃ vikkhambhesi. Tiyāmarattinti accantasaṃyoge upayogavacanaṃ, tenassa vipassanāyaṃ appamādaṃ, paṭipattiussukkāpanañca dasseti. Pādānīti pāde. Saṃyamessāmīti saññapessāmi, saññattiṃ karissāmīti attho. Aṭṭiyāmīti jigucchāmi. Harāyāmīti lajjāmi. Vipassisanti sampassiṃ.

“五百盗贼”是指他派了五个盗贼，每个都有一百个盗贼作为随从，次第出发。他们进入森林寻找长老，次第来到长老跟前。因此说：“他们前去包围长老后坐下”。“镇伏感受”是指通过不作意来消除因大腿骨折而起的苦受。因无可能生起追悔，故喜与欣悦生起。因此说：“依于清净戒”。确实，当长老省察自己的戒时，依于清净戒而生起的殊胜喜与欣悦，镇伏了因大腿骨折而生的苦受。“于一夜三时”，是用于表达完全连接的词语，由此显示他在观(vipassanā)上的不放逸及策励修行。“诸足”即是“足”。“我将约束”是指我将告知，意思是“我将作宣告”。“我苦恼”即“我厌恶”。“我羞愧”即“我惭愧”。“我已彻见”即“我已遍见”。

Pacalāyantānanti pacalāyikānaṃ niddaṃ upagatānaṃ. Agatinti agocaraṃ. Vatasampannoti dhutaguṇasampanno. Pamādanti pacalāyanaṃ sandhāyāha. Oruddhamānasoti uparuddhaadhicitto. Pañjarasminti sarīre. Sarīrañhi nhārusambandhaaṭṭhisaṅghāṭatāya idha ‘‘pañjara’’nti vuttaṃ.

“瞌睡者”是指昏沉、入于睡眠者。“不至”是指非其行境。“具足戒行者”是指具足头陀功德者。“放逸”是指瞌睡。“心被禁制者”是指增上心被障碍者。“于笼中”是指于身体中。身体确实因由筋腱连结的骨架组成，故于此处被称为“笼”。

Pītavaṇṇāya pana paṭākāya kāyaṃ pariharaṇato, mallayuddhacittakatāya ca ‘‘pītamallo’’ti paññāto pabbajitvā pītamallatthero nāma jāto. Tīsu rajjesūti paṇḍucoḷagoḷarajjesu. ‘‘Sabbamallā sīhaḷadīpe sakkārasammānaṃ labhantī’’ti tambapaṇṇidīpaṃ āgamma. Taṃyeva aṅkusaṃ katvāti ‘‘rūpādayo ‘mamā’ti na gahetabbā’’ti natumhākavaggena pakāsitamatthaṃ attano cittamattahatthino aṅkusaṃ katvā. Pādesu avahantesūti ativelaṃ caṅkamanena akkamituṃ asamatthesu. Jaṇṇukehi caṅkamati ‘‘nisinne niddāya avasaro hotī’’ti. Byākaritvāti attano vīriyārambhassa saphalatāpavedanamukhena sabrahmacārīnaṃ tattha ussāhaṃ janento aññaṃ byākaritvā. Bhāsitanti vacanaṃ, kassa pana tanti āha ‘‘buddhaseṭṭhassa sabbalokaggavādino’’ti. ‘‘Na tumhāka’’ntiādi tassa pavattiākāradassanaṃ. Tayidaṃ me saṅkhārānaṃ accantavūpasamakāraṇanti dassento ‘‘aniccā vatā’’ti gāthamāhari, tena idānāhaṃ saṅkhārānaṃ khaṇe khaṇe bhaṅgasaṅkhātassa rogassa abhāvena arogo parinibbutoti dasseti.

因以黄幡绕身，且有格斗士之心态，他被称为“黄幡格斗士”，出家后名为黄幡长老。“于三王国中”是指于潘杜(Paṇḍu)、乔拉(Coḷa)、高拉(Goḷa)王国中。他心想“所有格斗士在狮子岛(Sīhaḷadīpa)都能得到恭敬供养”，故来到铜鍱岛(Tambapaṇṇidīpa)。“即以彼为钩”是指将《非汝等品》(Natumhākavagga)所阐明的“色等不应执为‘我所’”之义，作为调伏自己如狂象之心意的钩。“当双足无法支撑时”是指因过度经行而无法迈步时。他以双膝经行，因为“坐着时有睡眠的机会”。“记说”是指记说究竟智，即通过宣告自己精勤的成果，来激发同梵行者于此生起热忱。“所说”是指语言，然而是谁的语言？答：“最胜佛陀、一切世间最上说者”的。“非汝等”等句，是显示其发生的方式。为显示“此是我诸行完全寂止之因”，他引述了“诸行实无常”的偈颂。他以此表明：“如今我因无有诸行刹那坏灭此病，故无病而般涅槃”。

Assāti [Pg.284] sakkassa. Upapattīti devūpapatti. Puna pākatikāva ahosi sakkabhāveneva upapannattā.

“彼”是指帝释(Sakka)。“生”是指天神之生。他复归常态，因为他正是以帝释的状态而投生。

Subrahmāti evaṃnāmo. Accharānaṃ nirayūpapattiṃ disvā tato pabhuti satataṃ pavattamānaṃ attano cittutrāsaṃ sandhāyāha ‘‘niccaṃ utrastamidaṃ citta’’ntiādi. Tattha utrastanti santastaṃ bhītaṃ. Ubbigganti saṃviggaṃ. Utrastanti vā saṃviggaṃ. Ubbigganti bhayavasena saha nissayena sañcalitaṃ. Anuppannesūti anāgatesu. Kiccesūti tesu tesu itikattabbesu. ‘‘Kicchesū’’ti vā pāṭho, dukkhesūti attho, nimittatthe cetaṃ bhummaṃ, bhāvidukkhanimittanti attho. Uppatitesūti uppannesu kiccesūti yojanā. Tadā attano parivārassa uppannaṃ dukkhaṃ sandhāya vadati.

名叫善梵天(Subrahmā)者。她见到天女(accharā)堕入地狱后，从此内心恒常生起恐惧，有鉴于此而说：“此心恒常惊恐”等。其中，“惊恐”即战栗、害怕。“惊骇”即悚惧。“惊恐”或为“悚惧”。“惊骇”是由于恐惧而连同其所依一起动摇。“于未生起者”即于未来者。“于事务中”即于那些应做之事中。或有读作“于苦难中”，义为于诸苦中，此处为表因之处格，义为未来之苦的征兆。“于已生起者”，应连接为“于已生起的事务中”。此乃就其眷属当时所生起的苦而说。

Bojjhāti bodhito, ariyamaggatoti attho. ‘‘Aññatrā’’ti ca padaṃ apekkhitvā nissakkavacanaṃ, bodhiṃ ṭhapetvāti attho. Sesesupi eseva nayo. Tapasāti tapokammato, tena maggādhigamassa upāyabhūtaṃ sallekhapaṭipadaṃ dasseti. Indriyasaṃvarāti manacchaṭṭhānaṃ indriyānaṃ saṃvaraṇato, etena satisaṃvarasīsena sabbampi saṃvarasīlaṃ, lakkhaṇahāranayena vā sabbampi catupārisuddhisīlaṃ dasseti. Sabbanissaggāti sabbassapi nissajjanato sabbakilesappahānato. Kilesesu hi nissaṭṭhesu kammavaṭṭaṃ, vipākavaṭṭañca nissaṭṭhameva hotīti. Sotthinti khemaṃ anupaddavataṃ.

“由觉悟”即由菩提，义为由圣道。而“除……外”一词是表示排除的词，义为“除了菩提”。其余诸句亦同此理。“由苦行”即由苦行之业，它以此显示了作为证得圣道的方法的减损行道。“由根律仪”即由守护以意为第六的诸根；以此，它显示了以念律仪为首的一切律仪戒，或通过由相总摄法显示了全部四种清净戒。“由一切舍离”即由舍弃一切，由断除一切烦恼。因为当诸烦恼被舍离时，业流转和异熟流转也就被舍离了。“安稳”即安全、无灾患。

Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, ariyamaggoti āha ‘‘ñāyo vuccati ariyo aṭṭhaṅgiko maggo’’ti. Taṇhāvānavirahitattāti taṇhāsaṅkhātavānavivittattā. Taṇhā hi khandhehi khandhaṃ, kammunā phalaṃ, sattehi ca dukkhaṃ vinati saṃsibbatīti ‘‘vāna’’nti vuccati, tayidaṃ natthi ettha vānaṃ, na vā etasmiṃ adhigate puggalassa vānanti nibbānaṃ, asaṅkhatā dhātu. Parappaccayena vinā paccakkhakaraṇaṃ sacchikiriyāti āha ‘‘attapaccakkhatāyā’’ti.

它确定地走向涅槃，故为“正道”；或人们藉此而了知、通达，故为“正道”。此即圣道。如言：“正道，即圣八支道。”“因离爱网”即因远离名为“渴爱”的网。因为渴爱将诸蕴与诸蕴、业与果报、有情与苦编织、缝合在一起，故称为“网”。于此（涅槃）中无此网，或当证得它时，人即无此网，故为“涅槃”，此乃无为界。不依赖他缘而亲见即是“现证”，故说“由亲自证实”。

Nanu ‘‘visuddhiyā’’ti cittavisuddhiyā adhippetattā visuddhiggahaṇenevettha sokasamatikkamādayopi gahitā eva honti, te puna kasmā gahitāti anuyogaṃ sandhāya ‘‘tattha kiñcāpī’’tiādi vuttaṃ. Sāsanayuttikovideti saccapaṭiccasamuppādādilakkhaṇāyaṃ dhammanītiyaṃ cheke. Taṃ tamatthaṃ [Pg.285] ñāpetīti ye ye bodhaneyyapuggalā saṅkhepavitthārādivasena yathā yathā bodhetabbā, attano desanāvilāsena bhagavā te te tathā tathā bodhento taṃ tamatthaṃ ñāpeti. Taṃ taṃ pākaṭaṃ katvā dassentoti atthāpattiṃ agaṇento taṃ tamatthaṃ pākaṭaṃ katvā dassento. Na hi sammāsambuddho atthāpattiñāpakādisādhanīyavacanāti. Saṃvattatīti jāyati, hotīti attho. Yasmā anatikkantasokaparidevassa na kadāci cittavisuddhi atthi sokaparidevasamatikkamanamukheneva cittavisuddhiyā ijjhanato, tasmā āha ‘‘sokaparidevānaṃ samatikkamena hotī’’ti. Yasmā pana domanassapaccayehi dukkhadhammehi phuṭṭhaṃ puthujjanaṃ sokādayo abhibhavanti, pariññātesu ca tesu te na honti, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamenā’’ti. Ñāyassāti aggamaggassa, tatiyamaggassa ca. Tadadhigamena hi yathākkamaṃ dukkhadomanassānaṃ atthaṅgamo. Sacchikiriyābhisamayasahabhāvīpi itarābhisamayo tadavinābhāvato sacchikiriyābhisamayahetuko viya vutto. Ñāyassādhigamo nibbānassa sacchikiriyāyāti phalañāṇena vā paccakkhakaraṇaṃ sandhāya vuttaṃ, ‘‘nibbānassa sacchikiriyāyā’’ti sampadānavacanañcetaṃ daṭṭhabbaṃ.

难道“为清净”不是意指心清净吗？既然取“清净”一词即已包含了超越忧悲等，为何还要再取它们呢？针对此质问而说了“虽然如此”等。“精通教法理则者”(Sāsanayuttikovida)即善巧于了知以谛、缘起等为特征的法之理则者。“令其了知彼彼义”即：世尊以其说法之庄严，对那些应被教化的不同个体，或简或详，以各种方式教导，令他们了知彼彼义。“将彼彼义显明而开示”即不考虑（对方的）推断而将彼彼义显明而开示。因为正等觉者不说需由推断等来证成的话语。“导向”即产生、存在之义。因为未超越忧悲者绝无心清净，心清净唯通过超越忧悲才能成就，故说“由超越忧悲而有”。又因为当凡夫被以忧愁为缘的苦法所触时，忧等便征服他们，而当遍知彼等时，彼等即不存在，故说“超越忧悲是藉由苦与忧的止息”。“正道”即最上道与第三道。因为通过证得它们，苦与忧便依次止息。其他的觉悟虽然与现证的觉悟俱生，但因其与后者不可分离，故亦被说成仿佛是现证觉悟之因。“正道的证得是为了涅槃的现证”，此乃就以果智亲见而说。而“为涅槃的现证”应知是与格。

Vaṇṇabhaṇananti pasaṃsāvacanaṃ. Tayidaṃ na idheva, atha kho aññatthāpi satthu āciṇṇaṃ evāti dassento ‘‘yatheva hī’’tiādimāha. Tattha ādimhi kalyāṇamādi vā kalyāṇaṃ etassāti ādikalyāṇaṃ. Sesapadadvayepi eseva nayo. Atthasampattiyā sātthaṃ. Byañjanasampattiyā sabyañjanaṃ. Sīlādipañcadhammakkhandhapāripūrito, upanetabbassa abhāvato ca kevalaparipuṇṇaṃ. Nirupakkilesato apanetabbassa ca abhāvato parisuddhaṃ. Seṭṭhacariyabhāvato sāsanabrahmacariyaṃ, maggabrahmacariyañca vo pakāsessāmīti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.147) vuttanayeneva veditabbo. Ariyavaṃsāti ariyānaṃ buddhādīnaṃ vaṃsā paveṇiyo. Aggaññāti aggāti jānitabbā sabbavaṃsehi seṭṭhabhāvato. Rattaññāti cirarattāti jānitabbā. Vaṃsaññāti buddhādīnaṃ vaṃsāti jānitabbā. Porāṇāti purātanā anadhunātanattā. Asaṅkiṇṇāti avikiṇṇā anapanītā. Asaṅkiṇṇapubbāti ‘‘kiṃ imehī’’ti ariyehi na apanītapubbā[Pg.286]. Na saṅkīyantīti idānipi tehi na apanīyanti. Na saṅkīyissantīti anāgatepi tehi na apanīyissanti. Appaṭikuṭṭhā…pe… viññūhīti ye loke viññū samaṇabrāhmaṇā, tehi appaccakkhatā aninditā, agarahitāti attho. ‘‘Visuddhiyā’’tiādīhīti visuddhiādidīpanehi. Padehīti vākyehi, visuddhiatthatādibhedabhinnehi vā dhammakoṭṭhāsehi. Upaddaveti anatthe. Visuddhinti visujjhanaṃ saṃkilesappahānaṃ. Vācuggatakaraṇaṃ uggaho. Pariyāpuṇanaṃ paricayo. Atthassa hadaye ṭhapanaṃ dhāraṇaṃ. Parivattanaṃ vācanaṃ.

“称赞语”(Vaṇṇabhaṇana)即赞美之词。为示此不仅于此处，亦为导师于他处所惯行，故说“正如”等。其中，“初善”(ādikalyāṇa)即最初即善，或此法初即是善。其余二句亦同此理。因义理圆满，故为“有义”(sāttha)。因文句圆满，故为“有文”(sabyañjana)。因戒等五法蕴圆满，且无须增补，故为“全然圆满”(kevalaparipuṇṇa)。因无污垢，且无须去除，故为“遍净”(parisuddha)。因其为最胜之行，故说“我将为你们宣说教梵行(sāsanabrahmacariya)与道梵行(maggabrahmacariya)”。此为简说，详说当依《清净道论》(Visuddhimagga)所说之方式了知。“圣统”(Ariyavaṃsa)即佛陀等圣者的传统、传承。“应知为最上”(Aggañña)，因其于一切传统中最为殊胜故。“应知为长久”(Rattaññu)，即应知为久远。“应知为传统”(Vaṃsaññu)，即应知为佛陀等之传统。“古老”(Porāṇa)，因其为古代而非近代故。“不混淆”(Asaṅkiṇṇa)即不杂乱、不被舍弃。“过去不混淆”(Asaṅkiṇṇapubba)即未曾被圣者们以“要这些何用？”而舍弃。“不被混淆”(na saṅkīyanti)即现在亦不为他们所舍弃。“将不被混淆”(na saṅkīyissanti)即未来亦不为他们所舍弃。“不为……智者所呵责”(Appaṭikuṭṭhā… viññūhi)即不为世间有智之沙门、婆罗门所反对、不责备、不呵斥之义。“由清净等”(Visuddhiyādihi)即由阐明清净等之诸句。“诸句”(padehi)即诸言，或指以清净、义利等差别而区分的法之部分。“于灾患中”(upaddave)即于无益中。“清净”(visuddhi)即清净之过程，舍断杂染。“令其上口”(vācuggatakaraṇa)即受持(uggaha)。“遍学”(pariyāpuṇana)即熟习(paricaya)。“义置心中”(atthassa hadaye ṭhapana)即忆持(dhāraṇa)。“复习”(parivattana)即诵念(vācanā)。

Gandhārakoti gandhāradese uppanno. Pahontīti sakkonti. Aniyyānikamaggāti micchāmaggā, micchattaniyatāniyatamaggāpi vā. Suvaṇṇanti kūṭasuvaṇṇampi vuccati. Maṇīti kācamaṇipi, muttāti veḷujāpi, pavāḷanti pallavopi vuccatīti rattajambunadādipadehi te visesitā.

“犍陀罗人”(Gandhāraka)即生于犍陀罗国者。“能”(pahonti)即能够。“非出离道”(aniyyānikamagga)即邪道，或亦为邪定道与不定道。“黄金”(suvaṇṇa)，伪金亦称黄金。“宝珠”(maṇi)，玻璃珠亦称宝珠。“珍珠”(muttā)，竹珠亦称珍珠。“珊瑚”(pavāḷa)，嫩芽亦称珊瑚。因此用“赤阎浮金”(rattajambunada)等词来加以区别。

Na tato heṭṭhāti idhādhippetakāyādīnaṃ vedanādisabhāvattābhāvā, kāyavedanācittavimuttassa tebhūmakadhammassa visuṃ vipallāsavatthantarabhāvena gahitattā ca heṭṭhā gahaṇesu vipallāsavatthūnaṃ aniṭṭhānaṃ sandhāya vuttaṃ, pañcamassa pana vipallāsavatthuno abhāvā ‘‘na uddha’’nti āha. Ārammaṇavibhāgena hettha satipaṭṭhānavibhāgoti. Tayo satipaṭṭhānāti satipaṭṭhāna-saddassa atthuddhāradassanaṃ, na idha pāḷiyaṃ vuttassa satipaṭṭhāna-saddassa atthadassananti. Ādīsu hi satigocaroti ettha ādi-saddena ‘‘phassasamudayā vedanānaṃ samudayo, nāmarūpasamudayā cittassa samudayo, manasikārasamudayā dhammānaṃ samudayo’’ti (saṃ. ni. 5.408) ‘‘satipaṭṭhānā’’ti vuttānaṃ sabhigocarānaṃ pakāsake suttappadese saṅgaṇhāti. Evaṃ ‘‘paṭisambhidāpāḷiya’’mpi (paṭi. ma. 2.34) avasesapāḷippadesadassanattho ādi-saddo daṭṭhabbo. Satiyā paṭṭhānanti satiyā patiṭṭhātabbaṭṭhānaṃ. Dānādīni karontassa rūpādīni satiyā ṭhānaṃ hontīti taṃnivāraṇatthamāha ‘‘padhānaṃ ṭhāna’’nti. Pa-saddo hi idha ‘‘paṇītā dhammā’’tiādīsu (dha. saṃ. mātikā 14) viya padhānatthadīpakoti adhippāyo.

“不自彼下”者，乃因此处所指的身等，不具受等之自性，且离于身、受、心解脱的三界法，已被取为另一颠倒所缘，故说“于下”是就诸不可喜的颠倒所缘而说。又因无第五颠倒所缘，故说“不向上”。此处的念处分别乃依所缘而分别。“三念处”是揭示“念处”一词的意义，而非解释此处经文所说“念处”一词的意义。在“念的行境”等中，此处的“等”字，总括了如“触集故受集，名色集故心集，作意集故法集”(《相应部》5.408)等宣说“念处”一切行境的经文。同样，于《无碍解道》(Paṭisambhidāmagga, 2.34)中，“等”字亦应知是为了显示其余经文。“念的处”即念应安立之处。为遮止行布施等者以色等为念之处，故说“殊胜处”。此处的“pa-”音，如于“胜法”(《法集论》Mātikā 14)等中，意在显示“殊胜”义。

Ariyoti ariyaṃ sabbasattaseṭṭhaṃ sammāsambuddhamāha. Etthāti etasmiṃ saḷāyatanavibhaṅgasutte.(Ma. ni. 3.310) suttekadesena hi suttaṃ dasseti. Tattha hi –

“圣者”(Ariyo)，此指圣者，一切有情中最胜者，即正等觉者。“于此”(ettha)即于《六处分别经》(Saḷāyatanavibhaṅgasutta,《中部》3.310)中。因为是以经之一部分来指明此经。于彼处——

‘‘Tayo [Pg.287] satipaṭṭhānā yadariyo…pe… arahatīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Idha, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti. Na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthu sāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ. Yadariyo sevati…pe… arahati.

“‘三种念住，圣者修习它……乃至……即成为阿罗汉。’这话是针对什么而说的呢？诸比丘，于此，导师是慈悲者、利益者，出于怜悯而为弟子们说法：‘这是为了你们的利益，这是为了你们的安乐。’他的弟子们不愿听，不倾耳，不立心领解，并偏离导师的教导而行。于此，诸比丘，如来既不感到不悦，也不感受不悦，他住于无染，具念与正知。诸比丘，这是第一念住，圣者修习它……乃至……即成为阿罗汉。”

Puna caparaṃ, bhikkhave, satthā…pe...idaṃ vo sukhāyāti. Tassa ekacce sāvakā na sussūsanti…pe… na ca vokkamma satthu sāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, na ca attamano hoti, na ca attamanataṃ paṭisaṃvedeti, anattamanatā ca attamanatā ca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṃ vuccati, bhikkhave, dutiyaṃ.

“再者，诸比丘，导师……乃至……‘这是为了你们的安乐。’他的一些弟子们不听从……乃至……但他们不偏离导师的教导而行。于此，诸比丘，如来既不感到不悦，也不感受不悦，既不感到喜悦，也不感受喜悦，舍离了这两者，住于舍，具念与正知。诸比丘，这被称为第二念住。”

Puna caparaṃ, bhikkhave…pe… sukhāyāti, tassa sāvakā sussūsanti…pe… vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ vuccati, bhikkhave, tatiya’’nti (ma. ni. 3.311).

“再者，诸比丘……乃至……‘这是为了你们的安乐。’他的弟子们乐于倾听……乃至……依教奉行。于此，诸比丘，如来感到喜悦，也感受喜悦，他住于无染，具念与正知。诸比丘，这被称为第三念住。”

Evaṃ paṭighānunayehi anavassutatā, niccaṃ upaṭṭhitassatitāya tadubhayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Buddhānaṃyeva hi niccaṃ upaṭṭhitassatitā hoti āveṇikadhammabhāvato, na paccekabuddhādīnaṃ. Pa-saddo ārambhaṃ joteti, ārambho ca pavattīti katvā āha ‘‘pavattayitabbatoti attho’’ti. Satiyā karaṇabhūtāya paṭṭhānaṃ paṭṭhapetabbaṃ satipaṭṭhānaṃ. Ana-saddo hi bahulaṃvacanena kammatthopi hotīti. Tathāssa kattuatthopi labbhatīti ‘‘paṭṭhātīti paṭṭhāna’’nti vuttaṃ. Paṭṭhātīti ettha pa-saddo bhusatthavisiṭṭhaṃ pakkhandanaṃ dīpetīti ‘‘okkanditvā pakkhanditvā pattharitvā pavattatīti attho’’ti āha. Puna bhāvatthaṃ sati, saddaṃ, paṭṭhānasaddañca [Pg.288] vaṇṇento ‘‘atha vā’’tiādimāha, tena purimavikappe sati, saddo, paṭṭhāna-saddo ca kattuatthoti viññāyati. Saraṇaṭṭhenāti cirakatassa, cirabhāsitassa ca anussaraṇaṭṭhena. Idanti yaṃ ‘‘satiyeva satipaṭṭhāna’’nti vuttaṃ, idaṃ. Idha imasmiṃ suttapadese adhippetaṃ.

如是，因对瞋恚与贪爱无所染，因恒常现起正念而超越此二者，故称为“念住”。确实，唯有诸佛才具有恒常现起正念，因为这是其不共法，而非独觉佛等所能及。“pa”一词阐明“开始”，而“开始”即是“进行”，故说其义为“应使之进行”。以念为工具所应建立之处，即是“念住”。“ana”一词依其用法亦有业格义。同样地，亦可得作者义，故说“建立者即是‘建立’”(paṭṭhātīti paṭṭhānaṃ)。于“paṭṭhāti”(建立)中，“pa”一词表示以“极度”为特征的跃进，故说其义为“跃入、趣入、遍布而进行”。再者，在阐释抽象义、“念”一词、以及“念住”一词时，他说“或者”等，由此可知，在前一个选项中，“念”一词和“念住”一词具有作者义。“以忆念义”是指忆念长久以前所做、所说之事的意义。“此”是指所说的“念即是念住”，“于此”是指于此经句中之意。

Yadi evanti. Yadi sati eva satipaṭṭhānaṃ, sati nāma eko dhammo, evaṃ sante kasmā ‘‘satipaṭṭhānā’’ti bahuvacananti āha ‘‘satibahuttā’’tiādi. Yadi bahukā tā satiyo, atha kasmā ‘‘maggo’’ti ekavacananti yojanā. Maggaṭṭhenāti niyyānaṭṭhena. Niyyāniko hi maggadhammo, teneva niyyānikabhāvena ekattūpagato ekantato nibbānaṃ gacchati, atthikehi ca tadatthaṃ maggīyatīti āha ‘‘vuttañheta’’nti, attanāva pubbe vuttaṃ paccāharati. Tattha catassopi cetāti kāyānupassanādivasena catubbidhāpi ca etā satiyo. Aparabhāgeti ariyamaggakkhaṇe. Kiccaṃ sādhayamānāti pubbabhāge kāyādīsu subhasaññādividhamanavasena visuṃ visuṃ pavattitvā maggakkhaṇe satiyeva tattha catubbidhassapi vipallāsassa samucchedavasena pahānakiccaṃ sādhayamānā ārammaṇakaraṇavasena nibbānaṃ gacchati. Catukiccasādhaneneva hettha bahuvacananiddeso. Evañca satīti evaṃ maggaṭṭhena ekattaṃ upādāya ‘‘maggo’’ti ekavacanena, ārammaṇabhedena catubbidhataṃ upādāya ‘‘cattāro’’ti ca vattabbatāya sati vijjamānattā. Vacanānusandhinā ‘‘ekāyano aya’’ntiādikā desanā sānusandhikāva, na ananusandhikāti adhippāyo. Vuttamevatthaṃ nidassanena paṭipādetuṃ ‘‘mārasenappamaddana’’nti (saṃ. ni. 5.224) suttapadaṃ ānetvā ‘‘yathā’’tiādinā nidassanaṃ saṃsandati. ‘‘Tasmā’’tiādi nigamanaṃ.

“若是如此”。若念即是念住，念为一法，既然如此，为何说“诸念住”(satipaṭṭhānā)用复数呢？（答曰：）“因念有多种”等。若彼念有多种，那么为何说“道”(maggo)用单数呢？关联是：“以道义”即以出离义。道法确实是能引向出离的(niyyānika)，正因其能引向出离而归于一，究竟趣向涅槃，且为有希求者为此目标而寻觅，故说“此乃所说”，即引用自己先前所说。于此，“此四者”即依身随观(kāyānupassanā)等方式，此念亦有四种。“于后分”即于圣道之刹那。“成就其事”：于前分，念依对治身等之净想(subhasaññā)等方式而各别进行后，于道之刹那，正是念依根除四种颠倒(vipallāsa)的方式成就断除之作用，以涅槃为所缘而趣向。正是因成就四种作用，此处才用复数解释。如是，由于念的存在，依道义而取其单一性，故当说单数“道”；依所缘之差别而取其四重性，故当说“四”。其意为：依文句之连贯，“此乃一乘道”(ekāyano ayaṃ)等教示是前后一贯的，而非不连贯的。为以譬喻阐明所说之义，引用《相应部》(Saṃ. Ni. 5.224)中“降伏魔军”之经句，并以“如”等词连接譬喻。“是故”等为结论。

Visesato kāyo, vedanā ca assādassa kāraṇanti tappahānatthaṃ tesu taṇhāvatthūsu oḷārikasukhumesu asubhadukkhabhāvadassanāni mandatikkhapaññehi taṇhācaritehi sukarānīti tāni tesaṃ ‘‘visuddhimaggo’’ti vuttāni. Tathā ‘‘niccaṃ attā’’ti abhinivesavatthutāya diṭṭhiyā visesakāraṇesu cittadhammesu aniccānattatādassanāni sarāgādivasena, saññāphassādivasena, nīvaraṇādivasena ca nātippabhedātippabhedagatesu tesu tappahānatthaṃ mandatikkhapaññānaṃ diṭṭhicaritānaṃ sukarānīti tesaṃ tāni ‘‘visuddhimaggo’’ti vuttāni. Ettha ca yathā cittadhammānampi taṇhāya [Pg.289] vatthubhāvo sambhavati, tathā kāyavedanānampi diṭṭhiyāti satipi nesaṃ catunnampi taṇhādiṭṭhivatthubhāve yo yassā sātisayapaccayo, taṃ dassanatthaṃ visesaggahaṇaṃ katanti daṭṭhabbaṃ. Tikkhapaññasamathayāniko oḷārikārammaṇaṃ pariggaṇhanto tattha aṭṭhatvā jhānaṃ samāpajjitvā uṭṭhāya vedanaṃ pariggaṇhātīti vuttaṃ ‘‘oḷārikārammaṇe asaṇṭhahanato’’ti. Vipassanāyānikassa pana sukhume citte, dhammesu ca cittaṃ pakkhandatīti cittadhammānupassanānaṃ mandatikkhapaññavipassanāyānikānaṃ visuddhimaggatā vuttā.

特别地，身(kāya)与受(vedanā)是味着(assāda)之因，为断除它，于此等粗细的贪爱(taṇhā)之基础中，观不净与苦，对智慧迟钝或敏锐的贪行者(taṇhācarita)而言较为容易，故此等法于彼等被称为“清净道”(visuddhimaggo)。同样，为断除以“常、我”为执取之基础的邪见(diṭṭhi)，于作为其特殊原因的心(citta)与法(dhamma)中，观无常与无我，此等心法或依贪等、或依想触等、或依诸盖等而有粗细之分，对智慧迟钝或敏锐的见行者(diṭṭhicarita)而言较为容易，故此等法于彼等被称为“清净道”。于此应知，正如心与法可能成为贪爱的基础，身与受也可能成为邪见的基础。虽然四者皆可为贪爱与邪见之基础，但作此特别选取，是为了显示何者对何者是更殊胜的缘，当如是见。具敏锐智慧的止乘行者(samathayānika)，在把握粗显所缘时，因不安住于彼处，而入禅定，出定后即把握受，故说“因不安住于粗显所缘”。而对于观(vipassanā)乘行者(vipassanāyānika)，其心跃入微细的心与法，故心随观与法随观，对智慧迟钝或敏锐的观乘行者而言，被称为清净道。

Tesaṃ tatthāti ettha tattha-saddassa ‘‘pahānattha’’nti etena yojanā. Parato tesaṃ tatthāti etthāpi eseva nayo. Pañca kāmaguṇā savisesā kāye labbhantīti visesena kāyo kāmoghassa vatthu, bhavesu sukhaggahaṇavasena bhavassādo hotīti bhavoghassa vedanā vatthu, santatighanaggahaṇavasena visesato citte attābhiniveso hotīti diṭṭhoghassa cittaṃ vatthu, dhammesu vinibbhogassa dukkarattā, dhammānaṃ dhammamattatāya duppaṭivijjhattā ca sammoho hotīti avijjoghassa dhammā vatthu, tasmā tesu tesaṃ pahānatthaṃ cattārova vuttā.

于“彼等于彼处”(tesaṃ tattha)中，“彼处”(tattha)一词应与“为断除”(pahānatthaṃ)相连。其后，于“彼等于彼处”中，道理亦同。因五种欲乐(pañca kāmaguṇā)特别地于身中获得，故身是欲流(kāmogha)的基础；因于诸有中执取乐味而有有之味着，故受是有流(bhavogha)的基础；因执取相续与坚实而特别于心中生起我执，故心是见流(diṭṭhogha)的基础；因分析诸法甚难，且因诸法之纯然法性难通达而生起痴迷，故诸法是无明流(avijjogha)的基础。是故，为于此等基础中断除彼等流，故只说此四者。

Evaṃ kāyādīnaṃ kāmoghādivatthubhāvakathaneneva kāmayogakāmāsavādīnampi vatthubhāvo dīpito hoti oghehi tesaṃ atthato anaññattā. Yadaggena ca kāyo kāmoghādīnaṃ vatthu, tadaggena abhijjhākāyaganthassa vatthu. ‘‘Dukkhāya vedanāya paṭighānusayo anusetī’’ti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā visesena byāpādakāyaganthassa vatthu. Citte niccaggahaṇavasena sassatassa attano sīlena suddhīti ādi parāmasanaṃ hotīti sīlabbataparāmāsassa cittaṃ vatthu. Nāmarūpaparicchedena bhūtaṃ bhūtato apassantassa bhavavibhavadiṭṭhisaṅkhāto idaṃsaccābhiniveso hotīti tassa dhammā vatthu. Kāyassa kāmupādānavatthutā vuttanayāva. Yadaggena hi kāyo kāmoghassa vatthu, tadaggena kāmupādānassapi vatthu atthato abhinnattā. Sukhavedanassādavasena paralokanirapekkho ‘‘natthi dinna’’ntiādikaṃ (dī. ni. 1.171; ma. ni. 1.445; 2.95, 225; 3.91, 116; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) parāmāsaṃ uppādetīti diṭṭhupādānassa vedanā vatthu[Pg.290]. Cittadhammānaṃ itarupādānavatthutā tatiyacatutthaganthayojanāyaṃ vuttanayā eva. Kāyavedanānaṃ chandadosāgativatthutā kāmoghabyāpādakāyaganthayojanāyaṃ vuttanayā eva. Santatighanaggahaṇavasena sarāgādicitte sammoho hotīti mohāgatiyā cittaṃ vatthu. Dhammasabhāvānavabodhe bhayaṃ hotīti bhayāgatiyā dhammā vatthu.

如此，通过说明身等是欲流(kāmogha)等的基础，也阐明了它们是欲轭(kāmayoga)、欲漏(kāmāsava)等的基础，因为就义理而言，它们与诸流并无不同。当身为欲流等的基础时，它也是贪欲身系(abhijjhākāyagantha)的基础。“于苦受，有嗔随眠(paṭighānusaya)潜伏”，因此，那具有苦苦(dukkhadukkha)、坏苦(vipariṇāmadukkha)、行苦(saṅkhāradukkha)性质的受，特别是嗔恚身系(byāpādakāyagantha)的基础。由于执取心为常，而生起‘我以戒而得清净’等执取，因此心是戒禁取身系(sīlabbataparāmāsa-kāyagantha)的基础。由于不能通过辨识名色(nāmarūpapariccheda)而如实知见已生之法，便会生起被称为有见(bhavadiṭṭhi)与无有见(vibhavadiṭṭhi)的‘此是究竟真理’之执取(idaṃsaccābhinivesa-kāyagantha)，因此法是其基础。身是欲取(kāmupādāna)的基础，其理如前已述。当身为欲流的基础时，它也是欲取的基础，因为二者在义理上并无不同。由于品味乐受之味着，不顾后世，而生起‘无有布施’(natthi dinnaṃ)等执取(见 DN 1.171; MN 1.445 等)，因此受是见取(diṭṭhupādāna)的基础。心与法是其余诸取的基础，其理已如第三、第四身系的解释中所述。身与受是贪、嗔等不正行(agati)的基础，其理已如欲流与嗔恚身系的解释中所述。由于执取相续为坚实，于有贪等心中生起痴迷，因此心是痴不正行(mohāgati)的基础。由于不觉知诸法自性而生起怖畏，因此法是怖畏不正行(bhayāgati)的基础。

Āhārasamudayā kāyassa samudayā, phassasamudayā vedanānaṃ samudayo, (saṃ. ni. 5.408) saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti (ma. ni. 3.126; udā. 1; vibha. 225) vacanato kāyādīnaṃ samudayabhūtā kabaḷīkāraphassamanosañcetanāviññāṇāhārā kāyādiparijānanena pariññātā hontīti āha ‘‘catubbidhāhārapariññattha’’nti. Pakaraṇanayoti nettipakaraṇavasena suttantasaṃvaṇṇanānayo.

“食集则身集，触集则受集”(Saṃ. Ni. 5.408)，“行缘识，识缘名色”(Ma. Ni. 3.126; Udā. 1; Vibha. 225)。根据此圣言，作为身等生起之因的段食(kabaḷīkārāhāra)、触食(phassāhāra)、意思食(manosañcetanāhāra)、识食(viññāṇāhāra)这四食，是通过遍知身等而被遍知的，因此说“为了遍知四食”。“论典之法”(Pakaraṇanayo)是指依《导论》(Nettippakaraṇa)解释经文之法。

Saraṇavasenāti kāyādīnaṃ, kusalādidhammānañca upadhāraṇavasena. Saranti gacchanti nibbānaṃ etāyāti satīti imasmiṃ atthe ekatte ekasabhāve nibbāne samosaraṇaṃ samāgamo ekattasamosaraṇaṃ. Etadeva hi dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ.

“以忆念故”(Saraṇavasena)是说以忆持(upadhāraṇa)身等及善法等的方式。‘彼等藉此而忆念、趣向涅槃，故为念’(Saranti gacchanti nibbānaṃ etāyāti sati)。在此义中，于一、于单一自性的涅槃中汇合(samosaraṇaṃ)、聚集(samāgamo)，即是“一性汇合”(ekattasamosaraṇaṃ)。正是为了说明此点，才说了“犹如”等等。

Ekanibbānapavesahetubhūto vā samānatāya eko satipaṭṭhānasabhāvo ekattaṃ, tattha samosaraṇaṃ ekattasamosaraṇaṃ, taṃsabhāgatāva, ekanibbānapavesahetubhāvaṃ pana dassetuṃ ‘‘yathā’’tiādimāha. Etasmiṃ atthe saraṇekattasamosaraṇāni saheva satipaṭṭhānekabhāvassa kāraṇattena vuttānīti daṭṭhabbāni, purimasmiṃ visuṃ. Saraṇavasenāti vā gamanavasenāti atthe sati tadeva gamanaṃ samosaraṇanti, samosaraṇe vā sati-saddatthavasena avuccamāne dhāraṇatāva satīti sati-saddatthantarābhāvā purimaṃ satibhāvassa kāraṇaṃ, pacchimaṃ ekabhāvassāti nibbānasamosaraṇepi sahitāneva tāni satipaṭṭhānekabhāvassa kāraṇāni vuttāni honti.

或者，作为进入唯一涅槃之因，或因其平等性，念处的单一自性即是“一性”；于彼处汇合即是“一性汇合”，此即是其同分性。而为了显示其作为进入唯一涅槃之因，才说了“犹如”等等。在此义中，当知忆念与一性汇合，是作为念处一性之因而一并宣说的，而在前一解释中则是分开的。或者，在“以忆念故”或“以行进故”的意义上，那行进即是汇合；或者，在“汇合”中，当“念”(sati)字的意义未被说明时，忆持即是念，因为“念”字没有其他意义。前者（忆念）是念之状态的原因，后者（一性汇合）是一性之状态的原因。因此，即使在涅槃汇合中，它们也是作为念处一性之因而一并宣说的。

‘‘Cuddasavidhena, navavidhena, soḷasavidhena, pañcavidhenā’’ti idaṃ upari pāḷiyaṃ (dī. ni. 2.374) āgatānaṃ ānāpānapabbādīnaṃ vasena vuttaṃ, tesaṃ pana anantarabhedavasena, tadanugatabhedavasena ca bhāvanāya anekavidhatā labbhatiyeva, catūsu disāsu uṭṭhānakabhaṇḍasadisatā kāyānupassanāditaṃtaṃsatipaṭṭhānabhāvanānubhāvassa daṭṭhabbā.

“以十四种方式，以九种方式，以十六种方式，以五种方式”——这是依据上文经典（长部2.374）所提到的入出息品等而说的。然而，通过它们的直接差别以及随行差别，在修习中确实可以获得多种多样的方式。应当了解，这如同货物遍布四方般，是身随观等各个念处修习的力量。

Kathetukamyatāpucchā [Pg.291] itarāsaṃ pucchānaṃ idha asambhavato, niddesādivasena desetukamyatāya ca tathā vuttattā. ‘‘Idhā’’ti vuccamānapaṭipattisampādakassa bhikkhuno sannissayadassanaṃ, so cassa sannissayo sāsanato añño natthīti vuttaṃ ‘‘idhāti imasmiṃ sāsane’’ti. Dhamma…pe… lapanametaṃ tesaṃ attano sammukhābhimukhabhāvakaraṇatthaṃ, tañca dhammassa sakkaccasavanatthaṃ. ‘‘Gocare bhikkhave caratha sake pettike visaye’’tiādi (dī. ni. 3.80; saṃ. ni. 5.372) vacanato bhikkhugocarā ete dhammā, yadidaṃ kāyānupassanādayo. Tattha yasmā kāyānupassanādipaṭipattiyā bhikkhu hoti, tasmā ‘‘kāyānupassī viharatī’’tiādinā bhikkhuṃ dasseti bhikkhumhi taṃniyamatoti āha ‘‘paṭipattiyā bhikkhubhāvadassanato’’ti. Satthucariyānuvidhāyakattā, sakalasāsanasampaṭiggāhakattā ca sabbappakārāya anusāsaniyā bhājanabhāvo. Tasmiṃ gahiteti bhikkhumhi gahite. Bhikkhuparisāya jeṭṭhabhāvato rājagamanañāyena itarā parisāpi atthato gahitāva hontīti āha ‘‘sesā’’tiādi. Evaṃ paṭhamaṃ kāraṇaṃ vibhajitvā itarampi vibhajituṃ ‘‘yo ca ima’’ntiādi vuttaṃ.

“欲说之问”，是因为其他问题于此不适用，且因欲以解释等方式开示而如是说。“于此”是指示正在成就所述修行之比丘的依靠；而他的依靠，除教法外别无其他，故说“于此，即于此教法中”。“法……”这一称呼，是为了使他们亲自面对，也是为了让他们恭敬听闻法。“诸比丘，当于自己祖传的领域中行”（长部3.80；相应部5.372）等圣言所说，这些法，即身随观等，即是比丘的行境。其中，因为是通过身随观等修行而成为比丘，所以经文以“安住于身随观”等句显示比丘，因为此法是在比丘身上规定的，故说“以修行显示比丘之状态”。因为随行导师之所行，且完全领受整个教法，故堪为一切教诫之器。当说“包括他”时，即是“包括比丘”。因比丘僧团最为殊胜，依循国王出巡之理，其余僧团实际上亦被包括在内，故说“其余”等等。如此分别第一个原因后，为了分别其他原因，而说了“若于此”等等。

Samaṃ careyyāti kāyādi visamacariyaṃ pahāya kāyādīhi samaṃ careyya. Rāgādivūpasamena santo, indriyadamena danto, catumagganiyāmena niyato, seṭṭhacaritāya brahmacārī, sabbattha kāyadaṇḍādioropanena nidhāya daṇḍaṃ. Ariyabhāve ṭhito so evarūpo bāhitapāpasamitapāpabhinnakilesatāhi ‘‘brāhmaṇo, samaṇo, bhikkhū’’ti ca veditabbo.

“平等而行”是指舍弃身等不平等的行为，而以身等平等地行事。因贪欲等止息而寂静，因调伏诸根而调御，因四道之规律而克制，为最上之行而修梵行，于一切处放下身杖等而弃绝暴力。安住于圣者状态，这样的人因已祛除罪恶、平息罪恶、破除烦恼，故当知为“婆罗门、沙门、比丘”。

‘‘Ayañceva kāyo, bahiddhā ca nāmarūpa’’ntiādīsu khandhapañcakaṃ, tathā ‘‘sukhañca kāyena paṭisaṃvedetī’’tiādīsu (ma. ni. 1.271, 287; pārā. 11), ‘‘yā tasmiṃ samaye kāyassa passaddhi paṭippassaddhī’’tiādīsu ca vedanādayo cetasikā khandhā kāyoti vuccantīti tato visesanatthaṃ ‘‘kāyeti rūpakāye’’ti āha. Kesādīnañca dhammānanti kesādisaññitānaṃ bhūtupādādhammānaṃ. Evaṃ ‘‘cayaṭṭho sarīraṭṭho kāyaṭṭho’’ti saddanayena kāya-saddaṃ dassetvā idāni niruttinayenapi taṃ dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ. Āyantīti uppajjanti.

在“此身及外名色”等处，五蕴被称为“身”；同样，在“以身感受乐”（中部1.271, 287；波罗提木叉11）及“其时身之轻安、极轻安”等处，受等心所诸蕴也被称为“身”。为了与此区别，才说“所谓身，是指色身”。“发等诸法”是指被称为发等的诸法，即四大种及所造色。如此，先以“积聚义、身体义、身义”的语法学方法解释了“身”字，现在为了再以词源学方法解释它，而说了“又如”等等。“来”(āyanti)是指生起。

Asammissatoti [Pg.292] vedanādayopi ettha sitā, ettha paṭibaddhāti kāye vedanādianupassanāpasaṅgepi āpanne tato asammissatoti attho. Samūhavisayatāya cassa kāya-saddassa, samudāyupādānatāya ca asubhākārassa ‘‘kāye’’ti ekavacanaṃ, tathā ārammaṇādivibhāgena anekabhedabhinnampi cittaṃ cittabhāvasāmaññena ekajjhaṃ gahetvā ‘‘citte’’ti ekavacanaṃ, vedanā pana sukhādibhedabhinnā visuṃ visuṃ anupassitabbāti dassentena ‘‘vedanāsū’’ti bahuvacanena vuttā, tatheva ca niddeso pavattito, dhammā ca paropaṇṇāsabhedā, anupassitabbākārena ca anekabhedā evāti tepi bahuvacanavaseneva vuttā.

“不混杂”是指：虽然受等亦依存、系缚于此身，但在身中生起随观受等之机时，其义为不与之混杂。因为“身”一词以集合为对象，且取著集合的不净相，故用单数“于身”；同样，心虽因所缘等而有多种差别，但以心的一般状态而总合为一，故用单数“于心”；然而，为了显示受以乐等差别而需分别随观，故用复数“于诸受”说明，且解释亦如是展开；法有五十多种差别，且以所应随观之行相亦有多种差别，故亦用复数说明。

Avayavīgāhasamaññātidhāvanasārādānābhinivesanisedhanatthaṃ kāyaṃ aṅgapaccaṅgehi, tāni ca kesādīhi, kesādike ca bhūtupādāyarūpehi vinibbhuñjanto ‘‘tathā na kāye’’tiādimāha. Pāsādādinagarāvayavasamūhe avayavīvādinopi avayavīgāhaṃ na karonti, ‘‘nagaraṃ nāma koci attho atthī’’ti pana kesañci samaññātidhāvanaṃ siyāti itthipurisādisamaññātidhāvane nagaranidassanaṃ vuttaṃ. Aṅgapaccaṅgasamūho, kesalomādisamūho, bhūtupādāyasamūho ca yathāvuttasamūho, tabbinimutto kāyopi nāma koci natthi, pageva itthiādayoti āha ‘‘kāyo vā itthī vā puriso vā añño vā koci dhammo dissatī’’ti. ‘‘Koci dhammo’’ti iminā sattajīvādiṃ paṭikkhipati, avayavī pana kāyapaṭikkhepeneva paṭikkhittoti. Yadi evaṃ kathaṃ kāyādisamaññātidhāvanānīti āha ‘‘yathāvuttadhamma…pe… karontī’’ti. Tathā tathāti kāyādiākārena.

为了断除对“整体”的执取、对名言的追逐、对核心的执取及固执，而将身从大小肢节中，将肢节从发等中，将发等从四大种及所造色中分解，并说“于身实无”等。即使是主张“有整体”的人，在面对宫殿等城市组成部分的集合时，也不会执取有一个“整体”。然而，因某些人或许会追逐“有名为城市之物”的名言，故举城市为例，以说明对男女等名言的追逐。大小肢节的集合、发毛等的集合、四大种及所造色的集合，皆如前述之集合，离此集合外，实无名为“身”者，更何况男女等？故说：“可见有身、或女、或男、或任何其他法吗？”以“任何其他法”一语，驳斥了有情、命我等；而“整体”则已通过对“身”的驳斥而被驳斥了。若尔，如何断除对身等名言的追逐？答曰：“如前述之法……行持”等。“如是如是”是指以身等之相。

Yaṃ passatīti yaṃ itthiṃ, purisaṃ vā passati. Nanu cakkhunā itthipurisadassanaṃ natthīti? Saccametaṃ, ‘‘itthiṃ passāmi, purisaṃ passāmī’’ti pana pavattasaññāya vasena ‘‘yaṃ passatī’’ti vuttaṃ micchādassanena vā diṭṭhiyā yaṃ passati, na taṃ diṭṭhaṃ taṃ rūpāyatanaṃ na hotīti attho viparītaggāhavasena micchāparikappitarūpattā. Atha vā taṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ na hoti, acakkhuviññāṇaviññeyyattā diṭṭhaṃ vā taṃ na hoti. Yaṃ diṭṭhaṃ, taṃ na passatīti yaṃ rūpāyatanaṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ, taṃ paññācakkhunā bhūtato na passatīti attho. Apassaṃ bajjhateti imaṃ attabhāvaṃ yathābhūtaṃ paññācakkhunā apassanto ‘‘etaṃ [Pg.293] mama, eso hamasmi, eso me attā’’ti kilesabandhanena bajjhati.

“所见者”是指看见女人或男人。难道用眼睛看时真的没有男女相吗？确实如此，但因为有“我看见女人、我看见男人”的念头生起，所以说“所见者”；或者，是以邪见或颠倒见所见，那么他所见的并非色处，这是由于颠倒执取、错误构想其形态的缘故。又或者说，头发等四大所造色聚并非真正所见，因为它不是眼识所能识知；或者说，所见的并非真正所见。所谓“见而不见”，是说：虽然头发等四大所造色聚显现为色处，但用智慧之眼不如实观察时却不见其实体。不如实见故被束缚，指不能用智慧之眼如实观察这个自身，以“此是我的，我即是此，此是我的我”而为烦恼所缚。

Na aññadhammānupassīti na aññasabhāvānupassī, asubhādito aññākārānupassī na hotīti attho. ‘‘Kiṃ vuttaṃ hotī’’tiādinā taṃ evatthaṃ pākaṭaṃ karoti. Pathavīkāyanti kesādikoṭṭhāsaṃ pathaviṃ dhammasamūhattā ‘‘kāyo’’ti vadati, lakkhaṇapathavimeva vā anekappabhedaṃ sakalasarīragataṃ, pubbāpariyabhāvena ca pavattamānaṃ samūhavasena gahetvā ‘‘kāyo’’ti vadati. ‘‘Āpokāya’’ntiādīsupi eseva nayo.

“不观他法”意为不观他自性，即不以不净等之外的其他行相而观之意。“此言何义”等语正是为了阐明这个含义。“地大身”是指发等部分，因是地法之集合故称“身”；或者是指具有地之特相，遍布整个身体，以前后相续的方式运行的各种地法聚合，总括而言称“身”。“水大身”等等也是同样的道理。

Evaṃ gahetabbassāti ‘‘ahaṃ mama’’nti evaṃ attattaniyabhāvena andhabālehi gahetabbassa.

“如此被执取者”，是指被盲愚者以“我”、“我所”等我与我所之相而执取者。

Idāni sattannaṃ anupassanākārānampi vasena kāyānupassanaṃ dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Tattha aniccato anupassatīti catusamuṭṭhānikaṃ kāyaṃ ‘‘anicca’’nti anupassati, evaṃ passanto evañcassa aniccākārampi ‘‘anupassatī’’ti vuccati. Tathābhūtassa cassa niccaggāhassa lesopi na hotīti vuttaṃ ‘‘no niccato’’ti. Tathā hesa ‘‘niccasaññaṃ pajahatī’’ti (paṭi. ma. 3.35) vutto. Ettha ca ‘‘aniccato eva anupassatī’’ti eva-kāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ ‘‘no niccato’’ti vuttaṃ. Na cettha dukkhato anupassanādinivattanaṃ āsaṅkitabbaṃ paṭiyogīnivattanaparattā eva-kārassa, upari desanāruḷhattā ca tāsaṃ. ‘‘Dukkhato anupassatī’’tiādīsupi eseva nayo. Ayaṃ pana viseso – aniccassa dukkhattā tameva ca kāyaṃ dukkhato anupassati, dukkhassa anattattā anattato anupassati. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ, yañca na abhinanditabbaṃ, na tattha rañjitabbaṃ, tasmā vuttaṃ ‘‘nibbindati, no nandati. Virajjati, no rajjatī’’ti. So evaṃ arajjanto rāgaṃ nirodheti, no samudeti samudayaṃ na karotīti attho. Evaṃ paṭipanno ca paṭinissajjati, no ādiyati. Ayañhi aniccādianupassanā tadaṅgavasena saddhiṃ kāyaṃ tannissayakhandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato ‘‘pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cā’’ti vuccati, tasmā tāya samannāgato bhikkhu vuttanayena kilese pariccajati, nibbāne ca pakkhandati, tathābhūto ca nibbattanavasena kilese [Pg.294] na ādiyati, nāpi adosadassitāvasena saṅkhatārammaṇaṃ, tena vuttaṃ ‘‘paṭinissajjati, no ādiyatī’’ti. Idānissa tāhi anupassanāhi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ ‘‘aniccato anupassanto niccasaññaṃ pajahatī’’tiādi vuttaṃ. Tattha niccasaññanti ‘‘saṅkhārā niccā’’ti evaṃ pavattaṃ viparītasaññaṃ. Diṭṭhicittavipallāsappahānamukheneva saññāvipallāsappahānanti saññāggahaṇaṃ, saññāsīsena vā tesampi gahaṇaṃ daṭṭhabbaṃ. Nandinti sappītikataṇhaṃ. Sesaṃ vuttanayameva.

现在为了说明通过七种观察方式随观身体，从“再者”开始讲解。其中“以无常随观”是指对四种生起之身作“无常”的观察，这样观察的人也被称为“进行无常随观”。如此如实观察者，连丝毫常执亦无，故说“非以常相”（随观）。正如经中所说“他舍弃常想”。此处，“仅以无常随观”一句中的“仅”(eva)字是省略而指出的，为了显示其所排除的意义，故说“非以常相”。此处不应怀疑排除了苦等随观，因为“仅”字是针对对立面的排除，而且上文教法已包含了这些内容。“以苦随观”等也是同样的道理。但这里有个区别：因为无常即是苦，所以对同样的身体作苦随观；因为苦即是无我，所以作无我随观。又因为凡是无常、苦、无我的都不应爱乐，对不应爱乐的也不应染着，所以说“厌离，不欢喜；离欲，不贪着”。这样不染著者，能灭除贪欲，不令其生起，即不造作集起之意。这样修行的人能舍弃，不执取。这种无常等随观，以暂时舍断的方式，连同身体及依彼而起的诸蕴行，舍弃烦恼；又以见到有为法之过患，而倾向于其对立面涅槃，故称为“舍弃之舍离”与“趋向之舍离”。因此具备这种观的比丘以上述方式舍弃烦恼，趋向涅槃。如此者，从生起而言不执取烦恼，亦不因不见其过患而缘取有为法，故说“舍弃，不执取”。现在为了说明通过这些随观所要舍弃的法，所以说“以无常随观者舍弃常想”等。其中“常想”是指“诸行是常”这样颠倒的想。以舍弃见颠倒与心颠倒之方式，来表明舍弃想颠倒，故用“想”字；或者应当理解为以“想”为首，也包含了那些法。“欢喜”是指伴随喜的渴爱。其余意思如前所述。

‘‘Viharatī’’ti iminā kāyānupassanāsamaṅgino iriyāpathavihāro vuttoti āha ‘‘iriyatī’’ti, iriyāpathaṃ pavattetīti attho. Ārammaṇakaraṇavasena abhibyāpanato ‘‘tīsu bhavesū’’ti vuttaṃ, uppajjanavasena pana kilesā parittabhūmakā evāti. Yadipi kilesānaṃ pahānaṃ ātāpananti taṃ sammādiṭṭhiādīnampi attheva, ātappa-saddo viya pana ātāpasaddo vīriyeyeva niruḷhoti vuttaṃ ‘‘vīriyassetaṃ nāma’’nti. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā. Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpakoti ātāpīgahaṇena sammappadhānasamaṅgitaṃ dasseti. Sammā, samantato, sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ, sabbākārapajānanena samantato, uparūpari visesāvahabhāvena pavattiyā sāmaṃ pajānantoti attho. Yadi paññāya anupassati, kathaṃ satipaṭṭhānatāti āha ‘‘na hī’’tiādi. Sabbatthikanti sabbattha bhavaṃ sabbattha līne, uddhate ca citte icchitabbattā. Sabbe vā līne, uddhate ca bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Satiyā laddhupakārāya eva paññāya ettha yathāvutte kāye kammaṭṭhāniko bhikkhu kāyānupassī viharati. Anto saṅkhepo antoolīyano, kosajjanti attho. Upāyapariggaheti ettha sīlavisodhanādi, gaṇanādi, uggahakosallādi ca upāyo, tabbipariyāyato anupāyo veditabbo. Yasmā ca upaṭṭhitassati yathāvuttaṃ upāyaṃ na pariccajati, anupāyañca na upādiyati, tasmā vuttaṃ ‘‘muṭṭhassatī …pe… asamattho hotī’’ti. Tenāti upāyānupāyānaṃ pariggahaparivajjanesu, pariccāgāpariggahesu ca asamatthabhāvena. Assa yogino.

“住”(Viharati)一词在此指具足身随观者的威仪住立，所以说“行”(iriyatī)，意思是令威仪现起。就所缘境之作用而言，遍及“三有”(tīsu bhavesu)，故说“三有”；就生起方式而言，烦恼仅限于有限之境。即使说断除烦恼是热忱(ātāpana)，此亦适用于正见等法；然而，如同“ātappa”一词，“ātāpa”一词通常指精进，故说“此乃精进之名”。或者，对于舍断敌对法时，与相应诸法共同努力而生起之精进，其极度勇猛即是彼热忱，故唯有精进如此称呼，而非其他法。“热忱者”(Ātāpī)中的“ī”音是赞叹或表示程度之深，故以“热忱者”一词显示其具足正勤。“正知”(sampajāno)是正确、遍知、亲自了知。正确(sammā)是指在辨别时无他法混杂观察，故不颠倒；遍知(samantato)是指以一切相遍知；亲自(sāmaṃ)是指通过不断引生更高阶殊胜法的过程而亲自了知。如果用智慧观察，怎么成为念住呢？回答说“不然”等等。“遍一切处”(sabbatthika)是指在一切处存在，于心沉没或高举时皆应希求。或者说，依此（念），所有在心沉没或高举时应培育的觉支才得以有用，故称“遍一切处”。修习业处的比丘，唯有以得到念之助益的智慧，才能于此如前所说，住于身随观。“内略”(anto saṅkhepo)是指内心懈怠，即是懒惰。“善取方便”(upāyapariggaha)是指在此，戒清净等、计数等、受持善巧等为方便，与此相反者，则应知为非方便。因为具念者不舍弃如是所说之方便，亦不执取非方便，故说“失念者……无力”。“彼”(Tena)是指此瑜伽行者(yogino)因无力于把握与舍弃方便与非方便，亦无力于弃绝与获取。

Yasmā [Pg.295] satiyevettha satipaṭṭhānaṃ vuttaṃ, tasmāssa sampayuttadhammā vīriyādayo aṅganti āha ‘‘sampayogaṅgañcassa dassetvā’’ti. Aṅga-saddo cettha kāraṇapariyāyo daṭṭhabbo. Satiggahaṇeneva cettha samādhissāpi gahaṇaṃ daṭṭhabbaṃ tassā samādhikkhandhe saṅgahitattā. Yasmā vā satisīsenāyaṃ desanā. Na hi kevalāya satiyā kilesappahānaṃ sambhavati, nibbānādhigamo vā, nāpi kevalā sati pavattati, tasmāssa jhānadesanāyaṃ savitakkādivacanassa viya sampayogaṅgadassanatāti aṅga-saddassa avayavapariyāyatā daṭṭhabbā. Pahānaṅganti ‘‘vivicceva kāmehī’’tiādīsu (dī. ni. 1.226; ma. ni. 1.271, 287, 297; saṃ. ni. 2.152; a. ni. 4.123; pārā. 11) viya pahātabbaṅgaṃ dassetuṃ. Yasmā ettha lokiyamaggo adhippeto, na lokuttaramaggo, tasmā pubbabhāgiyameva vinayaṃ dassento ‘‘tadaṅgavinayena vā vikkhambhanavinayena vā’’ti āha. Tesaṃ dhammānanti vedanādidhammānaṃ. Tesañhi tattha anadhippetattā ‘‘atthuddhāranayenetaṃ vutta’’nti vuttaṃ. Tatthāti vibhaṅge. Etthāti ‘‘loke’’ti etasmiṃ pade.

因为这里所说的念处就是念，所以其相应法，如精进等，是其支分，故说“并显示其相应支分”。这里，“支分”(aṅga)一词应当理解为原因之同义词。由于提到了“念”，亦应当理解为包含了“定”，因为它（念）被包含在定蕴中。或者说，这个教导是以念为首要的。因为仅凭念，不可能断除烦恼，或证得涅槃，念亦不会单独生起，所以应当如禅那教导中“有寻有伺”等词语一般，理解“支分”一词为显示相应部分之义，即应视其为组成部分之义。“断除支分”(Pahānaṅga)是指如“离欲”等经文中一般，为显示应断之支分。因为这里指的是世间道(lokiyamaggo)，而非出世间道(lokuttaramaggo)，所以只说明前行阶段之调伏，因此说“或以彼分调伏，或以止息调伏”。“彼等诸法”指的是受等法。因为彼等诸法于彼处未被特别提及，故说“此乃依义概括而言”。“于彼处”是指在《分别》(Vibhaṅga)中。“于此处”是指于“世间”(loke)此词中。

Avisesena dvīhipi nīvaraṇappahānaṃ vuttanti katvā puna ekekena vuttaṃ pahānavisesaṃ dassetuṃ ‘‘visesenā’’ti āha. Atha vā ‘‘vineyya nīvaraṇānī’’ti avatvā abhijjhādomanassavinayavacanassa payojanaṃ dassento ‘‘visesenā’’tiādimāha. Kāyānupassanābhāvanāya hi ujuvipaccanīkānaṃ anurodhavirodhādīnaṃ pahānadassanaṃ etassa payojananti. Kāyasampattimūlakassāti rūpabalayobbanārogyādisarīrasampadānimittassa. Vuttavipariyāyato kāyavipattimūlako virodho veditabbo. Kāyabhāvanāyāti kāyānupassanābhāvanāya. Sā hi idha kāyabhāvanāti adhippetā. Subhasukhabhāvādīnanti ādi-saddena manuññaniccatādisaṅgaho daṭṭhabbo. Asubhāsukhabhāvādīnanti ettha pana ādi-saddena amanuññaaniccatādīnaṃ. Tenāti anurodhādippahānavacanena. ‘‘Yogānubhāvo hī’’tiādi vuttassevatthassa pākaṭakaraṇaṃ. Yogānubhāvo hi bhāvanānubhāvo. Yogasamatthoti yogamanuyuñjituṃ samattho. Purimena hi ‘‘anurodhavirodhavippamutto’’tiādivacanena bhāvanaṃ anuyuttassa ānisaṃso vutto, dutiyena bhāvanaṃ anuyuñjantassa paṭipatti. Na hi anurodhavirodhādīhi upaddutassa bhāvanā ijjhati.

虽然已无差别地宣说了舍断此二盖，但为了显示逐一舍断的特别之处，故说“特别地”。或者，不说“应调伏诸盖”，而说“调伏贪欲与忧恼”，是为了显示其作用，故说“特别地”等。因为在身随观修习中，能见到舍断其直接对治法——随贪与对抗等，此即其作用。基于身体的成就，即以色身、力量、青春、健康等身体的圆满为缘。与此相反，应知基于身体的衰败即为对抗。身体修习，即指身随观修习；此处所谓的身体修习即是此意。“净、乐等状态”，此处的“等”字应理解为包括可爱、常等。“不净、苦等状态”，此处的“等”字则包括不可爱、无常等。“因此”，即指舍断随贪等的说法。“修行之力啊”等语，正是为了使前面所说的意义更加明了。修行之力即是修习之力。有能力修行者，即有能力持续修行之人。前者以“远离随贪与对抗”等语说明了精勤于修习者的利益，后者则说明了精勤于修习者的行持。因为被随贪与对抗等所困扰者，修习难以成就。

Anupassīti [Pg.296] etthāti ‘‘anupassī’’ti etasmiṃ pade labbhamānāya anupassanāya anupassanājotanāya kammaṭṭhānaṃ vuttanti evamattho daṭṭhabbo, aññathā ‘‘anupassanāyā’’ti karaṇavacanaṃ na yujjeyya. Anupassanā eva hi kammaṭṭhānaṃ, na ettha ārammaṇaṃ adhippetaṃ, yujjati vā. Kāyapariharaṇaṃ vuttanti sambandho. Kammaṭṭhānapariharaṇassa cettha atthasiddhattā ‘‘kāyapariharaṇa’’ntveva vuttaṃ. Kammaṭṭhānikassa hi kāyapariharaṇaṃ yāvadeva kammaṭṭhānaṃ pariharaṇatthanti. Kammaṭṭhānapariharaṇassa vā ‘‘ātāpī’’tiādinā (dī. ni. 2.373) vuccamānattā ‘‘kāyapariharaṇa’’ntveva vuttaṃ. Kāyaggahaṇena vā nāmakāyassāpi gahaṇaṃ, na rūpakāyasseva, teneva kammaṭṭhānapariharaṇampi saṅgahitaṃ hoti, evañca katvā ‘‘viharatīti ettha vuttavihārenā’’ti etthaggahaṇañca samatthitaṃ hoti ‘‘kāyānupassī viharatī’’ti vihārassa visesetvā vuttattā. ‘‘Ātāpī’’tiādi pana saṅkhepato vuttassa kammaṭṭhānapariharaṇassa saha sādhanena vitthāretvā dassanaṃ. Ātāpenāti ātāpaggahaṇena. ‘‘Satisampajaññenā’’tiādīsupi eseva nayo. Sabbatthakakammaṭṭhānanti buddhānussati, mettā, maraṇassati, asubhabhāvanā ca. Idañhi catukkaṃ yoginā parihariyamānaṃ ‘‘sabbatthakakammaṭṭhāna’’nti vuccati, sabbattha kammaṭṭhānānuyogassārakkhabhūtattā satisampajaññabalena avicchinnassa pariharitabbattā satisampajaññaggahaṇena tassa vuttatā vuttā. Satiyā vā samatho vutto tassā samādhikkhandhena saṅgahitattā.

关于“随观者”(anupassī)一词，应作如是解：在“随观者”一词中，通过所获得的随观，为阐明随观，而说了业处(kammaṭṭhāna)。否则，“以随观”(anupassanāya)的工具格用法便不成立。因为随观本身即是业处，此处并非意指所缘(ārammaṇa)，或者也说得通。“护持身体”(kāyapariharaṇa)是相关联的。由于护持业处的意义在此已成立，故只说“护持身体”。因为修业处者护持身体，正是为了护持业处。或者，由于护持业处已在“有勤”(ātāpī)等语中(长部2.373)说明，故只说“护持身体”。又或者，以“身”(kāya)一词也包含了名身(nāmakāya)，不仅是色身(rūpakāya)，因此护持业处也被含摄。这样一来，“于此处所说的安住”(vihāra)这一说法也得以成立，因为“于身随观身而住”(kāyānupassī viharati)是特别说明了安住的方式。“有勤”等语，是对于已简要说明的护持业处，连同其方法作详细的开示。“以勤”(ātāpena)即是把握“勤”(ātāpa)。“以正念正知”(satisampajaññena)等也是同样的道理。“一切处业处”(sabbatthakakammaṭṭhāna)是指佛随念(buddhānussati)、慈心(mettā)、死随念(maraṇassati)和不净修习(asubhabhāvanā)。这四法若为修行者(yogin)所护持，则被称为“一切处业处”，因为它们是守护一切业处修行的基础，须以正念正知(satisampajañña)的力量持续不断地护持，故以把握正念正知而说明了它。或者，以念(sati)而说了止(samatha)，因为它被摄于定蕴(samādhikkhandha)中。

Vibhaṅge(vibha. kāyānupassanāniddese) pana attho vuttoti yojanā. Tenāti saddatthaṃ anādiyitvā bhāvatthasseva vibhajanavasena pavattena vibhaṅgapāṭhena saha. Aṭṭhakathānayoti saddatthassāpi vivaraṇavasena yathārahaṃ vutto atthasaṃvaṇṇanānayo. Yathā saṃsandatīti yathā atthato, adhippāyato ca avilomento aññadatthu saṃsandati sameti, evaṃ veditabbo.

应结合在《分别论》(Vibhaṅga)之《身随观念的解释》(Kāyānupassanāniddesa)中所说的义理。“据此”(tena)是指，与不取字面义、仅依实质义而分别阐述的《分别论》文句相符。“义注的方法”(Aṭṭhakathānaya)是指，也适当地解释字面义的释义方法。“如何相应”(Yathā saṃsandati)是指，在意义和意趣上不相违逆，反而相互符合、一致，应如是理解。

Vedanādīnaṃ puna vacaneti ettha nissayapaccayabhāvavasena cittadhammānaṃ vedanāsannissitattā, pañcavokārabhave arūpadhammānaṃ rūpapaṭibaddhavuttito ca vedanāya kāyādianupassanāppasaṅgepi āpanne tato asammissato vavatthānaṃ dassanatthaṃ, ghanavinibbhogādidassanatthañca dutiyaṃ vedanāggahaṇaṃ, tena na vedanāyaṃ kāyānupassī, cittadhammānupassī vā, atha kho vedanānupassī [Pg.297] evāti vedanāsaṅkhāte vatthusmiṃ vedanānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā ‘‘yasmiṃ samaye sukhā vedanā, na tasmiṃ samaye dukkhā, adukkhamasukhā vā vedanā, yasmiṃ vā pana samaye dukkhā, adukkhamasukhā vā vedanā, na tasmiṃ samaye itarā vedanā’’ti vedanābhāvasāmaññe avatvā taṃ taṃ vedanaṃ vinibbhujjitvā dassanena ghanavinibbhogo dhuvabhāvaviveko dassito hoti, tena tāsaṃ khaṇamattāvaṭṭhānadassanena aniccatāya, tato eva dukkhatāya, anattatāya ca dassanaṃ vibhāvitaṃ hoti. Ghanavinibbhogādīti ādi-saddena ayampi attho veditabbo. Ayañhi vedanāyaṃ vedanānupassī eva, na aññadhammānupassī. Kiṃ vuttaṃ hoti – yathā nāma bālo amaṇisabhāvepi udakapubbuḷake maṇiākārānupassī hoti, na evaṃ ayaṃ ṭhitiramaṇīyepi vedayite, pageva itarasmiṃ manuññākārānupassī, atha kho khaṇapabhaṅguratāya, avasavattitāya kilesāsucipaggharaṇatāya ca aniccaanattaasubhākārānupassī, vipariṇāmadukkhatāya, saṅkhāradukkhatāya ca visesato dukkhānupassī yevāti. Evaṃ citta dhammesupi yathārahaṃ punavacane payojanaṃ vattabbaṃ. Lokiyā eva sammasanacārassa adhippetattā. ‘‘Kevalaṃ panidhā’’tiādinā ‘‘idha ettakaṃ veditabba’’nti veditabbaparicchedaṃ dasseti. ‘‘Esa nayo’’ti iminā yathā cittaṃ, dhammā ca anupassitabbā, tathā tāni anupassanto citte cittānupassī, dhammesu dhammānupassīti veditabboti imamatthaṃ atidisati. Dukkhatoti dukkhasabhāvato, dukkhanti anupassitabbāti attho. Sesapadadvayepi eseva nayo.

关于受等的再次论及：此处，由于心法以依止缘的方式依存于受，且在五蕴有(pañcavokārabhava)中，无色法的运作系缚于色法，故即便在随观受时，也可能出现随观身等的情况，但为了显示其不相混杂的确定，以及为了显示破除密集等，而第二次论及受。因此，不是于受随观身，或随观心法，而是唯独于受随观受。如此，通过在名为受的对象上，仅显示随观受的行相，便显示了不相混杂的确定。同样，不说受的一般状态，而是说：“当有乐受时，则无苦受或不苦不乐受；当有苦受或不苦不乐受时，则无其他受。”通过如此分别显示每一受，便显示了破除密集与分离常性。由此，通过显示它们仅住于刹那，便阐明了对无常性、并由此而来的苦性与无我性的洞见。对于“破除密集等”中的“等”字，还应理解此义：此人实为于受随观受者，而非随观其他法者。此话何意？譬如愚人于非宝珠的水泡中，也随观其为宝珠之相；此人则不然，即使对于安稳愉悦的感受，更不用说其他，他也不随观其为可爱之相，而是随观其为刹那坏灭、无有自主、流漏烦恼不净的无常、无我、不净相；并特别以变易苦、行苦而随观为苦。同样，对于心和法，也应适当地说明再次言说的作用。因为此意趣是针对世间的思择行者。以“唯此而已”等语，显示了“于此应知这么多”的所知范围。以“这是准则”，类推此义：应如何随观心与法，以及如此随观者，应知为“于心随观心者”、“于法随观法者”。“由苦”即由苦的自性，义为应随观为“苦”。其余二句也是同样的道理。

Yo sukhaṃ dukkhato addāti yo bhikkhu sukhaṃ vedanaṃ vipariṇāmadukkhatāya ‘‘dukkhā’’ti paññācakkhunā addakkhi. Dukkhaṃ addakkhi sallatoti dukkhaṃ vedanaṃ pīḷājananato, antotudanato, dunnīharaṇato ca sallato addakkhi passi. Adukkhamasukhanti upekkhāvedanaṃ. Santanti sukhadukkhāni viya anoḷārikatāya, paccayavasena vūpasantasabhāvatāya ca santaṃ. Aniccatoti hutvāabhāvato, udayavayavantato, tāvakālikato, niccapaṭipakkhato ca ‘‘anicca’’nti yo addakkhi. Sa ve sammaddaso bhikkhu ekaṃsena, paribyattaṃ vā vedanāya sammāpassanakoti attho.

“谁见乐为苦”是指：某比丘以智慧眼，因乐受有变易苦而见其为“苦”。“见苦如箭”是指：因苦受能引生逼迫、内在刺痛且难以拔除，而见其如箭。“不苦不乐”即舍受。“为寂静”是指：因其不像乐受与苦受那样粗显，且依缘而自性寂静，故为寂静。“为无常”是指：因其曾有而复无、有生有灭、仅暂时存在且与常对立，而见其为“无常”。彼实为正见之比丘，其义为：于受有完全、明了的正见。

Dukkhātipīti [Pg.298] saṅkhāradukkhatāya dukkhā itipi. Taṃ dukkhasminti sabbaṃ taṃ vedayitaṃ dukkhasmiṃ antogadhaṃ pariyāpannaṃ vadāmi saṅkhāradukkhatānativattanato. Sukhadukkhatopi cāti sukhādīnaṃ ṭhitivipariṇāmañāṇasukhatāya, vipariṇāmaṭhitiaññāṇadukkhatāya ca vuttattā tissopi ca sukhato, tissopi ca dukkhato anupassitabbāti attho. Satta anupassanā heṭṭhā pakāsitā eva. Sesanti yathāvuttaṃ sukhādivibhāgato sesaṃ sāmisanirāmisādibhedaṃ vedanānupassanāyaṃ vattabbaṃ.

“亦是苦”是指，因行苦(saṅkhāradukkhatā)而亦是苦。“彼于苦中”是指：我说一切彼感受皆包含、摄入于苦中，因其不超越行苦。而说“亦从乐与苦”，其义为：因了知乐等的住立与变易而有乐，因不了知其变易与住立而有苦，故三受皆应从乐的方面随观，亦应从苦的方面随观。七种随观已在前面阐明。“其余”是指，除了已说的乐等分别，在受随观中应说的有味、无味等其余差别。

Ārammaṇa…pe… bhedānanti rūpādiārammaṇanānattassa nīlāditabbhedassa, chandādiadhipatinānattassa hīnāditabbhedassa, ñāṇajhānādisahajātanānattassa sasaṅkhārikāsaṅkhārikasavitakkāditabbhedassa, kāmāvacarādibhūminānattassa ukkaṭṭhamajjhimāditabbhedassa, kusalādikammanānattassa devagatisaṃvattaniyatāditabbhedassa, kaṇhasukkavipākanānattassa diṭṭhadhammavedanīyatāditabbhedassa, parittabhūmakādikiriyānānattassa tihetukāditabbhedassa vasena anupassitabbanti yojanā. Ādi-saddena savatthukāvatthukādinānattassa puggalattayasādhāraṇāditabbhedassa ca saṅgaho daṭṭhabbo. Salakkhaṇasāmaññalakkhaṇānanti phusanāditaṃtaṃlakkhaṇānañceva aniccatādisāmaññalakkhaṇānañca vasenāti yojanā. Suññatadhammassāti anattatāsaṅkhātasuññatāsabhāvassa. Yaṃ vibhāvetuṃ abhidhamme‘‘tasmiṃ kho pana samaye dhammā honti, khandhā hontī’’tiādinā (dha. sa. 121) suññatāvāradesanā pavattā, taṃ pahīnameva pubbe pahīnattā, tasmā tassa tassa puna pahānaṃ na vattabbaṃ. Na hi kilesā pahīyamānā ārammaṇavibhāgena pahīyanti anāgatānaṃyeva uppajjanārahānaṃ pahātabbattā, tasmā abhijjhādīnaṃ ekattha pahānaṃ vatvā itarattha na vattabbaṃ evāti imamatthaṃ dasseti ‘‘kāmañcetthā’’tiādinā. Atha vā maggacittakkhaṇe ekattha pahīnaṃ sabbattha pahīnameva hotīti visuṃ visuṃ pahānaṃ na vattabbaṃ. Maggena hi pahīnāti vattabbataṃ arahanti. Tattha purimāya codanāya nānāpuggalaparihāro, na hi ekassa pahīnaṃ tato aññassa pahīnaṃ nāma hoti. Pacchimāya nānācittakkhaṇikaparihāro. Nānācittakkhaṇeti hi lokiyamaggacittakkhaṇeti adhippāyo. Pubbabhāgamaggo hi idhādhippeto. Lokiyabhāvanāya ca kāye pahīnaṃ na vedanādīsu vikkhambhitaṃ [Pg.299] hoti. Yadipi nappavatteyya, paṭipakkhabhāvanāya suppahīnattā tattha sā ‘‘abhijjhādomanassassa appavattī’’ti na vattabbā, tasmā punapi tappahānaṃ vattabbameva. Ekattha pahīnaṃ sesesupi pahīnaṃ hotīti lokuttarasatipaṭṭhānabhāvanaṃ, lokiyabhāvanāya vā sabbattha appavattimattaṃ sandhāya vuttaṃ. ‘‘Pañcapi khandhā upādānakkhandhā loko’’ti (vibha. 362, 364, 366) hi vibhaṅgecatūsupi ṭhānesu vuttanti.

所缘……乃至……差别，应连结为：以色等所缘的种种性及其青等差别，以欲等增上的种种性及其劣等差别，以智与禅等俱生的种种性及其有行、无行、有寻等差别，以欲界等地之种种性及其胜、中等差别，以善等业的种种性及其导向天趣等差别，以黑白异熟的种种性及其现法受等差别，以小地等唯作的种种性及其三因等差别而随观。以“等”字，应知亦摄略了有依、无依等的种种性，以及三类人(puggalattaya)共通等的差别。自相与共相者，以触等各自之相及无常等共相来界定。空法者，即是名为无我之空性体性。为阐明此义，阿毗达摩(abhidhamma)中开示了空性品，如“彼时诸法存在，诸蕴存在”等。它已被断除，因为它先前已被断除，因此不应再说要一再断除它。因为烦恼被断除时，并非依所缘的差别而断，只是未来可能生起的才需要断除，因此，说于一处断除贪等之后，就不应说于他处断除，“若于此”等句显示此义。或者，于道心刹那，一处断除即是于一切处断除，因此不应分别说断除。实则由道断者，堪称“已断”。于此，第一种诘难的解答是针对不同的人，因为一人之断并非即是另一人之断。第二种的解答是针对不同的心刹那。“不同心刹那”意指世间道的心刹那，此处意指前分道。并且，以世间修习于身所断除者，于受等中尚未被镇伏。即使不现起，因为对治修习已善断故，于彼处不应说“贪与忧不现起”，因此仍需说彼之断除。“一处断除于余处亦断除”，此说是指针对出世间念处修习，或指针对世间修习于一切处仅不现起而言。因为在《分别论》(Vibhaṅga)的四处皆说：“五蕴、取蕴即是世间”。

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《纲要品释义》之幽义阐明。

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Ānāpānapabbavaṇṇanā

出入息品释义

374. Ārammaṇavasenāti anupassitabbakāyādiārammaṇavasena. Catudhā bhinditvāti uddesavasena catudhā bhinditvā. Tato catubbidhasatipaṭṭhānato ekekaṃ satipaṭṭhānaṃ gahetvā kāyaṃ vibhajantoti pāṭhaseso.

374. 依所缘者，即依应随观的身等所缘。分为四种者，即依总说分为四种。其后，从四种念处中，一一取之而分别身，此是经文的余下部分。

Kathañcāti ettha kathanti pakārapucchā, tena niddisiyamāne kāyānupassanāpakāre pucchati. Ca-saddo byatireko, tena uddesavārena apākaṭaṃ niddesavārena vibhāviyamānaṃ visesaṃ joteti. Bāhirakesupi ito ekadesassa sambhavato sabbappakāraggahaṇaṃ kataṃ ‘‘sabbappakārakāyānupassanānibbattakassā’’ti, tena ye ime ānāpānapabbādivasena āgatā cuddasappakārā, tadantogadhā ca ajjhattādianupassanāppakārā, tathā kāyagatāsatisutte (ma. ni. 3.153) vuttā kesādivaṇṇasaṇṭhānakasiṇārammaṇacatukkajjhānappakārā, lokiyādippakārā ca, te sabbepi anavasesato saṅgaṇhāti. Ime ca pakārā imasmiṃyeva sāsane, na ito bahiddhāti vuttaṃ ‘‘sabbappakāra…pe… paṭisedhano cā’’ti. Tattha tathābhāvapaṭisedhanoti sabbappakārakāyānupassanānibbattakassa puggalassa aññasāsanassa nissayabhāvapaṭisedhano, etena idha bhikkhaveti ettha idha-saddo antogadhaevasaddatthoti dasseti. Santi hi ekapadānipi avadhāraṇāni yathā ‘‘vāyubhakkho’’ti. Tenāha ‘‘idheva bhikkhave [Pg.300] samaṇo’’tiādi. Paripuṇṇasamaṇappakaraṇadhammo hi so puggalo, yo sabbappakārakāyānupassanānibbattako. Parappavādāti paresaṃ aññatitthiyānaṃ nānappakārā vādā titthāyatanāni.

此处“云何”(Kathañca)是询问方式，用以询问所指示的身随观方式。“ca”字是为区别，它阐明了在总说品中不明显，而在解释品中被阐明的差别。因为外道中也可能有此法的一部分，故作“能成就一切种类身随观者”之语，以含摄一切种类。因此，以出入息品等而来的十四种方式，及其所含的内等随观方式，以及如《身至念经》(Kāyagatāsatisutta)中所说的发等色形、以遍处为所缘的四种禅那方式，还有世间等方式，所有这些都被毫无遗漏地含摄。并且，这些方式只在此教法中，不在此之外，故说“一切种类……以及遮止”。于此，“遮止其如是之状态”是指：遮止能成就一切种类身随观的人依赖其他教法。以此显示“诸比丘，于此”中的“此”字包含了“唯”字的含义。确实有些单词也有限定之义，如“食风者”。因此说：“诸比丘，唯于此有沙门”等。能成就一切种类身随观的人，是具足圆满沙门行法者。外道者，即其他外道的各种论说、邪见处。

Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ ‘‘imassahī’’tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇo kūṭagoṇo. Dohanakāle yathā thanehi anavasesato khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. Rūpa-saddādike paṭicca uppajjanakaassādo rūpārammaṇādiraso. Pubbe āciṇṇārammaṇanti pabbajjato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ. Nibandheyyāti bandheyya. Satiyāti sammadeva kammaṭṭhānassa sallakkhaṇavasena pavattāya satiyā. Ārammaṇeti kammaṭṭhānārammaṇe. Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.

为显示唯有森林等处才是适合修习的住所，故说“于此……”等。恶牛是难调伏、未被调伏的公牛。恶母牛是阻碍挤奶者，犹如挤奶时乳汁不能从乳房完全流出。色所缘等之味是缘色、声等而生的味。先前串习的所缘指出家前，或在无始轮回中熟悉的所缘。应系缚者，即系缚。以念者，即以如实观察业处之相而转起的念。于所缘者，即于业处所缘。坚固者，即稳固，意思是使之有力，犹如具念者成就无差别的近行与安止定。

Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ, ekaccānaṃ paccekabuddhānaṃ, buddhasāvakānañca visesādhigamassa aññena kammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa padaṭṭhānabhūtaṃ.

（此业处是）一切诸佛、某些独觉佛及佛弟子的殊胜证悟之近因，也是那些已通过其他业处证得殊胜者的现法乐住之近因。

Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadisanato. Bhikkhu dīpisadiso araññe ekako viharitvā paṭipakkhanimmathanavasena icchitatthasādhanato phalamuttamanti sāmaññaphalaṃ sandhāya vadati. Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.

世尊犹如地相师，因为他为瑜伽行者指示适合的居住处。比丘犹如豹，因为他独住森林，以摧破对敌的方式达成所愿；说“最高的果”是指沙门果。“适合精进迅猛之地”，即成为适合修行勇猛精进之地。

Addhānavasena pavattānaṃ assāsapassāsānaṃ vasena dīghaṃ vā assasanto, ittaravasena pavattānaṃ assāsapassāsānaṃ vasena rassaṃ vā assasantoti yojanā. Evaṃ sikkhatoti assāsapassāsānaṃ dīgharassatāpajānanasabbakāyappaṭisaṃvedanaoḷārikoḷārikapaṭippassambhanavasena bhāvanaṃ sikkhato, tathābhūto vā hutvā tisso sikkhā pavattayato. Assāsapassāsanimitteti assāsapassāsasannissayena upaṭṭhitapaṭibhāganimitte. Assāsapassāse pariggaṇhāti rūpamukhena vipassanaṃ abhinivisanto, yo ‘‘assāsapassāsakammiko’’ti vutto. Jhānaṅgāni pariggaṇhāti arūpamukhena vipassanaṃ abhinivisanto. Vatthu nāma karajakāyo cittacetasikānaṃ pavattiṭṭhānabhāvato. Añño satto vā puggalo vā natthīti visuddhidiṭṭhi ‘‘tayidaṃ [Pg.301] dhammamattaṃ, na ahetukaṃ, nāpi issarādivisamahetukaṃ, atha kho avijjādihetuka’’nti addhāttayepi kaṅkhāvitaraṇena vitiṇṇakaṅkho. ‘‘Yaṃ kiñci bhikkhu rūpa’’ntiādinā (ma. ni. 1.361; 2.113; 3.86, 89; paṭi. ma. 1.54) nayena kalāpasammasanavasena tilakkhaṇaṃ āropetvā. Udayavayānupassanādivasena vipassanaṃ vaḍḍhento. Anukkamena maggapaṭipāṭiyā.

其意为：依长时间而转的出入息，他吸气为长；依短时间而转的出入息，他吸气为短。如此修习者，即以了知出入息长短、遍身感受、使粗显者逐渐轻安的方式修习，或已成就此者，行于三学。于出入息相中，即于依止出入息而现起的似相中。趣向于以色门修观而执取出入息者，被称为“修出入息业处者”。趣向于以无色门修观而执取禅支者。所依即是业生身，为心与心所转起之处。无有其他有情或个人，此即清净见：“此仅是法，非无因，亦非自在天等不等因，而是有无明等因”，以度脱对三世的疑惑而断疑。以“比丘，凡任何色……”等方式，通过聚思惟而安立三相。以生灭随观等增长观。次第依循道之次第。

‘‘Parassa vā assāsapassāsakāye’’ti idaṃ sammasanavāravasenāyaṃ pāḷi pavattāti katvā vuttaṃ, samathavasena pana parassa assāsapassāsakāye appanānimittuppatti eva natthi. Aṭṭhapetvāti antarantarā na ṭhapetvā. Aparāparaṃ sañcaraṇakāloti ajjhattabahiddhādhammesupi nirantaraṃ vā bhāvanāya pavattanakālo kathito. Ekasmiṃ kāle panidaṃ ubhayaṃ na labbhatīti ‘‘ajjhattaṃ, bahiddhā’’ti ca vuttaṃ idaṃ dhammadvayaṃ ghaṭitaṃ ekasmiṃ kāle ekato ārammaṇabhāvena na labbhati, ekajjhaṃ ālambituṃ na sakkāti attho.

“或于他人之出入息身”，此圣典文句是依思惟品而说。但依奢摩他，于他人之出入息身，实无安止相生起。不停止地，即不间断地。前后行时，说的是于内法与外法，或无间断修习转起之时。但于一刹那不得此二者，意思是，所说的“内”与“外”此二法，于一刹那不能合为一所缘，不能同时缘取。

Samudeti etasmāti samudayo, so eva kāraṇaṭṭhena dhammoti samudayadhammo. Assāsapassāsānaṃ uppattihetu karajakāyādi, tassa anupassanasīlo samudayadhammānupassī, taṃ pana samudayadhammaṃ upamāya dassento ‘‘yathā nāmā’’tiādimāha. Tattha bhastanti ruttiṃ. Gaggaranāḷinti ukkāpanāḷiṃ. Teti karajakāyādike. Yathā assāsapassāsakāyo karajakāyādisambandhī taṃnimittatāya, evaṃ karajakāyādayopi assāsapassāsakāyasambandhino taṃnimittabhāvenāti ‘‘samudayadhammā kāyasmi’’nti vattabbataṃ labhantīti vuttaṃ ‘‘samudaya…pe… vuccatī’’ti. Pakativācī vā dhamma-saddo ‘‘jātidhammāna’’ntiādīsu (ma. ni. 1.131; 3.310; paṭi. ma. 1.33) viyāti kāyassa paccayasamavāye uppajjanakapakatikāyānupassī vā ‘‘samudayadhammānupassī’’ti vutto. Tenāha ‘‘karajakāyañcā’’tiādi. Evañca katvā kāyasminti bhummavacanaṃ suṭṭhutaraṃ yujjati.

它从此集起，故为集；其本身以因为义即是法，故为集法。入出息的生起之因是业生身等，随观此因者，即是随观集法者。为了以譬喻显示该集法，（经中）说了“犹如”等。于此，“风囊”即风箱，“鼓风管”即吹火管。“彼”即业生身等。犹如入出息身因业生身等为缘而与之相关，同样，业生身等也因入出息身为缘而与之相关，因此可说“集法在身中”，故说“集……乃至……说”。或者，法一词是表述自性，如在“有生法”等（经文）中；随观身为诸缘和合而生的自性者，亦名“随观集法者”。因此他说“以及业生身”等。如是，“于身中”这一处格词就非常恰当了。

Vayadhammānupassīti ettha ahetukattepi vināsassa yesaṃ hetudhammānaṃ abhāve yaṃ na hoti, tadabhāvo tassa abhāvassa hetu viya voharīyatīti upacārato karajakāyādiabhāvo assāsapassāsakāyassa vayakāraṇaṃ vutto. Tenāha ‘‘yathā bhastāyā’’tiādi[Pg.302]. Ayaṃ tāvettha paṭhamavikappavasena atthavibhāvanā. Dutiyavikappavasena upacārena vināyeva attho veditabbo.

于“随观灭法者”一句中，即使坏灭是无因的，但当某些因法不存在时，某法亦不生起，此（因法之）不存在，被譬喻性地称为彼（法之）坏灭之因。因此，业生身等的不存在，被譬喻性地称为入出息身坏灭的原因。因此他说“犹如风箱”等。这即是此处依第一种解释方式所作的义理辨析。依第二种解释方式，则应无需譬喻而直接理解其义。

Ajjhattabahiddhānupassanā viya bhinnavatthuvisayatāya samudayavayadhammānupassanāpi ekakāle na labbhatīti āha ‘‘kālena samudayaṃ kālena vayaṃ anupassanto’’ti. ‘‘Atthi kāyo’’ti eva-saddo luttaniddiṭṭhoti ‘‘kāyova atthī’’ti vatvā avadhāraṇena nivattitaṃ dassento ‘‘na satto’’tiādimāha. Tassattho – yo rūpādīsu sattavisattatāya, paresañca sajjāpanaṭṭhena, satvaguṇayogato vā ‘‘satto’’ti parehi parikappito, tassa sattanikāyassa pūraṇato ca cavanupapajjanadhammatāya galanato ca ‘‘puggalo’’ti, thīyati saṃhaññati ettha gabbhoti ‘‘itthī’’ti, puri pure bhāge seti pavattatīti ‘‘puriso’’ti, āhito ahaṃ māno etthāti ‘‘attā’’ti, attano santakabhāvena ‘‘attaniya’’nti, paro na hotīti katvā ‘‘aha’’nti, mama santakanti katvā ‘‘mamā’’ti, vuttappakāravinimutto aññoti katvā ‘‘kocī’’ti, tassa santakabhāvena ‘‘kassacī’’ti, vikappetabbo koci natthi, kevalaṃ ‘‘kāyo eva atthī’’ti. Dasahipi padehi attattaniyasuññatameva kāyassa vibhāveti. Evanti ‘‘kāyova atthī’’tiādinā vuttappakārena.

犹如随观内与外是针对不同的对象，随观集法与灭法亦因对象不同而无法同时进行，因此他说“有时随观集，有时随观灭”。在“有身”一句中，eva（唯）一词被省略了，故说“唯有身存在”，为了显示通过此限定所排除的对象，他说了“非有情”等。其义为：于色等中执著、纠缠，或令他人执著，或因具足有情之德，而被他人构想为“有情”；又因充满此有情之蕴集，且有死与再生之法而败坏，故名“补特伽罗”(puggala)；胎儿于此停住、凝聚，故名“女人”；于前分，即于城中卧、活动，故名“男人”；我慢置于此中，故名“我”；因其为自己所有，故名“我所”；因其非他，故作“我”（想）；因其为我所有，故作“我所”（想）；因其是离于上述诸种的另一者，故作“某人”（想）；因其为彼所有，故作“某人之物”（想）；（实际上）并无任何可以如此构想者，仅是“唯有身存在”而已。通过这十个词，阐明了身的我与我所空。“如是”即是依“唯有身存在”等所说的方式。

Ñāṇapamāṇatthāyāti kāyānupassanāñāṇaṃ paraṃ pamāṇaṃ pāpanatthāya. Satipamāṇatthāyāti kāyapariggāhikaṃ satiṃ pavattanasatiṃ paraṃ pamāṇaṃ pāpanatthāya. Imassa hi vuttanayena ‘‘atthi kāyo’’ti aparāparuppattivasena paccupaṭṭhitā sati bhiyyoso mattāya tattha ñāṇassa, satiyā ca paribrūhanāya hoti. Tenāha ‘‘satisampajaññānaṃ vuḍḍhatthāyā’’ti. Imissā bhāvanāya taṇhādiṭṭhiggāhānaṃ ujupaṭipakkhattā vuttaṃ ‘‘taṇhā…pe… viharatī’’ti. Tathābhūto ca loke kiñcipi ‘‘aha’’nti vā ‘‘mama’’nti vā gahetabbaṃ na passati, kuto gaṇheyyāti āha ‘‘na ca kiñcī’’tiādi. Evampīti ettha pi-saddo heṭṭhā niddiṭṭhassa tādisassa atthassa abhāvato avuttasamuccayatthoti dassento ‘‘upari atthaṃ upādāyā’’ti āha yathā ‘‘antamaso tiracchānagatāyapi, ayampi pārājiko hotī’’ti. (Pārā. 42) evanti pana niddiṭṭhākārassa paccāmasanaṃ nigamanavasena katanti āha ‘‘iminā pana…pe… dassetī’’ti.

“为得智之量故”意为：为使身随观念达到究竟的程度。“为得念之量故”意为：为使把握身的念、持续的念达到究竟的程度。确实，依此已说之理，通过“有身”（之想）的相续生起而现前的念，能令彼处的智与念越发增长广大。故说“为令念与正知增长”。由于此修习直接对治渴爱与邪见的执取，故说“无依止……而住”。如此之人于世间不见任何事物可执取为“我”或“我所”，又怎会执取呢？故说“亦不执取任何事物”等。于“如是亦”一句中，pi（亦）一词，因下方未指示如此之义，故是为了总括未说之义，为了显示“关联上方之义”而说。犹如“乃至生于旁生趣者，此亦犯波罗夷(pārājika)”。而“如是”一词，则是以总结的方式回顾已指示之行相，故说“然而，以此……乃至……显示”。

Pubbabhāgasatipaṭṭhānassa [Pg.303] idha adhippetattā vuttaṃ ‘‘sati dukkhasacca’’nti. Sā pana sati yasmiṃ attabhāve, tassa samuṭṭhāpikā taṇhā, tassāpi samuṭṭhāpikā eva nāma hoti tadabhāve abhāvatoti āha ‘‘tassā samuṭṭhāpikā purimataṇhā’’ti, yathā ‘‘saṅkhārapaccayā’’ti (ma. ni. 3.126; udā. 1; vibha. 484). Taṃviññāṇabījataṃsantatisambhūto sabbopi lokiyo viññāṇappabandho ‘‘saṅkhārapaccayā viññāṇaṃ’’ tveva vuccati suttantanayena. Appavattīti appavattinimittaṃ, ubhinnaṃ appavattiyā nimittabhūtoti attho. Na pavattati etthāti vā appavatti. ‘‘Dukkhaparijānano’’tiādi ekantato catukiccasādhanavaseneva ariyamaggassa pavattīti dassetuṃ vuttaṃ. Avuttasiddho hi tassa bhāvanāpaṭivedho. Catusaccavasenāti catusaccakammaṭṭhānavasena. Ussakkitvāti visuddhiparamparāya āruhitvā, bhāvanaṃ upari netvāti attho. Niyyānamukhanti vaṭṭadukkhato nissaraṇūpāyo.

此处意指前分念住，故说“念是苦谛”。然而，该念存于何自体，其生起因即是渴爱；而渴爱之生起因，亦确实是（前一刹那的渴爱），因彼若无此亦无，故说“其生起因是前渴爱”。犹如“以行为缘”（而有识）。由彼识种子之相续所生的一切世间识流，依经法皆被称为“以行为缘而有识”。“不转起”即不转起之因，义为：作为两者不转起之因。或，于此不转起，故为“不转起”（处，即涅槃）。说“遍知苦”等，是为了显示圣道完全是凭借成就四（圣谛之）作用而转起的。其修习与证悟则不言自明。“依四谛”即依四谛业处。“提升”即通过次第诸清净而提升，义为将修行引向更高处。“出离之门”即出离轮回之苦的方法。

Ānāpānapabbavaṇṇanā niṭṭhitā.

入出息品释义终。

Iriyāpathapabbavaṇṇanā

威仪品释义

375. Iriyāpathavasenāti iriyanaṃ iriyā, kiriyā, idha pana kāyikapayogo veditabbo. Iriyānaṃ patho pavattimaggoti iriyāpatho, gamanādivasena pavattā sarīrāvatthā. Gacchanto vā hi satto kāyena kātabbakiriyaṃ karoti ṭhito vā nisinno vā nipanno vāti, tesaṃ iriyāpathānaṃ vasena, iriyāpathavibhāgenāti attho. Puna caparanti puna ca aparaṃ, yathāvuttaānāpānakammaṭṭhānato bhiyyopi aññaṃ kāyānupassanākammaṭṭhānaṃ kathemi, suṇāthāti vā adhippāyo. ‘‘Gacchanto vā’’tiādi gamanādimattajānanassa, gamanādigatavisesajānanassa ca sādhāraṇavacanaṃ, tattha gamanādimattajānanaṃ na idha nādhippetaṃ, gamanādigatavisesajānanaṃ pana adhippetanti taṃ vibhajitvā dassetuṃ ‘‘tattha kāma’’ntiādi vuttaṃ. Sattūpaladdhinti ‘‘satto atthī’’ti upaladdhiṃ sattaggāhaṃ. Na pajahati na pariccajati ‘‘ahaṃ gacchāmi, mama gamana’’nti gāhasabbhāvato. Tato eva attasaññaṃ ‘‘atthi attā kārako vedako’’ti evaṃ pavattaṃ viparītasaññaṃ [Pg.304] na ugghāṭeti nāpaneti appaṭipakkhabhāvato, ananubrūhanato vā. Evaṃ bhūtassa cassa kuto kammaṭṭhānādibhāvoti āha ‘‘kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hotī’’ti. ‘‘Imassa panā’’tiādi sukkapakkho, tassa vuttavipariyāyena attho veditabbo. Tameva hi atthaṃ vivarituṃ ‘‘idañhī’’tiādi vuttaṃ.

375. “依于威仪”是说：行即是威仪、行为，于此应理解为身体的运用。威仪之道即发生之道，指依于行走等而发生的身体状态。因为众生行走、站立、安坐或卧时，以身作业，故“依于彼等威仪”，其义为“依于威仪之分别”。“复次”即“再者”，其意趣为：“我宣说比已说的安那般那(ānāpāna)业处更进一步的其他身随观念处，你们当听。”“行走时”等语，是对于了知行走等的一般情况与了知其殊胜细节的共通之言。于此，仅仅了知行走等的一般情况并非意趣所在，而了知其殊胜细节才是意趣所在。为分别显示此，故说“于彼，欲……”等。“执有众生”即“有众生”此见，亦即众生执。因存有“我行走，我的行走”之执取，故不舍断、不舍弃。由此，“有我，是作者，是受者”如是生起的颠倒想，他不能破除、不能去除，因无对治，或因不培育对治之法故。对于如此之人，何来业处或念处修习？故说：“无有业处或念处修习。”“然而对此……”等为白品，其义应依所说之反面而理解。为阐明此义，故说“今于此……”等。

Tattha ko gacchatīti sādhanaṃ, kiriyañca avinibbhuttaṃ katvā gamanakiriyāya kattupucchā, sā kattubhāvavisiṭṭhaattapaṭikkhepatthā dhammamattasseva gamanasiddhidassanato. Kassa gamananti tamevatthaṃ pariyāyantarena vadati sādhanaṃ, kiriyañca vinibbhuttaṃ katvā gamanakiriyāya akattusambandhībhāvavibhāvanato. Paṭikkhepatthañhi antonītaṃ katvā ubhayatthaṃ kiṃ-saddo pavatto. Kiṃ kāraṇāti pana paṭikkhittakattukāya gamanakiriyāya aviparītakāraṇapucchā. Idañhi gamanaṃ nāma attā manasā saṃyujjati, mano indriyehi, indriyāni attehīti evamādi micchākāraṇavinimuttaanurūpapaccayahetuko dhammānaṃ pavattiākāraviseso. Tenāha ‘‘tatthā’’tiādi.

于彼，“谁在行走？”是就作者而言的提问，它未将行为与作者区分，而询问行走行为的作者。此提问是为了否定具有作者身份的我，因为（经文）显示了仅是法才能成就行走。“谁之行走？”是以另一说法表达同一意义，它将行为与作者加以分别，以阐明行走行为与非作者相关。因为否定之义已内含于此二问中，故“何”字于两处通用。而“以何为因？”则是对已否定作者的行走行为，提问其不颠倒之因。因为此行走，并非“我与心结合，心与诸根结合，诸根与我结合”等，而是远离了错误之因，是依于相应之缘与因而有的一种诸法生起的特殊形态。因此说“于彼……”等。

Na koci satto vā puggalo vā gacchati dhammamattasseva gamanasiddhito, tabbinimuttassa ca kassaci abhāvato. Idāni dhammamattasseva gamanasiddhiṃ dassetuṃ ‘‘cittakiriyāvāyodhātuvipphārenā’’tiādi vuttaṃ. Tattha cittakiriyā ca sā, vāyodhātuyā vipphāro vipphandanañcāti cittakiriyāvāyodhātuvipphāro, tena. Ettha ca cittakiriyaggahaṇena anindriyabaddhavāyodhātuvipphāraṃ nivatteti, vāyodhātuvipphāraggahaṇena cetanāvacīviññattibhedaṃ cittakiriyaṃ nivatteti, ubhayena pana kāyaviññattiṃ vibhāveti. ‘‘Gacchatī’’ti vatvā yathā pavattamāne kāye ‘‘gacchatī’’ti vohāro hoti, taṃ dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Tanti gantukāmatāvasena pavattacittaṃ. Vāyaṃ janetīti vāyodhātuadhikaṃ rūpakalāpaṃ uppādeti, adhikatā cettha sāmatthiyato, na pamāṇato. Gamanacittasamuṭṭhitaṃ sahajātarūpakāyassa thambhanasandhāraṇacalanānaṃ paccayabhūtena ākāravisesena pavattamānaṃ vāyodhātuṃ sandhāyāha ‘‘vāyo viññattiṃ janetī’’ti. Adhippāyasahabhāvī hi vikāro viññatti. Yathāvuttaadhikabhāveneva ca vāyogahaṇaṃ, na vāyodhātuyā eva janakabhāvato, aññathā viññattiyā [Pg.305] upādāyarūpabhāvo durupapādo siyā. Purato abhinīhāro puratobhāgena kāyassa pavattanaṃ, yo ‘‘abhikkamo’’ti vuccati.

没有任何众生或个人行走，因为仅是诸法成就行走，且没有任何离于法而独立的存在。今为显示仅是诸法成就行走，故说“依于心行与风界之扩散……”等。于彼，即是心行，与风界之扩散（即震动），是为“心行与风界之扩散”，依于此而有行走。于此，以“心行”一词排除非根所系之风界扩散；以“风界扩散”一词排除思与语表等差别之心行；以二者则阐明身表。说了“行走”之后，为显示当身体如是活动时，才有“行走”的世俗言说，故说“是故……”等。彼（心）是指依行走欲而生起的心。“产生风”即产生风界增盛之色聚。于此，增盛是依于能力，非依于量。针对由行走心所生起、作为俱生色身之支持、维持、移动之因的、以特殊形态而活动的风界，而说“风产生表”。因为与意趣俱生之变化即是表。应依如前所说之增盛义来理解“风”一词，并非仅由风界产生（表），否则，表为所造色之事将难以成立。向前引导即身体向前部分之活动，此即被称为“前进”。

‘‘Eseva nayo’’ti atidesena saṅkhepato vatvā tamatthaṃ vivarituṃ ‘‘tatrāpi hī’’tiādi vuttaṃ. Koṭito paṭṭhāyāti heṭṭhimakoṭito paṭṭhāya pādatalato paṭṭhāya. Ussitabhāvoti ubbiddhabhāvo.

“此即是同样之理”，是以类推简略而说。为阐明其义，故说“于彼亦……”等。“从端点开始”即从下端开始，从脚底开始。“升起之状态”即高起之状态。

Evaṃ pajānatoti evaṃ cittakiriyavāyodhātuvipphāreneva gamanādi hotīti pajānato. Tassa evaṃ pajānanāya nicchayagamanatthaṃ ‘‘evaṃ hotī’’ti vicāraṇā vuccati loke yathābhūtaṃ ajānantehi micchābhinivesavasena, lokavohāravasena vā. Atthi panāti attano evaṃ vīmaṃsanavasena pucchāvacanaṃ. Natthīti nicchayavasena sattassa paṭikkhepavacanaṃ. ‘‘Yathā panā’’tiādi tasseva atthassa upamāya vibhāvanaṃ, taṃ suviññeyyameva.

“如是知者”，即了知行走等事唯由心行与风界之扩散而有者。为使他如此的了知达到决断，（经中）的审察被称为“如是存在”。此（审察）是世间不如实知者，或因邪见执着，或依世俗言说而有。“然则有吗？”是依于自己如此省察而发之问语。“无有”是依于决断而否定众生之语。“譬如……”等语，即是以譬喻阐明此义，此是极易了知的。

Nāvā mālutavegenāti yathā acetanā nāvā vātavegena desantaraṃ yāti, yathā ca acetano tejanaṃ kaṇḍo jiyāvegena desantaraṃ yāti, tathā acetano kāyo vātāhato yathāvuttavāyunā nīto desantaraṃ yātīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. Sace pana koci vadeyya ‘‘yathā nāvātejanānaṃ pellakassa purisassa vasena desantaragamanaṃ, evaṃ kāyassāpī’’ti, hotu, evaṃ icchito vāyamattho yathā hi nāvātejanānaṃ saṃhatalakkhaṇasseva purisassa vasena gamanaṃ, na asaṃhatalakkhaṇassa, evaṃ kāyassāpīti. Kā no hāni, bhiyyopi dhammamattatāva patiṭṭhaṃ labhati, na purisavādo. Tenāha ‘‘yantasuttavasenā’’tiādi.

“船被风力所驱”是说：应如是理解譬喻的关联：犹如无心之船被风力带到他方，犹如无心之箭被弓弦之力射向他方，同样，无心之身被风所击，被如前所说之风所引导而至于他方。若有人说：“犹如船与箭是依于推（船）射（箭）之人的力量而至于他方，身体亦复如是。”诚然，此义亦可如是理解。因为船与箭，唯有具组合相者，才能依于人而行，非不具组合相者；身体亦复如是。于我等有何损失？反而更确立了仅是法之状态，而非我论。是故说“如同依于机关之线……”等。

Tattha payuttanti heṭṭhā vuttanayena gamanādikiriyāvasena paccayehi payojitaṃ. Ṭhātīti tiṭṭhati. Etthāti imasmiṃ loke. Vinā hetupaccayeti gantukāmatācittataṃsamuṭṭhānavāyodhātuādihetupaccayehi vinā. Tiṭṭheti tiṭṭheyya. Vajeti vajeyya gaccheyya ko nāmāti sambandho. Paṭikkhepattho cettha kiṃ-saddoti hetupaccayavirahena ṭhānagamanapaṭikkhepamukhena [Pg.306] sabbāyapi dhammappavattiyā paccayādhīnavuttitāvibhāvanena attasuññatā viya aniccadukkhatāpi vibhāvitāti daṭṭhabbā.

于彼，“已运用”即依前述之理，依于行走等行为，为诸缘所驱使。“住”即站立。“于此”即于此世间。“离于因缘”即离于欲行之心、彼所生之风界等因缘。“应住”即“彼应住立”。“应行”即“彼应行、彼应去”。其关联为“是何者？”于此，“何”字为否定义。应知，通过否定离于因缘的住与行，阐明了一切法的生起皆依于缘，由此，如阐明我空，亦阐明了无常与苦。

Paṇihitoti yathā yathā paccayehi pakārehi nihito ṭhapito. Sabbasaṅgāhikavacananti sabbesampi catunnaṃ iriyāpathānaṃ ekajjhaṃ saṅgaṇhanavacanaṃ, pubbe visuṃ visuṃ iriyāpathānaṃ vuttattā idaṃ nesaṃ ekajjhaṃ gahetvā vacananti attho. Purimanayo vā iriyāpathappadhāno vuttoti tattha kāyo appadhāno anunipphādīti idha kāyaṃ padhānaṃ, apadhānañca iriyāpathaṃ anunipphādiṃ katvā dassetuṃ dutiyanayo vuttoti evampettha dvinnaṃ nayānaṃ viseso veditabbo. Ṭhitoti pavatto.

“已置”即依于种种缘、种种方式而被置、被安立。“总摄语”即总摄所有四种威仪之语，其义为：因先前已分别宣说诸威仪，此是总合彼等而说之语。或者，前一理趣是以威仪为主而说，于彼，身非主要，而是随之而成；于此，为显示以身为主要，以威仪为非主要且随之而成，故说第二理趣。如是，于此应了知二理趣之差别。“已住立”即已发生。

Iriyāpathapariggaṇhanampi iriyāpathavato kāyasseva pariggaṇhanaṃ tassa avatthāvisesabhāvatoti vuttaṃ ‘‘iriyāpathapariggaṇhanena kāye kāyānupassī viharatī’’ti. Tenevettha rūpakkhandhavaseneva samudayādayo uddhaṭā. Esa nayo sesavāresupi. Ādināti ettha ādi-saddena yathā ‘‘taṇhāsamudayā kammasamudayā āhārasamudayā’’ti nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatīti ime cattāro ākārā saṅgayhanti, evaṃ ‘‘avijjānirodhā’’ti ādayopi pañca ākārā saṅgahitāti daṭṭhabbā. Sesaṃ vuttanayameva.

遍知威仪亦即是遍知具有威仪之身，因彼（威仪）是其（身）之状态差别，故说“以遍知威仪，于身住于身随观”。是故于此，仅依色蕴而引述集起等。此理趣亦通于余分。于此，以“等”字，如“由爱集、由业集、由食集”，见其生起相者，即是见色蕴之集，如是摄集此四种行相；同样，应见“由无明灭……”等五种行相亦被摄集。其余如前已说之理趣。

Iriyāpathapabbavaṇṇanā niṭṭhitā.

威仪品释义终。

Catusampajaññapabbavaṇṇanā

四正知品释义

376. Catusampajaññavasenāti samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattaṃ ñāṇaṃ, hatthavikārādibhedabhinnattā cattāri sampajaññāni samāhaṭāni catusampajaññaṃ, tassa vasena. ‘‘Abhikkante’’tiādīni sāmaññaphale (dī. ni. aṭṭha. 1.214; dī. ni. ṭī. 1.214 vākyakhandhepi) vaṇṇitāni, na puna vaṇṇetabbāni, tasmā taṃtaṃsaṃvaṇṇanāya līnatthappakāsanāpi tattha vihitanayeneva gahetabbā. ‘‘Abhikkante paṭikkante sampajānakārī hotī’’tiādi vacanato abhikkamādigatacatusampajaññapariggaṇhanena rūpakāyassevettha samudayadhammānupassitādi adhippetoti āha ‘‘rūpakkhandhasseva samudayo ca vayo ca [Pg.307] nīharitabbo’’ti. Rūpadhammānaṃyeva hi pavattiākāravisesā abhikkamādayoti. Sesaṃ vuttanayameva.

376. “以四正知”是指以各种方式，或以殊胜、特别的方式了知，故名“正知”(sampajāno)；正知者的状态是“正知”(sampajañña)，即如此生起的智慧；由于手部动作等各种差异，四种正知汇集起来称为“四正知”，此处即依此而言。“前进时”等等已在《沙门果经》(Sāmaññaphalasutta)的释义中解释过，不应再重复解释，因此，对于那些需要解释其隐藏含义的段落，也应按照那里所使用的方法来理解。“前进后退时保持正知”等等这些话表明，通过掌握前进等四种正知，此处所指即是观察色身的生灭法，因此说“应当观察色蕴的生起与灭去”。因为前进等等只是色法运作方式的特殊表现。其余部分与前述相同。

Catusampajaññapabbavaṇṇanā niṭṭhitā.

四正知品释义终。

Paṭikkūlamanasikārapabbavaṇṇanā

厌恶作意品释义

377. Paṭikkūlamanasikāravasenāti jigucchanīyatāya paṭikūlameva paṭikkūlaṃ, yo paṭikkūlasabhāvo paṭikkūlākāro, tassa manasi karaṇavasena. Antarenāpi hi bhāvavācinaṃ saddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti. Yasmā visuddhimagge (visuddhi. 1.182) vuttaṃ, tasmā tattha, taṃsaṃvaṇṇanāyañca (visuddhi. ṭī. 1.182 ādayo) vuttanayena ‘‘imameva kāya’’nti ādīnamattho veditabbo.

377. “以厌恶作意”是说：由于其可厌性，可厌的即是“厌恶”；即对那可厌的自性、可厌的行相进行作意。因为即使没有表示性质的词语，也能了知其性质的含义，例如“布之白”。由于在《清净道论》(Visuddhimagga 1.182)中已说，因此在那里，以及在其释义(Visuddhi-ṭīkā 1.182 等)中，应依已说之理了知“即此身”等的含义。

Vatthādīhi pasibbakākārena bandhitvā kataṃ āvāṭanaṃ putoḷi. Nānākārā ekasmiṃ ṭhāne sammissāti ettāvatā nānāvaṇṇānaṃ kesādīnañca upameyyatā. Vibhūtakāloti paṇṇattiṃ samatikkamitvā kesādīnaṃ asubhākārassa upaṭṭhitakālo. Iti-saddassa ākāratthataṃ dassento ‘‘eva’’nti vatvā taṃ ākāraṃ sarūpato dassento ‘‘kesādipariggaṇhanenā’’tiādimāha. Kesādisaññitānañhi asucibhāvānaṃ paramaduggandhajegucchapaṭikkūlākārassa samudayato anupassanā idha kāyānupassanāti. Sesaṃ vuttanayameva.

用布等物以包裹方式缠绕捆绑制成的包裹，称为布囊(putoḷi)。各种形态的东西混合在一处，以此来比喻各种颜色的头发等。超越了假想概念，头发等不净之相显现的时机，称为“显现时”(Vibhūtakāla)。为了表明“如是”一词所表达的形态，先说“如是”，然后通过“辨知头发等”等方式，如实地展示那种形态。观察头发等被认知为不净之物所具有的极度恶臭、令人厌恶、极其可憎的相貌生起，这就是在此处的身随观。其余部分与之前所说相同。

Paṭikkūlamanasikārapabbavaṇṇanā niṭṭhitā.

厌恶作意品释义终。

Dhātumanasikārapabbavaṇṇanā

界作意品释义

378. Dhātumanasikāravasenāti pathavīdhātuādikā catasso dhātuyo ārabbha pavattabhāvanāmanasikāravasena, catudhātuvavatthānavasenāti attho. Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti hi atthato ekaṃ. Goghātakoti jīvikatthāya gunnaṃ ghātako. Antevāsikoti kammakaraṇavasena tassa samīpavāsī taṃ nissāya jīvanako[Pg.308]. Vinivijjhitvāti ekasmiṃ ṭhāne aññamaññaṃ vinivijjhitvā. Mahāpathānaṃ vemajjhaṭṭhānasaṅkhāteti catunnaṃ mahāpathānaṃ tāya eva vinivijjhanaṭṭhānatāya vemajjhasaṅkhāte. Yasmā te cattāro mahāpathā catūhi disāhi āgantvā tattha samohitā viya honti, tasmā taṃ ṭhānaṃ catumahāpathaṃ, tasmiṃ catumahāpathe. Ṭhita-saddo ‘‘ṭhito vā’’tiādīsu (dī. ni. 1.263; a. ni. 5.28) ṭhānasaṅkhātairiyāpathasamaṅgitāya, ṭhā-saddassa vā gatinivattiatthatāya aññattha ṭhapetvā gamanaṃ sesairiyāpathasamaṅgitāya bodhako, idha pana yathā tathā rūpakāyassa pavattiākārabodhako adhippetoti āha ‘‘catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathā ṭhita’’nti. Tattha ākārenāti ṭhānādinā rūpakāyassa pavattiākārena. Ṭhānādayo hi iriyāpathasaṅkhātāya kiriyāya patho pavattimaggoti ‘‘iriyāpatho’’ti vuccantīti vutto vāyamattho. Yathāṭhitanti yathāpavattaṃ, yathāvuttaṃ ṭhānamevettha paṇidhānanti adhippetanti āha ‘‘yathā ṭhitattā ca yathāpaṇihita’’nti. ‘‘Ṭhita’’nti vā kāyassa ṭhānasaṅkhātairiyāpathasamāyogaparidīpanaṃ, ‘‘paṇihita’’nti tadaññairiyāpathasamāyogaparidīpanaṃ. ‘‘Ṭhita’’nti vā kāyasaṅkhātānaṃ rūpadhammānaṃ tasmiṃ tasmiṃ khaṇe sakiccavasena avaṭṭhānaparidīpanaṃ, paṇihitanti paccayavasena tehi tehi paccayehi pakārato nihitaṃ paṇihitanti evampettha attho veditabbo. Paccavekkhatīti pati pati avekkhati, ñāṇacakkhunā vinibbhujjitvā visuṃ visuṃ passati.

378. 通过界作意(dhātumanasikāra)，是指以地界等四界为对象而开展的修习作意，即四界分别之义。界作意、界业处(dhātukammaṭṭhāna)、四界分别，此三者义实为一。屠牛者(goghātaka)，指为生计而屠牛之人。学徒(antevāsika)，指因工作之故，住于其附近，依其维生者。剖解(vinivijjhitvā)，即于一处将其一一剖解。于大路中央(mahāpathānaṃ vemajjhaṭṭhānasaṅkhāte)，指于被称为四条大路中央的交汇之处。因彼四条大路从四方而来，仿佛汇集于彼处，故彼处被称为四大路(catumahāpatha)，于此四大路上。“住”(ṭhita)一词，在“或住”(ṭhito vā)等(长部1.263; 增支部5.28)经文中，指具足名为“站立”的威仪，或因“ṭhā”词根有“行动停止”之义，故除行走外，亦指具足其余威仪。然于此处，意指色身(rūpakāya)的任何活动状态，故言：“因以四威仪中任何一种姿态而住，故为如其所住。”其中，“以姿态”(ākārena)指以站立等色身的活动姿态。站立等被称为“威仪”(iriyāpatha)，乃因其是名为“威仪”之行动的路径、行道，此义已说。“如其所住”(yathāṭhitaṃ)即“如其活动”(yathāpavattaṃ)，此处所说之“住”即是“安立”(paṇidhāna)之意，故言：“因如其所住，且如其所安立。”或，“住”(ṭhita)一词，是阐明身体具足名为“站立”的威仪；“安立”(paṇihita)一词，是阐明具足其他威仪。或，“住”(ṭhita)一词，是阐明名为“身”的色法于刹那刹那中各司其职而安住；“安立”(paṇihita)指由各种因缘所安置，此中之义应如是理解。“省察”(paccavekkhati)，即再三观察，以智慧眼辨析，一一观见。

Idāni vuttamevatthaṃ bhāvatthavibhāvanavasena dassetuṃ ‘‘yathā goghātakassā’’tiādi vuttaṃ. Tattha posentassāti maṃsūpacayaparibrūhanāya kuṇḍakabhattakappāsaṭṭhiādīhi saṃvaḍḍhentassa. Vadhitaṃ matanti hiṃsitaṃ hutvā mataṃ. Matanti ca matamattaṃ. Tenevāha ‘‘tāvadevā’’ti. Gāvīti saññā na antaradhāyatīti yāni aṅgapaccaṅgāni yathāsanniviṭṭhāni upādāya gāvīsamaññā matamattāyapi gāviyā tesaṃ taṃsannivesassa avinaṭṭhattā. Vilīyanti bhijjanti vibhujjantīti bīlā, bhāgā va-kārassa ba-kāraṃ, ikārassa ca īkāraṃ katvā. Bīlasoti bīlaṃ bīlaṃ katvā. Vibhajitvāti aṭṭhisaṅghātato maṃsaṃ vivecetvā, tato vā vivecitaṃ maṃsaṃ bhāgaso katvā. Tenevāha ‘‘maṃsasaññā pavattatī’’ti. Pabbajitassāpi apariggahitakammaṭṭhānassa. Ghanavinibbhoganti santatisamūhakiccaghanānaṃ vinibbhujjanaṃ vivecanaṃ. Dhātuso [Pg.309] paccavekkhatoti ghanavinibbhogakaraṇena dhātuṃ dhātuṃ pathavīādidhātuṃ visuṃ visuṃ katvā paccavekkhantassa. Sattasaññāti attānudiṭṭhivasena pavattā sattasaññāti vadanti, vohāravasena pavattasattasaññāyapi tadā antaradhānaṃ yuttameva yāthāvato ghanavinibbhogassa sampādanato. Evañhi sati yathāvuttaopammatthena upameyyattho aññadatthu saṃsandati sameti. Tenevāha ‘‘dhātuvaseneva cittaṃ santiṭṭhatī’’ti. Dakkhoti cheko taṃtaṃsamaññāya kusalo ‘‘yathājāte sūnasmiṃ naṅguṭṭhakhuravisāṇādivante aṭṭhimaṃsādiavayavasamudāye avibhatte gāvīsamaññā, na vibhatte. Vibhatte pana aṭṭhimaṃsādiavayavasamaññā’’ti jānanato. Catumahāpatho viya catuiriyāpathoti gāviyā ṭhitacatumahāpatho viya kāyassa pavattimaggabhūto catubbidho iriyāpatho yasmā visuddhimagge (visuddhi. 1.305) vitthāritā, tasmā tattha, taṃsaṃvaṇṇanāyañca (visuddhi. ṭī. 1.306) vuttanayena veditabbo. Sesaṃ vuttanayameva.

现为阐明已说之义，故说“犹如屠牛者”等。其中“饲养者”(posentassa)，指为令其长肉增膘，而以糠、饭、棉籽等喂养者。“被杀而死”(vadhitaṃ mataṃ)，即被杀害而死。“已死”(mataṃ)，指刚刚死去。因此说“仅此而已”(tāvadeva)。“牛想不消失”，是因即使牛刚刚死去，其肢体各部仍如其所构成，依此而有“牛”之名言，其组合尚未毁坏故。“bīlā”(部分)是“vilīyanti bhijjanti vibhujjanti”(溶解、破坏、分解)之义，由“va”音转为“ba”音，“i”音转为“ī”音而成。“一一分解”(bīlaso)，即逐部分而分解。“分解”(vibhajitvā)，指从骨架上分离其肉，或将已分离之肉再分成块。因此说“生起肉想”。此亦适用于尚未掌握业处的出家人。“密集之辨析”(ghanavinibhoga)，指对相续、集合、作用等密集法的辨析与分离。“依界省察”(dhātuso paccavekkhati)，指通过辨析密集法，将地界等诸界一一分离而省察。“有情想”(sattasaññā)，有人说这是依我见而生起的有情想，然依世俗言说而起的有情想，此时亦应消失，因已如实完成密集之辨析故。若然，则如前所说譬喻之义与所喻之义方能完全吻合。因此说“心唯安住于界”。“善巧者”(dakkho)，指精通各种名言者，知晓“于屠宰场中，对于未分解、具足尾、蹄、角等的骨肉等肢体集合体，有‘牛’之名言，而非对已分解者。分解后，则有名为骨、肉等肢体之名言”。“四威仪如四大路”，是说身体活动的四种威仪，犹如牛所站立的四大路。此义已于《清净道论》(Visuddhimagga 1.305)中详述，故应依彼处及其复注(ṭīkā, Visuddhi. ṭī. 1.306)所说之理而了知。余义如前所说。

Dhātumanasikārapabbavaṇṇanā niṭṭhitā.

界作意品释义终。

Navasivathikapabbavaṇṇanā

九尸林品释义

379. Sivathikāya apaviddhauddhumātakādipaṭisaṃyuttānaṃ odhiso pavattānaṃ kathānaṃ, tadabhidheyyānañca uddhumātakādiasubhabhāgānaṃ sivathikapabbānīti saṅgītikārehi gahitasamaññā. Tenāha ‘‘sivathikapabbehi vibhajitu’’nti. Maritvā ekāhātikkantaṃ ekāhamataṃ. Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti samuṭṭhitena. Uddhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā. Setarattehi viparibhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ. Vinīlameva vinīlakanti ka-kārena padavaḍḍhanaṃ anatthantarato yathā ‘‘pītakaṃ lohitaka’’nti (dha. sa. 616). Paṭikkūlattāti jigucchanīyattā. Kucchitaṃ vinīlanti vinīlakanti kucchanattho vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā ‘‘pāpako kittisaddo abbhuggacchatī’’ti. (Dī. ni. 3.316; a. ni. 5.213; mahāva. 285) paribhinnaṭṭhānehi kākakaṅkādīhi. Vissandamānapubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho. Tathābhāvanti vissandamānapubbabhāvaṃ.

379. 于弃置尸林之肿胀等尸身的相关论述，及其所言之肿胀等不净部分，此等章节被结集者(saṅgītikāra)定名为“尸林品”。故言：“应以尸林品分别之。”死后一日为“一日尸”(ekāhamataṃ)。“命终之后”(uddhaṃ jīvitapariyādānā)，即命根断绝之后，死亡之后。“已生起”(samuggatena)，即已出现。“肿胀”(uddhumātattā)，即身体向上不断膨胀、肿大。“青淤”(vinīlaṃ)，指被白、红色所破坏、混杂的青色，或由原色变质而成的青色。“vinīlakaṃ”即是“vinīlaṃ”，其“ka”音节为增字，无别义，犹如“pītakaṃ”(黄色)、“lohitakaṃ”(红色)(法集 616)。“可厌”(paṭikkūlattā)，即可憎恶。或言“vinīlakaṃ”中之“ka”音节有“可鄙”之义，以示“可鄙之青淤”，犹如“恶名远扬”(长部 3.316; 增支部 5.213; 大品 285)。从被乌鸦、秃鹫等啄破之处。“脓液渗流”(vissandamānapubbaṃ)即是“流出脓液”(vissavantapubbaṃ)，意即脓液处处滴流。“如是状态”(tathābhāvaṃ)即是脓液渗流的状态。

So [Pg.310] bhikkhūti yo ‘‘passeyya sarīraṃ sivathikāya chaḍḍita’’nti vutto, so bhikkhu. Upasaṃharati sadisataṃ. ‘‘Ayampi kho’’tiādi upasaṃharaṇākāradassanaṃ. Āyūti rūpajīvitindriyaṃ, arūpajīvitindriyaṃ panettha viññāṇagatikameva. Usmāti kammajatejo. Evaṃ pūtikasabhāvoyevāti evaṃ ativiya duggandhajegucchapaṭikkūlapūbhikasabhāvo eva, na āyuādīnaṃ avigame viya mattasoti adhippāyo. Ediso bhavissatīti evaṃbhāvīti āha ‘‘evaṃ uddhumātādibhedo bhavissatī’’ti.

“彼比丘”(so bhikkhu)，即经中所说“若见弃于尸林之尸身”的比丘。他将(自身)与彼比较，令其等同。“此身亦尔”等语，是显示比较的方式。“寿”(āyu)即色命根，此中无色命根唯是识之所趣。“暖”(usmā)即业生火界。“如是腐臭之性”(evaṃ pūtikasabhāvo yeva)，意指其性极其恶臭、可厌、可憎、腐烂，并非如寿等未断时那般适度。“将成如是”(ediso bhavissati)即“将有如是之性”(evaṃbhāvī)，故说“将有肿胀等差别”。

Luñcitvā luñcitvāti uppāṭetvā uppāṭetvā. Sāvasesamaṃsalohitayuttanti sabbaso akhāditattā tahaṃ tahaṃ sesena appāvasesena maṃsalohitena yuttaṃ. ‘‘Aññena hatthaṭṭhika’’nti avisesena hatthaṭṭhikānaṃ vippakiṇṇatā jotitāti anavasesato tesaṃ vippakiṇṇataṃ dassento ‘‘catusaṭṭhibhedampī’’tiādimāha.

拔出又拔出，即是连根拔起。残留血肉相连，是指未被完全吃尽，各处还残留少量血肉相连。“其他手骨”等语，是为了表明手骨无差别地散乱分布，并显示其完全散乱，故说“六十四分”等。

Terovassikānīti tirovassaṃ gatāni, tāni pana saṃvaccharaṃ vītivattāni hontīti āha ‘‘atikkantasaṃvaccharānī’’ti. Purāṇatāya ghanabhāvavigamena vicuṇṇatā idha pūtibhāvoti so yathā hoti, taṃ dassento ‘‘abbhokāse’’tiādimāha. Terovassikānevāti saṃvaccharamattātikkantāni eva. Khajjamānatādivasena dutiyasivathikapabbādīnaṃ vavatthāpitattā vuttaṃ ‘‘khajjamānatādīnaṃ vasena yojanā kātabbā’’ti.

年余之物，是指经过了一年的东西，它们只要过了一年，即可说是“过了一年”。因年代久远而失去坚固，化为粉末，此处即是腐烂的状态，为说明此状，故说“于露天处”等。年余之物，即是仅过一年之物。因第二尸林节等是依被啃食等情况而安立，故说“应依被啃食等情况而应用”。

Navasivathikapabbavaṇṇanā niṭṭhitā.

九尸林品释义终。

Imāneva dveti avadhāraṇena appanākammaṭṭhānaṃ tattha niyameti aññapabbesu tadabhāvato. Yato hi eva-kāro, tato aññattha niyameti, tena pabbadvayassa vipassanākammaṭṭhānatāpi appaṭisiddhā daṭṭhabbā aniccatādidassanato. Saṅkhāresu ādīnavavibhāvanāni sivathikapabbānīti āha ‘‘sivathikānaṃ ādīnavānupassanāvasena vuttattā’’ti. Iriyāpathapabbādīnaṃ appanāvahatā pākaṭā evāti ‘‘sesāni dvādasapī’’ti vuttaṃ. Yaṃ panettha atthato avibhattaṃ. Taṃ suviññeyyameva.

仅此二者，通过“仅”这一限定，在此处限定了安止业处，因为其他品中没有。正因为有“仅”字，所以它排除了其他部分，由此当知，此二品作为观(vipassanā)业处也未被否定，因其能见无常等。尸林诸品乃是阐明诸行之过患，故说：“因依尸林之过患随观而说”。威仪路品等能带来安止，此乃显而易见，故说“其余十二品亦如是”。此处义理上未加分别之处，是极易了知的。

Kāyānupassanāvaṇṇanā niṭṭhitā.

身随观释义终。

Vedanānupassanāvaṇṇanā

受随观释义

380. Sukhaṃ [Pg.311] vedananti ettha sukhayatīti sukhā. Sampayuttadhamme, kāyañca laddhassāde karotīti attho. Suṭṭhu vā khādati, khanati vā kāyikaṃ, cetasikañcābādhanti sukhā. ‘‘Sukaraṃ okāsadānaṃ etissāti sukhā’’ti apare. Vedayati ārammaṇarasaṃ anubhavatīti vedanā. Vedayamānoti anubhavamāno. ‘‘Kāma’’ntiādīsu yaṃ vattabbaṃ, taṃ iriyāpathapabbe vuttanayameva. Sampajānassa vediyanaṃ sampajānavediyanaṃ.

380. “乐受”一词中，“带来快乐”即是乐。其义为，令相应法及身体获得愉悦。或善“食”、善“掘”身心之苦，故为乐。另有人言：“其易予机会，故为乐。”体验，即感受所缘之味，是为受。正感受，即正体验。“欲”等词中当说之义，如威仪路品中所说之理。具正知者所感受，即正知之感受。

Vatthuārammaṇāti rūpādiārammaṇā. Rūpādiārammaṇañhettha vedanāya pavattiṭṭhānatāya ‘‘vatthū’’ti adhippetaṃ. Assāti bhaveyya. Dhammavinimuttassa kattu abhāvato dhammasseva kattubhāvaṃ dassento ‘‘vedanāva vedayatī’’ti āha. ‘‘Vohāramattaṃ hotī’’ti etena ‘‘sukhaṃ vedanaṃ vedayamāno sukhaṃ vedanaṃ vedayāmī’’ti idaṃ vohāramattanti dasseti.

事(vatthu)即所缘，是指色等所缘。此处，色等所缘因是受生起的立足处，故意指为“事”。应如是。因无离法之作者，为示法本身即是作者，故说“唯受在感受”。“仅是世俗说”此言表明，“感受乐受时，‘我感受乐受’”，此仅是世俗说。

Nitthunantoti balavato vedanāvegassa nirodhane ādīnavaṃ disvā tassa avasaradānavasena nitthunanto. Vegasandhāraṇe hi atimahantaṃ dukkhaṃ uppajjatīti aññampi vikāraṃ uppādeyya, tena thero aparāparaṃ parivattati. Vīriyasamathaṃ yojetvāti adhivāsanavīriyassa adhimattattā tassa hāpanavasena samādhinā samarasatāpādanena vīriyasamathaṃ yojetvā. Saha paṭisambhidāhīti lokuttarapaṭisambhidāhi saha. Ariyamaggakkhaṇe hi paṭisambhidānaṃ asammohavasena adhigamo, atthapaṭisambhidāya pana ārammaṇakaraṇavasenapi. Lokiyānampi vā sati uppattikāle tattha samatthataṃ sandhāyāha ‘‘saha paṭisambhidāhī’’ti. Samasīsīti vārasamasīsī hutvā, paccavekkhaṇavārassa anantaravāre parinibbāyīti attho.

呻吟者，即见到于止息强受之冲力时有过患，故予其机会而呻吟。因抑制此冲力实会生起极大之苦，或会引生其他病变，故长老辗转反侧。调和精进与止，即因忍耐精进过猛，为减弱之，以定成就平衡，而调和精进与止。与无碍解俱，即与出世间无碍解俱。于圣道刹那，实由无痴而证得诸无碍解，至于义无碍解，亦由作意于彼而证得。或亦可指于世间无碍解生起时，彼于此有其能力，故说“与无碍解俱”。等顶者，即成为等顶者，其义为于省察的回合之后，下一回合即般涅槃。

Yathā ca sukhaṃ, evaṃ dukkhanti yathā ‘‘sukhaṃ ko vedayatī’’tiādinā sampajānavediyanaṃ sandhāya vuttaṃ, evaṃ dukkhampi. Tattha dukkhayatīti dukkhā, sampayuttadhamme, kāyañca pīḷeti vibādhatīti attho. Duṭṭhuṃ vā khādati, khanati kāyikaṃ, cetasikañca sātanti dukkhā. ‘‘Dukkaraṃ okāsadānaṃ etissāti dukkhā’’ti apare. Arūpakammaṭṭhānanti arūpapariggahaṃ, arūpadhammamukhena vipassanābhinivesananti attho. Na pākaṭaṃ hoti phassassa, cittassa ca avibhūtākārattā. Tenāha ‘‘andhakāraṃ viya khāyatī’’ti. ‘‘Na pākaṭaṃ hotī’’ti ca [Pg.312] idaṃ tādise puggale sandhāya vuttaṃ, tesaṃ ādito vedanāva vibhūtatarā hutvā upaṭṭhāti. Evañhi yaṃ vuttaṃ sakkapañhavaṇṇanā dīsu ‘‘phasso pākaṭo hoti, viññāṇaṃ pākaṭaṃ hotī’’ti, (dī. ni. aṭṭha. 2.359) taṃ avirodhitaṃ hoti. Vedanāvasena kathiyamānaṃ kammaṭṭhānaṃ pākaṭaṃ hotīti yojanā. ‘‘Vedanānaṃ uppattipākaṭatāyā’’ti ca idaṃ sukhadukkhavedanānaṃ vasena vuttaṃ. Tāsañhi pavatti oḷārikā, na itarāya. Tadubhayaggahaṇamukhena vā gahetabbattā itarāyapi pavatti viññūnaṃ pākaṭā evāti ‘‘vedanāna’’nti avisesaggahaṇaṃ daṭṭhabbaṃ. Sakkapañhe vuttanayeneva veditabbo, tasmā tattha vattabbo atthaviseso tattha līnatthappakāsaniyaṃ vuttanayeneva gahetabbo.

如乐，苦亦如是。即如依“谁感受乐”等语，是就正知之感受而说，苦亦如是。于此，令苦者为苦，其义为逼迫、恼害相应法及身体。或恶“食”、恶“掘”身心之乐，故为苦。另有人言：“其难予机会，故为苦。”无色业处，即把握无色，义为以无色法为门而趣入观(vipassanā)。触与心不显现，因其行相不显了。故说“如于暗中显现”。“不显现”是就某类人(puggala)而说，对他们而言，最初即是受更显了地现起。如是，则如《帝释所问经释》等中所说“触显现，识显现”亦不相违。应连结为：依受而说之业处是显现的。“诸受生起之显现”是依苦乐受而说，因彼二之生起粗显，而非另一者。或因以把握彼二者为门，另一者之生起对智者而言亦是显现的，故当知“诸受”为无差别之总说。当依《帝释所问经》所说之理了知，是故，其中之义理差别，当依其义疏《显扬隐义》中所说之理而取。

Pubbe ‘‘vatthuṃ ārammaṇaṃ katvā vedanāva vedayatī’’ti vedanāya ārammaṇādhīnavuttitāya ca anattatāya ca pajānanaṃ vuttaṃ, idāni tassā aniccatādipajānanaṃ dassento ‘‘ayaṃ aparopi pajānanapariyāyo’’ti āha. Yathā ekasmiṃ khaṇe cittadvayassa asambhavo ekajjhaṃ anekantapaccayābhāvato, evaṃ vedanādvayassa visiṭṭhārammaṇavuttito cāti āha ‘‘sukhavedanākkhaṇe dukkhāya vedanāya abhāvato’’ti. Nidassanamattañcetaṃ tadā upekkhāvedanāyapi abhāvato, tena sukhavedanākkhaṇe bhūtapubbānaṃ itaravedanānaṃ hutvāabhāvapajānanena sukhavedanāyapi hutvā abhāvo ñāto eva hotīti tassā pākaṭabhāvameva dassento ‘‘imissā ca sukhāya vedanāya ito paṭhamaṃ abhāvato’’ti āha, eteneva ca tāsampi vedanānaṃ pākaṭabhāvo dassitoti daṭṭhabbaṃ. Tenāha ‘‘vedanā nāma aniccā adhuvā vipariṇāmadhammā’’ti. Aniccaggahaṇena hi vedanānaṃ viddhaṃsanabhāvo dassito viddhaste aniccatāya suviññeyyattā. Adhuvaggahaṇena pākaṭabhāvo tassa asadābhāvitādibhāvanato. Vipariṇāmaggahaṇena dukkhabhāvo tassa aññathattadīpanato, tena sukhāpi vedanā dukkhā, pageva itarāti tissannampi vedanānaṃ dukkhatā dassitā hoti. Iti ‘‘yadaniccaṃ dukkhaṃ, taṃ ekantato anattā’’ti tīsupi vedanāsu lakkhaṇattayapajānanā jotitāti daṭṭhabbaṃ. Tenāha ‘‘itiha tattha sampajāno hotī’’ti.

前已说“以事为所缘，唯受在感受”，此乃为了知受依所缘而转起及无我。今为示了知其无常等，故说“此是另一了知之法”。如于一刹那，因无非一之缘，故二心不能俱起；如是，亦因依特定所缘而转起，故二受不能俱起，所以说“于乐受刹那，无有苦受”。此仅为例示，当时亦无舍受。是故，于乐受刹那，了知其他诸受曾有而今无，由此亦可知乐受本身亦是曾有而今无。为示其显了，故说“此乐受于此之前亦无”，当知由此亦显示了彼等诸受之显了。故说“所谓受，实是无常、非恒、变易之法”。取“无常”，实为显示诸受之毁坏相，因已毁坏者，其无常性易知。取“非恒”，为显示其显了相，因其有非恒常存在等状态。取“变易”，为显示其苦相，因其开示了变异。是故乐受亦是苦，何况其他，如是即显示了三受之苦性。如是，“凡无常者是苦，凡苦者毕竟是无我”，当知此阐明了于三受中了知三相。故说“如是于彼处，彼为具正知者”。

Idāni [Pg.313] tamatthaṃ suttena (ma. ni. 2.205) sādhetuṃ ‘‘vuttampi ceta’’ntiādimāha. Tattha neva tasmiṃ samaye dukkhaṃ vedanaṃ vedetīti tasmiṃ sukhavedanāsamaṅgisamaye neva dukkhaṃ vedanaṃ vedeti niruddhattā, anuppannattā ca yathākkamaṃ atītānāgatānaṃ. Paccuppannāya pana asambhavo vutto eva. Sakiccakkhaṇamattāvaṭṭhānato aniccā. Samecca sambhuyya paccayehi katattā saṅkhatā. Vatthārammaṇādipaccayaṃ paṭicca uppannattā paṭiccasamuppannā. Khayavayapalujjananirujjhanapakatitāya khayadhammā vayadhammā virāgadhammā nirodhadhammāti daṭṭhabbā.

现在为了用经（《中部》2.205）来阐明此义，（作者）说了“此亦已说”等。在那里，“那时他不感受苦受”，即在与乐受相应的时刻，由于过去的（苦受）已灭、未来的（苦受）未生，所以他不感受过去和未来的（苦受）。至于现在的（苦受），则已说过它不可能存在。由于只在自己的作用瞬间存在，所以是无常的。由于因缘聚合而造作，所以是有为的。由于依止所依、所缘等因缘而生起，所以是缘生的。应当看作是具有坏灭、变易、败坏、止息性质的，即是坏灭法、变易法、离欲法、止息法。

Kilesehi āmasitabbato āmisaṃ nāma, pañca kāmaguṇā, ārammaṇakaraṇavasena saha āmisehīti sāmisaṃ. Tenāha ‘‘pañcakāmaguṇāmisanissitā’’ti.

因能被诸烦恼所触，故名为饵（āmisa），即五欲。由于作为所缘而与饵同在，故称有饵（sāmisa）。因此说“依止于五欲之饵”。

Ito paranti ‘‘atthi vedanā’’ti evamādi pāḷiṃ sandhāyāha ‘‘kāyānupassanāyaṃ vuttanayamevā’’ti.

此后，针对“有受”等巴利文，（作者）说“与身随观中所说的方法完全相同”。

Vedanānupassanāvaṇṇanā niṭṭhitā.

受随观释义终。

Cittānupassanāvaṇṇanā

心随观释义

381. Sampayogavasena pavattamānena saha rāgenāti sarāgaṃ. Tenāha ‘‘lobhasahagata’’nti. Vītarāganti ettha kāmaṃ sarāgapadapaṭiyoginā vītarāgapadena bhavitabbaṃ, sammasanacārassa pana adhippetattā tebhūmakasseva gahaṇanti ‘‘lokiyakusalābyākata’’nti vatvā ‘‘idaṃ panā’’tiādinā tameva adhippāyaṃ vivarati. Sesāni dve dosamūlāni, dve mohamūlānīti cattāri akusalacittāni. Tesañhi rāgena sampayogābhāvato nattheva sarāgatā, taṃnimittakatāya pana siyā taṃsahitakāle soti nattheva vītarāgatāpīti dukkhavinimuttatā evettha labbhatīti āha ‘‘neva purimapadaṃ na pacchimapadaṃ bhajantī’’ti. Yadi evaṃ padesikaṃ pajānanaṃ āpajjatīti? Nāpajjati, dukantarapariyāpannattā tesaṃ. Ye pana ‘‘paṭipakkhabhāve agayhamāne sampayogābhāvo evettha pamāṇaṃ ekaccaabyākatānaṃ viyā’’ti icchanti, tesaṃ matena sesākusalacittānampi dutiyapadasaṅgaho veditabbo[Pg.314]. Dutiyadukepi vuttanayena attho veditabbo. Akusalamūlesu saha moheneva vattatīti samohanti āha ‘‘vicikicchāsahagatañceva uddhaccasahagatañcā’’ti. Yasmā cettha ‘‘saheva mohenāti samoha’’nti purimapadāvadhāraṇampi labbhatiyeva, tasmā vuttaṃ ‘‘yasmā panā’’tiādi. Yathā pana atimūḷhatāya pāṭipuggalikanayena savisesamohavantatāya ‘‘momūhacitta’’nti vattabbato vicikicchāuddhaccasahagatadvayaṃ visesato ‘‘samoha’’nti vuccati, na tathā sesākusalacittānīti ‘‘vaṭṭantiyevā’’ti sāsaṅkaṃ vadati. Sampayogavasena thinamiddhena anupatitaṃ anugatanti thinamiddhānupatitaṃ, pañcavidhaṃsasaṅkhārikākusalacittaṃ saṅkucitacittaṃ, saṅkucitacittaṃ nāma ārammaṇe saṅkocanavasena pavattanato. Paccayavisesavasena thāmajātena uddhaccena sahagataṃ saṃsaṭṭhanti uddhaccasahagataṃ, aññathā sabbampi akusalacittaṃ uddhaccasahagatamevāti. Pasaṭacittaṃ nāma ārammaṇe savisesaṃ vikkhepavasena visaṭabhāvena pavattanato.

381. 以相应方式生起，与贪俱行故为有贪。因此说“与贪相应”。离贪，此处理应以离贪一词作为有贪的反义词。然而，由于这是针对观行者而言，只取三地（的心），所以说“世间善与无记”，并用“然而此中”等语阐明此意。其余两种以嗔为根本，两种以痴为根本，共四种不善心。因为这些心不与贪相应，故绝非有贪；然而，由于它们以贪为缘，当与贪俱行时，也绝非离贪，此处只获得脱离此二分法，因此说“不属于前项也不属于后项”。若如此，是否会陷入片面了知？不会，因为它们都属于此二分法的中间部分。有些人认为“若不取对立面，此处唯以不相应为准，就像某些无记心一样”，按照这种观点，其余不善心也应归入第二项。第二组对句的含义也应该按照上述方式理解。在不善根中，与痴俱行，故为有痴，因此说“与疑相应以及与掉举相应”。因为这里说“与痴一起是有痴”，那么前一词的限定义亦可成立，所以说“因为”等语。就像因为极度愚痴，就特定个人而言，有特别的痴，故可称为“极痴心”；而疑与掉举相应的两种心则特别称为“有痴”，其余不善心则不是这样，所以（作者）带着审慎说“它们也只是如此运转”。以相应的方式，被昏沉、睡眠所追随，即是昏沉睡眠随逐心。五种有行不善心是收缩心。所谓收缩心，是指在缘取所缘时，以收缩的方式而运作。因特殊因缘之力，与掉举相应而混合，即是掉举相应心，否则所有不善心都可称为掉举相应心。所谓散乱心，是指在缘取所缘时，以特别散乱的方式而流散地运作。

Kilesavikkhambhanasamatthatāya vipulaphalatāya ca dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandādīhi gataṃ paṭipannanti mahaggataṃ, taṃ pana rūpārūpabhūmigataṃ tato mahantassa loke abhāvato. Tenāha ‘‘rūpārūpāvacara’’nti. Tassa cettha paṭiyogī parittaṃ evāti āha ‘‘amahaggatanti kāmāvacara’’nti. Attānaṃ uttarituṃ samatthehi saha uttarehīti sauttaraṃ. Tappaṭipakkhena anuttaraṃ. Tadubhayaṃ upādāyupādāya veditabbanti āha ‘‘sauttaranti kāmāvacarantiādi. Paṭipakkhavikkhambhanasamatthena samādhinā sammadeva āhitaṃ samāhitaṃ. Tenāha ‘‘yassā’’tiādi. Yassāti yassa cittassa. Yathāvuttena samādhinā na samāhitanti asamāhitaṃ. Tenāha ‘‘ubhayasamādhirahita’’nti. Tadaṅgavimuttiyā vimuttaṃ, kāmāvacarakusalacittaṃ, vikkhambhanavimuttiyā vimuttaṃ, mahaggatacittanti tadubhayaṃ sandhāyāha ‘‘tadaṅgavikkhambhanavimuttīhi vimutta’’nti. Yattha tadubhayavimutti natthi, taṃ ubhayavimuttirahitanti gayhamāne lokuttaracittepi siyāsaṅkāti taṃ nivattanatthaṃ ‘‘samuccheda…pe… okāsova natthī’’ti āha. Okāsabhāvo ca sammasanacārassa adhippetattā veditabbo. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā uttānameva.

因能镇伏烦恼、成就广大果报及长久相续，故达到广大；或由崇高之欲等所达到或行践，故为广大。此（广大心）则属于色界及无色界，因世间没有比这更广大的。因此说“色无色界（心）”。与此相对的只是有量，因此说“非广大者即欲界（心）”。因有更高者能超越它，故为有上。与之相反的是无上。二者都应随文而知，因此说“有上者即欲界等”。以能镇伏对治的定，正确地安住，故为等持。因此说“彼”等，“彼”即彼心。若未依上述定而安住，则称无等持。因此说“无有二种定”。以对治解脱而解脱者，是欲界善心；以镇伏解脱而解脱者，是广大心。针对此二者而言“以对治与镇伏二种解脱而解脱”。若某处没有这两种解脱，若理解为“无有二种解脱”，则对出世间心也可能产生疑惑。为了消除此疑惑，（作者）说“永断……乃至……机会也不存在”。其没有机会的状态，应当知道是因为观行者所意图的缘故。此处在义理上未加分别的，依前面所说的方式，是显而易见的。

Cittānupassanāvaṇṇanā niṭṭhitā.

心随观释义终。

Dhammānupassanā

法随观

Nīvaraṇapabbavaṇṇanā

盖品释义

382. Pahātabbādidhammavibhāgadassanavasena [Pg.315] pañcadhā dhammānupassanā niddiṭṭhāti ayamattho pāḷito eva viññāyatīti tamatthaṃ ulliṅgento ‘‘pañcavidhena dhammānupassanaṃ kathetu’’nti āha. Yadi evaṃ kasmā nīvaraṇādivaseneva niddiṭṭhanti? Vineyyajjhāsayato. Yesañhi veneyyānaṃ pahātabbadhammesu paṭhamaṃ nīvaraṇāni vibhāgena vattabbāni, tesaṃ vasenettha bhagavatā paṭhamaṃ nīvaraṇesu dhammānupassanā kathitā. Tathā hi kāyānupassanāpi samathapubbaṅgamā desitā, tato pariññeyyesu khandhesu, āyatanesu ca bhāvetabbesu bojjhaṅgesu, pariññeyyādivibhāgesu saccesu ca uttarā desanā, tasmā cettha samathabhāvanāpi yāvadeva vipassanatthā icchitā. Vipassanāpadhānā, vipassanābahulā ca satipaṭṭhānadesanāti tassā vipassanābhinivesavibhāgena desitabhāvaṃ vibhāvento ‘‘apicā’’tiādimāha. Tattha khandhāyatanadukkhasaccavasena missakapariggahakathanaṃ daṭṭhabbaṃ. Saññāsaṅkhārakkhandhapariggahampīti pi-saddena sakalapañcupādānakkhandhapariggahaṃ sampiṇḍeti itaresaṃ tadantogadhattā.

382. 通过显示应断等法的分别，已指明五种法随观——此义仅从巴利文即可了知。为阐明此义，（作者）说：“为宣说五种法随观。”若如此，为何仅以五盖等方式指明？此乃随顺所化众生之意乐。对于那些在应断之法中，需要首先分别为其解说五盖的所化众生，世尊即是依彼等而在此首先宣说关于五盖的法随观。同样地，身随观亦是以奢摩他（samatha）为前导而宣说的；其后，在应遍知的诸蕴、诸处，应修习的诸觉支，以及应遍知等分别的诸圣谛中，则有更高层次的教导。因此，于此，奢摩他修习亦仅仅是为了观（vipassanā）的目的。此念处教导是以观为主、以观为多，为显示其以观为主要着力点而宣说，（作者）说“复次”等语。于此，当理解以蕴、处、苦谛的方式来论述混合遍知。“想蕴、行蕴的遍知亦（包含在内）”——以“亦”字概括了所有五取蕴的遍知，因为其余（蕴）都包含在其中。

‘‘Kaṇhasukkadhammānaṃ yuganandhatā natthī’’ti pajānanakāle abhāvā ‘‘abhiṇhasamudācāravasenā’’ti vuttaṃ. Saṃvijjamānanti attano santāne upalabbhamānaṃ. Yathāti yenākārena, so pana ‘‘kāmacchandassa uppādo hotī’’ti vuttattā kāmacchandassa kāraṇākārova, atthato kāraṇamevāti āha ‘‘yena kāraṇenā’’ti. Ca-saddo vakkhamānatthasamuccayattho.

“‘黑法与白法不会同时存在’——因为在（正）了知时，（二者）不会（同时）存在，所以说‘由于频繁现行’。‘现存’(saṃvijjamānaṃ)谓于自身相续中可得。‘以何方式’(yathā)谓以何种形态，然而，因为已说‘欲贪之生起’，故此即是欲贪的因缘形态，实际上即是因缘，因此说‘以何因缘’。‘ca’字是用于连接后文所说之义。

Tatthāti ‘‘yathā cā’’tiādinā vuttapade. Subhampīti kāmacchandopi. So hi attano gahaṇākārena ‘‘subha’’nti vutto, tenākārena pavattanakassa aññassa kāmacchandassa nimittattā ‘‘nimitta’’nti ca. Iṭṭhaṃ, iṭṭhākārena vā gayhamānaṃ rūpādi subhārammaṇaṃ. Ākaṅkhitassa hitasukhassa pattiyā anupāyabhūto manasikāro anupāyamanasikāro. Tanti ayonisomanasikāraṃ. Tatthāti tasmiṃ sabhāgahetubhūte, ārammaṇabhūte ca duvidhe subhanimitte. Āhāroti paccayo attano phalaṃ āharatīti katvā.

“于此”(tattha)指前文“如又”(yathā ca)等词。“净”(subha)也是指欲贪。因为它是以其被执取的方式而被称为“净”，又因为它是以该方式令其他欲贪生起的“相”(nimitta)，故亦称“相”。可喜的，或以可喜方式被执取的色等，即是净妙所缘。对于获得所希求的利益安乐而言，非方便之作意，即是“非方便作意”(anupāyamanasikāro)。此即不如理作意。“于此”(tattha)指在那作为同分因与所缘的两种净相中。“食”(āhāra)即是缘，因为它能带来自身的果报。

Asubhanti [Pg.316] asubhajjhānaṃ uttarapadalopena, taṃ pana dasasu aviññāṇakaasubhesu ca kesādīsu saviññāṇakaasubhesu ca pavattaṃ daṭṭhabbaṃ. Kesādīsu hi saññā ‘‘asubhasaññā’’ti girimānandasutte (a. ni. 10.60) vuttā. Ettha ca catubbidhassa ayonisomanasikārassa, yonisomanasikārassa ca gahaṇaṃ niravasesadassanatthaṃ katanti daṭṭhabbaṃ, tesu pana asubhesu ‘‘subha’’nti, ‘‘asubha’’nti ca manasikāro idhādhippeto, tadanukūlattā pana itare pīti.

“不净”(asubha)指不净禅(asubhajjhāna)，这是省略了后一个词(jhāna)的说法。当知此禅于十种无识不净物及发等有识不净物中生起。对于发等的想，在《基利摩难陀经》(Girimānandasutta, AN 10.60)中被称为“不净想”。当知此处提及四种不如理作意与如理作意，是为了完整地展示。然而，在那些不净物中，作意其为“净”或“不净”是此处的主要意涵，而其余作意也因与此相应而（被包含在内）。

Ekādasasu asubhesu paṭikkūlākārassa uggaṇhanaṃ, yathā vā tattha uggahanimittaṃ uppajjati, tathā paṭipatti asubhanimittassa uggaho. Upacārappanāvahāya asubhabhāvanāya anuyuñjanā asubhabhāvanānuyogo. ‘‘Bhojane mattaññuno mitāhārassa thinamiddhābhibhavābhāvā otāraṃ alabhamāno kāmacchando pahīyatī’’ti vadanti, ayameva ca attho niddesepi vuccati. Yo pana bhojanassa paṭikkūlataṃ, tabbipariṇāmassa tadādhārassa tassa ca upanissayabhūtassa ativiya jegucchataṃ, kāyassa ca āhāraṭṭhitikattaṃ sammadeva jānāti, so sabbaso bhojane pamāṇassa jānanena bhojanemattaññū nāma. Tādisassa hi kāmacchando pahīyateva.

于十一种不净中，领受其厌逆之相，或以能令取相(uggahanimitta)生起的方式去行持，即是“不净相之领受”(asubhanimittassa uggaho)。为达近行定与安止定而勤修不净观，即是“修习不净观”(asubhabhāvanānuyogo)。有人说：“饮食知量、食有所节者，昏沉睡眠无机可乘，欲贪即被舍弃。”此义亦见于《解释》(Niddesa)。若人如实了知食物的厌逆性，其消化过程、其容器（身体）、其所依（四大）的极度可厌性，以及身体依赖食物而存续，此人因完全了知食物之量，故名“饮食知量者”。对于这样的人，欲贪确实会被舍弃。

Asubhakammikatissatthero dantaṭṭhidassāvī. Pahīnassāti vikkhambhanavasena pahīnassa. Ito paresupi evarūpesu ṭhānesu eseva nayo. Abhidhammapariyāyena (dha. sa. 1159, 1503) sabbopi lobho kāmacchandanīvaraṇanti āha ‘‘arahattamaggenā’’ti.

修不净业处的帝沙（Tissa）长老看见了牙骨。“已断除”(pahīnassa)指以镇伏的方式断除。此后类似之处，准此要理。依《阿毗达摩》(Abhidhamma)的论述（《法集论》Dhs. 1159, 1503），一切贪(lobha)皆是欲贪盖，（究竟的断除）如（经中）所说，是“以阿罗汉道”。

Paṭighampi purimuppannaṃ paṭighanimittaṃ parato uppajjanakassa paṭighassa kāraṇanti katvā.

（嗔恚相也是如此，）因为先前生起的嗔恚相，是后来生起的嗔恚的因缘。

Mejjati siniyhatīti mitto, hitesī puggalo, tasmiṃ mitte bhavā, mittassa vā esāti mettā, hitesitā, tassā mettāya. Appanāpi upacāropi vaṭṭati sādhāraṇavacanabhāvato. ‘‘Cetovimuttī’’ti vutte appanāva vaṭṭati appanaṃ appattāya paṭipakkhato suṭṭhu muccanassa abhāvato. Tanti yonisomanasikāraṃ. Tatthāti mettāya. Bahulaṃ pavattayatoti bahulīkāravato.

润泽、喜爱者是为“友”(mitto)，即有益于人的个体。于友而有，或为友所有，是为“慈”(mettā)，即利益之心。对于此慈，（修习至）安止定或近行定皆可，因其为通用语。但当说“心解脱”(cetovimutti)时，则只适用于安止定，因为未达安止定者，无法从其对治法中完全解脱。“彼”(taṃ)指如理作意。“于此”(tattha)指于慈心中。“令其多生起”指多多修习。

Sattesu [Pg.317] mettāyanassa hitūpasaṃhārassa uppādanaṃ pavattanaṃ mettānimittassa uggaho, paṭhamuppanno mettāmanasikāro parato uppajjanakassa kāraṇabhāvato mettāmanasikārova mettānimittaṃ. Kammameva sakaṃ etesanti kammassakā, sattā, tabbhāvo kammassakatā, kammadāyādatā. Dosamettāsu yāthāvato ādīnavānisaṃsānaṃ paṭisaṅkhānaṃ vīmaṃsā idha paṭisaṅkhānaṃ. Mettāvihārikalyāṇamittavantatā idha kalyāṇamittatā. Odissakaanodissakadisāpharaṇānanti (odhisakaanodhisakadisāpharaṇānaṃ ma. ni. aṭṭha. 1.115) attaatipiyasahāyamajjhattaverivasena odissakatā, sīmāsambhede kate anodissakatā. Ekādidisāpharaṇavasena disāpharaṇatā mettāya uggahaṇe veditabbā. Vihāraracchāgāmādivasena vā odissakadisāpharaṇaṃ. Vihārādiuddesarahitaṃ puratthimādidisāvasena anodissakadisāpharaṇanti evaṃ dvidhā uggahaṇaṃ sandhāya ‘‘odissakaanodissakadisāpharaṇāna’’nti vuttaṃ. Uggahoti ca yāva upacārā daṭṭhabbo. Uggahitāya āsevanā bhāvanā. Tattha sabbe sattā, pāṇā, bhūtā, puggalā, attabhāvapariyāpannāti etesaṃ vasena pañcavidhā, ekekasmiṃ averā hontu, abyāpajjhā, anīghā, sukhī attānaṃ pariharantūti catudhā pavattito vīsatividhā anodissakapharaṇā mettā. Sabbā itthiyo, purisā, ariyā, anariyā, devā, manussā, vinipātikāti sattodhikaraṇavasena pavattā sattavidhā, aṭṭhavīsati vidhā vā, dasahi disāhi disodhikaraṇavasena pavattā dasavidhā, ekekāya vā disāya sattādiitthādiaverādibhedena asītādhikacatusatappabhedā ca odhiso pharaṇā veditabbā.

对众生发起慈爱、带来利益，令此心生起并持续，即是“慈心相之领受”(mettānimittassa uggaho)。最初生起的慈心作意，因是后来生起之慈心作意的因，故此慈心作意本身即是慈心相。众生是“业为己有者”(kammassakā)，即业是他们自己的；此状态即是“业所有”(kammassakatā)或“业继承”(kammadāyādatā)。如实思择、审察嗔与慈的过患及功德，即是此处的“思择”(paṭisaṅkhānaṃ)。拥有安住于慈的善友，即是此处的“善友谊”(kalyāṇamittatā)。关于“有指遍满”(odissakapharaṇa)与“无指遍满”(anodissakapharaṇa)（如《中部注》MN-a 1.115所说）：依自己、极爱之人、朋友、中立者、怨敌而作区别，是为“有指”；破除此界限，是为“无指”。依单一等方向遍满，是为“方向遍满”(disāpharaṇa)。或依寺院、街道、村落等特定范围，是为“有指遍满”；不指定寺院等，而依东方等方向，是为“无指遍满”。针对这两种领受方式，故说“有指与无指遍满”。“领受”(uggaho)当知是直至近行定。对已领受（之相）的串习即是“修习”(bhāvanā)。其中，依“一切有情、生类、众生、个人、有自体者”这五种对象，各以“愿他们无怨、无害、无恼、安乐地护持自己”四句祝愿，成二十种“无指遍满”慈心。依“一切女人、男人、圣者、非圣者、天、人、堕恶趣者”这七种对象，成七种或二十八种（7×4）“有指遍满”。依十方，成十种“方向遍满”。当知，每一方又可依“众生等”、“女人等”、“无怨等”的差别，而有四百八十种有指遍满。

Yena ayonisomanasikārena aratiādikāni uppajjanti, so aratiādīsu ayonisomanasikāro. Tena nipphādetabbe hi idaṃ bhummaṃ. Esa nayo ito paresupi. Ukkaṇṭhitā pantasenāsanesu, adhikusaladhammesu ca uppajjanabhāvariñcanā. Kāyavinamanāti karajakāyassa virūpenākārena namanā. Līnākāroti saṅkocāpatti.

由何种不如理作意而生起不乐等，彼即是于不乐等的不如理作意。此处的方位格（第七格）用于指示由其所产生之法。此理亦适用于其他情况。“厌倦”(ukkaṇṭhitā)指于偏僻住处及于增上善法中，舍离生起之心。“身体蜷曲”(kāyavinamana)指身体以不自然的方式弯曲。“萎靡之状”(līnākāra)指陷入收缩状态。

Kusaladhammapaṭipattiyā paṭṭhapanasabhāvatāya, tappaṭipakkhānaṃ visosanasabhāvatāya ca ārambhadhātuādito pavattavīriyanti āha ‘‘paṭhamārambhavīriya’’nti. Yasmā paṭhamārambhamattassa kosajjavidhamanaṃ, thāmagamanañca [Pg.318] natthi, tasmā vuttaṃ ‘‘kosajjato nikkhantatāya tato balavatara’’nti. Yasmā pana aparāparuppattiyā laddhāsevanaṃ uparūpari visesaṃ āvahantaṃ ativiya thāmagatameva hoti, tasmā vuttaṃ ‘‘paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavatara’’nti.

因其具有建立善法行持、干竭其对治法的自性，故从发勤界等生起的精进，被称为“初发精进”。因为仅仅初发精进，尚不能驱除懈怠、增长力量，所以说（第二种精进）“因出离懈怠而比前者更强”。又因其通过一次次生起而得到串习，能带来更高层次的殊胜，变得极为稳固，所以说（第三种精进）“因不断踏上更高阶位而比前者更强”。

Atibhojane nimittaggāhoti atibhojane thinamiddhassa nimittaggāho, ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ hoti, ettake na hotīti thinamiddhassa kāraṇākāraṇagāho hotīti attho. Byatirekavasena cetaṃ vuttaṃ, tasmā ‘‘ettake bhutte taṃ bhojanaṃ thinamiddhassa kāraṇaṃ na hotī’’ti bhojane mattaññutā ca atthato dassitāti daṭṭhabbaṃ. Tenāha ‘‘catupañca…pe… na hotī’’ti. Divā sūriyālokanti divā gahitanimittaṃ sūriyālokaṃ rattiyaṃ manasi karontassāpīti evamettha attho veditabbo. Dhutaṅgānaṃ vīriyanissitattā vuttaṃ ‘‘dhutaṅganissitasappāyakathāyapī’’ti.

于过度饮食中取相，是指于过度饮食时，取昏沉睡眠之相；食至如此量，此食则为昏沉睡眠之因，食未至如此量，则不为因，此即是取昏沉睡眠之因与非因的意思。此乃从反面而言，是故，“食至如此量，此食则不为昏沉睡眠之因”，当知此句实则显示了于食知量。是故说“四五口……乃至……不为因”。“白日之光明”，是指于白日所取之光明相，即便于夜间作意，亦应如是理解。因头陀支依止精进，故说“亦于依止头陀支之适宜论”。

Kukkuccampi katākatānusocanavasena pavattamānaṃ cetaso avūpasamāvahatāya uddhaccena samānalakkhaṇamevāti ‘‘avūpasamo nāma avūpasantākāro, uddhaccakukkuccamevetaṃ atthato’’ti vuttaṃ.

恶作(kukkucca)亦因追悔已作与未作之事而生起，带来心之不寂静，故其特征与掉举相同。是故说：“不寂静，名为不寂静之状态，此实为掉举、恶作。”

Bahussutassa ganthato, atthato ca suttādīni vicārentassa tabbahulavihārino atthavedādipaṭilābhasabbhāvato vikkhepo na hotīti, yathāvidhipaṭipattiyā, yathānurūpapatikārappavattiyā ca katākatānusocanañca na hotīti ‘‘bāhusaccenapi…pe… uddhaccakukkuccaṃ pahīyatī’’ti āha. Yadaggena bāhusaccena uddhaccakukkuccaṃ pahīyati, tadaggena paripucchakatāvinayapakataññutāhipi taṃ pahīyatīti daṭṭhabbaṃ. Vuddhasevitā ca vuddhasīlitaṃ āvahatīti cetovūpasamakarattā uddhaccakukkuccappahānakārī vuttā. Vuddhattaṃ pana anapekkhitvā kukkuccavinodakā vinayadharā kalyāṇamittā vuttāti daṭṭhabbā. Vikkhepo ca pabbajitānaṃ yebhuyyena kukkuccahetuko hotīti ‘‘kappiyākappiyaparipucchābahulassā’’tiādinā vinayanayeneva paripucchakatādayo niddiṭṭhā. Pahīne uddhaccakukkucceti niddhāraṇe bhummaṃ. Kukkuccassa domanassasahagatattā anāgāmimaggena āyatiṃ anuppādo vutto.

多闻者从文、从义思择经等，因多住于此，能得义、法等成就，故无散乱；又因如法而行、如理对治，故亦无追悔已作未作之事。是故说“以多闻……乃至……掉举、恶作得以断除”。当知，以多闻为首能断除掉举、恶作，亦以善问、精通律为首能断除之。亲近长老能带来长老之行仪，因能令心寂静，故说为断除掉举、恶作之因。又当知，不顾年岁，能除恶作之持律者、善友亦如是说。出家者之散乱，大抵因恶作而起，故以“多问适宜不适宜”等句，依律之理则，指示了善问等。“于掉举、恶作已断除时”，此为决断之依主格。因恶作与忧俱行，故说以不还道，于未来不生。

Tiṭṭhati [Pg.319] pavattati etthāti ṭhānīyā vicikicchāya ṭhānīyā vicikicchāṭhānīyā, vicikicchāya kāraṇabhūtā dhammā, tiṭṭhatīti vā ṭhānīyā, vicikicchā ṭhānīyā etissāti vicikicchāṭhānīyā, atthato vicikicchā eva. Sā hi purimuppannā parato uppajjanakavicikicchāya sabhāgahetutāya asādhāraṇaṃ kāraṇaṃ.

于此住立、转起，故为“处”(ṭhānīyā)；疑惑之“处”，即“疑惑处”(vicikicchāṭhānīyā)，乃为疑惑之因的诸法。或，于此住立，故为“处”；或，疑惑以此为处，故为“疑惑处”，实则即是疑惑。盖先前生起之疑惑，为后生疑惑之同分因，故为不共因。

Kusalākusalāti kosallasambhūtaṭṭhena kusalā, tappaṭipakkhato akusalā. Ye akusalā, te sāvajjā, asevitabbā, hīnā ca. Ye kusalā, te anavajjā, sevitabbā, paṇītā ca. Kusalā vā hīnehi chandādīhi āraddhā hīnā, paṇītehi paṇītā. Kaṇhāti kāḷakā cittassa apabhassarabhāvakaraṇā. Sukkāti odātā cittassa pabhassarabhāvakaraṇā. Kaṇhābhijātihetuto vā kaṇhā. Sukkābhijātihetuto sukkā. Te eva sappaṭibhāgā. Kaṇhā hi ujuvipaccanīkatāya sukkasappaṭibhāgā, tathā sukkāpi itarehi. Atha vā kaṇhasukkā ca sappaṭibhāgā ca kaṇhasukkasappaṭibhāgā. Sukhā hi vedanā dukkhāya vedanāya sappaṭibhāgā, dukkhā ca vedanā sukhāya vedanāya sappaṭibhāgāti.

善与不善：由善巧而生，故为善；与此相违，故为不善。不善者，为有过、不应行、卑劣。善者，为无过、应行、胜妙。善法若由卑劣之欲等而起，则为卑劣；由胜妙者而起，则为胜妙。“黑”(kaṇha)，因令心不光明，故为黑。“白”(sukka)，因令心光明，故为白。或因黑生起之故为黑，因白生起之故为白。此二者即为有对。黑法因直接与白法相违，故为白法之有对；白法亦如是，与彼（黑法）为有对。或，黑、白及有对，即“黑白有对”。譬如乐受与苦受为有对，苦受亦与乐受为有对。

Kāmaṃ bāhusaccaparipucchakatāhi sabbāpi aṭṭhavatthukā vicikicchā pahīyati, tathāpi ratanattayavicikicchāmūlikā sesavicikicchāti katvā āha ‘‘tīṇi ratanāni ārabbhā’’ti. Ratanattayaguṇāvabodhe ‘‘satthari kaṅkhatī’’tiādi (dha. sa. 1008, 1123, 1167, 1241, 1263, 1270; vibha. 915) vicikicchāya asambhavoti. Vinaye pakataññutā ‘‘sikkhāya kaṅkhatī’’ti vuttāya vicikicchāya pahānaṃ karotīti āha ‘‘vinaye ciṇṇavasībhāvassāpī’’ti. Okappaniyasaddhāsaṅkhātaadhimokkhabahulassāti saddheyyavatthuno anupavisanasaddhāsaṅkhātaadhimokkhena adhimuccanabahulassa, adhimuccanañca adhimokkhuppādanamevāti daṭṭhabbaṃ, saddhāya vā ninnapoṇatāadhimutti adhimokkho.

诚然，以多闻、善问能断除一切八事疑惑，然以于三宝之疑为其余疑惑之根本，故说“缘于三宝”。于三宝之德已觉了者，“于导师有疑”等疑惑则无由生起。于律熟悉者，能断除所说“于学处有疑”之疑惑，故说“亦于律行得自在者”。“多有信解者”，是指于可信之事，以名为“信入之信”的胜解而多胜解者。当知，胜解即是胜解之生起。或，于信，心之低倾、倾向即为信可、胜解。

Samudayavayāti samudayavayadhammā. Subhanimittaasubhanimittādīsūti ‘‘subhanimittādīsu asubhanimittādīsū’’ti ādi-saddo paccekaṃ yojetabbo. Tattha paṭhamena ādi-saddena paṭighanimittādīnaṃ saṅgaho, dutiyenamettācetovimuttiādīnaṃ. Sesamettha yaṃ vattabbaṃ, taṃ vuttanayameva.

“集灭”者，即集灭之法。“于净相、不净相等中”，此中“等”字应各别连接，即“于净相等中”、“于不净相等中”。其中，第一“等”字摄“瞋恚相等”，第二“等”字摄“慈心解脱等”。此处其余应说者，如已说之理。

Nīvaraṇapabbavaṇṇanā niṭṭhitā.

盖品释义终。

Khandhapabbavaṇṇanā

蕴品释义

383. Upādānehi [Pg.320] ārammaṇakaraṇādivasena upādātabbā vā khandhā upādānakkhandhā.

383. 诸蕴，或因诸取而为所缘等，或因其为所取，故为取蕴。

Iti rūpanti ettha iti-saddo idaṃ-saddena samānatthoti adhippāyenāha ‘‘idaṃ rūpa’’nti. Tayidaṃ sarūpaggahaṇabhāvato anavasesapariyādānaṃ hotīti āha ‘‘ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthī’’ti. Itīti vā pakāratthe nipāto, tasmā ‘‘iti rūpa’’nti iminā bhūtupādādivasena yattako rūpassa pabhedo, tena saddhiṃ rūpaṃ anavasesato pariyādiyitvā dasseti. Sabhāvatoti ruppanasabhāvato, cakkhādivaṇṇādisabhāvato ca. Vedanādīsupīti ettha ‘‘ayaṃ vedanā, ettakā vedanā, na ito paraṃ vedanā atthīti sabhāvato vedanaṃ pajānātī’’tiādinā, sabhāvatoti ca ‘‘anubhavanasabhāvato, sātādisabhāvato cā’’ti evamādinā yojetabbaṃ. Sesaṃ vuttanayattā suviññeyyameva.

于“如是色”中，“如是”(iti)一词与“此”(idaṃ)一词同义，意指“此是色”。此乃因把握其自相而无遗漏地遍取，故说“色唯有此，更无余色”。或，“如是”为表类别之虚词，故以“如是色”，依大种、所造色等方式，将色之一切差别，毫无遗漏地总括而显示。“由自性”者，即由变坏之自性，及眼等、色等之自性。于受等亦然，应以“此是受，受唯有此，更无余受，如是由自性了知受”等，及以“由自性”者，即“由感受之自性，及乐等之自性”等方式连接。余者如已说之理，易于了知。

Khandhapabbavaṇṇanā niṭṭhitā.

蕴品释义终。

Āyatanapabbavaṇṇanā

处品释义

384. Chasu ajjhattikabāhiresūti ‘‘chasu ajjhattikesu chasu bāhiresū’’ti ‘‘chasū’’ti padaṃ paccekaṃ yojetabbaṃ. Kasmā panetāni ubhayāni chaḷeva vuttāni? Chaviññāṇakāyuppattidvārārammaṇavavatthānato. Cakkhuviññāṇavīthiyā pariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva ca ārammaṇaṃ, tathā itarāni itaresaṃ, chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadeso uppattidvāraṃ, asādhāraṇañca dhammāyatanaṃ ārammaṇaṃ. Cakkhatīti cakkhu, rūpaṃ assādeti, vibhāveti cāti attho. Suṇātīti sotaṃ. Ghāyatīti ghānaṃ. Jīvitanimittatāya raso jīvitaṃ, taṃ jīvitaṃ avhāyatīti jivhā. Kucchitānaṃ sāsavadhammānaṃ āyo uppattidesoti kāyo. Munāti ārammaṇaṃ vijānātīti mano. Rūpayati vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti rūpaṃ. Sappati attano paccayehi harīyati sotaviññeyyabhāvaṃ gamīyatīti saddo. Gandhayati attano vatthuṃ sūcetīti gandho[Pg.321]. Rasanti taṃ sattā assādentīti raso. Phusīyatīti phoṭṭhabbaṃ. Attano sabhāvaṃ dhārentīti dhammā. Sabbāni pana āyānaṃ tananādiatthena āyatanāni. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. 2.510, 511, 512; visuddhi. ṭī. 2.510) vuttanayeneva veditabbo.

384. 于六内六外处中，是“于六内处、于六外处”，“六”一词应分别连结。为何此二者皆说为六？因为确立了六识身的生起之门与所缘。属于眼识流转过程的识身，眼处即是其生起之门，色处即是其所缘，其余亦复如是。至于第六个（意识），则以名为有分意(bhavaṅgamana)的意处的一部分为生起之门，以及不共的法处为所缘。“见”，是为眼(cakkhu)，其义为：体验色、分别色。“听”，是为耳(sota)。“嗅”，是为鼻(ghāna)。味是生命之因，故为生命(jīvita)；体验该生命，是为舌(jivhā)。诸有漏的鄙劣法之生起处，是为身(kāyo)。“思量”，即了知所缘，是为意(mano)。显现颜色变化、表明内心状态，是为色(rūpaṃ)。随其因而被运载、被耳识所识知，是为声(saddo)。能显示其所依之物，是为香(gandho)。众生品尝它，是为味(raso)。被触，是为触(phoṭṭhabbaṃ)。任持自性，是为法(dhammā)。而一切法，因有扩展等义，故为处(āyatanāni)。此处为简说，详说当依《清净道论释义》(Visuddhimaggasaṃvaṇṇanā)中所说之理而知。

Cakkhuñca pajānātīti (dī. ni. 2.384; ma. ni. 1.117) ettha cakkhu nāma pasādacakkhu, na sasambhāracakkhu, nāpi dibbacakkhuādikanti āha cakkhupasādanti. Yaṃ sandhāya vuttaṃ ‘‘yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo’’ti. (Dha. sa. 596) ca-saddo vakkhamānatthasamuccayattho. Yāthāvasarasalakkhaṇavasenāti aviparītassa attano rasassa ceva lakkhaṇassa ca vasena, rūpesu āviñchanakiccassa ceva rūpābhighātārahabhūtapasādalakkhaṇassa ca daṭṭhukāmatānidānakammasamuṭṭhānabhūtapasādalakkhaṇassa ca vasenāti attho. Atha vā yāthāvasarasalakkhaṇavasenāti yāthāvasarasavasena ceva lakkhaṇavasena ca, yāthāvasarasoti ca aviparītasabhāvo veditabbo. So hi rasīyati aviraddhapaṭivedhavasena assādīyati ramīyatīti ‘‘raso’’ti vuccati, tasmā salakkhaṇavasenāti vuttaṃ hoti. Lakkhaṇavasenāti aniccādisāmaññalakkhaṇavasena.

在“了知眼”(Cakkhuñca pajānāti)（长部2.384；中部1.117）中，此处的眼，是指净色眼(pasādacakkhu)，而非扶尘眼(sasambhāracakkhu)，亦非天眼(dibbacakkhu)等，故说“眼净色”。就此而说：“眼者，乃缘于四大种之净色。”(《法集论》596)。ca字是为了总集将说之义。“依如实作用与自相”(Yāthāvasarasalakkhaṇavasenā)者，其义为：依其自身不颠倒的作用与相，即于色中牵引的作用，以及堪为色所撞击之净色的相，和以见欲为缘、由业而生之净色的相。或者，“依如实作用与自相”是依如实作用及依相。其中，“如实作用”(yāthāvaraso)当知为不颠倒之自性。彼以无谬之通达而被体验、享受、喜爱，故名为“作用”(raso)，因此说“依自相”。“依相”(Lakkhaṇavasena)是依无常等共相。

‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādīsu (ma. ni. 1.204, 400; ma. ni. 3.421, 425, 426; saṃ. ni. 2.43, 45; 2.4.60) samuditāniyeva rūpāyatanāni cakkhuviññāṇuppattihetu, na visuṃ visunti imassa atthassa jotanatthaṃ ‘‘rūpe cā’’ti puthuvacanaggahaṇaṃ, tāya eva ca desanāgatiyā kāmaṃ idhāpi ‘‘rūpe ca pajānātī’’ti vuttaṃ, rūpabhāvasāmaññena pana sabbaṃ ekajjhaṃ gahetvā bahiddhā catusamuṭṭhānikarūpañcāti ekavacanavasena attho. Sarasalakkhaṇa vasenāti cakkhuviññāṇassa visayabhāvakiccassa vasena ceva cakkhupaṭihananalakkhaṇassa vasena cāti yojetabbaṃ.

在“缘于眼及诸色，眼识生起”(Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa)（中部1.204, 400; 3.421, 425, 426; 相应部2.43, 45; 2.4.60）等经文中，是聚集的色处为眼识生起之因，而非各自分离的。为阐明此义，故取复数说为“及诸色”(rūpe ca)。依此同样的说示方式，此处亦可说“了知诸色”(rūpe ca pajānāti)。然而，应以色的共通性，总括一切外在的四因所生色为一，依单数而解其义。“依作用与自相”(Sarasalakkhaṇavasenā)，应连结为：依其作为眼识所缘的作用，以及依其撞击眼之相。

Ubhayaṃ paṭiccāti cakkhuṃ upanissayapaccayavasena paccayabhūtaṃ, rūpe ārammaṇādhipatiārammaṇūpanissayavasena paccayabhūte ca paṭicca. Kāmaṃ ayaṃ suttantasaṃvaṇṇanā, nippariyāyakathā nāma abhidhammasannissitā evāti abhidhammanayeneva saṃyojanāni dassento ‘‘kāmarāga…pe… avijjāsaṃyojana’’nti [Pg.322] āha. Tattha kāmesu rāgo, kāmo ca so rāgo cāti vā kāmarāgo. So eva bandhanaṭṭhena saṃyojanaṃ. Ayañhi yassa saṃvijjati, taṃ puggalaṃ vaṭṭasmiṃ saṃyojeti bandhati iti dukkhena sattaṃ, bhavādike vā bhavantarādīhi, kammunā vā vipākaṃ saṃyojeti bandhatīti saṃyojanaṃ. Evaṃ paṭighasaṃyojaṃādīnampi yathārahamattho vattabbo. Sarasalakkhaṇavasenāti ettha pana sattassa vaṭṭato anissajjanasaṅkhātassa attano kiccassa ceva yathāvuttabandhanasaṅkhātassa lakkhaṇassa ca vasenāti yojetabbaṃ.

“缘于二者”(Ubhayaṃ paṭicca)是：缘于作为亲依止缘(upanissayapaccaya)的眼，以及缘于作为所缘、增上、所缘亲依止缘的色。此诚然是经的释义(suttantasaṃvaṇṇanā)，但无不了义之说必依于阿毗达摩(abhidhamma)。因此，为依阿毗达摩之理显示诸结，而说“欲贪结……乃至……无明结”。其中，于诸欲中之贪，或欲即是贪，是为欲贪。彼以系缚义为结。此结若存于某个人(puggala)，则将其系缚于轮回中；或系缚有情于苦，或系缚此有于他有等，或系缚业于果报，故名为结。如是，瞋恚结等亦应随其理而知其义。至于“依作用与自相”(Sarasalakkhaṇavasenāti)，此处应连结为：依其不令有情脱离轮回之作用，以及依其如前所述之系缚的相。

Bhavassādadiṭṭhissādanivattanatthaṃ kāmassādaggahaṇaṃ. Assādayatoti abhiramantassa. Abhinandatoti sappītikataṇhāvasena nandantassa. Padadvayenāpi balavato kāmarāgassa paccayabhūtā kāmarāguppatti vuttā. Esa nayo sesesupi. Aniṭṭhārammaṇeti ettha ‘‘āpāthagate’’ti vibhattivipariṇāmanavasena ‘‘āpāthagata’’nti padaṃ ānetvā sambandhitabbaṃ. Etaṃ ārammaṇanti etaṃ evaṃsukhumaṃ evaṃdubbibhāgaṃ ārammaṇaṃ. ‘‘Niccaṃ dhuva’’nti idaṃ nidassanamattaṃ. ‘‘Ucchijjissati vinassissatīti gaṇhato’’ti evamādīnampi saṅgaho icchitabbo. Paṭhamāya sakkāyadiṭṭhiyā anurodhavasena ‘‘satto nu kho’’ti, itarāya anurodhavasena ‘‘sattassa nu kho’’ti vicikicchato. Attattaniyādigāhānugatā hi vicikicchā diṭṭhiyā asati abhāvato. Bhavaṃ patthentassāti ‘‘īdise sampattibhave yasmā amhākaṃ idaṃ iṭṭhaṃ rūpārammaṇaṃ sulabhaṃ jātaṃ, tasmā āyatimpi ediso, ito vā uttaritaro sampattibhavo bhaveyyā’’ti bhavaṃ nikāmentassa. Evarūpanti evarūpaṃ rūpaṃ. Taṃsadise hi tabbohāravasenevaṃ vuttaṃ. Bhavati hi taṃsadisesu tabbohāro yathā ‘‘sā eva tittirī, tāni eva osadhānī’’ti. Usūyatoti usūyaṃ issaṃ uppādayato. Aññassa maccharāyatoti aññena asādhāraṇabhāvakaraṇena macchariyaṃ karoto. Sabbeheva yathāvuttehi navahi saṃyojanehi.

为去除对有味之见的享受，故取欲味。“享受者”(Assādayato)是乐于此者。“欢喜者”(Abhinandato)是依有喜之爱而喜者。此二词说明了作为强力欲贪之缘的欲贪之生起。其余亦是此理。于“于不喜所缘”(Aniṭṭhārammaṇeti)中，应通过转变格，引来“已入现行”(āpāthagataṃ)一词并与之连结。“此所缘”(Etaṃ ārammaṇaṃ)是此如是微细、如是难辨之所缘。“常、恒”仅为例示，亦应包含执取“将断灭、将消亡”等见者。随顺于第一种萨迦耶见(sakkāyadiṭṭhi)而疑“实有有情耶？”，随顺于另一种而疑“实有有情之我耶？”。因为疑是随我、我所等执取而有，无见则无。“希求有者”(Bhavaṃ patthentassā)是：“于此等成就之有中，因我等易得此可意色所缘，故于未来亦愿有如是或更胜之成就之有”，如是希求有者。“如是色”(Evarūpan)指如是之色。于相似者中，依其称呼而如是说。譬如说“彼即是鹧鸪(tittirī)，此即是草药(osadhāni)”。“嫉妒”(Usūyato)是生起嫉妒、嫉羡。“于他者悭吝”(Aññassa maccharāyato)是以不令与他者共通之心行悭吝。由所有如是所说之九结。

Tañca kāraṇanti subhanimittapaṭighanimittādivibhāgaṃ iṭṭhāniṭṭhādirūpārammaṇañceva tajjāyonisomanasikārañcāti tassa tassa saṃyojanassa kāraṇaṃ. Avikkhambhitāsamūhatabhūmiladdhuppannaṃ taṃ sandhāya ‘‘appahīnaṭṭhena uppannassā’’ti vuttaṃ. Vattamānuppannatā samudācāraggahaṇeneva gahitā. Yena kāraṇenāti yena vipassanāsamathabhāvanāsaṅkhātena kāraṇena[Pg.323]. Tañhi tassa tadaṅgavasena ceva vikkhambhanavasena ca pahānakāraṇaṃ. Issāmacchariyānaṃ apāyagamanīyatāya paṭhamamaggavajjhatā vuttā. Yadi evaṃ ‘‘tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’ti (a. ni. 4.241) suttapadaṃ kathanti? Taṃ suttantapariyāyena vuttaṃ. Yathānulomasāsanā hi suttantadesanā, ayaṃ pana abhidhammanayena saṃvaṇṇanāti nāyaṃ dosoti. Oḷārikassāti thūlassa, yato abhiṇhasamuppattipariyuṭṭhānatibbatāva hoti. Aṇusahagatassāti vuttappakārābhāvena aṇubhāvaṃ sukhumabhāvaṃ gatassa. Uddhaccasaṃyojanassapettha anuppādo vuttoyevāti daṭṭhabbo yathāvuttasaṃyojanehi avinābhāvato. Ekatthatāya sotādīnaṃ sabhāvasarasalakkhaṇavasena pajānanā, tappaccayānaṃ saṃyojanānaṃ uppādādipajānanā ca vuttanayeneva veditabbāti dassento ‘‘eseva nayo’’ti atidisati.

那原因是指对净相、瞋恚相等(subhanimitta-paṭighanimitta-ādi)的分别，以及可爱与不可爱等色所缘，以及与之相应的如理作意，这些都是各种结的原因。未被镇伏、未被根除而生起的结，是指“以未断除的状态生起”。现时生起的状态已由现行所摄。由于什么原因呢？由于被称为观(vipassanā)与止(samatha)的修习。因为这正是以对治分及镇伏的方式断除结的原因。嫉妒与悭吝因其会导致堕入恶趣，故说为初道所断除。若如此，则“三结灭尽，故名为入流”的经句该如何解释？那是依经藏传统所说。因为经藏教说是随顺次第而说，而此处则是依阿毗达摩(abhidhamma)的方式进行阐释，故无此过失。粗重的结是指因其频繁生起、强烈缠绕而显得粗显。微细随行的结则因其表现形态微弱而性质细微。此处掉举结的不生起，亦应如前说诸结必然伴随之理可知。在同一义理中，对于耳根等的自性、作用、特征的认知，以及由此为缘诸结的生起等认知，皆应依前述方法理解。为显明此理，故说“此即是方法”。

Attano vā dhammesūti attano ajjhattikāyatanadhammesu, attano ubhayadhammesu vā. Imasmiṃ pakkhe ajjhattikāyatanapariggaṇhanenāti ajjhattikāyatanapariggaṇhanamukhenāti attho. Evañca anavasesato saparasantānesu āyatanānaṃ pariggaho siddho hoti. Parassa vā dhammesūti etthāpi eseva nayo. Rūpāyatanassāti aḍḍhekādasappabhedassa rūpasabhāvassa āyatanassa rūpakkhandhe ‘‘vuttanayena nīharitabbo’’ti ānetvā sambandhitabbaṃ. Sesakkhandhesūti vedanāsaññāsaṅkhārakkhandhesu. Vuttanayenāti iminā atidesena rūpakkhandhe ‘‘āhārasamudayā’’ti viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti sesakhandhesu ‘‘phassasamudayā’’ti imaṃ visesaṃ vibhāveti, itaraṃ pana sabbattha samānanti khandhapabbe viya āyatanapabbepi lokuttaranivattanaṃ pāḷiyaṃ gahitaṃ natthīti vuttaṃ ‘‘lokuttaradhammā na gahetabbā’’ti. Sesaṃ vuttanayameva.

于己法者，即于自身内处之法，或于自身内外二种法。在此方面，“摄持内处”，意为通过摄持内处。这样就能毫无遗漏地摄持自他相续中的诸处。于他法者，此处方法也相同。“色处”是指具有十处半差别的色法自性之处，应在色蕴中“以之前所说的方法提取出来”并关联说明。其余的蕴，是指受蕴、想蕴和行蕴。通过“所述方法”这句话，用类比的方式，表明色蕴是“由食集起”，识蕴是“由名色集起”，其余蕴是“由触集起”的这种差别，而其他方面则普遍相同。正如蕴品一样，处品中也没有包含关于出世间还灭的内容，因此说“不应摄取出世间法”。其余内容都和前面所说的一样。

Āyatanapabbavaṇṇanā niṭṭhitā.

处品释义终。

Bojjhaṅgapabbavaṇṇanā

觉支品释义

385. Bujjhanakasattassāti kilesaniddāya paṭibujjhanakasattassa, ariyasaccānaṃ vā paṭivijjhanakasattassa. Aṅgesūti kāraṇesu, avayavesu vā[Pg.324]. Udayavayañāṇuppattito paṭṭhāya sambodhipaṭipadāyaṃ ṭhito nāma hotīti āha ‘‘āraddhavipassakato paṭṭhāya yogāvacaroti sambodhī’’ti. Suttantadesanā nāma pariyāyakathā, ayañca satipaṭṭhānadesanā lokiyamaggavasena pavattāti vuttaṃ ‘‘yogāvacaroti sambodhī’’ti, aññathā ‘‘ariyasāvako’’ti vadeyya.

385. 觉醒者是指从烦恼的睡眠中觉醒的人，或者能够彻见圣谛的人。“于诸支分中”是指在各种原因或组成部分中。从生起观照生灭的智慧开始，他就安住于通往觉悟的道路上，所以说“从发起观(vipassanā)的人开始，修行者就趋向觉悟”。经藏的教说就是方便善巧的解说，而这念住的教导是依世间道而运行的，所以说“修行者趋向觉悟”，否则就应该说“圣弟子”了。

‘‘Satisambojjhaṅgaṭṭhānīyā’’ti padassa attho ‘‘vicikicchāṭṭhānīyā’’ti ettha vuttanayena veditabbo. Tanti yonisomanasikāraṃ. Tatthāti satiyaṃ, nipphādetabbe cetaṃ bhummaṃ.

“念觉支之基础”(Satisambojjhaṅgaṭṭhānīyā)一词的含义，应如“疑之基础”(vicikicchāṭṭhānīyā)一词所说的那样理解。那（基础）就是如理作意。“于此”(tattha)是指“于念”(satiyaṃ)，这是就所应成就者而言的处格用法。

Sati ca sampajaññañca satisampajaññaṃ. Atha vā satippadhānaṃ abhikkantādisātthakabhāvapariggaṇhanañāṇaṃ satisampajaññaṃ. Taṃ sabbattha satokārībhāvāvahattā satisambojjhaṅgassa uppādāya hoti. Yathā paccanīkadhammappahānaṃ, anurūpadhammasevanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavivajjanā, satokārīpuggalasevanā, tattha ca yuttappayuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti ‘‘satisampajañña’’ntiādinā. Tissadattatthero nāma, yo bodhimaṇḍe suvaṇṇasalākaṃ gahetvā ‘‘aṭṭhārasasu bhāsāsu katarabhāsāya dhammaṃ kathemī’’ti parisaṃ pavāresi. Abhayattheroti dattābhayattheramāha.

念与正知即是念正知。或者说，以念为主，能把握前进等行为之有益性的智慧，是为念正知。此念正知在一切处都能引发有念的行为，因此是念觉支生起的原因。如同舍弃违逆之法、亲近随顺之法能令未生之善法生起，同样的，远离无念之人、亲近有念之人，并且在其中如理地实践，就是念觉支生起的原因，此义由“念正知”等句显示。帝萨达多(Tissadatta)长老，就是在菩提树下拿着金针，然后向大众宣告：“在十八种语言中，我应当用哪种语言说法？”无畏长老指的是达多无畏长老(Dattābhaya Thera)。

Dhammānaṃ, dhammesu vā vicayo dhammavicayo, so eva sambojjhaṅgo, tassa dhammavicayasambojjhaṅgassa. ‘‘Kusalākusalā dhammā’’tiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Tattha yonisomanasikārabahulīkāroti kusalādīnaṃ taṃtaṃsabhāvasarasalakkhaṇaādikassa yāthāvato avabujjhanavasena uppanno ñāṇasampayuttacittuppādo. So hi aviparītamanasikāratāya ‘‘yonisomanasikāro’’ti vutto, tadābhogatāya āvajjanāpi taggatikā eva, tassa abhiṇhaṃ pavattanaṃ bahulīkāro. Bhiyyobhāvāyāti punappunaṃ bhāvāya. Vepullāyāti vipulabhāvāya. Pāripūriyāti paribrūhanāya.

于诸法或在诸法中进行抉择，即是择法，这也就是择法觉支，是这择法觉支。“善与不善法”等语句中应该说的意义，都如前面所说。在此处，多修习如理作意，就是对于善法等各自的自性、作用、特征等如实觉知，从而生起与智慧相应的心。这因为没有颠倒的作意，所以称为“如理作意”，其专注力也就是转向此类，对此不断地进行就是多修习。为了增长，也就是为了再三修习。为了广大，也就是为了极其广大。为了圆满，也就是为了完全成就。

Paripucchakatāti pariyogāhetvā pucchakabhāvo. Ācariye payirupāsitvā pañcapi nikāye saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānabhūtaṃ, taṃ taṃ ‘‘idaṃ bhante kathaṃ, imassa ko attho’’ti khandhāyatanādiatthaṃ [Pg.325] pucchantassa dhammavicayasambojjhaṅgo uppajjati. Tenāha ‘‘khandhadhātu…pe… bahulatā’’ti. Vatthūnaṃ visadabhāvakaraṇanti ettha cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ, tappaṭibaddhāni cīvarāni ca ‘‘vatthūnī’’ti adhippetāni, tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ ‘‘ajjhattikabāhirāna’’ntiādi. Ussannadosanti vātādiussannadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa, cittassa ca pīḷāvahaṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena pattādīnaṃ saṅgaho daṭṭhabbo. Avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni visayo? Antarantarā pavattanakacittuppādavasenevaṃ vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesu nissayādipaccayabhūtesu. Ñāṇampīti pi-saddo sampiṇḍanattho, tena na kevalaṃ taṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotīti nissayāparisuddhiyā taṃnissitāparisuddhi viya visayassa aparisuddhatāya visayino aparisuddhiṃ dasseti.

反复询问是指深入探究而发问的状态。亲近师长后，对五部尼柯耶(Nikāya)连同义注(aṭṭhakathā)进行深入研究，凡遇到疑难之处，便向师长请教：“尊者，这是怎么回事？这个是什么意思？”这样询问蕴、处、界等义理时，择法觉支就会生起。因此说“蕴、界、处……广说”。令诸资具清净：这里由于是心、心所法生起的处所，所以身体称为“资具”；与身体相关的衣服等也属于“资具”范畴。使这些资具能够随顺心意，带来舒适，就是令资具清净。因此说“内在和外在……”等。过患亢盛是指风等过患亢盛。被汗垢沾染是指被汗液以及被称为身体污垢的秽物所染。“及”字还包含其他令身心苦恼之物。坐卧处所：“或”字应当理解为包括钵等物。在不净的情况下，或成为所缘境。修习者如何以这些为所缘？只是通过间断生起的心念而这样说。这些心念会导致心一境性不清净。这种不清净存在于作为依止等缘的心与心所法中。“慧亦”如何？“亦”字表示集合的意思。由此不仅那些资具不净，而且由于在那不净之物上，慧也不净，就像依止不净导致依止者不净一样，由于所缘境不净，显示能缘者也不清净。

Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Saddheyyavatthusmiṃ paccayavasena adhimokkhakiccassa paṭutarabhāvena, paññāya avisadatāya, vīriyādīnañca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha ‘‘itarāni mandānī’’ti. Tatoti tasmā saddhindriyassa balavabhāvato, itaresañca mandattā. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahova kiccaṃ paggahakiccaṃ, ‘‘kātuṃ na sakkotī’’ti ānetvā sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Vikkhepapaṭikkhepo, yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ. Kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ. Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyassa vatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ [Pg.326] balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena sabhāvasarasato pariggayhamāne savipphāro adhimokkho na hoti ‘‘ayaṃ imesaṃ dhammānaṃ sabhāvo’’ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hotīti. Tena vuttaṃ ‘‘taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabba’’nti. Tathā amanasikārenāti yenākārena bhāvanaṃ anuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanāya ananuyuñjanatoti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo attano vā paccayavisesena kiccuttariyato, vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito. Dutiyakappe pana yathā manasi karoto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena, vīriyādīnaṃ paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

令平等(Samabhāvakaraṇaṃ)，是就其作用而言，使之不增不减。对于可信之事，由于信解(adhimokkha)的作用过于突出，智慧(paññā)不够明晰，以及精进(vīriya)等变得松懈，信根(saddhindriya)便会变得强盛。因此说：“其余诸根微弱。”“因此”，是说由于信根强盛，而其余诸根微弱。不令落入懈怠(kosajja)一方，对相应法(sampayuttadhamma)给予支持、助力，即是策励(paggaha)。策励即是其作用，是策励的作用。应连接“不能做到”来理解。趋近所缘(ārammaṇa)而住，或不舍弃，即是现起(upaṭṭhāna)。对治散乱(vikkhepa)，或使相应法不散乱，即是无散乱(avikkhepa)。如同眼见色(rūpa)一般，能如实见到对象(visaya)的自性，此即见的作用。之所以不能做到，是因为被强盛的信根所压倒。在俱生法(sahajātadhamma)中，唯有使同时生起的诸法达到一味(ekarasatā)的状态，才能成就其主导作用(indaṭṭha)，否则不能。“因此”，是以已述之义为因而反思。“彼”指的是信根。“通过省察法自性”，是说对于可信之事，当信根因其殊胜功德等而产生超胜的信解时变得强盛，这是通过如实地审察其因(paccaya)、缘生(paccayuppanna)等差别而实现的。如此，当以“法尔如是”(evaṃdhammatā)之理趣，从自性(sabhāva)之味(rasa)来把握时，广大的信解便不会生起，因为能如实了知“此乃诸法之自性”，故智慧的作用(paññābyāpāra)变得超胜。在诸主导法(dhuriyadhamma)中，正如信(saddhā)强盛时智慧会变得微弱，同样地，智慧强盛时信也会变得微弱。因此说：“应通过省察法自性，或如作意时令其强盛那样，通过不作意来减弱它。”“通过不作意”，是说不以那种能令信根强盛的方式来修习。此处，信根强盛有两种情况：一是由于自身因缘殊胜，作用增强；二是由于精进等的作用微弱。对于第一种情况，已示明减弱的方法。对于第二种情况，则如作意时因精进等作用微弱而令信根强盛那样，应通过不作意，即通过能令精进等作用变得敏锐的作意，使信根与它们达到平等，从而减弱信根。依此理路，其余诸根的减弱方法也应了知。

Vakkalittheravatthūti. So hi āyasmā saddhādhimuttatāya katādhikāro satthu rūpakāyadassanappasuto eva hutvā viharanto satthārā ‘‘kiṃ te vakkali iminā pūtikāyena diṭṭhena, yo kho vakkali dhammaṃ passati, so maṃ passatī’’tiādinā (saṃ. ni. 3.87; dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; a. ni. aṭṭha. 1.1.208; dha. pa. aṭṭha. 2.380; paṭi. ma. aṭṭha. 2.2.130; dha. sa. aṭṭha. 1007; theragā. aṭṭha. 2.vakkalittheragāthāvaṇṇanā) ovaditvā kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi, atha naṃ satthā yathānisinnova obhāsaṃ vissajjanena attānaṃ dassetvā –

瓦咖利(Vakkali)长老的故事：具寿(āyasmā)瓦咖利，因信解(saddhādhimutta)深厚，宿植善因，一心沉浸于瞻仰导师的色身(rūpakāya)而住。导师教诫他：“瓦咖利，见此腐朽之身(pūtikāya)有何益处？瓦咖利，见法(dhamma)者即见我。”等等。虽受教诫并被指派修习业处(kammaṭṭhāna)，他却不精勤，心灰意冷，被遣离后，欲自寻短见，便登上悬崖。此时，导师安坐原处，放出光明(obhāsa)，向他显现自身——

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381) –

“比丘充满喜悦，于佛陀教法具足净信，必证寂静之境，诸行止息之乐。”

Gāthaṃ vatvā ‘‘ehi vakkalī’’ti āha. So tena amateneva abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi. Saddhāya balavabhāvato vipassanāvīthiṃ na otarati, taṃ ñatvā bhagavā tassa indriyasamattapaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanaye [Pg.327] ṭhatvā vipassanaṃ ussukkāpetvā maggappaṭipāṭiyā arahattaṃ pāpuṇi. Tenetaṃ vuttaṃ ‘‘vakkalittheravatthu cettha nidassana’’nti. Etthāti saddhindriyassa adhimattabhāve sesindriyānaṃ sakiccākaraṇe.

说完偈颂后，世尊说：“来，瓦咖利。”他犹如被甘露灌顶，心生欢喜、满足，开始修习观(vipassanā)。由于信根过于强大，无法进入观的流转，世尊了知后，为了使他的诸根达到平衡，便清净并授予他业处。他依循导师所授之法安住，策励修观，依道之次第证得阿罗汉果。因此说“在此以瓦咖利长老之事为例”。“在此”是指在信根过盛，其余诸根无法各司其职的情况下。

Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho daṭṭhabbo. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati samādhipakkhiyattā tassā. Tathā hi samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī ekaṃsato hāpeti. Tena vuttaṃ ‘‘passaddhaādibhāvanāya hāpetabba’’nti. Soṇattherassa vatthūti sukumārasoṇattherassa vatthu. (Mahāva. 242; a. ni. aṭṭha. 1.1.205) so hi āyasmā satthu santike kammaṭṭhānaṃ gahetvā sītavane viharanto ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kilametvāpi samaṇadhammo kātabbo’’ti taṃ ṭhānacaṅkamameva adhiṭṭhāya padhānaṃ anuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhaṃ vīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇūpamovādena ovaditvā vīriyasamatāyojanavīthiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojetvā bhāvento vipassanaṃ ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ ‘‘soṇattherassa vatthu dassetabba’’nti. Sesesupīti satisamādhipaññindriyesupi.

其他作用的差别，是指现起等作用的差别。“轻安等”中的“等”字，应理解为包含定觉支与舍觉支。应减弱，是说正如信根的强盛通过省察法自性而减弱，精进根的过盛也因修习轻安等而减弱，因为后者属于定品。诚然，正如修习精进等能守护定根不过盛，免于堕入懈怠，修习轻安等也能守护精进根不过盛，免于堕入掉举，从而完全减弱它。因此说“应通过修习轻安等来减弱”。苏那(Soṇa)长老的故事，即是关于娇贵的苏那长老的故事。这位具寿从世尊处领受业处后，住在寒林(Sītavana)时心想：“我的身体娇贵，不能安逸地证得安乐，即便劳累也要修沙门法。”于是他唯以经行精进修行，即使脚底起泡，也漠视其苦受，勇猛精进，但因精进过头而未能证得殊胜境界。世尊前往彼处，以琴弦之喻教导他，开示了平衡精进的方法，清净其业处后返回鹫峰山(Gijjhakūṭa)。长老也依世尊所授之法，致力于精进的平衡，策励修观，最终安住于阿罗汉果。因此说“应开示苏那长老的故事”。“其余诸根也是如此”，是指念根、定根、慧根也是如此。

Samatanti saddhāpaññānaṃ aññamaññaṃ anūnānadhikabhāvaṃ, tathā samādhivīriyānaṃ. Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññaṃ nātivattanaṃ visesato icchitabbaṃ, yato nesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhati. ‘‘Balavasaddho’’tiādi byatirekamukhena vuttasseva atthassa samatthanaṃ. Tassattho yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhappasanno hoti, na aveccappasanno. Tathā hi avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti [Pg.328] sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto ‘‘deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī’’tiādīni parikappeti hetupatirūpakehi vañcito, evaṃbhūto ca sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati saññattiṃ na gacchati. Tenāha ‘‘bhesajjasamuṭṭhito viya rogo atekiccho hotī’’ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ visamabhāvo na atthāvaho, anatthāvahova, evaṃ, samādhivīriyānaṃ aññamaññaṃ visamabhāvo na atthāvaho, anatthāvahova, tathā na avikkhepāvaho, vikkhepāvahovāti. Kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Uddhaccaṃ abhibhavatīti etthāpi eseva nayo. Tadubhayanti saddhāpaññādvayaṃ, samādhivīriyadvayañca. Samaṃ kātabbanti samarasaṃ kātabbaṃ.

平衡，是指信与慧相互间无增无减的状态，定与精进也是如此。信与慧，作为各自不同的主导法，在作用上不应相互超越，特别需要它们平衡，因为它们的平衡才能成就安止(appanā)。同样，定与精进分别对治懈怠与掉举，当它们和谐时，通过相互支持，使相应法远离二边，才能真正成就安止。“信强之人”等语，是从反面来支持此义。其义为：若人信强而智不明，则为盲信，非不坏净信。例如，外道弟子于不实之处生信。他会趋向欺诈之徒。信弱而慧强，则会过度思辨，被相似的理由所欺，而构想出“不舍财物，仅凭心生起亦可成布施福德”等说法。如此心为干慧所劫之人，不听智者之言，不了知教法。故说“如药所生病，不可救治”。于此，信与慧不平衡，非但无益，反而有害。同样，定与精进不平衡，非但无益，反而有害；非但不能止息散乱，反而导致散乱。为懈怠所胜，则不能得安止，此为意趣。为掉举所胜，于此亦同理。此二者，即信慧二法，及定精进二法。应令平等，即应令其和谐。

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti ‘‘pathavī pathavīti manasikaraṇamattena kathaṃ jhānuppattī’’ti acintetvā ‘‘addhā sammāsambuddhena vuttavidhi ijjhissatī’’ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anupavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhippadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatāya paññāya adhimattatāpi icchitabbāti āha ‘‘samatāyapī’’ti, samabhāvenāpīti attho. Appanāti lokiyappanā. Tathā hi ‘‘hotiyevā’’ti sāsaṅkaṃ vadati. Lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha ‘‘samathavipassanaṃ yuganandhaṃ bhāvetī’’ti (a. ni. 4.170; paṭi. ma. 2.5).

“修定业者”，即修习止业处者。“如是”，即当如是，信稍强时，此为义。“信解者”，即不思惟“仅作意地遍，如何生起禅那”，而信解“正等觉者所说之法必定成就”，从而生起信心。“信受者”，即如深入所缘，以胜解而确信、投入。禅那以定为主，故强有力的一境性是适宜的。“二者”，指定与慧。对修定业者而言，定极为增上，故亦需慧极为增上，故说“亦于平等时”，义为亦于二者平衡时。“安止”，指世间安止。因此，他会带着“会是这样吗？”的疑惑而言。而出世间安止，则需要二者平等。如言：“修习止观双运”。

Yadi visesato saddhāpaññānaṃ, samādhivīriyānañca samatāva icchitā, kathaṃ satīti āha ‘‘sati pana sabbattha balavatī vaṭṭatī’’ti. Sabbatthāti līnuddhaccapakkhikesu pañcasu indriyesu. Uddhaccapakkhikekadese gaṇhanto ‘‘saddhāvīriyapaññāna’’nti āha. Aññathā pīti ca gahetabbā siyā. Tathā hi ‘‘kosajjapakkhikena samādhinā’’ icceva vuttaṃ, na ‘‘passaddhisamādhiupekkhāhī’’ti. Sāti sati. Sabbesu rājakammesu niyutto sabbakammiko. Tenāti tena sabbattha icchitabbaṭṭhena kāraṇena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā sabbattha līne, uddhate ca citte icchitabbattā, sabbe [Pg.329] vā līne, uddhate ca citte bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Cittanti kusalaṃ cittaṃ. Tassa hi sati paṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha ‘‘ārakkhapaccupaṭṭhānā’’tiādi.

若特别需要信与慧、定与精进的平衡，那么念又如何？故说：“然而，念在一切处强盛皆宜”。“一切处”，指五根中属于沉没与掉举二边的诸根。在举出掉举一边的诸根时，说“信、精进、慧”。否则，喜也应被包含。正如只说“懈怠一边的定”，而未说“轻安、定、舍”。此念，犹如被任命处理国王一切事务的大臣。因此，由于此理，义注(aṭṭhakathā)中说：念在一切处皆被需要。念被称为“遍一切处者”(sabbatthikā)，因为它在沉没与掉举的心中皆被需要；或者，一切沉没与掉举的心中，皆应修习以念为助益的觉支，故称“遍一切处者”。“心”，指善心。念确是它的庇护所、皈依处，能令未得者得，未证者证。故说“以守护为现起”等。

Khandhādibhede anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha ‘‘samapaññāsa lakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā’’ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvaggahaṇanti āha ‘‘gambhīresu khandhādīsu pavattāya gambhīrapaññāyā’’ti. Tañhi ñeyyaṃ tādisāya paññāya caritabbato gambhīrañāṇacariyaṃ, tassā vā paññāya tattha pabhedato pavatti gambhīrañāṇacariyā, tassā paccavekkhaṇāti āha ‘‘gambhīrapaññāya pabhedapaccavekkhaṇā’’ti. Yathā sativepullappatto nāma arahā eva, evaṃ paññāvepullappattotipi so evāti āha ‘‘arahattamaggena bhāvanāpāripūrī hotī’’ti. Vīriyādīsupi eseva nayo.

“于蕴等分别中慧未深入者”，指即使博学多闻，其智亦未能安住于蕴、处等法之人。亲近多闻者，能引生闻所成慧。即使是具足初阶观(vipassanā)者，因安住于修所成慧，亦可确定地称为有慧之人，故说“亲近具足平等慧、能把握诸相、具足生灭随观智的个人(puggala)”。因所知法甚深，故抉择彼法之智亦甚深，故说“于甚深蕴等中转起的甚深智慧”。此所知法，应以此等智慧行之，故为“甚深智行”；或此智慧于彼处分别转起，故为“甚深智行”；对此的省察，故说“省察甚深智慧的分别”。如达到念圆满者即是阿罗汉，达到慧圆满者亦复如是，故说“以阿罗汉道，令修行圆满”。于精进等，此理亦同。

‘‘Tattaṃ ayokhilaṃ hatthe gamentī’’tiādinā (ma. ni. 3.250, 267; a. ni. 3.36) vuttapañcavidhabandhanakammakāraṇā niraye nibbattasattassa yebhuyyena sabbapaṭhamaṃ karontīti, devadūtasuttādīsu tassa ādito vuttattā ca āha ‘‘pañcavidhabandhanakammakāraṇato paṭṭhāyā’’ti. Sakaṭavahanādikāleti ādi-saddena tadaññamanussehi, tiracchānehi ca vibādhiyamānakālaṃ saṅgaṇhāti. ‘‘Ekaṃ buddhantara’’nti idaṃ aparāparaṃ petesu eva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ ekaccatiracchānānaṃ viya tathā dīghāyukatāpi siyāti tathā vuttaṃ. Tathā hi ‘‘kālo nāgarājā catunnaṃ buddhānaṃ sammukhībhāvaṃ labhitvā ṭhito metteyyassapi bhagavato sammukhībhāvaṃ labhissatī’’ti vadanti, yaṃ tassa kappāyukatā vuttā.

由“令其手执烧热铁桩(ayokhila)”等语，可知所说的五种系缚之业罚(kammakāraṇā)，通常最先施于生于地狱的众生，且在《天使经》(Devadūtasutta)等经中亦最先提及，故说“从五种系缚之业罚开始”。“运车等时”中的“等”字，包含了被其他人类或畜生所折磨之时。“一佛中间”，此说是就业力而接连生于饿鬼道者而言；或某些饿鬼如某些畜生，寿命亦可如此长久，故作是说。诚然，有言：“迦罗龙王(Kālo Nāgarājā)曾值遇四佛，未来亦将值遇弥勒(Metteyya)世尊”，此即说其寿长达一劫。

Ānisaṃsadassāvinoti ‘‘vīriyāyatto eva sabbo lokuttaro, lokiyo ca visesādhigamo’’ti evaṃ vīriye ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminiṃ paṭipadaṃ, saha vipassanāya ariyamaggapaṭipāṭi[Pg.330], sattavisuddhiparamparā vā. Sā hi bhikkhuno vaṭṭaniyyānāya gantabbā paṭipadāti katvā gamanavīthi nāma. Kāyadaḷhībahuloti yathā tathā kāyassa daḷhīkammappasuto. Piṇḍanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā piṇḍāpacāyanaṃ.

“见利益者”，指有此见性者，即见精进有此利益：“一切世间与出世间的殊胜成就，皆依于精进”。“行道”，指含前分而趣向涅槃之道，即与观(vipassanā)相应的圣道次第，或七清净的次第。此乃比丘(bhikkhu)为出离轮回所应行之道，故名“行道”。“多致力于身坚固者”，指致力于令身体坚固的行为。“食”，指国人所施之食。通过自身的如法修行，令资具施主所施之食得大果报，以此回报于食，称为“报食恩”(piṇḍāpacāyanaṃ)。

Nīharantoti pattathavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ attano vasanapaṇṇasāladvāre ṭhitova pañcābhiññatāya dibbasotena sutvā. Manussasampatti, dibbasampatti, nibbānasampattīti imā tisso sampattiyo. Dātuṃ sakkhissasīti ‘‘tayi katena dānamayena, veyyāvaccamayena ca puññakammena khettavisesabhāvūpagamanena aparāparaṃ devamanussasampattiyo, ante nibbānasampattiñca dātuṃ sakkhissasī’’ti thero attānaṃ pucchati. Sitaṃ karonto vāti ‘‘akiccheneva mayā vaṭṭadukkhaṃ samatikkanta’’nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto eva.

“取出”是指从钵袋中取出。听到那个声音是指他站在自己居住的草屋门口，以五神通中的天耳通听到了那位优婆夷(upāsikā)的话语。人间成就、天界成就、涅槃成就，这是三种成就。“你能给予”是指“你通过布施所作的功德、服务所作的功德以及成为殊胜福田，将能陆续获得天人与人类的成就，最终也能给予涅槃成就”，长老这样自问。微笑是因为“我如此轻易地超越了轮回之苦”，在省思结束时，由于生起喜悦而微笑。

Vippaṭipannanti jātidhammakuladhammādilaṅghanena asammāpaṭipannaṃ. Evaṃ yathā asammāpaṭipanno putto tāya eva asammāpaṭipattiyā kulasantānato bāhiro hutvā pitu santikā dāyajjassa na bhāgī, evaṃ. Kusītopi tena kusītabhāvena asammāpaṭipanno satthu santikā laddhabbaariyadhanadāyajjassa na bhāgī. Āraddhavīriyova labhati sammāpaṭipajjanato. Uppajjati vīriyasambojjhaṅgoti yojanā, evaṃ sabbattha.

“违背正道”是指因逾越种姓法、家族法等而不依正道修行。就像误入歧途的儿子，由于这种不正的行为而脱离家族传承，无法继承父亲的遗产一样。懈怠者也因为懈怠的缘故不依正道修行，所以无法获得导师传承的圣财。只有精进者才能因依正道修行而获得。因此生起精进觉支，各处都应这样理解。

Mahāti sīlādīhi guṇehi mahanto vipulo anaññasādhāraṇo. Taṃ panassa guṇamahattaṃ dasasahassilokadhātukampanena loke pākaṭanti dassento ‘‘satthuno hī’’tiādimāha.

“大”是指以戒等功德而伟大、广博、独一无二。为了显示其功德之伟大，使其藉由震动一万世界(dasasahassilokadhātu)而在世间显现，故说“导师的”等语。

Yasmā satthusāsane pabbajitassa pabbajjūpagamena sakyaputtassabhāvo sampajāyati, tasmā buddhaputtabhāvaṃ dassento ‘‘asambhinnāyā’’tiādimāha.

因为在导师的教法中出家者，通过出家而成就释迦子(sakyaputta)的体性，所以为了显示佛子的体性而说“不混杂”等语。

Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānakathikānaṃ puggalānaṃ dūrato vajjanā kusītapuggalaparivajjanā. ‘‘Divasaṃ caṅkamena nisajjāyā’’tiādinā [Pg.331] (ma. ni. 1.423; 3.65; saṃ. ni. 4.120; mahāni. 161) bhāvanāraddhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālena kālaṃ upasaṅkamanā āraddhavīriyapuggalasevanā. Tenāha ‘‘kucchiṃ pūretvā’’tiādi. Visuddhimagge (visuddhi. 1.64) pana jātimahattapaccavekkhaṇā, sabrahmacārīmahattapaccavekkhaṇāti idaṃ dvayaṃ na gahitaṃ, thinamiddhavinodanatā, sammappadhānapaccavekkhaṇatāti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā hoti lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato. Thinamiddhavinodanaṃ tadadhimuttatāya eva gahitaṃ hoti, vīriyuppādane yuttappayuttassa thinamiddhavinodanaṃ atthasiddhameva. Tattha thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggalasevana- tadadhimuttatāpaṭipakkhavidhamanapaccayūpasaṃhāravasena, apāyabhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.

对于修习连名字都不了解，身体强壮却耽溺于饮食睡眠之乐，说畜生论(tiracchānakathā)的人，远离此等懈怠的个人，即是“远离懈怠之人”。如经中所说“白天经行或宴坐”等，由于以修习发起精进为基础，不时地亲近那些已发起精进、有坚定毅力者，即是“亲近精进之人”。因此说“吃饱喝足”等。《清净道论》(Visuddhimagga)中没有采用“省察种姓高贵”和“省察同梵行者伟大”，而是采用了“去除昏沉睡眠”和“省察正勤”。此处，为了开示利益而采用“省察正勤”，是因为显示了世间与出世间殊胜成就之获得系于精进。“去除昏沉睡眠”则因倾向于此而被采用，因为对于在生起精进方面善于运用者，昏沉睡眠的去除是自然成就的。此处，应知“去除昏沉睡眠”、“远离懈怠之人”、“亲近精进之人”以及“倾向于彼”，是作为对治障碍；而“省察恶趣之怖畏”等，是作为激发，这些都是生起精进觉支的因。

Purimuppannā pīti parato uppajjanakapītiyā visesakāraṇasabhāgahetubhāvato ‘‘pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā’’ti vuttā, tassā pana bahuso pavattiyā puthuttaṃ upādāya bahuvacananiddeso. Yathā sā uppajjati, evaṃ paṭipatti tassā uppādakamanasikāro.

先前生起的喜，由于是后来生起的喜的殊胜因与同类因，故说“喜本身即是喜觉支的处所之法”。然而，由于其多次生起的多样性，故以复数来解释。其生起之实践，即是能令其生起的作意。

‘‘Buddhānussatī’’tiādīsu vattabbaṃ visuddhimagge (visuddhi. 1.123) vuttanayeneva veditabbaṃ.

关于“念佛”(Buddhānussati)等应说的内容，当依《清净道论》(Visuddhimagga, Vism.1.123)中所说的方式来了知。

Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ ‘‘yāva upacārā’’ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno. Dhammaguṇe anussarantassāpi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti yojanā, evaṃ sesaanussatīsu. Pasādanīyasuttantapaccavekkhaṇāyañca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Saṅkhārānaṃ sappadesavūpasamepi nippadesavūpasame viya tathā paññāya pavattito bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa uppādāya hotīti āha ‘‘samāpattiyā…pe… paccavekkhantassāpī’’ti. Tattha ‘‘vikkhambhitā kilesā’’ti pāṭho. Te hi na samudācarantīti. Iti-saddo kāraṇattho, yasmā na samudācaranti, tasmā taṃ nesaṃ asamudācāraṃ paccavekkhantassāti yojanā[Pg.332]. Na hi kilese paccavekkhantassa bojjhaṅguppatti yuttā. Pasādanīyesu ṭhānesu pasādasinehābhāvena thūsasamahadayatā lūkhatā, sā tattha ādaragāravākaraṇena viññāyatīti āha ‘‘asakkaccakiriyāya saṃsūcitalūkhabhāve’’ti.

由于念佛(Buddhānussati)以近行定为究竟，故说“乃至近行”。“遍满全身”是指以喜所生的殊胜色法遍满全身。思惟法德者，乃至近行时，遍满全身的喜觉支亦会生起，其余随念亦作如是解释。又当与《净信经》(Pasādanīyasuttanta)的省察相结合，因其亦以解脱处为基础，故有导向彼之作用。诸行有分止息时，亦如无分止息般，由慧所转起的修习作意，能镇伏烦恼，引生近行定，具足如是喜与喜悦，成为喜觉支生起之因，因此说“于定……乃至……省察时”。此处，读作“烦恼被镇伏”。因为它们不再现行。“iti”一词表原因义，解释为：“由于烦恼不现行，故省察其不现行”。省察烦恼时，觉支生起是不合理的。在能生净信之处，若无净信与爱乐，则心如糠秕般粗鄙。此粗鄙相，由不恭敬的行为而显现，故说“由不恭敬行所显示的粗鄙相”。

Kāyacittadarathavūpasamalakkhaṇā passaddhi eva yathāvuttabodhiaṅgabhūto passaddhisambojjhaṅgo, tassa passaddhisambojjhaṅgassa evaṃ uppādo hotīti yojanā.

以身心苦恼的止息为特征的轻安(passaddhi)，即是如前所述作为菩提分的轻安觉支。此是对此轻安觉支如何生起的解释。

Paṇītabhojanasevanatāti paṇītasappāyabhojanaseva natā. Utuiriyāpathasukhaggahaṇena sappāyautuiriyāpathaggahaṇaṃ daṭṭhabbaṃ. Tañhi tividhampi sappāyaṃ seviyamānaṃ kāyassa kallatāpādanavasena cittassa kallataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Ahetukaṃ sattesu labbhamānaṃ sukhadukkhanti ayameko anto, issarādivisamahetukanti pana ayaṃ dutiyo. Ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa so majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi pahāya sāraddhakāyataṃ passaddhakāyatāya kāraṇaṃ hontī passaddhidvayaṃ āvahati, eteneva sāraddhakāyapuggalaparivajjanapassaddhakāyapuggalasevanānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.

“受用精妙饮食”是指受用精妙且适宜的饮食。通过“时节与威仪的安乐”，应理解为受用适宜的时节与威仪。这三种适宜之事，若被受用，能使身体适悦，进而引生心的适悦，成为两种轻安的因缘。“众生无因获得苦乐”，此为一端；“以自在天等为不平等因”，此为第二端。不趋近此二端，而认为“依各自的业而有”，此为中道实践。其行持中立者，即是“中立的行持”。这能舍弃躁动身，作为轻安身的因，引生两种轻安。由此可知，远离躁动身之人、亲近轻安身之人能引生轻安，此理已作阐释。

Yathāsamāhitākārasallakkhaṇavasena gayhamāno purimuppanno samatho eva samathanimittaṃ. Nānārammaṇe paribbhamanena vividhaṃ aggaṃ etassāti byaggo, vikkhepo. Tathā hi so anavaṭṭhānaraso, bhantatāpaccupaṭṭhāno ca vutto, ekaggatābhāvato byaggapaṭipakkhoti abyaggo, samādhi. So eva nimittanti pubbe viya vattabbaṃ. Tenāha ‘‘avikkhepaṭṭhena ca abyagganimitta’’nti.

以观察如实专注之相的方式所把握的、先前生起的止(samatha)，即是止相(samathanimitta)。由于在各种所缘中驰散，其“端”多样，故为“散乱”(byagga)，即是掉举(vikkhepo)。因为据说其作用是不稳定，现起为迷乱，由于缺乏一境性，故与“散乱”相对的即是“不散乱”(abyagga)，也就是定(samādhi)。如前所述，它本身即是相。因此说：“以不掉举义为不散乱相”。

Vatthuvisadakiriyā, indriyasamattapaṭipādanā ca paññāvahā vuttā, samādhānāvahāpi tā honti samādhānāvahabhāveneva paññāvahabhāvatoti vuttaṃ ‘‘vatthuvisada…pe… veditabbā’’ti.

净治所依（vatthuvisadakiriyā）和平衡诸根（indriyasamattapaṭipādanā）被说是能引生智慧的，它们也能引生等持。因为能引生等持的缘故，所以也能引生智慧，故说“净治所依……应当知道”。

Karaṇabhāvanākosallānaṃ avinābhāvato, rakkhanakosallassa ca taṃmūlakattā ‘‘nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā’’ [Pg.333] icceva vuttaṃ. Kasiṇanimittassāti ca nidassanamattaṃ daṭṭhabbaṃ. Asubhanimittassāpi hi yassa kassaci jhānuppattinimittassa uggahaṇakosallaṃ nimittakusalatā evāti. Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ, pamodavekallañca saṅgaṇhāti. Tassa paggaṇhananti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuddharaṇaṃ. Vuttañhetaṃ bhagavatā –

由于作意善巧（karaṇabhāvanākosalla）与守护善巧（rakkhanakosalla）不可分离，并且守护善巧以此为根本，因此才说“相善巧（nimittakusalatā）是指善于领会遍相（kasiṇanimitta）”。而所谓遍相，应当理解为只是举例说明。实际上，对于不净相（asubhanimitta）或者任何能够生起禅那（jhāna）之相的领会技巧，都叫做相善巧。“过于懈怠精进（atisithilavīriya）等等”中的“等”字，包括智慧运用迟钝以及缺乏喜悦（pamoda）这两种情况。所谓的提举（paggaṇhana），就是指通过如择法觉支（dhammavicayasambojjhaṅga）等方法的生起，把那颗低落（līna）的心从沉没状态中提升出来。正如世尊（bhagavā）所说——

‘‘Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjālitukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitunti. Evaṃ bhante’’ti (saṃ. ni. 5.234).

“诸比丘，当心昏沉（līna）时，那时是修习择法觉支（dhammavicayasambojjhaṅga）的时候，是修习精进觉支（vīriyasambojjhaṅga）的时候，是修习喜觉支（pītisambojjhaṅga）的时候。此为何故？诸比丘，昏沉的心能被这些法善为提振。譬如，诸比丘，有人想点燃一小堆火，他于其中投入干草、干牛粪、干木柴，并用口吹气，不撒灰土，此人能否点燃那小堆火呢？”“诚然，尊者。”

Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanāsamuṭṭhāpanāti veditabbā, sā anantaraṃ vibhāvitā eva. Āraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ, pamodubbilāvanañca saṅgaṇhāti. Tassa niggaṇhananti tassa uddhatassa cittassa samādhisambojjhaṅgādisamuṭṭhāpanena uddhatāpattito nisedhanaṃ. Vuttampi cetaṃ bhagavatā –

此处应当知道，根据各自的资粮（āhāra），修习择法觉支等，使之生起的方法，这已在紧接的文句中详细说明。“过于精进（āraddhavīriya）等”中的“等”字，包括了智慧运用有力、以及喜悦（pamoda）的涌现。调伏它（niggaṇhana），是指通过生起定觉支（samādhisambojjhaṅga）等，来抑制那掉举（uddhata）的心，防止其陷入掉举的状态。世尊（bhagavā）也曾这样说过——

‘‘Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni…pe… paṃsukena ca okireyya, bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetunti. Evaṃ bhante’’ti (saṃ. ni. 5.234).

“诸比丘，当心掉举时，这时是修习轻安觉支的时候，是修习定觉支的时候，是修习舍觉支的时候。此为何故？诸比丘，掉举的心通过这些法能够很好地平息下来。譬如，诸比丘，如果有人想要熄灭一个大火堆，他就会在那里撒上湿草……乃至……用尘土覆盖它，此人能否熄灭那个大火堆呢？”“诚然，尊者。”

Etthāpi [Pg.334] yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanāsamuṭṭhāpanāti veditabbā, tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva. Samādhisambojjhaṅgassa anantaraṃ vakkhati. Paññāpayogamandatāyāti paññābyāpārassa appabhāvena. Yathā hi dānaṃ alobhapadhānaṃ, sīlaṃ adosapadhānaṃ, evaṃ bhāvanā amohapadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti, anabhisaṅkhato viya āhāro purisassa yogino cittassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti, tathā bhāvanāya sammadeva avīthipaṭipattiyā upasamasukhaṃ na vindati, tenāpi cittaṃ nirassādaṃ hoti. Tena vuttaṃ ‘‘paññāpayoga…pe… nirassādaṃ hotī’’ti. Tassa saṃveguppādanaṃ, pasāduppādanañca tikicchananti taṃ dassento ‘‘aṭṭha saṃvegavatthūnī’’tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ, duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādi aññamaññaṃ vibādhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ, tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni. Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇaṃ jīvikādukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanāti ayaṃ bhāvanācittassa sampahaṃsitabbasamaye vuttanayena saṃvegajananavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena tosanāti attho.

此处亦应知，轻安等觉支的修习生起，各依其相应资粮，其中轻安觉支的修习已经说过，定觉支接着将说。所谓“慧行迟钝”，即智慧作用微弱。如同布施以无贪为首，持戒以无嗔为首，修习则以无痴为首。当智慧不够有力时，修习便不能由前导后，引生殊胜，犹如未经调理的食物，不能令瑜伽行者的心生起爱好，因此索然无味；同样，若修习不能正确地循道而行，便不能获得寂止之乐，心也因此无味。故说：“慧行……乃至……索然无味”。其对治之法，在于令生悚惧与净信，为示此义，故说“八悚惧事”等。其中生、老、病、死，随其所在，或于善趣，或于恶趣；此外，应知尚有五种系缚等、饥渴等、互相逼恼等为因的恶趣之苦。这一切皆依于彼彼众生的现在世生存而取，至于过去、未来时中，以轮回为根之苦则分别而取。又，有些众生需依食物维生，且依劳作成果维生，他们有别于他人的活命之苦，当知此为第八悚惧事。这称为“适时欣悦”，即修习之心在应当欣悦之时，依前述之法，通过令生悚惧与净信而善为欣悦，其义为：以生起悚惧为先，而后生起净信，从而使心满足。

Sammāpaṭipattiṃ āgammāti līnuddhaccavirahena, samathavīthipaṭipattiyā ca sammā avisamaṃ sammadeva bhāvanāpaṭipattiṃ āgamma. ‘‘Alīna’’ntiādīsu kosajjapakkhikānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhikānaṃ anadhimattatāya anuddhataṃ, paññāpayogasampattiyā, upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Alīnānuddhatatā hi ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ, samappavattiyā vā alīnaṃ anuddhataṃ. Samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye bhāvanācittassa paggahaniggahasampahaṃsanesu abyāvaṭatāsaṅkhātaṃ [Pg.335] paṭipakkhaṃ abhibhuyya pekkhanā vuccati. Paṭipakkhavikkhambhanato, vipassanāya adhiṭṭhānabhāvūpagamanato ca upacārajjhānampi samādhāna kiccanipphattiyā puggalassa samāhitabhāvasādhanaṃ evāti tattha samadhurabhāvenāha ‘‘upacāraṃ vā appanaṃ vā’’ti.

依于正行，即远离昏沉与掉举，依于止道，正确、无偏、善巧地修习。所谓“不昏沉”等，即：因远离懈怠之法而不昏沉；（因远离掉举之法而）不掉举；因具足慧行、证得寂止之乐而不索然无味；由此于所缘平等而转，安住于止道。于此，因不昏沉，故于策励无所作为；因不掉举，故于抑制无所作为；因不索然无味，故于欣悦无所作为。不昏沉、不掉举即是于所缘平等而转；不索然无味即是安住于止道。或说，因平等而转，故不昏沉、不掉举；因安住于止道，故不索然无味。这称为“适时舍”，即在应当舍时，修习之心于策励、抑制、欣悦中无所营为，此谓之克服对治而观照。由于镇伏了对治法，且（近行定）已成为观（vipassanā）的基础，故近行禅也能完成等持的作用，令个人（puggala）达成心一境性，因此以同等重要的地位说“近行或安止”。

Upekkhāsambojjhaṅgaṭṭhānīyā dhammāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayānusārena veditabbaṃ. Anurodhavirodhavippahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato. So ca majjhattabhāvo visayavasena duvidhoti āha ‘‘sattamajjhattatā saṅkhāramajjhattatā’’ti. Tadubhaye ca virujjhanaṃ passaddhisambojjhaṅgabhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassetuṃ ‘‘sattamajjhattatā’’tiādi vuttaṃ. Tenāha ‘‘sattasaṅkhārakelāyanapuggalaparivajjanatā’’ti. Upekkhāya hi visesato rāgo paṭipakkho. Tathā cāha ‘‘upekkhā rāgabahulassa visuddhimaggo’’ti (visuddhi. 1.267). Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ, attasuññatāpaccavekkhaṇanti imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhyāsamānatādassanatthaṃ. Saṅkhyā evettha samānā, na saṅkhyeyyaṃ sabbathā samānanti. Assāmikabhāvo anattaniyatā. Sati hi attani tassa kiñcanabhāvena cīvaraṃ, aññaṃ vā kiñci attaniyaṃ nāma siyā, so pana koci natthevāti adhippāyo. Anaddhaniyanti na addhānakkhamaṃ na ciraṭṭhāyi, ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.

舍觉支的处所法，此处应说的意义，应当按照前面所说的方式来理解。远离随顺与违逆而保持中立，是舍觉支生起的原因——有了这种中立的心态，舍觉支就能成就，没有就不能成就。而这种中立的心态，根据所缘的对象可以分为两种，所以说“有情中立与行中立”。此二者的对立，已在修习轻安觉支时被遣除，为了显示断除随顺的方法，所以才说“有情中立”等等。因此说“避免对有情、诸行和个人的贪爱”。舍特别以贪为对治，正如所说“舍是贪欲炽盛者的清净之道”（《清净道论》1.267）。“两种方式”是指以业自性之省察，以及以无我性之省察，这两种原因。“仅两种”是限定之词，为示数量相同。此处唯数量相同，所计数者并非完全相同。“无主宰性”指无我性。若有我，则衣物或其他任何事物皆可为我所，然实无此我，此乃其意。“不能久住”是指不能久住，不能长久，即是无常之义。“暂时性”是它的同义词。

Mamāyatīti mamattaṃ karoti ‘‘mamā’’ti taṇhāya pariggayha tiṭṭhati.

“我所”即是作我所，以贪爱执取“我所”而住。

Mamāyantāti mānaṃ dabbaṃ karontā.

作我所者，即是制造慢。

Ayaṃ satipaṭṭhānadesanā pubbabhāgamaggavasena desitāti pubbabhāgiyabojjhaṅge sandhāyāha ‘‘bojjhaṅgapariggāhikā sati dukkhasacca’’nti. Sesaṃ vuttanayattā suviññeyyameva.

此念住教示是依前分道而教示，因此就前分觉支而言“觉支所摄持之念是苦谛”。其余部分如前所述，易于理解。

Bojjhaṅgapabbavaṇṇanā niṭṭhitā.

觉支品释义终。

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

第一诵品释义终。

Catusaccapabbavaṇṇanā

四圣谛品释义

386. Yathāsabhāvatoti [Pg.336] aviparītasabhāvato. Bādhanakkhaṇato yo yo vā sabhāvo yathāsabhāvo, tato, ruppanādi kakkhaḷādisabhāvatoti attho. Janikaṃ samuṭṭhāpikanti pavattalakkhaṇassa dukkhassa janikaṃ nimittalakkhaṇassa samuṭṭhāpikaṃ. Purimataṇhanti yathāpariggahitassa dukkhassa nibbattito puretaraṃ siddhaṃ taṇhaṃ. Siddhe hi kāraṇe tassa phaluppatti. Ayaṃ dukkhasamudayoti pajānātīti yojanā. Ayaṃ dukkhanirodhoti etthāpi eseva nayo. Ubhinnaṃ appavattinti dukkhaṃ, samudayo cāti dvinnaṃ appavattinimittaṃ, tadubhayaṃ na pavatti etāyāti appavatti, asaṅkhatā dhātu. Dukkhaṃ dukkhasaccaṃ parijānāti pariññābhisamayavasena paricchindatīti dukkhaparijānano, ariyamaggo, taṃ dukkhaparijānanaṃ. Sesapadadvayepi iminā nayena attho veditabbo.

386. “如其自性”即不颠倒之自性。从逼恼相，以及粗硬等自性而言，其自性即是如其自性。“生起者、令生起者”是指对现起之苦的生起者，对作为因相之苦的令生起者。“前爱”是指在已执取之苦生起之前即已成就之爱。因为当原因成就时，其果即会产生。此处应连结为“他如实知此是苦集”。“此是苦灭”亦是同样的道理。二者之不转起：苦与集二者的不转起之因，由此二者皆不转起，即不转起，亦即无为界。遍知苦、苦谛，即以遍知通达的方式来限定，此遍知苦者即是圣道，此即是遍知苦。其余两句亦应以同样之方式理解其含义。

Dukkhasaccaniddesavaṇṇanā

苦谛解释之释义

388. Evaṃ vuttāti evaṃ uddesavasena vuttā. Sabbasattānaṃ pariyādānavacanaṃ byāpanicchāvasena āmeḍitaniddesabhāvato. Sattanikāyeti sattānaṃ nikāye, sattaghaṭe sattasamūheti attho. Devamanussādibhedāsu hi gatīsu bhummadevādikhattiyādihatthiādikhuppipāsikāditaṃtaṃjātivisiṭṭho sattasamūho sattanikāyo. Nippariyāyato khandhānaṃ paṭhamābhinibbatti jātīti katvā ‘‘jananaṃ jātī’’ti vatvā svāyaṃ uppādavikāro aparinipphanno yesu khandhesu icchitabbo, te teneva saddhiṃ dassetuṃ ‘‘savikārāna’’ntiādi vuttaṃ. Savikārānanti uppādasaṅkhātena vikārena savikārānaṃ. Jātiādīni hi tīṇi lakkhaṇāni dhammānaṃ vikāravisesāti. ‘‘Upasaggamaṇḍitavevacana’’nti iminā kevalaṃ upasaggena padavaḍḍhanaṃ katanti dasseti. Anupaviṭṭhākārenāti aṇḍakosaṃ, vatthikosañca ogāhanākārena. Nibbattisaṅkhātenāti āyatanānaṃ pāripūrisaṃsiddhisaṅkhātena.

388. “如是说”即如是总说。“一切有情”此语是重复阐述，旨在表达周遍之意。所谓“有情类”即有情之群体，指有情聚集、有情总和。在天人等之趣差别中，地居天等、刹帝利等、象等、饥渴鬼等特殊种类之有情总和即是“有情类”。“究竟而言”（Nippariyāyato），以诸蕴最初生起为“生”，说“产生为生”后，为显示那些尚未完成生起变化之蕴，故说与此相关之“有变易”等。“有变易”即具有称为生起之变易。生等三者实为诸法之特殊变易。“以词缀修饰的同义词”此语表明仅以词缀增加词语。“入胎相”即以进入卵壳、子宫之方式。“称为生起”即诸处圆满成就之相。

Atha vā jananaṃ jātīti aparipuṇṇāyatanaṃ jātimāha. Sañjātīti sampuṇṇāyatanaṃ. Sampuṇṇā hi jāti sañjāti. Okkamanaṭṭhena okkantīti aṇḍajajalābujavasena [Pg.337] jāti. Te hi aṇḍakosaṃ, vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbattīti saṃsedajaopapātikavasena. Te hi pākaṭā eva hutvā nibbattanti. Abhibyattā nibbatti abhinibbatti. ‘‘Jananaṃ jātī’’tiādi āyatanavasena, yonivasena ca dvīhi dvīhi padehi sabbasatte pariyādiyitvā jātiṃ dassetuṃ vuttaṃ. ‘‘Tesaṃ tesaṃ sattānaṃ…pe… abhinibbattī’’ti sattavasena vuttattā sammutikathā. Pātubhāvoti ettha iti-saddo ādiattho, pakārattho vā, tena ‘‘āyatanānaṃ paṭilābho’’ti imassa padassa saṅgaho daṭṭhabbo. Ayampi hi paramatthakathāti. Ekavokārabhavādīsūti ekacatupañcavokārabhavesu. Tasmiṃ khandhānaṃ pātubhāve sati. Āyatanānaṃ paṭilābhoti ekacatuvokārabhavesu dvinnaṃ dvinnaṃ āyatanānaṃ vasena, sesesu rūpadhātuyaṃ paṭisandhikkhaṇe uppajjamānānaṃ pañcannaṃ, kāmadhātuyaṃ vikalāvikalindriyānaṃ vasena sattannaṃ, navannaṃ, dasannaṃ, punadasannaṃ, ekādasannañca āyatanānaṃ vasena saṅgaho daṭṭhabbo. Pātubhavantāneva, na kutoci āgatāni. Paṭiladdhāni nāma honti sattasantānassa tassa saṃvijjamānattā. Āyatanānaṃ paṭilābhoti vā āyatanānaṃ attalābho veditabbo.

或者，“生”即是出生，此是从不圆满处来说之出生。“正生”（Sañjāti）即是圆满的处所。圆满的生即是正生。从进入之意义上说，“入”（okkanti）是指卵生、胎生等出生方式。彼等就像进入卵壳、子宫一样获得结生。从显现之意义上说，“显现”（abhinibbattī）是指湿生、化生等出生方式，彼等直接显现出来而出生。显现的生起即是“显现”。“生即是出生”等等，是从处所与生门两个方面，用两两对应之词语总括一切众生来说明出生之意义。“彼彼众生……乃至……化生”是从众生角度来说，属于世俗说法。“显现”——此处之“等”字表示起始义或者方式义，因此应理解为包含了“获得诸处”这个词语。此亦是究竟义理。“一蕴有等”（ekavokārabhava）是指一蕴有、四蕴有、五蕴有。当彼等蕴显现之时。获得诸处——在一蕴有、四蕴有中，以两两处所为基准；其余色界众生于结生时产生之五处；欲界众生根据根是否具足，以七处、九处、十处、又十处、十一处等处所来概括。它们只是显现，并非从何处而来。所谓获得，是指它们存在于众生相续中。或者，获得诸处应理解为诸处之自体成就。

389. Sabhāvaniddesoti sarūpaniddeso. Sarūpañhetaṃ jiṇṇatāya, yadidaṃ ‘‘jarā’’ti, ‘‘vayohānīti vā. Jīraṇameva jīraṇatā, jīrantassa vā ākāro tā-saddena vuttoti āha ‘‘ākārabhāvaniddeso’’ti. Khaṇḍitadantā khaṇḍitā nāma uttarapadalopena. Yassa vikārassa vasena satto ‘‘khaṇḍito’’ti vuccati, taṃ khaṇḍiccaṃ. Tathā palitāni assa santīti ‘‘palito’’ti vuccati, taṃ pāliccaṃ. Valittacatāya vā vali taco assāti valittaco.

389. 所谓“自性解说”即是“形貌解说”。此即是衰老之形貌，亦即“老”（jarā）或“衰损”（vayohānī）。“衰老”（jīraṇatā）即是朽坏，或者说，“衰老”是以“-性”（-tā）这个词缀来说明朽坏者的状态，因此说此是“状态解说”。“缺”（khaṇḍitā）是“缺齿”（khaṇḍitadantā）省略了复合词的后半部分而来。众生因某变异被称为“有缺者”（khaṇḍito），此即是“缺相”（khaṇḍiccaṃ）。同样，因有白发而被称为“白发者”（palito），此即是“白发相”（pāliccaṃ）。或者，因皮肤有皱纹，所以被称为“皱皮者”（valittaco）。

Phalūpacārenāti phalavohārena.

“以果实为喻”（phalūpacārena）是指“以果实之用法”（phalavohārena）。

390. Cavanameva cavanatā, cavantassa vā ākāro tā-saddena vutto. Khandhā bhijjantīti ekabhavapariyāpannassa khandhasantānassa pariyosānabhūtā khandhā bhijjanti, teneva bhedena nirodhanaṃ adassanaṃ gacchanti, tasmā bhedo antaradhānaṃ maraṇaṃ. Maccumaraṇanti maccusaṅkhātaṃ ekabhavapariyāpannajīvitindriyupacchedabhūtaṃ maraṇaṃ. Tenāha ‘‘na khaṇikamaraṇa’’nti. ‘‘Maccu [Pg.338] maraṇa’’nti samāsaṃ akatvā yo ‘‘maccū’’ti vuccati bhedo, yañca maraṇaṃ pāṇacāgo, idaṃ vuccati maraṇanti visuṃ sambandho na na yujjati. Kālakiriyāti maraṇakālo, anatikkamanīyattā visesena ‘‘kālo’’ti vuttoti tassa kiriyā, atthato cutikhandhānaṃ bhedappattiyeva, kālassa vā antakassa kiriyāti yā loke vuccati, sā cuti, maraṇanti attho. Ayaṃ sabbāpi sammutikathāva ‘‘yaṃ tesaṃ tesaṃ sattāna’’ntiādinā sattavasena vuttattā. Ayaṃ paramatthakathā paramatthato labbhamānānaṃ ruppanādisabhāvānaṃ dhammānaṃ vinassanajotanābhāvato.

390. 所谓“消逝”即消逝之性，或正在消逝之状态，以“tā”后缀表示。“诸蕴坏灭”，指属于一期生命的诸蕴相续到达终点而坏灭，由于此种坏灭而归于灭尽、不再显现，因此称作坏灭、消失、死亡。“命终死亡”指名为“命终”的、一期生命所依之命根断绝的死亡。因此说“不是刹那死亡”。不作复合词时，被称为“命终”的坏灭，以及作为舍弃生命的“死亡”，如此分别关联并非不当。“时至”(Kālakiriyā)是死亡之时，因其不可逾越而特别称为“时”，其作用实际上即是死蕴的坏灭，亦即世间所说的“时”或“终结者”的作用，意思是死、死亡。以上全部皆是世俗说，因其是依“彼等众生”等而随众生说。此为胜义说，因为它阐明了从胜义上可得的、具有色变等自性的诸法的消失。

Attāti bhavati ettha cittanti attabhāvo, khandhasamūho, tassa nikkhepo nikkhipanaṃ, pātanaṃ vināsoti attho. Aṭṭhakathāyaṃpana ‘‘maraṇaṃ pattassā’’tiādinā nikkhepahetutāya patanaṃ ‘‘nikkhepo’’ti phalūpacārena vuttanti dasseti. ‘‘Khandhānaṃ bhedo’’ti pabandhavasena pavattamānassa dhammasamūhassa vināsajotanāti ekadesato paramatthakathā, ‘‘jīvitindriyassa upacchedo’’ti panettha na koci vohāraleso pīti āha ‘‘jīvitindriyassa upacchedo pana sabbākārato paramatthato maraṇa’’nti. Evaṃ santepi yassa khandhabhedassa pavattattā ‘‘tisso mato, phusso mato’’ti vohāro hoti, so bhedo khandhappabandhassa anupacchinnatāya ‘‘sammutimaraṇa’’nti vattabbataṃ arahatīti āha ‘‘etadeva sammutimaraṇantipi vuccatī’’ti. Tenāha ‘‘jīvitindriyupacchedameva hī’’tiādi. Sabbaso pabandhasamucchedo hi samucchedamaraṇanti.

“心在此中存在”，故为“自体”(attabhāva)，即个体之存在、诸蕴的集合；其舍弃(nikkhepo)即是放下、毁坏、毁灭之意。义注中说“临死时”等，显示了由于是舍弃的原因，故将“毁坏”以果喻因地称为“舍弃”。“诸蕴的坏灭”从相续的角度来说，是指持续存在之法聚的毁灭，此是从一部分胜义的角度解释；而“命根的断绝”在此处没有任何世俗言说的残余，所以说“从各个方面来说，命根的断绝即是胜义的死亡”。即使如此，因为诸蕴坏灭的发生，才会有“帝须死了，弗沙死了”这样的说法，此种坏灭因为诸蕴的相续没有完全断绝，所以应称为“世俗死”，因此说“此亦称为世俗死”。因此说“实乃命根的断绝”等等。相续的彻底断绝方是断绝死。

391. Byasanenāti anatthena. ‘‘Dhammapaṭisambhidā’’tiādīsu (vibha. 721) viya dhamma-saddo hetupariyāyoti āha ‘‘dukkhakāraṇenā’’ti. Socananti lakkhitabbatāya socanalakkhaṇo. Socitassa socanakassa puggalassa, cittassa vā bhāvo socitabhāvo. Abbhantareti attabhāvassa anto. Attano lūkhasabhāvatāya sosento. Thāmagamanena samantato sosanavasena parisosento.

391. 所谓“不幸”，是不利之意。如同在《法无碍解》(Dhammapaṭisambhidā)等（《分别论》721）中所说，“法”一词是“因”的同义词，所以说“以苦为因”。“愁”，因其应被识知，故具愁之相；它是已愁者、愁者的个人，或心的状态。阿邦答勒(abbhantara)是指自体的内部。因自身的粗糙自性而令其干枯。以强力使其完全干枯。

392. ‘‘Ādissa ādissa devanti paridevanti etenāti ādevo’’ti ādevana-saddaṃ katvā assumocanādivikāraṃ āpajjantānaṃ tabbikārāpattiyā [Pg.339] so saddo kāraṇabhāvena vutto. Taṃ taṃ vaṇṇanti taṃ taṃ guṇaṃ. Tassevāti ādevaparidevasseva. Bhāvaniddesāti ‘‘ādevitattaṃ paridevitatta’’nti bhāvaniddesā.

392. “频频称说，反复悲叹，因此称为‘悲叹’”。发出悲叹之声而陷入流泪等变异状态，此声音是陷入彼等变异状态的原因，故说其为因。“称扬彼彼”，即是称扬彼彼功德。“唯彼”，即唯有悲叹与恸哭。“状态的解释”，即是“已悲叹的状态、已恸哭的状态”这样的状态解释。

393. Nissayabhūto kāyo etassa atthīti kāyikaṃ. Tenāha ‘‘kāyapasādavatthuka’’nti. Dukkaraṃ khamanaṃ etassāti dukkhamanaṃ, so eva attho sabhāvoti dukkhamanaṭṭho, tena. Sātavidhuratāya asātaṃ.

393. 身体是其所依，故为“身的”。因此说“以身净色为所依”。其忍受是困难的，故为“苦”；此义即是自性，故为“苦义”。因远离愉悦，故为“不愉悦”。

394. Cetasi bhavanti cetasikaṃ, taṃ pana yasmā cittena samaṃ pakārehi yuttaṃ, tasmā āha ‘‘cittasampayutta’’nti.

394. “存在于心中”(cetasi bhavanti)，故为“心所”(cetasikaṃ)；又因为它在诸方面与心相应，因此说“与心相应”(cittasampayutta)。

395. Sabbavisayapaṭipattinivāraṇavasena samantato sīdanaṃ saṃsīdanaṃ. Uṭṭhātumpi asakkuṇeyyatākaraṇavasena atibalavaṃ, virūpaṃ vā sīdanaṃ visīdanaṃ. Cittakilamathoti visīdanākārena cittassa parikhedo. Upāyāso, sayaṃ na dukkho dosattā, saṅkhārakkhandhapariyāpannadhammantarattā vā. Ye pana domanassameva ‘‘upāyāso’’ti vadeyyuṃ, te ‘‘upāyāso tīhi khandhehi ekenāyatanena ekāya dhātuyā sampayutto, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayutto’’ti (dhātu. 249). Imāya pāḷiyā paṭikkhipitabbā. Upa-saddo bhusatthoti āha ‘‘balavataraṃ āyāso upāyāso’’ti. Dhammamattatādīpano bhāvaniddeso dhammato aññassa kattuabhāvajotano, asati ca kattari tena kattabbassa, pariggahetabbassa ca abhāvo evāti āha ‘‘attattaniyābhāvadīpakābhāvaniddesā’’ti.

395. 因阻止对一切所缘的行践而周遍沉没，是为“遍沉”(saṃsīdana)。因导致无力起身而极强烈的，或丑恶的沉没，是为“沉没”(visīdana)。“心的疲惫”是以沉没的状态表现出的心的疲劳。“恼”(upāyāsa)，自身并非痛苦，因为是嗔恚的特性，或者因为是属于行蕴的其他法。如果有人说只有“忧”(domanassa)是“恼”，那么就应该用“恼与三蕴、一处、一界相应，与一蕴、一处、一界有时相应”（《界论》249）这段经文来反驳他们。“upa-”这个前缀表示加强的意思，所以说“更强烈的恼是‘遍恼’”。阐明“唯法性”的状态解释，显示了除了法之外没有其他作者；如果不存在作者，那么也就没有能被作者所做、所掌握的东西，因此说是“显示无我、无我所的状态解释”。

398. Jātidhammānanti ettha dhamma-saddo pakatipariyāyoti āha ‘‘jātisabhāvāna’’nti, jāyanapakatikānanti vuttaṃ hoti. Maggabhāvanāya maggabhāvanicchāhetukatā icchitabbāti tādisaṃ icchaṃ nivattento ‘‘vinā maggabhāvana’’nti āha. Aparo nayo na kho panetanti yametaṃ ‘‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’’ti evaṃ pahīnasamudayesu ariyesu vijjamānaṃ ajātidhammattaṃ, parinibbutesu ca vijjamānaṃ jātiyā anāgamanaṃ icchitaṃ, taṃ icchantassāpi maggabhāvanāya vinā appattabbato[Pg.340], anicchantassāpi bhāvanāya pattabbato na icchāya pattabbaṃ nāma hotīti evamettha attho daṭṭhabbo. Vakkhamānatthasampiṇḍanattho pi-saddoti āha ‘‘upari sesāni upādāya pi-kāro’’ti. Yanti hetuatthe karaṇe paccattavacananti āha ‘‘yenapi dhammenā’’ti. Hetuattho hi ayaṃ dhamma-saddo, alabbhaneyyabhāvo ettha hetu veditabbo. Tanti vā icchitassa vatthuno alabbhanaṃ, evamettha ‘‘yampīti yenapī’’ti vibhattivipallāsena attho vutto. Yadā pana yaṃ-saddo ‘‘iccha’’nti etaṃ apekkhati, tadā alābhavisiṭṭhā icchā vuttā hoti. Yadā pana ‘‘na labhatī’’ti etaṃ apekkhati, tadā icchāvisiṭṭho alābho vutto hoti, so pana atthato añño dhammo natthi, tathāpi alabbhaneyyavatthugatā icchāva vuttā hoti. Sabbatthāti ‘‘jarādhammāna’’ntiādinā āgatesu sabbavāresu.

398. 关于“有生法者”(jātidhammānaṃ)一词，这里的“法”(dhamma)字是“自性”(pakati)的同义词，所以说是“有生之自性者”，意即“有生之本性者”。为了止息那种（仅凭希求的）愿望，（佛陀）说“若无道之修习”，因为（解脱）应以道之修习来希求，而道之修习又以希求修习为因。另一种解释是：“然而，这并非……”，即，对于已断集谛的圣者们所具有的“无生法性”，以及已般涅槃者所具有的“生不再来”，此等虽为所愿，但即使希求，若无道之修习则不可得；即使不希求，由修习亦可得，故此非由希求可得之物。于此应如是理解其义。“pi”字有总摄将说之义，故说“pi字是就以上所余者而言”。“yaṃ pi”中的“yaṃ”是作格，表原因义，故说“以何法”。此“法”字实为原因义，于此应知“不可得性”即是其原因。或“taṃ”指所愿之事的不可得，故此中以格之转换，说“yaṃ pi”即“yena pi”之义。当“yaṃ”字关联“希求”时，说的是以“不得”为特征的希求。当其关联“不得”时，说的是以“希求”为特征的不得；然此二者于义实无别法，仍是说对于不可得之事的希求。“于一切处”，指于“有老法者”等一切文句中。

Samudayasaccaniddesavaṇṇanā

集谛解释之释义

400. Punabbhavakaraṇaṃ punobbhavo uttarapadalopaṃ katvā mano-saddassa viya purimapadassa o-kārantatā daṭṭhabbā. Atha vā sīlanaṭṭhena ika-saddena gamitatthattā kiriyāvācakassa saddassa adassanaṃ daṭṭhabbaṃ yathā ‘‘asūpabhakkhanasīlo asūpiko’’ti. Sammohavinodaniyaṃ pana ‘‘punabbhavaṃ deti, punabbhavāya saṃvattati, punappunaṃ bhave nibbattetīti ponobbhavikā’’ti (vibha. aṭṭha. 203) attho vutto so ‘‘taddhitā’’ iti bahuvacananiddesato, vicittattā vā taddhitavuttiyā, abhidhānalakkhaṇattā vā taddhitānaṃ tesupi atthesu ponobbhavikasaddasiddhi sambhaveyyāti katvā vutto. Tattha kammunā sahajātā punabbhavaṃ deti, asahajātā kammasahāyabhūtā punabbhavāya saṃvattati, duvidhāpi punappunaṃ bhave nibbattetīti daṭṭhabbā. Nandanaṭṭhena, rañjanaṭṭhena ca nandīrāgo, yo ca nandīrāgo, yā ca taṇhāyanaṭṭhena taṇhā, ubhayametaṃ ekatthaṃ, byañjanameva nānanti taṇhā ‘‘nandīrāgena saddhiṃ atthato ekattameva gatā’’ti vuttā. Tabbhāvattho hettha saha-saddo ‘‘sanidassanā dhammā’’tiādīsu (dha. sa. dukamātikā 9) viya. Tasmā nandīrāgasahagatāti nandīrāgabhāvaṃ gatā sabbāsupi avatthāsu nandīrāgabhāvassa apaccakkhāya vattanatoti attho. Rāgasambandhena uppannassāti vuttaṃ. Rūpārūpabhavarāgassa visuṃ vuccamānattā kāmabhave eva bhavapatthanuppatti vuttāti veditabbā.

400. “再生”(punobbhavo)一词，是省略了“再生之因”(punabbhavakaraṇaṃ)的后半部分而形成的，其前一词素以‘o’音结尾，如同‘意’(mano)一词。或者，应当理解为：因为‘ika’后缀表示‘习性’之义，所以没有出现动词形式，例如“不食羹者”(asūpabhakkhanasīlo)被称为“asūpiko”。在《痴迷的破除》(Sammohavinodanī)中则说：“给予再生，导向再生，不断在诸有中产生，故为‘能令再生的’(ponobbhavikā)”。此义是因“派生词”(taddhitā)为复数所指示，或因派生词用法多样，或因派生词有表达意义的特性，故说“能令再生的”一词在这些意义上也可能成立。其中应当理解为：与业俱生的给予再生；不与业俱生但作为业之助缘的导向再生；此二者皆能不断在诸有中产生。以欢喜(nandanaṭṭhena)和染著(rañjanaṭṭhena)为义的是“喜贪”(nandīrāgo)；此喜贪与以渴望(taṇhāyanaṭṭhena)为义的“渴爱”(taṇhā)，二者意义相同，仅是文句不同。故说渴爱“与喜贪在意义上实为一体”。此处的“俱”(saha)字，其义是“彼之状态”，如同“有见法”(sanidassanā dhammā)等。因此，“与喜贪俱行”(nandīrāgasahagatā)意为：已达喜贪的状态，在一切情况下，其运作皆不舍离喜贪的状态。这就是“由贪染关系而生起”(rāgasambandhena uppannassa)的意思。因为色有(rūpabhava)和无色有(arūpabhava)的贪被分别论述，所以应当理解为，此处仅说了在欲有(kāmabhava)中生存希求(bhavapatthanā)的生起。

Tasmiṃ [Pg.341] tasmiṃ piyarūpe paṭhamuppattivasena ‘‘uppajjatī’’ti vuttaṃ, punappunaṃ pavattivasena ‘‘nivisatī’’ti. Pariyuṭṭhānānusayavasena vā uppattinivesā yojetabbā. Sampattiyanti manussasobhagge, devatte ca. Attano cakkhunti savatthukaṃ cakkhuṃ vadati, sapasādaṃ vā maṃsapiṇḍaṃ. Vippasannaṃ pañcapasādanti parisuddhasuppasannanīlapītalohitakaṇhaodātavaṇṇavantaṃ. Rajatapanāḷikaṃ viya chiddaṃ abbhantare odātattā. Pāmaṅgasuttaṃ viya ālambakaṇṇabaddhaṃ. Tuṅgā uccā dīghā nāsikā tuṅganāsā, evaṃ laddhavohāraṃ attano ghānaṃ. ‘‘Laddhavohārā’’ti vā pāṭho, tasmiṃ sati tuṅgā nāsā yesaṃ te tuṅganāsā, evaṃ laddhavohārā sattā attano ghānanti yojanā kātabbā. Jivhaṃ…pe… maññanti vaṇṇasaṇṭhānato, kiccato ca. Kāyaṃ…pe… maññanti ārohapariṇāhasampattiyā. Manaṃ…pe… maññanti atītādiatthacintanasamatthaṃ. Attanā paṭiladdhāni ajjhattañca sarīragandhādīni, bahiddhā ca vilepanagandhādīni. Uppajjamānā uppajjatīti yadā uppajjamānā hoti, tadā ettha uppajjatīti sāmaññena gahitā uppādakiriyā lakkhaṇabhāvena vuttā, visayavisiṭṭhā ca lakkhitabbabhāvena. Na hi sāmaññavisesehi nānattavohāro na hotīti. Uppajjamānāti vā anicchito uppādo hetubhāvena vutto, uppajjatīti nicchito phalabhāvena yadi uppajjamānā hoti, ettha uppajjatīti.

于彼彼可爱之色，以初次生起故，说为“生起”(uppajjati)；以再再生起故，说为“住著”(nivisati)。或应以缠(pariyuṭṭhāna)与随眠(anusaya)的方式来结合生起与住著。“成就”(sampatti)者，于人间的幸运与天神的状态中。“自己的眼”(attano cakkhu)者，是说有依处之眼，或有净色(pasāda)的肉团。明净的五种净色者，是具有极其清净明亮的青、黄、赤、黑、白等颜色。其孔隙因内部洁白而如银管(rajatapanāḷikaṃ)。如系于耳垂的饰绳(pāmaṅgasuttaṃ)。高而长的鼻子为“高鼻”(tuṅganāsā)，如此获得名称的是自己的鼻根。或有读为“已得名者”(laddhavohārā)，此时应作如下结合：鼻子高的人是“高鼻者”(tuṅganāsā)，如此，已得此名的众生称自己的鼻根为高鼻。舌……等，从颜色、形状及功能而认为……。身……等，从身高、体格的圆满而认为……。意……等，从能思惟过去等事而认为……。自己所获得的，于内则有身香等，于外则有涂香等。“正在生起时，它便生起”(Uppajjamānā uppajjati)者，当其正在生起时，于此处生起，此是以一般方式理解的生起作用，作为一种特征(lakkhaṇa)而被述说；而由所缘所限定者，则作为被标识者(lakkhitabba)而被述说。因为一般与特殊并非没有言说上的差异。或者，“正在生起”(uppajjamānā)是作为因的不确定之生起；“生起”(uppajjati)是作为果的确定之生起，即：若其正在生起，则于此处生起。

Nirodhasaccaniddesavaṇṇanā

灭谛解释的释义

401. ‘‘Sabbāni nibbānavevacanānevā’’ti vatvā tamatthaṃ pākaṭataraṃ kātuṃ ‘‘nibbānañhī’’tiādi āraddhaṃ. Tattha āgammāti nimittaṃ katvā. Nibbānahetuko hi taṇhāya asesavirāganirodho. Khayagamanavasena virajjati. Appavattigamanavasena nirujjhati. Anapekkhatāya cajanavasena, hānivasena vā cajīyati. Puna yathā nappavattati, tathā dūra khipanavasena paṭinissajjīyati. Bandhanabhūtāya mocanavasena muccati. Asaṃkilesavasena na allīyati. Kasmā panetaṃ nibbānaṃ ekameva samānaṃ nānānāmehi vuccatīti? Paṭipakkhanānatāyāti dassento ‘‘ekameva hī’’tiādimāha. Saṅkhatadhammavidhurasabhāvattā nibbānassa nāmānipi guṇanemittikattā saṅkhatadhammavidhurāneva hontīti vuttaṃ ‘‘sabbasaṅkhatānaṃ nāmapaṭipakkhavasenā’’ti. Asesaṃ virajjati taṇhā etthāti asesavirāgoti. Esa nayo sesesupi. Ayaṃ pana viseso – natthi etassa uppādo, na [Pg.342] vā etasmiṃ adhigate puggalassa uppādoti anuppādo, asaṅkhatadhammo. ‘‘Appavatta’’ntiādīsupi iminā nayena attho veditabbo. Āyūhanaṃ samudayo, tappaṭipakkhavasena anāyūhanaṃ.

401. 说了“一切都是涅槃的同义词”后，为了更清楚地说明此义，而开始说“涅槃即是”等。此中，“依于”(āgamma)是作为原因(nimittaṃ katvā)的意思。因为渴爱的无余离贪与灭尽，是以涅槃为因。以灭尽故而离贪；以不转起故而息灭；以无期待故而舍离，或以减损故而舍弃；以令其不再转起的方式，远远抛弃故而舍遣；以从束缚中解脱故而得解脱；以无染污故而不执取。然则，为何此同一涅槃，却以种种名称称呼？为了显示对治法的不同，而说“因为只有一个”等。由于涅槃的自性远离有为法，其名称亦因功德与特性而远离有为法，故说“以对治一切有为法之名义”。“于此，渴爱无余离贪”，故为“无余离贪”(asesavirāgo)。其余亦同此理。此中之差别在于：此法无生起，或证得此法之个人(puggala)无生起，故为“无生”(anuppādo)，是无为法。“不转起”(appavatta)等词的意义也应依此理了知。积集(āyūhana)即是集，与其对治故为“无积集”(anāyūhana)。

Taṇhā appahīne sati yattha uppajjati, pahāne pana sati tattha tatthevassā abhāvo sudassitoti āha ‘‘tattheva abhāvaṃ dassetu’’nti. Apaññattinti apaññāpanaṃ, ‘‘titta alābu atthī’’ti vohārābhāvaṃ vā. Tittaalābuvalliyā appavattiṃ icchanto puriso viya ariyamaggo, tassa tassā appavattininnacittassa mūlacchedanaṃ viya maggassa nibbānārammaṇassa taṇhāya pahānaṃ, tadappavatti viya taṇhāya appavattibhūtaṃ nibbānaṃ daṭṭhabbaṃ.

当渴爱未断时，它于何处生起；当已断时，则于彼彼之处，其不存在是易见的，故说“为显示其就在彼处不存在”。“无施设”(apaññatti)即不令了知，或无“有苦葫芦”此等言说。圣道如欲令苦葫芦(titta-alābu)藤不生起之人；以涅槃为所缘的道断除渴爱，如彼人倾向于（苦葫芦藤）不生起之心而断其根；应知涅槃即渴爱的不生起状态，如彼（苦葫芦藤）之不生起。

Dutiyaupamāyaṃ dakkhiṇadvāraṃ viya nibbānaṃ, coraghātakā viya maggo. Dakkhiṇadvāre ghātitāpi corā pacchā ‘‘aṭaviyaṃ corā ghātitā’’ti vuccanti, evaṃ nibbānaṃ āgamma niruddhāpi taṇhā ‘‘cakkhādīsu niruddhā’’ti vuccati tattha kiccakaraṇābhāvatoti daṭṭhabbaṃ. Purimā vā upamā maggena niruddhāya ‘‘piyarūpasātarūpesu niruddhā’’ti vattabbatādassanatthaṃ vuttā, pacchimā nibbānaṃ āgamma niruddhāya ‘‘piyarūpasātarūpesu niruddhā’’ti vattabbatādassanatthaṃ vuttāti ayaṃ etāsaṃ viseso.

在第二个譬喻中，涅槃如南门，道如杀贼者。盗贼虽在南门被杀，事后仍被称为“盗贼在林中被杀”；同样，渴爱虽依于涅槃而息灭，仍被称为“于眼等处息灭”，当知这是因为在彼处已无作用。前一譬喻是为了显示，由道息灭的（渴爱）应被称为“于可爱可意之色中息灭”；后一譬喻是为了显示，依于涅槃息灭的（渴爱）应被称为“于可爱可意之色中息灭”，此即二者之差别。

Maggasaccaniddesavaṇṇanā

道谛解释的释义

402. Aññamaggapaṭikkhepanatthanti titthiyehi parikappitassa maggassa dukkhanirodhagāminipaṭipadābhāvapaṭikkhepanatthaṃ, aññassa vā maggabhāvapaṭikkhepo aññamaggapaṭikkhepo, tadatthaṃ. ‘‘Aya’’nti pana attano, tesu ca bhikkhūsu ekaccānaṃ paccakkhabhāvato āsannapaccakkhavacanaṃ. Ārakattāti niruttinayena ariyasaddasiddhimāha. Ariyabhāvakarattāti ariyakaraṇo ariyoti uttarapadalopena, puggalassa ariyabhāvakarattā ariyaṃ karotīti vā ariyo, ariyaphalapaṭilābhakarattā vā ariyaṃ phalaṃ labhāpeti janetīti ariyo. Purimena cettha attano kiccavasena, pacchimena phalavasena ariyanāmalābho vuttoti daṭṭhabbo. Catusaccapaṭivedhāvahaṃ kammaṭṭhānaṃ catusaccakammaṭṭhānaṃ, catusaccaṃ vā uddissa pavattaṃ bhāvanākammaṃ yogino sukhavisesānaṃ ṭhānabhūtanti catusaccakammaṭṭhānaṃ. Purimāni dve saccāni [Pg.343] vaṭṭaṃ pavattihetubhāvato. Pacchimāni vivaṭṭaṃ nivattitadadhigamupāyabhāvato. Vaṭṭe kammaṭṭhānābhiniveso sarūpato pariggahasabbhāvato. Vivaṭṭe natthi avisayattā, visayatte ca payojanābhāvato. Purimāni dve saccāni uggaṇhitvāti sambandho. Kammaṭṭhānapāḷiyā hi tadatthasallakkhaṇena vācuggatakaraṇaṃ uggaho. Tenāha ‘‘vācāya punappunaṃ parivattento’’ti. Iṭṭhaṃ kantanti nirodhamaggesu ninnabhāvaṃ dasseti, na abhinandanaṃ, tanninnabhāvoyeva ca tattha kammakaraṇaṃ daṭṭhabbaṃ.

402. “否定其他道路”(aññamaggapaṭikkhepanatthaṃ)是指否定诸外道(titthiya)所构想的道路并非导向苦灭的行道，或是否定其他[道]为道，此即其义。“此”(ayaṃ)则指自身，且对某些比丘而言，因是亲证，故为近于亲证之说。“由远离故”(ārakattā)，是以词源学的方式说明“圣”(ariya)一词的成就。“由成就圣性故”(ariyabhāvakarattā)，是透过省略后分词而说“令成圣者，故为圣者”(ariyakaraṇo ariyo)；或因其令个人(puggala)成就圣性，故称“圣者”；或因其能令人获得圣果，即能令人获得或生起圣果，故称“圣者”。当知，于此，前者是依自身的作用，后者是依果，而说获得“圣”之名。能引生四圣谛通达的业处(kammaṭṭhāna)即是“四圣谛业处”；或者，为四圣谛而行的修习业(bhāvanākamma)，是瑜伽行者(yogino)殊胜安乐之处，故为“四圣谛业处”。前二谛为“轮回”(vaṭṭa)，因是流转之因；后二谛为“还灭”(vivaṭṭa)，因是止息及证得之法。于轮回中对业处有所投入，是因其自性存在可被遍知故。于还灭中则无，因其非所缘境，纵然是所缘境亦无作用。与“学习前二谛后”(purimāni dve saccāni uggaṇhitvā)相连结。在业处的教典中，透过审察其义而令其熟诵于口，即是“学习”(uggaho)。是故说“以言语反复转诵”。“可喜、可爱”(iṭṭhaṃ kantaṃ)是显示对灭、道二谛的倾向，而非欣喜。当知，于彼唯有此趋向性即是修行。

Ekapaṭivedhenevāti ekañāṇeneva paṭivijjhanena. Paṭivedho paṭighātābhāvena visaye nissaṅgacārasaṅkhātaṃ nibbijjhanaṃ. Abhisamayo avirajjhitvā visayassa adhigamasaṅkhāto avabodho. ‘‘Idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti paricchinditvā jānanameva vuttanayena paṭivedhoti pariññāpaṭivedho, tena. Idañca yathā tasmiṃ ñāṇe pavatte pacchā dukkhassa sarūpādiparicchede sammoho na hoti, tathā pavattiṃ gahetvā vuttaṃ, na pana maggañāṇassa ‘‘idaṃ dukkha’’ntiādinā (ma. ni. 2.484; 3.104) pavattanato. Pahīnassa puna appahātabbatāya pakaṭṭhaṃ hānaṃ cajanaṃ samucchindanaṃ, pahānameva vuttanayena paṭivedhoti pahānapaṭivedho, tena. Ayampi yasmiṃ kilese appahīyamāne maggabhāvanāya na bhavitabbaṃ, asati ca maggabhāvanāya yo uppajjeyya, tassa kilesassa paṭighātaṃ karontassa anuppattidhammataṃ āpādentassa ñāṇassa tathāpavattiyaṃ paṭighātābhāvena nissaṅgacāraṃ upādāya evaṃ vutto. Sacchikiriyā paccakkhakaraṇaṃ anussavākāraparivitakkādike muñcitvā sarūpato ārammaṇakaraṇaṃ ‘‘idaṃ ta’’nti yathāsabhāvato gahaṇaṃ, sā eva vuttanayena paṭivedhoti sacchikiriyāpaṭivedho, tena. Ayaṃ panassa āvaraṇassa asamucchindanato ñāṇaṃ nirodhaṃ ālambituṃ na sakkoti, tassa samucchindanato taṃ sarūpato vibhāventameva pavattatīti evaṃ vutto. Bhāvanā uppādanā, vaḍḍhanā ca. Tattha paṭhamamagge uppādanaṭṭhena, dutiyādīsu vaḍḍhanaṭṭhena, ubhayatthāpi vā ubhayathāpi veditabbaṃ. Paṭhamamaggepi hi yathārahaṃ vuṭṭhānagāminiyaṃ pavattaṃ parijānanādiṃ vaḍḍhento pavattoti vaḍḍhanaṭṭhena bhāvanā sakkā viññātuṃ. Dutiyādīsupi appahīnakilesappahānato, puggalantarabhāvasādhanato ca uppādanaṭṭhena bhāvanā sakkā viññātuṃ, sā eva vuttanayena paṭivedhoti bhāvanāpaṭivedho, tena. Ayampi [Pg.344] hi yathā ñāṇe pavatte pacchā maggadhammānaṃ sarūpaparicchede sammoho na hoti, tathā pavattimeva gahetvā vutto.

“以一通达”即是以一智而洞穿。通达(paṭivedho)是因无障碍而于所缘中无滞碍行进，此名为洞穿(nibbijjhanaṃ)。现观(abhisamayo)是不舍离而证得所缘，此名为觉悟(avabodho)。“此是苦，苦仅有此量，无复增多”，如是限定而知，即是依前述之理的通达，此即“遍知通达”，由是而通达。此亦是就当该智生起后，于苦之自相等分别中再无迷惑，随顺此行相而说，而非指道智以“此是苦”等方式运作。因已断者不须再断，故为殊胜的舍离、弃舍、根绝，此舍离即是依前述之理的通达，此即“断通达”，由是而通达。此亦是说，当某烦恼未断时，道之修习则不能有；若无道之修习，该烦恼则会生起。能对治此烦恼、令其入于不生起法的智，其行相因无障碍而无滞碍行进，故如是说。作证(sacchikiriyā)是亲证，即舍离听闻、思惟等方式，依自性而缘取，“即是此”，如是如实地把握，此即是依前述之理的通达，此即“作证通达”，由是而通达。此是说，因障碍未被根绝，智不能缘取灭；当障碍被根绝后，智即能彰显其自性而运作，故如是说。修习(bhāvanā)是生起与增长。于初道中为生起义，于第二道等中为增长义，或于二者中皆可作两种理解。于初道中，亦可随顺出起道而增长已有的遍知等，故可从增长义了知为修习。于第二道等中，因断除未断之烦恼、成就另一个体之状态，故可从生起义了知为修习，此即是依前述之理的通达，此即“修习通达”，由是而通达。此亦是就当智生起后，于道法之自相分别中再无迷惑，随顺此行相而说。

Tiṭṭhantu tāva yathādhigatā maggadhammā, yathāpavattesu phaladhammesupi ayaṃ yathādhigatasaccadhammesu viya vigatasammohova hoti. Tenevāha ‘‘diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo’’ti (mahāva. 18; dī. ni. 1.299; ma. ni. 2.69) yato sacassa dhammatāsañcoditā yathādhigatasaccadhammālambaniyo maggavīthito parato maggaphalapahīnāvasiṭṭhakilesanibbānānaṃ paccavekkhaṇā pavattanti, dukkhasaccammopi sakkāyadiṭṭhiādayo. Ayañca atthavaṇṇanā ‘‘pariññābhisamayenā’’tiādīsupi vibhāvetabbā. Ekābhisamayena abhisametīti etthāha vitaṇḍavādī ‘‘ariyamaggañāṇaṃ catūsu saccesu nānābhisamayavasena kiccakara’’nti, so abhidhamme (kathā. 274) odhisokathāya saññāpetabbo. Idāni tameva ekābhisamayaṃ vitthāravasena vibhāvetuṃ ‘‘evamassā’’tiādi vuttaṃ. ‘‘Pubbabhāge…pe… paṭivedho hotī’’ti kasmā vuttaṃ, nanu paṭivedho pubbabhāgiyo na hotīti? Saccametaṃ nippariyāyato, idha pana uggahādivasena pavatto avabodho pariyāyato tathā vutto. Paṭivedhanimittattā vā uggahādivasena pavattaṃ dukkhādīsu pubbabhāge ñāṇaṃ ‘‘paṭivedho’’ti vuttaṃ, na paṭivijjhanasabhāvaṃ. Kiccatoti pubbabhāgehi dukkhādiñāṇehi kātabbakiccassa idha nipphattito, imasseva vā ñāṇassa dukkhādippakāsanakiccato, pariññāditoti attho. Ārammaṇapaṭivedhoti sacchikiriyāpaṭivedhamāha. Sāti paccavekkhaṇā. Idhāti imasmiṃ ṭhāne. Uggahādīsu vuccamānesu na vuttā anavasarattā. Adhigame hi sati tassā siyā avasaro.

且置已证得之道法，于已生起之果法，此人亦如于已证得之谛法般，痴迷已除。是故说：“已见法、已得法、已知法、已深解法。”因为，为谛之法性所激发，于道心路过程之后，生起诸省察(paccavekkhaṇā)，此等省察以已证得之谛法为所缘，省察道、果、已断及未断之烦恼、涅槃，以及于苦谛中省察身见(sakkāyadiṭṭhi)等。此义之释义，于“以遍知现观”等处亦当阐明。于“以一现观而现观”处，诡辩者(vitaṇḍavādī)说：“圣道智于四谛中，依种种现观而起作用。”当以《阿毗达摩》(Abhidhamma)中《限定论》(Odhisokathā)令其了知。今为详尽阐明此“一现观”，故说“如是彼……”等。为何说“于前分……有通达”？通达岂非不属于前分吗？从非方便说(nippariyāyato)而言，此是事实。然于此，依学习等而生起之觉悟，是依方便说(pariyāyato)而如是说。或因是通达之相(nimitta)，故将前分中依学习等而有之于苦等之智，称为“通达”，而非指其有洞穿之自性。由作用故，是因前分中苦等之智所应成办之作用，于此得以完成；或因此智自有开显苦等之作用，故为遍知等义。所缘通达，是指作证通达。彼(sā)指省察。于此(idha)指于此处。于宣说学习等时未说及，因无时机。盖有证得时，方有彼之时机。

Taṃyeva hi anavasaraṃ dassetuṃ ‘‘imassa cā’’tiādi vuttaṃ. Pubbe pariggahatoti kammaṭṭhānapariggahato pubbe. Uggahādivasena saccānaṃ pariggaṇhanañhi pariggaho. Tathā tāni pariggaṇhanato manasikāradaḷhatāya pubbabhāgiyā dukkhapariññādayo honti yevāti āha ‘‘pariggahato paṭṭhāya hotī’’ti. Aparabhāgeti maggakkhaṇe. Duddasattāti attano pavattikkhaṇavasena pākaṭānipi pakatiñāṇena sabhāvarasato daṭṭhuṃ asakkuṇeyyattā. Gambhīreneva ca bhāvanāñāṇena, tathāpi matthakappattena ariyamaggañāṇeneva yāthāvato passitabbattā gambhīrāni[Pg.345]. Tenāha ‘‘lakkhaṇapaṭivedhato pana ubhayampi gambhīra’’nti. Itarāni asaṃkiliṭṭhaasaṃkilesikatāya accantasukhappattāya anuppattibhavatāya, anuppannapubbatāya ca pavattivasena apākaṭattā ca paramagambhīrattā, tathā paramagambhīrañāṇeneva passitabbatāya pakatiñāṇena daṭṭhuṃ na sakkuṇeyyānīti duddasāni. Tenāha ‘‘itaresaṃ panā’’tiādi. Payogoti kiriyā, vāyāmo vā. Tassa mahantatarassa icchitabbataṃ, dukkarataratañca upamāhi dasseti ‘‘bhavaggaggahaṇattha’’ntiādinā. Paṭivedhakkhaṇeti ariyassa maggassa catusaccasampaṭivedhakkhaṇe. Ekameva taṃ ñāṇanti dukkhādīsu pariññādikiccasādhanavasena ekameva taṃ maggañāṇaṃ hoti.

为了说明这正是没有机会，所以说了“此亦”等语。先前执持(pariggaha)是指在业处(kammaṭṭhāna)执持之前。因为通过受持等方式把握诸谛才称为执持。同样，由于这种把握，以作意(manasikāra)坚固，就必然会产生前分(pubbabhāga)的苦遍知(dukkhapariññā)等，所以说“从执持开始”。后分(aparabhāga)则是在道刹那(maggakkhaṇa)。难见(duddasa)是因为，即使其现起刹那明显，但以世间智(pakatiñāṇa)无法从自性味上见到；甚深(gambhīra)是因为，必须通过甚深的修习智(bhāvanāñāṇa)，以及达到顶点的圣道智(ariyamaggañāṇa)，才能如实见到。因此说：“但从相之通达来看，两者都是甚深的。”其余的法，因为无染、非杂染、已达究竟之乐、未曾有、未曾生起，并且依其行转而不显现，故极其甚深；又因为必须通过极其甚深的智慧才能见到，以世间智无法见到，所以是难见的。因此说“至于其余的法”等。加行(payoga)指行为或努力。用“为证有顶(bhavaggaggahaṇa)”等比喻来显示其更为广大、值得希求，并且更加难行。通达刹那(paṭivedhakkhaṇa)指圣道四谛现观的刹那。“唯一这个智慧”是指，在苦等之中，以成办遍知(pariññā)等作用的方式，它就是唯一的道智(maggañāṇa)。

Imesu tīsu ṭhānesūti imesu viramitabbatāvasena jotitesu tīsu kāmabyāpādavihiṃsāvitakkavatthūsu. Visuṃ visuṃ uppannassa tividhaakusalasaṅkappassa. Padapacchedatoti ettha gatamaggo ‘‘pada’’nti vuccati, yena ca upāyena kāraṇena kāmavitakko uppajjati, so tassa gatamaggoti tassa pacchedo ghāto padapacchedo, tato padapacchedato. Anuppattidhammatāpādanaṃ anuppattisādhanaṃ, tassa vasena. Maggakiccasādhanena maggaṅgaṃ pūrayamāno ekova tividhakiccasādhano kusalasaṅkappo uppajjati. Tividhākusalasaṅkappasamucchedanameva hettha tividhakiccasādhanaṃ daṭṭhabbaṃ. Iminā nayena ‘‘imesu catūsu ṭhānesū’’tiādīsupi attho veditabbo.

“于此三处中”，指的是于此等应止息而阐明的三种欲、瞋、害寻事中。对于分别生起的三种不善思惟而言。所谓“断径”(padapaccheda)，此处“径”(pada)指所行之道。欲寻通过何种方法、何种原因生起，那便是它的所行之道；切断、破坏此道，即是“断径”。因此，说“从断径”。使之具有不生起的性质，即是成就其不生起，依此之故。以成办道的作用来圆满道支时，能成办三种作用的唯一善思惟(kusalasaṅkappa)就会生起。此处应当明白，断除三种不善思惟本身，即是成办三种作用。依此理趣，“于此四处”等语句的含义也应当这样理解。

Musāvādāveramaṇiādayoti ettha yasmā sikkhāpadavibhaṅge (vibha. 703) viraticetanā, sabbe sampayuttadhammā ca sikkhāpadānīti āgatānīti tattha padhānānaṃ viraticetanānaṃ vasena ‘‘viratiyopi honti cetanāyopī’’ti (vibha. aṭṭha. 703) sammohavinodaniyaṃ vuttaṃ, tasmā keci ‘‘ādi-saddena na kevalaṃ pisuṇavācā veramaṇiādīnaṃyeva saṅgaho, atha kho tādisānaṃ cetanānampi saṅgaho’’ti vadanti, taṃ pubbabhāgavasena vuccamānattā yujjeyya, musāvādādīhi viramaṇakāle vā viratiyo, subhāsitādivācābhāsanādikāle ca cetanāyo yojetabbā, maggakkhaṇe pana viratiyova icchitabbā cetanānaṃ amaggaṅgattā. Ekassa ñāṇassa dukkhādiñāṇatā viya, ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvābhāvā sammāvācādibhāvāsiddhito, taṃsiddhiyaṃ aṅgattayatāsiddhito ca.

“离虚妄语等”：在此，因为在《学处分别》(Vibhaṅga 703)中说，离(virati)、思(cetanā)及一切相应法都是学处(sikkhāpada)，所以在《痴论》(Sammohavinodanī)中，依主要的离与思而说“亦有离，亦有思”。因此有些人说：“‘等’字不仅包括离离间语等，还包括此类思。”这种说法，若就前分(pubbabhāga)而言，是恰当的。在远离虚妄语等时，应取离；在说善语等时，则应取思。但在道刹那(maggakkhaṇa)，只应取离，因为思并非道支。犹如一个智慧具有苦智等性质，一种离具有离虚妄语等性质；然而，一种思，因其不具有成办正语等三种作用的自性，故不能成就正语等(sammāvācā)的性质；即使成就了，也不能成就三支性。

Bhikkhussa [Pg.346] ājīvahetukaṃ kāyavacīduccaritaṃ nāma ayoniso āhārapariyesanahetukameva siyāti āha ‘‘khādanīya…pe… duccarita’’nti. Kāyavacīduccaritaggahaṇañca kāyavacīdvāreyeva ājīvapakopo, na manodvāreti dassanatthaṃ. Tenāha ‘‘imesuyeva sattasu ṭhānesū’’ti.

比丘(bhikkhu)为了资生而有的身语恶行，是因为不如理地寻求食物而产生，所以说“嚼食(khādanīya)……恶行”。提及身语恶行，是为了显示对资生的败坏只通过身语二门，而非意门。因此说“就在这七处”。

Anuppannānanti asamudācāravasena vā ananubhūtārammaṇavasena vā anuppannānaṃ. Aññathā hi anamatagge saṃsāre anuppannā pāpakā akusalā dhammā nāma na santi. Tenāha ‘‘ekasmiṃ bhave’’tiādi. Yasmiṃ bhave ayaṃ imaṃ vīriyaṃ ārabhati, tasmiṃ ekasmiṃ bhave. Janetīti uppādeti. Tādisaṃ chandaṃ kurumāno evaṃ chandaṃ janeti nāma. Vāyāmaṃ karotīti payogaṃ parakkamaṃ karoti. Vīriyaṃ pavattetīti kāyikacetasikavīriyaṃ pakārato vatteti. Vīriyena cittaṃ paggahitaṃ karotīti teneva sahajātavīriyena cittaṃ ukkhipento kosajjapātato nisedhanena paggahitaṃ karoti. Padahanaṃ pavattetīti padhānaṃ vīriyaṃ karoti. Paṭipāṭiyā panetāni cattāri padāni āsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni.

“未生”是指，由于未曾现行，或未曾体验所缘，而未生起。否则，在无始的轮回(saṃsāra)中，实无未曾生起的恶不善法。因此说“于一有(bhava)中”等。即在此人发起此精进的那一有中。“令生”即是使其生起。作如是欲，即名为“令生欲”。“勤策”即是作加行、努力。“发起精进”即是令身心精进转起。“以精进策励心”即是以俱生精进策励其心，通过禁止其堕于懈怠而令心振奋。“发起勤勇”即是作精勤努力。这四个词，应依次与亲近、修习、多作、持续行相结合。

Uppannapubbānanti sadisavohārena vuttaṃ. Bhavati hi taṃsadisesu tabbohāro yathā ‘‘sā eva tittiri, tāni eva osadhānī’’ti. Tenāha ‘‘idāni tādise’’ti. Uppannānanti ‘‘anuppannā’’ti avattabbataṃ āpannānaṃ. Pahānāyāti pajahanatthāya. Anuppannānaṃ kusalānanti ettha kusalāti uttarimanussadhammā adhippetā, tesañca uppādo nāma adhigamo paṭilābho, tappaṭikkhepena anuppādo appaṭilābhoti āha ‘‘appaṭiladdhānaṃ paṭhamajjhānādīna’’nti. ‘‘Ṭhitiyā vīriyaṃ ārabhatī’’ti vutte na khaṇaṭhiti adhippetā tadatthaṃ vīriyārabbhena payojanābhāvato, atha kho pabandhaṭhiti adhippetāti āha ‘‘punappunaṃ uppattipabandhavasena ṭhitattha’’nti. Sammussanaṃ paṭipakkhadhammavasena adassanamupagamananti tappaṭikkhepena asammussanaṃ asammosoti āha ‘‘asammosāyāti avināsanattha’’nti. Bhiyyobhāvo punappunaṃ bhavanaṃ, so pana uparūpari uppattīti āha ‘‘uparibhāvāyā’’ti. Vepullaṃ abhiṇhappavattiyā paguṇabalavabhāvāpattīti vuttaṃ ‘‘vepullāyāti vipulabhāvāyā’’ti, mahantabhāvāyāti attho. Bhāvanāya paripūraṇatthanti jhānādibhāvanāparibrūhanatthaṃ.

“曾生起”(Uppannapubbānaṃ)是依相似的说法而言。对于同类事物，确有此种说法，比如“这就是鹌鹑(tittiri)，那些就是药草(osadhāni)”。因此说“现在是这样”。“已生起”(Uppannānaṃ)是指已达到不可说“未生起”的状态。“为断”(pahānāya)是为了舍弃。“未生之善法”(anuppannānaṃ kusalānaṃ)中，“善”(kusala)意指胜人法(uttarimanussadhammā)，它们的生起(uppāda)名为证得(adhigama)、获得(paṭilābha)，与此相反，不生(anuppāda)即是不获得(appaṭilābha)，所以说“对于未获得的初禅等”。说“为住立(ṭhitiyā)而发起精进”时，所指的不是刹那住(khaṇaṭhiti)，因为为此发起精进没有用处，而是意指相续住(pabandhaṭhiti)，所以说“依反复生起的相续而住立之义”。“忘失”(sammussana)是由于对治法而趋于不见，与此相反，不忘失(asammussana)即是不迷忘(asammosa)，所以说“为不迷忘(asammosāya)即不失坏义(avināsanattha)”。“增长”(bhiyyobhāva)是再再生起，此又指更高层次的生起，所以说“为增上”(uparibhāvāya)。“广大”(vepulla)是指通过数数行转而达到熟练、有力的状态，所以说“为广大(vepullāya)即为广博(vipulabhāvāya)”，意为成为广大。“为修习圆满”(bhāvanāya paripūraṇatthaṃ)是指为禅那等修习的增长圆满。

Catūsu [Pg.347] ṭhānesūti anuppannākusalānuppādanādīsu catūsu ṭhānesu. Kiccasādhanavasenāti catubbidhassapi kiccassa ekajjhaṃ nipphādanavasena.

“于四处”(catūsu ṭhānesu)是指在不令未生之恶生起等四处。“以成办作用的方式”(kiccasādhanavasena)是指以同时完成所有四种作用的方式。

Jhānāni pubbabhāgepi maggakkhaṇepi nānāti yadipi samādhiupakārakehi abhiniropanānumajjanasampiyāyanabrūhanasantasukhasabhāvehi vitakkādīhi sampayogabhedato bhāvanātisayappavattānaṃ catunnaṃ jhānānaṃ vasena sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāppahānacatusatikiccaṃ, eko samādhi catujhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhi eva maggakkhaṇe pīti attho. Nānāmaggavasenāti paṭhamamaggādinānāmaggavasena jhānāni nānā. Dutiyādayopi maggā dutiyādīnaṃ jhānānaṃ. Ayaṃ panassāti ettha maggabhāvena catubbidhampi ekattena gahetvā ‘‘assā’’ti vuttaṃ, assa maggassāti attho. Ayanti pana ayaṃ jhānavasena sabbasadisasabbāsadisekaccasadisatā viseso.

禅那在前分与道刹那亦有不同。尽管正定是依四种禅那而分别的——此四禅那因寻等（心所）与有助于定的专注、抚慰、悦乐、增长、寂静乐等自性相应之差别，而在修习增上时生起；然而，犹如精进有令未生之恶不生等四种作用，念有于不净、苦、无常、无我之身等舍离净想等四种作用，单一的定不能成就四禅那的定之作用。因此，其义为：在前分是初禅定，在道刹那也是；同样，在前分是第四禅定，在道刹那也是。“依种种道故”，是说依初道等种种道，禅那亦有种种。第二等道亦为第二等禅那之道。至于“此”（Ayaṃ panassa），此处是以道性将四种（禅那）摄为一，故说“此”（assa），意为此道。而此（Ayanti）是依禅那而有的一切相似、一切不相似、部分相似的差别。

Pādakajjhānaniyamena hotīti idha pādakajjhānaniyamaṃ dhuraṃ katvā vuttaṃ, yathā cettha, evaṃ sammohavinodaniyampi (vibha. aṭṭha. 205). Aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 350) pana vipassanāniyamo vutto sabbavādāvirodhato, idha pana sammasitajjhānapuggalajjhāsayavādanivattanato pādakajjhānaniyamo vutto. Vipassanāniyamo pana sādhāraṇattā idhāpi na paṭikkhittoti daṭṭhabbo. Aññe ca ācariyavādā parato vakkhamānā vibhajitabbāti yathāvuttameva tāva pādakajjhānaniyamaṃ vibhajanto āha ‘‘pādakajjhānaniyamena tāvā’’ti. Paṭhamajjhāniko hoti, yasmā āsannapadese vuṭṭhitasamāpatti maggassa attano sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa. Paripuṇṇāneva hontīti aṭṭha satta ca hontīti attho. Satta honti sammāsaṅkappassa abhāvato. Cha honti pītisambojjhaṅgassa abhāvato. Maggaṅgabojjhaṅgānaṃ sattachabhāvaṃ atidisati ‘‘esa nayo’’ti. Arūpe catukkapañcakajjhānaṃ…pe… vuttaṃ aṭṭhasāliniyanti adhippāyo. Nanu tattha ‘‘arūpe tikacatukkajjhānaṃ uppajjatī’’ti (dha. sa. aṭṭha. 350) vuttaṃ, na ‘‘catukkapañcakajjhāna’’nti? Saccametaṃ, yesu pana saṃsayo atthi, tesaṃ uppattidassanena[Pg.348], tena atthato ‘‘catukkapañcakajjhānaṃ uppajjatī’’ti vuttameva hotīti evamāhāti veditabbaṃ. Samudāyañca apekkhitvā ‘‘tañca lokuttaraṃ, na lokiya’’nti āha ‘‘avayavekattaṃ liṅgasamudāyassa visesakaṃ hotī’’ti. Catutthajjhānameva hi tattha lokiyaṃ uppajjati, na catukkaṃ, pañcakaṃ vāti. Ettha kathanti pādakajjhānassa abhāvā kathaṃ daṭṭhabbanti attho. Taṃjhānikāvassa tattha tayo maggā uppajjanti, tajjhānikaṃpaṭhamaphalādiṃ pādakaṃ katvā uparimaggabhāvanāyāti adhippāyo. Tikacatukkajjhānikaṃ pana maggaṃ bhāvetvā tattha uppannassa arūpacatutthajjhānaṃ, tajjhānikaṃ phalañca pādakaṃ katvā uparimaggabhāvanāya aññajhānikāpi uppajjantīti, jhānaṅgādiniyāmikā pubbābhisaṅkhārasamāpattipādakaṃ, na sammasitabbāti phalassāpi pādakatā daṭṭhabbā.

“依基础禅的规定性而有”，此处是把基础禅的规定性作为要点而说，此处如此，《破除痴迷》（Sammohavinodanī）中亦如是说。但在《含义阐明》(Aṭṭhasālinī)中，为不与一切说相违，而说观(vipassanā)的规定性；此处则为驳斥关于已思择禅那的个人意乐之说，而说基础禅的规定性。应知，观的规定性因其普遍性，于此处亦未被排斥。其他诸师之说，将于后文辨析。如前所说，首先辨析基础禅的规定性，故说“首先依基础禅的规定性”。成为初禅者，是因为从邻近处所之定出定后，该定会使道与自身相似，犹如大地之色使蜥蜴之色（相似）。“圆满”意为具足八支或七支。因无正思惟，故为七支。因无喜觉支，故为六支。以“此理亦然”类推道支与觉支的七支和六支之理。“于无色界有四支禅与五支禅……”等，意为此乃《含义阐明》所说。问：彼处不是说“于无色界生起三支禅与四支禅”，而非“四支禅与五支禅”吗？答：此言属实，然为令有疑者见其生起，故义理上实已说“生起四支禅与五支禅”，应如是知。又，从总体上说“彼是出世间，非世间”，是说“部分之统一性是特征总体之区别”。因为在那里，唯有世间的第四禅生起，而非四支禅或五支禅。“此处如何？”意为：因无基础禅，应如何理解？其意为：彼禅者于彼处生起三道，是以与彼禅相应的初果等为基础而修习上道。又，修习三支或四支禅之道者，于彼处生起无色第四禅，以与彼禅相应的果为基础而修习上道时，亦能生起其他禅。决定禅支等的是作为基础的、由先前行所决定的定，此不应被思择，故应知果亦可作为基础。

Keci panāti moravāpīmahādattattheraṃ sandhāyāha. Puna kecīti tipiṭakacūḷābhayattheraṃ. Tatiyavāre kecīti ‘‘pādakajjhānameva niyametī’’ti evaṃ vādinaṃ tipiṭakacūḷanāgattherañceva anantaraṃ vutte dve ca there ṭhapetvā itare there sandhāya vadati.

“又，有一些”，是指孔雀池的摩诃达多(Mahādatta)长老。“再者，有一些”，是指三藏小无畏(Tipiṭaka Cūḷābhaya)长老。第三次说“有一些”，是指除了主张“只限定于基础禅”的三藏小龙(Tipiṭaka Cūḷanāga)长老，以及紧随其后提到的两位长老之外的其余长老。

403. Sasantatipariyāpannānaṃ dukkhasamudayānaṃ appavattibhāvena pariggayhamāno nirodhopi sasantatipariyāpanno viya hotīti katvā vuttaṃ ‘‘attano vā cattāri saccānī’’ti. Parassa vāti etthāpi eseva nayo. Tenāha bhagavā ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi, lokasamudayañca paññāpemi, lokanirodhañca paññāpemi, lokanirodhagāminipaṭipadañca paññāpemī’’ti (saṃ. ni. 1.107; a. ni. 4.45) kathaṃ pana ādikammiko nirodhamaggasaccāni pariggaṇhātīti? Anussavādisiddhamākāraṃ pariggaṇhāti. Evañca katvā lokuttarabojjhaṅge uddissāpi pariggaho na virujjhati. Yathāsambhavatoti sambhavānurūpaṃ, ṭhapetvā nirodhasaccaṃ sesasaccavasena samudayavayāti veditabbāti attho.

403. 因包含于自身相续中的苦与集，是透过其不生起而被把握，故灭亦仿佛包含于自身相续中，因此说“或自身的四圣谛”。“或他人的”，此处道理亦然。是故世尊说：“我于此有想有意的一寻之身中，宣说世间、世间集、世间灭、以及导向世间灭之道。”然则，初学者如何把握灭谛与道谛？把握由听闻等所成就之行相。如是，即便针对出世间觉支的把握亦不相违。“随其可能”即随顺可能，其义为：应知，除灭谛外，其余诸谛当依其集与灭而知。

Catusaccapabbavaṇṇanā niṭṭhitā.

四圣谛品释义终。

Dhammānupassanāvaṇṇanā niṭṭhitā.

法随观释义终。

404. ‘‘Aṭṭhikasaṅkhalikaṃ [Pg.349] samaṃsa’’ntiādikā satta sivathikā aṭṭhikakammaṭṭhānatāya itarāsaṃ uddhumātakādīnaṃ sabhāvenevāti navannaṃ sivathikānaṃ appanākammaṭṭhānatā vuttā. Dveyevāti ānāpānaṃ, dvattiṃsākāroti imāni dveyeva. Abhinivesoti vipassanābhiniveso, so pana sammasaniyadhammapariggaho. Iriyāpathā, ālokitādayo ca rūpadhammānaṃ avatthāvisesamattatāya na sammasanupagā viññattiādayo viya. Nīvaraṇabojjhaṅgā ādito na pariggahetabbāti vuttaṃ ‘‘iriyāpatha…pe… na jāyatī’’ti. Kesādiapadesena tadupādānadhammā viya iriyāpathādiapadesena tadavatthā rūpadhammā pariggayhanti, nīvaraṇādimukhena ca taṃsampayuttā, taṃnissayadhammāti adhippāyena mahāsivatthero ca iriyāpathādīsupi ‘‘abhiniveso jāyatī’’ti avoca. ‘‘Atthi nu kho me’’tiādi pana sabhāvato iriyāpathādīnaṃ ādikammikassa anicchitabhāvadassanaṃ. Apariññāpubbikā hi pariññāti.

404. “带肉的骨锁”等七种墓地（观），是因其为骨业处（而为安止业处）；其余的膨胀相等，则纯粹是依其自性（而为安止业处）。如是，说此九种墓地（观）为安止业处。“仅有二者”，即入出息念与三十二身分，此二者而已。“投入”，是观的投入，而此即是对当思择之法的把握。威仪、前瞻等，因仅是色法的状态差别，故如同表色等，不适于思择。“威仪……乃至……不生”是说，最初不应把握五盖、七觉支等。如同以发等为名而把握彼所依之法，以威仪等为名而把握彼状态之色法；又以盖等为门径，把握彼相应、彼所依之法——大尸婆长老(Mahāsiva thera)意谓于威仪等亦“生起投入”。而“我实有……”等句，是为初学者显示威仪等自性非其所意欲。因为遍知是以未遍知为前导的。

Kāmaṃ ‘‘idha bhikkhave bhikkhū’’tiādinā uddesaniddesesu tattha tattha bhikkhuggahaṇaṃ kataṃ taṃpaṭipattiyā bhikkhubhāvadassanatthaṃ, desanā pana sabbasādhāraṇāti dassetuṃ ‘‘yo hi koci bhikkhave’’ icceva vuttaṃ, na bhikkhu yevāti dassento ‘‘yo hi koci bhikkhu vā’’tiādimāha. Dassanamaggena ñātamariyādaṃ anatikkamitvā jānantī sikhāppattā aggamaggapaññā aññā nāma, tassa phalabhāvato aggaphalaṃ pīti āha ‘‘aññāti arahatta’’nti.

诚然，在“诸比丘，于此有比丘”等标示与解释中，处处提及比丘，是为了显示依循彼道而成就比丘之状态。然为显示教法乃普遍适用，故说“诸比丘，任何……”，为表明不仅是比丘，故说“任何比丘或……”等。以见道所了知之界限，不加逾越而知，已达顶峰之最上道慧，名为“最终智”(aññā)。因其为彼道之果，故亦是最上果，因此说“最终智即阿罗汉果”。

Appatarepi kāle sāsanassa niyyānikabhāvaṃ dassentoti yojanā. Niyyātentoti nigamento.

“即使于更短之时亦能显示教法之引导性”，此为（句义）连结。“引导出离”，意为结论。

Mahāsatipaṭṭhānasuttavaṇṇanāya līnatthappakāsanā.

《大念处经》释义之隐义阐明。

10. Pāyāsirājaññasuttavaṇṇanā

10. 婆耶西王经释义

406. Bhagavatā [Pg.350] evaṃ gahitanāmattāti yojanā. Yasmā rājaputtā loke ‘‘kumāro’’ti voharīyanti. Ayañca rañño kittimaputto, tasmā āha ‘‘rañño…pe… sañjāniṃsū’’ti.

406. 世尊就是这样取名的，这是连接上下文的说法。因为世间称呼王子为“童子”，而他是国王所立之子，因此说“国王……乃至……都知道”。

Assāti therassa. Puññāni karonto kappasatasahassaṃ devesu ceva manussesu ca uppajjitvā visesaṃ nibbattetuṃ nāsakkhi indriyānaṃ aparipakkattā. Tatiyadivaseti pabbataṃ āruḷhadivasato tatiye divase.

阿萨(Assa)长老。他行善积德，历经十万劫，虽然在天界和人间轮回，却因为根器尚未成熟，未能达到殊胜的成就。第三天，即从登上山的那天算起的第三天。

Tesaṃ sāvakabodhiyā niyatatāya, puññasambhārassa ca sātisayattā vinipātaṃ agantvā ekaṃ buddhantaraṃ…pe… anubhavantānaṃ. Devatāyāti pubbe sahadhammacāriniyā suddhāvāsadevatāya.

彼等由于声闻菩提的决定性，以及福德资粮的殊胜，不会堕入恶道，仅在一个佛与佛的间隔期间……乃至……体验果报。天女是指过去一同修习佛法的净居天(Suddhāvāsa)天女。

‘‘Kuladārikāya kucchimhi uppanno’’ti vatvā taṃ evassa uppannabhāvaṃ mūlato paṭṭhāya dassetuṃ ‘‘sā cā’’tiādi vuttaṃ. Tattha sāti kuladārikā. Ca-saddo byatirekattho, tena vuccamānaṃ visesaṃ joteti. Kulagharanti patikulagehaṃ. Gabbhanimittanti gabbhassa saṇṭhitabhāvanimittaṃ. Satipi visākhāya ca sāvatthivāsikulapariyāpannatte tassā tattha padhānabhāvadassanatthaṃ ‘‘visākhañcā’’ti vuttaṃ yathā ‘‘brāhmaṇā āgatā vāsiṭṭhopi āgato’’ti. Devatāti idhapi sā eva suddhāvāsadevatā. Pañheti ‘‘bhikkhu bhikkhu ayaṃ vammiko’’tiādinā (ma. ni. 1.249) āgate pannarasapañhe.

“生于良家女腹中”，为从根本上显示其出生状态，故说“而她”等。此处，“她”指良家女。“而”字有区别之义，用以突显所说之特殊处。良家，指夫家。怀孕的征兆，指胎儿成形的征兆。虽然毘舍佉也属于舍卫城(Sāvatthī)的良家，但为显示她在其中的重要地位，故说“以及毘舍佉”，如同说“婆罗门来了，婆私吒(Vāsiṭṭha)也来了”。天女，此处亦指净居天的天女。十五问，指“比丘，比丘，此乃蚁垤”等(《中部》1.249)经文中的十五个问题。

Setabyāti itthiliṅgavasena tassa nagarassa nāmaṃ. Uttarenāti ena-saddayogena ‘‘setabya’’nti upayogavacanaṃ pāḷiyaṃ vuttaṃ. Atthavacanena pana uttarasaddaṃ apekkhitvā setabyatoti nissakkappayogo kato. Anabhisittakarājāti khattiyajātiko abhisekaṃ appatto.

塞达卞(Setabyā)是那座城市的阴性词形式的名称。由于与“ena”词缀连用，在巴利文中“Setabyā”被用作工具格。然而，从意义上说，相对于“北方”一词，“Setabyato”被用作了离格。未受灌顶的国王是指尚未接受灌顶仪式的刹帝利种姓。

Pāyāsirājaññavatthuvaṇṇanā

婆耶西王事释义

407. Diṭṭhiyeva diṭṭhigatanti gata-saddena padavaḍḍhanamāha, diṭṭhiyā vā gatamattaṃ [Pg.351] diṭṭhigataṃ, ayāthāvaggāhitāya gantabbābhāvato diṭṭhiyā gahaṇamattaṃ, kevalo micchābhinivesoti attho, taṃ pana diṭṭhigataṃ tassa ayonisomanasikārādivasena uppajjitvā paṭipakkhasammukhībhāvābhāvato, anurūpāhāralābhato ca samudācārappattaṃ jātanti pāḷiyaṃ ‘‘uppannaṃ hotī’’ti vuttaṃ. Taṃ taṃ kāraṇaṃ apadisitvāti tato idhāgacchanakassa, ito tattha gacchanakassa ca apadisanato ‘‘tattha tattheva sattānaṃ ucchijjanato’’ti evamādi taṃ taṃ kāraṇaṃ paṭirūpakaṃ apadisitvā.

407. “邪见所至”(diṭṭhigata)即是邪见，其中的“至”(gata)一词是词语的扩展；或可说，“邪见所至”仅是邪见所及之处，因其不能如实把握，无所可至，仅为邪见所执，其义纯是错误执着。此邪见，由不如理作意等因而生，又无对治法现前，复得相应滋养，遂发展成熟，故巴利文中说“已生起”。所谓“指出其种种原因”，是指指出众生来往于此、彼处的原因，以及“众生于彼处当即断灭”等，如此种种似是而非的原因。

408. Āpannānadhippetatthavisaye ayaṃ purā-saddapayogoti āha ‘‘purā…pe… saññāpetīti yāva na saññāpetī’’ti.

408. 在涉及非预期意义范畴时，此处的“purā…pe… saññāpeti”一词的用法，是指‘直到尚未使其信服’为止。

Candimasūriyaupamāvaṇṇanā

日月譬喻释义

411. Yathā candimasūriyā uḷāravipulobhāsatāya aññena obhāsena anabhibhavanīyā, evamayampi paññāobhāsenāti dassento ‘‘candima…pe… aññenā’’tiādimāha. Ādīhīti ādi-saddena ‘‘kittake ṭhāne ete pavattenti, kittakañca ṭhānaṃ nesaṃ ābhā pharatī’’ti evamādimpi codanaṃ saṅgaṇhāti. Paliveṭhessatīti ābandhissati, anuyuñjissatīti attho. Nibbeṭhetuṃ taṃ vissajjetuṃ. Tasmāti yasmā yathāvuttaṃ codanaṃ nibbeṭhetuṃ na sakkoti, tasmā. Attano anicchitaṃ saṅghātanaṃ pakkhaṃ paṭijānanto ‘‘parasmiṃ loke, na imasmi’’ntiādimāha.

411. 譬如日月有广大光明，不为他光所胜，此智慧之光亦复如是，为示此义，故说“日月…乃至…不为他光”等。“等”字，亦包含“它们在多少地方运行？其光芒照耀多少地方？”等质问。“将缠绕”(Paliveṭhessati)意为“将系缚”(ābandhissati)、“将追问”(anuyuñjissati)。“应解”指应回答、应解释。因此，由于他无法解答如上质问，故承认自己所不喜的断灭论观点，宣称“在其他世界，不在这个世界”等。

Kathaṃ panāyaṃ natthikadiṭṭhi ‘‘devo’’ti paṭijānātīti tattha kāraṇaṃ dassetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ. ‘‘Devāpi devattabhāveneva ucchijjanti, manussāpi manussattabhāveneva ucchijjantī’’ti evaṃ vā assa diṭṭhi, evañca katvā ‘‘devā te, na manussā’’ti vacanañca na virujjhati. Evaṃ candeti candavimāne, na ca cande vā kathiyante.

此断灭见者为何自称“天”？为说明此中原由，故说“世尊……”等。他的邪见或许是：“诸天以天身断灭，人类以人身断灭。”如此一来，“他们是天，不是人”的说法便不相违。如同称月亮时，指的是月宫，而非月亮本身。

412. Ābādho etesaṃ atthīti ābādhikā. Dukkhaṃ sañjātaṃ etesanti dukkhitā. Saddhāya ayitabbā saddhāyikā, saddhāya pavattiṭṭhānabhūtā. Tenāha ‘‘ahaṃ tumhe’’tiādi. Paccayo pattiyāyanaṃ etesu atthīti paccayikā.

412. 他们有疾病，故称病者。他们生起苦恼，故称苦恼者。他们应以信心前往，故称可信者；他们是信心的生起之处。因此说“我(对)你们”等等。他们有可信赖之处，故称可信赖者。

Coraupamāvaṇṇanā

盗贼譬喻释义

413. Uddisitvāti [Pg.352] upecca dassetvā. Kammakāraṇikasattesūti nerayikānaṃ saṅghātanakasattesu. Kammamevāti tehi tehi nerayikehi katakammameva. Kammakāraṇaṃ karotīti āyūhanānurūpaṃ taṃ taṃ kāraṇaṃ karoti, tathā dukkhaṃ uppādetīti attho. Nirayapālāti ettha iti-saddo ādiattho, tena tattha sabbaṃ nirayakaṇḍapāḷiṃ (ma. ni. 3.259) saṅgaṇhāti. Evaṃ suttato (ma. ni. 3.259) nirayapālānaṃ atthibhāvaṃ dassetvā idāni yuttitopi dassetuṃ ‘‘manussaloke’’tiādi vuttaṃ. Tattha nerayike niraye pālenti tato niggantuṃ appadānavasena rakkhantīti nirayapālā. Yaṃ panettha vattabbaṃ, taṃ papañcasūdanīṭīkāyaṃ gahetabbaṃ.

413. “指示”(Uddisitvā)指走近后展示。“由业行刑的众生”(Kammakāraṇikasatta)指地狱中负责击打的众生。“唯有业”(Kammameva)指那些地狱众生自己所造之业。“造作业因”(Kammakāraṇaṃ karoti)指造作与所积之业相应的因，意即产生相应的痛苦。“地狱卒”(Nirayapāla)一词中的‘iti’是起始之义，因此包含了所有地狱篇章(《中部》3.259)的巴利文。如是，从经(《中部》3.259)中展示了地狱卒的存在后，现为从道理上说明，故说“人间世界”等。地狱卒，是在地狱中守护地狱众生，以不让他们离开的方式看守他们。此处应说之义，当于《戏论灭除》的复注(ṭīkā)中求得。

Gūthakūpapurisaupamāvaṇṇanā

粪坑之人譬喻释义

415. Nimmajjathāti niravasesato majjatha sodhetha. Taṃ pana tassa tassa gūthassa tathā sodhanaṃ apanayanaṃ hotīti āha ‘‘apanethā’’ti.

415. “清洗”(Nimmajjatha)指毫无遗留地洗涤、清洁。而对各种粪便的如此清洁，即是去除，故说“除去”(apanetha)。

Asucīti asuddho, so pana yasmā manavaḍḍhanako manoharo na hoti, tasmā āha ‘‘amanāpo’’ti. Asucisaṅkhātaṃ asucibhāgataṃ attano sabhāvataṃ gato pattoti asucisaṅkhātoti āha ‘‘asucikoṭṭhāsabhūto’’ti. Duggandhoti duṭṭhagandho aniṭṭhagandho, so pana na yo koci, atha kho pūtigandhoti āha ‘‘kuṇapagandho’’ti. Jigucchitabbayuttoti hīḷitabbayutto. Paṭikūlo ghānindriyassa paṭikūlarūpo. Ubbādhatīti uparūpari bādhati. Manussānaṃ gandho…pe… bādhati ativiya asucisabhāvattā, asucimhiyeva jātasaṃvaddhanabhāvato, devānañca ghānapasādassa tikkhavisadabhāvato.

“不净”(Asuci)即是不清净(asuddho)，但因为它不增长心意、不悦人意，所以说“不可意”(amanāpa)。“被称为不净”(asucisaṅkhāta)是说已达到其作为不净部分的自性，因此说“已成不净之分”(asucikoṭṭhāsabhūto)。“恶臭”(Duggandha)即败坏的气味、不悦的气味，但这不是指任何气味，而是特指腐尸的气味，所以说“如尸臭”(kuṇapagandha)。“应厌恶的”(Jigucchitabbayutta)即应当被鄙夷的。对鼻根而言是令人厌恶的(Paṭikūla)。“逼迫”(Ubbādhati)即不断地逼迫。人类的气味……乃至……逼迫(天人)，因为(人类)的自性极度不净，在不净中出生、成长，且天人的嗅觉敏锐清澈。

416. Dūre nibbattā paranimmitavasavattiādayo.

416. “远生”(Dūre nibbattā)即是他化自在天(Paranimmitavasavatti)等。

419. Sundaradhammeti sobhanaguṇe. Sugatisukhanti sugati ceva tappariyāpannaṃ sukhañca.

419. “美妙的法”(Sundaradhamma)指美好的品质。“善趣乐”(Sugatisukha)指善趣以及属于它的快乐。

Gabbhinīupamāvaṇṇanā

孕妇譬喻释义

420. Puññakammato [Pg.353] eti uppajjatīti ayo, sukhaṃ. Tappaṭipakkhato anayo, dukkhaṃ. Apakkanti na siddhaṃ na niṭṭhānappattaṃ. Na paripācenti na niṭṭhānaṃ pāpenti. Na upacchindanti attavinipātassa sāvajjabhāvato. Āgamentīti udikkhanti. Nibbisanti yassa pana taṃ kammaphalaṃ nibbisanto niyuñjanto, nibbisanti vā nibbesaṃ vetanaṃ paṭikaṅkhanto bhatapuriso yathā.

420. 从善业而来、生起，故为“利”(ayo)，即是安乐。其反面为“非利”(anayo)，即是痛苦。“未熟”(Apakka)指未成就、未究竟。不使之成熟(Na paripācenti)，指不令其究竟。不中断(Na upacchindanti)，是因为自我毁灭是有罪的。“观望”(Āgamenti)是期待。“体验”(Nibbisanti)指体验其业果，或如雇工期待工资一般。

421. Ubbhinditvāti upasaggena padavaḍḍhanamattanti āha ‘‘bhinditvā’’ti.

421. “粉碎”(Ubbhinditvā)中的前缀(upasagga)仅为词语的扩展，因此(经中)说“粉碎”(bhinditvā)。

Supinakaupamāvaṇṇanā

梦譬喻释义

422. ‘‘Nikkhamantaṃ vā pavisantaṃ vā jīva’’nti idaṃ tassa ajjhāsayavasena vuttaṃ. So hi ‘‘sattānaṃ supinadassanakāle attabhāvato jīvo bahi nikkhamitvā taṃtaṃārāmarāmaṇeyyakadassanādivasena ito cito ca paribbhamitvā punadeva attabhāvaṃ anupavisatī’’ti evaṃ pavattamicchāgāhavipallattacitto. Athassa thero khuddakāya āṇiyā vipulaṃ āṇiṃ nīharanto viya jīvasamaññāmukhena ucchedadiṭṭhiṃ nīharitukāmo ‘‘api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā’’ti āha. Yattha pana tathārūpā jīvasamaññā, taṃ dassento ‘‘cittācāraṃ jīvanti gahetvā āhā’’ti vuttaṃ.

422. “‘命的出或入’，此话是依其意向而说。因为他心怀颠倒邪见，认为‘众生做梦时，命从身体出去，游览各处悦意的园林等，四处徘徊后又重新进入身体’。于是长老欲以‘命’这一名称为方便，犹如以小楔子拔出大楔子般，拔除他的断灭见，便说：‘那么，你能看见你的命进入或出去吗？’在此，为了指出那样的‘命’的名称，故说：‘是执取心行而为命。’”

423. Veṭhetvāti vekhadānasaṅkhepena veṭhetvā. Cavanakāleti cavanassa cutiyā pattakāle, na cavamānakāle. Rūpakkhandhamattamevāti katipayarūpadhammasaṅghātamattameva. Utusamuṭṭhānarūpadhammasamūhamattameva hi tadā labbhati, matta-saddo vā visesanivattiattho, tena kammajāditisantatirūpavisesaṃ nivatteti. Appavattā hontīti appavattikā honti, na upalabbhatīti attho. Viññāṇe pana jīvasaññī, tasmā ‘‘viññāṇakkhandho gacchatī’’ti āha, tattha anupalabbhanatoti adhippāyo.

423. 缠绕（veṭhetvā）：即以裹尸布简要地缠绕。命终时（cavanakāle）：指到达命终的时刻，而非正在命终的时刻。仅色蕴而已（rūpakkhandhamattameva）：仅是一些色法的聚合而已。因为那时仅能得到时节所生的色法之集合。或者“仅”（matta）一词有排除差别之义，由此它排除了业生等相续中的色法差别。不转起（appavattā honti）：即不现行，意为不可得。然而于识有命想，因此说“识蕴去”，其意趣在于（识）不可得。

Santattaayoguḷaupamāvaṇṇanā

炽燃铁丸譬喻释义

424. Vūpasantatejanti vigatusmaṃ.

424. “热力已平息”是指热气已消散。

425. Āmatoti ettha ā-saddo āmisa-saddo viya upaḍḍhapariyāyoti āha ‘‘addhamato’’ti, āmatoti vā īsaṃ darathena [Pg.354] usmanā yuttamaraṇo marantoti attho. Mīyamāno hi avigatusmo hoti, na mato viya vigatusmo. Tenāha ‘‘marituṃ āraddho hotī’’ti. Tathā rūpassa odhunanaṃ nāmassa orato parivattanamevāti āha ‘‘orato karothā’’ti. Orato kātukāmassa pana saṃparivattanaṃ sandhunanaṃ, taṃ pana parato karaṇanti āha ‘‘parato karothā’’ti. Paramukhaṃ katassa ito cito parivattanaṃ niddhunananti āha ‘‘aparāparaṃ karothā’’ti. Indriyāni aparibhinnānīti adhippāyena ‘‘tañcāyatanaṃ na paṭisaṃvedetī’’ti vuttaṃ.

425. 关于垂死（āmato）：在此，“ā”字犹如“āmisa”（肉）一词，有“一半”（upaḍḍha）之义，故说为“半死”（addhamato）。或者，“垂死”意为“正在死去”，即与微弱暖气相应的死亡。因为正在死去者尚有暖气，不像已死者暖气已散。因此说“已开始死亡”。同样，色的摇动（odhunanaṃ）即是名的向内转，故说“令其向内”。而欲令其向内者，其翻转即是摇动（sandhunanaṃ）；而令其向外，则说“令其向外”。使脸转向别处，来回翻转，即是抖掉（niddhunanaṃ），故说“令其反复（转动）”。以“诸根未坏”之意，故说“不感受彼处”。

Saṅkhadhamaupamāvaṇṇanā

吹海螺譬喻释义

426. Saṅkhaṃ dhamati, dhamāpetīti vā saṅkhadhamo. Upalāpetvāti uparūpari saddayogavasena sallāpetvā, saddayuttaṃ katvāti attho. Taṃ pana atthato dhamanamevāti āha ‘‘dhamitvā’’ti.

426. 吹海螺，或使人吹海螺，故为吹海螺者（saṅkhadhamo）。使其鸣响（upalāpetvā）：即通过声音的不断结合使其发声，意为使其与声音相应。然而，此举依义即是吹，故说“吹了之后”（dhamitvā）。

Aggikajaṭilaupamāvaṇṇanā

事火结髻外道譬喻释义

428. Āhito aggi etassa atthīti aggiko, svāssa aggikabhāvo yasmā aggihutamālāvedisampādanehi ceva indhanadhūmabarihisasappitelūpaharaṇehi balipupphadhūmagandhādiupahārehi ca tassa payirupāsanāya icchito, tasmā vuttaṃ ‘‘aggiparicārako’’ti. Āyuṃ pāpuṇāpeyyanti yathā cirajīvī hoti, evaṃ āyuṃ pacchimavayaṃ pāpeyyaṃ. Vaḍḍhiṃ gameyyanti sarīrāvayave, guṇāvayave ca phātiṃ pāpeyyaṃ. Araṇī yugaḷanti uttarāraṇī, adharāraṇīti araṇīdvayaṃ.

428. 有已置之火者，故为事火者（aggiko）。他之所以为事火者，是因其欲通过备办火供、花环、祭坛，以及燃料、烟、圣草、酥油、油等供具，和祭品、花、熏香、香料等供物来侍奉火，因此被称为“事火仆役”（aggiparicārako）。“愿我能令他得寿”（Āyuṃ pāpuṇāpeyyaṃ）：愿我能令他达到晚年，从而长寿。“愿我能令他增长”（Vaḍḍhiṃ gameyyaṃ）：愿我能令他在身体的肢分与德行的部分上得到增长。“一对钻木”（Araṇī yugaḷaṃ）：即上钻木与下钻木，一对钻木。

429. Evanti ‘‘bālo pāyāsirājañño’’tiādippakārena. Tayāti theraṃ sandhāya vadati. Vuttayuttakāraṇamakkhalakkhaṇenāti vuttayuttakāraṇassa makkhanasabhāvena. Yugaggāhalakkhaṇenāti samadhuraggahaṇalakkhaṇena. Palāsenāti palāsetīti palāso, parassa guṇe uttaritare ḍaṃsitvā viya chaḍḍento attano guṇehi same karotīti attho. Samakaraṇaraso hi palāso, tena palāsena.

429. “如是”是指“愚痴的波耶西（Pāyāsi）王”等开头的方式。“由汝”是指就长老而说。“以轻蔑所述正理为相”（vuttayuttakāraṇamakkhalakkhaṇena）是指以轻蔑所述正理为性。“以执持同担为相”（yugaggāhalakkhaṇena）是指以平等执取轭端为相。“以轻慢”（palāsena）是指“轻慢他人”（palāseti），故为轻慢，意思是，就像啃噬并舍弃他人的优越品质，使之与自己的品质相等。轻慢的本质是使之相等，因此以此词来形容。

Dvesatthavāhaupamāvaṇṇanā

二商主譬喻释义

430. Haritakapattanti [Pg.355] haritabbapattaṃ, appapattanti attho. Tenāha ‘‘antamaso’’tiādi. Sannaddhadhanukalāpanti ettha kalāpanti tūṇīramāha, tañca sannayhato dhanunā vinā na sannayhatīti āha ‘‘sannaddhadhanukalāpa’’nti. Āsittodakāni vaṭumānīti gamanamaggā ceva taṃtaṃudakamaggā ca sammadeva devena phuṭṭhattā tahaṃ tahaṃ paggharitaudaka sandamānaudakā. Tenāha ‘‘paripuṇṇasalilā maggā ca kandarā cā’’ti.

430. “绿叶”（haritakapattaṃ）是指可食用的叶子，意思是少量叶子。因此说“乃至”（antamaso）等等。“弓矢俱全”（sannaddhadhanukalāpaṃ）中，“kalāpa”指的是箭筒，而箭筒不和弓一起装备就无法装备，所以说“弓矢俱全”。“水已遍洒的道路”（āsittodakāni vaṭumāni）是指道路和那些水路都因为天降大雨而处处有水流出，水流涌动。因此说“道路和山谷都充满水”。

Yathābhatenāti sakaṭesu yathāṭhapitena, yathā ‘‘amma ito karohī’’ti vutte ṭhapesīti attho karaṇakiriyāya kiriyāsāmaññavācībhāvato. Tasmā yathāropitena, yathāgahitenāti attho vutto.

如所载（yathābhatena）：即如放置在车上一般。如同说“妈妈，从这边做”时，其意为“放置”，因为“做”（karaṇa）这个动词是行为的通称。因此，其意为“如所装载”、“如所拿取”。

Akkhadhuttakaupamāvaṇṇanā

赌徒譬喻释义

434. Parājayaguḷanti yena guḷena, yāya salākāya ṭhitāya ca parājayo hoti, taṃ adassanaṃ gamento gilati. Pajjohananti pakārehi juhanakammaṃ. Taṃ pana balidānavasena karīyatīti āha ‘‘balikamma’’nti.

434. 失败骰（parājayaguḷaṃ）：当某颗骰子或筹码停下而导致失败时，（赌徒）便吞下它，使其不见。供奉（pajjohanaṃ）：即以各种方式行献祭之事。而此乃通过献祭来完成，故说为“祭祀之事”（balikamma）。

Sāṇabhārikaupamāvaṇṇanā

负麻布者譬喻释义

436. Gāmapattanti gāmo eva hutvā āpajjitabbaṃ, suññabhāvena anāvasitabbaṃ. Tenāha ‘‘vuṭṭhitagāmapadeso’’ti. Gāmapadanti yathā purisassa pādanikkhittaṭṭhānaṃ adhigataparicchedaṃ ‘‘pada’’nti vuccati, evaṃ gāmavāsīhi āvasitaṭṭhānaṃ adhigatanivutthāgāraṃ ‘‘gāmapada’’nti vuttaṃ. Tenāha ‘‘ayamevattho’’ti. Susannaddhoti sukhena gahetvā gamanayogyatāvasena suṭṭhu sajjito. Taṃ pana susajjanaṃ suṭṭhu bandhanavasenevāti āha ‘‘subaddho’’ti.

436. “抵达村落”（gāmapattaṃ）是指村落本身应当被抵达，不应因空无一人而废弃。因此说“已建成的村落区域”（vuṭṭhitagāmapadeso）。“村落之地”（gāmapadaṃ）是指正如人的脚所踩之处，有明确的界限，被称为“足迹”（pada），同样，村民所居住之处，有已建房屋的明确区域，被称为“村落之地”（gāmapadaṃ）。因此说“此即其义”（ayamevattho）。“善整备”（susannaddho）是指容易拿取，适合行进的状态，因此说“妥善准备”（suṭṭhu sajjito）。而这妥善准备，是指通过牢固捆绑的方式，因此说“善捆绑”（subaddho）。

Ayādīnampi lohabhāve satipi loha-saddo sāsane tambalohe niruḷhoti āha ‘‘lohanti tambaloha’’nti.

铁等虽然是金属，但在教法中，“金属”（loha）一词通用于指铜，因此说“金属即是铜”。

Saraṇagamanavaṇṇanā

皈依释义

437. Abhiraddhoti [Pg.356] ārādhitacitto, sāsanassa ārādhitacittatā pasīdanavasenāti āha ‘‘abhippasanno’’ti. Pañhupaṭṭhānānīti pañhesu upaṭṭhānāni mayā pucchitatthesu tumhākaṃ vissajjanavasena ñāṇupaṭṭhānāni.

437. “已取悦”（abhiraddho）是指心已悦服。对教法心已悦服是由于生起净信之故，因此说“深信”（abhippasanno）。“问题现起”（pañhupaṭṭhānāni）是指于诸问题中现起，即在我所询问的事情上，你们以回答的方式令智慧现起。

Yaññakathāvaṇṇanā

祭祀论释义

438. Saṅghātanti saṃ-saddo padavaḍḍhanamattanti āha ‘‘ghāta’’nti. Vipākaphalenāti sadisaphalena. Mahapphalo na hoti gavādipāṇaghātena upakkiliṭṭhabhāvato. Guṇānisaṃsenāti uddayaphalena. Ānubhāvajutiyāti paṭipakkhavigamanajanitena sabhāvasaṅkhātena tejena. Na mahājutiko hoti aparisuddhabhāvato. Vipākavipphāratāyāti vipākaphalassa vipulatāya, pāripūriyāti attho. Duṭṭhukhetteti usabhādidosehi dūsitakhette, taṃ pana vappābhāvato asāraṃ hotīti āha ‘‘nissārakhette’’ti. Dubbhūmeti kucchitabhūmibhāge, svāssa kucchitabhāvo asāratāya vā siyā ninnatādidosavasena vā. Tattha paṭhamo pakkho paṭhamapadena dassitoti itaraṃ dassento ‘‘visamabhūmibhāge’’ti āha. Daṇḍābhighātādinā chinnabhinnāni. Pūtīnīti gomayalepadānādisukhena asukkhāpitattā pūtibhāvaṃ gatāni. Tāni pana yasmā sāravantāni na honti, tasmā vuttaṃ ‘‘nissārānī’’ti. Vātātapahatānīti vātena ca ātapena ca vinaṭṭhabījasāmatthiyāni. Tenāha ‘‘pariyādinnatejānī’’ti. Yaṃ yathājātavīhiādigatena taṇḍulena aṅkuruppādanayogyabījasāmatthiyaṃ, taṃ taṇḍulasāro, tassa ādānaṃ gahaṇaṃ tathāuppajjanameva. Etāni pana bījāni na tādisāni khaṇḍādidosavantatāya. Dhārāya khette anuppavesanaṃ nāma vassanameva, taṃ paṭikkhepavasena dassento āha ‘‘na sammā vasseyyā’’ti. Aṅkuramūlapattādīhīti cettha aṅkurakandādīhi uddhaṃ vuddhiṃ, mūlajaṭādīhi heṭṭhā viruḷhiṃ, pattapupphādīhi samantato ca vepullanti yojanā.

438. 于“saṅghāta”，“saṃ”一词仅为词语增广，故说“ghāta”。“Vipākaphalena”，以相似之果。以杀牛等有情而（业）被污染故，无大果。“Guṇānisaṃsena”，以慈悲之果。“Ānubhāvajutiyā”，以由对治之消除所生之自性光辉。以不清净故，无大光辉。“Vipākavipphāratāyā”，以异熟果之广大，义为圆满。“Duṭṭhukhette”，于被公牛等过患所污染之田。其又因无播种而无实，故说“nissārakhette”（无实田）。“Dubbhūmi”，于劣地。其劣性或因无实，或因低洼等过患。于此，初者已由初词所示，为示他者而言“visamabhūmibhāge”（不平之地）。以杖击等而破碎者。“Pūtīni”，以涂牛粪等而不易干，故至腐坏。彼等因无实，故说“nissārāni”（无实）。“Vātātapahatāni”，为风与热所坏种子之力者。故说“pariyādinnatejānī”（力已尽者）。凡以如其所生之稻等谷粒，有能生芽之种子力，彼即谷粒之实。其取、其受，即如是生起。然此等种子，因有破碎等过患，故非如是。“Dhārāya khette anuppavesanaṃ”，雨水入田即是降雨。为示其否定而说“na sammā vasseyyā”（未适时降雨）。“Aṅkuramūlapattādīhīti”，于此，以芽、茎等向上增长，以根、须等向下生长，以叶、花等向四周广布，应如是结合。

Aparūpaghātenāti paresaṃ vibādhanena. Uppannapaccayatoti nibbattitaghāsacchādanādideyyadhammato. Gavādighātenapi hi tattha paṭiggāhakānaṃ ghāso saṅkīyati. ‘‘Aparūpaghātitāyā’’ti idaṃ sīlavantatāya kāraṇavacanaṃ[Pg.357]. Guṇātirekanti guṇātirittaṃ, sīlādilokuttaraguṇehi visiṭṭhanti attho. Vipulāti saddhāsampadādivasena uḷārā.

“Aparūpaghātena”，以不恼害他人。“Uppannapaccayato”，从已生起之食物、衣服等所施物。以杀牛等，实令彼处受者之食减少。“Aparūpaghātitāya”，此为具戒之因说。“Guṇātirekaṃ”，超越功德，义为以戒等出世间功德而殊胜。“Vipulā”，以信具足等而广大。

Uttaramāṇavavatthuvaṇṇanā

优多罗青年事释义

439. Atha kho tehi sakuṇḍakehi taṇḍulehi siddhaṃbhattaṃ uttaṇḍulameva hotīti āha ‘‘uttaṇḍulabhatta’’nti. Bilaṅgaṃ vuccati āranālaṃ bilaṅgato nibbattanato, tadeva kañjiyato jātanti kañjiyaṃ, taṃ dutiyaṃ etassāti bilaṅgadutiyaṃ, taṃ ‘‘kañjikadutiya’’nti ca vuttaṃ. Dhorakānīti dhoviyāni. Yasmā thūlatarānipi ‘‘thūlānī’’ti vattabbataṃ arahanti, tasmā ‘‘thūlāni cā’’ti vuttaṃ. Guḷadasānīti suttānaṃ thūlatāya, kañjikassa bahalatāya ca piṇḍitadasāni. Tenāha ‘‘puñjapuñja…pe… dasānī’’ti. Anuddisatīti anu anu katheti.

439. 然，以带糠之米所煮之饭，仅成米粒，故说“uttaṇḍulabhattaṃ”（米粒饭）。酸粥（bilaṅga）被称为发酵水（āranāla），因其从酸粥而生；其亦从米汤（kañjiya）而生，故为米汤。其为彼之第二，故为“bilaṅgadutiya”（以酸粥为第二），亦被称为“kañjikadutiya”（以米汤为第二）。“Dhorakāni”，应洗者。因为即使是较粗者，亦应被称为“粗”，故说“thūlāni cā”（亦粗）。“Guḷadasāni”，因线粗、米汤稠而结块者。故说“puñjapuñja…pe… dasānī”（一堆堆……结块）。“Anuddisatīti”，随说、续说。

440. Asakkaccanti na sakkaccaṃ anādarakāraṃ, taṃ pana kammaphalasaddhāya abhāvena hotīti āha ‘‘saddhāvirahita’’nti. Acittīkatanti cittīkārapaccupaṭṭhāpanavasena na cittīkataṃ. Tenāha ‘‘cittīkāravirahita’’ntiādi. Cittīkārarahitaṃ vā acittīkataṃ, yathā kataṃ paresaṃ vimhayāvahaṃ hoti, tathā akataṃ. Cittassa uḷārapaṇītabhāvo pana asakkaccadāneneva bādhito. Apaviddhanti chaḍḍanīyadhammaṃ viya apaviddhaṃ katvā, etena tasmiṃ dāne gāravākaraṇaṃ vadati. Serīsakaṃ nāmāti ‘‘serīsaka’’nti evaṃ nāmakaṃ. Tucchanti parijanaparicchedavirahato rittaṃ.

440. “Asakkaccaṃ”，不恭敬，不尊重。其又因无业果信而有，故说“saddhāvirahitaṃ”（无信）。“Acittīkataṃ”，未以令心现起之方式作意。故说“cittīkāravirahitaṃ”（无作意）等。或无作意为“acittīkataṃ”，未如能令他人惊叹之方式而行。心之崇高、殊妙，实为不恭敬之布施所障。“Apaviddhaṃ”，如应弃之物而抛弃。以此说于彼布施不作尊重。“Serīsakaṃ nāma”，名为“serīsaka”。“Tucchaṃ”，因无随从、仆役而空。

Pāyāsidevaputtavaṇṇanā

波耶西天子释义

441. Tassānubhāvenāti tassa dānassa ānubhāvena. Sirīsarukkhoti pabhassarakhandhaviṭapasākhāpalāsasampanno manuññadassano dibbo sirīsarukkho. Aṭṭhāsīti phalassa kammasarikkhataṃ dassento vimānadvāre nibbattitvā aṭṭhāsi. Pubbāciṇṇavasenāti purimajātiyaṃ tattha nivāsaparicayanavasena. Na kevalaṃ pubbāciṇṇavaseneva, atha kho utusukhumavasena pīti dassento ‘‘tattha kirassa utusukhaṃ hotī’’ti āha.

441. “Tassānubhāvena”，以彼布施之威力。“Sirīsarukkho”，具足光耀之干、枝、杈、叶，悦意可爱之天界尸利沙树。“Aṭṭhāsi”，为示果与业相似，于天宫门生起而住立。“Pubbāciṇṇavasena”，以前世于彼处居住熟悉故。非仅以往昔习行故，亦为示季节之乐，故说“tattha kirassa utusukhaṃ hotī”（据说于彼有季节之乐）。

Soti [Pg.358] uttaro māṇavo. Yadi asakkaccaṃ dānaṃ datvā pāyāsi tattha nibbatto, pāyāsissa paricārikā sakkaccaṃ dānaṃ datvā kathaṃ tattha nibbattāti āha ‘‘pāyāsissa panā’’ti. Nikantivasenāti pāyāsimhi sāpekkhāvasena, pubbepi vā tattha nivutthapubbatāya. Disācārikavimānanti ākāsaṭṭhaṃ hutvā disāsu vicaraṇakavimānaṃ, na rukkhapabbatasikharādisambandhaṃ. Vaṭṭaniaṭaviyanti vimānavīthiyanti.

“So”，彼优多罗青年。若波耶西行不恭敬施而生于彼处，波耶西之侍女行恭敬施，如何亦生于彼处？故说“pāyāsissa panā”（然波耶西之……）。“Nikantivasena”，于波耶西有顾恋故，或以前曾于彼处居住故。“Disācārikavimānaṃ”，住于空中，于诸方游行之天宫，不与树、山峰等相连。“Vaṭṭaniaṭaviyaṃ”，于天宫道。

Pāyāsirājaññasuttavaṇṇanāya līnatthappakāsanā.

《波耶西王族经》释义之隐义阐明。

Niṭṭhitā ca mahāvaggaṭṭhakathāya līnatthappakāsanā.

《大品义注》之隐义阐明终。

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