Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Saṃyuttanikāye

相应部

Nidānavagga-aṭṭhakathā

因缘品义注

1. Nidānasaṃyuttaṃ

1. 因缘相应

1. Buddhavaggo

1. 佛品

1. Paṭiccasamuppādasuttavaṇṇanā

1. 缘起经释义

1. Evaṃ [Pg.1] me sutanti – nidānavagge paṭhamaṃ paṭiccasamuppādasuttaṃ. Tatrāyaṃ anupubbapadavaṇṇanā – tatra kho bhagavā bhikkhū āmantesīti, ettha tatrāti desakālaparidīpanaṃ. Tañhi ‘‘yaṃ samayaṃ viharati, tatra samaye, yasmiñca jetavane viharati, tatra jetavane’’ti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese kāle ca dhammaṃ bhāsati. ‘‘Akālo kho tāva bāhiyā’’tiādi (udā. 10) cettha sādhakaṃ. Khoti padapūraṇamatte, avadhāraṇe ādikālatthe vā nipāto. Bhagavāti lokagarudīpanaṃ. Bhikkhūti kathāsavanayuttapuggalavacanaṃ. Apicettha ‘‘bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhūpagatoti bhikkhū’’tiādinā (pārā. 45; vibha. 510) nayena vacanattho veditabbo. Āmantesīti ālapi, abhāsi, sambodhesi, ayamettha attho. Aññatra pana ñāpanepi hoti. Yathāha – ‘‘āmantayāmi [Pg.2] vo, bhikkhave, paṭivedayāmi vo, bhikkhave’’ti. Pakkosanepi. Yathāha – ‘‘ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11). Bhikkhavoti āmantanākāradīpanaṃ. Tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. Bhikkhanasīlatāguṇayuttopi hi bhikkhu, bhikkhanadhammatāguṇayuttopi bhikkhane sādhukāritāguṇayuttopīti saddavidū maññanti. Tena ca tesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitavuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. ‘‘Bhikkhavo’’ti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano abhimukhe karonto teneva kathetukamyatādīpakena nesaṃ vacanena sotukamyataṃ janeti, teneva ca sambodhanatthena sādhukaṃ manasikārepi niyojeti. Sādhukaṃ manasikārāyattā hi sāsanasampatti.

1. “如是我闻”——此为《因缘相应》(Nidānavagga)中第一经《缘起经》(Paṭiccasamuppādasutta)。于此，此为次第句释义。于“尔时，世尊告诸比丘”句中，“尔时”(tatra)一词，乃指明处所与时间。其义为：“于何时住，即于彼时；于何祇陀林(Jetavana)住，即于彼祇陀林”。或指明适合说法之处所与时间。诚然，世尊不会于不适合之处所与时间说法。于此，“跋希亚(Bāhiya)，非其时也”等语(Ud. 10)可为佐证。“kho”一词，仅为补足句义之助词，或为决定义、起始时等义之助词。“世尊”(Bhagavā)一词，乃指明世间所尊重者。“比丘”一词，乃指适合听闻教法之人。此外，于此应依“以乞食为业，故为比丘；行乞食之行，故为比丘”等(Pārā. 45; Vibha. 510)方法，了知其词义。“āmantesi”一词，于此之义为：言说(ālapi)、宣说(abhāsi)、令觉知(sambodhesi)。然于他处，亦有告知之义。如言：“诸比丘，我告知汝等；诸比丘，我开示汝等。”亦有呼唤之义。如言：“比丘，汝来，以我之言呼唤舍利弗(Sāriputta)”(A. Ni. 9.11)。“诸比丘”(Bhikkhavo)一词，乃指明呼唤之方式。此称呼乃因其具足乞食之性等品德而成就。诚然，通晓声明者认为：具足乞食为性之品德者是比丘，具足乞食为法之品德者是比丘，亦具足于乞食中善行之品德者是比丘。并且，世尊以此由具足乞食等品德而成就之称呼，彰显其（不同于）上下阶层世人所行之生计，从而对治骄慢与自卑。世尊复以此“诸比丘”之称呼——此称呼乃以慈悲遍满、心意柔和、注目垂顾为前导——令彼等面向于己；即以此表述说法意愿之言，令彼等生起乐闻之心；亦即以此具有令觉知之义的称呼，令彼等善加作意。因为教法之成就，实有赖于善加作意。

Aparesupi devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce? Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā, parisāya jeṭṭhā bhikkhū paṭhamaṃ uppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthucariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca, āsannā tattha nisinnesu satthusantikattā, sadāsannihitā satthusantikāvacarattāti. Apica te dhammadesanāya bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvato. Visesato ca ekacce bhikkhūyeva sandhāya ayaṃ desanāpīti evaṃ āmantesi.

即使有其他天人存在，为何世尊只称呼比丘？此乃因其为尊长、殊胜、亲近、常随之故。世尊的教说，诚然是通于一切大众的。于大众中，比丘为尊长，因其最先出家；为殊胜，因其以无家为始，随顺导师之行持，且领受全部教法；为亲近，因其于就座者中，身处导师之侧；为常随，因其恒常往来于导师身边。再者，因其能如教奉行，故彼等为法教之器。尤其，此教说亦是特指某些比丘而说，因此世尊如此称呼。

Kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desesīti? Satijananatthaṃ. Bhikkhū aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti. Te anāmantetvā dhamme desiyamāne ‘‘ayaṃ desanā kiṃnidānā kiṃpaccayā katamāya aṭṭhuppattiyā desitā’’ti sallakkhetuṃ asakkontā duggahitaṃ vā gaṇheyyuṃ, na vā gaṇheyyuṃ, tena nesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti.

然则，世尊为何说法时先称呼比丘，而不直接宣说教法？为令生起忆念故。诸比丘或思惟他事，或心意散乱，或省察法义，或作意业处而坐。若不先称呼彼等即说法，则彼等无法辨知：“此教说以何为因？以何为缘？由何事而说？”，或将错误领解，或将不能领解。是故，为令彼等生起忆念，世尊先作称呼，而后说法。

Bhadanteti gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā. Apicettha ‘‘bhikkhavo’’ti vadamāno bhagavā bhikkhū ālapati. ‘‘Bhadante’’ti vadamānā te bhagavantaṃ paccālapanti. Tathā hi ‘‘bhikkhavo’’ti bhagavā ābhāsati, ‘‘bhadante’’ti [Pg.3] paccābhāsanti. ‘‘Bhikkhavo’’ti paṭivacanaṃ dāpeti, ‘‘bhadante’’ti paṭivacanaṃ denti. Te bhikkhūti ye bhagavā āmantesi, te. Bhagavato paccassosunti bhagavato āmantanaṃ patiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. Bhagavā etadavocāti, bhagavā etaṃ idāni vattabbaṃ sakalasuttaṃ avoca. Ettāvatā yaṃ āyasmatā ānandena atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakaparisāpadesappaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattā.

“尊者”（Bhadante）是敬语，或是对导师的回答。并且，于此，世尊说“比丘们”时，是在呼唤比丘们；他们说“尊者”时，是在回应世尊。诚然，世尊以“比丘们”先说，他们以“尊者”回答。世尊以“比丘们”引出回答，他们以“尊者”予以回答。“那些比丘”即世尊所称呼者。“听从了世尊”意即：他们应诺了世尊的召唤，面向世尊，恭听、领受、信受。“世尊说了这些”即：世尊宣说了这部现在当说的完整经文。至此，具寿阿难为令易于领解此经——此经义理文句具足，彰显诸佛说法之智甚深——而说的，以开示时间、地点、说法者与听众而庄严的序言，其释义已毕。

Idāni paṭiccasamuppādaṃ votiādinā nayena bhagavatā nikkhittassa suttassa saṃvaṇṇanāya okāso anuppatto. Sā panesā suttavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicāressāma. Cattāro hi suttanikkhepā – attajjhāsayo, parajjhāsayo, pucchāvasiko, aṭṭhuppattikoti. Tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva katheti, seyyathidaṃ – dasabalasuttantahārako candopama-vīṇopama-sammappadhāna-iddhipāda-indriyabala-bojjhaṅgamaggaṅga-suttantahārakoti evamādīni, tesaṃ attajjhāsayo nikkhepo.

现在，对于以“为汝等说缘起……”等方式由世尊所安立的经，作释义的时机已到。此经之释义，因考察其安立（suttanikkhepa）而得彰显，是故我等先考察经的安立。经的安立有四种：自意乐安立（attajjhāsaya）、他意乐安立（parajjhāsaya）、随问安立（pucchāvasika）及因事安立（aṭṭhuppattika）。其中，世尊未经他人请求，纯粹随自己的意乐而宣说的经典，例如：《十力经》（Dasabalasuttanta）、《月喻经》（Candopama）、《琴喻经》（Vīṇopama）、《正勤经》（Sammappadhāna）、《神足经》（Iddhipāda）、《根经》（Indriya）、《力经》（Bala）、《觉支经》（Bojjhaṅga）、《道支经》（Maggaṅga）等，其安立为自意乐安立。

Yāni pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. Yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti (saṃ. ni. 4.121; ma. ni. 3.416) evaṃ paresaṃ ajjhāsayaṃ khantiṃ nijjhānakkhamaṃ manaṃ abhinīhāraṃ bujjhanabhāvañca apekkhitvā parajjhāsayavasena kathitāni, seyyathidaṃ – cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, anattalakkhaṇasuttaṃ, āsīvisopamasuttaṃ, dhātuvibhaṅgasuttanti, evamādīni, tesaṃ parajjhāsayo nikkhepo.

复次，另一些经是世尊思惟：“罗睺罗(Rāhula)能令解脱成熟的诸法确已圆熟，我何不进一步在断尽诸漏上教导罗睺罗呢？”（《相应部》4.121；《中部》3.416）如此，在审察了他人的意向、信乐、能思择的心、志向及能觉悟的状态后，依他人的意乐而说。譬如：《小罗睺罗教诫经》(Cūḷarāhulovādasutta)、《大罗睺罗教诫经》(Mahārāhulovādasutta)、《转法轮经》(Dhammacakkappavattana)、《无我相经》(Anattalakkhaṇasutta)、《毒蛇《本行》》(Āsīvisopamasutta)、《界分别经》(Dhātuvibhaṅgasutta)等。这些经的安立，即是“他意乐安立”。

Bhagavantaṃ pana upasaṅkamitvā catasso parisā cattāro vaṇṇā nāgā supaṇṇā gandhabbā asurā yakkhā mahārājāno tāvatiṃsādayo devā mahābrahmāti evamādayo ‘‘bojjhaṅgā bojjhaṅgāti, bhante, vuccanti – (saṃ. ni. 5.202) nīvaraṇā nīvaraṇāti, bhante, vuccanti – ime nu kho, bhante, pañcupādānakkhandhā, kiṃsūdha vittaṃ purisassa seṭṭha’’ntiādinā (saṃ. ni. 1.246; su. ni. 183) nayena pañhaṃ pucchanti. Evaṃ puṭṭhena bhagavatā yāni [Pg.4] kathitāni bojjhaṅgasaṃyuttādīni, yāni vā panaññānipi devatāsaṃyutta, mārasaṃyutta, brahmasaṃyutta, sakkapañha, cūḷavedalla, mahāvedalla, sāmaññaphalaāḷavaka, sūciloma, kharalomasuttādīni, tesaṃ pucchāvasiko nikkhepo.

然而，四众(parisā)、四种姓(vaṇṇa)、龙族(nāga)、金翅鸟(supaṇṇa)、乾闼婆(gandhabba)、阿修罗(asura)、夜叉(yakkha)、诸大天王(mahārāja)、三十三天(tāvatiṃsa)等天神、乃至大梵天(mahābrahmā)等众生，前来世尊处，像这样提问：“尊者，所谓‘觉支’(bojjhaṅga)，觉支是什么？尊者，所谓‘盖’(nīvaraṇa)，盖是什么？尊者，这些就是五取蕴(pañcupādānakkhandha)吗？在此世间，人的最上财富是什么呢？”（《相应部》5.202；《相应部》1.246；《经集》183）世尊被这样询问后，所讲述的觉支相应等经，以及其他的天神相应(devatāsaṃyutta)、魔相应(mārasaṃyutta)、梵天相应(brahmasaṃyutta)、帝释所问经(Sakkapañha)、小毗陀罗经(Cūḷavedalla)、大毗陀罗经(Mahāvedalla)、沙门果经(Sāmaññaphala)、阿拉威经(Āḷavaka)、针毛经(Sūciloma)、粗毛经(Kharaloma)等经，这些经的安立，即是‘随问安立’。

Yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ – dhammadāyādaṃ. Cūḷasīhanādasuttaṃ puttamaṃsūpamaṃ dārukkhandhūpamaṃ aggikkhandhūpamaṃ pheṇapiṇḍūpamaṃ pāricchattakūpamanti evamādīni, tesaṃ aṭṭhuppattiko nikkhepo.

然而，那些因应所发生的事件而宣说的经文，譬如：《法嗣经》(Dhammadāyāda)、《小狮子吼经》(Cūḷasīhanādasutta)、《子肉《本行》》(Puttamaṃsūpama)、《木块《本行》》(Dārukkhandhūpama)、《火聚《本行》》(Aggikkhandhūpama)、《泡沫《本行》》(Pheṇapiṇḍūpama)、《巴瑞恰达树《本行》》(Pāricchattakūpama)等，这些经的安立，即是“因事安立”。

Evametesu catūsu nikkhepesu imassa paṭiccasamuppādasuttassa parajjhāsayo nikkhepo. Parapuggalajjhāsayavasena hidaṃ bhagavatā nikkhittaṃ. Katamesaṃ puggalānaṃ ajjhāsayavasenāti? Ugghaṭitaññūnaṃ. Cattāro hi puggalā ugghaṭitaññū vipañcitaññū neyyo padaparamoti. Tattha yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. Yassa puggalassa uddesato paripucchato yoniso manasikaroto, kalyāṇamitte sevato, bhajato, payirupāsato, anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. Yassa puggalassa bahumpi suṇato, bahumpi dhārayato, bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo. Iti imesu catūsu puggalesu ugghaṭitaññūpuggalānaṃ ajjhāsayavasena idaṃ suttaṃ nikkhittaṃ.

如是，于此四种安立中，此《缘起经》为随他意乐安立。实因此经是世尊随顺其他个人的意乐而安立的。随顺哪些个人的意乐呢？随顺速通慧者(ugghaṭitaññū)的意乐。实则，个人有四种：速通慧者、广演慧者(vipañcitaññū)、所引导者(neyya)及文句为最者(padaparama)。此中，凡于开示之际即得法现观者，此人称为速通慧者。凡于略说之义被详细分别时得法现观者，此人称为广演慧者。凡通过学习、遍问、如理作意，以及亲近、结交、承事善友而次第得法现观者，此人称为所引导者。凡虽多闻、多受持、多讽诵，于其生中仍不得法现观者，此人称为文句为最者。如是，于此四种个人中，此经是随顺速通慧者的意乐而安立的。

Tadā kira pañcasatā janapadavāsikā bhikkhū sabbeva ekacarā dvicarā ticarā catucarā pañcacarā sabhāgavuttino dhutaṅgadharā āraddhavīriyā yuttayogā vipassakā saṇhaṃ sukhumaṃ suññataṃ paccayākāradesanaṃ patthayamānā sāyanhasamaye bhagavantaṃ upasaṅkamitvā, vanditvā, rattakambalasāṇiyā parikkhipamānā viya desanaṃ paccāsīsamānā parivāretvā nisīdiṃsu. Tesaṃ ajjhāsayavasena bhagavā idaṃ suttaṃ ārabhi. Yathā hi cheko cittakāro aparikammakatabhittiṃ labhitvā, na āditova rūpaṃ samuṭṭhāpesi, mahāmattikalepādīhi pana bhittiparikammaṃ tāva katvā, kataparikammāya [Pg.5] bhittiyā rūpaṃ samuṭṭhāpeti, kataparikammaṃ pana bhittiṃ labhitvā, bhittiparikammabyāpāraṃ akatvā, raṅgajātāni yojetvā, vaṭṭikaṃ vā tūlikaṃ vā ādāya rūpameva samuṭṭhāpeti, evameva bhagavā akatābhinivesaṃ ādikammikakulaputtaṃ labhitvā nāssa āditova arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati, sīlasamādhikammassakatādiṭṭhisampadāya pana yojento pubbabhāgapaṭipadaṃ tāva ācikkhati. Yaṃ sandhāya vuttaṃ –

那时，据说有五百位来自各地的比丘，他们都或独行，或二行，或三行，或四行，或五行，生活方式相同(sabhāgavuttino)，受持头陀支，已发起精进(āraddhavīriya)，已于禅修中精勤投入(yuttayoga)，是修习观(vipassanā)者。他们渴望听闻那微细、精微、阐明空性的缘起法(paccayākāra)教说，于傍晚时分前往世尊处，顶礼之后，围绕着世尊而坐，犹如一道红色的毛毯帷幕(rattakambalasāṇiyā)将他环绕，期待着教说。世尊依彼等之意乐而开始宣说此经。譬如一位熟练的画家，得到一块未经处理的墙壁，不会一开始就作画，而是先用大量的黄土、白土等材料处理墙壁，待墙壁处理好之后，才在上面绘制图像。然而，如果他得到的是一块已经处理好的墙壁，他就不需要再进行处理墙壁的事务，而是调和各种颜料，拿起粗细画笔就开始作画。同样地，世尊若遇到一位尚未在观禅修行中用心投入的初学良家子(ādikammikakulaputta)，不会一开始就为他讲述作为阿罗汉果之近因的微细、精微、空性之观(vipassanā)的特相，而是首先教导其前分行道(pubbabhāgapaṭipada)，引导他具足戒、定以及关于业自性(kammassakata)的正见。正是指此而言，有如是说：

‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ diṭṭhi ca ujukā. Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā. Tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi. Katame cattāro? Idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Bahiddhā vā kāye…pe… ajjhattabahiddhā vā kāye…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti (saṃ. ni. 5.369).

“是故，比丘，于此教法中，你当于诸善法中，首先清净其开端。诸善法之开端为何？即善清净之戒与正直之见。比丘，当你的戒善清净、见正直时，彼时，比丘，你当依于戒、立于戒，以三种方式修习四念处。是哪四种？于此，比丘，你或于内身随观身而住，热勤、正知、具念，于世间中调伏贪与忧；或于外身……乃至……或于内外身……乃至……于诸法随观法而住，热勤、正知、具念，于世间中调伏贪与忧。比丘，当你依于戒、立于戒，如是以三种方式修习此四念处时，彼时，比丘，无论黑夜或白昼到来，于诸善法中，唯当期盼增长，而非衰退。”（《相应部》5.369）

Evaṃ ādikammikakulaputtassa sīlakathāya parikammaṃ kathetvā, arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati.

如是，为初业良家子说戒作为预备后，便开示那作为阿罗汉果近因、微细微妙、能显示空于有情与我之观相。

Parisuddhasīlaṃ pana āraddhavīriyaṃ yuttayogaṃ vipassakaṃ labhitvā, nāssa pubbabhāgapaṭipadaṃ ācikkhati, ujukameva pana arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati. Ime pañcasatā bhikkhū pubbabhāgapaṭipadaṃ parisodhetvā ṭhitā sudhantasuvaṇṇasadisā suparimajjitamaṇikkhandhasannibhā, eko lokuttaramaggova nesaṃ anāgato. Iti tassāgamanatthāya satthā tesaṃ ajjhāsayaṃ apekkhamāno idaṃ suttaṃ ārabhi.

又，得遇戒行清净、精进已发、勤于修行之观者，则不为彼开示前分行道，而径直开示那作为阿罗汉果近因、微细微妙、能显示空于有情与我之观相。此五百比丘已净化前分行道而住，犹如善炼之纯金，亦如善磨之宝蕴，于彼等唯有出世间道尚未到来。是故，为令彼道到来，导师审察彼等之意乐，而开始此经。

Tattha [Pg.6] paṭiccasamuppādanti paccayākāraṃ. Paccayākāro hi aññamaññaṃ paṭicca sahite dhamme uppādeti. Tasmā paṭiccasamuppādoti vuccati. Ayamettha saṅkhepo, vitthāro pana visuddhimaggato gahetabbo.

在此，“缘起”即是缘法。缘法，确实是使俱生之法相互为缘而生起。因此称为“缘起”。此为简说，详说则当取自《清净道论》。

Voti ayaṃ vo-saddo paccatta-upayogakaraṇa-sampadāna-sāmivacana-padapūraṇesu dissati. ‘‘Kacci pana vo anuruddhā samaggā sammodamānā’’tiādīsu (ma. ni. 1.326; mahāva. 466) hi paccatte dissati. ‘‘Gacchatha, bhikkhave, paṇāmemi vo’’tiādīsu (ma. ni. 2.157) upayoge. ‘‘Na vo mama santike vatthabba’’ntiādīsu (ma. ni. 2.157) karaṇe. ‘‘Vanapatthapariyāyaṃ vo, bhikkhave, desessāmī’’tiādīsu (ma. ni. 1.190) sampadāne. ‘‘Sabbesaṃ vo, sāriputta, subhāsita’’ntiādīsu (ma. ni. 1.345) sāmivacane. ‘‘Ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) padapūraṇamatte. Idha panāyaṃ sampadāne daṭṭhabbo. Bhikkhaveti patissavena abhimukhībhūtānaṃ puna ālapanaṃ. Desessāmīti desanāpaṭijānanaṃ. Taṃ suṇāthāti taṃ paṭiccasamuppādaṃ taṃ desanaṃ mayā vuccamānaṃ suṇātha.

“vo”一词，可见于主格、宾格、工具格、与格、所有格及补足音节等义。诚然，在“阿那律，汝等和合、欢悦否？”等句中，见于主格义。在“去吧，比丘们，我遣送汝等。”等句中，见于宾格义。在“汝等不应住我近旁。”等句中，见于工具格义。在“比丘们，我将为汝等说林野经。”等句中，见于与格义。在“舍利弗，汝等一切所说皆是善说。”等句中，见于所有格义。在“凡汝等圣者，身行清净。”等句中，仅为补足音节。于此，则当知为与格义。“比丘们”，是再次称呼那些应诺而面向世尊者。“我将说”，是承诺宣说。“汝等当听”，即是：“汝等当听我所说的此缘起之法。”

Sādhukaṃ manasi karothāti ettha pana sādhukaṃ sādhūti ekatthametaṃ. Ayañca sādhusaddo āyācana-sampaṭicchana-sampahaṃsana-sundara-daḷhīkammādīsu dissati. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (a. ni. 4.257; saṃ. ni. 4.65; 5.381) hi āyācane dissati. ‘‘Sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu sādhu, sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane.

于“sādhukaṃ manasi karotha”（善作意）一句中，“sādhukaṃ”与“sādhu”二词，其义相同。此“sādhu”一词，可见于请求、领受、赞叹、美善、确立等义。诚然，在“善哉，尊者，世尊请为我略说正法”等句中，见于请求义。在“‘善哉，尊者。’彼比丘对世尊所说，欢喜、随喜……”等句中，见于领受义。在“善哉，善哉，舍利弗！”等句中，见于赞叹义。

‘‘Sādhu dhammarucī rājā, sādhu paññāṇavā naro;

Sādhu mittānamaddubbho, pāpassa akaraṇaṃ sukha’’nti. –

乐法之王为善，有智之人为善，不害朋友为善，不作诸恶为乐。

Ādīsu (jā. 2.18.101) sundare. ‘‘Tena hi, brāhmaṇa, sādhukaṃ suṇāhī’’tiādīsu (a. ni. 5.192) sādhukasaddoyeva daḷhīkamme āṇattiyantipi vuccati. Idha panāyaṃ ettheva daḷhīkamme āṇattiyā ca attho veditabbo, sundaratthepi vaṭṭati. Daḷhīkaraṇatthena hi ‘‘daḷhaṃ imaṃ dhammaṃ suṇātha, suggahitaṃ gaṇhantā’’, āṇattiatthena ‘‘mama āṇattiyā suṇātha’’ sundaratthena ‘‘sundaramimaṃ bhaddakaṃ dhammaṃ suṇāthā’’ti [Pg.7] etaṃ dīpitaṃ hoti. Manasi karothāti āvajjetha. Samannāharathāti attho. Avikkhittacittā hutvā nisāmetha, citte karothāti adhippāyo.

在《本生经》等处（Jā. 2.18.101），“sādhu”是“善”的意思。在‘那么，婆罗门，请善听’等处（A.N. 5.192），“sādhuka”一词则有“稳固”与“命令”之义。而在此处，此词（sādhukaṃ）应理解为既有“稳固”和“命令”之义，也适用于“善”义。依“稳固”之义，即是：‘你们当稳固地听此法，善于领受’；依“命令”之义，即是：‘你们当依我之令而听’；依“善”之义，即是：‘你们当听此善妙之法’。此义已阐明。“作意”（Manasi karotha）即是“注意”（āvajjetha）、“善把握”（samannāharatha）的意思。其意趣是：当以不散乱之心谛听，并将其置于心中。

Idānettha taṃ suṇāthāti sotindriyavikkhepanivāraṇametaṃ. Sādhukaṃ manasi karothāti manasikāre daḷhīkammaniyojanena manindriyavikkhepanivāraṇaṃ. Purimañcettha byañjanavipallāsagāhanivāraṇaṃ, pacchimaṃ atthavipallāsagāhanivāraṇaṃ. Purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇūpaparikkhāsu. Purimena ca ‘‘sabyañjano ayaṃ dhammo, tasmā savanīyo’’ti dīpeti, pacchimena ‘‘sāttho, tasmā manasi kātabbo’’ti. Sādhukapadaṃ vā ubhayapadehi yojetvā, ‘‘yasmā ayaṃ dhammo dhammagambhīro ca desanāgambhīro ca, tasmā suṇātha sādhukaṃ. Yasmā atthagambhīro ca paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karothā’’ti evaṃ yojanā veditabbā. Bhāsissāmīti desessāmi. ‘‘Taṃ suṇāthā’’ti ettha paṭiññātaṃ desanaṃ saṃkhittatova na desessāmi, apica kho vitthāratopi naṃ bhāsissāmīti vuttaṃ hoti. Saṅkhepavitthāravācakāni hi etāni padāni. Yathāha vaṅgīsatthero –

如今，在此“当听闻彼”是为防止耳根散乱。“当善作意”是通过在作意上运用稳固来防止意根散乱。并且，此处前者是为防止对文句的颠倒执取，后者是为防止对意义的颠倒执取。通过前者，令其致力于听闻法；通过后者，令其致力于忆持、省察所闻之法。通过前者开示：“此法具足文句，因此应当听闻”；通过后者开示：“此法具足意义，因此应当作意。”或者，将‘善’（sādhuka）一词与这两个词连接，应知其结合方式如下：“因为此法法句深奥且教法深奥，故当善听；因为此法意义深奥且证悟深奥，故当善作意。”“我将宣说”即“我将开示”。此即是说，对于在此以“当听闻彼”所承诺的教法，我不仅将简略地开示，还将详尽地宣说。因为这些词语确实是宣说简略与详尽的。正如瓦耆舍长老所说——

‘‘Saṃkhittenapi deseti, vitthārenapi bhāsati;

Sāḷikāyiva nigghoso, paṭibhānaṃ udīrayī’’ti. (saṃ. ni. 1.214;

theragā. 1241);

既简略开示，亦详细言说；其声如鹩哥，宣说其辩才。

Evaṃ vutte ussāhajātā hutvā evaṃ, bhanteti kho te bhikkhū bhagavato paccassosuṃ satthu vacanaṃ sampaṭicchiṃsu, paṭiggahesunti vuttaṃ hoti.

如是说后，那些比丘生起热忱，对世尊回应道：“是的，尊者！”他们接受、领受了导师的言教，此即是说。

Atha nesaṃ bhagavā etadavoca – etaṃ idāni vattabbaṃ ‘‘katamo ca, bhikkhave, paṭiccasamuppādo’’tiādiṃ sakalaṃ suttaṃ avoca. Tattha katamo ca, bhikkhave, paṭiccasamuppādoti kathetukamyatāpucchā. Pañcavidhā hi pucchā adiṭṭhajotanāpucchā diṭṭhasaṃsandanāpucchā vimaticchedanāpucchā anumatipucchā kathetukamyatāpucchāti, tāsaṃ idaṃ nānattaṃ –

尔时，世尊对他们说了此法，即完整地宣说了以“诸比丘，何为缘起？”等开始的整部经。其中，“诸比丘，何为缘起？”是为说而问。问有五种：为明未见问、为审已见问、为断疑惑问、为求同意问、为说而问。此即彼等之差别。

Katamā adiṭṭhajotanā pucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12)? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. Tassa ñāṇāya dassanāya [Pg.8] tulanāya tīraṇāya vibhūtāya vibhāvanatthāya pañhaṃ pucchati. Ayaṃ adiṭṭhajotanāpucchā.

何为为明未见问？其相状，本质上是未被了知、未被见到、未被衡量、未被审度、不显明、未被阐明的。为了了知、见到、衡量、审度、令其显明、加以阐明而提问，此即为明未见问。

Katamā diṭṭhasaṃsandanāpucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. So aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati. Ayaṃ diṭṭhasaṃsandanāpucchā.

何为为审已见问？其相状，本质上是已被了知、已被见到、已被衡量、已被审度、已显明、已被阐明的。彼为与其他智者共同审定而提问，此即为审已见问。

Katamā vimaticchedanāpucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kathaṃ nu kho’’ti, so vimaticchedanatthāya pañhaṃ pucchati, ayaṃ vimaticchedanāpucchā.

何为为断疑惑问？本质上倾向于疑惑，倾向于犹豫，心生两端：“诚然如是耶？诚然不如是耶？究竟云何？”彼为断除疑惑而提问，此即为断疑惑问。

Katamā anumatipucchā? Bhagavā bhikkhūnaṃ anumatiyā pañhaṃ pucchati – ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti, aniccaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti, dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘‘etaṃ mama esohamasmi eso me attā’’ti, no hetaṃ bhanteti (saṃ. ni. 3.79). Ayaṃ anumatipucchā.

什么是随许问(anumatipucchā)？世尊依比丘们的意愿而提问：“诸比丘，你们认为如何？色是常还是无常？”“世尊，是无常。”“凡是无常的，是苦还是乐？”“世尊，是苦。”“凡是无常、苦、变易法，还适合如此审察‘这是我的，这是我，这是我的我’吗？”“世尊，那不适合。”（《相应部》3.79）这是随许问。

Katamā kathetukamyatāpucchā? Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati – ‘‘cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro’’ti? Ayaṃ kathetukamyatāpucchāti.

什么是欲说问(kathetukamyatāpucchā)？世尊因欲为比丘们开示而提问：“诸比丘，有此四念处。是哪四个？”这是欲说问。

Tattha buddhānaṃ purimā tisso pucchā natthi. Kasmā? Buddhānañhi tīsu addhāsu kiñci saṅkhataṃ addhāvimuttaṃ vā asaṅkhataṃ adiṭṭhaṃ ajotitaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi. Tena nesaṃ adiṭṭhajotanāpucchā natthi. Yaṃ pana bhagavatā attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi. Tenassa diṭṭhasaṃsandanāpucchā natthi. Yasmā panesa akathaṃkathī tiṇṇavicikiccho sabbadhammesu vihatasaṃsayo. Tenassa vimaticchedanāpucchā natthi. Itarā pana dve pucchā bhagavato atthi. Tāsu ayaṃ kathetukamyatā pucchāti veditabbā.

其中，诸佛没有前三种提问。为什么？因为对诸佛而言，于三时中，没有任何有为法，或离于时间的无为法，是未见、未明、未衡量、未审察、未显了、未阐示的。因此，他们没有示现未见问(adiṭṭhajotanāpucchā)。再者，世尊以自己的智慧所洞见之法，不须与其他沙门、婆罗门、天、魔或梵天共同商议。因此，他没有会商已见问(diṭṭhasaṃsandanāpucchā)。又因为他已无疑，度过疑惑，于一切法中破除迷惘。因此，他没有断除疑惑问(vimaticchedanāpucchā)。然而，世尊有其余两种提问。于此二问中，当知此为欲说问。

Idāni tāva pucchāya puṭṭhaṃ paccayākāraṃ vibhajanto avijjāpaccayā, bhikkhave, saṅkhārātiādimāha. Ettha ca yathā nāma ‘‘pitaraṃ kathessāmī’’ti āraddho [Pg.9] ‘‘tissassa pitā soṇassa pitā’’ti paṭhamataraṃ puttampi katheti, evameva bhagavā paccayaṃ kathetuṃ āraddho ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena saṅkhārādīnaṃ paccaye avijjādidhamme kathento paccayuppannampi kathesi. Āhāravaggassa pana pariyosāne ‘‘paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme’’ti (saṃ. ni. 2.20) ubhayaṃ ārabhitvā ubhayampi kathesi. Idāni avijjāpaccayā saṅkhārātiādīsu pana avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā saṅkhārā sambhavantīti iminā nayena attho veditabbo. Ayamettha saṅkhepo, vitthārena pana sabbākārasampannā anulomapaṭiccasamuppādakathā visuddhimagge kathitā, tasmā sā tattha kathitavaseneva gahetabbā.

现在，为分辨所问的缘法，世尊说：“诸比丘，无明缘行”等。于此，譬如有人开始说“我将说父亲”，却首先说“帝沙（Tissa）的父亲，索那(Soṇa)的父亲”，从而也说到了儿子；同样地，世尊开始说缘时，以“无明缘行”等方式，在说行等的诸缘——无明等法时，也说了缘生法。不过，在《食相应》(Āhāravagga)的结尾，则是发起了“诸比丘，我将为你们说缘起及缘生法”（《相应部》2.20）之说后，将两者一并解说。现在，于“无明缘行”等句中，“无明缘”即是：无明，且彼是缘。因此，应以此理趣理解其义：“由无明为缘，诸行生起”。此为此处之简略，至于详尽完备的顺向缘起之说，已在《清净道论》(Visuddhimagga)中讲过，是故应当依照那里所说的方式来领会。

Paṭilomakathāyaṃ pana avijjāya tvevāti avijjāya tu eva. Asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā. Saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti. Evaṃnirodhānaṃ pana saṅkhārānaṃ nirodhā viññāṇādīnañca nirodhā nāmarūpādīni niruddhāniyeva hontīti dassetuṃ saṅkhāranirodhā viññāṇanirodhotiādīni vatvā, evametassa kevalassa dukkhakkhandhassa nirodho hotīti āha. Tattha kevalassāti sakalassa, suddhassa vā, sattavirahitassāti attho. Dukkhakkhandhassāti dukkharāsissa. Nirodho hotīti anuppādo hoti. Iti bhagavā anulomato dvādasahi padehi vaṭṭakathaṃ kathetvā tameva vaṭṭaṃ vinivaṭṭetvā paṭilomato dvādasahi padehi vivaṭṭaṃ kathento arahattena desanāya kūṭaṃ gaṇhi. Desanāpariyosāne te pañcasatā āraddhavipassakā ugghaṭitaññūpuggalā sūriyarasmisamphuṭṭhāni paripākagatāni padumāni viya saccāni bujjhitvā arahattaphale patiṭṭhahiṃsu.

然而，于逆说中，“avijjāya tveva”（唯以无明）即“avijjāya tu eva”（实唯无明）。“asesavirāganirodha”（无余离贪灭）是指通过称为“离贪”的道而无余灭尽。“saṅkhāranirodha”（行灭）是指诸行不复生起之灭。为开示“又，由如是诸行之灭，以及识等之灭，名色等亦确实已灭”之义，故说“行灭故识灭”等，复说：“如是，此纯粹苦蕴即灭。”于此，“kevalassa”（纯粹的）义为“sakalassa”（全部的），或“suddhassa”（纯净的），或“sattavirahitassa”（无有情）。“dukkhakkhandhassa”（苦蕴的）是指“dukkharāsissa”（苦聚的）。“nirodho hoti”（灭）是指“anuppādo hoti”（不生）。如是，世尊先以顺向十二支说轮回法，复将此轮回法逆转，以逆向十二支说还灭法，以阿罗汉果为教法之顶峰。说法结束时，彼五百位勤修毗婆舍那的利根者，犹如被日光所触而成熟的莲花，觉悟诸谛，安住于阿罗汉果。

Idamavoca bhagavāti idaṃ vaṭṭavivaṭṭavasena sakalasuttaṃ bhagavā avoca. Attamanā te bhikkhūti tuṭṭhacittā te pañcasatā khīṇāsavā bhikkhū. Bhagavato bhāsitaṃ abhinandunti karavīkarutamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsato bhagavato [Pg.10] vacanaṃ abhinandiṃsu, anumodiṃsu ceva sampaṭicchiṃsu cāti attho. Tenetaṃ vuccati –

“idamavoca bhagavā”（世尊如是说），是指世尊以轮回与还灭的方式宣说了此整部经。“attamanā te bhikkhū”（彼比丘等心满意足），是指彼五百位漏尽比丘心生欢喜。“bhagavato bhāsitaṃ abhinanduṃ”（欢喜世尊所说），其义为：彼等对世尊所说之言教，欢喜、随喜、领受。世尊以梵音说法，其音美妙犹如迦陵频伽鸟鸣，悦耳怡人，于诸智者之心犹如甘露灌顶。是故说此偈：

‘‘Subhāsitaṃ sulapitaṃ, sādhu sādhūti tādino;

Anumodamānā sirasā, sampaṭicchiṃsu bhikkhavo’’ti.

“于如是者所善说、善讲之言，诸比丘随喜赞叹：‘善哉，善哉！’并稽首领受。”

Paṭhamapaṭiccasamuppādasuttavaṇṇanā niṭṭhitā.

初《缘起经》释义终。

2. Vibhaṅgasuttavaṇṇanā

2. 分别经释义

2. Dutiyepi vuttanayeneva suttanikkhepo veditabbo. Ayaṃ pana viseso – paṭhamaṃ ugghaṭitaññūpuggalānaṃ vasena saṅkhepato dassitaṃ, idaṃ vipañcitaññūnaṃ vasena vitthāratoti. Imasmiñca pana sutte catasso vallihārakapurisūpamā vattabbā, tā visuddhimagge vuttā eva. Yathā hi vallihārako puriso valliyā aggaṃ disvā tadanusārena mūlaṃ pariyesanto taṃ disvā valliṃ mūle chetvā ādāya kamme upaneyya, evaṃ bhagavā vitthāradesanaṃ desento paṭiccasamuppādassa aggabhūtā jarāmaraṇā paṭṭhāya yāva mūlabhūtaṃ avijjāpadaṃ, tāva desanaṃ āharitvā puna vaṭṭavivaṭṭaṃ desento niṭṭhapesi.

2. 第二经的纲要也应如前所述而知。然此中有此差别：第一部经是为利根者(ugghaṭitaññū)而简略开示，此经则是为广解者(vipañcitaññū)而详细开示。于此经中，当说四种采藤人的譬喻，而这些譬喻在《清净道论》(Visuddhimagga)中已经说过了。犹如采藤之人，见到藤的末梢后，顺着它寻觅根部，见到后，便在根部斩断藤，拿去使用一样；同样地，世尊在广说教法时，从作为缘起之顶的老死开始，一直宣说到作为根本的无明为止，复又开示流转与还灭，以此圆满结束。

Tatrāyaṃ jarāmaraṇādīnaṃ vitthāradesanāya atthanicchayo – jarāmaraṇaniddese tāva tesaṃ tesanti ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddesoti viññātabbo. Yā devadattassa jarā, yā somadattassāti evañhi divasampi kathentassa neva sattā pariyādānaṃ gacchanti. Imehi pana dvīhi padehi na koci satto apariyādinno hoti. Tasmā vuttaṃ, ‘‘ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddeso’’ti. Tamhi tamhīti ayaṃ gatijātivasena anekesaṃ sattanikāyānaṃ sādhāraṇaniddeso. Sattanikāyeti sādhāraṇaniddesena niddiṭṭhassa sarūpanidassanaṃ. Jarā jīraṇatātiādīsu pana jarāti sabhāvaniddeso. Jīraṇatāti ākāraniddeso. Khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā, pacchimā dve pakatiniddesā. Ayañhi jarāti iminā padena sabhāvato dīpitā, tenassāyaṃ sabhāvaniddeso[Pg.11]. Jīraṇatāti iminā ākārato, tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tacavalibhāvakaraṇakiccato dīpitā. Tenassā ime khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. Yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati na ca khaṇḍiccādīneva jarā. Na hi jarā cakkhuviññeyyā hoti.

在此，这是对老死等广说的义理决择。首先，在老死的解释（niddesa）中，当知“彼等、彼等”（tesaṃ tesaṃ）一词，是简略地对众多众生共通的解释。诚然，即使有人整天说“提婆达多（Devadatta）之老，索玛达多（Somadatta）之老”，也无法穷尽一切众生。但用这两个词，则没有任何众生不被含摄。是故说：“这是对众多众生简略而共通的解释。”“于彼、于彼”（tamhi tamhi）一词，是依趣（gati）与生（jāti）的方式，对众多众生类（sattanikāya）共通的解释。“众生类”一词，是用以开示由共通解释所指涉者的自相。再者，在“老（jarā）、衰朽（jīraṇatā）”等词中，“老”是自性的解释，“衰朽”是形态的解释。“齿缺（khaṇḍicca）”等三者是依时间推移而有的作用的解释，最后两者是本性的解释。此中，“老”一词，是从自性上说明，因此这是它的自性的解释。“衰朽”一词，是从形态上说明，因此这是它的形态的解释。“齿缺”一词，是依时间推移而有令牙、甲残缺的作用；“发白（pālicca）”一词，是依其令头发、体毛变白的作用；“皮皱（valittacatā）”一词，是依其令肌肉萎缩、皮肤起皱的作用而得到说明。因此，“齿缺”等这三者是它依时间推移而有的作用的解释。通过它们，开示了那已显现的、明显的老，此老是借由见到这些变异而被认识的。诚然，犹如水、风、火在草木等物上经过的痕迹，会因其毁坏、断裂或烧焦而变得明显，但那经过的痕迹并非就是水等本身；同样地，老在牙齿等处以齿缺等方式经过的痕迹是明显的，即使睁开眼睛也能把握，但齿缺等并非就是老。因为老并非为眼识所识知。

Āyuno saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhaya-cakkhādiindriya-paripākasaññitāya pakatiyā dīpitā. Tenassime pacchimā dve pakatiniddesāti veditabbā. Tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā ‘‘āyuno saṃhānī’’ti phalūpacārena vuttā. Yasmā ca daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni, oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā ‘‘indriyānaṃ paripāko’’ti phalūpacāreneva vuttā.

然而，通过“寿命的耗损”与“诸根的成熟”此二词，显示了（老的）自性，此自性仅在时间流逝中，以寿命的耗尽及眼等诸根的成熟而极为显现。因此，当知此最后的二者是其自性的解释。其中，因为到达老者寿命衰减，所以老通过果的转喻被称为“寿命的耗损”。又因为在年少时，极为清净、能轻易认知自己细微所缘的眼等诸根，在到达老时，则变得成熟、混乱、不清净，甚至无力认知粗大的所缘，所以（老）仅通过果的转喻被称为“诸根的成熟”。

Sā panāyaṃ evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. Tattha dantādīsu khaṇḍādibhāvadassanato rūpadhammesu jarā pākaṭajarā nāma, arūpadhammesu pana jarā tādisassa vikārassa adassanato paṭicchannajarā nāma. Tattha yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ suviññeyyattā vaṇṇoyeva, taṃ cakkhunā disvā manodvārena cintetvā ‘‘ime dantā jarāya pahaṭā’’ti jaraṃ jānāti udakaṭṭhāne baddhāni gosīsādīni oloketvā heṭṭhā udakassa atthibhāvaṃ jānanaṃ viya. Puna [Pg.12] avīci savīcīti evampi duvidhā hoti. Tattha maṇi-kanaka-rajata-pavāḷacandasūriyādīnaṃ viya mandadasakādīsu pāṇīnaṃ viya ca pupphaphalapallavādīsu ca apāṇīnaṃ viya antarantarā vaṇṇavisesādīnaṃ duviññeyyattā jarā avīcijarā nāma, nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāmāti veditabbā.

再者，如此被解释的一切老，有显现（pākaṭa）与潜藏（paṭicchanna）二种。其中，在色法中，因见到牙齿等的残缺等状态，（此）老名为显现老；而在名法中，因不见那样的变异，（此）老名为潜藏老。其中，所见的此残缺等状态，因那样的牙齿等容易了知，故仅是色所缘而已。以眼见彼（色所缘），经意门思惟：“此等牙齿被老所侵袭”，而了知老，犹如观察系于水处的牛头等，而了知下方有水存在。再者，（老）亦有无间（avīci）与有间（savīci）二种。其中，如在摩尼、金、银、珊瑚、月、日等中，又如在有情的曼德达萨迦（mandadasaka）等中，又如在无情物的花、果、芽等中，因其间的颜色差异等难以了知，（此）老名为无间老，义为不间断的老。此外，在上述事物之外的其他事物中，因其间的颜色差异等容易了知，当知（此）老名为有间老。

Ito paraṃ tesaṃ tesantiādi vuttanayeneva veditabbaṃ. Cuti cavanatātiādīsu pana cutīti cavanakavasena vuccati, ekacatupañcakkhandhasāmaññavacanametaṃ. Cavanatāti bhāvavacanena lakkhaṇanidassanaṃ. Bhedoti cutikkhandhānaṃ bhaṅguppattiparidīpanaṃ. Antaradhānanti ghaṭasseva bhinnassa bhinnānaṃ cutikkhandhānaṃ yena kenaci pariyāyena ṭhānābhāvaparidīpanaṃ. Maccu maraṇanti maccusaṅkhātaṃ maraṇaṃ, tena samucchedamaraṇādīni nisedheti. Kālo nāma antako, tassa kiriyā kālakiriyā. Evaṃ tena lokasammutiyā maraṇaṃ dīpeti.

此后，“彼等彼等”等词，应仅依已说之理而知。又，于“死没(cuti)、逝去(cavanatā)”等词中，“死没”是依诸蕴逝去之义而说，此词是与一、四、五蕴相关的通称。“逝去(cavanatā)”一词，是以状态词显示其特征。“坏(bhedo)”一词，是阐明死没诸蕴到达坏灭的刹那。“消失(antaradhāna)”一词，是阐明已坏的死没诸蕴，如同破碎的陶器，以任何方式皆无所住留。“死神之死(maccumaraṇa)”即名为死神(maccu)的死亡，世尊以此词否定断灭死等。“时(kālo)”名为终结者(antako)，其作为(kiriyā)即是“命终(kālakiriyā)”。如是，以此词依世俗假名而显示死亡。

Idāni paramatthena dīpetuṃ khandhānaṃ bhedotiādimāha. Paramatthena hi khandhāyeva bhijjanti, na satto nāma koci marati. Khandhesu pana bhijjamānesu satto marati, bhinnesu matoti vohāro hoti. Ettha ca catupañcavokāravasena khandhānaṃ bhedo, ekavokāravasena kaḷevarassa nikkhepo. Catuvokāravasena ca khandhānaṃ bhedo, sesadvayavasena kaḷevarassa nikkhepo veditabbo. Kasmā? Bhavadvayepi rūpakāyasaṅkhātassa kaḷevarassa sabbhāvato. Atha vā yasmā cātumahārājikādīsu khandhā bhijjanteva, na kiñci nikkhipati, tasmā tesaṃ vasena khandhānaṃ bhedo, manussādīsu kaḷevarassa nikkhepo. Ettha ca kaḷevarassa nikkhepakāraṇato maraṇaṃ ‘‘kaḷevarassa nikkhepo’’ti vuttanti evamattho daṭṭhabbo. Iti ayañca jarā idañca maraṇaṃ, idaṃ vuccati, bhikkhaveti idaṃ ubhayampi ekato katvā jarāmaraṇanti kathīyati.

如今，为以胜义(paramattha)开示死亡，世尊说“诸蕴之坏”等。诚然，依胜义，唯诸蕴坏，实无有名为“有情(satta)”者死。然于诸蕴坏时，说“有情死”；于已坏时，则有“已死”之言说。于此，依四蕴有(catuvokāra)、五蕴有(pañcavokāra)，是诸蕴之坏；依一蕴有(ekavokāra)，是遗骸之弃置。又，依四蕴有，是诸蕴之坏；依其余二蕴有，当知是遗骸之弃置。何以故？于二蕴有（五蕴有与一蕴有）中，有名为色身之遗骸存在故。复次，于四大王天等处，因诸蕴仅是坏灭，无所弃置，故依彼等而言，是诸蕴之坏；于人等处，则有遗骸之弃置。于此，当知其义：因死亡是弃置遗骸之因，故（以果喻因）说死亡为“遗骸之弃置”。如是，“此是老，此是死”，比丘们，此二者合而为一，被称为“老死”。

Jātiniddese [Pg.13] jāti sañjātītiādīsu jāyanaṭṭhena jāti, sā aparipuṇṇāyatanavasena yuttā. Sañjāyanaṭṭhena sañjāti, sā paripuṇṇāyatanavasena yuttā. Okkamanaṭṭhena okkanti, sā aṇḍajajalābujavasena yuttā. Te hi aṇḍakosañca vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbatti, sā saṃsedajaopapātikavasena yuttā. Te hi pākaṭāyeva hutvā nibbattanti. Ayaṃ tāva vohāradesanā.

于“生”的解释中，就“生”（jāti）、“全生”（sañjāti）等词而言：以生起为义是“生”，彼与诸处不圆满者相应；以全生起为义是“全生”，彼与诸处圆满者相应；以进入为义是“入胎”（okkanti），彼与卵生、胎生相应——他们实是进入卵壳与子宫，如进入般而取结生；以显现而生为义是“显生”（abhinibbatti），彼与湿生、化生相应——他们实是显现后而生的。这首先是世俗教法。

Idāni paramatthadesanā hoti. Khandhāyeva hi paramatthato pātubhavanti, na satto. Tattha ca khandhānanti ekavokārabhave ekassa, catuvokārabhave catunnaṃ, pañcavokārabhave pañcannampi gahaṇaṃ veditabbaṃ. Pātubhāvoti uppatti. Āyatanānanti ettha tatra tatra uppajjamānāyatanavasena saṅgaho veditabbo. Paṭilābhoti santatiyaṃ pātubhāvoyeva. Pātubhavantāneva hi tāni paṭiladdhāni nāma honti. Ayaṃ vuccati, bhikkhave, jātīti iminā padena vohārato paramatthato ca desitāya jātiyā nigamanaṃ karotīti.

现在是胜义教法。因为依胜义，实惟诸蕴显现，而非有情。于此，“诸蕴”当知是取：于一蕴有中为一蕴，于四蕴有中为四蕴，于五蕴有中为五蕴。“显现”即是生起。“诸处”于此当知是依彼彼处正在生起的诸处而含摄。“获得”即是相续中的显现，因为实惟当它们显现时，才名为已获得。通过“诸比丘，这被称为生”此句，世尊总结了依世俗与胜义所教导的生。

Bhavaniddese kāmabhavoti kammabhavo ca upapattibhavo ca. Tattha kammabhavo nāma kāmabhavūpagakammameva. Tañhi tattha upapattibhavassa kāraṇattā ‘‘sukho buddhānaṃ uppādo (dha. pa. 194) dukkho pāpassa uccayo’’tiādīni (dha. pa. 117) viya phalavohārena bhavoti vuttaṃ. Upapattibhavo nāma tena kammena nibbattaṃ upādiṇṇakkhandhapañcakaṃ. Tañhi tattha bhavatīti katvā bhavoti vuttaṃ. Sabbathāpi idaṃ kammañca upapattiñca ubhayampetamidha ‘‘kāmabhavo’’ti vuttaṃ. Esa nayo rūpārūpabhavesūti.

于“有”的解释中，“欲有”即是业有与生有。其中，所谓“业有”，即是引生欲有之业。因为它是在彼处生有之因，所以犹如“诸佛出世乐，罪恶积聚苦”等句，是以果之名而称之为“有”。所谓“生有”，即是由彼业所生起的五取蕴。因为它在彼处生成（bhavati），故称之为“有”（bhava）。总而言之，此业与此生，此二者在此皆被称为“欲有”。色有与无色有亦复如是。

Upādānaniddese kāmupādānantiādīsu vatthukāmaṃ upādiyanti etena, sayaṃ vā taṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcāti kāmupādānaṃ. Upādānanti daḷhaggahaṇaṃ vuccati. Daḷhattho hi ettha upasaddo upāyāsaupakaṭṭhādīsu viya. Pañcakāmaguṇikarāgassetaṃ adhivacanaṃ. Ayamettha saṅkhepo. Vitthārato panetaṃ, ‘‘tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando’’ti (dha. sa. 1220; vibha. 938) vuttanayeneva veditabbaṃ.

在取的解释(niddesa)中，对“欲取(kāmupādāna)”等词的解释如下：众生以此执取事物欲(vatthukāma)，或其自身即是执取，故名“欲取”；其既是欲，也是取，故名“欲取”。“取”被称为坚固的执取。此处的“upa”词头有坚固之义，如在“忧恼(upāyāsa)”、“靠近(upakaṭṭha)”等词中一样。此为对以五妙欲为所缘之贪的同义词。于此，此为简说。详细而言，则应依“其中，什么是欲取？即于诸欲中的欲欲(kāmacchanda)”所说之理而知。

Tathā [Pg.14] diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. Atha vā diṭṭhiṃ upādiyati, upādiyanti vā etena diṭṭhinti diṭṭhupādānaṃ. Upādiyati hi purimadiṭṭhiṃ uttaradiṭṭhi, upādiyanti ca tāya diṭṭhiṃ. Yathāha – ‘‘sassato attā ca loko ca idameva saccaṃ moghamañña’’ntiādi (ma. ni. 3.27). Sīlabbatupādānaattavādupādānavajjassa sabbadiṭṭhigatassetaṃ adhivacanaṃ. Ayamettha saṅkhepo, vitthārato panetaṃ, ‘‘tattha katamaṃ diṭṭhupādānaṃ? Natthi dinna’’nti (dha. sa. 1221) vuttanayeneva veditabbaṃ.

同样，其既是见(diṭṭhi)，也是取，故名“见取(diṭṭhupādāna)”。又或者，执取见，或众生以此执取见，故名“见取”。确实，后见执取前见，众生也藉此（后见）而执取（前）见。如所说：“我与世间是常，唯此是实，余者虚妄”等等。此为除去戒禁取(sīlabbatupādāna)与我语取(attavādupādāna)后的一切邪见(diṭṭhigata)的同义词。于此，此为简说。详细而言，则应依“其中，什么是见取？‘无有布施……’”所说之理而知。

Tathā sīlabbatamupādiyanti etena, sayaṃ vā taṃ upādiyati, sīlabbatañca taṃ upādānañcāti vā sīlabbatupādānaṃ. Gosīlagovatādīni hi ‘‘evaṃ suddhī’’ti (dha. sa. 1222; vibha. 938) abhinivesato sayameva upādānānīti. Ayamettha saṅkhepo, vitthārato panetaṃ, ‘‘tattha katamaṃ sīlabbatupādānaṃ? Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhī’’ti vuttanayeneva veditabbaṃ.

同样，众生以此执取戒禁，或其自身即是执取，或其既是戒禁也是取，故名“戒禁取(sīlabbatupādāna)”。确实，对于牛戒(gosīla)、牛禁(govata)等，由于坚持“如此可得清净”，其本身即是诸取。于此，此为简说。详细而言，则应依“其中，什么是戒禁取？‘于此教法之外，沙门、婆罗门认为由戒而得清净’”所说之理而知。

Idāni vadanti etenāti vādo, upādiyanti etenāti upādānaṃ, kiṃ vadanti upādiyanti vā? Attānaṃ. Attano vādupādānaṃ attavādupādānaṃ. Attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. Vīsativatthukāya sakkāyadiṭṭhiyā etaṃ adhivacanaṃ. Ayamettha saṅkhepo, vitthārato panetaṃ, ‘‘tattha katamaṃ attavādupādānaṃ? Idha assutavā puthujjano ariyānaṃ adassāvī’’ti vuttanayeneva veditabbaṃ.

今，藉此而说，故为“语”；藉此而执取，故为“取”。说或执取什么呢？“我”。对“我”的说与取，即“我语取”(attavādupādānaṃ)。或，藉此而执取纯粹的“我论”为“我”，故为“我语取”。此是具二十事之有身见(sakkāyadiṭṭhi)的同义词。于此，此为简略义。至于广说，则应通过“于此，何为我语取？于此，未闻法之凡夫，不见圣者……”所说之理趣而得知。

Taṇhāniddese rūpataṇhā…pe… dhammataṇhāti etaṃ cakkhudvārādīsu javanavīthiyā pavattāya taṇhāya ‘‘seṭṭhiputto brāhmaṇaputto’’ti evamādīsu pitito nāmaṃ viya pitisadisārammaṇato nāmaṃ. Ettha ca rūpārammaṇā taṇhā, rūpe taṇhāti rūpataṇhā. Sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā, sassatadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ niccaṃ dhuvaṃ sassata’’nti evaṃ assādentī pavattamānā bhavataṇhā, ucchedadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ ucchijjati vinassati pecca na bhavatī’’ti evaṃ assādentī pavattamānā vibhavataṇhāti rūpataṇhā evaṃ tividhā hoti. Yathā ca rūpataṇhā, tathā saddataṇhādayopīti evaṃ tāni aṭṭhārasa taṇhāvicaritāni honti. Tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa. Iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni [Pg.15] chattiṃsāti evaṃ aṭṭhasataṃ taṇhāvicaritāni honti. ‘‘Ajjhattikassa upādāya asmīti hoti, itthasmīti hotī’’ti (vibha. 973) vā evamādīni ajjhattikarūpādinissitāni aṭṭhārasa, ‘‘bāhirassa upādāya iminā asmīti hoti, iminā itthasmīti hotī’’ti (vibha. 975) vā evamādīni bāhirarūpādinissitāni aṭṭhārasāti chattiṃsa, iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti evampi aṭṭhasataṃ taṇhāvicaritāni honti. Puna saṅgahe kariyamāne rūpādīsu ārammaṇesu chaḷeva taṇhākāyā tissoyeva kāmataṇhādayo hontīti. Evaṃ –

在渴爱的解释(Taṇhāniddesa)中，色爱(rūpataṇhā)……乃至法爱(dhammataṇhā)，这是对于在眼门等中以速行道(javanavīthiyā)转起的渴爱，如同“长者子、婆罗门子”等名称由其父亲而来，此名亦是世尊依其如同父亲的所缘而安立。于此，以色为所缘的渴爱，即于色之爱，是为色爱。它以欲贪(kāmarāga)的状态，在享受色而转起时，是为欲爱(kāmataṇhā)；以与常见(sassatadiṭṭhi)俱行的贪的状态，在如是享受“色是常、恒、永”而转起时，是为有爱(bhavataṇhā)；以与断见(ucchedadiṭṭhi)俱行的贪的状态，在如是享受“色会断灭、消失，死后不复存在”而转起时，是为无有爱(vibhavataṇhā)。如此，色爱便有三种。如同色爱，声爱等亦复如是，这样便有十八种渴爱行相(taṇhāvicarita)。它们于内色等有十八种，于外色等有十八种，共计三十六种。如此，过去的三十六种，未来的三十六种，现在的三十六种，这样总共有一百零八种渴爱行相。或者，如“依于内而有‘我是’，有‘我是如此’”（《分别论》973）等，是依止于内色等的十八种；“依于外而有‘我以此而是’，有‘我以此而是如此’”（《分别论》975）等，是依止于外色等的十八种，共计三十六种。如此，过去的三十六种，未来的三十六种，现在的三十六种，这样也有一百零八种渴爱行相。再者，作归纳时，于色等所缘中，则只有六种渴爱身(taṇhākāya)，以及只有欲爱等三种。如是——

‘‘Niddesatthena niddesa, vitthārā vitthārassa ca;

Puna saṅgahato taṇhā, viññātabbā vibhāvinā’’ti.

解释依于解释义，广说亦由详尽生；复由总摄知渴爱，智者当应善了知。

Vedanāniddese vedanākāyāti vedanāsamūhā. Cakkhusamphassajā vedanā…pe… manosamphassajāvedanāti etaṃ ‘‘cakkhusamphassajāvedanā atthi kusalā, atthi akusalā, atthi abyākatā’’ti evaṃ vibhaṅge (vibha. 34) āgatattā cakkhudvārādīsu pavattānaṃ kusalākusalābyākatavedanānaṃ ‘‘sāriputto mantāṇiputto’’ti evamādīsu mātito nāmaṃ viya mātisadisato vatthuto nāmaṃ. Vacanattho panettha – cakkhusamphassahetu jātā vedanā cakkhusamphassajā vedanāti. Eseva nayo sabbattha. Ayaṃ tāvettha sabbasaṅgāhikā kathā. Vipākavasena pana cakkhudvāre dve cakkhuviññāṇāni, dve manodhātuyo, tisso manoviññāṇadhātuyoti etāhi sampayuttavasena vedanā veditabbā. Eseva nayo sotadvārādīsu. Manodvāre manoviññāṇadhātusampayuttāva.

于《受的解释》(Vedanāniddesa)中，“受身”(vedanākāya)是受的集合。“眼触所生受”……乃至“意触所生受”，此名是由于在《分别论》(Vibh. 34)中说到：“眼触所生受，有善，有不善，有无记。”因此，对于在眼门等生起的善、不善、无记之受，其名称是来自如同母亲的所依事，犹如在“舍利弗、满慈子”(Mantāṇiputta)等语中，其名称来自母亲。此处的语释为：以眼触为因所生之受，是为“眼触所生受”。此理遍通于一切处。以上是此处总摄一切的解说。再者，就异熟(vipāka)而言，当知在眼门，受是与二眼识(cakkhuviññāṇa)、二意界(manodhātu)、三意识界(manoviññāṇadhātu)相应者。此理亦通于耳门等。在意门，则唯与意识界相应。

Phassaniddese cakkhusamphassoti cakkhumhi samphasso. Esa nayo sabbattha. Cakkhusamphasso…pe… kāyasamphassoti ettāvatā ca kusalākusalavipākā pañcavatthukā dasa phassā vuttā honti. Manosamphassoti iminā sesabāvīsatilokiyavipākamanasampayuttā phassā.

于《触的解释》(Phassaniddesa)中，“眼触”(cakkhusamphassa)是在眼中的触。此理遍通于一切处。以“眼触”……乃至“身触”(kāyasamphassa)这些，即已说了十种依于五所依事(pañcavatthuka)的善异熟与不善异熟触。以此“意触”(manosamphassa)一词，则指其余二十二种与世间异熟心相应的触。

Saḷāyatananiddese cakkhāyatanantiādīsu yaṃ vattabbaṃ, taṃ visuddhimagge khandhaniddese ceva āyatananiddese ca vuttameva.

于《六处的解释》(Saḷāyatananiddesa)中，关于“眼处”(cakkhāyatana)等凡应说者，在《清净道论》(Visuddhimagga)的《蕴的解释》(khandhaniddesa)及《处的解释》(āyatananiddesa)中实已说讫。

Nāmarūpaniddese [Pg.16] namanalakkhaṇaṃ nāmaṃ. Ruppanalakkhaṇaṃ rūpaṃ. Vibhajane panassa vedanāti vedanākkhandho, saññāti saññākkhandho, cetanā phasso manasikāroti saṅkhārakkhandho veditabbo. Kāmañca aññepi saṅkhārakkhandhasaṅgahitā dhammā santi, ime pana tayo sabbadubbalesupi cittesu santi, tasmā etesaṃyeva vasenettha saṅkhārakkhandho dassito. Cattāro ca mahābhūtāti ettha cattāroti gaṇanaparicchedo. Mahābhūtāti pathavīāpatejavāyānametaṃ adhivacanaṃ. Yena pana kāraṇena tāni mahābhūtānīti vuccanti, yo cettha añño vinicchayanayo, so sabbo visuddhimagge rūpakkhandhaniddese vutto. Catunnañca mahābhūtānaṃ upādāyāti ettha pana catunnanti upayogatthe sāmivacanaṃ, cattāri mahābhūtānīti vuttaṃ hoti. Upādāyāti upādiyitvā, gahetvāti attho. Nissāyātipi eke. ‘‘Vattamāna’’nti ayañcettha pāṭhaseso. Samūhatthe vā etaṃ sāmivacanaṃ, catunnaṃ mahābhūtānaṃ samūhaṃ upādāya vattamānaṃ rūpanti ettha attho veditabbo. Evaṃ sabbathāpi yāni ca cattāri pathavīādīni mahābhūtāni, yañca catunnaṃ mahābhūtānaṃ upādāya vattamānaṃ cakkhāyatanādibhedena abhidhammapāḷiyameva vuttaṃ tevīsatividhaṃ rūpaṃ, taṃ sabbampi rūpanti veditabbaṃ.

在名色的解释(nāmarūpaniddesa)中，名以朝向[所缘]为相，色以变坏为相。于其分别中，当知：以“受”为受蕴，以“想”为想蕴，以“思、触、作意”为行蕴。诚然，亦有其他为行蕴所摄之法，然而此三者，即便于一切最弱心中亦存在，是故此处仅依此三者开示行蕴。于“四与大种”(Cattāro ca mahābhūtā)一句中，“四”是数量的限定，“大种”是地、水、火、风的异名。其被称为“大种”的因由，以及此处其他抉择之理，皆已于《清净道论》(Visuddhimagga)的色蕴解释中说明。于“并依于四大种”(Catunnañca mahābhūtānaṃ upādāya)一句中，“四”(catunnaṃ)是用于宾格义的属格，意即“四大种”。“依于”(upādāya)之义为“执取”、“把握”；亦有说为“依止”。此处的“现行”(vattamāna)是补足之文。或者，此为集合义的属格，此处当解其义为“依于四大种之集合而现行之色”。如是，总而言之，地等四大种，以及依四大种而现行、于阿毗达摩(abhidhamma)巴利中所说，以眼处等为差别之二十三种色，此一切皆当知为色。

Viññāṇaniddese cakkhuviññāṇanti cakkhumhi viññāṇaṃ, cakkhuto vā jātaṃ viññāṇanti cakkhuviññāṇaṃ. Evaṃ sotaghānajivhākāyaviññāṇāni. Itaraṃ pana manoyeva viññāṇanti manoviññāṇaṃ. Dvipañcaviññāṇavajjitatebhūmakavipākacittassetaṃ adhivacanaṃ.

在识的解释(viññāṇaniddesa)中，眼识(cakkhuviññāṇa)者，乃于眼根之识，或从眼所生之识，故名眼识。耳识、鼻识、舌识、身识亦复如是。至于其他，则唯意(mano)是识，故名意识(manoviññāṇa)。此乃除双五识外，三界异熟心之异名。

Saṅkhāraniddese abhisaṅkharaṇalakkhaṇo saṅkhāro. Vibhajane panassa kāyasaṅkhāroti kāyato pavattasaṅkhāro. Kāyadvāre copanavasena pavattānaṃ kāmāvacarakusalato aṭṭhannaṃ, akusalato dvādasannanti vīsatiyā kāyasañcetanānametaṃ adhivacanaṃ. Vacīsaṅkhāroti vacanato pavattasaṅkhāro, vacīdvāre vacanabhedavasena pavattānaṃ vīsatiyā eva vacīsañcetanānametaṃ adhivacanaṃ. Cittasaṅkhāroti cittato pavattasaṅkhāro, kāyavacīdvāre copanaṃ akatvā raho nisīditvā cintentassa pavattānaṃ lokiyakusalākusalavasena ekūnatiṃsamanosañcetanānametaṃ adhivacanaṃ.

在行的解释中，行以造作为相。然而，在其分别中：身行是从身生起的行，它是于身门以发动的方式而生起的欲界善的八种思与不善的十二种思，这二十种身思的别名。语行是从语生起的行，它是于语门以发起语表的方式而生起的二十种语思的别名。心行是从心生起的行，它是不在身语二门发动，于闲静处独坐思惟时，依世间善与不善而生起的二十九种意思的别名。

Avijjāniddese [Pg.17] dukkhe aññāṇanti dukkhasacce aññāṇaṃ, mohassetaṃ adhivacanaṃ. Esa nayo dukkhasamudaye aññāṇantiādīsu. Tattha catūhi kāraṇehi dukkhe aññāṇaṃ veditabbaṃ antogadhato vatthuto ārammaṇato paṭicchādanato ca. Tathā hi taṃ dukkhasaccapariyāpannattā dukkhe antogadhaṃ, dukkhasaccañcassa nissayapaccayabhāvena vatthu, ārammaṇapaccayabhāvena ārammaṇaṃ, dukkhasaccaṃ etaṃ paṭicchādeti tassa yāthāvalakkhaṇapaṭivedhanivāraṇena ñāṇappavattiyā cettha appadānena.

在无明的解释中，“于苦无知”即于苦谛无知，这是痴的别名。“于苦集(dukkhasamudaye)无知”等，此理亦然。于此，应由四种原因了知于苦的无知：由内在故、由所依故、由所缘故及由遮蔽故。确实，因为它被摄入苦谛，故于苦中是内在的；苦谛以依缘的方式是它的所依，以所缘缘的方式是它的所缘；此无知遮蔽苦谛，是借由阻止对其自相的如实通达，且不让智慧于此中生起。

Dukkhasamudaye aññāṇaṃ tīhi kāraṇehi veditabbaṃ vatthuto ārammaṇato paṭicchādanato ca. Nirodhe paṭipadāya ca aññāṇaṃ ekeneva kāraṇena veditabbaṃ paṭicchādanato. Nirodhapaṭipadānañhi paṭicchādakameva aññāṇaṃ tesaṃ yāthāvalakkhaṇapaṭivedhanivāraṇena tesu ca ñāṇappavattiyā appadānena. Na pana taṃ tattha antogadhaṃ tasmiṃ saccadvaye apariyāpannattā, na tassa taṃ saccadvayaṃ vatthu asahajātattā, nārammaṇaṃ, tadārabbha appavattanato. Pacchimañhi saccadvayaṃ gambhīrattā duddasaṃ, na tattha andhabhūtaṃ aññāṇaṃ pavattati. Purimaṃ pana vacanīyattena sabhāvalakkhaṇassa duddasattā gambhīraṃ, tattha vipallāsagāhavasena pavattati.

于苦集谛，当知无明有三因：从所依、从所缘及从覆蔽。于灭谛与道谛，当知无明仅有一因：从覆蔽。诚然，无明仅覆蔽灭谛与道谛，此乃通过阻止通达其如实特相，且不令于彼等中生起智。然彼无明不内在于彼二谛，因其未被包含于彼二谛中；彼二谛亦非其所依，因其非俱生；亦非其所缘，因其不缘取彼二谛而生起。后二谛因甚深而难见，致暗的无明不能于其中生起。然前二谛虽可言说，但因其自性特相难见而甚深，无明通过颠倒执取之力于其中生起。

Apica ‘‘dukkhe’’ti ettāvatā saṅgahato vatthuto ārammaṇato kiccato ca avijjā dīpitā. ‘‘Dukkhasamudaye’’ti ettāvatā vatthuto ārammaṇato kiccato ca. ‘‘Dukkhanirodhe dukkhanirodhagāminiyā paṭipadāyā’’ti ettāvatā kiccato. Avisesato pana ‘‘aññāṇa’’nti etena sabhāvato niddiṭṭhāti ñātabbā.

再者，当知：通过“于苦”一词，世尊从总摄、所依、所缘及作用方面开示了无明。通过“于苦集”一词，从所依、所缘及作用方面。通过“于苦灭，于导向苦灭之道”一词，从作用方面。又，通过“无明”一词，无差别地指示了其自性。

Iti kho, bhikkhaveti evaṃ kho, bhikkhave. Nirodho hotīti anuppādo hoti. Apicettha sabbeheva tehi nirodhapadehi nibbānaṃ desitaṃ. Nibbānañhi āgamma te te dhammā nirujjhanti, tasmā taṃ tesaṃ tesaṃ nirodhoti vuccati. Iti bhagavā imasmiṃ sutte dvādasahi padehi vaṭṭavivaṭṭaṃ desento arahattanikūṭeneva desanaṃ niṭṭhapesi. Desanāpariyosāne vuttanayeneva pañcasatā bhikkhū arahatte patiṭṭhahiṃsūti.

“诸比丘，诚然如此”一句，即是“诸比丘，就是这样”之义。“灭”即是“不生”。再者，于此，世尊以所有彼等“灭”之语词开示了涅槃。因为，依于涅槃，彼彼诸法得以寂灭，是故涅槃被称为彼彼诸法之“灭”。如是，世尊于此经中，以十二项句开示轮回与离轮回后，即以阿罗汉果为顶峰结束了教示。教示结束时，依所说之理，五百位比丘安住于阿罗汉位。

Vibhaṅgasuttaṃ dutiyaṃ.

第二《分别经》。

3. Paṭipadāsuttavaṇṇanā

3. 行道经释义

3. Tatiye [Pg.18] micchāpaṭipadanti ayaṃ tāva aniyyānikapaṭipadā. Nanu ca avijjāpaccayā puññābhisaṅkhāropi atthi āneñjābhisaṅkhāropi, so kathaṃ micchāpaṭipadā hotīti. Vaṭṭasīsattā. Yañhi kiñci bhavattayasaṅkhātaṃ vaṭṭaṃ patthetvā pavattitaṃ, antamaso pañcābhiññā aṭṭha vā pana samāpattiyo, sabbaṃ taṃ vaṭṭapakkhiyaṃ vaṭṭasīsanti vaṭṭasīsattā micchāpaṭipadāva hoti. Yaṃ pana kiñci vivaṭṭaṃ nibbānaṃ patthetvā pavattitaṃ, antamaso uḷuṅkayāgumattadānampi paṇṇamuṭṭhidānamattampi, sabbaṃ taṃ vivaṭṭapakkhiyaṃ vivaṭṭanissitaṃ, vivaṭṭapakkhikattā sammāpaṭipadāva hoti. Appamattakampi hi paṇṇamuṭṭhimattadānakusalaṃ vā hotu mahantaṃ velāmadānādikusalaṃ vā, sace vaṭṭasampattiṃ patthetvā vaṭṭanissitavasena micchā ṭhapitaṃ hoti, vaṭṭameva āharituṃ sakkoti, no vivaṭṭaṃ. ‘‘Idaṃ me dānaṃ āsavakkhayāvahaṃ hotū’’ti evaṃ pana vivaṭṭaṃ patthentena vivaṭṭavasena sammā ṭhapitaṃ arahattampi paccekabodhiñāṇampi sabbaññutaññāṇampi dātuṃ sakkotiyeva, na arahattaṃ appatvā pariyosānaṃ gacchati. Iti anulomavasena micchāpaṭipadā, paṭilomavasena sammāpaṭipadā desitāti veditabbā. Nanu cettha paṭipadā pucchitā, nibbānaṃ bhājitaṃ, niyyātanepi paṭipadāva niyyātitā. Na ca nibbānassa paṭipadāti nāmaṃ, savipassanānaṃ pana catunnaṃ maggānametaṃ nāmaṃ, tasmā pucchāniyyātanehi padabhājanaṃ na sametīti. No na sameti, kasmā? Phalena paṭipadāya dassitattā. Phalena hettha paṭipadā dassitā. ‘‘Avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’ti etaṃ nirodhasaṅkhātaṃ nibbānaṃ yassā paṭipadāya phalaṃ, ayaṃ vuccati, bhikkhave, sammāpaṭipadāti ayamettha attho. Imasmiñca atthe asesavirāganirodhāti ettha virāgo nirodhasseva vevacanaṃ, asesavirāgā asesanirodhāti ayañhettha adhippāyo. Yena vā virāgasaṅkhātena maggena asesanirodho hoti, taṃ dassetuṃ etaṃ padabhājanaṃ vuttaṃ. Evañhi sati sānubhāvā paṭipadā vibhattā hoti. Iti imasmimpi sutte vaṭṭavivaṭṭameva kathitanti. Tatiyaṃ.

3. 在第三（经）中，所谓“邪行道”(micchāpaṭipadā)，这首先是“非出离之道”。有人会问：以无明为缘，福行也存在，不动行也存在，那怎么会是邪行道呢？因为以轮回为首。凡是任何希求被称为三有之轮回而行之事，乃至五神通或八等至，这一切都属于轮回一方，以轮回为首，因为以轮回为首，所以就是邪行道。凡是任何希求脱离轮回的涅槃而行之事，哪怕只是布施一勺粥，或布施一把菜叶，这一切都属于脱离轮回一方，依止于脱离轮回，因为属于脱离轮回一方，所以就是正行道。即使是微少如一把菜叶的布施善业，或是巨大如韦拉玛(Velāma)的布施等善业，如果希求轮回的成就，以依止轮回的方式被错误地建立，那就只能带来轮回，不能带来脱离轮回。但是，如果以“愿我此布施能带来诸漏的灭尽”这样希求脱离轮回，以脱离轮回的方式被正确地建立，就能给予阿罗汉果、独觉菩提智乃至一切知智，在未达到阿罗汉果之前不会终结。因此，应知，以随顺（缘起）的方式是邪行道，以逆反（缘起）的方式是正行道。又，（有人会问：）此处所问的是行道，（但）分别说明的是涅槃，在结论中也以行道作结。“行道”并非涅槃之名，而是与观(vipassanā)相应的四道之名。因此，（有人认为）词句的分别说明与提问和结论不相符。并非不相符。为何？因为通过果显示了行道。此处是通过果显示了行道。“由无明之无余离贪灭而有行灭”，这被称为“灭”的涅槃，是某一行道的果，诸比丘，这被称为正行道。此为此处之义。在此义中，“无余离贪灭”(asesavirāganirodha)中的“离贪”(virāga)即是“灭”(nirodha)的同义词。无余离贪即是无余灭，此为此处之意趣。或者说，为了显示通过被称为“离贪”的道而有无余灭，故说此词句的分别说明。这样，有威力的行道就被分别说明了。因此，在此经中也只是宣说了轮回与脱离轮回。第三（经完）。

4. Vipassīsuttavaṇṇanā

4. 毗婆尸经释义

4. Catutthe [Pg.19] vipassissāti tassa kira bodhisattassa yathā lokiyamanussānaṃ kiñcideva passantānaṃ parittakammābhinibbattassa kammajapasādassa dubbalattā akkhīni vipphandanti, na evaṃ vipphandiṃsu. Balavakammanibbattassa pana kammajapasādassa balavattā avipphandantehi animisehi eva akkhīhi passi seyyathāpi devā tāvatiṃsā. Tena vuttaṃ – ‘‘animisanto kumāro pekkhatīti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’tveva samaññā udapādī’’ti (dī. ni. 2.40). Ayañhettha adhippāyo – antarantarā nimisajanitandhakāravirahena visuddhaṃ passati, vivaṭehi vā akkhīhi passatīti vipassī. Ettha ca kiñcāpi pacchimabhavikānaṃ sabbabodhisattānaṃ balavakammanibbattassa kammajapasādassa balavattā akkhīni na vipphandanti, so pana bodhisatto eteneva nāmaṃ labhi.

4. 第四，“毗婆尸”之义当如是知：据说，那位菩萨不像世间凡人，凡人观看事物时，因其微弱善业所生的业生眼净色羸弱，眼睑会颤动；而他的眼睑却不如此颤动。反之，因其强大善业所生的业生眼净色强劲，他能以不颤动、不眨动的眼睛观看，如同忉利天的天神。是故，世尊说：“诸比丘，因王子不眨眼地观看，故生起‘毗婆尸、毗婆尸’之名。”此中含义为：因没有眨眼之间所产生的黑暗，故能清晰地观看；或以睁开的眼睛观看，是故名为“毗婆尸”。再者，于此，虽然所有最后生的菩萨，皆因强大善业所生的业生眼净色强劲而眼睑不颤动，但唯独那位菩萨因此而得名。

Apica viceyya viceyya passatīti vipassī, vicinitvā vicinitvā passatīti attho. Ekadivasaṃ kira vinicchayaṭṭhāne nisīditvā atthe anusāsantassa rañño alaṅkatapaṭiyattaṃ mahāpurisaṃ āharitvā aṅke ṭhapayiṃsu. Tassa taṃ aṅke katvā palāḷayamānasseva amaccā sāmikaṃ assāmikaṃ akaṃsu. Bodhisatto anattamanasaddaṃ nicchāresi. Rājā ‘‘kimetaṃ upadhārethā’’ti āha. Upadhārayamānā aññaṃ adisvā ‘‘aṭṭassa dubbinicchitattā evaṃ kataṃ bhavissatī’’ti puna sāmikameva sāmikaṃ katvā ‘‘ñatvā nu kho kumāro evaṃ karotī’’ti? Vīmaṃsantā puna sāmikaṃ assāmikamakaṃsu. Puna bodhisatto tatheva saddaṃ nicchāresi. Atha rājā ‘‘jānāti mahāpuriso’’ti tato paṭṭhāya appamatto ahosi. Tena vuttaṃ ‘‘viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyosomattāya ‘vipassī vipassī’tveva samaññā udapādī’’ti (dī. ni. 2.41).

再者，“审查又审查而见”，故名毗婆尸(Vipassī)，其义为“一再考察而见”。据说，某日国王坐在裁判之处裁决事务时，众人将盛装打扮的大士带来，放在他的膝上。当国王将他放在膝上爱抚时，大臣们却将有主之物判为无主。菩萨发出了不满之声。国王说：“这是怎么回事？你们去查明。”他们查明后，未见其他原因，心想：“想必是因案件被错误判决，才会如此。”于是又将有主之物判为有主。为了试探“太子是否知晓此事才这么做？”，他们便再次将有主之物判为无主。菩萨再次发出了同样的声音。于是国王说：“大士知晓此事。”从那以后，他便谨慎不放逸。是故，（佛陀）说：“诸比丘，正是因为童子审查又审查，明见事务，毗婆尸童子才更增上地获得了‘毗婆尸、毗婆尸’之名。”（长部2.41）

Bhagavatoti bhāgyasampannassa. Arahatoti rāgādiarīnaṃ hatattā, saṃsāracakkassa vā arānaṃ hatattā, paccayānaṃ vā arahattā arahāti evaṃ guṇato uppannanāmadheyyassa. Sammāsambuddhassāti sammā nayena hetunā sāmaṃ paccattapurisakārena cattāri saccāni buddhassa. Pubbeva sambodhāti [Pg.20] sambodho vuccati catūsu maggesu ñāṇaṃ, tato pubbeva. Bodhisattasseva satoti ettha bodhīti ñāṇaṃ, bodhimā satto bodhisatto, ñāṇavā paññavā paṇḍitoti attho. Purimabuddhānañhi pādamūle abhinīhārato paṭṭhāya paṇḍitova so satto, na andhabāloti bodhisatto. Yathā vā udakato uggantvā ṭhitaṃ paripākagataṃ padumaṃ sūriyarasmisamphassena avassaṃ bujjhissatīti bujjhanakapadumanti vuccati, evaṃ buddhānaṃ santike byākaraṇassa laddhattā avassaṃ anantarāyena pāramiyo pūretvā bujjhissatīti bujjhanakasattotipi bodhisatto. Yā ca esā catumaggañāṇasaṅkhātā bodhi, taṃ patthayamāno pavattatīti bodhiyaṃ satto āsattotipi bodhisatto. Evaṃ guṇato uppannanāmavasena bodhisattasseva sato. Kicchanti dukkhaṃ. Āpannoti anuppatto. Idaṃ vuttaṃ hoti – aho ayaṃ sattaloko dukkhaṃ anuppattoti. Cavati ca upapajjati cāti idaṃ aparāparaṃ cutipaṭisandhivasena vuttaṃ. Nissaraṇanti nibbānaṃ. Tañhi jarāmaraṇadukkhato nissaṭattā tassa nissaraṇanti vuccati. Kudāssu nāmāti katarasmiṃ nu kho kāle.

世尊即是具足祥瑞者。阿罗汉，是因为摧毁了贪等诸敌，或摧毁了轮回之轮的辐条，或堪于领受资具，如是依其功德而得此名。正等觉者，是指以正理、正因，由自己、以个人之力觉悟了四谛。关于“正觉之前”(Pubbeva sambodhā)：所谓“正觉”(sambodha)，即四道智，而（此句意为）就在此之前。关于“仅为菩萨时”(Bodhisattasseva sato)：此处，“菩提”(bodhi)是智慧，具菩提的有情(satto)为“菩萨”(bodhisatta)，义为具智者、具慧者、贤智者。实则，从往昔诸佛足下发愿时起，彼有情即是贤智者，而非盲昧愚者，故名菩萨。又如，已出水面、长成的莲苞，经日光照触，必然会绽放，故称‘将绽放的莲花’；同理，既于诸佛前得授记，必能无障地圆满诸波罗蜜而觉悟，故亦称‘将觉悟的有情’，是为菩萨。又，彼追求名为四道智之菩提而行，故为于菩提执著、专注之有情，是为菩萨。如是，依功德而得名，此乃指尚为菩萨者。‘艰难’(Kicchaṃ)即是苦。‘陷入’(Āpanno)即是达到。此话是说：‘唉！此有情世间已陷入痛苦。’‘死而复生’(cavati ca upapajjati ca)，此是依前后相续的死与结生而说。‘出离’(Nissaraṇaṃ)即是涅槃。其被称为（老死的）出离，是因为它已出离了老死之苦。‘究竟何时’(Kudāssu nāma)意为‘到底在哪个时候’。

Yoniso manasikārāti upāyamanasikārena pathamanasikārena. Ahu paññāya abhisamayoti paññāya saddhiṃ jarāmaraṇakāraṇassa abhisamayo samavāyo samāyogo ahosi, ‘‘jātipaccayā jarāmaraṇa’’nti idaṃ tena diṭṭhanti attho. Atha vā yoniso manasikārā ahu paññāyāti yoniso manasikārena ca paññāya ca abhisamayo ahu. ‘‘Jātiyā kho sati jarāmaraṇa’’nti, evaṃ jarāmaraṇakāraṇassa paṭivedho ahosīti attho. Esa nayo sabbattha.

“如理作意”(yoniso manasikāra)是说：以方便作意、以循因作意。“以智慧而现观”(paññāya abhisamaya)是说：与智慧一同，有了对老死之因的现观、结合、相应；其义为：他已见到“以生为缘则有老死”。又或者，“由如理作意，以智慧（而有现观）”(yoniso manasikārā ahu paññāya)是说：由如理作意与智慧而有现观。其义为：如此，有了对老死之因的通达，即“有生，则有老死”。此理于一切处皆然。

Iti hidanti evamidaṃ. Samudayo samudayoti ekādasasu ṭhānesu saṅkhārādīnaṃ samudayaṃ sampiṇḍetvā niddisati. Pubbe ananussutesūti ‘‘avijjāpaccayā saṅkhārānaṃ samudayo hotī’’ti. Evaṃ ito pubbe ananussutesu dhammesu, catūsu vā ariyasaccadhammesu. Cakkhuntiādīni ñāṇavevacanāneva. Ñāṇameva hettha dassanaṭṭhena cakkhu, ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, paṭivedhanaṭṭhena vijjā, obhāsanaṭṭhena ālokoti vuttaṃ[Pg.21]. Taṃ panetaṃ catūsu saccesu lokiyalokuttaramissakaṃ niddiṭṭhanti veditabbaṃ. Nirodhavārepi imināva nayena attho veditabbo. Catutthaṃ.

“iti hidaṃ”即“evaṃ idaṃ”(如是此)。“集，集”(samudayo samudayo)一句，是在十一处总括地指示诸行等的生起。“于先前未曾听闻”(pubbe ananussutesu)是说“无明缘诸行生起”。如是，于此先前未曾听闻之法，或于四圣谛法中。“眼”(cakkhu)等只是智(ñāṇa)的同义词。于此，智本身，因见之义而为“眼”，因知之义而为“智”，因遍知之义而为“慧”(paññā)，因通达之义而为“明”(vijjā)，因照耀之义而为“光”(āloka)。当知，此智于四圣谛中，被指示为世间与出世间之混合。于灭尽品(nirodhavāra)中，也应以同样的方法了知其义。第四经竟。

5-10. Sikhīsuttādivaṇṇanā

5-10. 尸弃经等释义

5-10. Pañcamādīsu sikhissa, bhikkhavetiādīnaṃ padānaṃ ‘‘sikhissapi, bhikkhave’’ti na evaṃ yojetvā attho veditabbo. Kasmā? Ekāsane adesitattā. Nānāṭhānesu hi etāni desitāni, attho pana sabbattha sadisoyeva. Sabbabodhisattānañhi bodhipallaṅke nisinnānaṃ na añño samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā ācikkhati – ‘‘atīte bodhisattā paccayākāraṃ sammasitvā buddhā jātā’’ti. Yathā pana paṭhamakappikakāle deve vuṭṭhe udakassa gatamaggeneva aparāparaṃ vuṭṭhiudakaṃ gacchati, evaṃ tehi tehi purimabuddhehi gatamaggeneva pacchimā pacchimā gacchanti. Sabbabodhisattā hi ānāpānacatutthajjhānato vuṭṭhāya paccayākāre ñāṇaṃ otāretvā taṃ anulomapaṭilomaṃ sammasitvā buddhā hontīti paṭipāṭiyā sattasu suttesu buddhavipassanā nāma kathitāti.

5-10. 于第五经等中，“sikhissa, bhikkhave”（尸弃，诸比丘）等句，不应结合为“sikhissapi, bhikkhave”（尸弃亦，诸比丘）而理解其义。何以故？因其非于一处所说。此等经实于各处所说，然其义理于一切处皆同。实则，一切菩萨坐于菩提座(bodhipallaṅka)时，并无其他沙门、婆罗门、天、魔或梵天前来告知：“过去诸菩萨思择缘起法(paccayākāra)而成佛。”犹如初劫(paṭhamakappika)之时，天降雨后，后来的雨水仅循已成水道而流；如是，后后的菩萨们亦仅循过去诸佛所行之道而行。实则，一切菩萨皆从安般念(ānāpāna)第四禅出定，将智导入缘起法，顺逆思择之，而成正觉。如是，依次于七部经中，宣说了名为佛陀之观(buddhavipassanā)的法门。

Buddhavaggo paṭhamo.

佛品第一。

2. Āhāravaggo

2. 食品

1. Āhārasuttavaṇṇanā

1. 食经释义

11. Āhāravaggassa paṭhame āhārāti paccayā. Paccayā hi āharanti attano phalaṃ, tasmā āhārāti vuccanti. Bhūtānaṃ vā sattānantiādīsu bhūtāti jātā nibbattā. Sambhavesinoti ye sambhavaṃ jātiṃ nibbattiṃ esanti gavesanti. Tattha catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesino nāma, aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesino nāma, dutiyacittakkhaṇato pabhuti bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesino nāma, tato paraṃ bhūtā nāma. Atha vā bhūtāti jātā abhinibbattā, ye bhūtā abhinibbattāyeva, na puna [Pg.22] bhavissantīti saṅkhaṃ gacchanti, tesaṃ khīṇāsavānaṃ etaṃ adhivacanaṃ. Sambhavamesantīti sambhavesino. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekkhaputhujjanānametaṃ adhivacanaṃ. Evaṃ sabbathāpi imehi dvīhi padehi sabbasatte pariyādiyati. Vāsaddo cettha sampiṇḍanattho, tasmā bhūtānañca sambhavesīnañcāti ayamattho veditabbo.

11. 于食(Āhāra)品第一经，“食”即是缘(paccaya)。因为缘能带来(āharanti)自身的果，故称“食”。于“已生之有情(bhūtānaṃ vā sattānaṃ)”等句中，“已生者(bhūtā)”是已生、已成者。“求生者(sambhavesino)”是寻求(esanti gavesanti)生(sambhavaṃ)、出生(jātiṃ)、生成(nibbattiṃ)者。其中，于四生(catu-yoni)中，卵生(aṇḍaja)与胎生(jalābuja)有情，乃至未破卵壳与胎藏(vatthikosa)时，名为“求生者”；破卵壳与胎藏而出于外者，名为“已生者”。湿生(saṃsedaja)与化生(opapātika)有情，于第一心识刹那(paṭhamacittakkhaṇa)名为“求生者”，从第二心识刹那起，名为“已生者”。或又，彼等以何种威仪路(iriyāpatha)而生，乃至未达他处时，名为“求生者”；此后则名为“已生者”。或又，“已生者”是已生、已成者；此乃对那些已生、已成，而被称为“将不再有后有”的漏尽者(khīṇāsava)的称谓。“寻求(esanti)生(sambhavaṃ)者”，即是“求生者(sambhavesino)”；此乃对因未断有结(bhavasaṃyojana)，于未来亦寻求生的有学(sekha)与凡夫(puthujjana)的称谓。如是，世尊以此二词总摄一切有情。此处的“或(vā)”字为集合义，故应知其义为“已生者与求生者”。

Ṭhitiyāti ṭhitatthaṃ. Anuggahāyāti anuggahatthaṃ. Vacanabhedoyeva cesa, attho pana dvinnampi padānaṃ ekoyeva. Atha vā ṭhitiyāti tassa tassa sattassa uppannadhammānaṃ anuppabandhavasena avicchedāya. Anuggahāyāti anuppannānaṃ uppādāya. Ubhopi cetāni ‘‘bhūtānaṃ vā ṭhitiyā ceva anuggahāya ca, sambhavesīnaṃ vā ṭhitiyā ceva anuggahāya cā’’ti evaṃ ubhayattha daṭṭhabbānīti.

“为存续(ṭhitiyā)”，是为存续之义。“为资助(anuggahāya)”，是为资助之义。此仅是用词之别，二词之义实为同一。或又，“为存续”是为使彼彼有情已生起之法，依相续之力而不中断。“为资助”是为使未生起者得以生起。此二词，应如是于两处关联而见：“为已生(bhūta)有情的存续与资助，及为求生(sambhavesī)有情的存续与资助”。

Kabaḷīkāro āhāroti kabaḷaṃ katvā ajjhoharitabbako āhāro, odanakummāsādivatthukāya ojāyetaṃ adhivacanaṃ. Oḷāriko vā sukhumo vāti vatthuoḷārikatāya oḷāriko, sukhumatāya sukhumo. Sabhāvena pana sukhumarūpapariyāpannattā kabaḷīkāro āhāro sukhumova hoti. Sāpi cassa vatthuto oḷārikatā sukhumatā ca upādāyupādāya veditabbā. Kumbhīlānañhi āhāraṃ upādāya morānaṃ āhāro sukhumo. Kumbhīlā kira pāsāṇe gilanti, te ca nesaṃ kucchippattā vilīyanti. Morā sappavicchikādipāṇe khādanti. Morānaṃ pana āhāraṃ upādāya taracchānaṃ āhāro sukhumo. Te kira tivassachaḍḍitāni visāṇāni ceva aṭṭhīni ca khādanti, tāni ca nesaṃ kheḷena temitamattāneva kandamūlaṃ viya mudukāni honti. Taracchānaṃ āhāraṃ upādāya hatthīnaṃ āhāro sukhumo. Te hi nānārukkhasākhādayo khādanti. Hatthīnaṃ āhārato gavayagokaṇṇamigādīnaṃ āhāro sukhumo. Te kira nissārāni nānārukkhapaṇṇādīni khādanti. Tesampi āhārato gunnaṃ āhāro sukhumo. Te allasukkhatiṇāni khādanti. Tesaṃ āhārato sasānaṃ āhāro sukhumo. Sasānaṃ āhārato sakuṇānaṃ āhāro sukhumo. Sakuṇānaṃ āhārato paccantavāsīnaṃ āhāro sukhumo. Paccantavāsīnaṃ āhārato gāmabhojakānaṃ āhāro [Pg.23] sukhumo. Gāmabhojakānaṃ āhārato rājarājamahāmattānaṃ āhāro sukhumo. Tesampi āhārato cakkavattino āhāro sukhumo. Cakkavattino āhārato bhummānaṃ devānaṃ āhāro sukhumo. Bhummānaṃ devānaṃ āhārato cātumahārājikānaṃ. Evaṃ yāva paranimmitavasavattīnaṃ āhārā vitthāretabbā. Tesaṃ panāhāro sukhumotveva niṭṭhaṃ patto.

所谓“段食”(kabaḷīkārāhāra)，是因其应被做成团块而吞咽的食物，这是对以饭、麦粥等事为所依的食素(ojā)的增上语。所谓“或粗或细”，是因其所依事的粗大性而为粗，因其微细性而为细。然而，就其自性(sabhāva)而言，因被包含于微细色(sukhumarūpa)中，故段食唯是微细。其粗大性与微细性，亦应就其所依事而辗转比较得知。因为，相较于鳄鱼(kumbhīla)的食物，孔雀(mora)的食物是微细的。据说鳄鱼吞食石头，那些石头到达它们的腹中便会消化。孔雀则吃蛇、蝎等生物。然而，相较于孔雀的食物，鬣狗(taraccha)的食物是微细的。据说它们吃被弃置三年的角和骨头，而那些角骨仅被它们的唾液浸湿，便会变得像块茎一样柔软。相较于鬣狗的食物，大象(hatthī)的食物是微细的，因为它们吃各种树枝等。相较于大象的食物，野牛(gavaya)、牛耳鹿(gokaṇṇa)、羚羊(miga)等的食物是微细的。据说它们吃无精华的各种树叶等。相较于它们的食物，牛的食物是微细的。它们吃湿草与干草。相较于牛的食物，兔的食物是微细的。相较于兔的食物，鸟的食物是微细的。相较于鸟的食物，边地居民(paccantavāsī)的食物是微细的。相较于边地居民的食物，邑主(gāmabhojaka)的食物是微细的。相较于邑主的食物，国王与大臣的食物是微细的。相较于他们的食物，转轮圣王(cakkavattī)的食物是微细的。相较于转轮圣王的食物，地居天(bhūmma-deva)的食物是微细的。相较于地居天的食物，四大天王天(cātumahārājika)众的食物是微细的。如是，应广说乃至他化自在天(paranimmitavasavattī)众的食物。然而，他们的食物则被断定为唯是微细。

Ettha ca oḷārike vatthusmiṃ ojā parittā hoti dubbalā, sukhume balavatī. Tathā hi ekapattapūrampi yāguṃ pīto muhutteneva jighacchito hoti yaṃkiñcideva khāditukāmo, sappiṃ pana pasatamattaṃ pivitvā divasaṃ abhottukāmo hoti. Tattha vatthu kammajatejasaṅkhātaṃ parissayaṃ vinodeti, na pana sakkoti pāletuṃ. Ojā pana pāleti, na sakkoti parissayaṃ vinodetuṃ. Dve pana ekato hutvā parissayañceva vinodenti pālenti cāti.

再者，于此，于粗大物质中，精华稀少而微弱；于精细物质中，则强盛有力。譬如，饮一满钵之粥者，片刻即饥，欲食他物；然饮一勺酥油后，则终日无食欲。于此，物质能消除名为业生火(kammajateja)之危害，然不能守护；精华则能守护，然不能消除危害。然二者合一时，则既能消除危害，亦能守护。

Phasso dutiyoti cakkhusamphassādi chabbidhopi phasso etesu catūsu āhāresu dutiyo āhāroti veditabbo. Desanānayo eva cesa, tasmā iminā nāma kāraṇena dutiyo tatiyo cāti idamettha na gavesitabbaṃ. Manosañcetanāti cetanāva vuccati. Viññāṇanti cittaṃ. Iti bhagavā imasmiṃ ṭhāne upādiṇṇakaanupādiṇṇakavasena ekarāsiṃ katvā cattāro āhāre dassesi. Kabaḷīkārāhāro hi upādiṇṇakopi atthi anupādiṇṇakopi, tathā phassādayo. Tattha sappādīhi gilitānaṃ maṇḍūkādīnaṃ vasena upādiṇṇakakabaḷīkārāhāro daṭṭhabbo. Maṇḍūkādayo hi sappādīhi gilitā antokucchigatāpi kiñci kālaṃ jīvantiyeva. Te yāva upādiṇṇakapakkhe tiṭṭhanti, tāva āhāratthaṃ na sādhenti. Bhijjitvā pana anupādiṇṇakapakkhe ṭhitā sādhenti. Tadāpi upādiṇṇakāhāroti vuccantīti. Idaṃ pana ācariyānaṃ na ruccatīti aṭṭhakathāyameva paṭikkhipitvā idaṃ vuttaṃ – imesaṃ sattānaṃ khādantānampi akhādantānampi bhuñjantānampi abhuñjantānampi paṭisandhicitteneva sahajātā kammajā ojā nāma atthi, sā yāvapi sattamā divasā pāleti, ayameva [Pg.24] upādiṇṇakakabaḷīkārāhāroti veditabbo. Tebhūmakavipākavasena pana upādiṇṇakaphassādayo veditabbā, tebhūmakakusalākusalakiriyavasena anupādiṇṇakā. Lokuttarā pana ruḷhīvasena kathitāti.

“触是第二”者，当知眼触等六种触，于此四食中为第二食。此乃说法之次第，是故不应于此探究“以何因缘为第二、第三”。“意思(manosañcetanā)”者，即说为思。“识”者，即是心。如是，世尊于此处，将执取与非执取合为一类，开示四食。段食实有执取与非执取，触等亦然。其中，当知被蛇等所吞之蛙等，即是执取段食。盖因蛙等被蛇等吞下，入于腹中，尚能存活片时。彼等尚住于执取位时，则不成办食之作用；破碎后，住于非执取位时，方成办食之作用。即便尔时，亦被称为执取食。然此说不为诸师所喜，故于义注中驳斥而说：“此等众生，或食或不食，或嚼或不嚼，皆有与结生心(paṭisandhicitta)俱生的业生食素(kammajā ojā)，彼能维持至第七日。此即当知为执取段食。”又，当知依三地果报而有执取之触等；依三地之善、不善、唯作而有非执取者。至于出世间者，则是依惯例而说。

Etthāha – ‘‘yadi paccayaṭṭho āhāraṭṭho, atha kasmā aññesupi sattānaṃ paccayesu vijjamānesu imeyeva cattāro vuttā’’ti? Vuccate – ajjhattikasantatiyā visesapaccayattā. Visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkāro āhāro, nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. Yathāha – ‘‘seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati (saṃ. ni. 5.183), tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’nti (saṃ. ni. 2.1; vibha. 225).

于此，质问者说：“若食之义即是缘，那么，于诸有情，于其他诸缘存在之时，为何只说此四食？”答曰：因其为内相续之殊胜缘故。诚然，于以段食为食之有情，段食是色身之殊胜缘；于名身中，触是受之殊胜缘；意思是识之殊胜缘；识是名色之殊胜缘。如所说言：“诸比丘，譬如这身体依食而住，缘食而存，无食则不能存；同样，缘触而有受，缘行而有识，缘识而有名色。”

Ko panettha āhāro kiṃ āharatīti? Kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati phassāhāro tisso vedanā, manosañcetanāhāro tayo bhave, viññāṇāhāro paṭisandhināmarūpanti.

此中，何食引生何法？段食引生以食素为第八的诸色；触食引生三受；意思食引生三有；识食引生结生名色。

Kathaṃ? Kabaḷīkārāhāro tāva mukhe ṭhapitamatteyeva aṭṭha rūpāni samuṭṭhāpeti, dantavicuṇṇitaṃ pana ajjhohariyamānaṃ ekekaṃ sitthaṃ aṭṭhaṭṭharūpāni samuṭṭhāpetiyeva. Evaṃ kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati. Phassāhāro pana sukhavedanīyo phasso uppajjamānoyeva sukhaṃ vedanaṃ āharati, dukkhavedanīyo dukkhaṃ, adukkhamasukhavedanīyo adukkhamasukhanti evaṃ sabbathāpi phassāhāro tisso vedanā āharati.

如何？首先，段食仅置于口中，即能生起八种色法；复次，当其被牙齿嚼碎吞咽时，每一食团亦各能生起八种色法。如是，段食引生以食素为第八的诸色。再者，触食：与乐受相应的触，于生起时即引生乐受；与苦受相应的触，引生苦受；与不苦不乐受相应的触，引生不苦不乐受。如是，触食于一切情况下皆引生三受。

Manosañcetanāhāro kāmabhavūpagaṃ kammaṃ kāmabhavaṃ āharati, rūpārūpabhavūpagāni taṃ taṃ bhavaṃ. Evaṃ sabbathāpi manosañcetanāhāro tayo bhave āharati. Viññāṇāhāro pana ye ca paṭisandhikkhaṇe taṃsampayuttakā tayo khandhā, yāni ca tisantativasena tiṃsa rūpāni uppajjanti, sahajātādipaccayanayena tāni āharatīti vuccati. Evaṃ viññāṇāhāro paṭisandhināmarūpaṃ āharatīti. Ettha ca ‘‘manosañcetanā tayo bhave āharatī’’ti sāsavakusalākusalacetanāva vuttā. ‘‘Viññāṇaṃ [Pg.25] paṭisandhināmarūpaṃ āharatī’’ti paṭisandhiviññāṇameva vuttaṃ. Avisesena pana taṃsampayuttataṃsamuṭṭhānadhammānaṃ āharaṇatopete ‘‘āhārā’’ti veditabbā.

意思食，其导致欲有之业带来欲有，导致色有、无色有之诸业带来彼彼之有。如是，意思食以一切方式带来三有。而识食，于结生刹那，与彼相应的三个名蕴，以及依由生处、趣、住处三类相续而生起的三十种业生色，识食依俱生等缘而带来彼等，故如是说。如是，识食带来结生名色。于此，说“意思食带来三有”时，仅指有漏善、不善思；说“识食带来结生名色”时，仅指结生识。此外，无差别地，因其能带来彼等相应法与彼等所生法，故应知彼等为“食”。

Etesu catūsu āhāresu kabaḷīkārāhāro upatthambhento āhārakiccaṃ sādheti, phasso phusantoyeva manosañcetanā āyūhamānāva, viññāṇaṃ vijānantameva. Kathaṃ? Kabaḷīkārāhāro hi upatthambhentoyeva kāyaṭṭhapanena sattānaṃ ṭhitiyā hoti. Kammajanitopi hi ayaṃ kāyo kabaḷīkārāhārena upatthaddho dasapi vassāni vassasatampi yāva āyuparimāṇā tiṭṭhati. Yathā kiṃ? Yathā mātuyā janitopi dārako dhātiyā thaññādīni pāyetvā posiyamāno ciraṃ tiṭṭhati, yathā ca upatthambhena upatthambhitaṃ gehaṃ. Vuttampi cetaṃ –

于此四食中，段食以支持而完成食的作用，触食以触而，意思食以造作而，识食以了知而（完成食的作用）。如何？段食确实以支持而稳固色身，令有情得以存续。确实，此业生之身，由段食所支持，能存续十年、百年，乃至寿量所及。譬如什么？譬如母亲所生之子，由乳母喂饮乳汁等而抚养，得以长久存续；又譬如由支柱所支撑的旧屋。此亦有言：

‘‘Yathā, mahārāja, gehe papatante aññena dārunā upatthambhitaṃ santaṃ eva taṃ gehaṃ na patati. Evameva kho, mahārāja, ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhatī’’ti.

“大王，譬如旧屋将倾倒时，由另一木材支撑，彼屋即不倒塌。大王，确实如是，此身以食为住，依食而住。”

Evaṃ kabaḷīkāro āhāro upatthambhento āhārakiccaṃ sādheti.

如是，段食以支持而完成食的作用。

Evaṃ sādhentopi ca kabaḷīkāro āhāro dvinnaṃ rūpasantatīnaṃ paccayo hoti āhārasamuṭṭhānassa ca upādiṇṇakassa ca. Kammajānaṃ anupālako hutvā paccayo hoti, āhārasamuṭṭhānānaṃ janako hutvāti. Phasso pana sukhādivatthubhūtaṃ ārammaṇaṃ phusantoyeva sukhādivedanāpavattanena sattānaṃ ṭhitiyā hoti. Manosañcetanā kusalākusalakammavasena āyūhamānāyeva bhavamūlanipphādanato sattānaṃ ṭhitiyā hoti. Viññāṇaṃ vijānantameva nāmarūpappavattanena sattānaṃ ṭhitiyā hotīti.

如是，抟食在成就时，亦为食生色与所执受色此二种色相续之缘。其作为业生色之护持者而为缘，作为食生色之生起者而为缘。此外，触食仅由触及作为乐等（受）所依之所缘，以乐等受之转起而令有情存续。意思食仅由随善、不善业而造作，以成就“有”之根本而令有情存续。识食则仅由了知，以名色之转起而令有情存续。

Evaṃ upatthambhanādivasena āhārakiccaṃ sādhayamānesu panetesu cattāri bhayāni daṭṭhabbāni. Seyyathidaṃ – kabaḷīkārāhāre nikantiyeva bhayaṃ, phasse upagamanameva, manosañcetanāya āyūhanameva, viññāṇe abhinipātoyeva bhayanti. Kiṃ kāraṇā? Kabaḷīkārāhāre hi nikantiṃ [Pg.26] katvā sītādīnaṃ purakkhatā sattā āhāratthāya muddāgaṇanādikammāni karontā anappakaṃ dukkhaṃ nigacchanti. Ekacce ca imasmiṃ sāsane pabbajitvāpi vejjakammādikāya anesanāya āhāraṃ pariyesantā diṭṭheva dhamme gārayhā honti, samparāyepi, ‘‘tassa saṅghāṭipi ādittā sampajjalitā’’tiādinā lakkhaṇasaṃyutte (saṃ. ni. 2.218) vuttanayena samaṇapetā honti. Iminā tāva kāraṇena kabaḷīkāre āhāre nikanti eva bhayanti veditabbā.

如是，于此等食以支持等方式成就食的作用时，应见四种怖畏。谓：于抟食，贪著即是怖畏；于触食，趋近即是怖畏；于意思食，造作即是怖畏；于识食，投向即是怖畏。何以故？于抟食，因生起贪著，有情为寒冷等所迫，为食物故，从事占卜算计等行业，遭受无量之苦。复有某些人于此教法中出家，亦以医疗等邪命谋食，于现法中即受呵责，于来世亦如《相相应》(Lakkhaṇasaṃyutta)中以“其僧伽梨(saṅghāṭi)亦燃烧、炽燃”等句所说之理，成为沙门饿鬼。是故，当知于抟食之贪著即是怖畏。

Phassaṃ upagacchantāpi phassassādino paresaṃ rakkhitagopitesu dārādīsu bhaṇḍesu aparajjhanti, te saha bhaṇḍena bhaṇḍasāmikā gahetvā khaṇḍākhaṇḍikaṃ vā chinditvā saṅkārakūṭe chaḍḍenti, rañño vā niyyādenti. Tato te rājā vividhā kammakāraṇā kārāpeti. Kāyassa ca bhedā duggati tesaṃ pāṭikaṅkhā hoti. Iti phassassādamūlakaṃ diṭṭhadhammikampi samparāyikampi bhayaṃ sabbamāgatameva hoti. Iminā kāraṇena phassāhāre upagamanameva bhayanti veditabbaṃ.

享受触乐者，因趋近于触，而侵犯他人所守护的妻子等财物。物主将彼等连同财物一并抓住，或碎尸万段后弃于垃圾堆，或交给国王。其后国王令彼等遭受各种刑罚。彼等身坏之后，可预期堕入恶趣。如是，以享受触乐为根源，现法与来世的怖畏皆已到来。以此因缘，于触食，当知趋近即是怖畏。

Kusalākusalakammāyūhane pana tammūlakaṃ tīsu bhavesu bhayaṃ sabbaṃ āgatameva hoti. Iminā kāraṇena manosañcetanāhāre āyūhanameva bhayanti veditabbaṃ.

再者，于善、不善业的造作中，以其为根源，三有中的一切怖畏皆已到来。以此因缘，于意思食，当知造作即是怖畏。

Paṭisandhiviññāṇañca yasmiṃ yasmiṃ ṭhāne abhinipatati, tasmiṃ tasmiṃ ṭhāne paṭisandhināmarūpaṃ gahetvāva nibbattati. Tasmiñca nibbatte sabbabhayāni nibbattāniyeva honti tammūlakattāti iminā kāraṇena viññāṇāhāre abhinipātoyeva bhayanti veditabboti.

再者，结生识(paṭisandhiviññāṇa)投生于何处，即于彼处执取结生名色而生起。当其生起时，一切怖畏皆因以之为根源而生起。以此因缘，于识食，当知投生即是怖畏。

Kiṃnidānātiādīsu nidānādīni sabbāneva kāraṇavevacanāni. Kāraṇañhi yasmā phalaṃ nideti, ‘‘handa naṃ gaṇhathā’’ti appeti viya, tasmā nidānanti vuccati. Yasmā taṃ tato samudeti jāyati pabhavati, tasmā samudayo jāti pabhavoti vuccati. Ayaṃ panettha padattho – kiṃnidānaṃ etesanti kiṃnidānā. Ko samudayo etesanti kiṃsamudayā. Kā jāti etesanti kiṃjātikā. Ko pabhavo etesanti kiṃpabhavā. Yasmā pana tesaṃ taṇhā yathāvuttena atthena nidānañceva samudayo [Pg.27] ca jāti ca pabhavo ca, tasmā ‘‘taṇhānidānā’’tiādimāha. Evaṃ sabbapadesu attho veditabbo.

在“以何为因”(kiṃnidānā)等语中，“因”(nidāna)等词皆是“原因”(kāraṇa)的同义词。因为原因(kāraṇa)能引出(nideti)结果，就像递过去说：“来，拿走它！”，所以称为“因”(nidāna)。又因为结果从它生起(samudeti)、出生(jāyati)、源起(pabhavati)，所以称为“集”(samudaya)、“生”(jāti)、“起源”(pabhava)。此中词义如下：“它们的因是什么？”(kiṃ nidānaṃ etesaṃ)，是为“以何为因”(kiṃnidānā)；“它们的集是什么？”(ko samudayo etesaṃ)，是为“以何为集”(kiṃsamudayā)；“它们的生是什么？”(kā jāti etesaṃ)，是为“以何为生”(kiṃjātikā)；“它们的起源是什么？”(ko pabhavo etesaṃ)，是为“以何为起源”(kiṃpabhavā)。又因为对此等（四食）而言，渴爱(taṇhā)诚如所述之义，既是因，也是集、生、起源，所以（世尊）说“以渴爱为因”(taṇhānidānā)等。于所有（类似）文句中，都应如是理解其义。

Ettha ca ime cattāro āhārā taṇhānidānāti paṭisandhiṃ ādiṃ katvā attabhāvasaṅkhātānaṃ āhārānaṃ purimataṇhānaṃ vasena nidānaṃ veditabbaṃ. Kathaṃ? Paṭisandhikkhaṇe tāva paripuṇṇāyatanānaṃ sattānaṃ sattasantativasena, sesānaṃ tato ūnaūnasantativasena uppannarūpabbhantaraṃ jātā ojā atthi, ayaṃ taṇhānidāno upādiṇṇakakabaḷīkārāhāro. Paṭisandhicittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhānidānā upādiṇṇaka-phassamanosañcetanā-viññāṇāhārāti evaṃ tāva purimataṇhānidānā paṭisandhikā āhārā. Yathā ca paṭisandhikā, evaṃ tato paraṃ paṭhamabhavaṅgacittakkhaṇādinibbattāpi veditabbā.

于此，就“此四食以渴爱为缘”而言，当知以结生为始，彼等名为自体之食的缘，乃依于前世之渴爱。如何？首先，于结生刹那，于诸根完备的有情，依七种相续；于其余有情，则依此而递减的相续，于已生起的色法之内，有已生起的食素，此即是以渴爱为缘的所执取段食。复次，与结生心相应的触、思，以及作为识的心本身，此等即是以渴爱为缘的所执取触食、意思食、识食。如是，首先当知结生时的诸食以前世之渴爱为缘。又如结生时之食，此后从初有分心刹那等所生起的诸食，亦当如是了知。

Yasmā pana bhagavā na kevalaṃ āhārānameva nidānaṃ jānāti, āhāranidānabhūtāya taṇhāyapi, taṇhāya nidānānaṃ vedanādīnampi nidānaṃ jānātiyeva, tasmā taṇhā cāyaṃ, bhikkhave, kiṃnidānātiādinā nayena vaṭṭaṃ dassetvā vivaṭṭaṃ dassesi. Imasmiñca pana ṭhāne bhagavā atītābhimukhaṃ desanaṃ katvā atītena vaṭṭaṃ dasseti. Kathaṃ? Āhāravasena hi ayaṃ attabhāvo gahito.

然而，世尊不仅了知诸食之缘，亦了知作为食缘之渴爱的缘，复了知作为渴爱之缘的受等诸法之缘。是故，世尊以“诸比丘，此渴爱以何为缘？”等方式，先开示轮回，后开示离系。复次，于此，世尊面向过去说法，以过去开示轮回。如何？即此自体是依食而执取的。

Taṇhāti imassattabhāvassa janakaṃ kammaṃ, vedanāphassasaḷāyatananāmarūpaviññāṇāni yasmiṃ attabhāve ṭhatvā kammaṃ āyūhitaṃ, taṃ dassetuṃ vuttāni, avijjāsaṅkhārā tassattabhāvassa janakaṃ kammaṃ. Iti dvīsu ṭhānesu attabhāvo, dvīsu tassa janakaṃ kammanti saṅkhepena kammañceva kammavipākañcāti, dvepi dhamme dassentena atītābhimukhaṃ desanaṃ katvā atītena vaṭṭaṃ dassitaṃ.

所谓“渴爱”，是指能产生此自体的业。说示受、触、六处、名色、识，是为了开示那个自体——于彼自体中，业得以造集。无明、行，则是能产生那个自体的业。如是，于两处说示自体，于两处说示能产生彼之业——简言之，即业与业报二法。世尊开示此二法时，是面向过去说法，以过去开示了轮回。

Tatrāyaṃ desanā anāgatassa adassitattā aparipuṇṇāti na daṭṭhabbā. Nayato pana paripuṇṇātveva daṭṭhabbā. Yathā hi cakkhumā puriso udakapiṭṭhe nipannaṃ suṃsumāraṃ disvā tassa parabhāgaṃ olokento gīvaṃ passeyya, orato piṭṭhiṃ, pariyosāne naṅguṭṭhamūlaṃ, heṭṭhā kucchiṃ olokento pana udakagataṃ agganaṅguṭṭhañceva cattāro ca hatthapāde na passeyya, so na ettāvatā ‘‘aparipuṇṇo suṃsumāro’’ti gaṇhāti, nayato pana paripuṇṇotveva gaṇhāti, evaṃsampadamidaṃ veditabbaṃ.

于此，此教说因未开示未来（轮回），不应被视为不圆满。实则，应依理视为圆满。譬如，有眼之人看见躺在水面的鳄鱼，观察其上部时，能看见颈部，往下能看见背部，末端能看见尾根；但观察其下方的腹部时，则看不见在水中的尾梢及四肢。他不会仅因此就认为“此鳄鱼不完整”，而是依理认为它实是完整的。当知此中圆满之理亦然。

Udakapiṭṭhe [Pg.28] nipannasuṃsumāro viya hi tebhūmakavaṭṭaṃ. Tīre ṭhito cakkhumā puriso viya yogāvacaro. Tena purisena udakapiṭṭhe suṃsumārassa diṭṭhakālo viya yoginā āhāravasena imassattabhāvassa diṭṭhakālo. Parato gīvāya diṭṭhakālo viya imassattabhāvassa janikāya taṇhāya diṭṭhakālo. Piṭṭhiyā diṭṭhakālo viya yasmiṃ attabhāve taṇhāsaṅkhātaṃ kammaṃ kataṃ, vedanādivasena tassa diṭṭhakālo. Naṅguṭṭhamūlassa diṭṭhakālo viya tassattabhāvassa janakānaṃ avijjāsaṅkhārānaṃ diṭṭhakālo. Heṭṭhā kucchiṃ olokentassa pana agganaṅguṭṭhañceva cattāro ca hatthapāde adisvāpi ‘‘aparipuṇṇo suṃsumāro’’ti agahetvā nayato paripuṇṇotveva gahaṇaṃ viya yattha yattha paccayavaṭṭaṃ pāḷiyaṃ na āgataṃ, tattha tattha ‘‘desanā aparipuṇṇā’’ti agahetvā nayato paripuṇṇātveva gahaṇaṃ veditabbaṃ. Tattha ca āhārataṇhānaṃ antare eko sandhi, taṇhāvedanānaṃ antare eko, viññāṇasaṅkhārānaṃ antare ekoti evaṃ tisandhicatusaṅkhepameva vaṭṭaṃ dassitanti. Paṭhamaṃ.

譬如，躺在水面的鳄鱼，好比三界之轮回。站在岸边的有眼之人，好比修行者（yogāvacaro）。如同那人看见水面鳄鱼之时，好比修行者以食为缘看见此自体之时。如同看见（鳄鱼的）颈部之时，好比看见此自体的生因——渴爱之时。如同看见背部之时，好比凭借受等而看见在某个自体中已造作的、被称为“渴爱”之业的时刻。如同看见尾根之时，好比看见产生彼自体的无明与诸行之时。又如，观察其下方腹部时，即便看不见尾梢及四肢，也不认为“此鳄鱼不完整”，而是依理执取其为完整；同样地，于圣典中缘起之轮未述及之处，也不应认为“教说不圆满”，当知应依理执取其为圆满。于此，食与渴爱之间有一连接，渴爱与受之间有一连接，识与诸行之间有一连接。如是，世尊开示了具有三连接与四摄略的轮回。第一经毕。

2. Moḷiyaphaggunasuttavaṇṇanā

2. 摩利耶颇求那经释义

12. Dutiye sambhavesīnaṃ vā anuggahāyāti imasmiṃyeva ṭhāne bhagavā desanaṃ niṭṭhāpesi. Kasmā? Diṭṭhigatikassa nisinnattā. Tassañhi parisati moḷiyaphagguno nāma bhikkhu diṭṭhigatiko nisinno. Atha satthā cintesi – ‘‘ayaṃ uṭṭhahitvā maṃ pañhaṃ pucchissati, athassāhaṃ vissajjessāmī’’ti pucchāya okāsadānatthaṃ desanaṃ niṭṭhāpesi. Moḷiyaphaggunoti moḷīti cūḷā vuccati. Yathāha –

12. 在第二经中，世尊就在“或为饶益求有者”此处结束了说法。为何？因为有持邪见者在座。当时，会众中有一位名叫摩利耶·颇求那(Moḷiyaphagguna)的比丘，他持有邪见而坐着。于是导师思惟：“此人将起身问我问题，届时我将回答他。”为了给予提问的机会，他结束了说法。关于‘摩利耶·颇求那’一词，‘摩利’(moḷi)被称为‘顶髻’。如是说——

‘‘Chetvāna moḷiṃ varagandhavāsitaṃVehāyasaṃ ukkhipi sakyapuṅgavo;

Ratanacaṅkoṭavarena vāsavo,Sahassanetto sirasā paṭiggahī’’ti.

“释迦雄长斩断以妙香所薰之顶髻，抛向空中；千眼的帝释天主(Vāsava)以殊胜宝函，用头顶戴领受。”

Sā tassa gihikāle mahantā ahosi. Tenassa ‘‘moḷiyaphagguno’’ti saṅkhā udapādi. Pabbajitampi naṃ teneva nāmena sañjānanti. Etadavocāti desanānusandhiṃ ghaṭento etaṃ ‘‘ko nu kho, bhante, viññāṇāhāraṃ [Pg.29] āhāretī’’ti vacanaṃ avoca. Tassattho – bhante, ko nāma so, yo etaṃ viññāṇāhāraṃ khādati vā bhuñjati vāti?

他在居家时，那个顶髻很大。因此，他得到了“摩利耶·颇求那”的称号。即使出家后，人们也仍以此名相认。所谓“他说了这话”，是指他为了衔接法义，说了“尊者，谁在食用识食呢？”这句话。其义应如是理解：“尊者，那食用或享用此识食者，究竟是谁？”

Kasmā panāyaṃ itare tayo āhāre apucchitvā imameva pucchatīti? Jānāmīti laddhiyā. So hi mahante piṇḍe katvāva kabaḷīkārāhāraṃ bhuñjante passati, tenassa taṃ jānāmīti laddhi. Tittiravaṭṭakamorakukkuṭādayo pana mātusamphassena yāpente disvā ‘‘ete phassāhārena yāpentī’’ti tassa laddhi. Kacchapā pana attano utusamaye mahāsamuddato nikkhamitvā samuddatīre vālikantare aṇḍāni ṭhapetvā vālikāya paṭicchādetvā mahāsamuddameva otaranti. Tāni mātuanussaraṇavasena na pūtīni honti. Tāni manosañcetanāhārena yāpentīti tassa laddhi. Kiñcāpi therassa ayaṃ laddhi, na pana etāya laddhiyā imaṃ pañhaṃ pucchati. Diṭṭhigatiko hi ummattakasadiso. Yathā ummattako pacchiṃ gahetvā antaravīthiṃ otiṇṇo gomayampi pāsāṇampi gūthampi khajjakhaṇḍampi taṃ taṃ manāpampi amanāpampi gahetvā pacchiyaṃ pakkhipati. Evameva diṭṭhigatiko yuttampi ayuttampi pucchati. So ‘‘kasmā imaṃ pucchasī’’ti na niggahetabbo, pucchitapucchitaṭṭhāne pana gahaṇameva nisedhetabbaṃ. Teneva naṃ bhagavā ‘‘kasmā evaṃ pucchasī’’ti avatvā gahitagāhameva tassa mocetuṃ no kallo pañhotiādimāha.

然则，此人为何不问其他三食，而只问此识食？因为他有“我知”之见。他看见人们将大块食物做成团而食，便有“我知此食”之见。又看见鹧鸪、鹌鹑、孔雀、鸡等依靠母亲的接触而存活，便有“它们是依触食而存活”之见。又，海龟在产卵的季节从大海出来，在海边沙中产卵，用沙覆盖后，便返回大海。那些卵因忆念母龟而不腐坏，他便有“它们是依意思食而存活”之见。虽然长老有此见，但他并非基于此见而提问。实则，执见者如同狂人。犹如狂人提着篮子走进街巷，无论是牛粪、石头、粪便，还是食物碎块，可意或不可意的，都捡起来放进篮子里。同样地，执见者所问之事，亦有合理与不合理。对他不应诘难：“你为何问此？”，而只应在他提问的当下，破除其执取。因此，世尊没有说：“你为何这样问？”，而是为了让他舍离所执之见，而说：“此问不当”等语。

Tattha no kalloti ayutto. Āhāretīti ahaṃ na vadāmīti ahaṃ koci satto vā puggalo vā āhāretīti na vadāmi. Āhāretīti cāhaṃ vadeyyanti yadi ahaṃ āhāretīti vadeyyaṃ. Tatrassa kallo pañhoti tasmiṃ mayā evaṃ vutte ayaṃ pañho yutto bhaveyya. Kissa nu kho, bhante, viññāṇāhāroti, bhante, ayaṃ viññāṇāhāro katamassa dhammassa paccayoti attho. Tatra kallaṃ veyyākaraṇanti tasmiṃ evaṃ pucchite pañhe imaṃ veyyākaraṇaṃ yuttaṃ ‘‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo’’ti. Ettha ca viññāṇāhāroti paṭisandhicittaṃ. Āyatiṃ punabbhavābhinibbattīti teneva viññāṇena sahuppannanāmarūpaṃ. Tasmiṃ bhūte sati saḷāyatananti tasmiṃ punabbhavābhinibbattisaṅkhāte nāmarūpe jāte sati saḷāyatanaṃ hotīti attho.

在此，“不适合”(no kallo)意为“不恰当”(ayutto)。“我不说‘取食’”(Āhāretīti ahaṃ na vadāmi)意为：我不说有任何众生或个人(puggala)在取食。“如果我说‘取食’”(Āhāretīti cāhaṃ vadeyyaṃ)意为“要是我说‘取食’”。“那么他的问题就恰当了”(Tatrassa kallo pañho)意为“当我这样说时，这个问题就恰当了”。“尊者，识食是为什么？”(Kissa nu kho, bhante, viññāṇāhāro)意为：“尊者，此识食是哪一法的缘？”“于此，这是恰当的解释”(Tatra kallaṃ veyyākaraṇaṃ)意为：当问题这样被问时，这个解释是恰当的：“识食是未来再生的生起之缘。”于此，“识食”(viññāṇāhāro)即是结生识(paṭisandhicitta)。“未来再生的生起”(Āyatiṃ punabbhavābhinibbattī)即是与那个识俱生的名色。“彼有故，六处有”(Tasmiṃ bhūte sati saḷāyatanaṃ)意为：当那被称为“未来再生的生起”的名色生起时，六处(saḷāyatana)便生起。

Saḷāyatanapaccayā [Pg.30] phassoti idhāpi bhagavā uttari pañhassa okāsaṃ dento desanaṃ niṭṭhāpesi. Diṭṭhigatiko hi navapucchaṃ uppādetuṃ na sakkoti, niddiṭṭhaṃ niddiṭṭhaṃyeva pana gaṇhitvā pucchati, tenassa bhagavā okāsaṃ adāsi. Attho panassa sabbapadesu vuttanayeneva gahetabbo. ‘‘Ko nu kho, bhante, bhavatī’’ti kasmā na pucchati? Diṭṭhigatikassa hi satto nāma bhūto nibbattoyevāti laddhi, tasmā attano laddhiviruddhaṃ idanti na pucchati. Apica idappaccayā idaṃ idappaccayā idanti bahūsu ṭhānesu kathitattā saññattiṃ upagato, tenāpi na pucchati. Satthāpi ‘‘imassa bahuṃ pucchantassāpi titti natthi, tucchapucchameva pucchatī’’ti ito paṭṭhāya desanaṃ ekābaddhaṃ katvā desesi. Channaṃ tvevāti yato paṭṭhāya desanāruḷhaṃ, tameva gahetvā desanaṃ vivaṭṭento evamāha. Imasmiṃ pana sutte viññāṇanāmarūpānaṃ antare eko sandhi, vedanātaṇhānaṃ antare eko, bhavajātīnaṃ antare ekoti. Dutiyaṃ.

“六处缘触”，于此，世尊亦为给予（提出）更深问题的机会，而停止了教说。因为有邪见者不能提出新问题，只会执取已解说之处来提问，因此世尊给予他机会。其义理在各处都应依已说之理趣来理解。“尊者，是谁在‘有’？”他为何不如此问？因为有邪见者执持“有情是真实存在、已生成的”之见，所以他不问与自己之见相违的这个问题。再者，由于“此缘此”已在多处说过，他已领会此理，因此也不问。导师也认为：“此人纵使多问亦无满足，只是问些空洞的问题罢了。”于是从此开始，将教说一气呵成地开示。至于“于六（处）”等句，乃是由于教说由此（六处）而起，世尊便执取它来开展教说，故如是说。于此经中，识与名色之间有一连接，受与爱之间有一连接，有与生之间有一连接。第二。

3. Samaṇabrāhmaṇasuttavaṇṇanā

3. 沙门婆罗门经释义

13. Tatiye samaṇā vā brāhmaṇā vāti saccāni paṭivijjhituṃ asamatthā bāhirakasamaṇabrāhmaṇā. Jarāmaraṇaṃ nappajānantītiādīsu jarāmaraṇaṃ na jānanti dukkhasaccavasena, jarāmaraṇasamudayaṃ na jānanti saha taṇhāya jāti jarāmaraṇassa samudayoti samudayasaccavasena, jarāmaraṇanirodhaṃ na jānanti nirodhasaccavasena, paṭipadaṃ na jānanti maggasaccavasena. Jātiṃ na jānanti dukkhasaccavasena, jātisamudayaṃ na jānanti saha taṇhāya bhavo jātisamudayoti samudayasaccavasena. Evaṃ saha taṇhāya samudayaṃ yojetvā sabbapadesu catusaccavasena attho veditabbo. Sāmaññatthaṃ vā brahmaññatthaṃ vāti ettha ariyamaggo sāmaññañceva brahmaññañca. Ubhayatthāpi pana attho nāma ariyaphalaṃ veditabbaṃ. Iti bhagavā imasmiṃ sutte ekādasasu ṭhānesu cattāri saccāni kathesīti. Tatiyaṃ.

13. 于第三经中，“沙门或婆罗门”者，谓无力彻见诸谛的外道沙门、婆罗门。于“不知老死”等句中，（彼等）以苦谛的方式不了知老死；以集谛的方式不了知“与渴爱俱行的‘生’是老死之集”；以灭谛的方式不了知老死灭；以道谛的方式不了知（导向老死灭的）行道。以苦谛的方式不了知生；以集谛的方式不了知“与渴爱俱行的‘有’是生之集”。如是，在所有文句中，应将“集”与渴爱结合，并以四谛的方式了知其义。于“沙门之义或婆罗门之义”一句，圣道即是沙门性，亦是婆罗门性。然而，于此二者，其“义”当知为圣果。如是，世尊于此经十一处宣说了四谛。第三经毕。

4. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā

4. 第二沙门婆罗门经释义

14. Catutthe [Pg.31] ime dhamme katame dhammeti ettakaṃ papañcaṃ katvā kathitaṃ, desanaṃ paṭivijjhituṃ samatthānaṃ puggalānaṃ ajjhāsayena ime dhamme nappajānantītiādi vuttaṃ. Sesaṃ purimasadisameva. Catutthaṃ.

14. 于第四经中，（世尊）在详尽阐述了“此等是何法？”等如此之多的法义后，又随顺有能力彻见此教导的个人之意乐，而宣说了“不了知此等法”等（简略之语）。其余部分与前经相同。第四经毕。

5. Kaccānagottasuttavaṇṇanā

5. 迦旃延氏经释义

15. Pañcame sammādiṭṭhi sammādiṭṭhīti yaṃ paṇḍitā devamanussā tesu tesu ṭhānesu sammādassanaṃ vadanti, sabbampi taṃ dvīhi padehi saṅkhipitvā pucchati. Dvayanissitoti dve koṭṭhāse nissito. Yebhuyyenāti iminā ṭhapetvā ariyapuggale sesamahājanaṃ dasseti. Atthitanti sassataṃ. Natthitanti ucchedaṃ. Lokasamudayanti loko nāma saṅkhāraloko, tassa nibbatti. Sammappaññāya passatoti sammāpaññā nāma savipassanā maggapaññā, tāya passantassāti attho. Yā loke natthitāti saṅkhāraloke nibbattesu dhammesu paññāyantesveva yā natthīti ucchedadiṭṭhi uppajjeyya, sā na hotīti attho. Lokanirodhanti saṅkhārānaṃ bhaṅgaṃ. Yā loke atthitāti saṅkhāraloke bhijjamānesu dhammesu paññāyantesveva yā atthīti sassatadiṭṭhi uppajjeyya, sā na hotīti attho.

15. 第五经中，关于“正见，正见”：智者、天人于种种处所说的正见，（迦旃延）将这一切概括为两语而问。“依于二”是依于二分。“通常”：以此（词），（世尊）将圣者置于一旁，而开示其余大众。“有”即是常见，“无”即是断见。“世间集”：所谓“世间”即行世间，（集）即是它的生起。“以正慧见”：所谓正慧，即是与观（vipassanā）相应的道慧，义为以它而见。“于世间无”：于行世间中，对于已生起且（看似）相续显现的诸法，可能会生起的“无”这一断见，它是不存在的，此是其义。“世间灭”即诸行的坏灭。“于世间有”：于行世间中，对于正在坏灭且显现的诸法，可能会生起的“有”这一常见，它是不存在的，此是其义。

Apica lokasamudayanti anulomapaccayākāraṃ. Lokanirodhanti paṭilomapaccayākāraṃ. Lokanissaye passantassāpi hi paccayānaṃ anucchedena paccayuppannassa anucchedaṃ passato yā natthīti ucchedadiṭṭhi uppajjeyya, sā na hoti. Paccayanirodhaṃ passantassāpi paccayanirodhena paccayuppannanirodhaṃ passato yā atthīti sassatadiṭṭhi uppajjeyya, sā na hotīti ayampettha attho.

再者，“世间集”即是顺缘起法，“世间灭”即是逆缘起法。诚然，即使是见世间之所依（即顺缘起法）者，因见诸缘不间断而有缘生法不间断，可能会生起的“无”这一断见，它是不存在的。即使是见缘灭（即逆缘起法）者，因见缘灭而有缘生法之灭，可能会生起的“有”这一常见，它也是不存在的。于此，这亦是其义。

Upayupādānābhinivesavinibandhoti upayehi ca upādānehi ca abhinivesehi ca vinibandho. Tattha upayāti dve upayā taṇhupayo ca diṭṭhupayo ca. Upādānādīsupi eseva nayo. Taṇhādiṭṭhiyo hi yasmā ahaṃ mamantiādīhi ākārehi tebhūmakadhamme upenti upagacchanti, tasmā upayāti [Pg.32] vuccanti. Yasmā pana te dhamme upādiyanti ceva abhinivisanti ca, tasmā upādānāti ca abhinivesāti ca vuccanti. Tāhi cāyaṃ loko vinibandho. Tenāha ‘‘upayupādānābhinivesavinibandho’’ti.

“趋近、执取、执住之系缚”，是指由趋近、执取及执住而有之系缚。其中，“趋近”(upaya)有两种：爱之趋近与见之趋近。于执取(upādāna)等亦复如是。因为爱与见以“我”、“我所”等行相趋近、到达三界诸法，是故被称为“趋近”。又因为它们执取且执住于彼等诸法，是故亦被称为“执取”与“执住”。此世间即因此而被系缚。是故说：“趋近、执取、执住之系缚”。

Tañcāyanti tañca upayupādānaṃ ayaṃ ariyasāvako. Cetaso adhiṭṭhānanti cittassa patiṭṭhānabhūtaṃ. Abhinivesānusayanti abhinivesabhūtañca anusayabhūtañca. Taṇhādiṭṭhīsu hi akusalacittaṃ patiṭṭhāti, tā ca tasmiṃ abhinivisanti ceva anusenti ca, tasmā tadubhayaṃ cetaso adhiṭṭhānaṃ abhinivesānusayanti ca āha. Na upetīti na upagacchati. Na upādiyatīti na gaṇhāti. Nādhiṭṭhātīti na adhiṭṭhāti, kinti? Attā meti. Dukkhamevāti pañcupādānakkhandhamattameva. Na kaṅkhatīti ‘‘dukkhameva uppajjati, dukkhaṃ nirujjhati, na añño ettha satto nāma atthī’’ti kaṅkhaṃ na karoti. Na vicikicchatīti na vicikicchaṃ uppādeti.

“于彼，此……”(Tañcāyaṃ)，是指这位圣弟子[不趋近]那作为趋近与执取的爱与见。“心之住处”(Cetaso adhiṭṭhānaṃ)，即作为心之安立处。“执住与随眠”(Abhinivesānusayaṃ)，即既是执住，又是随眠。因为不善心安立于爱与见中，而彼等（爱与见）又于彼（不善心）中执住与潜伏，是故说此二者为“心之住处”与“执住与随眠”。“不趋近”(Na upeti)，即不（以“此是我所”等爱、见而）趋近。“不执取”(Na upādiyati)，即不（以爱、见而）执取。“不执持”(Nādhiṭṭhāti)，即不坚执“有我之自我”。“唯是苦”(Dukkhameva)，即仅是五取蕴。“不疑惑”(Na kaṅkhati)，即不作如是疑惑：‘唯苦生，苦灭，于此，此外无有名为“有情”者。’“不犹豫”(Na vicikicchati)，即不生起犹豫。

Aparappaccayāti na parappaccayena, aññassa apattiyāyetvā attapaccakkhañāṇamevassa ettha hotīti. Ettāvatā kho, kaccāna, sammādiṭṭhi hotīti evaṃ sattasaññāya pahīnattā ettakena sammādassanaṃ nāma hotīti missakasammādiṭṭhiṃ āha. Ayameko antoti esa eko nikūṭanto lāmakanto paṭhamakaṃ sassataṃ. Ayaṃ dutiyoti esa dutiyo sabbaṃ natthīti uppajjanakadiṭṭhisaṅkhāto nikūṭanto lāmakanto dutiyako ucchedoti attho. Sesamettha uttānamevāti. Pañcamaṃ.

“不依他缘”(Aparappaccayā)，即非由信他为缘，不依赖他人，于此（五取蕴之）苦中，彼唯有亲证之智生起。“迦旃延(Kaccāna)，至此已是正见”，是说如是因舍弃有情想，仅此量即名正见，此乃宣说混合（世间与出世间）之正见。“此为一端”(Ayameko anto)，即此是第一种卑劣之极端，最初之常见。“此为第二端”(Ayaṃ dutiyo)，其义为：此是被称为“一切皆无”之见解的第二种卑劣之极端，即断灭见。于此，其余皆已显明。第五经终。

6. Dhammakathikasuttavaṇṇanā

6. 说法者经释义

16. Chaṭṭhe nibbidāyāti nibbindanatthāya. Virāgāyāti virajjanatthāya. Nirodhāyāti nirujjhanatthāya. Paṭipanno hotīti ettha sīlato paṭṭhāya yāva arahattamaggā paṭipannoti veditabbo. Dhammānudhammappaṭipannoti lokuttarassa nibbānadhammassa anudhammabhūtaṃ paṭipadaṃ paṭipanno. Anudhammabhūtanti anurūpasabhāvabhūtaṃ. Nibbidā virāgā nirodhāti nibbidāya ceva virāgena ca nirodhena ca. Anupādā vimuttoti catūhi upādānehi kiñci dhammaṃ anupādiyitvā vimutto. Diṭṭhadhammanibbānappattoti diṭṭheva dhamme nibbānappatto. Alaṃ vacanāyāti, evaṃ vattabbataṃ arahati, yutto anucchavikoti attho[Pg.33]. Evamettha ekena nayena dhammakathikassa pucchā kathitā, dvīhi taṃ visesetvā sekkhāsekkhabhūmiyo niddiṭṭhāti. Chaṭṭhaṃ.

16. 在第六经中，“为厌离”是为生起厌离故。“为离欲”是为离染故。“为灭尽”是为止息故。“已行道者”，于此，当知是从持戒开始，直到阿罗汉道的行道者。“法随法行者”是行于随顺出世间涅槃法之道。“随顺法”是相应的自性。“厌离、离欲、灭尽”即是通过厌离、离欲与灭尽。“无取而解脱”是不以四取执取任何法而解脱。“得现法涅槃”是在现法中得涅槃。“堪称”义为：堪可如是说，是适当的、相称的。如是，于此，以一种理趣宣说了说法者的提问，又以两种理趣分别阐明了有学与无学的境地。第六竟。

7. Acelakassapasuttavaṇṇanā

7. 裸体迦叶经释义

17. Sattame acelo kassapoti liṅgena acelo niccelo, nāmena kassapo. Dūratovāti mahatā bhikkhusaṅghena parivutaṃ āgacchantaṃ dūrato eva addasa. Kiñcideva desanti kiñcideva kāraṇaṃ. Okāsanti pañhabyākaraṇassa khaṇaṃ kālaṃ. Antaragharanti ‘‘na pallatthikāya antaraghare nisīdissāmī’’ti ettha antonivesanaṃ antaragharaṃ. ‘‘Okkhittacakkhu antaraghare gamissāmī’’ti ettha indakhīlato paṭṭhāya antogāmo. Idhāpi ayameva adhippeto. Yadākaṅkhasīti yaṃ icchasi.

17. 在第七经中，“裸体迦叶”(Acelakassapa)是依其相为裸体者，依其名为迦叶。“从远处看见”是说从远处就看见他被一大群比丘围绕而来。“某个要点”是指某个缘由。“时机”是指回答问题的时刻。“村内”，在‘我将不在房内结跏趺坐’一句中，“房内”指住宅内部；在‘我将垂眼进入村内’一句中，则指从门槛开始的村庄内部。于此，也是取后一个意思。“当你希望时”即是你想要时。

Kasmā pana bhagavā kathetukāmo yāvatatiyaṃ paṭikkhipīti? Gāravajananatthaṃ. Diṭṭhigatikā hi khippaṃ kathiyamāne gāravaṃ na karonti, ‘‘samaṇaṃ gotamaṃ upasaṅkamitumpi pucchitumpi sukaraṃ, pucchitamatteyeva kathetī’’ti vacanampi na saddahanti. Dve tayo vāre paṭikkhitte pana gāravaṃ karonti, ‘‘samaṇaṃ gotamaṃ upasaṅkamitumpi pañhaṃ pucchitumpi dukkara’’nti yāvatatiyaṃ yācite kathiyamānaṃ sussūsanti saddahanti. Iti bhagavā ‘‘ayaṃ sussūsissati saddahissatī’’ti yāvatatiyaṃ yācāpetvā kathesi. Apica yathā bhisakko telaṃ vā phāṇitaṃ vā pacanto mudupākakharapākānaṃ pākakālaṃ āgamayamāno pākakālaṃ anatikkamitvāva otāreti. Evaṃ bhagavā sattānaṃ ñāṇaparipākaṃ āgamayamāno ‘‘ettakena kālena imassa ñāṇaṃ paripākaṃ gamissatī’’ti ñatvāva yāvatatiyaṃ yācāpesi.

然则，世尊为何欲说却三番拒绝呢？是为了令其生起恭敬心。有邪见者，若迅速为其说法，则不生恭敬，心想：“亲近、请问沙门乔达摩甚为容易，一问便说”，亦不信其言。若被拒绝两三次，则生恭敬，心想：“亲近、请问沙门乔达摩问题甚为困难”，对于请求至第三次才说的话，他们会专注听闻并相信。因此，世尊了知“此人将会专注听闻并相信”，才令其请求三次后而说。再者，犹如善巧的医生熬炼油或糖蜜，等待其达到软硬适中的火候，在时机未过时便取下。世尊亦复如是，等待众生的智慧成熟，了知“经过这段时间，此人的智慧将会成熟”，才令其请求三次。

Mā hevaṃ, kassapāti, kassapa, mā evaṃ bhaṇi. Sayaṃkataṃ dukkhanti hi vattuṃ na vaṭṭati, attā nāma koci dukkhassa kārako natthīti dīpeti. Paratopi eseva nayo. Adhiccasamuppannanti akāraṇena yadicchāya uppannaṃ. Iti puṭṭho samānoti kasmā evamāha? Evaṃ kirassa ahosi – ‘‘ayaṃ ‘sayaṃkataṃ dukkha’ntiādinā puṭṭho ‘mā heva’nti vadati, ‘natthī’ti puṭṭho ‘atthī’ti vadati. ‘Bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti puṭṭho ‘jānāmi khvāha’nti vadati. Kiñci nu kho mayā virajjhitvā pucchito’’ti mūlato [Pg.34] paṭṭhāya attano pucchameva sodhento evamāha. Ācikkhatu ca me, bhante, bhagavāti idha satthari sañjātagāravo ‘‘bhava’’nti avatvā ‘‘bhagavā’’ti vadati.

“迦叶，勿作是说”，即是：迦叶，你不要这样说。说“苦是自作”是不恰当的，（世尊以此）开示：并没有一个名为“我”的造苦者。对于“他作”等（观点），道理也是一样。“无因生”是指无原因而随意产生。（迦叶）为何要这样说呢？原来他有这样的想法：“这位乔达摩，被问到‘苦是自作’等时，他说‘勿作是说’；被问到‘没有吗’时，他说‘有’；被问到‘乔达摩尊者不知不见苦’时，他说‘我实知之’。难道是我提问时有什么错谬吗？”于是他为了从头开始澄清自己的提问，才这样说。在“尊者，世尊，请为我开示”一句中，此处因为对导师生起了恭敬，所以不说“尊者”（bhavaṃ）而说“世尊”（bhagavā）。

So karotītiādi, ‘‘sayaṃkataṃ dukkha’’nti laddhiyā paṭisedhanatthaṃ vuttaṃ. Ettha ca satoti idaṃ bhummatthe sāmivacanaṃ, tasmā evamattho daṭṭhabbo – so karoti so paṭisaṃvedayatīti kho, kassapa, ādimhiyeva evaṃ sati pacchā sayaṃkataṃ dukkhanti ayaṃ laddhi hoti. Ettha ca dukkhanti vaṭṭadukkhaṃ adhippetaṃ. Iti vadanti etassa purimena ādisaddena anantarena ca sassatasaddena sambandho hoti. ‘‘Dīpeti gaṇhātī’’ti ayaṃ panettha pāṭhaseso. Idañhi vuttaṃ hoti – iti evaṃ vadanto āditova sassataṃ dīpeti, sassataṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, kārakañca vedakañca ekameva gaṇhantaṃ etaṃ sassataṃ upagacchatīti attho.

“彼造作”等说，是为否定“苦是自作”之见而说。于此，“sato”一词是处所格义的属格，因此其义应如是理解：迦叶，若一开始便有“彼造作，彼感受”，其后就会产生“苦是自作”的见解。于此，“苦”意指轮回之苦。“如是说”（iti vadaṃ）与前面的“等”（ādi）字以及紧接其后的“常”（sassata）字相关联。“阐明、执取”（dīpeti gaṇhāti）是此处的经文补遗。此即是说：如是说者，从一开始就阐明常见，执取常见。何以故？因为他的此种见解导向常见，由于执取造作者与感受者为同一，而趋向于常见。

Añño karotītiādi pana ‘‘paraṃkataṃ dukkha’’nti laddhiyā paṭisedhanatthaṃ vuttaṃ. ‘‘Ādito sato’’ti idaṃ pana idhāpi āharitabbaṃ. Ayañhettha attho – añño karoti añño paṭisaṃvediyatīti kho pana, kassapa, ādimhiyeva evaṃ sati, pacchā ‘‘kārako idheva ucchijjati, tena kataṃ añño paṭisaṃvediyatī’’ti evaṃ uppannāya ucchedadiṭṭhiyā saddhiṃ sampayuttāya vedanāya abhitunnassa viddhassa sato ‘‘paraṃkataṃ dukkha’’nti ayaṃ laddhi hotīti. Iti vadantiādi vuttanayeneva yojetabbaṃ. Tatrāyaṃ yojanā – evañca vadanto āditova ucchedaṃ dīpeti, ucchedaṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ ucchedaṃ upagacchatīti attho.

“另一人造作”等说，是为了否定“苦是他人所作”的见解而说。“从初即有”（ādito sato）之说，于此亦应引入。此中义理如下：迦叶，若一开始便有“另一人造作，另一人感受”，其后，当一个人为“造作者即于此世断灭，其所作业由另一人感受”——如此生起的断灭见，以及与此相应的感受所刺痛、折磨时，便会产生“苦是他人所作”的见解。“如是说”等，应依前述之理连结。此中连结如下：如是说者，从一开始就阐明断灭见，执取断灭见。何以故？因为他的此种见解导向此[断灭见]，趋向于断灭见。

Ete teti ye sassatucchedasaṅkhāte ubho ante (anupagamma tathāgato dhammaṃ deseti, ete te, kassapa, ubho ante) anupagamma pahāya anallīyitvā majjhena tathāgato dhammaṃ deseti, majjhimāya paṭipadāya ṭhito desetīti attho. Kataraṃ dhammanti ce? Yadidaṃ avijjāpaccayā saṅkhārāti. Ettha hi kāraṇato phalaṃ, kāraṇanirodhena cassa nirodho dīpito, na koci kārako vā vedako vā [Pg.35] niddiṭṭho. Ettāvatā sesapañhā paṭisedhitā honti. Ubho ante anupagammāti iminā hi tatiyapañho paṭikkhitto. Avijjāpaccayā saṅkhārāti iminā adhiccasamuppannatā ceva ajānanañca paṭikkhittanti veditabbaṃ.

迦叶，此二者，即名为“常”与“断”的二边。如来不趋近、舍离、不执取此二边，而依于中道说法，即住于中道而说法之义。若问：“宣说何法？”即“此无明缘行”等。于此教法中，实由因而开示果，并由因之灭而开示彼果之灭，并未指明有任何作者或受者。仅凭于此，其余诸问即被遮止。实因此句“不趋近二边”，第三问即被驳斥。应知，因此句“无明缘行”，“无因生”及“无知”亦被驳斥。

Labheyyanti idaṃ so bhagavato santike bhikkhubhāvaṃ patthayamāno āha. Atha bhagavā yonena khandhake titthiyaparivāso (mahāva. 86) paññatto, yaṃ aññatitthiyapubbo sāmaṇerabhūmiyaṃ ṭhito ‘‘ahaṃ, bhante, itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhāmi upasampadaṃ. Svāhaṃ, bhante, saṅghaṃ cattāro māse parivāsaṃ yācāmī’’tiādinā nayena samādiyitvā parivasati, taṃ sandhāya yo kho, kassapa, aññatitthiyapubbotiādimāha. Tattha pabbajjanti vacanasiliṭṭhatāvasena vuttaṃ. Aparivasitvāyeva hi pabbajjaṃ labhati. Upasampadatthikena pana nātikālena gāmappavesanādīni aṭṭha vattāni pūrentena parivasitabbaṃ. Āraddhacittāti aṭṭhavattapūraṇena tuṭṭhacittā. Ayamettha saṅkhepo, vitthārato panesa titthiyaparivāso samantapāsādikāya vinayaṭṭhakathāya pabbajjakkhandhakavaṇṇanāyaṃ (mahāva. aṭṭha. 86) vuttanayeneva veditabbo.

“我能否得（出家）？”——此言是（迦叶）于世尊座下，希求比丘身份时所说。其后，世尊因此而在犍度中制定了外道别住法。所谓曾为外道者，立于沙弥位，以‘尊者，我名某某，曾为外道，欲于此法律中受具足戒。尊者，我今向僧伽乞求四月别住’等方式，受持而行别住。针对此事，世尊说了‘迦叶，若曾为外道者……’等语。文中‘出家’一词，是为言辞流畅而说，因为不行别住亦可得（沙弥）出家。然而，欲求受具足戒者，须行别住，圆满入村等八种义务。‘心喜’是指（僧众）因其圆满八种义务而心满意足。此为简说，详尽而言，此‘外道别住’，当依律义注《普端严》(Samantapāsādikā)之《出家犍度释义》(Pabbajjakkhandhakavaṇṇanā)中所说之理而知。

Apica mayāti ayamettha pāṭho, aññattha pana ‘‘apica metthā’’ti. Puggalavemattatā viditāti puggalanānattaṃ viditaṃ. ‘‘Ayaṃ puggalo parivāsāraho, ayaṃ na parivāsāraho’’ti idaṃ mayhaṃ pākaṭanti dasseti. Tato kassapo cintesi – ‘‘aho acchariyaṃ buddhasāsanaṃ, yattha evaṃ ghaṃsitvā koṭṭetvā yuttameva gaṇhanti, ayuttaṃ chaḍḍentī’’ti. Tato suṭṭhutaraṃ pabbajjāya sañjātussāho sace, bhantetiādimāha. Atha bhagavā tassa tibbacchandataṃ viditvā ‘‘na kassapo parivāsaṃ arahatī’’ti aññataraṃ bhikkhuṃ āmantesi – ‘‘gaccha, bhikkhu, kassapaṃ nahāpetvā pabbājetvā ānehī’’ti. So tathā katvā taṃ pabbājetvā bhagavato santikaṃ agamāsi. Bhagavā gaṇe nisīditvā upasampādesi. Tena vuttaṃ alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadanti. Acirūpasampannotiādi sesaṃ brāhmaṇasaṃyutte (saṃ. ni. 1.187) vuttamevāti. Sattamaṃ.

此外，此处的读法是“apica mayā”ti，而在其他地方则是“apica mettha”ti。‘了知个人(puggala)之差别相’是指了知个人的种种不同。这表明“此人应受别住(parivāsa)，此人不应受别住”，此事对我而言是清楚的。于是迦叶思惟：“啊，佛陀的教法真是不可思议，于此教法中，如此仔细推敲、锤炼抉择，只接受合适的，而舍弃不合适的。”由此他生起更加强烈的出家意愿，说了“尊者，若……”等语。这时，世尊知道他强烈的意愿，（心想）“迦叶不应受别住”，于是对一位比丘说：“比丘，你去让迦叶沐浴，为他出家，然后带他来。”那位比丘照办，为他出家后，将他带到世尊面前。世尊在僧团中就座，为他授具足戒(upasampadā)。因此经中说：“裸形者迦叶在世尊处得到出家，得到具足戒。”“受具足戒不久”等其余部分，已在《婆罗门相应》(Brāhmaṇasaṃyutta, SN 1.187)中说过了。第七。

8. Timbarukasuttavaṇṇanā

8. 丁巴鲁经释义

18. Aṭṭhame [Pg.36] sā vedanātiādi ‘‘sayaṃkataṃ sukhadukkha’’nti laddhiyā nisedhanatthaṃ vuttaṃ. Etthāpi satoti bhummattheyeva sāmivacanaṃ. Tatrāyaṃ atthadīpanā – ‘‘sā vedanā, so vediyatī’’ti kho, timbaruka, ādimhiyeva evaṃ sati ‘‘sayaṃkataṃ sukhadukkha’’nti ayaṃ laddhi hoti. Evañhi sati vedanāya eva vedanā katā hoti. Evañca vadanto imissā vedanāya pubbepi atthitaṃ anujānāti, sassataṃ dīpeti sassataṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ sassataṃ upagacchatīti attho. Purimañhi atthaṃ sandhāyevetaṃ bhagavatā vuttaṃ bhavissati, tasmā aṭṭhakathāyaṃ taṃ yojetvāvassa attho dīpito. Evampāhaṃ na vadāmīti ahaṃ ‘‘sā vedanā, so vediyatī’’ti evampi na vadāmi. ‘‘Sayaṃkataṃ sukhadukkha’’nti evampi na vadāmīti attho.

18. 于第八经，“彼即是受”等语，是为否定“苦乐是自作”之邪见而说。于此，“sato”一词虽是属格，但作处格义。于此，其义理阐明如下：“丁巴鲁，若于最初即认为‘彼即是受，彼即是感受者’，则会产生‘苦乐是自作’此一邪见。”诚然，若如是，则成为受由受所作。作如是说者，即是承认此受先前亦存在，此乃阐明常见、执取常见。何以故？因其此见趋向于彼，即趋向于彼常见之故。此乃世尊参照前经之义而说，是故，于义注中，结合彼义而阐明此经之义。“我亦不作是说”，其义为：我既不作“彼即是受，彼即是感受者”之说，亦不作“苦乐是自作”之说。

Aññā vedanātiādi ‘‘paraṃkataṃ sukhadukkha’’nti laddhiyā paṭisedhanatthaṃ vuttaṃ. Idhāpi ayaṃ atthayojanā –‘‘aññā vedanā añño vediyatī’’ti kho, timbaruka, ādimhiyeva evaṃ sati pacchā yā purimapakkhe kārakavedanā, sā ucchinnā. Tāya pana kataṃ añño vediyatīti evaṃ uppannāya ucchedadiṭṭhiyā saddhiṃ sampayuttāya vedanāya abhitunnassa sato ‘‘paraṃkataṃ sukhadukkha’’nti ayaṃ laddhi hoti. Evañca vadanto kārako ucchinno, aññena paṭisandhi gahitāti ucchedaṃ dīpeti, ucchedaṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ ucchedaṃ upagacchatīti attho. Idhāpi hi imāni padāni aṭṭhakathāyaṃ āharitvā yojitāneva. Imasmiṃ sutte vedanāsukhadukkhaṃ kathitaṃ. Tañca kho vipākasukhadukkhameva vaṭṭatīti vuttaṃ. Aṭṭhamaṃ.

“受是异，感受者亦异”等语，是为否定“苦乐是他作”之邪见而说。于此，其义理结合如下：“丁巴鲁，若于最初即认为‘受是异，感受者亦异’，则其后，先前作为作者的受即已断灭。”然而，由彼所作，却为另一者所感受。如是，为与此已生起的断见相应之受所刺迫者，则会产生“苦乐是他作”此一邪见。作如是说者，即是阐明、执取断见，谓作者已断，由另一者结生。何以故？因其此见趋向于彼，即趋向于彼断见之故。于此，此等文句亦是从义注中引来而结合的。于此经中，所说者为受之苦乐。而此，亦仅适用于异熟的苦乐，如是说。第八经终。

9. Bālapaṇḍitasuttavaṇṇanā

9. 愚人智者经释义

19. Navame avijjānīvaraṇassāti avijjāya nivāritassa. Evamayaṃ kāyo samudāgatoti evaṃ avijjāya nivāritattā taṇhāya ca sampayuttattāyeva ayaṃ kāyo nibbatto. Ayañceva kāyoti ayañcassa attano saviññāṇako kāyo. Bahiddhā ca nāmarūpanti bahiddhā ca paresaṃ saviññāṇako kāyo. Attano ca parassa ca pañcahi [Pg.37] khandhehi chahi āyatanehi cāpi ayaṃ attho dīpetabbova. Itthetaṃ dvayanti evametaṃ dvayaṃ. Dvayaṃ paṭicca phassoti aññattha cakkhurūpādīni dvayāni paṭicca cakkhusamphassādayo vuttā, idha pana ajjhattikabāhirāni āyatanāni. Mahādvayaṃ nāma kiretaṃ. Saḷevāyatanānīti saḷeva phassāyatanāni phassakāraṇāni. Yehi phuṭṭhoti yehi kāraṇabhūtehi āyatanehi uppannena phassena phuṭṭho. Aññatarenāti ettha paripuṇṇavasena aññataratā veditabbā. Tatrāti tasmiṃ bālapaṇḍitānaṃ kāyanibbattanādimhi. Ko adhippayāsoti ko adhikapayogo.

19. 第九经中，“为无明所障”是指被无明所遮止。“如是此身生起”是说：如此，由于为无明所遮止，且与渴爱相应，此身才得以产生。“即此身”是指其自己的有识之身。“外之名色”是指他人的有识之身。此义亦当以自己和他人的五蕴、六处来说明。“如是此为二”即是如此的二法。“缘二法生触”：在其他地方，（世尊）说缘眼与色等二法而有眼触等，但在此处，则是指内外诸处。这确实名为“大二法”。“六处”即是六触处，是触的因缘。“为彼所触”是说：被由彼等作为因缘的诸处所生起的触所触及。“随一”：于此，当知是依（根门）圆满与不圆满而说为“随一”。“于彼”是指于彼愚者与智者之身生起等事。“有何特殊努力”是问：有何更超胜的功用？

Bhagavaṃmūlakāti bhagavā mūlaṃ etesanti bhagavaṃmūlakā. Idaṃ vuttaṃ hoti – ime, bhante, amhākaṃ dhammā pubbe kassapasammāsambuddhena uppāditā, tasmiṃ parinibbute ekaṃ buddhantaraṃ añño samaṇo vā brāhmaṇo vā ime dhamme uppādetuṃ samattho nāma nāhosi, bhagavatā pana no ime dhammā uppāditā. Bhagavantañhi nissāya mayaṃ ime dhamme ājānāma paṭivijjhāmāti evaṃ bhagavaṃmūlakā no, bhante, dhammāti. Bhagavaṃnettikāti bhagavā hi dhammānaṃ netā vinetā anunetā, yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gahetvā dassetāti dhammā bhagavaṃnettikā nāma honti. Bhagavaṃpaṭisaraṇāti catubhūmakadhammā sabbaññutaññāṇassa āpāthaṃ āgacchamānā bhagavati paṭisaranti nāmāti bhagavaṃpaṭisaraṇā. Paṭisarantīti samosaranti. Apica mahābodhimaṇḍe nisinnassa bhagavato paṭivedhavasena phasso āgacchati ‘‘ahaṃ bhagavā kinnāmo’’ti? Tvaṃ phusanaṭṭhena phasso nāma. Vedanā, saññā, saṅkhārā, viññāṇaṃ āgacchati ‘‘ahaṃ bhagavā kinnāma’’nti, tvaṃ vijānanaṭṭhena viññāṇaṃ nāmāti evaṃ catubhūmakadhammānaṃ yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gaṇhanto bhagavā dhamme paṭisaratīti bhagavaṃpaṭisaraṇā. Bhagavantaṃyeva paṭibhātūti bhagavatova etassa bhāsitassa attho upaṭṭhātu, tumheyeva no kathetvā dethāti attho.

“以世尊为根本”(Bhagavaṃmūlakā)，即世尊为彼等诸法之根本。此言意谓：“尊者，我等此诸法，往昔由迦叶(Kassapa)正等觉者所生起。彼般涅槃后，于一佛中间，无有其他沙门或婆罗门能生起此等诸法。然我等此诸法，乃由世尊所生起。正因我等依止世尊，才得以了知、通达此等诸法。如是，尊者，我等诸法以世尊为根本。”“以世尊为引导”(Bhagavaṃnettikā)，即世尊实为诸法之引导者、调伏者、善导者，依其自性，逐一取其名而开示，是故诸法名为“以世尊为引导”。“以世尊为依处”(Bhagavaṃpaṭisaraṇā)，即四地诸法进入一切智智之境时，皆汇归于世尊，故名“以世尊为依处”。“汇归”即汇集。再者，当世尊坐于大菩提座时，由通达故，“触”前来问道：“世尊，我名为何？”（世尊答：）“汝因有触对之义，故名为‘触’。”“受”、“想”、“行”、“识”前来问道：“世尊，我名为何？”（世尊答：）“汝因有识知之义，故名为‘识’。”如是，世尊依四地诸法各自的自性，逐一取其名而彻知诸法，是故诸法以世尊为依处。“愿此义唯世尊明了”(Bhagavantaṃyeva paṭibhātūti)，其义为：愿此所说之义，仅向世尊显现，请您为我等解说。

Sā ceva avijjāti ettha kiñcāpi sā avijjā ca taṇhā ca kammaṃ javāpetvā paṭisandhiṃ ākaḍḍhitvā niruddhā, yathā pana ajjāpi yaṃ hiyyo bhesajjaṃ pītaṃ, tadeva bhojanaṃ bhuñjāti sarikkhakattena tadevāti vuccati, evamidhāpi sā ceva avijjā sā ca taṇhāti idampi sarikkhakattena vuttaṃ. Brahmacariyanti [Pg.38] maggabrahmacariyaṃ. Dukkhakkhayāyāti vaṭṭadukkhassa khayatthāya. Kāyūpago hotīti aññaṃ paṭisandhikāyaṃ upagantā hoti. Yadidaṃ brahmacariyavāsoti yo ayaṃ maggabrahmacariyavāso, ayaṃ bālato paṇḍitassa visesoti dasseti. Iti imasmiṃ sutte sabbopi sapaṭisandhiko puthujjano ‘‘bālo’’ti, appaṭisandhiko khīṇāsavo ‘‘paṇḍito’’ti vutto. Sotāpannasakadāgāmianāgāmino pana ‘‘paṇḍitā’’ti vā ‘‘bālā’’ti vā na vattabbā, bhajamānā pana paṇḍitapakkhaṃ bhajanti. Navamaṃ.

于“彼即无明”句中：虽然那无明与渴爱，在促使业、牵引结生后即已息灭；然而，犹如昨日所饮之药，因其相似性，（今日所饮者）亦被称为“彼药”，所食之饭亦然。如是，于此，“彼即无明，彼即渴爱”此句，亦是因其相似性而说。“梵行”者，道梵行也。“为苦尽故”者，为轮回苦尽之故。“身至”者，谓趣向另一结生之身。“此梵行住”者，即此道梵行住。此乃显示愚者与智者之差别。是故，于此经中，一切有结生之凡夫，被称为“愚者”；无结生之漏尽者，被称为“智者”。至于须陀洹(Sotāpanna)、斯陀含(Sakadāgāmi)、阿那含(Anāgāmi)，则不应被称为“智者”或“愚者”；然彼等亲近、归属于智者一方。第九（经释）竟。

10. Paccayasuttavaṇṇanā

10. 缘经释义

20. Dasame paṭiccasamuppādañca vo bhikkhave, desessāmi paṭiccasamuppanne ca dhammeti satthā imasmiṃ sutte paccaye ca paccayanibbatte ca sabhāvadhamme desessāmīti ubhayaṃ ārabhi. Uppādā vā tathāgatānanti tathāgatānaṃ uppādepi, buddhesu uppannesu anuppannesupi jātipaccayā jarāmaraṇaṃ, jātiyeva jarāmaraṇassa paccayo. Ṭhitāva sā dhātūti ṭhitova so paccayasabhāvo, na kadāci jāti jarāmaraṇassa paccayo na hoti. Dhammaṭṭhitatā dhammaniyāmatāti imehipi dvīhi paccayameva katheti. Paccayena hi paccayuppannā dhammā tiṭṭhanti, tasmā paccayova ‘‘dhammaṭṭhitatā’’ti vuccati. Paccayo dhamme niyameti, tasmā ‘‘dhammaniyāmatā’’ti vuccati. Idappaccayatāti imesaṃ jarāmaraṇādīnaṃ paccayā idappaccayā, idappaccayāva idappaccayatā. Tanti taṃ paccayaṃ. Abhisambujjhatīti ñāṇena abhisambujjhati. Abhisametīti ñāṇena abhisamāgacchati. Ācikkhatīti katheti. Desetīti dasseti. Paññāpetīti jānāpeti. Paṭṭhapetīti ñāṇamukhe ṭhapeti. Vivaratīti vivaritvā dasseti. Vibhajatīti vibhāgato dasseti. Uttānīkarotīti pākaṭaṃ karoti. Passathāti cāhāti passatha iti ca vadati. Kinti? Jātipaccayā, bhikkhave, jarāmaraṇantiādi.

20. 在第十经中，（经文说：）“诸比丘，我将为你们宣说缘起及缘生法。”导师于此经中，意谓“我将宣说作为缘的诸自性法，以及由缘所生的诸自性法”，而开始宣说此二者。“如来出世或不出世”者，即是说，于诸佛出世或不出世时，皆是缘于生而有老死，生即是老死的缘。“彼界恒住”者，即彼缘之自性恒住，绝非有时生不是老死的缘。“法住性、法决定性”者，以此二者亦唯说于缘。因为缘生法由缘而住，故缘被称为“法住性”；缘决定诸法，故缘被称为“法决定性”。“此缘性”者，此等老死等的诸缘，即是“此缘”；此缘本身，即是“此缘性”。“彼”（taṃ），即指彼缘。“现等觉”者，是以智现等觉。“通达”者，是以智通达。“说示”者，是说。“开示”者，是显示。“施设”者，是令知。“建立”者，是置于智门。“开显”者，是揭示而显示。“分别”者，是依分类而显示。“令明了”者，是令其显明。“并且说‘你们看’”者，是亦说：“你们看！”看什么呢？即说：“诸比丘，缘于生而有老死”等。

Iti kho, bhikkhaveti evaṃ kho, bhikkhave. Yā tatrāti yā tesu ‘‘jātipaccayā jarāmaraṇa’’ntiādīsu. Tathatātiādīni paccayākārasseva vevacanāni. So tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattānaṃ dhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi [Pg.39] aññadhammānuppattito anaññathatāti, jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto. Tatrāyaṃ vacanattho – imesaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayānaṃ vā samūho idappaccayatā. Lakkhaṇaṃ panettha saddasatthato veditabbaṃ.

诸比丘，确实是这样。所谓“于彼”，是指在“缘生而有老死”等（法）中。如是性（tathatā）等，皆是缘起（paccayākāra）的同义词。由于彼彼之缘无增无减地令彼彼之法生起，故（彼缘起）名为“如是性”；诸缘和合时，由彼所生之法，刹那亦无不生起之理，故名“不虚妄性”（avitathatā）；由于不会从一法的缘生起另一法，故名“不异如性”（anaññathatā）；又由老死等之缘，或由诸缘之集合，故（世尊）说为“此缘性”（idappaccayatā）。于此，其语释为：此等（老死等）之缘，是为此缘（idappaccayā）；此缘即是此缘性（idappaccayatā）；或，此缘之集合，是为此缘性。此中之规则，当从语法论中得知。

Aniccanti hutvā abhāvaṭṭhena aniccaṃ. Ettha ca aniccanti na jarāmaraṇaṃ aniccaṃ, aniccasabhāvānaṃ pana khandhānaṃ jarāmaraṇattā aniccaṃ nāma jātaṃ. Saṅkhatādīsupi eseva nayo. Ettha ca saṅkhatanti paccayehi samāgantvā kataṃ. Paṭiccasamuppannanti paccaye nissāya uppannaṃ. Khayadhammanti khayasabhāvaṃ. Vayadhammanti vigacchanakasabhāvaṃ. Virāgadhammanti virajjanakasabhāvaṃ. Nirodhadhammanti nirujjhanakasabhāvaṃ. Jātiyāpi vuttanayeneva aniccatā veditabbā. Janakapaccayānaṃ vā kiccānubhāvakkhaṇe diṭṭhattā ekena pariyāyenettha aniccātiādīni yujjantiyeva. Bhavādayo aniccādisabhāvāyeva.

所谓无常（anicca），即有而后无之义。于此，所谓无常，并非老死（本身）是无常，而是因为诸蕴具有无常的自性，其老死亦名为无常。于有为（saṅkhata）等法，此理亦然。于此，所谓有为，即由诸缘和合而造作。所谓缘生（paṭiccasamuppanna），即依诸缘而生起。所谓有灭法（khayadhamma），即有坏灭之自性。所谓有坏法（vayadhamma），即有消逝之自性。所谓有离贪法（virāgadhamma），即有离染之自性。所谓有息灭法（nirodhadhamma），即有止息之自性。于生（jāti），亦应以前述之理，知其无常性。或因能生之缘于其作用显现之刹那可见，故从另一角度而言，此处说无常等亦为恰当。而有（bhava）等法，其本身即是无常等自性。

Sammappaññāyāti savipassanāya maggapaññāya. Pubbantanti purimaṃ atītanti attho. Ahosiṃ nu khotiādīsu ‘‘ahosiṃ nu kho nanu kho’’ti sassatākārañca adhiccasamuppattiākārañca nissāya atīte attano vijjamānatañca avijjamānatañca kaṅkhati. Kiṃ kāraṇanti na vattabbaṃ, ummattako viya bālaputhujjano yathā vā tathā vā pavattati. Kiṃ nu kho ahosinti jātiliṅgupapattiyo nissāya ‘‘khattiyo nu kho ahosiṃ, brāhmaṇavessasuddagahaṭṭhapabbajitadevamanussānaṃ aññataro’’ti kaṅkhati. Kathaṃ nu khoti saṇṭhānākāraṃ nissāya ‘‘dīgho nu kho ahosiṃ rassaodātakaṇhapamāṇikaappamāṇikādīnaṃ aññataro’’ti kaṅkhati. Keci pana ‘‘issaranimmānādīni nissāya ‘kena nu kho kāraṇena ahosi’nti hetuto kaṅkhatī’’ti vadanti. Kiṃ hutvā kiṃ ahosinti jātiādīni nissāya ‘‘khattiyo hutvā nu kho brāhmaṇo ahosiṃ…pe… devo hutvā manusso’’ti attano paramparaṃ kaṅkhati. Sabbattheva pana addhānanti kālādhivacanametaṃ. Aparantanti anāgataṃ antaṃ. Bhavissāmi nu kho nanu khoti sassatākārañca ucchedākārañca nissāya anāgate attano vijjamānatañca avijjamānatañca kaṅkhati. Sesamettha vuttanayameva.

以正慧者，谓以具足观（vipassanā）之道慧。前际者，谓过去之义。于“我过去存在过吗？”等句中，（思惟：）“我过去存在过吗？我过去未曾存在过吗？”是依于常见与无因生起见，而对自己在过去的存在与不存在生起怀疑。不应问“是何因？”，愚痴凡夫犹如疯子，肆意行事。“我过去是什么？”是依于种姓、相状与生处而怀疑：“我过去是刹帝利吗？或是婆罗门、吠舍、首陀罗、在家者、出家者、天、人中的任何一者吗？”“我过去是怎样的？”是依于身形相状而怀疑：“我过去是高大吗？或是矮小、白皙、黝黑、中等身材、非中等身材等中的任何一者吗？”然而，有些人说：“依于大自在天所造等，而从因上怀疑：‘我由何因而存在？’”“曾是什么，后又是什么？”是依于种姓等而怀疑：“我曾是刹帝利，后成为婆罗门吗？……乃至……曾是天，后成为人吗？”如此对自己的前后相续生起怀疑。再者，于一切处，addhāna一词是时间的同义词。后际者，谓未来之边际。“我将来会存在吗？我将来不会存在吗？”是依于常见与断见，而对自己在未来的存在与不存在生起怀疑。此处其余部分，如前已说。

Etarahi [Pg.40] vā paccuppannaṃ addhānanti idāni vā paṭisandhimādiṃ katvā cutipariyantaṃ sabbampi vattamānakālaṃ gahetvā. Ajjhattaṃ kathaṃkathī bhavissatīti attano khandhesu vicikicchī bhavissati. Ahaṃ nu khosmīti attano atthibhāvaṃ kaṅkhati. Yuttaṃ panetanti? Yuttaṃ ayuttanti kā ettha cintā. Apicettha idaṃ vatthumpi udāharanti – cūḷamātāya kira putto muṇḍo, mahāmātāya putto amuṇḍo, taṃ puttaṃ muṇḍesuṃ, so uṭṭhāya ‘‘ahaṃ nu kho cūḷamātāya putto’’ti cintesi. Evaṃ ahaṃ nu khosmīti kaṅkhā hoti. No nu khosmīti attano natthibhāvaṃ kaṅkhati. Tatrāpi idaṃ vatthu – eko kira macche gaṇhanto udake ciraṭṭhānena sītibhūtaṃ attano ūruṃ macchoti cintetvā pahari. Aparo susānapasse khettaṃ rakkhanto bhīto saṅkuṭito sayi, so paṭibujjhitvā attano jaṇṇukāni dve yakkhāti cintetvā pahari. Evaṃ no nu khosmīti kaṅkhati.

所谓“现在或当下的时期”，是指现在，或指从结生(paṭisandhi)开始，以死没为终的一切现在时间。所谓“于内生起犹豫”，是指对自己的诸蕴生起怀疑。“我是吗？”是怀疑自己的存在。“此合理吗？”于此，合理或不合理，有何可思量？再者，此处亦举此故事：据说继母(cūḷamātā)之子是光头，生母(mahāmātā)之子非光头，其子被剃光头后，他醒来思惟：“我难道是继母的儿子吗？”如是便生“我是吗？”之疑。“我不是吗？”是怀疑自己的不存在。于此亦有此故事：据说有一捕鱼者，久立水中，其大腿因寒冷而麻木，便以为是鱼而击之。另一人于墓地旁守田，因怖畏而蜷缩而卧，他醒后，以为自己的双膝是两个夜叉(yakkha)，便击打它们。如是便生“我不是吗？”之疑。

Kiṃ nu khosmīti khattiyova samāno attano khattiyabhāvaṃ kaṅkhati. Eseva nayo sesesupi. Devo pana samāno devabhāvaṃ ajānanto nāma natthi, sopi pana ‘‘ahaṃ rūpī nu kho arūpī nu kho’’tiādinā nayena kaṅkhati. Khattiyādayo kasmā na jānantīti ce? Apaccakkhā tesaṃ tattha tattha kule uppatti. Gahaṭṭhāpi ca potthalikādayo pabbajitasaññino, pabbajitāpi ‘‘kuppaṃ nu kho me kamma’’ntiādinā nayena gahaṭṭhasaññino. Manussāpi ca rājāno viya attani devasaññino honti. Kathaṃ nu khosmīti vuttanayameva. Kevalañhettha abbhantare jīvo nāma atthīti gahetvā tassa saṇṭhānākāraṃ nissāya ‘‘dīgho nu khosmi rassacaturassachaḷaṃsaaṭṭhaṃsasoḷasaṃsādīnaṃ aññatarappakāro’’ti kaṅkhanto kathaṃ nu khosmīti? Kaṅkhatīti veditabbo. Sarīrasaṇṭhānaṃ pana paccuppannaṃ ajānanto nāma natthi. Kuto āgato so kuhiṃ gāmī bhavissatīti attabhāvassa āgatigatiṭṭhānaṃ kaṅkhanto evaṃ kaṅkhati. Ariyasāvakassāti idha sotāpanno adhippeto, itarepi pana tayo avāritāyevāti. Dasamaṃ.

“我究竟是什么？”即使身为刹帝利，也会怀疑自己的刹帝利身份。其他种姓也是如此。虽然没有天神会不知道自己是天神，但他们也会以“我究竟是有色还是无色？”等方式而怀疑。刹帝利等人为什么不知道[自己的身份]？因为他们没有亲眼见到自己投生到那些家族的过程。在家人，比如持书者(potthalikādayo)等，会认为自己是出家人；出家人也会以“我的出家业是否已毁坏？”等方式，而认为自己是在家人。人们也像国王一样，会认为自己是天神。“我究竟是如何的？”这就像之前说的那样。只是在这里，如果认为在阿邦答勒(abbhantara)内部有一个所谓的“命”(jīvo)，然后依于其形状，疑惑“我是长的吗？还是短的、四角的、六角的、八角的、十六角的等其他种类之一？”，这样就产生了“我究竟是如何的？”的疑惑。应当知道，没有人会不知道自己现在的身体形状。“他从何处来？将去往何处？”像这样，是怀疑自体的来处与去处。此处说的“圣弟子”，意指入流者(sotāpanno)，但其他三者也未被排除。第十。

Āhāravaggo dutiyo.

食遍品第二。

3. Dasabalavaggo

3. 十力品

1. Dasabalasuttavaṇṇanā

1. 十力经释义

21. Dasabalavaggassa [Pg.41] paṭhamaṃ dutiyasseva saṅkhepo.

21. 十力品第一经是第二经的概要。

2. Dutiyadasabalasuttavaṇṇanā

2. 第二十力经释义

22. Dutiyaṃ bhagavatā attano ajjhāsayassa vasena vuttaṃ. Tattha dasabalasamannāgatoti dasahi balehi samannāgato. Balañca nāmetaṃ duvidhaṃ kāyabalañca ñāṇabalañca. Tesu tathāgatassa kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –

22. 第二经由世尊依自己的意乐而说。其中“具足十力”是指具足十种力。力有两种：身力与智力。在此，如来的身力应当依象的族类来理解。古人曾说——

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti.(ma. ni. aṭṭha. 1.148;

vibha. aṭṭha. 760);

–

“黑象、恒河、纯白、赤铜、淡黄、香、吉祥、金、布萨、六牙，此为十种。”

Imāni dasa hatthikulāni. Tattha kāḷāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. Yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. Yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. Yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. Yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. Yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. Yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemavatassa. Yaṃ dasannaṃ hemavatānaṃ, taṃ ekassa uposathassa. Yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. Yaṃ dasannaṃ chaddantānaṃ, taṃ ekassa tathāgatassa. Nārāyanasaṅghātabalantipi idameva vuccati. Tadetaṃ pakatihatthigaṇanāya hatthīnaṃ koṭisahassānaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tāva tathāgatassa kāyabalaṃ. ‘‘Dasabalasamannāgato’’ti ettha pana etaṃ saṅgahaṃ na gacchati. Etañhi bāhirakaṃ lāmakaṃ tiracchānagatānaṃ sīhādīnampi hoti. Etañhi nissāya dukkhapariññā vā samudayappahānaṃ vā maggabhāvanā vā phalasacchikiriyā vā natthi. Aññaṃ pana dasasu ṭhānesu akampanatthena upatthambhanatthena ca dasavidhaṃ ñāṇabalaṃ nāma atthi. Taṃ sandhāya vuttaṃ ‘‘dasabalasamannāgato’’ti.

此为十种象族。其中，卡罗瓦迦象(Kāḷāvaka)应视为普通象。十人之身力，为一头卡罗瓦迦象之力。十头卡罗瓦迦象之力，为一头恒河象(Gaṅgeyya)之力。十头恒河象之力，为一头白象(Paṇḍara)之力。十头白象之力，为一头赤铜象(Tamba)之力。十头赤铜象之力，为一头淡黄象(Piṅgala)之力。十头淡黄象之力，为一头香象(Gandhahatthī)之力。十头香象之力，为一头吉祥象(Maṅgala)之力。十头吉祥象之力，为一头雪山象(Hemavata)之力。十头雪山象之力，为一头布萨象(Uposatha)之力。十头布萨象之力，为一头六牙象(Chaddanta)之力。十头六牙象之力，为一如来之力。此亦名为那罗延(Nārāyana)坚固力。若以普通象计，此力为百亿象之力；若以人计，则为千亿人之力。此为如来之身力。然于“具足十力”一词中，此力不被含摄。盖因此力乃外在、低劣者，狮子等傍生亦有之。依此力，不能遍知苦、断除集、修习道或证悟果。然另有于十处不动摇、能作支撑之十种智力。所谓“具足十力”，即指此智力。

Katamaṃ [Pg.42] pana tanti? Ṭhānāṭṭhānādīnaṃ yathābhūtaṃ jānanaṃ. Seyyathidaṃ – ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato jānanaṃ ekaṃ, atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso yathābhūtaṃ vipākajānanaṃ ekaṃ, sabbatthagāminipaṭipadājānanaṃ ekaṃ, anekadhātunānādhātulokajānanaṃ ekaṃ, parasattānaṃ parapuggalānaṃ nānādhimuttikatājānanaṃ ekaṃ, tesaṃyeva indriyaparopariyattajānanaṃ ekaṃ, jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodānavuṭṭhānajānanaṃ ekaṃ, pubbenivāsajānanaṃ ekaṃ, sattānaṃ cutūpapātajānanaṃ ekaṃ, āsavakkhayajānanaṃ ekanti. Abhidhamme pana –

彼十力智为何？即如实了知处、非处等。此即：一、知处为处，知非处为非处；二、如实知过去、未来、现在诸业行之所依、因由及其果报；三、知一切至处道；四、知多种界、不同界之世间；五、知其他有情、其他个人(puggala)的种种胜解；六、知彼等之根的利钝；七、知禅、解脱、定、等至的杂染、清净与出定；八、知宿住；九、知有情的死与生；十、知诸漏尽。于阿毗达摩(Abhidhamma)中则：

‘‘Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti.

于此，如来如实知处为处，非处为非处。如来如实知处为处，非处为非处，此亦是如来之如来力。依此力，如来称最上处，于众中作狮子吼，转梵轮。

Ādinā (vibha. 760) nayena vitthārato āgatāneva. Atthavaṇṇanāpi nesaṃ vibhaṅgaṭṭhakathāyañceva (vibha. aṭṭha. 760) papañcasūdaniyā ca majjhimaṭṭhakathāya (ma. ni. aṭṭha. 1.148) sabbākārato vuttā. Sā tattha vuttanayeneva gahetabbā.

（此等十力）已依“于此，如来……”等句之方式，于《分别论》中广说。其释义，我已于《分别论义注》及《中部义注》——《破除迷障》中，从各方面予以说明。当依彼处所说之方式领会。

Catūhi ca vesārajjehīti ettha sārajjapaṭipakkhaṃ vesārajjaṃ, catūsu ṭhānesu vesārajjabhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. Katamesu catūsu? ‘‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’’tiādīsu codanāvatthūsu. Tatrāyaṃ pāḷi –

于“以四无畏”（catūhi ca vesārajjehīti）句中，无畏（vesārajja）是怯懦（sārajja）的对反。此乃于四处省察无畏之状态时，所生喜俱智之名。于何等四处？于“汝自称为正等觉者，然此等法尚未正觉”等问难事由中。于此，其巴利（圣典）为：

‘‘Cattārimāni, bhikkhave, tathāgatassa vesārajjāni…pe…. Katamāni cattāri? ‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. ‘Khīṇāsavassa te paṭijānato [Pg.43] ime āsavā aparikkhīṇā’ti tatra vata maṃ…pe… ‘ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti tatra vata maṃ…pe… ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā…pe… vesārajjappatto viharāmī’’ti (a. ni. 4.8).

“诸比丘，如来有此四种无畏……乃至。是哪四种？‘你自称是正等觉者，但于此诸法尚未完全觉悟’——就此，世间有任何沙门、婆罗门、天、魔、梵，或任何人，能如法地指责我，诸比丘，我不见此因由。诸比丘，我因不见此因由，故得安稳，得无惧，得无畏而住。‘你自称是漏尽者，但这些漏尚未断尽’——就此……乃至。‘你所说的障碍法，若行之，并不能构成障碍’——就此……乃至。‘你为某个目的所宣说的法，并不能引导其实践者正确地趣向苦的完全灭尽’——就此，世间有任何沙门、婆罗门……乃至……得无畏而住。”

Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. Apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho, vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho, sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi asampakampiyo nisabho, so idha usabhoti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ. Ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā avaṭṭhānaṃ (ma. ni. 1.150). Idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamāno ca taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti, attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.

牛王位（āsabhaṃ ṭhānaṃ）是最胜位、无上位。或，过去诸佛是牛王（āsabhā），此即是他们的处所。此外，百牛之首是usabha，千牛之首是vasabha；或百牛栏之首是usabha，千牛栏之首是vasabha。于一切牛中最胜、能忍一切危难、身色洁白、样貌端严、能负重荷、虽闻百雷之声亦不动摇者，是为nisabha，此处意指为usabha。此亦为其同义词。“此乃牛王所有”（usabhassa idaṃ），故为“牛王所有”（āsabhaṃ）。“位”（ṭhāna）是以四足压地而稳固站立。此（无畏智）犹如牛王，故称“牛王”（āsabhaṃ）。正如名为nisabha的牛王，具足牛王之力，以四足压地，以不动之姿站立；同样地，如来具足十如来力，以四无畏为足，压伏八众之地，于有天神之世间，不为任何敌对者、怨敌所动摇，以不动之姿站立。如是站立，他宣称、达到此牛王位，不予舍弃，并置于自身。是故说：“宣称牛王位”。

Parisāsūti ‘‘aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā brāhmaṇaparisā gahapatiparisā samaṇaparisā cātumahārājikaparisā tāvatiṃsaparisā māraparisā brahmaparisā’’ti, imāsu aṭṭhasu parisāsu. Sīhanādaṃ nadatīti seṭṭhanādaṃ abhītanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. Ayamattho sīhanādasuttena dīpetabbo. Yathā vā sīho sahanato ceva hananato ca sīhoti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato parappavādānañca hananato sīhoti vuccati. Evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. Tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ [Pg.44] nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso, ‘‘iti rūpa’’ntiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ ‘‘parisāsu sīhanādaṃ nadatī’’ti.

对于“于诸众中”（Parisāsu），即是：“舍利弗，有此八众。是哪八种？刹帝利众、婆罗门众、居士众、沙门众、四大王天众、忉利天众、魔罗众、梵天众。”于此八众中。“作狮子吼”（Sīhanādaṃ nadati），即作最胜之吼、无畏之吼，或作如狮子之吼。此义当以《狮子吼经》（Sīhanādasutta）阐明。又，如狮子因能忍耐（sahana）与能降伏（hanana）而被称为“狮子”（sīha）；同样地，如来因能忍耐世间诸法与能降伏外道异说而被称为“狮子”。如此所说之狮子的吼声，即是“狮子吼”。其中，譬如狮子具足狮子力，于一切处无畏、身毛不竖而作狮子吼；同样地，如来狮子亦具足如来力，于八众中无畏、身毛不竖，以“此是色”等方式，作具足种种说法庄严之狮子吼。是故说“于诸众中作狮子吼”。

Brahmacakkaṃ pavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ, visuddhassa dhammacakkassetaṃ adhivacanaṃ. Taṃ pana dhammacakkaṃ duvidhaṃ hoti paṭivedhañāṇañca desanāñāṇañca. Tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. Tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. Tañhi abhinikkhamanato paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Tusitabhavanato vā yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Dīpaṅkarato vā paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. Tañhi yāva aññāsikoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. Tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. Ubhayampi panetaṃ aññehi asādhāraṇaṃ buddhānaṃyeva orasañāṇaṃ.

于“转梵轮”一句中，“梵”(brahma)是殊胜、最上之义，为清净法轮的别名。此法轮复有二种：通达智(paṭivedhañāṇa)与教导智(desanāñāṇa)。其中，由智慧所引发、为自身带来圣果的是通达智；由悲心所引发、为弟子带来圣果的是教导智。其中，通达智有“生起中”(uppajjamāna)与“已生起”(uppanna)二种。此智从出家(abhinikkhamana)时起，至阿罗汉道为止，是“生起中”；于果刹那，名为“已生起”。或从兜率天(Tusita)起，至大菩提座(mahābodhipallaṅka)上阿罗汉道为止，是“生起中”；于果刹那，名为“已生起”。或从燃灯佛(Dīpaṅkara)时起，至阿罗汉道为止，是“生起中”；于果刹那，名为“已生起”。教导智亦有“运转中”(pavattamāna)与“已运转”(pavatta)二种。此智至阿若憍陈如(Aññāsikoṇḍañña)的须陀洹道为止，是“运转中”；于果刹那，名为“已运转”。此二智中，通达智是出世间，教导智是世间。又，此二智皆为其他圣者所不共，唯是诸佛所有的亲生智。

Idāni yaṃ iminā ñāṇena samannāgato sīhanādaṃ nadati, taṃ dassetuṃ iti rūpantiādimāha. Tattha iti rūpanti idaṃ rūpaṃ ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthīti ruppanasabhāvañceva bhūtupādāyabhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesarūpapariggaho vutto. Iti rūpassa samudayoti iminā evaṃ pariggahitassa rūpassa samudayo vutto. Tattha itīti evaṃ samudayo hotīti attho. Tassa vitthāro ‘‘avijjāsamudayā rūpasamudayo taṇhāsamudayā, kammasamudayā āhārasamudayā rūpasamudayoti nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatī’’ti (paṭi. ma. 1.50) evaṃ veditabbo. Atthaṅgamepi ‘‘avijjānirodhā rūpanirodho…pe… vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa nirodhaṃ passatī’’ti ayaṃ vitthāro.

如今，为显示具足此智者所作的狮子吼，故说“如是色”等。于此，“如是色”者，谓：“此是色，色唯有此量，更无超于此之色。”如是，以变坏自性、大种与所造色的差别等为首，依特相、作用、现起、近因的方式，宣说了对一切色的无余遍取。以“如是色之集”，宣说了如此被遍取之色的集起。于此，“iti”(如是)之义为“如是集起”。其广释应如是了知：“因无明集而有色集，因爱集、因业集、因食集而有色集。如是见生起相者，即是见色蕴之生。”（《无碍解道》 Paṭisambhidāmagga 1.50）。于灭尽亦然：“因无明灭而有色灭……见变坏相者，即是见色蕴之灭。”此是其广释。

Iti vedanātiādīsupi ayaṃ vedanā ettakā vedanā, ito uddhaṃ vedanā natthi, ayaṃ saññā, ime saṅkhārā, idaṃ viññāṇaṃ ettakaṃ viññāṇaṃ[Pg.45], ito uddhaṃ viññāṇaṃ natthīti vedayitasañjānanaabhisaṅkharaṇavijānanasabhāvañceva sukhādirūpasaññādiphassādicakkhuviññāṇādibhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesavedanāsaññāsaṅkhāraviññāṇapariggaho vutto. Iti vedanāya samudayotiādīhi pana evaṃ pariggahitānaṃ vedanāsaññāsaṅkhāraviññāṇānaṃ samudayo vutto. Tatrāpi itīti evaṃ samudayo hotīti attho. Tesampi vitthāro ‘‘avijjāsamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) rūpe vuttanayeneva veditabbo. Ayaṃ pana viseso – tīsu khandhesu ‘‘āhārasamudayā’’ti avatvā ‘‘phassasamudayā’’ti vattabbaṃ, viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti. Atthaṅgamapadampi tesaṃyeva vasena yojetabbaṃ. Ayamettha saṅkhepo. Vitthārato pana udayabbayavinicchayo sabbākāraparipūro visuddhimagge vutto.

在“如是受”(iti vedanā)等句中也是如此：“此为受，受只有这么多，此上再无有受；此为想；此为诸行；此为识，识只有这么多，此上再无有识。”如是，以感受、了知、造作、识知之自性，以及乐等、色想等、触等、眼识等差别为始，依特相、作用、现起、近因的方式，已宣说对受、想、行、识的无余遍摄。再者，通过“如是受之集”(iti vedanāya samudayo)等句，已宣说对如此遍摄的受、想、行、识的集起。于此，“如是”之义即“如是集起”。其详尽解释，应按照在色蕴中所说之理而知，即“无明集故受集”。然而，此为差别：于三（名）蕴中，不说“食集故”，而应说“触集故”；于识蕴中，应说“名色集故”。灭没之句也应根据它们（指无明等）来配合。于此，此为简略。至于详尽，圆满一切行相的生灭抉择，我已在《清净道论》(Visuddhimagga)中宣说。

Imasmiṃ sati idaṃ hotīti ayampi aparo sīhanādo. Tassattho – imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjati. Imasmiṃ asati idaṃ na hotīti imasmiṃ avijjādike paccaye asati idaṃ saṅkhārādikaṃ phalaṃ na hoti. Imassa nirodhā idaṃ nirujjhatīti imassa avijjādikassa paccayassa nirodhā idaṃ saṅkhārādikaṃ phalaṃ nirujjhati. Idāni yathā taṃ hoti ceva nirujjhati ca, taṃ vitthārato dassetuṃ yadidaṃ avijjāpaccayā saṅkhārātiādimāha.

“此有故彼有”，此亦是另一种狮子吼。其义为：当此无明等缘存在时，此行等果便有。“此生故彼生”，即此无明等缘生起故，此行等果便生起。“此无故彼无”，即当此无明等缘不存在时，此行等果便无。“此灭故彼灭”，即此无明等缘灭故，此行等果便灭。如今，为详尽开示其如何生起与息灭，故宣说“此即：无明缘行”等。

Evaṃ svākkhātoti evaṃ pañcakkhandhavibhajanādivasena suṭṭhu akkhāto kathito. Dhammoti pañcakkhandhapaccayākāradhammo. Uttānoti anikujjito. Vivaṭoti vivaritvā ṭhapito. Pakāsitoti dīpito jotito. Chinnapilotikoti pilotikā vuccati chinnaṃ bhinnaṃ tattha tattha sibbitagaṇṭhitaṃ jiṇṇavatthaṃ, taṃ yassa natthīti aṭṭhahatthaṃ navahatthaṃ vā ahatasāṭakaṃ nivattho, so chinnapilotiko nāma. Ayampi dhammo tādiso. Na hettha kohaññādivasena chinnabhinnasibbitagaṇṭhitabhāvo atthi. Apica khuddakasāṭakopi pilotikāti vuccati, sā yassa natthi, aṭṭhanavahattho mahāpaṭo atthi, sopi chinnapilotiko, apagatapilotikoti attho. Tādiso ayaṃ dhammo. Yathā hi catuhatthaṃ sāṭakaṃ [Pg.46] gahetvā pariggahaṇaṃ karonto puriso ito cito ca añchanto kilamati, evaṃ bāhirakasamaye pabbajitā attano parittakaṃ dhammaṃ ‘‘evaṃ sati evaṃ bhavissatī’’ti kappetvā kappetvā vaḍḍhentā kilamanti. Yathā pana aṭṭhahatthanavahatthena pariggahaṇaṃ karonto yathāruci pārupati na kilamati, natthi tattha añchitvā vaḍḍhanakiccaṃ; evaṃ imasmimpi dhamme kappetvā kappetvā vibhajanakiccaṃ natthi, tehi tehi kāraṇehi mayāva ayaṃ dhammo suvibhatto suvitthāritoti idampi sandhāya ‘‘chinnapilotiko’’ti āha. Apica kacavaropi pilotikāti vuccati, imasmiñca sāsane samaṇakacavaraṃ nāma patiṭṭhātuṃ na labhati. Tenevāha –

如是善说者，即是以五蕴的分析等方式善为宣说。法者，即是五取蕴的缘起之法。显了者，即是不被隐蔽。开显者，即是已展开而安立。光明者，即是已照亮、已阐明。无褴褛者，所谓“褴褛”(pilotikā)是指破碎、撕裂、处处缝补打结的旧布。若人无有此布，而是穿着八肘或九肘长的新净布，此人即名“无褴褛者”。此法也是如此，于此法中，并无因欺诈等而有的破碎、撕裂、缝补打结的状态。再者，小块布也称为“褴褛”，若人无有此布，而是有八、九肘长的大布，此人也名“无褴褛者”，意即“已离褴褛者”。此法也是如此。譬如有人拿了四肘长的布，穿着时从这儿、那儿拉扯而感到疲惫；同样地，外道出家者们对自己那浅小的法，不断思量、铺陈“若如此，则会如彼”而感到疲惫。然而，譬如有人用八、九肘长的布穿着，便能随心所欲地披覆而不会疲惫，于其中并无须拉扯增补之事；同样地，于此法中，也无须不断思量、分别之事。由彼彼因缘，此法已被我善为分别、善为广述，亦因此而说为“无褴褛者”。再者，垃圾废物也称为“褴褛”，在此教法中，所谓的“沙门垃圾”是无法立足的。是故说——

‘‘Kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha;

Tato palāpe vāhetha, assamaṇe samaṇamānine.

汝等当驱逐败坏僧，当清除僧中滓；然后簸扬彼糠秕——非沙门而自慢者。

‘‘Niddhamitvāna pāpicche, pāpaācāragocare;

Suddhā suddhehi saṃvāsaṃ, kappayavho patissatā;

Tato samaggā nipakā, dukkhassantaṃ karissathā’’ti. (a. ni. 8.10);

驱逐诸恶欲、具恶行恶境者后，汝等清净者，当恭敬地与清净者共住。如是，汝等和合、具慧者，将尽苦边。

Iti samaṇakacavarassa chinnattāpi ayaṃ dhammo chinnapilotiko nāma hoti.

如是，亦因沙门中的垃圾已被断除，此法得名为“已断破布”。

Alamevāti yuttameva. Saddhāpabbajitenāti saddhāya pabbajitena. Kulaputtenāti dve kulaputtā ācārakulaputto jātikulaputto ca. Tattha yo yato kutoci kulā pabbajitvā sīlādayo pañca dhammakkhandhe pūreti, ayaṃ ācārakulaputto nāma. Yo pana yasakulaputtādayo viya jātisampannakulā pabbajito, ayaṃ jātikulaputto nāma. Tesu idha ācārakulaputto adhippeto. Sace pana jātikulaputto ācāravā hoti, ayaṃ uttamoyeva. Evarūpena kulaputtena. Vīriyaṃ ārabhitunti caturaṅgasamannāgataṃ vīriyaṃ kātuṃ. Idānissa caturaṅgaṃ dassento kāmaṃ taco cātiādimāha. Ettha hi taco ekaṃ aṅgaṃ, nhāru ekaṃ, aṭṭhi ekaṃ, maṃsalohitaṃ ekanti. Idañca pana caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhahantena navasu ṭhānesu samādhātabbaṃ purebhatte pacchābhatte purimayāme majjhimayāme pacchimayāme gamane ṭhāne nisajjāya sayaneti.

“恰当”即是“合适”。“以信出家者”，即以信而出家。“良家子”，有二种良家子：行仪良家子与种姓良家子。其中，从任何家族出家，能圆满戒等五法蕴者，此名行仪良家子。又，如耶舍(Yasa)良家子等，从具足种姓之家族出家者，此名种姓良家子。于此二者中，此处意指行仪良家子。若种姓良家子亦具足行仪，则此为最上。如是之良家子。“当发起精进”，即当发起具足四支之精进。今为显示其四支，故说“唯愿皮肤”等语。于此，皮肤为一支，筋为一支，骨为一支，肉血为一支。此具足四支之精进，应由决意者于九处建立：食前、食后、初夜、中夜、后夜、行、住、坐、卧时。

Dukkhaṃ[Pg.47], bhikkhave, kusīto viharatīti imasmiṃ sāsane yo kusīto puggalo, so dukkhaṃ viharati. Bāhirasamaye pana yo kusīto, so sukhaṃ viharati. Vokiṇṇoti missībhūto. Sadatthanti sobhanaṃ vā atthaṃ sakaṃ vā atthaṃ, ubhayenāpi arahattameva adhippetaṃ. Parihāpetīti hāpeti na pāpuṇāti. Kusītapuggalassa hi cha dvārāni aguttāni honti, tīṇi kammāni aparisuddhāni, ājīvaṭṭhamakaṃ sīlaṃ apariyodātaṃ, bhinnājīvo kulūpako hoti. So sabrahmacārīnaṃ akkhimhi patitarajaṃ viya upaghātakaro hutvā dukkhaṃ viharati, pīṭhamaddano ceva hoti laṇḍapūrako ca, satthu ajjhāsayaṃ gahetuṃ na sakkoti, dullabhaṃ khaṇaṃ virādheti, tena bhutto raṭṭhapiṇḍopi na mahapphalo hoti.

“诸比丘，懈怠者住于苦”：于此教法中，懈怠的个人住于苦中；然而于外道教法中，懈怠者反住于乐。“杂染”即混合。“自利”是指殊胜之利益或自身之利益，两者皆意指阿罗汉果。“退失”即使其衰退，不能证得。因为懈怠的个人六根门不守护，三业不净，以活命为第八的戒行不清净，活命已破而成为亲近俗家者。他如落入同梵行者眼中的灰尘，成为损害者而住于苦中，并且成为坐榻磨损者与粪秽填充者，不能领会导师的意向，错失难得的刹那，因此他所受用的国土信施也无大果报。

Āraddhavīriyo ca kho, bhikkhaveti āraddhavīriyo puggalo imasmiṃyeva sāsane sukhaṃ viharati. Bāhirasamaye pana yo āraddhavīriyo, so dukkhaṃ viharati. Pavivittoti vivitto viyutto hutvā. Sadatthaṃ paripūretīti arahattaṃ pāpuṇāti. Āraddhavīriyassa hi cha dvārāni suguttāni honti, tīṇi kammāni parisuddhāni, ājīvaṭṭhamakaṃ sīlaṃ pariyodātaṃ sabrahmacārīnaṃ akkhimhi susītalañjanaṃ viya dhātugatacandanaṃ viya ca manāpo hutvā sukhaṃ viharati, satthu ajjhāsayaṃ gahetuṃ sakkoti. Satthā hi –

“诸比丘，发起精进者”：发起精进的个人，于此教法中安乐而住。然而于外道教法中，精进者反住于苦。“远离”即远离、离缚。“圆满自利”即证得阿罗汉果。因为发起精进的个人六根门善于守护，三业清净，以活命为第八的戒行清净，他为同梵行者所喜爱，犹如眼中的清凉眼药，亦如沁心檀香，安乐而住，能领会导师的意向。诚然，导师——

‘‘Ciraṃ jīva mahāvīra, kappaṃ tiṭṭha mahāmunī’’ti –

“大雄，愿您长寿！大牟尼，愿您住世一劫！”

Evaṃ gotamiyā vandito, ‘‘na kho, gotami, tathāgatā evaṃ vanditabbā’’ti paṭikkhipitvā tāya yācito vanditabbākāraṃ ācikkhanto evamāha –

如是，乔达弥以此礼敬时，世尊拒绝道：“乔达弥，不应如此礼敬如来。”然后应她的请求，开示当如何礼敬，而说此言：

‘‘Āraddhavīriye pahitatte, niccaṃ daḷhaparakkame;

Samagge sāvake passa, esā buddhāna vandanā’’ti. (apa. therī 2.2.171);

“发起精进、策励自心、恒常坚固精勤者，请看和合的声闻众，此即是对诸佛的礼敬。”

Evaṃ āraddhavīriyo satthu ajjhāsayaṃ gahetuṃ sakkoti, dullabhaṃ khaṇaṃ na virādheti. Tassa hi buddhuppādo dhammadesanā saṅghasuppaṭipatti saphalā hoti saudrayā, raṭṭhapiṇḍopi tena bhutto mahapphalo hoti.

如此发起精进者，能领会导师的意向，不错失难得的刹那。对他而言，佛陀出世、法的教导、僧伽的善实践，皆有成果、有增益，他所受用的国土信施亦有大果报。

Hīnena [Pg.48] aggassāti hīnāya saddhāya hīnena vīriyena hīnāya satiyā hīnena samādhinā hīnāya paññāya aggasaṅkhātassa arahattassa patti nāma na hoti. Aggena ca khoti aggehi saddhādīhi aggassa arahattassa patti hoti. Maṇḍapeyyanti pasannaṭṭhena maṇḍaṃ, pātabbaṭṭhena peyyaṃ. Yañhi pivitvā antaravīthiyaṃ patito visaññī attano sāṭakādīnampi assāmiko hoti, taṃ pasannampi na pātabbaṃ, mayhaṃ pana sāsanaṃ evaṃ pasannañca pātabbañcāti dassento ‘‘maṇḍapeyya’’nti āha.

所谓“以劣得胜”，即是以低劣的信、低劣的精进、低劣的念、低劣的定、低劣的慧，无法证得名为最胜的阿罗汉果。而以殊胜者，即是以殊胜的信等，则能证得最胜的阿罗汉果。所谓Maṇḍapeyya，因清净义为maṇḍa（精华），因可饮义为peyya（可饮）。譬如某种酒，有人饮用后在巷道中跌倒，失去知觉，连自己的腰布等都无法自主，那样的酒即使清澈也不应饮用。然而我的教法，如此既清净又可饮用，为开示此义，世尊遂说为“maṇḍapeyya”。

Tattha tividho maṇḍo – desanāmaṇḍo, paṭiggahamaṇḍo, brahmacariyamaṇḍoti. Katamo desanāmaṇḍo? Catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, catunnaṃ satipaṭṭhānānaṃ…pe… ariyassa aṭṭhaṅgikassa maggassa ācikkhanā…pe… uttānīkammaṃ, ayaṃ desanāmaṇḍo. Katamo paṭiggahamaṇḍo? Bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā ye vā panaññepi keci viññātāro, ayaṃ paṭiggahamaṇḍo. Katamo brahmacariyamaṇḍo? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi, ayaṃ brahmacariyamaṇḍo. Apica adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo, assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhindriyassa adhimokkhamaṇḍaṃ pivatīti maṇḍapeyyantiādināpi (paṭi. ma. 1.238) nayenettha attho veditabbo. Satthā sammukhībhūtoti idamettha kāraṇavacanaṃ. Yasmā satthā sammukhībhūto, tasmā vīriyasampayogaṃ katvā pivatha etaṃ maṇḍaṃ. Bāhirakañhi bhesajjamaṇḍampi vejjassa asammukhā pivantānaṃ pamāṇaṃ vā uggamanaṃ vā niggamanaṃ vā na jānāmāti āsaṅkā hoti. Vejjasammukhā pana ‘‘vejjo jānissatī’’ti nirāsaṅkā pivanti. Evameva amhākaṃ dhammassāmi satthā sammukhībhūtoti vīriyaṃ katvā pivathāti maṇḍapāne nesaṃ niyojento tasmātiha, bhikkhavetiādimāha. Tattha saphalāti sānisaṃsā. Saudrayāti savaḍḍhi. Idāni niyojanānurūpaṃ sikkhitabbataṃ niddisanto attatthaṃ vā hi, bhikkhavetiādimāha. Tattha attatthanti attano atthabhūtaṃ arahattaṃ. Appamādena sampādetunti appamādena sabbakiccāni kātuṃ. Paratthanti paccayadāyakānaṃ mahapphalānisaṃsaṃ. Sesaṃ sabbattha uttānamevāti. Dutiyaṃ.

此处有三种精华——说法精华、领受精华、梵行精华。什么是说法精华？即是对四圣谛的宣说、教导、开示、确立、阐明、分析、显明；对四念处(satipaṭṭhāna)的……乃至……对八圣道(ariya aṭṭhaṅgika magga)的宣说……乃至……显明，此即说法精华。什么是领受精华？即是比丘、比丘尼、优婆塞、优婆夷、天、人，或其他任何能了知者，此即领受精华。什么是梵行精华？即是此八圣道，也就是：正见……乃至……正定，此即梵行精华。再者，胜解(adhimokkha)的精华是信根(saddhindriya)，不信是杂质。舍弃不信的杂质而饮用信根的胜解精华，因此称为“当饮精华”(maṇḍapeyyaṃ)。此处的含义也应通过此等义理（《无碍解道》Paṭisambhidāmagga 1.238）来理解。“导师现前”，此句于此是原因之说。因为导师现前，所以当发起精进，饮此精华。诚然，对于外在的药汁，若不在医生面前饮用，则会担忧“我们不知道剂量，或会呕吐，或会腹泻”。但在医生面前，则心想“医生会知道的”，便无所顾虑地饮用。同样地，（当思惟）“我们的法主、导师现前了”，故当精勤饮用。为了策励他们饮用此精华，世尊因此说了“是故，诸比丘”等语。其中“有果”(saphala)即是有利益(sānisaṃsa)；“有增长”(saudraya)即是有增益(savaḍḍhi)。现在，为了指示与策励相应的应学之事，（世尊）说了“诸比丘，或为自利”等语。其中“自利”(attattha)是指对自己有益的阿罗汉果。“以不放逸完成”是指以不放逸完成一切事务。“他利”(parattha)是指（令）资具的布施者获得大果与大利益。其余的在各处皆是显而易见的。第二。

3. Upanisasuttavaṇṇanā

3. 近依经释义

23. Tatiye [Pg.49] ‘‘jānato aha’’ntiādīsu jānatoti jānantassa. Passatoti passantassa. Dvepi padāni ekatthāni, byañjanameva nānaṃ. Evaṃ santepi ‘‘jānato’’ti ñāṇalakkhaṇaṃ upādāya puggalaṃ niddisati. Jānanalakkhaṇañhi ñāṇaṃ. ‘‘Passato’’ti ñāṇappabhāvaṃ upādāya. Passanappabhāvañhi ñāṇaṃ, ñāṇasamaṅgīpuggalo cakkhumā viya cakkhunā rūpāni, ñāṇena vivaṭe dhamme passati. Āsavānaṃ khayanti ettha āsavānaṃ pahānaṃ asamuppādo khīṇākāro natthibhāvoti ayampi āsavakkhayoti vuccati, bhaṅgopi maggaphalanibbānānipi. ‘‘Āsavānaṃ khayā anāsavaṃ cetovimutti’’ntiādīsu (ma. ni. 1.438; vibha. 831) hi khīṇākāro āsavakkhayoti vuccati. ‘‘Yo āsavānaṃ khayo vayo bhedo paribhedo aniccatā antaradhāna’’nti (vibha. 354) ettha bhaṅgo.

23. 在第三经中，于“我为知者(jānato ahaṃ)”等句，“知者(jānato)”是指以智慧了知之人；“见者(passato)”是指以智慧观察之人。此二词文句虽异，其义则一。即便如此，说“知者”是依智之相而指此人，因为智(ñāṇa)的特征就是了知。说“见者”是依智之威力，因为智(ñāṇa)具有见的威力。具智之人，犹如具眼者以眼见色，以智慧见到已开显之法。于“诸漏之尽(āsavānaṃ khaya)”，此处诸漏的断除、不复生起、灭尽之相、不存在之相，此亦称为“漏尽”；坏灭、道、果与涅槃(nibbāna)亦然。诚然，在“由诸漏尽故，得无漏心解脱(cetovimutti)”等句中，灭尽之相称为“漏尽”。在“诸漏之任何尽、灭、毁、坏、无常、消失”句中，此处则指坏灭。

‘‘Sekkhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā’’ti. (itivu. 62);

–

有学正修习，随行于直道，于尽初生智，其后无间生究竟智。

Ettha maggo. So hi āsave khepento vūpasamento uppajjati, tasmā āsavānaṃ khayoti vutto. ‘‘Āsavānaṃ khayā samaṇo hotī’’ti ettha phalaṃ. Tañhi āsavānaṃ khīṇante uppajjati, tasmā āsavānaṃ khayoti vuttaṃ.

于此颂，[漏尽]是指道。因为道在灭除、平息诸漏时生起，故说为“诸漏之尽”。于“由诸漏尽故，得为沙门(samaṇa)”句中，[漏尽]是指果。因为果在诸漏已尽时生起，故说为“诸漏之尽”。

‘‘Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti;

(Dha. pa. 253) –

诸漏于彼增长，彼远于漏尽。

Ettha nibbānaṃ. Tañhi āgamma āsavā khīyanti, tasmā āsavānaṃ khayoti vuttaṃ. Idha pana maggaphalāni adhippetāni. No ajānato no apassatoti yo pana na jānāti na passati, tassa no vadāmīti attho. Etena ye ajānato apassatopi saṃsārādīhiyeva suddhiṃ vadanti, te paṭikkhittā honti. Purimena padadvayena upāyo vutto, iminā anupāyaṃ paṭisedheti.

于此颂，[漏尽]是指涅槃(nibbāna)。因为到达它，诸漏便会穷尽，故说为“诸漏之尽”。然而，于此（近依经）中，意指道与果。“非不知者，非不见者”，其义为：凡不了知、不见者，我（佛）不为彼说。以此驳斥了彼等——那些虽不了知、不见，却宣称仅由轮回等即可得清净者。以前面两个词（知、见）说明了方法，以此（不知、不见）否定了非方法。

Idāni yaṃ jānato āsavānaṃ khayo hoti, taṃ dassetukāmo kiñca, bhikkhave, jānatoti pucchaṃ ārabhi. Tattha jānanā bahuvidhā. Dabbajātiko eva hi koci bhikkhu chattaṃ kātuṃ jānāti, koci cīvarādīnaṃ aññataraṃ, tassa īdisāni kammāni vattasīse ṭhatvā karontassa sā [Pg.50] jānanā saggamaggaphalānaṃ padaṭṭhānaṃ na hotīti na vattabbaṃ. Yo pana sāsane pabbajitvā vejjakammādīni kātuṃ jānāti, tassevaṃ jānato āsavā vaḍḍhantiyeva. Tasmā yaṃ jānato passato ca āsavānaṃ khayo hoti, tadeva dassento iti rūpantiādimāha. Evaṃ kho, bhikkhave, jānatoti evaṃ pañcannaṃ khandhānaṃ udayabbayaṃ jānantassa. Āsavānaṃ khayo hotīti āsavānaṃ khayante jātattā ‘‘āsavānaṃ khayo’’ti laddhanāmaṃ arahattaṃ hoti.

如今，世尊欲开示“知何法者，诸漏得尽”，故而发问：“诸比丘，知何法者……”。于此，“知”有多种。譬如，有比丘善于制伞，有比丘善于制作衣等物之一，彼立于行持之首而作此等事业，不可言彼之知非天界、道与果之近因。然有于教法中出家，而知晓医术等事者，彼如此之知，实令诸漏增长。是故，世尊为开示“知何法、见何法者，诸漏得尽”，而说“此是色”等语。“诸比丘，如是知者”，意即如是了知五蕴之生灭者。“诸漏灭尽”者，谓于诸漏灭尽之末生起，故得名为“诸漏灭尽”之阿罗汉果成就。

Evaṃ arahattanikūṭena desanaṃ niṭṭhapetvā idāni khīṇāsavassa āgamanīyaṃ pubbabhāgapaṭipadaṃ dassetuṃ yampissa taṃ, bhikkhavetiādimāha. Tattha khayasmiṃ khayeñāṇanti āsavakkhayasaṅkhāte arahattaphale paṭiladdhe sati paccavekkhaṇañāṇaṃ. Tañhi arahattaphalasaṅkhāte khayasmiṃ paṭhamavāraṃ uppanne pacchā uppannattā khayeñāṇanti vuccati. Saupanisanti sakāraṇaṃ sappaccayaṃ. Vimuttīti arahattaphalavimutti. Sā hissa upanissayapaccayena paccayo hoti. Evaṃ ito paresupi labbhamānavasena paccayabhāvo veditabbo.

如是，以阿罗汉果为顶峰圆满说法后，今为开示漏尽者所当行之前分道，而说“诸比丘，彼亦……”等语。于此，“于灭尽有灭尽智”者，谓于已证得名为漏尽之阿罗汉果时，所生之省察智。彼智，于名为阿罗汉果之灭尽初次生起后，复得生起，故名为“灭尽智”。“有依止”者，谓有因、有缘。“解脱”者，谓阿罗汉果解脱。彼解脱实以亲依止缘(upanissayapaccaya)为彼（省察智）之缘。如是，于此（解脱）之后诸句，亦应随其所得而知其为缘之理。

Virāgoti maggo. So hi kilese virājento khepento uppanno, tasmā virāgoti vuccati. Nibbidāti nibbidāñāṇaṃ. Etena balavavipassanaṃ dasseti. Balavavipassanāti bhayatūpaṭṭhāne ñāṇaṃ ādīnavānupassane ñāṇaṃ muñcitukamyatāñāṇaṃ saṅkhārupekkhāñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Yathābhūtañāṇadassananti yathāsabhāvajānanasaṅkhātaṃ dassanaṃ. Etena taruṇavipassanaṃ dasseti. Taruṇavipassanā hi balavavipassanāya paccayo hoti. Taruṇavipassanāti saṅkhāraparicchede ñāṇaṃ kaṅkhāvitaraṇe ñāṇaṃ sammasane ñāṇaṃ maggāmagge ñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Samādhīti pādakajjhānasamādhi. So hi taruṇavipassanāya paccayo hoti. Sukhanti appanāya pubbabhāgasukhaṃ. Tañhi pādakajjhānassa paccayo hoti. Passaddhīti darathapaṭippassaddhi. Sā hi appanāpubbabhāgassa sukhassa paccayo hoti. Pītīti balavapīti. Sā hi darathapaṭippassaddhiyā paccayo hoti. Pāmojjanti dubbalapīti. Sā hi balavapītiyā paccayo hoti. Saddhāti aparāparaṃ uppajjanasaddhā. Sā hi dubbalapītiyā paccayo hoti. Dukkhanti vaṭṭadukkhaṃ. Tañhi aparāparasaddhāya paccayo hoti. Jātīti savikārā khandhajāti[Pg.51]. Sā hi vaṭṭadukkhassa paccayo hoti. Bhavoti kammabhavo. (So hi savikārāya jātiyā paccayo hoti.) Etenupāyena sesapadānipi veditabbāni.

离欲（virāga）就是道。因为它是在令烦恼消退、断除时生起的，所以称为离欲。厌离（nibbidā）是厌离智。这显示了强力观（balavavipassanā）。强力观是指怖畏现起智、过患随观智、欲解脱智、以及行舍智，是对这四种智的通称。如实智见（yathābhūtañāṇadassanaṃ），是指名为如实了知自性的“见”。这显示了初级观（taruṇavipassanā）。初级观是强力观的缘。初级观是指名色分别智、度疑智、思择智、以及道非道智，是对这四种智的通称。定（samādhi）是基础禅定（pādakajjhānasamādhi）。它是初级观的缘。乐（sukhaṃ）是安止定前分之乐。它是基础禅的缘。轻安（passaddhi）是止息热恼。它是安止定前分之乐的缘。喜（pīti）是强喜。它是止息热恼的缘。悦意（pāmojjaṃ）是弱喜。它是强喜的缘。信（saddhā）是接连生起之信。它是弱喜的缘。苦（dukkhaṃ）是轮回苦。它是接连生起之信的缘。生（jāti）是有变异之蕴生。它是轮回苦的缘。有（bhava）是业有。（它是变异之生的缘。）应以此方法了知其余诸词。

Thullaphusitaketi mahāphusitake. Pabbatakandarapadarasākhāti ettha kandaraṃ nāma ‘ka’ntiladdhanāmena udakena dārito udakabhinno pabbatapadeso, yo ‘‘nitambo’’tipi ‘‘nadīkuñcho’’tipi vuccati. Padaraṃ nāma aṭṭhamāse deve avassante phalito bhūmippadeso. Sākhāti kusumbhagāminiyo khuddakamātikāyo. Kusobbhāti khuddakaāvāṭā. Mahāsobbhāti mahāāvāṭā. Kunnadiyoti khuddakanadiyo. Mahānadiyoti gaṅgāyamunādikā mahāsaritā. Evameva kho, bhikkhave, avijjūpanisā saṅkhārātiādīsu avijjā pabbatoti daṭṭhabbā. Abhisaṅkhārā meghoti, viññāṇādivaṭṭaṃ kandarādayoti, vimutti sāgaroti.

所谓“粗大雨点”(thullaphusitaka)，即大雨点。于“山涧、裂地、支流”等词中：“涧”(kandaraṃ)是因水而裂开的山区，亦称“山坡”(nitamba)或“河曲”(nadīkuñcha)。“裂地”(padaraṃ)是八个月不下雨而龟裂的地面。“支流”(sākhā)是流向小蓄水池的小水渠。小蓄水池(kusobbha)即小坑(khuddakaāvāṭa)。大蓄水池(mahāsobbha)即大坑(mahāāvāṭa)。小溪(kunnadi)即小河(khuddakanadi)。大河(mahānadi)即恒河(Gaṅgā)、亚穆纳(Yamunā)等大江(mahāsaritā)。诸比丘，正是这样，于“无明为行之依止”(avijjūpanisā saṅkhārā)等句中，当知无明(avijjā)如山，诸行(abhisaṅkhārā)如雨，识等轮回(viññāṇādivaṭṭa)如山涧等，解脱(vimutti)如大海。

Yathā pabbatamatthake devo vassitvā pabbatakandarādīni pūrento anupubbena mahāsamuddaṃ sāgaraṃ pūreti, evaṃ avijjāpabbatamatthake tāva abhisaṅkhārameghassa vassanaṃ veditabbaṃ. Assutavā hi bālaputhujjano avijjāya aññāṇī hutvā taṇhāya abhilāsaṃ katvā kusalākusalakammaṃ āyūhati, taṃ kusalākusalakammaṃ paṭisandhiviññāṇassa paccayo hoti, paṭisandhiviññāṇādīni nāmarūpādīnaṃ. Iti pabbatamatthake vuṭṭhadevassa kandarādayo pūretvā mahāsamuddaṃ āhacca ṭhitakālo viya avijjāpabbatamatthake vuṭṭhassa abhisaṅkhārameghassa paramparapaccayatāya anupubbena viññāṇādivaṭṭaṃ pūretvā ṭhitakālo. Buddhavacanaṃ pana pāḷiyaṃ agahitampi ‘‘idha tathāgato loke uppajjati, agārasmā anagāriyaṃ pabbajatī’’ti imāya pāḷiyā vasena gahitamevāti veditabbaṃ. Yā hi tassa kulagehe nibbatti, sā kammabhavapaccayā savikārā jāti nāma. So buddhānaṃ vā buddhasāvakānaṃ vā sammukhībhāvaṃ āgamma vaṭṭadosadīpakaṃ lakkhaṇāhaṭaṃ dhammakathaṃ sutvā vaṭṭavasena pīḷito hoti, evamassa savikārā khandhajāti vaṭṭadukkhassa paccayo hoti. So vaṭṭadukkhena pīḷito aparāparaṃ saddhaṃ janetvā agārasmā anagāriyaṃ pabbajati, evamassa vaṭṭadukkhaṃ aparāparasaddhāya paccayo hoti. So pabbajjāmatteneva asantuṭṭho ūnapañcavassakāle nissayaṃ [Pg.52] gahetvā vattapaṭipattiṃ pūrento dvemātikā paguṇaṃ katvā kammākammaṃ uggahetvā yāva arahattā nijjaṭaṃ katvā kammaṭṭhānaṃ gahetvā araññe vasanto pathavīkasiṇādīsu kammaṃ ārabhati, tassa kammaṭṭhānaṃ nissāya dubbalapīti uppajjati. Tadassa saddhūpanisaṃ pāmojjaṃ, taṃ balavapītiyā paccayo hoti. Balavapīti darathapaṭippassaddhiyā, sā appanāpubbabhāgasukhassa, taṃ sukhaṃ pādakajjhānasamādhissa. So samādhinā cittakallataṃ janetvā taruṇavipassanāya kammaṃ karoti. Iccassa pādakajjhānasamādhi taruṇavipassanāya paccayo hoti, taruṇavipassanā balavavipassanāya, balavavipassanā maggassa, maggo phalavimuttiyā, phalavimutti paccavekkhaṇañāṇassāti. Evaṃ devassa anupubbena sāgaraṃ pūretvā ṭhitakālo viya khīṇāsavassa vimuttisāgaraṃ pūretvā ṭhitakālo veditabboti. Tatiyaṃ.

犹如山顶降下雨水，次第注满山涧溪谷，最终汇入浩瀚大洋。无明山顶亦复如是，首先当知，是诸行之云降下。因为不闻法的愚痴凡夫，由于无明而无知，由渴爱而起欲求，造作善与不善业，那善与不善业是结生识的缘，结生识等是名色等的缘。犹如山顶降下的雨水，注满山涧溪谷后到达大洋而安住，无明山顶降下的诸行之云，也以辗转为缘，次第充满识等轮回而安住。再者，佛语虽未在此经文中被引用，也应知道，是依“于此，如来出现于世，从在家而出家”此一经文而被采纳的。因为他在俗家的出生，是名为以业有为缘、有变异的生。当他遇到诸佛或佛弟子，听闻开示轮回过患、阐明诸相的法谈，被轮回所逼迫，这样，他有变异的蕴之生，成为轮回苦的缘。他被轮回苦所逼迫，一再地生起信心，于是从在家而出家，这样，轮回苦成为他一再地生起信心的缘。他仅以出家而不满足，在未满五年时，即寻求依止，圆满各种行持，精通两部《波罗提木叉》，学习业与非业的辨别，直至阿罗汉果，解开纠结，受持业处，居住于林野，从地遍等开始用功。依此业处生起微弱的喜，那以信为强力助缘的喜悦是强喜的缘，强喜是苦恼平息的缘，平息又成为安止定前分之乐的缘，此乐则成为基础禅定之三摩地的缘。他通过三摩地生起心的堪能性，以初阶的观(taruṇavipassanā)而用功。如是，基础禅定之三摩地是初阶观的缘，初阶的观是强力的观的缘，强力的观是道的缘，道是果解脱的缘，果解脱是省察智的缘。犹如天雨次第注满大洋而安住，同样，应当知道，漏尽者的解脱大洋亦如是充满而安住。第三。

4. Aññatitthiyasuttavaṇṇanā

4. 异学经释义

24. Catutthe pāvisīti paviṭṭho. So ca na tāva paviṭṭho, ‘‘pavisissāmī’’ti nikkhantattā pana evaṃ vutto. Yathā kiṃ? Yathā ‘‘gāmaṃ gamissāmī’’ti nikkhantapuriso taṃ gāmaṃ appattopi ‘‘kahaṃ itthannāmo’’ti vutte ‘‘gāmaṃ gato’’ti vuccati, evaṃ. Atippagoti tadā kira therassa atippagoyeva nikkhantadivaso ahosi, atippagoyeva nikkhantabhikkhū bodhiyaṅgaṇe cetiyaṅgaṇe nivāsanapārupanaṭṭhāneti imesu ṭhānesu yāva bhikkhācāravelā hoti, tāva papañcaṃ karonti. Therassa pana ‘‘yāva bhikkhācāravelā hoti, tāva paribbājakehi saddhiṃ ekadvekathāvāre karissāmī’’ti cintayato yaṃnūnāhanti etadahosi. Paribbājakānaṃ ārāmoti so kira ārāmo dakkhiṇadvārassa ca veḷuvanassa ca antarā ahosi. Idhāti imesu catūsu vādesu. Kiṃvādī kimakkhāyīti kiṃ vadati kiṃ ācikkhati, kiṃ ettha samaṇassa gotamassa dassananti pucchanti. Dhammassa cānudhammaṃ byākareyyāmāti, bhotā gotamena yaṃ vuttaṃ kāraṇaṃ, tassa anukāraṇaṃ katheyyāma. Sahadhammiko vādānupātoti parehi vuttakāraṇena sakāraṇo hutvā samaṇassa gotamassa vādānupāto vādappavatti viññūhi garahitabbaṃ kāraṇaṃ koci appamattakopi kathaṃ nāgaccheyya? Idaṃ vuttaṃ hoti – kathaṃ sabbākārenapi samaṇassa gotamassa vāde gārayhaṃ kāraṇaṃ na bhaveyyāti?

24. 第四，“进入”(pāvisi)意即已为托钵而进入(paviṭṭho)。但他尚未进入，只因他已出发，心想“我将要进入”，故如此说。譬如有人说“我要去村庄”，即使还没到达，当被问到“某某人在哪里”时，人们会说“他已经去村庄了”，就是这样。“过早”(atippago)是指，据说当时长老出发的那天确实很早。那些出发很早的比丘们，在菩提树庭院、塔庙庭院等这些地方消磨时间，直到托钵乞食的时刻到来。而长老心想：“趁着还没到托钵乞食的时刻，我与遍行外道(paribbājaka)们作一两次谈论”，于是生此念头。“遍行外道们的园林”(Paribbājakānaṃ ārāmo)是指，据说那个园林位于南门和竹林(Veḷuvana)之间。“于此”(idhā)是指在这四种论说中。“持何论，说何法？”(Kiṃvādī kimakkhāyī)是指，他们问：“沙门乔达摩主张什么，宣说何法？于此，沙门乔达摩的见解为何？”“我们将解说与法相应的法”(Dhammassa cānudhammaṃ byākareyyāma)意即：“我们将阐述与乔达摩尊者所说之理相应的道理。”“与法相符的论证”(sahadhammiko vādānupāto)意即：以他人所说之理为根据，沙门乔达摩的论证与学说，怎么会不落入任何智者所应呵责之处，哪怕是丝毫呢？此话意即：沙门乔达摩的学说，怎么可能在各方面都没有可呵责之处呢？

Iti [Pg.53] vadanti phassapaccayā dukkhanti evaṃ vadantoti attho. Tatrāti tesu catūsu vādesu. Te vata aññatra phassāti idaṃ ‘‘tadapi phassapaccayā’’ti paṭiññāya sādhakavacanaṃ. Yasmā hi na vinā phassena dukkhapaṭisaṃvedanā atthi, tasmā jānitabbametaṃ yathā ‘‘tadapi phassapaccayā’’ti ayamettha adhippāyo.

“如是说”(iti vadanti)意即说“苦缘于触”。“于彼”(tatrā)是指在那四种论说中。“彼等实离于触”(Te vata aññatra phassā)这句话，是为了证实“那也是缘于触”(tadapi phassapaccayā)这一论断的佐证之言。因为确实，若无有触，则无有苦受，是故当知，此中意趣即是“那也是缘于触”。

Sādhu, sādhu, ānandāti ayaṃ sādhukāro sāriputtattherassa dinno, ānandattherena pana saddhiṃ bhagavā āmantesi. Ekamidāhanti ettha idhāti nipātamattaṃ, ekaṃ samayanti attho. Idaṃ vacanaṃ ‘‘na kevalaṃ sāriputtova rājagahaṃ paviṭṭho, ahampi pāvisiṃ. Na kevalañca tassevāyaṃ vitakko uppanno, mayhampi uppajji. Na kevalañca tasseva sā titthiyehi saddhiṃ kathā jātā, mayhampi jātapubbā’’ti dassanatthaṃ vuttaṃ.

“‘善哉，善哉，阿难！’此赞叹是给予舍利弗长老的，但世尊是向阿难长老说的。于‘Ekamidāhaṃ’中，‘ida’仅为助词，义为‘一时’。说此语是为了表明：‘不仅舍利弗进入了王舍城(Rājagaha)，我也进入过；不仅他生起了此念，我也曾生起过；不仅他和外道有过那番谈话，我过去也曾有过。’”

Acchariyaṃ abbhutanti ubhayampetaṃ vimhayadīpanameva. Vacanattho panettha accharaṃ paharituṃ yuttanti acchariyaṃ. Abhūtapubbaṃ bhūtanti abbhutaṃ. Ekena padenāti ‘‘phassapaccayā dukkha’’nti iminā ekena padena. Etena hi sabbavādānaṃ paṭikkhepattho vutto. Esevatthoti esoyeva phassapaccayā dukkhanti paṭiccasamuppādattho. Taññevettha paṭibhātūti taññevettha upaṭṭhātu. Idāni thero jarāmaraṇādikāya paṭiccasamuppādakathāya taṃ atthagambhīrañceva gambhīrāvabhāsañca karonto sace maṃ, bhantetiādiṃ vatvā yaṃmūlakā kathā uppannā, tadeva padaṃ gahetvā vivaṭṭaṃ dassento channaṃtvevātiādimāha. Sesaṃ uttānamevāti. Catutthaṃ.

“奇哉！未曾有哉！”这两个词都是表示惊叹的。“奇哉”的词义是：值得弹指赞叹；“未曾有哉”指的是前所未有之事发生了。“以一个词”即是以“触为缘而有苦”这一个词。因为用此词说出了驳斥一切论说的意义。“此即是义”，即“触为缘而有苦”，此即缘起之义。“愿此法义唯独对你显现”，即是愿此法义唯独对你呈现。现在，长老为了以老死等缘起之说，来阐明其义理的深奥和其深奥的显现，说了“尊者，如果……”等语后，便抓住作为此论题根源的那个词，为开示出离轮回之道，而说了“六处……”等语。其余的意义是显而易见的。第四经竟。

5. Bhūmijasuttavaṇṇanā

5. 浮弥迦经释义

25-26. Pañcame bhūmijoti tassa therassa nāmaṃ. Sesamidhāpi purimasutte vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – yasmā idaṃ sukhadukkhaṃ na kevalaṃ phassapaccayā uppajjati, kāyenapi kariyamānaṃ karīyati, vācāyapi manasāpi, attanāpi kariyamānaṃ karīyati, parenapi kariyamānaṃ karīyati, sampajānenapi kariyamānaṃ karīyati, asampajānenapi, tasmā tassa aparampi paccayavisesaṃ dassetuṃ kāye vā hānanda, satītiādimāha. Kāyasañcetanāhetūti kāyadvāre uppannacetanāhetu. Vacīsañcetanāmanosañcetanāsupi eseva nayo. Ettha ca kāyadvāre kāmāvacarakusalākusalavasena [Pg.54] vīsati cetanā labbhanti, tathā vacīdvāre. Manodvāre navahi rūpārūpacetanāhi saddhiṃ ekūnatiṃsāti tīsu dvāresu ekūnasattati cetanā honti, tappaccayaṃ vipākasukhadukkhaṃ dassitaṃ. Avijjāpaccayā cāti idaṃ tāpi cetanā avijjāpaccayā hontīti dassanatthaṃ vuttaṃ. Yasmā pana taṃ yathāvuttacetanābhedaṃ kāyasaṅkhārañceva vacīsaṅkhārañca manosaṅkhārañca parehi anussāhito sāmaṃ asaṅkhārikacittena karoti, parehi kāriyamāno sasaṅkhārikacittenāpi karoti, ‘‘idaṃ nāma kammaṃ karoti, tassa evarūpo nāma vipāko bhavissatī’’ti, evaṃ kammañca vipākañca jānantopi karoti, mātāpitūsu cetiyavandanādīni karontesu anukarontā dārakā viya kevalaṃ kammameva jānanto ‘‘imassa pana kammassa ayaṃ vipāko’’ti vipākaṃ ajānantopi karoti, tasmā taṃ dassetuṃ sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharotītiādi vuttaṃ.

25-26. 第五（经）中，“布米加”（Bhūmija）是那位长老的名字。其余部分也应如前经所述之理趣而知。此处的差别在于：这苦乐不仅因触为缘而生，也由身造作、由语造作、由意造作，或自作、或他作，或有正知而作、或无正知而作，所以为了显示其另一缘的差别，（世尊）说：‘阿难，或于身……’等。“以身思为因”，即以身门所生之思为因。于语思、意思，也是同样的理趣。于此，身门可得二十种欲界善、不善思，语门也是如此；意门则连同九种色、无色界思而有二十九种。如是，三门共有六十九种思，（经中）显示了缘于此而有的异熟苦乐。“亦以无明为缘”，此语是为了显示那些思也是以无明为缘而说。又，因为对于如前所述有种种差别的身行、语行与意行，（人们）或未经他人激励而以无行心自作，或被他人促使而以有行心作；或了知“造作此业，将有如是果报”而作；或如孩童模仿父母礼敬塔庙等，只知其业而不知“此业有此果报”，不了知果报而作。为了显示此义，（世尊）说了：‘阿难，或自身造作彼身行……’等。

Imesu, ānanda, dhammesūti ye ime ‘‘sāmaṃ vā taṃ, ānanda, kāyasaṅkhāra’’ntiādīsu catūsu ṭhānesu vuttā chasattati dvesatā cetanādhammā, imesu dhammesu avijjā upanissayakoṭiyā anupatitā. Sabbepi hi te ‘‘avijjāpaccayā saṅkhārā’’ti ettheva saṅgahaṃ gacchanti. Idāni vivaṭṭaṃ dassento avijjāya tvevātiādimāha. So kāyo na hotīti yasmiṃ kāye sati kāyasañcetanāpaccayaṃ ajjhattaṃ sukhadukkhaṃ uppajjati, so kāyo na hoti. Vācāmanesupi eseva nayo. Apica kāyoti cetanākāyo, vācāpi cetanāvācā, manopi kammamanoyeva. Dvārakāyo vā kāyo. Vācāmanesupi eseva nayo. Khīṇāsavo cetiyaṃ vandati, dhammaṃ bhaṇati, kammaṭṭhānaṃ manasi karoti, kathamassa kāyādayo na hontīti? Avipākattā. Khīṇāsavena hi kataṃ kammaṃ neva kusalaṃ hoti nākusalaṃ. Avipākaṃ hutvā kiriyāmatte tiṭṭhati, tenassa te kāyādayo na hontīti vuttaṃ.

阿难，于此等法中，即于“阿难，彼或为身行”等四处所说之二百七十六种思法，无明以依止支分而随附。诚然，彼等一切皆摄于“无明缘行”一句中。如今，为开示还灭，（世尊）说“然，唯由无明……”等语。所谓“彼身则无”，即有某身时，缘身思而生起内在之苦乐，（于漏尽者）彼身则无。于语、意亦同此理。再者，身即思身，语亦思语，意亦唯是业意。或，身为门身，于语、意亦同此理。“漏尽者礼敬制多、宣说正法、作意业处，云何彼无身等耶？”“因无异熟故。”诚然，漏尽者所作业，既非善，亦非不善，以无异熟，仅住于唯作。是故说彼无身等。

Khettaṃ taṃ na hotītiādīsupi viruhanaṭṭhena taṃ khettaṃ na hoti, patiṭṭhānaṭṭhena vatthu na hoti, paccayaṭṭhena āyatanaṃ na hoti, kāraṇaṭṭhena adhikaraṇaṃ na hoti. Sañcetanāmūlakañhi ajjhattaṃ sukhadukkhaṃ [Pg.55] uppajjeyya, sā sañcetanā etesaṃ viruhanādīnaṃ atthānaṃ abhāvena tassa sukhadukkhassa neva khettaṃ, na vatthu na āyatanaṃ, na adhikaraṇaṃ hotīti. Imasmiṃ sutte vedanādīsu sukhadukkhameva kathitaṃ, tañca kho vipākamevāti. Pañcamaṃ.

于“彼非田”等句中亦然：以生长义，彼非田；以建立义，彼非事；以资助义，彼非处；以原因义，彼非所依。诚然，以思为根之内在苦乐或可生起，然彼思因无生长等义，故于彼苦乐，既非田，非事，非处，亦非所依。于此经中，仅说受等之苦乐，而彼实为异熟而已。第五经（释）竟。

Chaṭṭhaṃ upavāṇasuttaṃ uttānameva. Ettha pana vaṭṭadukkhameva kathitanti. Chaṭṭhaṃ.

第六优波瓦纳经，其义浅显。然于此中，仅宣说轮回之苦而已。第六经（释）竟。

7. Paccayasuttavaṇṇanā

7. 缘经释义

27-28. Sattame paṭipāṭiyā vuttesu pariyosānapadaṃ gahetvā katamañca, bhikkhave, jarāmaraṇantiādi vuttaṃ. Evaṃ paccayaṃ pajānātīti evaṃ dukkhasaccavasena paccayaṃ jānāti. Paccayasamudayādayopi samudayasaccādīnaṃyeva vasena veditabbā. Diṭṭhisampannoti maggadiṭṭhiyā sampanno. Dassanasampannoti tasseva vevacanaṃ. Āgato imaṃ saddhammanti maggasaddhammaṃ āgato. Passatīti maggasaddhammameva passati. Sekkhena ñāṇenāti maggañāṇeneva. Sekkhāya vijjāyāti maggavijjāya eva. Dhammasotaṃ samāpannoti maggasaṅkhātameva dhammasotaṃ samāpanno. Ariyoti puthujjanabhūmiṃ atikkanto. Nibbedhikapaññoti nibbedhikapaññāya samannāgato. Amatadvāraṃ āhacca tiṭṭhatīti amataṃ nāma nibbānaṃ, tassa dvāraṃ ariyamaggaṃ āhacca tiṭṭhatīti. Aṭṭhamaṃ uttānameva. Sattamaaṭṭhamāni.

27-28. 在第七经中，于依次所说中，取其结尾句而说了“诸比丘，何为老死？”等。“如是了知缘”即是以苦谛的方式了知缘。缘之集起等也应以集谛等的方式来理解。“具足见者”即具足道之见。“具足达者”是其同义词。“已达此正法”即已达道之正法。“见”即见道之正法。“以有学之智”即以道之智。“以有学之明”即以道之明。“入于法流”即入于名为道之法流。“圣者”即已超越凡夫地。“具决择慧”即具足决择之慧。“已达不死之门而住”即不死是涅槃之名，其门为圣道，已达此门而住。第八经其义显明。第七与第八。

9. Samaṇabrāhmaṇasuttavaṇṇanā

9. 沙门婆罗门经释义

29-30. Navamaṃ akkharabhāṇakānaṃ bhikkhūnaṃ ajjhāsayena vuttaṃ. Te hi parīti upasaggaṃ pakkhipitvā vuccamāne paṭivijjhituṃ sakkonti. Navamaṃ.

29-30. 第九经是依通晓文句的比丘们的意趣而说。因为他们能够通过加入“pari”这个前缀来洞察所说之义。第九经。

Dasame sabbaṃ uttānameva. Imesu dvīsu suttesu catusaccapaṭivedhova kathito. Dasamaṃ.

第十经全部是明白的。在这两部经中，讲的是四圣谛的洞见。第十经。

Dasabalavaggo tatiyo.

十力品第三

4. Kaḷārakhattiyavaggo

4. 迦罗罗刹帝利品

1. Bhūtasuttavaṇṇanā

1. 已有经释义

31. Kaḷārakhattiyavaggassa [Pg.56] paṭhame ajitapañheti ajitamāṇavena pucchitapañhe. Saṅkhātadhammāseti saṅkhātadhammā vuccanti ñātadhammā tulitadhammā tīritadhammā. Sekkhāti satta sekkhā. Puthūti teyeva satta jane sandhāya puthūti vuttaṃ. Idhāti imasmiṃ sāsane. Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatattā nipako, tvaṃ paṇḍito pabrūhīti yācati. Iriyanti vuttiṃ ācāraṃ gocaraṃ vihāraṃ paṭipattiṃ. Mārisāti bhagavantaṃ ālapati. Sekkhānañca saṅkhātadhammānañca khīṇāsavānañca paṭipattiṃ mayā pucchito paṇḍita, mārisa, mayhaṃ kathehīti ayamettha saṅkhepattho.

31. 迦拉罗刹帝利品第一中，“阿耆多之问”(ajitapañha)即阿耆多(Ajita)童子所问之问。“已辨法者”(Saṅkhātadhammā)，是说已了知法、已衡量法、已度脱法的人。“有学”(sekkhā)即七种有学。“众多”(puthū)即针对此七种人而说为“众多”。“于此”(idha)即于此教法中。关于“智者”(nipako)：智慧被称为“审慎”(nepakkaṃ)，因具足此智慧，故为“智者”；他请求道：“您是智者，请为我说明。”“行”(iriyan)即生活、行为、行处、住处、行道。“尊者”(mārisa)是称呼世尊。“有学、已辨法者及漏尽者的行道，我所问的，智者啊，尊者，请为我解说”——这是此处的简要义。

Tuṇhī ahosīti kasmā yāva tatiyaṃ puṭṭho tuṇhī ahosi? Kiṃ pañhe kaṅkhati, udāhu ajjhāsayeti? Ajjhāsaye kaṅkhati, no pañhe. Evaṃ kirassa ahosi – ‘‘satthā maṃ sekkhāsekkhānaṃ āgamanīyapaṭipadaṃ kathāpetukāmo; sā ca khandhavasena dhātuvasena āyatanavasena paccayākāravasenāti bahūhi kāraṇehi sakkā kathetuṃ. Kathaṃ kathento nu kho satthu ajjhāsayaṃ gahetvā kathetuṃ sakkhissāmī’’ti? Atha satthā cintesi – ‘‘ṭhapetvā maṃ añño pattaṃ ādāya caranto sāvako nāma paññāya sāriputtasamo natthi. Ayampi mayā pañhaṃ puṭṭho yāva tatiyaṃ tuṇhī eva. Pañhe nu kho kaṅkhati, udāhu ajjhāsaye’’ti. Atha ‘‘ajjhāsaye’’ti ñatvā pañhakathanatthāya nayaṃ dadamāno bhūtamidanti, sāriputta, passasīti āha.

他为何沉默？为何直到第三次被问仍沉默？是对问题有疑惑，还是对“意向”(ajjhāsaya)有疑惑？是对“意向”有疑惑，不是对问题。据说他当时这样想：“导师想让我解说有学与无学(sekkhāsekkhā)的行道；而这可以从蕴、界、处、缘起的角度等多种方式来解说。我该如何说，才能把握导师的意向而说呢？”于是导师想：“除了我之外，没有其他能继承我教法的弟子在智慧上能与舍利弗相比。即使是他，被我问了三次也还是沉默。他到底是对问题有疑惑，还是对意向有疑惑呢？”之后，了知是“对意向”有疑惑后，为了让他能解答问题而给予引导，说道：“舍利弗，你见到这已生成者吗？”

Tattha bhūtanti jātaṃ nibbattaṃ, khandhapañcakassetaṃ nāmaṃ. Iti satthā ‘‘pañcakkhandhavasena, sāriputta, imaṃ pañhaṃ kathehī’’ti therassa nayaṃ deti. Sahanayadānena pana therassa tīre ṭhitapurisassa vivaṭo ekaṅgaṇo mahāsamuddo viya nayasatena nayasahassena pañhabyākaraṇaṃ upaṭṭhāsi. Atha naṃ byākaronto bhūtamidanti, bhantetiādimāha. Tattha bhūtamidanti idaṃ nibbattaṃ khandhapañcakaṃ. Sammappaññāya passatīti saha vipassanāya maggapaññāya sammā passati. Paṭipanno hotīti sīlato paṭṭhāya yāva arahattamaggā nibbidādīnaṃ [Pg.57] atthāya paṭipanno hoti. Tadāhārasambhavanti idaṃ kasmā ārabhi? Etaṃ khandhapañcakaṃ āhāraṃ paṭicca ṭhitaṃ, tasmā taṃ āhārasambhavaṃ nāma katvā dassetuṃ idaṃ ārabhi. Iti imināpi pariyāyena sekkhapaṭipadā kathitā hoti. Tadāhāranirodhāti tesaṃ āhārānaṃ nirodhena. Idaṃ kasmā ārabhi? Tañhi khandhapañcakaṃ āhāranirodhā nirujjhati, tasmā taṃ āhāranirodhasambhavaṃ nāma katvā dassetuṃ idaṃ ārabhi. Iti imināpi pariyāyena sekkhasseva paṭipadā kathitā. Nibbidāti ādīni sabbāni kāraṇavacanānīti veditabbāni. Anupādā vimuttoti catūhi upādānehi kañci dhammaṃ agahetvā vimutto. Sādhu sādhūti iminā therassa byākaraṇaṃ sampahaṃsetvā sayampi tatheva byākaronto puna ‘‘bhūtamida’’ntiādimāhāti. Paṭhamaṃ.

此处，“已有的”即已生、已成，是五蕴的名称。因此，导师对长老给予引导说：“舍利弗(Sāriputta)，你应依五蕴来解说此问。”随着引导的给予，对长老而言，解说此问的方法便以百种、千种方式呈现，犹如对立于岸边者展现出一望无际的大海。于是，他在解说时说道：“尊者，此是已有的”等等。此处，“此是已有的”即此已生成的五蕴。“以正慧见”即以观(vipassanā)慧与道慧正确地见。“已行道”即从戒开始，为了厌离等，行道直至阿罗汉道。“彼从食生”，为何以此开始？此五蕴依食而住，为显示其名为“从食生”，故以此开始。以此理路，亦是宣说了有学行道。“彼因食灭”，即因彼诸食之灭。为何以此开始？彼五蕴因食灭而灭，为显示其名为“因食灭而生”，故以此开始。以此理路，亦是宣说了有学自身的行道。“厌离”等，皆应知为因缘之语。“无取而解脱”即不以四种取执取任何法而解脱。“善哉！善哉！”世尊以此赞许长老的解说后，自己也同样地解说，再次说道：“此是已有的”等等。第一。

2. Kaḷārasuttavaṇṇanā

2. 迦罗罗经释义

32. Dutiye kaḷārakhattiyoti tassa therassa nāmaṃ. Dantā panassa kaḷārā visamasaṇṭhānā, tasmā ‘‘kaḷāro’’ti vuccati. Hīnāyāvattoti hīnassa gihibhāvassa atthāya nivatto. Assāsamalatthāti assāsaṃ avassayaṃ patiṭṭhaṃ na hi nūna alattha, tayo magge tīṇi ca phalāni nūna nālatthāti dīpeti. Yadi hi tāni labheyya, na sikkhaṃ paccakkhāya hīnāyāvatteyyāti ayaṃ therassa adhippāyo. Na khvāhaṃ, āvusoti ahaṃ kho, āvuso, ‘‘assāsaṃ patto, na patto’’ti na kaṅkhāmi. Therassa hi sāvakapāramīñāṇaṃ avassayo, tasmā so na kaṅkhati. Āyatiṃ panāvusoti iminā ‘‘āyatiṃ paṭisandhi tumhākaṃ ugghāṭitā, na ugghāṭitā’’ti arahattappattiṃ pucchati. Na khvāhaṃ, āvuso, vicikicchāmīti iminā thero tattha vicikicchābhāvaṃ dīpeti.

32. 于第二经中，迦拉罗刹帝利(Kaḷārakhattiya)是那位长老的名字。他的牙齿不平整(kaḷārā visamasaṇṭhānā)，因此被称为“迦拉罗”(Kaḷāro)。“还俗于低劣者”(Hīnāyāvatto)意为：为了低劣的在家生活而退转。“未得安稳”(Assāsamalattha)显示他确实未得安稳、依靠、立足处，即确实未得三道与三果。因为如果他证得了它们，就不会舍戒还俗于低劣者——这是那位长老的意趣。“贤友，我实不疑”(Na khvāhaṃ, āvuso)意为：贤友，我实不怀疑“我是否已得安稳”。因为长老以声闻波罗蜜智(sāvakapāramīñāṇa)为依靠，所以他不怀疑。“然而，贤友，于未来”(Āyatiṃ panāvuso)这句是询问阿罗汉果：“您的未来结生是否已断除？”“贤友，我实无疑惑”(Na khvāhaṃ, āvuso, vicikicchāmi)这句，长老以此显示他于此无有疑惑。

Yena bhagavā tenupasaṅkamīti ‘‘imaṃ sutakāraṇaṃ bhagavato ārocessāmī’’ti upasaṅkami. Aññā byākatāti arahattaṃ byākataṃ. Khīṇā jātīti na therena evaṃ byākatā, ayaṃ pana thero tuṭṭho pasanno evaṃ padabyañjanāni āropetvā āha. Aññataraṃ bhikkhuṃ āmantesīti taṃ sutvā satthā cintesi – ‘‘sāriputto dhīro gambhīro. Na so kenaci kāraṇena evaṃ byākarissati. Saṃkhittena pana pañho byākato [Pg.58] bhavissati. Pakkosāpetvā naṃ pañhaṃ byākarāpessāmī’’ti aññataraṃ bhikkhuṃ āmantesi.

“他前往世尊之处”(Yena bhagavā tenupasaṅkami)意为：心想“我应将这听闻之事禀告世尊”，因而前去。“已记说究竟智”(Aññā byākatā)意为：阿罗汉果已被记说。“生已尽”(Khīṇā jāti)等语，并非由舍利弗长老如此记说，而是这位长老心生欢喜与净信，自行添加了这些词句而说。“召来某位比丘”(Aññataraṃ bhikkhuṃ āmantesi)意为：世尊听后心想：“舍利弗是贤智且深邃的，他不会无故如此记说，想必是以简略的方式解答了问题。我应叫他来，让他解说此问。”于是召来某位比丘。

Sace taṃ sāriputtāti idaṃ bhagavā ‘‘na esa attano dhammatāya aññaṃ byākarissati, pañhametaṃ pucchissāmi, taṃ kathentova aññaṃ byākarissatī’’ti aññaṃ byākarāpetuṃ evaṃ pucchi. Yaṃnidānāvuso, jātīti, āvuso, ayaṃ jāti nāma yaṃpaccayā, tassa paccayassa khayā khīṇasmiṃ jātiyā paccaye jātisaṅkhātaṃ phalaṃ khīṇanti viditaṃ. Idhāpi ca thero pañhe akaṅkhitvā ajjhāsaye kaṅkhati. Evaṃ kirassa ahosi – ‘‘aññā nāma taṇhā khīṇā, upādānaṃ khīṇaṃ, bhavo khīṇo, paccayo khīṇo, kilesā khīṇātiādīhi bahūhi kāraṇehi sakkā byākātuṃ, kathaṃ kathento pana satthu ajjhāsayaṃ gahetuṃ sakkhissāmī’’ti.

世尊说“舍利弗，如果那样”等句，是为了让他记说最终智而如此提问，心想：“他不会依其自性记说最终智。我将问他这个问题，他在解说此问时，就会记说最终智。”（问：）“贤友，生以何为缘？”其义为：贤友，此名为“生”者，缘于何缘；彼缘灭故，于生之缘灭尽时，当知被称为“生”的果亦已灭尽。于此，长老并非对问题有疑惑，而是对（世尊的）意向有疑惑。据说他当时这样想：“名为‘最终智’者，可以从许多原因来记说，如：爱已尽、取已尽、有已尽、缘已尽、烦恼已尽等。但我该如何说，才能把握世尊的意向呢？”

Kiñcāpi evaṃ ajjhāsaye kaṅkhati, pañhaṃ pana aṭṭhapetvāva paccayākāravasena byākāsi. Satthāpi paccayākāravaseneva byākarāpetukāmo, tasmā esa byākarontova ajjhāsayaṃ gaṇhi. Tāvadeva ‘‘gahito me satthu ajjhāsayo’’ti aññāsi. Athassa nayasatena nayasahassena pañhabyākaraṇaṃ upaṭṭhāsi. Yasmā pana bhagavā uttari pañhaṃ pucchati, tasmā tena taṃ byākaraṇaṃ anumoditanti veditabbaṃ.

虽然他对（世尊的）意向如此疑惑，但他并未搁置问题，而是依缘起的方式作了解答。导师也希望他依缘起的方式来解答，因此当他解答时，便领会了导师的意向。他立刻了知：“我已领会导师的意向。”于是，对该问题的解答便以百种、千种方式向他呈现。又，因为世尊继续追问，故应知他的解答已为世尊所认可。

Kathaṃ jānato pana teti idaṃ kasmā ārabhi? Savisaye sīhanādaṃ nadāpetuṃ. Thero kira sūkaranikhātaleṇadvāre dīghanakhaparibbājakassa vedanāpariggahasutte kathiyamāne tālavaṇṭaṃ gahetvā satthāraṃ bījayamāno ṭhito tisso vedanā pariggahetvā sāvakapāramīñāṇaṃ adhigato, ayamassa savisayo. Imasmiṃ savisaye ṭhito sīhanādaṃ nadissatīti naṃ sandhāya satthā idaṃ pañhaṃ pucchi. Aniccāti hutvā abhāvaṭṭhena aniccā. Yadaniccaṃ taṃ dukkhanti ettha kiñcāpi sukhā vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā, adukkhamasukhā ñāṇasukhā aññāṇadukkhā, vipariṇāmakoṭiyā pana sabbāva dukkhā nāma jātā. Viditanti yasmā evaṃ vedanāttayaṃ dukkhanti viditaṃ, tasmā yā tattha taṇhā, sā na upaṭṭhāsīti dasseti.

“然而，知者如何？”此问为何而发？为令其于自领域作狮子吼。据说，当世尊于野猪洞(Sūkaranikhāta)口为长爪(Dīghanakha)游行者说《受遍取经》(Vedanāpariggaha Sutta)时，长老正手持多罗扇为导师扇风，彼时他遍取三受而证得声闻波罗蜜智，此即其领域。导师念及‘他将安住于此领域作狮子吼’，故针对他问此问题。“无常”，即有而后无之义。“凡无常者，彼即是苦”，于此，虽说乐受住时为乐，变时为苦；苦受住时为苦，变时为乐；不苦不乐受，有智为乐，无智为苦；然依变易之究竟而言，一切皆名为苦。“已知”：此句显示，正因为如此了知三组受皆是苦，所以于彼的贪爱便不现起。

Sādhu [Pg.59] sādhūti therassa vedanāparicchedajānane sampahaṃsanaṃ. Thero hi vedanā ekāti vā dve tisso catassoti vā avuttepi vuttanayena tāsaṃ tissoti paricchedaṃ aññāsi, tena taṃ bhagavā sampahaṃsanto evamāha. Dukkhasminti idaṃ bhagavā iminā adhippāyena āha – ‘‘sāriputta, yaṃ tayā ‘iminā kāraṇena vedanāsu taṇhā na upaṭṭhāsī’ti byākataṃ, taṃ subyākataṃ. ‘Tisso vedanā’ti vibhajantena pana te atippapañco kato, taṃ ‘dukkhasmi’nti byākarontenapi hi te subyākatameva bhaveyya. Yaṃkiñci vedayitaṃ, taṃ dukkhanti ñātamattepi hi vedanāsu taṇhā na tiṭṭhati’’.

“善哉！善哉！”此为赞叹长老了知受之分别。因为，纵使世尊未曾说受为一、二、三或四，长老亦能依已说之法，了知其分别为三，是故世尊赞叹他而如是说。“于苦”，世尊怀此意趣而说：“舍利弗，你解答说‘由于此因，于诸受中，贪爱不现起’，此为善说。然而，你将受分为三种，则作了过多的铺陈。因为，即便你只回答‘于苦’，亦是善说。盖因只要了知‘任何所受，皆是苦’，贪爱即于诸受中无从住立。”

Kathaṃ vimokkhāti katarā vimokkhā, katarena vimokkhena tayā aññā byākatāti attho? Ajjhattaṃ vimokkhāti ajjhattavimokkhena, ajjhattasaṅkhāre pariggahetvā pattaarahattenāti attho. Tattha catukkaṃ veditabbaṃ – ajjhattaṃ abhiniveso ajjhattaṃ vuṭṭhānaṃ, ajjhattaṃ abhiniveso bahiddhā vuṭṭhānaṃ, bahiddhā abhiniveso bahiddhā vuṭṭhānaṃ, bahiddhā abhiniveso ajjhattaṃ vuṭṭhānanti. Ajjhattañhi abhinivesitvā bahiddhādhammāpi daṭṭhabbāyeva, bahiddhā abhinivesitvā ajjhattadhammāpi. Tasmā koci bhikkhu ajjhattaṃ saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā bahiddhā otāreti, bahiddhāpi pariggahetvā puna ajjhattaṃ otāreti, tassa ajjhatta saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti ajjhattaṃ abhiniveso ajjhattaṃ vuṭṭhānaṃ nāma. Koci ajjhattaṃ saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā bahiddhā otāreti, tassa bahiddhā saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti ajjhattaṃ abhiniveso bahiddhā vuṭṭhānaṃ nāma. Koci bahiddhā saṅkhāresu ñāṇaṃ otāretvā, te vavatthapetvā ajjhattaṃ otāreti, ajjhattampi pariggahetvā puna bahiddhā otāreti, tassa bahiddhā saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti bahiddhā abhiniveso bahiddhā vuṭṭhānaṃ nāma. Koci bahiddhā saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā ajjhattaṃ otāreti, tassa ajjhattasaṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti bahiddhā abhiniveso ajjhattaṃ vuṭṭhānaṃ nāma. Tatra thero ‘‘ajjhattasaṅkhāre pariggahetvā tesaṃ vavatthānakāle maggavuṭṭhānena arahattaṃ pattosmī’’ti dassento ajjhattaṃ vimokkhā khvāhaṃ, āvusoti āha.

“如何解脱？”意思是：“是哪种解脱？你是通过哪种解脱而宣说究竟知的？”“内解脱”，意思是：“以内解脱，即把握内在诸行而证得阿罗汉果。”于此应知有四法：内专注而内出离，内专注而外出离，外专注而外出离，外专注而内出离。确实，专注于内，亦应见外法；专注于外，亦应见内法。因此，某位比丘将智沉入内在诸行，确定它们后，再沉入外在诸行；把握外在诸行后，又复沉入内在诸行，当他省察内在诸行时，生起道之出离。这称为内专注而内出离。某位比丘将智沉入内在诸行，确定它们后，再沉入外在诸行，当他省察外在诸行时，生起道之出离。这称为内专注而外出离。某位比丘将智沉入外在诸行，确定它们后，再沉入内在诸行；把握内在诸行后，又复沉入外在诸行，当他省察外在诸行时，生起道之出离。这称为外专注而外出离。某位比丘将智沉入外在诸行，确定它们后，再沉入内在诸行，当他省察内在诸行时，生起道之出离。这称为外专注而内出离。于此，长老为了表明“我把握内在诸行，在确定它们之时，以道之出离而证得阿罗汉果”，故说：“贤友，我确实是由内解脱。”

Sabbupādānakkhayāti [Pg.60] sabbesaṃ catunnampi upādānānaṃ khayena. Tathā sato viharāmīti tenākārena satiyā samannāgato viharāmi. Yathā sataṃ viharantanti yenākārena maṃ satiyā samannāgataṃ viharantaṃ. Āsavā nānussavantīti cakkhuto rūpe savanti āsavanti sandanti pavattantīti evaṃ chahi dvārehi chasu ārammaṇesu savanadhammā kāmāsavādayo āsavā nānussavanti nānuppavaḍḍhanti, yathā me na uppajjantīti attho. Attānañca nāvajānāmīti attānañca na avajānāmi. Iminā omānapahānaṃ kathitaṃ. Evañhi sati pajānanā pasannā hoti.

“一切执取灭尽”，指所有四种执取的灭尽。“如是具念而住”，指以彼行相，具念而住。“如我具念而住”，指我以何种方式具足念而住。“诸漏不随流”，指从眼于色等，于六门对六境，有流漏性质的欲漏等诸漏，不随流、不增长，其义为：于我处不生起。“亦不轻视自己”，指亦不轻贱自己。此说为断除卑慢。因为如此，慧便明净。

Samaṇenāti buddhasamaṇena. Tesvāhaṃ na kaṅkhāmīti tesu ahaṃ ‘‘kataro kāmāsavo, kataro bhavāsavo, kataro diṭṭhāsavo, kataro avijjāsavo’’ti evaṃ sarūpabhedatopi, ‘‘cattāro āsavā’’ti evaṃ gaṇanaparicchedatopi na kaṅkhāmi. Te me pahīnāti na vicikicchāmīti te mayhaṃ pahīnāti vicikicchaṃ na uppādemi. Idaṃ bhagavā ‘‘evaṃ byākarontenapi tayā subyākataṃ bhaveyya ‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso’tiādīni pana te vadantena atippapañco kato’’ti dassento āha.

“沙门”，指佛陀沙门。“我于彼等无疑惑”，指我于彼等，无论是从“何为欲漏，何为有漏，何为见漏，何为无明漏”这样的自性差别上，还是从“有四漏”这样的数量限定上，皆无疑惑。“我于彼等已断无疑”，指我不会生起“彼等已为我所断否？”的疑惑。世尊为了显示“即使你那样回答，也同样是善解答，但你说‘贤友，我确实是由内解脱’等，则未免过于繁复了”，而说此话。

Uṭṭhāyāsanā vihāraṃ pāvisīti paññattavarabuddhāsanato uṭṭhahitvā vihāraṃ antomahāgandhakuṭiṃ pāvisi asambhinnāya eva parisāya. Kasmā? Buddhā hi aniṭṭhitāya desanāya asambhinnāya parisāya uṭṭhāyāsanā gandhakuṭiṃ pavisantā puggalathomanatthaṃ vā pavisanti dhammathomanatthaṃ vā. Tattha puggalathomanatthaṃ pavisanto satthā evaṃ cintesi – ‘‘imaṃ mayā saṃkhittena uddesaṃ uddiṭṭhaṃ vitthārena ca avibhattaṃ dhammapaṭiggāhakā bhikkhū uggahetvā ānandaṃ vā kaccāyanaṃ vā upasaṅkamitvā pucchissanti, te mayhaṃ ñāṇena saṃsandetvā kathessanti, tatopi dhammapaṭiggāhakā puna maṃ pucchissanti. Tesamahaṃ ‘sukathitaṃ, bhikkhave, ānandena, sukathitaṃ kaccāyanena, maṃ cepi tumhe etamatthaṃ puccheyyātha, ahampi naṃ evameva byākareyya’nti evaṃ te puggale thomessāmi. Tato tesu gāravaṃ janetvā bhikkhū upasaṅkamissanti, tepi bhikkhū atthe ca dhamme ca niyojessanti, te tehi niyojitā tisso sikkhā paripūretvā dukkhassantaṃ karissantī’’ti.

“从座起，入精舍”，意指从所设的殊胜佛座起，于会众未散时，进入精舍内的大香孤邸（mahāgandhakuṭi）。为何如此？因为诸佛于说法未终、会众未散时，从座起而入香孤邸，或是为了赞叹个人，或是为了赞叹法。在此，当为赞叹个人而入室时，导师如是思惟：“我对此以简略的方式举示了纲要，而未曾详细分别。领受法的比丘们，在领受后，将去亲近阿难或迦旃延，并向他们请教。他们将对照我的智慧而解说，之后，领受法的比丘们又将再问我。我将对他们说：‘诸比丘，阿难善说，迦旃延善说。即使你们问我此义，我亦将如是解答。’如是赞叹彼等个人。于是，比丘们将对他们生起敬意，并去亲近他们。他们亦将使诸比丘致力于义与法，为他们所策励者，将圆满三学，并作苦的终结。”

Atha [Pg.61] vā panassa evaṃ hoti – ‘‘esa mayi pakkante attano ānubhāvaṃ karissati, atha naṃ ahampi tatheva thomessāmi, taṃ mama thomanaṃ sutvā gāravajātā bhikkhū imaṃ upasaṅkamitabbaṃ, vacanañcassa sotabbaṃ saddhātabbaṃ maññissanti, taṃ tesaṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti dhammathomanatthaṃ pavisanto evaṃ cintesi yathā dhammadāyādasutte cintesi. Tatra hissa evaṃ ahosi – ‘‘mayi vihāraṃ paviṭṭhe āmisadāyādaṃ garahanto dhammadāyādañca thomento imissaṃyeva parisati nisinno sāriputto dhammaṃ desessati, evaṃ dvinnampi amhākaṃ ekajjhāsayāya matiyā desitā ayaṃ desanā aggā ca garukā ca bhavissati pāsāṇacchattasadisā’’ti.

或者，世尊如是思惟：“此舍利弗将于我离去后，展现自己的威力，届时我亦将同样赞叹他。诸比丘闻我赞叹，心生敬意，将会认为应亲近此舍利弗，其言应听、应信。此将为他们带来长久的利益与安乐。”为赞叹法而入室时，世尊如是思惟，犹如在《法嗣经》(Dhammadāyādasutta)中所思惟。于彼经中，他如是思惟：“我入精舍后，舍利弗将坐于此会众中，呵责财利继承(āmisadāyāda)，赞叹法之继承(dhammadāyāda)，而宣说法要。如是我们二人以同一意向、同一智慧所说之法，将成为最上、最受敬重，犹如石伞一般。”

Idha pana āyasmantaṃ sāriputtaṃ ukkaṃsetvā pakāsetvā ṭhapetukāmo puggalathomanatthaṃ uṭṭhāyāsanā vihāraṃ pāvisi. Īdisesu ṭhānesu bhagavā nisinnāsaneyeva antarahito cittagatiyā vihāraṃ pavisatīti veditabbo. Yadi hi kāyagatiyā gaccheyya, sabbā parisā bhagavantaṃ parivāretvā gaccheyya, sā ekavāraṃ bhinnā puna dussannipātā bhaveyyāti bhagavā adissamānena kāyena cittagatiyā eva pāvisi.

于此，世尊欲称扬、阐明、确立具寿舍利弗，为赞叹个人故，从座而起，进入精舍。应知，在此等处，世尊即于所坐之座上隐没，以心行(cittagati)进入精舍。因为，若以身行(kāyagati)而去，则所有会众皆将围绕世尊而行。会众一旦散开，便难以再聚集，因此世尊以不可见之身，唯以心行而入。

Evaṃ paviṭṭhe pana bhagavati bhagavato adhippāyānurūpameva sīhanādaṃ naditukāmo tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi. Pubbe appaṭisaṃviditanti idaṃ nāma pucchissatīti pubbe mayā aviditaṃ aññātaṃ. Paṭhamaṃ pañhanti, ‘‘sace taṃ, sāriputta, evaṃ puccheyyuṃ kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā khīṇā jātī’’ti imaṃ paṭhamaṃ pañhaṃ. Dandhāyitattanti satthu āsayajānanatthaṃ dandhabhāvo asīghatā. Paṭhamaṃ pañhaṃ anumodīti, ‘‘jāti panāvuso sāriputta, kiṃnidānā’’ti imaṃ dutiyaṃ pañhaṃ pucchanto, ‘‘yaṃnidānāvuso, jātī’’ti evaṃ vissajjitaṃ paṭhamaṃ pañhaṃ anumodi.

当世尊如是进入后，具寿舍利弗欲作符合世尊意趣的狮子吼，于世尊离去不久，告诸比丘：“‘先前未曾省察’（appaṭisaṃvidita），是说‘将会问这个问题’，此为我先前所不知、不晓。‘第一个问题’（paṭhamaṃ pañhaṃ），即‘贤友舍利弗，倘若有人如此问你：“贤友舍利弗，你是如何知、如何见而宣说究竟知：生已尽？”’，此为第一个问题。‘迟缓’（dandhāyitatta），是说为了了知导师的意趣而迟缓、不迅速。‘随喜第一个问题’（Paṭhamaṃ pañhaṃ anumodī），是说当问“贤友舍利弗，然则生以何为缘？”此第二问时，即随喜了那被如此回答的第一个问题：“贤友，生乃以彼为缘。”

Etadahosīti bhagavatā anumodite nayasatena nayasahassena pañhassa ekaṅgaṇikabhāvena pākaṭībhūtattā etaṃ ahosi. Divasampāhaṃ bhagavato etamatthaṃ byākareyyanti sakaladivasampi ahaṃ bhagavato etaṃ paṭiccasamuppādatthaṃ [Pg.62] puṭṭho sakaladivasampi aññamaññehi padabyañjanehi byākareyyaṃ. Yena bhagavā tenupasaṅkamīti evaṃ kirassa ahosi – ‘‘thero uḷārasīhanādaṃ nadati, sukāraṇaṃ etaṃ, dasabalassa naṃ ārocessāmī’’ti. Tasmā yena bhagavā tenupasaṅkami.

“我生此念”（Etadahosi），是说因世尊以百种、千种理趣随喜，问题如在庭院中般显现，故生此念。“我能为世尊解释此义，纵使一日”（Divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ），是说我若被问及此缘起之义（paṭiccasamuppāda），能以不同之文句，为世尊解释一整日。“遂诣世尊处”（Yena bhagavā tenupasaṅkami），据说他如此思惟：“长老作此广大狮子吼，此乃善因，我当告知十力者（dasabala）。”因此，他遂诣世尊处。

Sā hi bhikkhu sāriputtassa dhammadhātūti ettha dhammadhātūti paccayākārassa vivaṭabhāvadassanasamatthaṃ sāvakapāramīñāṇaṃ. Sāvakānañhi sāvakapāramīñāṇaṃ sabbaññutaññāṇagatikameva hoti. Yathā buddhānaṃ atītānāgatapaccuppannā dhammā sabbaññutaññāṇassa pākaṭā honti, evaṃ therassa sāvakapāramīñāṇaṃ sabbepi sāvakañāṇassa gocaradhamme jānātīti. Dutiyaṃ.

“比丘，此是舍利弗的法界”——此处的“法界”（dhammadhātu）是指能够如实观见缘起之开显状态的声闻波罗蜜智。因为声闻的声闻波罗蜜智，实同于一切智智之性。正如诸佛的过去、未来、现在诸法都显现于一切智智中一样，长老的声闻波罗蜜智也能了知所有声闻智所行之法。第二。

3. Ñāṇavatthusuttavaṇṇanā

3. 智事经释义

33. Tatiye taṃ suṇāthāti taṃ ñāṇavatthudesanaṃ suṇātha. Ñāṇavatthūnīti cettha ñāṇameva ñāṇavatthūti veditabbaṃ. Jarāmaraṇe ñāṇantiādīsu catūsu paṭhamaṃ savanamayañāṇaṃ sammasanañāṇaṃ paṭivedhañāṇaṃ paccavekkhaṇañāṇanti catubbidhaṃ vaṭṭati, tathā dutiyaṃ. Tatiyaṃ pana ṭhapetvā sammasanañāṇaṃ tividhameva hoti, tathā catutthaṃ. Lokuttaradhammesu hi sammasanaṃ nāma natthi. Jātiyā ñāṇantiādīsupi eseva nayo. Iminā dhammenāti iminā catusaccadhammena vā maggañāṇadhammena vā.

33. 于第三经中，“你们应当听闻它”即是听闻此智事教示。于此，当知“智事”即是智本身。于“老死之智”等四智中，第一智可为闻所成智、省思智、通达智、省察智此四种；第二智亦然。然第三智，除去省思智，仅有三种；第四智亦然。因为在出世间法中，确实没有所谓的省思智。于“生之智”等中，理路亦同。“以此法”即以此四圣谛法或道智法。

Diṭṭhenātiādīsu diṭṭhenāti ñāṇacakkhunā diṭṭhena. Viditenāti paññāya viditena. Akālikenāti kiñci kālaṃ anatikkamitvā paṭivedhānantaraṃyeva phaladāyakena. Pattenāti adhigatena. Pariyogāḷhenāti pariyogāhitena paññāya anupaviṭṭhena. Atītānāgate nayaṃ netīti ‘‘ye kho kecī’’tiādinā nayena atīte ca anāgate ca nayaṃ neti. Ettha ca na catusaccadhammena vā maggañāṇadhammena vā sakkā atītānāgate nayaṃ netuṃ, catusacce pana maggañāṇena paṭividdhe parato paccavekkhaṇañāṇaṃ nāma hoti. Tena nayaṃ netīti veditabbā. Abbhaññaṃsūti abhiaññaṃsu jāniṃsu. Seyyathāpāhaṃ, etarahīti yathā ahaṃ etarahi catusaccavasena jānāmi. Anvaye ñāṇanti anuaye ñāṇaṃ, dhammañāṇassa anugamane ñāṇaṃ, paccavekkhaṇañāṇassetaṃ nāmaṃ. Dhamme ñāṇanti maggañāṇaṃ. Imasmiṃ sutte khīṇāsavassa sekkhabhūmi kathitā hoti. Tatiyaṃ.

于“以见”等句中，“以见”即是以智眼所见。“以知”即是以慧所知。“无时”即是不逾越任何时间，于通达之后立即能与果。“已证”即是已证得。“深入”即是以慧深入。“于过去、未来运用理路”即是以“凡任何……”等理路，于过去及未来运用理路。于此，不能以四圣谛法或道智法于过去、未来运用理路；然以道智通达四圣谛后，则有名为“省察智”者生起。当知，即是以此省察智运用理路。“彼等已了知”即是彼等已亲知、已知。“如我今时”即是如我今时以四圣谛的方式而知。“随顺智”，即随顺于法智之智，此为省察智之名。“法智”即是道智。于此经中，说的是漏尽者的有学地。第三。

4. Dutiyañāṇavatthusuttavaṇṇanā

4. 第二智事经释义

34. Catutthe [Pg.63] sattasattarīti satta ca sattari ca. Byañjanabhāṇakā kira te bhikkhū, bahubyañjanaṃ katvā vuccamāne paṭivijjhituṃ sakkonti, tasmā tesaṃ ajjhāsayena idaṃ suttaṃ vuttaṃ. Dhammaṭṭhitiñāṇanti paccayākāre ñāṇaṃ. Paccayākāro hi dhammānaṃ pavattiṭṭhitikāraṇattā dhammaṭṭhitīti vuccati, ettha ñāṇaṃ dhammaṭṭhitiñāṇaṃ, etasseva chabbidhassa ñāṇassetaṃ adhivacanaṃ. Khayadhammanti khayagamanasabhāvaṃ. Vayadhammanti vayagamanasabhāvaṃ. Virāgadhammanti virajjanasabhāvaṃ. Nirodhadhammanti nirujjhanasabhāvaṃ. Sattasattarīti ekekasmiṃ satta satta katvā ekādasasu padesu sattasattari. Imasmiṃ sutte vipassanāpaṭivipassanā kathitā. Catutthaṃ.

34. 第四经中，七十七是指七与七十。据说那些比丘是精通文句者，当以众多文句解说时，他们能够通达，因此此经是依他们的倾向而说。法住智(dhammaṭṭhitiñāṇa)是指于缘起之智。因为缘起是诸法流行安住之因，故称“法住”；于此之智即是法住智，这是那六种智的同义词。所谓坏法，即有趋于坏灭之自性。所谓败法，即有趋于衰败之自性。所谓离贪法，即有离染之自性。所谓灭法，即有止息之自性。“七十七”是指于十一处，每一处作七，共有七十七。此经宣说了观(vipassanā)与反观。第四经竟。

5. Avijjāpaccayasuttavaṇṇanā

5. 无明缘经释义

35. Pañcame samudayo hotīti satthā idheva desanaṃ osāpesi. Kiṃkāraṇāti? Diṭṭhigatikassa okāsadānatthaṃ. Tassañhi parisati upārambhacitto diṭṭhigatiko atthi, so pañhaṃ pucchissati, athassāhaṃ vissajjessāmīti tassa okāsadānatthaṃ desanaṃ osāpesi. No kallo pañhoti ayutto pañho. Duppañho esoti attho. Nanu ca ‘‘katamaṃ nu kho, bhante, jarāmaraṇa’’nti? Idaṃ supucchitanti. Kiñcāpi supucchitaṃ, yathā pana satasahassagghanike suvaṇṇathāle vaḍḍhitassa subhojanassa matthake āmalakamattepi gūthapiṇḍe ṭhapite sabbaṃ bhojanaṃ dubbhojanaṃ hoti chaḍḍetabbaṃ, evameva ‘‘kassa ca panidaṃ jarāmaraṇa’’nti? Iminā sattūpaladdhivādapadena gūthapiṇḍena taṃ bhojanaṃ dubbhojanaṃ viya ayampi sabbo duppañhova jātoti.

35. 第五经中，导师说到“有此集起”时，便在此结束了开示。是何原因？为了给持邪见者(diṭṭhigatika)一个机会。因为在那会众中，有一位心怀责难的持邪见者，他会提问，导师心想：‘我将为他解答’，为了给他机会，所以结束了开示。‘问题不当’即是不适合的问题，意思是说，这是个恶问。‘尊者，什么是老死呢？’这难道不是善问吗？虽然是善问，但譬如在价值十万的金盘中盛满了美食，若在上面放一团如庵摩罗果大小的粪便，所有食物都会变成不洁之食，应当丢弃；同样地，‘这老死是谁的呢？’这句表达了执取众生(sattūpaladdhi)之见的言词，就如同一团粪便，使整个问题都成了恶问。

Brahmacariyavāsoti ariyamaggavāso. Taṃ jīvaṃ taṃ sarīranti yassa hi ayaṃ diṭṭhi, so ‘‘jīve ucchijjamāne sarīraṃ ucchijjati, sarīre ucchijjante jīvitaṃ ucchijjatī’’ti gaṇhāti. Evaṃ gaṇhato sā diṭṭhi ‘‘satto ucchijjatī’’ti gahitattā ucchedadiṭṭhi nāma hoti. Sace pana saṅkhārāva uppajjanti ceva nirujjhanti cāti gaṇheyya, sāsanāvacarā sammādiṭṭhi nāma bhaveyya. Ariyamaggo ca nāmeso vaṭṭaṃ nirodhento vaṭṭaṃ samucchindanto uppajjati[Pg.64], tadeva taṃ vaṭṭaṃ ucchedadiṭṭhiyā gahitākārassa sambhave sati vināva maggabhāvanāya nirujjhatīti maggabhāvanā niratthakā hoti. Tena vuttaṃ ‘‘brahmacariyavāso na hotī’’ti.

“梵行住”即圣道住。若有持“命即是身”此见者，他便执取：“命断灭时身亦断灭，身断灭时命亦断灭。”如此执取者，其见解因执取“有情断灭”，故名断见。然而，若能执取“唯诸行生起、坏灭”，则成随顺教法之正见。此圣道乃为止息轮回、断绝轮回而生起。若断见所执取的方式可能成立，则轮回无需修习道即会止息，如此一来，修习道便毫无意义。是故说：“梵行住便不存在。”

Dutiyanaye aññaṃ jīvaṃ aññaṃ sarīranti yassa ayaṃ diṭṭhi, so ‘‘sarīraṃ idheva ucchijjati, na jīvitaṃ, jīvitaṃ pana pañjarato sakuṇo viya yathāsukhaṃ gacchatī’’ti gaṇhāti. Evaṃ gaṇhato sā diṭṭhi ‘‘imasmā lokā jīvitaṃ paralokaṃ gata’’nti gahitattā sassatadiṭṭhi nāma hoti. Ayañca ariyamaggo tebhūmakavaṭṭaṃ vivaṭṭento uppajjati, so ekasaṅkhārepi nicce dhuve sassate sati uppannopi vaṭṭaṃ vivaṭṭetuṃ na sakkotīti maggabhāvanā niratthakā hoti. Tena vuttaṃ ‘‘aññaṃ jīvaṃ aññaṃ sarīranti vā bhikkhu diṭṭhiyā sati brahmacariyavāso na hotī’’ti.

于第二种方式中，若有持“命是一物，身是另一物”此见者，他便执取：“身于此处断灭，命则不然；命如同鸟出牢笼，随意而去。”如此执取者，其见解因执取“命从此世去往他世”，故名常见。此圣道乃为脱离三界轮回而生起，若有一行是常、是恒、是永恒，则圣道即使生起，亦无法使之脱离轮回，如此修习道便毫无意义。是故说：“比丘，若持有‘命是一物，身是另一物’之见，梵行住便不存在。”

Visūkāyikānītiādi sabbaṃ micchādiṭṭhivevacanameva. Sā hi sammādiṭṭhiyā vinivijjhanaṭṭhena visūkamiva attānaṃ āvaraṇato visūkāyikaṃ, sammādiṭṭhiṃ ananuvattitvā tassā virodhena pavattanato visevitaṃ, kadāci ucchedassa kadāci sassatassa gahaṇato virūpaṃ phanditaṃ vipphanditanti vuccati. Tālāvatthukatānīti tālavatthu viya katāni, puna aviruhaṇaṭṭhena matthakacchinnatālo viya samūlaṃ tālaṃ uddharitvā tassa patiṭṭhitaṭṭhānaṃ viya ca katānīti attho. Anabhāvaṃkatānīti anuabhāvaṃ katānīti. Pañcamaṃ.

“如刺行”（Visūkāyikāni）等词，皆是邪见的同义词。因为邪见以刺穿正见的方式障碍自身，如同芒刺，故称“如刺行”；因其不随顺正见，反其道而行，故称“乖离行”（visevitaṃ）；又因其时而执取断见，时而执取常见，是为颠倒的颤动，故称“颤动”（vipphanditaṃ）。“使之成为棕榈树桩”（tālāvatthukatāni）意为，使其如同被砍去顶端的棕榈树，无法再生长；又如将棕榈树连根拔起，并毁其根基。“使之不复存在”（anabhāvaṃkatāni）即是使其之后不再有。第五（经释）毕。

6. Dutiyaavijjāpaccayasuttavaṇṇanā

6. 第二无明缘经释义

36. Chaṭṭhe iti vā, bhikkhave, yo vadeyyāti tassaṃ parisati diṭṭhigatiko pañhaṃ pucchitukāmo atthi, so pana avisāradadhātuko uṭṭhāya dasabalaṃ pucchituṃ na sakkoti, tasmā tassa ajjhāsayena sayameva pucchitvā vissajjento satthā evamāha. Chaṭṭhaṃ.

36. 第六经。“诸比丘，若有人说……”：于彼会中，有一位持邪见者欲提问，然彼生性胆怯，不敢起立请问十力者。是故，导师随其意乐，自问自答而如是说。第六（经释）毕。

7. Natumhasuttavaṇṇanā

7. 非汝所经释义

37. Sattame [Pg.65] na tumhākanti attani hi sati attaniyaṃ nāma hoti. Attāyeva ca natthi, tasmā ‘‘na tumhāka’’nti āha. Napi aññesanti añño nāma paresaṃ attā, tasmiṃ sati aññesaṃ nāma siyā, sopi natthi, tasmā ‘‘napi aññesa’’nti āha. Purāṇamidaṃ, bhikkhave, kammanti nayidaṃ purāṇakammameva, purāṇakammanibbatto panesa kāyo, tasmā paccayavohārena evaṃ vutto. Abhisaṅkhatantiādi kammavohārasseva vasena purimaliṅgasabhāgatāya vuttaṃ, ayaṃ panettha attho – abhisaṅkhatanti paccayehi katoti daṭṭhabbo. Abhisañcetayitanti cetanāvatthuko cetanāmūlakoti daṭṭhabbo. Vedaniyanti vedaniyavatthūti daṭṭhabbo. Sattamaṃ.

37. 第七经。“非汝等所有”（na tumhākaṃ）：因为有我（attā），才有名为我所（attaniyaṃ）者。然我尚且不存，是故（佛）说“非汝等所有”。“亦非他人所有”（nāpi aññesaṃ）：名为“他人所有”者，即是他人之我。若有他人之我，则可有名为“他人所有”者，然彼亦不存，是故（佛）说“亦非他人所有”。“诸比丘，此是旧业”（purāṇamidaṃ, bhikkhave, kammaṃ）：此身并非旧业本身，然此身实由旧业所生，是故依（视果为）因之名言而如是说。“所造作”（abhisaṅkhataṃ）等词，是依业之名言，为与前文（业的）性相一致而说。此中之义为：“所造作”，当知是由诸缘所作；“所思集”（abhisañcetayitaṃ），当知是以思为所依、以思为根本；“所应受”（vedaniyaṃ），当知是感受的所依。第七（经释）毕。

8. Cetanāsuttavaṇṇanā

8. 思经释义

38. Aṭṭhame yañca, bhikkhave, cetetīti yaṃ cetanaṃ ceteti, pavattetīti attho. Yañca pakappetīti yaṃ pakappanaṃ pakappeti, pavatteticceva attho. Yañca anusetīti yañca anusayaṃ anuseti, pavatteticceva attho. Ettha ca cetetīti tebhūmakakusalākusalacetanā gahitā, pakappetīti aṭṭhasu lobhasahagatacittesu taṇhādiṭṭhikappā gahitā, anusetīti dvādasannaṃ cetanānaṃ sahajātakoṭiyā ceva upanissayakoṭiyā ca anusayo gahito. Ārammaṇametaṃ hotīti (cetanādidhammajāte sati kammaviññāṇassa uppattiyā avāritattā) etaṃ cetanādidhammajātaṃ paccayo hoti. Paccayo hi idha ārammaṇanti adhippetā. Viññāṇassa ṭhitiyāti kammaviññāṇassa ṭhitatthaṃ. Ārammaṇe satīti tasmiṃ paccaye sati. Patiṭṭhā viññāṇassa hotīti tassa kammaviññāṇassa patiṭṭhā hoti. Tasmiṃ patiṭṭhite viññāṇeti tasmiṃ kammaviññāṇe patiṭṭhite. Virūḷheti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya nibbattamūle jāte. Punabbhavābhinibbattīti punabbhavasaṅkhātā abhinibbatti.

38. 第八经。“诸比丘，凡有所思(ceteti)”，是说使其思(cetana)生起(pavatteti)。“凡有所计度(pakappeti)”，是说使其计度(pakappana)生起。“凡有随眠潜伏(anuseti)”，是说使其随眠(anusaya)潜伏。于此，“思”是取三界善与不善思；“计度”是取八种贪俱生心中的贪计度与见计度；“随眠潜伏”是取十二不善思的俱生分与亲依止分之随眠。“此成为所缘”：是说（当思等法聚存在时，业识的生起不被阻止，故）此思等法聚成为缘(paccayo)。此处实以“缘”意为“所缘”(ārammaṇa)。“为识的住立”，是为了业识的住立。“当所缘存在时”，是说当彼缘存在时。“识便有了立足处”，是说彼业识有了立足处。“当识于彼立足而增长时”，是说当彼业识立足，并且在策动业之后，以其具有牵引结生的能力而生起根时。“便有未来再有之生起”，即名为“再有”的生起。

No [Pg.66] ce, bhikkhave, cetetīti iminā tebhūmakacetanāya appavattanakkhaṇo vutto. No ce pakappetīti iminā taṇhādiṭṭhikappānaṃ appavattanakkhaṇo. Atha ce anusetīti iminā tebhūmakavipākesu parittakiriyāsu rūpeti ettha appahīnakoṭiyā anusayo gahito. Ārammaṇametaṃ hotīti anusaye sati kammaviññāṇassa uppattiyā avāritattā etaṃ anusayajātaṃ paccayova hoti.

“诸比丘，若不思……”，此句是指三界思不转起的刹那。“若不计度……”，此句是指贪计度与见计度不转起的刹那。“然有随眠潜伏……”，此句是指，取在三界果报、欲界唯作及色法中，以未断除分而存在的随眠。“此成为所缘”：当随眠存在时，因业识的生起不被阻止，故此随眠本身即成为缘。

No ceva cetetītiādīsu paṭhamapade tebhūmakakusalākusalacetanā nivattā, dutiyapade aṭṭhasu cittesu taṇhādiṭṭhiyo, tatiyapade vuttappakāresu dhammesu yo appahīnakoṭiyā anusayito anusayo, so nivatto.

在“若全不思……”等句中，第一句是指三界的善、不善思已止息；第二句是指八种心中的贪与见已止息；第三句是指，在如前所述诸法中，以未断除分而潜伏的随眠已止息。

Apicettha asammohatthaṃ ceteti pakappeti anuseti, ceteti na pakappeti anuseti, na ceteti na pakappeti anuseti, na ceteti na pakappeti na anusetīti idampi catukkaṃ veditabbaṃ. Tattha paṭhamanaye dhammaparicchedo dassito. Dutiyanaye cetetīti tebhūmakakusalacetanā ceva catasso ca akusalacetanā gahitā. Na pakappetīti aṭṭhasu cittesu taṇhādiṭṭhiyo nivattā. Anusetīti tebhūmakakusale upanissayakoṭiyā, catūsu akusalacetanāsu sahajātakoṭiyā ceva upanissayakoṭiyā ca anusayo gahito. Tatiyanaye na cetetīti tebhūmakakusalākusalaṃ nivattaṃ, na pakappetīti aṭṭhasu cittesu taṇhādiṭṭhiyo nivattā, anusetīti sutte āgataṃ vāretvā tebhūmakakusalākusalavipākakiriyārūpesu appahīnakoṭiyā upanissayo gahito. Catutthanayo purimasadisova.

再者，于此为免迷惑，亦应知此四句法：思、计度、随眠；思、不计度、随眠；不思、不计度、随眠；不思、不计度、不随眠。其中，于第一法门中，显示了法的分划。于第二法门中，“思”是指三界善思及四种不善思；“不计度”是指八种（贪根）心中的贪与见已止息；“随眠”是指：于三界善法中，以依止缘的方式而取；于四种不善思中，则以俱生缘及依止缘的方式而取随眠。于第三法门中，“不思”是指三界善与不善（思）已止息；“不计度”是指八种（贪根）心中的贪与见已止息；“随眠”是指：排除经中所述的情况，于三界善、不善、果报、唯作及色法中，以未断除的方式而取依止（缘）。第四法门与前述类似。

Tadappatiṭṭhiteti tasmiṃ appatiṭṭhite. Avirūḷheti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya anibbattamūle. Ettha pana kiṃ kathitanti? Arahattamaggassa kiccaṃ, khīṇāsavassa kiccakaraṇantipi navalokuttaradhammātipi vattuṃ vaṭṭati. Ettha ca viññāṇassa ceva āyatiṃ punabbhavassa ca antare eko sandhi, vedanātaṇhānamantare eko, bhavajātīnamantare ekoti. Aṭṭhamaṃ.

“于彼不立足”：即于彼（业识）不立足时。“不增长”：即在能驱动业并具有牵引结生能力的根尚未生起时。然则，此处所说为何？可以说，是阿罗汉道(arahattamagga)的任务，是漏尽者(khīṇāsava)已作之务，也是九种出世间法。并且，此处在识与未来再有之间有一连接，在受与渴爱之间有一连接，在有与生之间有一连接。第八（经）竟。

9. Dutiyacetanāsuttavaṇṇanā

9. 第二思经释义

39. Navame [Pg.67] viññāṇanāmarūpānaṃ antare eko sandhi, vedanātaṇhānamantare eko, bhavajātīnamantare ekoti. Navamaṃ.

39. 于第九（经）中：在识与名色之间有一连接，在受与渴爱之间有一连接，在有与生之间有一连接。第九（经）竟。

10. Tatiyacetanāsuttavaṇṇanā

10. 第三思经释义

40. Dasame natīti taṇhā. Sā hi piyarūpesu rūpādīsu namanaṭṭhena ‘‘natī’’ti vuccati. Āgati gati hotīti āgatimhi gati hoti, āgate paccupaṭṭhite kamme vā kammanimitte vā gahinimitte vā paṭisandhivasena viññāṇassa gati hoti. Cutūpapātoti evaṃ viññāṇassa āgate paṭisandhivisaye gatiyā sati ito cavanasaṅkhātā cuti, tatthūpapattisaṅkhāto upapātoti ayaṃ cutūpapāto nāma hoti. Evaṃ imasmiṃ sutte natiyā ca āgatigatiyā ca antare ekova sandhi kathitoti. Dasamaṃ.

40. 第十经。“倾”(nati)即是渴爱。因为它对可爱的色等所缘有朝向、倾向之义，故称为“倾”。“于来处有去”(āgati gati hoti)者，谓于“来处”(āgati)有“去”(gati)；当已来、已现前的业、业相或趣相中，识依结生而有“去”。“死生”(cutūpapāta)者，如是，当识于已来之结生所缘中有了“去”时，便有从此世间称为“死”的移动，以及于彼处称为“生”的出现，此即名为“死生”。如是，于此经中，佛陀宣说在“倾”与“来去”之间，仅有唯一的连接而已。第十经竟。

Kaḷārakhattiyavaggo catuttho.

迦拉罗刹帝利品第四。

5. Gahapativaggo

5. 居士品

1. Pañcaverabhayasuttavaṇṇanā

1. 五怖畏怨憎经释义

41. Gahapativaggassa paṭhame yatoti yadā. Bhayāni verānīti bhayaveracetanāyo. Sotāpattiyaṅgehīti duvidhaṃ sotāpattiyā aṅgaṃ, (sotāpattiyā ca aṅgaṃ,) yaṃ pubbabhāge sotāpattipaṭilābhāya saṃvattati, ‘‘sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammappaṭipattī’’ti (dī. ni. 3.311) evaṃ āgataṃ, paṭiladdhaguṇassa ca sotāpattiṃ patvā ṭhitassa aṅgaṃ, yaṃ sotāpannassa aṅgantipi vuccati, buddhe aveccappasādādīnaṃ etaṃ adhivacanaṃ. Idamidha adhippetaṃ. Ariyoti niddoso nirupārambho. Ñāyoti paṭiccasamuppannaṃ ñatvā ṭhitañāṇampi paṭiccasamuppādopi. Yathāha – ‘‘ñāyo vuccati paṭiccasamuppādo, ariyopi aṭṭhaṅgiko maggo ñāyo’’ti. Paññāyāti aparāparaṃ uppannāya vipassanāpaññāya. Sudiṭṭho hotīti aparāparaṃ uppajjitvā dassanavasena suṭṭhu diṭṭho.

41. 居士品第一经中，“由是”(yato)即“当”(yadā)。“诸怖畏怨憎”(bhayāni verāni)指能引生怖畏与怨憎的诸思。“入流支”(sotāpattiyaṅga)有二种：其一，于前分(pubbabhāge)为证得入流而转起者，如所说：“亲近善士、听闻正法、如理作意、法随法行”；其二，已证得入流而安住者之支，此亦称为入流者之支，即是对佛陀等的不动摇净信，此处意指后者。“圣”(ariya)者，无过失、无呵责。“理”(ñāya)者，既是了知缘生法后安住之智，也是缘起。如言：“理，谓缘起；圣八支道亦是理。”“以慧”(paññāya)者，以次第生起的观慧(vipassanāpaññā)。“为善见”(sudiṭṭho hoti)者，谓次第生起后，以见（即入流道智）之力而善见。

Khīṇanirayotiādīsu [Pg.68] āyatiṃ tattha anuppajjanatāya khīṇo nirayo mayhanti so ahaṃ khīṇanirayo. Esa nayo sabbattha. Sotāpannoti maggasotaṃ āpanno. Avinipātadhammoti na vinipātasabhāvo. Niyatoti paṭhamamaggasaṅkhātena sammattaniyāmena niyato. Sambodhiparāyanoti uttarimaggattayasaṅkhāto sambodhi paraṃ ayanaṃ mayhanti sohaṃ sambodhiparāyano, taṃ sambodhiṃ avassaṃ abhisambujjhanakoti attho.

在“地狱已尽者”(khīṇanirayo)等词中，其义为：因未来不会再生于彼处，故“我的地狱已尽”，所以我为地狱已尽者。此理通于一切处。所谓“入流者”(sotāpanna)，即已入道流者。所谓“不堕法者”(avinipātadhamma)，即无堕落自性者。所谓“决定者”(niyata)，即为被称为初道的正性决定所决定者。所谓“以正觉为归宿者”(sambodhiparāyano)，即“被称为上三道的正觉是我的最终归宿”，故我为以正觉为归宿者；其义为：必定能证悟彼正觉者。

Pāṇātipātapaccayāti pāṇātipātakammakāraṇā. Bhayaṃ veranti atthato ekaṃ. Verañca nāmetaṃ duvidhaṃ hoti bāhiraṃ ajjhattikanti. Ekena hi ekassa pitā mārito hoti, so cintesi ‘‘etena kira me pitā mārito, ahampi taṃyeva māressāmī’’ti nisitaṃ satthaṃ ādāya carati. Yā tassa abbhantare uppannaveracetanā, idaṃ bāhiraṃ veraṃ nāma. Yā pana itarassa ‘‘ayaṃ kira maṃ māressāmīti carati, ahameva naṃ paṭhamataraṃ māressāmī’’ti cetanā uppajjati, idaṃ ajjhattikaṃ veraṃ nāma. Idaṃ tāva ubhayampi diṭṭhadhammikameva. Yā pana taṃ niraye uppannaṃ disvā ‘‘etaṃ paharissāmī’’ti jalitaṃ ayamuggaraṃ gaṇhato nirayapālassa cetanā uppajjati, idamassa samparāyikaṃ bāhiraveraṃ. Yā cassa ‘‘ayaṃ niddosaṃ maṃ paharissāmīti āgacchati, ahameva naṃ paṭhamataraṃ paharissāmī’’ti cetanā uppajjati, idamassa samparāyikaṃ ajjhattaveraṃ. Yaṃ panetaṃ bāhiraveraṃ, taṃ aṭṭhakathāyaṃ ‘‘puggalavera’’nti vuttaṃ. Dukkhaṃ domanassanti atthato ekameva. Yathā cettha, evaṃ sesapadesupi ‘‘iminā mama bhaṇḍaṃ haṭaṃ, mayhaṃ dāresu cārittaṃ āpannaṃ, musā vatvā attho bhaggo, surāmadamattena idaṃ nāma kata’’ntiādinā nayena veruppatti veditabbā. Aveccappasādenāti adhigatena acalappasādena. Ariyakantehīti pañcahi sīlehi. Tāni hi ariyānaṃ kantāni piyāni. Bhavantaragatāpi ariyā tāni na vijahanti, tasmā ‘‘ariyakantānī’’ti vuccanti. Sesamettha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge anussatiniddese vuttameva. Paṭhamaṃ.

“以杀生为缘”是指以造作杀生之业为原因。“怖畏”与“怨憎”在意义上是同一。此怨憎有两种：外在的与内在的。譬如，一人的父亲被另一人所杀，他想：“是他杀了我的父亲，我也要杀了他”，于是手持利刃而行。在他内心生起的怨憎思，这被称为外在的怨憎。而另一人（杀父者）生起思：“他想杀我而四处走动，我要先杀了他”，这被称为内在的怨憎。这两者都只属于现法。又，当狱卒在地狱中见到那已生彼处的众生，生起“我要打他”的思，拿起燃烧的铁锤，这是他（受报者）来世的外在怨憎。而他（受报者）生起思：“他要来打无辜的我，我要先打他”，这是他来世的内在怨憎。这外在的怨憎，在义注(aṭṭhakathā)中被称为“对个人的怨憎”(puggalavera)。“苦”与“忧”在意义上是同一。如此处，在其余诸句中也应通过“此人夺我财物，对我妻子行不轨，说谎而破坏我的利益，因饮酒昏醉而做了某某事”等方式，来了知怨憎的生起。“以不动摇的净信”是指以已证得的不动摇的净信。“以圣者所喜爱的”是指以五戒。因为它们为圣者所喜爱、所珍爱，即使生于他趣，圣者们也不舍弃它们，因此被称为“圣者所喜爱的”。此处其余当说之事，皆已在《清净道论》(Visuddhimagga)的〈随念的解释〉(Anussatiniddesa)中解说。第一。

2. Dutiyapañcaverabhayasuttavaṇṇanā

2. 第二五怖畏怨憎经释义

42. Dutiye bhikkhūnaṃ kathitabhāvamattameva viseso. Dutiyaṃ.

42. 在第二经中，差别仅在于此法是对诸比丘所说。第二经竟。

3. Dukkhasuttavaṇṇanā

3. 苦经释义

43. Tatiye [Pg.69] dukkhassāti vaṭṭadukkhassa. Samudayanti dve samudayā khaṇikasamudayo ca paccayasamudayo ca. Paccayasamudayaṃ passantopi bhikkhu khaṇikasamudayaṃ passati, khaṇikasamudayaṃ passantopi paccayasamudayaṃ passati. Atthaṅgamopi accantatthaṅgamo bhedatthaṅgamoti duvidho. Accantatthaṅgamaṃ passantopi bhedatthaṅgamaṃ passati, bhedatthaṅgamaṃ passantopi accantatthaṅgamaṃ passati. Desessāmīti idaṃ vaṭṭadukkhassa samudayaatthaṅgamaṃ nibbattibhedaṃ nāma desessāmi, taṃ suṇāthāti attho. Paṭiccāti nissayavasena ceva ārammaṇavasena ca paccayaṃ katvā. Tiṇṇaṃ saṅgati phassoti tiṇṇaṃ saṅgatiyā phasso. Ayaṃ kho, bhikkhave, dukkhassa samudayoti ayaṃ vaṭṭadukkhassa nibbatti nāma. Atthaṅgamoti bhedo. Evañhi vaṭṭadukkhaṃ bhinnaṃ hoti appaṭisandhiyaṃ. Tatiyaṃ.

43. 在第三经中，“苦”(dukkha)即轮回之苦。“集”(samudaya)有两种：刹那集(khaṇikasamudaya)和缘集(paccayasamudaya)。看见缘集的比丘也看见刹那集，看见刹那集的比丘也看见缘集。“灭”(atthaṅgama)也有两种：究竟灭(accantatthaṅgama)和坏灭(bhedatthaṅgama)。看见究竟灭的也看见坏灭，看见坏灭的也看见究竟灭。“我将开示”(desessāmi)的意思是：我将开示这名为“生起与坏灭”(nibbattibheda)的轮回之苦的集与灭，你们当听。“缘”(paṭicca)是指以所依(nissaya)和所缘(ārammaṇa)为条件。“三者和合为触”(tiṇṇaṃ saṅgati phasso)是指三法的和合而有触。“诸比丘，此即苦之集”(Ayaṃ kho, bhikkhave, dukkhassa samudayo)是说：此即轮回之苦的生起(nibbatti)。“灭”(atthaṅgama)即是坏(bheda)。如是，轮回之苦被坏灭，不再结生(appaṭisandhiya)。第三经竟。

4. Lokasuttavaṇṇanā

4. 世间经释义

44. Catutthe lokassāti saṅkhāralokassa. Ayamettha viseso. Catutthaṃ.

44. 在第四经中，“世间”(loka)即行世间(saṅkhāraloka)。此即是此处的差别。第四经竟。

5. Ñātikasuttavaṇṇanā

5. 智者村经释义

45. Pañcame ñātiketi dvinnaṃ ñātakānaṃ gāme. Giñjakāvasatheti iṭṭhakāhi kate mahāpāsāde. Dhammapariyāyanti dhammakāraṇaṃ. Upassutīti upassutiṭṭhānaṃ, yaṃ ṭhānaṃ upagatena sakkā hoti bhagavato saddaṃ sotuṃ, tattha ṭhitoti attho. So kira gandhakuṭipariveṇasammajjanatthaṃ āgato attano kammaṃ pahāya bhagavato dhammaghosaṃ suṇanto aṭṭhāsi. Addasāti tadā kira bhagavato āditova paccayākāraṃ manasikarontassa ‘‘idaṃ iminā paccayena hoti, idaṃ iminā’’ti āvajjato yāva bhavaggā ekaṅgaṇaṃ ahosi, satthā manasikāraṃ pahāya vacasā sajjhāyaṃ karonto yathānusandhinā desanaṃ niṭṭhapetvā, ‘‘api nu kho imaṃ dhammapariyāyaṃ koci assosī’’ti āvajjento taṃ bhikkhumaddasa. Tena vuttaṃ ‘‘addasā kho bhagavā’’ti.

45. 第五经中，“于那提迦”（Ñātike）指于二亲族之村。“于砖瓦所造之屋”（Giñjakāvasathe）指于砖所造之大殿。“法门”（dhammapariyāyaṃ）指法之因。“近闻”（upassuti）指近闻处，即行至彼处，能闻世尊之声，立于彼处之义。据说，彼比丘为扫香孤邸（gandhakuṭi）庭院而来，舍己事，立闻世尊法音。“见”（addasā）者，据说尔时世尊从初作意缘起法，思察：“此有故彼有，此有故彼有”，乃至有顶天皆成一庭。导师舍作意，以言语诵说，前后连贯讲完法后，思察：“竟有谁人闻此法门耶？”，便见彼比丘。是故说“世尊已见”。

Assosi [Pg.70] noti assosi nu. Atha vā assosi noti amhākaṃ bhāsantānaṃ assosīti. Uggaṇhāhītiādīsu sutvā tuṇhībhūtova paguṇaṃ karonto uggaṇhāti nāma. Padānupadaṃ ghaṭetvā vācāya paricitaṃ karonto pariyāpuṇāti nāma. Ubhayathāpi paguṇaṃ ādhārappattaṃ karonto dhāreti nāma. Atthasaṃhitoti kāraṇanissito. Ādibrahmacariyakoti maggabrahmacariyassa ādi patiṭṭhānabhūto. Iti tīsupi imesu suttesu vaṭṭavivaṭṭameva kathitaṃ. Pañcamaṃ.

“闻耶？”（assosi no）即“闻耶？”（assosi nu）。或“闻耶？”（assosi no）者，谓：“汝闻我等所说耶？”。于“当学”（uggaṇhāhi）等句中，闻已默然令娴熟者，名为“学”（uggaṇhāti）。逐字逐句组合，以言语令熟悉者，名为“通达”（pariyāpuṇāti）。以二者令娴熟，达忆持者，名为“受持”（dhāreti）。“与义相应”（atthasaṃhito）者，依于因。“初梵行”（ādibrahmacariyako）者，为道梵行之初基。如是，于此三经中，唯说流转与还灭。第五经竟。

6. Aññatarabrāhmaṇasuttavaṇṇanā

6. 某婆罗门经释义

46. Chaṭṭhe aññataroti nāmavasena apākaṭo aññataro brāhmaṇo. Chaṭṭhaṃ.

46. 第六经中，“某一”（aññataro）者，谓以名而不显之某婆罗门。第六经竟。

7. Jāṇussoṇisuttavaṇṇanā

7. 阇奴索尼经释义

47. Sattame jāṇussoṇīti ṭhānantaravasena evaṃladdhanāmo asītikoṭivibhavo mahāpurohito. Sattamaṃ.

47. 第七经中，阇奴索尼（Jāṇussoṇi）者，乃因官职而得此名，为有八十俱胝财富之大司祭。第七经竟。

8. Lokāyatikasuttavaṇṇanā

8. 顺世论经释义

48. Aṭṭhame lokāyatikoti vitaṇḍasatthe lokāyate kataparicayo. Jeṭṭhametaṃ lokāyatanti paṭhamaṃ lokāyataṃ. Lokāyatanti ca lokasseva āyataṃ, bālaputhujjanalokassa āyataṃ, mahantaṃ gambhīranti upadhāritabbaṃ parittaṃ bhāvaṃ diṭṭhigataṃ. Ekattanti ekasabhāvaṃ, niccasabhāvamevāti pucchati. Puthuttanti purimasabhāvena nānāsabhāvaṃ, devamanussādibhāvena paṭhamaṃ hutvā pacchā na hotīti ucchedaṃ sandhāya pucchati. Evamettha ‘‘sabbamatthi, sabbamekatta’’nti imā dvepi sassatadiṭṭhiyo, ‘‘sabbaṃ natthi, sabbaṃ puthutta’’nti imā dve ucchedadiṭṭhiyoti veditabbā. Aṭṭhamaṃ.

48. 于第八经，“顺世论者”(lokāyatika)是指善巧于被称为“诡辩论”(vitaṇḍasattha)的顺世论(lokāyata)者。此“一切存在”之见，是第一种顺世论。“顺世论”(Lokāyata)是世间之因，是愚痴凡夫世间之因，应知其被认为是广大、甚深，（实则）是浅陋之见的所见。所谓“同一性”(ekattaṃ)，即单一的自性(ekasabhāvaṃ)，是问：“是否唯是常恒的自性？”所谓“各别性”(puthuttaṃ)，即与前自性不同的自性，是针对断灭见(ucchedaṃ)而问：“先前曾为天、人等，之后就不存在了吗？”如是，于此，“一切存在”、“一切是同一性”这两种是常见(sassatadiṭṭhi)；“一切不存在”、“一切是各别性”这两种是断见(ucchedadiṭṭhi)，应如是了知。第八经竟。

9. Ariyasāvakasuttavaṇṇanā

9. 圣弟子经释义

49. Navame kiṃ nu khoti saṃsayuppattiākāradassanaṃ. Samudayatīti uppajjati. Navamaṃ.

49. 于第九经，“究竟为何？”(kiṃ nu kho)是显示疑惑生起之相。“集起”(samudayati)即是生起(uppajjati)。第九经竟。

10. Dutiyaariyasāvakasuttavaṇṇanā

10. 第二圣弟子经释义

50. Dasame [Pg.71] dvepi nayā ekato vuttā. Idameva purimena nānattaṃ, sesaṃ tādisamevāti. Dasamaṃ.

50. 于第十经，两种理路(naya)被一并宣说。此即与前经的不同之处，其余则相同。第十经竟。

Gahapativaggo pañcamo.

居士品第五

6. Dukkhavaggo

6. 苦品

1. Parivīmaṃsanasuttavaṇṇanā

1. 考察经释义

51. Dukkhavaggassa paṭhame parivīmaṃsamānoti upaparikkhamāno. Jarāmaraṇanti kasmā jarāmaraṇaṃ ekameva ‘‘anekavidhaṃ nānappakāraka’’nti vatvā gahitanti ce? Tasmiṃ gahite sabbadukkhassa gahitattā. Yathā hi cūḷāya gahite purise so puriso gahitova hoti, evaṃ jarāmaraṇe gahite sabbadukkhaṃ gahitameva hoti. Tasmā ‘‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjatī’’ti nhatvā ṭhitaṃ purisaṃ viya sabbadukkhaṃ dassetvā taṃ cūḷāya gaṇhanto viya jarāmaraṇaṃ gaṇhi.

51. 于苦品第一经，“考察”(parivīmaṃsamāno)即是“审察”(upaparikkhamāno)。关于“老死”(jarāmaraṇa)：若问，为何说了“种种不同、各式各样”之后，只取老死呢？因为抓住它时，就已抓住了所有的苦。诚如抓住一个人的顶髻(cūḷā)时，那个人就整个被抓住了；同样地，抓住老死时，所有的苦就都被抓住了。因此，（世尊）说了“于此世间生起的种种不同、各式各样的苦”之后，开示了全部的苦，犹如展示一个站立的人，然后又像抓住他的顶髻一样，抓住了老死。

Jarāmaraṇanirodhasāruppagāminīti jarāmaraṇanirodhassa sāruppabhāvena nikkilesatāya parisuddhatāya sadisāva hutvā gāminīti attho. Tathā paṭipanno ca hotīti yathā taṃ paṭipannoti vuccati, evaṃ paṭipanno hoti. Anudhammacārīti nibbānadhammaṃ anugataṃ paṭipattidhammaṃ carati, pūretīti attho. Dukkhakkhayāya paṭipannoti sīlaṃ ādiṃ katvā jarāmaraṇadukkhassa nirodhatthāya paṭipanno. Saṅkhāranirodhāyāti saṅkhāradukkhassa nirodhatthāya. Ettāvatā yāva arahattā desanā kathitā.

“导向与老死之灭相称者”(Jarāmaraṇanirodhasāruppagāminī)之义为：因其适宜性、无烦恼性、清净性，与老死之灭相似而导向于此。“如此行道”(Tathā paṭipanno)是指，他以被称为“行道者”的方式而行道。“随法行”(Anudhammacārī)之义为：随顺于涅槃之法而行、圆满修行之法。“为灭苦而行道”(Dukkhakkhayāya paṭipanno)是指：以戒(sīla)为首，为灭尽老死之苦而行道。“为行灭”(Saṅkhāranirodhāya)是指：为灭尽行苦(saṅkhāradukkha)。至此，已说示了通往阿罗汉果(arahatta)的教法。

Idāni arahattaphalapaccavekkhaṇaṃ satatavihārañca dassetvā desanā nivattetabbā siyā, tathā akatvā avijjāgatoti idaṃ kasmā gaṇhātīti? Khīṇāsavassa samatikkantavaṭṭadukkhadassanatthaṃ. Apica puna vaṭṭaṃ ārabhitvā vivaṭṭe kathiyamāne bujjhanakasatto cettha atthi, tassa ajjhāsayavasenāpi idaṃ gaṇhātīti veditabbo. Tattha avijjāgatoti avijjāya [Pg.72] gato upagato samannāgato. Purisapuggaloti purisoyeva puggalo. Ubhayenāpi sammutikathaṃ katheti. Buddhānañhi sammutikathā paramatthakathāti dve kathā honti. Tattha ‘‘satto naro puriso puggalo tisso nāgo’’ti evaṃ pavattā sammutikathā nāma. ‘‘Khandhā dhātuyo āyatanānī’’ti evaṃ pavattā paramatthakathā nāma. Paramatthaṃ kathentāpi sammutiṃ amuñcitvā kathenti. Te sammutiṃ kathentāpi paramatthaṃ kathentāpi saccameva kathenti. Teneva vuttaṃ –

现在，在开示了阿罗汉果(arahattaphala)的省察(paccavekkhaṇa)和恒住(satatavihāra)之后，教法(desanā)本应结束。然未如此，为何又谈及“陷入无明”(avijjāgato)呢？这是为了向漏尽者(khīṇāsava)开示已被超越的轮回之苦(vaṭṭadukkha)。再者，当再次从轮回(vaṭṭa)开始，讲说还灭(vivaṭṭa)时，此处有能觉悟的众生(bujjanakasatta)，也应知这是随顺其意乐(ajjhāsayavasena)而说。在此，“陷入无明”(avijjāgato)意即已去到、已达到、已具有无明(avijjā)。“男性个人”(Purisapuggala)是指身为男性的个人。通过这两个词，世尊宣说了世俗语(sammutikathā)。诸佛确实有二语：世俗语(sammutikathā)与胜义语(paramatthakathā)。其中，如“有情(satta)、人(nara)、男子(purisa)、个人(puggala)、帝沙（Tissa）、龙(nāga)”等言说，名为世俗语。如“蕴(khandha)、界(dhātu)、处(āyatana)”等言说，名为胜义语。说胜义语时，他们也不舍弃世俗语而说。他们无论说世俗语还是胜义语，所说的都是真实的。因此说：

‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;

Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati;

Saṅketavacanaṃ saccaṃ, lokasammutikāraṇaṃ;

Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtalakkhaṇa’’nti.

“言中尊正自觉者，宣说二种真实谛：世俗与胜义，更无第三可得。约定之言是真实，源于世间之共许；胜义之言是真实，乃诸法之实相。”

Puññaṃ ce saṅkhāranti terasacetanābhedaṃ puññābhisaṅkhāraṃ. Abhisaṅkharotīti karoti. Puññūpagaṃ hoti viññāṇanti kammaviññāṇaṃ kammapuññena upagataṃ sampayuttaṃ hoti, vipākaviññāṇaṃ vipākapuññena. Apuññaṃ ce saṅkhāranti dvādasacetanābhedaṃ apuññābhisaṅkhāraṃ abhisaṅkharoti. Āneñjaṃ ce saṅkhāranti catucetanābhedaṃ āneñjābhisaṅkhāraṃ. Āneñjūpagaṃ hoti viññāṇanti kammāneñjena kammaviññāṇaṃ, vipākāneñjena vipākaviññāṇaṃ upagataṃ hoti. Ettha ca tividhassa kammābhisaṅkhārassa gahitattā dvādasapadiko paccayākāro gahitova hoti. Ettāvatā vaṭṭaṃ dassitaṃ.

“福行”（Puññaṃ saṅkhāraṃ）：此为十三类思之福业行（puññābhisaṅkhāra）。“造作”（abhisaṅkharoti）：即是“作”（karoti）。“识至福行”（Puññūpagaṃ hoti viññāṇaṃ）：谓业识与福业具足相应，而果报识与福果报具足。“非福行”（Apuññaṃ saṅkhāraṃ）：谓造作十二类思之非福业行（apuññābhisaṅkhāra）。“不动行”（Āneñjaṃ saṅkhāraṃ）：谓四类思之不动业行（āneñjābhisaṅkhāra）。“识至不动行”（Āneñjūpagaṃ hoti viññāṇaṃ）：谓业识与不动业具足，果报识与不动果报具足。于此，因已含摄三类业行（kammābhisaṅkhāra），故十二支缘起亦已含摄。至此，已开示轮回（vaṭṭa）。

Idāni vivaṭṭaṃ dassento yato kho, bhikkhavetiādimāha. Tattha avijjāti catūsu saccesu aññāṇaṃ. Vijjāti arahattamaggañāṇaṃ. Ettha ca paṭhamameva avijjāya pahīnāya vijjā uppajjati. Yathā pana caturaṅgepi tame rattiṃ padīpujjalena andhakāro pahīyati, evaṃ vijjuppādā avijjāya pahānaṃ veditabbaṃ. Na kiñci loke upādiyatīti loke kiñci dhammaṃ na gaṇhāti na parāmasati. Anupādiyaṃ na paritassatīti anupādiyanto agaṇhanto neva taṇhāparitassanāya, na bhayaparitassanāya paritassati, na taṇhāyati na bhāyatīti attho. Paccattaññevāti sayameva attanāva parinibbāyati, na aññassa ānubhāvena.

现在，为开示还灭（vivaṭṭa），世尊便说“诸比丘，自……”等。于此，“无明”（avijjā）即对四谛的无知。“明”（vijjā）即阿罗汉道智。此处，无明一被舍断，明随即生起。譬如，在漆黑的夜里，随着灯火的点燃，黑暗便同时消散；同样，应知明的生起即是无明的舍断。“于世间无所执取”（Na kiñci loke upādiyati）意即于世间不执取、不谬执任何法。“无所执取，故无所忧惧”（Anupādiyaṃ na paritassati）意即：不执取、不执持者，既不因渴爱而忧惧，也不因恐惧而忧惧；其义为：不渴爱，不恐惧。“他自己般涅槃”（Paccattaññeva parinibbāyati）意即：他自己、由自身而般涅槃，非因他人之力。

So [Pg.73] sukhaṃ ce vedananti idaṃ kasmā ārabhi? Khīṇāsavassa paccavekkhaṇañāṇaṃ dassetvā satatavihāraṃ dassetuṃ ārabhi. Anajjhositāti taṇhāya gilitvā pariniṭṭhapetvā agahitā. Atha dukkhavedanā kasmā vuttā, kiṃ tampi abhinandanto atthīti? Āma atthi. Sukhaṃ abhinandantoyeva hi dukkhaṃ abhinandati nāma dukkhaṃ patvā sukhaṃ patthanato sukhassa ca vipariṇāmadukkhatoti. Kāyapariyantikanti kāyaparicchinnaṃ, yāva pañcadvārakāyo pavattati, tāva pavattaṃ pañcadvārikavedananti attho. Jīvitapariyantikanti jīvitaparicchinnaṃ. Yāva jīvitaṃ pavattati, tāva pavattaṃ manodvārikavedananti attho.

（经文说）“他若感受乐受”（So sukhaṃ ce vedanaṃ vedayati），为何要以此开头呢？这是为了在开示漏尽者的省察智之后，再开示其恒住。“不执取”（anajjhosita）意为不为渴爱所吞噬、所耗尽、所执持。那么，为何又说苦受呢？难道也有人欣喜于它吗？是的，有。实际上，欣喜乐受者，即名欣喜苦受，因为当遭受痛苦时会希求快乐，以及因为乐有变易之苦。“以身为限”（Kāyapariyantikaṃ）意即为身所限；其义为：只要五门身持续，五门受亦于此期间发生。“以命为限”（Jīvitapariyantikaṃ）意即为命所限；其义为：只要生命持续，意门受亦于此期间发生。

Tattha pañcadvārikavedanā pacchā uppajjitvā paṭhamaṃ nirujjhati, manodvārikavedanā paṭhamaṃ uppajjitvā pacchā nirujjhati. Sā hi paṭisandhikkhaṇe vatthurūpasmiṃyeva patiṭṭhāti. Pañcadvārikā pavatte pañcadvāravasena pavattamānā paṭhamavaye vīsativassakāle rajjanadussanamuyhanavasena adhimattā balavatī hoti, paṇṇāsavassakāle ṭhitā hoti, saṭṭhivassakālato paṭṭhāya parihāyamānā asītinavutivassakāle mandā hoti. Tadā hi sattā ‘‘cirarattaṃ ekato nisīdimhā nipajjimhā’’ti vadantepi ‘‘na sañjānāmā’’ti vadanti. Adhimattānipi rūpādiārammaṇāni ‘‘na passāma na suṇāma’’, ‘‘sugandhaṃ duggandhaṃ vā sāduṃ asāduṃ vā thaddhaṃ mudukanti vā na jānāmā’’ti vadanti. Iti nesaṃ pañcadvārikavedanā bhaggā hoti, manodvārikāva pavattati. Sāpi anupubbena parihāyamānā maraṇasamaye hadayakoṭiṃyeva nissāya pavattati. Yāva panesā pavattati, tāva satto jīvatīti vuccati. Yadā nappavattati, tadā mato niruddhoti vuccati.

在此，五门受后生而先灭，意门受先生而后灭。意门受在结生之时即已立足于心所依色。五门受在生命期中依五门而转起，在初龄，即二十岁时，因贪、嗔、痴而极其猛利；五十岁时则稳定；从六十岁起开始衰退，到八九十岁时变得迟钝。那时，有情即使被告知“我们长久一起坐卧”，他们也会说“我不记得了”。即使是极强的色等所缘，他们也会说“我看不见，听不见”，“不知是香是臭、是甜是苦、是硬是软”。如此，他们的五门受已衰败，唯有意门受持续。它也次第衰退，临死时仅依于心所依的末端而转起。只要它还在转起，就说有情活着；当它不转起时，就说已死、已灭。

Svāyamattho vāpiyā dīpetabbo –

此义可用蓄水池的譬喻来说明——

Yathā hi puriso pañcaudakamaggasampannaṃ vāpiṃ kareyya, paṭhamaṃ deve vuṭṭhe pañcahi udakamaggehi udakaṃ pavisitvā antovāpiyaṃ āvāṭe pūreyya, punappunaṃ deve vassante udakamagge pūretvā gāvutaḍḍhayojanamattaṃ ottharitvā udakaṃ tiṭṭheyya tato tato vissandamānaṃ, atha niddhamanatumbe vivaritvā khettesu kamme kariyamāne udakaṃ nikkhamantaṃ, sassapākakāle (udakaṃ nikkhamantaṃ,) udakaṃ parihīnaṃ ‘‘macche gaṇhāmā’’ti vattabbataṃ āpajjeyya, tato [Pg.74] katipāhena āvāṭesuyeva udakaṃ saṇṭhaheyya. Yāva pana taṃ āvāṭesu hoti, tāva ‘‘mahāvāpiyaṃ udakaṃ atthī’’ti saṅkhaṃ gacchati. Yadā pana tattha chijjati, tadā ‘‘vāpiyaṃ udakaṃ natthī’’ti vuccati, evaṃsampadamidaṃ veditabbaṃ.

譬如有人建造一座有五条水道的蓄水池。初次下雨时，水经由五条水道流入，先注满池内的坑洼；雨一再下时，水道满溢，水漫延至一俱卢舍半由旬之广，四处流溢。然后，当在田地里劳作时，打开出水口，水便流出。到了庄稼成熟时，水量减少，以至于人们会说：“我们来抓鱼吧！”再过数日，水就只存于坑洼之中了。但只要坑洼里还有水，它仍被称为“大蓄水池里有水”。而当那里的水也断绝时，才说“蓄水池里没水了”。此譬喻之理，当如是知。

Paṭhamaṃ deve vassante pañcahi maggehi udake pavisante āvāṭānaṃ pūraṇakālo viya hi paṭhamameva paṭisandhikkhaṇe manodvārikavedanāya vatthurūpe patiṭṭhitakālo, punappunaṃ deve vassante pañcannaṃ maggānaṃ pūritakālo viya pavatte pañcadvārikavedanāya pavattikālo, gāvutaḍḍhayojanamattaṃ ajjhottharaṇaṃ viya paṭhamavaye vīsativassakāle rajjanādivasena tassā adhimattabalavabhāvo, yāva vāpito udakaṃ na niggacchati, tāva pūrāya vāpiyā ṭhitakālo viya paññāsavassakāle tassā ṭhitakālo, niddhamanatumbesu vivaṭesu kammante kariyamāne udakassa nikkhamanakālo viya saṭṭhivassakālato paṭṭhāya tassā parihāni, udake bhaṭṭhe udakamaggesu parittodakassa ṭhitakālo viya asītinavutivassakāle pañcadvārikavedanāya mandakālo, āvāṭesuyeva udakassa patiṭṭhānakālo viya hadayavatthukoṭiṃ nissāya manodvārikavedanāya pavattikālo, āvāṭesu parittepi udake sati ‘‘vāpiyaṃ udakaṃ atthī’’ti vattabbakālo viya yāva sā pavattati, tāva ‘‘satto jīvatī’’ti vuccati. Yathā pana āvāṭesu udake chinne ‘‘natthi vāpiyaṃ udaka’’nti vuccati, evaṃ manodvārikavedanāya appavattamānāya ‘‘satto mato’’ti vuccati. Imaṃ vedanaṃ sandhāya vuttaṃ ‘‘jīvitapariyantikaṃ vedanaṃ vediyamāno’’ti.

诚然，譬如最初天降雨时，水经由五条水道流入小坑而充满，犹如在最初结生刹那，意门受(manodvārikavedanā)于心所依处色(vatthurūpa)上安住之时；譬如天再三降雨，五条水道满溢，犹如在生命期中五门受(pañcadvārikavedanā)生起之时；譬如水淹没一俱卢舍半由旬之地，犹如在初龄二十岁时，此受因贪染等而力量极其强盛；譬如只要水未从大水库流出，水库充满而住，犹如在五十岁时此受住立之时；譬如打开排水管劳作时，水流出，犹如从六十岁起此受开始衰退；譬如水流走后，水道中仅存少量水，犹如在八十、九十岁时五门受微弱之时；譬如水仅存于小坑中，犹如意门受依于心所依处(hadayavatthu)之末端而生起之时。譬如小坑中虽有少量水，仍可说“水库中有水”，犹如只要此（意门）受尚存，即可说“有情活着”。又譬如小坑中水断绝时，则说“水库中无水”，如是意门受不转起时，则说“有情已死”。针对此受，世尊说：“感受着生命终尽之受”。

Kāyassa bhedāti kāyassa bhedena. Jīvitapariyādānā uddhanti jīvitakkhayato uddhaṃ. Idhevāti paṭisandhivasena parato agantvā idheva. Sītībhavissantīti pavattivipphandadaratharahitāni sītāni appavattanadhammāni bhavissanti. Sarīrānīti dhātusarīrāni. Avasissantīti avasiṭṭhāni bhavissanti.

`身坏`（kāyassa bhedā）是指身体的破坏。`命终之后`（jīvitapariyādānā uddhaṃ）是指寿命耗尽之后。`即于此`（idheva）是指不因结生而到他世，就在此生。`将归于寂静`（sītībhavissanti）是指诸行的转起、动摇、热恼皆已止息，变得清凉，成为不转起之法。`遗骸`（sarīrāni）是指诸界舍利。`将存留`（avasissanti）是指将会剩下。

Kumbhakārapākāti kumbhakārassa bhājanapacanaṭṭhānato. Paṭisisseyyāti ṭhapeyya. Kapallānīti saha mukhavaṭṭiyā ekābaddhāni kumbhakapallāni. Avasisseyyunti [Pg.75] tiṭṭheyyuṃ. Evameva khoti ettha idaṃ opammasaṃsandanaṃ – ādittakumbhakārapāko viya hi tayo bhavā daṭṭhabbā, kumbhakāro viya yogāvacaro, pākato kumbhakārabhājanānaṃ nīharaṇadaṇḍako viya arahattamaggañāṇaṃ, samo bhūmibhāgo viya asaṅkhataṃ nibbānatalaṃ, daṇḍakena uṇhakumbhaṃ ākaḍḍhitvā same bhūmibhāge kumbhassa ṭhapitakālo viya āraddhavipassakassa rūpasattakaṃ arūpasattakaṃ vipassantassa kammaṭṭhāne ca paguṇe vibhūte upaṭṭhahamāne tathārūpaṃ utusappāyādiṃ labhitvā ekāsane nisinnassa vipassanaṃ vaḍḍhetvā aggaphalaṃ arahattaṃ patvā catūhi apāyehi attabhāvaṃ uddharitvā phalasamāpattivasena asaṅkhate nibbānatale ṭhitakālo daṭṭhabbo. Khīṇāsavo pana uṇhakumbho viya arahattappattadivaseyeva na parinibbāti, sāsanappaveṇiṃ pana ghaṭayamāno paṇṇāsasaṭṭhivassāni ṭhatvā carimakacittappattiyā upādiṇṇakakkhandhabhedā anupādisesāya nibbānadhātuyā parinibbāti. Athassa kumbhassa viya kapallāni anupādiṇṇakasarīrāneva avasissantīti. Sarīrāni avasissantīti pajānātīti idaṃ pana khīṇāsavassa anuyogāropanatthaṃ vuttaṃ.

“陶工烧窑”（Kumbhakārapāka），即陶工烧制器物的场所。“应放置”（Paṭisisseyya），即应安放。“陶片”（Kapallāni），即与口沿连为一体的陶罐碎片。“将留存”（Avasisseyyuṃ），即会存续。在此，“如是”等句是此譬喻的连接——燃烧的陶窑，应被视为三种有；陶工，应被视为瑜伽行者；从窑中取出陶器的竿杖，应被视为阿罗汉道智；平坦的地面，应被视为无为的涅槃层面；用竿杖将热陶罐拉出，放置在平坦地面上的时刻，应被视为：已开始修观（vipassanā）的行者，在观照色法七法组与无色法七法组时，当业处变得娴熟、清晰而现前，获得适宜的气候等条件后，于一座上增长观，证得顶果阿罗汉果，将自身从四恶趣中拔除，以果定（phalasamāpatti）安住于无为的涅槃层面之时。然而，漏尽者就像热陶罐，在证得阿罗汉的当天并不般涅槃，而是维系教法的传承，住世五六十年，在临终心（carimakacitta）生起时，由于有执取的诸蕴的破灭，而以无余依涅槃界般涅槃。然后，就像陶罐的碎片那样，只有无执取的遗体（sarīra）残留下来。而‘他了知：“诸遗体将残留”’这句话，是为了对漏尽者提出质问而说的。

Viññāṇaṃ paññāyethāti paṭisandhiviññāṇaṃ paññāyetha. Sādhu sādhūti therānaṃ byākaraṇaṃ sampahaṃsati. Evametanti yadetaṃ tividhe abhisaṅkhāre asati paṭisandhiviññāṇassa appaññāṇantiādi, evameva etaṃ. Adhimuccathāti sanniṭṭhānasaṅkhātaṃ adhimokkhaṃ paṭilabhatha. Esevanto dukkhassāti ayameva vaṭṭadukkhassa anto ayaṃ paricchedo, yadidaṃ nibbānanti. Paṭhamaṃ.

“识应当显现”是说：结生识(paṭisandhiviññāṇa)应当显现。“善哉，善哉”是说：〔世尊〕对长老们的解答表示嘉许。“正是如此”是说：所谓的“若无此三行(tividhe abhisaṅkhāre)，则结生识不显现”等，正是如此。“应当胜解”是说：你们当获得名为“决定”的胜解(adhimokkha)。“此即苦之终点”是说：此即轮回苦(vaṭṭadukkha)的终点，此即界限(paricchedo)，也就是涅槃(nibbāna)。第一。

2. Upādānasuttavaṇṇanā

2. 执取经释义

52. Dutiye upādāniyesūti catunnaṃ upādānānaṃ paccayesu tebhūmakadhammesu. Assādānupassinoti assādaṃ anupassantassa. Tatrāti tasmiṃ aggikkhandhe. Tadāhāroti taṃpaccayo. Tadupādānoti tasseva vevacanaṃ. Evameva khoti ettha aggikkhandho viya hi tayo bhavā, tebhūmakavaṭṭantipi etadeva, aggijaggakapuriso viya vaṭṭanissito bālaputhujjano, sukkhatiṇagomayādipakkhipanaṃ viya assādānupassino puthujjanassa [Pg.76] taṇhādivasena chahi dvārehi kusalākusalakammakaraṇaṃ. Tiṇagomayādīsu khīṇesu punappunaṃ tesaṃ pakkhipanena aggikkhandhassa vaḍḍhanaṃ viya bālaputhujjanassa uṭṭhāya samuṭṭhāya yathāvuttakammāyūhanena aparāparaṃ vaṭṭadukkhanibbattanaṃ.

52. 第二，于诸可执取法(upādāniyesu)，即于作为四种执取(upādāna)之缘的三界诸法中。随观味者(assādānupassino)，即随观味之人。于彼(tatra)，即于那火蕴中。彼食(tadāhāro)，即以彼为缘。彼取(tadupādāno)，即是其同义词。同样地，在此，应知：火蕴好比三有(tayo bhavā)，三界轮回(tebhūmakavaṭṭa)也是如此；守护火之人好比依止于轮回的愚昧凡夫；投入干草、牛粪等，好比随观味的凡夫，因贪爱等而通过六门造作善、不善业。干草、牛粪等烧尽时，通过一再投入而使火蕴增长，好比愚昧凡夫奋起、努力，积集如前所述的业，从而接连不断地产生轮回之苦。

Na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyyāti tañhi koci atthakāmo evaṃ vadeyya – ‘‘bho kasmā uṭṭhāya samuṭṭhāya kalāpe bandhitvā sukkhatiṇakaṭṭhānaṃ pacchiyañca pūretvā sukkhagomayāni pakkhipanto etaṃ aggiṃ jālesi? Api nu te atthi itonidānaṃ kāci vaḍḍhīti? Vaṃsāgatametaṃ bho amhākaṃ, itonidānaṃ pana me avaḍḍhiyeva, kuto vaḍḍhi? Ahañhi imaṃ aggiṃ jagganto neva nhāyituṃ na bhuñjituṃ na nipajjituṃ labhāmīti. Tena hi bho kiṃ te iminā niratthakena aggijālanena? Ehi tvaṃ etāni ābhatāni tiṇādīni ettha nikkhipa, tāni sayameva jhāyissanti, tvaṃ pana asukasmiṃ ṭhāne sītodakā pokkharaṇī atthi, tattha nhatvā, mālāgandhavilepanehi attānaṃ maṇḍetvā sunivattho supārutova pādukāhi nagaraṃ pavisitvā pāsādavaramāruyha vātapānaṃ vivaritvā mahāvīthiyaṃ virocamāno nisīda ekaggo sukhasamappito hutvā, tattha te nisinnassa tiṇādīnaṃ khayena sayameva ayaṃ aggi appaṇṇattibhāvaṃ gamissatī’’ti. So tathā kareyya. Tatheva ca tattha nisinnassa so aggi upādānakkhayena appaṇṇattibhāvaṃ gaccheyya. Idaṃ sandhāyetaṃ ‘‘na kālena kāla’’ntiādi vuttaṃ.

关于“不应不时地投入干草”，是说：某个希望他获益的人会这样对他说：“朋友，你为何要奋起努力，捆绑草束，将干草、木柴与干牛粪装入篮中并投入，以此点燃这堆火？你从中能得到什么利益吗？”（他会回答：）“朋友，这是我们家族的传统(vaṃsāgata)。但由此我只有损失，哪有什么利益呢？我因为要照看这火，既不能沐浴，也不能吃饭，也不能睡觉。”（智者会说：）“朋友，既然如此，你点燃这无益之火有何用？来，你将带来的这些草等物弃于此处，它们自会燃尽。在某处有清凉的莲池，你去那里沐浴，以花环、香、涂香庄严自身，穿戴整齐，穿上鞋履进城，登上绝妙的宫殿，打开窗户，坐在那里，光耀大街，专心一境，安住于乐。当你这样坐着时，因草等燃料穷尽，这火自会达到不可称言的状态。”他应那样做。当他那样坐着时，那火就会因燃料(upādāna)的穷尽而达到不可称言的状态。就此而说“不应不时”等语。

Evameva khoti ettha pana idaṃ opammasaṃsandanaṃ – cattālīsāya kaṭṭhavāhānaṃ jalamāno mahāaggikkhandho viya hi tebhūmakavaṭṭaṃ daṭṭhabbaṃ, aggijagganakapuriso viya vaṭṭasannissitako yogāvacaro, atthakāmo puriso viya sammāsambuddho, tena purisena tassa dinnaovādo viya tathāgatena ‘‘ehi tvaṃ, bhikkhu, tebhūmakadhammesu nibbinda, evaṃ vaṭṭadukkhā muccissasī’’ti tassa tebhūmakadhammesu kammaṭṭhānassa kathitakālo, tassa purisassa yathānusiṭṭhaṃ paṭipajjitvā pāsāde nisinnakālo viya yogino [Pg.77] sugatovādaṃ sampaṭicchitvā suññāgāraṃ paviṭṭhassa tebhūmakadhammesu vipassanaṃ paṭṭhapetvā anukkamena yathānurūpaṃ āhārasappāyādiṃ labhitvā, ekāsane nisinnassa aggaphale patiṭṭhitakālo, tassa nhānavilepanādīhi sudhotamaṇḍitakāyattā tasmiṃ nisinnassa ekaggasukhasamappitakālo viya yogino ariyamaggapokkharaṇiyaṃ maggañāṇodakena sunhātasudhotakilesamalassa hirottappasāṭake nivāsetvā sīlavilepanānulittassa arahattamaṇḍanena attabhāvaṃ maṇḍetvā vimuttipupphadāmaṃ piḷandhitvā iddhipādapādukā āruyha nibbānanagaraṃ pavisitvā dhammapāsādaṃ āruyha satipaṭṭhānamahāvīthiyaṃ virocamānassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā nisinnakālo. Tassa pana purisassa tasmiṃ nisinnassa tiṇādīnaṃ khayena aggikkhandhassa appaṇṇattigamanakālo viya khīṇāsavassa yāvatāyukaṃ ṭhatvā upādiṇṇakakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa mahāvaṭṭavūpasamo daṭṭhabbo. Dutiyaṃ.

同样地，于此应知此譬喻之连接：诚然，应视三界轮回，犹如燃烧四十车薪之大火蕴；应视依止轮回之瑜伽行者，犹如燃火之人；应视正等觉者，犹如欲求义利之智者；应视如来为彼比丘宣说三界诸法之观业处——“来，比丘，你当厌离三界诸法，如此你将从轮回之苦中解脱”——之时，犹如彼智者所授之教诫。应视瑜伽行者领受善逝教诲，进入空静处，于三界诸法建立观（vipassanā），次第获得相应的食物等资具，于一座上坐着而安住于顶果之时，犹如那听从教导而行之人坐于宫殿之时。应视瑜伽行者于圣道池中，以道智之水善洗烦恼尘垢，穿上惭愧之衣，涂上戒德之香，以阿罗汉果之庄严装饰自身，佩戴解脱花环，登上神足之履，进入涅槃城，登上法殿，于念住大道上放光，安住于以涅槃为所缘的果定之时，犹如那人以沐浴、涂香等善加洗浴、庄严其身，坐于彼处，安享一境性之乐之时。又，应视漏尽者住世至寿尽，因所执取蕴的坏灭而以无余依涅槃界般涅槃，其轮回之大止息，犹如那人坐于彼处时，因草薪等穷尽，火蕴进入不可言诠之境之时。第二。

3. Saṃyojanasuttavaṇṇanā

3. 结缚经释义

53. Tatiye saṃyojaniyesūti dasannaṃ saṃyojanānaṃ paccayesu. Jhāyeyyāti jaleyya. Telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyyāti dīpapaṭijagganatthaṃ telabhājanañca mahantañca vaṭṭikapālaṃ gahetvā samīpe niccaṃ ṭhitova tele khīṇe telaṃ āsiñceyya, vaṭṭiyā khīṇāya vaṭṭiṃ upasaṃhareyya. Sesamettha saddhiṃ opammasaṃsandanena purimanayeneva veditabbaṃ. Tatiyaṃ.

53. 第三品中，“于结法”(saṃyojaniyesu)是指于十种结之缘中。“应燃烧”(jhāyeyya)即是应燃烧(jaleyya)。“应添油，应接续灯芯”(Telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya)是指为了照看油灯，拿着油器与大灯芯盘，常立于近旁，油尽时则应添油，灯芯尽时则应接续灯芯。其余的义理，于此应结合譬喻，通过前述之理而得知。第三品竟。

4. Dutiyasaṃyojanasuttavaṇṇanā

4. 第二结经释义

54. Catutthe upamaṃ paṭhamaṃ katvā pacchā attho vutto. Sesaṃ tādisameva. Catutthaṃ.

54. 第四品中，先作譬喻，之后世尊宣说义理。其余的亦然。第四品竟。

5. Mahārukkhasuttavaṇṇanā

5. 大树经释义

55. Pañcame uddhaṃ ojaṃ abhiharantīti pathavīrasañca āporasañca upari āropenti. Ojāya āropitattā hatthasatubbedhassa rukkhassa aṅkuraggesu bindubindūni viya hutvā sineho tiṭṭhati. Idaṃ panettha opammasaṃsandanaṃ [Pg.78] – mahārukkho viya hi tebhūmakavaṭṭaṃ, mūlāni viya āyatanāni, mūlehi ojāya ārohanaṃ viya chahi dvārehi kammārohanaṃ, ojāya abhiruḷhattā mahārukkhassa yāvakappaṭṭhānaṃ viya vaṭṭanissitabālaputhujjanassa chahi dvārehi kammaṃ āyūhantassa aparāparaṃ vaṭṭassa vaḍḍhanavasena dīgharattaṃ ṭhānaṃ.

55. 第五品中，“向上输送滋养素”(uddhaṃ ojaṃ abhiharanti)是指即将地味与水味向上输送。由于滋养素被向上输送，百肘高的树木，其嫩芽顶端会像水珠般凝结，津液安住。于此，这是譬喻的对应：大树譬如三界之轮回；树根譬如诸处；由诸根吸收滋养素而上行，譬如由六门而令业增长；由于滋养素的上行，大树得以住立一劫，譬如依止于轮回的愚痴凡夫，通过六门积集其业，由轮回辗转增长之力，而长时存续。

Kuddālapiṭakanti kuddālañceva pacchibhājanañca. Khaṇḍākhaṇḍikaṃ chindeyyāti khuddakamahantāni khaṇḍākhaṇḍāni karonto chindeyya. Idaṃ panettha opammasaṃsandanaṃ – idhāpi hi mahārukkho viya tebhūmakavaṭṭaṃ, rukkhaṃ nāsetukāmo puriso viya yogāvacaro, kuddālo viya ñāṇaṃ, pacchi viya samādhi, rukkhacchedanapharasu viya ñāṇaṃ, rukkhassa mūle chinnakālo viya yogino ācariyasantike kammaṭṭhānaṃ gahetvā manasikarontassa paññā, khaṇḍākhaṇḍikaṃ chindanakālo viya saṅkhepato catunnaṃ mahābhūtānaṃ manasikāro, phālanaṃ viya dvecattālīsāya koṭṭhāsesu vitthāramanasikāro, sakalikaṃ sakalikaṃ karaṇakālo viya upādārūpassa ceva rūpakkhandhārammaṇassa viññāṇassa cāti imesaṃ vasena nāmarūpapariggaho, mūlānaṃ upacchedanaṃ viya tasseva nāmarūpassa paccayapariyesanaṃ, vātātape visosetvā agginā ḍahanakālo viya anupubbena vipassanaṃ vaḍḍhetvā aññataraṃ sappāyaṃ labhitvā kammaṭṭhāne vibhūte upaṭṭhahamāne ekapallaṅke nisinnassa samaṇadhammaṃ karontassa aggaphalappatti, masikaraṇaṃ viya arahattappattadivaseyeva aparinibbāyantassa yāvatāyukaṃ ṭhita kālo, mahāvāte opunanaṃ nadiyā pavāhanaṃ viya ca upādiṇṇakakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa vaṭṭavūpasamo veditabbo. Pañcamaṃ.

“锄头和篮子”（Kuddālapiṭaka）是指锄头和篮子。“一段段砍断”（Khaṇḍākhaṇḍikaṃ chindeyya）是指将（树）砍成大小不等的碎块。此处是譬喻的连接：大树犹如三界轮回，想毁树的人如同禅修者，锄头如同悚惧智，篮子如同定，伐木斧如同修观之智；砍断树根时，如同禅修者于老师处领受观业处后作意时的观慧；分段砍伐时，如同概略地作意四大；劈开时，如同详细地作意四十二身分；逐片处理时，如同通过所造色和以色蕴为所缘的识来把握名色；断除诸根时，如同探寻那名色的缘；风吹日晒后用火烧时，如同次第增长观（vipassanā），获得某种适宜处，当业处清晰显现时，结一跏趺坐，行沙门法，证得道与果；如同化为灰烬，即阿拉汉于证果之日不般涅槃，而住于寿尽之时；大风吹散与河水冲走，如同因有取蕴的坏灭，以无余依涅槃界而般涅槃，轮回止息。第五。

6. Dutiyamahārukkhasuttavaṇṇanā

6. 第二大树经释义

56. Chaṭṭhepi upamaṃ paṭhamaṃ vatvā pacchā attho vutto, idameva nānattaṃ. Chaṭṭhaṃ.

56. 第六也是先说比喻后讲含义，这是不同之处。第六。

7. Taruṇarukkhasuttavaṇṇanā

7. 幼树经释义

57-59. Sattame [Pg.79] taruṇoti ajātaphalo. Palimajjeyyāti sodheyya. Paṃsuṃ dadeyyāti thaddhapharusapaṃsuṃ haritvā mudugomayacuṇṇamissaṃ madhurapaṃsuṃ pakkhipeyya. Vuddhinti vuddhiṃ āpajjitvā pupphūpago pupphaṃ, phalūpago phalaṃ gaṇheyya. Idaṃ panettha opammasaṃsandanaṃ – taruṇarukkho viya hi tebhūmakavaṭṭaṃ, rukkhajaggako puriso viya vaṭṭanissito puthujjano, mūlaphalasantānādīni viya tīhi dvārehi kusalākusalakammāyūhanaṃ, rukkhassa vuḍḍhiāpajjanaṃ viya puthujjanassa tīhi dvārehi kammaṃ āyūhato aparāparaṃ vaṭṭappavatti. Vivaṭṭaṃ vuttanayeneva veditabbaṃ. Aṭṭhamanavamāni uttānatthāneva. Sattamādīni.

57-59. 第七，“幼树”是指未结果的树。“应清理”即应清洁。“应施土”是指去除坚硬粗糙的土，施加混有柔软牛粪粉的沃土。“成长”是指生长成熟，到了开花期就能开花，到了结果期就能结果。此处的譬喻对应是：幼树好比三界轮回，护树人好比依止轮回的凡夫，根与果等的相续好比通过三门积集善恶业，树木的成长好比凡夫通过三门造业而于轮回中辗转不已。还灭应当按照前面所说的方式来理解。第八和第九（经）的含义都很明显。第七等（经释）完毕。

10. Nidānasuttavaṇṇanā

10. 因缘经释义

60. Dasame kurūsu viharatīti kurūti evaṃ bahuvacanavasena laddhavohāre janapade viharati. Kammāsadhammaṃ nāma kurūnaṃ nigamoti evaṃnāmako kurūnaṃ nigamo, taṃ gocaragāmaṃ katvāti attho. Āyasmāti piyavacanametaṃ garuvacanametaṃ. Ānandoti tassa therassa nāmaṃ. Ekamantaṃ nisīdīti cha nisajjadose vivajjento dakkhiṇajāṇumaṇḍalassa abhimukhaṭṭhāne chabbaṇṇānaṃ buddharasmīnaṃ anto pavisitvā pasannalākhārasaṃ vigāhanto viya suvaṇṇapaṭaṃ pārupanto viya rattakambalavitānamajjhaṃ pavisanto viya dhammabhaṇḍāgāriko āyasmā ānando nisīdi. Tena vuttaṃ ‘‘ekamantaṃ nisīdī’’ti.

60. 第十，“住在俱卢(Kurū)”，即在以复数形式通称为俱卢的地区居住。“剑磨瑟昙(Kammāsadhamma)，俱卢人的一个市镇”，（世尊）即以此镇为乞食村而住下。“具寿”(āyasmā)是表示亲爱和尊敬的称呼。“阿难”(ānanda)是那位长老的名字。“坐于一旁”(ekamantaṃ nisīdi)是指：法藏守护者具寿阿难避开六种坐姿的过失，面向（世尊的）右膝处，进入六色佛光之中而坐下，犹如浸入清澈的胭脂红汁，如同披上金色外衣，又好像进入红色毛毯的帷幔之中。因此说“坐于一旁”。

Kāya pana velāya kena kāraṇena ayamāyasmā bhagavantaṃ upasaṅkamantoti? Sāyanhavelāya paccayākārapañhaṃ pucchanakāraṇena. Taṃ divasaṃ kira ayamāyasmā kulasaṅgahatthāya gharadvāre gharadvāre sahassabhaṇḍikaṃ nikkhipanto viya kammāsadhammaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto satthu vattaṃ dassetvā satthari gandhakuṭiṃ paviṭṭhe satthāraṃ vanditvā attano divāṭṭhānaṃ gantvā antevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ paṭisammajjitvā cammakkhaṇḍaṃ paññapetvā udakatumbato udakena hatthapāde [Pg.80] sītalaṃ katvā pallaṅkaṃ ābhujitvā nisinno sotāpattiphalasamāpattiṃ samāpajjitvā. Atha paricchinnakālavasena samāpattito vuṭṭhāya paccayākāre ñāṇaṃ otāresi. So ‘‘avijjāpaccayā saṅkhārā’’tiādito paṭṭhāya antaṃ, antato paṭṭhāya ādiṃ, ubhayantato paṭṭhāya majjhaṃ, majjhato paṭṭhāya ubho ante pāpento tikkhattuṃ dvādasapadaṃ paccayākāraṃ sammasi. Tassevaṃ sammasantassa paccayākāro vibhūto hutvā uttānakuttānako viya upaṭṭhāsi. Tato cintesi – ‘‘ayaṃ paccayākāro sabbabuddhehi gambhīro ceva gambhīrāvabhāso cāti kathito, mayhaṃ kho pana padesañāṇe ṭhitassa sāvakassa sato uttāno viya vibhūto pākaṭo hutvā upaṭṭhāti, mayhaṃyeva nu kho esa uttānako viya upaṭṭhāti, udāhu aññesampīti attano upaṭṭhānakāraṇaṃ satthu ārocessāmī’’ti nisinnaṭṭhānato uṭṭhāya cammakkhaṇḍaṃ papphoṭetvā ādāya sāyanhasamaye bhagavantaṃ upasaṅkami. Tena vuttaṃ – ‘‘sāyanhavelāyaṃ paccayākārapañhaṃ pucchanakāraṇena upasaṅkamanto’’ti.

然则，于何时，以何因缘，此具寿趋近世尊？是于傍晚时分，为请教缘起之问题。据说于彼日，此具寿为摄益诸家，犹如于家家户户门前放下千金之囊，于剑磨瑟昙(Kammāsadhamma)行乞后，从乞食处返回，承事导师。待导师进入香孤邸后，他顶礼导师，前往自己的日住处。待身边弟子们行完义务离开后，他打扫日住处，铺设皮革片，从水瓶中取水令手足清凉，然后结跏趺坐，进入须陀洹果定。其后，于预定时分从定中出，将智导向缘起。他从“无明缘行”开始，顺观至终，复逆观至始；从两端至中间，复从中间至两端，如是三遍思惟十二支缘起。当他如是思惟时，缘起变得清晰，犹如浅显之物一般现起。于是他心想：‘此缘起，一切诸佛皆说其甚深、显现亦甚深。然对我此住于局部智之声闻，它却如浅显之物一般，清晰地现起。此缘起是仅对我显现为浅显，抑或对他人亦然？我应将此现起之由禀告导师。’于是他从座起身，抖净皮革片并携之，于傍晚时分趋近世尊。是故言：‘于傍晚时分，为询问缘起问题而趋近。’

Yāva gambhīroti ettha yāvasaddo pamāṇātikkame. Atikkamma pamāṇaṃ gambhīro, atigambhīroti attho. Gambhīrāvabhāsoti gambhīrova hutvā avabhāsati, dissatīti attho. Ekañhi uttānameva gambhīrāvabhāsaṃ hoti pūtipaṇṇarasavasena kāḷavaṇṇaṃ purāṇaudakaṃ viya. Tañhi jāṇuppamāṇampi sataporisaṃ viya dissati. Ekaṃ gambhīraṃ uttānāvabhāsaṃ hoti maṇibhāsaṃ vippasannaudakaṃ viya. Tañhi sataporisampi jāṇuppamāṇaṃ viya khāyati. Ekaṃ uttānaṃ uttānāvabhāsaṃ hoti pātiādīsu udakaṃ viya. Ekaṃ gambhīraṃ gambhīrāvabhāsaṃ hoti sinerupādakamahāsamudde udakaṃ viya. Evaṃ udakameva cattāri nāmāni labhati. Paṭiccasamuppāde panetaṃ natthi. Ayañhi gambhīro ca gambhīrāvabhāso cāti ekameva nāmaṃ labhati. Evarūpo samānopi atha ca pana me uttānakuttānako viya khāyati, tadidaṃ acchariyaṃ, bhante, abbhutaṃ, bhanteti evaṃ attano vimhayaṃ pakāsento pañhaṃ pucchitvā tuṇhībhūto nisīdi.

于“多么深奥”(yāva gambhīro)一句中，“多么”(yāva)一词意为超越限量。超越限量而深，即是“极深”之义。“显深奥”(gambhīrāvabhāso)者，意为本身深奥而显现出来。譬如，有水虽浅，却显深奥，犹如因腐叶与淤泥而色黑之陈水。此水纵然仅及膝深，却看似有百人深。又有水虽深，却显浅白，犹如宝珠般清澈之水。此水纵然有百人深，却看似仅及膝深。又有水既浅，亦显浅白，犹如盆碗等容器中之水。又有水既深，亦显深奥，犹如须弥山(Sineru)脚下大海洋中之水。如此，水便有四种名相。然而，这在缘起法中则不然。此缘起法既深奥，又显深奥，故只得一名。“此法虽然如此，但在我看来却显得极其浅白。世尊，此事甚为奇特！世尊，此事未曾有！”他如此表达自己的惊叹，提出问题后，便默然静坐。

Bhagavā [Pg.81] tassa vacanaṃ sutvā ‘‘ānando bhavaggagahaṇāya hatthaṃ pasārento viya sineruṃ bhinditvā miñjaṃ nīharituṃ vāyamamāno viya vinā nāvāya mahāsamuddaṃ taritukāmo viya pathaviṃ parivattetvā pathavojaṃ gahetuṃ vāyamamāno viya buddhavisayaṃ pañhaṃ attano uttānuttānanti vadati, handassa gambhīrabhāvaṃ ācikkhāmī’’ti cintetvā mā hevantiādimāha.

世尊听了他的话后心想：“阿难犹如伸手欲取有顶天(bhavagga)，犹如奋力欲劈开须弥山(Sineru)而取其髓，犹如无船而欲渡大洋，犹如努力欲翻转大地而取地味，竟说佛陀境界之问题于他而言极其浅白。好，我当为他解说其深奥之处。”如是思惟后，世尊便说了以“莫作是言”等开头的文句。

Tattha mā hevanti ha-kāro nipātamattaṃ, evaṃ mā bhaṇīti attho. ‘‘Mā heva’’nti ca idaṃ vacanaṃ bhagavā āyasmantaṃ ānandaṃ ussādentopi bhaṇati apasādentopi. Tattha ussādentopīti, ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati, aññesaṃ panesa uttānakoti na sallakkhetabbo, gambhīroyeva ca so gambhīrāvabhāso ca.

于此，“mā hevaṃ”中的“ha”字仅为助词，其义为“莫作是说”。世尊说“莫作是言”此语，既是为策励具寿阿难，亦是为折伏于他。其中，策励是指：阿难，汝具大慧、明智，是故于汝，甚深之缘起亦显如浅显；然于他人，则不应作此浅显想。其法实为甚深，亦显现甚深。

Tattha catasso upamā vadanti – cha māse subhojanarasapuṭṭhassa kira katayogassa mahāmallassa samajjasamaye katamallapāsāṇaparicayassa yuddhabhūmiṃ gacchantassa antarā mallapāsāṇaṃ dassesuṃ. So ‘‘kiṃ eta’’nti āha. Mallapāsāṇoti. Āharatha nanti. ‘‘Ukkhipituṃ na sakkomā’’ti vutte sayaṃ gantvā ‘‘kuhiṃ imassa bhāriyaṭṭhāna’’nti vatvā dvīhi hatthehi dve pāsāṇe ukkhipitvā kīḷāguḷe viya khipitvā agamāsi. Tattha mallassa mallapāsāṇo lahukoti na aññesampi lahukoti vattabbo. Cha māse subhojanarasapuṭṭho mallo viya hi kappasatasahassaṃ abhinīhārasampanno āyasmā ānando. Yathā mallassa mahābalatāya mallapāsāṇo lahuko, evaṃ therassa mahāpaññatāya paṭiccasamuppādo uttānoti vattabbo, so aññesaṃ uttānoti na vattabbo.

于此，诸师说有四喻——譬如，有大力士，六月以来善食滋养，勤修不辍，于集会时已熟习力士石。当其前往战场时，途中有人示以力士石。彼问：“此是何物？”答曰：“力士石。”彼言：“取来。”众人言：“我等不能举。”彼即自行前往，问曰：“此石重处何在？”言已，以双手举起二石，如掷戏丸，而后离去。于此当言：于彼力士，力士石为轻，然不应言于他人亦轻。具寿阿难亦复如是，犹如彼六月善食滋养之力士，具足十万劫之誓愿。犹如力士以其力大，故觉力士石为轻；如是，长老以其慧大，故言缘起为浅显。然不应言于他人亦为浅显。

Mahāsamudde ca timi nāma mahāmaccho dviyojanasatiko, timiṅgalo tiyojanasatiko, timirapiṅgalo pañcayojanasatiko, ānando timinando ajjhāroho mahātimīti ime cattāro yojanasahassikā. Tattha timirapiṅgaleneva dīpenti. Tassa kira dakkhiṇakaṇṇaṃ cālentassa pañcayojanasate padese udakaṃ calati, tathā vāmakaṇṇaṃ, tathā naṅguṭṭhaṃ, tathā sīsaṃ. Dve pana kaṇṇe cāletvā naṅguṭṭhena [Pg.82] paharitvā sīsaṃ aparāparaṃ katvā kīḷituṃ āraddhassa sattaṭṭhayojanasate ṭhāne bhājane pakkhipitvā uddhane āropitaṃ viya udakaṃ pakkuthati. Yojanasatamatte padese udakaṃ piṭṭhiṃ chādetuṃ na sakkoti. So evaṃ vadeyya – ‘‘ayaṃ mahāsamuddo gambhīroti vadanti, kutassa gambhīratā, mayaṃ piṭṭhimattacchādanampi udakaṃ na labhāmā’’ti. Tattha kāyūpapannassa timirapiṅgalassa mahāsamuddo uttānoti aññesañca khuddakamacchānaṃ uttānoti na vattabbo, evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo. Supaṇṇarājā ca diyaḍḍhayojanasatiko hoti. Tassa dakkhiṇapakkho paññāsayojaniko hoti, tathā vāmapakkho, piñchavaṭṭi ca saṭṭhiyojanikā, gīvā tiṃsayojanikā, mukhaṃ navayojanaṃ, pādā dvādasayojanikā, tasmiṃ supaṇṇavātaṃ dassetuṃ āraddhe sattaṭṭhayojanasataṃ ṭhānaṃ nappahoti. So evaṃ vadeyya – ‘‘ayaṃ ākāso anantoti vadanti, kutassa anantatā, mayaṃ pakkhavātappattharaṇokāsampi na labhāmā’’ti. Tattha kāyūpapannassa supaṇṇarañño ākāso parittoti aññesañca khuddakapakkhīnaṃ parittoti na vattabbo, evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo.

又，于大洋中，有名为提弥（Timi）之大鱼，身长二百由旬；提名为（Timiṅgala）鱼，长三百由旬；提弥罗频伽（Timirapiṅgala）鱼，长五百由旬；阿难（Ānanda）、提弥难陀（Timinanda）、阿奢卢诃（Ajjhāroha）、摩诃提弥（Mahātimi），此四种鱼则长达一千由旬。于此，诸师以提弥罗频伽鱼为例而示之。据说，彼鱼摇动右耳时，五百由旬范围内之水即波动；摇动左耳、尾、头时，亦复如是。若其摇动双耳，以尾拍打，来回摆首嬉戏时，七八百由旬范围内之水，便如置于灶上锅中而沸腾。于百由旬之范围内，水甚至不能覆其背。彼鱼或言：“人言此大洋甚深，其深何在？我等尚不得覆背之水。”于此，不应因大洋于身形巨大之提弥罗频伽鱼为浅，而谓其于其他小鱼亦为浅。同理，不应因缘起于具足智慧之长老为浅显，而谓其于其他人亦为浅显。复次，金翅鸟王（Supaṇṇarājā）身长一百五十由旬。其右翼长五十由旬，左翼亦然；尾羽长六十由旬，颈长三十由旬，喙长九由旬，足长十二由旬。当其鼓翅展风时，七八百由旬之空间亦不足。彼或言：“人言此虚空无边，其无边何在？我等尚不得展翅之空间。”于此，不应因虚空于身形巨大之金翅鸟王为狭小，而谓其于其他小鸟亦为狭小。同理，不应因缘起于具足智慧之长老为浅显，而谓其于其他人亦为浅显。

Rāhu asurindo pana pādantato yāva kesantā yojanānaṃ cattāri sahassāni aṭṭha ca satāni honti. Tassa dvinnaṃ bāhānaṃ antare dvādasayojanasatikaṃ, bahalattena chayojanasatikaṃ, hatthapādatalāni tiyojanasatikāni, tathā mukhaṃ, ekaṅgulipabbaṃ paññāsayojanaṃ, tathā bhamukantaraṃ, nalāṭaṃ tiyojanasatikaṃ, sīsaṃ navayojanasatikaṃ. Tassa mahāsamuddaṃ otiṇṇassa gambhīraṃ udakaṃ jāṇuppamāṇaṃ hoti. So evaṃ vadeyya – ‘‘ayaṃ mahāsamuddo gambhīroti vadanti. Kutassa gambhīratā? Mayaṃ jāṇuppaṭicchādanamattampi udakaṃ na labhāmā’’ti. Tattha kāyūpapannassa rāhuno mahāsamuddo uttānoti aññesañca uttānoti na vattabbo. Evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti [Pg.83] aññesampi uttānoti na vattabbo. Etamatthaṃ sandhāya bhagavā mā hevaṃ, ānanda, mā hevaṃ, ānandāti āha.

再者，阿修罗王罗睺（Rāhu asurinda）从脚底到发顶高四千八百由旬。他两臂之间宽一千二百由旬，身厚六百由旬，手掌和脚掌长三百由旬，嘴巴也是如此。一节指节长五十由旬，两眉之间也是如此；额头长三百由旬，头颅长九百由旬。当他踏入大洋时，甚深的海水只到他的膝盖。他会这样说：“人们说这大洋很深。它的深度在哪里？我们连能淹没膝盖的水都找不到。”在此，不能因为对身形巨大的罗睺来说大洋是浅的，就说它对其他人也是浅的。同样，不能因为对具足智慧的长老来说缘起是浅显的，就说它对其他人也是浅显的。有鉴于此，世尊说：“阿难，不要这样说！阿难，不要这样说！”

Therassa hi catūhi kāraṇehi gambhīro paṭiccasamuppādo uttānoti upaṭṭhāsi. Katamehi catūhi? Pubbūpanissayasampattiyā titthavāsena sotāpannatāya bahussutabhāvenāti.

诚然，由于四个原因，甚深的缘起在长老看来是浅显的。是哪四个呢？即：成就宿世的助缘、亲炙导师、已证得入流果、以及博学多闻。

Ito kira satasahassime kappe padumuttaro nāma satthā loke uppajji. Tassa haṃsavatī nāma nagaraṃ ahosi, ānando nāma rājā pitā, sumedhā nāma devī mātā, bodhisatto uttarakumāro nāma ahosi. So puttassa jātadivase mahābhinikkhamanaṃ nikkhamma pabbajitvā padhānamanuyutto anukkamena sabbaññutaṃ patvā, ‘‘anekajātisaṃsāra’’nti udānaṃ udānetvā sattāhaṃ bodhipallaṅke vītināmetvā ‘‘pathaviyaṃ pādaṃ ṭhapessāmī’’ti pādaṃ abhinīhari. Atha pathaviṃ bhinditvā mahantaṃ padumaṃ uṭṭhāsi. Tassa dhurapattāni navutihatthāni, kesaraṃ tiṃsahatthaṃ, kaṇṇikā dvādasahatthā, navaghaṭappamāṇā reṇu ahosi.

据说从此算起的第十万劫，有位名叫莲花上佛(Padumuttara)的导师出现于世。他的都城名叫天鹅城(Haṃsavatī)，父亲是阿难王，母亲是善慧(Sumedhā)王后，菩萨名叫优多罗童子(Uttarakumāra)。他在儿子出生那天行大出离而出家，精勤修行，依次证得一切知智。他发出“流转无数生”的自说语后，在菩提座上度过七天，心想“我要将脚放在地上”，便伸出脚来。这时大地裂开，涌出一朵巨大的莲花。它的外瓣长九十肘，花蕊长三十肘，莲蓬长十二肘，花粉有九瓮之多。

Satthā pana ubbedhato aṭṭhapaññāsahattho ahosi, tassa ubhinnaṃ bāhānamantaraṃ aṭṭhārasahatthaṃ, nalāṭaṃ pañcahatthaṃ, hatthapādā ekādasahatthā. Tassa ekādasahatthena pādena dvādasahatthāya kaṇṇikāya akkantamattāya navaghaṭappamāṇā reṇu uṭṭhāya aṭṭhapaññāsahatthaṃ padesaṃ uggantvā okiṇṇamanosilācuṇṇaṃ viya paccokiṇṇaṃ. Tadupādāya bhagavā ‘‘padumuttaro’’tveva paññāyittha. Tassa devilo ca sujāto ca dve aggasāvakā ahesuṃ, amitā ca asamā ca dve aggasāvikā, sumano nāma upaṭṭhāko. Padumuttaro bhagavā pitusaṅgahaṃ kurumāno bhikkhusatasahassaparivāro haṃsavatiyā rājadhāniyā vasati.

导师的身高有五十八肘，两臂之间宽十八肘，额头宽五肘，手和脚长十一肘。当他以十一肘长的脚踩上十二肘长的莲蓬时，九瓮之多的花粉扬起，升到五十八肘高处，然后像散落的雄黄粉末一样洒落下来。因此，世尊便以“莲花上佛”而闻名。他有提毗罗(Devila)和善生两位上首弟子，阿弥多(Amitā)和阿萨摩(Asamā)两位上首女弟子，侍者名叫须摩那(Sumana)。莲花上佛世尊为了摄益父亲，在十万比丘的围绕下，住于天鹅城王都。

Kaniṭṭhabhātā panassa sumanakumāro nāma. Tassa rājā haṃsavatito vīsayojanasate bhogaṃ adāsi. So kadāci āgantvā pitarañca satthārañca passati. Athekadivasaṃ paccanto kupito. Sumano rañño sāsanaṃ pesesi. Rājā ‘‘tvaṃ mayā, tāta, kasmā ṭhapito’’ti paṭipesesi. So core vūpasametvā ‘‘upasanto, deva, janapado’’ti rañño pesesi. Rājā tuṭṭho ‘‘sīghaṃ mama putto āgacchatū’’ti āha. Tassa [Pg.84] sahassamattā amaccā honti. So tehi saddhiṃ antarāmagge mantesi – ‘‘mayhaṃ pitā tuṭṭho sace me varaṃ deti, kiṃ gaṇhāmī’’ti? Atha naṃ ekacce ‘‘hatthiṃ gaṇhatha, assaṃ gaṇhatha, janapadaṃ gaṇhatha, sattaratanāni gaṇhathā’’ti āhaṃsu. Apare ‘‘tumhe pathavissarassa puttā, na tumhākaṃ dhanaṃ dullabhaṃ, laddhampi cetaṃ sabbaṃ pahāya gamanīyaṃ, puññameva ekaṃ ādāya gamanīyaṃ, tasmā deve varaṃ dadamāne temāsaṃ padumuttaraṃ bhagavantaṃ upaṭṭhātuṃ varaṃ gaṇhathā’’ti. So ‘‘tumhe mayhaṃ kalyāṇamittā nāma, mametaṃ cittaṃ natthi, tumhehi pana uppāditaṃ, evaṃ karissāmī’’ti, gantvā pitaraṃ vanditvā pitarā āliṅgetvā, matthake cumbitvā ‘‘varaṃ te, putta, demī’’ti vutte ‘‘icchāmahaṃ, mahārāja, bhagavantaṃ temāsaṃ catūhi paccayehi upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ, idaṃ me varaṃ dehī’’ti āha. Na sakkā, tāta, aññaṃ varehīti. Deva, khattiyānaṃ nāma dvekathā natthi, etameva me dehi, na mamaññena atthoti. Tāta, buddhānaṃ nāma cittaṃ dujjānaṃ, sace bhagavā na icchissati, mayā dinnampi kiṃ bhavissatīti? ‘‘Sādhu, deva, ahaṃ bhagavato cittaṃ jānissāmī’’ti vihāraṃ gato.

那位世尊的同母小弟名叫须摩那王子。父王从天鹅城(Haṃsavatī)外一百二十由旬处，赐予他封地。他有时会回来拜见父亲和导师。有一次，边境发生动乱。须摩那给国王送信。国王回信说：“孩子，我为何要安置你呢？”他平定了盗贼后，给国王送信说：“陛下，国家已经安定了。”国王很高兴，说：“让我的儿子快回来！”他有一千名左右的大臣。他在路上和他们商议：“如果我父亲高兴，给我一个赏赐，我应该求什么呢？”有些人说：“求大象，求马匹，求国土，求七宝。”另一些人说：“你们是大地之主的儿子，财富对你们来说并不难得，而且即使得到这一切，最终都要舍弃，唯有福德可以带走。因此，当国王给你赏赐时，你们应该求得在三个月内侍奉莲花上佛(Padumuttara)的赏赐。”他说：“你们真是我的善友，我本无此心，是你们启发了我，我就这么做。”于是他去拜见父亲，父亲拥抱他，亲吻他的头顶，说：“孩子，我给你一个赏赐。”他说：“大王，我希望用三个月的时间，以四资具侍奉世尊，使我的生命不空过，请您给我这个赏赐。”“孩子，这不可以，你求个别的赏赐吧。”“陛下，刹帝利一言九鼎，请您就把这个赏赐给我，我别无所求。”“孩子，诸佛的心意难以了知，如果世尊不同意，我给了又有什么用呢？”他回答说：“好的，陛下，我会去了解世尊的心意的。”于是就前往精舍。

Tena ca samayena bhattakiccaṃ niṭṭhāpetvā bhagavā gandhakuṭiṃ paviṭṭho hoti. So maṇḍalamāḷe sannisinnānaṃ bhikkhūnaṃ santikaṃ agamāsi. Te naṃ āhaṃsu – ‘‘rājaputta kasmā āgatosī’’ti? Bhagavantaṃ dassanāya, dassetha me bhagavantanti. ‘‘Na mayaṃ, rājaputta, icchiticchitakkhaṇe satthāraṃ daṭṭhuṃ labhāmā’’ti. Ko pana, bhante, labhatīti? Sumanatthero nāma rājaputtāti. So ‘‘kuhiṃ bhante thero’’ti? Therassa nisinnaṭṭhānaṃ pucchitvā gantvā vanditvā – ‘‘icchāmahaṃ, bhante, bhagavantaṃ passituṃ, dassetha me bhagavanta’’nti āha. Thero ‘‘ehi, rājaputtā’’ti taṃ gahetvā gandhakuṭipariveṇe ṭhapetvā gandhakuṭiṃ āruhi. Atha naṃ bhagavā ‘‘sumana, kasmā āgatosī’’ti āha. Rājaputto, bhante, bhagavantaṃ dassanāya āgatoti. Tena hi bhikkhu āsanaṃ paññapehīti. Thero āsanaṃ paññapesi. Nisīdi bhagavā paññatte āsane. Rājaputto bhagavantaṃ vanditvā paṭisanthāraṃ akāsi, ‘‘kadā āgatosi rājaputtā’’ti? Bhante, tumhesu gandhakuṭiṃ paviṭṭhesu, bhikkhū pana ‘‘na mayaṃ icchiticchitakkhaṇe bhagavantaṃ daṭṭhuṃ labhāmā’’ti maṃ therassa santikaṃ pāhesuṃ, thero pana ekavacaneneva dassesi, thero, bhante, tumhākaṃ [Pg.85] sāsane vallabho maññeti. Āma, rājakumāra, vallabho esa bhikkhu mayhaṃ sāsaneti. Bhante, buddhānaṃ sāsane kiṃ katvā vallabho hotīti? Dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā, kumārāti. Bhagavā ahampi thero viya buddhasāsane vallabho hotukāmo, temāsaṃ me vassāvāsaṃ adhivāsethāti. Bhagavā, ‘‘atthi nu kho gatena attho’’ti oloketvā ‘‘atthī’’ti disvā ‘‘suññāgāre kho, rājakumāra, tathāgatā abhiramantī’’ti āha. Kumāro ‘‘aññātaṃ bhagavā, aññātaṃ sugatā’’ti vatvā – ‘‘ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā’’ti paṭiññaṃ gahetvā pitu santikaṃ gantvā, ‘‘dinnā me, deva, bhagavatā paṭiññā, mayā pahite tumhe bhagavantaṃ peseyyāthā’’ti pitaraṃ vanditvā nikkhamitvā yojane yojane vihāraṃ kāretvā vīsayojanasataṃ addhānaṃ gato. Gantvā attano nagare vihāraṭṭhānaṃ vicinanto sobhanassa nāma kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. Tattha bhagavato gandhakuṭiṃ, sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kārāpetvā pākāraparikkhepaṃ dvārakoṭṭhakañca niṭṭhāpetvā pitu santikaṃ pesesi ‘‘niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā’’ti.

其时，世尊用斋毕，进入健陀孤邸。王子来到圆亭中比丘众聚集处。比丘们问他：“王子，为何而来？”“为见世尊，请为我引见世尊。”“王子，我等不能随意欲见导师即得见。”“那么，尊者，谁能得见呢？”“王子，有位名叫苏摩那（Sumana）的长老。”他问：“尊者，长老在何处？”问得长老住处后，便前去礼拜，说：“尊者，我欲见世尊，请为我引见世尊。”长老说：“来，王子。”便带他至健陀孤邸庭院中，自己登上健陀孤邸。世尊问他：“苏摩那，为何而来？”“尊者，王子为见世尊而来。”“那么，比丘，铺设座位。”长老铺设了座位。世尊在铺设好的座位上坐下。王子礼拜世尊，作寒暄问候。“王子何时来的？”“尊者，您入健陀孤邸时，比丘众言‘我等不能随意欲见世尊即得见’，便遣我至长老处。长老仅以一言便令我得见。尊者，想必长老于世尊教法中是亲近者。”“是的，王子，此比丘于我教法中是亲近者。”“尊者，于诸佛法中，作何行得为亲近者？”“王子，由布施、持戒、行布萨故。”“世尊，我亦欲如长老一般，于佛法中为亲近者，请您慈允我三月雨安居。”世尊观察此行有益，便说：“王子，如来乐于空闲处。”王子说：“我已知晓，世尊；我已知晓，善逝。”又说：“尊者，我先去建造精舍，待我遣使时，请您与十万比丘一同前来。”得到承诺后，他去到父亲跟前，说：“父王，世尊已应允我，我遣人来时，请您派遣世尊。”礼拜父亲后，他便出发，每一由旬建造一座精舍，行了一百二十由旬路程。抵达自己的城市后，他寻找建造精舍的地点，见到一位名叫善妙（Sobhana）的居士的花园，以十万金购得，复以十万金建造精舍。他在那里为世尊建造健陀孤邸，为余下比丘建造夜住处、日住处，以及孤邸、洞窟、殿堂，并建好围墙与门楼后，遣使告知父亲：“我之事已终，请派遣导师前来。”

Rājā bhagavantaṃ bhojetvā ‘‘bhagavā sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ āgamanaṃ paccāsīsatī’’ti. Bhagavā satasahassabhikkhuparivāro yojane yojane vihāresu vasamāno agamāsi. Kumāro ‘‘satthā āgacchatī’’ti sutvā yojanaṃ paccuggantvā gandhamālādīhi pūjayamāno vihāraṃ pavesetvā –

国王供养世尊后禀告道：“世尊，须摩那(Sumana)之事已终，他正期盼您的到来。”世尊与十万比丘为眷属，每一由旬皆住于精舍，一路行来。王子闻“导师来了”，便行一由旬出迎，以香、花等供养，将导师迎入精舍——

‘‘Satasahassena me kītaṃ, satasahassena māpitaṃ;

Sobhanaṃ nāma uyyānaṃ paṭiggaṇha, mahāmunī’’ti. –

“我以十万（金）购得，复以十万（金）建成；此园名为善妙(Sobhaṇa)，大牟尼，请纳受。”

Vihāraṃ niyyātesi. So vassūpanāyikadivase dānaṃ datvā attano puttadāre ca amacce ca pakkosāpetvā āha –‘‘satthā amhākaṃ santikaṃ dūrato āgato, buddhā ca nāma dhammagarunova, nāmisagarukā. Tasmā ahaṃ imaṃ temāsaṃ dve sāṭake nivāsetvā dasa sīlāni samādiyitvā idheva [Pg.86] vasissāmi, tumhe khīṇāsavasatasahassassa imināva nīhārena temāsaṃ dānaṃ dadeyyāthā’’ti.

他奉献了精舍。于入雨安居之日，他行过布施后，召集自己的妻儿与大臣们说道：“导师从远方来到我们这里，诸佛实乃重法而非重利养。是故，于此三月期间，我将身着二衣，受持十戒，安住于此。汝等亦应以此方式，于三月内供养十万漏尽者。”

So sumanattherassa vasanaṭṭhānasabhāgeyeva ṭhāne vasanto yaṃ thero bhagavato vattaṃ karoti, taṃ sabbaṃ disvā, ‘‘imasmiṃ ṭhāne ekantavallabho esa thero, etasseva ṭhānantaraṃ patthetuṃ vaṭṭatī’’ti cintetvā, upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ datvā sattame divase bhikkhūsatasahassassa pādamūle ticīvaraṃ ṭhapetvā bhagavantaṃ vanditvā, ‘‘bhante, yadetaṃ mayā magge yojanantarikavihārakārāpanato paṭṭhāya puññaṃ kataṃ, taṃ neva sakkasampattiṃ, na mārabrahmasampattiṃ patthayantena, buddhassa pana upaṭṭhākabhāvaṃ patthentena kataṃ. Tasmā ahampi bhagavā anāgate sumanatthero viya ekassa buddhassa upaṭṭhāko homī’’ti pañcapatiṭṭhitena patitvā vanditvā nipanno. Bhagavā ‘‘mahantaṃ kulaputtassa cittaṃ, ijjhissati nu kho, no’’ti olokento, ‘‘anāgate ito satasahassime kappe gotamo nāma buddho uppajjissati, tasseva upaṭṭhāko bhavissatī’’ti ñatvā –

他住在与须摩那(Sumana)长老住处相仿的地方，看到长老为世尊所做的一切事务，心想：“这位长老于此确实是（世尊）最亲近的，应当祈求获得他这样的特殊地位。”时近自恣(pavāraṇā)日，他进入村庄，行七日大布施。第七天，他在十万比丘足下放置三衣，礼拜世尊后说：“世尊，我从在道路上每隔一由旬建造精舍以来所做的这份福德，并非为求帝释天、魔王或梵天的成就，而是为求能成为佛陀的侍者而做。因此，世尊，愿我也能在未来像须摩那长老一样，成为一位佛陀的侍者。”他行五体投地礼后，俯伏在地。世尊观察到这位良家子的心是如此宏大，思惟：“此愿能否实现呢？”了知到：“于未来，从此十万劫后，将有一位名为乔达摩的佛陀出世，此人将成为他的侍者。”——

‘‘Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti. –

汝之所愿求，一切愿成就；所有诸心愿，如十五月圆。

Āha. Kumāro sutvā ‘‘buddhā nāma advejjhakathā hontī’’ti dutiyadivaseyeva tassa bhagavato pattacīvaraṃ gahetvā piṭṭhito piṭṭhito gacchanto viya ahosi. So tasmiṃ buddhuppāde vassasatasahassaṃ dānaṃ datvā sagge nibbattitvā kassapabuddhakālepi piṇḍāya carato therassa pattaggahaṇatthaṃ uttarisāṭakaṃ datvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭhannaṃ paccekabuddhānaṃ paṇṇasālāyo kāretvā maṇiādhārake upaṭṭhapetvā catūhi paccayehi dasavassasahassāni upaṭṭhānaṃ akāsi. Etāni pākaṭaṭṭhānāni.

（世尊）说道。王子听后心想：“诸佛之语真实不虚。”从第二天起，他就感觉自己仿佛已拿着那位世尊的衣钵，紧随其后了。他在那位佛陀出世期间，布施了十万年，命终后投生于天界。在迦叶佛时代，他也曾为一位行乞的长老献上自己的上衣以承接其钵，以此作供养。再次投生于天界，从那里命终后，他成为波罗奈(Bārāṇasī)王，为八位独觉佛建造茅棚，设置宝制钵架，并以四资具供养了一万年。这些是其显著的事迹。

Kappasatasahassaṃ pana dānaṃ dadamānova amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe paṭisandhiṃ gahetvā anupubbena katābhinikkhamano sammāsambodhiṃ patvā paṭhamagamanena kapilavatthuṃ āgantvā tato nikkhamante bhagavati bhagavato parivāratthaṃ [Pg.87] rājakumāresu pabbajantesu bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi. Evamesa āyasmā pubbūpanissayasampanno, tassimāya pubbūpanissayasampattiyā gambhīropi paṭiccasamuppādo uttānako viya upaṭṭhāsi.

又，此具寿于十万劫中行布施，与我等菩萨一同生于兜率天，从彼处殁后，于无尽饭(Amitodana)释迦家中受生。其后，世尊次第出家，证得正等觉，初次莅临迦毗罗卫(Kapilavatthu)，复从彼处离去，诸王子为作世尊之侍从而出家之际，彼与跋提(Bhaddiya)等人一同出家。于世尊座下出家未久，在具寿富楼那·弥多罗尼子(Puṇṇa Mantāṇiputta)座前听闻法说，即安住于入流果。如是，此具寿乃宿昔因缘具足者，以其宿昔因缘具足故，纵甚深之缘起，于彼亦如浅显般显现。

Titthavāsoti pana garūnaṃ santike uggahaṇasavanaparipucchanadhāraṇāni vuccanti. So therassa ativiya parisuddho. Tenāpissāyaṃ gambhīropi uttānako viya upaṭṭhāsi. Sotāpannānañca nāma paccayākāro uttānako hutvā upaṭṭhāti, ayañca āyasmā sotāpanno. Bahussutānaṃ catuhatthe ovarake padīpe jalamāne mañcapīṭhaṃ viya nāmarūpaparicchedo pākaṭo hoti, ayañca āyasmā bahussutānaṃ aggo. Iti bāhusaccabhāvenapissa gambhīropi paccayākāro uttānako viya upaṭṭhāsi. Paṭiccasamuppādo catūhi gambhīratāhi gambhīro. Sā panassa gambhīratā visuddhimagge vitthāritāva. Sā sabbāpi therassa uttānakā viya upaṭṭhāsi. Tena bhagavā āyasmantaṃ ānandaṃ ussādento mā hevantiādimāha. Ayañhettha adhippāyo – ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati. Tasmā ‘‘mayhameva nu kho esa uttānako viya hutvā upaṭṭhāti, udāhu aññesampī’’ti mā evaṃ avaca.

又，所谓“师学”(titthavāsa)，乃谓于诸师长座前学习、听闻、请教与受持。长老于此师学极为清净，是故，此甚深缘起于彼亦如浅显般显现。于诸入流者，缘起法实为浅显而显现，而此具寿即是入流者。于多闻者，名色之辨析明了，犹如四肘小室中燃灯时床座分明，而此具寿乃多闻者中之最上者。是故，亦因其多闻，此甚深缘起于彼亦如浅显般显现。缘起由四种甚深性而甚深，然其甚深性，吾已于《清净道论》(Visuddhimagga)中详述。此一切甚深性，于长老亦如浅显般显现。是故，世尊为称扬具寿阿难，说“莫作是言”等语。此中意谓：“阿难，汝具大慧、明智，是故甚深之缘起于汝亦如浅显般显现。是故，汝莫作是言：‘此法唯于我浅显而显现耶？抑或于他人亦然耶？’”

Yaṃ pana vuttaṃ ‘‘apasādento’’ti, tatthāyamadhippāyo – ānanda, ‘‘atha ca pana me uttānakuttānako viya khāyatī’’ti mā hevaṃ avaca. Yadi hi te esa uttānakuttānako viya khāyati, kasmā tvaṃ attano dhammatāya sotāpanno nāhosi, mayā dinnanaye ṭhatvā sotāpattimaggaṃ paṭivijjhi? Ānanda, idaṃ nibbānameva gambhīraṃ, paccayākāro pana uttānako jāto, atha kasmā oḷārikaṃ kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ oḷārikaṃ kāmarāgānusayaṃ paṭighānusayanti ime cattāro kilese samugghātetvā sakadāgāmiphalaṃ na sacchikarosi, teyeva aṇusahagate cattāro kilese samugghātetvā anāgāmiphalaṃ na sacchikarosi, rūparāgādīni [Pg.88] pañca saṃyojanāni, mānānusayaṃ bhavarāgānusayaṃ avijjānusayanti ime aṭṭha kilese samugghātetvā arahattaṃ na sacchikarosi? Kasmā vā satasahassakappādhikaṃ ekaṃ asaṅkhyeyyaṃ pūritapāramino sāriputtamoggallānā viya sāvakapāramīñāṇaṃ na paṭivijjhasi, satasahassakappādhikāni dve asaṅkhyeyyāni pūritapāramino paccekabuddhā viya ca paccekabodhiñāṇaṃ na paṭivijjhasi? Yadi vā te sabbathāva esa uttānako hutvā upaṭṭhāsi. Atha kasmā satasahassakappādhikāni cattāri aṭṭha soḷasa vā asaṅkhyeyyāni pūritapāramino buddhā viya sabbaññutaññāṇaṃ na sacchikarosi? Kiṃ anatthikosi etehi visesādhigamehi? Passa yāva ca te aparaddhaṃ, tvaṃ nāma sāvakapadesañāṇe ṭhito atigambhīraṃ paccayākāraṃ ‘‘uttānako viya me upaṭṭhātī’’ti vadasi. Tassa te idaṃ vacanaṃ buddhānaṃ kathāya paccanīkaṃ hoti. Tādisena nāma bhikkhunā buddhānaṃ kathāya paccanīkaṃ kathetabbanti na yuttametaṃ. Nanu mayhaṃ, ānanda, imaṃ paccayākāraṃ paṭivijjhituṃ vāyamantasseva kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkantāni. Paccayākārapaṭivijjhanatthāya ca pana me adinnadānaṃ nāma natthi, apūritapāramī nāma natthi. ‘‘Ajja paccayākāraṃ paṭivijjhissāmī’’ti pana me nirussāhaṃ viya mārabalaṃ vidhamantassa ayaṃ mahāpathavī dvaṅgulamattampi nākampi, tathā paṭhamayāme pubbenivāsaṃ, majjhimayāme dibbacakkhuṃ sampādentassa. Pacchimayāme pana me balavapaccūsasamaye, ‘‘avijjā saṅkhārānaṃ navahi ākārehi paccayo hotī’’ti diṭṭhamatteyeva dasasahassilokadhātu ayadaṇḍena ākoṭitakaṃsathālo viya viravasataṃ viravasahassaṃ muñcamānā vātāhate paduminipaṇṇe udakabindu viya pakampittha. Evaṃ gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca, etassa, ānanda, dhammassa ananubodhā…pe… nātivattatīti.

然而，所谓“轻视”，其意涵如下：阿难，“然而对我来说，它却显得极其浅显”——你莫作是言。如果此法对你而言真的如此浅显，为何你未能依自己的法性成为入流者？难道不是安住于我所教导的方法才洞见入流道吗？阿难，假使只有这涅槃是甚深的，而缘起法变得浅显，那么，为何你不根除粗重的欲贪结、瞋结，以及粗重的欲贪随眠、瞋随眠这四种烦恼，以证得一来果呢？为何不根除那同样的四种微细烦恼，以证得不还果呢？为何不根除色贪等五结，以及慢随眠、有贪随眠、无明随眠——这八种烦恼，以证得阿罗汉果呢？又为何你不能像那圆满了一阿僧祇又十万劫波罗蜜的舍利弗、目犍连那样，证得声闻波罗蜜智呢？为何不能像那圆满了二阿僧祇又十万劫波罗蜜的辟支佛那样，证得辟支菩提智呢？或者，如果此法对你而言完全是浅显的，那么为何你不能像那圆满了四、八或十六阿僧祇又十万劫波罗蜜的诸佛那样，证得一切知智呢？难道你对这些殊胜的证悟不感兴趣吗？看你错得多么严重！你安住于声闻的部分智，竟说极其甚深的缘起“对我而言如浅显般呈现”。你的此言与诸佛的教言相违。像你这样的比丘，说出与诸佛教言相违的话，实为不当。阿难，我为彻悟此缘起而精进，难道不是已经历了四阿僧祇又十万大劫吗？为彻悟缘起，我无有未曾行之布施，无有未圆满之波罗蜜。然而，当我思惟“今日我必将彻悟缘起”，仿佛毫不费力地驱散魔军时，此大地未曾震动分毫；于初夜证得宿命通、于中夜证得天眼通时，亦复如是。然于后夜，在强劲的黎明时分，当我见到“无明以九种方式为行之缘”的刹那，此一万世界，犹如铁杖敲击铜盘，发出千百种巨响，又如狂风中莲叶上的水珠，剧烈震动。阿难，此缘起就是如此甚深，其显现也甚深。阿难，正是由于对此法不解、不悟……乃至……此众生不能超越轮回。

Etassa dhammassāti etassa paccayadhammassa. Ananubodhāti ñātapariññāvasena ananubujjhanā. Appaṭivedhāti tīraṇappahānapariññāvasena appaṭivijjhanā. Tantākulakajātāti tantaṃ viya ākulajātā. Yathā nāma dunnikkhittaṃ mūsikacchinnaṃ pesakārānaṃ tantaṃ tahiṃ tahiṃ ākulaṃ hoti, ‘‘idaṃ aggaṃ, idaṃ mūla’’nti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ hoti. Evameva sattā imasmiṃ paccayākāre khalitā ākulā byākulā honti[Pg.89], na sakkonti paccayākāraṃ ujuṃ kātuṃ. Tattha tantaṃ paccattapurisakāre ṭhatvā sakkāpi bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi. Yathā pana ākulaṃ tantaṃ kañjiyaṃ datvā kocchena pahaṭaṃ tattha tattha guḷakajātaṃ hoti gaṇṭhibaddhaṃ, evamime sattā paccayesu pakkhalitvā paccaye ujuṃ kātuṃ asakkontā dvāsaṭṭhidiṭṭhigatavasena guḷakajātā honti gaṇṭhibaddhā. Ye hi keci diṭṭhiyo sannissitā, sabbe te paccayaṃ ujuṃ kātuṃ asakkontāyeva.

“此法”即此缘法。“不解”，即未能以知遍知而觉了。“不通达”，即未能以审察遍知与断遍知而彻证。“如乱丝纠缠”，即如丝线般纠缠。譬如织师之线，放置不当，为鼠所咬断，处处纠结，欲辨“此为首，此为尾”，以首对首、以尾对尾而理顺之，实为困难。众生亦复如是，于此缘起中失足、纠缠、混乱，不能理顺缘起。于此喻中，乱丝或可依个人努力而理顺，然除二位菩萨外，无有众生能依自性理顺缘起。又如乱丝，涂上米浆，以刷击之，则处处成团，结为死结。众生亦复如是，于诸缘中失足，不能理顺诸缘，遂因六十二见而纠结成团，缠缚成结。凡依止诸见者，皆是不能理顺此缘者。

Kulāgaṇṭhikajātāti kulāgaṇṭhikaṃ vuccati pesakārakañjiyasuttaṃ. Kulā nāma sakuṇikā, tassā kulāvakotipi eke. Yathā hi tadubhayampi ākulaṃ aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaranti purimanayeneva yojetabbaṃ.

“如织巢般打结”者，织师所用的浆线被称为“织巢结”。又，“kulā”是一种小鸟之名，有师说亦指其鸟巢。此二者皆纠缠错乱，难以理顺其首尾，当依前述之法相连结。

Muñjapabbajabhūtāti muñjatiṇaṃ viya pabbajatiṇaṃ viya ca bhūtā tādisā jātā. Yathā hi tāni tiṇāni koṭṭetvā katarajju jiṇṇakāle katthaci patitaṃ gahetvā tesaṃ tiṇānaṃ ‘‘idaṃ aggaṃ, idaṃ mūla’’nti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ, tampi paccattapurisakāre ṭhatvā sakkā bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi, evamayaṃ pajā paccayaṃ ujuṃ kātuṃ asakkontī diṭṭhigatavasena gaṇṭhikajātā hutvā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

“如文叉草与灯心草”，即是说变得像文叉草与灯心草一般。譬如将此二草捶打后编织成绳，待其朽坏散落某处，欲取其草丝，辨其“此为首，此为尾”，以首对首、以尾对尾而理顺之，实为困难。此乱草或许尚能凭一己之力理顺，然除二位菩萨外，无有有情能依自性理顺缘起。如是，此等众生不能理顺诸缘，因诸邪见而纠结成结，故不能超越恶趣、恶道、堕处、轮回。

Tattha apāyoti nirayatiracchānayonipettivisayaasurakāyā. Sabbepi hi te vaḍḍhisaṅkhātassa ayassa abhāvato ‘‘apāyo’’ti vuccati, tathā dukkhassa gatibhāvato duggati, sukhasamussayato vinipatitattā vinipāto. Itaro pana –

于此，“恶趣”是指地狱、畜生道、饿鬼界、阿修罗身。因其无有称为“增长”的福祉（āya），故名“恶趣”（apāya）。又因其为苦之归宿（gati），故名“恶道”（duggati）。因其从幸福之积聚中堕离（vinipatita），故名“堕处”（vinipāta）。至于另一者——

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbhocchinnaṃ vattamānā, saṃsāroti pavuccati’’.

“诸蕴及界处，次第相续转，无间而流转，是名为轮回。”

Taṃ sabbampi nātivattati nātikkamati, atha kho cutito paṭisandhiṃ, paṭisandhito cutinti evaṃ punappunaṃ cutipaṭisandhiyo gaṇhamānā tīsu bhavesu catūsu [Pg.90] yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu mahāsamudde vātakkhittā nāvā viya yante yuttagoṇo viya ca paribbhamatiyeva. Iti sabbametaṃ bhagavā āyasmantaṃ ānandaṃ apasādento āha. Sesamettha vuttanayamevāti. Dasamaṃ.

这一切都无法超越或跨越，而是从死殁到结生，从结生到死殁，像这样一再地执取死殁与结生，在三有、四生、五趣、七识住、九有情居中，犹如大海中被风吹袭的船，又如被轭束缚在磨坊的牛，不断地轮转。就这样，世尊为了告诫具寿阿难而说。其余的如前所述。第十。

Dukkhavaggo chaṭṭho.

苦品第六。

7. Mahāvaggo

7. 大品

1. Assutavāsuttavaṇṇanā

1. 未闻凡夫经释义

61. Mahāvaggassa paṭhame assutavāti khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahito. Puthujjanoti puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādikāraṇehi puthujjano. Vuttañhetaṃ – ‘‘puthu kilese janentīti puthujjanā’’ti sabbaṃ vitthāretabbaṃ. Apica puthūnaṃ gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjano, puthu vā ayaṃ visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janoti puthujjano. Evametehi ‘‘assutavā puthujjano’’ti dvīhipi padehi ye te –

61. 《大品》第一，“未闻者”(assutavā)，是于蕴、界、处、缘起、念处等法，离于受持、咨问、决择。“凡夫”(puthujjano)，是因其能生起种种烦恼等，故名凡夫。如是所说：“能生种种烦恼，故为凡夫”，此应广说。再者，因其包含于众多已越计数、背离圣法、行持下劣法者之中，故名凡夫；或此人被各别计数，与具足戒、闻等功德之圣者不相交涉，故名凡夫。如是，以此“未闻凡夫”二词，是指那些……

‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;

Andho puthujjano eko, kalyāṇeko puthujjano’’ti. (mahāni. 94);

–

“日亲佛陀说，凡夫有二种：一为盲凡夫，一为贤善凡夫。”

Dve puthujjanā vuttā, tesu andhaputhujjano gahito. Imasminti paccuppannapaccakkhakāyaṃ dasseti. Cātumahābhūtikasminti catumahābhūtakāye catumahābhūtehi nibbatte catumahābhūtamayeti attho. Nibbindeyyāti ukkaṇṭheyya. Virajjeyyāti na rajjeyya. Vimucceyyāti muccitukāmo bhaveyya. Ācayoti vuḍḍhi. Apacayoti parihāni. Ādānanti nibbatti. Nikkhepananti bhedo.

已说二种凡夫，于此中取盲凡夫。“于此”(imasmim)是指现在、亲见之身。“于四大种所成”(cātumahābhūtikasmim)意指于四大种之身，由四大种所生，由四大种所成。“当厌离”(nibbindeyya)是说当厌倦。“当离贪”(virajjeyya)是说不当贪染。“当解脱”(vimucceyya)是说当欲求解脱。“积聚”(ācayo)是增长。“消散”(apacayo)是衰损。“执取”(ādānaṃ)是生起。“弃舍”(nikkhepanaṃ)是崩解。

Tasmāti yasmā ime cattāro vuḍḍhihāninibbattibhedā paññāyanti, tasmā taṃkāraṇāti attho. Iti bhagavā cātumahābhūtike kāye rūpaṃ [Pg.91] pariggahetuṃ ayuttarūpaṃ katvā arūpaṃ pariggahetuṃ yuttarūpaṃ karoti. Kasmā? Tesañhi bhikkhūnaṃ rūpasmiṃ gāho balavā adhimatto, tena tesaṃ rūpe gāhassa pariggahetabbarūpataṃ dassetvā nikkaḍḍhanto arūpe patiṭṭhāpanatthaṃ evamāha.

“是故”(tasmā)，意即因为这增长、衰损、生起、崩解四者可被了知，以此为缘故。如是，世尊于四大种所成身中，令执取色为不适宜，而令执取无色为适宜。何以故？因为那些比丘对色的执取强烈而过度，是故世尊为彼等显示对色的执取是应当被审察的，将其拔除，为令他们安住于无色而如是说。

Cittantiādi sabbaṃ manāyatanasseva nāmaṃ. Tañhi cittavatthutāya cittagocaratāya sampayuttadhammacittatāya ca cittaṃ, mananaṭṭhena mano, vijānanaṭṭhena viññāṇanti vuccati. Nālanti na samattho. Ajjhositanti taṇhāya gilitvā pariniṭṭhapetvā gahitaṃ. Mamāyitanti taṇhāmamattena mama idanti gahitaṃ. Parāmaṭṭhanti diṭṭhiyā parāmasitvā gahitaṃ. Etaṃ mamāti taṇhāgāho, tena aṭṭhasatataṇhāvicaritaṃ gahitaṃ hoti. Esohamasmīti mānagāho, tena nava mānā gahitā honti. Eso me attāti diṭṭhigāho, tena dvāsaṭṭhi diṭṭhiyo gahitā honti. Tasmāti yasmā evaṃ dīgharattaṃ gahitaṃ, tasmā nibbindituṃ na samattho.

“心”(citta)等，皆是意处(manāyatana)之名。确实，彼（意处），因其事之多彩、行境之多彩，以及因相应法而多彩，故被称为“心”；因有思量之义，故称“意”(mano)；因有识知之义，故称“识”(viññāṇa)。“不能”(nālaṃ)即是无能力。“耽著”(ajjhosita)即是被渴爱吞噬、彻底地执取。“我所作”(mamāyita)即是以渴爱我所而执取为“此是我的”。“误执”(parāmaṭṭha)即是以邪见错误计度而执取。“此是我的”是渴爱执，由此执取了一百零八种渴爱行。“此是我”是慢执，由此执取了九种慢。“此是我的我”是见执，由此执取了六十二种邪见。“是故”(tasmā)，即因为如此长时执取，是故不能厌离。

Varaṃ, bhikkhaveti idaṃ kasmā āha? Paṭhamañhi tena rūpaṃ pariggahetuṃ ayuttarūpaṃ kataṃ, arūpaṃ yuttarūpaṃ, atha ‘‘tesaṃ bhikkhūnaṃ rūpato gāho nikkhamitvā arūpaṃ gato’’ti ñatvā taṃ nikkaḍḍhituṃ imaṃ desanaṃ ārabhi. Tattha attato upagaccheyyāti attāti gaṇheyya. Bhiyyopīti vassasatato uddhampi. Kasmā pana bhagavā evamāha? Kiṃ atirekavassasataṃ tiṭṭhamānaṃ rūpaṃ nāma atthi? Nanu paṭhamavaye pavattaṃ rūpaṃ majjhimavayaṃ na pāpuṇāti, majjhimavaye pavattaṃ pacchimavayaṃ, purebhatte pavattaṃ pacchābhattaṃ, pacchābhatte pavattaṃ paṭhamayāmaṃ, paṭhamayāme pavattaṃ majjhimayāmaṃ, majjhimayāme pavattaṃ pacchimayāmaṃ na pāpuṇāti? Tathā gamane pavattaṃ ṭhānaṃ, ṭhāne pavattaṃ nisajjaṃ, nisajjāya pavattaṃ sayanaṃ na pāpuṇāti. Ekairiyāpathepi pādassa uddharaṇe pavattaṃ atiharaṇaṃ, atiharaṇe pavattaṃ vītiharaṇaṃ, vītiharaṇe pavattaṃ vossajjanaṃ, vossajjane pavattaṃ sannikkhepanaṃ, sannikkhepane pavattaṃ sannirujjhanaṃ na pāpuṇāti, tattha tattheva odhi odhi pabbaṃ pabbaṃ hutvā tattakapāle pakkhittatilā viya paṭapaṭāyantā saṅkhārā bhijjantīti? Saccametaṃ. Yathā pana padīpassa jalato jātā taṃ taṃ vaṭṭippadesaṃ anatikkamitvā tattha tattheva bhijjati, atha ca pana paveṇisambandhavasena sabbarattiṃ jalito padīpoti [Pg.92] vuccati, evamidhāpi paveṇivasena ayampi kāyo evaṃ ciraṭṭhitiko viya katvā dassito.

“诸比丘，宁可……”，（世尊）为何如此说？因为起初，世尊令执取色为不适宜，而执取无色为适宜。其后，了知“那些比丘对色的执取已离，转向了无色”，为了拔除此执取，世尊便开始此番教导。其中，所谓“执取为我”，即是执取为“我”。“甚至更久”意即甚至超过一百年。但世尊为何如此说？难道有名为色的东西能存续超过一百年吗？诚然，初龄时生起的色无法到达中龄，中龄时生起的无法到达老龄；午前生起的无法到达午后，午后生起的无法到达初夜；初夜生起的无法到达中夜，中夜生起的无法到达后夜。同样，行走时生起的无法到达站立时，站立时生起的无法到达坐下时，坐下时生起的无法到达躺卧时。即使在同一威仪中，于举足时所生起的（色）无法到达运足时，于运足时所生起的无法到达移足时，于移足时所生起的无法到达下足时，于下足时所生起的无法到达置足时，于置足时所生起的无法到达停止时。诸行在每一处、每一刻都如投在热锅上的芝麻般噼啪作响地碎裂。此言真实。然而，犹如灯焰生起后，未越过灯芯的该处即已碎灭，但因其相续关联，而说“灯燃烧了整夜”。同样，于此，亦因相续之故，此身才被世尊开示为仿佛能长久存续。

Rattiyā ca divasassa cāti rattimhi ca divase ca. Bhummatthe hetaṃ sāmivacanaṃ. Aññadeva uppajjati, aññaṃ nirujjhatīti yaṃ rattiṃ uppajjati ca nirujjhati ca, tato aññadeva divā uppajjati ca nirujjhati cāti attho. Aññaṃ uppajjati, anuppannameva aññaṃ nirujjhatīti evaṃ pana attho na gahetabbo. ‘‘Rattiyā ca divasassa cā’’ti idaṃ purimapaveṇito parittakaṃ paveṇiṃ gahetvā paveṇivaseneva vuttaṃ, ekarattiṃ pana ekadivasaṃ vā ekameva cittaṃ ṭhātuṃ samatthaṃ nāma natthi. Ekasmiñhi accharākkhaṇe anekāni cittakoṭisatasahassāni uppajjanti. Vuttampi cetaṃ milindapañhe –

“‘于夜与于昼’，即于夜与于昼。此属格为处格义。‘另一者生起，另一者息灭’，其义为：于夜间生起与息灭之心，异于日间生起与息灭之心。然不应取此义：‘另一者生起，而未曾生起之另一者息灭’。‘于夜与于昼’此句，乃从前述相续中，取一小段相续，依相续之力而说。然而，于一夜或一日，实无任何一心能够持续存在。实则于一弹指顷，即有无量百千俱胝之心生起。于《弥兰王问经》中亦如是说：”

‘‘Vāhasataṃ kho, mahārāja, vīhīnaṃ, aḍḍhacūḷañca vāhā, vīhisattambaṇāni, dve ca tumbā, ekaccharākkhaṇe pavattassa cittassa ettakā vīhī lakkhaṃ ṭhapīyamānā parikkhayaṃ pariyādānaṃ gaccheyyu’’nti.

“‘大王，诚然，一百车（vāha）稻谷、aḍḍhacūḷa车稻谷、七安婆那（ambaṇa）稻谷及二突婆（tumba）稻谷——如此众多的稻谷，若为一弹指顷所生起之心而立为标记，亦将耗尽。’”

Pavaneti mahāvane. Taṃ muñcitvā aññaṃ gaṇhāti, taṃ muñcitvā aññaṃ gaṇhātīti iminā na so gaṇhitabbasākhaṃ alabhitvā bhūmiṃ otarati. Atha kho tasmiṃ mahāvane vicaranto taṃ taṃ sākhaṃ gaṇhantoyeva caratīti ayamattho dassito.

“‘在林中’，即在大森林中。‘舍此取彼，舍此取彼’，以此显示彼（猴子）非未得可攀之枝而下至地面。实则所示之义为：彼于大森林中漫游时，唯攀取此枝彼枝而行进。”

Evameva khoti ettha idaṃ opammasaṃsandanaṃ – araññamahāvanaṃ viya hi ārammaṇavanaṃ veditabbaṃ. Tasmiṃ vane vicaraṇamakkaṭo viya ārammaṇavane uppajjanakacittaṃ. Sākhāgahaṇaṃ viya ārammaṇe lubbhanaṃ. Yathā so araññe vicaranto makkaṭo taṃ taṃ sākhaṃ pahāya taṃ taṃ sākhaṃ gaṇhāti, evamidaṃ ārammaṇavane vicarantaṃ cittampi kadāci rūpārammaṇaṃ gahetvā uppajjati, kadāci saddādīsu aññataraṃ, kadāci atītaṃ, kadāci anāgataṃ vā paccuppannaṃ vā, tathā kadāci ajjhattaṃ, kadāci bāhiraṃ. Yathā ca so araññe vicaranto makkaṭo sākhaṃ alabhitvā oruyha bhūmiyaṃ nisinnoti na vattabbo, ekaṃ pana paṇṇasākhaṃ [Pg.93] gahetvāva nisīdati, evameva ārammaṇavane vicarantaṃ cittampi ekaṃ olubbhārammaṇaṃ alabhitvā uppannanti na vattabbaṃ, ekajātiyaṃ pana ārammaṇaṃ gahetvāva uppajjatīti veditabbaṃ. Ettāvatā ca pana bhagavatā rūpato nīharitvā arūpe gāho patiṭṭhāpito, arūpato nīharitvā rūpe.

于此，当知此譬喻与喻义的结合如下：当知所缘林犹如旷野大林。于所缘林中生起之心，犹如于彼林中漫游之猴。于诸所缘之攀执，犹如攀取树枝。犹如彼于林中漫游之猴，舍此枝而取彼枝；如是，此于所缘林中漫游之心，有时执取色所缘而生起，有时执取声等所缘中的某一个，有时执取过去所缘，有时执取未来或现在所缘；同样，有时执取内在所缘，有时执取外在所缘。又如，不能说彼于林中漫游之猴，未得树枝即从树上下来坐在地上，而是必执取某一叶枝而坐；如是，亦不能说于所缘林中漫游之心，未得一可攀执之所缘而生起，当知其必是执取某一类所缘而生起。至此，世尊已将执取从色中引出而确立于无色，又从无色中引出而确立于色。

Idāni taṃ ubhayato nikkaḍḍhitukāmo tatra, bhikkhave, sutavā ariyasāvakoti desanaṃ ārabhi. Ayaṃ panattho āsīvisadaṭṭhūpamāya dīpetabbo – eko kira puriso āsīvisena daṭṭho, athassa visaṃ harissāmīti cheko bhisakko āgantvā vamanaṃ kāretvā heṭṭhā garuḷo, upari nāgoti mantaṃ parivattetvā visaṃ upari āropesi. So yāva akkhippadesā āruḷhabhāvaṃ ñatvā ‘‘ito paraṃ abhiruhituṃ na dassāmi, daṭṭhaṭṭhāneyeva ṭhapessāmī’’ti upari garuḷo, heṭṭhā nāgoti mantaṃ parivattetvā kaṇṇe dhumetvā daṇḍakena paharitvā visaṃ otāretvā daṭṭhaṭṭhāneyeva ṭhapesi. Tatrassa ṭhitabhāvaṃ ñatvā agadalepena visaṃ nimmathetvā nhāpetvā ‘‘sukhī hohī’’ti vatvā yenakāmaṃ pakkāmi.

现在，为从二者拔除彼执取，（世尊）开始开示：“诸比丘，多闻圣弟子……”。此义当以毒蛇所噬之喻阐明——譬如，有一人为毒蛇所噬，一位善巧的医生前来，欲为其去除毒素，便令其呕吐，念诵“下为金翅鸟，上为龙”的咒语，使毒素上行。当他知晓毒素已上行至眼部时，心想：“我不令其再上，当使其停留在被噬之处。”于是他转换咒语为“上为金翅鸟，下为龙”，向其耳中吹气，以木杖敲打，使毒素下行，令其停留在被噬之处。知晓毒素已停留彼处时，便以解毒药膏消解毒素，为其沐浴后，说：“愿你安乐！”而后随意离去。

Tattha āsīvisena daṭṭhassa kāye visapatiṭṭhānaṃ viya imesaṃ bhikkhūnaṃ rūpe adhimattagāhakālo, cheko bhisakko viya tathāgato, mantaṃ parivattetvā upari visassa āropitakālo viya tathāgatena tesaṃ bhikkhūnaṃ rūpato gāhaṃ nīharitvā arūpe patiṭṭhāpitakālo, yāva akkhippadesā āruḷhavisassa upari abhiruhituṃ adatvā puna mantabalena otāretvā daṭṭhaṭṭhāneyeva ṭhapanaṃ viya satthārā tesaṃ bhikkhūnaṃ arūpato gāhaṃ nīharitvā rūpe patiṭṭhāpitakālo. Daṭṭhaṭṭhāne ṭhitassa visassa agadalepena nimmathanaṃ viya ubhayato gāhaṃ nīharaṇatthāya imissā desanāya āraddhakālo veditabbo. Tattha nibbindaṃ virajjatīti iminā maggo kathito, virāgā vimuccatīti phalaṃ, vimuttasmintiādinā paccavekkhaṇā. Paṭhamaṃ.

于此，如同毒素安住于为毒蛇所噬者身内，即是此等比丘于色过度执取之时；如同善巧医生，即是如来；如同转换咒语使毒素上行之时，即是如来拔除彼等比丘于色之执取而安立于无色之时；如同不令已上行至眼部之毒素再上，复以咒力使其下行，安立于被噬之处，即是导师拔除彼等比丘于无色之执取而安立于色之时；如同以解毒药膏消解停留于被噬之处的毒素，当知，即是为从二者拔除执取而开始此开示之时。于此，以“厌而离染”说示道，以“因离染而解脱”说示果，以“于解脱时”等说示省察。第一经竟。

2. Dutiyaassutavāsuttavaṇṇanā

2. 第二无闻经释义

62. Dutiye sukhavedaniyanti sukhavedanāya paccayaṃ. Phassanti cakkhusamphassādiṃ. Nanu ca cakkhusamphasso sukhavedanāya paccayo na hotīti? Sahajātapaccayena na hoti, upanissayapaccayena pana javanavedanāya hoti[Pg.94], taṃ sandhāyetaṃ vuttaṃ. Sotasamphassādīsupi eseva nayo. Tajjanti tajjātikaṃ tassāruppaṃ, tassa phassassa anurūpanti attho. Dukkhavedaniyantiādi vuttanayeneva veditabbaṃ. Saṅghaṭṭanasamodhānāti saṅghaṭṭanena ceva samodhānena ca, saṅghaṭṭanasampiṇḍanenāti attho. Usmāti uṇhākāro. Tejo abhinibbattatīti aggicuṇṇo nikkhamatīti na gahetabbaṃ, usmākārasseva pana etaṃ vevacanaṃ. Tattha dvinnaṃ kaṭṭhānanti dvinnaṃ araṇīnaṃ. Tattha adhoaraṇī viya vatthu, uttarāraṇī viya ārammaṇaṃ, saṅghaṭṭanaṃ viya phasso, usmādhātu viya vedanā. Dutiyaṃ.

62. 在第二经中，“乐受的”(sukhavedaniya)是指乐受的缘。“触”(phassa)是指眼触等。问：难道眼触不是乐受的缘吗？答：它不是以俱生缘(sahajātapaccaya)为缘，而是以亲依止缘(upanissayapaccaya)为速行受(javanavedanā)的缘，这是就此而说。耳触等也是同样的道理。“彼生的”(tajja)是指同类的，适合于它的，意思是“与那触相应的”。“苦受的”(dukkhavedaniya)等也应以所说的方式来理解。“摩擦与结合”(saṅghaṭṭanasamodhāna)是指通过摩擦与结合，其义并非“通过摩擦积聚”(saṅghaṭṭanasampiṇḍana)。“暖”(usmā)是指热相。“火生起”(tejo abhinibbattati)不应理解为火花迸出，这只是热相的同义词。于此，“两根木头”(dvinnaṃ kaṭṭhānaṃ)是指两根钻木(araṇī)。其中，下方的钻木如所依(vatthu)，上方的钻木如所缘(ārammaṇa)，摩擦如触(phassa)，暖界(usmādhātu)如受(vedanā)。第二经终。

3. Puttamaṃsūpamasuttavaṇṇanā

3. 子肉喻经释义

63. Tatiye cattārome, bhikkhave, āhārātiādi vuttanayameva. Yasmā panassa aṭṭhuppattiko nikkhepo, tasmā taṃ dassetvāvettha anupubbapadavaṇṇanaṃ karissāmi. Katarāya pana idaṃ aṭṭhuppattiyā nikkhittanti? Lābhasakkārena. Bhagavato kira mahālābhasakkāro uppajji, yathā taṃ cattāro asaṅkhyeyye pūritadānapāramīsañcayassa. Sabbadisāsu hissa yamakamahāmegho vuṭṭhahitvā mahoghaṃ viya sabbapāramiyo ‘‘ekasmiṃ attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā, ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo narāsabho purisasīho’’ti? Bhagavantaṃ pariyesanti. Sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anuppavattanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake tesu tesu suttesu ca āgatanayena veditabbaṃ.

63. 于第三经中，“诸比丘，有四食”等，如前已说。然因此经有其缘起之阐述，故先示其缘起，而后仅对此经中未曾出现的文句作释义。问：此经乃依何缘起而阐述？答：依于利养与恭敬。据说，世尊生起了巨大的利养与恭敬，一如他于四阿僧祇劫圆满了布施波罗蜜的积聚。于其四方，犹如双重大云升起，又如所有波罗蜜为“于一生中示现果报”而汇集，产生了利养与恭敬的大洪流。于是，刹帝利、婆罗门等人从各处手持饮食、车乘、衣物、花环、香、涂香等前来，问道：“佛陀在何处？世尊在何处？天中天、人中牛王、人中之狮在何处？”他们寻找世尊。即使以数百辆车运来资具亦不得机会，于周围一伽乌塔(gāvuta)的范围内，车辕接着车辕地停驻，并且随行，犹如安达咖文达(Andhakavinda)的婆罗门等人。这一切皆应依诸犍度及诸经中所示之法而了知。

Yathā bhagavato, evaṃ bhikkhusaṅghassāpi. Vuttañcetaṃ –

世尊如此，比丘僧团亦然。此义曾如是说：

‘‘Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsana-gilāna-paccaya-bhesajja-parikkhārānaṃ. Bhikkhusaṅghopi kho sakkato hoti…pe… parikkhārāna’’nti (udā. 14; saṃ. ni. 2.70).

“其时，世尊受恭敬、尊重、崇敬、供养、敬奉，得衣、食、卧具与病缘医药资具。比丘僧团亦受恭敬……得……资具。”(udā. 14; saṃ. ni. 2.70)

Tathā [Pg.95] ‘‘yāvatā kho, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi evaṃ lābhaggayasaggapattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 3.176).

同样，“纯陀，如今世间所有已生起的僧团或团体，纯陀，我不见有任何一个僧团，能像此比丘僧团一样，达到利得与名声的顶峰。”(dī. ni. 3.176)

Svāyaṃ bhagavato ca saṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakaṃ viya appameyyo ahosi. Atha satthā rahogato cintesi – ‘‘mahālābhasakkāro atītabuddhānampi evarūpo ahosi, anāgatānampi evarūpo bhavissati. Kiṃ nu kho bhikkhū āhārapariggāhakena satisampajaññena samannāgatā majjhattā nicchandarāgā hutvā āhāraṃ paribhuñjituṃ sakkonti, na sakkontī’’ti?

此于世尊与僧团生起的利养与恭敬，汇合为一，如两条大河之水，变得不可估量。其后，导师进入独处时思惟：“巨大的利养与恭敬，于过去诸佛亦曾如此，于未来诸佛亦将如此。诸比丘是否能具足了知食物的正念明觉，住于中舍，无欲无染地受用食物呢？抑或不能？”

So addasa ekacce adhunā pabbajite kulaputte apaccavekkhitvā āhāraṃ paribhuñjamāne. Disvānassa etadahosi – ‘‘mayā kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūrentena na cīvarādihetu pūritā, uttamaphalassa pana arahattassatthāya pūritā. Imepi bhikkhū mama santike pabbajantā na cīvarādihetu pabbajitā, arahattasseva pana atthāya pabbajitā. Te idāni asārameva sāraṃ anatthameva ca atthaṃ karontī’’ti evamassa dhammasaṃvego udapādi. Tato cintesi – ‘‘sace pañcamaṃ pārājikaṃ paññapetuṃ sakkā abhavissa, apaccavekkhitāhāraparibhogo pañcamaṃ pārājikaṃ katvā paññapetabbo bhaveyya. Na pana sakkā evaṃ kātuṃ, dhuvapaṭisevanaṭṭhānañhetaṃ sattānaṃ. Yathā pana kathite pañcamaṃ pārājikaṃ viya naṃ passissanti. Evaṃ dhammādāsaṃ saṃvaraṃ mariyādaṃ ṭhapessāmi, yaṃ āvajjitvā āvajjitvā anāgate bhikkhū cattāro paccaye paccavekkhitvā paribhuñjissantī’’ti. Imāya aṭṭhuppattiyā imaṃ puttamaṃsūpamasuttantaṃ nikkhipi. Tattha cattārome, bhikkhave, āhārātiādi heṭṭhā vuttatthameva.

他看见一些新近出家的良家子，不经省察就受用食物。看见之后，他心想：“我圆满四个阿僧祇又十万劫的波罗蜜，不是为了衣食等而圆满，而是为了无上的阿罗汉果而圆满。这些比丘在我座下出家，也不是为了衣食等而出家，而是为了阿罗汉果而出家。如今他们却将无实义者作实义，将无益者作利益。”他因此生起了法悚惧。然后他思惟：“如果可能制定第五条波罗夷，那么不经省察而受用食物就应被制定为第五条波罗夷。然而这不可能做到，因为这是众生恒常受用之处。但是，当我说示时，他们将会视之为第五条波罗夷。我将如此设立法镜、防护与界限，未来的比丘们将再再忆念它，省察后才受用四资具。”由于此生起因缘，他阐述了这部《子肉喻经》。于此，“诸比丘，有四种食”等，其义如前所说。

Cattāro pana āhāre vitthāretvā idāni tesu ādīnavaṃ dassetuṃ kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbotiādimāha? Tattha jāyampatikāti jāyā ceva pati ca. Parittaṃ sambalanti puṭabhattasattumodakādīnaṃ aññataraṃ appamattakaṃ pātheyyaṃ. Kantāramagganti kantārabhūtaṃ maggaṃ, kantāre vā maggaṃ. Kantāranti corakantāraṃ vāḷakantāraṃ amanussakantāraṃ nirudakakantāraṃ appabhakkhakantāranti pañcavidhaṃ. Tesu yattha corabhayaṃ atthi[Pg.96], taṃ corakantāraṃ. Yattha sīhabyagghādayo vāḷā atthi, taṃ vāḷakantāraṃ. Yattha balavāmukhayakkhiniādīnaṃ amanussānaṃ vasena bhayaṃ atthi, taṃ amanussakantāraṃ. Yattha pātuṃ vā nhāyituṃ vā udakaṃ natthi, taṃ nirudakakantāraṃ. Yattha khāditabbaṃ vā bhuñjitabbaṃ vā antamaso kandamūlādimattampi natthi, taṃ appabhakkhakantāraṃ nāma. Yattha panetaṃ pañcavidhampi bhayaṃ atthi, taṃ kantārameva. Taṃ panetaṃ ekāhadvīhatīhādivasena nittharitabbampi atthi, na taṃ idha adhippetaṃ. Idha pana nirudakaṃ appabhakkhaṃ yojanasatikakantāraṃ adhippetaṃ. Evarūpe kantāre maggaṃ. Paṭipajjeyyunti chātakabhayena ceva rogabhayena ca rājabhayena ca upaddutā paṭipajjeyyuṃ ‘‘etaṃ kantāraṃ nittharitvā dhammikassa rañño nirupaddave raṭṭhe sukhaṃ vasissāmā’’ti maññamānā.

再者，在详细解说四食之后，如今为了开示其中的过患，世尊说：“诸比丘，应如何看待抟食？”等。于此，“夫妇”即妻子与丈夫。“少量资粮”即包裹的米饭、炒米粉、糖糕等任何一种少量行粮。“荒野之路”即已成荒野的路，或在荒野中的路。“荒野”有五种：盗贼荒野、猛兽荒野、非人荒野、无水荒野、无食荒野。其中，有盗贼之危的地方，是盗贼荒野；有狮、虎等猛兽的地方，是猛兽荒野；因有巨口女夜叉(yakkhiṇī)等非人而有危险的地方，是非人荒野；无水可饮、可浴的地方，是无水荒野；无可食、可啖之物，乃至无些许块根、树根等的地方，名为无食荒野。而若具足此五种危险，那才真正是荒野。不过，有些荒野可于一日、二日、三日等时间内穿越，但此处并非意指此类。此处意指的是无水、无食、长达百由旬的荒野。在这样的荒野中，他们因饥饿之危、疾病之危与国王之危所困扰而踏上路途，心想：“穿越这片荒野后，我们就能在奉行正法的国王的无忧国度里安乐地生活了。”

Ekaputtakoti ukkhipitvā gahito anukampitabbayutto athirasarīro ekaputtako. Vallūrañca soṇḍikañcāti ghanaghanaṭṭhānato gahetvā vallūraṃ, aṭṭhinissitasirānissitaṭṭhānāni gahetvā sūlamaṃsañcāti attho. Paṭipiseyyunti pahareyyuṃ. Kahaṃ ekaputtakāti ayaṃ tesaṃ paridevanākāro.

“独子”(ekaputtaka)：指被抱在怀中、身体羸弱、惹人怜爱的独生子。“干肉(vallūra)与烤肉(sūlamaṃsa)”：其义为，干肉是取自肥厚之处的肉，而烤肉是取自附于骨、附于筋之处的肉。“他们会捶打”(paṭipiseyyuṃ)即他们会击打(pahareyyuṃ)。“我儿何在？”是他们悲叹的方式。

Ayaṃ panettha bhūtamatthaṃ katvā ādito paṭṭhāya saṅkhepato atthavaṇṇanā – dve kira jāyampatikā puttaṃ gahetvā parittena pātheyyena yojanasatikaṃ kantāramaggaṃ paṭipajjiṃsu. Tesaṃ paññāsayojanāni gantvā pātheyyaṃ niṭṭhāsi, te khuppipāsāturā viraḷacchāyāyaṃ nisīdiṃsu. Tato puriso bhariyaṃ āha – ‘‘bhadde ito samantā paññāsayojanāni gāmo vā nigamo vā natthi. Tasmā yaṃ taṃ purisena kātabbaṃ bahumpi kasigorakkhādikammaṃ, na dāni sakkā taṃ mayā kātuṃ, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī’’ti. Puna sāpi taṃ āha – ‘‘sāmi mayā dāni yaṃ taṃ itthiyā kātabbaṃ bahumpi suttakantanādikammaṃ, taṃ kātuṃ na sakkā, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī’’ti. Puna sopi taṃ āha – ‘‘bhadde mātugāmamaraṇena dvinnaṃ maraṇaṃ paññāyati. Na hi mando kumāro mātarā vinā [Pg.97] jīvituṃ sakkoti. Yadi pana mayaṃ jīvāma. Puna dārakaṃ labheyyāma. Handa dāni puttakaṃ māretvā, maṃsaṃ gahetvā kantāraṃ nittharāmā’’ti. Tato mātā puttamāha – ‘‘tāta, pitusantikaṃ gacchā’’ti, so agamāsi. Athassa pitā, ‘‘mayā ‘puttakaṃ posessāmī’ti kasigorakkhādīhi anappakaṃ dukkhamanubhūtaṃ, na sakkomi ahaṃ puttaṃ māretuṃ, tvaṃyeva tava puttaṃ mārehī’’ti vatvā, ‘‘tāta mātusantikaṃ gacchā’’ti āha. So agamāsi. Athassa mātāpi, ‘‘mayā puttaṃ patthentiyā govatakukkuravatadevatāyācanādīhipi tāva anappakaṃ dukkhamanubhūtaṃ, ko pana vādo kucchinā pariharantiyā? Na sakkomi ahaṃ puttaṃ māretu’’nti vatvā ‘‘tāta, pitusantikameva gacchā’’ti āha. Evaṃ so dvinnamantarā gacchantoyeva mato. Te taṃ disvā paridevitvā vuttanayena maṃsāni gahetvā khādantā pakkamiṃsu.

此为于此阐明其义、从始而作的简略释义：据说，有一对夫妇带着孩子，以微薄的资粮，行于百由旬的旷野之路。他们行了五十由旬后，资粮耗尽，为饥渴所逼，便在稀疏的荫凉处坐下。于是丈夫对妻子说：“贤妻，此处周围五十由旬内没有村庄也没有城镇。因此，男子所应做的许多农耕畜牧等事，我现在已无法做到。来吧，你杀了我，吃一半的肉，将另一半做成资粮，带着孩子走出这片旷野吧。”妻子也对他说：“夫君，女子所应做的许多纺纱等事，我现在也无法做到。来吧，你杀了我，吃一半的肉，将另一半做成资粮，带着孩子走出这片旷野吧。”丈夫又对她说：“贤妻，若母亲死去，则意味着两人死去。因为这年幼的孩子没有母亲是无法活下去的。但如果我们活着，还能再得孩子。来吧，现在杀了这孩子，取其肉，我们一起走出这片旷野吧。”于是母亲对孩子说：“儿啊，去父亲那里吧。”他便去了。他的父亲说：“我为了养育这孩子，已因农耕畜牧等事而遭受了无量之苦，我不能杀这孩子，你自己杀你的孩子吧。”说完，又对孩子说：“儿啊，去母亲那里吧。”他便去了。他的母亲也说：“我为了求子，先行牛禁、狗禁、向天神祈求等，已遭受了无量之苦，更何况是怀胎之时呢？我不能杀这孩子。”说完，又说：“儿啊，还是去父亲那里吧。”就这样，孩子在父母之间来回走动时便死了。他们看见孩子死了，便悲叹哭泣，然后按照之前所说的方式，取了孩子的肉吃着，便离开了。

Tesaṃ so puttamaṃsāhāro navahi kāraṇehi paṭikūlattā neva davāya hoti, na madāya, na maṇḍanāya, na vibhūsanāya, kevalaṃ kantāranittharaṇatthāyeva hoti. Katamehi navahi kāraṇehi paṭikūloti ce? Sajātimaṃsatāya ñātimaṃsatāya puttamaṃsatāya piyaputtamaṃsatāya taruṇamaṃsatāya āmakamaṃsatāya abhogamaṃsatāya aloṇatāya adhūpitatāyāti. Evañhi te navahi kāraṇehi paṭikūlaṃ taṃ puttamaṃsaṃ khādantā na sārattā giddhamānasā hutvā khādiṃsu, majjhattabhāveyeva pana nicchandarāgaparibhoge ṭhitā khādiṃsu. Na aṭṭhinhārucammanissitaṭṭhānāni apanetvā thūlathūlaṃ varamaṃsameva khādiṃsu, hatthasampattaṃ maṃsameva pana khādiṃsu. Na yāvadatthaṃ kaṇṭhappamāṇaṃ katvā khādiṃsu, thokaṃ thokaṃ pana ekadivasaṃ yāpanamattameva khādiṃsu. Na aññamaññaṃ maccharāyantā khādiṃsu, vigatamaccheramalena pana parisuddheneva cetasā khādiṃsu. Na aññaṃ kiñci migamaṃsaṃ vā moramaṃsādīnaṃ vā aññataraṃ khādāmāti sammūḷhā khādiṃsu, piyaputtamaṃsabhāvaṃ pana jānantāva khādiṃsu. Na ‘‘aho vata mayaṃ punapi evarūpaṃ puttamaṃsaṃ khādeyyāmā’’ti patthanaṃ katvā khādiṃsu, patthanaṃ pana vītivattāva hutvā khādiṃsu. Na ‘‘ettakaṃ kantāre khāditvā avasiṭṭhaṃ kantāraṃ atikkamma loṇambilādīhi yojetvā khādissāmā’’ti sannidhiṃ akaṃsu, kantārapariyosāne pana ‘‘pure mahājano passatī’’ti bhūmiyaṃ vā nikhaṇiṃsu, agginā [Pg.98] vā jhāpayiṃsu. Na ‘‘koci añño amhe viya evarūpaṃ puttamaṃsaṃ khādituṃ na labhatī’’ti mānaṃ vā dappaṃ vā akaṃsu, nihatamānā pana nihatadappā hutvā khādiṃsu. ‘‘Kiṃ iminā aloṇena anambilena adhūpitena duggandhenā’’ti na hīḷetvā khādiṃsu, hīḷanaṃ pana vītivattā hutvā khādiṃsu. Na ‘‘tuyhaṃ bhāgo mayhaṃ bhāgo tava putto mama putto’’ti aññamaññaṃ atimaññiṃsu. Samaggā pana sammodamānā hutvā khādiṃsu. Imaṃ nesaṃ evarūpaṃ nicchandarāgādiparibhogaṃ sampassamāno satthā bhikkhusaṅghampi taṃ kāraṇaṃ anujānāpento taṃ kiṃ maññatha, bhikkhave, api nu te davāya vā āhāraṃ āhāreyyuntiādimāha. Tattha davāya vātiādīni visuddhimagge (visuddhi. 1.18) vitthāritāneva. Kantārassāti nittiṇṇāvasesassa kantārassa.

对他们而言，那食子肉之事，因九种原因而令人厌恶，故不是为了嬉戏，不是为了骄慢，不是为了装饰，不是为了美饰，仅仅是为了渡过旷野。是哪九种原因令人厌恶呢？因为那是同类的肉、亲族的肉、儿子的肉、爱子的肉、幼嫩的肉、生的肉、不宜食用的肉、没有咸味、没有熏制。如此，他们因这九种原因而厌恶那儿子的肉，吃的时候没有贪著，没有贪求，而是安住于中舍、无欲无染地受用。他们并非剔除附着于骨、腱、皮的部分，只吃肥厚上等的肉，而是只吃手边所得的肉。他们没有吃到喉咙饱胀，而是少量地吃，仅仅维持一日所需。他们没有互相悭吝地吃，而是以远离悭吝之垢的清净心来吃。他们没有糊涂地以为在吃其他鹿肉或孔雀肉等，而是明知是爱子之肉才吃。他们没有怀着“啊，愿我们能再吃到这样的儿子肉！”的愿望而吃，而是超越了愿望才吃。他们没有积存，想着“在旷野中吃掉一些，等越过旷野后，再把剩下的肉用盐和酸味等调味来吃”，而是在旷野的尽头，因怕被众人看见，就把肉埋在地下或用火烧掉。他们没有生起“其他人不能像我们一样吃到这样的儿子肉”的慢或骄，而是降伏了慢与骄才吃。他们没有嫌弃地说“这没有盐、没有酸味、没有熏制、气味难闻的肉算什么！”，而是超越了嫌弃才吃。他们没有互相轻慢，说“你的份、我的份，你的儿子、我的儿子”，而是和合、欢喜地一起吃。导师彻见他们如此无欲无染等的受用，欲以此因缘为比丘僧团开许，便说道：“诸比丘，你们怎么认为？他们是为了嬉戏而受用食物吗？”等等。其中“为了嬉戏”等等已在《清净道论》(Visuddhimagga 1.18)中广说。“旷野的”意指已渡过之后所剩余的旷野。

Evameva khoti navannaṃ pāṭikulyānaṃ vasena piyaputtamaṃsasadiso katvā daṭṭhabboti attho. Katamesaṃ navannaṃ? Gamanapāṭikulyatādīnaṃ. Gamanapāṭikulyataṃ paccavekkhantopi kabaḷīkārāhāraṃ pariggaṇhāti, pariyesanapāṭikulyataṃ paccavekkhantopi, paribhoganidhānaāsayaparipakkāparipakkasammakkhaṇanissandapāṭikulyataṃ paccavekkhantopi, tāni panetāni gamanapāṭikulyatādīni visuddhimagge (visuddhi. 1.294) āhārapāṭikulyatāniddese vitthāritāneva. Iti imesaṃ navannaṃ pāṭikulyānaṃ vasena puttamaṃsūpamaṃ katvā āhāro paribhuñjitabbo.

同样地，其义为：应以九种厌恶的缘故，观食物如爱子之肉。是哪九种呢？行之厌恶等。即使省察行之厌恶，也受用段食；即使省察寻求之厌恶，也受用段食；即使省察受用、储存、处所、消化、未消化、涂抹、流出之厌恶，也受用段食。然而，此等行之厌恶等，已在《清净道论》(Visuddhimagga 1.294)的“食物厌恶性的解释”中广说。如是，应以这九种厌恶的缘故，作子肉之譬喻而受用食物。

Yathā te jāyampatikā pāṭikulyaṃ piyaputtamaṃsaṃ khādantā na sārattā giddhamānasā hutvā khādiṃsu, majjhattabhāveyeva nicchandarāgaparibhoge ṭhitā khādiṃsu, evaṃ nicchandarāgaparibhogaṃ katvā paribhuñjitabbo. Yathā ca te na aṭṭhinhārucammanissitaṃ apanetvā thūlathūlaṃ varamaṃsameva khādiṃsu, hatthasampattameva pana khādiṃsu, evaṃ sukkhabhattamandabyañjanādīni piṭṭhihatthena apaṭikkhipitvā vaṭṭakena viya kukkuṭena viya ca odhiṃ adassetvā tato tato sappimaṃsādisaṃsaṭṭhavarabhojanaṃyeva vicinitvā abhuñjantena sīhena viya sapadānaṃ paribhuñjitabbo.

犹如那对夫妻在食用厌恶的爱子之肉时，不是怀着贪爱、贪婪之心而食，而是唯住于中舍，于无欲贪之受用中而食；同样地，应作无欲贪之受用而食用。又如他们并非去除附于骨、筋、皮的肉，只食肥美上等的肉，而是只食入手之份；同样地，不应以手背推开干饭、劣菜等，不应像鹌鹑或鸡那样划定范围，不从此彼处拣择唯由酥油、肉等混合的上等食物而食，而应如狮子般次第受用。

Yathā ca te na yāvadatthaṃ kaṇṭhappamāṇaṃ khādiṃsu, thokaṃ thokaṃ pana ekekadivasaṃ yāpanamattameva khādiṃsu, evameva āharahatthakādibrāhmaṇānaṃ aññatarena viya yāvadatthaṃ udarāvadehakaṃ abhuñjantena catunnaṃ pañcannaṃ vā [Pg.99] ālopānaṃ okāsaṃ ṭhapetvāva dhammasenāpatinā viya paribhuñjitabbo. So kira pañcacattālīsa vassāni tiṭṭhamāno ‘‘pacchābhatte ambiluggārasamuṭṭhāpakaṃ katvā ekadivasampi āhāraṃ na āhāresi’’nti vatvā sīhanādaṃ nadanto imaṃ gāthamāha –

又如彼等不随欲吃到满喉，而是每日仅食少许，足以维持生命；同样地，不应像某些伸手乞食的婆罗门那样随欲吃到腹满，而应如法将（舍利弗）一般，留下四五口之量而食。据说，尊者（舍利弗）住世四十五年，曾宣说：“我食后乃至一日亦未曾引起酸嗝。”并作狮子吼，说此偈颂：

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);

尚余四五口，不食而饮水；此于精勤比丘，足以安乐住。

Yathā ca te na aññamaññaṃ maccharāyantā khādiṃsu, vigatamalamaccherena pana parisuddheneva cetasā khādiṃsu, evameva piṇḍapātaṃ labhitvā amaccharāyitvā ‘‘imaṃ sabbaṃ gaṇhantassa sabbaṃ dassāmi, upaḍḍhaṃ gaṇhantassa upaḍḍhaṃ, sace gahitāvaseso bhavissati, attanā paribhuñjissāmī’’ti sāraṇīyadhamme ṭhiteneva paribhuñjitabbo. Yathā ca te na ‘‘aññaṃ kiñci mayaṃ migamaṃsaṃ vā moramaṃsādīnaṃ vā aññataraṃ khādāmā’’ti sammūḷhā khādiṃsu, piyaputtamaṃsabhāvaṃ pana jānantāva khādiṃsu, evameva piṇḍapātaṃ labhitvā ‘‘ahaṃ khādāmi bhuñjāmī’’ti attūpaladdhisammohaṃ anuppādetvā ‘‘kabaḷīkārāhāro na jānāti ‘cātumahābhūtikakāyaṃ vaḍḍhemī’ti, kāyopi na jānāti ‘kabaḷīkārāhāro maṃ vaḍḍhetī’’’ti, evaṃ sammohaṃ pahāya paribhuñjitabbo. Satisampajaññavasenāpi cesa asammūḷheneva hutvā paribhuñjitabbo.

又如彼等并非互相悭吝而食，而是以离悭吝之垢的清净心而食；同样地，获得钵食后，不应悭吝，当安住于和睦法，心怀“若有人取全部，我便给全部；若取一半，便给一半；若有剩余，我再自己食用”而受用。又如彼等并非迷乱地想着“我们在吃某种野兽肉或孔雀肉等”而食，而是明知是爱子之肉而食；同样地，获得钵食后，不应生起“我吃，我享用”的我执之痴，当断除此痴迷，了知“段食不知：‘我将滋养四大所成之身’；身体亦不知：‘段食将滋养我’”而受用。并且，亦当依于念与正知，不带迷乱地受用此食。

Yathā ca te na ‘‘aho vata mayaṃ punapi evarūpaṃ puttamaṃsaṃ khādeyyāmā’’ti patthanaṃ katvā khādiṃsu, patthanaṃ pana vītivattāva hutvā khādiṃsu, evameva paṇītabhojanaṃ laddhā ‘aho vatāhaṃ svepi punadivasepi evarūpaṃ labheyyaṃ’, lūkhaṃ vā pana laddhā ‘‘hiyyo viya me ajja paṇītabhojanaṃ na laddha’’nti patthanaṃ vā anusocanaṃ vā akatvā nittaṇhena –

又如他们并非怀着“啊，愿我们能再吃到这样的儿子肉！”的希求而食，而是超越了希求而食。同样地，得到美味的食物时，不应生起“啊，愿我明天、后天也能得到这样的食物！”的希求；或者得到粗劣的食物时，不应生起“今天不像昨天那样得到美味的食物”的希求或悲伤，而应无有渴爱地——

‘‘Atītaṃ nānusocāmi, nappajappāmināgataṃ;

Paccuppannena yāpemi, tena vaṇṇo pasīdatī’’ti. (jā. 2.22.90) –

“我不忧愁过去，不希求未来，我以现在维持生命，因此肤色光洁。”

Imaṃ ovādaṃ anussarantena ‘‘paccuppanneneva yāpessāmī’’ti paribhuñjitabbo.

应忆念此教诫，思惟“我当仅以现在而维持”，并如是受用。

Yathā ca te na ‘‘ettakaṃ kantāre khāditvā avasiṭṭhaṃ kantāraṃ atikkamma loṇambilādīhi yojetvā khādissāmā’’ti sannidhiṃ akaṃsu, kantārapariyosāne [Pg.100] pana ‘‘pure mahājano passatī’’ti bhūmiyaṃ vā nikhaṇiṃsu, agginā vā jhāpayiṃsu, evameva –

又如他们不作积存，未曾想：“在荒野中吃一部分，待走完剩下的荒野后，再将剩余的拌上盐、酸果等来吃。”而是在荒野的尽头，因念及“前面有众人会看见”，便将剩余的肉或埋于地下，或用火烧掉。同样地——

‘‘Annānamatho pānānaṃ,Khādanīyānaṃ athopi vatthānaṃ;

Laddhā na sannidhiṃ kayirā,Na ca parittase tāni alabhamāno’’ti. (su. ni. 930);

–

“得食物与饮料，及嚼食与衣物，已得不应积蓄，未得亦不忧惧。”

Imaṃ ovādaṃ anussarantena catūsu paccayesu yaṃ yaṃ labhati, tato tato attano yāpanamattaṃ gahetvā, sesaṃ sabrahmacārīnaṃ vissajjetvā sannidhiṃ parivajjantena paribhuñjitabbo. Yathā ca te na ‘‘koci añño amhe viya evarūpaṃ puttamaṃsaṃ khādituṃ na labhatī’’ti mānaṃ vā dappaṃ vā akaṃsu, nihatamānā pana nihatadappā hutvā khādiṃsu, evameva paṇītabhojanaṃ labhitvā ‘‘ahamasmi lābhī cīvarapiṇḍapātādīna’’nti na māno vā dappo vā kātabbo. ‘‘Nāyaṃ pabbajjā cīvarādihetu, arahattahetu panāyaṃ pabbajjā’’ti paccavekkhitvā nihatamānadappeneva paribhuñjitabbo.

应忆念此教诫，对于从四资具中所获得的任何物品，只取足以维持自己生命的分量，将其余的分给同梵行者，避免积蓄而受用。又如他们不生起“没有其他人能像我们这样吃到这种儿子肉”的骄慢或傲慢，而是摧毁了骄慢与傲慢之后才食。同样地，得到美味的食物时，不应生起“我能获得衣、食等”的骄慢或傲慢。应当省察“此出家非为衣食等，此出家实为阿罗汉果”，以摧毁骄慢与傲慢之心而受用。

Yathā ca te ‘‘kiṃ iminā aloṇena anambilena adhūpitena duggandhenā’’ti hīḷetvā na khādiṃsu, hīḷanaṃ pana vītivattā hutvā khādiṃsu, evameva piṇḍapātaṃ labhitvā ‘‘kiṃ iminā assagoṇabhattasadisena lūkhena nirasena, suvānadoṇiyaṃ taṃ pakkhipathā’’ti evaṃ piṇḍapātaṃ vā ‘‘ko imaṃ bhuñjissati, kākasunakhādīnaṃ dehī’’ti evaṃ dāyakaṃ vā ahīḷentena –

正如他们，因轻蔑“此物无盐、无酸、无味、气味难闻”而不食，但后来克服了轻蔑之心而食。同样地，获得钵食时，不应轻蔑钵食说“这东西像马食、牛食一样粗劣无味，把它丢进狗槽里去！”，也不应轻蔑施主说“谁会吃这个？拿去给乌鸦、狗吧！”，应不轻蔑地——

‘‘Sa pattapāṇi vicaranto, amūgo mūgasammato;

Appaṃ dānaṃ na hīḷeyya, dātāraṃ nāvajāniyā’’ti. (su. ni. 718);

–

“持钵游行者，非哑似哑人，微施莫轻蔑，施主莫轻凌。”

Imaṃ ovādaṃ anussarantena paribhuñjitabbo. Yathā ca te na ‘‘tuyhaṃ bhāgo, mayhaṃ bhāgo, tava putto mama putto’’ti aññamaññaṃ atimaññiṃsu, samaggā pana, sammodamānā hutvā khādiṃsu, evamevaṃ piṇḍapātaṃ labhitvā yathā ekacco ‘‘ko tumhādisānaṃ dassati nikkāraṇā ummāresu pakkhalantānaṃ āhiṇḍantānaṃ vijātamātāpi vo dātabbaṃ na maññati, mayaṃ pana [Pg.101] gatagataṭṭhāne paṇītāni cīvarādīni labhāmā’’ti sīlavante sabrahmacārī atimaññati, yaṃ sandhāya vuttaṃ –

应当忆念此教诫而食用。又如他们不因“这是你的份，那是我的份；你的儿子，我的儿子”而互相轻慢，而是和合、欢喜地食用。同样地，不应像某人得到食物后，轻慢有戒德的同梵行者说：“谁会给你们这些无故在门槛绊倒、四处游荡的人？连生下你们的母亲都认为不该给你们。而我们呢，所到之处都能得到上好的衣食等。”关于此，经中说道——

‘‘So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati. Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṃ ahitāya dukkhāyā’’ti (saṃ. ni. 2.161).

“他被利得、恭敬和名声所征服，心被占据，从而轻慢其他贤善的比丘。诸比丘，那对于那个愚人，将导致长时的不利与痛苦。”

Evaṃ kañci anatimaññitvā sabbehi sabrahmacārīhi saddhiṃ samaggena sammodamānena hutvā paribhuñjitabbaṃ.

如此，不轻慢任何人，与所有同梵行者和合、欢喜地食用。

Pariññāteti ñātapariññā tīraṇapariññā pahānapariññāti imāhi tīhi pariññāhi pariññāte. Kathaṃ? Idha bhikkhu ‘‘kabaḷīkārāhāro nāma ayaṃ savatthukavasena ojaṭṭhamakarūpaṃ hoti, ojaṭṭhamakarūpaṃ kattha paṭihaññati? Jivhāpasāde, jivhāpasādo kinnissito? Catumahābhūtanissito. Iti ojaṭṭhamakaṃ jivhāpasādo tassa paccayāni mahābhūtānīti ime dhammā rūpakkhandho nāma, taṃ pariggaṇhato uppannā phassapañcamakā dhammā cattāro arūpakkhandhā. Iti sabbepime pañcakkhandhā saṅkhepato nāmarūpamattaṃ hotī’’ti pajānāti. So te dhamme sarasalakkhaṇato vavatthapetvā tesaṃ paccayaṃ pariyesanto anulomapaṭilomaṃ paṭiccasamuppādaṃ passati. Ettāvatānena kabaḷīkārāhāramukhena sappaccayassa nāmarūpassa yāthāvato diṭṭhattā kabaḷīkārāhāro ñātapariññāya pariññāto hoti. So tadeva sappaccayaṃ nāmarūpaṃ aniccaṃ dukkhaṃ anattāti tīṇi lakkhaṇāni āropetvā sattannaṃ anupassanānaṃ vasena sammasati. Ettāvatānena so tilakkhaṇapaṭivedhasammasanañāṇasaṅkhātāya tīraṇapariññāya pariññāto hoti. Tasmiṃyeva nāmarūpe chandarāgāvakaḍḍhanena anāgāmimaggena parijānatā pahānapariññāya pariññāto hotīti.

“已遍知”意为通过知遍知、度遍知、断遍知这三种遍知而被遍知。如何遍知呢？于此，比丘了知：‘此段食，就其所依事而言，是食素为第八的色法。食素为第八的色法于何处被触及？于舌净色。舌净色依何而住？依四大种而住。如此，食素八法、舌净色，以及作为其缘的诸大种，这些法名为色蕴。当他辨知色蕴时，生起了以触为第五的诸法，即四个无色蕴。如此，所有这五蕴，总括而言只是名色而已。’他如此了知后，依各自的特征来界定这些法，探究其缘，从而顺逆地观察缘起。至此，由于通过段食这个门径，如实地见到了有缘的名色，段食便以知遍知而被遍知了。他又于那有缘的名色上，安立无常、苦、无我三相，并以七种随观的方式来审察。至此，它便以名为‘通达三相的审察智’的度遍知而被遍知了。再者，当他以不还道断除对那名色的欲贪而遍知时，它便以断遍知而被遍知了。

Pañcakāmaguṇikoti pañcakāmaguṇasambhavo rāgo pariññāto hoti. Ettha pana tisso pariññā ekapariññā sabbapariññā mūlapariññāti. Katamā ekapariññā? Yo bhikkhu jivhādvāre ekarasataṇhaṃ parijānāti, tena pañcakāmaguṇiko rāgo pariññātova hotīti. Kasmā? Tassāyeva tattha uppajjanato. Sāyeva hi taṇhā cakkhudvāre uppannā rūparāgo [Pg.102] nāma hoti, sotadvārādīsu uppannā saddarāgādayo. Iti yathā ekasseva corassa pañcamagge hanato ekasmiṃ magge gahetvā sīse chinne pañcapi maggā khemā honti, evaṃ jivhādvāre rasataṇhāya pariññātāya pañcakāmaguṇiko rāgo pariññāto hotīti ayaṃ ekapariññā nāma.

所谓“五欲所引之贪”，是指源于五种欲乐的贪已被遍知。于此，有三种遍知：一者遍知、一切遍知、根本遍知。何为一者遍知？若有比丘于舌门遍知一种味爱，则五欲所引之贪即已被遍知。何以故？因为正是此贪于彼处生起。正是此贪，于眼门生起时，名为色贪；于耳门等处生起时，名为声贪等。犹如一个盗贼于五条道路上行抢，若于一条道路上将他捕获并斩首，则五条道路皆得安稳。同样地，当于舌门之味爱被遍知时，五欲所引之贪即已被遍知。此即名为一者遍知。

Katamā sabbapariññā? Patte pakkhittapiṇḍapātasmiñhi ekasmiṃyeva pañcakāmaguṇikarāgo labbhati. Kathaṃ? Parisuddhaṃ tāvassa vaṇṇaṃ olokayato rūparāgo hoti, uṇhe sappimhi tattha āsiñcante paṭapaṭāti saddo uṭṭhahati, tathārūpaṃ khādanīyaṃ vā khādantassa murumurūti saddo uppajjati, taṃ assādayato saddarāgo. Jīrakādivasagandhaṃ assādentassa gandharāgo, sādurasavasena rasarāgo. Mudubhojanaṃ phassavantanti assādayato phoṭṭhabbarāgo. Iti imasmiṃ āhāre satisampajaññena pariggahetvā nicchandarāgaparibhogena paribhutte sabbopi so pariññāto hotīti ayaṃ sabbapariññā nāma.

何为一切遍知？于放入钵中的一份食物里，即可发现五欲所引之贪。如何？当观看食物纯净的颜色时，会产生色贪；当热酥油浇上发出“噼啪”之声，或咀嚼嚼食(khādanīya)时发出“嘎吱”之声，品味此声时，会产生声贪；当闻到孜然等香料的气味时，会产生香贪；因其美味而产生味贪；当品尝柔软的食物，感受其悦意之触时，会产生触贪。如此，以正念正知领受此食物，以无欲无贪的方式食用，则所有的贪都已被遍知。此即名为一切遍知。

Katamā mūlapariññā? Pañcakāmaguṇikarāgassa hi kabaḷīkārāhāro mūlaṃ. Kasmā? Tasmiṃ sati tassuppattito. Brāhmaṇatissabhaye kira dvādasa vassāni jāyampatikānaṃ upanijjhānacittaṃ nāma nāhosi. Kasmā? Āhāramandatāya. Bhaye pana vūpasante yojanasatiko tambapaṇṇidīpo dārakānaṃ jātamaṅgalehi ekamaṅgalo ahosi. Iti mūlabhūte āhāre pariññāte pañcakāmaguṇiko rāgo pariññātova hotīti ayaṃ mūlapariññā nāma.

何为根本遍知？于五种欲乐之贪，实以抟食为根本。何以故？有彼（食）则彼（贪）生故。据说，在婆罗门帝须(Brāhmaṇatissa)恐怖时期，夫妻之间十二年间未曾生起染着心。何以故？以食物匮乏故。然恐怖平息后，百由旬之铜鍱洲(Tambapaṇṇidīpa)，因孩童们的出生庆典而成为一场大庆典。如是，当作为根本的食物被遍知时，于五种欲乐之贪亦被遍知。此名根本遍知。

Natthi taṃ saṃyojananti tena rāgena saddhiṃ pahānekaṭṭhatāya pahīnattā natthi. Evamayaṃ desanā yāva anāgāmimaggā kathitā. ‘‘Ettakena pana mā vosānaṃ āpajjiṃsū’’ti etesaṃyeva rūpādīnaṃ vasena pañcasu khandhesu vipassanaṃ vaḍḍhetvā yāva arahattā kathetuṃ vaṭṭatīti. Paṭhamāhāro (niṭṭhito).

“无有彼结”者，谓因其与彼贪于同一处被断，故为“无有”。如是，此法说乃至于不还道。“然莫仅止于此”，应依于此等色等，于五蕴中增长观(vipassanā)，乃至阿罗汉果而说，方为适宜。第一食（终）。

Dutiye [Pg.103] niccammāti khurato paṭṭhāya yāva siṅgamūlā sakalasarīrato uddālitacammā kiṃsukarāsivaṇṇā. Kasmā pana aññaṃ hatthiassagoṇādiupamaṃ agahetvā niccammagāvūpamā gahitāti? Titikkhituṃ asamatthabhāvadīpanatthaṃ. Mātugāmo hi uppannaṃ dukkhavedanaṃ titikkhituṃ adhivāsetuṃ na sakkoti, evameva phassāhāro abalo dubbaloti dassanatthaṃ sadisameva upamaṃ āhari. Kuṭṭanti silākuṭṭādīnaṃ aññataraṃ. Kuṭṭanissitā pāṇā nāma uṇṇanābhisarabūmūsikādayo. Rukkhanissitāti uccāliṅgapāṇakādayo. Udakanissitāti macchasuṃsumārādayo. Ākāsanissitāti ḍaṃsamakasakākakulalādayo. Khādeyyunti luñcitvā khādeyyuṃ. Sā tasmiṃ tasmiṃ ṭhāne taṃ taṃṭhānasannissayamūlikaṃ pāṇakhādanabhayaṃ sampassamānā neva attano sakkārasammānaṃ, na piṭṭhiparikammasarīrasambāhanauṇhodakāni icchati, evameva bhikkhu phassāhāramūlakaṃ kilesapāṇakakhādanabhayaṃ sampassamāno tebhūmakaphassena anatthiko hoti.

第二，“无皮母牛”(niccammā)是指从蹄至角根，全身皮肤都被剥落，呈现翅叔迦花(kiṃsuka)色。为什么不采用象、马、公牛等其他的譬喻，而采用无皮母牛的譬喻呢？是为了显示其不堪忍耐。女人确实不能忍受、承受生起的苦受，同样地，为了显示触食(phassāhāra)是无力、软弱的，（世尊）便引来相似的譬喻。“墙壁”(kuṭṭa)是指石墙等。“依附墙壁的生物”是指蜘蛛、蜥蜴、老鼠等。“依附树木的”是指树虫等。“依附水的”是指鱼、鳄鱼等。“依附空中的”是指虻、蚊、乌鸦、鹰等。“会啃食”是指会撕扯来吃。那头母牛在每一处都看到依附于各处而来的生物啃食之险，既不想要自身的恭敬尊重，也不想要背部按摩、身体按摩或热水。同样，比丘观察到以触食为根源的烦恼生物啃食之险，对于三界之触(tebhūmaka phassa)便无所希求。

Phasse, bhikkhave, āhāre pariññāteti tīhi pariññāhi pariññāte. Idhāpi tisso pariññā. Tattha ‘‘phasso saṅkhārakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, cittaṃ viññāṇakkhandho, tesaṃ vatthārammaṇāni rūpakkhandho’’ti evaṃ sappaccayassa nāmarūpassa yāthāvato dassanaṃ ñātapariññā. Tattheva tilakkhaṇaṃ āropetvā sattannaṃ anupassanānaṃ vasena aniccādito tulanaṃ tīraṇapariññā. Tasmiṃyeva pana nāmarūpe chandarāganikkaḍḍhano arahattamaggo pahānapariññā. Tisso vedanāti evaṃ phassāhāre tīhi pariññāhi pariññāte tisso vedanā pariññātāva honti tammūlakattā taṃsampayuttattā ca. Iti phassāhāravasena desanā yāva arahattā kathitā. Dutiyāhāro.

“诸比丘，‘于触食已遍知’，是说以三遍知而遍知。于此，亦有三遍知。其中，如实地见到有因缘的名色，即‘触是行蕴，与它相应的受是受蕴，想是想蕴，心是识蕴，它们的所依与所缘是色蕴’，此为知遍知。即于彼（名色）上，赋予三相，以七种随观的方式，从无常等方面来衡量，此为度遍知。又即于彼名色中，拔除欲贪的阿罗汉道，是为断遍知。‘三种受’者，是说当触食以三遍知被遍知时，三种受也因以触为根、与触相应而被遍知。如是，以触食的方式，此教示已说到阿罗汉果。第二食竟。

Tatiye aṅgārakāsūti aṅgārānaṃ kāsu. Kāsūti rāsipi vuccati āvāṭopi.

第三，“炭坑”(aṅgārakāsu)即木炭(aṅgāra)的坑(kāsu)。“坑”(kāsu)亦可称为“堆”(rāsi)或“穴”(āvāṭa)。

‘‘Aṅgārakāsuṃ [Pg.104] apare phuṇanti,Narā rudantā paridaḍḍhagattā;

Bhayañhi maṃ vindati sūta disvā,Pucchāmi taṃ mātali devasārathī’’ti. (jā. 2.22.462);

–

“他人炭坑中翻滚，肢体焦灼哭声惨。车夫见此心生惧，我问天御摩多利(Mātali)。”

Ettha rāsi ‘‘kāsū’’ti vutto.

于此（偈颂）中，“堆”(rāsi)被称为“坑”(kāsu)。

‘‘Kinnu santaramānova, kāsuṃ khanasi sārathī’’ti? (Jā. 2.22.3). –

“车夫，你为何如此匆忙地挖坑呢？”

Ettha āvāṭo. Idhāpi ayameva adhippeto. Sādhikaporisāti atirekaporisā pañcaratanappamāṇā. Vītaccikānaṃ vītadhūmānanti etenassa mahāpariḷāhataṃ dasseti. Jālāya vā hi dhūme vā sati vāto samuṭṭhāti, pariḷāho mahā na hoti, tadabhāve vātābhāvato pariḷāho mahā hoti. Ārakāvassāti dūreyeva bhaveyya.

于彼（偈颂）中，（kāsu）是“坑”(āvāṭo)的意思。于此（经文中），也意指此。‘超过一人深’是指超过一个人的高度，约五肘尺深。‘无焰无烟’显示了它极度的炽热。因为若有火焰或烟，风就会生起，炽热便不猛烈；在无焰无烟的情况下，由于无风，炽热便极为猛烈。‘远离雨水’是说它应在远处。

Evameva khoti ettha idaṃ opammasaṃsandanaṃ – aṅgārakāsu viya hi tebhūmakavaṭṭaṃ daṭṭhabbaṃ. Jīvitukāmo puriso viya vaṭṭanissito bālaputhujjano. Dve balavanto purisā viya kusalākusalakammaṃ. Tesaṃ taṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍhanakālo viya puthujjanassa kammāyūhanakālo. Kammañhi āyūhiyamānameva paṭisandhiṃ ākaḍḍhati nāma. Aṅgārakāsunidānaṃ dukkhaṃ viya kammanidānaṃ vaṭṭadukkhaṃ veditabbaṃ.

同样地，于此应知此譬喻的结合：应视三界轮回如炭坑，视欲生之人如依止轮回的愚痴凡夫，视二强力之人如善、不善业。彼等各执其臂，将彼人拖向炭坑之时，犹如凡夫积集业之时。实因业于积集时，即牵引结生。应知缘于炭坑之苦，犹如缘于业之轮回苦。

Pariññāteti tīhi pariññāhi pariññāte. Pariññāyojanā panettha phasse vuttanayeneva veditabbā. Tisso taṇhāti kāmataṇhā bhavataṇhā vibhavataṇhāti imā pariññātā honti. Kasmā? Taṇhāmūlakattā manosañcetanāya. Na hi hetumhi appahīne phalaṃ pahīyati. Iti manosañcetanāhāravasenapi yāva arahattā desanā kathitā. Tatiyāhāro.

“已被遍知”是指以三遍知而被遍知。于此，遍知的应用，应知如“触”中所说之理。所谓三爱，即欲爱、有爱、无有爱，此等已被遍知。何以故？因意思(manosañcetanā)以爱为根。实因未断时，果亦不断。如是，以意思食之力，法说亦至阿罗汉果。第三食竟。

Catutthe āgucārinti pāpacāriṃ dosakārakaṃ. Kathaṃ so purisoti so puriso kathaṃbhūto, kiṃ yāpeti, na yāpetīti pucchati? Tatheva deva jīvatīti yathā pubbe, idānipi tatheva jīvati.

第四，“犯人”(āgucārin)是指行恶者、犯罪者。“‘彼人如何？’是问：‘彼人如何？他尚存活否？’‘大王，彼如是活’是指：如其往昔，今亦如是活。

Evameva [Pg.105] khoti idhāpi idaṃ opammasaṃsandanaṃ – rājā viya hi kammaṃ daṭṭhabbaṃ, āgucārī puriso viya vaṭṭasannissito bālaputhujjano, tīṇi sattisatāni viya paṭisandhiviññāṇaṃ, āgucāriṃ purisaṃ ‘‘tīhi sattisatehi hanathā’’ti raññā āṇattakālo viya kammaraññā vaṭṭasannissitaputhujjanaṃ gahetvā paṭisandhiyaṃ pakkhipanakālo. Tattha kiñcāpi tīṇi sattisatāni viya paṭisandhiviññāṇaṃ, sattīsu pana dukkhaṃ natthi, sattīhi pahaṭavaṇamūlakaṃ dukkhaṃ, evameva paṭisandhiyampi dukkhaṃ natthi, dinnāya pana paṭisandhiyā pavatte vipākadukkhaṃ sattipahaṭavaṇamūlakaṃ dukkhaṃ viya hoti.

同样地，于此亦应知此譬喻的结合：应视业如王，视犯人如依止轮回的愚痴凡夫，视三百矛如结生识。国王下令“以三百矛刺之”时，犹如业王执取依止轮回的凡夫，投之于结生之时。于此，结生识虽如三百矛，然矛中实无苦，苦乃缘于矛伤；同样地，结生中亦无苦，然于结生已生后，生命期中之果报苦，则犹如缘于矛伤之苦。

Pariññāteti tīheva pariññāhi pariññāte. Idhāpi pariññāyojanā phassāhāre vuttanayeneva veditabbā. Nāmarūpanti viññāṇapaccayā nāmarūpaṃ. Viññāṇasmiñhi pariññāte taṃ pariññātameva hoti tammūlakattā sahuppannattā ca. Iti viññāṇāhāravasenapi yāva arahattā desanā kathitāti. Catutthāhāro. Tatiyaṃ.

“已被遍知”是指以三种遍知而被遍知。于此，遍知的应用也应如“触食”中所说的那样来理解。“名色”是指缘于识的名色。当识被遍知时，名色也因以识为根、与识俱生而被遍知。如此，以识食的方式，此教示也已说到阿罗汉果。第四食。第三经。

4. Atthirāgasuttavaṇṇanā

4. 有贪经释义

64. Catutthe rāgotiādīni lobhasseva nāmāni. So hi rañjanavasena rāgo, nandanavasena nandī, taṇhāyanavasena taṇhāti vuccati. Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhanti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya patiṭṭhitañceva virūḷhañca. Yatthāti tebhūmakavaṭṭe bhummaṃ, sabbattha vā purimapurimapade etaṃ bhummaṃ. Atthi tattha saṅkhārānaṃ vuddhīti idaṃ imasmiṃ vipākavaṭṭe ṭhitassa āyativaṭṭahetuke saṅkhāre sandhāya vuttaṃ. Yattha atthi āyatiṃ punabbhavābhinibbattīti yasmiṃ ṭhāne āyatiṃ punabbhavābhinibbatti atthi.

64. 第四，“贪”(rāga)等是贪(lobha)的名称。因其染着，故名“贪”；因其喜悦，故名“喜”(nandī)；因其渴求，故名“爱”(taṇhā)。“识于此安住、增长”，是指它驱动了业，并有能力牵引结生，因此是安住且增长。“于何处”(yatthā)是指在三界轮回(tebhūmakavaṭṭa)中的处格，或者，在所有情况下，此处的处格都指其前文的词。“彼处有诸行的增长”，这是针对处于此异熟轮回(vipākavaṭṭa)中、作为未来轮回之因的诸行(saṅkhāra)而说的。“于何处有未来的再生”，即在何处有未来的再生。

Evameva khoti ettha idaṃ opammasaṃsandanaṃ – rajakacittakārā viya hi sahakammasambhāraṃ kammaṃ, phalakabhittidussapaṭā viya tebhūmakavaṭṭaṃ. Yathā rajakacittakārā parisuddhesu phalakādīsu rūpaṃ samuṭṭhāpenti, evameva sasambhārakakammaṃ bhavesu rūpaṃ samuṭṭhāpeti. Tattha yathā akusalena cittakārena samuṭṭhāpitaṃ rūpaṃ virūpaṃ hoti dussaṇṭhitaṃ amanāpaṃ, evameva ekacco [Pg.106] kammaṃ karonto ñāṇavippayuttena cittena karoti, taṃ kammaṃ rūpaṃ samuṭṭhāpentaṃ cakkhādīnaṃ sampattiṃ adatvā dubbaṇṇaṃ dussaṇṭhitaṃ mātāpitūnampi amanāpaṃ rūpaṃ samuṭṭhāpeti. Yathā pana kusalena cittakārena samuṭṭhāpitaṃ rūpaṃ surūpaṃ hoti susaṇṭhitaṃ manāpaṃ, evameva ekacco kammaṃ karonto ñāṇasampayuttena cittena karoti, taṃ kammaṃ rūpaṃ samuṭṭhāpentaṃ cakkhādīnaṃ sampattiṃ datvā suvaṇṇaṃ susaṇṭhitaṃ alaṅkatapaṭiyattaṃ viya rūpaṃ samuṭṭhāpeti.

于此，当知此譬喻与法义的结合：具足资粮之业犹如染工与画家，三界轮回犹如画板、墙壁与画布。正如染工与画家于清净的画板等物上创造形色，同样，具足资粮之业于诸有中生起色。于此，犹如不善巧的画家所创造的形色是丑陋、形貌不佳、不可喜的；同样，有人以不与智相应之心造业，当该业生起色时，不给予眼等诸根的圆满，而生起色泽不美、形貌不佳，乃至令父母亦不喜之色。然而，犹如善巧的画家所创造的形色是美丽、形貌佳、可喜的；同样，有人以与智相应之心造业，当该业生起色时，给予眼等诸根的圆满，生起色泽美好、形貌佳，犹如装饰妥当之色。

Ettha ca āhāraṃ viññāṇena saddhiṃ saṅkhipitvā āhāranāmarūpānaṃ antare eko sandhi, vipākavidhiṃ nāmarūpena saṅkhipitvā nāmarūpasaṅkhārānaṃ antare eko sandhi, saṅkhārānañca āyatibhavassa ca antare eko sandhīti veditabbo.

于此当知：将食与识合并，则食与名色之间有一因果连接；将诸异熟法与名色合并，则名色与诸行之间有一果因连接；诸行与未来有之间亦有一因果连接。

Kūṭāgāranti ekakaṇṇikaṃ gāhāpetvā kataṃ agāraṃ. Kūṭāgārasālāti dve kaṇṇike gahetvā katasālā. Evameva khoti ettha khīṇāsavassa kammaṃ sūriyarasmisamaṃ veditabbaṃ. Sūriyarasmi pana atthi, sā kevalaṃ patiṭṭhāya abhāvena appatiṭṭhā nāma jātā, khīṇāsavassa kammaṃ natthitāya eva appatiṭṭhaṃ. Tassa hi kāyādayo atthi, tehi pana katakammaṃ kusalākusalaṃ nāma na hoti, kiriyamatte ṭhatvā avipākaṃ hoti. Evamassa kammaṃ natthitāya eva appatiṭṭhaṃ nāma jātanti. Catutthaṃ.

“尖顶阁”(kūṭāgāra)是具一尖顶而建的殿堂。“重阁讲堂”(kūṭāgārasālā)是具二尖顶而建的讲堂。同样，于此当知，漏尽者之业如同阳光。阳光是存在的，但它仅因无立足处而被称为“无所依止”；漏尽者之业，正因其（能生果的）不存在而“无所依止”。因为他虽有身等诸门，但由彼所造之业不名为善或不善，仅住于唯作而无果报。如是，彼之业正因其不存在而被称为“无所依止”。第四。

5. Nagarasuttavaṇṇanā

5. 城经释义

65. Pañcame nāmarūpe kho sati viññāṇanti ettha ‘‘saṅkhāresu sati viññāṇa’’nti ca ‘‘avijjāya sati saṅkhārā’’ti ca vattabbaṃ bhaveyya, tadubhayampi na vuttaṃ. Kasmā? Avijjāsaṅkhārā hi tatiyo bhavo, tehi saddhiṃ ayaṃ vipassanā na ghaṭīyati. Mahāpuriso hi paccuppannapañcavokāravasena abhiniviṭṭhoti.

65. 第五，于“有名色则有识”之处，本应说“有行则有识”及“有无明则有行”，但此二者都未被说。为何？因为无明与行是第三有，即过去有，此观不与它们相结合。因为大士专注于现在的五蕴有。

Nanu ca avijjāsaṅkhāresu adiṭṭhesu na sakkā buddhena bhavitunti. Saccaṃ na sakkā, iminā pana te bhavaupādānataṇhāvasena diṭṭhāva. Tasmā yathā nāma godhaṃ anubandhanto puriso taṃ kūpaṃ paviṭṭhaṃ disvā otaritvā paviṭṭhaṭṭhānaṃ khaṇitvā godhaṃ gahetvā pakkameyya, na parabhāgaṃ khaneyya[Pg.107], kasmā? Kassaci natthitāya. Evaṃ mahāpurisopi godhaṃ anubandhanto puriso viya bodhipallaṅke nisinno jarāmaraṇato paṭṭhāya ‘‘imassa ayaṃ paccayo, imassa ayaṃ paccayo’’ti pariyesanto yāva nāmarūpadhammānaṃ paccayaṃ disvā tassapi paccayaṃ pariyesanto viññāṇameva addasa. Tato ‘‘ettako pañcavokārabhavavasena sammasanacāro’’ti vipassanaṃ paṭinivattesi, parato tucchakūpassa abhinnaṭṭhānaṃ viya avijjāsaṅkhāradvayaṃ atthi, tadetaṃ heṭṭhā vipassanāya gahitattā pāṭiyekkaṃ sammasanūpagaṃ na hotīti na aggahesi.

“倘若不见无明与诸行，难道还能成佛吗？”“诚然不能。但此大士已通过见到有、取、爱而见到它们。譬如，有人追逐巨蜥，见它进入一个洞穴，便下到洞里，挖掘它进入之处，抓住巨蜥后就离开，不再挖掘其他部分。为何？因为里面再无他物。同样，大士也像追逐巨蜥的人，坐在菩提座上，从老死开始，探寻着‘此是此之缘’，直到见到名色法的缘，再探寻其缘时，只见到了识。于是，他想：‘这就是对五蕴有进行审察的范围了’，便转回了观。在那之外，就像空洞中未被挖掘之处，无明与行这对法依然存在，但因为它们在下面已被观所把握，不再成为单独审察的对象，故不再执取。

Paccudāvattatīti paṭinivattati. Katamaṃ panettha viññāṇaṃ paccudāvattatīti? Paṭisandhiviññāṇampi vipassanāviññāṇampi. Tattha paṭisandhiviññāṇaṃ paccayato paṭinivattati, vipassanāviññāṇaṃ ārammaṇato. Ubhayampi nāmarūpaṃ nātikkamati, nāmarūpato paraṃ na gacchati. Ettāvatā jāyetha vātiādīsu viññāṇe nāmarūpassa paccaye honte, nāmarūpe viññāṇassa paccaye honte, dvīsupi aññamaññapaccayesu hontesu ettakena jāyetha vā upapajjetha vā. Ito hi paraṃ kimaññaṃ jāyetha vā upapajjetha vā, nanu etadeva jāyati ca upapajjati cāti?

“回转”(Paccudāvattati)，即是返回(paṭinivattati)。于此，是何识返回？是结生识(paṭisandhiviññāṇa)与观(vipassanā)识。其中，结生识从缘而返回，观识从所缘而返回。二者皆不超越名色，不越过名色。对于“仅此而有生”等句，其义为：当识为名色之缘，名色为识之缘，当二者互为缘时，仅凭此相互资助便有生，或有投生。除此以外，还有什么别的有情或命我能生、或能投生呢？岂不正是此（名色与识）在生、在投生吗？

Evaṃ saddhiṃ aparāparacutipaṭisandhīhi pañca padāni dassetvā puna taṃ ettāvatāti vuttamatthaṃ niyyātento yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti vatvā tato paraṃ anulomapaccayākāravasena viññāṇapaccayā nāmarūpamūlakaṃ āyatijarāmaraṇaṃ dassetuṃ nāmarūpapaccayā saḷāyatanantiādimāha.

如是，在连同接续不断的死与结生(cutipaṭisandhi)一并开示了五句之后，为阐明以“仅此而已”所说之义，复说了“此即是：名色缘识，识缘名色”。其后，为以顺向缘起(anulomapaccayākāra)的方式，开示以“识缘名色”为根本的未来之老死，便说了“名色缘六处”等。

Añjasanti maggasseva vevacanaṃ. Uddhāpavantanti āpato uggatattā uddhāpanti laddhavohārena pākāravatthunā samannāgataṃ. Ramaṇīyanti samantā catunnaṃ dvārānaṃ abbhantare ca nānābhaṇḍānaṃ sampattiyā ramaṇīyaṃ. Māpehīti mahājanaṃ pesetvā vāsaṃ kārehi. Māpeyyāti vāsaṃ kāreyya. Kārento ca paṭhamaṃ aṭṭhārasa manussakoṭiyo pesetvā ‘‘sampuṇṇa’’nti pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni pañcakulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni pañcapaññāsakulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni tiṃsa [Pg.108] kulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparaṃ kulasahassaṃ peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni ekādasanahutāni kulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni caturāsītikulasahassāni peseyya. Puna ‘‘sampuṇṇa’’nti pucchite, ‘‘mahārāja, kiṃ vadesi? Mahantaṃ nagaraṃ asambādhaṃ, iminā nayena kulāni pesetvā na sakkā pūretuṃ, bheriṃ pana carāpetvā ‘amhākaṃ nagaraṃ imāya ca imāya ca sampattiyā sampannaṃ, ye tattha vasitukāmā, yathāsukhaṃ gacchantu, imañcimañca parihāraṃ labhissantī’ti nagarassa ceva vaṇṇaṃ lokassa ca parihāralābhaṃ ghosāpethā’’ti vadeyya. So evaṃ kareyya. Tato manussā nagaraguṇañceva parihāralābhañca sutvā sabbadisāhi samosaritvā nagaraṃ pūreyyuṃ. Taṃ aparena samayena iddhañceva assa phītañca. Taṃ sandhāya tadassa nagaraṃ aparena samayena iddhañceva phītañcātiādi vuttaṃ.

“直道”(añjasa)是“道”(magga)的同义词。“有堡垒的”(uddhāpavanta)是指它具备城墙(pākāravatthu)，因其从深广的护城河水中升起(uggata)而得名。“悦人的”(ramaṇīya)是指因四门之内遍布各种货品(nānābhaṇḍa)而令人喜悦。“你当建造”(māpehi)是指派人去建造(vāsaṃ kārehi)。“他当建造”(māpeyya)是指他应该去建造(vāsaṃ kāreyya)。建造时，先派去一亿八千万民众，然后问：“满了吗？”当被告知“尚未满”时，再派去五个家族。再问，当被告知“尚未满”时，再派去五十五个家族。再问，当被告知“尚未满”时，再派去三十个家族。再问，当被告知“尚未满”时，再派去一千个家族。再问，当被告知“尚未满”时，再派去十一万个家族。再问，当被告知“尚未满”时，再派去八万四千个家族。再问“满了吗”时，他们应回答：“大王，您说什么呢？城市巨大而不拥挤，用这种方式派送家族是无法填满的。不如击鼓宣告：‘我们的城市具足如是如是的财富，凡欲居住者，可随意前来，并将获得如是如是的优待’，以此来宣扬城市的善美和民众可得的利益。”他应如此行事。于是人们听闻了城市的优点和可得的利益，便从四面八方聚集而来，充满了城市。此后，那座城市变得富饶和繁荣。有鉴于此，才说了“此后，那座城市变得富饶和繁荣”等。

Tattha iddhanti samiddhaṃ subhikkhaṃ. Phītanti sabbasampattīhi pupphitaṃ. Bāhujaññanti bahūhi ñātabbaṃ, bahujanānaṃ hitaṃ vā. ‘‘Bahujana’’ntipi pāṭho. Ākiṇṇamanussanti manussehi ākiṇṇaṃ nirantaraṃ phuṭṭhaṃ. Vuḍḍhivepullappattanti vuḍḍhippattañceva vepullappattañca, seṭṭhabhāvañceva vipulabhāvañca pattaṃ, dasasahassacakkavāḷe agganagaraṃ jātanti attho.

于此，“富饶”（iddha）即是兴盛（samiddha）、食物充足（subhikkha）。“繁荣”（phīta）即是因一切成就（sabbasampatti）而昌盛（pupphita）。“为众人所知”（bāhujañña）即是应为众人（bahūhi）所知（ñātabba），或对众人（bahujana）有利（hita）。亦有“众人”（bahujana）之读法。“人烟稠密”（ākiṇṇamanussa）即是人群（manussa）密集（ākiṇṇa），无间遍满（nirantaraṃ phuṭṭha）。“已达增长广大”（vuḍḍhivepullappatta）是指既达到增长（vuḍḍhippatta）又达到广大（vepullappatta），既达到最胜状态（seṭṭhabhāva）又达到广大状态（vipulabhāva），其义为：成为一万世界体系（dasasahassacakkavāḷa）中的第一主城（agganagara）。

Evameva khoti ettha idaṃ opammasaṃsandanaṃ – araññapavane caramānapuriso viya hi dīpaṅkarapādamūlato paṭṭhāya pāramiyo pūrayamāno mahāpuriso daṭṭhabbo, tassa purisassa pubbakehi manussehi anuyātamaggadassanaṃ viya mahāsattassa anupubbena bodhipallaṅke nisinnassa pubbabhāge aṭṭhaṅgikassa vipassanāmaggassa dassanaṃ, purisassa taṃ ekapadikamaggaṃ anugacchato aparabhāge mahāmaggadassanaṃ viya mahāsattassa uparivipassanāya ciṇṇante lokuttaramaggadassanaṃ, purisassa teneva maggena gacchato purato nagaradassanaṃ viya tathāgatassa nibbānanagaradassanaṃ, bahinagaraṃ panettha aññena diṭṭhaṃ, aññena manussavāsaṃ kataṃ, nibbānanagaraṃ satthā sayameva passi, sayaṃ vāsamakāsi. Tassa purisassa catunnaṃ dvārānaṃ diṭṭhakālo viya tathāgatassa catunnaṃ maggānaṃ diṭṭhakālo, tassa catūhi dvārehi nagaraṃ paviṭṭhakālo viya tathāgatassa catūhi maggehi [Pg.109] nibbānaṃ paviṭṭhakālo, tassa nagarabbhantare bhaṇḍavavatthānakālo viya tathāgatassa paccavekkhaṇañāṇena paropaṇṇāsakusaladhammavavatthānakālo. Nagarassa agārakaraṇatthaṃ kulapariyesanakālo viya satthu phalasamāpattito vuṭṭhāya veneyyasatte volokanakālo, tena purisena yācitassa rañño ekaṃ mahākuṭumbikaṃ diṭṭhakālo viya mahābrahmunā yācitassa bhagavato aññāsikoṇḍaññattheraṃ diṭṭhakālo, rañño mahākuṭumbikaṃ pakkosāpetvā ‘‘nagaravāsaṃ karohī’’ti pahitakālo viya bhagavato ekasmiṃ pacchābhatte aṭṭhārasayojanamaggaṃ gantvā āsāḷhipuṇṇamadivase bārāṇasiyaṃ isipatanaṃ pavisitvā theraṃ kāyasakkhiṃ katvā dhammaṃ desitakālo, mahākuṭumbikena aṭṭhārasa purisakoṭiyo gahetvā nagaraṃ ajjhāvuṭṭhakālo viya tathāgatena dhammacakke pavattite therassa aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhitakālo, evaṃ nibbānanagaraṃ paṭhamaṃ āvāsitaṃ, tato sampuṇṇaṃ nagaranti pucchitvā na tāvāti vutte pañca kulāni ādiṃ katvā yāva caturāsītikulasahassapesanaṃ viya tathāgatassa pañcamadivasato paṭṭhāya anattalakkhaṇasuttādīni desetvā pañcavaggiye ādiṃ katvā yasapamukhā pañcapaṇṇāsa kulaputtā, tiṃsa bhaddavaggiyā, sahassapurāṇajaṭilā, bimbisārapamukhāni ekādasapurisanahutāni, tirokuṭṭānumodane caturāsītisahassānīti ettakassa janassa ariyamaggaṃ otāretvā nibbānanagaraṃ pesitakālo, atha tena nayena nagare apūriyamāne bheriṃ carāpetvā nagarassa vaṇṇaghosanaṃ kulānaṃ parihāralābhaghosanaṃ viya ca māsassa aṭṭha divase tattha tattha nisīditvā dhammakathikānaṃ nibbānavaṇṇassa ceva nibbānappattānaṃ jātikantārādinittharaṇānisaṃsassa ca ghosanaṃ, tato sabbadisāhi āgantvā manussānaṃ nagarasamosaraṇaṃ viya tattha tattha dhammakathaṃ sutvā tato tato nikkhamitvā pabbajjaṃ ādiṃ katvā anulomapaṭipadaṃ paṭipannānaṃ aparimāṇānaṃ kulaputtānaṃ nibbānasamosaraṇaṃ daṭṭhabbaṃ.

同样地，此处可以这样作譬喻对应——犹如在森林旷野中行走之人，应见为从燃灯佛(Dīpaṅkara)足下开始圆满诸波罗蜜的大士；犹如那人见到前人所行之道，应见为大士次第坐于菩提座上时，在前期见到八支观道；犹如那人循此独径而行，在后期见到大道，应见为大士修习上观至终点时见到出世间道；犹如那人循此道而行，在前方见到城市，应见为如来见到涅槃城。于此譬喻中，那外在的城市为他人所见，为他人所居，而涅槃城乃导师亲自所见，亲自所居。犹如那人见到四门之时，应见为如来见到四道之时；犹如那人从四门入城之时，应见为如来以四道进入涅槃之时；犹如那人在城内规划货物之时，应见为如来以省察智判定五十余种善法之时。犹如为建城而寻找家族之时，应见为导师从果定出定后观察所应度化的有情之时；犹如那人请求国王而见到一位大富长者之时，应见为世尊应大梵天之请而见到阿若憍陈如(Aññāsikoṇḍañña)长老之时；犹如国王召见大富长者，命其“去城中居住”而派遣他之时，应见为世尊于一次午后斋食后，行十八由旬之路，于萨哈(Āsāḷha)月圆日进入波罗奈(Bārāṇasī)的仙人堕处，使长老成为身证者而说法之时；犹如大富长者带领十八俱胝人入城居住之时，应见为如来转法轮时，长老与十八俱胝梵天一同安住于须陀洹果之时。涅槃城就这样初次有人居住。其后，问：“城满了吗？”答：“尚未。”犹如从五个家族开始，乃至派遣八万四千家族，应见为如来从第五日起，开示《无我相经》等，以五比丘为首，度化以耶舍(Yasa)为首的五十五位良家子、三十位跋陀罗婆耆(Bhaddavaggiyā)、一千位旧结发外道、以频婆娑罗王为首的十一那由他男子，以及在《墙外经》随喜法施中的八万四千人，将如此多的众人引入圣道，送往涅槃城之时。然后，当城以这种方式仍未住满时，犹如令人击鼓宣告城邑的荣耀与各家族可得的护持利益，应见为说法者们于每月八日在各处坐定，宣说对涅槃的赞叹，以及证得涅槃者得以越渡生死旷野等的利益。其后，犹如从四方八面而来的人们聚集于城中，应见为在各处听闻法说后，从各处出家，行随顺道的无量良家子聚集于涅槃。

Purāṇaṃ magganti ariyaṃ aṭṭhaṅgikaṃ maggaṃ. Ayañhi ariyamaggo pavāraṇasutte (saṃ. ni. 1.215) avattamānakaṭṭhena ‘‘anuppannamaggo’’ti vutto, imasmiṃ sutte avaḷañjanaṭṭhena ‘‘purāṇamaggo’’ti. Brahmacariyanti sikkhattayasaṅgahaṃ sakalasāsanaṃ. Iddhanti jhānassādena [Pg.110] samiddhaṃ subhikkhaṃ. Phītanti abhiññābharaṇehi pupphitaṃ. Vitthārikanti vitthiṇṇaṃ. Bāhujaññanti bahujanaviññeyyaṃ. Yāva devamanussehi suppakāsitanti yāva dasasahassacakkavāḷe devamanussehi paricchedo atthi, etasmiṃ antare suppakāsitaṃ sudesitaṃ tathāgatenāti. Pañcamaṃ.

古道(Purāṇaṃ maggan)是指圣八支道。此圣道在《自恣经》(Pavāraṇasutta)（相应部1.215）中，因其在（佛陀未出世的）空旷时期不现行之义，而被称为“未生之道”；在本经中，因其不被使用之义，而被称为“古道”。梵行(Brahmacariya)是指包含三学的全部教法。兴盛(Iddha)是因禅悦而成就、丰饶。繁荣(Phīta)是以诸神通为庄严而兴盛。广布(Vitthārika)是广泛流传。为众所解(Bāhujañña)是被多数人所知晓。“乃至为天人所善说”是说，在天人所遍及的十千世界范围内，为如来所善巧开示、善巧教导。第五。

6. Sammasasuttavaṇṇanā

6. 省察经释义

66. Chaṭṭhe āmantesīti kasmā āmantesi? Yasmāssa sukhumā tilakkhaṇāhatā dhammadesanā upaṭṭhāsi. Tasmiṃ kira janapade manussā sahetukā paññavanto. Siniddhāni kirettha bhojanāni, tānisevato janassa paññā vaḍḍhati, te gambhīraṃ tilakkhaṇāhataṃ dhammakathaṃ paṭivijjhituṃ samatthā honti. Teneva bhagavā dīghamajjhimesu mahāsatipaṭṭhānāni (dī. ni. 2.372 ādayo) mahānidānaṃ (dī. ni. 2.95 ādayo), āneñjasappāyaṃ (ma. ni. 3.66 ādayo), saṃyuttake cūḷanidānādisuttanti evamādīni aññāni gambhīrāni suttāni tattheva kathesi. Sammasatha noti sammasatha nu. Antaraṃ sammasanti abbhantaraṃ paccayasammasanaṃ. Na so bhikkhu bhagavato cittaṃ ārādhesīti paccayākāravasena byākārāpetukāmassa bhagavato tathā abyākaritvā dvattiṃsākāravasena byākaronto ajjhāsayaṃ gahetuṃ nāsakkhi.

66. 在第六经中，“他呼唤”(āmantesi)，为何呼唤？因为关乎三相(tilakkhaṇāhatā)的精微法谈呈现于他。据说在那个地方，人们有（得圣法的）因且有智慧。那里的食物据说很滋养，食用后人们智慧增长，他们有能力洞察关乎三相的甚深法谈。因此，世尊就在那里宣说了《长部》(Dīghanikāya)和《中部》(Majjhimanikāya)中的《大念处经》(Mahāsatipaṭṭhānasutta)、《大缘经》(Mahānidānasutta)、《不动利益经》(Āneñjasappāyasutta)，以及《相应部》(Saṃyuttanikāya)中的《小缘经》(Cūḷanidānasutta)等其他甚深经典。“你们省察否”(Sammasatha no)即“你们省察吗？”(sammasatha nu)。“于内省察”(Antaraṃ sammasanti)即内在的缘之省察。“那位比丘未能令世尊心悦”(Na so bhikkhu bhagavato cittaṃ ārādhesi)是说，世尊欲令他以缘起的方式解说，他却不那样解说，反而以三十二身分的方式解说，因此未能领会世尊的意趣。

Etadavocāti desanā yathānusandhiṃ na gatā, desanāya yathānusandhigamanatthaṃ etadavoca. Tenahānanda, suṇāthāti idaṃ tepiṭake buddhavacane asambhinnapadaṃ. Aññattha hi evaṃ vuttaṃ nāma natthi. Upadhinidānanti khandhupadhinidānaṃ. Khandhapañcakañhettha upadhīti adhippetaṃ. Uppajjatīti jāyati. Nivisatīti punappunaṃ pavattivasena patiṭṭhahati.

所谓“彼如是说”，是因说法未能依其脉络进行；为使说法能依其脉络进行，阿难方作此说。“那么，阿难，你们要听”，此句于三藏佛语中是不共之句，在其他地方确实未曾如是说过。所谓“以执取为因”，即以诸蕴此一执取为因。于此，“执取”(upadhi)意指五蕴。“生起”即是出生。“安住”即是依一再发生而确立。

Yaṃ kho loke piyarūpaṃ sātarūpanti yaṃ lokasmiṃ piyasabhāvañceva madhurasabhāvañca. Cakkhuṃ loketiādīsu lokasmiñhi cakkhādīsu mamattena abhiniviṭṭhā sattā sampattiyaṃ patiṭṭhitā attano cakkhuṃ ādāsādīsu nimittaggahaṇānusārena vippasannapañcapasādaṃ suvaṇṇavimāne ugghāṭitamaṇisīhapañjaraṃ viya maññanti, sotaṃ rajatapanāḷikaṃ viya pāmaṅgasuttaṃ viya [Pg.111] ca maññanti, tuṅganāsāti laddhavohāraṃ ghānaṃ vaṭṭetvā ṭhapitaharitālavaṭṭiṃ viya maññanti, jivhaṃ rattakambalapaṭalaṃ viya mudusiniddhamadhurarasadaṃ maññanti, kāyaṃ sālalaṭṭhiṃ viya suvaṇṇatoraṇaṃ viya ca maññanti, manaṃ aññesaṃ manena asadisaṃ uḷāraṃ maññanti.

所谓“世间可爱、可喜之法”，即世间中具可爱自性与怡悦自性者。于“眼在世间”等句中，有情因我所执而深生执着，立足于成就中，依于镜中等所取之相，而认为自己极为明净的眼净色，犹如金殿中开启的宝石狮子窗；认为耳犹如银管，亦犹如木匠墨线；认为以“高鼻”之称而得名的鼻，犹如塑造成形的雌黄条；认为能予柔软、滑润、甜美之味的舌，犹如红色毛毯；认为身犹如娑罗嫩树，亦犹如金门；认为心不同于他人之心，是为高超。

Niccato addakkhunti niccanti addasaṃsu. Sesapadesupi eseva nayo. Na parimucciṃsu dukkhasmāti sakalasmāpi vaṭṭadukkhā na parimucciṃsu. Dakkhissantīti passissanti. Āpānīyakaṃsoti sarakassa nāmaṃ. Yasmā panettha āpaṃ pivanti, tasmā ‘‘āpānīyo’’ti vuccati. Āpānīyo ca so kaṃso cāti āpānīyakaṃso. Surāmaṇḍasarakassetaṃ nāmaṃ. ‘‘Vaṇṇasampanno’’tiādivacanato pana kaṃse ṭhitapānameva evaṃ vuttaṃ. Ghammābhitattoti ghammena abhitatto. Ghammaparetoti ghammena phuṭṭho, anugatoti attho. Pivato hi kho taṃ chādessatīti pivantassa taṃ pānīyaṃ vaṇṇādisampattiyā ruccissati, sakalasarīraṃ vā pharitvā tuṭṭhiṃ uppādayamānaṃ ṭhassati. Appaṭisaṅkhāti apaccavekkhitvā.

“‘他们视之为常’，即他们认为‘是常’。其余诸句，理路亦同。‘他们未能从苦中解脱’，即他们未能从一切轮回之苦中解脱。‘他们将会看见’，即他们将会见到。‘饮用铜杯’(āpānīyakaṃso)是杯盏之名。因为人们用它饮水，故称‘可饮用’。既‘可饮用’，又是‘铜杯’，故为‘饮用铜杯’。这是盛装清醇烈酒之杯盏的名字。然而，根据‘色泽圆满’等语，这是指放在铜杯中与毒药混合的酒。‘被热所逼迫’，即为热所逼迫。‘为热所苦’，即为热所触，意为热所侵。‘饮用时，它确实会令其满足’，即饮用者会因其色泽等特质而喜爱那饮料，或它将遍满全身而产生满足，并安住于此。‘不省察’，即不审虑。”

Evameva khoti ettha idaṃ opammasaṃsandanaṃ – āpānīyakaṃso viya hi loke piyarūpaṃ sātarūpaṃ ārammaṇaṃ daṭṭhabbaṃ, ghammābhitattapuriso viya vaṭṭanissito puthujjano, āpānīyakaṃsena nimantanapuriso viya loke piyarūpena sātarūpena ārammaṇena nimantakajano, āpānīyakaṃse sampattiñca ādīnavañca ārocento āpānakamanusso viya ācariyupajjhāyādiko kalyāṇamitto. Yatheva hi tassa purisassa apalokitamanusso āpānīyakaṃse guṇañca ādīnavañca āroceti, evameva ācariyo vā upajjhāyo vā bhikkhuno pañcasu kāmaguṇesu assādañca nissaraṇañca katheti.

“于此，这譬喻的对照当知如下：世间可爱可喜的所缘，应被视为如同与毒药混合的酒；依止于轮回的凡夫，如同被暑热所折磨之人；以世间可爱可喜的所缘引诱之人，如同以与毒药混合的酒邀请之人；导师或戒师(upajjhāya)等善知识，如同解说与毒药混合之酒的利益与过患的善人。犹如被征询意见之人向那人解说与毒药混合之酒的功德与过患，同样地，导师或戒师也向比丘宣说五妙欲的乐味与出离。”

Tattha yathā āpānīyakaṃsamhi guṇe ca ādīnave ca ārocite so puriso piyavaṇṇādisampadāyameva sañjātavego ‘‘sace maraṇaṃ bhavissati, pacchā jānissāmī’’ti sahasā appaṭisaṅkhāya taṃ pivitvā maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ nigacchati, evameva, bhikkhu, ‘‘pañcasu kāmaguṇesu dassanādivasena uppannasomanassamattameva assādo, ādīnavo pana diṭṭhadhammikasamparāyiko bahu nānappakāro, appassādā kāmā bahudukkhā bahupāyāsā’’ti [Pg.112] evaṃ ācariyupajjhāyehi ānisaṃsañca ādīnavañca kathetvā – ‘‘samaṇapaṭipadaṃ paṭipajja, indriyesu guttadvāro bhava bhojane mattaññū jāgariyaṃ anuyutto’’ti evaṃ ovaditopi assādabaddhacittatāya ‘‘sace vuttappakāro ādīnavo bhavissati, pacchā jānissāmī’’ti ācariyupajjhāye apasādetvā uddesaparipucchādīni ceva vattapaṭipattiñca pahāya lokāmisakathaṃ kathento kāme paribhuñjitukāmatāya sikkhaṃ paccakkhāya hīnāyāvattati. Tato duccaritāni pūrento sandhicchedanādikāle ‘‘coro aya’’nti gahetvā rañño dassito idheva hatthapādādichedanaṃ patvā samparāye catūsu apāyesu mahādukkhaṃ anubhoti.

于此，譬如有人，虽已被告知一杯掺毒饮品的好处与坏处，但因其可爱的色泽等而生起冲动，心想：“若会死，之后自会知道”，未经审察便贸然饮下，从而遭受死亡或几近死亡的痛苦。同样地，比丘，虽然阿阇梨与戒师们宣说了利益与过患：“于五种欲，由见闻等所生起的愉悦只是其乐味，而过患则涉及现世与来世，是多种多样的；诸欲乐少味、多苦、多恼。”并如此劝诫：“应行沙门之道，当守护根门，饮食知量，勤修警寤。”但他由于心被乐味所缚，心想：“若真有如所说的过患，之后自会知道”，于是轻视阿阇梨与戒师，舍弃了诵习、请教等学业与行持，谈论世俗事物，因想享受诸欲而舍弃学处，还俗于低劣的生活。其后，他行了恶行，在破门入窃等时被捕，被称为“此是盗贼”而呈给国王，就在此生遭受手足被斩等刑罚，来世则在四恶趣中感受巨大的痛苦。

Pānīyena vā vinetunti sītena vārinā harituṃ. Dadhimaṇḍakenāti dadhimaṇḍanamattena. Bhaṭṭhaloṇikāyāti saloṇena sattupānīyena. Loṇasovīrakenāti sabbadhaññaphalakaḷīrādīni pakkhipitvā loṇasovīrakaṃ nāma karonti, tena.

以饮水驱散：即以冷水去除。以凝乳清：即仅以凝乳清。以咸炒麦粉：即以加盐的炒麦粉饮料。以咸酸粥：即是加入所有谷物、果实、竹笋等制作而成，名为咸酸粥，即以此物。

Opammasaṃsandanaṃ panettha – ghammābhitattapuriso viya vaṭṭasannissitakāle yogāvacaro daṭṭhabbo, tassa purisassa paṭisaṅkhā āpānīyakaṃsaṃ pahāya pānīyādīhi pipāsassa vinodanaṃ viya bhikkhuno ācariyupajjhāyānaṃ ovāde ṭhatvā chadvārādīni pariggahetvā anukkamena vipassanaṃ vaḍḍhentassa arahattaphalādhigamo, pānīyādīni cattāri pānāni viya hi cattāro maggā, tesu aññataraṃ pivitvā surāpipāsitaṃ vinodetvā sukhino yena kāmaṃ gamanaṃ viya khīṇāsavassa catumaggapānaṃ pivitvā taṇhaṃ vinodetvā agatapubbaṃ nibbānadisaṃ gamanakālo veditabbo. Chaṭṭhaṃ.

此处的譬喻对照如下：依止于轮回时的禅修者，当视为被暑热所折磨之人；犹如那人经由省察，舍弃有毒的酒而以饮水等解除干渴，比丘也同样住于师长与戒师的教诲中，守护六门等，次第增长观(vipassanā)，从而证得阿罗汉果。须知，四种饮品犹如四道；犹如饮了其中一种后，解除了对酒的渴求，得以安乐而随意而去，当知漏尽者饮了四道之饮，断除了渴爱，正是前往前所未至的涅槃方向之时。第六经终。

7. Naḷakalāpīsuttavaṇṇanā

7. 芦苇束经释义

67. Sattame kinnu kho, āvusoti kasmā pucchati? ‘‘Evaṃ puṭṭho kathaṃ nu kho byākareyyā’’ti. Therassa ajjhāsayajānanatthaṃ. Apica atīte dve aggasāvakā imaṃ pañhaṃ vinicchayiṃsūti anāgate bhikkhū jānissantītipi pucchati. Idāneva kho mayanti idaṃ thero yassa nāmarūpassa viññāṇaṃ paccayoti vuttaṃ, tadeva nāmarūpaṃ viññāṇassa paccayoti [Pg.113] vuttattā āha. Naḷakalāpiyoti idha pana ayakalāpādivasena upamaṃ anāharitvā viññāṇanāmarūpānaṃ abaladubbalabhāvadassanatthaṃ ayaṃ upamā ābhatā.

67. 在第七经中，（长老）为何问“贤友(āvuso)，为何呢？”？是为了了知长老（舍利弗）的意向：“被如此问时，他会如何回答呢？”。再者，也是因为“过去两位上首弟子曾决断过此问题”，为了让未来的比丘们了知，他才如此问。长老之所以说“如今，我们……”，是因为曾说“识是某名色之缘”，又说“彼名色正是识之缘”。至于“芦苇束”，这里没有举铁束等譬喻，而是举此譬喻来显示识与名色的无力、脆弱状态。

Nirodho hotīti ettake ṭhāne paccayuppannapañcavokārabhavavasena desanā kathitā. Chattiṃsāya vatthūhīti heṭṭhā vissajjitesu dvādasasu padesu ekekasmiṃ tiṇṇaṃ tiṇṇaṃ vasena chattiṃsāya kāraṇehi. Ettha ca paṭhamo dhammakathikaguṇo, dutiyā paṭipatti, tatiyaṃ paṭipattiphalaṃ. Tattha paṭhamanayena desanāsampatti kathitā, dutiyena sekkhabhūmi, tatiyena asekkhabhūmīti. Sattamaṃ.

在“有灭”这部分经文中，教法是依缘生的五蕴有之方式而宣说的。所谓“以三十六事”，即是在十二个项目中，每一项各有三种方式，故有三十六个原因。于此，第一是说法者之德，第二是行道，第三是行道之果。其中，以第一种方式宣说了说法的成就，以第二种方式宣说了有学地，以第三种方式宣说了无学地。第七经终。

8. Kosambisuttavaṇṇanā

8. 憍赏弥经释义

68. Aṭṭhame aññatrevāti ekacco hi parassa saddahitvā yaṃ esa bhaṇati, taṃ bhūtanti gaṇhāti. Aparassa nisīditvā cintentassa yaṃ kāraṇaṃ ruccati, so ‘‘atthi eta’’nti ruciyā gaṇhāti. Eko ‘‘cirakālato paṭṭhāya evaṃ anussavo atthi, bhūtameta’’nti anussavena gaṇhāti. Aññassa vitakkayato ekaṃ kāraṇaṃ upaṭṭhāti, so ‘‘attheta’’nti ākāraparivitakkena gaṇhāti. Aparassa cintayato ekā diṭṭhi uppajjati, yāyassa taṃ kāraṇaṃ nijjhāyantassa khamati, so ‘‘attheta’’nti diṭṭhinijjhānakkhantiyā gaṇhāti. Thero pana pañcapi etāni kāraṇāni paṭikkhipitvā paccakkhañāṇena paṭividdhabhāvaṃ pucchanto aññatreva, āvuso musila, saddhāyātiādimāha. Tattha aññatrevāti saddhādīni kāraṇāni ṭhapetvā, vinā etehi kāraṇehīti attho. Bhavanirodho nibbānanti pañcakkhandhanirodho nibbānaṃ.

68. 第八经。关于“除了……”：某人因相信他人之言，便认为其所说为真实而接受。另一人静坐思惟时，对某个理由感到合意，便因喜好而接受，认为“此事存在”。又有一人，因“自古以来便有此传承，此事为真”，而通过传承来接受。另一人推理时，出现某个理由，便通过其推理的行相而接受，认为“此事存在”。另一人思惟时，生起某种见解，当他审视那个理由时，对此感到认可，便通过审视后认可的见解而接受，认为“此事存在”。然而，波毗多(Paviṭṭha)长老舍弃这五种理由，欲以亲证之智询问已通达的状态，故说：“贤友穆西拉，除了信心……”等等。其中“除了……”(aññatreva)的意思是，搁置信心等理由，意即“离开这些理由”。“有灭是涅槃”是指五蕴的息灭是涅槃。

Tuṇhī ahosīti thero khīṇāsavo, ahaṃ pana khīṇāsavoti vā na vāti vā avatvā tuṇhīyeva ahosi. Āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavocāti kasmā avoca? So kira cintesi – ‘‘bhavanirodho nibbānaṃ nāmāti sekhehipi jānitabbo pañho esa, ayaṃ pana thero imaṃ theraṃ asekhabhūmiyā kāreti, imaṃ ṭhānaṃ jānāpessāmī’’ti etaṃ avoca.

关于“他默然了”：穆西拉长老是漏尽者，但他既不说“我是漏尽者”，也不说“我不是”，只是保持沉默。关于“具寿那罗达对具寿波毗多(Paviṭṭha)说了这话”：他为何要说呢？原来，他（那罗达）思惟道：“‘有灭是涅槃’，这个问题连有学(sekha)也应了知，但这位波毗多长老却让那位穆西拉长老在无学地(asekhabhūmi)上作答。我应当让他了知此点。”因此他说了这话。

Sammappaññāya [Pg.114] sudiṭṭhanti saha vipassanāya maggapaññāya suṭṭhu diṭṭhaṃ. Na camhi arahanti anāgāmimagge ṭhitattā arahaṃ na homīti dīpeti. Yaṃ panassa idāni ‘‘bhavanirodho nibbāna’’nti ñāṇaṃ, taṃ ekūnavīsatiyā paccavekkhaṇañāṇehi vimuttaṃ paccavekkhaṇañāṇaṃ. Udapānoti vīsatiṃsahatthagambhīro pānīyakūpo. Udakavārakoti udakaussiñcanavārako. Udakanti hi kho ñāṇaṃ assāti tīre ṭhitassa olokayato evaṃ ñāṇaṃ bhaveyya. Na ca kāyena phusitvāti udakaṃ pana nīharitvā kāyena phusitvā viharituṃ na sakkuṇeyya. Udapāne udakadassanaṃ viya hi anāgāmino nibbānadassanaṃ, ghammābhitattapuriso viya anāgāmī, udakavārako viya arahattamaggo, yathā ghammābhitattapuriso udapāne udakaṃ passati. Evaṃ anāgāmī paccavekkhaṇañāṇena ‘‘upari arahattaphalasamayo nāma atthī’’ti jānāti. Yathā pana so puriso udakavārakassa natthitāya udakaṃ nīharitvā kāyena phusituṃ na labhati, evaṃ anāgāmī arahattamaggassa natthitāya nibbānaṃ ārammaṇaṃ katvā arahattaphalasamāpattiṃ appetvā nisīdituṃ na labhati. Aṭṭhamaṃ.

“以正慧善见”，即是与观及道慧一起善见。“我不是阿罗汉”，是表明因为安住于不还道，所以不是阿罗汉。然而他现在拥有的“有灭即涅槃”之智，是凭借十九种省察智来省察解脱（涅槃）的省察智。“井”是指二十或三十肘深的饮水井。“汲水器”是汲水的工具。对于“他会有‘有水’的认知”，（其义为：）犹如站在岸边观看的人会有这样的认知。对于“但无法以身触及”，（其义为：）但他无法将水取出，以身触及而安住。不还者见涅槃，犹如见井中水；不还者犹如被热所逼之人；阿罗汉道犹如汲水器。就像被热所逼的人看到井里的水，同样，不还者通过省察智知道：“更高还有证得阿罗汉果之时。”就像那个人因为没有汲水器而无法将水取出以身触及，同样，不还者因为没有阿罗汉道而无法以涅槃为所缘，进入阿罗汉果定而安住。第八。

9. Upayantisuttavaṇṇanā

9. 趋近经释义

69. Navame upayantoti udakavaḍḍhanasamaye upari gacchanto. Mahānadiyoti gaṅgāyamunādikā mahāsaritāyo. Upayāpetīti upari yāpeti, vaḍḍheti pūretīti attho. Avijjā upayantīti avijjā upari gacchantī saṅkhārānaṃ paccayo bhavituṃ sakkuṇantī. Saṅkhāre upayāpetīti saṅkhāre upari yāpeti vaḍḍheti. Evaṃ sabbapadesu attho veditabbo. Apayantoti apagacchanto osaranto. Avijjā apayantīti avijjā apagacchamānā osaramānā upari saṅkhārānaṃ paccayo bhavituṃ na sakkuṇantīti attho. Saṅkhāre apayāpetīti saṅkhāre apagacchāpeti. Esa nayo sabbapadesu. Navamaṃ.

69. 第九，“漫溢”是指在涨水时向上漫溢。“大河”是指恒河、亚穆纳(Yamunā)等大河流。“使漫溢”是使其向上蔓延、增长、充满之义。“无明漫溢”是指无明向上蔓延，能够成为诸行的缘。“使诸行漫溢”是使诸行向上蔓延、增长。于一切句中，义皆应如是了知。“退落”是指退去、消退。“无明退落”是指无明退去消退，不能成为其上诸行的缘，此是其义。“使诸行退落”是使诸行消退。于一切句中，皆应依此理了知。第九竟。

10. Susimasuttavaṇṇanā

10. 须悉摩经释义

70. Dasame garukatoti sabbehi devamanussehi pāsāṇacchattaṃ viya cittena garukato. Mānitoti manena piyāyito. Pūjitoti catupaccayapūjāya [Pg.115] pūjito. Apacitoti nīcavuttikaraṇena apacito. Satthārañhi disvā manussā hatthikkhandhādīhi otaranti maggaṃ denti, aṃsakūṭato sāṭakaṃ apanenti, āsanato vuṭṭhahanti vandanti. Evaṃ so tehi apacito nāma hoti. Susimoti evaṃnāmako vedaṅgesu kusalo paṇḍitaparibbājako. Ehi tvanti tesaṃ kira etadahosi – ‘‘samaṇo gotamo na jātigottādīni āgamma lābhaggappatto jāto, kaviseṭṭho panesa uttamakavitāya sāvakānaṃ ganthaṃ bandhitvā deti, taṃ te uggaṇhitvā upaṭṭhākānaṃ upanisinnakathampi anumodanampi sarabhaññampīti evamādīni kathenti, te tesaṃ pasannā lābhaṃ upasaṃharanti. Sace mayaṃ yaṃ samaṇo gotamo jānāti, tato thokaṃ jāneyyāma, attano samayaṃ tattha pakkhipitvā mayampi upaṭṭhākānaṃ katheyyāma, tato etehi lābhitarā bhaveyyāma. Ko nu kho samaṇassa gotamassa santike pabbajitvā khippameva uggaṇhituṃ sakkhissatī’’ti. Te evaṃ cintetvā ‘‘susimo paṭibalo’’ti disvā taṃ upasaṅkamitvā evamāhaṃsu.

70. 第十。受尊重者：如石伞般，为一切天人以心尊重。受敬重者：以心意爱重。受供养者：以四事供养而受供养。受恭敬者：以谦卑之行而受恭敬。人们见到导师时，确实会从象背等处下来让路，从双肩取下外衣，从座位上起身礼拜。如此，他即为他们所恭敬。苏西摩（Susimo）：这是一位精通吠陀支、博学多闻的遍行者，名叫苏西摩。“你来”：据说他们曾有此商议：“沙门乔达摩（Gotama）并非因种姓出身等而获得最高利养，而是这位诗人之首，以最上等的诗歌为弟子们编纂典籍并传授；他们学习之后，便为护持者们宣说近坐谈、随喜、讽诵等法，护持者们对他们心生净信，便带来利养。如果我们能知道沙门乔达摩所知的一点点，将我们自己的学说加入其中，我们也为护持者们宣说，那么我们将比他们获得更多利养。谁能在沙门乔达摩的座下出家，并迅速学会呢？”他们如此商议后，认为苏西摩有此能力，便走近他，对他如此说道。

Yenāyasmā ānando tenupasaṅkamīti kasmā upasaṅkami? Evaṃ kirassa ahosi, ‘‘kassa nu kho santikaṃ gantvā ahaṃ imaṃ dhammaṃ khippaṃ laddhuṃ sakkhissāmī’’ti? Tato cintesi – ‘‘samaṇo gotamo garu tejussado niyamamanuyutto, na sakkā akāle upasaṅkamituṃ, aññepi bahū khattiyādayo samaṇaṃ gotamaṃ upasaṅkamanti, tasmimpi samaye na sakkā upasaṅkamituṃ. Sāvakesupissa sāriputto mahāpañño vipassanālakkhaṇamhi etadagge ṭhapito, mahāmoggallāno samādhilakkhaṇasmiṃ etadagge ṭhapito, mahākassapo dhutaṅgadharesu anuruddho dibbacakkhukesu, puṇṇo mantāṇiputto dhammakathikesu, upālitthero vinayadharesu etadagge ṭhapito, ayaṃ pana ānando bahussuto tipiṭakadharo, satthāpissa tattha tattha kathitaṃ dhammaṃ āharitvā katheti, pañcasu ṭhānesu etadagge ṭhapito, aṭṭhannaṃ varānaṃ lābhī, catūhi acchariyabbhutadhammehi samannāgato, tassa samīpaṃ gato khippaṃ dhammaṃ laddhuṃ sakkhissāmī’’ti. Tasmā yenāyasmā ānando tenupasaṅkami.

（经文说：）“他前往具寿阿难（Ānanda）所在之处。”为何前往呢？据说他曾这样想：“我该去谁的跟前，才能迅速获得此法呢？”于是他思惟：“沙门乔达摩（Gotama）德高望重，威光炽盛，且常有要务，不宜在非时前往拜见。况且，还有许多刹帝利等人前去拜见沙门乔达摩，在那个时候也不宜前去。在他的弟子中，舍利弗（Sāriputta）有大智慧，在观（vipassanā）方面被置于第一；大目犍连（Mahāmoggallāna）在定方面被置于第一；大迦叶（Mahākassapa）在持头陀行者中第一；阿那律（Anuruddha）在天眼者中第一；满慈子富楼那（Puṇṇa Mantāṇiputta）在说法者中第一；优波离（Upāli）长老在持律者中第一。而这位阿难多闻，受持三藏，导师也会引述他在各处所说的法来教导，他在五个方面被置于第一，是八种殊胜愿的获得者，具足四种稀有未曾有法。去到他的跟前，我将能迅速获得此法。”因此，他前往具寿阿难所在之处。

Yena [Pg.116] bhagavā tenupasaṅkamīti kasmā sayaṃ apabbājetvā upasaṅkami? Evaṃ kirassa ahosi – ‘‘ayaṃ titthiyasamaye pāṭiyekko ‘ahaṃ satthā’ti paṭijānanto carati, pabbajitvā sāsanassa alābhāyapi parisakkeyya. Na kho panassāhaṃ ajjhāsayaṃ ājānāmi, satthā jānissatī’’ti. Tasmā taṃ ādāya yena bhagavā tenupasaṅkami. Tenahānanda, susimaṃ pabbājethāti satthā kira cintesi – ‘‘ayaṃ paribbājako titthiyasamaye ‘ahaṃ pāṭiyekko satthā’ti paṭijānamāno carati, ‘idha maggabrahmacariyaṃ carituṃ icchāmī’ti kira vadati. Kiṃ nu kho mayi pasanno, udāhu mayhaṃ sāvakesu, udāhu mayhaṃ vā mama sāvakānaṃ vā dhammakathāya pasanno’’ti? Athassa ekaṭṭhānepi pasādābhāvaṃ ñatvā, ‘‘ayaṃ mama sāsane dhammaṃ thenessāmīti pabbajati. Itissa āgamanaṃ aparisuddhaṃ; nipphatti nu kho kīdisā’’ti? Olokento ‘‘kiñcāpi ‘dhammaṃ thenessāmī’ti pabbajati, katipāheneva pana ghaṭetvā arahattaṃ gaṇhissatī’’ti ñatvā ‘‘tenahānanda, susimaṃ pabbājethā’’ti āha.

（阿难）为何不亲自为他剃度，而带他去见世尊呢？原来他这样想：“此人（须悉摩 Susima）在外道时期独自宣称‘我是导师’而游行，出家后，也可能会致力于损害教法。我不知他的心意，世尊会知道的。”因此带他前来见世尊。于是世尊心想：“这位游方者在外道时期宣称‘我是独一导师’，如今却说‘我愿在此修习梵行’。他究竟是对我有净信，还是对我的弟子们有净信，抑或是对我或我弟子们的说法有净信？”在得知他于任何一处都无净信后，又想：“此人是为了盗法而出家，他的来意不清净，将来会成就什么呢？”观察后了知：“即使他为了盗法而出家，但精勤数日就能证得阿罗汉果。”所以说：“那么，阿难，为须悉摩剃度吧。”

Aññā byākatā hotīti te kira bhikkhū satthu santike kammaṭṭhānaṃ gahetvā temāsaṃ vassaṃ vasantā tasmiṃyeva antotemāse ghaṭentā vāyamantā arahattaṃ paṭilabhiṃsu. Te ‘‘paṭiladdhaguṇaṃ satthu ārocessāmā’’ti pavāritapavāraṇā senāsanaṃ saṃsāmetvā satthu santikaṃ āgantvā attano paṭiladdhaguṇaṃ ārocesuṃ. Taṃ sandhāyetaṃ vuttaṃ. Aññāti arahattassa nāmaṃ. Byākatāti ārocitā. Assosīti so kira ohitasoto hutvā tesaṃ tesaṃ bhikkhūnaṃ ṭhitaṭṭhānaṃ gacchati taṃ taṃ kathaṃ suṇitukāmo. Yena te bhikkhū tenupasaṅkamīti kasmā upasaṅkami? Taṃ kirassa pavattiṃ sutvā etadahosi – ‘‘aññā nāma imasmiṃ sāsane paramappamāṇaṃ sārabhūtā ācariyamuṭṭhi maññe bhavissati, pucchitvā naṃ jānissāmī’’ti. Tasmā upasaṅkami.

“已宣说究竟智(aññā)”：据说那些比丘在导师处领受业处后，安居三个月，就在那三个月内努力修行，证得了阿罗汉果。他们想：“我们应当向导师报告所证得的功德。”于是结束自恣后，收拾好住处，便前往导师处，报告了自己所证得的功德。这是就此而言。“究竟智”是阿罗汉果的名称。“已宣说”即已报告。“他听闻了”：据说他侧耳倾听，前往那些比丘所在之处，想要听闻那番谈话。“他前往那些比丘之处”：他为何前往拜访呢？据说他听闻了那件事后，心想：“在这教法中，名为‘究竟智’的，是最高的标准、最精华的部分，我想这会是老师的秘藏吧，我要去请教并了解它。”因此他前往拜访。

Anekavihitanti anekavidhaṃ. Iddhividhanti iddhikoṭṭhāsaṃ. Āvibhāvaṃ tirobhāvanti āvibhāvaṃ gahetvā tirobhāvaṃ, tirobhāvaṃ gahetvā āvibhāvaṃ kātuṃ sakkothāti pucchati. Tirokuṭṭanti parakuṭṭaṃ. Itarapadadvayepi [Pg.117] eseva nayo. Ummujjanimujjanti ummujjanañca nimujjanañca. Pallaṅkenāti pallaṅkabandhanena. Kamathāti nisīdituṃ vā gantuṃ vā sakkothāti pucchati? Pakkhī sakuṇoti pakkhayutto sakuṇo. Ayamettha saṅkhepo, vitthārato pana imassa iddhividhassa, ito paresaṃ dibbasotādīnañca vaṇṇanānayo visuddhimagge vuttanayena veditabboti.

“种种”(anekavihita)即多种多样。“神变”(iddhividha)即神变的部分。“显现与隐没”：他问道：“你们能否将显现的变为隐没，将隐没的变为显现？”“穿墙”(tirokuṭṭa)即穿透墙壁。其余两词也同此理。“浮出与潜入”即浮出和潜入。“结跏趺坐”(pallaṅkena)即以结跏趺坐的姿势。“行走”(kamati)：他问道：“你们能够安坐或行走吗？”“有翼之鸟”(pakkhī sakuṇo)即有翅膀的鸟。这里是简要的说明，至于此神变以及其后的天耳通(dibbasota)等的详细释义，应当按照《清净道论》(Visuddhimagga)中所说的方法来了知。

Santā vimokkhāti aṅgasantatāya ceva ārammaṇasantatāya ca santā āruppavimokkhā. Kāyena phusitvāti nāmakāyena phusitvā paṭilabhitvā. Paññāvimuttā kho mayaṃ, āvusoti, āvuso, mayaṃ nijjhānakā sukkhavipassakā paññāmatteneva vimuttāti dasseti. Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsīti kasmā evamāhaṃsu? Evaṃ kira nesaṃ ahosi – ‘‘mayaṃ imassa ajjhāsayaṃ gahetvā kathetuṃ na sakkhissāma, dasabalaṃ pana pucchitvā nikkaṅkho bhavissatī’’ti. Dhammaṭṭhitiñāṇanti vipassanāñāṇaṃ, taṃ paṭhamataraṃ uppajjati. Nibbāne ñāṇanti vipassanāya ciṇṇante pavattamaggañāṇaṃ, taṃ pacchā uppajjati. Tasmā bhagavā evamāha.

“寂静解脱”：指因诸禅支的寂静与所缘的寂静而寂静的无色解脱。“以身触证”：指以名身触证而获得。“贤友，我等是慧解脱者”：此句显示：“贤友，我们是无禅者、纯观行者，仅凭智慧而解脱。”“贤友须深，你知或不知”：他们为何这么说呢？据说他们当时这样想：“我们无法把握他的意向而说，但他去请教十力者后，就能无惑了。”“法住智”即是观智，它先生起。“于涅槃之智”即是在观修习圆满后生起的道智，它后生起。因此世尊这么说。

Ājāneyyāsi vātiādi kasmā vuttaṃ? Vināpi samādhiṃ evaṃ ñāṇuppattidassanatthaṃ. Idañhi vuttaṃ hoti – susima, maggo vā phalaṃ vā na samādhinissando, na samādhiānisaṃso, na samādhissa nipphatti, vipassanāya paneso nissando, vipassanāya ānisaṃso, vipassanāya nipphatti, tasmā jāneyyāsi vā tvaṃ, na vā tvaṃ jāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇanti.

为何说“你知或不知”等？是为了显示即使没有三摩地也能如此生起智。此即是说：须深，道或果不是三摩地的流出，不是三摩地的果报，不是三摩地的成就；而实是此观（vipassanā）的流出，是观的果报，是观的成就。因此，你知或不知，但确实是先有法住智，后有于涅槃之智。

Idānissa paṭivedhabhabbataṃ ñatvā teparivaṭṭaṃ dhammadesanaṃ desento taṃ kiṃ maññasi, susima? Rūpaṃ niccaṃ vā aniccaṃ vātiādimāha? Te parivaṭṭadesanāvasāne pana thero arahattaṃ patto. Idānissa anuyogaṃ āropento jātipaccayā jarāmaraṇanti, susima, passasītiādimāha. Api pana tvaṃ, susimāti idaṃ kasmā ārabhi? Nijjhānakānaṃ sukkhavipassakabhikkhūnaṃ pākaṭakaraṇatthaṃ. Ayañhettha adhippāyo – na kevalaṃ tvameva nijjhānako sukkhavipassako, etepi bhikkhū evarūpāyevāti. Sesaṃ sabbattha pākaṭamevāti. Dasamaṃ.

现在，世尊了知他有通达之能力后，在教导三转之法时说：“须深，你认为如何？色是常还是无常？”等。于三转说法结束时，长老证得了阿罗汉果。现在，为令其精勤，世尊说：“须深，你见到‘以生为缘而有老死’吗？”等。为何以“再者，须深，你……”开始呢？是为了向那些无禅的纯观行者比丘阐明。此处的意趣是：“不仅你是无禅的纯观行者，这些比丘也是如此。”其余的在各处皆是显而易见的。第十经。

Mahāvaggo sattamo.

大品第七。

8. Samaṇabrāhmaṇavaggo

8. 沙门婆罗门品

1. Jarāmaraṇasuttādivaṇṇanā

1. 老死经等释义

71-72. Samaṇabrāhmaṇavagge [Pg.118] jarāmaraṇādīsu ekekapadavasena ekekaṃ katvā ekādasa suttāni vuttāni, tāni uttānatthānevāti.

71-72. 在沙门婆罗门品中，针对老死等，以每一词为一经，总共讲述了十一经，它们的意义都是浅显的。

Samaṇabrāhmaṇavaggo aṭṭhamo.

沙门婆罗门品第八。

9. Antarapeyyālaṃ

9. 中略品

1. Satthusuttādivaṇṇanā

1. 导师经等释义

73. Ito paraṃ ‘‘satthā pariyesitabbo’’tiādinayappavattā dvādasa antarapeyyālavaggā nāma honti. Te sabbepi tathā tathā bujjhanakānaṃ veneyyapuggalānaṃ ajjhāsayavasena vuttā. Tattha satthāti buddho vā hotu sāvako vā, yaṃ nissāya maggañāṇaṃ labhati, ayaṃ satthā nāma, so pariyesitabbo. Sikkhā karaṇīyāti tividhāpi sikkhā kātabbā. Yogādīsu yogoti payogo. Chandoti kattukamyatākusalacchando. Ussoḷhīti sabbasahaṃ adhimattavīriyaṃ. Appaṭivānīti anivattanā. Ātappanti kilesatāpanavīriyameva. Sātaccanti satatakiriyaṃ. Satīti jarāmaraṇādivasena catusaccapariggāhikā sati. Sampajaññanti tādisameva ñāṇaṃ. Appamādoti saccabhāvanāya appamādo. Sesaṃ sabbattha uttānamevāti.

73. 此后，有以“应当寻求导师”等方式展开的十二部经，名为中略品。所有这些都是为了随顺不同根器的所化众生之意向而说。其中，“导师”指的是佛陀或声闻，凡是依靠他能获得道智者，此即名为导师，应当去寻求他。“应当修学”指的是应当修习三学。在“瑜伽”等词中，“瑜伽”指的是勤修。“欲”指的是想作的善欲。“勇猛”指的是能忍受一切的极度精进。“不退”指的是不退转。“热忱”指的就是烧灼烦恼的精进。“恒常”指的是持续的作为。“念”指的是以老死等方式把握四圣谛的念。“正知”指的是与此同样的智。“不放逸”指的是对于修习真理的不放逸。其余的在各处都是浅显的。

Antarapeyyālo navamo.

中略品第九。

Nidānasaṃyuttavaṇṇanā niṭṭhitā.

《因缘相应》释义终。

2. Abhisamayasaṃyuttaṃ

2. 现观相应

1. Nakhasikhāsuttavaṇṇanā

1. 爪甲经释义

74. Abhisamayasaṃyuttassa [Pg.119] paṭhame nakhasikhāyanti maṃsaṭṭhānena vimutte nakhagge. Nakhasikhā ca nāma lokiyānaṃ mahatīpi hoti, satthu pana rattuppalapattakoṭi viya sukhumā. Kathaṃ panettha paṃsu patiṭṭhitoti? Adhiṭṭhānabalena. Bhagavatā hi atthaṃ ñāpetukāmena adhiṭṭhānabalena tattha patiṭṭhāpito. Satimaṃ kalanti mahāpathaviyā paṃsuṃ satakoṭṭhāse katvā tato ekakoṭṭhāsaṃ. Paratopi eseva nayo. Abhisametāvinoti paññāya ariyasaccāni abhisametvā ṭhitassa. Purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāyāti etadeva bahutaraṃ dukkhaṃ, yadidaṃ parikkhīṇanti evaṃ paṭhamaṃ vuttaṃ dukkhakkhandhaṃ upanidhāya, ñāṇena taṃ tassa santike ṭhapetvā upaparikkhiyamāneti attho. Katamaṃ panettha purimadukkhaṃ nāma? Yaṃ parikkhīṇaṃ. Katamaṃ pana parikkhīṇaṃ? Yaṃ paṭhamamaggassa abhāvitattā uppajjeyya. Katamaṃ pana upanidhāya? Yaṃ sattasu attabhāvesu apāye aṭṭhamañca paṭisandhiṃ ādiṃ katvā yattha katthaci uppajjeyya, sabbaṃ taṃ parikkhīṇanti veditabbaṃ. Sattakkhattunti satta vāre, sattasu attabhāvesūti attho. Paramatāti idamassa paraṃ pamāṇanti dasseti. Mahatthiyoti mahato atthassa nipphādako. Paṭhamaṃ.

74. 《现观相应》第一经中，“指甲尖”(nakhasikhā)是指甲尖上无肉之处。“指甲尖”对世间人来说虽然很大，但对世尊来说却像红莲花瓣的尖端一样细微。那么，此处的尘土是如何安立的呢？是依靠决意力(adhiṭṭhānabalena)。因为世尊欲令了知其义，以决意力将其安立于彼处。“百分之一分”(satimaṃ kalaṃ)是指将大地的尘土分成一百份后，取其中的一份。此后也是同样的道理。“已现观者”(abhisametāvī)是指以智慧现观诸圣谛而住立者。“‘比对先前已灭尽、已遍知的苦蕴’的意思是：‘这已灭尽的苦，才是更多的’，像这样，比对先前所说的苦蕴，或以智慧将它置于其跟前而审察。”“这里所说的‘先前的苦’是什么呢？”是那已灭尽的苦。“什么又叫‘已灭尽’呢？”是那因未修习初道而可能会生起的苦。“那么，比对什么呢？”是在七次生存中，从恶趣及第八次结生开始，无论投生到何处可能会生起的苦，当知这一切都已灭尽。“七次”(sattakkhattuṃ)就是七回，意思是在七次生存中。“至多”(paramatā)是显示“这是他的最高限量”。“有大义”(mahatthiyo)是能成办大利益者。第一经竟。

2. Pokkharaṇīsuttavaṇṇanā

2. 莲花池经释义

75. Dutiye pokkharaṇīti vāpī. Ubbedhenāti gambhīratāya. Samatittikāti mukhavaṭṭisamā. Kākapeyyāti sakkā hoti tīre ṭhitena kākena pakatiyāpi mukhatuṇḍikaṃ otāretvā pātuṃ. Dutiyaṃ.

75. 第二经中，“莲花池”(pokkharaṇī)即是蓄水池。“以高”(ubbedhena)即是以其深度。“平满”(samatittikā)即与池口边缘齐平。“乌鸦可饮”(kākapeyyā)即乌鸦站在岸边，也能自然地伸下喙来饮水。第二经竟。

3. Saṃbhejjaudakasuttādivaṇṇanā

3. 合流河水经等释义

76-77. Tatiye yatthimāti yasmiṃ sambhijjaṭṭhāne imā. Saṃsandantīti samāgantvā sandanti. Samentīti samāgacchanti. Dve vā ti vāti dve vā tīṇi vā. Udakaphusitānīti udakabindūni. Saṃbhejjaudakanti aññāhi nadīhi saddhiṃ sambhinnaṭṭhāne udakaṃ. Catutthaṃ uttānatthameva. Tatiyacatutthāni.

76-77. 第三经中，“于此等(yatthimā)”即于此等河流汇合之处。“一同流向(saṃsandanti)”即汇合后而流。“汇合(samenti)”即一同前来。“或二或三(dve vā tīṇi vā)”即二或三滴。“水滴(udakaphusitāni)”即诸水滴。“合流之水(saṃbhejjaudakaṃ)”即与其他河流汇合处的水。第四经义理明显。第三经与第四经终。

5. Pathavīsuttādivaṇṇanā

5. 大地经等释义

78-84. Pañcame [Pg.120] mahāpathaviyāti cakkavāḷabbhantarāya mahāpathaviyā uddharitvā. Kolaṭṭhimattiyoti padaraṭṭhipamāṇā. Guḷikāti mattikaguḷikā. Upanikkhipeyyāti ekasmiṃ ṭhāne ṭhapeyya. Chaṭṭhādīsu vuttanayeneva attho veditabbo. Pariyosāne pana aññatitthiyasamaṇabrāhmaṇaparibbājakānaṃ adhigamoti bāhirakānaṃ sabbopi guṇādhigamo paṭhamamaggena adhigataguṇānaṃ satabhāgampi sahassabhāgampi satasahassabhāgampi na upagacchatīti. Pañcamādīni.

78-84. 第五经中，“于大地上(mahāpathaviyā)”即从轮围山(cakkavāḷa)阿邦答勒(abbhantara)的大地掘取。“枣核大的(kolaṭṭhimattiyo)”即枣核大小的。“小丸(guḷikā)”即泥丸。“应放置(upanikkhipeyya)”即应放在一处。第六经等义，当如前述而知。然于结尾，“其他外道、沙门、婆罗门、遍行者的证得”是说：所有外道的功德证得，比之以初道所证得的功德，连其百分之一、千分之一、十万分之一也比不上。第五经等终。

Abhisamayasaṃyuttavaṇṇanā niṭṭhitā.

现观相应释义终。

3. Dhātusaṃyuttaṃ

3. 界相应

1. Nānattavaggo

1. 种种品

1.Dhātunānattasuttavaṇṇanā

1. 界差异经释义

85. Dhātusaṃyuttassa [Pg.121] paṭhame nissattaṭṭhasuññataṭṭhasaṅkhātena sabhāvaṭṭhena dhātūti laddhanāmānaṃ dhammānaṃ nānāsabhāvo dhātunānattaṃ. Cakkhudhātūtiādīsu cakkhupasādo cakkhudhātu, rūpārammaṇaṃ rūpadhātu, cakkhupasādavatthukaṃ cittaṃ cakkhuviññāṇadhātu. Sotapasādo sotadhātu, saddārammaṇaṃ saddadhātu, sotapasādavatthukaṃ cittaṃ sotaviññāṇadhātu. Ghānapasādo ghānadhātu, gandhārammaṇaṃ gandhadhātu, ghānapasādavatthukaṃ cittaṃ ghānaviññāṇadhātu. Jivhāpasādo jivhādhātu, rasārammaṇaṃ rasadhātu, jivhāpasādavatthukaṃ cittaṃ jivhāviññāṇadhātu. Kāyapasādo kāyadhātu, phoṭṭhabbārammaṇaṃ phoṭṭhabbadhātu, kāyapasādavatthukaṃ cittaṃ kāyaviññāṇadhātu. Tisso manodhātuyo manodhātu, vedanādayo tayo khandhā sukhumarūpāni nibbānañca dhammadhātu, sabbampi manoviññāṇaṃ manoviññāṇadhātūti. Ettha ca soḷasa dhātuyo kāmāvacarā, avasāne dve catubhūmikāti. Paṭhamaṃ.

85. 于《界相应》第一经：以非有情、空性之义，即以自性之义而得名为“界”的诸法，其自性的种种不同，即是“界种种”。于“眼界”等中：眼净色是眼界，色所缘是色界，以眼净色为所依的心是眼识界。耳净色是耳界，声所缘是声界，以耳净色为所依的心是耳识界。鼻净色是鼻界，香所缘是香界，以鼻净色为所依的心是鼻识界。舌净色是舌界，味所缘是味界，以舌净色为所依的心是舌识界。身净色是身界，所触所缘是所触界，以身净色为所依的心是身识界。三意界是意界；受等三蕴、微细色及涅槃是法界；一切意识是意识界。于此，十六界是欲界的，最后二界通于四地。第一经竟。

2. Phassanānattasuttavaṇṇanā

2. 触种种经释义

86. Dutiye uppajjati phassanānattanti nānāsabhāvo phasso uppajjati. Tattha cakkhusamphassādayo cakkhuviññāṇādisampayuttā, manosamphasso manodvāre paṭhamajavanasampayutto, tasmā. Manodhātuṃ paṭiccāti manodvārāvajjanaṃ kiriyāmanoviññāṇadhātuṃ paṭicca paṭhamajavanasamphasso uppajjatīti ayamettha attho. Dutiyaṃ.

86. 于第二经：所谓“生起种种触(phassanānatta)”，即是生起不同自性的触。于此，眼触等与眼识等相应，意触在意门与第一速行(paṭhamajavana)相应。因此，所谓“依意界”，此中之义为：依意门转向(manodvārāvajjana)的作用意识界(kiriyāmanoviññāṇadhātu)为缘，生起与第一速行相应的触。第二经竟。

3. Nophassanānattasuttavaṇṇanā

3. 非触种种经释义

87. Tatiye no manosamphassaṃ paṭicca uppajjati manodhātūti manodvāre paṭhamajavanasampayuttaṃ phassaṃ paṭicca āvajjanakiriyāmanoviññāṇadhātu no uppajjatīti evamattho daṭṭhabbo. Tatiyaṃ.

87. 于第三经：对于“非由意触为缘生起意界”，应理解其义为：并非缘于与意门第一速行(paṭhamajavana)相应的触而生起转向作用意识界(āvajjanakiriyāmanoviññāṇadhātu)。第三经竟。

4. Vedanānānattasuttavaṇṇanā

4. 受种种经释义

88. Catutthe [Pg.122] cakkhusamphassajā vedanāti sampaṭicchanamanodhātuto paṭṭhāya sabbāpi tasmiṃ dvāre vedanā vatteyyuṃ, nibbattiphāsukatthaṃ pana anantaraṃ sampaṭicchanavedanameva gahetuṃ vaṭṭatīti vuttaṃ. Manosamphassaṃ paṭiccāti manodvāre āvajjanasamphassaṃ paṭicca paṭhamajavanavedanā, paṭhamajavanasamphassaṃ paṭicca dutiyajavanavedanāti ayamadhippāyo. Catutthaṃ.

88. 第四，关于“眼触所生受”：从领受意界（sampaṭicchanamanodhātu）开始，于彼门中的所有受皆可转起，但为便于解说，据说只应取紧随其后的领受受。关于“缘意触”，其意趣是：于意门中，缘转向触（āvajjanasamphassa）而有第一速行受，缘第一速行触而有第二速行受。第四（经释义）终。

5. Dutiyavedanānānattasuttavaṇṇanā

5. 第二受种种经释义

89. Pañcame tatiyacatutthesu vuttanayāva ekato katvā desitāti. Iti dutiyādīsu catūsu suttesu manodhātuṃ manodhātūti agahetvā manodvārāvajjanaṃ manodhātūti gahitaṃ. Sabbāni cetāni tathā tathā kathite bujjhanakānaṃ ajjhāsayena desitāni. Ito paresupi eseva nayo. Pañcamaṃ.

89. 第五，将第三与第四经中所说的方法汇集一处而说。如是，在从第二经开始的四部经中，不取意界（manodhātu）为意界，而是取意门转向（manodvārāvajjana）为意界。所有这些都是根据能如此理解者的意向而教示的。此后的诸经也是同样的方法。第五（经释义）终。

6. Bāhiradhātunānattasuttavaṇṇanā

6. 外界种种经释义

90. Chaṭṭhe pana pañca dhātuyo kāmāvacarā, dhammadhātu catubhūmikāti. Chaṭṭhaṃ.

90. 第六，五界属于欲界，法界则属于四地。第六（经释义）终。

7. Saññānānattasuttavaṇṇanā

7. 想种种经释义

91. Sattame rūpadhātūti āpāthe patitaṃ attano vā parassa vā sāṭakaveṭhanādivatthukaṃ rūpārammaṇaṃ. Rūpasaññāti cakkhuviññāṇasampayuttā saññā. Rūpasaṅkappoti sampaṭicchanādīhi tīhi cittehi sampayutto saṅkappo. Rūpacchandoti rūpe chandikataṭṭhena chando. Rūpapariḷāhoti rūpe anuḍahanaṭṭhena pariḷāho. Rūpapariyesanāti pariḷāhe uppanne sandiṭṭhasambhatte gahetvā tassa rūpassa paṭilābhatthāya pariyesanā. Ettha ca saññāsaṅkappachandā ekajavanavārepi nānājavanavārepi labbhanti, pariḷāhapariyesanā pana nānājavanavāreyeva labbhantīti. Evaṃ kho, bhikkhave, dhātunānattanti ettha ca evaṃ rūpādinānāsabhāvaṃ dhātuṃ paṭicca rūpasaññādinānāsabhāvasaññā uppajjatīti iminā nayena attho veditabbo. Sattamaṃ.

91. 第七，色界（rūpadhātu）是指进入感官范围的、以自己或他人的衣物等为所依的色所缘。色想是指与眼识相应的想。色思惟是指与领受等三心（sampaṭicchanādīhi tīhi cittehi）相应的思惟。色欲是指对色有欲求之义的欲。色热恼是指因色而燃烧之义的热恼。色寻求是指当热恼生起时，联合所见、所交往之人，为重获彼色而进行的寻求。于此，想、思惟、欲可于单一速行过程（ekajavanavāra）或多个速行过程（nānājavanavāra）中获得，而热恼与寻求则仅于多个速行过程中获得。于“诸比丘，如是为界之种种”句，其义应如是了知：如是，缘色等种种自性之界，而生起色想等种种自性之想。第七（经释义）终。

8. Nopariyesanānānattasuttavaṇṇanā

8. 不寻求种种经释义

92. Aṭṭhame [Pg.123] no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāhoti evaṃ āgataṃ paṭisedhamattameva nānaṃ. Aṭṭhamaṃ.

92. 在第八经中，“法热恼不依寻法而生起”，如是而来，仅有否定词的差别。第八经。

9. Bāhiraphassanānattasuttādivaṇṇanā

9. 外触种种等经释义

93-94. Navame uppajjati rūpasaññāti vuttappakāre ārammaṇe uppajjati saññā. Rūpasaṅkappoti tasmiṃyeva ārammaṇe tīhi cittehi sampayuttasaṅkappo. Rūpasamphassoti tadevārammaṇaṃ phusamāno phasso. Vedanāti tadeva ārammaṇaṃ anubhavamānā vedanā. Chandādayo vuttanayāva. Rūpalābhoti pariyesitvā laddhaṃ saha taṇhāya ārammaṇaṃ ‘‘rūpalābho’’ti vuttaṃ. Ayaṃ tāva sabbasaṅgāhikanayo ekasmiṃ yevārammaṇe sabbadhammānaṃ uppattivasena vutto. Aparo āgantukārammaṇamissako hoti – rūpasaññā rūpasaṅkappo phasso vedanāti ime tāva cattāro dhammā dhuvaparibhoge nibaddhārammaṇe honti. Nibaddhārammaṇañhi iṭṭhaṃ kantaṃ manāpaṃ piyaṃ yaṃkiñci viya upaṭṭhāti, āgantukārammaṇaṃ pana yaṃkiñci samānampi khobhetvā tiṭṭhati.

93-94. 九十三至九十四、在第九经中，“生起色想”是指在如前所述的所缘中生起的想。“色思惟”是在同一所缘中与三种心相应的思惟。“色触”就是接触那个所缘的触。“受”是体验那个所缘的受。欲等如前所述。“得色”是指经过寻求后，与渴爱一起获得的所缘，称为“得色”。这首先是总摄一切法的方式，依一切法于单一所缘中生起而说。另一种是与外来所缘混合的情况——色想、色思惟、触、受这四种法，于恒常受用的固定所缘中生起。诚然，固定的所缘，即使是可意、可爱、可悦、可喜的，也只是如寻常之物般显现；而外来的所缘，即使只是寻常之物，也会扰乱（内心）而存在。

Tatridaṃ vatthu – eko kira amaccaputto gāmiyehi parivārito gāmamajjhe ṭhatvā kammaṃ karoti. Tasmiñcassa samaye upāsikā nadiṃ gantvā nhatvā alaṅkatapaṭiyattā dhātigaṇaparivutā gehaṃ gacchati. So dūrato disvā ‘‘āgantukamātugāmo bhavissatī’’ti saññaṃ uppādetvā ‘‘gaccha, bhaṇe jānāhi, kā esā’’ti purisaṃ pesesi. So gantvā taṃ disvā paccāgato, ‘‘kā esā’’ti puṭṭho yathāsabhāvaṃ ārocesi. Evaṃ āgantukārammaṇaṃ khobheti. Tasmiṃ uppanno chando rūpachando nāma, tadeva ārammaṇaṃ katvā uppanno pariḷāho rūpapariḷāho nāma, sahāye gaṇhitvā tassa pariyesanaṃ rūpapariyesanā nāma, pariyesitvā laddhaṃ saha taṇhāya ārammaṇaṃ rūpalābho nāma.

于此有一事为证：据说，一位大臣之子被村民围绕，站在村子中间处理事务。当时，他的妻子去河里沐浴后，盛装打扮，被侍女们簇拥着回家。大臣之子远远看见，心想：“这一定是位外来的女人。”便派人去说：“喂，你去看看，她是谁？”那人前往查看后回来，被问及时如实禀告。如是，外来的所缘扰动其心。于彼生起的欲称为“色欲”；以彼为所缘生起的热恼称为“色热恼”；带领同伴去寻求彼所缘称为“色寻求”；经过寻求后，连同渴爱一起获得的所缘，称为“得色”。

Uruvalliyavāsī cūḷatissatthero panāha – ‘‘kiñcāpi bhagavatā phassavedanā pāḷiyā majjhe gahitā, pāḷiṃ pana parivaṭṭetvā vuttappakāre ārammaṇe uppannā saññā rūpasaññā, tasmiṃyeva saṅkappo rūpasaṅkappo tasmiṃ [Pg.124] chando rūpacchando, tasmiṃ pariḷāho rūpapariḷāho, tasmiṃ pariyesanā rūpapariyesanā, pariyesitvā laddhaṃ saha taṇhāya ārammaṇaṃ rūpalābho. Evaṃ laddhārammaṇe pana phusanaṃ phasso, anubhavanaṃ vedanā. Rūpasamphasso rūpasamphassajā vedanāti idaṃ dvayaṃ labbhatī’’ti. Aparampi avibhūtavāraṃ nāma gaṇhanti. Ārammaṇañhi sāṇipākārehi vā parikkhittaṃ tiṇapaṇṇādīhi vā paṭicchannaṃ hoti, taṃ ‘‘upaḍḍhaṃ diṭṭhaṃ me ārammaṇaṃ, suṭṭhu naṃ passissāmī’’ti olokayato tasmiṃ ārammaṇe uppannā saññā rūpasaññā nāma. Tasmiṃyeva uppannā saṅkappādayo rūpasaṅkappādayo nāmāti veditabbā. Etthāpi ca saññāsaṅkappaphassavedanāchandā ekajavanavārepi nānājavanavārepi labbhanti, pariḷāhapariyesanālābhā nānājavanavāreyevāti. Dasamaṃ uttānamevāti. Navamadasamāni.

优楼频螺(Uruvelā)的住者小提舍(Cūḷatissa)长老则说：“虽然世尊在此经的巴利中将触与受置于中间，但若转换巴利的次第，则于如前所述的所缘中生起的想即是色想，于彼生起的思惟即是色思惟，于彼生起的欲求即是色欲，于彼生起的热恼即是色热恼，于彼生起的寻求即是色寻求；寻求之后，获得的与渴爱俱行的所缘即是得色。如是，于已得的所缘中，触碰名为触，感受名为受。色触、色触所生受，如此获得此二法。”他们也采用名为“不显现所缘之场合”(avibhūtavāra)的说法。即所缘或为帷幕所围，或为草叶等所覆，当人思惟“我已见到那所缘的一半，我将好好地看它”而观看时，于此所缘生起的想，名为色想。应知，于彼生起的思惟等，名为色思惟等。于此，想、思惟、触、受、欲，亦可于同一速行之场合或不同速行之场合中获得；而热恼、寻求、获得，则仅于不同速行之场合中获得。第十经（的义理）是浅显的。第九与第十经（释毕）。

Nānattavaggo paṭhamo.

种种品第一。

2. Dutiyavaggo

2. 第二品

1. Sattadhātusuttavaṇṇanā

1. 七界经释义

95. Dutiyavaggassa paṭhame ābhādhātūti ālokadhātu. Ālokassapi ālokakasiṇe parikammaṃ katvā uppannajjhānassāpīti sahārammaṇassa jhānassa etaṃ nāmaṃ. Subhadhātūti subhakasiṇe uppannajjhānavasena sahārammaṇajjhānameva. Ākāsānañcāyatanameva ākāsānañcāyatanadhātu. Saññāvedayitanirodhova saññāvedayitanirodhadhātu. Iti bhagavā anusandhikusalassa bhikkhuno tattha nisīditvā pañhaṃ pucchitukāmassa okāsaṃ dento desanaṃ niṭṭhāpesi.

95. 第二品第一经中，“光界”(ābhādhātu)即是光明界(ālokadhātu)。此亦为于光明遍处(ālokakasiṇa)作预备修行后生起的、与所缘俱行的禅那之名。“净界”(subhadhātu)即是依于净遍处(subhakasiṇa)生起的、与所缘俱行的禅那。“空无边处”(ākāsānañcāyatana)即是空无边处界。“想受灭”(saññāvedayitanirodha)即是想受灭界。如是，世尊为给予一位善于贯通义理、坐在彼处欲提问的比丘机会，便结束了（纲要的）宣说。

Andhakāraṃ paṭiccāti andhakāro hi ālokena paricchinno, ālokopi andhakārena. Andhakārena hi so pākaṭo hoti. Tasmā ‘‘andhakāraṃ paṭicca paññāyatī’’ti āha. Asubhaṃ paṭiccāti etthāpi eseva nayo. Asubhañhi subhena, subhañca asubhena paricchinnaṃ, asubhe sati subhaṃ paññāyati, tasmā evamāha. Rūpaṃ paṭiccāti rūpāvacarasamāpattiṃ paṭicca. Rūpāvacarasamāpattiyā hi sati ākāsānañcāyatanasamāpatti nāma [Pg.125] hoti rūpasamatikkamo vā, tasmā evamāha. Viññāṇañcāyatanadhātuādīsupi eseva nayo. Nirodhaṃ paṭiccāti catunnaṃ khandhānaṃ paṭisaṅkhāappavattiṃ paṭicca. Khandhanirodhañhi paṭicca nirodhasamāpatti nāma paññāyati, na khandhapavattiṃ, tasmā evamāha. Ettha ca catunnaṃ khandhānaṃ nirodhova nirodhasamāpattīti veditabbo.

“缘于黑暗”：因为黑暗由光明所限定，光明也由黑暗所限定。因为有黑暗，光明才得以显现。因此说“缘于黑暗而被了知”。“缘于不净”：于此，道理也是一样。不净由净所限定，净也由不净所限定；当有不净时，净才被了知，因此这样说。“缘于色”：即缘于色界定。因为当有色界定时，才有名为“空无边处定”者，也就是超越色，因此这样说。识无边处界等也是同样的道理。“缘于灭”：即缘于四名蕴经由审察而不转起。因为缘于诸蕴的止息，才有了知名为“灭尽定”者，而非缘于诸蕴的转起，因此这样说。于此，当知四名蕴的止息即是灭尽定。

Kathaṃ samāpatti pattabbāti kathaṃ samāpattiyo kīdisā samāpattiyo nāma hutvā pattabbāti? Saññāsamāpatti pattabbāti saññāya atthibhāvena saññāsamāpattiyo saññāsamāpattiyo nāma hutvā pattabbā. Saṅkhārāvasesasamāpatti pattabbāti sukhumasaṅkhārānaṃ avasiṭṭhatāya saṅkhārāvasesasamāpatti nāma hutvā pattabbā. Nirodhasamāpatti pattabbāti nirodhova nirodhasamāpatti nirodhasamāpatti nāma hutvā pattabbāti attho. Paṭhamaṃ.

“如何证得等至？”是问：如何是等至？应证得何种名为等至的等至？“应证得想等至”：因为有想的存在，所以应证得名为想等至的等至。“应证得有行残余等至”：因为有微细行的残余，所以应证得名为有行残余等至的等至。“应证得灭尽定”：即四名蕴的灭，此即是灭尽定，应证得此名为灭尽定的等至。此是其义。第一经竟。

2. Sanidānasuttavaṇṇanā

2. 有因缘经释义

96. Dutiye sanidānanti bhāvanapuṃsakametaṃ, sanidāno sapaccayo hutvā uppajjatīti attho. Kāmadhātuṃ, bhikkhave, paṭiccāti ettha kāmavitakkopi kāmadhātu kāmāvacaradhammāpi, visesato sabbākusalampi. Yathāha –

96. 在第二经中，“有因缘”：这是一个中性抽象名词，意思是“有因、有缘而生起”。“诸比丘，缘于欲界”：于此，欲寻(kāmavitakka)是欲界，欲界诸法(kāmāvacaradhammā)也是，特别是所有不善法。正如所说：

‘‘Tattha katamā kāmadhātu? Kāmapaṭisaṃyutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā micchāsaṅkappo, ayaṃ vuccati kāmadhātu. Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātu. Sabbepi akusalā dhammā kāmadhātū’’ti (vibha. 182).

“于此，什么是欲界？与欲相应的寻（takka）、伺（vitakka）、思惟（saṅkappa）、置心（appanā）、专注（byappanā）、心的投入（cetaso abhiniropanā）、邪思惟（micchāsaṅkappa），这称为欲界。下以无间地狱（Avīciniraya）为界，上至他化自在天（Paranimmitavasavattīdeva），在此范围之内，属于此界、包含于此界的蕴、界、处，即色、受、想、行、识，这称为欲界。一切不善法都是欲界。”（《分别论》182）

Ettha sabbasaṅgāhikā asambhinnāti dve kathā honti. Kathaṃ? Kāmadhātuggahaṇena hi byāpādadhātuvihiṃsādhātuyo gahitā hontīti ayaṃ sabbasaṅgāhikā. Tāsaṃ pana dvinnaṃ dhātūnaṃ visuṃ āgatattā sesadhammā kāmadhātūti ayaṃ asambhinnakathā. Ayamidha gahetabbā imaṃ kāmadhātuṃ ārammaṇavasena vā sampayogavasena vā paṭicca kāmasaññā nāma uppajjati. Kāmasaññaṃ [Pg.126] paṭiccāti kāmasaññaṃ pana sampayogavasena vā upanissayavasena vā paṭicca kāmasaṅkappo nāma uppajjati. Iminā nayena sabbapadesu attho veditabbo. Tīhi ṭhānehīti tīhi kāraṇehi. Micchā paṭipajjatīti ayāthāvapaṭipadaṃ aniyyānikapaṭipadaṃ paṭipajjati.

于此有总摄说（sabbasaṅgāhikā）与不混杂说（asambhinnakathā）两种说法。如何？因为通过“欲界”一词，嗔恚界（byāpādadhātu）与恼害界（vihiṃsādhātu）也被摄取了，这是总摄说。但由于那两种界是分别提出的，其余诸法才是欲界，这是不混杂说。此处应取不混杂说。缘于此欲界，或以所缘（ārammaṇa）的方式，或以相应（sampayoga）的方式，生起名为“欲想”（kāmasaññā）者。“缘于欲想”：即缘于欲想，或以相应的方式，或以依止（upanissaya）的方式，生起名为“欲思惟”（kāmasaṅkappa）者。应以此理了知所有文句的意义。“以三处”（tīhi ṭhānehi）即是以三因。“行于邪”（micchā paṭipajjati）即是行于非如实之道（ayāthāvapaṭipada）、非出离之道（aniyyānikapaṭipada）。

Byāpādadhātuṃ, bhikkhaveti ettha byāpādavitakkopi byāpādadhātu byāpādopi. Yathāha –

“诸比丘，嗔恚界”：于此，嗔寻（byāpādavitakka）是嗔恚界，嗔恚本身也是。正如所说：

‘‘Tattha katamā byāpādadhātu? Byāpādapaṭisaṃyutto takko vitakko…pe… ayaṃ vuccati byāpādadhātu. Dasasu āghātavatthūsu cittassa āghāto paṭivirodho kopo pakopo…pe… anattamanatā cittassa, ayaṃ vuccati byāpādadhātū’’ti (vibha. 182).

“于此，什么是嗔恚界？与嗔恚相应的寻（takka）、伺（vitakka）……乃至……这称为嗔恚界。于十种怨恨事（āghātavatthu）中，心的怨恨（āghāta）、敌对（paṭivirodha）、忿怒（kopa）、暴怒（pakopa）……乃至……心的不悦（anattamanatā），这称为嗔恚界。”（《分别论》182）

Imaṃ byāpādadhātuṃ sahajātapaccayādivasena paṭicca byāpādasaññā nāma uppajjati. Sesaṃ purimanayeneva veditabbaṃ.

缘于此嗔恚界，以俱生缘（sahajātapaccaya）等方式，生起名为“嗔恚想”（byāpādasaññā）者。其余应如前述之理了知。

Vihiṃsādhātuṃ, bhikkhaveti ettha vihiṃsāvitakkopi vihiṃsādhātu vihiṃsāpi. Yathāha –

诸比丘，于“恼害界”中，恼害寻（vihiṃsāvitakka）是恼害界，恼害亦是恼害界。正如所说：

‘‘Tattha katamā vihiṃsādhātu? Vihiṃsāpaṭisaṃyutto takko vitakko…pe… ayaṃ vuccati vihiṃsādhātu. Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena vā satte viheṭheti. Yā evarūpā heṭhanā viheṭhanā hiṃsanā vihiṃsanā rosanā parūpaghāto, ayaṃ vuccati vihiṃsādhātū’’ti (vibha. 182).

“于此，什么是恼害界？与恼害相应的思量（takka）、思维（vitakka）……乃至……这称为恼害界。于此，某人用手（pāṇi）、土块（leḍḍu）、棍杖（daṇḍa）、武器（sattha）、绳索（rajju），或以其他任何方式恼害有情。凡是此类逼恼（heṭhanā）、折磨（viheṭhanā）、伤害（hiṃsanā）、残害（vihiṃsanā）、侵扰（rosanā）、伤害他人（parūpaghāto），这称为恼害界。”（《分别论》182）

Imaṃ vihiṃsādhātuṃ sahajātapaccayādivasena paṭicca vihiṃsāsaññā nāma uppajjati. Sesamidhāpi purimanayeneva veditabbaṃ.

缘于此恼害界，以俱生缘（sahajātapaccaya）等方式，生起名为“恼害想”（vihiṃsāsaññā）。于此，其余部分也应如前述之理了知。

Tiṇadāyeti tiṇagahane araññe. Anayabyasananti avuḍḍhiṃ vināsaṃ. Evameva khoti ettha sukkhatiṇadāyo viya ārammaṇaṃ daṭṭhabbaṃ, tiṇukkā viya akusalasaññā, tiṇakaṭṭhanissitā pāṇā viya ime sattā. Yathā sukkhatiṇadāye ṭhapitaṃ tiṇukkaṃ khippaṃ vāyamitvā anibbāpentassa te pāṇā anayabyasanaṃ pāpuṇanti. Evameva ye samaṇā vā brāhmaṇā vā [Pg.127] uppannaṃ akusalasaññaṃ vikkhambhanatadaṅgasamucchedappahānehi nappajahanti, te dukkhaṃ viharanti.

“在草林中”（tiṇadāya）：即在草木丛生的森林里。“不幸与灾祸”（anayabyasana）：即不增长（avuḍḍhi）与毁灭（vināsa）。正是如此，于此，所缘（ārammaṇa）当视为干草丛（sukkhatiṇadāya），不善想（akusalasaññā）如草火炬（tiṇukkā），这些有情如栖息于草木的生物。犹如置于干草丛中的草火炬，若不迅速努力扑灭，那些生物就会遭遇不幸与灾祸。正是如此，任何沙门或婆罗门，对已生起的不善想，不以镇伏断（vikkhambhanappahāna）、彼分断（tadaṅgappahāna）、正断断（samucchedappahāna）等方式舍弃，他们就住在苦中。

Visamagatanti rāgavisamādīni anugataṃ akusalasaññaṃ. Na khippameva pajahatīti vikkhambhanādivasena sīghaṃ nappajahati. Na vinodetīti na nīharati. Na byantīkarotīti bhaṅgamattampi anavasesento na vigatantaṃ karoti. Na anabhāvaṃ gametīti na anuabhāvaṃ gameti. Evaṃ sabbapadesu na – kāro āharitabbo. Pāṭikaṅkhāti pāṭikaṅkhitabbā icchitabbā.

“行于不正”（visamagata）：即随逐贪欲（rāga）等不正而行的不善想。“不速舍”（na khippameva pajahati）：即不以镇伏（vikkhambhana）等方式迅速舍弃。“不驱除”（na vinodeti）：即不移除。“不终结”（na byantīkaroti）：即不使其灭尽，不留丝毫残余。“不使其归于不存在”（na anabhāvaṃ gameti）：即不将其消灭。如是，所有文句都应加上“不”字。“可预期”（pāṭikaṅkhā）：即可预期、可期望。

Nekkhammadhātuṃ, bhikkhaveti ettha nekkhammavitakkopi nekkhammadhātu sabbepi kusalā dhammā. Yathāha –

诸比丘，于“出离界”中，出离寻（nekkhammavitakka）是出离界，一切善法亦是出离界。正如所说：

‘‘Tattha katamā nekkhammadhātu? Nekkhammapaṭisaṃyutto takko vitakko…pe… sammāsaṅkappo, ayaṃ vuccati nekkhammadhātū’’ti (vibha. 182).

“于此，何为出离界？与出离相应的思、思择……乃至……正思惟，此谓出离界。”（《分别论》182）

Idhāpi duvidhā kathā. Nekkhammadhātuggahaṇena hi itarāpi dve dhātuyo gahaṇaṃ gacchanti kusaladhammapariyāpannattā, ayaṃ sabbasaṅgāhikā. Tā pana dhātuyo visuṃ dīpetabbāti tā ṭhapetvā sesā sabbakusalā nekkhammadhātūti ayaṃ asambhinnā. Imaṃ nekkhammadhātuṃ sahajātādipaccayavasena paṭicca nekkhammasaññā nāma uppajjati. Saññādīni paṭicca vitakkādayo yathānurūpaṃ.

于此亦有二说。以“出离界”一词，其余二界亦因含摄于善法中而被把握，此为总摄说。然彼诸界应分别阐明，是故，置彼等于一旁，其余一切善法为出离界，此为不混杂说。缘此出离界，以俱生等缘之力，名为“出离想”者生起。缘于想等，思择等亦随其相应之缘而生起。

Abyāpādadhātuṃ, bhikkhaveti ettha abyāpādavitakkopi abyāpādadhātu abyāpādopi. Yathāha –

于“诸比丘，无瞋界”此句中，无瞋思择是无瞋界，无瞋本身亦是无瞋界。如所说：

‘‘Tattha katamā abyāpādadhātu? Abyāpādapaṭisaṃyutto takko…pe… ayaṃ vuccati abyāpādadhātu. Yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti, ayaṃ vuccati abyāpādadhātū’’ti (vibha. 182).

“于此，何为无瞋界？与无瞋相应的思……乃至……此谓无瞋界。于诸有情中，所有慈、慈爱、慈爱性、慈心解脱，此谓无瞋界。”（《分别论》182）

Imaṃ abyāpādadhātuṃ paṭicca vuttanayeneva abyāpādasaññā nāma uppajjati.

缘此无瞋界，依已说之理，名为“无瞋想”者生起。

Avihiṃsādhātuṃ, bhikkhaveti etthāpi avihiṃsāvitakkopi avihiṃsādhātu karuṇāpi. Yathāha –

于“诸比丘，无害界”此句中，无害思择是无害界，悲心亦是无害界。如所说：

‘‘Tattha [Pg.128] katamā avihiṃsādhātu? Avihiṃsāpaṭisaṃyutto takko…pe… ayaṃ vuccati avihiṃsādhātu. Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti, ayaṃ vuccati avihiṃsādhātū’’ti (vibha. 182).

“于此，何为无害界？与无害相应的思……乃至……此谓无害界。于诸有情中，所有悲、悲悯、悲悯性、悲心解脱，此谓无害界。”（《分别论》182）

Imaṃ avihiṃsādhātuṃ paṭicca vuttanayeneva avihiṃsāsaññā nāma uppajjati. Sesaṃ sabbattha vuttānusāreneva veditabbaṃ. Dutiyaṃ.

缘此无害界，依已说之理，名为“无害想”者生起。其余一切，皆应依已说之法类推而知。第二经释义竟。

3. Giñjakāvasathasuttavaṇṇanā

3. 砖屋经释义

97. Tatiye dhātuṃ, bhikkhaveti ito paṭṭhāya ajjhāsayaṃ dhātūti dīpeti. Uppajjati saññāti ajjhāsayaṃ paṭicca saññā uppajjati, diṭṭhi uppajjati, vitakko uppajjatīti. Idhāpi ‘‘kaccāno pañhaṃ pucchissatī’’ti tassa okāsadānatthaṃ ettāvatāva desanaṃ niṭṭhāpesi. Asammāsambuddhesūti chasu satthāresu. Sammāsambuddhāti mayamasma sammāsambuddhāti. Kiṃ paṭicca paññāyatīti kismiṃ sati hotīti? Satthārānaṃ uppannaṃ diṭṭhiṃ pucchati. Asammāsambuddhesu tesu sammāsambuddhā eteti evaṃ uppannaṃ titthiyasāvakānampi diṭṭhiṃ pucchatiyeva.

97. 第三经中，（世尊）从“诸比丘，界”开始，开示“意向即是界”。“想生起”，即是缘于意向而想生起，见生起，寻生起。于此，（世尊）亦因“迦旃延将要提问”，为予其机会，便仅说到此处而结束说法。“于非正等觉者”，是指于六师。所谓“正等觉者”，是指（他们自称）“我等是正等觉者”。“缘何而可知？”意即“于何者存在时，此见会生起？”此是问于诸师中生起的见，亦是问于外道弟子中生起的见，即认为“彼等非正等觉者是正等觉者”。

Idāni yasmā tesaṃ avijjādhātuṃ paṭicca sā diṭṭhi hoti, avijjādhātu ca nāma mahatī dhātu, tasmā mahatiṃ dhātuṃ paṭicca tassā uppattiṃ dīpento mahatī kho esātiādimāha. Hīnaṃ, kaccāna, dhātuṃ paṭiccāti hīnaṃ ajjhāsayaṃ paṭicca. Paṇidhīti cittaṭṭhapanaṃ. Sā panesā itthibhāvaṃ vā makkaṭāditiracchānabhāvaṃ vā patthentassa uppajjati. Hīno puggaloti yassete hīnā dhammā uppajjanti, sabbo so puggalopi hīno nāma. Hīnā vācāti yā tassa vācā, sāpi hīnā. Hīnaṃ ācikkhatīti so ācikkhantopi hīnameva ācikkhati, desentopi hīnameva desetīti sabbapadāni yojetabbāni. Upapattīti dve upapattiyo paṭilābho ca nibbatti ca. Nibbatti hīnakulādivasena veditabbā, paṭilābho cittuppādakkhaṇe hīnattikavasena. Kathaṃ? Tassa hi pañcasu nīcakulesu uppajjanato hīnā nibbatti, vessasuddakulesu uppajjanato majjhimā, khattiyabrāhmaṇakulesu uppajjanato paṇītā. Dvādasākusalacittuppādānaṃ pana paṭilābhato [Pg.129] hīno paṭilābho, tebhūmakadhammānaṃ paṭilābhato majjhimo, navalokuttaradhammānaṃ paṭilābhato paṇīto. Imasmiṃ pana ṭhāne nibbattiyeva adhippetāti. Tatiyaṃ.

现在，因为他们的那种见解是缘于无明界而生起，而无明界是一大界，因此，为开示其生起是缘于大界，世尊才说了“此乃大界”等语。迦旃延，“缘于下劣界”是指缘于下劣的意向。“愿求”即是心的确立。此愿求在希求成为女人或猴子等旁生者身上生起。“下劣的人”，即是那些生起这些下劣法的人，所有这样的人都名为“下劣”。“下劣的语言”，即是他的语言，那也是下劣的。“宣说下劣”，即是他宣说时也只宣说下劣法，教导时也只教导下劣法，所有词句都应如此结合理解。生起有两种：获得与出生。出生应依低贱家族等来理解，而获得则应依心生起刹那的下劣三法组来理解。如何理解？因为生于五种低贱家族，其出生是下劣的；生于吠舍或首陀罗家族，是中等的；生于刹帝利或婆罗门家族，是殊胜的。此外，获得十二不善心生起是下劣的获得；获得三地诸法是中等的获得；获得九种出世间法是殊胜的获得。然而，在此处，（世尊的）意趣仅是出生。第三经。

4. Hīnādhimuttikasuttavaṇṇanā

4. 低劣意乐经释义

98. Catutthe saṃsandantīti ekato honti. Samentīti samāgacchanti, nirantarā honti. Hīnādhimuttikāti hīnajjhāsayā. Kalyāṇādhimuttikāti kalyāṇajjhāsayā. Catutthaṃ.

98. 第四，“他们聚合”，意即他们聚集在一起。“他们相应”，意即他们会合，变得没有间隙。有低劣意乐者，即有低劣意向者。有良善意乐者，即有良善意向者。第四。

5. Caṅkamasuttavaṇṇanā

5. 经行经释义

99. Pañcame passatha noti passatha nu. Sabbe kho eteti sāriputtatthero bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.189) mahāpaññesu etadagge ṭhapito. Iti naṃ ‘‘khandhantaraṃ dhātvantaraṃ āyatanantaraṃ satipaṭṭhānabodhipakkhiyadhammantaraṃ tilakkhaṇāhataṃ gambhīraṃ pañhaṃ pucchissāmā’’ti mahāpaññāva parivārenti. Sopi tesaṃ pathaviṃ pattharento viya sinerupādato vālikaṃ uddharanto viya cakkavāḷapabbataṃ bhindanto viya sineruṃ ukkhipanto viya ākāsaṃ vitthārento viya candimasūriye uṭṭhāpento viya ca pucchitapucchitaṃ katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū mahāpaññā’’ti.

99. 第五，（经文中的）“passatha no”意即“passatha nu”（你们看见吗？）。至于“所有这些人”一句，是说舍利弗长老被世尊置于大智慧者之首，（世尊说：）“诸比丘，我声闻比丘中，大智慧第一者，即是舍利弗。”因此，（比丘们）心想：“我们要向他请教关于蕴、界、处、念处、菩提分法之分别，以及为三相所摄的甚深问题。”于是，唯有大智慧者们围绕着他。而他，也犹如铺开大地、从须弥山脚下取出沙粒、劈开轮围山、举起须弥山、扩展虚空、升起日月一般，对所问的每一个问题都加以解说。因此经中说：“诸比丘，所有这些比丘都是大智慧者。”

Mahāmoggallānopi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti iddhimantesu etadagge ṭhapito. Iti naṃ ‘‘parikammaṃ ānisaṃsaṃ adhiṭṭhānaṃ vikubbanaṃ pucchissāmā’’ti iddhimantova parivārenti. Sopi tesaṃ vuttanayeneva pucchitapucchitaṃ katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū mahiddhikā’’ti.

大目犍连也被世尊置于神通第一者之首，（世尊说：）“诸比丘，我声闻比丘中，神通第一者，即是大目犍连。”因此，（比丘们）心想：“我们要向他请教关于（神通的）准备、利益、决意与变化之事。”于是，唯有神通者们围绕着他。他也以上述同样的方式，对所问的每一个问题都加以解说。因此经中说：“诸比丘，所有这些比丘都具大神通。”

Mahākassapopi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti dhutavādesu etadagge ṭhapito. Iti naṃ ‘‘dhutaṅgaparihāraṃ ānisaṃsaṃ samodhānaṃ adhiṭṭhānaṃ bhedaṃ pucchissāmā’’ti dhutavādāva parivārenti. Sopi tesaṃ tatheva pucchitapucchitaṃ byākaroti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū dhutavādā’’ti.

大迦叶也被世尊置于说头陀者之首，（世尊说：）“诸比丘，我声闻比丘中，说头陀第一者，即是大迦叶。”因此，（比丘们）心想：“我们要向他请教关于头陀支的行持、利益、总摄、决意与差别等问题。”于是，唯有说头陀者们围绕着他。他也同样地对所问的每一个问题都加以解说。因此经中说：“诸比丘，所有这些比丘都是说头陀者。”

Anuruddhattheropi [Pg.130] bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ anuruddho’’ti (a. ni. 1.192) dibbacakkhukesu etadagge ṭhapito. Iti naṃ ‘‘dibbacakkhussa parikammaṃ ānisaṃsaṃ upakkilesaṃ pucchissāmā’’ti dibbacakkhukāva parivārenti. Sopi tesaṃ tatheva pucchitapucchitaṃ katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū dibbacakkhukā’’ti.

阿那律长老亦被世尊于天眼者中立为第一，说：“诸比丘，我声闻比丘中，天眼第一者，即是阿那律。”是故，“我等将问天眼之准备、功德与杂染”，唯具天眼者围绕于他。他亦如是为彼等解说所问之种种问题。是故说：“诸比丘，此等比丘皆具天眼。”

Puṇṇattheropi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto’’ti (a. ni. 1.196) dhammakathikesu etadagge ṭhapito. Iti naṃ ‘‘dhammakathāya saṅkhepavitthāragambhīruttānavicitrakathādīsu taṃ taṃ ākāraṃ pucchissāmā’’ti dhammakathikāva parivārenti. Sopi tesaṃ ‘‘āvuso, dhammakathikena nāma ādito parisaṃ vaṇṇetuṃ vaṭṭati, majjhe suññataṃ pakāsetuṃ, ante catusaccavasena kūṭaṃ gaṇhitu’’nti evaṃ taṃ taṃ dhammakathānayaṃ ācikkhati. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū dhammakathikā’’ti.

富楼那长老亦被世尊于说法者中立为第一，说：“诸比丘，我声闻比丘中，说法第一者，即是富楼那·满慈子。”是故，“我等将请教说法中简、广、深、显、杂等种种方式”，唯说法者围绕于他。他亦为彼等开示种种说法之法：“贤友，说法者，初当赞叹会众，中当开示空性，后当以四圣谛作结。”是故说：“诸比丘，此等比丘皆是说法者。”

Upālittheropi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.228) vinayadharesu etadagge ṭhapito. Iti naṃ ‘‘garukalahukaṃ satekicchaatekicchaṃ āpattānāpattiṃ pucchissāmā’’ti vinayadharāva parivārenti. Sopi tesaṃ pucchitapucchitaṃ tatheva katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū vinayadharā’’ti.

优波离长老亦被世尊于持律者中立为第一，说：“诸比丘，我声闻比丘中，持律第一者，即是优波离。”是故，“我等将请教重罪与轻罪、可治与不可治、犯与不犯”，唯持律者围绕于他。他亦如是为彼等解说所问之种种问题。是故说：“诸比丘，此等比丘皆是持律者。”

Ānandattheropi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando’’ti (a. ni. 1.223) bahussutesu etadagge ṭhapito. Iti naṃ ‘‘dasavidhaṃ byañjanabuddhiṃ aṭṭhuppattiṃ anusandhiṃ pubbāparaṃ pucchissāmā’’ti bahussutāva parivārenti. Sopi tesaṃ ‘‘idaṃ evaṃ vattabbaṃ, idaṃ evaṃ gahetabba’’nti sabbaṃ katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū bahussutā’’ti.

阿难长老亦被世尊置于多闻第一，（世尊说：）“诸比丘，我声闻比丘中，多闻第一者，即是阿难。”因此，唯有多闻者围绕着他，想道：“我们当请教十种文句智、事缘、前后连贯及次第。”他亦为彼等解说一切：“此当如是说，此当如是取。”是故说言：“诸比丘，此等比丘皆是多闻者。”

Devadatto pana pāpiccho icchāpakato, tena naṃ ‘‘kulasaṅgaṇhanaparihāraṃ nānappakārakaṃ kohaññataṃ pucchissāmā’’ti pāpicchāva parivārenti. Sopi tesaṃ taṃ taṃ niyāmaṃ ācikkhati. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū pāpicchā’’ti.

提婆达多则有恶欲，为欲望所制伏。因此，唯有恶欲者围绕着他，想道：“我们当请教种种笼络信众、欺瞒诈骗之法。”他亦为彼等说明其道。是故说言：“诸比丘，此等比丘皆有恶欲。”

Kasmā [Pg.131] panete avidūre caṅkamiṃsūti. ‘‘Devadatto satthari paduṭṭhacitto anatthampi kātuṃ upakkameyyā’’ti ārakkhaggahaṇatthaṃ. Atha devadatto kasmā caṅkamīti? ‘‘Akārako ayaṃ, yadi kārako bhaveyya, na idha āgaccheyyā’’ti attano katadosapaṭicchādanatthaṃ. Kiṃ pana devadatto bhagavato anatthaṃ kātuṃ samattho, bhagavato vā ārakkhakiccaṃ atthīti? Natthi. Tena vuttaṃ ‘‘aṭṭhānametaṃ, ānanda, anavakāso, yaṃ tathāgato parūpakkamena parinibbāyeyyā’’ti (cūḷava. 341). Bhikkhū pana satthari gāravena āgatā. Teneva bhagavā evaṃ vatvā ‘‘vissajjehi, ānanda, bhikkhusaṅgha’’nti vissajjāpesi. Pañcamaṃ.

然则，彼等为何在不远处经行？是为守护，（因想：）“提婆达多于导师心怀恶念，或将企图加害。”那么，提婆达多又为何经行？是为掩饰己过，（令人以为：）“此人非作恶者，若为作恶者，则不来此处。”然则，提婆达多能加害世尊吗？或世尊需要守护吗？否。是故说言：“阿难，此事无有是处，无此可能，如来因他人之谋害而般涅槃。”然诸比丘实因于导师之敬爱而来。正因如此，世尊如是说后，便令其解散：“阿难，遣散比丘僧团。”第五竟。

6. Sagāthāsuttavaṇṇanā

6. 有偈经释义

100. Chaṭṭhe gūtho gūthena saṃsandati sametīti samuddantare janapadantare cakkavāḷantare ṭhitopi vaṇṇenapi gandhenapi rasenapi nānattaṃ anupagacchanto saṃsandati sameti, ekasadisova hoti nirantaro. Sesesupi eseva nayo. Ayaṃ pana aniṭṭhaupamā hīnajjhāsayānaṃ hīnaajjhāsayassa sarikkhabhāvadassanatthaṃ āhaṭā, khīrādivisiṭṭhopamā kalyāṇajjhāsayānaṃ ajjhāsayassa sarikkhabhāvadassanatthaṃ.

100. 第六经中，“粪与粪相混、相合”者，谓纵在异海、异国、异世界，其颜色、气味、味道亦不至于有异，而是相混、相合，变得完全相同、毫无差异。于其余尿、唾等亦是此理。又，引此不可喜之譬喻，是为向低劣意向者显示其意向的相似性；引牛奶等殊胜譬喻，是为向贤善意向者显示其意向的相似性。

Saṃsaggāti dassanasavanasaṃsaggādivatthukena taṇhāsnehena. Vanatho jātoti kilesavanaṃ jātaṃ. Asaṃsaggena chijjatīti ekato ṭhānanisajjādīni akarontassa asaṃsaggena adassanena chijjati. Sādhujīvīti parisuddhajīvitaṃ jīvamāno. Sahāvaseti sahavāsaṃ vaseyya. Chaṭṭhaṃ.

“由交际”者，谓以见、闻等交际为事，由贪爱之黏着。“林已生”者，谓烦恼林已生。“由不交际而断”者，谓不共同行住坐卧等，由不交际、不染着而断。“善活者”，谓过着清净生活之人。“共住”者，谓应共同居住。第六经。

7. Assaddhasaṃsandanasuttavaṇṇanā

7. 无信相应经释义

101. Sattame assaddhā assaddhehītiādīsu buddhe vā dhamme vā saṅghe vā saddhāvirahitā nirojā nirasā puggalā samuddassa orimatīre ṭhitā pārimatīrepi ṭhitehi assaddhehi saddhiṃ tāya assaddhatāya ekasadisā nirantarā honti. Tathā ahirikā bhinnamariyādā alajjipuggalā ahirikehi, anottappino pāpakiriyāya abhāyamānā anottappīhi, appassutā sutavirahitā appassutehi, kusītā ālasiyapuggalā [Pg.132] kusītehi, muṭṭhassatino bhattanikkhittakākamaṃsanikkhittasiṅgālasadisā muṭṭhassatīhi, duppaññā khandhādiparicchedikāya paññāya abhāvena nippaññā tādiseheva duppaññehi, saddhāsampannā cetiyavandanādikiccapasutā saddhehi, hirimanā lajjipuggalā hirimanehi, ottappino pāpabhīrukā ottappīhi, bahussutā sutadharā āgamadharā tantipālakā vaṃsānurakkhakā bahussutehi, āraddhavīriyā paripuṇṇaparakkamā āraddhavīriyehi, upaṭṭhitassatī sabbakiccapariggāhikāya satiyā samannāgatā upaṭṭhitassatīhi, paññavanto mahāpaññehi vajirūpamañāṇehi paññavantehi saddhiṃ dūre ṭhitāpi tāya paññāsampattiyā saṃsandanti samenti. Sattamaṃ.

101. 第七经中，于“无信者与无信者”等句，是指于佛、法、僧伽无信，无有滋养、无有法味之人，犹如立于大海此岸者，与立于彼岸的无信者，因其无信而同类无别。同样地，无惭者（毁坏惭之界限的无耻之人）与无惭者；无愧者（于作恶不惧之人）与无愧者；寡闻者（无有听闻之人）与寡闻者；懈怠者（懒惰之人）与懈怠者；失念者（如弃食之乌鸦、弃肉之豺狼）与失念者；劣慧者（因无分别蕴等之智慧而无慧之人）与劣慧者，皆是同类无别。而具信者（勤于礼敬佛塔等事之人）与具信者；有惭者（知耻之人）与有惭者；有愧者（畏惧罪恶之人）与有愧者；多闻者（受持所闻、传承圣教、守护传统、护持圣者家系之人）与多闻者；精进者（具足勤勉之人）与精进者；具念者（具足能总摄一切要务之念者）与具念者；具慧者，与具大智慧、金刚智的具慧者，即使身处远处，亦因其智慧成就而相应和合。第七经竟。

8-12. Assaddhamūlakasuttādivaṇṇanā

8-12. 八至十二．无信为本经等释义

102-106. Aṭṭhamādīni teyeva assaddhādidhamme tikavasena katvā desitāni. Tattha aṭṭhame assaddhādimūlakā kaṇhapakkhasukkapakkhavasena pañca tikā vuttā, navame ahirikamūlakā cattāro. Dasame anottappamūlakā tayo, ekādasame appassutamūlakā dve, dvādasame kusītamūlako eko tiko vuttoti sabbepi pañcasu suttantesu pannarasa tikā honti. Pannarasa cete suttantātipi vadanti. Ayaṃ tikapeyyālo nāma. Aṭṭhamādīni.

102-106. 一〇二至一〇六．第八经等五部经，是世尊将无信等法，以三法组的方式而说示。其中，第八经中，以无信等为本，依黑分与白分，说示了五组三法；第九经中，以无惭为本，说示了四组；第十经中，以无愧为本，说示了三组；第十一经中，以寡闻为本，说示了二组；第十二经中，以懈怠为本，说示了一组三法。如是，于五部经中，总共有十五组三法。亦有诸师说此十五（三法组）为十五部经。此即名为“三法总集”。第八等经竟。

Dutiyo vaggo.

第二品

3. Kammapathavaggo

3. 业道品

1-2. Asamāhitasuttādivaṇṇanā

1-2. 一至二．不定经等释义

107-108. Ito paresu paṭhamaṃ assaddhādipañcakavasena vuttaṃ, tathā dutiyaṃ. Paṭhame pana asamāhitapadaṃ catutthaṃ, dutiye dussīlapadaṃ. Evaṃ vuccamāne bujjhanakapuggalānaṃ ajjhāsayena hi etāni vuttāni. Ettha asamāhitāti upacārappanāsamādhirahitā. Dussīlāti nissīlā. Paṭhamadutiyāni.

107-108. 在此品之后，世尊依无信等五法而说第一经，第二经亦然。于第一经中，“无定”为第四个词；于第二经中，“恶戒”为第四个词。世尊如此宣说此等诸经，实是随顺能觉悟之人(puggala)的意乐。于此，“无定”(asamāhita)即无近行定与安止定者；“恶戒”(dussīla)即无戒者。此是第一经与第二经。

3-5. Pañcasikkhāpadasuttādivaṇṇanā

3-5. 五学处经等释义

109-111. Tatiyaṃ [Pg.133] pañcakammapathavasena bujjhanakānaṃ ajjhāsayavasena vuttaṃ, catutthaṃ sattakammapathavasena, pañcamaṃ dasakammapathavasena. Tattha tatiye surāmerayamajjappamādaṭṭhāyinoti surāmerayasaṅkhātaṃ majjaṃ yāya pamādacetanāya pivanti, sā ‘‘surāmerayamajjappamādo’’ti vuccati, tasmiṃ tiṭṭhantīti surāmerayamajjappamādaṭṭhāyino. Ayaṃ tāvettha asādhāraṇapadassa attho.

109-111. 世尊随顺能觉悟之人(puggala)的意乐，依五业道而说第三经，依七业道而说第四经，依十业道而说第五经。于此，在第三经中，关于“耽于酒、迷醉、放逸者”(surāmerayamajjappamādaṭṭhāyino)：他们以放逸之思饮用名为“酒”(surā)与“迷醉酒”(meraya)的麻醉品，该（思）被称为“酒、迷醉、放逸”(surāmerayamajjappamāda)；他们安住于此，故称“耽于酒、迷醉、放逸者”。这即是此处不共之词的含义。

Pañcame pāṇaṃ atipātentīti pāṇātipātino, pāṇaghātikāti attho. Adinnaṃ ādiyantīti adinnādāyino, parassahārinoti attho. Vatthukāmesu kilesakāmena micchā carantīti kāmesumicchācārino. Musā vadantīti musāvādino, paresaṃ atthabhañjakaṃ tucchaṃ alikaṃ vācaṃ bhāsitāroti attho. Pisuṇā vācā etesanti pisuṇavācā. Mammacchedikā pharusā vācā etesanti pharusavācā. Samphaṃ niratthakaṃ vacanaṃ palapantīti samphappalāpino. Abhijjhāyantīti abhijjhāluno, parabhaṇḍe lubbhanasīlāti attho. Byāpannaṃ pūtibhūtaṃ cittametesanti byāpannacittā. Micchā pāpikā viññugarahitā etesaṃ diṭṭhīti micchādiṭṭhikā, kammapathapariyāpannāya ‘‘natthi dinna’’ntiādivatthukāya micchattapariyāpannāya aniyyānikadiṭṭhiyā samannāgatāti attho. Sammā sobhanā viññupasatthā etesaṃ diṭṭhīti sammādiṭṭhikā, kammapathapariyāpannāya ‘‘atthi dinna’’ntiādikāya kammassakatadiṭṭhiyā sammattapariyāpannāya maggadiṭṭhiyā ca samannāgatāti attho. Idaṃ tāvettha anuttānānaṃ padānaṃ padavaṇṇanāmattaṃ.

在第五（经）中，杀害生命，故为杀生者；义为杀害生命之人。拿取不予之物，故为不与取者；义为盗取他人之物者。于诸欲事，以烦恼欲行于邪，故为欲邪行者。说虚妄语，故为妄语者；义为说破坏他人利益、空洞不实之语者。彼等有离间语，故为离间语者。彼等有伤人要害、粗恶之语，故为粗恶语者。说无益无义之语，故为绮语者。贪求，故为贪婪者；义为性好贪著他人财物。彼等有已坏、已腐之心，故为有瞋恚心者。彼等有错误、邪恶、为智者所呵责之见，故为邪见者；义为具足与业道相关、以“无有布施”等为事、属于邪性范畴、不能导向出离的邪见。彼等有正确、美好、为智者所赞叹之见，故为正见者；义为具足与业道相关、以“有布施”等为基础的业果正见，以及属于正性范畴的道正见。以上仅为对此处不显明诸词的词语释义。

Yo pana tesaṃ pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇavācā pharusavācā samphappalāpo abhijjhā byāpādo micchādiṭṭhīti kaṇhapakkhe dasavidho attho hoti. Tattha pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. So guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya[Pg.134], payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo.

然而，就彼等而言，于黑分有十种义，即：杀生、不与取、欲邪行、妄语、离间语、粗恶语、绮语、贪欲、瞋恚、邪见。于此，断除生命为“杀生”，亦即所谓的“杀生命”、“害生命”。此中，所谓“生命”(pāṇa)，依世俗言说为有情，依胜义则为命根。若对有情作有情想，生起能断除其命根之加行的杀害思，此思经由身门或语门之一发动，即为杀生。此杀生，于无德行的畜生等有情中，对小生命则罪轻，对大身体则罪重。何以故？因加行重大故；即便加行相等，也因对象重大故。于有德行的人等中，对德行少者罪轻，对德行大者罪重。若身体与德行相等，则依烦恼与加行的柔和而罪轻，依其猛利而罪重，当如是了知。

Tassa pañca sambhārā honti – pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti. Cha payogā sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. Imasmiṃ panatthe vitthāriyamāne atippapañco hoti, tasmā taṃ na vitthārayāma, aññañca evarūpaṃ. Atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ (pārā. aṭṭha. 172) oloketvā gahetabbo.

此杀生有五种构成要素：有情、有情想、杀心、加行、彼因此而死。其加行有六种：亲手、教唆、投掷、设置、咒术、神通。若于此义广为分别，则过于繁琐，故我等不广说之，其他此类亦然。有欲知者，当查阅律藏义注《普端严》(Samantapāsādikā)而得知。

Adinnassa ādānaṃ adinnādānaṃ, parassaharaṇaṃ theyyaṃ corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo hoti. Tasmiṃ pana parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ, taṃ taṃ guṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ.

取未予者为不与取，此即是说，盗取他人之物、偷盗、窃取。于此，“未予”指他人所拥有的财物，其物主可随意处置而不会受罚或遭谴责。对于此他人拥有的财物，具“此为他人所有”之想，能发起盗取彼物之加行的偷盗思，即为不与取。于低劣的他人之物，其过失小；于殊胜的，则过失大。为何？因事之殊胜故。当事相等时，于具德增上者之所有物，过失大；缘于彼彼具德增上者，于彼彼德劣者之所有物，过失小。

Tassa pañca sambhārā honti – parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. Cha payogā sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ avahārānaṃ vasena pavattāti ayamettha saṅkhepo, vitthāro pana samantapāsādikāyaṃ (pārā. aṭṭha. 92) vutto.

此不与取有五种构成要素：他人之物、有他人所有想、偷盗心、加行、以及由此而拿取。有六种加行：亲手盗（sāhatthika）等。彼等又依情况，通过欺诈取、强取、暗取、谋划取、伪记取等这些拿取方式而发生。于此，此为简说，其详尽解说已由我于《普端严》（Samantapāsādikā, pārā. aṭṭha. 92）中述说。

Kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro. Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā [Pg.135] gottarakkhitā dhammarakkhitā sārakkhā saparidaṇḍāti māturakkhitādayo dasa, dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhatacumbaṭā dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā muhuttikāti etā dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā. Idaṃ agamanīyaṭṭhānaṃ nāma. So panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanappayogo, maggenamaggapaṭipattiadhivāsananti. Eko payogo sāhatthiko eva.

于邪淫（kāmesumicchācāra）中，“于欲”（kāmesu）指于淫行。“邪行”（micchācāra）指全然应受谴责的卑劣行为。就其特征而言，邪淫是怀着不如法之想，由身门发起、侵犯不应行处（agamanīyaṭṭhāna）的思。其中，对男子而言，不应行处是指二十种女子：受母亲守护的、受父亲守护的、受父母守护的、受兄弟守护的、受姐妹守护的、受亲属守护的、受同族守护的、受法守护的、有守护者的、会遭惩罚的，此为十种；以及用钱买来的、自愿共住的、为财物共住的、为衣物共住的、行水仪式结合的、由奴役解脱而为妻的、既是女奴又是妻子的、既是雇工又是妻子的、战争中俘虏来的、暂时的妻子，此为十种。又，对女子而言，于有守护者、会遭惩罚此二者，以及用钱买来等后十种，对此十二种女子，其夫主之外的男子，即为不应行处。此邪行，若于不应行处而对方无戒等功德，则罪过轻；若具足戒等功德，则罪过重。其成业事有四：不应行之事，于彼有行淫之心，发起行淫之加行，以及容受道与道之接触。其加行仅有一种，即亲自行使。

Musāti visaṃvādanapurekkhārassa atthabhañjanako vacīpayogo kāyappayogo vā, visaṃvādanādhippāyena panassa paravisaṃvādanakāyavacīpayogasamuṭṭhāpikā cetanā, musāvādo. Aparo nayo – musāti abhūtaṃ atacchaṃ vatthu. Vādoti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Api ca gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthītiādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana ‘‘diṭṭha’’ntiādinā nayena vadantānaṃ mahāsāvajjo. Tassa cattāro sambhārā honti – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. Eko payogo sāhatthikova. So kāyena vā kāyapaṭibaddhena vā vācāya vā paravisaṃvādakakiriyākaraṇe daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyāsamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati.

妄语（musā）是具欺骗意图、毁坏利益的语行为或身行为；又，妄语（musāvāda）是以欺骗为意乐，能发起欺骗他人之身、语行为的思。另一说：妄（musā）是不实、不真的事（vatthu），语（vāda）是将其作为真实、确实之事告知他人。从特征上说，妄语是欲将不实之事作为真实之事告知他人者，所生起的能成就如此告知的思。此妄语所毁坏的利益，若小，则过失轻；若大，则过失重。再者，对在家人而言，因不愿施与自己的所有物而说“没有”等，过失轻；作为证人，为毁坏他人利益而说妄语，则过失重。对出家人而言，即便只得到少许油或酥油，若出于戏笑意乐而夸大其词说：“我想今天村里的油多得像河一样流淌”，过失轻；但若未见而言“已见”等，则过失重。它有四个组成部分：不实之事，欺骗之心，相应的努力，以及对方理解其意。其加行仅有一种，即亲身力行。此（加行）应被理解为：通过身体、身体的附属物或言语，作出欺骗他人的行为。若通过此行为，对方理解了其意，则在此行为生起之思的刹那，即为妄语之业所系缚。

Pisuṇavācātiādīsu yāya vācāya, yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca suññabhāvaṃ karoti, sā pisuṇavācā[Pg.136]. Yāya pana attānampi parampi pharusaṃ karoti, yā vācā sayampi pharusā, neva kaṇṇasukhā na hadayaṅgamā, ayaṃ pharusavācā. Yena pana samphaṃ palapati niratthakaṃ, so samphappalāpo. Tesaṃ mūlabhūtā cetanāpi pisuṇavācādināmameva labhati. Sā eva ca idha adhippetāti.

于离间语(pisuṇavācā)等中：凡以言语对某人说时，能于听者心中造成对自己喜爱、对他人疏离，此即离间语。凡言语能令自他粗恶，其言语本身亦粗暴，既不悦耳，亦不入心，此即粗恶语(pharusavācā)。凡言说无益、无义之语，此即绮语(samphappalāpo)。作为此等（语业）之根本的思(cetanā)，亦得名为离间语等。于此，所指的正是此思。

Tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya, attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā. Sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā cattāro sambhārā – bhinditabbo paro, iti ime nānā bhavissanti, vinā bhavissantīti bhedapurekkhāratā, iti ahaṃ piyo bhavissāmi vissāsikoti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti.

其中，离间语(pisuṇavācā)是心怀染污者，为离间他人或为求自己被喜爱，而发起能引生身语加行之思。所离间之人，若德行少，则罪过轻；若德行大，则罪过重。其有四种构成要素：有可离间之人；有“他们将分裂、离散”的离间意图，或有“我将因此被喜爱、被信任”的欲求；为之而作的努力；以及对方理解其意。

Parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusacetanā pharusavācā. Tassā āvibhāvatthamidaṃ vatthu – eko kira dārako mātu vacanaṃ anādiyitvā araññaṃ gacchati. Mātā taṃ nivattetuṃ asakkontī, ‘‘caṇḍā taṃ mahiṃsī anubandhatū’’ti akkosi. Athassa tatheva araññe mahiṃsī uṭṭhāsi. Dārako, ‘‘yaṃ mama mātā mukhena kathesi, taṃ mā hotu, yaṃ cittena cintesi, taṃ hotū’’ti saccakiriyaṃ akāsi. Mahiṃsī tattheva baddhā viya aṭṭhāsi. Evaṃ mammacchedakopi payogo cittasaṇhatāya pharusavācā na hoti. Mātāpitaro hi kadāci puttake evaṃ vadanti – ‘‘corā vo khaṇḍākhaṇḍikaṃ karontū’’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti – ‘‘kiṃ ime ahirikā anottappino caranti, niddhamatha ne’’ti. Atha ca nesaṃ āgamādhigamasampattiṃ icchanti. Yathā ca cittasaṇhatāya pharusavācā na hoti, evaṃ vacanasaṇhatāya apharusavācāpi na hoti. Na hi mārāpetukāmassa ‘‘imaṃ sukhaṃ sayāpethā’’ti vacanaṃ apharusavācā hoti. Cittapharusatāya panesā pharusavācāva. Sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro, kupitacittaṃ, akkosanāti.

能引生刺痛他人要害之身语行为的纯粹粗暴思，即是粗恶语。为阐明此义，当知如下一事：据说有个男孩不听母亲的话，要去森林。母亲无法劝阻他，便咒骂道：“愿凶猛的母水牛追你！”于是，在森林里，一头母水牛真的就出现了。男孩行真实语道：“愿我母亲口中所说的不实现，心中所想的实现！”母水牛便像被绑住一样，当场站住不动了。如此，即使是刺伤要害的行为，若心柔和，也不成为粗恶语。诚然，父母有时会对子女这样说：“愿盗贼把你们碎尸万段！”但他们连一片莲叶落在子女身上都不愿。阿阇梨与戒师(upajjhāyā)有时也会对弟子们这样说：“为何这些人无惭无愧地行事？把他们赶出去！”然而，他们其实希望弟子们在教理和证悟上有所成就。正如心柔和则不成为粗恶语，同样，言语柔和也不意味着就不是粗恶语。要知道，对于想杀人者所说的“请让他安睡吧”，此语并非“非粗恶语”，因其心粗暴，这仍是粗恶语。此语所针对的对象，若德行少，则罪过轻；若德行大，则罪过重。它有三个构成要素：被辱骂者、忿怒心，以及辱骂。

Anatthaviññāpikā [Pg.137] kāyavacīpayogasamuṭṭhāpikā akusalacetanā samphappalāpo. So āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā – bhāratayuddha-sītāharaṇādi-niratthakakathā-purekkhāratā, tathārūpīkathākathanañcāti.

能引生告知无益之事的身语行为的不善思，即是绮语。此绮语，若习行少，则罪过轻；若习行多，则罪过重。它有两个构成要素：倾向于讲述婆罗多(bhārata)战争、悉多(Sītā)被掳等无益言谈，以及实际讲述此等言谈。

Abhijjhāyatīti abhijjhā. Parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. Sā ‘‘aho vatidaṃ mamassā’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā dve sambhārā parabhaṇḍaṃ attano pariṇāmanañca. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva na ‘‘aho vatidaṃ mamassā’’ti attano pariṇāmetīti.

“觊觎(abhijjhāyati)”，是为贪欲(abhijjhā)。其义为：朝向他人财物而发生，且倾向于彼。其相为觊觎他人财物，心想：‘啊，愿此为我所有！’此如不与取，有轻罪、重罪之别。其构成要素有二：他人之财物，及将其转向自己。因为，对于以他人财物为事，纵使生起贪，但只要尚未将其转向自己而想：‘啊，愿此为我所有！’，便不构成业道之分。

Hitasukhaṃ byāpādayatīti, byāpādo. So paravināsāya manopadosalakkhaṇo. Pharusavācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā parasatto ca, tassa ca vināsacintā. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva na ‘‘aho vatāyaṃ ucchijjeyya vinasseyyā’’ti tassa vināsaṃ cinteti.

“毁坏利益安乐(hitasukhaṃ byāpādayati)”，是为瞋恚(byāpādo)。其相为欲毁灭他人而心生不善。此如粗恶语，有轻罪、重罪之别。其构成要素有二：其他有情，及思惟其毁灭。因为，对于以其他有情为事，纵使生起忿怒，但只要尚未思惟其毁灭而想：‘啊，愿此人被断灭、被毁灭！’，便不构成业道之分。

Yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. Sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā samphappalāpo viya appasāvajjā mahāsāvajjā ca. Api ca aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassā dve sambhārā – vatthuno ca gahitākāraviparītatā yathā ca naṃ gaṇhāti, tathābhāvena tassā upaṭṭhānanti.

“因不如实把握而错误地看”，是为邪见(micchādiṭṭhi)。其相为以‘无布施’等方式作颠倒见。此如绮语，有轻罪、重罪之别。再者，不定(邪见)(aniyatā)罪轻，定(邪见)(niyatā)罪重。其构成要素有二：事之所取相的颠倒性，以及其以非真实之相而显现。

Imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo. Tattha dhammatoti etesu hi paṭipāṭiyā satta cetanādhammāva honti, abhijjhādayo tisso cetanāsampayuttā. Koṭṭhāsatoti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti, no mūlāni, abhijjhābyāpādā kammapathā ceva mūlāni ca. Abhijjhā hi mūlaṃ patvā lobho akusalamūlaṃ hoti, byāpādo doso akusalamūlaṃ.

再者，对此十不善业道，当知有五种方式的抉择：即自法(dhammato)、自部分(koṭṭhāsato)、自所缘(ārammaṇato)、自受(vedanāto)、自根(mūlato)。其中，自法而言：此等之中，依次七者纯为思法，贪欲等三者则与思相应。自部分而言：依次七者及邪见，此八者仅为业道，非根；贪欲与瞋恚则既是业道，亦是根。诚然，贪欲至于根位时，即是名为“贪”(lobha)之不善根；瞋恚即是名为“瞋”(dosa)之不善根。

Ārammaṇatoti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo hoti, adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā, micchācāro phoṭṭhabbavasena [Pg.138] saṅkhārārammaṇova, sattārammaṇotipi eke. Musāvādo sattārammaṇo vā saṅkhārārammaṇo vā, tathā pisuṇavācā. Pharusavācā sattārammaṇāva. Samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā, tathā abhijjhā. Byāpādo sattārammaṇova. Micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇā.

依所缘：杀生以命根为所缘故，是行所缘。不与取或是有情所缘，或是行所缘。邪淫由所触故，仅是行所缘；有师言亦是有情所缘。妄语或是有情所缘，或是行所缘；离间语亦然。粗恶语仅是有情所缘。绮语由所见、所闻、所觉、所识故，或是有情所缘，或是行所缘；贪欲亦然。瞋恚仅是有情所缘。邪见由三地法故，是行所缘。

Vedanātoti pāṇātipāto dukkhavedano hoti. Kiñcāpi hi rājāno coraṃ disvā hasamānāpi ‘‘gacchatha naṃ ghātethā’’ti vadanti, sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hoti. Adinnādānaṃ tivedanaṃ, micchācāro sukhamajjhattavasena dvivedano, sanniṭṭhāpakacitte pana majjhattavedano na hoti. Musāvādo tivedano, tathā pisuṇavācā pharusavācā dukkhavedanā, samphappalāpo tivedano, abhijjhā sukhamajjhattavasena dvivedanā, tathā micchādiṭṭhi. Byāpādo dukkhavedano.

依受：杀生有苦受。诚然，国王们见到盗贼时，即便笑着说：“去，杀了他”，然其决断思亦唯与苦相应。不与取有三受。邪淫由乐、舍故，有二受；然于决断心中，舍受不生。妄语有三受；离间语亦然。粗恶语有苦受。绮语有三受。贪欲由乐、舍故，有二受；邪见亦然。瞋恚有苦受。

Mūlatoti pāṇātipāto dosamohavasena dvimūlako hoti, adinnādānaṃ dosamohavasena vā lobhamohavasena vā, micchācāro lobhamohavasena. Musāvādo dosamohavasena vā lobhamohavasena vā, tathā pisuṇavācā samphappalāpo ca. Pharusavācā dosamohavasena, abhijjhā mohavasena ekamūlā, tathā byāpādo. Micchādiṭṭhi lobhamohavasena dvimūlāti.

依根：杀生由瞋、痴故，是二根。不与取或由瞋、痴故，或由贪、痴故，是二根。邪淫由贪、痴故，是二根。妄语或由瞋、痴故，或由贪、痴故，是二根；离间语与绮语亦然。粗恶语由瞋、痴故，是二根。贪欲由痴故，是一根；瞋恚亦然。邪见由贪、痴故，是二根。

Pāṇātipātā paṭiviratātiādīsu pāṇātipātādayo vuttatthā eva. Yāya pana viratiyā ete paṭiviratā nāma honti, sā bhedato tividhā hoti sampattavirati samādānavirati samucchedaviratīti. Tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā ‘‘ayuttaṃ amhākaṃ evarūpaṃ kātu’’nti sampattaṃ vatthuṃ avītikkamantānaṃ uppajjamānā virati sampattaviratīti veditabbā sīhaḷadīpe cakkanaupāsakassa viya. Tassa kira daharakāleyeva mātu rogo uppajji. Vejjena ca ‘‘allasasakamaṃsaṃ laddhuṃ vaṭṭatī’’ti vuttaṃ. Tato cakkanassa bhātā ‘‘gaccha tāta khettaṃ āhiṇḍāhī’’ti cakkanaṃ pesesi. So tattha gato. Tasmiñca samaye eko saso taruṇasassaṃ khādituṃ āgato hoti. So taṃ disvā vegena dhāvanto valliyā baddho ‘‘kiri kirī’’ti saddamakāsi[Pg.139]. Cakkano tena saddena gantvā taṃ gahetvā cintesi ‘‘mātu bhesajjaṃ karomī’’ti. Puna cintesi – ‘‘na metaṃ patirūpaṃ, yvāhaṃ mātu jīvitakāraṇā paraṃ jīvitā voropeyya’’nti. Atha naṃ ‘‘gaccha araññe sasehi saddhiṃ tiṇodakaṃ paribhuñjā’’ti muñci. Bhātarā ca ‘‘kiṃ tāta saso laddho’’ti? Pucchito taṃ pavattiṃ ācikkhi. Tato naṃ bhātā paribhāsi. So mātu santikaṃ gantvā, ‘‘yatohaṃ jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā’’ti saccaṃ vatvā aṭṭhāsi, tāvadeva cassa mātā arogā ahosi.

于“离杀生”等句中，“杀生”等词义已如前述。而彼等赖以被称为“已离”之“离”，依类别有三种，即：随遇离、受持离、正断离。其中，未受持学处者，省察自己的种姓、年龄、多闻等后，思惟：“我等行此事为不当。”于现前之事不予违越而生起之离，当知为“随遇离”。犹如狮子岛(Sīhaḷadīpa)之恰卡那(Cakkana)优婆塞的故事。据说，当他年少时，其母生病。医师言：“须得新鲜兔肉。”于是恰卡那之兄派他道：“贤弟，去田里寻觅吧。”他去到那里。其时，有一兔前来啃食嫩禾，见他后疾速奔逃，为蔓藤所缠，发出“kiri kiri”之声。恰卡那闻声前去，捉住该兔，心想：“我为母亲制药。”复又思惟：“我为母命而夺他命，此事于我不当。”于是放走该兔，说道：“去吧，在林中与兔群共享水草。”其兄问道：“贤弟，可曾捕得兔子？”他被问后，便述说其事。其兄遂斥责他。他去到母亲跟前，立真实语道：“我自出生以来，不忆知曾故意断绝任何众生之命。”言毕，其母即病愈。

Samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttari ca attano jīvitaṃ pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati samādānaviratīti veditabbā, uttaravaḍḍhamānapabbatavāsīupāsakassa viya. So kira ambariyavihāravāsīpiṅgalabuddharakkhitattherassa santike sikkhāpadāni gahetvā khettaṃ kasati. Athassa goṇo naṭṭho, so taṃ gavesanto uttaravaḍḍhamānapabbataṃ āruhi, tatra naṃ mahāsappo aggahesi. So cintesi – ‘‘imāya tikhiṇāya vāsiyā sīsaṃ chindāmī’’ti. Puna cintesi – ‘‘na metaṃ patirūpaṃ, yvāhaṃ bhāvanīyassa garuno santike sikkhāpadaṃ gahetvā bhindeyya’’nti. Evaṃ yāvatatiyaṃ cintetvā – ‘‘jīvitaṃ pariccajāmi, na sikkhāpada’’nti aṃse ṭhapitaṃ tikhiṇadaṇḍavāsiṃ araññe chaḍḍesi. Tāvadeva mahāvāḷo naṃ muñcitvā agamāsīti.

再者，于受持学处时及此后，有已受持学处之人，宁舍己命亦不违犯其事，于彼等所生起之离，当知为受持离，犹如住在北增山（Uttaravaḍḍhamāna）的优婆塞。据说，他在住在芒果园寺（Ambariya Vihāra）的频伽罗佛护（Piṅgala Buddharakkhita）长老处受持学处后，到田里耕作。后来他的牛走失了，他为寻找牛而登上北增山，在那里被一条大蛇缠住。他心想：“我当用此利斧砍下它的头。”但他又想：“我既已在可敬的导师处受持学处，若将之毁坏，此于我实不相称。”他如此思量了三次后，心想：“我宁舍生命，不舍学处！”便将搁在肩上的利斧扔进了林中。就在那时，那条大蛇放开他，离去了。

Ariyamaggasampayuttā pana virati samucchedaviratīti veditabbā, yassā uppattito pabhuti pāṇaṃ ghātessāmīti ariyapuggalānaṃ cittampi na uppajjatīti.

再者，与圣道相应的离，当知为正断离。自其生起之时起，圣人们连“我当杀生”之心亦不生起。

Yathā ca akusalānaṃ, evaṃ imesampi kusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo. Tattha dhammatoti etesu hi paṭipāṭiyā satta cetanāpi vaṭṭanti viratiyopi, ante tayo cetanāsampayuttāva.

犹如于诸不善业道，亦当如是于此等善业道，以五种方式辨别，即：自法、自部分、自所缘、自受、自根。其中，自法者，于此等中，依次七者，亦适为思，亦适为离；末后三者，则唯与思相应。

Koṭṭhāsatoti paṭipāṭiyā satta kammapathā eva, na mūlāni, ante tayo kammapathā ceva mūlāni ca. Anabhijjhā hi mūlaṃ patvā alobho [Pg.140] kusalamūlaṃ hoti, abyāpādo adoso kusalamūlaṃ, sammādiṭṭhi amoho kusalamūlaṃ.

自部分而言，依次七者仅为业道，非为根；末后三者既为业道，亦为根。实则，无贪欲即是无贪善根，无瞋恚即是无瞋善根，正见即是无痴善根。

Ārammaṇatoti pāṇātipātādīnaṃ. Ārammaṇāneva etesaṃ ārammaṇāni. Vītikkamitabbavatthutoyeva hi virati nāma hoti. Yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti veditabbā.

就所缘而言，此等（离）的所缘，即是杀生等（恶业）的所缘。因为所谓“离”(virati)，正是离于应被违犯之事。当知，正如以涅槃(nibbāna)为所缘的圣道舍断诸烦恼，同样地，以命根等为所缘的此等业道舍断杀生等诸恶戒。

Vedanātoti sabbe sukhavedanā vā honti majjhattavedanā vā. Kusalaṃ patvā hi dukkhavedanā nāma natthi.

就受而言，所有善业道都与乐受或舍受相应。因为在善法中，实无所谓苦受。

Mūlatoti paṭipāṭiyā satta ñāṇasampayuttacittena viramantassa alobhaadosaamohavasena timūlā honti, ñāṇavippayuttacittena viramantassa dvimūlā. Anabhijjhā ñāṇasampayuttacittena viramantassa dvimūlā hoti, ñāṇavippayuttacittena ekamūlā. Alobho pana attanāva attano mūlaṃ na hoti. Abyāpādepi eseva nayo. Sammādiṭṭhi alobhaadosavasena dvimūlāvāti. Tatiyādīni.

就根而言，依次七种业道，对于以智相应心而行远离者，是三根的（以无贪、无瞋、无痴为根）；对于以智不相应心而行远离者，是二根的。不贪求(anabhijjhā)，当以智相应心生起时，是二根的；当以智不相应心生起时，是单根的。然而，无贪(alobha)本身不是自身的根。无瞋(abyāpāda)也是同理。正见(sammādiṭṭhi)以无贪与无瞋为根，是二根的。第三经等。

6. Aṭṭhaṅgikasuttavaṇṇanā

6. 八支经释义

112. Chaṭṭhaṃ aṭṭhamaggaṅgavasena bujjhanakānaṃ ajjhāsayavasena vuttaṃ. Chaṭṭhaṃ.

112. 第六经是依八道支，就诸能觉悟者的意乐而说。第六。

7. Dasaṅgasuttavaṇṇanā

7. 十支经释义

113. Sattamaṃ dasamicchattasammattavasena. Tattha micchāñāṇinoti micchāpaccavekkhaṇena samannāgatāti attho. Micchāvimuttinoti aniyyānikavimuttino kusalavimuttīti gahetvā ṭhitā. Sammāñāṇinoti sammāpaccavekkhaṇā. Sammāvimuttinoti niyyānikāya phalavimuttiyā samannāgatāti. Sattamaṃ.

113. 第七经是依十邪与十正而说。于此，“邪智者”是说具有邪省察者。“邪解脱者”是说执非出离解脱为善解脱而住者。“正智者”是说具有正省察者。“正解脱者”是说具有导向出离的果解脱者。第七。

Kammapathavaggo tatiyo.

业道品第三

4. Catutthavaggo

4. 第四品

1. Catudhātusuttavaṇṇanā

1. 四界经释义

114. Catutthavaggassa [Pg.141] paṭhame pathavīdhātūti patiṭṭhādhātu. Āpodhātūti ābandhanadhātu. Tejodhātūti paripācanadhātu. Vāyodhātūti vitthambhanadhātu. Ayamettha saṅkhepo, vitthārato pana vīsatikoṭṭhāsādivasena etā kathetabbā. Paṭhamaṃ.

114. 第四品第一经中，“地界”即安住界，“水界”即结合界，“火界”即成熟界，“风界”即支持界。此为简说，详说则当依二十分等而说。第一。

2. Pubbesambodhasuttavaṇṇanā

2. 觉悟前经释义

115. Dutiye ayaṃ pathavīdhātuyā assādoti ayaṃ pathavīdhātunissayo assādo. Svāyaṃ kāyaṃ abbhunnāmetvā udaraṃ pasāretvā, ‘‘idha me aṅgulaṃ pavesituṃ vāyamathā’’ti vā hatthaṃ pasāretvā, ‘‘imaṃ nāmetuṃ vāyamathā’’ti vā vadati, evaṃ pavattānaṃ vasena veditabbo. Aniccātiādīsu hutvā abhāvākārena aniccā, paṭipīḷanākārena dukkhā, sabhāvavigamākārena vipariṇāmadhammā. Ayaṃ pathavīdhātuyā ādīnavoti yena ākārena sā aniccā dukkhā vipariṇāmadhammā, ayamākāro pathavīdhātuyā ādīnavoti attho. Chandarāgavinayo chandarāgappahānanti nibbānaṃ āgamma pathavīdhātuyā chandarāgo vinīyati ceva pahīyati ca, tasmā nibbānamassā nissaraṇaṃ.

115. 第二经中，“此地界的乐味”，即是以地界为依的乐味。譬如有人挺起身体、鼓起腹部说：“来试着把手指伸进这里”；或伸出手说：“来试着把它弯曲”，当依此等行为来理解。于“无常”等词，以其曾有而复无的状态为无常，以逼迫的状态为苦，以自性消失的状态为变易法。“此地界的过患”，即是其无常、苦、变易法的状态，此状态即是地界的过患。“欲贪的调伏、欲贪的断除”，是指通过涅槃，对地界的欲贪被调伏与断除，因此涅槃是它的出离。

Ayaṃ āpodhātuyā assādoti ayaṃ āpodhātunissayo assādo. Svāyaṃ aññaṃ āpodhātuyā upaddutaṃ disvā, ‘‘kiṃ ayaṃ nipannakālato paṭṭhāya passāvaṭṭhānābhimukho nikkhamati ceva pavisati ca, appamattakampissa kammaṃ karontassa sedatintaṃ vatthaṃ pīḷetabbatākāraṃ pāpuṇāti, anumodanamattampi kathentassa tālavaṇṭaṃ gaṇhitabbaṃ hoti, mayaṃ pana sāyaṃ nipannā pātova uṭṭhahāma, māsapuṇṇaghaṭo viya no sarīraṃ, mahākammaṃ karontānaṃ sedamattampi no na uppajjati, asanisaddena viya dhammaṃ kathentānaṃ sarīre usumākāramattampi no natthī’’ti evaṃ pavattānaṃ vasena veditabbo.

“此水界的乐味”，即是以水界为依的乐味。当他看见另一人被水界所困扰，便会如此说：“为何此人从躺下之时起，就要为小便之事而频繁出入？只做一点小事，衣服就汗湿到需要拧干；仅说几句随喜的话，就得拿着扇子。而我们，晚间躺下，清晨才起，身体犹如满水之罐，即使做重活也不流汗，即使如雷鸣般说法，身体也无丝毫热感。”当依此等言行来理解。

Ayaṃ [Pg.142] tejodhātuyā assādoti ayaṃ tejodhātunissayo assādo. Svāyaṃ sītagahaṇike disvā, ‘‘kiṃ ime kiñcideva yāgubhattakhajjamattaṃ ajjhoharitvā thaddhakucchino nisīditvā sabbarattiṃ aṅgārakaṭāhaṃ pariyesanti, phusitamattesupi sarīre patitesu aṅgārakaṭāhaṃ ottharitvā pārupitvāva nipajjanti? Mayaṃ pana atithaddhampi maṃsaṃ vā pūvaṃ vā khādāma, kucchipūraṃ bhattaṃ bhuñjāma, tāvadeva no sabbaṃ pheṇapiṇḍo viya vilīyati, sattāhavaddalikāya vattamānāya sarīre sītānudahanamattampi no natthī’’ti evaṃ pavattānaṃ vasena veditabbo.

“此为火界之乐味”，即是缘于火界而有之乐味。当看见消化力弱的人时，心想：“为何这些人只吞下少许的粥、饭、硬食，就肚子僵硬地坐着，整夜寻找火盆？身上只落下几滴水，就要盖好衣物，依傍着火盆而睡？而我们，即使吃非常硬的肉或饼，吃满一肚子的饭，所有食物也即刻如泡沫团般消化；即使在持续七天的暴雨中，我们身上也丝毫没有寒冷之感。”此当通过有如此行事之人而得知。

Ayaṃ vāyodhātuyā assādoti ayaṃ vāyodhātunissayo assādo. Svāyaṃ aññe vātabhīruke disvā, ‘‘imesaṃ appamattakampi kammaṃ karontānaṃ anumodanamattampi kathentānaṃ sarīraṃ vāto vijjhati, gāvutamattampi addhānaṃ gatānaṃ hatthapādā sīdanti, piṭṭhi rujjati, kucchivātasīsavātakaṇṇavātādīhi niccupaddutā telaphāṇitādīni vātabhesajjāneva karontā atināmenti, amhākaṃ pana mahākammaṃ karontānampi tiyāmarattiṃ dhammaṃ kathentānampi ekadivaseneva dasa yojanāni gacchantānampi hatthapādasaṃsīdanamattaṃ vā piṭṭhirujjanamattaṃ vā na hotī’’ti, evaṃ pavattānaṃ vasena veditabbo. Evaṃ pavattā hi etā dhātuyo assādenti nāma.

“此为风界之乐味”，即是缘于风界而有之乐味。当看见其他畏风的人时，心想：“这些人只做一点小事，或仅说几句随喜语，身体就被风所刺穿；只走一俱卢舍(gāvuta)的路，就手脚沉重，背部疼痛；常被腹风、头风、耳风等所困扰，只能靠制作油、糖蜜等治风病的药来度日。而我们，即使做重大的事，或整夜说法，或一日行十由旬(yojana)，也无手脚沉重或背部疼痛之事。”此当通过有如此行事之人而得知。诚然，如此行事者，才名为领受此等界之乐味。

Abbhaññāsinti abhivisiṭṭhena ñāṇena aññāsiṃ. Anuttaraṃ sammāsambodhinti uttaravirahitaṃ sabbaseṭṭhaṃ sammā sāmañca bodhiṃ, atha vā pasatthaṃ sundarañca bodhiṃ. Bodhīti rukkhopi maggopi sabbaññutaññāṇampi nibbānampi. ‘‘Bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca ‘‘antarā ca bodhiṃ antarā ca gaya’’nti (mahāva. 11; ma.ni. 1.285) ca āgataṭṭhānesu hi rukkho bodhīti vuccati. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) āgataṭṭhāne maggo. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) āgataṭṭhāne sabbaññutaññāṇaṃ. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne nibbānaṃ. Idha pana bhagavato arahattamaggo adhippeto.

“我已证知”(Abbhaññāsiṃ)是说我以超胜之智而知。“无上正等觉”(Anuttaraṃ Sammāsambodhiṃ)是指无有其上、最为第一、自正觉悟，或指可赞、善妙的觉悟。“菩提”(Bodhi)可指树、道、一切知智以及涅槃。在“于菩提树下初成正觉”及“在菩提与伽耶(Gayā)之间”等处，“菩提”说的是树。在“菩提被称为四道中之智”之处，指的是道。在“具广慧者得菩提”之处，指的是一切知智。在“证得菩提、不死、无为”之处，指的是涅槃。但在此处，意指的是世尊的阿罗汉道。

Sāvakānaṃ [Pg.143] arahattamaggo anuttarā bodhi hoti, na hotīti? Na hoti. Kasmā? Asabbaguṇadāyakattā. Tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramīñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti. Buddhānaṃ pana sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hoti.

声闻的阿罗汉道是无上菩提吗？不是。为什么？因为它不给予一切功德。诚然，对他们中的一些人，阿罗汉道只给予阿罗汉果；对一些人，给予三明(tisso vijjā)；对一些人，给予六神通(cha abhiññā)；对一些人，给予四无碍解(catasso paṭisambhidā)；对一些人，则给予声闻波罗蜜智(sāvakapāramīñāṇaṃ)。对独觉佛(Paccekabuddha)，其阿罗汉道也只给予独觉菩提智。然而，诸佛的阿罗汉道则能给予一切功德的圆满，如同灌顶仪式赋予国王对全世界的主权。因此，对其他任何人而言，其道皆非无上菩提。

Abhisambuddhoti paccaññāsinti ‘‘abhisambuddho ahaṃ patto paṭivijjhitvā ṭhito’’ti evaṃ paṭijāniṃ. Ñāṇañca pana me dassanaṃ udapādīti adhigataguṇadassanasamatthaṃ paccavekkhaṇañāṇañca me udapādi. Akuppā me vimuttīti ‘‘ayaṃ mayhaṃ arahattaphalavimutti akuppā’’ti evaṃ ñāṇaṃ udapādi. Tattha dvīhākārehi akuppatā veditabbā kāraṇato ca ārammaṇato ca. Sā hi catūhi maggehi samucchinnakilesānaṃ puna anivattanatāya kāraṇatopi akuppā, akuppadhammaṃ nibbānaṃ ārammaṇaṃ katvā pavattatāya ārammaṇatopi akuppā. Antimāti pacchimā. Natthi dāni punabbhavoti idāni puna añño bhavo nāma natthīti.

“‘我已正自觉’，我如此宣称”是说：我宣称“我已正觉、已达、已彻证而住”。“我的智见生起”是说我那能见到所证功德的省察智也已生起。“我的解脱不动”是说“我的此阿罗汉果解脱不动”这样的智生起。于此，当知不动有二种：由因不动与由所缘不动。因为通过四道已断尽的烦恼不再返回，故由因不动；又因为它以不动法涅槃为所缘而转起，故由所缘不动。“最后”即最终。“今无后有”是说如今再无后有。

Imasmiṃ sutte cattāri saccāni kathitāni. Kathaṃ? Catūsu hi dhātūsu assādo samudayasaccaṃ, ādīnavo dukkhasaccaṃ, nissaraṇaṃ nirodhasaccaṃ, nirodhappajānano maggo maggasaccaṃ. Vitthāravasenapi kathetuṃ vaṭṭatiyeva. Ettha hi yaṃ pathavīdhātuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ pathavīdhātuyā assādoti pahānapaṭivedho samudayasaccaṃ. Yā pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṃ pathavīdhātuyā, ādīnavoti pariññāpaṭivedho dukkhasaccaṃ. Yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṃ, idaṃ pathavīdhātuyā nissaraṇanti sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi, ayaṃ bhāvanāpaṭivedho maggasaccanti. Dutiyaṃ.

在此经中宣说了四圣谛。如何宣说？于四界中：乐味是集谛，过患是苦谛，出离是灭谛，了知灭之道是道谛。此亦可详说。于此，缘地界而生的乐与喜，此即地界的乐味，对此的断遍知即是集谛。地界是无常、苦、变易法，此即地界的过患，对此的遍知即是苦谛。于地界的欲贪之调伏与断除，此即地界的出离，对此的作证遍知即是灭谛。于此三处（乐味、过患、出离）的正见、正思惟、正语、正业、正命、正精进、正念、正定，此修习遍知即是道谛。第二。

3. Acariṃsuttavaṇṇanā

3. 行经释义

116. Tatiye acarinti ñāṇacārena acariṃ, anubhavanacārenāti attho. Yāvatāti yattako. Tatiyaṃ.

116. 第三，“我行”(acariṃ)：是说“我以智行而行”，其义为“以体验而行”。“乃至”(yāvatā)即“有多少”(yattako)。第三终。

4. Nocedaṃsuttavaṇṇanā

4. 若非此经释义

117. Catutthe [Pg.144] nissaṭātiādīni ādito vuttapaṭisedhena yojetvā ‘‘na nissaṭā, na visaṃyuttā, na vippamuttā, na vimariyādikatena cetasā vihariṃsū’’ti evaṃ veditabbāni. Dutiyanaye vimariyādikatenāti nimmariyādikatena. Tattha duvidhā mariyādā kilesamariyādā vaṭṭamariyādāti. Tattha ca yassa upaḍḍhā kilesā pahīnā, upaḍḍhā appahīnā, vaṭṭaṃ vā pana upaḍḍhaṃ pahīnaṃ, upaḍḍhaṃ appahīnaṃ, tassa cittaṃ pahīnakilese vā vaṭṭaṃ vā sandhāya vimariyādikataṃ, appahīnakilese vā vaṭṭaṃ vā sandhāya na vimariyādikataṃ. Idha pana ubhayassāpi pahīnattā ‘‘vimariyādikatena cetasā’’ti vuttaṃ, mariyādaṃ akatvā ṭhitena atikkantamariyādena cetasāti attho. Iti tīsupi imesu suttesu catusaccameva kathitaṃ. Catutthaṃ.

117. 第四，“出离”(nissaṭā)等词，应与开篇所说的否定式相结合来理解，即：“他们没有出离、没有不相应、没有解脱，不以有界限之心而住”。在第二种方法中，“以无界限”(vimariyādikatena)即“以无界限”(nimmariyādikatena)。在此，界限(mariyādā)有两种：烦恼的界限(kilesamariyādā)与轮回的界限(vaṭṭamariyādā)。其中，若某人已断一半烦恼、一半未断，或已断一半轮回、一半未断，其心就已断的烦恼或轮回而言是无界限的，就未断的烦恼或轮回而言则不是无界限的。但在此处，因为二者都已断尽，所以说“以无界限之心”(vimariyādikatena cetasā)，其义为：以不住于界限、已越过界限之心。如此，在这三部经中都宣说了四圣谛。第四终。

5. Ekantadukkhasuttavaṇṇanā

5. 纯一苦经释义

118. Pañcame ekantadukkhāti atikkamitvā ṭhitassa tattakāro viya ekanteneva dukkhā. Dukkhānupatitāti dukkhena anupatitā. Dukkhāvakkantāti dukkhena okkantā otiṇṇā. Sukhāti sukhavedanāya paccayabhūtā. Evaṃ sabbattha attho veditabbo. Imasmiṃ sutte dukkhalakkhaṇaṃ kathitaṃ. Pañcamaṃ.

118. 第五，“纯一苦”(ekantadukkhā)，是说（诸行）纯粹是苦，如同已越过火焰阶段而存在的炽热炭堆一般。“为苦所随逐”(dukkhānupatitā)，是说为苦所紧随。“为苦所侵入”(dukkhāvakkantā)，是说为苦所进入、所沉入。“乐”(sukhā)，是说作为乐受之缘。应如此了知每一处的含义。于此经中，宣说了苦相。第五终。

6-10. Abhinandasuttādivaṇṇanā

6-10. 六至十，欢喜经等释义

119-123. Chaṭṭhasattamesu vivaṭṭaṃ, avasāne tīsu catusaccamevāti. Chaṭṭhādīni.

119-123. 一一九至一二三，应知在第六和第七经中，宣说了脱离轮回(vivaṭṭaṃ)；在最后三经中，则唯是四圣谛。第六等经终。

Catuttho vaggo.

第四品

Dhātusaṃyuttavaṇṇanā niṭṭhitā.

《界相应》释义终

4. Anamataggasaṃyuttaṃ

4. 无始相应

1. Paṭhamavaggo

1. 第一品

1. Tiṇakaṭṭhasuttavaṇṇanā

1. 草木经释义

124. Anamataggasaṃyuttassa [Pg.145] paṭhame anamataggoti anu amataggo, vassasataṃ vassasahassaṃ ñāṇena anugantvāpi amataggo aviditaggo, nāssa sakkā ito vā etto vā aggaṃ jānituṃ, aparicchinnapubbāparakoṭikoti attho. Saṃsāroti khandhādīnaṃ avicchinnappavattā paṭipāṭi. Pubbā koṭi na paññāyatīti purimamariyādā na dissati. Yadaggena cassa purimā koṭi na paññāyati, pacchimāpi tadaggeneva na paññāyati, vemajjheyeva pana sattā saṃsaranti. Pariyādānaṃ gaccheyyāti idaṃ upamāya khuddakattā vuttaṃ. Bāhirasamayasmiñhi attho paritto hoti, upamā mahatī. ‘‘Hatthī viya ayaṃ goṇo, goṇo viya sūkaro, samuddo viya taḷāka’’nti hi vutte na tesaṃ tādisaṃ pamāṇaṃ hoti. Buddhasamaye pana upamā parittā, attho mahā. Pāḷiyañhi eko jambudīpo gahito, evarūpānaṃ pana jambudīpānaṃ satepi sahassepi satasahassepi tiṇādīni tena upakkamena pariyādānaṃ gaccheyyuṃ, na tveva purisassa mātu mātaroti. Dukkhaṃ paccanubhūtanti tumhehi dukkhaṃ anubhūtaṃ. Tibbanti tasseva vevacanaṃ. Byasananti ñātibyasanādianekavidhaṃ. Kaṭasīti susānaṃ, pathavīyeva vā. Sā hi punappunaṃ marantehi sarīranikkhepena vaḍḍhitā. Alamevāti yuttameva. Paṭhamaṃ.

124. 《无始相应》第一经中，“无始”(anamatagga)即追溯亦不可知的开端，纵以智慧追寻百千年，其始端仍不可知、不显现，无法从此或从彼了知其开端，其义为前后两端不可限定。“轮回”(saṃsāra)指五蕴等无间断生起的次第。“前际不见”(pubbā koṭi na paññāyati)即最初的界限不可见。由于其前际不可见，其后际也因此不可见，众生仅在其中间轮回。“可以被取尽”(pariyādānaṃ gaccheyya)，此说是就譬喻的微小而言。因为在外道教法中，义理少而譬喻大。如说“此牛如象，此猪如牛，此池如海”，它们的实际大小并非如此。但在佛陀教法中，譬喻小而义理大。在圣典中仅取一个瞻部洲(Jambudīpa)为例，即使有成百、上千、上十万个这样的瞻部洲，其中的草木等以此方式可以被取尽，但一个人的历代母亲却不会穷尽。“已体验过苦”(dukkhaṃ paccanubhūtaṃ)即你们已体验过苦。“剧烈”(tibba)是它的同义词。“横祸”(byasana)指亲族横祸等多种。“冢”(kaṭasī)即墓地，或就是大地，因为它被一再死亡者抛弃的身体所增益。“就足矣”(alameva)即“是适当的”。第一经结束。

2. Pathavīsuttavaṇṇanā

2. 大地经释义

125. Dutiye mahāpathavinti cakkavāḷapariyantaṃ mahāpathaviṃ. Nikkhipeyyāti taṃ pathaviṃ bhinditvā vuttappamāṇaṃ guḷikaṃ karitvā ekamantaṃ ṭhapeyya. Dutiyaṃ.

125. 第二经中，“大地”(mahāpathaviṃ)指以轮围山为界的大地。“他会放置”(nikkhipeyya)指：将那地打破，做成所说大小的丸子，然后放在一边。第二经结束。

3. Assusuttavaṇṇanā

3. 泪经释义

126. Tatiye [Pg.146] kandantānanti sasaddaṃ rudamānānaṃ. Passannanti sanditaṃ pavattaṃ. Catūsu mahāsamuddesūti sinerurasmīhi paricchinnesu catūsu mahāsamuddesu. Sinerussa hi pācīnapassaṃ rajatamayaṃ, dakkhiṇapassaṃ maṇimayaṃ, pacchimapassaṃ phalikamayaṃ, uttarapassaṃ suvaṇṇamayaṃ. Pubbadakkhiṇapassehi nikkhantā rajatamaṇirasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, dakkhiṇapacchimapassehi nikkhantā maṇiphalikarasmiyo, pacchimuttarapassehi nikkhantā phalikasuvaṇṇarasmiyo, uttarapācīnapassehi nikkhantā suvaṇṇarajatarasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti. Tāsaṃ rasmīnaṃ antaresu cattāro mahāsamuddā honti. Te sandhāya vuttaṃ ‘‘catūsu mahāsamuddesū’’ti. Ñātibyasanantiādīsu byasananti viasanaṃ, vināsoti attho. Ñātīnaṃ byasanaṃ ñātibyasanaṃ, bhogānaṃ byasanaṃ bhogabyasanaṃ. Rogo pana sayameva ārogyaṃ viyasati vināsetīti byasanaṃ, rogova byasanaṃ rogabyasanaṃ. Tatiyaṃ.

126. 第三则。“哭喊者”（kandantānaṃ）是指有声地哭泣者。“流出”（passannaṃ）是指流淌、持续流淌。“于四海中”（catūsu mahāsamuddesu）是指于为须弥山（Sineru）的光芒所界定的四座大海中。须弥山的东面是银质，南面是宝珠质，西面是水晶质，北面是黄金质。从东南面发出的银光和宝珠光，汇合后掠过大海洋面，触及轮围山（Cakkavāḷapabbata）而止；从西南面发出的宝珠光和水晶光，从西北面发出的水晶光和黄金光，从东北面发出的黄金光和银光，也汇合后掠过大海洋面，触及轮围山而止。在这些光芒之间，有四座大海。针对此，故说“于四海中”。在“亲族之灾”（ñātibyasana）等词中，“灾”（byasana）是毁坏、毁灭的意思。亲族之灾是“亲族之灾”，财富之灾是“财富之灾”。而疾病，因为它毁坏、毁灭健康，所以是“灾”，疾病本身就是“疾病之灾”（rogabyasana）。第三则终。

4. Khīrasuttavaṇṇanā

4. 乳经释义

127. Catutthe mātuthaññanti ekanāmikāya manussamātu khīraṃ. Imesañhi sattānaṃ gaṇḍuppādakipillikādīsu vā macchakacchapādīsu vā pakkhijātesu vā nibbattakāle mātukhīrameva natthi, ajapasumahiṃsādīsu nibbattakāle khīraṃ atthi, tathā manussesu. Tattha ajādikāle ca manussesu cāpi ‘‘devī sumanā tissā’’ti evaṃ nānānāmikānaṃ kucchiyaṃ nibbattakāle aggahetvā tissāti ekanāmikāya eva mātu kucchiyaṃ nibbattakāle pītaṃ thaññaṃ catūsu mahāsamuddesu udakato bahutaranti veditabbaṃ. Catutthaṃ.

127. 第四则。“母乳”（mātuthaññaṃ）是指（在轮回中）同一名字的人类母亲的乳汁。要知道，对于这些众生，如蚯蚓（gaṇḍuppāda）、蚂蚁（kipillika）等，或鸟类，在出生时都没有母乳；而山羊、牛、水牛等以及人类，在出生时则有乳汁。在此，不计在身为山羊等或身为人类时，于名为“提婆”（Devī）、“须摩那”（Sumanā）、“帝沙”（Tissā）等各种不同名字的母亲腹中出生时（所饮的乳汁），仅仅是在名为“帝沙”这同一个名字的母亲腹中出生时所饮的母乳，就应当知道，比四座大海中的水还多。第四则终。

5. Pabbatasuttavaṇṇanā

5. 山经释义

128. Pañcame sakkā pana, bhanteti so kira bhikkhu cintesi – ‘‘satthā anamataggassa saṃsārassa dīghatamattā ‘na sukaraṃ na sukara’nti kathetiyeva[Pg.147], kathaṃ nacchindati, sakkā nu kho upamaṃ kārāpetu’’nti. Tasmā evamāha. Kāsikenāti tayo kappāsaṃsū ekato gahetvā kantitasuttamayena atisukhumavatthena. Tena pana parimaṭṭhe kittakaṃ khīyeyyāti. Sāsapamattaṃ. Pañcamaṃ.

128. 第五，那位比丘说：“尊者，但是……”据说他心想：“导师只因这无始轮回极其漫长，就一直说‘不容易，不容易’。为何不断绝呢？是否能请导师举一个譬喻呢？”因此他这样说。“用迦尸(Kāsika)布”是指用三根棉纤维合捻成线所织成的极其细滑的布。若用它来擦拭，会磨损多少呢？芥子那么大。第五则竟。

6. Sāsapasuttavaṇṇanā

6. 芥子经释义

129. Chaṭṭhe āyasaṃ nagaranti āyasena pākārena parikkhittaṃ nagaraṃ, na pana anto āyasehi ekabhūmikādipāsādehi ākiṇṇanti daṭṭhabbaṃ. Chaṭṭhaṃ.

129. 第六，“铁城”是指用铁墙围绕的城市，但不应理解为城内布满铁制的单层等殿堂。第六则竟。

7. Sāvakasuttavaṇṇanā

7. 弟子经释义

130. Sattame anussareyyunti ekena kappasatasahasse anussarite aparo tassa ṭhitaṭṭhānato aññaṃ satasahassaṃ, aññopi aññanti evaṃ cattāropi cattārisatasahassāni anussareyyuṃ. Sattamaṃ.

130. 第七，“他们能忆念”是指：一人忆念十万劫，另一人从其停止之处起再忆念十万劫，另外的人也同样，如此四人总共能忆念四十万劫。第七则竟。

8-9. Gaṅgāsuttādivaṇṇanā

8-9. 恒河经等释义

131-132. Aṭṭhame yā etasmiṃ antare vālikāti yā etasmiṃ āyāmato pañcayojanasatike antare vālikā. Navame vattabbaṃ natthi. Aṭṭhamanavamāni.

131-132. 第八，“此间的沙”是指在这五百由旬长的范围内的沙。第九，无须解说。第八、九则竟。

10. Puggalasuttavaṇṇanā

10. 人经释义

133. Dasame aṭṭhikaṅkalotiādīni tīṇipi rāsivevacanāneva. Imesaṃ pana sattānaṃ saaṭṭhikālato anaṭṭhikālova bahutaro. Gaṇḍuppādakādipāṇabhūtānañhi etesaṃ aṭṭhimeva natthi, macchakacchapādibhūtānaṃ pana aṭṭhimeva bahutaraṃ, tasmā anaṭṭhikālañca bahuaṭṭhikālañca aggahetvā samaṭṭhikālova gahetabbo. Uttaro gijjhakūṭassāti gijjhakūṭassa uttarapasse ṭhito. Magadhānaṃ giribbajeti magadharaṭṭhassa giribbaje, giriparikkhepe ṭhitoti attho. Sesaṃ sabbattha uttānamevāti. Dasamaṃ.

133. 第十，“骨骸”等三个词只是“堆积”的同义词。然而，对这些众生而言，无骨的时期远比有骨的时期为多。因为如蚯蚓等生物根本没有骨头，而如鱼、龟等生物则骨头甚多，因此不应计入无骨或多骨的时期，而应只计入骨量适中的时期。“鹫峰山之北”是指位于鹫峰山(Gijjhakūṭa)的北侧。“摩揭陀(Magadha)人的山城”是指在摩揭陀国的山城(Giribbaja)，意思是位于群山环绕之中。其余各处皆显而易见。第十则竟。

Paṭhamo vaggo.

第一品竟。

2. Dutiyavaggo

2. 第二品

1. Duggatasuttavaṇṇanā

1. 穷困经释义

134. Dutiyavaggassa [Pg.148] paṭhame duggatanti daliddaṃ kapaṇaṃ. Durūpetanti dussaṇṭhānehi hatthapādehi upetaṃ. Paṭhamaṃ.

134. 第二品第一经：“苦命者”，即是贫穷、可怜者。“形貌丑陋者”，即是具有形貌不佳的手足者。第一经（释义）竟。

2. Sukhitasuttavaṇṇanā

2. 幸福经释义

135. Dutiye sukhitanti sukhasamappitaṃ mahaddhanaṃ mahābhogaṃ. Susajjitanti alaṅkatapaṭiyattaṃ hatthikkhandhagataṃ mahāparivāraṃ. Dutiyaṃ.

135. 第二经：“幸福者”，即是具足快乐、财富巨大、受用丰饶者。“善装严者”，即是装饰妥当、骑乘象背、拥有大批随从者。第二经（释义）竟。

3. Tiṃsamattasuttavaṇṇanā

3. 三十经释义

136. Tatiye pāveyyakāti pāveyyadesavāsino. Sabbe āraññikātiādīsu dhutaṅgasamādānavasena tesaṃ āraññikādibhāvo veditabbo. Sabbe sasaṃyojanāti sabbe sabandhanā, keci sotāpannā, keci sakadāgāmino, keci anāgāmino. Tesu hi puthujjano vā khīṇāsavo vā natthi. Gunnantiādīsu setakāḷādivaṇṇesu ekekavaṇṇakālova gahetabbo. Pāripanthakāti paripanthe tiṭṭhanakā panthaghātacorā. Pāradārikāti paradāracārittaṃ āpajjanakā. Tatiyaṃ.

136. 第三经：“帕维亚人”（pāveyyakā）是指帕维亚（Pāveyya）地方的居民。在“所有林居者”等句中，当知他们是林居者等，是由于受持头陀支（dhutaṅga）的缘故。“所有有结者”是指所有有束缚者，有些是入流者（sotāpanna），有些是一来者（sakadāgāmin），有些是不还者（anāgāmin）。在他们当中，没有凡夫（puthujjana）或漏尽者（khīṇāsava）。在“牛”等句中，应取白色、黑色等颜色中的每一种颜色。“拦路者”（pāripanthakā）是指守在路上抢劫的盗贼。“通奸者”（pāradārikā）是指从事通奸行为者。第三经（释义）竟。

4-9. Mātusuttādivaṇṇanā

4-9.母亲经等释义

137-142. Catutthādīsu liṅganiyamena ceva cakkavāḷaniyamena ca attho veditabbo. Purisānañhi mātugāmakālo, mātugāmānañca purisakāloti evamettha liṅganiyamo. Imamhā cakkavāḷā sattā paracakkavāḷaṃ, paracakkavāḷā ca imaṃ cakkavāḷaṃ saṃsaranti. Tesu imasmiṃ cakkavāḷe mātugāmakāle mātubhūtaññeva dassento yo namātābhūtapubboti āha. Yo napitābhūtapubbotiādīsupi eseva nayo. Catutthādīni.

137-142. 在第四等经中，当通过性别定则与轮围世界定则来了知其义。诚然，对男性而言，有身为女性之时；对女性而言，亦有身为男性之时，因此于此并无性别定则。有情从此轮围世界（cakkavāḷa）轮回至他方轮围世界，又从他方轮围世界轮回至此轮围世界，因此亦无轮围世界定则。在这两项定则中，（世尊）是为了开示（有情）在此轮围世界中，当身为女性时，就曾是母亲这一事实，才说“未曾为母者……”。“未曾为父者……”等句，其理亦然。第四至九经（释义）竟。

10. Vepullapabbatasuttavaṇṇanā

10. 毗婆罗山经释义

143. Dasame [Pg.149] bhūtapubbanti atītakāle ekaṃ apadānaṃ āharitvā dasseti. Samaññā udapādīti paññatti ahosi. Catūhena ārohantīti idaṃ thāmamajjhime sandhāya vuttaṃ. Agganti uttamaṃ. Bhaddayuganti sundarayugalaṃ. Tīhena ārohantīti ettāvatā kira dvinnaṃ buddhānaṃ antare yojanaṃ pathavī ussannā, so pabbato tiyojanubbedho jāto.

143. 第十经：“往昔”（bhūtapubba），是说引用过去的一则事迹来开示。“名称生起”（samaññā udapādi），即是有了安立。“以四（由旬）攀登”（catūhena ārohanti），是针对中等体力者而说。“顶”（agga），即是至上。“贤善双”（bhaddayuga），即是美好的一对。“以三（由旬）攀登”（tīhena ārohanti），是说，据说在两位佛陀之间，大地隆起了一由旬（yojana），那座山因此增长到三由旬的高度。

Appaṃ vā bhiyyoti vassasatato uttariṃ appaṃ dasa vā vīsaṃ vā vassāni. Puna vassasatameva jīvanako nāma natthi, uttamakoṭiyā pana saṭṭhi vā asīti vā vassāni jīvanti. Vassasataṃ pana appatvā pañcavassadasavassādikāle mīyamānāva bahukā. Ettha ca kakusandho bhagavā cattālīsavassasahassāyukakāle, koṇāgamano tiṃsavassasahassāyukakāle nibbattoti idaṃ anupubbena parihīnasadisaṃ kataṃ, na pana evaṃ parihīnaṃ, vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. Kathaṃ? Kakusandho tāva bhagavā imasmiṃyeva kappe cattālīsavassasahassāyukakāle nibbatto āyuppamāṇaṃ pañca koṭṭhāse katvā cattāro ṭhatvā pañcame vijjamāneyeva parinibbuto. Taṃ āyu parihāyamānaṃ dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā tato parihāyamānaṃ tiṃsavassasahassāyukakāle ṭhitaṃ, tadā koṇāgamano nibbatto. Tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā parihāyitvā vīsavassasahassakāle ṭhitaṃ, tadā kassapo bhagavā nibbatto. Tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā parihāyitvā vassasatakālaṃ pattaṃ, atha amhākaṃ sammāsambuddho nibbatto. Evaṃ anupubbena parihāyitvā vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. Tattha ca yaṃ āyuparimāṇesu mandesu buddhā nibbattanti, tesampi tadeva āyuparimāṇaṃ hotīti. Dasamaṃ.

“或少或多”是说，比一百年多一点，多十年或二十年。再者，活到一百岁的人是没有的，但在最好的情况下，他们能活六十或八十岁。然而，许多人未到一百岁，在五岁、十岁等年龄时就死了。此处，拘留孙(Kakusandha)世尊在人寿四万岁时出现，拘那含牟尼(Koṇāgamana)在人寿三万岁时出现，这看起来像是依次递减，但并非如此递减，当知是增长复增长后才递减的。如何呢？拘留孙世尊就在此劫人寿四万岁时出现，他将寿命分为五份，度过了四份，在第五份尚存时般涅槃了。那寿命递减至十岁时，又复增长至阿僧祇，之后再递减至三万岁时，拘那含牟尼出现了。当他也同样般涅槃后，那寿命递减至十岁时，又复增长至阿僧祇，之后再递减至两万岁时，迦叶(Kassapa)世尊出现了。当他也同样般涅槃后，那寿命递减至十岁时，又复增长至阿僧祇，之后再递减至一百岁时，我们的正自觉者出现了。当知是如此依次递减，然后增长，再增长，复递减。并且，当诸佛在人寿短暂之时出现，他们的寿命也就是那个长度。第十经释义终。

Dutiyo vaggo.

第二品终。

Anamataggasaṃyuttavaṇṇanā niṭṭhitā.

无始相应释义终。

5. Kassapasaṃyuttaṃ

5. 迦叶相应

1. Santuṭṭhasuttavaṇṇanā

1. 知足经释义

144. Kassapasaṃyuttassa [Pg.150] paṭhame santuṭṭhāyanti santuṭṭho ayaṃ. Itarītarenāti na thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena kenaci, atha kho yathāladdhādīnaṃ itarītarena yena kenaci santuṭṭhoti attho. Cīvarasmiñhi tayo santosā yathālābhasantoso yathābalasantoso yathāsāruppasantosoti. Piṇḍapātādīsupi eseva nayo.

144. 于《迦叶相应》第一经中，“知足”者，谓此迦叶知足。“以任何事物”者，非指任何粗、细、劣、胜、坚、旧之物，而是指对随其所得的或劣或胜的任何事物皆感满足之意。于衣，有三种知足：随得而足、随力而足、随宜而足。于食物等亦然。

Tesaṃ ayaṃ pabhedasaṃvaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti. Ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā cīvarāni labhitvā – ‘‘idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ, idaṃ appalābhīnaṃ hotū’’ti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā pana nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti. Ayamassa cīvare yathāsāruppasantoso.

兹为彼等之差别释义：于此，有比丘获得衣，或好或坏，彼仅以此维生，不希求其他，纵得亦不受。此乃彼于衣之随得而足。复次，若彼天生体弱，或为病老所侵，穿着厚重之衣则感疲惫，彼便与同类比丘交换，用轻便之衣维生，亦复知足。此乃彼于衣之随力而足。又有另一比丘，能得精美资具，彼获得丝绸衣等贵重之衣，或众多衣物，心念：“此适合久出家之长老，此适合多闻者，此适合病者，此当予少得者。”如是布施后，自取彼等之旧衣，或从垃圾堆等处捡拾碎布，制成僧伽梨(saṅghāṭi)穿着，亦复知足。此乃彼于衣之随宜而足。

Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa piṇḍapāte yathālābha santoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhutvā samaṇadhammaṃ karontopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so taṃ cīvaraṃ viya cirapabbajita-bahussuta-appalābhagilānānaṃ datvā[Pg.151], tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathāsāruppasantoso.

再者，于此，有比丘获得钵食，或粗或精，他仅以此维生，不希求其他，即使获得也不接受。此乃其于钵食之随得而足。又，若有比丘获得于己不合体质或不宜病体的钵食，食用后会感不适，他便将此钵食给予合适的比丘，从其手中取得适宜的食物食用，虽修行沙门法，亦是知足。此乃其于钵食之随力而足。复有另一比丘获得许多精美钵食，他如分配衣物一般，将其布施给长腊、多闻、少得、病患的比丘，然后食用他们所剩的，或另行托钵，食用混合的食物，亦是知足。此乃其于钵食之随宜而足。

Idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ na paṭighaṃ uppādeti, antamaso tiṇasanthārakenāpi yathāladdheneva tussati. Ayamassa senāsane yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti. Ayamassa senāsane yathābalasantoso. Aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitabahussutaappalābhagilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti. Ayamassa senāsane yathāsāruppasantoso. Yopi ‘‘uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa paṭibujjhato pāpavitakkā pātubhavantī’’ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasanto santuṭṭhova hoti. Ayampi senāsane yathāsāruppasantoso.

于此，有比丘获得住处，或合意或不合意，他都不因此生起喜悦或瞋恚，乃至仅得一草席，也随其所得而满足。这是他在住处上的随得而足。若有比丘获得的住处不合体质或不宜病体，居住其中会不适，他便将其让给合适的比丘，而居住于那位比丘所属的适宜住处，也同样感到满足。这是他在住处上的随力而足。另一位有大福德的比丘，获得洞窟、殿堂、楼阁等许多精美住处，他将这些住处，如同衣物等资具一般，布施给久出家者、多闻者、少得者、病者，自己随便住在何处，也同样感到满足。这是他在住处上的随宜而足。又有比丘反思：“所谓上等住处，是放逸之因，坐在那里，昏沉睡眠便会降临；被睡意征服而醒来时，会生起恶寻思。”因此，即使得到这样的住处也不接受，他拒绝之后，住在露天、树下等处，也同样感到满足。这也是在住处上的随宜而足。

Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa gilānapaccaye yathālābhasantoso. Yo pana telenatthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā vā aññadeva vā pariyesitvā bhesajjaṃ karontopi santuṭṭhova hoti. Ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvaraṃ viya cirapabbajita-bahussuta-appalābhagilānānaṃ datvā tesaṃ ābhatena yena kenaci yāpentopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ ‘‘gaṇha, bhante, yadicchasī’’ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha ‘‘muttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova [Pg.152] hoti. Ayamassa gilānapaccaye yathāsāruppasantoso. Iti ime tayo santose sandhāya ‘‘santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena cīvarenā’’ti vuttaṃ.

再者，于此，有比丘获得药品，或粗劣或精良，他对自己所得感到满足，不希求其他，纵使得到也不接受。此为他在病缘资具上的随得而足。又，若有需要油者却得到糖蜜，他便将糖蜜给与合适的比丘，从其手中换取油，或另寻他油来配药，也同样感到满足。此为他在病缘资具上的随力而足。另有具大福德者，获得油、蜜、糖蜜等许多精良药品，他将这些药品像衣物一般，施予久出家者、多闻者、少得者与病者，然后用他们所带来的任何东西维生，也同样感到满足。又，若有人将尿渍诃子（muttaharītaka）置于一器，将四甜物（catumadhura）置于另一器，对他说：“尊者，请随意取用。”倘若他的病用其中任何一种都能痊愈，但他想：“尿渍诃子为佛陀等所赞叹。”于是拒绝四甜物，而用尿渍诃子为药，他会感到极为满足。此为他在病缘资具上的随宜而足。因此，针对这三种知足，（世尊）说道：“诸比丘，迦叶对任何种类的衣都感到满足。”

Vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti. Eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti. Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. Eko santuṭṭho ca hoti, santosassa ca vaṇṇaṃ katheti. Ayaṃ tādisoti dassetuṃ itarītaracīvarasantuṭṭhiyā ca vaṇṇavādīti vuttaṃ. Anesananti dūteyyapahiṇagamanānuyogappabhedaṃ nānappakāraṃ anesanaṃ. Aladdhāti alabhitvā. Yathā ca ekacco ‘‘kathaṃ nu kho cīvaraṃ labhissāmī’’ti puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritassati, ayaṃ evaṃ aladdhā ca cīvaraṃ na paritassati. Laddhā cāti dhammena samena labhitvā. Agadhitoti vigatalobhagedho. Amucchitoti adhimattataṇhāya mucchaṃ anāpanno. Anajjhāpannoti taṇhāya anotthaṭo apariyonaddho. Ādīnavadassāvīti anesanāpattiyañca gadhitaparibhoge ca ādīnavaṃ passamāno. Nissaraṇapaññoti, ‘‘yāvadeva sītassa paṭighātāyā’’ti vuttanissaraṇameva jānanto paribhuñjatīti attho. Itarītarena piṇḍapātenātiādīsupi yathāladdhādīnaṃ yena kenaci piṇḍapātena, yena kenaci senāsanena, yena kenaci gilānapaccayabhesajjaparikkhārenāti evamattho daṭṭhabbo.

所谓称赞者：有一比丘，自己知足，但不称赞知足。有一比丘，自己不知足，却称赞知足。有一比丘，自己既不知足，也不称赞知足。有一比丘，自己知足，也称赞知足。为显示此人即是此类，故说“亦称赞于任何衣服的知足”。所谓“不寻求”，是指从事作为信使、受人差遣、为之奔走等各种不正当的谋求。‘未得’即没有得到。譬如某比丘想：‘我如何才能得到衣呢？’便与有福德的比丘们在一起，行欺诈之事而颤抖、战栗；而此人即使未得衣也不战栗。‘已得’即如法、平等地得到。‘不贪婪’即已离贪欲。‘不昏昧’即不陷入过度贪爱的昏昧中。‘不执取’即不被贪爱所淹没、所缠缚。‘见过患’即见到不如法谋求中的罪过，以及贪婪享用中的过患。‘具出离慧’，其义为：了知‘仅仅是为了防护寒冷’等所说的出离而受用。对于‘任何的食物’等，也应作如是解：即以任何所得的食物、任何的卧坐具，以及任何的病缘医药资具。

Kassapena vā hi vo, bhikkhave, ovadissāmīti ettha yathā mahākassapatthero catūsu paccayesu tīhi santosehi santuṭṭho, tumhepi tathārūpā bhavathāti ovadanto kassapena ovadati nāma. Yo vā panassa kassapasadisoti etthāpi yo vā panaññopi kassapasadiso mahākassapatthero viya catūsu paccayesu tīhi santosehi santuṭṭho bhaveyya, tumhepi tathārūpā bhavathāti ovadanto kassapasadisena ovadati nāma. Tathattāya paṭipajjitabbanti ‘‘sammāsambuddhassa imāya imasmiṃ santuṭṭhisutte vuttasallekhācārapaṭipattiyā kathanaṃ nāma bhāro, amhākampi [Pg.153] imaṃ paṭipattiṃ paripūraṃ katvā pūraṇaṃ bhāroyeva, āgato kho pana bhāro gahetabbo’’ti cintetvā yathā mayā kathitaṃ, tathattāya tathābhāvāya tumhehipi paṭipajjitabbanti. Paṭhamaṃ.

在此，“诸比丘，我将以迦叶来教诫你们”，是说：“正如大迦叶长老对四资具以三种知足而满足，你们也应成为那样。”如此教诫，即名为以迦叶来教诫。在此，“或有与迦叶相似者”，是说：“或者任何其他与迦叶相似者，像大迦叶长老一样，对四资具以三种知足而满足，你们也应成为那样。”如此教诫，即名为以与迦叶相似者来教诫。“应为成就彼而修习”是说：应思惟：“对正等觉者而言，于此《知足经》中所说的削减行仪之修习，讲述它是一种重担；对我们来说，圆满此修习也是一种重担。然而，已到来的重担，就应荷担。”如是思惟后，你们也应如我所说，为成就彼、为成为彼而修习。第一经竟。

2. Anottappīsuttavaṇṇanā

2. 无愧经释义

145. Dutiye anātāpīti yaṃ vīriyaṃ kilese ātapati, tena rahito. Anottappīti nibbhayo kilesuppattito kusalānuppattito ca bhayarahito. Sambodhāyāti sambujjhanatthāya. Nibbānāyāti nibbānasacchikiriyāya. Anuttarassa yogakkhemassāti arahattassa tañhi anuttarañceva catūhi ca yogehi khemaṃ.

145. 于第二经中，“无精勤者”(anātāpī)，是说缺少那能烧尽诸烦恼的精进。“无愧者”(anottappī)，是说对于烦恼的生起与善法的不生起都无所畏惧。“为完全觉悟”(sambodhāya)，是为觉悟义。“为涅槃”(nibbānāya)，是为亲证涅槃义。“为无上离轭安稳”(anuttarassa yogakkhemassa)，是为阿罗汉果，因为它既是无上，又从四轭中得安稳。

Anuppannātiādīsu ye pubbe appaṭiladdhapubbaṃ cīvarādiṃ vā paccayaṃ upaṭṭhākasaddhivihārika-antevāsīnaṃ vā aññatarato manuññavatthuṃ paṭilabhitvā taṃ subhaṃ sukhanti ayoniso gaṇhantassa aññataraṃ vā pana ananubhūtapubbaṃ ārammaṇaṃ yathā tathā vā ayoniso āvajjentassa lobhādayo pāpakā akusalā dhammā uppajjanti, te anuppannāti veditabbā. Aññathā hi anamatagge saṃsāre anuppannā nāma pāpakā dhammā natthi. Anubhūtapubbepi ca vatthumhi ārammaṇe vā yassa pakatibuddhiyā vā uddesaparipucchāya vā pariyattinavakammayonisomanasikārānaṃ vā aññataravasena pubbe anuppajjitvā pacchā tādisena paccayena sahasā uppajjanti, imepi ‘‘anuppannā uppajjamānā anatthāya saṃvatteyyu’’nti veditabbā. Tesuyeva pana vatthārammaṇesu punappunaṃ uppajjamānā nappahīyanti nāma, te ‘‘uppannā appahīyamānā anatthāya saṃvatteyyu’’nti veditabbā. Ayamettha saṅkhepo, vitthārato pana uppannānuppannabhedo ca pahānappahānavidhānañca sabbaṃ visuddhimagge ñāṇadassanavisuddhiniddese kathitaṃ.

于“未生”(anuppanna)等词中：若有人先前从未获得过衣等资具，或从侍者、同住者、弟子处获得某种可意之物后，不如理地执取其为“美好”、“快乐”；或对某个未曾体验过的所缘，随意地不如理转向，而生起贪等恶不善法，这些当知为“未生”。否则，在无始的轮回中，实无名为“未生”的恶法。再者，即使对于曾体验过的事物或所缘，若对某人而言，或因其本有的智慧，或因诵习与请教，或因教理、新业、如理作意等其中任一原因，（恶法）先前未曾生起，之后却因那样的缘而突然生起，这些也当知为“未生的若生起，则导致无益”。又，于那些事物与所缘中，（恶法）一再地生起而未被断除，则当知为“已生的若未断，则导致无益”。于此，此为纲要。至于其详尽的已生、未生之别，以及断除与否之规定，皆已于《清净道论》(Visuddhimagga)之〈智见清净的解释〉(Ñāṇadassanavisuddhiniddesa)中述及。

Anuppannā me kusalā dhammāti appaṭiladdhāpi sīlasamādhimaggaphalasaṅkhātā anavajjadhammā. Uppannāti teyeva paṭiladdhā. Nirujjhamānā anatthāya saṃvatteyyunti te sīlādidhammā parihānivasena puna anuppattiyā nirujjhamānā anatthāya saṃvatteyyunti veditabbā. Ettha ca lokiyā parihāyanti, lokuttarānaṃ parihāni natthīti. ‘‘Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā’’ti imassa [Pg.154] pana sammappadhānassa vasenāyaṃ desanā katā. Dutiyamaggo vā sīghaṃ anuppajjamāno, paṭhamamaggo nirujjhamāno anatthāya saṃvatteyyāti evampettha attho daṭṭhabbo. Iti imasmiṃ sutte ime cattāro sammappadhānā pubbabhāgavipassanāvasena kathitāti. Dutiyaṃ.

“我未生的善法”，即尚未获得的，名为戒、定、道、果的无过失法。“已生”，即已获得的彼等法。“若息灭则导致无益”，当知为：彼戒等法，因退失而不再生起，此息灭导致无益。于此，世间法会退失，出世间法无有退失。而此教示是依“为已生善法之住立”此正勤而作。或者，于此当知其义为：第二道未能速疾生起，已息灭的第一道则会导致无益。如是，于此经中，此四正勤是依前分观（pubbabhāgavipassanā）而说。第二经终。

3. Candūpamasuttavaṇṇanā

3. 月喻经释义

146. Tatiye candūpamāti candasadisā hutvā. Kiṃ parimaṇḍalatāya? No, apica kho yathā cando gaganatalaṃ pakkhandamāno na kenaci saddhiṃ santhavaṃ vā sinehaṃ vā ālayaṃ vā nikantiṃ vā patthanaṃ vā pariyuṭṭhānaṃ vā karoti, na ca na hoti mahājanassa piyo manāpo, tumhepi evaṃ kenaci saddhiṃ santhavādīnaṃ akaraṇena bahujanassa piyā manāpā candūpamā hutvā khattiyakulādīni cattāri kulāni upasaṅkamathāti attho. Apica yathā cando andhakāraṃ vidhamati, ālokaṃ pharati, evaṃ kilesandhakāravidhamanena ñāṇālokapharaṇena cāpi candūpamā hutvāti evamādīhipi nayehi ettha attho daṭṭhabbo.

146. 于第三经中，“如月”是指成为如月亮一般。是因其圆满吗？非也。实则，犹如月亮行于天际时，不与任何人建立亲密、喜爱、执著、欲求、期盼或缠缚，然实为大众所喜爱、悦纳；你们也应如此，不与任何人建立亲密等关系，从而为众人所喜爱、悦纳，如月亮般地亲近刹帝利等四种姓之家，此即其义。再者，犹如月亮驱散黑暗、遍布光明，你们也应以驱散诸烦恼的黑暗、遍布智慧的光明而成为如月亮一般。于此，亦当依此等理趣了知其义。

Apakasseva kāyaṃ apakassa cittanti teneva santhavādīnaṃ akaraṇena kāyañca cittañca apakassitvā, apanetvāti attho. Yo hi bhikkhu araññepi na vasati, kāmavitakkādayopi vitakketi, ayaṃ neva kāyaṃ apakassati, na cittaṃ. Yo hi araññepi kho viharati, kāmavitakkādayo pana vitakketi, ayaṃ kāyameva apakassati, na cittaṃ. Yo gāmante vasati, kāmavitakkādayopi kho na ca vitakketi, ayaṃ cittameva apakassati, na kāyaṃ. Yo pana araññe ceva vasati, kāmavitakkādayo ca na vitakketi, ayaṃ ubhayampi apakassati. Evarūpā hutvā kulāni upasaṅkamathāti dīpento ‘‘apakasseva kāyaṃ apakassa citta’’nti āha.

“当远离身，当远离心”，其义为：正是通过不作亲近交往等事，而使身与心远离、移开。诚然，若有比丘不住于林野，还思惟欲寻等，此比丘则身未远离，心也未远离。若有比丘住于林野，但思惟欲寻等，此比丘则唯身远离，心未远离。若有比丘住于村边，但不思惟欲寻等，此比丘则唯心远离，身未远离。而若有比丘既住于林野，又不思惟欲寻等，此比丘则两者皆远离。为阐明“你们当成为这样的人去亲近诸家”，（世尊）才说：“当远离身，当远离心”。

Niccanavakāti niccaṃ navakāva, āgantukasadisā eva hutvāti attho. Āgantuko hi paṭipāṭiyā sampattagehaṃ pavisitvā sace naṃ gharasāmikā disvā, ‘‘amhākaṃ puttabhātaro vippavāsaṃ gatā evaṃ vicariṃsū’’ti anukampamānā nisīdāpetvā bhojenti, bhuttamattoyeva ‘‘tumhākaṃ bhājanaṃ [Pg.155] gaṇhathā’’ti uṭṭhāya pakkamati, na tehi saddhiṃ santhavaṃ vā karoti, na kiccakaraṇīyāni vā saṃvidahati, evaṃ tumhepi paṭipāṭiyā sampattagharaṃ pavisitvā yaṃ iriyāpathesu pasannā manussā denti, taṃ gahetvā chinnasanthavā, tesaṃ kiccakaraṇīye abyāvaṭā hutvā nikkhamathāti dīpeti.

“常新”是指恒为新人，其义为：犹如访客。诚然，访客次第进入一户人家，若家主们见到他，心生悲悯想道：“我们离家在外的子弟也是这样过活的”，于是请他坐下，供养食物。他一吃完，便说：“请收回你们的器皿”，然后起身离去。他不与他们结交，也不为他们处理事务。此乃阐明：你们亦应如此，次第进入所到的人家，接受那些因威仪而心生净信的人们所布施之物，然后断绝交往，不参与其事务而离去。

Imassa pana niccanavakabhāvassa āvibhāvatthaṃ dvebhātikavatthu kathetabbaṃ – vasāḷanagaragāmato kira dve bhātikā nikkhamitvā pabbajitā, te cūḷanāgatthero ca mahānāgatthero cāti paññāyiṃsu. Te cittalapabbate tiṃsa vassāni vasitvā arahattaṃ pattā ‘‘mātaraṃ passissāmā’’ti āgantvā vasāḷanagaravihāre vasitvā punadivase mātugāmaṃ piṇḍāya pavisiṃsu. Mātāpi tesaṃ uḷuṅkena yāguṃ nīharitvā ekassa patte ākiri. Tassā taṃ olokayamānāya puttasineho uppajji. Atha naṃ āha – ‘‘tvaṃ, tāta, mayhaṃ putto mahānāgo’’ti. Thero ‘‘pacchimaṃ theraṃ puccha upāsike’’ti vatvā pakkāmi. Pacchimatherassapi yāguṃ datvā, ‘‘tāta, tvaṃ mayhaṃ putto cūḷanāgo’’ti pucchi? Thero ‘‘kiṃ, upāsike, purimaṃ theraṃ na pucchasī’’ti? Vatvā pakkāmi. Evaṃ mātarāpi saddhiṃ chinnasanthavo bhikkhu niccanavako nāma hoti.

为阐明此“常为客”之状态，当说二兄弟的故事。据说有两位兄弟从瓦萨拉城邑(Vasāḷanagara)出家，他们被称为小龙长老与大龙长老。他们在吉达拉山住了三十年，证得阿罗汉果后，心想：“我们去见母亲”，于是来到瓦萨拉城(Vasāḷanagara)的寺院住下。次日，他们为托钵进入母亲的村子。他们的母亲也用勺子取出粥，倒入其中一位的钵里。当她看着他时，生起了对儿子的爱。于是她对他说：“孩子，你是我儿大龙。”长老说：“优婆夷，去问后面的长老。”说完便离开了。她也给后面的长老粥，并问道：“孩子，你是我儿小龙吗？”长老说：“优婆夷，为何不问前面的长老呢？”说完便离开了。如是，即使与母亲也断绝情谊的比丘，是名“常为客”。

Appagabbhāti na pagabbhā, aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitāti attho. Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ nāma saṅghagaṇapuggala-bhojanasālā-jantāgharanahānatittha-bhikkhācāramagga-antaragharappavesanesu kāyena appatirūpakaraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe pallatthikāya vā nisīdati pāde pādaṃ ādhāyitvā vāti evamādi (mahāni. 165). Tathā gaṇamajjhe. Gaṇamajjheti catuparisasannipāte vā suttantikagaṇādisannipāte vā. Tathā vuḍḍhatare puggale. Bhojanasālāya pana vuḍḍhānaṃ āsanaṃ na deti, navānaṃ āsanaṃ paṭibāhati. Tathā jantāghare. Vuḍḍhe cettha anāpucchā aggijalanādīni karoti. Nhānatitthe ca yadidaṃ ‘‘daharo vuḍḍhoti pamāṇaṃ akatvā āgatapaṭipāṭiyā nhāyitabba’’nti vuttaṃ, tampi anādiyanto pacchā āgantvā udakaṃ otaritvā vuḍḍhe ca nave ca bādhati. Bhikkhācāramagge pana aggāsanaaggodakaaggapiṇḍānaṃ [Pg.156] atthāya purato gacchati bāhāya bāhaṃ paharanto. Antaragharappavesane vuḍḍhehi paṭhamataraṃ pavisati, daharehi saddhiṃ kāyakīḷanakaṃ karotīti evamādi.

“不轻浮”(appagabbha)即不鲁莽，其义是远离八处的身轻浮、四处的语轻浮及多处的意轻浮。所谓八处的身轻浮，是指在僧团中、团体中、对个人、在食堂、蒸气浴室、沐浴处、托钵途中以及进入俗家时，身体做出不当行为。譬如：有人在僧团中盘腿而坐，或将一脚搭在另一脚上等等。在团体中也是如此。所谓团体中，是指在四众集会或经师团体等集会中。对更年长的个人也是如此。在食堂里，则不给上座让座，阻止新学比丘就座。在蒸气浴室也是如此。在此处，他不请示上座就点火等。在沐浴处，他也不顾“不分年少或年长，应按抵达的次序沐浴”之规定，后到却先下水，妨碍了上座和新学比丘。在托钵的路上，为了得到上等的座位、上等的水、上等的食物而走在前面，手臂相互碰撞。进入俗家时，他比上座先进门，与年少者身体嬉戏等等。

Catuṭṭhānaṃ vacīpāgabbhiyaṃ nāma saṅghagaṇapuggalaantaragharesu appatirūpavācānicchāraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe anāpucchā dhammaṃ bhāsati. Tathā pubbe vuttappakārassa gaṇassa majjhe puggalassa ca santike, tattheva manussehi pañhaṃ puṭṭho vuḍḍhataraṃ anāpucchā vissajjeti. Antaraghare pana ‘‘itthannāme kiṃ atthi? Kiṃ yāgu, udāhu khādanīyaṃ bhojanīyaṃ? Kiṃ me dassasi? Kiṃ ajja khādissāma? Kiṃ bhuñjissāma? Kiṃ pivissāmā’’tiādīni bhāsati.

所谓四处的语轻浮，是指在僧团中、团体中、对个人、在俗家中发出不当的言语。譬如：有人在僧团中未经请示就说法。同样地，在前面所说的那类团体中及对个人，当在那里被人们问及问题时，他未经请示更年长的比丘就作回答。而在俗家中，他则说：“某某人家里有什么？是粥，还是嚼食、啖食？你会给我什么？我们今天吃什么嚼食？吃什么啖食？喝什么？”等等。

Anekaṭṭhānaṃ manopāgabbhiyaṃ nāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasāva kāmavitakkādīnaṃ vitakkanaṃ. Apica dussīlasseva sato ‘‘sīlavāti maṃ jano jānātū’’ti evaṃ pavattā pāpicchatāpi manopāgabbhiyaṃ. Iti sabbesampi imesaṃ pāgabbhiyānaṃ abhāvena appagabbhā hutvā upasaṅkamathāti vadati.

所谓体现在多方面的心的放肆，是指在各种情况中，即使身、语没有违犯，也仅在心中思惟欲寻等。再者，一个无戒者生起“愿人们知我为持戒者”这样的恶欲，也是心的放肆。因此，（世尊）说：“你们应因无有所有这些放肆而成为不放肆者，前往亲近。”

Jarudapānanti jiṇṇakūpaṃ. Pabbatavisamanti pabbate visamaṃ papātaṭṭhānaṃ. Nadīvidugganti nadiyā viduggaṃ chinnataṭaṭṭhānaṃ. Apakasseva kāyanti tādisāni ṭhānāni yo khiḍḍādipasuto kāyaṃ anapakassa ekatobhāriyaṃ akatvāva vāyupatthambhakaṃ aggāhāpetvā cittampi anapakassa ‘‘ettha patito hatthapādabhañjanādīni pāpuṇātī’’ti anādīnavadassāvitāya anubbejetvā sampiyāyamāno oloketi, so patitvā hatthapādabhañjanādianatthaṃ pāpuṇāti. Yo pana udakatthiko vā aññena vā kenaci kiccena oloketukāmo kāyaṃ apakassa ekato bhāriyaṃ katvā vāyupatthambhakaṃ gāhāpetvā, cittampi apakassa ādīnavadassanena saṃvejetvā oloketi, so na patati, yathāruciṃ oloketvā sukhī yenakāmaṃ pakkamati.

旧水井(Jarudapāna)，是指破败的水井。山之险(Pabbatavisama)，是指山上的险峻悬崖。河之难(Nadīvidugga)，是指河岸崩塌的险要之处。关于“远离其身”(Apakasseva kāyaṃ)：对于这类地方，若有人沉迷于嬉戏等，不收回身体，不使身体重心偏向一边，不绷紧身体，也不收回心，不因见到“若坠于此，会遭受断手断足等”的过患而感到惊惧地观看，他就会坠落而遭受断手断足等不幸。然而，若有人因需要水或因其他事务而想观看，他收回身体，使身体重心偏向一边，绷紧身体，也收回心，因见到过患而感到警醒，然后观看，他就不会坠落，能随心所欲地观看后，安乐地去往想去的地方。

Evameva [Pg.157] khoti ettha idaṃ opammasaṃsandanaṃ – jarudapānādayo viya hi cattāri kulāni, olokanapuriso viya bhikkhu. Yathā anapakaṭṭhakāyacitto tāni olokento puriso tattha patati, evaṃ arakkhitehi kāyādīhi kulāni upasaṅkamanto bhikkhu kulesu bajjhati, tato nānappakāraṃ sīlapādabhañjanādianatthaṃ pāpuṇāti. Yathā pana apakaṭṭhakāyacitto puriso tattha na patati, evaṃ rakkhiteneva kāyena rakkhitehi cittehi rakkhitāya vācāya suppaṭṭhitāya satiyā apakaṭṭhakāyacitto hutvā kulāni upasaṅkamanto bhikkhu kulesu na bajjhati. Athassa yathā tattha apatitassa purisassa, na pādā bhañjanti, evaṃ sīlapādo na bhijjati. Yathā hatthā na bhañjanti, evaṃ saddhāhattho na bhijjati. Yathā kucchi na bhijjati, evaṃ samādhikucchi na bhijjati. Yathā sīsaṃ na bhijjati, evaṃ ñāṇasīsaṃ na bhijjati, yathā ca taṃ khāṇukaṇṭakādayo na vijjhanti, evamimaṃ rāgakaṇṭakādayo na vijjhanti. Yathā so nirupaddavo yathāruci oloketvā sukhī yenakāmaṃ pakkamati, evaṃ bhikkhu kulāni nissāya cīvarādayo paccaye paṭisevanto kammaṭṭhānaṃ vaḍḍhetvā saṅkhāre sammasanto arahattaṃ patvā lokuttarasukhena sukhito yenakāmaṃ agatapubbaṃ nibbānadisaṃ gacchati.

同样地，此处是譬喻的连接——四家犹如废井等，比丘犹如观者。如同不收摄身心之人观看时会堕入其中，比丘若不守护身等而亲近诸家，亦会被诸家所束缚，从而遭受戒足毁坏等种种损害。又如同收摄身心之人不会堕入其中，比丘若以守护的身、守护的心、守护的语、善安住的念，收摄身心后亲近诸家，则不为诸家所束缚。于是，如同那未堕入之人，其足不折，比丘的戒足亦不毁坏；如同其手不折，信手亦不毁坏；如同其腹不破，定腹亦不毁坏；如同其头不破，慧头亦不毁坏。如同他不受木桩、荆棘等所刺，这位比丘亦不受贪欲的荆棘等所刺。如同那人无有危难，随意观看后，安乐地随其所欲离去；比丘亦如是，依靠诸家受用衣等资具，增长业处，审观诸行，证得阿罗汉果后，以出世间之乐而安乐，随其所欲，前往其从未去过的涅槃方向。

Idāni yo hīnādhimuttiko micchāpaṭipanno evaṃ vadeyya ‘‘sammāsambuddho ‘tividhaṃ pāgabbhiyaṃ pahāya niccanavakattena candūpamā kulāni upasaṅkamathā’ti vadanto aṭṭhāne ṭhapeti, asayhaṃ bhāraṃ āropeti, yaṃ na sakkā kātuṃ taṃ kāretī’’ti, tassa vādapathaṃ pacchinditvā, ‘‘sakkā evaṃ kātuṃ, atthi evarūpo bhikkhū’’ti dassento kassapo, bhikkhavetiādimāha.

如今，若有具下劣倾向、行于邪道者或言：“正等觉者说‘应断除三种轻浮，常如新客，如月亮般亲近诸家’，是将人置于不当之处，加上了难以承受的重担，强人所难。”为断其言路，并开示“此事可行，有如是比丘”，世尊便说：“诸比丘，迦叶……”等语。

Ākāse pāṇiṃ cālesīti nīle gaganantare yamakavijjutaṃ cārayamāno viya heṭṭhābhāgaṃ uparibhāgaṃ ubhatopassesu pāṇiṃ sañcāresi. Idañca pana tepiṭake buddhavacane asambhinnapadaṃ nāma. Attamanoti tuṭṭhacitto sakamano, na domanassena pacchinditvā gahitamano. Kassapassa, bhikkhaveti idampi purimanayeneva paravādaṃ pacchinditvā atthi evarūpo bhikkhūti dassanatthaṃ vuttaṃ.

“于空中挥手”，是说犹如在蔚蓝的天空中划过双闪电般，于下方、上方及两侧挥动其手。此于三藏佛语中是为不杂乱句。“心满意足”，是说心意喜悦，自主其心，其心并非为忧恼所断、所执。“迦叶，诸比丘”，此亦如前述之法，为断除他论，并为显示“有如是比丘”而说。

Pasannākāraṃ [Pg.158] kareyyunti cīvarādayo paccaye dadeyyuṃ. Tathattāya paṭipajjeyyunti sīlassa āgataṭṭhāne sīlaṃ pūrayamānā, samādhivipassanā maggaphalānaṃ āgataṭṭhāne tāni tāni sampādayamānā tathābhāvāya paṭipajjeyyuṃ. Anudayanti rakkhaṇabhāvaṃ. Anukampanti muducittataṃ. Ubhayañcetaṃ kāruññasseva vevacanaṃ. Kassapo, bhikkhaveti idampi purimanayeneva paravādaṃ pacchinditvā atthi evarūpo bhikkhūti dassanatthaṃ vuttaṃ. Kassapena vāti ettha candopamādivasena yojanaṃ katvā purimanayeneva attho veditabbo. Tatiyaṃ.

“应作净信之相”，是说应布施衣等资具。“应为达如是状态而行道”，是说于戒到来之处，圆满其戒；于定、观、道、果到来之处，成就彼等，为达如是状态而行道。“顾念”，是守护的状态。“怜悯”，是心的柔软。此二者皆是悲（kāruñña）的同义词。“迦叶，诸比丘”，此亦如前述之法，为断除他论，并为显示“有如是比丘”而说。于“或如迦叶”一句，应通过月喻等方式连结，如前述之法了知其义。第三经。

4. Kulūpakasuttavaṇṇanā

4. 亲近居家者经释义

147. Catutthe kulūpakoti kulagharānaṃ upagantā. Dentuyeva meti dadantuyeva mayhaṃ. Sandīyatīti aṭṭīyati pīḷiyati. Sesamettha vuttanayānusāreneva veditabbaṃ. Catutthaṃ.

147. 第四经中，“亲近居家者”，是说前往俗家之人。“愿彼等仅施予我”，是说“愿彼等一定施予我”。“彼困扰”，是说彼苦恼、受压迫。其余部分应如前述之法了知。第四经。

5. Jiṇṇasuttavaṇṇanā

5. 耆宿经释义

148. Pañcame jiṇṇoti thero mahallako. Garukānīti taṃ satthu santikā laddhakālato paṭṭhāya chinnabhinnaṭṭhāne suttasaṃsibbanena ceva aggaḷadānena ca anekāni paṭalāni hutvā garukāni jātāni. Nibbasanānīti pubbe bhagavatā nivāsetvā apanītatāya evaṃladdhanāmāni. Tasmāti yasmā tvaṃ jiṇṇo ceva garupaṃsukūlo ca. Gahapatānīti paṃsukūlikaṅgaṃ vissajjetvā gahapatīhi dinnacīvarāni dhārehīti vadati. Nimantanānīti piṇḍapātikaṅgaṃ vissajjetvā salākabhattādīni nimantanāni bhuñjāhīti vadati. Mama ca santiketi āraññikaṅgaṃ vissajjetvā gāmantasenāsaneyeva vasāhīti vadati.

148. 第五经。“年老”者，是长老年迈。“沉重”者，是说那件粪扫衣自从得自世尊之时起，就在破损之处以线缝缀、以布片加固，形成多层而变得沉重。“穿过的”者，是说因其先前曾被世尊穿过后脱下而得此名。“因此”者，是说因为你既已年老，粪扫衣也沉重。“居士衣”者，是说：‘舍弃粪扫衣头陀支，穿上居士们所施的衣服吧。’“邀请食”者，是说：‘舍弃乞食头陀支，受用筹食等邀请食吧。’“在我身边”者，是说：‘舍弃阿兰若头陀支，就住在村边住所吧。’

Nanu ca yathā rājā senāpatiṃ senāpatiṭṭhāne ṭhapetvā tassa rājūpaṭṭhānādinā attano kammena ārādhentasseva taṃ ṭhānantaraṃ gahetvā aññassa dadamāno ayuttaṃ nāma karoti, evaṃ satthā mahākassapattherassa paccuggamanatthāya tigāvutaṃ maggaṃ gantvā rājagahassa ca nāḷandāya ca antare bahuputtakarukkhamūle nisinno tīhi ovādehi upasampādetvā tena saddhiṃ attano cīvaraṃ parivattetvā theraṃ jātiāraññikaṅgañceva jātipaṃsukūlikaṅgañca [Pg.159] akāsi, so tasmiṃ kattukamyatāchandena satthu cittaṃ ārādhentasseva paṃsukūlādīni vissajjāpetvā gahapaticīvarapaṭiggahaṇādīsu niyojento ayuttaṃ nāma karotīti. Na karoti. Kasmā? Attajjhāsayattā. Na hi satthā dhutaṅgāni vissajjāpetukāmo, yathā pana aghaṭṭitā bheriādayo saddaṃ na vissajjenti, evaṃ aghaṭṭitā evarūpā puggalā na sīhanādaṃ nadantīti nadāpetukāmo sīhanādajjhāsayena evamāha. Theropi satthu ajjhāsayānurūpeneva ‘‘ahaṃ kho, bhante, dīgharattaṃ āraññiko cevā’’tiādinā nayena sīhanādaṃ nadati.

且问，譬如国王任命将军，当将军正以侍奉国王等自己的工作来取悦国王时，国王却夺其职位授予他人，此为不当。同理，导师为迎接大迦叶长老，行三伽浮多之路，坐于王舍城与那烂陀之间的多子树下，以三教诫为他授具足戒，与他交换自己的袈裟，使长老成为天生的阿兰若行者与天生的粪扫衣行者。而当长老正以行此之愿欲取悦导师之心时，导师却令他舍弃粪扫衣等，嘱其受用居士衣等，这难道不是不当吗？非也。为何？因为有利益的意趣。导师并非欲令他舍弃诸头陀支，而是譬如未经敲击的鼓等不发声，同样地，这类人若不受激发则不作狮子吼。导师欲令他作狮子吼，故怀此意趣而如是说。长老亦随顺导师的意趣，以“世尊，我实长夜为阿兰若行者……”等方式作狮子吼。

Diṭṭhadhammasukhavihāranti diṭṭhadhammasukhavihāro nāma āraññikasseva labbhati, no gāmantavāsino. Gāmantasmiñhi vasanto dārakasaddaṃ suṇāti, asappāyarūpāni passati, asappāye sadde suṇāti, tenassa anabhirati uppajjati. Āraññiko pana gāvutaṃ vā aḍḍhayojanaṃ vā atikkamitvā araññaṃ ajjhogāhetvā vasanto dīpibyagghasīhādīnaṃ sadde suṇāti, yesaṃ savanapaccayā amānusikāsavanarati uppajjati. Yaṃ sandhāya vuttaṃ –

“现法乐住”是说，名为现法乐住者，唯阿兰若行者可得，非乡村住者可得。因为住在乡村者会听到孩童的吵闹声，看到不适宜的色，听到不适宜的声，由此生起不喜。而阿兰若行者则越过一拘卢舍(gāvuta)或半由旬(aḍḍhayojana)，深入林中居住，听到豹、虎、狮子等的声音，缘于听闻彼等声音而生起非人之乐。针对此而说：

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī ratī hoti, sammā dhammaṃ vipassato.

比丘入空室，内心得寂静，正观于法时，得超人之乐。

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ. (dha. pa. 373-374);

随观五蕴之生灭，即得喜与乐。此于知者，即是甘露。

‘‘Purato pacchato vāpi, aparo ce na vijjati;

Tattheva phāsu bhavati, ekassa ramato vane’’ti.

前后顾盼无人影，独处林间乐自生。

Tathā piṇḍapātikasseva labbhati, no apiṇḍapātikassa. Apiṇḍapātiko hi akālacārī hoti, turitacāraṃ gacchati, parivatteti, palibuddhova gacchati, tattha ca bahusaṃsayo hoti. Piṇḍapātiko pana na akālacārī hoti, na turitacāraṃ gacchati, na parivatteti, apalibuddhova gacchati, tattha ca na bahusaṃsayo hoti.

同样地，此（现法乐住）唯托钵乞食者可得，非不托钵乞食者可得。因为不托钵乞食者会非时而行，步履匆忙，从事交换，如被束缚般行走，且于彼处多有疑虑。而托钵乞食者则不非时而行，不步履匆忙，不从事交换，如无束缚般行走，且于彼处无有诸多疑虑。

Kathaṃ? Apiṇḍapātiko hi gāmato dūravihāre vasamāno kālasseva ‘‘yāguṃ vā pārivāsikabhattaṃ vā lacchāmi, āsanasālāya vā pana [Pg.160] uddesabhattādīsu kiñcideva mayhaṃ pāpuṇissatī’’ti makkaṭakasuttāni chindanto sayitagorūpāni uṭṭhāpento pātova gacchanto akālacārī hoti. Manusse khettakammādīnaṃ atthāya gehā nikkhanteyeva sampāpuṇituṃ migaṃ anubandhanto viya vegena gacchanto turitacārī hoti. Antarā kiñcideva disvā ‘‘asukaupāsako vā asukaupāsikā vā gehe, no gehe’’ti pucchati, ‘‘no gehe’’ti sutvā ‘‘idāni kuto labhissāmī’’ti? Aggidaḍḍho viya pavedhati, sayaṃ pacchimadisaṃ gantukāmo pācīnadisāya salākaṃ labhitvā aññaṃ pacchimadisāya laddhasalākaṃ upasaṅkamitvā, ‘‘bhante, ahaṃ pacchimadisaṃ gamissāmi, mama salākaṃ tumhe gaṇhatha, tumhākaṃ salākaṃ mayhaṃ dethā’’ti salākaṃ parivatteti. Ekaṃ vā pana salākabhattaṃ āharitvā paribhuñjanto ‘‘aparassāpi salākabhattassa pattaṃ dethā’’ti manussehi vutte, ‘‘bhante, tumhākaṃ pattaṃ detha, ahaṃ mayhaṃ patte bhattaṃ pakkhipitvā tumhākaṃ pattaṃ dassāmī’’ti aññassa pattaṃ dāpetvā bhatte āhaṭe attano patte pakkhipitvā pattaṃ paṭidento pattaṃ parivatteti nāma. Vihāre rājarājamahāmattādayo mahādānaṃ denti, iminā ca bhiyyo dūragāme salākā laddhā, tattha agacchanto puna sattāhaṃ salākaṃ na labhatīti alābhabhayena gacchati, evaṃ gacchanto palibuddho hutvā gacchati nāma. Yassa cesa salākabhattādino atthāya gacchati, ‘‘taṃ dassanti nu kho me, udāhu na dassanti, paṇītaṃ nu kho dassanti, udāhu lūkhaṃ, thokaṃ nu kho, udāhu bahukaṃ, sītalaṃ nu kho, udāhu uṇha’’nti evaṃ tattha ca bahusaṃsayo hoti.

如何？不持托钵头陀行的比丘住在远离村庄的住处，清晨时分便想：“我将得到粥或隔夜饭，或是在食堂能分到指定供养等食物”，（于是）他像剪断蜘蛛丝、叫醒睡牛群一样，一大早就出去，成为非时行者。为了在人们刚出门去田里劳作等时就遇到他们，他像追逐野鹿一样快速行走，成为急行者。他在途中看见某人就问：“某某优婆塞(upāsaka)或某某优婆夷(upāsikā)在家吗？”听到“不在家”，就想：“现在能从哪里得到呢？”他像被火烧着一样焦躁不安。他自己想去西边，却在东边领到食筹，于是就去找另一位领到西边食筹的比丘说：“尊者，我要去西边，请您拿我的食筹，把您的食筹给我。”就这样交换食筹。或者，当他领到一份筹食正在食用时，听人们说：“也请为另一份筹食取来钵。”他就（对另一位比丘）说：“尊者，请把您的钵给我，我把食物装入我的钵后，再将您的钵还给您。”他让人取来另一位比丘的钵，待食物送来，倒入自己的钵中，再归还其钵，这便称作换钵。当国王、大臣等在寺院里举行大布施时，而他又在更远的村庄领到了食筹，（他想）若不去那里，接下来七天就得不到食筹，他就会因害怕得不到而前往，这样前往就叫作为挂碍所缚而前往。他为了筹食等而去，在那里就会有很多疑惑：“他们到底会不会给我？是给好的还是差的？是给少还是多？是给凉的还是热的？”

Piṇḍapātiko pana kālasseva vuṭṭhāya vattapaṭivattaṃ katvā sarīraṃ paṭijaggitvā vasanaṭṭhānaṃ pavisitvā kammaṭṭhānaṃ manasikatvā kālaṃ sallakkhetvā mahājanassa uḷuṅkabhikkhādīni dātuṃ pahonakakāle gacchatīti na akālacārī hoti, ekekaṃ padavāraṃ cha koṭṭhāse katvā vipassanto gacchatīti na turitacārī hoti, attano garubhāvena ‘‘asuko gehe, na gehe’’ti na pucchati, salākabhattādīniyeva na gaṇhāti. Agaṇhanto kiṃ parivattessati? Na aññassa vasena palibuddhova hoti[Pg.161], kammaṭṭhānaṃ manasikaronto yathāruci gacchati, itaro viya na bahusaṃsayo hoti. Ekasmiṃ gāme vā vīthiyā vā alabhitvā aññattha carati. Tasmimpi alabhitvā aññattha caranto missakodanaṃ saṅkaḍḍhitvā amataṃ viya paribhuñjitvā gacchati.

再者，托钵者仅在适当之时起身，完成应作与还作，清洁身体，进入住处，作意于业处，善观时机，于大众能布施汤、粥、饭食等之时前往，故不是非时行者。他于每一步皆作六分观而行，故不是急行者。因自身威仪，他不问：“某某在家否？”他不接受筹食等。不接受者，何以交换？他不会为他人所束缚，作意于业处，随心所欲而行，不像他人那样多有疑惑。于一村或一街未得（食物），则前往他处。于彼处亦未得，则前往另一处，将收集到的杂烩饭如甘露般受用后离去。

Paṃsukūlikasseva labbhati, no apaṃsukūlikassa. Apaṃsukūliko hi vassāvāsikaṃ pariyesanto carati, na senāsanasappāyaṃ pariyesati. Paṃsukūliko pana na vassāvāsikaṃ pariyesanto carati, senāsanasappāyameva pariyesati. Tecīvarikasseva labbhati, na itarassa. Atecīvariko hi bahubhaṇḍo bahuparikkhāro hoti, tenassa phāsuvihāro natthi. Appicchādīnañceva labbhati, na itaresanti. Tena vuttaṃ – ‘‘attano ca diṭṭhadhammasukhavihāraṃ sampassamāno’’ti. Pañcamaṃ.

唯粪扫衣者可得，非粪扫衣者则不得。非粪扫衣者为寻求雨安居衣而行，不寻求适宜的住处。而粪扫衣者不为寻求雨安居衣而行，仅寻求适宜的住处。唯持三衣者可得，非持三衣者则不得。非持三衣者拥有众多物品与资具，故彼无安乐住。唯少欲等者可得，非少欲等者则不得。是故说：“观见自己于现法乐住。”第五。

6. Ovādasuttavaṇṇanā

6. 教诫经释义

149. Chaṭṭhe ahaṃ vāti kasmā āha? Theraṃ attano ṭhāne ṭhapanatthaṃ. Kiṃ sāriputtamoggallānā natthīti? Atthi. Evaṃ panassa ahosi ‘‘ime na ciraṃ ṭhassanti, kassapo pana vīsavassasatāyuko, so mayi parinibbute sattapaṇṇiguhāyaṃ nisīditvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇakālapavattanakaṃ karissati, attano taṃ ṭhāne ṭhapemi, evaṃ bhikkhū kassapassa sussūsitabbaṃ maññissantī’’ti. Tasmā evamāha. Dubbacāti dukkhena vattabbā. Dovacassakaraṇehīti dubbacabhāvakaraṇehi. Appadakkhiṇaggāhinoti anusāsaniṃ sutvā padakkhiṇaṃ na gaṇhanti yathānusiṭṭhaṃ na paṭipajjanti, appaṭipajjantā vāmagāhino nāma jātāti dasseti. Accāvadanteti atikkamma vadante, sutapariyattiṃ nissāya ativiya vādaṃ karonteti attho. Ko bahutaraṃ bhāsissatīti dhammaṃ kathento ko bahuṃ bhāsissati, kiṃ tvaṃ, udāhu ahanti? Ko sundarataranti, eko bahuṃ bhāsanto asahitaṃ amadhuraṃ bhāsati, eko sahitaṃ madhuraṃ, taṃ sandhāyāha ‘‘ko sundaratara’’nti? Eko pana bahuñca sundarañca kathento ciraṃ na bhāsati, lahuññeva uṭṭhāti, eko addhānaṃ pāpeti, taṃ sandhāyāha ‘‘ko ciratara’’nti? Chaṭṭhaṃ.

149. 在第六经中，（世尊）为何说“我或……”？是为了将长老置于自己的地位。难道舍利弗与目犍连不存在吗？存在的。但（世尊）曾这样想：“此二人不会长久住世，而迦叶有一百二十岁的寿命。我般涅槃后，他将在七叶窟(Sattapaṇṇiguhā)坐下，进行法与律的结集，使我的教法流传五千年。我将他置于我的地位，这样比丘们就会认为应当听从迦叶之言。”因此（世尊）这么说。“难教导”（dubbacā）是难以言说。“由导致难教导的因缘”（dovacassakaraṇehi）是由造成难教导状态的因缘。“不善领受者”（appadakkhiṇaggāhino）是显示：听闻教诫后，他们不恭敬地领受，不依所教导的去行；不行持者，则成为执取左道者。“超越言说者”（accāvadante）是指超越（界限）而说，意思是，依仗所闻的教理而作过度的论辩。“谁将说得更多？”是指在说法时，谁将说得更多，是你，还是我？“谁更善妙？”是指：有人说得多，却不连贯、不悦耳；有人说得连贯而悦耳。针对此而说“谁更善妙？”。又，有人说得既多且善妙，但说得不久，很快就起身了；有人则能持续很长时间。针对此而说“谁更持久？”。第六。

7. Dutiyaovādasuttavaṇṇanā

7. 第二教诫经释义

150. Sattame [Pg.162] saddhāti okappanasaddhā. Vīriyanti kāyikacetasikaṃ vīriyaṃ. Paññāti kusaladhammajānanapaññā. Na santi bhikkhū ovādakāti imassa puggalassa ovādakā anusāsakā kalyāṇamittā natthīti idaṃ, bhante, parihānanti dasseti. Sattamaṃ.

150. 在第七经中，“信”（saddhā）是决信（okappanasaddhā）。“精进”（vīriya）是身精进与心精进。“慧”（paññā）是了知善法的智慧。“没有比丘为教诫者”是显示：对此个人（puggala）而言，没有教导者、训诫者、善友，此即为衰退。第七。

8. Tatiyaovādasuttavaṇṇanā

8. 第三教诫经释义

151. Aṭṭhame tathā hi panāti pubbe sovacassatāya, etarahi ca dovacassatāya kāraṇapaṭṭhapane nipāto. Tatrāti tesu theresu. Ko nāmāyaṃ bhikkhūti ko nāmo ayaṃ bhikkhu? Kiṃ tissatthero kiṃ nāgattheroti? Tatrāti tasmiṃ evaṃ sakkāre kayiramāne. Tathattāyāti tathābhāvāya, āraññikādibhāvāyāti attho. Sabrahmacārikāmoti ‘‘ime maṃ parivāretvā carantū’’ti evaṃ kāmeti icchati patthetīti sabrahmacārikāmo. Tathattāyāti lābhasakkāranibbattanatthāya. Brahmacārupaddavenāti yo sabrahmacārīnaṃ catūsu paccayesu adhimattacchandarāgo upaddavoti vuccati, tena upaddutā. Abhipatthanāti adhimattapatthanā. Brahmacāriabhipatthanenāti brahmacārīnaṃ adhimattapatthanāsaṅkhātena catupaccayabhāvena. Aṭṭhamaṃ.

151. 第八。“tathā hi pana”是阐明原因的虚词，即往昔的易教诫与如今的难教诫。“于彼”（tatrā）是指于那些长老中。“此比丘是何名”（ko nāmāyaṃ bhikkhu）是问：此比丘叫什么名字？是帝须长老（Tissatthera）还是那伽长老（Nāgatthera）？“于彼”（tatrā）是指当对他作如是恭敬时。“为彼状态”（tathattāya）即为如是之状态，义为成为阿兰若住者等。“欲有同梵行者”（sabrahmacārikāmo）是指：“愿他们围绕我而行”，如是欲求、意欲、希求，故名“欲有同梵行者”。“为彼状态”（tathattāya）是指为生起利养恭敬。“因梵行之灾患”（brahmacārupaddavena）是指：对同梵行者们的四资具怀有过度欲贪，此谓“灾患”，为彼所扰害。“切愿”（abhipatthanā）是指过度希求。“因对梵行者之切愿”（brahmacāriabhipatthanena）是指对同梵行者们四资具的过度希求。第八。

9. Jhānābhiññasuttavaṇṇanā

9. 禅那与神通经释义

152. Navame yāvadeva ākaṅkhāmīti yāvadeva icchāmi. Yāni pana ito paraṃ vivicceva kāmehītiādinā nayena cattāri rūpāvacarajjhānāni, sabbaso rūpasaññānaṃ samatikkamātiādinā nayena catasso arūpasamāpattiyo, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhanti evaṃ nirodhasamāpatti, anekavihitaṃ iddhividhantiādinā nayena pañca lokikābhiññā ca vuttā. Tattha yaṃ vattabbaṃ siyā, taṃ sabbaṃ anupadavaṇṇanāya ceva bhāvanāvidhānena ca saddhiṃ visuddhimagge (visuddhi. 1.69) vitthāritameva. Chaḷabhiññāya pana āsavānaṃ khayāti āsavānaṃ khayena. Anāsavanti āsavānaṃ apaccayabhūtaṃ. Cetovimuttinti arahattaphalasamādhiṃ. Paññāvimuttinti arahattaphalapaññaṃ. Navamaṃ.

152. 第九。“只要我愿意”（yāvadeva ākaṅkhāmi）即只要我意欲。至于其后以“远离诸欲”（vivicceva kāmehi）等方法所说的四种色界禅，以“遍超色想”（sabbaso rūpasaññānaṃ samatikkama）等方法所说的四无色等至，以及“遍超非想非非想处，进入想受灭定”（sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ）的灭尽定，和以“种种神通”（anekavihitaṃ iddhividhaṃ）等方法所说的五种世间神通，凡此中应说者，皆已于《清净道论》（Vism.1.69）中，连同随文释义及修习方法一并广为详述。又，于六通中，“诸漏之尽”（āsavānaṃ khayā）是指因诸漏已尽。“无漏”（anāsavaṃ）是指非为诸漏之缘。“心解脱”（cetovimuttiṃ）是指阿罗汉果定。“慧解脱”（paññāvimuttiṃ）是指阿罗汉果慧。第九。

10. Upassayasuttavaṇṇanā

10. 依止经释义

153. Dasame [Pg.163] āyāma, bhanteti kasmā bhikkhunīupassayagamanaṃ yācati? Na lābhasakkārahetu, kammaṭṭhānatthikā panettha bhikkhuniyo atthi, tā ussukkāpetvā kammaṭṭhānaṃ kathāpessāmīti yācati. Nanu ca so sayampi tepiṭako bahussuto, kiṃ sayaṃ kathetuṃ na sakkotīti? No na sakkoti. Buddhapaṭibhāgassa pana sāvakassa kathaṃ saddhātabbaṃ maññissantīti yācati. Bahukicco tvaṃ bahukaraṇīyoti kiṃ thero navakammādipasuto, yena naṃ evamāhāti? No, satthari pana parinibbute catasso parisā ānandattheraṃ upasaṅkamitvā, ‘‘bhante, idāni kassa pattacīvaraṃ gahetvā caratha, kassa pariveṇaṃ sammajjatha, kassa mukhodakaṃ dethā’’ti rodanti paridevanti. Thero ‘‘aniccā saṅkhārā, vuddhasarīrepi nillajjova maccurājā pahari. Esā saṅkhārānaṃ dhammatā, mā socittha, mā paridevitthā’’ti parisaṃ saññāpeti. Idamassa bahukiccaṃ. Taṃ sandhāya thero evamāha. Sandassesīti paṭipattiguṇaṃ dassesi. Samādapesīti gaṇhāpesi. Samuttejesīti samussāhesi. Sampahaṃsesīti paṭiladdhaguṇena modāpesi.

153. 第十。“尊者，我们去吧”，为何请求前往比丘尼住处？不是为了利养恭敬，而是因为“此处有希望修习业处的比丘尼，我将激励她们，并使人宣说业处”，因此而请求。难道他自己不也是三藏持者、多闻者吗？为何不能自己宣说呢？不是不能。而是因为他想：“她们会认为，与佛陀同等的大声闻所说的话是应当信受的”，因此而请求。“您事务繁多，有很多事情要处理”，长老是因阿难长老忙于新建工程等事务才这么说的吗？不是的。而是在导师般涅槃后，四众来到阿难长老面前，哭泣、悲叹道：“尊者，现在您为谁拿着衣钵行走？为谁打扫住处？为谁准备洗脸水呢？”长老开导大众说：“诸行无常，无耻的死王甚至打击了佛陀的身体。这即是诸行的法性。你们不要忧愁，不要悲叹。”这即是他的众多事务。长老是考虑到这一点才这么说的。“开示”，是指开示了修行的功德。“劝励”，是指使之受持。“激励”，是指善加鼓舞。“令欢喜”，是指以所获得的功德使之清净。

Thullatissāti sarīrena thūlā, nāmena tissā. Vedehamuninoti paṇḍitamunino. Paṇḍito hi ñāṇasaṅkhātena vedena īhati sabbakiccāni karoti, tasmā ‘‘vedeho’’ti vuccati. Vedeho ca so muni cāti, vedehamuni. Dhammaṃ bhāsitabbaṃ maññatīti tipiṭakadharassa dhammabhaṇḍāgārikassa sammukhe sayaṃ araññavāsī paṃsukūliko samāno ‘‘dhammakathiko aha’’nti dhammaṃ bhāsitabbaṃ maññati. Idaṃ kiṃ pana, kathaṃ panāti? Avajānamānā bhaṇati. Assosīti aññena āgantvā ārocitavasena assosi. Āgamehi tvaṃ, āvusoti tiṭṭha tvaṃ, āvuso. Mā te saṅgho uttari upaparikkhīti mā bhikkhusaṅgho atirekaokāse taṃ upaparikkhīti. Idaṃ vuttaṃ hoti – ‘‘ānandena buddhapaṭibhāgo sāvako vārito, ekā bhikkhunī na vāritā, tāya saddhiṃ santhavo vā sineho vā bhavissatī’’ti mā taṃ saṅgho evaṃ amaññīti.

“粗壮提舍(Thullatissā)”是指身体粗壮，名为提舍。“维德哈牟尼(Vedehamuni)”是指智慧牟尼。因为智者以其名为“明”(veda)的智慧努力行办一切事务，故称“维德哈(Vedeha)”。他既是维德哈，又是牟尼，故名维德哈牟尼。“他认为应当说法”是指，他自己身为阿兰若住者、粪扫衣者，却在持三藏者、法之库藏守护者面前，自认“我是说法者”，而认为应当说法。“这算什么？那又如何？”她是轻蔑地这么说。“他听说了”是指因他人前来告知而听说。“贤友，你等一下”即：贤友，你停下。“愿僧团不会进一步审查你”即：愿比丘僧团不会在额外的事情上审查你。此话是说：“阿难没有阻止佛陀的同分弟子，（却）阻止了一位比丘尼，（僧团可能会想：）‘他与她会不会有亲密或爱染呢？’愿僧团不会如此看待你。”

Idāni [Pg.164] attano buddhapaṭibhāgabhāvaṃ dīpento taṃ kiṃ maññasi, āvusotiādimāha? Sattaratananti sattahatthappamāṇaṃ. Nāganti hatthiṃ. Aḍḍhaṭṭharatanaṃ vāti aḍḍharatanena ūnaaṭṭharatanaṃ, purimapādato paṭṭhāya yāva kumbhā vidatthādhikasattahatthubbedhanti attho. Tālapattikāyāti taruṇatālapaṇṇena. Cavitthāti cutā, na matā vā naṭṭhā vā, buddhapaṭibhāgassa pana sāvakassa upavādaṃ vatvā mahākassapatthere chahi abhiññāhi sīhanādaṃ nadante tassā kāsāvāni kaṇṭakasākhā viya kacchusākhā viya ca sarīraṃ khādituṃ āraddhāni, tāni hāretvā setakāni nivatthakkhaṇeyevassā cittassādo udapādīti. Dasamaṃ.

现在，为了显示自己是佛陀的同分弟子，他说了“贤友，你认为如何”等。“七肘”是指七腕尺高。“龙象”是指大象。“七肘半”是指八肘减半肘，义为从前足至头顶隆起处高七腕尺又一张手。“多罗叶”是指嫩的多罗树叶。“已脱落”是指已脱离，而非已死或已毁。当她对佛陀的同分弟子大迦叶(Mahākassapa)长老说出责难之语，长老以六神通作狮子吼时，她的袈裟就像荆棘枝或痒树枝一样开始啃噬她的身体。当她脱下那些袈裟，穿上白衣的刹那，她的心中生起了喜悦。第十。

11. Cīvarasuttavaṇṇanā

11. 衣经释义

154. Ekādasame dakkhiṇāgirisminti rājagahaṃ parivāretvā ṭhitassa girino dakkhiṇabhāge janapado dakkhiṇāgiri nāma, tasmiṃ cārikaṃ caratīti attho. Cārikā ca nāma duvidhā hoti turitacārikā ca aturitacārikā ca. Tattha yaṃ ekacco ekaṃ kāsāvaṃ nivāsetvā ekaṃ pārupitvā pattacīvaraṃ aṃse laggetvā chattaṃ ādāya sarīrato sedehi paggharantehi divasena sattaṭṭhayojanāni gacchati, yaṃ vā pana buddhā kiñcideva bodhaneyyasattaṃ disvā yojanasatampi yojanasahassampi khaṇena gacchanti, esā turitacārikā nāma. Devasikaṃ pana gāvutaṃ aḍḍhayojanaṃ tigāvutaṃ yojananti ettakaṃ addhānaṃ ajjatanāya nimantanaṃ adhivāsayato janasaṅgahaṃ karoto gamanaṃ, esā aturitacārikā nāma. Ayaṃ idha adhippetā.

154. 第十一经中，“在南山（Dakkhiṇāgiri）”者，谓围绕王舍城（Rājagaha）而立之山的南面地区，名为南山；于此地游行（cārikaṃ carati），此为义。所谓游行（cārikā）有两种：快速游行（turitacārikā）与不快速游行（aturitacārikā）。其中，若有比丘穿一件迦裟（kāsāva），披一件迦裟，将衣钵置于肩上，持伞，身体汗流，一日行七、八由旬；又或者，诸佛见到任何当度化的有情（bodhaneyyasatta），虽百由旬、千由旬亦能刹那而至，此名为快速游行。此外，为应允当日的邀请、摄受众人，而每日行一伽浮他（gāvuta）、半由旬、三伽浮他或一由旬，此名为不快速游行。此处意指此（不快速游行）。

Nanu ca thero pañcavīsati vassāni chāyā viya dasabalassa pacchato pacchato gacchantova ahosi, ‘‘kahaṃ ānando’’ti vacanassa okāsameva na adāsi, so kismiṃ kāle bhikkhusaṅghena saddhiṃ cārikaṃ carituṃ okāsaṃ labhatīti? Satthu parinibbānasaṃvacchare. Parinibbute kira satthari mahākassapatthero satthu parinibbāne sannipatitassa bhikkhusaṅghassa majjhe nisīditvā dhammavinayasaṅgāyanatthaṃ pañcasate bhikkhū uccinitvā, ‘‘āvuso, mayaṃ rājagahe vassaṃ vasantā dhammavinayaṃ saṅgāyissāma, tumhe pure [Pg.165] vassūpanāyikāya attano palibodhaṃ ucchinditvā rājagahe sannipatathā’’ti vatvā attanā rājagahaṃ gato. Ānandattheropi bhagavato pattacīvaraṃ ādāya mahājanaṃ saññāpento sāvatthiṃ gantvā tato nikkhamma rājagahaṃ gacchanto dakkhiṇāgirismiṃ cārikaṃ cari. Taṃ sandhāyetaṃ vuttaṃ.

然，阿难（Ānanda）长老二十五年间如影随形，常随十力者（世尊）之后，连让人有说“阿难在何处？”之机都未曾给予。他于何时方得与比丘僧团一同游行之机呢？于导师般涅槃之年。据说，导师般涅槃后，大迦叶（Mahākassapa）长老于为导师般涅槃而聚集的比丘僧团中坐下，为结集法与律而选出五百位比丘，说道：‘贤友（āvuso）们，我等将于王舍城（Rājagaha）安居，结集法与律。汝等当于雨安居开始前，断除各自的挂碍（palibodha），于王舍城集合。’说罢，他自己便前往王舍城。阿难长老亦持世尊的衣钵，为令大众知晓，先至舍卫城（Sāvatthī），复从彼处出发前往王舍城，途中于南山地区游行。此乃针对此事而说。

Yebhuyyena kumārabhūtāti ye te hīnāyāvattā nāma, te yebhuyyena kumārakā daharā taruṇā ekavassikadvevassikā bhikkhū ceva anupasampannakumārakā ca. Kasmā panete pabbajitā, kasmā hīnāyāvattāti? Tesaṃ kira mātāpitaro cintesuṃ – ‘‘ānandatthero satthu vissāsiko aṭṭha vare yācitvā upaṭṭhahati, icchiticchitaṭṭhānaṃ satthāraṃ gahetvā gantuṃ sakkoti, amhākaṃ dārake etassa santike pabbājema, so satthāraṃ gahetvā āgamissati, tasmiṃ āgate mayaṃ mahāsakkāraṃ kātuṃ labhissāmā’’ti. Iminā tāva kāraṇena nesaṃ ñātakā te pabbājesuṃ. Satthari pana parinibbute tesaṃ sā patthanā upacchinnā, atha te ekadivaseneva uppabbājesuṃ.

所谓“多数是童子”，是指那些被称为还俗者的人，他们多数是年幼、年轻、一二夏的比丘，以及未受具足戒的童子。那么，这些人为何出家，又为何还俗呢？据说他们的父母曾这样想：“阿难长老是导师的亲信，他请求了八项特权来侍奉导师，能够带着导师去任何想去的地方。我们让我们的孩子在他座下出家，他就会带着导师前来，当导师来时，我们就能做大供养了。”他们的亲属就是因为这个原因让他们出家的。然而，当导师般涅槃后，他们的这个愿望就断绝了，于是他们的亲属就在一天之内让他们还俗了。

Yathābhirantanti yathāruciyā yathāajjhāsayena. Tikabhojanaṃ paññattanti, idaṃ ‘‘gaṇabhojane aññatra samayā pācittiya’’nti (pāci. 211). Idaṃ sandhāya vuttaṃ. Tattha hi tiṇṇaṃ janānaṃ akappiyanimantanaṃ sādiyitvā ekato paṭiggaṇhantānampi anāpatti, tasmā ‘‘tikabhojana’’nti vuttaṃ.

所谓“随其所乐”，即随其所喜、随其意向。所谓“三人食被制定”，这是针对“除特定时机外，集体进食，犯波逸提”（《波逸提》211）而说。因为在那里，即使三位比丘接受了不如法的邀请而一同受食，也不犯戒，因此称为“三人食”。

Dummaṅkūnaṃ puggalānaṃ niggahāyāti dussīlapuggalānaṃ niggaṇhanatthaṃ. Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti dummaṅkūnaṃ niggaheneva pesalānaṃ uposathapavāraṇā vattanti, samaggavāso hoti, ayaṃ tesaṃ phāsuvihāro hoti, imassa phāsuvihārassa atthāya. Mā pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyunti yathā devadatto sapariso kulesu viññāpetvā bhuñjanto pāpicche nissāya saṅghaṃ bhindi, evaṃ aññepi pāpicchā gaṇabandhena kulesu viññāpetvā bhuñjamānā gaṇaṃ vaḍḍhetvā taṃ pakkhaṃ nissāya mā saṅghaṃ bhindeyyunti, iti iminā kāraṇena paññattanti attho. Kulānuddayatāya cāti bhikkhusaṅghe uposathapavāraṇaṃ katvā samaggavāsaṃ vasante [Pg.166] manussā salākabhattādīni datvā saggaparāyaṇā bhavanti, iti imāya kulānuddayatāya ca paññattanti attho.

“为制伏顽劣之人”，即为制伏破戒之人故。“为贤善比丘安住”，即通过制伏顽劣之人，贤善比丘们的布萨与自恣得以进行，得以和合而住，此即是他们的安住，为了此安住故。“莫令恶欲者依附派系而分裂僧团”，即如提婆达多与其徒众，在俗家中乞求而食，依附恶欲者而分裂了僧团；为令其他恶欲者亦不结党，在俗家中乞求而食，扩大其党派，并依附该派系而分裂僧团，为此因而制定。“亦为怜悯俗家故”，即当比丘僧团行布萨与自恣，和合而住时，人们布施票食等，从而得生天界，亦为此怜悯俗家故而制定。

Sassaghātaṃ maññe carasīti sassaṃ ghātento viya āhiṇḍasi. Kulūpaghātaṃ maññe carasīti kulāni upaghātento viya hananto viya āhiṇḍasi. Olujjatīti visesena palujjati bhijjati. Palujjanti kho te, āvuso, navappāyāti, āvuso, ete tuyhaṃ pāyena yebhuyyena navakā ekavassikaduvassikā daharā ceva sāmaṇerā ca palujjanti bhijjanti. Na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na jānātīti theraṃ tajjento āha.

“我看来你像在毁坏庄稼般地游荡”，即如毁坏庄稼者一般地游荡。“我看来你像在毁坏俗家般地游荡”，即如毁坏、损害俗家者一般地游荡。“堕落”，即特别地败坏、破裂。“贤友，你的那些新学们确实在堕落”，即是说：贤友，你的那些人，多数是新学、一两年资历的年轻比丘和沙弥，他们正在堕落、败坏。“这小子不知分寸”，是说“这小子不自量力”，他如此呵责长老。

Kumārakavādā na muccāmāti kumārakavādato na muccāma. Tathā hi pana tvanti idamassa evaṃ vattabbatāya kāraṇadassanatthaṃ vuttaṃ. Ayañhettha adhippāyo – yasmā tvaṃ imehi navehi bhikkhūhi indriyasaṃvararahitehi saddhiṃ vicarasi, tasmā kumārakehi saddhiṃ vicaranto kumārakoti vattabbataṃ arahasīti.

“我们免不了被称为‘童子’”，即我们免不了这种说法。“而你确实是这样”，说此语是为了显示如此说的理由。此处的意趣是：因为你与这些不守护根门的新比丘们一同游行，所以，与童子们一同游行的你，理应被称为“童子”。

Aññatitthiyapubbo samānoti idaṃ yasmā therassa imasmiṃ sāsane neva ācariyo na upajjhāyo paññāyati, sayaṃ kāsāyāni gahetvā nikkhanto, tasmā anattamanatāya aññatitthiyapubbataṃ āropayamānā āha.

“‘曾是外道’，此言乃因于此教法中，不见此长老有阿阇梨或戒师，而是自己拿了袈裟而出家。因此，她心怀不满，指控他曾是外道而如此说。

Sahasāti ettha rāgamohacāropi sahasācāro, idaṃ pana dosacāravasena vuttaṃ. Appaṭisaṅkhāti appaccavekkhitvā, idāni attano pabbajjaṃ sodhento yatvāhaṃ, āvusotiādimāha. Tattha aññaṃ satthāraṃ uddisitunti ṭhapetvā bhagavantaṃ aññaṃ mayhaṃ satthāti evaṃ uddisituṃ na jānāmi. Sambādho gharāvāsotiādīsu sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi tesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. Rajāpathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. ‘‘Āgamanapatho’’tipi vattuṃ vaṭṭati. Alagganaṭṭhena abbhokāso viyāti abbhokāso. Pabbajito hi kūṭāgāraratanamayapāsādadevavimānādīsu pihitadvāravātapānesu paṭicchannesu vasantopi neva laggati na sajjati na bajjhati, tena vuttaṃ [Pg.167] ‘‘abbhokāso pabbajjā’’ti. Apica sambādho gharāvāso kusalakiriyāya okāsābhāvato rajāpatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ, kilesarajānaṃ sannipātaṭṭhānato, abbhokāso pabbajjā kusalakiriyāya yathā sukhaṃ okāsasabbhāvato.

于“鲁莽地”一词，由贪与痴所起的行为亦是鲁莽的行为，但此语是就由嗔所起的行为而言。“不经省察”，即不经审虑。如今，他为澄清自己的出家，而说“贤友，我实不知……”等语。其中，“我不知能指认其他导师”，是说除了世尊，我不知还能指认谁为我的导师。“在家生活是束缚”等句，是说即使夫妻二人住在六十肘的大屋或相隔百由旬之处，但因其有挂虑、有障碍，在家生活仍是束缚。“是尘垢之道”，《大义注》中说，这是贪欲等尘垢生起之处，亦可说是“尘垢来处”。“出家如露地空旷”，因其无所执着。出家人即使住在有尖顶阁、宝构成之殿、天宫等门窗紧闭、遮蔽之处，也无所执着、无所黏着、无所束缚，因此说“出家如露地空旷”。再者，在家生活因无行善之机而为束缚；是尘垢之道，因其如未清扫的垃圾场，是烦恼尘垢的汇集处。出家如露地空旷，因其有自在行善的机会。

Nayidaṃ sukaraṃ…pe… pabbajeyyanti ettha ayaṃ saṅkhepakathā – yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ caritabbaṃ, ekadivasampi ca kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ, saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ, idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ, yaṃnūnāhaṃ kesamassuṃ ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajjeyyanti. Ettha ca yasmā agārassa hitaṃ kasivaṇijjādikammaṃ agāriyanti vuccati, taṃ pabbajjāya natthi, tasmā pabbajjā anagāriyāti ñātabbā, taṃ anagāriyaṃ. Pabbajeyyanti paṭipajjeyyaṃ.

“此事不易……我当出家”，于此有如下简说：此三学梵行，为达临终心故，须修持至完全圆满，乃至一日亦无缺损；为达临终心故，须修持至完全清净，乃至一日亦不为烦恼垢所染；须修持得犹如磨亮之螺贝、洗净之螺贝。此事，对住家者而言，于家中不易修持至完全圆满……等。我何不剃除须发，穿上染成坏色、适合梵行者的衣物，从家出离而趋于无家(anagāriya)而出家呢？于此，对家有利的农耕、商业等事务，称为“家事”(agāriya)，出家则无此事，故知出家为“无家事”(anagāriya)。“我当出家”(pabbajeyyaṃ)即“我当行此道”(paṭipajjeyyaṃ)。

Paṭapilotikānanti jiṇṇapilotikānaṃ terasahatthopi hi navasāṭako dasānaṃ chinnakālato paṭṭhāya pilotikāti vuccati. Iti mahārahāni vatthāni chinditvā kataṃ saṅghāṭiṃ sandhāya ‘‘paṭapilotikānaṃ saṅghāṭi’’nti vuttaṃ. Addhānamaggappaṭipannoti aḍḍhayojanato paṭṭhāya maggo addhānanti vuccati, taṃ addhānamaggaṃ paṭipanno, dīghamaggaṃ paṭipannoti attho.

“碎布衣”(Paṭapilotikānaṃ)即“旧碎布”(jiṇṇapilotikānaṃ)之义。因为即使是十三肘长的新衣，从其边缘被剪裁之时起，亦称为“碎布”(pilotika)。因此，这是针对以贵重衣料剪裁制成的僧伽梨而说为“碎布衣之僧伽梨”。“行于远道者”(Addhānamaggappaṭipanno)是：路程自半由旬起，称为“远道”(addhāna)；行于此远道，即行于长路之义。

Idāni yathā esa pabbajito, yathā ca addhānamaggaṃ paṭipanno, imassatthassa āvibhāvatthaṃ abhinīhārato paṭṭhāya anupubbikathā kathetabbā – atīte kira kappasatasahassamatthake padumuttaro nāma satthā udapādi, tasmiṃ haṃsavatīnagaraṃ upanissāya kheme migadāye viharante vedeho nāma kuṭumbiko asītikoṭidhanavibhavo pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi. Tasmiṃ khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ [Pg.168] bhikkhūnaṃ dhutavādānaṃ yadidaṃ nisabho’’ti etadagge ṭhapesi. Upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā, ‘‘bhante, sve mayhaṃ bhikkhaṃ adhivāsethā’’ti āha. Mahā kho, upāsaka, bhikkhusaṅghoti. Kittako bhagavāti. Aṭṭhasaṭṭhibhikkhusatasahassanti. Bhante, ekaṃ sāmaṇerampi vihāre asesetvā bhikkhaṃ adhivāsethāti. Satthā adhivāsesi. Upāsako satthu adhivāsanaṃ viditvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. Satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññattāsane nisinno dakkhiṇodakāvasāne yāgubhattādīni sampaṭicchanto bhattavissaggaṃ akāsi. Upāsakopi satthu santike nisīdi.

如今，为阐明这位大迦叶长老如何出家、如何行于漫长之道此义，当从其发愿开始依次叙述：过去，据说在十万劫之上，有位名为莲花上佛(Padumuttara)的导师出世。彼时，他依止天鹅城(Haṃsavatī)，住于名为安稳(Khema)的鹿野苑。当时，有一位名叫维德哈(Vedeha)的长者，拥有八十俱胝的财富。他清晨享用美食后，受持布萨，手持香花等物前往寺院，供养、顶礼导师后，坐于一旁。其时，导师将名为大尼沙巴(Mahānisabha)的第三声闻弟子，置于“诸比丘，我声闻比丘中，说头陀行者，此即尼沙巴第一”的崇高地位。那位优婆塞听后心生净信，在法说结束，众人起身离去后，他顶礼导师说：“尊者，愿您明天接受我的斋食。”导师说：“优婆塞，比丘僧团人数众多。”优婆塞问：“世尊，有多少呢？”导师回答说：“有六百八十万比丘。”优婆塞说：“尊者，请您连一位沙弥也不留在寺院，接受我的斋食。”导师应允了。优婆塞得知导师应允后，便回家准备大布施，于次日派人告知导师时间已到。导师取了衣钵，在比丘僧团的围绕下，前往优婆塞的家中，坐在铺设好的座位上。那位优婆塞也坐在导师的身边。

Tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthiṃ paṭipajji. Upāsako disvā uṭṭhāya gantvā theraṃ vanditvā ‘‘pattaṃ, bhante, no dethā’’ti āha. Thero pattaṃ adāsi. Bhante, idheva pavisatha, satthāpi gehe nisinnoti. Na vaṭṭissati upāsakāti. Upāsako therassa pattaṃ gahetvā piṇḍapātassa pūretvā nīharitvā adāsi. Tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha – ‘‘bhante, mahānisabhatthero ‘satthā gehe nisinno’ti vuttepi pavisituṃ na icchi, atthi nu kho etassa tumhākaṃ guṇehi atireko guṇo’’ti. Buddhānañca vaṇṇamaccheraṃ nāma natthi. Atha satthā evamāha – ‘‘upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so bhikkhu na evaṃ nisīditvā bhikkhaṃ udikkhati. Mayaṃ gāmantasenāsane vasāma, so araññasmiṃyeva vasati. Mayaṃ channe vasāma, so abbhokāsamhiyeva vasati. Iti tassa ayañca ayañca guṇo’’ti mahāsamuddaṃ pūrayamānova kathesi. Upāsako pakatiyāpi jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi – ‘‘kiṃ mayhaṃ aññāya sampattiyā, anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī’’ti?

其时，大尼沙巴(Mahānisabha)长老正在托钵，走在那条路上。优婆塞看见后起身前去，顶礼长老说：“尊者，请把您的钵给我们。”长老把钵给了他。“尊者，请进屋里来吧，世尊也坐在屋里。”“不妥当，优婆塞。”优婆塞接过长老的钵，装满食物后拿出来给了长老。然后跟随长老一段路后返回，在世尊面前坐下，这样说道：“尊者，大尼沙巴长老即使听说‘世尊在屋里坐着’也不愿意进来，难道他有胜过您的功德吗？”诸佛是没有称赞上的悭吝的。于是世尊这样说：“优婆塞，我们是等待供养而坐在屋里，那位比丘不是这样坐着盼望食物。我们住在村庄附近的住所，他却只住在森林里。我们住在有遮蔽处，他却只住在露天。”世尊就像注满大海一般，讲述了他如此这般的功德。那位优婆塞，如同原本就燃烧的灯又被浇上了油，倍加敬信，心想：“其他的成就于我何用？我当在未来某位佛陀的座下，发愿成为称赞头陀行之第一人！”

So punapi satthāraṃ nimantetvā teneva niyāmena satta divasāni dānaṃ datvā sattame divase aṭṭhasaṭṭhibhikkhusatasahassassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha – ‘‘yaṃ me, bhante, satta divasāni dānaṃ dentassa [Pg.169] mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike mahānisabhattherena pattaṭṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa paccayo hotū’’ti. Satthā ‘‘mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho’’ti olokento samijjhanabhāvaṃ disvā āha – ‘‘manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappamatthake gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī’’ti. Taṃ sutvā upāsako ‘‘buddhānaṃ dve kathā nāma natthī’’ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. So yāvatāyukaṃ sīlaṃ rakkhitvā tattha kālaṅkato sagge nibbatti.

他又一次邀请导师，以同样的方式布施七日。第七日，他向六百八十万比丘布施三衣后，俯伏于导师足下说：“尊者，我于此七日行布施，所有慈身业、慈语业、慈意业，愿我以此功德，不求其他天界成就，亦不求帝释、魔王、梵天之成就。惟愿此业成为助缘，令我于未来于某位佛陀座下，证得大尼沙巴长老（Mahānisabha Thera）所证之位，并成为十三头陀行者中的第一人。”导师观察道：“此人所愿甚大，能否实现呢？”当他见到此愿能够实现时，便说：“你所发的愿望甚为可喜。于未来十万劫后，将有名为乔达摩的佛陀出世，届时你将成为其第三位弟子，名为摩诃迦叶长老。”优婆塞听后心想：“诸佛无二语。”他认为此等成就犹如次日即可获得一般。他尽其寿守护戒律，命终之后投生于天界。

Tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassimhi sammāsambuddhe bandhumatīnagaraṃ nissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇe brāhmaṇakule nibbatti. Tasmiñca kāle ‘‘vipassī bhagavā sattame sattame saṃvacchare dhammaṃ kathetī’’ti mahantaṃ kolāhalaṃ hoti. Sakalajambudīpe devatā ‘‘satthā dhammaṃ kathessatī’’ti ārocenti, brāhmaṇo taṃ sāsanaṃ assosi. Tassa ca nivāsanasāṭako eko hoti, tathā brāhmaṇiyā, pārupanaṃ pana dvinnampi ekameva. Sakalanagare ‘‘ekasāṭakabrāhmaṇo’’ti paññāyati. Brāhmaṇānaṃ kenacideva kiccena sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ gacchati, brāhmaṇīnaṃ sannipāte sati sayaṃ gehe tiṭṭhati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. Tasmiṃ pana divase brāhmaṇo brāhmaṇiṃ āha – ‘‘bhoti, kiṃ rattiṃ dhammassavanaṃ suṇissasi divā’’ti? ‘‘Mayaṃ mātugāmajātikā nāma rattiṃ sotuṃ na sakkoma, divā sossāmī’’ti brāhmaṇaṃ gehe ṭhapetvā vatthaṃ pārupitvā upāsikāhi saddhiṃ divā gantvā satthāraṃ vanditvā ekamante nisinnā dhammaṃ sutvā upāsikāhiyeva saddhiṃ āgamāsi. Atha brāhmaṇo brāhmaṇiṃ gehe ṭhapetvā vatthaṃ pārupitvā vihāraṃ gato.

从那以后，他在天界与人间享受福报。距今九十一劫前，毗婆尸(Vipassī)正等觉者住于般头摩提城(Bandhumatī-nagara)附近的安稳鹿野苑(Khema Migadāya)之际，他从天界命终，投生于一个家道衰败的婆罗门家庭。当时有大呼声传言：“毗婆尸世尊将于第七年说法。”遍及整个瞻部洲(Jambudīpa)的天神都宣告：“导师将要说法了！”那位婆罗门听到了此消息。他有一件下裙，其妻亦然，但两人仅共用一件上衣。全城皆知其为“一衣婆罗门”。若有婆罗门众因事集会，他便让妻子留在家中，自己前去；若有婆罗门女集会，他便自己留在家中，由妻子披上那件衣服前去。那一日，婆罗门问其妻：“夫人，汝欲夜间听法，抑或白日？”“我等女流之辈，夜间听法不便，我将于白日去听。”于是她让婆罗门留在家中，自己披上那件衣服，白日与众优婆夷同去。她顶礼导师后，坐于一旁听法，之后便与众优婆夷一同回来。其后，婆罗门让妻子留在家中，自己披上那件衣服去了精舍。

Tasmiṃ ca samaye satthā parisamajjhe alaṅkatadhammāsane sannisinno cittabījaniṃ ādāya ākāsagaṅgaṃ otārento viya sineruṃ matthaṃ katvā [Pg.170] sāgaraṃ nimmathento viya dhammakathaṃ katheti. Brāhmaṇassa parisante nisinnassa dhammaṃ suṇantassa paṭhamayāmasmiṃyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. So pārutavatthaṃ saṅgharitvā ‘‘dasabalassa dassāmī’’ti cintesi. Athassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji, so ‘‘brāhmaṇiyā ca mayhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ natthi, apārupitvā ca nāma bahi carituṃ na sakkā’’ti sabbathāpi adātukāmo ahosi. Athassa nikkhante paṭhamayāme majjhimayāmepi tatheva pīti uppajji, so tatheva ca cintetvā tatheva adātukāmo ahosi. Athassa majjhimayāme nikkhante pacchimayāmepi tatheva pīti uppajji, so ‘‘taraṇaṃ vā hotu maraṇaṃ vā, pacchāpi jānissāmī’’ti vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. Tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena tikkhattuṃ apphoṭetvā ‘‘jitaṃ me jitaṃ me’’ti tayo vāre nadi.

其时，导师在会众中央，坐于庄严的法座上，手持彩扇，说法时犹如引下天空的银河，又如以须弥山为搅杵搅动大洋。婆罗门坐在会众的末席听法，在初夜时分，五种喜便生起，遍满全身。他心想：“我要将我所披的这件上衣供养给十力者。”但随即，显示出上千种过患的悭吝心生起，他想：“我和妻子只有这一件上衣，没有其他可披之物，不披上衣就无法出门。”因此他完全不想布施。初夜过后，中夜时分，同样的喜再次生起，他同样地思虑，也同样地不想布施。中夜过后，后夜时分，同样的喜再次生起，他想：“是生是死，之后便知！”便将上衣折好，放在导师的脚下。然后他弯起左臂，用右手拍打手臂三次，高呼三声：“我胜了！我胜了！”

Tasmiñca samaye bandhumarājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. Rañño ca nāma ‘‘jitaṃ me’’ti saddo amanāpo hoti. So purisaṃ pesesi ‘‘gaccha etaṃ puccha kiṃ vadesī’’ti? So tena gantvā pucchito āha – ‘‘avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ jinanti, na taṃ acchariyaṃ, ahaṃ pana pacchato āgacchantassa kūṭagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ madditvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me macchariyaṃ jita’’nti āha. Puriso gantvā taṃ pavattiṃ rañño ārocesi. Rājā āha – ‘‘amhe bhaṇe dasabalassa anurūpaṃ na jānimhā, brāhmaṇo pana jānī’’ti vatthayugampi pesesi. Taṃ disvā brāhmaṇo cintesi – ‘‘ayaṃ mayhaṃ tuṇhī nisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi, satthu guṇe paṭicca uppannena mayhaṃ ko attho’’ti tampi vatthayugaṃ dasabalasseva adāsi. Rājā ‘‘kiṃ brāhmaṇena kata’’nti? Pucchitvā, ‘‘tampi tena vatthayugaṃ tathāgatasseva dinna’’nti sutvā aññāni dve vatthayugāni pesesi. So tānipi adāsi. Rājā aññānipi cattārīti evaṃ yāva dvattiṃsa vatthayugāni pesesi. Atha brāhmaṇo [Pg.171] ‘‘idaṃ vaḍḍhetvā gahaṇaṃ viya hotī’’ti attano atthāya ekaṃ brāhmaṇiyā atthāya ekanti dve vatthayugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi. Tato paṭṭhāya ca satthu vissāsiko jāto.

其时，盘陀摩王（Bandhumarājā）正坐在法座后方的帷幕内听法。国王听到“我战胜了”的声音，心生不悦。他派人去问：“去问他说了什么？”使者前去询问，婆罗门答道：“其他人骑象乘车，手持刀剑盾牌战胜敌军，那不足为奇。而我，如同用棍棒击碎从后方袭来的恶牛的头颅并将其驱走一般，我调伏了吝啬之心，将自己所披的衣物布施给了十力者。我战胜了那份吝啬。”使者回去将此事禀告国王。国王说：“诸位，我们竟不知道何为对十力者相称的供养，而这位婆罗门却知道。”于是也送去了一对衣物。婆罗门看到后心想：“我安静坐着时，他什么也没给我，却在我讲述导师的功德时才给。依靠导师的功德而得来的东西，于我何益？”于是也将那对衣物布施给了十力者。国王问起婆罗门做了什么，当他听说“那对衣物也被他布施给如来了”之后，便又送去另外两对衣物。婆罗门也布施了它们。国王又送去四对，如此这般，直到送了三十二对衣物。这时婆罗门想：“这样不断增加，就好像在索取一样。”于是为自己取了一对衣物，为他的婆罗门妻子取了一对，将其余三十对都布施给了如来。从那时起，他成为了导师的亲信。

Atha naṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanikaṃ attano pārutaṃ rattakambalaṃ datvā āha – ‘‘ito paṭṭhāya idaṃ pārupitvā dhammaṃ suṇāhī’’ti. So ‘‘kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā’’ti? Cintetvā, antogandhakuṭiyaṃ tathāgatamañcassa upari vitānaṃ katvā agamāsi. Atha ekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. Tasmiñca samaye chabbaṇṇā buddharasmiyo kambalaṃ paṭihaññanti, kambalo ativiya virocati. Rājā uddhaṃ olokento sañjānitvā āha – ‘‘bhante, amhākaṃ esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno’’ti. Tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena ahaṃ pūjitoti. Rājā ‘‘brāhmaṇo yuttakaṃ aññāsi, na maya’’nti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. Sopi ‘‘aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī’’ti catusaṭṭhi salākabhattāni upanibandhāpetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti.

后来有一天，在寒冷的时节，国王看见他在世尊身边听法，便将自己所披、价值十万的红色毛毯给了他，说道：“从今以后，你就披着这个听法吧。”他心想：“我这腐朽之身，要这毛毯何用？”于是，他在香孤邸(gandhakuṭi)中将毛毯做成天盖，悬挂在如来的床座上方后离去。又有一天，国王清晨前往精舍，在香孤邸中坐在世尊身边。其时，六色佛光照在毛毯上，毛毯显得异常明亮。国王抬头看，认了出来，说道：“尊者，这是我们的毛毯，是我们送给那位单衣婆罗门的。”世尊说：“大王，你供养了婆罗门，而婆罗门供养了我。”国王心生欢喜，想道：“婆罗门知道什么是合宜的，而我们却不知道。”他于是将对人们有益的一切物品，每样都备齐八份，行此名为“一切八”的布施，并任命那位婆罗门为国师。那位婆罗门也想：“八个八就是六十四。”便设立了六十四份筹食，终生行布施、持守戒律，由此命终后，投生到天界。

Puna tato cuto imasmiṃ kappe koṇāgamanassa ca bhagavato kassapadasabalassa cāti dvinnaṃ buddhānaṃ antare bārāṇasiyaṃ kuṭumbiyaghare nibbatto, so vuddhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ carati. Tasmiñca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetuṃ āraddho. So disvā, ‘‘kasmā, bhante, saṅgharitvā ṭhapethā’’ti? Āha. Anuvāto nappahotīti. ‘‘Iminā, bhante, karothā’’ti sāṭakaṃ datvā, ‘‘nibbattanibbattaṭṭhāne me kenaci parihāni mā hotū’’ti patthanaṃ paṭṭhapesi. Gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi.

其后，他从天界死后，于此劫中，在拘那含牟尼(Koṇāgamana)世尊与迦叶(Kassapa)十力者二佛之间，投生于波罗奈(Bārāṇasī)一长者家。他长大后，过着在家生活，一日于林中经行。其时，一位独觉佛正在河边缝制僧袍，因经线不足，正要将其叠起收好。他看见后问道：“尊者，为何要将它叠起收好？”独觉佛答道：“经线不够。”他说：“尊者，请用此布。”便将自己的外衣布施给他，并发愿道：“愿我于一切生处，皆无任何减损。”又于其家中，正当其妻与其妹争吵时，一位独觉佛为乞食而入内。

Athassa [Pg.172] bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya ‘‘evarūpaṃ bālaṃ yojanasatena parivajjeyya’’nti patthanaṃ paṭṭhapesi. Sā gehadvāre ṭhitā taṃ sutvā, ‘‘imāya dinnaṃ bhattaṃ esa mā bhuñjatū’’ti pattaṃ gahetvā piṇḍapātaṃ chaḍḍetvā kalalassa pūretvā adāsi. Itarā disvā, ‘‘bāle maṃ tāva akkosa vā pahara vā. Evarūpassa pana dve asaṅkheyyāni pūritapāramissa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yutta’’nti āha. Athassa bhariyāya paṭisaṅkhānaṃ uppajji. Sā ‘‘tiṭṭhatha, bhante’’ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā pavarassa catumadhurassa pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ paccekabuddhassa hatthe ṭhapetvā, ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ paṭṭhapesi. Paccekabuddho anumoditvā ākāsaṃ pakkhandi. Tepi jāyampatikā yāvatāyukaṃ kusalaṃ katvā sagge nibbattitvā puna tato cavitvā upāsako bārāṇasiyaṃ asītikoṭivibhavassa seṭṭhino putto hutvā nibbatti, itarā tādisasseva dhītā hutvā nibbatti.

然后，他的妹妹供养了独觉佛钵食后，针对他的妻子发愿说：“愿我能远离这样的愚人一百由旬。”她（妻子）站在门口听到这话，便想：“别让他吃这个女人给的饭！”于是她夺过钵，倒掉里面的钵食，装满了泥巴给他。另一位（妹妹）看到后说：“你这愚人！你尽管辱骂我或殴打我，但是倒掉像这样一位已圆满二阿僧祇劫波罗蜜者的钵中饭食，再装上泥巴给他，这实在不该！”这时，他的妻子生起了省思之心。她说：“尊者，请留步。”便倒掉泥巴，洗净钵，用香粉擦拭，然后装满上等的四蜜，上面再浇上莲蕊色、光芒闪耀的酥油，放到独觉佛手中，并发愿道：“正如这钵食光明灿烂，愿我的身体也光明灿烂。”独觉佛随喜后，飞入空中而去。这对夫妻一生行善，命终后投生到天界。之后又从天界死去，那位优婆塞(upāsaka)投生为波罗奈(Bārāṇasī)一位拥有八十俱胝财富的长者之子，另一位（妻子）则投生为同等长者的女儿。

Tassa vuddhippattassa tameva seṭṭhidhītaraṃ ānayiṃsu. Tassā pubbe adinnavipākassa tassa kammassa ānubhāvena patikulaṃ paviṭṭhamattāya ummārabbhantare sakalasarīraṃ ugghāṭitavaccakuṭi viya duggandhaṃ jātaṃ. Seṭṭhikumāro ‘‘kassāyaṃ gandho’’ti pucchitvā ‘‘seṭṭhikaññāyā’’ti sutvā ‘‘nīharatha nīharathā’’ti ābhataniyāmeneva kulagharaṃ pesesi. Sā eteneva nīhārena sattasu ṭhānesu paṭinivattitā cintesi – ‘‘ahaṃ sattasu ṭhānesu paṭinivattā. Kiṃ me jīvitenā’’ti? Attano ābharaṇabhaṇḍaṃ bhañjāpetvā suvaṇṇiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthataṃ caturaṅgulubbedhaṃ. Tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalahatthake ādāya kassapadasabalassa cetiyakaraṇaṭṭhānaṃ gatā. Tasmiñca khaṇe ekā iṭṭhakapanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti. Seṭṭhidhītā vaḍḍhakiṃ āha – ‘‘imaṃ iṭṭhakaṃ ettha ṭhapethā’’ti. Amma, bhaddake kāle āgatāsi, sayameva ṭhapehīti. Sā āruyha telena haritālamanosilaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari [Pg.173] aṭṭhahi uppalahatthakehi pūjaṃ katvā vanditvā, ‘‘nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho’’ti patthanaṃ katvā, cetiyaṃ vanditvā, padakkhiṇaṃ katvā agamāsi.

他长大后，人们为他迎娶了那位富商之女。由于她过去未成熟的恶业果报的威力，她刚一踏入夫家的门槛内，全身就散发出如同敞开的厕所般的恶臭。富商之子问：“这是谁的臭味？”听说“是富商之女”后，便命令道：“把她赶出去！赶出去！”她就这样被以接来时同样的方式送回了娘家。她如此被七家退回后，心想：“我已被七家退回，活着还有什么意思？”于是她让人砸碎自己的首饰，制成一块一肘长、一张手宽、四指厚的金砖。然后她拿着一团雄黄与雌黄，手持八束青莲花，前往迦叶（Kassapa）十力者的佛塔建造之地。恰于其时，一圈砖正砌到缺一块接合砖的地方。富商之女对工匠说：“请把这块砖安在这里。”工匠说：“姑娘，你来得正是时候，你自己放上去吧。”她于是爬上去，用油调和雄黄与雌黄作为粘合剂，将金砖安放好，然后在上面用八束青莲花作供养。她顶礼后发愿道：“愿我生生世世，身上散发旃檀之香，口中散发青莲之香。”她礼敬佛塔，右绕后离去。

Atha tasmiṃyeva khaṇe yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi. Nagarepi nakkhattaṃ saṃghuṭṭhaṃ hoti. So upaṭṭhāke āha – ‘‘tadā idha ānītā seṭṭhidhītā atthi, kahaṃ sā’’ti? ‘‘Kulagehe sāmī’’ti. ‘‘Ānetha naṃ, nakkhattaṃ kīḷissāmā’’ti. Te gantvā, taṃ vanditvā ṭhitā ‘‘kiṃ, tātā, āgatatthā’’ti? Tāya puṭṭhā taṃ pavattiṃ ācikkhiṃsu. ‘‘Tātā, mayā ābharaṇabhaṇḍena cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthī’’ti. Te gantvā seṭṭhiputtassa ārocesuṃ. ‘‘Ānetha naṃ, piḷandhanaṃ labhissāmā’’ti. Te ānayiṃsu. Tassā saha gharappavesena sakalagehaṃ candanagandhañceva nīluppalagandhañca vāyi.

其时，那位长者子，即她最初被带到其家中的那位，对她生起了忆念。城中也宣告了节庆。他对其侍者说：“先前被带到此处的长者女，她现在何处？”“主人，她在娘家。”“将她带来，我们共庆佳节。”他们前去，对她行礼后站立一旁。她问道：“诸位，为何而来？”被她一问，他们便说明了原委。她说：“诸位，我已用饰品供养了塔，我没有饰品了。”他们回去禀告了长者子。他说：“将她带来，我们自会得到饰品。”他们便将她带来了。随着她进入屋中，整座屋子都飘散着旃檀香与青莲花香。

Seṭṭhiputto taṃ pucchi – ‘‘paṭhamaṃ tava sarīrato duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati. Kiṃ eta’’nti? Sā ādito paṭṭhāya attano katakammaṃ ārocesi. Seṭṭhiputto ‘‘niyyānikaṃ vata buddhānaṃ sāsana’’nti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena parikkhipitvā tattha tattha rathacakkappamāṇehi suvaṇṇapadumehi alaṅkari. Tesaṃ dvādasahatthā olambakā honti. So tattha yāvatāyukaṃ ṭhatvā sagge nibbattitvā tato cuto bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule nibbatti. Seṭṭhikaññā devalokato cavitvā rājakule jeṭṭhadhītā hutvā nibbatti.

长者子问她：“先前从你身上散发的是恶臭，如今身上却散发旃檀香，口中散发青莲花香。这是为何？”她便从头说起自己所造之业。长者子心生净信道：“佛陀之教法，实乃导向出离！”于是用毛毡衣覆盖一座一由旬高的金塔，并在塔的各处以车轮大小的金莲花装饰。从这些莲花上，垂下十二肘长的璎珞。他在那里住至寿尽，投生天界；从天界死后，投生于离波罗奈城（Bārāṇasī）一由旬远的一个大臣家中。长者女从天界死后，投生为王室的长女。

Tesu vayappattesu kumārassa vasanagāme nakkhattaṃ saṃghuṭṭhaṃ, so mātaraṃ āha – ‘‘sāṭakaṃ me amma dehi, nakkhattaṃ kīḷissāmī’’ti. Sā dhotavatthaṃ nīharitvā adāsi. ‘‘Amma thūlaṃ ida’’nti. Aññaṃ nīharitvā adāsi, tampi paṭikkhipi. Aññaṃ nīharitvā adāsi, tampi paṭikkhipi. Atha naṃ mātā āha – ‘‘tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puñña’’nti. ‘‘Labhanaṭṭhānaṃ gacchāmi ammā’’ti. ‘‘Putta ahaṃ ajjeva tuyhaṃ bārāṇasinagare rajjapaṭilābhampi icchāmī’’ti. So mātaraṃ vanditvā āha – ‘‘gacchāmi ammā’’ti. ‘‘Gaccha, tātā’’ti. Evaṃ kirassā cittaṃ ahosi [Pg.174] – ‘‘kahaṃ gamissati, idha vā ettha vā gehe nisīdissatī’’ti? So pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. So cā bārāṇasirañño kālaṅkatassa sattamo divaso hoti.

当他们成年后，少年所住的村庄里宣告举行节庆。他对母亲说：“母亲，请给我一件衣裳，我要去参加节庆。”她拿出洗净的衣裳给他。“母亲，这太粗糙了。”她又拿出另一件给他，他也拒绝了。再拿出一件，他还是拒绝了。于是母亲对他说：“孩子，我们生在这样的家庭，没有福报获得比这更精细的衣裳。”他说：“母亲，我要去能得到它的地方。”她说：“孩子，我但愿你今天就在波罗奈城(Bārāṇasī)获得王位。”他顶礼母亲说：“母亲，我走了。”“去吧，孩子。”据说她当时心里想：“他能去哪里呢？无非是待在这屋里或那屋里罢了。”但他却因福德定法，离家前往波罗奈城，在园林里的吉祥石板上，蒙头而卧。而那一天，正是波罗奈王驾崩的第七日。

Amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītāva atthi, putto natthi. Arājakaṃ rajjaṃ na tiṭṭhati. Ko rājā hotī’’ti mantetvā, ‘‘tvaṃ hohi, tvaṃ hohī’’ti. Purohito āha – ‘‘bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjemā’’ti. Te kumudavaṇṇe cattāro sindhave yojetvā, pañcavidhaṃ rājakakudhabhaṇḍaṃ setacchattañca rathasmiṃyeva ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. Ratho pācīnadvārena nikkhamitvā uyyānābhimukho ahosi, ‘‘paricayena uyyānābhimukho gacchati, nivattemā’’ti keci āhaṃsu. Purohito ‘‘mā nivattayitthā’’ti āha. Ratho kumāraṃ padakkhiṇaṃ katvā ārohanasajjo hutvā aṭṭhāsi. Purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento ‘‘tiṭṭhatu ayaṃ dīpo, dvisahassadīpaparivāresu catūsu dīpesu esa rajjaṃ kātuṃ yutto’’ti vatvā, ‘‘punapi tūriyāni paggaṇhātha punapi paggaṇhāthā’’ti tikkhattuṃ tūriyāni paggaṇhāpesi.

大臣们为国王办完丧事后，坐在王宫庭院里商议道：“国王只有一位女儿，没有儿子。国家无主则不能存立。谁来当国王呢？”商议之后，他们互相说道：“你来当，你来当。”国师说：“不必多看了，放出吉祥车吧。”他们套上四匹白莲花色的信度马，将五种王室信物和白伞盖都放在车上，然后放出车子，命人在后面奏乐。车子从东门出去，朝向园林。有人说：“车子是因熟悉而朝园林去的，我们把它调回来吧。”国师说：“不要调回来。”车子右绕少年一圈后，停下来，做好了让他登乘的准备。国师掀开少年盖布的一角，察看他的脚底后说：“且不说此洲，此人堪能统治两千小岛所围绕的四大洲！”说完，三次下令道：“再奏乐！再奏乐！”

Atha kumāro mukhaṃ vivaritvā oloketvā, ‘‘kena kammena āgatatthā’’ti? Āha. ‘‘Deva, tumhākaṃ rajjaṃ pāpuṇātī’’ti. ‘‘Rājā kaha’’nti. ‘‘Devattaṃ gato sāmī’’ti. ‘‘Kati divasā atikkantā’’ti? ‘‘Ajja sattamo divaso’’ti. ‘‘Putto vā dhītā vā natthī’’ti. ‘‘Dhītā atthi deva, putto natthī’’ti. ‘‘Tena hi karissāmi rajja’’nti. Te tāvadeva abhisekamaṇḍapaṃ katvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu.

于是少年揭开脸上的遮盖物，环顾四周问道：“你们为何事而来？”他们回答：“陛下，王位已降临于您。”“国王在哪里？”“主上已驾崩。”“过了几天了？”“没有儿子或女儿吗？”“陛下，有位女儿，没有儿子。”“既然如此，我将为王。”他们立刻建起一座灌顶棚，用一切饰物庄严了公主，将她带到园林，为少年举行了灌顶仪式。

Athassa katābhisekassa satasahassagghanikaṃ vatthaṃ upahariṃsu. So ‘‘kimidaṃ, tātā’’ti? Āha. ‘‘Nivāsanavatthaṃ devā’’ti. ‘‘Nanu, tātā, thūla’’nti. ‘‘Manussānaṃ paribhogavatthesu ito sukhumataraṃ natthi devā’’ti. ‘‘Tumhākaṃ rājā evarūpaṃ nivāsesī’’ti? ‘‘Āma, devā’’ti. ‘‘Na maññe puññavā tumhākaṃ [Pg.175] rājā, suvaṇṇabhiṅgāraṃ āharatha, labhissāma vattha’’nti. Suvaṇṇabhiṅgāraṃ āhariṃsu. So uṭṭhāya hatthe dhovitvā, mukhaṃ vikkhāletvā, hatthena udakaṃ ādāya, puratthimadisāya abbhukkiri, ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇaṃ pacchimaṃ uttaranti evaṃ catasso disā abbhukkiri, sabbadisāsu aṭṭha aṭṭha katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo mā suttaṃ kantiṃsūti evaṃ bheriṃ cārāpethā’’ti vatvā, chattaṃ ussāpetvā, alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā, pāsādaṃ āruyha mahāsampattiṃ anubhavi.

其后，人们为刚举行过灌顶仪式的他献上一件价值十万的衣裳。他问道：“诸位，这是什么？”他们回答：“陛下，这是下裙。”他说：“诸位，这不是很粗糙吗？”“陛下，在人们所穿用的衣物中，没有比这更细滑的了。”“你们的国王也穿这样的吗？”“是的，陛下。”“我想你们的国王福报浅薄。拿金瓶来，我们就能得到衣裳了。”他们拿来了金瓶。他起身洗手漱口，用手取水向东方洒去，八棵如意树便破开坚实的大地长了出来。他又取水洒向南、西、北方，如此洒遍四方，四方各长出八棵，总共三十二棵如意树长了出来。他穿上一件天衣，又披上一件，然后下令道：“在难陀(Nanda)王的国境内，传令击鼓，让纺纱女不再纺纱！”说完，他升起伞盖，庄严整备，乘上最胜象背进入城中，登上宫殿，享受巨大的财富。

Evaṃ kāle gacchante ekadivasaṃ devī rañño sampattiṃ disvā, ‘‘aho tapassī’’ti kāruññākāraṃ dassesi. ‘‘Kimidaṃ devī’’ti? Ca puṭṭhā, ‘‘atimahatī, deva, sampatti, atīte buddhānaṃ saddahitvā kalyāṇaṃ akattha, idāni anāgatassa paccayaṃ kusalaṃ na karothā’’ti? Āha. ‘‘Kassa dassāmi? Sīlavanto natthī’’ti. ‘‘Asuñño, deva, jambudīpo arahantehi, tumhe dānameva sajjetha, ahaṃ arahante lacchāmī’’ti āha. Rājā punadivase pācīnadvāre dānaṃ sajjāpesi. Devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā – ‘‘sace etissā disāya arahanto atthi, āgacchantu amhākaṃ bhikkhaṃ gaṇhantū’’ti āha. Tassaṃ disāyaṃ arahanto nāhesuṃ. Taṃ sakkāraṃ kapaṇaddhikayācakānaṃ adaṃsu.

如此，时光流逝。有一天，王后看到国王的财富，现出怜悯之相说：“唉，真是个不幸之人！”国王问道：“王后，这是何意？”王后被问后答道：“陛下，您的财富极其巨大。您过去因信奉诸佛而行了善业，如今却不为来世造作善业为助缘。”国王说：“我能布施给谁呢？没有具戒者。”王后说：“陛下，瞻部洲(Jambudīpa)并非没有阿罗汉。您只管准备布施，我自会找到阿罗汉。”第二天，国王在东门备办了布施。王后一大早就受持了布萨(uposatha)戒，在宫殿上层面向东方，俯卧祈请道：“如果此方有阿罗汉，愿他们前来接受我们的斋食！”但那个方向没有阿罗汉。他们便将那份供养给了贫者、旅人与乞丐。

Punadivase dakkhiṇadvāre dānaṃ sajjetvā tatheva akāsi, punadivase pacchimadvāre. Uttaradvāre sajjitadivase pana deviyā tatheva nimantentiyā himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi ‘‘mārisā, nandarājā tumhe nimanteti, adhivāsetha tassā’’ti. Te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā ākāsena āgantvā uttaradvāre otariṃsu. Manussā gantvā ‘‘pañcasatā, deva, paccekabuddhā āgatā’’ti rañño ārocesuṃ. Rājā saddhiṃ deviyā gantvā vanditvā pattaṃ gahetvā paccekabuddhe pāsādaṃ āropetvā tesaṃ dānaṃ datvā bhattakiccāvasāne rājā [Pg.176] saṅghatherassa, devī saṅghanavakassa pādamūle nipajjitvā, ‘‘ayyā paccayehi na kilamissanti, mayaṃ puññena na hāyissāma, amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā’’ti paṭiññaṃ kāretvā uyyāne pañca paṇṇasālāsatāni pañca caṅkamanasatānīti sabbākārena nivāsaṭṭhānaṃ sampādetvā tattha vasāpesuṃ.

次日，她在南门备办布施，也做了同样的事；再一日，则在西门。轮到在北门备办的那天，当王后同样祈请时，住在雪山中的莲华王后(Padumavatī)的五百位独觉佛儿子中，最年长的大红莲(Mahāpaduma)独觉佛对他的兄弟们说：“诸位贤者，难陀王正在邀请你们，请你们应允。”他们应允后，次日在阿耨达池(Anotatta)盥洗完毕，从空中飞来，降落在北门。侍者们去禀告国王：“陛下，五百位独觉佛来了。”国王与王后一同前去顶礼，接过他们的钵，将独觉佛们迎上宫殿，供养他们。用餐完毕，国王在僧团上座足下，王后在僧团最年少者足下顶礼，请求道：“尊者们，您们受用资具将不会劳累，我们的福德也不会减损，请答应我们，终生安住于此。”得到他们的承诺后，便在园林里建造了五百座茅棚和五百条经行处，以一切方式备妥了住处，让他们安住下来。

Evaṃ kāle gacchante rañño paccanto kupito. ‘‘Ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjī’’ti deviṃ ovaditvā gato. Tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. Mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamane ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi, etenupāyena sesāpīti sabbepi parinibbutā. Punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānaṃ haritūpalittaṃ kāretvā pupphāni vikiritvā dhūpaṃ datvā tesaṃ āgamanaṃ olokayantī nisinnā āgamanaṃ apassantī purisaṃ pesesi – ‘‘gaccha, tāta, jānāhi, kiṃ ayyānaṃ kiñci aphāsuka’’nti? So gantvā mahāpadumassa paṇṇasālāya dvāraṃ vivaritvā tattha apassanto caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā, ‘‘kālo, bhante’’ti āha. Parinibbutasarīraṃ kiṃ kathessati? So ‘‘niddāyati maññe’’ti gantvā piṭṭhipāde hatthena parāmasi. Pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā dutiyassa santikaṃ agamāsi, evaṃ tatiyassāti sabbesaṃ parinibbutabhāvaṃ ñatvā rājakulaṃ gato. ‘‘Kahaṃ, tāta, paccekabuddhā’’ti? Puṭṭho ‘‘parinibbutā, devī’’ti āha. Devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ katvā dhātuyo gahetvā cetiyaṃ patiṭṭhāpesi.

时光流逝，国王的边境发生动乱。“我前去平定边境，你当对诸独觉佛不放逸。”国王如此告诫王后后便离去。在他尚未归来时，诸独觉佛的寿行便已尽了。大红莲(Mahāpaduma)独觉佛于一夜三时中行禅定之乐，至黎明时分，他倚靠着扶手板站立，就此般涅槃于无余依涅槃界；其余诸独觉佛也以同样的方式般涅槃。次日，王后命人用牛粪涂抹独觉佛们的坐处，散上鲜花，燃香供养，坐着等候他们的到来。不见他们前来，便派人去探问：“去吧，侍者，看看尊者们是否有什么不适？”那人前去，打开大红莲独觉佛的叶屋，不见其人，便走到经行处，看见他倚靠着扶手板站立，于是上前顶礼，说道：“尊者，时间到了。”已般涅槃的色身如何能言语？他想：“大概是睡着了。”便上前用手触摸其脚背。因双脚冰冷僵硬，他了知其已般涅槃。他又去到第二位独觉佛处，乃至第三位，如此了知所有独觉佛都已般涅槃后，便返回王宫。“侍者，独觉佛们在哪里？”被问后，他答道：“王后，他们已般涅槃了。”王后哭泣悲号，与城中众人一同前往彼处，举行了隆重的仪式，为诸独觉佛处理了遗体，收取舍利，并建塔供奉。

Rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi ‘‘kiṃ, bhadde, paccekabuddhesu nappamajji, nirogā ayyā’’ti? ‘‘Parinibbutā devā’’ti. Rājā cintesi – ‘‘evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkho’’ti? So nagaraṃ agantvā uyyānameva pavisitvā jeṭṭhaputtaṃ pakkosāpetvā tassa rajjaṃ paṭiyādetvā sayaṃ samaṇakapabbajjaṃ pabbaji, devīpi [Pg.177] ‘‘imasmiṃ pabbajite ahaṃ kiṃ karissāmī’’ti? Tattheva uyyāne pabbajitā. Dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu.

国王平定边境归来，向出来迎接他的王后问道：“贤妻，你对诸独觉佛没有放逸吧？尊者们都安好吗？”“陛下，他们已般涅槃了。”国王心想：“即使是这样的智者也会死亡，我们又何来解脱？”他没有进城，直接进入御苑，召来长子，将王位传授给他，自己出家为沙门。王后也想：“他既然已出家，我留在此处做什么呢？”她便也在那座御苑里出家了。两人都修习禅那，命终后，投生于梵天界。

Tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāvisi. Ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa aggamahesiyā kucchimhi nibbatto, ayaṃ bhaddā kāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa aggamahesiyā kucchismiṃ nibbattā. Tesaṃ kho anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime vasse bhaddāya soḷasame vasse sampatte mātāpitaro puttaṃ oloketvā, ‘‘tāta, tvaṃ vayappatto, kulavaṃso nāma patiṭṭhapetabbo’’ti ativiya nippīḷayiṃsu. Māṇavo āha – ‘‘mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathetha. Ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ pacchato nikkhamitvā pabbajissāmī’’ti. Te katipāhaṃ atikkamitvā puna kathayiṃsu, sopi tatheva paṭikkhipi. Puna kathayiṃsu, punapi paṭikkhipi. Tato paṭṭhāya mātā nirantaraṃ kathetiyeva.

当他们还住在那里时，我们的导师出现于世间，转动了无上法轮，次第进入王舍城(Rājagaha)。这位毕钵离(Pippali)青年出生在摩揭陀(Magadha)国大渡口婆罗门村的迦毗罗(Kapila)婆罗门之正妻胎中；这位跋陀·迦比罗尼(Bhaddā Kāpilānī)出生在摩德罗(Maddara)国娑伽罗(Sāgala)城的拘尸罗(Kosiya)氏婆罗门之正妻胎中。他们渐渐长大，当毕钵离青年二十岁、跋陀十六岁时，父母看着儿子，极力催促道：“孩子，你已成年，应当延续家族血脉。”青年说：“请不要在我耳边说这样的话。只要二位在世，我必将奉养；二位命终后，我将出家。”过了几天，他们又提起此事，他还是同样地拒绝了。他们再次提起，他又再次拒绝。从那以后，母亲便不断地劝说。

Māṇavo ‘‘mama mātaraṃ saññāpessāmī’’ti rattasuvaṇṇassa nikkhasahassaṃ datvā suvaṇṇakārehi ekaṃ itthirūpaṃ kārāpetvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsāpetvā vaṇṇasampannehi pupphehi ceva nānāalaṅkārehi ca alaṅkārāpetvā mātaraṃ pakkosāpetvā āha – ‘‘amma evarūpaṃ ārammaṇaṃ labhanto gehe vasāmi, alabhanto na vasāmī’’ti. Paṇḍitā brāhmaṇī cintesi – ‘‘mayhaṃ putto puññavā dinnadāno katābhinīhāro, puññaṃ karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgā bhavissatī’’ti aṭṭha brāhmaṇe pakkosāpetvā sabbakāmehi santappetvā suvaṇṇarūpakaṃ rathaṃ āropetvā, ‘‘gacchatha, tātā, yattha amhākaṃ jātigottabhogehi samānakule evarūpaṃ dārikaṃ passatha, imameva suvaṇṇarūpakaṃ, paṇṇākāraṃ katvā dethā’’ti uyyojesi.

青年心想：“我要让母亲明白。”便给金匠一千尼卡(nikkha)的赤金，让他们打造一尊女子像。待金像完成最后的擦拭磨光工序后，他为之穿上红色衣裳，饰以色彩绚丽的鲜花与种种饰品，然后叫来母亲说：“母亲，若能得到这样的女子，我就居家生活；若得不到，则不。”聪慧的婆罗门女心想：“我儿有福德，曾行布施，已发誓愿。他行福业时并非独自一人，必有一位与此金像相仿的女子曾与他共修福德。”于是她召来八位婆罗门，以各种所需之物款待使他们满意，然后将金像置于车上，派遣他们说：“去吧，诸位，去寻找与我们家世、种姓、财富相当的家族，若见到有如此金像一般的少女，便将此金像作为聘礼送上。”

Te ‘‘amhākaṃ nāma etaṃ kamma’’nti nikkhamitvā, ‘‘kattha gamissāmā’’ti? Cintetvā, ‘‘maddaraṭṭhaṃ nāma itthākaro, maddaraṭṭhaṃ gamissāmā’’ti maddaraṭṭhe sāgalanagaraṃ [Pg.178] agamiṃsu. Tattha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamantaṃ nisīdiṃsu. Atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sirigabbhe nisīdāpetvā nhāyituṃ āgacchantī taṃ rūpakaṃ disvā, ‘‘ayyadhītā me idhāgatā’’ti saññāya tajjetvā ‘‘dubbinite, kiṃ tvaṃ idhāgatā’’ti? Talasattikaṃ uggiritvā, ‘‘gaccha sīgha’’nti gaṇḍapasse pahari. Hattho pāsāṇe paṭihato viya kampittha. Sā paṭikkamitvā ‘‘evaṃ thaddhaṃ nāma mahāgīvaṃ disvā, ‘ayyadhītā me’ti saññaṃ uppādesiṃ, ayyadhītāya hi me ayaṃ nivāsanapaṭiggāhikāpi ayuttā’’ti āha. Atha naṃ te manussā parivāretvā ‘‘evarūpā te sāmidhītā’’ti pucchiṃsu. ‘‘Kiṃ esā, imāya sataguṇena sahassaguṇena mayhaṃ ayyā abhirūpatarā, dvādasahatthe gabbhe nisinnāya padīpakiccaṃ natthi, sarīrobhāseneva tamaṃ vidhamatī’’ti. ‘‘Tena hi āgacchā’’ti taṃ khujjaṃ gahetvā suvaṇṇarūpakaṃ rathaṃ āropetvā kosiyagottassa gharadvāre ṭhatvā āgamanaṃ nivedayiṃsu.

他们想：“这正是我们的任务。”便出发了。他们思量着：“该去哪里呢？”“摩德罗国(Maddaraṭṭha)是美女的宝库，我们就去摩德罗国吧。”于是他们前往摩德罗国的娑伽罗(Sāgala)城。在那里，他们将金像安置在渡口浴场，自己坐在一旁。那时，跋陀(Bhaddā)的乳母为跋陀沐浴、装扮后，让她坐在华美的内室里，自己前来沐浴。她看见那尊金像，以为是“我的小姐来这里了”，便上前斥责道：“无礼的丫头，你来这里做什么？”说着举起手掌，喝道：“快走！”便朝金像的脸颊打去。手碰到金像，犹如击石，为之震动。她退后说：“我竟把这么僵硬的大脖子错认成我的小姐！此像连为我的小姐拿换洗衣物的资格都没有。”这时，那些人围上来问她：“你的小姐长得是这样吗？”“这算什么？我的小姐比她美貌百倍、千倍、十万倍。她坐在十二肘的内室里，无需点灯，仅凭身光便能驱散黑暗。”“既然如此，那么请来吧。”他们带着那位驼背的乳母，将金像置于车上，来到憍尸迦(Kosiya)族的家门前，通报了来意。

Brāhmaṇo paṭisanthāraṃ katvā, ‘‘kuto āgatatthā’’ti? Pucchi. ‘‘Magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharato’’ti. ‘‘Kiṃ kāraṇā āgatā’’ti. ‘‘Iminā nāma kāraṇenā’’ti. ‘‘Kalyāṇaṃ, tātā, samajātigottavibhavo amhākaṃ brāhmaṇo, dassāmi dārika’’nti paṇṇākāraṃ gaṇhi. Te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu – ‘‘laddhā dārikā, kattabbaṃ karothā’’ti. Taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu – ‘‘laddhā kira dārikā’’ti. Māṇavo ‘‘ahaṃ na labhissāmīti cintesiṃ, ime laddhāti ca vadanti, anatthiko hutvā paṇṇaṃ pesissāmī’’ti rahogato paṇṇaṃ likhi, ‘‘bhaddā attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī’’ti. Bhaddāpi ‘‘asukassa kira maṃ dātukāmā’’ti sutvā rahogatā paṇṇaṃ likhi, ‘‘ayyaputto attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu. Ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārī ahosī’’ti. Dvepi paṇṇāni antarāmagge samāgacchiṃsu. ‘‘Idaṃ kassa paṇṇa’’nti? Pippalimāṇavena bhaddāya pahitanti. ‘‘Idaṃ kassa paṇṇa’’nti? Bhaddāya pippalimāṇavassa pahitanti ca vutte dvepi vācetvā, ‘‘passatha dārakānaṃ kamma’’nti phāletvā araññe chaḍḍetvā [Pg.179] samānapaṇṇaṃ likhitvā ito ca etto ca pesesuṃ. Iti tesaṃ anicchamānānaṃyeva samāgamo ahosi.

婆罗门殷勤问候后，问道：“你们从何处来？”“从摩揭陀(Magadha)国大渡口村的迦毗罗(Kapila)婆罗门家来。”“为何事而来？”“为这桩事而来。”“善哉，孩子们！那位婆罗门与我们家世、种姓、财富相当，我愿将女儿许配。”说着便收下了聘礼。他们送信给迦毗罗婆罗门说：“已得到那位女子，请准备应办之事。”听到此消息，有人告知毕钵离(Pippali)青年：“听说已得到那位女子了。”青年心想：“我本以为得不到，他们却说得到了。我既无意，当寄信一封。”他便到僻静处写信道：“愿跋陀(Bhaddā)觅得与自己家世、种姓、财富相称的居家生活，我将离家出家，望你日后莫要追悔。”跋陀也听说了这消息，便到僻静处写信道：“愿尊贵的公子觅得与自己家世、种姓、财富相称的居家生活，我将离家出家，望你日后莫要追悔。”两封信在半路相遇。“这是谁的信？”“是毕钵离青年寄给跋陀的。”“那这封是谁的信？”“是跋陀寄给毕钵离青年的。”得知后，他们读了这两封信，说道：“瞧瞧这些孩子做的事！”便将信撕碎，丢弃在林野中，然后写了一封内容一致的信，从两边分别寄出。就这样，在他们两人皆不情愿的情况下，他们的结合终究成了。

Taṃdivasaṃyeva ca māṇavopi ekaṃ pupphadāmaṃ ganthāpesi, bhaddāpi ekaṃ ganthāpesi. Tāni āsanamajjhe ṭhapetvā bhuttasāyamāsā ubhopi ‘‘sayanaṃ āruhissāmā’’ti samāgantvā māṇavo dakkhiṇapassena sayanaṃ āruhi. Bhaddā vāmapassena āruhitvā āha – ‘‘yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabba’’nti. Te pana aññamaññassa sarīrasamphassabhayena tiyāmarattiṃ niddaṃ anokkamantāva vītināmenti, divā pana hasitamattampi na hoti. Te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. Mahatī māṇavassa sampatti, ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇameva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. Yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasa dāsagāmā, cuddasa hatthānīkā, cuddasa assānīkā, cuddasa rathānīkā.

就在父母为他们主婚的当天，少年让人编了一串花环，跋达(Bhaddā)也让人编了一串。他们把花环放在床的中间，用过晚膳后，两人一同准备上床安歇。少年从右边上了床，跋达从左边上了床。跋达说道：“谁那边的花枯萎了，我们就知道谁生起了贪欲之心，不可触碰这花环。”他们因害怕身体相互接触，整夜未眠，白天甚至连微笑都没有。他们不与世俗欲乐相混，只要父母健在，就不管理家业，待父母去世后才管理。少年的财富巨大，仅一日涂身之后丢弃的金粉，就达摩揭陀(Magadha)十二那利。他有六十个设有机关水闸的大池塘，十二由旬的田产，十四个与阿努拉德普勒(Anurādhapura)城邦等大的奴隶村，十四支象军，十四支马军，十四支车军。

So ekadivasaṃ alaṅkataṃ assaṃ āruyha mahājanaparivuto kammantaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi bhinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādakādipāṇe uddharitvā khādante disvā, ‘‘tātā, ime kiṃ khādantī’’ti pucchi? ‘‘Gaṇḍuppādake ayyā’’ti. ‘‘Etehi kataṃ pāpaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayyā’’ti. So cintesi – ‘‘sace etehi kataṃ pāpaṃ mayhaṃ hoti, kiṃ me karissati sattaasītikoṭidhanaṃ? Kiṃ dvādasayojano kammanto, kiṃ yantabaddhāni saṭṭhi mahātaḷākāni, kiṃ cuddasa gāmā? Sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamitvā pabbajissāmī’’ti.

有一天，他骑着装饰好的马，在众人围绕下前往田产，站在田边，看见乌鸦等鸟类从犁头翻开的土里啄食蚯蚓等生物，便问道：“各位，这些在吃什么？”“蚯蚓，主人。”“它们所造的罪业归于谁？”“归于您，主人。”他心想：“如果它们所造的罪业归于我，那我这八十七俱胝的财富有什么用？十二由旬的田产有什么用？六十个设有机关水闸的大池塘有什么用？十四个村庄有什么用？我应将这一切都交给跋达·迦毗罗尼(Kāpilānī)，然后离家出家。”

Bhaddāpi kāpilānī tasmiṃ khaṇe abbhantaravatthumhi tayo tilakumbhe pattharāpetvā dhātīhi parivutā nisinnā kāke tilapāṇake khādamāne disvā, ‘‘ammā kiṃ ime khādantī’’ti? Pucchi. ‘‘Pāṇake ayye’’ti. ‘‘Akusalaṃ kassa hotī’’ti? ‘‘Tumhākaṃ ayye’’ti. Sā cintesi – ‘‘mayhaṃ catuhatthavatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi ca panetaṃ ettakena janena kataṃ akusalaṃ mayhaṃ hoti, bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā[Pg.180], ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī’’ti.

那时，跋达·迦毗罗尼(Bhaddā Kāpilānī)在谷仓内让人摊开三罐芝麻，她被乳母们围绕着坐着，看见乌鸦啄食芝麻中的小虫，便问道：“乳母，它们在吃什么？”“小虫，夫人。”“这不善业归于谁？”“归于您，夫人。”她心想：“我所需的仅是一块四肘长的布和一‘那利’的米饭，如果这么多生命所造的不善业都归于我，那么即使历经千世，我也无法从轮回中抬起头。等夫君一回来，我就将一切都交给他，然后离家出家。”

Māṇavo āgantvā nhatvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi, athassa cakkavattino anucchavikaṃ bhojanaṃ sajjayiṃsu. Dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. Tato māṇavo bhaddaṃ āha – ‘‘bhadde, tvaṃ imaṃ gharaṃ āgacchantī kittakaṃ dhanaṃ āharī’’ti? ‘‘Pañcapaṇṇāsa sakaṭasahassāni ayyā’’ti. ‘‘Etaṃ sabbaṃ, yā ca imasmiṃ ghare sattaasītikoṭiyo, yantabaddhā saṭṭhitaḷākādibhedā sampatti atthi, sabbaṃ tuyhaṃyeva niyyātemī’’ti. ‘‘Tumhe pana ayyā’’ti. ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Ayyā ahampi tumhākaṃyeva āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmī’’ti. Tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahiṃsu. Te ‘‘pabbajissāmā’’ti vatvā antarāpaṇato kasāyarasapītāni vatthāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohāretvā, ‘‘ye loke arahanto, te uddissa amhākaṃ pabbajjā’’ti pabbajitvā thavikāsu patte osāpetvā aṃse laggetvā pāsādato otariṃsu. Gehe dāsesu ca kammakāresu ca na koci sañjāni.

少年回来沐浴后，登上宫殿，坐在华丽的卧榻上。人们为他准备了堪比转轮圣王的食物。两人用完膳，待侍从退下后，便到一僻静舒适之处坐下。这时少年对跋达说：“贤妻，你来这个家时带来了多少财富？”“五万五千车，夫君。”“所有这些，以及这宅中的八十七俱胝财富，和以机关引水的六十个池塘等财产，我全部都交给你。”“那您呢，夫君？”“我将要出家。”“夫君，我正坐着等您回来，我也要出家。”三有对他们而言，犹如一座燃烧的茅舍。他们说：“我们要出家。”便让人从市集取来袈裟和瓦钵，互相剃去头发，宣称：“我们是为着世间的诸阿罗汉而出家。”他们出家后，将钵放入袋中，挂在肩上，从宫殿走下来。家中的奴仆和工匠竟无一人认出他们。

Atha ne brāhmaṇagāmato nikkhamma dāsagāmadvārena gacchante ākappakuttavasena dāsagāmavāsino sañjāniṃsu. Te rudantā pādesu nipatitvā ‘‘kiṃ amhe anāthe karotha ayyā’’ti? Āhaṃsu. ‘‘Mayaṃ, bhaṇe ‘ādittapaṇṇasālā viya tayo bhavā’ti pabbajimhā, sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti, tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā’’ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu. Thero purato gacchanto nivattitvā olokento cintesi – ‘‘ayaṃ bhaddā kāpilānī sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati. Ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitvāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī’’ti. ‘‘Koci vā pana manaṃ padūsetvā apāyapūrako bhaveyya. Imaṃ pahāya mayā gantuṃ vaṭṭatī’’ti cittaṃ uppādesi.

于是，他们从婆罗门村出来，经由奴隶村的村门离去时，奴隶村的居民从他们的仪容举止认出了他们。村民们哭着俯伏在他们脚下说：“尊者，您们为何要让我们无依无靠呢？”他们说：“诸位，我们因视三有如燃烧的茅舍而出家。若要让你们一一成为良人，百年也不足够。你们自己洗头成为良人，自谋生计吧。”说完，就在他们哭泣时离去了。长老走在前面，回头看时心想：“这位跋达·迦毗罗尼（Bhaddā Kāpilānī）是价值整个瞻部洲的女子，现在跟在我后面。可能会有人这样想：‘这些人即使出家了，也不能分开，做着不合宜的事。’或者有人因此心生不善，而将充满恶趣。我应舍下她独自前行。”他生起了此念。

So [Pg.181] purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. Bhaddāpi āgantvā vanditvā aṭṭhāsi. Atha naṃ āha – ‘‘bhadde, tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā, ‘ime pabbajitvāpi vinā bhavituṃ na sakkontī’ti cintetvā amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. Imasmiṃ dvedhāpathe tvaṃ ekaṃ gaṇha, ahaṃ ekena gamissāmī’’ti. ‘‘Āma, ayya, pabbajitānaṃ mātugāmo nāma malaṃ, ‘pabbajitvāpi vinā na bhavantī’ti amhākaṃ dosaṃ passanti, tumhe ekaṃ maggaṃ gaṇhatha, vinā bhavissāmā’’ti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha, ‘‘satasahassakappappamāṇe addhāne kato mittasanthavo ajja bhijjatī’’ti vatvā, ‘‘tumhe dakkhiṇajātikā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati, mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī’’ti vanditvā maggaṃ paṭipannā. Tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī ‘‘ahaṃ cakkavāḷagirisinerupabbate dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī’’ti vadantī viya viravamānā akampi, ākāse asanisaddo viya pavatti, cakkavāḷapabbato unnadi.

他走在前面，看见一条岔路，便停在路口。跋达也上前行礼，然后站住。于是他对她说：“贤妹，人们看见你这样的女子跟在我身后，若想“此等出家之人亦不能分离”，而对我们心生不善，大众就会充满恶趣。在此岔路，你走一条，我走另一条。”“是的，尊者。对出家人来说，女人的确是垢染。人们会看到我们的过失说：“他们出家了也分不开。”请您走一条路吧，我们分开。”她右绕三匝，于四方以五体投地礼拜，然后举起光明灿烂的合掌，说道：“于十万劫中所结之情谊，于今日断绝。”又说：“您是右生族，当走右边的路；我们女人是左生族，当走左边的路。”行礼后，二人便踏上了各自的道路。在他们分开之时，这片大地也轰鸣着震动起来，仿佛在说：“我虽能承载轮围山与须弥山，却无法承载你们的功德！”空中响起如霹雳之声，轮围山也发出巨响。

Sammāsambuddho veḷuvanamahāvihāre gandhakuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā, ‘‘kassa nu kho pathavī kampatī’’ti? Āvajjento ‘‘pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā, tesaṃ viyogaṭṭhāne ubhinnampi guṇabalena ayaṃ pathavīkampo jāto, mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī’’ti gandhakuṭito nikkhamma sayameva pattacīvaraṃ ādāya, asītimahātheresu kañci anāmantetvā tigāvutaṃ maggaṃ paccuggamanaṃ katvā rājagahassa ca nāḷandāya ca antare bahuputtakanigrodharukkhamūle pallaṅkaṃ ābhujitvā nisīdi. Nisīdanto pana aññataro paṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā ghanabuddharasmiyo vissajjento nisīdi. Iti tasmiṃ khaṇe paṇṇachattasakaṭacakkakūṭāgārādippamāṇā buddharasmiyo ito cito ca vipphandantiyo vidhāvantiyo candimasahassasūriyasahassauggamanakālo viya kurumānā taṃ vanantaraṃ ekobhāsaṃ akaṃsu. Dvattiṃsamahāpurisalakkhaṇānaṃ siriyā samujjalitatārāgaṇaṃ viya gaganaṃ, supupphitakamalakuvalayaṃ viya salilaṃ, vanantaraṃ virocittha. Nigrodharukkhassa nāma khandho seto [Pg.182] hoti, pattāni nīlāni pakkāni rattāni. Tasmiṃ pana divase satasākho nigrodharukkho suvaṇṇavaṇṇo ahosi.

正等觉者坐于竹林大精舍的香室中，听闻大地动摇之声，思惟道：“此地究竟为谁而动摇？”彼以智慧观照，了知：“毕钵利童子(Pippalimāṇava)与跋陀·迦毗罗尼(Bhaddā Kāpilānī)为我故，舍弃无量财富而出家。于彼等分别之处，因二人功德之力，此大地发生震动。我亦应摄受彼等。”于是，世尊从香室出来，独自持衣钵，未告知八十位大长老中任何一位，前行三俱卢舍迎接，于王舍城与那烂陀之间，在多子榕树(Bahuputtaka-nigrodha)下结跏趺坐。世尊坐时，并非如一普通粪扫衣比丘，而是显现佛陀威仪，放射八十肘量之浓密佛光而坐。刹那间，大小如树叶、伞盖、车轮、楼阁之佛光，于此彼处闪耀奔流，犹如千月千日同时升起，令整片林野光明普照。因三十二大士相之光辉，林野大放光明，犹如布满璀璨星辰之天空，亦如莲花与青莲盛开之水面。此榕树，树干本为白色，树叶为青色，果实为红色。然于彼日，此百枝之榕树，尽成金色。

Iti yā sā addhānamaggappaṭipannoti padassa atthaṃ vatvā, ‘‘idāni yathā esa pabbajito, yathā ca addhānamaggaṃ paṭipanno. Imassa atthassa āvibhāvatthaṃ abhinīhārato paṭṭhāya ayaṃ anupubbikathā kathetabbā’’ti vuttā, sā evaṃ veditabbā.

如是，在说明“已踏上长途者”(addhānamaggappaṭipanno)一词之义后，先前所说：“如今，为阐明此人如何出家、如何踏上长途之义，应从其本愿开始次第宣说此故事。”此故事当如是了知。

Antarā ca rājagahaṃ antarā ca nāḷandanti rājagahassa ca nāḷandāya ca antare. Satthārañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ satthāraṃ passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. Na hi me ito aññena satthārā bhavituṃ sakkāti. Sugatañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ sammāpaṭipattiyā suṭṭhu gatattā sugataṃ nāma passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. Na hi me ito aññena sugatena bhavituṃ sakkāti. Sammāsambuddhañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ sammā sāmañca saccāni buddhattā sammāsambuddhaṃ nāma passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. Na hi me ito aññena sammāsambuddhena bhavituṃ sakkāti ayamettha adhippāyo. Evaṃ dassaneneva ‘‘bhagavati ‘ayaṃ satthā, ayaṃ sugato, ayaṃ sammāsambuddho’ti nikkaṅkho ahaṃ, āvuso, ahosi’’nti dīpeti. Satthā me, bhanteti idaṃ kiñcāpi dve vāre āgataṃ, tikkhattuṃ pana vuttanti veditabbaṃ. Iminā hi so ‘‘evaṃ tikkhattuṃ sāvakattaṃ sāvesiṃ, āvuso’’ti dīpeti.

“在王舍城（Rājagaha）和那烂陀（Nāḷandā）之间”：即在王舍城和那烂陀的中间。“愿我得见导师，愿我得见世尊（Bhagavā）”，是说：如果我得见导师，我只会见到这位世尊，因为对我而言，除了这一位，不可能有其他的导师。“愿我得见善逝，愿我得见世尊”，是说：如果我得见那位因正确的修行而善至的善逝，我只会见到这位世尊，因为对我而言，除了这一位，不可能有其他的善逝。“愿我得见正等觉者，愿我得见世尊”，是说：如果我得见那位因亲自、正确地觉悟了诸谛的正等觉者，我只会见到这位世尊，因为对我而言，除了这一位，不可能有其他的正等觉者。此是此中之义。此即开示：“贤友（Āvuso），如此仅凭一见，我对世尊就已无疑惑：‘此是导师，此是善逝，此是正等觉者。’” “尊者，彼为我师”：此语虽出现两次，但当知实则说了三次。此即开示：“贤友，我就是这样三次宣示了弟子身份。”

Ajānaññevāti ajānamānova. Dutiyapadepi eseva nayo. Muddhāpi tassa vipateyyāti yassa aññassa ‘‘ajānaṃyeva jānāmī’’ti paṭiññassa bāhirakassa satthuno evaṃ sabbacetasā samannāgato pasannacitto sāvako evarūpaṃ paramanipaccakāraṃ kareyya, tassa vaṇṭachinnatālapakkaṃ viya gīvato muddhāpi vipateyya, sattadhā pana phaleyyāti attho. Kiṃ vā etena, sace mahākassapatthero iminā cittappasādena imaṃ paramanipaccakāraṃ mahāsamuddassa kareyya, tattakapāle pakkhittaudakabindu viya vilayaṃ gaccheyya. Sace cakkavāḷassa kareyya, thusamuṭṭhi viya vikireyya. Sace sinerupabbatassa kareyya, kākatuṇḍena pahaṭapiṭṭhamuṭṭhi viya viddhaṃseyya[Pg.183]. Sace mahāpathaviyā kareyya, vātāhatabhasmapuñjo viya vikireyya. Evarūpopi pana therassa nipaccākāro satthu suvaṇṇavaṇṇe pādapiṭṭhe lomamattampi vikopetuṃ nāsakkhi. Tiṭṭhatu ca mahākassapo, mahākassapasadisānaṃ bhikkhūnaṃ sahassampi satasahassampi nipaccākāradassanena neva dasabalassa pādapiṭṭhe lomamattampi vikopetuṃ paṃsukūlacīvare vā aṃsumattampi cāletuṃ sakkoti. Evaṃ mahānubhāvo hi satthā.

“不知”(Ajānaṃyeva)：即不知晓。第二句也是同样的道理。“他的头也会碎裂”：是说，如果某个外道导师不知而自称“我知”，而他那全心全意、心怀净信的弟子，若对他行此等至高的顶礼，其头颅就会像从茎上切下的熟多罗果一样从脖子上掉落，意思是会碎为七分。何止于此，如果大迦叶(Mahākassapa)长老以这样的净信之心，对大海行此至高的顶礼，大海也会像滴在炽热铁板上的水珠一样消融；如果对轮围山(Cakkavāḷa)行此礼，它会像一把糠秕一样被吹散；如果对须弥山(Sineru)行此礼，它会像被乌鸦嘴啄击的一团米粉一样被摧毁；如果对大地(Mahāpathavī)行此礼，它会像被风吹散的灰堆一样消散。然而，长老如此的顶礼，却不能损伤导师金色足背上的一根毫毛。且不说大迦叶，纵然有成千上万像大迦叶一样的比丘(bhikkhu)，他们所行的顶礼，也不能损伤十力者(Dasabala)足背上的一根毫毛，或使其粪扫衣(paṃsukūlacīvara)移动一丝一缕。导师的威力就是如此巨大。

Tasmātiha te kassapāti yasmā ahaṃ jānanto eva ‘‘jānāmī’’ti, passanto eva ca ‘‘passāmī’’ti vadāmi, tasmā, kassapa, tayā evaṃ sikkhitabbaṃ. Tibbanti bahalaṃ mahantaṃ. Hirottappanti hirī ca ottappañca. Paccupaṭṭhitaṃ bhavissatīti paṭhamatarameva upaṭṭhitaṃ bhavissati. Yo hi therādīsu hirottappaṃ upaṭṭhapetvā upasaṅkamati therādayopi taṃ sahirikā saottappā ca hutvā upasaṅkamantīti ayamettha ānisaṃso. Kusalūpasaṃhitanti kusalasannissitaṃ. Aṭṭhiṃ katvāti attānaṃ tena dhammena aṭṭhikaṃ katvā, taṃ vā dhammaṃ ‘‘esa mayhaṃ attho’’ti aṭṭhiṃ katvā. Manasi katvāti citte ṭhapetvā. Sabbacetasā samannāharitvāti cittassa thokampi bahi gantuṃ adento sabbena samannāhāracittena samannāharitvā. Ohitasototi ṭhapitasoto, ñāṇasotañca pasādasotañca odahitvā mayā desitaṃ dhammaṃ sakkaccameva suṇissāmīti evañhi te sikkhitabbaṃ. Sātasahagatā ca me kāyagatāsatīti asubhesu ceva ānāpāne ca paṭhamajjhānavasena sukhasampayuttā kāyagatāsati. Yo ca panāyaṃ tividho ovādo, therassa ayameva pabbajjā ca upasampadā ca ahosi.

“因此，迦叶”：是说，因为我知而说“我知”，见而说“我见”，所以，迦叶，你应当这样学习。“猛利”：即深厚、广大的。“惭愧”：即惭与愧。“将现起”：即预先就现起。凡是先行建立对长老等的惭愧而去亲近者，长老们也会怀着惭愧之心来亲近他，此即是此中的利益。“与善法相应”：即依止于善法。“重视”：即令自己对此法生起希求，或确立此法，思惟“此是我的利益”。“作意”：即置于心中。“以全心专注”：即不让心念有丝毫外逸，以全部的专注之心而专注。“倾耳谛听”：即安住耳朵，倾注智慧之耳与净信之耳，心想“我将恭敬地听闻我所说的法”，你当如是学习。“我那与乐俱行的身至念”：即在不净（asubha）与入出息念（ānāpāna）中，以初禅的方式，与乐相应的身至念。而这三项教诫，对长老而言，即是他的出家与受具足戒。

Saraṇoti sakileso saiṇo hutvā. Raṭṭhapiṇḍaṃ bhuñjinti saddhādeyyaṃ bhuñjiṃ. Cattāro hi paribhogā theyyaparibhogo iṇaparibhogo dāyajjaparibhogo sāmiparibhogoti. Tattha dussīlassa saṅghamajjhe nisīditvā bhuñjantassāpi paribhogo theyyaparibhogo nāma. Kasmā? Catūsu paccayesu anissaratāya. Sīlavato apaccavekkhitaparibhogo iṇaparibhogo nāma. Sattannaṃ sekhānaṃ paribhogo dāyajjaparibhogo nāma. Khīṇāsavassa paribhogo sāmiparibhogo nāma. Iti khīṇāsavova sāmī hutvā anaṇo paribhuñjati. Thero attanā [Pg.184] puthujjanena hutvā paribhuttaparibhogaṃ iṇaparibhogaṃyeva karonto evamāha. Aṭṭhamiyā aññā udapādīti aṭṭhame divase arahattaphalaṃ uppajji.

“负债地”：即带着烦恼，负着债。“食用国人的信施”：即食用信仰的供养。受用有四种：盗贼受用、负债受用、继承受用、主人受用。其中，无戒者即使坐在僧团中受用，其受用也名为盗贼受用。为什么？因为他对四种资具没有所有权。有戒者未经省察的受用，名为负债受用。七种有学的受用，名为继承受用。漏尽者的受用，名为主人受用。因此，只有漏尽者才能作为主人无债地受用。长老当时还是凡夫，他的受用实则是负债受用，因此他这样说。“第八日，最终智生起”：即在第八天，阿罗汉果生起。

Atha kho, āvuso, bhagavā maggā okkammāti maggato okkamanaṃ paṭhamataraṃ taṃdivaseyeva ahosi, arahattādhigamo pacchā. Desanāvārassa pana evaṃ āgatattā arahattādhigamo paṭhamaṃ dīpito. Kasmā pana bhagavā maggā okkantoti? Evaṃ kirassa ahosi ‘‘imaṃ bhikkhuṃ jātiāraññikaṃ jātipaṃsukūlikaṃ jātiekāsanikaṃ karissāmī’’ti. Tasmā okkami.

于是，贤友，世尊离开道路：离开道路这件事发生在当天，早于证得阿罗汉果；证得阿罗汉果在后。但由于说法的次第如此，所以先阐明了证得阿罗汉果。世尊为何离开道路呢？据说他这样想：“我将使这位比丘成为天生的阿兰若住者、天生的粪扫衣者、天生的一坐食者。”因此他离开了道路。

Mudukā kho tyāyanti mudukā kho te ayaṃ. Imañca pana vācaṃ bhagavā taṃ cīvaraṃ padumapupphavaṇṇena pāṇinā antantena parāmasanto āha. Kasmā evamāhāti? Therena saha cīvaraṃ parivattetukāmatāya. Kasmā parivattetukāmo jātoti? Theraṃ attano ṭhāne ṭhapetukāmatāya. Thero pana yasmā cīvarassa vā pattassa vā vaṇṇe kathite ‘‘imaṃ tumhākaṃ gaṇhathā’’tivacanaṃ cārittameva, tasmā ‘‘paṭiggaṇhātu me, bhante, bhagavā’’ti āha. Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānīti, kassapa, tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasīti vadati. Tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. Ayañhettha adhippāyo – ahaṃ imaṃ cīvaraṃ puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitaṃ taṃ susānaṃ pavisitvā tumbamattehi pāṇakehi samparikiṇṇaṃ te pāṇake vidhunitvā mahāariyavaṃse ṭhatvā aggahesiṃ, tassa me imaṃ cīvaraṃ gahitadivase dasasahassacakkavāḷe mahāpathavī mahāviravaṃ viravamānā kampittha, ākāso taṭataṭāyi, cakkavāḷadevatā sādhukāramadaṃsu, ‘‘imaṃ cīvaraṃ gaṇhantena bhikkhunā jātipaṃsukūlikena jātiāraññikena jātiekāsanikena jātisapadānacārikena bhavituṃ vaṭṭati, tvaṃ imassa cīvarassa anucchavikaṃ kātuṃ sakkhissasī’’ti. Theropi attanā pañcannaṃ hatthīnaṃ balaṃ dhāreti, so taṃ atakkayitvā ‘‘ahametaṃ paṭipattiṃ pūressāmī’’ti ussāhena sugatacīvarassa anucchavikaṃ kātukāmo ‘‘dhāressāmahaṃ, bhante’’ti āha. Paṭipajjinti paṭipannosmi. Evaṃ pana cīvaraparivattanaṃ katvā ca therena pārutacīvaraṃ bhagavā [Pg.185] pārupi, satthu cīvaraṃ thero. Tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā unnadantī kampittha.

“‘Mudukā kho tyāyanti’，即‘mudukā kho te ayaṃ’，意为‘迦叶，你这件衣确实柔软’。世尊用他那莲花色的手抚摸着那件袈裟的边缘，说了这番话。为何这样说？因为想与长老交换袈裟。为何想交换？为了将长老立于自己的位置上。而长老，因为当他的袈裟或钵的品质被称赞时，他有说‘请你们拿去’的习惯，所以他说：‘尊者，请世尊接受我的。’‘迦叶，你能穿我这件由粗麻制成的粪扫衣吗？’：是说，迦叶，你能穿这些已使用而破旧的粪扫衣吗？他说这话，并非着眼于体力，而是着眼于行持的圆满。此中之义是：我这件袈裟，曾为一名叫富娜（Puṇṇā）的婢女所穿，后被丢弃在尸林里。我进入那尸林，见它遍布葫芦大小的虫子，我抖掉那些虫子，安住于大圣族姓中，才拾起了它。在我拾起这件袈裟的那天，一万个轮围世界（cakkavāḷa）中的大地轰然作响而震动，天空发出爆裂声，轮围世界的天神们发出善哉之声：‘拾起这件袈裟的比丘，理应是生来即为粪扫衣者、生来即为阿兰若住者、生来即为一座食者、生来即为次第乞食者。你能与这件袈裟相称吗？’长老自身拥有五头大象的力量，但他不思虑及此，而是出于‘我将圆满此项行持’的热忱，渴望能与善逝的袈裟相称，便说：‘尊者，我愿穿。’‘我已行’（Paṭipajjiṃ）是‘我已踏上行道’（paṭipanno asmi）的意思。如此交换袈裟后，世尊穿上了长老所穿的袈裟，长老则穿上了导师的袈裟。那时，大地直至水际，轰鸣着震动起来。

Bhagavato puttotiādīsu thero bhagavantaṃ nissāya ariyāya jātiyā jātoti bhagavato putto. Urena vasitvā mukhato nikkhantaovādavasena pabbajjāya ceva upasampadāya ca patiṭṭhitattā oraso mukhato jāto. Ovādadhammato jātattā ovādadhammena ca nimmitattā dhammajo dhammanimmito. Ovādadhammadāyādaṃ navalokuttaradhammadāyādameva vā arahatīti dhammadāyādo . Paṭiggahitāni sāṇāni paṃsukūlānīti satthārā pārutaṃ paṃsukūlacīvaraṃ pārupanatthāya paṭiggahitaṃ.

在“世尊之子”等语中，长老依止世尊，由圣种而生，故为世尊之子。因依于胸臆而住，并依从其口中所出之教诫而出家及受具足戒，故为胸生子、口生子。因从教诫之法而生，由教诫之法所化作，故为法生、法所化。因堪受教诫之法为遗产，或堪受九种出世间法为遗产，故为法嗣。“接受了粗麻粪扫衣”是说，为了穿着导师所穿过的粪扫衣而接受了它。

Sammā vadamāno vadeyyāti yaṃ puggalaṃ ‘‘bhagavato putto’’tiādīhi guṇehi sammā vadamāno vadeyya, mamaṃ taṃ sammā vadamāno vadeyya, ahaṃ evarūpoti. Ettāvatā therena pabbajjā ca parisodhitā hoti. Ayañhettha adhippāyo – āvuso, yassa na upajjhāyo paññāyati, na ācariyo, kiṃ so anupajjhāyo anācariyo nhāpitamuṇḍako sayaṃgahitakāsāvo ‘‘titthiyapakkantako’’ti saṅkhaṃ gato evaṃ tigāvutaṃ maggaṃ paccuggamanaṃ labhati, tīhi ovādehi pabbajjaṃ vā upasampadaṃ vā labhati, kāyena kāyaṃ cīvaraparivattanaṃ labhati? Passa yāva dubbhāsitaṃ vacanaṃ thullanandāya bhikkhuniyāti. Evaṃ pabbajjaṃ sodhetvā idāni chahi abhiññāhi sīhanādaṃ nadituṃ ahaṃ kho, āvusotiādimāha. Sesaṃ purimanayeneva veditabbaṃ. Ekādasamaṃ.

“若要如实地说”是说：若有人要以‘世尊之子’等功德如实地称说某个人(puggala)，那么他也当如实地称说我，因为我就是这样的人。至此，长老的出家便得以清净。此处的义理是：贤友(āvuso)，若人无戒师(upajjhāya)、无阿阇梨(ācariya)，此无戒师、无阿阇梨者，剃头、自取袈裟，被称为‘投奔外道者(titthiyapakkantaka)’，他能得到三由旬路途的迎接吗？能通过三句教诫而出家或受具足戒(upasampadā)吗？能（与世尊）亲身交换衣吗？看，这是偷兰难陀(Thullanandā)比丘尼所说的多么恶说(dubbhāsita)啊！如是清净出家后，如今为以六神通作狮子吼，而说‘我实是，贤友’等语。其余的应如前述之理了知。第十一。

12. Paraṃmaraṇasuttavaṇṇanā

12. 死后经释义

155. Dvādasame tathāgatoti satto. Na hetaṃ, āvuso, atthasaṃhitanti, āvuso, etaṃ diṭṭhigataṃ atthasannissitaṃ na hoti. Nādibrahmacariyakanti maggabrahmacariyassa pubbabhāgapaṭipadāpi na hoti. Etañhi, āvuso, atthasaṃhitanti, āvuso, etaṃ catusaccakammaṭṭhānaṃ atthasannissitaṃ. Etaṃ ādibrahmacariyakanti etaṃ maggabrahmacariyassa ādi pubbabhāgapaṭipadā. Dvādasamaṃ.

155. 第十二经，“如来”即“有情”。“贤友，此非与义相应”者，是说：贤友，此见解不依于义利。“非梵行之始”者，是说：亦非道梵行的前分行道。“贤友，此实与义相应”者，是说：贤友，此四谛业处依于义利。“此是梵行之始”者，是说：此是道梵行的初始前分行道。第十二经。

13. Saddhammappatirūpakasuttavaṇṇanā

13. 相似正法经释义

156. Terasame [Pg.186] aññāya saṇṭhahiṃsūti arahatte patiṭṭhahiṃsu. Saddhammappatirūpakanti dve saddhammappatirūpakāni adhigamasaddhammappatirūpakañca pariyattisaddhammappatirūpakañca. Tattha –

156. 第十三经，“以智而住立”者，意即住立于阿罗汉果位。“相似正法”者，有两种相似正法：证悟正法的相似法与教理正法的相似法。其中——

‘‘Obhāse ceva ñāṇe ca, pītiyā ca vikampati;

Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.

“于光明与智，于喜而动摇；于轻安与乐，心为之摇动。

‘‘Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;

Upekkhāvajjanāya ceva, upekkhāya ca nikantiyā.

“于胜解与策励，于现起亦动摇；于舍与欲求，心为之摇动。

‘‘Imāni dasa ṭhānāni, paññā yassa paricitā;

Dhammuddhaccakusalo hoti, na ca sammoha gacchatī’’ti. (paṭi. ma. 2.7);

–

“此等十处，若人慧熟知，善巧于法掉举，彼不陷痴迷。”

Idaṃ vipassanāñāṇassa upakkilesajātaṃ adhigamasaddhammappatirūpakaṃ nāma. Tisso pana saṅgītiyo anāruḷhaṃ dhātukathā ārammaṇakathā asubhakathā ñāṇavatthukathā vijjākaraṇḍakoti imehi pañcahi kathāvatthūhi paribāhiraṃ guḷhavinayaṃ guḷhavessantaraṃ guḷhamahosadhaṃ vaṇṇapiṭakaṃ aṅgulimālapiṭakaṃ raṭṭhapālagajjitaṃ āḷavakagajjitaṃ vedallapiṭakanti abuddhavacanaṃ pariyattisaddhammappatirūpakaṃ nāma.

此等观智的随烦恼，名为证悟正法的相似法。此外，未上三次结集的、外于此五种论事——即界论、所缘论、不净论、智事论、明函——的，以及《秘律》、《秘韦桑达拉》、《秘大药》、《色藏》、《指鬘藏》、《护国偈》、《阿拉威偈》、《韦陀罗藏》等非佛语者，名为教理正法的相似法。

Jātarūpappatirūpakanti suvaṇṇarasavidhānaṃ ārakūṭamayaṃ suvaṇṇavaṇṇaṃ ābharaṇajātaṃ. Chaṇakālesu hi manussā ‘‘ābharaṇabhaṇḍakaṃ gaṇhissāmā’’ti āpaṇaṃ gacchanti. Atha ne āpaṇikā evaṃ vadanti, ‘‘sace tumhe ābharaṇatthikā, imāni gaṇhatha. Imāni hi ghanāni ceva vaṇṇavantāni ca appagghāni cā’’ti. Te tesaṃ sutvā, ‘‘kāraṇaṃ ime vadanti, imāni piḷandhitvā sakkā nakkhattaṃ kīḷituṃ, sobhanti ceva appagghāni cā’’ti tāni gahetvā gacchanti. Suvaṇṇabhaṇḍaṃ avikkiyamānaṃ nidahitvā ṭhapetabbaṃ hoti. Evaṃ taṃ jātarūpappatirūpake uppanne antaradhāyati nāma.

“仿金”（jātarūpappatirūpaka），是指以金液涂镀、由黄铜所制、呈金色的饰品。在节庆时，人们想“我们要买饰品”而去市场。于是店家对他们说：“你们若要饰品，就拿这些吧。这些既厚实、又美观，而且价格便宜。”他们听后想：“他们说得有理，戴上这些可以欢度佳节，既漂亮又便宜。”便拿了离去。而金饰品因卖不出去，只好被储藏起来。如此，当仿金出现时，真金便隐没了。

Atha saddhammassa antaradhānaṃ hotīti adhigamasaddhammassa paṭipattisaddhammassa pariyattisaddhammassāti tividhassāpi saddhammassa antaradhānaṃ hoti. Paṭhamabodhiyañhi [Pg.187] bhikkhū paṭisambhidappattā ahesuṃ. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato cha abhiññā pāpuṇituṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayamattaṃ pāpuṇissanti. Tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ. Gacchante kāle sotāpattiphalampi pattuṃ na sakkhissanti. Atha nesaṃ yadā vipassanā imehi upakkilesehi upakkiliṭṭhā āraddhamattāva ṭhassati, tadā adhigamasaddhammo antarahito nāma bhavissati.

“于是正法隐没”，是指证悟正法（adhigamasaddhamma）、行道正法（paṭipattisaddhamma）、教理正法（pariyattisaddhamma）这三方面正法的隐没。在初觉悟期，比丘们是无碍解（paṭisambhidā）的获得者。其后，随着时间的推移，他们不能达到无碍解，而成为六通者。之后，因不能达到六通，他们便达到三明。如今，随着时间的推移，因不能达到三明，他们将只能达到漏尽。若亦不能达到，则得阿那含果；若亦不能，则得斯陀含果；若亦不能，则得须陀洹果。随着时间的推移，他们连须陀洹果也将不能达到。于是，当他们的观（vipassanā）被这些随烦恼所染污，仅至于初修阶段便停滞时，那时证悟正法就称为隐没了。

Paṭhamabodhiyañhi bhikkhū catunnaṃ paṭisambhidānaṃ anucchavikaṃ paṭipattiṃ pūrayiṃsu. Gacchante kāle taṃ asakkontā channaṃ abhiññānaṃ, tampi asakkontā tissannaṃ vijjānaṃ, tampi asakkontā arahattaphalamattassa. Gacchante pana kāle arahattassa anucchavikaṃ paṭipattiṃ pūretuṃ asakkontā anāgāmiphalassa anucchavikaṃ paṭipattiṃ pūressanti, tampi asakkontā sakadāgāmiphalassa, tampi asakkontā sotāpattiphalassa. Yadā pana sotāpattiphalassapi anucchavikaṃ paṭipadaṃ pūretuṃ asakkontā sīlapārisuddhimatteva ṭhassanti, tadā paṭipattisaddhammo antarahito nāma bhavissati.

初证菩提时，比丘们圆满与四无碍解(paṭisambhidā)相应的行道。随着时间的推移，不能圆满者，则圆满与六神通(abhiññā)相应的行道；亦不能圆满者，则圆满与三明(vijjā)相应的行道；亦不能圆满者，则仅圆满阿罗汉果相应的行道。然而，随着时间的推移，不能圆满与阿罗汉果相应行道者，则将圆满与不还果(anāgāmiphala)相应的行道；亦不能圆满者，则将圆满与一来果(sakadāgāmiphala)相应的行道；亦不能圆满者，则将圆满与入流果(sotāpattiphala)相应的行道。当他们连与入流果相应的行道亦不能圆满，而仅住于戒清净时，那时行道正法就将称为隐没。

Yāva pana tepiṭakaṃ buddhavacanaṃ vattati, na tāva sāsanaṃ antarahitanti vattuṃ vaṭṭati. Tiṭṭhantu tīṇi vā, abhidhammapiṭake antarahite itaresu dvīsu tiṭṭhantesupi antarahitanti na vattabbameva. Dvīsu antarahitesu vinayapiṭakamatte ṭhitepi, tatrāpi khandhakaparivāresu antarahitesu ubhatovibhaṅgamatte, mahāvinaye antarahite dvīsu pātimokkhesu vattamānesupi sāsanaṃ anantarahitameva. Yadā pana dve pātimokkhā antaradhāyissanti, atha pariyattisaddhammassa antaradhānaṃ bhavissati. Tasmiṃ antarahite sāsanaṃ antarahitaṃ nāma hoti. Pariyattiyā hi antarahitāya paṭipatti antaradhāyati, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃ kāraṇā? Ayañhi pariyatti paṭipattiyā paccayo hoti, paṭipatti adhigamassa. Iti paṭipattitopi pariyattimeva pamāṇaṃ.

然而，只要三藏(Tepiṭaka)佛语尚在流传，就不能说教法已隐没。纵使阿毗达摩(Abhidhamma)藏隐没，其余二藏尚存，也不应说教法已隐没。纵使此二藏也隐没，仅存律藏，于此律藏中，纵使犍度(Khandhaka)与《附随》(Parivāra)隐没，乃至大律（Mahāvinaya，即两部《毗崩伽》）也隐没，只要两部波罗提木叉(pātimokkha)尚存，教法也仍未隐没。然而，当两部波罗提木叉将要隐没时，那时教理正法(pariyattisaddhamma)便会隐没。当其隐没时，教法才称为已隐没。因为教理(pariyatti)隐没，行道(paṭipatti)便隐没；行道隐没，证悟(adhigama)便隐没。是何原因？因为此教理是行道的缘，行道是证悟的缘。因此，相较于行道，教理才是标准。

Nanu [Pg.188] ca kassapasammāsambuddhakāle kapilo nāma anārādhakabhikkhu ‘‘pātimokkhaṃ uddisissāmī’’ti bījaniṃ gahetvā āsane nisinno ‘‘atthi imasmiṃ vattantā’’ti pucchi, atha tassa bhayena yesampi pātimokkho vattati, tepi ‘‘mayaṃ vattāmā’’ti avatvā ‘‘na vattāmā’’ti vadiṃsu, so bījaniṃ ṭhapetvā uṭṭhāyāsanā gato, tadā sammāsambuddhassa sāsanaṃ osakkitanti? Kiñcāpi osakkitaṃ, pariyatti pana ekanteneva pamāṇaṃ. Yathā hi mahato taḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ, udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ, evameva mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati mahātaḷāke udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbā, tesu sati mahātaḷāke padumādīni pupphāni viya sotāpannādayo ariyapuggalā natthīti na vattabbāti evaṃ ekantato pariyattiyeva pamāṇaṃ.

且问，于迦叶(Kassapa)正等觉时，有名为迦毗罗(Kapila)的不悦众比丘，手持扇子坐于座上说：“我将诵波罗提木叉。”并问道：“此中有奉行者吗？”于是，因畏惧他，即使是奉行波罗提木叉者，也不说“我们奉行”，而说“我们不奉行”。他便放下扇子，从座而起离去。那时，正等觉的教法岂非已衰退了吗？虽然有所衰退，但教理实为绝对的标准。犹如不应说大池塘有坚固的堤岸就不会有水，也不应说有水就不会开出莲花等花朵。如是，当有如大池塘坚固堤岸的三藏佛语时，不应说没有如池中之水圆满行道的良家子；当有他们时，亦不应说没有如池中莲花般的须陀洹等圣人。如是，教理实为绝对的标准。

Pathavīdhātūti dve satasahassāni cattāri ca nahutāni bahalā mahāpathavī. Āpodhātūti pathavito paṭṭhāya yāva subhakiṇhabrahmalokā uggataṃ kappavināsakaṃ udakaṃ. Tejodhātūti pathavito paṭṭhāya yāva ābhassarabrahmalokā uggato kappavināsako aggi. Vāyodhātūti pathavito paṭṭhāya yāva vehapphalabrahmalokā uggato kappavināsako vāyu. Etesu hi ekadhammopi satthu sāsanaṃ antaradhāpetuṃ na sakkoti, tasmā evamāha. Idheva te uppajjantīti lohato lohakhādakaṃ malaṃ viya imasmiṃ mayhaṃyeva sāsane te uppajjanti. Moghapurisāti tucchapurisā.

所谓地界，是厚达二十四万由旬的大地。所谓水界，是从大地升起，上至遍净天(Subhakiṇha)的坏劫之水。所谓火界，是从大地升起，上至光音天(Ābhassara)的坏劫之火。所谓风界，是从大地升起，上至广果天(Vehapphala)的坏劫之风。此等法中，无一法能令导师的教法消失，是故佛说。“他们就在此处生起”一句，意为：犹如从铁生出食铁之锈，他们就在我这教法中生起。所谓“愚人”(moghapurisa)，即是空虚之人。

Ādikeneva opilavatīti ettha ādikenāti ādānena gahaṇena. Opilavatīti nimujjati. Idaṃ vuttaṃ hoti – yathā udakacarā nāvā bhaṇḍaṃ gaṇhantī nimujjati, evaṃ pariyattiādīnaṃ pūraṇena saddhammassa antaradhānaṃ na hoti. Pariyattiyā hi hāyamānāya paṭipatti hāyati, paṭipattiyā hāyamānāya adhigamo hāyati. Pariyattiyā pūrayamānāya pariyattidharā puggalā paṭipattiṃ pūrenti, paṭipattipūrakā adhigamaṃ pūrenti. Iti navacando [Pg.189] viya pariyattiyādīsu vaḍḍhamānāsu mayhaṃ sāsanaṃ vaḍḍhati yevāti dasseti.

“因拿取而沉没”：此处“因拿取”(ādikena)是指拿取、执取。“沉没”(opilavati)即是没入。这是说：犹如航行于水上的船只因装载货物而沉没，正法并不会同样地因教理(pariyatti)等的圆满而消失。因为当教理衰退时，实践(paṭipatti)便会衰退；当实践衰退时，证悟(adhigama)便会衰退。当教理圆满时，持教理的人(puggala)便能圆满实践；圆满实践的人便能圆满证悟。如此，他开示：犹如新月，当教理等增长时，我的教法也随之增长。

Idāni yehi dhammehi saddhammassa antaradhānañceva ṭhiti ca hoti, te dassento pañca khotiādimāha. Tattha okkamanīyāti avakkamanīyā, heṭṭhāgamanīyāti attho. Satthari agāravātiādīsu agāravāti gāravarahitā. Appatissāti appatissayā anīcavuttikā. Tattha yo cetiyaṅgaṇaṃ ārohanto chattaṃ dhāreti, upāhanaṃ dhāreti, aññato oloketvā kathaṃ kathento gacchati, ayaṃ satthari agāravo nāma.

现在，为开示那些能导致正法消失及住立的法，他说了以“五种”等开头的经文。其中，“导致衰退的”意为“导致退转的”，即趣向下方之义。在“于导师不尊重”等句中，“不尊重”即无尊重。“不恭敬”即无敬意、行为不谦卑。在此，若有人登上塔院时持伞、穿履，或边走边环顾他处而谈话，此人即名为“于导师不尊重”。

Yo dhammassavanassa kāle saṅghuṭṭhe daharasāmaṇerehi parivārito nisīdati, aññāni vā navakammādīni karoti, dhammassavanagge nisinno niddāyati, vikkhitto vā aññaṃ kathento nisīdati, ayaṃ dhamme agāravo nāma.

若在宣布听法时，被年轻沙弥(sāmaṇera)围绕而坐，或做新工程等其他事，或坐在听法处的上座昏睡，或心散乱而谈论他事，此人即名为“于法不尊重”。

Yo therupaṭṭhānaṃ gantvā, avanditvā nisīdati, hatthapallatthikaṃ dussapallatthikaṃ karoti, aññaṃ vā pana hatthapādakukkuccaṃ karoti, vuḍḍhānaṃ santike anajjhiṭṭho katheti, ayaṃ saṅghe agāravo nāma.

若有人前往长老住处，不礼拜便坐下，或以手环抱双膝，或以布裹膝而坐，或做其他手足躁动之举，或未经邀请便在长老面前说话，此人即名为“于僧不尊重”。

Tisso pana sikkhā apūrentova sikkhāya agāravo nāma hoti. Aṭṭha samāpattiyo anibbattento tāsaṃ vā pana nibbattanatthāya payogaṃ akaronto samādhismiṃ agāravo nāma. Sukkapakkho vuttavipallāseneva veditabboti. Terasamaṃ.

再者，不圆满三学，即名为“于学不尊重”。不生起八种等至，或不为生起彼等而努力，即名为“于定不尊重”。白品应知与此相反。第十三经。

Kassapasaṃyuttavaṇṇanā niṭṭhitā.

迦叶相应释义终。

6. Lābhasakkārasaṃyuttaṃ

6. 利得与供养相应

1. Paṭhamavaggo

1. 第一品

1. Dāruṇasuttavaṇṇanā

1. 严酷经释义

157. Lābhasakkārasaṃyuttassa [Pg.190] paṭhame dāruṇoti thaddho. Lābhasakkārasilokoti ettha lābho nāma catupaccayalābho. Sakkāroti tesaṃyeva sukatānaṃ susaṅkhatānaṃ lābho. Silokoti vaṇṇaghoso. Kaṭukoti tikhiṇo. Pharusoti kharo. Antarāyikoti antarāyakaro. Paṭhamaṃ.

157. 于“利得与供养相应”的第一经中，“严酷”(dāruṇa)是粗硬(thaddho)。于“利得、供养、名声”(lābhasakkārasiloka)中，“利得”(lābha)是指四资具的获得；“供养”(sakkāra)是指获得那些善作、善备的资具；“名声”(siloka)是指赞誉之声。“辛辣”(kaṭuka)是锐利(tikhiṇo)。“粗恶”(pharusa)是粗暴(kharo)。“能作障碍的”(antarāyika)是能作障碍(antarāyakaro)。第一经终。

2. Baḷisasuttavaṇṇanā

2. 钓钩经释义

158. Dutiye bāḷisikoti baḷisaṃ gahetvā caramāno macchaghātako. Āmisagatanti āmisamakkhitaṃ. Āmisacakkhūti āmise cakkhu dassanaṃ assāti āmisacakkhu. Gilabaḷisoti gilitabaḷiso. Anayaṃ āpannoti dukkhaṃ patto. Byasanaṃ āpannoti vināsaṃ patto. Yathākāmakaraṇīyoti yathākāmena yathāruciyā yatheva naṃ bāḷisiko icchati, tathevassa kattabboti attho. Yathākāmakaraṇīyo pāpimatoti yathā kilesamārassa kāmo, evaṃ kattabbo, nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā pāpetabbo. Dutiyaṃ.

158. 于第二经中，“渔夫”(bāḷisika)是持钩行走的捕鱼人。“带有饵食”(āmisagata)是指涂上了饵食(āmisamakkhita)。“饵食眼”(āmisacakkhu)是指其眼见于饵食者。“吞钩的”(gilabaḷiso)是指已吞下钩(gilitabaḷiso)。“遭遇不幸”(anayaṃ āpanna)是指遭受了痛苦(dukkhaṃ patta)。“遭遇灾难”(byasanaṃ āpanna)是指遭受了毁灭(vināsaṃ patta)。“可被随欲处置”(yathākāmakaraṇīya)之义为：渔夫可以根据其意愿、喜好，如其所愿地处置它。“可被恶者随欲处置”(yathākāmakaraṇīyo pāpimato)是指可以根据烦恼魔(kilesamāra)的欲望被处置，即被带到地狱(niraya)、畜生胎(tiracchānayoni)或饿鬼界(pettivisaya)。第二经终。

3-4. Kummasuttādivaṇṇanā

3-4. 三～四、龟经等释义

159-160. Tatiye mahākummakulanti mahantaṃ aṭṭhikacchapakulaṃ. Agamāsīti ‘‘ettha addhā kiñci khāditabbaṃ atthi, taṃ maccharāyanto maṃ esa nivāretī’’ti saññāya agamāsi. Papatāyāti papatā vuccati dīgharajjukabaddho ayakantakosake daṇḍakaṃ pavesetvā gahito kaṇṇikasallasaṇṭhāno, ayakaṇṭako, yasmiṃ vegena patitvā kaṭāhe laggamatte daṇḍako nikkhamati, rajjuko ekābaddho gacchateva. So kummoti so [Pg.191] viddhakummo. Yena so kummoti udakasaddaṃ sutvā sāsaṅkaṭṭhānaṃ bhavissatīti nivattitvā yena so atthakāmo kummo. Na dāni tvaṃ amhākanti idāni tvaṃ amittahatthaṃ gato, na amhākaṃ santakoti attho. Evaṃ sallapantānaṃyeva ca nesaṃ nāvāya ṭhito luddo rajjukaṃ ākaḍḍhitvā kummaṃ gahetvā yathākāmaṃ akāsi. Sesamettha ito anantarasutte ca uttānameva. Tatiyacatutthāni.

159-160. 于第三经，“大龟族”(mahākummakula)即巨大的骨甲龟族(aṭṭhikacchapakula)。“它走去”(agamāsi)即它如此想：“此处必有可食之物，而它（另一只龟）因悭吝而阻止我”，故而走去。“坠叉”(papatā)者，谓一种形如顶饰箭(kaṇṇikasalla)、带有铁钩(ayakaṇṭaka)之器具，其长杆(daṇḍaka)插入铁钩之鞘(ayakantakosaka)中，系于长绳。当其疾速落下，刚一钩住龟甲，长杆即脱出，而绳索仍一端系之而去。“那只龟”(so kummo)即那只被刺中的龟(viddhakummo)。“彼龟之所在”(yena so kummo)是指（被刺中的龟）听到水声，心想“那会是个危险的地方”，于是折返，走向那只为它着想的龟(atthakāmo kummo)所在之处。“如今你已不属我们”(na dāni tvaṃ amhākaṃ)之义为：“如今你已落入敌手(amittahatthaṃ gato)，不属于我们了”。正当它们如此交谈时，猎人(luddo)拉动绳索，捕获了那只龟，随其所欲处置。于此经及紧接的下一经，其余之义自明。第三、四经终。

5. Mīḷhakasuttavaṇṇanā

5. 粪虫经释义

161. Pañcame mīḷhakāti gūthapāṇakā. Gūthādīti gūthabhakkhā. Gūthapūrāti anto gūthena bharitā. Puṇṇā gūthassāti idaṃ purimasseva atthadīpanaṃ. Atimaññeyyāti pacchimapāde bhūmiyaṃ ṭhapetvā purimapāde gūthassa upari āropetvā ṭhitā ‘‘ahamhi gūthādī’’ti bhaṇantī atimaññeyya. Piṇḍapāto cassa pūroti aparopissa pattapūro paṇītapiṇḍapāto bhaveyya. Pañcamaṃ.

161. 于第五经，“粪虫”(mīḷhakā)即食粪生物(gūthapāṇakā)。“食粪者”(gūthādī)即以粪为食者(gūthabhakkhā)。“粪充满者”(gūthapūrā)即其内充满粪便。“充满粪”(puṇṇā gūthassa)是前一词的释义。“应轻蔑”(atimaññeyya)是指：它后足立于地，前足踏于粪上，说“我是食粪者”，而应受轻蔑。“且其所得食物是满的”(piṇḍapāto cassa pūro)是指：另一人也可能有满钵的精美食物。第五经终。

6. Asanisuttavaṇṇanā

6. 雷击经释义

162. Chaṭṭhe kaṃ, bhikkhave, asanivicakkanti, bhikkhave, kaṃ puggalaṃ matthake patitvā maddamānaṃ sukkāsanicakkaṃ āgacchatu. Appattamānasanti anadhigatārahattaṃ. Iti bhagavā na sattānaṃ dukkhakāmatāya, ādīnavaṃ pana dassetuṃ evamāha. Asanicakkañhi matthake patitaṃ ekameva attabhāvaṃ nāseti, lābhasakkārasilokena pariyādiṇṇacitto nirayādīsu anantadukkhaṃ anubhoti. Chaṭṭhaṃ.

162. 于第六经，（经言）“诸比丘，于何人有雷轮……”者，（义为：）诸比丘，愿干燥的雷轮降临，击中某个人(puggala)的头并将其碾碎。“心未达者”(appattamānasaṃ)即未证得阿罗汉果者。世尊如此说是为显示其过患，而非欲令众生受苦。因为雷轮击于头上，仅摧毁此一生之身；然心为利养、恭敬、名声所夺者，将于地狱等处遭受无尽之苦。第六经终。

7. Diddhasuttavaṇṇanā

7. 毒箭经释义

163. Sattame diddhagatenāti gatadiddhena. Visallenāti visamakkhitena. Sallenāti sattiyā. Sattamaṃ.

163. 第七（经）中，“为毒所侵”(diddhagatena)是说毒已侵入。“以毒箭”(visallena)是说以涂毒之物。“以箭”(sallena)是说以矛。第七（经）竟。

8. Siṅgālasuttavaṇṇanā

8. 野干经释义

164. Aṭṭhame [Pg.192] siṅgāloti jarasiṅgālo. Yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyo tveva, taṃkhaṇaṃ gaḷitampi ca muttaṃ pūtimuttantveva vuccati, evaṃ tadahujātopi siṅgālo jarasiṅgālotveva vuccati. Ukkaṇṭakena nāmāti evaṃnāmakena rogena. So kira sītakāle uppajjati. Tasmiṃ uppanne sakalasarīrato lomāni patanti, sakalasarīraṃ nillomaṃ hutvā, samantato phuṭati, vātabbhāhatā vaṇā rujjanti. Yathā ummattakasunakhena daṭṭho puriso anavaṭṭhitova bhamati, evaṃ tasmiṃ uppanne bhamitabbo hoti, asukaṭṭhāne sotthi bhavissatīti na paññāyati. Aṭṭhamaṃ.

164. 第八（经）中，“野干”(siṅgālo)即是老野干。譬如金色的身体仍被称为‘腐烂之身’，刚排出的尿仍被称为‘腐臭之尿’，同样地，即使是当天出生的野干，仍被称为‘老野干’。名为“乌坎塔卡”(Ukkaṇṭaka)者，是指以此为名的疾病。据说此病在寒冷时节生起。当它生起时，全身的毛发脱落，整个身体变得无毛，从各处迸裂，伤口被风所袭而疼痛。譬如被疯狗所咬之人，会心神不宁地四处游荡，同样地，当此病生起时，他也必须四处游荡，不知道在何处才能安好。第八（经）竟。

9. Verambhasuttavaṇṇanā

9. 韦蓝婆风经释义

165. Navame verambhavātāti evaṃnāmakā mahāvātā. Kīdise pana ṭhāne te vātā vāyantīti? Yattha ṭhitassa cattāro dīpā uppalinipattamattā hutvā paññāyanti. Yo pakkhī gacchatīti navavuṭṭhe deve viravanto vātasakuṇo tattha gacchati, taṃ sandhāyetaṃ vuttaṃ. Arakkhiteneva kāyenātiādīsu hatthapāde kīḷāpento khandhaṭṭhiṃ vā nāmento kāyaṃ na rakkhati nāma, nānāvidhaṃ duṭṭhullakathaṃ kathento vācaṃ na rakkhati nāma, kāmavitakkādayo vitakkento cittaṃ na rakkhati nāma. Anupaṭṭhitāya satiyāti kāyagatāsatiṃ anupaṭṭhapetvā. Navamaṃ.

165. 第九（经）中，“韦蓝婆风”(verambhavātā)是此名称的大风。那么，这些风在什么地方吹呢？在站立于彼处者看来，四大洲显现得如青莲叶般大小。“有鸟飞去”(yo pakkhī gacchati)是说：当新雨初降，天神（云）轰鸣时，风鸟飞到那里，此话是针对它而说。“以不守护身”(arakkhiteneva kāyena)等句，是说：摆动手脚或弯曲肩骨者，名为不守护身；说各种粗鄙语者，名为不守护语；思惟欲寻等者，名为不守护心。“因念未现起”(anupaṭṭhitāya satiyā)是说未建立身至念。第九（经）竟。

10. Sagāthakasuttavaṇṇanā

10. 具偈经释义

166. Dasame asakkārena cūbhayanti asakkārena ca ubhayena. Samādhīti arahattaphalasamādhi. So hi tena na vikampati. Appamāṇavihārinoti appamāṇena phalasamādhinā viharantassa. Sātatikanti satatakāriṃ. Sukhumaṃdiṭṭhivipassakanti arahattamaggadiṭṭhiyā sukhumadiṭṭhiphalasamāpattiatthāya vipassanaṃ paṭṭhapetvā āgatattā vipassakaṃ. Upādānakkhayārāmanti upādānakkhayasaṅkhāte nibbāne rataṃ. Āhu sappuriso itīti sappurisoti kathentīti. Dasamaṃ.

166. 第十则中，“以不恭敬，以及二者”，指以不恭敬及（恭敬与不恭敬）二者。“定”即阿罗汉果定，此定实不因此动摇。“住于不放逸者”，即安住于不放逸之果定者。“恒常者”，即持续行者。“具微细见之观者”，谓为以阿罗汉道之见获得具微细见之果等至，而发起观，故为观者。“乐于取之灭尽者”，即乐于名为“取之灭尽”的涅槃者。“说为善人”，即称之为善人。第十则竟。

Paṭhamo vaggo.

第一品。

2. Dutiyavaggo

2. 第二品

1-2. Suvaṇṇapātisuttādivaṇṇanā

1-2. 金钵经等释义

167-168. Dutiyavaggassa [Pg.193] paṭhame sampajānamusā bhāsantanti appamattakenapi kāraṇena sampajānameva musā bhāsantaṃ. ‘‘Sīlaṃ pūressāmī’’ti saṃvihitabhikkhuṃ sinerumattopi paccayarāsi cāletuṃ na sakkoti. Yadā pana sīlaṃ pahāya sakkāranissito hoti, tadā kuṇḍakamuṭṭhihetupi musā bhāsati, aññaṃ vā akiccaṃ karoti. Dutiyaṃ uttānamevāti. Paṭhamadutiyāni.

167-168. 在第二品第一则中，“故意说妄语”指即使为了微不足道的原因也故意说妄语。一位善护戒律并思惟“我将圆满戒”的比丘，即使是如须弥山般巨大的资具堆，也不能动摇他。然而，当他舍弃戒行而依止利养恭敬时，那时即使为了一把碎米，他也会说妄语，或做其他不应做之事。第二则的意义是显而易见的。第一与第二则结束。

3-10. Suvaṇṇanikkhasuttādivaṇṇanā

3-10. 金币经等释义

169. Tatiyādīsu suvaṇṇanikkhassāti ekassa kañcananikkhassa. Siṅgīnikkhassāti siṅgīsuvaṇṇanikkhassa. Pathaviyāti cakkavāḷabbhantarāya mahāpathaviyā. Āmisakiñcikkhahetūti kassacideva āmisassa hetu antamaso kuṇḍakamuṭṭhinopi. Jīvitahetūti aṭaviyaṃ corehi gahetvā jīvite voropiyamāne tassapi hetu. Janapadakalyāṇiyāti janapade uttamitthiyā. Tatiyādīni.

169. 在第三等经文中，“一枚金币”（suvaṇṇanikkhassa）即是一枚纯金的金币。“Siṅgī金币”（siṅgīnikkhassa）即是Siṅgī金所制的金币。“大地”（pathaviyā）即是轮围山（cakkavāḷa）之内的大地。“为少许物质利益之故”（āmisakiñcikkhahetu）即是为了任何物质利益，乃至为了一把碎米。“为生命之故”（jīvitahetu）即是在林野中被盗贼抓住，生命将被夺取时，也为了那个生命。“国美”（janapadakalyāṇiyā）即是国内最出色的女子。第三等经文结束。

Dutiyo vaggo.

第二品。

3. Tatiyavaggo

3. 第三品

1-2. Mātugāmasuttādivaṇṇanā

1-2. 妇女经等释义

170-171. Tatiyavaggassa paṭhame na tassa, bhikkhave, mātugāmoti na tassa raho ekakassa nisinnassa tena dhammena atthikopi mātugāmo cittaṃ pariyādātuṃ sakkoti, yassa lābhasakkārasiloko cittaṃ pariyādātuṃ sakkotīti, attho. Dutiyaṃ uttānamevāti. Paṭhamadutiyāni.

170-171. 第三品第一经中，“诸比丘，不是那女人”等句，其义为：对于一位独坐于僻静处的比丘，即使是一位对那邪行有欲求的女人，也不能占据他的心，然而利得、恭敬与名声却能占据他的心。第二经的意义浅显。第一经与第二经释义毕。

3-6. Ekaputtakasuttādivaṇṇanā

3-6. 独子经等释义

172-175. Tatiye saddhāti sotāpannā. Sesamettha uttānameva. Tathā catutthe pañcame chaṭṭhe ca. Tatiyādīni.

172-175. 第三经中，“有信”即是须陀洹。于此，其余部分意义浅显。第四、第五和第六经也是如此。第三经等释义毕。

7. Tatiyasamaṇabrāhmaṇasuttavaṇṇanā

7. 第三沙门婆罗门经释义

176. Sattame [Pg.194] samudayantiādīsu saha pubbakammena attabhāvo kolaputtiyaṃ vaṇṇapokkharatā kalyāṇavākkaraṇatā dhutaguṇāvīkaraṇaṃ cīvaradhāraṇaṃ parivārasampattīti evamādi lābhasakkārassa samudayo nāma, taṃ samudayasaccavasena nappajānāti, nirodho ca paṭipadā ca nirodhasaccamaggasaccavaseneva veditabbā. Sattamaṃ.

176. 第七经“集起”等句中，与先前之业共同形成的自体、生于善族、肤色之美、言辞之善、头陀功德的显现、袈裟的穿着、眷属的圆满等，这些即是利得与恭敬的“集”（samudaya）。他不了知此为集谛。灭与道则应分别依灭谛与道谛而了知。第七经释义毕。

8. Chavisuttavaṇṇanā

8. 皮经释义

177. Aṭṭhame yasmā lābhasakkārasiloko narakādīsu, nibbattento sakalampi imaṃ attabhāvaṃ nāseti, idhāpi maraṇampi maraṇamattampi dukkhaṃ āvahati, tasmā chaviṃ chindatītiādi vuttaṃ. Aṭṭhamaṃ.

177. 第八经中，因为利得、恭敬与名声会使人投生于地狱等处，从而毁灭此整个自体，于此世亦带来死亡及如死亡般的痛苦，是故说“它切断皮”（chaviṃ chindati）等。第八经释义毕。

9. Rajjusuttavaṇṇanā

9. 绳经释义

178. Navame vāḷarajjuyāti suttādimayā rajju mudukā hoti vāḷarajju kharā pharusā, tasmā ayameva gahitā. Navamaṃ.

178. 第九经中，所谓“马毛绳”（vāḷarajju），是因为棉线等所制的绳索是柔软的，而马毛绳是粗硬、粗糙的，因此采用此喻。第九经释义毕。

10. Bhikkhusuttavaṇṇanā

10. 比丘经释义

179. Dasame diṭṭhadhammasukhavihārāti phalasamāpattisukhavihārā. Tesāhamassāti tesaṃ ahaṃ assa. Khīṇāsavo hi lābhī puññasampanno yāgukhajjakādīni gahetvā āgatāgatānaṃ anumodanaṃ karonto dhammaṃ desento pañhaṃ vissajjento phalasamāpattiṃ appetvā nisīdituṃ okāsaṃ na labhati, taṃ sandhāya vuttanti. Dasamaṃ.

179. 第十经中，“现法乐住”（diṭṭhadhammasukhavihāra）即是果定之乐住。经中“tesāhamassā”ti一句，应分词为“tesaṃ ahaṃ assa”。因为有德的漏尽者获得利得，他为来来往往的人们接受粥饭、硬食等后，要为他们随喜、说法、解答问题，以至于没有机会进入果定而安坐。这是就此而说。第十经释义毕。

Tatiyo vaggo.

第三品毕。

4. Catutthavaggo

4. 第四品

1-4. Bhindisuttādivaṇṇanā

1-4. 矛经等释义

180-183. Catutthavaggassa paṭhamaṃ uttānameva. Dutiyādīsu kusalamūlanti alobhāditividhakusaladhammo. Sukko dhammoti tasseva pariyāyadesanā[Pg.195]. Ayaṃ panettha saṅkhepattho – yassa kusalamūlādisaṅkhātassa anavajjadhammassa asamucchinnattā devadatto sagge vā nibbatteyya, maggaphalāni vā adhigaccheyya, svāssa samucchedamagamā sabbaso samucchinno vinaṭṭho. Paṭhamādīni.

180-183. 第四品第一经是显而易见的。在第二经等经文中，“善根”(kusalamūla)即无贪等三种善法。“白法”(sukka dhamma)是其同义之说。此处的简要义理是：提婆达多(Devadatta)赖以投生天界或证得道果的、被称为善根等的无过失法，对他而言已经完全断绝，被彻底切断与摧毁了。第二、三、四经释义终。

5. Acirapakkantasuttavaṇṇanā

5. 离去不久经释义

184. Pañcame parābhavāyāti avaḍḍhiyā vināsāya. Assatarīti vaḷavāya kucchismiṃ gadrabhassa jātā. Attavadhāya gabbhaṃ gaṇhātīti taṃ assena saddhiṃ sampayojenti, sā gabbhaṃ gaṇhitvā kāle sampatte vijāyituṃ na sakkoti, pādehi bhūmiyaṃ paharantī tiṭṭhati, athassā cattāro pāde catūsu khāṇukesu bandhitvā kucchiṃ phāletvā potaṃ nīharanti, sā tattheva marati. Tenetaṃ vuttaṃ. Pañcamaṃ.

184. 在第五经中，“为了衰败”意为为了不增长、为了毁灭。“母骡”是指母马与公驴所生之子。所谓“为自杀而怀孕”，是指人们将她与公马交配，她怀孕后，到了产期却无法生产，只能用蹄子踢着地站立。于是人们将她的四足绑在四根木桩上，剖开其腹取出幼崽，她当场死亡。因此有此一说。第五经释义终。

6. Pañcarathasatasuttavaṇṇanā

6. 五百车经释义

185. Chaṭṭhe bhattābhihāroti abhiharitabbaṃ bhattaṃ. Tassa pana pamāṇaṃ dassetuṃ pañca ca thālipākasatānīti vuttaṃ. Tattha eko thālipāko dasannaṃ purisānaṃ bhattaṃ gaṇhāti. Nāsāya pittaṃ bhindeyyunti acchapittaṃ vā macchapittaṃ vāssa nāsapuṭe pakkhipeyyaṃ. Chaṭṭhaṃ.

185. 在第六经中，“供食”是指应供养的食物。为了说明其数量，而说“五百锅饭”。在此，一锅饭可供十人食用。“他们会击破他鼻子里的胆”是指“他们会将熊胆或鱼胆滴入他的鼻孔”。第六经释义终。

7-13. Mātusuttādivaṇṇanā

7-13. 母亲经等释义

186-187. Sattame mātupi hetūti ‘‘sace musā bhaṇasi, mātaraṃ te vissajjessāma. No ce bhaṇasi, na vissajjessāmā’’ti evaṃ corehi aṭaviyaṃ pucchamāno tassā corahatthagatāya mātuyāpi hetu sampajānamusā na bhāseyyāti attho. Ito paresupi eseva nayoti. Sattamādīni.

186-187. 在第七经中，“即使为了母亲”的义理是：当在森林里被盗贼如此质问：“如果你说谎，我们就释放你的母亲；如果你不说谎，我们就不放。”即使是为了落入盗贼手中的母亲，也不应故意说谎。此后的诸经也应依此理推知。第七经等释义终。

Lābhasakkārasaṃyuttavaṇṇanā niṭṭhitā.

利得与恭敬相应释义终。

7. Rāhulasaṃyuttaṃ

7. 罗睺罗相应

1. Paṭhamavaggo

1. 第一品

1-8. Cakkhusuttādivaṇṇanā

1-8. 眼经等释义

188-195. Rāhulasaṃyuttassa [Pg.196] paṭhame ekoti catūsu iriyāpathesu ekavihārī. Vūpakaṭṭhoti vivekaṭṭho nissaddo. Appamattoti satiyā avippavasanto. Ātāpīti vīriyasampanno. Pahitatto vihareyyanti visesādhigamatthāya pesitatto hutvā vihareyyaṃ. Aniccanti hutvā abhāvākārena aniccaṃ. Atha vā uppādavayavantatāya tāvakālikatāya vipariṇāmakoṭiyā niccapaṭikkhepatoti imehipi kāraṇehi aniccaṃ. Dukkhanti catūhi kāraṇehi dukkhaṃ dukkhamanaṭṭhena dukkhavatthukaṭṭhena satatasampīḷanaṭṭhena sukhapaṭikkhepenāti. Kallanti yuttaṃ. Etaṃ mamāti taṇhāgāho. Esohamasmīti mānagāho. Eso me attāti diṭṭhigāho. Taṇhāgāho cettha aṭṭhasatataṇhāvicaritavasena, mānagāho navavidhamānavasena, diṭṭhigāho dvāsaṭṭhidiṭṭhivasena veditabbo. Nibbindaṃ virajjatīti ettha virāgavasena cattāro maggā kathitā, virāgā vimuccatīti ettha vimuttivasena cattāri sāmaññaphalāni.

188-195. 在《罗睺罗相应》的第一经中，“一”是指在四威仪中独住。“远离”是指住于僻静处，寂静无声。“不放逸”是指不离正念。“热忱”是指具足精进。“应以策励心而住”是指“我应为证得殊胜成就而发起心意安住”。“无常”是指有而后无，故为无常；或因其有生灭、暂时、变易之性，以及作为“常”的对立面，故为无常。“苦”，因四种理由而为苦：以其难忍之义，以其为苦的依处，以其持续的逼迫，以其为乐的对立面。“宜”是指适合。“此是我的”是贪的执取。“此是我”是慢的执取。“此是我的我”是见的执取。于此，贪的执取应依一百零八种贪行而了知；慢的执取应依九种慢而了知；见的执取应依六十二种见而了知。于“厌离而离染”中，是以离染说四道；于“因离染而解脱”中，是以解脱说四沙门果。

Ettha ca pañcasu dvāresu pasādāva gahitā, manoti iminā tebhūmakaṃ sammasanacāracittaṃ. Dutiye pañcasu dvāresu ārammaṇameva. Tatiye pañcasu dvāresu pasādavatthukacittameva, manoviññāṇena tebhūmakaṃ sammasanacāracittaṃ gahitaṃ. Evaṃ sabbattha nayo netabbo. Chaṭṭhe tebhūmakadhammā. Aṭṭhame pana taṇhāti tasmiṃ tasmiṃ dvāre javanappattāva labbhati. Paṭhamādīni.

于此，在五门中，只取净色；以“意”则取省察三界法之心。在第二经中，于五门中只取所缘。在第三经中，于五门中只取以净色为所依的心；以“意识”则取省察三界法之心。此理应遍用于一切处。在第六经中，是指三界法。在第八经中，“贪”是指在各门中已达到速行的贪。第一等经竟。

9. Dhātusuttavaṇṇanā

9. 界经释义

196. Navame viññāṇadhātuvasena nāmaṃ, sesāhi rūpanti nāmarūpaṃ kathitaṃ. Navamaṃ.

196. 在第九经中，以“识界”说“名”，以其余诸界说“色”；如是宣说名色。第九经竟。

10. Khandhasuttavaṇṇanā

10. 蕴经释义

197. Dasame [Pg.197] rūpakkhandho kāmāvacaro, sesā cattāro sabbasaṅgāhikaparicchedena catubhūmakā. Idha pana tebhūmakāti gahetabbā. Dasamaṃ.

197. 在第十经中，色蕴是欲界的，其余四蕴依总摄的划分而属于四地。但于此，应取为三地。第十经竟。

Paṭhamo vaggo.

第一品

2. Dutiyavaggo

2. 第二品

1-10. Cakkhusuttādivaṇṇanā

1-10. 眼经等释义

198-199. Dutiye dasa uttānatthāneva. Paṭhamādīni.

198-199. 第二品中的十经，其义浅显。

11. Anusayasuttavaṇṇanā

11. 随眠经释义

200. Ekādasame imasmiñca saviññāṇake kāyeti attano saviññāṇakakāyaṃ dasseti, bahiddhā cāti parassa saviññāṇakaṃ vā aviññāṇakaṃ vā. Purimena vā attano ca parassa ca viññāṇameva dasseti, pacchimena bahiddhā anindriyabaddharūpaṃ. Ahaṅkāramamaṅkāramānānusayāti ahaṃkāradiṭṭhi ca mamaṃkārataṇhā ca mānānusayā ca. Na hontīti ete kilesā kathaṃ jānantassa etesu vatthūsu na hontīti pucchati. Sammappaññāya passatīti saha vipassanāya maggapaññāya suṭṭhu passati. Ekādasamaṃ.

200. 第十一，“于此有识之身”是显示自己的有识之身；“以及于外”是指他人的有识之身或无识之身。或者，前者显示自己与他人的识，后者显示外在不与根联系的色。“我、我所与慢的随眠”是指我执之见、我所之爱，以及慢随眠。“不存在”是提问：对于了知这些事物者，这些烦恼如何不存在？“以正慧观见”是指伴随着观(vipassanā)慧与道慧而善观见。第十一经终。

12. Apagatasuttavaṇṇanā

12. 远离经释义

201. Dvādasame ahaṅkāramamaṅkāramānāpagatanti ahaṃkārato ca mamaṃkārato ca mānato ca apagataṃ. Vidhā samatikkantanti mānakoṭṭhāse suṭṭhu atikkantaṃ. Santaṃ suvimuttanti kilesavūpasamena santaṃ, kileseheva suṭṭhu vimuttaṃ. Sesaṃ uttānamevāti. Dvādasamaṃ.

201. 第十二，“远离我、我所与慢者”是指已远离我执、我所执与慢。“超越分别者”是指善于超越慢的类别。“寂静善解脱者”是指因烦恼平息而寂静，从诸烦恼善解脱。其余的意义是浅显的。第十二经终。

Dutiyo vaggo.

第二品。

Dvīsupi [Pg.198] asekkhabhūmi kathitā. Paṭhamo panettha āyācantassa desito, dutiyo anāyācantassa. Sakalepi pana rāhulasaṃyutte therassa vimuttiparipācanīyadhammāva kathitāti.

于此二品中，皆说无学地。其中，第一品是为请求者所说，第二品是为未请求者所说。然而，在整个罗睺罗(Rāhula)相应中，所说的都是令长老解脱成熟之法。

Rāhulasaṃyuttavaṇṇanā niṭṭhitā.

罗睺罗相应释义终。

8. Lakkhaṇasaṃyuttaṃ

8. 相相应

1. Paṭhamavaggo

1. 第一品

1. Aṭṭhisuttavaṇṇanā

1. 骨经释义

202. Lakkhaṇasaṃyutte [Pg.199] yvāyaṃ āyasmā ca lakkhaṇoti lakkhaṇatthero vutto, esa jaṭilasahassabbhantare ehibhikkhūpasampadāya upasampanno ādittapariyāyāvasāne arahattaṃ patto eko mahāsāvakoti veditabbo. Yasmā panesa lakkhaṇasampannena sabbākāraparipūrena brahmasamena attabhāvena samannāgato, tasmā ‘‘lakkhaṇo’’ti saṅkhaṃ gato. Mahāmoggallāno pana pabbajitadivasato sattame divase arahattaṃ patto dutiyo aggasāvako.

202. 在相相应中，这位具寿(āyasmā)相长老，当知他是在千名结发者中以“来！比丘”的方式受具足戒，于《燃火经》(Ādittapariyāya)结束时证得阿罗汉果的一位大声闻。因为他具有相好圆满、一切形相完备、如梵天般的身体，因此得名为“相”。而大目犍连(Mahāmoggallāna)则是在出家第七日证得阿罗汉果的第二上首声闻。

Sitaṃ pātvākāsīti mandahasitaṃ pātuakāsi, pakāsayi dassesīti vuttaṃ hoti. Kiṃ pana disvā thero sitaṃ pātvākāsīti? Upari pāḷiyaṃ āgataṃ aṭṭhikasaṅkhalikaṃ ekaṃ petaloke nibbattaṃ sattaṃ disvā. Tañca kho dibbena cakkhunā, na pasādacakkhunā. Pasādacakkhussa hi ete attabhāvā na āpāthaṃ āgacchanti. Evarūpaṃ pana attabhāvaṃ disvā kāruññe kattabbe kasmā sitaṃ pātvākāsīti? Attano ca buddhañāṇassa ca sampattiṃ samanussaraṇato. Tañhi disvā thero ‘‘adiṭṭhasaccena nāma puggalena paṭilabhitabbā evarūpā attabhāvā mutto ahaṃ, lābhā vata me, suladdhaṃ vata me’’ti attano ca sampattiṃ anussaritvā – ‘‘aho buddhassa bhagavato ñāṇasampatti, ‘yo kammavipāko, bhikkhave, acinteyyo na cintetabbo’ti desesi, paccakkhaṃ vata katvā buddhā desenti, suppaṭividdhā buddhānaṃ dhammadhātū’’ti evaṃ buddhañāṇasampattiñca anussaritvā sitaṃ pātvākāsīti.

“显露微笑”是说他露出微笑，即是说他显示、展示了。那么，长老是看见了什么而显露微笑呢？因为看见了上文巴利中所说的一个投生于饿鬼界的骨锁众生。而且是用天眼，不是用肉眼看见的。因为对肉眼而言，这些自体是不可见的。然而，看见这样的自体，本应生起悲悯，为何却显露微笑呢？因为忆念到自己以及佛陀智慧的成就。长老看见那个众生后，忆念自己的成就，心想：“未见真谛的个人，实会获得如此的自体！我已解脱！我真得善利！我真得善获！”——又忆念佛陀的智慧成就，心想：“啊，世尊佛陀的智慧成就！他教导说：‘诸比丘，业果是不可思议的，不应思议。’诸佛真是亲证后才说法！诸佛善通达法界！”——如此忆念后，他显露了微笑。

Atha lakkhaṇatthero kasmā na addasa, kimassa dibbacakkhu natthīti? No natthi, mahāmoggallāno pana āvajjento addasa, itaro pana anāvajjanena na addasa. Yasmā pana khīṇāsavā nāma na akāraṇā sitaṃ karonti, tasmā taṃ lakkhaṇatthero pucchi ko nu kho, āvuso moggallāna, hetu, ko paccayo sitassa pātukammāyāti? Thero pana [Pg.200] yasmā yehi ayaṃ upapatti sāmaṃ adiṭṭhā, te dussaddhāpayā honti, tasmā bhagavantaṃ sakkhiṃ katvā byākātukāmatāya akālo kho, āvusotiādimāha. Tato bhagavato santike puṭṭho idhāhaṃ, āvusotiādinā nayena byākāsi.

那么，勒伽那长老(Lakkhaṇatthero)为何没有看见？难道他没有天眼吗？不是没有。大目犍连作意后看见了，而另一位因为没有作意而没有看见。因为漏尽者不会无故微笑，因此勒伽那长老问：“贤友目犍连，显露微笑有何因、何缘？”但那位长老因为考虑到那些未亲见此投生的人难以信服，想要以世尊为见证来解说，因此说了“贤友，非其时也”等。之后在世尊面前被问时，他便以“贤友，我在此……”等方式作了解说。

Tattha aṭṭhikasaṅkhalikanti setaṃ nimmaṃsalohitaṃ aṭṭhisaṅghātaṃ. Gijjhāpi kākāpi kulalāpīti etepi yakkhagijjhā ceva yakkhakākā ca yakkhakulalā ca paccetabbā. Pākatikānaṃ pana gijjhādīnaṃ āpāthampi etaṃ rūpaṃ nāgacchati. Anupatitvā anupatitvāti anubandhitvā anubandhitvā. Vitudentīti asidhārūpamehi tikhiṇehi lohatuṇḍakehi vijjhitvā vijjhitvā ito cito ca caranti gacchanti. Sā sudaṃ aṭṭassaraṃ karotīti ettha sudanti nipāto, sā aṭṭhikasaṅkhalikā aṭṭassaraṃ āturassaraṃ karotīti attho. Akusalavipākānubhavanatthaṃ kira yojanappamāṇāpi tādisā attabhāvā nibbattanti, pasādussadā ca honti pakkagaṇḍasadisā. Tasmā sā aṭṭhikasaṅkhalikā balavavedanāturā tādisaṃ saddamakāsīti.

于此，“骨锁”(aṭṭhikasaṅkhalikā)是指白色、无肉无血的骨骸聚集。“秃鹫、乌鸦、鹰隼”，当知这些也是夜叉秃鹫、夜叉乌鸦和夜叉鹰隼。然而，对于普通的秃鹫等，此身甚至不入其眼界。“一再追逐”即是紧追不舍。“啄刺”是指用如剑刃般锋利的铁喙，反复啄刺，往来飞驰。对于“彼作苦声”(Sā sudaṃ aṭṭassaraṃ karoti)一句，其中`sudaṃ`为不变词，其义为：那骨锁发出苦声、惨声。据说，为了体验不善业的果报，会生为大至一由旬的如是之身，其关节隆起如熟痈。因此，那骨锁为强烈的苦受所折磨，发出了那样的声音。

Evañca pana vatvā puna āyasmā mahāmoggallāno ‘‘vaṭṭagāmisattā nāma evarūpā attabhāvā na muccantī’’ti sattesu kāruññaṃ paṭicca uppannaṃ dhammasaṃvegaṃ dassento tassa mayhaṃ, āvuso, etadahosi acchariyaṃ vata bhotiādimāha. Tato bhagavā therassa ānubhāvaṃ pakāsento cakkhubhūtā vata, bhikkhave, sāvakā viharantītiādimāha. Tattha cakkhu bhūtaṃ jātaṃ uppannaṃ etesanti cakkhubhūtā, bhūtacakkhukā uppannacakkhukā cakkhuṃ uppādetvā viharantīti attho. Dutiyapadepi eseva nayo. Yatra hi nāmāti ettha yatrāti kāraṇavacanaṃ. Tatrāyaṃ atthayojanā – yasmā nāma sāvakopi evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati, tasmā avocumha – ‘‘cakkhubhūtā vata, bhikkhave, sāvakā viharanti, ñāṇabhūtā vata, bhikkhave, sāvakā viharantī’’ti. Pubbeva me so, bhikkhave, satto diṭṭhoti bodhimaṇḍe sabbaññutaññāṇapaṭivedhena appamāṇesu cakkavāḷesu appamāṇe sattanikāye bhavagatiyoniṭhitinivāse ca paccakkhaṃ karontena mayā pubbeva so satto diṭṭhoti vadati.

如此说了之后，具寿大目犍连又思惟：“名为轮回中的众生，无法从此等自体中解脱。”为了开示那缘于对众生的悲悯而生起的法悚惧，他说了“贤友，我曾这么想：啊，真是稀有！……”等语。于是世尊为了彰显长老的威力，说了“诸比丘，声闻们已成为眼而住！”等语。其中，“已成为眼”（cakkhubhūtā）是“他们的眼已成、已生、已起”之意，即他们是有已成之眼者、有已生之眼者，是生起眼而住的意思。第二句也是同理。在“yatra hi nāma”一句中，“yatra”是表原因的词。此处的文义结合是：因为声闻也能知晓、看见或作证如此之事，所以我们说：“诸比丘，声闻们已成为眼而住！诸比丘，声闻们已成为智而住！”“诸比丘，我早已见过那众生”是说：我早在菩提座，以证悟一切知智，亲见无量世界、无量众生界，以及众生的有、趣、生、住、处，就已见过那众生。

Goghātakoti [Pg.201] gāvo vadhitvā aṭṭhito maṃsaṃ mocetvā vikkiṇitvā jīvikaṃ kappanakasatto. Tasseva kammassa vipākāvasesenāti tassa nānācetanāhi āyūhitassa aparāpariyakammassa. Tatra hi yāya cetanāya narake paṭisandhi janitā, tassā vipāke parikkhīṇe avasesakammaṃ vā kammanimittaṃ vā ārammaṇaṃ katvā puna petādīsu paṭisandhi nibbattati, tasmā sā paṭisandhi kammasabhāgatāya ārammaṇasabhāgatāya vā ‘‘tasseva kammassa vipākāvaseso’’ti vuccati. Ayañca satto evaṃ uppanno. Tenāha – ‘‘tasseva kammassa vipākāvasesenā’’ti. Tassa kira narakā cavanakāle nimmaṃsakatānaṃ gunnaṃ aṭṭhirāsiyeva nimittaṃ ahosi. So paṭicchannampi taṃ kammaṃ viññūnaṃ pākaṭaṃ viya karonto aṭṭhisaṅkhalikapeto jāto. Paṭhamaṃ.

“屠牛者”(Goghātako)是指杀牛后，从骨头上取下肉来贩卖维生的众生。“以其业的残余果报”是指由种种思所造作的彼后后受业。于其中，由何种思产生地狱的结生，当其果报穷尽后，以剩余的业或业相为所缘，再次于饿鬼等中产生结生。因此，那结生因与业同分或与所缘同分，而被称为“其业的残余果报”。此众生即是如此投生。因此说“以其业的残余果报”。据说，当他从地狱死时，无肉牛骨堆即成为他的业相。他犹如将其所隐藏的业显露于智者前一般，投生为骨锁饿鬼。第一经。

2. Pesisuttavaṇṇanā

2. 肉片经释义

203. Maṃsapesivatthusmiṃ goghātakoti gomaṃsapesiyo katvā sukkhāpetvā vallūravikkayena anekāni vassāni jīvikaṃ kappesi, tenassa narakā cavanakāle maṃsapesiyeva nimittaṃ ahosi. So maṃsapesipeto jāto. Dutiyaṃ.

203. 在肉片的故事中，一位屠牛者制作牛肉片，将其晒干后作为干肉出售，如此维生多年。当他从地狱命终时，肉片即成为他的业相，于是他投生为肉片饿鬼。第二经。

3. Piṇḍasuttavaṇṇanā

3. 肉团经释义

204. Maṃsapiṇḍavatthusmiṃ sākuṇikoti sakuṇe gahetvā vikkiṇanakāle nippakkhacamme maṃsapiṇḍamatte katvā vikkiṇanto jīvikaṃ kappesi, tenassa narakā cavanakāle maṃsapiṇḍova nimittaṃ ahosi. So maṃsapiṇḍapeto jāto. Tatiyaṃ.

204. 在肉团的故事中，他是一位捕鸟人(sākuṇika)，捕鸟后，在贩卖时，将鸟做成无羽无皮的肉团出售，以此维生。当他从地狱命终时，肉团即成为他的业相，因此投生为肉团饿鬼。第三经。

4. Nicchavisuttavaṇṇanā

4. 无皮经释义

205. Nicchavivatthusmiṃ tassa orabbhikassa eḷake vadhitvā vadhitvā niccamme katvā kappitajīvikassa purimanayeneva niccammaṃ eḷakasarīraṃ nimittaṃ ahosi. So nicchavipeto jāto. Catutthaṃ.

205. 在无皮的故事中，那位屠羊者(orabbhika)一再宰杀羊只，将之剥皮维生。如前例一般，一只无皮的羊身成为其业相，他因此投生为无皮饿鬼。第四经。

5. Asilomasuttavaṇṇanā

5. 剑毛经释义

206. Asilomavatthusmiṃ [Pg.202] so sūkariko dīgharattaṃ nivāpapuṭṭhe sūkare asinā vadhitvā vadhitvā dīgharattaṃ jīvikaṃ kappesi, tassa ukkhittāsikabhāvova nimittaṃ ahosi. Tasmā asilomapeto jāto. Pañcamaṃ.

206. 在剑毛饿鬼的故事中，那位屠猪者长期用剑一再宰杀以饲料养肥的猪只，以此维生。他举起剑的样子成了他的业相。因此，他投生为剑毛饿鬼。第五。

6. Sattisuttavaṇṇanā

6. 矛经释义

207. Sattilomavatthusmiṃ so māgaviko ekaṃ migañca sattiñca gahetvā vanaṃ gantvā tassa migassa samīpaṃ āgatāgate mige sattiyā vijjhitvā māresi, tassa sattiyā vijjhanakabhāvoyeva nimittaṃ ahosi. Tasmā sattilomapeto jāto. Chaṭṭhaṃ.

207. 在矛毛饿鬼的故事中，那位猎人带着一只诱饵鹿和一支矛进入森林，用矛刺杀那些一再靠近诱饵鹿的鹿。他用矛刺杀的行为成了他的业相。因此，他投生为矛毛饿鬼。第六。

7. Usulomasuttavaṇṇanā

7. 箭毛经释义

208. Usulomavatthusmiṃ kāraṇikoti rājāparādhike anekāhi kāraṇāhi pīḷetvā avasāne kaṇḍena vijjhitvā māraṇakapuriso. So kira ‘‘amukasmiṃ padese viddho maratī’’ti ñatvāva vijjhati. Tassevaṃ jīvikaṃ kappetvā narake uppannassa tato pakkāvasesena idhūpapattikāle usunā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā usulomapeto jāto. Sattamaṃ.

208. 在箭毛饿鬼的故事中，`kāraṇika`（行刑者）是指用多种酷刑折磨冒犯国王的人，并于最后用箭将其射杀的人。据说，他是在知道了“射中某某部位就会死”之后才射的。他以此维生，投生于地狱。由于恶业的余报，当他在此处投生时，他用箭射杀的行为成了他的业相。因此，他投生为箭毛饿鬼。第七。

8. Sūcilomasuttavaṇṇanā

8. 针毛经释义

209. Sūcilomavatthusmiṃ sūtoti assadamako. Godamakotipi vadantiyeva. Tassa patodasūciyā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā sūcilomapeto jāto. Aṭṭhamaṃ.

209. 在针毛饿鬼的故事中，`sūta`是驯马师，也有人称之为驯牛者。他用带刺的棒子刺戳的行为成了他的业相。因此，他投生为针毛饿鬼。第八。

9. Dutiyasūcilomasuttavaṇṇanā

9. 第二针毛经释义

210. Dutiye sūcilomavatthusmiṃ sūcakoti pesuññakārako. So kira manusse aññamaññañca bhindi, rājakule ca ‘‘imassa imaṃ nāma atthi, iminā idaṃ nāma kata’’nti sūcetvā sūcetvā anayabyasanaṃ pāpesi. Tasmā yathā tena sūcetvā manussā bhinnā, tathā sūcīhi bhedanadukkhaṃ [Pg.203] paccanubhotuṃ kammameva nimittaṃ katvā sūcilomapeto jāto. Navamaṃ.

210. 在第二针毛鬼的故事中，`sūcaka`是进谗言者。据说他离间众人，又在王室中屡屡告密说：“此人有此物，此人做此事”，使他人遭遇不幸与灾祸。因此，正如他以谗言离间他人，他自己的业造就了业相，让他去体验被针刺穿的痛苦，而投生为针毛饿鬼。第九。

10. Kumbhaṇḍasuttavaṇṇanā

10. 瓮囊经释义

211. Aṇḍabhārivatthusmiṃ gāmakūṭakoti vinicchayāmacco. Tassa kammasabhāgatāya kumbhamattā mahāghaṭappamāṇā aṇḍā ahesuṃ. So hi yasmā raho paṭicchanne ṭhāne lañjaṃ gahetvā kūṭavinicchayena pākaṭaṃ dosaṃ karonto sāmike assāmike akāsi, tasmāssa rahassaṃ aṅgaṃ pākaṭaṃ nibbattaṃ. Yasmā daṇḍaṃ paṭṭhapento paresaṃ asayhaṃ bhāraṃ āropesi, tasmāssa rahassaṃ aṅgaṃ asayhabhāro hutvā nibbattaṃ. Yasmā yasmiṃ ṭhāne ṭhitena samena bhavitabbaṃ, tasmiṃ ṭhatvā visamo ahosi, tasmāssa rahassaṅge visamā nisajjāva ahosīti. Dasamaṃ.

211. 在大睾丸饿鬼的故事中，“gāmakūṭa”即是审判官。由于业行相应，他长了一对如瓮似罐大小的睾丸。因为他在隐秘遮蔽之处收受贿赂，以狡诈的判决公然制造冤屈，将物主判为非物主，所以他的私密器官也因此公然显露。因为他在施加惩罚时，将不堪忍受的重负加于他人，所以他的私密器官也成了不堪忍受的重负。因为他身处应保持公正的职位却行事不公，所以他那不匀称的器官也只能不平稳地安放。第十则。

Paṭhamo vaggo.

第一品。

2. Dutiyavaggo

2. 第二品

1. Sasīsakasuttavaṇṇanā

1. 有头经释义

212. Pāradārikavatthusmiṃ so satto parassa rakkhitagopitaṃ sassāmikaṃ phassaṃ phusanto mīḷhasukhena kāmasukhena cittaṃ ramayitvā kammasabhāgatāya gūthaphassaṃ phusanto dukkhamanubhavituṃ tattha nibbatto. Paṭhamaṃ.

212. 在与他人之妻行不轨者的故事中，那个有情接触了为他人所守护、有丈夫的妻子，以如粪秽之乐的欲乐使心喜悦，由于业行相应，他投生到那里感受接触粪秽的痛苦。第一则。

2. Gūthakhādasuttavaṇṇanā

2. 食粪经释义

213. Duṭṭhabrāhmaṇavatthu pākaṭameva. Dutiyaṃ.

213. 恶意婆罗门的故事是显而易见的。第二则。

3. Nicchavitthisuttavaṇṇanā

3. 无皮女经释义

214. Nicchavitthivatthusmiṃ yasmā mātugāmo nāma attano phasse anissaro, sā ca taṃ sāmikassa santakaṃ phassaṃ thenetvā paresaṃ abhiratiṃ uppādesi, tasmā kammasabhāgatāya sukhasamphassā vaṭṭitvā dukkhasamphassaṃ anubhavituṃ nicchavitthī hutvā uppannā. Tatiyaṃ.

214. 在无皮女的故事中，因为所谓的女人对自己的身体接触并无主权，而她却盗用那属于丈夫的身体接触，为其他男人制造欢愉。因此，由于业行相应，她远离了乐触，为感受苦触而成为无皮女投生于此。第三则。

4. Maṅgulitthisuttavaṇṇanā

4. 曼拘利女经释义

215. Maṅgulitthivatthusmiṃ [Pg.204] maṅgulinti virūpaṃ duddasikaṃ bībhacchaṃ. Sā kira yakkhadāsikammaṃ karontī ‘‘iminā ca iminā ca evaṃ balikamme kate ayaṃ nāma tumhākaṃ vaḍḍhi bhavissatī’’ti mahājanassa gandhapupphādīni vañcanāya gahetvā mahājanaṃ duddiṭṭhiṃ micchādiṭṭhiṃ gaṇhāpesi, tasmā tāya kammasabhāgatāya gandhapupphādīnaṃ thenitattā duggandhā, duddassanassa gāhitattā duddasikā virūpā bībhacchā hutvā nibbattā. Catutthaṃ.

215. 于曼拘利女(Maṅgulitthī)事中，“曼拘利”意为丑陋、难看、令人厌恶。据说她做着夜叉女仆的工作，欺骗大众说：“若如此这般行祭祀，你们就会得到这样的增长。”以此骗取大众的香、花等物，并使大众接受恶见与邪见。因此，由于那相应的业，因偷盗香、花等，她身有恶臭；因使人执取恶见，她投生为丑陋、难看、令人厌恶的样貌。第四。

5. Okilinīsuttavaṇṇanā

5. 奥基利尼经释义

216. Okilinīvatthusmiṃ uppakkaṃ okiliniṃ okirininti sā kira aṅgāracitake nipannā vipphandamānā viparivattamānā paccati, tasmā uppakkā ceva hoti uṇhena agginā pakkasarīrā, okilinī ca kilinnasarīrā, bindūnissā sarīrato paggharanti, okirinī ca aṅgārasamparikiṇṇā. Tassā hi heṭṭhatopi kiṃsukapupphavaṇṇā aṅgārā, ubhayapassesupi, ākāsatopissā upari patanti. Tena vuttaṃ – ‘‘uppakkaṃ okiliniṃ okirini’’nti. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okirīti tassa kira rañño ekā nāṭakinī aṅgārakaṭāhaṃ samīpe ṭhapetvā gattato udakaṃ puñchati, pāṇinā ca sedaṃ karoti. Rājāpi tāya saddhiṃ kathañca karoti, parituṭṭhākārañca dasseti. Aggamahesī taṃ asahamānā issāpakatā hutvā acirapakkantassa rañño taṃ aṅgārakaṭāhaṃ gahetvā tassā upari aṅgāre okiri. Sā taṃ kammaṃ katvā tādisaṃyeva vipākaṃ paccanubhavituṃ petaloke nibbattā. Pañcamaṃ.

216. 于奥基利尼(Okilinī)事中，“被烧熟、污秽、遍撒炭火”是说，据说她躺在炭火堆里，挣扎翻滚着被烧灼。因此，她的身体被热火烧熟，身体污秽不堪，滴液从身上流下，并且全身被炭火遍撒。她的下方、两侧都有着红花色的炭火，炭火也从空中落在她身上。因此说她“被烧熟、污秽、遍撒炭火”。她因嫉妒而用一盆炭火浇在她的共妻身上。据说，某位国王有一位舞女，她将一个炭火盆放在身旁，擦拭身上的水，并用手擦汗。国王与她交谈，并显出非常喜悦的样子。王后无法忍受，心生嫉妒，趁国王刚离开，就拿起那个炭火盆，将炭火浇在她身上。她造下此业后，为了承受同样的果报，投生在饿鬼界。第五。

6. Asīsakasuttavaṇṇanā

6. 无头经释义

217. Coraghātavatthusmiṃ so rañño āṇāya dīgharattaṃ corānaṃ sīsāni chinditvā petaloke nibbattanto asīsakaṃ kabandhaṃ hutvā nibbatti. Chaṭṭhaṃ.

217. 于盗贼刽子手事中，他奉国王之命，长期斩下盗贼们的头颅，之后投生于饿鬼界，成为一个无头的躯干。第六。

7-11. Pāpabhikkhusuttādivaṇṇanā

7-11. 恶比丘经等释义

218-222. Bhikkhuvatthusmiṃ [Pg.205] pāpabhikkhūti lāmakabhikkhu. So kira lokassa saddhādeyye cattāro paccaye paribhuñjitvā kāyavacīdvārehi asaṃyato bhinnājīvo cittakeḷiṃ kīḷanto vicari. Tato ekaṃ buddhantaraṃ niraye paccitvā petaloke nibbattanto bhikkhusadiseneva attabhāvena nibbatti. Bhikkhunīsikkhamānāsāmaṇerasāmaṇerīvatthūsupi ayameva vinicchayo. Sattamādīni.

218-222. 于比丘事中，“恶比丘”(pāpabhikkhu)即是低劣的比丘。据说他享用了世人以信心布施的四资具，却于身语二门不自防护，生计败坏，耽于心戏而游荡。其后，他在一佛中间期于地狱中被烧煮，然后投生于饿鬼界，其身形样貌仍如同比丘。于比丘尼、在学尼、沙弥、沙弥尼事中，也应作如是判断。第七等经终。

Lakkhaṇasaṃyuttavaṇṇanā niṭṭhitā.

相相应释义终。

9. Opammasaṃyuttaṃ

9. 譬喻相应

1. Kūṭasuttavaṇṇanā

1. 屋脊经释义

223. Opammasaṃyuttassa [Pg.206] paṭhame kūṭaṃ gacchantīti kūṭaṅgamā. Kūṭaṃ samosarantīti kūṭasamosaraṇā. Kūṭasamugghātāti kūṭassa samugghātena. Avijjāsamugghātāti arahattamaggena avijjāya samugghātena. Appamattāti satiyā avippavāse ṭhitā hutvā. Paṭhamaṃ.

223. 于《譬喻相应》第一经中：以其走向屋脊，故名“趣向屋脊”。以其汇集于屋脊，故名“汇集于屋脊”。“拔除屋脊”，是凭借屋脊的拔除。“拔除无明”，是凭借阿罗汉道拔除无明。“不放逸”，是安住于念而无离失。第一经终。

2. Nakhasikhasuttavaṇṇanā

2. 爪尖经释义

224. Dutiye manussesu paccājāyantīti ye manussalokato cutā manussesu jāyanti, te evaṃ appakāti adhippāyo. Aññatra manussehīti ye pana manussalokato cutā ṭhapetvā manussalokaṃ catūsu apāyesu paccājāyanti, te mahāpathaviyaṃ paṃsu viya bahutarā. Imasmiñca sutte devāpi manusseheva saṅgahitā. Tasmā yathā manussesu jāyantā appakā, evaṃ devesupīti veditabbā. Dutiyaṃ.

224. 于第二经中：“再生于人中”，其意为：从人界死去而再生于人中的众生，数量是如此稀少。“在人之外”者，是指从人界死去，除了人界之外，再生于四恶道的众生，他们就像大地上的尘土一样多。于此经中，天神亦被包含在人之中。是故当知：正如生于人中者稀少，生于天界者亦然。第二经终。

3. Kulasuttavaṇṇanā

3. 家族经释义

225. Tatiye suppadhaṃsiyānīti suviheṭhiyāni. Kumbhatthenakehīti ye paragharaṃ pavisitvā dīpālokena oloketvā parabhaṇḍaṃ haritukāmā ghaṭe dīpaṃ katvā pavisanti, te kumbhatthenakā nāma, tehi kumbhatthenakehi. Suppadhaṃsiyo hoti amanussehīti mettābhāvanārahitaṃ paṃsupisācakā vidhaṃsayanti, pageva uḷārā amanussā. Bhāvitāti vaḍḍhitā. Bahulīkatāti punappunaṃ katā. Yānīkatāti yuttayānaṃ viya katā. Vatthukatāti patiṭṭhānaṭṭhena vatthu viya katā. Anuṭṭhitāti adhiṭṭhitā. Paricitāti samantato citā suvaḍḍhitā. Susamāraddhāti cittena suṭṭhu samāraddhā. Tatiyaṃ.

225. 于第三经中，“易被侵犯”(suppadhaṃsiyāni)即是易被伤害。“瓮盗”(Kumbhatthenakehi)是指那些想进入他人家中，用灯光查看后偷盗他人财物，而将灯置于瓮中进入的人，他们被称为瓮盗。“易被非人侵犯”是指，缺乏慈心修习的人，连土尘鬼(paṃsupisācakā)都能毁坏他，更何况是强大的非人。“已修习”(Bhāvitā)即是已增长。“多修习”(Bahulīkatā)即是已一再行持。“作为车乘”(Yānīkatā)即是已使之如已上轭的车乘。“作为基础”(Vatthukatā)即是已使之如作为立足处的基础。“已确立”(Anuṭṭhitā)即是已建立(adhiṭṭhitā)。“已熟悉”(Paricitā)即是已周遍累积、善于增长。“善发起”(Susamāraddhā)即是已由心善巧发起。第三经竟。

4. Okkhāsuttavaṇṇanā

4. 百锅经释义

226. Catutthe okkhāsatanti mahāmukhaukkhalīnaṃ sataṃ. Dānaṃ dadeyyāti paṇītabhojanabharitānaṃ mahāukkhalīnaṃ sataṃ dānaṃ dadeyya. ‘‘Ukkāsata’’ntipi pāṭho[Pg.207], tassa daṇḍadīpikāsatanti attho. Ekāya pana dīpikāya yattake ṭhāne āloko hoti, tato sataguṇaṃ ṭhānaṃ sattahi ratanehi pūretvā dānaṃ dadeyyāti attho. Gadduhanamattanti goduhanamattaṃ, gāviyā ekavāraṃ aggathanākaḍḍhanamattanti attho. Gandhaūhanamattaṃ vā, dvīhi aṅgulīhi gandhapiṇḍaṃ gahetvā ekavāraṃ ghāyanamattanti attho. Ettakampi hi kālaṃ yo pana gabbhapariveṇavihārūpacāra paricchedena vā cakkavāḷaparicchedena vā aparimāṇāsu lokadhātūsu vā sabbasattesu hitapharaṇaṃ mettacittaṃ bhāvetuṃ sakkoti, idaṃ tato ekadivasaṃ tikkhattuṃ dinnadānato mahapphalataraṃ. Catutthaṃ.

226. 于第四经中，“百锅”(okkhāsataṃ)即一百口大口锅。“应行布施”(Dānaṃ dadeyya)即应布施一百口装满精美食馔的大锅。亦有读作“百炬”(ukkāsataṃ)者，其义为百盏灯架。其义是：于一盏灯所能照亮之范围，以七宝充满百倍于此的区域而行布施。至于“一挤牛乳顷”(gadduhanamattaṃ)，即挤一次牛乳的时间，义为拉一下母牛乳头的时间。或作“一嗅香顷”(gandhaūhanamattaṃ)，义为用二指取香丸，嗅闻一次的时间。若有人能于如此短暂的时间，或以内室、寺院及其周边为范围，或以一轮围世界为范围，乃至以无量世界系为范围，对一切众生修习普施利益的慈心，此举比前述一日三次的布施，果报更为宏大。第四经竟。

5. Sattisuttavaṇṇanā

5. 矛经释义

227. Pañcame paṭileṇissāmītiādīsu agge paharitvā kappāsavaṭṭiṃ viya nāmento niyyāsavaṭṭiṃ viya ca ekato katvā alliyāpento paṭileṇeti nāma. Majjhe paharitvā nāmetvā dhārāya vā paharitvā dvepi dhārā ekato alliyāpento paṭikoṭṭeti nāma. Kappāsavaṭṭanakaraṇīyaṃ viya pavattento cirakālaṃ saṃvellitakilañjaṃ pasāretvā puna saṃvellento viya ca paṭivaṭṭeti nāma. Pañcamaṃ.

227. 第五经中，于“我将回折”等句：在顶端击打，使其如棉卷或树脂球般弯曲，并合为一体使之黏合，此名“回折”(paṭileṇeti)。在中间击打使其弯曲，或击打其刃，使两刃合为一体而黏合，此名“反敲”(paṭikoṭṭeti)。如搓捻棉卷般转动，或如将长久卷起的席子展开后复又卷起般转动，此名“反转”(paṭivaṭṭeti)。第五。

6. Dhanuggahasuttavaṇṇanā

6. 弓箭手经释义

228. Chaṭṭhe daḷhadhammā dhanuggahāti daḷhadhanuno issāsā. Daḷhadhanu nāma dvisahassathāmaṃ vuccati, dvisahassathāmaṃ nāma yassa āropitassa jiyābaddho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍappamāṇā ukkhittassa pathavito muccati. Susikkhitāti dasadvādasavassāni ācariyakule uggahitasippā. Katahatthāti yo sippameva uggaṇhāti, so katahattho na hoti, ime pana katahatthā ciṇṇavasībhāvā. Katūpāsanāti rājakulādīsu dassitasippā.

228. 第六经中，“强弓弓箭手”(daḷhadhammā dhanuggahā)谓持强弓之射手。言“强弓”(daḷhadhanu)者，谓“二千力”弓。言“二千力”者，谓弓既上弦，手持弓身，系于弦上之铁、铅等重物，被举至一箭之高时，即能离地。言“善学者”(susikkhitā)者，谓于师家修习技艺十至十二年者。言“巧手者”(katahatthā)者，仅学习技艺，不名“巧手”；此辈则因练习纯熟而成就自在。言“善演练者”(katūpāsanā)者，谓曾于王族等处展示技艺者。

Tassa purisassa javoti evarūpo añño puriso nāma na bhūtapubbo, bodhisattasseva pana javanahaṃsakālo nāma āsi. Tadā bodhisatto cattāri [Pg.208] kaṇḍāni āhari. Tadā kirassa kaniṭṭhabhātaro ‘‘mayaṃ, bhātika, sūriyena saddhiṃ javissāmā’’ti ārocesuṃ. Bodhisatto āha – ‘‘sūriyo sīghajavo, na sakkhissatha tumhe tena saddhiṃ javitu’’nti. Te dutiyaṃ tatiyampi tatheva vatvā ekadivasaṃ ‘‘gacchāmā’’ti yugandharapabbataṃ āruhitvā nisīdiṃsu. Bodhisatto ‘‘kahaṃ me bhātaro’’ti? Pucchitvā, ‘‘sūriyena saddhiṃ javituṃ gatā’’ti vutte, ‘‘vinassissanti tapassino’’ti te anukampamāno sayampi gantvā tesaṃ santike nisīdi. Atha sūriye uggacchante dvepi bhātaro sūriyena saddhiṃyeva ākāsaṃ pakkhantā, bodhisattopi tehi saddhiṃyeva pakkhanto. Tesu ekassa apatteyeva antarabhattasamaye pakkhantaresu aggi uṭṭhahi, so bhātaraṃ pakkositvā ‘‘na sakkomī’’ti āha. Tamenaṃ bodhisatto ‘‘mā bhāyī’’ti samassāsetvā pakkhapañjarena paliveṭhetvā darathaṃ vinodetvā ‘‘gacchā’’ti pesesi.

“彼人之速”者，谓除菩萨外，未曾有过如是之人；此乃菩萨为迅捷天鹅王之时。当时，菩萨取来四支箭。据说，当时其二位弟弟禀告：“兄长，我等欲与太阳竞速。”菩萨言：“太阳迅疾，汝等不能与之竞速。”彼等再三如是说，一日言：“我等去吧！”遂登上持双山(Yugandhara)而坐。菩萨问：“我弟弟们在何处？”听闻“去与太阳竞速了”，菩萨心生怜悯：“此等苦人将丧命矣。”于是亦亲自前往，坐于其侧。当太阳升起时，二位弟弟即与太阳一同飞向天空，菩萨亦与彼等一同飞翔。其中一位，尚不到午食时，两翼之间便生起热。彼呼其兄言：“我不行了！”菩萨安慰彼言：“莫怕！”并以翼笼覆之，为其消除灼热，言：“去吧！”而遣之。

Dutiyo yāva antarabhattā javitvā pakkhantaresu aggimhi uṭṭhahite tathevāha. Tampi so tatheva katvā ‘‘gacchā’’ti pesesi. Sayaṃ pana yāva majjhanhikā javitvā, ‘‘ete bālāti mayāpi bālena na bhavitabba’’nti nivattitvā – ‘‘adiṭṭhasahāyakaṃ bārāṇasirājaṃ passissāmī’’ti bārāṇasiṃ agamāsi. Tasmiṃ nagaramatthake paribbhamante dvādasayojanaṃ nagaraṃ pattakaṭāhena otthaṭapatto viya ahosi. Atha paribbhamantassa paribbhamantassa tattha tattha chiddāni paññāyiṃsu. Sayampi anekahaṃsasahassasadiso paññāyi. So vegaṃ paṭisaṃharitvā rājagehābhimukho ahosi. Rājā oloketvā – ‘‘āgato kira me piyasahāyo javanahaṃso’’ti vātapānaṃ vivaritvā ratanapīṭhaṃ paññāpetvā olokento aṭṭhāsi. Bodhisatto ratanapīṭhe nisīdi.

第二个弟弟飞到近午食时，翅膀之间也燃起了火，说了同样的话。菩萨也对他做了同样的事，说“去吧！”将他送走。而菩萨自己则飞到正午，心想：“他们是愚人，我不该也当愚人。”于是便折返，想道：“我要去见我未曾谋面的朋友——波罗奈（Bārāṇasī）王。”便飞往波罗奈城。当他在那座城市的上空盘旋时，这座十二由旬大的城市，犹如被钵盖盖住的钵。他一再盘旋，看到城中处处皆是空隙。他自己也看似有成千上万只鸿雁。于是他收摄速度，朝王宫飞去。国王看见后想道：“我亲爱的朋友，迅捷鸿雁来了！”便打开窗户，备好宝座，站着等候。菩萨便在宝座上坐下。

Athassa rājā sahassapākena telena pakkhantarāni makkhetvā, madhulāje ceva madhurapānakañca adāsi. Tato naṃ kataparibhogaṃ ‘‘samma, kahaṃ agamāsī’’ti? Pucchi. So taṃ pavattiṃ ārocetvā ‘‘athāhaṃ, mahārāja, yāva majjhanhikā javitvā – ‘natthi javitena attho’ti nivatto’’ti ācikkhi. Atha rājā āha – ‘‘ahaṃ, sāmi, tumhākaṃ sūriyena saddhiṃ javanavegaṃ [Pg.209] passitukāmo’’ti. Dukkaraṃ, mahārāja, na sakkā tayā passitunti. Tena hi, sāmi, sarikkhakamattampi dassehīti. Āma, mahārāja, dhanuggahe sannipātehīti. Rājā sannipātesi. Haṃso tato cattāro gahetvā nagaramajjhe toraṇaṃ kāretvā attano gīvāya ghaṇḍaṃ piḷandhāpetvā toraṇassa upari nisīditvā – ‘‘cattāro janā toraṇaṃ nissāya catudisābhimukhā ekekaṃ kaṇḍaṃ khipantū’’ti vatvā, sayaṃ paṭhamakaṇḍeneva saddhiṃ uppatitvā, taṃ kaṇḍaṃ aggahetvāva, dakkhiṇābhimukhaṃ gatakaṇḍaṃ dhanuto ratanamattāpagataṃ gaṇhi. Dutiyaṃ dviratanamattāpagataṃ, tatiyaṃ tiratanamattāpagataṃ, catutthaṃ bhūmiṃ appattameva gaṇhi. Atha naṃ cattāri kaṇḍāni gahetvā toraṇe nisinnakāleyeva addasaṃsu. So rājānaṃ āha – ‘‘passa, mahārāja, evaṃsīgho amhākaṃ javo’’ti. Evaṃ bodhisatteneva javanahaṃsakāle tāni kaṇḍāni āharitānīti veditabbāni.

尔时，国王用千炼油涂抹在天鹅菩萨的翅膀之间，并供养了蜜炒米和甜饮。待他受用毕，国王问道：“贤友，您去了何处？”他便告知了事情的经过，说：“大王，我与太阳一同飞驰，直至正午，心想‘与太阳竞速并无实义’，于是便返回了。”国王说：“尊者，我希望能得见您与太阳一同飞驰的速度。”“大王，此事难为，您无法得见。”“那么，尊者，就请展示一下相似的速度吧。”“好的，大王，请召集弓箭手。”国王便召集了弓箭手。天鹅菩萨于是从中选了四位弓箭手，让他们在城中央立起一座牌楼，又让人在自己颈上系上铃铛，然后坐在牌楼顶上说：“让此四人倚着牌楼，面向四方，各射一箭。”说完，他亲自与第一支箭同时飞起，并接住了它，即在离弓约一肘尺处捕获了那支向南飞去的箭。第二支箭在离弓约二肘尺处捕获，第三支箭在离弓约三肘尺处捕获，第四支箭则在落地前捕获。当他手持四支箭在牌楼上坐定时，人们才看见他。他对国王说：“大王，请看，我等之速，迅疾如是！”是故当知，菩萨于为“迅疾天鹅”(Javanahaṃsa)时，即是如是取来彼等箭矢。

Purato dhāvantīti aggato javanti. Na panetā sabbakālaṃ puratova honti, kadāci purato, kadāci pacchato honti. Ākāsaṭṭhakavimānesu hi uyyānānipi honti pokkharaṇiyopi, tā tattha nahāyanti, udakakīḷaṃ kīḷamānā pacchatopi honti, vegena pana gantvā puna puratova dhāvanti. Āyusaṅkhārāti rūpajīvitindriyaṃ sandhāya vuttaṃ. Tañhi tato sīghataraṃ khīyati. Arūpadhammānaṃ pana bhedo na sakkā paññāpetuṃ. Chaṭṭhaṃ.

“在前奔跑”是指在前方快速前进。但她们并非总是位于前方，有时在前，有时在后。因为在空中天宫中，既有园林也有莲池，她们在那里沐浴，嬉水时也会落到后方，但快速前行时又会重新跑到前方。“寿行”是指色命根，因为它的耗尽比那更快。至于无色法的坏灭，则无法指明。第六。

7. Āṇisuttavaṇṇanā

7. 楔子经释义

229. Sattame dasārahānanti evaṃnāmakānaṃ khattiyānaṃ. Te kira satato dasabhāgaṃ gaṇhiṃsu, tasmā ‘‘dasārahā’’ti paññāyiṃsu. Ānakoti evaṃladdhanāmo mudiṅgo. Himavante kira mahākuḷīradaho ahosi. Tattha mahanto kuḷīro otiṇṇotiṇṇaṃ hatthiṃ khādati. Atha hatthī upaddutā ekaṃ kareṇuṃ sakkariṃsu ‘‘imissā puttaṃ nissāya amhākaṃ sotthi bhavissatī’’ti. Sāpi mahesakkhaṃ puttaṃ vijāyi. Te tampi sakkariṃsu. So vuddhippatto mātaraṃ pucchi, ‘‘kasmā maṃ ete sakkarontī’’ti? Sā taṃ pavattimācikkhi. So ‘‘kiṃ mayhaṃ kuḷīro pahoti? Etha gacchāmā’’ti mahāhatthiparivāro [Pg.210] tattha gantvā paṭhamameva otari. Kuḷīro udakasaddeneva āgantvā taṃ aggahesi. Mahanto kuḷīrassa aḷo, so taṃ ito vā etto vā cāletuṃ asakkonto mukhe soṇḍaṃ pakkhipitvā viravi. Hatthino ‘‘yaṃnissāya mayaṃ ‘sotthi bhavissatī’ti amaññimhā, so paṭhamataraṃ gahito’’ti tato tato palāyiṃsu.

229. 在第七（经）中，“十族”是指名为“十族”的刹帝利。据说他们常取十分之一（作为赋税），因此被称为“十族”。“阿那迦”（Ānaka）是如此得名的鼓。据说在雪山中有一个大螃蟹湖，那里有一只巨大的螃蟹，会吃掉下到湖里的大象。于是，受困扰的大象们便尊敬一头母象，（心想）：“依靠她的儿子，我们就能平安。”她也生下了一头有大威力的儿子。它们也尊敬它。当他长大后，他问母亲：“它们为何如此尊敬我？”母亲告诉了他事情的经过。他说：“一只螃蟹能奈我何？来，我们去！”他便率领大批象群前往，第一个下到水中。螃蟹仅听到水声便前来抓住了他。螃蟹的螯很大，他无法从任何一边挪动它，便将象鼻放入口中大声吼叫。象群（见此）便从各处逃散，（心想）：“我们本以为依靠他可以得到平安，他却第一个被抓住了！”

Athassa mātā avidūre ṭhatvā ‘‘mayaṃ thalanāgā, tumhe udakanāgā nāma, nāgehi nāgo na viheṭhetabbo’’ti kuḷīraṃ piyavacanena vatvā imaṃ gāthamāha –

这时，他的母亲站在不远处，用温和的语言对螃蟹说：“我们是陆行龙，你们是水行龙，龙不应伤害龙。”然后说了这首偈颂：

‘‘Ye kuḷīrā samuddasmiṃ, gaṅgāya yamunāya ca;

Tesaṃ tvaṃ vārijo seṭṭho, muñca rodantiyā paja’’nti.

“大海、恒河、亚穆纳，其中诸蟹汝最胜；身为水生之尊首，请放哀泣母之子。”

Mātugāmasaddo nāma purise khobhetvā tiṭṭhati, tasmā so gahaṇaṃ sithilamakāsi. Hatthipoto vegena ubho pāde ukkhipitvā taṃ piṭṭhiyaṃ akkami. Saha akkamanā piṭṭhi mattikabhājanaṃ viya bhijji. Atha naṃ dantehi vijjhitvā ukkhipitvā thale chaḍḍetvā tuṭṭharavaṃ ravi. Atha naṃ hatthī ito cito ca āgantvā maddiṃsu. Tassa eko aḷo paṭikkamitvā pati, taṃ sakko devarājā gahetvā gato.

所谓女人的声音，能扰乱男人，因此那巨蟹放松了钳制。小象迅速抬起双脚，踩在其背上。随着这一踩，其背如陶器般破碎。然后用象牙刺穿它，举起扔到岸上，发出了喜悦的吼声。随后，象群从四面八方前来践踏它。它的一只巨螯断落，天帝释拿走了它。

Itaro pana aḷo vātātapena sukkhitvā pakkalākhārasavaṇṇo ahosi, so deve vuṭṭhe udakoghena vuyhanto dasabhātikānaṃ rājūnaṃ uparisote jālaṃ pasārāpetvā gaṅgāya kīḷantānaṃ āgantvā jāle laggi. Te kīḷāpariyosāne jālamhi ukkhipiyamāne taṃ disvā pucchiṃsu ‘‘kiṃ eta’’nti? ‘‘Kuḷīraaḷo sāmī’’ti. ‘‘Na sakkā esa ābharaṇatthāya upanetuṃ, pariyonandhāpetvā bheriṃ karissāmā’’ti? Pariyonandhāpetvā pahariṃsu. Saddo dvādasayojanaṃ nagaraṃ avatthari. Tato āhaṃsu – ‘‘na sakkā idaṃ divase divase vādetuṃ, chaṇadivasatthāya maṅgalabherī hotū’’ti maṅgalabheriṃ akaṃsu. Tasmiṃ vādite mahājano anhāyitvā apiḷandhitvā hatthiyānādīni āruyha sīghaṃ sannipatanti. Iti mahājanaṃ pakkositvā viya ānetīti ānako tvevassa nāmaṃ ahosi.

然而，另一只巨螯被风日晒干，变成了煮熟的红漆色。天降大雨时，它被洪水冲走，漂流而下，缠在了正在恒河(Gaṅgā)上游设网嬉戏的十兄弟王的网中。他们嬉戏完毕收网时，看到了它便问：“这是什么？”“主公，是巨蟹的螯。”他们说：“这个不能用作饰品，我们把它蒙上皮革做成鼓吧。”于是他们把它蒙上皮革后敲击，鼓声传遍了十二由旬的城市。于是他们说：“这鼓不能天天敲，让它作节日用的吉祥鼓吧！”他们便把它制成了吉祥鼓。当此鼓被敲响时，大众甚至来不及沐浴装扮，便乘坐象、车等迅速集会。因为它像召唤一样引来大众，所以它的名字就叫“阿那迦”(Ānaka)。

Aññaṃ [Pg.211] āṇiṃ odahiṃsūti aññaṃ suvaṇṇarajatādimayaṃ āṇiṃ ghaṭayiṃsu. Āṇisaṅghāṭova avasissīti suvaṇṇādimayānaṃ āṇīnaṃ saṅghāṭamattameva avasesaṃ ahosi. Athassa dvādasayojanappamāṇo saddo antosālāyampi dukkhena suyyittha.

“他们又装上另一根楔子”意为他们又用金、银等材料造了另一根楔子。“只剩下楔子的集合体”意为最后只剩下由金等材料所造的楔子的集合体。它那曾远达十二由旬的声音，如今即使在殿内也难以听到了。

Gambhīrāti pāḷivasena gambhīrā sallasuttasadisā. Gambhīratthāti atthavasena gambhīrā mahāvedallasuttasadisā (ma. ni. 1.449 ādayo). Lokuttarāti lokuttaraatthadīpakā. Suññatappaṭisaṃyuttāti sattasuññatadhammamattameva pakāsakā saṃkhittasaṃyuttasadisā. Uggahetabbaṃ pariyāpuṇitabbanti uggahetabbe ca pariyāpuṇitabbe ca. Kavikatāti kavīhi katā. Itaraṃ tasseva vevacanaṃ. Cittakkharāti vicitraakkharā. Itaraṃ tasseva vevacanaṃ. Bāhirakāti sāsanato bahibhūtā. Sāvakabhāsitāti tesaṃ tesaṃ sāvakehi bhāsitā. Sussūsissantīti akkharacittatāya ceva savanasampattiyā ca attamanā hutvā sāmaṇeradaharabhikkhumātugāmamahāgahapatikādayo ‘‘esa dhammakathiko’’ti sannipatitvā sotukāmā bhavissanti. Tasmāti yasmā tathāgatabhāsitā suttantā anuggayhamānā antaradhāyanti, tasmā. Sattamaṃ.

“深奥”，指文句深奥，如《箭经》；“义理深奥”，指意义深奥，如《大毗陀罗经》；“出世间”，指阐明出世间之义；“与空性相应”，指仅开显离有情之空性法，如《简略相应》诸经；“应受持、应遍学者”，指于应受持者及于应遍学者；“诗人所作”，指由诗人所作，另一词是其同义语；“文辞华美”，指文辞奇妙，另一词是其同义语；“外道典籍”，指教外之说；“声闻所说”，指由他们各自的弟子所说；“他们乐于听闻”，指沙弥、年轻比丘、妇女、大居士等，因其文辞华美且听闻悦耳而心生欢喜，聚集一处，心想“此乃说法师”而欲听闻；“是故”，指因为如来所说的经教若不被受持即会消失，是故。第七。

8. Kaliṅgarasuttavaṇṇanā

8. 迦陵伽罗经释义

230. Aṭṭhame kaliṅgarūpadhānāti kaliṅgaraghaṭikaṃ sīsūpadhānañceva pādūpadhānañca katvā. Appamattāti sippuggahaṇe appamattā. Ātāpinoti uṭṭhānavīriyātāpena yuttā. Upāsanasminti sippānaṃ abhiyoge ācariyānañca payirupāsane. Te kira tadā pātova uṭṭhāya sippasālaṃ gacchanti, tattha sippaṃ uggahetvā sajjhāyādīhi abhiyogaṃ katvā mukhaṃ dhovitvā yāgupānāya gacchanti. Yāguṃ pivitvā puna sippasālaṃ gantvā sippaṃ gaṇhitvā sajjhāyaṃ karontā pātarāsāya gacchanti. Katapātarāsā samānā ‘‘mā pamādena ciraṃ niddokkamanaṃ ahosī’’ti khadiraghaṭikāsu sīse ca pāde ca upadahitvā thokaṃ nipajjitvā puna sippasālaṃ gantvā sippaṃ gahetvā sajjhāyanti. Sāyaṃ sajjhāyaṃ karontā ca gehaṃ gantvā bhuttasāyamāsā paṭhamayāmaṃ sajjhāyaṃ katvā sayanakāle tatheva kaliṅgaraṃ [Pg.212] upadhānaṃ katvā sayanti. Evaṃ te akkhaṇavedhino vālavedhino ca ahesuṃ. Idaṃ sandhāyetaṃ vuttaṃ.

230. 第八，关于“以迦陵伽木(kaliṅgara)为枕”，是说用小木块做成头枕和脚枕。“不放逸”是说在学习技艺上不放逸。“精勤”是说具有奋起精进的热忱。“于亲近”是说致力于技艺并侍奉老师。据说他们当时清晨便起身去技艺堂，在那里学习技艺，通过诵读等方式勤奋练习，洗漱后去喝粥。喝完粥，再回到技艺堂学习技艺，诵读着去吃早餐。吃完早餐后，心想：“愿我们不要因放逸而长眠”，便在佉陀罗(khadira)木块上枕着头和脚，稍作躺卧，然后又去技艺堂学习技艺并诵读。傍晚诵读后回家，吃过晚餐，在初夜时分诵读，睡觉时也同样用迦陵伽木作枕而睡。就这样，他们成了能于电光中射中者与能射穿毛发者。此是就此而说。

Otāranti vivaraṃ. Ārammaṇanti paccayaṃ. Padhānasminti padhānabhūmiyaṃ vīriyaṃ kurumānā. Paṭhamabodhiyaṃ kira bhikkhū bhattakiccaṃ katvāva kammaṭṭhānaṃ manasi karonti. Tesaṃ manasikarontānaṃyeva sūriyo atthaṃ gacchati. Te nhāyitvā puna caṅkamaṃ otaritvā paṭhamayāmaṃ caṅkamanti. Tato ‘‘mā ciraṃ niddāyimhā’’ti sarīradarathavinodanatthaṃ nipajjantā kaṭṭhakhaṇḍaṃ upadahitvā nipajjanti, te puna pacchimayāme vuṭṭhāya caṅkamaṃ otaranti. Te sandhāya idaṃ vuttaṃ. Ayampi dīpo tiṇṇaṃ rājūnaṃ kāle ekaghaṇḍinigghoso ekapadhānabhūmi ahosi. Nānāmukhe pahaṭaghaṇḍi pilicchikoḷiyaṃ osarati, kalyāṇiyaṃ pahaṭaghaṇḍi nāgadīpe osarati. ‘‘Ayaṃ bhikkhu puthujjano, ayaṃ puthujjano’’ti aṅguliṃ pasāretvā dassetabbo ahosi. Ekadivasaṃ sabbe arahantova ahesuṃ. Tasmāti yasmā kaliṅgarūpadhānānaṃ māro ārammaṇaṃ na labhati, tasmā. Aṭṭhamaṃ.

机会（otāraṃ）即是空隙（vivaraṃ）。所缘（ārammaṇaṃ）即是缘（paccayaṃ）。“于勤修时”是说在勤修之地努力。据说，在初觉悟时期，比丘们用完餐后才作意业处。当他们作意时，太阳便已落下。他们沐浴后，再下到经行处，于初夜经行。然后，为了消除身体的疲劳，心想“愿我们不要长眠”，便枕着木块躺下。他们在后夜又起来下到经行处。此是就他们而说。此岛在三王时代，曾是一钟声、一勤修地。在各处敲响的钟声传到毗利差伽罗（Pilicchikoḷiya），在迦利耶尼（Kalyāṇī）敲响的钟声传到龙岛（Nāgadīpa）。曾有需要伸出手指来指出：“这位比丘是凡夫，这位是凡夫。”有一天，全都成了阿罗汉。“因此”是说：因为魔罗对那些以木块为枕者得不到可乘之机，因此（这么说）。第八。

9. Nāgasuttavaṇṇanā

9. 龙经释义

231. Navame ativelanti atikkantavelaṃ kālaṃ atikkantappamāṇaṃ kālaṃ. Kimaṅgaṃ panāhanti ahaṃ pana kiṃkāraṇā na upasaṅkamissāmi? Bhisamuḷālanti bhisañceva muḷālañca. Abbuhetvāti uddharitvā. Bhiṅkacchāpāti hatthipotakā. Te kira abhiṇhaṃ bhiṅkārasaddaṃ karonti, tasmā bhiṅkacchāpāti vuccanti. Pasannākāraṃ karontīti pasannehi kattabbākāraṃ karonti, cattāro paccaye denti. Dhammaṃ bhāsantīti ekaṃ dve jātakāni vā suttante vā uggaṇhitvā asambhinnena sarena dhammaṃ desenti. Pasannākāraṃ karontīti tesaṃ tāya desanāya pasannā gihī paccaye denti. Neva vaṇṇāya hoti na balāyāti neva guṇavaṇṇāya, na ñāṇabalāya hoti, guṇavaṇṇe pana parihāyante sarīravaṇṇopi sarīrabalampi parihāyati, tasmā sarīrassa neva vaṇṇāya na balāya hoti. Navamaṃ.

231. 第九。“过时”是说超过时间，超过限量的时间。“何况我呢？”是说我还有什么理由不前往呢？“莲茎与莲根”是说莲茎和莲根。“拔起”是说拔出来。“Bhiṅkacchāpa”是说幼象。据说它们常发出“bhiṅkāra”声，因此被称为“bhiṅkacchāpa”。“作出净信之相”是说有净信者行其所应行，供养四资具。“说法”是说学习一两部本生或经，以清晰不乱之声宣说正法。“作出净信之相”是说在家人因他们的说法而生起净信，供养资具。“既不为容色，也不为体力”是说既不为功德之色，也不为智慧之力。然而，当功德之色衰退时，身体的容色和体力也随之衰退，因此对身体来说，既不为容色，也不为体力。第九。

10. Biḷārasuttavaṇṇanā

10. 猫经释义

232. Dasame [Pg.213] sandhisamalasaṃkaṭīreti ettha sandhīti bhinnagharānaṃ sandhi, samaloti gāmato gūthanikkhamanamaggo, saṃkaṭīranti saṅkāraṭṭhānaṃ. Mudumūsinti mudukaṃ mūsikaṃ. Vuṭṭhānaṃ paññāyatīti desanā paññāyati. Dasamaṃ.

232. 第十。在“缝隙、秽道、垃圾堆”中：于此，“缝隙”是说破房之缝隙，“秽道”是说村庄的排粪道，“垃圾堆”是说弃置垃圾之处。“柔软的老鼠”是说肉质柔软的老鼠。“出罪可见”是说忏悔可见。第十。

11. Siṅgālasuttavaṇṇanā

11. 豺经释义

233. Ekādasame yena yena icchatīti so jarasiṅgālo icchiticchitaṭṭhāne iriyāpathakappanena sītavātūpavāyanena ca antarantarā cittassādampi labhatīti dasseti. Sakyaputtiyapaṭiññoti idaṃ devadattaṃ sandhāya vuttaṃ. So hi ettakampi cittassādaṃ anāgate attabhāve na labhissatīti. Ekādasamaṃ.

233. 第十一。“随其所欲”是说，此句显示了那只老豺在它想去的地方，通过调整威仪，以及凉风的吹拂，也能时时获得心的愉悦。“自称释迦子”，此是针对提婆达多(Devadatta)而说。因为他在未来生中，连这么一点心的愉悦也得不到。第十一。

12. Dutiyasiṅgālasuttavaṇṇanā

12. 第二豺经释义

234. Dvādasame kataññutāti katajānanaṃ. Kataveditāti katavisesajānanaṃ. Tatridaṃ jarasiṅgālassa kataññutāya vatthu – satta kira bhātaro khettaṃ kasanti. Tesaṃ sabbakaniṭṭho khettapariyante ṭhatvā gāvo rakkhati. Athekaṃ jarasiṅgālaṃ ajagaro gaṇhi, so taṃ disvā yaṭṭhiyā pothetvā vissajjāpesi. Ajagaro siṅgālaṃ vissajjetvā tameva gaṇhi. Siṅgālo cintesi – ‘‘mayhaṃ iminā jīvitaṃ dinnaṃ, ahampi imassa dassāmī’’ti yāgughaṭassa upari ṭhapitaṃ vāsiṃ mukhena ḍaṃsitvā tassa santikaṃ agamāsi. Itare bhātaro disvā, ‘‘siṅgālo vāsiṃ haratī’’ti anubandhiṃsu. So tehi diṭṭhabhāvaṃ ñatvā vāsiṃ tassa santike chaḍḍetvā palāyi. Itare āgantvā kaniṭṭhaṃ ajagarena gahitaṃ disvā vāsiyā ajagaraṃ chinditvā taṃ gahetvā agamaṃsu. Evaṃ jarasiṅgāle siyā yā kāci kataññutā kataveditā. Sakyaputtiyapaṭiññeti idampi devadattassa ācārameva sandhāya vuttanti. Dvādasamaṃ.

234. 第十二经中，“知恩”是知晓所作之恩，“报恩”是特别知晓所作之恩。于此，有此老豺知恩的故事为证：据说有七兄弟在耕田。他们中最小的弟弟站在田边看牛。当时，一只老豺被蟒蛇抓住了，小弟看见后，用棍子敲打蟒蛇，让它放开了。蟒蛇放开豺后，却抓住了那个小弟。豺心想：“此人给了我生命，我也要回报他的生命。”于是用嘴叼起放在粥锅上的斧子，来到他跟前。其他兄弟看见，以为“豺偷了斧子”，便追赶它。豺知道被他们看见了，就把斧子丢在他旁边逃走了。其他兄弟过来，看见小弟被蟒蛇抓住，便用斧子砍断蟒蛇，把他带走了。像这样，老豺尚且可能有某些知恩报恩之行。“自称释迦子”，此亦是佛陀针对提婆达多的行为而说。第十二经终。

Opammasaṃyuttavaṇṇanā niṭṭhitā.

譬喻相应释义终。

10. Bhikkhusaṃyuttaṃ

10. 比丘相应

1. Kolitasuttavaṇṇanā

1. 拘利陀经释义

235. Bhikkhusaṃyuttassa [Pg.214] paṭhame, āvusoti sāvakānaṃ ālāpo. Buddhā hi bhagavanto sāvake ālapantā, ‘‘bhikkhave’’ti ālapanti, sāvakā pana ‘‘buddhehi sadisā mā homā’’ti, ‘‘āvuso’’ti paṭhamaṃ vatvā pacchā, ‘‘bhikkhave’’ti bhaṇanti. Buddhehi ca ālapite bhikkhusaṅgho, ‘‘bhante’’ti paṭivacanaṃ deti sāvakehi, ‘‘āvuso’’ti. Ayaṃ vuccatīti yasmā dutiyajjhāne vitakkavicārā nirujjhanti, yesaṃ nirodhā saddāyatanaṃ appavattiṃ gacchati, tasmā yadetaṃ dutiyaṃ jhānaṃ nāma, ayaṃ vuccati ‘‘ariyānaṃ tuṇhībhāvo’’ti. Ayamettha yojanā. ‘‘Dhammī vā kathā ariyo vā tuṇhībhāvo’’ti ettha pana kammaṭṭhānamanasikāropi paṭhamajjhānādīnipi ariyo tuṇhībhāvotveva saṅkhaṃ gatāni.

235. 于《比丘相应》初经中，“贤友”是弟子们的称呼。诚然，诸佛世尊在称呼弟子时，用“比丘们”；而弟子们则因“愿我等不与诸佛等同”，故先说“贤友”，之后才说“比丘们”。当被诸佛称呼时，比丘僧团回答“尊者”；当被弟子们称呼时，则回答“贤友”。所谓“此被称为”，是因于第二禅中寻与伺止息，由其止息，声处不复生起，是故此第二禅被称为“圣者之寂静”。此为其中之配释。至于“法谈或圣者之寂静”一句，其中业处作意及初禅等，亦被计为“圣者之寂静”。

Vitakkasahagatāti vitakkārammaṇā. Saññāmanasikārāti saññā ca manasikāro ca. Samudācarantīti pavattanti. Therassa kira dutiyajjhānaṃ na paguṇaṃ. Athassa tato vuṭṭhitassa vitakkavicārā na santato upaṭṭhahiṃsu. Iccassa dutiyajjhānampi saññāmanasikārāpi hānabhāgiyāva ahesuṃ, taṃ dassento evamāha. Saṇṭhapehīti sammā ṭhapehi. Ekodibhāvaṃ karohīti ekaggaṃ karohi. Samādahāti sammā ādaha āropehi. Mahābhiññatanti chaḷabhiññataṃ. Satthā kira iminā upāyena satta divase therassa hānabhāgiyaṃ samādhiṃ vaḍḍhetvā theraṃ chaḷabhiññataṃ pāpesi. Paṭhamaṃ.

“与寻俱行”即是以寻为所缘。“想与作意”即是想和作意。“现行”即是生起。据说，长老的第二禅尚不纯熟。当他从该禅定出定后，与寻俱行的想和作意便生起了。因此，他的第二禅以及想和作意都属于退分，为了说明此意，他如是说。“安立”，即妥善地安立。“令成一心”，即使心专注。“等持”，即妥善地安置、安放。“大神通”，即六神通。据说，世尊以此方法，于七日中增长长老退分之定，令长老证得六神通。第一经。

2. Upatissasuttavaṇṇanā

2. 伍巴谛萨经释义

236. Dutiye atthi nu kho taṃ kiñci lokasminti idaṃ atiuḷārampi sattaṃ vā saṅkhāraṃ vā sandhāya vuttaṃ. Satthupi khoti idaṃ yasmā ānandattherassa satthari adhimatto chando ca pemañca, tasmā ‘‘kiṃ nu kho imassa therassa satthu vipariṇāmenapi sokādayo nuppajjeyyu’’nti jānanatthaṃ pucchati? Dīgharattanti sūkarakhataleṇadvāre dīghanakhaparibbājakassa vedanāpariggahasuttantaṃ desitadivasato paṭṭhāya atikkantakālaṃ sandhāyāha. Tasmiñhi [Pg.215] divase therassa ime vaṭṭānugatakilesā samūhatāti. Dutiyaṃ.

236. 第二则。“世间是否还有任何事物”，这是指极为殊胜的有情或行法，乃舍利弗尊者所说。关于“于导师”，这是因为阿难(Ānanda)长老对导师有极大的喜爱与敬爱，因此他为了了解“这位长老[舍利弗]即使在导师变易后，是否也不会生起忧愁等”而发问。“长久以来”是指从在猪所掘洞(Sūkarakhata)的洞口为长爪(Dīghanakha)游方者宣说《受遍取经》那天起，所经过的时间。因为在那一天，长老[舍利弗]的这些随顺轮回的烦恼都被根除了。第二则。

3. Ghaṭasuttavaṇṇanā

3. 瓶经释义

237. Tatiye ekavihāreti ekasmiṃ gabbhe. Tadā kira bahū āgantukā bhikkhū sannipatiṃsu. Tasmiṃ pariveṇaggena vā vihāraggena vā senāsanesu apāpuṇantesu dvinnaṃ therānaṃ eko gabbho sampatto. Te divā pāṭiyekkesu ṭhānesu nisīdanti, rattiṃ pana nesaṃ antare cīvarasāṇiṃ pasārenti. Te attano attano pattapattaṭṭhāneyeva nisīdanti. Tena vuttaṃ ‘‘ekavihāre’’ti. Oḷārikenāti idaṃ oḷārikārammaṇataṃ sandhāya vuttaṃ. Dibbacakkhudibbasotadhātuvihārena hi so vihāsi, tesañca rūpāyatanasaddāyatanasaṅkhātaṃ oḷārikaṃ ārammaṇaṃ. Iti dibbacakkhunā rūpassa diṭṭhattā dibbāya ca sotadhātuyā saddassa sutattā so vihāro oḷāriko nāma jāto. Dibbacakkhu visujjhīti bhagavato rūpadassanatthāya visuddhaṃ ahosi. Dibbā ca sotadhātūti sāpi bhagavato saddasuṇanatthaṃ visujjhi. Bhagavatopi therassa rūpadassanatthañceva saddasuṇanatthañca tadubhayaṃ visujjhi. Tadā kira thero ‘‘kathaṃ nu kho etarahi satthā viharatī’’ti ālokaṃ vaḍḍhetvā dibbena cakkhunā satthāraṃ jetavane vihāre gandhakuṭiyaṃ nisinnaṃ disvā tassa dibbāya sotadhātuyā saddaṃ suṇi. Satthāpi tatheva akāsi. Evaṃ te aññamaññaṃ passiṃsu ceva, saddañca assosuṃ.

237. 第三则。“于一住处”者，谓于一室内。据说，当时有许多客比丘聚集。因僧院或精舍床座不足，两位长老分得一室。他们白日于各别之处而坐，夜间则在彼此间张设衣幕。他们各坐于自己所得之处。是故，说为“于一住处”。“以粗显者”，此乃针对粗显所缘而说。实因此尊者以天眼、天耳界而住，而此二者之所缘，即所谓色处与声处，是为粗显。如是，因以天眼见色、以天耳界闻声，彼住处得名为“粗显”。“天眼清净”者，谓为了见世尊之色而清净。“天耳界”者，彼亦为了闻世尊之声而清净。于世尊亦然，为见长老之色及闻其声，彼二者皆得清净。据说，当时长老思惟：“如今导师如何而住？”便增长光明，以天眼见导师坐于祇陀林(Jetavana)精舍之香孤邸(gandhakuṭi)中，复以天耳界闻其声。导师亦复如是。如是，他们互相看见，亦互相闻声。

Āraddhavīriyoti paripuṇṇavīriyo paggahitavīriyo. Yāvadeva upanikkhepanamattāyāti tiyojanasahassavitthārassa himavato santike ṭhapitā sāsapamattā pāsāṇasakkharā ‘‘himavā nu kho mahā, ayaṃ nu kho pāsāṇasakkharā’’ti evaṃ yāva upanikkhepanamattasseva atthāya bhaveyyāti vuttaṃ hoti. Paratopi eseva nayo. Kappanti āyukappaṃ. Loṇaghaṭāyāti cakkavāḷamukhavaṭṭiyā ādhārakaṃ katvā mukhavaṭṭiyā brahmalokaṃ āhacca ṭhitāya loṇacāṭiyāti dasseti.

“已发起精进”是指精进圆满，精进勇猛。“仅仅为了并列比较”是说，在三千由旬宽的雪山旁，放置一粒芥子大小的石子，（然后说：）“究竟是雪山大，还是这颗石子大呢？”如此，只是为了并列比较罢了。后面也是同样的道理。“劫”是指寿命劫。“盐罐”表示以轮围山的边缘为底座，罐口直达梵天界而立的盐罐。

Ime [Pg.216] pana therā upamaṃ āharantā sarikkhakeneva ca vijjamānaguṇena ca āhariṃsu. Kathaṃ? Ayañhi iddhi nāma accuggataṭṭhena ceva vipulaṭṭhena ca himavantasadisā, paññā catubhūmakadhamme anupavisitvā ṭhitaṭṭhena sabbabyañjanesu anupaviṭṭhaloṇarasasadisā. Evaṃ tāva sarikkhakaṭṭhena āhariṃsu. Samādhilakkhaṇaṃ pana mahāmoggallānattherassa vibhūtaṃ pākaṭaṃ. Kiñcāpi sāriputtattherassa avijjamānaiddhi nāma natthi, bhagavatā pana ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti ayameva etadagge ṭhapito. Vipassanālakkhaṇaṃ pana sāriputtattherassa vibhūtaṃ pākaṭaṃ. Kiñcāpi mahāmoggallānattherassāpi paññā atthi, bhagavatā pana ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.189) ayameva etadagge ṭhapito. Tasmā yathā ete aññamaññassa dhuraṃ na pāpuṇanti, evaṃ vijjamānaguṇena āhariṃsu. Samādhilakkhaṇasmiñhi mahāmoggallāno nipphattiṃ gato, vipassanālakkhaṇe sāriputtatthero, dvīsupi etesu sammāsambuddhoti. Tatiyaṃ.

再者，此二位长老在引述譬喻时，是同时依据“相似性”与“实际存在的功德”而引述的。如何呢？神通，以其至为高超及广大的意义，而有如雪山；智慧，以其渗透并安住于四界诸法中的意义，而有如遍入一切菜肴的盐味。他们便是这样首先依据“相似性”而引述。再者，定的特征，在大目犍连长老身上最为显耀、昭著。虽然舍利弗长老并非没有神通，但世尊说：“比丘们，在我的声闻弟子中，神通第一者，即是大目犍连。”而将他置于此项之首。观的特征，则在舍利弗长老身上最为显耀、昭著。虽然大目犍连长老也有智慧，但世尊说：“比丘们，在我的声闻弟子中，大智慧第一者，即是舍利弗。”而将他置于此项之首。因此，正如他们彼此不企及对方的重任，他们是这样依据“实际存在的功德”而引述的。于定的特征，大目犍连已达圆满；于观的特征，舍利弗长老已达圆满；而正等觉者则于此二者皆已圆满。第三则。

4. Navasuttavaṇṇanā

4. 九经释义

238. Catutthe appossukkoti nirussukko. Saṅkasāyatīti viharati. Veyyāvaccanti cīvare kattabbakiccaṃ. Ābhicetasikānanti abhicittaṃ uttamacittaṃ nissitānaṃ. Nikāmalābhīti icchiticchitakkhaṇe samāpajjanasamatthatāya nikāmalābhī. Akicchalābhīti jhānapāripanthike sukhena vikkhambhetvā samāpajjanasamatthatāya adukkhalābhī. Akasiralābhīti yathāparicchedena vuṭṭhānasamatthatāya vipulalābhī, paguṇajjhānoti attho. Sithilamārabbhāti sithilavīriyaṃ pavattetvā. Catutthaṃ.

238. 于第四经，无挂虑（appossukko），即无忧虑（nirussukko）。犹豫（saṅkasāyati），即安住（viharati）。事务（veyyāvacca），即于袈裟应作之事。增上心（ābhicetasikānaṃ），即依止于增上心、最上心者。随意得（nikāmalābhī），即因能于意欲之刹那入定，故为随意得。无难得（akicchalābhī），即因能轻易镇伏禅那之障碍而入定，故为无苦得。无滞得（akasiralābhī），即因能于所限定之时出定，故为广大得；此即熟练于禅那之义。发起松懈（sithilamārabbha），即是令松懈的努力生起。第四经毕。

5. Sujātasuttavaṇṇanā

5. 善生经释义

239. Pañcame abhirūpoti aññāni rūpāni atikkantarūpo. Dassanīyoti daṭṭhabbayutto. Pāsādikoti dassanena cittaṃ pasādetuṃ samattho. Vaṇṇapokkharatāyāti chavivaṇṇasundaratāya. Pañcamaṃ.

239. 于第五经，端严（abhirūpo），即其容色超越其他一切色。悦目（dassanīyo），即值得瞻睹。净信（pāsādiko），即能令见者心生净信。肤色圆满（vaṇṇapokkharatāya），即肤色之妍丽。第五经毕。

6. Lakuṇḍakabhaddiyasuttavaṇṇanā

6. 矮小跋提经释义

240. Chaṭṭhe [Pg.217] dubbaṇṇanti virūpasarīravaṇṇaṃ. Okoṭimakanti rassaṃ. Paribhūtarūpanti pamāṇavasena paribhūtajātikaṃ. Taṃ kira chabbaggiyā bhikkhū, ‘‘āvuso bhaddiya, āvuso, bhaddiyā’’ti tattha tattha parāmasitvā nānappakāraṃ kīḷanti ākaḍḍhanti parikaḍḍhanti. Tena vuttaṃ ‘‘paribhūtarūpa’’nti. Kasmā panesa evarūpo jāto? Ayaṃ kira atīte eko mahārājā ahosi, tassa mahallakā ca mahallakitthiyo ca paṭikūlā honti. So sace mahallake passati, tesaṃ cūḷaṃ ṭhapāpetvā kacchaṃ bandhāpetvā yathāruci kīḷāpeti. Mahallakitthiyopi disvā tāsampi icchiticchitaṃ vippakāraṃ katvā yathāruci kīḷāpeti. Tesaṃ puttadhītādīnaṃ santike mahāsārajjaṃ uppajjati. Tassa pāpakiriyā pathavito paṭṭhāya chadevaloke ekakolāhalaṃ akāsi.

240. 于第六经，丑色（dubbaṇṇaṃ），即丑陋之身色。侏儒（okoṭimakaṃ），即矮小。被轻贱之色（paribhūtarūpaṃ），即因身材之故而被轻贱。据说六群比丘对彼（跋提），呼曰：“贤友跋提！贤友跋提！”并处处抚弄，以各种方式戏弄、牵引、拖拽。因此，世尊说“被轻贱之色”。然彼为何生为如此之貌？据说此人于过去世曾为一国王，彼厌恶年老男女。若见老者，便令其留顶髻、束腰布，随意戏弄。若见老妇，亦对其行种种不当之事，随意戏弄。此举令彼等之子女等亲属深感羞耻。其恶行之声，自地面起，响彻六欲天，一时哗然。

Atha sakko cintesi – ‘‘ayaṃ andhabālo mahājanaṃ viheṭheti, karissāmissa niggaha’’nti. So mahallakagāmiyavaṇṇaṃ katvā yānake ekaṃ takkacāṭiṃ āropetvā yānaṃ pesento nagaraṃ pavisati. Rājāpi hatthiṃ āruyha nagarato nikkhanto taṃ disvā – ‘‘ayaṃ mahallako takkayānakena amhākaṃ abhimukho āgacchati, vāretha vārethā’’ti āha. Manussā ito cito ca pakkhandantāpi na passanti. Sakko hi ‘‘rājāva maṃ passatu, mā aññe’’ti evaṃ adhiṭṭhahi. Atha tesu manussesu ‘‘kahaṃ, deva, kahaṃ devā’’ti vadantesu eva rājā saha hatthinā vaccho viya dhenuyā yānassa heṭṭhā pāvisi. Sakko takkacāṭiṃ bhindi.

尔时，帝释天思惟：“此愚王恼害众人，我当惩治之。”彼遂化作老村民之相，于小车上置一大罐酪浆，驱车入城。王亦乘象出城，见彼而言：“此老人驾酪浆车，正面向我等而来，阻止他！阻止他！”诸侍从四处奔走，然不能见。原来帝释天已发愿：“唯王见我，余人勿见。”尔时，彼诸侍从言“大王，在何处？大王，在何处？”之际，王与象俱，如牛犊入于母牛身下，进入车下。帝释天击破其酪浆罐。

Rājā sīsato paṭṭhāya takkena kilinnasarīro ahosi. So sarīraṃ ubbaṭṭāpetvā uyyānapokkharaṇiyaṃ nhatvā alaṅkatasarīro nagaraṃ pavisanto puna taṃ addasa. Disvā ‘‘ayaṃ so amhehi diṭṭhamahallako puna dissati. Vāretha vāretha na’’nti āha. Manussā ‘‘kahaṃ, deva, kahaṃ, devā’’ti ito cito ca vidhāviṃsu. So paṭhamavippakārameva puna pāpuṇi. Tasmiṃ khaṇe sakko goṇe ca yānañca antaradhāpetvā ākāse [Pg.218] ṭhatvā āha, ‘‘andhabāla, tvaṃ mayi takkavāṇijako eso’’ti saññaṃ karosi, sakkohaṃ devarājā, ‘‘tavetaṃ pāpakiriyaṃ nivāressāmī’’ti āgato, ‘‘mā puna evarūpaṃ akāsī’’ti santajjetvā agamāsi. Iminā kammena so dubbaṇṇo ahosi.

王从头起，遍身为酪浆所湿。彼使人涂擦其身，于御苑池中沐浴，庄严其身后，入城之时，复见彼人。见已而言：“此即我等前所见之老人，复又出现。阻止他！阻止他！”诸侍从四处奔走而言：“大王，在何处？大王，在何处？”彼复遭遇初次之窘境。于其刹那，帝释天使牛与车俱隐，立于空中而言：“愚昧之王！汝竟于我作酪浆商之想。我乃天主帝释天，为阻止汝此恶行而来。切勿再作如是之事！”如是呵责后，即便离去。因此业故，彼变得容貌丑陋。

Vipassīsammāsambuddhakāle panesa cittapattakokilo nāma hutvā kheme migadāye vasanto ekadivasaṃ himavantaṃ gantvā madhuraṃ ambaphalaṃ tuṇḍena gahetvā āgacchanto bhikkhusaṅghaparivāraṃ satthāraṃ disvā cintesi – ‘‘ahaṃ aññesu divasesu rittako tathāgataṃ passāmi. Ajja pana me imaṃ ambapakkaṃ atthi, dasabalassa taṃ dassāmī’’ti otaritvā ākāse carati. Satthā tassa cittaṃ ñatvā upaṭṭhākaṃ olokesi. So pattaṃ nīharitvā dasabalaṃ vanditvā satthu hatthe ṭhapesi. Kokilo dasabalassa patte ambapakkaṃ patiṭṭhāpesi. Satthā tattheva nisīditvā taṃ paribhuñji. Kokilo pasannacitto punappunaṃ dasabalassa guṇe āvajjetvā dasabalaṃ vanditvā attano kulāvakaṃ gantvā sattāhaṃ pītisukheneva vītināmesi. Iminā kammena saro madhuro ahosi.

于毗婆尸(Vipassī)正等觉时，此为一只名为“彩羽”的杜鹃，居于安稳鹿苑(Khema Migadāya)。一日，其前往雪山，以喙衔一甜美芒果而返，途中见为比丘僧团围绕的导师，心生一念：“往昔之日，我皆空手见如来。然今日我得此熟芒果，当供养十力世尊。”于是降下，于空中飞行。导师了知其心，遂观侍者。侍者取出钵，顶礼十力世尊后，置于导师手中。杜鹃便将熟芒果置于十力世尊钵中。导师即于彼处坐而食之。杜鹃心生净信，再再思惟十力世尊之功德，顶礼十力世尊后，返回己巢，七日之间，唯以喜乐度过。以此业故，其声变得甜美。

Kassapasammāsambuddhakāle pana cetiye āraddhe ‘‘kiṃpamāṇaṃ karoma? Sattayojanappamāṇaṃ. Atimahantaṃ etaṃ, chayojanappamāṇaṃ karoma. Idampi atimahantaṃ, pañcayojanaṃ karoma, catuyojanaṃ, tiyojanaṃ, dviyojana’’nti. Ayaṃ tadā jeṭṭhakavaḍḍhakī hutvā, ‘‘evaṃ, bho, anāgate sukhapaṭijaggitaṃ kātuṃ vaṭṭatī’’ti vatvā rajjuṃ ādāya parikkhipanto gāvutamattake ṭhatvā, ‘‘ekekaṃ mukhaṃ gāvutaṃ hotu, cetiyaṃ yojanāvaṭṭaṃ yojanubbedhaṃ bhavissatī’’ti āha. Te tassa vacane aṭṭhaṃsu. Cetiyaṃ sattadivasasattamāsādhikehi sattahi saṃvaccharehi niṭṭhitaṃ. Iti appamāṇassa buddhassa pamāṇaṃ akāsīti. Tena kammena okoṭimako jāto.

于迦叶(Kassapa)正等觉时，众人始建塔寺，商议道：“当造多大？七由旬。”“此过大矣，造六由旬。”“此亦过大，造五由旬、四由旬、三由旬、二由旬。”当时，此人为首席工匠，言：“诸位，当造得将来易于维护为宜。”言毕，取绳规划，立于一俱卢舍(gāvuta)之处，曰：“令每一面为一俱卢舍，则塔寺周长一由旬，高一由旬。”众人从其言。塔寺于七年七月又七日后建成。如是，其为无量之佛陀设定限量。以此业故，后生为侏儒。

Hatthayo pasadā migāti hatthino ca pasadamigā ca. Natthi kāyasmiṃ tulyatāti kāyasmiṃ pamāṇaṃ nāma natthi, akāraṇaṃ kāyapamāṇanti attho. Chaṭṭhaṃ.

“象与斑鹿”(hatthayo pasadā migā)即象与斑鹿。“于身无等同”(natthi kāyasmiṃ tulyatā)意为，于身实无所谓标准，身之大小非是原因。此为经义。第六终。

7. Visākhasuttavaṇṇanā

7. 毘舍佉经释义

241. Sattame [Pg.219] poriyā vācāyāti puravāsīnaṃ nagaramanussānaṃ vācāsadisāya aparihīnakkharapadāya madhuravācāya. Vissaṭṭhāyāti asandiddhāya apalibuddhāya, pittasemhehi anupahatāyāti attho. Anelagalāyāti yathā dandhamanussā mukhena kheḷaṃ gaḷantena vācaṃ bhāsanti, na evarūpāya, atha kho niddosāya visadavācāya. Pariyāpannāyāti catusaccapariyāpannāya cattāri saccāni amuñcitvā pavattāya. Anissitāyāti vaṭṭanissitaṃ katvā akathitāya. Dhammo hi isinaṃ dhajoti navavidhalokuttaradhammo isīnaṃ dhajo nāmāti. Sattamaṃ.

241. 第七经中，“城镇语”(poriyā vācāya)是指如城镇居民之言，字句完整，言语甜美。“明晰语”(vissaṭṭhāya)是指不含混、不滞碍，意即不为胆汁与痰所恼害。“不滞涩语”(anelagalāya)是指不像迟钝之人那样口中流着涎水说话，而是无有瑕疵、清晰明了的言语。“遍摄语”(pariyāpannāya)是指遍摄于四圣谛，不离四圣谛而说。“无依语”(anissitāya)是指不依于轮回而说。“法实为仙人之幢”(dhammo hi isinaṃ dhajo)是指九种出世间法即是仙人之幢。第七经毕。

8. Nandasuttavaṇṇanā

8. 难陀经释义

242. Aṭṭhame ākoṭitapaccākoṭitānīti ekasmiṃ passe pāṇinā vā muggarena vā ākoṭanena ākoṭitāni, parivattetvā ākoṭanena paccākoṭitāni. Añjetvāti añjanena pūretvā. Acchaṃ pattanti vippasannavaṇṇaṃ mattikāpattaṃ. Kasmā pana thero evamakāsīti? Satthu ajjhāsayajānanatthaṃ. Evaṃ kirassa ahosi ‘‘sace satthā ‘sobhati vata me ayaṃ kaniṭṭhabhātiko’ti vakkhati, yāvajīvaṃ iminā vākārena carissāmi. Sace ettha dosaṃ dassati, imaṃ ākāraṃ pahāya saṅkāracoḷaṃ gahetvā cīvaraṃ katvā dhārento pariyantasenāsane vasanto carissāmī’’ti. Assasīti bhavissasi.

242. 第八经中，“敲打与反敲打”(ākoṭitapaccākoṭitāni)是指在一侧用手或木槌敲打，翻过来再敲打。“涂饰”(añjetvā)是指用涂料填满。“明净钵”(acchaṃ pattaṃ)是指颜色非常清澈的泥土钵。长老为何这样做呢？为了了知导师的意向。据说他当时想：“如果导师说：‘我这位小弟弟真庄严’，我将终生保持这种仪态。如果导师于此指出过失，我将舍弃这种仪态，取粪扫衣做成袈裟，住在边远的坐卧处修行。”

Aññātuñchenāti abhilakkhitesu issarajanagehesu kaṭukabhaṇḍasambhāraṃ sugandhaṃ bhojanaṃ pariyesantassa uñcho ñātuñcho nāma. Gharapaṭipāṭiyā pana dvāre ṭhitena laddhaṃ missakabhojanaṃ aññātuñcho nāma. Ayamidha adhippeto. Kāmesu anapekkhinanti vatthukāmakilesakāmesu nirapekkhaṃ. Āraññiko cātiādi sabbaṃ samādānavaseneva vuttaṃ. Kāmesu ca anapekkhoti idaṃ suttaṃ devaloke accharāyo dassetvā āgatena aparabhāge kathitaṃ. Imassa kathitadivasato paṭṭhāya thero ghaṭento vāyamanto katipāheneva arahatte patiṭṭhāya sadevake loke aggadakkhiṇeyyo jāto. Aṭṭhamaṃ.

所谓“以不知乞食”（aññātuñchena）：在显赫的权贵之家寻求以辛香料烹制的美味食物，此种乞食名为“知乞食”（ñātuñcho）。而挨家挨户，立于门口所得的杂食，则名为“不知乞食”（aññātuñcho）。此处意指后者。“于欲不顾念者”（kāmesu anapekkhinaṃ）是说于事物欲与烦恼欲无所顾念。“林住者”（āraññiko）等，皆是就受持（头陀行）而言。至于“于欲亦无顾念”（kāmesu ca anapekkho）此经，是世尊到天界示现天女归来后所说。从此经所说之日起，难陀长老精勤努力，仅数日便安住于阿罗汉果，成为天人世间最上福田。第八。

9. Tissasuttavaṇṇanā

9. 帝须经释义

243. Navame [Pg.220] dummanoti uppannadomanasso. Kasmā panāyaṃ evaṃ dukkhī dummano jātoti? Khattiyapabbajito hesa, tena naṃ pabbājetvā dupaṭṭasāṭakaṃ nivāsāpetvā varacīvaraṃ pārupetvā akkhīni añjetvā manosilātelena sīsaṃ makkhesuṃ. So bhikkhūsu rattiṭṭhānadivāṭṭhānaṃ gatesu ‘‘bhikkhunā nāma vivittokāse nisīditabba’’nti ajānanto bhojanasālaṃ gantvā mahāpīṭhaṃ āruhitvā nisīdi. Disāvacarā āgantukā paṃsukūlikā bhikkhū āgantvā, ‘‘imināva nīhārena rajokiṇṇehi gattehi na sakkā dasabalaṃ passituṃ. Bhaṇḍakaṃ tāva ṭhapessāmā’’ti bhojanasālaṃ agamaṃsu. So tesu mahātheresu āgacchantesu niccalo nisīdiyeva. Aññe bhikkhū ‘‘pādavattaṃ karoma, tālavaṇṭena bījāmā’’ti āpucchanti. Ayaṃ pana nisinnakova ‘‘kativassatthā’’ti? Pucchitvā, ‘‘mayaṃ avassikā. Tumhe pana kativassatthā’’ti? Vutte, ‘‘mayaṃ ajja pabbajitā’’ti āha. Atha naṃ bhikkhū, ‘‘āvuso, adhunā chinnacūḷosi, ajjāpi te sīsamūle ūkāgandho vāyatiyeva, tvaṃ nāma ettakesu vuḍḍhataresu vattaṃ āpucchantesu nissaddo niccalo nisinno, apacitimattampi te natthi, kassa sāsane pabbajitosī’’ti? Parivāretvā taṃ vācāsattīhi paharantā ‘‘kiṃ tvaṃ iṇaṭṭo vā bhayaṭṭo vā jīvituṃ asakkonto pabbajito’’ti? Āhaṃsu. So ekampi theraṃ olokesi, tena ‘‘kiṃ maṃ olokesi mahallakā’’ti? Vutte aññaṃ olokesi, tenapi tatheva vutte athassa ‘‘ime maṃ parivāretvā vācāsattīhi vijjhantī’’ti khattiyamāno uppajji. Akkhīsu maṇivaṇṇāni assūni sañcariṃsu. Tato ne āha – ‘‘kassa santikaṃ āgatatthā’’ti. Te ‘‘kiṃ pana tvaṃ ‘mayhaṃ santikaṃ āgatā’ti? Amhe maññasi gihibyañjanabhaṭṭhakā’’ti vatvā, ‘‘sadevake loke aggapuggalassa satthu santikaṃ āgatamhā’’ti āhaṃsu. So ‘‘mayhaṃ bhātu santike āgatā tumhe, yadi evaṃ idāni vo āgatamaggeneva gamanaṃ karissāmī’’ti kujjhitvā nikkhanto antarāmagge cintesi – ‘‘mayi imināva nīhārena gate satthā ete na nīharāpessatī’’ti dukkhī dummano assūni pavattayamāno agamāsi. Iminā kāraṇena esa evaṃ jātoti.

243. 第九经中，“心忧”即是生起了忧恼。那么，为何此人会如此痛苦、心忧呢？因为他是刹帝利种姓出身而出家，人们为他剃度后，让他穿上双层的下衣，披上上等的衣，为他涂上眼影，用雄黄油涂抹他的头。当比丘们前往日夜禅修之处时，他不知道“比丘应当在僻静处坐”，便前往食堂，登上大座位坐下。从各方来的客比丘、粪扫衣比丘们抵达后，心想：“我们身体满是尘土，这样去见十力世尊是不行的。先放下我们的行具吧。”于是他们前往食堂。当那些大长老们进来时，他却一动不动地坐着。其他比丘们（向长老们）请求道：“让我们来做洗脚的义务吧，让我们用多罗扇来扇风吧。”而这位却坐着不动，问道：“你们有多少夏腊？”（长老们）回答说：“我们没有夏腊。那么，您有多少夏腊呢？”他回答说：“我今天才出家。”于是比丘们对他说：“贤友(āvuso)，你刚削发，头边还散发着虱子的气味，这么多更年长的比丘们请求履行义务时，你却默然不动地坐着，没有丝毫的尊敬。你究竟是在谁的教法中出家的？”他们围绕着他，用言语之矛攻击道：“你是因负债，或因恐惧，或因无法维生而出家的吗？”他看了一位长老，那长老说：“老人家，你看我做什么？”他又看另一位，也被同样地说了。于是他心想：“这些人围绕着我，用言语之矛刺我。”他的刹帝利我慢生起了，眼中涌出了宝石色的泪水。然后他对他们说：“你们是来谁的跟前？”他们说道：“你这毁坏俗相之人！难道你认为我们是来你跟前的吗？”接着说：“我们是来这有天神的世界中最上之人(aggapuggala)——导师的跟前。”他说：“你们是来我兄长的跟前，既然如此，我现在就让你们从来的那条路回去！”他生气地离开，在路上想：“要是我以这种方式去了，导师将不会驱逐他们。”他感到痛苦、心忧，流着眼泪离去。由于这个原因，他变成了这样。

Vācāsannitodakenāti [Pg.221] vacanapatodena. Sañjambharimakaṃsūti sañjambharitaṃ nirantaraṃ phuṭaṃ akaṃsu, upari vijjhiṃsūti vuttaṃ hoti. Vattāti pare yadicchakaṃ vadatiyeva. No ca vacanakkhamoti paresaṃ vacanaṃ khamituṃ na sakkoti. Idāni tāva tvaṃ iminā kopena iminā vuttavācāsannitodakena viddho. Atīte pana raṭṭhato ca pabbājitoti. Evaṃ vutte, ‘‘katarasmiṃ kāle bhagavā’’ti? Bhikkhū bhagavantaṃ yāciṃsu.

“以语为矛”(Vācāsannitodakena)是指以语矛(vacanapatodena)。“彼等持续触恼”(Sañjambharimakaṃsu)是说，他们不断地触恼、从上方刺伤。“说话者”(Vattā)是指他人随心所欲地说话。“不能忍耐言语”(No ca vacanakkhamo)是指不能忍耐他人之语。现在你被此愤怒、被此所说之语矛所刺。而于过去，亦曾被驱逐出境。如是说已，比丘们向世尊请求道：“世尊，是在何时？”

Satthā āha – atīte bārāṇasiyaṃ bārāṇasirājā rajjaṃ kāresi. Atheko jātimā, eko mātaṅgoti dve isayo bārāṇasiṃ agamaṃsu. Tesu jātimā puretaraṃ gantvā kumbhakārasālāyaṃ nisīdi. Mātaṅgo tāpaso pacchā gantvā tattha okāsaṃ yāci kumbhakāro ‘‘atthettha paṭhamataraṃ paviṭṭho pabbajito, taṃ pucchā’’ti āha. So attano parikkhāraṃ gahetvā sālāya dvāramūle ṭhatvā, ‘‘amhākampi ācariya ekarattivāsāya okāsaṃ dethā’’ti āha. ‘‘Pavisa, bho’’ti. Pavisitvā nisinnaṃ, ‘‘bho, kiṃ gottosī’’ti? Pucchi. ‘‘Caṇḍālagottomhī’’ti. ‘‘Na sakkā tayā saddhiṃ ekaṭṭhāne nisīdituṃ, ekamantaṃ gacchā’’ti. So ca tattheva tiṇasanthārakaṃ pattharitvā nipajji, jātimā dvāraṃ nissāya nipajji. Itaro passāvatthāya nikkhamanto taṃ urasmiṃ akkami. ‘‘Ko eso’’ti ca vutte? ‘‘Ahaṃ ācariyā’’ti āha. ‘‘Re caṇḍāla, kiṃ aññato maggaṃ na passasi? Atha me āgantvā akkamasī’’ti. ‘‘Ācariya, adisvā me akkantosi, khama mayha’’nti. So mahāpurise bahi nikkhante cintesi – ‘‘ayaṃ paccāgacchantopi itova āgamissatī’’ti parivattetvā nipajji. Mahāpurisopi ‘‘ācariyo ito sīsaṃ katvā nipanno, pādasamīpena gamissāmī’’ti pavisanto puna urasmiṃyeva akkami. ‘‘Ko eso’’ti ca vutte? ‘‘Ahaṃ ācariyā’’ti āha. ‘‘Paṭhamaṃ tāva te ajānantena kataṃ, idāni maṃ ghaṭentova akāsi, sūriye te uggacchante sattadhā muddhā phalatū’’ti sapi. Mahāpuriso kiñci avatvā purearuṇeyeva sūriyaṃ gaṇhi, nāssa uggantuṃ adāsi. Manussā ca hatthiassādayo ca pabujjhiṃsu.

世尊说：“诸比丘，过去于波罗奈城（Bārāṇasī），波罗奈王为王时，有两位仙人——一位是高种姓者，一位名为摩登伽（Mātaṅga）者，一同来到波罗奈城。他们之中，高种姓者先到，坐在陶匠的棚屋里。摩登伽苦行者随后到达，请求借宿的地方。陶匠说：‘此处已有一位先到的出家人，你去问他吧。’他便拿着自己的资具，站在棚屋门口说：‘师长，请也允我在此住一晚吧。’‘进来吧，贤者。’进去坐下后，高种姓仙人问道：‘贤者，你是什么种姓？’‘我是旃陀罗（Caṇḍāla）种姓。’‘不能与你同处而坐，到一边去。’他便就在那里铺了草席躺下，高种姓仙人则靠着门躺下。后来摩登伽为小便而出去时，踩到了他的胸口。他问道：‘是谁？’摩登伽答道：‘是我，师长。’‘喂，你这下贱的旃陀罗！难道你没看见别的路吗？竟然过来踩我？’‘师长，我因未见而踩到您，请原谅我。’当大士出去后，那仙人想：‘这家伙回来时也必定会从这里走。’于是他转身躺下。大士进来时也想：‘师长头朝这边躺着，我从他脚边走吧。’结果又踩到了他的胸口。他问道：‘是谁？’摩登伽答道：‘是我，师长。’‘第一次你尚是无心之过，现在你分明是故意冲撞我！当太阳升起时，愿你的头颅裂成七块！’他发出了诅咒。大士一言不发，就在黎明前抓住了太阳，不让它升起。人们和象、马等都醒来了。”

Manussā [Pg.222] rājakulaṃ gantvā, ‘‘deva, sakalanagare appabuddho nāma natthi, na ca aruṇuggaṃ paññāyati, kinnu kho eta’’nti? Tena hi nagaraṃ parivīmaṃsathāti. Te parivīmaṃsantā kumbhakārasālāyaṃ dve tāpase disvā, ‘‘imesaṃ etaṃ kammaṃ bhavissatī’’ti gantvā rañño ārocesuṃ. Raññā ca ‘‘pucchatha ne’’ti vuttā āgantvā jātimantaṃ pucchiṃsu – ‘‘tumhehi andhakāraṃ kata’’nti. ‘‘Na mayā kataṃ, esa pana kūṭajaṭilo chavo anantamāyo, taṃ pucchathā’’ti. Te āgantvā mahāpurisaṃ pucchiṃsu – ‘‘tumhehi, bhante, andhakāraṃ kata’’nti. ‘‘Āma ayaṃ ācariyo maṃ abhisapi, tasmā mayā kata’’nti. Te gantvā rañño ārocesuṃ. Rājāpi āgantvā mahāpurisaṃ ‘‘tumhehi kataṃ, bhante’’ti? Pucchi. ‘‘Āma, mahārājā’’ti. ‘‘Kasmā bhante’’ti? ‘‘Iminā abhisapitomhi, sace maṃ eso khamāpessati, sūriyaṃ vissajjessāmī’’ti. Rājā ‘‘khamāpetha, bhante, eta’’nti āha. Itaro ‘‘mādiso jātimā kiṃ evarūpaṃ caṇḍālaṃ khamāpessati? Na khamāpemī’’ti.

众人前往王宫禀告：“大王，全城已无未醒之人，却不见晨曦，这究竟是怎么回事？”“既然如此，你们去巡查城中吧。”他们巡查时，在陶工坊看见两位行者，心想：“此事必是他们所为。”便去报告国王。他们奉王命前去，问那名出身高贵的行者：“是你们制造了黑暗吗？”“不是我做的，而是那个虚伪的结发者，他卑贱而诡计多端，你们去问他。”他们便前来问大士：“尊者，是您制造了黑暗吗？”“是的，这位师长诅咒了我，因此我才这么做。”他们去报告国王。国王也前来问大士：“尊者，是您做的吗？”“是的，大王。”“为何如此，尊者？”“我被此人诅咒了。如果他能向我请求宽恕，我便会放出太阳。”国王对另一位行者说：“尊者，请您向他请求宽恕吧。”那人却说：“像我这样出身高贵之人，岂会向这等旃陀罗(caṇḍāla)请求宽恕？我绝不请求宽恕。”

Atha naṃ manussā ‘‘na kiṃ tvaṃ attano ruciyā khamāpessasī’’ti? Vatvā hatthesu ca pādesu ca gahetvā pādamūle nipajjāpetvā ‘‘khamāpehī’’ti āhaṃsu. So nissaddo nipajji. Punapi naṃ ‘‘khamāpehī’’ti āhaṃsu. Tato ‘‘khama mayhaṃ, ācariyā’’ti āha. Mahāpuriso ‘‘ahaṃ tāva tuyhaṃ khamitvā sūriyaṃ vissajjessāmi, sūriye pana uggate tava sīsaṃ sattadhā phalissatī’’ti vatvā, ‘‘imassa sīsappamāṇaṃ mattikāpiṇḍaṃ matthake ṭhapetvā etaṃ nadiyā galappamāṇe udake ṭhapethā’’ti āha. Manussā tathā akaṃsu. Ettāvatā saraṭṭhakaṃ rājabalaṃ sannipati. Mahāpuriso sūriyaṃ muñci. Sūriyarasmi āgantvā mattikāpiṇḍaṃ pahari. So sattadhā bhijji. Tāvadeva so nimujjitvā ekena titthena uttaritvā palāyi. Satthā imaṃ vatthuṃ āharitvā, ‘‘idāni tāva tvaṃ bhikkhūnaṃ santike paribhāsaṃ labhasi, pubbepi imaṃ kodhaṃ nissāya raṭṭhato pabbājito’’ti anusandhiṃ ghaṭetvā atha naṃ ovadanto na kho te taṃ tissa patirūpantiādimāha. Navamaṃ.

这时人们对他说：“难道你不愿自己请求原谅吗？”说完便抓住他的手脚，将他按倒在大士脚边，说道：“请求原谅！”他一言不发地躺着。人们再次说道：“请求原谅！”这时他才说：“老师，请原谅我。”大士说：“我暂且原谅你，并释放太阳。但太阳升起时，你的头颅将会裂成七块。”说完，又吩咐道：“取一团与他头颅大小相同的泥团放在他头顶，再把他安置在河里，水深及颈。”人们照做了。此时，全国的军队与民众都聚集起来了。大士释放了太阳。阳光照射下来，击中了泥团，泥团顿时裂成七块。就在那一刻，那人沉入水中，从一个渡口上岸逃走了。导师讲述了这个故事后，说道：“如今你在比丘众前受到斥责，往昔你也因这愤怒而被逐出国土。”接着将前后联系起来，然后告诫他道：“帝沙（Tissa），这实在不适合你……”等等。第九则。

10. Theranāmakasuttavaṇṇanā

10. 长老经释义

244. Dasame vaṇṇavādīti ānisaṃsavādī. Yaṃ atītaṃ taṃ pahīnanti atīte khandhapañcake chandarāgappahānena taṃ pahīnaṃ nāma hoti. Anāgatanti anāgatampi khandhapañcakaṃ tattha chandarāgapaṭinissaggena paṭinissaṭṭhaṃ nāma hoti[Pg.223]. Sabbābhibhunti sabbā khandhāyatanadhātuyo ca tayo bhave ca abhibhavitvā ṭhitaṃ. Sabbavidunti taṃ vuttappakāraṃ sabbaṃ viditaṃ pākaṭaṃ katvā ṭhitaṃ. Sabbesu dhammesūti tesveva dhammesu taṇhādiṭṭhilepehi anupalittaṃ. Sabbañjahanti tadeva sabbaṃ tattha chandarāgappahānena jahitvā ṭhitaṃ. Taṇhakkhaye vimuttanti taṇhakkhayasaṅkhāte nibbāne tadārammaṇāya vimuttiyā vimuttaṃ. Dasamaṃ.

244. 第十，“说功德者”即宣说利益之人。“已舍过去”者：于过去的五蕴中，因断除欲贪，彼名为“已舍”。“未来”者：未来的五蕴，亦因于其中舍离欲贪，名为“已舍离”。“超越一切”者：指超越一切蕴、处、界及三有而住。“遍知一切”者：指将那如前所述的一切了知、显明而住。“于一切法中”者：指于彼等诸法中，不为渴爱与邪见之涂染所染。“舍离一切”者：即于彼一切中，因断除欲贪而舍弃、安住。“于贪尽中解脱”者：指于名为“贪尽”的涅槃中，以彼为所缘的解脱而解脱。第十经。

11. Mahākappinasuttavaṇṇanā

11. 摩诃劫宾那经释义

245. Ekādasame mahākappinoti evaṃnāmako abhiññābalappatto asītimahāsāvakānaṃ abbhantaro mahāthero. So kira gihikāle kukkuṭavatīnagare tiyojanasatikaṃ rajjaṃ akāsi. Pacchimabhavikattā pana tathārūpaṃ sāsanaṃ sotuṃ ohitasoto vicarati. Athekadivasaṃ amaccasahassaparivuto uyyānakīḷikaṃ agamāsi. Tadā ca majjhimadesato jaṅghavāṇijā taṃ nagaraṃ gantvā, bhaṇḍaṃ paṭisāmetvā, ‘‘rājānaṃ passissāmā’’ti paṇṇākārahatthā rājakuladvāraṃ gantvā, ‘‘rājā uyyānaṃ gato’’ti sutvā, uyyānaṃ gantvā, dvāre ṭhitā, paṭihārassa ārocayiṃsu. Atha rañño nivedite rājā pakkosāpetvā niyyātitapaṇṇākāre vanditvā ṭhite, ‘‘tātā, kuto āgatatthā’’ti? Pucchi. ‘‘Sāvatthito devā’’ti. ‘‘Kacci vo raṭṭhaṃ subhikkhaṃ, dhammiko rājā’’ti? ‘‘Āma, devā’’ti. ‘‘Atthi pana tumhākaṃ dese kiñci sāsana’’nti? ‘‘Atthi, deva, na pana sakkā ucchiṭṭhamukhehi kathetu’’nti. Rājā suvaṇṇabhiṅgārena udakaṃ dāpesi. Te mukhaṃ vikkhāletvā dasabalābhimukhā añjaliṃ paggaṇhitvā, ‘‘deva, amhākaṃ dese buddharatanaṃ nāma uppanna’’nti āhaṃsu. Rañño ‘‘buddho’’ti vacane sutamatte sakalasarīraṃ pharamānā pīti uppajji. Tato ‘‘buddhoti, tātā, vadathā’’ti? Āha. ‘‘Buddhoti deva vadāmā’’ti. Evaṃ tikkhattuṃ vadāpetvā, ‘‘buddhoti padaṃ aparimāṇaṃ, nāssa sakkā parimāṇaṃ kātu’’nti tasmiṃyeva pasanno satasahassaṃ datvā puna ‘‘aññaṃ kiṃ sāsana’’nti? Pucchi. ‘‘Deva dhammaratanaṃ nāma uppanna’’nti. Tampi sutvā tatheva tikkhattuṃ paṭiññaṃ gahetvā aparampi satasahassaṃ datvā puna ‘‘aññaṃ kiṃ sāsana’’nti? Pucchi. ‘‘Saṅgharatanaṃ deva uppanna’’nti. Tampi sutvā tatheva tikkhattuṃ paṭiññaṃ gahetvā aparampi satasahassaṃ [Pg.224] datvā dinnabhāvaṃ paṇṇe likhitvā, ‘‘tātā, deviyā santikaṃ gacchathā’’ti pesesi. Tesu gatesu amacce pucchi, ‘‘tātā, buddho loke uppanno, tumhe kiṃ karissathā’’ti? ‘‘Deva tumhe kiṃ kattukāmā’’ti? ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Mayampi pabbajissāmā’’ti. Te sabbepi gharaṃ vā kuṭumbaṃ vā anapaloketvā ye asse āruyha gatā, teheva nikkhamiṃsu.

245. 第十一则，摩诃劫宾那（Mahākappina）是一位已证得神通力、名列八十大弟子中的大长老。据说他在家时，于鸡冠城（Kukkuṭavatī）统治着三百由旬的王国。但因是最后有者，他常倾心专注，欲听闻如是音信。有一天，他由一千位大臣陪同，前往御苑游乐。当时，有来自中土区域（Majjhimadesa）的商队来到该城，安置好货物后，想拜见国王，便手持礼物来到王宫门口，听说国王去了御苑，就前往御苑，站在门口，向门卫通报。通报给国王后，国王召见了他们。当他们献上礼物，行礼后站立一旁时，国王问道：“诸位，从何处来？”“大王，从舍卫城（Sāvatthī）来。”“你们的国家富饶丰足，国王如法吗？”“是的，大王。”“你们国中有什么音信吗？”“有，大王，但不能以未漱之口言说。”国王命人以金瓶送上水。他们漱口后，面向十力者（Dasabala）合掌说道：“大王，我们国中出现了佛宝。”国王一听到“佛”字，喜悦便遍满全身。于是他说：“诸位，你们说的是‘佛’吗？”“大王，我们说的是‘佛’。”他如此让他们重复了三遍，心想：“‘佛’之一词无量，无法估量其价值。”他对此心生净信，立即赏赐了十万。又问：“还有其他什么音信吗？”“大王，出现了法宝。”听后，他也同样让他们确认了三遍，又赏赐了十万。再问：“还有其他什么音信吗？”“大王，出现了僧宝。”听后，他也同样让他们确认了三遍，又赏赐了十万。他将赏赐之事记录在书简上，说：“诸位，去王后那里吧。”派他们去了。他们走后，国王问大臣们：“诸位，佛陀已出现于世，你们打算怎么做？”“大王，您想怎么做？”“我将出家。”“我们也出家。”他们所有人都没有眷顾家庭或财产，骑着来时所骑的马，就那样离开了。

Vāṇijā anojādeviyā santikaṃ gantvā paṇṇaṃ dassesuṃ. Sā vācetvā ‘‘raññā tumhākaṃ bahū kahāpaṇā dinnā, kiṃ tumhehi kataṃ, tātā’’ti? Pucchi. ‘‘Piyasāsanaṃ devi ānīta’’nti. ‘‘Amhepi sakkā, tātā, suṇāpetu’’nti. ‘‘Sakkā devi, ucchiṭṭhamukhehi pana vattuṃ na sakkā’’ti. Sā suvaṇṇabhiṅgārena udakaṃ dāpesi. Te mukhaṃ vikkhāletvā rañño ārocitanayeneva ārocesuṃ. Sāpi sutvā uppannapāmojjā teneva nayena ekekasmiṃ pade tikkhattuṃ paṭiññaṃ gahetvā paṭiññāgaṇanāya tīṇi tīṇi katvā navasatasahassāni adāsi. Vāṇijā sabbānipi dvādasasatasahassāni labhiṃsu. Atha ne ‘‘rājā kahaṃ, tātā’’ti, pucchi. ‘‘Pabbajissāmīti nikkhanto devī’’ti. ‘‘Tena hi, tātā, tumhe gacchathā’’ti te uyyojetvā raññā saddhiṃ gatānaṃ amaccānaṃ mātugāme pakkosāpetvā, ‘‘tumhe attano sāmikānaṃ gataṭṭhānaṃ jānātha ammā’’ti pucchi. ‘‘Jānāma ayye, raññā saddhiṃ uyyānakīḷikaṃ gatā’’ti. Āma gatā, tattha pana gantvā, ‘‘buddho uppanno, dhammo uppanno, saṅgho uppanno’’ti sutvā, ‘‘dasabalassa santike pabbajissāmā’’ti gatā. ‘‘Tumhe kiṃ karissathā’’ti? ‘‘Tumhe pana ayye kiṃ kattukāmā’’ti? ‘‘Ahaṃ pabbajissāmi, na tehi vantavamanaṃ jivhagge ṭhapeyya’’nti. ‘‘Yadi evaṃ, mayampi pabbajissāmā’’ti sabbā rathe yojāpetvā nikkhamiṃsu.

商人们来到阿诺嘉(Anojā)王后跟前，呈上书信。她让人读后问道：“诸位，国王赏赐了你们许多钱，你们做了什么事呢？”商人们回答：“王后，我们带来了喜讯。”“诸位，也能让我听听吗？”“可以，王后，但不能以未漱之口言说。”她命人以金瓶送水。他们漱口后，便以向国王禀报的同样方式向她禀报。她听后也心生大喜，以同样的方式，为每一个词让他们确认了三遍，并将赏赐增至三倍，总共赏赐了九十万。商人们总共得到了一百二十万。然后她问他们：“诸位，国王在哪里？”“王后，他说‘我将出家’，然后就离开了。”“既然如此，诸位请便吧。”她送走他们后，召来与国王同去的大臣们的妻子们，问道：“诸位夫人，你们知道自己的夫君去哪里了吗？”“知道，娘娘，他们与国王一起去御苑游乐了。”“是的，他们去了。但在那里听闻‘佛陀已出世，法已出世，僧伽已出世’，便说‘我们要在十力者(Dasabala)座下出家’，然后就走了。你们打算怎么做？”“娘娘，您又打算怎么做呢？”“我也要出家，我不会将他们已吐出的东西再放到舌尖上。”“如果这样，我们也出家。”于是她们所有人都命人备好马车，一同离开了。

Rājāpi amaccasahassena saddhiṃ gaṅgāya tīraṃ pāpuṇi. Tasmiñca samaye gaṅgā pūrā hoti. Atha naṃ disvā, ‘‘ayaṃ gaṅgā pūrā caṇḍamacchākiṇṇā, amhehi saddhiṃ āgatā dāsā vā manussā vā natthi, ye no nāvaṃ vā uḷumpaṃ vā katvā dadeyyuṃ, etassa pana satthu guṇā nāma heṭṭhā avīcito upari yāva bhavaggā patthaṭā, sace esa satthā sammāsambuddho, imesaṃ assānaṃ khurapiṭṭhāni mā tementū’’ti udakapiṭṭhena asse pakkhandāpesuṃ[Pg.225]. Ekaassassāpi khurapiṭṭhamattaṃ na temi, rājamaggena gacchantā viya paratīraṃ patvā purato aññaṃ mahānadiṃ pāpuṇiṃsu. Tattha aññā saccakiriyā natthi, tāya eva saccakiriyāya tampi aḍḍhayojanavitthāraṃ nadiṃ atikkamiṃsu. Atha tatiyaṃ candabhāgaṃ nāma mahānadiṃ patvā tampi tāya eva saccakiriyāya atikkamiṃsu.

国王与一千名大臣一同来到恒河岸边。当时，恒河水满。国王看见后想道：“此恒河水满，且多恶鱼，与我们同来的仆人或民众中，没有能为我们造船或筏的人。然而，那位导师的功德，下自无间地狱(Avīci)，上达有顶天(Bhavagga)，广布流传。如果那位导师是正等觉者，愿这些马的马蹄不要沾湿。”于是，他们驱马于水面而行。没有一匹马的马蹄沾湿，他们犹如行于御道，到达了对岸，接着又来到前方另一条大河。于彼处，无须另作真实誓言，他们仅凭那同一真实誓言，也渡过了那条宽半由旬(yojana)的河。然后，他们来到第三条名为月分(Candabhāgā)的大河，也凭着那同一真实誓言渡了过去。

Satthāpi taṃdivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ olokento ‘‘ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgacchatī’’ti disvā, ‘‘mayā tesaṃ paccuggamanaṃ kātuṃ yutta’’nti pātova sarīrapaṭijagganaṃ katvā, bhikkhusaṅghaparivāro sāvatthiyaṃ piṇḍāya caritvā, pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā, ākāse uppatitvā candabhāgāya nadiyā tīre tesaṃ uttaraṇatitthassa abhimukhe ṭhāne mahānigrodharukkho atthi, tattha pallaṅkena nisīditvā parimukhaṃ satiṃ upaṭṭhapetvā chabbaṇṇabuddharasmiyo vissajjesi. Te tena titthena uttarantā ca chabbaṇṇabuddharasmiyo ito cito ca vidhāvantiyo olokentā dasabalassa puṇṇacandasassirikaṃ mukhaṃ disvā, ‘‘yaṃ satthāraṃ uddissa mayaṃ pabbajitā, addhā so eso’’ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya onatā vandamānā āgamma satthāraṃ vandiṃsu. Rājā gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. Satthā tesaṃ dhammaṃ kathesi. Desanāpariyosāne sabbe arahatte patiṭṭhāya satthāraṃ pabbajjaṃ yāciṃsu. Satthā ‘‘pubbe ime cīvaradānassa dinnattā attano cīvarāni gahetvāva āgatā’’ti suvaṇṇavaṇṇaṃ hatthaṃ pasāretvā, ‘‘etha bhikkhavo svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti āha. Sāva tesaṃ āyasmantānaṃ pabbajjā ca upasampadā ca ahosi, vassasaṭṭhikattherā viya satthāraṃ parivārayiṃsu.

世尊亦于当日黎明时分，从大悲定中出定，观察世间，见“今日摩诃劫宾那（Mahākappina）将舍弃三百由旬的国土，率千名大臣为眷属，前来我处出家”，便思惟：“我理应前去迎接他们。”清晨时分，世尊整顿身体后，与比丘僧团于舍卫城(Sāvatthī)中乞食，食后自乞食处返回时，独自拿了衣钵，腾空而起，来到月分(Candabhāgā)河岸，在他们渡河的渡口对面，有一棵大尼拘律树。佛陀于彼处结跏趺坐，置念于面前，放出六色佛光。彼等自该渡口渡河时，看见六色佛光四处放射，瞻仰到十力者如满月般光辉的面容，心想：“我等为之而出家的导师，确实就是此位世尊了。”仅凭眼见便心生笃定，从看见之处开始，便躬身顶礼，前来礼敬世尊。国王执持世尊足踝礼拜后，与一千名大臣坐于一旁。世尊为他们说法。说法结束时，他们皆证得阿罗汉果，并向世尊请求出家。世尊知晓“此等人过去曾行衣布施，因此是带着自己的衣而来的”，便伸出金色手臂说：“来！诸比丘！法已善说，当修梵行，为完全灭尽痛苦。”这便是那些具寿们的出家与具足戒。他们犹如六十夏的长老，围绕着世尊。

Anojāpi devī rathasahassaparivārā gaṅgātīraṃ patvā rañño atthāya ābhataṃ nāvaṃ vā uḷumpaṃ vā adisvā attano byattatāya cintesi – ‘‘rājā saccakiriyaṃ katvā gato bhavissati, so pana satthā na kevalaṃ tesaṃyeva [Pg.226] atthāya nibbatto, sace so satthā sammāsambuddho, amhākaṃ rathā mā udake nimujjiṃsū’’ti udakapiṭṭhe rathe pakkhandāpesi. Rathānaṃ nemivaṭṭimattampi na temi. Dutiyatatiyanadīpi teneva saccakārena uttaramānāyeva nigrodharukkhamūle satthāraṃ addasa. Satthā ‘‘imāsaṃ attano sāmike passantīnaṃ chandarāgo uppajjitvā maggaphalānaṃ antarāyaṃ kareyya, so evaṃ kātuṃ na sakkhissatī’’ti yathā aññamaññe na passanti, tathā akāsi. Tā sabbāpi titthato uttaritvā dasabalaṃ vanditvā nisīdiṃsu. Satthā tāsaṃ dhammaṃ kathesi, desanāpariyosāne sabbāpi sotāpattiphale patiṭṭhāya aññamaññe passiṃsu. Satthā ‘‘uppalavaṇṇā āgacchatū’’ti cintesi. Therī āgantvā sabbā pabbājetvā ādāya bhikkhunīnaṃ upassayaṃ gatā. Satthā bhikkhusahassaṃ gahetvā ākāsena jetavanaṃ agamāsi. Imaṃ sandhāyetaṃ vuttaṃ – ‘‘mahākappinoti evaṃ nāmako abhiññābalappatto asītimahāsāvakānaṃ abbhantaro mahāthero’’ti.

阿诺嘉(Anojā)王后也率领一千辆车为眷属，来到恒河岸边，未见到为国王准备的船或筏。她凭着自己的聪慧想道：“国王必定是作了真实誓言后离去的。那位导师的出现，不仅是为了他们。如果那位导师是正等觉者，愿我们的车不要沉入水中。”于是她让车在水面上行驶。车的轮辋也未沾湿分毫。渡过第二、第三条河时，也同样凭着那个真实誓言，她们在尼拘律树下见到了世尊。世尊心想：“她们见到自己的丈夫时，若生起欲贪，会障碍道果，不应使其发生。”于是他施展神通使她们彼此不能相见。她们所有人都从渡口上岸，礼敬十力者后坐下。世尊为她们说法。在说法结束时，她们全都证得入流果，然后才得以互相看见。世尊心想：“让莲花色(Uppalavaṇṇā)来吧。”长老尼前来，为她们所有人出家，然后带她们去了比丘尼的住处。世尊则带着一千名比丘，经由空中返回祇陀林(Jetavana)。正是针对此事而说：“名为摩诃劫宾那，是证得神通力、八十大弟子之阿邦答勒的大长老。”

Janetasminti janite pajāyāti attho. Ye gottapaṭisārinoti ye ‘‘mayaṃ vāseṭṭhā gotamā’’ti gottaṃ paṭisaranti paṭijānanti, tesaṃ khattiyo seṭṭhoti attho. Vijjācaraṇasampannoti aṭṭhahi vijjāhi ceva pannarasadhammabhedena caraṇena ca samannāgato. Tapatīti virocati. Jhāyī tapati brāhmaṇoti khīṇāsavabrāhmaṇo duvidhena jhānena jhāyamāno tapati virocati. Tasmiṃ pana khaṇe kāludāyitthero duvidhena jhānena jhāyamāno avidūre nisinno hoti. Buddho tapatīti sabbaññubuddho virocati. Sabbamaṅgalagāthā kiresā. Bhātikarājā kira ekaṃ pūjaṃ kāretvā ācariyakaṃ āha – ‘‘tīhi ratanehi amuttaṃ ekaṃ jayamaṅgalaṃ vadathā’’ti. So tepiṭakaṃ buddhavacanaṃ sammasitvā imaṃ gāthaṃ vadanto ‘‘divā tapati ādicco’’ti vatvā atthaṅgamentassa sūriyassa añjaliṃ paggaṇhi. ‘‘Rattimābhāti candimā’’ti, uṭṭhahantassa candassa añjaliṃ paggaṇhi. ‘‘Sannaddho khattiyo tapatī’’ti rañño añjaliṃ paggaṇhi. ‘‘Jhāyī tapati brāhmaṇo’’ti bhikkhusaṅghassa añjaliṃ paggaṇhi. ‘‘Buddho tapati tejasā’’ti vatvā pana mahācetiyassa añjaliṃ paggaṇhi. Atha naṃ rājā ‘‘mā hatthaṃ otārehī’’ti ukkhittasmiṃyeva hatthe sahassaṃ ṭhapesi. Ekādasamaṃ.

“于此世间”，意即“于已生之众生中”。“执着种姓者”，意即：那些执着并宣称“我们是婆私吒（Vāseṭṭha），是乔达摩（Gotama）”等种姓的人，刹帝利在他们当中是最殊胜的。“具足明行者”，意即具足八明与十五种行法之人。“照耀”，意即“放光”。“禅思的婆罗门照耀”，意即漏尽婆罗门以两种禅那进行禅思而照耀、放光。当时，迦留陀夷（Kāḷudāyī）长老正以两种禅那进行禅思，坐在不远处。“佛陀照耀”，意即全知佛陀放光。据说这是一首一切吉祥偈。传说，跋提迦王（Bhātika Rājā）举行了一场供养后，对他的老师说：“请说一首不离三宝的胜利吉祥偈。”老师通晓三藏佛语后，便诵此偈。说到“白日依光照”时，他向西沉的太阳合掌。说到“夜月显光辉”时，他向升起的月亮合掌。说到“刹帝利披甲照”时，他向国王合掌。说到“禅思婆罗门照”时，他向比丘僧团合掌。说到“佛陀以威力照耀”时，他则向大塔合掌。于是国王说：“手不要放下。”就在他举起的手上放了一千金。第十一经。

12. Sahāyakasuttavaṇṇanā

12. 同伴经释义

246. Dvādasame [Pg.227] cirarattaṃsametikāti dīgharattaṃ saṃsanditvā sametvā ṭhitaladdhino. Te kira pañcajātisatāni ekatova vicariṃsu. Sameti nesaṃ saddhammoti idāni imesaṃ ayaṃ sāsanadhammo saṃsandati sameti. Dhamme buddhappavediteti buddhena pavedite dhamme etesaṃ sāsanadhammo sobhatīti attho. Suvinītā kappinenāti attano upajjhāyena ariyappavedite dhamme suṭṭhu vinītā. Sesaṃ sabbattha uttānamevāti. Dvādasamaṃ.

246. 十二、“长久相聚”者，谓长时交往聚合而得立足。据说，他们于五百生中皆一同游行。“彼等正法和合”者，谓如今彼等此教法相合、一致。“于佛所宣说之法中”者，义谓彼等之教法于佛所宣说之法中得以光显。“为迦宾那(Kappina)善调伏”者，谓为自己之戒师于圣者所宣说之法中善加调伏。其余于一切处皆已明了。第十二。

Bhikkhusaṃyuttavaṇṇanā niṭṭhitā.

比丘相应释义终。

Iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya

如是，于《显扬心义》，即《相应部义注》中

Nidānavaggavaṇṇanā niṭṭhitā.

因缘品释义终。

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母
1 Namo tassa bhagavato arahato sammāsambuddhassa 礼敬彼世尊、阿罗汉、正自觉者 Saṃyuttanikāye 相应部 Nidānavagga-aṭṭhakathā 因缘品义注 1. Nidānasaṃyuttaṃ 1. 因缘相应 1. Buddhavaggo 1. 佛品 1. Paṭiccasamuppādasuttavaṇṇanā 1. 缘起经释义 1. Evaṃ [Pg.1] me sutanti – nidānavagge paṭhamaṃ paṭiccasamuppādasuttaṃ. Tatrāyaṃ anupubbapadavaṇṇanā – tatra kho bhagavā bhikkhū āmantesīti, ettha tatrāti desakālaparidīpanaṃ. Tañhi ‘‘yaṃ samayaṃ viharati, tatra samaye, yasmiñca jetavane viharati, tatra jetavane’’ti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese kāle ca dhammaṃ bhāsati. ‘‘Akālo kho tāva bāhiyā’’tiādi (udā. 10) cettha sādhakaṃ. Khoti padapūraṇamatte, avadhāraṇe ādikālatthe vā nipāto. Bhagavāti lokagarudīpanaṃ. Bhikkhūti kathāsavanayuttapuggalavacanaṃ. Apicettha ‘‘bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhūpagatoti bhikkhū’’tiādinā (pārā. 45; vibha. 510) nayena vacanattho veditabbo. Āmantesīti ālapi, abhāsi, sambodhesi, ayamettha attho. Aññatra pana ñāpanepi hoti. Yathāha – ‘‘āmantayāmi [Pg.2] vo, bhikkhave, paṭivedayāmi vo, bhikkhave’’ti. Pakkosanepi. Yathāha – ‘‘ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11). Bhikkhavoti āmantanākāradīpanaṃ. Tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. Bhikkhanasīlatāguṇayuttopi hi bhikkhu, bhikkhanadhammatāguṇayuttopi bhikkhane sādhukāritāguṇayuttopīti saddavidū maññanti. Tena ca tesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitavuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. ‘‘Bhikkhavo’’ti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano abhimukhe karonto teneva kathetukamyatādīpakena nesaṃ vacanena sotukamyataṃ janeti, teneva ca sambodhanatthena sādhukaṃ manasikārepi niyojeti. Sādhukaṃ manasikārāyattā hi sāsanasampatti. 1. “如是我闻”——此为《因缘相应》(Nidānavagga)中第一经《缘起经》(Paṭiccasamuppādasutta)。于此，此为次第句释义。于“尔时，世尊告诸比丘”句中，“尔时”(tatra)一词，乃指明处所与时间。其义为：“于何时住，即于彼时；于何祇陀林(Jetavana)住，即于彼祇陀林”。或指明适合说法之处所与时间。诚然，世尊不会于不适合之处所与时间说法。于此，“跋希亚(Bāhiya)，非其时也”等语(Ud. 10)可为佐证。“kho”一词，仅为补足句义之助词，或为决定义、起始时等义之助词。“世尊”(Bhagavā)一词，乃指明世间所尊重者。“比丘”一词，乃指适合听闻教法之人。此外，于此应依“以乞食为业，故为比丘；行乞食之行，故为比丘”等(Pārā. 45; Vibha. 510)方法，了知其词义。“āmantesi”一词，于此之义为：言说(ālapi)、宣说(abhāsi)、令觉知(sambodhesi)。然于他处，亦有告知之义。如言：“诸比丘，我告知汝等；诸比丘，我开示汝等。”亦有呼唤之义。如言：“比丘，汝来，以我之言呼唤舍利弗(Sāriputta)”(A. Ni. 9.11)。“诸比丘”(Bhikkhavo)一词，乃指明呼唤之方式。此称呼乃因其具足乞食之性等品德而成就。诚然，通晓声明者认为：具足乞食为性之品德者是比丘，具足乞食为法之品德者是比丘，亦具足于乞食中善行之品德者是比丘。并且，世尊以此由具足乞食等品德而成就之称呼，彰显其（不同于）上下阶层世人所行之生计，从而对治骄慢与自卑。世尊复以此“诸比丘”之称呼——此称呼乃以慈悲遍满、心意柔和、注目垂顾为前导——令彼等面向于己；即以此表述说法意愿之言，令彼等生起乐闻之心；亦即以此具有令觉知之义的称呼，令彼等善加作意。因为教法之成就，实有赖于善加作意。 Aparesupi devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce? Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā, parisāya jeṭṭhā bhikkhū paṭhamaṃ uppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthucariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca, āsannā tattha nisinnesu satthusantikattā, sadāsannihitā satthusantikāvacarattāti. Apica te dhammadesanāya bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvato. Visesato ca ekacce bhikkhūyeva sandhāya ayaṃ desanāpīti evaṃ āmantesi. 即使有其他天人存在，为何世尊只称呼比丘？此乃因其为尊长、殊胜、亲近、常随之故。世尊的教说，诚然是通于一切大众的。于大众中，比丘为尊长，因其最先出家；为殊胜，因其以无家为始，随顺导师之行持，且领受全部教法；为亲近，因其于就座者中，身处导师之侧；为常随，因其恒常往来于导师身边。再者，因其能如教奉行，故彼等为法教之器。尤其，此教说亦是特指某些比丘而说，因此世尊如此称呼。 Kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desesīti? Satijananatthaṃ. Bhikkhū aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti. Te anāmantetvā dhamme desiyamāne ‘‘ayaṃ desanā kiṃnidānā kiṃpaccayā katamāya aṭṭhuppattiyā desitā’’ti sallakkhetuṃ asakkontā duggahitaṃ vā gaṇheyyuṃ, na vā gaṇheyyuṃ, tena nesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti. 然则，世尊为何说法时先称呼比丘，而不直接宣说教法？为令生起忆念故。诸比丘或思惟他事，或心意散乱，或省察法义，或作意业处而坐。若不先称呼彼等即说法，则彼等无法辨知：“此教说以何为因？以何为缘？由何事而说？”，或将错误领解，或将不能领解。是故，为令彼等生起忆念，世尊先作称呼，而后说法。 Bhadanteti gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā. Apicettha ‘‘bhikkhavo’’ti vadamāno bhagavā bhikkhū ālapati. ‘‘Bhadante’’ti vadamānā te bhagavantaṃ paccālapanti. Tathā hi ‘‘bhikkhavo’’ti bhagavā ābhāsati, ‘‘bhadante’’ti [Pg.3] paccābhāsanti. ‘‘Bhikkhavo’’ti paṭivacanaṃ dāpeti, ‘‘bhadante’’ti paṭivacanaṃ denti. Te bhikkhūti ye bhagavā āmantesi, te. Bhagavato paccassosunti bhagavato āmantanaṃ patiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. Bhagavā etadavocāti, bhagavā etaṃ idāni vattabbaṃ sakalasuttaṃ avoca. Ettāvatā yaṃ āyasmatā ānandena atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakaparisāpadesappaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattā. “尊者”（Bhadante）是敬语，或是对导师的回答。并且，于此，世尊说“比丘们”时，是在呼唤比丘们；他们说“尊者”时，是在回应世尊。诚然，世尊以“比丘们”先说，他们以“尊者”回答。世尊以“比丘们”引出回答，他们以“尊者”予以回答。“那些比丘”即世尊所称呼者。“听从了世尊”意即：他们应诺了世尊的召唤，面向世尊，恭听、领受、信受。“世尊说了这些”即：世尊宣说了这部现在当说的完整经文。至此，具寿阿难为令易于领解此经——此经义理文句具足，彰显诸佛说法之智甚深——而说的，以开示时间、地点、说法者与听众而庄严的序言，其释义已毕。 Idāni paṭiccasamuppādaṃ votiādinā nayena bhagavatā nikkhittassa suttassa saṃvaṇṇanāya okāso anuppatto. Sā panesā suttavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicāressāma. Cattāro hi suttanikkhepā – attajjhāsayo, parajjhāsayo, pucchāvasiko, aṭṭhuppattikoti. Tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva katheti, seyyathidaṃ – dasabalasuttantahārako candopama-vīṇopama-sammappadhāna-iddhipāda-indriyabala-bojjhaṅgamaggaṅga-suttantahārakoti evamādīni, tesaṃ attajjhāsayo nikkhepo. 现在，对于以“为汝等说缘起……”等方式由世尊所安立的经，作释义的时机已到。此经之释义，因考察其安立（suttanikkhepa）而得彰显，是故我等先考察经的安立。经的安立有四种：自意乐安立（attajjhāsaya）、他意乐安立（parajjhāsaya）、随问安立（pucchāvasika）及因事安立（aṭṭhuppattika）。其中，世尊未经他人请求，纯粹随自己的意乐而宣说的经典，例如：《十力经》（Dasabalasuttanta）、《月喻经》（Candopama）、《琴喻经》（Vīṇopama）、《正勤经》（Sammappadhāna）、《神足经》（Iddhipāda）、《根经》（Indriya）、《力经》（Bala）、《觉支经》（Bojjhaṅga）、《道支经》（Maggaṅga）等，其安立为自意乐安立。 Yāni pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. Yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti (saṃ. ni. 4.121; ma. ni. 3.416) evaṃ paresaṃ ajjhāsayaṃ khantiṃ nijjhānakkhamaṃ manaṃ abhinīhāraṃ bujjhanabhāvañca apekkhitvā parajjhāsayavasena kathitāni, seyyathidaṃ – cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, anattalakkhaṇasuttaṃ, āsīvisopamasuttaṃ, dhātuvibhaṅgasuttanti, evamādīni, tesaṃ parajjhāsayo nikkhepo. 复次，另一些经是世尊思惟：“罗睺罗(Rāhula)能令解脱成熟的诸法确已圆熟，我何不进一步在断尽诸漏上教导罗睺罗呢？”（《相应部》4.121；《中部》3.416）如此，在审察了他人的意向、信乐、能思择的心、志向及能觉悟的状态后，依他人的意乐而说。譬如：《小罗睺罗教诫经》(Cūḷarāhulovādasutta)、《大罗睺罗教诫经》(Mahārāhulovādasutta)、《转法轮经》(Dhammacakkappavattana)、《无我相经》(Anattalakkhaṇasutta)、《毒蛇《本行》》(Āsīvisopamasutta)、《界分别经》(Dhātuvibhaṅgasutta)等。这些经的安立，即是“他意乐安立”。 Bhagavantaṃ pana upasaṅkamitvā catasso parisā cattāro vaṇṇā nāgā supaṇṇā gandhabbā asurā yakkhā mahārājāno tāvatiṃsādayo devā mahābrahmāti evamādayo ‘‘bojjhaṅgā bojjhaṅgāti, bhante, vuccanti – (saṃ. ni. 5.202) nīvaraṇā nīvaraṇāti, bhante, vuccanti – ime nu kho, bhante, pañcupādānakkhandhā, kiṃsūdha vittaṃ purisassa seṭṭha’’ntiādinā (saṃ. ni. 1.246; su. ni. 183) nayena pañhaṃ pucchanti. Evaṃ puṭṭhena bhagavatā yāni [Pg.4] kathitāni bojjhaṅgasaṃyuttādīni, yāni vā panaññānipi devatāsaṃyutta, mārasaṃyutta, brahmasaṃyutta, sakkapañha, cūḷavedalla, mahāvedalla, sāmaññaphalaāḷavaka, sūciloma, kharalomasuttādīni, tesaṃ pucchāvasiko nikkhepo. 然而，四众(parisā)、四种姓(vaṇṇa)、龙族(nāga)、金翅鸟(supaṇṇa)、乾闼婆(gandhabba)、阿修罗(asura)、夜叉(yakkha)、诸大天王(mahārāja)、三十三天(tāvatiṃsa)等天神、乃至大梵天(mahābrahmā)等众生，前来世尊处，像这样提问：“尊者，所谓‘觉支’(bojjhaṅga)，觉支是什么？尊者，所谓‘盖’(nīvaraṇa)，盖是什么？尊者，这些就是五取蕴(pañcupādānakkhandha)吗？在此世间，人的最上财富是什么呢？”（《相应部》5.202；《相应部》1.246；《经集》183）世尊被这样询问后，所讲述的觉支相应等经，以及其他的天神相应(devatāsaṃyutta)、魔相应(mārasaṃyutta)、梵天相应(brahmasaṃyutta)、帝释所问经(Sakkapañha)、小毗陀罗经(Cūḷavedalla)、大毗陀罗经(Mahāvedalla)、沙门果经(Sāmaññaphala)、阿拉威经(Āḷavaka)、针毛经(Sūciloma)、粗毛经(Kharaloma)等经，这些经的安立，即是‘随问安立’。 Yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ – dhammadāyādaṃ. Cūḷasīhanādasuttaṃ puttamaṃsūpamaṃ dārukkhandhūpamaṃ aggikkhandhūpamaṃ pheṇapiṇḍūpamaṃ pāricchattakūpamanti evamādīni, tesaṃ aṭṭhuppattiko nikkhepo. 然而，那些因应所发生的事件而宣说的经文，譬如：《法嗣经》(Dhammadāyāda)、《小狮子吼经》(Cūḷasīhanādasutta)、《子肉《本行》》(Puttamaṃsūpama)、《木块《本行》》(Dārukkhandhūpama)、《火聚《本行》》(Aggikkhandhūpama)、《泡沫《本行》》(Pheṇapiṇḍūpama)、《巴瑞恰达树《本行》》(Pāricchattakūpama)等，这些经的安立，即是“因事安立”。 Evametesu catūsu nikkhepesu imassa paṭiccasamuppādasuttassa parajjhāsayo nikkhepo. Parapuggalajjhāsayavasena hidaṃ bhagavatā nikkhittaṃ. Katamesaṃ puggalānaṃ ajjhāsayavasenāti? Ugghaṭitaññūnaṃ. Cattāro hi puggalā ugghaṭitaññū vipañcitaññū neyyo padaparamoti. Tattha yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. Yassa puggalassa uddesato paripucchato yoniso manasikaroto, kalyāṇamitte sevato, bhajato, payirupāsato, anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. Yassa puggalassa bahumpi suṇato, bahumpi dhārayato, bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo. Iti imesu catūsu puggalesu ugghaṭitaññūpuggalānaṃ ajjhāsayavasena idaṃ suttaṃ nikkhittaṃ. 如是，于此四种安立中，此《缘起经》为随他意乐安立。实因此经是世尊随顺其他个人的意乐而安立的。随顺哪些个人的意乐呢？随顺速通慧者(ugghaṭitaññū)的意乐。实则，个人有四种：速通慧者、广演慧者(vipañcitaññū)、所引导者(neyya)及文句为最者(padaparama)。此中，凡于开示之际即得法现观者，此人称为速通慧者。凡于略说之义被详细分别时得法现观者，此人称为广演慧者。凡通过学习、遍问、如理作意，以及亲近、结交、承事善友而次第得法现观者，此人称为所引导者。凡虽多闻、多受持、多讽诵，于其生中仍不得法现观者，此人称为文句为最者。如是，于此四种个人中，此经是随顺速通慧者的意乐而安立的。 Tadā kira pañcasatā janapadavāsikā bhikkhū sabbeva ekacarā dvicarā ticarā catucarā pañcacarā sabhāgavuttino dhutaṅgadharā āraddhavīriyā yuttayogā vipassakā saṇhaṃ sukhumaṃ suññataṃ paccayākāradesanaṃ patthayamānā sāyanhasamaye bhagavantaṃ upasaṅkamitvā, vanditvā, rattakambalasāṇiyā parikkhipamānā viya desanaṃ paccāsīsamānā parivāretvā nisīdiṃsu. Tesaṃ ajjhāsayavasena bhagavā idaṃ suttaṃ ārabhi. Yathā hi cheko cittakāro aparikammakatabhittiṃ labhitvā, na āditova rūpaṃ samuṭṭhāpesi, mahāmattikalepādīhi pana bhittiparikammaṃ tāva katvā, kataparikammāya [Pg.5] bhittiyā rūpaṃ samuṭṭhāpeti, kataparikammaṃ pana bhittiṃ labhitvā, bhittiparikammabyāpāraṃ akatvā, raṅgajātāni yojetvā, vaṭṭikaṃ vā tūlikaṃ vā ādāya rūpameva samuṭṭhāpeti, evameva bhagavā akatābhinivesaṃ ādikammikakulaputtaṃ labhitvā nāssa āditova arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati, sīlasamādhikammassakatādiṭṭhisampadāya pana yojento pubbabhāgapaṭipadaṃ tāva ācikkhati. Yaṃ sandhāya vuttaṃ – 那时，据说有五百位来自各地的比丘，他们都或独行，或二行，或三行，或四行，或五行，生活方式相同(sabhāgavuttino)，受持头陀支，已发起精进(āraddhavīriya)，已于禅修中精勤投入(yuttayoga)，是修习观(vipassanā)者。他们渴望听闻那微细、精微、阐明空性的缘起法(paccayākāra)教说，于傍晚时分前往世尊处，顶礼之后，围绕着世尊而坐，犹如一道红色的毛毯帷幕(rattakambalasāṇiyā)将他环绕，期待着教说。世尊依彼等之意乐而开始宣说此经。譬如一位熟练的画家，得到一块未经处理的墙壁，不会一开始就作画，而是先用大量的黄土、白土等材料处理墙壁，待墙壁处理好之后，才在上面绘制图像。然而，如果他得到的是一块已经处理好的墙壁，他就不需要再进行处理墙壁的事务，而是调和各种颜料，拿起粗细画笔就开始作画。同样地，世尊若遇到一位尚未在观禅修行中用心投入的初学良家子(ādikammikakulaputta)，不会一开始就为他讲述作为阿罗汉果之近因的微细、精微、空性之观(vipassanā)的特相，而是首先教导其前分行道(pubbabhāgapaṭipada)，引导他具足戒、定以及关于业自性(kammassakata)的正见。正是指此而言，有如是说： ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ diṭṭhi ca ujukā. Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā. Tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi. Katame cattāro? Idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Bahiddhā vā kāye…pe… ajjhattabahiddhā vā kāye…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti (saṃ. ni. 5.369). “是故，比丘，于此教法中，你当于诸善法中，首先清净其开端。诸善法之开端为何？即善清净之戒与正直之见。比丘，当你的戒善清净、见正直时，彼时，比丘，你当依于戒、立于戒，以三种方式修习四念处。是哪四种？于此，比丘，你或于内身随观身而住，热勤、正知、具念，于世间中调伏贪与忧；或于外身……乃至……或于内外身……乃至……于诸法随观法而住，热勤、正知、具念，于世间中调伏贪与忧。比丘，当你依于戒、立于戒，如是以三种方式修习此四念处时，彼时，比丘，无论黑夜或白昼到来，于诸善法中，唯当期盼增长，而非衰退。”（《相应部》5.369） Evaṃ ādikammikakulaputtassa sīlakathāya parikammaṃ kathetvā, arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati. 如是，为初业良家子说戒作为预备后，便开示那作为阿罗汉果近因、微细微妙、能显示空于有情与我之观相。 Parisuddhasīlaṃ pana āraddhavīriyaṃ yuttayogaṃ vipassakaṃ labhitvā, nāssa pubbabhāgapaṭipadaṃ ācikkhati, ujukameva pana arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati. Ime pañcasatā bhikkhū pubbabhāgapaṭipadaṃ parisodhetvā ṭhitā sudhantasuvaṇṇasadisā suparimajjitamaṇikkhandhasannibhā, eko lokuttaramaggova nesaṃ anāgato. Iti tassāgamanatthāya satthā tesaṃ ajjhāsayaṃ apekkhamāno idaṃ suttaṃ ārabhi. 又，得遇戒行清净、精进已发、勤于修行之观者，则不为彼开示前分行道，而径直开示那作为阿罗汉果近因、微细微妙、能显示空于有情与我之观相。此五百比丘已净化前分行道而住，犹如善炼之纯金，亦如善磨之宝蕴，于彼等唯有出世间道尚未到来。是故，为令彼道到来，导师审察彼等之意乐，而开始此经。 Tattha [Pg.6] paṭiccasamuppādanti paccayākāraṃ. Paccayākāro hi aññamaññaṃ paṭicca sahite dhamme uppādeti. Tasmā paṭiccasamuppādoti vuccati. Ayamettha saṅkhepo, vitthāro pana visuddhimaggato gahetabbo. 在此，“缘起”即是缘法。缘法，确实是使俱生之法相互为缘而生起。因此称为“缘起”。此为简说，详说则当取自《清净道论》。 Voti ayaṃ vo-saddo paccatta-upayogakaraṇa-sampadāna-sāmivacana-padapūraṇesu dissati. ‘‘Kacci pana vo anuruddhā samaggā sammodamānā’’tiādīsu (ma. ni. 1.326; mahāva. 466) hi paccatte dissati. ‘‘Gacchatha, bhikkhave, paṇāmemi vo’’tiādīsu (ma. ni. 2.157) upayoge. ‘‘Na vo mama santike vatthabba’’ntiādīsu (ma. ni. 2.157) karaṇe. ‘‘Vanapatthapariyāyaṃ vo, bhikkhave, desessāmī’’tiādīsu (ma. ni. 1.190) sampadāne. ‘‘Sabbesaṃ vo, sāriputta, subhāsita’’ntiādīsu (ma. ni. 1.345) sāmivacane. ‘‘Ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) padapūraṇamatte. Idha panāyaṃ sampadāne daṭṭhabbo. Bhikkhaveti patissavena abhimukhībhūtānaṃ puna ālapanaṃ. Desessāmīti desanāpaṭijānanaṃ. Taṃ suṇāthāti taṃ paṭiccasamuppādaṃ taṃ desanaṃ mayā vuccamānaṃ suṇātha. “vo”一词，可见于主格、宾格、工具格、与格、所有格及补足音节等义。诚然，在“阿那律，汝等和合、欢悦否？”等句中，见于主格义。在“去吧，比丘们，我遣送汝等。”等句中，见于宾格义。在“汝等不应住我近旁。”等句中，见于工具格义。在“比丘们，我将为汝等说林野经。”等句中，见于与格义。在“舍利弗，汝等一切所说皆是善说。”等句中，见于所有格义。在“凡汝等圣者，身行清净。”等句中，仅为补足音节。于此，则当知为与格义。“比丘们”，是再次称呼那些应诺而面向世尊者。“我将说”，是承诺宣说。“汝等当听”，即是：“汝等当听我所说的此缘起之法。” Sādhukaṃ manasi karothāti ettha pana sādhukaṃ sādhūti ekatthametaṃ. Ayañca sādhusaddo āyācana-sampaṭicchana-sampahaṃsana-sundara-daḷhīkammādīsu dissati. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (a. ni. 4.257; saṃ. ni. 4.65; 5.381) hi āyācane dissati. ‘‘Sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu sādhu, sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane. 于“sādhukaṃ manasi karotha”（善作意）一句中，“sādhukaṃ”与“sādhu”二词，其义相同。此“sādhu”一词，可见于请求、领受、赞叹、美善、确立等义。诚然，在“善哉，尊者，世尊请为我略说正法”等句中，见于请求义。在“‘善哉，尊者。’彼比丘对世尊所说，欢喜、随喜……”等句中，见于领受义。在“善哉，善哉，舍利弗！”等句中，见于赞叹义。 ‘‘Sādhu dhammarucī rājā, sādhu paññāṇavā naro; Sādhu mittānamaddubbho, pāpassa akaraṇaṃ sukha’’nti. – 乐法之王为善，有智之人为善，不害朋友为善，不作诸恶为乐。 Ādīsu (jā. 2.18.101) sundare. ‘‘Tena hi, brāhmaṇa, sādhukaṃ suṇāhī’’tiādīsu (a. ni. 5.192) sādhukasaddoyeva daḷhīkamme āṇattiyantipi vuccati. Idha panāyaṃ ettheva daḷhīkamme āṇattiyā ca attho veditabbo, sundaratthepi vaṭṭati. Daḷhīkaraṇatthena hi ‘‘daḷhaṃ imaṃ dhammaṃ suṇātha, suggahitaṃ gaṇhantā’’, āṇattiatthena ‘‘mama āṇattiyā suṇātha’’ sundaratthena ‘‘sundaramimaṃ bhaddakaṃ dhammaṃ suṇāthā’’ti [Pg.7] etaṃ dīpitaṃ hoti. Manasi karothāti āvajjetha. Samannāharathāti attho. Avikkhittacittā hutvā nisāmetha, citte karothāti adhippāyo. 在《本生经》等处（Jā. 2.18.101），“sādhu”是“善”的意思。在‘那么，婆罗门，请善听’等处（A.N. 5.192），“sādhuka”一词则有“稳固”与“命令”之义。而在此处，此词（sādhukaṃ）应理解为既有“稳固”和“命令”之义，也适用于“善”义。依“稳固”之义，即是：‘你们当稳固地听此法，善于领受’；依“命令”之义，即是：‘你们当依我之令而听’；依“善”之义，即是：‘你们当听此善妙之法’。此义已阐明。“作意”（Manasi karotha）即是“注意”（āvajjetha）、“善把握”（samannāharatha）的意思。其意趣是：当以不散乱之心谛听，并将其置于心中。 Idānettha taṃ suṇāthāti sotindriyavikkhepanivāraṇametaṃ. Sādhukaṃ manasi karothāti manasikāre daḷhīkammaniyojanena manindriyavikkhepanivāraṇaṃ. Purimañcettha byañjanavipallāsagāhanivāraṇaṃ, pacchimaṃ atthavipallāsagāhanivāraṇaṃ. Purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇūpaparikkhāsu. Purimena ca ‘‘sabyañjano ayaṃ dhammo, tasmā savanīyo’’ti dīpeti, pacchimena ‘‘sāttho, tasmā manasi kātabbo’’ti. Sādhukapadaṃ vā ubhayapadehi yojetvā, ‘‘yasmā ayaṃ dhammo dhammagambhīro ca desanāgambhīro ca, tasmā suṇātha sādhukaṃ. Yasmā atthagambhīro ca paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karothā’’ti evaṃ yojanā veditabbā. Bhāsissāmīti desessāmi. ‘‘Taṃ suṇāthā’’ti ettha paṭiññātaṃ desanaṃ saṃkhittatova na desessāmi, apica kho vitthāratopi naṃ bhāsissāmīti vuttaṃ hoti. Saṅkhepavitthāravācakāni hi etāni padāni. Yathāha vaṅgīsatthero – 如今，在此“当听闻彼”是为防止耳根散乱。“当善作意”是通过在作意上运用稳固来防止意根散乱。并且，此处前者是为防止对文句的颠倒执取，后者是为防止对意义的颠倒执取。通过前者，令其致力于听闻法；通过后者，令其致力于忆持、省察所闻之法。通过前者开示：“此法具足文句，因此应当听闻”；通过后者开示：“此法具足意义，因此应当作意。”或者，将‘善’（sādhuka）一词与这两个词连接，应知其结合方式如下：“因为此法法句深奥且教法深奥，故当善听；因为此法意义深奥且证悟深奥，故当善作意。”“我将宣说”即“我将开示”。此即是说，对于在此以“当听闻彼”所承诺的教法，我不仅将简略地开示，还将详尽地宣说。因为这些词语确实是宣说简略与详尽的。正如瓦耆舍长老所说—— ‘‘Saṃkhittenapi deseti, vitthārenapi bhāsati; Sāḷikāyiva nigghoso, paṭibhānaṃ udīrayī’’ti. (saṃ. ni. 1.214; theragā. 1241); 既简略开示，亦详细言说；其声如鹩哥，宣说其辩才。 Evaṃ vutte ussāhajātā hutvā evaṃ, bhanteti kho te bhikkhū bhagavato paccassosuṃ satthu vacanaṃ sampaṭicchiṃsu, paṭiggahesunti vuttaṃ hoti. 如是说后，那些比丘生起热忱，对世尊回应道：“是的，尊者！”他们接受、领受了导师的言教，此即是说。 Atha nesaṃ bhagavā etadavoca – etaṃ idāni vattabbaṃ ‘‘katamo ca, bhikkhave, paṭiccasamuppādo’’tiādiṃ sakalaṃ suttaṃ avoca. Tattha katamo ca, bhikkhave, paṭiccasamuppādoti kathetukamyatāpucchā. Pañcavidhā hi pucchā adiṭṭhajotanāpucchā diṭṭhasaṃsandanāpucchā vimaticchedanāpucchā anumatipucchā kathetukamyatāpucchāti, tāsaṃ idaṃ nānattaṃ – 尔时，世尊对他们说了此法，即完整地宣说了以“诸比丘，何为缘起？”等开始的整部经。其中，“诸比丘，何为缘起？”是为说而问。问有五种：为明未见问、为审已见问、为断疑惑问、为求同意问、为说而问。此即彼等之差别。 Katamā adiṭṭhajotanā pucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12)? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. Tassa ñāṇāya dassanāya [Pg.8] tulanāya tīraṇāya vibhūtāya vibhāvanatthāya pañhaṃ pucchati. Ayaṃ adiṭṭhajotanāpucchā. 何为为明未见问？其相状，本质上是未被了知、未被见到、未被衡量、未被审度、不显明、未被阐明的。为了了知、见到、衡量、审度、令其显明、加以阐明而提问，此即为明未见问。 Katamā diṭṭhasaṃsandanāpucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. So aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati. Ayaṃ diṭṭhasaṃsandanāpucchā. 何为为审已见问？其相状，本质上是已被了知、已被见到、已被衡量、已被审度、已显明、已被阐明的。彼为与其他智者共同审定而提问，此即为审已见问。 Katamā vimaticchedanāpucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kathaṃ nu kho’’ti, so vimaticchedanatthāya pañhaṃ pucchati, ayaṃ vimaticchedanāpucchā. 何为为断疑惑问？本质上倾向于疑惑，倾向于犹豫，心生两端：“诚然如是耶？诚然不如是耶？究竟云何？”彼为断除疑惑而提问，此即为断疑惑问。 Katamā anumatipucchā? Bhagavā bhikkhūnaṃ anumatiyā pañhaṃ pucchati – ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti, aniccaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti, dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘‘etaṃ mama esohamasmi eso me attā’’ti, no hetaṃ bhanteti (saṃ. ni. 3.79). Ayaṃ anumatipucchā. 什么是随许问(anumatipucchā)？世尊依比丘们的意愿而提问：“诸比丘，你们认为如何？色是常还是无常？”“世尊，是无常。”“凡是无常的，是苦还是乐？”“世尊，是苦。”“凡是无常、苦、变易法，还适合如此审察‘这是我的，这是我，这是我的我’吗？”“世尊，那不适合。”（《相应部》3.79）这是随许问。 Katamā kathetukamyatāpucchā? Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati – ‘‘cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro’’ti? Ayaṃ kathetukamyatāpucchāti. 什么是欲说问(kathetukamyatāpucchā)？世尊因欲为比丘们开示而提问：“诸比丘，有此四念处。是哪四个？”这是欲说问。 Tattha buddhānaṃ purimā tisso pucchā natthi. Kasmā? Buddhānañhi tīsu addhāsu kiñci saṅkhataṃ addhāvimuttaṃ vā asaṅkhataṃ adiṭṭhaṃ ajotitaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi. Tena nesaṃ adiṭṭhajotanāpucchā natthi. Yaṃ pana bhagavatā attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi. Tenassa diṭṭhasaṃsandanāpucchā natthi. Yasmā panesa akathaṃkathī tiṇṇavicikiccho sabbadhammesu vihatasaṃsayo. Tenassa vimaticchedanāpucchā natthi. Itarā pana dve pucchā bhagavato atthi. Tāsu ayaṃ kathetukamyatā pucchāti veditabbā. 其中，诸佛没有前三种提问。为什么？因为对诸佛而言，于三时中，没有任何有为法，或离于时间的无为法，是未见、未明、未衡量、未审察、未显了、未阐示的。因此，他们没有示现未见问(adiṭṭhajotanāpucchā)。再者，世尊以自己的智慧所洞见之法，不须与其他沙门、婆罗门、天、魔或梵天共同商议。因此，他没有会商已见问(diṭṭhasaṃsandanāpucchā)。又因为他已无疑，度过疑惑，于一切法中破除迷惘。因此，他没有断除疑惑问(vimaticchedanāpucchā)。然而，世尊有其余两种提问。于此二问中，当知此为欲说问。 Idāni tāva pucchāya puṭṭhaṃ paccayākāraṃ vibhajanto avijjāpaccayā, bhikkhave, saṅkhārātiādimāha. Ettha ca yathā nāma ‘‘pitaraṃ kathessāmī’’ti āraddho [Pg.9] ‘‘tissassa pitā soṇassa pitā’’ti paṭhamataraṃ puttampi katheti, evameva bhagavā paccayaṃ kathetuṃ āraddho ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena saṅkhārādīnaṃ paccaye avijjādidhamme kathento paccayuppannampi kathesi. Āhāravaggassa pana pariyosāne ‘‘paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme’’ti (saṃ. ni. 2.20) ubhayaṃ ārabhitvā ubhayampi kathesi. Idāni avijjāpaccayā saṅkhārātiādīsu pana avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā saṅkhārā sambhavantīti iminā nayena attho veditabbo. Ayamettha saṅkhepo, vitthārena pana sabbākārasampannā anulomapaṭiccasamuppādakathā visuddhimagge kathitā, tasmā sā tattha kathitavaseneva gahetabbā. 现在，为分辨所问的缘法，世尊说：“诸比丘，无明缘行”等。于此，譬如有人开始说“我将说父亲”，却首先说“帝沙（Tissa）的父亲，索那(Soṇa)的父亲”，从而也说到了儿子；同样地，世尊开始说缘时，以“无明缘行”等方式，在说行等的诸缘——无明等法时，也说了缘生法。不过，在《食相应》(Āhāravagga)的结尾，则是发起了“诸比丘，我将为你们说缘起及缘生法”（《相应部》2.20）之说后，将两者一并解说。现在，于“无明缘行”等句中，“无明缘”即是：无明，且彼是缘。因此，应以此理趣理解其义：“由无明为缘，诸行生起”。此为此处之简略，至于详尽完备的顺向缘起之说，已在《清净道论》(Visuddhimagga)中讲过，是故应当依照那里所说的方式来领会。 Paṭilomakathāyaṃ pana avijjāya tvevāti avijjāya tu eva. Asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā. Saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti. Evaṃnirodhānaṃ pana saṅkhārānaṃ nirodhā viññāṇādīnañca nirodhā nāmarūpādīni niruddhāniyeva hontīti dassetuṃ saṅkhāranirodhā viññāṇanirodhotiādīni vatvā, evametassa kevalassa dukkhakkhandhassa nirodho hotīti āha. Tattha kevalassāti sakalassa, suddhassa vā, sattavirahitassāti attho. Dukkhakkhandhassāti dukkharāsissa. Nirodho hotīti anuppādo hoti. Iti bhagavā anulomato dvādasahi padehi vaṭṭakathaṃ kathetvā tameva vaṭṭaṃ vinivaṭṭetvā paṭilomato dvādasahi padehi vivaṭṭaṃ kathento arahattena desanāya kūṭaṃ gaṇhi. Desanāpariyosāne te pañcasatā āraddhavipassakā ugghaṭitaññūpuggalā sūriyarasmisamphuṭṭhāni paripākagatāni padumāni viya saccāni bujjhitvā arahattaphale patiṭṭhahiṃsu. 然而，于逆说中，“avijjāya tveva”（唯以无明）即“avijjāya tu eva”（实唯无明）。“asesavirāganirodha”（无余离贪灭）是指通过称为“离贪”的道而无余灭尽。“saṅkhāranirodha”（行灭）是指诸行不复生起之灭。为开示“又，由如是诸行之灭，以及识等之灭，名色等亦确实已灭”之义，故说“行灭故识灭”等，复说：“如是，此纯粹苦蕴即灭。”于此，“kevalassa”（纯粹的）义为“sakalassa”（全部的），或“suddhassa”（纯净的），或“sattavirahitassa”（无有情）。“dukkhakkhandhassa”（苦蕴的）是指“dukkharāsissa”（苦聚的）。“nirodho hoti”（灭）是指“anuppādo hoti”（不生）。如是，世尊先以顺向十二支说轮回法，复将此轮回法逆转，以逆向十二支说还灭法，以阿罗汉果为教法之顶峰。说法结束时，彼五百位勤修毗婆舍那的利根者，犹如被日光所触而成熟的莲花，觉悟诸谛，安住于阿罗汉果。 Idamavoca bhagavāti idaṃ vaṭṭavivaṭṭavasena sakalasuttaṃ bhagavā avoca. Attamanā te bhikkhūti tuṭṭhacittā te pañcasatā khīṇāsavā bhikkhū. Bhagavato bhāsitaṃ abhinandunti karavīkarutamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsato bhagavato [Pg.10] vacanaṃ abhinandiṃsu, anumodiṃsu ceva sampaṭicchiṃsu cāti attho. Tenetaṃ vuccati – “idamavoca bhagavā”（世尊如是说），是指世尊以轮回与还灭的方式宣说了此整部经。“attamanā te bhikkhū”（彼比丘等心满意足），是指彼五百位漏尽比丘心生欢喜。“bhagavato bhāsitaṃ abhinanduṃ”（欢喜世尊所说），其义为：彼等对世尊所说之言教，欢喜、随喜、领受。世尊以梵音说法，其音美妙犹如迦陵频伽鸟鸣，悦耳怡人，于诸智者之心犹如甘露灌顶。是故说此偈： ‘‘Subhāsitaṃ sulapitaṃ, sādhu sādhūti tādino; Anumodamānā sirasā, sampaṭicchiṃsu bhikkhavo’’ti. “于如是者所善说、善讲之言，诸比丘随喜赞叹：‘善哉，善哉！’并稽首领受。” Paṭhamapaṭiccasamuppādasuttavaṇṇanā niṭṭhitā. 初《缘起经》释义终。 2. Vibhaṅgasuttavaṇṇanā 2. 分别经释义 2. Dutiyepi vuttanayeneva suttanikkhepo veditabbo. Ayaṃ pana viseso – paṭhamaṃ ugghaṭitaññūpuggalānaṃ vasena saṅkhepato dassitaṃ, idaṃ vipañcitaññūnaṃ vasena vitthāratoti. Imasmiñca pana sutte catasso vallihārakapurisūpamā vattabbā, tā visuddhimagge vuttā eva. Yathā hi vallihārako puriso valliyā aggaṃ disvā tadanusārena mūlaṃ pariyesanto taṃ disvā valliṃ mūle chetvā ādāya kamme upaneyya, evaṃ bhagavā vitthāradesanaṃ desento paṭiccasamuppādassa aggabhūtā jarāmaraṇā paṭṭhāya yāva mūlabhūtaṃ avijjāpadaṃ, tāva desanaṃ āharitvā puna vaṭṭavivaṭṭaṃ desento niṭṭhapesi. 2. 第二经的纲要也应如前所述而知。然此中有此差别：第一部经是为利根者(ugghaṭitaññū)而简略开示，此经则是为广解者(vipañcitaññū)而详细开示。于此经中，当说四种采藤人的譬喻，而这些譬喻在《清净道论》(Visuddhimagga)中已经说过了。犹如采藤之人，见到藤的末梢后，顺着它寻觅根部，见到后，便在根部斩断藤，拿去使用一样；同样地，世尊在广说教法时，从作为缘起之顶的老死开始，一直宣说到作为根本的无明为止，复又开示流转与还灭，以此圆满结束。 Tatrāyaṃ jarāmaraṇādīnaṃ vitthāradesanāya atthanicchayo – jarāmaraṇaniddese tāva tesaṃ tesanti ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddesoti viññātabbo. Yā devadattassa jarā, yā somadattassāti evañhi divasampi kathentassa neva sattā pariyādānaṃ gacchanti. Imehi pana dvīhi padehi na koci satto apariyādinno hoti. Tasmā vuttaṃ, ‘‘ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddeso’’ti. Tamhi tamhīti ayaṃ gatijātivasena anekesaṃ sattanikāyānaṃ sādhāraṇaniddeso. Sattanikāyeti sādhāraṇaniddesena niddiṭṭhassa sarūpanidassanaṃ. Jarā jīraṇatātiādīsu pana jarāti sabhāvaniddeso. Jīraṇatāti ākāraniddeso. Khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā, pacchimā dve pakatiniddesā. Ayañhi jarāti iminā padena sabhāvato dīpitā, tenassāyaṃ sabhāvaniddeso[Pg.11]. Jīraṇatāti iminā ākārato, tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tacavalibhāvakaraṇakiccato dīpitā. Tenassā ime khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. Yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati na ca khaṇḍiccādīneva jarā. Na hi jarā cakkhuviññeyyā hoti. 在此，这是对老死等广说的义理决择。首先，在老死的解释（niddesa）中，当知“彼等、彼等”（tesaṃ tesaṃ）一词，是简略地对众多众生共通的解释。诚然，即使有人整天说“提婆达多（Devadatta）之老，索玛达多（Somadatta）之老”，也无法穷尽一切众生。但用这两个词，则没有任何众生不被含摄。是故说：“这是对众多众生简略而共通的解释。”“于彼、于彼”（tamhi tamhi）一词，是依趣（gati）与生（jāti）的方式，对众多众生类（sattanikāya）共通的解释。“众生类”一词，是用以开示由共通解释所指涉者的自相。再者，在“老（jarā）、衰朽（jīraṇatā）”等词中，“老”是自性的解释，“衰朽”是形态的解释。“齿缺（khaṇḍicca）”等三者是依时间推移而有的作用的解释，最后两者是本性的解释。此中，“老”一词，是从自性上说明，因此这是它的自性的解释。“衰朽”一词，是从形态上说明，因此这是它的形态的解释。“齿缺”一词，是依时间推移而有令牙、甲残缺的作用；“发白（pālicca）”一词，是依其令头发、体毛变白的作用；“皮皱（valittacatā）”一词，是依其令肌肉萎缩、皮肤起皱的作用而得到说明。因此，“齿缺”等这三者是它依时间推移而有的作用的解释。通过它们，开示了那已显现的、明显的老，此老是借由见到这些变异而被认识的。诚然，犹如水、风、火在草木等物上经过的痕迹，会因其毁坏、断裂或烧焦而变得明显，但那经过的痕迹并非就是水等本身；同样地，老在牙齿等处以齿缺等方式经过的痕迹是明显的，即使睁开眼睛也能把握，但齿缺等并非就是老。因为老并非为眼识所识知。 Āyuno saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhaya-cakkhādiindriya-paripākasaññitāya pakatiyā dīpitā. Tenassime pacchimā dve pakatiniddesāti veditabbā. Tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā ‘‘āyuno saṃhānī’’ti phalūpacārena vuttā. Yasmā ca daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni, oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā ‘‘indriyānaṃ paripāko’’ti phalūpacāreneva vuttā. 然而，通过“寿命的耗损”与“诸根的成熟”此二词，显示了（老的）自性，此自性仅在时间流逝中，以寿命的耗尽及眼等诸根的成熟而极为显现。因此，当知此最后的二者是其自性的解释。其中，因为到达老者寿命衰减，所以老通过果的转喻被称为“寿命的耗损”。又因为在年少时，极为清净、能轻易认知自己细微所缘的眼等诸根，在到达老时，则变得成熟、混乱、不清净，甚至无力认知粗大的所缘，所以（老）仅通过果的转喻被称为“诸根的成熟”。 Sā panāyaṃ evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. Tattha dantādīsu khaṇḍādibhāvadassanato rūpadhammesu jarā pākaṭajarā nāma, arūpadhammesu pana jarā tādisassa vikārassa adassanato paṭicchannajarā nāma. Tattha yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ suviññeyyattā vaṇṇoyeva, taṃ cakkhunā disvā manodvārena cintetvā ‘‘ime dantā jarāya pahaṭā’’ti jaraṃ jānāti udakaṭṭhāne baddhāni gosīsādīni oloketvā heṭṭhā udakassa atthibhāvaṃ jānanaṃ viya. Puna [Pg.12] avīci savīcīti evampi duvidhā hoti. Tattha maṇi-kanaka-rajata-pavāḷacandasūriyādīnaṃ viya mandadasakādīsu pāṇīnaṃ viya ca pupphaphalapallavādīsu ca apāṇīnaṃ viya antarantarā vaṇṇavisesādīnaṃ duviññeyyattā jarā avīcijarā nāma, nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāmāti veditabbā. 再者，如此被解释的一切老，有显现（pākaṭa）与潜藏（paṭicchanna）二种。其中，在色法中，因见到牙齿等的残缺等状态，（此）老名为显现老；而在名法中，因不见那样的变异，（此）老名为潜藏老。其中，所见的此残缺等状态，因那样的牙齿等容易了知，故仅是色所缘而已。以眼见彼（色所缘），经意门思惟：“此等牙齿被老所侵袭”，而了知老，犹如观察系于水处的牛头等，而了知下方有水存在。再者，（老）亦有无间（avīci）与有间（savīci）二种。其中，如在摩尼、金、银、珊瑚、月、日等中，又如在有情的曼德达萨迦（mandadasaka）等中，又如在无情物的花、果、芽等中，因其间的颜色差异等难以了知，（此）老名为无间老，义为不间断的老。此外，在上述事物之外的其他事物中，因其间的颜色差异等容易了知，当知（此）老名为有间老。 Ito paraṃ tesaṃ tesantiādi vuttanayeneva veditabbaṃ. Cuti cavanatātiādīsu pana cutīti cavanakavasena vuccati, ekacatupañcakkhandhasāmaññavacanametaṃ. Cavanatāti bhāvavacanena lakkhaṇanidassanaṃ. Bhedoti cutikkhandhānaṃ bhaṅguppattiparidīpanaṃ. Antaradhānanti ghaṭasseva bhinnassa bhinnānaṃ cutikkhandhānaṃ yena kenaci pariyāyena ṭhānābhāvaparidīpanaṃ. Maccu maraṇanti maccusaṅkhātaṃ maraṇaṃ, tena samucchedamaraṇādīni nisedheti. Kālo nāma antako, tassa kiriyā kālakiriyā. Evaṃ tena lokasammutiyā maraṇaṃ dīpeti. 此后，“彼等彼等”等词，应仅依已说之理而知。又，于“死没(cuti)、逝去(cavanatā)”等词中，“死没”是依诸蕴逝去之义而说，此词是与一、四、五蕴相关的通称。“逝去(cavanatā)”一词，是以状态词显示其特征。“坏(bhedo)”一词，是阐明死没诸蕴到达坏灭的刹那。“消失(antaradhāna)”一词，是阐明已坏的死没诸蕴，如同破碎的陶器，以任何方式皆无所住留。“死神之死(maccumaraṇa)”即名为死神(maccu)的死亡，世尊以此词否定断灭死等。“时(kālo)”名为终结者(antako)，其作为(kiriyā)即是“命终(kālakiriyā)”。如是，以此词依世俗假名而显示死亡。 Idāni paramatthena dīpetuṃ khandhānaṃ bhedotiādimāha. Paramatthena hi khandhāyeva bhijjanti, na satto nāma koci marati. Khandhesu pana bhijjamānesu satto marati, bhinnesu matoti vohāro hoti. Ettha ca catupañcavokāravasena khandhānaṃ bhedo, ekavokāravasena kaḷevarassa nikkhepo. Catuvokāravasena ca khandhānaṃ bhedo, sesadvayavasena kaḷevarassa nikkhepo veditabbo. Kasmā? Bhavadvayepi rūpakāyasaṅkhātassa kaḷevarassa sabbhāvato. Atha vā yasmā cātumahārājikādīsu khandhā bhijjanteva, na kiñci nikkhipati, tasmā tesaṃ vasena khandhānaṃ bhedo, manussādīsu kaḷevarassa nikkhepo. Ettha ca kaḷevarassa nikkhepakāraṇato maraṇaṃ ‘‘kaḷevarassa nikkhepo’’ti vuttanti evamattho daṭṭhabbo. Iti ayañca jarā idañca maraṇaṃ, idaṃ vuccati, bhikkhaveti idaṃ ubhayampi ekato katvā jarāmaraṇanti kathīyati. 如今，为以胜义(paramattha)开示死亡，世尊说“诸蕴之坏”等。诚然，依胜义，唯诸蕴坏，实无有名为“有情(satta)”者死。然于诸蕴坏时，说“有情死”；于已坏时，则有“已死”之言说。于此，依四蕴有(catuvokāra)、五蕴有(pañcavokāra)，是诸蕴之坏；依一蕴有(ekavokāra)，是遗骸之弃置。又，依四蕴有，是诸蕴之坏；依其余二蕴有，当知是遗骸之弃置。何以故？于二蕴有（五蕴有与一蕴有）中，有名为色身之遗骸存在故。复次，于四大王天等处，因诸蕴仅是坏灭，无所弃置，故依彼等而言，是诸蕴之坏；于人等处，则有遗骸之弃置。于此，当知其义：因死亡是弃置遗骸之因，故（以果喻因）说死亡为“遗骸之弃置”。如是，“此是老，此是死”，比丘们，此二者合而为一，被称为“老死”。 Jātiniddese [Pg.13] jāti sañjātītiādīsu jāyanaṭṭhena jāti, sā aparipuṇṇāyatanavasena yuttā. Sañjāyanaṭṭhena sañjāti, sā paripuṇṇāyatanavasena yuttā. Okkamanaṭṭhena okkanti, sā aṇḍajajalābujavasena yuttā. Te hi aṇḍakosañca vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbatti, sā saṃsedajaopapātikavasena yuttā. Te hi pākaṭāyeva hutvā nibbattanti. Ayaṃ tāva vohāradesanā. 于“生”的解释中，就“生”（jāti）、“全生”（sañjāti）等词而言：以生起为义是“生”，彼与诸处不圆满者相应；以全生起为义是“全生”，彼与诸处圆满者相应；以进入为义是“入胎”（okkanti），彼与卵生、胎生相应——他们实是进入卵壳与子宫，如进入般而取结生；以显现而生为义是“显生”（abhinibbatti），彼与湿生、化生相应——他们实是显现后而生的。这首先是世俗教法。 Idāni paramatthadesanā hoti. Khandhāyeva hi paramatthato pātubhavanti, na satto. Tattha ca khandhānanti ekavokārabhave ekassa, catuvokārabhave catunnaṃ, pañcavokārabhave pañcannampi gahaṇaṃ veditabbaṃ. Pātubhāvoti uppatti. Āyatanānanti ettha tatra tatra uppajjamānāyatanavasena saṅgaho veditabbo. Paṭilābhoti santatiyaṃ pātubhāvoyeva. Pātubhavantāneva hi tāni paṭiladdhāni nāma honti. Ayaṃ vuccati, bhikkhave, jātīti iminā padena vohārato paramatthato ca desitāya jātiyā nigamanaṃ karotīti. 现在是胜义教法。因为依胜义，实惟诸蕴显现，而非有情。于此，“诸蕴”当知是取：于一蕴有中为一蕴，于四蕴有中为四蕴，于五蕴有中为五蕴。“显现”即是生起。“诸处”于此当知是依彼彼处正在生起的诸处而含摄。“获得”即是相续中的显现，因为实惟当它们显现时，才名为已获得。通过“诸比丘，这被称为生”此句，世尊总结了依世俗与胜义所教导的生。 Bhavaniddese kāmabhavoti kammabhavo ca upapattibhavo ca. Tattha kammabhavo nāma kāmabhavūpagakammameva. Tañhi tattha upapattibhavassa kāraṇattā ‘‘sukho buddhānaṃ uppādo (dha. pa. 194) dukkho pāpassa uccayo’’tiādīni (dha. pa. 117) viya phalavohārena bhavoti vuttaṃ. Upapattibhavo nāma tena kammena nibbattaṃ upādiṇṇakkhandhapañcakaṃ. Tañhi tattha bhavatīti katvā bhavoti vuttaṃ. Sabbathāpi idaṃ kammañca upapattiñca ubhayampetamidha ‘‘kāmabhavo’’ti vuttaṃ. Esa nayo rūpārūpabhavesūti. 于“有”的解释中，“欲有”即是业有与生有。其中，所谓“业有”，即是引生欲有之业。因为它是在彼处生有之因，所以犹如“诸佛出世乐，罪恶积聚苦”等句，是以果之名而称之为“有”。所谓“生有”，即是由彼业所生起的五取蕴。因为它在彼处生成（bhavati），故称之为“有”（bhava）。总而言之，此业与此生，此二者在此皆被称为“欲有”。色有与无色有亦复如是。 Upādānaniddese kāmupādānantiādīsu vatthukāmaṃ upādiyanti etena, sayaṃ vā taṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcāti kāmupādānaṃ. Upādānanti daḷhaggahaṇaṃ vuccati. Daḷhattho hi ettha upasaddo upāyāsaupakaṭṭhādīsu viya. Pañcakāmaguṇikarāgassetaṃ adhivacanaṃ. Ayamettha saṅkhepo. Vitthārato panetaṃ, ‘‘tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando’’ti (dha. sa. 1220; vibha. 938) vuttanayeneva veditabbaṃ. 在取的解释(niddesa)中，对“欲取(kāmupādāna)”等词的解释如下：众生以此执取事物欲(vatthukāma)，或其自身即是执取，故名“欲取”；其既是欲，也是取，故名“欲取”。“取”被称为坚固的执取。此处的“upa”词头有坚固之义，如在“忧恼(upāyāsa)”、“靠近(upakaṭṭha)”等词中一样。此为对以五妙欲为所缘之贪的同义词。于此，此为简说。详细而言，则应依“其中，什么是欲取？即于诸欲中的欲欲(kāmacchanda)”所说之理而知。 Tathā [Pg.14] diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. Atha vā diṭṭhiṃ upādiyati, upādiyanti vā etena diṭṭhinti diṭṭhupādānaṃ. Upādiyati hi purimadiṭṭhiṃ uttaradiṭṭhi, upādiyanti ca tāya diṭṭhiṃ. Yathāha – ‘‘sassato attā ca loko ca idameva saccaṃ moghamañña’’ntiādi (ma. ni. 3.27). Sīlabbatupādānaattavādupādānavajjassa sabbadiṭṭhigatassetaṃ adhivacanaṃ. Ayamettha saṅkhepo, vitthārato panetaṃ, ‘‘tattha katamaṃ diṭṭhupādānaṃ? Natthi dinna’’nti (dha. sa. 1221) vuttanayeneva veditabbaṃ. 同样，其既是见(diṭṭhi)，也是取，故名“见取(diṭṭhupādāna)”。又或者，执取见，或众生以此执取见，故名“见取”。确实，后见执取前见，众生也藉此（后见）而执取（前）见。如所说：“我与世间是常，唯此是实，余者虚妄”等等。此为除去戒禁取(sīlabbatupādāna)与我语取(attavādupādāna)后的一切邪见(diṭṭhigata)的同义词。于此，此为简说。详细而言，则应依“其中，什么是见取？‘无有布施……’”所说之理而知。 Tathā sīlabbatamupādiyanti etena, sayaṃ vā taṃ upādiyati, sīlabbatañca taṃ upādānañcāti vā sīlabbatupādānaṃ. Gosīlagovatādīni hi ‘‘evaṃ suddhī’’ti (dha. sa. 1222; vibha. 938) abhinivesato sayameva upādānānīti. Ayamettha saṅkhepo, vitthārato panetaṃ, ‘‘tattha katamaṃ sīlabbatupādānaṃ? Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhī’’ti vuttanayeneva veditabbaṃ. 同样，众生以此执取戒禁，或其自身即是执取，或其既是戒禁也是取，故名“戒禁取(sīlabbatupādāna)”。确实，对于牛戒(gosīla)、牛禁(govata)等，由于坚持“如此可得清净”，其本身即是诸取。于此，此为简说。详细而言，则应依“其中，什么是戒禁取？‘于此教法之外，沙门、婆罗门认为由戒而得清净’”所说之理而知。 Idāni vadanti etenāti vādo, upādiyanti etenāti upādānaṃ, kiṃ vadanti upādiyanti vā? Attānaṃ. Attano vādupādānaṃ attavādupādānaṃ. Attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. Vīsativatthukāya sakkāyadiṭṭhiyā etaṃ adhivacanaṃ. Ayamettha saṅkhepo, vitthārato panetaṃ, ‘‘tattha katamaṃ attavādupādānaṃ? Idha assutavā puthujjano ariyānaṃ adassāvī’’ti vuttanayeneva veditabbaṃ. 今，藉此而说，故为“语”；藉此而执取，故为“取”。说或执取什么呢？“我”。对“我”的说与取，即“我语取”(attavādupādānaṃ)。或，藉此而执取纯粹的“我论”为“我”，故为“我语取”。此是具二十事之有身见(sakkāyadiṭṭhi)的同义词。于此，此为简略义。至于广说，则应通过“于此，何为我语取？于此，未闻法之凡夫，不见圣者……”所说之理趣而得知。 Taṇhāniddese rūpataṇhā…pe… dhammataṇhāti etaṃ cakkhudvārādīsu javanavīthiyā pavattāya taṇhāya ‘‘seṭṭhiputto brāhmaṇaputto’’ti evamādīsu pitito nāmaṃ viya pitisadisārammaṇato nāmaṃ. Ettha ca rūpārammaṇā taṇhā, rūpe taṇhāti rūpataṇhā. Sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā, sassatadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ niccaṃ dhuvaṃ sassata’’nti evaṃ assādentī pavattamānā bhavataṇhā, ucchedadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ ucchijjati vinassati pecca na bhavatī’’ti evaṃ assādentī pavattamānā vibhavataṇhāti rūpataṇhā evaṃ tividhā hoti. Yathā ca rūpataṇhā, tathā saddataṇhādayopīti evaṃ tāni aṭṭhārasa taṇhāvicaritāni honti. Tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa. Iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni [Pg.15] chattiṃsāti evaṃ aṭṭhasataṃ taṇhāvicaritāni honti. ‘‘Ajjhattikassa upādāya asmīti hoti, itthasmīti hotī’’ti (vibha. 973) vā evamādīni ajjhattikarūpādinissitāni aṭṭhārasa, ‘‘bāhirassa upādāya iminā asmīti hoti, iminā itthasmīti hotī’’ti (vibha. 975) vā evamādīni bāhirarūpādinissitāni aṭṭhārasāti chattiṃsa, iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti evampi aṭṭhasataṃ taṇhāvicaritāni honti. Puna saṅgahe kariyamāne rūpādīsu ārammaṇesu chaḷeva taṇhākāyā tissoyeva kāmataṇhādayo hontīti. Evaṃ – 在渴爱的解释(Taṇhāniddesa)中，色爱(rūpataṇhā)……乃至法爱(dhammataṇhā)，这是对于在眼门等中以速行道(javanavīthiyā)转起的渴爱，如同“长者子、婆罗门子”等名称由其父亲而来，此名亦是世尊依其如同父亲的所缘而安立。于此，以色为所缘的渴爱，即于色之爱，是为色爱。它以欲贪(kāmarāga)的状态，在享受色而转起时，是为欲爱(kāmataṇhā)；以与常见(sassatadiṭṭhi)俱行的贪的状态，在如是享受“色是常、恒、永”而转起时，是为有爱(bhavataṇhā)；以与断见(ucchedadiṭṭhi)俱行的贪的状态，在如是享受“色会断灭、消失，死后不复存在”而转起时，是为无有爱(vibhavataṇhā)。如此，色爱便有三种。如同色爱，声爱等亦复如是，这样便有十八种渴爱行相(taṇhāvicarita)。它们于内色等有十八种，于外色等有十八种，共计三十六种。如此，过去的三十六种，未来的三十六种，现在的三十六种，这样总共有一百零八种渴爱行相。或者，如“依于内而有‘我是’，有‘我是如此’”（《分别论》973）等，是依止于内色等的十八种；“依于外而有‘我以此而是’，有‘我以此而是如此’”（《分别论》975）等，是依止于外色等的十八种，共计三十六种。如此，过去的三十六种，未来的三十六种，现在的三十六种，这样也有一百零八种渴爱行相。再者，作归纳时，于色等所缘中，则只有六种渴爱身(taṇhākāya)，以及只有欲爱等三种。如是—— ‘‘Niddesatthena niddesa, vitthārā vitthārassa ca; Puna saṅgahato taṇhā, viññātabbā vibhāvinā’’ti. 解释依于解释义，广说亦由详尽生；复由总摄知渴爱，智者当应善了知。 Vedanāniddese vedanākāyāti vedanāsamūhā. Cakkhusamphassajā vedanā…pe… manosamphassajāvedanāti etaṃ ‘‘cakkhusamphassajāvedanā atthi kusalā, atthi akusalā, atthi abyākatā’’ti evaṃ vibhaṅge (vibha. 34) āgatattā cakkhudvārādīsu pavattānaṃ kusalākusalābyākatavedanānaṃ ‘‘sāriputto mantāṇiputto’’ti evamādīsu mātito nāmaṃ viya mātisadisato vatthuto nāmaṃ. Vacanattho panettha – cakkhusamphassahetu jātā vedanā cakkhusamphassajā vedanāti. Eseva nayo sabbattha. Ayaṃ tāvettha sabbasaṅgāhikā kathā. Vipākavasena pana cakkhudvāre dve cakkhuviññāṇāni, dve manodhātuyo, tisso manoviññāṇadhātuyoti etāhi sampayuttavasena vedanā veditabbā. Eseva nayo sotadvārādīsu. Manodvāre manoviññāṇadhātusampayuttāva. 于《受的解释》(Vedanāniddesa)中，“受身”(vedanākāya)是受的集合。“眼触所生受”……乃至“意触所生受”，此名是由于在《分别论》(Vibh. 34)中说到：“眼触所生受，有善，有不善，有无记。”因此，对于在眼门等生起的善、不善、无记之受，其名称是来自如同母亲的所依事，犹如在“舍利弗、满慈子”(Mantāṇiputta)等语中，其名称来自母亲。此处的语释为：以眼触为因所生之受，是为“眼触所生受”。此理遍通于一切处。以上是此处总摄一切的解说。再者，就异熟(vipāka)而言，当知在眼门，受是与二眼识(cakkhuviññāṇa)、二意界(manodhātu)、三意识界(manoviññāṇadhātu)相应者。此理亦通于耳门等。在意门，则唯与意识界相应。 Phassaniddese cakkhusamphassoti cakkhumhi samphasso. Esa nayo sabbattha. Cakkhusamphasso…pe… kāyasamphassoti ettāvatā ca kusalākusalavipākā pañcavatthukā dasa phassā vuttā honti. Manosamphassoti iminā sesabāvīsatilokiyavipākamanasampayuttā phassā. 于《触的解释》(Phassaniddesa)中，“眼触”(cakkhusamphassa)是在眼中的触。此理遍通于一切处。以“眼触”……乃至“身触”(kāyasamphassa)这些，即已说了十种依于五所依事(pañcavatthuka)的善异熟与不善异熟触。以此“意触”(manosamphassa)一词，则指其余二十二种与世间异熟心相应的触。 Saḷāyatananiddese cakkhāyatanantiādīsu yaṃ vattabbaṃ, taṃ visuddhimagge khandhaniddese ceva āyatananiddese ca vuttameva. 于《六处的解释》(Saḷāyatananiddesa)中，关于“眼处”(cakkhāyatana)等凡应说者，在《清净道论》(Visuddhimagga)的《蕴的解释》(khandhaniddesa)及《处的解释》(āyatananiddesa)中实已说讫。 Nāmarūpaniddese [Pg.16] namanalakkhaṇaṃ nāmaṃ. Ruppanalakkhaṇaṃ rūpaṃ. Vibhajane panassa vedanāti vedanākkhandho, saññāti saññākkhandho, cetanā phasso manasikāroti saṅkhārakkhandho veditabbo. Kāmañca aññepi saṅkhārakkhandhasaṅgahitā dhammā santi, ime pana tayo sabbadubbalesupi cittesu santi, tasmā etesaṃyeva vasenettha saṅkhārakkhandho dassito. Cattāro ca mahābhūtāti ettha cattāroti gaṇanaparicchedo. Mahābhūtāti pathavīāpatejavāyānametaṃ adhivacanaṃ. Yena pana kāraṇena tāni mahābhūtānīti vuccanti, yo cettha añño vinicchayanayo, so sabbo visuddhimagge rūpakkhandhaniddese vutto. Catunnañca mahābhūtānaṃ upādāyāti ettha pana catunnanti upayogatthe sāmivacanaṃ, cattāri mahābhūtānīti vuttaṃ hoti. Upādāyāti upādiyitvā, gahetvāti attho. Nissāyātipi eke. ‘‘Vattamāna’’nti ayañcettha pāṭhaseso. Samūhatthe vā etaṃ sāmivacanaṃ, catunnaṃ mahābhūtānaṃ samūhaṃ upādāya vattamānaṃ rūpanti ettha attho veditabbo. Evaṃ sabbathāpi yāni ca cattāri pathavīādīni mahābhūtāni, yañca catunnaṃ mahābhūtānaṃ upādāya vattamānaṃ cakkhāyatanādibhedena abhidhammapāḷiyameva vuttaṃ tevīsatividhaṃ rūpaṃ, taṃ sabbampi rūpanti veditabbaṃ. 在名色的解释(nāmarūpaniddesa)中，名以朝向[所缘]为相，色以变坏为相。于其分别中，当知：以“受”为受蕴，以“想”为想蕴，以“思、触、作意”为行蕴。诚然，亦有其他为行蕴所摄之法，然而此三者，即便于一切最弱心中亦存在，是故此处仅依此三者开示行蕴。于“四与大种”(Cattāro ca mahābhūtā)一句中，“四”是数量的限定，“大种”是地、水、火、风的异名。其被称为“大种”的因由，以及此处其他抉择之理，皆已于《清净道论》(Visuddhimagga)的色蕴解释中说明。于“并依于四大种”(Catunnañca mahābhūtānaṃ upādāya)一句中，“四”(catunnaṃ)是用于宾格义的属格，意即“四大种”。“依于”(upādāya)之义为“执取”、“把握”；亦有说为“依止”。此处的“现行”(vattamāna)是补足之文。或者，此为集合义的属格，此处当解其义为“依于四大种之集合而现行之色”。如是，总而言之，地等四大种，以及依四大种而现行、于阿毗达摩(abhidhamma)巴利中所说，以眼处等为差别之二十三种色，此一切皆当知为色。 Viññāṇaniddese cakkhuviññāṇanti cakkhumhi viññāṇaṃ, cakkhuto vā jātaṃ viññāṇanti cakkhuviññāṇaṃ. Evaṃ sotaghānajivhākāyaviññāṇāni. Itaraṃ pana manoyeva viññāṇanti manoviññāṇaṃ. Dvipañcaviññāṇavajjitatebhūmakavipākacittassetaṃ adhivacanaṃ. 在识的解释(viññāṇaniddesa)中，眼识(cakkhuviññāṇa)者，乃于眼根之识，或从眼所生之识，故名眼识。耳识、鼻识、舌识、身识亦复如是。至于其他，则唯意(mano)是识，故名意识(manoviññāṇa)。此乃除双五识外，三界异熟心之异名。 Saṅkhāraniddese abhisaṅkharaṇalakkhaṇo saṅkhāro. Vibhajane panassa kāyasaṅkhāroti kāyato pavattasaṅkhāro. Kāyadvāre copanavasena pavattānaṃ kāmāvacarakusalato aṭṭhannaṃ, akusalato dvādasannanti vīsatiyā kāyasañcetanānametaṃ adhivacanaṃ. Vacīsaṅkhāroti vacanato pavattasaṅkhāro, vacīdvāre vacanabhedavasena pavattānaṃ vīsatiyā eva vacīsañcetanānametaṃ adhivacanaṃ. Cittasaṅkhāroti cittato pavattasaṅkhāro, kāyavacīdvāre copanaṃ akatvā raho nisīditvā cintentassa pavattānaṃ lokiyakusalākusalavasena ekūnatiṃsamanosañcetanānametaṃ adhivacanaṃ. 在行的解释中，行以造作为相。然而，在其分别中：身行是从身生起的行，它是于身门以发动的方式而生起的欲界善的八种思与不善的十二种思，这二十种身思的别名。语行是从语生起的行，它是于语门以发起语表的方式而生起的二十种语思的别名。心行是从心生起的行，它是不在身语二门发动，于闲静处独坐思惟时，依世间善与不善而生起的二十九种意思的别名。 Avijjāniddese [Pg.17] dukkhe aññāṇanti dukkhasacce aññāṇaṃ, mohassetaṃ adhivacanaṃ. Esa nayo dukkhasamudaye aññāṇantiādīsu. Tattha catūhi kāraṇehi dukkhe aññāṇaṃ veditabbaṃ antogadhato vatthuto ārammaṇato paṭicchādanato ca. Tathā hi taṃ dukkhasaccapariyāpannattā dukkhe antogadhaṃ, dukkhasaccañcassa nissayapaccayabhāvena vatthu, ārammaṇapaccayabhāvena ārammaṇaṃ, dukkhasaccaṃ etaṃ paṭicchādeti tassa yāthāvalakkhaṇapaṭivedhanivāraṇena ñāṇappavattiyā cettha appadānena. 在无明的解释中，“于苦无知”即于苦谛无知，这是痴的别名。“于苦集(dukkhasamudaye)无知”等，此理亦然。于此，应由四种原因了知于苦的无知：由内在故、由所依故、由所缘故及由遮蔽故。确实，因为它被摄入苦谛，故于苦中是内在的；苦谛以依缘的方式是它的所依，以所缘缘的方式是它的所缘；此无知遮蔽苦谛，是借由阻止对其自相的如实通达，且不让智慧于此中生起。 Dukkhasamudaye aññāṇaṃ tīhi kāraṇehi veditabbaṃ vatthuto ārammaṇato paṭicchādanato ca. Nirodhe paṭipadāya ca aññāṇaṃ ekeneva kāraṇena veditabbaṃ paṭicchādanato. Nirodhapaṭipadānañhi paṭicchādakameva aññāṇaṃ tesaṃ yāthāvalakkhaṇapaṭivedhanivāraṇena tesu ca ñāṇappavattiyā appadānena. Na pana taṃ tattha antogadhaṃ tasmiṃ saccadvaye apariyāpannattā, na tassa taṃ saccadvayaṃ vatthu asahajātattā, nārammaṇaṃ, tadārabbha appavattanato. Pacchimañhi saccadvayaṃ gambhīrattā duddasaṃ, na tattha andhabhūtaṃ aññāṇaṃ pavattati. Purimaṃ pana vacanīyattena sabhāvalakkhaṇassa duddasattā gambhīraṃ, tattha vipallāsagāhavasena pavattati. 于苦集谛，当知无明有三因：从所依、从所缘及从覆蔽。于灭谛与道谛，当知无明仅有一因：从覆蔽。诚然，无明仅覆蔽灭谛与道谛，此乃通过阻止通达其如实特相，且不令于彼等中生起智。然彼无明不内在于彼二谛，因其未被包含于彼二谛中；彼二谛亦非其所依，因其非俱生；亦非其所缘，因其不缘取彼二谛而生起。后二谛因甚深而难见，致暗的无明不能于其中生起。然前二谛虽可言说，但因其自性特相难见而甚深，无明通过颠倒执取之力于其中生起。 Apica ‘‘dukkhe’’ti ettāvatā saṅgahato vatthuto ārammaṇato kiccato ca avijjā dīpitā. ‘‘Dukkhasamudaye’’ti ettāvatā vatthuto ārammaṇato kiccato ca. ‘‘Dukkhanirodhe dukkhanirodhagāminiyā paṭipadāyā’’ti ettāvatā kiccato. Avisesato pana ‘‘aññāṇa’’nti etena sabhāvato niddiṭṭhāti ñātabbā. 再者，当知：通过“于苦”一词，世尊从总摄、所依、所缘及作用方面开示了无明。通过“于苦集”一词，从所依、所缘及作用方面。通过“于苦灭，于导向苦灭之道”一词，从作用方面。又，通过“无明”一词，无差别地指示了其自性。 Iti kho, bhikkhaveti evaṃ kho, bhikkhave. Nirodho hotīti anuppādo hoti. Apicettha sabbeheva tehi nirodhapadehi nibbānaṃ desitaṃ. Nibbānañhi āgamma te te dhammā nirujjhanti, tasmā taṃ tesaṃ tesaṃ nirodhoti vuccati. Iti bhagavā imasmiṃ sutte dvādasahi padehi vaṭṭavivaṭṭaṃ desento arahattanikūṭeneva desanaṃ niṭṭhapesi. Desanāpariyosāne vuttanayeneva pañcasatā bhikkhū arahatte patiṭṭhahiṃsūti. “诸比丘，诚然如此”一句，即是“诸比丘，就是这样”之义。“灭”即是“不生”。再者，于此，世尊以所有彼等“灭”之语词开示了涅槃。因为，依于涅槃，彼彼诸法得以寂灭，是故涅槃被称为彼彼诸法之“灭”。如是，世尊于此经中，以十二项句开示轮回与离轮回后，即以阿罗汉果为顶峰结束了教示。教示结束时，依所说之理，五百位比丘安住于阿罗汉位。 Vibhaṅgasuttaṃ dutiyaṃ. 第二《分别经》。 3. Paṭipadāsuttavaṇṇanā 3. 行道经释义 3. Tatiye [Pg.18] micchāpaṭipadanti ayaṃ tāva aniyyānikapaṭipadā. Nanu ca avijjāpaccayā puññābhisaṅkhāropi atthi āneñjābhisaṅkhāropi, so kathaṃ micchāpaṭipadā hotīti. Vaṭṭasīsattā. Yañhi kiñci bhavattayasaṅkhātaṃ vaṭṭaṃ patthetvā pavattitaṃ, antamaso pañcābhiññā aṭṭha vā pana samāpattiyo, sabbaṃ taṃ vaṭṭapakkhiyaṃ vaṭṭasīsanti vaṭṭasīsattā micchāpaṭipadāva hoti. Yaṃ pana kiñci vivaṭṭaṃ nibbānaṃ patthetvā pavattitaṃ, antamaso uḷuṅkayāgumattadānampi paṇṇamuṭṭhidānamattampi, sabbaṃ taṃ vivaṭṭapakkhiyaṃ vivaṭṭanissitaṃ, vivaṭṭapakkhikattā sammāpaṭipadāva hoti. Appamattakampi hi paṇṇamuṭṭhimattadānakusalaṃ vā hotu mahantaṃ velāmadānādikusalaṃ vā, sace vaṭṭasampattiṃ patthetvā vaṭṭanissitavasena micchā ṭhapitaṃ hoti, vaṭṭameva āharituṃ sakkoti, no vivaṭṭaṃ. ‘‘Idaṃ me dānaṃ āsavakkhayāvahaṃ hotū’’ti evaṃ pana vivaṭṭaṃ patthentena vivaṭṭavasena sammā ṭhapitaṃ arahattampi paccekabodhiñāṇampi sabbaññutaññāṇampi dātuṃ sakkotiyeva, na arahattaṃ appatvā pariyosānaṃ gacchati. Iti anulomavasena micchāpaṭipadā, paṭilomavasena sammāpaṭipadā desitāti veditabbā. Nanu cettha paṭipadā pucchitā, nibbānaṃ bhājitaṃ, niyyātanepi paṭipadāva niyyātitā. Na ca nibbānassa paṭipadāti nāmaṃ, savipassanānaṃ pana catunnaṃ maggānametaṃ nāmaṃ, tasmā pucchāniyyātanehi padabhājanaṃ na sametīti. No na sameti, kasmā? Phalena paṭipadāya dassitattā. Phalena hettha paṭipadā dassitā. ‘‘Avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’ti etaṃ nirodhasaṅkhātaṃ nibbānaṃ yassā paṭipadāya phalaṃ, ayaṃ vuccati, bhikkhave, sammāpaṭipadāti ayamettha attho. Imasmiñca atthe asesavirāganirodhāti ettha virāgo nirodhasseva vevacanaṃ, asesavirāgā asesanirodhāti ayañhettha adhippāyo. Yena vā virāgasaṅkhātena maggena asesanirodho hoti, taṃ dassetuṃ etaṃ padabhājanaṃ vuttaṃ. Evañhi sati sānubhāvā paṭipadā vibhattā hoti. Iti imasmimpi sutte vaṭṭavivaṭṭameva kathitanti. Tatiyaṃ. 3. 在第三（经）中，所谓“邪行道”(micchāpaṭipadā)，这首先是“非出离之道”。有人会问：以无明为缘，福行也存在，不动行也存在，那怎么会是邪行道呢？因为以轮回为首。凡是任何希求被称为三有之轮回而行之事，乃至五神通或八等至，这一切都属于轮回一方，以轮回为首，因为以轮回为首，所以就是邪行道。凡是任何希求脱离轮回的涅槃而行之事，哪怕只是布施一勺粥，或布施一把菜叶，这一切都属于脱离轮回一方，依止于脱离轮回，因为属于脱离轮回一方，所以就是正行道。即使是微少如一把菜叶的布施善业，或是巨大如韦拉玛(Velāma)的布施等善业，如果希求轮回的成就，以依止轮回的方式被错误地建立，那就只能带来轮回，不能带来脱离轮回。但是，如果以“愿我此布施能带来诸漏的灭尽”这样希求脱离轮回，以脱离轮回的方式被正确地建立，就能给予阿罗汉果、独觉菩提智乃至一切知智，在未达到阿罗汉果之前不会终结。因此，应知，以随顺（缘起）的方式是邪行道，以逆反（缘起）的方式是正行道。又，（有人会问：）此处所问的是行道，（但）分别说明的是涅槃，在结论中也以行道作结。“行道”并非涅槃之名，而是与观(vipassanā)相应的四道之名。因此，（有人认为）词句的分别说明与提问和结论不相符。并非不相符。为何？因为通过果显示了行道。此处是通过果显示了行道。“由无明之无余离贪灭而有行灭”，这被称为“灭”的涅槃，是某一行道的果，诸比丘，这被称为正行道。此为此处之义。在此义中，“无余离贪灭”(asesavirāganirodha)中的“离贪”(virāga)即是“灭”(nirodha)的同义词。无余离贪即是无余灭，此为此处之意趣。或者说，为了显示通过被称为“离贪”的道而有无余灭，故说此词句的分别说明。这样，有威力的行道就被分别说明了。因此，在此经中也只是宣说了轮回与脱离轮回。第三（经完）。 4. Vipassīsuttavaṇṇanā 4. 毗婆尸经释义 4. Catutthe [Pg.19] vipassissāti tassa kira bodhisattassa yathā lokiyamanussānaṃ kiñcideva passantānaṃ parittakammābhinibbattassa kammajapasādassa dubbalattā akkhīni vipphandanti, na evaṃ vipphandiṃsu. Balavakammanibbattassa pana kammajapasādassa balavattā avipphandantehi animisehi eva akkhīhi passi seyyathāpi devā tāvatiṃsā. Tena vuttaṃ – ‘‘animisanto kumāro pekkhatīti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’tveva samaññā udapādī’’ti (dī. ni. 2.40). Ayañhettha adhippāyo – antarantarā nimisajanitandhakāravirahena visuddhaṃ passati, vivaṭehi vā akkhīhi passatīti vipassī. Ettha ca kiñcāpi pacchimabhavikānaṃ sabbabodhisattānaṃ balavakammanibbattassa kammajapasādassa balavattā akkhīni na vipphandanti, so pana bodhisatto eteneva nāmaṃ labhi. 4. 第四，“毗婆尸”之义当如是知：据说，那位菩萨不像世间凡人，凡人观看事物时，因其微弱善业所生的业生眼净色羸弱，眼睑会颤动；而他的眼睑却不如此颤动。反之，因其强大善业所生的业生眼净色强劲，他能以不颤动、不眨动的眼睛观看，如同忉利天的天神。是故，世尊说：“诸比丘，因王子不眨眼地观看，故生起‘毗婆尸、毗婆尸’之名。”此中含义为：因没有眨眼之间所产生的黑暗，故能清晰地观看；或以睁开的眼睛观看，是故名为“毗婆尸”。再者，于此，虽然所有最后生的菩萨，皆因强大善业所生的业生眼净色强劲而眼睑不颤动，但唯独那位菩萨因此而得名。 Apica viceyya viceyya passatīti vipassī, vicinitvā vicinitvā passatīti attho. Ekadivasaṃ kira vinicchayaṭṭhāne nisīditvā atthe anusāsantassa rañño alaṅkatapaṭiyattaṃ mahāpurisaṃ āharitvā aṅke ṭhapayiṃsu. Tassa taṃ aṅke katvā palāḷayamānasseva amaccā sāmikaṃ assāmikaṃ akaṃsu. Bodhisatto anattamanasaddaṃ nicchāresi. Rājā ‘‘kimetaṃ upadhārethā’’ti āha. Upadhārayamānā aññaṃ adisvā ‘‘aṭṭassa dubbinicchitattā evaṃ kataṃ bhavissatī’’ti puna sāmikameva sāmikaṃ katvā ‘‘ñatvā nu kho kumāro evaṃ karotī’’ti? Vīmaṃsantā puna sāmikaṃ assāmikamakaṃsu. Puna bodhisatto tatheva saddaṃ nicchāresi. Atha rājā ‘‘jānāti mahāpuriso’’ti tato paṭṭhāya appamatto ahosi. Tena vuttaṃ ‘‘viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyosomattāya ‘vipassī vipassī’tveva samaññā udapādī’’ti (dī. ni. 2.41). 再者，“审查又审查而见”，故名毗婆尸(Vipassī)，其义为“一再考察而见”。据说，某日国王坐在裁判之处裁决事务时，众人将盛装打扮的大士带来，放在他的膝上。当国王将他放在膝上爱抚时，大臣们却将有主之物判为无主。菩萨发出了不满之声。国王说：“这是怎么回事？你们去查明。”他们查明后，未见其他原因，心想：“想必是因案件被错误判决，才会如此。”于是又将有主之物判为有主。为了试探“太子是否知晓此事才这么做？”，他们便再次将有主之物判为无主。菩萨再次发出了同样的声音。于是国王说：“大士知晓此事。”从那以后，他便谨慎不放逸。是故，（佛陀）说：“诸比丘，正是因为童子审查又审查，明见事务，毗婆尸童子才更增上地获得了‘毗婆尸、毗婆尸’之名。”（长部2.41） Bhagavatoti bhāgyasampannassa. Arahatoti rāgādiarīnaṃ hatattā, saṃsāracakkassa vā arānaṃ hatattā, paccayānaṃ vā arahattā arahāti evaṃ guṇato uppannanāmadheyyassa. Sammāsambuddhassāti sammā nayena hetunā sāmaṃ paccattapurisakārena cattāri saccāni buddhassa. Pubbeva sambodhāti [Pg.20] sambodho vuccati catūsu maggesu ñāṇaṃ, tato pubbeva. Bodhisattasseva satoti ettha bodhīti ñāṇaṃ, bodhimā satto bodhisatto, ñāṇavā paññavā paṇḍitoti attho. Purimabuddhānañhi pādamūle abhinīhārato paṭṭhāya paṇḍitova so satto, na andhabāloti bodhisatto. Yathā vā udakato uggantvā ṭhitaṃ paripākagataṃ padumaṃ sūriyarasmisamphassena avassaṃ bujjhissatīti bujjhanakapadumanti vuccati, evaṃ buddhānaṃ santike byākaraṇassa laddhattā avassaṃ anantarāyena pāramiyo pūretvā bujjhissatīti bujjhanakasattotipi bodhisatto. Yā ca esā catumaggañāṇasaṅkhātā bodhi, taṃ patthayamāno pavattatīti bodhiyaṃ satto āsattotipi bodhisatto. Evaṃ guṇato uppannanāmavasena bodhisattasseva sato. Kicchanti dukkhaṃ. Āpannoti anuppatto. Idaṃ vuttaṃ hoti – aho ayaṃ sattaloko dukkhaṃ anuppattoti. Cavati ca upapajjati cāti idaṃ aparāparaṃ cutipaṭisandhivasena vuttaṃ. Nissaraṇanti nibbānaṃ. Tañhi jarāmaraṇadukkhato nissaṭattā tassa nissaraṇanti vuccati. Kudāssu nāmāti katarasmiṃ nu kho kāle. 世尊即是具足祥瑞者。阿罗汉，是因为摧毁了贪等诸敌，或摧毁了轮回之轮的辐条，或堪于领受资具，如是依其功德而得此名。正等觉者，是指以正理、正因，由自己、以个人之力觉悟了四谛。关于“正觉之前”(Pubbeva sambodhā)：所谓“正觉”(sambodha)，即四道智，而（此句意为）就在此之前。关于“仅为菩萨时”(Bodhisattasseva sato)：此处，“菩提”(bodhi)是智慧，具菩提的有情(satto)为“菩萨”(bodhisatta)，义为具智者、具慧者、贤智者。实则，从往昔诸佛足下发愿时起，彼有情即是贤智者，而非盲昧愚者，故名菩萨。又如，已出水面、长成的莲苞，经日光照触，必然会绽放，故称‘将绽放的莲花’；同理，既于诸佛前得授记，必能无障地圆满诸波罗蜜而觉悟，故亦称‘将觉悟的有情’，是为菩萨。又，彼追求名为四道智之菩提而行，故为于菩提执著、专注之有情，是为菩萨。如是，依功德而得名，此乃指尚为菩萨者。‘艰难’(Kicchaṃ)即是苦。‘陷入’(Āpanno)即是达到。此话是说：‘唉！此有情世间已陷入痛苦。’‘死而复生’(cavati ca upapajjati ca)，此是依前后相续的死与结生而说。‘出离’(Nissaraṇaṃ)即是涅槃。其被称为（老死的）出离，是因为它已出离了老死之苦。‘究竟何时’(Kudāssu nāma)意为‘到底在哪个时候’。 Yoniso manasikārāti upāyamanasikārena pathamanasikārena. Ahu paññāya abhisamayoti paññāya saddhiṃ jarāmaraṇakāraṇassa abhisamayo samavāyo samāyogo ahosi, ‘‘jātipaccayā jarāmaraṇa’’nti idaṃ tena diṭṭhanti attho. Atha vā yoniso manasikārā ahu paññāyāti yoniso manasikārena ca paññāya ca abhisamayo ahu. ‘‘Jātiyā kho sati jarāmaraṇa’’nti, evaṃ jarāmaraṇakāraṇassa paṭivedho ahosīti attho. Esa nayo sabbattha. “如理作意”(yoniso manasikāra)是说：以方便作意、以循因作意。“以智慧而现观”(paññāya abhisamaya)是说：与智慧一同，有了对老死之因的现观、结合、相应；其义为：他已见到“以生为缘则有老死”。又或者，“由如理作意，以智慧（而有现观）”(yoniso manasikārā ahu paññāya)是说：由如理作意与智慧而有现观。其义为：如此，有了对老死之因的通达，即“有生，则有老死”。此理于一切处皆然。 Iti hidanti evamidaṃ. Samudayo samudayoti ekādasasu ṭhānesu saṅkhārādīnaṃ samudayaṃ sampiṇḍetvā niddisati. Pubbe ananussutesūti ‘‘avijjāpaccayā saṅkhārānaṃ samudayo hotī’’ti. Evaṃ ito pubbe ananussutesu dhammesu, catūsu vā ariyasaccadhammesu. Cakkhuntiādīni ñāṇavevacanāneva. Ñāṇameva hettha dassanaṭṭhena cakkhu, ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, paṭivedhanaṭṭhena vijjā, obhāsanaṭṭhena ālokoti vuttaṃ[Pg.21]. Taṃ panetaṃ catūsu saccesu lokiyalokuttaramissakaṃ niddiṭṭhanti veditabbaṃ. Nirodhavārepi imināva nayena attho veditabbo. Catutthaṃ. “iti hidaṃ”即“evaṃ idaṃ”(如是此)。“集，集”(samudayo samudayo)一句，是在十一处总括地指示诸行等的生起。“于先前未曾听闻”(pubbe ananussutesu)是说“无明缘诸行生起”。如是，于此先前未曾听闻之法，或于四圣谛法中。“眼”(cakkhu)等只是智(ñāṇa)的同义词。于此，智本身，因见之义而为“眼”，因知之义而为“智”，因遍知之义而为“慧”(paññā)，因通达之义而为“明”(vijjā)，因照耀之义而为“光”(āloka)。当知，此智于四圣谛中，被指示为世间与出世间之混合。于灭尽品(nirodhavāra)中，也应以同样的方法了知其义。第四经竟。 5-10. Sikhīsuttādivaṇṇanā 5-10. 尸弃经等释义 5-10. Pañcamādīsu sikhissa, bhikkhavetiādīnaṃ padānaṃ ‘‘sikhissapi, bhikkhave’’ti na evaṃ yojetvā attho veditabbo. Kasmā? Ekāsane adesitattā. Nānāṭhānesu hi etāni desitāni, attho pana sabbattha sadisoyeva. Sabbabodhisattānañhi bodhipallaṅke nisinnānaṃ na añño samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā ācikkhati – ‘‘atīte bodhisattā paccayākāraṃ sammasitvā buddhā jātā’’ti. Yathā pana paṭhamakappikakāle deve vuṭṭhe udakassa gatamaggeneva aparāparaṃ vuṭṭhiudakaṃ gacchati, evaṃ tehi tehi purimabuddhehi gatamaggeneva pacchimā pacchimā gacchanti. Sabbabodhisattā hi ānāpānacatutthajjhānato vuṭṭhāya paccayākāre ñāṇaṃ otāretvā taṃ anulomapaṭilomaṃ sammasitvā buddhā hontīti paṭipāṭiyā sattasu suttesu buddhavipassanā nāma kathitāti. 5-10. 于第五经等中，“sikhissa, bhikkhave”（尸弃，诸比丘）等句，不应结合为“sikhissapi, bhikkhave”（尸弃亦，诸比丘）而理解其义。何以故？因其非于一处所说。此等经实于各处所说，然其义理于一切处皆同。实则，一切菩萨坐于菩提座(bodhipallaṅka)时，并无其他沙门、婆罗门、天、魔或梵天前来告知：“过去诸菩萨思择缘起法(paccayākāra)而成佛。”犹如初劫(paṭhamakappika)之时，天降雨后，后来的雨水仅循已成水道而流；如是，后后的菩萨们亦仅循过去诸佛所行之道而行。实则，一切菩萨皆从安般念(ānāpāna)第四禅出定，将智导入缘起法，顺逆思择之，而成正觉。如是，依次于七部经中，宣说了名为佛陀之观(buddhavipassanā)的法门。 Buddhavaggo paṭhamo. 佛品第一。 2. Āhāravaggo 2. 食品 1. Āhārasuttavaṇṇanā 1. 食经释义 11. Āhāravaggassa paṭhame āhārāti paccayā. Paccayā hi āharanti attano phalaṃ, tasmā āhārāti vuccanti. Bhūtānaṃ vā sattānantiādīsu bhūtāti jātā nibbattā. Sambhavesinoti ye sambhavaṃ jātiṃ nibbattiṃ esanti gavesanti. Tattha catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesino nāma, aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesino nāma, dutiyacittakkhaṇato pabhuti bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesino nāma, tato paraṃ bhūtā nāma. Atha vā bhūtāti jātā abhinibbattā, ye bhūtā abhinibbattāyeva, na puna [Pg.22] bhavissantīti saṅkhaṃ gacchanti, tesaṃ khīṇāsavānaṃ etaṃ adhivacanaṃ. Sambhavamesantīti sambhavesino. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekkhaputhujjanānametaṃ adhivacanaṃ. Evaṃ sabbathāpi imehi dvīhi padehi sabbasatte pariyādiyati. Vāsaddo cettha sampiṇḍanattho, tasmā bhūtānañca sambhavesīnañcāti ayamattho veditabbo. 11. 于食(Āhāra)品第一经，“食”即是缘(paccaya)。因为缘能带来(āharanti)自身的果，故称“食”。于“已生之有情(bhūtānaṃ vā sattānaṃ)”等句中，“已生者(bhūtā)”是已生、已成者。“求生者(sambhavesino)”是寻求(esanti gavesanti)生(sambhavaṃ)、出生(jātiṃ)、生成(nibbattiṃ)者。其中，于四生(catu-yoni)中，卵生(aṇḍaja)与胎生(jalābuja)有情，乃至未破卵壳与胎藏(vatthikosa)时，名为“求生者”；破卵壳与胎藏而出于外者，名为“已生者”。湿生(saṃsedaja)与化生(opapātika)有情，于第一心识刹那(paṭhamacittakkhaṇa)名为“求生者”，从第二心识刹那起，名为“已生者”。或又，彼等以何种威仪路(iriyāpatha)而生，乃至未达他处时，名为“求生者”；此后则名为“已生者”。或又，“已生者”是已生、已成者；此乃对那些已生、已成，而被称为“将不再有后有”的漏尽者(khīṇāsava)的称谓。“寻求(esanti)生(sambhavaṃ)者”，即是“求生者(sambhavesino)”；此乃对因未断有结(bhavasaṃyojana)，于未来亦寻求生的有学(sekha)与凡夫(puthujjana)的称谓。如是，世尊以此二词总摄一切有情。此处的“或(vā)”字为集合义，故应知其义为“已生者与求生者”。 Ṭhitiyāti ṭhitatthaṃ. Anuggahāyāti anuggahatthaṃ. Vacanabhedoyeva cesa, attho pana dvinnampi padānaṃ ekoyeva. Atha vā ṭhitiyāti tassa tassa sattassa uppannadhammānaṃ anuppabandhavasena avicchedāya. Anuggahāyāti anuppannānaṃ uppādāya. Ubhopi cetāni ‘‘bhūtānaṃ vā ṭhitiyā ceva anuggahāya ca, sambhavesīnaṃ vā ṭhitiyā ceva anuggahāya cā’’ti evaṃ ubhayattha daṭṭhabbānīti. “为存续(ṭhitiyā)”，是为存续之义。“为资助(anuggahāya)”，是为资助之义。此仅是用词之别，二词之义实为同一。或又，“为存续”是为使彼彼有情已生起之法，依相续之力而不中断。“为资助”是为使未生起者得以生起。此二词，应如是于两处关联而见：“为已生(bhūta)有情的存续与资助，及为求生(sambhavesī)有情的存续与资助”。 Kabaḷīkāro āhāroti kabaḷaṃ katvā ajjhoharitabbako āhāro, odanakummāsādivatthukāya ojāyetaṃ adhivacanaṃ. Oḷāriko vā sukhumo vāti vatthuoḷārikatāya oḷāriko, sukhumatāya sukhumo. Sabhāvena pana sukhumarūpapariyāpannattā kabaḷīkāro āhāro sukhumova hoti. Sāpi cassa vatthuto oḷārikatā sukhumatā ca upādāyupādāya veditabbā. Kumbhīlānañhi āhāraṃ upādāya morānaṃ āhāro sukhumo. Kumbhīlā kira pāsāṇe gilanti, te ca nesaṃ kucchippattā vilīyanti. Morā sappavicchikādipāṇe khādanti. Morānaṃ pana āhāraṃ upādāya taracchānaṃ āhāro sukhumo. Te kira tivassachaḍḍitāni visāṇāni ceva aṭṭhīni ca khādanti, tāni ca nesaṃ kheḷena temitamattāneva kandamūlaṃ viya mudukāni honti. Taracchānaṃ āhāraṃ upādāya hatthīnaṃ āhāro sukhumo. Te hi nānārukkhasākhādayo khādanti. Hatthīnaṃ āhārato gavayagokaṇṇamigādīnaṃ āhāro sukhumo. Te kira nissārāni nānārukkhapaṇṇādīni khādanti. Tesampi āhārato gunnaṃ āhāro sukhumo. Te allasukkhatiṇāni khādanti. Tesaṃ āhārato sasānaṃ āhāro sukhumo. Sasānaṃ āhārato sakuṇānaṃ āhāro sukhumo. Sakuṇānaṃ āhārato paccantavāsīnaṃ āhāro sukhumo. Paccantavāsīnaṃ āhārato gāmabhojakānaṃ āhāro [Pg.23] sukhumo. Gāmabhojakānaṃ āhārato rājarājamahāmattānaṃ āhāro sukhumo. Tesampi āhārato cakkavattino āhāro sukhumo. Cakkavattino āhārato bhummānaṃ devānaṃ āhāro sukhumo. Bhummānaṃ devānaṃ āhārato cātumahārājikānaṃ. Evaṃ yāva paranimmitavasavattīnaṃ āhārā vitthāretabbā. Tesaṃ panāhāro sukhumotveva niṭṭhaṃ patto. 所谓“段食”(kabaḷīkārāhāra)，是因其应被做成团块而吞咽的食物，这是对以饭、麦粥等事为所依的食素(ojā)的增上语。所谓“或粗或细”，是因其所依事的粗大性而为粗，因其微细性而为细。然而，就其自性(sabhāva)而言，因被包含于微细色(sukhumarūpa)中，故段食唯是微细。其粗大性与微细性，亦应就其所依事而辗转比较得知。因为，相较于鳄鱼(kumbhīla)的食物，孔雀(mora)的食物是微细的。据说鳄鱼吞食石头，那些石头到达它们的腹中便会消化。孔雀则吃蛇、蝎等生物。然而，相较于孔雀的食物，鬣狗(taraccha)的食物是微细的。据说它们吃被弃置三年的角和骨头，而那些角骨仅被它们的唾液浸湿，便会变得像块茎一样柔软。相较于鬣狗的食物，大象(hatthī)的食物是微细的，因为它们吃各种树枝等。相较于大象的食物，野牛(gavaya)、牛耳鹿(gokaṇṇa)、羚羊(miga)等的食物是微细的。据说它们吃无精华的各种树叶等。相较于它们的食物，牛的食物是微细的。它们吃湿草与干草。相较于牛的食物，兔的食物是微细的。相较于兔的食物，鸟的食物是微细的。相较于鸟的食物，边地居民(paccantavāsī)的食物是微细的。相较于边地居民的食物，邑主(gāmabhojaka)的食物是微细的。相较于邑主的食物，国王与大臣的食物是微细的。相较于他们的食物，转轮圣王(cakkavattī)的食物是微细的。相较于转轮圣王的食物，地居天(bhūmma-deva)的食物是微细的。相较于地居天的食物，四大天王天(cātumahārājika)众的食物是微细的。如是，应广说乃至他化自在天(paranimmitavasavattī)众的食物。然而，他们的食物则被断定为唯是微细。 Ettha ca oḷārike vatthusmiṃ ojā parittā hoti dubbalā, sukhume balavatī. Tathā hi ekapattapūrampi yāguṃ pīto muhutteneva jighacchito hoti yaṃkiñcideva khāditukāmo, sappiṃ pana pasatamattaṃ pivitvā divasaṃ abhottukāmo hoti. Tattha vatthu kammajatejasaṅkhātaṃ parissayaṃ vinodeti, na pana sakkoti pāletuṃ. Ojā pana pāleti, na sakkoti parissayaṃ vinodetuṃ. Dve pana ekato hutvā parissayañceva vinodenti pālenti cāti. 再者，于此，于粗大物质中，精华稀少而微弱；于精细物质中，则强盛有力。譬如，饮一满钵之粥者，片刻即饥，欲食他物；然饮一勺酥油后，则终日无食欲。于此，物质能消除名为业生火(kammajateja)之危害，然不能守护；精华则能守护，然不能消除危害。然二者合一时，则既能消除危害，亦能守护。 Phasso dutiyoti cakkhusamphassādi chabbidhopi phasso etesu catūsu āhāresu dutiyo āhāroti veditabbo. Desanānayo eva cesa, tasmā iminā nāma kāraṇena dutiyo tatiyo cāti idamettha na gavesitabbaṃ. Manosañcetanāti cetanāva vuccati. Viññāṇanti cittaṃ. Iti bhagavā imasmiṃ ṭhāne upādiṇṇakaanupādiṇṇakavasena ekarāsiṃ katvā cattāro āhāre dassesi. Kabaḷīkārāhāro hi upādiṇṇakopi atthi anupādiṇṇakopi, tathā phassādayo. Tattha sappādīhi gilitānaṃ maṇḍūkādīnaṃ vasena upādiṇṇakakabaḷīkārāhāro daṭṭhabbo. Maṇḍūkādayo hi sappādīhi gilitā antokucchigatāpi kiñci kālaṃ jīvantiyeva. Te yāva upādiṇṇakapakkhe tiṭṭhanti, tāva āhāratthaṃ na sādhenti. Bhijjitvā pana anupādiṇṇakapakkhe ṭhitā sādhenti. Tadāpi upādiṇṇakāhāroti vuccantīti. Idaṃ pana ācariyānaṃ na ruccatīti aṭṭhakathāyameva paṭikkhipitvā idaṃ vuttaṃ – imesaṃ sattānaṃ khādantānampi akhādantānampi bhuñjantānampi abhuñjantānampi paṭisandhicitteneva sahajātā kammajā ojā nāma atthi, sā yāvapi sattamā divasā pāleti, ayameva [Pg.24] upādiṇṇakakabaḷīkārāhāroti veditabbo. Tebhūmakavipākavasena pana upādiṇṇakaphassādayo veditabbā, tebhūmakakusalākusalakiriyavasena anupādiṇṇakā. Lokuttarā pana ruḷhīvasena kathitāti. “触是第二”者，当知眼触等六种触，于此四食中为第二食。此乃说法之次第，是故不应于此探究“以何因缘为第二、第三”。“意思(manosañcetanā)”者，即说为思。“识”者，即是心。如是，世尊于此处，将执取与非执取合为一类，开示四食。段食实有执取与非执取，触等亦然。其中，当知被蛇等所吞之蛙等，即是执取段食。盖因蛙等被蛇等吞下，入于腹中，尚能存活片时。彼等尚住于执取位时，则不成办食之作用；破碎后，住于非执取位时，方成办食之作用。即便尔时，亦被称为执取食。然此说不为诸师所喜，故于义注中驳斥而说：“此等众生，或食或不食，或嚼或不嚼，皆有与结生心(paṭisandhicitta)俱生的业生食素(kammajā ojā)，彼能维持至第七日。此即当知为执取段食。”又，当知依三地果报而有执取之触等；依三地之善、不善、唯作而有非执取者。至于出世间者，则是依惯例而说。 Etthāha – ‘‘yadi paccayaṭṭho āhāraṭṭho, atha kasmā aññesupi sattānaṃ paccayesu vijjamānesu imeyeva cattāro vuttā’’ti? Vuccate – ajjhattikasantatiyā visesapaccayattā. Visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkāro āhāro, nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. Yathāha – ‘‘seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati (saṃ. ni. 5.183), tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’nti (saṃ. ni. 2.1; vibha. 225). 于此，质问者说：“若食之义即是缘，那么，于诸有情，于其他诸缘存在之时，为何只说此四食？”答曰：因其为内相续之殊胜缘故。诚然，于以段食为食之有情，段食是色身之殊胜缘；于名身中，触是受之殊胜缘；意思是识之殊胜缘；识是名色之殊胜缘。如所说言：“诸比丘，譬如这身体依食而住，缘食而存，无食则不能存；同样，缘触而有受，缘行而有识，缘识而有名色。” Ko panettha āhāro kiṃ āharatīti? Kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati phassāhāro tisso vedanā, manosañcetanāhāro tayo bhave, viññāṇāhāro paṭisandhināmarūpanti. 此中，何食引生何法？段食引生以食素为第八的诸色；触食引生三受；意思食引生三有；识食引生结生名色。 Kathaṃ? Kabaḷīkārāhāro tāva mukhe ṭhapitamatteyeva aṭṭha rūpāni samuṭṭhāpeti, dantavicuṇṇitaṃ pana ajjhohariyamānaṃ ekekaṃ sitthaṃ aṭṭhaṭṭharūpāni samuṭṭhāpetiyeva. Evaṃ kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati. Phassāhāro pana sukhavedanīyo phasso uppajjamānoyeva sukhaṃ vedanaṃ āharati, dukkhavedanīyo dukkhaṃ, adukkhamasukhavedanīyo adukkhamasukhanti evaṃ sabbathāpi phassāhāro tisso vedanā āharati. 如何？首先，段食仅置于口中，即能生起八种色法；复次，当其被牙齿嚼碎吞咽时，每一食团亦各能生起八种色法。如是，段食引生以食素为第八的诸色。再者，触食：与乐受相应的触，于生起时即引生乐受；与苦受相应的触，引生苦受；与不苦不乐受相应的触，引生不苦不乐受。如是，触食于一切情况下皆引生三受。 Manosañcetanāhāro kāmabhavūpagaṃ kammaṃ kāmabhavaṃ āharati, rūpārūpabhavūpagāni taṃ taṃ bhavaṃ. Evaṃ sabbathāpi manosañcetanāhāro tayo bhave āharati. Viññāṇāhāro pana ye ca paṭisandhikkhaṇe taṃsampayuttakā tayo khandhā, yāni ca tisantativasena tiṃsa rūpāni uppajjanti, sahajātādipaccayanayena tāni āharatīti vuccati. Evaṃ viññāṇāhāro paṭisandhināmarūpaṃ āharatīti. Ettha ca ‘‘manosañcetanā tayo bhave āharatī’’ti sāsavakusalākusalacetanāva vuttā. ‘‘Viññāṇaṃ [Pg.25] paṭisandhināmarūpaṃ āharatī’’ti paṭisandhiviññāṇameva vuttaṃ. Avisesena pana taṃsampayuttataṃsamuṭṭhānadhammānaṃ āharaṇatopete ‘‘āhārā’’ti veditabbā. 意思食，其导致欲有之业带来欲有，导致色有、无色有之诸业带来彼彼之有。如是，意思食以一切方式带来三有。而识食，于结生刹那，与彼相应的三个名蕴，以及依由生处、趣、住处三类相续而生起的三十种业生色，识食依俱生等缘而带来彼等，故如是说。如是，识食带来结生名色。于此，说“意思食带来三有”时，仅指有漏善、不善思；说“识食带来结生名色”时，仅指结生识。此外，无差别地，因其能带来彼等相应法与彼等所生法，故应知彼等为“食”。 Etesu catūsu āhāresu kabaḷīkārāhāro upatthambhento āhārakiccaṃ sādheti, phasso phusantoyeva manosañcetanā āyūhamānāva, viññāṇaṃ vijānantameva. Kathaṃ? Kabaḷīkārāhāro hi upatthambhentoyeva kāyaṭṭhapanena sattānaṃ ṭhitiyā hoti. Kammajanitopi hi ayaṃ kāyo kabaḷīkārāhārena upatthaddho dasapi vassāni vassasatampi yāva āyuparimāṇā tiṭṭhati. Yathā kiṃ? Yathā mātuyā janitopi dārako dhātiyā thaññādīni pāyetvā posiyamāno ciraṃ tiṭṭhati, yathā ca upatthambhena upatthambhitaṃ gehaṃ. Vuttampi cetaṃ – 于此四食中，段食以支持而完成食的作用，触食以触而，意思食以造作而，识食以了知而（完成食的作用）。如何？段食确实以支持而稳固色身，令有情得以存续。确实，此业生之身，由段食所支持，能存续十年、百年，乃至寿量所及。譬如什么？譬如母亲所生之子，由乳母喂饮乳汁等而抚养，得以长久存续；又譬如由支柱所支撑的旧屋。此亦有言： ‘‘Yathā, mahārāja, gehe papatante aññena dārunā upatthambhitaṃ santaṃ eva taṃ gehaṃ na patati. Evameva kho, mahārāja, ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhatī’’ti. “大王，譬如旧屋将倾倒时，由另一木材支撑，彼屋即不倒塌。大王，确实如是，此身以食为住，依食而住。” Evaṃ kabaḷīkāro āhāro upatthambhento āhārakiccaṃ sādheti. 如是，段食以支持而完成食的作用。 Evaṃ sādhentopi ca kabaḷīkāro āhāro dvinnaṃ rūpasantatīnaṃ paccayo hoti āhārasamuṭṭhānassa ca upādiṇṇakassa ca. Kammajānaṃ anupālako hutvā paccayo hoti, āhārasamuṭṭhānānaṃ janako hutvāti. Phasso pana sukhādivatthubhūtaṃ ārammaṇaṃ phusantoyeva sukhādivedanāpavattanena sattānaṃ ṭhitiyā hoti. Manosañcetanā kusalākusalakammavasena āyūhamānāyeva bhavamūlanipphādanato sattānaṃ ṭhitiyā hoti. Viññāṇaṃ vijānantameva nāmarūpappavattanena sattānaṃ ṭhitiyā hotīti. 如是，抟食在成就时，亦为食生色与所执受色此二种色相续之缘。其作为业生色之护持者而为缘，作为食生色之生起者而为缘。此外，触食仅由触及作为乐等（受）所依之所缘，以乐等受之转起而令有情存续。意思食仅由随善、不善业而造作，以成就“有”之根本而令有情存续。识食则仅由了知，以名色之转起而令有情存续。 Evaṃ upatthambhanādivasena āhārakiccaṃ sādhayamānesu panetesu cattāri bhayāni daṭṭhabbāni. Seyyathidaṃ – kabaḷīkārāhāre nikantiyeva bhayaṃ, phasse upagamanameva, manosañcetanāya āyūhanameva, viññāṇe abhinipātoyeva bhayanti. Kiṃ kāraṇā? Kabaḷīkārāhāre hi nikantiṃ [Pg.26] katvā sītādīnaṃ purakkhatā sattā āhāratthāya muddāgaṇanādikammāni karontā anappakaṃ dukkhaṃ nigacchanti. Ekacce ca imasmiṃ sāsane pabbajitvāpi vejjakammādikāya anesanāya āhāraṃ pariyesantā diṭṭheva dhamme gārayhā honti, samparāyepi, ‘‘tassa saṅghāṭipi ādittā sampajjalitā’’tiādinā lakkhaṇasaṃyutte (saṃ. ni. 2.218) vuttanayena samaṇapetā honti. Iminā tāva kāraṇena kabaḷīkāre āhāre nikanti eva bhayanti veditabbā. 如是，于此等食以支持等方式成就食的作用时，应见四种怖畏。谓：于抟食，贪著即是怖畏；于触食，趋近即是怖畏；于意思食，造作即是怖畏；于识食，投向即是怖畏。何以故？于抟食，因生起贪著，有情为寒冷等所迫，为食物故，从事占卜算计等行业，遭受无量之苦。复有某些人于此教法中出家，亦以医疗等邪命谋食，于现法中即受呵责，于来世亦如《相相应》(Lakkhaṇasaṃyutta)中以“其僧伽梨(saṅghāṭi)亦燃烧、炽燃”等句所说之理，成为沙门饿鬼。是故，当知于抟食之贪著即是怖畏。 Phassaṃ upagacchantāpi phassassādino paresaṃ rakkhitagopitesu dārādīsu bhaṇḍesu aparajjhanti, te saha bhaṇḍena bhaṇḍasāmikā gahetvā khaṇḍākhaṇḍikaṃ vā chinditvā saṅkārakūṭe chaḍḍenti, rañño vā niyyādenti. Tato te rājā vividhā kammakāraṇā kārāpeti. Kāyassa ca bhedā duggati tesaṃ pāṭikaṅkhā hoti. Iti phassassādamūlakaṃ diṭṭhadhammikampi samparāyikampi bhayaṃ sabbamāgatameva hoti. Iminā kāraṇena phassāhāre upagamanameva bhayanti veditabbaṃ. 享受触乐者，因趋近于触，而侵犯他人所守护的妻子等财物。物主将彼等连同财物一并抓住，或碎尸万段后弃于垃圾堆，或交给国王。其后国王令彼等遭受各种刑罚。彼等身坏之后，可预期堕入恶趣。如是，以享受触乐为根源，现法与来世的怖畏皆已到来。以此因缘，于触食，当知趋近即是怖畏。 Kusalākusalakammāyūhane pana tammūlakaṃ tīsu bhavesu bhayaṃ sabbaṃ āgatameva hoti. Iminā kāraṇena manosañcetanāhāre āyūhanameva bhayanti veditabbaṃ. 再者，于善、不善业的造作中，以其为根源，三有中的一切怖畏皆已到来。以此因缘，于意思食，当知造作即是怖畏。 Paṭisandhiviññāṇañca yasmiṃ yasmiṃ ṭhāne abhinipatati, tasmiṃ tasmiṃ ṭhāne paṭisandhināmarūpaṃ gahetvāva nibbattati. Tasmiñca nibbatte sabbabhayāni nibbattāniyeva honti tammūlakattāti iminā kāraṇena viññāṇāhāre abhinipātoyeva bhayanti veditabboti. 再者，结生识(paṭisandhiviññāṇa)投生于何处，即于彼处执取结生名色而生起。当其生起时，一切怖畏皆因以之为根源而生起。以此因缘，于识食，当知投生即是怖畏。 Kiṃnidānātiādīsu nidānādīni sabbāneva kāraṇavevacanāni. Kāraṇañhi yasmā phalaṃ nideti, ‘‘handa naṃ gaṇhathā’’ti appeti viya, tasmā nidānanti vuccati. Yasmā taṃ tato samudeti jāyati pabhavati, tasmā samudayo jāti pabhavoti vuccati. Ayaṃ panettha padattho – kiṃnidānaṃ etesanti kiṃnidānā. Ko samudayo etesanti kiṃsamudayā. Kā jāti etesanti kiṃjātikā. Ko pabhavo etesanti kiṃpabhavā. Yasmā pana tesaṃ taṇhā yathāvuttena atthena nidānañceva samudayo [Pg.27] ca jāti ca pabhavo ca, tasmā ‘‘taṇhānidānā’’tiādimāha. Evaṃ sabbapadesu attho veditabbo. 在“以何为因”(kiṃnidānā)等语中，“因”(nidāna)等词皆是“原因”(kāraṇa)的同义词。因为原因(kāraṇa)能引出(nideti)结果，就像递过去说：“来，拿走它！”，所以称为“因”(nidāna)。又因为结果从它生起(samudeti)、出生(jāyati)、源起(pabhavati)，所以称为“集”(samudaya)、“生”(jāti)、“起源”(pabhava)。此中词义如下：“它们的因是什么？”(kiṃ nidānaṃ etesaṃ)，是为“以何为因”(kiṃnidānā)；“它们的集是什么？”(ko samudayo etesaṃ)，是为“以何为集”(kiṃsamudayā)；“它们的生是什么？”(kā jāti etesaṃ)，是为“以何为生”(kiṃjātikā)；“它们的起源是什么？”(ko pabhavo etesaṃ)，是为“以何为起源”(kiṃpabhavā)。又因为对此等（四食）而言，渴爱(taṇhā)诚如所述之义，既是因，也是集、生、起源，所以（世尊）说“以渴爱为因”(taṇhānidānā)等。于所有（类似）文句中，都应如是理解其义。 Ettha ca ime cattāro āhārā taṇhānidānāti paṭisandhiṃ ādiṃ katvā attabhāvasaṅkhātānaṃ āhārānaṃ purimataṇhānaṃ vasena nidānaṃ veditabbaṃ. Kathaṃ? Paṭisandhikkhaṇe tāva paripuṇṇāyatanānaṃ sattānaṃ sattasantativasena, sesānaṃ tato ūnaūnasantativasena uppannarūpabbhantaraṃ jātā ojā atthi, ayaṃ taṇhānidāno upādiṇṇakakabaḷīkārāhāro. Paṭisandhicittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhānidānā upādiṇṇaka-phassamanosañcetanā-viññāṇāhārāti evaṃ tāva purimataṇhānidānā paṭisandhikā āhārā. Yathā ca paṭisandhikā, evaṃ tato paraṃ paṭhamabhavaṅgacittakkhaṇādinibbattāpi veditabbā. 于此，就“此四食以渴爱为缘”而言，当知以结生为始，彼等名为自体之食的缘，乃依于前世之渴爱。如何？首先，于结生刹那，于诸根完备的有情，依七种相续；于其余有情，则依此而递减的相续，于已生起的色法之内，有已生起的食素，此即是以渴爱为缘的所执取段食。复次，与结生心相应的触、思，以及作为识的心本身，此等即是以渴爱为缘的所执取触食、意思食、识食。如是，首先当知结生时的诸食以前世之渴爱为缘。又如结生时之食，此后从初有分心刹那等所生起的诸食，亦当如是了知。 Yasmā pana bhagavā na kevalaṃ āhārānameva nidānaṃ jānāti, āhāranidānabhūtāya taṇhāyapi, taṇhāya nidānānaṃ vedanādīnampi nidānaṃ jānātiyeva, tasmā taṇhā cāyaṃ, bhikkhave, kiṃnidānātiādinā nayena vaṭṭaṃ dassetvā vivaṭṭaṃ dassesi. Imasmiñca pana ṭhāne bhagavā atītābhimukhaṃ desanaṃ katvā atītena vaṭṭaṃ dasseti. Kathaṃ? Āhāravasena hi ayaṃ attabhāvo gahito. 然而，世尊不仅了知诸食之缘，亦了知作为食缘之渴爱的缘，复了知作为渴爱之缘的受等诸法之缘。是故，世尊以“诸比丘，此渴爱以何为缘？”等方式，先开示轮回，后开示离系。复次，于此，世尊面向过去说法，以过去开示轮回。如何？即此自体是依食而执取的。 Taṇhāti imassattabhāvassa janakaṃ kammaṃ, vedanāphassasaḷāyatananāmarūpaviññāṇāni yasmiṃ attabhāve ṭhatvā kammaṃ āyūhitaṃ, taṃ dassetuṃ vuttāni, avijjāsaṅkhārā tassattabhāvassa janakaṃ kammaṃ. Iti dvīsu ṭhānesu attabhāvo, dvīsu tassa janakaṃ kammanti saṅkhepena kammañceva kammavipākañcāti, dvepi dhamme dassentena atītābhimukhaṃ desanaṃ katvā atītena vaṭṭaṃ dassitaṃ. 所谓“渴爱”，是指能产生此自体的业。说示受、触、六处、名色、识，是为了开示那个自体——于彼自体中，业得以造集。无明、行，则是能产生那个自体的业。如是，于两处说示自体，于两处说示能产生彼之业——简言之，即业与业报二法。世尊开示此二法时，是面向过去说法，以过去开示了轮回。 Tatrāyaṃ desanā anāgatassa adassitattā aparipuṇṇāti na daṭṭhabbā. Nayato pana paripuṇṇātveva daṭṭhabbā. Yathā hi cakkhumā puriso udakapiṭṭhe nipannaṃ suṃsumāraṃ disvā tassa parabhāgaṃ olokento gīvaṃ passeyya, orato piṭṭhiṃ, pariyosāne naṅguṭṭhamūlaṃ, heṭṭhā kucchiṃ olokento pana udakagataṃ agganaṅguṭṭhañceva cattāro ca hatthapāde na passeyya, so na ettāvatā ‘‘aparipuṇṇo suṃsumāro’’ti gaṇhāti, nayato pana paripuṇṇotveva gaṇhāti, evaṃsampadamidaṃ veditabbaṃ. 于此，此教说因未开示未来（轮回），不应被视为不圆满。实则，应依理视为圆满。譬如，有眼之人看见躺在水面的鳄鱼，观察其上部时，能看见颈部，往下能看见背部，末端能看见尾根；但观察其下方的腹部时，则看不见在水中的尾梢及四肢。他不会仅因此就认为“此鳄鱼不完整”，而是依理认为它实是完整的。当知此中圆满之理亦然。 Udakapiṭṭhe [Pg.28] nipannasuṃsumāro viya hi tebhūmakavaṭṭaṃ. Tīre ṭhito cakkhumā puriso viya yogāvacaro. Tena purisena udakapiṭṭhe suṃsumārassa diṭṭhakālo viya yoginā āhāravasena imassattabhāvassa diṭṭhakālo. Parato gīvāya diṭṭhakālo viya imassattabhāvassa janikāya taṇhāya diṭṭhakālo. Piṭṭhiyā diṭṭhakālo viya yasmiṃ attabhāve taṇhāsaṅkhātaṃ kammaṃ kataṃ, vedanādivasena tassa diṭṭhakālo. Naṅguṭṭhamūlassa diṭṭhakālo viya tassattabhāvassa janakānaṃ avijjāsaṅkhārānaṃ diṭṭhakālo. Heṭṭhā kucchiṃ olokentassa pana agganaṅguṭṭhañceva cattāro ca hatthapāde adisvāpi ‘‘aparipuṇṇo suṃsumāro’’ti agahetvā nayato paripuṇṇotveva gahaṇaṃ viya yattha yattha paccayavaṭṭaṃ pāḷiyaṃ na āgataṃ, tattha tattha ‘‘desanā aparipuṇṇā’’ti agahetvā nayato paripuṇṇātveva gahaṇaṃ veditabbaṃ. Tattha ca āhārataṇhānaṃ antare eko sandhi, taṇhāvedanānaṃ antare eko, viññāṇasaṅkhārānaṃ antare ekoti evaṃ tisandhicatusaṅkhepameva vaṭṭaṃ dassitanti. Paṭhamaṃ. 譬如，躺在水面的鳄鱼，好比三界之轮回。站在岸边的有眼之人，好比修行者（yogāvacaro）。如同那人看见水面鳄鱼之时，好比修行者以食为缘看见此自体之时。如同看见（鳄鱼的）颈部之时，好比看见此自体的生因——渴爱之时。如同看见背部之时，好比凭借受等而看见在某个自体中已造作的、被称为“渴爱”之业的时刻。如同看见尾根之时，好比看见产生彼自体的无明与诸行之时。又如，观察其下方腹部时，即便看不见尾梢及四肢，也不认为“此鳄鱼不完整”，而是依理执取其为完整；同样地，于圣典中缘起之轮未述及之处，也不应认为“教说不圆满”，当知应依理执取其为圆满。于此，食与渴爱之间有一连接，渴爱与受之间有一连接，识与诸行之间有一连接。如是，世尊开示了具有三连接与四摄略的轮回。第一经毕。 2. Moḷiyaphaggunasuttavaṇṇanā 2. 摩利耶颇求那经释义 12. Dutiye sambhavesīnaṃ vā anuggahāyāti imasmiṃyeva ṭhāne bhagavā desanaṃ niṭṭhāpesi. Kasmā? Diṭṭhigatikassa nisinnattā. Tassañhi parisati moḷiyaphagguno nāma bhikkhu diṭṭhigatiko nisinno. Atha satthā cintesi – ‘‘ayaṃ uṭṭhahitvā maṃ pañhaṃ pucchissati, athassāhaṃ vissajjessāmī’’ti pucchāya okāsadānatthaṃ desanaṃ niṭṭhāpesi. Moḷiyaphaggunoti moḷīti cūḷā vuccati. Yathāha – 12. 在第二经中，世尊就在“或为饶益求有者”此处结束了说法。为何？因为有持邪见者在座。当时，会众中有一位名叫摩利耶·颇求那(Moḷiyaphagguna)的比丘，他持有邪见而坐着。于是导师思惟：“此人将起身问我问题，届时我将回答他。”为了给予提问的机会，他结束了说法。关于‘摩利耶·颇求那’一词，‘摩利’(moḷi)被称为‘顶髻’。如是说—— ‘‘Chetvāna moḷiṃ varagandhavāsitaṃVehāyasaṃ ukkhipi sakyapuṅgavo; Ratanacaṅkoṭavarena vāsavo,Sahassanetto sirasā paṭiggahī’’ti. “释迦雄长斩断以妙香所薰之顶髻，抛向空中；千眼的帝释天主(Vāsava)以殊胜宝函，用头顶戴领受。” Sā tassa gihikāle mahantā ahosi. Tenassa ‘‘moḷiyaphagguno’’ti saṅkhā udapādi. Pabbajitampi naṃ teneva nāmena sañjānanti. Etadavocāti desanānusandhiṃ ghaṭento etaṃ ‘‘ko nu kho, bhante, viññāṇāhāraṃ [Pg.29] āhāretī’’ti vacanaṃ avoca. Tassattho – bhante, ko nāma so, yo etaṃ viññāṇāhāraṃ khādati vā bhuñjati vāti? 他在居家时，那个顶髻很大。因此，他得到了“摩利耶·颇求那”的称号。即使出家后，人们也仍以此名相认。所谓“他说了这话”，是指他为了衔接法义，说了“尊者，谁在食用识食呢？”这句话。其义应如是理解：“尊者，那食用或享用此识食者，究竟是谁？” Kasmā panāyaṃ itare tayo āhāre apucchitvā imameva pucchatīti? Jānāmīti laddhiyā. So hi mahante piṇḍe katvāva kabaḷīkārāhāraṃ bhuñjante passati, tenassa taṃ jānāmīti laddhi. Tittiravaṭṭakamorakukkuṭādayo pana mātusamphassena yāpente disvā ‘‘ete phassāhārena yāpentī’’ti tassa laddhi. Kacchapā pana attano utusamaye mahāsamuddato nikkhamitvā samuddatīre vālikantare aṇḍāni ṭhapetvā vālikāya paṭicchādetvā mahāsamuddameva otaranti. Tāni mātuanussaraṇavasena na pūtīni honti. Tāni manosañcetanāhārena yāpentīti tassa laddhi. Kiñcāpi therassa ayaṃ laddhi, na pana etāya laddhiyā imaṃ pañhaṃ pucchati. Diṭṭhigatiko hi ummattakasadiso. Yathā ummattako pacchiṃ gahetvā antaravīthiṃ otiṇṇo gomayampi pāsāṇampi gūthampi khajjakhaṇḍampi taṃ taṃ manāpampi amanāpampi gahetvā pacchiyaṃ pakkhipati. Evameva diṭṭhigatiko yuttampi ayuttampi pucchati. So ‘‘kasmā imaṃ pucchasī’’ti na niggahetabbo, pucchitapucchitaṭṭhāne pana gahaṇameva nisedhetabbaṃ. Teneva naṃ bhagavā ‘‘kasmā evaṃ pucchasī’’ti avatvā gahitagāhameva tassa mocetuṃ no kallo pañhotiādimāha. 然则，此人为何不问其他三食，而只问此识食？因为他有“我知”之见。他看见人们将大块食物做成团而食，便有“我知此食”之见。又看见鹧鸪、鹌鹑、孔雀、鸡等依靠母亲的接触而存活，便有“它们是依触食而存活”之见。又，海龟在产卵的季节从大海出来，在海边沙中产卵，用沙覆盖后，便返回大海。那些卵因忆念母龟而不腐坏，他便有“它们是依意思食而存活”之见。虽然长老有此见，但他并非基于此见而提问。实则，执见者如同狂人。犹如狂人提着篮子走进街巷，无论是牛粪、石头、粪便，还是食物碎块，可意或不可意的，都捡起来放进篮子里。同样地，执见者所问之事，亦有合理与不合理。对他不应诘难：“你为何问此？”，而只应在他提问的当下，破除其执取。因此，世尊没有说：“你为何这样问？”，而是为了让他舍离所执之见，而说：“此问不当”等语。 Tattha no kalloti ayutto. Āhāretīti ahaṃ na vadāmīti ahaṃ koci satto vā puggalo vā āhāretīti na vadāmi. Āhāretīti cāhaṃ vadeyyanti yadi ahaṃ āhāretīti vadeyyaṃ. Tatrassa kallo pañhoti tasmiṃ mayā evaṃ vutte ayaṃ pañho yutto bhaveyya. Kissa nu kho, bhante, viññāṇāhāroti, bhante, ayaṃ viññāṇāhāro katamassa dhammassa paccayoti attho. Tatra kallaṃ veyyākaraṇanti tasmiṃ evaṃ pucchite pañhe imaṃ veyyākaraṇaṃ yuttaṃ ‘‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo’’ti. Ettha ca viññāṇāhāroti paṭisandhicittaṃ. Āyatiṃ punabbhavābhinibbattīti teneva viññāṇena sahuppannanāmarūpaṃ. Tasmiṃ bhūte sati saḷāyatananti tasmiṃ punabbhavābhinibbattisaṅkhāte nāmarūpe jāte sati saḷāyatanaṃ hotīti attho. 在此，“不适合”(no kallo)意为“不恰当”(ayutto)。“我不说‘取食’”(Āhāretīti ahaṃ na vadāmi)意为：我不说有任何众生或个人(puggala)在取食。“如果我说‘取食’”(Āhāretīti cāhaṃ vadeyyaṃ)意为“要是我说‘取食’”。“那么他的问题就恰当了”(Tatrassa kallo pañho)意为“当我这样说时，这个问题就恰当了”。“尊者，识食是为什么？”(Kissa nu kho, bhante, viññāṇāhāro)意为：“尊者，此识食是哪一法的缘？”“于此，这是恰当的解释”(Tatra kallaṃ veyyākaraṇaṃ)意为：当问题这样被问时，这个解释是恰当的：“识食是未来再生的生起之缘。”于此，“识食”(viññāṇāhāro)即是结生识(paṭisandhicitta)。“未来再生的生起”(Āyatiṃ punabbhavābhinibbattī)即是与那个识俱生的名色。“彼有故，六处有”(Tasmiṃ bhūte sati saḷāyatanaṃ)意为：当那被称为“未来再生的生起”的名色生起时，六处(saḷāyatana)便生起。 Saḷāyatanapaccayā [Pg.30] phassoti idhāpi bhagavā uttari pañhassa okāsaṃ dento desanaṃ niṭṭhāpesi. Diṭṭhigatiko hi navapucchaṃ uppādetuṃ na sakkoti, niddiṭṭhaṃ niddiṭṭhaṃyeva pana gaṇhitvā pucchati, tenassa bhagavā okāsaṃ adāsi. Attho panassa sabbapadesu vuttanayeneva gahetabbo. ‘‘Ko nu kho, bhante, bhavatī’’ti kasmā na pucchati? Diṭṭhigatikassa hi satto nāma bhūto nibbattoyevāti laddhi, tasmā attano laddhiviruddhaṃ idanti na pucchati. Apica idappaccayā idaṃ idappaccayā idanti bahūsu ṭhānesu kathitattā saññattiṃ upagato, tenāpi na pucchati. Satthāpi ‘‘imassa bahuṃ pucchantassāpi titti natthi, tucchapucchameva pucchatī’’ti ito paṭṭhāya desanaṃ ekābaddhaṃ katvā desesi. Channaṃ tvevāti yato paṭṭhāya desanāruḷhaṃ, tameva gahetvā desanaṃ vivaṭṭento evamāha. Imasmiṃ pana sutte viññāṇanāmarūpānaṃ antare eko sandhi, vedanātaṇhānaṃ antare eko, bhavajātīnaṃ antare ekoti. Dutiyaṃ. “六处缘触”，于此，世尊亦为给予（提出）更深问题的机会，而停止了教说。因为有邪见者不能提出新问题，只会执取已解说之处来提问，因此世尊给予他机会。其义理在各处都应依已说之理趣来理解。“尊者，是谁在‘有’？”他为何不如此问？因为有邪见者执持“有情是真实存在、已生成的”之见，所以他不问与自己之见相违的这个问题。再者，由于“此缘此”已在多处说过，他已领会此理，因此也不问。导师也认为：“此人纵使多问亦无满足，只是问些空洞的问题罢了。”于是从此开始，将教说一气呵成地开示。至于“于六（处）”等句，乃是由于教说由此（六处）而起，世尊便执取它来开展教说，故如是说。于此经中，识与名色之间有一连接，受与爱之间有一连接，有与生之间有一连接。第二。 3. Samaṇabrāhmaṇasuttavaṇṇanā 3. 沙门婆罗门经释义 13. Tatiye samaṇā vā brāhmaṇā vāti saccāni paṭivijjhituṃ asamatthā bāhirakasamaṇabrāhmaṇā. Jarāmaraṇaṃ nappajānantītiādīsu jarāmaraṇaṃ na jānanti dukkhasaccavasena, jarāmaraṇasamudayaṃ na jānanti saha taṇhāya jāti jarāmaraṇassa samudayoti samudayasaccavasena, jarāmaraṇanirodhaṃ na jānanti nirodhasaccavasena, paṭipadaṃ na jānanti maggasaccavasena. Jātiṃ na jānanti dukkhasaccavasena, jātisamudayaṃ na jānanti saha taṇhāya bhavo jātisamudayoti samudayasaccavasena. Evaṃ saha taṇhāya samudayaṃ yojetvā sabbapadesu catusaccavasena attho veditabbo. Sāmaññatthaṃ vā brahmaññatthaṃ vāti ettha ariyamaggo sāmaññañceva brahmaññañca. Ubhayatthāpi pana attho nāma ariyaphalaṃ veditabbaṃ. Iti bhagavā imasmiṃ sutte ekādasasu ṭhānesu cattāri saccāni kathesīti. Tatiyaṃ. 13. 于第三经中，“沙门或婆罗门”者，谓无力彻见诸谛的外道沙门、婆罗门。于“不知老死”等句中，（彼等）以苦谛的方式不了知老死；以集谛的方式不了知“与渴爱俱行的‘生’是老死之集”；以灭谛的方式不了知老死灭；以道谛的方式不了知（导向老死灭的）行道。以苦谛的方式不了知生；以集谛的方式不了知“与渴爱俱行的‘有’是生之集”。如是，在所有文句中，应将“集”与渴爱结合，并以四谛的方式了知其义。于“沙门之义或婆罗门之义”一句，圣道即是沙门性，亦是婆罗门性。然而，于此二者，其“义”当知为圣果。如是，世尊于此经十一处宣说了四谛。第三经毕。 4. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā 4. 第二沙门婆罗门经释义 14. Catutthe [Pg.31] ime dhamme katame dhammeti ettakaṃ papañcaṃ katvā kathitaṃ, desanaṃ paṭivijjhituṃ samatthānaṃ puggalānaṃ ajjhāsayena ime dhamme nappajānantītiādi vuttaṃ. Sesaṃ purimasadisameva. Catutthaṃ. 14. 于第四经中，（世尊）在详尽阐述了“此等是何法？”等如此之多的法义后，又随顺有能力彻见此教导的个人之意乐，而宣说了“不了知此等法”等（简略之语）。其余部分与前经相同。第四经毕。 5. Kaccānagottasuttavaṇṇanā 5. 迦旃延氏经释义 15. Pañcame sammādiṭṭhi sammādiṭṭhīti yaṃ paṇḍitā devamanussā tesu tesu ṭhānesu sammādassanaṃ vadanti, sabbampi taṃ dvīhi padehi saṅkhipitvā pucchati. Dvayanissitoti dve koṭṭhāse nissito. Yebhuyyenāti iminā ṭhapetvā ariyapuggale sesamahājanaṃ dasseti. Atthitanti sassataṃ. Natthitanti ucchedaṃ. Lokasamudayanti loko nāma saṅkhāraloko, tassa nibbatti. Sammappaññāya passatoti sammāpaññā nāma savipassanā maggapaññā, tāya passantassāti attho. Yā loke natthitāti saṅkhāraloke nibbattesu dhammesu paññāyantesveva yā natthīti ucchedadiṭṭhi uppajjeyya, sā na hotīti attho. Lokanirodhanti saṅkhārānaṃ bhaṅgaṃ. Yā loke atthitāti saṅkhāraloke bhijjamānesu dhammesu paññāyantesveva yā atthīti sassatadiṭṭhi uppajjeyya, sā na hotīti attho. 15. 第五经中，关于“正见，正见”：智者、天人于种种处所说的正见，（迦旃延）将这一切概括为两语而问。“依于二”是依于二分。“通常”：以此（词），（世尊）将圣者置于一旁，而开示其余大众。“有”即是常见，“无”即是断见。“世间集”：所谓“世间”即行世间，（集）即是它的生起。“以正慧见”：所谓正慧，即是与观（vipassanā）相应的道慧，义为以它而见。“于世间无”：于行世间中，对于已生起且（看似）相续显现的诸法，可能会生起的“无”这一断见，它是不存在的，此是其义。“世间灭”即诸行的坏灭。“于世间有”：于行世间中，对于正在坏灭且显现的诸法，可能会生起的“有”这一常见，它是不存在的，此是其义。 Apica lokasamudayanti anulomapaccayākāraṃ. Lokanirodhanti paṭilomapaccayākāraṃ. Lokanissaye passantassāpi hi paccayānaṃ anucchedena paccayuppannassa anucchedaṃ passato yā natthīti ucchedadiṭṭhi uppajjeyya, sā na hoti. Paccayanirodhaṃ passantassāpi paccayanirodhena paccayuppannanirodhaṃ passato yā atthīti sassatadiṭṭhi uppajjeyya, sā na hotīti ayampettha attho. 再者，“世间集”即是顺缘起法，“世间灭”即是逆缘起法。诚然，即使是见世间之所依（即顺缘起法）者，因见诸缘不间断而有缘生法不间断，可能会生起的“无”这一断见，它是不存在的。即使是见缘灭（即逆缘起法）者，因见缘灭而有缘生法之灭，可能会生起的“有”这一常见，它也是不存在的。于此，这亦是其义。 Upayupādānābhinivesavinibandhoti upayehi ca upādānehi ca abhinivesehi ca vinibandho. Tattha upayāti dve upayā taṇhupayo ca diṭṭhupayo ca. Upādānādīsupi eseva nayo. Taṇhādiṭṭhiyo hi yasmā ahaṃ mamantiādīhi ākārehi tebhūmakadhamme upenti upagacchanti, tasmā upayāti [Pg.32] vuccanti. Yasmā pana te dhamme upādiyanti ceva abhinivisanti ca, tasmā upādānāti ca abhinivesāti ca vuccanti. Tāhi cāyaṃ loko vinibandho. Tenāha ‘‘upayupādānābhinivesavinibandho’’ti. “趋近、执取、执住之系缚”，是指由趋近、执取及执住而有之系缚。其中，“趋近”(upaya)有两种：爱之趋近与见之趋近。于执取(upādāna)等亦复如是。因为爱与见以“我”、“我所”等行相趋近、到达三界诸法，是故被称为“趋近”。又因为它们执取且执住于彼等诸法，是故亦被称为“执取”与“执住”。此世间即因此而被系缚。是故说：“趋近、执取、执住之系缚”。 Tañcāyanti tañca upayupādānaṃ ayaṃ ariyasāvako. Cetaso adhiṭṭhānanti cittassa patiṭṭhānabhūtaṃ. Abhinivesānusayanti abhinivesabhūtañca anusayabhūtañca. Taṇhādiṭṭhīsu hi akusalacittaṃ patiṭṭhāti, tā ca tasmiṃ abhinivisanti ceva anusenti ca, tasmā tadubhayaṃ cetaso adhiṭṭhānaṃ abhinivesānusayanti ca āha. Na upetīti na upagacchati. Na upādiyatīti na gaṇhāti. Nādhiṭṭhātīti na adhiṭṭhāti, kinti? Attā meti. Dukkhamevāti pañcupādānakkhandhamattameva. Na kaṅkhatīti ‘‘dukkhameva uppajjati, dukkhaṃ nirujjhati, na añño ettha satto nāma atthī’’ti kaṅkhaṃ na karoti. Na vicikicchatīti na vicikicchaṃ uppādeti. “于彼，此……”(Tañcāyaṃ)，是指这位圣弟子[不趋近]那作为趋近与执取的爱与见。“心之住处”(Cetaso adhiṭṭhānaṃ)，即作为心之安立处。“执住与随眠”(Abhinivesānusayaṃ)，即既是执住，又是随眠。因为不善心安立于爱与见中，而彼等（爱与见）又于彼（不善心）中执住与潜伏，是故说此二者为“心之住处”与“执住与随眠”。“不趋近”(Na upeti)，即不（以“此是我所”等爱、见而）趋近。“不执取”(Na upādiyati)，即不（以爱、见而）执取。“不执持”(Nādhiṭṭhāti)，即不坚执“有我之自我”。“唯是苦”(Dukkhameva)，即仅是五取蕴。“不疑惑”(Na kaṅkhati)，即不作如是疑惑：‘唯苦生，苦灭，于此，此外无有名为“有情”者。’“不犹豫”(Na vicikicchati)，即不生起犹豫。 Aparappaccayāti na parappaccayena, aññassa apattiyāyetvā attapaccakkhañāṇamevassa ettha hotīti. Ettāvatā kho, kaccāna, sammādiṭṭhi hotīti evaṃ sattasaññāya pahīnattā ettakena sammādassanaṃ nāma hotīti missakasammādiṭṭhiṃ āha. Ayameko antoti esa eko nikūṭanto lāmakanto paṭhamakaṃ sassataṃ. Ayaṃ dutiyoti esa dutiyo sabbaṃ natthīti uppajjanakadiṭṭhisaṅkhāto nikūṭanto lāmakanto dutiyako ucchedoti attho. Sesamettha uttānamevāti. Pañcamaṃ. “不依他缘”(Aparappaccayā)，即非由信他为缘，不依赖他人，于此（五取蕴之）苦中，彼唯有亲证之智生起。“迦旃延(Kaccāna)，至此已是正见”，是说如是因舍弃有情想，仅此量即名正见，此乃宣说混合（世间与出世间）之正见。“此为一端”(Ayameko anto)，即此是第一种卑劣之极端，最初之常见。“此为第二端”(Ayaṃ dutiyo)，其义为：此是被称为“一切皆无”之见解的第二种卑劣之极端，即断灭见。于此，其余皆已显明。第五经终。 6. Dhammakathikasuttavaṇṇanā 6. 说法者经释义 16. Chaṭṭhe nibbidāyāti nibbindanatthāya. Virāgāyāti virajjanatthāya. Nirodhāyāti nirujjhanatthāya. Paṭipanno hotīti ettha sīlato paṭṭhāya yāva arahattamaggā paṭipannoti veditabbo. Dhammānudhammappaṭipannoti lokuttarassa nibbānadhammassa anudhammabhūtaṃ paṭipadaṃ paṭipanno. Anudhammabhūtanti anurūpasabhāvabhūtaṃ. Nibbidā virāgā nirodhāti nibbidāya ceva virāgena ca nirodhena ca. Anupādā vimuttoti catūhi upādānehi kiñci dhammaṃ anupādiyitvā vimutto. Diṭṭhadhammanibbānappattoti diṭṭheva dhamme nibbānappatto. Alaṃ vacanāyāti, evaṃ vattabbataṃ arahati, yutto anucchavikoti attho[Pg.33]. Evamettha ekena nayena dhammakathikassa pucchā kathitā, dvīhi taṃ visesetvā sekkhāsekkhabhūmiyo niddiṭṭhāti. Chaṭṭhaṃ. 16. 在第六经中，“为厌离”是为生起厌离故。“为离欲”是为离染故。“为灭尽”是为止息故。“已行道者”，于此，当知是从持戒开始，直到阿罗汉道的行道者。“法随法行者”是行于随顺出世间涅槃法之道。“随顺法”是相应的自性。“厌离、离欲、灭尽”即是通过厌离、离欲与灭尽。“无取而解脱”是不以四取执取任何法而解脱。“得现法涅槃”是在现法中得涅槃。“堪称”义为：堪可如是说，是适当的、相称的。如是，于此，以一种理趣宣说了说法者的提问，又以两种理趣分别阐明了有学与无学的境地。第六竟。 7. Acelakassapasuttavaṇṇanā 7. 裸体迦叶经释义 17. Sattame acelo kassapoti liṅgena acelo niccelo, nāmena kassapo. Dūratovāti mahatā bhikkhusaṅghena parivutaṃ āgacchantaṃ dūrato eva addasa. Kiñcideva desanti kiñcideva kāraṇaṃ. Okāsanti pañhabyākaraṇassa khaṇaṃ kālaṃ. Antaragharanti ‘‘na pallatthikāya antaraghare nisīdissāmī’’ti ettha antonivesanaṃ antaragharaṃ. ‘‘Okkhittacakkhu antaraghare gamissāmī’’ti ettha indakhīlato paṭṭhāya antogāmo. Idhāpi ayameva adhippeto. Yadākaṅkhasīti yaṃ icchasi. 17. 在第七经中，“裸体迦叶”(Acelakassapa)是依其相为裸体者，依其名为迦叶。“从远处看见”是说从远处就看见他被一大群比丘围绕而来。“某个要点”是指某个缘由。“时机”是指回答问题的时刻。“村内”，在‘我将不在房内结跏趺坐’一句中，“房内”指住宅内部；在‘我将垂眼进入村内’一句中，则指从门槛开始的村庄内部。于此，也是取后一个意思。“当你希望时”即是你想要时。 Kasmā pana bhagavā kathetukāmo yāvatatiyaṃ paṭikkhipīti? Gāravajananatthaṃ. Diṭṭhigatikā hi khippaṃ kathiyamāne gāravaṃ na karonti, ‘‘samaṇaṃ gotamaṃ upasaṅkamitumpi pucchitumpi sukaraṃ, pucchitamatteyeva kathetī’’ti vacanampi na saddahanti. Dve tayo vāre paṭikkhitte pana gāravaṃ karonti, ‘‘samaṇaṃ gotamaṃ upasaṅkamitumpi pañhaṃ pucchitumpi dukkara’’nti yāvatatiyaṃ yācite kathiyamānaṃ sussūsanti saddahanti. Iti bhagavā ‘‘ayaṃ sussūsissati saddahissatī’’ti yāvatatiyaṃ yācāpetvā kathesi. Apica yathā bhisakko telaṃ vā phāṇitaṃ vā pacanto mudupākakharapākānaṃ pākakālaṃ āgamayamāno pākakālaṃ anatikkamitvāva otāreti. Evaṃ bhagavā sattānaṃ ñāṇaparipākaṃ āgamayamāno ‘‘ettakena kālena imassa ñāṇaṃ paripākaṃ gamissatī’’ti ñatvāva yāvatatiyaṃ yācāpesi. 然则，世尊为何欲说却三番拒绝呢？是为了令其生起恭敬心。有邪见者，若迅速为其说法，则不生恭敬，心想：“亲近、请问沙门乔达摩甚为容易，一问便说”，亦不信其言。若被拒绝两三次，则生恭敬，心想：“亲近、请问沙门乔达摩问题甚为困难”，对于请求至第三次才说的话，他们会专注听闻并相信。因此，世尊了知“此人将会专注听闻并相信”，才令其请求三次后而说。再者，犹如善巧的医生熬炼油或糖蜜，等待其达到软硬适中的火候，在时机未过时便取下。世尊亦复如是，等待众生的智慧成熟，了知“经过这段时间，此人的智慧将会成熟”，才令其请求三次。 Mā hevaṃ, kassapāti, kassapa, mā evaṃ bhaṇi. Sayaṃkataṃ dukkhanti hi vattuṃ na vaṭṭati, attā nāma koci dukkhassa kārako natthīti dīpeti. Paratopi eseva nayo. Adhiccasamuppannanti akāraṇena yadicchāya uppannaṃ. Iti puṭṭho samānoti kasmā evamāha? Evaṃ kirassa ahosi – ‘‘ayaṃ ‘sayaṃkataṃ dukkha’ntiādinā puṭṭho ‘mā heva’nti vadati, ‘natthī’ti puṭṭho ‘atthī’ti vadati. ‘Bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti puṭṭho ‘jānāmi khvāha’nti vadati. Kiñci nu kho mayā virajjhitvā pucchito’’ti mūlato [Pg.34] paṭṭhāya attano pucchameva sodhento evamāha. Ācikkhatu ca me, bhante, bhagavāti idha satthari sañjātagāravo ‘‘bhava’’nti avatvā ‘‘bhagavā’’ti vadati. “迦叶，勿作是说”，即是：迦叶，你不要这样说。说“苦是自作”是不恰当的，（世尊以此）开示：并没有一个名为“我”的造苦者。对于“他作”等（观点），道理也是一样。“无因生”是指无原因而随意产生。（迦叶）为何要这样说呢？原来他有这样的想法：“这位乔达摩，被问到‘苦是自作’等时，他说‘勿作是说’；被问到‘没有吗’时，他说‘有’；被问到‘乔达摩尊者不知不见苦’时，他说‘我实知之’。难道是我提问时有什么错谬吗？”于是他为了从头开始澄清自己的提问，才这样说。在“尊者，世尊，请为我开示”一句中，此处因为对导师生起了恭敬，所以不说“尊者”（bhavaṃ）而说“世尊”（bhagavā）。 So karotītiādi, ‘‘sayaṃkataṃ dukkha’’nti laddhiyā paṭisedhanatthaṃ vuttaṃ. Ettha ca satoti idaṃ bhummatthe sāmivacanaṃ, tasmā evamattho daṭṭhabbo – so karoti so paṭisaṃvedayatīti kho, kassapa, ādimhiyeva evaṃ sati pacchā sayaṃkataṃ dukkhanti ayaṃ laddhi hoti. Ettha ca dukkhanti vaṭṭadukkhaṃ adhippetaṃ. Iti vadanti etassa purimena ādisaddena anantarena ca sassatasaddena sambandho hoti. ‘‘Dīpeti gaṇhātī’’ti ayaṃ panettha pāṭhaseso. Idañhi vuttaṃ hoti – iti evaṃ vadanto āditova sassataṃ dīpeti, sassataṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, kārakañca vedakañca ekameva gaṇhantaṃ etaṃ sassataṃ upagacchatīti attho. “彼造作”等说，是为否定“苦是自作”之见而说。于此，“sato”一词是处所格义的属格，因此其义应如是理解：迦叶，若一开始便有“彼造作，彼感受”，其后就会产生“苦是自作”的见解。于此，“苦”意指轮回之苦。“如是说”（iti vadaṃ）与前面的“等”（ādi）字以及紧接其后的“常”（sassata）字相关联。“阐明、执取”（dīpeti gaṇhāti）是此处的经文补遗。此即是说：如是说者，从一开始就阐明常见，执取常见。何以故？因为他的此种见解导向常见，由于执取造作者与感受者为同一，而趋向于常见。 Añño karotītiādi pana ‘‘paraṃkataṃ dukkha’’nti laddhiyā paṭisedhanatthaṃ vuttaṃ. ‘‘Ādito sato’’ti idaṃ pana idhāpi āharitabbaṃ. Ayañhettha attho – añño karoti añño paṭisaṃvediyatīti kho pana, kassapa, ādimhiyeva evaṃ sati, pacchā ‘‘kārako idheva ucchijjati, tena kataṃ añño paṭisaṃvediyatī’’ti evaṃ uppannāya ucchedadiṭṭhiyā saddhiṃ sampayuttāya vedanāya abhitunnassa viddhassa sato ‘‘paraṃkataṃ dukkha’’nti ayaṃ laddhi hotīti. Iti vadantiādi vuttanayeneva yojetabbaṃ. Tatrāyaṃ yojanā – evañca vadanto āditova ucchedaṃ dīpeti, ucchedaṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ ucchedaṃ upagacchatīti attho. “另一人造作”等说，是为了否定“苦是他人所作”的见解而说。“从初即有”（ādito sato）之说，于此亦应引入。此中义理如下：迦叶，若一开始便有“另一人造作，另一人感受”，其后，当一个人为“造作者即于此世断灭，其所作业由另一人感受”——如此生起的断灭见，以及与此相应的感受所刺痛、折磨时，便会产生“苦是他人所作”的见解。“如是说”等，应依前述之理连结。此中连结如下：如是说者，从一开始就阐明断灭见，执取断灭见。何以故？因为他的此种见解导向此[断灭见]，趋向于断灭见。 Ete teti ye sassatucchedasaṅkhāte ubho ante (anupagamma tathāgato dhammaṃ deseti, ete te, kassapa, ubho ante) anupagamma pahāya anallīyitvā majjhena tathāgato dhammaṃ deseti, majjhimāya paṭipadāya ṭhito desetīti attho. Kataraṃ dhammanti ce? Yadidaṃ avijjāpaccayā saṅkhārāti. Ettha hi kāraṇato phalaṃ, kāraṇanirodhena cassa nirodho dīpito, na koci kārako vā vedako vā [Pg.35] niddiṭṭho. Ettāvatā sesapañhā paṭisedhitā honti. Ubho ante anupagammāti iminā hi tatiyapañho paṭikkhitto. Avijjāpaccayā saṅkhārāti iminā adhiccasamuppannatā ceva ajānanañca paṭikkhittanti veditabbaṃ. 迦叶，此二者，即名为“常”与“断”的二边。如来不趋近、舍离、不执取此二边，而依于中道说法，即住于中道而说法之义。若问：“宣说何法？”即“此无明缘行”等。于此教法中，实由因而开示果，并由因之灭而开示彼果之灭，并未指明有任何作者或受者。仅凭于此，其余诸问即被遮止。实因此句“不趋近二边”，第三问即被驳斥。应知，因此句“无明缘行”，“无因生”及“无知”亦被驳斥。 Labheyyanti idaṃ so bhagavato santike bhikkhubhāvaṃ patthayamāno āha. Atha bhagavā yonena khandhake titthiyaparivāso (mahāva. 86) paññatto, yaṃ aññatitthiyapubbo sāmaṇerabhūmiyaṃ ṭhito ‘‘ahaṃ, bhante, itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhāmi upasampadaṃ. Svāhaṃ, bhante, saṅghaṃ cattāro māse parivāsaṃ yācāmī’’tiādinā nayena samādiyitvā parivasati, taṃ sandhāya yo kho, kassapa, aññatitthiyapubbotiādimāha. Tattha pabbajjanti vacanasiliṭṭhatāvasena vuttaṃ. Aparivasitvāyeva hi pabbajjaṃ labhati. Upasampadatthikena pana nātikālena gāmappavesanādīni aṭṭha vattāni pūrentena parivasitabbaṃ. Āraddhacittāti aṭṭhavattapūraṇena tuṭṭhacittā. Ayamettha saṅkhepo, vitthārato panesa titthiyaparivāso samantapāsādikāya vinayaṭṭhakathāya pabbajjakkhandhakavaṇṇanāyaṃ (mahāva. aṭṭha. 86) vuttanayeneva veditabbo. “我能否得（出家）？”——此言是（迦叶）于世尊座下，希求比丘身份时所说。其后，世尊因此而在犍度中制定了外道别住法。所谓曾为外道者，立于沙弥位，以‘尊者，我名某某，曾为外道，欲于此法律中受具足戒。尊者，我今向僧伽乞求四月别住’等方式，受持而行别住。针对此事，世尊说了‘迦叶，若曾为外道者……’等语。文中‘出家’一词，是为言辞流畅而说，因为不行别住亦可得（沙弥）出家。然而，欲求受具足戒者，须行别住，圆满入村等八种义务。‘心喜’是指（僧众）因其圆满八种义务而心满意足。此为简说，详尽而言，此‘外道别住’，当依律义注《普端严》(Samantapāsādikā)之《出家犍度释义》(Pabbajjakkhandhakavaṇṇanā)中所说之理而知。 Apica mayāti ayamettha pāṭho, aññattha pana ‘‘apica metthā’’ti. Puggalavemattatā viditāti puggalanānattaṃ viditaṃ. ‘‘Ayaṃ puggalo parivāsāraho, ayaṃ na parivāsāraho’’ti idaṃ mayhaṃ pākaṭanti dasseti. Tato kassapo cintesi – ‘‘aho acchariyaṃ buddhasāsanaṃ, yattha evaṃ ghaṃsitvā koṭṭetvā yuttameva gaṇhanti, ayuttaṃ chaḍḍentī’’ti. Tato suṭṭhutaraṃ pabbajjāya sañjātussāho sace, bhantetiādimāha. Atha bhagavā tassa tibbacchandataṃ viditvā ‘‘na kassapo parivāsaṃ arahatī’’ti aññataraṃ bhikkhuṃ āmantesi – ‘‘gaccha, bhikkhu, kassapaṃ nahāpetvā pabbājetvā ānehī’’ti. So tathā katvā taṃ pabbājetvā bhagavato santikaṃ agamāsi. Bhagavā gaṇe nisīditvā upasampādesi. Tena vuttaṃ alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadanti. Acirūpasampannotiādi sesaṃ brāhmaṇasaṃyutte (saṃ. ni. 1.187) vuttamevāti. Sattamaṃ. 此外，此处的读法是“apica mayā”ti，而在其他地方则是“apica mettha”ti。‘了知个人(puggala)之差别相’是指了知个人的种种不同。这表明“此人应受别住(parivāsa)，此人不应受别住”，此事对我而言是清楚的。于是迦叶思惟：“啊，佛陀的教法真是不可思议，于此教法中，如此仔细推敲、锤炼抉择，只接受合适的，而舍弃不合适的。”由此他生起更加强烈的出家意愿，说了“尊者，若……”等语。这时，世尊知道他强烈的意愿，（心想）“迦叶不应受别住”，于是对一位比丘说：“比丘，你去让迦叶沐浴，为他出家，然后带他来。”那位比丘照办，为他出家后，将他带到世尊面前。世尊在僧团中就座，为他授具足戒(upasampadā)。因此经中说：“裸形者迦叶在世尊处得到出家，得到具足戒。”“受具足戒不久”等其余部分，已在《婆罗门相应》(Brāhmaṇasaṃyutta, SN 1.187)中说过了。第七。 8. Timbarukasuttavaṇṇanā 8. 丁巴鲁经释义 18. Aṭṭhame [Pg.36] sā vedanātiādi ‘‘sayaṃkataṃ sukhadukkha’’nti laddhiyā nisedhanatthaṃ vuttaṃ. Etthāpi satoti bhummattheyeva sāmivacanaṃ. Tatrāyaṃ atthadīpanā – ‘‘sā vedanā, so vediyatī’’ti kho, timbaruka, ādimhiyeva evaṃ sati ‘‘sayaṃkataṃ sukhadukkha’’nti ayaṃ laddhi hoti. Evañhi sati vedanāya eva vedanā katā hoti. Evañca vadanto imissā vedanāya pubbepi atthitaṃ anujānāti, sassataṃ dīpeti sassataṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ sassataṃ upagacchatīti attho. Purimañhi atthaṃ sandhāyevetaṃ bhagavatā vuttaṃ bhavissati, tasmā aṭṭhakathāyaṃ taṃ yojetvāvassa attho dīpito. Evampāhaṃ na vadāmīti ahaṃ ‘‘sā vedanā, so vediyatī’’ti evampi na vadāmi. ‘‘Sayaṃkataṃ sukhadukkha’’nti evampi na vadāmīti attho. 18. 于第八经，“彼即是受”等语，是为否定“苦乐是自作”之邪见而说。于此，“sato”一词虽是属格，但作处格义。于此，其义理阐明如下：“丁巴鲁，若于最初即认为‘彼即是受，彼即是感受者’，则会产生‘苦乐是自作’此一邪见。”诚然，若如是，则成为受由受所作。作如是说者，即是承认此受先前亦存在，此乃阐明常见、执取常见。何以故？因其此见趋向于彼，即趋向于彼常见之故。此乃世尊参照前经之义而说，是故，于义注中，结合彼义而阐明此经之义。“我亦不作是说”，其义为：我既不作“彼即是受，彼即是感受者”之说，亦不作“苦乐是自作”之说。 Aññā vedanātiādi ‘‘paraṃkataṃ sukhadukkha’’nti laddhiyā paṭisedhanatthaṃ vuttaṃ. Idhāpi ayaṃ atthayojanā –‘‘aññā vedanā añño vediyatī’’ti kho, timbaruka, ādimhiyeva evaṃ sati pacchā yā purimapakkhe kārakavedanā, sā ucchinnā. Tāya pana kataṃ añño vediyatīti evaṃ uppannāya ucchedadiṭṭhiyā saddhiṃ sampayuttāya vedanāya abhitunnassa sato ‘‘paraṃkataṃ sukhadukkha’’nti ayaṃ laddhi hoti. Evañca vadanto kārako ucchinno, aññena paṭisandhi gahitāti ucchedaṃ dīpeti, ucchedaṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ ucchedaṃ upagacchatīti attho. Idhāpi hi imāni padāni aṭṭhakathāyaṃ āharitvā yojitāneva. Imasmiṃ sutte vedanāsukhadukkhaṃ kathitaṃ. Tañca kho vipākasukhadukkhameva vaṭṭatīti vuttaṃ. Aṭṭhamaṃ. “受是异，感受者亦异”等语，是为否定“苦乐是他作”之邪见而说。于此，其义理结合如下：“丁巴鲁，若于最初即认为‘受是异，感受者亦异’，则其后，先前作为作者的受即已断灭。”然而，由彼所作，却为另一者所感受。如是，为与此已生起的断见相应之受所刺迫者，则会产生“苦乐是他作”此一邪见。作如是说者，即是阐明、执取断见，谓作者已断，由另一者结生。何以故？因其此见趋向于彼，即趋向于彼断见之故。于此，此等文句亦是从义注中引来而结合的。于此经中，所说者为受之苦乐。而此，亦仅适用于异熟的苦乐，如是说。第八经终。 9. Bālapaṇḍitasuttavaṇṇanā 9. 愚人智者经释义 19. Navame avijjānīvaraṇassāti avijjāya nivāritassa. Evamayaṃ kāyo samudāgatoti evaṃ avijjāya nivāritattā taṇhāya ca sampayuttattāyeva ayaṃ kāyo nibbatto. Ayañceva kāyoti ayañcassa attano saviññāṇako kāyo. Bahiddhā ca nāmarūpanti bahiddhā ca paresaṃ saviññāṇako kāyo. Attano ca parassa ca pañcahi [Pg.37] khandhehi chahi āyatanehi cāpi ayaṃ attho dīpetabbova. Itthetaṃ dvayanti evametaṃ dvayaṃ. Dvayaṃ paṭicca phassoti aññattha cakkhurūpādīni dvayāni paṭicca cakkhusamphassādayo vuttā, idha pana ajjhattikabāhirāni āyatanāni. Mahādvayaṃ nāma kiretaṃ. Saḷevāyatanānīti saḷeva phassāyatanāni phassakāraṇāni. Yehi phuṭṭhoti yehi kāraṇabhūtehi āyatanehi uppannena phassena phuṭṭho. Aññatarenāti ettha paripuṇṇavasena aññataratā veditabbā. Tatrāti tasmiṃ bālapaṇḍitānaṃ kāyanibbattanādimhi. Ko adhippayāsoti ko adhikapayogo. 19. 第九经中，“为无明所障”是指被无明所遮止。“如是此身生起”是说：如此，由于为无明所遮止，且与渴爱相应，此身才得以产生。“即此身”是指其自己的有识之身。“外之名色”是指他人的有识之身。此义亦当以自己和他人的五蕴、六处来说明。“如是此为二”即是如此的二法。“缘二法生触”：在其他地方，（世尊）说缘眼与色等二法而有眼触等，但在此处，则是指内外诸处。这确实名为“大二法”。“六处”即是六触处，是触的因缘。“为彼所触”是说：被由彼等作为因缘的诸处所生起的触所触及。“随一”：于此，当知是依（根门）圆满与不圆满而说为“随一”。“于彼”是指于彼愚者与智者之身生起等事。“有何特殊努力”是问：有何更超胜的功用？ Bhagavaṃmūlakāti bhagavā mūlaṃ etesanti bhagavaṃmūlakā. Idaṃ vuttaṃ hoti – ime, bhante, amhākaṃ dhammā pubbe kassapasammāsambuddhena uppāditā, tasmiṃ parinibbute ekaṃ buddhantaraṃ añño samaṇo vā brāhmaṇo vā ime dhamme uppādetuṃ samattho nāma nāhosi, bhagavatā pana no ime dhammā uppāditā. Bhagavantañhi nissāya mayaṃ ime dhamme ājānāma paṭivijjhāmāti evaṃ bhagavaṃmūlakā no, bhante, dhammāti. Bhagavaṃnettikāti bhagavā hi dhammānaṃ netā vinetā anunetā, yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gahetvā dassetāti dhammā bhagavaṃnettikā nāma honti. Bhagavaṃpaṭisaraṇāti catubhūmakadhammā sabbaññutaññāṇassa āpāthaṃ āgacchamānā bhagavati paṭisaranti nāmāti bhagavaṃpaṭisaraṇā. Paṭisarantīti samosaranti. Apica mahābodhimaṇḍe nisinnassa bhagavato paṭivedhavasena phasso āgacchati ‘‘ahaṃ bhagavā kinnāmo’’ti? Tvaṃ phusanaṭṭhena phasso nāma. Vedanā, saññā, saṅkhārā, viññāṇaṃ āgacchati ‘‘ahaṃ bhagavā kinnāma’’nti, tvaṃ vijānanaṭṭhena viññāṇaṃ nāmāti evaṃ catubhūmakadhammānaṃ yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gaṇhanto bhagavā dhamme paṭisaratīti bhagavaṃpaṭisaraṇā. Bhagavantaṃyeva paṭibhātūti bhagavatova etassa bhāsitassa attho upaṭṭhātu, tumheyeva no kathetvā dethāti attho. “以世尊为根本”(Bhagavaṃmūlakā)，即世尊为彼等诸法之根本。此言意谓：“尊者，我等此诸法，往昔由迦叶(Kassapa)正等觉者所生起。彼般涅槃后，于一佛中间，无有其他沙门或婆罗门能生起此等诸法。然我等此诸法，乃由世尊所生起。正因我等依止世尊，才得以了知、通达此等诸法。如是，尊者，我等诸法以世尊为根本。”“以世尊为引导”(Bhagavaṃnettikā)，即世尊实为诸法之引导者、调伏者、善导者，依其自性，逐一取其名而开示，是故诸法名为“以世尊为引导”。“以世尊为依处”(Bhagavaṃpaṭisaraṇā)，即四地诸法进入一切智智之境时，皆汇归于世尊，故名“以世尊为依处”。“汇归”即汇集。再者，当世尊坐于大菩提座时，由通达故，“触”前来问道：“世尊，我名为何？”（世尊答：）“汝因有触对之义，故名为‘触’。”“受”、“想”、“行”、“识”前来问道：“世尊，我名为何？”（世尊答：）“汝因有识知之义，故名为‘识’。”如是，世尊依四地诸法各自的自性，逐一取其名而彻知诸法，是故诸法以世尊为依处。“愿此义唯世尊明了”(Bhagavantaṃyeva paṭibhātūti)，其义为：愿此所说之义，仅向世尊显现，请您为我等解说。 Sā ceva avijjāti ettha kiñcāpi sā avijjā ca taṇhā ca kammaṃ javāpetvā paṭisandhiṃ ākaḍḍhitvā niruddhā, yathā pana ajjāpi yaṃ hiyyo bhesajjaṃ pītaṃ, tadeva bhojanaṃ bhuñjāti sarikkhakattena tadevāti vuccati, evamidhāpi sā ceva avijjā sā ca taṇhāti idampi sarikkhakattena vuttaṃ. Brahmacariyanti [Pg.38] maggabrahmacariyaṃ. Dukkhakkhayāyāti vaṭṭadukkhassa khayatthāya. Kāyūpago hotīti aññaṃ paṭisandhikāyaṃ upagantā hoti. Yadidaṃ brahmacariyavāsoti yo ayaṃ maggabrahmacariyavāso, ayaṃ bālato paṇḍitassa visesoti dasseti. Iti imasmiṃ sutte sabbopi sapaṭisandhiko puthujjano ‘‘bālo’’ti, appaṭisandhiko khīṇāsavo ‘‘paṇḍito’’ti vutto. Sotāpannasakadāgāmianāgāmino pana ‘‘paṇḍitā’’ti vā ‘‘bālā’’ti vā na vattabbā, bhajamānā pana paṇḍitapakkhaṃ bhajanti. Navamaṃ. 于“彼即无明”句中：虽然那无明与渴爱，在促使业、牵引结生后即已息灭；然而，犹如昨日所饮之药，因其相似性，（今日所饮者）亦被称为“彼药”，所食之饭亦然。如是，于此，“彼即无明，彼即渴爱”此句，亦是因其相似性而说。“梵行”者，道梵行也。“为苦尽故”者，为轮回苦尽之故。“身至”者，谓趣向另一结生之身。“此梵行住”者，即此道梵行住。此乃显示愚者与智者之差别。是故，于此经中，一切有结生之凡夫，被称为“愚者”；无结生之漏尽者，被称为“智者”。至于须陀洹(Sotāpanna)、斯陀含(Sakadāgāmi)、阿那含(Anāgāmi)，则不应被称为“智者”或“愚者”；然彼等亲近、归属于智者一方。第九（经释）竟。 10. Paccayasuttavaṇṇanā 10. 缘经释义 20. Dasame paṭiccasamuppādañca vo bhikkhave, desessāmi paṭiccasamuppanne ca dhammeti satthā imasmiṃ sutte paccaye ca paccayanibbatte ca sabhāvadhamme desessāmīti ubhayaṃ ārabhi. Uppādā vā tathāgatānanti tathāgatānaṃ uppādepi, buddhesu uppannesu anuppannesupi jātipaccayā jarāmaraṇaṃ, jātiyeva jarāmaraṇassa paccayo. Ṭhitāva sā dhātūti ṭhitova so paccayasabhāvo, na kadāci jāti jarāmaraṇassa paccayo na hoti. Dhammaṭṭhitatā dhammaniyāmatāti imehipi dvīhi paccayameva katheti. Paccayena hi paccayuppannā dhammā tiṭṭhanti, tasmā paccayova ‘‘dhammaṭṭhitatā’’ti vuccati. Paccayo dhamme niyameti, tasmā ‘‘dhammaniyāmatā’’ti vuccati. Idappaccayatāti imesaṃ jarāmaraṇādīnaṃ paccayā idappaccayā, idappaccayāva idappaccayatā. Tanti taṃ paccayaṃ. Abhisambujjhatīti ñāṇena abhisambujjhati. Abhisametīti ñāṇena abhisamāgacchati. Ācikkhatīti katheti. Desetīti dasseti. Paññāpetīti jānāpeti. Paṭṭhapetīti ñāṇamukhe ṭhapeti. Vivaratīti vivaritvā dasseti. Vibhajatīti vibhāgato dasseti. Uttānīkarotīti pākaṭaṃ karoti. Passathāti cāhāti passatha iti ca vadati. Kinti? Jātipaccayā, bhikkhave, jarāmaraṇantiādi. 20. 在第十经中，（经文说：）“诸比丘，我将为你们宣说缘起及缘生法。”导师于此经中，意谓“我将宣说作为缘的诸自性法，以及由缘所生的诸自性法”，而开始宣说此二者。“如来出世或不出世”者，即是说，于诸佛出世或不出世时，皆是缘于生而有老死，生即是老死的缘。“彼界恒住”者，即彼缘之自性恒住，绝非有时生不是老死的缘。“法住性、法决定性”者，以此二者亦唯说于缘。因为缘生法由缘而住，故缘被称为“法住性”；缘决定诸法，故缘被称为“法决定性”。“此缘性”者，此等老死等的诸缘，即是“此缘”；此缘本身，即是“此缘性”。“彼”（taṃ），即指彼缘。“现等觉”者，是以智现等觉。“通达”者，是以智通达。“说示”者，是说。“开示”者，是显示。“施设”者，是令知。“建立”者，是置于智门。“开显”者，是揭示而显示。“分别”者，是依分类而显示。“令明了”者，是令其显明。“并且说‘你们看’”者，是亦说：“你们看！”看什么呢？即说：“诸比丘，缘于生而有老死”等。 Iti kho, bhikkhaveti evaṃ kho, bhikkhave. Yā tatrāti yā tesu ‘‘jātipaccayā jarāmaraṇa’’ntiādīsu. Tathatātiādīni paccayākārasseva vevacanāni. So tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattānaṃ dhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi [Pg.39] aññadhammānuppattito anaññathatāti, jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto. Tatrāyaṃ vacanattho – imesaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayānaṃ vā samūho idappaccayatā. Lakkhaṇaṃ panettha saddasatthato veditabbaṃ. 诸比丘，确实是这样。所谓“于彼”，是指在“缘生而有老死”等（法）中。如是性（tathatā）等，皆是缘起（paccayākāra）的同义词。由于彼彼之缘无增无减地令彼彼之法生起，故（彼缘起）名为“如是性”；诸缘和合时，由彼所生之法，刹那亦无不生起之理，故名“不虚妄性”（avitathatā）；由于不会从一法的缘生起另一法，故名“不异如性”（anaññathatā）；又由老死等之缘，或由诸缘之集合，故（世尊）说为“此缘性”（idappaccayatā）。于此，其语释为：此等（老死等）之缘，是为此缘（idappaccayā）；此缘即是此缘性（idappaccayatā）；或，此缘之集合，是为此缘性。此中之规则，当从语法论中得知。 Aniccanti hutvā abhāvaṭṭhena aniccaṃ. Ettha ca aniccanti na jarāmaraṇaṃ aniccaṃ, aniccasabhāvānaṃ pana khandhānaṃ jarāmaraṇattā aniccaṃ nāma jātaṃ. Saṅkhatādīsupi eseva nayo. Ettha ca saṅkhatanti paccayehi samāgantvā kataṃ. Paṭiccasamuppannanti paccaye nissāya uppannaṃ. Khayadhammanti khayasabhāvaṃ. Vayadhammanti vigacchanakasabhāvaṃ. Virāgadhammanti virajjanakasabhāvaṃ. Nirodhadhammanti nirujjhanakasabhāvaṃ. Jātiyāpi vuttanayeneva aniccatā veditabbā. Janakapaccayānaṃ vā kiccānubhāvakkhaṇe diṭṭhattā ekena pariyāyenettha aniccātiādīni yujjantiyeva. Bhavādayo aniccādisabhāvāyeva. 所谓无常（anicca），即有而后无之义。于此，所谓无常，并非老死（本身）是无常，而是因为诸蕴具有无常的自性，其老死亦名为无常。于有为（saṅkhata）等法，此理亦然。于此，所谓有为，即由诸缘和合而造作。所谓缘生（paṭiccasamuppanna），即依诸缘而生起。所谓有灭法（khayadhamma），即有坏灭之自性。所谓有坏法（vayadhamma），即有消逝之自性。所谓有离贪法（virāgadhamma），即有离染之自性。所谓有息灭法（nirodhadhamma），即有止息之自性。于生（jāti），亦应以前述之理，知其无常性。或因能生之缘于其作用显现之刹那可见，故从另一角度而言，此处说无常等亦为恰当。而有（bhava）等法，其本身即是无常等自性。 Sammappaññāyāti savipassanāya maggapaññāya. Pubbantanti purimaṃ atītanti attho. Ahosiṃ nu khotiādīsu ‘‘ahosiṃ nu kho nanu kho’’ti sassatākārañca adhiccasamuppattiākārañca nissāya atīte attano vijjamānatañca avijjamānatañca kaṅkhati. Kiṃ kāraṇanti na vattabbaṃ, ummattako viya bālaputhujjano yathā vā tathā vā pavattati. Kiṃ nu kho ahosinti jātiliṅgupapattiyo nissāya ‘‘khattiyo nu kho ahosiṃ, brāhmaṇavessasuddagahaṭṭhapabbajitadevamanussānaṃ aññataro’’ti kaṅkhati. Kathaṃ nu khoti saṇṭhānākāraṃ nissāya ‘‘dīgho nu kho ahosiṃ rassaodātakaṇhapamāṇikaappamāṇikādīnaṃ aññataro’’ti kaṅkhati. Keci pana ‘‘issaranimmānādīni nissāya ‘kena nu kho kāraṇena ahosi’nti hetuto kaṅkhatī’’ti vadanti. Kiṃ hutvā kiṃ ahosinti jātiādīni nissāya ‘‘khattiyo hutvā nu kho brāhmaṇo ahosiṃ…pe… devo hutvā manusso’’ti attano paramparaṃ kaṅkhati. Sabbattheva pana addhānanti kālādhivacanametaṃ. Aparantanti anāgataṃ antaṃ. Bhavissāmi nu kho nanu khoti sassatākārañca ucchedākārañca nissāya anāgate attano vijjamānatañca avijjamānatañca kaṅkhati. Sesamettha vuttanayameva. 以正慧者，谓以具足观（vipassanā）之道慧。前际者，谓过去之义。于“我过去存在过吗？”等句中，（思惟：）“我过去存在过吗？我过去未曾存在过吗？”是依于常见与无因生起见，而对自己在过去的存在与不存在生起怀疑。不应问“是何因？”，愚痴凡夫犹如疯子，肆意行事。“我过去是什么？”是依于种姓、相状与生处而怀疑：“我过去是刹帝利吗？或是婆罗门、吠舍、首陀罗、在家者、出家者、天、人中的任何一者吗？”“我过去是怎样的？”是依于身形相状而怀疑：“我过去是高大吗？或是矮小、白皙、黝黑、中等身材、非中等身材等中的任何一者吗？”然而，有些人说：“依于大自在天所造等，而从因上怀疑：‘我由何因而存在？’”“曾是什么，后又是什么？”是依于种姓等而怀疑：“我曾是刹帝利，后成为婆罗门吗？……乃至……曾是天，后成为人吗？”如此对自己的前后相续生起怀疑。再者，于一切处，addhāna一词是时间的同义词。后际者，谓未来之边际。“我将来会存在吗？我将来不会存在吗？”是依于常见与断见，而对自己在未来的存在与不存在生起怀疑。此处其余部分，如前已说。 Etarahi [Pg.40] vā paccuppannaṃ addhānanti idāni vā paṭisandhimādiṃ katvā cutipariyantaṃ sabbampi vattamānakālaṃ gahetvā. Ajjhattaṃ kathaṃkathī bhavissatīti attano khandhesu vicikicchī bhavissati. Ahaṃ nu khosmīti attano atthibhāvaṃ kaṅkhati. Yuttaṃ panetanti? Yuttaṃ ayuttanti kā ettha cintā. Apicettha idaṃ vatthumpi udāharanti – cūḷamātāya kira putto muṇḍo, mahāmātāya putto amuṇḍo, taṃ puttaṃ muṇḍesuṃ, so uṭṭhāya ‘‘ahaṃ nu kho cūḷamātāya putto’’ti cintesi. Evaṃ ahaṃ nu khosmīti kaṅkhā hoti. No nu khosmīti attano natthibhāvaṃ kaṅkhati. Tatrāpi idaṃ vatthu – eko kira macche gaṇhanto udake ciraṭṭhānena sītibhūtaṃ attano ūruṃ macchoti cintetvā pahari. Aparo susānapasse khettaṃ rakkhanto bhīto saṅkuṭito sayi, so paṭibujjhitvā attano jaṇṇukāni dve yakkhāti cintetvā pahari. Evaṃ no nu khosmīti kaṅkhati. 所谓“现在或当下的时期”，是指现在，或指从结生(paṭisandhi)开始，以死没为终的一切现在时间。所谓“于内生起犹豫”，是指对自己的诸蕴生起怀疑。“我是吗？”是怀疑自己的存在。“此合理吗？”于此，合理或不合理，有何可思量？再者，此处亦举此故事：据说继母(cūḷamātā)之子是光头，生母(mahāmātā)之子非光头，其子被剃光头后，他醒来思惟：“我难道是继母的儿子吗？”如是便生“我是吗？”之疑。“我不是吗？”是怀疑自己的不存在。于此亦有此故事：据说有一捕鱼者，久立水中，其大腿因寒冷而麻木，便以为是鱼而击之。另一人于墓地旁守田，因怖畏而蜷缩而卧，他醒后，以为自己的双膝是两个夜叉(yakkha)，便击打它们。如是便生“我不是吗？”之疑。 Kiṃ nu khosmīti khattiyova samāno attano khattiyabhāvaṃ kaṅkhati. Eseva nayo sesesupi. Devo pana samāno devabhāvaṃ ajānanto nāma natthi, sopi pana ‘‘ahaṃ rūpī nu kho arūpī nu kho’’tiādinā nayena kaṅkhati. Khattiyādayo kasmā na jānantīti ce? Apaccakkhā tesaṃ tattha tattha kule uppatti. Gahaṭṭhāpi ca potthalikādayo pabbajitasaññino, pabbajitāpi ‘‘kuppaṃ nu kho me kamma’’ntiādinā nayena gahaṭṭhasaññino. Manussāpi ca rājāno viya attani devasaññino honti. Kathaṃ nu khosmīti vuttanayameva. Kevalañhettha abbhantare jīvo nāma atthīti gahetvā tassa saṇṭhānākāraṃ nissāya ‘‘dīgho nu khosmi rassacaturassachaḷaṃsaaṭṭhaṃsasoḷasaṃsādīnaṃ aññatarappakāro’’ti kaṅkhanto kathaṃ nu khosmīti? Kaṅkhatīti veditabbo. Sarīrasaṇṭhānaṃ pana paccuppannaṃ ajānanto nāma natthi. Kuto āgato so kuhiṃ gāmī bhavissatīti attabhāvassa āgatigatiṭṭhānaṃ kaṅkhanto evaṃ kaṅkhati. Ariyasāvakassāti idha sotāpanno adhippeto, itarepi pana tayo avāritāyevāti. Dasamaṃ. “我究竟是什么？”即使身为刹帝利，也会怀疑自己的刹帝利身份。其他种姓也是如此。虽然没有天神会不知道自己是天神，但他们也会以“我究竟是有色还是无色？”等方式而怀疑。刹帝利等人为什么不知道[自己的身份]？因为他们没有亲眼见到自己投生到那些家族的过程。在家人，比如持书者(potthalikādayo)等，会认为自己是出家人；出家人也会以“我的出家业是否已毁坏？”等方式，而认为自己是在家人。人们也像国王一样，会认为自己是天神。“我究竟是如何的？”这就像之前说的那样。只是在这里，如果认为在阿邦答勒(abbhantara)内部有一个所谓的“命”(jīvo)，然后依于其形状，疑惑“我是长的吗？还是短的、四角的、六角的、八角的、十六角的等其他种类之一？”，这样就产生了“我究竟是如何的？”的疑惑。应当知道，没有人会不知道自己现在的身体形状。“他从何处来？将去往何处？”像这样，是怀疑自体的来处与去处。此处说的“圣弟子”，意指入流者(sotāpanno)，但其他三者也未被排除。第十。 Āhāravaggo dutiyo. 食遍品第二。 3. Dasabalavaggo 3. 十力品 1. Dasabalasuttavaṇṇanā 1. 十力经释义 21. Dasabalavaggassa [Pg.41] paṭhamaṃ dutiyasseva saṅkhepo. 21. 十力品第一经是第二经的概要。 2. Dutiyadasabalasuttavaṇṇanā 2. 第二十力经释义 22. Dutiyaṃ bhagavatā attano ajjhāsayassa vasena vuttaṃ. Tattha dasabalasamannāgatoti dasahi balehi samannāgato. Balañca nāmetaṃ duvidhaṃ kāyabalañca ñāṇabalañca. Tesu tathāgatassa kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi – 22. 第二经由世尊依自己的意乐而说。其中“具足十力”是指具足十种力。力有两种：身力与智力。在此，如来的身力应当依象的族类来理解。古人曾说—— ‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ; Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti.(ma. ni. aṭṭha. 1.148; vibha. aṭṭha. 760); – “黑象、恒河、纯白、赤铜、淡黄、香、吉祥、金、布萨、六牙，此为十种。” Imāni dasa hatthikulāni. Tattha kāḷāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. Yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. Yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. Yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. Yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. Yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. Yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemavatassa. Yaṃ dasannaṃ hemavatānaṃ, taṃ ekassa uposathassa. Yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. Yaṃ dasannaṃ chaddantānaṃ, taṃ ekassa tathāgatassa. Nārāyanasaṅghātabalantipi idameva vuccati. Tadetaṃ pakatihatthigaṇanāya hatthīnaṃ koṭisahassānaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tāva tathāgatassa kāyabalaṃ. ‘‘Dasabalasamannāgato’’ti ettha pana etaṃ saṅgahaṃ na gacchati. Etañhi bāhirakaṃ lāmakaṃ tiracchānagatānaṃ sīhādīnampi hoti. Etañhi nissāya dukkhapariññā vā samudayappahānaṃ vā maggabhāvanā vā phalasacchikiriyā vā natthi. Aññaṃ pana dasasu ṭhānesu akampanatthena upatthambhanatthena ca dasavidhaṃ ñāṇabalaṃ nāma atthi. Taṃ sandhāya vuttaṃ ‘‘dasabalasamannāgato’’ti. 此为十种象族。其中，卡罗瓦迦象(Kāḷāvaka)应视为普通象。十人之身力，为一头卡罗瓦迦象之力。十头卡罗瓦迦象之力，为一头恒河象(Gaṅgeyya)之力。十头恒河象之力，为一头白象(Paṇḍara)之力。十头白象之力，为一头赤铜象(Tamba)之力。十头赤铜象之力，为一头淡黄象(Piṅgala)之力。十头淡黄象之力，为一头香象(Gandhahatthī)之力。十头香象之力，为一头吉祥象(Maṅgala)之力。十头吉祥象之力，为一头雪山象(Hemavata)之力。十头雪山象之力，为一头布萨象(Uposatha)之力。十头布萨象之力，为一头六牙象(Chaddanta)之力。十头六牙象之力，为一如来之力。此亦名为那罗延(Nārāyana)坚固力。若以普通象计，此力为百亿象之力；若以人计，则为千亿人之力。此为如来之身力。然于“具足十力”一词中，此力不被含摄。盖因此力乃外在、低劣者，狮子等傍生亦有之。依此力，不能遍知苦、断除集、修习道或证悟果。然另有于十处不动摇、能作支撑之十种智力。所谓“具足十力”，即指此智力。 Katamaṃ [Pg.42] pana tanti? Ṭhānāṭṭhānādīnaṃ yathābhūtaṃ jānanaṃ. Seyyathidaṃ – ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato jānanaṃ ekaṃ, atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso yathābhūtaṃ vipākajānanaṃ ekaṃ, sabbatthagāminipaṭipadājānanaṃ ekaṃ, anekadhātunānādhātulokajānanaṃ ekaṃ, parasattānaṃ parapuggalānaṃ nānādhimuttikatājānanaṃ ekaṃ, tesaṃyeva indriyaparopariyattajānanaṃ ekaṃ, jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodānavuṭṭhānajānanaṃ ekaṃ, pubbenivāsajānanaṃ ekaṃ, sattānaṃ cutūpapātajānanaṃ ekaṃ, āsavakkhayajānanaṃ ekanti. Abhidhamme pana – 彼十力智为何？即如实了知处、非处等。此即：一、知处为处，知非处为非处；二、如实知过去、未来、现在诸业行之所依、因由及其果报；三、知一切至处道；四、知多种界、不同界之世间；五、知其他有情、其他个人(puggala)的种种胜解；六、知彼等之根的利钝；七、知禅、解脱、定、等至的杂染、清净与出定；八、知宿住；九、知有情的死与生；十、知诸漏尽。于阿毗达摩(Abhidhamma)中则： ‘‘Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti. 于此，如来如实知处为处，非处为非处。如来如实知处为处，非处为非处，此亦是如来之如来力。依此力，如来称最上处，于众中作狮子吼，转梵轮。 Ādinā (vibha. 760) nayena vitthārato āgatāneva. Atthavaṇṇanāpi nesaṃ vibhaṅgaṭṭhakathāyañceva (vibha. aṭṭha. 760) papañcasūdaniyā ca majjhimaṭṭhakathāya (ma. ni. aṭṭha. 1.148) sabbākārato vuttā. Sā tattha vuttanayeneva gahetabbā. （此等十力）已依“于此，如来……”等句之方式，于《分别论》中广说。其释义，我已于《分别论义注》及《中部义注》——《破除迷障》中，从各方面予以说明。当依彼处所说之方式领会。 Catūhi ca vesārajjehīti ettha sārajjapaṭipakkhaṃ vesārajjaṃ, catūsu ṭhānesu vesārajjabhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. Katamesu catūsu? ‘‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’’tiādīsu codanāvatthūsu. Tatrāyaṃ pāḷi – 于“以四无畏”（catūhi ca vesārajjehīti）句中，无畏（vesārajja）是怯懦（sārajja）的对反。此乃于四处省察无畏之状态时，所生喜俱智之名。于何等四处？于“汝自称为正等觉者，然此等法尚未正觉”等问难事由中。于此，其巴利（圣典）为： ‘‘Cattārimāni, bhikkhave, tathāgatassa vesārajjāni…pe…. Katamāni cattāri? ‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. ‘Khīṇāsavassa te paṭijānato [Pg.43] ime āsavā aparikkhīṇā’ti tatra vata maṃ…pe… ‘ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti tatra vata maṃ…pe… ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā…pe… vesārajjappatto viharāmī’’ti (a. ni. 4.8). “诸比丘，如来有此四种无畏……乃至。是哪四种？‘你自称是正等觉者，但于此诸法尚未完全觉悟’——就此，世间有任何沙门、婆罗门、天、魔、梵，或任何人，能如法地指责我，诸比丘，我不见此因由。诸比丘，我因不见此因由，故得安稳，得无惧，得无畏而住。‘你自称是漏尽者，但这些漏尚未断尽’——就此……乃至。‘你所说的障碍法，若行之，并不能构成障碍’——就此……乃至。‘你为某个目的所宣说的法，并不能引导其实践者正确地趣向苦的完全灭尽’——就此，世间有任何沙门、婆罗门……乃至……得无畏而住。” Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. Apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho, vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho, sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi asampakampiyo nisabho, so idha usabhoti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ. Ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā avaṭṭhānaṃ (ma. ni. 1.150). Idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamāno ca taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti, attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti. 牛王位（āsabhaṃ ṭhānaṃ）是最胜位、无上位。或，过去诸佛是牛王（āsabhā），此即是他们的处所。此外，百牛之首是usabha，千牛之首是vasabha；或百牛栏之首是usabha，千牛栏之首是vasabha。于一切牛中最胜、能忍一切危难、身色洁白、样貌端严、能负重荷、虽闻百雷之声亦不动摇者，是为nisabha，此处意指为usabha。此亦为其同义词。“此乃牛王所有”（usabhassa idaṃ），故为“牛王所有”（āsabhaṃ）。“位”（ṭhāna）是以四足压地而稳固站立。此（无畏智）犹如牛王，故称“牛王”（āsabhaṃ）。正如名为nisabha的牛王，具足牛王之力，以四足压地，以不动之姿站立；同样地，如来具足十如来力，以四无畏为足，压伏八众之地，于有天神之世间，不为任何敌对者、怨敌所动摇，以不动之姿站立。如是站立，他宣称、达到此牛王位，不予舍弃，并置于自身。是故说：“宣称牛王位”。 Parisāsūti ‘‘aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā brāhmaṇaparisā gahapatiparisā samaṇaparisā cātumahārājikaparisā tāvatiṃsaparisā māraparisā brahmaparisā’’ti, imāsu aṭṭhasu parisāsu. Sīhanādaṃ nadatīti seṭṭhanādaṃ abhītanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. Ayamattho sīhanādasuttena dīpetabbo. Yathā vā sīho sahanato ceva hananato ca sīhoti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato parappavādānañca hananato sīhoti vuccati. Evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. Tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ [Pg.44] nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso, ‘‘iti rūpa’’ntiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ ‘‘parisāsu sīhanādaṃ nadatī’’ti. 对于“于诸众中”（Parisāsu），即是：“舍利弗，有此八众。是哪八种？刹帝利众、婆罗门众、居士众、沙门众、四大王天众、忉利天众、魔罗众、梵天众。”于此八众中。“作狮子吼”（Sīhanādaṃ nadati），即作最胜之吼、无畏之吼，或作如狮子之吼。此义当以《狮子吼经》（Sīhanādasutta）阐明。又，如狮子因能忍耐（sahana）与能降伏（hanana）而被称为“狮子”（sīha）；同样地，如来因能忍耐世间诸法与能降伏外道异说而被称为“狮子”。如此所说之狮子的吼声，即是“狮子吼”。其中，譬如狮子具足狮子力，于一切处无畏、身毛不竖而作狮子吼；同样地，如来狮子亦具足如来力，于八众中无畏、身毛不竖，以“此是色”等方式，作具足种种说法庄严之狮子吼。是故说“于诸众中作狮子吼”。 Brahmacakkaṃ pavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ, visuddhassa dhammacakkassetaṃ adhivacanaṃ. Taṃ pana dhammacakkaṃ duvidhaṃ hoti paṭivedhañāṇañca desanāñāṇañca. Tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. Tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. Tañhi abhinikkhamanato paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Tusitabhavanato vā yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Dīpaṅkarato vā paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. Tañhi yāva aññāsikoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. Tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. Ubhayampi panetaṃ aññehi asādhāraṇaṃ buddhānaṃyeva orasañāṇaṃ. 于“转梵轮”一句中，“梵”(brahma)是殊胜、最上之义，为清净法轮的别名。此法轮复有二种：通达智(paṭivedhañāṇa)与教导智(desanāñāṇa)。其中，由智慧所引发、为自身带来圣果的是通达智；由悲心所引发、为弟子带来圣果的是教导智。其中，通达智有“生起中”(uppajjamāna)与“已生起”(uppanna)二种。此智从出家(abhinikkhamana)时起，至阿罗汉道为止，是“生起中”；于果刹那，名为“已生起”。或从兜率天(Tusita)起，至大菩提座(mahābodhipallaṅka)上阿罗汉道为止，是“生起中”；于果刹那，名为“已生起”。或从燃灯佛(Dīpaṅkara)时起，至阿罗汉道为止，是“生起中”；于果刹那，名为“已生起”。教导智亦有“运转中”(pavattamāna)与“已运转”(pavatta)二种。此智至阿若憍陈如(Aññāsikoṇḍañña)的须陀洹道为止，是“运转中”；于果刹那，名为“已运转”。此二智中，通达智是出世间，教导智是世间。又，此二智皆为其他圣者所不共，唯是诸佛所有的亲生智。 Idāni yaṃ iminā ñāṇena samannāgato sīhanādaṃ nadati, taṃ dassetuṃ iti rūpantiādimāha. Tattha iti rūpanti idaṃ rūpaṃ ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthīti ruppanasabhāvañceva bhūtupādāyabhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesarūpapariggaho vutto. Iti rūpassa samudayoti iminā evaṃ pariggahitassa rūpassa samudayo vutto. Tattha itīti evaṃ samudayo hotīti attho. Tassa vitthāro ‘‘avijjāsamudayā rūpasamudayo taṇhāsamudayā, kammasamudayā āhārasamudayā rūpasamudayoti nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatī’’ti (paṭi. ma. 1.50) evaṃ veditabbo. Atthaṅgamepi ‘‘avijjānirodhā rūpanirodho…pe… vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa nirodhaṃ passatī’’ti ayaṃ vitthāro. 如今，为显示具足此智者所作的狮子吼，故说“如是色”等。于此，“如是色”者，谓：“此是色，色唯有此量，更无超于此之色。”如是，以变坏自性、大种与所造色的差别等为首，依特相、作用、现起、近因的方式，宣说了对一切色的无余遍取。以“如是色之集”，宣说了如此被遍取之色的集起。于此，“iti”(如是)之义为“如是集起”。其广释应如是了知：“因无明集而有色集，因爱集、因业集、因食集而有色集。如是见生起相者，即是见色蕴之生。”（《无碍解道》 Paṭisambhidāmagga 1.50）。于灭尽亦然：“因无明灭而有色灭……见变坏相者，即是见色蕴之灭。”此是其广释。 Iti vedanātiādīsupi ayaṃ vedanā ettakā vedanā, ito uddhaṃ vedanā natthi, ayaṃ saññā, ime saṅkhārā, idaṃ viññāṇaṃ ettakaṃ viññāṇaṃ[Pg.45], ito uddhaṃ viññāṇaṃ natthīti vedayitasañjānanaabhisaṅkharaṇavijānanasabhāvañceva sukhādirūpasaññādiphassādicakkhuviññāṇādibhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesavedanāsaññāsaṅkhāraviññāṇapariggaho vutto. Iti vedanāya samudayotiādīhi pana evaṃ pariggahitānaṃ vedanāsaññāsaṅkhāraviññāṇānaṃ samudayo vutto. Tatrāpi itīti evaṃ samudayo hotīti attho. Tesampi vitthāro ‘‘avijjāsamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) rūpe vuttanayeneva veditabbo. Ayaṃ pana viseso – tīsu khandhesu ‘‘āhārasamudayā’’ti avatvā ‘‘phassasamudayā’’ti vattabbaṃ, viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti. Atthaṅgamapadampi tesaṃyeva vasena yojetabbaṃ. Ayamettha saṅkhepo. Vitthārato pana udayabbayavinicchayo sabbākāraparipūro visuddhimagge vutto. 在“如是受”(iti vedanā)等句中也是如此：“此为受，受只有这么多，此上再无有受；此为想；此为诸行；此为识，识只有这么多，此上再无有识。”如是，以感受、了知、造作、识知之自性，以及乐等、色想等、触等、眼识等差别为始，依特相、作用、现起、近因的方式，已宣说对受、想、行、识的无余遍摄。再者，通过“如是受之集”(iti vedanāya samudayo)等句，已宣说对如此遍摄的受、想、行、识的集起。于此，“如是”之义即“如是集起”。其详尽解释，应按照在色蕴中所说之理而知，即“无明集故受集”。然而，此为差别：于三（名）蕴中，不说“食集故”，而应说“触集故”；于识蕴中，应说“名色集故”。灭没之句也应根据它们（指无明等）来配合。于此，此为简略。至于详尽，圆满一切行相的生灭抉择，我已在《清净道论》(Visuddhimagga)中宣说。 Imasmiṃ sati idaṃ hotīti ayampi aparo sīhanādo. Tassattho – imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjati. Imasmiṃ asati idaṃ na hotīti imasmiṃ avijjādike paccaye asati idaṃ saṅkhārādikaṃ phalaṃ na hoti. Imassa nirodhā idaṃ nirujjhatīti imassa avijjādikassa paccayassa nirodhā idaṃ saṅkhārādikaṃ phalaṃ nirujjhati. Idāni yathā taṃ hoti ceva nirujjhati ca, taṃ vitthārato dassetuṃ yadidaṃ avijjāpaccayā saṅkhārātiādimāha. “此有故彼有”，此亦是另一种狮子吼。其义为：当此无明等缘存在时，此行等果便有。“此生故彼生”，即此无明等缘生起故，此行等果便生起。“此无故彼无”，即当此无明等缘不存在时，此行等果便无。“此灭故彼灭”，即此无明等缘灭故，此行等果便灭。如今，为详尽开示其如何生起与息灭，故宣说“此即：无明缘行”等。 Evaṃ svākkhātoti evaṃ pañcakkhandhavibhajanādivasena suṭṭhu akkhāto kathito. Dhammoti pañcakkhandhapaccayākāradhammo. Uttānoti anikujjito. Vivaṭoti vivaritvā ṭhapito. Pakāsitoti dīpito jotito. Chinnapilotikoti pilotikā vuccati chinnaṃ bhinnaṃ tattha tattha sibbitagaṇṭhitaṃ jiṇṇavatthaṃ, taṃ yassa natthīti aṭṭhahatthaṃ navahatthaṃ vā ahatasāṭakaṃ nivattho, so chinnapilotiko nāma. Ayampi dhammo tādiso. Na hettha kohaññādivasena chinnabhinnasibbitagaṇṭhitabhāvo atthi. Apica khuddakasāṭakopi pilotikāti vuccati, sā yassa natthi, aṭṭhanavahattho mahāpaṭo atthi, sopi chinnapilotiko, apagatapilotikoti attho. Tādiso ayaṃ dhammo. Yathā hi catuhatthaṃ sāṭakaṃ [Pg.46] gahetvā pariggahaṇaṃ karonto puriso ito cito ca añchanto kilamati, evaṃ bāhirakasamaye pabbajitā attano parittakaṃ dhammaṃ ‘‘evaṃ sati evaṃ bhavissatī’’ti kappetvā kappetvā vaḍḍhentā kilamanti. Yathā pana aṭṭhahatthanavahatthena pariggahaṇaṃ karonto yathāruci pārupati na kilamati, natthi tattha añchitvā vaḍḍhanakiccaṃ; evaṃ imasmimpi dhamme kappetvā kappetvā vibhajanakiccaṃ natthi, tehi tehi kāraṇehi mayāva ayaṃ dhammo suvibhatto suvitthāritoti idampi sandhāya ‘‘chinnapilotiko’’ti āha. Apica kacavaropi pilotikāti vuccati, imasmiñca sāsane samaṇakacavaraṃ nāma patiṭṭhātuṃ na labhati. Tenevāha – 如是善说者，即是以五蕴的分析等方式善为宣说。法者，即是五取蕴的缘起之法。显了者，即是不被隐蔽。开显者，即是已展开而安立。光明者，即是已照亮、已阐明。无褴褛者，所谓“褴褛”(pilotikā)是指破碎、撕裂、处处缝补打结的旧布。若人无有此布，而是穿着八肘或九肘长的新净布，此人即名“无褴褛者”。此法也是如此，于此法中，并无因欺诈等而有的破碎、撕裂、缝补打结的状态。再者，小块布也称为“褴褛”，若人无有此布，而是有八、九肘长的大布，此人也名“无褴褛者”，意即“已离褴褛者”。此法也是如此。譬如有人拿了四肘长的布，穿着时从这儿、那儿拉扯而感到疲惫；同样地，外道出家者们对自己那浅小的法，不断思量、铺陈“若如此，则会如彼”而感到疲惫。然而，譬如有人用八、九肘长的布穿着，便能随心所欲地披覆而不会疲惫，于其中并无须拉扯增补之事；同样地，于此法中，也无须不断思量、分别之事。由彼彼因缘，此法已被我善为分别、善为广述，亦因此而说为“无褴褛者”。再者，垃圾废物也称为“褴褛”，在此教法中，所谓的“沙门垃圾”是无法立足的。是故说—— ‘‘Kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha; Tato palāpe vāhetha, assamaṇe samaṇamānine. 汝等当驱逐败坏僧，当清除僧中滓；然后簸扬彼糠秕——非沙门而自慢者。 ‘‘Niddhamitvāna pāpicche, pāpaācāragocare; Suddhā suddhehi saṃvāsaṃ, kappayavho patissatā; Tato samaggā nipakā, dukkhassantaṃ karissathā’’ti. (a. ni. 8.10); 驱逐诸恶欲、具恶行恶境者后，汝等清净者，当恭敬地与清净者共住。如是，汝等和合、具慧者，将尽苦边。 Iti samaṇakacavarassa chinnattāpi ayaṃ dhammo chinnapilotiko nāma hoti. 如是，亦因沙门中的垃圾已被断除，此法得名为“已断破布”。 Alamevāti yuttameva. Saddhāpabbajitenāti saddhāya pabbajitena. Kulaputtenāti dve kulaputtā ācārakulaputto jātikulaputto ca. Tattha yo yato kutoci kulā pabbajitvā sīlādayo pañca dhammakkhandhe pūreti, ayaṃ ācārakulaputto nāma. Yo pana yasakulaputtādayo viya jātisampannakulā pabbajito, ayaṃ jātikulaputto nāma. Tesu idha ācārakulaputto adhippeto. Sace pana jātikulaputto ācāravā hoti, ayaṃ uttamoyeva. Evarūpena kulaputtena. Vīriyaṃ ārabhitunti caturaṅgasamannāgataṃ vīriyaṃ kātuṃ. Idānissa caturaṅgaṃ dassento kāmaṃ taco cātiādimāha. Ettha hi taco ekaṃ aṅgaṃ, nhāru ekaṃ, aṭṭhi ekaṃ, maṃsalohitaṃ ekanti. Idañca pana caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhahantena navasu ṭhānesu samādhātabbaṃ purebhatte pacchābhatte purimayāme majjhimayāme pacchimayāme gamane ṭhāne nisajjāya sayaneti. “恰当”即是“合适”。“以信出家者”，即以信而出家。“良家子”，有二种良家子：行仪良家子与种姓良家子。其中，从任何家族出家，能圆满戒等五法蕴者，此名行仪良家子。又，如耶舍(Yasa)良家子等，从具足种姓之家族出家者，此名种姓良家子。于此二者中，此处意指行仪良家子。若种姓良家子亦具足行仪，则此为最上。如是之良家子。“当发起精进”，即当发起具足四支之精进。今为显示其四支，故说“唯愿皮肤”等语。于此，皮肤为一支，筋为一支，骨为一支，肉血为一支。此具足四支之精进，应由决意者于九处建立：食前、食后、初夜、中夜、后夜、行、住、坐、卧时。 Dukkhaṃ[Pg.47], bhikkhave, kusīto viharatīti imasmiṃ sāsane yo kusīto puggalo, so dukkhaṃ viharati. Bāhirasamaye pana yo kusīto, so sukhaṃ viharati. Vokiṇṇoti missībhūto. Sadatthanti sobhanaṃ vā atthaṃ sakaṃ vā atthaṃ, ubhayenāpi arahattameva adhippetaṃ. Parihāpetīti hāpeti na pāpuṇāti. Kusītapuggalassa hi cha dvārāni aguttāni honti, tīṇi kammāni aparisuddhāni, ājīvaṭṭhamakaṃ sīlaṃ apariyodātaṃ, bhinnājīvo kulūpako hoti. So sabrahmacārīnaṃ akkhimhi patitarajaṃ viya upaghātakaro hutvā dukkhaṃ viharati, pīṭhamaddano ceva hoti laṇḍapūrako ca, satthu ajjhāsayaṃ gahetuṃ na sakkoti, dullabhaṃ khaṇaṃ virādheti, tena bhutto raṭṭhapiṇḍopi na mahapphalo hoti. “诸比丘，懈怠者住于苦”：于此教法中，懈怠的个人住于苦中；然而于外道教法中，懈怠者反住于乐。“杂染”即混合。“自利”是指殊胜之利益或自身之利益，两者皆意指阿罗汉果。“退失”即使其衰退，不能证得。因为懈怠的个人六根门不守护，三业不净，以活命为第八的戒行不清净，活命已破而成为亲近俗家者。他如落入同梵行者眼中的灰尘，成为损害者而住于苦中，并且成为坐榻磨损者与粪秽填充者，不能领会导师的意向，错失难得的刹那，因此他所受用的国土信施也无大果报。 Āraddhavīriyo ca kho, bhikkhaveti āraddhavīriyo puggalo imasmiṃyeva sāsane sukhaṃ viharati. Bāhirasamaye pana yo āraddhavīriyo, so dukkhaṃ viharati. Pavivittoti vivitto viyutto hutvā. Sadatthaṃ paripūretīti arahattaṃ pāpuṇāti. Āraddhavīriyassa hi cha dvārāni suguttāni honti, tīṇi kammāni parisuddhāni, ājīvaṭṭhamakaṃ sīlaṃ pariyodātaṃ sabrahmacārīnaṃ akkhimhi susītalañjanaṃ viya dhātugatacandanaṃ viya ca manāpo hutvā sukhaṃ viharati, satthu ajjhāsayaṃ gahetuṃ sakkoti. Satthā hi – “诸比丘，发起精进者”：发起精进的个人，于此教法中安乐而住。然而于外道教法中，精进者反住于苦。“远离”即远离、离缚。“圆满自利”即证得阿罗汉果。因为发起精进的个人六根门善于守护，三业清净，以活命为第八的戒行清净，他为同梵行者所喜爱，犹如眼中的清凉眼药，亦如沁心檀香，安乐而住，能领会导师的意向。诚然，导师—— ‘‘Ciraṃ jīva mahāvīra, kappaṃ tiṭṭha mahāmunī’’ti – “大雄，愿您长寿！大牟尼，愿您住世一劫！” Evaṃ gotamiyā vandito, ‘‘na kho, gotami, tathāgatā evaṃ vanditabbā’’ti paṭikkhipitvā tāya yācito vanditabbākāraṃ ācikkhanto evamāha – 如是，乔达弥以此礼敬时，世尊拒绝道：“乔达弥，不应如此礼敬如来。”然后应她的请求，开示当如何礼敬，而说此言： ‘‘Āraddhavīriye pahitatte, niccaṃ daḷhaparakkame; Samagge sāvake passa, esā buddhāna vandanā’’ti. (apa. therī 2.2.171); “发起精进、策励自心、恒常坚固精勤者，请看和合的声闻众，此即是对诸佛的礼敬。” Evaṃ āraddhavīriyo satthu ajjhāsayaṃ gahetuṃ sakkoti, dullabhaṃ khaṇaṃ na virādheti. Tassa hi buddhuppādo dhammadesanā saṅghasuppaṭipatti saphalā hoti saudrayā, raṭṭhapiṇḍopi tena bhutto mahapphalo hoti. 如此发起精进者，能领会导师的意向，不错失难得的刹那。对他而言，佛陀出世、法的教导、僧伽的善实践，皆有成果、有增益，他所受用的国土信施亦有大果报。 Hīnena [Pg.48] aggassāti hīnāya saddhāya hīnena vīriyena hīnāya satiyā hīnena samādhinā hīnāya paññāya aggasaṅkhātassa arahattassa patti nāma na hoti. Aggena ca khoti aggehi saddhādīhi aggassa arahattassa patti hoti. Maṇḍapeyyanti pasannaṭṭhena maṇḍaṃ, pātabbaṭṭhena peyyaṃ. Yañhi pivitvā antaravīthiyaṃ patito visaññī attano sāṭakādīnampi assāmiko hoti, taṃ pasannampi na pātabbaṃ, mayhaṃ pana sāsanaṃ evaṃ pasannañca pātabbañcāti dassento ‘‘maṇḍapeyya’’nti āha. 所谓“以劣得胜”，即是以低劣的信、低劣的精进、低劣的念、低劣的定、低劣的慧，无法证得名为最胜的阿罗汉果。而以殊胜者，即是以殊胜的信等，则能证得最胜的阿罗汉果。所谓Maṇḍapeyya，因清净义为maṇḍa（精华），因可饮义为peyya（可饮）。譬如某种酒，有人饮用后在巷道中跌倒，失去知觉，连自己的腰布等都无法自主，那样的酒即使清澈也不应饮用。然而我的教法，如此既清净又可饮用，为开示此义，世尊遂说为“maṇḍapeyya”。 Tattha tividho maṇḍo – desanāmaṇḍo, paṭiggahamaṇḍo, brahmacariyamaṇḍoti. Katamo desanāmaṇḍo? Catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, catunnaṃ satipaṭṭhānānaṃ…pe… ariyassa aṭṭhaṅgikassa maggassa ācikkhanā…pe… uttānīkammaṃ, ayaṃ desanāmaṇḍo. Katamo paṭiggahamaṇḍo? Bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā ye vā panaññepi keci viññātāro, ayaṃ paṭiggahamaṇḍo. Katamo brahmacariyamaṇḍo? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi, ayaṃ brahmacariyamaṇḍo. Apica adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo, assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhindriyassa adhimokkhamaṇḍaṃ pivatīti maṇḍapeyyantiādināpi (paṭi. ma. 1.238) nayenettha attho veditabbo. Satthā sammukhībhūtoti idamettha kāraṇavacanaṃ. Yasmā satthā sammukhībhūto, tasmā vīriyasampayogaṃ katvā pivatha etaṃ maṇḍaṃ. Bāhirakañhi bhesajjamaṇḍampi vejjassa asammukhā pivantānaṃ pamāṇaṃ vā uggamanaṃ vā niggamanaṃ vā na jānāmāti āsaṅkā hoti. Vejjasammukhā pana ‘‘vejjo jānissatī’’ti nirāsaṅkā pivanti. Evameva amhākaṃ dhammassāmi satthā sammukhībhūtoti vīriyaṃ katvā pivathāti maṇḍapāne nesaṃ niyojento tasmātiha, bhikkhavetiādimāha. Tattha saphalāti sānisaṃsā. Saudrayāti savaḍḍhi. Idāni niyojanānurūpaṃ sikkhitabbataṃ niddisanto attatthaṃ vā hi, bhikkhavetiādimāha. Tattha attatthanti attano atthabhūtaṃ arahattaṃ. Appamādena sampādetunti appamādena sabbakiccāni kātuṃ. Paratthanti paccayadāyakānaṃ mahapphalānisaṃsaṃ. Sesaṃ sabbattha uttānamevāti. Dutiyaṃ. 此处有三种精华——说法精华、领受精华、梵行精华。什么是说法精华？即是对四圣谛的宣说、教导、开示、确立、阐明、分析、显明；对四念处(satipaṭṭhāna)的……乃至……对八圣道(ariya aṭṭhaṅgika magga)的宣说……乃至……显明，此即说法精华。什么是领受精华？即是比丘、比丘尼、优婆塞、优婆夷、天、人，或其他任何能了知者，此即领受精华。什么是梵行精华？即是此八圣道，也就是：正见……乃至……正定，此即梵行精华。再者，胜解(adhimokkha)的精华是信根(saddhindriya)，不信是杂质。舍弃不信的杂质而饮用信根的胜解精华，因此称为“当饮精华”(maṇḍapeyyaṃ)。此处的含义也应通过此等义理（《无碍解道》Paṭisambhidāmagga 1.238）来理解。“导师现前”，此句于此是原因之说。因为导师现前，所以当发起精进，饮此精华。诚然，对于外在的药汁，若不在医生面前饮用，则会担忧“我们不知道剂量，或会呕吐，或会腹泻”。但在医生面前，则心想“医生会知道的”，便无所顾虑地饮用。同样地，（当思惟）“我们的法主、导师现前了”，故当精勤饮用。为了策励他们饮用此精华，世尊因此说了“是故，诸比丘”等语。其中“有果”(saphala)即是有利益(sānisaṃsa)；“有增长”(saudraya)即是有增益(savaḍḍhi)。现在，为了指示与策励相应的应学之事，（世尊）说了“诸比丘，或为自利”等语。其中“自利”(attattha)是指对自己有益的阿罗汉果。“以不放逸完成”是指以不放逸完成一切事务。“他利”(parattha)是指（令）资具的布施者获得大果与大利益。其余的在各处皆是显而易见的。第二。 3. Upanisasuttavaṇṇanā 3. 近依经释义 23. Tatiye [Pg.49] ‘‘jānato aha’’ntiādīsu jānatoti jānantassa. Passatoti passantassa. Dvepi padāni ekatthāni, byañjanameva nānaṃ. Evaṃ santepi ‘‘jānato’’ti ñāṇalakkhaṇaṃ upādāya puggalaṃ niddisati. Jānanalakkhaṇañhi ñāṇaṃ. ‘‘Passato’’ti ñāṇappabhāvaṃ upādāya. Passanappabhāvañhi ñāṇaṃ, ñāṇasamaṅgīpuggalo cakkhumā viya cakkhunā rūpāni, ñāṇena vivaṭe dhamme passati. Āsavānaṃ khayanti ettha āsavānaṃ pahānaṃ asamuppādo khīṇākāro natthibhāvoti ayampi āsavakkhayoti vuccati, bhaṅgopi maggaphalanibbānānipi. ‘‘Āsavānaṃ khayā anāsavaṃ cetovimutti’’ntiādīsu (ma. ni. 1.438; vibha. 831) hi khīṇākāro āsavakkhayoti vuccati. ‘‘Yo āsavānaṃ khayo vayo bhedo paribhedo aniccatā antaradhāna’’nti (vibha. 354) ettha bhaṅgo. 23. 在第三经中，于“我为知者(jānato ahaṃ)”等句，“知者(jānato)”是指以智慧了知之人；“见者(passato)”是指以智慧观察之人。此二词文句虽异，其义则一。即便如此，说“知者”是依智之相而指此人，因为智(ñāṇa)的特征就是了知。说“见者”是依智之威力，因为智(ñāṇa)具有见的威力。具智之人，犹如具眼者以眼见色，以智慧见到已开显之法。于“诸漏之尽(āsavānaṃ khaya)”，此处诸漏的断除、不复生起、灭尽之相、不存在之相，此亦称为“漏尽”；坏灭、道、果与涅槃(nibbāna)亦然。诚然，在“由诸漏尽故，得无漏心解脱(cetovimutti)”等句中，灭尽之相称为“漏尽”。在“诸漏之任何尽、灭、毁、坏、无常、消失”句中，此处则指坏灭。 ‘‘Sekkhassa sikkhamānassa, ujumaggānusārino; Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā’’ti. (itivu. 62); – 有学正修习，随行于直道，于尽初生智，其后无间生究竟智。 Ettha maggo. So hi āsave khepento vūpasamento uppajjati, tasmā āsavānaṃ khayoti vutto. ‘‘Āsavānaṃ khayā samaṇo hotī’’ti ettha phalaṃ. Tañhi āsavānaṃ khīṇante uppajjati, tasmā āsavānaṃ khayoti vuttaṃ. 于此颂，[漏尽]是指道。因为道在灭除、平息诸漏时生起，故说为“诸漏之尽”。于“由诸漏尽故，得为沙门(samaṇa)”句中，[漏尽]是指果。因为果在诸漏已尽时生起，故说为“诸漏之尽”。 ‘‘Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti; (Dha. pa. 253) – 诸漏于彼增长，彼远于漏尽。 Ettha nibbānaṃ. Tañhi āgamma āsavā khīyanti, tasmā āsavānaṃ khayoti vuttaṃ. Idha pana maggaphalāni adhippetāni. No ajānato no apassatoti yo pana na jānāti na passati, tassa no vadāmīti attho. Etena ye ajānato apassatopi saṃsārādīhiyeva suddhiṃ vadanti, te paṭikkhittā honti. Purimena padadvayena upāyo vutto, iminā anupāyaṃ paṭisedheti. 于此颂，[漏尽]是指涅槃(nibbāna)。因为到达它，诸漏便会穷尽，故说为“诸漏之尽”。然而，于此（近依经）中，意指道与果。“非不知者，非不见者”，其义为：凡不了知、不见者，我（佛）不为彼说。以此驳斥了彼等——那些虽不了知、不见，却宣称仅由轮回等即可得清净者。以前面两个词（知、见）说明了方法，以此（不知、不见）否定了非方法。 Idāni yaṃ jānato āsavānaṃ khayo hoti, taṃ dassetukāmo kiñca, bhikkhave, jānatoti pucchaṃ ārabhi. Tattha jānanā bahuvidhā. Dabbajātiko eva hi koci bhikkhu chattaṃ kātuṃ jānāti, koci cīvarādīnaṃ aññataraṃ, tassa īdisāni kammāni vattasīse ṭhatvā karontassa sā [Pg.50] jānanā saggamaggaphalānaṃ padaṭṭhānaṃ na hotīti na vattabbaṃ. Yo pana sāsane pabbajitvā vejjakammādīni kātuṃ jānāti, tassevaṃ jānato āsavā vaḍḍhantiyeva. Tasmā yaṃ jānato passato ca āsavānaṃ khayo hoti, tadeva dassento iti rūpantiādimāha. Evaṃ kho, bhikkhave, jānatoti evaṃ pañcannaṃ khandhānaṃ udayabbayaṃ jānantassa. Āsavānaṃ khayo hotīti āsavānaṃ khayante jātattā ‘‘āsavānaṃ khayo’’ti laddhanāmaṃ arahattaṃ hoti. 如今，世尊欲开示“知何法者，诸漏得尽”，故而发问：“诸比丘，知何法者……”。于此，“知”有多种。譬如，有比丘善于制伞，有比丘善于制作衣等物之一，彼立于行持之首而作此等事业，不可言彼之知非天界、道与果之近因。然有于教法中出家，而知晓医术等事者，彼如此之知，实令诸漏增长。是故，世尊为开示“知何法、见何法者，诸漏得尽”，而说“此是色”等语。“诸比丘，如是知者”，意即如是了知五蕴之生灭者。“诸漏灭尽”者，谓于诸漏灭尽之末生起，故得名为“诸漏灭尽”之阿罗汉果成就。 Evaṃ arahattanikūṭena desanaṃ niṭṭhapetvā idāni khīṇāsavassa āgamanīyaṃ pubbabhāgapaṭipadaṃ dassetuṃ yampissa taṃ, bhikkhavetiādimāha. Tattha khayasmiṃ khayeñāṇanti āsavakkhayasaṅkhāte arahattaphale paṭiladdhe sati paccavekkhaṇañāṇaṃ. Tañhi arahattaphalasaṅkhāte khayasmiṃ paṭhamavāraṃ uppanne pacchā uppannattā khayeñāṇanti vuccati. Saupanisanti sakāraṇaṃ sappaccayaṃ. Vimuttīti arahattaphalavimutti. Sā hissa upanissayapaccayena paccayo hoti. Evaṃ ito paresupi labbhamānavasena paccayabhāvo veditabbo. 如是，以阿罗汉果为顶峰圆满说法后，今为开示漏尽者所当行之前分道，而说“诸比丘，彼亦……”等语。于此，“于灭尽有灭尽智”者，谓于已证得名为漏尽之阿罗汉果时，所生之省察智。彼智，于名为阿罗汉果之灭尽初次生起后，复得生起，故名为“灭尽智”。“有依止”者，谓有因、有缘。“解脱”者，谓阿罗汉果解脱。彼解脱实以亲依止缘(upanissayapaccaya)为彼（省察智）之缘。如是，于此（解脱）之后诸句，亦应随其所得而知其为缘之理。 Virāgoti maggo. So hi kilese virājento khepento uppanno, tasmā virāgoti vuccati. Nibbidāti nibbidāñāṇaṃ. Etena balavavipassanaṃ dasseti. Balavavipassanāti bhayatūpaṭṭhāne ñāṇaṃ ādīnavānupassane ñāṇaṃ muñcitukamyatāñāṇaṃ saṅkhārupekkhāñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Yathābhūtañāṇadassananti yathāsabhāvajānanasaṅkhātaṃ dassanaṃ. Etena taruṇavipassanaṃ dasseti. Taruṇavipassanā hi balavavipassanāya paccayo hoti. Taruṇavipassanāti saṅkhāraparicchede ñāṇaṃ kaṅkhāvitaraṇe ñāṇaṃ sammasane ñāṇaṃ maggāmagge ñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Samādhīti pādakajjhānasamādhi. So hi taruṇavipassanāya paccayo hoti. Sukhanti appanāya pubbabhāgasukhaṃ. Tañhi pādakajjhānassa paccayo hoti. Passaddhīti darathapaṭippassaddhi. Sā hi appanāpubbabhāgassa sukhassa paccayo hoti. Pītīti balavapīti. Sā hi darathapaṭippassaddhiyā paccayo hoti. Pāmojjanti dubbalapīti. Sā hi balavapītiyā paccayo hoti. Saddhāti aparāparaṃ uppajjanasaddhā. Sā hi dubbalapītiyā paccayo hoti. Dukkhanti vaṭṭadukkhaṃ. Tañhi aparāparasaddhāya paccayo hoti. Jātīti savikārā khandhajāti[Pg.51]. Sā hi vaṭṭadukkhassa paccayo hoti. Bhavoti kammabhavo. (So hi savikārāya jātiyā paccayo hoti.) Etenupāyena sesapadānipi veditabbāni. 离欲（virāga）就是道。因为它是在令烦恼消退、断除时生起的，所以称为离欲。厌离（nibbidā）是厌离智。这显示了强力观（balavavipassanā）。强力观是指怖畏现起智、过患随观智、欲解脱智、以及行舍智，是对这四种智的通称。如实智见（yathābhūtañāṇadassanaṃ），是指名为如实了知自性的“见”。这显示了初级观（taruṇavipassanā）。初级观是强力观的缘。初级观是指名色分别智、度疑智、思择智、以及道非道智，是对这四种智的通称。定（samādhi）是基础禅定（pādakajjhānasamādhi）。它是初级观的缘。乐（sukhaṃ）是安止定前分之乐。它是基础禅的缘。轻安（passaddhi）是止息热恼。它是安止定前分之乐的缘。喜（pīti）是强喜。它是止息热恼的缘。悦意（pāmojjaṃ）是弱喜。它是强喜的缘。信（saddhā）是接连生起之信。它是弱喜的缘。苦（dukkhaṃ）是轮回苦。它是接连生起之信的缘。生（jāti）是有变异之蕴生。它是轮回苦的缘。有（bhava）是业有。（它是变异之生的缘。）应以此方法了知其余诸词。 Thullaphusitaketi mahāphusitake. Pabbatakandarapadarasākhāti ettha kandaraṃ nāma ‘ka’ntiladdhanāmena udakena dārito udakabhinno pabbatapadeso, yo ‘‘nitambo’’tipi ‘‘nadīkuñcho’’tipi vuccati. Padaraṃ nāma aṭṭhamāse deve avassante phalito bhūmippadeso. Sākhāti kusumbhagāminiyo khuddakamātikāyo. Kusobbhāti khuddakaāvāṭā. Mahāsobbhāti mahāāvāṭā. Kunnadiyoti khuddakanadiyo. Mahānadiyoti gaṅgāyamunādikā mahāsaritā. Evameva kho, bhikkhave, avijjūpanisā saṅkhārātiādīsu avijjā pabbatoti daṭṭhabbā. Abhisaṅkhārā meghoti, viññāṇādivaṭṭaṃ kandarādayoti, vimutti sāgaroti. 所谓“粗大雨点”(thullaphusitaka)，即大雨点。于“山涧、裂地、支流”等词中：“涧”(kandaraṃ)是因水而裂开的山区，亦称“山坡”(nitamba)或“河曲”(nadīkuñcha)。“裂地”(padaraṃ)是八个月不下雨而龟裂的地面。“支流”(sākhā)是流向小蓄水池的小水渠。小蓄水池(kusobbha)即小坑(khuddakaāvāṭa)。大蓄水池(mahāsobbha)即大坑(mahāāvāṭa)。小溪(kunnadi)即小河(khuddakanadi)。大河(mahānadi)即恒河(Gaṅgā)、亚穆纳(Yamunā)等大江(mahāsaritā)。诸比丘，正是这样，于“无明为行之依止”(avijjūpanisā saṅkhārā)等句中，当知无明(avijjā)如山，诸行(abhisaṅkhārā)如雨，识等轮回(viññāṇādivaṭṭa)如山涧等，解脱(vimutti)如大海。 Yathā pabbatamatthake devo vassitvā pabbatakandarādīni pūrento anupubbena mahāsamuddaṃ sāgaraṃ pūreti, evaṃ avijjāpabbatamatthake tāva abhisaṅkhārameghassa vassanaṃ veditabbaṃ. Assutavā hi bālaputhujjano avijjāya aññāṇī hutvā taṇhāya abhilāsaṃ katvā kusalākusalakammaṃ āyūhati, taṃ kusalākusalakammaṃ paṭisandhiviññāṇassa paccayo hoti, paṭisandhiviññāṇādīni nāmarūpādīnaṃ. Iti pabbatamatthake vuṭṭhadevassa kandarādayo pūretvā mahāsamuddaṃ āhacca ṭhitakālo viya avijjāpabbatamatthake vuṭṭhassa abhisaṅkhārameghassa paramparapaccayatāya anupubbena viññāṇādivaṭṭaṃ pūretvā ṭhitakālo. Buddhavacanaṃ pana pāḷiyaṃ agahitampi ‘‘idha tathāgato loke uppajjati, agārasmā anagāriyaṃ pabbajatī’’ti imāya pāḷiyā vasena gahitamevāti veditabbaṃ. Yā hi tassa kulagehe nibbatti, sā kammabhavapaccayā savikārā jāti nāma. So buddhānaṃ vā buddhasāvakānaṃ vā sammukhībhāvaṃ āgamma vaṭṭadosadīpakaṃ lakkhaṇāhaṭaṃ dhammakathaṃ sutvā vaṭṭavasena pīḷito hoti, evamassa savikārā khandhajāti vaṭṭadukkhassa paccayo hoti. So vaṭṭadukkhena pīḷito aparāparaṃ saddhaṃ janetvā agārasmā anagāriyaṃ pabbajati, evamassa vaṭṭadukkhaṃ aparāparasaddhāya paccayo hoti. So pabbajjāmatteneva asantuṭṭho ūnapañcavassakāle nissayaṃ [Pg.52] gahetvā vattapaṭipattiṃ pūrento dvemātikā paguṇaṃ katvā kammākammaṃ uggahetvā yāva arahattā nijjaṭaṃ katvā kammaṭṭhānaṃ gahetvā araññe vasanto pathavīkasiṇādīsu kammaṃ ārabhati, tassa kammaṭṭhānaṃ nissāya dubbalapīti uppajjati. Tadassa saddhūpanisaṃ pāmojjaṃ, taṃ balavapītiyā paccayo hoti. Balavapīti darathapaṭippassaddhiyā, sā appanāpubbabhāgasukhassa, taṃ sukhaṃ pādakajjhānasamādhissa. So samādhinā cittakallataṃ janetvā taruṇavipassanāya kammaṃ karoti. Iccassa pādakajjhānasamādhi taruṇavipassanāya paccayo hoti, taruṇavipassanā balavavipassanāya, balavavipassanā maggassa, maggo phalavimuttiyā, phalavimutti paccavekkhaṇañāṇassāti. Evaṃ devassa anupubbena sāgaraṃ pūretvā ṭhitakālo viya khīṇāsavassa vimuttisāgaraṃ pūretvā ṭhitakālo veditabboti. Tatiyaṃ. 犹如山顶降下雨水，次第注满山涧溪谷，最终汇入浩瀚大洋。无明山顶亦复如是，首先当知，是诸行之云降下。因为不闻法的愚痴凡夫，由于无明而无知，由渴爱而起欲求，造作善与不善业，那善与不善业是结生识的缘，结生识等是名色等的缘。犹如山顶降下的雨水，注满山涧溪谷后到达大洋而安住，无明山顶降下的诸行之云，也以辗转为缘，次第充满识等轮回而安住。再者，佛语虽未在此经文中被引用，也应知道，是依“于此，如来出现于世，从在家而出家”此一经文而被采纳的。因为他在俗家的出生，是名为以业有为缘、有变异的生。当他遇到诸佛或佛弟子，听闻开示轮回过患、阐明诸相的法谈，被轮回所逼迫，这样，他有变异的蕴之生，成为轮回苦的缘。他被轮回苦所逼迫，一再地生起信心，于是从在家而出家，这样，轮回苦成为他一再地生起信心的缘。他仅以出家而不满足，在未满五年时，即寻求依止，圆满各种行持，精通两部《波罗提木叉》，学习业与非业的辨别，直至阿罗汉果，解开纠结，受持业处，居住于林野，从地遍等开始用功。依此业处生起微弱的喜，那以信为强力助缘的喜悦是强喜的缘，强喜是苦恼平息的缘，平息又成为安止定前分之乐的缘，此乐则成为基础禅定之三摩地的缘。他通过三摩地生起心的堪能性，以初阶的观(taruṇavipassanā)而用功。如是，基础禅定之三摩地是初阶观的缘，初阶的观是强力的观的缘，强力的观是道的缘，道是果解脱的缘，果解脱是省察智的缘。犹如天雨次第注满大洋而安住，同样，应当知道，漏尽者的解脱大洋亦如是充满而安住。第三。 4. Aññatitthiyasuttavaṇṇanā 4. 异学经释义 24. Catutthe pāvisīti paviṭṭho. So ca na tāva paviṭṭho, ‘‘pavisissāmī’’ti nikkhantattā pana evaṃ vutto. Yathā kiṃ? Yathā ‘‘gāmaṃ gamissāmī’’ti nikkhantapuriso taṃ gāmaṃ appattopi ‘‘kahaṃ itthannāmo’’ti vutte ‘‘gāmaṃ gato’’ti vuccati, evaṃ. Atippagoti tadā kira therassa atippagoyeva nikkhantadivaso ahosi, atippagoyeva nikkhantabhikkhū bodhiyaṅgaṇe cetiyaṅgaṇe nivāsanapārupanaṭṭhāneti imesu ṭhānesu yāva bhikkhācāravelā hoti, tāva papañcaṃ karonti. Therassa pana ‘‘yāva bhikkhācāravelā hoti, tāva paribbājakehi saddhiṃ ekadvekathāvāre karissāmī’’ti cintayato yaṃnūnāhanti etadahosi. Paribbājakānaṃ ārāmoti so kira ārāmo dakkhiṇadvārassa ca veḷuvanassa ca antarā ahosi. Idhāti imesu catūsu vādesu. Kiṃvādī kimakkhāyīti kiṃ vadati kiṃ ācikkhati, kiṃ ettha samaṇassa gotamassa dassananti pucchanti. Dhammassa cānudhammaṃ byākareyyāmāti, bhotā gotamena yaṃ vuttaṃ kāraṇaṃ, tassa anukāraṇaṃ katheyyāma. Sahadhammiko vādānupātoti parehi vuttakāraṇena sakāraṇo hutvā samaṇassa gotamassa vādānupāto vādappavatti viññūhi garahitabbaṃ kāraṇaṃ koci appamattakopi kathaṃ nāgaccheyya? Idaṃ vuttaṃ hoti – kathaṃ sabbākārenapi samaṇassa gotamassa vāde gārayhaṃ kāraṇaṃ na bhaveyyāti? 24. 第四，“进入”(pāvisi)意即已为托钵而进入(paviṭṭho)。但他尚未进入，只因他已出发，心想“我将要进入”，故如此说。譬如有人说“我要去村庄”，即使还没到达，当被问到“某某人在哪里”时，人们会说“他已经去村庄了”，就是这样。“过早”(atippago)是指，据说当时长老出发的那天确实很早。那些出发很早的比丘们，在菩提树庭院、塔庙庭院等这些地方消磨时间，直到托钵乞食的时刻到来。而长老心想：“趁着还没到托钵乞食的时刻，我与遍行外道(paribbājaka)们作一两次谈论”，于是生此念头。“遍行外道们的园林”(Paribbājakānaṃ ārāmo)是指，据说那个园林位于南门和竹林(Veḷuvana)之间。“于此”(idhā)是指在这四种论说中。“持何论，说何法？”(Kiṃvādī kimakkhāyī)是指，他们问：“沙门乔达摩主张什么，宣说何法？于此，沙门乔达摩的见解为何？”“我们将解说与法相应的法”(Dhammassa cānudhammaṃ byākareyyāma)意即：“我们将阐述与乔达摩尊者所说之理相应的道理。”“与法相符的论证”(sahadhammiko vādānupāto)意即：以他人所说之理为根据，沙门乔达摩的论证与学说，怎么会不落入任何智者所应呵责之处，哪怕是丝毫呢？此话意即：沙门乔达摩的学说，怎么可能在各方面都没有可呵责之处呢？ Iti [Pg.53] vadanti phassapaccayā dukkhanti evaṃ vadantoti attho. Tatrāti tesu catūsu vādesu. Te vata aññatra phassāti idaṃ ‘‘tadapi phassapaccayā’’ti paṭiññāya sādhakavacanaṃ. Yasmā hi na vinā phassena dukkhapaṭisaṃvedanā atthi, tasmā jānitabbametaṃ yathā ‘‘tadapi phassapaccayā’’ti ayamettha adhippāyo. “如是说”(iti vadanti)意即说“苦缘于触”。“于彼”(tatrā)是指在那四种论说中。“彼等实离于触”(Te vata aññatra phassā)这句话，是为了证实“那也是缘于触”(tadapi phassapaccayā)这一论断的佐证之言。因为确实，若无有触，则无有苦受，是故当知，此中意趣即是“那也是缘于触”。 Sādhu, sādhu, ānandāti ayaṃ sādhukāro sāriputtattherassa dinno, ānandattherena pana saddhiṃ bhagavā āmantesi. Ekamidāhanti ettha idhāti nipātamattaṃ, ekaṃ samayanti attho. Idaṃ vacanaṃ ‘‘na kevalaṃ sāriputtova rājagahaṃ paviṭṭho, ahampi pāvisiṃ. Na kevalañca tassevāyaṃ vitakko uppanno, mayhampi uppajji. Na kevalañca tasseva sā titthiyehi saddhiṃ kathā jātā, mayhampi jātapubbā’’ti dassanatthaṃ vuttaṃ. “‘善哉，善哉，阿难！’此赞叹是给予舍利弗长老的，但世尊是向阿难长老说的。于‘Ekamidāhaṃ’中，‘ida’仅为助词，义为‘一时’。说此语是为了表明：‘不仅舍利弗进入了王舍城(Rājagaha)，我也进入过；不仅他生起了此念，我也曾生起过；不仅他和外道有过那番谈话，我过去也曾有过。’” Acchariyaṃ abbhutanti ubhayampetaṃ vimhayadīpanameva. Vacanattho panettha accharaṃ paharituṃ yuttanti acchariyaṃ. Abhūtapubbaṃ bhūtanti abbhutaṃ. Ekena padenāti ‘‘phassapaccayā dukkha’’nti iminā ekena padena. Etena hi sabbavādānaṃ paṭikkhepattho vutto. Esevatthoti esoyeva phassapaccayā dukkhanti paṭiccasamuppādattho. Taññevettha paṭibhātūti taññevettha upaṭṭhātu. Idāni thero jarāmaraṇādikāya paṭiccasamuppādakathāya taṃ atthagambhīrañceva gambhīrāvabhāsañca karonto sace maṃ, bhantetiādiṃ vatvā yaṃmūlakā kathā uppannā, tadeva padaṃ gahetvā vivaṭṭaṃ dassento channaṃtvevātiādimāha. Sesaṃ uttānamevāti. Catutthaṃ. “奇哉！未曾有哉！”这两个词都是表示惊叹的。“奇哉”的词义是：值得弹指赞叹；“未曾有哉”指的是前所未有之事发生了。“以一个词”即是以“触为缘而有苦”这一个词。因为用此词说出了驳斥一切论说的意义。“此即是义”，即“触为缘而有苦”，此即缘起之义。“愿此法义唯独对你显现”，即是愿此法义唯独对你呈现。现在，长老为了以老死等缘起之说，来阐明其义理的深奥和其深奥的显现，说了“尊者，如果……”等语后，便抓住作为此论题根源的那个词，为开示出离轮回之道，而说了“六处……”等语。其余的意义是显而易见的。第四经竟。 5. Bhūmijasuttavaṇṇanā 5. 浮弥迦经释义 25-26. Pañcame bhūmijoti tassa therassa nāmaṃ. Sesamidhāpi purimasutte vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – yasmā idaṃ sukhadukkhaṃ na kevalaṃ phassapaccayā uppajjati, kāyenapi kariyamānaṃ karīyati, vācāyapi manasāpi, attanāpi kariyamānaṃ karīyati, parenapi kariyamānaṃ karīyati, sampajānenapi kariyamānaṃ karīyati, asampajānenapi, tasmā tassa aparampi paccayavisesaṃ dassetuṃ kāye vā hānanda, satītiādimāha. Kāyasañcetanāhetūti kāyadvāre uppannacetanāhetu. Vacīsañcetanāmanosañcetanāsupi eseva nayo. Ettha ca kāyadvāre kāmāvacarakusalākusalavasena [Pg.54] vīsati cetanā labbhanti, tathā vacīdvāre. Manodvāre navahi rūpārūpacetanāhi saddhiṃ ekūnatiṃsāti tīsu dvāresu ekūnasattati cetanā honti, tappaccayaṃ vipākasukhadukkhaṃ dassitaṃ. Avijjāpaccayā cāti idaṃ tāpi cetanā avijjāpaccayā hontīti dassanatthaṃ vuttaṃ. Yasmā pana taṃ yathāvuttacetanābhedaṃ kāyasaṅkhārañceva vacīsaṅkhārañca manosaṅkhārañca parehi anussāhito sāmaṃ asaṅkhārikacittena karoti, parehi kāriyamāno sasaṅkhārikacittenāpi karoti, ‘‘idaṃ nāma kammaṃ karoti, tassa evarūpo nāma vipāko bhavissatī’’ti, evaṃ kammañca vipākañca jānantopi karoti, mātāpitūsu cetiyavandanādīni karontesu anukarontā dārakā viya kevalaṃ kammameva jānanto ‘‘imassa pana kammassa ayaṃ vipāko’’ti vipākaṃ ajānantopi karoti, tasmā taṃ dassetuṃ sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharotītiādi vuttaṃ. 25-26. 第五（经）中，“布米加”（Bhūmija）是那位长老的名字。其余部分也应如前经所述之理趣而知。此处的差别在于：这苦乐不仅因触为缘而生，也由身造作、由语造作、由意造作，或自作、或他作，或有正知而作、或无正知而作，所以为了显示其另一缘的差别，（世尊）说：‘阿难，或于身……’等。“以身思为因”，即以身门所生之思为因。于语思、意思，也是同样的理趣。于此，身门可得二十种欲界善、不善思，语门也是如此；意门则连同九种色、无色界思而有二十九种。如是，三门共有六十九种思，（经中）显示了缘于此而有的异熟苦乐。“亦以无明为缘”，此语是为了显示那些思也是以无明为缘而说。又，因为对于如前所述有种种差别的身行、语行与意行，（人们）或未经他人激励而以无行心自作，或被他人促使而以有行心作；或了知“造作此业，将有如是果报”而作；或如孩童模仿父母礼敬塔庙等，只知其业而不知“此业有此果报”，不了知果报而作。为了显示此义，（世尊）说了：‘阿难，或自身造作彼身行……’等。 Imesu, ānanda, dhammesūti ye ime ‘‘sāmaṃ vā taṃ, ānanda, kāyasaṅkhāra’’ntiādīsu catūsu ṭhānesu vuttā chasattati dvesatā cetanādhammā, imesu dhammesu avijjā upanissayakoṭiyā anupatitā. Sabbepi hi te ‘‘avijjāpaccayā saṅkhārā’’ti ettheva saṅgahaṃ gacchanti. Idāni vivaṭṭaṃ dassento avijjāya tvevātiādimāha. So kāyo na hotīti yasmiṃ kāye sati kāyasañcetanāpaccayaṃ ajjhattaṃ sukhadukkhaṃ uppajjati, so kāyo na hoti. Vācāmanesupi eseva nayo. Apica kāyoti cetanākāyo, vācāpi cetanāvācā, manopi kammamanoyeva. Dvārakāyo vā kāyo. Vācāmanesupi eseva nayo. Khīṇāsavo cetiyaṃ vandati, dhammaṃ bhaṇati, kammaṭṭhānaṃ manasi karoti, kathamassa kāyādayo na hontīti? Avipākattā. Khīṇāsavena hi kataṃ kammaṃ neva kusalaṃ hoti nākusalaṃ. Avipākaṃ hutvā kiriyāmatte tiṭṭhati, tenassa te kāyādayo na hontīti vuttaṃ. 阿难，于此等法中，即于“阿难，彼或为身行”等四处所说之二百七十六种思法，无明以依止支分而随附。诚然，彼等一切皆摄于“无明缘行”一句中。如今，为开示还灭，（世尊）说“然，唯由无明……”等语。所谓“彼身则无”，即有某身时，缘身思而生起内在之苦乐，（于漏尽者）彼身则无。于语、意亦同此理。再者，身即思身，语亦思语，意亦唯是业意。或，身为门身，于语、意亦同此理。“漏尽者礼敬制多、宣说正法、作意业处，云何彼无身等耶？”“因无异熟故。”诚然，漏尽者所作业，既非善，亦非不善，以无异熟，仅住于唯作。是故说彼无身等。 Khettaṃ taṃ na hotītiādīsupi viruhanaṭṭhena taṃ khettaṃ na hoti, patiṭṭhānaṭṭhena vatthu na hoti, paccayaṭṭhena āyatanaṃ na hoti, kāraṇaṭṭhena adhikaraṇaṃ na hoti. Sañcetanāmūlakañhi ajjhattaṃ sukhadukkhaṃ [Pg.55] uppajjeyya, sā sañcetanā etesaṃ viruhanādīnaṃ atthānaṃ abhāvena tassa sukhadukkhassa neva khettaṃ, na vatthu na āyatanaṃ, na adhikaraṇaṃ hotīti. Imasmiṃ sutte vedanādīsu sukhadukkhameva kathitaṃ, tañca kho vipākamevāti. Pañcamaṃ. 于“彼非田”等句中亦然：以生长义，彼非田；以建立义，彼非事；以资助义，彼非处；以原因义，彼非所依。诚然，以思为根之内在苦乐或可生起，然彼思因无生长等义，故于彼苦乐，既非田，非事，非处，亦非所依。于此经中，仅说受等之苦乐，而彼实为异熟而已。第五经（释）竟。 Chaṭṭhaṃ upavāṇasuttaṃ uttānameva. Ettha pana vaṭṭadukkhameva kathitanti. Chaṭṭhaṃ. 第六优波瓦纳经，其义浅显。然于此中，仅宣说轮回之苦而已。第六经（释）竟。 7. Paccayasuttavaṇṇanā 7. 缘经释义 27-28. Sattame paṭipāṭiyā vuttesu pariyosānapadaṃ gahetvā katamañca, bhikkhave, jarāmaraṇantiādi vuttaṃ. Evaṃ paccayaṃ pajānātīti evaṃ dukkhasaccavasena paccayaṃ jānāti. Paccayasamudayādayopi samudayasaccādīnaṃyeva vasena veditabbā. Diṭṭhisampannoti maggadiṭṭhiyā sampanno. Dassanasampannoti tasseva vevacanaṃ. Āgato imaṃ saddhammanti maggasaddhammaṃ āgato. Passatīti maggasaddhammameva passati. Sekkhena ñāṇenāti maggañāṇeneva. Sekkhāya vijjāyāti maggavijjāya eva. Dhammasotaṃ samāpannoti maggasaṅkhātameva dhammasotaṃ samāpanno. Ariyoti puthujjanabhūmiṃ atikkanto. Nibbedhikapaññoti nibbedhikapaññāya samannāgato. Amatadvāraṃ āhacca tiṭṭhatīti amataṃ nāma nibbānaṃ, tassa dvāraṃ ariyamaggaṃ āhacca tiṭṭhatīti. Aṭṭhamaṃ uttānameva. Sattamaaṭṭhamāni. 27-28. 在第七经中，于依次所说中，取其结尾句而说了“诸比丘，何为老死？”等。“如是了知缘”即是以苦谛的方式了知缘。缘之集起等也应以集谛等的方式来理解。“具足见者”即具足道之见。“具足达者”是其同义词。“已达此正法”即已达道之正法。“见”即见道之正法。“以有学之智”即以道之智。“以有学之明”即以道之明。“入于法流”即入于名为道之法流。“圣者”即已超越凡夫地。“具决择慧”即具足决择之慧。“已达不死之门而住”即不死是涅槃之名，其门为圣道，已达此门而住。第八经其义显明。第七与第八。 9. Samaṇabrāhmaṇasuttavaṇṇanā 9. 沙门婆罗门经释义 29-30. Navamaṃ akkharabhāṇakānaṃ bhikkhūnaṃ ajjhāsayena vuttaṃ. Te hi parīti upasaggaṃ pakkhipitvā vuccamāne paṭivijjhituṃ sakkonti. Navamaṃ. 29-30. 第九经是依通晓文句的比丘们的意趣而说。因为他们能够通过加入“pari”这个前缀来洞察所说之义。第九经。 Dasame sabbaṃ uttānameva. Imesu dvīsu suttesu catusaccapaṭivedhova kathito. Dasamaṃ. 第十经全部是明白的。在这两部经中，讲的是四圣谛的洞见。第十经。 Dasabalavaggo tatiyo. 十力品第三 4. Kaḷārakhattiyavaggo 4. 迦罗罗刹帝利品 1. Bhūtasuttavaṇṇanā 1. 已有经释义 31. Kaḷārakhattiyavaggassa [Pg.56] paṭhame ajitapañheti ajitamāṇavena pucchitapañhe. Saṅkhātadhammāseti saṅkhātadhammā vuccanti ñātadhammā tulitadhammā tīritadhammā. Sekkhāti satta sekkhā. Puthūti teyeva satta jane sandhāya puthūti vuttaṃ. Idhāti imasmiṃ sāsane. Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatattā nipako, tvaṃ paṇḍito pabrūhīti yācati. Iriyanti vuttiṃ ācāraṃ gocaraṃ vihāraṃ paṭipattiṃ. Mārisāti bhagavantaṃ ālapati. Sekkhānañca saṅkhātadhammānañca khīṇāsavānañca paṭipattiṃ mayā pucchito paṇḍita, mārisa, mayhaṃ kathehīti ayamettha saṅkhepattho. 31. 迦拉罗刹帝利品第一中，“阿耆多之问”(ajitapañha)即阿耆多(Ajita)童子所问之问。“已辨法者”(Saṅkhātadhammā)，是说已了知法、已衡量法、已度脱法的人。“有学”(sekkhā)即七种有学。“众多”(puthū)即针对此七种人而说为“众多”。“于此”(idha)即于此教法中。关于“智者”(nipako)：智慧被称为“审慎”(nepakkaṃ)，因具足此智慧，故为“智者”；他请求道：“您是智者，请为我说明。”“行”(iriyan)即生活、行为、行处、住处、行道。“尊者”(mārisa)是称呼世尊。“有学、已辨法者及漏尽者的行道，我所问的，智者啊，尊者，请为我解说”——这是此处的简要义。 Tuṇhī ahosīti kasmā yāva tatiyaṃ puṭṭho tuṇhī ahosi? Kiṃ pañhe kaṅkhati, udāhu ajjhāsayeti? Ajjhāsaye kaṅkhati, no pañhe. Evaṃ kirassa ahosi – ‘‘satthā maṃ sekkhāsekkhānaṃ āgamanīyapaṭipadaṃ kathāpetukāmo; sā ca khandhavasena dhātuvasena āyatanavasena paccayākāravasenāti bahūhi kāraṇehi sakkā kathetuṃ. Kathaṃ kathento nu kho satthu ajjhāsayaṃ gahetvā kathetuṃ sakkhissāmī’’ti? Atha satthā cintesi – ‘‘ṭhapetvā maṃ añño pattaṃ ādāya caranto sāvako nāma paññāya sāriputtasamo natthi. Ayampi mayā pañhaṃ puṭṭho yāva tatiyaṃ tuṇhī eva. Pañhe nu kho kaṅkhati, udāhu ajjhāsaye’’ti. Atha ‘‘ajjhāsaye’’ti ñatvā pañhakathanatthāya nayaṃ dadamāno bhūtamidanti, sāriputta, passasīti āha. 他为何沉默？为何直到第三次被问仍沉默？是对问题有疑惑，还是对“意向”(ajjhāsaya)有疑惑？是对“意向”有疑惑，不是对问题。据说他当时这样想：“导师想让我解说有学与无学(sekkhāsekkhā)的行道；而这可以从蕴、界、处、缘起的角度等多种方式来解说。我该如何说，才能把握导师的意向而说呢？”于是导师想：“除了我之外，没有其他能继承我教法的弟子在智慧上能与舍利弗相比。即使是他，被我问了三次也还是沉默。他到底是对问题有疑惑，还是对意向有疑惑呢？”之后，了知是“对意向”有疑惑后，为了让他能解答问题而给予引导，说道：“舍利弗，你见到这已生成者吗？” Tattha bhūtanti jātaṃ nibbattaṃ, khandhapañcakassetaṃ nāmaṃ. Iti satthā ‘‘pañcakkhandhavasena, sāriputta, imaṃ pañhaṃ kathehī’’ti therassa nayaṃ deti. Sahanayadānena pana therassa tīre ṭhitapurisassa vivaṭo ekaṅgaṇo mahāsamuddo viya nayasatena nayasahassena pañhabyākaraṇaṃ upaṭṭhāsi. Atha naṃ byākaronto bhūtamidanti, bhantetiādimāha. Tattha bhūtamidanti idaṃ nibbattaṃ khandhapañcakaṃ. Sammappaññāya passatīti saha vipassanāya maggapaññāya sammā passati. Paṭipanno hotīti sīlato paṭṭhāya yāva arahattamaggā nibbidādīnaṃ [Pg.57] atthāya paṭipanno hoti. Tadāhārasambhavanti idaṃ kasmā ārabhi? Etaṃ khandhapañcakaṃ āhāraṃ paṭicca ṭhitaṃ, tasmā taṃ āhārasambhavaṃ nāma katvā dassetuṃ idaṃ ārabhi. Iti imināpi pariyāyena sekkhapaṭipadā kathitā hoti. Tadāhāranirodhāti tesaṃ āhārānaṃ nirodhena. Idaṃ kasmā ārabhi? Tañhi khandhapañcakaṃ āhāranirodhā nirujjhati, tasmā taṃ āhāranirodhasambhavaṃ nāma katvā dassetuṃ idaṃ ārabhi. Iti imināpi pariyāyena sekkhasseva paṭipadā kathitā. Nibbidāti ādīni sabbāni kāraṇavacanānīti veditabbāni. Anupādā vimuttoti catūhi upādānehi kañci dhammaṃ agahetvā vimutto. Sādhu sādhūti iminā therassa byākaraṇaṃ sampahaṃsetvā sayampi tatheva byākaronto puna ‘‘bhūtamida’’ntiādimāhāti. Paṭhamaṃ. 此处，“已有的”即已生、已成，是五蕴的名称。因此，导师对长老给予引导说：“舍利弗(Sāriputta)，你应依五蕴来解说此问。”随着引导的给予，对长老而言，解说此问的方法便以百种、千种方式呈现，犹如对立于岸边者展现出一望无际的大海。于是，他在解说时说道：“尊者，此是已有的”等等。此处，“此是已有的”即此已生成的五蕴。“以正慧见”即以观(vipassanā)慧与道慧正确地见。“已行道”即从戒开始，为了厌离等，行道直至阿罗汉道。“彼从食生”，为何以此开始？此五蕴依食而住，为显示其名为“从食生”，故以此开始。以此理路，亦是宣说了有学行道。“彼因食灭”，即因彼诸食之灭。为何以此开始？彼五蕴因食灭而灭，为显示其名为“因食灭而生”，故以此开始。以此理路，亦是宣说了有学自身的行道。“厌离”等，皆应知为因缘之语。“无取而解脱”即不以四种取执取任何法而解脱。“善哉！善哉！”世尊以此赞许长老的解说后，自己也同样地解说，再次说道：“此是已有的”等等。第一。 2. Kaḷārasuttavaṇṇanā 2. 迦罗罗经释义 32. Dutiye kaḷārakhattiyoti tassa therassa nāmaṃ. Dantā panassa kaḷārā visamasaṇṭhānā, tasmā ‘‘kaḷāro’’ti vuccati. Hīnāyāvattoti hīnassa gihibhāvassa atthāya nivatto. Assāsamalatthāti assāsaṃ avassayaṃ patiṭṭhaṃ na hi nūna alattha, tayo magge tīṇi ca phalāni nūna nālatthāti dīpeti. Yadi hi tāni labheyya, na sikkhaṃ paccakkhāya hīnāyāvatteyyāti ayaṃ therassa adhippāyo. Na khvāhaṃ, āvusoti ahaṃ kho, āvuso, ‘‘assāsaṃ patto, na patto’’ti na kaṅkhāmi. Therassa hi sāvakapāramīñāṇaṃ avassayo, tasmā so na kaṅkhati. Āyatiṃ panāvusoti iminā ‘‘āyatiṃ paṭisandhi tumhākaṃ ugghāṭitā, na ugghāṭitā’’ti arahattappattiṃ pucchati. Na khvāhaṃ, āvuso, vicikicchāmīti iminā thero tattha vicikicchābhāvaṃ dīpeti. 32. 于第二经中，迦拉罗刹帝利(Kaḷārakhattiya)是那位长老的名字。他的牙齿不平整(kaḷārā visamasaṇṭhānā)，因此被称为“迦拉罗”(Kaḷāro)。“还俗于低劣者”(Hīnāyāvatto)意为：为了低劣的在家生活而退转。“未得安稳”(Assāsamalattha)显示他确实未得安稳、依靠、立足处，即确实未得三道与三果。因为如果他证得了它们，就不会舍戒还俗于低劣者——这是那位长老的意趣。“贤友，我实不疑”(Na khvāhaṃ, āvuso)意为：贤友，我实不怀疑“我是否已得安稳”。因为长老以声闻波罗蜜智(sāvakapāramīñāṇa)为依靠，所以他不怀疑。“然而，贤友，于未来”(Āyatiṃ panāvuso)这句是询问阿罗汉果：“您的未来结生是否已断除？”“贤友，我实无疑惑”(Na khvāhaṃ, āvuso, vicikicchāmi)这句，长老以此显示他于此无有疑惑。 Yena bhagavā tenupasaṅkamīti ‘‘imaṃ sutakāraṇaṃ bhagavato ārocessāmī’’ti upasaṅkami. Aññā byākatāti arahattaṃ byākataṃ. Khīṇā jātīti na therena evaṃ byākatā, ayaṃ pana thero tuṭṭho pasanno evaṃ padabyañjanāni āropetvā āha. Aññataraṃ bhikkhuṃ āmantesīti taṃ sutvā satthā cintesi – ‘‘sāriputto dhīro gambhīro. Na so kenaci kāraṇena evaṃ byākarissati. Saṃkhittena pana pañho byākato [Pg.58] bhavissati. Pakkosāpetvā naṃ pañhaṃ byākarāpessāmī’’ti aññataraṃ bhikkhuṃ āmantesi. “他前往世尊之处”(Yena bhagavā tenupasaṅkami)意为：心想“我应将这听闻之事禀告世尊”，因而前去。“已记说究竟智”(Aññā byākatā)意为：阿罗汉果已被记说。“生已尽”(Khīṇā jāti)等语，并非由舍利弗长老如此记说，而是这位长老心生欢喜与净信，自行添加了这些词句而说。“召来某位比丘”(Aññataraṃ bhikkhuṃ āmantesi)意为：世尊听后心想：“舍利弗是贤智且深邃的，他不会无故如此记说，想必是以简略的方式解答了问题。我应叫他来，让他解说此问。”于是召来某位比丘。 Sace taṃ sāriputtāti idaṃ bhagavā ‘‘na esa attano dhammatāya aññaṃ byākarissati, pañhametaṃ pucchissāmi, taṃ kathentova aññaṃ byākarissatī’’ti aññaṃ byākarāpetuṃ evaṃ pucchi. Yaṃnidānāvuso, jātīti, āvuso, ayaṃ jāti nāma yaṃpaccayā, tassa paccayassa khayā khīṇasmiṃ jātiyā paccaye jātisaṅkhātaṃ phalaṃ khīṇanti viditaṃ. Idhāpi ca thero pañhe akaṅkhitvā ajjhāsaye kaṅkhati. Evaṃ kirassa ahosi – ‘‘aññā nāma taṇhā khīṇā, upādānaṃ khīṇaṃ, bhavo khīṇo, paccayo khīṇo, kilesā khīṇātiādīhi bahūhi kāraṇehi sakkā byākātuṃ, kathaṃ kathento pana satthu ajjhāsayaṃ gahetuṃ sakkhissāmī’’ti. 世尊说“舍利弗，如果那样”等句，是为了让他记说最终智而如此提问，心想：“他不会依其自性记说最终智。我将问他这个问题，他在解说此问时，就会记说最终智。”（问：）“贤友，生以何为缘？”其义为：贤友，此名为“生”者，缘于何缘；彼缘灭故，于生之缘灭尽时，当知被称为“生”的果亦已灭尽。于此，长老并非对问题有疑惑，而是对（世尊的）意向有疑惑。据说他当时这样想：“名为‘最终智’者，可以从许多原因来记说，如：爱已尽、取已尽、有已尽、缘已尽、烦恼已尽等。但我该如何说，才能把握世尊的意向呢？” Kiñcāpi evaṃ ajjhāsaye kaṅkhati, pañhaṃ pana aṭṭhapetvāva paccayākāravasena byākāsi. Satthāpi paccayākāravaseneva byākarāpetukāmo, tasmā esa byākarontova ajjhāsayaṃ gaṇhi. Tāvadeva ‘‘gahito me satthu ajjhāsayo’’ti aññāsi. Athassa nayasatena nayasahassena pañhabyākaraṇaṃ upaṭṭhāsi. Yasmā pana bhagavā uttari pañhaṃ pucchati, tasmā tena taṃ byākaraṇaṃ anumoditanti veditabbaṃ. 虽然他对（世尊的）意向如此疑惑，但他并未搁置问题，而是依缘起的方式作了解答。导师也希望他依缘起的方式来解答，因此当他解答时，便领会了导师的意向。他立刻了知：“我已领会导师的意向。”于是，对该问题的解答便以百种、千种方式向他呈现。又，因为世尊继续追问，故应知他的解答已为世尊所认可。 Kathaṃ jānato pana teti idaṃ kasmā ārabhi? Savisaye sīhanādaṃ nadāpetuṃ. Thero kira sūkaranikhātaleṇadvāre dīghanakhaparibbājakassa vedanāpariggahasutte kathiyamāne tālavaṇṭaṃ gahetvā satthāraṃ bījayamāno ṭhito tisso vedanā pariggahetvā sāvakapāramīñāṇaṃ adhigato, ayamassa savisayo. Imasmiṃ savisaye ṭhito sīhanādaṃ nadissatīti naṃ sandhāya satthā idaṃ pañhaṃ pucchi. Aniccāti hutvā abhāvaṭṭhena aniccā. Yadaniccaṃ taṃ dukkhanti ettha kiñcāpi sukhā vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā, adukkhamasukhā ñāṇasukhā aññāṇadukkhā, vipariṇāmakoṭiyā pana sabbāva dukkhā nāma jātā. Viditanti yasmā evaṃ vedanāttayaṃ dukkhanti viditaṃ, tasmā yā tattha taṇhā, sā na upaṭṭhāsīti dasseti. “然而，知者如何？”此问为何而发？为令其于自领域作狮子吼。据说，当世尊于野猪洞(Sūkaranikhāta)口为长爪(Dīghanakha)游行者说《受遍取经》(Vedanāpariggaha Sutta)时，长老正手持多罗扇为导师扇风，彼时他遍取三受而证得声闻波罗蜜智，此即其领域。导师念及‘他将安住于此领域作狮子吼’，故针对他问此问题。“无常”，即有而后无之义。“凡无常者，彼即是苦”，于此，虽说乐受住时为乐，变时为苦；苦受住时为苦，变时为乐；不苦不乐受，有智为乐，无智为苦；然依变易之究竟而言，一切皆名为苦。“已知”：此句显示，正因为如此了知三组受皆是苦，所以于彼的贪爱便不现起。 Sādhu [Pg.59] sādhūti therassa vedanāparicchedajānane sampahaṃsanaṃ. Thero hi vedanā ekāti vā dve tisso catassoti vā avuttepi vuttanayena tāsaṃ tissoti paricchedaṃ aññāsi, tena taṃ bhagavā sampahaṃsanto evamāha. Dukkhasminti idaṃ bhagavā iminā adhippāyena āha – ‘‘sāriputta, yaṃ tayā ‘iminā kāraṇena vedanāsu taṇhā na upaṭṭhāsī’ti byākataṃ, taṃ subyākataṃ. ‘Tisso vedanā’ti vibhajantena pana te atippapañco kato, taṃ ‘dukkhasmi’nti byākarontenapi hi te subyākatameva bhaveyya. Yaṃkiñci vedayitaṃ, taṃ dukkhanti ñātamattepi hi vedanāsu taṇhā na tiṭṭhati’’. “善哉！善哉！”此为赞叹长老了知受之分别。因为，纵使世尊未曾说受为一、二、三或四，长老亦能依已说之法，了知其分别为三，是故世尊赞叹他而如是说。“于苦”，世尊怀此意趣而说：“舍利弗，你解答说‘由于此因，于诸受中，贪爱不现起’，此为善说。然而，你将受分为三种，则作了过多的铺陈。因为，即便你只回答‘于苦’，亦是善说。盖因只要了知‘任何所受，皆是苦’，贪爱即于诸受中无从住立。” Kathaṃ vimokkhāti katarā vimokkhā, katarena vimokkhena tayā aññā byākatāti attho? Ajjhattaṃ vimokkhāti ajjhattavimokkhena, ajjhattasaṅkhāre pariggahetvā pattaarahattenāti attho. Tattha catukkaṃ veditabbaṃ – ajjhattaṃ abhiniveso ajjhattaṃ vuṭṭhānaṃ, ajjhattaṃ abhiniveso bahiddhā vuṭṭhānaṃ, bahiddhā abhiniveso bahiddhā vuṭṭhānaṃ, bahiddhā abhiniveso ajjhattaṃ vuṭṭhānanti. Ajjhattañhi abhinivesitvā bahiddhādhammāpi daṭṭhabbāyeva, bahiddhā abhinivesitvā ajjhattadhammāpi. Tasmā koci bhikkhu ajjhattaṃ saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā bahiddhā otāreti, bahiddhāpi pariggahetvā puna ajjhattaṃ otāreti, tassa ajjhatta saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti ajjhattaṃ abhiniveso ajjhattaṃ vuṭṭhānaṃ nāma. Koci ajjhattaṃ saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā bahiddhā otāreti, tassa bahiddhā saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti ajjhattaṃ abhiniveso bahiddhā vuṭṭhānaṃ nāma. Koci bahiddhā saṅkhāresu ñāṇaṃ otāretvā, te vavatthapetvā ajjhattaṃ otāreti, ajjhattampi pariggahetvā puna bahiddhā otāreti, tassa bahiddhā saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti bahiddhā abhiniveso bahiddhā vuṭṭhānaṃ nāma. Koci bahiddhā saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā ajjhattaṃ otāreti, tassa ajjhattasaṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti bahiddhā abhiniveso ajjhattaṃ vuṭṭhānaṃ nāma. Tatra thero ‘‘ajjhattasaṅkhāre pariggahetvā tesaṃ vavatthānakāle maggavuṭṭhānena arahattaṃ pattosmī’’ti dassento ajjhattaṃ vimokkhā khvāhaṃ, āvusoti āha. “如何解脱？”意思是：“是哪种解脱？你是通过哪种解脱而宣说究竟知的？”“内解脱”，意思是：“以内解脱，即把握内在诸行而证得阿罗汉果。”于此应知有四法：内专注而内出离，内专注而外出离，外专注而外出离，外专注而内出离。确实，专注于内，亦应见外法；专注于外，亦应见内法。因此，某位比丘将智沉入内在诸行，确定它们后，再沉入外在诸行；把握外在诸行后，又复沉入内在诸行，当他省察内在诸行时，生起道之出离。这称为内专注而内出离。某位比丘将智沉入内在诸行，确定它们后，再沉入外在诸行，当他省察外在诸行时，生起道之出离。这称为内专注而外出离。某位比丘将智沉入外在诸行，确定它们后，再沉入内在诸行；把握内在诸行后，又复沉入外在诸行，当他省察外在诸行时，生起道之出离。这称为外专注而外出离。某位比丘将智沉入外在诸行，确定它们后，再沉入内在诸行，当他省察内在诸行时，生起道之出离。这称为外专注而内出离。于此，长老为了表明“我把握内在诸行，在确定它们之时，以道之出离而证得阿罗汉果”，故说：“贤友，我确实是由内解脱。” Sabbupādānakkhayāti [Pg.60] sabbesaṃ catunnampi upādānānaṃ khayena. Tathā sato viharāmīti tenākārena satiyā samannāgato viharāmi. Yathā sataṃ viharantanti yenākārena maṃ satiyā samannāgataṃ viharantaṃ. Āsavā nānussavantīti cakkhuto rūpe savanti āsavanti sandanti pavattantīti evaṃ chahi dvārehi chasu ārammaṇesu savanadhammā kāmāsavādayo āsavā nānussavanti nānuppavaḍḍhanti, yathā me na uppajjantīti attho. Attānañca nāvajānāmīti attānañca na avajānāmi. Iminā omānapahānaṃ kathitaṃ. Evañhi sati pajānanā pasannā hoti. “一切执取灭尽”，指所有四种执取的灭尽。“如是具念而住”，指以彼行相，具念而住。“如我具念而住”，指我以何种方式具足念而住。“诸漏不随流”，指从眼于色等，于六门对六境，有流漏性质的欲漏等诸漏，不随流、不增长，其义为：于我处不生起。“亦不轻视自己”，指亦不轻贱自己。此说为断除卑慢。因为如此，慧便明净。 Samaṇenāti buddhasamaṇena. Tesvāhaṃ na kaṅkhāmīti tesu ahaṃ ‘‘kataro kāmāsavo, kataro bhavāsavo, kataro diṭṭhāsavo, kataro avijjāsavo’’ti evaṃ sarūpabhedatopi, ‘‘cattāro āsavā’’ti evaṃ gaṇanaparicchedatopi na kaṅkhāmi. Te me pahīnāti na vicikicchāmīti te mayhaṃ pahīnāti vicikicchaṃ na uppādemi. Idaṃ bhagavā ‘‘evaṃ byākarontenapi tayā subyākataṃ bhaveyya ‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso’tiādīni pana te vadantena atippapañco kato’’ti dassento āha. “沙门”，指佛陀沙门。“我于彼等无疑惑”，指我于彼等，无论是从“何为欲漏，何为有漏，何为见漏，何为无明漏”这样的自性差别上，还是从“有四漏”这样的数量限定上，皆无疑惑。“我于彼等已断无疑”，指我不会生起“彼等已为我所断否？”的疑惑。世尊为了显示“即使你那样回答，也同样是善解答，但你说‘贤友，我确实是由内解脱’等，则未免过于繁复了”，而说此话。 Uṭṭhāyāsanā vihāraṃ pāvisīti paññattavarabuddhāsanato uṭṭhahitvā vihāraṃ antomahāgandhakuṭiṃ pāvisi asambhinnāya eva parisāya. Kasmā? Buddhā hi aniṭṭhitāya desanāya asambhinnāya parisāya uṭṭhāyāsanā gandhakuṭiṃ pavisantā puggalathomanatthaṃ vā pavisanti dhammathomanatthaṃ vā. Tattha puggalathomanatthaṃ pavisanto satthā evaṃ cintesi – ‘‘imaṃ mayā saṃkhittena uddesaṃ uddiṭṭhaṃ vitthārena ca avibhattaṃ dhammapaṭiggāhakā bhikkhū uggahetvā ānandaṃ vā kaccāyanaṃ vā upasaṅkamitvā pucchissanti, te mayhaṃ ñāṇena saṃsandetvā kathessanti, tatopi dhammapaṭiggāhakā puna maṃ pucchissanti. Tesamahaṃ ‘sukathitaṃ, bhikkhave, ānandena, sukathitaṃ kaccāyanena, maṃ cepi tumhe etamatthaṃ puccheyyātha, ahampi naṃ evameva byākareyya’nti evaṃ te puggale thomessāmi. Tato tesu gāravaṃ janetvā bhikkhū upasaṅkamissanti, tepi bhikkhū atthe ca dhamme ca niyojessanti, te tehi niyojitā tisso sikkhā paripūretvā dukkhassantaṃ karissantī’’ti. “从座起，入精舍”，意指从所设的殊胜佛座起，于会众未散时，进入精舍内的大香孤邸（mahāgandhakuṭi）。为何如此？因为诸佛于说法未终、会众未散时，从座起而入香孤邸，或是为了赞叹个人，或是为了赞叹法。在此，当为赞叹个人而入室时，导师如是思惟：“我对此以简略的方式举示了纲要，而未曾详细分别。领受法的比丘们，在领受后，将去亲近阿难或迦旃延，并向他们请教。他们将对照我的智慧而解说，之后，领受法的比丘们又将再问我。我将对他们说：‘诸比丘，阿难善说，迦旃延善说。即使你们问我此义，我亦将如是解答。’如是赞叹彼等个人。于是，比丘们将对他们生起敬意，并去亲近他们。他们亦将使诸比丘致力于义与法，为他们所策励者，将圆满三学，并作苦的终结。” Atha [Pg.61] vā panassa evaṃ hoti – ‘‘esa mayi pakkante attano ānubhāvaṃ karissati, atha naṃ ahampi tatheva thomessāmi, taṃ mama thomanaṃ sutvā gāravajātā bhikkhū imaṃ upasaṅkamitabbaṃ, vacanañcassa sotabbaṃ saddhātabbaṃ maññissanti, taṃ tesaṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti dhammathomanatthaṃ pavisanto evaṃ cintesi yathā dhammadāyādasutte cintesi. Tatra hissa evaṃ ahosi – ‘‘mayi vihāraṃ paviṭṭhe āmisadāyādaṃ garahanto dhammadāyādañca thomento imissaṃyeva parisati nisinno sāriputto dhammaṃ desessati, evaṃ dvinnampi amhākaṃ ekajjhāsayāya matiyā desitā ayaṃ desanā aggā ca garukā ca bhavissati pāsāṇacchattasadisā’’ti. 或者，世尊如是思惟：“此舍利弗将于我离去后，展现自己的威力，届时我亦将同样赞叹他。诸比丘闻我赞叹，心生敬意，将会认为应亲近此舍利弗，其言应听、应信。此将为他们带来长久的利益与安乐。”为赞叹法而入室时，世尊如是思惟，犹如在《法嗣经》(Dhammadāyādasutta)中所思惟。于彼经中，他如是思惟：“我入精舍后，舍利弗将坐于此会众中，呵责财利继承(āmisadāyāda)，赞叹法之继承(dhammadāyāda)，而宣说法要。如是我们二人以同一意向、同一智慧所说之法，将成为最上、最受敬重，犹如石伞一般。” Idha pana āyasmantaṃ sāriputtaṃ ukkaṃsetvā pakāsetvā ṭhapetukāmo puggalathomanatthaṃ uṭṭhāyāsanā vihāraṃ pāvisi. Īdisesu ṭhānesu bhagavā nisinnāsaneyeva antarahito cittagatiyā vihāraṃ pavisatīti veditabbo. Yadi hi kāyagatiyā gaccheyya, sabbā parisā bhagavantaṃ parivāretvā gaccheyya, sā ekavāraṃ bhinnā puna dussannipātā bhaveyyāti bhagavā adissamānena kāyena cittagatiyā eva pāvisi. 于此，世尊欲称扬、阐明、确立具寿舍利弗，为赞叹个人故，从座而起，进入精舍。应知，在此等处，世尊即于所坐之座上隐没，以心行(cittagati)进入精舍。因为，若以身行(kāyagati)而去，则所有会众皆将围绕世尊而行。会众一旦散开，便难以再聚集，因此世尊以不可见之身，唯以心行而入。 Evaṃ paviṭṭhe pana bhagavati bhagavato adhippāyānurūpameva sīhanādaṃ naditukāmo tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi. Pubbe appaṭisaṃviditanti idaṃ nāma pucchissatīti pubbe mayā aviditaṃ aññātaṃ. Paṭhamaṃ pañhanti, ‘‘sace taṃ, sāriputta, evaṃ puccheyyuṃ kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā khīṇā jātī’’ti imaṃ paṭhamaṃ pañhaṃ. Dandhāyitattanti satthu āsayajānanatthaṃ dandhabhāvo asīghatā. Paṭhamaṃ pañhaṃ anumodīti, ‘‘jāti panāvuso sāriputta, kiṃnidānā’’ti imaṃ dutiyaṃ pañhaṃ pucchanto, ‘‘yaṃnidānāvuso, jātī’’ti evaṃ vissajjitaṃ paṭhamaṃ pañhaṃ anumodi. 当世尊如是进入后，具寿舍利弗欲作符合世尊意趣的狮子吼，于世尊离去不久，告诸比丘：“‘先前未曾省察’（appaṭisaṃvidita），是说‘将会问这个问题’，此为我先前所不知、不晓。‘第一个问题’（paṭhamaṃ pañhaṃ），即‘贤友舍利弗，倘若有人如此问你：“贤友舍利弗，你是如何知、如何见而宣说究竟知：生已尽？”’，此为第一个问题。‘迟缓’（dandhāyitatta），是说为了了知导师的意趣而迟缓、不迅速。‘随喜第一个问题’（Paṭhamaṃ pañhaṃ anumodī），是说当问“贤友舍利弗，然则生以何为缘？”此第二问时，即随喜了那被如此回答的第一个问题：“贤友，生乃以彼为缘。” Etadahosīti bhagavatā anumodite nayasatena nayasahassena pañhassa ekaṅgaṇikabhāvena pākaṭībhūtattā etaṃ ahosi. Divasampāhaṃ bhagavato etamatthaṃ byākareyyanti sakaladivasampi ahaṃ bhagavato etaṃ paṭiccasamuppādatthaṃ [Pg.62] puṭṭho sakaladivasampi aññamaññehi padabyañjanehi byākareyyaṃ. Yena bhagavā tenupasaṅkamīti evaṃ kirassa ahosi – ‘‘thero uḷārasīhanādaṃ nadati, sukāraṇaṃ etaṃ, dasabalassa naṃ ārocessāmī’’ti. Tasmā yena bhagavā tenupasaṅkami. “我生此念”（Etadahosi），是说因世尊以百种、千种理趣随喜，问题如在庭院中般显现，故生此念。“我能为世尊解释此义，纵使一日”（Divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ），是说我若被问及此缘起之义（paṭiccasamuppāda），能以不同之文句，为世尊解释一整日。“遂诣世尊处”（Yena bhagavā tenupasaṅkami），据说他如此思惟：“长老作此广大狮子吼，此乃善因，我当告知十力者（dasabala）。”因此，他遂诣世尊处。 Sā hi bhikkhu sāriputtassa dhammadhātūti ettha dhammadhātūti paccayākārassa vivaṭabhāvadassanasamatthaṃ sāvakapāramīñāṇaṃ. Sāvakānañhi sāvakapāramīñāṇaṃ sabbaññutaññāṇagatikameva hoti. Yathā buddhānaṃ atītānāgatapaccuppannā dhammā sabbaññutaññāṇassa pākaṭā honti, evaṃ therassa sāvakapāramīñāṇaṃ sabbepi sāvakañāṇassa gocaradhamme jānātīti. Dutiyaṃ. “比丘，此是舍利弗的法界”——此处的“法界”（dhammadhātu）是指能够如实观见缘起之开显状态的声闻波罗蜜智。因为声闻的声闻波罗蜜智，实同于一切智智之性。正如诸佛的过去、未来、现在诸法都显现于一切智智中一样，长老的声闻波罗蜜智也能了知所有声闻智所行之法。第二。 3. Ñāṇavatthusuttavaṇṇanā 3. 智事经释义 33. Tatiye taṃ suṇāthāti taṃ ñāṇavatthudesanaṃ suṇātha. Ñāṇavatthūnīti cettha ñāṇameva ñāṇavatthūti veditabbaṃ. Jarāmaraṇe ñāṇantiādīsu catūsu paṭhamaṃ savanamayañāṇaṃ sammasanañāṇaṃ paṭivedhañāṇaṃ paccavekkhaṇañāṇanti catubbidhaṃ vaṭṭati, tathā dutiyaṃ. Tatiyaṃ pana ṭhapetvā sammasanañāṇaṃ tividhameva hoti, tathā catutthaṃ. Lokuttaradhammesu hi sammasanaṃ nāma natthi. Jātiyā ñāṇantiādīsupi eseva nayo. Iminā dhammenāti iminā catusaccadhammena vā maggañāṇadhammena vā. 33. 于第三经中，“你们应当听闻它”即是听闻此智事教示。于此，当知“智事”即是智本身。于“老死之智”等四智中，第一智可为闻所成智、省思智、通达智、省察智此四种；第二智亦然。然第三智，除去省思智，仅有三种；第四智亦然。因为在出世间法中，确实没有所谓的省思智。于“生之智”等中，理路亦同。“以此法”即以此四圣谛法或道智法。 Diṭṭhenātiādīsu diṭṭhenāti ñāṇacakkhunā diṭṭhena. Viditenāti paññāya viditena. Akālikenāti kiñci kālaṃ anatikkamitvā paṭivedhānantaraṃyeva phaladāyakena. Pattenāti adhigatena. Pariyogāḷhenāti pariyogāhitena paññāya anupaviṭṭhena. Atītānāgate nayaṃ netīti ‘‘ye kho kecī’’tiādinā nayena atīte ca anāgate ca nayaṃ neti. Ettha ca na catusaccadhammena vā maggañāṇadhammena vā sakkā atītānāgate nayaṃ netuṃ, catusacce pana maggañāṇena paṭividdhe parato paccavekkhaṇañāṇaṃ nāma hoti. Tena nayaṃ netīti veditabbā. Abbhaññaṃsūti abhiaññaṃsu jāniṃsu. Seyyathāpāhaṃ, etarahīti yathā ahaṃ etarahi catusaccavasena jānāmi. Anvaye ñāṇanti anuaye ñāṇaṃ, dhammañāṇassa anugamane ñāṇaṃ, paccavekkhaṇañāṇassetaṃ nāmaṃ. Dhamme ñāṇanti maggañāṇaṃ. Imasmiṃ sutte khīṇāsavassa sekkhabhūmi kathitā hoti. Tatiyaṃ. 于“以见”等句中，“以见”即是以智眼所见。“以知”即是以慧所知。“无时”即是不逾越任何时间，于通达之后立即能与果。“已证”即是已证得。“深入”即是以慧深入。“于过去、未来运用理路”即是以“凡任何……”等理路，于过去及未来运用理路。于此，不能以四圣谛法或道智法于过去、未来运用理路；然以道智通达四圣谛后，则有名为“省察智”者生起。当知，即是以此省察智运用理路。“彼等已了知”即是彼等已亲知、已知。“如我今时”即是如我今时以四圣谛的方式而知。“随顺智”，即随顺于法智之智，此为省察智之名。“法智”即是道智。于此经中，说的是漏尽者的有学地。第三。 4. Dutiyañāṇavatthusuttavaṇṇanā 4. 第二智事经释义 34. Catutthe [Pg.63] sattasattarīti satta ca sattari ca. Byañjanabhāṇakā kira te bhikkhū, bahubyañjanaṃ katvā vuccamāne paṭivijjhituṃ sakkonti, tasmā tesaṃ ajjhāsayena idaṃ suttaṃ vuttaṃ. Dhammaṭṭhitiñāṇanti paccayākāre ñāṇaṃ. Paccayākāro hi dhammānaṃ pavattiṭṭhitikāraṇattā dhammaṭṭhitīti vuccati, ettha ñāṇaṃ dhammaṭṭhitiñāṇaṃ, etasseva chabbidhassa ñāṇassetaṃ adhivacanaṃ. Khayadhammanti khayagamanasabhāvaṃ. Vayadhammanti vayagamanasabhāvaṃ. Virāgadhammanti virajjanasabhāvaṃ. Nirodhadhammanti nirujjhanasabhāvaṃ. Sattasattarīti ekekasmiṃ satta satta katvā ekādasasu padesu sattasattari. Imasmiṃ sutte vipassanāpaṭivipassanā kathitā. Catutthaṃ. 34. 第四经中，七十七是指七与七十。据说那些比丘是精通文句者，当以众多文句解说时，他们能够通达，因此此经是依他们的倾向而说。法住智(dhammaṭṭhitiñāṇa)是指于缘起之智。因为缘起是诸法流行安住之因，故称“法住”；于此之智即是法住智，这是那六种智的同义词。所谓坏法，即有趋于坏灭之自性。所谓败法，即有趋于衰败之自性。所谓离贪法，即有离染之自性。所谓灭法，即有止息之自性。“七十七”是指于十一处，每一处作七，共有七十七。此经宣说了观(vipassanā)与反观。第四经竟。 5. Avijjāpaccayasuttavaṇṇanā 5. 无明缘经释义 35. Pañcame samudayo hotīti satthā idheva desanaṃ osāpesi. Kiṃkāraṇāti? Diṭṭhigatikassa okāsadānatthaṃ. Tassañhi parisati upārambhacitto diṭṭhigatiko atthi, so pañhaṃ pucchissati, athassāhaṃ vissajjessāmīti tassa okāsadānatthaṃ desanaṃ osāpesi. No kallo pañhoti ayutto pañho. Duppañho esoti attho. Nanu ca ‘‘katamaṃ nu kho, bhante, jarāmaraṇa’’nti? Idaṃ supucchitanti. Kiñcāpi supucchitaṃ, yathā pana satasahassagghanike suvaṇṇathāle vaḍḍhitassa subhojanassa matthake āmalakamattepi gūthapiṇḍe ṭhapite sabbaṃ bhojanaṃ dubbhojanaṃ hoti chaḍḍetabbaṃ, evameva ‘‘kassa ca panidaṃ jarāmaraṇa’’nti? Iminā sattūpaladdhivādapadena gūthapiṇḍena taṃ bhojanaṃ dubbhojanaṃ viya ayampi sabbo duppañhova jātoti. 35. 第五经中，导师说到“有此集起”时，便在此结束了开示。是何原因？为了给持邪见者(diṭṭhigatika)一个机会。因为在那会众中，有一位心怀责难的持邪见者，他会提问，导师心想：‘我将为他解答’，为了给他机会，所以结束了开示。‘问题不当’即是不适合的问题，意思是说，这是个恶问。‘尊者，什么是老死呢？’这难道不是善问吗？虽然是善问，但譬如在价值十万的金盘中盛满了美食，若在上面放一团如庵摩罗果大小的粪便，所有食物都会变成不洁之食，应当丢弃；同样地，‘这老死是谁的呢？’这句表达了执取众生(sattūpaladdhi)之见的言词，就如同一团粪便，使整个问题都成了恶问。 Brahmacariyavāsoti ariyamaggavāso. Taṃ jīvaṃ taṃ sarīranti yassa hi ayaṃ diṭṭhi, so ‘‘jīve ucchijjamāne sarīraṃ ucchijjati, sarīre ucchijjante jīvitaṃ ucchijjatī’’ti gaṇhāti. Evaṃ gaṇhato sā diṭṭhi ‘‘satto ucchijjatī’’ti gahitattā ucchedadiṭṭhi nāma hoti. Sace pana saṅkhārāva uppajjanti ceva nirujjhanti cāti gaṇheyya, sāsanāvacarā sammādiṭṭhi nāma bhaveyya. Ariyamaggo ca nāmeso vaṭṭaṃ nirodhento vaṭṭaṃ samucchindanto uppajjati[Pg.64], tadeva taṃ vaṭṭaṃ ucchedadiṭṭhiyā gahitākārassa sambhave sati vināva maggabhāvanāya nirujjhatīti maggabhāvanā niratthakā hoti. Tena vuttaṃ ‘‘brahmacariyavāso na hotī’’ti. “梵行住”即圣道住。若有持“命即是身”此见者，他便执取：“命断灭时身亦断灭，身断灭时命亦断灭。”如此执取者，其见解因执取“有情断灭”，故名断见。然而，若能执取“唯诸行生起、坏灭”，则成随顺教法之正见。此圣道乃为止息轮回、断绝轮回而生起。若断见所执取的方式可能成立，则轮回无需修习道即会止息，如此一来，修习道便毫无意义。是故说：“梵行住便不存在。” Dutiyanaye aññaṃ jīvaṃ aññaṃ sarīranti yassa ayaṃ diṭṭhi, so ‘‘sarīraṃ idheva ucchijjati, na jīvitaṃ, jīvitaṃ pana pañjarato sakuṇo viya yathāsukhaṃ gacchatī’’ti gaṇhāti. Evaṃ gaṇhato sā diṭṭhi ‘‘imasmā lokā jīvitaṃ paralokaṃ gata’’nti gahitattā sassatadiṭṭhi nāma hoti. Ayañca ariyamaggo tebhūmakavaṭṭaṃ vivaṭṭento uppajjati, so ekasaṅkhārepi nicce dhuve sassate sati uppannopi vaṭṭaṃ vivaṭṭetuṃ na sakkotīti maggabhāvanā niratthakā hoti. Tena vuttaṃ ‘‘aññaṃ jīvaṃ aññaṃ sarīranti vā bhikkhu diṭṭhiyā sati brahmacariyavāso na hotī’’ti. 于第二种方式中，若有持“命是一物，身是另一物”此见者，他便执取：“身于此处断灭，命则不然；命如同鸟出牢笼，随意而去。”如此执取者，其见解因执取“命从此世去往他世”，故名常见。此圣道乃为脱离三界轮回而生起，若有一行是常、是恒、是永恒，则圣道即使生起，亦无法使之脱离轮回，如此修习道便毫无意义。是故说：“比丘，若持有‘命是一物，身是另一物’之见，梵行住便不存在。” Visūkāyikānītiādi sabbaṃ micchādiṭṭhivevacanameva. Sā hi sammādiṭṭhiyā vinivijjhanaṭṭhena visūkamiva attānaṃ āvaraṇato visūkāyikaṃ, sammādiṭṭhiṃ ananuvattitvā tassā virodhena pavattanato visevitaṃ, kadāci ucchedassa kadāci sassatassa gahaṇato virūpaṃ phanditaṃ vipphanditanti vuccati. Tālāvatthukatānīti tālavatthu viya katāni, puna aviruhaṇaṭṭhena matthakacchinnatālo viya samūlaṃ tālaṃ uddharitvā tassa patiṭṭhitaṭṭhānaṃ viya ca katānīti attho. Anabhāvaṃkatānīti anuabhāvaṃ katānīti. Pañcamaṃ. “如刺行”（Visūkāyikāni）等词，皆是邪见的同义词。因为邪见以刺穿正见的方式障碍自身，如同芒刺，故称“如刺行”；因其不随顺正见，反其道而行，故称“乖离行”（visevitaṃ）；又因其时而执取断见，时而执取常见，是为颠倒的颤动，故称“颤动”（vipphanditaṃ）。“使之成为棕榈树桩”（tālāvatthukatāni）意为，使其如同被砍去顶端的棕榈树，无法再生长；又如将棕榈树连根拔起，并毁其根基。“使之不复存在”（anabhāvaṃkatāni）即是使其之后不再有。第五（经释）毕。 6. Dutiyaavijjāpaccayasuttavaṇṇanā 6. 第二无明缘经释义 36. Chaṭṭhe iti vā, bhikkhave, yo vadeyyāti tassaṃ parisati diṭṭhigatiko pañhaṃ pucchitukāmo atthi, so pana avisāradadhātuko uṭṭhāya dasabalaṃ pucchituṃ na sakkoti, tasmā tassa ajjhāsayena sayameva pucchitvā vissajjento satthā evamāha. Chaṭṭhaṃ. 36. 第六经。“诸比丘，若有人说……”：于彼会中，有一位持邪见者欲提问，然彼生性胆怯，不敢起立请问十力者。是故，导师随其意乐，自问自答而如是说。第六（经释）毕。 7. Natumhasuttavaṇṇanā 7. 非汝所经释义 37. Sattame [Pg.65] na tumhākanti attani hi sati attaniyaṃ nāma hoti. Attāyeva ca natthi, tasmā ‘‘na tumhāka’’nti āha. Napi aññesanti añño nāma paresaṃ attā, tasmiṃ sati aññesaṃ nāma siyā, sopi natthi, tasmā ‘‘napi aññesa’’nti āha. Purāṇamidaṃ, bhikkhave, kammanti nayidaṃ purāṇakammameva, purāṇakammanibbatto panesa kāyo, tasmā paccayavohārena evaṃ vutto. Abhisaṅkhatantiādi kammavohārasseva vasena purimaliṅgasabhāgatāya vuttaṃ, ayaṃ panettha attho – abhisaṅkhatanti paccayehi katoti daṭṭhabbo. Abhisañcetayitanti cetanāvatthuko cetanāmūlakoti daṭṭhabbo. Vedaniyanti vedaniyavatthūti daṭṭhabbo. Sattamaṃ. 37. 第七经。“非汝等所有”（na tumhākaṃ）：因为有我（attā），才有名为我所（attaniyaṃ）者。然我尚且不存，是故（佛）说“非汝等所有”。“亦非他人所有”（nāpi aññesaṃ）：名为“他人所有”者，即是他人之我。若有他人之我，则可有名为“他人所有”者，然彼亦不存，是故（佛）说“亦非他人所有”。“诸比丘，此是旧业”（purāṇamidaṃ, bhikkhave, kammaṃ）：此身并非旧业本身，然此身实由旧业所生，是故依（视果为）因之名言而如是说。“所造作”（abhisaṅkhataṃ）等词，是依业之名言，为与前文（业的）性相一致而说。此中之义为：“所造作”，当知是由诸缘所作；“所思集”（abhisañcetayitaṃ），当知是以思为所依、以思为根本；“所应受”（vedaniyaṃ），当知是感受的所依。第七（经释）毕。 8. Cetanāsuttavaṇṇanā 8. 思经释义 38. Aṭṭhame yañca, bhikkhave, cetetīti yaṃ cetanaṃ ceteti, pavattetīti attho. Yañca pakappetīti yaṃ pakappanaṃ pakappeti, pavatteticceva attho. Yañca anusetīti yañca anusayaṃ anuseti, pavatteticceva attho. Ettha ca cetetīti tebhūmakakusalākusalacetanā gahitā, pakappetīti aṭṭhasu lobhasahagatacittesu taṇhādiṭṭhikappā gahitā, anusetīti dvādasannaṃ cetanānaṃ sahajātakoṭiyā ceva upanissayakoṭiyā ca anusayo gahito. Ārammaṇametaṃ hotīti (cetanādidhammajāte sati kammaviññāṇassa uppattiyā avāritattā) etaṃ cetanādidhammajātaṃ paccayo hoti. Paccayo hi idha ārammaṇanti adhippetā. Viññāṇassa ṭhitiyāti kammaviññāṇassa ṭhitatthaṃ. Ārammaṇe satīti tasmiṃ paccaye sati. Patiṭṭhā viññāṇassa hotīti tassa kammaviññāṇassa patiṭṭhā hoti. Tasmiṃ patiṭṭhite viññāṇeti tasmiṃ kammaviññāṇe patiṭṭhite. Virūḷheti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya nibbattamūle jāte. Punabbhavābhinibbattīti punabbhavasaṅkhātā abhinibbatti. 38. 第八经。“诸比丘，凡有所思(ceteti)”，是说使其思(cetana)生起(pavatteti)。“凡有所计度(pakappeti)”，是说使其计度(pakappana)生起。“凡有随眠潜伏(anuseti)”，是说使其随眠(anusaya)潜伏。于此，“思”是取三界善与不善思；“计度”是取八种贪俱生心中的贪计度与见计度；“随眠潜伏”是取十二不善思的俱生分与亲依止分之随眠。“此成为所缘”：是说（当思等法聚存在时，业识的生起不被阻止，故）此思等法聚成为缘(paccayo)。此处实以“缘”意为“所缘”(ārammaṇa)。“为识的住立”，是为了业识的住立。“当所缘存在时”，是说当彼缘存在时。“识便有了立足处”，是说彼业识有了立足处。“当识于彼立足而增长时”，是说当彼业识立足，并且在策动业之后，以其具有牵引结生的能力而生起根时。“便有未来再有之生起”，即名为“再有”的生起。 No [Pg.66] ce, bhikkhave, cetetīti iminā tebhūmakacetanāya appavattanakkhaṇo vutto. No ce pakappetīti iminā taṇhādiṭṭhikappānaṃ appavattanakkhaṇo. Atha ce anusetīti iminā tebhūmakavipākesu parittakiriyāsu rūpeti ettha appahīnakoṭiyā anusayo gahito. Ārammaṇametaṃ hotīti anusaye sati kammaviññāṇassa uppattiyā avāritattā etaṃ anusayajātaṃ paccayova hoti. “诸比丘，若不思……”，此句是指三界思不转起的刹那。“若不计度……”，此句是指贪计度与见计度不转起的刹那。“然有随眠潜伏……”，此句是指，取在三界果报、欲界唯作及色法中，以未断除分而存在的随眠。“此成为所缘”：当随眠存在时，因业识的生起不被阻止，故此随眠本身即成为缘。 No ceva cetetītiādīsu paṭhamapade tebhūmakakusalākusalacetanā nivattā, dutiyapade aṭṭhasu cittesu taṇhādiṭṭhiyo, tatiyapade vuttappakāresu dhammesu yo appahīnakoṭiyā anusayito anusayo, so nivatto. 在“若全不思……”等句中，第一句是指三界的善、不善思已止息；第二句是指八种心中的贪与见已止息；第三句是指，在如前所述诸法中，以未断除分而潜伏的随眠已止息。 Apicettha asammohatthaṃ ceteti pakappeti anuseti, ceteti na pakappeti anuseti, na ceteti na pakappeti anuseti, na ceteti na pakappeti na anusetīti idampi catukkaṃ veditabbaṃ. Tattha paṭhamanaye dhammaparicchedo dassito. Dutiyanaye cetetīti tebhūmakakusalacetanā ceva catasso ca akusalacetanā gahitā. Na pakappetīti aṭṭhasu cittesu taṇhādiṭṭhiyo nivattā. Anusetīti tebhūmakakusale upanissayakoṭiyā, catūsu akusalacetanāsu sahajātakoṭiyā ceva upanissayakoṭiyā ca anusayo gahito. Tatiyanaye na cetetīti tebhūmakakusalākusalaṃ nivattaṃ, na pakappetīti aṭṭhasu cittesu taṇhādiṭṭhiyo nivattā, anusetīti sutte āgataṃ vāretvā tebhūmakakusalākusalavipākakiriyārūpesu appahīnakoṭiyā upanissayo gahito. Catutthanayo purimasadisova. 再者，于此为免迷惑，亦应知此四句法：思、计度、随眠；思、不计度、随眠；不思、不计度、随眠；不思、不计度、不随眠。其中，于第一法门中，显示了法的分划。于第二法门中，“思”是指三界善思及四种不善思；“不计度”是指八种（贪根）心中的贪与见已止息；“随眠”是指：于三界善法中，以依止缘的方式而取；于四种不善思中，则以俱生缘及依止缘的方式而取随眠。于第三法门中，“不思”是指三界善与不善（思）已止息；“不计度”是指八种（贪根）心中的贪与见已止息；“随眠”是指：排除经中所述的情况，于三界善、不善、果报、唯作及色法中，以未断除的方式而取依止（缘）。第四法门与前述类似。 Tadappatiṭṭhiteti tasmiṃ appatiṭṭhite. Avirūḷheti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya anibbattamūle. Ettha pana kiṃ kathitanti? Arahattamaggassa kiccaṃ, khīṇāsavassa kiccakaraṇantipi navalokuttaradhammātipi vattuṃ vaṭṭati. Ettha ca viññāṇassa ceva āyatiṃ punabbhavassa ca antare eko sandhi, vedanātaṇhānamantare eko, bhavajātīnamantare ekoti. Aṭṭhamaṃ. “于彼不立足”：即于彼（业识）不立足时。“不增长”：即在能驱动业并具有牵引结生能力的根尚未生起时。然则，此处所说为何？可以说，是阿罗汉道(arahattamagga)的任务，是漏尽者(khīṇāsava)已作之务，也是九种出世间法。并且，此处在识与未来再有之间有一连接，在受与渴爱之间有一连接，在有与生之间有一连接。第八（经）竟。 9. Dutiyacetanāsuttavaṇṇanā 9. 第二思经释义 39. Navame [Pg.67] viññāṇanāmarūpānaṃ antare eko sandhi, vedanātaṇhānamantare eko, bhavajātīnamantare ekoti. Navamaṃ. 39. 于第九（经）中：在识与名色之间有一连接，在受与渴爱之间有一连接，在有与生之间有一连接。第九（经）竟。 10. Tatiyacetanāsuttavaṇṇanā 10. 第三思经释义 40. Dasame natīti taṇhā. Sā hi piyarūpesu rūpādīsu namanaṭṭhena ‘‘natī’’ti vuccati. Āgati gati hotīti āgatimhi gati hoti, āgate paccupaṭṭhite kamme vā kammanimitte vā gahinimitte vā paṭisandhivasena viññāṇassa gati hoti. Cutūpapātoti evaṃ viññāṇassa āgate paṭisandhivisaye gatiyā sati ito cavanasaṅkhātā cuti, tatthūpapattisaṅkhāto upapātoti ayaṃ cutūpapāto nāma hoti. Evaṃ imasmiṃ sutte natiyā ca āgatigatiyā ca antare ekova sandhi kathitoti. Dasamaṃ. 40. 第十经。“倾”(nati)即是渴爱。因为它对可爱的色等所缘有朝向、倾向之义，故称为“倾”。“于来处有去”(āgati gati hoti)者，谓于“来处”(āgati)有“去”(gati)；当已来、已现前的业、业相或趣相中，识依结生而有“去”。“死生”(cutūpapāta)者，如是，当识于已来之结生所缘中有了“去”时，便有从此世间称为“死”的移动，以及于彼处称为“生”的出现，此即名为“死生”。如是，于此经中，佛陀宣说在“倾”与“来去”之间，仅有唯一的连接而已。第十经竟。 Kaḷārakhattiyavaggo catuttho. 迦拉罗刹帝利品第四。 5. Gahapativaggo 5. 居士品 1. Pañcaverabhayasuttavaṇṇanā 1. 五怖畏怨憎经释义 41. Gahapativaggassa paṭhame yatoti yadā. Bhayāni verānīti bhayaveracetanāyo. Sotāpattiyaṅgehīti duvidhaṃ sotāpattiyā aṅgaṃ, (sotāpattiyā ca aṅgaṃ,) yaṃ pubbabhāge sotāpattipaṭilābhāya saṃvattati, ‘‘sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammappaṭipattī’’ti (dī. ni. 3.311) evaṃ āgataṃ, paṭiladdhaguṇassa ca sotāpattiṃ patvā ṭhitassa aṅgaṃ, yaṃ sotāpannassa aṅgantipi vuccati, buddhe aveccappasādādīnaṃ etaṃ adhivacanaṃ. Idamidha adhippetaṃ. Ariyoti niddoso nirupārambho. Ñāyoti paṭiccasamuppannaṃ ñatvā ṭhitañāṇampi paṭiccasamuppādopi. Yathāha – ‘‘ñāyo vuccati paṭiccasamuppādo, ariyopi aṭṭhaṅgiko maggo ñāyo’’ti. Paññāyāti aparāparaṃ uppannāya vipassanāpaññāya. Sudiṭṭho hotīti aparāparaṃ uppajjitvā dassanavasena suṭṭhu diṭṭho. 41. 居士品第一经中，“由是”(yato)即“当”(yadā)。“诸怖畏怨憎”(bhayāni verāni)指能引生怖畏与怨憎的诸思。“入流支”(sotāpattiyaṅga)有二种：其一，于前分(pubbabhāge)为证得入流而转起者，如所说：“亲近善士、听闻正法、如理作意、法随法行”；其二，已证得入流而安住者之支，此亦称为入流者之支，即是对佛陀等的不动摇净信，此处意指后者。“圣”(ariya)者，无过失、无呵责。“理”(ñāya)者，既是了知缘生法后安住之智，也是缘起。如言：“理，谓缘起；圣八支道亦是理。”“以慧”(paññāya)者，以次第生起的观慧(vipassanāpaññā)。“为善见”(sudiṭṭho hoti)者，谓次第生起后，以见（即入流道智）之力而善见。 Khīṇanirayotiādīsu [Pg.68] āyatiṃ tattha anuppajjanatāya khīṇo nirayo mayhanti so ahaṃ khīṇanirayo. Esa nayo sabbattha. Sotāpannoti maggasotaṃ āpanno. Avinipātadhammoti na vinipātasabhāvo. Niyatoti paṭhamamaggasaṅkhātena sammattaniyāmena niyato. Sambodhiparāyanoti uttarimaggattayasaṅkhāto sambodhi paraṃ ayanaṃ mayhanti sohaṃ sambodhiparāyano, taṃ sambodhiṃ avassaṃ abhisambujjhanakoti attho. 在“地狱已尽者”(khīṇanirayo)等词中，其义为：因未来不会再生于彼处，故“我的地狱已尽”，所以我为地狱已尽者。此理通于一切处。所谓“入流者”(sotāpanna)，即已入道流者。所谓“不堕法者”(avinipātadhamma)，即无堕落自性者。所谓“决定者”(niyata)，即为被称为初道的正性决定所决定者。所谓“以正觉为归宿者”(sambodhiparāyano)，即“被称为上三道的正觉是我的最终归宿”，故我为以正觉为归宿者；其义为：必定能证悟彼正觉者。 Pāṇātipātapaccayāti pāṇātipātakammakāraṇā. Bhayaṃ veranti atthato ekaṃ. Verañca nāmetaṃ duvidhaṃ hoti bāhiraṃ ajjhattikanti. Ekena hi ekassa pitā mārito hoti, so cintesi ‘‘etena kira me pitā mārito, ahampi taṃyeva māressāmī’’ti nisitaṃ satthaṃ ādāya carati. Yā tassa abbhantare uppannaveracetanā, idaṃ bāhiraṃ veraṃ nāma. Yā pana itarassa ‘‘ayaṃ kira maṃ māressāmīti carati, ahameva naṃ paṭhamataraṃ māressāmī’’ti cetanā uppajjati, idaṃ ajjhattikaṃ veraṃ nāma. Idaṃ tāva ubhayampi diṭṭhadhammikameva. Yā pana taṃ niraye uppannaṃ disvā ‘‘etaṃ paharissāmī’’ti jalitaṃ ayamuggaraṃ gaṇhato nirayapālassa cetanā uppajjati, idamassa samparāyikaṃ bāhiraveraṃ. Yā cassa ‘‘ayaṃ niddosaṃ maṃ paharissāmīti āgacchati, ahameva naṃ paṭhamataraṃ paharissāmī’’ti cetanā uppajjati, idamassa samparāyikaṃ ajjhattaveraṃ. Yaṃ panetaṃ bāhiraveraṃ, taṃ aṭṭhakathāyaṃ ‘‘puggalavera’’nti vuttaṃ. Dukkhaṃ domanassanti atthato ekameva. Yathā cettha, evaṃ sesapadesupi ‘‘iminā mama bhaṇḍaṃ haṭaṃ, mayhaṃ dāresu cārittaṃ āpannaṃ, musā vatvā attho bhaggo, surāmadamattena idaṃ nāma kata’’ntiādinā nayena veruppatti veditabbā. Aveccappasādenāti adhigatena acalappasādena. Ariyakantehīti pañcahi sīlehi. Tāni hi ariyānaṃ kantāni piyāni. Bhavantaragatāpi ariyā tāni na vijahanti, tasmā ‘‘ariyakantānī’’ti vuccanti. Sesamettha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge anussatiniddese vuttameva. Paṭhamaṃ. “以杀生为缘”是指以造作杀生之业为原因。“怖畏”与“怨憎”在意义上是同一。此怨憎有两种：外在的与内在的。譬如，一人的父亲被另一人所杀，他想：“是他杀了我的父亲，我也要杀了他”，于是手持利刃而行。在他内心生起的怨憎思，这被称为外在的怨憎。而另一人（杀父者）生起思：“他想杀我而四处走动，我要先杀了他”，这被称为内在的怨憎。这两者都只属于现法。又，当狱卒在地狱中见到那已生彼处的众生，生起“我要打他”的思，拿起燃烧的铁锤，这是他（受报者）来世的外在怨憎。而他（受报者）生起思：“他要来打无辜的我，我要先打他”，这是他来世的内在怨憎。这外在的怨憎，在义注(aṭṭhakathā)中被称为“对个人的怨憎”(puggalavera)。“苦”与“忧”在意义上是同一。如此处，在其余诸句中也应通过“此人夺我财物，对我妻子行不轨，说谎而破坏我的利益，因饮酒昏醉而做了某某事”等方式，来了知怨憎的生起。“以不动摇的净信”是指以已证得的不动摇的净信。“以圣者所喜爱的”是指以五戒。因为它们为圣者所喜爱、所珍爱，即使生于他趣，圣者们也不舍弃它们，因此被称为“圣者所喜爱的”。此处其余当说之事，皆已在《清净道论》(Visuddhimagga)的〈随念的解释〉(Anussatiniddesa)中解说。第一。 2. Dutiyapañcaverabhayasuttavaṇṇanā 2. 第二五怖畏怨憎经释义 42. Dutiye bhikkhūnaṃ kathitabhāvamattameva viseso. Dutiyaṃ. 42. 在第二经中，差别仅在于此法是对诸比丘所说。第二经竟。 3. Dukkhasuttavaṇṇanā 3. 苦经释义 43. Tatiye [Pg.69] dukkhassāti vaṭṭadukkhassa. Samudayanti dve samudayā khaṇikasamudayo ca paccayasamudayo ca. Paccayasamudayaṃ passantopi bhikkhu khaṇikasamudayaṃ passati, khaṇikasamudayaṃ passantopi paccayasamudayaṃ passati. Atthaṅgamopi accantatthaṅgamo bhedatthaṅgamoti duvidho. Accantatthaṅgamaṃ passantopi bhedatthaṅgamaṃ passati, bhedatthaṅgamaṃ passantopi accantatthaṅgamaṃ passati. Desessāmīti idaṃ vaṭṭadukkhassa samudayaatthaṅgamaṃ nibbattibhedaṃ nāma desessāmi, taṃ suṇāthāti attho. Paṭiccāti nissayavasena ceva ārammaṇavasena ca paccayaṃ katvā. Tiṇṇaṃ saṅgati phassoti tiṇṇaṃ saṅgatiyā phasso. Ayaṃ kho, bhikkhave, dukkhassa samudayoti ayaṃ vaṭṭadukkhassa nibbatti nāma. Atthaṅgamoti bhedo. Evañhi vaṭṭadukkhaṃ bhinnaṃ hoti appaṭisandhiyaṃ. Tatiyaṃ. 43. 在第三经中，“苦”(dukkha)即轮回之苦。“集”(samudaya)有两种：刹那集(khaṇikasamudaya)和缘集(paccayasamudaya)。看见缘集的比丘也看见刹那集，看见刹那集的比丘也看见缘集。“灭”(atthaṅgama)也有两种：究竟灭(accantatthaṅgama)和坏灭(bhedatthaṅgama)。看见究竟灭的也看见坏灭，看见坏灭的也看见究竟灭。“我将开示”(desessāmi)的意思是：我将开示这名为“生起与坏灭”(nibbattibheda)的轮回之苦的集与灭，你们当听。“缘”(paṭicca)是指以所依(nissaya)和所缘(ārammaṇa)为条件。“三者和合为触”(tiṇṇaṃ saṅgati phasso)是指三法的和合而有触。“诸比丘，此即苦之集”(Ayaṃ kho, bhikkhave, dukkhassa samudayo)是说：此即轮回之苦的生起(nibbatti)。“灭”(atthaṅgama)即是坏(bheda)。如是，轮回之苦被坏灭，不再结生(appaṭisandhiya)。第三经竟。 4. Lokasuttavaṇṇanā 4. 世间经释义 44. Catutthe lokassāti saṅkhāralokassa. Ayamettha viseso. Catutthaṃ. 44. 在第四经中，“世间”(loka)即行世间(saṅkhāraloka)。此即是此处的差别。第四经竟。 5. Ñātikasuttavaṇṇanā 5. 智者村经释义 45. Pañcame ñātiketi dvinnaṃ ñātakānaṃ gāme. Giñjakāvasatheti iṭṭhakāhi kate mahāpāsāde. Dhammapariyāyanti dhammakāraṇaṃ. Upassutīti upassutiṭṭhānaṃ, yaṃ ṭhānaṃ upagatena sakkā hoti bhagavato saddaṃ sotuṃ, tattha ṭhitoti attho. So kira gandhakuṭipariveṇasammajjanatthaṃ āgato attano kammaṃ pahāya bhagavato dhammaghosaṃ suṇanto aṭṭhāsi. Addasāti tadā kira bhagavato āditova paccayākāraṃ manasikarontassa ‘‘idaṃ iminā paccayena hoti, idaṃ iminā’’ti āvajjato yāva bhavaggā ekaṅgaṇaṃ ahosi, satthā manasikāraṃ pahāya vacasā sajjhāyaṃ karonto yathānusandhinā desanaṃ niṭṭhapetvā, ‘‘api nu kho imaṃ dhammapariyāyaṃ koci assosī’’ti āvajjento taṃ bhikkhumaddasa. Tena vuttaṃ ‘‘addasā kho bhagavā’’ti. 45. 第五经中，“于那提迦”（Ñātike）指于二亲族之村。“于砖瓦所造之屋”（Giñjakāvasathe）指于砖所造之大殿。“法门”（dhammapariyāyaṃ）指法之因。“近闻”（upassuti）指近闻处，即行至彼处，能闻世尊之声，立于彼处之义。据说，彼比丘为扫香孤邸（gandhakuṭi）庭院而来，舍己事，立闻世尊法音。“见”（addasā）者，据说尔时世尊从初作意缘起法，思察：“此有故彼有，此有故彼有”，乃至有顶天皆成一庭。导师舍作意，以言语诵说，前后连贯讲完法后，思察：“竟有谁人闻此法门耶？”，便见彼比丘。是故说“世尊已见”。 Assosi [Pg.70] noti assosi nu. Atha vā assosi noti amhākaṃ bhāsantānaṃ assosīti. Uggaṇhāhītiādīsu sutvā tuṇhībhūtova paguṇaṃ karonto uggaṇhāti nāma. Padānupadaṃ ghaṭetvā vācāya paricitaṃ karonto pariyāpuṇāti nāma. Ubhayathāpi paguṇaṃ ādhārappattaṃ karonto dhāreti nāma. Atthasaṃhitoti kāraṇanissito. Ādibrahmacariyakoti maggabrahmacariyassa ādi patiṭṭhānabhūto. Iti tīsupi imesu suttesu vaṭṭavivaṭṭameva kathitaṃ. Pañcamaṃ. “闻耶？”（assosi no）即“闻耶？”（assosi nu）。或“闻耶？”（assosi no）者，谓：“汝闻我等所说耶？”。于“当学”（uggaṇhāhi）等句中，闻已默然令娴熟者，名为“学”（uggaṇhāti）。逐字逐句组合，以言语令熟悉者，名为“通达”（pariyāpuṇāti）。以二者令娴熟，达忆持者，名为“受持”（dhāreti）。“与义相应”（atthasaṃhito）者，依于因。“初梵行”（ādibrahmacariyako）者，为道梵行之初基。如是，于此三经中，唯说流转与还灭。第五经竟。 6. Aññatarabrāhmaṇasuttavaṇṇanā 6. 某婆罗门经释义 46. Chaṭṭhe aññataroti nāmavasena apākaṭo aññataro brāhmaṇo. Chaṭṭhaṃ. 46. 第六经中，“某一”（aññataro）者，谓以名而不显之某婆罗门。第六经竟。 7. Jāṇussoṇisuttavaṇṇanā 7. 阇奴索尼经释义 47. Sattame jāṇussoṇīti ṭhānantaravasena evaṃladdhanāmo asītikoṭivibhavo mahāpurohito. Sattamaṃ. 47. 第七经中，阇奴索尼（Jāṇussoṇi）者，乃因官职而得此名，为有八十俱胝财富之大司祭。第七经竟。 8. Lokāyatikasuttavaṇṇanā 8. 顺世论经释义 48. Aṭṭhame lokāyatikoti vitaṇḍasatthe lokāyate kataparicayo. Jeṭṭhametaṃ lokāyatanti paṭhamaṃ lokāyataṃ. Lokāyatanti ca lokasseva āyataṃ, bālaputhujjanalokassa āyataṃ, mahantaṃ gambhīranti upadhāritabbaṃ parittaṃ bhāvaṃ diṭṭhigataṃ. Ekattanti ekasabhāvaṃ, niccasabhāvamevāti pucchati. Puthuttanti purimasabhāvena nānāsabhāvaṃ, devamanussādibhāvena paṭhamaṃ hutvā pacchā na hotīti ucchedaṃ sandhāya pucchati. Evamettha ‘‘sabbamatthi, sabbamekatta’’nti imā dvepi sassatadiṭṭhiyo, ‘‘sabbaṃ natthi, sabbaṃ puthutta’’nti imā dve ucchedadiṭṭhiyoti veditabbā. Aṭṭhamaṃ. 48. 于第八经，“顺世论者”(lokāyatika)是指善巧于被称为“诡辩论”(vitaṇḍasattha)的顺世论(lokāyata)者。此“一切存在”之见，是第一种顺世论。“顺世论”(Lokāyata)是世间之因，是愚痴凡夫世间之因，应知其被认为是广大、甚深，（实则）是浅陋之见的所见。所谓“同一性”(ekattaṃ)，即单一的自性(ekasabhāvaṃ)，是问：“是否唯是常恒的自性？”所谓“各别性”(puthuttaṃ)，即与前自性不同的自性，是针对断灭见(ucchedaṃ)而问：“先前曾为天、人等，之后就不存在了吗？”如是，于此，“一切存在”、“一切是同一性”这两种是常见(sassatadiṭṭhi)；“一切不存在”、“一切是各别性”这两种是断见(ucchedadiṭṭhi)，应如是了知。第八经竟。 9. Ariyasāvakasuttavaṇṇanā 9. 圣弟子经释义 49. Navame kiṃ nu khoti saṃsayuppattiākāradassanaṃ. Samudayatīti uppajjati. Navamaṃ. 49. 于第九经，“究竟为何？”(kiṃ nu kho)是显示疑惑生起之相。“集起”(samudayati)即是生起(uppajjati)。第九经竟。 10. Dutiyaariyasāvakasuttavaṇṇanā 10. 第二圣弟子经释义 50. Dasame [Pg.71] dvepi nayā ekato vuttā. Idameva purimena nānattaṃ, sesaṃ tādisamevāti. Dasamaṃ. 50. 于第十经，两种理路(naya)被一并宣说。此即与前经的不同之处，其余则相同。第十经竟。 Gahapativaggo pañcamo. 居士品第五 6. Dukkhavaggo 6. 苦品 1. Parivīmaṃsanasuttavaṇṇanā 1. 考察经释义 51. Dukkhavaggassa paṭhame parivīmaṃsamānoti upaparikkhamāno. Jarāmaraṇanti kasmā jarāmaraṇaṃ ekameva ‘‘anekavidhaṃ nānappakāraka’’nti vatvā gahitanti ce? Tasmiṃ gahite sabbadukkhassa gahitattā. Yathā hi cūḷāya gahite purise so puriso gahitova hoti, evaṃ jarāmaraṇe gahite sabbadukkhaṃ gahitameva hoti. Tasmā ‘‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjatī’’ti nhatvā ṭhitaṃ purisaṃ viya sabbadukkhaṃ dassetvā taṃ cūḷāya gaṇhanto viya jarāmaraṇaṃ gaṇhi. 51. 于苦品第一经，“考察”(parivīmaṃsamāno)即是“审察”(upaparikkhamāno)。关于“老死”(jarāmaraṇa)：若问，为何说了“种种不同、各式各样”之后，只取老死呢？因为抓住它时，就已抓住了所有的苦。诚如抓住一个人的顶髻(cūḷā)时，那个人就整个被抓住了；同样地，抓住老死时，所有的苦就都被抓住了。因此，（世尊）说了“于此世间生起的种种不同、各式各样的苦”之后，开示了全部的苦，犹如展示一个站立的人，然后又像抓住他的顶髻一样，抓住了老死。 Jarāmaraṇanirodhasāruppagāminīti jarāmaraṇanirodhassa sāruppabhāvena nikkilesatāya parisuddhatāya sadisāva hutvā gāminīti attho. Tathā paṭipanno ca hotīti yathā taṃ paṭipannoti vuccati, evaṃ paṭipanno hoti. Anudhammacārīti nibbānadhammaṃ anugataṃ paṭipattidhammaṃ carati, pūretīti attho. Dukkhakkhayāya paṭipannoti sīlaṃ ādiṃ katvā jarāmaraṇadukkhassa nirodhatthāya paṭipanno. Saṅkhāranirodhāyāti saṅkhāradukkhassa nirodhatthāya. Ettāvatā yāva arahattā desanā kathitā. “导向与老死之灭相称者”(Jarāmaraṇanirodhasāruppagāminī)之义为：因其适宜性、无烦恼性、清净性，与老死之灭相似而导向于此。“如此行道”(Tathā paṭipanno)是指，他以被称为“行道者”的方式而行道。“随法行”(Anudhammacārī)之义为：随顺于涅槃之法而行、圆满修行之法。“为灭苦而行道”(Dukkhakkhayāya paṭipanno)是指：以戒(sīla)为首，为灭尽老死之苦而行道。“为行灭”(Saṅkhāranirodhāya)是指：为灭尽行苦(saṅkhāradukkha)。至此，已说示了通往阿罗汉果(arahatta)的教法。 Idāni arahattaphalapaccavekkhaṇaṃ satatavihārañca dassetvā desanā nivattetabbā siyā, tathā akatvā avijjāgatoti idaṃ kasmā gaṇhātīti? Khīṇāsavassa samatikkantavaṭṭadukkhadassanatthaṃ. Apica puna vaṭṭaṃ ārabhitvā vivaṭṭe kathiyamāne bujjhanakasatto cettha atthi, tassa ajjhāsayavasenāpi idaṃ gaṇhātīti veditabbo. Tattha avijjāgatoti avijjāya [Pg.72] gato upagato samannāgato. Purisapuggaloti purisoyeva puggalo. Ubhayenāpi sammutikathaṃ katheti. Buddhānañhi sammutikathā paramatthakathāti dve kathā honti. Tattha ‘‘satto naro puriso puggalo tisso nāgo’’ti evaṃ pavattā sammutikathā nāma. ‘‘Khandhā dhātuyo āyatanānī’’ti evaṃ pavattā paramatthakathā nāma. Paramatthaṃ kathentāpi sammutiṃ amuñcitvā kathenti. Te sammutiṃ kathentāpi paramatthaṃ kathentāpi saccameva kathenti. Teneva vuttaṃ – 现在，在开示了阿罗汉果(arahattaphala)的省察(paccavekkhaṇa)和恒住(satatavihāra)之后，教法(desanā)本应结束。然未如此，为何又谈及“陷入无明”(avijjāgato)呢？这是为了向漏尽者(khīṇāsava)开示已被超越的轮回之苦(vaṭṭadukkha)。再者，当再次从轮回(vaṭṭa)开始，讲说还灭(vivaṭṭa)时，此处有能觉悟的众生(bujjanakasatta)，也应知这是随顺其意乐(ajjhāsayavasena)而说。在此，“陷入无明”(avijjāgato)意即已去到、已达到、已具有无明(avijjā)。“男性个人”(Purisapuggala)是指身为男性的个人。通过这两个词，世尊宣说了世俗语(sammutikathā)。诸佛确实有二语：世俗语(sammutikathā)与胜义语(paramatthakathā)。其中，如“有情(satta)、人(nara)、男子(purisa)、个人(puggala)、帝沙（Tissa）、龙(nāga)”等言说，名为世俗语。如“蕴(khandha)、界(dhātu)、处(āyatana)”等言说，名为胜义语。说胜义语时，他们也不舍弃世俗语而说。他们无论说世俗语还是胜义语，所说的都是真实的。因此说： ‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo; Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati; Saṅketavacanaṃ saccaṃ, lokasammutikāraṇaṃ; Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtalakkhaṇa’’nti. “言中尊正自觉者，宣说二种真实谛：世俗与胜义，更无第三可得。约定之言是真实，源于世间之共许；胜义之言是真实，乃诸法之实相。” Puññaṃ ce saṅkhāranti terasacetanābhedaṃ puññābhisaṅkhāraṃ. Abhisaṅkharotīti karoti. Puññūpagaṃ hoti viññāṇanti kammaviññāṇaṃ kammapuññena upagataṃ sampayuttaṃ hoti, vipākaviññāṇaṃ vipākapuññena. Apuññaṃ ce saṅkhāranti dvādasacetanābhedaṃ apuññābhisaṅkhāraṃ abhisaṅkharoti. Āneñjaṃ ce saṅkhāranti catucetanābhedaṃ āneñjābhisaṅkhāraṃ. Āneñjūpagaṃ hoti viññāṇanti kammāneñjena kammaviññāṇaṃ, vipākāneñjena vipākaviññāṇaṃ upagataṃ hoti. Ettha ca tividhassa kammābhisaṅkhārassa gahitattā dvādasapadiko paccayākāro gahitova hoti. Ettāvatā vaṭṭaṃ dassitaṃ. “福行”（Puññaṃ saṅkhāraṃ）：此为十三类思之福业行（puññābhisaṅkhāra）。“造作”（abhisaṅkharoti）：即是“作”（karoti）。“识至福行”（Puññūpagaṃ hoti viññāṇaṃ）：谓业识与福业具足相应，而果报识与福果报具足。“非福行”（Apuññaṃ saṅkhāraṃ）：谓造作十二类思之非福业行（apuññābhisaṅkhāra）。“不动行”（Āneñjaṃ saṅkhāraṃ）：谓四类思之不动业行（āneñjābhisaṅkhāra）。“识至不动行”（Āneñjūpagaṃ hoti viññāṇaṃ）：谓业识与不动业具足，果报识与不动果报具足。于此，因已含摄三类业行（kammābhisaṅkhāra），故十二支缘起亦已含摄。至此，已开示轮回（vaṭṭa）。 Idāni vivaṭṭaṃ dassento yato kho, bhikkhavetiādimāha. Tattha avijjāti catūsu saccesu aññāṇaṃ. Vijjāti arahattamaggañāṇaṃ. Ettha ca paṭhamameva avijjāya pahīnāya vijjā uppajjati. Yathā pana caturaṅgepi tame rattiṃ padīpujjalena andhakāro pahīyati, evaṃ vijjuppādā avijjāya pahānaṃ veditabbaṃ. Na kiñci loke upādiyatīti loke kiñci dhammaṃ na gaṇhāti na parāmasati. Anupādiyaṃ na paritassatīti anupādiyanto agaṇhanto neva taṇhāparitassanāya, na bhayaparitassanāya paritassati, na taṇhāyati na bhāyatīti attho. Paccattaññevāti sayameva attanāva parinibbāyati, na aññassa ānubhāvena. 现在，为开示还灭（vivaṭṭa），世尊便说“诸比丘，自……”等。于此，“无明”（avijjā）即对四谛的无知。“明”（vijjā）即阿罗汉道智。此处，无明一被舍断，明随即生起。譬如，在漆黑的夜里，随着灯火的点燃，黑暗便同时消散；同样，应知明的生起即是无明的舍断。“于世间无所执取”（Na kiñci loke upādiyati）意即于世间不执取、不谬执任何法。“无所执取，故无所忧惧”（Anupādiyaṃ na paritassati）意即：不执取、不执持者，既不因渴爱而忧惧，也不因恐惧而忧惧；其义为：不渴爱，不恐惧。“他自己般涅槃”（Paccattaññeva parinibbāyati）意即：他自己、由自身而般涅槃，非因他人之力。 So [Pg.73] sukhaṃ ce vedananti idaṃ kasmā ārabhi? Khīṇāsavassa paccavekkhaṇañāṇaṃ dassetvā satatavihāraṃ dassetuṃ ārabhi. Anajjhositāti taṇhāya gilitvā pariniṭṭhapetvā agahitā. Atha dukkhavedanā kasmā vuttā, kiṃ tampi abhinandanto atthīti? Āma atthi. Sukhaṃ abhinandantoyeva hi dukkhaṃ abhinandati nāma dukkhaṃ patvā sukhaṃ patthanato sukhassa ca vipariṇāmadukkhatoti. Kāyapariyantikanti kāyaparicchinnaṃ, yāva pañcadvārakāyo pavattati, tāva pavattaṃ pañcadvārikavedananti attho. Jīvitapariyantikanti jīvitaparicchinnaṃ. Yāva jīvitaṃ pavattati, tāva pavattaṃ manodvārikavedananti attho. （经文说）“他若感受乐受”（So sukhaṃ ce vedanaṃ vedayati），为何要以此开头呢？这是为了在开示漏尽者的省察智之后，再开示其恒住。“不执取”（anajjhosita）意为不为渴爱所吞噬、所耗尽、所执持。那么，为何又说苦受呢？难道也有人欣喜于它吗？是的，有。实际上，欣喜乐受者，即名欣喜苦受，因为当遭受痛苦时会希求快乐，以及因为乐有变易之苦。“以身为限”（Kāyapariyantikaṃ）意即为身所限；其义为：只要五门身持续，五门受亦于此期间发生。“以命为限”（Jīvitapariyantikaṃ）意即为命所限；其义为：只要生命持续，意门受亦于此期间发生。 Tattha pañcadvārikavedanā pacchā uppajjitvā paṭhamaṃ nirujjhati, manodvārikavedanā paṭhamaṃ uppajjitvā pacchā nirujjhati. Sā hi paṭisandhikkhaṇe vatthurūpasmiṃyeva patiṭṭhāti. Pañcadvārikā pavatte pañcadvāravasena pavattamānā paṭhamavaye vīsativassakāle rajjanadussanamuyhanavasena adhimattā balavatī hoti, paṇṇāsavassakāle ṭhitā hoti, saṭṭhivassakālato paṭṭhāya parihāyamānā asītinavutivassakāle mandā hoti. Tadā hi sattā ‘‘cirarattaṃ ekato nisīdimhā nipajjimhā’’ti vadantepi ‘‘na sañjānāmā’’ti vadanti. Adhimattānipi rūpādiārammaṇāni ‘‘na passāma na suṇāma’’, ‘‘sugandhaṃ duggandhaṃ vā sāduṃ asāduṃ vā thaddhaṃ mudukanti vā na jānāmā’’ti vadanti. Iti nesaṃ pañcadvārikavedanā bhaggā hoti, manodvārikāva pavattati. Sāpi anupubbena parihāyamānā maraṇasamaye hadayakoṭiṃyeva nissāya pavattati. Yāva panesā pavattati, tāva satto jīvatīti vuccati. Yadā nappavattati, tadā mato niruddhoti vuccati. 在此，五门受后生而先灭，意门受先生而后灭。意门受在结生之时即已立足于心所依色。五门受在生命期中依五门而转起，在初龄，即二十岁时，因贪、嗔、痴而极其猛利；五十岁时则稳定；从六十岁起开始衰退，到八九十岁时变得迟钝。那时，有情即使被告知“我们长久一起坐卧”，他们也会说“我不记得了”。即使是极强的色等所缘，他们也会说“我看不见，听不见”，“不知是香是臭、是甜是苦、是硬是软”。如此，他们的五门受已衰败，唯有意门受持续。它也次第衰退，临死时仅依于心所依的末端而转起。只要它还在转起，就说有情活着；当它不转起时，就说已死、已灭。 Svāyamattho vāpiyā dīpetabbo – 此义可用蓄水池的譬喻来说明—— Yathā hi puriso pañcaudakamaggasampannaṃ vāpiṃ kareyya, paṭhamaṃ deve vuṭṭhe pañcahi udakamaggehi udakaṃ pavisitvā antovāpiyaṃ āvāṭe pūreyya, punappunaṃ deve vassante udakamagge pūretvā gāvutaḍḍhayojanamattaṃ ottharitvā udakaṃ tiṭṭheyya tato tato vissandamānaṃ, atha niddhamanatumbe vivaritvā khettesu kamme kariyamāne udakaṃ nikkhamantaṃ, sassapākakāle (udakaṃ nikkhamantaṃ,) udakaṃ parihīnaṃ ‘‘macche gaṇhāmā’’ti vattabbataṃ āpajjeyya, tato [Pg.74] katipāhena āvāṭesuyeva udakaṃ saṇṭhaheyya. Yāva pana taṃ āvāṭesu hoti, tāva ‘‘mahāvāpiyaṃ udakaṃ atthī’’ti saṅkhaṃ gacchati. Yadā pana tattha chijjati, tadā ‘‘vāpiyaṃ udakaṃ natthī’’ti vuccati, evaṃsampadamidaṃ veditabbaṃ. 譬如有人建造一座有五条水道的蓄水池。初次下雨时，水经由五条水道流入，先注满池内的坑洼；雨一再下时，水道满溢，水漫延至一俱卢舍半由旬之广，四处流溢。然后，当在田地里劳作时，打开出水口，水便流出。到了庄稼成熟时，水量减少，以至于人们会说：“我们来抓鱼吧！”再过数日，水就只存于坑洼之中了。但只要坑洼里还有水，它仍被称为“大蓄水池里有水”。而当那里的水也断绝时，才说“蓄水池里没水了”。此譬喻之理，当如是知。 Paṭhamaṃ deve vassante pañcahi maggehi udake pavisante āvāṭānaṃ pūraṇakālo viya hi paṭhamameva paṭisandhikkhaṇe manodvārikavedanāya vatthurūpe patiṭṭhitakālo, punappunaṃ deve vassante pañcannaṃ maggānaṃ pūritakālo viya pavatte pañcadvārikavedanāya pavattikālo, gāvutaḍḍhayojanamattaṃ ajjhottharaṇaṃ viya paṭhamavaye vīsativassakāle rajjanādivasena tassā adhimattabalavabhāvo, yāva vāpito udakaṃ na niggacchati, tāva pūrāya vāpiyā ṭhitakālo viya paññāsavassakāle tassā ṭhitakālo, niddhamanatumbesu vivaṭesu kammante kariyamāne udakassa nikkhamanakālo viya saṭṭhivassakālato paṭṭhāya tassā parihāni, udake bhaṭṭhe udakamaggesu parittodakassa ṭhitakālo viya asītinavutivassakāle pañcadvārikavedanāya mandakālo, āvāṭesuyeva udakassa patiṭṭhānakālo viya hadayavatthukoṭiṃ nissāya manodvārikavedanāya pavattikālo, āvāṭesu parittepi udake sati ‘‘vāpiyaṃ udakaṃ atthī’’ti vattabbakālo viya yāva sā pavattati, tāva ‘‘satto jīvatī’’ti vuccati. Yathā pana āvāṭesu udake chinne ‘‘natthi vāpiyaṃ udaka’’nti vuccati, evaṃ manodvārikavedanāya appavattamānāya ‘‘satto mato’’ti vuccati. Imaṃ vedanaṃ sandhāya vuttaṃ ‘‘jīvitapariyantikaṃ vedanaṃ vediyamāno’’ti. 诚然，譬如最初天降雨时，水经由五条水道流入小坑而充满，犹如在最初结生刹那，意门受(manodvārikavedanā)于心所依处色(vatthurūpa)上安住之时；譬如天再三降雨，五条水道满溢，犹如在生命期中五门受(pañcadvārikavedanā)生起之时；譬如水淹没一俱卢舍半由旬之地，犹如在初龄二十岁时，此受因贪染等而力量极其强盛；譬如只要水未从大水库流出，水库充满而住，犹如在五十岁时此受住立之时；譬如打开排水管劳作时，水流出，犹如从六十岁起此受开始衰退；譬如水流走后，水道中仅存少量水，犹如在八十、九十岁时五门受微弱之时；譬如水仅存于小坑中，犹如意门受依于心所依处(hadayavatthu)之末端而生起之时。譬如小坑中虽有少量水，仍可说“水库中有水”，犹如只要此（意门）受尚存，即可说“有情活着”。又譬如小坑中水断绝时，则说“水库中无水”，如是意门受不转起时，则说“有情已死”。针对此受，世尊说：“感受着生命终尽之受”。 Kāyassa bhedāti kāyassa bhedena. Jīvitapariyādānā uddhanti jīvitakkhayato uddhaṃ. Idhevāti paṭisandhivasena parato agantvā idheva. Sītībhavissantīti pavattivipphandadaratharahitāni sītāni appavattanadhammāni bhavissanti. Sarīrānīti dhātusarīrāni. Avasissantīti avasiṭṭhāni bhavissanti. `身坏`（kāyassa bhedā）是指身体的破坏。`命终之后`（jīvitapariyādānā uddhaṃ）是指寿命耗尽之后。`即于此`（idheva）是指不因结生而到他世，就在此生。`将归于寂静`（sītībhavissanti）是指诸行的转起、动摇、热恼皆已止息，变得清凉，成为不转起之法。`遗骸`（sarīrāni）是指诸界舍利。`将存留`（avasissanti）是指将会剩下。 Kumbhakārapākāti kumbhakārassa bhājanapacanaṭṭhānato. Paṭisisseyyāti ṭhapeyya. Kapallānīti saha mukhavaṭṭiyā ekābaddhāni kumbhakapallāni. Avasisseyyunti [Pg.75] tiṭṭheyyuṃ. Evameva khoti ettha idaṃ opammasaṃsandanaṃ – ādittakumbhakārapāko viya hi tayo bhavā daṭṭhabbā, kumbhakāro viya yogāvacaro, pākato kumbhakārabhājanānaṃ nīharaṇadaṇḍako viya arahattamaggañāṇaṃ, samo bhūmibhāgo viya asaṅkhataṃ nibbānatalaṃ, daṇḍakena uṇhakumbhaṃ ākaḍḍhitvā same bhūmibhāge kumbhassa ṭhapitakālo viya āraddhavipassakassa rūpasattakaṃ arūpasattakaṃ vipassantassa kammaṭṭhāne ca paguṇe vibhūte upaṭṭhahamāne tathārūpaṃ utusappāyādiṃ labhitvā ekāsane nisinnassa vipassanaṃ vaḍḍhetvā aggaphalaṃ arahattaṃ patvā catūhi apāyehi attabhāvaṃ uddharitvā phalasamāpattivasena asaṅkhate nibbānatale ṭhitakālo daṭṭhabbo. Khīṇāsavo pana uṇhakumbho viya arahattappattadivaseyeva na parinibbāti, sāsanappaveṇiṃ pana ghaṭayamāno paṇṇāsasaṭṭhivassāni ṭhatvā carimakacittappattiyā upādiṇṇakakkhandhabhedā anupādisesāya nibbānadhātuyā parinibbāti. Athassa kumbhassa viya kapallāni anupādiṇṇakasarīrāneva avasissantīti. Sarīrāni avasissantīti pajānātīti idaṃ pana khīṇāsavassa anuyogāropanatthaṃ vuttaṃ. “陶工烧窑”（Kumbhakārapāka），即陶工烧制器物的场所。“应放置”（Paṭisisseyya），即应安放。“陶片”（Kapallāni），即与口沿连为一体的陶罐碎片。“将留存”（Avasisseyyuṃ），即会存续。在此，“如是”等句是此譬喻的连接——燃烧的陶窑，应被视为三种有；陶工，应被视为瑜伽行者；从窑中取出陶器的竿杖，应被视为阿罗汉道智；平坦的地面，应被视为无为的涅槃层面；用竿杖将热陶罐拉出，放置在平坦地面上的时刻，应被视为：已开始修观（vipassanā）的行者，在观照色法七法组与无色法七法组时，当业处变得娴熟、清晰而现前，获得适宜的气候等条件后，于一座上增长观，证得顶果阿罗汉果，将自身从四恶趣中拔除，以果定（phalasamāpatti）安住于无为的涅槃层面之时。然而，漏尽者就像热陶罐，在证得阿罗汉的当天并不般涅槃，而是维系教法的传承，住世五六十年，在临终心（carimakacitta）生起时，由于有执取的诸蕴的破灭，而以无余依涅槃界般涅槃。然后，就像陶罐的碎片那样，只有无执取的遗体（sarīra）残留下来。而‘他了知：“诸遗体将残留”’这句话，是为了对漏尽者提出质问而说的。 Viññāṇaṃ paññāyethāti paṭisandhiviññāṇaṃ paññāyetha. Sādhu sādhūti therānaṃ byākaraṇaṃ sampahaṃsati. Evametanti yadetaṃ tividhe abhisaṅkhāre asati paṭisandhiviññāṇassa appaññāṇantiādi, evameva etaṃ. Adhimuccathāti sanniṭṭhānasaṅkhātaṃ adhimokkhaṃ paṭilabhatha. Esevanto dukkhassāti ayameva vaṭṭadukkhassa anto ayaṃ paricchedo, yadidaṃ nibbānanti. Paṭhamaṃ. “识应当显现”是说：结生识(paṭisandhiviññāṇa)应当显现。“善哉，善哉”是说：〔世尊〕对长老们的解答表示嘉许。“正是如此”是说：所谓的“若无此三行(tividhe abhisaṅkhāre)，则结生识不显现”等，正是如此。“应当胜解”是说：你们当获得名为“决定”的胜解(adhimokkha)。“此即苦之终点”是说：此即轮回苦(vaṭṭadukkha)的终点，此即界限(paricchedo)，也就是涅槃(nibbāna)。第一。 2. Upādānasuttavaṇṇanā 2. 执取经释义 52. Dutiye upādāniyesūti catunnaṃ upādānānaṃ paccayesu tebhūmakadhammesu. Assādānupassinoti assādaṃ anupassantassa. Tatrāti tasmiṃ aggikkhandhe. Tadāhāroti taṃpaccayo. Tadupādānoti tasseva vevacanaṃ. Evameva khoti ettha aggikkhandho viya hi tayo bhavā, tebhūmakavaṭṭantipi etadeva, aggijaggakapuriso viya vaṭṭanissito bālaputhujjano, sukkhatiṇagomayādipakkhipanaṃ viya assādānupassino puthujjanassa [Pg.76] taṇhādivasena chahi dvārehi kusalākusalakammakaraṇaṃ. Tiṇagomayādīsu khīṇesu punappunaṃ tesaṃ pakkhipanena aggikkhandhassa vaḍḍhanaṃ viya bālaputhujjanassa uṭṭhāya samuṭṭhāya yathāvuttakammāyūhanena aparāparaṃ vaṭṭadukkhanibbattanaṃ. 52. 第二，于诸可执取法(upādāniyesu)，即于作为四种执取(upādāna)之缘的三界诸法中。随观味者(assādānupassino)，即随观味之人。于彼(tatra)，即于那火蕴中。彼食(tadāhāro)，即以彼为缘。彼取(tadupādāno)，即是其同义词。同样地，在此，应知：火蕴好比三有(tayo bhavā)，三界轮回(tebhūmakavaṭṭa)也是如此；守护火之人好比依止于轮回的愚昧凡夫；投入干草、牛粪等，好比随观味的凡夫，因贪爱等而通过六门造作善、不善业。干草、牛粪等烧尽时，通过一再投入而使火蕴增长，好比愚昧凡夫奋起、努力，积集如前所述的业，从而接连不断地产生轮回之苦。 Na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyyāti tañhi koci atthakāmo evaṃ vadeyya – ‘‘bho kasmā uṭṭhāya samuṭṭhāya kalāpe bandhitvā sukkhatiṇakaṭṭhānaṃ pacchiyañca pūretvā sukkhagomayāni pakkhipanto etaṃ aggiṃ jālesi? Api nu te atthi itonidānaṃ kāci vaḍḍhīti? Vaṃsāgatametaṃ bho amhākaṃ, itonidānaṃ pana me avaḍḍhiyeva, kuto vaḍḍhi? Ahañhi imaṃ aggiṃ jagganto neva nhāyituṃ na bhuñjituṃ na nipajjituṃ labhāmīti. Tena hi bho kiṃ te iminā niratthakena aggijālanena? Ehi tvaṃ etāni ābhatāni tiṇādīni ettha nikkhipa, tāni sayameva jhāyissanti, tvaṃ pana asukasmiṃ ṭhāne sītodakā pokkharaṇī atthi, tattha nhatvā, mālāgandhavilepanehi attānaṃ maṇḍetvā sunivattho supārutova pādukāhi nagaraṃ pavisitvā pāsādavaramāruyha vātapānaṃ vivaritvā mahāvīthiyaṃ virocamāno nisīda ekaggo sukhasamappito hutvā, tattha te nisinnassa tiṇādīnaṃ khayena sayameva ayaṃ aggi appaṇṇattibhāvaṃ gamissatī’’ti. So tathā kareyya. Tatheva ca tattha nisinnassa so aggi upādānakkhayena appaṇṇattibhāvaṃ gaccheyya. Idaṃ sandhāyetaṃ ‘‘na kālena kāla’’ntiādi vuttaṃ. 关于“不应不时地投入干草”，是说：某个希望他获益的人会这样对他说：“朋友，你为何要奋起努力，捆绑草束，将干草、木柴与干牛粪装入篮中并投入，以此点燃这堆火？你从中能得到什么利益吗？”（他会回答：）“朋友，这是我们家族的传统(vaṃsāgata)。但由此我只有损失，哪有什么利益呢？我因为要照看这火，既不能沐浴，也不能吃饭，也不能睡觉。”（智者会说：）“朋友，既然如此，你点燃这无益之火有何用？来，你将带来的这些草等物弃于此处，它们自会燃尽。在某处有清凉的莲池，你去那里沐浴，以花环、香、涂香庄严自身，穿戴整齐，穿上鞋履进城，登上绝妙的宫殿，打开窗户，坐在那里，光耀大街，专心一境，安住于乐。当你这样坐着时，因草等燃料穷尽，这火自会达到不可称言的状态。”他应那样做。当他那样坐着时，那火就会因燃料(upādāna)的穷尽而达到不可称言的状态。就此而说“不应不时”等语。 Evameva khoti ettha pana idaṃ opammasaṃsandanaṃ – cattālīsāya kaṭṭhavāhānaṃ jalamāno mahāaggikkhandho viya hi tebhūmakavaṭṭaṃ daṭṭhabbaṃ, aggijagganakapuriso viya vaṭṭasannissitako yogāvacaro, atthakāmo puriso viya sammāsambuddho, tena purisena tassa dinnaovādo viya tathāgatena ‘‘ehi tvaṃ, bhikkhu, tebhūmakadhammesu nibbinda, evaṃ vaṭṭadukkhā muccissasī’’ti tassa tebhūmakadhammesu kammaṭṭhānassa kathitakālo, tassa purisassa yathānusiṭṭhaṃ paṭipajjitvā pāsāde nisinnakālo viya yogino [Pg.77] sugatovādaṃ sampaṭicchitvā suññāgāraṃ paviṭṭhassa tebhūmakadhammesu vipassanaṃ paṭṭhapetvā anukkamena yathānurūpaṃ āhārasappāyādiṃ labhitvā, ekāsane nisinnassa aggaphale patiṭṭhitakālo, tassa nhānavilepanādīhi sudhotamaṇḍitakāyattā tasmiṃ nisinnassa ekaggasukhasamappitakālo viya yogino ariyamaggapokkharaṇiyaṃ maggañāṇodakena sunhātasudhotakilesamalassa hirottappasāṭake nivāsetvā sīlavilepanānulittassa arahattamaṇḍanena attabhāvaṃ maṇḍetvā vimuttipupphadāmaṃ piḷandhitvā iddhipādapādukā āruyha nibbānanagaraṃ pavisitvā dhammapāsādaṃ āruyha satipaṭṭhānamahāvīthiyaṃ virocamānassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā nisinnakālo. Tassa pana purisassa tasmiṃ nisinnassa tiṇādīnaṃ khayena aggikkhandhassa appaṇṇattigamanakālo viya khīṇāsavassa yāvatāyukaṃ ṭhatvā upādiṇṇakakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa mahāvaṭṭavūpasamo daṭṭhabbo. Dutiyaṃ. 同样地，于此应知此譬喻之连接：诚然，应视三界轮回，犹如燃烧四十车薪之大火蕴；应视依止轮回之瑜伽行者，犹如燃火之人；应视正等觉者，犹如欲求义利之智者；应视如来为彼比丘宣说三界诸法之观业处——“来，比丘，你当厌离三界诸法，如此你将从轮回之苦中解脱”——之时，犹如彼智者所授之教诫。应视瑜伽行者领受善逝教诲，进入空静处，于三界诸法建立观（vipassanā），次第获得相应的食物等资具，于一座上坐着而安住于顶果之时，犹如那听从教导而行之人坐于宫殿之时。应视瑜伽行者于圣道池中，以道智之水善洗烦恼尘垢，穿上惭愧之衣，涂上戒德之香，以阿罗汉果之庄严装饰自身，佩戴解脱花环，登上神足之履，进入涅槃城，登上法殿，于念住大道上放光，安住于以涅槃为所缘的果定之时，犹如那人以沐浴、涂香等善加洗浴、庄严其身，坐于彼处，安享一境性之乐之时。又，应视漏尽者住世至寿尽，因所执取蕴的坏灭而以无余依涅槃界般涅槃，其轮回之大止息，犹如那人坐于彼处时，因草薪等穷尽，火蕴进入不可言诠之境之时。第二。 3. Saṃyojanasuttavaṇṇanā 3. 结缚经释义 53. Tatiye saṃyojaniyesūti dasannaṃ saṃyojanānaṃ paccayesu. Jhāyeyyāti jaleyya. Telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyyāti dīpapaṭijagganatthaṃ telabhājanañca mahantañca vaṭṭikapālaṃ gahetvā samīpe niccaṃ ṭhitova tele khīṇe telaṃ āsiñceyya, vaṭṭiyā khīṇāya vaṭṭiṃ upasaṃhareyya. Sesamettha saddhiṃ opammasaṃsandanena purimanayeneva veditabbaṃ. Tatiyaṃ. 53. 第三品中，“于结法”(saṃyojaniyesu)是指于十种结之缘中。“应燃烧”(jhāyeyya)即是应燃烧(jaleyya)。“应添油，应接续灯芯”(Telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya)是指为了照看油灯，拿着油器与大灯芯盘，常立于近旁，油尽时则应添油，灯芯尽时则应接续灯芯。其余的义理，于此应结合譬喻，通过前述之理而得知。第三品竟。 4. Dutiyasaṃyojanasuttavaṇṇanā 4. 第二结经释义 54. Catutthe upamaṃ paṭhamaṃ katvā pacchā attho vutto. Sesaṃ tādisameva. Catutthaṃ. 54. 第四品中，先作譬喻，之后世尊宣说义理。其余的亦然。第四品竟。 5. Mahārukkhasuttavaṇṇanā 5. 大树经释义 55. Pañcame uddhaṃ ojaṃ abhiharantīti pathavīrasañca āporasañca upari āropenti. Ojāya āropitattā hatthasatubbedhassa rukkhassa aṅkuraggesu bindubindūni viya hutvā sineho tiṭṭhati. Idaṃ panettha opammasaṃsandanaṃ [Pg.78] – mahārukkho viya hi tebhūmakavaṭṭaṃ, mūlāni viya āyatanāni, mūlehi ojāya ārohanaṃ viya chahi dvārehi kammārohanaṃ, ojāya abhiruḷhattā mahārukkhassa yāvakappaṭṭhānaṃ viya vaṭṭanissitabālaputhujjanassa chahi dvārehi kammaṃ āyūhantassa aparāparaṃ vaṭṭassa vaḍḍhanavasena dīgharattaṃ ṭhānaṃ. 55. 第五品中，“向上输送滋养素”(uddhaṃ ojaṃ abhiharanti)是指即将地味与水味向上输送。由于滋养素被向上输送，百肘高的树木，其嫩芽顶端会像水珠般凝结，津液安住。于此，这是譬喻的对应：大树譬如三界之轮回；树根譬如诸处；由诸根吸收滋养素而上行，譬如由六门而令业增长；由于滋养素的上行，大树得以住立一劫，譬如依止于轮回的愚痴凡夫，通过六门积集其业，由轮回辗转增长之力，而长时存续。 Kuddālapiṭakanti kuddālañceva pacchibhājanañca. Khaṇḍākhaṇḍikaṃ chindeyyāti khuddakamahantāni khaṇḍākhaṇḍāni karonto chindeyya. Idaṃ panettha opammasaṃsandanaṃ – idhāpi hi mahārukkho viya tebhūmakavaṭṭaṃ, rukkhaṃ nāsetukāmo puriso viya yogāvacaro, kuddālo viya ñāṇaṃ, pacchi viya samādhi, rukkhacchedanapharasu viya ñāṇaṃ, rukkhassa mūle chinnakālo viya yogino ācariyasantike kammaṭṭhānaṃ gahetvā manasikarontassa paññā, khaṇḍākhaṇḍikaṃ chindanakālo viya saṅkhepato catunnaṃ mahābhūtānaṃ manasikāro, phālanaṃ viya dvecattālīsāya koṭṭhāsesu vitthāramanasikāro, sakalikaṃ sakalikaṃ karaṇakālo viya upādārūpassa ceva rūpakkhandhārammaṇassa viññāṇassa cāti imesaṃ vasena nāmarūpapariggaho, mūlānaṃ upacchedanaṃ viya tasseva nāmarūpassa paccayapariyesanaṃ, vātātape visosetvā agginā ḍahanakālo viya anupubbena vipassanaṃ vaḍḍhetvā aññataraṃ sappāyaṃ labhitvā kammaṭṭhāne vibhūte upaṭṭhahamāne ekapallaṅke nisinnassa samaṇadhammaṃ karontassa aggaphalappatti, masikaraṇaṃ viya arahattappattadivaseyeva aparinibbāyantassa yāvatāyukaṃ ṭhita kālo, mahāvāte opunanaṃ nadiyā pavāhanaṃ viya ca upādiṇṇakakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa vaṭṭavūpasamo veditabbo. Pañcamaṃ. “锄头和篮子”（Kuddālapiṭaka）是指锄头和篮子。“一段段砍断”（Khaṇḍākhaṇḍikaṃ chindeyya）是指将（树）砍成大小不等的碎块。此处是譬喻的连接：大树犹如三界轮回，想毁树的人如同禅修者，锄头如同悚惧智，篮子如同定，伐木斧如同修观之智；砍断树根时，如同禅修者于老师处领受观业处后作意时的观慧；分段砍伐时，如同概略地作意四大；劈开时，如同详细地作意四十二身分；逐片处理时，如同通过所造色和以色蕴为所缘的识来把握名色；断除诸根时，如同探寻那名色的缘；风吹日晒后用火烧时，如同次第增长观（vipassanā），获得某种适宜处，当业处清晰显现时，结一跏趺坐，行沙门法，证得道与果；如同化为灰烬，即阿拉汉于证果之日不般涅槃，而住于寿尽之时；大风吹散与河水冲走，如同因有取蕴的坏灭，以无余依涅槃界而般涅槃，轮回止息。第五。 6. Dutiyamahārukkhasuttavaṇṇanā 6. 第二大树经释义 56. Chaṭṭhepi upamaṃ paṭhamaṃ vatvā pacchā attho vutto, idameva nānattaṃ. Chaṭṭhaṃ. 56. 第六也是先说比喻后讲含义，这是不同之处。第六。 7. Taruṇarukkhasuttavaṇṇanā 7. 幼树经释义 57-59. Sattame [Pg.79] taruṇoti ajātaphalo. Palimajjeyyāti sodheyya. Paṃsuṃ dadeyyāti thaddhapharusapaṃsuṃ haritvā mudugomayacuṇṇamissaṃ madhurapaṃsuṃ pakkhipeyya. Vuddhinti vuddhiṃ āpajjitvā pupphūpago pupphaṃ, phalūpago phalaṃ gaṇheyya. Idaṃ panettha opammasaṃsandanaṃ – taruṇarukkho viya hi tebhūmakavaṭṭaṃ, rukkhajaggako puriso viya vaṭṭanissito puthujjano, mūlaphalasantānādīni viya tīhi dvārehi kusalākusalakammāyūhanaṃ, rukkhassa vuḍḍhiāpajjanaṃ viya puthujjanassa tīhi dvārehi kammaṃ āyūhato aparāparaṃ vaṭṭappavatti. Vivaṭṭaṃ vuttanayeneva veditabbaṃ. Aṭṭhamanavamāni uttānatthāneva. Sattamādīni. 57-59. 第七，“幼树”是指未结果的树。“应清理”即应清洁。“应施土”是指去除坚硬粗糙的土，施加混有柔软牛粪粉的沃土。“成长”是指生长成熟，到了开花期就能开花，到了结果期就能结果。此处的譬喻对应是：幼树好比三界轮回，护树人好比依止轮回的凡夫，根与果等的相续好比通过三门积集善恶业，树木的成长好比凡夫通过三门造业而于轮回中辗转不已。还灭应当按照前面所说的方式来理解。第八和第九（经）的含义都很明显。第七等（经释）完毕。 10. Nidānasuttavaṇṇanā 10. 因缘经释义 60. Dasame kurūsu viharatīti kurūti evaṃ bahuvacanavasena laddhavohāre janapade viharati. Kammāsadhammaṃ nāma kurūnaṃ nigamoti evaṃnāmako kurūnaṃ nigamo, taṃ gocaragāmaṃ katvāti attho. Āyasmāti piyavacanametaṃ garuvacanametaṃ. Ānandoti tassa therassa nāmaṃ. Ekamantaṃ nisīdīti cha nisajjadose vivajjento dakkhiṇajāṇumaṇḍalassa abhimukhaṭṭhāne chabbaṇṇānaṃ buddharasmīnaṃ anto pavisitvā pasannalākhārasaṃ vigāhanto viya suvaṇṇapaṭaṃ pārupanto viya rattakambalavitānamajjhaṃ pavisanto viya dhammabhaṇḍāgāriko āyasmā ānando nisīdi. Tena vuttaṃ ‘‘ekamantaṃ nisīdī’’ti. 60. 第十，“住在俱卢(Kurū)”，即在以复数形式通称为俱卢的地区居住。“剑磨瑟昙(Kammāsadhamma)，俱卢人的一个市镇”，（世尊）即以此镇为乞食村而住下。“具寿”(āyasmā)是表示亲爱和尊敬的称呼。“阿难”(ānanda)是那位长老的名字。“坐于一旁”(ekamantaṃ nisīdi)是指：法藏守护者具寿阿难避开六种坐姿的过失，面向（世尊的）右膝处，进入六色佛光之中而坐下，犹如浸入清澈的胭脂红汁，如同披上金色外衣，又好像进入红色毛毯的帷幔之中。因此说“坐于一旁”。 Kāya pana velāya kena kāraṇena ayamāyasmā bhagavantaṃ upasaṅkamantoti? Sāyanhavelāya paccayākārapañhaṃ pucchanakāraṇena. Taṃ divasaṃ kira ayamāyasmā kulasaṅgahatthāya gharadvāre gharadvāre sahassabhaṇḍikaṃ nikkhipanto viya kammāsadhammaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto satthu vattaṃ dassetvā satthari gandhakuṭiṃ paviṭṭhe satthāraṃ vanditvā attano divāṭṭhānaṃ gantvā antevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ paṭisammajjitvā cammakkhaṇḍaṃ paññapetvā udakatumbato udakena hatthapāde [Pg.80] sītalaṃ katvā pallaṅkaṃ ābhujitvā nisinno sotāpattiphalasamāpattiṃ samāpajjitvā. Atha paricchinnakālavasena samāpattito vuṭṭhāya paccayākāre ñāṇaṃ otāresi. So ‘‘avijjāpaccayā saṅkhārā’’tiādito paṭṭhāya antaṃ, antato paṭṭhāya ādiṃ, ubhayantato paṭṭhāya majjhaṃ, majjhato paṭṭhāya ubho ante pāpento tikkhattuṃ dvādasapadaṃ paccayākāraṃ sammasi. Tassevaṃ sammasantassa paccayākāro vibhūto hutvā uttānakuttānako viya upaṭṭhāsi. Tato cintesi – ‘‘ayaṃ paccayākāro sabbabuddhehi gambhīro ceva gambhīrāvabhāso cāti kathito, mayhaṃ kho pana padesañāṇe ṭhitassa sāvakassa sato uttāno viya vibhūto pākaṭo hutvā upaṭṭhāti, mayhaṃyeva nu kho esa uttānako viya upaṭṭhāti, udāhu aññesampīti attano upaṭṭhānakāraṇaṃ satthu ārocessāmī’’ti nisinnaṭṭhānato uṭṭhāya cammakkhaṇḍaṃ papphoṭetvā ādāya sāyanhasamaye bhagavantaṃ upasaṅkami. Tena vuttaṃ – ‘‘sāyanhavelāyaṃ paccayākārapañhaṃ pucchanakāraṇena upasaṅkamanto’’ti. 然则，于何时，以何因缘，此具寿趋近世尊？是于傍晚时分，为请教缘起之问题。据说于彼日，此具寿为摄益诸家，犹如于家家户户门前放下千金之囊，于剑磨瑟昙(Kammāsadhamma)行乞后，从乞食处返回，承事导师。待导师进入香孤邸后，他顶礼导师，前往自己的日住处。待身边弟子们行完义务离开后，他打扫日住处，铺设皮革片，从水瓶中取水令手足清凉，然后结跏趺坐，进入须陀洹果定。其后，于预定时分从定中出，将智导向缘起。他从“无明缘行”开始，顺观至终，复逆观至始；从两端至中间，复从中间至两端，如是三遍思惟十二支缘起。当他如是思惟时，缘起变得清晰，犹如浅显之物一般现起。于是他心想：‘此缘起，一切诸佛皆说其甚深、显现亦甚深。然对我此住于局部智之声闻，它却如浅显之物一般，清晰地现起。此缘起是仅对我显现为浅显，抑或对他人亦然？我应将此现起之由禀告导师。’于是他从座起身，抖净皮革片并携之，于傍晚时分趋近世尊。是故言：‘于傍晚时分，为询问缘起问题而趋近。’ Yāva gambhīroti ettha yāvasaddo pamāṇātikkame. Atikkamma pamāṇaṃ gambhīro, atigambhīroti attho. Gambhīrāvabhāsoti gambhīrova hutvā avabhāsati, dissatīti attho. Ekañhi uttānameva gambhīrāvabhāsaṃ hoti pūtipaṇṇarasavasena kāḷavaṇṇaṃ purāṇaudakaṃ viya. Tañhi jāṇuppamāṇampi sataporisaṃ viya dissati. Ekaṃ gambhīraṃ uttānāvabhāsaṃ hoti maṇibhāsaṃ vippasannaudakaṃ viya. Tañhi sataporisampi jāṇuppamāṇaṃ viya khāyati. Ekaṃ uttānaṃ uttānāvabhāsaṃ hoti pātiādīsu udakaṃ viya. Ekaṃ gambhīraṃ gambhīrāvabhāsaṃ hoti sinerupādakamahāsamudde udakaṃ viya. Evaṃ udakameva cattāri nāmāni labhati. Paṭiccasamuppāde panetaṃ natthi. Ayañhi gambhīro ca gambhīrāvabhāso cāti ekameva nāmaṃ labhati. Evarūpo samānopi atha ca pana me uttānakuttānako viya khāyati, tadidaṃ acchariyaṃ, bhante, abbhutaṃ, bhanteti evaṃ attano vimhayaṃ pakāsento pañhaṃ pucchitvā tuṇhībhūto nisīdi. 于“多么深奥”(yāva gambhīro)一句中，“多么”(yāva)一词意为超越限量。超越限量而深，即是“极深”之义。“显深奥”(gambhīrāvabhāso)者，意为本身深奥而显现出来。譬如，有水虽浅，却显深奥，犹如因腐叶与淤泥而色黑之陈水。此水纵然仅及膝深，却看似有百人深。又有水虽深，却显浅白，犹如宝珠般清澈之水。此水纵然有百人深，却看似仅及膝深。又有水既浅，亦显浅白，犹如盆碗等容器中之水。又有水既深，亦显深奥，犹如须弥山(Sineru)脚下大海洋中之水。如此，水便有四种名相。然而，这在缘起法中则不然。此缘起法既深奥，又显深奥，故只得一名。“此法虽然如此，但在我看来却显得极其浅白。世尊，此事甚为奇特！世尊，此事未曾有！”他如此表达自己的惊叹，提出问题后，便默然静坐。 Bhagavā [Pg.81] tassa vacanaṃ sutvā ‘‘ānando bhavaggagahaṇāya hatthaṃ pasārento viya sineruṃ bhinditvā miñjaṃ nīharituṃ vāyamamāno viya vinā nāvāya mahāsamuddaṃ taritukāmo viya pathaviṃ parivattetvā pathavojaṃ gahetuṃ vāyamamāno viya buddhavisayaṃ pañhaṃ attano uttānuttānanti vadati, handassa gambhīrabhāvaṃ ācikkhāmī’’ti cintetvā mā hevantiādimāha. 世尊听了他的话后心想：“阿难犹如伸手欲取有顶天(bhavagga)，犹如奋力欲劈开须弥山(Sineru)而取其髓，犹如无船而欲渡大洋，犹如努力欲翻转大地而取地味，竟说佛陀境界之问题于他而言极其浅白。好，我当为他解说其深奥之处。”如是思惟后，世尊便说了以“莫作是言”等开头的文句。 Tattha mā hevanti ha-kāro nipātamattaṃ, evaṃ mā bhaṇīti attho. ‘‘Mā heva’’nti ca idaṃ vacanaṃ bhagavā āyasmantaṃ ānandaṃ ussādentopi bhaṇati apasādentopi. Tattha ussādentopīti, ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati, aññesaṃ panesa uttānakoti na sallakkhetabbo, gambhīroyeva ca so gambhīrāvabhāso ca. 于此，“mā hevaṃ”中的“ha”字仅为助词，其义为“莫作是说”。世尊说“莫作是言”此语，既是为策励具寿阿难，亦是为折伏于他。其中，策励是指：阿难，汝具大慧、明智，是故于汝，甚深之缘起亦显如浅显；然于他人，则不应作此浅显想。其法实为甚深，亦显现甚深。 Tattha catasso upamā vadanti – cha māse subhojanarasapuṭṭhassa kira katayogassa mahāmallassa samajjasamaye katamallapāsāṇaparicayassa yuddhabhūmiṃ gacchantassa antarā mallapāsāṇaṃ dassesuṃ. So ‘‘kiṃ eta’’nti āha. Mallapāsāṇoti. Āharatha nanti. ‘‘Ukkhipituṃ na sakkomā’’ti vutte sayaṃ gantvā ‘‘kuhiṃ imassa bhāriyaṭṭhāna’’nti vatvā dvīhi hatthehi dve pāsāṇe ukkhipitvā kīḷāguḷe viya khipitvā agamāsi. Tattha mallassa mallapāsāṇo lahukoti na aññesampi lahukoti vattabbo. Cha māse subhojanarasapuṭṭho mallo viya hi kappasatasahassaṃ abhinīhārasampanno āyasmā ānando. Yathā mallassa mahābalatāya mallapāsāṇo lahuko, evaṃ therassa mahāpaññatāya paṭiccasamuppādo uttānoti vattabbo, so aññesaṃ uttānoti na vattabbo. 于此，诸师说有四喻——譬如，有大力士，六月以来善食滋养，勤修不辍，于集会时已熟习力士石。当其前往战场时，途中有人示以力士石。彼问：“此是何物？”答曰：“力士石。”彼言：“取来。”众人言：“我等不能举。”彼即自行前往，问曰：“此石重处何在？”言已，以双手举起二石，如掷戏丸，而后离去。于此当言：于彼力士，力士石为轻，然不应言于他人亦轻。具寿阿难亦复如是，犹如彼六月善食滋养之力士，具足十万劫之誓愿。犹如力士以其力大，故觉力士石为轻；如是，长老以其慧大，故言缘起为浅显。然不应言于他人亦为浅显。 Mahāsamudde ca timi nāma mahāmaccho dviyojanasatiko, timiṅgalo tiyojanasatiko, timirapiṅgalo pañcayojanasatiko, ānando timinando ajjhāroho mahātimīti ime cattāro yojanasahassikā. Tattha timirapiṅgaleneva dīpenti. Tassa kira dakkhiṇakaṇṇaṃ cālentassa pañcayojanasate padese udakaṃ calati, tathā vāmakaṇṇaṃ, tathā naṅguṭṭhaṃ, tathā sīsaṃ. Dve pana kaṇṇe cāletvā naṅguṭṭhena [Pg.82] paharitvā sīsaṃ aparāparaṃ katvā kīḷituṃ āraddhassa sattaṭṭhayojanasate ṭhāne bhājane pakkhipitvā uddhane āropitaṃ viya udakaṃ pakkuthati. Yojanasatamatte padese udakaṃ piṭṭhiṃ chādetuṃ na sakkoti. So evaṃ vadeyya – ‘‘ayaṃ mahāsamuddo gambhīroti vadanti, kutassa gambhīratā, mayaṃ piṭṭhimattacchādanampi udakaṃ na labhāmā’’ti. Tattha kāyūpapannassa timirapiṅgalassa mahāsamuddo uttānoti aññesañca khuddakamacchānaṃ uttānoti na vattabbo, evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo. Supaṇṇarājā ca diyaḍḍhayojanasatiko hoti. Tassa dakkhiṇapakkho paññāsayojaniko hoti, tathā vāmapakkho, piñchavaṭṭi ca saṭṭhiyojanikā, gīvā tiṃsayojanikā, mukhaṃ navayojanaṃ, pādā dvādasayojanikā, tasmiṃ supaṇṇavātaṃ dassetuṃ āraddhe sattaṭṭhayojanasataṃ ṭhānaṃ nappahoti. So evaṃ vadeyya – ‘‘ayaṃ ākāso anantoti vadanti, kutassa anantatā, mayaṃ pakkhavātappattharaṇokāsampi na labhāmā’’ti. Tattha kāyūpapannassa supaṇṇarañño ākāso parittoti aññesañca khuddakapakkhīnaṃ parittoti na vattabbo, evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo. 又，于大洋中，有名为提弥（Timi）之大鱼，身长二百由旬；提名为（Timiṅgala）鱼，长三百由旬；提弥罗频伽（Timirapiṅgala）鱼，长五百由旬；阿难（Ānanda）、提弥难陀（Timinanda）、阿奢卢诃（Ajjhāroha）、摩诃提弥（Mahātimi），此四种鱼则长达一千由旬。于此，诸师以提弥罗频伽鱼为例而示之。据说，彼鱼摇动右耳时，五百由旬范围内之水即波动；摇动左耳、尾、头时，亦复如是。若其摇动双耳，以尾拍打，来回摆首嬉戏时，七八百由旬范围内之水，便如置于灶上锅中而沸腾。于百由旬之范围内，水甚至不能覆其背。彼鱼或言：“人言此大洋甚深，其深何在？我等尚不得覆背之水。”于此，不应因大洋于身形巨大之提弥罗频伽鱼为浅，而谓其于其他小鱼亦为浅。同理，不应因缘起于具足智慧之长老为浅显，而谓其于其他人亦为浅显。复次，金翅鸟王（Supaṇṇarājā）身长一百五十由旬。其右翼长五十由旬，左翼亦然；尾羽长六十由旬，颈长三十由旬，喙长九由旬，足长十二由旬。当其鼓翅展风时，七八百由旬之空间亦不足。彼或言：“人言此虚空无边，其无边何在？我等尚不得展翅之空间。”于此，不应因虚空于身形巨大之金翅鸟王为狭小，而谓其于其他小鸟亦为狭小。同理，不应因缘起于具足智慧之长老为浅显，而谓其于其他人亦为浅显。 Rāhu asurindo pana pādantato yāva kesantā yojanānaṃ cattāri sahassāni aṭṭha ca satāni honti. Tassa dvinnaṃ bāhānaṃ antare dvādasayojanasatikaṃ, bahalattena chayojanasatikaṃ, hatthapādatalāni tiyojanasatikāni, tathā mukhaṃ, ekaṅgulipabbaṃ paññāsayojanaṃ, tathā bhamukantaraṃ, nalāṭaṃ tiyojanasatikaṃ, sīsaṃ navayojanasatikaṃ. Tassa mahāsamuddaṃ otiṇṇassa gambhīraṃ udakaṃ jāṇuppamāṇaṃ hoti. So evaṃ vadeyya – ‘‘ayaṃ mahāsamuddo gambhīroti vadanti. Kutassa gambhīratā? Mayaṃ jāṇuppaṭicchādanamattampi udakaṃ na labhāmā’’ti. Tattha kāyūpapannassa rāhuno mahāsamuddo uttānoti aññesañca uttānoti na vattabbo. Evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti [Pg.83] aññesampi uttānoti na vattabbo. Etamatthaṃ sandhāya bhagavā mā hevaṃ, ānanda, mā hevaṃ, ānandāti āha. 再者，阿修罗王罗睺（Rāhu asurinda）从脚底到发顶高四千八百由旬。他两臂之间宽一千二百由旬，身厚六百由旬，手掌和脚掌长三百由旬，嘴巴也是如此。一节指节长五十由旬，两眉之间也是如此；额头长三百由旬，头颅长九百由旬。当他踏入大洋时，甚深的海水只到他的膝盖。他会这样说：“人们说这大洋很深。它的深度在哪里？我们连能淹没膝盖的水都找不到。”在此，不能因为对身形巨大的罗睺来说大洋是浅的，就说它对其他人也是浅的。同样，不能因为对具足智慧的长老来说缘起是浅显的，就说它对其他人也是浅显的。有鉴于此，世尊说：“阿难，不要这样说！阿难，不要这样说！” Therassa hi catūhi kāraṇehi gambhīro paṭiccasamuppādo uttānoti upaṭṭhāsi. Katamehi catūhi? Pubbūpanissayasampattiyā titthavāsena sotāpannatāya bahussutabhāvenāti. 诚然，由于四个原因，甚深的缘起在长老看来是浅显的。是哪四个呢？即：成就宿世的助缘、亲炙导师、已证得入流果、以及博学多闻。 Ito kira satasahassime kappe padumuttaro nāma satthā loke uppajji. Tassa haṃsavatī nāma nagaraṃ ahosi, ānando nāma rājā pitā, sumedhā nāma devī mātā, bodhisatto uttarakumāro nāma ahosi. So puttassa jātadivase mahābhinikkhamanaṃ nikkhamma pabbajitvā padhānamanuyutto anukkamena sabbaññutaṃ patvā, ‘‘anekajātisaṃsāra’’nti udānaṃ udānetvā sattāhaṃ bodhipallaṅke vītināmetvā ‘‘pathaviyaṃ pādaṃ ṭhapessāmī’’ti pādaṃ abhinīhari. Atha pathaviṃ bhinditvā mahantaṃ padumaṃ uṭṭhāsi. Tassa dhurapattāni navutihatthāni, kesaraṃ tiṃsahatthaṃ, kaṇṇikā dvādasahatthā, navaghaṭappamāṇā reṇu ahosi. 据说从此算起的第十万劫，有位名叫莲花上佛(Padumuttara)的导师出现于世。他的都城名叫天鹅城(Haṃsavatī)，父亲是阿难王，母亲是善慧(Sumedhā)王后，菩萨名叫优多罗童子(Uttarakumāra)。他在儿子出生那天行大出离而出家，精勤修行，依次证得一切知智。他发出“流转无数生”的自说语后，在菩提座上度过七天，心想“我要将脚放在地上”，便伸出脚来。这时大地裂开，涌出一朵巨大的莲花。它的外瓣长九十肘，花蕊长三十肘，莲蓬长十二肘，花粉有九瓮之多。 Satthā pana ubbedhato aṭṭhapaññāsahattho ahosi, tassa ubhinnaṃ bāhānamantaraṃ aṭṭhārasahatthaṃ, nalāṭaṃ pañcahatthaṃ, hatthapādā ekādasahatthā. Tassa ekādasahatthena pādena dvādasahatthāya kaṇṇikāya akkantamattāya navaghaṭappamāṇā reṇu uṭṭhāya aṭṭhapaññāsahatthaṃ padesaṃ uggantvā okiṇṇamanosilācuṇṇaṃ viya paccokiṇṇaṃ. Tadupādāya bhagavā ‘‘padumuttaro’’tveva paññāyittha. Tassa devilo ca sujāto ca dve aggasāvakā ahesuṃ, amitā ca asamā ca dve aggasāvikā, sumano nāma upaṭṭhāko. Padumuttaro bhagavā pitusaṅgahaṃ kurumāno bhikkhusatasahassaparivāro haṃsavatiyā rājadhāniyā vasati. 导师的身高有五十八肘，两臂之间宽十八肘，额头宽五肘，手和脚长十一肘。当他以十一肘长的脚踩上十二肘长的莲蓬时，九瓮之多的花粉扬起，升到五十八肘高处，然后像散落的雄黄粉末一样洒落下来。因此，世尊便以“莲花上佛”而闻名。他有提毗罗(Devila)和善生两位上首弟子，阿弥多(Amitā)和阿萨摩(Asamā)两位上首女弟子，侍者名叫须摩那(Sumana)。莲花上佛世尊为了摄益父亲，在十万比丘的围绕下，住于天鹅城王都。 Kaniṭṭhabhātā panassa sumanakumāro nāma. Tassa rājā haṃsavatito vīsayojanasate bhogaṃ adāsi. So kadāci āgantvā pitarañca satthārañca passati. Athekadivasaṃ paccanto kupito. Sumano rañño sāsanaṃ pesesi. Rājā ‘‘tvaṃ mayā, tāta, kasmā ṭhapito’’ti paṭipesesi. So core vūpasametvā ‘‘upasanto, deva, janapado’’ti rañño pesesi. Rājā tuṭṭho ‘‘sīghaṃ mama putto āgacchatū’’ti āha. Tassa [Pg.84] sahassamattā amaccā honti. So tehi saddhiṃ antarāmagge mantesi – ‘‘mayhaṃ pitā tuṭṭho sace me varaṃ deti, kiṃ gaṇhāmī’’ti? Atha naṃ ekacce ‘‘hatthiṃ gaṇhatha, assaṃ gaṇhatha, janapadaṃ gaṇhatha, sattaratanāni gaṇhathā’’ti āhaṃsu. Apare ‘‘tumhe pathavissarassa puttā, na tumhākaṃ dhanaṃ dullabhaṃ, laddhampi cetaṃ sabbaṃ pahāya gamanīyaṃ, puññameva ekaṃ ādāya gamanīyaṃ, tasmā deve varaṃ dadamāne temāsaṃ padumuttaraṃ bhagavantaṃ upaṭṭhātuṃ varaṃ gaṇhathā’’ti. So ‘‘tumhe mayhaṃ kalyāṇamittā nāma, mametaṃ cittaṃ natthi, tumhehi pana uppāditaṃ, evaṃ karissāmī’’ti, gantvā pitaraṃ vanditvā pitarā āliṅgetvā, matthake cumbitvā ‘‘varaṃ te, putta, demī’’ti vutte ‘‘icchāmahaṃ, mahārāja, bhagavantaṃ temāsaṃ catūhi paccayehi upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ, idaṃ me varaṃ dehī’’ti āha. Na sakkā, tāta, aññaṃ varehīti. Deva, khattiyānaṃ nāma dvekathā natthi, etameva me dehi, na mamaññena atthoti. Tāta, buddhānaṃ nāma cittaṃ dujjānaṃ, sace bhagavā na icchissati, mayā dinnampi kiṃ bhavissatīti? ‘‘Sādhu, deva, ahaṃ bhagavato cittaṃ jānissāmī’’ti vihāraṃ gato. 那位世尊的同母小弟名叫须摩那王子。父王从天鹅城(Haṃsavatī)外一百二十由旬处，赐予他封地。他有时会回来拜见父亲和导师。有一次，边境发生动乱。须摩那给国王送信。国王回信说：“孩子，我为何要安置你呢？”他平定了盗贼后，给国王送信说：“陛下，国家已经安定了。”国王很高兴，说：“让我的儿子快回来！”他有一千名左右的大臣。他在路上和他们商议：“如果我父亲高兴，给我一个赏赐，我应该求什么呢？”有些人说：“求大象，求马匹，求国土，求七宝。”另一些人说：“你们是大地之主的儿子，财富对你们来说并不难得，而且即使得到这一切，最终都要舍弃，唯有福德可以带走。因此，当国王给你赏赐时，你们应该求得在三个月内侍奉莲花上佛(Padumuttara)的赏赐。”他说：“你们真是我的善友，我本无此心，是你们启发了我，我就这么做。”于是他去拜见父亲，父亲拥抱他，亲吻他的头顶，说：“孩子，我给你一个赏赐。”他说：“大王，我希望用三个月的时间，以四资具侍奉世尊，使我的生命不空过，请您给我这个赏赐。”“孩子，这不可以，你求个别的赏赐吧。”“陛下，刹帝利一言九鼎，请您就把这个赏赐给我，我别无所求。”“孩子，诸佛的心意难以了知，如果世尊不同意，我给了又有什么用呢？”他回答说：“好的，陛下，我会去了解世尊的心意的。”于是就前往精舍。 Tena ca samayena bhattakiccaṃ niṭṭhāpetvā bhagavā gandhakuṭiṃ paviṭṭho hoti. So maṇḍalamāḷe sannisinnānaṃ bhikkhūnaṃ santikaṃ agamāsi. Te naṃ āhaṃsu – ‘‘rājaputta kasmā āgatosī’’ti? Bhagavantaṃ dassanāya, dassetha me bhagavantanti. ‘‘Na mayaṃ, rājaputta, icchiticchitakkhaṇe satthāraṃ daṭṭhuṃ labhāmā’’ti. Ko pana, bhante, labhatīti? Sumanatthero nāma rājaputtāti. So ‘‘kuhiṃ bhante thero’’ti? Therassa nisinnaṭṭhānaṃ pucchitvā gantvā vanditvā – ‘‘icchāmahaṃ, bhante, bhagavantaṃ passituṃ, dassetha me bhagavanta’’nti āha. Thero ‘‘ehi, rājaputtā’’ti taṃ gahetvā gandhakuṭipariveṇe ṭhapetvā gandhakuṭiṃ āruhi. Atha naṃ bhagavā ‘‘sumana, kasmā āgatosī’’ti āha. Rājaputto, bhante, bhagavantaṃ dassanāya āgatoti. Tena hi bhikkhu āsanaṃ paññapehīti. Thero āsanaṃ paññapesi. Nisīdi bhagavā paññatte āsane. Rājaputto bhagavantaṃ vanditvā paṭisanthāraṃ akāsi, ‘‘kadā āgatosi rājaputtā’’ti? Bhante, tumhesu gandhakuṭiṃ paviṭṭhesu, bhikkhū pana ‘‘na mayaṃ icchiticchitakkhaṇe bhagavantaṃ daṭṭhuṃ labhāmā’’ti maṃ therassa santikaṃ pāhesuṃ, thero pana ekavacaneneva dassesi, thero, bhante, tumhākaṃ [Pg.85] sāsane vallabho maññeti. Āma, rājakumāra, vallabho esa bhikkhu mayhaṃ sāsaneti. Bhante, buddhānaṃ sāsane kiṃ katvā vallabho hotīti? Dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā, kumārāti. Bhagavā ahampi thero viya buddhasāsane vallabho hotukāmo, temāsaṃ me vassāvāsaṃ adhivāsethāti. Bhagavā, ‘‘atthi nu kho gatena attho’’ti oloketvā ‘‘atthī’’ti disvā ‘‘suññāgāre kho, rājakumāra, tathāgatā abhiramantī’’ti āha. Kumāro ‘‘aññātaṃ bhagavā, aññātaṃ sugatā’’ti vatvā – ‘‘ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā’’ti paṭiññaṃ gahetvā pitu santikaṃ gantvā, ‘‘dinnā me, deva, bhagavatā paṭiññā, mayā pahite tumhe bhagavantaṃ peseyyāthā’’ti pitaraṃ vanditvā nikkhamitvā yojane yojane vihāraṃ kāretvā vīsayojanasataṃ addhānaṃ gato. Gantvā attano nagare vihāraṭṭhānaṃ vicinanto sobhanassa nāma kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. Tattha bhagavato gandhakuṭiṃ, sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kārāpetvā pākāraparikkhepaṃ dvārakoṭṭhakañca niṭṭhāpetvā pitu santikaṃ pesesi ‘‘niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā’’ti. 其时，世尊用斋毕，进入健陀孤邸。王子来到圆亭中比丘众聚集处。比丘们问他：“王子，为何而来？”“为见世尊，请为我引见世尊。”“王子，我等不能随意欲见导师即得见。”“那么，尊者，谁能得见呢？”“王子，有位名叫苏摩那（Sumana）的长老。”他问：“尊者，长老在何处？”问得长老住处后，便前去礼拜，说：“尊者，我欲见世尊，请为我引见世尊。”长老说：“来，王子。”便带他至健陀孤邸庭院中，自己登上健陀孤邸。世尊问他：“苏摩那，为何而来？”“尊者，王子为见世尊而来。”“那么，比丘，铺设座位。”长老铺设了座位。世尊在铺设好的座位上坐下。王子礼拜世尊，作寒暄问候。“王子何时来的？”“尊者，您入健陀孤邸时，比丘众言‘我等不能随意欲见世尊即得见’，便遣我至长老处。长老仅以一言便令我得见。尊者，想必长老于世尊教法中是亲近者。”“是的，王子，此比丘于我教法中是亲近者。”“尊者，于诸佛法中，作何行得为亲近者？”“王子，由布施、持戒、行布萨故。”“世尊，我亦欲如长老一般，于佛法中为亲近者，请您慈允我三月雨安居。”世尊观察此行有益，便说：“王子，如来乐于空闲处。”王子说：“我已知晓，世尊；我已知晓，善逝。”又说：“尊者，我先去建造精舍，待我遣使时，请您与十万比丘一同前来。”得到承诺后，他去到父亲跟前，说：“父王，世尊已应允我，我遣人来时，请您派遣世尊。”礼拜父亲后，他便出发，每一由旬建造一座精舍，行了一百二十由旬路程。抵达自己的城市后，他寻找建造精舍的地点，见到一位名叫善妙（Sobhana）的居士的花园，以十万金购得，复以十万金建造精舍。他在那里为世尊建造健陀孤邸，为余下比丘建造夜住处、日住处，以及孤邸、洞窟、殿堂，并建好围墙与门楼后，遣使告知父亲：“我之事已终，请派遣导师前来。” Rājā bhagavantaṃ bhojetvā ‘‘bhagavā sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ āgamanaṃ paccāsīsatī’’ti. Bhagavā satasahassabhikkhuparivāro yojane yojane vihāresu vasamāno agamāsi. Kumāro ‘‘satthā āgacchatī’’ti sutvā yojanaṃ paccuggantvā gandhamālādīhi pūjayamāno vihāraṃ pavesetvā – 国王供养世尊后禀告道：“世尊，须摩那(Sumana)之事已终，他正期盼您的到来。”世尊与十万比丘为眷属，每一由旬皆住于精舍，一路行来。王子闻“导师来了”，便行一由旬出迎，以香、花等供养，将导师迎入精舍—— ‘‘Satasahassena me kītaṃ, satasahassena māpitaṃ; Sobhanaṃ nāma uyyānaṃ paṭiggaṇha, mahāmunī’’ti. – “我以十万（金）购得，复以十万（金）建成；此园名为善妙(Sobhaṇa)，大牟尼，请纳受。” Vihāraṃ niyyātesi. So vassūpanāyikadivase dānaṃ datvā attano puttadāre ca amacce ca pakkosāpetvā āha –‘‘satthā amhākaṃ santikaṃ dūrato āgato, buddhā ca nāma dhammagarunova, nāmisagarukā. Tasmā ahaṃ imaṃ temāsaṃ dve sāṭake nivāsetvā dasa sīlāni samādiyitvā idheva [Pg.86] vasissāmi, tumhe khīṇāsavasatasahassassa imināva nīhārena temāsaṃ dānaṃ dadeyyāthā’’ti. 他奉献了精舍。于入雨安居之日，他行过布施后，召集自己的妻儿与大臣们说道：“导师从远方来到我们这里，诸佛实乃重法而非重利养。是故，于此三月期间，我将身着二衣，受持十戒，安住于此。汝等亦应以此方式，于三月内供养十万漏尽者。” So sumanattherassa vasanaṭṭhānasabhāgeyeva ṭhāne vasanto yaṃ thero bhagavato vattaṃ karoti, taṃ sabbaṃ disvā, ‘‘imasmiṃ ṭhāne ekantavallabho esa thero, etasseva ṭhānantaraṃ patthetuṃ vaṭṭatī’’ti cintetvā, upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ datvā sattame divase bhikkhūsatasahassassa pādamūle ticīvaraṃ ṭhapetvā bhagavantaṃ vanditvā, ‘‘bhante, yadetaṃ mayā magge yojanantarikavihārakārāpanato paṭṭhāya puññaṃ kataṃ, taṃ neva sakkasampattiṃ, na mārabrahmasampattiṃ patthayantena, buddhassa pana upaṭṭhākabhāvaṃ patthentena kataṃ. Tasmā ahampi bhagavā anāgate sumanatthero viya ekassa buddhassa upaṭṭhāko homī’’ti pañcapatiṭṭhitena patitvā vanditvā nipanno. Bhagavā ‘‘mahantaṃ kulaputtassa cittaṃ, ijjhissati nu kho, no’’ti olokento, ‘‘anāgate ito satasahassime kappe gotamo nāma buddho uppajjissati, tasseva upaṭṭhāko bhavissatī’’ti ñatvā – 他住在与须摩那(Sumana)长老住处相仿的地方，看到长老为世尊所做的一切事务，心想：“这位长老于此确实是（世尊）最亲近的，应当祈求获得他这样的特殊地位。”时近自恣(pavāraṇā)日，他进入村庄，行七日大布施。第七天，他在十万比丘足下放置三衣，礼拜世尊后说：“世尊，我从在道路上每隔一由旬建造精舍以来所做的这份福德，并非为求帝释天、魔王或梵天的成就，而是为求能成为佛陀的侍者而做。因此，世尊，愿我也能在未来像须摩那长老一样，成为一位佛陀的侍者。”他行五体投地礼后，俯伏在地。世尊观察到这位良家子的心是如此宏大，思惟：“此愿能否实现呢？”了知到：“于未来，从此十万劫后，将有一位名为乔达摩的佛陀出世，此人将成为他的侍者。”—— ‘‘Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu; Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti. – 汝之所愿求，一切愿成就；所有诸心愿，如十五月圆。 Āha. Kumāro sutvā ‘‘buddhā nāma advejjhakathā hontī’’ti dutiyadivaseyeva tassa bhagavato pattacīvaraṃ gahetvā piṭṭhito piṭṭhito gacchanto viya ahosi. So tasmiṃ buddhuppāde vassasatasahassaṃ dānaṃ datvā sagge nibbattitvā kassapabuddhakālepi piṇḍāya carato therassa pattaggahaṇatthaṃ uttarisāṭakaṃ datvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭhannaṃ paccekabuddhānaṃ paṇṇasālāyo kāretvā maṇiādhārake upaṭṭhapetvā catūhi paccayehi dasavassasahassāni upaṭṭhānaṃ akāsi. Etāni pākaṭaṭṭhānāni. （世尊）说道。王子听后心想：“诸佛之语真实不虚。”从第二天起，他就感觉自己仿佛已拿着那位世尊的衣钵，紧随其后了。他在那位佛陀出世期间，布施了十万年，命终后投生于天界。在迦叶佛时代，他也曾为一位行乞的长老献上自己的上衣以承接其钵，以此作供养。再次投生于天界，从那里命终后，他成为波罗奈(Bārāṇasī)王，为八位独觉佛建造茅棚，设置宝制钵架，并以四资具供养了一万年。这些是其显著的事迹。 Kappasatasahassaṃ pana dānaṃ dadamānova amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe paṭisandhiṃ gahetvā anupubbena katābhinikkhamano sammāsambodhiṃ patvā paṭhamagamanena kapilavatthuṃ āgantvā tato nikkhamante bhagavati bhagavato parivāratthaṃ [Pg.87] rājakumāresu pabbajantesu bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi. Evamesa āyasmā pubbūpanissayasampanno, tassimāya pubbūpanissayasampattiyā gambhīropi paṭiccasamuppādo uttānako viya upaṭṭhāsi. 又，此具寿于十万劫中行布施，与我等菩萨一同生于兜率天，从彼处殁后，于无尽饭(Amitodana)释迦家中受生。其后，世尊次第出家，证得正等觉，初次莅临迦毗罗卫(Kapilavatthu)，复从彼处离去，诸王子为作世尊之侍从而出家之际，彼与跋提(Bhaddiya)等人一同出家。于世尊座下出家未久，在具寿富楼那·弥多罗尼子(Puṇṇa Mantāṇiputta)座前听闻法说，即安住于入流果。如是，此具寿乃宿昔因缘具足者，以其宿昔因缘具足故，纵甚深之缘起，于彼亦如浅显般显现。 Titthavāsoti pana garūnaṃ santike uggahaṇasavanaparipucchanadhāraṇāni vuccanti. So therassa ativiya parisuddho. Tenāpissāyaṃ gambhīropi uttānako viya upaṭṭhāsi. Sotāpannānañca nāma paccayākāro uttānako hutvā upaṭṭhāti, ayañca āyasmā sotāpanno. Bahussutānaṃ catuhatthe ovarake padīpe jalamāne mañcapīṭhaṃ viya nāmarūpaparicchedo pākaṭo hoti, ayañca āyasmā bahussutānaṃ aggo. Iti bāhusaccabhāvenapissa gambhīropi paccayākāro uttānako viya upaṭṭhāsi. Paṭiccasamuppādo catūhi gambhīratāhi gambhīro. Sā panassa gambhīratā visuddhimagge vitthāritāva. Sā sabbāpi therassa uttānakā viya upaṭṭhāsi. Tena bhagavā āyasmantaṃ ānandaṃ ussādento mā hevantiādimāha. Ayañhettha adhippāyo – ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati. Tasmā ‘‘mayhameva nu kho esa uttānako viya hutvā upaṭṭhāti, udāhu aññesampī’’ti mā evaṃ avaca. 又，所谓“师学”(titthavāsa)，乃谓于诸师长座前学习、听闻、请教与受持。长老于此师学极为清净，是故，此甚深缘起于彼亦如浅显般显现。于诸入流者，缘起法实为浅显而显现，而此具寿即是入流者。于多闻者，名色之辨析明了，犹如四肘小室中燃灯时床座分明，而此具寿乃多闻者中之最上者。是故，亦因其多闻，此甚深缘起于彼亦如浅显般显现。缘起由四种甚深性而甚深，然其甚深性，吾已于《清净道论》(Visuddhimagga)中详述。此一切甚深性，于长老亦如浅显般显现。是故，世尊为称扬具寿阿难，说“莫作是言”等语。此中意谓：“阿难，汝具大慧、明智，是故甚深之缘起于汝亦如浅显般显现。是故，汝莫作是言：‘此法唯于我浅显而显现耶？抑或于他人亦然耶？’” Yaṃ pana vuttaṃ ‘‘apasādento’’ti, tatthāyamadhippāyo – ānanda, ‘‘atha ca pana me uttānakuttānako viya khāyatī’’ti mā hevaṃ avaca. Yadi hi te esa uttānakuttānako viya khāyati, kasmā tvaṃ attano dhammatāya sotāpanno nāhosi, mayā dinnanaye ṭhatvā sotāpattimaggaṃ paṭivijjhi? Ānanda, idaṃ nibbānameva gambhīraṃ, paccayākāro pana uttānako jāto, atha kasmā oḷārikaṃ kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ oḷārikaṃ kāmarāgānusayaṃ paṭighānusayanti ime cattāro kilese samugghātetvā sakadāgāmiphalaṃ na sacchikarosi, teyeva aṇusahagate cattāro kilese samugghātetvā anāgāmiphalaṃ na sacchikarosi, rūparāgādīni [Pg.88] pañca saṃyojanāni, mānānusayaṃ bhavarāgānusayaṃ avijjānusayanti ime aṭṭha kilese samugghātetvā arahattaṃ na sacchikarosi? Kasmā vā satasahassakappādhikaṃ ekaṃ asaṅkhyeyyaṃ pūritapāramino sāriputtamoggallānā viya sāvakapāramīñāṇaṃ na paṭivijjhasi, satasahassakappādhikāni dve asaṅkhyeyyāni pūritapāramino paccekabuddhā viya ca paccekabodhiñāṇaṃ na paṭivijjhasi? Yadi vā te sabbathāva esa uttānako hutvā upaṭṭhāsi. Atha kasmā satasahassakappādhikāni cattāri aṭṭha soḷasa vā asaṅkhyeyyāni pūritapāramino buddhā viya sabbaññutaññāṇaṃ na sacchikarosi? Kiṃ anatthikosi etehi visesādhigamehi? Passa yāva ca te aparaddhaṃ, tvaṃ nāma sāvakapadesañāṇe ṭhito atigambhīraṃ paccayākāraṃ ‘‘uttānako viya me upaṭṭhātī’’ti vadasi. Tassa te idaṃ vacanaṃ buddhānaṃ kathāya paccanīkaṃ hoti. Tādisena nāma bhikkhunā buddhānaṃ kathāya paccanīkaṃ kathetabbanti na yuttametaṃ. Nanu mayhaṃ, ānanda, imaṃ paccayākāraṃ paṭivijjhituṃ vāyamantasseva kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkantāni. Paccayākārapaṭivijjhanatthāya ca pana me adinnadānaṃ nāma natthi, apūritapāramī nāma natthi. ‘‘Ajja paccayākāraṃ paṭivijjhissāmī’’ti pana me nirussāhaṃ viya mārabalaṃ vidhamantassa ayaṃ mahāpathavī dvaṅgulamattampi nākampi, tathā paṭhamayāme pubbenivāsaṃ, majjhimayāme dibbacakkhuṃ sampādentassa. Pacchimayāme pana me balavapaccūsasamaye, ‘‘avijjā saṅkhārānaṃ navahi ākārehi paccayo hotī’’ti diṭṭhamatteyeva dasasahassilokadhātu ayadaṇḍena ākoṭitakaṃsathālo viya viravasataṃ viravasahassaṃ muñcamānā vātāhate paduminipaṇṇe udakabindu viya pakampittha. Evaṃ gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca, etassa, ānanda, dhammassa ananubodhā…pe… nātivattatīti. 然而，所谓“轻视”，其意涵如下：阿难，“然而对我来说，它却显得极其浅显”——你莫作是言。如果此法对你而言真的如此浅显，为何你未能依自己的法性成为入流者？难道不是安住于我所教导的方法才洞见入流道吗？阿难，假使只有这涅槃是甚深的，而缘起法变得浅显，那么，为何你不根除粗重的欲贪结、瞋结，以及粗重的欲贪随眠、瞋随眠这四种烦恼，以证得一来果呢？为何不根除那同样的四种微细烦恼，以证得不还果呢？为何不根除色贪等五结，以及慢随眠、有贪随眠、无明随眠——这八种烦恼，以证得阿罗汉果呢？又为何你不能像那圆满了一阿僧祇又十万劫波罗蜜的舍利弗、目犍连那样，证得声闻波罗蜜智呢？为何不能像那圆满了二阿僧祇又十万劫波罗蜜的辟支佛那样，证得辟支菩提智呢？或者，如果此法对你而言完全是浅显的，那么为何你不能像那圆满了四、八或十六阿僧祇又十万劫波罗蜜的诸佛那样，证得一切知智呢？难道你对这些殊胜的证悟不感兴趣吗？看你错得多么严重！你安住于声闻的部分智，竟说极其甚深的缘起“对我而言如浅显般呈现”。你的此言与诸佛的教言相违。像你这样的比丘，说出与诸佛教言相违的话，实为不当。阿难，我为彻悟此缘起而精进，难道不是已经历了四阿僧祇又十万大劫吗？为彻悟缘起，我无有未曾行之布施，无有未圆满之波罗蜜。然而，当我思惟“今日我必将彻悟缘起”，仿佛毫不费力地驱散魔军时，此大地未曾震动分毫；于初夜证得宿命通、于中夜证得天眼通时，亦复如是。然于后夜，在强劲的黎明时分，当我见到“无明以九种方式为行之缘”的刹那，此一万世界，犹如铁杖敲击铜盘，发出千百种巨响，又如狂风中莲叶上的水珠，剧烈震动。阿难，此缘起就是如此甚深，其显现也甚深。阿难，正是由于对此法不解、不悟……乃至……此众生不能超越轮回。 Etassa dhammassāti etassa paccayadhammassa. Ananubodhāti ñātapariññāvasena ananubujjhanā. Appaṭivedhāti tīraṇappahānapariññāvasena appaṭivijjhanā. Tantākulakajātāti tantaṃ viya ākulajātā. Yathā nāma dunnikkhittaṃ mūsikacchinnaṃ pesakārānaṃ tantaṃ tahiṃ tahiṃ ākulaṃ hoti, ‘‘idaṃ aggaṃ, idaṃ mūla’’nti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ hoti. Evameva sattā imasmiṃ paccayākāre khalitā ākulā byākulā honti[Pg.89], na sakkonti paccayākāraṃ ujuṃ kātuṃ. Tattha tantaṃ paccattapurisakāre ṭhatvā sakkāpi bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi. Yathā pana ākulaṃ tantaṃ kañjiyaṃ datvā kocchena pahaṭaṃ tattha tattha guḷakajātaṃ hoti gaṇṭhibaddhaṃ, evamime sattā paccayesu pakkhalitvā paccaye ujuṃ kātuṃ asakkontā dvāsaṭṭhidiṭṭhigatavasena guḷakajātā honti gaṇṭhibaddhā. Ye hi keci diṭṭhiyo sannissitā, sabbe te paccayaṃ ujuṃ kātuṃ asakkontāyeva. “此法”即此缘法。“不解”，即未能以知遍知而觉了。“不通达”，即未能以审察遍知与断遍知而彻证。“如乱丝纠缠”，即如丝线般纠缠。譬如织师之线，放置不当，为鼠所咬断，处处纠结，欲辨“此为首，此为尾”，以首对首、以尾对尾而理顺之，实为困难。众生亦复如是，于此缘起中失足、纠缠、混乱，不能理顺缘起。于此喻中，乱丝或可依个人努力而理顺，然除二位菩萨外，无有众生能依自性理顺缘起。又如乱丝，涂上米浆，以刷击之，则处处成团，结为死结。众生亦复如是，于诸缘中失足，不能理顺诸缘，遂因六十二见而纠结成团，缠缚成结。凡依止诸见者，皆是不能理顺此缘者。 Kulāgaṇṭhikajātāti kulāgaṇṭhikaṃ vuccati pesakārakañjiyasuttaṃ. Kulā nāma sakuṇikā, tassā kulāvakotipi eke. Yathā hi tadubhayampi ākulaṃ aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaranti purimanayeneva yojetabbaṃ. “如织巢般打结”者，织师所用的浆线被称为“织巢结”。又，“kulā”是一种小鸟之名，有师说亦指其鸟巢。此二者皆纠缠错乱，难以理顺其首尾，当依前述之法相连结。 Muñjapabbajabhūtāti muñjatiṇaṃ viya pabbajatiṇaṃ viya ca bhūtā tādisā jātā. Yathā hi tāni tiṇāni koṭṭetvā katarajju jiṇṇakāle katthaci patitaṃ gahetvā tesaṃ tiṇānaṃ ‘‘idaṃ aggaṃ, idaṃ mūla’’nti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ, tampi paccattapurisakāre ṭhatvā sakkā bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi, evamayaṃ pajā paccayaṃ ujuṃ kātuṃ asakkontī diṭṭhigatavasena gaṇṭhikajātā hutvā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati. “如文叉草与灯心草”，即是说变得像文叉草与灯心草一般。譬如将此二草捶打后编织成绳，待其朽坏散落某处，欲取其草丝，辨其“此为首，此为尾”，以首对首、以尾对尾而理顺之，实为困难。此乱草或许尚能凭一己之力理顺，然除二位菩萨外，无有有情能依自性理顺缘起。如是，此等众生不能理顺诸缘，因诸邪见而纠结成结，故不能超越恶趣、恶道、堕处、轮回。 Tattha apāyoti nirayatiracchānayonipettivisayaasurakāyā. Sabbepi hi te vaḍḍhisaṅkhātassa ayassa abhāvato ‘‘apāyo’’ti vuccati, tathā dukkhassa gatibhāvato duggati, sukhasamussayato vinipatitattā vinipāto. Itaro pana – 于此，“恶趣”是指地狱、畜生道、饿鬼界、阿修罗身。因其无有称为“增长”的福祉（āya），故名“恶趣”（apāya）。又因其为苦之归宿（gati），故名“恶道”（duggati）。因其从幸福之积聚中堕离（vinipatita），故名“堕处”（vinipāta）。至于另一者—— ‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca; Abbhocchinnaṃ vattamānā, saṃsāroti pavuccati’’. “诸蕴及界处，次第相续转，无间而流转，是名为轮回。” Taṃ sabbampi nātivattati nātikkamati, atha kho cutito paṭisandhiṃ, paṭisandhito cutinti evaṃ punappunaṃ cutipaṭisandhiyo gaṇhamānā tīsu bhavesu catūsu [Pg.90] yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu mahāsamudde vātakkhittā nāvā viya yante yuttagoṇo viya ca paribbhamatiyeva. Iti sabbametaṃ bhagavā āyasmantaṃ ānandaṃ apasādento āha. Sesamettha vuttanayamevāti. Dasamaṃ. 这一切都无法超越或跨越，而是从死殁到结生，从结生到死殁，像这样一再地执取死殁与结生，在三有、四生、五趣、七识住、九有情居中，犹如大海中被风吹袭的船，又如被轭束缚在磨坊的牛，不断地轮转。就这样，世尊为了告诫具寿阿难而说。其余的如前所述。第十。 Dukkhavaggo chaṭṭho. 苦品第六。 7. Mahāvaggo 7. 大品 1. Assutavāsuttavaṇṇanā 1. 未闻凡夫经释义 61. Mahāvaggassa paṭhame assutavāti khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahito. Puthujjanoti puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādikāraṇehi puthujjano. Vuttañhetaṃ – ‘‘puthu kilese janentīti puthujjanā’’ti sabbaṃ vitthāretabbaṃ. Apica puthūnaṃ gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjano, puthu vā ayaṃ visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janoti puthujjano. Evametehi ‘‘assutavā puthujjano’’ti dvīhipi padehi ye te – 61. 《大品》第一，“未闻者”(assutavā)，是于蕴、界、处、缘起、念处等法，离于受持、咨问、决择。“凡夫”(puthujjano)，是因其能生起种种烦恼等，故名凡夫。如是所说：“能生种种烦恼，故为凡夫”，此应广说。再者，因其包含于众多已越计数、背离圣法、行持下劣法者之中，故名凡夫；或此人被各别计数，与具足戒、闻等功德之圣者不相交涉，故名凡夫。如是，以此“未闻凡夫”二词，是指那些…… ‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā; Andho puthujjano eko, kalyāṇeko puthujjano’’ti. (mahāni. 94); – “日亲佛陀说，凡夫有二种：一为盲凡夫，一为贤善凡夫。” Dve puthujjanā vuttā, tesu andhaputhujjano gahito. Imasminti paccuppannapaccakkhakāyaṃ dasseti. Cātumahābhūtikasminti catumahābhūtakāye catumahābhūtehi nibbatte catumahābhūtamayeti attho. Nibbindeyyāti ukkaṇṭheyya. Virajjeyyāti na rajjeyya. Vimucceyyāti muccitukāmo bhaveyya. Ācayoti vuḍḍhi. Apacayoti parihāni. Ādānanti nibbatti. Nikkhepananti bhedo. 已说二种凡夫，于此中取盲凡夫。“于此”(imasmim)是指现在、亲见之身。“于四大种所成”(cātumahābhūtikasmim)意指于四大种之身，由四大种所生，由四大种所成。“当厌离”(nibbindeyya)是说当厌倦。“当离贪”(virajjeyya)是说不当贪染。“当解脱”(vimucceyya)是说当欲求解脱。“积聚”(ācayo)是增长。“消散”(apacayo)是衰损。“执取”(ādānaṃ)是生起。“弃舍”(nikkhepanaṃ)是崩解。 Tasmāti yasmā ime cattāro vuḍḍhihāninibbattibhedā paññāyanti, tasmā taṃkāraṇāti attho. Iti bhagavā cātumahābhūtike kāye rūpaṃ [Pg.91] pariggahetuṃ ayuttarūpaṃ katvā arūpaṃ pariggahetuṃ yuttarūpaṃ karoti. Kasmā? Tesañhi bhikkhūnaṃ rūpasmiṃ gāho balavā adhimatto, tena tesaṃ rūpe gāhassa pariggahetabbarūpataṃ dassetvā nikkaḍḍhanto arūpe patiṭṭhāpanatthaṃ evamāha. “是故”(tasmā)，意即因为这增长、衰损、生起、崩解四者可被了知，以此为缘故。如是，世尊于四大种所成身中，令执取色为不适宜，而令执取无色为适宜。何以故？因为那些比丘对色的执取强烈而过度，是故世尊为彼等显示对色的执取是应当被审察的，将其拔除，为令他们安住于无色而如是说。 Cittantiādi sabbaṃ manāyatanasseva nāmaṃ. Tañhi cittavatthutāya cittagocaratāya sampayuttadhammacittatāya ca cittaṃ, mananaṭṭhena mano, vijānanaṭṭhena viññāṇanti vuccati. Nālanti na samattho. Ajjhositanti taṇhāya gilitvā pariniṭṭhapetvā gahitaṃ. Mamāyitanti taṇhāmamattena mama idanti gahitaṃ. Parāmaṭṭhanti diṭṭhiyā parāmasitvā gahitaṃ. Etaṃ mamāti taṇhāgāho, tena aṭṭhasatataṇhāvicaritaṃ gahitaṃ hoti. Esohamasmīti mānagāho, tena nava mānā gahitā honti. Eso me attāti diṭṭhigāho, tena dvāsaṭṭhi diṭṭhiyo gahitā honti. Tasmāti yasmā evaṃ dīgharattaṃ gahitaṃ, tasmā nibbindituṃ na samattho. “心”(citta)等，皆是意处(manāyatana)之名。确实，彼（意处），因其事之多彩、行境之多彩，以及因相应法而多彩，故被称为“心”；因有思量之义，故称“意”(mano)；因有识知之义，故称“识”(viññāṇa)。“不能”(nālaṃ)即是无能力。“耽著”(ajjhosita)即是被渴爱吞噬、彻底地执取。“我所作”(mamāyita)即是以渴爱我所而执取为“此是我的”。“误执”(parāmaṭṭha)即是以邪见错误计度而执取。“此是我的”是渴爱执，由此执取了一百零八种渴爱行。“此是我”是慢执，由此执取了九种慢。“此是我的我”是见执，由此执取了六十二种邪见。“是故”(tasmā)，即因为如此长时执取，是故不能厌离。 Varaṃ, bhikkhaveti idaṃ kasmā āha? Paṭhamañhi tena rūpaṃ pariggahetuṃ ayuttarūpaṃ kataṃ, arūpaṃ yuttarūpaṃ, atha ‘‘tesaṃ bhikkhūnaṃ rūpato gāho nikkhamitvā arūpaṃ gato’’ti ñatvā taṃ nikkaḍḍhituṃ imaṃ desanaṃ ārabhi. Tattha attato upagaccheyyāti attāti gaṇheyya. Bhiyyopīti vassasatato uddhampi. Kasmā pana bhagavā evamāha? Kiṃ atirekavassasataṃ tiṭṭhamānaṃ rūpaṃ nāma atthi? Nanu paṭhamavaye pavattaṃ rūpaṃ majjhimavayaṃ na pāpuṇāti, majjhimavaye pavattaṃ pacchimavayaṃ, purebhatte pavattaṃ pacchābhattaṃ, pacchābhatte pavattaṃ paṭhamayāmaṃ, paṭhamayāme pavattaṃ majjhimayāmaṃ, majjhimayāme pavattaṃ pacchimayāmaṃ na pāpuṇāti? Tathā gamane pavattaṃ ṭhānaṃ, ṭhāne pavattaṃ nisajjaṃ, nisajjāya pavattaṃ sayanaṃ na pāpuṇāti. Ekairiyāpathepi pādassa uddharaṇe pavattaṃ atiharaṇaṃ, atiharaṇe pavattaṃ vītiharaṇaṃ, vītiharaṇe pavattaṃ vossajjanaṃ, vossajjane pavattaṃ sannikkhepanaṃ, sannikkhepane pavattaṃ sannirujjhanaṃ na pāpuṇāti, tattha tattheva odhi odhi pabbaṃ pabbaṃ hutvā tattakapāle pakkhittatilā viya paṭapaṭāyantā saṅkhārā bhijjantīti? Saccametaṃ. Yathā pana padīpassa jalato jātā taṃ taṃ vaṭṭippadesaṃ anatikkamitvā tattha tattheva bhijjati, atha ca pana paveṇisambandhavasena sabbarattiṃ jalito padīpoti [Pg.92] vuccati, evamidhāpi paveṇivasena ayampi kāyo evaṃ ciraṭṭhitiko viya katvā dassito. “诸比丘，宁可……”，（世尊）为何如此说？因为起初，世尊令执取色为不适宜，而执取无色为适宜。其后，了知“那些比丘对色的执取已离，转向了无色”，为了拔除此执取，世尊便开始此番教导。其中，所谓“执取为我”，即是执取为“我”。“甚至更久”意即甚至超过一百年。但世尊为何如此说？难道有名为色的东西能存续超过一百年吗？诚然，初龄时生起的色无法到达中龄，中龄时生起的无法到达老龄；午前生起的无法到达午后，午后生起的无法到达初夜；初夜生起的无法到达中夜，中夜生起的无法到达后夜。同样，行走时生起的无法到达站立时，站立时生起的无法到达坐下时，坐下时生起的无法到达躺卧时。即使在同一威仪中，于举足时所生起的（色）无法到达运足时，于运足时所生起的无法到达移足时，于移足时所生起的无法到达下足时，于下足时所生起的无法到达置足时，于置足时所生起的无法到达停止时。诸行在每一处、每一刻都如投在热锅上的芝麻般噼啪作响地碎裂。此言真实。然而，犹如灯焰生起后，未越过灯芯的该处即已碎灭，但因其相续关联，而说“灯燃烧了整夜”。同样，于此，亦因相续之故，此身才被世尊开示为仿佛能长久存续。 Rattiyā ca divasassa cāti rattimhi ca divase ca. Bhummatthe hetaṃ sāmivacanaṃ. Aññadeva uppajjati, aññaṃ nirujjhatīti yaṃ rattiṃ uppajjati ca nirujjhati ca, tato aññadeva divā uppajjati ca nirujjhati cāti attho. Aññaṃ uppajjati, anuppannameva aññaṃ nirujjhatīti evaṃ pana attho na gahetabbo. ‘‘Rattiyā ca divasassa cā’’ti idaṃ purimapaveṇito parittakaṃ paveṇiṃ gahetvā paveṇivaseneva vuttaṃ, ekarattiṃ pana ekadivasaṃ vā ekameva cittaṃ ṭhātuṃ samatthaṃ nāma natthi. Ekasmiñhi accharākkhaṇe anekāni cittakoṭisatasahassāni uppajjanti. Vuttampi cetaṃ milindapañhe – “‘于夜与于昼’，即于夜与于昼。此属格为处格义。‘另一者生起，另一者息灭’，其义为：于夜间生起与息灭之心，异于日间生起与息灭之心。然不应取此义：‘另一者生起，而未曾生起之另一者息灭’。‘于夜与于昼’此句，乃从前述相续中，取一小段相续，依相续之力而说。然而，于一夜或一日，实无任何一心能够持续存在。实则于一弹指顷，即有无量百千俱胝之心生起。于《弥兰王问经》中亦如是说：” ‘‘Vāhasataṃ kho, mahārāja, vīhīnaṃ, aḍḍhacūḷañca vāhā, vīhisattambaṇāni, dve ca tumbā, ekaccharākkhaṇe pavattassa cittassa ettakā vīhī lakkhaṃ ṭhapīyamānā parikkhayaṃ pariyādānaṃ gaccheyyu’’nti. “‘大王，诚然，一百车（vāha）稻谷、aḍḍhacūḷa车稻谷、七安婆那（ambaṇa）稻谷及二突婆（tumba）稻谷——如此众多的稻谷，若为一弹指顷所生起之心而立为标记，亦将耗尽。’” Pavaneti mahāvane. Taṃ muñcitvā aññaṃ gaṇhāti, taṃ muñcitvā aññaṃ gaṇhātīti iminā na so gaṇhitabbasākhaṃ alabhitvā bhūmiṃ otarati. Atha kho tasmiṃ mahāvane vicaranto taṃ taṃ sākhaṃ gaṇhantoyeva caratīti ayamattho dassito. “‘在林中’，即在大森林中。‘舍此取彼，舍此取彼’，以此显示彼（猴子）非未得可攀之枝而下至地面。实则所示之义为：彼于大森林中漫游时，唯攀取此枝彼枝而行进。” Evameva khoti ettha idaṃ opammasaṃsandanaṃ – araññamahāvanaṃ viya hi ārammaṇavanaṃ veditabbaṃ. Tasmiṃ vane vicaraṇamakkaṭo viya ārammaṇavane uppajjanakacittaṃ. Sākhāgahaṇaṃ viya ārammaṇe lubbhanaṃ. Yathā so araññe vicaranto makkaṭo taṃ taṃ sākhaṃ pahāya taṃ taṃ sākhaṃ gaṇhāti, evamidaṃ ārammaṇavane vicarantaṃ cittampi kadāci rūpārammaṇaṃ gahetvā uppajjati, kadāci saddādīsu aññataraṃ, kadāci atītaṃ, kadāci anāgataṃ vā paccuppannaṃ vā, tathā kadāci ajjhattaṃ, kadāci bāhiraṃ. Yathā ca so araññe vicaranto makkaṭo sākhaṃ alabhitvā oruyha bhūmiyaṃ nisinnoti na vattabbo, ekaṃ pana paṇṇasākhaṃ [Pg.93] gahetvāva nisīdati, evameva ārammaṇavane vicarantaṃ cittampi ekaṃ olubbhārammaṇaṃ alabhitvā uppannanti na vattabbaṃ, ekajātiyaṃ pana ārammaṇaṃ gahetvāva uppajjatīti veditabbaṃ. Ettāvatā ca pana bhagavatā rūpato nīharitvā arūpe gāho patiṭṭhāpito, arūpato nīharitvā rūpe. 于此，当知此譬喻与喻义的结合如下：当知所缘林犹如旷野大林。于所缘林中生起之心，犹如于彼林中漫游之猴。于诸所缘之攀执，犹如攀取树枝。犹如彼于林中漫游之猴，舍此枝而取彼枝；如是，此于所缘林中漫游之心，有时执取色所缘而生起，有时执取声等所缘中的某一个，有时执取过去所缘，有时执取未来或现在所缘；同样，有时执取内在所缘，有时执取外在所缘。又如，不能说彼于林中漫游之猴，未得树枝即从树上下来坐在地上，而是必执取某一叶枝而坐；如是，亦不能说于所缘林中漫游之心，未得一可攀执之所缘而生起，当知其必是执取某一类所缘而生起。至此，世尊已将执取从色中引出而确立于无色，又从无色中引出而确立于色。 Idāni taṃ ubhayato nikkaḍḍhitukāmo tatra, bhikkhave, sutavā ariyasāvakoti desanaṃ ārabhi. Ayaṃ panattho āsīvisadaṭṭhūpamāya dīpetabbo – eko kira puriso āsīvisena daṭṭho, athassa visaṃ harissāmīti cheko bhisakko āgantvā vamanaṃ kāretvā heṭṭhā garuḷo, upari nāgoti mantaṃ parivattetvā visaṃ upari āropesi. So yāva akkhippadesā āruḷhabhāvaṃ ñatvā ‘‘ito paraṃ abhiruhituṃ na dassāmi, daṭṭhaṭṭhāneyeva ṭhapessāmī’’ti upari garuḷo, heṭṭhā nāgoti mantaṃ parivattetvā kaṇṇe dhumetvā daṇḍakena paharitvā visaṃ otāretvā daṭṭhaṭṭhāneyeva ṭhapesi. Tatrassa ṭhitabhāvaṃ ñatvā agadalepena visaṃ nimmathetvā nhāpetvā ‘‘sukhī hohī’’ti vatvā yenakāmaṃ pakkāmi. 现在，为从二者拔除彼执取，（世尊）开始开示：“诸比丘，多闻圣弟子……”。此义当以毒蛇所噬之喻阐明——譬如，有一人为毒蛇所噬，一位善巧的医生前来，欲为其去除毒素，便令其呕吐，念诵“下为金翅鸟，上为龙”的咒语，使毒素上行。当他知晓毒素已上行至眼部时，心想：“我不令其再上，当使其停留在被噬之处。”于是他转换咒语为“上为金翅鸟，下为龙”，向其耳中吹气，以木杖敲打，使毒素下行，令其停留在被噬之处。知晓毒素已停留彼处时，便以解毒药膏消解毒素，为其沐浴后，说：“愿你安乐！”而后随意离去。 Tattha āsīvisena daṭṭhassa kāye visapatiṭṭhānaṃ viya imesaṃ bhikkhūnaṃ rūpe adhimattagāhakālo, cheko bhisakko viya tathāgato, mantaṃ parivattetvā upari visassa āropitakālo viya tathāgatena tesaṃ bhikkhūnaṃ rūpato gāhaṃ nīharitvā arūpe patiṭṭhāpitakālo, yāva akkhippadesā āruḷhavisassa upari abhiruhituṃ adatvā puna mantabalena otāretvā daṭṭhaṭṭhāneyeva ṭhapanaṃ viya satthārā tesaṃ bhikkhūnaṃ arūpato gāhaṃ nīharitvā rūpe patiṭṭhāpitakālo. Daṭṭhaṭṭhāne ṭhitassa visassa agadalepena nimmathanaṃ viya ubhayato gāhaṃ nīharaṇatthāya imissā desanāya āraddhakālo veditabbo. Tattha nibbindaṃ virajjatīti iminā maggo kathito, virāgā vimuccatīti phalaṃ, vimuttasmintiādinā paccavekkhaṇā. Paṭhamaṃ. 于此，如同毒素安住于为毒蛇所噬者身内，即是此等比丘于色过度执取之时；如同善巧医生，即是如来；如同转换咒语使毒素上行之时，即是如来拔除彼等比丘于色之执取而安立于无色之时；如同不令已上行至眼部之毒素再上，复以咒力使其下行，安立于被噬之处，即是导师拔除彼等比丘于无色之执取而安立于色之时；如同以解毒药膏消解停留于被噬之处的毒素，当知，即是为从二者拔除执取而开始此开示之时。于此，以“厌而离染”说示道，以“因离染而解脱”说示果，以“于解脱时”等说示省察。第一经竟。 2. Dutiyaassutavāsuttavaṇṇanā 2. 第二无闻经释义 62. Dutiye sukhavedaniyanti sukhavedanāya paccayaṃ. Phassanti cakkhusamphassādiṃ. Nanu ca cakkhusamphasso sukhavedanāya paccayo na hotīti? Sahajātapaccayena na hoti, upanissayapaccayena pana javanavedanāya hoti[Pg.94], taṃ sandhāyetaṃ vuttaṃ. Sotasamphassādīsupi eseva nayo. Tajjanti tajjātikaṃ tassāruppaṃ, tassa phassassa anurūpanti attho. Dukkhavedaniyantiādi vuttanayeneva veditabbaṃ. Saṅghaṭṭanasamodhānāti saṅghaṭṭanena ceva samodhānena ca, saṅghaṭṭanasampiṇḍanenāti attho. Usmāti uṇhākāro. Tejo abhinibbattatīti aggicuṇṇo nikkhamatīti na gahetabbaṃ, usmākārasseva pana etaṃ vevacanaṃ. Tattha dvinnaṃ kaṭṭhānanti dvinnaṃ araṇīnaṃ. Tattha adhoaraṇī viya vatthu, uttarāraṇī viya ārammaṇaṃ, saṅghaṭṭanaṃ viya phasso, usmādhātu viya vedanā. Dutiyaṃ. 62. 在第二经中，“乐受的”(sukhavedaniya)是指乐受的缘。“触”(phassa)是指眼触等。问：难道眼触不是乐受的缘吗？答：它不是以俱生缘(sahajātapaccaya)为缘，而是以亲依止缘(upanissayapaccaya)为速行受(javanavedanā)的缘，这是就此而说。耳触等也是同样的道理。“彼生的”(tajja)是指同类的，适合于它的，意思是“与那触相应的”。“苦受的”(dukkhavedaniya)等也应以所说的方式来理解。“摩擦与结合”(saṅghaṭṭanasamodhāna)是指通过摩擦与结合，其义并非“通过摩擦积聚”(saṅghaṭṭanasampiṇḍana)。“暖”(usmā)是指热相。“火生起”(tejo abhinibbattati)不应理解为火花迸出，这只是热相的同义词。于此，“两根木头”(dvinnaṃ kaṭṭhānaṃ)是指两根钻木(araṇī)。其中，下方的钻木如所依(vatthu)，上方的钻木如所缘(ārammaṇa)，摩擦如触(phassa)，暖界(usmādhātu)如受(vedanā)。第二经终。 3. Puttamaṃsūpamasuttavaṇṇanā 3. 子肉喻经释义 63. Tatiye cattārome, bhikkhave, āhārātiādi vuttanayameva. Yasmā panassa aṭṭhuppattiko nikkhepo, tasmā taṃ dassetvāvettha anupubbapadavaṇṇanaṃ karissāmi. Katarāya pana idaṃ aṭṭhuppattiyā nikkhittanti? Lābhasakkārena. Bhagavato kira mahālābhasakkāro uppajji, yathā taṃ cattāro asaṅkhyeyye pūritadānapāramīsañcayassa. Sabbadisāsu hissa yamakamahāmegho vuṭṭhahitvā mahoghaṃ viya sabbapāramiyo ‘‘ekasmiṃ attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā, ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo narāsabho purisasīho’’ti? Bhagavantaṃ pariyesanti. Sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anuppavattanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake tesu tesu suttesu ca āgatanayena veditabbaṃ. 63. 于第三经中，“诸比丘，有四食”等，如前已说。然因此经有其缘起之阐述，故先示其缘起，而后仅对此经中未曾出现的文句作释义。问：此经乃依何缘起而阐述？答：依于利养与恭敬。据说，世尊生起了巨大的利养与恭敬，一如他于四阿僧祇劫圆满了布施波罗蜜的积聚。于其四方，犹如双重大云升起，又如所有波罗蜜为“于一生中示现果报”而汇集，产生了利养与恭敬的大洪流。于是，刹帝利、婆罗门等人从各处手持饮食、车乘、衣物、花环、香、涂香等前来，问道：“佛陀在何处？世尊在何处？天中天、人中牛王、人中之狮在何处？”他们寻找世尊。即使以数百辆车运来资具亦不得机会，于周围一伽乌塔(gāvuta)的范围内，车辕接着车辕地停驻，并且随行，犹如安达咖文达(Andhakavinda)的婆罗门等人。这一切皆应依诸犍度及诸经中所示之法而了知。 Yathā bhagavato, evaṃ bhikkhusaṅghassāpi. Vuttañcetaṃ – 世尊如此，比丘僧团亦然。此义曾如是说： ‘‘Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsana-gilāna-paccaya-bhesajja-parikkhārānaṃ. Bhikkhusaṅghopi kho sakkato hoti…pe… parikkhārāna’’nti (udā. 14; saṃ. ni. 2.70). “其时，世尊受恭敬、尊重、崇敬、供养、敬奉，得衣、食、卧具与病缘医药资具。比丘僧团亦受恭敬……得……资具。”(udā. 14; saṃ. ni. 2.70) Tathā [Pg.95] ‘‘yāvatā kho, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi evaṃ lābhaggayasaggapattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 3.176). 同样，“纯陀，如今世间所有已生起的僧团或团体，纯陀，我不见有任何一个僧团，能像此比丘僧团一样，达到利得与名声的顶峰。”(dī. ni. 3.176) Svāyaṃ bhagavato ca saṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakaṃ viya appameyyo ahosi. Atha satthā rahogato cintesi – ‘‘mahālābhasakkāro atītabuddhānampi evarūpo ahosi, anāgatānampi evarūpo bhavissati. Kiṃ nu kho bhikkhū āhārapariggāhakena satisampajaññena samannāgatā majjhattā nicchandarāgā hutvā āhāraṃ paribhuñjituṃ sakkonti, na sakkontī’’ti? 此于世尊与僧团生起的利养与恭敬，汇合为一，如两条大河之水，变得不可估量。其后，导师进入独处时思惟：“巨大的利养与恭敬，于过去诸佛亦曾如此，于未来诸佛亦将如此。诸比丘是否能具足了知食物的正念明觉，住于中舍，无欲无染地受用食物呢？抑或不能？” So addasa ekacce adhunā pabbajite kulaputte apaccavekkhitvā āhāraṃ paribhuñjamāne. Disvānassa etadahosi – ‘‘mayā kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūrentena na cīvarādihetu pūritā, uttamaphalassa pana arahattassatthāya pūritā. Imepi bhikkhū mama santike pabbajantā na cīvarādihetu pabbajitā, arahattasseva pana atthāya pabbajitā. Te idāni asārameva sāraṃ anatthameva ca atthaṃ karontī’’ti evamassa dhammasaṃvego udapādi. Tato cintesi – ‘‘sace pañcamaṃ pārājikaṃ paññapetuṃ sakkā abhavissa, apaccavekkhitāhāraparibhogo pañcamaṃ pārājikaṃ katvā paññapetabbo bhaveyya. Na pana sakkā evaṃ kātuṃ, dhuvapaṭisevanaṭṭhānañhetaṃ sattānaṃ. Yathā pana kathite pañcamaṃ pārājikaṃ viya naṃ passissanti. Evaṃ dhammādāsaṃ saṃvaraṃ mariyādaṃ ṭhapessāmi, yaṃ āvajjitvā āvajjitvā anāgate bhikkhū cattāro paccaye paccavekkhitvā paribhuñjissantī’’ti. Imāya aṭṭhuppattiyā imaṃ puttamaṃsūpamasuttantaṃ nikkhipi. Tattha cattārome, bhikkhave, āhārātiādi heṭṭhā vuttatthameva. 他看见一些新近出家的良家子，不经省察就受用食物。看见之后，他心想：“我圆满四个阿僧祇又十万劫的波罗蜜，不是为了衣食等而圆满，而是为了无上的阿罗汉果而圆满。这些比丘在我座下出家，也不是为了衣食等而出家，而是为了阿罗汉果而出家。如今他们却将无实义者作实义，将无益者作利益。”他因此生起了法悚惧。然后他思惟：“如果可能制定第五条波罗夷，那么不经省察而受用食物就应被制定为第五条波罗夷。然而这不可能做到，因为这是众生恒常受用之处。但是，当我说示时，他们将会视之为第五条波罗夷。我将如此设立法镜、防护与界限，未来的比丘们将再再忆念它，省察后才受用四资具。”由于此生起因缘，他阐述了这部《子肉喻经》。于此，“诸比丘，有四种食”等，其义如前所说。 Cattāro pana āhāre vitthāretvā idāni tesu ādīnavaṃ dassetuṃ kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbotiādimāha? Tattha jāyampatikāti jāyā ceva pati ca. Parittaṃ sambalanti puṭabhattasattumodakādīnaṃ aññataraṃ appamattakaṃ pātheyyaṃ. Kantāramagganti kantārabhūtaṃ maggaṃ, kantāre vā maggaṃ. Kantāranti corakantāraṃ vāḷakantāraṃ amanussakantāraṃ nirudakakantāraṃ appabhakkhakantāranti pañcavidhaṃ. Tesu yattha corabhayaṃ atthi[Pg.96], taṃ corakantāraṃ. Yattha sīhabyagghādayo vāḷā atthi, taṃ vāḷakantāraṃ. Yattha balavāmukhayakkhiniādīnaṃ amanussānaṃ vasena bhayaṃ atthi, taṃ amanussakantāraṃ. Yattha pātuṃ vā nhāyituṃ vā udakaṃ natthi, taṃ nirudakakantāraṃ. Yattha khāditabbaṃ vā bhuñjitabbaṃ vā antamaso kandamūlādimattampi natthi, taṃ appabhakkhakantāraṃ nāma. Yattha panetaṃ pañcavidhampi bhayaṃ atthi, taṃ kantārameva. Taṃ panetaṃ ekāhadvīhatīhādivasena nittharitabbampi atthi, na taṃ idha adhippetaṃ. Idha pana nirudakaṃ appabhakkhaṃ yojanasatikakantāraṃ adhippetaṃ. Evarūpe kantāre maggaṃ. Paṭipajjeyyunti chātakabhayena ceva rogabhayena ca rājabhayena ca upaddutā paṭipajjeyyuṃ ‘‘etaṃ kantāraṃ nittharitvā dhammikassa rañño nirupaddave raṭṭhe sukhaṃ vasissāmā’’ti maññamānā. 再者，在详细解说四食之后，如今为了开示其中的过患，世尊说：“诸比丘，应如何看待抟食？”等。于此，“夫妇”即妻子与丈夫。“少量资粮”即包裹的米饭、炒米粉、糖糕等任何一种少量行粮。“荒野之路”即已成荒野的路，或在荒野中的路。“荒野”有五种：盗贼荒野、猛兽荒野、非人荒野、无水荒野、无食荒野。其中，有盗贼之危的地方，是盗贼荒野；有狮、虎等猛兽的地方，是猛兽荒野；因有巨口女夜叉(yakkhiṇī)等非人而有危险的地方，是非人荒野；无水可饮、可浴的地方，是无水荒野；无可食、可啖之物，乃至无些许块根、树根等的地方，名为无食荒野。而若具足此五种危险，那才真正是荒野。不过，有些荒野可于一日、二日、三日等时间内穿越，但此处并非意指此类。此处意指的是无水、无食、长达百由旬的荒野。在这样的荒野中，他们因饥饿之危、疾病之危与国王之危所困扰而踏上路途，心想：“穿越这片荒野后，我们就能在奉行正法的国王的无忧国度里安乐地生活了。” Ekaputtakoti ukkhipitvā gahito anukampitabbayutto athirasarīro ekaputtako. Vallūrañca soṇḍikañcāti ghanaghanaṭṭhānato gahetvā vallūraṃ, aṭṭhinissitasirānissitaṭṭhānāni gahetvā sūlamaṃsañcāti attho. Paṭipiseyyunti pahareyyuṃ. Kahaṃ ekaputtakāti ayaṃ tesaṃ paridevanākāro. “独子”(ekaputtaka)：指被抱在怀中、身体羸弱、惹人怜爱的独生子。“干肉(vallūra)与烤肉(sūlamaṃsa)”：其义为，干肉是取自肥厚之处的肉，而烤肉是取自附于骨、附于筋之处的肉。“他们会捶打”(paṭipiseyyuṃ)即他们会击打(pahareyyuṃ)。“我儿何在？”是他们悲叹的方式。 Ayaṃ panettha bhūtamatthaṃ katvā ādito paṭṭhāya saṅkhepato atthavaṇṇanā – dve kira jāyampatikā puttaṃ gahetvā parittena pātheyyena yojanasatikaṃ kantāramaggaṃ paṭipajjiṃsu. Tesaṃ paññāsayojanāni gantvā pātheyyaṃ niṭṭhāsi, te khuppipāsāturā viraḷacchāyāyaṃ nisīdiṃsu. Tato puriso bhariyaṃ āha – ‘‘bhadde ito samantā paññāsayojanāni gāmo vā nigamo vā natthi. Tasmā yaṃ taṃ purisena kātabbaṃ bahumpi kasigorakkhādikammaṃ, na dāni sakkā taṃ mayā kātuṃ, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī’’ti. Puna sāpi taṃ āha – ‘‘sāmi mayā dāni yaṃ taṃ itthiyā kātabbaṃ bahumpi suttakantanādikammaṃ, taṃ kātuṃ na sakkā, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī’’ti. Puna sopi taṃ āha – ‘‘bhadde mātugāmamaraṇena dvinnaṃ maraṇaṃ paññāyati. Na hi mando kumāro mātarā vinā [Pg.97] jīvituṃ sakkoti. Yadi pana mayaṃ jīvāma. Puna dārakaṃ labheyyāma. Handa dāni puttakaṃ māretvā, maṃsaṃ gahetvā kantāraṃ nittharāmā’’ti. Tato mātā puttamāha – ‘‘tāta, pitusantikaṃ gacchā’’ti, so agamāsi. Athassa pitā, ‘‘mayā ‘puttakaṃ posessāmī’ti kasigorakkhādīhi anappakaṃ dukkhamanubhūtaṃ, na sakkomi ahaṃ puttaṃ māretuṃ, tvaṃyeva tava puttaṃ mārehī’’ti vatvā, ‘‘tāta mātusantikaṃ gacchā’’ti āha. So agamāsi. Athassa mātāpi, ‘‘mayā puttaṃ patthentiyā govatakukkuravatadevatāyācanādīhipi tāva anappakaṃ dukkhamanubhūtaṃ, ko pana vādo kucchinā pariharantiyā? Na sakkomi ahaṃ puttaṃ māretu’’nti vatvā ‘‘tāta, pitusantikameva gacchā’’ti āha. Evaṃ so dvinnamantarā gacchantoyeva mato. Te taṃ disvā paridevitvā vuttanayena maṃsāni gahetvā khādantā pakkamiṃsu. 此为于此阐明其义、从始而作的简略释义：据说，有一对夫妇带着孩子，以微薄的资粮，行于百由旬的旷野之路。他们行了五十由旬后，资粮耗尽，为饥渴所逼，便在稀疏的荫凉处坐下。于是丈夫对妻子说：“贤妻，此处周围五十由旬内没有村庄也没有城镇。因此，男子所应做的许多农耕畜牧等事，我现在已无法做到。来吧，你杀了我，吃一半的肉，将另一半做成资粮，带着孩子走出这片旷野吧。”妻子也对他说：“夫君，女子所应做的许多纺纱等事，我现在也无法做到。来吧，你杀了我，吃一半的肉，将另一半做成资粮，带着孩子走出这片旷野吧。”丈夫又对她说：“贤妻，若母亲死去，则意味着两人死去。因为这年幼的孩子没有母亲是无法活下去的。但如果我们活着，还能再得孩子。来吧，现在杀了这孩子，取其肉，我们一起走出这片旷野吧。”于是母亲对孩子说：“儿啊，去父亲那里吧。”他便去了。他的父亲说：“我为了养育这孩子，已因农耕畜牧等事而遭受了无量之苦，我不能杀这孩子，你自己杀你的孩子吧。”说完，又对孩子说：“儿啊，去母亲那里吧。”他便去了。他的母亲也说：“我为了求子，先行牛禁、狗禁、向天神祈求等，已遭受了无量之苦，更何况是怀胎之时呢？我不能杀这孩子。”说完，又说：“儿啊，还是去父亲那里吧。”就这样，孩子在父母之间来回走动时便死了。他们看见孩子死了，便悲叹哭泣，然后按照之前所说的方式，取了孩子的肉吃着，便离开了。 Tesaṃ so puttamaṃsāhāro navahi kāraṇehi paṭikūlattā neva davāya hoti, na madāya, na maṇḍanāya, na vibhūsanāya, kevalaṃ kantāranittharaṇatthāyeva hoti. Katamehi navahi kāraṇehi paṭikūloti ce? Sajātimaṃsatāya ñātimaṃsatāya puttamaṃsatāya piyaputtamaṃsatāya taruṇamaṃsatāya āmakamaṃsatāya abhogamaṃsatāya aloṇatāya adhūpitatāyāti. Evañhi te navahi kāraṇehi paṭikūlaṃ taṃ puttamaṃsaṃ khādantā na sārattā giddhamānasā hutvā khādiṃsu, majjhattabhāveyeva pana nicchandarāgaparibhoge ṭhitā khādiṃsu. Na aṭṭhinhārucammanissitaṭṭhānāni apanetvā thūlathūlaṃ varamaṃsameva khādiṃsu, hatthasampattaṃ maṃsameva pana khādiṃsu. Na yāvadatthaṃ kaṇṭhappamāṇaṃ katvā khādiṃsu, thokaṃ thokaṃ pana ekadivasaṃ yāpanamattameva khādiṃsu. Na aññamaññaṃ maccharāyantā khādiṃsu, vigatamaccheramalena pana parisuddheneva cetasā khādiṃsu. Na aññaṃ kiñci migamaṃsaṃ vā moramaṃsādīnaṃ vā aññataraṃ khādāmāti sammūḷhā khādiṃsu, piyaputtamaṃsabhāvaṃ pana jānantāva khādiṃsu. Na ‘‘aho vata mayaṃ punapi evarūpaṃ puttamaṃsaṃ khādeyyāmā’’ti patthanaṃ katvā khādiṃsu, patthanaṃ pana vītivattāva hutvā khādiṃsu. Na ‘‘ettakaṃ kantāre khāditvā avasiṭṭhaṃ kantāraṃ atikkamma loṇambilādīhi yojetvā khādissāmā’’ti sannidhiṃ akaṃsu, kantārapariyosāne pana ‘‘pure mahājano passatī’’ti bhūmiyaṃ vā nikhaṇiṃsu, agginā [Pg.98] vā jhāpayiṃsu. Na ‘‘koci añño amhe viya evarūpaṃ puttamaṃsaṃ khādituṃ na labhatī’’ti mānaṃ vā dappaṃ vā akaṃsu, nihatamānā pana nihatadappā hutvā khādiṃsu. ‘‘Kiṃ iminā aloṇena anambilena adhūpitena duggandhenā’’ti na hīḷetvā khādiṃsu, hīḷanaṃ pana vītivattā hutvā khādiṃsu. Na ‘‘tuyhaṃ bhāgo mayhaṃ bhāgo tava putto mama putto’’ti aññamaññaṃ atimaññiṃsu. Samaggā pana sammodamānā hutvā khādiṃsu. Imaṃ nesaṃ evarūpaṃ nicchandarāgādiparibhogaṃ sampassamāno satthā bhikkhusaṅghampi taṃ kāraṇaṃ anujānāpento taṃ kiṃ maññatha, bhikkhave, api nu te davāya vā āhāraṃ āhāreyyuntiādimāha. Tattha davāya vātiādīni visuddhimagge (visuddhi. 1.18) vitthāritāneva. Kantārassāti nittiṇṇāvasesassa kantārassa. 对他们而言，那食子肉之事，因九种原因而令人厌恶，故不是为了嬉戏，不是为了骄慢，不是为了装饰，不是为了美饰，仅仅是为了渡过旷野。是哪九种原因令人厌恶呢？因为那是同类的肉、亲族的肉、儿子的肉、爱子的肉、幼嫩的肉、生的肉、不宜食用的肉、没有咸味、没有熏制。如此，他们因这九种原因而厌恶那儿子的肉，吃的时候没有贪著，没有贪求，而是安住于中舍、无欲无染地受用。他们并非剔除附着于骨、腱、皮的部分，只吃肥厚上等的肉，而是只吃手边所得的肉。他们没有吃到喉咙饱胀，而是少量地吃，仅仅维持一日所需。他们没有互相悭吝地吃，而是以远离悭吝之垢的清净心来吃。他们没有糊涂地以为在吃其他鹿肉或孔雀肉等，而是明知是爱子之肉才吃。他们没有怀着“啊，愿我们能再吃到这样的儿子肉！”的愿望而吃，而是超越了愿望才吃。他们没有积存，想着“在旷野中吃掉一些，等越过旷野后，再把剩下的肉用盐和酸味等调味来吃”，而是在旷野的尽头，因怕被众人看见，就把肉埋在地下或用火烧掉。他们没有生起“其他人不能像我们一样吃到这样的儿子肉”的慢或骄，而是降伏了慢与骄才吃。他们没有嫌弃地说“这没有盐、没有酸味、没有熏制、气味难闻的肉算什么！”，而是超越了嫌弃才吃。他们没有互相轻慢，说“你的份、我的份，你的儿子、我的儿子”，而是和合、欢喜地一起吃。导师彻见他们如此无欲无染等的受用，欲以此因缘为比丘僧团开许，便说道：“诸比丘，你们怎么认为？他们是为了嬉戏而受用食物吗？”等等。其中“为了嬉戏”等等已在《清净道论》(Visuddhimagga 1.18)中广说。“旷野的”意指已渡过之后所剩余的旷野。 Evameva khoti navannaṃ pāṭikulyānaṃ vasena piyaputtamaṃsasadiso katvā daṭṭhabboti attho. Katamesaṃ navannaṃ? Gamanapāṭikulyatādīnaṃ. Gamanapāṭikulyataṃ paccavekkhantopi kabaḷīkārāhāraṃ pariggaṇhāti, pariyesanapāṭikulyataṃ paccavekkhantopi, paribhoganidhānaāsayaparipakkāparipakkasammakkhaṇanissandapāṭikulyataṃ paccavekkhantopi, tāni panetāni gamanapāṭikulyatādīni visuddhimagge (visuddhi. 1.294) āhārapāṭikulyatāniddese vitthāritāneva. Iti imesaṃ navannaṃ pāṭikulyānaṃ vasena puttamaṃsūpamaṃ katvā āhāro paribhuñjitabbo. 同样地，其义为：应以九种厌恶的缘故，观食物如爱子之肉。是哪九种呢？行之厌恶等。即使省察行之厌恶，也受用段食；即使省察寻求之厌恶，也受用段食；即使省察受用、储存、处所、消化、未消化、涂抹、流出之厌恶，也受用段食。然而，此等行之厌恶等，已在《清净道论》(Visuddhimagga 1.294)的“食物厌恶性的解释”中广说。如是，应以这九种厌恶的缘故，作子肉之譬喻而受用食物。 Yathā te jāyampatikā pāṭikulyaṃ piyaputtamaṃsaṃ khādantā na sārattā giddhamānasā hutvā khādiṃsu, majjhattabhāveyeva nicchandarāgaparibhoge ṭhitā khādiṃsu, evaṃ nicchandarāgaparibhogaṃ katvā paribhuñjitabbo. Yathā ca te na aṭṭhinhārucammanissitaṃ apanetvā thūlathūlaṃ varamaṃsameva khādiṃsu, hatthasampattameva pana khādiṃsu, evaṃ sukkhabhattamandabyañjanādīni piṭṭhihatthena apaṭikkhipitvā vaṭṭakena viya kukkuṭena viya ca odhiṃ adassetvā tato tato sappimaṃsādisaṃsaṭṭhavarabhojanaṃyeva vicinitvā abhuñjantena sīhena viya sapadānaṃ paribhuñjitabbo. 犹如那对夫妻在食用厌恶的爱子之肉时，不是怀着贪爱、贪婪之心而食，而是唯住于中舍，于无欲贪之受用中而食；同样地，应作无欲贪之受用而食用。又如他们并非去除附于骨、筋、皮的肉，只食肥美上等的肉，而是只食入手之份；同样地，不应以手背推开干饭、劣菜等，不应像鹌鹑或鸡那样划定范围，不从此彼处拣择唯由酥油、肉等混合的上等食物而食，而应如狮子般次第受用。 Yathā ca te na yāvadatthaṃ kaṇṭhappamāṇaṃ khādiṃsu, thokaṃ thokaṃ pana ekekadivasaṃ yāpanamattameva khādiṃsu, evameva āharahatthakādibrāhmaṇānaṃ aññatarena viya yāvadatthaṃ udarāvadehakaṃ abhuñjantena catunnaṃ pañcannaṃ vā [Pg.99] ālopānaṃ okāsaṃ ṭhapetvāva dhammasenāpatinā viya paribhuñjitabbo. So kira pañcacattālīsa vassāni tiṭṭhamāno ‘‘pacchābhatte ambiluggārasamuṭṭhāpakaṃ katvā ekadivasampi āhāraṃ na āhāresi’’nti vatvā sīhanādaṃ nadanto imaṃ gāthamāha – 又如彼等不随欲吃到满喉，而是每日仅食少许，足以维持生命；同样地，不应像某些伸手乞食的婆罗门那样随欲吃到腹满，而应如法将（舍利弗）一般，留下四五口之量而食。据说，尊者（舍利弗）住世四十五年，曾宣说：“我食后乃至一日亦未曾引起酸嗝。”并作狮子吼，说此偈颂： ‘‘Cattāro pañca ālope, abhutvā udakaṃ pive; Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983); 尚余四五口，不食而饮水；此于精勤比丘，足以安乐住。 Yathā ca te na aññamaññaṃ maccharāyantā khādiṃsu, vigatamalamaccherena pana parisuddheneva cetasā khādiṃsu, evameva piṇḍapātaṃ labhitvā amaccharāyitvā ‘‘imaṃ sabbaṃ gaṇhantassa sabbaṃ dassāmi, upaḍḍhaṃ gaṇhantassa upaḍḍhaṃ, sace gahitāvaseso bhavissati, attanā paribhuñjissāmī’’ti sāraṇīyadhamme ṭhiteneva paribhuñjitabbo. Yathā ca te na ‘‘aññaṃ kiñci mayaṃ migamaṃsaṃ vā moramaṃsādīnaṃ vā aññataraṃ khādāmā’’ti sammūḷhā khādiṃsu, piyaputtamaṃsabhāvaṃ pana jānantāva khādiṃsu, evameva piṇḍapātaṃ labhitvā ‘‘ahaṃ khādāmi bhuñjāmī’’ti attūpaladdhisammohaṃ anuppādetvā ‘‘kabaḷīkārāhāro na jānāti ‘cātumahābhūtikakāyaṃ vaḍḍhemī’ti, kāyopi na jānāti ‘kabaḷīkārāhāro maṃ vaḍḍhetī’’’ti, evaṃ sammohaṃ pahāya paribhuñjitabbo. Satisampajaññavasenāpi cesa asammūḷheneva hutvā paribhuñjitabbo. 又如彼等并非互相悭吝而食，而是以离悭吝之垢的清净心而食；同样地，获得钵食后，不应悭吝，当安住于和睦法，心怀“若有人取全部，我便给全部；若取一半，便给一半；若有剩余，我再自己食用”而受用。又如彼等并非迷乱地想着“我们在吃某种野兽肉或孔雀肉等”而食，而是明知是爱子之肉而食；同样地，获得钵食后，不应生起“我吃，我享用”的我执之痴，当断除此痴迷，了知“段食不知：‘我将滋养四大所成之身’；身体亦不知：‘段食将滋养我’”而受用。并且，亦当依于念与正知，不带迷乱地受用此食。 Yathā ca te na ‘‘aho vata mayaṃ punapi evarūpaṃ puttamaṃsaṃ khādeyyāmā’’ti patthanaṃ katvā khādiṃsu, patthanaṃ pana vītivattāva hutvā khādiṃsu, evameva paṇītabhojanaṃ laddhā ‘aho vatāhaṃ svepi punadivasepi evarūpaṃ labheyyaṃ’, lūkhaṃ vā pana laddhā ‘‘hiyyo viya me ajja paṇītabhojanaṃ na laddha’’nti patthanaṃ vā anusocanaṃ vā akatvā nittaṇhena – 又如他们并非怀着“啊，愿我们能再吃到这样的儿子肉！”的希求而食，而是超越了希求而食。同样地，得到美味的食物时，不应生起“啊，愿我明天、后天也能得到这样的食物！”的希求；或者得到粗劣的食物时，不应生起“今天不像昨天那样得到美味的食物”的希求或悲伤，而应无有渴爱地—— ‘‘Atītaṃ nānusocāmi, nappajappāmināgataṃ; Paccuppannena yāpemi, tena vaṇṇo pasīdatī’’ti. (jā. 2.22.90) – “我不忧愁过去，不希求未来，我以现在维持生命，因此肤色光洁。” Imaṃ ovādaṃ anussarantena ‘‘paccuppanneneva yāpessāmī’’ti paribhuñjitabbo. 应忆念此教诫，思惟“我当仅以现在而维持”，并如是受用。 Yathā ca te na ‘‘ettakaṃ kantāre khāditvā avasiṭṭhaṃ kantāraṃ atikkamma loṇambilādīhi yojetvā khādissāmā’’ti sannidhiṃ akaṃsu, kantārapariyosāne [Pg.100] pana ‘‘pure mahājano passatī’’ti bhūmiyaṃ vā nikhaṇiṃsu, agginā vā jhāpayiṃsu, evameva – 又如他们不作积存，未曾想：“在荒野中吃一部分，待走完剩下的荒野后，再将剩余的拌上盐、酸果等来吃。”而是在荒野的尽头，因念及“前面有众人会看见”，便将剩余的肉或埋于地下，或用火烧掉。同样地—— ‘‘Annānamatho pānānaṃ,Khādanīyānaṃ athopi vatthānaṃ; Laddhā na sannidhiṃ kayirā,Na ca parittase tāni alabhamāno’’ti. (su. ni. 930); – “得食物与饮料，及嚼食与衣物，已得不应积蓄，未得亦不忧惧。” Imaṃ ovādaṃ anussarantena catūsu paccayesu yaṃ yaṃ labhati, tato tato attano yāpanamattaṃ gahetvā, sesaṃ sabrahmacārīnaṃ vissajjetvā sannidhiṃ parivajjantena paribhuñjitabbo. Yathā ca te na ‘‘koci añño amhe viya evarūpaṃ puttamaṃsaṃ khādituṃ na labhatī’’ti mānaṃ vā dappaṃ vā akaṃsu, nihatamānā pana nihatadappā hutvā khādiṃsu, evameva paṇītabhojanaṃ labhitvā ‘‘ahamasmi lābhī cīvarapiṇḍapātādīna’’nti na māno vā dappo vā kātabbo. ‘‘Nāyaṃ pabbajjā cīvarādihetu, arahattahetu panāyaṃ pabbajjā’’ti paccavekkhitvā nihatamānadappeneva paribhuñjitabbo. 应忆念此教诫，对于从四资具中所获得的任何物品，只取足以维持自己生命的分量，将其余的分给同梵行者，避免积蓄而受用。又如他们不生起“没有其他人能像我们这样吃到这种儿子肉”的骄慢或傲慢，而是摧毁了骄慢与傲慢之后才食。同样地，得到美味的食物时，不应生起“我能获得衣、食等”的骄慢或傲慢。应当省察“此出家非为衣食等，此出家实为阿罗汉果”，以摧毁骄慢与傲慢之心而受用。 Yathā ca te ‘‘kiṃ iminā aloṇena anambilena adhūpitena duggandhenā’’ti hīḷetvā na khādiṃsu, hīḷanaṃ pana vītivattā hutvā khādiṃsu, evameva piṇḍapātaṃ labhitvā ‘‘kiṃ iminā assagoṇabhattasadisena lūkhena nirasena, suvānadoṇiyaṃ taṃ pakkhipathā’’ti evaṃ piṇḍapātaṃ vā ‘‘ko imaṃ bhuñjissati, kākasunakhādīnaṃ dehī’’ti evaṃ dāyakaṃ vā ahīḷentena – 正如他们，因轻蔑“此物无盐、无酸、无味、气味难闻”而不食，但后来克服了轻蔑之心而食。同样地，获得钵食时，不应轻蔑钵食说“这东西像马食、牛食一样粗劣无味，把它丢进狗槽里去！”，也不应轻蔑施主说“谁会吃这个？拿去给乌鸦、狗吧！”，应不轻蔑地—— ‘‘Sa pattapāṇi vicaranto, amūgo mūgasammato; Appaṃ dānaṃ na hīḷeyya, dātāraṃ nāvajāniyā’’ti. (su. ni. 718); – “持钵游行者，非哑似哑人，微施莫轻蔑，施主莫轻凌。” Imaṃ ovādaṃ anussarantena paribhuñjitabbo. Yathā ca te na ‘‘tuyhaṃ bhāgo, mayhaṃ bhāgo, tava putto mama putto’’ti aññamaññaṃ atimaññiṃsu, samaggā pana, sammodamānā hutvā khādiṃsu, evamevaṃ piṇḍapātaṃ labhitvā yathā ekacco ‘‘ko tumhādisānaṃ dassati nikkāraṇā ummāresu pakkhalantānaṃ āhiṇḍantānaṃ vijātamātāpi vo dātabbaṃ na maññati, mayaṃ pana [Pg.101] gatagataṭṭhāne paṇītāni cīvarādīni labhāmā’’ti sīlavante sabrahmacārī atimaññati, yaṃ sandhāya vuttaṃ – 应当忆念此教诫而食用。又如他们不因“这是你的份，那是我的份；你的儿子，我的儿子”而互相轻慢，而是和合、欢喜地食用。同样地，不应像某人得到食物后，轻慢有戒德的同梵行者说：“谁会给你们这些无故在门槛绊倒、四处游荡的人？连生下你们的母亲都认为不该给你们。而我们呢，所到之处都能得到上好的衣食等。”关于此，经中说道—— ‘‘So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati. Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṃ ahitāya dukkhāyā’’ti (saṃ. ni. 2.161). “他被利得、恭敬和名声所征服，心被占据，从而轻慢其他贤善的比丘。诸比丘，那对于那个愚人，将导致长时的不利与痛苦。” Evaṃ kañci anatimaññitvā sabbehi sabrahmacārīhi saddhiṃ samaggena sammodamānena hutvā paribhuñjitabbaṃ. 如此，不轻慢任何人，与所有同梵行者和合、欢喜地食用。 Pariññāteti ñātapariññā tīraṇapariññā pahānapariññāti imāhi tīhi pariññāhi pariññāte. Kathaṃ? Idha bhikkhu ‘‘kabaḷīkārāhāro nāma ayaṃ savatthukavasena ojaṭṭhamakarūpaṃ hoti, ojaṭṭhamakarūpaṃ kattha paṭihaññati? Jivhāpasāde, jivhāpasādo kinnissito? Catumahābhūtanissito. Iti ojaṭṭhamakaṃ jivhāpasādo tassa paccayāni mahābhūtānīti ime dhammā rūpakkhandho nāma, taṃ pariggaṇhato uppannā phassapañcamakā dhammā cattāro arūpakkhandhā. Iti sabbepime pañcakkhandhā saṅkhepato nāmarūpamattaṃ hotī’’ti pajānāti. So te dhamme sarasalakkhaṇato vavatthapetvā tesaṃ paccayaṃ pariyesanto anulomapaṭilomaṃ paṭiccasamuppādaṃ passati. Ettāvatānena kabaḷīkārāhāramukhena sappaccayassa nāmarūpassa yāthāvato diṭṭhattā kabaḷīkārāhāro ñātapariññāya pariññāto hoti. So tadeva sappaccayaṃ nāmarūpaṃ aniccaṃ dukkhaṃ anattāti tīṇi lakkhaṇāni āropetvā sattannaṃ anupassanānaṃ vasena sammasati. Ettāvatānena so tilakkhaṇapaṭivedhasammasanañāṇasaṅkhātāya tīraṇapariññāya pariññāto hoti. Tasmiṃyeva nāmarūpe chandarāgāvakaḍḍhanena anāgāmimaggena parijānatā pahānapariññāya pariññāto hotīti. “已遍知”意为通过知遍知、度遍知、断遍知这三种遍知而被遍知。如何遍知呢？于此，比丘了知：‘此段食，就其所依事而言，是食素为第八的色法。食素为第八的色法于何处被触及？于舌净色。舌净色依何而住？依四大种而住。如此，食素八法、舌净色，以及作为其缘的诸大种，这些法名为色蕴。当他辨知色蕴时，生起了以触为第五的诸法，即四个无色蕴。如此，所有这五蕴，总括而言只是名色而已。’他如此了知后，依各自的特征来界定这些法，探究其缘，从而顺逆地观察缘起。至此，由于通过段食这个门径，如实地见到了有缘的名色，段食便以知遍知而被遍知了。他又于那有缘的名色上，安立无常、苦、无我三相，并以七种随观的方式来审察。至此，它便以名为‘通达三相的审察智’的度遍知而被遍知了。再者，当他以不还道断除对那名色的欲贪而遍知时，它便以断遍知而被遍知了。 Pañcakāmaguṇikoti pañcakāmaguṇasambhavo rāgo pariññāto hoti. Ettha pana tisso pariññā ekapariññā sabbapariññā mūlapariññāti. Katamā ekapariññā? Yo bhikkhu jivhādvāre ekarasataṇhaṃ parijānāti, tena pañcakāmaguṇiko rāgo pariññātova hotīti. Kasmā? Tassāyeva tattha uppajjanato. Sāyeva hi taṇhā cakkhudvāre uppannā rūparāgo [Pg.102] nāma hoti, sotadvārādīsu uppannā saddarāgādayo. Iti yathā ekasseva corassa pañcamagge hanato ekasmiṃ magge gahetvā sīse chinne pañcapi maggā khemā honti, evaṃ jivhādvāre rasataṇhāya pariññātāya pañcakāmaguṇiko rāgo pariññāto hotīti ayaṃ ekapariññā nāma. 所谓“五欲所引之贪”，是指源于五种欲乐的贪已被遍知。于此，有三种遍知：一者遍知、一切遍知、根本遍知。何为一者遍知？若有比丘于舌门遍知一种味爱，则五欲所引之贪即已被遍知。何以故？因为正是此贪于彼处生起。正是此贪，于眼门生起时，名为色贪；于耳门等处生起时，名为声贪等。犹如一个盗贼于五条道路上行抢，若于一条道路上将他捕获并斩首，则五条道路皆得安稳。同样地，当于舌门之味爱被遍知时，五欲所引之贪即已被遍知。此即名为一者遍知。 Katamā sabbapariññā? Patte pakkhittapiṇḍapātasmiñhi ekasmiṃyeva pañcakāmaguṇikarāgo labbhati. Kathaṃ? Parisuddhaṃ tāvassa vaṇṇaṃ olokayato rūparāgo hoti, uṇhe sappimhi tattha āsiñcante paṭapaṭāti saddo uṭṭhahati, tathārūpaṃ khādanīyaṃ vā khādantassa murumurūti saddo uppajjati, taṃ assādayato saddarāgo. Jīrakādivasagandhaṃ assādentassa gandharāgo, sādurasavasena rasarāgo. Mudubhojanaṃ phassavantanti assādayato phoṭṭhabbarāgo. Iti imasmiṃ āhāre satisampajaññena pariggahetvā nicchandarāgaparibhogena paribhutte sabbopi so pariññāto hotīti ayaṃ sabbapariññā nāma. 何为一切遍知？于放入钵中的一份食物里，即可发现五欲所引之贪。如何？当观看食物纯净的颜色时，会产生色贪；当热酥油浇上发出“噼啪”之声，或咀嚼嚼食(khādanīya)时发出“嘎吱”之声，品味此声时，会产生声贪；当闻到孜然等香料的气味时，会产生香贪；因其美味而产生味贪；当品尝柔软的食物，感受其悦意之触时，会产生触贪。如此，以正念正知领受此食物，以无欲无贪的方式食用，则所有的贪都已被遍知。此即名为一切遍知。 Katamā mūlapariññā? Pañcakāmaguṇikarāgassa hi kabaḷīkārāhāro mūlaṃ. Kasmā? Tasmiṃ sati tassuppattito. Brāhmaṇatissabhaye kira dvādasa vassāni jāyampatikānaṃ upanijjhānacittaṃ nāma nāhosi. Kasmā? Āhāramandatāya. Bhaye pana vūpasante yojanasatiko tambapaṇṇidīpo dārakānaṃ jātamaṅgalehi ekamaṅgalo ahosi. Iti mūlabhūte āhāre pariññāte pañcakāmaguṇiko rāgo pariññātova hotīti ayaṃ mūlapariññā nāma. 何为根本遍知？于五种欲乐之贪，实以抟食为根本。何以故？有彼（食）则彼（贪）生故。据说，在婆罗门帝须(Brāhmaṇatissa)恐怖时期，夫妻之间十二年间未曾生起染着心。何以故？以食物匮乏故。然恐怖平息后，百由旬之铜鍱洲(Tambapaṇṇidīpa)，因孩童们的出生庆典而成为一场大庆典。如是，当作为根本的食物被遍知时，于五种欲乐之贪亦被遍知。此名根本遍知。 Natthi taṃ saṃyojananti tena rāgena saddhiṃ pahānekaṭṭhatāya pahīnattā natthi. Evamayaṃ desanā yāva anāgāmimaggā kathitā. ‘‘Ettakena pana mā vosānaṃ āpajjiṃsū’’ti etesaṃyeva rūpādīnaṃ vasena pañcasu khandhesu vipassanaṃ vaḍḍhetvā yāva arahattā kathetuṃ vaṭṭatīti. Paṭhamāhāro (niṭṭhito). “无有彼结”者，谓因其与彼贪于同一处被断，故为“无有”。如是，此法说乃至于不还道。“然莫仅止于此”，应依于此等色等，于五蕴中增长观(vipassanā)，乃至阿罗汉果而说，方为适宜。第一食（终）。 Dutiye [Pg.103] niccammāti khurato paṭṭhāya yāva siṅgamūlā sakalasarīrato uddālitacammā kiṃsukarāsivaṇṇā. Kasmā pana aññaṃ hatthiassagoṇādiupamaṃ agahetvā niccammagāvūpamā gahitāti? Titikkhituṃ asamatthabhāvadīpanatthaṃ. Mātugāmo hi uppannaṃ dukkhavedanaṃ titikkhituṃ adhivāsetuṃ na sakkoti, evameva phassāhāro abalo dubbaloti dassanatthaṃ sadisameva upamaṃ āhari. Kuṭṭanti silākuṭṭādīnaṃ aññataraṃ. Kuṭṭanissitā pāṇā nāma uṇṇanābhisarabūmūsikādayo. Rukkhanissitāti uccāliṅgapāṇakādayo. Udakanissitāti macchasuṃsumārādayo. Ākāsanissitāti ḍaṃsamakasakākakulalādayo. Khādeyyunti luñcitvā khādeyyuṃ. Sā tasmiṃ tasmiṃ ṭhāne taṃ taṃṭhānasannissayamūlikaṃ pāṇakhādanabhayaṃ sampassamānā neva attano sakkārasammānaṃ, na piṭṭhiparikammasarīrasambāhanauṇhodakāni icchati, evameva bhikkhu phassāhāramūlakaṃ kilesapāṇakakhādanabhayaṃ sampassamāno tebhūmakaphassena anatthiko hoti. 第二，“无皮母牛”(niccammā)是指从蹄至角根，全身皮肤都被剥落，呈现翅叔迦花(kiṃsuka)色。为什么不采用象、马、公牛等其他的譬喻，而采用无皮母牛的譬喻呢？是为了显示其不堪忍耐。女人确实不能忍受、承受生起的苦受，同样地，为了显示触食(phassāhāra)是无力、软弱的，（世尊）便引来相似的譬喻。“墙壁”(kuṭṭa)是指石墙等。“依附墙壁的生物”是指蜘蛛、蜥蜴、老鼠等。“依附树木的”是指树虫等。“依附水的”是指鱼、鳄鱼等。“依附空中的”是指虻、蚊、乌鸦、鹰等。“会啃食”是指会撕扯来吃。那头母牛在每一处都看到依附于各处而来的生物啃食之险，既不想要自身的恭敬尊重，也不想要背部按摩、身体按摩或热水。同样，比丘观察到以触食为根源的烦恼生物啃食之险，对于三界之触(tebhūmaka phassa)便无所希求。 Phasse, bhikkhave, āhāre pariññāteti tīhi pariññāhi pariññāte. Idhāpi tisso pariññā. Tattha ‘‘phasso saṅkhārakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, cittaṃ viññāṇakkhandho, tesaṃ vatthārammaṇāni rūpakkhandho’’ti evaṃ sappaccayassa nāmarūpassa yāthāvato dassanaṃ ñātapariññā. Tattheva tilakkhaṇaṃ āropetvā sattannaṃ anupassanānaṃ vasena aniccādito tulanaṃ tīraṇapariññā. Tasmiṃyeva pana nāmarūpe chandarāganikkaḍḍhano arahattamaggo pahānapariññā. Tisso vedanāti evaṃ phassāhāre tīhi pariññāhi pariññāte tisso vedanā pariññātāva honti tammūlakattā taṃsampayuttattā ca. Iti phassāhāravasena desanā yāva arahattā kathitā. Dutiyāhāro. “诸比丘，‘于触食已遍知’，是说以三遍知而遍知。于此，亦有三遍知。其中，如实地见到有因缘的名色，即‘触是行蕴，与它相应的受是受蕴，想是想蕴，心是识蕴，它们的所依与所缘是色蕴’，此为知遍知。即于彼（名色）上，赋予三相，以七种随观的方式，从无常等方面来衡量，此为度遍知。又即于彼名色中，拔除欲贪的阿罗汉道，是为断遍知。‘三种受’者，是说当触食以三遍知被遍知时，三种受也因以触为根、与触相应而被遍知。如是，以触食的方式，此教示已说到阿罗汉果。第二食竟。 Tatiye aṅgārakāsūti aṅgārānaṃ kāsu. Kāsūti rāsipi vuccati āvāṭopi. 第三，“炭坑”(aṅgārakāsu)即木炭(aṅgāra)的坑(kāsu)。“坑”(kāsu)亦可称为“堆”(rāsi)或“穴”(āvāṭa)。 ‘‘Aṅgārakāsuṃ [Pg.104] apare phuṇanti,Narā rudantā paridaḍḍhagattā; Bhayañhi maṃ vindati sūta disvā,Pucchāmi taṃ mātali devasārathī’’ti. (jā. 2.22.462); – “他人炭坑中翻滚，肢体焦灼哭声惨。车夫见此心生惧，我问天御摩多利(Mātali)。” Ettha rāsi ‘‘kāsū’’ti vutto. 于此（偈颂）中，“堆”(rāsi)被称为“坑”(kāsu)。 ‘‘Kinnu santaramānova, kāsuṃ khanasi sārathī’’ti? (Jā. 2.22.3). – “车夫，你为何如此匆忙地挖坑呢？” Ettha āvāṭo. Idhāpi ayameva adhippeto. Sādhikaporisāti atirekaporisā pañcaratanappamāṇā. Vītaccikānaṃ vītadhūmānanti etenassa mahāpariḷāhataṃ dasseti. Jālāya vā hi dhūme vā sati vāto samuṭṭhāti, pariḷāho mahā na hoti, tadabhāve vātābhāvato pariḷāho mahā hoti. Ārakāvassāti dūreyeva bhaveyya. 于彼（偈颂）中，（kāsu）是“坑”(āvāṭo)的意思。于此（经文中），也意指此。‘超过一人深’是指超过一个人的高度，约五肘尺深。‘无焰无烟’显示了它极度的炽热。因为若有火焰或烟，风就会生起，炽热便不猛烈；在无焰无烟的情况下，由于无风，炽热便极为猛烈。‘远离雨水’是说它应在远处。 Evameva khoti ettha idaṃ opammasaṃsandanaṃ – aṅgārakāsu viya hi tebhūmakavaṭṭaṃ daṭṭhabbaṃ. Jīvitukāmo puriso viya vaṭṭanissito bālaputhujjano. Dve balavanto purisā viya kusalākusalakammaṃ. Tesaṃ taṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍhanakālo viya puthujjanassa kammāyūhanakālo. Kammañhi āyūhiyamānameva paṭisandhiṃ ākaḍḍhati nāma. Aṅgārakāsunidānaṃ dukkhaṃ viya kammanidānaṃ vaṭṭadukkhaṃ veditabbaṃ. 同样地，于此应知此譬喻的结合：应视三界轮回如炭坑，视欲生之人如依止轮回的愚痴凡夫，视二强力之人如善、不善业。彼等各执其臂，将彼人拖向炭坑之时，犹如凡夫积集业之时。实因业于积集时，即牵引结生。应知缘于炭坑之苦，犹如缘于业之轮回苦。 Pariññāteti tīhi pariññāhi pariññāte. Pariññāyojanā panettha phasse vuttanayeneva veditabbā. Tisso taṇhāti kāmataṇhā bhavataṇhā vibhavataṇhāti imā pariññātā honti. Kasmā? Taṇhāmūlakattā manosañcetanāya. Na hi hetumhi appahīne phalaṃ pahīyati. Iti manosañcetanāhāravasenapi yāva arahattā desanā kathitā. Tatiyāhāro. “已被遍知”是指以三遍知而被遍知。于此，遍知的应用，应知如“触”中所说之理。所谓三爱，即欲爱、有爱、无有爱，此等已被遍知。何以故？因意思(manosañcetanā)以爱为根。实因未断时，果亦不断。如是，以意思食之力，法说亦至阿罗汉果。第三食竟。 Catutthe āgucārinti pāpacāriṃ dosakārakaṃ. Kathaṃ so purisoti so puriso kathaṃbhūto, kiṃ yāpeti, na yāpetīti pucchati? Tatheva deva jīvatīti yathā pubbe, idānipi tatheva jīvati. 第四，“犯人”(āgucārin)是指行恶者、犯罪者。“‘彼人如何？’是问：‘彼人如何？他尚存活否？’‘大王，彼如是活’是指：如其往昔，今亦如是活。 Evameva [Pg.105] khoti idhāpi idaṃ opammasaṃsandanaṃ – rājā viya hi kammaṃ daṭṭhabbaṃ, āgucārī puriso viya vaṭṭasannissito bālaputhujjano, tīṇi sattisatāni viya paṭisandhiviññāṇaṃ, āgucāriṃ purisaṃ ‘‘tīhi sattisatehi hanathā’’ti raññā āṇattakālo viya kammaraññā vaṭṭasannissitaputhujjanaṃ gahetvā paṭisandhiyaṃ pakkhipanakālo. Tattha kiñcāpi tīṇi sattisatāni viya paṭisandhiviññāṇaṃ, sattīsu pana dukkhaṃ natthi, sattīhi pahaṭavaṇamūlakaṃ dukkhaṃ, evameva paṭisandhiyampi dukkhaṃ natthi, dinnāya pana paṭisandhiyā pavatte vipākadukkhaṃ sattipahaṭavaṇamūlakaṃ dukkhaṃ viya hoti. 同样地，于此亦应知此譬喻的结合：应视业如王，视犯人如依止轮回的愚痴凡夫，视三百矛如结生识。国王下令“以三百矛刺之”时，犹如业王执取依止轮回的凡夫，投之于结生之时。于此，结生识虽如三百矛，然矛中实无苦，苦乃缘于矛伤；同样地，结生中亦无苦，然于结生已生后，生命期中之果报苦，则犹如缘于矛伤之苦。 Pariññāteti tīheva pariññāhi pariññāte. Idhāpi pariññāyojanā phassāhāre vuttanayeneva veditabbā. Nāmarūpanti viññāṇapaccayā nāmarūpaṃ. Viññāṇasmiñhi pariññāte taṃ pariññātameva hoti tammūlakattā sahuppannattā ca. Iti viññāṇāhāravasenapi yāva arahattā desanā kathitāti. Catutthāhāro. Tatiyaṃ. “已被遍知”是指以三种遍知而被遍知。于此，遍知的应用也应如“触食”中所说的那样来理解。“名色”是指缘于识的名色。当识被遍知时，名色也因以识为根、与识俱生而被遍知。如此，以识食的方式，此教示也已说到阿罗汉果。第四食。第三经。 4. Atthirāgasuttavaṇṇanā 4. 有贪经释义 64. Catutthe rāgotiādīni lobhasseva nāmāni. So hi rañjanavasena rāgo, nandanavasena nandī, taṇhāyanavasena taṇhāti vuccati. Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhanti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya patiṭṭhitañceva virūḷhañca. Yatthāti tebhūmakavaṭṭe bhummaṃ, sabbattha vā purimapurimapade etaṃ bhummaṃ. Atthi tattha saṅkhārānaṃ vuddhīti idaṃ imasmiṃ vipākavaṭṭe ṭhitassa āyativaṭṭahetuke saṅkhāre sandhāya vuttaṃ. Yattha atthi āyatiṃ punabbhavābhinibbattīti yasmiṃ ṭhāne āyatiṃ punabbhavābhinibbatti atthi. 64. 第四，“贪”(rāga)等是贪(lobha)的名称。因其染着，故名“贪”；因其喜悦，故名“喜”(nandī)；因其渴求，故名“爱”(taṇhā)。“识于此安住、增长”，是指它驱动了业，并有能力牵引结生，因此是安住且增长。“于何处”(yatthā)是指在三界轮回(tebhūmakavaṭṭa)中的处格，或者，在所有情况下，此处的处格都指其前文的词。“彼处有诸行的增长”，这是针对处于此异熟轮回(vipākavaṭṭa)中、作为未来轮回之因的诸行(saṅkhāra)而说的。“于何处有未来的再生”，即在何处有未来的再生。 Evameva khoti ettha idaṃ opammasaṃsandanaṃ – rajakacittakārā viya hi sahakammasambhāraṃ kammaṃ, phalakabhittidussapaṭā viya tebhūmakavaṭṭaṃ. Yathā rajakacittakārā parisuddhesu phalakādīsu rūpaṃ samuṭṭhāpenti, evameva sasambhārakakammaṃ bhavesu rūpaṃ samuṭṭhāpeti. Tattha yathā akusalena cittakārena samuṭṭhāpitaṃ rūpaṃ virūpaṃ hoti dussaṇṭhitaṃ amanāpaṃ, evameva ekacco [Pg.106] kammaṃ karonto ñāṇavippayuttena cittena karoti, taṃ kammaṃ rūpaṃ samuṭṭhāpentaṃ cakkhādīnaṃ sampattiṃ adatvā dubbaṇṇaṃ dussaṇṭhitaṃ mātāpitūnampi amanāpaṃ rūpaṃ samuṭṭhāpeti. Yathā pana kusalena cittakārena samuṭṭhāpitaṃ rūpaṃ surūpaṃ hoti susaṇṭhitaṃ manāpaṃ, evameva ekacco kammaṃ karonto ñāṇasampayuttena cittena karoti, taṃ kammaṃ rūpaṃ samuṭṭhāpentaṃ cakkhādīnaṃ sampattiṃ datvā suvaṇṇaṃ susaṇṭhitaṃ alaṅkatapaṭiyattaṃ viya rūpaṃ samuṭṭhāpeti. 于此，当知此譬喻与法义的结合：具足资粮之业犹如染工与画家，三界轮回犹如画板、墙壁与画布。正如染工与画家于清净的画板等物上创造形色，同样，具足资粮之业于诸有中生起色。于此，犹如不善巧的画家所创造的形色是丑陋、形貌不佳、不可喜的；同样，有人以不与智相应之心造业，当该业生起色时，不给予眼等诸根的圆满，而生起色泽不美、形貌不佳，乃至令父母亦不喜之色。然而，犹如善巧的画家所创造的形色是美丽、形貌佳、可喜的；同样，有人以与智相应之心造业，当该业生起色时，给予眼等诸根的圆满，生起色泽美好、形貌佳，犹如装饰妥当之色。 Ettha ca āhāraṃ viññāṇena saddhiṃ saṅkhipitvā āhāranāmarūpānaṃ antare eko sandhi, vipākavidhiṃ nāmarūpena saṅkhipitvā nāmarūpasaṅkhārānaṃ antare eko sandhi, saṅkhārānañca āyatibhavassa ca antare eko sandhīti veditabbo. 于此当知：将食与识合并，则食与名色之间有一因果连接；将诸异熟法与名色合并，则名色与诸行之间有一果因连接；诸行与未来有之间亦有一因果连接。 Kūṭāgāranti ekakaṇṇikaṃ gāhāpetvā kataṃ agāraṃ. Kūṭāgārasālāti dve kaṇṇike gahetvā katasālā. Evameva khoti ettha khīṇāsavassa kammaṃ sūriyarasmisamaṃ veditabbaṃ. Sūriyarasmi pana atthi, sā kevalaṃ patiṭṭhāya abhāvena appatiṭṭhā nāma jātā, khīṇāsavassa kammaṃ natthitāya eva appatiṭṭhaṃ. Tassa hi kāyādayo atthi, tehi pana katakammaṃ kusalākusalaṃ nāma na hoti, kiriyamatte ṭhatvā avipākaṃ hoti. Evamassa kammaṃ natthitāya eva appatiṭṭhaṃ nāma jātanti. Catutthaṃ. “尖顶阁”(kūṭāgāra)是具一尖顶而建的殿堂。“重阁讲堂”(kūṭāgārasālā)是具二尖顶而建的讲堂。同样，于此当知，漏尽者之业如同阳光。阳光是存在的，但它仅因无立足处而被称为“无所依止”；漏尽者之业，正因其（能生果的）不存在而“无所依止”。因为他虽有身等诸门，但由彼所造之业不名为善或不善，仅住于唯作而无果报。如是，彼之业正因其不存在而被称为“无所依止”。第四。 5. Nagarasuttavaṇṇanā 5. 城经释义 65. Pañcame nāmarūpe kho sati viññāṇanti ettha ‘‘saṅkhāresu sati viññāṇa’’nti ca ‘‘avijjāya sati saṅkhārā’’ti ca vattabbaṃ bhaveyya, tadubhayampi na vuttaṃ. Kasmā? Avijjāsaṅkhārā hi tatiyo bhavo, tehi saddhiṃ ayaṃ vipassanā na ghaṭīyati. Mahāpuriso hi paccuppannapañcavokāravasena abhiniviṭṭhoti. 65. 第五，于“有名色则有识”之处，本应说“有行则有识”及“有无明则有行”，但此二者都未被说。为何？因为无明与行是第三有，即过去有，此观不与它们相结合。因为大士专注于现在的五蕴有。 Nanu ca avijjāsaṅkhāresu adiṭṭhesu na sakkā buddhena bhavitunti. Saccaṃ na sakkā, iminā pana te bhavaupādānataṇhāvasena diṭṭhāva. Tasmā yathā nāma godhaṃ anubandhanto puriso taṃ kūpaṃ paviṭṭhaṃ disvā otaritvā paviṭṭhaṭṭhānaṃ khaṇitvā godhaṃ gahetvā pakkameyya, na parabhāgaṃ khaneyya[Pg.107], kasmā? Kassaci natthitāya. Evaṃ mahāpurisopi godhaṃ anubandhanto puriso viya bodhipallaṅke nisinno jarāmaraṇato paṭṭhāya ‘‘imassa ayaṃ paccayo, imassa ayaṃ paccayo’’ti pariyesanto yāva nāmarūpadhammānaṃ paccayaṃ disvā tassapi paccayaṃ pariyesanto viññāṇameva addasa. Tato ‘‘ettako pañcavokārabhavavasena sammasanacāro’’ti vipassanaṃ paṭinivattesi, parato tucchakūpassa abhinnaṭṭhānaṃ viya avijjāsaṅkhāradvayaṃ atthi, tadetaṃ heṭṭhā vipassanāya gahitattā pāṭiyekkaṃ sammasanūpagaṃ na hotīti na aggahesi. “倘若不见无明与诸行，难道还能成佛吗？”“诚然不能。但此大士已通过见到有、取、爱而见到它们。譬如，有人追逐巨蜥，见它进入一个洞穴，便下到洞里，挖掘它进入之处，抓住巨蜥后就离开，不再挖掘其他部分。为何？因为里面再无他物。同样，大士也像追逐巨蜥的人，坐在菩提座上，从老死开始，探寻着‘此是此之缘’，直到见到名色法的缘，再探寻其缘时，只见到了识。于是，他想：‘这就是对五蕴有进行审察的范围了’，便转回了观。在那之外，就像空洞中未被挖掘之处，无明与行这对法依然存在，但因为它们在下面已被观所把握，不再成为单独审察的对象，故不再执取。 Paccudāvattatīti paṭinivattati. Katamaṃ panettha viññāṇaṃ paccudāvattatīti? Paṭisandhiviññāṇampi vipassanāviññāṇampi. Tattha paṭisandhiviññāṇaṃ paccayato paṭinivattati, vipassanāviññāṇaṃ ārammaṇato. Ubhayampi nāmarūpaṃ nātikkamati, nāmarūpato paraṃ na gacchati. Ettāvatā jāyetha vātiādīsu viññāṇe nāmarūpassa paccaye honte, nāmarūpe viññāṇassa paccaye honte, dvīsupi aññamaññapaccayesu hontesu ettakena jāyetha vā upapajjetha vā. Ito hi paraṃ kimaññaṃ jāyetha vā upapajjetha vā, nanu etadeva jāyati ca upapajjati cāti? “回转”(Paccudāvattati)，即是返回(paṭinivattati)。于此，是何识返回？是结生识(paṭisandhiviññāṇa)与观(vipassanā)识。其中，结生识从缘而返回，观识从所缘而返回。二者皆不超越名色，不越过名色。对于“仅此而有生”等句，其义为：当识为名色之缘，名色为识之缘，当二者互为缘时，仅凭此相互资助便有生，或有投生。除此以外，还有什么别的有情或命我能生、或能投生呢？岂不正是此（名色与识）在生、在投生吗？ Evaṃ saddhiṃ aparāparacutipaṭisandhīhi pañca padāni dassetvā puna taṃ ettāvatāti vuttamatthaṃ niyyātento yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti vatvā tato paraṃ anulomapaccayākāravasena viññāṇapaccayā nāmarūpamūlakaṃ āyatijarāmaraṇaṃ dassetuṃ nāmarūpapaccayā saḷāyatanantiādimāha. 如是，在连同接续不断的死与结生(cutipaṭisandhi)一并开示了五句之后，为阐明以“仅此而已”所说之义，复说了“此即是：名色缘识，识缘名色”。其后，为以顺向缘起(anulomapaccayākāra)的方式，开示以“识缘名色”为根本的未来之老死，便说了“名色缘六处”等。 Añjasanti maggasseva vevacanaṃ. Uddhāpavantanti āpato uggatattā uddhāpanti laddhavohārena pākāravatthunā samannāgataṃ. Ramaṇīyanti samantā catunnaṃ dvārānaṃ abbhantare ca nānābhaṇḍānaṃ sampattiyā ramaṇīyaṃ. Māpehīti mahājanaṃ pesetvā vāsaṃ kārehi. Māpeyyāti vāsaṃ kāreyya. Kārento ca paṭhamaṃ aṭṭhārasa manussakoṭiyo pesetvā ‘‘sampuṇṇa’’nti pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni pañcakulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni pañcapaññāsakulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni tiṃsa [Pg.108] kulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparaṃ kulasahassaṃ peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni ekādasanahutāni kulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni caturāsītikulasahassāni peseyya. Puna ‘‘sampuṇṇa’’nti pucchite, ‘‘mahārāja, kiṃ vadesi? Mahantaṃ nagaraṃ asambādhaṃ, iminā nayena kulāni pesetvā na sakkā pūretuṃ, bheriṃ pana carāpetvā ‘amhākaṃ nagaraṃ imāya ca imāya ca sampattiyā sampannaṃ, ye tattha vasitukāmā, yathāsukhaṃ gacchantu, imañcimañca parihāraṃ labhissantī’ti nagarassa ceva vaṇṇaṃ lokassa ca parihāralābhaṃ ghosāpethā’’ti vadeyya. So evaṃ kareyya. Tato manussā nagaraguṇañceva parihāralābhañca sutvā sabbadisāhi samosaritvā nagaraṃ pūreyyuṃ. Taṃ aparena samayena iddhañceva assa phītañca. Taṃ sandhāya tadassa nagaraṃ aparena samayena iddhañceva phītañcātiādi vuttaṃ. “直道”(añjasa)是“道”(magga)的同义词。“有堡垒的”(uddhāpavanta)是指它具备城墙(pākāravatthu)，因其从深广的护城河水中升起(uggata)而得名。“悦人的”(ramaṇīya)是指因四门之内遍布各种货品(nānābhaṇḍa)而令人喜悦。“你当建造”(māpehi)是指派人去建造(vāsaṃ kārehi)。“他当建造”(māpeyya)是指他应该去建造(vāsaṃ kāreyya)。建造时，先派去一亿八千万民众，然后问：“满了吗？”当被告知“尚未满”时，再派去五个家族。再问，当被告知“尚未满”时，再派去五十五个家族。再问，当被告知“尚未满”时，再派去三十个家族。再问，当被告知“尚未满”时，再派去一千个家族。再问，当被告知“尚未满”时，再派去十一万个家族。再问，当被告知“尚未满”时，再派去八万四千个家族。再问“满了吗”时，他们应回答：“大王，您说什么呢？城市巨大而不拥挤，用这种方式派送家族是无法填满的。不如击鼓宣告：‘我们的城市具足如是如是的财富，凡欲居住者，可随意前来，并将获得如是如是的优待’，以此来宣扬城市的善美和民众可得的利益。”他应如此行事。于是人们听闻了城市的优点和可得的利益，便从四面八方聚集而来，充满了城市。此后，那座城市变得富饶和繁荣。有鉴于此，才说了“此后，那座城市变得富饶和繁荣”等。 Tattha iddhanti samiddhaṃ subhikkhaṃ. Phītanti sabbasampattīhi pupphitaṃ. Bāhujaññanti bahūhi ñātabbaṃ, bahujanānaṃ hitaṃ vā. ‘‘Bahujana’’ntipi pāṭho. Ākiṇṇamanussanti manussehi ākiṇṇaṃ nirantaraṃ phuṭṭhaṃ. Vuḍḍhivepullappattanti vuḍḍhippattañceva vepullappattañca, seṭṭhabhāvañceva vipulabhāvañca pattaṃ, dasasahassacakkavāḷe agganagaraṃ jātanti attho. 于此，“富饶”（iddha）即是兴盛（samiddha）、食物充足（subhikkha）。“繁荣”（phīta）即是因一切成就（sabbasampatti）而昌盛（pupphita）。“为众人所知”（bāhujañña）即是应为众人（bahūhi）所知（ñātabba），或对众人（bahujana）有利（hita）。亦有“众人”（bahujana）之读法。“人烟稠密”（ākiṇṇamanussa）即是人群（manussa）密集（ākiṇṇa），无间遍满（nirantaraṃ phuṭṭha）。“已达增长广大”（vuḍḍhivepullappatta）是指既达到增长（vuḍḍhippatta）又达到广大（vepullappatta），既达到最胜状态（seṭṭhabhāva）又达到广大状态（vipulabhāva），其义为：成为一万世界体系（dasasahassacakkavāḷa）中的第一主城（agganagara）。 Evameva khoti ettha idaṃ opammasaṃsandanaṃ – araññapavane caramānapuriso viya hi dīpaṅkarapādamūlato paṭṭhāya pāramiyo pūrayamāno mahāpuriso daṭṭhabbo, tassa purisassa pubbakehi manussehi anuyātamaggadassanaṃ viya mahāsattassa anupubbena bodhipallaṅke nisinnassa pubbabhāge aṭṭhaṅgikassa vipassanāmaggassa dassanaṃ, purisassa taṃ ekapadikamaggaṃ anugacchato aparabhāge mahāmaggadassanaṃ viya mahāsattassa uparivipassanāya ciṇṇante lokuttaramaggadassanaṃ, purisassa teneva maggena gacchato purato nagaradassanaṃ viya tathāgatassa nibbānanagaradassanaṃ, bahinagaraṃ panettha aññena diṭṭhaṃ, aññena manussavāsaṃ kataṃ, nibbānanagaraṃ satthā sayameva passi, sayaṃ vāsamakāsi. Tassa purisassa catunnaṃ dvārānaṃ diṭṭhakālo viya tathāgatassa catunnaṃ maggānaṃ diṭṭhakālo, tassa catūhi dvārehi nagaraṃ paviṭṭhakālo viya tathāgatassa catūhi maggehi [Pg.109] nibbānaṃ paviṭṭhakālo, tassa nagarabbhantare bhaṇḍavavatthānakālo viya tathāgatassa paccavekkhaṇañāṇena paropaṇṇāsakusaladhammavavatthānakālo. Nagarassa agārakaraṇatthaṃ kulapariyesanakālo viya satthu phalasamāpattito vuṭṭhāya veneyyasatte volokanakālo, tena purisena yācitassa rañño ekaṃ mahākuṭumbikaṃ diṭṭhakālo viya mahābrahmunā yācitassa bhagavato aññāsikoṇḍaññattheraṃ diṭṭhakālo, rañño mahākuṭumbikaṃ pakkosāpetvā ‘‘nagaravāsaṃ karohī’’ti pahitakālo viya bhagavato ekasmiṃ pacchābhatte aṭṭhārasayojanamaggaṃ gantvā āsāḷhipuṇṇamadivase bārāṇasiyaṃ isipatanaṃ pavisitvā theraṃ kāyasakkhiṃ katvā dhammaṃ desitakālo, mahākuṭumbikena aṭṭhārasa purisakoṭiyo gahetvā nagaraṃ ajjhāvuṭṭhakālo viya tathāgatena dhammacakke pavattite therassa aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhitakālo, evaṃ nibbānanagaraṃ paṭhamaṃ āvāsitaṃ, tato sampuṇṇaṃ nagaranti pucchitvā na tāvāti vutte pañca kulāni ādiṃ katvā yāva caturāsītikulasahassapesanaṃ viya tathāgatassa pañcamadivasato paṭṭhāya anattalakkhaṇasuttādīni desetvā pañcavaggiye ādiṃ katvā yasapamukhā pañcapaṇṇāsa kulaputtā, tiṃsa bhaddavaggiyā, sahassapurāṇajaṭilā, bimbisārapamukhāni ekādasapurisanahutāni, tirokuṭṭānumodane caturāsītisahassānīti ettakassa janassa ariyamaggaṃ otāretvā nibbānanagaraṃ pesitakālo, atha tena nayena nagare apūriyamāne bheriṃ carāpetvā nagarassa vaṇṇaghosanaṃ kulānaṃ parihāralābhaghosanaṃ viya ca māsassa aṭṭha divase tattha tattha nisīditvā dhammakathikānaṃ nibbānavaṇṇassa ceva nibbānappattānaṃ jātikantārādinittharaṇānisaṃsassa ca ghosanaṃ, tato sabbadisāhi āgantvā manussānaṃ nagarasamosaraṇaṃ viya tattha tattha dhammakathaṃ sutvā tato tato nikkhamitvā pabbajjaṃ ādiṃ katvā anulomapaṭipadaṃ paṭipannānaṃ aparimāṇānaṃ kulaputtānaṃ nibbānasamosaraṇaṃ daṭṭhabbaṃ. 同样地，此处可以这样作譬喻对应——犹如在森林旷野中行走之人，应见为从燃灯佛(Dīpaṅkara)足下开始圆满诸波罗蜜的大士；犹如那人见到前人所行之道，应见为大士次第坐于菩提座上时，在前期见到八支观道；犹如那人循此独径而行，在后期见到大道，应见为大士修习上观至终点时见到出世间道；犹如那人循此道而行，在前方见到城市，应见为如来见到涅槃城。于此譬喻中，那外在的城市为他人所见，为他人所居，而涅槃城乃导师亲自所见，亲自所居。犹如那人见到四门之时，应见为如来见到四道之时；犹如那人从四门入城之时，应见为如来以四道进入涅槃之时；犹如那人在城内规划货物之时，应见为如来以省察智判定五十余种善法之时。犹如为建城而寻找家族之时，应见为导师从果定出定后观察所应度化的有情之时；犹如那人请求国王而见到一位大富长者之时，应见为世尊应大梵天之请而见到阿若憍陈如(Aññāsikoṇḍañña)长老之时；犹如国王召见大富长者，命其“去城中居住”而派遣他之时，应见为世尊于一次午后斋食后，行十八由旬之路，于萨哈(Āsāḷha)月圆日进入波罗奈(Bārāṇasī)的仙人堕处，使长老成为身证者而说法之时；犹如大富长者带领十八俱胝人入城居住之时，应见为如来转法轮时，长老与十八俱胝梵天一同安住于须陀洹果之时。涅槃城就这样初次有人居住。其后，问：“城满了吗？”答：“尚未。”犹如从五个家族开始，乃至派遣八万四千家族，应见为如来从第五日起，开示《无我相经》等，以五比丘为首，度化以耶舍(Yasa)为首的五十五位良家子、三十位跋陀罗婆耆(Bhaddavaggiyā)、一千位旧结发外道、以频婆娑罗王为首的十一那由他男子，以及在《墙外经》随喜法施中的八万四千人，将如此多的众人引入圣道，送往涅槃城之时。然后，当城以这种方式仍未住满时，犹如令人击鼓宣告城邑的荣耀与各家族可得的护持利益，应见为说法者们于每月八日在各处坐定，宣说对涅槃的赞叹，以及证得涅槃者得以越渡生死旷野等的利益。其后，犹如从四方八面而来的人们聚集于城中，应见为在各处听闻法说后，从各处出家，行随顺道的无量良家子聚集于涅槃。 Purāṇaṃ magganti ariyaṃ aṭṭhaṅgikaṃ maggaṃ. Ayañhi ariyamaggo pavāraṇasutte (saṃ. ni. 1.215) avattamānakaṭṭhena ‘‘anuppannamaggo’’ti vutto, imasmiṃ sutte avaḷañjanaṭṭhena ‘‘purāṇamaggo’’ti. Brahmacariyanti sikkhattayasaṅgahaṃ sakalasāsanaṃ. Iddhanti jhānassādena [Pg.110] samiddhaṃ subhikkhaṃ. Phītanti abhiññābharaṇehi pupphitaṃ. Vitthārikanti vitthiṇṇaṃ. Bāhujaññanti bahujanaviññeyyaṃ. Yāva devamanussehi suppakāsitanti yāva dasasahassacakkavāḷe devamanussehi paricchedo atthi, etasmiṃ antare suppakāsitaṃ sudesitaṃ tathāgatenāti. Pañcamaṃ. 古道(Purāṇaṃ maggan)是指圣八支道。此圣道在《自恣经》(Pavāraṇasutta)（相应部1.215）中，因其在（佛陀未出世的）空旷时期不现行之义，而被称为“未生之道”；在本经中，因其不被使用之义，而被称为“古道”。梵行(Brahmacariya)是指包含三学的全部教法。兴盛(Iddha)是因禅悦而成就、丰饶。繁荣(Phīta)是以诸神通为庄严而兴盛。广布(Vitthārika)是广泛流传。为众所解(Bāhujañña)是被多数人所知晓。“乃至为天人所善说”是说，在天人所遍及的十千世界范围内，为如来所善巧开示、善巧教导。第五。 6. Sammasasuttavaṇṇanā 6. 省察经释义 66. Chaṭṭhe āmantesīti kasmā āmantesi? Yasmāssa sukhumā tilakkhaṇāhatā dhammadesanā upaṭṭhāsi. Tasmiṃ kira janapade manussā sahetukā paññavanto. Siniddhāni kirettha bhojanāni, tānisevato janassa paññā vaḍḍhati, te gambhīraṃ tilakkhaṇāhataṃ dhammakathaṃ paṭivijjhituṃ samatthā honti. Teneva bhagavā dīghamajjhimesu mahāsatipaṭṭhānāni (dī. ni. 2.372 ādayo) mahānidānaṃ (dī. ni. 2.95 ādayo), āneñjasappāyaṃ (ma. ni. 3.66 ādayo), saṃyuttake cūḷanidānādisuttanti evamādīni aññāni gambhīrāni suttāni tattheva kathesi. Sammasatha noti sammasatha nu. Antaraṃ sammasanti abbhantaraṃ paccayasammasanaṃ. Na so bhikkhu bhagavato cittaṃ ārādhesīti paccayākāravasena byākārāpetukāmassa bhagavato tathā abyākaritvā dvattiṃsākāravasena byākaronto ajjhāsayaṃ gahetuṃ nāsakkhi. 66. 在第六经中，“他呼唤”(āmantesi)，为何呼唤？因为关乎三相(tilakkhaṇāhatā)的精微法谈呈现于他。据说在那个地方，人们有（得圣法的）因且有智慧。那里的食物据说很滋养，食用后人们智慧增长，他们有能力洞察关乎三相的甚深法谈。因此，世尊就在那里宣说了《长部》(Dīghanikāya)和《中部》(Majjhimanikāya)中的《大念处经》(Mahāsatipaṭṭhānasutta)、《大缘经》(Mahānidānasutta)、《不动利益经》(Āneñjasappāyasutta)，以及《相应部》(Saṃyuttanikāya)中的《小缘经》(Cūḷanidānasutta)等其他甚深经典。“你们省察否”(Sammasatha no)即“你们省察吗？”(sammasatha nu)。“于内省察”(Antaraṃ sammasanti)即内在的缘之省察。“那位比丘未能令世尊心悦”(Na so bhikkhu bhagavato cittaṃ ārādhesi)是说，世尊欲令他以缘起的方式解说，他却不那样解说，反而以三十二身分的方式解说，因此未能领会世尊的意趣。 Etadavocāti desanā yathānusandhiṃ na gatā, desanāya yathānusandhigamanatthaṃ etadavoca. Tenahānanda, suṇāthāti idaṃ tepiṭake buddhavacane asambhinnapadaṃ. Aññattha hi evaṃ vuttaṃ nāma natthi. Upadhinidānanti khandhupadhinidānaṃ. Khandhapañcakañhettha upadhīti adhippetaṃ. Uppajjatīti jāyati. Nivisatīti punappunaṃ pavattivasena patiṭṭhahati. 所谓“彼如是说”，是因说法未能依其脉络进行；为使说法能依其脉络进行，阿难方作此说。“那么，阿难，你们要听”，此句于三藏佛语中是不共之句，在其他地方确实未曾如是说过。所谓“以执取为因”，即以诸蕴此一执取为因。于此，“执取”(upadhi)意指五蕴。“生起”即是出生。“安住”即是依一再发生而确立。 Yaṃ kho loke piyarūpaṃ sātarūpanti yaṃ lokasmiṃ piyasabhāvañceva madhurasabhāvañca. Cakkhuṃ loketiādīsu lokasmiñhi cakkhādīsu mamattena abhiniviṭṭhā sattā sampattiyaṃ patiṭṭhitā attano cakkhuṃ ādāsādīsu nimittaggahaṇānusārena vippasannapañcapasādaṃ suvaṇṇavimāne ugghāṭitamaṇisīhapañjaraṃ viya maññanti, sotaṃ rajatapanāḷikaṃ viya pāmaṅgasuttaṃ viya [Pg.111] ca maññanti, tuṅganāsāti laddhavohāraṃ ghānaṃ vaṭṭetvā ṭhapitaharitālavaṭṭiṃ viya maññanti, jivhaṃ rattakambalapaṭalaṃ viya mudusiniddhamadhurarasadaṃ maññanti, kāyaṃ sālalaṭṭhiṃ viya suvaṇṇatoraṇaṃ viya ca maññanti, manaṃ aññesaṃ manena asadisaṃ uḷāraṃ maññanti. 所谓“世间可爱、可喜之法”，即世间中具可爱自性与怡悦自性者。于“眼在世间”等句中，有情因我所执而深生执着，立足于成就中，依于镜中等所取之相，而认为自己极为明净的眼净色，犹如金殿中开启的宝石狮子窗；认为耳犹如银管，亦犹如木匠墨线；认为以“高鼻”之称而得名的鼻，犹如塑造成形的雌黄条；认为能予柔软、滑润、甜美之味的舌，犹如红色毛毯；认为身犹如娑罗嫩树，亦犹如金门；认为心不同于他人之心，是为高超。 Niccato addakkhunti niccanti addasaṃsu. Sesapadesupi eseva nayo. Na parimucciṃsu dukkhasmāti sakalasmāpi vaṭṭadukkhā na parimucciṃsu. Dakkhissantīti passissanti. Āpānīyakaṃsoti sarakassa nāmaṃ. Yasmā panettha āpaṃ pivanti, tasmā ‘‘āpānīyo’’ti vuccati. Āpānīyo ca so kaṃso cāti āpānīyakaṃso. Surāmaṇḍasarakassetaṃ nāmaṃ. ‘‘Vaṇṇasampanno’’tiādivacanato pana kaṃse ṭhitapānameva evaṃ vuttaṃ. Ghammābhitattoti ghammena abhitatto. Ghammaparetoti ghammena phuṭṭho, anugatoti attho. Pivato hi kho taṃ chādessatīti pivantassa taṃ pānīyaṃ vaṇṇādisampattiyā ruccissati, sakalasarīraṃ vā pharitvā tuṭṭhiṃ uppādayamānaṃ ṭhassati. Appaṭisaṅkhāti apaccavekkhitvā. “‘他们视之为常’，即他们认为‘是常’。其余诸句，理路亦同。‘他们未能从苦中解脱’，即他们未能从一切轮回之苦中解脱。‘他们将会看见’，即他们将会见到。‘饮用铜杯’(āpānīyakaṃso)是杯盏之名。因为人们用它饮水，故称‘可饮用’。既‘可饮用’，又是‘铜杯’，故为‘饮用铜杯’。这是盛装清醇烈酒之杯盏的名字。然而，根据‘色泽圆满’等语，这是指放在铜杯中与毒药混合的酒。‘被热所逼迫’，即为热所逼迫。‘为热所苦’，即为热所触，意为热所侵。‘饮用时，它确实会令其满足’，即饮用者会因其色泽等特质而喜爱那饮料，或它将遍满全身而产生满足，并安住于此。‘不省察’，即不审虑。” Evameva khoti ettha idaṃ opammasaṃsandanaṃ – āpānīyakaṃso viya hi loke piyarūpaṃ sātarūpaṃ ārammaṇaṃ daṭṭhabbaṃ, ghammābhitattapuriso viya vaṭṭanissito puthujjano, āpānīyakaṃsena nimantanapuriso viya loke piyarūpena sātarūpena ārammaṇena nimantakajano, āpānīyakaṃse sampattiñca ādīnavañca ārocento āpānakamanusso viya ācariyupajjhāyādiko kalyāṇamitto. Yatheva hi tassa purisassa apalokitamanusso āpānīyakaṃse guṇañca ādīnavañca āroceti, evameva ācariyo vā upajjhāyo vā bhikkhuno pañcasu kāmaguṇesu assādañca nissaraṇañca katheti. “于此，这譬喻的对照当知如下：世间可爱可喜的所缘，应被视为如同与毒药混合的酒；依止于轮回的凡夫，如同被暑热所折磨之人；以世间可爱可喜的所缘引诱之人，如同以与毒药混合的酒邀请之人；导师或戒师(upajjhāya)等善知识，如同解说与毒药混合之酒的利益与过患的善人。犹如被征询意见之人向那人解说与毒药混合之酒的功德与过患，同样地，导师或戒师也向比丘宣说五妙欲的乐味与出离。” Tattha yathā āpānīyakaṃsamhi guṇe ca ādīnave ca ārocite so puriso piyavaṇṇādisampadāyameva sañjātavego ‘‘sace maraṇaṃ bhavissati, pacchā jānissāmī’’ti sahasā appaṭisaṅkhāya taṃ pivitvā maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ nigacchati, evameva, bhikkhu, ‘‘pañcasu kāmaguṇesu dassanādivasena uppannasomanassamattameva assādo, ādīnavo pana diṭṭhadhammikasamparāyiko bahu nānappakāro, appassādā kāmā bahudukkhā bahupāyāsā’’ti [Pg.112] evaṃ ācariyupajjhāyehi ānisaṃsañca ādīnavañca kathetvā – ‘‘samaṇapaṭipadaṃ paṭipajja, indriyesu guttadvāro bhava bhojane mattaññū jāgariyaṃ anuyutto’’ti evaṃ ovaditopi assādabaddhacittatāya ‘‘sace vuttappakāro ādīnavo bhavissati, pacchā jānissāmī’’ti ācariyupajjhāye apasādetvā uddesaparipucchādīni ceva vattapaṭipattiñca pahāya lokāmisakathaṃ kathento kāme paribhuñjitukāmatāya sikkhaṃ paccakkhāya hīnāyāvattati. Tato duccaritāni pūrento sandhicchedanādikāle ‘‘coro aya’’nti gahetvā rañño dassito idheva hatthapādādichedanaṃ patvā samparāye catūsu apāyesu mahādukkhaṃ anubhoti. 于此，譬如有人，虽已被告知一杯掺毒饮品的好处与坏处，但因其可爱的色泽等而生起冲动，心想：“若会死，之后自会知道”，未经审察便贸然饮下，从而遭受死亡或几近死亡的痛苦。同样地，比丘，虽然阿阇梨与戒师们宣说了利益与过患：“于五种欲，由见闻等所生起的愉悦只是其乐味，而过患则涉及现世与来世，是多种多样的；诸欲乐少味、多苦、多恼。”并如此劝诫：“应行沙门之道，当守护根门，饮食知量，勤修警寤。”但他由于心被乐味所缚，心想：“若真有如所说的过患，之后自会知道”，于是轻视阿阇梨与戒师，舍弃了诵习、请教等学业与行持，谈论世俗事物，因想享受诸欲而舍弃学处，还俗于低劣的生活。其后，他行了恶行，在破门入窃等时被捕，被称为“此是盗贼”而呈给国王，就在此生遭受手足被斩等刑罚，来世则在四恶趣中感受巨大的痛苦。 Pānīyena vā vinetunti sītena vārinā harituṃ. Dadhimaṇḍakenāti dadhimaṇḍanamattena. Bhaṭṭhaloṇikāyāti saloṇena sattupānīyena. Loṇasovīrakenāti sabbadhaññaphalakaḷīrādīni pakkhipitvā loṇasovīrakaṃ nāma karonti, tena. 以饮水驱散：即以冷水去除。以凝乳清：即仅以凝乳清。以咸炒麦粉：即以加盐的炒麦粉饮料。以咸酸粥：即是加入所有谷物、果实、竹笋等制作而成，名为咸酸粥，即以此物。 Opammasaṃsandanaṃ panettha – ghammābhitattapuriso viya vaṭṭasannissitakāle yogāvacaro daṭṭhabbo, tassa purisassa paṭisaṅkhā āpānīyakaṃsaṃ pahāya pānīyādīhi pipāsassa vinodanaṃ viya bhikkhuno ācariyupajjhāyānaṃ ovāde ṭhatvā chadvārādīni pariggahetvā anukkamena vipassanaṃ vaḍḍhentassa arahattaphalādhigamo, pānīyādīni cattāri pānāni viya hi cattāro maggā, tesu aññataraṃ pivitvā surāpipāsitaṃ vinodetvā sukhino yena kāmaṃ gamanaṃ viya khīṇāsavassa catumaggapānaṃ pivitvā taṇhaṃ vinodetvā agatapubbaṃ nibbānadisaṃ gamanakālo veditabbo. Chaṭṭhaṃ. 此处的譬喻对照如下：依止于轮回时的禅修者，当视为被暑热所折磨之人；犹如那人经由省察，舍弃有毒的酒而以饮水等解除干渴，比丘也同样住于师长与戒师的教诲中，守护六门等，次第增长观(vipassanā)，从而证得阿罗汉果。须知，四种饮品犹如四道；犹如饮了其中一种后，解除了对酒的渴求，得以安乐而随意而去，当知漏尽者饮了四道之饮，断除了渴爱，正是前往前所未至的涅槃方向之时。第六经终。 7. Naḷakalāpīsuttavaṇṇanā 7. 芦苇束经释义 67. Sattame kinnu kho, āvusoti kasmā pucchati? ‘‘Evaṃ puṭṭho kathaṃ nu kho byākareyyā’’ti. Therassa ajjhāsayajānanatthaṃ. Apica atīte dve aggasāvakā imaṃ pañhaṃ vinicchayiṃsūti anāgate bhikkhū jānissantītipi pucchati. Idāneva kho mayanti idaṃ thero yassa nāmarūpassa viññāṇaṃ paccayoti vuttaṃ, tadeva nāmarūpaṃ viññāṇassa paccayoti [Pg.113] vuttattā āha. Naḷakalāpiyoti idha pana ayakalāpādivasena upamaṃ anāharitvā viññāṇanāmarūpānaṃ abaladubbalabhāvadassanatthaṃ ayaṃ upamā ābhatā. 67. 在第七经中，（长老）为何问“贤友(āvuso)，为何呢？”？是为了了知长老（舍利弗）的意向：“被如此问时，他会如何回答呢？”。再者，也是因为“过去两位上首弟子曾决断过此问题”，为了让未来的比丘们了知，他才如此问。长老之所以说“如今，我们……”，是因为曾说“识是某名色之缘”，又说“彼名色正是识之缘”。至于“芦苇束”，这里没有举铁束等譬喻，而是举此譬喻来显示识与名色的无力、脆弱状态。 Nirodho hotīti ettake ṭhāne paccayuppannapañcavokārabhavavasena desanā kathitā. Chattiṃsāya vatthūhīti heṭṭhā vissajjitesu dvādasasu padesu ekekasmiṃ tiṇṇaṃ tiṇṇaṃ vasena chattiṃsāya kāraṇehi. Ettha ca paṭhamo dhammakathikaguṇo, dutiyā paṭipatti, tatiyaṃ paṭipattiphalaṃ. Tattha paṭhamanayena desanāsampatti kathitā, dutiyena sekkhabhūmi, tatiyena asekkhabhūmīti. Sattamaṃ. 在“有灭”这部分经文中，教法是依缘生的五蕴有之方式而宣说的。所谓“以三十六事”，即是在十二个项目中，每一项各有三种方式，故有三十六个原因。于此，第一是说法者之德，第二是行道，第三是行道之果。其中，以第一种方式宣说了说法的成就，以第二种方式宣说了有学地，以第三种方式宣说了无学地。第七经终。 8. Kosambisuttavaṇṇanā 8. 憍赏弥经释义 68. Aṭṭhame aññatrevāti ekacco hi parassa saddahitvā yaṃ esa bhaṇati, taṃ bhūtanti gaṇhāti. Aparassa nisīditvā cintentassa yaṃ kāraṇaṃ ruccati, so ‘‘atthi eta’’nti ruciyā gaṇhāti. Eko ‘‘cirakālato paṭṭhāya evaṃ anussavo atthi, bhūtameta’’nti anussavena gaṇhāti. Aññassa vitakkayato ekaṃ kāraṇaṃ upaṭṭhāti, so ‘‘attheta’’nti ākāraparivitakkena gaṇhāti. Aparassa cintayato ekā diṭṭhi uppajjati, yāyassa taṃ kāraṇaṃ nijjhāyantassa khamati, so ‘‘attheta’’nti diṭṭhinijjhānakkhantiyā gaṇhāti. Thero pana pañcapi etāni kāraṇāni paṭikkhipitvā paccakkhañāṇena paṭividdhabhāvaṃ pucchanto aññatreva, āvuso musila, saddhāyātiādimāha. Tattha aññatrevāti saddhādīni kāraṇāni ṭhapetvā, vinā etehi kāraṇehīti attho. Bhavanirodho nibbānanti pañcakkhandhanirodho nibbānaṃ. 68. 第八经。关于“除了……”：某人因相信他人之言，便认为其所说为真实而接受。另一人静坐思惟时，对某个理由感到合意，便因喜好而接受，认为“此事存在”。又有一人，因“自古以来便有此传承，此事为真”，而通过传承来接受。另一人推理时，出现某个理由，便通过其推理的行相而接受，认为“此事存在”。另一人思惟时，生起某种见解，当他审视那个理由时，对此感到认可，便通过审视后认可的见解而接受，认为“此事存在”。然而，波毗多(Paviṭṭha)长老舍弃这五种理由，欲以亲证之智询问已通达的状态，故说：“贤友穆西拉，除了信心……”等等。其中“除了……”(aññatreva)的意思是，搁置信心等理由，意即“离开这些理由”。“有灭是涅槃”是指五蕴的息灭是涅槃。 Tuṇhī ahosīti thero khīṇāsavo, ahaṃ pana khīṇāsavoti vā na vāti vā avatvā tuṇhīyeva ahosi. Āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavocāti kasmā avoca? So kira cintesi – ‘‘bhavanirodho nibbānaṃ nāmāti sekhehipi jānitabbo pañho esa, ayaṃ pana thero imaṃ theraṃ asekhabhūmiyā kāreti, imaṃ ṭhānaṃ jānāpessāmī’’ti etaṃ avoca. 关于“他默然了”：穆西拉长老是漏尽者，但他既不说“我是漏尽者”，也不说“我不是”，只是保持沉默。关于“具寿那罗达对具寿波毗多(Paviṭṭha)说了这话”：他为何要说呢？原来，他（那罗达）思惟道：“‘有灭是涅槃’，这个问题连有学(sekha)也应了知，但这位波毗多长老却让那位穆西拉长老在无学地(asekhabhūmi)上作答。我应当让他了知此点。”因此他说了这话。 Sammappaññāya [Pg.114] sudiṭṭhanti saha vipassanāya maggapaññāya suṭṭhu diṭṭhaṃ. Na camhi arahanti anāgāmimagge ṭhitattā arahaṃ na homīti dīpeti. Yaṃ panassa idāni ‘‘bhavanirodho nibbāna’’nti ñāṇaṃ, taṃ ekūnavīsatiyā paccavekkhaṇañāṇehi vimuttaṃ paccavekkhaṇañāṇaṃ. Udapānoti vīsatiṃsahatthagambhīro pānīyakūpo. Udakavārakoti udakaussiñcanavārako. Udakanti hi kho ñāṇaṃ assāti tīre ṭhitassa olokayato evaṃ ñāṇaṃ bhaveyya. Na ca kāyena phusitvāti udakaṃ pana nīharitvā kāyena phusitvā viharituṃ na sakkuṇeyya. Udapāne udakadassanaṃ viya hi anāgāmino nibbānadassanaṃ, ghammābhitattapuriso viya anāgāmī, udakavārako viya arahattamaggo, yathā ghammābhitattapuriso udapāne udakaṃ passati. Evaṃ anāgāmī paccavekkhaṇañāṇena ‘‘upari arahattaphalasamayo nāma atthī’’ti jānāti. Yathā pana so puriso udakavārakassa natthitāya udakaṃ nīharitvā kāyena phusituṃ na labhati, evaṃ anāgāmī arahattamaggassa natthitāya nibbānaṃ ārammaṇaṃ katvā arahattaphalasamāpattiṃ appetvā nisīdituṃ na labhati. Aṭṭhamaṃ. “以正慧善见”，即是与观及道慧一起善见。“我不是阿罗汉”，是表明因为安住于不还道，所以不是阿罗汉。然而他现在拥有的“有灭即涅槃”之智，是凭借十九种省察智来省察解脱（涅槃）的省察智。“井”是指二十或三十肘深的饮水井。“汲水器”是汲水的工具。对于“他会有‘有水’的认知”，（其义为：）犹如站在岸边观看的人会有这样的认知。对于“但无法以身触及”，（其义为：）但他无法将水取出，以身触及而安住。不还者见涅槃，犹如见井中水；不还者犹如被热所逼之人；阿罗汉道犹如汲水器。就像被热所逼的人看到井里的水，同样，不还者通过省察智知道：“更高还有证得阿罗汉果之时。”就像那个人因为没有汲水器而无法将水取出以身触及，同样，不还者因为没有阿罗汉道而无法以涅槃为所缘，进入阿罗汉果定而安住。第八。 9. Upayantisuttavaṇṇanā 9. 趋近经释义 69. Navame upayantoti udakavaḍḍhanasamaye upari gacchanto. Mahānadiyoti gaṅgāyamunādikā mahāsaritāyo. Upayāpetīti upari yāpeti, vaḍḍheti pūretīti attho. Avijjā upayantīti avijjā upari gacchantī saṅkhārānaṃ paccayo bhavituṃ sakkuṇantī. Saṅkhāre upayāpetīti saṅkhāre upari yāpeti vaḍḍheti. Evaṃ sabbapadesu attho veditabbo. Apayantoti apagacchanto osaranto. Avijjā apayantīti avijjā apagacchamānā osaramānā upari saṅkhārānaṃ paccayo bhavituṃ na sakkuṇantīti attho. Saṅkhāre apayāpetīti saṅkhāre apagacchāpeti. Esa nayo sabbapadesu. Navamaṃ. 69. 第九，“漫溢”是指在涨水时向上漫溢。“大河”是指恒河、亚穆纳(Yamunā)等大河流。“使漫溢”是使其向上蔓延、增长、充满之义。“无明漫溢”是指无明向上蔓延，能够成为诸行的缘。“使诸行漫溢”是使诸行向上蔓延、增长。于一切句中，义皆应如是了知。“退落”是指退去、消退。“无明退落”是指无明退去消退，不能成为其上诸行的缘，此是其义。“使诸行退落”是使诸行消退。于一切句中，皆应依此理了知。第九竟。 10. Susimasuttavaṇṇanā 10. 须悉摩经释义 70. Dasame garukatoti sabbehi devamanussehi pāsāṇacchattaṃ viya cittena garukato. Mānitoti manena piyāyito. Pūjitoti catupaccayapūjāya [Pg.115] pūjito. Apacitoti nīcavuttikaraṇena apacito. Satthārañhi disvā manussā hatthikkhandhādīhi otaranti maggaṃ denti, aṃsakūṭato sāṭakaṃ apanenti, āsanato vuṭṭhahanti vandanti. Evaṃ so tehi apacito nāma hoti. Susimoti evaṃnāmako vedaṅgesu kusalo paṇḍitaparibbājako. Ehi tvanti tesaṃ kira etadahosi – ‘‘samaṇo gotamo na jātigottādīni āgamma lābhaggappatto jāto, kaviseṭṭho panesa uttamakavitāya sāvakānaṃ ganthaṃ bandhitvā deti, taṃ te uggaṇhitvā upaṭṭhākānaṃ upanisinnakathampi anumodanampi sarabhaññampīti evamādīni kathenti, te tesaṃ pasannā lābhaṃ upasaṃharanti. Sace mayaṃ yaṃ samaṇo gotamo jānāti, tato thokaṃ jāneyyāma, attano samayaṃ tattha pakkhipitvā mayampi upaṭṭhākānaṃ katheyyāma, tato etehi lābhitarā bhaveyyāma. Ko nu kho samaṇassa gotamassa santike pabbajitvā khippameva uggaṇhituṃ sakkhissatī’’ti. Te evaṃ cintetvā ‘‘susimo paṭibalo’’ti disvā taṃ upasaṅkamitvā evamāhaṃsu. 70. 第十。受尊重者：如石伞般，为一切天人以心尊重。受敬重者：以心意爱重。受供养者：以四事供养而受供养。受恭敬者：以谦卑之行而受恭敬。人们见到导师时，确实会从象背等处下来让路，从双肩取下外衣，从座位上起身礼拜。如此，他即为他们所恭敬。苏西摩（Susimo）：这是一位精通吠陀支、博学多闻的遍行者，名叫苏西摩。“你来”：据说他们曾有此商议：“沙门乔达摩（Gotama）并非因种姓出身等而获得最高利养，而是这位诗人之首，以最上等的诗歌为弟子们编纂典籍并传授；他们学习之后，便为护持者们宣说近坐谈、随喜、讽诵等法，护持者们对他们心生净信，便带来利养。如果我们能知道沙门乔达摩所知的一点点，将我们自己的学说加入其中，我们也为护持者们宣说，那么我们将比他们获得更多利养。谁能在沙门乔达摩的座下出家，并迅速学会呢？”他们如此商议后，认为苏西摩有此能力，便走近他，对他如此说道。 Yenāyasmā ānando tenupasaṅkamīti kasmā upasaṅkami? Evaṃ kirassa ahosi, ‘‘kassa nu kho santikaṃ gantvā ahaṃ imaṃ dhammaṃ khippaṃ laddhuṃ sakkhissāmī’’ti? Tato cintesi – ‘‘samaṇo gotamo garu tejussado niyamamanuyutto, na sakkā akāle upasaṅkamituṃ, aññepi bahū khattiyādayo samaṇaṃ gotamaṃ upasaṅkamanti, tasmimpi samaye na sakkā upasaṅkamituṃ. Sāvakesupissa sāriputto mahāpañño vipassanālakkhaṇamhi etadagge ṭhapito, mahāmoggallāno samādhilakkhaṇasmiṃ etadagge ṭhapito, mahākassapo dhutaṅgadharesu anuruddho dibbacakkhukesu, puṇṇo mantāṇiputto dhammakathikesu, upālitthero vinayadharesu etadagge ṭhapito, ayaṃ pana ānando bahussuto tipiṭakadharo, satthāpissa tattha tattha kathitaṃ dhammaṃ āharitvā katheti, pañcasu ṭhānesu etadagge ṭhapito, aṭṭhannaṃ varānaṃ lābhī, catūhi acchariyabbhutadhammehi samannāgato, tassa samīpaṃ gato khippaṃ dhammaṃ laddhuṃ sakkhissāmī’’ti. Tasmā yenāyasmā ānando tenupasaṅkami. （经文说：）“他前往具寿阿难（Ānanda）所在之处。”为何前往呢？据说他曾这样想：“我该去谁的跟前，才能迅速获得此法呢？”于是他思惟：“沙门乔达摩（Gotama）德高望重，威光炽盛，且常有要务，不宜在非时前往拜见。况且，还有许多刹帝利等人前去拜见沙门乔达摩，在那个时候也不宜前去。在他的弟子中，舍利弗（Sāriputta）有大智慧，在观（vipassanā）方面被置于第一；大目犍连（Mahāmoggallāna）在定方面被置于第一；大迦叶（Mahākassapa）在持头陀行者中第一；阿那律（Anuruddha）在天眼者中第一；满慈子富楼那（Puṇṇa Mantāṇiputta）在说法者中第一；优波离（Upāli）长老在持律者中第一。而这位阿难多闻，受持三藏，导师也会引述他在各处所说的法来教导，他在五个方面被置于第一，是八种殊胜愿的获得者，具足四种稀有未曾有法。去到他的跟前，我将能迅速获得此法。”因此，他前往具寿阿难所在之处。 Yena [Pg.116] bhagavā tenupasaṅkamīti kasmā sayaṃ apabbājetvā upasaṅkami? Evaṃ kirassa ahosi – ‘‘ayaṃ titthiyasamaye pāṭiyekko ‘ahaṃ satthā’ti paṭijānanto carati, pabbajitvā sāsanassa alābhāyapi parisakkeyya. Na kho panassāhaṃ ajjhāsayaṃ ājānāmi, satthā jānissatī’’ti. Tasmā taṃ ādāya yena bhagavā tenupasaṅkami. Tenahānanda, susimaṃ pabbājethāti satthā kira cintesi – ‘‘ayaṃ paribbājako titthiyasamaye ‘ahaṃ pāṭiyekko satthā’ti paṭijānamāno carati, ‘idha maggabrahmacariyaṃ carituṃ icchāmī’ti kira vadati. Kiṃ nu kho mayi pasanno, udāhu mayhaṃ sāvakesu, udāhu mayhaṃ vā mama sāvakānaṃ vā dhammakathāya pasanno’’ti? Athassa ekaṭṭhānepi pasādābhāvaṃ ñatvā, ‘‘ayaṃ mama sāsane dhammaṃ thenessāmīti pabbajati. Itissa āgamanaṃ aparisuddhaṃ; nipphatti nu kho kīdisā’’ti? Olokento ‘‘kiñcāpi ‘dhammaṃ thenessāmī’ti pabbajati, katipāheneva pana ghaṭetvā arahattaṃ gaṇhissatī’’ti ñatvā ‘‘tenahānanda, susimaṃ pabbājethā’’ti āha. （阿难）为何不亲自为他剃度，而带他去见世尊呢？原来他这样想：“此人（须悉摩 Susima）在外道时期独自宣称‘我是导师’而游行，出家后，也可能会致力于损害教法。我不知他的心意，世尊会知道的。”因此带他前来见世尊。于是世尊心想：“这位游方者在外道时期宣称‘我是独一导师’，如今却说‘我愿在此修习梵行’。他究竟是对我有净信，还是对我的弟子们有净信，抑或是对我或我弟子们的说法有净信？”在得知他于任何一处都无净信后，又想：“此人是为了盗法而出家，他的来意不清净，将来会成就什么呢？”观察后了知：“即使他为了盗法而出家，但精勤数日就能证得阿罗汉果。”所以说：“那么，阿难，为须悉摩剃度吧。” Aññā byākatā hotīti te kira bhikkhū satthu santike kammaṭṭhānaṃ gahetvā temāsaṃ vassaṃ vasantā tasmiṃyeva antotemāse ghaṭentā vāyamantā arahattaṃ paṭilabhiṃsu. Te ‘‘paṭiladdhaguṇaṃ satthu ārocessāmā’’ti pavāritapavāraṇā senāsanaṃ saṃsāmetvā satthu santikaṃ āgantvā attano paṭiladdhaguṇaṃ ārocesuṃ. Taṃ sandhāyetaṃ vuttaṃ. Aññāti arahattassa nāmaṃ. Byākatāti ārocitā. Assosīti so kira ohitasoto hutvā tesaṃ tesaṃ bhikkhūnaṃ ṭhitaṭṭhānaṃ gacchati taṃ taṃ kathaṃ suṇitukāmo. Yena te bhikkhū tenupasaṅkamīti kasmā upasaṅkami? Taṃ kirassa pavattiṃ sutvā etadahosi – ‘‘aññā nāma imasmiṃ sāsane paramappamāṇaṃ sārabhūtā ācariyamuṭṭhi maññe bhavissati, pucchitvā naṃ jānissāmī’’ti. Tasmā upasaṅkami. “已宣说究竟智(aññā)”：据说那些比丘在导师处领受业处后，安居三个月，就在那三个月内努力修行，证得了阿罗汉果。他们想：“我们应当向导师报告所证得的功德。”于是结束自恣后，收拾好住处，便前往导师处，报告了自己所证得的功德。这是就此而言。“究竟智”是阿罗汉果的名称。“已宣说”即已报告。“他听闻了”：据说他侧耳倾听，前往那些比丘所在之处，想要听闻那番谈话。“他前往那些比丘之处”：他为何前往拜访呢？据说他听闻了那件事后，心想：“在这教法中，名为‘究竟智’的，是最高的标准、最精华的部分，我想这会是老师的秘藏吧，我要去请教并了解它。”因此他前往拜访。 Anekavihitanti anekavidhaṃ. Iddhividhanti iddhikoṭṭhāsaṃ. Āvibhāvaṃ tirobhāvanti āvibhāvaṃ gahetvā tirobhāvaṃ, tirobhāvaṃ gahetvā āvibhāvaṃ kātuṃ sakkothāti pucchati. Tirokuṭṭanti parakuṭṭaṃ. Itarapadadvayepi [Pg.117] eseva nayo. Ummujjanimujjanti ummujjanañca nimujjanañca. Pallaṅkenāti pallaṅkabandhanena. Kamathāti nisīdituṃ vā gantuṃ vā sakkothāti pucchati? Pakkhī sakuṇoti pakkhayutto sakuṇo. Ayamettha saṅkhepo, vitthārato pana imassa iddhividhassa, ito paresaṃ dibbasotādīnañca vaṇṇanānayo visuddhimagge vuttanayena veditabboti. “种种”(anekavihita)即多种多样。“神变”(iddhividha)即神变的部分。“显现与隐没”：他问道：“你们能否将显现的变为隐没，将隐没的变为显现？”“穿墙”(tirokuṭṭa)即穿透墙壁。其余两词也同此理。“浮出与潜入”即浮出和潜入。“结跏趺坐”(pallaṅkena)即以结跏趺坐的姿势。“行走”(kamati)：他问道：“你们能够安坐或行走吗？”“有翼之鸟”(pakkhī sakuṇo)即有翅膀的鸟。这里是简要的说明，至于此神变以及其后的天耳通(dibbasota)等的详细释义，应当按照《清净道论》(Visuddhimagga)中所说的方法来了知。 Santā vimokkhāti aṅgasantatāya ceva ārammaṇasantatāya ca santā āruppavimokkhā. Kāyena phusitvāti nāmakāyena phusitvā paṭilabhitvā. Paññāvimuttā kho mayaṃ, āvusoti, āvuso, mayaṃ nijjhānakā sukkhavipassakā paññāmatteneva vimuttāti dasseti. Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsīti kasmā evamāhaṃsu? Evaṃ kira nesaṃ ahosi – ‘‘mayaṃ imassa ajjhāsayaṃ gahetvā kathetuṃ na sakkhissāma, dasabalaṃ pana pucchitvā nikkaṅkho bhavissatī’’ti. Dhammaṭṭhitiñāṇanti vipassanāñāṇaṃ, taṃ paṭhamataraṃ uppajjati. Nibbāne ñāṇanti vipassanāya ciṇṇante pavattamaggañāṇaṃ, taṃ pacchā uppajjati. Tasmā bhagavā evamāha. “寂静解脱”：指因诸禅支的寂静与所缘的寂静而寂静的无色解脱。“以身触证”：指以名身触证而获得。“贤友，我等是慧解脱者”：此句显示：“贤友，我们是无禅者、纯观行者，仅凭智慧而解脱。”“贤友须深，你知或不知”：他们为何这么说呢？据说他们当时这样想：“我们无法把握他的意向而说，但他去请教十力者后，就能无惑了。”“法住智”即是观智，它先生起。“于涅槃之智”即是在观修习圆满后生起的道智，它后生起。因此世尊这么说。 Ājāneyyāsi vātiādi kasmā vuttaṃ? Vināpi samādhiṃ evaṃ ñāṇuppattidassanatthaṃ. Idañhi vuttaṃ hoti – susima, maggo vā phalaṃ vā na samādhinissando, na samādhiānisaṃso, na samādhissa nipphatti, vipassanāya paneso nissando, vipassanāya ānisaṃso, vipassanāya nipphatti, tasmā jāneyyāsi vā tvaṃ, na vā tvaṃ jāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇanti. 为何说“你知或不知”等？是为了显示即使没有三摩地也能如此生起智。此即是说：须深，道或果不是三摩地的流出，不是三摩地的果报，不是三摩地的成就；而实是此观（vipassanā）的流出，是观的果报，是观的成就。因此，你知或不知，但确实是先有法住智，后有于涅槃之智。 Idānissa paṭivedhabhabbataṃ ñatvā teparivaṭṭaṃ dhammadesanaṃ desento taṃ kiṃ maññasi, susima? Rūpaṃ niccaṃ vā aniccaṃ vātiādimāha? Te parivaṭṭadesanāvasāne pana thero arahattaṃ patto. Idānissa anuyogaṃ āropento jātipaccayā jarāmaraṇanti, susima, passasītiādimāha. Api pana tvaṃ, susimāti idaṃ kasmā ārabhi? Nijjhānakānaṃ sukkhavipassakabhikkhūnaṃ pākaṭakaraṇatthaṃ. Ayañhettha adhippāyo – na kevalaṃ tvameva nijjhānako sukkhavipassako, etepi bhikkhū evarūpāyevāti. Sesaṃ sabbattha pākaṭamevāti. Dasamaṃ. 现在，世尊了知他有通达之能力后，在教导三转之法时说：“须深，你认为如何？色是常还是无常？”等。于三转说法结束时，长老证得了阿罗汉果。现在，为令其精勤，世尊说：“须深，你见到‘以生为缘而有老死’吗？”等。为何以“再者，须深，你……”开始呢？是为了向那些无禅的纯观行者比丘阐明。此处的意趣是：“不仅你是无禅的纯观行者，这些比丘也是如此。”其余的在各处皆是显而易见的。第十经。 Mahāvaggo sattamo. 大品第七。 8. Samaṇabrāhmaṇavaggo 8. 沙门婆罗门品 1. Jarāmaraṇasuttādivaṇṇanā 1. 老死经等释义 71-72. Samaṇabrāhmaṇavagge [Pg.118] jarāmaraṇādīsu ekekapadavasena ekekaṃ katvā ekādasa suttāni vuttāni, tāni uttānatthānevāti. 71-72. 在沙门婆罗门品中，针对老死等，以每一词为一经，总共讲述了十一经，它们的意义都是浅显的。 Samaṇabrāhmaṇavaggo aṭṭhamo. 沙门婆罗门品第八。 9. Antarapeyyālaṃ 9. 中略品 1. Satthusuttādivaṇṇanā 1. 导师经等释义 73. Ito paraṃ ‘‘satthā pariyesitabbo’’tiādinayappavattā dvādasa antarapeyyālavaggā nāma honti. Te sabbepi tathā tathā bujjhanakānaṃ veneyyapuggalānaṃ ajjhāsayavasena vuttā. Tattha satthāti buddho vā hotu sāvako vā, yaṃ nissāya maggañāṇaṃ labhati, ayaṃ satthā nāma, so pariyesitabbo. Sikkhā karaṇīyāti tividhāpi sikkhā kātabbā. Yogādīsu yogoti payogo. Chandoti kattukamyatākusalacchando. Ussoḷhīti sabbasahaṃ adhimattavīriyaṃ. Appaṭivānīti anivattanā. Ātappanti kilesatāpanavīriyameva. Sātaccanti satatakiriyaṃ. Satīti jarāmaraṇādivasena catusaccapariggāhikā sati. Sampajaññanti tādisameva ñāṇaṃ. Appamādoti saccabhāvanāya appamādo. Sesaṃ sabbattha uttānamevāti. 73. 此后，有以“应当寻求导师”等方式展开的十二部经，名为中略品。所有这些都是为了随顺不同根器的所化众生之意向而说。其中，“导师”指的是佛陀或声闻，凡是依靠他能获得道智者，此即名为导师，应当去寻求他。“应当修学”指的是应当修习三学。在“瑜伽”等词中，“瑜伽”指的是勤修。“欲”指的是想作的善欲。“勇猛”指的是能忍受一切的极度精进。“不退”指的是不退转。“热忱”指的就是烧灼烦恼的精进。“恒常”指的是持续的作为。“念”指的是以老死等方式把握四圣谛的念。“正知”指的是与此同样的智。“不放逸”指的是对于修习真理的不放逸。其余的在各处都是浅显的。 Antarapeyyālo navamo. 中略品第九。 Nidānasaṃyuttavaṇṇanā niṭṭhitā. 《因缘相应》释义终。 2. Abhisamayasaṃyuttaṃ 2. 现观相应 1. Nakhasikhāsuttavaṇṇanā 1. 爪甲经释义 74. Abhisamayasaṃyuttassa [Pg.119] paṭhame nakhasikhāyanti maṃsaṭṭhānena vimutte nakhagge. Nakhasikhā ca nāma lokiyānaṃ mahatīpi hoti, satthu pana rattuppalapattakoṭi viya sukhumā. Kathaṃ panettha paṃsu patiṭṭhitoti? Adhiṭṭhānabalena. Bhagavatā hi atthaṃ ñāpetukāmena adhiṭṭhānabalena tattha patiṭṭhāpito. Satimaṃ kalanti mahāpathaviyā paṃsuṃ satakoṭṭhāse katvā tato ekakoṭṭhāsaṃ. Paratopi eseva nayo. Abhisametāvinoti paññāya ariyasaccāni abhisametvā ṭhitassa. Purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāyāti etadeva bahutaraṃ dukkhaṃ, yadidaṃ parikkhīṇanti evaṃ paṭhamaṃ vuttaṃ dukkhakkhandhaṃ upanidhāya, ñāṇena taṃ tassa santike ṭhapetvā upaparikkhiyamāneti attho. Katamaṃ panettha purimadukkhaṃ nāma? Yaṃ parikkhīṇaṃ. Katamaṃ pana parikkhīṇaṃ? Yaṃ paṭhamamaggassa abhāvitattā uppajjeyya. Katamaṃ pana upanidhāya? Yaṃ sattasu attabhāvesu apāye aṭṭhamañca paṭisandhiṃ ādiṃ katvā yattha katthaci uppajjeyya, sabbaṃ taṃ parikkhīṇanti veditabbaṃ. Sattakkhattunti satta vāre, sattasu attabhāvesūti attho. Paramatāti idamassa paraṃ pamāṇanti dasseti. Mahatthiyoti mahato atthassa nipphādako. Paṭhamaṃ. 74. 《现观相应》第一经中，“指甲尖”(nakhasikhā)是指甲尖上无肉之处。“指甲尖”对世间人来说虽然很大，但对世尊来说却像红莲花瓣的尖端一样细微。那么，此处的尘土是如何安立的呢？是依靠决意力(adhiṭṭhānabalena)。因为世尊欲令了知其义，以决意力将其安立于彼处。“百分之一分”(satimaṃ kalaṃ)是指将大地的尘土分成一百份后，取其中的一份。此后也是同样的道理。“已现观者”(abhisametāvī)是指以智慧现观诸圣谛而住立者。“‘比对先前已灭尽、已遍知的苦蕴’的意思是：‘这已灭尽的苦，才是更多的’，像这样，比对先前所说的苦蕴，或以智慧将它置于其跟前而审察。”“这里所说的‘先前的苦’是什么呢？”是那已灭尽的苦。“什么又叫‘已灭尽’呢？”是那因未修习初道而可能会生起的苦。“那么，比对什么呢？”是在七次生存中，从恶趣及第八次结生开始，无论投生到何处可能会生起的苦，当知这一切都已灭尽。“七次”(sattakkhattuṃ)就是七回，意思是在七次生存中。“至多”(paramatā)是显示“这是他的最高限量”。“有大义”(mahatthiyo)是能成办大利益者。第一经竟。 2. Pokkharaṇīsuttavaṇṇanā 2. 莲花池经释义 75. Dutiye pokkharaṇīti vāpī. Ubbedhenāti gambhīratāya. Samatittikāti mukhavaṭṭisamā. Kākapeyyāti sakkā hoti tīre ṭhitena kākena pakatiyāpi mukhatuṇḍikaṃ otāretvā pātuṃ. Dutiyaṃ. 75. 第二经中，“莲花池”(pokkharaṇī)即是蓄水池。“以高”(ubbedhena)即是以其深度。“平满”(samatittikā)即与池口边缘齐平。“乌鸦可饮”(kākapeyyā)即乌鸦站在岸边，也能自然地伸下喙来饮水。第二经竟。 3. Saṃbhejjaudakasuttādivaṇṇanā 3. 合流河水经等释义 76-77. Tatiye yatthimāti yasmiṃ sambhijjaṭṭhāne imā. Saṃsandantīti samāgantvā sandanti. Samentīti samāgacchanti. Dve vā ti vāti dve vā tīṇi vā. Udakaphusitānīti udakabindūni. Saṃbhejjaudakanti aññāhi nadīhi saddhiṃ sambhinnaṭṭhāne udakaṃ. Catutthaṃ uttānatthameva. Tatiyacatutthāni. 76-77. 第三经中，“于此等(yatthimā)”即于此等河流汇合之处。“一同流向(saṃsandanti)”即汇合后而流。“汇合(samenti)”即一同前来。“或二或三(dve vā tīṇi vā)”即二或三滴。“水滴(udakaphusitāni)”即诸水滴。“合流之水(saṃbhejjaudakaṃ)”即与其他河流汇合处的水。第四经义理明显。第三经与第四经终。 5. Pathavīsuttādivaṇṇanā 5. 大地经等释义 78-84. Pañcame [Pg.120] mahāpathaviyāti cakkavāḷabbhantarāya mahāpathaviyā uddharitvā. Kolaṭṭhimattiyoti padaraṭṭhipamāṇā. Guḷikāti mattikaguḷikā. Upanikkhipeyyāti ekasmiṃ ṭhāne ṭhapeyya. Chaṭṭhādīsu vuttanayeneva attho veditabbo. Pariyosāne pana aññatitthiyasamaṇabrāhmaṇaparibbājakānaṃ adhigamoti bāhirakānaṃ sabbopi guṇādhigamo paṭhamamaggena adhigataguṇānaṃ satabhāgampi sahassabhāgampi satasahassabhāgampi na upagacchatīti. Pañcamādīni. 78-84. 第五经中，“于大地上(mahāpathaviyā)”即从轮围山(cakkavāḷa)阿邦答勒(abbhantara)的大地掘取。“枣核大的(kolaṭṭhimattiyo)”即枣核大小的。“小丸(guḷikā)”即泥丸。“应放置(upanikkhipeyya)”即应放在一处。第六经等义，当如前述而知。然于结尾，“其他外道、沙门、婆罗门、遍行者的证得”是说：所有外道的功德证得，比之以初道所证得的功德，连其百分之一、千分之一、十万分之一也比不上。第五经等终。 Abhisamayasaṃyuttavaṇṇanā niṭṭhitā. 现观相应释义终。 3. Dhātusaṃyuttaṃ 3. 界相应 1. Nānattavaggo 1. 种种品 1.Dhātunānattasuttavaṇṇanā 1. 界差异经释义 85. Dhātusaṃyuttassa [Pg.121] paṭhame nissattaṭṭhasuññataṭṭhasaṅkhātena sabhāvaṭṭhena dhātūti laddhanāmānaṃ dhammānaṃ nānāsabhāvo dhātunānattaṃ. Cakkhudhātūtiādīsu cakkhupasādo cakkhudhātu, rūpārammaṇaṃ rūpadhātu, cakkhupasādavatthukaṃ cittaṃ cakkhuviññāṇadhātu. Sotapasādo sotadhātu, saddārammaṇaṃ saddadhātu, sotapasādavatthukaṃ cittaṃ sotaviññāṇadhātu. Ghānapasādo ghānadhātu, gandhārammaṇaṃ gandhadhātu, ghānapasādavatthukaṃ cittaṃ ghānaviññāṇadhātu. Jivhāpasādo jivhādhātu, rasārammaṇaṃ rasadhātu, jivhāpasādavatthukaṃ cittaṃ jivhāviññāṇadhātu. Kāyapasādo kāyadhātu, phoṭṭhabbārammaṇaṃ phoṭṭhabbadhātu, kāyapasādavatthukaṃ cittaṃ kāyaviññāṇadhātu. Tisso manodhātuyo manodhātu, vedanādayo tayo khandhā sukhumarūpāni nibbānañca dhammadhātu, sabbampi manoviññāṇaṃ manoviññāṇadhātūti. Ettha ca soḷasa dhātuyo kāmāvacarā, avasāne dve catubhūmikāti. Paṭhamaṃ. 85. 于《界相应》第一经：以非有情、空性之义，即以自性之义而得名为“界”的诸法，其自性的种种不同，即是“界种种”。于“眼界”等中：眼净色是眼界，色所缘是色界，以眼净色为所依的心是眼识界。耳净色是耳界，声所缘是声界，以耳净色为所依的心是耳识界。鼻净色是鼻界，香所缘是香界，以鼻净色为所依的心是鼻识界。舌净色是舌界，味所缘是味界，以舌净色为所依的心是舌识界。身净色是身界，所触所缘是所触界，以身净色为所依的心是身识界。三意界是意界；受等三蕴、微细色及涅槃是法界；一切意识是意识界。于此，十六界是欲界的，最后二界通于四地。第一经竟。 2. Phassanānattasuttavaṇṇanā 2. 触种种经释义 86. Dutiye uppajjati phassanānattanti nānāsabhāvo phasso uppajjati. Tattha cakkhusamphassādayo cakkhuviññāṇādisampayuttā, manosamphasso manodvāre paṭhamajavanasampayutto, tasmā. Manodhātuṃ paṭiccāti manodvārāvajjanaṃ kiriyāmanoviññāṇadhātuṃ paṭicca paṭhamajavanasamphasso uppajjatīti ayamettha attho. Dutiyaṃ. 86. 于第二经：所谓“生起种种触(phassanānatta)”，即是生起不同自性的触。于此，眼触等与眼识等相应，意触在意门与第一速行(paṭhamajavana)相应。因此，所谓“依意界”，此中之义为：依意门转向(manodvārāvajjana)的作用意识界(kiriyāmanoviññāṇadhātu)为缘，生起与第一速行相应的触。第二经竟。 3. Nophassanānattasuttavaṇṇanā 3. 非触种种经释义 87. Tatiye no manosamphassaṃ paṭicca uppajjati manodhātūti manodvāre paṭhamajavanasampayuttaṃ phassaṃ paṭicca āvajjanakiriyāmanoviññāṇadhātu no uppajjatīti evamattho daṭṭhabbo. Tatiyaṃ. 87. 于第三经：对于“非由意触为缘生起意界”，应理解其义为：并非缘于与意门第一速行(paṭhamajavana)相应的触而生起转向作用意识界(āvajjanakiriyāmanoviññāṇadhātu)。第三经竟。 4. Vedanānānattasuttavaṇṇanā 4. 受种种经释义 88. Catutthe [Pg.122] cakkhusamphassajā vedanāti sampaṭicchanamanodhātuto paṭṭhāya sabbāpi tasmiṃ dvāre vedanā vatteyyuṃ, nibbattiphāsukatthaṃ pana anantaraṃ sampaṭicchanavedanameva gahetuṃ vaṭṭatīti vuttaṃ. Manosamphassaṃ paṭiccāti manodvāre āvajjanasamphassaṃ paṭicca paṭhamajavanavedanā, paṭhamajavanasamphassaṃ paṭicca dutiyajavanavedanāti ayamadhippāyo. Catutthaṃ. 88. 第四，关于“眼触所生受”：从领受意界（sampaṭicchanamanodhātu）开始，于彼门中的所有受皆可转起，但为便于解说，据说只应取紧随其后的领受受。关于“缘意触”，其意趣是：于意门中，缘转向触（āvajjanasamphassa）而有第一速行受，缘第一速行触而有第二速行受。第四（经释义）终。 5. Dutiyavedanānānattasuttavaṇṇanā 5. 第二受种种经释义 89. Pañcame tatiyacatutthesu vuttanayāva ekato katvā desitāti. Iti dutiyādīsu catūsu suttesu manodhātuṃ manodhātūti agahetvā manodvārāvajjanaṃ manodhātūti gahitaṃ. Sabbāni cetāni tathā tathā kathite bujjhanakānaṃ ajjhāsayena desitāni. Ito paresupi eseva nayo. Pañcamaṃ. 89. 第五，将第三与第四经中所说的方法汇集一处而说。如是，在从第二经开始的四部经中，不取意界（manodhātu）为意界，而是取意门转向（manodvārāvajjana）为意界。所有这些都是根据能如此理解者的意向而教示的。此后的诸经也是同样的方法。第五（经释义）终。 6. Bāhiradhātunānattasuttavaṇṇanā 6. 外界种种经释义 90. Chaṭṭhe pana pañca dhātuyo kāmāvacarā, dhammadhātu catubhūmikāti. Chaṭṭhaṃ. 90. 第六，五界属于欲界，法界则属于四地。第六（经释义）终。 7. Saññānānattasuttavaṇṇanā 7. 想种种经释义 91. Sattame rūpadhātūti āpāthe patitaṃ attano vā parassa vā sāṭakaveṭhanādivatthukaṃ rūpārammaṇaṃ. Rūpasaññāti cakkhuviññāṇasampayuttā saññā. Rūpasaṅkappoti sampaṭicchanādīhi tīhi cittehi sampayutto saṅkappo. Rūpacchandoti rūpe chandikataṭṭhena chando. Rūpapariḷāhoti rūpe anuḍahanaṭṭhena pariḷāho. Rūpapariyesanāti pariḷāhe uppanne sandiṭṭhasambhatte gahetvā tassa rūpassa paṭilābhatthāya pariyesanā. Ettha ca saññāsaṅkappachandā ekajavanavārepi nānājavanavārepi labbhanti, pariḷāhapariyesanā pana nānājavanavāreyeva labbhantīti. Evaṃ kho, bhikkhave, dhātunānattanti ettha ca evaṃ rūpādinānāsabhāvaṃ dhātuṃ paṭicca rūpasaññādinānāsabhāvasaññā uppajjatīti iminā nayena attho veditabbo. Sattamaṃ. 91. 第七，色界（rūpadhātu）是指进入感官范围的、以自己或他人的衣物等为所依的色所缘。色想是指与眼识相应的想。色思惟是指与领受等三心（sampaṭicchanādīhi tīhi cittehi）相应的思惟。色欲是指对色有欲求之义的欲。色热恼是指因色而燃烧之义的热恼。色寻求是指当热恼生起时，联合所见、所交往之人，为重获彼色而进行的寻求。于此，想、思惟、欲可于单一速行过程（ekajavanavāra）或多个速行过程（nānājavanavāra）中获得，而热恼与寻求则仅于多个速行过程中获得。于“诸比丘，如是为界之种种”句，其义应如是了知：如是，缘色等种种自性之界，而生起色想等种种自性之想。第七（经释义）终。 8. Nopariyesanānānattasuttavaṇṇanā 8. 不寻求种种经释义 92. Aṭṭhame [Pg.123] no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāhoti evaṃ āgataṃ paṭisedhamattameva nānaṃ. Aṭṭhamaṃ. 92. 在第八经中，“法热恼不依寻法而生起”，如是而来，仅有否定词的差别。第八经。 9. Bāhiraphassanānattasuttādivaṇṇanā 9. 外触种种等经释义 93-94. Navame uppajjati rūpasaññāti vuttappakāre ārammaṇe uppajjati saññā. Rūpasaṅkappoti tasmiṃyeva ārammaṇe tīhi cittehi sampayuttasaṅkappo. Rūpasamphassoti tadevārammaṇaṃ phusamāno phasso. Vedanāti tadeva ārammaṇaṃ anubhavamānā vedanā. Chandādayo vuttanayāva. Rūpalābhoti pariyesitvā laddhaṃ saha taṇhāya ārammaṇaṃ ‘‘rūpalābho’’ti vuttaṃ. Ayaṃ tāva sabbasaṅgāhikanayo ekasmiṃ yevārammaṇe sabbadhammānaṃ uppattivasena vutto. Aparo āgantukārammaṇamissako hoti – rūpasaññā rūpasaṅkappo phasso vedanāti ime tāva cattāro dhammā dhuvaparibhoge nibaddhārammaṇe honti. Nibaddhārammaṇañhi iṭṭhaṃ kantaṃ manāpaṃ piyaṃ yaṃkiñci viya upaṭṭhāti, āgantukārammaṇaṃ pana yaṃkiñci samānampi khobhetvā tiṭṭhati. 93-94. 九十三至九十四、在第九经中，“生起色想”是指在如前所述的所缘中生起的想。“色思惟”是在同一所缘中与三种心相应的思惟。“色触”就是接触那个所缘的触。“受”是体验那个所缘的受。欲等如前所述。“得色”是指经过寻求后，与渴爱一起获得的所缘，称为“得色”。这首先是总摄一切法的方式，依一切法于单一所缘中生起而说。另一种是与外来所缘混合的情况——色想、色思惟、触、受这四种法，于恒常受用的固定所缘中生起。诚然，固定的所缘，即使是可意、可爱、可悦、可喜的，也只是如寻常之物般显现；而外来的所缘，即使只是寻常之物，也会扰乱（内心）而存在。 Tatridaṃ vatthu – eko kira amaccaputto gāmiyehi parivārito gāmamajjhe ṭhatvā kammaṃ karoti. Tasmiñcassa samaye upāsikā nadiṃ gantvā nhatvā alaṅkatapaṭiyattā dhātigaṇaparivutā gehaṃ gacchati. So dūrato disvā ‘‘āgantukamātugāmo bhavissatī’’ti saññaṃ uppādetvā ‘‘gaccha, bhaṇe jānāhi, kā esā’’ti purisaṃ pesesi. So gantvā taṃ disvā paccāgato, ‘‘kā esā’’ti puṭṭho yathāsabhāvaṃ ārocesi. Evaṃ āgantukārammaṇaṃ khobheti. Tasmiṃ uppanno chando rūpachando nāma, tadeva ārammaṇaṃ katvā uppanno pariḷāho rūpapariḷāho nāma, sahāye gaṇhitvā tassa pariyesanaṃ rūpapariyesanā nāma, pariyesitvā laddhaṃ saha taṇhāya ārammaṇaṃ rūpalābho nāma. 于此有一事为证：据说，一位大臣之子被村民围绕，站在村子中间处理事务。当时，他的妻子去河里沐浴后，盛装打扮，被侍女们簇拥着回家。大臣之子远远看见，心想：“这一定是位外来的女人。”便派人去说：“喂，你去看看，她是谁？”那人前往查看后回来，被问及时如实禀告。如是，外来的所缘扰动其心。于彼生起的欲称为“色欲”；以彼为所缘生起的热恼称为“色热恼”；带领同伴去寻求彼所缘称为“色寻求”；经过寻求后，连同渴爱一起获得的所缘，称为“得色”。 Uruvalliyavāsī cūḷatissatthero panāha – ‘‘kiñcāpi bhagavatā phassavedanā pāḷiyā majjhe gahitā, pāḷiṃ pana parivaṭṭetvā vuttappakāre ārammaṇe uppannā saññā rūpasaññā, tasmiṃyeva saṅkappo rūpasaṅkappo tasmiṃ [Pg.124] chando rūpacchando, tasmiṃ pariḷāho rūpapariḷāho, tasmiṃ pariyesanā rūpapariyesanā, pariyesitvā laddhaṃ saha taṇhāya ārammaṇaṃ rūpalābho. Evaṃ laddhārammaṇe pana phusanaṃ phasso, anubhavanaṃ vedanā. Rūpasamphasso rūpasamphassajā vedanāti idaṃ dvayaṃ labbhatī’’ti. Aparampi avibhūtavāraṃ nāma gaṇhanti. Ārammaṇañhi sāṇipākārehi vā parikkhittaṃ tiṇapaṇṇādīhi vā paṭicchannaṃ hoti, taṃ ‘‘upaḍḍhaṃ diṭṭhaṃ me ārammaṇaṃ, suṭṭhu naṃ passissāmī’’ti olokayato tasmiṃ ārammaṇe uppannā saññā rūpasaññā nāma. Tasmiṃyeva uppannā saṅkappādayo rūpasaṅkappādayo nāmāti veditabbā. Etthāpi ca saññāsaṅkappaphassavedanāchandā ekajavanavārepi nānājavanavārepi labbhanti, pariḷāhapariyesanālābhā nānājavanavāreyevāti. Dasamaṃ uttānamevāti. Navamadasamāni. 优楼频螺(Uruvelā)的住者小提舍(Cūḷatissa)长老则说：“虽然世尊在此经的巴利中将触与受置于中间，但若转换巴利的次第，则于如前所述的所缘中生起的想即是色想，于彼生起的思惟即是色思惟，于彼生起的欲求即是色欲，于彼生起的热恼即是色热恼，于彼生起的寻求即是色寻求；寻求之后，获得的与渴爱俱行的所缘即是得色。如是，于已得的所缘中，触碰名为触，感受名为受。色触、色触所生受，如此获得此二法。”他们也采用名为“不显现所缘之场合”(avibhūtavāra)的说法。即所缘或为帷幕所围，或为草叶等所覆，当人思惟“我已见到那所缘的一半，我将好好地看它”而观看时，于此所缘生起的想，名为色想。应知，于彼生起的思惟等，名为色思惟等。于此，想、思惟、触、受、欲，亦可于同一速行之场合或不同速行之场合中获得；而热恼、寻求、获得，则仅于不同速行之场合中获得。第十经（的义理）是浅显的。第九与第十经（释毕）。 Nānattavaggo paṭhamo. 种种品第一。 2. Dutiyavaggo 2. 第二品 1. Sattadhātusuttavaṇṇanā 1. 七界经释义 95. Dutiyavaggassa paṭhame ābhādhātūti ālokadhātu. Ālokassapi ālokakasiṇe parikammaṃ katvā uppannajjhānassāpīti sahārammaṇassa jhānassa etaṃ nāmaṃ. Subhadhātūti subhakasiṇe uppannajjhānavasena sahārammaṇajjhānameva. Ākāsānañcāyatanameva ākāsānañcāyatanadhātu. Saññāvedayitanirodhova saññāvedayitanirodhadhātu. Iti bhagavā anusandhikusalassa bhikkhuno tattha nisīditvā pañhaṃ pucchitukāmassa okāsaṃ dento desanaṃ niṭṭhāpesi. 95. 第二品第一经中，“光界”(ābhādhātu)即是光明界(ālokadhātu)。此亦为于光明遍处(ālokakasiṇa)作预备修行后生起的、与所缘俱行的禅那之名。“净界”(subhadhātu)即是依于净遍处(subhakasiṇa)生起的、与所缘俱行的禅那。“空无边处”(ākāsānañcāyatana)即是空无边处界。“想受灭”(saññāvedayitanirodha)即是想受灭界。如是，世尊为给予一位善于贯通义理、坐在彼处欲提问的比丘机会，便结束了（纲要的）宣说。 Andhakāraṃ paṭiccāti andhakāro hi ālokena paricchinno, ālokopi andhakārena. Andhakārena hi so pākaṭo hoti. Tasmā ‘‘andhakāraṃ paṭicca paññāyatī’’ti āha. Asubhaṃ paṭiccāti etthāpi eseva nayo. Asubhañhi subhena, subhañca asubhena paricchinnaṃ, asubhe sati subhaṃ paññāyati, tasmā evamāha. Rūpaṃ paṭiccāti rūpāvacarasamāpattiṃ paṭicca. Rūpāvacarasamāpattiyā hi sati ākāsānañcāyatanasamāpatti nāma [Pg.125] hoti rūpasamatikkamo vā, tasmā evamāha. Viññāṇañcāyatanadhātuādīsupi eseva nayo. Nirodhaṃ paṭiccāti catunnaṃ khandhānaṃ paṭisaṅkhāappavattiṃ paṭicca. Khandhanirodhañhi paṭicca nirodhasamāpatti nāma paññāyati, na khandhapavattiṃ, tasmā evamāha. Ettha ca catunnaṃ khandhānaṃ nirodhova nirodhasamāpattīti veditabbo. “缘于黑暗”：因为黑暗由光明所限定，光明也由黑暗所限定。因为有黑暗，光明才得以显现。因此说“缘于黑暗而被了知”。“缘于不净”：于此，道理也是一样。不净由净所限定，净也由不净所限定；当有不净时，净才被了知，因此这样说。“缘于色”：即缘于色界定。因为当有色界定时，才有名为“空无边处定”者，也就是超越色，因此这样说。识无边处界等也是同样的道理。“缘于灭”：即缘于四名蕴经由审察而不转起。因为缘于诸蕴的止息，才有了知名为“灭尽定”者，而非缘于诸蕴的转起，因此这样说。于此，当知四名蕴的止息即是灭尽定。 Kathaṃ samāpatti pattabbāti kathaṃ samāpattiyo kīdisā samāpattiyo nāma hutvā pattabbāti? Saññāsamāpatti pattabbāti saññāya atthibhāvena saññāsamāpattiyo saññāsamāpattiyo nāma hutvā pattabbā. Saṅkhārāvasesasamāpatti pattabbāti sukhumasaṅkhārānaṃ avasiṭṭhatāya saṅkhārāvasesasamāpatti nāma hutvā pattabbā. Nirodhasamāpatti pattabbāti nirodhova nirodhasamāpatti nirodhasamāpatti nāma hutvā pattabbāti attho. Paṭhamaṃ. “如何证得等至？”是问：如何是等至？应证得何种名为等至的等至？“应证得想等至”：因为有想的存在，所以应证得名为想等至的等至。“应证得有行残余等至”：因为有微细行的残余，所以应证得名为有行残余等至的等至。“应证得灭尽定”：即四名蕴的灭，此即是灭尽定，应证得此名为灭尽定的等至。此是其义。第一经竟。 2. Sanidānasuttavaṇṇanā 2. 有因缘经释义 96. Dutiye sanidānanti bhāvanapuṃsakametaṃ, sanidāno sapaccayo hutvā uppajjatīti attho. Kāmadhātuṃ, bhikkhave, paṭiccāti ettha kāmavitakkopi kāmadhātu kāmāvacaradhammāpi, visesato sabbākusalampi. Yathāha – 96. 在第二经中，“有因缘”：这是一个中性抽象名词，意思是“有因、有缘而生起”。“诸比丘，缘于欲界”：于此，欲寻(kāmavitakka)是欲界，欲界诸法(kāmāvacaradhammā)也是，特别是所有不善法。正如所说： ‘‘Tattha katamā kāmadhātu? Kāmapaṭisaṃyutto takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā micchāsaṅkappo, ayaṃ vuccati kāmadhātu. Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātu. Sabbepi akusalā dhammā kāmadhātū’’ti (vibha. 182). “于此，什么是欲界？与欲相应的寻（takka）、伺（vitakka）、思惟（saṅkappa）、置心（appanā）、专注（byappanā）、心的投入（cetaso abhiniropanā）、邪思惟（micchāsaṅkappa），这称为欲界。下以无间地狱（Avīciniraya）为界，上至他化自在天（Paranimmitavasavattīdeva），在此范围之内，属于此界、包含于此界的蕴、界、处，即色、受、想、行、识，这称为欲界。一切不善法都是欲界。”（《分别论》182） Ettha sabbasaṅgāhikā asambhinnāti dve kathā honti. Kathaṃ? Kāmadhātuggahaṇena hi byāpādadhātuvihiṃsādhātuyo gahitā hontīti ayaṃ sabbasaṅgāhikā. Tāsaṃ pana dvinnaṃ dhātūnaṃ visuṃ āgatattā sesadhammā kāmadhātūti ayaṃ asambhinnakathā. Ayamidha gahetabbā imaṃ kāmadhātuṃ ārammaṇavasena vā sampayogavasena vā paṭicca kāmasaññā nāma uppajjati. Kāmasaññaṃ [Pg.126] paṭiccāti kāmasaññaṃ pana sampayogavasena vā upanissayavasena vā paṭicca kāmasaṅkappo nāma uppajjati. Iminā nayena sabbapadesu attho veditabbo. Tīhi ṭhānehīti tīhi kāraṇehi. Micchā paṭipajjatīti ayāthāvapaṭipadaṃ aniyyānikapaṭipadaṃ paṭipajjati. 于此有总摄说（sabbasaṅgāhikā）与不混杂说（asambhinnakathā）两种说法。如何？因为通过“欲界”一词，嗔恚界（byāpādadhātu）与恼害界（vihiṃsādhātu）也被摄取了，这是总摄说。但由于那两种界是分别提出的，其余诸法才是欲界，这是不混杂说。此处应取不混杂说。缘于此欲界，或以所缘（ārammaṇa）的方式，或以相应（sampayoga）的方式，生起名为“欲想”（kāmasaññā）者。“缘于欲想”：即缘于欲想，或以相应的方式，或以依止（upanissaya）的方式，生起名为“欲思惟”（kāmasaṅkappa）者。应以此理了知所有文句的意义。“以三处”（tīhi ṭhānehi）即是以三因。“行于邪”（micchā paṭipajjati）即是行于非如实之道（ayāthāvapaṭipada）、非出离之道（aniyyānikapaṭipada）。 Byāpādadhātuṃ, bhikkhaveti ettha byāpādavitakkopi byāpādadhātu byāpādopi. Yathāha – “诸比丘，嗔恚界”：于此，嗔寻（byāpādavitakka）是嗔恚界，嗔恚本身也是。正如所说： ‘‘Tattha katamā byāpādadhātu? Byāpādapaṭisaṃyutto takko vitakko…pe… ayaṃ vuccati byāpādadhātu. Dasasu āghātavatthūsu cittassa āghāto paṭivirodho kopo pakopo…pe… anattamanatā cittassa, ayaṃ vuccati byāpādadhātū’’ti (vibha. 182). “于此，什么是嗔恚界？与嗔恚相应的寻（takka）、伺（vitakka）……乃至……这称为嗔恚界。于十种怨恨事（āghātavatthu）中，心的怨恨（āghāta）、敌对（paṭivirodha）、忿怒（kopa）、暴怒（pakopa）……乃至……心的不悦（anattamanatā），这称为嗔恚界。”（《分别论》182） Imaṃ byāpādadhātuṃ sahajātapaccayādivasena paṭicca byāpādasaññā nāma uppajjati. Sesaṃ purimanayeneva veditabbaṃ. 缘于此嗔恚界，以俱生缘（sahajātapaccaya）等方式，生起名为“嗔恚想”（byāpādasaññā）者。其余应如前述之理了知。 Vihiṃsādhātuṃ, bhikkhaveti ettha vihiṃsāvitakkopi vihiṃsādhātu vihiṃsāpi. Yathāha – 诸比丘，于“恼害界”中，恼害寻（vihiṃsāvitakka）是恼害界，恼害亦是恼害界。正如所说： ‘‘Tattha katamā vihiṃsādhātu? Vihiṃsāpaṭisaṃyutto takko vitakko…pe… ayaṃ vuccati vihiṃsādhātu. Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena vā satte viheṭheti. Yā evarūpā heṭhanā viheṭhanā hiṃsanā vihiṃsanā rosanā parūpaghāto, ayaṃ vuccati vihiṃsādhātū’’ti (vibha. 182). “于此，什么是恼害界？与恼害相应的思量（takka）、思维（vitakka）……乃至……这称为恼害界。于此，某人用手（pāṇi）、土块（leḍḍu）、棍杖（daṇḍa）、武器（sattha）、绳索（rajju），或以其他任何方式恼害有情。凡是此类逼恼（heṭhanā）、折磨（viheṭhanā）、伤害（hiṃsanā）、残害（vihiṃsanā）、侵扰（rosanā）、伤害他人（parūpaghāto），这称为恼害界。”（《分别论》182） Imaṃ vihiṃsādhātuṃ sahajātapaccayādivasena paṭicca vihiṃsāsaññā nāma uppajjati. Sesamidhāpi purimanayeneva veditabbaṃ. 缘于此恼害界，以俱生缘（sahajātapaccaya）等方式，生起名为“恼害想”（vihiṃsāsaññā）。于此，其余部分也应如前述之理了知。 Tiṇadāyeti tiṇagahane araññe. Anayabyasananti avuḍḍhiṃ vināsaṃ. Evameva khoti ettha sukkhatiṇadāyo viya ārammaṇaṃ daṭṭhabbaṃ, tiṇukkā viya akusalasaññā, tiṇakaṭṭhanissitā pāṇā viya ime sattā. Yathā sukkhatiṇadāye ṭhapitaṃ tiṇukkaṃ khippaṃ vāyamitvā anibbāpentassa te pāṇā anayabyasanaṃ pāpuṇanti. Evameva ye samaṇā vā brāhmaṇā vā [Pg.127] uppannaṃ akusalasaññaṃ vikkhambhanatadaṅgasamucchedappahānehi nappajahanti, te dukkhaṃ viharanti. “在草林中”（tiṇadāya）：即在草木丛生的森林里。“不幸与灾祸”（anayabyasana）：即不增长（avuḍḍhi）与毁灭（vināsa）。正是如此，于此，所缘（ārammaṇa）当视为干草丛（sukkhatiṇadāya），不善想（akusalasaññā）如草火炬（tiṇukkā），这些有情如栖息于草木的生物。犹如置于干草丛中的草火炬，若不迅速努力扑灭，那些生物就会遭遇不幸与灾祸。正是如此，任何沙门或婆罗门，对已生起的不善想，不以镇伏断（vikkhambhanappahāna）、彼分断（tadaṅgappahāna）、正断断（samucchedappahāna）等方式舍弃，他们就住在苦中。 Visamagatanti rāgavisamādīni anugataṃ akusalasaññaṃ. Na khippameva pajahatīti vikkhambhanādivasena sīghaṃ nappajahati. Na vinodetīti na nīharati. Na byantīkarotīti bhaṅgamattampi anavasesento na vigatantaṃ karoti. Na anabhāvaṃ gametīti na anuabhāvaṃ gameti. Evaṃ sabbapadesu na – kāro āharitabbo. Pāṭikaṅkhāti pāṭikaṅkhitabbā icchitabbā. “行于不正”（visamagata）：即随逐贪欲（rāga）等不正而行的不善想。“不速舍”（na khippameva pajahati）：即不以镇伏（vikkhambhana）等方式迅速舍弃。“不驱除”（na vinodeti）：即不移除。“不终结”（na byantīkaroti）：即不使其灭尽，不留丝毫残余。“不使其归于不存在”（na anabhāvaṃ gameti）：即不将其消灭。如是，所有文句都应加上“不”字。“可预期”（pāṭikaṅkhā）：即可预期、可期望。 Nekkhammadhātuṃ, bhikkhaveti ettha nekkhammavitakkopi nekkhammadhātu sabbepi kusalā dhammā. Yathāha – 诸比丘，于“出离界”中，出离寻（nekkhammavitakka）是出离界，一切善法亦是出离界。正如所说： ‘‘Tattha katamā nekkhammadhātu? Nekkhammapaṭisaṃyutto takko vitakko…pe… sammāsaṅkappo, ayaṃ vuccati nekkhammadhātū’’ti (vibha. 182). “于此，何为出离界？与出离相应的思、思择……乃至……正思惟，此谓出离界。”（《分别论》182） Idhāpi duvidhā kathā. Nekkhammadhātuggahaṇena hi itarāpi dve dhātuyo gahaṇaṃ gacchanti kusaladhammapariyāpannattā, ayaṃ sabbasaṅgāhikā. Tā pana dhātuyo visuṃ dīpetabbāti tā ṭhapetvā sesā sabbakusalā nekkhammadhātūti ayaṃ asambhinnā. Imaṃ nekkhammadhātuṃ sahajātādipaccayavasena paṭicca nekkhammasaññā nāma uppajjati. Saññādīni paṭicca vitakkādayo yathānurūpaṃ. 于此亦有二说。以“出离界”一词，其余二界亦因含摄于善法中而被把握，此为总摄说。然彼诸界应分别阐明，是故，置彼等于一旁，其余一切善法为出离界，此为不混杂说。缘此出离界，以俱生等缘之力，名为“出离想”者生起。缘于想等，思择等亦随其相应之缘而生起。 Abyāpādadhātuṃ, bhikkhaveti ettha abyāpādavitakkopi abyāpādadhātu abyāpādopi. Yathāha – 于“诸比丘，无瞋界”此句中，无瞋思择是无瞋界，无瞋本身亦是无瞋界。如所说： ‘‘Tattha katamā abyāpādadhātu? Abyāpādapaṭisaṃyutto takko…pe… ayaṃ vuccati abyāpādadhātu. Yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti, ayaṃ vuccati abyāpādadhātū’’ti (vibha. 182). “于此，何为无瞋界？与无瞋相应的思……乃至……此谓无瞋界。于诸有情中，所有慈、慈爱、慈爱性、慈心解脱，此谓无瞋界。”（《分别论》182） Imaṃ abyāpādadhātuṃ paṭicca vuttanayeneva abyāpādasaññā nāma uppajjati. 缘此无瞋界，依已说之理，名为“无瞋想”者生起。 Avihiṃsādhātuṃ, bhikkhaveti etthāpi avihiṃsāvitakkopi avihiṃsādhātu karuṇāpi. Yathāha – 于“诸比丘，无害界”此句中，无害思择是无害界，悲心亦是无害界。如所说： ‘‘Tattha [Pg.128] katamā avihiṃsādhātu? Avihiṃsāpaṭisaṃyutto takko…pe… ayaṃ vuccati avihiṃsādhātu. Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti, ayaṃ vuccati avihiṃsādhātū’’ti (vibha. 182). “于此，何为无害界？与无害相应的思……乃至……此谓无害界。于诸有情中，所有悲、悲悯、悲悯性、悲心解脱，此谓无害界。”（《分别论》182） Imaṃ avihiṃsādhātuṃ paṭicca vuttanayeneva avihiṃsāsaññā nāma uppajjati. Sesaṃ sabbattha vuttānusāreneva veditabbaṃ. Dutiyaṃ. 缘此无害界，依已说之理，名为“无害想”者生起。其余一切，皆应依已说之法类推而知。第二经释义竟。 3. Giñjakāvasathasuttavaṇṇanā 3. 砖屋经释义 97. Tatiye dhātuṃ, bhikkhaveti ito paṭṭhāya ajjhāsayaṃ dhātūti dīpeti. Uppajjati saññāti ajjhāsayaṃ paṭicca saññā uppajjati, diṭṭhi uppajjati, vitakko uppajjatīti. Idhāpi ‘‘kaccāno pañhaṃ pucchissatī’’ti tassa okāsadānatthaṃ ettāvatāva desanaṃ niṭṭhāpesi. Asammāsambuddhesūti chasu satthāresu. Sammāsambuddhāti mayamasma sammāsambuddhāti. Kiṃ paṭicca paññāyatīti kismiṃ sati hotīti? Satthārānaṃ uppannaṃ diṭṭhiṃ pucchati. Asammāsambuddhesu tesu sammāsambuddhā eteti evaṃ uppannaṃ titthiyasāvakānampi diṭṭhiṃ pucchatiyeva. 97. 第三经中，（世尊）从“诸比丘，界”开始，开示“意向即是界”。“想生起”，即是缘于意向而想生起，见生起，寻生起。于此，（世尊）亦因“迦旃延将要提问”，为予其机会，便仅说到此处而结束说法。“于非正等觉者”，是指于六师。所谓“正等觉者”，是指（他们自称）“我等是正等觉者”。“缘何而可知？”意即“于何者存在时，此见会生起？”此是问于诸师中生起的见，亦是问于外道弟子中生起的见，即认为“彼等非正等觉者是正等觉者”。 Idāni yasmā tesaṃ avijjādhātuṃ paṭicca sā diṭṭhi hoti, avijjādhātu ca nāma mahatī dhātu, tasmā mahatiṃ dhātuṃ paṭicca tassā uppattiṃ dīpento mahatī kho esātiādimāha. Hīnaṃ, kaccāna, dhātuṃ paṭiccāti hīnaṃ ajjhāsayaṃ paṭicca. Paṇidhīti cittaṭṭhapanaṃ. Sā panesā itthibhāvaṃ vā makkaṭāditiracchānabhāvaṃ vā patthentassa uppajjati. Hīno puggaloti yassete hīnā dhammā uppajjanti, sabbo so puggalopi hīno nāma. Hīnā vācāti yā tassa vācā, sāpi hīnā. Hīnaṃ ācikkhatīti so ācikkhantopi hīnameva ācikkhati, desentopi hīnameva desetīti sabbapadāni yojetabbāni. Upapattīti dve upapattiyo paṭilābho ca nibbatti ca. Nibbatti hīnakulādivasena veditabbā, paṭilābho cittuppādakkhaṇe hīnattikavasena. Kathaṃ? Tassa hi pañcasu nīcakulesu uppajjanato hīnā nibbatti, vessasuddakulesu uppajjanato majjhimā, khattiyabrāhmaṇakulesu uppajjanato paṇītā. Dvādasākusalacittuppādānaṃ pana paṭilābhato [Pg.129] hīno paṭilābho, tebhūmakadhammānaṃ paṭilābhato majjhimo, navalokuttaradhammānaṃ paṭilābhato paṇīto. Imasmiṃ pana ṭhāne nibbattiyeva adhippetāti. Tatiyaṃ. 现在，因为他们的那种见解是缘于无明界而生起，而无明界是一大界，因此，为开示其生起是缘于大界，世尊才说了“此乃大界”等语。迦旃延，“缘于下劣界”是指缘于下劣的意向。“愿求”即是心的确立。此愿求在希求成为女人或猴子等旁生者身上生起。“下劣的人”，即是那些生起这些下劣法的人，所有这样的人都名为“下劣”。“下劣的语言”，即是他的语言，那也是下劣的。“宣说下劣”，即是他宣说时也只宣说下劣法，教导时也只教导下劣法，所有词句都应如此结合理解。生起有两种：获得与出生。出生应依低贱家族等来理解，而获得则应依心生起刹那的下劣三法组来理解。如何理解？因为生于五种低贱家族，其出生是下劣的；生于吠舍或首陀罗家族，是中等的；生于刹帝利或婆罗门家族，是殊胜的。此外，获得十二不善心生起是下劣的获得；获得三地诸法是中等的获得；获得九种出世间法是殊胜的获得。然而，在此处，（世尊的）意趣仅是出生。第三经。 4. Hīnādhimuttikasuttavaṇṇanā 4. 低劣意乐经释义 98. Catutthe saṃsandantīti ekato honti. Samentīti samāgacchanti, nirantarā honti. Hīnādhimuttikāti hīnajjhāsayā. Kalyāṇādhimuttikāti kalyāṇajjhāsayā. Catutthaṃ. 98. 第四，“他们聚合”，意即他们聚集在一起。“他们相应”，意即他们会合，变得没有间隙。有低劣意乐者，即有低劣意向者。有良善意乐者，即有良善意向者。第四。 5. Caṅkamasuttavaṇṇanā 5. 经行经释义 99. Pañcame passatha noti passatha nu. Sabbe kho eteti sāriputtatthero bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.189) mahāpaññesu etadagge ṭhapito. Iti naṃ ‘‘khandhantaraṃ dhātvantaraṃ āyatanantaraṃ satipaṭṭhānabodhipakkhiyadhammantaraṃ tilakkhaṇāhataṃ gambhīraṃ pañhaṃ pucchissāmā’’ti mahāpaññāva parivārenti. Sopi tesaṃ pathaviṃ pattharento viya sinerupādato vālikaṃ uddharanto viya cakkavāḷapabbataṃ bhindanto viya sineruṃ ukkhipanto viya ākāsaṃ vitthārento viya candimasūriye uṭṭhāpento viya ca pucchitapucchitaṃ katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū mahāpaññā’’ti. 99. 第五，（经文中的）“passatha no”意即“passatha nu”（你们看见吗？）。至于“所有这些人”一句，是说舍利弗长老被世尊置于大智慧者之首，（世尊说：）“诸比丘，我声闻比丘中，大智慧第一者，即是舍利弗。”因此，（比丘们）心想：“我们要向他请教关于蕴、界、处、念处、菩提分法之分别，以及为三相所摄的甚深问题。”于是，唯有大智慧者们围绕着他。而他，也犹如铺开大地、从须弥山脚下取出沙粒、劈开轮围山、举起须弥山、扩展虚空、升起日月一般，对所问的每一个问题都加以解说。因此经中说：“诸比丘，所有这些比丘都是大智慧者。” Mahāmoggallānopi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti iddhimantesu etadagge ṭhapito. Iti naṃ ‘‘parikammaṃ ānisaṃsaṃ adhiṭṭhānaṃ vikubbanaṃ pucchissāmā’’ti iddhimantova parivārenti. Sopi tesaṃ vuttanayeneva pucchitapucchitaṃ katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū mahiddhikā’’ti. 大目犍连也被世尊置于神通第一者之首，（世尊说：）“诸比丘，我声闻比丘中，神通第一者，即是大目犍连。”因此，（比丘们）心想：“我们要向他请教关于（神通的）准备、利益、决意与变化之事。”于是，唯有神通者们围绕着他。他也以上述同样的方式，对所问的每一个问题都加以解说。因此经中说：“诸比丘，所有这些比丘都具大神通。” Mahākassapopi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti dhutavādesu etadagge ṭhapito. Iti naṃ ‘‘dhutaṅgaparihāraṃ ānisaṃsaṃ samodhānaṃ adhiṭṭhānaṃ bhedaṃ pucchissāmā’’ti dhutavādāva parivārenti. Sopi tesaṃ tatheva pucchitapucchitaṃ byākaroti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū dhutavādā’’ti. 大迦叶也被世尊置于说头陀者之首，（世尊说：）“诸比丘，我声闻比丘中，说头陀第一者，即是大迦叶。”因此，（比丘们）心想：“我们要向他请教关于头陀支的行持、利益、总摄、决意与差别等问题。”于是，唯有说头陀者们围绕着他。他也同样地对所问的每一个问题都加以解说。因此经中说：“诸比丘，所有这些比丘都是说头陀者。” Anuruddhattheropi [Pg.130] bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ anuruddho’’ti (a. ni. 1.192) dibbacakkhukesu etadagge ṭhapito. Iti naṃ ‘‘dibbacakkhussa parikammaṃ ānisaṃsaṃ upakkilesaṃ pucchissāmā’’ti dibbacakkhukāva parivārenti. Sopi tesaṃ tatheva pucchitapucchitaṃ katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū dibbacakkhukā’’ti. 阿那律长老亦被世尊于天眼者中立为第一，说：“诸比丘，我声闻比丘中，天眼第一者，即是阿那律。”是故，“我等将问天眼之准备、功德与杂染”，唯具天眼者围绕于他。他亦如是为彼等解说所问之种种问题。是故说：“诸比丘，此等比丘皆具天眼。” Puṇṇattheropi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto’’ti (a. ni. 1.196) dhammakathikesu etadagge ṭhapito. Iti naṃ ‘‘dhammakathāya saṅkhepavitthāragambhīruttānavicitrakathādīsu taṃ taṃ ākāraṃ pucchissāmā’’ti dhammakathikāva parivārenti. Sopi tesaṃ ‘‘āvuso, dhammakathikena nāma ādito parisaṃ vaṇṇetuṃ vaṭṭati, majjhe suññataṃ pakāsetuṃ, ante catusaccavasena kūṭaṃ gaṇhitu’’nti evaṃ taṃ taṃ dhammakathānayaṃ ācikkhati. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū dhammakathikā’’ti. 富楼那长老亦被世尊于说法者中立为第一，说：“诸比丘，我声闻比丘中，说法第一者，即是富楼那·满慈子。”是故，“我等将请教说法中简、广、深、显、杂等种种方式”，唯说法者围绕于他。他亦为彼等开示种种说法之法：“贤友，说法者，初当赞叹会众，中当开示空性，后当以四圣谛作结。”是故说：“诸比丘，此等比丘皆是说法者。” Upālittheropi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.228) vinayadharesu etadagge ṭhapito. Iti naṃ ‘‘garukalahukaṃ satekicchaatekicchaṃ āpattānāpattiṃ pucchissāmā’’ti vinayadharāva parivārenti. Sopi tesaṃ pucchitapucchitaṃ tatheva katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū vinayadharā’’ti. 优波离长老亦被世尊于持律者中立为第一，说：“诸比丘，我声闻比丘中，持律第一者，即是优波离。”是故，“我等将请教重罪与轻罪、可治与不可治、犯与不犯”，唯持律者围绕于他。他亦如是为彼等解说所问之种种问题。是故说：“诸比丘，此等比丘皆是持律者。” Ānandattheropi bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando’’ti (a. ni. 1.223) bahussutesu etadagge ṭhapito. Iti naṃ ‘‘dasavidhaṃ byañjanabuddhiṃ aṭṭhuppattiṃ anusandhiṃ pubbāparaṃ pucchissāmā’’ti bahussutāva parivārenti. Sopi tesaṃ ‘‘idaṃ evaṃ vattabbaṃ, idaṃ evaṃ gahetabba’’nti sabbaṃ katheti. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū bahussutā’’ti. 阿难长老亦被世尊置于多闻第一，（世尊说：）“诸比丘，我声闻比丘中，多闻第一者，即是阿难。”因此，唯有多闻者围绕着他，想道：“我们当请教十种文句智、事缘、前后连贯及次第。”他亦为彼等解说一切：“此当如是说，此当如是取。”是故说言：“诸比丘，此等比丘皆是多闻者。” Devadatto pana pāpiccho icchāpakato, tena naṃ ‘‘kulasaṅgaṇhanaparihāraṃ nānappakārakaṃ kohaññataṃ pucchissāmā’’ti pāpicchāva parivārenti. Sopi tesaṃ taṃ taṃ niyāmaṃ ācikkhati. Tena vuttaṃ ‘‘sabbe kho ete, bhikkhave, bhikkhū pāpicchā’’ti. 提婆达多则有恶欲，为欲望所制伏。因此，唯有恶欲者围绕着他，想道：“我们当请教种种笼络信众、欺瞒诈骗之法。”他亦为彼等说明其道。是故说言：“诸比丘，此等比丘皆有恶欲。” Kasmā [Pg.131] panete avidūre caṅkamiṃsūti. ‘‘Devadatto satthari paduṭṭhacitto anatthampi kātuṃ upakkameyyā’’ti ārakkhaggahaṇatthaṃ. Atha devadatto kasmā caṅkamīti? ‘‘Akārako ayaṃ, yadi kārako bhaveyya, na idha āgaccheyyā’’ti attano katadosapaṭicchādanatthaṃ. Kiṃ pana devadatto bhagavato anatthaṃ kātuṃ samattho, bhagavato vā ārakkhakiccaṃ atthīti? Natthi. Tena vuttaṃ ‘‘aṭṭhānametaṃ, ānanda, anavakāso, yaṃ tathāgato parūpakkamena parinibbāyeyyā’’ti (cūḷava. 341). Bhikkhū pana satthari gāravena āgatā. Teneva bhagavā evaṃ vatvā ‘‘vissajjehi, ānanda, bhikkhusaṅgha’’nti vissajjāpesi. Pañcamaṃ. 然则，彼等为何在不远处经行？是为守护，（因想：）“提婆达多于导师心怀恶念，或将企图加害。”那么，提婆达多又为何经行？是为掩饰己过，（令人以为：）“此人非作恶者，若为作恶者，则不来此处。”然则，提婆达多能加害世尊吗？或世尊需要守护吗？否。是故说言：“阿难，此事无有是处，无此可能，如来因他人之谋害而般涅槃。”然诸比丘实因于导师之敬爱而来。正因如此，世尊如是说后，便令其解散：“阿难，遣散比丘僧团。”第五竟。 6. Sagāthāsuttavaṇṇanā 6. 有偈经释义 100. Chaṭṭhe gūtho gūthena saṃsandati sametīti samuddantare janapadantare cakkavāḷantare ṭhitopi vaṇṇenapi gandhenapi rasenapi nānattaṃ anupagacchanto saṃsandati sameti, ekasadisova hoti nirantaro. Sesesupi eseva nayo. Ayaṃ pana aniṭṭhaupamā hīnajjhāsayānaṃ hīnaajjhāsayassa sarikkhabhāvadassanatthaṃ āhaṭā, khīrādivisiṭṭhopamā kalyāṇajjhāsayānaṃ ajjhāsayassa sarikkhabhāvadassanatthaṃ. 100. 第六经中，“粪与粪相混、相合”者，谓纵在异海、异国、异世界，其颜色、气味、味道亦不至于有异，而是相混、相合，变得完全相同、毫无差异。于其余尿、唾等亦是此理。又，引此不可喜之譬喻，是为向低劣意向者显示其意向的相似性；引牛奶等殊胜譬喻，是为向贤善意向者显示其意向的相似性。 Saṃsaggāti dassanasavanasaṃsaggādivatthukena taṇhāsnehena. Vanatho jātoti kilesavanaṃ jātaṃ. Asaṃsaggena chijjatīti ekato ṭhānanisajjādīni akarontassa asaṃsaggena adassanena chijjati. Sādhujīvīti parisuddhajīvitaṃ jīvamāno. Sahāvaseti sahavāsaṃ vaseyya. Chaṭṭhaṃ. “由交际”者，谓以见、闻等交际为事，由贪爱之黏着。“林已生”者，谓烦恼林已生。“由不交际而断”者，谓不共同行住坐卧等，由不交际、不染着而断。“善活者”，谓过着清净生活之人。“共住”者，谓应共同居住。第六经。 7. Assaddhasaṃsandanasuttavaṇṇanā 7. 无信相应经释义 101. Sattame assaddhā assaddhehītiādīsu buddhe vā dhamme vā saṅghe vā saddhāvirahitā nirojā nirasā puggalā samuddassa orimatīre ṭhitā pārimatīrepi ṭhitehi assaddhehi saddhiṃ tāya assaddhatāya ekasadisā nirantarā honti. Tathā ahirikā bhinnamariyādā alajjipuggalā ahirikehi, anottappino pāpakiriyāya abhāyamānā anottappīhi, appassutā sutavirahitā appassutehi, kusītā ālasiyapuggalā [Pg.132] kusītehi, muṭṭhassatino bhattanikkhittakākamaṃsanikkhittasiṅgālasadisā muṭṭhassatīhi, duppaññā khandhādiparicchedikāya paññāya abhāvena nippaññā tādiseheva duppaññehi, saddhāsampannā cetiyavandanādikiccapasutā saddhehi, hirimanā lajjipuggalā hirimanehi, ottappino pāpabhīrukā ottappīhi, bahussutā sutadharā āgamadharā tantipālakā vaṃsānurakkhakā bahussutehi, āraddhavīriyā paripuṇṇaparakkamā āraddhavīriyehi, upaṭṭhitassatī sabbakiccapariggāhikāya satiyā samannāgatā upaṭṭhitassatīhi, paññavanto mahāpaññehi vajirūpamañāṇehi paññavantehi saddhiṃ dūre ṭhitāpi tāya paññāsampattiyā saṃsandanti samenti. Sattamaṃ. 101. 第七经中，于“无信者与无信者”等句，是指于佛、法、僧伽无信，无有滋养、无有法味之人，犹如立于大海此岸者，与立于彼岸的无信者，因其无信而同类无别。同样地，无惭者（毁坏惭之界限的无耻之人）与无惭者；无愧者（于作恶不惧之人）与无愧者；寡闻者（无有听闻之人）与寡闻者；懈怠者（懒惰之人）与懈怠者；失念者（如弃食之乌鸦、弃肉之豺狼）与失念者；劣慧者（因无分别蕴等之智慧而无慧之人）与劣慧者，皆是同类无别。而具信者（勤于礼敬佛塔等事之人）与具信者；有惭者（知耻之人）与有惭者；有愧者（畏惧罪恶之人）与有愧者；多闻者（受持所闻、传承圣教、守护传统、护持圣者家系之人）与多闻者；精进者（具足勤勉之人）与精进者；具念者（具足能总摄一切要务之念者）与具念者；具慧者，与具大智慧、金刚智的具慧者，即使身处远处，亦因其智慧成就而相应和合。第七经竟。 8-12. Assaddhamūlakasuttādivaṇṇanā 8-12. 八至十二．无信为本经等释义 102-106. Aṭṭhamādīni teyeva assaddhādidhamme tikavasena katvā desitāni. Tattha aṭṭhame assaddhādimūlakā kaṇhapakkhasukkapakkhavasena pañca tikā vuttā, navame ahirikamūlakā cattāro. Dasame anottappamūlakā tayo, ekādasame appassutamūlakā dve, dvādasame kusītamūlako eko tiko vuttoti sabbepi pañcasu suttantesu pannarasa tikā honti. Pannarasa cete suttantātipi vadanti. Ayaṃ tikapeyyālo nāma. Aṭṭhamādīni. 102-106. 一〇二至一〇六．第八经等五部经，是世尊将无信等法，以三法组的方式而说示。其中，第八经中，以无信等为本，依黑分与白分，说示了五组三法；第九经中，以无惭为本，说示了四组；第十经中，以无愧为本，说示了三组；第十一经中，以寡闻为本，说示了二组；第十二经中，以懈怠为本，说示了一组三法。如是，于五部经中，总共有十五组三法。亦有诸师说此十五（三法组）为十五部经。此即名为“三法总集”。第八等经竟。 Dutiyo vaggo. 第二品 3. Kammapathavaggo 3. 业道品 1-2. Asamāhitasuttādivaṇṇanā 1-2. 一至二．不定经等释义 107-108. Ito paresu paṭhamaṃ assaddhādipañcakavasena vuttaṃ, tathā dutiyaṃ. Paṭhame pana asamāhitapadaṃ catutthaṃ, dutiye dussīlapadaṃ. Evaṃ vuccamāne bujjhanakapuggalānaṃ ajjhāsayena hi etāni vuttāni. Ettha asamāhitāti upacārappanāsamādhirahitā. Dussīlāti nissīlā. Paṭhamadutiyāni. 107-108. 在此品之后，世尊依无信等五法而说第一经，第二经亦然。于第一经中，“无定”为第四个词；于第二经中，“恶戒”为第四个词。世尊如此宣说此等诸经，实是随顺能觉悟之人(puggala)的意乐。于此，“无定”(asamāhita)即无近行定与安止定者；“恶戒”(dussīla)即无戒者。此是第一经与第二经。 3-5. Pañcasikkhāpadasuttādivaṇṇanā 3-5. 五学处经等释义 109-111. Tatiyaṃ [Pg.133] pañcakammapathavasena bujjhanakānaṃ ajjhāsayavasena vuttaṃ, catutthaṃ sattakammapathavasena, pañcamaṃ dasakammapathavasena. Tattha tatiye surāmerayamajjappamādaṭṭhāyinoti surāmerayasaṅkhātaṃ majjaṃ yāya pamādacetanāya pivanti, sā ‘‘surāmerayamajjappamādo’’ti vuccati, tasmiṃ tiṭṭhantīti surāmerayamajjappamādaṭṭhāyino. Ayaṃ tāvettha asādhāraṇapadassa attho. 109-111. 世尊随顺能觉悟之人(puggala)的意乐，依五业道而说第三经，依七业道而说第四经，依十业道而说第五经。于此，在第三经中，关于“耽于酒、迷醉、放逸者”(surāmerayamajjappamādaṭṭhāyino)：他们以放逸之思饮用名为“酒”(surā)与“迷醉酒”(meraya)的麻醉品，该（思）被称为“酒、迷醉、放逸”(surāmerayamajjappamāda)；他们安住于此，故称“耽于酒、迷醉、放逸者”。这即是此处不共之词的含义。 Pañcame pāṇaṃ atipātentīti pāṇātipātino, pāṇaghātikāti attho. Adinnaṃ ādiyantīti adinnādāyino, parassahārinoti attho. Vatthukāmesu kilesakāmena micchā carantīti kāmesumicchācārino. Musā vadantīti musāvādino, paresaṃ atthabhañjakaṃ tucchaṃ alikaṃ vācaṃ bhāsitāroti attho. Pisuṇā vācā etesanti pisuṇavācā. Mammacchedikā pharusā vācā etesanti pharusavācā. Samphaṃ niratthakaṃ vacanaṃ palapantīti samphappalāpino. Abhijjhāyantīti abhijjhāluno, parabhaṇḍe lubbhanasīlāti attho. Byāpannaṃ pūtibhūtaṃ cittametesanti byāpannacittā. Micchā pāpikā viññugarahitā etesaṃ diṭṭhīti micchādiṭṭhikā, kammapathapariyāpannāya ‘‘natthi dinna’’ntiādivatthukāya micchattapariyāpannāya aniyyānikadiṭṭhiyā samannāgatāti attho. Sammā sobhanā viññupasatthā etesaṃ diṭṭhīti sammādiṭṭhikā, kammapathapariyāpannāya ‘‘atthi dinna’’ntiādikāya kammassakatadiṭṭhiyā sammattapariyāpannāya maggadiṭṭhiyā ca samannāgatāti attho. Idaṃ tāvettha anuttānānaṃ padānaṃ padavaṇṇanāmattaṃ. 在第五（经）中，杀害生命，故为杀生者；义为杀害生命之人。拿取不予之物，故为不与取者；义为盗取他人之物者。于诸欲事，以烦恼欲行于邪，故为欲邪行者。说虚妄语，故为妄语者；义为说破坏他人利益、空洞不实之语者。彼等有离间语，故为离间语者。彼等有伤人要害、粗恶之语，故为粗恶语者。说无益无义之语，故为绮语者。贪求，故为贪婪者；义为性好贪著他人财物。彼等有已坏、已腐之心，故为有瞋恚心者。彼等有错误、邪恶、为智者所呵责之见，故为邪见者；义为具足与业道相关、以“无有布施”等为事、属于邪性范畴、不能导向出离的邪见。彼等有正确、美好、为智者所赞叹之见，故为正见者；义为具足与业道相关、以“有布施”等为基础的业果正见，以及属于正性范畴的道正见。以上仅为对此处不显明诸词的词语释义。 Yo pana tesaṃ pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇavācā pharusavācā samphappalāpo abhijjhā byāpādo micchādiṭṭhīti kaṇhapakkhe dasavidho attho hoti. Tattha pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. So guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya[Pg.134], payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo. 然而，就彼等而言，于黑分有十种义，即：杀生、不与取、欲邪行、妄语、离间语、粗恶语、绮语、贪欲、瞋恚、邪见。于此，断除生命为“杀生”，亦即所谓的“杀生命”、“害生命”。此中，所谓“生命”(pāṇa)，依世俗言说为有情，依胜义则为命根。若对有情作有情想，生起能断除其命根之加行的杀害思，此思经由身门或语门之一发动，即为杀生。此杀生，于无德行的畜生等有情中，对小生命则罪轻，对大身体则罪重。何以故？因加行重大故；即便加行相等，也因对象重大故。于有德行的人等中，对德行少者罪轻，对德行大者罪重。若身体与德行相等，则依烦恼与加行的柔和而罪轻，依其猛利而罪重，当如是了知。 Tassa pañca sambhārā honti – pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti. Cha payogā sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. Imasmiṃ panatthe vitthāriyamāne atippapañco hoti, tasmā taṃ na vitthārayāma, aññañca evarūpaṃ. Atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ (pārā. aṭṭha. 172) oloketvā gahetabbo. 此杀生有五种构成要素：有情、有情想、杀心、加行、彼因此而死。其加行有六种：亲手、教唆、投掷、设置、咒术、神通。若于此义广为分别，则过于繁琐，故我等不广说之，其他此类亦然。有欲知者，当查阅律藏义注《普端严》(Samantapāsādikā)而得知。 Adinnassa ādānaṃ adinnādānaṃ, parassaharaṇaṃ theyyaṃ corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo hoti. Tasmiṃ pana parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ, taṃ taṃ guṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ. 取未予者为不与取，此即是说，盗取他人之物、偷盗、窃取。于此，“未予”指他人所拥有的财物，其物主可随意处置而不会受罚或遭谴责。对于此他人拥有的财物，具“此为他人所有”之想，能发起盗取彼物之加行的偷盗思，即为不与取。于低劣的他人之物，其过失小；于殊胜的，则过失大。为何？因事之殊胜故。当事相等时，于具德增上者之所有物，过失大；缘于彼彼具德增上者，于彼彼德劣者之所有物，过失小。 Tassa pañca sambhārā honti – parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. Cha payogā sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ avahārānaṃ vasena pavattāti ayamettha saṅkhepo, vitthāro pana samantapāsādikāyaṃ (pārā. aṭṭha. 92) vutto. 此不与取有五种构成要素：他人之物、有他人所有想、偷盗心、加行、以及由此而拿取。有六种加行：亲手盗（sāhatthika）等。彼等又依情况，通过欺诈取、强取、暗取、谋划取、伪记取等这些拿取方式而发生。于此，此为简说，其详尽解说已由我于《普端严》（Samantapāsādikā, pārā. aṭṭha. 92）中述说。 Kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro. Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā [Pg.135] gottarakkhitā dhammarakkhitā sārakkhā saparidaṇḍāti māturakkhitādayo dasa, dhanakkītā chandavāsinī bhogavāsinī paṭavāsinī odapattakinī obhatacumbaṭā dāsī ca bhariyā ca kammakārī ca bhariyā ca dhajāhaṭā muhuttikāti etā dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā. Idaṃ agamanīyaṭṭhānaṃ nāma. So panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanappayogo, maggenamaggapaṭipattiadhivāsananti. Eko payogo sāhatthiko eva. 于邪淫（kāmesumicchācāra）中，“于欲”（kāmesu）指于淫行。“邪行”（micchācāra）指全然应受谴责的卑劣行为。就其特征而言，邪淫是怀着不如法之想，由身门发起、侵犯不应行处（agamanīyaṭṭhāna）的思。其中，对男子而言，不应行处是指二十种女子：受母亲守护的、受父亲守护的、受父母守护的、受兄弟守护的、受姐妹守护的、受亲属守护的、受同族守护的、受法守护的、有守护者的、会遭惩罚的，此为十种；以及用钱买来的、自愿共住的、为财物共住的、为衣物共住的、行水仪式结合的、由奴役解脱而为妻的、既是女奴又是妻子的、既是雇工又是妻子的、战争中俘虏来的、暂时的妻子，此为十种。又，对女子而言，于有守护者、会遭惩罚此二者，以及用钱买来等后十种，对此十二种女子，其夫主之外的男子，即为不应行处。此邪行，若于不应行处而对方无戒等功德，则罪过轻；若具足戒等功德，则罪过重。其成业事有四：不应行之事，于彼有行淫之心，发起行淫之加行，以及容受道与道之接触。其加行仅有一种，即亲自行使。 Musāti visaṃvādanapurekkhārassa atthabhañjanako vacīpayogo kāyappayogo vā, visaṃvādanādhippāyena panassa paravisaṃvādanakāyavacīpayogasamuṭṭhāpikā cetanā, musāvādo. Aparo nayo – musāti abhūtaṃ atacchaṃ vatthu. Vādoti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Api ca gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthītiādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana ‘‘diṭṭha’’ntiādinā nayena vadantānaṃ mahāsāvajjo. Tassa cattāro sambhārā honti – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. Eko payogo sāhatthikova. So kāyena vā kāyapaṭibaddhena vā vācāya vā paravisaṃvādakakiriyākaraṇe daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyāsamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati. 妄语（musā）是具欺骗意图、毁坏利益的语行为或身行为；又，妄语（musāvāda）是以欺骗为意乐，能发起欺骗他人之身、语行为的思。另一说：妄（musā）是不实、不真的事（vatthu），语（vāda）是将其作为真实、确实之事告知他人。从特征上说，妄语是欲将不实之事作为真实之事告知他人者，所生起的能成就如此告知的思。此妄语所毁坏的利益，若小，则过失轻；若大，则过失重。再者，对在家人而言，因不愿施与自己的所有物而说“没有”等，过失轻；作为证人，为毁坏他人利益而说妄语，则过失重。对出家人而言，即便只得到少许油或酥油，若出于戏笑意乐而夸大其词说：“我想今天村里的油多得像河一样流淌”，过失轻；但若未见而言“已见”等，则过失重。它有四个组成部分：不实之事，欺骗之心，相应的努力，以及对方理解其意。其加行仅有一种，即亲身力行。此（加行）应被理解为：通过身体、身体的附属物或言语，作出欺骗他人的行为。若通过此行为，对方理解了其意，则在此行为生起之思的刹那，即为妄语之业所系缚。 Pisuṇavācātiādīsu yāya vācāya, yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca suññabhāvaṃ karoti, sā pisuṇavācā[Pg.136]. Yāya pana attānampi parampi pharusaṃ karoti, yā vācā sayampi pharusā, neva kaṇṇasukhā na hadayaṅgamā, ayaṃ pharusavācā. Yena pana samphaṃ palapati niratthakaṃ, so samphappalāpo. Tesaṃ mūlabhūtā cetanāpi pisuṇavācādināmameva labhati. Sā eva ca idha adhippetāti. 于离间语(pisuṇavācā)等中：凡以言语对某人说时，能于听者心中造成对自己喜爱、对他人疏离，此即离间语。凡言语能令自他粗恶，其言语本身亦粗暴，既不悦耳，亦不入心，此即粗恶语(pharusavācā)。凡言说无益、无义之语，此即绮语(samphappalāpo)。作为此等（语业）之根本的思(cetanā)，亦得名为离间语等。于此，所指的正是此思。 Tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya, attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā. Sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā cattāro sambhārā – bhinditabbo paro, iti ime nānā bhavissanti, vinā bhavissantīti bhedapurekkhāratā, iti ahaṃ piyo bhavissāmi vissāsikoti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti. 其中，离间语(pisuṇavācā)是心怀染污者，为离间他人或为求自己被喜爱，而发起能引生身语加行之思。所离间之人，若德行少，则罪过轻；若德行大，则罪过重。其有四种构成要素：有可离间之人；有“他们将分裂、离散”的离间意图，或有“我将因此被喜爱、被信任”的欲求；为之而作的努力；以及对方理解其意。 Parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusacetanā pharusavācā. Tassā āvibhāvatthamidaṃ vatthu – eko kira dārako mātu vacanaṃ anādiyitvā araññaṃ gacchati. Mātā taṃ nivattetuṃ asakkontī, ‘‘caṇḍā taṃ mahiṃsī anubandhatū’’ti akkosi. Athassa tatheva araññe mahiṃsī uṭṭhāsi. Dārako, ‘‘yaṃ mama mātā mukhena kathesi, taṃ mā hotu, yaṃ cittena cintesi, taṃ hotū’’ti saccakiriyaṃ akāsi. Mahiṃsī tattheva baddhā viya aṭṭhāsi. Evaṃ mammacchedakopi payogo cittasaṇhatāya pharusavācā na hoti. Mātāpitaro hi kadāci puttake evaṃ vadanti – ‘‘corā vo khaṇḍākhaṇḍikaṃ karontū’’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti – ‘‘kiṃ ime ahirikā anottappino caranti, niddhamatha ne’’ti. Atha ca nesaṃ āgamādhigamasampattiṃ icchanti. Yathā ca cittasaṇhatāya pharusavācā na hoti, evaṃ vacanasaṇhatāya apharusavācāpi na hoti. Na hi mārāpetukāmassa ‘‘imaṃ sukhaṃ sayāpethā’’ti vacanaṃ apharusavācā hoti. Cittapharusatāya panesā pharusavācāva. Sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro, kupitacittaṃ, akkosanāti. 能引生刺痛他人要害之身语行为的纯粹粗暴思，即是粗恶语。为阐明此义，当知如下一事：据说有个男孩不听母亲的话，要去森林。母亲无法劝阻他，便咒骂道：“愿凶猛的母水牛追你！”于是，在森林里，一头母水牛真的就出现了。男孩行真实语道：“愿我母亲口中所说的不实现，心中所想的实现！”母水牛便像被绑住一样，当场站住不动了。如此，即使是刺伤要害的行为，若心柔和，也不成为粗恶语。诚然，父母有时会对子女这样说：“愿盗贼把你们碎尸万段！”但他们连一片莲叶落在子女身上都不愿。阿阇梨与戒师(upajjhāyā)有时也会对弟子们这样说：“为何这些人无惭无愧地行事？把他们赶出去！”然而，他们其实希望弟子们在教理和证悟上有所成就。正如心柔和则不成为粗恶语，同样，言语柔和也不意味着就不是粗恶语。要知道，对于想杀人者所说的“请让他安睡吧”，此语并非“非粗恶语”，因其心粗暴，这仍是粗恶语。此语所针对的对象，若德行少，则罪过轻；若德行大，则罪过重。它有三个构成要素：被辱骂者、忿怒心，以及辱骂。 Anatthaviññāpikā [Pg.137] kāyavacīpayogasamuṭṭhāpikā akusalacetanā samphappalāpo. So āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā – bhāratayuddha-sītāharaṇādi-niratthakakathā-purekkhāratā, tathārūpīkathākathanañcāti. 能引生告知无益之事的身语行为的不善思，即是绮语。此绮语，若习行少，则罪过轻；若习行多，则罪过重。它有两个构成要素：倾向于讲述婆罗多(bhārata)战争、悉多(Sītā)被掳等无益言谈，以及实际讲述此等言谈。 Abhijjhāyatīti abhijjhā. Parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. Sā ‘‘aho vatidaṃ mamassā’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā dve sambhārā parabhaṇḍaṃ attano pariṇāmanañca. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva na ‘‘aho vatidaṃ mamassā’’ti attano pariṇāmetīti. “觊觎(abhijjhāyati)”，是为贪欲(abhijjhā)。其义为：朝向他人财物而发生，且倾向于彼。其相为觊觎他人财物，心想：‘啊，愿此为我所有！’此如不与取，有轻罪、重罪之别。其构成要素有二：他人之财物，及将其转向自己。因为，对于以他人财物为事，纵使生起贪，但只要尚未将其转向自己而想：‘啊，愿此为我所有！’，便不构成业道之分。 Hitasukhaṃ byāpādayatīti, byāpādo. So paravināsāya manopadosalakkhaṇo. Pharusavācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā parasatto ca, tassa ca vināsacintā. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva na ‘‘aho vatāyaṃ ucchijjeyya vinasseyyā’’ti tassa vināsaṃ cinteti. “毁坏利益安乐(hitasukhaṃ byāpādayati)”，是为瞋恚(byāpādo)。其相为欲毁灭他人而心生不善。此如粗恶语，有轻罪、重罪之别。其构成要素有二：其他有情，及思惟其毁灭。因为，对于以其他有情为事，纵使生起忿怒，但只要尚未思惟其毁灭而想：‘啊，愿此人被断灭、被毁灭！’，便不构成业道之分。 Yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. Sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā samphappalāpo viya appasāvajjā mahāsāvajjā ca. Api ca aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassā dve sambhārā – vatthuno ca gahitākāraviparītatā yathā ca naṃ gaṇhāti, tathābhāvena tassā upaṭṭhānanti. “因不如实把握而错误地看”，是为邪见(micchādiṭṭhi)。其相为以‘无布施’等方式作颠倒见。此如绮语，有轻罪、重罪之别。再者，不定(邪见)(aniyatā)罪轻，定(邪见)(niyatā)罪重。其构成要素有二：事之所取相的颠倒性，以及其以非真实之相而显现。 Imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo. Tattha dhammatoti etesu hi paṭipāṭiyā satta cetanādhammāva honti, abhijjhādayo tisso cetanāsampayuttā. Koṭṭhāsatoti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti, no mūlāni, abhijjhābyāpādā kammapathā ceva mūlāni ca. Abhijjhā hi mūlaṃ patvā lobho akusalamūlaṃ hoti, byāpādo doso akusalamūlaṃ. 再者，对此十不善业道，当知有五种方式的抉择：即自法(dhammato)、自部分(koṭṭhāsato)、自所缘(ārammaṇato)、自受(vedanāto)、自根(mūlato)。其中，自法而言：此等之中，依次七者纯为思法，贪欲等三者则与思相应。自部分而言：依次七者及邪见，此八者仅为业道，非根；贪欲与瞋恚则既是业道，亦是根。诚然，贪欲至于根位时，即是名为“贪”(lobha)之不善根；瞋恚即是名为“瞋”(dosa)之不善根。 Ārammaṇatoti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo hoti, adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā, micchācāro phoṭṭhabbavasena [Pg.138] saṅkhārārammaṇova, sattārammaṇotipi eke. Musāvādo sattārammaṇo vā saṅkhārārammaṇo vā, tathā pisuṇavācā. Pharusavācā sattārammaṇāva. Samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā, tathā abhijjhā. Byāpādo sattārammaṇova. Micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇā. 依所缘：杀生以命根为所缘故，是行所缘。不与取或是有情所缘，或是行所缘。邪淫由所触故，仅是行所缘；有师言亦是有情所缘。妄语或是有情所缘，或是行所缘；离间语亦然。粗恶语仅是有情所缘。绮语由所见、所闻、所觉、所识故，或是有情所缘，或是行所缘；贪欲亦然。瞋恚仅是有情所缘。邪见由三地法故，是行所缘。 Vedanātoti pāṇātipāto dukkhavedano hoti. Kiñcāpi hi rājāno coraṃ disvā hasamānāpi ‘‘gacchatha naṃ ghātethā’’ti vadanti, sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hoti. Adinnādānaṃ tivedanaṃ, micchācāro sukhamajjhattavasena dvivedano, sanniṭṭhāpakacitte pana majjhattavedano na hoti. Musāvādo tivedano, tathā pisuṇavācā pharusavācā dukkhavedanā, samphappalāpo tivedano, abhijjhā sukhamajjhattavasena dvivedanā, tathā micchādiṭṭhi. Byāpādo dukkhavedano. 依受：杀生有苦受。诚然，国王们见到盗贼时，即便笑着说：“去，杀了他”，然其决断思亦唯与苦相应。不与取有三受。邪淫由乐、舍故，有二受；然于决断心中，舍受不生。妄语有三受；离间语亦然。粗恶语有苦受。绮语有三受。贪欲由乐、舍故，有二受；邪见亦然。瞋恚有苦受。 Mūlatoti pāṇātipāto dosamohavasena dvimūlako hoti, adinnādānaṃ dosamohavasena vā lobhamohavasena vā, micchācāro lobhamohavasena. Musāvādo dosamohavasena vā lobhamohavasena vā, tathā pisuṇavācā samphappalāpo ca. Pharusavācā dosamohavasena, abhijjhā mohavasena ekamūlā, tathā byāpādo. Micchādiṭṭhi lobhamohavasena dvimūlāti. 依根：杀生由瞋、痴故，是二根。不与取或由瞋、痴故，或由贪、痴故，是二根。邪淫由贪、痴故，是二根。妄语或由瞋、痴故，或由贪、痴故，是二根；离间语与绮语亦然。粗恶语由瞋、痴故，是二根。贪欲由痴故，是一根；瞋恚亦然。邪见由贪、痴故，是二根。 Pāṇātipātā paṭiviratātiādīsu pāṇātipātādayo vuttatthā eva. Yāya pana viratiyā ete paṭiviratā nāma honti, sā bhedato tividhā hoti sampattavirati samādānavirati samucchedaviratīti. Tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā ‘‘ayuttaṃ amhākaṃ evarūpaṃ kātu’’nti sampattaṃ vatthuṃ avītikkamantānaṃ uppajjamānā virati sampattaviratīti veditabbā sīhaḷadīpe cakkanaupāsakassa viya. Tassa kira daharakāleyeva mātu rogo uppajji. Vejjena ca ‘‘allasasakamaṃsaṃ laddhuṃ vaṭṭatī’’ti vuttaṃ. Tato cakkanassa bhātā ‘‘gaccha tāta khettaṃ āhiṇḍāhī’’ti cakkanaṃ pesesi. So tattha gato. Tasmiñca samaye eko saso taruṇasassaṃ khādituṃ āgato hoti. So taṃ disvā vegena dhāvanto valliyā baddho ‘‘kiri kirī’’ti saddamakāsi[Pg.139]. Cakkano tena saddena gantvā taṃ gahetvā cintesi ‘‘mātu bhesajjaṃ karomī’’ti. Puna cintesi – ‘‘na metaṃ patirūpaṃ, yvāhaṃ mātu jīvitakāraṇā paraṃ jīvitā voropeyya’’nti. Atha naṃ ‘‘gaccha araññe sasehi saddhiṃ tiṇodakaṃ paribhuñjā’’ti muñci. Bhātarā ca ‘‘kiṃ tāta saso laddho’’ti? Pucchito taṃ pavattiṃ ācikkhi. Tato naṃ bhātā paribhāsi. So mātu santikaṃ gantvā, ‘‘yatohaṃ jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā’’ti saccaṃ vatvā aṭṭhāsi, tāvadeva cassa mātā arogā ahosi. 于“离杀生”等句中，“杀生”等词义已如前述。而彼等赖以被称为“已离”之“离”，依类别有三种，即：随遇离、受持离、正断离。其中，未受持学处者，省察自己的种姓、年龄、多闻等后，思惟：“我等行此事为不当。”于现前之事不予违越而生起之离，当知为“随遇离”。犹如狮子岛(Sīhaḷadīpa)之恰卡那(Cakkana)优婆塞的故事。据说，当他年少时，其母生病。医师言：“须得新鲜兔肉。”于是恰卡那之兄派他道：“贤弟，去田里寻觅吧。”他去到那里。其时，有一兔前来啃食嫩禾，见他后疾速奔逃，为蔓藤所缠，发出“kiri kiri”之声。恰卡那闻声前去，捉住该兔，心想：“我为母亲制药。”复又思惟：“我为母命而夺他命，此事于我不当。”于是放走该兔，说道：“去吧，在林中与兔群共享水草。”其兄问道：“贤弟，可曾捕得兔子？”他被问后，便述说其事。其兄遂斥责他。他去到母亲跟前，立真实语道：“我自出生以来，不忆知曾故意断绝任何众生之命。”言毕，其母即病愈。 Samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttari ca attano jīvitaṃ pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati samādānaviratīti veditabbā, uttaravaḍḍhamānapabbatavāsīupāsakassa viya. So kira ambariyavihāravāsīpiṅgalabuddharakkhitattherassa santike sikkhāpadāni gahetvā khettaṃ kasati. Athassa goṇo naṭṭho, so taṃ gavesanto uttaravaḍḍhamānapabbataṃ āruhi, tatra naṃ mahāsappo aggahesi. So cintesi – ‘‘imāya tikhiṇāya vāsiyā sīsaṃ chindāmī’’ti. Puna cintesi – ‘‘na metaṃ patirūpaṃ, yvāhaṃ bhāvanīyassa garuno santike sikkhāpadaṃ gahetvā bhindeyya’’nti. Evaṃ yāvatatiyaṃ cintetvā – ‘‘jīvitaṃ pariccajāmi, na sikkhāpada’’nti aṃse ṭhapitaṃ tikhiṇadaṇḍavāsiṃ araññe chaḍḍesi. Tāvadeva mahāvāḷo naṃ muñcitvā agamāsīti. 再者，于受持学处时及此后，有已受持学处之人，宁舍己命亦不违犯其事，于彼等所生起之离，当知为受持离，犹如住在北增山（Uttaravaḍḍhamāna）的优婆塞。据说，他在住在芒果园寺（Ambariya Vihāra）的频伽罗佛护（Piṅgala Buddharakkhita）长老处受持学处后，到田里耕作。后来他的牛走失了，他为寻找牛而登上北增山，在那里被一条大蛇缠住。他心想：“我当用此利斧砍下它的头。”但他又想：“我既已在可敬的导师处受持学处，若将之毁坏，此于我实不相称。”他如此思量了三次后，心想：“我宁舍生命，不舍学处！”便将搁在肩上的利斧扔进了林中。就在那时，那条大蛇放开他，离去了。 Ariyamaggasampayuttā pana virati samucchedaviratīti veditabbā, yassā uppattito pabhuti pāṇaṃ ghātessāmīti ariyapuggalānaṃ cittampi na uppajjatīti. 再者，与圣道相应的离，当知为正断离。自其生起之时起，圣人们连“我当杀生”之心亦不生起。 Yathā ca akusalānaṃ, evaṃ imesampi kusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo. Tattha dhammatoti etesu hi paṭipāṭiyā satta cetanāpi vaṭṭanti viratiyopi, ante tayo cetanāsampayuttāva. 犹如于诸不善业道，亦当如是于此等善业道，以五种方式辨别，即：自法、自部分、自所缘、自受、自根。其中，自法者，于此等中，依次七者，亦适为思，亦适为离；末后三者，则唯与思相应。 Koṭṭhāsatoti paṭipāṭiyā satta kammapathā eva, na mūlāni, ante tayo kammapathā ceva mūlāni ca. Anabhijjhā hi mūlaṃ patvā alobho [Pg.140] kusalamūlaṃ hoti, abyāpādo adoso kusalamūlaṃ, sammādiṭṭhi amoho kusalamūlaṃ. 自部分而言，依次七者仅为业道，非为根；末后三者既为业道，亦为根。实则，无贪欲即是无贪善根，无瞋恚即是无瞋善根，正见即是无痴善根。 Ārammaṇatoti pāṇātipātādīnaṃ. Ārammaṇāneva etesaṃ ārammaṇāni. Vītikkamitabbavatthutoyeva hi virati nāma hoti. Yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti veditabbā. 就所缘而言，此等（离）的所缘，即是杀生等（恶业）的所缘。因为所谓“离”(virati)，正是离于应被违犯之事。当知，正如以涅槃(nibbāna)为所缘的圣道舍断诸烦恼，同样地，以命根等为所缘的此等业道舍断杀生等诸恶戒。 Vedanātoti sabbe sukhavedanā vā honti majjhattavedanā vā. Kusalaṃ patvā hi dukkhavedanā nāma natthi. 就受而言，所有善业道都与乐受或舍受相应。因为在善法中，实无所谓苦受。 Mūlatoti paṭipāṭiyā satta ñāṇasampayuttacittena viramantassa alobhaadosaamohavasena timūlā honti, ñāṇavippayuttacittena viramantassa dvimūlā. Anabhijjhā ñāṇasampayuttacittena viramantassa dvimūlā hoti, ñāṇavippayuttacittena ekamūlā. Alobho pana attanāva attano mūlaṃ na hoti. Abyāpādepi eseva nayo. Sammādiṭṭhi alobhaadosavasena dvimūlāvāti. Tatiyādīni. 就根而言，依次七种业道，对于以智相应心而行远离者，是三根的（以无贪、无瞋、无痴为根）；对于以智不相应心而行远离者，是二根的。不贪求(anabhijjhā)，当以智相应心生起时，是二根的；当以智不相应心生起时，是单根的。然而，无贪(alobha)本身不是自身的根。无瞋(abyāpāda)也是同理。正见(sammādiṭṭhi)以无贪与无瞋为根，是二根的。第三经等。 6. Aṭṭhaṅgikasuttavaṇṇanā 6. 八支经释义 112. Chaṭṭhaṃ aṭṭhamaggaṅgavasena bujjhanakānaṃ ajjhāsayavasena vuttaṃ. Chaṭṭhaṃ. 112. 第六经是依八道支，就诸能觉悟者的意乐而说。第六。 7. Dasaṅgasuttavaṇṇanā 7. 十支经释义 113. Sattamaṃ dasamicchattasammattavasena. Tattha micchāñāṇinoti micchāpaccavekkhaṇena samannāgatāti attho. Micchāvimuttinoti aniyyānikavimuttino kusalavimuttīti gahetvā ṭhitā. Sammāñāṇinoti sammāpaccavekkhaṇā. Sammāvimuttinoti niyyānikāya phalavimuttiyā samannāgatāti. Sattamaṃ. 113. 第七经是依十邪与十正而说。于此，“邪智者”是说具有邪省察者。“邪解脱者”是说执非出离解脱为善解脱而住者。“正智者”是说具有正省察者。“正解脱者”是说具有导向出离的果解脱者。第七。 Kammapathavaggo tatiyo. 业道品第三 4. Catutthavaggo 4. 第四品 1. Catudhātusuttavaṇṇanā 1. 四界经释义 114. Catutthavaggassa [Pg.141] paṭhame pathavīdhātūti patiṭṭhādhātu. Āpodhātūti ābandhanadhātu. Tejodhātūti paripācanadhātu. Vāyodhātūti vitthambhanadhātu. Ayamettha saṅkhepo, vitthārato pana vīsatikoṭṭhāsādivasena etā kathetabbā. Paṭhamaṃ. 114. 第四品第一经中，“地界”即安住界，“水界”即结合界，“火界”即成熟界，“风界”即支持界。此为简说，详说则当依二十分等而说。第一。 2. Pubbesambodhasuttavaṇṇanā 2. 觉悟前经释义 115. Dutiye ayaṃ pathavīdhātuyā assādoti ayaṃ pathavīdhātunissayo assādo. Svāyaṃ kāyaṃ abbhunnāmetvā udaraṃ pasāretvā, ‘‘idha me aṅgulaṃ pavesituṃ vāyamathā’’ti vā hatthaṃ pasāretvā, ‘‘imaṃ nāmetuṃ vāyamathā’’ti vā vadati, evaṃ pavattānaṃ vasena veditabbo. Aniccātiādīsu hutvā abhāvākārena aniccā, paṭipīḷanākārena dukkhā, sabhāvavigamākārena vipariṇāmadhammā. Ayaṃ pathavīdhātuyā ādīnavoti yena ākārena sā aniccā dukkhā vipariṇāmadhammā, ayamākāro pathavīdhātuyā ādīnavoti attho. Chandarāgavinayo chandarāgappahānanti nibbānaṃ āgamma pathavīdhātuyā chandarāgo vinīyati ceva pahīyati ca, tasmā nibbānamassā nissaraṇaṃ. 115. 第二经中，“此地界的乐味”，即是以地界为依的乐味。譬如有人挺起身体、鼓起腹部说：“来试着把手指伸进这里”；或伸出手说：“来试着把它弯曲”，当依此等行为来理解。于“无常”等词，以其曾有而复无的状态为无常，以逼迫的状态为苦，以自性消失的状态为变易法。“此地界的过患”，即是其无常、苦、变易法的状态，此状态即是地界的过患。“欲贪的调伏、欲贪的断除”，是指通过涅槃，对地界的欲贪被调伏与断除，因此涅槃是它的出离。 Ayaṃ āpodhātuyā assādoti ayaṃ āpodhātunissayo assādo. Svāyaṃ aññaṃ āpodhātuyā upaddutaṃ disvā, ‘‘kiṃ ayaṃ nipannakālato paṭṭhāya passāvaṭṭhānābhimukho nikkhamati ceva pavisati ca, appamattakampissa kammaṃ karontassa sedatintaṃ vatthaṃ pīḷetabbatākāraṃ pāpuṇāti, anumodanamattampi kathentassa tālavaṇṭaṃ gaṇhitabbaṃ hoti, mayaṃ pana sāyaṃ nipannā pātova uṭṭhahāma, māsapuṇṇaghaṭo viya no sarīraṃ, mahākammaṃ karontānaṃ sedamattampi no na uppajjati, asanisaddena viya dhammaṃ kathentānaṃ sarīre usumākāramattampi no natthī’’ti evaṃ pavattānaṃ vasena veditabbo. “此水界的乐味”，即是以水界为依的乐味。当他看见另一人被水界所困扰，便会如此说：“为何此人从躺下之时起，就要为小便之事而频繁出入？只做一点小事，衣服就汗湿到需要拧干；仅说几句随喜的话，就得拿着扇子。而我们，晚间躺下，清晨才起，身体犹如满水之罐，即使做重活也不流汗，即使如雷鸣般说法，身体也无丝毫热感。”当依此等言行来理解。 Ayaṃ [Pg.142] tejodhātuyā assādoti ayaṃ tejodhātunissayo assādo. Svāyaṃ sītagahaṇike disvā, ‘‘kiṃ ime kiñcideva yāgubhattakhajjamattaṃ ajjhoharitvā thaddhakucchino nisīditvā sabbarattiṃ aṅgārakaṭāhaṃ pariyesanti, phusitamattesupi sarīre patitesu aṅgārakaṭāhaṃ ottharitvā pārupitvāva nipajjanti? Mayaṃ pana atithaddhampi maṃsaṃ vā pūvaṃ vā khādāma, kucchipūraṃ bhattaṃ bhuñjāma, tāvadeva no sabbaṃ pheṇapiṇḍo viya vilīyati, sattāhavaddalikāya vattamānāya sarīre sītānudahanamattampi no natthī’’ti evaṃ pavattānaṃ vasena veditabbo. “此为火界之乐味”，即是缘于火界而有之乐味。当看见消化力弱的人时，心想：“为何这些人只吞下少许的粥、饭、硬食，就肚子僵硬地坐着，整夜寻找火盆？身上只落下几滴水，就要盖好衣物，依傍着火盆而睡？而我们，即使吃非常硬的肉或饼，吃满一肚子的饭，所有食物也即刻如泡沫团般消化；即使在持续七天的暴雨中，我们身上也丝毫没有寒冷之感。”此当通过有如此行事之人而得知。 Ayaṃ vāyodhātuyā assādoti ayaṃ vāyodhātunissayo assādo. Svāyaṃ aññe vātabhīruke disvā, ‘‘imesaṃ appamattakampi kammaṃ karontānaṃ anumodanamattampi kathentānaṃ sarīraṃ vāto vijjhati, gāvutamattampi addhānaṃ gatānaṃ hatthapādā sīdanti, piṭṭhi rujjati, kucchivātasīsavātakaṇṇavātādīhi niccupaddutā telaphāṇitādīni vātabhesajjāneva karontā atināmenti, amhākaṃ pana mahākammaṃ karontānampi tiyāmarattiṃ dhammaṃ kathentānampi ekadivaseneva dasa yojanāni gacchantānampi hatthapādasaṃsīdanamattaṃ vā piṭṭhirujjanamattaṃ vā na hotī’’ti, evaṃ pavattānaṃ vasena veditabbo. Evaṃ pavattā hi etā dhātuyo assādenti nāma. “此为风界之乐味”，即是缘于风界而有之乐味。当看见其他畏风的人时，心想：“这些人只做一点小事，或仅说几句随喜语，身体就被风所刺穿；只走一俱卢舍(gāvuta)的路，就手脚沉重，背部疼痛；常被腹风、头风、耳风等所困扰，只能靠制作油、糖蜜等治风病的药来度日。而我们，即使做重大的事，或整夜说法，或一日行十由旬(yojana)，也无手脚沉重或背部疼痛之事。”此当通过有如此行事之人而得知。诚然，如此行事者，才名为领受此等界之乐味。 Abbhaññāsinti abhivisiṭṭhena ñāṇena aññāsiṃ. Anuttaraṃ sammāsambodhinti uttaravirahitaṃ sabbaseṭṭhaṃ sammā sāmañca bodhiṃ, atha vā pasatthaṃ sundarañca bodhiṃ. Bodhīti rukkhopi maggopi sabbaññutaññāṇampi nibbānampi. ‘‘Bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca ‘‘antarā ca bodhiṃ antarā ca gaya’’nti (mahāva. 11; ma.ni. 1.285) ca āgataṭṭhānesu hi rukkho bodhīti vuccati. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) āgataṭṭhāne maggo. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) āgataṭṭhāne sabbaññutaññāṇaṃ. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne nibbānaṃ. Idha pana bhagavato arahattamaggo adhippeto. “我已证知”(Abbhaññāsiṃ)是说我以超胜之智而知。“无上正等觉”(Anuttaraṃ Sammāsambodhiṃ)是指无有其上、最为第一、自正觉悟，或指可赞、善妙的觉悟。“菩提”(Bodhi)可指树、道、一切知智以及涅槃。在“于菩提树下初成正觉”及“在菩提与伽耶(Gayā)之间”等处，“菩提”说的是树。在“菩提被称为四道中之智”之处，指的是道。在“具广慧者得菩提”之处，指的是一切知智。在“证得菩提、不死、无为”之处，指的是涅槃。但在此处，意指的是世尊的阿罗汉道。 Sāvakānaṃ [Pg.143] arahattamaggo anuttarā bodhi hoti, na hotīti? Na hoti. Kasmā? Asabbaguṇadāyakattā. Tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramīñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti. Buddhānaṃ pana sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hoti. 声闻的阿罗汉道是无上菩提吗？不是。为什么？因为它不给予一切功德。诚然，对他们中的一些人，阿罗汉道只给予阿罗汉果；对一些人，给予三明(tisso vijjā)；对一些人，给予六神通(cha abhiññā)；对一些人，给予四无碍解(catasso paṭisambhidā)；对一些人，则给予声闻波罗蜜智(sāvakapāramīñāṇaṃ)。对独觉佛(Paccekabuddha)，其阿罗汉道也只给予独觉菩提智。然而，诸佛的阿罗汉道则能给予一切功德的圆满，如同灌顶仪式赋予国王对全世界的主权。因此，对其他任何人而言，其道皆非无上菩提。 Abhisambuddhoti paccaññāsinti ‘‘abhisambuddho ahaṃ patto paṭivijjhitvā ṭhito’’ti evaṃ paṭijāniṃ. Ñāṇañca pana me dassanaṃ udapādīti adhigataguṇadassanasamatthaṃ paccavekkhaṇañāṇañca me udapādi. Akuppā me vimuttīti ‘‘ayaṃ mayhaṃ arahattaphalavimutti akuppā’’ti evaṃ ñāṇaṃ udapādi. Tattha dvīhākārehi akuppatā veditabbā kāraṇato ca ārammaṇato ca. Sā hi catūhi maggehi samucchinnakilesānaṃ puna anivattanatāya kāraṇatopi akuppā, akuppadhammaṃ nibbānaṃ ārammaṇaṃ katvā pavattatāya ārammaṇatopi akuppā. Antimāti pacchimā. Natthi dāni punabbhavoti idāni puna añño bhavo nāma natthīti. “‘我已正自觉’，我如此宣称”是说：我宣称“我已正觉、已达、已彻证而住”。“我的智见生起”是说我那能见到所证功德的省察智也已生起。“我的解脱不动”是说“我的此阿罗汉果解脱不动”这样的智生起。于此，当知不动有二种：由因不动与由所缘不动。因为通过四道已断尽的烦恼不再返回，故由因不动；又因为它以不动法涅槃为所缘而转起，故由所缘不动。“最后”即最终。“今无后有”是说如今再无后有。 Imasmiṃ sutte cattāri saccāni kathitāni. Kathaṃ? Catūsu hi dhātūsu assādo samudayasaccaṃ, ādīnavo dukkhasaccaṃ, nissaraṇaṃ nirodhasaccaṃ, nirodhappajānano maggo maggasaccaṃ. Vitthāravasenapi kathetuṃ vaṭṭatiyeva. Ettha hi yaṃ pathavīdhātuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ pathavīdhātuyā assādoti pahānapaṭivedho samudayasaccaṃ. Yā pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṃ pathavīdhātuyā, ādīnavoti pariññāpaṭivedho dukkhasaccaṃ. Yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṃ, idaṃ pathavīdhātuyā nissaraṇanti sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi, ayaṃ bhāvanāpaṭivedho maggasaccanti. Dutiyaṃ. 在此经中宣说了四圣谛。如何宣说？于四界中：乐味是集谛，过患是苦谛，出离是灭谛，了知灭之道是道谛。此亦可详说。于此，缘地界而生的乐与喜，此即地界的乐味，对此的断遍知即是集谛。地界是无常、苦、变易法，此即地界的过患，对此的遍知即是苦谛。于地界的欲贪之调伏与断除，此即地界的出离，对此的作证遍知即是灭谛。于此三处（乐味、过患、出离）的正见、正思惟、正语、正业、正命、正精进、正念、正定，此修习遍知即是道谛。第二。 3. Acariṃsuttavaṇṇanā 3. 行经释义 116. Tatiye acarinti ñāṇacārena acariṃ, anubhavanacārenāti attho. Yāvatāti yattako. Tatiyaṃ. 116. 第三，“我行”(acariṃ)：是说“我以智行而行”，其义为“以体验而行”。“乃至”(yāvatā)即“有多少”(yattako)。第三终。 4. Nocedaṃsuttavaṇṇanā 4. 若非此经释义 117. Catutthe [Pg.144] nissaṭātiādīni ādito vuttapaṭisedhena yojetvā ‘‘na nissaṭā, na visaṃyuttā, na vippamuttā, na vimariyādikatena cetasā vihariṃsū’’ti evaṃ veditabbāni. Dutiyanaye vimariyādikatenāti nimmariyādikatena. Tattha duvidhā mariyādā kilesamariyādā vaṭṭamariyādāti. Tattha ca yassa upaḍḍhā kilesā pahīnā, upaḍḍhā appahīnā, vaṭṭaṃ vā pana upaḍḍhaṃ pahīnaṃ, upaḍḍhaṃ appahīnaṃ, tassa cittaṃ pahīnakilese vā vaṭṭaṃ vā sandhāya vimariyādikataṃ, appahīnakilese vā vaṭṭaṃ vā sandhāya na vimariyādikataṃ. Idha pana ubhayassāpi pahīnattā ‘‘vimariyādikatena cetasā’’ti vuttaṃ, mariyādaṃ akatvā ṭhitena atikkantamariyādena cetasāti attho. Iti tīsupi imesu suttesu catusaccameva kathitaṃ. Catutthaṃ. 117. 第四，“出离”(nissaṭā)等词，应与开篇所说的否定式相结合来理解，即：“他们没有出离、没有不相应、没有解脱，不以有界限之心而住”。在第二种方法中，“以无界限”(vimariyādikatena)即“以无界限”(nimmariyādikatena)。在此，界限(mariyādā)有两种：烦恼的界限(kilesamariyādā)与轮回的界限(vaṭṭamariyādā)。其中，若某人已断一半烦恼、一半未断，或已断一半轮回、一半未断，其心就已断的烦恼或轮回而言是无界限的，就未断的烦恼或轮回而言则不是无界限的。但在此处，因为二者都已断尽，所以说“以无界限之心”(vimariyādikatena cetasā)，其义为：以不住于界限、已越过界限之心。如此，在这三部经中都宣说了四圣谛。第四终。 5. Ekantadukkhasuttavaṇṇanā 5. 纯一苦经释义 118. Pañcame ekantadukkhāti atikkamitvā ṭhitassa tattakāro viya ekanteneva dukkhā. Dukkhānupatitāti dukkhena anupatitā. Dukkhāvakkantāti dukkhena okkantā otiṇṇā. Sukhāti sukhavedanāya paccayabhūtā. Evaṃ sabbattha attho veditabbo. Imasmiṃ sutte dukkhalakkhaṇaṃ kathitaṃ. Pañcamaṃ. 118. 第五，“纯一苦”(ekantadukkhā)，是说（诸行）纯粹是苦，如同已越过火焰阶段而存在的炽热炭堆一般。“为苦所随逐”(dukkhānupatitā)，是说为苦所紧随。“为苦所侵入”(dukkhāvakkantā)，是说为苦所进入、所沉入。“乐”(sukhā)，是说作为乐受之缘。应如此了知每一处的含义。于此经中，宣说了苦相。第五终。 6-10. Abhinandasuttādivaṇṇanā 6-10. 六至十，欢喜经等释义 119-123. Chaṭṭhasattamesu vivaṭṭaṃ, avasāne tīsu catusaccamevāti. Chaṭṭhādīni. 119-123. 一一九至一二三，应知在第六和第七经中，宣说了脱离轮回(vivaṭṭaṃ)；在最后三经中，则唯是四圣谛。第六等经终。 Catuttho vaggo. 第四品 Dhātusaṃyuttavaṇṇanā niṭṭhitā. 《界相应》释义终 4. Anamataggasaṃyuttaṃ 4. 无始相应 1. Paṭhamavaggo 1. 第一品 1. Tiṇakaṭṭhasuttavaṇṇanā 1. 草木经释义 124. Anamataggasaṃyuttassa [Pg.145] paṭhame anamataggoti anu amataggo, vassasataṃ vassasahassaṃ ñāṇena anugantvāpi amataggo aviditaggo, nāssa sakkā ito vā etto vā aggaṃ jānituṃ, aparicchinnapubbāparakoṭikoti attho. Saṃsāroti khandhādīnaṃ avicchinnappavattā paṭipāṭi. Pubbā koṭi na paññāyatīti purimamariyādā na dissati. Yadaggena cassa purimā koṭi na paññāyati, pacchimāpi tadaggeneva na paññāyati, vemajjheyeva pana sattā saṃsaranti. Pariyādānaṃ gaccheyyāti idaṃ upamāya khuddakattā vuttaṃ. Bāhirasamayasmiñhi attho paritto hoti, upamā mahatī. ‘‘Hatthī viya ayaṃ goṇo, goṇo viya sūkaro, samuddo viya taḷāka’’nti hi vutte na tesaṃ tādisaṃ pamāṇaṃ hoti. Buddhasamaye pana upamā parittā, attho mahā. Pāḷiyañhi eko jambudīpo gahito, evarūpānaṃ pana jambudīpānaṃ satepi sahassepi satasahassepi tiṇādīni tena upakkamena pariyādānaṃ gaccheyyuṃ, na tveva purisassa mātu mātaroti. Dukkhaṃ paccanubhūtanti tumhehi dukkhaṃ anubhūtaṃ. Tibbanti tasseva vevacanaṃ. Byasananti ñātibyasanādianekavidhaṃ. Kaṭasīti susānaṃ, pathavīyeva vā. Sā hi punappunaṃ marantehi sarīranikkhepena vaḍḍhitā. Alamevāti yuttameva. Paṭhamaṃ. 124. 《无始相应》第一经中，“无始”(anamatagga)即追溯亦不可知的开端，纵以智慧追寻百千年，其始端仍不可知、不显现，无法从此或从彼了知其开端，其义为前后两端不可限定。“轮回”(saṃsāra)指五蕴等无间断生起的次第。“前际不见”(pubbā koṭi na paññāyati)即最初的界限不可见。由于其前际不可见，其后际也因此不可见，众生仅在其中间轮回。“可以被取尽”(pariyādānaṃ gaccheyya)，此说是就譬喻的微小而言。因为在外道教法中，义理少而譬喻大。如说“此牛如象，此猪如牛，此池如海”，它们的实际大小并非如此。但在佛陀教法中，譬喻小而义理大。在圣典中仅取一个瞻部洲(Jambudīpa)为例，即使有成百、上千、上十万个这样的瞻部洲，其中的草木等以此方式可以被取尽，但一个人的历代母亲却不会穷尽。“已体验过苦”(dukkhaṃ paccanubhūtaṃ)即你们已体验过苦。“剧烈”(tibba)是它的同义词。“横祸”(byasana)指亲族横祸等多种。“冢”(kaṭasī)即墓地，或就是大地，因为它被一再死亡者抛弃的身体所增益。“就足矣”(alameva)即“是适当的”。第一经结束。 2. Pathavīsuttavaṇṇanā 2. 大地经释义 125. Dutiye mahāpathavinti cakkavāḷapariyantaṃ mahāpathaviṃ. Nikkhipeyyāti taṃ pathaviṃ bhinditvā vuttappamāṇaṃ guḷikaṃ karitvā ekamantaṃ ṭhapeyya. Dutiyaṃ. 125. 第二经中，“大地”(mahāpathaviṃ)指以轮围山为界的大地。“他会放置”(nikkhipeyya)指：将那地打破，做成所说大小的丸子，然后放在一边。第二经结束。 3. Assusuttavaṇṇanā 3. 泪经释义 126. Tatiye [Pg.146] kandantānanti sasaddaṃ rudamānānaṃ. Passannanti sanditaṃ pavattaṃ. Catūsu mahāsamuddesūti sinerurasmīhi paricchinnesu catūsu mahāsamuddesu. Sinerussa hi pācīnapassaṃ rajatamayaṃ, dakkhiṇapassaṃ maṇimayaṃ, pacchimapassaṃ phalikamayaṃ, uttarapassaṃ suvaṇṇamayaṃ. Pubbadakkhiṇapassehi nikkhantā rajatamaṇirasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, dakkhiṇapacchimapassehi nikkhantā maṇiphalikarasmiyo, pacchimuttarapassehi nikkhantā phalikasuvaṇṇarasmiyo, uttarapācīnapassehi nikkhantā suvaṇṇarajatarasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti. Tāsaṃ rasmīnaṃ antaresu cattāro mahāsamuddā honti. Te sandhāya vuttaṃ ‘‘catūsu mahāsamuddesū’’ti. Ñātibyasanantiādīsu byasananti viasanaṃ, vināsoti attho. Ñātīnaṃ byasanaṃ ñātibyasanaṃ, bhogānaṃ byasanaṃ bhogabyasanaṃ. Rogo pana sayameva ārogyaṃ viyasati vināsetīti byasanaṃ, rogova byasanaṃ rogabyasanaṃ. Tatiyaṃ. 126. 第三则。“哭喊者”（kandantānaṃ）是指有声地哭泣者。“流出”（passannaṃ）是指流淌、持续流淌。“于四海中”（catūsu mahāsamuddesu）是指于为须弥山（Sineru）的光芒所界定的四座大海中。须弥山的东面是银质，南面是宝珠质，西面是水晶质，北面是黄金质。从东南面发出的银光和宝珠光，汇合后掠过大海洋面，触及轮围山（Cakkavāḷapabbata）而止；从西南面发出的宝珠光和水晶光，从西北面发出的水晶光和黄金光，从东北面发出的黄金光和银光，也汇合后掠过大海洋面，触及轮围山而止。在这些光芒之间，有四座大海。针对此，故说“于四海中”。在“亲族之灾”（ñātibyasana）等词中，“灾”（byasana）是毁坏、毁灭的意思。亲族之灾是“亲族之灾”，财富之灾是“财富之灾”。而疾病，因为它毁坏、毁灭健康，所以是“灾”，疾病本身就是“疾病之灾”（rogabyasana）。第三则终。 4. Khīrasuttavaṇṇanā 4. 乳经释义 127. Catutthe mātuthaññanti ekanāmikāya manussamātu khīraṃ. Imesañhi sattānaṃ gaṇḍuppādakipillikādīsu vā macchakacchapādīsu vā pakkhijātesu vā nibbattakāle mātukhīrameva natthi, ajapasumahiṃsādīsu nibbattakāle khīraṃ atthi, tathā manussesu. Tattha ajādikāle ca manussesu cāpi ‘‘devī sumanā tissā’’ti evaṃ nānānāmikānaṃ kucchiyaṃ nibbattakāle aggahetvā tissāti ekanāmikāya eva mātu kucchiyaṃ nibbattakāle pītaṃ thaññaṃ catūsu mahāsamuddesu udakato bahutaranti veditabbaṃ. Catutthaṃ. 127. 第四则。“母乳”（mātuthaññaṃ）是指（在轮回中）同一名字的人类母亲的乳汁。要知道，对于这些众生，如蚯蚓（gaṇḍuppāda）、蚂蚁（kipillika）等，或鸟类，在出生时都没有母乳；而山羊、牛、水牛等以及人类，在出生时则有乳汁。在此，不计在身为山羊等或身为人类时，于名为“提婆”（Devī）、“须摩那”（Sumanā）、“帝沙”（Tissā）等各种不同名字的母亲腹中出生时（所饮的乳汁），仅仅是在名为“帝沙”这同一个名字的母亲腹中出生时所饮的母乳，就应当知道，比四座大海中的水还多。第四则终。 5. Pabbatasuttavaṇṇanā 5. 山经释义 128. Pañcame sakkā pana, bhanteti so kira bhikkhu cintesi – ‘‘satthā anamataggassa saṃsārassa dīghatamattā ‘na sukaraṃ na sukara’nti kathetiyeva[Pg.147], kathaṃ nacchindati, sakkā nu kho upamaṃ kārāpetu’’nti. Tasmā evamāha. Kāsikenāti tayo kappāsaṃsū ekato gahetvā kantitasuttamayena atisukhumavatthena. Tena pana parimaṭṭhe kittakaṃ khīyeyyāti. Sāsapamattaṃ. Pañcamaṃ. 128. 第五，那位比丘说：“尊者，但是……”据说他心想：“导师只因这无始轮回极其漫长，就一直说‘不容易，不容易’。为何不断绝呢？是否能请导师举一个譬喻呢？”因此他这样说。“用迦尸(Kāsika)布”是指用三根棉纤维合捻成线所织成的极其细滑的布。若用它来擦拭，会磨损多少呢？芥子那么大。第五则竟。 6. Sāsapasuttavaṇṇanā 6. 芥子经释义 129. Chaṭṭhe āyasaṃ nagaranti āyasena pākārena parikkhittaṃ nagaraṃ, na pana anto āyasehi ekabhūmikādipāsādehi ākiṇṇanti daṭṭhabbaṃ. Chaṭṭhaṃ. 129. 第六，“铁城”是指用铁墙围绕的城市，但不应理解为城内布满铁制的单层等殿堂。第六则竟。 7. Sāvakasuttavaṇṇanā 7. 弟子经释义 130. Sattame anussareyyunti ekena kappasatasahasse anussarite aparo tassa ṭhitaṭṭhānato aññaṃ satasahassaṃ, aññopi aññanti evaṃ cattāropi cattārisatasahassāni anussareyyuṃ. Sattamaṃ. 130. 第七，“他们能忆念”是指：一人忆念十万劫，另一人从其停止之处起再忆念十万劫，另外的人也同样，如此四人总共能忆念四十万劫。第七则竟。 8-9. Gaṅgāsuttādivaṇṇanā 8-9. 恒河经等释义 131-132. Aṭṭhame yā etasmiṃ antare vālikāti yā etasmiṃ āyāmato pañcayojanasatike antare vālikā. Navame vattabbaṃ natthi. Aṭṭhamanavamāni. 131-132. 第八，“此间的沙”是指在这五百由旬长的范围内的沙。第九，无须解说。第八、九则竟。 10. Puggalasuttavaṇṇanā 10. 人经释义 133. Dasame aṭṭhikaṅkalotiādīni tīṇipi rāsivevacanāneva. Imesaṃ pana sattānaṃ saaṭṭhikālato anaṭṭhikālova bahutaro. Gaṇḍuppādakādipāṇabhūtānañhi etesaṃ aṭṭhimeva natthi, macchakacchapādibhūtānaṃ pana aṭṭhimeva bahutaraṃ, tasmā anaṭṭhikālañca bahuaṭṭhikālañca aggahetvā samaṭṭhikālova gahetabbo. Uttaro gijjhakūṭassāti gijjhakūṭassa uttarapasse ṭhito. Magadhānaṃ giribbajeti magadharaṭṭhassa giribbaje, giriparikkhepe ṭhitoti attho. Sesaṃ sabbattha uttānamevāti. Dasamaṃ. 133. 第十，“骨骸”等三个词只是“堆积”的同义词。然而，对这些众生而言，无骨的时期远比有骨的时期为多。因为如蚯蚓等生物根本没有骨头，而如鱼、龟等生物则骨头甚多，因此不应计入无骨或多骨的时期，而应只计入骨量适中的时期。“鹫峰山之北”是指位于鹫峰山(Gijjhakūṭa)的北侧。“摩揭陀(Magadha)人的山城”是指在摩揭陀国的山城(Giribbaja)，意思是位于群山环绕之中。其余各处皆显而易见。第十则竟。 Paṭhamo vaggo. 第一品竟。 2. Dutiyavaggo 2. 第二品 1. Duggatasuttavaṇṇanā 1. 穷困经释义 134. Dutiyavaggassa [Pg.148] paṭhame duggatanti daliddaṃ kapaṇaṃ. Durūpetanti dussaṇṭhānehi hatthapādehi upetaṃ. Paṭhamaṃ. 134. 第二品第一经：“苦命者”，即是贫穷、可怜者。“形貌丑陋者”，即是具有形貌不佳的手足者。第一经（释义）竟。 2. Sukhitasuttavaṇṇanā 2. 幸福经释义 135. Dutiye sukhitanti sukhasamappitaṃ mahaddhanaṃ mahābhogaṃ. Susajjitanti alaṅkatapaṭiyattaṃ hatthikkhandhagataṃ mahāparivāraṃ. Dutiyaṃ. 135. 第二经：“幸福者”，即是具足快乐、财富巨大、受用丰饶者。“善装严者”，即是装饰妥当、骑乘象背、拥有大批随从者。第二经（释义）竟。 3. Tiṃsamattasuttavaṇṇanā 3. 三十经释义 136. Tatiye pāveyyakāti pāveyyadesavāsino. Sabbe āraññikātiādīsu dhutaṅgasamādānavasena tesaṃ āraññikādibhāvo veditabbo. Sabbe sasaṃyojanāti sabbe sabandhanā, keci sotāpannā, keci sakadāgāmino, keci anāgāmino. Tesu hi puthujjano vā khīṇāsavo vā natthi. Gunnantiādīsu setakāḷādivaṇṇesu ekekavaṇṇakālova gahetabbo. Pāripanthakāti paripanthe tiṭṭhanakā panthaghātacorā. Pāradārikāti paradāracārittaṃ āpajjanakā. Tatiyaṃ. 136. 第三经：“帕维亚人”（pāveyyakā）是指帕维亚（Pāveyya）地方的居民。在“所有林居者”等句中，当知他们是林居者等，是由于受持头陀支（dhutaṅga）的缘故。“所有有结者”是指所有有束缚者，有些是入流者（sotāpanna），有些是一来者（sakadāgāmin），有些是不还者（anāgāmin）。在他们当中，没有凡夫（puthujjana）或漏尽者（khīṇāsava）。在“牛”等句中，应取白色、黑色等颜色中的每一种颜色。“拦路者”（pāripanthakā）是指守在路上抢劫的盗贼。“通奸者”（pāradārikā）是指从事通奸行为者。第三经（释义）竟。 4-9. Mātusuttādivaṇṇanā 4-9.母亲经等释义 137-142. Catutthādīsu liṅganiyamena ceva cakkavāḷaniyamena ca attho veditabbo. Purisānañhi mātugāmakālo, mātugāmānañca purisakāloti evamettha liṅganiyamo. Imamhā cakkavāḷā sattā paracakkavāḷaṃ, paracakkavāḷā ca imaṃ cakkavāḷaṃ saṃsaranti. Tesu imasmiṃ cakkavāḷe mātugāmakāle mātubhūtaññeva dassento yo namātābhūtapubboti āha. Yo napitābhūtapubbotiādīsupi eseva nayo. Catutthādīni. 137-142. 在第四等经中，当通过性别定则与轮围世界定则来了知其义。诚然，对男性而言，有身为女性之时；对女性而言，亦有身为男性之时，因此于此并无性别定则。有情从此轮围世界（cakkavāḷa）轮回至他方轮围世界，又从他方轮围世界轮回至此轮围世界，因此亦无轮围世界定则。在这两项定则中，（世尊）是为了开示（有情）在此轮围世界中，当身为女性时，就曾是母亲这一事实，才说“未曾为母者……”。“未曾为父者……”等句，其理亦然。第四至九经（释义）竟。 10. Vepullapabbatasuttavaṇṇanā 10. 毗婆罗山经释义 143. Dasame [Pg.149] bhūtapubbanti atītakāle ekaṃ apadānaṃ āharitvā dasseti. Samaññā udapādīti paññatti ahosi. Catūhena ārohantīti idaṃ thāmamajjhime sandhāya vuttaṃ. Agganti uttamaṃ. Bhaddayuganti sundarayugalaṃ. Tīhena ārohantīti ettāvatā kira dvinnaṃ buddhānaṃ antare yojanaṃ pathavī ussannā, so pabbato tiyojanubbedho jāto. 143. 第十经：“往昔”（bhūtapubba），是说引用过去的一则事迹来开示。“名称生起”（samaññā udapādi），即是有了安立。“以四（由旬）攀登”（catūhena ārohanti），是针对中等体力者而说。“顶”（agga），即是至上。“贤善双”（bhaddayuga），即是美好的一对。“以三（由旬）攀登”（tīhena ārohanti），是说，据说在两位佛陀之间，大地隆起了一由旬（yojana），那座山因此增长到三由旬的高度。 Appaṃ vā bhiyyoti vassasatato uttariṃ appaṃ dasa vā vīsaṃ vā vassāni. Puna vassasatameva jīvanako nāma natthi, uttamakoṭiyā pana saṭṭhi vā asīti vā vassāni jīvanti. Vassasataṃ pana appatvā pañcavassadasavassādikāle mīyamānāva bahukā. Ettha ca kakusandho bhagavā cattālīsavassasahassāyukakāle, koṇāgamano tiṃsavassasahassāyukakāle nibbattoti idaṃ anupubbena parihīnasadisaṃ kataṃ, na pana evaṃ parihīnaṃ, vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. Kathaṃ? Kakusandho tāva bhagavā imasmiṃyeva kappe cattālīsavassasahassāyukakāle nibbatto āyuppamāṇaṃ pañca koṭṭhāse katvā cattāro ṭhatvā pañcame vijjamāneyeva parinibbuto. Taṃ āyu parihāyamānaṃ dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā tato parihāyamānaṃ tiṃsavassasahassāyukakāle ṭhitaṃ, tadā koṇāgamano nibbatto. Tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā parihāyitvā vīsavassasahassakāle ṭhitaṃ, tadā kassapo bhagavā nibbatto. Tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā parihāyitvā vassasatakālaṃ pattaṃ, atha amhākaṃ sammāsambuddho nibbatto. Evaṃ anupubbena parihāyitvā vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. Tattha ca yaṃ āyuparimāṇesu mandesu buddhā nibbattanti, tesampi tadeva āyuparimāṇaṃ hotīti. Dasamaṃ. “或少或多”是说，比一百年多一点，多十年或二十年。再者，活到一百岁的人是没有的，但在最好的情况下，他们能活六十或八十岁。然而，许多人未到一百岁，在五岁、十岁等年龄时就死了。此处，拘留孙(Kakusandha)世尊在人寿四万岁时出现，拘那含牟尼(Koṇāgamana)在人寿三万岁时出现，这看起来像是依次递减，但并非如此递减，当知是增长复增长后才递减的。如何呢？拘留孙世尊就在此劫人寿四万岁时出现，他将寿命分为五份，度过了四份，在第五份尚存时般涅槃了。那寿命递减至十岁时，又复增长至阿僧祇，之后再递减至三万岁时，拘那含牟尼出现了。当他也同样般涅槃后，那寿命递减至十岁时，又复增长至阿僧祇，之后再递减至两万岁时，迦叶(Kassapa)世尊出现了。当他也同样般涅槃后，那寿命递减至十岁时，又复增长至阿僧祇，之后再递减至一百岁时，我们的正自觉者出现了。当知是如此依次递减，然后增长，再增长，复递减。并且，当诸佛在人寿短暂之时出现，他们的寿命也就是那个长度。第十经释义终。 Dutiyo vaggo. 第二品终。 Anamataggasaṃyuttavaṇṇanā niṭṭhitā. 无始相应释义终。 5. Kassapasaṃyuttaṃ 5. 迦叶相应 1. Santuṭṭhasuttavaṇṇanā 1. 知足经释义 144. Kassapasaṃyuttassa [Pg.150] paṭhame santuṭṭhāyanti santuṭṭho ayaṃ. Itarītarenāti na thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena kenaci, atha kho yathāladdhādīnaṃ itarītarena yena kenaci santuṭṭhoti attho. Cīvarasmiñhi tayo santosā yathālābhasantoso yathābalasantoso yathāsāruppasantosoti. Piṇḍapātādīsupi eseva nayo. 144. 于《迦叶相应》第一经中，“知足”者，谓此迦叶知足。“以任何事物”者，非指任何粗、细、劣、胜、坚、旧之物，而是指对随其所得的或劣或胜的任何事物皆感满足之意。于衣，有三种知足：随得而足、随力而足、随宜而足。于食物等亦然。 Tesaṃ ayaṃ pabhedasaṃvaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti. Ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā cīvarāni labhitvā – ‘‘idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ, idaṃ appalābhīnaṃ hotū’’ti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā pana nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti. Ayamassa cīvare yathāsāruppasantoso. 兹为彼等之差别释义：于此，有比丘获得衣，或好或坏，彼仅以此维生，不希求其他，纵得亦不受。此乃彼于衣之随得而足。复次，若彼天生体弱，或为病老所侵，穿着厚重之衣则感疲惫，彼便与同类比丘交换，用轻便之衣维生，亦复知足。此乃彼于衣之随力而足。又有另一比丘，能得精美资具，彼获得丝绸衣等贵重之衣，或众多衣物，心念：“此适合久出家之长老，此适合多闻者，此适合病者，此当予少得者。”如是布施后，自取彼等之旧衣，或从垃圾堆等处捡拾碎布，制成僧伽梨(saṅghāṭi)穿着，亦复知足。此乃彼于衣之随宜而足。 Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa piṇḍapāte yathālābha santoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhutvā samaṇadhammaṃ karontopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so taṃ cīvaraṃ viya cirapabbajita-bahussuta-appalābhagilānānaṃ datvā[Pg.151], tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathāsāruppasantoso. 再者，于此，有比丘获得钵食，或粗或精，他仅以此维生，不希求其他，即使获得也不接受。此乃其于钵食之随得而足。又，若有比丘获得于己不合体质或不宜病体的钵食，食用后会感不适，他便将此钵食给予合适的比丘，从其手中取得适宜的食物食用，虽修行沙门法，亦是知足。此乃其于钵食之随力而足。复有另一比丘获得许多精美钵食，他如分配衣物一般，将其布施给长腊、多闻、少得、病患的比丘，然后食用他们所剩的，或另行托钵，食用混合的食物，亦是知足。此乃其于钵食之随宜而足。 Idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ na paṭighaṃ uppādeti, antamaso tiṇasanthārakenāpi yathāladdheneva tussati. Ayamassa senāsane yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti. Ayamassa senāsane yathābalasantoso. Aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitabahussutaappalābhagilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti. Ayamassa senāsane yathāsāruppasantoso. Yopi ‘‘uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa paṭibujjhato pāpavitakkā pātubhavantī’’ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasanto santuṭṭhova hoti. Ayampi senāsane yathāsāruppasantoso. 于此，有比丘获得住处，或合意或不合意，他都不因此生起喜悦或瞋恚，乃至仅得一草席，也随其所得而满足。这是他在住处上的随得而足。若有比丘获得的住处不合体质或不宜病体，居住其中会不适，他便将其让给合适的比丘，而居住于那位比丘所属的适宜住处，也同样感到满足。这是他在住处上的随力而足。另一位有大福德的比丘，获得洞窟、殿堂、楼阁等许多精美住处，他将这些住处，如同衣物等资具一般，布施给久出家者、多闻者、少得者、病者，自己随便住在何处，也同样感到满足。这是他在住处上的随宜而足。又有比丘反思：“所谓上等住处，是放逸之因，坐在那里，昏沉睡眠便会降临；被睡意征服而醒来时，会生起恶寻思。”因此，即使得到这样的住处也不接受，他拒绝之后，住在露天、树下等处，也同样感到满足。这也是在住处上的随宜而足。 Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa gilānapaccaye yathālābhasantoso. Yo pana telenatthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā vā aññadeva vā pariyesitvā bhesajjaṃ karontopi santuṭṭhova hoti. Ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvaraṃ viya cirapabbajita-bahussuta-appalābhagilānānaṃ datvā tesaṃ ābhatena yena kenaci yāpentopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ ‘‘gaṇha, bhante, yadicchasī’’ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha ‘‘muttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova [Pg.152] hoti. Ayamassa gilānapaccaye yathāsāruppasantoso. Iti ime tayo santose sandhāya ‘‘santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena cīvarenā’’ti vuttaṃ. 再者，于此，有比丘获得药品，或粗劣或精良，他对自己所得感到满足，不希求其他，纵使得到也不接受。此为他在病缘资具上的随得而足。又，若有需要油者却得到糖蜜，他便将糖蜜给与合适的比丘，从其手中换取油，或另寻他油来配药，也同样感到满足。此为他在病缘资具上的随力而足。另有具大福德者，获得油、蜜、糖蜜等许多精良药品，他将这些药品像衣物一般，施予久出家者、多闻者、少得者与病者，然后用他们所带来的任何东西维生，也同样感到满足。又，若有人将尿渍诃子（muttaharītaka）置于一器，将四甜物（catumadhura）置于另一器，对他说：“尊者，请随意取用。”倘若他的病用其中任何一种都能痊愈，但他想：“尿渍诃子为佛陀等所赞叹。”于是拒绝四甜物，而用尿渍诃子为药，他会感到极为满足。此为他在病缘资具上的随宜而足。因此，针对这三种知足，（世尊）说道：“诸比丘，迦叶对任何种类的衣都感到满足。” Vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti. Eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti. Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. Eko santuṭṭho ca hoti, santosassa ca vaṇṇaṃ katheti. Ayaṃ tādisoti dassetuṃ itarītaracīvarasantuṭṭhiyā ca vaṇṇavādīti vuttaṃ. Anesananti dūteyyapahiṇagamanānuyogappabhedaṃ nānappakāraṃ anesanaṃ. Aladdhāti alabhitvā. Yathā ca ekacco ‘‘kathaṃ nu kho cīvaraṃ labhissāmī’’ti puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritassati, ayaṃ evaṃ aladdhā ca cīvaraṃ na paritassati. Laddhā cāti dhammena samena labhitvā. Agadhitoti vigatalobhagedho. Amucchitoti adhimattataṇhāya mucchaṃ anāpanno. Anajjhāpannoti taṇhāya anotthaṭo apariyonaddho. Ādīnavadassāvīti anesanāpattiyañca gadhitaparibhoge ca ādīnavaṃ passamāno. Nissaraṇapaññoti, ‘‘yāvadeva sītassa paṭighātāyā’’ti vuttanissaraṇameva jānanto paribhuñjatīti attho. Itarītarena piṇḍapātenātiādīsupi yathāladdhādīnaṃ yena kenaci piṇḍapātena, yena kenaci senāsanena, yena kenaci gilānapaccayabhesajjaparikkhārenāti evamattho daṭṭhabbo. 所谓称赞者：有一比丘，自己知足，但不称赞知足。有一比丘，自己不知足，却称赞知足。有一比丘，自己既不知足，也不称赞知足。有一比丘，自己知足，也称赞知足。为显示此人即是此类，故说“亦称赞于任何衣服的知足”。所谓“不寻求”，是指从事作为信使、受人差遣、为之奔走等各种不正当的谋求。‘未得’即没有得到。譬如某比丘想：‘我如何才能得到衣呢？’便与有福德的比丘们在一起，行欺诈之事而颤抖、战栗；而此人即使未得衣也不战栗。‘已得’即如法、平等地得到。‘不贪婪’即已离贪欲。‘不昏昧’即不陷入过度贪爱的昏昧中。‘不执取’即不被贪爱所淹没、所缠缚。‘见过患’即见到不如法谋求中的罪过，以及贪婪享用中的过患。‘具出离慧’，其义为：了知‘仅仅是为了防护寒冷’等所说的出离而受用。对于‘任何的食物’等，也应作如是解：即以任何所得的食物、任何的卧坐具，以及任何的病缘医药资具。 Kassapena vā hi vo, bhikkhave, ovadissāmīti ettha yathā mahākassapatthero catūsu paccayesu tīhi santosehi santuṭṭho, tumhepi tathārūpā bhavathāti ovadanto kassapena ovadati nāma. Yo vā panassa kassapasadisoti etthāpi yo vā panaññopi kassapasadiso mahākassapatthero viya catūsu paccayesu tīhi santosehi santuṭṭho bhaveyya, tumhepi tathārūpā bhavathāti ovadanto kassapasadisena ovadati nāma. Tathattāya paṭipajjitabbanti ‘‘sammāsambuddhassa imāya imasmiṃ santuṭṭhisutte vuttasallekhācārapaṭipattiyā kathanaṃ nāma bhāro, amhākampi [Pg.153] imaṃ paṭipattiṃ paripūraṃ katvā pūraṇaṃ bhāroyeva, āgato kho pana bhāro gahetabbo’’ti cintetvā yathā mayā kathitaṃ, tathattāya tathābhāvāya tumhehipi paṭipajjitabbanti. Paṭhamaṃ. 在此，“诸比丘，我将以迦叶来教诫你们”，是说：“正如大迦叶长老对四资具以三种知足而满足，你们也应成为那样。”如此教诫，即名为以迦叶来教诫。在此，“或有与迦叶相似者”，是说：“或者任何其他与迦叶相似者，像大迦叶长老一样，对四资具以三种知足而满足，你们也应成为那样。”如此教诫，即名为以与迦叶相似者来教诫。“应为成就彼而修习”是说：应思惟：“对正等觉者而言，于此《知足经》中所说的削减行仪之修习，讲述它是一种重担；对我们来说，圆满此修习也是一种重担。然而，已到来的重担，就应荷担。”如是思惟后，你们也应如我所说，为成就彼、为成为彼而修习。第一经竟。 2. Anottappīsuttavaṇṇanā 2. 无愧经释义 145. Dutiye anātāpīti yaṃ vīriyaṃ kilese ātapati, tena rahito. Anottappīti nibbhayo kilesuppattito kusalānuppattito ca bhayarahito. Sambodhāyāti sambujjhanatthāya. Nibbānāyāti nibbānasacchikiriyāya. Anuttarassa yogakkhemassāti arahattassa tañhi anuttarañceva catūhi ca yogehi khemaṃ. 145. 于第二经中，“无精勤者”(anātāpī)，是说缺少那能烧尽诸烦恼的精进。“无愧者”(anottappī)，是说对于烦恼的生起与善法的不生起都无所畏惧。“为完全觉悟”(sambodhāya)，是为觉悟义。“为涅槃”(nibbānāya)，是为亲证涅槃义。“为无上离轭安稳”(anuttarassa yogakkhemassa)，是为阿罗汉果，因为它既是无上，又从四轭中得安稳。 Anuppannātiādīsu ye pubbe appaṭiladdhapubbaṃ cīvarādiṃ vā paccayaṃ upaṭṭhākasaddhivihārika-antevāsīnaṃ vā aññatarato manuññavatthuṃ paṭilabhitvā taṃ subhaṃ sukhanti ayoniso gaṇhantassa aññataraṃ vā pana ananubhūtapubbaṃ ārammaṇaṃ yathā tathā vā ayoniso āvajjentassa lobhādayo pāpakā akusalā dhammā uppajjanti, te anuppannāti veditabbā. Aññathā hi anamatagge saṃsāre anuppannā nāma pāpakā dhammā natthi. Anubhūtapubbepi ca vatthumhi ārammaṇe vā yassa pakatibuddhiyā vā uddesaparipucchāya vā pariyattinavakammayonisomanasikārānaṃ vā aññataravasena pubbe anuppajjitvā pacchā tādisena paccayena sahasā uppajjanti, imepi ‘‘anuppannā uppajjamānā anatthāya saṃvatteyyu’’nti veditabbā. Tesuyeva pana vatthārammaṇesu punappunaṃ uppajjamānā nappahīyanti nāma, te ‘‘uppannā appahīyamānā anatthāya saṃvatteyyu’’nti veditabbā. Ayamettha saṅkhepo, vitthārato pana uppannānuppannabhedo ca pahānappahānavidhānañca sabbaṃ visuddhimagge ñāṇadassanavisuddhiniddese kathitaṃ. 于“未生”(anuppanna)等词中：若有人先前从未获得过衣等资具，或从侍者、同住者、弟子处获得某种可意之物后，不如理地执取其为“美好”、“快乐”；或对某个未曾体验过的所缘，随意地不如理转向，而生起贪等恶不善法，这些当知为“未生”。否则，在无始的轮回中，实无名为“未生”的恶法。再者，即使对于曾体验过的事物或所缘，若对某人而言，或因其本有的智慧，或因诵习与请教，或因教理、新业、如理作意等其中任一原因，（恶法）先前未曾生起，之后却因那样的缘而突然生起，这些也当知为“未生的若生起，则导致无益”。又，于那些事物与所缘中，（恶法）一再地生起而未被断除，则当知为“已生的若未断，则导致无益”。于此，此为纲要。至于其详尽的已生、未生之别，以及断除与否之规定，皆已于《清净道论》(Visuddhimagga)之〈智见清净的解释〉(Ñāṇadassanavisuddhiniddesa)中述及。 Anuppannā me kusalā dhammāti appaṭiladdhāpi sīlasamādhimaggaphalasaṅkhātā anavajjadhammā. Uppannāti teyeva paṭiladdhā. Nirujjhamānā anatthāya saṃvatteyyunti te sīlādidhammā parihānivasena puna anuppattiyā nirujjhamānā anatthāya saṃvatteyyunti veditabbā. Ettha ca lokiyā parihāyanti, lokuttarānaṃ parihāni natthīti. ‘‘Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā’’ti imassa [Pg.154] pana sammappadhānassa vasenāyaṃ desanā katā. Dutiyamaggo vā sīghaṃ anuppajjamāno, paṭhamamaggo nirujjhamāno anatthāya saṃvatteyyāti evampettha attho daṭṭhabbo. Iti imasmiṃ sutte ime cattāro sammappadhānā pubbabhāgavipassanāvasena kathitāti. Dutiyaṃ. “我未生的善法”，即尚未获得的，名为戒、定、道、果的无过失法。“已生”，即已获得的彼等法。“若息灭则导致无益”，当知为：彼戒等法，因退失而不再生起，此息灭导致无益。于此，世间法会退失，出世间法无有退失。而此教示是依“为已生善法之住立”此正勤而作。或者，于此当知其义为：第二道未能速疾生起，已息灭的第一道则会导致无益。如是，于此经中，此四正勤是依前分观（pubbabhāgavipassanā）而说。第二经终。 3. Candūpamasuttavaṇṇanā 3. 月喻经释义 146. Tatiye candūpamāti candasadisā hutvā. Kiṃ parimaṇḍalatāya? No, apica kho yathā cando gaganatalaṃ pakkhandamāno na kenaci saddhiṃ santhavaṃ vā sinehaṃ vā ālayaṃ vā nikantiṃ vā patthanaṃ vā pariyuṭṭhānaṃ vā karoti, na ca na hoti mahājanassa piyo manāpo, tumhepi evaṃ kenaci saddhiṃ santhavādīnaṃ akaraṇena bahujanassa piyā manāpā candūpamā hutvā khattiyakulādīni cattāri kulāni upasaṅkamathāti attho. Apica yathā cando andhakāraṃ vidhamati, ālokaṃ pharati, evaṃ kilesandhakāravidhamanena ñāṇālokapharaṇena cāpi candūpamā hutvāti evamādīhipi nayehi ettha attho daṭṭhabbo. 146. 于第三经中，“如月”是指成为如月亮一般。是因其圆满吗？非也。实则，犹如月亮行于天际时，不与任何人建立亲密、喜爱、执著、欲求、期盼或缠缚，然实为大众所喜爱、悦纳；你们也应如此，不与任何人建立亲密等关系，从而为众人所喜爱、悦纳，如月亮般地亲近刹帝利等四种姓之家，此即其义。再者，犹如月亮驱散黑暗、遍布光明，你们也应以驱散诸烦恼的黑暗、遍布智慧的光明而成为如月亮一般。于此，亦当依此等理趣了知其义。 Apakasseva kāyaṃ apakassa cittanti teneva santhavādīnaṃ akaraṇena kāyañca cittañca apakassitvā, apanetvāti attho. Yo hi bhikkhu araññepi na vasati, kāmavitakkādayopi vitakketi, ayaṃ neva kāyaṃ apakassati, na cittaṃ. Yo hi araññepi kho viharati, kāmavitakkādayo pana vitakketi, ayaṃ kāyameva apakassati, na cittaṃ. Yo gāmante vasati, kāmavitakkādayopi kho na ca vitakketi, ayaṃ cittameva apakassati, na kāyaṃ. Yo pana araññe ceva vasati, kāmavitakkādayo ca na vitakketi, ayaṃ ubhayampi apakassati. Evarūpā hutvā kulāni upasaṅkamathāti dīpento ‘‘apakasseva kāyaṃ apakassa citta’’nti āha. “当远离身，当远离心”，其义为：正是通过不作亲近交往等事，而使身与心远离、移开。诚然，若有比丘不住于林野，还思惟欲寻等，此比丘则身未远离，心也未远离。若有比丘住于林野，但思惟欲寻等，此比丘则唯身远离，心未远离。若有比丘住于村边，但不思惟欲寻等，此比丘则唯心远离，身未远离。而若有比丘既住于林野，又不思惟欲寻等，此比丘则两者皆远离。为阐明“你们当成为这样的人去亲近诸家”，（世尊）才说：“当远离身，当远离心”。 Niccanavakāti niccaṃ navakāva, āgantukasadisā eva hutvāti attho. Āgantuko hi paṭipāṭiyā sampattagehaṃ pavisitvā sace naṃ gharasāmikā disvā, ‘‘amhākaṃ puttabhātaro vippavāsaṃ gatā evaṃ vicariṃsū’’ti anukampamānā nisīdāpetvā bhojenti, bhuttamattoyeva ‘‘tumhākaṃ bhājanaṃ [Pg.155] gaṇhathā’’ti uṭṭhāya pakkamati, na tehi saddhiṃ santhavaṃ vā karoti, na kiccakaraṇīyāni vā saṃvidahati, evaṃ tumhepi paṭipāṭiyā sampattagharaṃ pavisitvā yaṃ iriyāpathesu pasannā manussā denti, taṃ gahetvā chinnasanthavā, tesaṃ kiccakaraṇīye abyāvaṭā hutvā nikkhamathāti dīpeti. “常新”是指恒为新人，其义为：犹如访客。诚然，访客次第进入一户人家，若家主们见到他，心生悲悯想道：“我们离家在外的子弟也是这样过活的”，于是请他坐下，供养食物。他一吃完，便说：“请收回你们的器皿”，然后起身离去。他不与他们结交，也不为他们处理事务。此乃阐明：你们亦应如此，次第进入所到的人家，接受那些因威仪而心生净信的人们所布施之物，然后断绝交往，不参与其事务而离去。 Imassa pana niccanavakabhāvassa āvibhāvatthaṃ dvebhātikavatthu kathetabbaṃ – vasāḷanagaragāmato kira dve bhātikā nikkhamitvā pabbajitā, te cūḷanāgatthero ca mahānāgatthero cāti paññāyiṃsu. Te cittalapabbate tiṃsa vassāni vasitvā arahattaṃ pattā ‘‘mātaraṃ passissāmā’’ti āgantvā vasāḷanagaravihāre vasitvā punadivase mātugāmaṃ piṇḍāya pavisiṃsu. Mātāpi tesaṃ uḷuṅkena yāguṃ nīharitvā ekassa patte ākiri. Tassā taṃ olokayamānāya puttasineho uppajji. Atha naṃ āha – ‘‘tvaṃ, tāta, mayhaṃ putto mahānāgo’’ti. Thero ‘‘pacchimaṃ theraṃ puccha upāsike’’ti vatvā pakkāmi. Pacchimatherassapi yāguṃ datvā, ‘‘tāta, tvaṃ mayhaṃ putto cūḷanāgo’’ti pucchi? Thero ‘‘kiṃ, upāsike, purimaṃ theraṃ na pucchasī’’ti? Vatvā pakkāmi. Evaṃ mātarāpi saddhiṃ chinnasanthavo bhikkhu niccanavako nāma hoti. 为阐明此“常为客”之状态，当说二兄弟的故事。据说有两位兄弟从瓦萨拉城邑(Vasāḷanagara)出家，他们被称为小龙长老与大龙长老。他们在吉达拉山住了三十年，证得阿罗汉果后，心想：“我们去见母亲”，于是来到瓦萨拉城(Vasāḷanagara)的寺院住下。次日，他们为托钵进入母亲的村子。他们的母亲也用勺子取出粥，倒入其中一位的钵里。当她看着他时，生起了对儿子的爱。于是她对他说：“孩子，你是我儿大龙。”长老说：“优婆夷，去问后面的长老。”说完便离开了。她也给后面的长老粥，并问道：“孩子，你是我儿小龙吗？”长老说：“优婆夷，为何不问前面的长老呢？”说完便离开了。如是，即使与母亲也断绝情谊的比丘，是名“常为客”。 Appagabbhāti na pagabbhā, aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitāti attho. Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ nāma saṅghagaṇapuggala-bhojanasālā-jantāgharanahānatittha-bhikkhācāramagga-antaragharappavesanesu kāyena appatirūpakaraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe pallatthikāya vā nisīdati pāde pādaṃ ādhāyitvā vāti evamādi (mahāni. 165). Tathā gaṇamajjhe. Gaṇamajjheti catuparisasannipāte vā suttantikagaṇādisannipāte vā. Tathā vuḍḍhatare puggale. Bhojanasālāya pana vuḍḍhānaṃ āsanaṃ na deti, navānaṃ āsanaṃ paṭibāhati. Tathā jantāghare. Vuḍḍhe cettha anāpucchā aggijalanādīni karoti. Nhānatitthe ca yadidaṃ ‘‘daharo vuḍḍhoti pamāṇaṃ akatvā āgatapaṭipāṭiyā nhāyitabba’’nti vuttaṃ, tampi anādiyanto pacchā āgantvā udakaṃ otaritvā vuḍḍhe ca nave ca bādhati. Bhikkhācāramagge pana aggāsanaaggodakaaggapiṇḍānaṃ [Pg.156] atthāya purato gacchati bāhāya bāhaṃ paharanto. Antaragharappavesane vuḍḍhehi paṭhamataraṃ pavisati, daharehi saddhiṃ kāyakīḷanakaṃ karotīti evamādi. “不轻浮”(appagabbha)即不鲁莽，其义是远离八处的身轻浮、四处的语轻浮及多处的意轻浮。所谓八处的身轻浮，是指在僧团中、团体中、对个人、在食堂、蒸气浴室、沐浴处、托钵途中以及进入俗家时，身体做出不当行为。譬如：有人在僧团中盘腿而坐，或将一脚搭在另一脚上等等。在团体中也是如此。所谓团体中，是指在四众集会或经师团体等集会中。对更年长的个人也是如此。在食堂里，则不给上座让座，阻止新学比丘就座。在蒸气浴室也是如此。在此处，他不请示上座就点火等。在沐浴处，他也不顾“不分年少或年长，应按抵达的次序沐浴”之规定，后到却先下水，妨碍了上座和新学比丘。在托钵的路上，为了得到上等的座位、上等的水、上等的食物而走在前面，手臂相互碰撞。进入俗家时，他比上座先进门，与年少者身体嬉戏等等。 Catuṭṭhānaṃ vacīpāgabbhiyaṃ nāma saṅghagaṇapuggalaantaragharesu appatirūpavācānicchāraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe anāpucchā dhammaṃ bhāsati. Tathā pubbe vuttappakārassa gaṇassa majjhe puggalassa ca santike, tattheva manussehi pañhaṃ puṭṭho vuḍḍhataraṃ anāpucchā vissajjeti. Antaraghare pana ‘‘itthannāme kiṃ atthi? Kiṃ yāgu, udāhu khādanīyaṃ bhojanīyaṃ? Kiṃ me dassasi? Kiṃ ajja khādissāma? Kiṃ bhuñjissāma? Kiṃ pivissāmā’’tiādīni bhāsati. 所谓四处的语轻浮，是指在僧团中、团体中、对个人、在俗家中发出不当的言语。譬如：有人在僧团中未经请示就说法。同样地，在前面所说的那类团体中及对个人，当在那里被人们问及问题时，他未经请示更年长的比丘就作回答。而在俗家中，他则说：“某某人家里有什么？是粥，还是嚼食、啖食？你会给我什么？我们今天吃什么嚼食？吃什么啖食？喝什么？”等等。 Anekaṭṭhānaṃ manopāgabbhiyaṃ nāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasāva kāmavitakkādīnaṃ vitakkanaṃ. Apica dussīlasseva sato ‘‘sīlavāti maṃ jano jānātū’’ti evaṃ pavattā pāpicchatāpi manopāgabbhiyaṃ. Iti sabbesampi imesaṃ pāgabbhiyānaṃ abhāvena appagabbhā hutvā upasaṅkamathāti vadati. 所谓体现在多方面的心的放肆，是指在各种情况中，即使身、语没有违犯，也仅在心中思惟欲寻等。再者，一个无戒者生起“愿人们知我为持戒者”这样的恶欲，也是心的放肆。因此，（世尊）说：“你们应因无有所有这些放肆而成为不放肆者，前往亲近。” Jarudapānanti jiṇṇakūpaṃ. Pabbatavisamanti pabbate visamaṃ papātaṭṭhānaṃ. Nadīvidugganti nadiyā viduggaṃ chinnataṭaṭṭhānaṃ. Apakasseva kāyanti tādisāni ṭhānāni yo khiḍḍādipasuto kāyaṃ anapakassa ekatobhāriyaṃ akatvāva vāyupatthambhakaṃ aggāhāpetvā cittampi anapakassa ‘‘ettha patito hatthapādabhañjanādīni pāpuṇātī’’ti anādīnavadassāvitāya anubbejetvā sampiyāyamāno oloketi, so patitvā hatthapādabhañjanādianatthaṃ pāpuṇāti. Yo pana udakatthiko vā aññena vā kenaci kiccena oloketukāmo kāyaṃ apakassa ekato bhāriyaṃ katvā vāyupatthambhakaṃ gāhāpetvā, cittampi apakassa ādīnavadassanena saṃvejetvā oloketi, so na patati, yathāruciṃ oloketvā sukhī yenakāmaṃ pakkamati. 旧水井(Jarudapāna)，是指破败的水井。山之险(Pabbatavisama)，是指山上的险峻悬崖。河之难(Nadīvidugga)，是指河岸崩塌的险要之处。关于“远离其身”(Apakasseva kāyaṃ)：对于这类地方，若有人沉迷于嬉戏等，不收回身体，不使身体重心偏向一边，不绷紧身体，也不收回心，不因见到“若坠于此，会遭受断手断足等”的过患而感到惊惧地观看，他就会坠落而遭受断手断足等不幸。然而，若有人因需要水或因其他事务而想观看，他收回身体，使身体重心偏向一边，绷紧身体，也收回心，因见到过患而感到警醒，然后观看，他就不会坠落，能随心所欲地观看后，安乐地去往想去的地方。 Evameva [Pg.157] khoti ettha idaṃ opammasaṃsandanaṃ – jarudapānādayo viya hi cattāri kulāni, olokanapuriso viya bhikkhu. Yathā anapakaṭṭhakāyacitto tāni olokento puriso tattha patati, evaṃ arakkhitehi kāyādīhi kulāni upasaṅkamanto bhikkhu kulesu bajjhati, tato nānappakāraṃ sīlapādabhañjanādianatthaṃ pāpuṇāti. Yathā pana apakaṭṭhakāyacitto puriso tattha na patati, evaṃ rakkhiteneva kāyena rakkhitehi cittehi rakkhitāya vācāya suppaṭṭhitāya satiyā apakaṭṭhakāyacitto hutvā kulāni upasaṅkamanto bhikkhu kulesu na bajjhati. Athassa yathā tattha apatitassa purisassa, na pādā bhañjanti, evaṃ sīlapādo na bhijjati. Yathā hatthā na bhañjanti, evaṃ saddhāhattho na bhijjati. Yathā kucchi na bhijjati, evaṃ samādhikucchi na bhijjati. Yathā sīsaṃ na bhijjati, evaṃ ñāṇasīsaṃ na bhijjati, yathā ca taṃ khāṇukaṇṭakādayo na vijjhanti, evamimaṃ rāgakaṇṭakādayo na vijjhanti. Yathā so nirupaddavo yathāruci oloketvā sukhī yenakāmaṃ pakkamati, evaṃ bhikkhu kulāni nissāya cīvarādayo paccaye paṭisevanto kammaṭṭhānaṃ vaḍḍhetvā saṅkhāre sammasanto arahattaṃ patvā lokuttarasukhena sukhito yenakāmaṃ agatapubbaṃ nibbānadisaṃ gacchati. 同样地，此处是譬喻的连接——四家犹如废井等，比丘犹如观者。如同不收摄身心之人观看时会堕入其中，比丘若不守护身等而亲近诸家，亦会被诸家所束缚，从而遭受戒足毁坏等种种损害。又如同收摄身心之人不会堕入其中，比丘若以守护的身、守护的心、守护的语、善安住的念，收摄身心后亲近诸家，则不为诸家所束缚。于是，如同那未堕入之人，其足不折，比丘的戒足亦不毁坏；如同其手不折，信手亦不毁坏；如同其腹不破，定腹亦不毁坏；如同其头不破，慧头亦不毁坏。如同他不受木桩、荆棘等所刺，这位比丘亦不受贪欲的荆棘等所刺。如同那人无有危难，随意观看后，安乐地随其所欲离去；比丘亦如是，依靠诸家受用衣等资具，增长业处，审观诸行，证得阿罗汉果后，以出世间之乐而安乐，随其所欲，前往其从未去过的涅槃方向。 Idāni yo hīnādhimuttiko micchāpaṭipanno evaṃ vadeyya ‘‘sammāsambuddho ‘tividhaṃ pāgabbhiyaṃ pahāya niccanavakattena candūpamā kulāni upasaṅkamathā’ti vadanto aṭṭhāne ṭhapeti, asayhaṃ bhāraṃ āropeti, yaṃ na sakkā kātuṃ taṃ kāretī’’ti, tassa vādapathaṃ pacchinditvā, ‘‘sakkā evaṃ kātuṃ, atthi evarūpo bhikkhū’’ti dassento kassapo, bhikkhavetiādimāha. 如今，若有具下劣倾向、行于邪道者或言：“正等觉者说‘应断除三种轻浮，常如新客，如月亮般亲近诸家’，是将人置于不当之处，加上了难以承受的重担，强人所难。”为断其言路，并开示“此事可行，有如是比丘”，世尊便说：“诸比丘，迦叶……”等语。 Ākāse pāṇiṃ cālesīti nīle gaganantare yamakavijjutaṃ cārayamāno viya heṭṭhābhāgaṃ uparibhāgaṃ ubhatopassesu pāṇiṃ sañcāresi. Idañca pana tepiṭake buddhavacane asambhinnapadaṃ nāma. Attamanoti tuṭṭhacitto sakamano, na domanassena pacchinditvā gahitamano. Kassapassa, bhikkhaveti idampi purimanayeneva paravādaṃ pacchinditvā atthi evarūpo bhikkhūti dassanatthaṃ vuttaṃ. “于空中挥手”，是说犹如在蔚蓝的天空中划过双闪电般，于下方、上方及两侧挥动其手。此于三藏佛语中是为不杂乱句。“心满意足”，是说心意喜悦，自主其心，其心并非为忧恼所断、所执。“迦叶，诸比丘”，此亦如前述之法，为断除他论，并为显示“有如是比丘”而说。 Pasannākāraṃ [Pg.158] kareyyunti cīvarādayo paccaye dadeyyuṃ. Tathattāya paṭipajjeyyunti sīlassa āgataṭṭhāne sīlaṃ pūrayamānā, samādhivipassanā maggaphalānaṃ āgataṭṭhāne tāni tāni sampādayamānā tathābhāvāya paṭipajjeyyuṃ. Anudayanti rakkhaṇabhāvaṃ. Anukampanti muducittataṃ. Ubhayañcetaṃ kāruññasseva vevacanaṃ. Kassapo, bhikkhaveti idampi purimanayeneva paravādaṃ pacchinditvā atthi evarūpo bhikkhūti dassanatthaṃ vuttaṃ. Kassapena vāti ettha candopamādivasena yojanaṃ katvā purimanayeneva attho veditabbo. Tatiyaṃ. “应作净信之相”，是说应布施衣等资具。“应为达如是状态而行道”，是说于戒到来之处，圆满其戒；于定、观、道、果到来之处，成就彼等，为达如是状态而行道。“顾念”，是守护的状态。“怜悯”，是心的柔软。此二者皆是悲（kāruñña）的同义词。“迦叶，诸比丘”，此亦如前述之法，为断除他论，并为显示“有如是比丘”而说。于“或如迦叶”一句，应通过月喻等方式连结，如前述之法了知其义。第三经。 4. Kulūpakasuttavaṇṇanā 4. 亲近居家者经释义 147. Catutthe kulūpakoti kulagharānaṃ upagantā. Dentuyeva meti dadantuyeva mayhaṃ. Sandīyatīti aṭṭīyati pīḷiyati. Sesamettha vuttanayānusāreneva veditabbaṃ. Catutthaṃ. 147. 第四经中，“亲近居家者”，是说前往俗家之人。“愿彼等仅施予我”，是说“愿彼等一定施予我”。“彼困扰”，是说彼苦恼、受压迫。其余部分应如前述之法了知。第四经。 5. Jiṇṇasuttavaṇṇanā 5. 耆宿经释义 148. Pañcame jiṇṇoti thero mahallako. Garukānīti taṃ satthu santikā laddhakālato paṭṭhāya chinnabhinnaṭṭhāne suttasaṃsibbanena ceva aggaḷadānena ca anekāni paṭalāni hutvā garukāni jātāni. Nibbasanānīti pubbe bhagavatā nivāsetvā apanītatāya evaṃladdhanāmāni. Tasmāti yasmā tvaṃ jiṇṇo ceva garupaṃsukūlo ca. Gahapatānīti paṃsukūlikaṅgaṃ vissajjetvā gahapatīhi dinnacīvarāni dhārehīti vadati. Nimantanānīti piṇḍapātikaṅgaṃ vissajjetvā salākabhattādīni nimantanāni bhuñjāhīti vadati. Mama ca santiketi āraññikaṅgaṃ vissajjetvā gāmantasenāsaneyeva vasāhīti vadati. 148. 第五经。“年老”者，是长老年迈。“沉重”者，是说那件粪扫衣自从得自世尊之时起，就在破损之处以线缝缀、以布片加固，形成多层而变得沉重。“穿过的”者，是说因其先前曾被世尊穿过后脱下而得此名。“因此”者，是说因为你既已年老，粪扫衣也沉重。“居士衣”者，是说：‘舍弃粪扫衣头陀支，穿上居士们所施的衣服吧。’“邀请食”者，是说：‘舍弃乞食头陀支，受用筹食等邀请食吧。’“在我身边”者，是说：‘舍弃阿兰若头陀支，就住在村边住所吧。’ Nanu ca yathā rājā senāpatiṃ senāpatiṭṭhāne ṭhapetvā tassa rājūpaṭṭhānādinā attano kammena ārādhentasseva taṃ ṭhānantaraṃ gahetvā aññassa dadamāno ayuttaṃ nāma karoti, evaṃ satthā mahākassapattherassa paccuggamanatthāya tigāvutaṃ maggaṃ gantvā rājagahassa ca nāḷandāya ca antare bahuputtakarukkhamūle nisinno tīhi ovādehi upasampādetvā tena saddhiṃ attano cīvaraṃ parivattetvā theraṃ jātiāraññikaṅgañceva jātipaṃsukūlikaṅgañca [Pg.159] akāsi, so tasmiṃ kattukamyatāchandena satthu cittaṃ ārādhentasseva paṃsukūlādīni vissajjāpetvā gahapaticīvarapaṭiggahaṇādīsu niyojento ayuttaṃ nāma karotīti. Na karoti. Kasmā? Attajjhāsayattā. Na hi satthā dhutaṅgāni vissajjāpetukāmo, yathā pana aghaṭṭitā bheriādayo saddaṃ na vissajjenti, evaṃ aghaṭṭitā evarūpā puggalā na sīhanādaṃ nadantīti nadāpetukāmo sīhanādajjhāsayena evamāha. Theropi satthu ajjhāsayānurūpeneva ‘‘ahaṃ kho, bhante, dīgharattaṃ āraññiko cevā’’tiādinā nayena sīhanādaṃ nadati. 且问，譬如国王任命将军，当将军正以侍奉国王等自己的工作来取悦国王时，国王却夺其职位授予他人，此为不当。同理，导师为迎接大迦叶长老，行三伽浮多之路，坐于王舍城与那烂陀之间的多子树下，以三教诫为他授具足戒，与他交换自己的袈裟，使长老成为天生的阿兰若行者与天生的粪扫衣行者。而当长老正以行此之愿欲取悦导师之心时，导师却令他舍弃粪扫衣等，嘱其受用居士衣等，这难道不是不当吗？非也。为何？因为有利益的意趣。导师并非欲令他舍弃诸头陀支，而是譬如未经敲击的鼓等不发声，同样地，这类人若不受激发则不作狮子吼。导师欲令他作狮子吼，故怀此意趣而如是说。长老亦随顺导师的意趣，以“世尊，我实长夜为阿兰若行者……”等方式作狮子吼。 Diṭṭhadhammasukhavihāranti diṭṭhadhammasukhavihāro nāma āraññikasseva labbhati, no gāmantavāsino. Gāmantasmiñhi vasanto dārakasaddaṃ suṇāti, asappāyarūpāni passati, asappāye sadde suṇāti, tenassa anabhirati uppajjati. Āraññiko pana gāvutaṃ vā aḍḍhayojanaṃ vā atikkamitvā araññaṃ ajjhogāhetvā vasanto dīpibyagghasīhādīnaṃ sadde suṇāti, yesaṃ savanapaccayā amānusikāsavanarati uppajjati. Yaṃ sandhāya vuttaṃ – “现法乐住”是说，名为现法乐住者，唯阿兰若行者可得，非乡村住者可得。因为住在乡村者会听到孩童的吵闹声，看到不适宜的色，听到不适宜的声，由此生起不喜。而阿兰若行者则越过一拘卢舍(gāvuta)或半由旬(aḍḍhayojana)，深入林中居住，听到豹、虎、狮子等的声音，缘于听闻彼等声音而生起非人之乐。针对此而说： ‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno; Amānusī ratī hoti, sammā dhammaṃ vipassato. 比丘入空室，内心得寂静，正观于法时，得超人之乐。 ‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ; Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ. (dha. pa. 373-374); 随观五蕴之生灭，即得喜与乐。此于知者，即是甘露。 ‘‘Purato pacchato vāpi, aparo ce na vijjati; Tattheva phāsu bhavati, ekassa ramato vane’’ti. 前后顾盼无人影，独处林间乐自生。 Tathā piṇḍapātikasseva labbhati, no apiṇḍapātikassa. Apiṇḍapātiko hi akālacārī hoti, turitacāraṃ gacchati, parivatteti, palibuddhova gacchati, tattha ca bahusaṃsayo hoti. Piṇḍapātiko pana na akālacārī hoti, na turitacāraṃ gacchati, na parivatteti, apalibuddhova gacchati, tattha ca na bahusaṃsayo hoti. 同样地，此（现法乐住）唯托钵乞食者可得，非不托钵乞食者可得。因为不托钵乞食者会非时而行，步履匆忙，从事交换，如被束缚般行走，且于彼处多有疑虑。而托钵乞食者则不非时而行，不步履匆忙，不从事交换，如无束缚般行走，且于彼处无有诸多疑虑。 Kathaṃ? Apiṇḍapātiko hi gāmato dūravihāre vasamāno kālasseva ‘‘yāguṃ vā pārivāsikabhattaṃ vā lacchāmi, āsanasālāya vā pana [Pg.160] uddesabhattādīsu kiñcideva mayhaṃ pāpuṇissatī’’ti makkaṭakasuttāni chindanto sayitagorūpāni uṭṭhāpento pātova gacchanto akālacārī hoti. Manusse khettakammādīnaṃ atthāya gehā nikkhanteyeva sampāpuṇituṃ migaṃ anubandhanto viya vegena gacchanto turitacārī hoti. Antarā kiñcideva disvā ‘‘asukaupāsako vā asukaupāsikā vā gehe, no gehe’’ti pucchati, ‘‘no gehe’’ti sutvā ‘‘idāni kuto labhissāmī’’ti? Aggidaḍḍho viya pavedhati, sayaṃ pacchimadisaṃ gantukāmo pācīnadisāya salākaṃ labhitvā aññaṃ pacchimadisāya laddhasalākaṃ upasaṅkamitvā, ‘‘bhante, ahaṃ pacchimadisaṃ gamissāmi, mama salākaṃ tumhe gaṇhatha, tumhākaṃ salākaṃ mayhaṃ dethā’’ti salākaṃ parivatteti. Ekaṃ vā pana salākabhattaṃ āharitvā paribhuñjanto ‘‘aparassāpi salākabhattassa pattaṃ dethā’’ti manussehi vutte, ‘‘bhante, tumhākaṃ pattaṃ detha, ahaṃ mayhaṃ patte bhattaṃ pakkhipitvā tumhākaṃ pattaṃ dassāmī’’ti aññassa pattaṃ dāpetvā bhatte āhaṭe attano patte pakkhipitvā pattaṃ paṭidento pattaṃ parivatteti nāma. Vihāre rājarājamahāmattādayo mahādānaṃ denti, iminā ca bhiyyo dūragāme salākā laddhā, tattha agacchanto puna sattāhaṃ salākaṃ na labhatīti alābhabhayena gacchati, evaṃ gacchanto palibuddho hutvā gacchati nāma. Yassa cesa salākabhattādino atthāya gacchati, ‘‘taṃ dassanti nu kho me, udāhu na dassanti, paṇītaṃ nu kho dassanti, udāhu lūkhaṃ, thokaṃ nu kho, udāhu bahukaṃ, sītalaṃ nu kho, udāhu uṇha’’nti evaṃ tattha ca bahusaṃsayo hoti. 如何？不持托钵头陀行的比丘住在远离村庄的住处，清晨时分便想：“我将得到粥或隔夜饭，或是在食堂能分到指定供养等食物”，（于是）他像剪断蜘蛛丝、叫醒睡牛群一样，一大早就出去，成为非时行者。为了在人们刚出门去田里劳作等时就遇到他们，他像追逐野鹿一样快速行走，成为急行者。他在途中看见某人就问：“某某优婆塞(upāsaka)或某某优婆夷(upāsikā)在家吗？”听到“不在家”，就想：“现在能从哪里得到呢？”他像被火烧着一样焦躁不安。他自己想去西边，却在东边领到食筹，于是就去找另一位领到西边食筹的比丘说：“尊者，我要去西边，请您拿我的食筹，把您的食筹给我。”就这样交换食筹。或者，当他领到一份筹食正在食用时，听人们说：“也请为另一份筹食取来钵。”他就（对另一位比丘）说：“尊者，请把您的钵给我，我把食物装入我的钵后，再将您的钵还给您。”他让人取来另一位比丘的钵，待食物送来，倒入自己的钵中，再归还其钵，这便称作换钵。当国王、大臣等在寺院里举行大布施时，而他又在更远的村庄领到了食筹，（他想）若不去那里，接下来七天就得不到食筹，他就会因害怕得不到而前往，这样前往就叫作为挂碍所缚而前往。他为了筹食等而去，在那里就会有很多疑惑：“他们到底会不会给我？是给好的还是差的？是给少还是多？是给凉的还是热的？” Piṇḍapātiko pana kālasseva vuṭṭhāya vattapaṭivattaṃ katvā sarīraṃ paṭijaggitvā vasanaṭṭhānaṃ pavisitvā kammaṭṭhānaṃ manasikatvā kālaṃ sallakkhetvā mahājanassa uḷuṅkabhikkhādīni dātuṃ pahonakakāle gacchatīti na akālacārī hoti, ekekaṃ padavāraṃ cha koṭṭhāse katvā vipassanto gacchatīti na turitacārī hoti, attano garubhāvena ‘‘asuko gehe, na gehe’’ti na pucchati, salākabhattādīniyeva na gaṇhāti. Agaṇhanto kiṃ parivattessati? Na aññassa vasena palibuddhova hoti[Pg.161], kammaṭṭhānaṃ manasikaronto yathāruci gacchati, itaro viya na bahusaṃsayo hoti. Ekasmiṃ gāme vā vīthiyā vā alabhitvā aññattha carati. Tasmimpi alabhitvā aññattha caranto missakodanaṃ saṅkaḍḍhitvā amataṃ viya paribhuñjitvā gacchati. 再者，托钵者仅在适当之时起身，完成应作与还作，清洁身体，进入住处，作意于业处，善观时机，于大众能布施汤、粥、饭食等之时前往，故不是非时行者。他于每一步皆作六分观而行，故不是急行者。因自身威仪，他不问：“某某在家否？”他不接受筹食等。不接受者，何以交换？他不会为他人所束缚，作意于业处，随心所欲而行，不像他人那样多有疑惑。于一村或一街未得（食物），则前往他处。于彼处亦未得，则前往另一处，将收集到的杂烩饭如甘露般受用后离去。 Paṃsukūlikasseva labbhati, no apaṃsukūlikassa. Apaṃsukūliko hi vassāvāsikaṃ pariyesanto carati, na senāsanasappāyaṃ pariyesati. Paṃsukūliko pana na vassāvāsikaṃ pariyesanto carati, senāsanasappāyameva pariyesati. Tecīvarikasseva labbhati, na itarassa. Atecīvariko hi bahubhaṇḍo bahuparikkhāro hoti, tenassa phāsuvihāro natthi. Appicchādīnañceva labbhati, na itaresanti. Tena vuttaṃ – ‘‘attano ca diṭṭhadhammasukhavihāraṃ sampassamāno’’ti. Pañcamaṃ. 唯粪扫衣者可得，非粪扫衣者则不得。非粪扫衣者为寻求雨安居衣而行，不寻求适宜的住处。而粪扫衣者不为寻求雨安居衣而行，仅寻求适宜的住处。唯持三衣者可得，非持三衣者则不得。非持三衣者拥有众多物品与资具，故彼无安乐住。唯少欲等者可得，非少欲等者则不得。是故说：“观见自己于现法乐住。”第五。 6. Ovādasuttavaṇṇanā 6. 教诫经释义 149. Chaṭṭhe ahaṃ vāti kasmā āha? Theraṃ attano ṭhāne ṭhapanatthaṃ. Kiṃ sāriputtamoggallānā natthīti? Atthi. Evaṃ panassa ahosi ‘‘ime na ciraṃ ṭhassanti, kassapo pana vīsavassasatāyuko, so mayi parinibbute sattapaṇṇiguhāyaṃ nisīditvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇakālapavattanakaṃ karissati, attano taṃ ṭhāne ṭhapemi, evaṃ bhikkhū kassapassa sussūsitabbaṃ maññissantī’’ti. Tasmā evamāha. Dubbacāti dukkhena vattabbā. Dovacassakaraṇehīti dubbacabhāvakaraṇehi. Appadakkhiṇaggāhinoti anusāsaniṃ sutvā padakkhiṇaṃ na gaṇhanti yathānusiṭṭhaṃ na paṭipajjanti, appaṭipajjantā vāmagāhino nāma jātāti dasseti. Accāvadanteti atikkamma vadante, sutapariyattiṃ nissāya ativiya vādaṃ karonteti attho. Ko bahutaraṃ bhāsissatīti dhammaṃ kathento ko bahuṃ bhāsissati, kiṃ tvaṃ, udāhu ahanti? Ko sundarataranti, eko bahuṃ bhāsanto asahitaṃ amadhuraṃ bhāsati, eko sahitaṃ madhuraṃ, taṃ sandhāyāha ‘‘ko sundaratara’’nti? Eko pana bahuñca sundarañca kathento ciraṃ na bhāsati, lahuññeva uṭṭhāti, eko addhānaṃ pāpeti, taṃ sandhāyāha ‘‘ko ciratara’’nti? Chaṭṭhaṃ. 149. 在第六经中，（世尊）为何说“我或……”？是为了将长老置于自己的地位。难道舍利弗与目犍连不存在吗？存在的。但（世尊）曾这样想：“此二人不会长久住世，而迦叶有一百二十岁的寿命。我般涅槃后，他将在七叶窟(Sattapaṇṇiguhā)坐下，进行法与律的结集，使我的教法流传五千年。我将他置于我的地位，这样比丘们就会认为应当听从迦叶之言。”因此（世尊）这么说。“难教导”（dubbacā）是难以言说。“由导致难教导的因缘”（dovacassakaraṇehi）是由造成难教导状态的因缘。“不善领受者”（appadakkhiṇaggāhino）是显示：听闻教诫后，他们不恭敬地领受，不依所教导的去行；不行持者，则成为执取左道者。“超越言说者”（accāvadante）是指超越（界限）而说，意思是，依仗所闻的教理而作过度的论辩。“谁将说得更多？”是指在说法时，谁将说得更多，是你，还是我？“谁更善妙？”是指：有人说得多，却不连贯、不悦耳；有人说得连贯而悦耳。针对此而说“谁更善妙？”。又，有人说得既多且善妙，但说得不久，很快就起身了；有人则能持续很长时间。针对此而说“谁更持久？”。第六。 7. Dutiyaovādasuttavaṇṇanā 7. 第二教诫经释义 150. Sattame [Pg.162] saddhāti okappanasaddhā. Vīriyanti kāyikacetasikaṃ vīriyaṃ. Paññāti kusaladhammajānanapaññā. Na santi bhikkhū ovādakāti imassa puggalassa ovādakā anusāsakā kalyāṇamittā natthīti idaṃ, bhante, parihānanti dasseti. Sattamaṃ. 150. 在第七经中，“信”（saddhā）是决信（okappanasaddhā）。“精进”（vīriya）是身精进与心精进。“慧”（paññā）是了知善法的智慧。“没有比丘为教诫者”是显示：对此个人（puggala）而言，没有教导者、训诫者、善友，此即为衰退。第七。 8. Tatiyaovādasuttavaṇṇanā 8. 第三教诫经释义 151. Aṭṭhame tathā hi panāti pubbe sovacassatāya, etarahi ca dovacassatāya kāraṇapaṭṭhapane nipāto. Tatrāti tesu theresu. Ko nāmāyaṃ bhikkhūti ko nāmo ayaṃ bhikkhu? Kiṃ tissatthero kiṃ nāgattheroti? Tatrāti tasmiṃ evaṃ sakkāre kayiramāne. Tathattāyāti tathābhāvāya, āraññikādibhāvāyāti attho. Sabrahmacārikāmoti ‘‘ime maṃ parivāretvā carantū’’ti evaṃ kāmeti icchati patthetīti sabrahmacārikāmo. Tathattāyāti lābhasakkāranibbattanatthāya. Brahmacārupaddavenāti yo sabrahmacārīnaṃ catūsu paccayesu adhimattacchandarāgo upaddavoti vuccati, tena upaddutā. Abhipatthanāti adhimattapatthanā. Brahmacāriabhipatthanenāti brahmacārīnaṃ adhimattapatthanāsaṅkhātena catupaccayabhāvena. Aṭṭhamaṃ. 151. 第八。“tathā hi pana”是阐明原因的虚词，即往昔的易教诫与如今的难教诫。“于彼”（tatrā）是指于那些长老中。“此比丘是何名”（ko nāmāyaṃ bhikkhu）是问：此比丘叫什么名字？是帝须长老（Tissatthera）还是那伽长老（Nāgatthera）？“于彼”（tatrā）是指当对他作如是恭敬时。“为彼状态”（tathattāya）即为如是之状态，义为成为阿兰若住者等。“欲有同梵行者”（sabrahmacārikāmo）是指：“愿他们围绕我而行”，如是欲求、意欲、希求，故名“欲有同梵行者”。“为彼状态”（tathattāya）是指为生起利养恭敬。“因梵行之灾患”（brahmacārupaddavena）是指：对同梵行者们的四资具怀有过度欲贪，此谓“灾患”，为彼所扰害。“切愿”（abhipatthanā）是指过度希求。“因对梵行者之切愿”（brahmacāriabhipatthanena）是指对同梵行者们四资具的过度希求。第八。 9. Jhānābhiññasuttavaṇṇanā 9. 禅那与神通经释义 152. Navame yāvadeva ākaṅkhāmīti yāvadeva icchāmi. Yāni pana ito paraṃ vivicceva kāmehītiādinā nayena cattāri rūpāvacarajjhānāni, sabbaso rūpasaññānaṃ samatikkamātiādinā nayena catasso arūpasamāpattiyo, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhanti evaṃ nirodhasamāpatti, anekavihitaṃ iddhividhantiādinā nayena pañca lokikābhiññā ca vuttā. Tattha yaṃ vattabbaṃ siyā, taṃ sabbaṃ anupadavaṇṇanāya ceva bhāvanāvidhānena ca saddhiṃ visuddhimagge (visuddhi. 1.69) vitthāritameva. Chaḷabhiññāya pana āsavānaṃ khayāti āsavānaṃ khayena. Anāsavanti āsavānaṃ apaccayabhūtaṃ. Cetovimuttinti arahattaphalasamādhiṃ. Paññāvimuttinti arahattaphalapaññaṃ. Navamaṃ. 152. 第九。“只要我愿意”（yāvadeva ākaṅkhāmi）即只要我意欲。至于其后以“远离诸欲”（vivicceva kāmehi）等方法所说的四种色界禅，以“遍超色想”（sabbaso rūpasaññānaṃ samatikkama）等方法所说的四无色等至，以及“遍超非想非非想处，进入想受灭定”（sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ）的灭尽定，和以“种种神通”（anekavihitaṃ iddhividhaṃ）等方法所说的五种世间神通，凡此中应说者，皆已于《清净道论》（Vism.1.69）中，连同随文释义及修习方法一并广为详述。又，于六通中，“诸漏之尽”（āsavānaṃ khayā）是指因诸漏已尽。“无漏”（anāsavaṃ）是指非为诸漏之缘。“心解脱”（cetovimuttiṃ）是指阿罗汉果定。“慧解脱”（paññāvimuttiṃ）是指阿罗汉果慧。第九。 10. Upassayasuttavaṇṇanā 10. 依止经释义 153. Dasame [Pg.163] āyāma, bhanteti kasmā bhikkhunīupassayagamanaṃ yācati? Na lābhasakkārahetu, kammaṭṭhānatthikā panettha bhikkhuniyo atthi, tā ussukkāpetvā kammaṭṭhānaṃ kathāpessāmīti yācati. Nanu ca so sayampi tepiṭako bahussuto, kiṃ sayaṃ kathetuṃ na sakkotīti? No na sakkoti. Buddhapaṭibhāgassa pana sāvakassa kathaṃ saddhātabbaṃ maññissantīti yācati. Bahukicco tvaṃ bahukaraṇīyoti kiṃ thero navakammādipasuto, yena naṃ evamāhāti? No, satthari pana parinibbute catasso parisā ānandattheraṃ upasaṅkamitvā, ‘‘bhante, idāni kassa pattacīvaraṃ gahetvā caratha, kassa pariveṇaṃ sammajjatha, kassa mukhodakaṃ dethā’’ti rodanti paridevanti. Thero ‘‘aniccā saṅkhārā, vuddhasarīrepi nillajjova maccurājā pahari. Esā saṅkhārānaṃ dhammatā, mā socittha, mā paridevitthā’’ti parisaṃ saññāpeti. Idamassa bahukiccaṃ. Taṃ sandhāya thero evamāha. Sandassesīti paṭipattiguṇaṃ dassesi. Samādapesīti gaṇhāpesi. Samuttejesīti samussāhesi. Sampahaṃsesīti paṭiladdhaguṇena modāpesi. 153. 第十。“尊者，我们去吧”，为何请求前往比丘尼住处？不是为了利养恭敬，而是因为“此处有希望修习业处的比丘尼，我将激励她们，并使人宣说业处”，因此而请求。难道他自己不也是三藏持者、多闻者吗？为何不能自己宣说呢？不是不能。而是因为他想：“她们会认为，与佛陀同等的大声闻所说的话是应当信受的”，因此而请求。“您事务繁多，有很多事情要处理”，长老是因阿难长老忙于新建工程等事务才这么说的吗？不是的。而是在导师般涅槃后，四众来到阿难长老面前，哭泣、悲叹道：“尊者，现在您为谁拿着衣钵行走？为谁打扫住处？为谁准备洗脸水呢？”长老开导大众说：“诸行无常，无耻的死王甚至打击了佛陀的身体。这即是诸行的法性。你们不要忧愁，不要悲叹。”这即是他的众多事务。长老是考虑到这一点才这么说的。“开示”，是指开示了修行的功德。“劝励”，是指使之受持。“激励”，是指善加鼓舞。“令欢喜”，是指以所获得的功德使之清净。 Thullatissāti sarīrena thūlā, nāmena tissā. Vedehamuninoti paṇḍitamunino. Paṇḍito hi ñāṇasaṅkhātena vedena īhati sabbakiccāni karoti, tasmā ‘‘vedeho’’ti vuccati. Vedeho ca so muni cāti, vedehamuni. Dhammaṃ bhāsitabbaṃ maññatīti tipiṭakadharassa dhammabhaṇḍāgārikassa sammukhe sayaṃ araññavāsī paṃsukūliko samāno ‘‘dhammakathiko aha’’nti dhammaṃ bhāsitabbaṃ maññati. Idaṃ kiṃ pana, kathaṃ panāti? Avajānamānā bhaṇati. Assosīti aññena āgantvā ārocitavasena assosi. Āgamehi tvaṃ, āvusoti tiṭṭha tvaṃ, āvuso. Mā te saṅgho uttari upaparikkhīti mā bhikkhusaṅgho atirekaokāse taṃ upaparikkhīti. Idaṃ vuttaṃ hoti – ‘‘ānandena buddhapaṭibhāgo sāvako vārito, ekā bhikkhunī na vāritā, tāya saddhiṃ santhavo vā sineho vā bhavissatī’’ti mā taṃ saṅgho evaṃ amaññīti. “粗壮提舍(Thullatissā)”是指身体粗壮，名为提舍。“维德哈牟尼(Vedehamuni)”是指智慧牟尼。因为智者以其名为“明”(veda)的智慧努力行办一切事务，故称“维德哈(Vedeha)”。他既是维德哈，又是牟尼，故名维德哈牟尼。“他认为应当说法”是指，他自己身为阿兰若住者、粪扫衣者，却在持三藏者、法之库藏守护者面前，自认“我是说法者”，而认为应当说法。“这算什么？那又如何？”她是轻蔑地这么说。“他听说了”是指因他人前来告知而听说。“贤友，你等一下”即：贤友，你停下。“愿僧团不会进一步审查你”即：愿比丘僧团不会在额外的事情上审查你。此话是说：“阿难没有阻止佛陀的同分弟子，（却）阻止了一位比丘尼，（僧团可能会想：）‘他与她会不会有亲密或爱染呢？’愿僧团不会如此看待你。” Idāni [Pg.164] attano buddhapaṭibhāgabhāvaṃ dīpento taṃ kiṃ maññasi, āvusotiādimāha? Sattaratananti sattahatthappamāṇaṃ. Nāganti hatthiṃ. Aḍḍhaṭṭharatanaṃ vāti aḍḍharatanena ūnaaṭṭharatanaṃ, purimapādato paṭṭhāya yāva kumbhā vidatthādhikasattahatthubbedhanti attho. Tālapattikāyāti taruṇatālapaṇṇena. Cavitthāti cutā, na matā vā naṭṭhā vā, buddhapaṭibhāgassa pana sāvakassa upavādaṃ vatvā mahākassapatthere chahi abhiññāhi sīhanādaṃ nadante tassā kāsāvāni kaṇṭakasākhā viya kacchusākhā viya ca sarīraṃ khādituṃ āraddhāni, tāni hāretvā setakāni nivatthakkhaṇeyevassā cittassādo udapādīti. Dasamaṃ. 现在，为了显示自己是佛陀的同分弟子，他说了“贤友，你认为如何”等。“七肘”是指七腕尺高。“龙象”是指大象。“七肘半”是指八肘减半肘，义为从前足至头顶隆起处高七腕尺又一张手。“多罗叶”是指嫩的多罗树叶。“已脱落”是指已脱离，而非已死或已毁。当她对佛陀的同分弟子大迦叶(Mahākassapa)长老说出责难之语，长老以六神通作狮子吼时，她的袈裟就像荆棘枝或痒树枝一样开始啃噬她的身体。当她脱下那些袈裟，穿上白衣的刹那，她的心中生起了喜悦。第十。 11. Cīvarasuttavaṇṇanā 11. 衣经释义 154. Ekādasame dakkhiṇāgirisminti rājagahaṃ parivāretvā ṭhitassa girino dakkhiṇabhāge janapado dakkhiṇāgiri nāma, tasmiṃ cārikaṃ caratīti attho. Cārikā ca nāma duvidhā hoti turitacārikā ca aturitacārikā ca. Tattha yaṃ ekacco ekaṃ kāsāvaṃ nivāsetvā ekaṃ pārupitvā pattacīvaraṃ aṃse laggetvā chattaṃ ādāya sarīrato sedehi paggharantehi divasena sattaṭṭhayojanāni gacchati, yaṃ vā pana buddhā kiñcideva bodhaneyyasattaṃ disvā yojanasatampi yojanasahassampi khaṇena gacchanti, esā turitacārikā nāma. Devasikaṃ pana gāvutaṃ aḍḍhayojanaṃ tigāvutaṃ yojananti ettakaṃ addhānaṃ ajjatanāya nimantanaṃ adhivāsayato janasaṅgahaṃ karoto gamanaṃ, esā aturitacārikā nāma. Ayaṃ idha adhippetā. 154. 第十一经中，“在南山（Dakkhiṇāgiri）”者，谓围绕王舍城（Rājagaha）而立之山的南面地区，名为南山；于此地游行（cārikaṃ carati），此为义。所谓游行（cārikā）有两种：快速游行（turitacārikā）与不快速游行（aturitacārikā）。其中，若有比丘穿一件迦裟（kāsāva），披一件迦裟，将衣钵置于肩上，持伞，身体汗流，一日行七、八由旬；又或者，诸佛见到任何当度化的有情（bodhaneyyasatta），虽百由旬、千由旬亦能刹那而至，此名为快速游行。此外，为应允当日的邀请、摄受众人，而每日行一伽浮他（gāvuta）、半由旬、三伽浮他或一由旬，此名为不快速游行。此处意指此（不快速游行）。 Nanu ca thero pañcavīsati vassāni chāyā viya dasabalassa pacchato pacchato gacchantova ahosi, ‘‘kahaṃ ānando’’ti vacanassa okāsameva na adāsi, so kismiṃ kāle bhikkhusaṅghena saddhiṃ cārikaṃ carituṃ okāsaṃ labhatīti? Satthu parinibbānasaṃvacchare. Parinibbute kira satthari mahākassapatthero satthu parinibbāne sannipatitassa bhikkhusaṅghassa majjhe nisīditvā dhammavinayasaṅgāyanatthaṃ pañcasate bhikkhū uccinitvā, ‘‘āvuso, mayaṃ rājagahe vassaṃ vasantā dhammavinayaṃ saṅgāyissāma, tumhe pure [Pg.165] vassūpanāyikāya attano palibodhaṃ ucchinditvā rājagahe sannipatathā’’ti vatvā attanā rājagahaṃ gato. Ānandattheropi bhagavato pattacīvaraṃ ādāya mahājanaṃ saññāpento sāvatthiṃ gantvā tato nikkhamma rājagahaṃ gacchanto dakkhiṇāgirismiṃ cārikaṃ cari. Taṃ sandhāyetaṃ vuttaṃ. 然，阿难（Ānanda）长老二十五年间如影随形，常随十力者（世尊）之后，连让人有说“阿难在何处？”之机都未曾给予。他于何时方得与比丘僧团一同游行之机呢？于导师般涅槃之年。据说，导师般涅槃后，大迦叶（Mahākassapa）长老于为导师般涅槃而聚集的比丘僧团中坐下，为结集法与律而选出五百位比丘，说道：‘贤友（āvuso）们，我等将于王舍城（Rājagaha）安居，结集法与律。汝等当于雨安居开始前，断除各自的挂碍（palibodha），于王舍城集合。’说罢，他自己便前往王舍城。阿难长老亦持世尊的衣钵，为令大众知晓，先至舍卫城（Sāvatthī），复从彼处出发前往王舍城，途中于南山地区游行。此乃针对此事而说。 Yebhuyyena kumārabhūtāti ye te hīnāyāvattā nāma, te yebhuyyena kumārakā daharā taruṇā ekavassikadvevassikā bhikkhū ceva anupasampannakumārakā ca. Kasmā panete pabbajitā, kasmā hīnāyāvattāti? Tesaṃ kira mātāpitaro cintesuṃ – ‘‘ānandatthero satthu vissāsiko aṭṭha vare yācitvā upaṭṭhahati, icchiticchitaṭṭhānaṃ satthāraṃ gahetvā gantuṃ sakkoti, amhākaṃ dārake etassa santike pabbājema, so satthāraṃ gahetvā āgamissati, tasmiṃ āgate mayaṃ mahāsakkāraṃ kātuṃ labhissāmā’’ti. Iminā tāva kāraṇena nesaṃ ñātakā te pabbājesuṃ. Satthari pana parinibbute tesaṃ sā patthanā upacchinnā, atha te ekadivaseneva uppabbājesuṃ. 所谓“多数是童子”，是指那些被称为还俗者的人，他们多数是年幼、年轻、一二夏的比丘，以及未受具足戒的童子。那么，这些人为何出家，又为何还俗呢？据说他们的父母曾这样想：“阿难长老是导师的亲信，他请求了八项特权来侍奉导师，能够带着导师去任何想去的地方。我们让我们的孩子在他座下出家，他就会带着导师前来，当导师来时，我们就能做大供养了。”他们的亲属就是因为这个原因让他们出家的。然而，当导师般涅槃后，他们的这个愿望就断绝了，于是他们的亲属就在一天之内让他们还俗了。 Yathābhirantanti yathāruciyā yathāajjhāsayena. Tikabhojanaṃ paññattanti, idaṃ ‘‘gaṇabhojane aññatra samayā pācittiya’’nti (pāci. 211). Idaṃ sandhāya vuttaṃ. Tattha hi tiṇṇaṃ janānaṃ akappiyanimantanaṃ sādiyitvā ekato paṭiggaṇhantānampi anāpatti, tasmā ‘‘tikabhojana’’nti vuttaṃ. 所谓“随其所乐”，即随其所喜、随其意向。所谓“三人食被制定”，这是针对“除特定时机外，集体进食，犯波逸提”（《波逸提》211）而说。因为在那里，即使三位比丘接受了不如法的邀请而一同受食，也不犯戒，因此称为“三人食”。 Dummaṅkūnaṃ puggalānaṃ niggahāyāti dussīlapuggalānaṃ niggaṇhanatthaṃ. Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti dummaṅkūnaṃ niggaheneva pesalānaṃ uposathapavāraṇā vattanti, samaggavāso hoti, ayaṃ tesaṃ phāsuvihāro hoti, imassa phāsuvihārassa atthāya. Mā pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyunti yathā devadatto sapariso kulesu viññāpetvā bhuñjanto pāpicche nissāya saṅghaṃ bhindi, evaṃ aññepi pāpicchā gaṇabandhena kulesu viññāpetvā bhuñjamānā gaṇaṃ vaḍḍhetvā taṃ pakkhaṃ nissāya mā saṅghaṃ bhindeyyunti, iti iminā kāraṇena paññattanti attho. Kulānuddayatāya cāti bhikkhusaṅghe uposathapavāraṇaṃ katvā samaggavāsaṃ vasante [Pg.166] manussā salākabhattādīni datvā saggaparāyaṇā bhavanti, iti imāya kulānuddayatāya ca paññattanti attho. “为制伏顽劣之人”，即为制伏破戒之人故。“为贤善比丘安住”，即通过制伏顽劣之人，贤善比丘们的布萨与自恣得以进行，得以和合而住，此即是他们的安住，为了此安住故。“莫令恶欲者依附派系而分裂僧团”，即如提婆达多与其徒众，在俗家中乞求而食，依附恶欲者而分裂了僧团；为令其他恶欲者亦不结党，在俗家中乞求而食，扩大其党派，并依附该派系而分裂僧团，为此因而制定。“亦为怜悯俗家故”，即当比丘僧团行布萨与自恣，和合而住时，人们布施票食等，从而得生天界，亦为此怜悯俗家故而制定。 Sassaghātaṃ maññe carasīti sassaṃ ghātento viya āhiṇḍasi. Kulūpaghātaṃ maññe carasīti kulāni upaghātento viya hananto viya āhiṇḍasi. Olujjatīti visesena palujjati bhijjati. Palujjanti kho te, āvuso, navappāyāti, āvuso, ete tuyhaṃ pāyena yebhuyyena navakā ekavassikaduvassikā daharā ceva sāmaṇerā ca palujjanti bhijjanti. Na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na jānātīti theraṃ tajjento āha. “我看来你像在毁坏庄稼般地游荡”，即如毁坏庄稼者一般地游荡。“我看来你像在毁坏俗家般地游荡”，即如毁坏、损害俗家者一般地游荡。“堕落”，即特别地败坏、破裂。“贤友，你的那些新学们确实在堕落”，即是说：贤友，你的那些人，多数是新学、一两年资历的年轻比丘和沙弥，他们正在堕落、败坏。“这小子不知分寸”，是说“这小子不自量力”，他如此呵责长老。 Kumārakavādā na muccāmāti kumārakavādato na muccāma. Tathā hi pana tvanti idamassa evaṃ vattabbatāya kāraṇadassanatthaṃ vuttaṃ. Ayañhettha adhippāyo – yasmā tvaṃ imehi navehi bhikkhūhi indriyasaṃvararahitehi saddhiṃ vicarasi, tasmā kumārakehi saddhiṃ vicaranto kumārakoti vattabbataṃ arahasīti. “我们免不了被称为‘童子’”，即我们免不了这种说法。“而你确实是这样”，说此语是为了显示如此说的理由。此处的意趣是：因为你与这些不守护根门的新比丘们一同游行，所以，与童子们一同游行的你，理应被称为“童子”。 Aññatitthiyapubbo samānoti idaṃ yasmā therassa imasmiṃ sāsane neva ācariyo na upajjhāyo paññāyati, sayaṃ kāsāyāni gahetvā nikkhanto, tasmā anattamanatāya aññatitthiyapubbataṃ āropayamānā āha. “‘曾是外道’，此言乃因于此教法中，不见此长老有阿阇梨或戒师，而是自己拿了袈裟而出家。因此，她心怀不满，指控他曾是外道而如此说。 Sahasāti ettha rāgamohacāropi sahasācāro, idaṃ pana dosacāravasena vuttaṃ. Appaṭisaṅkhāti appaccavekkhitvā, idāni attano pabbajjaṃ sodhento yatvāhaṃ, āvusotiādimāha. Tattha aññaṃ satthāraṃ uddisitunti ṭhapetvā bhagavantaṃ aññaṃ mayhaṃ satthāti evaṃ uddisituṃ na jānāmi. Sambādho gharāvāsotiādīsu sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi tesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. Rajāpathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. ‘‘Āgamanapatho’’tipi vattuṃ vaṭṭati. Alagganaṭṭhena abbhokāso viyāti abbhokāso. Pabbajito hi kūṭāgāraratanamayapāsādadevavimānādīsu pihitadvāravātapānesu paṭicchannesu vasantopi neva laggati na sajjati na bajjhati, tena vuttaṃ [Pg.167] ‘‘abbhokāso pabbajjā’’ti. Apica sambādho gharāvāso kusalakiriyāya okāsābhāvato rajāpatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ, kilesarajānaṃ sannipātaṭṭhānato, abbhokāso pabbajjā kusalakiriyāya yathā sukhaṃ okāsasabbhāvato. 于“鲁莽地”一词，由贪与痴所起的行为亦是鲁莽的行为，但此语是就由嗔所起的行为而言。“不经省察”，即不经审虑。如今，他为澄清自己的出家，而说“贤友，我实不知……”等语。其中，“我不知能指认其他导师”，是说除了世尊，我不知还能指认谁为我的导师。“在家生活是束缚”等句，是说即使夫妻二人住在六十肘的大屋或相隔百由旬之处，但因其有挂虑、有障碍，在家生活仍是束缚。“是尘垢之道”，《大义注》中说，这是贪欲等尘垢生起之处，亦可说是“尘垢来处”。“出家如露地空旷”，因其无所执着。出家人即使住在有尖顶阁、宝构成之殿、天宫等门窗紧闭、遮蔽之处，也无所执着、无所黏着、无所束缚，因此说“出家如露地空旷”。再者，在家生活因无行善之机而为束缚；是尘垢之道，因其如未清扫的垃圾场，是烦恼尘垢的汇集处。出家如露地空旷，因其有自在行善的机会。 Nayidaṃ sukaraṃ…pe… pabbajeyyanti ettha ayaṃ saṅkhepakathā – yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ caritabbaṃ, ekadivasampi ca kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ, saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ, idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ, yaṃnūnāhaṃ kesamassuṃ ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajjeyyanti. Ettha ca yasmā agārassa hitaṃ kasivaṇijjādikammaṃ agāriyanti vuccati, taṃ pabbajjāya natthi, tasmā pabbajjā anagāriyāti ñātabbā, taṃ anagāriyaṃ. Pabbajeyyanti paṭipajjeyyaṃ. “此事不易……我当出家”，于此有如下简说：此三学梵行，为达临终心故，须修持至完全圆满，乃至一日亦无缺损；为达临终心故，须修持至完全清净，乃至一日亦不为烦恼垢所染；须修持得犹如磨亮之螺贝、洗净之螺贝。此事，对住家者而言，于家中不易修持至完全圆满……等。我何不剃除须发，穿上染成坏色、适合梵行者的衣物，从家出离而趋于无家(anagāriya)而出家呢？于此，对家有利的农耕、商业等事务，称为“家事”(agāriya)，出家则无此事，故知出家为“无家事”(anagāriya)。“我当出家”(pabbajeyyaṃ)即“我当行此道”(paṭipajjeyyaṃ)。 Paṭapilotikānanti jiṇṇapilotikānaṃ terasahatthopi hi navasāṭako dasānaṃ chinnakālato paṭṭhāya pilotikāti vuccati. Iti mahārahāni vatthāni chinditvā kataṃ saṅghāṭiṃ sandhāya ‘‘paṭapilotikānaṃ saṅghāṭi’’nti vuttaṃ. Addhānamaggappaṭipannoti aḍḍhayojanato paṭṭhāya maggo addhānanti vuccati, taṃ addhānamaggaṃ paṭipanno, dīghamaggaṃ paṭipannoti attho. “碎布衣”(Paṭapilotikānaṃ)即“旧碎布”(jiṇṇapilotikānaṃ)之义。因为即使是十三肘长的新衣，从其边缘被剪裁之时起，亦称为“碎布”(pilotika)。因此，这是针对以贵重衣料剪裁制成的僧伽梨而说为“碎布衣之僧伽梨”。“行于远道者”(Addhānamaggappaṭipanno)是：路程自半由旬起，称为“远道”(addhāna)；行于此远道，即行于长路之义。 Idāni yathā esa pabbajito, yathā ca addhānamaggaṃ paṭipanno, imassatthassa āvibhāvatthaṃ abhinīhārato paṭṭhāya anupubbikathā kathetabbā – atīte kira kappasatasahassamatthake padumuttaro nāma satthā udapādi, tasmiṃ haṃsavatīnagaraṃ upanissāya kheme migadāye viharante vedeho nāma kuṭumbiko asītikoṭidhanavibhavo pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi. Tasmiṃ khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ [Pg.168] bhikkhūnaṃ dhutavādānaṃ yadidaṃ nisabho’’ti etadagge ṭhapesi. Upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā, ‘‘bhante, sve mayhaṃ bhikkhaṃ adhivāsethā’’ti āha. Mahā kho, upāsaka, bhikkhusaṅghoti. Kittako bhagavāti. Aṭṭhasaṭṭhibhikkhusatasahassanti. Bhante, ekaṃ sāmaṇerampi vihāre asesetvā bhikkhaṃ adhivāsethāti. Satthā adhivāsesi. Upāsako satthu adhivāsanaṃ viditvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. Satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññattāsane nisinno dakkhiṇodakāvasāne yāgubhattādīni sampaṭicchanto bhattavissaggaṃ akāsi. Upāsakopi satthu santike nisīdi. 如今，为阐明这位大迦叶长老如何出家、如何行于漫长之道此义，当从其发愿开始依次叙述：过去，据说在十万劫之上，有位名为莲花上佛(Padumuttara)的导师出世。彼时，他依止天鹅城(Haṃsavatī)，住于名为安稳(Khema)的鹿野苑。当时，有一位名叫维德哈(Vedeha)的长者，拥有八十俱胝的财富。他清晨享用美食后，受持布萨，手持香花等物前往寺院，供养、顶礼导师后，坐于一旁。其时，导师将名为大尼沙巴(Mahānisabha)的第三声闻弟子，置于“诸比丘，我声闻比丘中，说头陀行者，此即尼沙巴第一”的崇高地位。那位优婆塞听后心生净信，在法说结束，众人起身离去后，他顶礼导师说：“尊者，愿您明天接受我的斋食。”导师说：“优婆塞，比丘僧团人数众多。”优婆塞问：“世尊，有多少呢？”导师回答说：“有六百八十万比丘。”优婆塞说：“尊者，请您连一位沙弥也不留在寺院，接受我的斋食。”导师应允了。优婆塞得知导师应允后，便回家准备大布施，于次日派人告知导师时间已到。导师取了衣钵，在比丘僧团的围绕下，前往优婆塞的家中，坐在铺设好的座位上。那位优婆塞也坐在导师的身边。 Tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthiṃ paṭipajji. Upāsako disvā uṭṭhāya gantvā theraṃ vanditvā ‘‘pattaṃ, bhante, no dethā’’ti āha. Thero pattaṃ adāsi. Bhante, idheva pavisatha, satthāpi gehe nisinnoti. Na vaṭṭissati upāsakāti. Upāsako therassa pattaṃ gahetvā piṇḍapātassa pūretvā nīharitvā adāsi. Tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha – ‘‘bhante, mahānisabhatthero ‘satthā gehe nisinno’ti vuttepi pavisituṃ na icchi, atthi nu kho etassa tumhākaṃ guṇehi atireko guṇo’’ti. Buddhānañca vaṇṇamaccheraṃ nāma natthi. Atha satthā evamāha – ‘‘upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so bhikkhu na evaṃ nisīditvā bhikkhaṃ udikkhati. Mayaṃ gāmantasenāsane vasāma, so araññasmiṃyeva vasati. Mayaṃ channe vasāma, so abbhokāsamhiyeva vasati. Iti tassa ayañca ayañca guṇo’’ti mahāsamuddaṃ pūrayamānova kathesi. Upāsako pakatiyāpi jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi – ‘‘kiṃ mayhaṃ aññāya sampattiyā, anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī’’ti? 其时，大尼沙巴(Mahānisabha)长老正在托钵，走在那条路上。优婆塞看见后起身前去，顶礼长老说：“尊者，请把您的钵给我们。”长老把钵给了他。“尊者，请进屋里来吧，世尊也坐在屋里。”“不妥当，优婆塞。”优婆塞接过长老的钵，装满食物后拿出来给了长老。然后跟随长老一段路后返回，在世尊面前坐下，这样说道：“尊者，大尼沙巴长老即使听说‘世尊在屋里坐着’也不愿意进来，难道他有胜过您的功德吗？”诸佛是没有称赞上的悭吝的。于是世尊这样说：“优婆塞，我们是等待供养而坐在屋里，那位比丘不是这样坐着盼望食物。我们住在村庄附近的住所，他却只住在森林里。我们住在有遮蔽处，他却只住在露天。”世尊就像注满大海一般，讲述了他如此这般的功德。那位优婆塞，如同原本就燃烧的灯又被浇上了油，倍加敬信，心想：“其他的成就于我何用？我当在未来某位佛陀的座下，发愿成为称赞头陀行之第一人！” So punapi satthāraṃ nimantetvā teneva niyāmena satta divasāni dānaṃ datvā sattame divase aṭṭhasaṭṭhibhikkhusatasahassassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha – ‘‘yaṃ me, bhante, satta divasāni dānaṃ dentassa [Pg.169] mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike mahānisabhattherena pattaṭṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa paccayo hotū’’ti. Satthā ‘‘mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho’’ti olokento samijjhanabhāvaṃ disvā āha – ‘‘manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappamatthake gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī’’ti. Taṃ sutvā upāsako ‘‘buddhānaṃ dve kathā nāma natthī’’ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. So yāvatāyukaṃ sīlaṃ rakkhitvā tattha kālaṅkato sagge nibbatti. 他又一次邀请导师，以同样的方式布施七日。第七日，他向六百八十万比丘布施三衣后，俯伏于导师足下说：“尊者，我于此七日行布施，所有慈身业、慈语业、慈意业，愿我以此功德，不求其他天界成就，亦不求帝释、魔王、梵天之成就。惟愿此业成为助缘，令我于未来于某位佛陀座下，证得大尼沙巴长老（Mahānisabha Thera）所证之位，并成为十三头陀行者中的第一人。”导师观察道：“此人所愿甚大，能否实现呢？”当他见到此愿能够实现时，便说：“你所发的愿望甚为可喜。于未来十万劫后，将有名为乔达摩的佛陀出世，届时你将成为其第三位弟子，名为摩诃迦叶长老。”优婆塞听后心想：“诸佛无二语。”他认为此等成就犹如次日即可获得一般。他尽其寿守护戒律，命终之后投生于天界。 Tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassimhi sammāsambuddhe bandhumatīnagaraṃ nissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇe brāhmaṇakule nibbatti. Tasmiñca kāle ‘‘vipassī bhagavā sattame sattame saṃvacchare dhammaṃ kathetī’’ti mahantaṃ kolāhalaṃ hoti. Sakalajambudīpe devatā ‘‘satthā dhammaṃ kathessatī’’ti ārocenti, brāhmaṇo taṃ sāsanaṃ assosi. Tassa ca nivāsanasāṭako eko hoti, tathā brāhmaṇiyā, pārupanaṃ pana dvinnampi ekameva. Sakalanagare ‘‘ekasāṭakabrāhmaṇo’’ti paññāyati. Brāhmaṇānaṃ kenacideva kiccena sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ gacchati, brāhmaṇīnaṃ sannipāte sati sayaṃ gehe tiṭṭhati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. Tasmiṃ pana divase brāhmaṇo brāhmaṇiṃ āha – ‘‘bhoti, kiṃ rattiṃ dhammassavanaṃ suṇissasi divā’’ti? ‘‘Mayaṃ mātugāmajātikā nāma rattiṃ sotuṃ na sakkoma, divā sossāmī’’ti brāhmaṇaṃ gehe ṭhapetvā vatthaṃ pārupitvā upāsikāhi saddhiṃ divā gantvā satthāraṃ vanditvā ekamante nisinnā dhammaṃ sutvā upāsikāhiyeva saddhiṃ āgamāsi. Atha brāhmaṇo brāhmaṇiṃ gehe ṭhapetvā vatthaṃ pārupitvā vihāraṃ gato. 从那以后，他在天界与人间享受福报。距今九十一劫前，毗婆尸(Vipassī)正等觉者住于般头摩提城(Bandhumatī-nagara)附近的安稳鹿野苑(Khema Migadāya)之际，他从天界命终，投生于一个家道衰败的婆罗门家庭。当时有大呼声传言：“毗婆尸世尊将于第七年说法。”遍及整个瞻部洲(Jambudīpa)的天神都宣告：“导师将要说法了！”那位婆罗门听到了此消息。他有一件下裙，其妻亦然，但两人仅共用一件上衣。全城皆知其为“一衣婆罗门”。若有婆罗门众因事集会，他便让妻子留在家中，自己前去；若有婆罗门女集会，他便自己留在家中，由妻子披上那件衣服前去。那一日，婆罗门问其妻：“夫人，汝欲夜间听法，抑或白日？”“我等女流之辈，夜间听法不便，我将于白日去听。”于是她让婆罗门留在家中，自己披上那件衣服，白日与众优婆夷同去。她顶礼导师后，坐于一旁听法，之后便与众优婆夷一同回来。其后，婆罗门让妻子留在家中，自己披上那件衣服去了精舍。 Tasmiṃ ca samaye satthā parisamajjhe alaṅkatadhammāsane sannisinno cittabījaniṃ ādāya ākāsagaṅgaṃ otārento viya sineruṃ matthaṃ katvā [Pg.170] sāgaraṃ nimmathento viya dhammakathaṃ katheti. Brāhmaṇassa parisante nisinnassa dhammaṃ suṇantassa paṭhamayāmasmiṃyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. So pārutavatthaṃ saṅgharitvā ‘‘dasabalassa dassāmī’’ti cintesi. Athassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji, so ‘‘brāhmaṇiyā ca mayhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ natthi, apārupitvā ca nāma bahi carituṃ na sakkā’’ti sabbathāpi adātukāmo ahosi. Athassa nikkhante paṭhamayāme majjhimayāmepi tatheva pīti uppajji, so tatheva ca cintetvā tatheva adātukāmo ahosi. Athassa majjhimayāme nikkhante pacchimayāmepi tatheva pīti uppajji, so ‘‘taraṇaṃ vā hotu maraṇaṃ vā, pacchāpi jānissāmī’’ti vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. Tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena tikkhattuṃ apphoṭetvā ‘‘jitaṃ me jitaṃ me’’ti tayo vāre nadi. 其时，导师在会众中央，坐于庄严的法座上，手持彩扇，说法时犹如引下天空的银河，又如以须弥山为搅杵搅动大洋。婆罗门坐在会众的末席听法，在初夜时分，五种喜便生起，遍满全身。他心想：“我要将我所披的这件上衣供养给十力者。”但随即，显示出上千种过患的悭吝心生起，他想：“我和妻子只有这一件上衣，没有其他可披之物，不披上衣就无法出门。”因此他完全不想布施。初夜过后，中夜时分，同样的喜再次生起，他同样地思虑，也同样地不想布施。中夜过后，后夜时分，同样的喜再次生起，他想：“是生是死，之后便知！”便将上衣折好，放在导师的脚下。然后他弯起左臂，用右手拍打手臂三次，高呼三声：“我胜了！我胜了！” Tasmiñca samaye bandhumarājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. Rañño ca nāma ‘‘jitaṃ me’’ti saddo amanāpo hoti. So purisaṃ pesesi ‘‘gaccha etaṃ puccha kiṃ vadesī’’ti? So tena gantvā pucchito āha – ‘‘avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ jinanti, na taṃ acchariyaṃ, ahaṃ pana pacchato āgacchantassa kūṭagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ madditvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me macchariyaṃ jita’’nti āha. Puriso gantvā taṃ pavattiṃ rañño ārocesi. Rājā āha – ‘‘amhe bhaṇe dasabalassa anurūpaṃ na jānimhā, brāhmaṇo pana jānī’’ti vatthayugampi pesesi. Taṃ disvā brāhmaṇo cintesi – ‘‘ayaṃ mayhaṃ tuṇhī nisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi, satthu guṇe paṭicca uppannena mayhaṃ ko attho’’ti tampi vatthayugaṃ dasabalasseva adāsi. Rājā ‘‘kiṃ brāhmaṇena kata’’nti? Pucchitvā, ‘‘tampi tena vatthayugaṃ tathāgatasseva dinna’’nti sutvā aññāni dve vatthayugāni pesesi. So tānipi adāsi. Rājā aññānipi cattārīti evaṃ yāva dvattiṃsa vatthayugāni pesesi. Atha brāhmaṇo [Pg.171] ‘‘idaṃ vaḍḍhetvā gahaṇaṃ viya hotī’’ti attano atthāya ekaṃ brāhmaṇiyā atthāya ekanti dve vatthayugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi. Tato paṭṭhāya ca satthu vissāsiko jāto. 其时，盘陀摩王（Bandhumarājā）正坐在法座后方的帷幕内听法。国王听到“我战胜了”的声音，心生不悦。他派人去问：“去问他说了什么？”使者前去询问，婆罗门答道：“其他人骑象乘车，手持刀剑盾牌战胜敌军，那不足为奇。而我，如同用棍棒击碎从后方袭来的恶牛的头颅并将其驱走一般，我调伏了吝啬之心，将自己所披的衣物布施给了十力者。我战胜了那份吝啬。”使者回去将此事禀告国王。国王说：“诸位，我们竟不知道何为对十力者相称的供养，而这位婆罗门却知道。”于是也送去了一对衣物。婆罗门看到后心想：“我安静坐着时，他什么也没给我，却在我讲述导师的功德时才给。依靠导师的功德而得来的东西，于我何益？”于是也将那对衣物布施给了十力者。国王问起婆罗门做了什么，当他听说“那对衣物也被他布施给如来了”之后，便又送去另外两对衣物。婆罗门也布施了它们。国王又送去四对，如此这般，直到送了三十二对衣物。这时婆罗门想：“这样不断增加，就好像在索取一样。”于是为自己取了一对衣物，为他的婆罗门妻子取了一对，将其余三十对都布施给了如来。从那时起，他成为了导师的亲信。 Atha naṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanikaṃ attano pārutaṃ rattakambalaṃ datvā āha – ‘‘ito paṭṭhāya idaṃ pārupitvā dhammaṃ suṇāhī’’ti. So ‘‘kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā’’ti? Cintetvā, antogandhakuṭiyaṃ tathāgatamañcassa upari vitānaṃ katvā agamāsi. Atha ekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. Tasmiñca samaye chabbaṇṇā buddharasmiyo kambalaṃ paṭihaññanti, kambalo ativiya virocati. Rājā uddhaṃ olokento sañjānitvā āha – ‘‘bhante, amhākaṃ esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno’’ti. Tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena ahaṃ pūjitoti. Rājā ‘‘brāhmaṇo yuttakaṃ aññāsi, na maya’’nti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. Sopi ‘‘aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī’’ti catusaṭṭhi salākabhattāni upanibandhāpetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti. 后来有一天，在寒冷的时节，国王看见他在世尊身边听法，便将自己所披、价值十万的红色毛毯给了他，说道：“从今以后，你就披着这个听法吧。”他心想：“我这腐朽之身，要这毛毯何用？”于是，他在香孤邸(gandhakuṭi)中将毛毯做成天盖，悬挂在如来的床座上方后离去。又有一天，国王清晨前往精舍，在香孤邸中坐在世尊身边。其时，六色佛光照在毛毯上，毛毯显得异常明亮。国王抬头看，认了出来，说道：“尊者，这是我们的毛毯，是我们送给那位单衣婆罗门的。”世尊说：“大王，你供养了婆罗门，而婆罗门供养了我。”国王心生欢喜，想道：“婆罗门知道什么是合宜的，而我们却不知道。”他于是将对人们有益的一切物品，每样都备齐八份，行此名为“一切八”的布施，并任命那位婆罗门为国师。那位婆罗门也想：“八个八就是六十四。”便设立了六十四份筹食，终生行布施、持守戒律，由此命终后，投生到天界。 Puna tato cuto imasmiṃ kappe koṇāgamanassa ca bhagavato kassapadasabalassa cāti dvinnaṃ buddhānaṃ antare bārāṇasiyaṃ kuṭumbiyaghare nibbatto, so vuddhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ carati. Tasmiñca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetuṃ āraddho. So disvā, ‘‘kasmā, bhante, saṅgharitvā ṭhapethā’’ti? Āha. Anuvāto nappahotīti. ‘‘Iminā, bhante, karothā’’ti sāṭakaṃ datvā, ‘‘nibbattanibbattaṭṭhāne me kenaci parihāni mā hotū’’ti patthanaṃ paṭṭhapesi. Gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi. 其后，他从天界死后，于此劫中，在拘那含牟尼(Koṇāgamana)世尊与迦叶(Kassapa)十力者二佛之间，投生于波罗奈(Bārāṇasī)一长者家。他长大后，过着在家生活，一日于林中经行。其时，一位独觉佛正在河边缝制僧袍，因经线不足，正要将其叠起收好。他看见后问道：“尊者，为何要将它叠起收好？”独觉佛答道：“经线不够。”他说：“尊者，请用此布。”便将自己的外衣布施给他，并发愿道：“愿我于一切生处，皆无任何减损。”又于其家中，正当其妻与其妹争吵时，一位独觉佛为乞食而入内。 Athassa [Pg.172] bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya ‘‘evarūpaṃ bālaṃ yojanasatena parivajjeyya’’nti patthanaṃ paṭṭhapesi. Sā gehadvāre ṭhitā taṃ sutvā, ‘‘imāya dinnaṃ bhattaṃ esa mā bhuñjatū’’ti pattaṃ gahetvā piṇḍapātaṃ chaḍḍetvā kalalassa pūretvā adāsi. Itarā disvā, ‘‘bāle maṃ tāva akkosa vā pahara vā. Evarūpassa pana dve asaṅkheyyāni pūritapāramissa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yutta’’nti āha. Athassa bhariyāya paṭisaṅkhānaṃ uppajji. Sā ‘‘tiṭṭhatha, bhante’’ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā pavarassa catumadhurassa pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ paccekabuddhassa hatthe ṭhapetvā, ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ paṭṭhapesi. Paccekabuddho anumoditvā ākāsaṃ pakkhandi. Tepi jāyampatikā yāvatāyukaṃ kusalaṃ katvā sagge nibbattitvā puna tato cavitvā upāsako bārāṇasiyaṃ asītikoṭivibhavassa seṭṭhino putto hutvā nibbatti, itarā tādisasseva dhītā hutvā nibbatti. 然后，他的妹妹供养了独觉佛钵食后，针对他的妻子发愿说：“愿我能远离这样的愚人一百由旬。”她（妻子）站在门口听到这话，便想：“别让他吃这个女人给的饭！”于是她夺过钵，倒掉里面的钵食，装满了泥巴给他。另一位（妹妹）看到后说：“你这愚人！你尽管辱骂我或殴打我，但是倒掉像这样一位已圆满二阿僧祇劫波罗蜜者的钵中饭食，再装上泥巴给他，这实在不该！”这时，他的妻子生起了省思之心。她说：“尊者，请留步。”便倒掉泥巴，洗净钵，用香粉擦拭，然后装满上等的四蜜，上面再浇上莲蕊色、光芒闪耀的酥油，放到独觉佛手中，并发愿道：“正如这钵食光明灿烂，愿我的身体也光明灿烂。”独觉佛随喜后，飞入空中而去。这对夫妻一生行善，命终后投生到天界。之后又从天界死去，那位优婆塞(upāsaka)投生为波罗奈(Bārāṇasī)一位拥有八十俱胝财富的长者之子，另一位（妻子）则投生为同等长者的女儿。 Tassa vuddhippattassa tameva seṭṭhidhītaraṃ ānayiṃsu. Tassā pubbe adinnavipākassa tassa kammassa ānubhāvena patikulaṃ paviṭṭhamattāya ummārabbhantare sakalasarīraṃ ugghāṭitavaccakuṭi viya duggandhaṃ jātaṃ. Seṭṭhikumāro ‘‘kassāyaṃ gandho’’ti pucchitvā ‘‘seṭṭhikaññāyā’’ti sutvā ‘‘nīharatha nīharathā’’ti ābhataniyāmeneva kulagharaṃ pesesi. Sā eteneva nīhārena sattasu ṭhānesu paṭinivattitā cintesi – ‘‘ahaṃ sattasu ṭhānesu paṭinivattā. Kiṃ me jīvitenā’’ti? Attano ābharaṇabhaṇḍaṃ bhañjāpetvā suvaṇṇiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthataṃ caturaṅgulubbedhaṃ. Tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalahatthake ādāya kassapadasabalassa cetiyakaraṇaṭṭhānaṃ gatā. Tasmiñca khaṇe ekā iṭṭhakapanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti. Seṭṭhidhītā vaḍḍhakiṃ āha – ‘‘imaṃ iṭṭhakaṃ ettha ṭhapethā’’ti. Amma, bhaddake kāle āgatāsi, sayameva ṭhapehīti. Sā āruyha telena haritālamanosilaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari [Pg.173] aṭṭhahi uppalahatthakehi pūjaṃ katvā vanditvā, ‘‘nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho’’ti patthanaṃ katvā, cetiyaṃ vanditvā, padakkhiṇaṃ katvā agamāsi. 他长大后，人们为他迎娶了那位富商之女。由于她过去未成熟的恶业果报的威力，她刚一踏入夫家的门槛内，全身就散发出如同敞开的厕所般的恶臭。富商之子问：“这是谁的臭味？”听说“是富商之女”后，便命令道：“把她赶出去！赶出去！”她就这样被以接来时同样的方式送回了娘家。她如此被七家退回后，心想：“我已被七家退回，活着还有什么意思？”于是她让人砸碎自己的首饰，制成一块一肘长、一张手宽、四指厚的金砖。然后她拿着一团雄黄与雌黄，手持八束青莲花，前往迦叶（Kassapa）十力者的佛塔建造之地。恰于其时，一圈砖正砌到缺一块接合砖的地方。富商之女对工匠说：“请把这块砖安在这里。”工匠说：“姑娘，你来得正是时候，你自己放上去吧。”她于是爬上去，用油调和雄黄与雌黄作为粘合剂，将金砖安放好，然后在上面用八束青莲花作供养。她顶礼后发愿道：“愿我生生世世，身上散发旃檀之香，口中散发青莲之香。”她礼敬佛塔，右绕后离去。 Atha tasmiṃyeva khaṇe yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi. Nagarepi nakkhattaṃ saṃghuṭṭhaṃ hoti. So upaṭṭhāke āha – ‘‘tadā idha ānītā seṭṭhidhītā atthi, kahaṃ sā’’ti? ‘‘Kulagehe sāmī’’ti. ‘‘Ānetha naṃ, nakkhattaṃ kīḷissāmā’’ti. Te gantvā, taṃ vanditvā ṭhitā ‘‘kiṃ, tātā, āgatatthā’’ti? Tāya puṭṭhā taṃ pavattiṃ ācikkhiṃsu. ‘‘Tātā, mayā ābharaṇabhaṇḍena cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthī’’ti. Te gantvā seṭṭhiputtassa ārocesuṃ. ‘‘Ānetha naṃ, piḷandhanaṃ labhissāmā’’ti. Te ānayiṃsu. Tassā saha gharappavesena sakalagehaṃ candanagandhañceva nīluppalagandhañca vāyi. 其时，那位长者子，即她最初被带到其家中的那位，对她生起了忆念。城中也宣告了节庆。他对其侍者说：“先前被带到此处的长者女，她现在何处？”“主人，她在娘家。”“将她带来，我们共庆佳节。”他们前去，对她行礼后站立一旁。她问道：“诸位，为何而来？”被她一问，他们便说明了原委。她说：“诸位，我已用饰品供养了塔，我没有饰品了。”他们回去禀告了长者子。他说：“将她带来，我们自会得到饰品。”他们便将她带来了。随着她进入屋中，整座屋子都飘散着旃檀香与青莲花香。 Seṭṭhiputto taṃ pucchi – ‘‘paṭhamaṃ tava sarīrato duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati. Kiṃ eta’’nti? Sā ādito paṭṭhāya attano katakammaṃ ārocesi. Seṭṭhiputto ‘‘niyyānikaṃ vata buddhānaṃ sāsana’’nti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena parikkhipitvā tattha tattha rathacakkappamāṇehi suvaṇṇapadumehi alaṅkari. Tesaṃ dvādasahatthā olambakā honti. So tattha yāvatāyukaṃ ṭhatvā sagge nibbattitvā tato cuto bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule nibbatti. Seṭṭhikaññā devalokato cavitvā rājakule jeṭṭhadhītā hutvā nibbatti. 长者子问她：“先前从你身上散发的是恶臭，如今身上却散发旃檀香，口中散发青莲花香。这是为何？”她便从头说起自己所造之业。长者子心生净信道：“佛陀之教法，实乃导向出离！”于是用毛毡衣覆盖一座一由旬高的金塔，并在塔的各处以车轮大小的金莲花装饰。从这些莲花上，垂下十二肘长的璎珞。他在那里住至寿尽，投生天界；从天界死后，投生于离波罗奈城（Bārāṇasī）一由旬远的一个大臣家中。长者女从天界死后，投生为王室的长女。 Tesu vayappattesu kumārassa vasanagāme nakkhattaṃ saṃghuṭṭhaṃ, so mātaraṃ āha – ‘‘sāṭakaṃ me amma dehi, nakkhattaṃ kīḷissāmī’’ti. Sā dhotavatthaṃ nīharitvā adāsi. ‘‘Amma thūlaṃ ida’’nti. Aññaṃ nīharitvā adāsi, tampi paṭikkhipi. Aññaṃ nīharitvā adāsi, tampi paṭikkhipi. Atha naṃ mātā āha – ‘‘tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puñña’’nti. ‘‘Labhanaṭṭhānaṃ gacchāmi ammā’’ti. ‘‘Putta ahaṃ ajjeva tuyhaṃ bārāṇasinagare rajjapaṭilābhampi icchāmī’’ti. So mātaraṃ vanditvā āha – ‘‘gacchāmi ammā’’ti. ‘‘Gaccha, tātā’’ti. Evaṃ kirassā cittaṃ ahosi [Pg.174] – ‘‘kahaṃ gamissati, idha vā ettha vā gehe nisīdissatī’’ti? So pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. So cā bārāṇasirañño kālaṅkatassa sattamo divaso hoti. 当他们成年后，少年所住的村庄里宣告举行节庆。他对母亲说：“母亲，请给我一件衣裳，我要去参加节庆。”她拿出洗净的衣裳给他。“母亲，这太粗糙了。”她又拿出另一件给他，他也拒绝了。再拿出一件，他还是拒绝了。于是母亲对他说：“孩子，我们生在这样的家庭，没有福报获得比这更精细的衣裳。”他说：“母亲，我要去能得到它的地方。”她说：“孩子，我但愿你今天就在波罗奈城(Bārāṇasī)获得王位。”他顶礼母亲说：“母亲，我走了。”“去吧，孩子。”据说她当时心里想：“他能去哪里呢？无非是待在这屋里或那屋里罢了。”但他却因福德定法，离家前往波罗奈城，在园林里的吉祥石板上，蒙头而卧。而那一天，正是波罗奈王驾崩的第七日。 Amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītāva atthi, putto natthi. Arājakaṃ rajjaṃ na tiṭṭhati. Ko rājā hotī’’ti mantetvā, ‘‘tvaṃ hohi, tvaṃ hohī’’ti. Purohito āha – ‘‘bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjemā’’ti. Te kumudavaṇṇe cattāro sindhave yojetvā, pañcavidhaṃ rājakakudhabhaṇḍaṃ setacchattañca rathasmiṃyeva ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. Ratho pācīnadvārena nikkhamitvā uyyānābhimukho ahosi, ‘‘paricayena uyyānābhimukho gacchati, nivattemā’’ti keci āhaṃsu. Purohito ‘‘mā nivattayitthā’’ti āha. Ratho kumāraṃ padakkhiṇaṃ katvā ārohanasajjo hutvā aṭṭhāsi. Purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento ‘‘tiṭṭhatu ayaṃ dīpo, dvisahassadīpaparivāresu catūsu dīpesu esa rajjaṃ kātuṃ yutto’’ti vatvā, ‘‘punapi tūriyāni paggaṇhātha punapi paggaṇhāthā’’ti tikkhattuṃ tūriyāni paggaṇhāpesi. 大臣们为国王办完丧事后，坐在王宫庭院里商议道：“国王只有一位女儿，没有儿子。国家无主则不能存立。谁来当国王呢？”商议之后，他们互相说道：“你来当，你来当。”国师说：“不必多看了，放出吉祥车吧。”他们套上四匹白莲花色的信度马，将五种王室信物和白伞盖都放在车上，然后放出车子，命人在后面奏乐。车子从东门出去，朝向园林。有人说：“车子是因熟悉而朝园林去的，我们把它调回来吧。”国师说：“不要调回来。”车子右绕少年一圈后，停下来，做好了让他登乘的准备。国师掀开少年盖布的一角，察看他的脚底后说：“且不说此洲，此人堪能统治两千小岛所围绕的四大洲！”说完，三次下令道：“再奏乐！再奏乐！” Atha kumāro mukhaṃ vivaritvā oloketvā, ‘‘kena kammena āgatatthā’’ti? Āha. ‘‘Deva, tumhākaṃ rajjaṃ pāpuṇātī’’ti. ‘‘Rājā kaha’’nti. ‘‘Devattaṃ gato sāmī’’ti. ‘‘Kati divasā atikkantā’’ti? ‘‘Ajja sattamo divaso’’ti. ‘‘Putto vā dhītā vā natthī’’ti. ‘‘Dhītā atthi deva, putto natthī’’ti. ‘‘Tena hi karissāmi rajja’’nti. Te tāvadeva abhisekamaṇḍapaṃ katvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu. 于是少年揭开脸上的遮盖物，环顾四周问道：“你们为何事而来？”他们回答：“陛下，王位已降临于您。”“国王在哪里？”“主上已驾崩。”“过了几天了？”“没有儿子或女儿吗？”“陛下，有位女儿，没有儿子。”“既然如此，我将为王。”他们立刻建起一座灌顶棚，用一切饰物庄严了公主，将她带到园林，为少年举行了灌顶仪式。 Athassa katābhisekassa satasahassagghanikaṃ vatthaṃ upahariṃsu. So ‘‘kimidaṃ, tātā’’ti? Āha. ‘‘Nivāsanavatthaṃ devā’’ti. ‘‘Nanu, tātā, thūla’’nti. ‘‘Manussānaṃ paribhogavatthesu ito sukhumataraṃ natthi devā’’ti. ‘‘Tumhākaṃ rājā evarūpaṃ nivāsesī’’ti? ‘‘Āma, devā’’ti. ‘‘Na maññe puññavā tumhākaṃ [Pg.175] rājā, suvaṇṇabhiṅgāraṃ āharatha, labhissāma vattha’’nti. Suvaṇṇabhiṅgāraṃ āhariṃsu. So uṭṭhāya hatthe dhovitvā, mukhaṃ vikkhāletvā, hatthena udakaṃ ādāya, puratthimadisāya abbhukkiri, ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇaṃ pacchimaṃ uttaranti evaṃ catasso disā abbhukkiri, sabbadisāsu aṭṭha aṭṭha katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo mā suttaṃ kantiṃsūti evaṃ bheriṃ cārāpethā’’ti vatvā, chattaṃ ussāpetvā, alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā, pāsādaṃ āruyha mahāsampattiṃ anubhavi. 其后，人们为刚举行过灌顶仪式的他献上一件价值十万的衣裳。他问道：“诸位，这是什么？”他们回答：“陛下，这是下裙。”他说：“诸位，这不是很粗糙吗？”“陛下，在人们所穿用的衣物中，没有比这更细滑的了。”“你们的国王也穿这样的吗？”“是的，陛下。”“我想你们的国王福报浅薄。拿金瓶来，我们就能得到衣裳了。”他们拿来了金瓶。他起身洗手漱口，用手取水向东方洒去，八棵如意树便破开坚实的大地长了出来。他又取水洒向南、西、北方，如此洒遍四方，四方各长出八棵，总共三十二棵如意树长了出来。他穿上一件天衣，又披上一件，然后下令道：“在难陀(Nanda)王的国境内，传令击鼓，让纺纱女不再纺纱！”说完，他升起伞盖，庄严整备，乘上最胜象背进入城中，登上宫殿，享受巨大的财富。 Evaṃ kāle gacchante ekadivasaṃ devī rañño sampattiṃ disvā, ‘‘aho tapassī’’ti kāruññākāraṃ dassesi. ‘‘Kimidaṃ devī’’ti? Ca puṭṭhā, ‘‘atimahatī, deva, sampatti, atīte buddhānaṃ saddahitvā kalyāṇaṃ akattha, idāni anāgatassa paccayaṃ kusalaṃ na karothā’’ti? Āha. ‘‘Kassa dassāmi? Sīlavanto natthī’’ti. ‘‘Asuñño, deva, jambudīpo arahantehi, tumhe dānameva sajjetha, ahaṃ arahante lacchāmī’’ti āha. Rājā punadivase pācīnadvāre dānaṃ sajjāpesi. Devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā – ‘‘sace etissā disāya arahanto atthi, āgacchantu amhākaṃ bhikkhaṃ gaṇhantū’’ti āha. Tassaṃ disāyaṃ arahanto nāhesuṃ. Taṃ sakkāraṃ kapaṇaddhikayācakānaṃ adaṃsu. 如此，时光流逝。有一天，王后看到国王的财富，现出怜悯之相说：“唉，真是个不幸之人！”国王问道：“王后，这是何意？”王后被问后答道：“陛下，您的财富极其巨大。您过去因信奉诸佛而行了善业，如今却不为来世造作善业为助缘。”国王说：“我能布施给谁呢？没有具戒者。”王后说：“陛下，瞻部洲(Jambudīpa)并非没有阿罗汉。您只管准备布施，我自会找到阿罗汉。”第二天，国王在东门备办了布施。王后一大早就受持了布萨(uposatha)戒，在宫殿上层面向东方，俯卧祈请道：“如果此方有阿罗汉，愿他们前来接受我们的斋食！”但那个方向没有阿罗汉。他们便将那份供养给了贫者、旅人与乞丐。 Punadivase dakkhiṇadvāre dānaṃ sajjetvā tatheva akāsi, punadivase pacchimadvāre. Uttaradvāre sajjitadivase pana deviyā tatheva nimantentiyā himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi ‘‘mārisā, nandarājā tumhe nimanteti, adhivāsetha tassā’’ti. Te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā ākāsena āgantvā uttaradvāre otariṃsu. Manussā gantvā ‘‘pañcasatā, deva, paccekabuddhā āgatā’’ti rañño ārocesuṃ. Rājā saddhiṃ deviyā gantvā vanditvā pattaṃ gahetvā paccekabuddhe pāsādaṃ āropetvā tesaṃ dānaṃ datvā bhattakiccāvasāne rājā [Pg.176] saṅghatherassa, devī saṅghanavakassa pādamūle nipajjitvā, ‘‘ayyā paccayehi na kilamissanti, mayaṃ puññena na hāyissāma, amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā’’ti paṭiññaṃ kāretvā uyyāne pañca paṇṇasālāsatāni pañca caṅkamanasatānīti sabbākārena nivāsaṭṭhānaṃ sampādetvā tattha vasāpesuṃ. 次日，她在南门备办布施，也做了同样的事；再一日，则在西门。轮到在北门备办的那天，当王后同样祈请时，住在雪山中的莲华王后(Padumavatī)的五百位独觉佛儿子中，最年长的大红莲(Mahāpaduma)独觉佛对他的兄弟们说：“诸位贤者，难陀王正在邀请你们，请你们应允。”他们应允后，次日在阿耨达池(Anotatta)盥洗完毕，从空中飞来，降落在北门。侍者们去禀告国王：“陛下，五百位独觉佛来了。”国王与王后一同前去顶礼，接过他们的钵，将独觉佛们迎上宫殿，供养他们。用餐完毕，国王在僧团上座足下，王后在僧团最年少者足下顶礼，请求道：“尊者们，您们受用资具将不会劳累，我们的福德也不会减损，请答应我们，终生安住于此。”得到他们的承诺后，便在园林里建造了五百座茅棚和五百条经行处，以一切方式备妥了住处，让他们安住下来。 Evaṃ kāle gacchante rañño paccanto kupito. ‘‘Ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjī’’ti deviṃ ovaditvā gato. Tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. Mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamane ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi, etenupāyena sesāpīti sabbepi parinibbutā. Punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānaṃ haritūpalittaṃ kāretvā pupphāni vikiritvā dhūpaṃ datvā tesaṃ āgamanaṃ olokayantī nisinnā āgamanaṃ apassantī purisaṃ pesesi – ‘‘gaccha, tāta, jānāhi, kiṃ ayyānaṃ kiñci aphāsuka’’nti? So gantvā mahāpadumassa paṇṇasālāya dvāraṃ vivaritvā tattha apassanto caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā, ‘‘kālo, bhante’’ti āha. Parinibbutasarīraṃ kiṃ kathessati? So ‘‘niddāyati maññe’’ti gantvā piṭṭhipāde hatthena parāmasi. Pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā dutiyassa santikaṃ agamāsi, evaṃ tatiyassāti sabbesaṃ parinibbutabhāvaṃ ñatvā rājakulaṃ gato. ‘‘Kahaṃ, tāta, paccekabuddhā’’ti? Puṭṭho ‘‘parinibbutā, devī’’ti āha. Devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ katvā dhātuyo gahetvā cetiyaṃ patiṭṭhāpesi. 时光流逝，国王的边境发生动乱。“我前去平定边境，你当对诸独觉佛不放逸。”国王如此告诫王后后便离去。在他尚未归来时，诸独觉佛的寿行便已尽了。大红莲(Mahāpaduma)独觉佛于一夜三时中行禅定之乐，至黎明时分，他倚靠着扶手板站立，就此般涅槃于无余依涅槃界；其余诸独觉佛也以同样的方式般涅槃。次日，王后命人用牛粪涂抹独觉佛们的坐处，散上鲜花，燃香供养，坐着等候他们的到来。不见他们前来，便派人去探问：“去吧，侍者，看看尊者们是否有什么不适？”那人前去，打开大红莲独觉佛的叶屋，不见其人，便走到经行处，看见他倚靠着扶手板站立，于是上前顶礼，说道：“尊者，时间到了。”已般涅槃的色身如何能言语？他想：“大概是睡着了。”便上前用手触摸其脚背。因双脚冰冷僵硬，他了知其已般涅槃。他又去到第二位独觉佛处，乃至第三位，如此了知所有独觉佛都已般涅槃后，便返回王宫。“侍者，独觉佛们在哪里？”被问后，他答道：“王后，他们已般涅槃了。”王后哭泣悲号，与城中众人一同前往彼处，举行了隆重的仪式，为诸独觉佛处理了遗体，收取舍利，并建塔供奉。 Rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi ‘‘kiṃ, bhadde, paccekabuddhesu nappamajji, nirogā ayyā’’ti? ‘‘Parinibbutā devā’’ti. Rājā cintesi – ‘‘evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkho’’ti? So nagaraṃ agantvā uyyānameva pavisitvā jeṭṭhaputtaṃ pakkosāpetvā tassa rajjaṃ paṭiyādetvā sayaṃ samaṇakapabbajjaṃ pabbaji, devīpi [Pg.177] ‘‘imasmiṃ pabbajite ahaṃ kiṃ karissāmī’’ti? Tattheva uyyāne pabbajitā. Dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu. 国王平定边境归来，向出来迎接他的王后问道：“贤妻，你对诸独觉佛没有放逸吧？尊者们都安好吗？”“陛下，他们已般涅槃了。”国王心想：“即使是这样的智者也会死亡，我们又何来解脱？”他没有进城，直接进入御苑，召来长子，将王位传授给他，自己出家为沙门。王后也想：“他既然已出家，我留在此处做什么呢？”她便也在那座御苑里出家了。两人都修习禅那，命终后，投生于梵天界。 Tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāvisi. Ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa aggamahesiyā kucchimhi nibbatto, ayaṃ bhaddā kāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa aggamahesiyā kucchismiṃ nibbattā. Tesaṃ kho anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime vasse bhaddāya soḷasame vasse sampatte mātāpitaro puttaṃ oloketvā, ‘‘tāta, tvaṃ vayappatto, kulavaṃso nāma patiṭṭhapetabbo’’ti ativiya nippīḷayiṃsu. Māṇavo āha – ‘‘mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathetha. Ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ pacchato nikkhamitvā pabbajissāmī’’ti. Te katipāhaṃ atikkamitvā puna kathayiṃsu, sopi tatheva paṭikkhipi. Puna kathayiṃsu, punapi paṭikkhipi. Tato paṭṭhāya mātā nirantaraṃ kathetiyeva. 当他们还住在那里时，我们的导师出现于世间，转动了无上法轮，次第进入王舍城(Rājagaha)。这位毕钵离(Pippali)青年出生在摩揭陀(Magadha)国大渡口婆罗门村的迦毗罗(Kapila)婆罗门之正妻胎中；这位跋陀·迦比罗尼(Bhaddā Kāpilānī)出生在摩德罗(Maddara)国娑伽罗(Sāgala)城的拘尸罗(Kosiya)氏婆罗门之正妻胎中。他们渐渐长大，当毕钵离青年二十岁、跋陀十六岁时，父母看着儿子，极力催促道：“孩子，你已成年，应当延续家族血脉。”青年说：“请不要在我耳边说这样的话。只要二位在世，我必将奉养；二位命终后，我将出家。”过了几天，他们又提起此事，他还是同样地拒绝了。他们再次提起，他又再次拒绝。从那以后，母亲便不断地劝说。 Māṇavo ‘‘mama mātaraṃ saññāpessāmī’’ti rattasuvaṇṇassa nikkhasahassaṃ datvā suvaṇṇakārehi ekaṃ itthirūpaṃ kārāpetvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsāpetvā vaṇṇasampannehi pupphehi ceva nānāalaṅkārehi ca alaṅkārāpetvā mātaraṃ pakkosāpetvā āha – ‘‘amma evarūpaṃ ārammaṇaṃ labhanto gehe vasāmi, alabhanto na vasāmī’’ti. Paṇḍitā brāhmaṇī cintesi – ‘‘mayhaṃ putto puññavā dinnadāno katābhinīhāro, puññaṃ karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgā bhavissatī’’ti aṭṭha brāhmaṇe pakkosāpetvā sabbakāmehi santappetvā suvaṇṇarūpakaṃ rathaṃ āropetvā, ‘‘gacchatha, tātā, yattha amhākaṃ jātigottabhogehi samānakule evarūpaṃ dārikaṃ passatha, imameva suvaṇṇarūpakaṃ, paṇṇākāraṃ katvā dethā’’ti uyyojesi. 青年心想：“我要让母亲明白。”便给金匠一千尼卡(nikkha)的赤金，让他们打造一尊女子像。待金像完成最后的擦拭磨光工序后，他为之穿上红色衣裳，饰以色彩绚丽的鲜花与种种饰品，然后叫来母亲说：“母亲，若能得到这样的女子，我就居家生活；若得不到，则不。”聪慧的婆罗门女心想：“我儿有福德，曾行布施，已发誓愿。他行福业时并非独自一人，必有一位与此金像相仿的女子曾与他共修福德。”于是她召来八位婆罗门，以各种所需之物款待使他们满意，然后将金像置于车上，派遣他们说：“去吧，诸位，去寻找与我们家世、种姓、财富相当的家族，若见到有如此金像一般的少女，便将此金像作为聘礼送上。” Te ‘‘amhākaṃ nāma etaṃ kamma’’nti nikkhamitvā, ‘‘kattha gamissāmā’’ti? Cintetvā, ‘‘maddaraṭṭhaṃ nāma itthākaro, maddaraṭṭhaṃ gamissāmā’’ti maddaraṭṭhe sāgalanagaraṃ [Pg.178] agamiṃsu. Tattha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamantaṃ nisīdiṃsu. Atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sirigabbhe nisīdāpetvā nhāyituṃ āgacchantī taṃ rūpakaṃ disvā, ‘‘ayyadhītā me idhāgatā’’ti saññāya tajjetvā ‘‘dubbinite, kiṃ tvaṃ idhāgatā’’ti? Talasattikaṃ uggiritvā, ‘‘gaccha sīgha’’nti gaṇḍapasse pahari. Hattho pāsāṇe paṭihato viya kampittha. Sā paṭikkamitvā ‘‘evaṃ thaddhaṃ nāma mahāgīvaṃ disvā, ‘ayyadhītā me’ti saññaṃ uppādesiṃ, ayyadhītāya hi me ayaṃ nivāsanapaṭiggāhikāpi ayuttā’’ti āha. Atha naṃ te manussā parivāretvā ‘‘evarūpā te sāmidhītā’’ti pucchiṃsu. ‘‘Kiṃ esā, imāya sataguṇena sahassaguṇena mayhaṃ ayyā abhirūpatarā, dvādasahatthe gabbhe nisinnāya padīpakiccaṃ natthi, sarīrobhāseneva tamaṃ vidhamatī’’ti. ‘‘Tena hi āgacchā’’ti taṃ khujjaṃ gahetvā suvaṇṇarūpakaṃ rathaṃ āropetvā kosiyagottassa gharadvāre ṭhatvā āgamanaṃ nivedayiṃsu. 他们想：“这正是我们的任务。”便出发了。他们思量着：“该去哪里呢？”“摩德罗国(Maddaraṭṭha)是美女的宝库，我们就去摩德罗国吧。”于是他们前往摩德罗国的娑伽罗(Sāgala)城。在那里，他们将金像安置在渡口浴场，自己坐在一旁。那时，跋陀(Bhaddā)的乳母为跋陀沐浴、装扮后，让她坐在华美的内室里，自己前来沐浴。她看见那尊金像，以为是“我的小姐来这里了”，便上前斥责道：“无礼的丫头，你来这里做什么？”说着举起手掌，喝道：“快走！”便朝金像的脸颊打去。手碰到金像，犹如击石，为之震动。她退后说：“我竟把这么僵硬的大脖子错认成我的小姐！此像连为我的小姐拿换洗衣物的资格都没有。”这时，那些人围上来问她：“你的小姐长得是这样吗？”“这算什么？我的小姐比她美貌百倍、千倍、十万倍。她坐在十二肘的内室里，无需点灯，仅凭身光便能驱散黑暗。”“既然如此，那么请来吧。”他们带着那位驼背的乳母，将金像置于车上，来到憍尸迦(Kosiya)族的家门前，通报了来意。 Brāhmaṇo paṭisanthāraṃ katvā, ‘‘kuto āgatatthā’’ti? Pucchi. ‘‘Magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharato’’ti. ‘‘Kiṃ kāraṇā āgatā’’ti. ‘‘Iminā nāma kāraṇenā’’ti. ‘‘Kalyāṇaṃ, tātā, samajātigottavibhavo amhākaṃ brāhmaṇo, dassāmi dārika’’nti paṇṇākāraṃ gaṇhi. Te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu – ‘‘laddhā dārikā, kattabbaṃ karothā’’ti. Taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu – ‘‘laddhā kira dārikā’’ti. Māṇavo ‘‘ahaṃ na labhissāmīti cintesiṃ, ime laddhāti ca vadanti, anatthiko hutvā paṇṇaṃ pesissāmī’’ti rahogato paṇṇaṃ likhi, ‘‘bhaddā attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī’’ti. Bhaddāpi ‘‘asukassa kira maṃ dātukāmā’’ti sutvā rahogatā paṇṇaṃ likhi, ‘‘ayyaputto attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu. Ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārī ahosī’’ti. Dvepi paṇṇāni antarāmagge samāgacchiṃsu. ‘‘Idaṃ kassa paṇṇa’’nti? Pippalimāṇavena bhaddāya pahitanti. ‘‘Idaṃ kassa paṇṇa’’nti? Bhaddāya pippalimāṇavassa pahitanti ca vutte dvepi vācetvā, ‘‘passatha dārakānaṃ kamma’’nti phāletvā araññe chaḍḍetvā [Pg.179] samānapaṇṇaṃ likhitvā ito ca etto ca pesesuṃ. Iti tesaṃ anicchamānānaṃyeva samāgamo ahosi. 婆罗门殷勤问候后，问道：“你们从何处来？”“从摩揭陀(Magadha)国大渡口村的迦毗罗(Kapila)婆罗门家来。”“为何事而来？”“为这桩事而来。”“善哉，孩子们！那位婆罗门与我们家世、种姓、财富相当，我愿将女儿许配。”说着便收下了聘礼。他们送信给迦毗罗婆罗门说：“已得到那位女子，请准备应办之事。”听到此消息，有人告知毕钵离(Pippali)青年：“听说已得到那位女子了。”青年心想：“我本以为得不到，他们却说得到了。我既无意，当寄信一封。”他便到僻静处写信道：“愿跋陀(Bhaddā)觅得与自己家世、种姓、财富相称的居家生活，我将离家出家，望你日后莫要追悔。”跋陀也听说了这消息，便到僻静处写信道：“愿尊贵的公子觅得与自己家世、种姓、财富相称的居家生活，我将离家出家，望你日后莫要追悔。”两封信在半路相遇。“这是谁的信？”“是毕钵离青年寄给跋陀的。”“那这封是谁的信？”“是跋陀寄给毕钵离青年的。”得知后，他们读了这两封信，说道：“瞧瞧这些孩子做的事！”便将信撕碎，丢弃在林野中，然后写了一封内容一致的信，从两边分别寄出。就这样，在他们两人皆不情愿的情况下，他们的结合终究成了。 Taṃdivasaṃyeva ca māṇavopi ekaṃ pupphadāmaṃ ganthāpesi, bhaddāpi ekaṃ ganthāpesi. Tāni āsanamajjhe ṭhapetvā bhuttasāyamāsā ubhopi ‘‘sayanaṃ āruhissāmā’’ti samāgantvā māṇavo dakkhiṇapassena sayanaṃ āruhi. Bhaddā vāmapassena āruhitvā āha – ‘‘yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabba’’nti. Te pana aññamaññassa sarīrasamphassabhayena tiyāmarattiṃ niddaṃ anokkamantāva vītināmenti, divā pana hasitamattampi na hoti. Te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. Mahatī māṇavassa sampatti, ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇameva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. Yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasa dāsagāmā, cuddasa hatthānīkā, cuddasa assānīkā, cuddasa rathānīkā. 就在父母为他们主婚的当天，少年让人编了一串花环，跋达(Bhaddā)也让人编了一串。他们把花环放在床的中间，用过晚膳后，两人一同准备上床安歇。少年从右边上了床，跋达从左边上了床。跋达说道：“谁那边的花枯萎了，我们就知道谁生起了贪欲之心，不可触碰这花环。”他们因害怕身体相互接触，整夜未眠，白天甚至连微笑都没有。他们不与世俗欲乐相混，只要父母健在，就不管理家业，待父母去世后才管理。少年的财富巨大，仅一日涂身之后丢弃的金粉，就达摩揭陀(Magadha)十二那利。他有六十个设有机关水闸的大池塘，十二由旬的田产，十四个与阿努拉德普勒(Anurādhapura)城邦等大的奴隶村，十四支象军，十四支马军，十四支车军。 So ekadivasaṃ alaṅkataṃ assaṃ āruyha mahājanaparivuto kammantaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi bhinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādakādipāṇe uddharitvā khādante disvā, ‘‘tātā, ime kiṃ khādantī’’ti pucchi? ‘‘Gaṇḍuppādake ayyā’’ti. ‘‘Etehi kataṃ pāpaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayyā’’ti. So cintesi – ‘‘sace etehi kataṃ pāpaṃ mayhaṃ hoti, kiṃ me karissati sattaasītikoṭidhanaṃ? Kiṃ dvādasayojano kammanto, kiṃ yantabaddhāni saṭṭhi mahātaḷākāni, kiṃ cuddasa gāmā? Sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamitvā pabbajissāmī’’ti. 有一天，他骑着装饰好的马，在众人围绕下前往田产，站在田边，看见乌鸦等鸟类从犁头翻开的土里啄食蚯蚓等生物，便问道：“各位，这些在吃什么？”“蚯蚓，主人。”“它们所造的罪业归于谁？”“归于您，主人。”他心想：“如果它们所造的罪业归于我，那我这八十七俱胝的财富有什么用？十二由旬的田产有什么用？六十个设有机关水闸的大池塘有什么用？十四个村庄有什么用？我应将这一切都交给跋达·迦毗罗尼(Kāpilānī)，然后离家出家。” Bhaddāpi kāpilānī tasmiṃ khaṇe abbhantaravatthumhi tayo tilakumbhe pattharāpetvā dhātīhi parivutā nisinnā kāke tilapāṇake khādamāne disvā, ‘‘ammā kiṃ ime khādantī’’ti? Pucchi. ‘‘Pāṇake ayye’’ti. ‘‘Akusalaṃ kassa hotī’’ti? ‘‘Tumhākaṃ ayye’’ti. Sā cintesi – ‘‘mayhaṃ catuhatthavatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi ca panetaṃ ettakena janena kataṃ akusalaṃ mayhaṃ hoti, bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā[Pg.180], ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī’’ti. 那时，跋达·迦毗罗尼(Bhaddā Kāpilānī)在谷仓内让人摊开三罐芝麻，她被乳母们围绕着坐着，看见乌鸦啄食芝麻中的小虫，便问道：“乳母，它们在吃什么？”“小虫，夫人。”“这不善业归于谁？”“归于您，夫人。”她心想：“我所需的仅是一块四肘长的布和一‘那利’的米饭，如果这么多生命所造的不善业都归于我，那么即使历经千世，我也无法从轮回中抬起头。等夫君一回来，我就将一切都交给他，然后离家出家。” Māṇavo āgantvā nhatvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi, athassa cakkavattino anucchavikaṃ bhojanaṃ sajjayiṃsu. Dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. Tato māṇavo bhaddaṃ āha – ‘‘bhadde, tvaṃ imaṃ gharaṃ āgacchantī kittakaṃ dhanaṃ āharī’’ti? ‘‘Pañcapaṇṇāsa sakaṭasahassāni ayyā’’ti. ‘‘Etaṃ sabbaṃ, yā ca imasmiṃ ghare sattaasītikoṭiyo, yantabaddhā saṭṭhitaḷākādibhedā sampatti atthi, sabbaṃ tuyhaṃyeva niyyātemī’’ti. ‘‘Tumhe pana ayyā’’ti. ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Ayyā ahampi tumhākaṃyeva āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmī’’ti. Tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahiṃsu. Te ‘‘pabbajissāmā’’ti vatvā antarāpaṇato kasāyarasapītāni vatthāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohāretvā, ‘‘ye loke arahanto, te uddissa amhākaṃ pabbajjā’’ti pabbajitvā thavikāsu patte osāpetvā aṃse laggetvā pāsādato otariṃsu. Gehe dāsesu ca kammakāresu ca na koci sañjāni. 少年回来沐浴后，登上宫殿，坐在华丽的卧榻上。人们为他准备了堪比转轮圣王的食物。两人用完膳，待侍从退下后，便到一僻静舒适之处坐下。这时少年对跋达说：“贤妻，你来这个家时带来了多少财富？”“五万五千车，夫君。”“所有这些，以及这宅中的八十七俱胝财富，和以机关引水的六十个池塘等财产，我全部都交给你。”“那您呢，夫君？”“我将要出家。”“夫君，我正坐着等您回来，我也要出家。”三有对他们而言，犹如一座燃烧的茅舍。他们说：“我们要出家。”便让人从市集取来袈裟和瓦钵，互相剃去头发，宣称：“我们是为着世间的诸阿罗汉而出家。”他们出家后，将钵放入袋中，挂在肩上，从宫殿走下来。家中的奴仆和工匠竟无一人认出他们。 Atha ne brāhmaṇagāmato nikkhamma dāsagāmadvārena gacchante ākappakuttavasena dāsagāmavāsino sañjāniṃsu. Te rudantā pādesu nipatitvā ‘‘kiṃ amhe anāthe karotha ayyā’’ti? Āhaṃsu. ‘‘Mayaṃ, bhaṇe ‘ādittapaṇṇasālā viya tayo bhavā’ti pabbajimhā, sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti, tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā’’ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu. Thero purato gacchanto nivattitvā olokento cintesi – ‘‘ayaṃ bhaddā kāpilānī sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati. Ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitvāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī’’ti. ‘‘Koci vā pana manaṃ padūsetvā apāyapūrako bhaveyya. Imaṃ pahāya mayā gantuṃ vaṭṭatī’’ti cittaṃ uppādesi. 于是，他们从婆罗门村出来，经由奴隶村的村门离去时，奴隶村的居民从他们的仪容举止认出了他们。村民们哭着俯伏在他们脚下说：“尊者，您们为何要让我们无依无靠呢？”他们说：“诸位，我们因视三有如燃烧的茅舍而出家。若要让你们一一成为良人，百年也不足够。你们自己洗头成为良人，自谋生计吧。”说完，就在他们哭泣时离去了。长老走在前面，回头看时心想：“这位跋达·迦毗罗尼（Bhaddā Kāpilānī）是价值整个瞻部洲的女子，现在跟在我后面。可能会有人这样想：‘这些人即使出家了，也不能分开，做着不合宜的事。’或者有人因此心生不善，而将充满恶趣。我应舍下她独自前行。”他生起了此念。 So [Pg.181] purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. Bhaddāpi āgantvā vanditvā aṭṭhāsi. Atha naṃ āha – ‘‘bhadde, tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā, ‘ime pabbajitvāpi vinā bhavituṃ na sakkontī’ti cintetvā amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. Imasmiṃ dvedhāpathe tvaṃ ekaṃ gaṇha, ahaṃ ekena gamissāmī’’ti. ‘‘Āma, ayya, pabbajitānaṃ mātugāmo nāma malaṃ, ‘pabbajitvāpi vinā na bhavantī’ti amhākaṃ dosaṃ passanti, tumhe ekaṃ maggaṃ gaṇhatha, vinā bhavissāmā’’ti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha, ‘‘satasahassakappappamāṇe addhāne kato mittasanthavo ajja bhijjatī’’ti vatvā, ‘‘tumhe dakkhiṇajātikā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati, mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī’’ti vanditvā maggaṃ paṭipannā. Tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī ‘‘ahaṃ cakkavāḷagirisinerupabbate dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī’’ti vadantī viya viravamānā akampi, ākāse asanisaddo viya pavatti, cakkavāḷapabbato unnadi. 他走在前面，看见一条岔路，便停在路口。跋达也上前行礼，然后站住。于是他对她说：“贤妹，人们看见你这样的女子跟在我身后，若想“此等出家之人亦不能分离”，而对我们心生不善，大众就会充满恶趣。在此岔路，你走一条，我走另一条。”“是的，尊者。对出家人来说，女人的确是垢染。人们会看到我们的过失说：“他们出家了也分不开。”请您走一条路吧，我们分开。”她右绕三匝，于四方以五体投地礼拜，然后举起光明灿烂的合掌，说道：“于十万劫中所结之情谊，于今日断绝。”又说：“您是右生族，当走右边的路；我们女人是左生族，当走左边的路。”行礼后，二人便踏上了各自的道路。在他们分开之时，这片大地也轰鸣着震动起来，仿佛在说：“我虽能承载轮围山与须弥山，却无法承载你们的功德！”空中响起如霹雳之声，轮围山也发出巨响。 Sammāsambuddho veḷuvanamahāvihāre gandhakuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā, ‘‘kassa nu kho pathavī kampatī’’ti? Āvajjento ‘‘pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā, tesaṃ viyogaṭṭhāne ubhinnampi guṇabalena ayaṃ pathavīkampo jāto, mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī’’ti gandhakuṭito nikkhamma sayameva pattacīvaraṃ ādāya, asītimahātheresu kañci anāmantetvā tigāvutaṃ maggaṃ paccuggamanaṃ katvā rājagahassa ca nāḷandāya ca antare bahuputtakanigrodharukkhamūle pallaṅkaṃ ābhujitvā nisīdi. Nisīdanto pana aññataro paṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā ghanabuddharasmiyo vissajjento nisīdi. Iti tasmiṃ khaṇe paṇṇachattasakaṭacakkakūṭāgārādippamāṇā buddharasmiyo ito cito ca vipphandantiyo vidhāvantiyo candimasahassasūriyasahassauggamanakālo viya kurumānā taṃ vanantaraṃ ekobhāsaṃ akaṃsu. Dvattiṃsamahāpurisalakkhaṇānaṃ siriyā samujjalitatārāgaṇaṃ viya gaganaṃ, supupphitakamalakuvalayaṃ viya salilaṃ, vanantaraṃ virocittha. Nigrodharukkhassa nāma khandho seto [Pg.182] hoti, pattāni nīlāni pakkāni rattāni. Tasmiṃ pana divase satasākho nigrodharukkho suvaṇṇavaṇṇo ahosi. 正等觉者坐于竹林大精舍的香室中，听闻大地动摇之声，思惟道：“此地究竟为谁而动摇？”彼以智慧观照，了知：“毕钵利童子(Pippalimāṇava)与跋陀·迦毗罗尼(Bhaddā Kāpilānī)为我故，舍弃无量财富而出家。于彼等分别之处，因二人功德之力，此大地发生震动。我亦应摄受彼等。”于是，世尊从香室出来，独自持衣钵，未告知八十位大长老中任何一位，前行三俱卢舍迎接，于王舍城与那烂陀之间，在多子榕树(Bahuputtaka-nigrodha)下结跏趺坐。世尊坐时，并非如一普通粪扫衣比丘，而是显现佛陀威仪，放射八十肘量之浓密佛光而坐。刹那间，大小如树叶、伞盖、车轮、楼阁之佛光，于此彼处闪耀奔流，犹如千月千日同时升起，令整片林野光明普照。因三十二大士相之光辉，林野大放光明，犹如布满璀璨星辰之天空，亦如莲花与青莲盛开之水面。此榕树，树干本为白色，树叶为青色，果实为红色。然于彼日，此百枝之榕树，尽成金色。 Iti yā sā addhānamaggappaṭipannoti padassa atthaṃ vatvā, ‘‘idāni yathā esa pabbajito, yathā ca addhānamaggaṃ paṭipanno. Imassa atthassa āvibhāvatthaṃ abhinīhārato paṭṭhāya ayaṃ anupubbikathā kathetabbā’’ti vuttā, sā evaṃ veditabbā. 如是，在说明“已踏上长途者”(addhānamaggappaṭipanno)一词之义后，先前所说：“如今，为阐明此人如何出家、如何踏上长途之义，应从其本愿开始次第宣说此故事。”此故事当如是了知。 Antarā ca rājagahaṃ antarā ca nāḷandanti rājagahassa ca nāḷandāya ca antare. Satthārañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ satthāraṃ passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. Na hi me ito aññena satthārā bhavituṃ sakkāti. Sugatañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ sammāpaṭipattiyā suṭṭhu gatattā sugataṃ nāma passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. Na hi me ito aññena sugatena bhavituṃ sakkāti. Sammāsambuddhañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ sammā sāmañca saccāni buddhattā sammāsambuddhaṃ nāma passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. Na hi me ito aññena sammāsambuddhena bhavituṃ sakkāti ayamettha adhippāyo. Evaṃ dassaneneva ‘‘bhagavati ‘ayaṃ satthā, ayaṃ sugato, ayaṃ sammāsambuddho’ti nikkaṅkho ahaṃ, āvuso, ahosi’’nti dīpeti. Satthā me, bhanteti idaṃ kiñcāpi dve vāre āgataṃ, tikkhattuṃ pana vuttanti veditabbaṃ. Iminā hi so ‘‘evaṃ tikkhattuṃ sāvakattaṃ sāvesiṃ, āvuso’’ti dīpeti. “在王舍城（Rājagaha）和那烂陀（Nāḷandā）之间”：即在王舍城和那烂陀的中间。“愿我得见导师，愿我得见世尊（Bhagavā）”，是说：如果我得见导师，我只会见到这位世尊，因为对我而言，除了这一位，不可能有其他的导师。“愿我得见善逝，愿我得见世尊”，是说：如果我得见那位因正确的修行而善至的善逝，我只会见到这位世尊，因为对我而言，除了这一位，不可能有其他的善逝。“愿我得见正等觉者，愿我得见世尊”，是说：如果我得见那位因亲自、正确地觉悟了诸谛的正等觉者，我只会见到这位世尊，因为对我而言，除了这一位，不可能有其他的正等觉者。此是此中之义。此即开示：“贤友（Āvuso），如此仅凭一见，我对世尊就已无疑惑：‘此是导师，此是善逝，此是正等觉者。’” “尊者，彼为我师”：此语虽出现两次，但当知实则说了三次。此即开示：“贤友，我就是这样三次宣示了弟子身份。” Ajānaññevāti ajānamānova. Dutiyapadepi eseva nayo. Muddhāpi tassa vipateyyāti yassa aññassa ‘‘ajānaṃyeva jānāmī’’ti paṭiññassa bāhirakassa satthuno evaṃ sabbacetasā samannāgato pasannacitto sāvako evarūpaṃ paramanipaccakāraṃ kareyya, tassa vaṇṭachinnatālapakkaṃ viya gīvato muddhāpi vipateyya, sattadhā pana phaleyyāti attho. Kiṃ vā etena, sace mahākassapatthero iminā cittappasādena imaṃ paramanipaccakāraṃ mahāsamuddassa kareyya, tattakapāle pakkhittaudakabindu viya vilayaṃ gaccheyya. Sace cakkavāḷassa kareyya, thusamuṭṭhi viya vikireyya. Sace sinerupabbatassa kareyya, kākatuṇḍena pahaṭapiṭṭhamuṭṭhi viya viddhaṃseyya[Pg.183]. Sace mahāpathaviyā kareyya, vātāhatabhasmapuñjo viya vikireyya. Evarūpopi pana therassa nipaccākāro satthu suvaṇṇavaṇṇe pādapiṭṭhe lomamattampi vikopetuṃ nāsakkhi. Tiṭṭhatu ca mahākassapo, mahākassapasadisānaṃ bhikkhūnaṃ sahassampi satasahassampi nipaccākāradassanena neva dasabalassa pādapiṭṭhe lomamattampi vikopetuṃ paṃsukūlacīvare vā aṃsumattampi cāletuṃ sakkoti. Evaṃ mahānubhāvo hi satthā. “不知”(Ajānaṃyeva)：即不知晓。第二句也是同样的道理。“他的头也会碎裂”：是说，如果某个外道导师不知而自称“我知”，而他那全心全意、心怀净信的弟子，若对他行此等至高的顶礼，其头颅就会像从茎上切下的熟多罗果一样从脖子上掉落，意思是会碎为七分。何止于此，如果大迦叶(Mahākassapa)长老以这样的净信之心，对大海行此至高的顶礼，大海也会像滴在炽热铁板上的水珠一样消融；如果对轮围山(Cakkavāḷa)行此礼，它会像一把糠秕一样被吹散；如果对须弥山(Sineru)行此礼，它会像被乌鸦嘴啄击的一团米粉一样被摧毁；如果对大地(Mahāpathavī)行此礼，它会像被风吹散的灰堆一样消散。然而，长老如此的顶礼，却不能损伤导师金色足背上的一根毫毛。且不说大迦叶，纵然有成千上万像大迦叶一样的比丘(bhikkhu)，他们所行的顶礼，也不能损伤十力者(Dasabala)足背上的一根毫毛，或使其粪扫衣(paṃsukūlacīvara)移动一丝一缕。导师的威力就是如此巨大。 Tasmātiha te kassapāti yasmā ahaṃ jānanto eva ‘‘jānāmī’’ti, passanto eva ca ‘‘passāmī’’ti vadāmi, tasmā, kassapa, tayā evaṃ sikkhitabbaṃ. Tibbanti bahalaṃ mahantaṃ. Hirottappanti hirī ca ottappañca. Paccupaṭṭhitaṃ bhavissatīti paṭhamatarameva upaṭṭhitaṃ bhavissati. Yo hi therādīsu hirottappaṃ upaṭṭhapetvā upasaṅkamati therādayopi taṃ sahirikā saottappā ca hutvā upasaṅkamantīti ayamettha ānisaṃso. Kusalūpasaṃhitanti kusalasannissitaṃ. Aṭṭhiṃ katvāti attānaṃ tena dhammena aṭṭhikaṃ katvā, taṃ vā dhammaṃ ‘‘esa mayhaṃ attho’’ti aṭṭhiṃ katvā. Manasi katvāti citte ṭhapetvā. Sabbacetasā samannāharitvāti cittassa thokampi bahi gantuṃ adento sabbena samannāhāracittena samannāharitvā. Ohitasototi ṭhapitasoto, ñāṇasotañca pasādasotañca odahitvā mayā desitaṃ dhammaṃ sakkaccameva suṇissāmīti evañhi te sikkhitabbaṃ. Sātasahagatā ca me kāyagatāsatīti asubhesu ceva ānāpāne ca paṭhamajjhānavasena sukhasampayuttā kāyagatāsati. Yo ca panāyaṃ tividho ovādo, therassa ayameva pabbajjā ca upasampadā ca ahosi. “因此，迦叶”：是说，因为我知而说“我知”，见而说“我见”，所以，迦叶，你应当这样学习。“猛利”：即深厚、广大的。“惭愧”：即惭与愧。“将现起”：即预先就现起。凡是先行建立对长老等的惭愧而去亲近者，长老们也会怀着惭愧之心来亲近他，此即是此中的利益。“与善法相应”：即依止于善法。“重视”：即令自己对此法生起希求，或确立此法，思惟“此是我的利益”。“作意”：即置于心中。“以全心专注”：即不让心念有丝毫外逸，以全部的专注之心而专注。“倾耳谛听”：即安住耳朵，倾注智慧之耳与净信之耳，心想“我将恭敬地听闻我所说的法”，你当如是学习。“我那与乐俱行的身至念”：即在不净（asubha）与入出息念（ānāpāna）中，以初禅的方式，与乐相应的身至念。而这三项教诫，对长老而言，即是他的出家与受具足戒。 Saraṇoti sakileso saiṇo hutvā. Raṭṭhapiṇḍaṃ bhuñjinti saddhādeyyaṃ bhuñjiṃ. Cattāro hi paribhogā theyyaparibhogo iṇaparibhogo dāyajjaparibhogo sāmiparibhogoti. Tattha dussīlassa saṅghamajjhe nisīditvā bhuñjantassāpi paribhogo theyyaparibhogo nāma. Kasmā? Catūsu paccayesu anissaratāya. Sīlavato apaccavekkhitaparibhogo iṇaparibhogo nāma. Sattannaṃ sekhānaṃ paribhogo dāyajjaparibhogo nāma. Khīṇāsavassa paribhogo sāmiparibhogo nāma. Iti khīṇāsavova sāmī hutvā anaṇo paribhuñjati. Thero attanā [Pg.184] puthujjanena hutvā paribhuttaparibhogaṃ iṇaparibhogaṃyeva karonto evamāha. Aṭṭhamiyā aññā udapādīti aṭṭhame divase arahattaphalaṃ uppajji. “负债地”：即带着烦恼，负着债。“食用国人的信施”：即食用信仰的供养。受用有四种：盗贼受用、负债受用、继承受用、主人受用。其中，无戒者即使坐在僧团中受用，其受用也名为盗贼受用。为什么？因为他对四种资具没有所有权。有戒者未经省察的受用，名为负债受用。七种有学的受用，名为继承受用。漏尽者的受用，名为主人受用。因此，只有漏尽者才能作为主人无债地受用。长老当时还是凡夫，他的受用实则是负债受用，因此他这样说。“第八日，最终智生起”：即在第八天，阿罗汉果生起。 Atha kho, āvuso, bhagavā maggā okkammāti maggato okkamanaṃ paṭhamataraṃ taṃdivaseyeva ahosi, arahattādhigamo pacchā. Desanāvārassa pana evaṃ āgatattā arahattādhigamo paṭhamaṃ dīpito. Kasmā pana bhagavā maggā okkantoti? Evaṃ kirassa ahosi ‘‘imaṃ bhikkhuṃ jātiāraññikaṃ jātipaṃsukūlikaṃ jātiekāsanikaṃ karissāmī’’ti. Tasmā okkami. 于是，贤友，世尊离开道路：离开道路这件事发生在当天，早于证得阿罗汉果；证得阿罗汉果在后。但由于说法的次第如此，所以先阐明了证得阿罗汉果。世尊为何离开道路呢？据说他这样想：“我将使这位比丘成为天生的阿兰若住者、天生的粪扫衣者、天生的一坐食者。”因此他离开了道路。 Mudukā kho tyāyanti mudukā kho te ayaṃ. Imañca pana vācaṃ bhagavā taṃ cīvaraṃ padumapupphavaṇṇena pāṇinā antantena parāmasanto āha. Kasmā evamāhāti? Therena saha cīvaraṃ parivattetukāmatāya. Kasmā parivattetukāmo jātoti? Theraṃ attano ṭhāne ṭhapetukāmatāya. Thero pana yasmā cīvarassa vā pattassa vā vaṇṇe kathite ‘‘imaṃ tumhākaṃ gaṇhathā’’tivacanaṃ cārittameva, tasmā ‘‘paṭiggaṇhātu me, bhante, bhagavā’’ti āha. Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānīti, kassapa, tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasīti vadati. Tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. Ayañhettha adhippāyo – ahaṃ imaṃ cīvaraṃ puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitaṃ taṃ susānaṃ pavisitvā tumbamattehi pāṇakehi samparikiṇṇaṃ te pāṇake vidhunitvā mahāariyavaṃse ṭhatvā aggahesiṃ, tassa me imaṃ cīvaraṃ gahitadivase dasasahassacakkavāḷe mahāpathavī mahāviravaṃ viravamānā kampittha, ākāso taṭataṭāyi, cakkavāḷadevatā sādhukāramadaṃsu, ‘‘imaṃ cīvaraṃ gaṇhantena bhikkhunā jātipaṃsukūlikena jātiāraññikena jātiekāsanikena jātisapadānacārikena bhavituṃ vaṭṭati, tvaṃ imassa cīvarassa anucchavikaṃ kātuṃ sakkhissasī’’ti. Theropi attanā pañcannaṃ hatthīnaṃ balaṃ dhāreti, so taṃ atakkayitvā ‘‘ahametaṃ paṭipattiṃ pūressāmī’’ti ussāhena sugatacīvarassa anucchavikaṃ kātukāmo ‘‘dhāressāmahaṃ, bhante’’ti āha. Paṭipajjinti paṭipannosmi. Evaṃ pana cīvaraparivattanaṃ katvā ca therena pārutacīvaraṃ bhagavā [Pg.185] pārupi, satthu cīvaraṃ thero. Tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā unnadantī kampittha. “‘Mudukā kho tyāyanti’，即‘mudukā kho te ayaṃ’，意为‘迦叶，你这件衣确实柔软’。世尊用他那莲花色的手抚摸着那件袈裟的边缘，说了这番话。为何这样说？因为想与长老交换袈裟。为何想交换？为了将长老立于自己的位置上。而长老，因为当他的袈裟或钵的品质被称赞时，他有说‘请你们拿去’的习惯，所以他说：‘尊者，请世尊接受我的。’‘迦叶，你能穿我这件由粗麻制成的粪扫衣吗？’：是说，迦叶，你能穿这些已使用而破旧的粪扫衣吗？他说这话，并非着眼于体力，而是着眼于行持的圆满。此中之义是：我这件袈裟，曾为一名叫富娜（Puṇṇā）的婢女所穿，后被丢弃在尸林里。我进入那尸林，见它遍布葫芦大小的虫子，我抖掉那些虫子，安住于大圣族姓中，才拾起了它。在我拾起这件袈裟的那天，一万个轮围世界（cakkavāḷa）中的大地轰然作响而震动，天空发出爆裂声，轮围世界的天神们发出善哉之声：‘拾起这件袈裟的比丘，理应是生来即为粪扫衣者、生来即为阿兰若住者、生来即为一座食者、生来即为次第乞食者。你能与这件袈裟相称吗？’长老自身拥有五头大象的力量，但他不思虑及此，而是出于‘我将圆满此项行持’的热忱，渴望能与善逝的袈裟相称，便说：‘尊者，我愿穿。’‘我已行’（Paṭipajjiṃ）是‘我已踏上行道’（paṭipanno asmi）的意思。如此交换袈裟后，世尊穿上了长老所穿的袈裟，长老则穿上了导师的袈裟。那时，大地直至水际，轰鸣着震动起来。 Bhagavato puttotiādīsu thero bhagavantaṃ nissāya ariyāya jātiyā jātoti bhagavato putto. Urena vasitvā mukhato nikkhantaovādavasena pabbajjāya ceva upasampadāya ca patiṭṭhitattā oraso mukhato jāto. Ovādadhammato jātattā ovādadhammena ca nimmitattā dhammajo dhammanimmito. Ovādadhammadāyādaṃ navalokuttaradhammadāyādameva vā arahatīti dhammadāyādo . Paṭiggahitāni sāṇāni paṃsukūlānīti satthārā pārutaṃ paṃsukūlacīvaraṃ pārupanatthāya paṭiggahitaṃ. 在“世尊之子”等语中，长老依止世尊，由圣种而生，故为世尊之子。因依于胸臆而住，并依从其口中所出之教诫而出家及受具足戒，故为胸生子、口生子。因从教诫之法而生，由教诫之法所化作，故为法生、法所化。因堪受教诫之法为遗产，或堪受九种出世间法为遗产，故为法嗣。“接受了粗麻粪扫衣”是说，为了穿着导师所穿过的粪扫衣而接受了它。 Sammā vadamāno vadeyyāti yaṃ puggalaṃ ‘‘bhagavato putto’’tiādīhi guṇehi sammā vadamāno vadeyya, mamaṃ taṃ sammā vadamāno vadeyya, ahaṃ evarūpoti. Ettāvatā therena pabbajjā ca parisodhitā hoti. Ayañhettha adhippāyo – āvuso, yassa na upajjhāyo paññāyati, na ācariyo, kiṃ so anupajjhāyo anācariyo nhāpitamuṇḍako sayaṃgahitakāsāvo ‘‘titthiyapakkantako’’ti saṅkhaṃ gato evaṃ tigāvutaṃ maggaṃ paccuggamanaṃ labhati, tīhi ovādehi pabbajjaṃ vā upasampadaṃ vā labhati, kāyena kāyaṃ cīvaraparivattanaṃ labhati? Passa yāva dubbhāsitaṃ vacanaṃ thullanandāya bhikkhuniyāti. Evaṃ pabbajjaṃ sodhetvā idāni chahi abhiññāhi sīhanādaṃ nadituṃ ahaṃ kho, āvusotiādimāha. Sesaṃ purimanayeneva veditabbaṃ. Ekādasamaṃ. “若要如实地说”是说：若有人要以‘世尊之子’等功德如实地称说某个人(puggala)，那么他也当如实地称说我，因为我就是这样的人。至此，长老的出家便得以清净。此处的义理是：贤友(āvuso)，若人无戒师(upajjhāya)、无阿阇梨(ācariya)，此无戒师、无阿阇梨者，剃头、自取袈裟，被称为‘投奔外道者(titthiyapakkantaka)’，他能得到三由旬路途的迎接吗？能通过三句教诫而出家或受具足戒(upasampadā)吗？能（与世尊）亲身交换衣吗？看，这是偷兰难陀(Thullanandā)比丘尼所说的多么恶说(dubbhāsita)啊！如是清净出家后，如今为以六神通作狮子吼，而说‘我实是，贤友’等语。其余的应如前述之理了知。第十一。 12. Paraṃmaraṇasuttavaṇṇanā 12. 死后经释义 155. Dvādasame tathāgatoti satto. Na hetaṃ, āvuso, atthasaṃhitanti, āvuso, etaṃ diṭṭhigataṃ atthasannissitaṃ na hoti. Nādibrahmacariyakanti maggabrahmacariyassa pubbabhāgapaṭipadāpi na hoti. Etañhi, āvuso, atthasaṃhitanti, āvuso, etaṃ catusaccakammaṭṭhānaṃ atthasannissitaṃ. Etaṃ ādibrahmacariyakanti etaṃ maggabrahmacariyassa ādi pubbabhāgapaṭipadā. Dvādasamaṃ. 155. 第十二经，“如来”即“有情”。“贤友，此非与义相应”者，是说：贤友，此见解不依于义利。“非梵行之始”者，是说：亦非道梵行的前分行道。“贤友，此实与义相应”者，是说：贤友，此四谛业处依于义利。“此是梵行之始”者，是说：此是道梵行的初始前分行道。第十二经。 13. Saddhammappatirūpakasuttavaṇṇanā 13. 相似正法经释义 156. Terasame [Pg.186] aññāya saṇṭhahiṃsūti arahatte patiṭṭhahiṃsu. Saddhammappatirūpakanti dve saddhammappatirūpakāni adhigamasaddhammappatirūpakañca pariyattisaddhammappatirūpakañca. Tattha – 156. 第十三经，“以智而住立”者，意即住立于阿罗汉果位。“相似正法”者，有两种相似正法：证悟正法的相似法与教理正法的相似法。其中—— ‘‘Obhāse ceva ñāṇe ca, pītiyā ca vikampati; Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati. “于光明与智，于喜而动摇；于轻安与乐，心为之摇动。 ‘‘Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati; Upekkhāvajjanāya ceva, upekkhāya ca nikantiyā. “于胜解与策励，于现起亦动摇；于舍与欲求，心为之摇动。 ‘‘Imāni dasa ṭhānāni, paññā yassa paricitā; Dhammuddhaccakusalo hoti, na ca sammoha gacchatī’’ti. (paṭi. ma. 2.7); – “此等十处，若人慧熟知，善巧于法掉举，彼不陷痴迷。” Idaṃ vipassanāñāṇassa upakkilesajātaṃ adhigamasaddhammappatirūpakaṃ nāma. Tisso pana saṅgītiyo anāruḷhaṃ dhātukathā ārammaṇakathā asubhakathā ñāṇavatthukathā vijjākaraṇḍakoti imehi pañcahi kathāvatthūhi paribāhiraṃ guḷhavinayaṃ guḷhavessantaraṃ guḷhamahosadhaṃ vaṇṇapiṭakaṃ aṅgulimālapiṭakaṃ raṭṭhapālagajjitaṃ āḷavakagajjitaṃ vedallapiṭakanti abuddhavacanaṃ pariyattisaddhammappatirūpakaṃ nāma. 此等观智的随烦恼，名为证悟正法的相似法。此外，未上三次结集的、外于此五种论事——即界论、所缘论、不净论、智事论、明函——的，以及《秘律》、《秘韦桑达拉》、《秘大药》、《色藏》、《指鬘藏》、《护国偈》、《阿拉威偈》、《韦陀罗藏》等非佛语者，名为教理正法的相似法。 Jātarūpappatirūpakanti suvaṇṇarasavidhānaṃ ārakūṭamayaṃ suvaṇṇavaṇṇaṃ ābharaṇajātaṃ. Chaṇakālesu hi manussā ‘‘ābharaṇabhaṇḍakaṃ gaṇhissāmā’’ti āpaṇaṃ gacchanti. Atha ne āpaṇikā evaṃ vadanti, ‘‘sace tumhe ābharaṇatthikā, imāni gaṇhatha. Imāni hi ghanāni ceva vaṇṇavantāni ca appagghāni cā’’ti. Te tesaṃ sutvā, ‘‘kāraṇaṃ ime vadanti, imāni piḷandhitvā sakkā nakkhattaṃ kīḷituṃ, sobhanti ceva appagghāni cā’’ti tāni gahetvā gacchanti. Suvaṇṇabhaṇḍaṃ avikkiyamānaṃ nidahitvā ṭhapetabbaṃ hoti. Evaṃ taṃ jātarūpappatirūpake uppanne antaradhāyati nāma. “仿金”（jātarūpappatirūpaka），是指以金液涂镀、由黄铜所制、呈金色的饰品。在节庆时，人们想“我们要买饰品”而去市场。于是店家对他们说：“你们若要饰品，就拿这些吧。这些既厚实、又美观，而且价格便宜。”他们听后想：“他们说得有理，戴上这些可以欢度佳节，既漂亮又便宜。”便拿了离去。而金饰品因卖不出去，只好被储藏起来。如此，当仿金出现时，真金便隐没了。 Atha saddhammassa antaradhānaṃ hotīti adhigamasaddhammassa paṭipattisaddhammassa pariyattisaddhammassāti tividhassāpi saddhammassa antaradhānaṃ hoti. Paṭhamabodhiyañhi [Pg.187] bhikkhū paṭisambhidappattā ahesuṃ. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato cha abhiññā pāpuṇituṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayamattaṃ pāpuṇissanti. Tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ. Gacchante kāle sotāpattiphalampi pattuṃ na sakkhissanti. Atha nesaṃ yadā vipassanā imehi upakkilesehi upakkiliṭṭhā āraddhamattāva ṭhassati, tadā adhigamasaddhammo antarahito nāma bhavissati. “于是正法隐没”，是指证悟正法（adhigamasaddhamma）、行道正法（paṭipattisaddhamma）、教理正法（pariyattisaddhamma）这三方面正法的隐没。在初觉悟期，比丘们是无碍解（paṭisambhidā）的获得者。其后，随着时间的推移，他们不能达到无碍解，而成为六通者。之后，因不能达到六通，他们便达到三明。如今，随着时间的推移，因不能达到三明，他们将只能达到漏尽。若亦不能达到，则得阿那含果；若亦不能，则得斯陀含果；若亦不能，则得须陀洹果。随着时间的推移，他们连须陀洹果也将不能达到。于是，当他们的观（vipassanā）被这些随烦恼所染污，仅至于初修阶段便停滞时，那时证悟正法就称为隐没了。 Paṭhamabodhiyañhi bhikkhū catunnaṃ paṭisambhidānaṃ anucchavikaṃ paṭipattiṃ pūrayiṃsu. Gacchante kāle taṃ asakkontā channaṃ abhiññānaṃ, tampi asakkontā tissannaṃ vijjānaṃ, tampi asakkontā arahattaphalamattassa. Gacchante pana kāle arahattassa anucchavikaṃ paṭipattiṃ pūretuṃ asakkontā anāgāmiphalassa anucchavikaṃ paṭipattiṃ pūressanti, tampi asakkontā sakadāgāmiphalassa, tampi asakkontā sotāpattiphalassa. Yadā pana sotāpattiphalassapi anucchavikaṃ paṭipadaṃ pūretuṃ asakkontā sīlapārisuddhimatteva ṭhassanti, tadā paṭipattisaddhammo antarahito nāma bhavissati. 初证菩提时，比丘们圆满与四无碍解(paṭisambhidā)相应的行道。随着时间的推移，不能圆满者，则圆满与六神通(abhiññā)相应的行道；亦不能圆满者，则圆满与三明(vijjā)相应的行道；亦不能圆满者，则仅圆满阿罗汉果相应的行道。然而，随着时间的推移，不能圆满与阿罗汉果相应行道者，则将圆满与不还果(anāgāmiphala)相应的行道；亦不能圆满者，则将圆满与一来果(sakadāgāmiphala)相应的行道；亦不能圆满者，则将圆满与入流果(sotāpattiphala)相应的行道。当他们连与入流果相应的行道亦不能圆满，而仅住于戒清净时，那时行道正法就将称为隐没。 Yāva pana tepiṭakaṃ buddhavacanaṃ vattati, na tāva sāsanaṃ antarahitanti vattuṃ vaṭṭati. Tiṭṭhantu tīṇi vā, abhidhammapiṭake antarahite itaresu dvīsu tiṭṭhantesupi antarahitanti na vattabbameva. Dvīsu antarahitesu vinayapiṭakamatte ṭhitepi, tatrāpi khandhakaparivāresu antarahitesu ubhatovibhaṅgamatte, mahāvinaye antarahite dvīsu pātimokkhesu vattamānesupi sāsanaṃ anantarahitameva. Yadā pana dve pātimokkhā antaradhāyissanti, atha pariyattisaddhammassa antaradhānaṃ bhavissati. Tasmiṃ antarahite sāsanaṃ antarahitaṃ nāma hoti. Pariyattiyā hi antarahitāya paṭipatti antaradhāyati, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃ kāraṇā? Ayañhi pariyatti paṭipattiyā paccayo hoti, paṭipatti adhigamassa. Iti paṭipattitopi pariyattimeva pamāṇaṃ. 然而，只要三藏(Tepiṭaka)佛语尚在流传，就不能说教法已隐没。纵使阿毗达摩(Abhidhamma)藏隐没，其余二藏尚存，也不应说教法已隐没。纵使此二藏也隐没，仅存律藏，于此律藏中，纵使犍度(Khandhaka)与《附随》(Parivāra)隐没，乃至大律（Mahāvinaya，即两部《毗崩伽》）也隐没，只要两部波罗提木叉(pātimokkha)尚存，教法也仍未隐没。然而，当两部波罗提木叉将要隐没时，那时教理正法(pariyattisaddhamma)便会隐没。当其隐没时，教法才称为已隐没。因为教理(pariyatti)隐没，行道(paṭipatti)便隐没；行道隐没，证悟(adhigama)便隐没。是何原因？因为此教理是行道的缘，行道是证悟的缘。因此，相较于行道，教理才是标准。 Nanu [Pg.188] ca kassapasammāsambuddhakāle kapilo nāma anārādhakabhikkhu ‘‘pātimokkhaṃ uddisissāmī’’ti bījaniṃ gahetvā āsane nisinno ‘‘atthi imasmiṃ vattantā’’ti pucchi, atha tassa bhayena yesampi pātimokkho vattati, tepi ‘‘mayaṃ vattāmā’’ti avatvā ‘‘na vattāmā’’ti vadiṃsu, so bījaniṃ ṭhapetvā uṭṭhāyāsanā gato, tadā sammāsambuddhassa sāsanaṃ osakkitanti? Kiñcāpi osakkitaṃ, pariyatti pana ekanteneva pamāṇaṃ. Yathā hi mahato taḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ, udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ, evameva mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati mahātaḷāke udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbā, tesu sati mahātaḷāke padumādīni pupphāni viya sotāpannādayo ariyapuggalā natthīti na vattabbāti evaṃ ekantato pariyattiyeva pamāṇaṃ. 且问，于迦叶(Kassapa)正等觉时，有名为迦毗罗(Kapila)的不悦众比丘，手持扇子坐于座上说：“我将诵波罗提木叉。”并问道：“此中有奉行者吗？”于是，因畏惧他，即使是奉行波罗提木叉者，也不说“我们奉行”，而说“我们不奉行”。他便放下扇子，从座而起离去。那时，正等觉的教法岂非已衰退了吗？虽然有所衰退，但教理实为绝对的标准。犹如不应说大池塘有坚固的堤岸就不会有水，也不应说有水就不会开出莲花等花朵。如是，当有如大池塘坚固堤岸的三藏佛语时，不应说没有如池中之水圆满行道的良家子；当有他们时，亦不应说没有如池中莲花般的须陀洹等圣人。如是，教理实为绝对的标准。 Pathavīdhātūti dve satasahassāni cattāri ca nahutāni bahalā mahāpathavī. Āpodhātūti pathavito paṭṭhāya yāva subhakiṇhabrahmalokā uggataṃ kappavināsakaṃ udakaṃ. Tejodhātūti pathavito paṭṭhāya yāva ābhassarabrahmalokā uggato kappavināsako aggi. Vāyodhātūti pathavito paṭṭhāya yāva vehapphalabrahmalokā uggato kappavināsako vāyu. Etesu hi ekadhammopi satthu sāsanaṃ antaradhāpetuṃ na sakkoti, tasmā evamāha. Idheva te uppajjantīti lohato lohakhādakaṃ malaṃ viya imasmiṃ mayhaṃyeva sāsane te uppajjanti. Moghapurisāti tucchapurisā. 所谓地界，是厚达二十四万由旬的大地。所谓水界，是从大地升起，上至遍净天(Subhakiṇha)的坏劫之水。所谓火界，是从大地升起，上至光音天(Ābhassara)的坏劫之火。所谓风界，是从大地升起，上至广果天(Vehapphala)的坏劫之风。此等法中，无一法能令导师的教法消失，是故佛说。“他们就在此处生起”一句，意为：犹如从铁生出食铁之锈，他们就在我这教法中生起。所谓“愚人”(moghapurisa)，即是空虚之人。 Ādikeneva opilavatīti ettha ādikenāti ādānena gahaṇena. Opilavatīti nimujjati. Idaṃ vuttaṃ hoti – yathā udakacarā nāvā bhaṇḍaṃ gaṇhantī nimujjati, evaṃ pariyattiādīnaṃ pūraṇena saddhammassa antaradhānaṃ na hoti. Pariyattiyā hi hāyamānāya paṭipatti hāyati, paṭipattiyā hāyamānāya adhigamo hāyati. Pariyattiyā pūrayamānāya pariyattidharā puggalā paṭipattiṃ pūrenti, paṭipattipūrakā adhigamaṃ pūrenti. Iti navacando [Pg.189] viya pariyattiyādīsu vaḍḍhamānāsu mayhaṃ sāsanaṃ vaḍḍhati yevāti dasseti. “因拿取而沉没”：此处“因拿取”(ādikena)是指拿取、执取。“沉没”(opilavati)即是没入。这是说：犹如航行于水上的船只因装载货物而沉没，正法并不会同样地因教理(pariyatti)等的圆满而消失。因为当教理衰退时，实践(paṭipatti)便会衰退；当实践衰退时，证悟(adhigama)便会衰退。当教理圆满时，持教理的人(puggala)便能圆满实践；圆满实践的人便能圆满证悟。如此，他开示：犹如新月，当教理等增长时，我的教法也随之增长。 Idāni yehi dhammehi saddhammassa antaradhānañceva ṭhiti ca hoti, te dassento pañca khotiādimāha. Tattha okkamanīyāti avakkamanīyā, heṭṭhāgamanīyāti attho. Satthari agāravātiādīsu agāravāti gāravarahitā. Appatissāti appatissayā anīcavuttikā. Tattha yo cetiyaṅgaṇaṃ ārohanto chattaṃ dhāreti, upāhanaṃ dhāreti, aññato oloketvā kathaṃ kathento gacchati, ayaṃ satthari agāravo nāma. 现在，为开示那些能导致正法消失及住立的法，他说了以“五种”等开头的经文。其中，“导致衰退的”意为“导致退转的”，即趣向下方之义。在“于导师不尊重”等句中，“不尊重”即无尊重。“不恭敬”即无敬意、行为不谦卑。在此，若有人登上塔院时持伞、穿履，或边走边环顾他处而谈话，此人即名为“于导师不尊重”。 Yo dhammassavanassa kāle saṅghuṭṭhe daharasāmaṇerehi parivārito nisīdati, aññāni vā navakammādīni karoti, dhammassavanagge nisinno niddāyati, vikkhitto vā aññaṃ kathento nisīdati, ayaṃ dhamme agāravo nāma. 若在宣布听法时，被年轻沙弥(sāmaṇera)围绕而坐，或做新工程等其他事，或坐在听法处的上座昏睡，或心散乱而谈论他事，此人即名为“于法不尊重”。 Yo therupaṭṭhānaṃ gantvā, avanditvā nisīdati, hatthapallatthikaṃ dussapallatthikaṃ karoti, aññaṃ vā pana hatthapādakukkuccaṃ karoti, vuḍḍhānaṃ santike anajjhiṭṭho katheti, ayaṃ saṅghe agāravo nāma. 若有人前往长老住处，不礼拜便坐下，或以手环抱双膝，或以布裹膝而坐，或做其他手足躁动之举，或未经邀请便在长老面前说话，此人即名为“于僧不尊重”。 Tisso pana sikkhā apūrentova sikkhāya agāravo nāma hoti. Aṭṭha samāpattiyo anibbattento tāsaṃ vā pana nibbattanatthāya payogaṃ akaronto samādhismiṃ agāravo nāma. Sukkapakkho vuttavipallāseneva veditabboti. Terasamaṃ. 再者，不圆满三学，即名为“于学不尊重”。不生起八种等至，或不为生起彼等而努力，即名为“于定不尊重”。白品应知与此相反。第十三经。 Kassapasaṃyuttavaṇṇanā niṭṭhitā. 迦叶相应释义终。 6. Lābhasakkārasaṃyuttaṃ 6. 利得与供养相应 1. Paṭhamavaggo 1. 第一品 1. Dāruṇasuttavaṇṇanā 1. 严酷经释义 157. Lābhasakkārasaṃyuttassa [Pg.190] paṭhame dāruṇoti thaddho. Lābhasakkārasilokoti ettha lābho nāma catupaccayalābho. Sakkāroti tesaṃyeva sukatānaṃ susaṅkhatānaṃ lābho. Silokoti vaṇṇaghoso. Kaṭukoti tikhiṇo. Pharusoti kharo. Antarāyikoti antarāyakaro. Paṭhamaṃ. 157. 于“利得与供养相应”的第一经中，“严酷”(dāruṇa)是粗硬(thaddho)。于“利得、供养、名声”(lābhasakkārasiloka)中，“利得”(lābha)是指四资具的获得；“供养”(sakkāra)是指获得那些善作、善备的资具；“名声”(siloka)是指赞誉之声。“辛辣”(kaṭuka)是锐利(tikhiṇo)。“粗恶”(pharusa)是粗暴(kharo)。“能作障碍的”(antarāyika)是能作障碍(antarāyakaro)。第一经终。 2. Baḷisasuttavaṇṇanā 2. 钓钩经释义 158. Dutiye bāḷisikoti baḷisaṃ gahetvā caramāno macchaghātako. Āmisagatanti āmisamakkhitaṃ. Āmisacakkhūti āmise cakkhu dassanaṃ assāti āmisacakkhu. Gilabaḷisoti gilitabaḷiso. Anayaṃ āpannoti dukkhaṃ patto. Byasanaṃ āpannoti vināsaṃ patto. Yathākāmakaraṇīyoti yathākāmena yathāruciyā yatheva naṃ bāḷisiko icchati, tathevassa kattabboti attho. Yathākāmakaraṇīyo pāpimatoti yathā kilesamārassa kāmo, evaṃ kattabbo, nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā pāpetabbo. Dutiyaṃ. 158. 于第二经中，“渔夫”(bāḷisika)是持钩行走的捕鱼人。“带有饵食”(āmisagata)是指涂上了饵食(āmisamakkhita)。“饵食眼”(āmisacakkhu)是指其眼见于饵食者。“吞钩的”(gilabaḷiso)是指已吞下钩(gilitabaḷiso)。“遭遇不幸”(anayaṃ āpanna)是指遭受了痛苦(dukkhaṃ patta)。“遭遇灾难”(byasanaṃ āpanna)是指遭受了毁灭(vināsaṃ patta)。“可被随欲处置”(yathākāmakaraṇīya)之义为：渔夫可以根据其意愿、喜好，如其所愿地处置它。“可被恶者随欲处置”(yathākāmakaraṇīyo pāpimato)是指可以根据烦恼魔(kilesamāra)的欲望被处置，即被带到地狱(niraya)、畜生胎(tiracchānayoni)或饿鬼界(pettivisaya)。第二经终。 3-4. Kummasuttādivaṇṇanā 3-4. 三～四、龟经等释义 159-160. Tatiye mahākummakulanti mahantaṃ aṭṭhikacchapakulaṃ. Agamāsīti ‘‘ettha addhā kiñci khāditabbaṃ atthi, taṃ maccharāyanto maṃ esa nivāretī’’ti saññāya agamāsi. Papatāyāti papatā vuccati dīgharajjukabaddho ayakantakosake daṇḍakaṃ pavesetvā gahito kaṇṇikasallasaṇṭhāno, ayakaṇṭako, yasmiṃ vegena patitvā kaṭāhe laggamatte daṇḍako nikkhamati, rajjuko ekābaddho gacchateva. So kummoti so [Pg.191] viddhakummo. Yena so kummoti udakasaddaṃ sutvā sāsaṅkaṭṭhānaṃ bhavissatīti nivattitvā yena so atthakāmo kummo. Na dāni tvaṃ amhākanti idāni tvaṃ amittahatthaṃ gato, na amhākaṃ santakoti attho. Evaṃ sallapantānaṃyeva ca nesaṃ nāvāya ṭhito luddo rajjukaṃ ākaḍḍhitvā kummaṃ gahetvā yathākāmaṃ akāsi. Sesamettha ito anantarasutte ca uttānameva. Tatiyacatutthāni. 159-160. 于第三经，“大龟族”(mahākummakula)即巨大的骨甲龟族(aṭṭhikacchapakula)。“它走去”(agamāsi)即它如此想：“此处必有可食之物，而它（另一只龟）因悭吝而阻止我”，故而走去。“坠叉”(papatā)者，谓一种形如顶饰箭(kaṇṇikasalla)、带有铁钩(ayakaṇṭaka)之器具，其长杆(daṇḍaka)插入铁钩之鞘(ayakantakosaka)中，系于长绳。当其疾速落下，刚一钩住龟甲，长杆即脱出，而绳索仍一端系之而去。“那只龟”(so kummo)即那只被刺中的龟(viddhakummo)。“彼龟之所在”(yena so kummo)是指（被刺中的龟）听到水声，心想“那会是个危险的地方”，于是折返，走向那只为它着想的龟(atthakāmo kummo)所在之处。“如今你已不属我们”(na dāni tvaṃ amhākaṃ)之义为：“如今你已落入敌手(amittahatthaṃ gato)，不属于我们了”。正当它们如此交谈时，猎人(luddo)拉动绳索，捕获了那只龟，随其所欲处置。于此经及紧接的下一经，其余之义自明。第三、四经终。 5. Mīḷhakasuttavaṇṇanā 5. 粪虫经释义 161. Pañcame mīḷhakāti gūthapāṇakā. Gūthādīti gūthabhakkhā. Gūthapūrāti anto gūthena bharitā. Puṇṇā gūthassāti idaṃ purimasseva atthadīpanaṃ. Atimaññeyyāti pacchimapāde bhūmiyaṃ ṭhapetvā purimapāde gūthassa upari āropetvā ṭhitā ‘‘ahamhi gūthādī’’ti bhaṇantī atimaññeyya. Piṇḍapāto cassa pūroti aparopissa pattapūro paṇītapiṇḍapāto bhaveyya. Pañcamaṃ. 161. 于第五经，“粪虫”(mīḷhakā)即食粪生物(gūthapāṇakā)。“食粪者”(gūthādī)即以粪为食者(gūthabhakkhā)。“粪充满者”(gūthapūrā)即其内充满粪便。“充满粪”(puṇṇā gūthassa)是前一词的释义。“应轻蔑”(atimaññeyya)是指：它后足立于地，前足踏于粪上，说“我是食粪者”，而应受轻蔑。“且其所得食物是满的”(piṇḍapāto cassa pūro)是指：另一人也可能有满钵的精美食物。第五经终。 6. Asanisuttavaṇṇanā 6. 雷击经释义 162. Chaṭṭhe kaṃ, bhikkhave, asanivicakkanti, bhikkhave, kaṃ puggalaṃ matthake patitvā maddamānaṃ sukkāsanicakkaṃ āgacchatu. Appattamānasanti anadhigatārahattaṃ. Iti bhagavā na sattānaṃ dukkhakāmatāya, ādīnavaṃ pana dassetuṃ evamāha. Asanicakkañhi matthake patitaṃ ekameva attabhāvaṃ nāseti, lābhasakkārasilokena pariyādiṇṇacitto nirayādīsu anantadukkhaṃ anubhoti. Chaṭṭhaṃ. 162. 于第六经，（经言）“诸比丘，于何人有雷轮……”者，（义为：）诸比丘，愿干燥的雷轮降临，击中某个人(puggala)的头并将其碾碎。“心未达者”(appattamānasaṃ)即未证得阿罗汉果者。世尊如此说是为显示其过患，而非欲令众生受苦。因为雷轮击于头上，仅摧毁此一生之身；然心为利养、恭敬、名声所夺者，将于地狱等处遭受无尽之苦。第六经终。 7. Diddhasuttavaṇṇanā 7. 毒箭经释义 163. Sattame diddhagatenāti gatadiddhena. Visallenāti visamakkhitena. Sallenāti sattiyā. Sattamaṃ. 163. 第七（经）中，“为毒所侵”(diddhagatena)是说毒已侵入。“以毒箭”(visallena)是说以涂毒之物。“以箭”(sallena)是说以矛。第七（经）竟。 8. Siṅgālasuttavaṇṇanā 8. 野干经释义 164. Aṭṭhame [Pg.192] siṅgāloti jarasiṅgālo. Yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyo tveva, taṃkhaṇaṃ gaḷitampi ca muttaṃ pūtimuttantveva vuccati, evaṃ tadahujātopi siṅgālo jarasiṅgālotveva vuccati. Ukkaṇṭakena nāmāti evaṃnāmakena rogena. So kira sītakāle uppajjati. Tasmiṃ uppanne sakalasarīrato lomāni patanti, sakalasarīraṃ nillomaṃ hutvā, samantato phuṭati, vātabbhāhatā vaṇā rujjanti. Yathā ummattakasunakhena daṭṭho puriso anavaṭṭhitova bhamati, evaṃ tasmiṃ uppanne bhamitabbo hoti, asukaṭṭhāne sotthi bhavissatīti na paññāyati. Aṭṭhamaṃ. 164. 第八（经）中，“野干”(siṅgālo)即是老野干。譬如金色的身体仍被称为‘腐烂之身’，刚排出的尿仍被称为‘腐臭之尿’，同样地，即使是当天出生的野干，仍被称为‘老野干’。名为“乌坎塔卡”(Ukkaṇṭaka)者，是指以此为名的疾病。据说此病在寒冷时节生起。当它生起时，全身的毛发脱落，整个身体变得无毛，从各处迸裂，伤口被风所袭而疼痛。譬如被疯狗所咬之人，会心神不宁地四处游荡，同样地，当此病生起时，他也必须四处游荡，不知道在何处才能安好。第八（经）竟。 9. Verambhasuttavaṇṇanā 9. 韦蓝婆风经释义 165. Navame verambhavātāti evaṃnāmakā mahāvātā. Kīdise pana ṭhāne te vātā vāyantīti? Yattha ṭhitassa cattāro dīpā uppalinipattamattā hutvā paññāyanti. Yo pakkhī gacchatīti navavuṭṭhe deve viravanto vātasakuṇo tattha gacchati, taṃ sandhāyetaṃ vuttaṃ. Arakkhiteneva kāyenātiādīsu hatthapāde kīḷāpento khandhaṭṭhiṃ vā nāmento kāyaṃ na rakkhati nāma, nānāvidhaṃ duṭṭhullakathaṃ kathento vācaṃ na rakkhati nāma, kāmavitakkādayo vitakkento cittaṃ na rakkhati nāma. Anupaṭṭhitāya satiyāti kāyagatāsatiṃ anupaṭṭhapetvā. Navamaṃ. 165. 第九（经）中，“韦蓝婆风”(verambhavātā)是此名称的大风。那么，这些风在什么地方吹呢？在站立于彼处者看来，四大洲显现得如青莲叶般大小。“有鸟飞去”(yo pakkhī gacchati)是说：当新雨初降，天神（云）轰鸣时，风鸟飞到那里，此话是针对它而说。“以不守护身”(arakkhiteneva kāyena)等句，是说：摆动手脚或弯曲肩骨者，名为不守护身；说各种粗鄙语者，名为不守护语；思惟欲寻等者，名为不守护心。“因念未现起”(anupaṭṭhitāya satiyā)是说未建立身至念。第九（经）竟。 10. Sagāthakasuttavaṇṇanā 10. 具偈经释义 166. Dasame asakkārena cūbhayanti asakkārena ca ubhayena. Samādhīti arahattaphalasamādhi. So hi tena na vikampati. Appamāṇavihārinoti appamāṇena phalasamādhinā viharantassa. Sātatikanti satatakāriṃ. Sukhumaṃdiṭṭhivipassakanti arahattamaggadiṭṭhiyā sukhumadiṭṭhiphalasamāpattiatthāya vipassanaṃ paṭṭhapetvā āgatattā vipassakaṃ. Upādānakkhayārāmanti upādānakkhayasaṅkhāte nibbāne rataṃ. Āhu sappuriso itīti sappurisoti kathentīti. Dasamaṃ. 166. 第十则中，“以不恭敬，以及二者”，指以不恭敬及（恭敬与不恭敬）二者。“定”即阿罗汉果定，此定实不因此动摇。“住于不放逸者”，即安住于不放逸之果定者。“恒常者”，即持续行者。“具微细见之观者”，谓为以阿罗汉道之见获得具微细见之果等至，而发起观，故为观者。“乐于取之灭尽者”，即乐于名为“取之灭尽”的涅槃者。“说为善人”，即称之为善人。第十则竟。 Paṭhamo vaggo. 第一品。 2. Dutiyavaggo 2. 第二品 1-2. Suvaṇṇapātisuttādivaṇṇanā 1-2. 金钵经等释义 167-168. Dutiyavaggassa [Pg.193] paṭhame sampajānamusā bhāsantanti appamattakenapi kāraṇena sampajānameva musā bhāsantaṃ. ‘‘Sīlaṃ pūressāmī’’ti saṃvihitabhikkhuṃ sinerumattopi paccayarāsi cāletuṃ na sakkoti. Yadā pana sīlaṃ pahāya sakkāranissito hoti, tadā kuṇḍakamuṭṭhihetupi musā bhāsati, aññaṃ vā akiccaṃ karoti. Dutiyaṃ uttānamevāti. Paṭhamadutiyāni. 167-168. 在第二品第一则中，“故意说妄语”指即使为了微不足道的原因也故意说妄语。一位善护戒律并思惟“我将圆满戒”的比丘，即使是如须弥山般巨大的资具堆，也不能动摇他。然而，当他舍弃戒行而依止利养恭敬时，那时即使为了一把碎米，他也会说妄语，或做其他不应做之事。第二则的意义是显而易见的。第一与第二则结束。 3-10. Suvaṇṇanikkhasuttādivaṇṇanā 3-10. 金币经等释义 169. Tatiyādīsu suvaṇṇanikkhassāti ekassa kañcananikkhassa. Siṅgīnikkhassāti siṅgīsuvaṇṇanikkhassa. Pathaviyāti cakkavāḷabbhantarāya mahāpathaviyā. Āmisakiñcikkhahetūti kassacideva āmisassa hetu antamaso kuṇḍakamuṭṭhinopi. Jīvitahetūti aṭaviyaṃ corehi gahetvā jīvite voropiyamāne tassapi hetu. Janapadakalyāṇiyāti janapade uttamitthiyā. Tatiyādīni. 169. 在第三等经文中，“一枚金币”（suvaṇṇanikkhassa）即是一枚纯金的金币。“Siṅgī金币”（siṅgīnikkhassa）即是Siṅgī金所制的金币。“大地”（pathaviyā）即是轮围山（cakkavāḷa）之内的大地。“为少许物质利益之故”（āmisakiñcikkhahetu）即是为了任何物质利益，乃至为了一把碎米。“为生命之故”（jīvitahetu）即是在林野中被盗贼抓住，生命将被夺取时，也为了那个生命。“国美”（janapadakalyāṇiyā）即是国内最出色的女子。第三等经文结束。 Dutiyo vaggo. 第二品。 3. Tatiyavaggo 3. 第三品 1-2. Mātugāmasuttādivaṇṇanā 1-2. 妇女经等释义 170-171. Tatiyavaggassa paṭhame na tassa, bhikkhave, mātugāmoti na tassa raho ekakassa nisinnassa tena dhammena atthikopi mātugāmo cittaṃ pariyādātuṃ sakkoti, yassa lābhasakkārasiloko cittaṃ pariyādātuṃ sakkotīti, attho. Dutiyaṃ uttānamevāti. Paṭhamadutiyāni. 170-171. 第三品第一经中，“诸比丘，不是那女人”等句，其义为：对于一位独坐于僻静处的比丘，即使是一位对那邪行有欲求的女人，也不能占据他的心，然而利得、恭敬与名声却能占据他的心。第二经的意义浅显。第一经与第二经释义毕。 3-6. Ekaputtakasuttādivaṇṇanā 3-6. 独子经等释义 172-175. Tatiye saddhāti sotāpannā. Sesamettha uttānameva. Tathā catutthe pañcame chaṭṭhe ca. Tatiyādīni. 172-175. 第三经中，“有信”即是须陀洹。于此，其余部分意义浅显。第四、第五和第六经也是如此。第三经等释义毕。 7. Tatiyasamaṇabrāhmaṇasuttavaṇṇanā 7. 第三沙门婆罗门经释义 176. Sattame [Pg.194] samudayantiādīsu saha pubbakammena attabhāvo kolaputtiyaṃ vaṇṇapokkharatā kalyāṇavākkaraṇatā dhutaguṇāvīkaraṇaṃ cīvaradhāraṇaṃ parivārasampattīti evamādi lābhasakkārassa samudayo nāma, taṃ samudayasaccavasena nappajānāti, nirodho ca paṭipadā ca nirodhasaccamaggasaccavaseneva veditabbā. Sattamaṃ. 176. 第七经“集起”等句中，与先前之业共同形成的自体、生于善族、肤色之美、言辞之善、头陀功德的显现、袈裟的穿着、眷属的圆满等，这些即是利得与恭敬的“集”（samudaya）。他不了知此为集谛。灭与道则应分别依灭谛与道谛而了知。第七经释义毕。 8. Chavisuttavaṇṇanā 8. 皮经释义 177. Aṭṭhame yasmā lābhasakkārasiloko narakādīsu, nibbattento sakalampi imaṃ attabhāvaṃ nāseti, idhāpi maraṇampi maraṇamattampi dukkhaṃ āvahati, tasmā chaviṃ chindatītiādi vuttaṃ. Aṭṭhamaṃ. 177. 第八经中，因为利得、恭敬与名声会使人投生于地狱等处，从而毁灭此整个自体，于此世亦带来死亡及如死亡般的痛苦，是故说“它切断皮”（chaviṃ chindati）等。第八经释义毕。 9. Rajjusuttavaṇṇanā 9. 绳经释义 178. Navame vāḷarajjuyāti suttādimayā rajju mudukā hoti vāḷarajju kharā pharusā, tasmā ayameva gahitā. Navamaṃ. 178. 第九经中，所谓“马毛绳”（vāḷarajju），是因为棉线等所制的绳索是柔软的，而马毛绳是粗硬、粗糙的，因此采用此喻。第九经释义毕。 10. Bhikkhusuttavaṇṇanā 10. 比丘经释义 179. Dasame diṭṭhadhammasukhavihārāti phalasamāpattisukhavihārā. Tesāhamassāti tesaṃ ahaṃ assa. Khīṇāsavo hi lābhī puññasampanno yāgukhajjakādīni gahetvā āgatāgatānaṃ anumodanaṃ karonto dhammaṃ desento pañhaṃ vissajjento phalasamāpattiṃ appetvā nisīdituṃ okāsaṃ na labhati, taṃ sandhāya vuttanti. Dasamaṃ. 179. 第十经中，“现法乐住”（diṭṭhadhammasukhavihāra）即是果定之乐住。经中“tesāhamassā”ti一句，应分词为“tesaṃ ahaṃ assa”。因为有德的漏尽者获得利得，他为来来往往的人们接受粥饭、硬食等后，要为他们随喜、说法、解答问题，以至于没有机会进入果定而安坐。这是就此而说。第十经释义毕。 Tatiyo vaggo. 第三品毕。 4. Catutthavaggo 4. 第四品 1-4. Bhindisuttādivaṇṇanā 1-4. 矛经等释义 180-183. Catutthavaggassa paṭhamaṃ uttānameva. Dutiyādīsu kusalamūlanti alobhāditividhakusaladhammo. Sukko dhammoti tasseva pariyāyadesanā[Pg.195]. Ayaṃ panettha saṅkhepattho – yassa kusalamūlādisaṅkhātassa anavajjadhammassa asamucchinnattā devadatto sagge vā nibbatteyya, maggaphalāni vā adhigaccheyya, svāssa samucchedamagamā sabbaso samucchinno vinaṭṭho. Paṭhamādīni. 180-183. 第四品第一经是显而易见的。在第二经等经文中，“善根”(kusalamūla)即无贪等三种善法。“白法”(sukka dhamma)是其同义之说。此处的简要义理是：提婆达多(Devadatta)赖以投生天界或证得道果的、被称为善根等的无过失法，对他而言已经完全断绝，被彻底切断与摧毁了。第二、三、四经释义终。 5. Acirapakkantasuttavaṇṇanā 5. 离去不久经释义 184. Pañcame parābhavāyāti avaḍḍhiyā vināsāya. Assatarīti vaḷavāya kucchismiṃ gadrabhassa jātā. Attavadhāya gabbhaṃ gaṇhātīti taṃ assena saddhiṃ sampayojenti, sā gabbhaṃ gaṇhitvā kāle sampatte vijāyituṃ na sakkoti, pādehi bhūmiyaṃ paharantī tiṭṭhati, athassā cattāro pāde catūsu khāṇukesu bandhitvā kucchiṃ phāletvā potaṃ nīharanti, sā tattheva marati. Tenetaṃ vuttaṃ. Pañcamaṃ. 184. 在第五经中，“为了衰败”意为为了不增长、为了毁灭。“母骡”是指母马与公驴所生之子。所谓“为自杀而怀孕”，是指人们将她与公马交配，她怀孕后，到了产期却无法生产，只能用蹄子踢着地站立。于是人们将她的四足绑在四根木桩上，剖开其腹取出幼崽，她当场死亡。因此有此一说。第五经释义终。 6. Pañcarathasatasuttavaṇṇanā 6. 五百车经释义 185. Chaṭṭhe bhattābhihāroti abhiharitabbaṃ bhattaṃ. Tassa pana pamāṇaṃ dassetuṃ pañca ca thālipākasatānīti vuttaṃ. Tattha eko thālipāko dasannaṃ purisānaṃ bhattaṃ gaṇhāti. Nāsāya pittaṃ bhindeyyunti acchapittaṃ vā macchapittaṃ vāssa nāsapuṭe pakkhipeyyaṃ. Chaṭṭhaṃ. 185. 在第六经中，“供食”是指应供养的食物。为了说明其数量，而说“五百锅饭”。在此，一锅饭可供十人食用。“他们会击破他鼻子里的胆”是指“他们会将熊胆或鱼胆滴入他的鼻孔”。第六经释义终。 7-13. Mātusuttādivaṇṇanā 7-13. 母亲经等释义 186-187. Sattame mātupi hetūti ‘‘sace musā bhaṇasi, mātaraṃ te vissajjessāma. No ce bhaṇasi, na vissajjessāmā’’ti evaṃ corehi aṭaviyaṃ pucchamāno tassā corahatthagatāya mātuyāpi hetu sampajānamusā na bhāseyyāti attho. Ito paresupi eseva nayoti. Sattamādīni. 186-187. 在第七经中，“即使为了母亲”的义理是：当在森林里被盗贼如此质问：“如果你说谎，我们就释放你的母亲；如果你不说谎，我们就不放。”即使是为了落入盗贼手中的母亲，也不应故意说谎。此后的诸经也应依此理推知。第七经等释义终。 Lābhasakkārasaṃyuttavaṇṇanā niṭṭhitā. 利得与恭敬相应释义终。 7. Rāhulasaṃyuttaṃ 7. 罗睺罗相应 1. Paṭhamavaggo 1. 第一品 1-8. Cakkhusuttādivaṇṇanā 1-8. 眼经等释义 188-195. Rāhulasaṃyuttassa [Pg.196] paṭhame ekoti catūsu iriyāpathesu ekavihārī. Vūpakaṭṭhoti vivekaṭṭho nissaddo. Appamattoti satiyā avippavasanto. Ātāpīti vīriyasampanno. Pahitatto vihareyyanti visesādhigamatthāya pesitatto hutvā vihareyyaṃ. Aniccanti hutvā abhāvākārena aniccaṃ. Atha vā uppādavayavantatāya tāvakālikatāya vipariṇāmakoṭiyā niccapaṭikkhepatoti imehipi kāraṇehi aniccaṃ. Dukkhanti catūhi kāraṇehi dukkhaṃ dukkhamanaṭṭhena dukkhavatthukaṭṭhena satatasampīḷanaṭṭhena sukhapaṭikkhepenāti. Kallanti yuttaṃ. Etaṃ mamāti taṇhāgāho. Esohamasmīti mānagāho. Eso me attāti diṭṭhigāho. Taṇhāgāho cettha aṭṭhasatataṇhāvicaritavasena, mānagāho navavidhamānavasena, diṭṭhigāho dvāsaṭṭhidiṭṭhivasena veditabbo. Nibbindaṃ virajjatīti ettha virāgavasena cattāro maggā kathitā, virāgā vimuccatīti ettha vimuttivasena cattāri sāmaññaphalāni. 188-195. 在《罗睺罗相应》的第一经中，“一”是指在四威仪中独住。“远离”是指住于僻静处，寂静无声。“不放逸”是指不离正念。“热忱”是指具足精进。“应以策励心而住”是指“我应为证得殊胜成就而发起心意安住”。“无常”是指有而后无，故为无常；或因其有生灭、暂时、变易之性，以及作为“常”的对立面，故为无常。“苦”，因四种理由而为苦：以其难忍之义，以其为苦的依处，以其持续的逼迫，以其为乐的对立面。“宜”是指适合。“此是我的”是贪的执取。“此是我”是慢的执取。“此是我的我”是见的执取。于此，贪的执取应依一百零八种贪行而了知；慢的执取应依九种慢而了知；见的执取应依六十二种见而了知。于“厌离而离染”中，是以离染说四道；于“因离染而解脱”中，是以解脱说四沙门果。 Ettha ca pañcasu dvāresu pasādāva gahitā, manoti iminā tebhūmakaṃ sammasanacāracittaṃ. Dutiye pañcasu dvāresu ārammaṇameva. Tatiye pañcasu dvāresu pasādavatthukacittameva, manoviññāṇena tebhūmakaṃ sammasanacāracittaṃ gahitaṃ. Evaṃ sabbattha nayo netabbo. Chaṭṭhe tebhūmakadhammā. Aṭṭhame pana taṇhāti tasmiṃ tasmiṃ dvāre javanappattāva labbhati. Paṭhamādīni. 于此，在五门中，只取净色；以“意”则取省察三界法之心。在第二经中，于五门中只取所缘。在第三经中，于五门中只取以净色为所依的心；以“意识”则取省察三界法之心。此理应遍用于一切处。在第六经中，是指三界法。在第八经中，“贪”是指在各门中已达到速行的贪。第一等经竟。 9. Dhātusuttavaṇṇanā 9. 界经释义 196. Navame viññāṇadhātuvasena nāmaṃ, sesāhi rūpanti nāmarūpaṃ kathitaṃ. Navamaṃ. 196. 在第九经中，以“识界”说“名”，以其余诸界说“色”；如是宣说名色。第九经竟。 10. Khandhasuttavaṇṇanā 10. 蕴经释义 197. Dasame [Pg.197] rūpakkhandho kāmāvacaro, sesā cattāro sabbasaṅgāhikaparicchedena catubhūmakā. Idha pana tebhūmakāti gahetabbā. Dasamaṃ. 197. 在第十经中，色蕴是欲界的，其余四蕴依总摄的划分而属于四地。但于此，应取为三地。第十经竟。 Paṭhamo vaggo. 第一品 2. Dutiyavaggo 2. 第二品 1-10. Cakkhusuttādivaṇṇanā 1-10. 眼经等释义 198-199. Dutiye dasa uttānatthāneva. Paṭhamādīni. 198-199. 第二品中的十经，其义浅显。 11. Anusayasuttavaṇṇanā 11. 随眠经释义 200. Ekādasame imasmiñca saviññāṇake kāyeti attano saviññāṇakakāyaṃ dasseti, bahiddhā cāti parassa saviññāṇakaṃ vā aviññāṇakaṃ vā. Purimena vā attano ca parassa ca viññāṇameva dasseti, pacchimena bahiddhā anindriyabaddharūpaṃ. Ahaṅkāramamaṅkāramānānusayāti ahaṃkāradiṭṭhi ca mamaṃkārataṇhā ca mānānusayā ca. Na hontīti ete kilesā kathaṃ jānantassa etesu vatthūsu na hontīti pucchati. Sammappaññāya passatīti saha vipassanāya maggapaññāya suṭṭhu passati. Ekādasamaṃ. 200. 第十一，“于此有识之身”是显示自己的有识之身；“以及于外”是指他人的有识之身或无识之身。或者，前者显示自己与他人的识，后者显示外在不与根联系的色。“我、我所与慢的随眠”是指我执之见、我所之爱，以及慢随眠。“不存在”是提问：对于了知这些事物者，这些烦恼如何不存在？“以正慧观见”是指伴随着观(vipassanā)慧与道慧而善观见。第十一经终。 12. Apagatasuttavaṇṇanā 12. 远离经释义 201. Dvādasame ahaṅkāramamaṅkāramānāpagatanti ahaṃkārato ca mamaṃkārato ca mānato ca apagataṃ. Vidhā samatikkantanti mānakoṭṭhāse suṭṭhu atikkantaṃ. Santaṃ suvimuttanti kilesavūpasamena santaṃ, kileseheva suṭṭhu vimuttaṃ. Sesaṃ uttānamevāti. Dvādasamaṃ. 201. 第十二，“远离我、我所与慢者”是指已远离我执、我所执与慢。“超越分别者”是指善于超越慢的类别。“寂静善解脱者”是指因烦恼平息而寂静，从诸烦恼善解脱。其余的意义是浅显的。第十二经终。 Dutiyo vaggo. 第二品。 Dvīsupi [Pg.198] asekkhabhūmi kathitā. Paṭhamo panettha āyācantassa desito, dutiyo anāyācantassa. Sakalepi pana rāhulasaṃyutte therassa vimuttiparipācanīyadhammāva kathitāti. 于此二品中，皆说无学地。其中，第一品是为请求者所说，第二品是为未请求者所说。然而，在整个罗睺罗(Rāhula)相应中，所说的都是令长老解脱成熟之法。 Rāhulasaṃyuttavaṇṇanā niṭṭhitā. 罗睺罗相应释义终。 8. Lakkhaṇasaṃyuttaṃ 8. 相相应 1. Paṭhamavaggo 1. 第一品 1. Aṭṭhisuttavaṇṇanā 1. 骨经释义 202. Lakkhaṇasaṃyutte [Pg.199] yvāyaṃ āyasmā ca lakkhaṇoti lakkhaṇatthero vutto, esa jaṭilasahassabbhantare ehibhikkhūpasampadāya upasampanno ādittapariyāyāvasāne arahattaṃ patto eko mahāsāvakoti veditabbo. Yasmā panesa lakkhaṇasampannena sabbākāraparipūrena brahmasamena attabhāvena samannāgato, tasmā ‘‘lakkhaṇo’’ti saṅkhaṃ gato. Mahāmoggallāno pana pabbajitadivasato sattame divase arahattaṃ patto dutiyo aggasāvako. 202. 在相相应中，这位具寿(āyasmā)相长老，当知他是在千名结发者中以“来！比丘”的方式受具足戒，于《燃火经》(Ādittapariyāya)结束时证得阿罗汉果的一位大声闻。因为他具有相好圆满、一切形相完备、如梵天般的身体，因此得名为“相”。而大目犍连(Mahāmoggallāna)则是在出家第七日证得阿罗汉果的第二上首声闻。 Sitaṃ pātvākāsīti mandahasitaṃ pātuakāsi, pakāsayi dassesīti vuttaṃ hoti. Kiṃ pana disvā thero sitaṃ pātvākāsīti? Upari pāḷiyaṃ āgataṃ aṭṭhikasaṅkhalikaṃ ekaṃ petaloke nibbattaṃ sattaṃ disvā. Tañca kho dibbena cakkhunā, na pasādacakkhunā. Pasādacakkhussa hi ete attabhāvā na āpāthaṃ āgacchanti. Evarūpaṃ pana attabhāvaṃ disvā kāruññe kattabbe kasmā sitaṃ pātvākāsīti? Attano ca buddhañāṇassa ca sampattiṃ samanussaraṇato. Tañhi disvā thero ‘‘adiṭṭhasaccena nāma puggalena paṭilabhitabbā evarūpā attabhāvā mutto ahaṃ, lābhā vata me, suladdhaṃ vata me’’ti attano ca sampattiṃ anussaritvā – ‘‘aho buddhassa bhagavato ñāṇasampatti, ‘yo kammavipāko, bhikkhave, acinteyyo na cintetabbo’ti desesi, paccakkhaṃ vata katvā buddhā desenti, suppaṭividdhā buddhānaṃ dhammadhātū’’ti evaṃ buddhañāṇasampattiñca anussaritvā sitaṃ pātvākāsīti. “显露微笑”是说他露出微笑，即是说他显示、展示了。那么，长老是看见了什么而显露微笑呢？因为看见了上文巴利中所说的一个投生于饿鬼界的骨锁众生。而且是用天眼，不是用肉眼看见的。因为对肉眼而言，这些自体是不可见的。然而，看见这样的自体，本应生起悲悯，为何却显露微笑呢？因为忆念到自己以及佛陀智慧的成就。长老看见那个众生后，忆念自己的成就，心想：“未见真谛的个人，实会获得如此的自体！我已解脱！我真得善利！我真得善获！”——又忆念佛陀的智慧成就，心想：“啊，世尊佛陀的智慧成就！他教导说：‘诸比丘，业果是不可思议的，不应思议。’诸佛真是亲证后才说法！诸佛善通达法界！”——如此忆念后，他显露了微笑。 Atha lakkhaṇatthero kasmā na addasa, kimassa dibbacakkhu natthīti? No natthi, mahāmoggallāno pana āvajjento addasa, itaro pana anāvajjanena na addasa. Yasmā pana khīṇāsavā nāma na akāraṇā sitaṃ karonti, tasmā taṃ lakkhaṇatthero pucchi ko nu kho, āvuso moggallāna, hetu, ko paccayo sitassa pātukammāyāti? Thero pana [Pg.200] yasmā yehi ayaṃ upapatti sāmaṃ adiṭṭhā, te dussaddhāpayā honti, tasmā bhagavantaṃ sakkhiṃ katvā byākātukāmatāya akālo kho, āvusotiādimāha. Tato bhagavato santike puṭṭho idhāhaṃ, āvusotiādinā nayena byākāsi. 那么，勒伽那长老(Lakkhaṇatthero)为何没有看见？难道他没有天眼吗？不是没有。大目犍连作意后看见了，而另一位因为没有作意而没有看见。因为漏尽者不会无故微笑，因此勒伽那长老问：“贤友目犍连，显露微笑有何因、何缘？”但那位长老因为考虑到那些未亲见此投生的人难以信服，想要以世尊为见证来解说，因此说了“贤友，非其时也”等。之后在世尊面前被问时，他便以“贤友，我在此……”等方式作了解说。 Tattha aṭṭhikasaṅkhalikanti setaṃ nimmaṃsalohitaṃ aṭṭhisaṅghātaṃ. Gijjhāpi kākāpi kulalāpīti etepi yakkhagijjhā ceva yakkhakākā ca yakkhakulalā ca paccetabbā. Pākatikānaṃ pana gijjhādīnaṃ āpāthampi etaṃ rūpaṃ nāgacchati. Anupatitvā anupatitvāti anubandhitvā anubandhitvā. Vitudentīti asidhārūpamehi tikhiṇehi lohatuṇḍakehi vijjhitvā vijjhitvā ito cito ca caranti gacchanti. Sā sudaṃ aṭṭassaraṃ karotīti ettha sudanti nipāto, sā aṭṭhikasaṅkhalikā aṭṭassaraṃ āturassaraṃ karotīti attho. Akusalavipākānubhavanatthaṃ kira yojanappamāṇāpi tādisā attabhāvā nibbattanti, pasādussadā ca honti pakkagaṇḍasadisā. Tasmā sā aṭṭhikasaṅkhalikā balavavedanāturā tādisaṃ saddamakāsīti. 于此，“骨锁”(aṭṭhikasaṅkhalikā)是指白色、无肉无血的骨骸聚集。“秃鹫、乌鸦、鹰隼”，当知这些也是夜叉秃鹫、夜叉乌鸦和夜叉鹰隼。然而，对于普通的秃鹫等，此身甚至不入其眼界。“一再追逐”即是紧追不舍。“啄刺”是指用如剑刃般锋利的铁喙，反复啄刺，往来飞驰。对于“彼作苦声”(Sā sudaṃ aṭṭassaraṃ karoti)一句，其中`sudaṃ`为不变词，其义为：那骨锁发出苦声、惨声。据说，为了体验不善业的果报，会生为大至一由旬的如是之身，其关节隆起如熟痈。因此，那骨锁为强烈的苦受所折磨，发出了那样的声音。 Evañca pana vatvā puna āyasmā mahāmoggallāno ‘‘vaṭṭagāmisattā nāma evarūpā attabhāvā na muccantī’’ti sattesu kāruññaṃ paṭicca uppannaṃ dhammasaṃvegaṃ dassento tassa mayhaṃ, āvuso, etadahosi acchariyaṃ vata bhotiādimāha. Tato bhagavā therassa ānubhāvaṃ pakāsento cakkhubhūtā vata, bhikkhave, sāvakā viharantītiādimāha. Tattha cakkhu bhūtaṃ jātaṃ uppannaṃ etesanti cakkhubhūtā, bhūtacakkhukā uppannacakkhukā cakkhuṃ uppādetvā viharantīti attho. Dutiyapadepi eseva nayo. Yatra hi nāmāti ettha yatrāti kāraṇavacanaṃ. Tatrāyaṃ atthayojanā – yasmā nāma sāvakopi evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati, tasmā avocumha – ‘‘cakkhubhūtā vata, bhikkhave, sāvakā viharanti, ñāṇabhūtā vata, bhikkhave, sāvakā viharantī’’ti. Pubbeva me so, bhikkhave, satto diṭṭhoti bodhimaṇḍe sabbaññutaññāṇapaṭivedhena appamāṇesu cakkavāḷesu appamāṇe sattanikāye bhavagatiyoniṭhitinivāse ca paccakkhaṃ karontena mayā pubbeva so satto diṭṭhoti vadati. 如此说了之后，具寿大目犍连又思惟：“名为轮回中的众生，无法从此等自体中解脱。”为了开示那缘于对众生的悲悯而生起的法悚惧，他说了“贤友，我曾这么想：啊，真是稀有！……”等语。于是世尊为了彰显长老的威力，说了“诸比丘，声闻们已成为眼而住！”等语。其中，“已成为眼”（cakkhubhūtā）是“他们的眼已成、已生、已起”之意，即他们是有已成之眼者、有已生之眼者，是生起眼而住的意思。第二句也是同理。在“yatra hi nāma”一句中，“yatra”是表原因的词。此处的文义结合是：因为声闻也能知晓、看见或作证如此之事，所以我们说：“诸比丘，声闻们已成为眼而住！诸比丘，声闻们已成为智而住！”“诸比丘，我早已见过那众生”是说：我早在菩提座，以证悟一切知智，亲见无量世界、无量众生界，以及众生的有、趣、生、住、处，就已见过那众生。 Goghātakoti [Pg.201] gāvo vadhitvā aṭṭhito maṃsaṃ mocetvā vikkiṇitvā jīvikaṃ kappanakasatto. Tasseva kammassa vipākāvasesenāti tassa nānācetanāhi āyūhitassa aparāpariyakammassa. Tatra hi yāya cetanāya narake paṭisandhi janitā, tassā vipāke parikkhīṇe avasesakammaṃ vā kammanimittaṃ vā ārammaṇaṃ katvā puna petādīsu paṭisandhi nibbattati, tasmā sā paṭisandhi kammasabhāgatāya ārammaṇasabhāgatāya vā ‘‘tasseva kammassa vipākāvaseso’’ti vuccati. Ayañca satto evaṃ uppanno. Tenāha – ‘‘tasseva kammassa vipākāvasesenā’’ti. Tassa kira narakā cavanakāle nimmaṃsakatānaṃ gunnaṃ aṭṭhirāsiyeva nimittaṃ ahosi. So paṭicchannampi taṃ kammaṃ viññūnaṃ pākaṭaṃ viya karonto aṭṭhisaṅkhalikapeto jāto. Paṭhamaṃ. “屠牛者”(Goghātako)是指杀牛后，从骨头上取下肉来贩卖维生的众生。“以其业的残余果报”是指由种种思所造作的彼后后受业。于其中，由何种思产生地狱的结生，当其果报穷尽后，以剩余的业或业相为所缘，再次于饿鬼等中产生结生。因此，那结生因与业同分或与所缘同分，而被称为“其业的残余果报”。此众生即是如此投生。因此说“以其业的残余果报”。据说，当他从地狱死时，无肉牛骨堆即成为他的业相。他犹如将其所隐藏的业显露于智者前一般，投生为骨锁饿鬼。第一经。 2. Pesisuttavaṇṇanā 2. 肉片经释义 203. Maṃsapesivatthusmiṃ goghātakoti gomaṃsapesiyo katvā sukkhāpetvā vallūravikkayena anekāni vassāni jīvikaṃ kappesi, tenassa narakā cavanakāle maṃsapesiyeva nimittaṃ ahosi. So maṃsapesipeto jāto. Dutiyaṃ. 203. 在肉片的故事中，一位屠牛者制作牛肉片，将其晒干后作为干肉出售，如此维生多年。当他从地狱命终时，肉片即成为他的业相，于是他投生为肉片饿鬼。第二经。 3. Piṇḍasuttavaṇṇanā 3. 肉团经释义 204. Maṃsapiṇḍavatthusmiṃ sākuṇikoti sakuṇe gahetvā vikkiṇanakāle nippakkhacamme maṃsapiṇḍamatte katvā vikkiṇanto jīvikaṃ kappesi, tenassa narakā cavanakāle maṃsapiṇḍova nimittaṃ ahosi. So maṃsapiṇḍapeto jāto. Tatiyaṃ. 204. 在肉团的故事中，他是一位捕鸟人(sākuṇika)，捕鸟后，在贩卖时，将鸟做成无羽无皮的肉团出售，以此维生。当他从地狱命终时，肉团即成为他的业相，因此投生为肉团饿鬼。第三经。 4. Nicchavisuttavaṇṇanā 4. 无皮经释义 205. Nicchavivatthusmiṃ tassa orabbhikassa eḷake vadhitvā vadhitvā niccamme katvā kappitajīvikassa purimanayeneva niccammaṃ eḷakasarīraṃ nimittaṃ ahosi. So nicchavipeto jāto. Catutthaṃ. 205. 在无皮的故事中，那位屠羊者(orabbhika)一再宰杀羊只，将之剥皮维生。如前例一般，一只无皮的羊身成为其业相，他因此投生为无皮饿鬼。第四经。 5. Asilomasuttavaṇṇanā 5. 剑毛经释义 206. Asilomavatthusmiṃ [Pg.202] so sūkariko dīgharattaṃ nivāpapuṭṭhe sūkare asinā vadhitvā vadhitvā dīgharattaṃ jīvikaṃ kappesi, tassa ukkhittāsikabhāvova nimittaṃ ahosi. Tasmā asilomapeto jāto. Pañcamaṃ. 206. 在剑毛饿鬼的故事中，那位屠猪者长期用剑一再宰杀以饲料养肥的猪只，以此维生。他举起剑的样子成了他的业相。因此，他投生为剑毛饿鬼。第五。 6. Sattisuttavaṇṇanā 6. 矛经释义 207. Sattilomavatthusmiṃ so māgaviko ekaṃ migañca sattiñca gahetvā vanaṃ gantvā tassa migassa samīpaṃ āgatāgate mige sattiyā vijjhitvā māresi, tassa sattiyā vijjhanakabhāvoyeva nimittaṃ ahosi. Tasmā sattilomapeto jāto. Chaṭṭhaṃ. 207. 在矛毛饿鬼的故事中，那位猎人带着一只诱饵鹿和一支矛进入森林，用矛刺杀那些一再靠近诱饵鹿的鹿。他用矛刺杀的行为成了他的业相。因此，他投生为矛毛饿鬼。第六。 7. Usulomasuttavaṇṇanā 7. 箭毛经释义 208. Usulomavatthusmiṃ kāraṇikoti rājāparādhike anekāhi kāraṇāhi pīḷetvā avasāne kaṇḍena vijjhitvā māraṇakapuriso. So kira ‘‘amukasmiṃ padese viddho maratī’’ti ñatvāva vijjhati. Tassevaṃ jīvikaṃ kappetvā narake uppannassa tato pakkāvasesena idhūpapattikāle usunā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā usulomapeto jāto. Sattamaṃ. 208. 在箭毛饿鬼的故事中，`kāraṇika`（行刑者）是指用多种酷刑折磨冒犯国王的人，并于最后用箭将其射杀的人。据说，他是在知道了“射中某某部位就会死”之后才射的。他以此维生，投生于地狱。由于恶业的余报，当他在此处投生时，他用箭射杀的行为成了他的业相。因此，他投生为箭毛饿鬼。第七。 8. Sūcilomasuttavaṇṇanā 8. 针毛经释义 209. Sūcilomavatthusmiṃ sūtoti assadamako. Godamakotipi vadantiyeva. Tassa patodasūciyā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā sūcilomapeto jāto. Aṭṭhamaṃ. 209. 在针毛饿鬼的故事中，`sūta`是驯马师，也有人称之为驯牛者。他用带刺的棒子刺戳的行为成了他的业相。因此，他投生为针毛饿鬼。第八。 9. Dutiyasūcilomasuttavaṇṇanā 9. 第二针毛经释义 210. Dutiye sūcilomavatthusmiṃ sūcakoti pesuññakārako. So kira manusse aññamaññañca bhindi, rājakule ca ‘‘imassa imaṃ nāma atthi, iminā idaṃ nāma kata’’nti sūcetvā sūcetvā anayabyasanaṃ pāpesi. Tasmā yathā tena sūcetvā manussā bhinnā, tathā sūcīhi bhedanadukkhaṃ [Pg.203] paccanubhotuṃ kammameva nimittaṃ katvā sūcilomapeto jāto. Navamaṃ. 210. 在第二针毛鬼的故事中，`sūcaka`是进谗言者。据说他离间众人，又在王室中屡屡告密说：“此人有此物，此人做此事”，使他人遭遇不幸与灾祸。因此，正如他以谗言离间他人，他自己的业造就了业相，让他去体验被针刺穿的痛苦，而投生为针毛饿鬼。第九。 10. Kumbhaṇḍasuttavaṇṇanā 10. 瓮囊经释义 211. Aṇḍabhārivatthusmiṃ gāmakūṭakoti vinicchayāmacco. Tassa kammasabhāgatāya kumbhamattā mahāghaṭappamāṇā aṇḍā ahesuṃ. So hi yasmā raho paṭicchanne ṭhāne lañjaṃ gahetvā kūṭavinicchayena pākaṭaṃ dosaṃ karonto sāmike assāmike akāsi, tasmāssa rahassaṃ aṅgaṃ pākaṭaṃ nibbattaṃ. Yasmā daṇḍaṃ paṭṭhapento paresaṃ asayhaṃ bhāraṃ āropesi, tasmāssa rahassaṃ aṅgaṃ asayhabhāro hutvā nibbattaṃ. Yasmā yasmiṃ ṭhāne ṭhitena samena bhavitabbaṃ, tasmiṃ ṭhatvā visamo ahosi, tasmāssa rahassaṅge visamā nisajjāva ahosīti. Dasamaṃ. 211. 在大睾丸饿鬼的故事中，“gāmakūṭa”即是审判官。由于业行相应，他长了一对如瓮似罐大小的睾丸。因为他在隐秘遮蔽之处收受贿赂，以狡诈的判决公然制造冤屈，将物主判为非物主，所以他的私密器官也因此公然显露。因为他在施加惩罚时，将不堪忍受的重负加于他人，所以他的私密器官也成了不堪忍受的重负。因为他身处应保持公正的职位却行事不公，所以他那不匀称的器官也只能不平稳地安放。第十则。 Paṭhamo vaggo. 第一品。 2. Dutiyavaggo 2. 第二品 1. Sasīsakasuttavaṇṇanā 1. 有头经释义 212. Pāradārikavatthusmiṃ so satto parassa rakkhitagopitaṃ sassāmikaṃ phassaṃ phusanto mīḷhasukhena kāmasukhena cittaṃ ramayitvā kammasabhāgatāya gūthaphassaṃ phusanto dukkhamanubhavituṃ tattha nibbatto. Paṭhamaṃ. 212. 在与他人之妻行不轨者的故事中，那个有情接触了为他人所守护、有丈夫的妻子，以如粪秽之乐的欲乐使心喜悦，由于业行相应，他投生到那里感受接触粪秽的痛苦。第一则。 2. Gūthakhādasuttavaṇṇanā 2. 食粪经释义 213. Duṭṭhabrāhmaṇavatthu pākaṭameva. Dutiyaṃ. 213. 恶意婆罗门的故事是显而易见的。第二则。 3. Nicchavitthisuttavaṇṇanā 3. 无皮女经释义 214. Nicchavitthivatthusmiṃ yasmā mātugāmo nāma attano phasse anissaro, sā ca taṃ sāmikassa santakaṃ phassaṃ thenetvā paresaṃ abhiratiṃ uppādesi, tasmā kammasabhāgatāya sukhasamphassā vaṭṭitvā dukkhasamphassaṃ anubhavituṃ nicchavitthī hutvā uppannā. Tatiyaṃ. 214. 在无皮女的故事中，因为所谓的女人对自己的身体接触并无主权，而她却盗用那属于丈夫的身体接触，为其他男人制造欢愉。因此，由于业行相应，她远离了乐触，为感受苦触而成为无皮女投生于此。第三则。 4. Maṅgulitthisuttavaṇṇanā 4. 曼拘利女经释义 215. Maṅgulitthivatthusmiṃ [Pg.204] maṅgulinti virūpaṃ duddasikaṃ bībhacchaṃ. Sā kira yakkhadāsikammaṃ karontī ‘‘iminā ca iminā ca evaṃ balikamme kate ayaṃ nāma tumhākaṃ vaḍḍhi bhavissatī’’ti mahājanassa gandhapupphādīni vañcanāya gahetvā mahājanaṃ duddiṭṭhiṃ micchādiṭṭhiṃ gaṇhāpesi, tasmā tāya kammasabhāgatāya gandhapupphādīnaṃ thenitattā duggandhā, duddassanassa gāhitattā duddasikā virūpā bībhacchā hutvā nibbattā. Catutthaṃ. 215. 于曼拘利女(Maṅgulitthī)事中，“曼拘利”意为丑陋、难看、令人厌恶。据说她做着夜叉女仆的工作，欺骗大众说：“若如此这般行祭祀，你们就会得到这样的增长。”以此骗取大众的香、花等物，并使大众接受恶见与邪见。因此，由于那相应的业，因偷盗香、花等，她身有恶臭；因使人执取恶见，她投生为丑陋、难看、令人厌恶的样貌。第四。 5. Okilinīsuttavaṇṇanā 5. 奥基利尼经释义 216. Okilinīvatthusmiṃ uppakkaṃ okiliniṃ okirininti sā kira aṅgāracitake nipannā vipphandamānā viparivattamānā paccati, tasmā uppakkā ceva hoti uṇhena agginā pakkasarīrā, okilinī ca kilinnasarīrā, bindūnissā sarīrato paggharanti, okirinī ca aṅgārasamparikiṇṇā. Tassā hi heṭṭhatopi kiṃsukapupphavaṇṇā aṅgārā, ubhayapassesupi, ākāsatopissā upari patanti. Tena vuttaṃ – ‘‘uppakkaṃ okiliniṃ okirini’’nti. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okirīti tassa kira rañño ekā nāṭakinī aṅgārakaṭāhaṃ samīpe ṭhapetvā gattato udakaṃ puñchati, pāṇinā ca sedaṃ karoti. Rājāpi tāya saddhiṃ kathañca karoti, parituṭṭhākārañca dasseti. Aggamahesī taṃ asahamānā issāpakatā hutvā acirapakkantassa rañño taṃ aṅgārakaṭāhaṃ gahetvā tassā upari aṅgāre okiri. Sā taṃ kammaṃ katvā tādisaṃyeva vipākaṃ paccanubhavituṃ petaloke nibbattā. Pañcamaṃ. 216. 于奥基利尼(Okilinī)事中，“被烧熟、污秽、遍撒炭火”是说，据说她躺在炭火堆里，挣扎翻滚着被烧灼。因此，她的身体被热火烧熟，身体污秽不堪，滴液从身上流下，并且全身被炭火遍撒。她的下方、两侧都有着红花色的炭火，炭火也从空中落在她身上。因此说她“被烧熟、污秽、遍撒炭火”。她因嫉妒而用一盆炭火浇在她的共妻身上。据说，某位国王有一位舞女，她将一个炭火盆放在身旁，擦拭身上的水，并用手擦汗。国王与她交谈，并显出非常喜悦的样子。王后无法忍受，心生嫉妒，趁国王刚离开，就拿起那个炭火盆，将炭火浇在她身上。她造下此业后，为了承受同样的果报，投生在饿鬼界。第五。 6. Asīsakasuttavaṇṇanā 6. 无头经释义 217. Coraghātavatthusmiṃ so rañño āṇāya dīgharattaṃ corānaṃ sīsāni chinditvā petaloke nibbattanto asīsakaṃ kabandhaṃ hutvā nibbatti. Chaṭṭhaṃ. 217. 于盗贼刽子手事中，他奉国王之命，长期斩下盗贼们的头颅，之后投生于饿鬼界，成为一个无头的躯干。第六。 7-11. Pāpabhikkhusuttādivaṇṇanā 7-11. 恶比丘经等释义 218-222. Bhikkhuvatthusmiṃ [Pg.205] pāpabhikkhūti lāmakabhikkhu. So kira lokassa saddhādeyye cattāro paccaye paribhuñjitvā kāyavacīdvārehi asaṃyato bhinnājīvo cittakeḷiṃ kīḷanto vicari. Tato ekaṃ buddhantaraṃ niraye paccitvā petaloke nibbattanto bhikkhusadiseneva attabhāvena nibbatti. Bhikkhunīsikkhamānāsāmaṇerasāmaṇerīvatthūsupi ayameva vinicchayo. Sattamādīni. 218-222. 于比丘事中，“恶比丘”(pāpabhikkhu)即是低劣的比丘。据说他享用了世人以信心布施的四资具，却于身语二门不自防护，生计败坏，耽于心戏而游荡。其后，他在一佛中间期于地狱中被烧煮，然后投生于饿鬼界，其身形样貌仍如同比丘。于比丘尼、在学尼、沙弥、沙弥尼事中，也应作如是判断。第七等经终。 Lakkhaṇasaṃyuttavaṇṇanā niṭṭhitā. 相相应释义终。 9. Opammasaṃyuttaṃ 9. 譬喻相应 1. Kūṭasuttavaṇṇanā 1. 屋脊经释义 223. Opammasaṃyuttassa [Pg.206] paṭhame kūṭaṃ gacchantīti kūṭaṅgamā. Kūṭaṃ samosarantīti kūṭasamosaraṇā. Kūṭasamugghātāti kūṭassa samugghātena. Avijjāsamugghātāti arahattamaggena avijjāya samugghātena. Appamattāti satiyā avippavāse ṭhitā hutvā. Paṭhamaṃ. 223. 于《譬喻相应》第一经中：以其走向屋脊，故名“趣向屋脊”。以其汇集于屋脊，故名“汇集于屋脊”。“拔除屋脊”，是凭借屋脊的拔除。“拔除无明”，是凭借阿罗汉道拔除无明。“不放逸”，是安住于念而无离失。第一经终。 2. Nakhasikhasuttavaṇṇanā 2. 爪尖经释义 224. Dutiye manussesu paccājāyantīti ye manussalokato cutā manussesu jāyanti, te evaṃ appakāti adhippāyo. Aññatra manussehīti ye pana manussalokato cutā ṭhapetvā manussalokaṃ catūsu apāyesu paccājāyanti, te mahāpathaviyaṃ paṃsu viya bahutarā. Imasmiñca sutte devāpi manusseheva saṅgahitā. Tasmā yathā manussesu jāyantā appakā, evaṃ devesupīti veditabbā. Dutiyaṃ. 224. 于第二经中：“再生于人中”，其意为：从人界死去而再生于人中的众生，数量是如此稀少。“在人之外”者，是指从人界死去，除了人界之外，再生于四恶道的众生，他们就像大地上的尘土一样多。于此经中，天神亦被包含在人之中。是故当知：正如生于人中者稀少，生于天界者亦然。第二经终。 3. Kulasuttavaṇṇanā 3. 家族经释义 225. Tatiye suppadhaṃsiyānīti suviheṭhiyāni. Kumbhatthenakehīti ye paragharaṃ pavisitvā dīpālokena oloketvā parabhaṇḍaṃ haritukāmā ghaṭe dīpaṃ katvā pavisanti, te kumbhatthenakā nāma, tehi kumbhatthenakehi. Suppadhaṃsiyo hoti amanussehīti mettābhāvanārahitaṃ paṃsupisācakā vidhaṃsayanti, pageva uḷārā amanussā. Bhāvitāti vaḍḍhitā. Bahulīkatāti punappunaṃ katā. Yānīkatāti yuttayānaṃ viya katā. Vatthukatāti patiṭṭhānaṭṭhena vatthu viya katā. Anuṭṭhitāti adhiṭṭhitā. Paricitāti samantato citā suvaḍḍhitā. Susamāraddhāti cittena suṭṭhu samāraddhā. Tatiyaṃ. 225. 于第三经中，“易被侵犯”(suppadhaṃsiyāni)即是易被伤害。“瓮盗”(Kumbhatthenakehi)是指那些想进入他人家中，用灯光查看后偷盗他人财物，而将灯置于瓮中进入的人，他们被称为瓮盗。“易被非人侵犯”是指，缺乏慈心修习的人，连土尘鬼(paṃsupisācakā)都能毁坏他，更何况是强大的非人。“已修习”(Bhāvitā)即是已增长。“多修习”(Bahulīkatā)即是已一再行持。“作为车乘”(Yānīkatā)即是已使之如已上轭的车乘。“作为基础”(Vatthukatā)即是已使之如作为立足处的基础。“已确立”(Anuṭṭhitā)即是已建立(adhiṭṭhitā)。“已熟悉”(Paricitā)即是已周遍累积、善于增长。“善发起”(Susamāraddhā)即是已由心善巧发起。第三经竟。 4. Okkhāsuttavaṇṇanā 4. 百锅经释义 226. Catutthe okkhāsatanti mahāmukhaukkhalīnaṃ sataṃ. Dānaṃ dadeyyāti paṇītabhojanabharitānaṃ mahāukkhalīnaṃ sataṃ dānaṃ dadeyya. ‘‘Ukkāsata’’ntipi pāṭho[Pg.207], tassa daṇḍadīpikāsatanti attho. Ekāya pana dīpikāya yattake ṭhāne āloko hoti, tato sataguṇaṃ ṭhānaṃ sattahi ratanehi pūretvā dānaṃ dadeyyāti attho. Gadduhanamattanti goduhanamattaṃ, gāviyā ekavāraṃ aggathanākaḍḍhanamattanti attho. Gandhaūhanamattaṃ vā, dvīhi aṅgulīhi gandhapiṇḍaṃ gahetvā ekavāraṃ ghāyanamattanti attho. Ettakampi hi kālaṃ yo pana gabbhapariveṇavihārūpacāra paricchedena vā cakkavāḷaparicchedena vā aparimāṇāsu lokadhātūsu vā sabbasattesu hitapharaṇaṃ mettacittaṃ bhāvetuṃ sakkoti, idaṃ tato ekadivasaṃ tikkhattuṃ dinnadānato mahapphalataraṃ. Catutthaṃ. 226. 于第四经中，“百锅”(okkhāsataṃ)即一百口大口锅。“应行布施”(Dānaṃ dadeyya)即应布施一百口装满精美食馔的大锅。亦有读作“百炬”(ukkāsataṃ)者，其义为百盏灯架。其义是：于一盏灯所能照亮之范围，以七宝充满百倍于此的区域而行布施。至于“一挤牛乳顷”(gadduhanamattaṃ)，即挤一次牛乳的时间，义为拉一下母牛乳头的时间。或作“一嗅香顷”(gandhaūhanamattaṃ)，义为用二指取香丸，嗅闻一次的时间。若有人能于如此短暂的时间，或以内室、寺院及其周边为范围，或以一轮围世界为范围，乃至以无量世界系为范围，对一切众生修习普施利益的慈心，此举比前述一日三次的布施，果报更为宏大。第四经竟。 5. Sattisuttavaṇṇanā 5. 矛经释义 227. Pañcame paṭileṇissāmītiādīsu agge paharitvā kappāsavaṭṭiṃ viya nāmento niyyāsavaṭṭiṃ viya ca ekato katvā alliyāpento paṭileṇeti nāma. Majjhe paharitvā nāmetvā dhārāya vā paharitvā dvepi dhārā ekato alliyāpento paṭikoṭṭeti nāma. Kappāsavaṭṭanakaraṇīyaṃ viya pavattento cirakālaṃ saṃvellitakilañjaṃ pasāretvā puna saṃvellento viya ca paṭivaṭṭeti nāma. Pañcamaṃ. 227. 第五经中，于“我将回折”等句：在顶端击打，使其如棉卷或树脂球般弯曲，并合为一体使之黏合，此名“回折”(paṭileṇeti)。在中间击打使其弯曲，或击打其刃，使两刃合为一体而黏合，此名“反敲”(paṭikoṭṭeti)。如搓捻棉卷般转动，或如将长久卷起的席子展开后复又卷起般转动，此名“反转”(paṭivaṭṭeti)。第五。 6. Dhanuggahasuttavaṇṇanā 6. 弓箭手经释义 228. Chaṭṭhe daḷhadhammā dhanuggahāti daḷhadhanuno issāsā. Daḷhadhanu nāma dvisahassathāmaṃ vuccati, dvisahassathāmaṃ nāma yassa āropitassa jiyābaddho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍappamāṇā ukkhittassa pathavito muccati. Susikkhitāti dasadvādasavassāni ācariyakule uggahitasippā. Katahatthāti yo sippameva uggaṇhāti, so katahattho na hoti, ime pana katahatthā ciṇṇavasībhāvā. Katūpāsanāti rājakulādīsu dassitasippā. 228. 第六经中，“强弓弓箭手”(daḷhadhammā dhanuggahā)谓持强弓之射手。言“强弓”(daḷhadhanu)者，谓“二千力”弓。言“二千力”者，谓弓既上弦，手持弓身，系于弦上之铁、铅等重物，被举至一箭之高时，即能离地。言“善学者”(susikkhitā)者，谓于师家修习技艺十至十二年者。言“巧手者”(katahatthā)者，仅学习技艺，不名“巧手”；此辈则因练习纯熟而成就自在。言“善演练者”(katūpāsanā)者，谓曾于王族等处展示技艺者。 Tassa purisassa javoti evarūpo añño puriso nāma na bhūtapubbo, bodhisattasseva pana javanahaṃsakālo nāma āsi. Tadā bodhisatto cattāri [Pg.208] kaṇḍāni āhari. Tadā kirassa kaniṭṭhabhātaro ‘‘mayaṃ, bhātika, sūriyena saddhiṃ javissāmā’’ti ārocesuṃ. Bodhisatto āha – ‘‘sūriyo sīghajavo, na sakkhissatha tumhe tena saddhiṃ javitu’’nti. Te dutiyaṃ tatiyampi tatheva vatvā ekadivasaṃ ‘‘gacchāmā’’ti yugandharapabbataṃ āruhitvā nisīdiṃsu. Bodhisatto ‘‘kahaṃ me bhātaro’’ti? Pucchitvā, ‘‘sūriyena saddhiṃ javituṃ gatā’’ti vutte, ‘‘vinassissanti tapassino’’ti te anukampamāno sayampi gantvā tesaṃ santike nisīdi. Atha sūriye uggacchante dvepi bhātaro sūriyena saddhiṃyeva ākāsaṃ pakkhantā, bodhisattopi tehi saddhiṃyeva pakkhanto. Tesu ekassa apatteyeva antarabhattasamaye pakkhantaresu aggi uṭṭhahi, so bhātaraṃ pakkositvā ‘‘na sakkomī’’ti āha. Tamenaṃ bodhisatto ‘‘mā bhāyī’’ti samassāsetvā pakkhapañjarena paliveṭhetvā darathaṃ vinodetvā ‘‘gacchā’’ti pesesi. “彼人之速”者，谓除菩萨外，未曾有过如是之人；此乃菩萨为迅捷天鹅王之时。当时，菩萨取来四支箭。据说，当时其二位弟弟禀告：“兄长，我等欲与太阳竞速。”菩萨言：“太阳迅疾，汝等不能与之竞速。”彼等再三如是说，一日言：“我等去吧！”遂登上持双山(Yugandhara)而坐。菩萨问：“我弟弟们在何处？”听闻“去与太阳竞速了”，菩萨心生怜悯：“此等苦人将丧命矣。”于是亦亲自前往，坐于其侧。当太阳升起时，二位弟弟即与太阳一同飞向天空，菩萨亦与彼等一同飞翔。其中一位，尚不到午食时，两翼之间便生起热。彼呼其兄言：“我不行了！”菩萨安慰彼言：“莫怕！”并以翼笼覆之，为其消除灼热，言：“去吧！”而遣之。 Dutiyo yāva antarabhattā javitvā pakkhantaresu aggimhi uṭṭhahite tathevāha. Tampi so tatheva katvā ‘‘gacchā’’ti pesesi. Sayaṃ pana yāva majjhanhikā javitvā, ‘‘ete bālāti mayāpi bālena na bhavitabba’’nti nivattitvā – ‘‘adiṭṭhasahāyakaṃ bārāṇasirājaṃ passissāmī’’ti bārāṇasiṃ agamāsi. Tasmiṃ nagaramatthake paribbhamante dvādasayojanaṃ nagaraṃ pattakaṭāhena otthaṭapatto viya ahosi. Atha paribbhamantassa paribbhamantassa tattha tattha chiddāni paññāyiṃsu. Sayampi anekahaṃsasahassasadiso paññāyi. So vegaṃ paṭisaṃharitvā rājagehābhimukho ahosi. Rājā oloketvā – ‘‘āgato kira me piyasahāyo javanahaṃso’’ti vātapānaṃ vivaritvā ratanapīṭhaṃ paññāpetvā olokento aṭṭhāsi. Bodhisatto ratanapīṭhe nisīdi. 第二个弟弟飞到近午食时，翅膀之间也燃起了火，说了同样的话。菩萨也对他做了同样的事，说“去吧！”将他送走。而菩萨自己则飞到正午，心想：“他们是愚人，我不该也当愚人。”于是便折返，想道：“我要去见我未曾谋面的朋友——波罗奈（Bārāṇasī）王。”便飞往波罗奈城。当他在那座城市的上空盘旋时，这座十二由旬大的城市，犹如被钵盖盖住的钵。他一再盘旋，看到城中处处皆是空隙。他自己也看似有成千上万只鸿雁。于是他收摄速度，朝王宫飞去。国王看见后想道：“我亲爱的朋友，迅捷鸿雁来了！”便打开窗户，备好宝座，站着等候。菩萨便在宝座上坐下。 Athassa rājā sahassapākena telena pakkhantarāni makkhetvā, madhulāje ceva madhurapānakañca adāsi. Tato naṃ kataparibhogaṃ ‘‘samma, kahaṃ agamāsī’’ti? Pucchi. So taṃ pavattiṃ ārocetvā ‘‘athāhaṃ, mahārāja, yāva majjhanhikā javitvā – ‘natthi javitena attho’ti nivatto’’ti ācikkhi. Atha rājā āha – ‘‘ahaṃ, sāmi, tumhākaṃ sūriyena saddhiṃ javanavegaṃ [Pg.209] passitukāmo’’ti. Dukkaraṃ, mahārāja, na sakkā tayā passitunti. Tena hi, sāmi, sarikkhakamattampi dassehīti. Āma, mahārāja, dhanuggahe sannipātehīti. Rājā sannipātesi. Haṃso tato cattāro gahetvā nagaramajjhe toraṇaṃ kāretvā attano gīvāya ghaṇḍaṃ piḷandhāpetvā toraṇassa upari nisīditvā – ‘‘cattāro janā toraṇaṃ nissāya catudisābhimukhā ekekaṃ kaṇḍaṃ khipantū’’ti vatvā, sayaṃ paṭhamakaṇḍeneva saddhiṃ uppatitvā, taṃ kaṇḍaṃ aggahetvāva, dakkhiṇābhimukhaṃ gatakaṇḍaṃ dhanuto ratanamattāpagataṃ gaṇhi. Dutiyaṃ dviratanamattāpagataṃ, tatiyaṃ tiratanamattāpagataṃ, catutthaṃ bhūmiṃ appattameva gaṇhi. Atha naṃ cattāri kaṇḍāni gahetvā toraṇe nisinnakāleyeva addasaṃsu. So rājānaṃ āha – ‘‘passa, mahārāja, evaṃsīgho amhākaṃ javo’’ti. Evaṃ bodhisatteneva javanahaṃsakāle tāni kaṇḍāni āharitānīti veditabbāni. 尔时，国王用千炼油涂抹在天鹅菩萨的翅膀之间，并供养了蜜炒米和甜饮。待他受用毕，国王问道：“贤友，您去了何处？”他便告知了事情的经过，说：“大王，我与太阳一同飞驰，直至正午，心想‘与太阳竞速并无实义’，于是便返回了。”国王说：“尊者，我希望能得见您与太阳一同飞驰的速度。”“大王，此事难为，您无法得见。”“那么，尊者，就请展示一下相似的速度吧。”“好的，大王，请召集弓箭手。”国王便召集了弓箭手。天鹅菩萨于是从中选了四位弓箭手，让他们在城中央立起一座牌楼，又让人在自己颈上系上铃铛，然后坐在牌楼顶上说：“让此四人倚着牌楼，面向四方，各射一箭。”说完，他亲自与第一支箭同时飞起，并接住了它，即在离弓约一肘尺处捕获了那支向南飞去的箭。第二支箭在离弓约二肘尺处捕获，第三支箭在离弓约三肘尺处捕获，第四支箭则在落地前捕获。当他手持四支箭在牌楼上坐定时，人们才看见他。他对国王说：“大王，请看，我等之速，迅疾如是！”是故当知，菩萨于为“迅疾天鹅”(Javanahaṃsa)时，即是如是取来彼等箭矢。 Purato dhāvantīti aggato javanti. Na panetā sabbakālaṃ puratova honti, kadāci purato, kadāci pacchato honti. Ākāsaṭṭhakavimānesu hi uyyānānipi honti pokkharaṇiyopi, tā tattha nahāyanti, udakakīḷaṃ kīḷamānā pacchatopi honti, vegena pana gantvā puna puratova dhāvanti. Āyusaṅkhārāti rūpajīvitindriyaṃ sandhāya vuttaṃ. Tañhi tato sīghataraṃ khīyati. Arūpadhammānaṃ pana bhedo na sakkā paññāpetuṃ. Chaṭṭhaṃ. “在前奔跑”是指在前方快速前进。但她们并非总是位于前方，有时在前，有时在后。因为在空中天宫中，既有园林也有莲池，她们在那里沐浴，嬉水时也会落到后方，但快速前行时又会重新跑到前方。“寿行”是指色命根，因为它的耗尽比那更快。至于无色法的坏灭，则无法指明。第六。 7. Āṇisuttavaṇṇanā 7. 楔子经释义 229. Sattame dasārahānanti evaṃnāmakānaṃ khattiyānaṃ. Te kira satato dasabhāgaṃ gaṇhiṃsu, tasmā ‘‘dasārahā’’ti paññāyiṃsu. Ānakoti evaṃladdhanāmo mudiṅgo. Himavante kira mahākuḷīradaho ahosi. Tattha mahanto kuḷīro otiṇṇotiṇṇaṃ hatthiṃ khādati. Atha hatthī upaddutā ekaṃ kareṇuṃ sakkariṃsu ‘‘imissā puttaṃ nissāya amhākaṃ sotthi bhavissatī’’ti. Sāpi mahesakkhaṃ puttaṃ vijāyi. Te tampi sakkariṃsu. So vuddhippatto mātaraṃ pucchi, ‘‘kasmā maṃ ete sakkarontī’’ti? Sā taṃ pavattimācikkhi. So ‘‘kiṃ mayhaṃ kuḷīro pahoti? Etha gacchāmā’’ti mahāhatthiparivāro [Pg.210] tattha gantvā paṭhamameva otari. Kuḷīro udakasaddeneva āgantvā taṃ aggahesi. Mahanto kuḷīrassa aḷo, so taṃ ito vā etto vā cāletuṃ asakkonto mukhe soṇḍaṃ pakkhipitvā viravi. Hatthino ‘‘yaṃnissāya mayaṃ ‘sotthi bhavissatī’ti amaññimhā, so paṭhamataraṃ gahito’’ti tato tato palāyiṃsu. 229. 在第七（经）中，“十族”是指名为“十族”的刹帝利。据说他们常取十分之一（作为赋税），因此被称为“十族”。“阿那迦”（Ānaka）是如此得名的鼓。据说在雪山中有一个大螃蟹湖，那里有一只巨大的螃蟹，会吃掉下到湖里的大象。于是，受困扰的大象们便尊敬一头母象，（心想）：“依靠她的儿子，我们就能平安。”她也生下了一头有大威力的儿子。它们也尊敬它。当他长大后，他问母亲：“它们为何如此尊敬我？”母亲告诉了他事情的经过。他说：“一只螃蟹能奈我何？来，我们去！”他便率领大批象群前往，第一个下到水中。螃蟹仅听到水声便前来抓住了他。螃蟹的螯很大，他无法从任何一边挪动它，便将象鼻放入口中大声吼叫。象群（见此）便从各处逃散，（心想）：“我们本以为依靠他可以得到平安，他却第一个被抓住了！” Athassa mātā avidūre ṭhatvā ‘‘mayaṃ thalanāgā, tumhe udakanāgā nāma, nāgehi nāgo na viheṭhetabbo’’ti kuḷīraṃ piyavacanena vatvā imaṃ gāthamāha – 这时，他的母亲站在不远处，用温和的语言对螃蟹说：“我们是陆行龙，你们是水行龙，龙不应伤害龙。”然后说了这首偈颂： ‘‘Ye kuḷīrā samuddasmiṃ, gaṅgāya yamunāya ca; Tesaṃ tvaṃ vārijo seṭṭho, muñca rodantiyā paja’’nti. “大海、恒河、亚穆纳，其中诸蟹汝最胜；身为水生之尊首，请放哀泣母之子。” Mātugāmasaddo nāma purise khobhetvā tiṭṭhati, tasmā so gahaṇaṃ sithilamakāsi. Hatthipoto vegena ubho pāde ukkhipitvā taṃ piṭṭhiyaṃ akkami. Saha akkamanā piṭṭhi mattikabhājanaṃ viya bhijji. Atha naṃ dantehi vijjhitvā ukkhipitvā thale chaḍḍetvā tuṭṭharavaṃ ravi. Atha naṃ hatthī ito cito ca āgantvā maddiṃsu. Tassa eko aḷo paṭikkamitvā pati, taṃ sakko devarājā gahetvā gato. 所谓女人的声音，能扰乱男人，因此那巨蟹放松了钳制。小象迅速抬起双脚，踩在其背上。随着这一踩，其背如陶器般破碎。然后用象牙刺穿它，举起扔到岸上，发出了喜悦的吼声。随后，象群从四面八方前来践踏它。它的一只巨螯断落，天帝释拿走了它。 Itaro pana aḷo vātātapena sukkhitvā pakkalākhārasavaṇṇo ahosi, so deve vuṭṭhe udakoghena vuyhanto dasabhātikānaṃ rājūnaṃ uparisote jālaṃ pasārāpetvā gaṅgāya kīḷantānaṃ āgantvā jāle laggi. Te kīḷāpariyosāne jālamhi ukkhipiyamāne taṃ disvā pucchiṃsu ‘‘kiṃ eta’’nti? ‘‘Kuḷīraaḷo sāmī’’ti. ‘‘Na sakkā esa ābharaṇatthāya upanetuṃ, pariyonandhāpetvā bheriṃ karissāmā’’ti? Pariyonandhāpetvā pahariṃsu. Saddo dvādasayojanaṃ nagaraṃ avatthari. Tato āhaṃsu – ‘‘na sakkā idaṃ divase divase vādetuṃ, chaṇadivasatthāya maṅgalabherī hotū’’ti maṅgalabheriṃ akaṃsu. Tasmiṃ vādite mahājano anhāyitvā apiḷandhitvā hatthiyānādīni āruyha sīghaṃ sannipatanti. Iti mahājanaṃ pakkositvā viya ānetīti ānako tvevassa nāmaṃ ahosi. 然而，另一只巨螯被风日晒干，变成了煮熟的红漆色。天降大雨时，它被洪水冲走，漂流而下，缠在了正在恒河(Gaṅgā)上游设网嬉戏的十兄弟王的网中。他们嬉戏完毕收网时，看到了它便问：“这是什么？”“主公，是巨蟹的螯。”他们说：“这个不能用作饰品，我们把它蒙上皮革做成鼓吧。”于是他们把它蒙上皮革后敲击，鼓声传遍了十二由旬的城市。于是他们说：“这鼓不能天天敲，让它作节日用的吉祥鼓吧！”他们便把它制成了吉祥鼓。当此鼓被敲响时，大众甚至来不及沐浴装扮，便乘坐象、车等迅速集会。因为它像召唤一样引来大众，所以它的名字就叫“阿那迦”(Ānaka)。 Aññaṃ [Pg.211] āṇiṃ odahiṃsūti aññaṃ suvaṇṇarajatādimayaṃ āṇiṃ ghaṭayiṃsu. Āṇisaṅghāṭova avasissīti suvaṇṇādimayānaṃ āṇīnaṃ saṅghāṭamattameva avasesaṃ ahosi. Athassa dvādasayojanappamāṇo saddo antosālāyampi dukkhena suyyittha. “他们又装上另一根楔子”意为他们又用金、银等材料造了另一根楔子。“只剩下楔子的集合体”意为最后只剩下由金等材料所造的楔子的集合体。它那曾远达十二由旬的声音，如今即使在殿内也难以听到了。 Gambhīrāti pāḷivasena gambhīrā sallasuttasadisā. Gambhīratthāti atthavasena gambhīrā mahāvedallasuttasadisā (ma. ni. 1.449 ādayo). Lokuttarāti lokuttaraatthadīpakā. Suññatappaṭisaṃyuttāti sattasuññatadhammamattameva pakāsakā saṃkhittasaṃyuttasadisā. Uggahetabbaṃ pariyāpuṇitabbanti uggahetabbe ca pariyāpuṇitabbe ca. Kavikatāti kavīhi katā. Itaraṃ tasseva vevacanaṃ. Cittakkharāti vicitraakkharā. Itaraṃ tasseva vevacanaṃ. Bāhirakāti sāsanato bahibhūtā. Sāvakabhāsitāti tesaṃ tesaṃ sāvakehi bhāsitā. Sussūsissantīti akkharacittatāya ceva savanasampattiyā ca attamanā hutvā sāmaṇeradaharabhikkhumātugāmamahāgahapatikādayo ‘‘esa dhammakathiko’’ti sannipatitvā sotukāmā bhavissanti. Tasmāti yasmā tathāgatabhāsitā suttantā anuggayhamānā antaradhāyanti, tasmā. Sattamaṃ. “深奥”，指文句深奥，如《箭经》；“义理深奥”，指意义深奥，如《大毗陀罗经》；“出世间”，指阐明出世间之义；“与空性相应”，指仅开显离有情之空性法，如《简略相应》诸经；“应受持、应遍学者”，指于应受持者及于应遍学者；“诗人所作”，指由诗人所作，另一词是其同义语；“文辞华美”，指文辞奇妙，另一词是其同义语；“外道典籍”，指教外之说；“声闻所说”，指由他们各自的弟子所说；“他们乐于听闻”，指沙弥、年轻比丘、妇女、大居士等，因其文辞华美且听闻悦耳而心生欢喜，聚集一处，心想“此乃说法师”而欲听闻；“是故”，指因为如来所说的经教若不被受持即会消失，是故。第七。 8. Kaliṅgarasuttavaṇṇanā 8. 迦陵伽罗经释义 230. Aṭṭhame kaliṅgarūpadhānāti kaliṅgaraghaṭikaṃ sīsūpadhānañceva pādūpadhānañca katvā. Appamattāti sippuggahaṇe appamattā. Ātāpinoti uṭṭhānavīriyātāpena yuttā. Upāsanasminti sippānaṃ abhiyoge ācariyānañca payirupāsane. Te kira tadā pātova uṭṭhāya sippasālaṃ gacchanti, tattha sippaṃ uggahetvā sajjhāyādīhi abhiyogaṃ katvā mukhaṃ dhovitvā yāgupānāya gacchanti. Yāguṃ pivitvā puna sippasālaṃ gantvā sippaṃ gaṇhitvā sajjhāyaṃ karontā pātarāsāya gacchanti. Katapātarāsā samānā ‘‘mā pamādena ciraṃ niddokkamanaṃ ahosī’’ti khadiraghaṭikāsu sīse ca pāde ca upadahitvā thokaṃ nipajjitvā puna sippasālaṃ gantvā sippaṃ gahetvā sajjhāyanti. Sāyaṃ sajjhāyaṃ karontā ca gehaṃ gantvā bhuttasāyamāsā paṭhamayāmaṃ sajjhāyaṃ katvā sayanakāle tatheva kaliṅgaraṃ [Pg.212] upadhānaṃ katvā sayanti. Evaṃ te akkhaṇavedhino vālavedhino ca ahesuṃ. Idaṃ sandhāyetaṃ vuttaṃ. 230. 第八，关于“以迦陵伽木(kaliṅgara)为枕”，是说用小木块做成头枕和脚枕。“不放逸”是说在学习技艺上不放逸。“精勤”是说具有奋起精进的热忱。“于亲近”是说致力于技艺并侍奉老师。据说他们当时清晨便起身去技艺堂，在那里学习技艺，通过诵读等方式勤奋练习，洗漱后去喝粥。喝完粥，再回到技艺堂学习技艺，诵读着去吃早餐。吃完早餐后，心想：“愿我们不要因放逸而长眠”，便在佉陀罗(khadira)木块上枕着头和脚，稍作躺卧，然后又去技艺堂学习技艺并诵读。傍晚诵读后回家，吃过晚餐，在初夜时分诵读，睡觉时也同样用迦陵伽木作枕而睡。就这样，他们成了能于电光中射中者与能射穿毛发者。此是就此而说。 Otāranti vivaraṃ. Ārammaṇanti paccayaṃ. Padhānasminti padhānabhūmiyaṃ vīriyaṃ kurumānā. Paṭhamabodhiyaṃ kira bhikkhū bhattakiccaṃ katvāva kammaṭṭhānaṃ manasi karonti. Tesaṃ manasikarontānaṃyeva sūriyo atthaṃ gacchati. Te nhāyitvā puna caṅkamaṃ otaritvā paṭhamayāmaṃ caṅkamanti. Tato ‘‘mā ciraṃ niddāyimhā’’ti sarīradarathavinodanatthaṃ nipajjantā kaṭṭhakhaṇḍaṃ upadahitvā nipajjanti, te puna pacchimayāme vuṭṭhāya caṅkamaṃ otaranti. Te sandhāya idaṃ vuttaṃ. Ayampi dīpo tiṇṇaṃ rājūnaṃ kāle ekaghaṇḍinigghoso ekapadhānabhūmi ahosi. Nānāmukhe pahaṭaghaṇḍi pilicchikoḷiyaṃ osarati, kalyāṇiyaṃ pahaṭaghaṇḍi nāgadīpe osarati. ‘‘Ayaṃ bhikkhu puthujjano, ayaṃ puthujjano’’ti aṅguliṃ pasāretvā dassetabbo ahosi. Ekadivasaṃ sabbe arahantova ahesuṃ. Tasmāti yasmā kaliṅgarūpadhānānaṃ māro ārammaṇaṃ na labhati, tasmā. Aṭṭhamaṃ. 机会（otāraṃ）即是空隙（vivaraṃ）。所缘（ārammaṇaṃ）即是缘（paccayaṃ）。“于勤修时”是说在勤修之地努力。据说，在初觉悟时期，比丘们用完餐后才作意业处。当他们作意时，太阳便已落下。他们沐浴后，再下到经行处，于初夜经行。然后，为了消除身体的疲劳，心想“愿我们不要长眠”，便枕着木块躺下。他们在后夜又起来下到经行处。此是就他们而说。此岛在三王时代，曾是一钟声、一勤修地。在各处敲响的钟声传到毗利差伽罗（Pilicchikoḷiya），在迦利耶尼（Kalyāṇī）敲响的钟声传到龙岛（Nāgadīpa）。曾有需要伸出手指来指出：“这位比丘是凡夫，这位是凡夫。”有一天，全都成了阿罗汉。“因此”是说：因为魔罗对那些以木块为枕者得不到可乘之机，因此（这么说）。第八。 9. Nāgasuttavaṇṇanā 9. 龙经释义 231. Navame ativelanti atikkantavelaṃ kālaṃ atikkantappamāṇaṃ kālaṃ. Kimaṅgaṃ panāhanti ahaṃ pana kiṃkāraṇā na upasaṅkamissāmi? Bhisamuḷālanti bhisañceva muḷālañca. Abbuhetvāti uddharitvā. Bhiṅkacchāpāti hatthipotakā. Te kira abhiṇhaṃ bhiṅkārasaddaṃ karonti, tasmā bhiṅkacchāpāti vuccanti. Pasannākāraṃ karontīti pasannehi kattabbākāraṃ karonti, cattāro paccaye denti. Dhammaṃ bhāsantīti ekaṃ dve jātakāni vā suttante vā uggaṇhitvā asambhinnena sarena dhammaṃ desenti. Pasannākāraṃ karontīti tesaṃ tāya desanāya pasannā gihī paccaye denti. Neva vaṇṇāya hoti na balāyāti neva guṇavaṇṇāya, na ñāṇabalāya hoti, guṇavaṇṇe pana parihāyante sarīravaṇṇopi sarīrabalampi parihāyati, tasmā sarīrassa neva vaṇṇāya na balāya hoti. Navamaṃ. 231. 第九。“过时”是说超过时间，超过限量的时间。“何况我呢？”是说我还有什么理由不前往呢？“莲茎与莲根”是说莲茎和莲根。“拔起”是说拔出来。“Bhiṅkacchāpa”是说幼象。据说它们常发出“bhiṅkāra”声，因此被称为“bhiṅkacchāpa”。“作出净信之相”是说有净信者行其所应行，供养四资具。“说法”是说学习一两部本生或经，以清晰不乱之声宣说正法。“作出净信之相”是说在家人因他们的说法而生起净信，供养资具。“既不为容色，也不为体力”是说既不为功德之色，也不为智慧之力。然而，当功德之色衰退时，身体的容色和体力也随之衰退，因此对身体来说，既不为容色，也不为体力。第九。 10. Biḷārasuttavaṇṇanā 10. 猫经释义 232. Dasame [Pg.213] sandhisamalasaṃkaṭīreti ettha sandhīti bhinnagharānaṃ sandhi, samaloti gāmato gūthanikkhamanamaggo, saṃkaṭīranti saṅkāraṭṭhānaṃ. Mudumūsinti mudukaṃ mūsikaṃ. Vuṭṭhānaṃ paññāyatīti desanā paññāyati. Dasamaṃ. 232. 第十。在“缝隙、秽道、垃圾堆”中：于此，“缝隙”是说破房之缝隙，“秽道”是说村庄的排粪道，“垃圾堆”是说弃置垃圾之处。“柔软的老鼠”是说肉质柔软的老鼠。“出罪可见”是说忏悔可见。第十。 11. Siṅgālasuttavaṇṇanā 11. 豺经释义 233. Ekādasame yena yena icchatīti so jarasiṅgālo icchiticchitaṭṭhāne iriyāpathakappanena sītavātūpavāyanena ca antarantarā cittassādampi labhatīti dasseti. Sakyaputtiyapaṭiññoti idaṃ devadattaṃ sandhāya vuttaṃ. So hi ettakampi cittassādaṃ anāgate attabhāve na labhissatīti. Ekādasamaṃ. 233. 第十一。“随其所欲”是说，此句显示了那只老豺在它想去的地方，通过调整威仪，以及凉风的吹拂，也能时时获得心的愉悦。“自称释迦子”，此是针对提婆达多(Devadatta)而说。因为他在未来生中，连这么一点心的愉悦也得不到。第十一。 12. Dutiyasiṅgālasuttavaṇṇanā 12. 第二豺经释义 234. Dvādasame kataññutāti katajānanaṃ. Kataveditāti katavisesajānanaṃ. Tatridaṃ jarasiṅgālassa kataññutāya vatthu – satta kira bhātaro khettaṃ kasanti. Tesaṃ sabbakaniṭṭho khettapariyante ṭhatvā gāvo rakkhati. Athekaṃ jarasiṅgālaṃ ajagaro gaṇhi, so taṃ disvā yaṭṭhiyā pothetvā vissajjāpesi. Ajagaro siṅgālaṃ vissajjetvā tameva gaṇhi. Siṅgālo cintesi – ‘‘mayhaṃ iminā jīvitaṃ dinnaṃ, ahampi imassa dassāmī’’ti yāgughaṭassa upari ṭhapitaṃ vāsiṃ mukhena ḍaṃsitvā tassa santikaṃ agamāsi. Itare bhātaro disvā, ‘‘siṅgālo vāsiṃ haratī’’ti anubandhiṃsu. So tehi diṭṭhabhāvaṃ ñatvā vāsiṃ tassa santike chaḍḍetvā palāyi. Itare āgantvā kaniṭṭhaṃ ajagarena gahitaṃ disvā vāsiyā ajagaraṃ chinditvā taṃ gahetvā agamaṃsu. Evaṃ jarasiṅgāle siyā yā kāci kataññutā kataveditā. Sakyaputtiyapaṭiññeti idampi devadattassa ācārameva sandhāya vuttanti. Dvādasamaṃ. 234. 第十二经中，“知恩”是知晓所作之恩，“报恩”是特别知晓所作之恩。于此，有此老豺知恩的故事为证：据说有七兄弟在耕田。他们中最小的弟弟站在田边看牛。当时，一只老豺被蟒蛇抓住了，小弟看见后，用棍子敲打蟒蛇，让它放开了。蟒蛇放开豺后，却抓住了那个小弟。豺心想：“此人给了我生命，我也要回报他的生命。”于是用嘴叼起放在粥锅上的斧子，来到他跟前。其他兄弟看见，以为“豺偷了斧子”，便追赶它。豺知道被他们看见了，就把斧子丢在他旁边逃走了。其他兄弟过来，看见小弟被蟒蛇抓住，便用斧子砍断蟒蛇，把他带走了。像这样，老豺尚且可能有某些知恩报恩之行。“自称释迦子”，此亦是佛陀针对提婆达多的行为而说。第十二经终。 Opammasaṃyuttavaṇṇanā niṭṭhitā. 譬喻相应释义终。 10. Bhikkhusaṃyuttaṃ 10. 比丘相应 1. Kolitasuttavaṇṇanā 1. 拘利陀经释义 235. Bhikkhusaṃyuttassa [Pg.214] paṭhame, āvusoti sāvakānaṃ ālāpo. Buddhā hi bhagavanto sāvake ālapantā, ‘‘bhikkhave’’ti ālapanti, sāvakā pana ‘‘buddhehi sadisā mā homā’’ti, ‘‘āvuso’’ti paṭhamaṃ vatvā pacchā, ‘‘bhikkhave’’ti bhaṇanti. Buddhehi ca ālapite bhikkhusaṅgho, ‘‘bhante’’ti paṭivacanaṃ deti sāvakehi, ‘‘āvuso’’ti. Ayaṃ vuccatīti yasmā dutiyajjhāne vitakkavicārā nirujjhanti, yesaṃ nirodhā saddāyatanaṃ appavattiṃ gacchati, tasmā yadetaṃ dutiyaṃ jhānaṃ nāma, ayaṃ vuccati ‘‘ariyānaṃ tuṇhībhāvo’’ti. Ayamettha yojanā. ‘‘Dhammī vā kathā ariyo vā tuṇhībhāvo’’ti ettha pana kammaṭṭhānamanasikāropi paṭhamajjhānādīnipi ariyo tuṇhībhāvotveva saṅkhaṃ gatāni. 235. 于《比丘相应》初经中，“贤友”是弟子们的称呼。诚然，诸佛世尊在称呼弟子时，用“比丘们”；而弟子们则因“愿我等不与诸佛等同”，故先说“贤友”，之后才说“比丘们”。当被诸佛称呼时，比丘僧团回答“尊者”；当被弟子们称呼时，则回答“贤友”。所谓“此被称为”，是因于第二禅中寻与伺止息，由其止息，声处不复生起，是故此第二禅被称为“圣者之寂静”。此为其中之配释。至于“法谈或圣者之寂静”一句，其中业处作意及初禅等，亦被计为“圣者之寂静”。 Vitakkasahagatāti vitakkārammaṇā. Saññāmanasikārāti saññā ca manasikāro ca. Samudācarantīti pavattanti. Therassa kira dutiyajjhānaṃ na paguṇaṃ. Athassa tato vuṭṭhitassa vitakkavicārā na santato upaṭṭhahiṃsu. Iccassa dutiyajjhānampi saññāmanasikārāpi hānabhāgiyāva ahesuṃ, taṃ dassento evamāha. Saṇṭhapehīti sammā ṭhapehi. Ekodibhāvaṃ karohīti ekaggaṃ karohi. Samādahāti sammā ādaha āropehi. Mahābhiññatanti chaḷabhiññataṃ. Satthā kira iminā upāyena satta divase therassa hānabhāgiyaṃ samādhiṃ vaḍḍhetvā theraṃ chaḷabhiññataṃ pāpesi. Paṭhamaṃ. “与寻俱行”即是以寻为所缘。“想与作意”即是想和作意。“现行”即是生起。据说，长老的第二禅尚不纯熟。当他从该禅定出定后，与寻俱行的想和作意便生起了。因此，他的第二禅以及想和作意都属于退分，为了说明此意，他如是说。“安立”，即妥善地安立。“令成一心”，即使心专注。“等持”，即妥善地安置、安放。“大神通”，即六神通。据说，世尊以此方法，于七日中增长长老退分之定，令长老证得六神通。第一经。 2. Upatissasuttavaṇṇanā 2. 伍巴谛萨经释义 236. Dutiye atthi nu kho taṃ kiñci lokasminti idaṃ atiuḷārampi sattaṃ vā saṅkhāraṃ vā sandhāya vuttaṃ. Satthupi khoti idaṃ yasmā ānandattherassa satthari adhimatto chando ca pemañca, tasmā ‘‘kiṃ nu kho imassa therassa satthu vipariṇāmenapi sokādayo nuppajjeyyu’’nti jānanatthaṃ pucchati? Dīgharattanti sūkarakhataleṇadvāre dīghanakhaparibbājakassa vedanāpariggahasuttantaṃ desitadivasato paṭṭhāya atikkantakālaṃ sandhāyāha. Tasmiñhi [Pg.215] divase therassa ime vaṭṭānugatakilesā samūhatāti. Dutiyaṃ. 236. 第二则。“世间是否还有任何事物”，这是指极为殊胜的有情或行法，乃舍利弗尊者所说。关于“于导师”，这是因为阿难(Ānanda)长老对导师有极大的喜爱与敬爱，因此他为了了解“这位长老[舍利弗]即使在导师变易后，是否也不会生起忧愁等”而发问。“长久以来”是指从在猪所掘洞(Sūkarakhata)的洞口为长爪(Dīghanakha)游方者宣说《受遍取经》那天起，所经过的时间。因为在那一天，长老[舍利弗]的这些随顺轮回的烦恼都被根除了。第二则。 3. Ghaṭasuttavaṇṇanā 3. 瓶经释义 237. Tatiye ekavihāreti ekasmiṃ gabbhe. Tadā kira bahū āgantukā bhikkhū sannipatiṃsu. Tasmiṃ pariveṇaggena vā vihāraggena vā senāsanesu apāpuṇantesu dvinnaṃ therānaṃ eko gabbho sampatto. Te divā pāṭiyekkesu ṭhānesu nisīdanti, rattiṃ pana nesaṃ antare cīvarasāṇiṃ pasārenti. Te attano attano pattapattaṭṭhāneyeva nisīdanti. Tena vuttaṃ ‘‘ekavihāre’’ti. Oḷārikenāti idaṃ oḷārikārammaṇataṃ sandhāya vuttaṃ. Dibbacakkhudibbasotadhātuvihārena hi so vihāsi, tesañca rūpāyatanasaddāyatanasaṅkhātaṃ oḷārikaṃ ārammaṇaṃ. Iti dibbacakkhunā rūpassa diṭṭhattā dibbāya ca sotadhātuyā saddassa sutattā so vihāro oḷāriko nāma jāto. Dibbacakkhu visujjhīti bhagavato rūpadassanatthāya visuddhaṃ ahosi. Dibbā ca sotadhātūti sāpi bhagavato saddasuṇanatthaṃ visujjhi. Bhagavatopi therassa rūpadassanatthañceva saddasuṇanatthañca tadubhayaṃ visujjhi. Tadā kira thero ‘‘kathaṃ nu kho etarahi satthā viharatī’’ti ālokaṃ vaḍḍhetvā dibbena cakkhunā satthāraṃ jetavane vihāre gandhakuṭiyaṃ nisinnaṃ disvā tassa dibbāya sotadhātuyā saddaṃ suṇi. Satthāpi tatheva akāsi. Evaṃ te aññamaññaṃ passiṃsu ceva, saddañca assosuṃ. 237. 第三则。“于一住处”者，谓于一室内。据说，当时有许多客比丘聚集。因僧院或精舍床座不足，两位长老分得一室。他们白日于各别之处而坐，夜间则在彼此间张设衣幕。他们各坐于自己所得之处。是故，说为“于一住处”。“以粗显者”，此乃针对粗显所缘而说。实因此尊者以天眼、天耳界而住，而此二者之所缘，即所谓色处与声处，是为粗显。如是，因以天眼见色、以天耳界闻声，彼住处得名为“粗显”。“天眼清净”者，谓为了见世尊之色而清净。“天耳界”者，彼亦为了闻世尊之声而清净。于世尊亦然，为见长老之色及闻其声，彼二者皆得清净。据说，当时长老思惟：“如今导师如何而住？”便增长光明，以天眼见导师坐于祇陀林(Jetavana)精舍之香孤邸(gandhakuṭi)中，复以天耳界闻其声。导师亦复如是。如是，他们互相看见，亦互相闻声。 Āraddhavīriyoti paripuṇṇavīriyo paggahitavīriyo. Yāvadeva upanikkhepanamattāyāti tiyojanasahassavitthārassa himavato santike ṭhapitā sāsapamattā pāsāṇasakkharā ‘‘himavā nu kho mahā, ayaṃ nu kho pāsāṇasakkharā’’ti evaṃ yāva upanikkhepanamattasseva atthāya bhaveyyāti vuttaṃ hoti. Paratopi eseva nayo. Kappanti āyukappaṃ. Loṇaghaṭāyāti cakkavāḷamukhavaṭṭiyā ādhārakaṃ katvā mukhavaṭṭiyā brahmalokaṃ āhacca ṭhitāya loṇacāṭiyāti dasseti. “已发起精进”是指精进圆满，精进勇猛。“仅仅为了并列比较”是说，在三千由旬宽的雪山旁，放置一粒芥子大小的石子，（然后说：）“究竟是雪山大，还是这颗石子大呢？”如此，只是为了并列比较罢了。后面也是同样的道理。“劫”是指寿命劫。“盐罐”表示以轮围山的边缘为底座，罐口直达梵天界而立的盐罐。 Ime [Pg.216] pana therā upamaṃ āharantā sarikkhakeneva ca vijjamānaguṇena ca āhariṃsu. Kathaṃ? Ayañhi iddhi nāma accuggataṭṭhena ceva vipulaṭṭhena ca himavantasadisā, paññā catubhūmakadhamme anupavisitvā ṭhitaṭṭhena sabbabyañjanesu anupaviṭṭhaloṇarasasadisā. Evaṃ tāva sarikkhakaṭṭhena āhariṃsu. Samādhilakkhaṇaṃ pana mahāmoggallānattherassa vibhūtaṃ pākaṭaṃ. Kiñcāpi sāriputtattherassa avijjamānaiddhi nāma natthi, bhagavatā pana ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti ayameva etadagge ṭhapito. Vipassanālakkhaṇaṃ pana sāriputtattherassa vibhūtaṃ pākaṭaṃ. Kiñcāpi mahāmoggallānattherassāpi paññā atthi, bhagavatā pana ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.189) ayameva etadagge ṭhapito. Tasmā yathā ete aññamaññassa dhuraṃ na pāpuṇanti, evaṃ vijjamānaguṇena āhariṃsu. Samādhilakkhaṇasmiñhi mahāmoggallāno nipphattiṃ gato, vipassanālakkhaṇe sāriputtatthero, dvīsupi etesu sammāsambuddhoti. Tatiyaṃ. 再者，此二位长老在引述譬喻时，是同时依据“相似性”与“实际存在的功德”而引述的。如何呢？神通，以其至为高超及广大的意义，而有如雪山；智慧，以其渗透并安住于四界诸法中的意义，而有如遍入一切菜肴的盐味。他们便是这样首先依据“相似性”而引述。再者，定的特征，在大目犍连长老身上最为显耀、昭著。虽然舍利弗长老并非没有神通，但世尊说：“比丘们，在我的声闻弟子中，神通第一者，即是大目犍连。”而将他置于此项之首。观的特征，则在舍利弗长老身上最为显耀、昭著。虽然大目犍连长老也有智慧，但世尊说：“比丘们，在我的声闻弟子中，大智慧第一者，即是舍利弗。”而将他置于此项之首。因此，正如他们彼此不企及对方的重任，他们是这样依据“实际存在的功德”而引述的。于定的特征，大目犍连已达圆满；于观的特征，舍利弗长老已达圆满；而正等觉者则于此二者皆已圆满。第三则。 4. Navasuttavaṇṇanā 4. 九经释义 238. Catutthe appossukkoti nirussukko. Saṅkasāyatīti viharati. Veyyāvaccanti cīvare kattabbakiccaṃ. Ābhicetasikānanti abhicittaṃ uttamacittaṃ nissitānaṃ. Nikāmalābhīti icchiticchitakkhaṇe samāpajjanasamatthatāya nikāmalābhī. Akicchalābhīti jhānapāripanthike sukhena vikkhambhetvā samāpajjanasamatthatāya adukkhalābhī. Akasiralābhīti yathāparicchedena vuṭṭhānasamatthatāya vipulalābhī, paguṇajjhānoti attho. Sithilamārabbhāti sithilavīriyaṃ pavattetvā. Catutthaṃ. 238. 于第四经，无挂虑（appossukko），即无忧虑（nirussukko）。犹豫（saṅkasāyati），即安住（viharati）。事务（veyyāvacca），即于袈裟应作之事。增上心（ābhicetasikānaṃ），即依止于增上心、最上心者。随意得（nikāmalābhī），即因能于意欲之刹那入定，故为随意得。无难得（akicchalābhī），即因能轻易镇伏禅那之障碍而入定，故为无苦得。无滞得（akasiralābhī），即因能于所限定之时出定，故为广大得；此即熟练于禅那之义。发起松懈（sithilamārabbha），即是令松懈的努力生起。第四经毕。 5. Sujātasuttavaṇṇanā 5. 善生经释义 239. Pañcame abhirūpoti aññāni rūpāni atikkantarūpo. Dassanīyoti daṭṭhabbayutto. Pāsādikoti dassanena cittaṃ pasādetuṃ samattho. Vaṇṇapokkharatāyāti chavivaṇṇasundaratāya. Pañcamaṃ. 239. 于第五经，端严（abhirūpo），即其容色超越其他一切色。悦目（dassanīyo），即值得瞻睹。净信（pāsādiko），即能令见者心生净信。肤色圆满（vaṇṇapokkharatāya），即肤色之妍丽。第五经毕。 6. Lakuṇḍakabhaddiyasuttavaṇṇanā 6. 矮小跋提经释义 240. Chaṭṭhe [Pg.217] dubbaṇṇanti virūpasarīravaṇṇaṃ. Okoṭimakanti rassaṃ. Paribhūtarūpanti pamāṇavasena paribhūtajātikaṃ. Taṃ kira chabbaggiyā bhikkhū, ‘‘āvuso bhaddiya, āvuso, bhaddiyā’’ti tattha tattha parāmasitvā nānappakāraṃ kīḷanti ākaḍḍhanti parikaḍḍhanti. Tena vuttaṃ ‘‘paribhūtarūpa’’nti. Kasmā panesa evarūpo jāto? Ayaṃ kira atīte eko mahārājā ahosi, tassa mahallakā ca mahallakitthiyo ca paṭikūlā honti. So sace mahallake passati, tesaṃ cūḷaṃ ṭhapāpetvā kacchaṃ bandhāpetvā yathāruci kīḷāpeti. Mahallakitthiyopi disvā tāsampi icchiticchitaṃ vippakāraṃ katvā yathāruci kīḷāpeti. Tesaṃ puttadhītādīnaṃ santike mahāsārajjaṃ uppajjati. Tassa pāpakiriyā pathavito paṭṭhāya chadevaloke ekakolāhalaṃ akāsi. 240. 于第六经，丑色（dubbaṇṇaṃ），即丑陋之身色。侏儒（okoṭimakaṃ），即矮小。被轻贱之色（paribhūtarūpaṃ），即因身材之故而被轻贱。据说六群比丘对彼（跋提），呼曰：“贤友跋提！贤友跋提！”并处处抚弄，以各种方式戏弄、牵引、拖拽。因此，世尊说“被轻贱之色”。然彼为何生为如此之貌？据说此人于过去世曾为一国王，彼厌恶年老男女。若见老者，便令其留顶髻、束腰布，随意戏弄。若见老妇，亦对其行种种不当之事，随意戏弄。此举令彼等之子女等亲属深感羞耻。其恶行之声，自地面起，响彻六欲天，一时哗然。 Atha sakko cintesi – ‘‘ayaṃ andhabālo mahājanaṃ viheṭheti, karissāmissa niggaha’’nti. So mahallakagāmiyavaṇṇaṃ katvā yānake ekaṃ takkacāṭiṃ āropetvā yānaṃ pesento nagaraṃ pavisati. Rājāpi hatthiṃ āruyha nagarato nikkhanto taṃ disvā – ‘‘ayaṃ mahallako takkayānakena amhākaṃ abhimukho āgacchati, vāretha vārethā’’ti āha. Manussā ito cito ca pakkhandantāpi na passanti. Sakko hi ‘‘rājāva maṃ passatu, mā aññe’’ti evaṃ adhiṭṭhahi. Atha tesu manussesu ‘‘kahaṃ, deva, kahaṃ devā’’ti vadantesu eva rājā saha hatthinā vaccho viya dhenuyā yānassa heṭṭhā pāvisi. Sakko takkacāṭiṃ bhindi. 尔时，帝释天思惟：“此愚王恼害众人，我当惩治之。”彼遂化作老村民之相，于小车上置一大罐酪浆，驱车入城。王亦乘象出城，见彼而言：“此老人驾酪浆车，正面向我等而来，阻止他！阻止他！”诸侍从四处奔走，然不能见。原来帝释天已发愿：“唯王见我，余人勿见。”尔时，彼诸侍从言“大王，在何处？大王，在何处？”之际，王与象俱，如牛犊入于母牛身下，进入车下。帝释天击破其酪浆罐。 Rājā sīsato paṭṭhāya takkena kilinnasarīro ahosi. So sarīraṃ ubbaṭṭāpetvā uyyānapokkharaṇiyaṃ nhatvā alaṅkatasarīro nagaraṃ pavisanto puna taṃ addasa. Disvā ‘‘ayaṃ so amhehi diṭṭhamahallako puna dissati. Vāretha vāretha na’’nti āha. Manussā ‘‘kahaṃ, deva, kahaṃ, devā’’ti ito cito ca vidhāviṃsu. So paṭhamavippakārameva puna pāpuṇi. Tasmiṃ khaṇe sakko goṇe ca yānañca antaradhāpetvā ākāse [Pg.218] ṭhatvā āha, ‘‘andhabāla, tvaṃ mayi takkavāṇijako eso’’ti saññaṃ karosi, sakkohaṃ devarājā, ‘‘tavetaṃ pāpakiriyaṃ nivāressāmī’’ti āgato, ‘‘mā puna evarūpaṃ akāsī’’ti santajjetvā agamāsi. Iminā kammena so dubbaṇṇo ahosi. 王从头起，遍身为酪浆所湿。彼使人涂擦其身，于御苑池中沐浴，庄严其身后，入城之时，复见彼人。见已而言：“此即我等前所见之老人，复又出现。阻止他！阻止他！”诸侍从四处奔走而言：“大王，在何处？大王，在何处？”彼复遭遇初次之窘境。于其刹那，帝释天使牛与车俱隐，立于空中而言：“愚昧之王！汝竟于我作酪浆商之想。我乃天主帝释天，为阻止汝此恶行而来。切勿再作如是之事！”如是呵责后，即便离去。因此业故，彼变得容貌丑陋。 Vipassīsammāsambuddhakāle panesa cittapattakokilo nāma hutvā kheme migadāye vasanto ekadivasaṃ himavantaṃ gantvā madhuraṃ ambaphalaṃ tuṇḍena gahetvā āgacchanto bhikkhusaṅghaparivāraṃ satthāraṃ disvā cintesi – ‘‘ahaṃ aññesu divasesu rittako tathāgataṃ passāmi. Ajja pana me imaṃ ambapakkaṃ atthi, dasabalassa taṃ dassāmī’’ti otaritvā ākāse carati. Satthā tassa cittaṃ ñatvā upaṭṭhākaṃ olokesi. So pattaṃ nīharitvā dasabalaṃ vanditvā satthu hatthe ṭhapesi. Kokilo dasabalassa patte ambapakkaṃ patiṭṭhāpesi. Satthā tattheva nisīditvā taṃ paribhuñji. Kokilo pasannacitto punappunaṃ dasabalassa guṇe āvajjetvā dasabalaṃ vanditvā attano kulāvakaṃ gantvā sattāhaṃ pītisukheneva vītināmesi. Iminā kammena saro madhuro ahosi. 于毗婆尸(Vipassī)正等觉时，此为一只名为“彩羽”的杜鹃，居于安稳鹿苑(Khema Migadāya)。一日，其前往雪山，以喙衔一甜美芒果而返，途中见为比丘僧团围绕的导师，心生一念：“往昔之日，我皆空手见如来。然今日我得此熟芒果，当供养十力世尊。”于是降下，于空中飞行。导师了知其心，遂观侍者。侍者取出钵，顶礼十力世尊后，置于导师手中。杜鹃便将熟芒果置于十力世尊钵中。导师即于彼处坐而食之。杜鹃心生净信，再再思惟十力世尊之功德，顶礼十力世尊后，返回己巢，七日之间，唯以喜乐度过。以此业故，其声变得甜美。 Kassapasammāsambuddhakāle pana cetiye āraddhe ‘‘kiṃpamāṇaṃ karoma? Sattayojanappamāṇaṃ. Atimahantaṃ etaṃ, chayojanappamāṇaṃ karoma. Idampi atimahantaṃ, pañcayojanaṃ karoma, catuyojanaṃ, tiyojanaṃ, dviyojana’’nti. Ayaṃ tadā jeṭṭhakavaḍḍhakī hutvā, ‘‘evaṃ, bho, anāgate sukhapaṭijaggitaṃ kātuṃ vaṭṭatī’’ti vatvā rajjuṃ ādāya parikkhipanto gāvutamattake ṭhatvā, ‘‘ekekaṃ mukhaṃ gāvutaṃ hotu, cetiyaṃ yojanāvaṭṭaṃ yojanubbedhaṃ bhavissatī’’ti āha. Te tassa vacane aṭṭhaṃsu. Cetiyaṃ sattadivasasattamāsādhikehi sattahi saṃvaccharehi niṭṭhitaṃ. Iti appamāṇassa buddhassa pamāṇaṃ akāsīti. Tena kammena okoṭimako jāto. 于迦叶(Kassapa)正等觉时，众人始建塔寺，商议道：“当造多大？七由旬。”“此过大矣，造六由旬。”“此亦过大，造五由旬、四由旬、三由旬、二由旬。”当时，此人为首席工匠，言：“诸位，当造得将来易于维护为宜。”言毕，取绳规划，立于一俱卢舍(gāvuta)之处，曰：“令每一面为一俱卢舍，则塔寺周长一由旬，高一由旬。”众人从其言。塔寺于七年七月又七日后建成。如是，其为无量之佛陀设定限量。以此业故，后生为侏儒。 Hatthayo pasadā migāti hatthino ca pasadamigā ca. Natthi kāyasmiṃ tulyatāti kāyasmiṃ pamāṇaṃ nāma natthi, akāraṇaṃ kāyapamāṇanti attho. Chaṭṭhaṃ. “象与斑鹿”(hatthayo pasadā migā)即象与斑鹿。“于身无等同”(natthi kāyasmiṃ tulyatā)意为，于身实无所谓标准，身之大小非是原因。此为经义。第六终。 7. Visākhasuttavaṇṇanā 7. 毘舍佉经释义 241. Sattame [Pg.219] poriyā vācāyāti puravāsīnaṃ nagaramanussānaṃ vācāsadisāya aparihīnakkharapadāya madhuravācāya. Vissaṭṭhāyāti asandiddhāya apalibuddhāya, pittasemhehi anupahatāyāti attho. Anelagalāyāti yathā dandhamanussā mukhena kheḷaṃ gaḷantena vācaṃ bhāsanti, na evarūpāya, atha kho niddosāya visadavācāya. Pariyāpannāyāti catusaccapariyāpannāya cattāri saccāni amuñcitvā pavattāya. Anissitāyāti vaṭṭanissitaṃ katvā akathitāya. Dhammo hi isinaṃ dhajoti navavidhalokuttaradhammo isīnaṃ dhajo nāmāti. Sattamaṃ. 241. 第七经中，“城镇语”(poriyā vācāya)是指如城镇居民之言，字句完整，言语甜美。“明晰语”(vissaṭṭhāya)是指不含混、不滞碍，意即不为胆汁与痰所恼害。“不滞涩语”(anelagalāya)是指不像迟钝之人那样口中流着涎水说话，而是无有瑕疵、清晰明了的言语。“遍摄语”(pariyāpannāya)是指遍摄于四圣谛，不离四圣谛而说。“无依语”(anissitāya)是指不依于轮回而说。“法实为仙人之幢”(dhammo hi isinaṃ dhajo)是指九种出世间法即是仙人之幢。第七经毕。 8. Nandasuttavaṇṇanā 8. 难陀经释义 242. Aṭṭhame ākoṭitapaccākoṭitānīti ekasmiṃ passe pāṇinā vā muggarena vā ākoṭanena ākoṭitāni, parivattetvā ākoṭanena paccākoṭitāni. Añjetvāti añjanena pūretvā. Acchaṃ pattanti vippasannavaṇṇaṃ mattikāpattaṃ. Kasmā pana thero evamakāsīti? Satthu ajjhāsayajānanatthaṃ. Evaṃ kirassa ahosi ‘‘sace satthā ‘sobhati vata me ayaṃ kaniṭṭhabhātiko’ti vakkhati, yāvajīvaṃ iminā vākārena carissāmi. Sace ettha dosaṃ dassati, imaṃ ākāraṃ pahāya saṅkāracoḷaṃ gahetvā cīvaraṃ katvā dhārento pariyantasenāsane vasanto carissāmī’’ti. Assasīti bhavissasi. 242. 第八经中，“敲打与反敲打”(ākoṭitapaccākoṭitāni)是指在一侧用手或木槌敲打，翻过来再敲打。“涂饰”(añjetvā)是指用涂料填满。“明净钵”(acchaṃ pattaṃ)是指颜色非常清澈的泥土钵。长老为何这样做呢？为了了知导师的意向。据说他当时想：“如果导师说：‘我这位小弟弟真庄严’，我将终生保持这种仪态。如果导师于此指出过失，我将舍弃这种仪态，取粪扫衣做成袈裟，住在边远的坐卧处修行。” Aññātuñchenāti abhilakkhitesu issarajanagehesu kaṭukabhaṇḍasambhāraṃ sugandhaṃ bhojanaṃ pariyesantassa uñcho ñātuñcho nāma. Gharapaṭipāṭiyā pana dvāre ṭhitena laddhaṃ missakabhojanaṃ aññātuñcho nāma. Ayamidha adhippeto. Kāmesu anapekkhinanti vatthukāmakilesakāmesu nirapekkhaṃ. Āraññiko cātiādi sabbaṃ samādānavaseneva vuttaṃ. Kāmesu ca anapekkhoti idaṃ suttaṃ devaloke accharāyo dassetvā āgatena aparabhāge kathitaṃ. Imassa kathitadivasato paṭṭhāya thero ghaṭento vāyamanto katipāheneva arahatte patiṭṭhāya sadevake loke aggadakkhiṇeyyo jāto. Aṭṭhamaṃ. 所谓“以不知乞食”（aññātuñchena）：在显赫的权贵之家寻求以辛香料烹制的美味食物，此种乞食名为“知乞食”（ñātuñcho）。而挨家挨户，立于门口所得的杂食，则名为“不知乞食”（aññātuñcho）。此处意指后者。“于欲不顾念者”（kāmesu anapekkhinaṃ）是说于事物欲与烦恼欲无所顾念。“林住者”（āraññiko）等，皆是就受持（头陀行）而言。至于“于欲亦无顾念”（kāmesu ca anapekkho）此经，是世尊到天界示现天女归来后所说。从此经所说之日起，难陀长老精勤努力，仅数日便安住于阿罗汉果，成为天人世间最上福田。第八。 9. Tissasuttavaṇṇanā 9. 帝须经释义 243. Navame [Pg.220] dummanoti uppannadomanasso. Kasmā panāyaṃ evaṃ dukkhī dummano jātoti? Khattiyapabbajito hesa, tena naṃ pabbājetvā dupaṭṭasāṭakaṃ nivāsāpetvā varacīvaraṃ pārupetvā akkhīni añjetvā manosilātelena sīsaṃ makkhesuṃ. So bhikkhūsu rattiṭṭhānadivāṭṭhānaṃ gatesu ‘‘bhikkhunā nāma vivittokāse nisīditabba’’nti ajānanto bhojanasālaṃ gantvā mahāpīṭhaṃ āruhitvā nisīdi. Disāvacarā āgantukā paṃsukūlikā bhikkhū āgantvā, ‘‘imināva nīhārena rajokiṇṇehi gattehi na sakkā dasabalaṃ passituṃ. Bhaṇḍakaṃ tāva ṭhapessāmā’’ti bhojanasālaṃ agamaṃsu. So tesu mahātheresu āgacchantesu niccalo nisīdiyeva. Aññe bhikkhū ‘‘pādavattaṃ karoma, tālavaṇṭena bījāmā’’ti āpucchanti. Ayaṃ pana nisinnakova ‘‘kativassatthā’’ti? Pucchitvā, ‘‘mayaṃ avassikā. Tumhe pana kativassatthā’’ti? Vutte, ‘‘mayaṃ ajja pabbajitā’’ti āha. Atha naṃ bhikkhū, ‘‘āvuso, adhunā chinnacūḷosi, ajjāpi te sīsamūle ūkāgandho vāyatiyeva, tvaṃ nāma ettakesu vuḍḍhataresu vattaṃ āpucchantesu nissaddo niccalo nisinno, apacitimattampi te natthi, kassa sāsane pabbajitosī’’ti? Parivāretvā taṃ vācāsattīhi paharantā ‘‘kiṃ tvaṃ iṇaṭṭo vā bhayaṭṭo vā jīvituṃ asakkonto pabbajito’’ti? Āhaṃsu. So ekampi theraṃ olokesi, tena ‘‘kiṃ maṃ olokesi mahallakā’’ti? Vutte aññaṃ olokesi, tenapi tatheva vutte athassa ‘‘ime maṃ parivāretvā vācāsattīhi vijjhantī’’ti khattiyamāno uppajji. Akkhīsu maṇivaṇṇāni assūni sañcariṃsu. Tato ne āha – ‘‘kassa santikaṃ āgatatthā’’ti. Te ‘‘kiṃ pana tvaṃ ‘mayhaṃ santikaṃ āgatā’ti? Amhe maññasi gihibyañjanabhaṭṭhakā’’ti vatvā, ‘‘sadevake loke aggapuggalassa satthu santikaṃ āgatamhā’’ti āhaṃsu. So ‘‘mayhaṃ bhātu santike āgatā tumhe, yadi evaṃ idāni vo āgatamaggeneva gamanaṃ karissāmī’’ti kujjhitvā nikkhanto antarāmagge cintesi – ‘‘mayi imināva nīhārena gate satthā ete na nīharāpessatī’’ti dukkhī dummano assūni pavattayamāno agamāsi. Iminā kāraṇena esa evaṃ jātoti. 243. 第九经中，“心忧”即是生起了忧恼。那么，为何此人会如此痛苦、心忧呢？因为他是刹帝利种姓出身而出家，人们为他剃度后，让他穿上双层的下衣，披上上等的衣，为他涂上眼影，用雄黄油涂抹他的头。当比丘们前往日夜禅修之处时，他不知道“比丘应当在僻静处坐”，便前往食堂，登上大座位坐下。从各方来的客比丘、粪扫衣比丘们抵达后，心想：“我们身体满是尘土，这样去见十力世尊是不行的。先放下我们的行具吧。”于是他们前往食堂。当那些大长老们进来时，他却一动不动地坐着。其他比丘们（向长老们）请求道：“让我们来做洗脚的义务吧，让我们用多罗扇来扇风吧。”而这位却坐着不动，问道：“你们有多少夏腊？”（长老们）回答说：“我们没有夏腊。那么，您有多少夏腊呢？”他回答说：“我今天才出家。”于是比丘们对他说：“贤友(āvuso)，你刚削发，头边还散发着虱子的气味，这么多更年长的比丘们请求履行义务时，你却默然不动地坐着，没有丝毫的尊敬。你究竟是在谁的教法中出家的？”他们围绕着他，用言语之矛攻击道：“你是因负债，或因恐惧，或因无法维生而出家的吗？”他看了一位长老，那长老说：“老人家，你看我做什么？”他又看另一位，也被同样地说了。于是他心想：“这些人围绕着我，用言语之矛刺我。”他的刹帝利我慢生起了，眼中涌出了宝石色的泪水。然后他对他们说：“你们是来谁的跟前？”他们说道：“你这毁坏俗相之人！难道你认为我们是来你跟前的吗？”接着说：“我们是来这有天神的世界中最上之人(aggapuggala)——导师的跟前。”他说：“你们是来我兄长的跟前，既然如此，我现在就让你们从来的那条路回去！”他生气地离开，在路上想：“要是我以这种方式去了，导师将不会驱逐他们。”他感到痛苦、心忧，流着眼泪离去。由于这个原因，他变成了这样。 Vācāsannitodakenāti [Pg.221] vacanapatodena. Sañjambharimakaṃsūti sañjambharitaṃ nirantaraṃ phuṭaṃ akaṃsu, upari vijjhiṃsūti vuttaṃ hoti. Vattāti pare yadicchakaṃ vadatiyeva. No ca vacanakkhamoti paresaṃ vacanaṃ khamituṃ na sakkoti. Idāni tāva tvaṃ iminā kopena iminā vuttavācāsannitodakena viddho. Atīte pana raṭṭhato ca pabbājitoti. Evaṃ vutte, ‘‘katarasmiṃ kāle bhagavā’’ti? Bhikkhū bhagavantaṃ yāciṃsu. “以语为矛”(Vācāsannitodakena)是指以语矛(vacanapatodena)。“彼等持续触恼”(Sañjambharimakaṃsu)是说，他们不断地触恼、从上方刺伤。“说话者”(Vattā)是指他人随心所欲地说话。“不能忍耐言语”(No ca vacanakkhamo)是指不能忍耐他人之语。现在你被此愤怒、被此所说之语矛所刺。而于过去，亦曾被驱逐出境。如是说已，比丘们向世尊请求道：“世尊，是在何时？” Satthā āha – atīte bārāṇasiyaṃ bārāṇasirājā rajjaṃ kāresi. Atheko jātimā, eko mātaṅgoti dve isayo bārāṇasiṃ agamaṃsu. Tesu jātimā puretaraṃ gantvā kumbhakārasālāyaṃ nisīdi. Mātaṅgo tāpaso pacchā gantvā tattha okāsaṃ yāci kumbhakāro ‘‘atthettha paṭhamataraṃ paviṭṭho pabbajito, taṃ pucchā’’ti āha. So attano parikkhāraṃ gahetvā sālāya dvāramūle ṭhatvā, ‘‘amhākampi ācariya ekarattivāsāya okāsaṃ dethā’’ti āha. ‘‘Pavisa, bho’’ti. Pavisitvā nisinnaṃ, ‘‘bho, kiṃ gottosī’’ti? Pucchi. ‘‘Caṇḍālagottomhī’’ti. ‘‘Na sakkā tayā saddhiṃ ekaṭṭhāne nisīdituṃ, ekamantaṃ gacchā’’ti. So ca tattheva tiṇasanthārakaṃ pattharitvā nipajji, jātimā dvāraṃ nissāya nipajji. Itaro passāvatthāya nikkhamanto taṃ urasmiṃ akkami. ‘‘Ko eso’’ti ca vutte? ‘‘Ahaṃ ācariyā’’ti āha. ‘‘Re caṇḍāla, kiṃ aññato maggaṃ na passasi? Atha me āgantvā akkamasī’’ti. ‘‘Ācariya, adisvā me akkantosi, khama mayha’’nti. So mahāpurise bahi nikkhante cintesi – ‘‘ayaṃ paccāgacchantopi itova āgamissatī’’ti parivattetvā nipajji. Mahāpurisopi ‘‘ācariyo ito sīsaṃ katvā nipanno, pādasamīpena gamissāmī’’ti pavisanto puna urasmiṃyeva akkami. ‘‘Ko eso’’ti ca vutte? ‘‘Ahaṃ ācariyā’’ti āha. ‘‘Paṭhamaṃ tāva te ajānantena kataṃ, idāni maṃ ghaṭentova akāsi, sūriye te uggacchante sattadhā muddhā phalatū’’ti sapi. Mahāpuriso kiñci avatvā purearuṇeyeva sūriyaṃ gaṇhi, nāssa uggantuṃ adāsi. Manussā ca hatthiassādayo ca pabujjhiṃsu. 世尊说：“诸比丘，过去于波罗奈城（Bārāṇasī），波罗奈王为王时，有两位仙人——一位是高种姓者，一位名为摩登伽（Mātaṅga）者，一同来到波罗奈城。他们之中，高种姓者先到，坐在陶匠的棚屋里。摩登伽苦行者随后到达，请求借宿的地方。陶匠说：‘此处已有一位先到的出家人，你去问他吧。’他便拿着自己的资具，站在棚屋门口说：‘师长，请也允我在此住一晚吧。’‘进来吧，贤者。’进去坐下后，高种姓仙人问道：‘贤者，你是什么种姓？’‘我是旃陀罗（Caṇḍāla）种姓。’‘不能与你同处而坐，到一边去。’他便就在那里铺了草席躺下，高种姓仙人则靠着门躺下。后来摩登伽为小便而出去时，踩到了他的胸口。他问道：‘是谁？’摩登伽答道：‘是我，师长。’‘喂，你这下贱的旃陀罗！难道你没看见别的路吗？竟然过来踩我？’‘师长，我因未见而踩到您，请原谅我。’当大士出去后，那仙人想：‘这家伙回来时也必定会从这里走。’于是他转身躺下。大士进来时也想：‘师长头朝这边躺着，我从他脚边走吧。’结果又踩到了他的胸口。他问道：‘是谁？’摩登伽答道：‘是我，师长。’‘第一次你尚是无心之过，现在你分明是故意冲撞我！当太阳升起时，愿你的头颅裂成七块！’他发出了诅咒。大士一言不发，就在黎明前抓住了太阳，不让它升起。人们和象、马等都醒来了。” Manussā [Pg.222] rājakulaṃ gantvā, ‘‘deva, sakalanagare appabuddho nāma natthi, na ca aruṇuggaṃ paññāyati, kinnu kho eta’’nti? Tena hi nagaraṃ parivīmaṃsathāti. Te parivīmaṃsantā kumbhakārasālāyaṃ dve tāpase disvā, ‘‘imesaṃ etaṃ kammaṃ bhavissatī’’ti gantvā rañño ārocesuṃ. Raññā ca ‘‘pucchatha ne’’ti vuttā āgantvā jātimantaṃ pucchiṃsu – ‘‘tumhehi andhakāraṃ kata’’nti. ‘‘Na mayā kataṃ, esa pana kūṭajaṭilo chavo anantamāyo, taṃ pucchathā’’ti. Te āgantvā mahāpurisaṃ pucchiṃsu – ‘‘tumhehi, bhante, andhakāraṃ kata’’nti. ‘‘Āma ayaṃ ācariyo maṃ abhisapi, tasmā mayā kata’’nti. Te gantvā rañño ārocesuṃ. Rājāpi āgantvā mahāpurisaṃ ‘‘tumhehi kataṃ, bhante’’ti? Pucchi. ‘‘Āma, mahārājā’’ti. ‘‘Kasmā bhante’’ti? ‘‘Iminā abhisapitomhi, sace maṃ eso khamāpessati, sūriyaṃ vissajjessāmī’’ti. Rājā ‘‘khamāpetha, bhante, eta’’nti āha. Itaro ‘‘mādiso jātimā kiṃ evarūpaṃ caṇḍālaṃ khamāpessati? Na khamāpemī’’ti. 众人前往王宫禀告：“大王，全城已无未醒之人，却不见晨曦，这究竟是怎么回事？”“既然如此，你们去巡查城中吧。”他们巡查时，在陶工坊看见两位行者，心想：“此事必是他们所为。”便去报告国王。他们奉王命前去，问那名出身高贵的行者：“是你们制造了黑暗吗？”“不是我做的，而是那个虚伪的结发者，他卑贱而诡计多端，你们去问他。”他们便前来问大士：“尊者，是您制造了黑暗吗？”“是的，这位师长诅咒了我，因此我才这么做。”他们去报告国王。国王也前来问大士：“尊者，是您做的吗？”“是的，大王。”“为何如此，尊者？”“我被此人诅咒了。如果他能向我请求宽恕，我便会放出太阳。”国王对另一位行者说：“尊者，请您向他请求宽恕吧。”那人却说：“像我这样出身高贵之人，岂会向这等旃陀罗(caṇḍāla)请求宽恕？我绝不请求宽恕。” Atha naṃ manussā ‘‘na kiṃ tvaṃ attano ruciyā khamāpessasī’’ti? Vatvā hatthesu ca pādesu ca gahetvā pādamūle nipajjāpetvā ‘‘khamāpehī’’ti āhaṃsu. So nissaddo nipajji. Punapi naṃ ‘‘khamāpehī’’ti āhaṃsu. Tato ‘‘khama mayhaṃ, ācariyā’’ti āha. Mahāpuriso ‘‘ahaṃ tāva tuyhaṃ khamitvā sūriyaṃ vissajjessāmi, sūriye pana uggate tava sīsaṃ sattadhā phalissatī’’ti vatvā, ‘‘imassa sīsappamāṇaṃ mattikāpiṇḍaṃ matthake ṭhapetvā etaṃ nadiyā galappamāṇe udake ṭhapethā’’ti āha. Manussā tathā akaṃsu. Ettāvatā saraṭṭhakaṃ rājabalaṃ sannipati. Mahāpuriso sūriyaṃ muñci. Sūriyarasmi āgantvā mattikāpiṇḍaṃ pahari. So sattadhā bhijji. Tāvadeva so nimujjitvā ekena titthena uttaritvā palāyi. Satthā imaṃ vatthuṃ āharitvā, ‘‘idāni tāva tvaṃ bhikkhūnaṃ santike paribhāsaṃ labhasi, pubbepi imaṃ kodhaṃ nissāya raṭṭhato pabbājito’’ti anusandhiṃ ghaṭetvā atha naṃ ovadanto na kho te taṃ tissa patirūpantiādimāha. Navamaṃ. 这时人们对他说：“难道你不愿自己请求原谅吗？”说完便抓住他的手脚，将他按倒在大士脚边，说道：“请求原谅！”他一言不发地躺着。人们再次说道：“请求原谅！”这时他才说：“老师，请原谅我。”大士说：“我暂且原谅你，并释放太阳。但太阳升起时，你的头颅将会裂成七块。”说完，又吩咐道：“取一团与他头颅大小相同的泥团放在他头顶，再把他安置在河里，水深及颈。”人们照做了。此时，全国的军队与民众都聚集起来了。大士释放了太阳。阳光照射下来，击中了泥团，泥团顿时裂成七块。就在那一刻，那人沉入水中，从一个渡口上岸逃走了。导师讲述了这个故事后，说道：“如今你在比丘众前受到斥责，往昔你也因这愤怒而被逐出国土。”接着将前后联系起来，然后告诫他道：“帝沙（Tissa），这实在不适合你……”等等。第九则。 10. Theranāmakasuttavaṇṇanā 10. 长老经释义 244. Dasame vaṇṇavādīti ānisaṃsavādī. Yaṃ atītaṃ taṃ pahīnanti atīte khandhapañcake chandarāgappahānena taṃ pahīnaṃ nāma hoti. Anāgatanti anāgatampi khandhapañcakaṃ tattha chandarāgapaṭinissaggena paṭinissaṭṭhaṃ nāma hoti[Pg.223]. Sabbābhibhunti sabbā khandhāyatanadhātuyo ca tayo bhave ca abhibhavitvā ṭhitaṃ. Sabbavidunti taṃ vuttappakāraṃ sabbaṃ viditaṃ pākaṭaṃ katvā ṭhitaṃ. Sabbesu dhammesūti tesveva dhammesu taṇhādiṭṭhilepehi anupalittaṃ. Sabbañjahanti tadeva sabbaṃ tattha chandarāgappahānena jahitvā ṭhitaṃ. Taṇhakkhaye vimuttanti taṇhakkhayasaṅkhāte nibbāne tadārammaṇāya vimuttiyā vimuttaṃ. Dasamaṃ. 244. 第十，“说功德者”即宣说利益之人。“已舍过去”者：于过去的五蕴中，因断除欲贪，彼名为“已舍”。“未来”者：未来的五蕴，亦因于其中舍离欲贪，名为“已舍离”。“超越一切”者：指超越一切蕴、处、界及三有而住。“遍知一切”者：指将那如前所述的一切了知、显明而住。“于一切法中”者：指于彼等诸法中，不为渴爱与邪见之涂染所染。“舍离一切”者：即于彼一切中，因断除欲贪而舍弃、安住。“于贪尽中解脱”者：指于名为“贪尽”的涅槃中，以彼为所缘的解脱而解脱。第十经。 11. Mahākappinasuttavaṇṇanā 11. 摩诃劫宾那经释义 245. Ekādasame mahākappinoti evaṃnāmako abhiññābalappatto asītimahāsāvakānaṃ abbhantaro mahāthero. So kira gihikāle kukkuṭavatīnagare tiyojanasatikaṃ rajjaṃ akāsi. Pacchimabhavikattā pana tathārūpaṃ sāsanaṃ sotuṃ ohitasoto vicarati. Athekadivasaṃ amaccasahassaparivuto uyyānakīḷikaṃ agamāsi. Tadā ca majjhimadesato jaṅghavāṇijā taṃ nagaraṃ gantvā, bhaṇḍaṃ paṭisāmetvā, ‘‘rājānaṃ passissāmā’’ti paṇṇākārahatthā rājakuladvāraṃ gantvā, ‘‘rājā uyyānaṃ gato’’ti sutvā, uyyānaṃ gantvā, dvāre ṭhitā, paṭihārassa ārocayiṃsu. Atha rañño nivedite rājā pakkosāpetvā niyyātitapaṇṇākāre vanditvā ṭhite, ‘‘tātā, kuto āgatatthā’’ti? Pucchi. ‘‘Sāvatthito devā’’ti. ‘‘Kacci vo raṭṭhaṃ subhikkhaṃ, dhammiko rājā’’ti? ‘‘Āma, devā’’ti. ‘‘Atthi pana tumhākaṃ dese kiñci sāsana’’nti? ‘‘Atthi, deva, na pana sakkā ucchiṭṭhamukhehi kathetu’’nti. Rājā suvaṇṇabhiṅgārena udakaṃ dāpesi. Te mukhaṃ vikkhāletvā dasabalābhimukhā añjaliṃ paggaṇhitvā, ‘‘deva, amhākaṃ dese buddharatanaṃ nāma uppanna’’nti āhaṃsu. Rañño ‘‘buddho’’ti vacane sutamatte sakalasarīraṃ pharamānā pīti uppajji. Tato ‘‘buddhoti, tātā, vadathā’’ti? Āha. ‘‘Buddhoti deva vadāmā’’ti. Evaṃ tikkhattuṃ vadāpetvā, ‘‘buddhoti padaṃ aparimāṇaṃ, nāssa sakkā parimāṇaṃ kātu’’nti tasmiṃyeva pasanno satasahassaṃ datvā puna ‘‘aññaṃ kiṃ sāsana’’nti? Pucchi. ‘‘Deva dhammaratanaṃ nāma uppanna’’nti. Tampi sutvā tatheva tikkhattuṃ paṭiññaṃ gahetvā aparampi satasahassaṃ datvā puna ‘‘aññaṃ kiṃ sāsana’’nti? Pucchi. ‘‘Saṅgharatanaṃ deva uppanna’’nti. Tampi sutvā tatheva tikkhattuṃ paṭiññaṃ gahetvā aparampi satasahassaṃ [Pg.224] datvā dinnabhāvaṃ paṇṇe likhitvā, ‘‘tātā, deviyā santikaṃ gacchathā’’ti pesesi. Tesu gatesu amacce pucchi, ‘‘tātā, buddho loke uppanno, tumhe kiṃ karissathā’’ti? ‘‘Deva tumhe kiṃ kattukāmā’’ti? ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Mayampi pabbajissāmā’’ti. Te sabbepi gharaṃ vā kuṭumbaṃ vā anapaloketvā ye asse āruyha gatā, teheva nikkhamiṃsu. 245. 第十一则，摩诃劫宾那（Mahākappina）是一位已证得神通力、名列八十大弟子中的大长老。据说他在家时，于鸡冠城（Kukkuṭavatī）统治着三百由旬的王国。但因是最后有者，他常倾心专注，欲听闻如是音信。有一天，他由一千位大臣陪同，前往御苑游乐。当时，有来自中土区域（Majjhimadesa）的商队来到该城，安置好货物后，想拜见国王，便手持礼物来到王宫门口，听说国王去了御苑，就前往御苑，站在门口，向门卫通报。通报给国王后，国王召见了他们。当他们献上礼物，行礼后站立一旁时，国王问道：“诸位，从何处来？”“大王，从舍卫城（Sāvatthī）来。”“你们的国家富饶丰足，国王如法吗？”“是的，大王。”“你们国中有什么音信吗？”“有，大王，但不能以未漱之口言说。”国王命人以金瓶送上水。他们漱口后，面向十力者（Dasabala）合掌说道：“大王，我们国中出现了佛宝。”国王一听到“佛”字，喜悦便遍满全身。于是他说：“诸位，你们说的是‘佛’吗？”“大王，我们说的是‘佛’。”他如此让他们重复了三遍，心想：“‘佛’之一词无量，无法估量其价值。”他对此心生净信，立即赏赐了十万。又问：“还有其他什么音信吗？”“大王，出现了法宝。”听后，他也同样让他们确认了三遍，又赏赐了十万。再问：“还有其他什么音信吗？”“大王，出现了僧宝。”听后，他也同样让他们确认了三遍，又赏赐了十万。他将赏赐之事记录在书简上，说：“诸位，去王后那里吧。”派他们去了。他们走后，国王问大臣们：“诸位，佛陀已出现于世，你们打算怎么做？”“大王，您想怎么做？”“我将出家。”“我们也出家。”他们所有人都没有眷顾家庭或财产，骑着来时所骑的马，就那样离开了。 Vāṇijā anojādeviyā santikaṃ gantvā paṇṇaṃ dassesuṃ. Sā vācetvā ‘‘raññā tumhākaṃ bahū kahāpaṇā dinnā, kiṃ tumhehi kataṃ, tātā’’ti? Pucchi. ‘‘Piyasāsanaṃ devi ānīta’’nti. ‘‘Amhepi sakkā, tātā, suṇāpetu’’nti. ‘‘Sakkā devi, ucchiṭṭhamukhehi pana vattuṃ na sakkā’’ti. Sā suvaṇṇabhiṅgārena udakaṃ dāpesi. Te mukhaṃ vikkhāletvā rañño ārocitanayeneva ārocesuṃ. Sāpi sutvā uppannapāmojjā teneva nayena ekekasmiṃ pade tikkhattuṃ paṭiññaṃ gahetvā paṭiññāgaṇanāya tīṇi tīṇi katvā navasatasahassāni adāsi. Vāṇijā sabbānipi dvādasasatasahassāni labhiṃsu. Atha ne ‘‘rājā kahaṃ, tātā’’ti, pucchi. ‘‘Pabbajissāmīti nikkhanto devī’’ti. ‘‘Tena hi, tātā, tumhe gacchathā’’ti te uyyojetvā raññā saddhiṃ gatānaṃ amaccānaṃ mātugāme pakkosāpetvā, ‘‘tumhe attano sāmikānaṃ gataṭṭhānaṃ jānātha ammā’’ti pucchi. ‘‘Jānāma ayye, raññā saddhiṃ uyyānakīḷikaṃ gatā’’ti. Āma gatā, tattha pana gantvā, ‘‘buddho uppanno, dhammo uppanno, saṅgho uppanno’’ti sutvā, ‘‘dasabalassa santike pabbajissāmā’’ti gatā. ‘‘Tumhe kiṃ karissathā’’ti? ‘‘Tumhe pana ayye kiṃ kattukāmā’’ti? ‘‘Ahaṃ pabbajissāmi, na tehi vantavamanaṃ jivhagge ṭhapeyya’’nti. ‘‘Yadi evaṃ, mayampi pabbajissāmā’’ti sabbā rathe yojāpetvā nikkhamiṃsu. 商人们来到阿诺嘉(Anojā)王后跟前，呈上书信。她让人读后问道：“诸位，国王赏赐了你们许多钱，你们做了什么事呢？”商人们回答：“王后，我们带来了喜讯。”“诸位，也能让我听听吗？”“可以，王后，但不能以未漱之口言说。”她命人以金瓶送水。他们漱口后，便以向国王禀报的同样方式向她禀报。她听后也心生大喜，以同样的方式，为每一个词让他们确认了三遍，并将赏赐增至三倍，总共赏赐了九十万。商人们总共得到了一百二十万。然后她问他们：“诸位，国王在哪里？”“王后，他说‘我将出家’，然后就离开了。”“既然如此，诸位请便吧。”她送走他们后，召来与国王同去的大臣们的妻子们，问道：“诸位夫人，你们知道自己的夫君去哪里了吗？”“知道，娘娘，他们与国王一起去御苑游乐了。”“是的，他们去了。但在那里听闻‘佛陀已出世，法已出世，僧伽已出世’，便说‘我们要在十力者(Dasabala)座下出家’，然后就走了。你们打算怎么做？”“娘娘，您又打算怎么做呢？”“我也要出家，我不会将他们已吐出的东西再放到舌尖上。”“如果这样，我们也出家。”于是她们所有人都命人备好马车，一同离开了。 Rājāpi amaccasahassena saddhiṃ gaṅgāya tīraṃ pāpuṇi. Tasmiñca samaye gaṅgā pūrā hoti. Atha naṃ disvā, ‘‘ayaṃ gaṅgā pūrā caṇḍamacchākiṇṇā, amhehi saddhiṃ āgatā dāsā vā manussā vā natthi, ye no nāvaṃ vā uḷumpaṃ vā katvā dadeyyuṃ, etassa pana satthu guṇā nāma heṭṭhā avīcito upari yāva bhavaggā patthaṭā, sace esa satthā sammāsambuddho, imesaṃ assānaṃ khurapiṭṭhāni mā tementū’’ti udakapiṭṭhena asse pakkhandāpesuṃ[Pg.225]. Ekaassassāpi khurapiṭṭhamattaṃ na temi, rājamaggena gacchantā viya paratīraṃ patvā purato aññaṃ mahānadiṃ pāpuṇiṃsu. Tattha aññā saccakiriyā natthi, tāya eva saccakiriyāya tampi aḍḍhayojanavitthāraṃ nadiṃ atikkamiṃsu. Atha tatiyaṃ candabhāgaṃ nāma mahānadiṃ patvā tampi tāya eva saccakiriyāya atikkamiṃsu. 国王与一千名大臣一同来到恒河岸边。当时，恒河水满。国王看见后想道：“此恒河水满，且多恶鱼，与我们同来的仆人或民众中，没有能为我们造船或筏的人。然而，那位导师的功德，下自无间地狱(Avīci)，上达有顶天(Bhavagga)，广布流传。如果那位导师是正等觉者，愿这些马的马蹄不要沾湿。”于是，他们驱马于水面而行。没有一匹马的马蹄沾湿，他们犹如行于御道，到达了对岸，接着又来到前方另一条大河。于彼处，无须另作真实誓言，他们仅凭那同一真实誓言，也渡过了那条宽半由旬(yojana)的河。然后，他们来到第三条名为月分(Candabhāgā)的大河，也凭着那同一真实誓言渡了过去。 Satthāpi taṃdivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ olokento ‘‘ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgacchatī’’ti disvā, ‘‘mayā tesaṃ paccuggamanaṃ kātuṃ yutta’’nti pātova sarīrapaṭijagganaṃ katvā, bhikkhusaṅghaparivāro sāvatthiyaṃ piṇḍāya caritvā, pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā, ākāse uppatitvā candabhāgāya nadiyā tīre tesaṃ uttaraṇatitthassa abhimukhe ṭhāne mahānigrodharukkho atthi, tattha pallaṅkena nisīditvā parimukhaṃ satiṃ upaṭṭhapetvā chabbaṇṇabuddharasmiyo vissajjesi. Te tena titthena uttarantā ca chabbaṇṇabuddharasmiyo ito cito ca vidhāvantiyo olokentā dasabalassa puṇṇacandasassirikaṃ mukhaṃ disvā, ‘‘yaṃ satthāraṃ uddissa mayaṃ pabbajitā, addhā so eso’’ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya onatā vandamānā āgamma satthāraṃ vandiṃsu. Rājā gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. Satthā tesaṃ dhammaṃ kathesi. Desanāpariyosāne sabbe arahatte patiṭṭhāya satthāraṃ pabbajjaṃ yāciṃsu. Satthā ‘‘pubbe ime cīvaradānassa dinnattā attano cīvarāni gahetvāva āgatā’’ti suvaṇṇavaṇṇaṃ hatthaṃ pasāretvā, ‘‘etha bhikkhavo svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti āha. Sāva tesaṃ āyasmantānaṃ pabbajjā ca upasampadā ca ahosi, vassasaṭṭhikattherā viya satthāraṃ parivārayiṃsu. 世尊亦于当日黎明时分，从大悲定中出定，观察世间，见“今日摩诃劫宾那（Mahākappina）将舍弃三百由旬的国土，率千名大臣为眷属，前来我处出家”，便思惟：“我理应前去迎接他们。”清晨时分，世尊整顿身体后，与比丘僧团于舍卫城(Sāvatthī)中乞食，食后自乞食处返回时，独自拿了衣钵，腾空而起，来到月分(Candabhāgā)河岸，在他们渡河的渡口对面，有一棵大尼拘律树。佛陀于彼处结跏趺坐，置念于面前，放出六色佛光。彼等自该渡口渡河时，看见六色佛光四处放射，瞻仰到十力者如满月般光辉的面容，心想：“我等为之而出家的导师，确实就是此位世尊了。”仅凭眼见便心生笃定，从看见之处开始，便躬身顶礼，前来礼敬世尊。国王执持世尊足踝礼拜后，与一千名大臣坐于一旁。世尊为他们说法。说法结束时，他们皆证得阿罗汉果，并向世尊请求出家。世尊知晓“此等人过去曾行衣布施，因此是带着自己的衣而来的”，便伸出金色手臂说：“来！诸比丘！法已善说，当修梵行，为完全灭尽痛苦。”这便是那些具寿们的出家与具足戒。他们犹如六十夏的长老，围绕着世尊。 Anojāpi devī rathasahassaparivārā gaṅgātīraṃ patvā rañño atthāya ābhataṃ nāvaṃ vā uḷumpaṃ vā adisvā attano byattatāya cintesi – ‘‘rājā saccakiriyaṃ katvā gato bhavissati, so pana satthā na kevalaṃ tesaṃyeva [Pg.226] atthāya nibbatto, sace so satthā sammāsambuddho, amhākaṃ rathā mā udake nimujjiṃsū’’ti udakapiṭṭhe rathe pakkhandāpesi. Rathānaṃ nemivaṭṭimattampi na temi. Dutiyatatiyanadīpi teneva saccakārena uttaramānāyeva nigrodharukkhamūle satthāraṃ addasa. Satthā ‘‘imāsaṃ attano sāmike passantīnaṃ chandarāgo uppajjitvā maggaphalānaṃ antarāyaṃ kareyya, so evaṃ kātuṃ na sakkhissatī’’ti yathā aññamaññe na passanti, tathā akāsi. Tā sabbāpi titthato uttaritvā dasabalaṃ vanditvā nisīdiṃsu. Satthā tāsaṃ dhammaṃ kathesi, desanāpariyosāne sabbāpi sotāpattiphale patiṭṭhāya aññamaññe passiṃsu. Satthā ‘‘uppalavaṇṇā āgacchatū’’ti cintesi. Therī āgantvā sabbā pabbājetvā ādāya bhikkhunīnaṃ upassayaṃ gatā. Satthā bhikkhusahassaṃ gahetvā ākāsena jetavanaṃ agamāsi. Imaṃ sandhāyetaṃ vuttaṃ – ‘‘mahākappinoti evaṃ nāmako abhiññābalappatto asītimahāsāvakānaṃ abbhantaro mahāthero’’ti. 阿诺嘉(Anojā)王后也率领一千辆车为眷属，来到恒河岸边，未见到为国王准备的船或筏。她凭着自己的聪慧想道：“国王必定是作了真实誓言后离去的。那位导师的出现，不仅是为了他们。如果那位导师是正等觉者，愿我们的车不要沉入水中。”于是她让车在水面上行驶。车的轮辋也未沾湿分毫。渡过第二、第三条河时，也同样凭着那个真实誓言，她们在尼拘律树下见到了世尊。世尊心想：“她们见到自己的丈夫时，若生起欲贪，会障碍道果，不应使其发生。”于是他施展神通使她们彼此不能相见。她们所有人都从渡口上岸，礼敬十力者后坐下。世尊为她们说法。在说法结束时，她们全都证得入流果，然后才得以互相看见。世尊心想：“让莲花色(Uppalavaṇṇā)来吧。”长老尼前来，为她们所有人出家，然后带她们去了比丘尼的住处。世尊则带着一千名比丘，经由空中返回祇陀林(Jetavana)。正是针对此事而说：“名为摩诃劫宾那，是证得神通力、八十大弟子之阿邦答勒的大长老。” Janetasminti janite pajāyāti attho. Ye gottapaṭisārinoti ye ‘‘mayaṃ vāseṭṭhā gotamā’’ti gottaṃ paṭisaranti paṭijānanti, tesaṃ khattiyo seṭṭhoti attho. Vijjācaraṇasampannoti aṭṭhahi vijjāhi ceva pannarasadhammabhedena caraṇena ca samannāgato. Tapatīti virocati. Jhāyī tapati brāhmaṇoti khīṇāsavabrāhmaṇo duvidhena jhānena jhāyamāno tapati virocati. Tasmiṃ pana khaṇe kāludāyitthero duvidhena jhānena jhāyamāno avidūre nisinno hoti. Buddho tapatīti sabbaññubuddho virocati. Sabbamaṅgalagāthā kiresā. Bhātikarājā kira ekaṃ pūjaṃ kāretvā ācariyakaṃ āha – ‘‘tīhi ratanehi amuttaṃ ekaṃ jayamaṅgalaṃ vadathā’’ti. So tepiṭakaṃ buddhavacanaṃ sammasitvā imaṃ gāthaṃ vadanto ‘‘divā tapati ādicco’’ti vatvā atthaṅgamentassa sūriyassa añjaliṃ paggaṇhi. ‘‘Rattimābhāti candimā’’ti, uṭṭhahantassa candassa añjaliṃ paggaṇhi. ‘‘Sannaddho khattiyo tapatī’’ti rañño añjaliṃ paggaṇhi. ‘‘Jhāyī tapati brāhmaṇo’’ti bhikkhusaṅghassa añjaliṃ paggaṇhi. ‘‘Buddho tapati tejasā’’ti vatvā pana mahācetiyassa añjaliṃ paggaṇhi. Atha naṃ rājā ‘‘mā hatthaṃ otārehī’’ti ukkhittasmiṃyeva hatthe sahassaṃ ṭhapesi. Ekādasamaṃ. “于此世间”，意即“于已生之众生中”。“执着种姓者”，意即：那些执着并宣称“我们是婆私吒（Vāseṭṭha），是乔达摩（Gotama）”等种姓的人，刹帝利在他们当中是最殊胜的。“具足明行者”，意即具足八明与十五种行法之人。“照耀”，意即“放光”。“禅思的婆罗门照耀”，意即漏尽婆罗门以两种禅那进行禅思而照耀、放光。当时，迦留陀夷（Kāḷudāyī）长老正以两种禅那进行禅思，坐在不远处。“佛陀照耀”，意即全知佛陀放光。据说这是一首一切吉祥偈。传说，跋提迦王（Bhātika Rājā）举行了一场供养后，对他的老师说：“请说一首不离三宝的胜利吉祥偈。”老师通晓三藏佛语后，便诵此偈。说到“白日依光照”时，他向西沉的太阳合掌。说到“夜月显光辉”时，他向升起的月亮合掌。说到“刹帝利披甲照”时，他向国王合掌。说到“禅思婆罗门照”时，他向比丘僧团合掌。说到“佛陀以威力照耀”时，他则向大塔合掌。于是国王说：“手不要放下。”就在他举起的手上放了一千金。第十一经。 12. Sahāyakasuttavaṇṇanā 12. 同伴经释义 246. Dvādasame [Pg.227] cirarattaṃsametikāti dīgharattaṃ saṃsanditvā sametvā ṭhitaladdhino. Te kira pañcajātisatāni ekatova vicariṃsu. Sameti nesaṃ saddhammoti idāni imesaṃ ayaṃ sāsanadhammo saṃsandati sameti. Dhamme buddhappavediteti buddhena pavedite dhamme etesaṃ sāsanadhammo sobhatīti attho. Suvinītā kappinenāti attano upajjhāyena ariyappavedite dhamme suṭṭhu vinītā. Sesaṃ sabbattha uttānamevāti. Dvādasamaṃ. 246. 十二、“长久相聚”者，谓长时交往聚合而得立足。据说，他们于五百生中皆一同游行。“彼等正法和合”者，谓如今彼等此教法相合、一致。“于佛所宣说之法中”者，义谓彼等之教法于佛所宣说之法中得以光显。“为迦宾那(Kappina)善调伏”者，谓为自己之戒师于圣者所宣说之法中善加调伏。其余于一切处皆已明了。第十二。 Bhikkhusaṃyuttavaṇṇanā niṭṭhitā. 比丘相应释义终。 Iti sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya 如是，于《显扬心义》，即《相应部义注》中 Nidānavaggavaṇṇanā niṭṭhitā. 因缘品释义终。
English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Français
Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi