Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Khuddakanikāye

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Udāna-aṭṭhakathā

优陀那义注

Ganthārambhakathā

开篇语

Mahākāruṇikaṃ [Pg.1] nāthaṃ, ñeyyasāgarapāraguṃ;

Vande nipuṇagambhīra-vicitranayadesanaṃ.

我礼敬大悲怙主，已达所知之海彼岸，宣说精深善巧、法门丰富多样之法。

Vijjācaraṇasampannā, yena nīyanti lokato;

Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.

明行具足者能藉此出离世间；我礼敬彼为正自觉者所敬重的无上之法。

Sīlādiguṇasampanno, ṭhito maggaphalesu yo;

Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.

具足戒等功德，安住于道与果；我礼敬彼圣僧伽，无上之福田。

Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;

Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.

以此礼敬三宝所生之福德，愿我仗其威力，在一切处皆无障碍。

Tena tena nidānena, desitāni hitesinā;

Yāni suddhāpadānena, udānāni mahesinā.

凡彼等由寻求利益之大仙(Mahesi)，依此彼因缘，以清净事由所宣说的自说(udāna)，

Tāni sabbāni ekajjhaṃ, āropentehi saṅgahaṃ;

Udānaṃ nāma saṅgītaṃ, dhammasaṅgāhakehi yaṃ.

所有这些，皆由法结集者(dhammasaṅgāhaka)汇集一处，结集为名为《自说》的典籍。

Jinassa dhammasaṃvega-pāmojjaparidīpanaṃ;

Somanassasamuṭṭhāna-gāthāhi paṭimaṇḍitaṃ.

它彰显了胜者(Jina)对法的悚然与欣喜，并由喜悦而生的偈颂所庄严。

Tassa gambhīrañāṇehi, ogāhetabbabhāvato;

Kiñcāpi dukkarā kātuṃ, atthasaṃvaṇṇanā mayā.

因其义理深奥，须以甚深智慧方能通达；故虽由我作此义释，实非易事。

Sahasaṃvaṇṇanaṃ [Pg.2] yasmā, dharate satthusāsanaṃ;

Pubbācariyasīhānaṃ, tiṭṭhateva vinicchayo.

因为导师的教法连同其义注依然存续，往昔诸阿阇梨(ācariya)狮子之决断亦依然确立。

Tasmā taṃ avalambitvā, ogāhetvāna pañcapi;

Nikāye upanissāya, porāṇaṭṭhakathānayaṃ.

是故，我依止彼教法与决断，深入五部(nikāya)，并依循古义注之方法，

Suvisuddhaṃ asaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;

Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.

我将不违逆大寺(Mahāvihāra)住众之宗义，此宗义极为清净、不混杂，且义理决断精微。

Punappunāgataṃ atthaṃ, vajjayitvāna sādhukaṃ;

Yathābalaṃ karissāmi, udānassatthavaṇṇanaṃ.

我将妥善省略重复之义理，并竭尽所能，撰写此《自说》义释。

Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;

Vibhajantassa tassatthaṃ, sādhu gaṇhantu sādhavoti.

如是，我为期盼正法久住而解析其义，愿诸善士善为受持。

Tattha udānanti kenaṭṭhena udānaṃ? Udānanaṭṭhena. Kimidaṃ udānaṃ nāma? Pītivegasamuṭṭhāpito udāhāro. Yathā hi yaṃ telādi minitabbavatthu mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ ‘‘avaseko’’ti vuccati. Yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ ‘‘ogho’’ti vuccati. Evameva yaṃ pītivegasamuṭṭhāpitaṃ vitakkavipphāraṃ antohadayaṃ sandhāretuṃ na sakkoti, so adhiko hutvā anto asaṇṭhahitvā bahi vacīdvārena nikkhanto paṭiggāhakanirapekkho udāhāraviseso ‘‘udāna’’nti vuccati. Dhammasaṃvegavasenapi ayamākāro labbhateva.

于此，“优陀那”(udāna)是何义？是欣悦而说之义。此“优陀那”为何物？是由喜悦的冲力所生起的言说。譬如，油等当被度量的物质，量器无法容纳而溢出，此被称为“溢流”(avaseka)。又如，水塘无法容纳而漫溢的水，此被称为“洪水”(ogha)。同理，当由喜悦的冲力所生起的思惟扩散，内心无法抑制时，它就变得过量，无法安住于内，而通过语门向外发出——这种不待听众的特殊言说，即被称为“优陀那”。此种形态亦可由法悚惧(dhammasaṃvega)而生。

Tayidaṃ katthaci gāthābandhavasena katthaci vākyavasena pavattaṃ. Yaṃ pana aṭṭhakathāsu ‘‘somanassañāṇamayikagāthāpaṭisaṃyuttā’’ti udānalakkhaṇaṃ vuttaṃ, taṃ yebhuyyavasena vuttaṃ. Yebhuyyena hi udānaṃ gāthābandhavasena bhāsitaṃ pītisomanassasamuṭṭhāpitañca. Itarampi pana ‘‘atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī na āpo’’tiādīsu (udā. 71) ‘‘sukhakāmāni bhūtāni, yo daṇḍena vihiṃsatī’’ti (dha. pa. 131), ‘‘sace bhāyatha dukkhassa, sace vo dukkhamappiya’’nti evamādīsu (udā. 44; netti. 91) ca labbhati.

此优陀那，有时以偈颂形式，有时以语句形式出现。然而，在义注(aṭṭhakathā)中所说“与喜悦和智慧所成之偈颂相应”的优陀那特征，是就大多数情况而言。确实，优陀那大多以偈颂形式说出，且由喜与悦而生。但其他形式亦可见，如在“诸比丘，有彼处，彼处无地亦无水……”等，“众生皆求乐，何人以杖害……”等，以及“若汝畏于苦，若汝不喜苦……”等经句中。

Evaṃ tayidaṃ sabbaññubuddhabhāsitaṃ, paccekabuddhabhāsitaṃ, sāvakabhāsitanti tividhaṃ hoti. Tattha paccekabuddhabhāsitaṃ – ‘‘sabbesu bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ [Pg.3] aññatarampi tesa’’ntiādinā (su. ni. 35; cūḷani. khaggavisāṇasuttaniddesa 121) khaggavisāṇasutte āgatameva. Sāvakabhāsitānipi –

如是，此优陀那有三种：一切知佛所说、独觉佛(paccekabuddha)所说、声闻(sāvaka)所说。其中，独觉佛所说，如“于一切有情放下刀杖，不危害其中任何一个……”等，已见于《犀角经》中。声闻所说亦有：

‘‘Sabbo rāgo pahīno me, sabbo doso samūhato;

Sabbo me vihato moho, sītibhūtosmi nibbuto’’ti. (theragā. 79) –

“我一切贪已断，一切瞋已根除；我一切痴已破，我已清凉、寂灭。”

Ādinā theragāthāsu –

此偈颂等见于《长老偈》(theragā. 79)中。

‘‘Kāyena saṃvutā āsiṃ, vācāya uda cetasā;

Samūlaṃ taṇhamabbuyha, sītibhūtāsmi nibbutā’’ti. (therīgā. 15) –

“我于身、语、意皆已防护；渴爱连根拔除，我已清凉、寂灭。”（《长老尼偈》15）

Ādinā therīgāthāsu ca āgatāni. Tāni pana tesaṃ therānaṃ therīnañca na kevalaṃ udānāni eva, atha kho sīhanādāpi honti. Sakkādīhi devehi bhāsitāni ‘‘aho dānaṃ paramadānaṃ, kassape suppatiṭṭhita’’ntiādīni (udā. 27), ārāmadaṇḍabrāhmaṇādīhi manussehi ca bhāsitāni ‘‘namo tassa bhagavato’’tiādīni (a. ni. 2.38) tisso saṅgītiyo ārūḷhāni udānāni santi eva, na tāni idha adhippetāni. Yāni pana sammāsambuddhena sāmaṃ āhacca bhāsitāni jinavacanabhūtāni, yāni sandhāya bhagavatā pariyattidhammaṃ navadhā vibhajitvā uddisantena udānanti vuttāni, tāneva dhammasaṅgāhakehi ‘‘udāna’’nti saṅgītanti tadevettha saṃvaṇṇetabbabhāvena gahitaṃ.

（此偈）等亦见于《长老尼偈》。然而，那些长老和长老尼的（言教），不仅是自说，更是狮子吼。又如帝释（Sakka）等天人所说的“啊，布施是无上施，于迦叶处善安住！”等等（《自说》27），以及园林杖婆罗门（Ārāmadaṇḍabrāhmaṇa）等人所说的“礼敬彼世尊”等等（《增支部》2.38），这些被纳入三次结集的自说确实存在，但并非此处所指。此处所指的，唯有由正等觉者亲自、即事而说，成为胜者之语的；以及世尊将教法分为九支并指出其为“自说”的；法结集者们将之结集为“自说”的，此（注释）正是以这些为对象而阐释。

Yā pana ‘‘anekajātisaṃsāra’’ntiādigāthāya dīpitā bhagavatā bodhimūle udānavasena pavattitā anekasatasahassānaṃ sammāsambuddhānaṃ avijahitaudānagāthā ca, etā aparabhāge pana dhammabhaṇḍāgārikassa bhagavatā desitattā dhammasaṅgāhakehi udānapāḷiyaṃ saṅgahaṃ anāropetvā dhammapade saṅgītā. Yañca ‘‘aññāsi vata, bho koṇḍañño, aññāsi vata, bho koṇḍañño’’ti (mahāva. 17; saṃ. ni. 5.1081; paṭi. ma. 2.30) udānavacanaṃ dasasahassilokadhātuyā devamanussānaṃ pavedanasamatthanigghosavipphāraṃ bhagavatā bhāsitaṃ, tadapi dhammacakkappavattanasuttantadesanāpariyosāne attanā [Pg.4] adhigatadhammekadesassa yathādesitassa ariyamaggassa sāvakesu sabbapaṭhamaṃ therena adhigatattā attano parissamassa saphalabhāvapaccavekkhaṇahetukaṃ paṭhamabodhiyaṃ sabbesaṃ eva bhikkhūnaṃ sammāpaṭipattipaccavekkhaṇahetukaṃ ‘‘ārādhayiṃsu vata maṃ bhikkhū ekaṃ samaya’’ntiādivacanaṃ (ma. ni. 1.225) viya pītisomanassajanitaṃ udāhāramattaṃ, ‘‘yadā have pātubhavanti dhammā’’tiādivacanaṃ (mahāva. 1-3; udā. 1-3) viya pavattiyā nivattiyā vā na pakāsananti, na dhammasaṅgāhakehi udānapāḷiyaṃ saṅgītanti daṭṭhabbaṃ.

再者，世尊在菩提树下以自说的方式宣说、以“anekajāti­saṃsāraṃ”等开头的偈颂，以及无量百千正自觉者未曾舍弃的自说偈颂——这些后来因世尊对法宝司库（阿难陀）有所教导，故法结集者们未将其收入《自说》(Udāna)中，而是结集在《法句》(Dhammapada)里。又，世尊所说的“朋友，憍陈如确实已了知！朋友，憍陈如确实已了知！”这句自说之语，其声响能传遍一万个世界，足以让天人知晓。那也是在《转法轮经》教导结束时，因自己所证得之法的一部分，即如所教导的圣道，在弟子中最初被长老（憍陈如）证得，为了省察自己努力的成果，就像在初成正觉时，为了省察所有比丘的正确修行而说的“诸比丘，在某个时候，他们确实令我满意”等语一样，仅仅是喜悦和满意所产生的感兴语；又像“yadā have pātubhavanti dhammā”等语一样，不阐明生起或息灭，故当知未被法结集者们结集于《自说》中。

Taṃ panetaṃ udānaṃ vinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ, dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannaṃ, suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navasu sāsanaṅgesu udānasaṅgahaṃ.

此《自说》(Udāna)于律藏、经藏、阿毗达摩藏三藏中，摄属于经藏；于长部、中部、相应部、增支部、小部五部中，摄属于小部；于契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、广解九分教中，摄属于自说一分。

‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –

八万二千从佛受， 二千法从比丘学； [一共]八万四千法， 此等之法我传扬。（《长老偈》1027）

Evaṃ dhammabhaṇḍāgārikena paṭiññātesu caturāsītiyā dhammakkhandhasahassesu katipayadhammakkhandhasaṅgahaṃ. Bodhivaggo, mucalindavaggo, nandavaggo, meghiyavaggo, soṇavaggo, jaccandhavaggo, cūḷavaggo, pāṭaligāmiyavaggoti vaggato aṭṭhavaggaṃ; suttato asītisuttasaṅgahaṃ, gāthāto pañcanavutiudānagāthāsaṅgahaṃ. Bhāṇavārato aḍḍhūnanavamattā bhāṇavārā. Anusandhito bodhisutte pucchānusandhivasena ekānusandhi, suppavāsāsutte pucchānusandhiyathānusandhivasena dve anusandhī, sesesu yathānusandhivasena ekekova anusandhi, ajjhāsayānusandhi panettha natthi. Evaṃ sabbathāpi ekāsītianusandhisaṅgahaṃ. Padato satādhikāni ekavīsa padasahassāni, gāthāpādato tevīsati catussatādhikāni aṭṭha sahassāni, akkharato sattasahassādhikāni saṭṭhi sahassāni tīṇi ca satāni dvāsīti ca akkharāni. Tenetaṃ vuccati –

如此，从法宝司库（阿难）所承诺的八万四千法蕴中，汇集了部分法蕴。分品而言，有菩提品、目支邻陀品、难陀品、梅吉亚品、输那品、生盲品、小品、波吒厘村品，总共八品；从经而言，收录八十部经；从偈颂而言，收录九十五首自说偈。诵读分量为八诵半。从连接来看，《菩提经》以提问连接的方式有一处连接；《善生女经》以提问连接和顺叙连接的方式有两处连接；其余诸经都以顺叙连接的方式各有一处连接；此处没有意乐连接。这样总共有八十一处连接。词数方面，有二万一千一百余词；偈颂的偈句有八千四百二十三个；字母总数是六万七千三百八十二个。因此这样说——

‘‘Asīti eva suttantā, vaggā aṭṭha samāsato;

Gāthā ca pañcanavuti, udānassa pakāsitā.

《自说》中已宣说：经有八十部，品总摄为八，偈颂九十五首。

‘‘Aḍḍhūnanavamattā [Pg.5] ca, bhāṇavārā pamāṇato;

Ekādhikā tathāsīti, udānassānusandhiyo.

依其量，诵分有八诵半；《自说》的连接则有八十一。

‘‘Ekavīsasahassāni, satañceva vicakkhaṇo;

Padānetānudānassa, gaṇitāni viniddise’’.

智者当指示，此《自说》之词，总计二万一千一百。

Gāthāpādato pana –

至于偈句——

‘‘Aṭṭhasahassamattāni, cattāreva satāni ca;

Pādānetānudānassa, tevīsati ca niddise.

当指示此《自说》之偈句，有八千四百二十三句。

‘‘Akkharānaṃ sahassāni, saṭṭhi satta satāni ca;

Tīṇi dvāsīti ca tathā, udānassa paveditā’’ti.

《自说》的字母，已宣说有六万七千三百八十二个。

Tassa aṭṭhasu vaggesu bodhivaggo ādi, suttesu paṭhamaṃ bodhisuttaṃ, tassāpi evaṃ me sutantiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttanidānamādi. Sā panāyaṃ paṭhamamahāsaṅgīti vinayapiṭake (cūḷava. 437) tantimārūḷhā eva. Yo panettha nidānakosallatthaṃ vattabbo kathāmaggo sopi sumaṅgalavilāsiniyaṃ dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.nidānakathā) vutto evāti tattha vuttanayeneva veditabbo.

在其八品中，以菩提品为首；在诸经中，以菩提经为第一。其经文开头的“如是我闻”等，即是具寿阿难在第一次大结集时所说的缘起。而这第一次大结集，已在《律藏·小品》(Cūḷavagga, p. 437)中被载入圣典。至于此处为精通缘起而应讲述的论述方法，也已在《长部义注·吉祥悦意》(Sumaṅgalavilāsinī, Dīghanikāya-aṭṭhakathā, 1. 缘起论)中说明，应当按照那里所说的方法来理解。

1. Bodhivaggo

1. 菩提品

1. Paṭhamabodhisuttavaṇṇanā

1. 第一菩提经释义

1. Yaṃ [Pg.6] panettha ‘‘evaṃ me suta’’ntiādikaṃ nidānaṃ, tattha evanti nipātapadaṃ. Metiādīni nāmapadāni. Uruvelāyaṃ viharatīti ettha vīti upasaggapadaṃ, haratīti ākhyātapadanti imināva nayena sabbattha padavibhāgo veditabbo.

1. 此处，在以“如是我闻”等开头的缘起中，“evaṃ”(如是)是不变词，“me”(我)等是名词。在“Uruvelāyaṃ viharati”(住于优楼频螺)一句中，“vi-”是前缀，“harati”是动词。所有其他地方的词语划分都应依此法了知。

Atthato pana evaṃsaddo tāva upamūpadesasampahaṃsanagarahaṇavacanasampaṭiggahākāra- nidassanāvadhāraṇapucchāidamatthaparimāṇādi anekatthappabhedo. Tathā hesa ‘‘evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti evamādīsu (dha. pa. 53) upamāyaṃ āgato. ‘‘Evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba’’ntiādīsu (a. ni. 4.122) upadese. ‘‘Evametaṃ bhagavā, evametaṃ sugatā’’tiādīsu (a. ni. 3.66) sampahaṃsane. ‘‘Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī’’tiādīsu (saṃ. ni. 1.187) garahaṇe. ‘‘Evaṃ, bhanteti kho te bhikkhū bhagavato paccassosu’’ntiādīsu (dī. ni. 2.3; ma. ni. 1.1) vacanasampaṭiggahe. ‘‘Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādīsu (ma. ni. 1.398) ākāre. ‘‘Ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti, evañca vadehi ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā’ti’’ādīsu (dī. ni. 1.445) nidassane. ‘‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā’ti? ‘Akusalā, bhante’. ‘Sāvajjā vā anavajjā vā’ti? ‘Sāvajjā, bhante’. ‘Viññūgarahitā vā viññuppasatthā vā’ti? ‘Viññūgarahitā, bhante’. ‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no’vā? ‘Kathaṃ vo ettha hotī’ti? ‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotīti’’’ādīsu (a. ni. 3.66) avadhāraṇe. ‘‘Evamete sunhātā suvilittā kappitakesamassū āmuttamālābharaṇā’’tiādīsu [Pg.7] (dī. ni. 1.286) pucchāyaṃ. ‘‘Evaṃgatāni puthusippāyatanāni (dī. ni. 1.182), evaṃvidho evamākāro’’tiādīsu idaṃsaddassa atthe. Gatasaddo hi pakārapariyāyo, tathā vidhākārasaddā. Tathā hi vidhayuttagatasadde lokiyā pakāratthe vadanti. ‘‘Evaṃ lahuparivattaṃ evamāyupariyanto’’tiādīsu (a. ni. 1.48) parimāṇe.

就意义而言，“evaṃ”（如是）一词，首先具有多种含义差别，例如比喻、教导、赞叹、呵斥、应允、方式、指示、确定、询问、此义、限量等。例如，此词在‘如是生为人，应当多行善’（法句经53）等语句中用于比喻；在‘你应当如是前进，你应当如是后退’（增支部4.122）等语句中用于教导；在‘世尊正是如此，善逝正是如此’（增支部3.66）等语句中用于赞叹；在‘这个贱民无论在哪里，都如此称赞那个秃头沙门’（相应部1.187）等语句中用于呵斥；在‘那些比丘回答世尊说：“是的，尊者”’（长部2.3；中部1.1）等语句中用于应允；在‘尊者，我如是理解世尊所说的法’（中部1.398）等语句中用于方式；在‘来，年轻人，你到沙门阿难那里去，到了之后，用我的话问候沙门阿难是否少病少恼、身体轻快、强健、安乐住，说：“多迭亚之子须婆（Subha）问候具寿阿难是否少病少恼、身体轻快、强健、安乐住。”并且这样说：“愿具寿阿难能慈悲地前往多迭亚之子须婆的住所”’（长部1.445）等语句中用于指示；在‘“卡拉玛人，你们怎么认为？这些法是善的还是不善的？”“不善的，尊者。”“是有罪的还是无罪的？”“有罪的，尊者。”“是智者呵责的还是智者称赞的？”“智者呵责的，尊者。”“受持并圆满它们，是导致不利与痛苦，还是不导致？对此你们怎么看？”“尊者，受持并圆满它们，是导致不利与痛苦的，我们对此是这样认为的”’（增支部3.66）等语句中用于确定；在‘难道他们是这样：善沐浴、善涂香，修饰好头发与胡须，佩戴着花环和饰品吗？’（长部1.286）等语句中用于询问；在‘各种技艺都是这样的’（长部1.182）、‘如是种类，如是形态’等语句中表示“此”字的意义。“gata”一词是“方式”（pakāra）的同义词，“vidha”（种类）和“ākāra”（形态）等词也是如此。世俗中也将与“vidha”连用的“gata”一词用于表达“方式”的意义。在‘如此迅速转变，如此寿命终结’（增支部1.48）等语句中用于限量。

Nanu ca ‘‘evaṃ vitakkitaṃ no tumhehi, evamāyupariyanto’’ti cettha evaṃsaddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃsaddoti. Na, visesasabbhāvato. Ākāramattavācako hettha evaṃsaddo ākāratthoti adhippeto. ‘‘Evaṃ byā kho’’tiādīsu pana ākāravisesavacano. Ākāravisesavācino cete evaṃsaddā pucchanākāraparimāṇākārānaṃ vācakattā. Evañca katvā ‘‘evaṃ jātena maccenā’’tiādīni upamānaudāharaṇāni yujjanti. Tattha hi –

难道不是吗？在“你们曾作如是想”和“寿命的终点是这样”等句中，既然“如是”(evaṃ)一词已表达了提问方式与限量方式，那么“如是”一词就只是方式之义。答：并非如此，因为存在特殊性。在此处，仅表达方式的“如是”一词，是被意指为方式之义。然而，在“诚然如是”等句中，它则表达特定方式。而这些表达特定方式的“如是”一词，是由于它们能表述提问方式与限量方式。正因如此，“生为必死之人亦如是”等譬喻和例证方能成立。于此——

‘‘Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;

Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti. –

犹如从花聚，当制诸花鬘；如是生为人，当行众多善。

Ettha puppharāsiṭṭhānīyato manussuppatti sappurisūpanissayasaddhammassavanayonisomanasikārabhogasampattiādito dānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇavisesayogato mālāguṇasadisiyo bahukā puññakiriyā maritabbasabhāvatāya maccena kattabbāti abhedatāya puppharāsi mālāguṇā ca upamā, tesaṃ upamānākāro yathāsaddena aniyamato vutto. Puna evaṃsaddena niyamanavasena vutto. So pana upamākāro niyamiyamāno atthato upamā eva hotīti vuttaṃ ‘‘upamāyaṃ āgato’’ti.

此处，从花聚的譬喻来说，获得人身、亲近善士、听闻正法、如理作意、资具圆满等，是布施等福业之因的汇集；又因与美色、妙香等殊胜功德相应，众多福业犹如花鬘。因其必死之性，此等福业为必死之人所应作者。以此无差别故，花聚与花鬘皆是譬喻。其譬喻的方式，由“如”(yathā)一词不定地说明，复由“如是”(evaṃ)一词以限定的方式说明。而此被限定的譬喻方式，从义理上说，实即譬喻，故说“用于譬喻中”。

Tathā ‘‘evaṃ iminā ākārena abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadesākāro, so atthato upadesoyevāti vuttaṃ – ‘‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbantiādīsu upadese’’ti.

同样，对于以“应以此行相前进”等方式所教导的、与沙门相称的威仪具足，其中教导的行相，从义理上说，实即教导本身。故说：在“汝应如是前进，汝应如是后退”等句中，“如是”用于教导义。

‘‘Evametaṃ bhagavā, evametaṃ sugatā’’ti ettha bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ yaṃ tattha vijjamānaguṇānaṃ pakārehi [Pg.8] haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ, so tattha pahaṃsanākāroti vuttanayena yojetabbaṃ.

于“世尊，此事诚然如是；善逝，此事诚然如是”句中，此乃指了知世尊所说义理而无颠倒者，对其中存在的功德，以种种方式所作的欣喜、令心振奋与完全的赞叹。彼处赞叹的方式，当依已说之理趣而配解。

‘‘Evamevaṃ panāya’’nti ettha garahaṇākāroti vuttanayena yojetabbaṃ. So ca garahaṇākāro ‘‘vasalī’’tiādikhuṃsanasaddasannidhānato idha evaṃsaddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānato vuttāti veditabbaṃ.

在“Evamevaṃ panāyaṃ”此处，其责难方式应依已说之理趣来结合。而此责难方式，可知是因与“贱民”（vasalī）等斥责之词相邻近，故于此处以“evaṃ”一词来阐明。如同此处，亦应了知，譬喻方式等，是因与以譬喻等方式所说的“花堆”等词语相邻近而说。

‘‘Evaṃ no’’ti etthāpi tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāvena sanniṭṭhānajananatthaṃ anumatiggahaṇavasena ‘‘no vā kathaṃ vo ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃsaddena āvikataṃ. So pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti vuttaṃ – ‘‘evaṃ no ettha hotītiādīsu avadhāraṇe’’ti.

在“Evaṃ no”之处，亦是为了让人对那些如前所述的法，能确认其招致无益与痛苦的性质，而以征求同意的方式，当被问及“于此，汝等作何想？”（no vā kathaṃ vo ettha hotī）时，因其回答“于此，我等正是如此”（evaṃ no ettha hotī），故那种方式的确认，便由“evaṃ”一词所揭示。再者，那些法导向无益与痛苦的方式，在被限定时，则具有决定的意义，故说——“在‘evaṃ no ettha hotī’等句中，是决定义”。

‘‘Evañca vadehī’’ti yathāhaṃ vadāmi evaṃ samaṇaṃ ānandaṃ vadehīti vadanākāro idāni vattabbo evaṃsaddena nidassīyatīti ‘‘nidassanattho’’ti vuttaṃ.

“Evañca vadehīti”是说：“你应如我所说的方式，去告诉沙门阿难。”现在正要被阐明的言说方式，是由“evaṃ”一词所指示，故说为“指示义”。

Evamākāravisesavācīnampi etesaṃ evaṃsaddānaṃ upamādivisesatthavuttitāya upamādiatthatā vuttā. ‘‘Evaṃ, bhante’’ti pana dhammassa sādhukaṃ savanamanasikāre niyojitehi bhikkhūhi tattha patiṭṭhitabhāvassa paṭijānanavasena vuttattā tattha evaṃsaddo vacanasampaṭiggahattho. Tena evaṃ, bhanteti sādhu, bhante, suṭṭhu, bhanteti vuttaṃ hoti. Svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo.

如是，对于这些亦表达特定方式的“evaṃ”词，因其用于譬喻等特殊意义，故说其具有譬喻等义。然而，在“Evaṃ, bhante”中，因是由那些被敦促于法善加听闻、作意的比丘们，以确认于法已安住的方式而说，故于此处，“evaṃ”一词是“领受言教”义。因此，“Evaṃ, bhante”即是说“善哉，世尊”、“甚善，世尊”。而此“evaṃ”词，于此处（经首）应被理解为具有方式、指示、决定等义。

Tattha ākāratthena evaṃsaddena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti.

在此，“如是”（evaṃ）一词以方式义阐明此义：世尊的言语，于种种理趣善巧，由种种意乐而生起，义理与文辞圆满，具种种神变，于法、义、教说、通达皆甚深，且能以适合一切众生各自语言的方式进入耳中——对于如此的言语，谁有能力以一切方式了知呢？然而，即使竭尽全力生起欲闻之心，（也只能说）“如是我闻”，即“我也是以一种方式听闻的”。

Ettha [Pg.9] ca ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā nandiyāvattatipukkhalasīhavikkīḷitadisālocanaaṅkusasaṅkhātā ca assādādivisayādibhedena nānāvidhā nayā nānānayā. Nayā vā pāḷigatiyo, tā ca paññattianupaññattādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissakādivasena kusalādivasena khandhādivasena, saṅgahādivasena, samayavimuttādivasena, ṭhapanādivasena, kusalamūlādivasena, tikapaṭṭhānādivasena ca nānappakārāti nānānayā, tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ.

此处，被称为“一性、异性、无作用、如是法性”的理趣，以及被称为“欢喜旋（nandiyāvatta）、三云（tipukkhala）、狮子戏（sīhavikkīḷita）、方察（disālocana）、钩（aṅkusa）”的理趣——这些理趣，因乐味等所缘的差别而有种种，故为“种种理趣”。又，理趣即是圣典的表达方式，而这些方式，因施设与随施设等，杂染分、世间、二者混合等，善法等，蕴等，总摄等，时解脱等，搁置等，善根等，三法发趣等而有种种，故为“种种理趣”。以此等理趣而善巧、微细、精妙，故为“于种种理趣善巧”。

Āsayova ajjhāsayo, so ca sassatādibhedena apparajakkhatādibhedena ca anekavidho. Attajjhāsayādiko eva vā aneko ajjhāsayo anekajjhāsayo. So samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ.

倾向（āsaya）即是意乐（ajjhāsaya）。而此意乐，因常见等差别，以及少尘性等差别，而有多种。又或者，以自我意乐等为首的众多意乐，即是“种种意乐”（anekajjhāsayo）。此种种意乐是其生起之因，故称“由种种意乐而生起”（anekajjhāsayasamuṭṭhānaṃ）。

Sīlādiatthasampattiyā tabbibhāvanabyañjanasampattiyā saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatattā atthabyañjanasampannaṃ.

因其具足以戒为首的义理圆满，以及阐明彼义的文辞圆满，并具足六种义理之分——显示、开显、阐释、分别、显明、施设，以及六种文辞之分——字母、词、句、行相、语源、解释，故称“义理与文辞圆满”。

Iddhiādesanānusāsanībhedena tesu ca ekekassa visayādibhedena vividhaṃ bahuvidhaṃ vā pāṭihāriyaṃ etassāti vividhapāṭihāriyaṃ. Tattha paṭipakkhaharaṇato rāgādikilesāpanayanato pāṭihāriyanti atthe sati bhagavato na paṭipakkhā rāgādayo santi ye haritabbā, puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha pāṭihāriyanti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato pāṭihāriyanti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ceva sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā honti. Paṭīti vā ayaṃ saddo pacchāti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (cūḷani. pārāyanavagga, vatthugāthā 4) viya. Tasmā samāhite [Pg.10] citte vigatūpakkilese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ. Attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ. Iddhiādesanānusāsaniyo vigatūpakkilesena katakiccena sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti. Paṭihāriyameva pāṭihāriyaṃ, paṭihāriye vā iddhiādesanānusāsanīsamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato. Tattha jātaṃ nimittabhūtato tato vā āgatanti pāṭihāriyanti attho veditabbo.

以神通、记说、教诫之差别，复于其中每一者，又有对象等之差别，此教法有种种或多种神变，是故名为“种种神变”。于此，若依“能去除敌对”、“能断除贪等烦恼”之义而为“神变”，然世尊已无贪等须被去除之敌对。又，即便是凡夫，于心离随烦恼、具足八德、已摧伏敌对（障碍）时，亦能生起神通(iddhividha)。是故，不能依彼处（凡夫）之通行语，而称此处（世尊之作为）为“神变”。然而，若说于大悲世尊而言，所化有情身中的烦恼即是敌对，因能去除彼等（烦恼）而名为“神变”，如是则为妥善。又或者，世尊及其教法之敌对为外道，因能降伏彼等而名为“神变”。彼等实因其邪见被破，且无能阐明己见，而为神通、记说、教诫所降伏、所驱离。又，“paṭi”一词亦表“之后”(pacchā)义，如于“彼已入后，复有婆罗门来”等句(Cūḷani. Pārāyanavagga, Vatthugāthā 4)。是故，由已办所作(katakiccena)者，于心等持、离随烦恼之后，所应发起、令其转起者，名为“神变”。又或者，于自身之随烦恼为第四禅与道所去除后，其后之所发起者，名为“神变”。神通、记说、教诫，是由离随烦恼、已办所作者，为有情之义利而再次令其转起的；又，于自身随烦恼已去除时，此等（三事）亦能去除其他有情之随烦恼，是故亦为“神变”。“神变”(pāṭihāriya)即源于“能去除”(paṭihāriya)之义。又或者，于能去除（敌对）之神通、记说、教诫之集合中，所存在的每一者，皆名为“神变”。又或者，第四禅与道，因能去除敌对，亦为“神变”(paṭihāriya)。应知其义为：“神变”乃“于彼（第四禅与道）中生”(tattha jātaṃ)，或“从作为其因之彼法而来”(nimittabhūtato tato āgataṃ)。

Yasmā pana tantiatthadesanā tabbohārābhisamayasaṅkhātā hetuhetuphalatadubhayapaññattipaṭivedhasaṅkhātā vā dhammatthadesanāpaṭivedhā gambhīrā, sasādīhi viya mahāsamuddo anupacitakusalasambhārehi alabbhaneyyappatiṭṭhā duppariyogāhā ca, tasmā tehi catūhi gambhīrabhāvehi yuttanti bhagavato vacanaṃ dhammatthadesanāpaṭivedhagambhīraṃ.

又，法、义、教、证是甚深的——此四者，或名为圣典、圣典之义、宣说及通达；或名为因、因之果、施设及通达。犹如大海，对于未积集善资粮者，如兔等之不可得立足处，且难穷其底。是故，与此四种甚深之性相应，世尊之语，名为“法义教证甚深”。

Eko eva bhagavato dhammadesanāghoso, ekasmiṃ khaṇe pavattamāno nānābhāsānaṃ sattānaṃ attano attano bhāsāvasena apubbaṃ acarimaṃ gahaṇūpago hoti. Acinteyyo hi buddhānaṃ buddhānubhāvoti sabbasattānaṃ sakasakabhāsānurūpato sotapathaṃ āgacchatīti veditabbaṃ.

世尊的说法音声是独一的，在同一刹那生起时，能让使用不同语言的众生，根据他们各自的语言非先非后地领会。诸佛的佛威力确实不可思议，应当知道，（法音）是依照所有众生各自的语言而传入他们的耳中。

Nidassanatthena ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento ‘‘evaṃ me sutaṃ, mayāpi evaṃ suta’’nti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti.

以指示之义，（阿难）为表明“我非无师自悟，此法非我亲证”以免除自身之嫌，而以“如是我闻，我亦如是闻”来指示如今当说之全部经文。

Avadhāraṇatthena ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) evaṃ bhagavatā, ‘‘āyasmā ānando atthakusalo, dhammakusalo, byañjanakusalo, niruttikusalo, pubbāparakusalo’’ti (a. ni. 5.169) evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ [Pg.11] sotukāmataṃ janeti. ‘‘Evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabba’’nti. Aññathāti bhagavato sammukhā sutākārato aññathā na pana bhagavatā desitākārato. Acinteyyānubhāvā hi bhagavato desanā, sā neva sabbākārena sakkā viññātunti vuttovāyamattho. Sutākārāvirujjhanameva hi dhāraṇabalaṃ.

以决定之义，（阿难）随顺于世尊所言“诸比丘，于我声闻比丘中，多闻第一者，即是阿难；具速慧者、具念者、坚毅者、侍奉者中第一者，即是阿难”，以及法将所赞“具寿阿难善于义、善于法、善于文句、善于词语、善于前后”之性，显示自身受持之力，令众生生起欲闻之心。（此即）“如是我闻，其义与文句不减不增，应如是见，不应有异”。所谓“有异”，是指不同于从世尊面前所听闻之行相，而非不同于世尊所教导之行相。诚然，世尊之教说具有不可思议之威力，其不可能被全然了知，此义已说。实唯不违于所闻之行相，即是受持之力。

Mesaddo tīsu atthesu dissati. Tathā hissa ‘‘gāthābhigītaṃ me abhojaneyya’’ntiādīsu (saṃ. ni. 1.194; su. ni. 81) mayāti attho. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.88; 5.382; a. ni. 4.257) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave, bhavathā’’tiādīsu (ma. ni. 1.29) mamāti attho. Idha pana ‘‘mayā sutaṃ, mama suta’’nti ca atthadvaye yujjati.

“me”一词可见于三种意义。诚然，如在“以偈颂歌咏所得之食，我实不应食”等句中（《相应部》1.194；《经集》81），其义为“由我”（mayā）；在“善哉，世尊！请世尊为我略说法”等句中（《相应部》4.88；5.382；《增支部》4.257），其义为“为我”（mayhaṃ）；在“诸比丘，你们当为我法的继承者”等句中（《中部》1.29），其义为“我的”（mama）。于此处，则“由我所闻”（mayā sutaṃ）与“我的听闻”（mama sutaṃ）二义皆适用。

Ettha ca yo paro na hoti, so attāti evaṃ vattabbe niyakajjhattasaṅkhāte sasantāne vattanato tividhopi mesaddo kiñcāpi ekasmiṃyeva atthe dissati, karaṇasampadānādivisesasaṅkhāto pana viññāyatevāyaṃ atthabhedoti ‘‘me-saddo tīsu atthesu dissatī’’ti vuttoti daṭṭhabbaṃ.

于此，所谓“非他即我”，此乃名为“自身内在”（niyakajjhatta）之“自相续”（sasantāna）。因“me”词用于此义，故此三类“me”词，虽皆可视为仅指“我”这一义，然其工具格、为格等义理差别，实可了知。是故当知，经言“me词可见于三义”。

Sutanti ayaṃ sutasaddo saupasaggo anupasaggo ca gamanavissutakilinnūpacitānuyogasotaviññeyya sotadvārānusāra viññātādianekatthappabhedo. Kiñcāpi hi upasaggo kiriyaṃ viseseti, jotakabhāvato pana satipi tasmiṃ sutasaddo eva taṃ tamatthaṃ vadatīti anupasaggassa sutasaddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhati.

于“sutaṃ”中，此“suta”一词，无论有无前缀，皆有“行进”、“著名”、“湿润”、“积聚”、“勤修”、“耳识所知”、“随耳门而知”等多种含义。诚然，前缀虽能限定动词，然因其仅起阐明作用，故纵有前缀，仍是“suta”一词本身表达彼彼诸义。是故，在阐释无前缀之“suta”词义时，引有前缀者为例，亦不相违。

Tattha ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11) vissutadhammassāti attho. ‘‘Avassutā avassutassā’’tiādīsu (pāci. 657) kilesena kilinnā kilinnassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7.12) upacitanti attho. ‘‘Ye jhānappasutā dhīrā’’tiādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘‘Diṭṭhaṃ sutaṃ muta’’ntiādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’tiādīsu [Pg.12] (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa ‘‘sotadvārānusārena upadhārita’’nti vā ‘‘upadhāraṇa’’nti vā attho. Me-saddassa hi mayāti atthe sati ‘‘evaṃ mayā sutaṃ sotadvārānusārena upadhārita’’nti yujjati. Mamāti atthe sati ‘‘evaṃ mama sutaṃ sotadvārānusārena upadhāraṇa’’nti yujjati.

其中，在“senāya pasuto”(随军而行)等句中，意思是“行进”。在“Sutadhammassa passato”(已闻法之见者)等句中，意思是“有显赫之法者”。在“Avassutā avassutassā”(有漏失者于无漏失者)等句中，意思是“为烦恼所染者于未染者”。在“Tumhehi puññaṃ pasutaṃ anappakaṃ”(你们积集了无量福德)等句中，意思是“已积集”。在“Ye jhānappasutā dhīrā”(彼等勤修禅定之智者)等句中，意思是“勤修禅定”。在“Diṭṭhaṃ sutaṃ mutaṃ”(所见、所闻、所觉)等句中，意思是“耳识所知”。在“Sutadharo sutasannicayo”(持闻者、闻积集者)等句中，意思是“随顺耳门而了知并受持者”。而在此处，它的意思是“随顺耳门而把握”或“把握”。因为“me”一词，当其义为“由我”(mayā)时，“evaṃ mayā sutaṃ”(如是我闻)便适合解为“如是，我随顺耳门而把握”；当其义为“我的”(mama)时，“evaṃ mama sutaṃ”(如是我的听闻)便适合解为“如是，我的听闻即是随顺耳门之把握”。

Evametesu tīsu padesu yasmā sutasaddasannidhāne payuttena evaṃsaddena savanakiriyājotakena bhavitabbaṃ, tasmā evanti sotaviññāṇasampaṭicchanādisotadvārikaviññāṇānantaraṃ uppannamanodvārikaviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgīpuggalanidassanaṃ. Sabbāni hi vākyāni evakāratthasahitāniyeva avadhāraṇaphalattā tesaṃ. Sutanti assavanabhāvappaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. Yathā hi sutaṃ sutamevāti vattabbataṃ arahati tathā taṃ sammā sutaṃ anūnaggahaṇaṃ anadhikaggahaṇaṃ aviparītaggahaṇañca hotīti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadatīti etasmiṃ pakkhe yasmā sutanti etassa asutaṃ na hotīti ayamattho vutto, tasmā sutanti assavanabhāvappaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. Idaṃ vuttaṃ hoti – evaṃ me sutaṃ, na mayā idaṃ diṭṭhaṃ, na sayambhūñāṇena sacchikataṃ, na aññathā vā upaladdhaṃ. Api ca sutaṃva, tañca kho sammadevāti. Avadhāraṇatthe vā evaṃsadde ayamatthayojanā, tadapekkhassa sutasaddassa niyamattho sambhavatīti tadapekkhassa sutasaddassa assavanabhāvappaṭikkhepo anūnānadhikāviparītaggahaṇanidassanatā ca veditabbā. Iti savanahetusavanavisesavasenapi sutasaddassa atthayojanā katāti daṭṭhabbaṃ.

由于在这三个词中，“如是”(evaṃ)一词与“闻”(suta)字并用时，必须是显明听闻作用的，因此“如是”是对在耳识、领受等耳门心识之后生起的意门心识作用的解释。“我”(me)是对具足上述诸识的个人(puggala)的解释。因为所有语句都确实具有限定之义，其作用在于确定。“闻”(suta)通过否定未闻的状态，是对不减不增、不错谬地把握的解释。正如所听闻的，才配得上被称为“就是如此听闻”；如此，才是正确地听闻，即不减、不增、不错谬地把握。或者，在“词通过排除其他词义而表达意义”的观点下，由于“闻”的含义被说成是“非未闻”，因此“闻”通过否定未闻的状态，是对不减不增、不错谬地把握的解释。这是说：如是我闻，非我亲眼所见，非以自生智(sayambhūñāṇa)所亲证，亦非以其他方式获得。而确实是听闻，且是正确地听闻。或者，当“如是”一词有“限定”之义时，应作此义理结合：依赖于它的“闻”字才能具有确定的意义，因此，也应了知其否定未闻状态以及显明不减不增、不错谬把握的含义。如是，应知这也是依据听闻之因与听闻之差别，而对“闻”字所作的义理结合。

Tathā evanti tassā sotadvārānusārena pavattāya viññāṇavīthiyā nānatthabyañjanaggahaṇato nānappakārena ārammaṇe pavattibhāvappakāsanaṃ ākārattho evaṃsaddoti karitvā. Meti attappakāsanaṃ. Sutanti dhammappakāsanaṃ yathāvuttāya viññāṇavīthiyā pariyattidhammārammaṇattā. Ayañhettha saṅkhepo – nānappakārena ārammaṇe pavattāya viññāṇavīthiyā karaṇabhūtāya mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo sutoti.

同样，将“如是”一词解作“行相”义：它显示了随耳门而转起的识路，因能领受种种义理与文句，而以种种方式于所缘中转起的状态。“我”是显示自身。“闻”是显示法，因为如前所述的识路是以教法为所缘。此处的概要是：我以那于所缘中以种种方式转起的识路为工具，未作他事，仅听闻此法。

Tathā [Pg.13] evanti nidassitabbappakāsanaṃ nidassanattho evaṃsaddoti katvā nidassetabbassa niddisitabbabhāvato. Tasmā evaṃsaddena sakalampi suttaṃ paccāmaṭṭhanti veditabbaṃ. Meti puggalappakāsanaṃ. Sutanti puggalakiccappakāsanaṃ. Sutasaddena hi labbhamānā savanakiriyā savanaviññāṇappabandhappaṭibaddhā, tattha ca puggalavohāro, na ca puggalavohārarahite dhammappabandhe savanakiriyā labbhati. Tassāyaṃ saṅkhepattho – yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ sutanti.

同样，“如是”(evaṃ)是[对]所应指示者的显明，因为“如是”一词有指示之义，且所应指示者有当被指示的性质。因此，当知“如是”一词涵盖了整部经。“我”(me)是[对]个人(puggala)的显明。“闻”(sutaṃ)是[对]个人作用的显明。因为通过“闻”一词所获得的听闻作用，是与听闻之识的相续相关联的，并且其中有“个人”的言说；在没有“个人”言说的法相续中，是得不到听闻作用的。此处的简略含义是：我将要指示的经，是我如是听闻的。

Tathā evanti yassa cittasantānassa nānārammaṇappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso ākārattho eva evaṃsaddoti katvā. Evanti hi ayamākārapaññatti dhammānaṃ taṃ taṃ pavattiākāraṃ upādāya paññapetabbasabhāvattā. Meti kattuniddeso. Sutanti visayaniddeso, sotabbo hi dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānaṃ hoti. Ettāvatā nānappakārena pavattena cittasantānena taṃsamaṅgino kattu visaye gahaṇasanniṭṭhānaṃ dassitaṃ hoti.

同样，“如是”(evaṃ)是对某个心相续种种行相的解释，因为“如是”一词有行相之义；该心相续由于在种种所缘中转起而能把握种种义理和文句。因为“如是”这一行相的概念，是依诸法各自的转起行相而有其应被施设的性质。“我”(me)是对作者的解释。“闻”(sutaṃ)是对所缘的解释，因为所应听闻的法，对于听闻作用的作者个人(puggala)而言，通过听闻作用而成为其转起之处。至此，即显示了具足那以种种方式转起之心相续的作者，其对所缘的把握和决断。

Atha vā evanti puggalakiccaniddeso, sutānañhi dhammānaṃ gahitākārassa nidassanassa avadhāraṇassa vā pakāsanasabhāvena evaṃsaddena tadākārādidhāraṇassa puggalavohārupādānadhammabyāpārabhāvato puggalakiccaṃnāma niddiṭṭhaṃ hotīti. Sutanti viññāṇakiccaniddeso, puggalavādinopi hi savanakiriyā viññāṇanirapekkhā na hotīti. Meti ubhayakiccayuttapuggalaniddeso. Meti hi saddappavatti ekanteneva sattavisesavisayā viññāṇakiccañca tattheva samodahitabbanti. Ayaṃ panettha saṅkhepo – mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhasavanakiccavohārena sutanti.

或者，“如是”(evaṃ)是对个人(puggala)作用的解释。因为“如是”一词具有显明“对所闻诸法已把握之行相的指示或确定”的性质，并且因为“忆持彼行相等”是作为“个人”言说所依之法的运作，因此被称为“个人作用”的解释。“闻”(sutaṃ)是对识作用的解释，因为即使对补特伽罗论者(puggalavādin)而言，听闻作用也不是不依赖于识的。“我”(me)是对与两种作用相应的个人的解释。因为“我”一词的运用，完全是以某一特定有情为对象，而识的作用也应被包含在其中。此处的概要是：我，作为具足听闻作用之识的个人，依识之力而获得有听闻作用之言说，已听闻。

Tathā evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Sabbassa hi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā sabbapaññattīnañca vijjamānādīsu chasu paññattīsu avarodho, tasmā yo māyāmarīciādayo viya abhūtattho anussavādīhi gahetabbo viya anuttamatthopi [Pg.14] na hoti. So rūpasaddādiko ruppanānubhavanādiko ca paramatthasabhāvo saccikaṭṭhaparamatthavasena vijjati. Yo pana evanti ca meti ca vuccamāno ākārattho, so aparamatthasabhāvo saccikaṭṭhaparamatthavasena anupalabbhamāno avijjamānapaññatti nāma. Tasmā kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha? Sutanti vijjamānapaññatti, yañhi taṃ ettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti.

同样，“如是”（evaṃ）与“我”（me），就真实胜义而言，是无实事概念（avijjamāna-paññatti）。因为一切能被言语通达的意义，都必须通过概念之门才能了知；并且一切概念都包含在以有实事概念（vijjamāna-paññatti）为首的六种概念中。因此，那如幻、如阳焰等不实的意义，以及如凭传闻等所领会的非胜义，皆不存在。而那色、声等有变坏、感受等性质的胜义自性，就真实胜义而言是存在的。然而，那被称为“如是”或“我”的行相义，并非胜义自性，就真实胜义而言是不可得的，故名为“无实事概念”。因此，于此，在胜义上，有什么可以获得“如是”或“我”这样的解释呢？“闻”（sutaṃ）是有实事概念，因为此处以耳所领受者，在胜义上是存在的。

Tathā evanti sotapathamāgate dhamme upādāya tesaṃ upadhāritākārādīnaṃ paccāmasanavasena. Meti sasantatipariyāpanne khandhe karaṇādivisesavisiṭṭhe upādāya vattabbato upādāpaññatti. Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro dutiyaṃ tatiyantiādiko viya paṭhamādīni, diṭṭhamutaviññāte apekkhitvā sutanti viññeyyattā diṭṭhādīni upanidhāya vattabbo hoti. Asutaṃ na hotīti hi sutanti pakāsitoyamatthoti.

同样，“如是”(evaṃ)是就已入耳路(sotapatha)之法，通过省察其已确定的行相等而安立。“我”(me)是就自身相续所摄、且具有作者(karaṇa)等特质的诸蕴而说，故为“所依概念”(upādāpaññatti)。“闻”(suta)是与“见”(diṭṭha)等比较而说，故为“比较概念”(upanidhāpaññatti)。尽管“闻”的言说发生于无“见”等自性的声处(saddāyatana)，但就像“第二”、“第三”等是参照“第一”等而有，它也是参照所见、所觉、所识(diṭṭhamutaviññāta)而被了知为“闻”，因此是与“见”等比较而说。诚然，此义被阐明为“闻”，正因其“非未闻”(asutaṃ na hoti)。

Ettha ca evantivacanena asammohaṃ dīpeti. Paṭividdhā hi attanā sutassa pakāravisesā evanti idha āyasmatā ānandena paccāmaṭṭhā, tenassa asammoho dīpito hoti. Na hi sammūḷho nānappakārapaṭivedhasamattho hoti, paccayākāravasena nānappakārā duppaṭividdhā ca suttantāti dīpitanti. Sutantivacanena sutassa asammosaṃ dīpeti, sutākārassa yāthāvato dassiyamānattā. Yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantare mayā sutanti paṭijānāti. Iccassa asammohena paññāsiddhi, sammohābhāvena paññāya eva vā savanakālasambhūtāya taduttarikālapaññāsiddhi, tathā asammosena satisiddhi. Tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā. Byañjanānañhi paṭivijjhitabbo ākāro nātigambhīro, yathāsutaṃ dhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtā hoti paññāya pubbaṅgamāti katvā. Satipubbaṅgamāya paññāya atthappaṭivedhasamatthatā. Atthassa hi paṭivijjhitabbo ākāro gambhīroti paññāya byāpāro adhiko, sati tattha guṇībhūtāyevāti satiyā pubbaṅgamāyāti [Pg.15] katvā. Tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthatāya dhammabhaṇḍāgārikattasiddhi.

在此，以“如是”之语显示不迷乱。因为具寿阿难(Ānanda)在此以“如是”一词省察了自己所闻之法的种种差别，由此显示了他的不迷乱。迷乱者实无能力通达种种法，而诸经依缘起的方式，被开示为有种种难以通达之处。以“闻”之语显示对所闻的不忘失，因为如实地显示了听闻的方式。若人对所闻忘失了，他便不能在日后承认：“我曾听闻。”因此，以不迷乱成就智慧——或因无迷乱，由听闻时生起的智慧能成就其后的智慧；同样，以不忘失成就念。其中，以慧为前导的念，有能力把握文句。因为文句所应通达的行相不太深奥，只需如所闻忆持即可，故念的作用更大，慧在此成为辅助，因为这是以慧为前导（的念）。以念为前导的慧，有能力通达义理。因为义理所应通达的行相深奥，故慧的作用更大，念在此成为辅助，因为这是以念为前导（的慧）。由于具备此二者的能力，他有能力守护义理与文句具足的法藏，从而成就法宝藏主之位。

Aparo nayo – evantivacanena yonisomanasikāraṃ dīpeti, tena ca vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ upari vakkhamānānaṃ nānappakārappaṭivedhajotakānaṃ aviparītasiddhi dhammavisayattā. Na hi ayoniso manasikaroto nānappakārappaṭivedho sambhavati. Sutantivacanena avikkhepaṃ dīpeti, ‘‘paṭhamabodhisuttaṃ kattha bhāsita’’ntiādipucchāvasena pakaraṇapattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavati vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇathā’’ti bhaṇati. Yonisomanasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. Avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti assutavato sappurisūpanissayavirahitassa ca tadabhāvato. Na hi vikkhitto sotuṃ sakkoti, na ca sappurise anupanissayamānassa savanaṃ atthīti.

另一法门：以“如是”一词，显示了如理作意。因为，对于之后将要解说、能阐明各种证悟，且具有指示、开显、抉择等义的诸“如是”词而言，它们是以不颠倒的正法为所缘的缘故。诚然，不如理作意者，不可能生起各种通达。以“我闻”一词，显示了不散乱。譬如，通过“《初菩提经》(Paṭhamabodhisutta)于何处说？”等提问而引出将要解说的经文时，若无专注，则听闻无法成就，因为心散乱者无法听闻。诚然，心散乱者，即使已为他圆满地解说，他仍会说：“我没听到，请再说一遍。”于此，通过如理作意，能成就自身的正愿与往昔所作的福德；因为自身未立正愿或往昔未作福德者，即无此（如理作意）。通过不散乱，能成就听闻正法与亲近善士；因为未曾听闻或远离亲近善士者，即无此（不散乱）。诚然，心散乱者无法听闻，不亲近善士者亦无听闻。

Aparo nayo – ‘‘yassa cittasantānassa nānappakārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso’’ti vuttaṃ. Yasmā ca so bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampattiogāhanena niravasesaṃ parahitapāripūrīkaraṇabhūto evaṃ bhaddako ākāro na sammā appaṇihitattassa pubbe akatapuññassa vā hoti. Tasmā evanti iminā bhaddakena ākārena pacchimacakkadvayasampattimattano dīpeti, sutanti savanayogena purimacakkadvayasampattiṃ. Na hi appatirūpe dese vasato sappurisūpanissayavirahitassa ca savanaṃ atthi. Iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti. Sammā paṇihitacitto pubbe ca katapuñño visuddhāsayo hoti tadasuddhihetūnaṃ kilesānaṃ dūrībhāvato. Tathā hi vuttaṃ ‘‘sammā paṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti (dha. pa. 43) ‘‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Purimacakkadvayasiddhiyā payogasuddhi. Patirūpadesavāsena hi sappurisūpanissayena ca sādhūnaṃ diṭṭhānugatiāpajjanena [Pg.16] parisuddhappayogo hoti. Tāya ca āsayasuddhiyā adhigamabyattisiddhi, pubbeyeva taṇhādiṭṭhisaṃkilesānaṃ visodhitattā payogasuddhiyā āgamabyattisiddhi. Suparisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hoti. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggamanaṃ viya sūriyassa udayato yonisomanasikāro viya ca kusalakammassa arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento evaṃ me sutantiādimāha.

另一种理路是：“若心续以多种方式运作，能领会多种义理与文句，其解释亦有多种形态。”因为，通过对世尊言教的义理与文句进行分别和划分章节，深入通达全部教法的圆满，从而毫无遗漏地圆满成就他人利益——如此殊妙的德相，并非为未善自建立者或往昔未造福者所具有。因此，“如是”一词以这种殊妙的德相，显示了自身的后二轮成就；“我闻”一词则通过听闻的方式，显示了前二轮成就。因为若居于不适宜之处，且无善知识的依止，则无从听闻。由此，通过后二轮的成就，意乐清净便已成就。善安立心且往昔已造福者，因为导致其不清净的烦恼已远离，故意乐清净。诚如所说：“善安立之心，能令彼人更增胜”（法句经43），以及“阿难，你已修习功德，当勤精进，速成无漏者”（长部2.207）。由前二轮的成就，便有行持的清净。通过居于适宜之处，亲近善知识，以及随顺善人的榜样，便能成就极为清净的行持。由意乐清净，能通达证悟(adhigamabyatti)，因为贪、见等杂染早已被清除；由行持清净，能通达教理(āgamabyatti)。因为身语行极为清净者，因无有追悔，故心不散乱，于教理通达无碍。如是，具足行持与意乐清净，成就教理与证悟者，其言说，犹如日出之晨曦，犹如善业之如理作意，堪为世尊言教之前导。故于适当之处，为安立缘起而说“如是我闻”等语。

Aparo nayo – evanti iminā pubbe vuttanayeneva nānappakārappaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. Sutanti iminā evaṃsaddasannidhānato vakkhamānāpekkhāya vā sotabbabhedappaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ dīpeti. Evanti ca idaṃ vuttanayeneva yonisomanasikāradīpakavacanaṃ bhāsamāno ‘‘ete dhammā mayā manasānupekkhitā diṭṭhiyā suppaṭividdhā’’ti dīpeti. Pariyattidhammo hi ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhiyo’’tiādinā nayena manasā anupekkhito anussavākāraparivitakkasahitāya dhammanijjhānakkhantibhūtāya ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā nayena suṭṭhu vavatthapetvā paṭividdho attano ca paresañca hitasukhāvaho hotīti. Sutanti idaṃ savanayogadīpakavacanaṃ bhāsamāno ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Sotāvadhānappaṭibaddhā hi pariyattidhammassa savanadhāraṇaparicayā. Tadubhayenapi dhammassa svākkhātabhāvena, atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabbo.

另一种解释——“如是”一词如前所述，通过能阐明种种通达方式的语句，显示了自身义无碍解与辩才无碍解的圆满成就。“我闻”一词，则因“如是”语现前，或因对后文的期待，通过能阐明通达所闻法之种种差别的语句，显示了法无碍解与词无碍解的圆满成就。而“如是”又依前述方式，以显示如理作意之语而宣说：‘这些法已被我用心随观，以见善巧通达。’因为教法，如“此处说戒，此处说定，此处说慧，此处有此等连贯”等，若以心随观，伴随对所闻传承的思察，成为法审察忍，或名为已知遍知之见，于彼处所说色、无色法，如“此是色，此等量之色”等方式善加辨别而通达，便能为自他带来利益与安乐。“我闻”一词是显示听闻之作用的语句，说此语即是显示：“我已多闻、受持、言语熟习诸多法。”因为教法的听闻、受持与熟习，确实是与听闻时的专注相联系的。通过这两者，（阿难陀）以法的善说性来显示其义理与言辞的圆满，从而让听者在听闻时生起敬重。因为若不恭敬听闻义理与言辞圆满的法，将与大利益无缘。故应生起敬重，恭敬地听闻法。

‘‘Evaṃ me suta’’nti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ [Pg.17] vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā, tasseva pana bhagavato vacana’’nti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.

再者，具寿阿难通过“如是我闻”这整句话，不将如来所宣说的法当作己说，由此超越非善士地；承认自己是声闻，由此进入善士地。同样地，他使心离于非正法，将心安住于正法。他阐明“此法仅为我所闻，实乃彼世尊之言”，从而使自己免于过失，并指明导师，呈显胜者之言，确立法之引导。

Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimassavanaṃ vivaranto ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kattabbā’’ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. Tenetaṃ vuccati –

再者，（阿难说）“如是我闻”，即是不承认此法为自己所作，而是为了开显最初的听闻，（并表明）：“此法是我从彼世尊——即四无畏之善巧者、十力之持有者、住于最胜处者、作狮子吼者、一切有情之最上者、法主、法王、法自在主、法灯、法归依处、正法之无上转轮王、正等觉者——面前亲自领受。于此法之义、法、词、字，不应存有任何怀疑或犹豫。”如此，他消除了所有天人对此法的不信，并生起具足的信心。是故说：

‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;

Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.

说“如是我闻”的乔达摩声闻，能于教法中摧毁不信，增长信心。

Ekanti gaṇanaparicchedaniddeso. Ayañhi ekasaddo aññaseṭṭhāsahāyasaṅkhyādīsu dissati. Tathā hi ayaṃ ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27; udā. 55) aññe dissati. ‘‘Cetaso ekodibhāva’’ntiādīsu (pārā. 11; dī. ni. 1.228) seṭṭhe. ‘‘Eko vūpakaṭṭho’’tiādīsu (cūḷava. 445; dī. ni. 1.405) asahāye. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) saṅkhyāyaṃ, idhāpi saṅkhyāyameva daṭṭhabbo. Tena vuttaṃ – ‘‘ekanti gaṇanaparicchedaniddeso’’ti.

“一”(eka)是计数限定的解释。此“一”字可见于“其他”、“最胜”、“无伴”、“数”等义。例如，在‘“我”与“世界”是常，唯此是实，余者虚妄，如是，有一些人宣说’等（中部尼柯耶3.27；自说55）句中，解为“其他”。在‘心一境性’等（波罗夷11；长部1.228）句中，解为“最胜”。在‘独自远离’等（小品445；长部1.405）句中，解为“无伴”。在‘诸比丘，只有一个刹那与时机适合修梵行’等（增支部8.29）句中，解为“数”。于此亦当解为“数”。是故说：‘“一”是计数限定的解释。’

Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –

“时”(samaya)是对特定时间的指称。“一时”(ekaṃ samayaṃ)是对非特定时间的说明。于此，“时”(samaya)一词——

‘‘Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;

Paṭilābhe pahāne ca, paṭivedhe ca dissati’’.

聚合、刹那、时节，聚集、原因、见解；获得、舍弃、通达，于此诸义皆可见。

Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti evamādīsu (dī. ni. 1.447) samavāyo attho, yuttakālañca paccayasāmaggiñca labhitvāti hi adhippāyo, tasmā paccayasamavāyoti veditabbo[Pg.18]. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo, okāsoti attho. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayappaṭilābhahetuttā, khaṇo eva ca samayo, yo khaṇoti ca samayoti ca vuccati, so eko yevāti hi attho. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu (dī. ni. 2.332) samūho. Mahāsamayoti hi bhikkhūnaṃ devatānañca mahāsannipātoti attho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati ‘bhaddāli nāma bhikkhu satthusāsane sikkhāya na paripūrakārī’ti, ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu. Sikkhāpadassa kāraṇañhi idha samayoti adhippetaṃ. ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi. Tattha hi nisinnā titthiyā attano attano diṭṭhisaṅkhātaṃ samayaṃ pavadantīti so paribbājakārāmo ‘‘samayappavādako’’ti vuccati.

因此，在“或许我们考量了时间与时机，明天也能前去”(长部1.447)等语境中，是“聚合”义；其意为“获得了适宜的时间与因缘和合”，故当知为“因缘聚合”。在“诸比丘，修梵行只有一个刹那、一个时机”(增支部8.29)等语境中，是“刹那”义，即“机会”。因为如来出世等是修习道梵行的机会，是获得此因缘之故；而此处的“刹那”与“时机”实为一义。在“热时、暑时”(律藏358)等语境中，是“时间”义。在“于林中大集会”(长部2.332)等语境中，是“聚集”义，此处的“大集会”是指比丘与天神的大集会。在“跋陀利(Bhaddāli)，你也没有彻知这个原因；世尊住在舍卫城，世尊也会知道我：‘名为跋陀利的比丘，于导师教中不圆满学处。’跋陀利，你也没有彻知这个原因”(中部2.135)等语境中，是“原因”义，此处意指遵行学处的原因。在“其时，有位名叫郁伽哈摩那·沙门文荼迦子(Uggahamāna Samaṇamuṇḍikāputta)的游方者，住在茉莉夫人的园林中，位于丁杜迦奇拉(Tindukācīra)一处宣说见解的独厅堂里”(中部2.260)等语境中，是“见解”义。因为外道们坐在那里，宣说各自所执的见解，所以那游方者的园林被称为“宣说见解处”。

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

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

现法之义利，来世之义利；通达此二义，是名贤智者。（相应部1.129）

Ādīsu paṭilābho. Atthābhisamayāti hi atthassa adhigamāti attho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’tiādīsu (ma. ni. 1.28) pahānaṃ. Adhikaraṇaṃ samayaṃ vūpasamanaṃ apagamoti abhisamayo pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’tiādīsu (paṭi. ma. 2.8) paṭivedho. Paṭivedhoti hi abhisametabbato abhisamayo, abhisamayova attho abhisamayaṭṭhoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni, abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayaṭṭhoti tāneva tathā ekantena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ. Santāpo dukkhadukkhatādivasena santappanaṃ paridahanaṃ.

获得。所谓通达义利，即是证得义利的意思。在“正通达慢，作苦之边际”等句中（《中部》1.28），是断除义。卓越的寂静、平息、远离，是为通达，即是断除。在“苦的逼迫义、有为义、热恼义、变易义、通达义”等句中（《无碍解道》2.8），是彻知义。所谓彻知，因为应当被通达，故称通达；通达即是义，是为通达义，这是将逼迫等统一于“应被通达”的性质而说。或者，通达或彻知的所缘境界即是通达义，因此那些法才被如此确定地宣说。其中，逼迫，即是对具足苦谛者的伤害、令其不舒展。热恼，是以苦苦等而有的烧灼、遍烧。

Ettha [Pg.19] ca sahakārīkāraṇasannijjhaṃ sameti samavetīti samavāyo samayo. Sameti samāgacchati ettha maggabrahmacariyaṃ tadādhārapuggalehīti khaṇo samayo. Sameti ettha etena vā saṃgacchati satto sabhāvadhammo vā uppādādīhi sahajātādīhi vāti kālo samayo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ karaṇaṃ viya ca kappanāmattasiddhenānurūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samūho samayo yathā samudāyoti. Avayavasahāvaṭṭhānameva hi samūho. Avasesapaccayānaṃ samāgame sati eti phalametasmā uppajjati pavattatīti samayo hetu yathā samudayoti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo diṭṭhi. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Samiti saṅgati samodhānanti samayo paṭilābho. Samayanaṃ upasamayanaṃ apagamoti samayo pahānaṃ. Samucchedappahānabhāvato pana adhiko samayoti abhisamayo yathā abhidhammoti. Abhimukhaṃ ñāṇena sammā etabbo abhisametabboti abhisamayo, dhammānaṃ aviparītasabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ yathābhūtasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samayasaddassa pavatti veditabbā.

于此，以俱作之因聚合，故为聚合(samavāya)，即是时(samaya)。于此，道梵行(maggabrahmacariya)与作为其所依的个人(puggala)相会，故为刹那(khaṇa)，即是时(samaya)。于此时，或凭此时，众生(satta)或自性法(sabhāva-dhamma)与生起等或俱生等聚合，故为时(kāla)，即是时(samaya)。诚然，时(kāla)在胜义上虽不存在，但因其仅是法的转起，故以仅由概念所成之相应方式，被假称为法转起的处所(adhikaraṇa)或工具(karaṇa)。诸部分的平等(samaṃ)或共同(saha)的行(ayanaṃ)、转起(pavatti)、安住(avaṭṭhāna)，是为聚集(samūha)，即是时(samaya)，犹如集(samudāya)。诚然，诸部分共同安住即是聚集。当其余诸缘聚合时，果从此(因)而来、生起、转起，故此因(hetu)为时(samaya)，犹如集(samudāya)。因其为结(saṃyojana)而连结，于自境转起；或因其为坚固执取，众生被其相应(saṃyutta)，随其执著而行，故见(diṭṭhi)为时(samaya)。诚然，众生被见结(diṭṭhisaṃyojana)极度束缚。会合(samiti)、集合(saṅgati)、结合(samodhāna)，故获得(paṭilābha)为时(samaya)。平息(samayana)、寂止(upasamayana)、离去(apagama)，故断(pahāna)为时(samaya)。然因其为正断(samucchedappahāna)之故，是为增上之时(adhiko samayo)，故称现观(abhisamaya)，犹如阿毗达摩(abhidhamma)。以智正对、应通达、应现观者，即是现观(abhisamaya)，是诸法无颠倒的自性。以面对的方式正行、正知、正觉，即是现观(abhisamaya)，是觉悟诸法如实的自性。如是，于种种义中，当知时(samaya)一词的转起。

Samayasaddassa atthuddhāre abhisamayasaddassa gahaṇe kāraṇaṃ vuttanayeneva veditabbaṃ. Idha panassa kālo attho samavāyādīnaṃ asambhavato. Desadesakaparisā viya hi desanāya nidānabhāve kālo eva icchitabboti. Yasmā panettha samayoti kālo adhippeto, tasmā saṃvaccharautumāsaddhamāsarattidivasapubbaṇhamajjhanhikasāyanhapaṭhamayāma- majjhimayāmapacchimayāmamuhuttādīsu kālabhedabhūtesu samayesu ekaṃ samayanti dīpeti.

于阐明“samaya”（时）一词之义时，取“abhisamaya”（现观）义之缘由，当如前说而知。然于此处，其义为“时”（kāla），因“和合”（samavāya）等义不可得故。诚然，于说法之缘起中，如同地点、说法者与会众，“时”亦是所应希求者。是故，此处“samaya”意指“时”（kāla），其所明示者，乃于年、季、月、半月、日夜、上午、中午、傍晚、初夜、中夜、后夜、剎那（muhutta）等种种时之分别中，某一“时”也。

Kasmā panettha aniyamitavaseneva kālo niddiṭṭho, na utusaṃvaccharādivasena niyametvā niddiṭṭhoti ce? Kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yasmiṃ yasmiṃ saṃvacchare utumhi [Pg.20] māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbampi taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana ‘‘evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā’’ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā ‘‘ekaṃ samaya’’nti āha.

若问：“于此，何故仅以不确定之方式指示时间，而不以年、季等确定而指示耶？”纵然长老（thera）以其智慧，于此等年、季、月、半月、夜分或日分等时，所说之一一经，皆善知、善确立，然若言：“如是我闻，于某年、某季、某月、某半月、某夜分或某日分”，则不易受持、读诵、或令他读诵，且所言甚繁。是故，长老以一言总摄其义，而说“一时”（ekaṃ samayaṃ）。

Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya pakāsā anekakālappabhedā eva samayā, tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo vāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitappaṭipattisamayesu parahitappaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammakathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesu samayesu aññatarasamayaṃ sandhāya ‘‘ekaṃ samaya’’nti āha.

又或者指世尊在天人中极为显著的许多时期，这些时期各有不同，例如入胎时、出生时、生起悚然感时（saṃvegasamayo）、出离时、苦行时、降伏魔罗时、正觉时、现法乐住时、说法时、般涅槃时等等，这些都是“时节”（samaya）的不同类别，而此处是想要指明在这些时期中，以说法时期来称作“一时”（ekaṃ samayaṃ）。或者，在智慧与慈悲事业的时期中，是慈悲事业的时期；在自利与利他实践的时期中，是利他实践的时期；在为集会者应作的两种事务的时期中，是说法（dhammakathā）的时期；在说法与实践的时期中，是说法（desanā）的时期。针对这些时期中的某一个时期，而说“一时”（ekaṃ samayaṃ）。

Kasmā panettha yathā abhidhamme ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’ti (dha. sa. 1) ca ito aññesu suttapadesu ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehī’’ti (a. ni. 4.200) ca bhummavacanena niddeso kato, vinaye ca ‘‘tena samayena buddho bhagavā’’ti (pārā. 1) karaṇavacanena niddeso kato, tathā akatvā ‘‘ekaṃ samaya’’nti accantasaṃyogatthe upayogavacanena niddeso katoti? Tattha tathā, idha ca aññathā atthasambhavato. Tattha hi abhidhamme ito aññesu ca suttantesu ādhāravisayasaṅkhāto adhikaraṇattho kiriyāya kiriyantaralakkhaṇasaṅkhāto bhāvenabhāvalakkhaṇattho ca sambhavatīti. Adhikaraṇañhi kālattho samūhattho ca samayo tattha vuttānaṃ phassādidhammānaṃ, tathā kālo sabhāvadhammappavattimattatāya paramatthato avijjamānopi ādhārabhāvena paññāto taṅkhaṇappavattānaṃ tato [Pg.21] pubbe parato ca abhāvato yathā ‘‘pubbaṇhe jāto sāyanhe jāto’’tiādīsu. Samūhotipi avayavavinimutto paramatthato avijjamānopi kappanāmattasiddhena rūpena avayavānaṃ ādhārabhāvena paññāpīyati, yathā ‘‘rukkhe sākhā, yavo yavarāsimhi samuṭṭhito’’tiādīsu. Yasmiṃ kāle dhammapuñje ca kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva kāle dhammapuñje ca phassādayopi hontīti ayañhi tattha attho. Tathā khaṇasamavāyahetusaṅkhātassa samayassa bhāvena tattha vuttānaṃ phassādidhammānaṃ bhāvo lakkhīyati. Yathā hi ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti ettha gāvīnaṃ dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi yasmiṃ samayeti vutte ca padatthassa sattāvirahābhāvato satīti ayamattho viññāyamāno eva hotīti samayassa sattākiriyāya cittassa uppādakiriyā phassādīnaṃ bhavanakiriyā ca lakkhīyati. Tathā yasmiṃ samaye yasmiṃ navame khaṇe yasmiṃ yonisomanasikārādihetumhi paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃ samaye khaṇe hetumhi paccayasamavāye ca phassādayopi hontīti. Tasmā tadatthajotanatthaṃ bhummavacanena niddeso kato.

为何在此不像阿毗达摩(abhidhamma)中所说“于何时欲界善心已生起”（法集论1）及其他经文中的“诸比丘，于何时，比丘已远离诸欲、远离诸不善法”（增支部4.200）那样，用处格(bhummavacana)作解释？又不像律藏中“尔时，佛陀世尊”（波罗夷1）那样，用具格(karaṇavacana)作解释？而是用“一时”这样表示绝对关联(accantasaṃyoga)意义的业格(upayogavacana)来作解释呢？这是因为彼处与此处意义得以成立的方式不同。在阿毗达摩及其他经文中，处所义(adhikaraṇattha)是成立的，它既可指作为所依(ādhāra)的意义，也指以一事之有而表他事之有的“依有表有”(bhāvenabhāvalakkhaṇa)的意义。作为所依，“时”(samaya)是彼处所说触等诸法的依处，它既有时间义(kālattha)，也有集合义(samūhattha)。就时间而言，虽从胜义(paramattha)而言，时间并非实有，仅是依诸法相续而有，但以所依之相(ādhārabhāva)而被施设，因为在彼刹那生起的法，于此前此后皆不存在，如“于上午生，于傍晚生”等。就集合而言，虽从胜义而言，离了部分并无集合的实体，但它通过仅由构想而成的形式，作为各部分的所依而被施设，如“树上有枝，麦子从麦堆中生起”等。于何时、何法聚中，欲界善心已生起，于彼时、彼法聚中，触等法亦存在——这即是彼处的意义。同样地，通过具有刹那、和合、因(khaṇa-samavāya-hetu)等特征的“时”的存在，来标识彼处所说触等诸法的存在。譬如在“当诸牛正被挤奶时，（他）去了；当（奶）已挤毕时，（他）来了”一句中，以诸牛的挤奶行为来标识（他）的去来行为。同样地，此处亦然，当说“于何时”(yasmiṃ samaye)时，由于词义本身含有“存在”之义，故“有”此义即可被了知。因此，以“时”的存在行为，来标识心的生起行为及触等诸法的存在行为。同样地，当某个时，或某个第九刹那，或某个如理作意(yoniso manasikāra)等因，或某个缘和合(paccayasamavāya)存在时，欲界善心便已生起；于彼时、彼刹那、彼因、彼缘和合中，触等法亦存在。因此，为了阐明此义，便用处格作了解释。

Vinaye ca ‘‘annena vasati, ajjhenena vasatī’’tiādīsu viya hetuattho, ‘‘pharasunā chindati, kudālena khaṇatī’’tiādīsu viya karaṇattho ca sambhavati. Yo hi sikkhāpadapaññattisamayo dhammasenāpatiādīhipi dubbiññeyyo, tena samayena karaṇabhūtena hetubhūtena ca vītikkamaṃ sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇasamayasaṅkhātaṃ kālaṃ anatikkamitvā sikkhāpadāni paññāpento tatiyapārājikādīnaṃ viya sikkhāpadapaññattiyā hetuṃ apekkhamāno tattha tattha vihāsi, tasmā tadatthajotanatthaṃ vinaye karaṇavacanena niddeso kato.

在《律》中，如“以食而住”、“以学而住”等句，显现原因义；又如“以斧劈”、“以锄掘”等句，显现工具义。诚然，制定学处的时机，纵使法将等人亦难了知。正是在那作为工具与原因的时机，世尊听闻违犯后，召集比丘僧团，询问并呵责犯事的个人，且不超越那被称为“事发生之时”的时刻，如同制定第三波罗夷等学处一般，顾及制定学处的原因而安住于各处。是故，为阐明其义，在《律》中以具格作此解释。

Idha pana aññasmiñca evaṃjātike accantasaṃyogattho sambhavati. Yasmiñhi samaye saha samuṭṭhānahetunā idaṃ udānaṃ uppannaṃ, accantameva taṃ samayaṃ ariyavihārapubbaṅgamāya dhammapaccavekkhaṇāya bhagavā vihāsi, tasmā ‘‘māsaṃ [Pg.22] ajjhetī’’tiādīsu viya upayogatthajotanatthaṃ idha upayogavacanena niddeso kato. Tenetaṃ vuccati –

然而，在此以及其他同类典籍中，可为持续关联义。因为当此感兴语连同其生起之因一同生起之时，世尊即于彼时，全然安住于以圣住为前导的法省思中。因此，正如“学习一月”等句那样，为了阐明业格义，此处便采用了业格来解说。故曰——

‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;

Aññatra samayo vutto, upayogena so idhā’’ti.

顾及种种义，他处说时节，用处格具格；于此则业格。

Porāṇā pana vaṇṇayanti – ‘‘yasmiṃ samaye’’ti vā ‘‘tena samayenā’’ti vā ‘‘ekaṃ samaya’’nti vā abhilāpamattabhedo esa niddeso, sabbattha bhummameva atthoti. Tasmā ‘‘ekaṃ samaya’’nti vuttepi ekasmiṃ samayeti attho veditabbo.

古师们则解释道：“‘yasmiṃ samaye’（于某时）、‘tena samayena’（以彼时）或‘ekaṃ samayaṃ’（一时），此等指示仅是言说上的差异，其义在一切处皆为处格义。因此，即使说‘ekaṃ samayaṃ’，也应理解为‘ekasmiṃ samaye’（于某一时刻）之义。”

Bhagavāti garu. Garuñhi loke ‘‘bhagavā’’ti vadanti. Ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā bhagavāti veditabbo. Porāṇehipi vuttaṃ –

“世尊”是可敬的。世间上可敬的才被称为“世尊”。这位世尊以具足一切功德而为一切众生所敬重，因此应当知他是“世尊”。古人也这样说过：

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garu gāravayutto so, bhagavā tena vuccatī’’ti.

“世尊”一词最殊胜，“世尊”一词实无上；具足应敬应重德，是故称之为“世尊”。

Tattha seṭṭhavācakavacanaṃ seṭṭhanti vuttaṃ seṭṭhaguṇasahacaraṇato. Atha vā vuccatīti vacanaṃ, attho. Bhagavāti vacanaṃ seṭṭhanti bhagavāti iminā vacanena vacanīyo yo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi vuttanayeneva attho veditabbo. Gāravayuttoti garubhāvayutto garuguṇayogato visesagarukaraṇārahatāya vā gāravayutto. Evaṃ guṇavisiṭṭhasattuttamagarugāravādhivacanaṃ bhagavāti idaṃ vacananti veditabbaṃ. Apica –

在此，表达“最胜”的词被称为“最胜”，是因其与最胜之德相应。又或者，因其被言说(vuccati)，故为言词(vacanaṃ)，此为其义。“‘世尊’一词为最胜”之义，即是由“世尊”此词所应表达的义理，彼义理为最胜。“‘世尊’一词为无上”一句，亦应以上述方法了知其义。“具足恭敬”(gāravayutto)者，即因具足可敬之德，或因值得特别尊重，故具足可敬之性。如是，当知“世尊”此词，是称谓具足殊胜功德、最上众生、值得尊重恭敬者的词。再者——

‘‘Bhagī bhajī bhāgī vibhattavā iti,Akāsi bhagganti garūti bhāgyavā;

Bahūhi ñāyehi subhāvitattano,Bhavantago so bhagavāti vuccatī’’ti. –

“具祥瑞、亲近善法、有德分、善分别法，又已破碎诸恶、堪为师长、具足福德，以众多方法善修其心，已达有之终点，故彼被称为‘世尊’。”

Niddese (mahāni. 84) āgatanayena –

依《大义释》(Mahāniddesa 84)所说之法——

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –

“具福德、能破魔，亦具足诸祥瑞，且善分别法；已亲近圣法，于诸有中已舍轮回，是故为‘世尊’。”

Imāya [Pg.23] gāthāya ca vasena bhagavāti padassa attho veditabbo. So panāyaṃ attho sabbākārena visuddhimagge (visuddhi. 1.142) vutto, tasmā tattha vuttanayeneva vivaritabbo.

亦应依此偈颂，了知“世尊”一词之义。此义已于《清净道论》(Visuddhimagga 1.142)中全面阐述，是故，当依彼处所说之法加以阐明。

Apica bhāge vani, bhage vā vamīti bhagavā. Tathāgato hi dānasīlādipāramidhamme jhānavimokkhādiuttarimanussadhamme vani bhaji sevi bahulamakāsi, tasmā bhagavā. Atha vā teyeva ‘‘veneyyasattasantānesu kathaṃ nu kho uppajjeyyu’’nti vani abhipatthayīti bhagavā. Atha vā bhagasaṅkhātaṃ issariyaṃ yasañca vami uggiri kheḷapiṇḍaṃ viya anapekkho chaḍḍayīti bhagavā. Tathā hi tathāgato hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ cātuddīpissariyaṃ, cakkavattisampattisannissayañca sattaratanasamujjalaṃ yasaṃ tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā. Sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayasobhā kappaṭṭhitibhāvato, tepi bhage vami, tannivāsisattāvāsasamatikkamanato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavāti evamādinā nayena bhagavāti padassa attho veditabbo.

再者，或谓“亲近诸福”（bhāge vani），或谓“舍弃诸福”（bhage vā vami），故称世尊（bhagavā）。诚然，如来于布施、持戒等波罗蜜法，及禅那、解脱等胜人法（uttarimanussadhamma），多所亲近（vani）、修习、行持，是故为世尊。复次，彼世尊亦希求（vani abhipatthayi）“此等胜法当如何于所化有情之相续中生起？”，故称世尊。复次，彼世尊如弃唾团，无所顾恋地吐出（vami uggiri）、舍弃了名为`bhaga`的主权与声誉，故称世尊。诚然，如来对已到手的转轮王之吉祥、堪比天界主权之四洲主权，以及作为转轮王福报所依、由七宝庄严之声誉，视如草芥，无所顾恋地舍而出家，证得正等觉。是故，因其舍弃（vami）此等吉祥等`bhaga`，故称世尊。复次，`bhāni`是星宿之名，与彼等偕行而转者，名为`bhagā`，此即须弥山（Sineru）、持双山（Yugandhara）、北俱卢洲（Uttarakuru）、雪山（Himavanta）等器世间（bhājanaloka）的殊胜依托处，因其住世一劫而有光彩。彼世尊亦舍弃（vami）此等`bhagā`，此谓超越居住于彼处之有情住所，并断除与彼处相连之欲贪而舍离。如是，亦因舍弃诸`bhaga`，故称世尊。应以此等理趣，了知`bhagavā`一词之义。

Ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ savanavasena bhāsanto bhagavato dhammasarīraṃ paccakkhaṃ karoti, tena ‘‘nayidaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā’’ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti. Vuttañhetaṃ bhagavatā ‘‘yo kho, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216; mi. pa. 4.1.1). Ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti, tena ‘‘evaṃvidhassa nāma dhammassa desetā dasabaladharo vajirasaṅghātasamānakāyo sopi bhagavā parinibbuto, kenaññena jīvite āsā janetabbā’’ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti.

于此，以“如是我闻”之语，如其所闻而说示法，即令世尊之法身现前。是故，能安慰因不见导师而忧恼之众人：“此教法非师已逝，此即汝等之师。”诚如世尊所言：“阿难，我所宣说与制定之法与律，于我灭后，即为汝等之师。”以“一时，世尊”之语，显示其时世尊已不存在，成就色身之般涅槃。是故，能令因生命而骄慢之众人悚然警醒：“如是法之宣说者，具足十力、身如金刚坚固之彼世尊，亦已般涅槃，其他何人于生命中尚有何可期盼？”并令彼等于正法中生起精进。

Evanti [Pg.24] ca bhaṇanto desanāsampattiṃ niddisati, vakkhamānassa sakalasuttassa evanti nidassanato. Me sutanti sāvakasampattiṃ savanasampattiñca niddisati, paṭisambhidāpattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena dhammabhaṇḍāgārikena sutabhāvadīpanato ‘‘tañca kho mayāva sutaṃ, na anussutikaṃ, na paramparābhata’’nti imassa catthassa dīpanato. Ekaṃ samayanti kālasampattiṃ niddisati bhagavato uruvelāyaṃ viharaṇasamayabhāvena buddhuppādappaṭimaṇḍitabhāvadīpanato. Buddhuppādaparamā hi kālasampadā. Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagarubhāvadīpanato.

说“如是”，即指示说法圆满，乃因以“如是”指示将要宣说的全部经文。说“我闻”，即指示弟子圆满与听闻圆满，乃因由证得无碍解、于五事为世尊所称第一、身为法库主管者，显示其所闻，并阐明“此法实为我亲闻，非为传闻，亦非辗转传来”之义。说“一时”，即指示时节圆满，乃因显示了以世尊住于优楼频螺(Uruvelā)之时节，而有佛陀出世之庄严。实因佛陀出世乃最上之时节圆满。说“世尊”，即指示说法者圆满，乃因显示了说法者为具殊胜功德、众生中最上、应受敬奉之师。

Uruvelāyanti mahāvelāyaṃ, mahante vālukārāsimhīti attho. Atha vā urūti vālukā vuccati, velāti mariyādā. Velātikkamanahetu ābhatā uru uruvelāti evampettha attho daṭṭhabbo.

优楼频螺(Uruvelā)，意为“大沙岸”，即“在巨大的沙堆上”。又或者，“uru”称为沙，“velā”称为界限。因超越界限而带来堆积之沙，故名“优楼频螺”。此义应如是知。

Atīte kira anuppanne buddhe dasasahassatāpasā tasmiṃ padese viharantā ‘‘kāyakammavacīkammāni paresampi pākaṭāni honti, manokammaṃ pana apākaṭaṃ. Tasmā yo micchāvitakkaṃ vitakketi, so attanāva attānaṃ codetvā pattapuṭena vālukaṃ āharitvā imasmiṃ ṭhāne ākiratu, idamassa daṇḍakamma’’nti katikavattaṃ katvā tato paṭṭhāya yo tādisaṃ vitakkaṃ vitakketi, so tattha pattapuṭena vālukaṃ āharitvā ākirati. Evaṃ tattha anukkamena mahāvālukārāsi jāto, tato naṃ pacchimā janatā parikkhipitvā cetiyaṭṭhānamakāsi. Taṃ sandhāya vuttaṃ – ‘‘uruvelāyanti mahāvelāyaṃ, mahante vālukārāsimhīti attho daṭṭhabbo’’ti.

据说，在过去佛陀尚未出世时，曾有一万名苦行者住在此地。他们制定了约定：“身业与语业，他人亦能知晓，然意业则不显现。是故，若有人生起邪思惟，彼当自呵责，以叶钵取沙倾倒于此处，此即为彼之惩罚。”自此之后，凡生起如是思惟者，便以叶钵取沙倾倒于彼处。如是，彼处逐渐形成一巨大沙堆。其后，后来的人们围绕此堆，建为塔庙。缘于此而说：“所谓‘在优楼频螺(uruvelā)’，即‘在大沙岸(mahāvelā)’，其义当知为‘在大沙堆中’。”

Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgitāparidīpanaṃ. Idha pana ṭhānanisajjāgamanasayanappabhedesu iriyāpathesu āsanasaṅkhātairiyāpathasamāyogaparidīpanaṃ ariyavihārasamaṅgitāparidīpanañcāti veditabbaṃ. Tattha yasmā ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā viharatīti padassa iriyāpathavihāravasenettha attho veditabbo. Yasmā pana bhagavā dibbavihārādīhi sattānaṃ vividhaṃ hitaṃ harati upaharati upaneti uppādeti, tasmā tesampi vasena vividhaṃ haratīti evamattho veditabbo.

“住(viharati)”一词，通常指与行住坐卧四威仪住、天住、梵住、圣住等任一“住”相应。然于此处，当知其义为：于站、坐、行、卧等诸威仪中，与名为“坐”之威仪相应，且与圣住相应。于此，由于能以另一威仪中断某一威仪所生之疲乏，从而护持、延续此身，是故“住”一词于此应依“威仪住”之义理解。复次，由于世尊能以天住等方式，为众生带来、引致、生起种种利益，是故亦应依彼等“住”之义，理解为“带来种种利益”。

Najjāti [Pg.25] nadati sandatīti nadī, tassā najjā, nadiyā ninnagāyāti attho. Nerañjarāyāti nelaṃ jalamassāti ‘‘nelañjalāyā’’ti vattabbe lakārassa rakāraṃ katvā ‘‘nerañjarāyā’’ti vuttaṃ, kaddamasevālapaṇakādidosarahitasalilāyāti attho. Keci ‘‘nīlajalāyāti vattabbe nerañjarāyāti vutta’’nti vadanti. Nāmameva vā etaṃ etissā nadiyāti veditabbaṃ. Tassā nadiyā tīre yattha bhagavā vihāsi, taṃ dassetuṃ ‘‘bodhirukkhamūle’’ti vuttaṃ. Tattha ‘‘bodhi vuccati catūsu maggesu ñāṇa’’nti ettha (cūḷani. khaggavisāṇasuttaniddesa 121) maggañāṇaṃ bodhīti vuttaṃ. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti ettha (dī. ni. 3.217) sabbaññutaññāṇaṃ. Tadubhayampi bodhiṃ bhagavā ettha pattoti rukkhopi bodhirukkhotveva nāmaṃ labhi. Atha vā satta bojjhaṅge bujjhīti bhagavā bodhi, tena bujjhantena sannissitattā so rukkhopi bodhirukkhoti nāmaṃ labhi, tassa bodhirukkhassa. Mūleti samīpe. Ayañhi mūlasaddo ‘‘mūlāni uddhareyya antamaso usīranāḷamattānipī’’tiādīsu (a. ni. 4.195) mūlamūle dissati. ‘‘Lobho akusalamūla’’ntiādīsu (dī. ni. 3.305) asādhāraṇahetumhi. ‘‘Yāvatā majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu samīpe. Idhāpi samīpe adhippeto, tasmā bodhirukkhassa mūle samīpeti evamettha attho daṭṭhabbo.

“河”(najjā)者，因其流动(nadati)、奔涌(sandati)，故称“河”(nadī)，其义为流向低处的河(ninnagā)。至于“尼连禅河的”(Nerañjarāyā)，本应作“nelañjalāyā”（其水无瑕），是将“l”音改为“r”音而成，其义为水无泥、苔、藻等过患。有人说，本应作“nīlajalāyā”（蓝水），却说成了“Nerañjarāyā”。或者，当知这只是此河之名。为了指明世尊曾住于其河岸的某处，故说“于菩提树下”(bodhirukkhamūle)。于此，如在《小部·义释》之《犀角经的解释》(cūḷani. khaggavisāṇasuttaniddesa 121)中，“菩提被称为四道中之智”，此处道智(maggañāṇa)被称为菩提。如在《长部》(dī. ni. 3.217)中，“具广慧之胜者证得菩提”，此处一切知智(sabbaññutaññāṇa)被称为菩提。世尊于此处证得此二种菩提，故此树亦得名“菩提树”。又，世尊觉悟七觉支(satta bojjhaṅge)，故为“菩提”；因其为觉悟者所依止，故彼树亦得名“菩提树”。“根”(mūle)者，近处义。此“根”(mūla)一词，于“应拔除诸根，乃至香茅根”(a. ni. 4.195)等句中，见于根部义；于“贪为不善根”(dī. ni. 3.305)等句中，见于不共因义；于“正午时树影所及之处，无风时树叶飘落之处，此即树下”等句中，见于近处义。于此处亦取近处义。是故，“于菩提树下”(bodhirukkhassa mūle)于此应见其义为“于菩提树之近处”。

Paṭhamābhisambuddhoti paṭhamaṃ abhisambuddho hutvā, sabbapaṭhamaṃyevāti attho. Ettāvatā dhammabhaṇḍāgārikena udānadesanāya nidānaṃ ṭhapentena kāladesadesakāpadesā saha visesena pakāsitā honti.

“初成正觉者”(Paṭhamābhisambuddho)，即最初证得正觉，意为一切之始。至此，法藏主(dhammabhaṇḍāgārika)在确立《自说经》(Udāna)的缘起(nidāna)时，已特别阐明了时间、地点、说法者及缘由。

Etthāha ‘‘kasmā dhammavinayasaṅgahe kayiramāne nidānavacanaṃ vuttaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabbo’’ti? Vuccate – desanāya ciraṭṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakavatthuādīhi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosā saddheyyā ca desakālakattuhetunimittehi upanibaddho viya vohāravinicchayo. Teneva ca āyasmatā mahākassapena ‘‘paṭhamaṃ, āvuso ānanda, udānaṃ kattha bhāsita’’ntiādinā desādīsu pucchāya katāya [Pg.26] vissajjanaṃ karontena dhammabhaṇḍāgārikena ‘‘evaṃ me suta’’ntiādinā udānassa nidānaṃ bhāsitanti.

此处有人问：“为何在结集法与律时要说缘起语？难道不应该只结集世尊所说的教法吗？”回答是：为了使教法能够长久住世、不至于混淆、令人信服。诚然，与时间、地点、说法者、事由等联系起来而确立的教法，才能长久住世、不致混淆且令人信服，如同世俗的判决需要与说法者、时间、作者、原因和根据等因素联系起来一样。也正因为如此，当具寿摩诃迦叶问了“贤友阿难，最初的《自说经》是在哪里宣说的”等关于地点的问题后，法藏主在回答时，便以“如是我闻”等语，说出了此《自说经》的缘起。

Apica satthu sampattipakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sambuddhattasiddhi. Na hi sammāsambuddhassa pubbaracanādīhi attho atthi sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānurāgābhāvato khīṇāsavattasiddhi. Na hi sabbaso parikkhīṇāsavassa katthacipi ācariyamuṭṭhiādīnaṃ sambhavoti suvisuddhassa parānuggahappavatti. Iti desakadosabhūtānaṃ diṭṭhisīlasampattidūsakānaṃ accantaṃ avijjātaṇhānaṃ abhāvasaṃsūcakehi ñāṇasampadāpahānasampadābhibyañjakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo attahitaparahitappaṭipatti ca nidānavacanena pakāsitā honti, tattha tattha sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanato. Idha pana vimuttisukhappaṭisaṃvedanapaṭiccasamuppādamanasikārapakāsanenāti yojetabbaṃ. Tena vuttaṃ – ‘‘satthu sampattipakāsanatthaṃ nidānavacana’’nti.

此外，缘起之语是为了彰显导师的圆满成就。因为如来世尊没有预设、推论、传承或臆测，故能成就正等觉者（sammāsambuddha）之果。正等觉者于一切所知法中，其智行无碍，唯此为量，故无须预设等。同样，由于没有师拳（ācariyamuṭṭhi）、法悭（dhammamacchariya）、对教法或弟子的贪爱，故能成就漏尽者（khīṇāsava）之果。因为对于一切漏尽者而言，师拳等绝无可能存在，故其纯净无垢，唯利他行。因此，通过正等觉者（sammāsambuddha）的清净状态——此状态既彰显了智圆满与断圆满，也表明了那作为说法者之过失、能败坏见圆满与戒圆满的无明与贪爱已完全不存在——从而成就了前二无畏（vesārajja）。又因其于障碍解脱法与导向解脱法中无有迷惑，故成就了后两种无畏。如此，世尊的四无畏（catuvesārajja）具足，以及自利利他之行，皆通过缘起之语得以彰显，并于各处随顺在场大众的意乐，以当下生起的辩才阐明法义。然而在此，应结合对解脱之乐（vimuttisukha）的感受以及对缘起（paṭiccasamuppāda）的如理作意（manasikāra）的阐明来理解。因此说：“缘起之语是为了彰显导师的圆满成就。”

Tathā sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthakā paṭipatti attahitā vā. Tasmā paresaṃyeva atthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā. Tayidaṃ satthu caritaṃ kāladesadesakaparisāpadesādīhi saddhiṃ tattha tattha nidānavacanena yathārahaṃ pakāsīyati, idha pana abhisambodhivimuttisukhappaṭisaṃvedanapaṭiccasamuppādamanasikārenāti yojetabbaṃ. Tena vuttaṃ – ‘‘sāsanasampattipakāsanatthaṃ nidānavacana’’nti.

再者，缘起之语是为了彰显教法(sāsana)的圆满。诚然，世尊的一切行为皆为智慧与悲心所摄持，无有毫无意义或仅为自利之行。是故，正等觉者(sammāsambuddha)的一切身、语、意业，皆为利益他人而有；如其所行而被言说，以现世、来世及究竟义，适时地教诫有情，此即是教法，并非诗歌创作。此导师的行迹，连同时间、地点、说法者、会众等，在各处由缘起之语如实阐明。于此，则应结合正觉(abhisambodhi)、解脱之乐(vimuttisukha)的感受，以及对缘起(paṭiccasamuppāda)的如理作意(manasikāra)来理解。是故说：“缘起之语是为了彰显教法的圆满。”

Apica satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ. Sā cassa pamāṇabhāvadassanatā heṭṭhā vuttanayānusārena veditabbā. Bhagavāti hi iminā tathāgatassa rāgadosamohādisabbakilesamaladuccaritādidosappahānadīpanena[Pg.27], sabbasattuttamabhāvadīpanena ca anaññasādhāraṇañāṇakaruṇādiguṇavisesayogaparidīpanena, ayamattho sabbathā pakāsito hotīti idamettha nidānavacanappayojanassa mukhamattadassanaṃ.

再者，缘起之语是通过彰显导师的权威性，来显示教法的权威性。其显示权威性之理，当依前述之法了知。因为通过“世尊”一词，既显示了如来已断除贪、嗔、痴等一切烦恼、污垢、恶行等过失，又显示了其为一切有情中之最上者，并阐明了其具备与他人不共的智慧、悲心等殊胜功德。由此，此义已由各种方式阐明。于此，这只是对缘起之语的目的所作的略示。

Taṃ panetaṃ ‘‘evaṃ me suta’’nti ārabhitvā yāva ‘‘imaṃ udānaṃ udānesī’’ti padaṃ, tāva imassa udānassa nidānanti veditabbaṃ. Tathā hi taṃ yathā paṭipanno bhagavā imaṃ udānaṃ udānesi, ādito paṭṭhāya tassa kāyikacetasikappaṭipattiyā pakāsanatthaṃ saṅgītikārehi saṅgītikāle bhāsitavacanaṃ.

当知，从“如是我闻”开始，至“发此优陀那”(imaṃ udānaṃ udānesi)一句为止，皆是此《优陀那》(Udāna)的缘起。诚然，此乃结集者于结集时所说之语，旨在从始阐明世尊的身心行持，以及他依此行持而发此优陀那的经过。

Nanu ca ‘‘imasmiṃ sati idaṃ hotī’’tiādi bhagavato eva vacanaṃ bhavituṃ arahati, na hi satthāraṃ muñcitvā añño paṭiccasamuppādaṃ desetuṃ samattho hotīti? Saccametaṃ, yathā pana bhagavā bodhirukkhamūle dhammasabhāvapaccavekkhaṇavasena paṭiccasamuppādaṃ manasākāsi, tatheva naṃ bodhaneyyabandhavānaṃ bodhanatthaṃ paṭiccasamuppādasīhanādasuttādīsu desitassa ca vacanānaṃ desitākārassa anukaraṇavasena paṭiccasamuppādassa manasikāraṃ aṭṭhuppattiṃ katvā bhagavatā bhāsitassa imassa udānassa dhammasaṅgāhakā mahātherā nidānaṃ saṅgāyiṃsūti yathāvuttavacanaṃ saṅgītikārānameva vacananti niṭṭhamettha gantabbaṃ. Ito paresupi suttantesu eseva nayo.

“‘此有故彼有’等语，岂非唯世尊之言？除导师外，实无他人能说缘起。”此言真实。然而，正如世尊于菩提树下以观察法性之方式作意缘起，同样地，为令所化众生觉悟，诸位结集法的大长老，亦以[世尊对]缘起的作意为缘由，并仿效其在《缘起狮子吼经》等经中所宣说的言教及说法方式，结集了世尊所说此优陀那的缘起。是故当知，此处应作结论：如是所说之言，实为结集者之语。此后诸经，理路亦然。

Ettha ca attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattikoti cattāro suttanikkhepā veditabbā. Yathā hi anekasataanekasahassabhedānipi suttāni saṃkilesabhāgiyādipaṭṭhānanayena soḷasavidhataṃ nātivattanti, evaṃ tāni sabbānipi attajjhāsayādisuttanikkhepavasena catubbidhabhāvaṃ nātivattanti. Kāmañcettha attajjhāsayassa aṭṭhuppattiyā ca parajjhāsayapucchāvasikehi saddhiṃ saṃsaggabhedo sambhavati ajjhāsayānusandhipucchānusandhisambhavato, attajjhāsayaaṭṭhuppattīnaṃ aññamaññaṃ saṃsaggo natthīti niravaseso paṭṭhānanayo na sambhavati. Tadantogadhattā vā sambhavantānaṃ sesanikkhepānaṃ mūlanikkhepavasena cattāro suttanikkhepāti vuttaṃ.

于此，当知有四种经的安置法（suttanikkhepa）：自意乐（attajjhāsaya）、他意乐（parajjhāsaya）、随问（pucchāvasika）、因事而起（aṭṭhuppattika）。犹如诸经虽有成百上千种差别，亦不超出以杂染分（saṃkilesabhāgiya）等发趣法而成的十六种分类；同样，所有这些经亦不超出以自意乐等经的安置法而成的四种类别。诚然，于此，就自意乐及因事而起而言，与他意乐及随问的组合可能存在差异，此乃因意乐相续与发问相续之可能故；然自意乐与因事而起之间并无相互组合，是故周遍无余的安立法则（paṭṭhānanaya）则无可能。又或者，因其他可能[存在]的安置法皆已含摄其中，故依根本安置法而言，说有四种经的安置法。

Tatrāyaṃ [Pg.28] vacanattho – nikkhipanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Nikkhipīyatīti vā nikkhepo, suttaṃ eva nikkhepo suttanikkhepo. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇabhūtoti attajjhāsayo, attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthīti pucchāvasiko. Suttadesanāya vatthubhūtassa atthassa uppatti atthuppatti, atthuppatti eva aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti nikkhepo, attajjhāsayādi eva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho. Pucchanavasena pavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasaṃ, tadeva nikkhepasaddāpekkhāya pucchāvasikoti pulliṅgavasena vuttaṃ. Tathā atthuppattiyeva aṭṭhuppattikoti evamettha attho veditabbo.

此中语义为：安置即是“安置”（nikkhepa），经的安置即是“经安置”（suttanikkhepo），义即宣说经。或说，其被安置，故为“安置”；经即是安置，故为“经安置”。自己的意乐是“自意乐”（attajjhāsaya）；因为此（意乐）是此（经）之因，故（此经）为“自意乐”；或说，因为此（经）有自己的意乐，故为“自意乐”。于他意乐（parajjhāsaya）亦是此理。由提问之力为“随问”（pucchāvaso），此（经）有此，故为“随问类”（pucchāvasiko）。作为宣说经之事的义理生起是“义理生起”（atthuppatti），“义理生起”即是“义理生起”（aṭṭhuppatti），此（经）有此，故为“因事而起”（aṭṭhuppattiko）。又或，经由此而被安置，故为“安置”（nikkhepo），此即自意乐等。于此另一义理分别中，自己的意乐是“自意乐”，他人的意乐是“他意乐”。其被问，故为“问”（pucchā），即所应问之义。随提问而转起的、领受法者的言语，是“随问”（pucchāvasaṃ）；此词为与“安置”（nikkhepo）一词相应，故以阳性形式说为“随问类”（pucchāvasiko）。同样，有“义理生起”者即是“因事而起”（aṭṭhuppattiko）。于此，义理应如是了知。

Ettha ca paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto kevalaṃ attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā, parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathamaṭṭhuppattiyā anavarodho, pucchāvasikaaṭṭhuppattipubbakānaṃ vā parajjhāsayānurodhena pavattitānaṃ kathaṃ parajjhāsaye anavarodhoti? Na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinicchayādivinimuttasseva suttantadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi brahmajāladhammadāyādasuttādīnaṃ vaṇṇāvaṇṇaāmisuppādādidesanānimittaṃ aṭṭhuppatti vuccati, paresaṃ pucchāya vinā ajjhāsayameva nimittaṃ katvā desito parajjhāsayo, pucchāvasena desito pucchāvasikoti pākaṭoyamatthoti.

此处，由于不依赖他人根机成熟等因缘，自意乐（attajjhāsaya）作为独立的经典安置是合理的，因为其说法纯粹是依自己的意乐，为了确立法的体系而展开。然而，对于那些以他人意乐及询问为说法生起之因，并据此而展开的他意乐（parajjhāsaya）及随问（pucchāvasika）经典，其生起如何能不被义理生起（aṭṭhuppatti）所包含？又，对于随顺他意乐而说的随问（经典）或义理生起（经典），如何能不被他意乐所包含呢？此不应诘难。因为，只有脱离了他人之愿求、询问、抉择等的经教说法之因缘生起，才被视为“义理生起”（aṭṭhuppatti），故他意乐与随问（经典）被独立摄取。诚然，如《梵网经》（Brahmajāla Sutta）、《法嗣经》（Dhammadāyāda Sutta）等，其称赞、讥毁、利养生起等说法之因缘，被称为“义理生起”（aṭṭhuppatti）。无他人之询问，仅以其意乐为因缘而说的，是“他意乐”（parajjhāsayo）；依循提问而说的，是“随问”（pucchāvasiko）。此义甚为显了。

Tattha paṭhamādīni tīṇi bodhisuttāni mucalindasuttaṃ, āyusaṅkhārossajjanasuttaṃ, paccavekkhaṇasuttaṃ, papañcasaññāsuttanti imesaṃ udānānaṃ attajjhāsayo nikkhepo. Huhuṅkasuttaṃ, brāhmaṇajātikasuttaṃ, bāhiyasuttanti imesaṃ udānānaṃ pucchāvasiko nikkhepo. Rājasuttaṃ, sakkārasuttaṃ, ucchādanasuttaṃ, piṇḍapātikasuttaṃ, sippasuttaṃ, gopālasuttaṃ, sundarikasuttaṃ[Pg.29], mātusuttaṃ, saṅghabhedakasuttaṃ, udapānasuttaṃ, tathāgatuppādasuttaṃ, moneyyasuttaṃ, pāṭaligāmiyasuttaṃ, dvepi dabbasuttānīti etesaṃ udānānaṃ aṭṭhuppattiko nikkhepo. Pālileyyasuttaṃ, piyasuttaṃ, nāgasamālasuttaṃ, visākhāsuttañcāti imesaṃ udānānaṃ attajjhāsayo parajjhāsayo ca nikkhepo. Sesānaṃ ekapaññāsāya suttānaṃ parajjhāsayo nikkhepo. Evametesaṃ udānānaṃ attajjhāsayādivasena nikkhepaviseso veditabbo.

其中，最初的三部《菩提经》、以及《目支邻陀经》、《舍寿经》、《省察经》、《戏论想经》，这些自说（udāna）的结集是依自意乐。《呼呼声经》、《婆罗门种姓经》、《跋希亚经》，这些自说的结集是依问而说。《王经》、《恭敬经》、《涂香经》、《乞食经》、《技艺经》、《牧牛者经》、《孙达瑞咖经》、《母经》、《破僧经》、《井经》、《如来出现经》、《牟尼经》、《波吒釐村经》以及两部《达婆经》，这些自说的结集是因事而起。《波利莱耶经》、《喜爱经》、《那伽娑摩罗经》、《毘舍佉经》，这些自说的结集兼依自意乐与他意乐。其余五十一经的结集是依他意乐。应当如是了知这些自说依自意乐等而结集的差别。

Ettha ca yāni udānāni bhagavatā bhikkhūnaṃ sammukhā bhāsitāni, tāni tehi yathābhāsitasuttāni vacasā paricitāni manasānupekkhitāni dhammabhaṇḍāgārikassa kathitāni. Yāni pana bhagavatā bhikkhūnaṃ asammukhā bhāsitāni, tānipi aparabhāge bhagavatā dhammabhaṇḍāgārikassa puna bhāsitāni. Evaṃ sabbānipi tāni āyasmā ānando ekajjhaṃ katvā dhārento bhikkhūnañca vācento aparabhāge paṭhamamahāsaṅgītikāle udānantveva saṅgahaṃ āropesīti veditabbaṃ.

在此，凡是世尊在比丘们面前所说的自说，皆由彼等如所说诵持、于心审察，并告知法藏守护者。而世尊未在比丘们面前所说的自说，亦于后来由世尊再次告知法藏守护者。如是，具寿阿难将所有这些自说汇集一处，自己持诵并教导众比丘，于后来第一次大结集时，将其结集为《自说》，应当如是了知。

Tena kho pana samayenātiādīsu tena samayenāti ca bhummatthe karaṇavacanaṃ, kho panāti nipāto, tasmiṃ samayeti attho. Kasmiṃ pana samaye? Yaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tasmiṃ samaye. Sattāhanti satta ahāni sattāhaṃ, accantasaṃyogatthe etaṃ upayogavacanaṃ. Yasmā bhagavā taṃ sattāhaṃ nirantaratāya accantameva phalasamāpattisukhena vihāsi, tasmā sattāhanti accantasaṃyogavasena upayogavacanaṃ vuttaṃ. Ekapallaṅkenāti visākhāpuṇṇamāya anatthaṅgateyeva sūriye aparājitapallaṅkavare vajirāsane nisinnakālato paṭṭhāya sakimpi anuṭṭhahitvā yathāābhujitena ekeneva pallaṅkena.

在“尔时”等语中，“尔时”（tena samayena）是用于方位格义的工具格，“kho pana”是无义助词，其义为“在那个时候”。这指的是何时呢？即世尊在优楼频螺，于尼连禅河边、菩提树下初成正觉之时。“七日”（sattāhaṃ）即七天，此处是表示期间连续的业格用法。因为世尊于那七日中，持续不间断地安住于果定之乐，故“七日”一词是依期间连续之义而说。“一跏趺坐”（ekapallaṅkena）是指，从毘舍佉月圆日太阳尚未落下时，于不败胜座、金刚座上坐下之时起，未曾起身一次，始终保持着最初所结的同一个跏趺坐姿。

Vimuttisukhapaṭisaṃvedīti vimuttisukhaṃ phalasamāpattisukhaṃ paṭisaṃvediyamāno nisinno hotīti attho. Tattha vimuttīti tadaṅgavimutti, vikkhambhanavimutti, samucchedavimutti, paṭippassaddhivimutti, nissaraṇavimuttīti pañca vimuttiyo. Tāsu yaṃ deyyadhammapariccāgādīhi tehi tehi guṇaṅgehi nāmarūpaparicchedādīhi vipassanaṅgehi ca yāva tassa tassa aṅgassa aparihānivasena pavatti, tāva taṃtaṃpaṭipakkhato vimuccanato vimuccanaṃ pahānaṃ. Seyyathidaṃ[Pg.30]? Dānena macchariyalobhādito, sīlena pāṇātipātādito, nāmarūpavavatthānena sakkāyadiṭṭhito, paccayapariggahena ahetuvisamahetudiṭṭhīhi, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvato, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhato, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanena abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvato, gotrabhunā saṅkhāranimittabhāvato vimuccanaṃ, ayaṃ tadaṅgavimutti nāma. Yaṃ pana upacārappanābhedena samādhinā yāvassa aparihānivasena pavatti, tāva kāmacchandādīnaṃ nīvaraṇānañceva, vitakkādīnañca paccanīkadhammānaṃ, anuppattisaññitaṃ vimuccanaṃ, ayaṃ vikkhambhanavimutti nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato ariyassa santāne yathārahaṃ ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277; vibha. 628) nayena vuttassa samudayapakkhiyassa kilesagaṇassa puna accantaṃ appavattibhāvena samucchedappahānavasena vimuccanaṃ, ayaṃ samucchedavimutti nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, ayaṃ paṭippassaddhivimutti nāma. Sabbasaṅkhatanissaṭattā pana sabbasaṅkhāravimuttaṃ nibbānaṃ, ayaṃ nissaraṇavimutti nāma. Idha pana bhagavato nibbānārammaṇā phalavimutti adhippetā. Tena vuttaṃ – ‘‘vimuttisukhapaṭisaṃvedīti vimuttisukhaṃ phalasamāpattisukhaṃ paṭisaṃvediyamāno nisinno hotīti attho’’ti.

“体验解脱乐”的意思是：体验着解脱乐，即果定之乐而安坐。于此，解脱有五种：支分解脱(tadaṅgavimutti)、镇伏解脱(vikkhambhanavimutti)、断除解脱(samucchedavimutti)、止息解脱(paṭippassaddhivimutti)、出离解脱(nissaraṇavimutti)。其中，通过布施等功德支，以及辨别名色等观(vipassanā)支，只要其相应支分持续不退失，从其各自的对立法中解脱，即是舍断。例如：通过布施舍离吝啬贪欲等，通过持戒远离杀生等，通过辨别名色舍断身见，通过缘摄受舍离无因见与邪因见，通过其后的度疑智舍弃犹豫状态，通过聚思择舍离“我”与“我所”之执取，通过辨别道与非道舍弃于非道中生起道想，通过观见生起舍断断见，通过观见坏灭舍断常见，通过观见怖畏舍弃于有畏法中生起无畏想，通过观见过患舍弃乐味想，通过厌离随观舍弃喜乐想，通过欲解脱智舍弃不欲解脱的状态，通过舍智舍弃不舍的状态，通过随顺智舍离与法住及涅槃相违逆的状态，通过种姓智舍弃行相(saṅkhāranimitta)——此即名为支分解脱。若以近行定与安止定之力，只要其持续不退失，对欲贪等盖障以及寻伺等敌对法，达成不生起的解脱，这称为镇伏解脱。若因四圣道的修习，在圣者相续中，如《法集论》(Dhammasaṅgaṇī, 277)和《分别论》(Vibhaṅga, 628)等所说，以“为舍弃诸邪见”等方式，彻底断除集谛所摄的烦恼群，使其永不生起，以究竟断除的方式达成解脱，这称为断除解脱。若在果位刹那烦恼得以止息，这称为止息解脱。而由于已出离一切有为法，解脱一切有为的涅槃，这称为出离解脱。然而，此处就世尊(bhagavā)而言，所意指的是以涅槃为所缘的果解脱。因此说：“‘体验解脱乐’即体验着解脱乐，亦即果定之乐而安坐之义。”

Vimuttīti ca upakkilesehi paṭippassaddhivasena cittassa vimuttabhāvo, cittameva vā tathā vimuttaṃ veditabbaṃ, tāya vimuttiyā jātaṃ sampayuttaṃ vā sukhaṃ vimuttisukhaṃ. ‘‘Yāyaṃ, bhante, upekkhā sante sukhe vuttā bhagavatā’’ti (ma. ni. 2.88) vacanato upekkhāpi cettha sukhamicceva veditabbā. Tathā ca vuttaṃ sammohavinodaniyaṃ ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (vibha. aṭṭha. 232). Bhagavā hi catutthajjhānikaṃ arahattasamāpattiṃ samāpajjati, na itaraṃ. Atha vā ‘‘tesaṃ vūpasamo sukho’’tiādīsu yathā saṅkhāradukkhūpasamo sukhoti vuccati, evaṃ sakalakilesadukkhūpasamabhāvato aggaphale labbhamānā paṭippassaddhivimutti eva idha sukhanti veditabbā. Tayidaṃ vimuttisukhaṃ maggavīthiyaṃ [Pg.31] kālantareti phalacittassa pavattivibhāgena duvidhaṃ hoti. Ekekassa hi ariyamaggassa anantarā tassa tasseva vipākabhūtāni nibbānārammaṇāni tīṇi dve vā phalacittāni uppajjanti anantaravipākattā lokuttarakusalānaṃ. Yasmiñhi javanavāre ariyamaggo uppajjati, tattha yadā dve anulomāni, tadā tatiyaṃ gotrabhu, catutthaṃ maggacittaṃ, tato paraṃ tīṇi phalacittāni honti. Yadā pana tīṇi anulomāni, tadā catutthaṃ gotrabhu, pañcamaṃ maggacittaṃ, tato paraṃ dve phalacittāni honti. Evaṃ catutthaṃ pañcamaṃ appanāvasena pavattati, na tato paraṃ bhavaṅgassa āsannattā. Keci pana ‘‘chaṭṭhampi cittaṃ appetī’’ti vadanti, taṃ aṭṭhakathāsu (visuddhi. 2.811) paṭikkhittaṃ. Evaṃ maggavīthiyaṃ phalaṃ veditabbaṃ. Kālantare phalaṃ pana phalasamāpattivasena pavattaṃ, nirodhā vuṭṭhahantassa uppajjamānañca eteneva saṅgahitaṃ. Sā panāyaṃ phalasamāpatti atthato lokuttarakusalānaṃ vipākabhūtā nibbānārammaṇā appanāti daṭṭhabbā.

再者，所谓解脱(vimutti)，即心因诸随烦恼(upakkilesa)止息而解脱的状态，或当知心本身即是如此解脱。由彼解脱所生或相应之乐，即是解脱乐。由“尊者，此舍乃世尊所说之寂静乐”（《中部》2.88）之语，故知此处的舍也应被视为乐。如《痴见解蔽》(Sammohavinodanī)中所说：“舍因寂静，故说为乐。”（《分别论义注》232）诚然，世尊只入第四禅相应的阿罗汉定，不入其他。又或者，如在“彼等之寂灭为乐”等语中，行苦的寂灭被称为乐；同样地，此处应知，由于一切烦恼苦的寂灭，于最高果位上所获得的止息解脱即是乐。此解脱乐，依果心生起的差别，分为道速行时与他时两种。因为每一圣道之后，作为其无间异熟，随即生起以涅槃为所缘的三或二个果心，此乃出世间善业的无间异熟性使然。于圣道生起的速行过程中，若有二次随顺(anuloma)，则第三为种姓(gotrabhu)，第四为道心，其后则有三个果心生起。若有三次随顺，则第四为种姓，第五为道心，其后则有两个果心生起。如此，第四或第五心以安止(appanā)的方式生起，其后则不再生起，因其已临近有分(bhavaṅga)。有些人说“第六心也入安止”，此说已为诸义注（《清净道论》2.811）所驳斥。应当如此了知道速行时的果。而他时的果，则以果定(phalasamāpatti)的方式生起，从灭尽定出定者所生起的心也摄于此中。此果定，就其本质而言，应被视为以涅槃为所缘、作为出世间善业之异熟的安止。

Ke taṃ samāpajjanti, ke na samāpajjantīti? Sabbepi puthujjanā na samāpajjanti anadhigatattā. Tathā heṭṭhimā ariyā uparimaṃ, uparimāpi ariyā heṭṭhimaṃ na samāpajjantiyeva puggalantarabhāvūpagamanena paṭippassaddhabhāvato. Attano eva phalaṃ te te ariyā samāpajjanti. Keci pana ‘‘sotāpannasakadāgāmino phalasamāpattiṃ na samāpajjanti, uparimā dveyeva samāpajjanti samādhismiṃ paripūrakāribhāvato’’ti vadanti. Taṃ akāraṇaṃ puthujjanassāpi attanā paṭiladdhalokiyasamādhisamāpajjanato. Kiṃ vā ettha kāraṇacintāya? Vuttañhetaṃ paṭisambhidāyaṃ ‘‘katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti (paṭi. ma. 1.57), katame dasa gotrabhudhammā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.60) imesaṃ pañhānaṃ vissajjane sotāpattiphalasamāpattatthāya sakadāgāmiphalasamāpattatthāyāti tesampi ariyānaṃ phalasamāpattisamāpajjanaṃ vuttaṃ. Tasmā sabbepi ariyā yathāsakaṃ phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ.

谁能证入该等至？谁不能证入？一切凡夫(puthujjana)因未曾证得，故不能证入。同样，下位圣者(ariya)不证入上位（果等至），上位圣者亦不证入下位（果等至），因为已转变为另一（更高阶的）补特伽罗(puggala)，（较低阶的状态）已然寂止的缘故。彼彼圣者，仅证入自己的果。然而有些人说：“须陀洹(sotāpanna)与斯陀含(sakadāgāmin)不证入果等至，唯上二位（圣者）因于定中为圆满行者故而证入。”此说没有道理，因为凡夫亦能证入自己所获得的世间定。于此，思惟其原因又有何用？此义于《无碍解道》(Paṭisambhidāmagga)中已说：“以观(vipassanā)之力，生起哪十种行舍(saṅkhārupekkhā)？”(Paṭi. ma. 1.57) “以观之力，不生起哪十种种姓法(gotrabhudhammā)？”(Paṭi. ma. 1.60) 在解答此等问题时，为说明须陀洹果等至与斯陀含果等至，亦言及彼等圣者之证入果等至。是故，于此应作定论：一切圣者皆证入各自之果。

Kasmā pana te samāpajjantīti? Diṭṭhadhammasukhavihāratthaṃ. Yathā hi rājāno rajjasukhaṃ, devatā dibbasukhaṃ anubhavanti, evaṃ ariyā ‘‘lokuttarasukhaṃ [Pg.32] anubhavissāmā’’ti addhānaparicchedaṃ katvā icchitakkhaṇe phalasamāpattiṃ samāpajjanti.

然则，彼等为何证入？为现法乐住故。譬如国王享受王乐，天神享受天乐；如是，圣者们亦作意：“我们将体验出世间之乐”，于是设定时限，于意欲之刹那证入果等至。

Kathañcassā samāpajjanaṃ, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānanti? Dvīhi tāva ākārehi assā samāpajjanaṃ hoti nibbānato aññassa ārammaṇassa amanasikārā, nibbānassa ca manasikārā. Yathāha –

云何为其证入？云何为住？云何为起？此等至之证入，实由二种行相：由不作意涅槃以外之所缘，及由作意于涅槃。如言：

‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā, sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro’’ti (ma. ni. 1.458).

贤友，实有二缘，能证入无相心解脱等至：即不作意一切相，及作意于无相界。

Ayaṃ panettha samāpajjanakkamo – phalasamāpattitthikena ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. Tassevaṃ pavattānupubbavipassanasseva saṅkhārārammaṇagotrabhuñāṇānantaraṃ phalasamāpattivasena nirodhe cittamappeti, phalasamāpattininnabhāvena ca sekkhassāpi phalameva uppajjati, na maggo. Ye pana vadanti ‘‘sotāpanno attano phalasamāpattiṃ samāpajjissāmīti vipassanaṃ vaḍḍhetvā sakadāgāmī hoti, sakadāgāmī ca anāgāmī’’ti. Te vattabbā – evaṃ sante anāgāmī arahā bhavissati, arahā ca paccekabuddho, paccekabuddho ca sambuddhoti āpajjeyya, tasmā yathābhinivesaṃ yathājjhāsayaṃ vipassanā atthaṃ sādhetīti sekkhassāpi phalameva uppajjati, na maggo. Phalampi tassa sace anena paṭhamajjhāniko maggo adhigato, paṭhamajjhānikameva uppajjati. Sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti.

于此，这是进入的次第：欲证入果定的圣弟子，当于僻静处独坐，以生灭等方式观诸行。对于如此次第修习观者，在以诸行为所缘的种姓智(gotrabhuñāṇa)之后，心即以果定的方式进入灭。并且，由于心倾向于果定，即使是有学，也只会生起果，而不会生起道。若有人说：“须陀洹为了进入自己的果定而修习观，结果成了斯陀含；斯陀含又成了阿那含。”应对他们说：“若如此，则阿那含将成为阿罗汉，阿罗汉将成为辟支佛，辟支佛将成为正等觉者，此论亦应成立。”因此，观是随顺其决意与意乐而成办其事的，所以即使是有学，也只会生起果，而不会生起道。其果也是如此：若此人证得的是与初禅相应的道，则生起的也只是与初禅相应的果；若证得的是与第二禅等任何一禅相应的道，则生起的也只是与第二禅等任何一禅相应的果。

Kasmā panettha gotrabhuñāṇaṃ maggañāṇapurecārikaṃ viya nibbānārammaṇaṃ na hotīti? Phalañāṇānaṃ aniyyānikabhāvato. Ariyamaggadhammāyeva hi niyyānikā. Vuttañhetaṃ ‘‘katame dhammā niyyānikā? Cattāro ariyamaggā apariyāpannā’’ti (dha. sa. 1295). Tasmā ekanteneva niyyānikabhāvassa ubhato vuṭṭhānabhāvena pavattamānassa anantarapaccayabhūtena ñāṇena nimittato vuṭṭhiteneva bhavitabbanti tassa nibbānārammaṇatā yuttā, na pana ariyamaggassa [Pg.33] bhāvitattā tassa vipākabhāvena pavattamānānaṃ kilesānaṃ asamucchindanato aniyyānikattā avuṭṭhānasabhāvānaṃ phalañāṇānaṃ purecārikañāṇassa kadācipi nibbānārammaṇatā ubhayattha anulomañāṇānaṃ atulyākārato. Ariyamaggavīthiyañhi anulomañāṇāni anibbiddhapubbānaṃ thūlathūlānaṃ lobhakkhandhādīnaṃ sātisayaṃ padālanena lokiyañāṇena ukkaṃsapāramippattāni maggañāṇānukūlāni uppajjanti, phalasamāpattivīthiyaṃ pana tāni tāni tena tena maggena tesaṃ tesaṃ kilesānaṃ samucchinnattā tattha nirussukkāni kevalaṃ ariyānaṃ phalasamāpattisukhasamaṅgibhāvassa parikammamattāni hutvā uppajjantīti na tesaṃ kutoci vuṭṭhānasambhavo, yato tesaṃ pariyosāne ñāṇaṃ saṅkhāranimittaṃ vuṭṭhānato nibbānārammaṇaṃ siyā. Evañca katvā sekkhassa attano phalasamāpattivaḷañjanatthāya udayabbayādivasena saṅkhāre sammasantassa vipassanāñāṇānupubbāya phalameva uppajjati, na maggoti ayañca attho samatthito hoti. Evaṃ tāva phalasamāpattiyā samāpajjanaṃ veditabbaṃ.

为何此处的种姓智（gotrabhuñāṇa）不像道智（maggañāṇa）的前行智那样以涅槃为所缘呢？因为诸果智（phalañāṇa）不具出离性（aniyyānika）。唯有诸圣道法才具出离性。如（《法集论》）所说：“哪些法是出离性的？四种出世间圣道。”（法集论 1295）因此，对于那完全具有出离性的（道）而言，其作为无间缘的智慧，既然是从（诸行之）相中出起，那么它以涅槃为所缘就是合理的。但是，对于诸果智而言，由于圣道已被修习，它们只是作为其果报而运作，不根除诸烦恼，故不具出离性，亦无出起的自性；因此，其前行智绝不会以涅槃为所缘，这是因为在这两种情况下，随顺智（anulomañāṇa）的行相是不同的。在圣道心路过程中，诸随顺智，作为已达到最高圆满的世间智，以超常的方式粉碎以往未曾击破的粗重贪蕴等（烦恼），生起为与道智相随顺的智慧。然而，在果定心路过程中，由于那些烦恼已被各别的道所断除，这些（随顺）智在那里已无功用，仅仅作为圣者体验果定之乐的准备工作而生起，因此它们不可能从任何处出起，以致在其终结时，智慧能从诸行之相出起而以涅槃为所缘。如此，“有学为了体验自己的果定，通过观察生灭等行相，随着观（vipassanā）的次第，只会生起果，而不会生起道”这一义理便得以成立。以上应当知晓进入果定的方法。

‘‘Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā, sabbanimittānaṃ amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro’’ti (ma. ni. 1.458) –

贤友，无相心解脱的住立有三种因缘：不作意一切相、作意无相界，以及先前的决意行(abhisaṅkhāra)。

Vacanato panassā tīhākārehi ṭhānaṃ hoti. Tattha pubbe ca abhisaṅkhāroti samāpattito pubbe kālaparicchedo. ‘‘Asukasmiṃ nāma kāle vuṭṭhahissāmī’’ti paricchinnattā hissā yāva so kālo nāgacchati, tāva vuṭṭhānaṃ na hoti.

依此教言，其住立有三种方式。其中，“先前的决意行”是指入定前对时间的限定。由于已限定：“我将于某某时刻出定”，因此只要那个时刻还未到来，就不会出定。

‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānassa, sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro’’ti (ma. ni. 1.458) –

贤友，无相心解脱的出起有二种因缘：作意一切相，以及不作意无相界。

Vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti. Tattha sabbanimittānanti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ. Kāmañca na sabbānevetāni ekato manasi karoti, sabbasaṅgāhikavasena panevaṃ vuttaṃ. Tasmā yaṃ bhavaṅgassa ārammaṇaṃ, tassa manasikaraṇena phalasamāpattito [Pg.34] vuṭṭhānaṃ hotīti evaṃ assā vuṭṭhānaṃ veditabbaṃ. Tayidaṃ evamidha samāpajjanavuṭṭhānaṃ arahattaphalabhūtaṃ –

依此教言，其出定有两种方式。于此，“一切相”是指色相、受相、想相、行相、识相。诚然，并非同时作意所有这些相，但这是为了总括一切而如此说。因此，当知出定是由于作意有分心(bhavaṅga)的所缘而从果定(phalasamāpatti)中起来。如此，此处的入定与出定，即是阿罗汉果——

‘‘Paṭippassaddhadarathaṃ, amatārammaṇaṃ subhaṃ;

Vantalokāmisaṃ santaṃ, sāmaññaphalamuttamaṃ’’.

止息热恼得安宁，甘露所缘极殊胜；已舍世间诸染味，寂静无上沙门果。

Iti vuttaṃ sātātisātaṃ vimuttisukhaṃ paṭisaṃvedesi. Tena vuttaṃ – ‘‘vimuttisukhapaṭisaṃvedīti vimuttisukhaṃ phalasamāpattisukhaṃ paṭisaṃvediyamāno nisinno hotīti attho’’ti.

如此，他体验到这极其愉悦的解脱之乐。因此经中说——“体验解脱之乐”，其义为：坐着体验解脱之乐，即果定之乐。

Athāti adhikāratthe nipāto. Khoti padapūraṇe. Tesu adhikāratthena athāti iminā vimuttisukhapaṭisaṃvedanato aññaṃ adhikāraṃ dasseti. Ko panesoti? Paṭiccasamuppādamanasikāro. Athāti vā pacchāti etasmiṃ atthe nipāto, tena ‘‘tassa sattāhassa accayenā’’ti vakkhamānameva atthaṃ joteti. Tassa sattāhassāti pallaṅkasattāhassa. Accayenāti apagamena. Tamhā samādhimhāti arahattaphalasamādhito. Idha pana ṭhatvā paṭipāṭiyā satta sattāhāni dassetabbānīti keci tāni vitthārayiṃsu. Mayaṃ pana tāni khandhakapāṭhena imissā udānapāḷiyā avirodhadassanamukhena parato vaṇṇayissāma. Rattiyāti avayavasambandhe sāmivacanaṃ. Paṭhamanti accantasaṃyogatthe upayogavacanaṃ. Bhagavā hi tassā rattiyā sakalampi paṭhamaṃ yāmaṃ teneva manasikārena yutto ahosīti.

“Atha”是用于新主题义的小品词。“Kho”是用于满足音节的小品词。在此二者中，具有新主题义的“atha”一词，表示了有别于感受解脱之乐的另一主题。此为何者？即缘起作意。或者，“atha”是“之后”义的小品词，由此阐明了下文将说的“于彼七日后”之义。“于彼七日”即于结跏趺坐的七日。“后”(accayena)即“经过”之义。“从彼定”即从阿罗汉果定。于此，一些人认为应依序展示七个七日，并对此作了详述。而我们则将依据《犍度》的文本，以不与此《自说》(Udāna)圣典相矛盾的方式，于后文中解释。“于夜”(rattiyā)是表示部分关系的第六格(属格)。“初”(paṭhamaṃ)是表示贯穿时间义的第二格(业格)。因为世尊于彼夜的整个初夜，皆持续安住于彼作意中。

Paṭiccasamuppādanti paccayadhammaṃ. Avijjādayo hi paccayadhammā paṭiccasamuppādo. Kathamidaṃ jānitabbanti ce? Bhagavato vacanena. Bhagavatā hi ‘‘tasmātihānanda, eseva hetu, etaṃ nidānaṃ, esa samudayo, esa paccayo jarāmaraṇassa, yadidaṃ jāti…pe… saṅkhārānaṃ, yadidaṃ avijjā’’ti (dī. ni. 2.105 ādayo) evaṃ avijjādayo hetūti vuttā. Yathā dvādasa paccayā dvādasa paṭiccasamuppādāti.

“缘起”(paṭiccasamuppāda)即诸缘法。诚然，无明(avijjā)等诸缘法即是缘起。此云何可知？由世尊之语。诚然，世尊曾说：“是故，阿难，此即是因，此即是源，此即是集，此即是老死之缘，所谓‘生’……乃至……诸行之缘，所谓‘无明’。”(《长部》2.105等) 如是，无明等被称为“因”。犹如“十二缘即是十二缘起”。

Tatrāyaṃ vacanattho – aññamaññaṃ paṭicca paṭimukhaṃ katvā kāraṇasamavāyaṃ appaṭikkhipitvā sahite uppādetīti paṭiccasamuppādo. Atha vā paṭicca paccetabbaṃ paccayārahataṃ paccayaṃ paṭigantvā na vinā tena sambandhassa uppādo paṭiccasamuppādo[Pg.35]. Paṭiccasamuppādoti cettha samuppādapadaṭṭhānavacanaviññeyyo phalassa uppādanasamatthatāyutto hetu, na paṭiccasamuppattimattaṃ veditabbaṃ. Atha vā paccetuṃ arahanti naṃ paṇḍitāti paṭicco, sammā sayameva vā uppādetīti samuppādo, paṭicco ca so samuppādo cāti paṭiccasamuppādoti evamettha attho daṭṭhabbo.

于此，其语基分析为：相互缘待，相对而作，不排斥众缘和合，令俱生法生起，是故为缘起(paṭiccasamuppādo)。又，缘于应被趋向、适合作缘之缘，不离彼而有相关联者之生起，是为缘起。于此，当知“缘起”一词，是指具有能生果之力的因，不应仅理解为缘已生起。又，因智者应趋向之，故为“缘”(paṭicco)；又因其正确地、由自身生起[果法]，故为“起”(samuppādo)；既是“缘”又是“起”，故为“缘起”。于此当如是见其义。

Anulomanti ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena vutto avijjādiko paccayākāro attanā kattabbakiccakaraṇato anulomoti vuccati. Atha vā ādito paṭṭhāya antaṃ pāpetvā vuttattā pavattiyā vā anulomato anulomo, taṃ anulomaṃ. Sādhukaṃ manasākāsīti sakkaccaṃ manasi akāsi. Yo yo paccayadhammo yassa yassa paccayuppannadhammassa yathā yathā hetupaccayādinā paccayabhāvena paccayo hoti, taṃ sabbaṃ aviparītaṃ aparihāpetvā anavasesato paccavekkhaṇavasena citte akāsīti attho. Yathā pana bhagavā paṭiccasamuppādānulomaṃ manasākāsi, taṃ saṅkhepena tāva dassetuṃ ‘‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti vuttaṃ.

“顺观”(anuloma)是指，以“无明缘行”等方法所说的无明等缘起之相，因其能自行完成应作之事，故称为“顺观”。又，因其从头至尾地被述说，或因其随顺流转，故为“顺观”。“善作意”(sādhukaṃ manasākāsi)即是“恭敬地作意”(sakkaccaṃ manasi akāsi)。其义为：任何一个缘法，如何以因缘等方式作为任何一个缘生法的缘，对此一切，皆不颠倒、不减损、无余地，以省察的方式置于心中。至于世尊(bhagavā)是如何作意缘起顺观的，为了简要地展示，经中说：“此有故彼有，此生故彼生。”

Tattha itīti evaṃ, anena pakārenāti attho. Imasmiṃ sati idaṃ hotīti imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjatīti attho. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatīti avijjādīnaṃ abhāve saṅkhārādīnaṃ abhāvassa avijjādīnaṃ nirodhe saṅkhārādīnaṃ nirodhassa ca dutiyatatiyasuttavacanena etasmiṃ paccayalakkhaṇe niyamo dassito hoti – imasmiṃ sati eva, nāsati. Imassuppādā eva, nānuppādā. Anirodhā eva, na nirodhāti. Tenetaṃ lakkhaṇaṃ antogadhaniyamaṃ idha paṭiccasamuppādassa vuttanti daṭṭhabbaṃ. Nirodhoti ca avijjādīnaṃ virāgādhigamena āyatiṃ anuppādo appavatti. Tathā hi vuttaṃ – ‘‘avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’tiādi. Nirodhanirodhī ca uppādanirodhībhāvena vutto ‘‘imassa nirodhā idaṃ nirujjhatī’’ti.

此处，“如是”（iti）即是“以此方式”（evaṃ, anena pakārena）之义。‘有此故有彼’（imasmiṃ sati idaṃ hoti），是指当无明（avijjā）等缘存在时，行（saṅkhāra）等果便生起。‘此生故彼生’（imassuppādā idaṃ uppajjati），是指当无明等缘生起时，行等果也随之生起，此即其义。‘无此故无彼’（imasmiṃ asati idaṃ na hoti）、‘此灭故彼灭’（imassa nirodhā idaṃ nirujjhati）。通过第二经与第三经的言教，在此缘的相状中，其决定性（niyamo）被开示如下：唯当此有时，而非无时；唯由此生起时，而非不生起时；唯由此未灭时，而非已灭时。因此当知，于此缘起中，此相状被说为是包含着决定性的。而‘灭’（nirodha），是指通过证得离贪（virāga），令无明等在未来不生起、不相续。诚如所说：‘因无明无余离贪灭，故行灭’等等。而灭之对立者，是以生之对立的方式，被说为‘此灭故彼灭’。

Tenetaṃ [Pg.36] dasseti – anirodho uppādo nāma, so cettha atthibhāvotipi vuccatīti. ‘‘Imasmiṃ sati idaṃ hotī’’ti idameva hi lakkhaṇaṃ pariyāyantarena ‘‘imassa uppādā idaṃ uppajjatī’’ti vadantena parena purimaṃ visesitaṃ hoti. Tasmā na dharamānataṃyeva sandhāya ‘‘imasmiṃ satī’’ti vuttaṃ, atha kho maggena aniruddhabhāvañcāti viññāyati. Yasmā ca ‘‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti dvidhāpi uddiṭṭhassa lakkhaṇassa niddesaṃ vadantena ‘‘avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’tiādinā nirodho eva vutto, tasmā natthibhāvopi nirodho evāti natthibhāvaviruddho atthibhāvo anirodhoti dassitaṃ hoti. Tena anirodhasaṅkhātena atthibhāvena uppādaṃ viseseti. Tato na idha atthibhāvamattaṃ uppādoti attho adhippeto, atha kho anirodhasaṅkhāto atthibhāvo cāti ayamattho vibhāvitoti. Evametaṃ lakkhaṇadvayavacanaṃ aññamaññavisesanavisesitabbabhāvena sātthakanti veditabbaṃ.

由此显示：不灭(anirodha)名为生起(uppāda)，于此亦被称为存在(atthibhāva)。“有此则有彼”(imasmiṃ sati idaṃ hoti)这一相状，实则以后句“此生故彼生”(imassa uppādā idaṃ uppajjati)这一别说，修饰了前句。因此，不应理解为“有此”(imasmiṃ sati)只是针对现存性(dharamānata)而说，而应了知是针对由道(magga)而未灭的状态(aniruddhabhāva)而说。并且，因为在解说“无此则无彼”(imasmiṃ asati idaṃ na hoti)、“此灭则彼灭”(imassa nirodhā idaṃ nirujjhati)这两种所指示的相状时，以“实由无明之无余离贪灭故行灭”等句，只说了灭(nirodha)，因此“非有”(natthibhāva)即是灭。由此显示：与“非有”相反的“有”(atthibhāva)即是不灭(anirodha)。彼以名为“不灭”的“有”来限定“生起”。是故，此处并非意指“仅仅是存在”即是“生起”，而是阐明了“名为不灭的存在才是生起”这一含义。如是，当知此二相之说，以其互为能所修饰的关系而有意义。

Ko panāyaṃ anirodho nāma, yo ‘‘atthibhāvo, uppādo’’ti ca vuccatīti? Appahīnabhāvo ca, anibbattitaphalārahatāpahānehi phalānuppādanārahatā ca. Ye hi pahātabbā akusalā dhammā, tesaṃ ariyamaggena asamugghāṭitabhāvo ca. Ye pana na pahātabbā kusalābyākatā dhammā, yāni tesu saṃyojanāni akhīṇāsavānaṃ tesaṃ aparikkhīṇatā ca. Asamugghāṭitānusayatāya hi sasaṃyojanā khandhappavatti paṭiccasamuppādo. Tathā ca vuttaṃ –

那么，这名为不灭(anirodha)，又被称为“有”(atthibhāva)与“生起”(uppāda)的，究竟是什么呢？是未断除的状态(appahīnabhāvo)，也是因未断除能令果报生起的因，故有产生果报的能力(phalānuppādanārahatā)。对于那些应被断除的不善法(akusalā dhammā)，是其未被圣道(ariyamagga)根除的状态。而对于那些不应被断除的善法与无记法(kusalābyākatā dhammā)，于漏未尽者(akhīṇāsavānaṃ)，是其中诸结(saṃyojanāni)未被灭尽的状态。因为随眠(anusaya)未被根除，故有与结(saṃyojana)俱行的诸蕴(khandha)之转起，此即是缘起(paṭiccasamuppāda)。正如所说：

‘‘Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā, sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya, tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇenā’’tiādi (saṃ. ni. 2.19).

“诸比丘，为无明所覆、为渴爱所系之愚人，此身乃得生起。然此愚人之无明未断，渴爱未尽。其因何在？诸比丘，愚人未为正尽苦而修梵行，是故愚人身坏之后，复趣于身。彼既趣于身，则不解脱于生、老、死。”等等（《相应部》2.19）。

Khīṇasaṃyojanānaṃ [Pg.37] pana avijjāya abhāvato saṅkhārānaṃ, taṇhupādānānaṃ abhāvato upādānabhavānaṃ asambhavoti vaṭṭassa upacchedo paññāyissatīti. Tenevāha –

然于已断结者，因无明无有，故诸行亦无有；因渴爱与执取无有，故执取与有亦不生起。如是，轮回之断灭当可了知。是故说：

‘‘Channaṃ tveva, phagguṇa, phassāyatanānaṃ asesavirāganirodhā phassanirodho, phassanirodhā vedanānirodho’’tiādi (saṃ. ni. 2.12).

“颇求那，实因六触处无余离贪灭故触灭，触灭故受灭。”等等（《相应部》2.12）。

Na hi aggamaggādhigamato uddhaṃ yāva parinibbānā saḷāyatanādīnaṃ appavatti. Atha kho natthitā nirodhasaddavacanīyatā khīṇasaṃyojanatāti nirodho vutto. Apica cirakatampi kammaṃ anibbattitaphalatāya appahīnāhāratāya ca phalārahaṃ santaṃ eva nāma hoti, na nibbattitaphalaṃ, nāpi pahīnāhāranti. Phaluppattipaccayānaṃ avijjāsaṅkhārādīnaṃ vuttanayeneva phalārahabhāvo anirodhoti veditabbo. Evaṃ aniruddhabhāveneva hi yena vinā phalaṃ na sambhavati, taṃ kāraṇaṃ atītantipi imasmiṃ satīti iminā vacanena vuttaṃ. Tatoyeva ca avusitabrahmacariyassa appavattidhammataṃ anāpanno paccayuppādo kālabhedaṃ anāmasitvā anivattanāya eva imassa uppādāti vutto. Atha vā avasesapaccayasamavāye avijjamānassapi vijjamānassa viya pageva vijjamānassa yā phaluppattiabhimukhatā, sā imassa uppādāti vuttā. Tathā hi tato phalaṃ uppajjatīti tadavatthaṃ kāraṇaṃ phalassa uppādanabhāvena uṭṭhitaṃ uppatitaṃ nāma hoti, na vijjamānampi atadavatthanti tadavatthatā uppādoti veditabbo.

确实，从证得无上道(aggamagga)直至般涅槃(parinibbāna)，六处(saḷāyatana)等并非不转起。然而，所谓“灭”，是指因结缚(saṃyojana)已尽，其（未来五蕴）不复存在而堪称“灭”的状态。再者，即使是很久以前所造的业(kamma)，因其果报未熟、资粮未断，故仍有生果的资格，被称为“存在”，而非“已生果”或“已断资粮”。对于能生果报的无明(avijjā)、行(saṅkhāra)等诸缘，应知，如前所述，其能生果报的状态即是“未灭”。正是由于这种“未灭”的状态，若无此则果不生，此因虽已过去，仍以“此有”之语词而说。是故，对于未住于梵行者，其尚未达到不转起状态的缘生法，（世尊）不考虑时间的差异，仅就其不可逆转而言，说为“此生故彼生”。又或者，当其余诸缘和合时，即使（此缘）已不存在，也犹如存在一般——何况其正存在时——其朝向果报生起的势用，即被称为“此生故彼生”。确实，“从彼生此果”，是故，处于能生果状态的因，以其能生果报故，名为“已生起”；若不处于此状态，则即使存在，也不作此名。应知，此“处于能生果状态”即是“生起”。

Tattha satīti iminā vijjamānatāmattena paccayabhāvaṃ vadanto abyāpārataṃ paṭiccasamuppādassa dasseti. Uppādāti uppattidhammataṃ asabbakālabhāvitaṃ phaluppattiabhimukhatañca dīpento aniccataṃ paṭiccasamuppādassa dasseti. ‘‘Sati, nāsati, uppādā, na nirodhā’’ti pana hetuatthehi bhummanissakkavacanehi samatthitaṃ nidānasamudayajātipabhavabhāvaṃ paṭiccasamuppādassa dasseti. Hetuatthatā cettha bhummavacane yassa bhāve tadavinābhāviphalassa bhāvo lakkhīyati, tattha pavattiyā veditabbā yathā ‘‘adhanānaṃ dhane ananuppadīyamāne dāliddiyaṃ vepullaṃ agamāsī’’ti (dī. ni. 3.91) ca ‘‘nipphannesu sassesu subhikkhaṃ jāyatī’’ti ca. Nissakkavacanassāpi hetuatthatā phalassa pabhave pakatiyañca pavattito yathā ‘‘kalalā hoti [Pg.38] abbudaṃ, abbudā jāyatī pesī’’ti (saṃ. ni. 1.235) ca ‘‘himavatā gaṅgā pabhavanti, siṅgato saro jāyatī’’ti ca. Avijjādibhāve ca tadavinābhāvena saṅkhārādibhāvo lakkhīyati, avijjādīhi ca saṅkhārādayo pabhavanti pakariyanti cāti te tesaṃ pabhavo pakati ca, tasmā tadatthadīpanatthaṃ ‘‘imasmiṃ sati imassa uppādā’’ti hetuatthe bhummanissakkaniddesā katāti.

其中，以“有”(sati)一词，宣说仅凭存在即为缘的状态，显示了缘起(paṭiccasamuppāda)的无功用性。以“生起”(uppāda)一词，阐明了（法的）生起本性、非恒时存在以及朝向于果的生起，显示了缘起的无常性。而“有(sati)、非无(na asati)、从……生起(uppādā)、非从……息灭(na nirodhā)”等，则以具有因果意义的处格与从格，显示了缘起作为因缘(nidāna)、集(samudaya)、生(jāti)、源(pabhava)的状态。此处，处格的因果意义，应由其运作方式而得知：当某法存在时，即可观察到与它不可分离的果的存在。例如：“因不施财富予贫者，其贫困更增”（《长部》3.91），以及“谷物成熟时，便有丰收”。从格的因果意义，也因其发生于果的来源与根本中而得知。例如：“从凝冻成胚，从胚胎生肉”（《相应部》1.235），以及“恒河发源于雪山，湖泊由山峰形成”。同样，当无明等存在时，即可观察到与它不可分离的行等法的存在；并且，行等法由无明等而生起、被造作。因此，前者是后者的来源(pabhava)与根本(pakati)。是故，为阐明此义，而以具有因果意义的处格与从格作了“此有故彼有，此生故彼生”的解释(niddesa)。

Yasmā cettha ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti saṅkhepena uddiṭṭhassa paṭiccasamuppādassa ‘‘avijjāpaccayā saṅkhārā’’tiādiko niddeso, tasmā yathāvutto atthibhāvo uppādo ca tesaṃ tesaṃ paccayuppannadhammānaṃ paccayabhāvoti viññāyati. Na hi aniruddhatāsaṅkhātaṃ atthibhāvaṃ uppādañca anivattasabhāvatāsaṅkhātaṃ udayāvatthatāsaṅkhātaṃ vā ‘‘sati eva, nāsati, uppādā eva, na nirodhā’’ti antogadhaniyamehi vacanehi abhihitaṃ muñcitvā añño paccayabhāvo nāma atthi, tasmā yathāvutto atthibhāvo uppādo ca paccayabhāvoti veditabbaṃ. Yepi paṭṭhāne āgatā hetuādayo catuvīsati paccayā, tepi etasseva paccayabhāvassa visesāti veditabbā. Iti yathā vitthārena anulomaṃ paṭiccasamuppādaṃ manasi akāsi, taṃ dassetuṃ, ‘‘yadidaṃ avijjāpaccayā saṅkhārā’’tiādi vuttaṃ.

于此，因为对以“此有故彼有，此生故彼生”简略开示的缘起，作了以“无明缘行”等为首的解释(niddesa)，故而可知，如前所述的存在与生起，即是那些缘生法(paccayuppannadhamma)的缘性(paccayabhāva)。实则，除了由“唯在有时，非无时；唯由生起，非由息灭”此等内含定义的言词所表述的，名为“不灭性”的存在，以及名为“不退转性”或“生起住立性”的生起之外，并无其他名为“缘性”者。因此，当知如前所述的存在与生起即是缘性。再者，于《发趣论》(Paṭṭhāna)中所述的因(hetu)等二十四缘，亦当知其为此缘性的种种差别。如是，为显示（世尊）如何详尽地顺向思惟缘起，故说“所谓无明缘行”等。

Tattha yadidanti nipāto, tassa yo ayanti attho. Avijjāpaccayātiādīsu avindiyaṃ kāyaduccaritādiṃ vindatīti avijjā, vindiyaṃ kāyasucaritādiṃ na vindatīti avijjā, dhammānaṃ aviparītasabhāvaṃ aviditaṃ karotīti avijjā, antavirahite saṃsāre bhavādīsu satte javāpetīti avijjā, avijjamānesu javati vijjamānesu na javatīti avijjā, vijjāya paṭipakkhāti avijjā, sā ‘‘dukkhe aññāṇa’’ntiādinā catubbidhā veditabbā. Paṭicca na vinā phalaṃ eti uppajjati ceva pavattati cāti paccayo, upakārakattho vā paccayo. Avijjā ca sā paccayo cāti avijjāpaccayo, tasmā avijjāpaccayā. Saṅkharontīti saṅkhārā, lokiyakusalākusalacetanā, sā puññāpuññāneñjābhisaṅkhāravasena tividhā veditabbā. Vijānātīti viññāṇaṃ, taṃ lokiyavipākaviññāṇavasena dvattiṃsavidhaṃ. Namatīti nāmaṃ, vedanādikkhandhattayaṃ. Ruppatīti rūpaṃ, bhūtarūpaṃ cakkhādiupādārūpañca. Āyatati āyatañca [Pg.39] saṃsāradukkhaṃ nayatīti āyatanaṃ. Phusatīti phasso. Vedayatīti vedanā. Idampi dvayaṃ dvāravasena chabbidhaṃ, vipākavasena gahaṇe chattiṃsavidhaṃ. Paritassatīti taṇhā, sā kāmataṇhādivasena saṅkhepato tividhā, vitthārato aṭṭhuttarasatavidhā ca. Upādīyatīti upādānaṃ, taṃ kāmupādānādivasena catubbidhaṃ. Bhavati bhāvayati cāti bhavo, so kammūpapattibhedato duvidho. Jananaṃ jāti. Jīraṇaṃ jarā. Maranti tenāti maraṇaṃ. Socanaṃ soko. Paridevanaṃ paridevo. Dukkhayatīti dukkhaṃ, uppādaṭṭhitivasena dvedhā khaṇatīti dukkhaṃ. Dumanassa bhāvo domanassaṃ. Bhuso āyāso upāyāso. Sambhavantīti nibbattanti. Na kevalañca sokādīhiyeva, atha kho sabbapadehi ‘‘sambhavantī’’ti padassa yojanā kātabbā. Evañhi ‘‘avijjāpaccayā saṅkhārā sambhavantī’’ti paccayapaccayuppannavavatthānaṃ dassitaṃ hoti. Esa nayo sabbattha.

其中，“所谓”(yadidaṃ)是虚词，其意为“此乃”。在“以无明为缘”等句中：获得不应得的身恶行等，故称无明(avijjā)；不获应得的身善行等，故称无明；使诸法不颠倒的自性不被了知，故称无明；于无边际的轮回(saṃsāra)中，使众生疾速流转于诸有等，故称无明；于非实有中运行，于实有中不运行，故称无明；与明(vijjā)相违，故称无明。当知此无明由“于苦无智”等而有四种。果法依之而生起、持续，不能离之，故称为缘(paccaya)；或缘有助益之义。无明亦是缘，故称无明缘(avijjāpaccayo)；是故“以无明为缘”。能造作，故称为行(saṅkhārā)，即世间善、不善思(cetanā)，当知此思以福行(puññābhisaṅkhāra)、非福行(apuññābhisaṅkhāra)、不动行(āneñjābhisaṅkhāra)而有三种。能了别，故称为识(viññāṇa)，此识依世间果报识而有三十二种。能倾向，故称为名(nāma)，即受等三蕴。能变坏，故称为色(rūpa)，即大种色(bhūtarūpa)与眼等所造色(upādārūpa)。扩展轮回，并引导至长久的轮回之苦，故称为处(āyatana)。能触，故称为触(phassa)。能感受，故称为受(vedanā)。此二法依门有六种，若依果报而取则有三十六种。周遍渴求，故称为爱(taṇhā)，此爱依欲爱(kāmataṇhā)等，略说有三种，广说则有一百零八种。能执取，故称为取(upādāna)，此取依欲取(kāmupādāna)等而有四种。能有、能使有，故称为有(bhava)，此有依业有(kammabhava)与生有(upapattibhava)之别而有二种。生即出生(janana)。老即衰老(jīraṇa)。众生因此而死，故称为死(maraṇa)。愁即是忧(soka)。哭泣即是悲(parideva)。能使痛苦，故称为苦(dukkha)；或于生、住二时毁坏，故称为苦。意恶之相即是忧(domanassa)。极度疲惫即是恼(upāyāsa)。“生起”(sambhavanti)即是出生(nibbattanti)。不应仅将“生起”一词与忧等相连结，而应与所有词相连结。如是，“以无明为缘，诸行生起”便开示了缘(paccaya)与缘所生法(paccayuppanna)的分别。此理通于一切处。

Tattha aññāṇalakkhaṇā avijjā, sammohanarasā, chādanapaccupaṭṭhānā, āsavapadaṭṭhānā. Abhisaṅkharaṇalakkhaṇā saṅkhārā, āyūhanarasā, saṃvidahanapaccupaṭṭhānā, avijjāpadaṭṭhānā. Vijānanalakkhaṇaṃ viññāṇaṃ, pubbaṅgamarasaṃ, paṭisandhipaccupaṭṭhānaṃ, saṅkhārapadaṭṭhānaṃ, vatthārammaṇapadaṭṭhānaṃ vā. Namanalakkhaṇaṃ nāmaṃ, sampayogarasaṃ, avinibbhogapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Ruppanalakkhaṇaṃ rūpaṃ, vikiraṇarasaṃ, appaheyyabhāvapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Āyatanalakkhaṇaṃ saḷāyatanaṃ, dassanādirasaṃ, vatthudvārabhāvapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. Phusanalakkhaṇo phasso, saṅghaṭṭanaraso, saṅgatipaccupaṭṭhāno, saḷāyatanapadaṭṭhāno. Anubhavanalakkhaṇā vedanā, visayarasasambhogarasā, sukhadukkhapaccupaṭṭhānā, phassapadaṭṭhānā. Hetubhāvalakkhaṇā taṇhā, abhinandanarasā, atittibhāvapaccupaṭṭhānā, vedanāpadaṭṭhānā. Gahaṇalakkhaṇaṃ upādānaṃ, amuñcanarasaṃ, taṇhādaḷhattadiṭṭhipaccupaṭṭhānaṃ, taṇhāpadaṭṭhānaṃ. Kammakammaphalalakkhaṇo bhavo, bhavanabhāvanaraso, kusalākusalābyākatapaccupaṭṭhāno, upādānapadaṭṭhāno. Tattha tattha bhave paṭhamābhinibbattilakkhaṇā jāti, niyyātanarasā, atītabhavato idhuppannapaccupaṭṭhānā, dukkhavicittatāpaccupaṭṭhānā vā. Khandhaparipākalakkhaṇā jarā, maraṇūpanayanarasā, yobbanavināsapaccupaṭṭhānā. Cutilakkhaṇaṃ maraṇaṃ[Pg.40], visaṃyogarasaṃ, gativippavāsapaccupaṭṭhānaṃ. Antonijjhānalakkhaṇo soko, cetaso nijjhānaraso, anusocanapaccupaṭṭhāno. Lālappanalakkhaṇo paridevo, guṇadosaparikittanaraso, sambhamapaccupaṭṭhāno. Kāyapīḷanalakkhaṇaṃ dukkhaṃ, duppaññānaṃ domanassakaraṇarasaṃ, kāyikābādhapaccupaṭṭhānaṃ. Cittapīḷanalakkhaṇaṃ domanassaṃ, manovighātanarasaṃ, mānasabyādhipaccupaṭṭhānaṃ. Cittaparidahanalakkhaṇo upāyāso, nitthunanaraso, visādapaccupaṭṭhāno. Evamete avijjādayo lakkhaṇāditopi veditabbāti. Ayamettha saṅkhepo, vitthāro pana sabbākārasampannaṃ vinicchayaṃ icchantena sammohavinodaniyā (vibha. aṭṭha. 225) vibhaṅgaṭṭhakathāya gahetabbo.

于此，无明以无知为相，以迷惑为味，以覆蔽为现起，以诸漏为足处。诸行以造作为相，以发动为味，以筹划为现起，以无明为足处。识以了别为相，以作为前导为味，以结生为现起，以诸行为足处，或以所依与所缘为足处。名以朝向（所缘）为相，以相应为味，以不分离为现起，以识为足处。色以变坏为相，以散乱为味，以非（道）所断为现起，以识为足处。六处以（感官）处为相，以见等为味，以作为所依与门为现起，以名色为足处。触以接触为相，以撞击为味，以会合为现起，以六处为足处。受以感受为相，以受用境味为味，以乐与苦为现起，以触为足处。爱以作为（集）因为相，以喜乐为味，以不满足为现起，以受为足处。取以执取为相，以不放舍为味，以爱之坚固与（邪）见为现起，以爱为足处。有以业及业果为相，以存在及促成存在为味，以善、不善、无记为现起，以取为足处。生以于诸有中最初生起为相，以交付（诸蕴）为味，以从过去有于此世生起为现起，或以种种苦为现起。老以诸蕴成熟为相，以引至死亡为味，以青春消逝为现起。死以逝没为相，以分离为味，以与（所生之）趣分离为现起。愁以内在烧燃为相，以心之烧燃为味，以持续忧愁为现起。悲以哀号为相，以称说功过为味，以身心狂乱为现起。苦以身体的逼恼为相，以令少慧者生忧为味，以身疾为现起。忧以心的逼恼为相，以心之恼害为味，以心病为现起。恼以心的遍烧为相，以呻吟为味，以沮丧为现起。如是，当知此等无明等法亦有相、味、现起、足处。此为简说，欲求具足一切行相之抉择者，当取自名为《破除痴迷》(Sammohavinodanī)的《分别论义注》(Vibhaṅga-aṭṭhakathā)。

Evanti niddiṭṭhassa nidassanaṃ, tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. Etassāti yathāvuttassa. Kevalassāti asammissassa sakalassa vā. Dukkhakkhandhassāti dukkhasamūhassa, na sattassa, nāpi jīvassa, nāpi subhasukhādīnaṃ. Samudayo hotīti nibbatti sambhavati.

“如是”(Evaṃ)是对已指示之法的说明，此谓其显示了是由无明等原因，而非由大自在天(issara)所造等而有。“此”(Etassa)即如前所说。“纯粹的”(Kevalassa)即不混杂的或全部的。“苦蕴”(Dukkhakkhandhassa)即苦的集合，而非有情(satta)、非命(jīva)、亦非净、乐等。“有集”(Samudayo hoti)即生成、发生。

Etamatthaṃ viditvāti yvāyaṃ avijjādivasena saṅkhārādikassa dukkhakkhandhassa samudayo hotīti vutto, sabbākārena etamatthaṃ viditvā. Tāyaṃ velāyanti tāyaṃ tassa atthassa viditavelāyaṃ. Imaṃ udānaṃ udānesīti imaṃ tasmiṃ atthe vidite hetuno ca hetusamuppannadhammassa ca pajānanāya ānubhāvadīpakaṃ ‘‘yadā have pātubhavantī’’tiādikaṃ somanassasampayuttañāṇasamuṭṭhānaṃ udānaṃ udānesi, attamanavācaṃ nicchāresīti vuttaṃ hoti.

“了知此义”(Etamatthaṃ viditvā)，即从各方面完全了知这“由无明等力，而有行等苦蕴之集”的义理。“于其时”(Tāyaṃ velāyaṃ)，即于了知此义之时。“诵此优陀那”(Imaṃ udānaṃ udānesi)，即于了知此义时，为开显了知因及因所生法之威力，而诵出此由喜俱智所生起的“诸法实乃显现时”等优陀那，意谓发出欣悦之语。

Tassattho – yadāti yasmiṃ kāle. Haveti byattanti imasmiṃ atthe nipāto. Keci pana ‘‘haveti āhave yuddhe’’ti atthaṃ vadanti, ‘‘yodhetha māraṃ paññāvudhenā’’ti (dha. pa. 40) vacanato kilesamārena yujjhanasamayeti tesaṃ adhippāyo. Pātubhavantīti uppajjanti. Dhammāti anulomapaccayākārapaṭivedhasādhakā bodhipakkhiyadhammā. Atha vā pātubhavantīti pakāsenti, abhisamayavasena byattā pākaṭā honti. Dhammāti catuariyasaccadhammā, ātāpo vuccati kilesasantāpanaṭṭhena vīriyaṃ. Ātāpinoti sammappadhānavīriyavato. Jhāyatoti ārammaṇūpanijjhānena [Pg.41] lakkhaṇūpanijjhānena jhāyantassa. Brāhmaṇassāti bāhitapāpassa khīṇāsavassa. Athassa kaṅkhā vapayanti sabbāti athassa evaṃ pātubhūtadhammassa yā etā ‘‘ko nu kho, bhante, phusatīti. No kallo pañhoti bhagavā avocā’’tiādinā (saṃ. ni. 2.12) nayena, ‘‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇanti. No kallo pañhoti bhagavā avocā’’tiādinā (saṃ. ni. 2.35) nayena paccayākāre kaṅkhā vuttā, yā ca paccayākārasseva appaṭividdhattā ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinā (ma. ni. 1.18; saṃ. ni. 2.20) soḷasa kaṅkhā āgatā. Tā sabbā vapayanti apagacchanti nirujjhanti. Kasmā? Yato pajānāti sahetudhammaṃ, yasmā avijjādikena hetunā sahetukaṃ imaṃ saṅkhārādikaṃ kevalaṃ dukkhakkhandhadhammaṃ pajānāti aññāsi paṭivijjhīti.

其义为：yadā，即“在何时”。“have”是助词，在此是“显明”(byattaṃ)之义。然而，有些人将其解释为“在战斗”(āhave yuddhe)，他们的意思是与烦恼魔罗战斗的时候，如《法句经》(Dhp. 40)所说：“当以智慧之武器与魔罗战斗”。‘显现’是指生起。‘诸法’是指那些有助于证得缘起相(paccayākāra)的菩提分法(bodhipakkhiyadhammā)。或者说，‘显现’是指显露，通过证悟而变得清晰明显。‘诸法’是指四圣谛法(catuariyasaccadhammā)。‘精勤’(ātāpo)被称为精进(vīriya)，因为它具有烧毁烦恼的作用。‘精勤者’(ātāpino)是指具有正勤精进的人。‘禅修者’(jhāyato)是指通过专注于所缘(ārammaṇa)和相(lakkhaṇa)而禅修的人。‘婆罗门’(brāhmaṇa)是指已去除罪恶、漏尽(khīṇāsava)的人。此时，他的所有疑惑都会消失：例如，经中说“尊者，是谁在触？世尊说：这个问题不恰当”(SN 12.12)，以及“尊者，什么是老死？这老死是谁的？世尊说：这个问题不恰当”(SN 12.35)等关于缘起相的疑惑，还有因为没有完全理解缘起相而产生的“我过去存在吗？”(MN 18; SN 12.20)等十六种疑惑，所有这些都会消失，止息。为什么呢？因为他如实地了知有因之法(sahetudhamma)，因为他已经认识到、理解到并且洞察到这个完全由苦(dukkha)组成的法，即由无明(avijjā)等因缘所引起的行(saṅkhāra)等。

Kadā panassa bodhipakkhiyadhammā catusaccadhammā vā pātubhavanti uppajjanti pakāsenti vā? Vipassanāmaggañāṇesu. Tattha vipassanāñāṇasampayuttā satiādayo vipassanāñāṇañca yathārahaṃ attano visayesu tadaṅgappahānavasena subhasaññādike pajahantā kāyānupassanādivasena visuṃ visuṃ uppajjanti, maggakkhaṇe pana te nibbānamālambitvā samucchedavasena paṭipakkhe pajahantā catūsupi ariyasaccesu asammohappaṭivedhasādhanavasena sakideva uppajjanti. Evaṃ tāvettha bodhipakkhiyadhammānaṃ uppajjanaṭṭhena pātubhāvo veditabbo.

然则，于彼（世尊），菩提分法或四谛法于何时显现、生起或明了呢？于观智与道智时。于此二者中，与观智相应的念等及观智本身，各于其所缘中，以彼分断的方式舍弃净想等，依身随观等而各别生起；然于道刹那，彼等以涅槃为所缘，以正断的方式舍弃对立法，于四圣谛中以无痴洞察的方式仅生起一次。如是，当知于此，菩提分法以生起之义而显现。

Ariyasaccadhammānaṃ pana lokiyānaṃ vipassanākkhaṇe vipassanāya ārammaṇakaraṇavasena, lokuttarānaṃ tadadhimuttatāvasena, maggakkhaṇe nirodhasaccassa ārammaṇābhisamayavasena, sabbesampi kiccābhisamayavasena pākaṭabhāvato pakāsanaṭṭhena pātubhāvo veditabbo.

至于圣谛法，世间者于观刹那，以被观智作为所缘的方式（显现）；出世间者，以心倾向于彼的方式（显现）；于道刹那，以现观作为所缘的灭谛之方式，以及（四谛）全体以现观其作用之方式（显现）。因其已明了故，当知其显现是以阐明为义。

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

如是，世尊虽然一切法已由一切行相于其智中明了，但因以缘起为门而专注于观，且缘起之法精妙、甚深、极难见，故于省察彼法后，生起强有力之喜悦，便诵出此优陀那。此优陀那既阐明了对立法之正断，亦开显了自身证悟彼法之威力。

Ayampi [Pg.42] udāno vutto bhagavatā iti me sutanti ayaṃ pāḷi kesuciyeva potthakesu dissati. Tattha ayampīti pisaddo ‘‘idampi buddhe ratanaṃ paṇītaṃ, ayampi pārājiko hotī’’tiādīsu viya sampiṇḍanattho, tena uparimaṃ sampiṇḍeti. Vuttoti ayaṃ vuttasaddo kesohāraṇavappanavāpasamīkaraṇajīvitavuttipamuttabhāvapāvacanabhāvena pavattana ajjhenakathanādīsu dissati. Tathā hesa ‘‘kāpaṭiko māṇavo daharo vuttasiro’’tiādīsu (ma. ni. 2.426) kesohāraṇe āgato.

“此自说偈亦为世尊所说，我如是闻”，此巴利句仅见于部分典籍。其中“亦”（pi）字，如在“此亦是佛宝殊胜”、“此亦是波罗夷”等句中，有总括之义，它总括了其后的内容。“说”（vutta）一词，可见于剃发、播种、平整、活命、解脱、圣言的流传、学习、讲述等义。诚然，此词用于剃发之义，如在“迦波提迦学童（Kāpaṭika māṇava）年轻，已剃发（vuttasiro）”等句中（中部2.426）。

‘‘Gāvo tassa pajāyanti, khette vuttaṃ virūhati;

Vuttānaṃ phalamasnāti, yo mittānaṃ na dubbhatī’’ti. –

不背叛朋友的人，他的牛群繁衍，田里所播种的生长，并享用所播种的果实。

Ādīsu (jā. 2.22.19) vappane. ‘‘No ca kho paṭivutta’’ntiādīsu (pārā. 289) aṭṭhadaṇḍakādīhi vāpasamīkaraṇe. ‘‘Pannalomo paradattavutto migabhūtena cetasā viharāmī’’tiādīsu (cūḷava. 332) jīvitavuttiyaṃ. ‘‘Paṇḍupalāso bandhanā pavutto abhabbo haritattāyā’’tiādīsu (pārā. 92) bandhanato pamuttabhāve. ‘‘Gītaṃ vuttaṃ samīhita’’ntiādīsu (dī. ni. 1.285) pāvacanabhāvena pavattite. ‘‘Vutto pārāyaṇo’’tiādīsu ajjhene. ‘‘Vuttaṃ kho panetaṃ bhagavatā ‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’’’tiādīsu (ma. ni. 1.30) kathane. Idhāpi kathane eva daṭṭhabbo, tena ayampi udāno bhāsitoti attho. Itīti evaṃ. Me sutanti padadvayassa attho nidānavaṇṇanāyaṃ sabbākārato vuttoyeva. Pubbe ‘‘evaṃ me suta’’nti nidānavasena vuttoyeva hi attho idha nigamanavasena ‘‘iti me suta’’nti puna vutto. Vuttasseva hi atthassa puna vacanaṃ nigamananti. Itisaddassa atthuddhāro evaṃ-saddena samānatthatāya ‘‘evaṃ me suta’’nti ettha viya, atthayojanā ca itivuttakavaṇṇanāya amhehi pakāsitāyevāti tattha vuttanayeneva veditabboti.

于（《本生》Jā. 2.22.19）等处，为播种义。于“然未平整”（《波罗夷》Pārā. 289）等句中，为以八齿耙等平整田地义。于“我毛发已落，依他施而活，以如鹿之心而住”（《小品》Cūḷava. 332）等句中，为生计义。于“黄叶离枝，不堪复绿”（《波罗夷》Pārā. 92）等句中，为从束缚中解脱义。于“歌咏、言说、所求”（《长部》Dī. Ni. 1.285）等句中，为以言说的方式发生义。于“已说《彼岸道》”等句中，为读诵义。于“世尊曾说：‘诸比丘，当为我法之继承人，勿为我利养之继承人’”（《中部》Ma. Ni. 1.30）等句中，为言说义。于此亦当知为言说义，是故此《自说》(Udāna)亦为所说，此为其义。Iti即evaṃ（如是）之义。“me sutaṃ”（我闻）二词之义，已于因缘释义中详尽解说。往昔以“evaṃ me sutaṃ”（如是我闻）为开篇所说之义，于此复以“iti me sutaṃ”（我闻如是）为结尾再说。实则，重述已说之义，即为结尾。至于iti一词，因其义与evaṃ同，故其释义与“evaṃ me sutaṃ”句中类似，其义理关联我等已在《如是语》(Itivuttaka)的释义中阐明，是故当依彼处所述之法了知。

Paramatthadīpaniyā khuddakanikāyaṭṭhakathāya

《胜义灯》——《小部》义注

Udānasaṃvaṇṇanāpaṭhamabodhisuttavaṇṇanā niṭṭhitā.

《自说》释义之第一菩提经释义终。

2. Dutiyabodhisuttavaṇṇanā

2. 第二菩提经释义

2. Dutiye [Pg.43] paṭilomanti ‘‘avijjānirodhā saṅkhāranirodho’’tiādinā nayena vutto avijjādikoyeva paccayākāro anuppādanirodhena nirujjhamāno attano kattabbakiccassa akaraṇato paṭilomoti vuccati. Pavattiyā vā vilomanato paṭilomo, antato pana majjhato vā paṭṭhāya ādiṃ pāpetvā avuttattā ito aññenatthenettha paṭilomatā na yujjati. Paṭilomanti ca ‘‘visamaṃ candasūriyā parivattantī’’tiādīsu viya bhāvanapuṃsakaniddeso. Imasmiṃ asati idaṃ na hotīti imasmiṃ avijjādike paccaye asati maggena pahīne idaṃ saṅkhārādikaṃ phalaṃ na hoti nappavattati. Imassa nirodhā idaṃ nirujjhatīti imassa avijjādikassa paccayassa nirodhā maggena anuppattidhammataṃ āpāditattā idaṃ saṅkhārādikaṃ phalaṃ nirujjhati, nappavattatīti attho. Idhāpi yathā ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti ettha ‘‘imasmiṃ satiyeva, nāsati, imassa uppādā eva, na nirodhā’’ti antogadhaniyamatā dassitā. Evaṃ imasmiṃ asatiyeva, na sati, imassa nirodhā eva, na uppādāti antogadhaniyamatālakkhaṇā dassitāti veditabbaṃ. Sesamettha yaṃ vattabbaṃ, taṃ paṭhamabodhisuttavaṇṇanāya vuttanayānusārena veditabbaṃ.

2. 在第二（菩提经）中，对于“逆”(paṭiloma)而言，即是以“无明灭则行灭”等方式所说的，仅指以无明等为首的缘起法，其通过不再生起而寂灭，因不造作其应作之事，故称为“逆”。或者，因与流转相违，故为“逆”。然而，因为并未宣说从末端或中间开始而达到开端，所以在此处，“逆性”(paṭilomatā)不适用于此以外的其他意义。而“逆”(paṭilomaṃ)一词，如同在“日月错行”等句中，是中性词的表述。“此无则彼无”(imasmiṃ asati idaṃ na hoti)是指：当此无明等缘不存在，即被道断除时，此行等果便不生起、不流转。“此灭则彼灭”(imassa nirodhā idaṃ nirujjhati)是指：由于此无明等缘的寂灭，即通过道而达到不再生起的法性，此行等果便寂灭、不流转。此为其义。在此处，也如同在“此有故彼有，此生故彼生”中显示了“唯此有时，非无时；唯此生时，非灭时”的内在限定性一样，同样，应当了知，此处也显示了“唯此无时，非有时；唯此灭时，非生时”的内在限定性之相。此处其余应说之事，当依第一菩提经释义(paṭhamabodhisuttavaṇṇanā)中所说之理趣了知。

Evaṃ yathā bhagavā paṭilomapaṭiccasamuppādaṃ manasi akāsi, taṃ saṅkhepena dassetvā idāni vitthārena dassetuṃ ‘‘avijjānirodhā saṅkhāranirodho’’tiādi vuttaṃ. Tattha avijjānirodhāti ariyamaggena avijjāya anavasesanirodhā, anusayappahānavasena aggamaggena avijjāya accantasamugghāṭatoti attho. Yadipi heṭṭhimamaggehi pahīyamānā avijjā accantasamugghāṭavaseneva pahīyati, tathāpi na anavasesato pahīyati. Apāyagāminiyā hi avijjā paṭhamamaggena pahīyati. Tathā sakideva imasmiṃ loke sabbattha ca anariyabhūmiyaṃ upapattipaccayabhūtā avijjā yathākkamaṃ dutiyatatiyamaggehi pahīyati, na itarāti. Arahattamaggeneva hi sā anavasesaṃ pahīyatīti. Saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti. Evaṃ niruddhānaṃ pana saṅkhārānaṃ nirodhā viññāṇaṃ, viññāṇādīnañca nirodhā nāmarūpādīni niruddhāni eva hontīti dassetuṃ ‘‘saṅkhāranirodhā viññāṇanirodho’’tiādiṃ vatvā ‘‘evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti vuttaṃ. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva.

世尊如是作意逆缘起，此事已略说，今为广说，故说“无明灭则行灭”等。此处，“无明灭”之义为：由圣道无余灭尽无明，即以断除随眠的方式，由最上道彻底根除无明。虽然藉由较低诸道所断除的无明，也是以彻底根除的方式被断除，但并非无余而断。因为趣向恶趣的无明，由初道断除。同样，那作为在此世间以及一切非圣地中结生之缘的无明，依次由第二道与第三道所断除，其余的则不被断除。实唯有阿罗汉道，才能无余断尽彼无明。“行灭”即是诸行不复生起之灭。为开示“如是，由已灭诸行之灭，识亦灭；由识等之灭，名色等亦皆灭尽”，故说“行灭则识灭”等，复说“如是，此纯大苦蕴灭尽”。于此，所应说者，如前已说之理。

Apicettha [Pg.44] kiñcāpi ‘‘avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho’’ti ettāvatāpi sakalassa dukkhakkhandhassa anavasesato nirodho vutto hoti, tathāpi yathā anulome yassa yassa paccayadhammassa atthitāya yo yo paccayuppannadhammo na nirujjhati pavattati evāti imassa atthassa dassanatthaṃ ‘‘avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti vuttaṃ. Evaṃ tappaṭipakkhato tassa tassa paccayadhammassa abhāve so so paccayuppannadhammo nirujjhati nappavattatīti dassanatthaṃ idha ‘‘avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho…pe… dukkhakkhandhassa nirodho hotī’’ti vuttaṃ, na pana anulome viya kālattayapariyāpannassa dukkhakkhandhassa nirodhadassanatthaṃ. Anāgatasseva hi ariyamaggabhāvanāya asati uppajjanārahassa dukkhakkhandhassa ariyamaggabhāvanāya nirodho icchitoti ayampi viseso veditabbo.

再者，于此，虽然仅说“无明灭则行灭，行灭则识灭”，便已是说示了所有苦蕴的无余止息，然而，正如在顺观中，为了显示“因有此缘法，彼缘生法便不灭而持续”之义，而说“无明缘行……乃至集起”；同样地，为了显示与此相反的“因无此缘法，彼缘生法便止息而不持续”之义，此处才说“无明灭则行灭，行灭则识灭……乃至苦蕴的止息”。但这并非如顺观那样，是为了显示通于三世的苦蕴的止息。因为此处所期望的是，通过修习圣道，来止息那在未来若不修习圣道就会生起的苦蕴，此差别亦应了知。

Etamatthaṃ viditvāti yvāyaṃ ‘‘avijjānirodhādivasena saṅkhārādikassa dukkhakkhandhassa nirodho hotī’’ti vutto, sabbākārena etamatthaṃ viditvā. Imaṃ udānaṃ udānesīti imasmiṃ atthe vidite ‘‘avijjānirodhā saṅkhāranirodho’’ti evaṃ pakāsitassa avijjādīnaṃ paccayānaṃ khayassa avabodhānubhāvadīpakaṃ udānaṃ udānesīti attho.

【了知此义】是说：对于所说的“由无明等之灭，而有行等苦蕴之灭”此义，从一切方面了知之后。【他诵此自说偈】是说：当此义理被了知时，他诵出了一首自说偈，此偈能开显如“无明灭则行灭”所示的无明等诸缘灭尽之觉悟威力。此是其义。

Tatrāyaṃ saṅkhepattho – yasmā avijjādīnaṃ paccayānaṃ anuppādanirodhasaṅkhātaṃ khayaṃ avedi aññāsi paṭivijjhi, tasmā etassa vuttanayena ātāpino jhāyato brāhmaṇassa vuttappakārā bodhipakkhiyadhammā catusaccadhammā vā pātubhavanti uppajjanti pakāsenti vā. Atha yā paccayanirodhassa sammā aviditattā uppajjeyyuṃ pubbe vuttappabhedā kaṅkhā, tā sabbāpi vapayanti nirujjhantīti. Sesaṃ heṭṭhā vuttanayameva.

于此，此为要义：由于证知、了知、通达了无明等诸缘那名为“不生之灭”的尽，因此，对此依前述方式热忱禅修的婆罗门，前述种类的菩提分法或四圣谛便会显现、生起或阐明。又，那些因未能如实了知缘灭而可能生起的、先前所说种类的疑惑，彼等一切皆远离、息灭。其余的与前面所说的方式相同。

Dutiyabodhisuttavaṇṇanā niṭṭhitā.

第二菩提经释义终。

3. Tatiyabodhisuttavaṇṇanā

3. 第三菩提经释义

3. Tatiye anulomapaṭilomanti anulomañca paṭilomañca, yathāvuttaanulomavasena ceva paṭilomavasena cāti attho. Nanu ca pubbepi [Pg.45] anulomavasena paṭilomavasena ca paṭiccasamuppāde manasikārappavatti suttadvaye vuttā, idha kasmā punapi tadubhayavasena manasikārappavatti vuccatīti? Tadubhayavasena tatiyavāraṃ tattha manasikārassa pavattitattā. Kathaṃ pana tadubhayavasena manasikāro pavattito? Na hi sakkā apubbaṃ acarimaṃ anulomapaṭilomaṃ paṭiccasamuppādassa manasikāraṃ pavattetunti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘tadubhayaṃ ekajjhaṃ manasākāsī’’ti, atha kho vārena. Bhagavā hi paṭhamaṃ anulomavasena paṭiccasamuppādaṃ manasi karitvā tadanurūpaṃ paṭhamaṃ udānaṃ udānesi. Dutiyampi paṭilomavasena taṃ manasi karitvā tadanurūpameva udānaṃ udānesi. Tatiyavāre pana kālena anulomaṃ kālena paṭilomaṃ manasikaraṇavasena anulomapaṭilomaṃ manasi akāsi. Tena vuttaṃ – ‘‘anulomapaṭilomanti anulomañca paṭilomañca, yathāvuttaanulomavasena ceva paṭilomavasena cā’’ti. Iminā manasikārassa paguṇabalavabhāvo ca vasībhāvo ca pakāsito hoti. Ettha ca ‘‘anulomaṃ manasi karissāmi, paṭilomaṃ manasi karissāmi, anulomapaṭilomaṃ manasi karissāmī’’ti evaṃ pavattānaṃ pubbābhogānaṃ vasena nesaṃ vibhāgo veditabbo.

3. 在第三（经）中，所谓“顺逆行”(anulomapaṭiloma)，意即顺行与逆行，也就是依前述的顺行方式与逆行方式。先前在两部经中不是已经说过依顺行方式与逆行方式作意缘起了吗？为何此处又说依此二种方式作意呢？因为第三次是依此二种方式作意。然而，如何依此二种方式作意呢？难道不能不分先后地同时对缘起作顺行与逆行之作意吗？不应如此理解为“将顺行与逆行同时作意”，而是依次第。因为世尊先依顺行方式作意缘起，然后说了与之相应的第一个感兴语。第二次，又依逆行方式作意它（缘起），也说了与之相应的感兴语。然而在第三次，则是时而顺行，时而逆行，如此交替作意了顺逆行。因此说：“顺行与逆行，即顺行与逆行，亦即依前述的顺行方式与逆行方式”。藉此，显示了作意的精熟、强有力与自在。于此，应依“我将作意顺行，我将作意逆行，我将作意顺逆行”如此生起的先前专注，而了知它们的区别。

Tattha avijjāya tvevāti avijjāya tu eva. Asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā, aggamaggena anavasesaanuppādappahānāti attho. Saṅkhāranirodhoti sabbesaṃ saṅkhārānaṃ anavasesaṃ anuppādanirodho. Heṭṭhimena hi maggattayena keci saṅkhārā nirujjhanti, keci na nirujjhanti avijjāya sāvasesanirodhā. Aggamaggena panassā anavasesanirodhā na keci saṅkhārā na nirujjhantīti.

其中，“只有无明”（avijjāya tveva）是“avijjāya tu eva”（只是无明）的缩写。“无余离贪灭”（asesavirāganirodhā）是指通过名为“离贪”的道而无余地灭尽，其义为：通过最上道（aggamagga）无残余地断除、不再生起。“行灭”（saṅkhāranirodho）是指一切行无残余地、不再生起地灭尽。因为通过下三道，有些行灭尽，有些行不灭尽，这是由于无明有残余地灭尽。然而，通过最上道，由于那（无明）无残余地灭尽，故没有行不灭尽。

Etamatthaṃ viditvāti yvāyaṃ avijjādivasena saṅkhārādikassa dukkhakkhandhassa samudayo nirodho ca avijjādīnaṃ samudayā nirodhā ca hotīti vutto, sabbākārena etamatthaṃ viditvā. Imaṃ udānaṃ udānesīti idaṃ yena maggena yo dukkhakkhandhassa samudayanirodhasaṅkhāto attho kiccavasena ārammaṇakiriyāya ca vidito, tassa ariyamaggassa ānubhāvadīpakaṃ vuttappakāraṃ udānaṃ udānesīti attho.

“了知此义”（etamatthaṃ viditvā），是指以一切行相了知此义：即如所说，由于无明等的集起与灭尽，而有此行等苦蕴的集起与灭尽。“发出此感兴语”（imaṃ udānaṃ udānesi）之义为：通过某个道，以其作用及所缘而了知了那被称为苦蕴之集与灭的义理，为了显示那圣道的威力，而发出了如前所述的感兴语。

Tatrāyaṃ saṅkhepattho – yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa, tadā so brāhmaṇo tehi uppannehi bodhipakkhiyadhammehi yassa vā ariyamaggassa catusaccadhammā pātubhūtā[Pg.46], tena ariyamaggena vidhūpayaṃ tiṭṭhati mārasenaṃ, ‘‘kāmā te paṭhamā senā’’tiādinā (su. ni. 438; mahāni. 28; cūḷani. nandamāṇavapucchāniddesa 47) nayena vuttappakāraṃ mārasenaṃ vidhūpayanto vidhamento viddhaṃsento tiṭṭhati. Kathaṃ? Sūriyova obhāsayamantalikkhaṃ, yathā sūriyo abbhuggato attano pabhāya antalikkhaṃ obhāsentova andhakāraṃ vidhamento tiṭṭhati, evaṃ sopi khīṇāsavabrāhmaṇo tehi dhammehi tena vā ariyamaggena saccāni paṭivijjhantova mārasenaṃ vidhūpayanto tiṭṭhatīti.

此中，这是简要之义：当诸法对热勤、禅修的婆罗门确实显现时，那时，那婆罗门凭借那些已生起的菩提分法，或凭借那已显现四谛法的圣道，驱散魔军而住。他驱散、摧毁、消灭如“欲是你的第一军”（kāmā te paṭhamā senā）等方式所说的魔军而住。如何？“如同太阳照亮天空”，即如同升起的太阳以自身的光明照亮天空，同时驱散黑暗而住；同样，那漏尽婆罗门也凭借那些法或那圣道，在彻见诸谛的同时，驱散魔军而住。

Evaṃ bhagavatā paṭhamaṃ paccayākārapajānanassa, dutiyaṃ paccayakkhayādhigamassa, tatiyaṃ ariyamaggassa ānubhāvappakāsanāni imāni tīṇi udānāni tīsu yāmesu bhāsitāni. Katarāya rattiyā? Abhisambodhito sattamāya rattiyā. Bhagavā hi visākhapuṇṇamāya rattiyā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā nānānayehi tebhūmakasaṅkhāre sammasitvā ‘‘idāni aruṇo uggamissatī’’ti sammāsambodhiṃ pāpuṇi, sabbaññutappattisamanantarameva ca aruṇo uggacchīti. Tato teneva pallaṅkena bodhirukkhamūle sattāhaṃ vītināmento sampattāya pāṭipadarattiyā tīsu yāmesu vuttanayena paṭiccasamuppādaṃ manasi karitvā yathākkamaṃ imāni udānāni udānesi.

如是，世尊于一夜三时中诵此三感兴语，以开显了知缘起、证得缘灭与圣道之威力。于何夜耶？乃正等觉后第七夜。诚然，世尊于毘舍佉(Visākhā)月圆夜，初夜随念宿住，中夜清净天眼，后夜导智入缘起，以种种法门思择三有诸行，至“今将破晓”时，证得正等觉，甫证一切知性，黎明即起。其后，世尊即以彼跏趺坐于菩提树下度过七日，于第七夜之三时中，依前述之法作意缘起，次第诵出此等感兴语。

Khandhake pana tīsupi vāresu ‘‘paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsī’’ti (mahāva. 1) āgatattā khandhakaṭṭhakathāyaṃ ‘‘tīsupi yāmesu evaṃ manasi katvā paṭhamaṃ udānaṃ paccayākārapaccavekkhaṇavasena, dutiyaṃ nibbānapaccavekkhaṇavasena, tatiyaṃ maggapaccavekkhaṇavasenāti evaṃ imāni bhagavā udānāni udānesī’’ti vuttaṃ, tampi na virujjhati. Bhagavā hi ṭhapetvā ratanagharasattāhaṃ sesesu chasu sattāhesu antarantarā dhammaṃ paccavekkhitvā yebhuyyena vimuttisukhapaṭisaṃvedī vihāsi, ratanagharasattāhe pana abhidhammaparicayavaseneva vihāsīti.

然而，在《犍度》(Khandhaka)中，于三时亦皆有文云：“[世尊]顺逆思择缘起”（大品1）。故《犍度义注》中说：“世尊亦于三时中如是作意，以观察缘起故诵出第一感兴语，以观察涅槃故诵出第二感兴语，以观察道故诵出第三感兴语。”此说亦不相违。诚然，世尊除宝屋(Ratanaghara)七日外，于其余六个七日中，时而审察法，多住于感受解脱之乐；至于宝屋七日，则唯依通晓阿毗达摩(Abhidhamma)而住。

Tatiyabodhisuttavaṇṇanā niṭṭhitā.

第三菩提经释义终。

4. Huṃhuṅkasuttavaṇṇanā

4. 哼哼经释义

4. Catutthe [Pg.47] ajapālanigrodheti tassa kira chāyāyaṃ ajapālā gantvā nisīdanti, tenassa ‘‘ajapālanigrodho’’tveva nāmaṃ udapādi. Keci pana ‘‘yasmā tattha vede sajjhāyituṃ asamatthā mahallakabrāhmaṇā pākāraparikkhepayuttāni nivesanāni katvā sabbe vasiṃsu, tasmā ajapālanigrodhoti nāmaṃ jāta’’nti vadanti. Tatrāyaṃ vacanattho – na japantīti ajapā, mantānaṃ anajjhāyakāti attho, ajapā lanti ādiyanti nivāsaṃ etthāti ajapāloti. Yasmā vā majjhanhike samaye anto paviṭṭhe aje attano chāyāya pāleti rakkhati, tasmā ‘ajapālo’tissa nāmaṃ rūḷhanti apare. Sabbathāpi nāmametaṃ tassa rukkhassa, tassa samīpe. Samīpatthe hi etaṃ bhummaṃ ‘‘ajapālanigrodhe’’ti.

4. 第四，在阿迦巴喇榕树下。据说牧羊人常到那树荫下坐，因此它便有了“阿迦巴喇榕树”之名。另有人说：“因为年老的婆罗门无法在那里诵习吠陀，便建造了带有围墙的住所，全都住在那里，故得名阿迦巴喇榕树。”此名的语源分析是：“不诵念”（na japanti），故为“无诵者”（ajapā），意即不诵习真言者；“无诵者”于此取得住处，故名“阿迦巴拉”（ajapāla）。又或者，因为在正午时分，此树以其树荫庇护进入的山羊，另一些人便称其为“护羊者”（ajapālo）。总之，这都是那棵树的名字，亦指其附近。此处的“在阿迦巴喇榕树下”（ajapālanigrodhe）一词，是表示“在附近”之义的处格。

Vimuttisukhapaṭisaṃvedīti tatrapi dhammaṃ vicinanto vimuttisukhañca paṭisaṃvedento nisīdi. Bodhirukkhato puratthimadisābhāge esa rukkho hoti. Sattāhanti ca idaṃ na pallaṅkasattāhato anantarasattāhaṃ. Bhagavā hi pallaṅkasattāhato aparānipi tīṇi sattāhāni bodhisamīpeyeva vītināmesi.

所谓“感受解脱之乐”，是指（世尊）亦于彼处思维法义，并感受解脱之乐而坐。此树位于菩提树的东方。而此处的“七日”，并非紧接于结跏趺坐七日之后的那个七日。实则，世尊于结跏趺坐七日之后，又在菩提树附近度过了另外三个七日。

Tatrāyaṃ anupubbikathā – bhagavati kira sammāsambodhiṃ patvā sattāhaṃ ekapallaṅkena nisinne ‘‘na bhagavā vuṭṭhāti, kinnu kho aññepi buddhattakarā dhammā atthī’’ti ekaccānaṃ devatānaṃ kaṅkhā udapādi. Atha bhagavā aṭṭhame divase samāpattito vuṭṭhāya devatānaṃ kaṅkhaṃ ñatvā kaṅkhāvidhamanatthaṃ ākāse uppatitvā yamakapāṭihāriyaṃ dassetvā tāsaṃ kaṅkhaṃ vidhametvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā cattāri asaṅkhyeyyāni kappasatasahassañca upacitānaṃ pāramīnaṃ balādhigamaṭṭhānaṃ pallaṅkaṃ bodhirukkhañca animisehi cakkhūhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ. Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā puratthimato ca pacchimato ca āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. Tato pacchimadisābhāge devatā ratanagharaṃ māpayiṃsu[Pg.48], tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato anantanayaṃ samantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ. Evaṃ bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhato ajapālanigrodhaṃ upasaṅkamitvā tassa mūle pallaṅkena nisīdi.

此中次第如下：据说，世尊证得正等觉后，一跏趺坐，安坐七日。有些天神心生疑惑：“世尊未曾起座，莫非尚有其他成佛之法？”其后，世尊于第八日从三摩钵地(samāpatti)中起身，了知诸天神的疑惑，为断其疑，遂升至空中示现双神变，消除其疑。然后，世尊从宝座处，于东北方稍远处站立，以不瞬之目凝视着那宝座与菩提树——此乃其于四阿僧祇并十万劫中积集波罗蜜而得证果之处，如是度过七日。此地即成名为“不瞬塔”(Animisacetiya)。其后，于宝座与伫立处之间，在一条东西向长长的宝摇经行处(Ratanacaṅkama)经行，如是度过七日。此地即成名为“宝摇经行塔”(Ratanacaṅkamacetiya)。其后，于西方，诸天神化作一座宝屋(Ratanaghara)。世尊于彼处结跏趺坐，思择阿毗达摩藏，尤其是具有无尽法门的《发趣论》(Samantapaṭṭhāna)，如是度过七日。此地即成名为“宝屋塔”(Ratanagharacetiya)。如是于菩提树附近度过四周，至第五周时，世尊从菩提树去至阿迦巴喇榕树(Ajapālanigrodha)，于其树下结跏趺坐。

Tamhā samādhimhā vuṭṭhāsīti tato phalasamāpattisamādhito yathākālaparicchedaṃ vuṭṭhahi, vuṭṭhahitvā ca pana tattha evaṃ nisinne bhagavati eko brāhmaṇo taṃ gantvā pañhaṃ pucchi. Tena vuttaṃ ‘‘atha kho aññataro’’tiādi. Tattha aññataroti nāmagottavasena anabhiññāto apākaṭo eko. Huṃhuṅkajātikoti so kira diṭṭhamaṅgaliko mānathaddho mānavasena kodhavasena ca sabbaṃ avokkhajātikaṃ passitvā jigucchanto ‘‘huṃhu’’nti karonto vicarati, tasmā ‘‘huṃhuṅkajātiko’’ti vuccati, ‘‘huhukkajātiko’’tipi pāṭho. Brāhmaṇoti jātiyā brāhmaṇo.

从彼定起，是指从果等至定(phalasamāpattisamādhi)依时限而出定。出定后，当世尊正安坐于彼处时，有一婆罗门前往其处，向他提问。是故说：“尔时，某一……”等。于此，“某一”是指依名与姓而不为人知、不显赫的某人。“哼哼种姓”(Huṃhuṅkajātiko)者，据说彼婆罗门执著于所见之吉兆，傲慢顽固，因傲慢与瞋恚，见一切低于自己种姓者，即厌恶地作“哼！哼！”声而行，是故被称为“哼哼种姓”，亦有作“huhukkajātiko”之读法。“婆罗门”者，谓依种姓为婆罗门。

Yena bhagavāti yassaṃ disāyaṃ bhagavā nisinno. Bhummatthe hi etaṃ karaṇavacanaṃ. Yena vā disābhāgena bhagavā upasaṅkamitabbo, tena disābhāgena upasaṅkami. Atha vā yenāti hetuatthe karaṇavacanaṃ, yena kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti attho. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakārarogadukkhābhipīḷitattā āturakāyehi mahājanehi mahānubhāvo bhisakko viya rogatikicchanatthaṃ, nānāvidhakilesabyādhipīḷitattā āturacittehi devamanussehi kilesabyādhitikicchanatthaṃ dhammassavanapañhapucchanādikāraṇehi bhagavā upasaṅkamitabbo. Tena ayampi brāhmaṇo attano kaṅkhaṃ chinditukāmo upasaṅkami.

“往诣世尊处”(Yena bhagavā)，是指世尊所坐的方位。此实为处格义之具格(karaṇavacanaṃ)。或，应往诣世尊之方位，即往彼方位而去。复次，“yena”为因由义之具格，其义为：天人应以何因由往诣世尊，即以彼因由而往诣。以何因由应往诣世尊？犹如身有疾苦、为种种病苦所逼迫之众人，为疗愈其病而往诣具大威力之医者；同样地，心有疾苦、为种种烦恼病所逼迫之天人，为疗愈烦恼病，以闻法、问难等因由，应往诣世尊。是故，此婆罗门亦欲断除己之疑惑而前往。

Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā yaṃ ṭhānaṃ upasaṅkami, tatopi bhagavato samīpabhūtaṃ āsannataraṃ ṭhānaṃ upagantvāti attho. Sammodīti samaṃ sammā vā modi, bhagavā cānena, sopi bhagavatā ‘‘kacci bhoto khamanīyaṃ kacci yāpanīya’’ntiādinā paṭisanthārakaraṇavasena samappavattamodo ahosi. Sammodanīyanti sammodanārahaṃ sammodajananayoggaṃ. Kathanti kathāsallāpaṃ. Sāraṇīyanti saritabbayuttaṃ [Pg.49] sādhujanehi pavattetabbaṃ, kālantare vā cintetabbaṃ. Vītisāretvāti niṭṭhāpetvā. Ekamantanti bhāvanapuṃsakaniddeso. Ekasmiṃ ṭhāne, atisammukhādike cha nisajjadose vajjetvā ekasmiṃ padeseti attho. Etadavocāti etaṃ idāni vattabbaṃ ‘‘kittāvatā nu kho’’tiādivacanaṃ avoca.

走近后（Upasaṅkamitvā）：说明了接近行为的完成。或者说，他先走到一个地方，然后走到更靠近世尊、就在世尊身边的地方，这就是走近的意思。互相问候（Sammodī）：平等地或恰当地互相喜悦，世尊和他之间，通过诸如“尊者是否安好？是否容易生活？”等款待方式，产生了共同且持续的喜悦。值得问候的（Sammodanīyaṃ）：值得问候，适合产生喜悦。谈话（Kathaṃ）：指互相交谈。值得忆念的（Sāraṇīyaṃ）：值得回忆的，值得善人传颂的，或者在适当的时候值得思考的。交谈完毕后（Vītisāretvā）：指结束了谈话。坐在一旁（Ekamantaṃ）：是表状态的中性词用法（bhāvanapuṃsakaniddeso），指在一个地方，避开过于正对等六种不当的坐处，在一个角落的意思。说道（Etadavoca）：即说了现在要说的“以什么为限度呢”等话语。

Tattha kittāvatāti kittakena pamāṇena. Nūti saṃsayatthe nipāto. Khoti padapūraṇe. Bhoti brāhmaṇānaṃ jātisamudāgataṃ ālapanaṃ. Tathā hi vuttaṃ – ‘‘bhovādi nāma so hoti, sace hoti sakiñcano’’ti (ma. ni. 2.457; dha. pa. 396). Gotamāti bhagavantaṃ gottena ālapati. Kathaṃ panāyaṃ brāhmaṇo sampatisamāgato bhagavato gottaṃ jānātīti? Nāyaṃ sampatisamāgato, chabbassāni padhānakaraṇakāle upaṭṭhahantehi pañcavaggiyehi saddhiṃ caramānopi, aparabhāge taṃ vataṃ chaḍḍetvā uruvelāyaṃ senanigame eko adutiyo hutvā piṇḍāya caramānopi tena brāhmaṇena diṭṭhapubbo ceva sallapitapubbo ca. Tena so pubbe pañcavaggiyehi gayhamānaṃ bhagavato gottaṃ anussaranto, ‘‘bho gotamā’’ti bhagavantaṃ gottena ālapati. Yato paṭṭhāya vā bhagavā mahābhinikkhamanaṃ nikkhamanto anomanadītīre pabbajito, tato pabhuti ‘‘samaṇo gotamo’’ti cando viya sūriyo viya ca pākaṭo paññāto, na tassa gottajānane kāraṇaṃ gavesitabbaṃ.

于此，“以几何”，即以何等量。“nu”是表疑问的不变词。“kho”是补足语气的词。“bho”是婆罗门依其种姓而来的称呼。诚如所言：“若其有所属，则被称为‘说bho者’。”“乔达摩”，是以种姓称呼世尊。然则，这位刚来的婆罗门如何得知世尊的种姓呢？他并非刚来之人。当世尊六年行苦行时，与侍奉的五群比丘同行，其后舍弃彼修行，于优楼频螺的军村独自无伴地为乞食而行时，也曾被那位婆罗门见过且交谈过。因此，他回忆起先前五群比丘所称呼的世尊之种姓，而以“贤者乔达摩”来称呼世尊。或者，自从世尊行大出离，于阿诺玛河(Anomā)畔出家以来，“沙门乔达摩”之名便如日月般显赫闻名，不应去探究他知晓其种姓的原因。

Brāhmaṇakaraṇāti brāhmaṇaṃ karontīti brāhmaṇakaraṇā, brāhmaṇabhāvakarāti attho. Ettha ca kittāvatāti etena yehi dhammehi brāhmaṇo hoti, tesaṃ dhammānaṃ parimāṇaṃ pucchati. Katame ca panāti iminā tesaṃ sarūpaṃ pucchati.

“造就婆罗门之法”，即“能造就婆罗门者”，其义为“能成就婆罗门状态之法”。于此，以“以几何”是询问成就婆罗门之法的数量；以“是哪些”则是询问彼等之自性。

Etamatthaṃ viditvāti etaṃ tena puṭṭhassa pañhassa sikhāpattaṃ atthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi, na pana tassa brāhmaṇassa dhammaṃ desesi. Kasmā? Dhammadesanāya abhājanabhāvato. Tathā hi tassa brāhmaṇassa imaṃ gāthaṃ sutvā na saccābhisamayo ahosi. Yathā ca imassa, evaṃ upakassa ājīvakassa buddhaguṇappakāsanaṃ. Dhammacakkappavattanato hi [Pg.50] pubbabhāge bhagavatā bhāsitaṃ paresaṃ suṇantānampi tapussabhallikānaṃ saraṇadānaṃ viya vāsanābhāgiyameva jātaṃ, na sekkhabhāgiyaṃ, na nibbedhabhāgiyaṃ. Esā hi dhammatāti.

了知此义后——即了知彼所问问题之究竟义后——世尊于彼时说此感叹语，但并未为那位婆罗门说法。何以故？因其非说法之器。诚然，那位婆罗门听闻此偈后并未证悟真理。此婆罗门之情形，亦如对优波迦(Upaka)裸行顺命外道一般，仅为彰显佛德。因为在转法轮前的阶段，世尊所说之法，即使对提普萨(Tapussa)与跋利迦(Bhallika)等听闻者授与皈依，也仅成熏习分，非有学分，非抉择分。此实为法性。

Tattha yo brāhmaṇoti yo bāhitapāpadhammatāya brāhmaṇo, na diṭṭhamaṅgalikatāya huṃhuṅkārakasāvādipāpadhammayutto hutvā kevalaṃ jātimattakena brahmaññaṃ paṭijānāti. So brāhmaṇo bāhitapāpadhammattā huṃhuṅkārappahānena nihuṃhuṅko, rāgādikasāvābhāvena nikkasāvo, bhāvanānuyogayuttacittatāya yatatto, sīlasaṃyamena vā saṃyatacittatāya yatatto, catumaggañāṇasaṅkhātehi vedehi antaṃ saṅkhārapariyosānaṃ nibbānaṃ, vedānaṃ vā antaṃ gatattā vedantagū. Maggabrahmacariyassa vusitattā vusitabrahmacariyo, dhammena so brahmavādaṃ vadeyya ‘‘brāhmaṇo aha’’nti etaṃ vādaṃ dhammena ñāyena vadeyya. Yassa sakalalokasannivāsepi kuhiñci ekārammaṇepi rāgussado, dosussado, mohussado, mānussado, diṭṭhussadoti ime ussadā natthi, anavasesaṃ pahīnāti attho.

其中，所谓婆罗门，是指因断除恶法而成为婆罗门的人，而非仅凭种姓自称婆罗门，却执取见瑞相、发出“吽吽”之声、具足烦恼垢等恶法的人。这位婆罗门因断除恶法，故无“吽吽”之声；因无贪等烦恼垢，故无垢；因精勤禅修而心已调伏，或因戒律摄持而心已调伏；因以四道智通达诸行止息之涅槃，或因已达诸吠陀（Veda）之究竟，故为吠陀终达者。因已住于道梵行，故为已住梵行者。他应如法如理地说“我是婆罗门”此语。于他而言，在整个世间，于任何一个所缘境上，贪、瞋、痴、慢、见等溢流皆无，已无余断除。

Catutthasuttavaṇṇanā niṭṭhitā.

第四经释义终。

5. Brāhmaṇasuttavaṇṇanā

5. 婆罗门经释义

5. Pañcame sāvatthiyanti evaṃnāmake nagare. Tañhi savatthassa nāma isino nivāsaṭṭhāne māpitattā sāvatthīti vuccati, yathā kākandī, mākandīti. Evaṃ tāva akkharacintakā. Aṭṭhakathācariyā pana bhaṇanti – yaṃkiñci manussānaṃ upabhogaparibhogaṃ sabbamettha atthīti sāvatthi. Satthasamāyoge ca kimettha bhaṇḍamatthīti pucchite sabbamatthītipi vacanaṃ upādāya sāvatthīti.

5. 第五经中，于舍卫城(Sāvatthī)者，即于此名之城。其城因于名为萨瓦塔(Savatthassa)之仙人住处建造，故称舍卫城，犹如迦 kandī、摩 kandī。此为语源家之说。然义注师言：“人之所用所享，一切此处悉有”，故名舍卫城。又，于商队聚集时，若被问及“此处有何货物？”，答曰“一切皆有”，故亦称舍卫城。

‘‘Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ;

Tasmā sabbamupādāya, sāvatthīti pavuccatī’’ti. (ma. ni. aṭṭha. 1.14);

“一切资具常丰足，舍卫城中悉具备；因其具足诸所需，故此名为舍卫城。”(ma. ni. aṭṭha. 1.14);

Tassaṃ [Pg.51] sāvatthiyaṃ, samīpatthe cetaṃ bhummavacanaṃ. Jetavaneti attano paccatthike jinātīti jeto, raññā vā paccatthikajane jite jātoti jeto, maṅgalakamyatāya vā tassa evaṃ nāmameva katanti jeto. Vanayatīti vanaṃ, attano sampattiyā sattānaṃ attani bhattiṃ karoti uppādetīti attho. Vanuke iti vā vanaṃ, nānāvidhakusumagandhasammodamattakokilādivihaṅgavirutālāpehi mandamārutacalitarukkhasākhāpallavahatthehi ca ‘‘etha maṃ paribhuñjathā’’ti pāṇino yācati viyāti attho. Jetassa vanaṃ jetavanaṃ. Tañhi jetena kumārena ropitaṃ saṃvaddhitaṃ paripālitaṃ. Sova tassa sāmī ahosi, tasmā jetavananti vuccati, tasmiṃ jetavane.

于彼舍卫城中，此为邻近义之方位格。于祇陀林(Jetavana)者：“祇”，因能战胜(jināti)己之怨敌，故名祇(Jeta)；或因其生于国王战胜敌寇之时，故名祇；或为求吉祥而得此名，故名祇。“林”(vana)，义为以其丰饶令众生心生归附(vanayati)；或如以种种花香、悦耳鸟鸣，及微风吹动之枝叶为手，招引众生言：“来此享用！”，犹如乞求(vanute)，故名为林。祇之林，故名祇陀林。此林乃祇陀王子所植、所育、所护，彼为此林之主，故称祇陀林。于彼祇陀林中。

Anāthapiṇḍikassa ārāmeti mātāpitūhi gahitanāmavasena sudatto nāma so mahāseṭṭhi, sabbakāmasamiddhitāya pana vigatamalamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍaṃ deti, tasmā anāthapiṇḍikoti vuccati. Āramanti ettha pāṇino visesena pabbajitāti ārāmo, pupphaphalādisobhāya nātidūranāccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti anukkaṇṭhitā hutvā vasantīti attho. Vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃyeva ānetvā rametīti ārāmo. So hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahi hiraññakoṭīhi koṭisanthārena kiṇitvā aṭṭhārasahi hiraññakoṭīhi senāsanāni kārāpetvā aṭṭhārasahi hiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena buddhappamukhassa saṅghassa niyyātito, tasmā ‘‘anāthapiṇḍikassa ārāmo’’ti vuccati. Tasmiṃ anāthapiṇḍikassa ārāme.

给孤独园。那位由父母取名为善施(Sudatta)的大富长者，因其具足一切欲乐、远离悭吝之垢、以及具足慈悲等功德，恒常施食予无依者，故被称为“给孤独”(Anāthapiṇḍika)。所谓“园林”(ārāma)，是众生，尤其是出家众，于此喜乐之处；又因其具足花果等美景，以及不远不近等五种卧坐处之条件，（人们）从各处前来，欢喜、极喜乐，无有厌倦地安住，是为此义。或又，因其具足上述种种条件，即使人们去了别处，此园林也能将他们引回其内部，令他们喜乐，故称为“园林”。此园林实为给孤独长者从祇陀(Jeta)王子的手中，以一亿八千万金钱铺满地面而购得，又以一亿八千万金钱建造诸卧坐处，再以一亿八千万金钱完成寺院庆典，如是共计花费五亿四千万金钱，奉献给以佛陀为首的僧团，是故称为“给孤独园”。于此给孤独园中。

Ettha ca ‘‘jetavane’’ti vacanaṃ purimasāmiparikittanaṃ, ‘‘anāthapiṇḍikassa ārāme’’ti pacchimasāmiparikittanaṃ. Ubhayampi dvinnaṃ pariccāgavisesaparidīpanena puññakāmānaṃ āyatiṃ diṭṭhānugatiāpajjanatthaṃ. Tattha hi dvārakoṭṭhakapāsādakaraṇavasena bhūmivikkayaladdhā aṭṭhārasa hiraññakoṭiyo anekakoṭiagghanakā rukkhā ca jetassa pariccāgo, catupaññāsa koṭiyo [Pg.52] anāthapiṇḍikassa. Iti tesaṃ pariccāgaparikittanena ‘‘evaṃ puññakāmā puññāni karontī’’ti dassento dhammabhaṇḍāgāriko aññepi puññakāme tesaṃ diṭṭhānugatiāpajjane niyojetīti.

于此，“在祇陀林”一语，是称扬前主人；“在给孤独园”一语，是称扬后主人。两者并举，是为了通过彰显此二人的殊胜布施，让乐善者于未来得见而仿效。其中，祇陀的布施，包括价值无数的树木，以及他用卖地所得的一亿八千万金钱所建的门楼宫殿；而给孤独的布施，则是五亿四千万金钱。如是，通过称扬他们的布施，法藏主（阿难）开示道：“乐善者当如是行诸善业”，并以此激励其他乐善者去仿效他们的行为。

Tattha siyā – yadi tāva bhagavā sāvatthiyaṃ viharati, ‘‘jetavane’’ti na vattabbaṃ. Atha jetavane viharati, ‘‘sāvatthiya’’nti na vattabbaṃ. Na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumhā ‘‘samīpatthe etaṃ bhummavacana’’nti. Tasmā yadidaṃ sāvatthiyā samīpe jetavanaṃ, tattha viharanto ‘‘sāvatthiyaṃ viharati jetavane’’ti vutto. Gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsaṭṭhānadassanatthaṃ sesavacananti.

此处可能会有这样的疑问：如果世尊住在舍卫城，就不应该说“祇陀林”；如果住在祇陀林，就不应该说“舍卫城”。因为不可能在同一时间住在两个地方。但不应该这样理解，我们不是已经说过“这是表示邻近场所的地格词”吗？因此，当（世尊）住在舍卫城附近的祇陀林时，才会被称为“住在舍卫城的祇陀林”。说舍卫城是为了说明他的行乞区域，其余的说法则是为了说明适合出家人的居住场所。

Āyasmā ca sāriputtotiādīsu āyasmāti piyavacanaṃ. Casaddo samuccayattho. Rūpasāriyā nāma brāhmaṇiyā puttoti sāriputto. Mahāmoggallānoti pūjāvacanaṃ. Guṇavisesehi mahanto moggallānoti hi mahāmoggallāno. Revatoti khadiravanikarevato, na kaṅkhārevato. Ekasmiñhi divase bhagavā rattasāṇiparikkhitto viya suvaṇṇayūpo, pavāḷadhajaparivārito viya suvaṇṇapabbato, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, sattaratanasamujjalāya caturaṅginiyā senāya parivārito viya cakkavatti rājā, mahābhikkhusaṅghaparivuto gaganamajjhe candaṃ uṭṭhāpento viya catunnaṃ parisānaṃ majjhe dhammaṃ desento nisinno hoti. Tasmiṃ samaye ime aggasāvakā mahāsāvakā ca bhagavato pāde vandanatthāya upasaṅkamiṃsu.

在“具寿（Āyasmā）舍利弗”等词中，“具寿”是敬爱之语。“及”字是集聚之义。因是名为“舍利”（Rūpasārī）的婆罗门女之子，故称“舍利弗”。“大目犍连”是尊称。因功德殊胜而伟大，故称“大目犍连”。“瑞瓦达”是指金合欢林中的瑞瓦达（Khadiravanikarevato），不是指康卡瑞瓦达（Kaṅkhārevato）。一天，世尊犹如被红色帷幕围绕的黄金柱；如同饰以珊瑚旗帜的金山；又如九万只天鹅围绕的鹅王持国（Dhataraṭṭha）；还像七宝照耀、四兵围绕的转轮圣王。他被大比丘僧团簇拥，犹如在天空中升起明月一般，于四众之中宣讲佛法而安坐。当时，这些上首弟子和大弟子们，为了礼敬世尊的双足而前来拜见。

Bhikkhū āmantesīti attānaṃ parivāretvā nisinnabhikkhū te āgacchante dassetvā abhāsi. Bhagavā hi te āyasmante sīlasamādhipaññādiguṇasampanne paramena upasamena samannāgate paramāya ākappasampattiyā yutte upasaṅkamante passitvā pasannamānaso tesaṃ guṇavisesaparikittanatthaṃ bhikkhū āmantesi ‘‘ete, bhikkhave, brāhmaṇā āgacchanti, ete, bhikkhave, brāhmaṇā āgacchantī’’ti. Pasādavasena etaṃ āmeḍitaṃ, pasaṃsāvasenātipi vattuṃ yuttaṃ. Evaṃ vutteti evaṃ bhagavatā te [Pg.53] āyasmante ‘‘brāhmaṇā’’ti vutte. Aññataroti nāmagottena apākaṭo, tassaṃ parisāyaṃ nisinno eko bhikkhu. Brāhmaṇajātikoti brāhmaṇakule jāto. So hi uḷārabhogā brāhmaṇamahāsālakulā pabbajito. Tassa kira evaṃ ahosi ‘‘ime lokiyā ubhatosujātiyā brāhmaṇasikkhānipphattiyā ca brāhmaṇo hoti, na aññathāti vadanti, bhagavā ca ete āyasmante brāhmaṇāti vadati, handāhaṃ bhagavantaṃ brāhmaṇalakkhaṇaṃ puccheyya’’nti etadatthameva hi bhagavā tadā te there ‘‘brāhmaṇā’’ti abhāsi. Brahmaṃ aṇatīti brāhmaṇoti hi jātibrāhmaṇānaṃ nibbacanaṃ. Ariyā pana bāhitapāpatāya brāhmaṇā. Vuttañhetaṃ – ‘‘bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccatī’’ti (dha. pa. 388). Vakkhati ca ‘‘bāhitvā pāpake dhamme’’ti.

“‘向比丘们说’是指世尊向围绕着他而坐的比丘们，指着那些前来的具寿们而说。因为世尊看见那些具足戒、定、慧等功德，成就最上寂静，具有最上威仪的具寿们前来时，心生净信，为了宣扬他们殊胜的功德，便向比丘们说：‘比丘们，这些婆罗门来了！比丘们，这些婆罗门来了！’这重复是出于净信而说，也可说是出于赞叹。‘如是说’是指当世尊这样称呼那些具寿为‘婆罗门’时，会众中坐着一位不知名姓的比丘，他出身于婆罗门种姓，是从财富广大的大婆罗门家族出家的。他心想：‘这些世间人说，唯有父母双方出身清净，并且完成婆罗门学业者，才是婆罗门，否则就不是。而世尊却称呼这些具寿为婆罗门。那么，我应当去问世尊婆罗门的特征。’世尊当时称呼那些长老为‘婆罗门’，正是为此目的。对种姓婆罗门而言，‘婆罗门’的释义是‘通晓梵(Brahma)者’；而对圣者而言，则是因为排除了恶法而为婆罗门。经中也说：‘因排除恶法故为婆罗门，因行为寂静故称沙门(samaṇa)。’（法句经388）并且（世尊）也将说：‘排除了诸恶法’。

Etamatthaṃ viditvāti etaṃ brāhmaṇasaddassa paramatthato sikhāpattamatthaṃ jānitvā. Imaṃ udānanti imaṃ paramatthabrāhmaṇabhāvadīpakaṃ udānaṃ udānesi.

“‘知晓此义后’是指知晓了‘婆罗门’一词的究竟意义，即其已达顶点的含义。于是（世尊）诵说了这首开显究竟婆罗门状态的优陀那(udāna)。

Tattha bāhitvāti bahi katvā, attano santānato nīharitvā samucchedappahānavasena pajahitvāti attho. Pāpake dhammeti lāmake dhamme, duccaritavasena tividhaduccaritadhamme, cittuppādavasena dvādasākusalacittuppāde, kammapathavasena dasākusalakammapathe, pavattibhedavasena anekabhedabhinne sabbepi akusaladhammeti attho. Ye caranti sadā satāti ye sativepullappattatāya sabbakālaṃ rūpādīsu chasupi ārammaṇesu satatavihāravasena satā satimanto hutvā catūhi iriyāpathehi caranti. Satiggahaṇeneva cettha sampajaññampi gahitanti veditabbaṃ. Khīṇasaṃyojanāti catūhipi ariyamaggehi dasavidhassa saṃyojanassa samucchinnattā parikkhīṇasaṃyojanā. Buddhāti catusaccasambodhena buddhā. Te ca pana sāvakabuddhā, paccekabuddhā, sammāsambuddhāti tividhā, tesu idha sāvakabuddhā adhippetā. Te ve lokasmi brāhmaṇāti te seṭṭhatthena brāhmaṇasaṅkhāte dhamme ariyāya jātiyā jātā, brāhmaṇabhūtassa vā bhagavato orasaputtāti imasmiṃ sattaloke paramatthato brāhmaṇā nāma, na jātigottamattehi, na jaṭādhāraṇādimattena vāti attho. Evaṃ imesu dvīsu suttesu brāhmaṇakarā [Pg.54] dhammā arahattaṃ pāpetvā kathitā, nānajjhāsayatāya pana sattānaṃ desanāvilāsena abhilāpanānattena desanānānattaṃ veditabbaṃ.

于此，“已排除”(bāhitvāti)者，义为：置于外，从自身相续中拔除，以断灭舍断的方式舍弃。“诸恶法”(pāpake dhamme)者，义为：诸卑劣法。就恶行而言，是三恶行；就心生起而言，是十二不善心生起；就业道而言，是十不善业道；就事行差别而言，是种种差别的一切不善法。“恒常具念而行者”(ye caranti sadā satā)者，谓：彼等因念圆满，于一切时，于色等六所缘境中，以恒住的方式，具念而以四威仪行。当知于此，由取念，亦已取正知。“诸结已尽者”(khīṇasaṃyojanā)者，谓：以四圣道断尽十种结，故诸结已遍尽。“佛陀”(buddhā)者，谓：因彻知四谛而为佛。彼等复有声闻佛、独觉佛、正等觉佛三种。于此，意指声闻佛。“彼等实为世间之婆罗门”(te ve lokasmiṃ brāhmaṇā)者，义为：彼等以殊胜义，名为婆罗门。由圣种姓而生，或为已成婆罗门之世尊的亲子，是故于此有情世间中，依胜义而名为婆罗门，非仅由种姓，非仅由结发等。如是，于此二经中，宣说作成婆罗门之法，令其至于阿罗汉果。又，因有情意乐各异，及说法之善巧与言辞之不同，当知说法亦有种种不同。

Pañcamasuttavaṇṇanā niṭṭhitā.

第五经释义终。

6. Mahākassapasuttavaṇṇanā

6. 大迦叶经释义

6. Chaṭṭhe rājagaheti evaṃnāmake nagare. Tañhi mahāmandhātumahāgovindādīhi pariggahitattā ‘‘rājagaha’’nti vuccati. ‘‘Durabhibhavanīyattā paṭirājūnaṃ gahabhūtanti rājagaha’’ntiādinā aññenettha pakārena vaṇṇayanti. Kintehi? Nāmametaṃ tassa nagarassa. Taṃ panetaṃ buddhakāle cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ yakkhapariggahitaṃ tesaṃ vasanaṭṭhānaṃ hutvā tiṭṭhati. Veḷuvane kalandakanivāpeti veḷuvananti tassa vihārassa nāmaṃ. Taṃ kira aṭṭhārasahatthubbedhena pākārena parikkhittaṃ buddhassa bhagavato vasanānucchavikāya mahatiyā gandhakuṭiyā aññehi ca pāsādakuṭileṇamaṇḍapacaṅkamadvārakoṭṭhakādīhi paṭimaṇḍitaṃ bahi veḷūhi parikkhittaṃ ahosi nīlobhāsaṃ manoramaṃ, tena ‘‘veḷuvana’’nti vuccati. Kalandakānañcettha nivāpaṃ adaṃsu, tasmā ‘‘kalandakanivāpo’’ti vuccati. Pubbe kira aññataro rājā taṃ uyyānaṃ kīḷanatthaṃ paviṭṭho surāmadamatto divāseyyaṃ upagato supi, parijanopissa ‘‘sutto rājā’’ti pupphaphalādīhi palobhiyamāno ito cito ca pakkāmi. Atha surāgandhena aññatarasmā rukkhasusirā kaṇhasappo nikkhamitvā rañño abhimukho āgacchati. Taṃ disvā rukkhadevatā ‘‘rañño jīvitaṃ dassāmī’’ti kalandakavesena gantvā kaṇṇamūle saddamakāsi. Rājā paṭibujjhi, kaṇhasappo nivatto. So taṃ disvā ‘‘imāya kāḷakāya mama jīvitaṃ dinna’’nti kāḷakānaṃ nivāpaṃ tattha paṭṭhapesi, abhayaghosañca ghosāpesi. Tasmā tato paṭṭhāya taṃ ‘‘kalandakanivāpa’’nti saṅkhaṃ gataṃ. Kalandakāti hi kāḷakānaṃ nāmaṃ, tasmiṃ veḷuvane kalandakanivāpe.

6. 在王舍城(Rājagaha)中。此城因曾被真言王(Mandhātu)、大果文达(Mahāgovinda)等所占据，故称“王舍城”。亦有人以其他方式解释，如：“因其难以被敌王征服，且为执取敌王之处，故名王舍城”等。这些都无关紧要，这只是那座城市的名字。这座城市在佛陀时代和转轮王时代是座城池，其余时期则荒废，成为夜叉(Yakkha)所占据，作为他们居住之所。竹林(Veḷuvana)即是那座精舍之名。据说，该精舍被十八肘高的围墙所环绕，与世尊的居所相称的宏伟香房以及其他的殿堂、孤邸、石窟、凉亭、经行处、门楼等庄严装饰，外围环绕着竹子，青翠悦目，因此被称为“竹林”。人们在此处也给迦兰陀（一种松鼠）喂食，因此被称为“迦兰陀饲养地”(Kalandakanivāpa)。从前，有位国王为了游玩而进入那座花园，酒醉后白天睡着了。他的随从们见国王睡着了，便被花果所引诱，四散离开了。此时，一条黑蛇闻到酒味，从一棵树的树洞里爬出来，朝国王爬去。树神见状，心想：“我要救国王的性命”，于是化作迦兰陀（松鼠）的样子，来到国王耳边发出声响。国王醒了，黑蛇便退了回去。国王见到它后，心想：“是这只黑松鼠救了我的性命”，于是就在那里为黑松鼠们设立了饲养地，并颁布了免于惊扰的法令。因此，从那时起，那里就得名为“迦兰陀饲养地”。“迦兰陀”(Kalandaka)是黑松鼠的名字，在那个竹林中的迦兰陀饲养地。

Mahākassapoti mahantehi sīlakkhandhādīhi samannāgatattā mahanto kassapoti mahākassapo, apica kumārakassapattheraṃ upādāya ayaṃ mahāthero [Pg.55] ‘‘mahākassapo’’ti vuccati. Pippaliguhāyanti tassā kira guhāya dvārasamīpe eko pippalirukkho ahosi, tena sā ‘‘pippaliguhā’’ti paññāyittha. Tassaṃ pippaliguhāyaṃ. Ābādhikoti ābādho assa atthīti ābādhiko, byādhikoti attho. Dukkhitoti kāyasannissitaṃ dukkhaṃ sañjātaṃ assāti dukkhito, dukkhappattoti attho. Bāḷhagilānoti adhimattagelañño, taṃ pana gelaññaṃ sato sampajāno hutvā adhivāsesi. Athassa bhagavā taṃ pavattiṃ ñatvā tattha gantvā bojjhaṅgaparittaṃ abhāsi, teneva therassa so ābādho vūpasami. Vuttañhetaṃ bojjhaṅgasaṃyutte –

大迦叶(Mahākassapa)，因具足殊胜的戒蕴等，故名“大迦叶”。又，相对于鸠摩罗迦叶(Kumārakassapa)长老，此大长老被称为“大迦叶”。毕巴离洞窟(Pippaliguhā)，据说在该洞窟的入口附近有一棵毕巴离树，因此它被称为“毕巴离洞窟”。在那毕巴离洞窟中。有病(ābādhiko)，意即有病之人。有苦(dukkhito)，意即身受苦痛之人。病重(bāḷhagilāno)，意即病势沉重。而他具念正知地忍受该病痛。其后，世尊得知此事，前往彼处，诵说觉支经，长老之病因此平息。此事于《觉支相应》(Bojjhaṅgasaṃyutta)中说：

‘‘Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā…pe… etadavoca – ‘kacci te, kassapa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’ti? ‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me bhante, dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo’ti.

那时，具寿大迦叶住于毕巴离洞窟，有病，为苦所逼，病势沉重。其时，世尊于傍晚时分从独住处起身，前往具寿大迦叶所在之处。抵达后，即于所设之座坐下。坐下后，世尊……说此言：“迦叶，你尚可忍耐，尚可维持吗？你的苦受是正在减退，而非增进吗？其减退之势可知，而非增进之势吗？”“世尊，我不能忍耐，不能维持。世尊，我剧烈的苦受正在增进，而非减退；其增进之势可知，而非减退之势。”

‘‘‘Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahūlīkatā abhiññāya sambodhāya nibbānāya saṃvattantī’ti. ‘Taggha bhagavā bojjhaṅgā, taggha, sugata, bojjhaṅgā’’’ti.

“迦叶，此七觉支乃我善说、已修习、已多修习者，其导向证智、正觉、涅槃。何等为七？迦叶，念觉支乃我善说、已修习、已多修习者，其导向证智、正觉、涅槃……（中略）……迦叶，舍觉支乃我善说、已修习、已多修习者，其导向证智、正觉、涅槃。迦叶，此七觉支乃我善说、已修习、已多修习者，其导向证智、正觉、涅槃。”“诚然，世尊，此乃觉支！诚然，善逝，此乃觉支！”

‘‘Idamavoca bhagavā. Attamano āyasmā mahākassapo bhagavato bhāsitaṃ abhinandi. Vuṭṭhahi cāyasmā mahākassapo tamhā [Pg.56] ābādhā, tathā pahīno cāyasmato mahākassapassa so ābādho ahosī’’ti.

世尊说此语已。具寿大迦叶心怀悦豫，欢喜世尊所说。具寿大迦叶从彼病愈，具寿大迦叶之疾遂得除愈。

Tena vuttaṃ – ‘‘atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsī’’ti.

是故说：“尔后，具寿大迦叶于后时从彼病愈。”

Etadahosīti pubbe gelaññadivasesu saddhivihārikehi upanītaṃ piṇḍapātaṃ paribhuñjitvā vihāre eva ahosi. Athassa tamhā ābādhā vuṭṭhitassa etaṃ ‘‘yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyya’’nti parivitakko ahosi. Pañcamattāni devatāsatānīti sakkassa devarañño paricārikā pañcasatā kakuṭapādiniyo accharāyo. Ussukkaṃ āpannāni hontīti therassa piṇḍapātaṃ dassāmāti pañcapiṇḍapātasatāni sajjetvā suvaṇṇabhājanehi ādāya antarāmagge ṭhatvā, ‘‘bhante, imaṃ piṇḍapātaṃ gaṇhatha, saṅgahaṃ no karothā’’ti vadamānā piṇḍapātadāne yuttappayuttāni honti. Tena vuttaṃ ‘‘āyasmato mahākassapassa piṇḍapātappaṭilābhāyā’’ti.

此事缘由如是：往昔患病之时，食用同住弟子所带来之食，唯住于精舍。其后，彼从病愈，心生此念：“我今宁可入王舍城(Rājagaha)乞食。”所谓“五百天女”者，乃天帝释之侍女，五百鸠足天女。所谓“生起热忱”者，谓彼等心念：“我等当供养长老饮食。”于是备妥五百份饮食，以金钵盛之，立于路中，言：“尊者，请受此食，请慈愍我等。”于施食之事，勤勉不懈。是故说“为令具寿大迦叶获得饮食”。

Sakko kira devarājā therassa cittappavattiṃ ñatvā tā accharāyo uyyojesi ‘‘gacchatha tumhe ayyassa mahākassapattherassa piṇḍapātaṃ datvā attano patiṭṭhaṃ karothā’’ti. Evaṃ hissa ahosi ‘‘imāsu sabbāsu gatāsu kadāci ekissāpi hatthato piṇḍapātaṃ thero paṭiggaṇheyya, taṃ tassā bhavissati dīgharattaṃ hitāya sukhāyā’’ti. Paṭikkhipi thero, ‘‘bhante, mayhaṃ piṇḍapātaṃ gaṇhatha, mayhaṃ piṇḍapātaṃ gaṇhathā’’ti vadantiyo ‘‘gacchatha tumhe katapuññā mahābhogā, ahaṃ duggatānaṃ saṅgahaṃ karissāmī’’ti vatvā, ‘‘bhante, mā no nāsetha, saṅgahaṃ no karothā’’ti vadantiyo punapi paṭikkhipitvā punapi apagantuṃ anicchamānā yācantiyo ‘‘na attano pamāṇaṃ jānātha, apagacchathā’’ti vatvā accharaṃ pahari. Tā therassa accharāsaddaṃ sutvā santajjitā ṭhātuṃ asakkontiyo palāyitvā devalokameva gatā. Tena vuttaṃ – ‘‘pañcamattāni devatāsatāni paṭikkhipitvā’’ti.

据说，天帝释迦(Sakko devarājā)了知长老的心念后，便派遣那些天女说：“你们去，供养大迦叶(Mahākassapa)长老钵食，为自己建立依止！”他这样想：“在她们都去了之后，长老或许会从某一位手中接受钵食，那对她将有长久的利益与安乐。”但长老拒绝了。她们恳求道：“尊者，请接受我的钵食！尊者，请接受我的钵食！”长老却说：“你们这些已造福、财富丰厚者走开，我将去摄受贫困的人。”她们又说：“尊者，请不要断绝我们的（福缘），请摄受我们吧！”长老一再拒绝，她们仍然不愿离开，继续哀求。长老说：“你们不知分寸，走开吧！”并弹了一下响指。天女们听到长老的弹指声，感到畏惧，无法停留，便逃回了天界。因此经中说：“拒绝了五百位天神。”

Pubbaṇhasamayanti [Pg.57] pubbaṇhe ekaṃ samayaṃ, ekasmiṃ kāle. Nivāsetvāti vihāranivāsanaparivattanavasena nivāsanaṃ daḷhaṃ nivāsetvā. Pattacīvaramādāyāti cīvaraṃ pārupitvā pattaṃ hatthena gahetvā. Piṇḍāya pāvisīti piṇḍapātatthāya pāvisi. Daliddavisikhāti duggatamanussānaṃ vasanokāso. Kapaṇavisikhāti bhogapārijuññappattiyā dīnamanussānaṃ vāso. Pesakāravisikhāti tantavāyavāso. Addasā kho bhagavāti kathaṃ addasa? ‘‘Ābādhā vuṭṭhito mama putto kassapo kinnu kho karotī’’ti āvajjento veḷuvane nisinno eva bhagavā dibbacakkhunā addasa.

上午时分，即早晨的某一时刻。着衣已，即牢固地穿好下衣。执持衣钵，即披上外衣，手持钵。为食而入，即为乞食而进入。贫民巷，即贫困者居住之处。赤贫巷，即因财产耗尽而穷困者居住之处。织工巷，即织工居住之处。世尊看见了，他是如何看见的？世尊正坐在竹林(Veḷuvana)中，当他思惟“我的儿子迦叶(Kassapa)病已痊愈，现在在做什么呢？”时，便以天眼(dibbacakkhu)看见了。

Etamatthaṃ viditvāti yāyaṃ āyasmato mahākassapassa pañcahi accharāsatehi upanītaṃ anekasūpaṃ anekabyañjanaṃ dibbapiṇḍapātaṃ paṭikkhipitvā kapaṇajanānuggahappaṭipatti vuttā, etamatthaṃ jānitvā. Imaṃ udānanti imaṃ paramappicchatādassanamukhena khīṇāsavassa tādībhāvānubhāvadīpakaṃ udānaṃ udānesi.

“了知此义者”：即是了知此事，具寿大迦叶(Mahākassapa)拒绝五百天女所供养，具多种羹汤与菜肴之天界钵食(dibbapiṇḍapāta)，而行扶助贫困者之行持。“说此优陀那者”：即是诵出此优陀那(udāna)，此优陀那乃藉由彰显至上之少欲，阐明漏尽者如是性(tādībhāva)之威力。

Tattha anaññaposinti aññaṃ posetīti aññaposī, na aññaposī anaññaposī, attanā posetabbassa aññassa abhāvena adutiyo, ekakoti attho. Tena therassa subharataṃ dasseti. Thero hi kāyaparihārikena cīvarena kucchiparihārikena ca piṇḍapātena attānameva posento paramappiccho hutvā viharati, aññaṃ ñātimittādīsu kañci na poseti katthaci alaggabhāvato. Atha vā aññena aññatarena posetabbatāya abhāvato anaññaposī. Yo hi ekasmiṃyeva paccayadāyake paṭibaddhacatupaccayo so anaññaposī nāma na hoti ekāyattavuttito. Thero pana ‘‘yathāpi bhamaro puppha’’nti (dha. pa. 49) gāthāya vuttanayena jaṅghābalaṃ nissāya piṇḍāya caranto kulesu niccanavo hutvā missakabhattena yāpeti. Tathā hi naṃ bhagavā candūpamappaṭipadāya thomesi. Aññātanti abhiññātaṃ, yathābhuccaguṇehi patthaṭayasaṃ, teneva vā anaññaposibhāvena appicchatāsantuṭṭhitāhi ñātaṃ. Atha vā aññātanti sabbaso pahīnataṇhatāya lābhasakkārasilokanikāmanahetu attānaṃ jānāpanavasena na ñātaṃ. Avītataṇho [Pg.58] hi pāpiccho kuhakatāya sambhāvanādhippāyena attānaṃ jānāpeti. Dantanti chaḷaṅgupekkhāvasena indriyesu uttamadamanena dantaṃ. Sāre patiṭṭhitanti vimuttisāre avaṭṭhitaṃ, asekkhasīlakkhandhādike vā sīlādisāre patiṭṭhitaṃ. Khīṇāsavaṃ vantadosanti kāmāsavādīnaṃ catunnaṃ āsavānaṃ anavasesaṃ pahīnattā khīṇāsavaṃ. Tato eva rāgādidosānaṃ sabbaso vantattā vantadosaṃ. Tamahaṃ brūmi brāhmaṇanti taṃ yathāvuttaguṇaṃ paramatthabrāhmaṇaṃ ahaṃ brāhmaṇanti vadāmīti. Idhāpi heṭṭhā vuttanayeneva desanānānattaṃ veditabbaṃ.

于此，“不依他养”(anaññaposī)者，其义为不供养他人者。因没有需要由自己供养的他人，故无同伴，是为独自一人。此句显示长老的易养(subharataṃ)特质。诚然，长老仅以身负之衣与腹纳之食来奉养自己，少欲而住，不供养亲友等任何人，因其于任何事物皆无执着。又或者，因无任何他人应供养于他，故称“不依他养”。若有人的四事资具依赖于某一位施主，那因其生活依赖于一人，就不能称为“不依他养”。而长老则依《法句经》第四十九偈“犹如蜂采花”所说之法，仅凭脚力行乞，于各家如新客般，以杂食维持生活。诚然，世尊曾以月喻行道(candūpamappaṭipadāya)赞叹他。“闻名”(aññāta)：即广为人知，因其真实功德而声名远播；或因其不依他养、少欲知足之德而被了知。又或者，“不为人知”(aññāta)：指因已彻底断除贪爱，不为利养、恭敬、名声而令自己为人所知。有贪爱、有恶欲者，才因狡诈而怀着受尊敬的意图，令自己为人所知。“调伏”(danta)：指以六支舍(chaḷaṅgupekkhā)，于诸根达到最高等的调伏。“住于核心”(sāre patiṭṭhita)：指安住于解脱之核心，或安住于无学戒蕴等戒律之核心。“漏尽离过”(khīṇāsavaṃ vantadosaṃ)：指因欲漏等四漏已无余断尽，故为“漏尽”；正因如此，贪等诸过患已完全吐离，故为“离过”。“我称之为婆罗门”(tamahaṃ brūmi brāhmaṇaṃ)：意为：我称那样具足所述功德的究竟婆罗门为“婆罗门”。此处亦应如前所述，了知教法的多样性。

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

第六经释义终。

7. Ajakalāpakasuttavaṇṇanā

7. 阿嘉咖拉巴咖经释义

7. Sattame pāvāyanti evaṃnāmake mallarājūnaṃ nagare. Ajakalāpake cetiyeti ajakalāpakena nāma yakkhena pariggahitattā ‘‘ajakalāpaka’’nti laddhanāme manussānaṃ cittīkataṭṭhāne. So kira yakkho aje kalāpe katvā bandhanena ajakoṭṭhāsena saddhiṃ baliṃ paṭicchati, na aññathā, tasmā ‘‘ajakalāpako’’ti paññāyittha. Keci panāhu – ajake viya satte lāpetīti ajakalāpakoti. Tassa kira sattā baliṃ upanetvā yadā ajasaddaṃ katvā baliṃ upaharanti, tadā so tussati, tasmā ‘‘ajakalāpako’’ti vuccatīti. So pana yakkho ānubhāvasampanno kakkhaḷo pharuso tattha ca sannihito, tasmā taṃ ṭhānaṃ manussā cittiṃ karonti, kālena kālaṃ baliṃ upaharanti. Tena vuttaṃ ‘‘ajakalāpake cetiye’’ti. Ajakalāpakassa yakkhassa bhavaneti tassa yakkhassa vimāne.

7. 第七经：“在波婆(Pāvā)”，是指在名为波婆的末罗王们的城市里。“在阿嘉咖拉巴咖(Ajakalāpaka)支提(cetiya)”，是说因被名为阿嘉咖拉巴咖的夜叉所占据而得名“阿嘉咖拉巴咖”，是受人敬奉之处。据说那位夜叉将山羊捆绑成群，并连同这群山羊一起接受祭品，不接受其他的，因此被称为“阿嘉咖拉巴咖”。另有师言：他能让众生像山羊一样号叫，故名“阿嘉咖拉巴咖”。据说，当人们为他带来祭品，模仿山羊的叫声献上时，他便会欢喜，因此被称为“阿嘉咖拉巴咖”。那位夜叉神通广大，性情粗暴凶狠，且常住于彼处，因此人们敬奉那个地方，时常献上祭品。是故说“在阿嘉咖拉巴咖支提”。“在阿嘉咖拉巴咖夜叉的住处”，是说在那位夜叉的天宫中。

Tadā kira satthā taṃ yakkhaṃ dametukāmo sāyanhasamaye eko adutiyo pattacīvaraṃ ādāya ajakalāpakassa yakkhassa bhavanadvāraṃ gantvā tassa dovārikaṃ bhavanapavisanatthāya yāci. So ‘‘kakkhaḷo, bhante, ajakalāpako yakkho, samaṇoti vā brāhmaṇoti vā gāravaṃ na karoti, tasmā tumhe eva jānātha, mayhaṃ pana tassa anārocanaṃ na yutta’’nti tāvadeva yakkhasamāgamaṃ gatassa ajakalāpakassa santikaṃ [Pg.59] vātavegena agamāsi. Satthā antobhavanaṃ pavisitvā ajakalāpakassa nisīdanamaṇḍape paññattāsane nisīdi. Yakkhassa orodhā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhaṃsu. Satthā tāsaṃ kālayuttaṃ dhammiṃ kathaṃ kathesi. Tena vuttaṃ – ‘‘pāvāyaṃ viharati ajakalāpake cetiye ajakalāpakassa yakkhassa bhavane’’ti.

据说，当时导师欲调伏那位夜叉，于傍晚时分，独自一人，持衣钵来到阿嘉咖拉巴咖夜叉的住处门口，向守门者请求进入。守门者说：“尊者，阿嘉咖拉巴咖夜叉性情粗暴，对沙门或婆罗门都不起敬意，是故请您自行斟酌。然而，我不向他禀告是不合宜的。”语毕，便以风一般的速度，去到正在集会的阿嘉咖拉巴咖夜叉那里。导师进入住处，在阿嘉咖拉巴咖的坐席棚中，坐于备好的座位上。夜叉的后宫眷属们前来拜见导师，行礼后，退于一旁。导师为她们宣说了应时的法。是故（经中）说：“（世尊）住于波婆(Pāvā)，在阿嘉咖拉巴咖支提(cetiya)，阿嘉咖拉巴咖夜叉的住处。”

Tasmiṃ samaye sātāgirahemavatā ajakalāpakassa bhavanamatthakena yakkhasamāgamaṃ gacchantā attano gamane asampajjamāne ‘‘kiṃ nu kho kāraṇa’’nti āvajjentā satthāraṃ ajakalāpakassa bhavane nisinnaṃ disvā tattha gantvā bhagavantaṃ vanditvā ‘‘mayaṃ, bhante, yakkhasamāgamaṃ gamissāmā’’ti āpucchitvā padakkhiṇaṃ katvā gatā yakkhasannipāte ajakalāpakaṃ disvā tuṭṭhiṃ pavedayiṃsu ‘‘lābhā te, āvuso, ajakalāpaka, yassa te bhavane sadevake loke aggapuggalo bhagavā nisinno, upasaṅkamitvā bhagavantaṃ payirupāsassu, dhammañca suṇāhī’’ti. So tesaṃ kathaṃ sutvā ‘‘ime tassa muṇḍakassa samaṇakassa mama bhavane nisinnabhāvaṃ kathentī’’ti kodhābhibhūto hutvā ‘‘ajja mayhaṃ tena samaṇena saddhiṃ saṅgāmo bhavissatī’’ti cintetvā yakkhasannipātato uṭṭhahitvā dakkhiṇaṃ pādaṃ ukkhipitvā saṭṭhiyojanamattaṃ pabbatakūṭaṃ akkami, taṃ bhijjitvā dvidhā ahosi. Sesaṃ ettha yaṃ vattabbaṃ, taṃ āḷavakasuttavaṇṇanāyaṃ (saṃ. ni. aṭṭha. 1.1.246) āgatanayeneva veditabbaṃ.

那时，萨达吉拉(Sātāgira)和雪山(Hemavata)两位夜叉(yakkha)，正从阿嘉咖拉巴咖(Ajakalāpaka)的住所上方飞过，前往参加夜叉集会。当他们发觉行程不畅时，便思惟：“究竟是何原因？”他们察看到导师正坐在阿嘉咖拉巴咖的住所里，于是前去顶礼世尊，禀告说：“世尊，我们正要前往参加夜叉集会。”之后便向世尊行右绕礼离去。他们在夜叉集会处见到阿嘉咖拉巴咖，欢喜地告知：“贤友(āvuso)阿嘉咖拉巴咖，你真有善利！天人世间中最殊胜的个体(aggapuggalo)——世尊，正坐在你的住所里。你应前去亲近、承事世尊，并听闻正法！”那夜叉听了他们的话，想到“这些家伙竟说那个秃头沙门(samaṇaka)坐在我的住所里！”，不禁勃然大怒，心想：“今天我定要与那沙门一决胜负！”于是他从夜叉集会中站起，抬起右脚，踏向一座六十由旬高的山峰，那山峰应时碎裂，一分为二。此处其余应述之事，皆应依《阿拉威经释义》(Āḷavakasuttavaṇṇanā)中已述之理趣来了知。

Ajakalāpakassa samāgamo hi āḷavakasamāgamasadisova ṭhapetvā pañhakaraṇaṃ vissajjanaṃ bhavanato tikkhattuṃ nikkhamanaṃ pavesanañca. Ajakalāpako hi āgacchantoyeva ‘‘etehiyeva taṃ samaṇaṃ palāpessāmī’’ti vātamaṇḍalādike navavasse samuṭṭhāpetvā tehi bhagavato calanamattampi kātuṃ asakkonto nānāvidhappaharaṇahatthe ativiya bhayānakarūpe bhūtagaṇe nimminitvā tehi saddhiṃ bhagavantaṃ upasaṅkamitvā antanteneva caranto sabbarattiṃ nānappakāraṃ vippakāraṃ katvāpi bhagavato kiñci kesaggamattampi nisinnaṭṭhānato calanaṃ kātuṃ nāsakkhi. Kevalaṃ pana ‘‘ayaṃ samaṇo maṃ anāpucchā mayhaṃ bhavanaṃ pavisitvā nisīdatī’’ti kodhavasena pajjali. Athassa bhagavā cittappavattiṃ ñatvā ‘‘seyyathāpi nāma caṇḍassa kukkurassa nāsāya pittaṃ bhindeyya, evaṃ so bhiyyosomattāya [Pg.60] caṇḍataro assa, evamevāyaṃ yakkho mayi idha nisinne cittaṃ padūseti, yaṃnūnāhaṃ bahi nikkhameyya’’nti sayameva bhavanato nikkhamitvā abbhokāse nisīdi. Tena vuttaṃ – ‘‘tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hotī’’ti.

阿嘉咖拉巴咖(Ajakalāpaka)的集会确实与阿拉威(Āḷavaka)的集会相似，除了提问与回答，以及三次从住所出去和进入。阿嘉咖拉巴咖刚来时就想：“我要用这些手段赶走这个沙门！”于是他掀起旋风等九种暴雨，却连让世尊移动分毫都做不到。他又幻化出各种手持武器、极其恐怖的鬼众(bhūtagaṇa)，与他们一起走向世尊，在附近游荡，整夜用各种方式侵扰，仍无法让世尊从座位上移动一丝一毫。他只是怒火中烧，心想：“这沙门未经我允许就进入我的住所安坐！”世尊知道他的心念活动，想道：“就像在凶犬的鼻子里注入胆汁，它会变得更加凶猛，同样地，我坐在这里，这夜叉的心被污染了。我何不出去呢？”于是他自己从住所出去，在露天处坐下。因此经中说：“那时，世尊在漆黑的深夜里，正坐在露天处。”

Tattha rattandhakāratimisāyanti rattiyaṃ andhakaraṇatamasi, cakkhuviññāṇuppattivirahite bahalandhakāreti attho. Caturaṅgasamannāgato kira tadā andhakāro pavattīti. Devoti megho ekamekaṃ phusitakaṃ udakabinduṃ pāteti. Atha yakkho ‘‘iminā saddena tāsetvā imaṃ samaṇaṃ palāpessāmī’’ti bhagavato samīpaṃ gantvā ‘‘akkulo’’tiādinā taṃ bhiṃsanaṃ akāsi. Tena vuttaṃ ‘‘atha kho ajakalāpako’’tiādi. Tattha bhayanti cittutrāsaṃ, chambhitattanti ūrutthambhakasarīrassa chambhitabhāvaṃ. Lomahaṃsanti lomānaṃ pahaṭṭhabhāvaṃ, tīhipi padehi bhayuppattimeva dasseti. Upasaṅkamīti kasmā panāyaṃ evamadhippāyo upasaṅkami, nanu pubbe attanā kātabbaṃ vippakāraṃ akāsīti? Saccamakāsi, taṃ panesa ‘‘antobhavane khemaṭṭhāne thirabhūmiyaṃ ṭhitassa na kiñci kātuṃ asakkhi, idāni bahi ṭhitaṃ evaṃ bhiṃsāpetvā palāpetuṃ sakkā’’ti maññamāno upasaṅkami. Ayañhi yakkho attano bhavanaṃ ‘‘thirabhūmī’’ti maññati, ‘‘tattha ṭhitattā ayaṃ samaṇo na bhāyatī’’ti ca.

其中，“rattandhakāratimisāyaṃ”（于黑暗笼罩之黑夜）意为：在夜晚能致盲的黑暗中，在眼识不生的浓厚黑暗中。据说，当时的黑暗具足四种要素。此处的“天”（devo）指云，云降下点点雨滴。当时，夜叉心想：“我要用这声音来恐吓，赶走这位沙门。”于是他走到世尊跟前，发出“阿俱罗”（akkulo）等恐怖的声音。因此经中说：“当时，阿嘉咖拉巴咖……”等。其中，“怖畏”（bhayaṃ）指心的惊恐；“战栗”（chambhitattaṃ）指身体僵硬而颤抖；“毛竖”（lomahaṃsaṃ）指毛发竖立。这三个词都显示了怖畏的生起。“走近”（upasaṅkami）：为何他怀着这样的意图走近呢？难道他之前没有作出应作的扰乱吗？确实，他作过了。但他心想：“（之前）他在宅邸内、安全处、坚固地上站着时，我无法对他作任何事；现在他在外面，这样恐吓他，应该能把他赶走。”他这样想着而走近。原来，这夜叉认为自己的住所是“坚固地”（thirabhūmi），并心想：“这位沙门是因为站在那里才不害怕。”

Tikkhattuṃ ‘‘akkulo pakkulo’’ti akkulapakkulikaṃ akāsīti tayo vāre ‘‘akkulo pakkulo’’ti bhiṃsāpetukāmatāya evarūpaṃ saddaṃ akāsi. Anukaraṇasaddo hi ayaṃ. Tadā hi so yakkho sineruṃ ukkhipanto viya mahāpathaviṃ parivattento viya ca mahatā ussāhena asanisatasaddasaṅghāṭaṃ viya ekasmiṃ ṭhāne puñjīkataṃ hutvā viniccharantaṃ disāgajānaṃ hatthigajjitaṃ, kesarasīhānaṃ sīhaninnādaṃ, yakkhānaṃ hiṃkārasaddaṃ, bhūtānaṃ aṭṭahāsaṃ, asurānaṃ apphoṭanaghosaṃ, indassa devarañño vajiranigghātanigghosaṃ, attano gambhīratāya vipphārikatāya bhayānakatāya ca avasesasaddaṃ avahasantamiva abhibhavantamiva ca kappavuṭṭhānamahāvātamaṇḍalikāya vinigghosaṃ puthujjanānaṃ hadayaṃ phālentaṃ viya mahantaṃ paṭibhayanigghosaṃ abyattakkharaṃ tikkhattuṃ attano yakkhagajjitaṃ gajji [Pg.61] ‘‘etena imaṃ samaṇaṃ bhiṃsāpetvā palāpessāmī’’ti. Yaṃ yaṃ niccharati, tena tena pabbatā papaṭikaṃ muñciṃsu, vanappatijeṭṭhake upādāya sabbesu rukkhalatāgumbesu pattaphalapupphāni sīdayiṃsu, tiyojanasahassavitthatopi himavantapabbatarājā saṅkampi sampakampi sampavedhi, bhummadevatā ādiṃ katvā yebhuyyena devatānampi ahudeva bhayaṃ chambhitattaṃ lomahaṃso, pageva manussānaṃ. Aññesañca apadadvipadacatuppadānaṃ mahāpathaviyā undriyanakālo viya mahatī vibhiṃsanakā ahosi, sakalasmiṃ jambudīpatale mahantaṃ kolāhalaṃ udapādi. Bhagavā pana taṃ saddaṃ ‘‘kimī’’ti amaññamāno niccalo nisīdi, ‘‘mā kassaci iminā antarāyo hotū’’ti adhiṭṭhāsi.

那夜叉三次发出“阿库罗，帕库罗”(akkulo pakkulo)的声音，作此恐吓之举，这是一种模仿的声音。当时，那夜叉仿佛要举起须弥山(Sineru)、翻转大地，以极大的努力发出吼声。其声响犹如百千雷霆汇于一处而迸发，盖过了方位之象的吼声、鬃毛狮子的狮吼、夜叉(yakkha)的‘hiṃ’声、鬼神的狂笑、阿修罗的拍手声、天帝因陀罗的金刚杵撞击声。其声凭借自身的深沉、广阔与可怖，仿佛在嘲笑并压倒其余一切声音，又如劫末大风暴的怒号，仿佛要撕裂凡夫之心。他三次发出如此巨大、可怖、字音不辨的夜叉吼，心想：“我要以此声恐吓，赶走这个沙门。”声音所到之处，山峦层层崩裂；从林中最粗大的树木开始，所有树木、藤蔓、灌木的叶、果、花悉皆凋零；纵然广达三千由旬的雪山之王也为之摇动、震动、颤动。从地居天开始，绝大多数天神也感到恐惧、惊惶、毛骨悚然，更何况是人。对于其他无足、二足、四足的众生，这是一种巨大的恐怖，仿佛大地即将崩毁。整个瞻部洲(Jambudīpa)都生起了巨大的喧嚣。然而，世尊(Bhagavā)对那声音毫不理会，纹丝不动地坐着，并决意道：“愿此声不会对任何人造成伤害。”

Yasmā pana so saddo ‘‘akkula pakkula’’ iti iminā ākārena sattānaṃ sotapathaṃ agamāsi, tasmā tassa anukaraṇavasena ‘‘akkulo pakkulo’’ti, yakkhassa ca tassaṃ nigghosanicchāraṇāyaṃ akkulapakkulakaraṇaṃ atthīti katvā ‘‘akkulapakkulikaṃ akāsī’’ti saṅgahaṃ āropayiṃsu. Keci pana ‘‘ākulabyākula iti padadvayassa pariyāyābhidhānavasena akkulo bakkuloti ayaṃ saddo vutto’’ti vadanti yathā ‘‘ekaṃ ekaka’’nti. Yasmā ekavāraṃ jāto paṭhamuppattivaseneva nibbattattā ākuloti ādiattho ākāro, tassa ca kakārāgamaṃ katvā rassattaṃ katanti. Dve vāre pana jāto bakkulo, kulasaddo cettha jātipariyāyo kolaṃkolotiādīsu viya. Vuttaadhippāyānuvidhāyī ca saddappayogoti paṭhamena padena jalābujasīhabyagghādayo, dutiyena aṇḍajaāsīvisakaṇhasappādayo vuccanti, tasmā sīhādiko viya āsīvisādiko viya ca ‘‘ahaṃ te jīvitahārako’’ti imaṃ atthaṃ yakkho padadvayena dassetīti aññe. Apare pana ‘‘akkhulo bhakkhulo’’ti pāḷiṃ vatvā ‘‘akkhetuṃ khepetuṃ vināsetuṃ ulati pavattetīti akkhulo, bhakkhituṃ khādituṃ ulatīti bhakkhulo. Ko paneso? Yakkharakkhasapisācasīhabyagghādīsu aññataro yo koci manussānaṃ anatthāvaho’’ti tassa atthaṃ vadanti. Idhāpi pubbe vuttanayeneva adhippāyayojanā veditabbā.

然而，因那声音以“akkula pakkula”之形式进入众生耳中，故模仿其声而有“akkulo pakkulo”之说。又因夜叉于彼咆哮声中，确作“akkula-pakkula”之声，故结集者将其归为“作akkulapakkulika之声”。另有人言：“akkulo bakkulo”此词，乃“ākulabyākula”（混乱不安）此二词之同义表达，犹如“ekaṃ”作“ekakaṃ”（一，一个）。因为一次生者(ekavāraṃ jāto)，仅由初次出生而成，故名“ākulo”；此中“ā”字有初始之义，后增“k”音，并将长音“ā”转为短音，而成“akkulo”。而两次生者(dve vāre jāto)则为“bakkulo”；此中“kula”一词为“jāti”（种族）之同义词，如“kolaṃkolo”等例。且词语之运用随顺所说之义，故第一词指狮、虎等胎生者(jalābuja)，第二词指毒蛇、黑蛇等卵生者(aṇḍaja)。因此，另有人言：夜叉以此二词表示“我如狮子等，亦如毒蛇等，是夺汝命者”之义。复有他人说巴利为“akkhulo bhakkhulo”，释其义言：“能令其穷尽、抛弃、毁灭，故为akkhulo；能吞食、咀嚼，故为bhakkhulo。此是何者？即夜叉、罗刹、毕舍遮(pisāca)、狮、虎等中，任何于人有害者。”于此，亦当以前述之理了知其义。

Eso [Pg.62] te, samaṇa, pisācoti ‘‘ambho, samaṇa, tava pisitāsano pisāco upaṭṭhito’’ti mahantaṃ bheravarūpaṃ abhinimminitvā bhagavato purato ṭhatvā attānaṃ sandhāya yakkho vadati.

“沙门，这是你的毕舍遮！”——此句是夜叉(yakkha)变现出巨大恐怖的形象，站在世尊面前，指着自己所说。其意为：“喂，沙门，你的食肉毕舍遮(pisāca)已现前！”

Etamatthaṃ viditvāti etaṃ tena yakkhena kāyavācāhi pavattiyamānaṃ vippakāraṃ. Tena ca attano anabhibhavanīyassa hetubhūtaṃ lokadhammesu nirupakkilesataṃ sabbākārato viditvā. Tāyaṃ velāyanti tassaṃ vippakārakaraṇavelāyaṃ. Imaṃ udānanti taṃ vippakāraṃ agaṇetvā assa agaṇanahetubhūtaṃ dhammānubhāvadīpakaṃ imaṃ udānaṃ udānesi.

了知此义者：即全然了知彼夜叉以身语所行之乖张，以及自身于世间法中清净无染，此乃不可被战胜之因。于彼行乖张之时，世尊不计其行，而为开显作为不计之因的法之威力，遂诵此感兴语。

Tattha yadā sakesu dhammesūti yasmiṃ kāle sakaattabhāvasaṅkhātesu pañcasu upādānakkhandhadhammesu. Pāragūti pariññābhisamayapāripūrivasena pāraṅgato, tatoyeva tesaṃ hetubhūte samudaye, tadappavattilakkhaṇe nirodhe, nirodhagāminiyā paṭipadāya ca pahānasacchikiriyābhāvanābhisamayapāripūrivasena pāragato. Hoti brāhmaṇoti evaṃ sabbaso bāhitapāpattā brāhmaṇo nāma hoti, sabbaso sakaattabhāvāvabodhanepi catusaccābhisamayo hoti. Vuttañcetaṃ – ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca lokasamudayañca paññapemī’’tiādi (saṃ. ni. 1.107; a. ni. 4.45). Atha vā sakesu dhammesūti attano dhammesu, attano dhammā nāma atthakāmassa puggalassa sīlādidhammā. Sīlasamādhipaññāvimuttiādayo hi vodānadhammā ekantahitasukhasampādanena purisassa attano dhammā nāma, na anatthāvahā saṃkilesadhammā viya asakadhammā. Pāragūti tesaṃ sīlādīnaṃ pāripūriyā pāraṃ pariyantaṃ gato.

于此，“当于自法中时”，意指于某一时刻，于被称为自体(attabhāva)的五取蕴法中。“达彼岸者”(Pāragū)，即以遍知、现观之圆满而到达彼岸；是故，对于作为其因的集谛，以不生为相的灭谛，以及导向灭的道(paṭipadā)，亦以断、证、修、现观之圆满而到达彼岸。“是为婆罗门”(hoti brāhmaṇo)，即如是全然祛除恶法者，名为婆罗门；全然觉悟自体，亦即现观四圣谛。如是说：“我于此有想、有心的一寻之身中，施设世间、世间集。”等。再者，“于自法中”，意指于自己的法中；所谓自己的法，即是欲求利益之人(puggala)的戒等诸法。诚然，戒、定、慧、解脱等清净法，因能完全带来利益与安乐，故为人之自法，而不像带来无益的杂染法，彼等非自法。“达彼岸者”，即因圆满此等戒等诸法，而到达究竟彼岸。

Tattha sīlaṃ tāva lokiyalokuttaravasena duvidhaṃ. Tesu lokiyaṃ pubbabhāgasīlaṃ. Taṃ saṅkhepato pātimokkhasaṃvarādivasena catubbidhaṃ, vitthārato pana anekappabhedaṃ. Lokuttaraṃ maggaphalavasena duvidhaṃ, atthato sammāvācāsammākammantasammāājīvā. Yathā ca sīlaṃ, tathā samādhipaññā ca lokiyalokuttaravasena duvidhā. Tattha lokiyasamādhi saha upacārena aṭṭha samāpattiyo, lokuttarasamādhi maggapariyāpanno[Pg.63]. Paññāpi lokiyā sutamayā, cintāmayā, bhāvanāmayā ca sāsavā, lokuttarā pana maggasampayuttā phalasampayuttā ca. Vimutti nāma phalavimutti nibbānañca, tasmā sā lokuttarāva. Vimuttiñāṇadassanaṃ lokiyameva, taṃ ekūnavīsatividhaṃ paccavekkhaṇañāṇabhāvato. Evaṃ etesaṃ sīlādidhammānaṃ attano santāne arahattaphalādhigamena anavasesato nibbattapāripūriyā pāraṃ pariyantaṃ gatoti sakesu dhammesu pāragū.

其中，戒首先依世间与出世间而分为二种。此二者中，世间戒是前分戒。其简略地说，有波罗提木叉律仪等四种；详细地说，则有许多种。出世间戒依道与果而分为二种，从义理上说，即是正语、正业、正命。如同戒，定与慧也依世间与出世间而分为二种。其中，世间定是连同近行定的八等至；出世间定则为道所摄。世间慧是闻所成、思所成、修所成，且为有漏；而出世间慧则与道相应、与果相应。所谓解脱，是指果解脱与涅槃，因此它唯是出世间。解脱知见则唯是世间，因其为省察智(paccavekkhaṇañāṇa)而有十九种。如此，此等戒等法，于自身相续中，由证得阿罗汉果而无余地生起圆满，到达了彼岸、终点，故于自己的诸法中为“到达彼岸者”。

Atha vā sotāpattiphalādhigamena sīlasmiṃ pāragū. So hi ‘‘sīlesu paripūrakārī’’ti vutto, sotāpannaggahaṇeneva cettha sakadāgāmīpi gahito hoti. Anāgāmiphalādhigamena samādhismiṃ pāragū. So hi ‘‘samādhismiṃ paripūrakārī’’ti vutto. Arahattaphalādhigamena itaresu tīsu pāragū. Arahā hi paññāvepullappattiyā aggabhūtāya akuppāya cetovimuttiyā adhigatattā paccavekkhaṇañāṇassa ca pariyosānagamanato paññāvimuttivimuttiñāṇadassanesu pāragū nāma hoti. Evaṃ sabbathāpi catūsu ariyasaccesu catumaggavasena pariññādisoḷasavidhāya kiccanipphattiyā yathāvuttesu tasmiṃ tasmiṃ kāle sakesu dhammesu pāragato.

再者，以证得须陀洹果而于戒到达彼岸。因其被称为“于诸戒行圆满者”，此处仅以提及须陀洹，亦已含摄斯陀含。以证得阿那含果而于定到达彼岸。因其被称为“于定行圆满者”。以证得阿罗汉果而于其余三者——慧、解脱、解脱知见——到达彼岸。因为阿罗汉，由于达到慧的广博，证得至上、不动摇的心解脱，且省察智(paccavekkhaṇañāṇa)已达究竟，故于慧、解脱、解脱知见中被称为“到达彼岸者”。如是，总而言之，于四圣谛，以四道的方式，由完成了遍知等十六种作用，故在如前所述的各个时机，于自己的诸法中到达了彼岸。

Hoti brāhmaṇoti tadā so bāhitapāpadhammatāya paramatthabrāhmaṇo hoti. Atha etaṃ pisācañca, pakkulañcātivattatīti tato yathāvuttapāragamanato atha pacchā, ajakalāpaka, etaṃ tayā dassitaṃ pisitāsanatthamāgataṃ pisācaṃ bhayajananatthaṃ samuṭṭhāpitaṃ akkulapakkulikañca ativattati, atikkamati, abhibhavati, taṃ na bhāyatīti attho.

“成为婆罗门”是说，那时他因排除了恶法而成为胜义婆罗门。“然后超越此鬼怪与可怖相”的意思是：由于如前所述到达彼岸，此后，（世尊说：）“阿嘉咖拉巴咖（Ajakalāpaka），我已超越、克服、征服了你所展示的、为食肉而来的鬼怪，以及为生起怖畏而显现的可怖相（akkulapakkulika），我不害怕那一切。”

Ayampi gāthā arahattameva ullapitvā kathitā. Atha ajakalāpako attanā katena tathārūpenapi paṭibhayarūpena vibhiṃsanena akampanīyassa bhagavato taṃ tādibhāvaṃ disvā ‘‘aho acchariyamanussovatāya’’nti pasannamānaso pothujjanikāya saddhāya attani niviṭṭhabhāvaṃ vibhāvento satthu sammukhā upāsakattaṃ pavedesi.

这首偈颂也是称扬阿罗汉果而说的。其后，阿嘉咖拉巴咖（Ajakalāpaka）见到自己作出那样可怖的威吓，世尊（Bhagavā）却毫不动摇，他心生净信，显明凡夫的信心已在自身中安住，便在导师面前宣告自己成为优婆塞（upāsaka）。

Sattamasuttavaṇṇanā niṭṭhitā.

第七经释义终。

8. Saṅgāmajisuttavaṇṇanā

8. 胜战经释义

8. Aṭṭhame [Pg.64] saṅgāmajīti evaṃnāmo. Ayañhi āyasmā sāvatthiyaṃ aññatarassa mahāvibhavassa seṭṭhino putto, vayappattakāle mātāpitūhi patirūpena dārena niyojetvā sāpateyyaṃ niyyātetvā gharabandhanena baddho hoti. So ekadivasaṃ sāvatthivāsino upāsake pubbaṇhasamayaṃ dānaṃ datvā sīlaṃ samādiyitvā sāyanhasamaye suddhavatthe suddhuttarāsaṅge gandhamālādihatthe dhammassavanatthaṃ jetavanābhimukhe gacchante disvā ‘‘kattha tumhe gacchathā’’ti pucchitvā ‘‘dhammassavanatthaṃ jetavane satthu santika’’nti vutte ‘‘tena hi ahampi gamissāmī’’ti tehi saddhiṃ jetavanaṃ agamāsi. Tena ca samayena bhagavā kañcanaguhāyaṃ sīhanādaṃ nadanto kesarasīho viya saddhammamaṇḍape paññattavarabuddhāsane nisīditvā catuparisamajjhe dhammaṃ deseti.

8. 在第八（经）中，（主人公）名为胜战（Saṅgāmaji）。这位具寿（āyasmā）是舍卫城（Sāvatthī）一位大财富长者之子。到了适婚年龄，父母为他安排了合适的妻子，交予他家产，他便为家庭所束缚。一日，他看见舍卫城的优婆塞（upāsaka）们，于上午布施、受持戒律后，在傍晚时分，身着净衣，披着洁净的上衣（uttarāsaṅga），手持香、花等物，为听法而朝祇陀林（Jetavana）走去。他问道：“你们要去何处？”当被告知“为听法，去祇陀林世尊之处”时，他说：“既然如此，我也要去。”于是便与他们一同去了祇陀林。其时，世尊（Bhagavā）犹如在黄金窟（Kañcanaguhā）中作狮子吼的狮王，安坐于正法堂中铺设的殊胜佛座上，在四众之中宣说正法。

Atha kho te upāsakā bhagavantaṃ vanditvā ekamantaṃ nisīdiṃsu, saṅgāmajipi kulaputto tassā parisāya pariyante dhammaṃ suṇanto nisīdi. Bhagavā anupubbikathaṃ kathetvā cattāri saccāni pakāsesi, saccapariyosāne anekesaṃ pāṇasahassānaṃ dhammābhisamayo ahosi. Saṅgāmajipi kulaputto sotāpattiphalaṃ patvā parisāya vuṭṭhitāya bhagavantaṃ upasaṅkamitvā vanditvā pabbajjaṃ yāci ‘‘pabbājetha maṃ bhagavā’’ti. ‘‘Anuññātosi pana tvaṃ mātāpitūhi pabbajjāyā’’ti? ‘‘Nāhaṃ, bhante, anuññāto’’ti. ‘‘Na kho, saṅgāmaji, tathāgatā mātāpitūhi ananuññātaṃ puttaṃ pabbājentī’’ti. ‘‘Sohaṃ, bhante, tathā karissāmi, yathā maṃ mātāpitaro pabbajituṃ anujānantī’’ti. So bhagavantaṃ vanditvā padakkhiṇaṃ katvā mātāpitaro upasaṅkamitvā, ‘‘ammatātā, anujānātha maṃ pabbajitu’’nti āha. Tato paraṃ raṭṭhapālasutte (ma. ni. 2.293 ādayo) āgatanayena veditabbaṃ.

那时，那些优婆塞礼拜世尊后，坐在一旁。良家子僧伽摩基(Saṅgāmaji)也在那会众的边缘坐着听法。世尊说了次第法，开示四圣谛。在开示四圣谛的结尾，成千上万的众生现观了法。良家子僧伽摩基也证得了入流果。当会众起来后，他去到世尊那里，礼拜后请求出家：“世尊，请让我出家。”“你被父母允许出家了吗？”“世尊，我没有被允许。”“僧伽摩基，如来确实不会让未经父母允许的儿子出家。”“世尊，我将那样做，以使我的父母允许我出家。”他礼拜世尊，行右绕礼后，去到父母面前说：“母亲、父亲，请允许我出家。”此后，应按照《护国经》(Raṭṭhapālasutta)（《中部》2.293等）所载来了知。

Atha so ‘‘pabbajitvā attānaṃ dassessāmī’’ti paṭiññaṃ datvā anuññāto mātāpitūhi bhagavantaṃ upasaṅkamitvā pabbajjaṃ yāci. Alattha kho ca bhagavato santike pabbajjaṃ upasampadañca, acirūpasampanno ca pana so uparimaggatthāya ghaṭento vāyamanto aññatarasmiṃ araññāvāse vassaṃ vasitvā chaḷabhiñño hutvā vutthavasso bhagavantaṃ dassanāya mātāpitūnañca [Pg.65] paṭissavamocanatthaṃ sāvatthiṃ agamāsi. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā saṅgāmaji sāvatthiṃ anuppatto hotī’’ti.

于是，他做了“出家后，我将回来见你们”的承诺，得到父母的允许后，便去到世尊那里请求出家。他在世尊座下获得了出家与具足戒。再者，这位刚受具足戒不久的良家子，为了更高的道果而努力、精进，在某个林居处度过雨安居，成为六神通者。雨安居结束后，为了拜见世尊以及解除对父母所作的承诺，他前往舍卫城(Sāvatthī)。因此经中说：“那时，具寿僧伽摩基已到达舍卫城。”

So hāyasmā dhuragāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto jetavanaṃ pavisitvā bhagavantaṃ upasaṅkamitvā bhagavatā saddhiṃ katapaṭisanthāro aññaṃ byākaritvā puna bhagavantaṃ vanditvā padakkhiṇaṃ katvā nikkhamitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Athassa mātāpitaro ñātimittā cassa āgamanaṃ sutvā, ‘‘saṅgāmaji, kira idhāgato’’ti haṭṭhatuṭṭhā turitaturitā vihāraṃ gantvā pariyesantā naṃ tattha nisinnaṃ disvā upasaṅkamitvā paṭisanthāraṃ katvā ‘‘mā aputtakaṃ sāpateyyaṃ rājāno hareyyuṃ, appiyā dāyādā vā gaṇheyyuṃ, nālaṃ pabbajjāya, ehi, tāta, vibbhamā’’ti yāciṃsu. Taṃ sutvā thero ‘‘ime mayhaṃ kāmehi anatthikabhāvaṃ na jānanti, gūthadhārī viya gūthapiṇḍe kāmesuyeva allīyanaṃ icchanti, nayime sakkā dhammakathāya saññāpetu’’nti assuṇanto viya nisīdi. Te nānappakāraṃ yācitvā attano vacanaṃ aggaṇhantaṃ disvā gharaṃ pavisitvā puttena saddhiṃ tassa bhariyaṃ saparivāraṃ uyyojesuṃ ‘‘mayaṃ nānappakāraṃ taṃ yācantāpi tassa manaṃ alabhitvā āgatā, gaccha tvaṃ, bhadde, tava bhattāraṃ puttasandassanena yācitvā saññāpehī’’ti. Tāya kira āpannasattāya ayamāyasmā pabbajito. Sā ‘‘sādhū’’ti sampaṭicchitvā dārakamādāya mahatā parivārena jetavanaṃ agamāsi. Taṃ sandhāya vuttaṃ – ‘‘assosi kho āyasmato saṅgāmajissā’’tiādi.

于是，具寿胜战（Saṅgāmaji）在第一村乞食，饭后从乞食处回来，进入祇陀林，去到世尊跟前。与世尊相互问候后，他宣说证得究竟智，之后再次顶礼世尊，右绕后离去，在某一棵树下坐着进行日住。那时，他的父母、亲戚和朋友们听说他来了，欣喜万分道：“听说胜战到这里来了！”他们急忙前往寺院寻找，看到他坐在那里，便上前问候，然后请求道：“以免无子嗣的家产被国王没收，或被不相干的继承人拿走。回来吧，孩子，还俗吧！”长老听后心想：“这些人不知道我已于欲乐无所求。他们就像食粪者贪求粪块一样，贪求沉溺于欲乐，无法用佛法让他们领悟。”于是他像没有听见一样坐着。他们用各种方式请求，见他不听从自己的话，便回到家中，派他的妻子带着儿子和随从前去，说：“我们用各种方式请求他，都未能让他回心转意，我们回来了。贤妻，你去吧，让你丈夫看看儿子，请求他，让他明白。”原来，这位具寿是在妻子怀孕时出家的。她回答“好的”并应承下来，然后带着孩子，与众多随从一同前往祇陀林。针对此事而说：“具寿胜战听说了……”等等。

Tattha purāṇadutiyikāti pubbe gihikāle pādaparicaraṇavasena dutiyikā, bhariyāti attho. Ayyoti ‘‘ayyaputto’’ti vattabbe pabbajitānaṃ anucchavikavohārena vadati. Kirāti anussavanatthe nipāto, tassa anuppatto kirāti sambandho veditabbo. Khuddaputtañhi samaṇa, posa manti āpannasattameva maṃ chaḍḍetvā pabbajito, sāhaṃ etarahi khuddaputtā, tādisaṃ maṃ chaḍḍetvāva tava samaṇadhammakaraṇaṃ ayuttaṃ, tasmā, samaṇa, puttadutiyaṃ maṃ ghāsacchādanādīhi bharassūti. Āyasmā pana, saṅgāmaji, indriyāni ukkhipitvā taṃ neva oloketi, nāpi ālapati. Tena vuttaṃ – ‘‘evaṃ vutte āyasmā saṅgāmaji tuṇhī ahosī’’ti.

于此，“前妻”(purāṇadutiyikā)者，义为先前在家时，因服侍于足下而为第二人，即是妻子。“尊驾”(Ayyo)者，本应说“尊主”(ayyaputto)，但她以对出家人不相称的称谓来称呼。“据说”(kirā)是传闻义的不变词，应知其与“已传来”(anuppatto)相关联。“沙门，你当养育有幼儿的我！”(Khuddaputtañhi samaṇa, posa maṃ)一句，是说：“你正在我怀孕时就舍弃我而出家，我如今有了幼儿。像这样舍弃了我，你行沙门法是不当的。因此，沙门，你当以食物、衣服等来养育我们母子。”然而，具寿胜战(Saṅgāmaji)收摄诸根，既不看她，也不与她说话。是故说：“如是说已，具寿胜战默然。”

Sā [Pg.66] tikkhattuṃ tatheva vatvā tuṇhībhūtameva taṃ disvā ‘‘purisā nāma bhariyāsu nirapekkhāpi puttesu sāpekkhā honti, puttasineho pitu aṭṭhimiñjaṃ āhacca tiṭṭhati, tasmā puttapemenāpi mayhaṃ vase vatteyyā’’ti maññamānā puttaṃ therassa aṅke nikkhipitvā ekamantaṃ apakkamma ‘‘eso te, samaṇa, putto, posa na’’nti vatvā thokaṃ agamāsi. Sā kira samaṇatejenassa sammukhe ṭhātuṃ nāsakkhi. Thero dārakampi neva oloketi nāpi ālapati. Atha sā itthī avidūre ṭhatvā mukhaṃ parivattetvā olokentī therassa ākāraṃ ñatvā paṭinivattitvā ‘‘puttenapi ayaṃ samaṇo anatthiko’’ti dārakaṃ gahetvā pakkāmi. Tena vuttaṃ – ‘‘atha kho āyasmato saṅgāmajissa purāṇadutiyikā’’tiādi.

她如是说了三遍，见他依然默然，心想：“男人对妻子或许无所顾念，但对儿子总会关爱。父爱深入骨髓，因此他或许会因爱子之心而顺从于我。”于是她把孩子放在长老的怀里，退到一旁，说道：“沙门，这是你的儿子，你养育他吧。”说完便稍稍走开。据说，因沙门的威德，她无法久立于其面前。长老既不看那孩子，也不与他说话。其后，那妇人站在不远处，回头看时，了知长老的举止后，便走回来，心想：“这沙门连儿子都不要了”，于是抱起孩子离开了。是故说：“尔时，具寿胜战的前妻……”等。

Tattha puttenapīti ayaṃ samaṇo attano orasaputtenapi anatthiko, pageva aññehīti adhippāyo. Dibbenāti ettha dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ dūrepi ārammaṇasampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idampi catutthajjhānasamādhinibbattaṃ abhiññācakkhuṃ tādisanti dibbaṃ viyāti dibbaṃ, dibbavihārasannissayena laddhattā vā dibbaṃ, mahājutikattā mahāgatikattā vā dibbaṃ, tena dibbena. Visuddhenāti nīvaraṇādisaṃkilesavigamena suparisuddhena. Atikkantamānusakenāti manussānaṃ visayātītena. Imaṃ evarūpaṃ vippakāranti imaṃ evaṃ vippakāraṃ yathāvuttaṃ pabbajitesu asāruppaṃ aṅke puttaṭṭhapanasaṅkhātaṃ virūpakiriyaṃ.

于“与子亦”者，谓此沙门于己亲生子亦无所需，何况其他事物？此是其意。于“以天（眼）”者，此处谓因其似天（眼），故称天（眼）。诚然，诸天之净眼乃善业所生，无胆汁、痰、血等所碍，于远处亦能纳受所缘。此由第四禅定所生之神通眼亦复如是，故如天（眼）而称天（眼）；或因依天住而得故称天（眼）；或因有大光明、大威力故称天（眼）。以如是天（眼）。于“清净”者，谓以远离五盖等杂染而极清净。于“超人”者，谓超越人之境域。于“如此类之乖违”者，谓如此乖违，即如前所说，于出家众为不适宜，名为置子于膝之丑行。

Etamatthanti etaṃ āyasmato saṅgāmajissa puttadārādīsu sabbattha nirapekkhabhāvasaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ tassa iṭṭhāniṭṭhādīsu tādibhāvadīpakaṃ udānaṃ udānesi.

于“此义”者，谓（世尊）由各方面了知具寿胜战（Saṅgāmaji）于子女、妻室等一切处名为无顾恋之义。于“此优陀那”者，谓（世尊）诵出此一阐明彼于可意、不可意等境中如如不动之性的优陀那。

Tattha āyantinti āgacchantiṃ, purāṇadutiyikanti adhippāyo. Nābhinandatīti daṭṭhuṃ maṃ āgatāti na nandati na tussati. Pakkamantinti sā ayaṃ mayā asammoditāva gacchatīti gacchantiṃ. Na socatīti na cittasantāpamāpajjati. Yena pana kāraṇena thero evaṃ nābhinandati na socati, taṃ dassetuṃ ‘‘saṅgā saṅgāmajiṃ mutta’’nti vuttaṃ. Tattha saṅgāti rāgasaṅgo dosamohamānadiṭṭhisaṅgoti pañcavidhāpi saṅgā samucchedappaṭipassaddhivimuttīhi [Pg.67] vimuttaṃ saṅgāmajiṃ bhikkhuṃ. Tamahaṃ brūmi brāhmaṇanti taṃ tādibhāvappattaṃ khīṇāsavaṃ ahaṃ sabbaso bāhitapāpattā brāhmaṇanti vadāmīti.

于此，于“于来者”者，谓于前来之人，其意指“昔日之妻”。于“不喜”者，谓（他心想：）“为见我而来”，故不喜、不悦。于“于离去者”，谓（见其）离去，（心想：）“此人因未与我欢言而离去”，（但）他不忧恼。于“不忧”者，谓不陷于心之热恼。长老之所以如是不喜不忧，乃为开示“胜战已解脱执著”之故。于此，“执著”者，谓贪著、嗔著、痴著、慢著、见著此五种执著；已由根断解脱与安息解脱而解脱此等执著的胜战比丘。于“我谓彼为婆罗门”者，谓彼已达如如不动之境的漏尽者，我因其已完全祛除诸恶，故称之为婆罗门。

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

第八经释义终。

9. Jaṭilasuttavaṇṇanā

9. 结发经释义

9. Navame gayāyanti ettha gayāti gāmopi titthampi vuccati. Gayāgāmassa hi avidūre viharanto bhagavā ‘‘gayāyaṃ viharatī’’ti vuccati, tathā gayātitthassa. Gayātitthanti hi gayāgāmassa avidūre ekā pokkharaṇī atthi nadīpi, tadubhayaṃ ‘‘pāpapavāhanatittha’’nti lokiyamahājano samudācarati. Gayāsīseti gajasīsasadisasikharo tattha eko pabbato gayāsīsanāmako, yattha hatthikumbhasadiso piṭṭhipāsāṇo bhikkhusahassassa okāso pahoti, tatra bhagavā viharati. Tena vuttaṃ – ‘‘gayāyaṃ viharati gayāsīse’’ti.

9. 第九经中，于伽耶(Gayā)一句，此处的“伽耶”既指村庄也指渡口。世尊住在伽耶村不远处，故被称为“住在伽耶”，伽耶渡口亦然。所谓伽耶渡口，是指伽耶村不远处有一座池塘和一条河，世俗大众称此二者为“涤罪渡口”。所谓象头山(Gayāsīsa)，是因此地有一座山名为象头山，其山顶形似象头，山中有一块平坦的岩石状如象额，可容纳一千名比丘，世尊即住于此处。是故说：“住在伽耶，在象头山”。

Jaṭilāti tāpasā. Te hi jaṭādhāritāya idha ‘‘jaṭilā’’ti vuttā. Antaraṭṭhake himapātasamayeti hemantassa utuno abbhantarabhūte māghamāsassa avasāne cattāro phagguṇamāsassa ādimhi cattāroti aṭṭhadivasaparimāṇe himassa patanakāle. Gayāyaṃ ummujjantīti keci tasmiṃ titthasammate udake paṭhamaṃ nimuggasakalasarīrā tato ummujjanti vuṭṭhahanti uppilavanti. Nimujjantīti sasīsaṃ udake osīdanti. Ummujjanimujjampi karontīti punappunaṃ ummujjananimujjanānipi karonti.

结发者(Jaṭila)是指苦行者。他们因持有编发，于此被称为“结发者”。“于霜降时节的期间八日”，是指在冬季(hemanta)内部，即摩伽月(Māghamāsa)末四日与颇群月(Phagguṇamāsa)初四日，此八日霜降之时。“于伽耶浮出”，是指有些人于彼被认为是渡口的水中，先是全身浸没，然后浮出、站起、漂浮。“沉没”，是指连同头部沉入水中。“亦作浮沉”，是指他们亦反复进行浮起与沉没。

Tattha hi keci ‘‘ekummujjaneneva pāpasuddhi hotī’’ti evaṃdiṭṭhikā, te ummujjanameva katvā gacchanti. Ummujjanaṃ pana nimujjanamantarena natthīti avinābhāvato nimujjanampi te karontiyeva. Yepi ‘‘ekanimujjaneneva pāpasuddhi hotī’’ti evaṃdiṭṭhikā, tepi ekavārameva nimujjitvā vuttanayena avinābhāvato ummujjanampi katvā pakkamanti. Ye pana ‘‘tasmiṃ titthe nimujjaneneva pāpasuddhi hotī’’ti evaṃdiṭṭhikā, te tattha nimujjitvā assāse sannirumbhitvā maruppapātapatitā viya tattheva jīvitakkhayaṃ pāpuṇanti[Pg.68]. Apare ‘‘punappunaṃ ummujjananimujjanāni katvā nhāte pāpasuddhi hotī’’ti evaṃdiṭṭhikā, te kālena kālaṃ ummujjananimujjanāni karonti. Te sabbepi sandhāya vuttaṃ – ‘‘ummujjantipi nimujjantipi ummujjanimujjampi karontī’’ti. Ettha ca kiñcāpi nimujjanapubbakaṃ ummujjanaṃ, nimujjanameva pana karontā katipayā, ummujjanaṃ tadubhayañca karontā bahūti tesaṃ yebhuyyabhāvadassanatthaṃ ummujjanaṃ paṭhamaṃ vuttaṃ. Tathā sambahulā jaṭilāti jaṭilānaṃ yebhuyyatāya vuttaṃ, muṇḍasikhaṇḍinopi ca brāhmaṇā udakasuddhikā tasmiṃ kāle tattha tathā karonti.

在此处，有些人持“仅浮出一次，罪即清净”之见，他们仅作浮出便离去。然浮出离不开沉没，因其不可分离，故彼等实亦作沉没。又有些人持“仅沉没一次，罪即清净”之见，他们虽仅沉没一次，然依前述之理，因不可分离，亦作浮出后方离去。复有些人持“于此渡口沉没，罪方清净”之见，他们于彼处沉没，闭住气息，如堕悬崖者，当场命绝。另有些人持“反复浮沉沐浴，罪乃清净”之见，他们时常进行浮沉。针对所有此等之人而言：“或浮出，或沉没，或作浮沉”。于此，虽浮出以沉没为先，然仅作沉没者少，而作浮出或两者兼作者多，为示其多数，故先说浮出。同理，说“众多结发者”，是因结发者为数众多之故。当时，信奉水净的剃头及顶髻婆罗门，亦于彼处作如是行。

Osiñcantīti keci gayāya udakaṃ hatthena gahetvā attano sīse ca sarīre ca osiñcanti, apare ghaṭehi udakaṃ gahetvā tīre ṭhatvā tathā karonti. Aggiṃ juhantīti keci gayātīre vediṃ sajjetvā dhūmadabbhipūjādike upakaraṇe upanetvā aggihutaṃ juhanti aggihutaṃ paricaranti. Iminā suddhīti iminā gayāyaṃ ummujjanādinā aggiparicaraṇena ca pāpamalato suddhi pāpapavāhanā saṃsārasuddhi eva vā hotīti evaṃdiṭṭhikā hutvāti attho.

“浇淋”者，谓一些人以手掬伽耶（Gayā）之水，浇于己之头身；另一些人则以罐取水，立于岸边而行此事。“祭火”者，谓一些人于伽耶岸边设置祭坛，备妥柴薪、祭勺等用具，向火献祭，侍奉火祀。“以此得清净”之义为：彼等持如是之见，谓“通过于伽耶浮沉等行为，以及侍奉火祀，能从罪垢中清净，能涤除罪业，或能得轮回之清净”。

Ummujjanādi cettha nidassanamattaṃ vuttanti daṭṭhabbaṃ. Tesu hi keci udakavāsaṃ vasanti, keci udakassañjaliṃ denti, keci tasmiṃ udake ṭhatvā candimasūriye anuparivattanti, keci anekasahassavāraṃ sāvittiādike japanti, keci ‘‘inda āgacchā’’tiādinā vijjājapaṃ avhāyanti, keci mahatupaṭṭhānaṃ karonti, evañca karontā keci otaranti, keci uttaranti keci uttaritvā suddhikaācamanaṃ karonti, keci antoudake ṭhitā tantī vādenti, vīṇaṃ vādentīti evamādikā nānappakārakiriyā dassenti. Yasmā vā te evarūpā vikārakiriyā karontāpi tasmiṃ udake nimujjanaummujjanapubbakameva karonti, tasmā taṃ sabbaṃ nimujjanummujjanantogadhameva katvā ‘‘ummujjantī’’tipiādi vuttaṃ. Evaṃ tattha ākulabyākule vattamāne uparipabbate ṭhito bhagavā tesaṃ taṃ kolāhalaṃ sutvā ‘‘kinnu kho eta’’nti olokento taṃ kiriyavikāraṃ addasa, taṃ sandhāya vuttaṃ – ‘‘addasā kho bhagavā…pe… iminā suddhī’’ti, taṃ vuttatthameva.

此处当知，说浮出等，仅是作为示例。因为他们之中，有些人住在水里，有些人向水合掌，有些人站在水中随日月旋转，有些人念诵萨维提(sāvitti)等明咒数千遍，有些人用“因陀罗(Inda)，来！”等明咒作召唤，有些人向大梵天作祈请；如此行事时，有些人下到水里，有些人从水里上来，有些人上来后行漱口净法，有些人站在水中弹奏弦乐器或弹奏维那(vīṇā)，展现了如此等等各种各样的行为。又或者，因为他们即使做这些怪异行为，也都是先在水中沉没与浮出，所以将这一切都包含在沉没与浮出中，而说了“他们也浮出”等。就这样，当那里一片混乱喧嚣时，世尊站在山顶上，听到他们的喧闹声，心想：“这到底是什么？”在观察时，看见了那怪异的行为。针对此事而说：“世尊确实看见……乃至……以此为清净。”其义已如前说。

Etamatthaṃ [Pg.69] viditvāti etaṃ atthaṃ udakorohanādiasuddhimagge tesaṃ suddhimaggaparāmasanaṃ saccādike ca suddhimagge attano aviparītāvabodhaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ udakasuddhiyā asuddhimaggabhāvadīpakaṃ saccādidhammānañca yāthāvato suddhimaggabhāvadīpakaṃ udānaṃ udānesi.

“了知此义后”，意即：从一切方面了知他们执取下水等非清净道为清净道，以及了知自己对于真谛等清净道的无颠倒觉悟。“此自说语”，意即：世尊诵出此自说语，此语阐明以水清净为非清净道，并如实阐明真谛等法为清净道。

Tattha na udakena sucī hotīti ettha udakenāti udakummujjanādinā. Udakummujjanādi hi idha uttarapadalopena ‘‘udaka’’nti vuttaṃ yathā rūpabhavo rūpanti. Atha vā udakenāti ummujjanādikiriyāya sādhanabhūtena udakena suci sattassa suddhi nāma na hoti, natthīti attho. Atha vā sucīti tena yathāvuttena udakena suci pāpamalato suddho nāma satto na hoti. Kasmā? Bahvettha nhāyatī jano. Yadi hi udakorohanādinā yathāvuttena pāpasuddhi nāma siyā, bahu ettha udake jano nhāyati, mātughātādipāpakammakārī añño ca gomahiṃsādiko antamaso macchakacchape upādāya, tassa sabbassāpi pāpasuddhi siyā, na panevaṃ hoti. Kasmā? Nhānassa pāpahetūnaṃ appaṭipakkhabhāvato. Yañhi yaṃ vināseti, so tassa paṭipakkho yathā āloko andhakārassa, vijjā ca avijjāya, na evaṃ nhānaṃ pāpassa. Tasmā niṭṭhamettha gantabbaṃ ‘‘na udakena suci hotī’’ti.

其中，于“不以水而净”一句，此中“以水”意指入水出水等行为。于此，“入水出水等”（udakummujjanādi）是省略了后分词而说为“水”，犹如“色有”（rūpabhava）说为“色”（rūpa）。又或者，“以水”是指以水为工具行此等行为，有情的清净并非因此而成，此即“无”之义。又或者，“净”是指有情并非通过如前所述的水而从罪垢中清净。何以故？因有很多人在此沐浴。倘若实如前所述，通过下水等行为就能清净罪业，那么在此水中有众多人沐浴，其中有行杀母等恶业者，亦有其他的牛、水牛等，乃至鱼、龟，彼等一切的罪业都应得到清净，然而事实并非如此。何以故？因为沐浴并非罪业之因的对治法。凡能坏灭一法者，即为彼法之对治法，犹如光明之于黑暗，明（vijjā）之于无明（avijjā），而沐浴之于罪业则不然。是故，于此应作是断定：“不以水而净”。

Yena pana suci hoti, taṃ dassetuṃ ‘‘yamhi saccañcā’’tiādimāha. Tattha yamhīti yasmiṃ puggale. Saccanti vacīsaccañceva viratisaccañca. Atha vā saccanti ñāṇasaccañceva paramatthasaccañca. Dhammoti ariyamaggadhammo, phaladhammo ca, so sabbopi yasmiṃ puggale upalabbhati, so sucī so ca brāhmaṇoti so ariyapuggalo visesato khīṇāsavo accantasuddhiyā suci ca brāhmaṇo cāti. Kasmā panettha saccaṃ dhammato visuṃ katvā gahitaṃ? Saccassa bahūpakārattā. Tathā hi ‘‘saccaṃ ve amatā vācā (su. ni. 455), saccaṃ have sādutaraṃ rasānaṃ (saṃ. ni. 1.246; su. ni. 184), sacce atthe ca dhamme ca, āhu santo patiṭṭhitā (su. ni. 455), sacce ṭhitā samaṇabrāhmaṇā cā’’tiādinā (jā. 2.21.433) anekesu suttapadesu saccaguṇā pakāsitā. Saccavipariyassa ca ‘‘ekaṃ dhammaṃ atītassa, musāvādissa jantuno (dha. pa. 176), abhūtavādī nirayaṃ upetī’’ti (dha. pa. 306) ca ādinā pakāsitāti.

然而，为开示“凭借何者而清净”，故说“于何人中有真实……”等。其中，“于何人中”(yamhi)意指于某个体(puggale)中。“真实”(sacca)指语真实与戒真实。或者，“真实”指智真实与胜义真实。“法”(dhamma)指圣道法与果法。这一切若于某个体身上可得，“彼为净者，彼即婆罗门”，意即：彼圣人，特别是漏尽者，因究竟清净而是净者，也是婆罗门。此处为何将真实与法分开来理解？因为真实有极大的助益。诚然，在许多经句中都阐明了真实的功德，如：“真实确是甘露语”（《经集》455），“真实实为诸味中最上味”（《相应部》1.246；《经集》184），“善人安住于真实、义理及法”（《经集》455），“沙门婆罗门皆立于真实”（《本生》2.21.433）等。而违背真实的过患也已阐明，如：“违越一法者，好说妄语之人”（《法句经》176），及“说不实者堕地狱”（《法句经》306）等。

Navamasuttavaṇṇanā niṭṭhitā.

第九经释义终。

10. Bāhiyasuttavaṇṇanā

10. 跋希亚经释义

10. Dasame [Pg.70] bāhiyoti tassa nāmaṃ. Dārucīriyoti dārumayacīro. Suppāraketi evaṃnāmake paṭṭane vasati. Ko panāyaṃ bāhiyo, kathañca dārucīriyo ahosi, kathaṃ suppārake paṭṭane paṭivasatīti?

10. 第十经中，跋希亚(Bāhiya)是他的名字。“木衣者”(Dārucīriya)指身穿木制衣者。他住在名为苏帕拉卡(Suppāraka)的港口城镇。那么，这位跋希亚是谁？他如何成为木衣者？又为何住在苏帕拉卡港口城镇呢？

Tatrāyaṃ anupubbīkathā – ito kira kappasatasahassamatthake padumuttarasammāsambuddhakāle eko kulaputto haṃsavatīnagare dasabalassa dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ khippābhiññānaṃ etadagge ṭhapentaṃ disvā ‘‘mahā vatāyaṃ bhikkhu, yo satthārā evaṃ etadagge ṭhapīyati, aho vatāhampi anāgate evarūpassa sammāsambuddhassa sāsane pabbajitvā satthārā edise ṭhāne etadagge ṭhapetabbo bhaveyyaṃ yathāyaṃ bhikkhū’’ti taṃ ṭhānantaraṃ patthetvā tadanurūpaṃ adhikārakammaṃ katvā yāvajīvaṃ puññaṃ katvā saggaparāyaṇo hutvā devamanussesu saṃsaranto kassapadasabalassa sāsane pabbajitvā paripuṇṇasīlo samaṇadhammaṃ karontova jīvitakkhayaṃ patvā devaloke nibbatti. So ekaṃ buddhantaraṃ devaloke vasitvā imasmiṃ buddhuppāde bāhiyaraṭṭhe kulagehe paṭisandhiṃ gaṇhi, taṃ bāhiyaraṭṭhe jātattā bāhiyoti sañjāniṃsu. So vayappatto gharāvāsaṃ vasanto vaṇijjatthāya bahūnaṃ bhaṇḍānaṃ nāvaṃ pūretvā samuddaṃ pavisitvā aparāparaṃ sañcaranto satta vāre saddhiṃyeva parisāya attano nagaraṃ upagañchi.

于此，有此次第说——据说在距今十万劫之初，在莲花上佛(Padumuttara)的时代，有一位良家子在天鹅城(Haṃsavatī)听闻十力者的法说时，看见导师将一位比丘立为速通达第一，心想：“这位比丘真是伟大啊，能被导师如此立为第一。啊！愿我在未来也能在这样一位正自觉者的教法中出家，被导师立于此第一之位，就像这位比丘一样。”他发愿得到那个地位后，做了相应的善业，终生行福德，以生天为归趣，在天界与人界中轮回，在迦叶十力者的教法中出家，圆满具足戒，修行沙门法直至命终，投生于天界。他于一个佛期间住在天界，在此佛出世时，在跋希亚国(Bāhiyaraṭṭha)的一个良家中投生。由于生于跋希亚国，人们就称他为跋希亚。他长大成人后，过着在家生活，为了经商，将许多货物装满船，驶入大海，来回航行，七次都和同伴们一起回到自己的城市。

Aṭṭhame vāre pana ‘‘suvaṇṇabhūmiṃ gamissāmī’’ti āropitabhaṇḍo nāvaṃ abhiruhi. Nāvā mahāsamuddaṃ ajjhogāhetvā icchitadesaṃ apatvāva samuddamajjhe vipannā. Mahājano macchakacchapabhakkho ahosi. Bāhiyo pana ekaṃ nāvāphalakaṃ gahetvā taranto ūmivegena mandamandaṃ khipamāno bhassitvā samudde patitattā jātarūpeneva samuddatīre nipanno. Parissamaṃ vinodetvā assāsamattaṃ labhitvā uṭṭhāya lajjāya gumbantaraṃ pavisitvā acchādanaṃ aññaṃ kiñci apassanto akkanāḷāni chinditvā vākehi paliveṭhetvā [Pg.71] nivāsanapāvuraṇāni katvā acchādesi. Keci pana ‘‘dāruphalakāni vijjhitvā vākena āvuṇitvā nivāsanapāvuraṇaṃ katvā acchādesī’’ti vadanti. Evaṃ sabbathāpi dārumayacīradhāritāya ‘‘dārucīriyo’’ti purimavohārena ‘‘bāhiyo’’ti ca paññāyittha.

第八次，他想着“我要去金地(Suvaṇṇabhūmi)”，遂装载货物登船。船驶入大洋，尚未抵达目的地，便在海中失事。船上众人皆成鱼鳖之食。跋希亚(Bāhiya)则抓住一块船板漂流，被波浪缓缓推荡。因衣物滑落堕海，他赤身裸体地躺在海岸上。待消除疲劳、稍得喘息后，他起身因羞愧而躲进灌木丛中，找不到任何其他可蔽体之物，便砍下植物的茎，用其纤维缠绕，制成下衣与上衣蔽体。亦有人言：“他是凿穿木板，用纤维串起，制成下衣与上衣而穿。”如是，因其总是身穿木制衣，故以‘木衣者’(Dārucīriyo)之名及旧称‘跋希亚’而闻名。

Taṃ ekaṃ kapālaṃ gahetvā vuttaniyāmena suppārakapaṭṭane piṇḍāya carantaṃ disvā manussā cintesuṃ ‘‘sace loke arahanto nāma honti, evaṃvidhehi bhavitabbaṃ, kinnu kho ayaṃ ayyo vatthaṃ diyyamānaṃ gaṇheyya, udāhu appicchatāya na gaṇheyyā’’ti vīmaṃsantā nānādisāhi vatthāni upanesuṃ. So cintesi – ‘‘sacāhaṃ iminā niyāmena nāgamissaṃ, nayime evaṃ mayi pasīdeyyuṃ, yaṃnūnāhaṃ imāni paṭikkhipitvā imināva nīhārena vihareyyaṃ, evaṃ me lābhasakkāro uppajjissatī’’ti. So evaṃ cintetvā kohaññe ṭhatvā vatthāni na paṭiggaṇhi. Manussā ‘‘aho appiccho vatāyaṃ ayyo’’ti bhiyyosomattāya pasannamānasā mahantaṃ sakkārasammānaṃ kariṃsu.

那位木衣者拿着一个瓦钵，如前所述在苏帕拉卡(Suppāraka)港乞食。人们看见他后心想：“如果世间真有阿罗汉，应该就是这般模样。不知这位尊者会接受所供养的衣物吗？还是会因为少欲而不接受呢？”为了试探他，众人从各处送来衣物。他心想：“如果我接受了这些，他们就不会对我如此净信了。我何不拒绝这些衣物，继续保持现在的方式生活呢？这样我的利养与恭敬就会生起。”如此思量后，他便心怀欺诈，没有接受衣物。人们赞叹道：“啊，这位尊者真是少欲啊！”于是倍增敬信，对他致以极大的恭敬与供养。

Sopi bhattakiccaṃ katvā avidūraṭṭhāne ekaṃ devāyatanaṃ agamāsi. Mahājano tena saddhiṃ eva gantvā taṃ devāyatanaṃ paṭijaggitvā adāsi. So ‘‘ime mayhaṃ cīradhāraṇamatte pasīditvā evaṃvidhaṃ sakkārasammānaṃ karonti, etesaṃ mayā ukkaṭṭhavuttinā bhavituṃ vaṭṭatī’’ti sallahukaparikkhāro appicchova hutvā vihāsi. ‘‘Arahā’’ti pana tehi sambhāvīyamāno ‘‘arahā’’ti attānaṃ amaññi, uparūpari cassa sakkāragarukāro abhivaḍḍhi, lābhī ca ahosi uḷārānaṃ paccayānaṃ. Tena vuttaṃ – ‘‘tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato’’tiādi.

他用完餐后，去到附近的一座天祠。众人也随他同去，将那座天祠修缮好后交给了他。他心想：“这些人仅因我身穿木衣就心生净信，对我如此恭敬尊重，我应当对他们奉行卓越之行。”于是他资具简少，少欲而住。当被他们尊奉为“阿罗汉”时，他也自认为是“阿罗汉”，对他的恭敬尊重与日俱增，他也获得了丰厚的上等资具。因此经中说：“那时，木衣者跋希亚住在苏帕拉卡海边，受恭敬、受尊重……”等等。

Tattha sakkatoti sakkaccaṃ ādarena upaṭṭhānavasena sakkato. Garukatoti guṇavisesena yuttoti adhippāyena pāsāṇacchattaṃ viya garukaraṇavasena garukato. Mānitoti manasā sambhāvanavasena mānito. Pūjitoti pupphagandhādīhi pūjāvasena pūjito. Apacitoti abhippasannacittehi maggadānaāsanābhiharaṇādivasena apacito. Lābhī cīvara…pe… parikkhārānanti paṇītapaṇītānaṃ uparūpari upanīyamānānaṃ cīvarādīnaṃ catunnaṃ paccayānaṃ labhanavasena lābhī.

于此，所谓“受恭敬”，是因受到恭敬、虔诚地侍奉。所谓“受尊重”，是因人们怀着“他具有特殊功德”之意，如对石伞般敬重他。所谓“受敬重”，是因受到内心的敬仰。所谓“受供奉”，是因受到花、香等的供养。所谓“受崇敬”，是因净信者们让路、献座等。“得衣……资具等”，是因能获得一再供奉的上好衣等四种资具，故为“得……者”。

Aparo [Pg.72] nayo – sakkatoti sakkārappatto. Garukatoti garukārappatto. Mānitoti bahumānito manasā piyāyito ca. Pūjitoti catupaccayābhipūjāya pūjito. Apacitoti apacāyanappatto. Yassa hi cattāro paccaye sakkatvā suabhisaṅkhate paṇītapaṇīte denti, so sakkato. Yasmiṃ garubhāvaṃ paccupaṭṭhapetvā denti, so garukato. Yaṃ manasā piyāyanti bahumaññanti ca, so mānito. Yassa sabbampetaṃ pūjanavasena karonti, so pūjito. Yassa abhivādanapaccuṭṭhānañjalikammādivasena paramanipaccakāraṃ karonti, so apacito. Bāhiyassa pana te sabbametaṃ akaṃsu. Tena vuttaṃ – ‘‘bāhiyo dārucīriyo suppārake paṭivasati sakkato’’tiādi. Ettha ca cīvaraṃ so aggaṇhantopi ‘‘ehi, bhante, imaṃ vatthaṃ paṭiggaṇhāhī’’ti upanāmanavasena cīvarassāpi ‘‘lābhī’’tveva vutto.

另一种解释——“受恭敬”是指获得恭敬。“受尊重”是指获得尊重。“受敬重”是指被高度敬重且内心喜爱。“受供奉”是指以四资具供奉。“受崇敬”是指获得崇敬。若人们恭敬地供养某人善加准备的上好四资具，他就是“受恭敬”者。若人们怀着敬重之心供养某人，他就是“受尊重”者。若人们内心喜爱并高度敬重某人，他就是“受敬重”者。若人们以供奉的方式为某人做这一切，他就是“受供奉”者。若人们以礼拜、起立、合掌等方式对某人致以最高的敬意，他就是“受崇敬”者。而他们对跋希亚(Bāhiya)做了这一切。因此经中说：“木衣者跋希亚住在苏帕拉卡(Suppāraka)，受恭敬……”等等。于此，即使他没有接受衣物，也因人们以“尊者，来，请接受这件衣物”的方式呈献，而称他为“得衣者”。

Rahogatassāti rahasi gatassa. Paṭisallīnassāti ekībhūtassa bahūhi manussehi ‘‘arahā’’ti vuccamānassa tassa idāni vuccamānākārena cetaso parivitakko udapādi cittassa micchāsaṅkappo uppajji. Kathaṃ? Ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataroti. Tassattho – ye imasmiṃ sattaloke kilesārīnaṃ hatattā pūjāsakkārādīnañca arahabhāvena arahanto, ye kilesārīnaṃ hananena arahattamaggaṃ samāpannā, tesu ahaṃ ekoti.

“独处”，是说去到僻静处。“退隐”，是说独自一人。当他被众人称为“阿罗汉”时，心中生起了如下所述的寻思，即生起了邪思惟。如何？“世间所有阿罗汉或已入阿罗汉道者，我即是其中之一。”其义为：在此有情世间，因摧毁烦恼之敌、堪受供养恭敬等而为阿罗汉者，以及因摧毁烦恼之敌而入阿罗汉道者，我是他们当中的一员。

Purāṇasālohitāti purimasmiṃ bhavesālohitā bandhusadisā ekato katasamaṇadhammā devatā. Keci pana ‘‘purāṇasālohitāti purāṇakāle bhavantare sālohitā mātubhūtā ekā devatā’’ti vadanti, taṃ aṭṭhakathāyaṃ paṭikkhipitvā purimoyevattho gahito.

“昔日血亲”是指一位天神，他在过去世曾是血亲，如亲属般，曾一同修行沙门法。但有人说：“‘昔日血亲’是指一位天神，她在往昔的另一生中曾是他的母亲。”此说在义注(aṭṭhakathā)中被驳斥，而采纳了前一种解释。

Pubbe kira kassapadasabalassa sāsane osakkamāne sāmaṇerādīnaṃ vippakāraṃ disvā satta bhikkhū saṃvegappattā ‘‘yāva sāsanaṃ na antaradhāyati, tāva attano patiṭṭhaṃ karissāmā’’ti suvaṇṇacetiyaṃ vanditvā araññaṃ paviṭṭhā ekaṃ pabbataṃ disvā ‘‘jīvite sālayā nivattantu, nirālayā imaṃ pabbataṃ [Pg.73] abhiruhantū’’ti vatvā nisseṇiṃ bandhitvā sabbe taṃ pabbataṃ abhiruyha nisseṇiṃ pātetvā samaṇadhammaṃ kariṃsu. Tesu saṅghatthero ekarattātikkameneva arahattaṃ pāpuṇi. So uttarakuruto piṇḍapātaṃ ānetvā te bhikkhū, ‘‘āvuso, ito piṇḍapātaṃ paribhuñjathā’’ti āha. Te ‘‘tumhe, bhante, attano ānubhāvena evaṃ akattha, mayampi sace tumhe viya visesaṃ nibbattessāma, sayameva āharitvā bhuñjissāmā’’ti bhuñjituṃ na icchiṃsu. Tato dutiyadivase dutiyatthero anāgāmiphalaṃ pāpuṇi, sopi tatheva piṇḍapātaṃ ādāya tattha gantvā itare nimantesi, tepi tatheva paṭikkhipiṃsu. Tesu arahattappatto parinibbāyi, anāgāmī suddhāvāsabhūmiyaṃ nibbatti. Itare pana pañca janā ghaṭentā vāyamantāpi visesaṃ nibbattetuṃ nāsakkhiṃsu. Te asakkontā tattheva parisussitvā devaloke nibbattā. Ekaṃ buddhantaraṃ devesuyeva saṃsaritvā imasmiṃ buddhuppāde devalokato cavitvā tattha tattha kulaghare nibbattiṃsu. Tesu hi eko pakkusāti rājā ahosi, eko kumārakassapo, eko dabbo mallaputto, eko sabhiyo paribbājako, eko bāhiyo dārucīriyo. Tattha yo so anāgāmī brahmaloke nibbatto, taṃ sandhāyetaṃ vuttaṃ ‘‘purāṇasālohitā devatā’’ti. Devaputtopi hi devadhītā viya devo eva devatāti katvā devatāti vuccati ‘‘atha kho aññatarā devatā’’tiādīsu viya. Idha pana brahmā devatāti adhippeto.

据说往昔迦叶十力尊教法衰微时，有七位比丘看见沙弥等人的行为不正，心生警觉，说道：“趁着教法还未隐没，我们应当为自己建立依靠。”他们顶礼金塔后进入森林，看见一座山，便说：“贪恋生命者回去，不贪恋者登上此山！”说完，他们绑好梯子，全都登上那座山后，便推下梯子，修行沙门法。他们之中，僧团长老仅过一夜便证得阿罗汉果。他从北俱卢洲取来食物，对那些比丘说：“贤友们，请用这里的食物。”他们说：“尊者，您是凭自己的威力做到此事。如果我们也能像您一样证得殊胜法，自会取来食用。”他们不愿食用。之后，第二天，第二位长老证得阿那含果。他也同样取来食物，前去邀请其他人，但他们也同样拒绝了。他们之中，证得阿罗汉果者般涅槃了，阿那含者则往生净居天。而其余五人，虽然努力精进，却无法证得殊胜法。他们因无法证得，便在那里枯萎而逝，往生天界。他们在一个佛陀出世的期间轮回于天界，直到此佛出世，才从天界死后，投生于各地的家族中。他们之中，一位是跋库萨提(Pakkusāti)王，一位是鸠摩罗迦叶(Kumārakassapa)，一位是达波·摩罗子(Dabba Mallaputta)，一位是萨毗亚(Sabhiya)遍行者，一位是跋希亚(Bāhiya)树皮衣者。此处所说的“往昔的亲族天神”，就是指那位往生梵天界的阿那含。因为天子也像天女一样，是天，故被称为“天神”，如同“尔时，某天神……”等经文中所说。但在此处，“天神”意指梵天。

Tassa hi brahmuno tattha nibbattasamanantarameva attano brahmasampattiṃ oloketvā āgataṭṭhānaṃ āvajjentassa sattannaṃ janānaṃ pabbataṃ āruyha samaṇadhammakaraṇaṃ, tatthekassa parinibbutabhāvo, anāgāmiphalaṃ patvā attano ca ettha nibbattabhāvo upaṭṭhāsi. So ‘‘kattha nu kho itare pañca janā’’ti āvajjento kāmāvacaradevaloke tesaṃ nibbattabhāvaṃ ñatvā aparabhāge kālānukālaṃ ‘‘kinnu kho karontī’’ti tesaṃ pavattiṃ oloketiyeva. Imasmiṃ pana kāle ‘‘kahaṃ nu kho’’ti āvajjento bāhiyaṃ suppārakapaṭṭanaṃ upanissāya dārucīradhāriṃ kohaññena jīvikaṃ kappentaṃ disvā ‘‘ayaṃ mayā saddhiṃ pubbe nisseṇiṃ bandhitvā pabbataṃ abhiruhitvā samaṇadhammaṃ karonto atisallekhavuttiyā jīvite anapekkho [Pg.74] arahatāpi ābhataṃ piṇḍapātaṃ aparibhuñjitvā idāni sambhāvanādhippāyo anarahāva arahattaṃ paṭijānitvā vicarati lābhasakkārasilokaṃ nikāmayamāno, dasabalassa ca nibbattabhāvaṃ na jānāti, handa naṃ saṃvejetvā buddhuppādaṃ jānāpessāmī’’ti tāvadeva brahmalokato otaritvā rattibhāge suppārakapaṭṭane dārucīriyassa sammukhe pāturahosi. Bāhiyo attano vasanaṭṭhāne uḷāraṃ obhāsaṃ disvā ‘‘kiṃ nu kho eta’’nti bahi nikkhamitvā olokento ākāse ṭhitaṃ mahābrahmānaṃ disvā añjaliṃ paggayha ‘‘ke tumhe’’ti pucchi. Athassa so brahmā ‘‘ahaṃ te porāṇakasahāyo tadā anāgāmiphalaṃ patvā brahmaloke nibbatto, tvaṃ pana kiñci visesaṃ nibbattetuṃ asakkonto tadā puthujjanakālakiriyaṃ katvā saṃsaranto idāni titthiyavesadhārī anarahāva samāno ‘arahā aha’nti imaṃ laddhiṃ gahetvā vicarasīti ñatvā āgato, neva kho tvaṃ, bāhiya, arahā, paṭinissajjetaṃ pāpakaṃ diṭṭhigataṃ, mā te ahosi dīgharattaṃ ahitāya dukkhāya, sammāsambuddho loke uppanno. So hi bhagavā arahā, gaccha naṃ payirupāsassū’’ti āha. Tena vuttaṃ – ‘‘atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā’’tiādi.

彼梵天于彼处受生后，随即观察自己的梵天福报，当他忆念来处时，七人攀登山峰修沙门法、其中一人已般涅槃、以及自己证得不还果后生于此处之事，都呈现在他心中。他思惟：“其余五人在何处？”继而了知他们生于欲界天。之后，他时时观察他们的动向，心想：“他们现在做什么呢？”而在此刻，当他思惟：“（跋希亚）现在何处？”时，看见跋希亚(Bāhiya)在苏帕拉卡(Suppāraka)港附近，身着树皮衣，以伪诈谋生。他想：“此人往昔曾与我一起搭建悬梯、攀登山峰修沙门法，当时他过着极为简朴的生活，于生命无所顾恋，连阿罗汉带来的食物也未曾食用。如今却意欲受人崇敬，自己并非阿罗汉，却声称证得阿罗汉果，为了利养、恭敬与名闻而四处游走，而且不知道十力者（佛陀）已经出世。好，我应当去警醒他，让他知道佛陀出世之事。”于是，他即刻从梵天界降下，于夜间在苏帕拉卡港，显现在树皮衣者跋希亚的面前。跋希亚见自己住处大放光明，心想：“这是什么？”便出门察看，见到大梵天立于空中，于是合掌问道：“您是谁？”那时，梵天对他说：“我是你往昔的同修。当时我证得不还果后，生于梵天界。而你却未能证得任何殊胜之法，当时仍是凡夫，命终后不断轮回，如今身着外道服饰，并非阿罗汉，却执持‘我是阿罗汉’的见解四处游走。我了知此事，故而前来。跋希亚，你实非阿罗汉，应舍弃此等邪恶之见！勿使其为你带来长夜的不利与痛苦。正等正觉者已出现于世，彼世尊是真正的阿罗汉，去亲近他吧！”因此经中说：“尔时，树皮衣者跋希亚往昔的亲族天神……”等。

Tattha anukampikāti anuggahasīlā karuṇādhikā. Atthakāmāti hitakāmā mettādhikā. Purimapadena cettha bāhiyassa dukkhāpanayanakāmataṃ tassā devatāya dasseti, pacchimena hitūpasaṃhāraṃ. Cetasāti attano cittena, cetosīsena cettha cetopariyañāṇaṃ gahitanti veditabbaṃ. Cetoparivitakkanti tassa cittappavattiṃ. Aññāyāti jānitvā. Tenupasaṅkamīti seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva brahmaloke antarahito bāhiyassa purato pātubhavanavasena upasaṅkami. Etadavocāti ‘‘ye kho keci loke arahanto vā’’tiādipavattamicchāparivitakkaṃ bāhiyaṃ sahoḍhaṃ coraṃ gaṇhanto viya ‘‘neva kho tvaṃ, bāhiya, arahā’’tiādikaṃ etaṃ idāni vuccamānavacanaṃ brahmā avoca. Neva kho tvaṃ, bāhiya, arahāti etena tadā bāhiyassa asekkhabhāvaṃ paṭikkhipati, nāpi arahattamaggaṃ vā samāpannoti etena [Pg.75] sekkhabhāvaṃ, ubhayenapissa anariyabhāvameva dīpeti. Sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpannoti iminā panassa kalyāṇaputhujjanabhāvampi paṭikkhipati. Tattha paṭipadāti sīlavisuddhiādayo cha visuddhiyo. Paṭipajjati etāya ariyamaggeti paṭipadā. Assāti bhaveyyāsi.

其中，“悲悯者”(anukampikā)是说乐于襄助、慈悲深厚。“利益欲求者”(atthakāmā)是说希求利益、慈爱深厚。于此，前一词句显示了那位天神希望为跋希亚除去痛苦的心愿，后一词句则显示了欲带来利益。“以心”(cetasā)是指以自己的心，此处当知，是以心为首而指他心智(cetopariyañāṇa)。“思惟其心”(cetoparivitakkaṃ)是指他的心念活动。“知已”(aññāya)即了知之后。“彼即前往”(tenupasaṅkami)是指：犹如强壮之人伸直弯曲之臂，或弯曲伸直之臂，就这样，梵天从梵天界(brahmaloka)消失，以现身于跋希亚面前的方式前往。“彼如是说”(etadavoca)是指：对于生起“世间所有阿罗汉……”等错误思惟的跋希亚，梵天犹如捉拿人赃俱获的盗贼一般，说了现在将要讲的“跋希亚，你实非阿罗汉……”等这番话。“跋希亚，你实非阿罗汉”此句否定了当时跋希亚的无学(asekkha)状态；“亦未进入阿罗汉道”此句否定了其有学(sekha)状态；二者皆显示其非圣者(anariya)的状态。“你亦无彼行道，藉此你或能成为阿罗汉，或进入阿罗汉道”此句甚至否定了他作为善凡夫(kalyāṇaputhujjana)的状态。此处“行道”(paṭipadā)是指戒清净(sīlavisuddhi)等六种清净。因藉此而行于圣道(ariyamagga)，故称“行道”。“能成”(assa)是“你会是”(bhaveyyāsi)的意思。

Ayañcassa arahattādhimāno kiṃ nissāya uppannoti? ‘‘Appicchatāya santuṭṭhitāya sallekhatāya dīgharattaṃ katādhikārattā tadaṅgappahānavasena kilesānaṃ vihatattā arahattādhimāno uppanno’’ti keci vadanti. Apare panāhu ‘‘bāhiyo paṭhamādijhānacatukkalābhī, tasmāssa vikkhambhanappahānena kilesānaṃ asamudācārato arahattādhimāno uppajjatī’’ti. Tadubhayampi tesaṃ matimattameva ‘‘sambhāvanādhippāyo lābhasakkārasilokaṃ nikāmayamāno’’ti ca aṭṭhakathāyaṃ āgatattā. Tasmā vuttanayenevettha attho veditabbo.

彼之阿罗汉增上慢，依何而生起？有者言：“因少欲、知足、削减烦恼，长时以来已行功德，以彼分断的方式摧伏诸惑，故生起阿罗汉增上慢。”另有者言：“跋希亚(Bāhiya)乃初禅至第四禅之获得者，故由镇伏断，诸惑不起，而生起阿罗汉增上慢。”然此二说皆仅为彼等之见解而已，因义注中亦言“（彼）意在求人尊重，欲得利养、恭敬与名声”。是故，此处之义当如前述而知。

Atha bāhiyo ākāse ṭhatvā kathentaṃ mahābrahmānaṃ oloketvā cintesi – ‘‘aho bhāriyaṃ vata kammaṃ, yamahaṃ arahāti cintesiṃ, ayañca ‘arahattagāminī paṭipadāpi te natthī’ti vadati, atthi nu kho loke koci arahā’’ti? Atha naṃ pucchi. Tena vuttaṃ – ‘‘atha ke carahi devate loke arahanto vā arahattamaggaṃ vā samāpannā’’ti.

其后，跋希亚(Bāhiya)望着立于空中说法的梵天，心想：“呜呼！我竟自以为是阿罗汉，此诚为重业！而此（梵天）却说‘你连趋向阿罗汉果的行道也无’，世间究竟有无阿罗汉？”于是他向梵天问道，是故（经中）说：“那么，天神！如今世间有谁是阿罗汉，或已入阿罗汉道呢？”

Tattha athāti pucchārambhe nipāto. Ke carahīti ke etarahi. Loketi okāsaloke. Ayañhettha adhippāyo – bhājanalokabhūte sakalasmiṃ jambudīpatale kasmiṃ ṭhāne arahanto vā arahattamaggaṃ vā samāpannā etarahi viharanti, yattha mayaṃ te upasaṅkamitvā tesaṃ ovāde ṭhatvā vaṭṭadukkhato muccissāmāti. Uttaresūti suppārakapaṭṭanato pubbuttaradisābhāgaṃ sandhāya vuttaṃ.

于此，“atha”是用于发起提问的不变词。“ke carahi”意为“如今是谁”。“loke”指器世间。此处的含义是——在作为器世间的整个瞻部洲(Jambudīpa)大地上，阿罗汉或已入阿罗汉道者，如今住于何处？我等可前往亲近彼等，安住于其教诫，从而解脱轮回之苦。“uttresu”（在北方）一词，是针对从苏帕拉卡(Suppāraka)港算起的东北方区域而说。

Arahanti ārakattā arahaṃ. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito maggena savāsanānaṃ kilesānaṃ viddhaṃsitattā. Arīnaṃ vā hatattā arahaṃ. Bhagavatā hi kilesārayo anavasesato ariyamaggena hatā samucchinnāti. Arānaṃ vā hatattā arahaṃ. Yañca avijjābhavataṇhāmayanābhi [Pg.76] puññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ. Tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakarañāṇapharasuṃ gahetvā sabbepi arā hatā vihatā viddhaṃsitāti. Arahatīti vā arahaṃ. Bhagavā hi sadevake loke aggadakkhiṇeyyattā uḷāre cīvarādipaccaye pūjāvisesañca arahati. Rahābhāvato vā arahaṃ. Tathāgato hi sabbaso samucchinnarāgādikilesattā pāpakilesassāpi asambhavato pāpakaraṇe rahābhāvatopi arahanti vuccati.

因远离故为阿罗汉。彼实已远离一切烦恼，以道摧毁含摄习气之诸烦恼，故住于极远之处。又，因杀贼故为阿罗汉。世尊实以圣道，将烦恼之敌无余斩尽。又，因摧破辐条故为阿罗汉。此轮回之轮，以无明与有爱为轮毂，以福行等为辐条，以老死为轮辋，以诸漏之集为轮轴，套于三有之车，从无始之时流转而来。彼于菩提座下，以精进为足，立于戒德之地，以信为手，执持能灭尽业的智慧之斧，将所有辐条斩断、摧毁、破除。又，因堪于受供故为阿罗汉。世尊于含摄天神之世间中，为最上福田，故堪受殊胜之衣等资具及特殊供养。又，因无隐秘故为阿罗汉。如来已彻底断尽贪等诸烦恼，恶烦恼亦无生起之可能，于造作恶行上无有隐秘，故称为阿罗汉。

Sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho. Bhagavā hi abhiññeyye dhamme abhiññeyyato, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato abhisambujjhi. Vuttañhetaṃ –

因正确地、靠自己觉悟一切法，故为正等觉者。世尊实已证知所应证知法，遍知所应遍知法，断除所应断除法，作证所应作证法，修习所应修习法。此义亦曾被说及——

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

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

ma. ni. 2.399;

visuddhi. 1.131);

应证知者我已证，应修习者我已修，应断除者我已断，婆罗门，故我为佛。

Apica kusale dhamme anavajjasukhavipākato, akusale dhamme sāvajjadukkhavipākatotiādinā sabbattikadukādivasena ayamattho netabbo. Iti aviparītaṃ sayambhuñāṇena sabbākārato sabbadhammānaṃ abhisambuddhattā sammāsambuddhoti ayamettha saṅkhepo. Vitthāro pana visuddhimagge (visuddhi. 1.129-131) āgatanayeneva veditabbo. Arahattāyāti aggaphalappaṭilābhāya. Dhammaṃ desetīti ādikalyāṇādiguṇavisesayuttaṃ sīlādipaṭipadādhammaṃ samathavipassanādhammameva vā veneyyajjhāsayānurūpaṃ upadisati katheti.

再者，应通过一切三法、二法组等方式，来理解此义：善法以无罪乐报为果，不善法以有罪苦报为果等。如是，以无颠倒的自生智，于一切行相、一切法完全觉悟，故称“正等觉者”——此为此处之纲要。详尽之义，则应依《清净道论》(Visuddhimagga 1.129-131)所示之法而知。‘为阿罗汉果’者，即为获得顶果。‘说法’者，即随顺可化导者之意乐，教导、宣说具足初善等功德特质的戒等行道之法，或唯是止观之法。

Saṃvejitoti ‘‘dhiratthu vata, bho, puthujjanabhāvassa, yenāhaṃ anarahāva samāno arahāti amaññiṃ, sammāsambuddhañca loke uppajjitvā dhammaṃ desentaṃ na jāniṃ, dujjānaṃ kho panidaṃ jīvitaṃ, dujjānaṃ maraṇa’’nti saṃvegamāpādito, devatāvacanena yathāvuttenākārena saṃviggamānasoti attho. Tāvadevāti tasmiṃyeva khaṇe. Suppārakā pakkāmīti buddhoti nāmamapi savanena uppannāya buddhārammaṇāya pītiyā saṃvegena [Pg.77] ca codiyamānahadayo suppārakapaṭṭanato sāvatthiṃ uddissa pakkanto. Sabbattha ekarattiparivāsenāti sabbasmiṃ magge ekarattivāseneva agamāsi. Suppārakapaṭṭanato hi sāvatthi vīsayojanasate hoti, tañcāyaṃ ettakaṃ addhānaṃ ekarattivāsena agamāsi. Yadā suppārakato nikkhanto, tadaheva sāvatthiṃ sampattoti.

“心生悚惧”者，谓：“噫！凡夫之境，诚可厌患！我非阿罗汉，却自以为是。正等觉者出现于世而说法，我竟不知。此生命实难了知，死亡亦难了知。”如是，因天神之言，他以如前所述之方式心生悚惧，此为文义。“尔时即”者，谓于彼刹那。“从苏帕拉卡(Suppāraka)启程”者，谓仅闻“佛陀”之名，便生起以佛为所缘之喜悦，复为悚惧心所策励，遂从苏帕拉卡港出发，朝舍卫城(Sāvatthī)而去。“于全程皆宿一夜”者，谓于全程，仅宿一夜即行。从苏帕拉卡港至舍卫城实有百二十由旬，而彼于如是长途，仅宿一夜即抵达，亦即彼从苏帕拉卡出发之日，便抵达了舍卫城。

Kathaṃ panāyaṃ evaṃ agamāsīti? Devatānubhāvena, ‘‘buddhānubhāvenā’’tipi vadanti. ‘‘Sabbattha ekarattiparivāsenā’’ti pana vuttattā maggassa ca vīsayojanasatikattā antarāmagge gāmanigamarājadhānīsu yattha yattha rattiyaṃ vasati, tattha tattha dutiyaṃ aruṇaṃ anuṭṭhāpetvā sabbattha ekarattivāseneva sāvatthiṃ upasaṅkamīti ayamattho dīpito hotīti. Nayidaṃ evaṃ daṭṭhabbaṃ. Sabbasmiṃ vīsayojanasatike magge ekarattivāsenāti imassa atthassa adhippetattā. Ekarattimattaṃ so sakalasmiṃ tasmiṃ magge vasitvā pacchimadivase pubbaṇhasamaye sāvatthiṃ anuppattoti.

那么，此人是如何这样去的呢？有人说是天神的威力，也有人说是“佛陀的威力”。但由于经中说“在所有地方都只住一夜(sabbattha ekarattiparivāsena)”，且路程长达一百二十由旬，因此此义被阐释为：他在路途中的村庄、市镇、王都，无论在何处过夜，都不待第二个黎明升起，就这样在每一处都只住一夜而抵达了舍卫城(Sāvatthī)。不应这样理解。因为此话的意趣是“在全部一百二十由旬的路程中只住一夜”。（所以应理解为：）他在那整段路程中只住了一夜，于最后一日的上午抵达了舍卫城。

Bhagavāpi bāhiyassa āgamanaṃ ñatvā ‘‘na tāvassa indriyāni paripākaṃ gatāni, khaṇantare pana paripākaṃ gamissantī’’ti tassa indriyānaṃ paripākaṃ āgamayamāno mahābhikkhusaṅghaparivuto tasmiṃ khaṇe sāvatthiṃ piṇḍāya pāvisi. So ca jetavanaṃ pavisitvā bhuttapātarāse kāyālasiyavimocanatthaṃ abbhokāse caṅkamante sambahule bhikkhū passitvā ‘‘kahaṃ nu kho etarahi bhagavā’’ti pucchi. Bhikkhū ‘‘bhagavā sāvatthiṃ piṇḍāya paviṭṭho’’ti vatvā pucchiṃsu ‘‘tvaṃ pana kuto āgato’’ti? ‘‘Suppārakapaṭṭanato āgatomhī’’ti. ‘‘Dūrato āgatosi, nisīda, tāva pāde dhovitvā makkhetvā thokaṃ vissamāhi, āgatakāle satthāraṃ dakkhasī’’ti. ‘‘Ahaṃ, bhante, attano jīvitantarāyaṃ na jānāmi, ekarattenevamhi katthacipi ciraṃ aṭṭhatvā anisīditvā vīsayojanasatikaṃ maggaṃ āgato, satthāraṃ passitvāva vissamissāmī’’ti vatvā taramānarūpo sāvatthiṃ pavisitvā anopamāya buddhasiriyā virocamānaṃ bhagavantaṃ passi. Tena vuttaṃ ‘‘tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkamī’’tiādi.

世尊也知道跋希亚(Bāhiya)的到来，心想：“他的根器尚未成熟，但片刻之后即会成熟。”于是为了等待他的根器成熟，世尊就在众多比丘的围绕下，于彼时进入舍卫城(Sāvatthī)乞食。而跋希亚进入祇陀林(Jetavana)后，看见许多比丘用过早餐，为消除饭后身体的困乏正在户外经行，便问：“世尊现在在哪里？”比丘们回答：“世尊已进入舍卫城乞食。”又问他：“你又是从哪里来的？”他说：“我是从苏帕拉卡(Suppāraka)港来的。”比丘们说：“你远道而来，先坐下吧，洗洗脚，涂上油，稍微休息一下，等世尊回来时就能见到了。”跋希亚说：“尊者们，我不知道自己生命的危险，我仅用一夜，未在任何地方久立或安坐，走了一百二十由旬的路程而来。我必得见到世尊后才休息。”说完便急忙进入舍卫城，看见世尊正以无与伦比的佛陀光彩照耀着。因此经中说：“那时，有许多比丘在户外经行。于是，穿树皮衣的跋希亚走向那些比丘……”等等。

Tattha kahanti kattha. Nūti saṃsaye, khoti padapūraṇe, kasmiṃ nu kho padeseti attho. Dassanakāmamhāti daṭṭhukāmā amha. Mayañhi taṃ bhagavantaṃ [Pg.78] andho viya cakkhuṃ, badhiro viya sotaṃ, mūgo viya kalyāṇavākkaraṇaṃ, hatthapādavikalo viya hatthapāde, daliddo viya dhanasampadaṃ, kantāraddhānappaṭipanno viya khemantabhūmiṃ, rogābhibhūto viya ārogyaṃ, mahāsamudde bhinnanāvo viya mahākullaṃ passituṃ upasaṅkamituñca icchāmāti dasseti. Taramānarūpoti taramānākāro.

此中，“kahaṃ”（何处）即“kattha”（何处）。“nu”用于疑问，“kho”是补足语气的虚词，合起来的意思是“究竟在哪个地方”。“dassanakāmamhā”（我们欲见）即“daṭṭhukāmā amha”（我们想要见到）。此句显示：‘我们渴求得见并亲近那位世尊，犹如盲者之于眼，聋者之于耳，哑者之于善说之能，手足残缺者之于手足，贫者之于财富，行于旷野之道者之于安稳之地，为病所苦者之于健康，以及如在大海中船破之人渴求大筏一般。’“taramānarūpo”（急速之状）即“taramānākāro”（急速的样态）。

Pāsādikanti bāttiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāketumālālaṅkatāya samantapāsādikāya attano sarīrasobhāsampattiyā rūpakāyadassanabyāvaṭassa janassa sabbabhāgato pasādāvahaṃ. Pasādanīyanti dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasāveṇika- buddhadhammappabhutiaparimāṇaguṇagaṇasamannāgatāya dhammakāyasampattiyā sarikkhakajanassa pasādanīyaṃ pasīditabbayuttaṃ pasādārahaṃ vā. Santindriyanti cakkhādipañcindriyalolabhāvāpagamanena vūpasantapañcindriyaṃ. Santamānasanti chaṭṭhassa manindriyassa nibbisevanabhāvūpagamanena vūpasantamānasaṃ. Uttamadamathasamathamanuppattanti lokuttarapaññāvimutticetovimuttisaṅkhātaṃ uttamaṃ damathaṃ samathañca anuppatvā adhigantvā ṭhitaṃ. Dantanti suparisuddhakāyasamācāratāya ceva hatthapādakukkuccābhāvato davādiabhāvato ca kāyena dantaṃ. Guttanti suparisuddhavacīsamācāratāya ceva niratthakavācābhāvato davādiabhāvato ca vācāya guttaṃ. Yatindriyanti suparisuddhamanosamācāratāya ariyiddhiyogena abyāvaṭaappaṭisaṅkhānupekkhābhāvato ca manindriyavasena yatindriyaṃ. Nāganti chandādivasena agamanato, pahīnānaṃ rāgādikilesānaṃ punānāgamanato, kassacipi āgussa sabbathāpi akaraṇato, punabbhavassa ca agamanatoti imehi kāraṇehi nāgaṃ. Ettha ca pāsādikanti iminā rūpakāyena bhagavato pamāṇabhūtataṃ dīpeti, pasādanīyanti iminā dhammakāyena, santindriyantiādinā sesehi pamāṇabhūtataṃ dīpeti. Tena catuppamāṇike lokasannivāse anavasesato sattānaṃ bhagavato pamāṇabhāvo pakāsitoti veditabbo.

“端严”（Pāsādika）指以三十二大士相、八十随形好、一寻光及顶髻庄严其身，以其周遍端严（samantapāsādikā）的色身之美，令致力于观见色身者从各方面生起净信。“可敬”（Pasādanīya）指具足十力、四无畏、六不共智、十八不共佛法等无量功德庄严法身，令具信者生起净信，应受恭敬，值得尊敬。“寂根”（Santindriya）指眼等五根的躁动已除，五根寂静。“寂意”（Santamānasa）指第六意根已达不耽著之境，故心意寂静。“已达最上调伏寂止”（Uttamadamathasamathamanuppatta）指证得出世间慧解脱、心解脱所称之最上调伏与寂止，并安住于其中。“调伏”（Danta）指身行极为清净，没有手足掉举，也没有嬉闹等，以身调伏。“守护”（Gutta）指语行极为清净，没有无意义的言语，也没有戏言等，以语守护。“制根”（Yatindriya）指意行极为清净，具足圣威力，安住于无劳、无简择之舍，由是意根受到制御。“龙象”（Nāga）指不随顺贪欲等而行，已断除的贪等烦恼不再生起，对于任何过失完全不做，并且不再趣向再生。其中，“端严”以此色身显示世尊的典范性，“可敬”以此法身显示其典范性，“寂根”等其余诸词亦显示其典范性。因此，在具有四种典范的世间，可知世尊对一切众生，无余地彰显了其典范性。

Evaṃbhūtañca bhagavantaṃ antaravīthiyaṃ gacchantaṃ disvā ‘‘cirassaṃ vata me sammāsambuddho diṭṭho’’ti haṭṭhatuṭṭho pañcavaṇṇāya pītiyā nirantaraṃ phuṭasarīro [Pg.79] pītivipphāritavivaṭaniccalalocano diṭṭhaṭṭhānato paṭṭhāya oṇatasarīro bhagavato sarīrappabhāvemajjhaṃ ajjhogāhetvā tattha nimujjanto bhagavato samīpaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā bhagavato pāde sambāhanto paricumbanto ‘‘desetu me, bhante, bhagavā dhamma’’nti āha. Tena vuttaṃ – ‘‘bhagavato pāde sirasā nipatitvā bhagavantaṃ etadavoca – ‘desetu me, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’’ti.

看见如此的世尊在街道上行走，（跋希亚）心生欢喜：“我见到正等觉者，真是久违了！”他欣喜万分，五色喜遍满其身，持续不断；因喜悦而双目圆睁，凝视不动。从看见世尊之处开始，他便躬着身子，进入世尊的身光之中，沉浸其中。他走近世尊，行五体投地礼，按摩、亲吻世尊双足，然后说：“尊者，世尊，请为我说法！”因此经中说：“他头面顶礼世尊双足，对世尊说此言：‘尊者，世尊，请为我说法！善逝(sugato)，请为我说法！愿此法为我带来长久的利益与安乐。’”

Tattha sugatoti sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā gadattā sugato. Gamanampi hi gatanti vuccati, tañca bhagavato sobhanaṃ parisuddhaṃ anavajjaṃ. Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gato, aññepi gametīti sobhanagamanattā sugato. Sundarañcesa ṭhānaṃ amataṃ nibbānaṃ gatoti sundaraṃ ṭhānaṃ gatattā sugato. Sammā ca gatattā sugato tena tena maggena pahīne kilese puna apaccāgamanato. Vuttañhetaṃ –

于此，“善逝”(sugato)是因其行善妙(sobhanagamanattā)、至善妙处(sundaraṃ ṭhānaṃ gatattā)、正去(sammā gatattā)、正说(sammā gadattā)而得名。行(gamana)亦称去(gata)，而世尊之行是善妙、清净、无过失的。此行为何？即是圣道。彼以此行，无执著地去至安稳之处，亦令他人去至，是故因行善妙而为善逝。又，彼去至善妙处——不死涅槃，是故因至善妙处而为善逝。又，因其正去而为善逝，即由彼彼道所断之烦恼，不再复返故。正如所说：

‘‘Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato. Sakadāgāmi…pe… arahattamaggena…pe… na paccāgacchatīti sugato’’ti (cūḷani. mettagūmāṇavapucchāniddesa 27).

“由入流道(sotāpattimagga)所断除的诸烦恼，彼于此等烦恼不再来、不返回、不复返，是故为善逝。由一来道……乃至……由阿罗汉道……乃至……不复返，是故为善逝。”（《小义释·慈童子所问品解释》27）

Atha vā sammā gatattāti tīsupi avatthāsu sammāpaṭipattiyā gatattā, suppaṭipannattāti attho. Dīpaṅkarapādamūlato hi paṭṭhāya yāva mahābodhimaṇḍā tāva samatiṃsapāramipūritāya sammāpaṭipattiyā ñātatthacariyāya lokatthacariyāya buddhatthacariyāya koṭiṃ pāpuṇitvā sabbalokassa hitasukhameva paribrūhanto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathanti ime ante anupagacchantiyā anuttarāya bojjhaṅgabhāvanāsaṅkhātāya majjhimāya paṭipadāya ariyasaccesu tato paraṃ samadhigatadhammādhipateyyo sabbasattesu avisayāya sammāpaṭipattiyā ca gato paṭipannoti evampi sammā gatattā sugato. Sammā cesa gadati yuttaṭṭhāne yuttameva vācaṃ bhāsatīti sugato. Vuttampi cetaṃ –

或者，所谓“善行”（sammā gatattā），是指在三种状态中都以正行而行，其义即是“善行道”（suppaṭipannattā）。诚然，从燃灯佛（Dīpaṅkara）足下开始，直到大菩提座，以圆满三十波罗蜜的正行，以行亲族利、行世间利而达究竟，唯增长一切世间的利益安乐，不趋近于常、断、欲乐、苦行此等极端，以无上、被称为觉支修习的中道，于诸圣谛中，并于此后证得法自在，且以对一切众生无有偏私的正行而行、而行道，如是，亦因善行故，名为善逝。又，彼善说，于应说处，唯说应说语，故名善逝。此亦曾说：

‘‘Kālavādī[Pg.80], bhūtavādī, atthavādī, dhammavādī, vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhita’’nti (dī. ni. 1.9; ma. ni. 3.14).

“（世尊是）适时语者、真实语者、义利语者、法语者、律语者。彼于适时说有因由、有理据、有边际、与义利相应的言语。”（《长部》1.9；《中部》3.14）

Aparampi vuttaṃ –

此外，又曾说：

‘‘Yā sā vācā abhūtā atacchā anatthasaṃhitā, yā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsatī’’tiādi (ma. ni. 2.86).

“凡是不真实、不符事实、无义利，且为他人所不喜、不悦意的言语，如来不说。”等。（《中部》2.86）

Evaṃ sammā gadattāpi sugato.

如是，亦因善说故，名为善逝。

Yaṃ mamassa dīgharattaṃ hitāya sukhāyāti yaṃ dhammassa upadisanaṃ cirakālaṃ mama jhānavimokkhādihitāya tadadhigantabbasukhāya ca siyā. Akālo kho tāva bāhiyāti tava dhammadesanāya na tāva kāloti attho. Kiṃ pana bhagavato sattahitapaṭipattiyā akālopi nāma atthi, yato bhagavā kālavādīti? Vuccate – kāloti cettha veneyyānaṃ indriyaparipākakālo adhippeto. Yasmā pana tadā bāhiyassa attano indriyānaṃ paripakkāparipakkabhāvo dubbiññeyyo, tasmā bhagavā taṃ avatvā attano antaravīthiyaṃ ṭhitabhāvamassa kāraṇaṃ apadisanto āha ‘‘antaragharaṃ paviṭṭhamhā’’ti. Dujjānanti dubbiññeyyaṃ. Jīvitantarāyānanti jīvitassa antarāyakaradhammānaṃ vattanaṃ avattanaṃ vāti vattukāmo sambhamavasena ‘‘jīvitantarāyāna’’nti āha. Tathā hi anekapaccayappaṭibaddhavuttijīvitaṃ anekarūpā ca tadantarāyā. Vuttañhi –

“为我长久之利益与安乐”（yaṃ mamassa dīgharattaṃ hitāya sukhāya），是指教导正法，能使我长久获得禅定、解脱等利益，以及证得彼安乐。“跋希亚，现在还不是时候”（Akālo kho tāva bāhiya），意思是现在还不是为你说法之时。难道世尊致力于众生之利益，还有不适时的情况吗？要知道，世尊是应时语者啊。此处所说的“时”，是指所化众生根器成熟之时。然而当时跋希亚自己难以了知其根器是否成熟，所以世尊没有说明此点，而是指出自己正走在村中，以此为由说：“我们已进入村中。”“难知”（Dujjānaṃ）即是难以了知。他本想说“危及生命之诸法的生起或不生起”，但因仓促紧张而说了“命终危机”（jīvitantarāyānaṃ）。诚然，生命的存在依赖众多因缘，而其危机亦有多种。正如所说：

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā’’ti. (ma. ni. 3.272;

netti. 103);

“今日即当勤精进，谁知明日死？我等与彼大军死神，实无和议可言。”（中部3.272；义释103）

Kasmā panāyaṃ jīvitantarāyameva tāva purakkharoti? ‘‘Nimittaññutāya adiṭṭhakosallena vā’’ti keci. Apare ‘‘devatāya santike jīvitantarāyassa sutattā’’ti vadanti. Antimabhavikattā pana upanissayasampattiyā codiyamāno evamāha. Na hi tesaṃ appattaarahattānaṃ jīvitakkhayo hoti. Kiṃ pana kāraṇā bhagavā tassa dhammaṃ desetukāmova dvikkhattuṃ paṭikkhipi? Evaṃ kirassa ahosi ‘‘imassa maṃ diṭṭhakālato paṭṭhāya [Pg.81] sakalasarīraṃ pītiyā nirantaraṃ phuṭaṃ, atibalavā pītivego, dhammaṃ sutvāpi na tāva sakkhissati paṭivijjhituṃ. Yāva pana majjhattupekkhā saṇṭhāti, tāva tiṭṭhatu, vīsayojanasataṃ maggaṃ āgatattā darathopissa kāye balavā, sopi tāva paṭippassambhatū’’ti. Tasmā dvikkhattuṃ paṭikkhipi. Keci pana ‘‘dhammassavane ādarajananatthaṃ bhagavā evamakāsī’’ti vadanti. Tatiyavāraṃ yācito pana majjhattupekkhaṃ darathappaṭipassaddhiṃ paccupaṭṭhitañcassa jīvitantarāyaṃ disvā ‘‘idāni dhammadesanāya kālo’’ti cintetvā ‘‘tasmā tihā’’tiādinā dhammadesanaṃ ārabhi.

然则，此人为何首先只强调生命危难呢？有人说：“因为他能知晓征兆，以及善巧于（五蕴的）不如意之事。”另一些人说：“因为他从天神处听闻了生命危难。”然而，因为他是最后生者，由近依缘圆满所驱使，才如此说。对于未证阿罗汉果的他们，生命是不会终结的。那么，世尊为何虽然想为他说法，却两次拒绝他呢？据说世尊如此思惟：“此人从见到我之时起，全身就被喜持续不断地遍满，喜的势头非常猛烈，即使听了法，也还不能够通达。等到中舍建立起来，让他先等等；又因走了一百二十由旬的路而来，他身体的疲惫也很强烈，也让他先平息下来。”因此，世尊两次拒绝了他。另有人说：“世尊是为了让他对听法生起恭敬心才这样做的。”但当第三次被请求时，世尊见到他的中舍已现前，疲惫已平息，以及生命的危难已出现，便思惟：“现在是说法的时候了。”于是以“tasmā tiha”等（经文）开始说法。

Tattha tasmāti yasmā tvaṃ ussukkajāto hutvā ativiya maṃ yācasi, yasmā vā jīvitantarāyānaṃ dujjānataṃ vadasi, indriyāni ca te paripākaṃ gatāni, tasmā. Tihāti nipātamattaṃ. Teti tayā evanti idāni vattabbākāraṃ vadati.

其中，“tasmā”（因此）是说：因为你生起勤奋，非常恳切地请求我；或因为你说生命危难难以了知，并且你的诸根已经成熟，因此（说“tasmā”）。“tiha”只是一个不变词。“te”是“tayā”（由你）的意思。“evaṃ”（如是）指的是现在将要宣说的方式。

Sikkhitabbanti adhisīlasikkhādīnaṃ tissannampi sikkhānaṃ vasena sikkhanaṃ kātabbaṃ. Yathā pana sikkhitabbaṃ, taṃ dassento ‘‘diṭṭhe diṭṭhamattaṃ bhavissatī’’tiādimāha.

“当学”（sikkhitabbaṃ）是指应当依增上戒学（adhisīlasikkhā）等三学而修学。为开示应如何修学，（世尊）便说了以“于所见中，将只是所见”（diṭṭhe diṭṭhamattaṃ bhavissati）等（经文）。

Tattha diṭṭhe diṭṭhamattanti rūpāyatane cakkhuviññāṇena diṭṭhamattaṃ. Yathā hi cakkhuviññāṇaṃ rūpe rūpamattameva passati, na aniccādisabhāvaṃ, evameva sesaṃ. Cakkhudvārikaviññāṇena hi me diṭṭhamattameva bhavissatīti sikkhitabbanti attho. Atha vā diṭṭhe diṭṭhaṃ nāma cakkhuviññāṇena rūpavijānananti attho. Mattanti pamāṇaṃ. Diṭṭhā mattā etassāti diṭṭhamattaṃ, cakkhuviññāṇamattameva cittaṃ bhavissatīti attho. Idaṃ vuttaṃ hoti – yathā āpāthagate rūpe cakkhuviññāṇaṃ na rajjati, na dussati, na muyhati, evaṃ rāgādivirahena cakkhuviññāṇamattameva me javanaṃ bhavissati, cakkhuviññāṇappamāṇeneva javanaṃ ṭhapessāmīti.

此中，“于所见，只是所见”(diṭṭhe diṭṭhamattaṃ)者，谓于色处(rūpāyatana)，以眼识，只是所见。犹如眼识于色，只见色而已，不见无常等自性，其余亦然。其义为：应如此学：“于我，以眼门识，将只是所见而已”。或于所见中，所谓“所见”，其义为以眼识了知色。所谓“matta”，即限量(pamāṇa)。“其有见之量”(Diṭṭhā mattā etassā)故为“diṭṭhamattaṃ”，其义为：心将只是眼识的程度。此即是说：犹如当色显现于前时，眼识不贪、不瞋、不痴，如是，因远离贪等，我的速行(javana)将只是眼识的程度，我将仅以眼识的限量来安立速行。

Atha vā diṭṭhaṃ nāma cakkhuviññāṇena diṭṭhaṃ rūpaṃ, diṭṭhamattaṃ nāma tattheva uppannaṃ sampaṭicchanasantīraṇavoṭṭhabbanasaṅkhātaṃ cittattayaṃ. Yathā taṃ na rajjati, na dussati, na muyhati, evaṃ āpāthagate rūpe teneva sampaṭicchanādippamāṇena javanaṃ uppādessāmi, nāhaṃ taṃ pamāṇaṃ atikkamitvā rajjanādivasena uppajjituṃ dassāmīti evamettha attho daṭṭhabbo. Eseva nayo sutamute[Pg.82]. Mutanti tadārammaṇaviññāṇehi saddhiṃ gandharasaphoṭṭhabbāyatanaṃ veditabbaṃ. Viññāte viññātamattanti ettha pana viññātaṃ nāma manodvārāvajjanena viññātārammaṇaṃ. Tasmiṃ viññāte viññātamattanti āvajjanappamāṇaṃ. Yathā āvajjanaṃ na rajjati, na dussati, na muyhati, evaṃ rajjanādivasena ca uppajjituṃ adatvā āvajjanappamāṇeneva cittaṃ ṭhapessāmīti ayamettha attho. Evañhi te, bāhiya, sikkhitabbanti evaṃ imāya paṭipadāya tayā, bāhiya, tissannaṃ sikkhānaṃ anuvattanavasena sikkhitabbaṃ.

或者，所谓“所见”(diṭṭhaṃ)，是由眼识所见的色；所谓“只是所见”(diṭṭhamattaṃ)，是在彼处生起的领受(sampaṭicchana)、推度(santīraṇa)、确定(voṭṭhabbana)这三种心。犹如它不贪、不瞋、不痴，同样地，当色显现于前时，我将仅以那领受等的限量来生起速行，我将不让（心）超越那个限量而以贪染等方式生起——于此应如是见其义。于所闻、所觉知，理路亦然。所谓“所觉知”(mutaṃ)，应知为香、味、触处，连同以彼为所缘的（鼻、舌、身）识。而在“于所识知，只是所识知”(viññāte viññātamattaṃ)中，所谓“所识知”(viññātaṃ)，是由意门转向(manodvārāvajjanena)所识知的所缘。在那所识知中，所谓“只是所识知”(viññātamattaṃ)，即是转向的限量。犹如转向不贪、不瞋、不痴，同样地，不让（心）以贪染等方式生起，而仅以转向的限量来安立心——此即是此中之义。“跋希亚，你应如是学”(Evañhi te, bāhiya, sikkhitabbaṃ)者，即是说：跋希亚，你应依此行道(paṭipadā)，随顺三学(tissannaṃ sikkhānaṃ)而修学。

Iti bhagavā bāhiyassa saṃkhittarucitāya chahi viññāṇakāyehi saddhiṃ chaḷārammaṇabhedabhinnaṃ vipassanāya visayaṃ diṭṭhādīhi catūhi koṭṭhāsehi vibhajitvā tatthassa ñātatīraṇapariññaṃ dasseti. Kathaṃ? Ettha hi rūpāyatanaṃ passitabbaṭṭhena diṭṭhaṃ nāma, cakkhuviññāṇaṃ pana saddhiṃ taṃdvārikaviññāṇehi dassanaṭṭhena, tadubhayampi yathāpaccayaṃ pavattamānaṃ dhammamattameva, na ettha koci kattā vā kāretā vā, yato taṃ hutvā abhāvaṭṭhena aniccaṃ, udayabbayappaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattāti kuto tattha paṇḍitassa rajjanādīnaṃ okāsoti? Ayamettha adhippāyo sutādīsupi.

如是，世尊因跋希亚乐于简略，便将与六识身相应的、以六种所缘为差别的观（vipassanā）所缘，分为见、闻、觉、知四部分，并于其中为他开示了知遍知与审察遍知。如何呢？于此，色处因其应被见，故名为“所见”；而眼识及相关的门识，则为能见。此二者都只是依缘而起的法而已，其中并无作者或使作者。因为其生起后即坏灭，故为无常；因生灭逼迫，故为苦；因不得自在，故为无我。如此，智者于何处有贪染等机会呢？此义于闻等亦然。

Idāni ñātatīraṇapariññāsu patiṭṭhitassa upari saha maggaphalena pahānapariññaṃ dassetuṃ, ‘‘yato kho te, bāhiyā’’tiādi āraddhaṃ. Tattha yatoti yadā, yasmā vā. Teti tava. Tatoti tadā, tasmā vā. Tenāti tena diṭṭhādinā, diṭṭhādipaṭibaddhena rāgādinā vā. Idaṃ vuttaṃ hoti – bāhiya, tava yasmiṃ kāle yena vā kāraṇena diṭṭhādīsu mayā vuttavidhiṃ paṭipajjantassa aviparītasabhāvāvabodhena diṭṭhādimattaṃ bhavissati, tasmiṃ kāle tena vā kāraṇena diṭṭhādipaṭibaddhena rāgādinā saha na bhavissasi, ratto vā duṭṭho vā mūḷho vā na bhavissasi, pahīnarāgādikattā tena vā diṭṭhādinā saha paṭibaddho na bhavissasīti. Tato tvaṃ, bāhiya, na tatthāti yadā yasmā vā tvaṃ tena rāgena vā ratto dosena vā duṭṭho mohena vā mūḷho na bhavissasi, tadā tasmā vā tvaṃ tattha diṭṭhādike na bhavissasi, tasmiṃ diṭṭhe vā sutamutaviññāte vā ‘‘etaṃ mama, esohamasmi, eso me attā’’ti taṇhāmānadiṭṭhīhi allīno patiṭṭhito na bhavissasi. Ettāvatā pahānapariññaṃ matthakaṃ pāpetvā khīṇāsavabhūmi dassitā.

现在，为向已安住于知遍知与审察遍知者，于其上连同道与果开示断遍知，故说“跋希亚，当……”等语。其中，“yato”是“何时”或“因为”之义。“te”是“你”之义。“tato”是“那时”或“所以”之义。“tena”是“以彼所见等”，或“以关连于所见等的贪等”之义。此义是说：跋希亚，当你于任何时候或因任何原因，对所见等，实践我所说的方法，以无颠倒之自性觉智，所见等将仅是所见等时，于彼时或因彼原因，你将不与关连于所见等的贪等共存，不复贪染、或嗔恚、或愚痴；或因已断除贪等，你将不与彼所见等相系缚。“所以，跋希亚，你不在彼处”者，即是：当你或因为你不再因彼贪而染、因彼嗔而恚、或因彼痴而愚时，那时或所以你将不在彼所见等之中，你将不对所见、所闻、所觉、所识，以“此是我的，此是我，此是我的我”之渴爱、我慢、邪见而执取、安住。以此，令断遍知达到圆满，显示了漏尽地。

Tato [Pg.83] tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarenāti yadā tvaṃ, bāhiya, tena rāgādinā tattha diṭṭhādīsu paṭibaddho na bhavissasi, tadā tvaṃ neva idhaloke na paraloke na ubhayatthāpi. Esevanto dukkhassāti kilesadukkhassa ca vaṭṭadukkhassa ca ayameva hi anto ayaṃ parivaṭumabhāvoti ayameva hi ettha attho. Ye pana ‘‘ubhayamantarenā’’ti padaṃ gahetvā antarābhavaṃ nāma icchanti, tesaṃ taṃ micchā. Antarābhavassa hi bhāvo abhidhamme paṭikkhittoyeva. Antarenāti vacanaṃ pana vikappantaradīpanaṃ, tasmā ayamettha attho – ‘‘neva idha na huraṃ, aparo vikappo na ubhaya’’nti.

“是故，跋希亚，你既不在此，也不在彼，亦不在两者之间”者，是说：跋希亚，当你不再因贪等而对所见等生起系缚时，那时你将既不在此世，也不在彼世，亦不在两处。“此即苦之终结”者，此即烦恼苦与轮回苦的终结，此即不再轮转，此即是其中之义。然而，若有人执取“两者之间”(ubhayamantarenā)一词而主张有名为“中有”(antarābhava)者，彼等是错误的。因为“中有”的存在已在阿毗达摩(abhidhamma)中被驳斥。而“之间”(antarena)一词，是为揭示另一选项，因此此中之义为：“既不在此，也不在彼，另一选项则为：亦非两者”。

Atha vā antarenāti vacanaṃ pana vikappantarābhāvadīpanaṃ. Tassattho – ‘‘neva idha na huraṃ, ubhayamantare pana na aññaṭṭhānaṃ atthī’’ti. Yepi ca ‘‘antarāparinibbāyī sambhavesī’’ti ca imesaṃ suttapadānaṃ atthaṃ ayoniso gahetvā ‘‘atthiyeva antarābhavo’’ti vadanti, tepi yasmā avihādīsu tattha tattha āyuvemajjhaṃ anatikkamitvā antarā aggamaggādhigamena anavasesakilesaparinibbānena parinibbāyatīti antarāparinibbāyī, na antarābhavabhūtoti purimassa suttapadassa attho. Pacchimassa ca ye bhūtā eva, na bhavissanti, te khīṇāsavā purimapade bhūtāti vuttā. Tabbiruddhatāya sambhavamesantīti sambhavesino, appahīnabhavasaṃyojanattā sekhā puthujjanā ca. Catūsu vā yonīsu aṇḍajajalābujasattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesī nāma, aṇḍakosato vatthikosato ca bahi nikkhantā bhūtā nāma. Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesī nāma, dutiyacittakkhaṇato paṭṭhāya bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesino, tato paraṃ bhūtāti attho. Tasmā natthīti paṭikkhipitabbā. Sati hi ujuke pāḷianugate atthe kiṃ aniddhāritasāmatthiyena antarābhavena parikappitena payojananti.

或者，“之间”(antarena)一词，是为了显示没有其他选择。其义是：“既非在此世，也非在后世，于二者之间亦无他处。”又有一些人，不如理地执取‘中般涅槃者(antarāparinibbāyī)’、‘待生者(sambhavesī)’等经句之义，而说：‘确实存在中有(antarābhava)。’对此当知，因为在无烦天(Avihā)等处，于寿命中途，通过证得顶道，以无余烦恼的般涅槃而般涅槃，故称“中般涅槃者”，而非已成中有者——此为前一经句之义。至于后一词（sambhavesī），那些已成（bhūtā）、不再有未来生者，即漏尽者，在前文中被称为“已成者”。与此相反，寻求存在者，称为“待生者”（sambhavesino），即因未断有结的有学与凡夫。又或者，于四生中，卵生与胎生有情，只要还未破卵壳或子宫，就名为“待生者”；从卵壳或子宫出来后，则名为“已成者”。湿生与化生有情，于第一心识刹那名为“待生者”，从第二心识刹那起名为“已成者”。又或者，以任何威仪出生，只要还未转成其他威仪，就名为“待生者”，此后则为“已成者”。是故，“（中有）存在”的说法应被驳斥。既然已有直接遵循巴利圣典的义理，那么，由想象而生、其能力又未经证实的中有，究竟有何用处呢？

Ye pana ‘‘santānavasena pavattamānānaṃ dhammānaṃ avicchedena desantaresu pātubhāvo diṭṭho, yathā taṃ vīhiādiaviññāṇakasantāne, evaṃ saviññāṇakasantānepi avicchedena desantaresu pātubhāvena bhavitabbaṃ. Ayañca nayo sati antarābhave yujjati, na aññathā’’ti yuttiṃ vadanti. Tena hi iddhimato cetovasippattassa cittānugatikaṃ kāyaṃ [Pg.84] adhiṭṭhahantassa khaṇena brahmalokato idhūpasaṅkamane ito vā brahmalokagamane yutti vattabbā. Yadi sabbattheva avicchinnadese dhammānaṃ pavatti icchitā, yadipi siyā iddhimantānaṃ iddhivisayo acinteyyoti. Taṃ idhāpi samānaṃ ‘‘kammavipāko acinteyyo’’ti vacanato. Tasmā taṃ tesaṃ matimattameva. Acinteyyasabhāvā hi sabhāvadhammā, te katthaci paccayavasena vicchinnadese pātubhavanti, katthaci avicchinnadese. Tathā hi mukhaghosādīhi paccayehi aññasmiṃ dese ādāsapabbatappadesādike paṭibimbapaṭighosādikaṃ paccayuppannaṃ nibbattamānaṃ dissati, tasmā na sabbaṃ sabbattha upanetabbanti ayamettha saṅkhepo. Vitthāro pana paṭibimbassa udāharaṇabhāvasādhanādiko antarābhavakathāvicāro kathāvatthupakaraṇassa (kathā. 505; kathā. aṭṭha. 505) ṭīkāyaṃ gahetabbo.

然而，有人提出此论证：“诸法依相续而转起，其不间断地于他处显现是可见的，犹如稻谷等无识之物的相续；如是，有识之物的相续也应不间断地于他处显现。此理唯于有‘中有’(antarābhava)时方能成立，否则不然。” 若然，则对于已得心自在(cetovasippatta)的神通者，当他决意一个随心而行之身(cittānugatikaṃ kāyaṃ)时，于一刹那间从梵天世界来到此处，或从此处去到梵天世界，此理亦应成立。若意欲诸法在一切处都于不间断之处转起，那么神通拥有者的神通范围，（经中）亦说为“不可思议”。此（“不可思议”之理）在此处也同样适用，因为（经中）说：“业的果报不可思议”。是故，那仅是他们的臆测而已。诚然，诸自性法(sabhāvadhammā)的自性不可思议，它们有时缘于诸缘而在间断之处显现，有时则在不间断之处显现。譬如，以面容、声音等为缘，于他处，如镜面、山地等，可见由缘而生之影像、回声等生起。是故，不应将一切（理）应用于一切处。于此，此为纲要。至于详论，如对影像作为譬喻的论证等，以及对“中有”说的考察，则应从《论事》(Kathāvatthupakaraṇa)的复疏(ṭīkā)中得知。

Apare pana ‘‘idhāti kāmabhavo, huranti arūpabhavo, ubhayamantarenāti rūpabhavo vutto’’ti. Aññe ‘‘idhāti ajjhattikāyatanāni, huranti bāhirāyatanāni, ubhayamantarenāti cittacetasikā’’ti. ‘‘Idhāti vā paccayadhammā, huranti paccayuppannadhammā, ubhayamantarenāti paṇṇattidhammā vuttā’’ti vadanti. Taṃ sabbaṃ aṭṭhakathāsu natthi. Evaṃ tāva ‘‘diṭṭhe diṭṭhamattaṃ bhavissatī’’tiādinā diṭṭhādivasena catudhā tebhūmakadhammā saṅgahetabbā. Tattha subhasukhaniccaattaggāhaparivajjanamukhena asubhadukkhāniccānattānupassanā dassitāti heṭṭhimāhi visuddhīhi saddhiṃ saṅkhepeneva vipassanā kathitā. ‘‘Tato tvaṃ, bāhiya, na tenā’’ti iminā rāgādīnaṃ samucchedassa adhippetattā maggo. ‘‘Tato tvaṃ, bāhiya, na tatthā’’ti iminā phalaṃ. ‘‘Nevidhā’’tiādinā anupādisesā parinibbānadhātu kathitāti daṭṭhabbaṃ. Tena vuttaṃ – ‘‘atha kho bāhiyassa…pe… āsavehi cittaṃ vimuccī’’ti.

另有他人说：“‘此’是欲有，‘彼’是无色有，‘两者之间’说的是色有。”另一些人说：“‘此’是内处，‘彼’是外处，‘两者之间’是心与心所。”又有人说：“‘此’是缘法，‘彼’是缘生法，‘两者之间’说的是概念法。”这一切在义注(aṭṭhakathā)中都没有。如是，首先应以“在所见中仅是所见”等经句为首，通过见等四种方式来把握三界法(tebhūmakadhammā)。在此，通过避免执取净、乐、常、我，而开示了不净、苦、无常、无我随观。如是，连同之前的诸清净，便简要地宣说了观(vipassanā)。“跋希亚，你将不因此（而有）”一句，因其意在断除贪等（烦恼），故说的是道。“跋希亚，你将不在彼处”一句说的是果。“既不在此”等句说的是无余依涅槃界(anupādisesā parinibbānadhātu)，应如是了知。因此经中说：“于是跋希亚……乃至……心从诸漏解脱。”

Imāya saṃkhittapadāya desanāya tāvadevāti tasmiṃyeva khaṇe, na kālantare. Anupādāyāti aggahetvā. Āsavehīti ābhavaggaṃ āgotrabhuṃ savanato pavattanato cirapārivāsiyaṭṭhena madirādiāsavasadisatāya ca ‘‘āsavā’’ti laddhanāmehi kāmarāgādīhi. Vimuccīti samucchedavimuttiyā paṭippassaddhivimuttiyā ca vimucci nissajji. So hi satthu dhammaṃ suṇanto eva sīlāni sodhetvā yathāladdhaṃ cittasamādhiṃ nissāya vipassanaṃ paṭṭhapetvā khippābhiññatāya tāvadeva sabbāsave khepetvā [Pg.85] saha paṭisambhidāhi arahattaṃ pāpuṇi. So saṃsārasotaṃ chinditvā katavaṭṭapariyanto antimadehadharo hutvā ekūnavīsatiyā paccavekkhaṇāsu pavattāsu dhammatāya codiyamāno bhagavantaṃ pabbajjaṃ yāci. ‘‘Paripuṇṇaṃ te pattacīvara’’nti puṭṭho ‘‘na paripuṇṇa’’nti āha. Atha naṃ satthā ‘‘tena hi pattacīvaraṃ pariyesā’’ti vatvā pakkāmi. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… pakkāmī’’ti.

在这简短的开示中，就在当下那一刻，而不是其他时间。“不执取”就是不接受。“诸漏”（āsavā）指以欲贪等获得漏这个名称的事物，因为它们从有顶到种姓地，以流出、持续的方式，长期熏染的状态类似酒类的漏，所以称为“漏”。“解脱”是指以断灭解脱（samucchedavimutti）和止息解脱（paṭippassaddhivimutti）而解脱、舍弃。他听闻导师的教法，净化戒行，依靠所获得的心定，建立观（vipassanā），以快速证知（khippābhiññatāya）的智慧，当下就灭尽一切诸漏，连同四无碍解（paṭisambhidā）证得阿罗汉果（arahattaṃ）。他斩断轮回之流（saṃsārasotaṃ），终结了轮回之业，成为最后有者（antimadehadharo），在十九种观察（paccavekkhaṇā）自然生起时，请求世尊出家。当被问到“衣钵（pattacīvara）是否具足”时，他回答“不具足”。于是导师对他说：“那么，你去寻找衣钵（pattacīvara）吧”，便离开了。因此说：‘那时，世尊（Bhagavā）……就离开了。’

So kira kassapadasabalassa sāsane vīsavassasahassāni samaṇadhammaṃ karonto ‘‘bhikkhunā nāma attanā paccaye labhitvā yathādānaṃ karontena attanāva paribhuñjituṃ vaṭṭatī’’ti ekassa bhikkhussapi pattena vā cīvarena vā saṅgahaṃ nākāsi, tenassa ehibhikkhuupasampadāya upanissayo nāhosi. Keci panāhu – ‘‘so kira buddhasuññe loke coro hutvā dhanukalāpaṃ sannayhitvā araññe corikaṃ karonto ekaṃ paccekabuddhaṃ disvā pattacīvaralobhena taṃ usunā vijjhitvā pattacīvaraṃ gaṇhi, tenassa iddhimayapattacīvaraṃ na uppajjissatīti, satthā taṃ ñatvā ehibhikkhubhāvena pabbajjaṃ na adāsī’’ti. Tampi pattacīvarapariyesanaṃ caramānaṃ ekā dhenu vegena āpatantī paharitvā jīvitakkhayaṃ pāpesi. Taṃ sandhāya vuttaṃ ‘‘atha kho acirapakkantassa bhagavato bāhiyaṃ dārucīriyaṃ gāvī taruṇavacchā adhipatitvā jīvitā voropesī’’ti.

据说，他在迦叶十力世尊的教法中，修行沙门法两万年之久，认为“名为比丘者，自己获得资具后，不作布施，只应自己受用”，故未曾以衣、钵帮助过任何一位比丘，因此没有“来，比丘！”具足戒的因缘。另有人说：“据说，他在佛陀未出世的世间曾为盗贼，佩上弓箭，于林中行窃。见到一位独觉佛时，因贪图其衣钵，便用箭射之，夺走衣钵。因此，他无法获得神通所成的衣钵。导师了知此事，故未以‘来，比丘！’的方式给予他出家。”当他正在寻找衣钵时，一头母牛飞奔而来，将他撞击，夺其性命。针对此事而说：“其时，世尊离去未久，有一带犊母牛，奔袭树皮衣跋希亚，断其性命。”

Tattha acirapakkantassāti na ciraṃ pakkantassa bhagavato. Gāvī taruṇavacchāti ekā yakkhinī taruṇavacchadhenurūpā. Adhipatitvāti abhibhavitvā madditvā. Jīvitā voropesīti purimasmiṃ attabhāve laddhāghātatāya diṭṭhamatteneva vericittaṃ uppādetvā siṅgena paharitvā jīvitā voropesi.

其中，“离去未久”是指世尊离去不久。“带犊母牛”是指：某位夜叉女化为带犊母牛的形象。“奔袭”是指：压倒、踩踏。“断其性命”是指：由于在前世曾被其所杀，仅一见到他，便生起怨恨之心，用角撞击，断其性命。

Satthā piṇḍāya caritvā katabhattakicco sambahulehi bhikkhūhi saddhiṃ nagarato nikkhamanto bāhiyassa sarīraṃ saṅkāraṭṭhāne patitaṃ disvā bhikkhū āṇāpesi – ‘‘bhikkhave, ekasmiṃ gharadvāre ṭhatvā mañcakaṃ āharāpetvā idaṃ sarīraṃ nagarato nīharitvā jhāpetvā thūpaṃ karothā’’ti, bhikkhū tathā akaṃsu. Katvā ca pana vihāraṃ gantvā satthāraṃ upasaṅkamitvā attanā katakiccaṃ ārocetvā tassa abhisamparāyaṃ pucchiṃsu. Atha nesaṃ bhagavā tassa parinibbutabhāvaṃ ācikkhi. Bhikkhū ‘‘tumhe, bhante, ‘bāhiyo dārucīriyo arahattaṃ patto’ti vadatha, kadā so arahattaṃ patto’’ti [Pg.86] pucchiṃsu. ‘‘Mama dhammaṃ sutakāle’’ti ca vutte ‘‘kadā panassa tumhehi dhammo kathito’’ti? ‘‘Piṇḍāya carantena ajjeva antaravīthiyaṃ ṭhatvā’’ti. ‘‘Appamattako so, bhante, tumhehi antaravīthiyaṃ ṭhatvā kathitadhammo, kathaṃ so tāvatakena visesaṃ nibbattesī’’ti? ‘‘Kiṃ, bhikkhave, mama dhammaṃ ‘appaṃ vā bahuṃ vā’ti pamiṇatha, anekāni gāthāsahassānipi anatthasaṃhitāni na seyyo, atthanissitaṃ pana ekampi gāthāpadaṃ seyyo’’ti dassento –

导师托钵乞食、用食完毕后，与众多比丘一同出城，看见跋希亚的遗体倒在垃圾堆上，便命令比丘们：“比丘们，去到一户人家门前，让他们取来一张床榻，将这具遗体抬出城外火化，然后建一座塔。”比丘们便遵照执行。事毕，他们回到精舍，去到导师面前，报告了所做之事，并询问他的来世。于是世尊告诉他们他已般涅槃。比丘们问道：“尊者，您说跋希亚·达鲁奇利耶已证得阿罗汉果，他于何时证得？”“在我说法，他听闻之时。”此言说已，比丘们又问：“那么，您于何时为他说法？”“就在今日，我行乞时，于街巷中站立而说。”“尊者，您于街巷中站立为他所说之法甚少，他如何能以如此之少而证得殊胜之境？”“比丘们，为何衡量我的法是‘少’或‘多’呢？纵然千万偈颂，若无义理，亦不为胜；然一句相应于义理的偈句，则更为殊胜。”为显示此义，世尊说道——

‘‘Sahassamapi ce gāthā, anatthapadasañhitā;

Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī’’ti. (dha. pa. 101) –

纵使千偈颂，徒劳无益言，一句有益偈，闻已心寂然。

Dhammapade imaṃ gāthaṃ vatvā ‘‘na kevalaṃ so parinibbānamattena, atha kho mama sāvakānaṃ bhikkhūnaṃ khippābhiññānaṃ aggabhāvenapi pūjāraho’’ti dassento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ khippābhiññānaṃ, yadidaṃ bāhiyo dārucīriyo’’ti (a. ni. 1.216) taṃ āyasmantaṃ etadagge ṭhapesi. Taṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā…pe… parinibbuto, bhikkhave, bāhiyo dārucīriyo’’ti.

世尊于《法句经》中说此偈已，为开示“彼非仅因般涅槃而应受恭敬，亦因于我诸比丘弟子中为速通达之第一者而应受恭敬”，故说：“诸比丘，于我诸比丘弟子中，速通达者，此即跋希亚·达鲁奇利耶为第一。”（增支部1.216）遂置彼具寿于第一之位。缘此而说：“尔时，世尊于舍卫城乞食已……诸比丘，跋希亚·达鲁奇利耶已般涅槃。”

Tattha pacchābhattanti bhattakiccato pacchā. Piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭinivatto. Padadvayenāpi katabhattakiccoti vuttaṃ hoti. Nīharitvāti nagarato bahi netvā. Jhāpethāti dahatha. Thūpañcassa karothāti assa bāhiyassa sarīradhātuyo gahetvā cetiyañca karotha. Tattha kāraṇamāha – ‘‘sabrahmacārī vo, bhikkhave, kālakato’’ti. Tassattho – yaṃ tumhe seṭṭhaṭṭhena brahmaṃ adhisīlādipaṭipattidhammaṃ sandiṭṭhaṃ caratha, taṃ so tumhehi samānaṃ brahmaṃ acarīti sabrahmacārī maraṇakālassa pattiyāva kālakato, tasmā taṃ mañcakena nīharitvā jhāpetha, thūpañcassa karothāti.

于此，“食后”（pacchābhatta）者，谓食事之后。“乞食归”（piṇḍapātapaṭikkanta）者，谓自乞食处返回。此二词皆谓食事已毕。“携出”（nīharitvā）者，谓带出城外。“当焚”（jhāpetha）者，谓当烧。“亦当为彼建塔”（thūpañcassa karotha）者，谓收取跋希亚之身骨舍利，亦为之建塔。于此，世尊说其原由——“诸比丘，汝等之同梵行者已命终。”其义为：汝等奉行以增上戒等为行道的殊胜梵行，彼亦与汝等同样奉行此梵行，故为“同梵行者”；因命终之时已至，故已“命终”。是故，当以床将之运出而焚化，并为之建塔。

Tassa kā gatīti pañcasu gatīsu tassa katamā gati upapatti bhavabhūtā, gatīti nipphatti, ariyo puthujjano vāti kā niṭṭhāti attho. Abhisamparāyoti pecca bhavuppatti bhavanirodho vā. Kiñcāpi tassa thūpakaraṇāṇattiyāva parinibbutabhāvo atthato pakāsito hoti, ye pana bhikkhū tattakena na jāniṃsu, te ‘‘tassa kā gatī’’ti [Pg.87] pucchiṃsu. Pākaṭataraṃ vā kārāpetukāmā tathā bhagavantaṃ pucchiṃsu.

“彼有何趣？”（Tassa kā gati）者，谓于五趣之中，彼有何趣，成就何等有？“趣”（gati）亦指“成就”（nipphatti），其义为：是圣者抑或凡夫？是何等究竟（niṭṭhā）？“来世”（abhisamparāya）者，谓死后之生有，或有之止息。虽然仅凭建造塔的指令，其已般涅槃之事，在义理上即已明示，然某些比丘未能由此了知，故问：“彼有何趣？”或欲令此事更为显了，故如是问于世尊。

Paṇḍitoti aggamaggapaññāya adhigatattā paṇḍena ito gato pavattoti paṇḍito. Paccapādīti paṭipajji. Dhammassāti lokuttaradhammassa. Anudhammanti sīlavisuddhiādipaṭipadādhammaṃ. Atha vā dhammassāti nibbānadhammassa. Anudhammanti ariyamaggaphaladhammaṃ. Na ca maṃ dhammādhikaraṇanti dhammadesanāhetu na ca maṃ vihesesi yathānusiṭṭhaṃ paṭipannattā. Yo hi satthu santike dhammaṃ sutvā kammaṭṭhānaṃ vā gahetvā yathānusiṭṭhaṃ na paṭipajjati, so satthāraṃ viheseti nāma. Yaṃ sandhāya vuttaṃ – ‘‘vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti (mahāva. 9; ma. ni. 1.283; 2.339). Atha vā na ca maṃ dhammādhikaraṇanti na ca imaṃ dhammādhikaraṇaṃ. Idaṃ vuttaṃ hoti – vaṭṭadukkhato niyyānahetubhūtaṃ imaṃ mama sāsanadhammaṃ suppaṭipannattā na viheseti. Duppaṭipanno hi sāsanaṃ bhindanto satthu dhammasarīre pahāraṃ deti nāma. Ayaṃ pana sammāpaṭipattiṃ matthakaṃ pāpetvā anupādisesāya nibbānadhātuyā parinibbāyi. Tena vuttaṃ – ‘‘parinibbuto, bhikkhave, bāhiyo dārucīriyo’’ti.

“智者”（paṇḍita），是因已证得最上道智，以智慧而行，故为智者。“随行”（paccapādi）即实践。“法”（dhamma）指出世间法。“随法”（anudhammā）指戒清净等行道。又或者，“法”指涅槃法，“随法”指圣道果法。“不因法之事困扰我”（na ca maṃ dhammādhikaraṇaṃ），是说他如所教而行，故不因说法之事而困扰我。诚然，若有人于导师前闻法或受取业处后，不如所教而行，此人即名为困扰导师。关于此，经中说道：“梵天，我因有恼害之想，未于人中说此熟练、殊胜之法。”又或者，“不因法之事困扰我”是说：因为他善于修行我这能引向出离轮回之苦的教法，所以不会（因此）困扰我。行持不正者，实为毁坏教法，名为打击导师的法身。而此人已令正行达到顶峰，于无余依涅槃界般涅槃。是故佛言：“诸比丘，着树皮衣的跋希亚已般涅槃。”

Etamatthaṃ viditvāti etaṃ therassa bāhiyassa anupādisesāya nibbānadhātuyā parinibbutabhāvaṃ, tathā parinibbutānañca khīṇāsavānaṃ gatiyā pacurajanehi dubbiññeyyabhāvaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ appatiṭṭhitaparinibbānānubhāvadīpakaṃ udānaṃ udānesi.

“了知此义”（etamatthaṃ viditvā），即是全面了知：长老跋希亚已于无余依涅槃界般涅槃，且如是般涅槃的诸漏尽者，其去处对众多凡夫而言实难了知。于是世尊诵此自说语（udāna），开显无所依止之涅槃威力。

Tattha yatthāti yasmiṃ nibbāne āpo ca na gādhati, pathavī ca tejo ca vāyo ca na gādhati, na patiṭṭhāti. Kasmā? Nibbānassa asaṅkhatasabhāvattā. Na hi tattha saṅkhatadhammānaṃ lesopi sambhavati. Sukkāti sukkavaṇṇatāya sukkāti laddhanāmā gahanakkhattatārakā. Na jotantīti na bhāsanti. Ādicco nappakāsatīti tīsu dīpesu ekasmiṃ khaṇe ālokapharaṇasamattho ādiccopi ābhāvasena na dibbati. Na tattha candimā bhātīti satipi bhāsurabhāve kantasītalakiraṇo candopi tasmiṃ nibbāne abhāvato eva attano juṇhāvibhāsanena na virocati. Yadi tattha candimasūriyādayo natthi, lokantaro viya niccandhakārameva [Pg.88] taṃ bhaveyyāti āsaṅkaṃ sandhāyāha ‘‘tamo tattha na vijjatī’’ti. Sati hi rūpābhāve tamo nāma na siyā.

此中，“彼处”（yattha）是指涅槃，水、地、火、风于彼处皆无法立足、无法安住。为什么呢？因为涅槃是无为的自性（asaṅkhatasabhāva）。确实，有为法（saṅkhatadhammā）在那里连丝毫也不可能存在。“白净”（sukkā）是指因其色白而得名的行星、星宿与星辰。“不照耀”（na jotanti）即是不发光。“太阳不显现”（ādicco nappakāsati）是指即使是能够在一瞬间遍照三洲的太阳，也因其不存在而无法闪耀。“月亮不辉映”（na tattha candimā bhāti）是指即使月亮具有光辉、散发可爱清凉的光芒，也因其在涅槃中不存在，而无法以其月光照耀。如果那里没有日月，岂不像世界间隙（lokantara）一样永远黑暗吗？为了消除这种疑虑，（经文）说“黑暗于彼处不存在”（tamo tattha na vijjati）。确实，在没有色法（rūpa）的情况下，就不会有名为“黑暗”的东西。

Yadā ca attanā vedi, muni monena brāhmaṇoti catusaccamunanato monanti laddhanāmena maggañāṇena kāyamoneyyādīhi ca samannāgatattā ‘‘munī’’ti laddhanāmo ariyasāvakabrāhmaṇo teneva monasaṅkhātena paṭivedhañāṇena yadā yasmiṃ kāle aggamaggakkhaṇe attanā sayameva anussavādike pahāya attapaccakkhaṃ katvā nibbānaṃ vedi paṭivijjhi. ‘‘Avedī’’tipi pāṭho, aññāsīti attho. Atha rūpā arūpā ca, sukhadukkhā pamuccatīti athāti tassa nibbānassa jānanato pacchā. Rūpāti rūpadhammā, tena pañcavokārabhavo ekavokārabhavo ca gahito hoti. Arūpāti arūpadhammā, tena rūpenāmissīkato arūpabhavo gahito hoti. So ‘‘catuvokārabhavo’’tipi vuccati. Sukhadukkhāti sabbattha uppajjanakasukhadukkhatopi vaṭṭato. Atha vā rūpāti rūpalokapaṭisandhito. Arūpāti arūpalokapaṭisandhito. Sukhadukkhāti kāmāvacarapaṭisandhito. Kāmabhavo hi byāmissasukhadukkho. Evametasmā sakalatopi vaṭṭato accantameva muccatīti gāthādvayenapi bhagavā ‘‘mayhaṃ puttassa bāhiyassa evarūpā nibbānagatī’’ti dasseti.

“婆罗门以寂静智自证时”：此圣弟子婆罗门，因了知四谛，以名为“寂静”之道智，且具足身寂静等，故得“牟尼”之名。当其于最上道之刹那，以彼所谓“寂静”之洞见智，亲自舍离听闻等，亲证而了知、洞见涅槃。“亦作‘Avedī’”，义为“已知”。其次，“从色、无色、乐、苦中解脱”：即了知彼涅槃之后。“色”者，色法也，以此含摄五蕴有与一蕴有。“无色”者，无色法也，以此含摄不与色法相杂之无色有，其亦称“四蕴有”。“乐苦”者，于一切处生起之乐与苦，亦即轮回。或曰：“色”者，从色界结生；“无色”者，从无色界结生；“乐苦”者，从欲界结生。盖欲有者，实乃乐苦交杂。如是，从这一切轮回中究竟解脱。世尊亦以此二偈显示：“我子跋希亚的涅槃归趣即是如此。”

Dasamasuttavaṇṇanā niṭṭhitā.

第十经释义终。

Niṭṭhitā ca bodhivaggavaṇṇanā.

菩提品释义终。

2. Mucalindavaggo

2. 目支邻陀品

1. Mucalindasuttavaṇṇanā

1. 目支邻陀经释义

11. Mucalindavaggassa [Pg.89] paṭhame mucalindamūleti ettha mucalindo vuccati nīparukkho. So ‘‘niculo’’tipi vuccati, tassa samīpe. Keci pana ‘‘mucaloti tassa rukkhassa nāmaṃ, taṃ vanajeṭṭhakatāya pana mucalindoti vutta’’nti vadanti. Mahā akālameghoti asampatte vassakāle uppannamahāmegho. So hi gimhānaṃ pacchime māse sakalacakkavāḷagabbhaṃ pūrento udapādi. Sattāhavaddalikāti tasmiṃ uppanne sattāhaṃ avicchinnavuṭṭhikā ahosi. Sītavātaduddinīti sā ca sattāhavaddalikā udakaphusitasammissena sītavātena samantato paribbhamantena dusitadivasattā duddinī nāma ahosi. Mucalindo nāma nāgarājāti tasseva mucalindarukkhassa samīpe pokkharaṇiyā heṭṭhā nāgabhavanaṃ atthi, tattha nibbatto mahānubhāvo nāgarājā. Sakabhavanāti attano nāgabhavanato. Sattakkhattuṃ bhogehi parikkhipitvāti sattavāre attano sarīrabhogehi bhagavato kāyaṃ parivāretvā. Uparimuddhani mahantaṃ phaṇaṃ vihaccāti bhagavato muddhappadesassa upari attano mahantaṃ phaṇaṃ pasāretvā. ‘‘Phaṇaṃ karitvā’’tipi pāṭho, so evattho.

11. 《目支邻陀品》第一经中，关于“在目支邻陀树下”（mucalindamūle）一句：此处的目支邻陀（mucalindo）是指尼帕树（nīparukkho）。此树亦称“尼拘卢”（niculo），（世尊）在其近旁。另有师言：“此树名为‘目支罗’（mucalo），因其为林中之最长者，故称‘目支邻陀’。”“大非时云”（mahā akālamegho）是指未至雨季而生起的大云。此云于夏季最后一月生起，遍满整个轮围世界（cakkavāḷagabbhaṃ）。“七日连绵雨”（sattāhavaddalikā）是指此云生起后，七日之间降雨不断。“寒风恶劣天”（sītavātaduddinī）是指：那七日的连绵雨，伴随着夹带水气的寒风四处吹袭，因天色昏暗而被称为“恶劣天”。“名为目支邻陀的龙王”（mucalindo nāma nāgarājā）是指：就在那目支邻陀树附近，一莲池下方有龙宫（nāgabhavanaṃ），于彼处诞生了一位有大威力的龙王。“从自己的住所”（sakabhavanā）即从自己的龙宫而来。“以身躯七次环绕”（sattakkhattuṃ bhogehi parikkhipitvā）即以自己的身躯，七次环绕世尊的身体。“于头顶上方展开大头冠”（uparimuddhani mahantaṃ phaṇaṃ vihacca）即在世尊的头顶上方，展开自己的大头冠。亦有“作头冠”（phaṇaṃ karitvā）的读法，其义相同。

Tassa kira nāgarājassa etadahosi ‘‘bhagavā ca mayhaṃ bhavanasamīpe rukkhamūle nisinno, ayañca sattāhavaddalikā vattati, vāsāgāramassa laddhuṃ vaṭṭatī’’ti. So sattaratanamayaṃ pāsādaṃ nimminituṃ sakkontopi ‘‘evaṃ kate kāyasāro gahito na bhavissati, dasabalassa kāyaveyyāvaccaṃ karissāmī’’ti mahantaṃ attabhāvaṃ katvā satthāraṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā dhāresi. ‘‘Parikkhepabbhantaraṃ lohapāsāde bhaṇḍāgāragabbhappamāṇaṃ ahosī’’ti khandhakaṭṭhakathāyaṃ (mahāva. aṭṭha. 5) vuttaṃ. Majjhimaṭṭhakathāyaṃ pana ‘‘heṭṭhālohapāsādappamāṇa’’nti (ma. ni. aṭṭha. 1.284). ‘‘Icchiticchitena iriyāpathena satthā viharissatī’’ti kira nāgarājassa ajjhāsayo. Bhagavā pana yathānisinnova sattāhaṃ vītināmesi. Tañca ṭhānaṃ supihitavātapānaṃ suphusitaaggaḷadvāraṃ kūṭāgāraṃ viya ahosi. Mā bhagavantaṃ sītantiādi tassa tathā karitvā ṭhānakāraṇaparidīpanaṃ. So hi [Pg.90] ‘‘mā bhagavantaṃ sītaṃ bādhayittha, mā uṇhaṃ, mā ḍaṃsādisamphasso bādhayitthā’’ti tathā karitvā aṭṭhāsi.

据说，那位龙王生起此念：“世尊在我住处附近的树下坐着，又遇上这七日连绵的大雨，应当为他提供住所。”他虽然能以神通造出七宝楼阁，但心想：“如果这样做，就无法获得亲身侍奉的功德了，我要亲身侍奉十力者。”于是化现出巨大的身躯，用其身盘绕导师七匝，并在上方展开头兜遮护。《犍度义注》（mahāva. aṭṭha. 5）中说：“其围绕的内部空间，有如铜殿(Lohapāsāda)中宝库的大小。”而《中部义注》（ma. ni. aṭṭha. 1.284）则说：“有如下方的铜殿一般大。”据说龙王的心愿是：“愿导师能以任何所欲的威仪安住。”然而，世尊却以原来的坐姿度过了七天。那个地方犹如一间门窗紧闭、门闩闩好的尖顶楼阁。“愿世尊不受寒冷”等语，是为说明他如此作为的原因。他确实是这样想的：“愿世尊不受寒冷所扰，不受炎热所扰，不受虻、蚊等触恼。”因而如此安住守护。

Tattha kiñcāpi sattāhavaddalikāya uṇhameva natthi, sace pana antarantarā megho vigaccheyya, uṇhaṃ bhaveyya, tampi mā bādhayitthāti evaṃ tassa cintetuṃ yuttaṃ. Keci panettha vadanti ‘‘uṇhaggahaṇaṃ bhogaparikkhepassa vipulabhāvakaraṇe kāraṇakittanaṃ. Khuddake hi tasmiṃ bhagavantaṃ nāgassa sarīrasambhūtā usmā bādheyya, vipulabhāvakaraṇena pana tādisaṃ ‘mā uṇhaṃ bādhayitthā’ti tathā karitvā aṭṭhāsī’’ti.

在此，于七日连绵的雨中，虽然确实没有炎热，但如果其间云层散去，便可能产生炎热，（龙王）作此思量亦属合理：“愿那炎热也不要侵扰世尊。”然而，有些论师对此说道：“提及‘炎热’，是为了说明其身盘绕得十分宽广的原因。因为，如果盘绕的空间狭小，龙王身体所生的热气可能会侵扰世尊；但通过使其宽广，他心想：‘愿那样的热气不要侵扰世尊’，并如此安住守护。”

Viddhanti ubbiddhaṃ, meghavigamena dūrībhūtanti attho. Vigatavalāhakanti apagatameghaṃ. Devanti ākāsaṃ. Viditvāti ‘‘idāni vigatavalāhako ākāso, natthi bhagavato sītādiupaddavo’’ti ñatvā. Viniveṭhetvāti apanetvā. Sakavaṇṇanti attano nāgarūpaṃ. Paṭisaṃharitvāti antaradhāpetvā. Māṇavakavaṇṇanti kumārakarūpaṃ.

“散开”(Viddhaṃ)是[指]驱散，义为因云离去而远离。“无云的”(Vigatavalāhakaṃ)是[指]云已离去。“天”(Devaṃ)是[指]天空。“了知后”(Viditvā)是[指]了知：“如今天空无云，世尊没有寒冷等灾患”。“解开缠绕后”(Viniveṭhetvā)是[指]去除。“自己的形相”(Sakavaṇṇaṃ)是[指]自己的龙形。“收回后”(Paṭisaṃharitvā)是[指]使其消失。“青年婆罗门的形相”(Māṇavakavaṇṇaṃ)是[指]少年的形相。

Etamatthanti vivekasukhappaṭisaṃvedino yattha katthaci sukhameva hotīti etamatthaṃ sabbākārena jānitvā. Imaṃ udānanti imaṃ vivekasukhānubhāvadīpakaṃ udānaṃ udānesi.

“此义”(Etamatthaṃ)是[指]以一切方式了知“体验远离之乐者，无论何处，唯有快乐”此义。“此优陀那”(Imaṃ udānaṃ)是[指]他诵出了这首阐明远离之乐力量的优陀那。

Tattha sukho vivekoti nibbānasaṅkhāto upadhiviveko sukho. Tuṭṭhassāti catumaggañāṇasantosena tuṭṭhassa. Sutadhammassāti pakāsitadhammassa vissutadhammassa. Passatoti taṃ vivekaṃ, yaṃ vā kiñci passitabbaṃ nāma, taṃ sabbaṃ attano vīriyabalādhigatena ñāṇacakkhunā passantassa. Abyāpajjanti akuppanabhāvo, etena mettāpubbabhāgo dassito. Pāṇabhūtesu saṃyamoti sattesu ca saṃyamo avihiṃsanabhāvo sukhoti attho. Etena karuṇāpubbabhāgo dassito.

其中，“远离是乐”(Sukho viveko)是[指]名为涅槃的诸取远离是乐。“于已足者”(Tuṭṭhassa)是[指]以四道智的知足而满足者。“于已闻法者”(Sutadhammassa)是[指]法已显明者。“于见者”(Passato)是[指]以自己精进之力所得的智眼，见彼远离，或见任何当见者。“无瞋”(Abyāpajjaṃ)是[指]不瞋怒的状态，此句显示了以慈为前导的部分。“于有情自制”(Pāṇabhūtesu saṃyamo)是[指]于诸有情的自制、不加害的状态是乐，此句显示了以悲为前导的部分。

Sukhā virāgatā loketi vigatarāgatāpi loke sukhā. Kīdisī? Kāmānaṃ samatikkamoti, yā kāmānaṃ samatikkamoti vuccati, sā vigatarāgatāpi sukhāti attho, etena anāgāmimaggo kathito. Asmimānassa yo vinayoti iminā pana arahattaṃ kathitaṃ. Arahattañhi asmimānassa paṭippassaddhivinayoti vuccati, ito parañca sukhaṃ nāma natthi, tenāha ‘‘etaṃ ve paramaṃ sukha’’nti. Evaṃ arahattena desanāya kūṭaṃ gaṇhīti.

“于世间离贪是乐”(Sukhā virāgatā loke)是[指]于世间，离贪亦是乐。如何[离贪]？“诸欲的超越”(kāmānaṃ samatikkamo)，义为：凡被称为“诸欲的超越”者，彼离贪亦是乐。此句说示了不还道(anāgāmimagga)。而“我慢的调伏”(asmimānassa vinayo)此句则说示了阿罗汉果(arahatta)。阿罗汉果实被称为“我慢的止息与调伏”，于此之上，更无他乐，故说：“此实为至上乐”。如是，以阿罗汉果达到了教说的顶峰。

Paṭhamasuttavaṇṇanā niṭṭhitā.

第一经释义终。

2. Rājasuttavaṇṇanā

2. 王经释义

12. Dutiye [Pg.91] sambahulānanti vinayapariyāyena tayo janā ‘‘sambahulā’’ti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena pana tayo tayo eva, tato uddhaṃ sambahulā. Tasmā idhāpi suttantapariyāyena sambahulāti veditabbā. Upaṭṭhānasālāyanti dhammasabhāmaṇḍape. Sā hi dhammaṃ desetuṃ āgatassa tathāgatassa bhikkhūnaṃ upaṭṭhānakaraṇaṭṭhānanti ‘‘upaṭṭhānasālā’’ti vuccati. Atha vā yattha bhikkhū vinayaṃ vinicchinanti, dhammaṃ kathenti, sākacchaṃ samāpajjanti, sannipatanavasena pakatiyā upatiṭṭhanti, sā sālāpi maṇḍapopi ‘‘upaṭṭhānasālā’’tveva vuccati. Tatthāpi hi buddhāsanaṃ niccaṃ paññattameva hoti. Idañhi buddhānaṃ dharamānakāle bhikkhūnaṃ cārittaṃ. Sannisinnānanti nisajjanavasena saṅgamma nisinnānaṃ. Sannipatitānanti tato tato āgantvā sannipatanavasena sannipatitānaṃ. Atha vā buddhāsanaṃ purato katvā satthu sammukhe viya ādaruppattiyā sakkaccaṃ nisīdanavasena sannisinnānaṃ, samānajjhāsayattā aññamaññasmiṃ ajjhāsayena suṭṭhu sammā ca nipatanavasena sannipatitānaṃ. Ayanti idāni vuccamānaṃ niddisati. Antarākathāti kammaṭṭhānamanasikārauddesaparipucchādīnaṃ antarā aññā ekā kathā, atha vā majjhanhike laddhassa sugatovādassa, sāyaṃ labhitabbassa dhammassavanassa ca antarā pavattattā antarākathā, samaṇasamācārasseva vā antarā pavattā aññā ekā kathāti antarākathā. Udapādīti uppannā.

12. 于第二经中，关于“众多”(sambahulā)：依律藏之说，三人称为“众多”，超过此数则为僧团。但依经藏之说，三人仅是三人，超过三人才称“众多”。因此，此处亦应依经藏之说理解“众多”。“侍者堂”(Upaṭṭhānasālā)即法堂(dhammasabhāmaṇḍapa)。此堂之所以称为“侍者堂”，乃因如来为说法而来，是比丘们集会侍奉之处。又或者，凡比丘们裁决戒律、宣说正法、进行讨论，因集会而自然聚集之处，无论是堂是亭，皆称为“侍者堂”。于彼处亦常设佛座，此诚为诸佛住世时比丘们之惯例。“共坐”(sannisinnānaṃ)指聚集而坐者。“共集”(sannipatitānaṃ)指从各处前来集会者。又或者，将佛座设于前方，如在导师面前，因生起恭敬而虔敬地就坐，故为“共坐”；因意向相同，彼此以善意而极好且正确地相互归向，故为“共集”。“此”(Ayaṃ)指现在所要说的。“其间言谈”(antarākathā)指在业处作意、诵习、问难等之间所作的另一种谈话；又或者，因发生于中午领受善逝教诫与傍晚将要听闻之法两者之间，故称“其间言谈”；或是在沙门的正当行持之间发生的另一种谈话，故称“其间言谈”。“生起”(Udapādi)即已生起(uppannā)。

Imesaṃ dvinnaṃ rājūnanti niddhāraṇe sāmivacanaṃ. Mahaddhanataro vātiādīsu pathaviyaṃ nikhaṇitvā ṭhapitaṃ sattaratananicayasaṅkhātaṃ mahantaṃ dhanaṃ etassāti mahaddhano, dvīsu ayaṃ atisayena mahaddhanoti mahaddhanataro. Vāsaddo vikappattho. Sesapadesupi eseva nayo. Ayaṃ pana viseso – niccaparibbayavasena mahanto bhogo etassāti mahābhogo. Devasikaṃ pavisanaāyabhūto mahanto koso etassāti mahākoso. Apare pana ‘‘devasikaṃ pavisanaāyabhūtaṃ maṇisārapheggugumbādibhedabhinnaṃ pariggahavatthu dhanaṃ, tadeva sāragabbhādīsu nihitaṃ koso’’ti vadanti. Vajiro, mahānīlo, indanīlo, marakato, veḷuriyo, padumarāgo, phussarāgo, kakketano, pulāko, vimalo, lohitaṅko[Pg.92], phaliko, pavāḷo, jotiraso, gomuttako, gomedako, sogandhiko, muttā, saṅkho, añjanamūlo, rājapaṭṭo, amataṃsako, piyako, brāhmaṇī cāti catubbīsati maṇi nāma. Satta lohāni kahāpaṇo ca sāro nāma. Sayanacchādanapāvuraṇagajadantasilādīni pheggu nāma. Candanāgarukuṅkumatagarakappūrādi gumbā nāma. Tattha purimena ādisaddena sālivīhiādimuggamāsādipubbaṇṇāparaṇṇabhedaṃ dhaññavikatiṃ ādiṃ katvā yaṃ sattānaṃ upabhogaparibhogabhūtaṃ vatthu, taṃ sabbaṃ saṅgayhati. Mahantaṃ vijitaṃ raṭṭhaṃ etassāti mahāvijito. Mahanto hatthiassādivāhano etassāti mahāvāhano. Mahantaṃ senābalañceva thāmabalañca etassāti mahabbalo. Icchitanibbattisaṅkhātā puññakammanipphannā mahatī iddhi etassāti mahiddhiko. Tejasaṅkhāto ussāhamantapabhusattisaṅkhāto vā mahanto ānubhāvo etassāti mahānubhāvo.

“于此二王中”（Imesaṃ dvinnaṃ rājūnaṃ），此为表示限定范围的属格用法。在“财富更丰饶者”（Mahaddhanataro vā）等词中，“其人有埋于地下的七宝之藏等巨大财富”，故为“大富者”（mahaddhano）；“此人于二者中财富尤为巨大”，故为“财富更丰饶者”（mahaddhanataro）。“或”（vā）字表示抉择之义。其余诸词，准此可知。此中复有差别：因恒常受用而有巨大资具者，名为“大受用者”（mahābhogo）。每日收入所成之巨大宝库为其所有，名为“大宝库者”（mahākoso）。另有师言：“每日之收入，即由宝石、精华、杂物、香料等种种不同所有物构成的财富，此财富储藏于宝库内室等处，即名为‘宝库’（koso）。”金刚石、大青玉、青金石、祖母绿、琉璃、红宝石、黄玉、猫眼石、绿柱石、无垢玉、赤玉、水晶、珊瑚、月光石、牛黄、石榴石、香玉、珍珠、海螺、眼线石、王带石、甘露石、黄晶、婆罗门石，此二十四种名为宝石。七种金属与货币（kahāpaṇa），名为精华。床、被、衣、象牙、石等，名为杂物（pheggu）。檀香、沉香、郁金、多伽罗香、樟脑等，名为香料（gumbā）。此处，以（财物类别中）第一个“等”字，统摄了从稻、米、绿豆、黑豆等前后熟的各类谷物开始，乃至一切有情所资用、所受用之物。拥有广大已征服国土者，名为“大征服者”（mahāvijito）。拥有众多象、马等坐骑者，名为“大车乘者”（mahāvāhano）。拥有强大军队之力与身体之力者，名为“大力量者”（mahabbalo）。由福业所成，能如意成就之巨大神通为其所有，名为“大神通者”（mahiddhiko）。或者，其人有被称为威光（teja），或被称为精进（ussāha）、谋略（manta）、主权（pabhu）、能力（satti）的巨大威力（ānubhāva），故为“大威力者”（mahānubhāvo）。

Ettha ca paṭhamena āyasampadā, dutiyena vittūpakaraṇasampadā, tatiyena vibhavasampadā, catutthena janapadasampadā, pañcamena yānasampadā, chaṭṭhena parivārasampadāya saddhiṃ attasampadā, sattamena puññakammasampadā, aṭṭhamena pabhāvasampadā tesaṃ rājūnaṃ pakāsitā hoti. Tena yā sā sāmisampatti, amaccasampatti, senāsampatti, raṭṭhasampatti, vibhavasampatti, mittasampatti, duggasampattīti satta pakatisampadā rājūnaṃ icchitabbā. Tā sabbā yathārahaṃ paridīpitāti veditabbā.

于此，为诸王阐明了（八种成就）：第一是税收成就，第二是资具成就，第三是财富成就，第四是国土成就，第五是车乘成就，第六是随从成就与自身成就，第七是福业成就，第八是威力成就。由此，国王所应希求的七种根本成就，即：主君成就、大臣成就、军队成就、国土成就、财富成就、盟友成就、城防成就，当知这一切皆已如其所应地得到阐明。

Dānādīhi catūhi saṅgahavatthūhi parisaṃ rañjetīti rājā. Magadhānaṃ issaroti māgadho. Mahatiyā senāya samannāgatattā seniyagottattā vā seniyo. Bimbi vuccati suvaṇṇaṃ, tasmā sārabimbivaṇṇatāya bimbisāro. Keci pana ‘‘nāmamevetaṃ tassa rañño’’ti vadanti. Paccāmittaṃ parasenaṃ jinātīti pasenadi. Kosalaraṭṭhassa adhipatīti kosalo. Ayañcarahīti ettha carahīti nipātamattaṃ. Vippakatāti apariyositā. Ayaṃ tesaṃ bhikkhūnaṃ antarākathā aniṭṭhitāti attho.

以布施等四摄事令众喜悦，故名为王。为摩揭陀(Magadha)之主，故称摩揭陀主。因拥有强大军队，或出身塞尼耶(Seniya)族，故称塞尼耶。“频毗”(bimbi)意为黄金，因其肤色犹如纯金，故名频婆娑罗。然有师言：“此仅为彼王之名。”能战胜敌对之军，故名波斯匿王。为憍萨罗(Kosala)国之主，故称憍萨罗王。于“ayañcarahi”一句中，“carahi”仅为助词。“未竟之言”(vippakatā)即是“未完结”(apariyositā)。其义为：那些比丘的谈话尚未终了。

Sāyanhasamayanti sāyanhe ekaṃ samayaṃ. Paṭisallānā vuṭṭhitoti tato tato rūpādiārammaṇato cittassa paṭisaṃharaṇato paṭisallānasaṅkhātāya [Pg.93] phalasamāpattito yathākālaparicchedaṃ vuṭṭhito. Bhagavā hi pubbaṇhasamayaṃ bhikkhusaṅghaparivuto sāvatthiṃ pavisitvā bhikkhūnaṃ sulabhapiṇḍapātaṃ katvā katabhattakicco bhikkhūhi saddhiṃ sāvatthito nikkhamitvā vihāraṃ pavisitvā gandhakuṭippamukhe ṭhatvā vattaṃ dassetvā ṭhitānaṃ bhikkhūnaṃ yathāsamuṭṭhitaṃ sugatovādaṃ datvā tesu araññarukkhamūlādidivāṭṭhānaṃ uddissa gatesu gandhakuṭiṃ pavisitvā phalasamāpattisukhena divasabhāgaṃ vītināmetvā yathākālaparicchede samāpattito vuṭṭhāya, ‘‘mayhaṃ upagamanaṃ āgamayamānā catasso parisā sakalavihāraṃ paripūrentiyo nisinnā, idāni me dhammadesanatthaṃ dhammasabhāmaṇḍalaṃ upagantuṃ kālo’’ti āsanato vuṭṭhāya, kesarasīho viya kañcanaguhāya surabhigandhakuṭito nikkhamitvā yūthaṃ upasaṅkamanto mattavaravāraṇo viya akāyacāpallena cāruvikkantagamano asītianubyañjanappaṭimaṇḍitabāttiṃsamahāpurisalakkhaṇasamujjalāya byāmappabhāya parikkhepavilāsasampannāya pabhassaraketumālālaṅkatāya nīlapītalohitodātamañjiṭṭhapabhassarānaṃ vasena chabbaṇṇabuddharaṃsiyo vissajjentiyā acinteyyānubhāvāya anupamāya buddhalīlāya samannāgatāya rūpakāyasampattiyā sakalavihāraṃ ekālokaṃ kurumāno upaṭṭhānasālaṃ upasaṅkami. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… tenupasaṅkamī’’ti.

“傍晚时分”（sāyanhasamayaṃ）意指在傍晚的某个时刻。“从独住中起来”（paṭisallānā vuṭṭhito）意指从色等各种所缘中收摄其心，从名为独住的果定（phalasamāpatti）中，在预定的时间出定。原来，世尊在清晨时分，由比丘僧团围绕着进入舍卫城（Sāvatthī），使比丘们容易获得食物，用完餐后，与比丘们一同离开舍卫城，进入精舍。他站在香孤邸（gandhakuṭi）前，向站在那里的比丘们开示职责，并给予他们随宜的善逝教诫。当他们前往森林、树下等处作为日间住处后，世尊便进入香孤邸，以果定之乐度过白昼。在预定的时间从定中起来，心想：“四众弟子正坐满整个精舍，等待我的到来，现在是我去法堂说法的时候了。”于是他从座位上起来，犹如狮王出自黄金窟（kañcanaguhā），又如一头走向象群的优良醉象，身体没有躁动，步态优雅庄严，以八十随形好和三十二大士相而辉耀，具足一寻光围绕的庄严，饰以灿烂的光顶，放射着青、黄、赤、白、红紫、光耀的六色佛光，具足不可思议的威力、无与伦比的佛陀威仪、圆满的色身成就，令整个精舍光明遍照，然后前往侍者堂。因此经中说：“尔时，世尊……前往彼处。”

Evaṃ upasaṅkamitvā vattaṃ dassetvā nisinne te bhikkhū tuṇhībhūte disvā ‘‘mayi akathente ime bhikkhū buddhagāravena kappampi na kathessantī’’ti kathāsamuṭṭhāpanatthaṃ ‘‘kāya nuttha, bhikkhave’’tiādimāha. Tattha kāya nutthāti katamāya nu bhavatha. ‘‘Kāya notthā’’tipi pāḷi, so evattho, ‘‘kāya nvetthā’’tipi paṭhanti, tassa katamāya nu etthāti attho. Tatrāyaṃ saṅkhepattho – bhikkhave, katamāya nāma kathāya idha sannisinnā bhavatha, katamā ca tumhākaṃ kathā mamāgamanapaccayā aniṭṭhitā, taṃ niṭṭhāpessāmīti evaṃ sabbaññupavāraṇāya pavāresi.

世尊如此走近，履行职责后，看见那些比丘默然静坐，心想：“若我不说话，这些比丘出于对佛陀的恭敬，恐怕一劫也不会说话。”为了发起谈话，他便说道：“诸比丘，你们刚才在谈论什么呢？”此处，“kāya nuttha”意为：你们在谈论什么？“kāya notthā”也是一种读法，意思相同；也有读作“kāya nvetthā”的，其意为：你们在此谈论什么？其简要意思是：“诸比丘，你们现在是因何话题而聚坐于此？又有什么谈话因为我的到来而未终呢？我将为你们讲完它。”如此，他以一切知者的身份作出了邀请。

Na khvetanti na kho etaṃ, ayameva vā pāṭho. ‘‘Na khota’’ntipi paṭhanti, na kho etaṃ icceva padavibhāgo. Kulaputtānanti jātiācārakulaputtānaṃ. Saddhāti saddhāya, kammaphalasaddhāya ratanattayasaddhāya ca. Agārasmāti gharato, gahaṭṭhabhāvāti attho. Anagāriyanti pabbajjaṃ. Pabbajitānanti upagatānaṃ[Pg.94]. Yanti kiriyāparāmasanaṃ. Tatthāyaṃ padayojanā – ‘‘bhikkhave, tumhe neva rājābhinītā na corābhinītā na iṇaṭṭā na jīvitapakatā pabbajitā, atha kho saddhāya agārato nikkhamitvā mama sāsane pabbajitā, tumhe etarahi evarūpiṃ rājappaṭisaṃyuttaṃ tiracchānakathaṃ katheyyātha, yaṃ evarūpāya kathāya kathanaṃ, etaṃ tumhākaṃ na kho patirūpaṃ na yuttamevā’’ti.

“Na khvetaṃ”应分解为“na kho etaṃ”，或者这本身就是一种读法。也有读作“Na khotaṃ”的，其词也当分解为“na kho etaṃ”。“Kulaputtānaṃ”指具足种姓与德行的良家子。“Saddhā”是“saddhāya”，指对业果的信心与对三宝的信心。“Agārasmā”是从家，意即从在家状态。“Anagāriyaṃ”指出家。“Pabbajitānaṃ”指已出家者。“Yaṃ”是指涉行为。此中句子的结合如下：“诸比丘，你们出家，并非为王所迫，非为盗贼所迫，非因负债，非为谋生。而是出于信心，离家于我教法中出家。你们如今却说此等与王相应的畜生论。说此等言论，对你们而言，实不适宜，不应理。”

Evaṃ sannipatitānaṃ pabbajitānaṃ appatirūpaṃ paṭikkhipitvā idāni nesaṃ patirūpaṃ paṭipattiṃ anujānanto ‘‘sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ dhammī vā kathā ariyo vā tuṇhībhāvo’’ti āha. Tattha voti tumhākaṃ. Karaṇīyanti hi padaṃ apekkhitvā kattari sāmivacanametaṃ, tasmā tumhehīti attho. Dvayaṃ karaṇīyanti dve kātabbā. Dhammī kathāti catusaccadhammato anapetā kathā, pavattinivattiparidīpinī dhammadesanāti attho. Dasakathāvatthusaṅkhātāpi hi dhammakathā tadekadesā evāti. Ariyoti ekantahitāvahattā ariyo, visuddho uttamoti vā ariyo. Tuṇhībhāvoti samathavipassanābhāvanābhūtaṃ akathanaṃ. Keci pana ‘‘vacīsaṅkhārapaṭipakkhabhāvato dutiyajjhānaṃ ariyo tuṇhībhāvo’’ti vadanti. Apare ‘‘catutthajjhānaṃ ariyo tuṇhībhāvo’’ti vadanti. Ayaṃ panettha attho – ‘‘bhikkhave, cittavivekassa paribrūhanatthaṃ vivekaṭṭhakāyā suññāgāre viharantā sace kadāci sannipatatha, evaṃ sannipatitehi tumhehi ‘assutaṃ sāveti sutaṃ vā pariyodapetī’ti vuttanayena aññamaññassūpakārāya khandhādīnaṃ aniccatādipaṭisaṃyuttā dhammakathā vā pavattetabbā, aññamaññaṃ abyābādhanatthaṃ jhānasamāpattiyā vā viharitabba’’nti.

呵责了出家众如此不当的集会后，如今为了准许他们如法的行持，而说：“诸比丘，你们集会时有二事应作：或如法言谈，或圣者默然。”此中，“vo”是“tumhākaṃ”（你们的）之义。此词是就“karaṇīyaṃ”（应作）一词，于作者义上使用所有格，因此其义为“tumhehi”（由你们）。“应作二事”（dvayaṃ karaṇīyaṃ）即是应作两件事。“法谈”（dhammī kathā）是不离四谛之法的话语，其义为开示流转与还灭的法说。须知，即使是被称为十论事（dasakathāvatthu）的法谈，也只是它的一部分而已。“圣”（ariyo），因其带来绝对的利益，故为“圣”；或因其清净、殊胜，故为“圣”。“默然”（tuṇhībhāvo）是属于奢摩他（samatha）与毘婆舍那（vipassanā）修习的不言说。有些人说：“因其对治语行（vacīsaṅkhāra），故第二禅是圣默然。”另一些人说：“第四禅是圣默然。”此处的含义是：“诸比丘，为增长心远离（cittaviveka），当你们身处远离、住于空闲处时，若有集会，如此集会的你们，应依‘令未闻者闻，已闻者更清净’之理，为互相饶益，或应进行与五蕴等之无常等相应的法谈，或为不互相妨碍而安住于禅定（jhānasamāpatti）。”

Tattha purimena karaṇīyavacanena anotiṇṇānaṃ sāsane otaraṇūpāyaṃ dasseti, pacchimena otiṇṇānaṃ saṃsārato nissaraṇūpāyaṃ. Purimena vā āgamaveyyattiye niyojeti, pacchimena adhigamaveyyattiye. Atha vā purimena sammādiṭṭhiyā paṭhamaṃ uppattihetuṃ dīpeti, dutiyena dutiyaṃ. Vuttañhetaṃ –

此中，以前者应作之事，为未入教法者开示进入之方便；以后者，为已入教法者开示出离轮回之方便。或以前者，令其致力于教理通达（āgamaveyyatti）；以后者，令其致力于证悟通达（adhigamaveyyatti）。又或以前者，阐明正见初次生起之因；以后者，阐明第二者。诚如所言——

‘‘Dveme, bhikkhave, hetū dve paccayā sammādiṭṭhiyā uppādāya parato ca ghoso, paccattañca yoniso manasikāro’’ti (a. ni. 2.127).

“比丘们，正见的生起有二因、二缘：即他音与自身的如理作意。”

Purimena [Pg.95] vā lokiyasammādiṭṭhiyā mūlakāraṇaṃ vibhāveti, pacchimena lokuttarasammādiṭṭhiyā mūlakāraṇanti evamādinā ettha yojanā veditabbā.

或者，前者阐明世间正见的根本原因，后者阐明出世间正见的根本原因，应如是等了知此中联系。

Etamatthaṃ viditvāti tehi bhikkhūhi kittitakāmasampattito jhānādisampatti santatarā ceva paṇītatarā cāti etamatthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ ariyavihārasukhānubhāvadīpakaṃ udānaṃ udānesi.

“知此义已”是指那些比丘们从一切行相了知此义：与所称誉的欲成就相比，禅那等成就更为寂静、更为殊胜。“此自说语”是指（世尊）说出了这首开显圣者住之乐威力的自说语。

Tattha yañca kāmasukhaṃ loketi lokasaddo ‘‘khandhaloko āyatanaloko dhātuloko’’tiādīsu (mahāni. 3, 7; cūḷani. ajitamāṇavapucchāniddesa 2) saṅkhāresu āgato.

其中，于“世间所有欲乐”(yañca kāmasukhaṃ loke)一句，“世间”(loka)一词，如在“蕴世间、处世间、界世间”等（《大义释》3,7；《小义释·阿耆多童子问的解释》2）的例子中，是指诸行。

‘‘Yāvatā candimasūriyā pariharanti,Disā bhanti virocanā;

Tāva sahassadhā loko,Ettha te vattatī vaso’’ti. –

“日月运行所及，光明遍照诸方；此千倍世界内，汝之威势通行。”

Ādīsu (ma. ni. 1.503) okāse āgato. ‘‘Addasā kho bhagavā buddhacakkhunā lokaṃ volokento’’tiādīsu (mahāva. 9; ma. ni. 1.283) sattesu. Idha pana sattaloke okāsaloke ca veditabbo. Tasmā avīcito paṭṭhāya upari brahmalokato heṭṭhā etasmiṃ loke yaṃ vatthukāme paṭicca kilesakāmavasena uppajjanato kāmasahagataṃ sukhaṃ. Yañcidaṃ diviyaṃ sukhanti yañca idaṃ divi bhavaṃ dibbavihāravasena ca laddhabbaṃ brahmānaṃ manussānañca rūpasamāpattisukhaṃ. Taṇhakkhayasukhassāti yaṃ āgamma taṇhā khīyati, taṃ nibbānaṃ ārammaṇaṃ katvā taṇhāya ca paṭipassambhanavasena pavattaphalasamāpattisukhaṃ taṇhakkhayasukhaṃ nāma, tassa taṇhakkhayasukhassa. Eteti liṅgavipallāsena niddeso, etāni sukhānīti attho. Keci ubhayampi sukhasāmaññena gahetvā ‘‘eta’’nti paṭhanti, tesaṃ ‘‘kalaṃ nāgghatī’’ti pāṭhena bhavitabbaṃ.

在《中部》(Majjhima Nikāya 1.503)等处，（loka一词）用于“空间”义。在《大品》(Mahāvagga 9)、《中部》(Majjhima Nikāya 1.283)等处，如“世尊以佛眼观察世间”，则用于“有情”义。于此，则应理解为有情世间与器世间。因此，在此世间，下自无间地狱(Avīci)起，上至梵天界，凡缘于事物欲(vatthukāma)，依烦恼欲(kilesakāma)力而生起，与欲相应的乐。〔经文中的〕“此天界之乐”，是指存在于天界的乐，以及通过天住(dibbavihāra)而获得的、属于梵天与人的色等至乐(rūpasamāpattisukhaṃ)。〔经文中的〕“渴爱灭尽之乐的”(Taṇhakkhayasukhassa)一句，是指：以“渴爱于此而灭尽”的涅槃为所缘，通过止息渴爱而生起的果等至乐，名为“渴爱灭尽之乐”；〔此句〕即指此乐。〔注释中的〕“ete”(此等)一词，是经由语性转换(liṅgavipallāsa)所作的解释，其义为“此等诸乐”(etāni sukhāni)。有些人将两种乐都作为“乐”的通称来理解，而读作“etaṃ”(此)，对他们而言，读法就应是“kalaṃ nāgghati”。

Soḷasinti soḷasannaṃ pūraṇiṃ. Ayañhettha saṅkhepattho – cakkavattisukhaṃ ādiṃ katvā sabbasmiṃ manussaloke manussasukhaṃ, nāgasupaṇṇādiloke nāgādīhi anubhavitabbaṃ sukhaṃ, cātumahārājikādidevaloke chabbidhaṃ kāmasukhanti yaṃ ekādasavidhe kāmaloke uppajjantaṃ kāmasukhaṃ, yañca idaṃ rūpārūpadevesu dibbavihārabhūtesu rūpārūpajjhānesu ca uppannattā ‘‘diviya’’nti [Pg.96] laddhanāmaṃ lokiyajjhānasukhaṃ, sakalampi tadubhayaṃ taṇhakkhayasukhasaṅkhātaṃ phalasamāpattisukhaṃ soḷasa bhāge katvā tato ekabhāgaṃ soḷasabhāgaguṇe laddhaṃ ekabhāgasaṅkhātaṃ kalaṃ na agghatīti.

“第十六”(soḷasiṃ)是“十六的”(soḷasannaṃ)的完成数（序数词）。此处的简要义理是：以转轮王乐为首的人世间一切人乐，龙、金翅鸟(nāgasupaṇṇa)等世界中龙等所感受的乐，四天王天(cātumahārājika)等天界的六种欲乐，如是在十一欲界(kāmaloka)中所生起的欲乐；以及在作为天住(dibbavihāra)的色、无色界天与色、无色界禅中，因生起而得名“天界”(diviya)的此世间禅乐——所有这两种乐，也比不上名为“渴爱灭尽之乐”的果等至乐的十六分之一。

Ayañca atthavaṇṇanā phalasamāpattisāmaññena vuttā. Pāḷiyaṃ avisesena taṇhakkhayassa āgatattā paṭhamaphalasamāpattisukhassāpi kalaṃ lokiyaṃ na agghati eva. Tathā hi vuttaṃ –

此释义是就果定之共相而说。因巴利（圣）典中未加分别地提及“渴爱之灭尽”，故世间（之乐）连初果定之乐的一分也不值。诚然，如是说：

‘‘Pathabyā ekarajjena, saggassa gamanena vā;

Sabbalokādhipaccena, sotāpattiphalaṃ vara’’nti. (dha. pa. 178);

“于此大地为独王，或得往生于天界，或主宰一切世间，须陀洹果更殊胜。”（《法句经》Dhammapada 178）

Sotāpattisaṃyuttepi vuttaṃ –

《入流相应》（Sotāpatti-saṃyutta）中也已说：

‘‘Kiñcāpi, bhikkhave, rājā cakkavattī catunnaṃ dīpānaṃ issariyādhipaccaṃ rajjaṃ kāretvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati devānaṃ tāvatiṃsānaṃ sahabyataṃ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, so catūhi dhammehi asamannāgato. Atha kho so aparimuttova nirayā, aparimutto tiracchānayoniyā, aparimutto pettivisayā, aparimutto apāyaduggativinipātā. Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto nirayā, parimutto tiracchānayoniyā, parimutto pettivisayā, parimutto apāyaduggativinipātā.

“诸比丘，即使转轮王行使对四洲的统治主权，身坏命终后，往生善趣天界，与忉利天（Tāvatiṃsa）诸天为伴；他在难陀林（Nandana）中，为天女群所围绕，具足、圆满五种天欲而受用，但他若不具足四法，则仍未解脱于地狱，未解脱于畜生道，未解脱于饿鬼界，未解脱于恶趣、险难、堕处。诸比丘，即使圣弟子以团食维生，穿着粪扫衣，但他若具足四法，则已解脱于地狱，已解脱于畜生道，已解脱于饿鬼界，已解脱于恶趣、险难、堕处。”

‘‘Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti ‘itipi so bhagavā arahaṃ…pe... buddho bhagavā’ti. Dhamme aveccappasādena…pe… viññūhī’ti. Saṅghe aveccappasādena…pe… puññakkhettaṃ lokassā’ti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi catūhi dhammehi samannāgato hoti. Yo ca, bhikkhave, catunnaṃ dīpānaṃ paṭilābho, yo catunnaṃ [Pg.97] dhammānaṃ paṭilābho, catunnaṃ dīpānaṃ paṭilābho catunnaṃ dhammānaṃ paṭilābhassa kalaṃ nāgghati soḷasi’’nti (saṃ. ni. 5.997).

“是哪四种呢？诸比丘，于此，圣弟子于佛具足不坏净（aveccappasāda），（念：）‘彼世尊亦是阿罗汉……佛陀、世尊。’于法具足不坏净……（念：）‘……为智者们所亲证。’于僧具足不坏净……（念：）‘……是世间无上福田。’具足圣者所爱之戒，无缺……导向禅定。他具足此四法。诸比丘，获得四洲，与获得此四法——获得四洲，不及获得此四法之十六分之一。”（《相应部》Saṃyutta Nikāya 5.997）

Evaṃ bhagavā sabbattha lokiyasukhaṃ sauttaraṃ sātisayaṃ, lokuttarasukhameva anuttaranti atisayanti bhājesīti.

世尊如此分别：一切世间之乐皆是有上、有更胜者，唯出世间之乐方为无上、最胜。

Dutiyasuttavaṇṇanā niṭṭhitā.

第二经释义终。

3. Daṇḍasuttavaṇṇanā

3. 杖经释义

13. Tatiye kumārakāti dārakā. Antarā ca sāvatthiṃ antarā ca jetavananti antarāsaddo ‘‘tadantaraṃ ko jāneyya, aññatra tathāgatā’’ti (a. ni. 6.44; 10.75), ‘‘janā saṅgamma mantenti, mañca tvañca kimantara’’ntiādīsu (saṃ. ni. 1.228) kāraṇe āgato. ‘‘Addasā maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. ‘‘Antarā vosānamāpādī’’tiādīsu vemajjhe. ‘‘Apicāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) vivare. Svāyamidhāpi vivare veditabbo. Tasmā sāvatthiyā ca jetavanassa ca vivareti, evamettha attho veditabbo. Antarāsaddayogato cettha upayogavacanaṃ ‘‘antarā ca sāvatthiṃ antarā ca jetavana’’nti. Īdisesu ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca gacchatī’’ti ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti. Idha pana yojetvā vutto.

13. 第三（经）中，“童子”（kumārakā）是指“孩童”（dārakā）。在“在舍卫城(Sāvatthī)与祇陀林(Jetavana)之间”（antarā ca sāvatthiṃ antarā ca jetavanaṃ）一句中，“之间”（antarā）一词，例如在“谁能知其间，唯除如来外”、“众人集会议，你我何间隔”等句中用于原因义；在“尊者，一位妇女在洗碗时，于闪电瞬间看见了我”等句中用于瞬间义；在“其内无忿怒”等句中用于心义；在“中途中止”等句中用于中间义；在“再者，诸比丘，这温泉从两个大地狱之间的空隙流出”等句中用于空隙义。此处也应理解为空隙义。因此，其义应理解为：在舍卫城与祇陀林的空隙中。由于与“之间”（antarā）一词的连结，此处的表达方式是“在舍卫城与祇陀林之间”。在类似“行走于村庄与河流之间”的场合，语法学家们只使用一个“之间”（antarā）词，它也应与第二个词连结。但此处，它已被连结而说出。

Ahiṃ daṇḍena hanantīti bilato nikkhamitvā gocarāya gacchantaṃ kaṇhasappaṃ chātajjhattaṃ anubandhitvā yaṭṭhīhi pothenti. Tena ca samayena bhagavā sāvatthiṃ piṇḍāya gacchanto antarāmagge te dārake ahiṃ daṇḍena hanante disvā ‘‘kasmā kumārakā imaṃ ahiṃ daṇḍena hanathā’’ti pucchitvā ‘‘ḍaṃsanabhayena, bhante’’ti ca vutte ‘‘ime attano sukhaṃ karissāmāti imaṃ paharantā nibbattaṭṭhāne dukkhaṃ anubhavissanti, aho avijjāya nikatikosalla’’nti dhammasaṃvegaṃ uppādesi. Teneva ca dhammasaṃvegena udānaṃ udānesi. Tena vuttaṃ ‘‘atha kho bhagavā’’tiādi.

“以杖击蛇”是指他们追赶一条因饥饿而从洞穴出来觅食的黑蛇，用棍棒敲打它。当时，世尊前往舍卫城(Sāvatthī)托钵，在路上看见那些孩童用棍棒打蛇，便问道：“孩子们，你们为何用棍棒打这条蛇？”他们回答说：“尊者(bhante)，因为害怕它咬人。”世尊听后生起法悚惧(dhammasaṃvega)：“这些人为了自己的快乐而伤害它，将来会在转生之处承受痛苦，唉，真是无明的狡诈啊！”正是因为这种法悚惧，他发出了自说语(udāna)。因此说了“那时，世尊……”等。

Tattha [Pg.98] etamatthaṃ viditvāti ‘‘ime dārakā attasukhāya paradukkhaṃ karontā sayaṃ parattha sukhaṃ na labhissantī’’ti etamatthaṃ jānitvāti evameke vaṇṇenti. Aññesaṃ duppaṭipannānaṃ sukhapariyesanaṃ āyatiṃ dukkhāya saṃvattati, suppaṭipannānaṃ ekantena sukhāya saṃvattati. Tasmā ‘‘paravihesāvinimuttā accantameva sukhabhāgino vata mayhaṃ ovādappaṭikarā’’ti somanassavasenevetampi satthā udānaṃ udānesīti vadanti. Apare pana bhaṇanti ‘‘evaṃ tehi kumārakehi pavattitaṃ paraviheṭhanaṃ sabbākārena ādīnavato viditvā paravihesāya parānukampāya ca yathākkamaṃ ādīnavānisaṃsavibhāvanaṃ imaṃ udānaṃ udānesī’’ti.

此处，“明白这个道理”(etamatthaṃ viditvā)，有人如此解释：了知“这些孩童为求己乐而令他受苦，他们自己在来世将不得安乐”这个道理。另一些人说：对于行为不正者，其寻求快乐将导致未来的痛苦；对于行为端正者，则必将导向快乐。因此，导师(Satthā)是怀着喜悦之心发出此自说语：“啊，我那些听从教诲者，远离了伤害他人(paravihesā)，确实是究竟快乐的分享者！”又有他人说：世尊彻底了知那些孩童所做的伤害他人的行为在各方面充满过患，并为了依次阐明伤害他人的过患与怜悯他人的利益，而发出此自说语。

Tattha sukhakāmānīti ekanteneva attano sukhassa icchanato sukhānugiddhāni. Bhūtānīti pāṇino. Yo daṇḍena vihiṃsatīti ettha daṇḍenāti desanāmattaṃ, daṇḍena vā leḍḍusatthapāṇippahārādīhi vāti attho. Atha vā daṇḍenāti daṇḍanena. Idaṃ vuttaṃ hoti – yo sukhakāmāni sabbabhūtāni jātiādinā ghaṭṭanavasena vacīdaṇḍena vā pāṇimuggarasatthādīhi pothanatāḷanacchedanādivasena sarīradaṇḍena vā sataṃ vā sahassaṃ vā ṭhāpanavasena dhanadaṇḍena vāti imesu daṇḍesu yena kenaci daṇḍena vihiṃsati viheṭheti dukkhaṃ pāpeti, attano sukhamesāno, pecca so na labhate sukhanti so puggalo attano sukhaṃ esanto gavesanto patthento pecca paraloke manussasukhaṃ dibbasukhaṃ nibbānasukhanti tividhampi sukhaṃ na labhati, aññadatthu tena daṇḍena dukkhameva labhatīti attho.

此处，“求乐者”(sukhakāmāni)是指那些完全希求自身快乐、贪著快乐的众生。“众生”(bhūtāni)是指有情(pāṇino)。在“以杖加害”(yo daṇḍena vihiṃsati)中，“以杖”(daṇḍena)仅是示例，其义为：以棍棒，或以土块、刀、手掌攻击等。或者，“以杖”(daṇḍena)是指惩罚(daṇḍanena)。此言意谓：若有人为求己乐，而以任何一种惩罚——无论是通过种姓等事由进行冒犯的语杖(vacīdaṇḍa)，还是通过手、棍、刀等进行殴打、敲击、砍杀的身杖(sarīradaṇḍa)，或是处以百、千罚金的财杖(dhanadaṇḍa)——去伤害、恼害、致使一切求乐的众生痛苦，那么对于“为求己乐者，死后不得乐”(attano sukhamesāno, pecca so na labhate sukhaṃ)这句话，其义是：那个人(puggala)寻求、寻觅、希求自己的快乐，但死后在来世，无论是人的快乐、天的快乐，还是涅槃的快乐，这三种快乐他都得不到；反之，他只会因那惩罚而得到痛苦。

Pecca so labhate sukhanti yo khantimettānuddayasampanno ‘‘yathāhaṃ sukhakāmo dukkhappaṭikūlo, evaṃ sabbepī’’ti cintetvā sampattaviratiādīsu ṭhito vuttanayena kenaci daṇḍena sabbānipi bhūtāni na hiṃsati na bādhati, so puggalo paraloke manussabhūto manussasukhaṃ, devabhūto dibbasukhaṃ, ubhayaṃ atikkamanto nibbānasukhaṃ labhatīti. Ettha ca tādisassa puggalassa avassaṃbhāvitāya taṃ sukhaṃ paccuppannaṃ viya hotīti dassanatthaṃ ‘‘labhate’’ti vuttaṃ. Purimagāthāyapi eseva nayo.

“死后他获得快乐”（Pecca so labhate sukhaṃ）是指：具足忍辱、慈爱、怜悯者，思维“正如我希求安乐、厌恶痛苦，一切众生亦复如是”，并安住于离杀生等戒，不以任何前述方式的惩罚去伤害或恼害一切众生。这样的个人（puggala），来世若生为人，则得人之乐；若生为天，则得天之乐；超越此二者，则得涅槃之乐。此处说“获得”（labhate），是为了显示对于这样的个人，此乐必将实现，犹如现前。前一偈颂，其理亦同。

Tatiyasuttavaṇṇanā niṭṭhitā.

第三经释义终。

4. Sakkārasuttavaṇṇanā

4. 恭敬经释义

14. Catutthe [Pg.99] tena kho pana samayena bhagavā sakkato hotīti kappānaṃ satasahassādhikesu catūsu asaṅkhyeyyesu paripūritassa puññasambhāravisesassa phalabhūtena ‘‘ito paraṃ mayhaṃ okāso natthī’’ti ussahajātena viya uparūpari vaḍḍhamānena sakkārādinā bhagavā sakkato hoti. Sabbadisāsu hi yamakamahāmegho vuṭṭhahitvā mahoghaṃ viya sabbapāramiyo ‘‘ekasmiṃ attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya bhagavato lābhasakkāramahoghaṃ nibbattayiṃsu. Tato annapānavatthayānamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho, kahaṃ purisasīho’’ti bhagavantaṃ pariyesanti. Sakaṭasatehi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇepi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anubandhanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ taṃ khandhake (mahāva. 282) tesu tesu ca suttesu āgatanayena veditabbaṃ. Yathā ca bhagavato, evaṃ bhikkhusaṅghassāti. Vuttañhetaṃ –

14. 于第四（经）中，“尔时，世尊备受恭敬”者：于超十万的四阿僧祇劫中所圆满的殊胜福德资粮，作为其果，世尊备受恭敬，其恭敬等供养不断增长，犹如生起“此后我再无机会”之精进一般。于一切方，一切波罗蜜犹如双大云升起而成大洪流，仿佛聚集而言“我等于一生中当予果报”，为世尊生起了利养与恭敬的大洪流。于是，刹帝利、婆罗门等手持饮食、衣、乘、华、香、涂香等物前来，寻觅世尊：“佛陀何在？世尊何在？天中天何在？人中牛王何在？人中狮子何在？”犹如安达咖文达的婆罗门等，以数百辆车运来资具，不得其便，于周边一伽浮他(gāvuta)量内，车辕与车辕相接而住，且相随逐。此一切，当依犍度（《大品》二八二页）及彼彼诸经中所来之理而知。如于世尊，亦于比丘僧团。此乃所说：

‘‘Yāvatā kho, cunda, etarahi saṅghā vā gaṇā vā loke uppannā, nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi evaṃ lābhaggayasaggappattaṃ, yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 3.176).

“纯陀，如今世间所有已生起的僧团或团体，纯陀，我不见有任何其他一个僧团，能如同比丘僧团这般，达到如此利养之顶峰、名声之顶峰。”（《长部》3.176）

Svāyaṃ bhagavato ca bhikkhusaṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakogho viya appameyyo ahosi. Tena vuttaṃ – ‘‘tena kho pana samayena bhagavā sakkato hoti…pe… parikkhārānaṃ, bhikkhusaṅghopi sakkato…pe… parikkhārāna’’nti.

为世尊与比丘僧团所生起的此利养与恭敬，汇集一处，犹如两条大河的水流，变得不可估量。是故说：“尔时，世尊备受恭敬……乃至……得资具，比丘僧团亦备受恭敬……乃至……得资具。”

Titthiyā pana pubbe akatapuññatāya ca duppaṭipannatāya ca asakkatā agarukatā, buddhuppādena pana visesato vipannasobhā sūriyuggamane khajjopanakā viya nippabhā nittejā hatalābhasakkārā ahesuṃ. Te tādisaṃ bhagavato saṅghassa ca lābhasakkāraṃ asahamānā issāpakatā ‘‘evaṃ ime pharusāhi vācāhi ghaṭṭetvāva palāpessāmā’’ti usūyā visuggāraṃ uggirantā tattha tattha bhikkhū akkosantā paribhāsantā vicariṃsu[Pg.100]. Tena vuttaṃ – ‘‘aññatitthiyā pana paribbājakā asakkatā honti…pe… parikkhārānaṃ. Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesentī’’ti.

然而，由于往昔未造善业且行为不正，外道(titthiyā)既不受恭敬也不被重视。佛陀出世后，他们尤其失去光彩，犹如太阳升起时的萤火虫，黯淡无光，威力尽失，断绝了利养与恭敬。他们无法忍受世尊和僧团所受的此等利养与恭敬，出于嫉妒，像吐出嫉妒的毒液一般，想着：“我们要用粗恶的言语攻击他们，把他们赶走！”于是到处游走，辱骂、叱骂比丘。因此经中说：“其他的游方外道不受恭敬……乃至缺乏资具。其后，那些游方外道无法忍受世尊和比丘僧团所受的恭敬，无论在村庄还是在森林，见到比丘就用粗鄙、粗恶的话语辱骂、叱骂、激怒、骚扰。”

Tattha asabbhāhīti asabhāyoggāhi sabhāyaṃ sādhujanasamūhe vattuṃ ayuttāhi, duṭṭhullāhīti attho. Pharusāhīti kakkhaḷāhi mammacchedikāhi. Akkosantīti jātiādīhi akkosavatthūhi khuṃsenti. Paribhāsantīti bhaṇḍanavasena bhayaṃ uppādentā tajjenti. Rosentīti yathā parassa roso hoti, evaṃ anuddhaṃsanavasena rosaṃ uppādenti. Vihesentīti viheṭhenti, vividhehi ākārehi aphāsuṃ karonti.

于此，“粗鄙的”(asabbhāhi)是指不适于集会、不应在善人集会中说出的言语，亦即粗俗的言语。“粗恶的”(pharusāhi)是指粗暴、能刺伤人心的话。“辱骂”(akkosanti)是指用出身种姓等事由进行毁辱。“叱骂”(paribhāsanti)是指以争吵的方式制造恐惧，进行威胁。“激怒”(rosenti)是指以折辱的方式，使他人生起愤怒。“骚扰”(vihesenti)是指恼害，即以各种方式使其不悦。

Kathaṃ panete samantapāsādike bhagavati bhikkhusaṅghe ca akkosādīni pavattesunti? Bhagavato uppādato pahīnalābhasakkāratāya upahatacittā pathaviṃ khaṇitvā pakkhalantā viya avaṇe veḷuriyamaṇimhi vaṇaṃ uppādentā viya ca sundarikaṃ nāma paribbājikaṃ saññāpetvā tāya satthu bhikkhūnañca avaṇṇaṃ vuṭṭhāpetvā akkosādīni pavattesuṃ. Taṃ panetaṃ sundarīvatthu parato sundarīsutte (udā. 38) pāḷiyaṃyeva āgamissati, tasmā yamettha vattabbaṃ, taṃ tattheva vaṇṇayissāma.

然则，此等[外道]是如何对处处令人敬信的世尊与比丘僧团进行辱骂等的呢？由于世尊的出现，他们的利养与恭敬减损，故心怀怨恨，犹如挖掘大地而自毁，又如在无瑕的琉璃宝上制造伤痕，他们指使名为孙达瑞咖（Sundarikā）的女游方者，由她散布对导师和比丘们的恶名，从而进行辱骂等。而这孙达瑞咖的故事，之后将在《孙达瑞咖经》（Sundarīsutta）的巴利圣典中出现，因此，此处当说之事，我们将在彼处解说。

Bhikkhū bhagavato santikaṃ upasaṅkamitvā taṃ pavattimārocesuṃ. Tena vuttaṃ – ‘‘atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… vihesentī’’ti. Taṃ vuttatthameva.

比丘们去到世尊跟前，向他报告了那件事。因此经中说：“尔时，众多比丘去到世尊那里……（略）……他们骚扰。”此句意义已如前述。

Etamatthaṃ viditvāti etaṃ issāpakatānaṃ titthiyānaṃ vippaṭipattiṃ sabbākārato viditvā. Imaṃ udānanti imaṃ tehi kate vippakāre pasannacittehi ca parehi kate upakāre tādibhāvānubhāvadīpakaṃ udānaṃ udānesi.

“了知此义”是说：[世尊]以一切行相了知那些嫉妒的外道的此等邪行。“此自说语”是说：[世尊]诵出此自说语，此语能开显其“如是”（tādi）之境的威德，此境是因应彼等[外道]所作的伤害，以及其他具净信者所作的帮助而显现的。

Tattha gāme araññe sukhadukkhaphuṭṭhoti gāme vā araññe vā yattha katthaci sukhena dukkhena ca phuṭṭho sukhadukkhāni anubhavanto, tesaṃ vā paccayehi samaṅgībhūto. Nevattato no parato dahethāti ‘‘ahaṃ sukhito[Pg.101], ahaṃ dukkhito, mama sukhaṃ, mama dukkhaṃ, parenidaṃ mayhaṃ sukhadukkhaṃ uppādita’’nti ca neva attato na parato taṃ sukhadukkhaṃ ṭhapetha. Kasmā? Na hettha khandhapañcake ahanti vā mamanti vā paroti vā parassāti vā passitabbayuttakaṃ kiñci atthi, kevalaṃ saṅkhārā eva pana yathāpaccayaṃ uppajjitvā khaṇe khaṇe bhijjantīti. Sukhadukkhaggahaṇañcettha desanāsīsaṃ, sabbassāpi lokadhammassa vasena attho veditabbo. Iti bhagavā ‘‘nāhaṃ kvacani, kassaci kiñcanatasmiṃ, na ca mama kvacani, katthaci kiñcanatatthī’’ti catukoṭikaṃ suññataṃ vibhāvesi.

此处“于村落、于林野，为苦乐所触”，意指在村落或林野，于任何地方为苦乐所触，正感受着苦乐，或与此等苦乐之因缘和合。“不从自、不从他而执持”，意指不应作念：“我乐，我苦，我的乐，我的苦，此苦乐为他人所造”，不从自、亦不从他而安立此苦乐。何以故？于此五蕴中，实无任何可被视为“我”、“我所”、“他”或“他所”之事物，唯有诸行依缘而生，复刹那坏灭。此处所举苦乐仅为教法之首，其义应依一切世间法而了知。如是，世尊开示：“我于何处、于何人、于何物皆非所属；亦无何处、何人、何物为我所有”，以此阐明四边空性。

Idāni tassa attato parato ca adahanassa kāraṇaṃ dasseti ‘‘phusanti phassā upadhiṃ paṭiccā’’ti. Ete sukhavedanīyā dukkhavedanīyā ca phassā nāma khandhapañcakasaṅkhātaṃ upadhiṃ paṭicca tasmiṃ sati yathāsakaṃ visayaṃ phusanti, tattha pavattantiyeva. Adukkhamasukhā hi vedanā santasabhāvatāya sukhe eva saṅgahaṃ gacchatīti duvidhasamphassavasenevāyaṃ atthavaṇṇanā katā.

如今，为说明不从自、他两方面安立它的原因，而说：“诸触缘所依而触”。这些能感受乐与感受苦的触，是缘于名为五蕴的所依(upadhi)，当此所依存在时，它们便触及各自的所缘，并于其中生起。因为不苦不乐受因其寂静的自性而被归摄于乐受中，所以此释义是依两种触而作出的。

Yathā pana te phassā na phusanti, taṃ dassetuṃ ‘‘nirupadhiṃ kena phuseyyuṃ phassā’’ti vuttaṃ. Sabbaso hi khandhūpadhiyā asati kena kāraṇena te phassā phuseyyuṃ, na taṃ kāraṇaṃ atthi. Yadi hi tumhe akkosādivasena uppajjanasukhadukkhaṃ na icchatha, sabbaso nirupadhibhāveyeva yogaṃ kareyyāthāti anupādisesanibbānadhātuyā gāthaṃ niṭṭhapesi. Evaṃ iminā udānena vaṭṭavivaṭṭaṃ kathitaṃ.

为说明彼等诸触如何不触，故说：“于无所依者，触由何而触？”因为当蕴所依(khandhūpadhi)完全不存在时，彼等诸触能凭借何种原因而触及呢？此因实不存在。若你们不欲因辱骂等而生起苦乐，则应完全致力于无所依的状态。如是，以无余依涅槃界结束此偈。如此，此一自说阐明了轮回与还灭。

Catutthasuttavaṇṇanā niṭṭhitā.

第四经释义终。

5. Upāsakasuttavaṇṇanā

5. 优婆塞经释义

15. Pañcame icchānaṅgalakoti icchānaṅgalanāmako kosalesu eko brāhmaṇagāmo, taṃnivāsitāya tattha vā jāto bhavoti vā icchānaṅgalako. Upāsakoti tīhi saraṇagamanehi bhagavato santike upāsakabhāvassa paveditattā upāsako pañcasikkhāpadiko buddhamāmako, dhammamāmako, saṅghamāmako. Kenacideva karaṇīyenāti uddhārasodhāpanādinā [Pg.102] kenacideva kattabbena. Tīretvāti niṭṭhāpetvā. Ayaṃ kira upāsako pubbe abhiṇhaṃ bhagavantaṃ upasaṅkamitvā payirupāsati, so katipayaṃ kālaṃ bahukaraṇīyatāya satthu dassanaṃ nābhisambhosi. Tenāha bhagavā – ‘‘cirassaṃ kho tvaṃ, upāsaka, imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāyā’’ti.

15. 第五则中，“伊车那伽罗人”(Icchānaṅgalako)是指：在憍萨罗(Kosala)国，有一个名为伊车那伽罗(Icchānaṅgala)的婆罗门村，因居住于此，或于此出生、成长，故名伊车那伽罗人。“优婆塞”(upāsaka)是指：通过三皈依在世尊面前宣示其优婆塞身份，是受持五学处，爱佛、爱法、爱僧者。“因某些事务”是指因收取债务等某些必须做的事。“处理完毕”即完成之意。据说这位优婆塞先前时常前来拜见世尊，后来因事务繁忙，有一段时间未能得见导师。因此世尊说：“优婆塞，你确实隔了很久才得以来此。”

Tattha cirassanti cirena. Pariyāyanti vāraṃ. Yadidanti nipāto, yo ayanti attho. Idaṃ vuttaṃ hoti – idha mama santike āgamanāya yo ayaṃ ajja kato vāro, taṃ imaṃ cirena papañcaṃ katvā akāsīti. Cirapaṭikāhanti cirapaṭiko ahaṃ, cirakālato paṭṭhāya ahaṃ upasaṅkamitukāmoti sambandho. Kehici kehicīti ekaccehi ekaccehi. Atha vā kehici kehicīti yehi vā tehi vā. Tattha gāravaṃ dasseti. Satthari abhippasannassa hi satthudassanadhammassavanesu viya na aññattha ādaro hoti. Kiccakaraṇīyehīti ettha avassaṃ kātabbaṃ kiccaṃ, itaraṃ karaṇīyaṃ. Paṭhamaṃ vā kātabbaṃ kiccaṃ, pacchā kātabbaṃ karaṇīyaṃ. Khuddakaṃ vā kiccaṃ, mahantaṃ karaṇīyaṃ. Byāvaṭoti ussukko. Evāhanti evaṃ iminā pakārena ahaṃ nāsakkhiṃ upasaṅkamituṃ, na agāravādināti adhippāyo.

此处，“久”(cirassaṃ)即“长久以来”(cirena)。“机会”(pariyāyaṃ)即“轮次”(vāraṃ)。“此即”(yadidaṃ)是个连接词，意为“此乃”(yo ayaṃ)。此话是说：“今日你来我这里的这个机会，是拖延了很久才成行的。”“久想前来”(cirapaṭikāhaṃ)是“我久想前来”(cirapaṭiko ahaṃ)的连声，其关联是：“我从很久以前就想来拜见了。”“因某些”(kehici kehici)是指因某些人。或者说，“因某些”是指因这样或那样的人，此处显示了不敬。因为对导师有甚深净信者，不会像对见导师、闻正法那样，对其他（导师）有敬意。于“要务与事务”(kiccakaraṇīyehi)中，必须做的是“要务”(kicca)，其他的是“事务”(karaṇīya)；或者，先要做的是“要务”，后要做的是“事务”；又或者，小事是“要务”，大事是“事务”。“忙碌”(byāvaṭo)即“勤勉”(ussukko)。“我正是如此”(evāhaṃ)的意趣是：“我正是因这些缘故而未能前来拜见，并非出于不敬等。”

Etamatthaṃ viditvāti dullabhe buddhuppāde manussattalābhe ca sattānaṃ sakiñcanabhāvena kiccapasutatāya kusalantarāyo hoti, na akiñcanassāti etamatthaṃ sabbākārato viditvā. Imaṃ udānanti tadatthaparidīpanameva imaṃ udānaṃ udānesi.

“了知此义”是说：值佛出世难、得人身亦难，众生因有所挂碍而事务缠身，于善法有碍；无所挂碍者则不然。世尊遍知此义。“诵此优陀那”是说：为阐明此义而诵出此优陀那。

Tattha sukhaṃ vata tassa na hoti kiñcīti yassa puggalassa kiñci rūpādīsu ekavatthumpi ‘‘mameta’’nti taṇhāya pariggahitabhāvena na hoti natthi na vijjati, sukhaṃ vata tassa puggalassa, aho sukhamevāti attho. ‘‘Na hosī’’tipi pāṭho, tassa atītakālavasena attho veditabbo. Keci pana na hoti kiñcīti padassa ‘‘rāgādikiñcanaṃ yassa na hotī’’ti atthaṃ vaṇṇenti, taṃ na sundaraṃ pariggahadhammavasena desanāya āgatattā. Rāgādikiñcananti pariggahetabbassāpi saṅgahe sati yuttameva vuttaṃ siyā atha vā yassa puggalassa kiñci appampi kiñcanaṃ palibodhajātaṃ rāgādikiñcanābhāvato eva na hoti, taṃ tassa akiñcanattaṃ sukhassa paccayabhāvato [Pg.103] sukhaṃ vataṃ, aho sukhanti attho. Kassa pana na hoti kiñcananti ce, āha ‘‘saṅkhātadhammassa bahussutassā’’ti. Yo catūhipi maggasaṅkhāhi soḷasakiccanipphattiyā saṅkhātadhammo katakicco, tato eva paṭivedhabāhusaccena bahussuto, tassa.

于此，“彼实乐，无有任何挂碍”(sukhaṃ vata tassa na hoti kiñci)是说：对任何个人(puggala)而言，于色等中，无有任何一事(vatthu)因贪爱执取为“此我所有”而不存在、不现有，那个人实为安乐，啊，实乃安乐！此为其义。亦有“不曾有”(na hosī)的读本，其义应当依过去时而理解。然而，有些论师将“无有任何挂碍”一词解释为“彼无有贪等挂碍”，此说不善，因为教说是依所执取法而来的。若将贪等挂碍也摄于所执取法中，则此说或可为妥。或者说：对任何个人而言，无有任何微少挂碍、障碍之生起，正是因为无有贪等挂碍。其无挂碍的状态，是此乐之缘，故“实安乐，啊，安乐！”此为其义。若问：“然则谁无挂碍？”[世尊]答曰：“于已辨法、多闻者”。那个人依四道，以圆满十六作用而为已辨法、所作已办者；复因此通达之多闻而为多闻者，是为彼也。

Iti bhagavā akiñcanabhāve ānisaṃsaṃ dassetvā sakiñcanabhāve ādīnavaṃ dassetuṃ ‘‘sakiñcanaṃ passā’’tiādimāha. Tassattho – rāgādikiñcanānaṃ āmisakiñcanānañca atthitāya sakiñcanaṃ, sakiñcanattā eva aladdhānañca laddhānañca kāmānaṃ pariyesanārakkhaṇahetu kiccakaraṇīyavasena ‘‘ahaṃ mamā’’ti gahaṇavasena ca vihaññamānaṃ vighātaṃ āpajjamānaṃ passāti dhammasaṃvegappatto satthā attano cittaṃ vadati. Jano janasmiṃ paṭibandharūpoti sayaṃ añño jano samāno aññasmiṃ jane ‘‘ahaṃ imassa, mama aya’’nti taṇhāvasena paṭibandhasabhāvo hutvā vihaññati vighātaṃ āpajjati. ‘‘Paṭibaddhacitto’’tipi pāṭho. Ayañca attho –

如是，世尊显示了无所有的利益，为显示有所有的过患而说：“当观有所有者”等。其义为：因有贪等烦恼及物质烦恼，故为“有所有”。正因有所有，为寻求与守护已得及未得的欲乐，以所应做之事、以执取“我”与“我所”而遭受恼害、陷入困扰。已达法悚惧的导师对自己的心说：“当观此人！”“人于人中是束缚相”者，即自己是某个人，却对另一个人，因贪爱而生起“我是他的，他是我的”之念，成为束缚之自性，遭受恼害，陷入困扰。亦有“心被束缚”之读法。此义亦可由——

‘‘Puttā matthi dhanammatthi, iti bālo vihaññati;

Attā hi attano natthi, kuto puttā kuto dhana’’nti. (dha. pa. 62) –

“我有儿子，我有财富”，愚人因此而苦恼；我尚且无有我，何来儿子？何来财富？”（法句经 62）——

Ādīhi suttapadehi dīpetabboti.

应以此等经句来阐明。

Pañcamasuttavaṇṇanā niṭṭhitā.

第五经释义终。

6. Gabbhinīsuttavaṇṇanā

6. 孕妇经释义

16. Chaṭṭhe aññatarassa paribbājakassāti ekassa kuṭumbikassa paribbājakassa. Daharāti taruṇī. Māṇavikāti brāhmaṇadhītāya vohāro. Pajāpatīti bhariyā. Gabbhinīti āpannasattā. Upavijaññāti ajja suveti paccupaṭṭhitavijāyanakālā hotīti sambandho. So kira brāhmaṇajātiko sabhariyo vādapatthassame ṭhito, tena naṃ sapajāpatikaṃ paribbājakavohārena samudācaranti. Bhariyā panassa brāhmaṇajātikattā brāhmaṇāti ālapati. Telanti tilatelaṃ. Telasīsena cettha yaṃ yaṃ vijātāya pasavadukkhappaṭikāratthaṃ icchitabbaṃ, taṃ sabbaṃ sappiloṇādiṃ āharāti āṇāpeti. Yaṃ me vijātāya bhavissatīti [Pg.104] yaṃ telādi mayhaṃ vijātāya bahinikkhantagabbhāya upakārāya bhavissati. ‘‘Paribbājikāyā’’tipi pāṭho. Kutoti kasmā ṭhānā, yato ñātikulā vā mittakulā vā telādiṃ āhareyyaṃ, taṃ ṭhānaṃ me natthīti adhippāyo. Telaṃ āharāmīti vattamānasamīpatāya vattamānaṃ katvā vuttaṃ, telaṃ āharissāmīti attho. Samaṇassa vā brāhmaṇassa vā sappissa vā telassa vāti ca samuccayattho vā-saddo ‘‘aggito vā udakato vā mithubhedā vā’’tiādīsu (mahāva. 286; dī. ni. 2.152; udā. 76) viya. Sappissa vā telassa vāti paccatte sāmivacanaṃ, sappi ca telañca yāvadatthaṃ pātuṃ pivituṃ dīyatīti attho. Apare pana ‘‘sappissa vā telassa vāti avayavasambandhe sāmivacanaṃ. Sappitelasamudāyassa hi avayavo idha yāvadatthasaddena vuccatī’’ti vadanti. No nīharitunti bhājanena vā hatthena vā bahi netuṃ no dīyati, ucchadditvānāti vamitvā, yaṃnūna dadeyyanti sambandho. Evaṃ kirassa ahosi ‘‘ahaṃ rañño koṭṭhāgāraṃ gantvā telaṃ kaṇṭhamattaṃ pivitvā tāvadeva gharaṃ āgantvā ekasmiṃ bhājane yathāpītaṃ vamitvā uddhanaṃ āropetvā pacissāmi, yaṃ pittasemhādimissitaṃ, taṃ agginā jhāyissati, telaṃ pana gahetvā imissā paribbājikāya kamme upanessāmī’’ti.

16. 第六则，“某位游行者”即一位有家室的游行者。“年少者”即年轻女子。“少女”是对婆罗门女儿的称呼。“妻子”即配偶。“孕妇”即怀胎者。“临产”，意思是说“今天或明天”，即分娩期已近。据说他出身婆罗门，与妻子住在路边的茅屋里，因此人们以“游行者”来称呼他们夫妇。而他的妻子因他出身婆罗门，便称他为“婆罗门”。“油”指芝麻油。这里以油为首，是[她]命令[他]带来所有为了对治产妇分娩之苦所需要的东西，如酥油、盐等。“为了我分娩时用”，意思是说，这些油等东西，将对我分娩后、胎儿已出者有所助益。也有读作“为游行女”的异读。“从哪里”，即从什么地方？我能从亲戚家或朋友家取来油等物，但我没有这样的地方。这是其意。“我拿油来”，这是以现在时态表示临近的未来，意思是“我将要拿油来”。“沙门或婆罗门，酥油或油”，这里的“或”字是用于集合，就像“从火或从水或从离间”等例子一样。“酥油或油”，这是所有格表示个别，意思是酥油和油都可以随意饮用。另外一些人则说：“‘酥油或油’，这是所有格表示部分与整体的关系。这里用‘足够’一词是指酥油和油的混合物的一部分。”“不许拿出”，即不许用容器或手带出去；“吐出来后”，即呕吐出来后，“或许可以给”，这是上下文的关联。据说他是这样想的：“我要去国王的仓库，喝满到喉咙的油，然后立刻回家，在一个容器里如所喝的那样吐出来，放到炉子上煮。那些混杂的胆汁、痰等会被火烧尽，然后我再取油，为这位游行女所用。”

Uddhaṃ kātunti vamanavasena uddhaṃ nīharituṃ. Na pana adhoti viriñcanavasena heṭṭhā nīharituṃ na pana sakkoti. So hi ‘‘adhikaṃ pītaṃ sayameva mukhato niggamissatī’’ti pivitvā āsayassa arittatāya aniggate vamanavirecanayogaṃ ajānanto alabhanto vā kevalaṃ dukkhāhi vedanāhi phuṭṭho āvaṭṭati ca parivaṭṭati ca. Dukkhāhīti dukkhamāhi. Tibbāhīti bahalāhi tikhiṇāhi vā. Kharāhīti kakkhaḷāhi. Kaṭukāhīti ativiya aniṭṭhabhāvena dāruṇāhi. Āvaṭṭatīti ekasmiṃyeva ṭhāne anipajjitvā attano sarīraṃ ito cito ākaḍḍhanto āvaṭṭati. Parivaṭṭatīti ekasmiṃ padese nipannopi aṅgapaccaṅgāni parito khipanto vaṭṭati, abhimukhaṃ vā vaṭṭanto āvaṭṭati, samantato vaṭṭanto parivaṭṭati.

“‘向上’(Uddhaṃ)即以呕吐的方式向上排出。但他不能‘向下’(adho)，即不能以泻下的方式向下排出。因为他想：‘喝多了会自己从嘴里出来。’这样喝了之后，由于胃未排空，（油）无法排出，他又不知道或得不到催吐与泻下的方法，只是被痛苦的感受所触及，辗转反侧。‘痛苦的’(Dukkhāhi)即难以忍受的。‘猛烈的’(Tibbāhi)即强烈的或尖锐的。‘粗砺的’(Kharāhi)即粗糙的。‘辛辣的’(Kaṭukāhi)即因其极度令人不悦而惨烈的。‘辗转’(āvaṭṭati)即无法躺在一个地方，而是拖着自己的身体来回翻滚。‘反侧’(parivaṭṭati)即即使躺在一个地方，也四处抛动肢体而翻滚。或者说，朝前翻滚是‘辗转’，四处翻滚是‘反侧’。”

Etamatthaṃ viditvāti ‘‘sakiñcanassa appaṭisaṅkhāparibhogahetukā ayaṃ dukkhuppatti, akiñcanassa pana sabbaso ayaṃ natthī’’ti etamatthaṃ sabbākārato jānitvā tadatthappakāsanaṃ imaṃ udānaṃ udānesi.

“了知此义(Etamatthaṃ viditvā)是说：全面了知‘有所有者，此苦因不省察受用而生；无所有者，则完全无有此苦’之义后，为开显此义而诵出此自说(udāna)。”

Tattha [Pg.105] sukhino vatāti sukhino vata sappurisā. Ke pana teti? Ye akiñcanā, ye rāgādikiñcanassa pariggahakiñcanassa ca abhāvena akiñcanā, kesaṃ panidaṃ kiñcanaṃ natthīti āha – ‘‘vedaguno hi janā akiñcanā’’ti, ye ariyamaggañāṇasaṅkhātaṃ vedaṃ gatā adhigatā, tena vā vedena nibbānaṃ gatāti vedaguno, te ariyajanā khīṇāsavapuggalā anavasesarāgādikiñcanānaṃ aggamaggena samucchinnattā akiñcanā nāma. Asati hi rāgādikiñcane kuto pariggahakiñcanassa sambhavo. Evaṃ gāthāya purimabhāgena arahante pasaṃsitvā aparabhāgena andhaputhujjane garahanto ‘‘sakiñcanaṃ passā’’tiādimāha. Taṃ purimasutte vuttatthameva. Evaṃ imāyapi gāthāya vaṭṭavivaṭṭaṃ kathitaṃ.

在此，“快乐哉”(sukhino vata)是说“善士(sappurisā)快乐哉”。他们是谁呢？是无所有者。他们因无有贪等烦恼所有与执取所有，故为无所有者。那么，谁无有此所有呢？[世尊]说：“诚然，通达者是无所有的人。”所谓“通达者”(vedagūno)，即已到达、已证得名为圣道智之“知”(veda)，或通过此“知”而到达涅槃者。那些圣者、漏尽者(khīṇāsavapuggalā)，因以顶圣道彻底断尽无余的贪等所有，故名“无所有者”。确实，当贪等所有不存在时，执取所有又从何而生呢？如是，以偈颂的前半部分赞扬阿罗汉(arahanta)，后半部分则呵责盲昧的凡夫，说“看那有所有者”等。其义已于前经中说。如是，此偈颂亦宣说了轮回与离轮回。

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

第六经释义终。

7. Ekaputtakasuttavaṇṇanā

7. 独子经释义

17. Sattame ekaputtakoti eko putto, so ca anukampitabbaṭṭhena ekaputtako, piyāyitabbaṭṭhena piyo, manassa vaḍḍhanaṭṭhena manāpo. Sarīrasobhāsampattiyā vā dassanīyaṭṭhena piyo, sīlācārasampattiyā kalyāṇadhammatāya manāpo. Kaleti satte khepetīti kālo, maraṇaṃ. Taṃ kato pattoti kālaṅkato, kālena vā maccunā kato naṭṭho adassanaṃ gatoti kālaṅkato, matoti attho.

17. 第七经中，所谓“独子”(ekaputtako)，即独一之子(eko putto)。因其应受怜悯，故为“独子”；因其应受珍爱，故为“亲爱”(piyo)；因能令心增长，故为“可喜”(manāpo)。或因身相庄严悦目，故为“亲爱”；因戒行具足、有善法，故为“可喜”。耗尽(khepeti)众生(satte)，故名“时”(kālo)，即死亡。为“时”所作、所至，故名“时逝”(kālaṅkato)；或为“时”（即死神）所作，已毁坏、已不见，故名“时逝”，意即“已死”。

Sambahulā upāsakāti sāvatthivāsino bahū upāsakā mataputtaupāsakassa sahasokībhāvena yāva āḷāhanā pacchato gantvā matasarīrassa kattabbaṃ kāretvā paṭinivattā yathānivatthāva udakaṃ otaritvā sīsaṃnhātā vatthāni pīḷetvā anotāpetvāva ekaṃ nivāsetvā ekaṃ uttarāsaṅgaṃ katvā upāsakaṃ purato katvā ‘‘sokavinodanaṃ dhammaṃ satthu santike sossāmā’’ti bhagavantaṃ upasaṅkamiṃsu. Tena vuttaṃ ‘‘allakesā’’tiādi.

所谓“众多优婆塞”(Sambahulā upāsakā)，即住在舍卫城(Sāvatthī)的许多优婆塞。他们与那位丧子的优婆塞同感悲伤，跟随到火葬场，办妥亡者后事后返回。他们就穿着原来的衣服下水，洗了头，拧干衣服，尚未晾干，便穿上一件，另一件作上衣(uttarāsaṅga)披上，让那位优婆塞走在前面，心想：“我们要在导师面前听闻能遣除忧愁的法。”于是他们去见世尊。因此经中说“湿发”(allakesā)等。

Tattha allavatthāti udakena tintavatthā. Divā divassāti divasassapi divā, majjhanhike kāleti attho. Yasmā jānantāpi tathāgatā pucchanti[Pg.106], jānantāpi na pucchanti. Kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti, tasmā jānantoyeva bhagavā kathāsamuṭṭhāpanatthaṃ pucchanto ‘‘kiṃ nu kho tumhe upāsakā’’tiādimāha. Tassattho – tumhe upāsakā aññesu divasesu mama santikaṃ āgacchantā otāpitasuddhavatthā sāyanhe āgacchatha, ajja pana allavatthā allakesā ṭhitamajjhanhike kāle idhāgatā, taṃ kiṃ kāraṇanti. Tena mayanti tena puttaviyogajanitacittasantāpena balavasokābhibhūtatāya evaṃbhūtā mayaṃ idhūpasaṅkamantāti.

于此，所谓“湿衣”(allavatthā)，即为水所湿之衣。所谓“白昼”(divā divassa)，即白日之日间，意为正午时分。因为如来有时明知而问，有时明知而不问；知时而问，知时而不问。因此，世尊虽了知，仍为发起法谈而问道：“诸位优婆塞，为何……”等。其义为：“诸位优婆塞，汝等于他日来我处时，于傍晚时，着干洁衣而来。而今日，汝等湿衣湿发，于正午时来此，是何因缘？”（彼等答言：）“我等因丧子所生之心热，为强烈的忧伤所制伏，故成此状而来此。”

Etamatthaṃ viditvāti piyavatthusambhavā sokadukkhadomanassādayo, asati piyavatthusmiṃ sabbaso ete na santīti etamatthaṃ sabbākārato jānitvā tadatthappakāsanaṃ imaṃ udānaṃ udānesi.

“了知此义后”(Etamatthaṃ viditvā)，即是了知此义：愁、苦、忧、恼等源于喜爱之事，若无喜爱之事，此等则完全不有。在全面了知此义后，为阐明其义，世尊诵此自说偈。

Tattha piyarūpassādagadhitāseti piyasabhāvesu rūpakkhandhādīsu sukhavedanassādena gadhitā paṭibaddhacittā. Gadhitāseti hi gadhitāiccevattho. Seti vā nipātamattaṃ. Piyarūpā nāma cakkhādayo puttadārādayo ca. Vuttañhetaṃ – ‘‘kiñca loke piyarūpaṃ sātarūpaṃ cakkhu loke …pe… dhammataṇhā loke piyarūpaṃ sātarūpa’’nti (cūḷani. hemakamāṇavapucchāniddesa 55).

在此，“因贪着可爱色的滋味”(piyarūpassādagadhitāse)是指，对于色蕴等具有可爱自性的事物，因乐受的滋味而贪着，心被系缚。“Gadhitāse”即是“gadhitā”(贪着)之义，“se”只是一个虚词。所谓“可爱色”(piyarūpā)，即眼等(六根)以及妻、子等。如是所说：“世间什么是可爱可喜的？眼在世间……乃至对诸法的渴爱在世间是可爱可喜的。”

‘‘Khettaṃ vatthuṃ hiraññaṃ vā, gavassaṃ dāsaporisaṃ;

Thiyo bandhū puthu kāme, yo naro anugijjhatī’’ti ca. (su. ni. 775);

以及：“田地、地产或黄金，牛马、奴仆，妇女、亲属，以及种种欲乐，若有人贪着于此……”

Tasmā tesu piyarūpesu assādena giddhā mucchitā ajjhāpannāti attho. Ke pana te piyarūpassādagadhitāti te dasseti ‘‘devakāyā puthumanussā cā’’ti, cātumahārājikādayo bahudevasamūhā ceva jambudīpakādikā bahumanussā ca. Aghāvinoti kāyikacetasikadukkhena dukkhitā. Parijunnāti jarārogādivipattiyā yobbanārogyādisampattito parihīnā. Yathālābhavasena vāyamattho devamanussesu veditabbo. Atha vā kāmañcekantasukhasamappitānaṃ devānaṃ dukkhajarārogā na sambhavanti, tadanativattasabhāvatāya pana tepi ‘‘aghāvino’’ti ‘‘parijunnā’’ti ca vuttā. Tesampi vā pubbanimittuppattiyā paṭicchannajarāya cetasikarogassa ca vasena dukkhādīnaṃ sambhavo veditabbo. Maccurājassa vasaṃ gacchantīti piyavatthuvisayāya taṇhāya appahīnattā punappunaṃ gabbhūpagamanato [Pg.107] dhātuttayissaratāya maccurājasaṅkhātassa maraṇassa vasaṃ hatthameva gacchanti.

因此，其义是：因那些可爱色的滋味而贪婪、沉迷、深陷。谁是那些贪着可爱色滋味的人呢？经中指出：“天众与众多人类”，即四大王天等众多天神团体，以及瞻部洲等地的众多人类。“有苦恼者”(aghāvino)是指被身心之苦所折磨者。“已衰朽者”(parijunnā)是指因老、病等不幸而从青春、健康等圆满中衰退者。此义应根据天人各自的情况来理解。又或者，虽然对于那些沉浸于纯粹快乐的天神来说，苦、老、病等不会(像人一样)发生，但因其未能超越此等自性，他们也被称为“有苦恼者”和“已衰朽者”。或者应当理解为，对他们而言，也可能因前兆的出现，通过潜在的衰老和心病而生起苦等。“趣入死王之掌控”(Maccurājassa vasaṃ gacchanti)是指，因未断除对喜爱之事的渴爱，他们一再投胎，从而趣入主宰三界的、名为“死王”的死亡掌控之中。

Ettāvatā vaṭṭaṃ dassetvā idāni ‘‘ye ve divā’’tiādinā vivaṭṭaṃ dasseti. Tattha ye ve divā ca ratto ca appamattāti ‘‘divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’tiādinā vuttanayena divasabhāge rattibhāge ca daḷhaṃ appamattā appamādappaṭipadaṃ pūrenti. Jahanti piyarūpanti catusaccakammaṭṭhānabhāvanaṃ ussukkāpetvā ariyamaggādhigamena piyarūpaṃ piyajātikaṃ cakkhādipiyavatthuṃ tappaṭibaddhachandarāgajahanena jahanti. Te ve khaṇanti aghamūlaṃ, maccuno āmisaṃ durativattanti te ariyapuggalā aghassa vaṭṭadukkhassa mūlabhūtaṃ, maccunā maraṇena āmasitabbato āmisaṃ, ito bahiddhā kehicipi samaṇabrāhmaṇehi nivattituṃ asakkuṇeyyatāya durativattaṃ, saha avijjāya taṇhaṃ ariyamaggañāṇakudālena khaṇanti, lesamattampi anavasesantā ummūlayantīti. Svāyamattho –

至此，在开示了轮回之后，现在以“彼等于昼”等句开示还灭。其中，“彼等于昼夜不放逸”是指，如“于日间，以经行与安坐，从诸障法净化自心”等所说之法，他们在日夜二时坚定不放逸，圆满不放逸之道。“舍弃可爱色”是指，他们策励四谛业处的禅修，以圣道的证得，通过舍断对眼等可爱事物及其相关欲贪的方式，舍弃了那可爱之色、可爱之物。“彼等实掘苦之根，死神之饵难超越”是指，那些圣者以圣道智之锄，挖掘那作为苦、作为轮回苦之根本的、与无明共生的渴爱。它被称为“饵”，因其为死神即死亡所触及；它“难超越”，因在此教法之外，任何沙门、婆罗门皆无法令其止息。他们将其连根拔起，不留丝毫残余。此义如下：

‘‘Appamādo amatapadaṃ, pamādo maccuno padaṃ;

Appamattā na mīyanti, ye pamattā yathā matā’’ti. (dha. pa. 21) –

“不放逸是甘露道，放逸是死亡道。不放逸者不死，放逸者犹如已死。”

Ādīhi suttapadehi vitthāretabboti.

此义应以上述偈颂等经句详述之。

Sattamasuttavaṇṇanā niṭṭhitā.

第七经释义终。

8. Suppavāsāsuttavaṇṇanā

8. 善觉经释义

18. Aṭṭhame kuṇḍikāyanti evaṃnāmake koliyānaṃ nagare. Kuṇḍadhānavaneti tassa nagarassa avidūre kuṇḍadhānasaṅkhāte vane.

18. 第八经中，“在昆迪卡(Kuṇḍikāyaṃ)”是指在拘利族(Koliya)一个以此为名的城市。“在昆达达纳林(Kuṇḍadhānavane)”是指在那座城市不远处，一个名为昆达达纳的森林。

Pubbe kira kuṇḍo nāma eko yakkho tasmiṃ vanasaṇḍe vāsaṃ kappesi, kuṇḍadhānamissakena ca balikammena tussatīti tassa tathā tattha baliṃ upaharanti, tenetaṃ vanasaṇḍaṃ kuṇḍadhānavanantveva paññāyittha. Tassa avidūre ekā gāmapatikā ahosi, sāpi tassa yakkhassa āṇāpavattiṭṭhāne niviṭṭhattā teneva paripālitattā kuṇḍikāti voharīyittha[Pg.108]. Aparabhāge tattha koliyarājāno nagaraṃ kāresuṃ, tampi purimavohārena kuṇḍikātveva vuccati. Tasmiñca vanasaṇḍe koliyarājāno bhagavato bhikkhusaṅghassa ca vasanatthāya vihāraṃ patiṭṭhāpesuṃ, tampi kuṇḍadhānavanantveva paññāyittha. Atha bhagavā janapadacārikaṃ caranto anukkamena taṃ vihāraṃ patvā tattha vihāsi. Tena vuttaṃ – ‘‘ekaṃ samayaṃ bhagavā kuṇḍikāyaṃ viharati kuṇḍadhānavane’’ti.

据说，往昔有一位名为军荼(Kuṇḍa)的夜叉，居住于彼林苑。他因喜爱掺杂碎米(kuṇḍadhāna)的祭品而心生欢喜，故人们便在那里以此向他献祭，那片林苑也因此被称为军荼檀那林(Kuṇḍadhānavana)。离此不远处有一座小村庄，亦因地处该夜叉势力范围之内，且受其守护，故被称为军提迦(Kuṇḍikā)。后于其地，拘利(Koliya)诸王建造了一座城市，亦沿用旧名称之为军提迦。拘利诸王又于彼林苑中，为世尊与比丘僧团建造了一座安住之寺院，该寺院亦被称为军荼檀那林。其后，世尊于诸国游行，次第抵达彼寺院，安住于彼。是故经言：“一时，世尊住于军提迦之军荼檀那林。”

Suppavāsāti tassā upāsikāya nāmaṃ. Koliyadhītāti koliyarājaputtī. Sā hi bhagavato aggupaṭṭhāyikā paṇītadāyikānaṃ sāvikānaṃ etadagge ṭhapitā sotāpannā ariyasāvikā. Yañhi kiñci bhagavato yuttarūpaṃ khādanīyaṃ bhojanīyaṃ bhesajjaṃ vā na tattha aññāhi saṃvidhātabbaṃ atthi, sabbaṃ taṃ sayameva attano paññāya vicāretvā sakkaccaṃ sampādetvā upaneti. Devasikañca aṭṭhasataṃ saṅghabhattapāṭipuggalikabhattāni deti. Yo koci bhikkhu vā bhikkhunī vā taṃ kulaṃ piṇḍāya paviṭṭho rittahattho na gacchati. Evaṃ muttacāgā payatapāṇī vossaggaratā yācayogā dānasaṃvibhāgaratā. Assā kucchiyaṃ purimabuddhesu katādhikāro pacchimabhaviko sāvakabodhisatto paṭisandhiṃ gaṇhi. Sā taṃ gabbhaṃ kenacideva pāpakammena satta vassāni kucchinā parihari, sattāhañca mūḷhagabbhā ahosi. Tena vuttaṃ – ‘‘satta vassāni gabbhaṃ dhāreti sattāhaṃ mūḷhagabbhā’’ti.

善觉（Suppavāsā）是那位优婆夷的名字。拘利女（Koliyadhītā）是拘利王之女。她实为世尊的上首女侍者，在布施胜妙供物的女弟子中，被置于第一位，是一位已证预流果的圣弟子。凡是适合世尊的任何嚼食、啖食或药品，无须由他人准备，她皆亲自以自己的智慧思量，恭敬地准备齐全后供养。她每日布施一百零八份僧食及个别食。任何比丘或比丘尼为乞食进入其家，皆不空手而返。她如此舍离悭吝、手常清净、乐于施舍、有求必应、乐于分享布施。一位曾在过去诸佛座下立下誓愿、此生为最后生的声闻菩提萨埵，在她腹中结生。她因某种恶业，怀胎七年，并有七日胎位不正。因此（经中）说：“怀胎七年，七日胎位不正”。

Tattha satta vassānīti satta saṃvaccharāni, accantasaṃyoge ca idaṃ upayogavacanaṃ. Gabbhaṃ dhāretīti gabbhaṃ vahati, gabbhinī hotīti attho. Sattāhaṃ mūḷhagabbhāti satta ahāni byākulagabbhā. Gabbho hi paripakko sampajjamāno vijāyanakāle kammajavātehi sañcāletvā parivattito uddhaṃpādo adhosiro hutvā yonimukhābhimukho hoti, evaṃ so katthaci alaggo bahi nikkhamati. Vipajjamāno pana viparivattanavasena yonimaggaṃ pidahitvā tiriyaṃ nipajjati, sayameva vā yonimaggo pidahati, so tattha kammajavātehi aparāparaṃ parivattamāno byākulo mūḷhagabbhoti vuccati. Tassāpi satta divase evaṃ ahosi, tena vuttaṃ ‘‘sattāhaṃ mūḷhagabbhā’’ti.

其中，“七年”（satta vassāni）即七个年头，此处的业格（第二格）用于表达时间的连续。“怀胎”（gabbhaṃ dhāreti）即怀着胎儿，意为成为孕妇。“七日胎位不正”（sattāhaṃ mūḷhagabbhā）即七日胎儿错乱。因为胎儿成熟，临近分娩时，被业生风所动而翻转，成为头下脚上之姿，朝向产门，如此则能不滞于任何一处而顺利产出。然而，若发生异常，则因胎儿翻转错乱而堵塞产门，横卧其中，或是产门自行闭合，胎儿在其中被业生风来回翻动，陷入错乱，此即称为“胎位不正”（mūḷagabbha）。她也是如此七日，因此说“七日胎位不正”。

Ayañca gabbho sīvalitthero. Tassa kathaṃ satta vassāni gabbhavāsadukkhaṃ, sattāhaṃ mūḷhagabbhabhāvappatti, mātu cassāpi sotāpannāya ariyasāvikāya [Pg.109] tathā dukkhānubhavanaṃ jātanti? Vuccate – atīte kāsikarāje bārāṇasiyaṃ rajjaṃ kārente eko kosalarājā mahantena balenāgantvā bārāṇasiṃ gahetvā taṃ rājānaṃ māretvā tassa aggamahesiṃ attano aggamahesiṃ akāsi. Bārāṇasirañño pana putto pitu maraṇakāle niddhamanadvārena palāyitvā attano ñātimittabandhave ekajjhaṃ katvā anukkamena balaṃ saṃharitvā bārāṇasiṃ āgantvā avidūre mahantaṃ khandhāvāraṃ bandhitvā tassa rañño paṇṇaṃ pesesi ‘‘rajjaṃ vā detu, yuddhaṃ vā’’ti. Rājakumārassa mātā sāsanaṃ sutvā ‘‘yuddhena kammaṃ natthi, sabbadisāsu sañcāraṃ pacchinditvā bārāṇasinagaraṃ parivāretu, tato dārūdakabhattaparikkhayena kilantā nagare manussā vināva yuddhena rājānaṃ gahetvā dassantī’’ti paṇṇaṃ pesesi. So mātu sāsanaṃ sutvā cattāri mahādvārāni rakkhanto satta vassāni nagaraṃ uparundhi, nagare manussā cūḷadvārena nikkhamitvā dārūdakāni āharanti, sabbakiccāni karonti.

此胎儿即是西瓦离(Sīvali)长老。为何他会遭受七年的胎居之苦、七日的难产之苦，而他的母亲虽是已证初果的圣弟子，也同样遭受此等痛苦呢？兹答曰——往昔，迦尸国(Kāsi)王于波罗奈(Bārāṇasī)城执政时，一位憍萨罗(Kosala)国王率领大军前来，攻占波罗奈城，杀害其王，并将其王后立为自己的王后。波罗奈王的儿子则在父亲遇害时，从排水口逃脱，集结亲友，逐渐积蓄兵力后，返回波罗奈城，在城外不远处设下大营，并向那国王致书道：“或归还王位，或与我一战。”王子的母亲听闻此事后，回信道：“交战无益，应切断四方通路，围困波罗奈城。届时，城中之人因柴薪、饮水、食物耗尽而疲惫不堪，无需交战，他们自会擒王献出。”王子听从母亲之言，派兵看守四座大城门，围困该城长达七年。然而，城中的人们仍能通过小门出入，获取柴薪与饮水，处理一切事务。

Atha rājakumārassa mātā taṃ pavattiṃ sutvā ‘‘bālo mama putto upāyaṃ na jānāti, gacchatha, assa cūḷadvārāni pidhāya nagaraṃ uparundhatūti vadethā’’ti puttassa gūḷhasāsanaṃ pahiṇi. So mātu sāsanaṃ sutvā satta divase tathā akāsi. Nāgarā bahi nikkhamituṃ alabhantā sattame divase tassa rañño sīsaṃ gahetvā kumārassa adaṃsu. Kumāro nagaraṃ pavisitvā rajjaṃ aggahesi. So tadā satta vassāni nagararundhanakammanissandena etarahi satta vassāni mātukucchisaṅkhātāya lohitakumbhiyā vasi, avasesato pana sattāhaṃ nagarūparundhanena sattāhaṃ mūḷhagabbhabhāvaṃ āpajji. Jātakaṭṭhakathāyaṃ pana ‘‘satta divasāni nagaraṃ rundhitvā gahitakammanissandena sattavassāni lohitakumbhiyaṃ vasitvā sattāhaṃ mūḷhagabbhabhāvaṃ āpajjī’’ti vuttaṃ. Yaṃ pana so padumuttarasammāsambuddhapādamūle ‘‘lābhīnaṃ aggo bhaveyya’’nti mahādānaṃ datvā patthanaṃ akāsi, yañca vipassissa bhagavato kāle nāgarehi saddhiṃ sahassagghanikaṃ guḷadadhiṃ datvā patthanaṃ akāsi, tassānubhāvena lābhīnaṃ aggo jāto. Suppavāsāpi ‘‘nagaraṃ rundhitvā gaṇha, tātā’’ti pesitabhāvena satta vassāni kucchinā gabbhaṃ pariharitvā sattāhaṃ mūḷhagabbhājātā[Pg.110]. Evaṃ te mātāputtā attano kammassa anurūpaṃ īdisaṃ dukkhaṃ paṭisaṃvediṃsu.

其后，王子的母亲听闻此事，便给儿子送去密信说：“我儿愚钝，不知方便。你们去告诉他：应关闭小门，围困城池。”王子听从母亲的教令，就这样做了七天。城民无法出城，于第七日，取了那国王的首级，献给王子。王子进入城中，取得了王位。他因当时围城的业果，如今在被称为母胎的血盆中住了七年；此外，因围城七天，又遭受了七天的滞产之苦。而在《本生义注》(Jātakaṭṭhakathā)中则说：“因围城七日而造作业行之果报，故于血盆中住七年，复遭受七日滞产之苦。”又，他在莲花上佛(Padumuttara)正等觉者足下，行大布施并发愿：“愿我于受利养者中，最为第一。”又在毗婆尸(Vipassī)世尊之时，与城民一同布施价值千金的糖酪并发愿。以此威力，他成为受利养者中的第一人。善觉女(Suppavāsā)也因曾传信说：“儿啊，围城以夺取之！”，故怀胎七年，复有七日滞产。就这样，他们母子承受了与各自所作业相应的这般痛苦。

Tīhi vitakkehīti ratanattayaguṇānussatipaṭisaṃyuttehi tīhi sammāvitakkehi. Adhivāsetīti mūḷhagabbhatāya uppannadukkhaṃ sahati. Sā hi bhagavato sambuddhabhāvaṃ, ariyasaṅghassa suppaṭipattiṃ, nibbānassa ca dukkhanissaraṇabhāvaṃ anussarantī attano uppajjamānadukkhaṃ amanasikaraṇeneva abhibhavitvā khamati. Tena vuttaṃ ‘‘tīhi vitakkehi adhivāsetī’’ti.

三寻思，即与三宝功德随念相应的三种正寻思。忍受，是指忍受因难产而产生的痛苦。她忆念世尊的圆满觉悟、圣僧的善行以及涅槃的出离痛苦之本质，通过不作意自身所产生的痛苦来克服并忍受。因此说：“以三寻思而忍受”。

Sammāsambuddho vatātiādi tesaṃ vitakkānaṃ pavattiākāradassanaṃ. Tassattho – yo bhagyavantatādīhi kāraṇehi bhagavā lokanātho sammā aviparītaṃ sāmaṃ sayameva sabbadhamme aho vata buddho, so bhagavā evarūpassa etarahi mayā anubhaviyamānassa aññassa ca evaṃjātikassa sakalassa vaṭṭadukkhassa pahānāya accantaṃ anuppādanirodhāya dhammaṃ katheti, aviparītadhammaṃ katheti. Aviparītadhammadesanatāya hi satthu sammāsambodhisiddhi. Tassa yathāvuttaguṇassa bhagavato dhammassavanante jātattā sīladiṭṭhisāmaññena saṃhatattā ca sāvakasaṅghoti laddhanāmo aṭṭhaariyapuggalasamūho suppaṭipanno vata aho vata sammā paṭipanno, yo ariyasaṅgho evarūpassa īdisassa vaṭṭadukkhassa pahānāya anuppādanirodhāya anivattipaṭipadaṃ paṭipanno. Susukhaṃ vata aho vata suṭṭhu sukhaṃ sabbasaṅkhatanissaṭaṃ nibbānaṃ, yasmiṃ nibbāne īdisaṃ vaṭṭadukkhaṃ na upalabbhatīti. Ettha ca paṭipajjamānāpi paṭipannā icceva vuttā paṭipattiyā anivattibhāvato. Atha vā uppannasaddo viya paṭipannasaddo vattamānatthopi veditabbo. Tenevāha ‘‘sotāpattiphalasacchikiriyāya paṭipanno’’ti.

“真是正等觉者”(Sammāsambuddho vata)等句，是开示那些寻思生起的方式。其义为：那位世间主，因具足祥瑞等因而被称为“世尊”(bhagavā)，他确实已亲自、如实、无颠倒地觉悟了一切法，啊，真是觉者！那位世尊为断除我如今所感受的、以及其他同类的所有轮回之苦，为使其彻底不生而灭尽，而宣说无颠倒之法。正是因为宣说无颠倒之法，导师才成就正等觉。那由八圣者(ariya puggala)组成的僧团，因听闻了那位具足如上功德的世尊之法后生起，又因戒与见解相同而和合，故得名“声闻僧伽”，真是善行道者啊！真是正行道者啊！此圣僧伽为断除如是轮回之苦，为使其不生而灭尽，而行于不退转之道。极乐啊！真是极乐啊！出离一切有为的涅槃！于此涅槃中，不得见如是轮回之苦。于此，正在行道者亦被称为“已行道者”，因其行道不退转故。又或，如“已生”(uppanna)一词，“已行道”(paṭipanna)一词亦应理解为具有现在时之义。是故说：“为作证须陀洹果而行道”。

Sāmikanti attano patiṃ koliyarājaputtaṃ. Āmantesīti abhāsi. Mama vacanena bhagavato pāde sirasā vandāhīti mayhaṃ vacanena cakkalakkhaṇappaṭimaṇḍitāni vikasitapadumasassirīkāni bhagavato caraṇāni tava sirasā vandāhi, uttamaṅgena abhivādanaṃ karohīti attho. Appābādhantiādīsu ābādhoti visabhāgavedanā vuccati, yā ekadese uppajjitvāpi sakalasarīraṃ ayapaṭṭena ābandhitvā viya gaṇhati. Ātaṅkoti kicchajīvitakaro rogo. Atha vā yāpetabbarogo ātaṅko, itaro ābādho. Khuddako vā rogo ātaṅko, balavā [Pg.111] ābādho. Keci pana ‘‘ajjhattasamuṭṭhāno ābādho, bahiddhāsamuṭṭhāno ātaṅko’’ti vadanti. Tadubhayassāpi abhāvaṃ pucchāti vadati. Gilānasseva ca uṭṭhānaṃ nāma garukaṃ hoti, kāye balaṃ na hoti, tasmā niggelaññatāya lahuparivattisaṅkhātaṃ kāyassa lahuṭṭhānaṃ sarīrabalañca pucchāti vadati. Phāsuvihāranti ṭhānanisinnagamanasayanasaṅkhātesu catūsu iriyāpathesu sukhavihārañca pucchāti vadati. Athassa pucchitabbākāraṃ dassentī ‘‘suppavāsā, bhante’’tiādimāha. Evañca vadehīti idāni vattabbākāraṃ nidasseti.

Sāmikaṃ（夫君），是指她自己的丈夫，那位拘利族王子。Āmantesi（她称呼道），即是她说道。“请你以我的名义，用头顶礼世尊的双足”，此句意为：以我的名义，用你的头顶礼世尊那由轮相庄严、如盛开莲花般绚丽的双足，即是以最上的头顶行顶礼之意。在Appābādhaṃ（少病）等词中，ābādha（病）被称为不适的感受，它即使只生于一处，也像用铁片捆绑般攫取整个身体。Ātaṅka（疾）是让生命难以维持的疾病。或者，可维持（生命）的病是ātaṅka，另一种是ābādha。或说，小病是ātaṅka，重病是ābādha。另有人说：“内生的为ābādha，外生的为ātaṅka。”（她）是问候此二者皆无。对病人而言，起身沉重，身体无力，因此（她）也是问候因无病而有的身体轻快易转及体力强健。Phāsuvihāraṃ（安住），是问候在站、坐、行、卧四种威仪中的安乐住。然后，为了说明应问候的方式，她说了“尊者，苏波婆娑（Suppavāsā）……”等话语。“你应如是说”，是现在指示应说的方式。

Paramanti vacanasampaṭicchanaṃ. Tena sādhu, bhadde, yathā vuttaṃ, tathā paṭipajjāmīti dasseti. Koliyaputtoti suppavāsāya sāmiko koliyarājaputto. Sukhinī hotūti sadevake loke aggadakkhiṇeyyo satthā suppavāsāya pesitavandanaṃ sampaṭicchitvā tadanantaraṃ attano mettāvihārasaṃsūcakaṃ buddhāciṇṇaṃ sukhūpasaṃhāraṃ tassā sāmaññato pakāsetvā puna tassā puttassa ca gabbhavipattimūlakadukkhuppattipaṭikkhepamukhena sukhūpasaṃhāraṃ nidassento ‘‘sukhinī…pe… arogā, arogaṃ puttaṃ vijāyatū’’ti āha.

Paramaṃ（好的），是接受话语之词。此词表明：“贤妻，好的，我将如你所说的那样去做。”Koliyaputta（拘利子），即苏波婆娑（Suppavāsā）的丈夫，那位拘利族王子。Sukhinī hotu（愿她快乐）是指：在有天神的世界里，那位最上应供的导师，在接受了苏波婆娑派人传达的顶礼之后，随即为她普遍地开示了能显示其慈住、为诸佛所惯行的安乐祝愿，然后又通过防止源于胎难之苦的生起，为她和她的儿子显示安乐祝愿，说道：“愿她快乐……无病，愿她生下一个无病的孩子。”

Saha vacanāti bhagavato vacanena saheva. Yasmiṃ kāle bhagavā tathā avoca, tasmiṃyeva kāle tampi kammaṃ parikkhayaṃ agamāsi. Tassa parikkhīṇabhāvaṃ oloketvā satthā tathā abhāsi. Apare pana vadanti – sace tathā satthā nācikkhissā, tato parampi kiñci kālaṃ tassā taṃ dukkhaṃ anubandhissā. Yasmā pana bhagavatā ‘‘sukhinī arogā arogañca puttaṃ vijāyatū’’ti vuttaṃ, tasmā tassa vacanasamakālameva so gabbho byākulabhāvaṃ vijahitvā sukheneva bahi nikkhami, evaṃ tesaṃ mātāputtānaṃ sotthi ahosi. Acinteyyo hi buddhānaṃ buddhānubhāvo. Yathā hi paṭācārāya piyavippayogasambhūtena sokena ummādaṃ patvā –

“与话语同时”（Saha vacanā）即是与世尊的话语同时。当世尊那样说时，就在那时，她的那个业也消尽了。导师观察到那个业已经消尽，才那样说的。但另有人说：如果导师没有那样说，那么她的痛苦还会持续一段时间。然而，因为世尊说了“愿她快乐无病，并生下无病的孩子”，所以就在他说此话的同时，那个胎儿就脱离了紊乱的状态，安乐地出来了。就这样，他们母子都平安了。诸佛的威德确实不可思议。就像芭达嘉拉（Paṭācārā）因与挚爱分离所生的悲伤而陷入疯狂——

‘‘Ubho puttā kālakatā, panthe mayhaṃ patī mato;

Mātā pitā ca bhātā ca, ekacitakamhi jhāyare’’ti. (apa. therī 2.2.498) –

“两个儿子都已死去，我的丈夫死在路上；母亲、父亲和兄弟，在同一个火葬堆上燃烧。”

Vatvā [Pg.112] jātarūpeneva carantiyā ‘‘satiṃ paṭilabhāhi bhaginī’’ti bhagavato vacanasamanantarameva ummādo vūpasami, tathā suppiyāpi upāsikā attanāva attano ūruyaṃ katena mahāvaṇena vuṭṭhātuṃ asakkontī sayanapiṭṭhe nipannā ‘‘āgantvā maṃ vandatū’’ti vacanasamanantarameva vaṇe pākatike jāte sayameva gantvā bhagavantaṃ vandīti evamādīni vatthūni idha udāharitabbānīti.

——当她说完这首偈颂并赤身裸体地游走时，世尊一说“姐妹，恢复正念”，她的疯狂就立即平息了。同样，优婆夷苏碧娅（Suppiyā）自己在大腿上割了一个大伤口后，无法起身，躺在床上，就在世尊说完“让她来顶礼我”之后，她的伤口立即复原，于是她自己前去顶礼世尊。像这样等等的故事，都应在此处引用。

Evaṃ, bhanteti, bhante, yathā bhagavā saputtāya mātuyā arogabhāvaṃ āsīsanto āha – ‘‘sukhinī arogā arogaṃ puttaṃ vijāyatū’’ti, taṃ evameva. Na hi kadāci buddhānaṃ bhagavantānaṃ vacanassa aññathābhāvoti adhippāyo. Keci pana ‘‘evamatthū’’ti vadanti, apare ‘‘hotū’’ti padassa atthaṃ ānetvā vaṇṇayanti. Abhinanditvāti karavīkarutamañjunā brahmassarena bhagavatā vuccamāne tasmiṃ vacane pītisomanassapaṭilābhato abhimukhabhāvena nanditvā. Anumoditvāti tato pacchāpi sammodanaṃ uppādetvā, cittena vā abhinanditvā vācāya anumoditvā, vacanasampattiyā vā abhinanditvā atthasampattiyā anumoditvā. Sakaṃ gharaṃ paccāyāsīti attano gharaṃ paṭigacchi. Ye pana ‘‘yena sakaṃ ghara’’nti paṭhanti, tesaṃ yadipi ya-ta-saddānaṃ sambandhabhāvato ‘‘tenā’’ti padaṃ vuttameva hoti, tathāpi ‘‘paṭiyāyitvā’’ti pāṭhaseso yojetabbo hoti.

“是的，尊者”，意思是：“尊者，正如世尊为那位有子的母亲祝福时所说——‘愿她快乐无病，并生下无病的孩子’——事情正是如此。”其意涵是：诸佛世尊的话语绝不会有任何差错。另有人说，这是“愿其如此”的意思；还有人通过引申“hotu”（愿）一词的含义来解释。“Abhinanditvā”（欢喜）是指，当世尊以如迦陵频伽鸟鸣般悦耳的梵音说出那些话时，他因获得喜悦与快乐而当面欢喜。“Anumoditvā”（随喜）是指，此后又生起随喜；或以心欢喜，以语随喜；或因言辞圆满而欢喜，因意义圆满而随喜。“Sakaṃ gharaṃ paccāyāsi”（他回到自己家中）即是他返回自己家中。至于那些读作“yena sakaṃ gharaṃ”（往其自家）的人，虽然由于ya和ta二词的关联，“tena”（由此）一词的含义已被言说，但仍需补充“paṭiyāyitvā”（返回）作为省略的文句。

Vijātanti pajātaṃ, pasutanti attho. Acchariyanti andhassa pabbatārohanaṃ viya niccaṃ na hotīti acchariyaṃ, ayaṃ tāva saddanayo. Aṭṭhakathāsu pana ‘‘accharāyoggaṃ acchariya’’nti vuttaṃ, accharaṃ paharituṃ yuttanti attho. Vatāti sambhāvane, aho acchariyanti attho. Bhoti dhammālapanaṃ. Abhūtapubbaṃ bhūtanti abbhutaṃ.

“Vijātaṃ”（已生）即是“pajātaṃ”（已出生），意为“pasutaṃ”（已生产）。“Acchariyaṃ”（稀有），就像盲人登山一样，因为它不常发生，故称“稀有”，这是一种词源学解释。但在义注中说：“‘accharāyoggaṃ acchariyaṃ’”（值得弹指赞叹的，是为稀有），意思是“适合为之弹指赞叹”。“Vata”（啊）是用于表示惊叹，意思是“啊！真是稀有！”“Bho”（贤者）是说法时的称呼。“Abbhutaṃ”（未曾有）是“以前未曾发生而发生了”。

Tathāgatassāti aṭṭhahi kāraṇehi bhagavā tathāgato – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgato.

关于“如来”（Tathāgata）：由于八种原因，世尊被称为如来：如实而来，故为如来；如实而去，故为如来；已证得真实之相，故为如来；如实地正等觉诸法，故为如来；如实地看见，故为如来；如实地言说，故为如来；如实地行作，故为如来；以征服之义，故为如来。

Kathaṃ [Pg.113] bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatāti. Kiṃ vuttaṃ hoti? Yena abhinīhārena te bhagavanto āgatā, tena aṭṭhaguṇasamannāgatena ayampi bhagavā āgato. Yathā ca te bhagavanto dānapāramiṃ pūretvā sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo pūretvā pañca mahāpariccāge pariccajitvā pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā buddhicariyāya koṭiṃ patvā āgatā, tathā ayampi bhagavā āgato. Yathā ca te bhagavanto cattāro satipaṭṭhāne…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgatā, tathā ayampi bhagavā āgato. Evaṃ tathā āgatoti tathāgato.

世尊如何如彼而来，故为如来？犹如往昔诸正等觉者为一切世间之利益而精勤前来。此话怎讲？即往昔诸世尊以何种发愿而来，此世尊亦以具足八种功德的同样发愿而来。又如往昔诸世尊圆满了布施、持戒、出离、智慧、精进、忍耐、真实、决意、慈、舍这十波罗蜜，十近波罗蜜，十究竟波罗蜜，总共三十波罗蜜，行了五大施舍，圆满了往昔的努力、往昔的行持、说法、亲族益行等，达到菩提行的顶点而来，此世尊亦如是而来。又如往昔诸世尊修习、增长了四念处……乃至……八圣道而来，此世尊亦如是而来。如是，如彼而来，故为如来。

Kathaṃ tathā gatoti tathāgato? Yathā sampatijātā te bhagavanto samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukhā sattapadavītihārena gatā, setacchatte dhāriyamāne sabbāva disā anuvilokesuṃ, āsabhiñca vācaṃ bhāsiṃsu loke attano jeṭṭhaseṭṭhabhāvaṃ pakāsentā, tañca nesaṃ gamanaṃ tathaṃ ahosi avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena, tathā ayampi bhagavā gato, tañcassa gamanaṃ kathaṃ ahosi avitathaṃ tesaññeva visesādhigamānaṃ pubbanimittabhāvena. Evaṃ tathā gatoti tathāgato.

世尊如何如彼而去，故为如来？犹如往昔诸世尊初生之时，双足平稳立于地上，面向北方，行走七步，在白伞举持之时，环顾所有方向，并宣说雄壮之语，宣告自己在世间至长至胜的地位。彼等之行走是真实不虚的，作为证得诸多殊胜成就的前兆。此世尊亦如是而去，其行走亦是真实不虚的，作为证得彼等同样殊胜成就的前兆。如是，如彼而去，故为如来。

Yathā vā te bhagavanto nekkhammena kāmacchandaṃ pahāya gatā, abyāpādena byāpādaṃ, ālokasaññāya thinamiddhaṃ, avikkhepena uddhaccakukkuccaṃ, dhammavavatthānena vicikicchaṃ pahāya gatā, ñāṇena avijjaṃ padāletvā, pāmojjena aratiṃ vinodetvā, aṭṭhasamāpattīhi aṭṭhārasahi mahāvipassanāhi catūhi ca ariyamaggehi taṃ taṃ paṭipakkhaṃ pahāya gatā, evaṃ ayampi bhagavā gato. Evampi tathā gatoti tathāgato.

又或，犹如彼诸世尊以出离舍弃欲贪，以无嗔舍弃嗔恚，以光明想舍弃昏沉睡眠，以不散乱舍弃掉举追悔，以法义抉择舍弃怀疑，以智慧破除无明，以喜悦消除不乐，以八等至、十八大观及四圣道舍弃其各自之敌对法而去，此世尊亦如是而去。亦即如是而去，故名如来。

Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Pathavīdhātuyā kakkhaḷalakkhaṇaṃ, āpodhātuyā paggharaṇalakkhaṇaṃ, tejodhātuyā uṇhattalakkhaṇaṃ, vāyodhātuyā vitthambhanalakkhaṇaṃ, ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ, rūpassa ruppanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, saññāya sañjānanalakkhaṇaṃ, saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ, viññāṇassa vijānanalakkhaṇanti [Pg.114] evaṃ pañcannaṃ khandhānaṃ, dvādasannaṃ āyatanānaṃ, aṭṭhārasannaṃ dhātūnaṃ, bāvīsatiyā indriyānaṃ, catunnaṃ saccānaṃ, dvādasapadikassa paccayākārassa, catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa, sattannaṃ visuddhīnaṃ, amatogadhassa nibbānassāti evaṃ tassa tassa dhammassa yaṃ sabhāvasarasalakkhaṇaṃ, taṃ tathaṃ avitathaṃ anaññathaṃ lakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto adhigatoti tathāgato. Evaṃ tathalakkhaṇaṃ āgatoti tathāgato.

如何因到达如实之相而为如来？地界以坚硬为相，水界以流动为相，火界以温热为相，风界以支持为相，空界以无触为相；色以变坏为相，受以感受为相，想以识别为相，行以造作为相，识以了别为相——如此，对于五蕴、十二处、十八界、二十二根、四谛、十二支缘起、四念处、四正勤、四神足、五根、五力、七觉支、圣八支道、七清净，以及趣入不死的涅槃，对于此等一一法之自性、作用与特征，即彼如实、不谬、无异之相，以智行无有错失地抵达、达到、证得，故名如来。如是，因到达如实之相而为如来。

Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha – ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? Idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Tāni ca bhagavā abhisambuddho, tasmā tathānaṃ abhisambuddhattā tathāgato.

如何因如实彻悟诸如实法而为如来？所谓如实法，即是四圣谛。正如经中所说：“比丘们，有此四法是如实、不虚、无异。是哪四法呢？‘此是苦’，比丘们，此是如实、不虚、无异。”（《相应部》5.1090）广说如经。而世尊已彻悟彼等，是故，因彻悟诸如实法而为如来。

Apica jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho, tathā avijjāya saṅkhārānaṃ paccayaṭṭho…pe... jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho, taṃ sabbaṃ bhagavā abhisambuddho, tasmāpi tathānaṃ abhisambuddhattā tathāgato. Abhisambuddhattho hi ettha gatasaddoti. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.

再者，老死以生为缘而生起、出现，此义是如实、不虚、无异的……诸行以无明为缘而生起、出现，此义是如实、不虚、无异的。同样，无明为诸行之缘……生为老死之缘，此为缘之义是如实、不虚、无异的。世尊已彻悟此一切，是故也因彻悟诸如实法而为如来。于此，“去”（gata）一词实有“彻悟”之义。如是，因如实彻悟诸如实法而为如来。

Kathaṃ tathadassitāya tathāgato? Yaṃ sadevake…pe… sadevamanussāya pajāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthamāgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ bhagavā sabbākārato jānāti passati. Evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ, yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 616) nayena anekehi nāmehi terasahi vārehi dvipaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsu āpāthamāgacchantesu saddādīsu. Vuttañhetaṃ bhagavatā –

如何因如实见而为如来？于有天……乃至有天人之世界，于无量世界中，无量有情眼门所显现的任何色所缘，世尊皆以一切行相了知、看见。当他如是知、如是见时，无论是依可爱、不可爱等，或依于所见、所闻、所觉、所识中可得的言词，例如：“何为色、色处？色者，乃四大种所造，有色相、可见、有对碍，如青、黄……”（《法集论》616）等理趣，以多种名称、十三回、五十二种理趣来分别时，唯是如实，无有虚妄。此理趣也适用于进入耳门等之声等。此为世尊所说：

‘‘Yaṃ[Pg.115], bhikkhave, sadevakassa lokassa…pe… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24).

“比丘们，于有天之世界……乃至有天人之世界，凡所有被见、闻、觉、识、得、寻求、以意随伺者，彼我了知，彼我已证知。彼为如来所知，但如来不执著于彼。”（《增支部》4.24）

Evaṃ tathadassitāya tathāgato. Tattha tathadassīatthe tathāgatoti padasambhavo veditabbo.

如是，因如实见而为如来。于此，当知“如来”一词由“如实见者”之义而来。

Kathaṃ tathavāditāya tathāgato? Yaṃ rattiṃ bhagavā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇakālaṃ yaṃ bhagavatā bhāsitaṃ lapitaṃ suttageyyādi, sabbaṃ taṃ parisuddhaṃ paripuṇṇaṃ rāgamadādinimmathanaṃ ekasadisaṃ tathaṃ avitathaṃ. Tenāha –

如何因如实语而为如来？于世尊彻悟无上正等觉之夜，与他般涅槃于无余涅槃界之夜，于此二者之间的四十五年期间，世尊所说、所言，如经、应颂等，一切皆清净、圆满，能摧伏贪、慢等，一味、如实、不虚。是故说：

‘‘Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti, no aññathā, tasmā ‘tathāgato’ti vuccatī’’ti (dī. ni. 3.188).

“纯陀，于如来彻悟无上正等觉之夜，与他般涅槃于无余涅槃界之夜，于此二者之间所说、所言、所开示者，彼一切唯是如是，而非有异。是故，他被称为‘如来’。”（《长部》3.188）

Gadaattho ettha gatasaddo. Evaṃ tathavāditāya tathāgato.

此处，“去”（gata）一词有“说”（gada）之义。如是，因如实语而为如来。

Apica āgadanaṃ āgado, vacananti attho. Tatho avitatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti evamettha padasiddhi veditabbā.

再者，`āgadanaṃ` 即 `āgada`，义为“言说”。其言说是如实、不虚、不颠倒的，故为 `tathāgada`；将 `d` 音变为 `t` 音，而有 `tathāgata`。当知此词如是构成。

Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā, tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathāvācā, kāyopi tathā gato pavattoti attho. Yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgato. Tenāha –

如何因如实行而为如来？实则，世尊之身随顺于语，语亦随顺于身。是故，他如说而行，亦如行而说。对于如是之人，其言如是，身亦如是而行、而转起；其身如是，言亦如是而行、而转起，故为如来。是故说：

‘‘Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).

“諸比丘，如來如說而行，如行而說。如是，如說而行，如行而說，是故名為‘如來’。”（《增支部》4.23）

Evaṃ [Pg.116] tathākāritāya tathāgato.

如是，因如是行故，名為如來。

Kathaṃ abhibhavanaṭṭhena tathāgato? Yasmā upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ karitvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi vimuttiñāṇadassanenapi, na tassa tulā vā pamāṇaṃ vā atthi, atha kho atulo appameyyo anuttaro devadevo sakkānaṃ atisakko, brahmānaṃ atibrahmā sabbasattuttamo, tasmā tathāgato. Tenāha –

云何以勝伏義為如來？謂其上至有頂(bhavagga)，下至無間(avīci)為界，於橫向無量世界中，以戒、定、慧、解脫、解脫知見勝伏一切有情。無有與之等同或可衡量者，實則無等、無量、無上、天中天、帝釋中之勝帝釋、梵天中之勝梵天、一切有情中之最上者，是故名為如來。是故說：

‘‘Sadevake, bhikkhave, loke…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavatti, tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).

“諸比丘，於有天之世界……乃至於有天人、有人之世間，如來是勝伏者、不被勝伏者、全見者、自在者，是故名為‘如來’。”（《增支部》4.23）

Tatrāyaṃ padasiddhi – agado viya agado, desanāvilāso ceva puññussayo ca. Tena so mahānubhāvo bhisakko viya dibbāgadena sappe sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho avitatho aviparīto yathāvuttova agado etassāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.

於此，其語詞構成為：agada（言說）猶如agada（良藥），此agada即是教說之莊嚴與福德之卓越。彼大威力者以此猶如醫王，以神聖良藥勝伏一切毒蛇、一切外道及有天之世間。如是，於勝伏一切世間，其具備真實（tatho）、不虛、不顛倒之良藥（agado），是故，將d音轉為t音，當知為tathāgata（如來）。如是，以勝伏義為如來。

Apica tathāya gatoti tathāgato, tathaṃ gatoti tathāgato. Tattha sakalalokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. Lokanirodhaṃ sacchikiriyāya tathāya gato adhigatoti tathāgato. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato. Vuttañhetaṃ bhagavatā –

復次，“如實而去”（tathāya gato），故名如來；“趣向如實”（tathaṃ gato），故名如來。此中：以審察遍知如實而去，已了知一切世間，故名如來；以斷遍知如實而去，已超越世間集，故名如來；以作證如實而去，已證得世間滅，故名如來；趣向如實，已行於趣向世間滅之道，故名如來。此為世尊所說：

‘‘Loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno, lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. Yaṃ, bhikkhave[Pg.117], sadevakassa lokassa…pe… sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).

“诸比丘，世间为如来所现等觉，如来已于世间无所相应。诸比丘，世间集为如来所现等觉，世间集已为如来所断。诸比丘，世间灭为如来所现等觉，世间灭已为如来所作证。诸比丘，趣向世间灭之道为如来所现等觉，趣向世间灭之道已为如来所修习。诸比丘，于有天神之世界……乃至……彼一切皆为如来所现等觉。是故，名为‘如来’。”（《增支部》4.23）

Aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato – tathāya āgatoti tathāgato, tathāya gatoti tathāgato, tathāni āgatoti tathāgato, tathā gatoti tathāgato, tathāvidhoti tathāgato, tathā pavattitoti tathāgato, tathehi agatoti tathāgato, tathā gatabhāvena tathāgato.

世尊又因八种原因而为如来：因如实之誓而来，故为如来；因如实之行而去，故为如来；因通达诸如实法，故为如来；因行于如实之道，故为如来；因其德相如是，故为如来；因其三业如实转起，故为如来；因未行于不实法，故为如来；因其所行如实，故为如来。

Kathaṃ tathāya āgatoti tathāgato? Yā sā bhagavatā sumedhabhūtena dīpaṅkaradasabalassa pādamūle –

如何因如实而来而为如来？当世尊为善慧（Sumedha）时，于燃灯（Dīpaṅkara）十力之足下——

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ,Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –

“得人身与具男性，有因得见于导师，出家复具足功德，有誓愿复具热忱；八法和合之缘故，伟大誓愿乃成就。”（《佛种姓经》2.59）——

Evaṃ vuttaṃ aṭṭhaṅgasamannāgataṃ abhinīhāraṃ sampādentena ‘‘ahaṃ sadevakaṃ lokaṃ tiṇṇo tāressāmi, mutto mocessāmi, danto damessāmi, santo samessāmi, assattho assāsessāmi, parinibbuto parinibbāpessāmi, buddho bodhessāmī’’ti mahāpaṭiññā pavattitā. Vuttañhetaṃ –

如是成就此具八支之誓愿时，发起大誓言：“我已度脱，将使有天神之世间度脱；我已解脱，将使众生解脱；我已调伏，将使众生调伏；我已寂静，将使众生寂静；我已得慰藉，将使众生得慰藉；我已般涅槃，将使众生般涅槃；我已觉悟，将使众生觉悟。”此亦如是说——

‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;

Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.

“我乃见力之士，独自度脱有何用？愿证一切知智已，度脱有天之世间。”

‘‘Iminā me adhikārena, katena purisuttame;

Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.

“我于至上士前，作此殊胜行；愿证一切知智已，度脱广大众生。”

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

Dhammanāvaṃ samāruyha, santāressaṃ sadevakaṃ.

“斩断轮回之流，摧破三有；登上正法之舟，普度一切天人。”

‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;

Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake’’ti. (bu. vaṃ. 2.55-58);

“我于此以无闻声闻之身分自证其法，有何意义？我宁愿证得一切知智，于天人世界中成佛。”

Taṃ panetaṃ mahāpaṭiññaṃ sakalassāpi buddhakaradhammasamudāyassa pavicaya paccavekkhaṇasamādānānaṃ kāraṇabhūtaṃ avisaṃvādetvā lokanāyako yasmā mahākappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni sakkaccaṃ [Pg.118] nirantaraṃ niravasesato dānapāramiādayo samatiṃsapāramiyo pūretvā, aṅgapariccāgādayo pañca mahāpariccāge pariccajitvā, saccādhiṭṭhānādīni cattāri adhiṭṭhānāni paribrūhetvā, puññañāṇasambhāre sambharitvā, pubbayogapubbacariyadhammakkhānañātatthacariyādayo ukkaṃsāpetvā, buddhicariyaṃ paramakoṭiṃ pāpetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhi, tasmā tasseva sā mahāpaṭiññā tathā avitathā anaññathā, na tassa vālaggamattampi vitathaṃ atthi. Tathā hi dīpaṅkaradasabalo koṇḍañño maṅgalo…pe… kassapo bhagavāti ime catuvīsati sammāsambuddhā paṭipāṭiyā uppannā ‘‘buddho bhavissatī’’ti byākariṃsu. Evaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo ye te katābhinīhārehi bodhisattehi laddhabbā ānisaṃsā, te labhitvāva āgatoti tāya yathāvuttāya mahāpaṭiññāya tathāya abhisambuddhabhāvaṃ āgato adhigatoti tathāgato. Evaṃ tathāya āgatoti tathāgato.

又，此大誓愿乃一切成佛之法的简择、省察与受持之因，世间导师未曾违背。因其于四阿僧祇又十万大劫中，为证无上正等觉，恳切、无间、无余地圆满了布施波罗蜜等三十波罗蜜，舍弃了肢体等五大施，增长了真实决意等四决意，积集了福慧资粮，使过去所行、过去所修、说法、亲族利行等达于究竟，令菩萨行至最高顶。因此，彼大誓愿如实、不虚、不变，无有丝毫虚假。诚如十力燃灯佛(Dīpaṅkaradasabalo)、憍陈如(Koṇḍañña)、曼伽罗(Maṅgala)……乃至迦叶世尊(Kassapo Bhagavā)，此二十四位正等觉者次第出现，皆授记言：“当得成佛。”如是，于二十四佛所，得授记已，获得已发愿之菩萨所应得的诸种利益而来；又由彼如前所说之如实大誓愿，来至、证得正觉之境，故名如来。如是，由如实而来，故名如来。

Kathaṃ tathāya gatoti tathāgato? Yāya mahākaruṇāya lokanātho mahādukkhasambādhappaṭipannaṃ sattanikāyaṃ disvā ‘‘tassa natthañño koci paṭissaraṇaṃ, ahameva namito saṃsāradukkhato mutto mocessāmī’’ti samussāhitamānaso mahābhinīhāramakāsi. Katvā ca yathāpaṇidhānaṃ sakalalokahitasampādanāya ussukkamāpanno attano kāyajīvitanirapekkho paresaṃ sotapathāgamanamattenapi cittutrāsasamuppādikā atidukkarā dukkaracariyā samācaranto yathā mahābodhiyā paṭipatti hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na hoti, atha kho uttaruttari visesabhāgiyāva hoti, tathā paṭipajjamāno anupubbena niravasese bodhisambhāre sampādetvā abhisambodhiṃ pāpuṇi. Tato parañca tāyeva mahākaruṇāya sañcoditamānaso pavivekaratiṃ paramañca santaṃ vimokkhasukhaṃ pahāya bālajanabahule loke tehi samuppāditaṃ sammānāvamānavippakāraṃ agaṇetvā vineyyajanassa vinayanena niravasesaṃ buddhakiccaṃ niṭṭhapesi. Tattha yo bhagavato sattesu mahākaruṇāya samokkamanākāro, so parato āvibhavissati. Yathā ca buddhabhūtassa [Pg.119] lokanāthassa sattesu mahākaruṇā, evaṃ bodhisattabhūtassapi mahābhinīhārakālādīsūti sabbattha sabbadā ca ekasadisatāya tathā avitathā anaññathā, tasmā tīsupi avatthāsu sabbasattesu samānarasāya tathāya mahākaruṇāya sakalalokahitāya gato paṭipannoti tathāgato. Evaṃ tathāya gatoti tathāgato.

云何以真实而行，故名如来？世间导师以大悲心，见众生聚陷入大苦困厄，心生策励：“彼等无有余归，唯我于此轮回之苦解脱后，亦当令彼等解脱。”遂发大誓愿。发愿已，如其所愿，为成就一切世间之利益而精勤，不顾自身与性命，行于极难之苦行，其行乃至仅为他人所闻，亦足令心生惊怖。其趣向大菩提之行道，非退分、非杂染分、亦非住分，而实为展转殊胜之胜进分。如是行道，次第圆满一切菩提资粮，证得无上正等觉。此后，复为彼大悲心所策励，舍离独住之乐与最上寂静之解脱乐，于充满凡夫之世间，不计彼等所生之恭敬、轻慢与违逆，以调伏之法，圆满成就一切佛事。于此，世尊对众生之大悲的运作方式，将于后文显明。犹如已成佛之世间导师于诸众生有大悲心，身为菩萨于发大誓愿等时亦复如是。是故，于一切处、一切时，其悲心因同一性而真实、不虚、无异。是故，于此三时中，皆以对一切众生平等一味之真实大悲，为一切世间之利益而行、而趣，故名如来。如是，以真实而行，故名如来。

Kathaṃ tathāni āgatoti tathāgato? Tathāni nāma cattāri ariyamaggañāṇāni. Tāni hi idaṃ dukkhaṃ, ayaṃ dukkhasamudayo, ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadāti evaṃ sabbañeyyadhammasaṅgāhakānaṃ pavattinivattitadubhayahetubhūtānaṃ catunnaṃ ariyasaccānaṃ dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho, nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho, maggassa niyyānaṭṭho hetvaṭṭho dassanaṭṭho ādhipateyyaṭṭhotiādīnaṃ tabbibhāgānañca yathābhūtasabhāvāvabodhavibandhakassa saṃkilesapakkhassa samucchindanena paṭiladdhāya tattha asammohābhisamayasaṅkhātāya aviparītākārappavattiyā dhammānaṃ sabhāvasarasalakkhaṇassa avisaṃvādanato tathāni avitathāni anaññathāni, tāni bhagavā anaññaneyyo sayameva āgato adhigato, tasmā tathāni āgatoti tathāgato.

如何是“通达诸如实法”，故为如来？所谓“如实法”，即四圣道智。因为此等道智了知“此是苦，此是苦集，此是苦灭，此是趣苦灭之道”这总摄一切所知法、作为流转与还灭二者之因的四圣谛，即苦的逼迫性、有为性、热恼性、变易性；集的积聚性、根源性、结缚性、障碍性；灭的出离性、远离性、无为性、不死性；道的出离性、因由性、见性、主导性等，以及它们的细分。此等道智通过根除那障碍如实觉悟自性的杂染品，而获得名为“于彼无痴现观”、以不颠倒行相而转起；因其不违逆诸法的自性、作用、特相，故为“如实”、不虚妄、不变异。世尊不为他导，独自证得此等如实法，因此，“通达诸如实法”，故为如来。

Yathā ca maggañāṇāni, evaṃ bhagavato tīsu kālesu appaṭihatañāṇāni catupaṭisambhidāñāṇāni catuvesārajjañāṇāni pañcagatiparicchedañāṇāni chaasādhāraṇañāṇāni sattabojjhaṅgavibhāvanañāṇāni aṭṭhamaggaṅgavibhāvanañāṇāni navānupubbavihārasamāpattiñāṇāni dasabalañāṇāni ca tathabhāve veditabbāni.

如道智一般，世尊的三世无碍智、四无碍解智、四无所畏智、五趣差别智、六不共智、七觉支分析智、八正道分析智、九次第住定智、十力智，也应如此了知其为如实法。

Tatrāyaṃ vibhāvanā – yañhi kiñci aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ hīnādibhedabhinnāsu atītāsu khandhāyatanadhātūsu sabhāvakiccādi avatthāvisesādi khandhappaṭibaddhanāmagottādi ca jānitabbaṃ. Anindriyabaddhesu ca atisukhumatirohitavidūradesesupi rūpadhammesu yo taṃtaṃpaccayavisesehi saddhiṃ paccayuppannānaṃ vaṇṇasaṇṭhānagandharasaphassādiviseso, tattha sabbattheva hatthatale ṭhapitaāmalake viya [Pg.120] paccakkhato appaṭihataṃ bhagavato ñāṇaṃ pavattati, tathā anāgatāsu paccuppannāsu cāti imāni tīsu kālesu appaṭihatañāṇāni nāma. Yathāha –

在此阐明如下：于无量世界中，无量众生过去的蕴、处、界，此等有下劣等差别的蕴、处、界，及其自性、作用等状态差别，乃至与蕴相关的名字、种姓等，所有此等当知之事；以及在非根所系、极其微细、被遮蔽或处于远方的色法中，由各自特定之缘所生的色、形、香、味、触等差别；对于这一切，世尊的智皆能毫无障碍地现前了知，犹如庵摩罗果（āmalaka）置于掌中。对于未来和现在也是如此。此等即是所谓的三时无碍智。如言：

‘‘Atītaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgataṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, paccuppannaṃse buddhassa bhagavato appaṭihataṃ ñāṇa’’nti (paṭi. ma. 3.5).

“于过去，佛陀世尊之智无碍；于未来，佛陀世尊之智无碍；于现在，佛陀世尊之智无碍。”

Tāni panetāni tattha tattha dhammānaṃ sabhāvasarasalakkhaṇassa avisaṃvādanato tathāni avitathāni anaññathāni, tāni bhagavā sayambhūñāṇena adhigañchīti. Evampi tathāni āgatoti tathāgato.

复次，此等诸智，于彼彼处皆不违逆诸法之自性、作用、特相，故为如实（tathāni）、不虚（avitathāni）、无异（anaññathāni）。世尊以自觉智（sayambhūñāṇa）证得彼等。如是，通达诸如实法，故为如来。

Tathā atthappaṭisambhidā dhammappaṭisambhidā niruttippaṭisambhidā paṭibhānappaṭisambhidāti catasso paṭisambhidā. Tattha atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthappabhedagataṃ ñāṇaṃ atthappaṭisambhidā. Dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhammappabhedagataṃ ñāṇaṃ dhammappaṭisambhidā. Niruttippabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttippaṭisambhidā. Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhānappabhedagataṃ ñāṇaṃ paṭibhānappaṭisambhidā. Vuttañhetaṃ –

同样，有义无碍解、法无碍解、词无碍解、辩无碍解，此为四无碍解。其中，能辨识、阐明、确定义之差别的、关于义之差别的智，是义无碍解。能辨识、阐明、确定法之差别的、关于法之差别的智，是法无碍解。能辨识、阐明、确定词语差别的、关于词语表达差别的智，是词无碍解。能辨识、阐明、确定辩才差别的、关于辩才差别的智，是辩无碍解。如是所言：

‘‘Atthe ñāṇaṃ atthappaṭisambhidā, dhamme ñāṇaṃ dhammappaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttippaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānappaṭisambhidā’’ti (vibha. 718-721).

于义之智为义无碍解，于法之智为法无碍解，于彼义与法之词语表达中的智慧为词无碍解，于诸智之智为辩无碍解。

Ettha ca hetuanusārena araṇīyato adhigantabbato ca saṅkhepato hetuphalaṃ attho nāma. Pabhedato pana yaṃ kiñci paccayuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā attho. Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthappaṭisambhidā. Dhammoti saṅkhepato paccayo. So hi yasmā taṃ taṃ atthaṃ vidahati pavatteti ceva pāpeti ca, tasmā dhammoti vuccati, pabhedato pana yo koci phalanibbattanako hetu ariyamaggo bhāsitaṃ kusalaṃ akusalanti ime pañca dhammā dhammo, taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammappaṭisambhidā. Vuttampi cetaṃ –

在此，简言之，随顺于因，且因其当成、当证，故因之果名为“义”。详言之，则任何缘生法、涅槃、所说之义、异熟、唯作，此五法名为“义”。于观照此义者，于此义中通达其差别之智，即是义无碍解。“法”，简言之，即是因。实因此法能安立、生起并令到达彼彼之义，故称为“法”。详言之，则任何能生果之因、圣道、所说、善、不善，此五法名为“法”。于观照此法者，于此法中通达其差别之智，即是法无碍解。对此也曾说：

‘‘Dukkhe [Pg.121] ñāṇaṃ atthappaṭisambhidā, dukkhasamudaye ñāṇaṃ dhammappaṭisambhidā, dukkhanirodhe ñāṇaṃ atthappaṭisambhidā, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammappaṭisambhidā’’ti (vibha. 719).

于苦之智为义无碍解，于苦集之智为法无碍解，于苦灭之智为义无碍解，于趣向苦灭之道之智为法无碍解。

Atha vā hetumhi ñāṇaṃ dhammappaṭisambhidā, hetuphale ñāṇaṃ atthappaṭisambhidā. Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, imesu dhammesu ñāṇaṃ atthappaṭisambhidā. Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammappaṭisambhidā. Jarāmaraṇe ñāṇaṃ atthappaṭisambhidā, jarāmaraṇasamudaye ñāṇaṃ dhammappaṭisambhidā. Jarāmaraṇanirodhe ñāṇaṃ atthappaṭisambhidā, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ dhammappaṭisambhidā. Jātiyā, bhave, upādāne, taṇhāya, vedanāya, phasse, saḷāyatane, nāmarūpe, viññāṇe, saṅkhāresu ñāṇaṃ atthappaṭisambhidā, saṅkhārasamudaye ñāṇaṃ dhammappaṭisambhidā. Saṅkhāranirodhe ñāṇaṃ atthappaṭisambhidā, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammappaṭisambhidā.

再者，于因之智是法无碍解，于因之果之智是义无碍解。凡是已生、已成、已生起、已产生、已再生、已显现的法，于此等法之智是义无碍解。从何法而有此等已生、已成、已生起、已产生、已再生、已显现的法，于彼等法之智是法无碍解。于老死之智是义无碍解，于老死集之智是法无碍解。于老死灭之智是义无碍解，于导向老死灭之道之智是法无碍解。于生、有、取、爱、受、触、六处、名色、识、行之智是义无碍解，于行集之智是法无碍解。于行灭之智是义无碍解，于导向行灭之道之智是法无碍解。

‘‘Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ…pe… vedallaṃ, ayaṃ vuccati dhammappaṭisambhidā. So tassa tasseva bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, ayaṃ vuccati atthappaṭisambhidā.

“在此，有比丘了知法：经、应颂……乃至广解，这称为法无碍解。他了知每一句所说之义，即‘此为此所说之义’，这称为义无碍解。”

‘‘Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti…pe… ime dhammā kusalā. Imesu dhammesu ñāṇaṃ dhammappaṭisambhidā, tesaṃ vipāke ñāṇaṃ atthappaṭisambhidā’’tiādi (vibha. 724-725) vitthāro.

“哪些是善法？当欲界善心生起，喜俱、智相应，缘于色所缘……乃至法所缘，或缘于任何所缘时，于彼时有触……乃至有不散乱……此等是善法。于此等法之智是法无碍解，于其异熟之智是义无碍解”等，详见（《分别论》724-725）。

Yā panetasmiṃ atthe ca dhamme ca sabhāvanirutti abyabhicāravohāro abhilāpo, tasmiṃ sabhāvaniruttābhilāpe māgadhikāya sabbasattānaṃ mūlabhāsāya ‘‘ayaṃ sabhāvanirutti, ayaṃ asabhāvaniruttī’’ti pabhedagataṃ ñāṇaṃ niruttippaṭisambhidā. Yathāvuttesu tesu ñāṇesu gocarakiccato vitthārato pavattaṃ sabbampi taṃ ñāṇaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ ñāṇe pabhedagataṃ ñāṇaṃ paṭibhānappaṭisambhidā. Iti imāni cattāri [Pg.122] paṭisambhidāñāṇāni sayameva bhagavatā adhigatāni atthadhammādike tasmiṃ tasmiṃ attano visaye avisaṃvādanavasena aviparītākārappavattiyā tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

再者，于此义与法中，凡是自性语、无谬用法与言说，对于此自性言说，能以一切有情的根本语言——摩揭陀语，辨其差别：“此是自性语，此非自性语”，此智即是词无碍解（niruttippaṭisambhidā）。对于前述诸智，将其依行境与作用而广泛运作的一切智作为所缘加以审察，于此智中通达差别之智，即是辩无碍解（paṭibhānappaṭisambhidā）。如是，此四无碍解智由世尊独自证得。此等智于义、法等各自领域中，以不谬误、不颠倒的方式运行，故是如实、不虚、无异。世尊亦如是证得此等如实之法，故名如来。

Tathā yaṃkiñci ñeyyaṃ nāma, sabbaṃ taṃ bhagavatā sabbākārena ñātaṃ diṭṭhaṃ adhigataṃ abhisambuddhaṃ. Tathā hissa abhiññeyyā dhammā abhiññeyyato buddhā, pariññeyyā dhammā pariññeyyato, pahātabbā dhammā pahātabbato, sacchikātabbā dhammā sacchikātabbato, bhāvetabbā dhammā bhāvetabbato, yato naṃ koci samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā ‘‘ime nāma te dhammā anabhisambuddhā’’ti saha dhammena anuyuñjituṃ samattho natthi.

同样地，凡是任何应被了知的，世尊皆已通过一切方式了知、见到、证得、圆满觉悟。因此，对他而言，应以通智了知的法，他已通智了知；应被遍知的法，他已遍知；应被断除的法，他已断除；应被作证的法，他已作证；应被修习的法，他已修习。是故，无有任何沙门、婆罗门、天、魔或梵天，能如法地质难他：“你尚有此等法未圆满觉悟。”

Yaṃkiñci pahātabbaṃ nāma, sabbaṃ taṃ bhagavato anavasesato bodhimūleyeva pahīnaṃ anuppattidhammaṃ, na tassa pahānāya uttari karaṇīyaṃ atthi. Tathā hissa lobhadosamohaviparītamanasikāraahirikānottappathinamiddhakodhūpanāha- makkhapalāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadappamādatividhā- kusalamūladuccaritavisamaviparītasaññā- malavitakkapapañcaesanātaṇhācatubbidhavipariyesaāsavagantha- oghayogāgatitaṇhupādānapañcābhinandananīvaraṇacetokhilacetasovinibandha- chavivādamūlasattānusayaaṭṭhamicchattanavaāghātavatthutaṇhā- mūlakadasaakusalakammapathaekavīsati anesanadvāsaṭṭhidiṭṭhigataaṭṭhasatataṇhāvicaritādippabhedaṃ diyaḍḍhakilesasahassaṃ saha vāsanāya pahīnaṃ samucchinnaṃ samūhataṃ, yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘ime nāma te kilesā appahīnā’’ti saha dhammena anuyuñjituṃ samattho natthi.

凡是任何应被断除的，世尊皆已在菩提树下无余断除，已成不生法，于断除再无未竟之事。同样地，他的贪、嗔、痴、颠倒作意、无惭、无愧、昏沉、睡眠、忿、恨、覆、恼、嫉、悭、诡诈、虚伪、顽固、争竞、慢、过慢、骄、放逸、三不善根、恶行、不正与颠倒想、垢、寻、戏论、寻求、爱、四颠倒、漏、结、暴流、轭、不正行、爱、取、五种喜乐、五盖、心之荒芜、心之束缚、六诤根、七随眠、八邪性、九恼事、以爱为根的十不善业道、二十一种邪命、六十二见、一百零八种爱行等差别，总计一千五百种烦恼，连同其习气，皆已被断除、根绝、摧毁。是故，无有任何沙门……乃至……梵天，能如法地质难他：“你尚有此等烦恼未断除。”

Ye cime bhagavatā kammavipākakilesūpavādaāṇāvītikkamappabhedā antarāyikā vuttā, alameva te paṭisevato ekantena antarāyāya. Yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘nālaṃ te paṭisevato antarāyāyā’’ti saha dhammena anuyuñjituṃ samattho natthi.

世尊所说的此等障碍法，即业障、异熟障、烦恼障、呵责障、违犯障，习行此等法，即足以构成绝对的障碍。是故，无有任何沙门……乃至……梵天，能如法地质难他：“习行此等法不足以构成障碍。”

Yo ca bhagavatā niravasesavaṭṭadukkhanissaraṇāya sīlasamādhipaññāya saṅgaho sattakoṭṭhāsiko sattatiṃsappabhedo ariyamaggapubbaṅgamo anuttaro [Pg.123] niyyāniko dhammo desito, so ekanteneva niyyāti, paṭipannassa vaṭṭadukkhato mokkhāya hoti, yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘niyyāniko dhammoti tayā desito na niyyātī’’ti saha dhammena anuyuñjituṃ samattho natthīti. Vuttañhetaṃ – ‘‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’’ti (ma. ni. 1.150) vitthāro. Evametāni attano ñāṇappahānadesanāvisesānaṃ avitathabhāvāvabodhanato aviparītākārappavattitāni bhagavato catuvesārajjañāṇāni tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

世尊为使众生无余解脱轮回之苦，而开示了由戒定慧所摄，含摄七科三十七道品，以圣道为前导的无上出离之法。此法决定能引导出离，行者能因此从轮回之苦中解脱。是故，无有任何沙门……乃至……梵天，能如法地质难他：“你所说的出离法并不能引导出离。”对此也曾说过——“你自称是正等觉者，但此等法你尚未圆满觉悟。”（《中部》1.150）等广说。如是，世尊的四无畏智，乃因了悟其自身的知、断、教之殊胜性的真实性，并以不颠倒的方式运行，故是如实、不虚、无异。世尊亦如是如实而来，故名如来。

Tathā nirayagati, tiracchānagati, petagati, manussagati, devagatīti pañca gatiyo, tāsu sañjīvādayo aṭṭha mahānirayā, kukkuḷādayo soḷasa ussadanirayā, lokantarikanirayoti sabbepime ekantadukkhatāya nirassādaṭṭhena nirayā, yathākammunā gantabbato gati cāti nirayagati, tibbandhakārasītanarakāpi etesveva antogadhā. Kimikīṭasarīsapapakkhisoṇasiṅgālādayo tiriyaṃ añchitabhāvena tiracchānā, te eva gatīti tiracchānagati. Khuppipāsitattā paradattūpajīvinijjhāmataṇhikādayo dukkhabahulatāya pākaṭasukhato itā vigatāti petā, te eva gatīti petagati, kālakañcikādiasurāpi etesvevantogadhā. Parittadīpavāsīhi saddhiṃ jambudīpādicatumahādīpavāsino manaso ussannatāya manussā, te eva gatīti manussagati. Cātumahārājikato paṭṭhāya yāva nevasaññānāsaññāyatanūpagāti ime chabbīsati devanikāyā dibbanti attano iddhānubhāvena kīḷanti jotanti cāti devā, te eva gatīti devagati.

同样地，有地狱趣、畜生趣、饿鬼趣、人趣、天趣，此为五趣。其中，有等活地狱等八大地域，有热灰地狱等十六近边地狱，以及世间隙地狱；此等皆因纯然是苦、无有乐趣之义，故名地狱；又因随各自之业而当往，故名为趣，合称地狱趣。极暗、极寒之地狱亦包含在其中。蠕虫、昆虫、爬虫、有翼者、犬、豺狼等，因其横行，故名畜生；彼等即是趣，故名畜生趣。因饥渴所逼，靠他人施予维生，为热恼所苦者，又因多苦而远离显乐，故名饿鬼；彼等即是趣，故名饿鬼趣；黑甘肢咖(Kālakañcikā)等阿修罗亦摄于其中。居住于瞻部洲(Jambudīpa)等四大洲及诸小洲者，因其心意高昂，故名人；彼等即是趣，故名人趣。从四大王天起，上至非想非非想处，此二十六类天众，因以自身神通威力而嬉戏、闪耀，故名天；彼等即是趣，故名天趣。

Tā panetā gatiyo yasmā taṃtaṃkammanibbatto upapattibhavaviseso, tasmā atthato vipākakkhandhā kaṭattā ca rūpaṃ. Tattha ‘‘ayaṃ nāma gati iminā nāma kammunā jāyati, tassa ca kammassa paccayavisesehi evaṃ vibhāgabhinnattā visuṃ ete sattanikāyā evaṃ vibhāgabhinnā’’ti yathāsakaṃ hetuphalavibhāgaparicchindanavasena ṭhānaso hetuso bhagavato ñāṇaṃ pavattati. Tenāha bhagavā –

然而，这些趣，因为是种种业所产生的投生有差别，所以从义理上说，它们是异熟蕴，以及由业所生的色。于此，世尊的智慧依处、依因而转起，能辨知各自的因果差别：“此趣由彼业而生，又因彼业的缘有差别，故此等众生部类亦有种种差别。”因此，世尊说：

‘‘Pañca [Pg.124] kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi nirayagāmiñca maggaṃ nirayagāminiñca paṭipadaṃ, yathā paṭipanno ca kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tañca pajānāmī’’tiādi (ma. ni. 1.153).

“舍利弗（Sāriputta），实有此五趣。是哪五种呢？地狱、畜生、饿鬼、人、天。舍利弗，我了知地狱，亦了知趣向地狱之道与趣向地狱之行道，以及依何行道者，身坏命终后，会投生于苦界、恶趣、堕处、地狱，那行道我也了知。”等等（《中部》1.153）。

Tāni panetāni bhagavato ñāṇāni tasmiṃ tasmiṃ visaye aviparītākārappavattiyā avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

世尊的那些智慧，在各个领域中以不颠倒的方式运行；因其不欺罔，故是如实的、不虚妄的、不变异的。世尊亦是如此证得此等如实之法，故名如来。

Tathā yaṃ sattānaṃ saddhādiyogavikalāvikalabhāvāvabodhanena apparajakkhamahārajakkhatādivisesavibhāvanaṃ paññāsāya ākārehi pavattaṃ bhagavato indriyaparopariyattañāṇaṃ. Vuttañhetaṃ – ‘‘saddho puggalo apparajakkho, assaddho puggalo mahārajakkho’’ti (paṭi. ma. 1.111) vitthāro.

同样，世尊以五十种行相，通过了知众生在信等方面的具足与不具足状态，而显明其少尘与多尘等的差别，此即世尊了知众生根器胜劣之智。对此曾有详说：“有信的个人少尘，无信的个人多尘。”（《无碍解道》1.111）

Yañca ‘‘ayaṃ puggalo apparajakkho, ayaṃ sassatadiṭṭhiko, ayaṃ ucchedadiṭṭhiko, ayaṃ anulomikāyaṃ khantiyaṃ ṭhito, ayaṃ yathābhūtañāṇe ṭhito, ayaṃ kāmāsayo, na nekkhammādiāsayo, ayaṃ nekkhammāsayo, na kāmādiāsayo’’tiādinā ‘‘imassa kāmarāgo ativiya thāmagato, na paṭighādiko, imassa paṭigho ativiya thāmagato, na kāmarāgādiko’’tiādinā ‘‘imassa puññābhisaṅkhāro adhiko, na apuññābhisaṅkhāro na āneñjābhisaṅkhāro, imassa apuññābhisaṅkhāro adhiko, na puññābhisaṅkhāro na āneñjābhisaṅkhāro, imassa āneñjābhisaṅkhāro adhiko, na puññābhisaṅkhāro na apuññābhisaṅkhāro. Imassa kāyasucaritaṃ adhikaṃ, imassa vacīsucaritaṃ, imassa manosucaritaṃ, ayaṃ hīnādhimuttiko, ayaṃ paṇītādhimuttiko, ayaṃ kammāvaraṇena samannāgato, ayaṃ kilesāvaraṇena samannāgato, ayaṃ vipākāvaraṇena samannāgato, ayaṃ na kammāvaraṇena samannāgato, na kilesāvaraṇena samannāgato, na vipākāvaraṇena samannāgato’’tiādinā ca sattānaṃ āsayādīnaṃ yathābhūtaṃ vibhāvanākārappavattaṃ bhagavato āsayānusayañāṇaṃ. Yaṃ sandhāya vuttaṃ –

又，世尊了知众生意乐随眠之智，乃如实辨明：“此人少尘，此人是常见者，此人是断见者，此人安住于随顺忍，此人安住于如实智，此人以欲为倾向，不以出离等为倾向；此人以出离为倾向，不以欲等为倾向”等；“此人贪欲极为强盛，而非瞋恚等；此人瞋恚极为强盛，而非贪欲等”等；“此人福行增上，而非非福行与不动行；此人非福行增上，而非福行与不动行；此人不动行增上，而非福行与非福行。此人身善行增上，此人语善行增上，此人意善行增上。此人倾向低劣，此人倾向高尚。此人具足业障，此人具足烦恼障，此人具足果报障；此人不具足业障，不具足烦恼障，不具足果报障”等。针对此智而说：

‘‘Idha [Pg.125] tathāgato sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, bhabbābhabbe satte jānātī’’tiādi (paṭi. ma. 1.113).

“在此，如来了知众生的意乐，了知其随眠，了知其品行，了知其胜解，了知有能力与无能力的众生”等。（《无碍解道》1.113）

Yañca uparimaheṭṭhimapurimapacchimakāyehi dakkhiṇavāmaakkhikaṇṇasotanāsikasotaaṃsakūṭahatthapādehi aṅguliaṅgulantarehi lomakūpehi ca aggikkhandhūdakadhārāpavattanaṃ anaññasādhāraṇaṃ vividhavikubbaniddhinimmāpanakaṃ bhagavato yamakapāṭihāriyañāṇaṃ. Yaṃ sandhāya vuttaṃ –

又，世尊的双神变智，乃是从上身与下身、前身与后身，从右眼与左眼、右耳孔与左耳孔、右鼻孔与左鼻孔、双肩、双手双足、诸指与指缝、乃至每一毛孔中发出火焰与水流，为不共于他、能造作种种神通变化之智。针对此智而说：

‘‘Idha tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi, uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati. Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattatī’’tiādi (paṭi. ma. 1.116).

“于此，如来行双神变，此不共于诸声闻：从上身出火蕴，从下身出水流；从下身出火蕴，从上身出水流。”等等（《无碍解道》1.116）。

Yañca rāgādīhi jātiādīhi ca anekehi dukkhadhammehi upaddutaṃ sattanikāyaṃ tato nīharitukāmatāvasena nānānayehi pavattassa bhagavato mahākaruṇokkamanassa paccayabhūtaṃ mahākaruṇāsamāpattiñāṇaṃ. Yathāha (paṭi. ma. 1.117-118) –

又，世尊的大悲定智，是世尊生起大悲的因缘。此大悲以种种方式生起，是出于欲救拔为贪等、生等等诸多苦法所困扰的众生之故。如是说：

‘‘Katamaṃ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṃ? Bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati, āditto lokasannivāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Uyyutto, payāto, kummaggappaṭipanno, upanīyati loko addhuvo, atāṇo loko anabhissaro, assako loko, sabbaṃ pahāya gamanīyaṃ, ūno loko atitto taṇhādāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.

“何为如来之大悲定智？诸佛世尊以多种行相观察有情，而生起大悲。见‘世间炽燃’，诸佛世尊于诸有情生起大悲。见世间‘劳碌、前行、误入歧途；世间被（老死）所驱而不坚固；世间无有庇护，无有主宰，无所属物；须舍一切而去；世间有缺，不满足，为渴爱之奴隶’，诸佛世尊于诸有情生起大悲。”

‘‘Atāyano lokasannivāso, aleṇo, asaraṇo, asaraṇībhūto. Uddhato loko avūpasanto, sasallo lokasannivāso viddho puthusallehi, avijjandhakārāvaraṇo [Pg.126] kilesapañjarapakkhitto, avijjāgato lokasannivāso aṇḍabhūto pariyonaddho tantākulakajāto kulaguṇḍikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati, avijjāvisadosasaṃlitto, kilesakalalībhūto, rāgadosamohajaṭājaṭito.

“世间无庇护所，无藏身处，无归依处，无所依怙。世间骚动，不寂静；世间带箭，被众箭所射中；为无明黑暗所覆，被投于烦恼牢笼；世间陷入无明，如在卵中，被膜所裹，如纠缠线团，如乱丝团，如门折草与灯心草，不能超越苦界、恶趣、堕处、轮回；为无明之毒所涂，陷于烦恼泥沼，为贪、嗔、痴之结所缠。”

‘‘Taṇhāsaṅghāṭapaṭimukko, taṇhājālena otthaṭo, taṇhāsotena vuyhati, taṇhāsaññojanena saṃyutto, taṇhānusayena anusaṭo, taṇhāsantāpena santappati, taṇhāpariḷāhena pariḍayhati.

“为渴爱之僧伽梨(saṅghāṭi)所披，为渴爱之网所覆，随渴爱之流漂荡，为渴爱之结所系，为渴爱随眠所随逐，为渴爱热恼所煎熬，为渴爱炎烧所焚灼。”

‘‘Diṭṭhisaṅghāṭapaṭimukko, diṭṭhijālena otthaṭo, diṭṭhisotena vuyhati, diṭṭhisaññojanena saṃyutto, diṭṭhānusayena anusaṭo, diṭṭhisantāpena santappati, diṭṭhipariḷāhena pariḍayhati.

披覆见僧伽梨，为见网所弥覆，随见流而漂荡，与见结相应，为见随眠所随逐，为见热恼所煎熬，为见遍烧所烧灼。

‘‘Jātiyā anugato, jarāya anusaṭo, byādhinā abhibhūto, maraṇena abbhāhato, dukkhe patiṭṭhito.

为生所随，为老所逐，为病所制，为死所击，住立于苦。

‘‘Taṇhāya uḍḍito, jarāpākāraparikkhitto, maccupāsena parikkhitto, mahābandhanabaddho, rāgabandhanena dosamohamānadiṭṭhikilesaduccaritabandhanena baddho, mahāsambādhappaṭipanno, mahāpalibodhena palibuddho, mahāpapāte patito, mahākantārappaṭipanno, mahāsaṃsārappaṭipanno, mahāvidugge samparivattati, mahāpalipe palipanno.

为爱所缠，为老墙所围，为死索所绕，为大缚所缚，为贪、嗔、痴、慢、见、烦恼、恶行之缚所缚，入于大窘迫，为大障碍所障，堕于大悬崖，入于大旷野，入于大轮回，于大险难处辗转，陷于大泥沼。

‘‘Abbhāhato lokasannivāso, āditto lokasannivāso rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, unnītako lokasannivāso haññati niccamatāṇo pattadaṇḍo takkaro, vajjabandhanabaddho āghātanapaccupaṭṭhito, anātho lokasannivāso paramakāruññappatto, dukkhābhitunno cirarattaṃ pīḷito, gadhito niccaṃ pipāsito.

世间众生被摧残，世间众生在燃烧——为贪火、嗔火、痴火所燃，为生、老、死、愁、悲、苦、忧、恼所燃。世间众生被引诱而受害，恒无守护，已受刑罚，如同盗贼，为过失之缚所缚，面临刑场。世间众生无所依怙，堪受极大怜悯，为苦所刺，长夜被逼迫，常怀贪求而渴。

‘‘Andho [Pg.127] acakkhuko, hatanetto apariṇāyako, vipathapakkhando añjasāparaddho, mahoghapakkhando.

是盲者，无眼目，眼已坏，无引导者，驰入歧途，偏离正道，堕于大流。

‘‘Dvīhi diṭṭhigatehi pariyuṭṭhito, tīhi duccaritehi vippaṭipanno, catūhi yogehi yojito, catūhi ganthehi ganthito, catūhi upādānehi upādiyati, pañcagatisamāruḷho, pañcahi kāmaguṇehi rajjati, pañcahi nīvaraṇehi otthaṭo, chahi vivādamūlehi vivadati, chahi taṇhākāyehi rajjati, chahi diṭṭhigatehi pariyuṭṭhito, sattahi anusayehi anusaṭo, sattahi saññojanehi saṃyutto, sattahi mānehi unnato, aṭṭhahi lokadhammehi samparivattati, aṭṭhahi micchattehi niyyāto, aṭṭhahi purisadosehi dussati, navahi āghātavatthūhi āghātito, navavidhamānehi unnato, navahi taṇhāmūlakehi dhammehi rajjati, dasahi kilesavatthūhi kilissati, dasahi āghātavatthūhi āghātito, dasahi akusalakammapathehi samannāgato, dasahi saṃyojanehi saṃyutto, dasahi micchattehi niyyāto, dasavatthukāya micchādiṭṭhiyā samannāgato, dasavatthukāya antaggāhikāya diṭṭhiyā samannāgato, aṭṭhasatataṇhāpapañcehi papañcito, dvāsaṭṭhiyā diṭṭhigatehi pariyuṭṭhito, lokasannivāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.

“为二种见所缠缚，行于三种恶行，为四轭所系缚，为四系所系缚，为四取所执取，堕于五趣，贪染五欲，为五盖所覆盖，因六诤根而争论，贪染六爱身，为六种见所缠缚，为七随眠所随逐，为七结所系缚，因七慢而高举，为八世法所流转，趣向八邪性，为八士夫过所染污，为九瞋恚事所瞋恚，因九种慢而高举，贪染九爱根法，为十烦恼事所染污，为十瞋恚事所瞋恚，具足十不善业道，为十结所系缚，趣向十邪性，具足十事邪见，具足十事边执见，为一百零八爱戏论所戏论，为六十二见所缠缚。诸佛世尊观见世间众生如此，便对有情生起大悲心。”

‘‘Ahañcamhi tiṇṇo, loko ca atiṇṇo. Ahañcamhi mutto, loko ca amutto. Ahañcamhi danto, loko ca adanto. Ahañcamhi santo, loko ca asanto. Ahañcamhi assattho, loko ca anassattho. Ahañcamhi parinibbuto, loko ca aparinibbuto. Pahomi khvāhaṃ tiṇṇo tāretuṃ, mutto mocetuṃ, danto dametuṃ, santo sametuṃ, assattho assāsetuṃ, parinibbuto parinibbāpetunti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī’’ti (paṭi. ma. 1.117-118).

“‘我已渡，而世间未渡；我已解脱，而世间未解脱；我已调伏，而世间未调伏；我已寂止，而世间未寂止；我已安稳，而世间未安稳；我已般涅槃，而世间未般涅槃。我已渡，故能令渡；我已解脱，故能令解脱；我已调伏，故能令调伏；我已寂止，故能令寂止；我已安稳，故能令安稳；我已般涅槃，故能令般涅槃。’诸佛世尊如是观见，便对有情生起大悲心。”（《无碍解道》1.117-118）

Evaṃ [Pg.128] ekūnanavutiyā ākārehi vibhajanaṃ kataṃ.

如是依八十九种方式作了分别。

Yaṃ pana yāvatā dhammadhātuyā yattakaṃ ñātabbaṃ saṅkhatāsaṅkhatādikassa sabbassa paropadesanirapekkhaṃ sabbākārena paṭivijjhanasamatthaṃ ākaṅkhamattappaṭibaddhavuttianaññasādhāraṇaṃ bhagavato ñāṇaṃ sabbathā anavasesasaṅkhatāsaṅkhatasammutisaccāvabodhato sabbaññutaññāṇaṃ tatthāvaraṇābhāvato nissaṅgappavattimupādāya anāvaraṇañāṇanti vuccati. Ekameva hi taṃ ñāṇaṃ visayappavattimukhena aññehi asādhāraṇabhāvadassanatthaṃ duvidhena uddiṭṭhaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā sabbavisayatā āpajjeyyuṃ, na ca taṃ yuttaṃ kiñcāpi imāya yuttiyā. Ayañhettha pāḷi –

然而，世尊之智，对于法界中所有应知的有为、无为等一切法，无需依赖他人教导，能以一切行相通达，仅随欲念而转，不与他人所共有。此智因能无遗漏地了知一切有为、无为与世俗谛，故称一切知智（sabbaññutaññāṇa）；又因于其中没有障碍，依无滞碍的运作而有，故称无碍智（anāvaraṇañāṇa）。此智实为一体，为显示其于所缘的运作方式不与他人共通，才被开示为两种。否则，一切知智与无碍智就会成为共通的，且以一切为所缘，而这是不恰当的。尽管有此理路，此处的巴利是——

‘‘Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇaṃ. Atītaṃ sabbaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇaṃ. Anāgataṃ sabbaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇaṃ. Paccuppannaṃ sabbaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’nti (paṭi. ma. 1.119-120) vitthāro.

“无余了知一切有为与无为，故称一切知智；于其中无有障碍，故称无碍智。无余了知过去一切，故称一切知智；于其中无有障碍，故称无碍智。无余了知未来一切，故称一切知智；于其中无有障碍，故称无碍智。无余了知现在一切，故称一切知智；于其中无有障碍，故称无碍智。”（《无碍解道》1.119-120）此为广说。

Evametāni bhagavato chaasādhāraṇañāṇāni aviparītākārappavattiyā yathāsakavisayassa avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

如是，世尊的此等六种不共智，因以不颠倒的行相运作，于各自的所缘不相错谬，故是如实（tathāni）、不虚（avitathāni）、无异（anaññathāni）的。世尊亦如是到达（āgata）此等如实之法，故称如来（Tathāgata）。

Tathā –

如是——

‘‘Sattime, bhikkhave, bojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo’’ti (paṭi. ma. 2.17; saṃ. ni. 5.185) evaṃ sarūpato, ‘‘yāyaṃ lokuttaramaggakkhaṇe uppajjamānā līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtā satiādibhedā dhammasāmaggī, yāya ariyasāvako bujjhati kilesaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti, sā dhammasāmaggī bodhīti vuccati. Tassā ‘bodhiyā aṅgāti bojjhaṅgā, ariyasāvako vā yathāvuttāya dhammasāmaggiyā bujjhatīti [Pg.129] katvā bodhīti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā’’ti evaṃ sāmaññalakkhaṇato. ‘‘Upaṭṭhānalakkhaṇo satisambojjhaṅgo, pavicayalakkhaṇo dhammavicayasambojjhaṅgo, paggahalakkhaṇo vīriyasambojjhaṅgo, pharaṇalakkhaṇo pītisambojjhaṅgo, upasamalakkhaṇo passaddhisambojjhaṅgo, avikkhepalakkhaṇo samādhisambojjhaṅgo, paṭisaṅkhānalakkhaṇo upekkhāsambojjhaṅgo’’ti evaṃ visesalakkhaṇato.

“诸比丘，有七觉支——念觉支(satisambojjhaṅgo)、择法觉支(dhammavicayasambojjhaṅgo)、精进觉支(vīriyasambojjhaṅgo)、喜觉支(pītisambojjhaṅgo)、轻安觉支(passaddhisambojjhaṅgo)、定觉支(samādhisambojjhaṅgo)、舍觉支(upekkhāsambojjhaṅgo)。”此乃依体相而言。依总相而言：“于出世间道刹那生起，作为对治沉滞与掉举、执住与勤行、纵欲与苦行、断见与常见等诸多灾患之法，有此以念等为差别的诸法和合。圣弟子由此从烦恼睡眠中觉醒、起来，或通达四圣谛，或亲证涅槃，此诸法和合称为菩提(bodhi)。彼菩提之分，是为觉支(bojjhaṅga)。又，圣弟子由如前所说之诸法和合而觉悟，故称为菩提；此为彼菩提之因，故也称为觉支。”依别相而言：“念觉支以现起为相，择法觉支以简择为相，精进觉支以策励为相，喜觉支以遍满为相，轻安觉支以寂静为相，定觉支以不散乱为相，舍觉支以省察为相。”

‘‘Tattha katamo satisambojjhaṅgo? Idha, bhikkhu, satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā hoti anussaritā’’tiādinā (vibha. 467) sattannaṃ bojjhaṅgānaṃ aññamaññopakāravasena ekakkhaṇe pavattidassanato, ‘‘tattha katamo satisambojjhaṅgo? Atthi ajjhattaṃ, bhikkhave, dhammesu sati, atthi bahiddhā dhammesu satī’’tiādinā tesaṃ visayavibhāgena pavattidassanato. ‘‘Tattha katamo satisambojjhaṅgo? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmi’’ntiādinā (vibha. 471) bhāvanāvidhidassanato. ‘‘Tattha katame satta bojjhaṅgā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti…pe… tasmiṃ samaye satta bojjhaṅgā honti satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Tattha katamo satisambojjhaṅgo? Yā sati…pe… anussatī’’tiādinā (vibha. 478-479) channavutiyā nayasahassavibhāgehīti evaṃ nānākārato pavattāni bhagavato sambojjhaṅgavibhāvanañāṇāni tassa tassa atthassa avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

“‘于此，何为念觉支？在此，比丘具念，成就最上之念与审慎，能忆持、随念久远所作、久远所说’等，此乃开示七觉支相互资助，于一刹那间生起；‘于此，何为念觉支？诸比丘，于内法有念，于外法有念’等，此乃开示其依所缘之差别而生起；‘于此，何为念觉支？诸比丘，在此，比丘修习念觉支，依止远离、依止离贪、依止灭、导向舍离’等，此乃开示修习之方法；‘于此，何为七觉支？在此，比丘于某时修习出世间禅……彼时有七觉支：念觉支……舍觉支。于此，何为念觉支？即是念……随念’等，此乃依九万六千种方法分别而开示。如是，世尊以种种方式生起的阐明觉支之诸智，因其对一一义理皆无谬误，故为真实、不虚、无异。世尊亦如是通达此等真实之法，故名如来。”

Tathā –

同样——

‘‘Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhī’’ti (vibha. 205) evaṃ sarūpato. Sabbakilesehi ārakattā ariyabhāvakarattā ariyaphalappaṭilābhakarattā ca ariyo, aṭṭhavidhattā nibbānādhigamāya ekantakāraṇattā ca aṭṭhaṅgiko. Kilese mārento gacchati, nibbānatthikehi maggīyati, sayaṃ vā nibbānaṃ maggatīti maggoti evaṃ sāmaññalakkhaṇato. ‘‘Sammā dassanalakkhaṇā sammādiṭṭhi, sammā abhiniropanalakkhaṇo sammāsaṅkappo, sammā pariggahaṇalakkhaṇā sammāvācā, sammā samuṭṭhānalakkhaṇo [Pg.130] sammākammanto, sammā vodānalakkhaṇo sammāājīvo, sammā paggahalakkhaṇo sammāvāyāmo, sammā upaṭṭhānalakkhaṇā sammāsati, sammā avikkhepalakkhaṇo sammāsamādhī’’ti evaṃ visesalakkhaṇato. Sammādiṭṭhi aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nibbānaṃ ārammaṇaṃ karoti, tappaṭicchādakamohavidhamanena asammohato sampayuttadhamme ca passati. Tathā sammāsaṅkappādayopi micchāsaṅkappādīni pajahanti, nibbānañca ārammaṇaṃ karonti, sahajātadhammānaṃ sammāabhiniropanapariggahaṇasamuṭṭhānavodānapaggahaupaṭṭhānasamādahanāni ca karontīti evaṃ kiccavibhāgato. Sammādiṭṭhi pubbabhāge nānakkhaṇā visuṃ visuṃ dukkhādiārammaṇā hutvā maggakāle ekakkhaṇā nibbānameva ārammaṇaṃ katvā kiccato ‘‘dukkhe ñāṇa’’ntiādīni cattāri nāmāni labhati, sammāsaṅkappādayopi pubbabhāge nānakkhaṇā nānārammaṇā maggakāle ekakkhaṇā ekārammaṇā.

“于此，什么是导向苦灭之道圣谛？正是此八支圣道。即：正见……正定。”这是从体性上说的。因远离一切烦恼，能成就圣性，能获得圣果，故为‘圣’；因有八支，是证得涅槃的唯一原因，故为‘八支’。因它在杀灭烦恼中前进，被求涅槃者所寻觅，或它自己寻觅涅槃，故为‘道’，这是从一般特相上说的。“正见的特相是正见，正思惟的特相是正确置入，正语的特相是正确受持，正业的特相是正确发起，正命的特相是正确净化，正精进的特相是正确策励，正念的特相是正确建立，正定的特相是正确不散乱。”这是从个别特相上说的。正见舍断邪见以及与自身为敌的其他烦恼，以涅槃为所缘，通过破除覆盖它的无明，无有迷惑地看见相应诸法。同样，正思惟等也舍断邪思惟等，以涅槃为所缘，并对俱生诸法完成正确的置入、受持、发起、净化、策励、建立与安住。这是从作用的区分上说的。正见在预备阶段，于不同刹那，各别以苦等为所缘；但在道位时，于同一刹那，唯以涅槃为所缘，从作用上获得‘于苦之智’等四种名称；正思惟等在预备阶段，于不同刹那，有不同所缘；但在道位时，于同一刹那，有同一所缘。

Tesu sammāsaṅkappo kiccato nekkhammasaṅkappotiādīni tīṇi nāmāni labhati, sammāvācādayo tayo pubbabhāge musāvādāveramaṇītiādivibhāgā viratiyopi cetanāyopi hutvā maggakkhaṇe viratiyova, sammāvāyāmasatiyo kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhanti. Sammāsamādhi pana maggakkhaṇepi paṭhamajjhānādivasena nānā evāti evaṃ pubbabhāgaparabhāgesu pavattivibhāgato, ‘‘idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissita’’ntiādinā (vibha. 489) bhāvanāvidhito, ‘‘tattha katamo aṭṭhaṅgiko maggo? Idha, bhikkhu, yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti…pe… dukkhāpaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti sammādiṭṭhi sammāsaṅkappo’’tiādinā (vibha. 499) caturāsītiyā nayasahassavibhāgehīti evaṃ anekākārato pavattāni bhagavato ariyamaggavibhāvanañāṇāni atthassa avisaṃvādanato sabbānipi tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

在这些道支中，正思惟依其作用，获得出离思惟等三种名称；正语等三者在预备阶段，有远离妄语等分别，既是离也是思，但在道的刹那，则唯是离；正精进与正念依其作用，通过四正勤与四念处而各获得四种名称。而正定，即便在道的刹那，也因初禅等而有种种差别。如是，从预备与后续阶段的运作分别，从“诸比丘，于此，有比丘修习依止远离的正见”等修习方法的分别，以及从“此中，什么是八支圣道？于此，比丘，当他修习苦行道、迟通达的出世间禅时，彼时即有八支圣道：正见、正思惟……”等八万四千法门的分别而言，世尊以多种方式开显圣道的智慧，因其义理真实不虚，故一切皆是如实、不虚、不异。世尊亦如是通达此等如实之法，故名如来。

Tathā paṭhamajjhānasamāpatti yā ca nirodhasamāpattīti etāsu anupaṭipāṭiyā viharitabbaṭṭhena samāpajjitabbaṭṭhena ca anupubbavihārasamāpattīsu sampādanapaccavekkhaṇādivasena yathārahaṃ sampayogavasena ca pavattāni bhagavato ñāṇāni tadatthasiddhiyā tathāni avitathāni anaññathāni. Tathā [Pg.131] ‘‘idaṃ imassa ṭhānaṃ, idaṃ aṭṭhāna’’nti aviparītaṃ tassa tassa phalassa kāraṇākāraṇajānanaṃ, tesaṃ tesaṃ sattānaṃ atītādibhedabhinnassa kammasamādānassa anavasesato yathābhūtaṃ vipākantarajānanaṃ, āyūhanakkhaṇeyeva tassa tassa sattassa ‘‘ayaṃ nirayagāminī paṭipadā…pe… ayaṃ nibbānagāminī paṭipadā’’ti yāthāvato sāsavānāsavakammavibhāgajānanaṃ, 0.khandhāyatanādīnaṃ upādinnānupādinnādianekasabhāvaṃ nānāsabhāvañca tassa lokassa ‘‘imāya nāma dhātuyā ussannattā imasmiṃ dhammappabandhe ayaṃ viseso jāyatī’’tiādinā nayena yathābhūtaṃ dhātunānattajānanaṃ, anavasesato sattānaṃ hīnādiajjhāsayādhimuttijānanaṃ, saddhādiindriyānaṃ tikkhamudutājānanaṃ, saṃkilesādīhi saddhiṃ jhānavimokkhādivisesajānanaṃ, sattānaṃ aparimāṇāsu jātīsu tappaṭibandhena saddhiṃ anavasesato pubbenivutthakkhandhasantatijānanaṃ, hīnādivibhāgehi saddhiṃ cutipaṭisandhijānanaṃ, ‘‘idaṃ dukkha’’ntiādinā heṭṭhā vuttanayeneva catusaccajānananti imāni bhagavato dasabalañāṇāni avirajjhitvā yathāsakaṃ visayāvagāhanato yathādhippetatthasādhanato ca yathābhūtavuttiyā tathāni avitathāni anaññathāni. Vuttañhetaṃ –

同样，对于从初禅定(paṭhamajjhāna)乃至灭尽定(nirodhasamāpatti)，于此等定中，以次第安住、次第入定之故，在渐次安住定中，依成就、省察等，并适当地依相应而生起的世尊之诸智，因能成就彼义，故是如实的、不虚妄的、非他异的。同样，无颠倒地了知每一果的因与非因，即“此是因，此是非因”；对于每一众生于过去等不同时期所造作的业，无遗漏地如实了知其异熟差别；就在造作的刹那，如实了知每一众生“此是趣向地狱之道……此是趣向涅槃之道”，了知有漏、无漏业的分别；对于蕴、处等有执取、无执取等多种与各别的自性，以及对于世间，以“因某界增盛，于此法相续中，便有此差别产生”等方式，如实了知界的种种差别；无遗漏地了知众生下劣等意乐与胜解；了知信等诸根的利与钝；了知与杂染等相关的禅那、解脱等差别；对于众生无量生中，无遗漏地了知其过去所住的蕴之相续及其相关因缘；了知与下劣等差别相关的死与结生；以及如前所述，以“此是苦”等方式了知四谛——世尊的此等十力智，因无有错谬地把握各自的境域，并如其所愿成就其义，如实而转，故是如实的、不虚妄的、非他异的。诚如所言：

‘‘Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānātī’’tiādi (vibha. 809; a. ni. 10.21).

“在此，如来如实地了知因是因，非因是非因。”等（《分别论》809；《增支部》10.21）。

Evampi bhagavā tathāni āgatoti tathāgato.

如是，世尊已达如实，故为如来。

Yathā cetesaṃ ñāṇānaṃ vasena, evaṃ yathāvuttānaṃ satipaṭṭhānasammappadhānavibhāvanañāṇādīnaṃ anantāparimeyyabhedānaṃ anaññasādhāraṇānaṃ paññāvisesānaṃ vasena bhagavā tathāni ñāṇāni āgato adhigatoti tathāgato. Evampi tathāni āgatoti tathāgato.

如同凭借此等智慧，世尊也同样凭借对如前所说的念处、正勤等的开显之智，以及无量无数、不与他共的种种殊胜智慧，已达、已证彼等如实之智，故为如来。如是，世尊已达如实，故为如来。

Kathaṃ tathā gatoti tathāgato? Yā sā bhagavato abhijāti abhisambodhi dhammavinayapaññāpanā anupādisesanibbānadhātu, sā tathā. Kiṃ vuttaṃ hoti? Yadatthaṃ lokanāthena abhisambodhi patthitā pavattitā ca, tadatthassa ekantasiddhiyā avisaṃvādanato aviparītatthavuttiyā tathā avitathā anaññathā. Tathā hi ayaṃ bhagavā bodhisattabhūto samatiṃsapāramiparipūraṇādikaṃ vuttappabhedaṃ sabbaṃ buddhattahetuṃ sampādetvā [Pg.132] tusitapure ṭhitova buddhakolāhalaṃ sutvā dasasahassacakkavāḷadevatāhi ekato sannipatitāhi upasaṅkamitvā –

如何是“如去”，故为如来？世尊的殊胜诞生、正等觉、法与律的宣示、无余依涅槃界，彼是“如”。此话怎讲？即，世间怙主所希求、所发起的正等觉，其目的得以完全成就，因不违实，因义理不颠倒而转，故为“如”，不虚、不异。诚然，这位世尊身为菩萨时，圆满了三十波罗蜜等如前所说的所有成佛之因后，住在兜率天，听到佛陀出世的喧闹，一万个轮围世界的天神聚集一处前来劝请：

‘‘Kālo deva mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67) –

“天神，大雄！时机已到，请降生母胎；度脱天人世间，请觉悟不死境。”

Āyācito uppannapubbanimitto pañca mahāvilokanāni viloketvā ‘‘idānāhaṃ manussayoniyaṃ uppajjitvā abhisambujjhissāmī’’ti āsāḷhipuṇṇamāya sakyarājakule mahāmāyāya deviyā kucchimhi paṭisandhiṃ gahetvā dasa māse devamanussehi mahatā parihārena parihariyamāno visākhapuṇṇamāya paccūsasamaye abhijātiṃ pāpuṇi.

受请求后，出现前兆，作五大观察，心想：“如今我将于人趣中受生，证得正等觉。”遂于萨哈月圆日，在释迦王族摩诃摩耶王后的胎中结生，受天人以盛大守护十个月后，于毘舍佉月圆日黎明时分，获得了殊胜的诞生。

Abhijātikkhaṇe panassa paṭisandhiggahaṇakkhaṇe viya dvattiṃsapubbanimittāni pāturahesuṃ. Ayañhi dasasahassī lokadhātu kampi saṅkampi sampakampi sampavedhi, dasasu cakkavāḷasahassesu appamāṇo obhāso phari, tassa taṃ siriṃ daṭṭhukāmā viya jaccandhā cakkhūni paṭilabhiṃsu, badhirā saddaṃ suṇiṃsu. Mūgā samālapiṃsu, khujjā ujugattā ahesuṃ, paṅgulā padasā gamanaṃ paṭilabhiṃsu, bandhanagatā sabbasattā andubandhanādīhi mucciṃsu, sabbanirayesu aggi nibbāyi, pettivisaye khuppipāsā vūpasami, tiracchānānaṃ bhayaṃ nāhosi, sabbasattānaṃ rogo vūpasami, sabbasattā piyaṃvadā ahesuṃ, madhurenākārena assā hasiṃsu, vāraṇā gajjiṃsu, sabbatūriyāni sakaṃ sakaṃ ninnādaṃ muñciṃsu, aghaṭṭitāni eva manussānaṃ hatthūpagādīni ābharaṇāni madhurenākārena raviṃsu, sabbadisā vippasannā ahesuṃ, sattānaṃ sukhaṃ uppādayamāno mudusītalavāto vāyi, akālamegho vassi, pathavitopi udakaṃ ubbhijjitvā vissandi, pakkhino ākāsagamanaṃ vijahiṃsu, nadiyo asandamānā aṭṭhaṃsu, mahāsamudde madhuraṃ udakaṃ ahosi, upakkilesavimutte sūriye dissamāne eva ākāsagatā sabbā jotiyo jaliṃsu, ṭhapetvā arūpāvacare deve avasesā sabbe devā sabbepi nerayikā dissamānarūpā ahesuṃ, tarukuṭṭakavāṭaselādayo anāvaraṇabhūtā ahesuṃ, sattānaṃ cutūpapātā nāhesuṃ, sabbaṃ aniṭṭhagandhaṃ abhibhavitvā dibbagandho vāyi, sabbe phalūpagā rukkhā phaladharā sampajjiṃsu, mahāsamuddo [Pg.133] sabbatthakameva pañcavaṇṇehi padumehi sañchannatalo ahosi, thalajajalajādīni sabbapupphāni pupphiṃsu, rukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhapadumāni, latāsu latāpadumāni pupphiṃsu, mahītale silātalāni bhinditvā uparūpari satta satta hutvā daṇḍapadumāni nāma nikkhamiṃsu, ākāse olambakapadumāni nibbattiṃsu, samantato pupphavassaṃ vassi, ākāse dibbatūriyāni vajjiṃsu, sakaladasasahassī lokadhātu vaṭṭetvā vissaṭṭhamālāguḷaṃ viya uppīḷetvā baddhamālākalāpo viya alaṅkatappaṭiyattaṃ mālāsanaṃ viya ca ekamālāmālinī vipphurantavāḷabījanī pupphadhūpagandhaparivāsitā paramasobhaggappattā ahosi, tāni ca pubbanimittāni upari adhigatānaṃ anekesaṃ visesādhigamānaṃ nimittabhūtāni eva ahesuṃ. Evaṃ anekacchariyapātubhāvappaṭimaṇḍitā cāyaṃ abhijāti yadatthaṃ anena abhisambodhi patthitā, tassā abhisambodhiyā ekantasiddhiyā tathāva ahosi avitathā anaññathā.

在他诞生之际，如同结生刹那，三十二种前兆显现。这十千世界震动、摇晃、剧烈震动、彻底震颤，无量光明遍照十千轮围世界。犹如渴望目睹此等祥瑞，天生盲者重获视力，耳聋者听闻声响，喑哑者开口说话，驼背者身体挺直，跛足者能以足行走。所有被囚禁的众生都从脚镣、手铐等束缚中解脱，所有地狱的火焰都熄灭，饿鬼界的饥渴平息，畜生界不再有恐惧。所有众生的疾病都痊愈，所有众生都言语和善，马匹发出悦耳的嘶鸣，大象发出鸣叫，所有乐器都自行奏出各自的声响，人们未曾触碰的饰品也发出悦耳的声响，所有方向都变得清朗，带来众生安乐的柔和凉风吹拂，非时雨降下，水从大地涌出，流淌。鸟儿停止空中飞行，江河停止流淌，大海之水变得甘甜。当太阳无垢显现时，空中所有星辰都大放光明。除了无色界天人，其余所有天人及所有地狱众生都显现出可见的形体，树木、墙壁、门扉、岩石等不再成为障碍，众生不再有死亡与再生。天界的香气压倒一切恶臭而飘散，所有能结果的树木都结满了果实，整个大海表面都被五色莲花所覆盖。陆生、水生等所有花朵都绽放了，树干上开出树干莲，树枝上开出枝莲，藤蔓上开出藤蔓莲。地面上，岩石裂开，长出七层一叠、名为茎莲(daṇḍapadumāni)的莲花，空中出现了垂悬的莲花。四处降下花雨，空中奏响天乐。整个十千世界犹如旋转抛出的花球，犹如紧密编织的花环，犹如装饰妥当的花座，成为一整片花海，摇曳着拂尘，弥漫着花、熏香与香料的芬芳，达到了极致的庄严。而这些前兆，正是他后来所证得的诸多非凡成就的预兆。如此，这次为诸多奇异现象所庄严的诞生，他为此目的而希求正自觉，而那正自觉也因此得以完全成就，真实不虚，无有变异。

Tathā ye buddhaveneyyā bodhaneyyabandhavā, te sabbepi anavasesato sayameva bhagavatā vinītā. Ye ca sāvakaveneyyā dhammaveneyyā ca, tepi sāvakādīhi vinītā vinayaṃ gacchanti gamissanti cāti yadatthaṃ bhagavatā abhisambodhi abhipatthitā, tadatthassa ekantasiddhiyā abhisambodhi tathā avitathā anaññathā.

如是，那些应由佛陀调伏的、可被教化的有缘者，他们全都毫无遗漏地由世尊亲自调伏。而那些应由声闻调伏的、应由法调伏的，也由声闻等调伏，正被调伏，并将被调伏。世尊为此目的而希求正自觉，因其目的已完全成就，故其正自觉是如实、不虚、无异的。

Apica yassa yassa ñeyyadhammassa yo yo sabhāvo bujjhitabbo, so so hatthatale ṭhapitaāmalakaṃ viya āvajjanamattappaṭibaddhena attano ñāṇena aviparītaṃ anavasesato bhagavatā abhisambuddhoti evampi abhisambodhi tathā avitathā anaññathā.

再者，对于任何应知的法，其任何应被了知的自性，世尊都以其仅需作意即能生起的智慧，如实、无余地完全觉悟，犹如置于掌中的庵摩罗果。以此义，其正自觉也是如实、不虚、无异的。

Tathā tesaṃ tesaṃ dhammānaṃ tathā tathā desetabbappakāraṃ tesaṃ tesañca sattānaṃ āsayānusayacaritādhimuttiṃ sammadeva oloketvā dhammataṃ avijahanteneva paññattinayavohāramaggaṃ anatidhāvanteneva ca dhammataṃ vibhāvantena yathāparādhaṃ yathājjhāsayaṃ yathādhammañca anusāsantena bhagavatā veneyyā vinītā ariyabhūmiṃ sampāpitāti dhammavinayapaññāpanāpissa tadatthasiddhiyā yathābhūtavuttiyā ca tathā avitathā anaññathā.

如是，世尊正确地审察了为不同众生宣说不同法门的方式，以及他们的意向、潜在倾向、品行和胜解，在不舍弃法性、不逾越概念与言说之道的情况下开显法性，并依据他们的过失、意乐及法性而教诫，由此调伏了应受调伏者，使他们达到圣地。因此，他所制定的法与律，因其能成就此目的且符合实相，故亦是如实的、不虚的、无异的。

Tathā [Pg.134] yā sā bhagavatā anuppattā pathaviyādiphassavedanādirūpārūpasabhāvavinimuttā lujjanabhāvābhāvato lokasabhāvātītā tamasā visaṃsaṭṭhattā kenaci anobhāsanīyā lokasabhāvābhāvato eva gatiādibhāvarahitā appatiṭṭhā anārammaṇā amatamahānibbānadhātu khandhasaṅkhātānaṃ upādīnaṃ lesamattassapi abhāvato anupādisesāti vuccati, yaṃ sandhāya vuttaṃ –

如是，世尊所证得的不死大涅槃界，它脱离了地等（元素）、触、受等色与无色的自性；因无败坏之性而超越世间自性；因不与黑暗交杂而无法被任何事物所照亮；因无世间自性而无去处等状态；无所依，无所缘。因名为蕴的执取燃料连丝毫残余亦无，故被称为无余（涅槃）。针对此而说——

‘‘Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī na āpo na tejo na vāyo na ākāsānañcāyatanaṃ na viññāṇañcāyatanaṃ na ākiñcaññāyatanaṃ na nevasaññānāsaññāyatanaṃ nāyaṃ loko na paro loko na ca ubho candimasūriyā, tatrāpāhaṃ, bhikkhave, neva āgatiṃ vadāmi na gatiṃ na ṭhitiṃ na cutiṃ na upapattiṃ, appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ, esevanto dukkhassā’’ti (udā. 71).

“诸比丘，有彼一处，彼处无地、无水、无火、无风，无空无边处、无识无边处、无无所有处、无非想非非想处，无此世间、无他世间，亦无日月。诸比丘，于彼，我亦不言来、不言去、不言住、不言死、不言生。彼无所依，无所转，无所缘。此即是苦之终结。”

Sā sabbesampi upādānakkhandhānaṃ atthaṅgamo, sabbasaṅkhārānaṃ samatho, sabbūpadhīnaṃ paṭinissaggo, sabbadukkhānaṃ vūpasamo, sabbālayānaṃ samugghāto, sabbavaṭṭānaṃ upacchedo, accantasantilakkhaṇoti yathāvuttasabhāvassa kadācipi avisaṃvādanato tathā avitathā anaññathā. Evametā abhijātiādikā tathā gato upagato adhigato paṭipanno pattoti tathāgato. Evaṃ bhagavā tathā gatoti tathāgato.

彼乃一切取蕴之灭尽，一切行之寂止，一切所依之舍离，一切苦之平息，一切爱着之根除，一切轮回之断绝，以究竟寂静为相。因其所述自性永不相违，故为如实、不虚、无异。如是，于胜生等诸法，彼已如实而至、趋近、证得、行而到达，故名如来。如是，世尊如实而至，故名如来。

Kathaṃ tathāvidhoti tathāgato? Yathāvidhā purimakā sammāsambuddhā, ayampi bhagavā tathāvidho. Kiṃ vuttaṃ hoti? Yathāvidhā te bhagavanto maggasīlena phalasīlena sabbenapi lokiyalokuttarasīlena, maggasamādhinā phalasamādhinā sabbenapi lokiyalokuttarasamādhinā, maggapaññāya phalapaññāya sabbāyapi lokiyalokuttarapaññāya, devasikaṃ valañjitabbehi catuvīsatikoṭisatasahassasamāpattivihārehi, tadaṅgavimuttiyā, vikkhambhanavimuttiyā, samucchedavimuttiyā, paṭippassaddhivimuttiyā, nissaraṇavimuttiyāti saṅkhepato. Vitthārato pana anantāparimāṇabhedehi acinteyyānubhāvehi sakalasabbaññuguṇehi, ayampi [Pg.135] amhākaṃ bhagavā tathāvidho. Sabbesañhi sammāsambuddhānaṃ āyuvemattaṃ, sarīrappamāṇavemattaṃ, kulavemattaṃ, dukkaracariyāvemattaṃ, rasmivemattanti, imehi pañcahi vemattehi siyā vemattaṃ, na pana sīlavisuddhiyādīsu visuddhīsu samathavipassanāpaṭipattiyaṃ attanā paṭiladdhaguṇesu ca kiñci nānākaraṇaṃ atthi. Atha kho majjhe bhinnasuvaṇṇaṃ viya aññamaññaṃ nibbisesā te buddhā bhagavanto. Tasmā yathāvidhā purimakā sammāsambuddhā, ayampi bhagavā tathāvidho. Evaṃ tathāvidhoti tathāgato. Vidhattho cettha gatasaddo, tathā hi lokiyā vidhayuttagatasadde pakāratthe vadanti.

如何以“如是之类”而为如来？犹如往昔诸正自觉者，此世尊亦是如是之类。此话怎讲？犹如彼诸世尊，具足道戒、果戒及一切世间与出世间戒；具足道定、果定及一切世间与出世间定；具足道慧、果慧及一切世间与出世间慧；简言之，具足每日可习行的二十四万亿等持住，以及支分解脱、镇伏解脱、断灭解脱、安息解脱、出离解脱。详言之，我等此世尊亦具足无量无边、不可思议威力之一切遍知者功德，亦是如是之类。诚然，一切正自觉者，或于寿量、身量、种姓、苦行、身光此五事上有所不同，然于戒清净等诸清净、于止观修行、于自身所证诸功德，则无任何差异。犹如剖开的纯金，彼诸佛世尊彼此无有差别。是故，犹如往昔诸正自觉者，此世尊亦是如是之类。如是以“如是之类”而为如来。于此，“gata”一词有“vidha”（种类）之义，诚然，世间学者称“vidha”、“yutta”与“gata”等词皆有“种类”（pakāra）之义。

Kathaṃ tathā pavattitoti tathāgato? Anaññasādhāraṇena iddhānubhāvena samannāgatattā atthappaṭisambhidādīnaṃ ukkaṃsapāramippattiyā anāvaraṇañāṇappaṭilābhena ca bhagavato kāyappavattiyādīnaṃ katthaci paṭighātābhāvato yathā ruci tathā gataṃ gati gamanaṃ kāyavacīcittappavatti etassāti tathāgato. Evaṃ tathā pavattitoti tathāgato.

如何以“如是运转”而为如来？因具足不共于他之神通威力，达于义无碍解等最上波罗蜜，且得无碍智，故世尊身语意之运转于任何处皆无障碍；其行、趣、往来及身语意之运转皆能随心所欲，故名如来。如是以“如是运转”而为如来。

Kathaṃ tathehi agatoti tathāgato? Bodhisambhārasambharaṇe tappaṭipakkhappavattisaṅkhātaṃ natthi etassa gatanti agato. So panassa agatabhāvo maccheradānapāramiādīsu aviparītaṃ ādīnavānisaṃsapaccavekkhaṇādinayappavattehi ñāṇehīti tathehi ñāṇehi agatoti tathāgato.

如何以“如实之智而不行”而为如来？于积集菩提资粮时，其无有所谓“趣向对立法”之“行”（gataṃ），故为“不行者”（agato）。而他此“不行”之性，乃是通过以如实审察悭吝与布施波罗蜜等之过患与功德等方式而生起的诸智所成就。是故，以彼等如实之智而“不行”，故名如来。

Atha vā kilesābhisaṅkhārappavattisaṅkhātaṃ khandhappavattisaṅkhātameva vā pañcasupi gatīsu gataṃ gamanaṃ etassa natthīti agato. Saupādisesaanupādisesanibbānappattiyā svāyamassa agatabhāvo tathehi ariyamaggañāṇehīti evampi bhagavā tathehi agatoti tathāgato.

又，如来于五趣中，无有称作“由烦恼行所致之生起”或“纯粹五蕴之生起”的“行”，故名“无行者”（agato）。此“无行”之性，乃是通过证得有余依涅槃与无余依涅槃，以彼等如实圣道智而成。如是，世尊以彼等如实之智而“无行”，故名如来。

Kathaṃ tathā gatabhāvena tathāgato? Tathā gatabhāvenāti ca tathāgatassa sabbhāvena atthitāyāti attho. Ko panesa tathāgato, yassa atthitāya bhagavā tathāgatoti vuccatīti? Saddhammo. Saddhammo hi ariyamaggo tāva yathā yuganaddhasamathavipassanābalena anavasesato kilesapakkhaṃ samūhanantena samucchedappahānavasena gantabbaṃ[Pg.136], tathā gato. Phaladhammo yathā attano maggānurūpaṃ paṭippassaddhipahānavasena gantabbaṃ, tathā gato pavatto. Nibbānadhammo pana yathā gato paññāya paṭividdho sakalavaṭṭadukkhavūpasamāya sampajjati, buddhādīhi tathā gato sacchikatoti tathāgato. Pariyattidhammopi yathā purimabuddhehi suttageyyādivasena pavattiādippakāsanavasena ca veneyyānaṃ āsayādianurūpaṃ pavattito, amhākampi bhagavatā tathā gato gadito pavattitoti vā tathāgato. Yathā bhagavatā desito, tathā bhagavato sāvakehi gato avagatoti tathāgato. Evaṃ sabbopi saddhammo tathāgato. Tenāha sakko devānamindo – ‘‘tathāgataṃ devamanussapūjitaṃ, dhammaṃ namassāma suvatthi hotū’’ti (khu. pā. 6.17; su. ni. 240). Svāssa atthīti bhagavā tathāgato.

如何以如去之性而为如来？所谓“如去之性”，其义为如去之真实存在性。然则，此“如去”者为何，世尊因其存在而被称作如来？即是正法。此正法中，首先，圣道如其以止观(samathavipassanā)双运之力，无有遗余地根除诸烦恼众，以永断的方式所应趣向，而如是趣向。果法如其随顺各自之道，以寂止的方式所应趣向，而如是趣向、生起。再者，涅槃法，如其由智慧所趣向与通达，成就一切轮回之苦的平息；又如其为诸佛等所趣向与亲证，故名如来。教法亦如是，如其为往昔诸佛以经、应颂等方式，及以开示流转等方式，随顺所化众生之意乐等而流布；亦为我等世尊所如是趣向、言说、流布，故名如来。或如其为世尊所说，而为世尊之弟子们所如是趣向、了悟，故名如来。如是，一切正法皆是“如去”。是故，天帝释(Sakko devānamindo)说：“我等礼敬为天人所敬奉之如去法，愿得安乐！”彼（世尊）拥有此（正法），故世尊为如来。

Yathā ca dhammo, evaṃ ariyasaṅghopi yathā attahitāya parahitāya ca paṭipannehi suvisuddhaṃ pubbabhāgasamathavipassanāpaṭipadaṃ purakkhatvā tena tena maggena gantabbaṃ, taṃ taṃ tathā gatoti tathāgato. Yathā vā bhagavatā saccapaṭiccasamuppādādayo desitā, tathāva buddhattā tathā gadanato ca tathāgato. Tenāha sakko devarājā – ‘‘tathāgataṃ devamanussapūjitaṃ, saṅghaṃ namassāma suvatthi hotū’’ti. Svāssa sāvakabhūto atthīti bhagavā tathāgato. Evaṃ tathāgatabhāvena tathāgatoti.

如正法然，圣僧伽亦然。由为自利利他而行道者，以极为清净之前分止观行道为前导，依彼彼之道所应趣向，而如是趣向彼彼（之果），故名如来。或如世尊所说之谛、缘起等法，因如是觉悟、如是言说，故名如来。是故，天王释(sakko devarājā)说：“我等礼敬为天人所敬奉之如去僧伽，愿得安乐！”彼（世尊）拥有此等已成弟子之（僧伽），故世尊为如来。如是，因具如去之性，故名如来。

Idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattakameva, sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya. Idañhi tathāgatapadaṃ mahatthaṃ mahāgatikaṃ mahāvisayaṃ, tassa appamādapadassa viya tepiṭakampi buddhavacanaṃ yuttito atthabhāvena āharanto ‘‘atitthena dhammakathiko pakkhando’’ti na vattabboti.

此亦仅为如来开示如来性之发端而已。若欲以一切行相描述如来性，则唯有如来方能为之。此“如来”一词，义理重大，所行广大，境界深远。犹如“不放逸”一词，纵然有人合乎义理地引用三藏佛语，亦不应说其为“说法者冒失涉入非处”。

Tatthetaṃ vuccati –

于此，有如是说：

‘‘Yatheva loke purimā mahesino,Sabbaññubhāvaṃ munayo idhāgatā;

Tathā ayaṃ sakyamunīpi āgato,Tathāgato vuccati tena cakkhumā.

犹如往昔世间诸大仙， 诸牟尼证一切智而来此； 此释迦牟尼亦如是来， 故彼具眼者名为如来。

‘‘Pahāya [Pg.137] kāmādimale asesato,Samādhiñāṇehi yathā gatā jinā;

Purātanā sakyamunī jutindharo,Tathā gato tena tathāgato mato.

永断欲等诸垢染， 如昔胜者定慧行； 释迦光持亦如是， 是故彼名为如来。

‘‘Tathañca dhātāyatanādilakkhaṇaṃ,Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jinoyamāgato,Tathāgato vuccati sakyapuṅgavo.

此胜者以自觉智，如实了悟界、处等之相，以及自相与共相之分别；故此释迦牛王（Sakyapuṅgavo）被称为如来。

‘‘Tathāni saccāni samantacakkhunā,Tathā idappaccayatā ca sabbaso;

Anaññaneyyā nayato vibhāvitā,Tathā gato tena jino tathāgato.

具遍眼（Samantacakkhu）者，以非由他导之理则，如实、全面地开显了诸谛与此缘性（idappaccayatā）；彼如是而去，故此胜者是为如来。

‘‘Anekabhedāsupi lokadhātusu,Jinassa rūpāyatanādigocare;

Vicittabhede tathameva dassanaṃ,Tathāgato tena samantalocano.

于种种差别之世界中，于种种杂多之色处等境界，胜者之所见亦如是（真实不变）；是故，具普眼（Samantalocano）者是为如来。

‘‘Yato ca dhammaṃ tathameva bhāsati,Karoti vācāya nurūpamattano;

Guṇehi lokaṃ abhibhuyyirīyati,Tathāgato tenapi lokanāyako.

又，彼如实宣说正法，言行一致，以诸功德超胜世间；是故，世间导师（Lokanāyako）亦是如来。

‘‘Tathā pariññāya tathāya sabbaso,Avedi lokaṃ pabhavaṃ atikkami;

Gato ca paccakkhakiriyāya nibbutiṃ,Arīyamaggañca gato tathāgato.

以真实之遍知，如是完全了知世间，并超越其根源；又以亲证而至于涅槃，行于圣道，故为如来。

‘‘Tathā paṭiññāya tathāya sabbaso,Hitāya lokassa yatoyamāgato;

Tathāya nātho karuṇāya sabbadā,Gato ca tenāpi jino tathāgato.

彼以真实之承诺，为世间利益而来；彼怙主（Nātha）恒以真实之悲心而去。是故，此胜者亦是如来。

‘‘Tathāni [Pg.138] ñāṇāni yatoyamāgato,Yathāsabhāvaṃ visayāvabodhato;

Tathābhijātippabhutī tathāgato,Tadatthasampādanato tathāgato.

因彼已证得如实之诸智，能如实了悟所缘之自性；又因真实之殊胜生等，因成就彼义利，故为如来。

‘‘Yathāvidhā te purimā mahesino,Tathāvidhoyampi tathā yathāruci;

Pavattavācā tanucittabhāvato,Tathāgato vuccati aggapuggalo.

犹如往昔诸大仙，此人亦复如是；如其所欲，其语、身、心亦如是行，是故彼最上人被称为如来。

‘‘Sambodhisambhāravipakkhato pure,Gataṃ na saṃsāragatampi tassa vā;

Na catthi nāthassa bhavantadassino,Tathehi tasmā agato tathāgato.

往昔，于菩提资粮无相违之行，或于轮回亦无所往；彼见有边际之怙主，已无所往。是故，由诸谛理，彼为“不去者”，故名如来。

‘‘Tathāgato dhammavaro mahesinā,Yathā pahātabbamalaṃ pahīyati;

Tathāgato ariyagaṇopi satthuno,Tathāgato tena samaṅgibhāvato’’ti.

大仙之胜法已如是行，犹如应断之垢已被断除；导师之圣众亦如是行，因具足此（法与僧），故名如来。

Mahiddhikatāti paramena cittavasībhāvena ca iddhividhayogena dhammānubhāvaññathattanipphādanasamatthatāsaṅkhātāya mahatiyā iddhiyā samannāgamo mahiddhikatā. Cirakālasambhūtena suvidūrappaṭipakkhena icchitatthanipphattihetubhūtena mahājutikena puññatejena samannāgamo mahānubhāvatā. Yatrāti acchariyapasaṃsākotuhalahāsapasādiko paccattatthe nipāto. Tena yuttattā vijāyissatīti anāgatakālavacanaṃ, attho pana atītakāloyeva. Ayañhettha attho – yā hi nāma ayaṃ suppavāsā tathā dukkhanimuggā kicchāpannā bhagavato vacanasamakālameva sukhinī arogā arogaṃ puttaṃ vijāyīti. Attamanoti sakamano, bhagavati pasādena kilesarahitacittoti attho. Kilesapariyuṭṭhitañhi cittaṃ vase avattanato attamanoti na sakkā vattunti. Attamanoti vā pītisomanassehi gahitamano. Pamuditoti pāmojjena [Pg.139] yutto. Pītisomanassajātoti jātabalavapītisomanasso. Athāti pacchā, tato katipāhassa accayena. Sattabhattānīti sattasu divasesu dātabbabhattāni. Svātanāyāti svātanapuññatthaṃ, yaṃ sve buddhappamukhassa saṅghassa dānavasena payirupāsanavasena ca bhavissati puññaṃ tadatthaṃ.

大神通（Mahiddhikatā），谓由最上心自在（cittavasībhāva）及神变（iddhividha）相应，具足能成就诸法变异状态之大神通力。大威力（Mahānubhāvatā），谓具足由长时积集、远离敌对、作为欲事成就之因的大光明福德威力。“Yatra”一词，是用于主格义（paccattatthe），表示稀有、赞叹、好奇、欢喜、净信等义的小品词（nipāta）。因此，尽管“vijāyissati”（将生）是未来时态的词，但其意义却是过去时。此处的意义是：这位名叫善生（Suppavāsā）的女子，虽然如此深陷于痛苦、困境之中，但在世尊（Bhagavā）话音刚落之时，她便安乐无病地产下了一个健康的孩子。“心满意足”（Attamano），谓自心，其义是因对世尊（Bhagavā）的净信而心离烦恼。因为烦恼所缠绕之心不得自在，故不能称之为“心满意足”。或者，“心满意足”是指心被喜（pīti）与悦（somanassa）所摄持。“踊跃”（Pamudita），谓与喜悦（pāmojja）相应。“生大喜悦”（Pītisomanassajāta），谓生起强盛的喜（pīti）与悦（somanassa）。“此后”（Atha），谓之后，即从那时过了数日。“七份食物”（Sattabhattāni），谓七日中应施之食。“为明日”（Svātanāya），谓为明日之福德（puñña），即为翌日通过布施（dāna）及承事（payirupāsanā）供养以佛陀为首之僧伽而将有之福德。

Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesīti kasmā āmantesi? Suppavāsāya sāmikassa pasādarakkhaṇatthaṃ. Suppavāsā pana acalappasādāva, upāsakassa pana pasādarakkhaṇaṃ mahāmoggallānattherassa bhāro. Tenāha ‘‘tuyheso upaṭṭhāko’’ti. Tattha tuyhesoti tuyhaṃ eso. Tiṇṇaṃ dhammānaṃ pāṭibhogoti mama bhogādīnaṃ tiṇṇaṃ dhammānaṃ ahāniyā avināsāya ayyo mahāmoggallāno yadi pāṭibhogo yadi patibhū, ito satta divase atikkamitvā mama sakkā dānaṃ dātunti yadi ayyena ñātanti dīpeti. Theropi tassa tesu divasesu bhogānaṃ jīvitassa ca anupaddavaṃ passitvā āha – ‘‘dvinnaṃ kho nesaṃ, āvuso, dhammānaṃ pāṭibhogo bhogānañca jīvitassa cā’’ti. Saddhā panassa cittappaṭibaddhāti tasseva bhāraṃ karonto ‘‘saddhāya pana tvaññeva pāṭibhogo’’ti āha. Api ca so upāsako diṭṭhasacco, tassa saddhāya aññathābhāvo natthīti tathā vuttaṃ. Teneva ca kāraṇena bhagavatā ‘‘pacchāpi tvaṃ karissasīti saññāpehī’’ti vuttaṃ. Upāsakopi satthari there ca gāravena subbacatāya tassā ca puññena vaḍḍhiṃ icchanto ‘‘karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī’’ti anujāni.

尔时，世尊告诉具寿大目犍连。为何告诉他呢？是为了守护善生女(Suppavāsā)丈夫的净信。善生女的净信已不动摇，但守护那位优婆塞的净信，则是大目犍连长老的责任。因此世尊说：“他是你的侍者。”此中“tuyheso”是“tuyhaṃ eso”。（优婆塞所说）“三种法的保证人”，是为表明：“如果尊者大目犍连能为我的财富等三种法的不减损、不消失作保，那么，过了这七天，我才能够布施。”这是为了让尊者知晓此事。长老也看到在那七天里他的财富和生命都没有危险，便说：“贤友，我为那三法中的两种法作保，即财富和生命。”他的信心则与心相连，（长老）就将此责任交给他自己，说道：“至于信心，你自己就是保证人。”再者，那位优婆塞已见真谛，他的信心不会改变，所以才这么说。正因如此，世尊才说：“你去让他知晓：‘你以后再做。’”那位优婆塞也出于对导师和长老的恭敬，且因他柔顺易教，又希望她的福德增长，便同意道：“让拘利族(Koliyā)女善生女先做七次供食，我以后再做。”

Tañca dārakanti vijātadivasato paṭṭhāya ekādasamaṃ divasaṃ atikkamitvā tato paraṃ sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhojetvā sattame divase taṃ sattavassikaṃ dārakaṃ bhagavantaṃ bhikkhusaṅghañca vandāpesi. Satta me vassānīti satta me saṃvaccharāni, accantasaṃyogavasena cetaṃ upayogavacanaṃ. Lohitakumbhiyaṃ vutthānīti mātukucchiyaṃ attano gabbhavāsadukkhaṃ sandhāya vadati. Aññānipi evarūpāni satta puttānīti ‘‘aññepi evarūpe satta putte’’ti vattabbe liṅgavipallāsavasena vuttaṃ ‘‘evarūpānī’’ti. Evaṃ satta vassāni gabbhadhāraṇavasena sattāhaṃ mūḷhagabbhatāya ca mahantaṃ dukkhaṃ [Pg.140] pāpetvā uppajjanakaputteti attho. Etena mātugāmānaṃ puttalolatāya puttalābhena titti natthīti dasseti.

那个孩子，从出生之日起过了十一天，之后又供养以世尊为首的比丘僧团七天。到第七天时，她让那七岁的孩子礼拜世尊与比丘僧团。“我七年”(Satta me vassāni)即“我七个年头”，这是依“不间断连接”(accantasaṃyoga)而使用的业格用法。“住在血瓮中”(Lohitakumbhiyaṃ vutthāni)是就自己在母胎中承受的胎住之苦而说。“其他七个这样的孩子”(Aññānipi evarūpāni satta puttāni)，本应说“其他七个这样的儿子”(aññepi evarūpe satta putte)，此处是依性的转换而说。意思是，像这样怀胎七年，又因七天难产而遭受巨大痛苦才生下的儿子。由此显示了女性因贪爱儿子，即使得了儿子也仍不满足。

Etamatthaṃ viditvāti etaṃ sattadivasādhikāni satta saṃvaccharāni gabbhadhāraṇādivasena pavattaṃ mahantaṃ dukkhaṃ ekapade visaritvā puttalolatāvasena tāya vuttamatthaṃ viditvā. Imaṃ udānanti imaṃ cittasukhappamatto viya pamattapuggale iṭṭhākārena vañcetvā taṇhāsinehassa mahānatthakarabhāvadīpakaṃ udānaṃ udānesi.

“了知此义后”(Etamatthaṃ viditvā)：即了知她因爱子心切而说出那番话的含义，（她）一句话就忘却了那持续七年又七天的怀胎等巨大痛苦。“此感兴语”(Imaṃ udānaṃ)：即（世尊）说了这首感兴语，它揭示了渴爱与亲情会以合意的方式欺骗那些犹如被心的快乐所麻痹的放逸之人，从而带来巨大不幸。

Tattha asātanti amadhuraṃ asundaraṃ aniṭṭhaṃ. Sātarūpenāti iṭṭhasabhāvena. Piyarūpenāti piyāyitabbabhāvena. Sukhassa rūpenāti sukhasabhāvena. Idaṃ vuttaṃ hoti – yasmā asātaṃ appiyaṃ dukkhameva samānaṃ sakalampi vaṭṭagataṃ saṅkhārajātaṃ appahīnavipallāsattā ayonisomanasikārena iṭṭhaṃ viya piyaṃ viya sukhaṃ viya ca hutvā upaṭṭhahamānaṃ sativippavāsena pamattapuggalaṃ ativattati abhibhavati ajjhottharati, tasmā imampi suppavāsaṃ punapi sattakkhattuṃ evarūpaṃ asātaṃ appiyaṃ dukkhaṃ sātādipatirūpakena dukkhena puttasaṅkhātapemavatthusukhena ajjhottharatīti.

其中，“不快意”即不甜美、不美好、不可喜。“以快意之相”即以可喜的自性。“以可爱之相”即以应被喜爱的状态。“以乐之相”即以乐的自性。此中义为：由于一切属于轮回的行法，虽然是不快意、不可爱、纯粹是苦，但因未断颠倒，又不如理作意，它们便显现为仿佛是可喜、可爱、快乐的样子，从而征服、压倒、淹没了丧失正念的放逸之人。因此，这位善生女也再次七次地被这种以儿子为名的爱著之物，即以快意等为伪装的不快意、不可爱、痛苦所淹没。

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

第八经释义终。

9. Visākhāsuttavaṇṇanā

9. 毘舍佉经释义

19. Navame pubbārāmeti sāvatthiyā pācīnadisābhāge anurādhapurassa uttamadevīvihārasadise ṭhāne kārite ārāme. Migāramātupāsādeti migāramātuyā pāsāde.

19. 第九，“东园”（Pubbārāma），是在舍卫城东部，于一处类似阿努拉德普勒（Anurādhapura）最胜天女寺院的地方所建造的园林。“鹿母讲堂”（Migāramātupāsāda），即鹿母的讲堂。

Tatrāyaṃ anupubbikathā – atīte satasahassakappamatthake padumuttaradasabalaṃ ekā upāsikā aññataraṃ upāsikaṃ attano aggupaṭṭhāyikaṭṭhāne ṭhapentaṃ disvā bhagavantaṃ nimantetvā buddhappamukhassa bhikkhusatasahassassa dānaṃ datvā bhagavato nipaccakāraṃ katvā ‘‘anāgate tumhādisassa [Pg.141] buddhassa aggupaṭṭhāyikā bhaveyya’’nti patthanaṃ akāsi. Sā kappasatasahassaṃ devesu ca manussesu ca saṃsaritvā amhākaṃ bhagavato kāle bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañjayaseṭṭhino gehe sumanadeviyā kucchismiṃ paṭisandhiṃ gaṇhi. Jātakāle cassā visākhāti nāmaṃ akaṃsu. Sā yadā bhagavā bhaddiyanagaraṃ agamāsi, tadā pañcahi dārikāsatehi saddhiṃ bhagavato paccuggamanaṃ katvā paṭhamadassaneneva sotāpannā ahosi.

此中次第的解说如下：在过去十万劫之首，一位优婆夷（upāsikā）见到十力尊莲花上佛将某位优婆夷立于其首席女侍者的地位，于是她便邀请世尊，供养以佛陀为首的十万比丘僧团，并对世尊行顶礼后发愿：“愿我于未来，得为如您一般的佛陀之首席女侍者。”她于天界与人界中轮回了十万劫，在我们世尊的时代，于跋提雅城（Bhaddiyanagara），在富商文荼迦（Meṇḍaka）之子富商陀然阇耶（Dhanañjaya）的家中，投生于苏摩那提毗夫人（Sumanādevī）之胎。出生时，他们为她取名为毘舍佉。当世尊来到跋提雅城时，她与五百名少女一同前去迎接世尊，仅初次见面即成为入流者。

Aparabhāge sāvatthiyaṃ migāraseṭṭhiputtassa puṇṇavaḍḍhanakumārassa gehaṃ gatā, tattha naṃ sasuro migāraseṭṭhi upakāravasena mātuṭṭhāne ṭhapesi. Tasmā migāramātāti vuccati. Sā attano mahallatāpasādhanaṃ vissajjetvā navakoṭīhi bhagavato bhikkhusaṅghassa ca vasanatthāya karīsamatte bhūmibhāge uparibhūmiyaṃ pañcagabbhasatāni heṭṭhābhūmiyaṃ pañcagabbhasatānīti gabbhasahassehi paṭimaṇḍitaṃ pāsādaṃ kāresi. Tena vuttaṃ ‘‘migāramātupāsāde’’ti.

后来，在舍卫城(Sāvatthī)，她到了鹿长者(Migāraseṭṭhi)之子富楼那跋陀罗(Puṇṇavaḍḍhana)童子的家。在那里，她的公公鹿长者因她的恩德，将她置于母亲的地位。因此，她被称为“鹿母(Migāramātā)”。她变卖了自己名为大拉达(Mahallatā)的饰物，花费九千万，为世尊及比丘僧团，在一迦里沙(karīsa)大小的土地上，建造了一座由一千个房间庄严的讲堂——上层五百间，下层五百间。是故，经中说“于鹿母讲堂”。

Kocideva atthoti kiñcideva payojanaṃ. Raññeti rājini. Paṭibaddhoti āyatto. Visākhāya ñātikulato maṇimuttādiracitaṃ tādisaṃ bhaṇḍajātaṃ tassā paṇṇākāratthāya pesitaṃ, taṃ nagaradvārappattaṃ suṅkikā tattha suṅkaṃ gaṇhantā tadanurūpaṃ aggahetvā atirekaṃ gaṇhiṃsu. Taṃ sutvā visākhā rañño tamatthaṃ nivedetukāmā patirūpaparivārena rājanivesanaṃ agamāsi, tasmiṃ khaṇe rājā mallikāya deviyā saddhiṃ antepuraṃ gato hoti. Visākhā okāsaṃ alabhamānā ‘‘idāni labhissāmi, idāni labhissāmī’’ti bhojanavelaṃ atikkamitvā chinnabhattā hutvā pakkāmi. Evaṃ dvīhatīhaṃ gantvāpi okāsaṃ na labhiyeva. Iti rājā aniveditopi tassa atthavinicchayassa okāsākaraṇena ‘‘yathādhippāyaṃ na tīretī’’ti vutto. Tattha yathādhippāyanti adhippāyānurūpaṃ. Na tīretīti na niṭṭhāpeti. Mahāupāsikāya hi rājāyattasuṅkameva rañño datvā itaraṃ vissajjāpetuṃ adhippāyo, so raññā na diṭṭhattā eva na tīrito. Handāti vossaggatthe nipāto. Divā divassāti divasassa divā, majjhanhike kāleti attho. Kenacideva karaṇīyena dvīhatīhaṃ rājanivesanadvāraṃ gacchantī tassa atthassa aniṭṭhitattā niratthakameva upasaṅkamiṃ[Pg.142], bhagavati upasaṅkamanameva pana dassanānuttariyādippaṭilābhakāraṇattā sātthakanti evāhaṃ, bhante, imāya velāya idhāgatāti imamatthaṃ dassentī mahāupāsikā ‘‘idha me, bhante’’tiādimāha.

“‘有某事’，即有某个目的。‘于王’，即于国王。‘有关’，即依附。从毘舍佉(Visākhā)的亲族处，送来了以摩尼宝、珍珠等制成的此类物品作为给她的礼物。当这些物品抵达城门时，税官们在征税时，没有收取相应的税额，而是超额征收。毘舍佉听闻后，想将此事告知国王，便带着合适的随从前往王宫。那时国王正与茉莉夫人(Mallikā)一起进了后宫。毘舍佉得不到机会，心想：‘现在就能见到，现在就能见到’，结果错过了饭时，断了餐食而返回。就这样去了两三天，也还是得不到机会。因此，国王虽未被告知，但因未提供裁决此事的时机，故说他‘未能如其所愿令事终结’。此中，‘如其所愿’，即符合意愿。‘不令终结’，即不令其终。大优婆夷的意图是，只将国王应得的税交给国王，而让其余的退还，但因国王未接见她，此事便未达成。‘Handa’是表示舍弃的虚词。‘于白日之白日’，即白天的日中，意思是正午时分。‘因为某件要事，我两三日前往王宫门口，由于那件事未得终结，所以是徒劳地前往。然而，前来拜见世尊，却是获得无上之见等利益的因缘，所以是有意义的。尊者，我正是因此，才于此时来此。’——为了显示此义，大优婆夷说了‘尊者，我于此……’等开头的文句。

Etamatthanti etaṃ parāyattatāya adhippāyāsamijjhanasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti imaṃ parādhīnāparādhīnavuttīsu ādīnavānisaṃsaparidīpakaṃ udānaṃ udānesi.

“‘知此义’，即了知此‘因受制于人而意愿不遂’之义后。‘诵此自说语’，即诵出此首阐明于依附及不依附他人而活中的过患与利益的自说语。

Tattha sabbaṃ paravasaṃ dukkhanti yaṃ kiñci atthajātaṃ payojanaṃ paravasaṃ parāyattaṃ attano icchāya nipphādetuṃ asakkuṇeyyatāya dukkhaṃ dukkhāvahaṃ hotīti attho. Sabbaṃ issariyaṃ sukhanti duvidhaṃ issariyaṃ lokiyaṃ lokuttarañca. Tattha lokiyaṃ rājissariyādi ceva lokiyajjhānābhiññānibbattaṃ cittissariyañca, lokuttaraṃ maggaphalādhigamanimittaṃ nirodhissariyaṃ. Tesu yaṃ cakkavattibhāvapariyosānaṃ manussesu issariyaṃ, yañca sakkādīnaṃ tasmiṃ tasmiṃ devanikāye ādhipaccabhūtaṃ issariyaṃ, tadubhayaṃ yadipi kammānubhāvena yathicchitanipphattiyā sukhanimittatāya sukhaṃ, vipariṇāmadukkhatāya pana sabbathā dukkhameva. Tathā aniccantikatāya lokiyajjhānanibbattaṃ cittissariyaṃ, nirodhissariyameva pana lokadhammehi akampanīyato anivattisabhāvattā ca ekantasukhaṃ nāma. Yaṃ panettha sabbattheva aparādhīnatāya labhati cittasukhaṃ, taṃ sandhāya satthā ‘‘sabbaṃ issariyaṃ sukha’’nti āha.

此中，“一切从他皆是苦”，其义为：任何所生之利、所成之事，若从属于他、依赖他者，因不能随己意而成办，故是苦，能带来苦。“一切自主皆是乐”：自主有二种，即世间与出世间。其中，世间自主，即是王权等，以及由世间禅定与神通所成之心自主；出世间自主，即以证得道与果为因的灭尽定之自主。于此中，人间以转轮王位为顶点的自主，以及帝释等在各天界的统领权，此二者虽因业力能如意成办，以乐相故而为乐，然因有变易之苦，故在各方面皆是苦。同样，由世间禅定所成之心自主，亦因其无常性而是苦。唯有灭尽定之自主，因不为世间法所动摇，且有不退转之自性，故堪称纯粹之乐。导师是就于一切处不依赖他者而获得的心乐，而说“一切自主皆是乐”。

Sādhāraṇe vihaññantīti idaṃ ‘‘sabbaṃ paravasaṃ dukkha’’nti imassa padassa atthavivaraṇaṃ. Ayañhettha attho – sādhāraṇe payojane sādhetabbe sati tassa parādhīnatāya yathādhippāyaṃ anipphādanato ime sattā vihaññanti vighātaṃ āpajjanti kilamanti. Kasmā? Yogā hi duratikkamāti yasmā kāmayogabhavayogadiṭṭhiyogaavijjāyogā anādikālabhāvitā anupacitakusalasambhārehi pajahituṃ asakkuṇeyyatāya duratikkamā. Etesu diṭṭhiyogo paṭhamamaggena atikkamitabbo, kāmayogo tatiyamaggena. Itare aggamaggena. Iti ariyamaggānaṃ duradhigamanīyattā ime yogā duratikkamā. Tasmā kāmayogādivasena icchitālābhahetu sattā vihaññanti, asādhāraṇe pana cittissariye [Pg.143] nirodhissariye ca sati na kadācipi vighātassa sambhavoti adhippāyo.

“于共享中受恼害”，此句是为阐释“一切从他皆是苦”一词之义。此中义理为：当有共享的事务须要成办时，因其依赖他者而无法如愿完成，故此诸有情会受恼害、遭遇障碍、感到疲惫。何以故？“诸轭实难超”：因为欲轭、有轭、见轭、无明轭，从无始以来即被熏习，对于未积聚善业资粮者，因无法舍离而难以超越。此诸轭中，见轭须由初道超越，欲轭须由第三道超越，其余诸轭须由顶道超越。如是，因诸圣道难以证得，故此诸轭难以超越。是故，诸有情因欲轭等而欲求不得，故受恼害。然而，若有不共之心自主与灭尽自主，则绝无障碍产生之可能，此即其意。

Atha vā sabbaṃ paravasanti yaṃ attano aññappaṭibaddhavuttisaṅkhātaṃ, taṃ sabbaṃ aniccasabhāvatāya dukkhaṃ. ‘‘Yadaniccaṃ taṃ dukkha’’nti hi vuttaṃ. Sabbaṃ issariyanti yaṃ sabbasaṅkhatanissaṭaṃ issariyaṭṭhānatāya issariyanti laddhanāmaṃ nibbānaṃ, taṃ upādisesādivibhāgaṃ sabbaṃ sukhaṃ. ‘‘Nibbānaṃ paramaṃ sukha’’nti (dha. pa. 203-204) hi vuttaṃ. Sādhāraṇeti evaṃ dukkhasukhe vavatthite ime sattā bahusādhāraṇe dukkhakāraṇe nimuggā hutvā vihaññanti. Kasmā? Yogā hi duratikkamāti yasmā te sabbattha nimujjanassa hetubhūtā kāmayogādayo duratikkamā, tasmā tvampi visākhe parāyattamatthaṃ patthetvā alabhamānā vihaññasīti adhippāyo.

再者，“一切从他”，即凡是被称为依附他者而存续者，彼一切皆因无常之自性而为苦。经中实已说：“凡无常者即是苦。”“一切自主”，即已出离一切有为法，因其自主之位而得名为“自主”的涅槃，其有余依等所有分别，一切皆是乐。经中实已说：“涅槃是至上乐。”（法句203-204）“于共享中”：如是，当苦与乐被确立后，此诸有情沉溺于众多共享的苦因中而受恼害。何以故？“诸轭实难超”：因为作为于一切处沉溺之因的欲轭等难以超越。其意为：“是故，毘舍佉(Visākhā)，你也因希求依赖他者的目标而不得，故受恼害。”

Navamasuttavaṇṇanā niṭṭhitā.

第九经释义终。

10. Bhaddiyasuttavaṇṇanā

10. 跋提经释义

20. Dasame anupiyāyanti evaṃ nāmake nagare. Ambavaneti tassa nagarassa avidūre mallarājūnaṃ ekaṃ ambavanaṃ ahosi, tattha mallarājūhi bhagavato vihāro kārito, so ‘‘ambavana’’ntveva vuccati. Anupiyaṃ gocaragāmaṃ katvā tattha bhagavā viharati, tena vuttaṃ ‘‘anupiyāyaṃ viharati ambavane’’ti. Bhaddiyoti tassa therassa nāmaṃ. Kāḷīgodhāya puttoti kāḷīgodhā nāma sākiyānī sakyarājadevī ariyasāvikā āgataphalā viññātasāsanā, tassā ayaṃ putto. Tassa pabbajjāvidhi khandhake (cūḷava. 330-331) āgatova. So pabbajitvā vipassanaṃ paṭṭhapetvā na cirasseva chaḷabhiñño ahosi, terasapi dhutaṅgāni samādāya vattati. Bhagavatā ca ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ uccakulikānaṃ, yadidaṃ bhaddiyo kāḷīgodhāya putto’’ti (a. ni. 1.193) uccakulikabhāve etadagge ṭhapito asītiyā sāvakānaṃ abbhantaro.

20. 第十。在名为阿奴比耶（Anupiyā）的城市。离该城不远处有末罗王族的一座芒果林，末罗王族在那里为世尊建造了一座精舍，它就被称为“芒果林”。世尊以阿奴比耶为行乞村而住于彼处，故云“住于阿奴比耶的芒果林”。跋提（Bhaddiya）是该长老的名字。“迦理瞿陀（Kāḷīgodhā）之子”者，迦理瞿陀是名释迦族女，为释迦王族的王妃，是已证果、了知教法的圣女弟子，此（跋提）是她的儿子。他出家的仪式已载于《犍度》（小品330-331）。他出家后，勤修观（vipassanā），不久即证得六神通，并受持十三头陀支。世尊曾说：“诸比丘，于我出身高贵之声闻比丘弟子中，迦理瞿陀之子跋提为第一。”（增支部1.193）他被立为出身高贵者中的第一人，是八十大声闻之一。

Suññāgāragatoti ‘‘ṭhapetvā gāmañca gāmūpacārañca avasesaṃ arañña’’nti vuttaṃ araññaṃ rukkhamūlañca ṭhapetvā aññaṃ pabbatakandarādi pabbajitasāruppaṃ nivāsaṭṭhānaṃ [Pg.144] janasambādhābhāvato idha suññāgāranti adhippetaṃ. Atha vā jhānakaṇṭakānaṃ saddānaṃ abhāvato vivittaṃ yaṃ kiñci agārampi suññāgāranti veditabbaṃ. Taṃ suññāgāraṃ upagato. Abhikkhaṇanti bahulaṃ. Udānaṃ udānesīti so hi āyasmā araññe divāvihāraṃ upagatopi rattivāsūpagatopi yebhuyyena phalasamāpattisukhena nirodhasukhena ca vītināmeti, tasmā taṃ sukhaṃ sandhāya pubbe attanā anubhūtaṃ sabhayaṃ sapariḷāhaṃ rajjasukhaṃ jigucchitvā ‘‘aho sukhaṃ aho sukha’’nti somanassasahitaṃ ñāṇasamuṭṭhānaṃ pītisamuṭṭhānaṃ samuggirati.

“入于空闲处”者，如所说：“除去村庄及村庄周边，其余为森林”，此处意指除去森林及树下，其他如山洞等适合出家人、无众人聚集之住处，即是空闲处。或因无禅修之刺的音声，任何寂静之屋舍亦当知为空闲处。即前往彼空闲处。“屡屡”者，即多次。“发出感兴语”者，彼具寿于森林中，或日住或夜住，多以果定之乐及灭尽定之乐度时。是故，念于彼乐，而厌离往昔自身所体验之有怖畏、有热恼的王位之乐，发出伴随喜悦、由智而生的欢喜之语：“啊，乐哉！啊，乐哉！”

Sutvāna nesaṃ etadahosīti nesaṃ sambahulānaṃ bhikkhūnaṃ tassa āyasmato ‘‘aho sukhaṃ, aho sukha’’nti udānentassa udānaṃ sutvā ‘‘nissaṃsayaṃ esa anabhirato brahmacariyaṃ caratī’’ti evaṃ parivitakkitaṃ ahosi. Te bhikkhū puthujjanā tassa āyasmato vivekasukhaṃ sandhāya udānaṃ ajānantā evaṃ amaññiṃsu, tena vuttaṃ ‘‘nissaṃsaya’’ntiādi. Tattha nissaṃsayanti asandehena ekantenāti attho. ‘‘Yaṃ so pubbe agāriyabhūto samāno’’ti pāḷiṃ vatvā ‘‘anubhavī’’ti vacanasesena keci atthaṃ vaṇṇenti, apare ‘‘yaṃ sā’’ti paṭhanti, ‘‘yaṃsa pubbe agāriyabhūtassā’’ti pana pāḷi. Tattha yaṃsāti yaṃ assa, sandhivasena hi akārasakāralopo ‘‘evaṃsa te (ma. ni. 1.23; a. ni. 6.58), pupphaṃsā uppajjī’’tiādīsu (pārā. 36) viya. Tassattho – assa āyasmato bhaddiyassa pabbajitato pubbe agāriyabhūtassa gahaṭṭhassa sato yaṃ rajjasukhaṃ anubhūtaṃ. Sā tamanussaramānoti so taṃ sukhaṃ etarahi ukkaṇṭhanavasena anussaranto.

“听到他们的话后，他有了这个想法”：许多比丘听到那位具寿发出“啊，乐哉！啊，乐哉！”的自说语后，心中生起如此的思虑：“此人必是不乐于修梵行。”那些凡夫比丘不知那位具寿是针对远离之乐而发自说语，因此如此认为。所以经中说“必是”等。此中，“必是”(nissaṃsayaṃ)意为“无疑”(asandehena)、“决定”(ekantena)。有人说“他(so)过去曾是在家人”(Yaṃ so pubbe agāriyabhūto samāno)这句巴利，并以“曾体验”(anubhavī)一词补足其义。另一些人读作“yaṃ sā”。然而，巴利应作“yaṃsa pubbe agāriyabhūtassā”。此中“yaṃsa”是“yaṃ assa”的连音，因音节合并而省略了“a”与“sa”，如同“evaṃsa te”、“pupphaṃsā uppajjī”等句。其义为：这位具寿跋提(Bhaddiya)于出家前，当他还是在家居士时所体验到的王国之乐。“他回忆起那”(Sā tamanussaramāno)的意思是：他(so)现在因不喜乐(ukkaṇṭhanavasena)而忆念起那份快乐。

Te bhikkhū bhagavantaṃ etadavocunti te sambahulā bhikkhū ullapanasabhāvasaṇṭhitā tassa anuggahaṇādhippāyena bhagavantaṃ etadavocuṃ, na ujjhānavasena. Aññataranti nāmagottena apākaṭaṃ ekaṃ bhikkhuṃ. Āmantesīti āṇāpesi te bhikkhū saññāpetukāmo. Evanti vacanasampaṭiggahe, sādhūti attho. Puna evanti paṭiññāya. Abhikkhaṇaṃ ‘‘aho sukhaṃ, aho sukha’’nti imaṃ udānaṃ udānesīti yathā te bhikkhū vadanti, taṃ evaṃ tathevāti attano udānaṃ paṭijānāti. Kiṃ pana tvaṃ bhaddiyāti kasmā bhagavā pucchati, kiṃ tassa cittaṃ na jānātīti[Pg.145]? No na jānāti, teneva pana tamatthaṃ vadāpetvā te bhikkhū saññāpetuṃ pucchati. Vuttañhetaṃ – ‘‘jānantāpi tathāgatā pucchanti, jānantāpi na pucchantī’’tiādi. Atthavasanti kāraṇaṃ.

“那些比丘对世尊说了这话”：是说那些众多比丘怀着提携之心，为了帮助他而对世尊说了这话，并非出于抱怨。“某一位”：是指一位名号不显的比丘。“召唤”：是说世尊为了让那些比丘明白而下令。“如是”：是在接受言语时使用，意思是“善哉”。再者，“如是”也表示承认。“他屡次发出‘啊，乐哉！啊，乐哉！’的自说语”：是说正如那些比丘所言，他承认自己的自说语确实如此。世尊为何要问：“跋提，你为何如此？”难道他不知道其心吗？并非不知道，而是为了让他自己说出那个原因，从而使那些比丘明白，所以才问。此话确实曾被说过：“如来知而问，亦有知而不问”等等。“缘由”：是指原因。

Antepureti itthāgārassa sañcaraṇaṭṭhānabhūte rājagehassa abbhantare, yattha rājā nhānabhojanasayanādiṃ kappeti. Rakkhā susaṃvihitāti ārakkhādikatapurisehi gutti suṭṭhu samantato vihitā. Bahipi antepureti aḍḍakaraṇaṭṭhānādike antepurato bahibhūte rājagehe. Evaṃ rakkhito gopito santoti evaṃ rājageharājadhānirajjadesesu anto ca bahi ca anekesu ṭhānesu anekasatehi susaṃvihitarakkhāvaraṇaguttiyā mameva nibbhayatthaṃ phāsuvihāratthaṃ rakkhito gopito samāno. Bhītotiādīni padāni aññamaññavevacanāni. Atha vā bhītoti pararājūhi bhāyamāno. Ubbiggoti sakarajjepi pakatito uppajjanakabhayubbegena ubbiggo calito. Ussaṅkīti ‘‘raññā nāma sabbakālaṃ avissatthena bhavitabba’’nti vacanena sabbattha avissāsavasena tesaṃ tesaṃ kiccakaraṇīyānaṃ paccayaparisaṅkāya ca uddhamukhaṃ saṅkamāno. Utrāsīti ‘‘santikāvacarehipi ajānantasseva me kadāci anattho bhaveyyā’’ti uppannena sarīrakampaṃ uppādanasamatthena tāsena utrāsī. ‘‘Utrasto’’tipi paṭhanti. Vihāsinti evaṃbhūto hutvā vihariṃ.

“内宫(Antepure)”是指作为后宫（女眷）活动场所的王宫的阿邦答勒(abbhantare)，国王在那里沐浴、进食、就寝等。“守卫森严(Rakkhā susaṃvihitā)”是指由内外侍卫等人员从四面八方妥善安排的守护。“外宫(Bahipi antepure)”是指内宫之外的审判厅等王家殿堂。如此“受保护、受守护(rakkhito gopito santo)”是指：在王家殿堂、王都、国土中，内外许多地方，由成百上千妥善安排的护卫、屏障与守护，仅仅为了我一人的无畏与安住而受保护、受守护。“恐惧(Bhīto)”等词是同义词。或者，“恐惧(bhīto)”是指畏惧其他国王。“战栗(Ubbiggo)”是指即便在自己的王国中，也因自然生起的恐惧与忧虑而战栗、动摇。“疑虑(Ussaṅkī)”是指由于“国王应恒时不轻信”之言，而对一切都心怀不信，并对各种应办事项的缘由条件存有疑虑，而向上猜疑。“惊怖(Utrāsī)”是指因生起“即便近侍，也可能在我不知情时，于某个时刻加害于我”的想法，而由足以引生身体颤抖的惊恐所惊吓。亦有读作“Utrasto”者。“我住(Vihāsiṃ)”是指我曾是如此这般而住。

Etarahīti idāni pabbajitakālato paṭṭhāya. Ekoti asahāyo, tena vūpakaṭṭhakāyataṃ dasseti. Abhītotiādīnaṃ padānaṃ vuttavipariyāyena attho veditabbo. Bhayādinimittassa pariggahassa taṃ nimittassa ca kilesassa abhāvenevassa abhītāditāti. Etena cittavivekaṃ dasseti. Appossukkoti sarīraguttiyaṃ nirussukko. Pannalomoti lomahaṃsuppādakassa chambhitattassa abhāvena anuggatalomo. Padadvayenapi serivihāraṃ dasseti. Paradattavuttoti parehi dinnena cīvarādinā vattamāno, etena sabbaso saṅgābhāvadīpanamukhena anavasesabhayahetuvirahaṃ dasseti. Migabhūtena cetasāti vissatthavihāritāya migassa viya jātena cittena. Migo hi amanussapathe araññe vasamāno [Pg.146] vissattho tiṭṭhati, nisīdati, nipajjati, yenakāmañca pakkamati appaṭihatacāro, evaṃ ahampi viharāmīti dasseti. Vuttañhetaṃ paccekabuddhena –

“如今”(etarahi)，即是从出家之时起。“独自”(eko)，即是无伴侣，以此显示身体的远离。“无畏”(abhīto)等词，其义当知与先前所说相反。因为没有了作为恐惧等根源的执取，以及作为此执取之根源的烦恼，他才有了无畏等（品质）。以此显示心的远离。“无勤苦”(appossukko)，即是对守护身体无有忧虑。“身毛不竖”(pannalomo)，即是因无有能令身毛竖立的战栗，故身毛不竖。此二词亦显示了自在而住。“依他施活命”(paradattavutto)，即是依靠他人所施的衣等而活。以此通过显示全无执取，而表明无余断尽了恐惧之因。“心如野鹿”(migabhūtena cetasā)，即是因安住于坦然无惧，心变得如同野鹿一般。诚然，野鹿在无人迹的林野中，坦然无惧地或立、或坐、或卧，来去自如，无有障碍，想去何处便去何处。他以此表示：“我也是如此安住。”正如一位独觉佛所说：

‘‘Migo araññamhi yathā abaddho,Yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno,Eko care khaggavisāṇakappo’’ti. (su. ni. 39;

apa. thera 1.1.95);

犹如林中无缚鹿，随其所欲觅食场；智者观见此自在，应如犀角独游行。

Imaṃ kho ahaṃ, bhante, atthavasanti, bhante, bhagavā yadidaṃ mama etarahi paramaṃ vivekasukhaṃ phalasamāpattisukhaṃ, idameva kāraṇaṃ sampassamāno ‘‘aho sukhaṃ, aho sukha’’nti udānaṃ udānesinti.

尊者，世尊，我正是因为善见此理——我如今所拥有的这最上远离之乐与果定之乐，才发出“啊，乐哉！啊，乐哉！”的自说语。

Etamatthanti etaṃ bhaddiyattherassa puthujjanavisayātītaṃ vivekasukhasaṅkhātamatthaṃ sabbākārato viditvā. Imaṃ udānanti idaṃ sahetukabhayasokavigamānubhāvadīpakaṃ udānaṃ udānesi.

“此义”(etam atthaṃ)：是指（世尊）从一切方面了知了跋提长老那超越凡夫境界、名为远离之乐的义理。“此自说语”(imaṃ udānaṃ)：是指（世尊）发表了这首显示连带其因的恐惧与忧愁得以去除之威力的自说语。

Tattha yassantarato na santi kopāti yassa ariyapuggalassa antarato abbhantare attano citte cittakālussiyakaraṇato cittappakopā rāgādayo āghātavatthuādikāraṇabhedato anekabhedā dosakopā eva kopā na santi maggena pahīnattā na vijjanti. Ayañhi antarasaddo kiñcāpi ‘‘mañca tvañca kimantara’’ntiādīsu (saṃ. ni. 1.228) kāraṇe dissati, ‘‘antaraṭṭhake himapātasamaye’’tiādīsu (mahāva. 346) vemajjhe, ‘‘antarā ca jetavanaṃ antarā ca sāvatthi’’ntiādīsu (udā. 13, 44) vivare, ‘‘bhayamantarato jāta’’ntiādīsu (itivu. 88; mahāni. 5) citte, idhāpi citte eva daṭṭhabbo. Tena vuttaṃ ‘‘antarato attano citte’’ti.

于此，“其内无扰动”(yassantarato na santi kopā)一句，是说：对圣者(ariya puggala)而言，其内在，即于自心，能令心污浊而扰乱心意的贪欲等，以及由怨恨事等种种原因而生的种种瞋恚——此等扰动，皆因已被道断除而不复存在。此`antara`（内）一词，虽于“我与汝，有何因”（《相应部》1.228）等句中为“原因”义，于“于结冰时之中间八日”（《大品》346）等句中为“中间”义，于“于祇陀林(Jetavana)与舍卫城之间”（《自说经》13, 44）等句中为“间隔”义，于“怖畏从内生”（《如是语经》88；《大义释》5）等句中为“心”义，然于此处，亦应解作“心”义。是故说：“内在”(antarato)即“于自心”。

Itibhavābhavatañca vītivattoti yasmā bhavoti sampatti, abhavoti vipatti. Tathā bhavoti vuddhi, abhavoti hāni. Bhavoti vā sassataṃ, abhavoti ucchedo. Bhavoti vā puññaṃ, abhavoti pāpaṃ. Bhavoti vā sugati, abhavoti duggati. Bhavoti vā khuddako, abhavoti mahanto. Tasmā yā sā sampattivipattivuḍḍhihānisassatucchedapuññapāpasugatiduggati- khuddakamahantaupapattibhavānaṃ vasena iti anekappakārā bhavābhavatā vuccati. Catūhipi [Pg.147] ariyamaggehi yathāsambhavaṃ tena tena nayena taṃ itibhavābhavatañca vītivatto atikkanto hoti. Atthavasena vibhatti vipariṇāmetabbā. Taṃ vigatabhayanti taṃ evarūpaṃ yathāvuttaguṇasamannāgataṃ khīṇāsavaṃ cittakopābhāvato itibhavābhavasamatikkamato ca bhayahetuvigamena vigatabhayaṃ, vivekasukhena aggaphalasukhena ca sukhiṃ, vigatabhayattā eva asokaṃ. Devā nānubhavanti dassanāyāti adhigatamagge ṭhapetvā sabbepi upapattidevā vāyamantāpi cittacāradassanavasena dassanāya daṭṭhuṃ nānubhavanti na abhisambhuṇanti na sakkonti, pageva manussā. Sekkhāpi hi puthujjanā viya arahato cittappavattiṃ na jānanti.

所谓“超越了有与无的状态”者：因为“有”(bhava)是成就，“无”(abhava)是衰败；同样地，“有”是增长，“无”是减损；或“有”是常见，“无”是断见；或“有”是福，“无”是恶；或“有”是善趣，“无”是恶趣；或“有”是小，“无”是大。因此，依成就与衰败、增长与减损、常见与断见、福与恶、善趣与恶趣、小与大等诸有，而说有此等多种形态的“有与无的状态”(bhavābhavatā)。他通过四种圣道，依其相应方式及理则，超越了此等有与无的状态。此处应依义理转换格。所谓“彼已离怖畏”者，是指彼具足如是所述功德的漏尽者，因心无扰动且超越了有与无的状态，怖畏之因已离，故无怖畏；以远离之乐及顶果之乐而安乐；正因离怖畏，故无忧。所谓“诸天不能见”者，是指除了已证道的（天人），所有化生天(upapattideva)即使努力，也不能通过见心行的方式得见（其心），更何况是人。确实，有学(sekha)也如凡夫一般，不知阿罗汉的心行。

Dasamasuttavaṇṇanā niṭṭhitā.

第十经释义终。

Niṭṭhitā ca mucalindavaggavaṇṇanā.

目支邻陀品释义终。

3. Nandavaggo

3. 难陀品

1. Kammavipākajasuttavaṇṇanā

1. 业报所生经释义

21. Nandavaggassa [Pg.148] paṭhame aññataro bhikkhūti nāmagottena apākaṭo eko khīṇāsavabhikkhu. So kira rājagahavāsī kulaputto moggallānattherena saṃvejito saṃsāradosaṃ disvā satthu santike pabbajitvā sīlāni sodhetvā catusaccakammaṭṭhānaṃ gahetvā na cirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tassa aparabhāge kharo ābādho uppajji, so paccavekkhaṇāya adhivāsento viharati. Khīṇāsavānañhi cetasikadukkhaṃ nāma natthi, kāyikadukkhaṃ pana hotiyeva. So ekadivasaṃ bhagavato dhammaṃ desentassa nātidūre ṭhāne dukkhaṃ adhivāsento pallaṅkena nisīdi. Tena vuttaṃ ‘‘bhagavato avidūre nisinno hotī’’tiādi.

21. 难陀品第一中，有一位不知名姓的漏尽比丘。据说这位王舍城（Rājagaha）良家子（kulaputta），为目犍连（Moggallāna）长老所警策，见轮回之过患，遂于世尊处出家。他清净戒行，受持四圣谛业处，不久即精勤修习观（vipassanā），证得阿罗汉果。后来，他身患重疾，以省察安忍而住。诚然，漏尽者无有心苦，然身苦实有。一日，世尊说法时，该比丘于离世尊不远处，结跏趺坐，忍受痛苦。是故（经中）云：“坐于离世尊不远处”等。

Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti bandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanhārūni na namanti, tasmā so tathā nisinno hoti. Purāṇakammavipākajanti pubbe katassa kammassa vipākabhāvena jātaṃ, purāṇakammavipāke vā sukhadukkhappakāre vipākavaṭṭasamudāye tadekadesabhāvena jātaṃ. Kiṃ taṃ? Dukkhaṃ. Purāṇakammavipākajanti ca iminā tassa ābādhassa kammasamuṭṭhānataṃ dassento opakkamikautuvipariṇāmajādibhāvaṃ paṭikkhipati. Dukkhanti pacurajanehi khamituṃ asakkuṇeyyaṃ. Tibbanti tikhiṇaṃ, abhibhavitvā pavattiyā bahalaṃ vā. Kharanti kakkhaḷaṃ. Kaṭukanti asātaṃ. Adhivāsentoti upari vāsento sahanto khamanto.

于此，“结跏趺坐”（pallaṅka）指周匝盘绕双腿而坐。“盘起”（ābhujitvā）即是结缚。“端身正坐”（ujuṃ kāyaṃ paṇidhāya）指端正上身，使十八节脊椎骨节节对齐。如是坐者，皮、肉、筋腱则不弯曲，是故彼如是而坐。“宿业所感”（purāṇakammavipākaja）指由过去所造之业的果报而生，或于宿业果报中，在具有苦乐等差别的果报聚集里，作为其一部分而生起。此为何物？即是苦。说“宿业所感”，是为显示此病痛乃由业生起，从而排除由外力、时节变化等所致。“苦”（dukkha）指为众人所难忍受者。“剧烈”（tibba）指猛利，或指其生起时具有压倒性的强盛。“粗重”（khara）指粗糙。“苦楚”（kaṭuka）指不适意。“忍受”（adhivāsento）指安住其上、忍耐、堪忍。

Sato sampajānoti vedanāpariggāhakānaṃ satisampajaññānaṃ vasena satimā sampajānanto ca. Idaṃ vuttaṃ hoti – ‘‘ayaṃ vedanā nāma hutvā abhāvaṭṭhena aniccā, aniṭṭhārammaṇādipaccaye paṭicca uppannattā paṭiccasamuppannā, uppajjitvā ekantena bhijjanasabhāvattā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti vedanāya aniccatāsallakkhaṇavasena satokāritāya sato[Pg.149], aviparītasabhāvapaṭivijjhanavasena sampajāno ca hutvā. Atha vā sativepullapattiyā sabbattheva kāyavedanācittadhammesu suṭṭhu upaṭṭhitasatitāya sato, tathā paññāvepullappattiyā pariggahitasaṅkhāratāya sampajāno. Avihaññamānoti ‘‘assutavā, bhikkhave, puthujjano aññataraññatarena dukkhadhammena phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjatī’’ti vuttanayena andhaputhujjano viya na vihaññamāno maggeneva samugghātitattā cetodukkhaṃ anuppādento kevalaṃ kammavipākajaṃ sarīradukkhaṃ adhivāsento samāpattiṃ samāpanno viya nisinno hoti. Addasāti taṃ āyasmantaṃ adhivāsanakhantiyā tathā nisinnaṃ addakkhi.

所谓具念正知者，即以把握诸受之念与正知故，而为具念、正知者。此即是说：“此所谓受，有而后无，以无有故，是为无常；缘于不可意所缘等因而生，故是缘生；生已，必然有毁坏之性，故是尽法、灭法、离贪法、息法。”如是，以善观受之无常相而作意，故为具念；以通达无颠倒之自性，故为正知。或以念增长故，于一切身、受、心、法中善安住念，故为具念；同样，以慧增长故，已把握诸行，故为正知。所谓不被恼害者，即不像“诸比丘，无闻凡夫为某种苦法所触时，便忧愁、疲惫、悲叹、捶胸哭泣、陷入昏乱”中所说的无闻凡夫那样被恼害，由道断除故，不生心苦，仅安忍业异熟所生之身苦，如入等至者般而坐。所谓看见，即看见那位具寿以安忍之力如是而坐。

Etamatthanti etaṃ tādisassapi rogassa vejjādīhi tikicchanatthaṃ anussukkāpajjanakāraṇaṃ khīṇāsavānaṃ lokadhammehi anupalepitasaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ saṅkhatadhammānaṃ yehi kehici dukkhadhammehi avighātapattivibhāvanaṃ udānaṃ udānesi.

所谓此义，即是（世尊）从一切行相了知此义：对诸漏尽者而言，此义即是不为世间法所染，亦是其面对如是疾病，不热衷于医者等之治疗的原因。（世尊）遂诵此优陀那，此优陀那乃开显于诸有为法中，不为任何苦法所恼害。

Tattha sabbakammajahassāti pahīnasabbakammassa. Aggamaggassa hi uppannakālato paṭṭhāya arahato sabbāni kusalākusalakammāni pahīnāni nāma honti paṭisandhiṃ dātuṃ asamatthabhāvato, yato ariyamaggañāṇaṃ kammakkhayakaranti vuccati. Bhikkhunoti bhinnakilesatāya bhikkhuno. Dhunamānassa pure kataṃ rajanti arahattappattito pubbe kataṃ rāgarajādimissatāya rajanti laddhanāmaṃ dukkhavedanīyaṃ kammaṃ vipākapaṭisaṃvedanena taṃ dhunantassa viddhaṃsentassa, arahattappattiyā parato pana sāvajjakiriyāya sambhavoyeva natthi, anavajjakiriyā ca bhavamūlassa samucchinnattā samucchinnamūlatāya pupphaṃ viya phaladānasamatthatāya abhāvato kiriyamattāva hoti.

此处“弃舍一切业”是指已舍弃一切业。因为从至上道生起时开始，阿罗汉的所有善恶业都被称为已舍弃，因其已无力给予结生，因此圣道智被称为业的灭尽者。“比丘”是因其烦恼已被破除。“涤荡前尘垢”是指在证得阿罗汉果之前所造、因与贪尘等混合而被称为“尘垢”、会带来苦受的业，通过感受其果报而涤荡、摧毁它。而在证得阿罗汉果之后，有罪之行绝无可能生起；至于无罪之行，因其有的根已被断绝，犹如根已断之树的花，不再具有产生果实的能力，故仅是唯作而已。

Amamassāti rūpādīsu katthaci mamanti gahaṇābhāvato amamassa mamaṅkārarahitassa. Yassa hi mamaṅkāro atthi, so attasinehena vejjādīhi sarīraṃ paṭijaggāpeti. Arahā pana amamo, tasmā so sarīrajagganepi udāsīnadhātukova. Ṭhitassāti catubbidhampi oghaṃ taritvā nibbānathale ṭhitassa, paṭisandhiggahaṇavasena vā sandhāvanassa abhāvena ṭhitassa[Pg.150]. Sekkhaputhujjanā hi kilesābhisaṅkhārānaṃ appahīnattā cutipaṭisandhivasena saṃsāre dhāvanti nāma, arahā pana tadabhāvato ṭhitoti vuccati. Atha vā dasavidhe khīṇāsavasaṅkhāte ariyadhamme ṭhitassa. Tādinoti ‘‘paṭikūle appaṭikūlasaññī viharatī’’tiādinā (paṭi. ma. 3.17) nayena vuttāya pañcavidhāya ariyiddhiyā aṭṭhahi lokadhammehi akampaniyāya chaḷaṅgupekkhāya ca samannāgatena iṭṭhādīsu ekasadisatāsaṅkhātena tādībhāvena tādino. Attho natthi janaṃ lapetaveti ‘‘mama bhesajjādīni karothā’’ti janaṃ lapituṃ kathetuṃ payojanaṃ natthi sarīre nirapekkhabhāvato. Paṇḍupalāso viya hi bandhanā pavutto sayamevāyaṃ kāyo bhijjitvā patatūti khīṇāsavānaṃ ajjhāsayo. Vuttañhetaṃ –

“无我所”（Amamassa）者，于色等诸法不起“我所有”之执，因无执取故称无我所，即离我所执者。凡有我所执者，必因自爱而令医师等调治其身；阿罗汉既无我所，故于护身之事亦超然。“安住”（Ṭhitassa）者，谓已渡四瀑流而住涅槃陆地，或因不复有结生相续故称安住。有学与凡夫因烦恼行未断，随生死流轮回奔逸；阿罗汉既无此患，故称安住。或言安住于十种漏尽者之圣法中。“如是者”（Tādino）者，如《无碍解道》(Paṭisambhidāmagga)所说“于可厌处住不厌想”等，依此理趣，具有五种圣神通，不为八世间法所动摇，具足六支舍，于顺逆境中平等如一，有此“如是”之德，故称“如是者”。“无须对人言说”（Attho natthi janaṃ lapetaveti）者，因于身体无所希求，故无需“为我备药”等言语。漏尽者之意向是：犹如枯叶脱离其蒂，愿此身自行毁坏堕落。诚如所言：

‘‘Nābhikaṅkhāmi maraṇaṃ, nābhikaṅkhāmi jīvitaṃ;

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā’’ti. (theragā. 606);

不求于死，亦不恋生；唯待时节，如佣待薪。

Atha vā yaṃkiñci nimittaṃ dassetvā ‘‘kiṃ ayyassa icchitabba’’nti janaṃ lapetave paccayehi nimantanavasena lapāpetuṃ khīṇāsavassa attho natthi tādisassa micchājīvassa maggeneva samugghātitattāti attho. Iti bhagavā ‘‘kissāyaṃ thero attano rogaṃ vejjehi atikicchāpetvā bhagavato avidūre nisīdatī’’ti cintentānaṃ tassa atikicchāpane kāraṇaṃ pakāsesi.

或者，有人以某种征象暗示，引人说：“尊者需要什么？”，以使人因资具而开口邀请，这对漏尽者来说是没有意义的，因为这种邪命已被道彻底根除。就这样，对于那些心中思量“这位长老为何不让医师治疗自己的疾病，却坐在世尊不远处呢？”的人，世尊开示了长老不求治疗的原因。

Paṭhamasuttavaṇṇanā niṭṭhitā.

第一经释义终。

2. Nandasuttavaṇṇanā

2. 难陀经释义

22. Dutiye nandoti tassa nāmaṃ. So hi cakkavattilakkhaṇūpetattā mātāpitaro saparijanaṃ sakalañca ñātiparivaṭṭaṃ nandayanto jātoti ‘‘nando’’ti nāmaṃ labhi. Bhagavato bhātāti bhagavato ekapituputtatāya bhātā. Na hi bhagavato sahodarā uppajjanti, tena vuttaṃ ‘‘mātucchāputto’’ti, cūḷamātuputtoti attho. Mahāpajāpatigotamiyā hi so putto. Anabhiratoti na abhirato. Brahmacariyanti [Pg.151] brahmaṃ seṭṭhaṃ uttamaṃ cariyaṃ ekāsanaṃ ekaseyyaṃ methunaviratiṃ. Sandhāretunti paṭhamacittato yāvacarimakacittaṃ sammā paripuṇṇaṃ parisuddhaṃ dhāretuṃ pavattetuṃ. Dutiyena cettha brahmacariyapadena maggabrahmacariyassāpi saṅgaho veditabbo. Sikkhaṃ paccakkhāyāti upasampadakāle bhikkhubhāvena saddhiṃ samādinnaṃ nibbattetabbabhāvena anuṭṭhitaṃ tividhampi sikkhaṃ paṭikkhipitvā, vissajjetvāti attho. Hīnāyāti gihibhāvāya. Āvattissāmīti nivattissāmi.

22. 第二则，难陀是他的名字。他因具足转轮圣王之相，令父母、眷属以及一切亲族欢喜，因此得名“难陀”。他是世尊的弟弟，因为和世尊是同父所生。世尊没有同胞兄弟，所以说他是“姨母之子”，意思是小姨母的儿子。他实际上是摩诃波阇波提·乔达弥(Mahāpajāpatī Gotamī)的儿子。“不乐”是指不欢喜。“梵行”是指最殊胜的修行，包括独坐、独卧、断绝淫欲。“坚持”是指从最初的心念直到临终的最后一念，都能正确、完整、清净地保持下去。这里第二个“梵行”一词，也应该理解为包含道之梵行。“舍学”是指在受具足戒之时，把与比丘身份一起受持，却没有按照应该成就的状态去实行的三学，全部放弃、舍弃的意思。“卑劣”是指在家生活。“我将还俗”是指我将返回（世俗生活）。

Kasmā panāyaṃ evamārocesīti? Etthāyaṃ anupubbikathā – bhagavā pavattavaradhammacakko rājagahaṃ gantvā veḷuvane viharanto ‘‘puttaṃ me ānetvā dassethā’’ti suddhodanamahārājena pesitesu sahassasahassaparivāresu dasasu dūtesu saha parivārena arahattaṃ pattesu sabbapacchā gantvā arahattappattena kāḷudāyittherena gamanakālaṃ ñatvā maggavaṇṇanaṃ vaṇṇetvā jātibhūmigamanāya yācito vīsatisahassakhīṇāsavaparivutto kapilavatthunagaraṃ gantvā ñātisamāgame pokkharavassaṃ aṭṭhuppattiṃ katvā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathetvā punadivase piṇḍāya paviṭṭho ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā nivesanaṃ gantvā ‘‘dhammañcare’’ti (dha. pa. 169) gāthāya mahāpajāpatiṃ sotāpattiphale, rājānaṃ sakadāgāmiphale patiṭṭhāpesi.

然则他为何如此禀告呢？此事有如下次第缘起：世尊(Bhagavā)转动无上法轮后，前往王舍城(Rājagaha)，住于竹林(Veḷuvana)中。当时，净饭大王(Suddhodanamahārājā)曾派遣十批使者，每批各带一千随从，嘱咐道：“请将我儿带来见我。”然而这些使者及其随从皆证得了阿罗汉果。最后前往的黑优陀夷(Kāḷudāyī)长老也证得阿罗汉果，他知晓动身的时机，便赞颂沿途风光，以此劝请世尊返回故土。于是，世尊率领两万漏尽者，前往迦毗罗卫(Kapilavatthu)城。在亲族聚会时，世尊降下莲花雨，并以此为缘起宣说了《韦桑达拉本生》(Vessantarajātaka)。次日，入城托钵时，以“奋起莫放逸”(uttiṭṭhe nappamajjeyyā)之偈，令其父王立于须陀洹果；返回王宫后，又以“应行于法”(dhammañcare)之偈，令摩诃波阇波提(Mahāpajāpatī)立于须陀洹果，令国王立于斯陀含果。

Bhattakiccāvasāne pana rāhulamātuguṇakathaṃ nissāya candakinnarījātakaṃ (jā. 1.14.18 ādayo) kathetvā tatiyadivase nandakumārassa abhisekagehappavesanavivāhamaṅgalesu vattamānesu piṇḍāya pavisitvā nandakumārassa hatthe pattaṃ datvā maṅgalaṃ vatvā uṭṭhāyāsanā pakkamanto kumārassa hatthato pattaṃ na gaṇhi. Sopi tathāgate gāravena ‘‘pattaṃ te, bhante, gaṇhathā’’ti vattuṃ nāsakkhi. Evaṃ pana cintesi, ‘‘sopānasīse pattaṃ gaṇhissatī’’ti, satthā tasmiṃ ṭhāne na gaṇhi. Itaro ‘‘sopānamūle gaṇhissatī’’ti cintesi, satthā tatthapi na gaṇhi. Itaro ‘‘rājaṅgaṇe gaṇhissatī’’ti cintesi, satthā tatthapi na gaṇhi. Kumāro nivattitukāmo anicchāya gacchanto gāravena ‘‘pattaṃ gaṇhathā’’ti vattuṃ na sakkoti, ‘‘idha gaṇhissati, ettha gaṇhissatī’’ti cintento gacchati.

用餐结束后，世尊因罗睺罗母亲的功德而讲述了《月光紧那罗本生经》(Candakinnarījātaka)。第三天，正值难陀王子举行加冕、入新居与婚礼等庆典，世尊入城乞食，将钵交到难陀王子手中，说了祝福语后，便从座位起身离去，却没有从王子手中取回钵。难陀王子出于对世尊的恭敬，不敢说：“尊者，请取钵。”他心想：“世尊会在台阶顶端取钵吧”，但世尊没有在那里取。他又想：“会在台阶脚下取钵吧”，世尊也没有在那里取。他又想：“会在王家庭院取钵吧”，世尊依然没有在那里取。王子本想返回，但出于恭敬，只好不情愿地跟着走，不敢说“请取钵”，只能一路心想：“他会在这里取，会在那里取”。

Tasmiṃ [Pg.152] khaṇe janapadakalyāṇiyā ācikkhiṃsu, ‘‘ayye bhagavā, nandarājānaṃ gahetvā gacchati, tumhehi vinā karissatī’’ti. Sā udakabindūhi paggharantehi aḍḍhullikhitehi kesehi vegena pāsādaṃ āruyha sīhapañjaradvāre ṭhatvā ‘‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’’ti āha. Taṃ tassā vacanaṃ tassa hadaye tiriyaṃ patitvā viya ṭhitaṃ. Satthāpissa hatthato pattaṃ aggahetvāva taṃ vihāraṃ netvā ‘‘pabbajissasi nandā’’ti āha. So buddhagāravena ‘‘na pabbajissāmī’’ti avatvā, ‘‘āma, pabbajissāmī’’ti āha. Satthā tena hi nandaṃ pabbājethāti kapilavatthupuraṃ gantvā tatiyadivase taṃ pabbājesi. Sattame divase mātarā alaṅkaritvā pesitaṃ ‘‘dāyajjaṃ me, samaṇa, dehī’’ti vatvā attanā saddhiṃ ārāmāgataṃ rāhulakumāraṃ pabbājesi. Punekadivasaṃ mahādhammapālajātakaṃ (jā. 1.10.92 ādayo) kathetvā rājānaṃ anāgāmiphale patiṭṭhāpesi.

那时，有人禀告国美(Janapadakalyāṇī)：“夫人，世尊正带着难陀王子离开，他将使你孤单。”她头发半梳，水珠滴落，急忙登上宫殿，站在狮子窗前喊道：“夫君，请快回来！”这句话仿佛横贯其心。世尊未从他手中取钵，便将他带到寺院，问道：“难陀，你愿意出家吗？”他出于对佛陀的敬重，未说“我不出家”，而是回答：“是的，我愿意出家。”于是世尊说：“那么，就让难陀出家吧。”世尊便带他前往迦毗罗卫(Kapilavatthu)，于第三日令他出家。第七日，罗睺罗(Rāhula)王子被母亲妆扮后派来，他来到寺院对世尊说：“沙门，请给我我的继承权。”世尊便令他出家。又有一日，世尊讲述《大法护本生》(Mahādhammapālajātaka)，令国王证得阿那含果。

Iti bhagavā mahāpajāpatiṃ sotāpattiphale, pitaraṃ tīsu phalesu patiṭṭhāpetvā bhikkhusaṅghaparivuto punadeva rājagahaṃ gantvā tato anāthapiṇḍikena sāvatthiṃ āgamanatthāya gahitapaṭiñño niṭṭhite jetavanamahāvihāre tattha gantvā vāsaṃ kappesi. Evaṃ satthari jetavane viharante āyasmā nando attano anicchāya pabbajito kāmesu anādīnavadassāvī janapadakalyāṇiyā vuttavacanamanussaranto ukkaṇṭhito hutvā bhikkhūnaṃ attano anabhiratiṃ ārocesi. Tena vuttaṃ ‘‘tena kho pana samayena āyasmā nando…pe… hīnāyāvattissāmī’’ti.

如是，世尊令大波阇波提(Mahāpajāpatī)证得须陀洹果，令其父王证得三果，之后在比丘僧团的围绕下，再次前往王舍城(Rājagaha)。其后，应给孤独(Anāthapiṇḍika)之请，承诺前往舍卫城(Sāvatthī)，待祇陀林(Jetavana)大精舍建成后，便前往彼处安住。世尊住于祇陀林时，具寿难陀非自愿出家，不见欲乐之过患，时常忆念国美(Janapadakalyāṇī)所说的话，心生苦闷，遂向众比丘诉说自己的不乐。故经中说：“尔时，具寿难陀……我将还俗。”

Kasmā pana naṃ bhagavā evaṃ pabbājesīti? ‘‘Puretarameva ādīnavaṃ dassetvā kāmehi naṃ vivecetuṃ na sakkā, pabbājetvā pana upāyena tato vivecetvā uparivisesaṃ nibbattessāmī’’ti veneyyadamanakusalo satthā evaṃ naṃ paṭhamaṃ pabbājesi.

然而世尊为何这样让他出家呢？“如果先指出欲乐的过患，是无法让他从欲乐中解脱的；但让他出家后，再用方法使他从欲乐中解脱，就能让他生起更高的殊胜。”善于调伏所应调伏者的导师，最初就这样让他出家了。

Sākiyānīti sakyarājadhītā. Janapadakalyāṇīti janapadamhi kalyāṇī rūpena uttamā chasarīradosarahitā, pañcakalyāṇasamannāgatā. Sā hi yasmā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā naccodātā atikkantā mānusakavaṇṇaṃ appattā dibbavaṇṇaṃ, tasmā chasarīradosarahitā. Chavikalyāṇaṃ maṃsakalyāṇaṃ nakhakalyāṇaṃ aṭṭhikalyāṇaṃ vayakalyāṇanti imehi pañcahi kalyāṇehi samannāgatā.

释迦女(Sākiyānī)，是释迦王的女儿。国美(Janapadakalyāṇī)，是指在一个国家里容貌最出色的女子，没有六种身体上的缺陷，具有五种美。她既不太高也不太矮，既不太瘦也不太胖，既不太黑也不太白，超越了凡人的肤色，但又没有达到天人的肤色，因此说她没有六种身体上的缺陷。她具有皮肤美、肌肉美、指甲美、骨骼美、年龄美这五种美。

Tattha [Pg.153] attano sarīrobhāsena dasadvādasahatthe ṭhāne ālokaṃ karoti, piyaṅgusamā vā suvaṇṇasamā vā hoti, ayamassā chavikalyāṇatā. Cattāro panassā hatthapādā mukhapariyosānañca lākhārasaparikammakataṃ viya rattapavāḷarattakambalena sadisaṃ hoti, ayamassā maṃsakalyāṇatā. Vīsati nakhapattāni maṃsato amuttaṭṭhāne lākhārasaparikitāni viya muttaṭṭhāne khīradhārāsadisāni honti, ayamassā nakhakalyāṇatā. Dvattiṃsadantā suphusitā parisuddhapavāḷapantisadisā vajirapantī viya khāyanti, ayamassā aṭṭhikalyāṇatā. Vīsativassasatikāpi samānā soḷasavassuddesikā viya hoti nippalitā, ayamassā vayakalyāṇatā. Sundarī ca hoti evarūpaguṇasamannāgatā, tena vuttaṃ ‘‘janapadakalyāṇī’’ti.

她的身体散发的光芒能够照亮十到十二肘的范围，肤色或如小米(piyaṅgu)，或如黄金，这就是她的皮肤美。她的双手双脚和嘴唇，就像涂了红漆一样，像红珊瑚或红色羊毛一样，这就是她的肌肉美。二十个指甲，在与肉相连的部分，就像涂了红漆一样；在与肉分离的部分，像乳汁一般，这就是她的指甲美。三十二颗牙齿排列整齐，像一列纯净的珊瑚，又如一排金刚石般闪耀，这就是她的骨骼美。即使活到一百二十岁，也像十六岁左右一样，没有白发，这就是她的年龄美。她拥有如此美丽的品质，因此被称为“国美”。

Gharā nikkhamantassāti anādare sāmivacanaṃ, gharato nikkhamatoti attho. ‘‘Gharā nikkhamanta’’ntipi paṭhanti. Upaḍḍhullikhitehi kesehīti itthambhūtalakkhaṇe karaṇavacanaṃ, vippakatullikhitehi kesehi upalakkhitāti attho. ‘‘Aḍḍhullikhitehī’’tipi paṭhanti. Ullikhananti ca phaṇakādīhi kesasaṇṭhāpanaṃ, ‘‘aḍḍhakāravidhāna’’ntipi vadanti. Apaloketvāti sineharasavipphārasaṃsūcakena aḍḍhakkhinā ābandhantī viya oloketvā. Maṃ, bhanteti pubbepi ‘‘ma’’nti vatvā ukkaṇṭhākulacittatāya puna ‘‘maṃ etadavocā’’ti āha. Tuvaṭanti sīghaṃ. Tamanussaramānoti taṃ tassā vacanaṃ, taṃ vā tassā ākārasahitaṃ vacanaṃ anussaranto.

“从家出走者”(Gharā nikkhamantassa)是轻蔑义的属格，意思是“从家中出走”。也有读作“从家出走”(Gharā nikkhamanta)的。“头发半梳”(Upaḍḍhullikhitehi kesehi)是表示状态的具格，意思是“以半梳的头发为特征”。也有读作“半梳”(Aḍḍhullikhitehi)的。梳理是用梳子等工具整理头发，也称为“半作法”。“回望”是指用半睁的眼睛，带着爱意与情味地凝视，仿佛在束缚对方。“尊者，我”(Maṃ, bhante)——先前已说过“我”，（此处）因内心焦躁不安，故又说“他对我说了这番话”。“迅速”(Tuvaṭaṃ)意即快速。“忆念彼”是指忆念她的话语，或忆念她说话时的神态。

Bhagavā tassa vacanaṃ sutvā ‘‘upāyenassa rāgaṃ vūpasamessāmī’’ti iddhibalena naṃ tāvatiṃsabhavanaṃ nento antarāmagge ekasmiṃ jhāmakhette jhāmakhāṇumatthake nisinnaṃ chinnakaṇṇanāsānaṅguṭṭhaṃ ekaṃ paluṭṭhamakkaṭiṃ dassetvā tāvatiṃsabhavanaṃ nesi. Pāḷiyaṃ pana ekakkhaṇeneva satthārā tāvatiṃsabhavanaṃ gataṃ viya vuttaṃ, taṃ gamanaṃ avatvā tāvatiṃsabhavanaṃ sandhāya vuttaṃ. Gacchantoyeva hi bhagavā āyasmato nandassa antarāmagge taṃ paluṭṭhamakkaṭiṃ dasseti. Yadi evaṃ kathaṃ samiñjanādinidassanaṃ? Taṃ antaradhānanidassananti gahetabbaṃ. Evaṃ satthā taṃ tāvatiṃsabhavanaṃ netvā sakkassa devarañño upaṭṭhānaṃ āgatāni kakuṭapādāni pañca accharāsatāni attānaṃ vanditvā ṭhitāni [Pg.154] dassetvā janapadakalyāṇiyā tāsaṃ pañcannaṃ accharāsatānaṃ rūpasampattiṃ paṭicca visesaṃ pucchi. Tena vuttaṃ – ‘‘atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā…pe… kakuṭapādānī’’ti.

世尊听了难陀(Nanda)的话，心想：“我要用方法平息他的贪欲。”便以神通力带他前往三十三天(Tāvatiṃsa)。途中在一处焦土上，让他看见一只坐在烧焦树桩顶上、被割去耳鼻及尾巴的烧焦母猴，然后带他到了三十三天。不过，巴利文中是说导师仿佛一瞬间就到了三十三天，此说并未提及行程，而是针对三十三天而言。因为世尊正是在带具寿难陀去的路上，让他看见了那只烧焦的母猴。若如此，如何解释屈臂等示现？应当理解为隐没的示现。就这样，导师带他到三十三天后，向他展示了前来侍奉帝释天王(Sakka devarāja)的五百位鹅足天女，她们正顶礼站立。世尊就国美(Janapadakalyāṇī)与这五百位鹅足天女的美貌差别询问具寿难陀。因此说：“那时世尊握住具寿难陀的手臂……鹅足天女等。”

Tattha bāhāyaṃ gahetvāti bāhumhi gahetvā viya. Bhagavā hi tadā tādisaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi, yathā āyasmā nando bhuje gahetvā bhagavatā nīyamāno viya ahosi. Tattha ca bhagavatā sace tassa āyasmato tāvatiṃsadevalokassa dassanaṃ pavesanameva vā icchitaṃ siyā, yathānisinnasseva tassa taṃ devalokaṃ dasseyya lokavivaraṇiddhikāle viya, tameva vā iddhiyā tattha peseyya. Yasmā panassa dibbattabhāvato manussattabhāvassa yo nihīnajigucchanīyabhāvo, tassa sukhaggahaṇatthaṃ antarāmagge taṃ makkaṭiṃ dassetukāmo, devalokasirivibhavasampattiyo ca ogāhetvā dassetukāmo ahosi, tasmā taṃ gahetvā tattha nesi. Evañhissa tadatthaṃ brahmacariyavāse visesato abhirati bhavissatīti.

于此，“抓住手臂”(bāhāyaṃ gahetvā)即如抓住手臂一般。当时，世尊确实行使了这样的神通，使得具寿难陀(Nanda)就好像被世尊抓住手臂带走一样。于此，如果世尊只是想让那位具寿看见或进入三十三天(Tāvatiṃsa)界，那么，就像施展“开显世界”的神通时一样，他可以让具寿安坐原地就看见那个天界，或者以神通力将他送往那里。然而，世尊之所以要亲自带他去，是为让他轻易地领会到，相较于天神之身，人身是何等低劣可厌。为此，世尊想在途中向他示现那只母猴，并让他深入体会天界的荣耀、财富与圆满，所以才抓住他带到那里。如此，他将因此对梵行生活生起特别的欣喜。

Kakuṭapādānīti rattavaṇṇatāya pārāvatasadisapādāni. Tā kira sabbāpi kassapassa bhagavato sāvakānaṃ pādamakkhanateladānena tādisā sukumārapādā ahesuṃ. Passasi noti passasi nu. Abhirūpatarāti visiṭṭharūpatarā. Dassanīyatarāti divasampi passantānaṃ atittikaraṇaṭṭhena passitabbatarā. Pāsādikatarāti sabbāvayavasobhāya samantato pasādāvahatarā.

“鸽足”(Kakuṭapādāni)，是说其足因呈红色而如鸽足。据说，她们全都是因为曾布施涂足油给迦叶(Kassapa)世尊的声闻弟子，才获得如此柔软的双足。“汝见否”(Passasi no)即“汝见否”(passasi nu)。“更美貌”(Abhirūpatarā)即容色更殊胜。“更悦目”(Dassanīyatarā)即因其能令观者终日不厌，故更值得一看。“更端庄”(Pāsādikatarā)即因所有肢体均甚庄严，而更能从各方面引人净信。

Kasmā pana bhagavā avassutacittaṃ āyasmantaṃ nandaṃ accharāyo olokāpesi? Sukhenevassa kilese nīharituṃ. Yathā hi kusalo vejjo ussannadosaṃ puggalaṃ tikicchanto sinehapānādinā paṭhamaṃ dose ukkiledetvā pacchā vamanavirecanehi sammadeva nīharāpeti, evaṃ vineyyadamanakusalo bhagavā ussannarāgaṃ āyasmantaṃ nandaṃ devaccharāyo dassetvā ukkiledesi ariyamaggabhesajjena anavasesato nīharitukāmoti veditabbaṃ.

然则，世尊为何要让心怀欲染的具寿难陀观看天女呢？是为了轻易地拔除他的烦恼。譬如，一位善巧的医生在治疗体液失调严重的病人(puggala)时，首先用油剂疗法等湿润、激发其病根，然后才用催吐和泻药将之彻底清除。同样地，善于调伏所化众生的世尊，向贪欲炽盛的具寿难陀示现天界天女，以激发其欲念，正是为了之后能用圣道之药将其欲念无余拔除。此事应如是了知。

Paluṭṭhamakkaṭīti jhāmaṅgapaccaṅgamakkaṭī. Evameva khoti yathā sā, bhante, tumhehi mayhaṃ dassitā chinnakaṇṇanāsā paluṭṭhamakkaṭī janapadakalyāṇiṃ upādāya[Pg.155], evameva janapadakalyāṇī imāni pañca accharāsatāni upādāyāti attho. Pañcannaṃ accharāsatānanti upayoge sāmivacanaṃ, pañca accharāsatānīti attho. Avayavasambandhe vā etaṃ sāmivacanaṃ, tena pañcannaṃ accharāsatānaṃ rūpasampattiṃ upanidhāyāti adhippāyo. Upanidhāyāti ca samīpe ṭhapetvā, upādāyāti attho. Saṅkhyanti itthīti gaṇanaṃ. Kalabhāganti kalāyapi bhāgaṃ, ekaṃ soḷasakoṭṭhāse katvā tato ekakoṭṭhāsaṃ gahetvā soḷasadhā gaṇite tattha yo ekeko koṭṭhāso, so kalabhāgoti adhippeto, tampi kalabhāgaṃ na upetīti vadati. Upanidhinti ‘‘imāya ayaṃ sadisī’’ti upamābhāvena gahetvā samīpe ṭhapanampi.

“被烧焦的母猴”(Paluṭṭhamakkaṭī)，是指肢体被烧焦的母猴。其义理是：大德，正如您向我展示的那只被割去耳鼻、被烧焦的母猴，与国土美女(janapadakalyāṇī)相比；同样地，国土美女与这五百位天女(accharā)相比也是如此。“五百位天女的”(Pañcannaṃ accharāsatānaṃ)，是表示用途的属格，意思是“（相比于）五百位天女”。或者，这是表示部分关系的属格，意指与五百位天女的美貌相比。而“比较”(Upanidhāya)，就是放在近旁，意思是“相比”(upādāya)。“数”(Saṅkhyaṃ)，是指对女子的计数。“一 कला”(kalabhāgaṃ)，是指一 कला 的部分；将一分为十六份，取其中一份，再将这一份分为十六份，其中每一份，意即为“一 कला”。经中说，她连一 कला 的部分也比不上。“比较”(Upanidhiṃ)，也是指以“此与彼相似”的比喻方式，取来放在近旁。

Yatthāyaṃ anabhirato, taṃ brahmacariyaṃ pubbe vuttaṃ pākaṭañcāti taṃ anāmasitvā tattha abhiratiyaṃ ādarajananatthaṃ abhirama, nanda, abhirama, nandā’’ti āmeḍitavasena vuttaṃ. Ahaṃ te pāṭibhogoti kasmā bhagavā tassa brahmacariyavāsaṃ icchanto abrahmacariyavāsassa pāṭibhogaṃ upagañchi? Yatthassa ārammaṇe rāgo daḷhaṃ nipati, taṃ āgantukārammaṇe saṅkāmetvā sukhena sakkā jahāpetunti pāṭibhogaṃ upagañchi. Anupubbikathāyaṃ saggakathā imassa atthassa nidassanaṃ.

对于他所不乐意的梵行，为了激发他对它的欢喜与尊重，世尊才以重复的方式说：“难陀，欢喜吧！难陀，欢喜吧！”“我为你担保”——为何世尊希望他过梵行生活，却为非梵行生活作担保呢？因为对于他贪欲深植的所缘，可以通过转移到新的所缘而轻易地令他舍弃，所以世尊才作此担保。渐次说法中的天界说，即是此义理的例证。

Assosunti kathamassosuṃ? Bhagavā hi tadā āyasmante nande vattaṃ dassetvā attano divāṭṭhānaṃ gate upaṭṭhānaṃ āgatānaṃ bhikkhūnaṃ taṃ pavattiṃ kathetvā yathā nāma kusalo puriso anikkhantaṃ āṇiṃ aññāya āṇiyā nīharitvā puna taṃ hatthādīhi sañcāletvā apaneti, evameva āciṇṇavisaye tassa rāgaṃ āgantukavisayena nīharitvā puna tadapi brahmacariyamaggahetuṃ katvā apanetukāmo ‘‘etha tumhe, bhikkhave, nandaṃ bhikkhuṃ bhatakavādena ca upakkitakavādena ca samudācarathā’’ti āṇāpesi, evaṃ bhikkhū assosuṃ. Keci pana ‘‘bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi, yathā te bhikkhū tamatthaṃ jāniṃsū’’ti vadanti.

“他们听闻”——他们是如何听闻的呢？当时，世尊向具寿难陀开示了行持后，回到自己的日间住处，向来侍奉的比丘们讲述了此事。犹如一个熟练的工匠，知道有楔子未拔出，便用另一根楔子将其敲出，然后再用手等工具摇动，使之脱离。同样地，世尊想用外来的境界来去除难陀于其惯常境界的贪欲，并且进一步想让他把这个外来境界也作为梵行道的助缘而去除，于是命令道：“来吧，比丘们！你们应当用‘被雇佣者’和‘被收买者’的称谓来称呼难陀比丘。”比丘们就这样听闻了。但也有人说：“世尊施展了那样的神通力，使得那些比丘们领会了这个意思。”

Bhatakavādenāti bhatakoti vādena. Yo hi bhatiyā kammaṃ karoti, so bhatakoti vuccati, ayampi āyasmā accharāsambhoganimittaṃ brahmacariyaṃ caranto bhatako viya hotīti vuttaṃ ‘‘bhatakavādenā’’ti[Pg.156]. Upakkitakavādenāti yo kahāpaṇādīhi kiñci kiṇāti, so upakkitakoti vuccati, ayampi āyasmā accharānaṃ hetu attano brahmacariyaṃ kiṇāti, tasmā ‘‘upakkitako’’ti evaṃ vacanena. Atha vā bhagavato āṇāya accharāsambhogasaṅkhātāya bhatiyā brahmacariyavāsasaṅkhātaṃ jīvitaṃ pavattento tāya bhatiyā yāpane bhagavatā bhariyamāno viya hotīti ‘‘bhatako’’ti vutto, tathā accharāsambhogasaṅkhātaṃ vikkayaṃ ādātabbaṃ katvā bhagavato āṇattiyaṃ tiṭṭhanto tena vikkayena bhagavatā upakkito viya hotīti vuttaṃ ‘‘upakkitako’’ti.

所谓“以被雇佣者称呼”，即是用“被雇佣者”的称谓。因为凡为工资而工作者，即是“被雇佣者”，而这位具寿为得天女之乐而修梵行，亦如被雇佣者。所谓“以被收买者称呼”，是指凡以钱财等购物者，即是“被收买者”，而这位具寿也为天女故，以自己的梵行来换取，因此用此称谓。或者，（另一解释是：）他遵从世尊的命令，为得天女之乐这种报酬而过梵行生活，依靠这种报酬维生，就像被世尊所雇佣，故被称为“被雇佣者”。同样，他将天女之乐作为可得的卖品，遵从世尊的命令而行，通过这笔交易，就像被世尊所收买，故被称为“被收买者”。

Aṭṭīyamānoti pīḷiyamāno dukkhāpiyamāno. Harāyamānoti lajjamāno. Jigucchamānoti pāṭikulyato dahanto. Ekoti asahāyo. Vūpakaṭṭhoti vatthukāmehi kilesakāmehi ca kāyena ceva cittena ca vūpakaṭṭho. Appamattoti kammaṭṭhāne satiṃ avijahanto. Ātāpīti kāyikacetasikavīriyātāpena ātāpavā, ātāpeti kileseti ātāpo, vīriyaṃ. Pahitattoti kāye ca jīvite ca anapekkhatāya pesitatto vissaṭṭhaattabhāvo, nibbāne vā pesitacitto. Na cirassevāti kammaṭṭhānārambhato na cireneva. Yassatthāyāti yassa atthāya. Kulaputtāti duvidhā kulaputtā jātikulaputtā ca ācārakulaputtā ca, ayaṃ pana ubhayathāpi kulaputto. Sammadevāti hetunā ca kāraṇena ca. Agārasmāti gharato. Anagāriyanti pabbajjaṃ. Kasivaṇijjādikammañhi agārassa hitanti agāriyaṃ nāma, taṃ ettha natthīti pabbajjā anagāriyāti vuccati. Pabbajantīti upagacchanti. Tadanuttaranti taṃ anuttaraṃ. Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānabhūtaṃ arahattaphalaṃ. Tassa hi atthāya kulaputtā idha pabbajanti. Diṭṭheva dhammeti tasmiṃyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanāyeva paññāya paccakkhaṃ katvā, aparappaccayena ñatvāti attho. Upasampajja vihāsīti pāpuṇitvā sampādetvā vā vihāsi. Evaṃ viharantova khīṇā jāti…pe… abbhaññāsīti. Iminā assa paccavekkhaṇabhūmi dassitā.

烦忧(Aṭṭīyamāno)是指被逼迫、被痛苦所恼困。羞愧(Harāyamāno)是指感到惭愧。厌恶(Jigucchamāno)是指因厌恶而灼热。独一(Eko)是指没有同伴。远离(Vūpakaṭṭho)是指身心都从事物欲(vatthukāma)和烦恼欲(kilesakāma)中退隐。不放逸(Appamatto)是指在业处(kammaṭṭhāna)中不舍弃念(sati)。精勤(Ātāpī)是指具有身心精进的热力，而能燃烧烦恼的热力即是精进(vīriya)。策励自己(Pahitatto)是指不顾惜身体和生命而派遣自己，舍弃自身，或心已朝向涅槃(nibbāna)。不久(Na cirasseva)是指从业处(kammaṭṭhāna)开始之后不久。为其目的(Yassatthāya)是指为了那个目的(attha)。良家子(Kulaputta)有两种：出身的良家子和品行的良家子，而此(尊者)两者兼备。正当地(Sammadeva)是指有因有缘。从家(Agārasmā)是指从家里。无家(Anagāriyaṃ)是指出家(pabbajjā)。因为农耕、贸易等事务对家(agāra)有利(hita)，故称家务(agāriya)；在此(出家生活)中没有这些，所以出家(pabbajjā)被称为无家(anagāriya)。出家(Pabbajanti)是指趣向。那个无上(Tadanuttaraṃ)是指彼无上者。梵行究竟(Brahmacariyapariyosānaṃ)是指作为道梵行(maggabrahmacariya)终点的阿罗汉果(arahattaphala)。良家子(kulaputta)确实是为了此目的(attha)在此(教法中)出家。就在现法(Diṭṭheva dhamme)是指就在此生。自己亲证、作证(Sayaṃ abhiññā sacchikatvā)的意思是，以自己的智慧亲自见到，不依赖他人而了知。具足而住(Upasampajja vihāsī)是指到达或圆满后而安住。如是安住时，了知“生已尽……”等。此句显示了他的省察之地(paccavekkhaṇabhūmi)。

Tattha [Pg.157] khīṇā jātīti na tāvassa atītā jāti khīṇā pubbeva khīṇattā, na anāgatā anāgatattā eva, na paccuppannā vijjamānattā. Maggassa pana abhāvitattā yā ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti uppajjeyya, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā. Taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā kilesābhāvena vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotīti jānanena abbhaññāsi. Vusitanti vutthaṃ parivutthaṃ kataṃ caritaṃ, niṭṭhāpitanti attho. Brahmacariyanti maggabrahmacariyaṃ. Puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso, tasmā so attano brahmacariyavāsaṃ paccavekkhanto ‘‘vusitaṃ brahmacariya’’nti abbhaññāsi. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitaṃ. Puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti nāma, khīṇāsavo katakaraṇīyo, tasmā so attano karaṇīyaṃ paccavekkhanto ‘‘kataṃ karaṇīya’’nti abbhaññāsi. Nāparaṃ itthattāyāti ‘‘idāni puna itthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanāya kiccaṃ me natthī’’ti abbhaññāsi. Nāparaṃ itthattāyāti vā ‘‘itthabhāvato imasmā evaṃpakārā vattamānakkhandhasantānā aparaṃ khandhasantānaṃ mayhaṃ natthi, ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā viya rukkhā, te carimakacittanirodhena anupādāno viya jātavedo nibbāyissanti, apaṇṇattikabhāvaṃ gamissantī’’ti abbhaññāsi. Aññataroti eko. Arahatanti bhagavato sāvakānaṃ arahantānaṃ abbhantaro eko mahāsāvako ahosīti attho.

于此，“生已尽”(khīṇā jāti)者，首先，其过去之生并非（此所谓）已尽，因其早已灭尽；未来之生亦非（此所谓）已尽，因其尚未到来；现在之生亦非（此所谓）已尽，因其依然存在。然因未修习道，本可能在一蕴有、四蕴有、五蕴有中，生起一蕴、四蕴、五蕴等不同之生，今因修习道，达到不生法，故而灭尽。彼以道之修习，审察已断之烦恼，了知因烦恼已无，纵有业在，未来亦不再结生，由此而证知。“梵行已立”(vusitaṃ brahmacariyaṃ)中，“已立”(vusitaṃ)是已居住、已完成、已实行、已结束之义；“梵行”(brahmacariyaṃ)指道梵行。因为贤善凡夫(puthujjanakalyāṇa)与七有学(sekkhā)，可说为住于梵行，而漏尽者(khīṇāsava)才是已住梵行者，是故，彼审察自身之梵行，证知“梵行已立”。“所作已办”(kataṃ karaṇīyaṃ)者，谓于四圣谛中，以四道，依遍知(pariññā)、断(pahāna)、证(sacchikiriyā)、修(bhāvanā)之力，十六种事皆已完成。贤善凡夫等可说为正在作此事，而漏尽者则为已作所办者。是故，彼审察自身所应作者，证知“所作已办”。“不受后有”(nāparaṃ itthattāya)者，即证知：“如今我已无须再为此有(itthabhāvāya)，或为此十六事，或为断尽烦恼而修习道。”又或者，“不受后有”者，即证知：“从此有、从此现在的五蕴相续，我将不再有其他的五蕴相续。然而，此五蕴已遍知而住，如根已断之树。彼等将随临终心(carimakacitta)之寂灭，如无薪之火般熄灭，趣入无施设之境(apaṇṇattikabhāva)。”“其中一位”(aññataro)即是“一”。“诸阿罗汉中”(arahataṃ)的意思是：他成为世尊(bhagavā)的声闻阿罗汉中的一位大声闻。

Aññatarā devatāti adhigatamaggā ekā brahmadevatā. Sā hi sayaṃ asekkhattā asekkhavisayaṃ abbhaññāsi. Sekkhā hi taṃ taṃ sekkhavisayaṃ, puthujjanā ca attano puthujjanavisayameva jānanti. Abhikkantāya rattiyāti parikkhīṇāya rattiyā, majjhimayāmeti attho. Abhikkantavaṇṇāti atiuttamavaṇṇā. Kevalakappanti anavasesena samantato. Obhāsetvāti attano pabhāya cando viya sūriyo viya ca jetavanaṃ ekobhāsaṃ katvā. Tenupasaṅkamīti āyasmato nandassa [Pg.158] arahattappattiṃ viditvā pītisomanassajātā ‘‘taṃ bhagavato paṭivedessāmī’’ti upasaṅkami.

“某位天神”是指一位已证得圣道的梵天神。他自身已是无学（asekkha），故能了知无学的境界。而有学（sekkhā）仅知晓各自有学的境界，凡夫（puthujjana）也只知晓自己的凡夫境界。“夜已深”是说夜晚将尽，即中夜之时。“容色殊胜”是说容貌绝佳。“遍照”是说以自身的光明，如日月一般，将整个祇陀林（Jetavana）照亮。“于是前往”是说，他得知具寿难陀（Nanda）已证得阿罗汉果，心生欢喜，想道：“我应将此事禀告世尊。”于是便前去拜见。

Āsavānaṃ khayāti ettha āsavantīti āsavā, cakkhudvārādīhi pavattantīti attho. Atha vā āgotrabhuṃ ābhavaggaṃ vā savantīti āsavā, ete dhamme etañca okāsaṃ anto karitvā pavattantīti attho. Cirapārivāsiyaṭṭhena madirādiāsavā viyāti āsavā. ‘‘Purimā, bhikkhave, koṭi na paññāyati avijjāyā’’tiādivacanehi (a. ni. 10.61) nesaṃ cirapārivāsiyatā veditabbā. Atha vā āyataṃ saṃsāradukkhaṃ savanti pasavantītipi, āsavā. Purimo cettha attho kilesesu yujjati, pacchimo kammepi. Na kevalañca kammakilesā eva āsavā, atha kho nānappakārā upaddavāpi. Tathā hi ‘‘nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti ettha (dī. ni. 3.182) vivādamūlabhūtā kilesā āsavāti āgatā.

此处“诸漏之灭尽”（āsavānaṃ khayā）中，“漏”（āsavā）是因其流漏，意即从眼门（cakkhudvāra）等生起。又或者，因其流至种姓地（gotrabhu）乃至有顶（bhavagga），故为“漏”；意即它们将这些法与处所包含在内而生起。又因其义为长久浸渍，如酒（madirā）等，故为“漏”。从“诸比丘，无明（avijjā）的前际不可知”等语，可知其长久浸渍之性。又或者，因其流向、产生漫长的轮回之苦，故亦为“漏”。于此，前一种释义适用于烦恼（kilesa），后一种也适用于业（kamma）。不仅业与烦恼是“漏”，各种灾患（upaddava）亦是。诚然，如“纯陀（Cunda），我非仅为防护现法诸漏而说法”一语中，作为争论之根的烦恼，即被称为“漏”。

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyya, manussattañca abbaje;

Te mayhaṃ āsavā khīṇā, viddhastā vinalīkatā’’ti. (a. ni. 4.36) –

“由何漏故得生天（devūpapatti），或为乾闼婆（gandhabba）、飞鸟（vihaṅgama）；由何漏故趣于夜叉（yakkha）之境，或得为人身（manussatta）；我此诸漏皆已尽，摧毁（viddhastā）而根绝（vinalīkatā）。”（《增支部》4.36）

Ettha tebhūmikaṃ kammaṃ avasesā ca akusalā dhammā āsavāti āgatā. ‘‘Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) parūpaghātavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā.

此处，三地之业(tebhūmika kamma)以及其余的不善法(akusala dhamma)被称为“漏”。“为了防护现法(diṭṭhadhammika)之漏，为了断除后世(samparāyika)之漏”（《波罗夷》39），（此处的漏是指）伤害他人(parūpaghāta)、追悔(vippaṭisāra)、杀害(vadha)、捆绑(bandha)等，以及作为恶趣(apāya)之苦的种种灾患(upaddava)。

Te panete āsavā vinaye – ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) dvidhā āgatā. Saḷāyatane ‘‘tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo’’ti (dī. ni. 3.305) tidhā āgatā, tathā aññesu ca suttantesu. Abhidhamme teyeva diṭṭhāsavena saddhiṃ catudhā āgatā. Nibbedhikapariyāye ‘‘atthi, bhikkhave, āsavā nirayagāminiyā’’tiādinā (a. ni. 6.63) pañcadhā āgatā. Chakkanipāte ‘‘atthi, bhikkhave, āsavā saṃvarāya pahātabbā’’tiādinā (a. ni. 6.58) nayena [Pg.159] chadhā āgatā. Sabbāsavapariyāye (ma. ni. 1.22) teyeva dassanapahātabbehi saddhiṃ sattadhā āgatā. Idha pana abhidhammanayena cattāro āsavā veditabbā.

彼等诸漏在律藏(Vinaya)中说——“为了防护现法之漏，为了断除后世之漏”（《波罗夷》39），分为二类。在六处(Saḷāyatana)中说——“贤友们(āvuso)，有三种漏，即欲漏(kāmāsava)、有漏(bhavāsava)、无明漏(avijjāsava)”（《长部》3.305），分为三类，其他的经(suttanta)中也如此。在阿毗达摩(Abhidhamma)中，这三种漏与见漏(diṭṭhāsava)一起，分为四类。在《抉择分经》(Nibbedhikapariyāya)中说——“诸比丘，有导向地狱(nirayagāminī)之漏”等等（《增支部》6.63），分为五类。在《六集》(Chakkanipāta)中说——“诸比丘，有应以防护断除之漏”等等（《增支部》6.58），依此方式分为六类。在《一切漏经》(Sabbāsavapariyāya)（《中部》1.22）中，这些漏与应以见断除者(dassanapahātabba)一起，分为七类。此处则应按照阿毗达摩的理路(abhidhammanaya)理解为四种漏。

Khayāti ettha pana ‘‘yo āsavānaṃ khayo bhedo paribhedo’’tiādīsu āsavānaṃ sarasabhedo āsavakkhayoti vutto. ‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmī’’tiādīsu (ma. ni. 1.15) āsavānaṃ āyatiṃ anuppādo āsavakkhayoti vutto.

然而，在此处，“灭尽”(khaya)是指在“诸漏的灭尽(khayo)、破裂(bhedo)、彻底破裂(paribhedo)”等句中，所说的诸漏的根本断绝(sarasabhedo)，被称为漏尽(āsavakkhaya)。在“诸比丘，我为知者、见者宣说诸漏的灭尽”等等（《中部》1.15）的经句中，所说的诸漏未来不再生起(āyatiṃ anuppādo)，被称为漏尽。

‘‘Sekkhassa sikkhamānassa, ujumaggānusārino;

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

“有学勤修习，循正道而行；于灭尽初生智，此后无间得究竟智。”（《如是语》62）

Ādīsu maggo āsavakkhayoti vutto. ‘‘Āsavānaṃ khayā samaṇo hotī’’tiādīsu (ma. ni. 1.438) phalaṃ.

在以上偈颂等中，道(magga)被称为漏尽(āsavakkhaya)。在“由于诸漏的灭尽而成为沙门(samaṇa)”等等（《中部》1.438）的经文中，（漏尽）则指果(phala)。

‘‘Paravajjānupassissa, niccaṃ ujjhānasaññino;

Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti. –

“常寻他人过失，恒怀抱怨之心者；其诸漏渐滋长，他远离漏尽。”

Ādīsu (dha. pa. 253) nibbānaṃ. Idha pana āsavānaṃ accantakhayo anuppādo vā maggo vā ‘‘āsavānaṃ khayo’’ti vutto.

在（《法句经》第253颂）等处，漏尽即是涅槃。然而在此处，诸漏的究竟灭尽、不复生起，或道，被称为“诸漏的灭尽”。

Anāsavanti paṭipassaddhivasena sabbaso pahīnāsavaṃ. Cetovimuttinti arahattaphalasamādhiṃ. Paññāvimuttinti arahattaphalapaññaṃ. Ubhayavacanaṃ magge viya phalepi samathavipassanānaṃ yuganandhabhāvadassanatthaṃ. Ñāṇanti sabbaññutaññāṇaṃ. Devatāya vacanasamanantarameva ‘‘kathaṃ nu kho’’ti āvajjentassa bhagavato ñāṇaṃ uppajji ‘‘nandena arahattaṃ sacchikata’’nti. So hi āyasmā sahāyabhikkhūhi tathā uppaṇḍiyamāno ‘‘bhāriyaṃ vata mayā kataṃ, yohaṃ evaṃ svākkhāte dhammavinaye pabbajitvā accharānaṃ paṭilābhāya satthāraṃ pāṭibhogaṃ akāsi’’nti uppannasaṃvego hirottappaṃ paccupaṭṭhapetvā ghaṭento vāyamanto arahattaṃ patvā cintesi – ‘‘yaṃnūnāhaṃ bhagavantaṃ etasmā paṭissavā moceyya’’nti. So bhagavantaṃ upasaṅkamitvā attano adhippāyaṃ satthu ārocesi. Tena vuttaṃ – ‘‘atha kho āyasmā nando…pe… etasmā paṭissavā’’ti. Tattha paṭissavāti pāṭibhogappaṭissavā, ‘‘accharānaṃ paṭilābhāya ahaṃ paṭibhūto’’ti paṭiññāya.

无漏，即以寂止而完全断尽诸漏。心解脱，即阿罗汉果定。慧解脱，即阿罗汉果慧。此二语如在道中，亦在果中，是为了显示止观双运之义。智，即一切智智。天神话音刚落，世尊正思惟“究竟如何？”时，便生起“难陀已证得阿罗汉”之智。原来，具寿难陀被同伴比丘们如此嘲弄，生起悚惧之想：“我实造作重业！于此善说之法律中出家，竟为获得天女而以导师为担保人。”他生起惭愧之心，策励精勤，证得阿罗汉果后思惟：“我当使世尊从此承诺中解脱。”于是他到世尊之处，向导师禀告了己意。是故说：“尔时，具寿难陀……（中略）……从此承诺中。”此中“承诺”，即作为担保人的承诺，由“我为获得天女而作担保”这一应诺而来。

Athassa [Pg.160] bhagavā ‘‘yasmā tayā aññā ārādhitāti ñātametaṃ mayā, devatāpi me ārocesi, tasmā nāhaṃ paṭissavā idāni mocetabbo arahattappattiyāva mocitattā’’ti āha. Tena vuttaṃ ‘‘yadeva kho te nandā’’tiādi. Tattha yadevāti yadā eva. Teti tava. Muttoti pamutto. Idaṃ vuttaṃ hoti – yasmiṃyeva kāle āsavehi tava cittaṃ vimuttaṃ, atha anantaramevāhaṃ tato pāṭibhogato muttoti.

于是世尊对他说：“因你已证得阿罗汉果，此事我已知晓，天神亦已告知于我。是故，我如今无需被解脱，因你证得阿罗汉果之时即已解脱故。”是故说：“难陀，就在你……”等。此中，“yadeva”是“yadā eva”（就在……之时）之意；“te”是“tava”（你的）之意；“mutto”是“pamutto”（已解脱）之意。此意即是：就在你的心从诸漏解脱之时，其后我即刻便从那担保中解脱了。

Sopi āyasmā vipassanākāleyeva ‘‘yadevāhaṃ indriyāsaṃvaraṃ nissāya imaṃ vippakāraṃ patto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo tattha ca katādhikārattā indriyasaṃvare ukkaṭṭhapaṭipadampi agamāsi. Vuttañhetaṃ –

那位具寿在修习观（vipassanā）时，生起决心：“我既然是因于根律仪而遭此变故，我就要好好地调伏它。”于是他生起精进，具足强烈的惭愧心，又因于此已有所行，故于根律仪达到了最高的实践。正如所说：

‘‘Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetaso samannāharitvā nando puratthimaṃ disaṃ āloketi ‘evaṃ me puratthimaṃ disaṃ ālokayato na abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyu’nti, itiha tattha sampajāno hoti.

“诸比丘，若难陀需观东方，他便全心专注，观察东方，（心想）：‘我如此观察东方时，贪欲、忧恼等恶不善法将不会侵入。’如是，他于彼处保持正知。

‘‘Sace, bhikkhave, nandassa pacchimā…pe… uttarā… dakkhiṇā… uddhaṃ… adho… anudisā āloketabbā hoti, sabbaṃ cetaso samannāharitvā nando anudisaṃ āloketi ‘evaṃ me…pe… sampajāno hotī’’’ti (a. ni. 8.9).

“诸比丘，若难陀需观西方……（乃至）……北方……南方……上方……下方……四维，他便全心专注，观察四维，（心想）：‘我如此……（乃至）……’如是，他于彼处保持正知。”

Teneva taṃ āyasmantaṃ satthā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ nando’’ti (a. ni. 1.230) etadagge ṭhapesi.

是故，导师将那位具寿置于第一之位，说道：“诸比丘，我声闻比丘中，于诸根守护根门者，第一即是难陀。”

Etamatthaṃ viditvāti etaṃ āyasmato nandassa sabbāsave khepetvā sukhādīsu tādibhāvappattisaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti tadatthavibhāvanaṃ imaṃ udānaṃ udānesi.

【了知此义】者，即是以一切行相，了知具寿难陀断尽诸漏、于乐等事达到如如不动之境此义。【此自说语】者，即是为阐明此义而说此自说语。

Tattha yassa nittiṇṇo paṅkoti yena ariyapuggalena ariyamaggasetunā sabbo diṭṭhipaṅko saṃsārapaṅko eva vā nibbānapāragamanena tiṇṇo. Maddito kāmakaṇḍakoti yena sattānaṃ vijjhanato. ‘‘Kāmakaṇḍako’’ti [Pg.161] laddhanāmo sabbo kilesakāmo sabbo kāmavisūko aggañāṇadaṇḍena maddito bhaggo anavasesato mathito. Mohakkhayaṃ anuppattoti evaṃbhūto ca dukkhādivisayassa sabbassa sammohassa khepanena mohakkhayaṃ patto, arahattaphalaṃ nibbānañca anuppatto. Sukhadukkhesu na vedhatī sa bhikkhūti so bhinnakileso bhikkhu iṭṭhārammaṇasamāyogato uppannesu sukhesu aniṭṭhārammaṇasamāyogato uppannesu dukkhesu ca na vedhati na kampati, taṃ nimittaṃ cittavikāraṃ nāpajjati. ‘‘Sukhadukkhesū’’ti ca desanāmattaṃ, sabbesupi lokadhammesu na vedhatīti veditabbaṃ.

于此，所谓“已渡淤泥者”，是指圣者以圣道之桥，藉由抵达涅槃彼岸，渡越了一切邪见之淤泥或轮回之淤泥。所谓“摧折欲刺者”，是指其人已用最上智杖，将那因能刺伤众生而得名“欲刺”的一切烦恼欲、一切欲箭，无余地摧毁、破坏、粉碎。所谓“已达痴灭者”，即是如此之人，藉由摧毁对苦等一切境界的迷惑，而证得痴灭，证得阿罗汉果与涅槃。所谓“彼比丘于苦乐不颤”，是指那位已破烦恼的比丘，对于因与可意所缘结合而生的乐，以及因与不可意所缘结合而生的苦，皆不颤动、不动摇，不因此而心生变化。而“于苦乐中”仅是教说之例，应知其于一切世间法中亦不动摇。

Dutiyasuttavaṇṇanā niṭṭhitā.

第二经释义终。

3. Yasojasuttavaṇṇanā

3. 耶输阇经释义

23. Tatiye yasojappamukhānīti ettha yasojoti tassa therassa nāmaṃ, taṃ pubbaṅgamaṃ katvā pabbajitattā vicaraṇato ca tāni pañca bhikkhusatāni ‘‘yasojappamukhānī’’ti vuttāni.

23. 第三经中“以耶输阇为首”一句，此中“耶输阇”是那位长老的名字。因以他为首而出家及游行，故那五百位比丘被称为“以耶输阇为首”。

Tesaṃ ayaṃ pubbayogo – atīte kira kassapadasabalassa sāsane aññataro bhikkhu āraññako araññe piṭṭhipāsāṇe katapaṇṇakuṭiyaṃ viharati. Tasmiñca samaye pañcasatā corā gāmaghātakādīni katvā corikāya jīvantā corakammaṃ katvā janapadamanussehi anubaddhā palāyamānā araññaṃ pavisitvā tattha kiñci gahaṇaṃ vā paṭisaraṇaṃ vā apassantā avidūre taṃ bhikkhuṃ pāsāṇe nisinnaṃ disvā vanditvā taṃ pavattiṃ ācikkhitvā ‘‘amhākaṃ, bhante, paṭisaraṇaṃ hothā’’ti yāciṃsu. Thero ‘‘tumhākaṃ sīlasadisaṃ paṭisaraṇaṃ natthi, sabbe pañca sīlāni samādiyathā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā sīlāni samādiyiṃsu. Thero ‘‘tumhe idāni sīlesu patiṭṭhitā, attano jīvitaṃ vināsayantesupi mā manaṃ padosayitthā’’ti kakacūpamavidhiṃ (ma. ni. 1.222 ādayo) ācikkhi. Te ‘‘sādhū’’ti sampaṭicchiṃsu. Atha te jānapadā taṃ sampattā ito cito ca gavesantā te core disvā sabbeva jīvitā voropesuṃ. Te [Pg.162] tesu manopadosamattampi akatvā akkhaṇḍasīlā kālaṃ katvā kāmāvacaradevesu nibbattiṃsu. Tesu jeṭṭhacoro jeṭṭhadevaputto ahosi, itare tasseva parivārā.

他们过去的因缘是这样的：据说在过去迦叶（Kassapa）佛的教法中，有一位林住比丘，在森林里的一块平坦岩石上，用树叶盖了一间孤邸（kuṭi）居住。当时，有五百名盗匪以劫掠村庄等方式，靠偷盗维生。他们作案后被当地人追捕，逃入森林，在那里找不到任何藏身之处或庇护所。他们看见不远处有位比丘坐在一块平坦的岩石上，便上前礼拜，向他说明情况，请求说：“尊者，请做我们的庇护吧！”长老说：“对你们而言，没有能与戒行相比的庇护了，你们都应当受持五戒。”他们回答：“善哉！”并接受受持了五戒。长老教导他们：“你们现在已经安住于戒行中，即使面对要杀害你们的人，也绝不要对他们心生恶意。”并为他们讲解了锯喻之法。他们回答：“善哉！”并接受了。之后，那些当地人追到这里，四处搜寻，发现了这些盗匪，便将他们全部杀死。那些盗匪对追杀者没有生起丝毫恶意，戒行圆满无缺，命终之后投生到欲界天中。其中，盗匪之首成为了主天子，其余的都成为了他的眷属。

Te aparāparaṃ saṃsarantā ekaṃ buddhantaraṃ devaloke khepetvā amhākaṃ bhagavato kāle devalokato cavitvā jeṭṭhadevaputto sāvatthinagaradvāre kevaṭṭagāme pañcasatakulagāmajeṭṭhakassa kevaṭṭassa putto hutvā nibbatti, yasojotissa nāmaṃ akaṃsu. Itarepi avasesakevaṭṭānaṃ puttā hutvā nibbattiṃsu. Te pubbasannivāsena sabbepi sahāyakā hutvā sahapaṃsukīḷitaṃ kīḷantā anupubbena vayappattā ahesuṃ, yasojo tesaṃ aggo ahosi. Te sabbeva ekato hutvā jālāni gahetvā naditaḷākādīsu macche bandhantā vicaranti.

他们辗转轮回，在天界度过一个佛间期后，于我等世尊之时，从天界死殁。为首的天子生于舍卫城(Sāvatthī)门外的渔夫村，成为五百渔夫家族之首的渔夫之子，他们为他取名为耶输阇(Yasoja)。其余诸天子也投生为其余渔夫之子。他们因往昔曾共住，全都成为朋友，一同玩耍尘土游戏，逐渐长大成人，耶输阇是他们的首领。他们全都聚集一处，拿着渔网，在江河湖泊等处四处捕鱼。

Athekadivasaṃ aciravatiyā nadiyā jāle khitte suvaṇṇavaṇṇo maccho antojāle pāvisi. Taṃ disvā sabbepi kevaṭṭā ‘‘amhākaṃ puttā macche bandhantā suvaṇṇavaṇṇaṃ macchaṃ bandhiṃsū’’ti haṭṭhatuṭṭhā ahesuṃ. Atha te pañcasatāpi sahāyakā macchaṃ nāvāya pakkhipitvā nāvaṃ ukkhipitvā rañño dassesuṃ. Rājā taṃ disvā ‘‘bhagavā etassa suvaṇṇavaṇṇakāraṇaṃ jānissatī’’ti macchaṃ gāhāpetvā bhagavato dassesi. Satthā ‘‘ayaṃ kassapasammāsambuddhassa sāsane osakkamāne pabbajitvā micchā paṭipajjanto sāsanaṃ osakkāpetvā niraye nibbatto ekaṃ buddhantaraṃ niraye paccitvā tato cuto aciravatiyaṃ maccho hutvā nibbatto’’ti vatvā tassa mātubhaginīnañca niraye nibbattabhāvaṃ, tassa bhātikattherassa parinibbutabhāvañca teneva kathāpetvā imissā aṭṭhuppattiyā kapilasuttaṃ desesi.

一日，在阿致罗筏底(Aciravatī)河中撒网时，一条金色之鱼进入网中。所有渔夫见到后，都心生欢喜，说道：“我等之子捕鱼时，捕得一条金色之鱼！”于是，那五百位同伴将鱼放入船中，抬着船去献给国王。国王见到后心想：“世尊必定知道此鱼呈金色的原因。”便命人取鱼，呈给世尊。导师说道：“此鱼曾于迦叶(Kassapa)正等觉者教法衰退之时出家，然行为不正，致使教法衰败，后堕于地狱。在地狱中受苦一个佛间期，从彼处死殁后，生于阿致罗筏底河中，成为一条鱼。”说完，导师令那条鱼亲口说出其母亲与姐妹们生于地狱之事，以及其兄长老已般涅槃之事，并就此缘起宣说了《迦毗罗经》(Kapilasutta)。

Satthu desanaṃ sutvā te pañcasatā kevaṭṭaputtā saṃvegajātā hutvā bhagavato santike pabbajitvā, upasampannā hutvā vivekavāsaṃ vasantā bhagavantaṃ dassanāya āgamaṃsu. Tena vuttaṃ – ‘‘tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatānī’’tiādi.

听闻导师说法后，那五百位渔夫之子生起悚惧之心，于世尊座下出家，受具足戒。他们安住于静僻处，前来拜见世尊。是故（经中）言：“尔时，有以耶输阇(Yasoja)为首的约五百位比丘……”等。

Tattha tedhāti te idha. Nevāsikehīti nibaddhavāsaṃ vasamānehi. Paṭisammodamānāti nevāsikabhikkhūhi ‘‘kaccāvuso, khamanīya’’ntiādinā paṭisanthāravasena sammodanāya katāya ‘‘āmāvuso, khamanīya’’ntiādinā[Pg.163], puna sammodamānā tehi saddhiṃ samappavattamodā. Senāsanāni paññāpayamānāti ācariyupajjhāyānaṃ attano ca pāpuṇakāni senāsanāni pucchitvā tehi nevāsikehi tesaṃ ‘‘idaṃ tumhākaṃ ācariyānaṃ, idaṃ tumhākaṃ upajjhāyānaṃ, idaṃ tumhākaṃ pāpuṇātī’’ti senāsanāni saṃvidhāpetvā attanā ca tattha gantvā, dvārakavāṭāni vivaritvā, mañcapīṭhakaṭasārakādīni nīharitvā papphoṭetvā yathāṭhānaṃ ṭhapanādivasena paññāpentā ca.

在此，`tedhā`是`te idha`（他们在这里）。“常住者”是指长期居住的比丘。“互相问候”是指常住比丘以“贤友，安好吗？”等方式亲切交谈，来访的比丘以“是的，贤友，安好”等语回应，与他们一同欢喜交谈。“安排住处”是指来访的比丘询问阿阇梨(ācariya)、戒师以及自己的住所，由常住比丘为他们安排好，并说：“这是你们阿阇梨的，这是你们戒师的，这是分给你的。”然后他们自己前去那些地方，打开门窗，搬出床、椅、席等，拂去灰尘，并按其位置铺设好。

Pattacīvarāni paṭisāmayamānāti, ‘‘bhante, imaṃ me pattaṃ ṭhapetha, idaṃ cīvaraṃ, idaṃ thālakaṃ, idaṃ udakatumbaṃ, idaṃ me kattarayaṭṭhi’’nti evaṃ samaṇaparikkhāraṃ saṃgopayamānā. Uccāsaddā mahāsaddāti uddhaṃ gataṭṭhena ucco saddo yesante uccāsaddā akārassa ākāraṃ katvā. Samantato patthaṭaṭṭhena mahanto saddo yesante mahāsaddā. Kevaṭṭā maññe macchavilopeti kevaṭṭā viya macchavilumpane. Yathā nāma kevaṭṭā udake vaṭṭanato macchaggahaṇatthaṃ pavattanato ‘‘kevaṭṭā’’ti laddhanāmā macchabandhā macchaggahaṇatthaṃ jale jālaṃ pakkhipitvā ‘‘paviṭṭho na paviṭṭho, gahito na gahito’’tiādinā uccāsaddamahāsaddā honti. Yathā ca te macchapacchiādīni ṭhapitaṭṭhāne mahājane gantvā ‘‘mayhaṃ ekaṃ macchaṃ detha, mayhaṃ ekaṃ macchaphālaṃ detha, amukassa dinno mahanto, mayhaṃ khuddako’’tiādīni vatvā vilumpamāne tesaṃ paṭisedhanādivasena uccāsaddamahāsaddā ca honti, evamete bhikkhūti dasseti. Teteti te ete. Kiṃnūti kissa nu, kimatthaṃ nūti attho. Temeti te ime. Paṇāmemīti nīharāmi. Voti tumhe. Na vo mama santike vatthabbanti tumhehi mayhaṃ santike na vasitabbaṃ. Ye tumhe mādisassa buddhassa vasanaṭṭhānaṃ āgantvā evaṃ mahāsaddaṃ karotha, attano dhammatāya vasantā kiṃ nāma sāruppaṃ karissatha, tumhādisānaṃ mama santike vasanakiccaṃ natthīti dīpeti. Evaṃ paṇāmitesu ca bhagavatā tesu ekabhikkhupi ‘‘bhagavā tumhe mahāsaddamattakena amhe paṇāmethā’’ti vā aññaṃ vā kiñci paṭivacanaṃ avatvā buddhagāravena sabbe bhagavato vacanaṃ sampaṭicchantā ‘‘evaṃ, bhante’’ti vatvā nikkhamiṃsu. Evaṃ pana tesaṃ ahosi ‘‘mayaṃ satthāraṃ passissāma, dhammaṃ sossāma, satthu santike vasissāmāti āgatā, evarūpassa pana garuno [Pg.164] satthu santikaṃ āgantvā mahāsaddaṃ karimhā, amhākameva dosoyaṃ, paṇāmitamhā tato, na laddhaṃ satthu santike vatthuṃ, samantapāsādikaṃ suvaṇṇavaṇṇaṃ sarīraṃ oloketuṃ, madhurassarena desitaṃ dhammaṃ sotu’’nti. Te balavadomanassajātā hutvā pakkamiṃsu.

“收拾衣钵”的意思是：他们说：“尊者，请为我放置这个钵，这件僧衣，这个盘子，这个水壶，这是我的滤水杖。”如此保管着沙门的用具。“高声、大声”：声音向上发出，故为高声；声音向四方扩散，故为大声。“如同渔夫争抢鱼”：即如同渔夫（kevaṭṭa）争抢鱼一般。就像那些因在水中活动以捕鱼而得名“渔夫”的捕鱼者，为了捕鱼在水中撒网，喊着“进去了没进去，抓住了没抓住”之类的话而高声喧哗、大声吵闹。又像那些渔夫把鱼篓等放在集市上，人们走过来喊着“给我一条鱼，给我一块鱼肉，给某某人的是大鱼，给我的太小了”之类的话争抢时，因被拒绝等而高声喧哗、大声吵闹，这些比丘也是如此。“这些”的意思是：他们这些。“为何呢”的意思是：为了什么呢？“这些”的意思是：他们这些。“我逐出”的意思是：我驱逐。“你们”的意思是：你们。“你们不应住在我的住所附近”的意思是：你们不应住在我的住所附近。这表明：你们来到像我这样的佛陀的住所，却如此喧哗，按照自己的习性生活，怎能算是恰当的行为？像你们这样的人没有资格住在我的住所。当世尊这样逐出他们时，没有一个比丘说“世尊仅因大声喧哗就逐出我们”或其他任何反驳的话，出于对佛陀的尊敬，他们都接受了世尊的话，说“是的，尊者”后便离开了。然而他们心想：“我们来是为了见导师、听闻佛法、住在导师身边，却在这位如此尊贵的导师面前喧哗，这是我们的过错。我们被逐出了，未能获得住在导师身边的机会，无缘瞻仰那普端严的金色色身，聆听那美妙声音宣说的佛法。”他们怀着强烈的懊恼之心离去了。

Saṃsāmetvāti suguttaṃ katvā. Vajjīti evaṃnāmako janapado, vajjī nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘vajjī’’tveva vuccati. Tena vuttaṃ ‘‘vajjīsū’’ti. Vaggumudāti evaṃnāma lokassa puññasammatā ekā nadī. ‘‘Vaggamudā’’tipi pāṭho. Atthakāmenāti kiñci payojanaṃ anapekkhitvā atthameva icchantena. Hitesināti atthaṃ icchantena, ‘‘kinti me sāvakā vaṭṭadukkhā parimucceyyu’’nti tassa atthasaṅkhātassa atthassa vā hetubhūtassa hitassa esanasīlena. Tato eva attano sarīrakhedaṃ agaṇetvā dūrepi veneyyasantikaṃ gantvā anukampanato anukampakena. Tameva anukampaṃ upādāya mayaṃ paṇāmitā, na attano veyyāvaccādipaccāsīsāya. Yasmā dhammagaruno buddhā bhagavanto sammāpaṭipattiyāva pūjetabbā, ye uccāsaddakaraṇamattepi paṇāmenti, tasmā handa mayaṃ, āvuso, tathā vihāraṃ kappema sabbattha satisampajaññayogena apaṇṇakappaṭipadaṃ pūrentā yathāgahitakammaṭṭhānaṃ matthakaṃ pāpentā catuiriyāpathavihāraṃ kappema viharāma. Yathā no viharatanti yathā amhesu viharantesu, bhagavā attamano assa, sammāpaṭipattiyā pūjāya ārādhito bhaveyyāti attho.

“妥善安置”(Saṃsāmetvā)是妥善守护的意思。“跋耆”(Vajjī)是国名，跋耆也是统治该国的王子之名，他们所居住的国土，也因习称而被称作“跋耆”。因此说“在跋耆”。“瓦古穆达”(Vaggumudā)是世人公认为能积福的一条河的名称。也有作“Vaggamudā”的读法。“为求义利者”(Atthakāmena)是说：不期待任何回报，唯求义利。“为求福祉者”(Hitesinā)是说：欲求义利，即“如何能令我的弟子们解脱轮回之苦(vaṭṭadukkha)呢？”，有寻求此所谓义利，或其因之福祉的特质。正是因此，祂不顾自身疲劳，即便远赴可教化者(veneyya)之处，也是出于怜悯之心。我们正是缘于那份怜悯而被遣离，并非因为祂期待我们为自己服务等。因为诸佛世尊以法为重，只应以正行来供养，他们甚至会因为仅只是大声喧哗而斥离弟子。所以，来，贤友们(āvuso)，让我们如此安住：在一切处具足念与明觉，圆满无误的行道(apaṇṇakappaṭipada)，令所取的业处(kammaṭṭhāna)达到顶点，让我们安住于四威仪(catuiriyāpatha)中。“如是安住”的意思是：当我们如此安住时，世尊会感到满意，会因正行之供养而喜悦。

Tenevantaravassenāti tasmiṃyeva antaravasse mahāpavāraṇaṃ anatikkamitvāva. Sabbeva tisso vijjā sacchākaṃsūti sabbeyeva te pañcasatā bhikkhū pubbenivāsānussatiñāṇaṃ dibbacakkhuñāṇaṃ āsavakkhayañāṇanti imā tisso pubbenivutthakkhandhappaṭicchādakamohakkhandhādīnaṃ vinivijjhanaṭṭhena vijjā attapaccakkhā akaṃsu. Lokiyābhiññāsu imāyeva dve abhiññā āsavakkhayañāṇassa bahūpakārā, na tathā dibbasotacetopariyaiddhividhañāṇānīti dassanatthaṃ vijjattayamevettha tesaṃ bhikkhūnaṃ adhigamadassanavasena uddhaṭaṃ. Tathā hi verañjasutte (a. ni. 8.11) bhagavā verañjabrāhmaṇassa attano adhigamaṃ dassento vijjattayameva desesi, na dibbasotañāṇādīnaṃ abhāvato. Evaṃ tesampi bhikkhūnaṃ vijjamānānipi dibbasotañāṇādīni [Pg.165] na uddhaṭāni. Chaḷabhiññā hi te bhikkhū. Evañca katvā ‘‘vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṃ bhagavato sammukhe pāturahesu’’nti tesaṃ bhikkhūnaṃ iddhivaḷañjanaṃ vakkhati.

“即于雨安居期间”，是说就在那雨安居期间，尚未经过大自恣。“皆证得三明”，是说所有那五百位比丘都亲证了宿命智、天眼智和漏尽智。因其能穿透遮蔽过去所住诸蕴的无明蕴等之义，故称为“明”（vijjā）。在世间诸神通中，唯有这两种神通对漏尽智有大助益，不像天耳智、他心智、神变智那样。为了显示那些比丘的证德，此处仅举出三明。诚然，在《维兰迦经》（Verañjasutta）中，世尊向维兰迦婆罗门开示自己的证德时，也只宣说了三明，并非因为没有天耳智等。同样地，那些比丘即使拥有天耳智等神通，也未被举出，因为那些比丘确实是六神通者。有鉴于此，（经中）将会讲述那些比丘“在瓦古穆达（Vaggumudā）河边消失，于大林中的重阁讲堂（Kūṭāgārasālā）内，在世尊面前出现”一事，以展现其神通运用。

Yathābhirantanti yathābhiratiṃ yathājjhāsayaṃ. Buddhānañhi ekasmiṃ ṭhāne vasantānaṃ chāyūdakavipattiṃ vā aphāsukasenāsanaṃ vā manussānaṃ assaddhādibhāvaṃ vā āgamma anabhirati nāma natthi, tesaṃ sampattiyā ‘‘phāsuṃ viharāmā’’ti ciravihāropi natthi. Yattha pana bhagavati viharante manussā saraṇesu vā patiṭṭhahanti, sīlāni vā samādiyanti pabbajanti, sotāpattimaggādīni vā pāpuṇanti, satthā tāsu sampattīsu tesaṃ patiṭṭhāpanatthaṃ vasati, tadabhāve pakkamati. Tadā hi sāvatthiyaṃ kattabbabuddhakiccaṃ nāhosi. Tena vuttaṃ – ‘‘atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmī’’ti.

“如其所乐”(Yathābhirantaṃ)即如其所喜、如其所愿。诸佛住于一处时，不会因荫凉与水源的匮乏、住所的不适，或人们的不信等而心生不悦。他们也不会因为条件优渥、可以“安乐而住”就长久停留。然而，当世尊住在一处，若有人们安住于皈依、受持戒律、出家，或证得须陀洹道等，导师便会为了让他们于此得以确立而住下；若无此事，便会离去。当时，在舍卫城(Sāvatthī)已无应作的佛事。因此说：“其时，世尊在舍卫城随其所乐而住后，便朝毗舍离(Vesālī)游行而去。”

Cārikaṃ caramānoti addhānagamanaṃ gacchanto. Cārikā ca nāmesā bhagavato duvidhā turitacārikā aturitacārikāti. Tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthaṃ sahasā gamanaṃ turitacārikā nāma, sā mahākassapapaccuggamanādīsu daṭṭhabbā. Yā pana gāmanigamarājadhānīpaṭipāṭiyā devasikaṃ yojanaddhayojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhanto gacchati, ayaṃ aturitacārikā nāma, ayameva idhādhippetā. Tadavasarīti tena avasari, taṃ vā avasari, tattha avasari, pāvisīti attho.

“游行”(cārikaṃ caramāno)是指在道路上行进。世尊的游行有两种，即快速游行(turitacārikā)与非快速游行(aturitacārikā)。其中，若远远见到可教化的个人，为教化他而迅速前往，称为快速游行，如去迎接大迦叶(Mahākassapa)等事例所示。而依次经过村庄、市镇、都城，每日行半由旬或一由旬，通过托钵行等方式饶益世间，则称为非快速游行，此处所指的即是此种。至于“彼至”(Tadavasari)，其义为：彼时而至，或至彼处，或于彼处而至，即“进入”之意。

Tatrāti tassaṃ. Sudanti nipātamattaṃ. Vesāliyanti tikkhattuṃ visālībhūtattā ‘‘vesālī’’ti laddhanāme licchavirājūnaṃ nagare. Mahāvaneti mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. Idaṃ tādisaṃ na hoti, saparicchedaṃ mahantaṃ vananti mahāvanaṃ. Kūṭāgārasālāyanti tasmiṃ mahāvane bhagavantaṃ uddissa kate ārāme kūṭāgāraṃ anto katvā haṃsavaṭṭakacchannena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi kūṭāgārasālā nāma[Pg.166], tassaṃ kūṭāgārasālāyaṃ. Vaggumudātīriyānanti vaggumudātīravāsīnaṃ. Cetasā ceto paricca manasi karitvāti attano cittena tesaṃ cittaṃ paricchijja manasi karitvā, cetopariyañāṇena vā sabbaññutaññāṇena vā tehi adhigatavisesaṃ jānitvāti attho.

于彼处(Tatra)，即于彼处。须但(Sudaṃ)仅为语气助词。毗舍离(Vesālī)，乃离车族(Licchavi)诸王之都城，因三次扩建而变得广大，故得其名。大林(Mahāvana)，此林名为大林，乃自然生成而非种植，有其范围，是一片广大的树林。而迦毗罗卫(Kapilavatthu)附近的大林，则与雪山(Himavanta)相连，漫无边际，直抵大洋。此林并非如彼，乃有范围之大林，故称大林。重阁讲堂(Kūṭāgārasālā)，即于彼大林中，为世尊所建之园林内，有一名为“重阁讲堂”的世尊香室，其内建有尖顶阁楼，覆以雁形饰物，形制圆满；即于此重阁讲堂中。瓦古穆达河畔者(Vaggumudātīriyānaṃ)，指居住在瓦古穆达(Vaggumudā)河畔之人。以心遍察心而作意(Cetasā ceto paricca manasi karitvā)，其义为：以己心遍察彼等之心而作意，或以他心智(cetopariyañāṇa)或一切知智(sabbaññutaññāṇa)了知彼等所证得之殊胜境界。

Ālokajātā viyāti sañjātālokā viya. Itaraṃ tasseva vevacanaṃ, candasahassasūriyasahassehi obhāsitā viyāti attho. Yasmā te yasojappamukhā pañcasatā bhikkhū sabbaso avijjandhakāravidhamanena ālokabhūtā obhāsabhūtā hutvā viharanti, tasmā bhagavā tehi ṭhitadisāya ‘‘ālokajātā viya me, ānanda, esā disā’’tiādinā vaṇṇabhaṇanāpadesena te bhikkhū pasaṃsati. Tena vuttaṃ – ‘‘yassaṃ disāyaṃ vaggumudātīriyā bhikkhū viharantī’’ti. Appaṭikūlāti na paṭikūlā, manāpā manoharāti attho. Yasmiñhi padese sīlādiguṇasampannā mahesino viharanti, taṃ kiñcāpi ukkūlavikūlavisamaduggākāraṃ, atha kho manuññaṃ ramaṇīyameva. Vuttañhetaṃ –

犹如光明已生(Ālokajātā viyā)，即犹如光明已现。另一句是此句的同义词，其义为：犹如为千月千日所照亮。以耶输阇(Yasojā)为首的五百位比丘，因彻底破除无明黑暗而成为光明、成为光辉，安住于此。是故，世尊面对他们所在的方向，借由赞叹之语，称赞彼等比丘说：“阿难，我见此方犹如光明已生”等。是故言：“瓦古穆达河畔的比丘们所住的那个方向”。不逆意(Appaṭikūlā)，即不令人厌恶，其义为称意、悦意。凡有具足戒等功德之大仙人所住之处，彼处纵然高下不平、崎岖难行，然实为可爱、可喜之地。诚如所言：

‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti. (dha. pa. 98);

或在村落，或在林野；或在洼地，或在高地；阿罗汉所住之处，彼地即是胜境。

Pahiṇeyyāsīti peseyyāsi. Satthā āyasmantānaṃ dassanakāmoti tesaṃ bhikkhūnaṃ santike paheṇākāradassanaṃ. Iti bhagavā yadatthaṃ te bhikkhū paṇāmesi, tamatthaṃ matthakappattaṃ disvā āraddhacitto tesaṃ dassanakāmataṃ therassa ārocesi. Evaṃ kirassa ahosi ‘‘ahaṃ ime uccāsaddamahāsaddakaraṇe paṇāmessāmi, atha te bhadro assājānīyo viya kasābhighātena, tena coditā saṃvegappattā mamārādhanatthaṃ araññaṃ pavisitvā ghaṭentā vāyamantā khippameva arahattaṃ sacchikarissantī’’ti. Idāni te aggaphalappatte disvā tāya arahattappattiyā ārādhitacitto tesaṃ dassanakāmo hutvā evaṃ dhammabhaṇḍāgārikaṃ āṇāpesi.

“派遣”就是“差遣”的意思。（经文说）“世尊欲见诸具寿”，这是为了向那些比丘们说明派遣的缘由。因此，世尊见他派遣那些比丘的目的已经达成，心生欢喜，便向长老告知想见他们的意愿。原来，他曾这样想：“我将遣走这些高声喧哗之人，之后他们就像被马鞭抽打的良种骏马，受此策励而生起紧迫感(saṃvega)，为了令我欢喜而进入林中，努力精进，将迅速亲证阿罗汉果。”如今，见他们已证得顶果，世尊因他们证得阿罗汉果而心生欢喜，想要见他们，于是如此命令法宝的司库。

So bhikkhūti ānandattherena tathā āṇatto chaḷabhiñño eko bhikkhu. Pamukheti sammukhe. Āneñjasamādhināti catutthajjhānapādakena aggaphalasamādhinā, ‘‘arūpajjhānapādakenā’’tipi vadanti. ‘‘Āneñjena samādhinā’’tipi [Pg.167] pāṭho. Kasmā pana bhagavā tesaṃ bhikkhūnaṃ āgamanaṃ jānanto paṭisanthāraṃ akatvā samāpattiṃyeva samāpajji? Tesaṃ attanā samāpannasamāpattiṃ jānitvā samāpajjanatthaṃ, tesaṃ pubbe paṇāmitānaṃ idāni attanā samānasambhogadassanatthaṃ, ānubhāvadīpanatthaṃ, vinā vacībhedena aññabyākaraṇadīpanatthañca. Apare panāhu ‘‘pubbe paṇāmitānaṃ idāni attano santikaṃ āgatānaṃ anuttarasukhuppādanena anaññasādhāraṇapaṭisanthārakaraṇattha’’nti. Tepi āyasmanto bhagavato ajjhāsayaṃ ñatvā taṃyeva samāpattiṃ samāpajjiṃsu. Tena vuttaṃ – ‘‘katamena nu kho bhagavā vihārena etarahi viharatī’’tiādi.

“彼比丘”是指一位由阿难长老如此吩咐的六神通比丘。“面前”即是当面。“以不动定(āneñjasamādhi)”是指以第四禅为基础的顶果定；也有人说是“以无色禅为基础”。另有“以不动定”的读法。世尊既然知道那些比丘要来，为什么不做接待就直接入定呢？是为了让他们了知世尊所入之定后，也随之入定；是为了向先前被遣走的比丘们示现，他们如今已能与自己有同等的受用；是为了显示神通威力；也是为了显示无需言语即可为他人授记。另有人说：“是为了让先前被遣走、如今来到世尊面前的比丘们，通过生起无上之乐，来为他们做一场无与伦比的接待。”那些具寿们了知世尊的意向，也进入了那同一个等持。因此经中说：“世尊如今是住于何种住处呢？”等等。

Ettha ca rūpāvacaracatutthajjhānaṃ kosajjādīnaṃ pāripantikadhammānaṃ suvidūrabhāvato iddhiyā mūlabhūtehi anoṇamanādīhi soḷasahi vodānadhammehi samannāgamanato āneñjappattaṃ sayaṃ aniñjanaṭṭhena āneñjanti vuccati. Vuttañhetaṃ –

于此，色界第四禅，因远离懈怠等障碍法，又具足作为神变根本的不屈等十六种清净法，已证不动，以其自身不摇动之义，故称为“不动”。如是说：

‘‘Anoṇataṃ cittaṃ kosajje na iñjatīti āneñjaṃ. Anuṇṇataṃ cittaṃ uddhacce na iñjatīti āneñjaṃ. Anabhirataṃ cittaṃ rāge na iñjatīti āneñjaṃ. Anapanataṃ cittaṃ byāpāde na iñjatīti āneñjaṃ. Anissitaṃ cittaṃ diṭṭhiyā na iñjatīti āneñjaṃ. Appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti āneñjaṃ. Vippamuttaṃ cittaṃ kāmarāge na iñjatīti āneñjaṃ. Visaṃyuttaṃ cittaṃ kilese na iñjatīti āneñjaṃ. Vimariyādikataṃ cittaṃ kilesamariyādāya na iñjatīti āneñjaṃ. Ekattagataṃ cittaṃ nānattakilese na iñjatīti āneñjaṃ. Saddhāya pariggahitaṃ cittaṃ assaddhiye na iñjatīti āneñjaṃ. Vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti āneñjaṃ. Satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti āneñjaṃ. Samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti āneñjaṃ. Paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti āneñjaṃ. Obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti āneñja’’nti.

“心不低劣，于懈怠中不动摇，是为不动；心不高举，于掉举中不动摇，是为不动；心不乐着，于贪欲中不动摇，是为不动；心不背离，于瞋恚中不动摇，是为不动；心不依止，于邪见中不动摇，是为不动；心无系缚，于欲贪中不动摇，是为不动；心已解脱，于欲贪中不动摇，是为不动；心已离系，于烦恼中不动摇，是为不动；心已无界限，于烦恼之界限中不动摇，是为不动；心已达于一，于种种烦恼中不动摇，是为不动；心为信所摄持，于不信中不动摇，是为不动；心为精进所摄持，于懈怠中不动摇，是为不动；心为念所摄持，于放逸中不动摇，是为不动；心为定所摄持，于掉举中不动摇，是为不动；心为慧所摄持，于无明中不动摇，是为不动；心已达光明，于无明黑暗中不动摇，是为不动。”

Rūpāvacaracatutthajjhānameva ca rūpavirāgabhāvanāvasena pavattitaṃ, ārammaṇavibhāgena catubbidhaṃ arūpāvacarajjhānanti etesaṃ pañcannaṃ jhānānaṃ āneñjavohāro. Tesaṃ yaṃ kiñci pādakaṃ katvā samāpannā arahattaphalasamāpatti āneñjasamādhīti porāṇā.

色界第四禅，以及由修习离色贪而生起、依所缘差别而成的四种无色界禅——此五种禅，得名“不动”。以其中任何一种为基础而入之阿罗汉果定，称为“不动定”，此乃古师所言。

Abhikkantāyāti [Pg.168] atītāya. Nikkhanteti niggate, apagateti attho. Tuṇhī ahosīti bhagavā ariyena tuṇhībhāvena tuṇhī ahosi. Uddhaste aruṇeti uggate aruṇe, aruṇo nāma puratthimadisāya sūriyodayato puretarameva uṭṭhitobhāso. Nandimukhiyāti rattiyā aruṇassa uggatattā eva aruṇappabhāya sūriyālokūpajīvino satte nandāpanamukhiyā viya rattiyā jātāya, vibhāyamānāyāti attho.

“已过”即是过去。“离去”即是出去，其义为离开。“世尊默然”是说，世尊以圣默然安住。“黎明已升”即是黎明已出现；所谓黎明，是东方日出之前升起的光。“欢喜面夜”是说，因黎明已升起，夜晚变得仿佛有了能令依靠黎明之光与太阳之光而活的众生欢喜的面容，其义为“天色发亮”。

Tamhā samādhimhā vuṭṭhahitvāti yathāparicchedaṃ tato āneñjasamādhito arahattaphalasamāpattito uṭṭhāya. Sace kho tvaṃ, ānanda, jāneyyāsīti bhagavā ‘‘ime ca bhikkhū ettakaṃ kālaṃ iminā nāma samāpattisukhena vītināmentī’’ti, ānanda, yadi tvaṃ jāneyyāsi. Ettakampi te nappaṭibhāseyyāti lokiyapaṭisammodanaṃ sandhāya yadidaṃ te ‘‘abhikkantā, bhante, rattī’’tiādinā tikkhattuṃ paṭibhānaṃ upaṭṭhitaṃ, tayidaṃ ettakampi te na upaṭṭhaheyya. Yasmā ca kho tvaṃ, ānanda, sekkho asekkhaṃ samāpattivihāraṃ na jānāsi, tasmā maṃ imesaṃ bhikkhūnaṃ lokiyapaṭisammodanaṃ kāretuṃ ussukkaṃ āpajji. Ahaṃ pana imehi bhikkhūhi saddhiṃ lokuttarapaṭisammodaneneva tiyāmarattiṃ vītināmesinti dassento bhagavā āha – ‘‘ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā’’ti.

“从那个定起来”是说，如前所界定，从那个不动定、阿罗汉果定而出。“阿难，如果你知道”是说：阿难，倘若你知道“这些比丘以如此的定乐度过了这么长时间”，那么连这点都不会呈现在你心中。这是针对世俗的寒暄而说，即你那句“尊者，夜已过”等三次出现的应对之语，连这点都不会呈现在你心中。阿难，因为你是有学之人，不知无学之人的等至住，所以你才急于让我为这些比丘作世俗的寒暄。而我与这些比丘是以出世间的寒暄度过这三更长夜的，为显示此义，世尊说道：“阿难，我与这五百位比丘，皆以不动定而坐。”

Etamatthaṃ viditvāti etaṃ tesaṃ bhikkhūnaṃ attanā samaṃ āneñjasamādhisamāpajjanasamatthatāsaṅkhātaṃ vasībhāvatthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ tesaṃ bhikkhūnaṃ anavasesarāgādippahānasaṃsiddhitādisabhāvadīpanaṃ udānaṃ udānesi.

“知此义已”是说，从一切方面了知那些比丘与自己一样，拥有被称为“能入不动定之力”的这种自在状态。“此自说语”是说，世尊诵说了此自说语，此语开显了那些比丘无余断除贪欲等、圆满成就（圣道果）等自性。

Tattha yassa jito kāmakaṇḍakoti kusalapakkhavijjhanaṭṭhena kaṇḍakabhūto kilesakāmo yena ariyapuggalena anavasesaṃ jito pahīno, etenassa anunayābhāvaṃ dasseti. ‘‘Gāmakaṇṭako’’tipi pāṭho. Tassattho – gāme kaṇṭako kaṇṭakaṭṭhāniyo sakalo vatthukāmo yassa jitoti. Jayo cassa tappaṭibaddhachandarāgappahāneneva veditabbo, tena tesaṃ anāgāmimaggo vutto hoti[Pg.169]. Akkoso ca jitoti sambandho. Vadho ca bandhanañcāti etthāpi eseva nayo. Tesu akkosajayena vacīduccaritābhāvo, itarena kāyaduccaritābhāvo dassito. Tena taṃnimittakassa byāpādassa anavasesappahānena tatiyamaggo vutto hoti. Atha vā akkosādijayavacanena tatiyamaggo vutto hoti, akkosādīnaṃ accantakhamanaṃ tattha pakāsitaṃ hoti, ubhayathāpi nesaṃ virodhābhāvaṃ dasseti. Pabbato viya so ṭhito anejoti ejā vuccati calanakilesaparipantho, ejāhetūnaṃ avasesakilesānaṃ abhāvena anejo, anejattāyeva sabbakilesehi paravādavātehi ca akampanīyattā ṭhito ekagghanapabbatasadiso. Sukhadukkhesu na vedhati sa bhikkhūti so bhinnakileso bhikkhu sukhadukkhanimittaṃ na kampatīti heṭṭhā vuttanayeneva attho veditabbo. Iti bhagavā tesaṃ pañcasatānaṃ bhikkhūnaṃ arahattādhigamena tādibhāvappattiṃ ekajjhaṃ katvā ekapuggalādhiṭṭhānaṃ udānaṃ udānesīti.

于此，所谓“彼已胜欲刺”者，是说因有刺穿善品之义而如刺般的烦恼欲，已被某位圣者无余地战胜、断除；以此显示彼无有随顺。亦有读作“村落之刺”(gāmakaṇṭako)者，其义为：于村落中如刺般的一切事物欲，已被彼人战胜。其胜利当知仅由断除与彼相连的欲贪而得；以此为那些比丘说了不还道。“辱骂亦被战胜”，应作如此连接。“杀害与系缚”此处亦是同理。于此等中，以战胜辱骂显示无语恶行，以其余（战胜杀害与系缚）显示无身恶行。由此，通过无余断除该瞋恚及其相，而说了第三道。或者，以“战胜辱骂等”之语说了第三道，于此阐明了对辱骂等的究竟忍耐；两种方式皆显示他们无有对立。所谓“彼如山安住不动摇”者，“动摇”(ejā)被称为动摇的烦恼束缚；因作为动摇之因的其余烦恼不存在，故为“不动摇”(anejo)；正因不动摇，不为一切烦恼及他论之风所动摇，故如一块坚固的山岩而住。所谓“彼比丘于苦乐不动摇”者，是说彼已破烦恼的比丘，不因苦乐之相而动摇，其义当知如前所述。如是，世尊将那五百位比丘以证得阿罗汉而达到“如是”的状态，合为一体，以一个人的立场发出了自说语。

Tatiyasuttavaṇṇanā niṭṭhitā.

第三经释义终。

4. Sāriputtasuttavaṇṇanā

4. 舍利弗经释义

24. Catutthe parimukhaṃ satiṃ upaṭṭhapetvāti ārammaṇābhimukhaṃ satiṃ ṭhapayitvā mukhasamīpe katvā. Tathā hi vibhaṅge vuttaṃ –

24. 第四，所谓“于面前建立念”，即是使念朝向所缘而安立，置于口边。诚然，于《分别论》中说——

‘‘Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā’’ti (vibha. 537).

“此念现起、善现起于鼻端或面相，是故说为‘于面前建立念’”（Vibha. 537）。

Atha vā ‘‘parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho, tena vuccati ‘parimukhaṃ sati’’’nti. Evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho veditabbo. Tatrāyaṃ saṅkhepattho – pariggahitaniyyānasatiṃ katvāti. Niyyānanti ca satiyā ogāhitabbaṃ ārammaṇaṃ daṭṭhabbaṃ. Ettha ca purimo pacchimo ca attho sabbasaṅgāhakavasena, itaro samāpattiyā pubbabhāgasamannāhāravasena daṭṭhabbo. Satīti vā satisīsena jhānaṃ vuttaṃ [Pg.170] ‘‘ye kāyagatāsatiṃ paribhuñjantī’’tiādīsu (a. ni. 1.600) viya. Katamaṃ pana taṃ jhānanti? Rūpāvacaracatutthajjhānaṃ pādakaṃ katvā samāpannaṃ arahattaphalajjhānaṃ. Kathaṃ panetaṃ jānitabbanti? Āneñjasamādhiyogena therassa savisesaṃ niccalabhāvaṃ kenaci akampanīyatañca pabbatopamāya pakāsento bhagavā imaṃ udānaṃ abhāsīti gāthāya eva ayamattho viññāyati. Na cāyaṃ nisajjā therassa saccappaṭivedhāya, atha kho diṭṭhadhammasukhavihārāya. Pubbeyeva hi sūkarakhataleṇe (ma. ni. 2.201) attano bhāgineyyassa dīghanakhaparibbājakassa bhagavati dhammaṃ desente ayaṃ mahāthero saccappaṭivedhakiccaṃ matthakaṃ pāpesīti.

或者说：“pari”是执取之义，“mukha”是出离之义，“sati”是现前之义，因此称为“parimukhaṃ sati”。如此，此处的含义也应依《无碍解道》(Paṭisambhidāmagga)中所说的方法来理解。此处的简义为：“作执取出离之念”。而“出离”应被视为念所进入的所缘。此处，前后的含义应被视为总摄一切，而另一含义则应被视为依等至的预备部分。或者说，“念”是指以念为首的禅那，如“彼等受用身至念”等经文中所说。那么，那是何种禅那呢？是以色界第四禅那为基础而入的阿罗汉果定。又如何了知此事呢？世尊为彰显长老因不动定而有的特殊不动状态，以及不为任何人所动摇，而以山为喻，说了这首自说偈，此义即可由偈颂得知。并且，长老的这次静坐不是为了彻证真理，而是为了现法乐住。因为先前在猪掘洞(Sūkarakhataleṇa)中，当世尊为他的外甥长爪(Dīghanakha)游行者说法时，这位大长老早已将彻证真理之事推至顶点了。

Etamatthanti etaṃ therassa āneñjasamādhiyogena tādibhāvappattiyā ca kenaci akampanīyatāsaṅkhātaṃ atthaṃ sabbākārato viditvā tadatthavibhāvanaṃ imaṃ udānaṃ udānesi.

“了知此义”：即是完全了知长老因不动定相应而证得如是状态，以及因此而得名为“不为任何人所动摇”之义后，（世尊）为阐明此义而说了这首自说偈。

Tattha yathāpi pabbato seloti yathā silāmayo ekagghanasilāpabbato, na paṃsupabbato na missakapabbatoti attho. Acalo suppatiṭṭhitoti suppatiṭṭhitamūlo pakativātehi acalo akampanīyo hoti. Evaṃ mohakkhayā bhikkhu, pabbatova na vedhatīti mohassa anavasesappahānā mohamūlakattā ca sabbākusalānaṃ pahīnasabbākusalo bhikkhu, yathā so pabbato pakativātehi, evaṃ lokadhammehi na vedhati na kampati. Mohakkhayoti vā yasmā nibbānaṃ arahattañca vuccati, tasmā mohakkhayassa hetu nibbānassa arahattassa vā adhigatattā catūsu ariyasaccesu suppatiṭṭhito asamāpannakālepi yathāvuttapabbato viya na kenaci vedhati, pageva samāpannakāleti adhippāyo.

于此，“如石山”(yathāpi pabbato selo)者，谓如岩石所成之山，即纯一石山，非土山，亦非杂山，此为句义。“不动，善安住”(acalo suppatiṭṭhito)者，谓如根基善立，不为常风所动，不可动摇。“如是，无明灭故，比丘如山不动摇”(evaṃ mohakkhayā bhikkhu, pabbatova na vedhati)者，谓因无明(moha)已无余断除，且无明为一切不善法之根，故已断尽一切不善法之比丘，犹如彼山不为常风所动，亦不为世间法(lokadhamma)所动摇、撼动。又，“无明灭尽”(mohakkhayo)一词，因其亦指涅槃(nibbāna)与阿罗汉果(arahatta)，故由于证得了作为无明灭尽之因的涅槃或阿罗汉果，且于四圣谛中善安住，即便在未入等至(samāpatti)时，亦如前述之山，不为任何事物所动摇，更何况是在入等至之时。此为意趣。

Catutthasuttavaṇṇanā niṭṭhitā.

第四经释义终。

5. Mahāmoggallānasuttavaṇṇanā

5. 大目犍连经释义

25. Pañcame kāyagatāya satiyāti kāyānupassanāvasena kāye gatāya kāyārammaṇāya satiyā, itthambhūtalakkhaṇe idaṃ karaṇavacanaṃ[Pg.171]. Ajjhattanti idha ajjhattaṃ nāma niyakajjhattaṃ, tasmā attani attasantāneti attho. Atha vā yasmā kammaṭṭhānabhūto kesādiko dvattiṃsakoṭṭhāsasamudāyo idha kāyoti adhippeto, tasmā ajjhattanti padassa gocarajjhattanti attho veditabbo. Sūpaṭṭhitāyāti niyakajjhattabhūte gocarajjhattabhūte vā kāye suṭṭhu upaṭṭhitāya. Kā panāyaṃ sati, yā ‘‘ajjhattaṃ sūpaṭṭhitā’’ti vuttā? Yvāyaṃ bhagavatā ‘‘atthi imasmiṃ kāye kesā lomā’’tiādinā (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 3.dvattiṃsākāra) ajjhattakesādiko dvattiṃsākāro kāyo vutto, tattha yā paṭikūlamanasikāraṃ pavattentassa upacārappanāvasena kāye upaṭṭhitā sati, sā ‘‘kāyagatā satī’’ti vuccati. Yathā cāyaṃ, evaṃ ānāpānacatuiriyāpathasatisampajaññānaṃ vasena uddhumātakavinīlakādivasena ca manasikāraṃ pavattentassa yathārahaṃ upacārappanāvasena kāye upaṭṭhitā sati ‘‘kāyagatā satī’’ti vuccati. Idha pana ajjhattaṃ kāyagatā sati pathavīādikā catasso dhātuyo sasambhārasaṅkhepādīsu catūsu yena kenaci ekenākārena vavatthapetvā tesaṃ aniccādilakkhaṇasallakkhaṇavasena upaṭṭhitā vipassanāsampayuttā sati ‘‘kāyagatā satī’’ti adhippetā. Thero pana tathā vipassitvā attano phalasamāpattimeva samāpajjitvā nisīdi. Idhāpi gāthāya evaṃ imassa atthassa viññātabbatā ‘‘na cāyaṃ nisajjā’’tiādinā vuttanayānusārena yojetabbā.

25. 第五经中，“身至念”（kāyagatāya satiyā）是指以身随观（kāyānupassanā）之力，于身已行、以身为所缘之念；此处的“以念”（satiyā）是用于表达“状态”（itthambhūtalakkhaṇa）的具格（工具格）。“内”（ajjhattaṃ）于此，名为“自之内”（niyakajjhattaṃ），是故其义为“于自身”、“于自相续”。又，因此处作为业处（kammaṭṭhāna）者，意指以发等三十二分聚合成的身，是故“内”一词应理解为“所缘之内”（gocarajjhattaṃ）义。“善安住”（sūpaṭṭhitāya）者，谓于“自之内”或“所缘之内”的身善为安住。然则，此所谓“于内善安住”之念为何？即世尊所说“于此身中有发、有毛……”等，对于内在以发等三十二行相所成之身，行者生起不净作意（paṭikūlamanasikāra），依近行定与安止定之力而于身现起之念，此谓“身至念”。如是，行者依循安般念、四威仪、念与正知，以及依循膨胀、青瘀等（不净相），而生起作意，随其所应，依近行定与安止定之力于身现起之念，亦谓“身至念”。然而，此处所谓的“身至念”，意指在“具缘”（sasambhāra）、“简略”（saṅkhepa）等四种分析方法中，以任何一种方式确定地、水、火、风四大种后，通过辨识其无常等相，而现起的与观（vipassanā）相应的念。而长老即如是修观后，唯入于己之果定（phalasamāpatti）而坐。此处，也应依照“此非坐……”等前述之理路，来连结偈颂以阐明此义。

Etamatthanti etaṃ therassa catudhātuvavatthānamukhena kāyānupassanāsatipaṭṭhānena vipassanaṃ ogāhetvā phalasamāpattisamāpajjanasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti imaṃ satipaṭṭhānabhāvanāya nibbānādhigamadīpakaṃ udānaṃ udānesi.

“为此义”，即长老以四界差别为门，通过身随观念处，深入毘婆舍那（vipassanā），了知了此被称为“入果定”之义。“此自说偈”，即诵出此开示“通过修习念处而证得涅槃”的自说偈。

Tattha sati kāyagatā upaṭṭhitāti pubbe vuttalakkhaṇā sati saddhāpubbaṅgamānaṃ samādhivīriyapaññānaṃ yathāsakaṃ kiccanipphādanena sahāyabhāvaṃ āpannattā pahīnappaṭipakkhā tato eva tikkhavisadabhūtā ca yathāvuttakāyasaṃvaraṇavasena ekatthasamosaraṇavasena ca aviparītasabhāvaṃ sallakkhentī upagantvā ṭhitā hoti, etena kāyasaṅkhātānaṃ catunnaṃ dhātūnaṃ tannissitānañca upādārūpānaṃ sallakkhaṇavasena, paccaye vavatthapetvā tato paraṃ tesaṃ aniccādilakkhaṇasallakkhaṇavasena ca pavattaṃ ñāṇaparamparāgataṃ [Pg.172] satiṃ dasseti, satisīsena vā taṃsampayuttaṃ pariññāttayapariyāpannañāṇaparamparameva dasseti. Chasu phassāyatanesu saṃvutoti yathāvuttāya kāye upaṭṭhitāya satiyā samannāgato cakkhādīsu phassassa kāraṇabhūtesu chasu dvāresu kāyānupassanāya abhāvitāya uppajjanārahānaṃ abhijjhādīnaṃ tassā bhāvitattā ñāṇappavattiṃ paṭivedhento te pidahanto ‘‘tattha saṃvuto’’ti vuccati, etena ñāṇasaṃvaraṃ dasseti.

在此，“身至念已现前”是说：具有如前所述特征之念，以信为前导，与定、精进、慧各自完成其任务而成为助伴，已舍弃其对立面，因此更为敏锐、清净。如是，通过如前所述的身防护，以及趣向于一境，如实了知无颠倒之自性后，得以安住。此句显示了通过了知被称为“身”的四界及彼等所依之所造色，分别诸缘，其后又通过了知彼等之无常等相，而生起的辗转相续之智所引生的念；或以念为首，显示与念相应、为三遍知所摄的辗转相续之智。“于六触处已防护”是说：具足如前所述于身现前之念，在眼等作为触之因的六门中，因修习身随观，能彻知智之生起，从而遮止了那些因未修习身随观而可能生起的贪欲等，故说“于此已防护”。此句显示了智防护。

Satataṃ bhikkhu samāhitoti so bhikkhu evaṃ upaṭṭhitassati sabbattha ca saṃvuto puthuttārammaṇe cittaṃ avissajjetvā aniccādivasena sammasanto vipassanaṃ ussukkāpetvā ñāṇe tikkhe sūre vahante vipassanāsamādhinā tāva satataṃ nirantaraṃ samāhito anulomañāṇānantaraṃ gotrabhuñāṇodayato paṭṭhāya. Jaññā nibbānamattanoti aññesaṃ puthujjanānaṃ supinantepi agocarabhāvato, ariyānaṃ pana tassa tasseva āveṇikattā attasadisattā ca ‘‘attā’’ti laddhavohārassa maggaphalañāṇassa sātisayavisayabhāvato ekantasukhāvahaṃ nibbānaṃ asaṅkhatadhātu ‘‘attano’’ti vuttaṃ, taṃ nibbānaṃ jaññā jāneyya, maggaphalañāṇehi paṭivijjheyya, sacchikareyyāti attho. Etena ariyānaṃ nibbāne adhimuttataṃ dasseti. Ariyā hi adhicittappavattikālepi ekanteneva nibbāne ninnapoṇapabbhārabhāvena viharanti. Ettha ca yassa sati kāyagatā upaṭṭhitā, so bhikkhu chasu phassāyatanesu saṃvuto, tato eva satataṃ samāhito attapaccakkhakaraṇena nibbānaṃ attano jāneyyāti evaṃ gāthāpadānaṃ sambandho veditabbo. Evaṃ kāyānupassanāsatipaṭṭhānamukhena yāva arahattā ekassa bhikkhuno niyyānamaggaṃ dasseti dhammarājā.

比丘恒常入定：此比丘如是正念现前，于一切处皆已防护，不散心于种种所缘，以无常等方式观照而勤修观，当智慧变得锐利、勇猛时，便以观定恒常不间断地入定，从随顺智之后，种姓智生起时开始。当知涅槃为己有：因为对凡夫而言，涅槃纵使在梦中亦非其行境；而对圣者，因其为各别圣者之不共法，且与自身相似，又因其为已得“我”之称的道果智的超胜所缘，故此带来究竟安乐的无为界涅槃，被称为“自己的”。应以道果智了知、通达、现证此涅槃。此句显示了圣者对涅槃的胜解。诚然，圣者于修习增上心时，亦唯一倾向于涅槃而住。于此，若比丘的身至念已现前，他便防护六触处，由此恒常入定，以亲身现证而了知涅槃为己有。应如是了知偈颂各句的关联。如是，法王以身随观念处为门径，为一位比丘开示了通往阿罗汉果的出离之道。

Aparo nayo – sati kāyagatā upaṭṭhitāti etena kāyānupassanāsatipaṭṭhānaṃ dasseti. Chasu phassāyatanesu saṃvutoti phasso āyatanaṃ kāraṇaṃ etesanti phassāyatanāni, tesu phassāyatanesu. Phassahetukesu phassapaccayā nibbattesu chasu cakkhusamphassajādivedayitesu taṇhādīnaṃ appavattiyā saṃvuto, etena vedanānupassanāsatipaṭṭhānaṃ [Pg.173] dasseti. Satataṃ bhikkhu samāhitoti satataṃ niccakālaṃ nirantaraṃ vikkhepābhāvato samāhito bhikkhu. So cāyaṃ avikkhepo sabbaso satipaṭṭhānabhāvanāya matthakappattāya hoti. Sammasanto hi atītādibhedabhinnesu pañcupādānakkhandhesu anavasesatova pariggahetvā sammasatīti. Etena sesasatipaṭṭhāne dasseti. Jaññā nibbānamattanoti evaṃ catusatipaṭṭhānabhāvanaṃ matthakaṃ pāpetvā ṭhito bhinnakileso bhikkhu attano kilesanibbānaṃ paccavekkhaṇañāṇena sayameva jāneyyāti attho.

另一法：以“身至念现起”显示身随观念处。于“于六触处守护”，其释为：触是它们的处（因），故为“触处”；于彼等触处中，即于以触为因、以触为缘而生的六种眼触所生等受中，因贪等不生起而守护，以此显示受随观念处。“比丘恒时入定”是说比丘恒常、不间断，因无散乱而心住一境。此不散乱，是因念处修习完全达到顶点而有。因为思惟时，即是于过去等种种差别之五取蕴，毫无遗漏地把握而思惟。以此显示其余念处。“应知自己的涅槃”，其义为：如是令四念处修习达到顶点、已破烦恼的比丘，应以省察智，亲自了知自己烦恼的寂灭。

Atha vā sati kāyagatā upaṭṭhitāti attano paresañca kāyassa yathāsabhāvapariññādīpanena therassa sativepullappatti dīpitā. Chasu phassāyatanesu saṃvutoti cakkhādīsu chasu dvāresu accantasaṃvaradīpanena satatavihārivasena therassa sampajaññappakāsinī paññāvepullappatti dīpitā. Satataṃ bhikkhu samāhitoti samāpattibahulatādassanena navānupubbavihārasamāpattiyo dassitā. Evaṃbhūto pana bhikkhu jaññā nibbānamattanoti katakiccattā uttari karaṇīyābhāvato kevalaṃ attano anupādisesanibbānameva jāneyya cinteyya, aññampi tassa cintetabbaṃ natthīti adhippāyo.

又，以“身至念现起”，是透过显示对自、他身体的如实遍知，阐明了长老念的广大成就。以“于六触处守护”，是透过显示于眼等六门彻底守护，以恒住之力，阐明了长老能彰显正知的智慧广大成就。以“比丘恒时入定”，是透过显示多诸等至，而显示了九次第住等至。这样的比丘“应知自己的涅槃”，是说因为所作已办，无有更上所应作者，故仅仅应知、应思惟自己的无余依涅槃，对他而言，无有其他应思惟者，此是其意趣。

Pañcamasuttavaṇṇanā niṭṭhitā.

第五经释义终。

6. Pilindavacchasuttavaṇṇanā

6. 毕陵伽婆蹉经释义

26. Chaṭṭhe pilindavacchoti pilindātissa nāmaṃ, vacchoti gottavasena theraṃ sañjānanti. Vasalavādena samudācaratīti ‘‘ehi, vasala, apehi, vasalā’’tiādinā bhikkhū vasalavādena voharati ālapati. Sambahulā bhikkhūti bahū bhikkhū. Te theraṃ tathā samudācarantaṃ disvā ‘‘arahāva samāno appahīnavāsanattā evaṃ bhaṇatī’’ti ajānantā ‘‘dosantaro maññe ayaṃ thero evaṃ samudācaratī’’ti cintetvā ullapanādhippāyā taṃ tato vuṭṭhāpetuṃ bhagavato ārocesuṃ. Tena [Pg.174] vuttaṃ – ‘‘āyasmā, bhante, pilindavaccho bhikkhū vasalavādena samudācaratī’’ti. Keci panāhu – ‘‘imaṃ theraṃ bhikkhū ‘arahā’ti sañjānanti, ayañca bhikkhū pharusavacanena evaṃ samudācarati, ‘abhūto eva nu kho imasmiṃ uttarimanussadhammo’ti vāsanāvasena tassa tathā samudācāraṃ ajānantā ariyabhāvañcassa asaddahantā ujjhānasaññino bhagavato tamatthaṃ ārocesu’’nti. Bhagavā therassa dosantarābhāvaṃ pakāsetukāmo ekena bhikkhunā taṃ pakkosāpetvā sammukhā tassa ‘‘pubbāciṇṇavasenāyaṃ tathā samudācarati, na pharusavacanādhippāyo’’ti āha. Tena vuttaṃ – ‘‘atha kho bhagavā aññataraṃ bhikkhuṃ āmantesī’’tiādi.

26. 第六则，于毕陵伽婆蹉，“毕陵伽”是其名，“婆蹉”是依其种姓对长老的称呼。他以“贱民之语”与人交谈，即以“来，贱民！”“去，贱民！”等称呼对比丘们说话。众多比丘见长老如此言行，却不知他是阿罗汉，只因习气未断才这样说，心想：“这位长老如此说话，想必是内心有瞋恚。”他们意图让长老停止这种言行，便向世尊禀告此事。因此经中说：“世尊，具寿毕陵伽婆蹉以‘贱民之语’称呼比丘们。”另有人说：“比丘们知道这位长老是阿罗汉，但他却用此粗恶之语说话，于是他们不知道这是习气(vāsanā)使然，不信其圣者身份，心怀怨言地想：‘难道他身上的超人法(uttarimanussadhammo)是不实的吗？’便向世尊报告了此事。”世尊欲阐明长老没有内在的瞋恚，便命一位比丘将他唤来，当面解释道：“此人如此说话，是由于往昔串习的习气，并无粗恶语之意。”因此经中说：“尔时，世尊对一位比丘说……”等。

Tattha pubbenivāsaṃ manasi karitvāti satthā ‘‘saccaṃ kira tvaṃ, vaccha, bhikkhū vasalavādena samudācarasī’’ti theraṃ pucchitvā tena ‘‘evaṃ, bhante’’ti vutte ‘‘ayaṃ vaccho kilesavāsanāya vasalavādaṃ na pariccajati, kiṃ nu kho atītesupi attabhāvesu brāhmaṇajātiko ahosī’’ti āvajjento pubbenivāsañāṇena sabbaññutaññāṇena vā tassa pubbenivāsaṃ atītāsu jātīsu nivutthakkhandhasantānaṃ manasi karitvā hatthatale ṭhapitaṃ āmalakaṃ viya paccakkhakaraṇavasena attano manasi katvā. Bhikkhū āmantesīti te bhikkhū saññāpetuṃ ālapi, abhāsi. Tena vuttaṃ ‘‘mā kho tumhe, bhikkhave’’tiādi.

于此，“忆念宿住”者谓：世尊问长老：“婆蹉，听说你真的以‘贱民’之语称呼诸比丘吗？”彼答言：“是的，尊者。”世尊思惟：“此婆蹉因烦恼习气，不舍‘贱民’之语。难道他在过去世中也曾是婆罗门种姓？”如是审察，以宿住智或一切智，忆念彼过去诸世所住之蕴相续，如置庵摩罗果于掌中，令其于自心中明了现前。“告诸比丘”者谓：为令彼等比丘了知而说、而语。是故说言：“诸比丘，你们切莫……”等。

Tattha māti paṭisedhe nipāto, tassa ‘‘ujjhāyitthā’’ti iminā sambandho. Mā ujjhāyitthāti mā heṭṭhā katvā cintayittha, olokayitthāti attho. Vacchassa bhikkhunoti ca ujjhāyanassa usūyanatthattā sampadānavacanaṃ. Idānissa anujjhāyitabbe kāraṇaṃ dassento ‘‘na, bhikkhave, vaccho dosantaro bhikkhū vasalavādena samudācaratī’’ti āha. Tassattho – bhikkhave, ayaṃ vaccho dosantaro dosacitto dosena byāpādena dūsitacitto hutvā bhikkhū vasalavādena na samudācarati, maggeneva cassa byāpādo samugghātito. Evaṃ adosantarattepi tassa tathā samudācārassa purimajātisiddhaṃ kāraṇaṃ dassento ‘‘vacchassa, bhikkhave’’tiādimāha.

于此，“莫”（mā）为禁制义的不变词，此词与“你们当非难”（ujjhāyitthā）相连。“莫非难”之义为：莫轻视而思惟，莫轻视而看待。至于“于婆蹉比丘”，因“非难”有嫉妒之义，故用与格。如今，为示其不应被非难之缘由，而说：“诸比丘，婆蹉非内怀瞋恚，而以‘贱民’之语称呼诸比丘。”其义为：诸比丘，此婆蹉非怀有瞋心，非心为瞋恚、恼害所染，而以‘贱民’之语称呼诸比丘。且其恼害实已为道所断尽。如是，为示其虽无瞋心，仍作如是言说之宿世所成之因，而说：“诸比丘，婆蹉……”等。

Tattha abbokiṇṇānīti khattiyādijātiantarehi avomissāni anantaritāni. Pañca jātisatāni brāhmaṇakule paccājātānīti sabbāni tāni vacchassa pañca jātisatāni paṭipāṭiyā brāhmaṇakule eva jātāni, ahesunti [Pg.175] attho. So tassa vasalavādo dīgharattaṃ samudāciṇṇoti yo etarahi khīṇāsavenapi satā pavattiyati, so tassa vacchassa bhikkhuno vasalavādo dīgharattaṃ ito jātito paṭṭhāya uddhaṃ ārohanavasena pañcajātisatamattaṃ kālaṃ brāhmaṇajātikattā samudāciṇṇo samudācarito ahosi. Brāhmaṇā hi jātisiddhena mānena thaddhā aññaṃ vasalavādena samudācaranti. ‘‘Ajjhāciṇṇo’’tipi paṭhanti, so eva attho. Tenāti tena dīgharattaṃ tathā samudāciṇṇabhāvena, etenassa tathā samudācārassa kāraṇaṃ vāsanāti dasseti. Kā panāyaṃ vāsanā nāma? Yaṃ kilesarahitassāpi santāne appahīnakilesānaṃ samācārasadisasamācārahetubhūtaṃ, anādikālabhāvitehi kilesehi āhitaṃ sāmatthiyamattaṃ, tathārūpā adhimuttīti vadanti. Taṃ panetaṃ abhinīhārasampattiyā ñeyyāvaraṇappahānavasena yattha kilesā pahīnā, tattha bhagavato santāne natthi. Yattha pana tathā kilesā na pahīnā, tattha sāvakānaṃ paccekabuddhānañca santāne atthi, tato tathāgatova anāvaraṇañāṇadassano.

于此，“纯一无杂”是指不与刹帝利等其他种姓混杂，无有间断。“五百世生于婆罗门家”是说，婆蹉（Vaccha）所有的那五百世，皆依次只生于婆罗门家，其义如是。他长久习用贱民之言，即使如今已是漏尽者，此言亦恒常现起。那位婆蹉比丘的贱民之言，长久以来，从今生上溯五百世之间，因其为婆罗门种姓而恒常习用。诚然，婆罗门因与生俱来的我慢而骄慢，惯以贱民之言称呼他人。亦有读作“串习”（ajjhāciṇṇo）者，其义相同。“以是”是指，由于长久以来如是串习之故，此句显示其如此行为的原因是习气（vāsanā）。然则，此习气为何物？即使于已断烦恼者之相续中，亦有一种能引生类似未断烦恼者行为的力量，此乃无始以来由烦恼熏习所置入之能力，此等状态亦称作“倾向”（adhimutti）。然此习气，于以誓愿圆满与断除所知障而断尽烦恼的世尊心相续中则无；而于烦恼未被如此断尽的声闻、独觉的心相续中则有。是故，唯有如来具有无碍智见。

Etamatthaṃ viditvāti etaṃ āyasmato pilindavacchassa satipi vasalasamudācāre dosantarābhāvasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti tassa aggaphalādhigamavibhāvanaṃ imaṃ udānaṃ udānesi.

“了知此义已”（Etamatthaṃ viditvā）是指，了知具寿毕陵伽婆蹉（Pilindavaccha）虽有称呼贱民之行，实无他过此义。“即说此自说”（Imaṃ udānaṃ）是指，为彰显其证得最上果，而说此自说语。

Tattha yamhi na māyā vasati na mānoti yasmiṃ ariyapuggale santadosappaṭicchādanalakkhaṇā māyā, ‘‘seyyohamasmī’’tiādinā sampaggahavasena pavatto uṇṇatilakkhaṇo māno ca na vasati, maggena samugghātitattā na pavattati na uppajjati. Yo vītalobho amamo nirāsoti yo ca rāgādipariyāyavasena pavattassa ārammaṇaggahaṇalakkhaṇassa lobhassa sabbathā vigatattā vītalobho, tato eva rūpādīsu katthaci mamāyanābhāvato amamo apariggaho, anāgatānampi bhavādīnaṃ anāsīsanato nirāso. Panuṇṇakodhoti kujjhanalakkhaṇassa kodhassa anāgāmimaggena sabbaso pahīnattā panuṇṇakodho samucchinnāghāto. Abhinibbutattoti yo evaṃ māyāmānalobhakodhānaṃ samugghātena tadekaṭṭhatāya sabbassa saṃkilesapakkhassa suppahīnattā sabbaso kilesaparinibbānena abhinibbutacitto sītibhūto. So brāhmaṇo [Pg.176] so samaṇo sa bhikkhūti so evarūpo khīṇāsavo sabbaso bāhitapāpattā brāhmaṇo, so eva samitapāpattā samacariyāya ca samaṇo, so eva ca sabbaso bhinnakilesattā bhikkhu nāma. Evaṃbhūto ca, bhikkhave, vaccho so kathaṃ dosantaro kiñci kāyakammādiṃ pavatteyya, kevalaṃ pana vāsanāya appahīnattā vasalavādena samudācaratīti.

于此，“于彼处，虚伪与我慢皆不住”者，谓于某圣者(ariyapuggala)中，具有覆藏已存过失之相的虚伪(māyā)，以及由“我更优胜”等而起的、具有高举之相的我慢(māno)，因已被道善拔故，不住留、不现行、不生起。“彼离贪、无我所、无希求”者，谓彼因彻底断除了以贪等为同类、以执取所缘为相的贪，故为离贪(vītalobho)；正因如此，于色等任何所缘中，皆无我所执，故为无我所(amamo)、无执取；对未来诸有等亦无希求，故为无希求(nirāso)。“已断嗔恚”者，谓具有忿怒之相的嗔恚，已被不还道(anāgāmimagga)完全断除，故为已断嗔恚(panuṇṇakodho)，已断绝嗔恨。“究竟寂灭”者，谓如是拔除虚伪、我慢、贪、嗔，并因此善断一切杂染品类，由烦恼的完全寂灭而心究竟寂静、清凉。“彼为婆罗门，彼为沙门，彼为比丘”者，谓如是漏尽者，因完全弃绝诸恶，故为婆罗门；彼亦因平息诸恶及平等行，故为沙门；彼亦因完全破碎诸烦恼，故名为比丘。诸比丘，如此之人，即此婆蹉(Vaccha)，如何会因嗔心而造作任何身业等？只不过因习气(vāsanā)未断，故以“贱民”之语称呼他人。

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

第六经释义终。

7. Sakkudānasuttavaṇṇanā

7. 迦叶经释义

27. Sattame sattāhaṃ ekapallaṅkena nisinno hoti aññataraṃ samādhiṃ samāpajjitvāti ettha keci tāva āhu ‘‘arahattaphalasamādhi idha ‘aññataro samādhī’ti adhippeto’’ti. Tañhi so āyasmā bahulaṃ samāpajjati diṭṭhadhammasukhavihāratthaṃ, pahoti ca sattāhampi phalasamāpattiyā vītināmetuṃ. Tathā hi bhagavatā –

27. 第七经中，关于“一结跏趺坐七日，入于某定”一句，于此，一些人先是说道：“此处的‘某定’，意指阿罗汉果定。”因为那位具寿为了现法乐住而时常进入此定，并且能够以果定(phalasamāpatti)度过七日。正如世尊所说——

‘‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi, vivicca akusalehi dhammehi…pe… viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi…pe… viharatī’’ti (saṃ. ni. 2.152) –

“诸比丘，我只要意欲，便能远离诸欲，远离诸不善法……乃至……而住。诸比丘，迦叶亦然，只要他意欲，便能远离诸欲……乃至……而住。”

Ādinā navānupubbavihārachaḷabhiññādibhede uttarimanussadhamme attanā samasamaṭṭhāne ṭhapito, na cettha ‘‘yadi evaṃ thero yamakapāṭihāriyampi kareyyā’’ti vattabbaṃ sāvakasādhāraṇānaṃyeva jhānādīnaṃ adhippetattāti.

以此等经文为证，（迦叶）在九次第定、六神通等上人法中，被（佛陀）自己安立于同等的地位。于此不应说：“若如此，长老亦应能行双神变”，因为此处意指的仅是声闻弟子共通的禅那等法。

Porāṇā panāhu – aññataraṃ samādhiṃ samāpajjitvāti nirodhasamāpattiṃ samāpajjitvā. Kathaṃ pana nirodhasamāpatti samādhīti vuttā? Samādhānaṭṭhena. Ko panāyaṃ samādhānaṭṭho? Sammadeva ādhātabbatā. Yā hi esā paccanīkadhammehi akampanīyā balappattiyā samathabalaṃ vipassanābalanti imehi dvīhi balehi, aniccadukkhānattanibbidāvirāganirodhapaṭinissaggavivaṭṭānupassanā cattāri maggañāṇāni cattāri ca phalañāṇānīti imesaṃ [Pg.177] soḷasannaṃ ñāṇānaṃ vasena soḷasahi ñāṇacariyāhi, paṭhamajjhānasamādhiādayo aṭṭha samādhī ekajjhaṃ katvā gahito tesaṃ upacārasamādhi cāti imesaṃ navannaṃ samādhīnaṃ vasena navahi samādhicariyāhi kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāroti imesaṃ tiṇṇaṃ saṅkhārānaṃ tattha tattha paṭippassaddhiyā tathā viharitukāmena yathāvuttesu ṭhānesu vasībhāvappattena arahatā anāgāminā vā yathādhippetaṃ kālaṃ cittacetasikasantānassa sammadeva appavatti ādhātabbā, tassā tathā samādhātabbatā idha samādhānaṭṭho, tenāyaṃ vihāro samādhīti vutto, na avikkhepaṭṭhena. Etenassa samāpattiatthopi vuttoti veditabbo. Imañhi nirodhasamāpattiṃ sandhāya paṭisambhidāmagge –

古人曾说：“入于某种定”，即是入于灭尽定。然则，灭尽定何以称为“定”呢？因其有“等持”之义。此“等持”义又为何？即是“善安立”的状态。诚然，此定不为敌对法所动摇，是凭借止力与观（vipassanā）力此二力而达到的。通过十六种智行，即以无常、苦、无我、厌离、离欲、灭、舍遣、转离八种随观，以及四道智、四果智等十六种智为基础；又通过九种定行，即将初禅定等八种定及其近行定合为九种定为基础；对于身行、语行、心行此三行，于各处令其寂止。欲如是而住、且已于前述诸处得自在的阿罗汉或阿那含，能于所意欲之时，善令心与心所的相续完全不生起。其如此善安立的状态，于此即是“等持”之义。是故此住名为“定”，而非因其“不散乱”之义。当知由此亦说明了此词有“等至”之义。针对此灭尽定，《无碍解道》（Paṭisambhidāmagga）中说——

‘‘Kathaṃ dvīhi balehi samannāgatattā tiṇṇaṃ saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatāya saññānirodhasamāpattiyā ñāṇa’’nti (paṭi. ma. 1.83) –

“如何因具足二力，三行寂止，于十六种智行、九种定行得自在，而有灭尽定(saññānirodhasamāpatti)之智？”

Pucchitvā ‘‘dvīhi balehī’’ti dve balāni samathabalaṃ vipassanābalanti vitthāro. Sāyaṃ nirodhasamāpattikathā visuddhimagge (visuddhi. 2.867 ādayo) saṃvaṇṇitāva. Kasmā panāyaṃ thero phalasamāpattiṃ asamāpajjitvā nirodhaṃ samāpajji? Sattesu anukampāya. Ayañhi mahāthero sabbāpi samāpattiyo vaḷañjeti, sattānuggahena pana yebhuyyena nirodhaṃ samāpajjati. Tañhi samāpajjitvā vuṭṭhitassa kato appakopi sakkāro visesato mahapphalo mahānisaṃso hotīti.

“以二力”者，即止(samatha)力与观(vipassanā)力，此为详说。关于此灭尽定之论，已在《清净道论》(Visuddhimagga)中阐述。然则，此长老为何不入果定(phalasamāpatti)而入灭尽定？因哀愍有情故。此大长老能运用一切定，然为饶益有情，多入灭尽定。因为对从该定出定者所作的，哪怕是微少的恭敬供养，也特别有大果报、大功德。

Vuṭṭhāsīti arahattaphalacittuppattiyā vuṭṭhāsi. Nirodhaṃ samāpanno hi arahā ce arahattaphalassa, anāgāmī ce anāgāmiphalassa uppādena vuṭṭhito nāma hoti.

“‘出定’者，谓因阿罗汉果心生起而出定。已入灭尽定者，若为阿罗汉，则由阿罗汉果之生起；若为阿那含，则由阿那含果之生起，而名为出定。”

Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṃ dātukāmo hotīti kathaṃ tassa dātukāmatā jātā? Yāni ‘‘tāni pañcamattāni devatāsatānī’’ti vuttāni, tā sakkassa devarañño paricārikā kakuṭapādiniyo pubbe ‘‘ayyo mahākassapo rājagahaṃ piṇḍāya pavisati, gacchatha therassa dānaṃ dethā’’ti sakkena pesitā upagantvā dibbāhāraṃ dātukāmā ṭhitā therena [Pg.178] paṭikkhittā devalokameva gatā. Idāni purimappaṭikkhepaṃ cintetvā ‘‘kadāci gaṇheyyā’’ti samāpattito vuṭṭhitassa therassa dānaṃ dātukāmā sakkassa anārocetvā sayameva āgantvā dibbabhojanāni upanentiyo purimanayeneva therena paṭikkhittā devalokaṃ gantvā sakkena ‘‘kahaṃ gatatthā’’ti puṭṭhā tamatthaṃ ārocetvā ‘‘dinno vo therassa piṇḍapāto’’ti sakkena vutte ‘‘gaṇhituṃ na icchatī’’ti. ‘‘Kiṃ kathesī’’ti? ‘‘‘Duggatānaṃ saṅgahaṃ karissāmī’ti āha, devā’’ti. ‘‘Tumhe kenākārena gatā’’ti? ‘‘Imināva, devā’’ti. Sakko ‘‘tumhādisiyo therassa piṇḍapātaṃ kiṃ dassantī’’ti? Sayaṃ dātukāmo, jarājiṇṇo khaṇḍadanto palitakeso obhaggasarīro mahallako tantavāyo hutvā, sujampi asuradhītaraṃ tathārūpimeva mahallikaṃ katvā, ekaṃ pesakāravīthiṃ māpetvā tantaṃ pasārento acchi, sujā tasaraṃ pūreti. Tena vuttaṃ – ‘‘tena kho pana samayena sakko devānamindo…pe… tasaraṃ pūretī’’ti.

那时，天帝释（Sakko devānamindo）想要供养具寿大迦叶（Mahākassapa）僧食。其供养之心是如何生起的呢？先前有五百天女，她们是帝释天的侍女，被称为“鸡足天女”（Kakuṭapādiniyo）。帝释曾派遣她们说：“具寿大迦叶将入王舍城（Rājagaha）乞食，你们去供养长老。”她们前往欲以天食供养，然而被长老拒绝，于是返回天界。如今她们思及前次被拒，心想：“或许长老会接受”，便在长老出定后，未告知帝释，自行携天界美食前来。然而长老仍如前般拒绝，她们又返回天界。帝释问：“你们去了哪里？”她们禀明原委后，帝释问：“你们供养长老僧食了吗？”她们回答：“他不愿接受。”帝释追问：“他说了什么？”她们答道：“天王，他说：‘我将扶助贫困者。’”帝释问：“你们以何形相前往？”她们答：“天王，就以此形相。”帝释说：“像你们这样，如何能供养长老僧食？”他想亲自供养，便化作一位衰老的织工——牙齿残缺、白发苍苍、身体佝偻的老者，并让阿修罗之女苏阇（Sujā）也化作同样的老妇。他创造了一条织工巷，正在铺展经线；苏阇则正在填充梭子。因此经中说：“尔时，天帝释……正在填充梭子。”

Tattha tantaṃ vinātīti pasāritatantaṃ vinanto viya hoti. Tasaraṃ pūretīti tasaravaṭṭiṃ vaḍḍhentī viya. Yena sakkassa devānamindassa nivesanaṃ tenupasaṅkamīti thero nivāsetvā pattacīvaramādāya ‘‘duggatajanasaṅgahaṃ karissāmī’’ti nagarābhimukho gacchanto bahinagare sakkena māpitaṃ pesakāravīthiṃ paṭipajjitvā olokento addasa oluggaviluggajiṇṇasālaṃ tattha ca te jāyampatike yathāvuttarūpe tantavāyakammaṃ karonte disvā cintesi – ‘‘ime mahallakakālepi kammaṃ karonti. Imasmiṃ nagare imehi duggatatarā natthi maññe. Imehi dinnaṃ sākamattampi gahetvā imesaṃ saṅgahaṃ karissāmī’’ti. So tesaṃ gehābhimukho agamāsi. Sakko taṃ āgacchantaṃ disvā sujaṃ āha – ‘‘bhadde, mayhaṃ ayyo ito āgacchati, taṃ tvaṃ apassantī viya tuṇhī hutvā nisīda. Khaṇeneva vañcetvā piṇḍapātaṃ dassāmā’’ti thero gantvā gehadvāre aṭṭhāsi. Tepi apassantā viya attano kammameva karontā thokaṃ āgamayiṃsu. Atha sakko ‘‘gehadvāre ṭhito eko thero viya khāyati, upadhārehi tāvā’’ti āha. ‘‘Tumhe gantvā upadhāretha, sāmī’’ti. So gehā nikkhamitvā theraṃ pañcapatiṭṭhitena vanditvā ubhohi hatthehi jaṇṇukāni olumbitvā nitthunanto uṭṭhāya ‘‘kataratthero nu kho ayyo’’ti thokaṃ osakkitvā ‘‘akkhīni [Pg.179] me dhūmāyantī’’ti vatvā nalāṭe hatthaṃ ṭhapetvā uddhaṃ ulloketvā ‘‘aho dukkhaṃ ayyo no mahākassapattherova cirassaṃ me kuṭidvāraṃ āgato. Atthi nu kho kiñci gehe’’ti āha. Sujā thokaṃ ākulā viya hutvā ‘‘atthi, sāmī’’ti paṭivacanaṃ adāsi. Sakko, ‘‘bhante, lūkhaṃ vā paṇītaṃ vāti acintetvā saṅgahaṃ no karothā’’ti pattaṃ gaṇhi. Thero pattaṃ dento ‘‘imesaṃ eva duggatānaṃ jarājiṇṇānaṃ mayā saṅgaho kātabbo’’ti cintesi. So anto pavisitvā ghaṭiodanaṃ nāma ghaṭito uddharitvā, pattaṃ pūretvā, therassa hatthe ṭhapesi. Tena vuttaṃ – ‘‘addasā kho sakko devānamindo…pe… adāsī’’ti.

在此（经文）中，“收经线”意即：如同织工收起已铺开的经线。“填充梭子”意即：如同织女缠绕梭子。“他前往天帝释的住所”，此句意为：长老穿好下衣，取了衣钵，心想：“我将救济贫穷之人。”他朝着城市走去，在城外，走上帝释天（Sakko devānamindo）所造的织工巷，观看时，看见一座破旧、倒塌、老朽的棚屋。在那里，他看见那对夫妇正如前述般在织布，便想：“这些人年老时仍在工作。我想这城中没有比他们更贫困的了。我即使只接受他们一点菜叶，也要帮助他们。”于是他朝他们家走去。帝释天看见他走来，对苏阇（Sujā）说：“贤妻，我的尊者正往这边来，你装作没看见，安静地坐着。我们稍作掩饰，马上就供养食物。”长老走到家门口站着。他们也装作没看见，继续做着自己的工作，稍稍耽搁了一会儿。然后帝释天说：“家门口好像站着一位长老，你先去看看。”“主人，您自己去看看吧。”他走出家门，以五体投地之礼顶礼长老，然后双手扶着膝盖，呻吟着站起来，稍微退后一些问道：“尊者是哪位长老？”又说：“我的眼睛昏花看不清了。”他把手放在额头上，抬头仰望，说道：“哎呀，真苦啊！我们的尊者大迦叶（Mahākassapa）长老，许久之后才来到我的孤邸门口。家里还有什么东西吗？”苏阇略显慌乱地回答说：“有的，主人。”帝释天说：“尊者，请勿思量食物是粗劣还是精美，请慈悲纳受我们的供养吧。”说着便接过衣钵。长老递过衣钵时心想：“我应当帮助这些贫困、衰老的人。”他（帝释天）走进屋内，从锅里取出名为“锅饭”的米饭，装满衣钵，放在长老的手中。因此经中说：“天帝释看见……就布施了。”

Tattha ghaṭiyāti bhattaghaṭito. ‘‘Ghaṭiodana’’ntipi pāṭho, tassa ghaṭiodanaṃ nāma devānaṃ koci āhāravisesoti atthaṃ vadanti. Uddharitvāti kutoci bhājanato uddharitvā. Anekasūpo so eva āhāro patte pakkhipitvā therassa hatthe ṭhapanakāle kapaṇānaṃ upakappanakalūkhāhāro viya paññāyittha, hatthe ṭhapitamatte pana attano dibbasabhāveneva aṭṭhāsi. Anekasūpoti muggamāsādisūpehi ceva khajjavikatīhi ca anekavidhasūpo. Anekabyañjanoti nānāvidhauttaribhaṅgo. Anekarasabyañjanoti anekehi sūpehi ceva byañjanehi ca madhurādimūlarasānañceva sambhinnarasānañca abhibyañjako, nānaggarasasūpabyañjanoti attho.

于此，“ghaṭiyā”是“bhattaghaṭito”（从饭锅）之义。亦有“Ghaṭiodana”的读法，对此，他们说其义为：“ghaṭiodana”是天神的一种特别食物。“Uddharitvā”是从某个容器中取出之义。那具有多种羹汤的食物，在盛入钵中并置于长老手中时，显现为适合贫者的粗劣食物；但刚一放在手中，便以其自身的天界体性而安住。“Anekasūpa”是说有绿豆、黑豆等多种羹汤及各种嚼食。“Anekabyañjana”是说有各种菜肴。“Anekarasabyañjana”是说能显现多种羹汤与菜肴的甜味等根本味及复合味，其义为：具有种种上味之羹汤与菜肴。

So kira piṇḍapāto therassa hatthe ṭhapitakāle rājagahanagaraṃ attano dibbagandhena ajjhotthari, tato thero cintesi – ‘‘ayaṃ puriso appesakkho, piṇḍapāto ativiya paṇīto sakkassa bhojanasadiso. Ko nu kho eso’’ti? Atha naṃ ‘‘sakko’’ti ñatvā āha – ‘‘bhāriyaṃ te, kosiya, kammaṃ kataṃ duggatānaṃ sampattiṃ vilumpantena, ajja mayhaṃ dānaṃ datvā kocideva duggato senāpatiṭṭhānaṃ vā seṭṭhiṭṭhānaṃ vā labheyyā’’ti. ‘‘Ko mayā duggatataro atthi, bhante’’ti? ‘‘Kathaṃ tvaṃ duggato devarajjasiriṃ anubhavanto’’ti? ‘‘Bhante, evaṃ nāmetaṃ, mayā pana anuppanne buddhe kalyāṇakammaṃ kataṃ, buddhuppāde pana vattamāne puññakammaṃ katvā cūḷarathadevaputto mahārathadevaputto anekavaṇṇadevaputtoti ime tayo devaputtā [Pg.180] mamāsannaṭṭhāne nibbattā mahātejavantatarā. Ahaṃ tesu devaputtesu ‘nakkhattaṃ kīḷissāmā’ti paricārikāyo gahetvā antaravīthiṃ otiṇṇesu palāyitvā gehaṃ pavisāmi. Tesañhi sarīrato tejo mama sarīraṃ ottharati, mama sarīrato tejo tesaṃ sarīraṃ na ottharati. Ko mayā duggatataro, bhante’’ti? ‘‘Evaṃ santepi ito paṭṭhāya mayhaṃ mā evaṃ vañcetvā dānamadāsī’’ti. ‘‘Vañcetvā tumhākaṃ dāne dinne mayhaṃ kusalaṃ atthi natthī’’ti? ‘‘Atthi, āvuso’’ti. ‘‘Evaṃ sante kusalakaraṇaṃ nāma mayhaṃ bhāro, bhante’’ti vatvā theraṃ vanditvā sujaṃ ādāya theraṃ padakkhiṇaṃ katvā, vehāsaṃ abbhuggantvā ‘‘aho dānaṃ paramadānaṃ, kassape suppatiṭṭhita’’nti tikkhattuṃ udānaṃ udānesi. Tena vuttaṃ ‘‘atha kho āyasmato mahākassapassa etadahosī’’tiādi.

据说，当那钵食放在长老手中时，王舍城便弥漫着其天界的香气。于是长老心想：“此人看似无足轻重，但这钵食却极为精美，如同天帝释的食物。他究竟是谁？”其后，他认出那是天帝释，便说道：“憍尸迦（Kosiya），你所造的业很重啊！你这是在抢夺穷人的福报。今日若有某个穷人布施给我，他本可获得将军之位或长者之位。”“尊者，有谁比我更贫穷呢？”“你享受着天王的荣耀，怎么会贫穷呢？”“尊者，诚然如此，然而我是在佛陀未出世时造此善业。但在佛陀出世时，有三位天子因造作福业而生在我附近，他们是：小车天子（Cūḷaratha）、大车天子（Mahāratha）和种种光彩天子（Anekavaṇṇa），他们比我更有大威力。当那些天子带着侍女们说‘我们要去欢庆节日’而走上街道时，我便逃回家中。他们的身光笼罩我，而我的身光无法笼罩他们。尊者，有谁比我更贫穷呢？”“即便如此，从今以后，不要再这样欺骗我来作布施了。”“欺骗您而作布施，我能有善业吗？”“有，贤友。”“既然如此，那么造作善业就是我的责任了，尊者！”说完，他顶礼长老，带着妻子苏佳（Sujā）右绕长老后，飞上天空，三次诵此自说颂：“啊，布施！最胜的布施！于迦叶处善安立！”因此经中说：“其时，具寿大迦叶生起此念……”等。

Tattha kosiyāti sakkaṃ devānamindaṃ gottena ālapati. Puññena atthoti puññena payojanaṃ. Atthīti vacanaseso. Vehāsaṃ abbhuggantvāti pathavito vehāsaṃ abhiuggantvā. Ākāse antalikkheti ākāsameva pariyāyasaddena antalikkheti vadanti. Atha vā antalikkhasaṅkhāte ākāse na kasiṇugghāṭimādiākāseti visesento vadati. Aho dānanti ettha ahoti acchariyatthe nipāto. Sakko hi devānamindo, ‘‘yasmā nirodhā vuṭṭhitassa ayyassa mahākassapattherassa sakkaccaṃ sahatthena cittīkatvā anapaviddhaṃ kālena paresaṃ anupahacca, sammādiṭṭhiṃ purakkhatvā idamīdisaṃ mayā dibbabhojanadānaṃ dinnaṃ, tasmā khettasampatti deyyadhammasampatti cittasampattīti, tividhāyapi sampattiyā samannāgatattā sabbaṅgasampannaṃ vata mayā dānaṃ pavattita’’nti acchariyabbhutacittajāto tadā attano hadayabbhantaragataṃ pītisomanassaṃ samuggiranto ‘‘aho dāna’’nti vatvā tassa dānassa vuttanayena uttamadānabhāvaṃ khettaṅgatabhāvañca pakāsento ‘‘paramadānaṃ kassape suppatiṭṭhita’’nti udānaṃ udānesi.

其中，“憍尸迦”（Kosiyā）是以种姓称呼天帝释。“因福德而有”（Puññena attho）即因福德而有其利益，其中“有”（atthi）是应补足的词。“腾空”（Vehāsaṃ abbhuggantvā）即从地面升到空中。“于空、于虚空”（Ākāse antalikkhe）即天空，以“虚空”（antalikkha）一词作为同义词来称呼。或者，指名为虚空的空中，不是指遍处（kasiṇa）等所缘的虚空，这是特别说明。“善哉布施”（Aho dānaṃ）中，“善哉”（aho）是表示惊叹的不变词。天帝释心想：“由于我适时地以恭敬心亲手供养从灭尽定出定的摩诃迦叶长老，没有轻慢，也没有妨碍他人，以正见为先导，施与如此天上的食物，因此具足福田圆满、施物圆满、心圆满这三种圆满，我所行的布施实在是各个方面都圆满。”他内心生起稀有、前所未有的想法，当时从内心深处涌出喜悦和欢喜，赞叹道：“善哉布施”，为了显示此布施的殊胜和是良田的特质，而欢呼道：“最上布施于迦叶处，善安立。”

Evaṃ pana sakkassa udānentassa bhagavā vihāre ṭhitoyeva dibbasotena saddaṃ sutvā ‘‘passatha, bhikkhave, sakkaṃ devānamindaṃ udānaṃ udānetvā ākāsena gacchanta’’nti bhikkhūnaṃ vatvā tehi ‘‘kiṃ pana, bhante, tena kata’’nti puṭṭho ‘‘mama puttassa kassapassa vañcetvā dānaṃ adāsi, tena ca attamano udānesī’’ti āha. Tena vuttaṃ ‘‘assosi kho bhagavā dibbāya sotadhātuyā’’tiādi.

又，当帝释如此欢呼时，世尊正安住于精舍中，以天耳听到其声，对比丘们说：“比丘们，你们看，天帝释正欢呼着从空中飞过。”当比丘们问道：“世尊，他做了什么？”世尊回答：“他用计向我的儿子迦叶布施，并因此心满意足地欢呼。”因此经中说：“世尊以天耳界听闻”等等。

Tattha [Pg.181] dibbāya sotadhātuyāti dibbasadisattā dibbā. Devatānañhi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavinimuttatāya dūrepi ārammaṇaṃ gahetuṃ samatthā dibbapasādasotadhātu hoti. Ayañcāpi bhagavato vīriyabhāvanābalanibbattā ñāṇamayā sotadhātu tādisā evāti dibbasadisattā dibbā. Api ca dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. Savanaṭṭhena ca sabhāvadhāraṇaṭṭhena ca sotadhātu, sotadhātuyāpi kiccakaraṇena sotadhātu viyāti sotadhātu, tāya dibbāya sotadhātuyā. Visuddhāyāti parisuddhāya nirupakkilesāya. Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddassavanena mānusikamaṃsasotadhātuṃ atikkamitvā ṭhitāya.

于此，“以天耳界(dibbāya sotadhātuyā)”者：因其有如天神之相(dibbasadisattā)，故称“天”(dibbā)。诚然，天神之净耳界(pasādasotadhātu)乃由善行之业所生，不为胆汁、痰、血等所障碍，因远离染污而能捕捉远处所缘。而世尊此耳界，乃由精进与修习之力所生，由智所成，亦与彼相同，是故因其有如天神之相，而称“天”。再者，乃依天住(dibbavihāra)而得，且自身亦善住于天住，故称“天”。因有听闻之义与受持自性之义，故称“耳界”(sotadhātu)；亦因其行使耳界之功能，犹如耳界，故称“耳界”。此即“以彼天耳界”。“清净的(visuddhāya)”者，谓周遍清净(parisuddhāya)、无有染污(nirupakkilesāya)。“超越人的(atikkantamānusikāya)”者，谓其听闻声音，超越人之行境(manussūpacāra)，超越人之肉耳界(mānusikamaṃsasotadhātu)而安住。

Etamatthaṃ viditvāti ‘‘sammāpaṭipattiyā guṇavisese patiṭṭhitaṃ purisātisayaṃ devāpi manussāpi ādarajātā ativiya pihayantī’’ti imamatthaṃ viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

“了知此义后”者：世尊了知“诸天与人，对依正行而安住于殊胜功德之至上士夫，皆生敬爱，极为渴仰”此义后，为开显其义，而诵此优陀那。

Tatra piṇḍapātikaṅgasaṅkhātaṃ dhutaṅgaṃ samādāya tassa paripūraṇena piṇḍapātikassa. Nanu cāyaṃ gāthā āyasmantaṃ mahākassapaṃ nimittaṃ katvā bhāsitā, thero ca sabbesaṃ dhutavādānaṃ aggo terasadhutaṅgadharo, so kasmā ekeneva dhutaṅgena kittitoti? Aṭṭhuppattivasenāyaṃ niddeso. Atha vā desanāmattametaṃ, iminā desanāsīsena sabbepissa dhutaṅgā vuttāti veditabbā. Atha vā ‘‘yathāpi bhamaro puppha’’nti (dha. pa. 49) gāthāya vuttanayena paramappicchatāya kulānuddayatāya cassa sabbaṃ piṇḍapātikavattaṃ akkhaṇḍetvā tattha sātisayaṃ paṭipattiyā pakāsanatthaṃ ‘‘piṇḍapātikassā’’ti vuttaṃ. Piṇḍapātikassāti ca pihayantīti padaṃ apekkhitvā sampadānavacanaṃ, taṃ upayogatthe daṭṭhabbaṃ. Attabharassāti ‘‘appāni ca tāni sulabhāni anavajjānī’’ti (a. ni. 4.27; itivu. 101) evaṃ vuttehi appānavajjasulabharūpehi catūhi paccayehi attānameva bharantassa. Anaññaposinoti āmisasaṅgaṇhanena aññe sissādike posetuṃ anussukkatāya anaññaposino. Padadvayenassa kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena vicaraṇato sallahukavuttitaṃ subharataṃ paramañca santuṭṭhiṃ [Pg.182] dasseti. Atha vā attabharassāti ekavacanicchāya attabhāvasaṅkhātaṃ ekaṃyeva imaṃ attānaṃ bharati, na ito paraṃ aññanti attabharo, tato eva attanā aññassa posetabbassa abhāvato anaññaposī, tassa attabharassa anaññaposino. Padadvayenapi khīṇāsavabhāvena āyatiṃ anādānataṃ dasseti.

其中，受持名为“常乞食支”(piṇḍapātikaṅga)的头陀支，并因圆满此支而为常乞食者。难道这首偈颂不是以具寿大迦叶(Mahākassapa)为缘由而说的吗？而且，该长老是所有头陀行者中的第一，是十三头陀支的受持者，为何只以一种头陀支来称赞他呢？此是依事缘所作的解释。或者，这只是一个教示之首(desanāsīsa)，应知以此教示之首，他所有的头陀支也都被说及了。又或者，如《法句经》第49颂“yathāpi bhamaro pupphaṃ”所说的方法，为了显示他因极其少欲与悲悯俗家，而无缺地持守一切常乞食行，且于其中有卓越的实行，故说“为常乞食者”。而“piṇḍapātikassa”是关联“pihayanti”（羡慕）一词的与格，当知其有业格之义。“attabharassa”（维持自身者）是指：以“少、易得、无过”如此所说的少量、无过、易得形态的四种资具，只维持他自己的人。“anaññaposino”（不资养他人者）是指：因不热衷于接受物质利养来资养弟子等他人，故为不资养他人者。此二词显示，他仅以身所披带的衣与腹所容纳的食而行，故有轻快的生活、易于资养以及最高的知足。或者，“attabharassa”是单数形式，意指他只维持此被称为“自体”(attabhāva)的这一个自己，不维持此身之外的他人，故为“维持自身者”(attabharo)。正因如此，由于没有需要被他资养的他人，故为“不资养他人者”(anaññaposī)。此二词也显示，因其漏尽者的状态，于未来不再执取（新身）。

Devā pihayanti…pe… satīmatoti taṃ aggaphalādhigamena sabbakilesadarathapariḷāhānaṃ vūpasamena paṭippassaddhiyā upasantaṃ, sativepullappattiyā niccakālaṃ satokāritāya satimantaṃ, tato eva iṭṭhāniṭṭhādīsu tādilakkhaṇappattaṃ khīṇāsavaṃ sakkādayo devā pihayanti patthenti, tassa sīlādiguṇavisesesu bahumānaṃ uppādentā ādaraṃ janenti, pageva manussāti.

诸天亦渴求……乃至……具念者：其人通过证得最高果位，平息了一切烦恼、忧恼与热恼，由轻安而寂静，由达到念的圆满与恒时作意于念而成为具念者。正因如此，对于可爱与不可爱等，其心已达“如是”之相，诸漏已尽。帝释等诸天亦喜爱、希求于他，对其戒等殊胜功德生起极大的尊敬与敬重，更何况是人。

Sattamasuttavaṇṇanā niṭṭhitā.

第七经释义终。

8. Piṇḍapātikasuttavaṇṇanā

8. 乞食者经释义

28. Aṭṭhame pacchābhattanti ekāsanikakhalupacchābhattikānaṃ pātova bhuttānaṃ antomajjhanhikopi pacchābhattameva, idha pana pakatibhattasseva pacchato pacchābhattanti veditabbaṃ. Piṇḍapātapaṭikkantānanti piṇḍapātato paṭikkantānaṃ, piṇḍapātaṃ pariyesitvā bhattakiccassa niṭṭhāpanavasena tato nivattānaṃ. Karerimaṇḍalamāḷeti ettha karerīti varuṇarukkhassa nāmaṃ. So kira gandhakuṭiyā maṇḍapassa sālāya ca antare hoti, tena gandhakuṭīpi ‘‘karerikuṭikā’’ti vuccati, maṇḍapopi sālāpi ‘‘karerimaṇḍalamāḷo’’ti. Tasmā karerirukkhassa avidūre kate nisīdanasālasaṅkhāte maṇḍalamāḷe. Tiṇapaṇṇacchadanaṃ anovassakaṃ ‘‘maṇḍalamāḷo’’ti vadanti, atimuttakādilatāmaṇḍapo ‘‘maṇḍalamāḷo’’ti apare.

28. 在第八经中，食后（pacchābhatta）：对于持一坐食或食后不食头陀支、已在早上用过餐者，正午之内也算是食后。但在此处，当知“食后”是指正常用餐之后。从托钵返回（piṇḍapātapaṭikkantānaṃ）：指寻求到食物、完成用餐之事后，从彼处返回。于迦梨罗圆堂（Karerimaṇḍalamāḷe）：于此，“迦梨罗（Karerī）”是瓦儒那（varuṇa）树之名。据说此树位于香孤邸（gandhakuṭi）与集会堂之间，因此香孤邸亦被称为“迦梨罗孤邸（Karerikuṭikā）”，集会堂亦被称为“迦梨罗圆堂（Karerimaṇḍalamāḷo）”。因此，（此句意为）在迦梨罗树不远处建造的、名为坐堂的圆堂中。他们称以草叶覆盖、不漏雨处为“圆堂”；另有师长说，由素馨花等藤蔓所成的亭子为“圆堂”。

Kālena kālanti kāle kāle antarantarā, tasmiṃ tasmiṃ samayeti attho. Manāpiketi manavaḍḍhake, piyarūpe iṭṭheti attho. Iṭṭhāniṭṭhabhāvo ca puggalavasena ca dvāravasena ca gahetabbo. Ekaccassa hi iṭṭhābhimato ekaccassa aniṭṭho hoti, ekaccassa aniṭṭhābhimato ekaccassa iṭṭho[Pg.183]. Tathā ekassa dvārassa iṭṭho aññassa aniṭṭho. Vipākavasena panettha vinicchayo veditabbo. Kusalavipāko hi ekantena iṭṭho, akusalavipāko aniṭṭho evāti. Cakkhunā rūpe passitunti gāmaṃ piṇḍāya paviṭṭho upāsakehi gehaṃ pavesetvā pūjāsakkārakaraṇatthaṃ upanītesu āsanavitānādīsu nānāvirāgasamujjalavaṇṇasaṅkhāte rajanīye aññe ca saviññāṇakarūpe cakkhudvārikaviññāṇehi passituṃ. Saddeti tatheva issarajanānaṃ gehaṃ paviṭṭho tesaṃ payutte gītavāditasadde sotuṃ. Gandheti tathā tehi pūjāsakkāravasena upanīte pupphadhūmādigandhe ghāyituṃ. Raseti tehi dinnāhāraparibhoge nānaggarase sāyituṃ. Phoṭṭhabbeti mahagghapaccattharaṇesu āsanesu nisinnakāle sukhasamphasse phoṭṭhabbe phusituṃ. Evañca pañcadvārikaiṭṭhārammaṇappaṭilābhaṃ kittetvā idāni manodvārikaiṭṭhārammaṇappaṭilābhaṃ dassetuṃ ‘‘sakkato’’tiādi vuttaṃ. Taṃ heṭṭhā vuttatthameva.

“适时”(kālena kālaṃ)是指时时、常常，在各个时节的意思。“可意”(manāpika)是指增长心喜、可爱、悦意的意思。可意与否，应当根据个人(puggala)与根门的不同来理解。诚然，对某人而言被认为是可意的，对另一人而言却是不可意的；对某人而言被认为是不可意的，对另一人而言却是可意的。同样，对某一门是可意的，对另一门则是不可意的。于此，当依业果(vipāka)来抉择。善业的果报确实是绝对可意的，而不善业的果报则必定是不可意的。“以眼见色”(cakkhunā rūpe passituṃ)是指：进入村庄乞食时，为优婆塞(upāsaka)迎入家中，为了供养恭敬而呈上座具、帷幔等，[行者]以眼门识观看其上种种鲜艳亮丽、能引生染著的色彩，以及其他有情的色相。“声”(sadda)，也是如此，指进入有权势者的住所，听到他们所演奏的歌唱与器乐之声。“香”(gandha)，是指嗅闻他们为供养恭敬而献上的花、熏香等香气。“味”(rasa)，是指在享用他们所施的食物时，品尝各种上等的滋味。“触”(phoṭṭhabba)，是指坐在铺有贵重铺垫的座位上时，接触到舒适的所触。如此阐明了获得五门的可意所缘后，现在为了开示获得意门的可意所缘，而说了“受尊敬”(sakkato)等语。其义已如前述。

Kiṃ pana apiṇḍapātikānaṃ ayaṃ nayo na labbhatīti? Labbhati. Tesampi hi nimantanasalākabhattādiatthaṃ gāmaṃ gatakāle uḷāravibhavā upāsakā tathā sakkārasammānaṃ karontiyeva, taṃ pana aniyataṃ. Piṇḍapātikānaṃ pana tadā niccameva tattha pūjāsakkāraṃ kariyamānaṃ disvā, sakkāragarutāya anissaraṇamagge ṭhatvā, ayonisomanasikāravasena te bhikkhū evamāhaṃsu. Tenevāha – ‘‘handāvuso, mayampi piṇḍapātikā homā’’tiādi.

然则，对于不托钵乞食者，难道就得不到此法吗？可以得到。因为当他们为了应供、抽签食等事进入村落时，那些财富雄厚的优婆塞也会同样地恭敬供养，但那是不定的。而那些比丘见到托钵乞食者恒常在那里受到供养恭敬，由于重视恭敬，住于非出离道，又以不如理作意，便如此说。因此说：“来，贤友，我们也做托钵乞食者吧”等等。

Tattha handāti vossaggatthe nipāto. Lacchāmāti labhissāma. Tenupasaṅkamīti tattha surabhigandhakuṭiyaṃ nisinno tesaṃ taṃ kathāsallāpaṃ sutvā ‘‘ime bhikkhū mādisassa nāma buddhassa sāsane pabbajitvā mayā saddhiṃ ekavihāre vasantāpi evaṃ ayonisomanasikāravasena kathaṃ pavattenti, sallekhe na vattanti, handa te tato nivāretvā sallekhavihāre niyojessāmī’’ti maṇḍalamāḷaṃ upasaṅkami. Sesaṃ heṭṭhā vuttanayameva.

此中，“handa”是表示劝请义的不变词。“Lacchāma”是“我们将获得”。“Tenupasaṅkami”是：世尊坐在那芬芳的香孤邸里，听到那些比丘的谈话后，心想：“这些比丘在我这样的佛陀的教法中出家，与我同住一寺，却还因不如理作意而作此言谈，不奉行减损。来！我应将他们从那不如理作意中带出，令他们安住于减损法。”于是，他走向圆堂。其余如前所说。

Etamatthaṃ viditvāti ‘‘appicchatāsantuṭṭhitāsallekhānaṃ vasena kilese dhunituṃ taṇhaṃ visosetuṃ paṭipannoti piṇḍapātikassa sato devā pihayanti, tassa paṭipattiyā ādarajātā piyāyanti, na ito aññathā’’ti imamatthaṃ viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

了知此义后，即是：“以少欲、知足、减损故，为断除烦恼、枯竭贪爱而行道者，作为托钵食者，诸天亦喜爱。对其行道生起敬重而爱慕，非因其他。”了知此义，为阐明其义，而诵此自说语。

Tattha [Pg.184] no ce saddasilokanissitoti ‘‘aho ayyo appiccho santuṭṭho paramasallekhavuttī’’tiādinā parehi kittitabbasaddasaṅkhātaṃ silokaṃ. Taṇhāya nissito na hoti ceti attho. Saddo vā sammukhā vaṇṇabhaṇanathutighoso, siloko parammukhabhūtā pasaṃsā patthaṭayasatā vā. Sesaṃ anantarasutte vuttanayameva.

此中，“若不依赖声誉”，其义为：不以渴爱依赖于他人以“啊，尊者少欲、知足、行最上减损行”等所称赞而成的声誉。“声”是当面的称赞、述说、赞叹之音；“誉”是背后的赞赏，或广传的名声。其余如后一经所说。

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

第八经释义终。

9. Sippasuttavaṇṇanā

9. 技艺经释义

29. Navame ko nu kho, āvuso, sippaṃ jānātīti, āvuso, amhesu idha sannipatitesu ko nu jīvitanimittaṃ sikkhitabbaṭṭhena ‘‘sippa’’nti laddhanāmaṃ yaṃkiñci ājīvaṃ vijānāti? Ko kiṃ sippaṃ sikkhīti ko dīgharattaṃ sippācariyakulaṃ payirupāsitvā āgamato payogato ca hatthisippādīsu kiṃ sippaṃ sikkhi? Kataraṃ sippaṃ sippānaṃ agganti sabbasippānaṃ agārayhatāya mahapphalatāya akicchasiddhiyā ca kataraṃ sippaṃ aggaṃ uttamaṃ? Yaṃ nissāya sukhena sakkā jīvitunti adhippāyo. Tatthekacceti tesu bhikkhūsu ekacce bhikkhū. Ye hatthācariyakulā pabbajitā te. Evamāhaṃsūti te evaṃ bhaṇiṃsu. Ito parampi ‘‘ekacce’’ti vuttaṭṭhāne eseva nayo. Hatthisippanti yaṃ hatthīnaṃ pariggaṇhanadamanasāraṇarogatikicchādibhedaṃ kattabbaṃ, taṃ uddissa pavattaṃ sabbampi sippaṃ idha ‘‘hatthisippa’’nti adhippetaṃ. Assasippanti etthāpi eseva nayo. Rathasippaṃ pana rathayoggānaṃ damanasāraṇādividhānavasena ceva rathassa karaṇavasena ca veditabbaṃ. Dhanusippanti issāsasippaṃ, yo dhanubbedhoti vuccati. Tharusippanti sesaāvudhasippaṃ. Muddāsippanti hatthamuddāya gaṇanasippaṃ. Gaṇanasippanti acchiddakagaṇanasippaṃ. Saṅkhānasippanti saṅkalanapaṭuppādanādivasena piṇḍagaṇanasippaṃ. Taṃ yassa paguṇaṃ hoti, so rukkhampi disvā ‘‘ettakāni ettha paṇṇānī’’ti gaṇituṃ jānāti. Lekhāsippanti nānākārehi akkharalikhanasippaṃ, lipiñāṇaṃ vā. Kāveyyasippanti attano cintāvasena vā parato paṭiladdhasutavasena vā, ‘‘imassa ayamattho, evaṃ naṃ yojessāmī’’ti evaṃ atthavasena vā, kiñcideva kabbaṃ disvā, ‘‘tappaṭibhāgaṃ kabbaṃ karissāmī’’ti [Pg.185] ṭhānuppattikapaṭibhānavasena vā cintākaviādīnaṃ catunnaṃ kavīnaṃ kabbakaraṇasippaṃ. Vuttañhetaṃ bhagavatā –

29. 在第九经中，“贤友们，谁知道技艺？”是说：贤友们，在我们这些聚集于此的人中，谁知道任何为了谋生而应学习的、被称为“技艺”的生计方法？谁学习了什么技艺？谁曾长期亲近技艺师家族，从学理和实践两方面学习了象艺等技艺？“哪种技艺是诸艺之首？”是说：在所有技艺中，因其无可非议、有大利益、易于成事，哪种技艺最为第一、最为殊胜？其意为：依靠它能安乐地生活。当时有些比丘——那些从驯象师家族出家的人——这样说道。（此后，凡是说到“有些”之处，准则与此相同。）象艺，此处意指所有针对大象的捕捉、调伏、引导、治病等不同技艺。马艺也是同样道理。至于车艺，则应从调伏、引导驾车牲畜等方法以及造车两方面来理解。弓艺是指箭术，即所谓的“弓术”。剑艺是指其余的兵器之艺。手印艺是以手印计算的技艺。计算艺是无误的计算技艺。算术艺是通过合计、推算等方式进行总计的技艺。精通此道的人，看到树木就能知道“这里有多少片叶子”。书写艺是以各种方式书写文字的技艺，或称为文字知识。诗艺，是指思想诗人等四类诗人的作诗之艺，其方式为：或凭自己的思考；或凭从他人处获得的听闻；或凭义理，即“此有此义，我将如此组织它”；或凭急智，即见到某篇作品后心想“我也要创作一篇与此相应的作品”。此为世尊所说——

‘‘Cattārome, bhikkhave, kavī – cintākavi, sutakavi, atthakavi, paṭibhānakavī’’ti (a. ni. 4.231).

“诸比丘，有四种诗人：构思诗人(cintākavi)、听闻诗人(sutakavi)、义理诗人(atthakavi)与辩才诗人(paṭibhānakavi)。”

Lokāyatasippanti ‘‘kāko seto aṭṭhīnaṃ setattā, balākā rattā lohitassa rattattā’’ti evamādinayappavattaṃ paralokanibbānānaṃ paṭisedhakaṃ vitaṇḍasatthasippaṃ. Khattavijjāsippanti abbheyyamāsurakkhādinītisatthasippaṃ. Imāni kira dvādasa mahāsippāni nāma. Tenevāha tattha tattha ‘‘sippānaṃ agga’’nti.

顺世论技艺(Lokāyatasippa)是指诸如“乌鸦白，因骨白；苍鹭赤，因血赤”之类，否定来世与涅槃的诡辩论。刹帝利学技艺(Khattavijjāsippa)是指防御、护卫等政治学技艺。据说此等共十二种，名为大学艺。是故，经中处处说“诸艺之首”。

Etamatthaṃ viditvāti etaṃ sabbasippāyatanānaṃ jīvikatthatāya vaṭṭadukkhato anissaraṇabhāvaṃ, sīlādīnaṃyeva pana suparisuddhānaṃ nissaraṇabhāvaṃ, taṃ samaṅginoyeva ca bhikkhubhāvaṃ sabbākārato viditvā tadatthavibhāvanaṃ imaṃ udānaṃ udānesi.

了知此义后，即了知：一切谋生技艺皆无法出离轮回之苦，唯有极为清净的戒等才是出离之道，且唯有具足此（戒等）者方为比丘。从一切方面了知后，为开显此义，而诵此自说颂(udāna)。

Tattha asippajīvīti catunnaṃ taṇhuppādānaṃ samucchedavikkhambhanena paccayāsāya visositattā yaṃkiñci sippaṃ upanissāya jīvikaṃ na kappetīti asippajīvī, etena ājīvapārisuddhisīlaṃ dasseti. Lahūti appakiccatāya sallahukavuttitāya ca lahu abahulasambhāro, etena catupaccayasantosasiddhaṃ subharataṃ dasseti. Atthakāmoti sadevakassa lokassa atthameva kāmetīti atthakāmo, etena sattānaṃ anatthaparivajjanassa pakāsitattā pātimokkhasaṃvarasīlaṃ dasseti pāṇātipātādianatthaviramaṇaparidīpanato. Yatindriyoti cakkhādīnaṃ channaṃ indriyānaṃ abhijjhādyappavattito saṃyamena yatindriyo, etena indriyasaṃvarasīlaṃ vuttaṃ. Sabbadhi vippamuttoti evaṃ suparisuddhasīlo catupaccayasantose avaṭṭhito sappaccayaṃ nāmarūpaṃ pariggahetvā aniccādivasena saṅkhāre sammasanto vipassanaṃ ussukkāpetvā tato paraṃ paṭipāṭiyā pavattitehi catūhi ariyamaggehi saṃyojanānaṃ pahīnattā sabbadhi sabbattha bhavādīsu vippamutto.

此处“无艺谋生者”（asippajīvī）指以根除与镇伏的方式断除四种取，净化了对资具的渴求，故不依任何技艺维持生计，此显示活命清净戒。“轻快”（lahu）指事务少、生活简朴、不蓄积资具，此显示由四资具知足所成就的易被护持之德。“利益有情”（atthakāmo）指唯愿利益天人世界，此显示远离损害之波罗提木叉律仪戒，因其阐明了远离杀生等损害。“调伏诸根”（yatindriyo）指严摄眼等六根不起贪染等，此显示根律仪戒。“于一切处遍解脱”（sabbadhi vippamutto）指如此持戒清净者，安住于四资具知足，遍知缘生之名色法，以无常等方式省察诸行，勤修观（vipassanā），此后次第生起四圣道，诸结已断，故于一切处、一切方面，如于有（bhava）等，皆已遍解脱。

Anokasārī [Pg.186] amamo nirāsoti tathā sabbadhi vippamuttattā eva okasaṅkhātesu chasupi āyatanesu taṇhābhisaraṇassa abhāvena anokasārī, rūpādīsu katthaci mamaṅkārābhāvato amamo, sabbena sabbaṃ anāsīsanato nirāso. Hitvā mānaṃ ekacaro sa bhikkhūti evaṃbhūto ca so arahattamaggappattisamakālameva anavasesaṃ mānaṃ hitvā pajahitvā ime bhikkhū viya gaṇasaṅgaṇikaṃ akatvā pavivekakāmatāya taṇhāsahāyavirahena ca sabbiriyāpathesu ekacaro, so sabbaso bhinnakilesattā paramatthato bhikkhu nāma. Ettha ca ‘‘asippajīvī’’tiādinā lokiyaguṇā kathitā, ‘‘sabbadhi vippamutto’’tiādinā lokuttaraguṇā kathitā. Tattha asippajīvītiādi ‘‘vibhave ṭhitasseva ayaṃ dhammo, na sippaṃ nissāya micchājīvena jīvikaṃ kappentassa, tasmā sippesu sāraggahaṇaṃ vissajjetvā adhisīlādīsuyeva tumhehi sikkhitabba’’nti dasseti.

所谓“无家游行，无我所，无希求”者：如是，因于一切中皆得解脱，故于名为“家”的六处中，无有贪爱之驰逐，是为“无家游行”；于色等任何一法中，无有我所之行，是为“无我所”；于一切法，完全无有希求，是为“无希求”。所谓“舍慢独行者，彼即是比丘”者：如是之人，于证得阿罗汉道之同时，即已无余舍断诸慢，不像此等比丘般喜好群聚，因乐于远离、无有贪爱为伴，故于一切威仪中皆是独行。彼因烦恼已完全摧破，故由胜义而言，名为比丘。于此，由“无艺谋生”等句宣说世间功德，由“于一切中解脱”等句宣说出世间功德。其中，“无艺谋生”等句，是为了开示：“此法是为安住于‘无艺谋生’等状态者而说，非为依于技艺、以邪命维生者而说。是故，汝等应舍弃于诸技艺中取其精要，而仅于增上戒等勤求修学。”

Navamasuttavaṇṇanā niṭṭhitā.

第九经释义终。

10. Lokasuttavaṇṇanā

10. 世间经释义

30. Dasame buddhacakkhunāti ettha āsayānusayañāṇaṃ indriyaparopariyattañāṇañca buddhacakkhu nāma. Yathāha –

30. 在第十经中，所谓佛眼（buddhacakkhu），即指知众生意乐与随眠（āsayānusaya）之智，以及知众生根器胜劣（indriyaparopariyatta）之智。如是说：

‘‘Addasā kho bhagavā buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye’’tiādi (ma. ni. 1.283; 2.339).

“世尊以佛眼观察世间，看见有尘垢少的、尘垢多的，根器敏锐的、根器迟钝的众生”等。（《中部》1.283；2.339）

Lokanti tayo lokā – okāsaloko, saṅkhāraloko, sattalokoti. Tattha –

世间有三种，即空间世间（okāsaloka）、行世间（saṅkhāraloka）、有情世间（sattaloka）。其中：

‘‘Yāvatā candimasūriyā pariharanti,Disā bhanti virocanā;

Tāva sahassadhā loko,Ettha te vattatī vaso’’ti. –

“日月之所游行，光辉照耀诸方；如是千倍世界，汝力于中运行。”

Ādīsu (ma. ni. 1.503) okāsaloko. ‘‘Eko loko – sabbe sattā āhāraṭṭhitikā, dve lokā – nāmañca rūpañca, tayo lokā – tisso vedanā[Pg.187], cattāro lokā – cattāro āhārā, pañca lokā – pañcupādānakkhandhā, cha lokā – cha ajjhattikāni āyatanāni, satta lokā – satta viññāṇaṭṭhitiyo, aṭṭha lokā – aṭṭha lokadhammā, nava lokā – nava sattāvāsā, dasa lokā – dasāyatanāni, dvādasa lokā – dvādasāyatanāni, aṭṭhārasa lokā – aṭṭhārasa dhātuyo’’tiādīsu (paṭi. ma. 1.112) saṅkhāraloko. ‘‘Sassato loko, asassato loko’’tiādīsu sattaloko vutto. Idhāpi sattaloko veditabbo.

在《中部》（M. 1.503）等处，是空间世间（okāsaloko）。“一世间——一切有情依食而住；二世间——名色；三世间——三受；四世间——四食；五世间——五取蕴；六世间——六内处；七世间——七识住；八世间——八世间法；九世间——九有情居；十世间——十处；十二世间——十二处；十八世间——十八界”等（《无碍解道》Paṭis. 1.112），是行世间（saṅkhāraloko）。“世间是常，世间是无常”等处所说的，是有情世间（sattaloko）。此处也应了知为有情世间。

Tattha lokīyati vicittākārato dissatīti cakkavāḷasaṅkhāto loko okāsaloko, saṅkhāro lujjati palujjatīti loko, lokīyati ettha puññapāpaṃ tabbipāko cāti sattaloko. Tesu bhagavā mahākaruṇāya anukampamāno saṃsāradukkhato mocetukāmo sattalokaṃ olokesi. Katamassa pana sattāhassa accayena olokesi? Paṭhamassa sattāhassa. Bhagavā hi pallaṅkasattāhassa pariyosāne pacchimayāmāvasāne ‘‘yadā have pātubhavanti dhammā…pe… sūriyova obhāsayamantalikkha’’nti (udā. 1-3; kathā. 321; mahāva. 1-3) imaṃ ariyamaggānubhāvadīpakaṃ udānaṃ udānetvā, ‘‘ahaṃ tāva evaṃ suduttaraṃ saṃsāramahoghaṃ imāya dhammanāvāya samuttaritvā nibbānapāre ṭhito, handa dāni lokampi tāressāmi, kīdiso nu kho loko’’ti lokaṃ volokesi. Taṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṃ volokesī’’ti.

于此，因以种种形态显现而被看见（lokīyati dissati），故名为轮围（cakkavāḷa）的世间是空间世间（okāsaloko）；因诸行会毁坏、败坏（lujjati palujjati），故名为世间（行世间）；因善、恶及其果报于此中被看见（lokīyati），故为有情世间（sattaloko）。于此三者中，世尊以大悲心怜悯众生，欲令其从轮回之苦中解脱，故观察有情世间。然则，是在哪个七日之后观察的呢？是在第一个七日之后。世尊于结跏趺坐七日圆满、后夜分之终，诵出此彰显圣道威力的自说偈：“当诸法显现时……如同太阳照亮天空。”（《自说》Ud. 1-3；《论事》Kvu. 321；《大品》Mv. 1-3），继而思惟：“我已乘坐这艘法船，渡过如此难以超越的轮回大瀑流，安住于涅槃彼岸，现在也应当度化世人。这个世间究竟如何呢？”于是观察世间。针对此事而有经言：“此后，世尊在那七日结束时，从那个禅定中出来，以佛眼遍观世间。”

Tattha volokesīti vividhehi ākārehi passi, hatthatale ṭhapitaāmalakaṃ viya attano ñāṇena paccakkhaṃ akāsi. Anekehi santāpehītiādi volokitākāradassanaṃ. Anekehi santāpehīti anekehi dukkhehi. Dukkhañhi santāpanapīḷanaṭṭhena santāpoti vuccati. Yathāha – ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho’’ti (paṭi. ma. 1.17). Tañca dukkhadukkhādivasena ceva jātiādivasena ca anekappakāraṃ. Tena vuttaṃ ‘‘anekehi santāpehī’’ti. Anekehi dukkhehi santappamāne pīḷiyamāne bādhiyamāne. Pariḷāhehīti paridāhehi. Pariḍayhamāneti indhanaṃ viya agginā samantato ḍayhamāne. Rāgajehīti rāgasambhūtehi[Pg.188]. Esa nayo sesesupi. Rāgādayo hi yasmiṃ santāne uppajjanti, taṃ niddahantā viya vibādhenti, tena vuttaṃ – ‘‘tayome, bhikkhave, aggī – rāgaggi, dosaggi, mohaggī’’ti (itivu. 93). Yato te cittaṃ kāyañca kilesentīti kilesāti vuccanti. Ettha ca pariḍayhamāneti etena bhagavā rāgādikilesānaṃ pavattidukkhataṃ, tena ca sattānaṃ abhibhūtataṃ dasseti. Santappamāneti iminā pana tesaṃ kālantaradukkhataṃ, tena nirantaropaddavatañca dasseti.

彼处“观察”者，即以种种方式观察，如置庵摩罗果于掌中，以自己之智慧现前了知。“以多种热恼”等句，是显示观察的方式。“以多种热恼”者，即以诸多痛苦。痛苦，因有煎熬逼迫之义而称为“热恼”。如说：“苦有逼迫义、有为义、热恼义、变易义”（《无碍解道》1.17）。这痛苦或以苦苦等方式，或以生等方式，呈现多种形态。因此说“以多种热恼”。（众生）正被诸多痛苦所炙烤、压迫、折磨。“以炽燃”者，即以焚烧。“正被焚烧”者，即犹如柴薪被火焰四面焚烧。“由贪生起”者，即由贪欲所生起。其余的也是这个道理。贪等（烦恼）在哪个相续中生起，就好像焚烧一样恼害它，因此说：“诸比丘，有三种火——贪火、嗔火、痴火”（《如是语》93）。因为它们染污心与身，所以称为“烦恼”。此处，世尊以“正被焚烧”一句，显示了贪等烦恼的现行之苦，以及有情被其制伏的状态。而以“正被炙烤”一句，则显示了它们他时之苦，以及无间断的扰害。

Bhagavā hi bodhirukkhamūle aparājitapallaṅke nisinno paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā kilesamūlakaṃ vaṭṭadukkhaṃ abhiññāya saṅkhāre pariggahetvā sammasanto anukkamena vipassanaṃ vaḍḍhetvā ariyamaggādhigamena sayaṃ vigataviddhastakileso abhisambuddho hutvā paccavekkhaṇānantaraṃ anavasesānaṃ kilesānaṃ pahīnattā attano vaṭṭadukkhassa parikkhīṇabhāvadīpakaṃ sabbabuddhānaṃ avijahitaṃ ‘‘anekajātisaṃsāra’’nti (dha. pa. 153) udānaṃ udānetvā teneva pallaṅkena sattāhaṃ vimuttisukhapaṭisaṃvedī nisinno sattamāya rattiyā tīsu yāmesu vuttanayena tīṇi udānāni udānetvā tatiyaudānānantaraṃ buddhacakkhunā lokaṃ volokento ‘‘sakalamidaṃ sattānaṃ vaṭṭadukkhaṃ kilesamūlakaṃ, kilesā nāmete pavattidukkhā āyatimpi dukkhahetubhūtā, tehi ime sattā santappanti pariḍayhanti cā’’ti passi. Tena vuttaṃ ‘‘addasā kho bhagavā…pe… mohajehipī’’ti.

诚然，世尊(Bhagavā)于菩提树下，坐于金刚座上，于初夜随念宿住，于中夜清净天眼，于后夜令智趣入缘起，以无上智了知以烦恼为根本的轮回之苦，把握诸行，审察思量，次第增长观(vipassanā)，以证得圣道，亲自成为灭尽烦恼的正等觉者。于省察之后，因无余断尽诸烦恼，为显示自身轮回之苦已彻底灭尽，而诵出诸佛所不舍的自说语：“经多生轮回……”（法句153）。即于彼座，感受解脱之乐七日。至第七夜，于三时中，以上述方式诵出三则自说语。于第三则自说语后，以佛眼观察世间，见：“一切有情这轮回之苦，皆以烦恼为根本。此等烦恼，即是轮回之苦，亦是未来之苦因。有情因此而苦恼、烧灼。”是故说：“诚然，世尊见……乃至……亦由痴生。”

Etamatthaṃ viditvāti etaṃ lokassa yathāvuttasantāpapariḷāhehi abhibhuyyamānataṃ sabbākārato viditvā. Imaṃ udānanti imaṃ sabbasantāpapariḷāhato parinibbānavibhāvanaṃ mahāudānaṃ udānesi.

“了知此义后”，意即从一切方面了知此世间正被如前所述的忧患热恼所征服的状态。“此自说语”，意即（世尊）诵出了此一显示从一切忧患热恼中完全寂灭的大自说语。

Tattha ayaṃ loko santāpajātoti ayaṃ sabbopi loko jarārogamaraṇehi ceva nānāvidhabyasanehi ca kilesapariyuṭṭhānehi ca jātasantāpo, uppannakāyikacetasikadukkhābhibhavoti attho. Phassaparetoti tato eva anekehi dukkhasamphassehi parihato upadduto. Atha vā phassaparetoti sukhādisaṅkhātānaṃ tissannaṃ dukkhatānaṃ paccayabhūtehi chahi phassehi abhibhūto, tato tato dvārato tasmiṃ [Pg.189] tasmiṃ ārammaṇe pavattivasena upassaṭṭho. Rogaṃ vadati attatoti phassapaccayā uppajjamānaṃ vedanāsaṅkhātaṃ rogaṃ dukkhaṃ, khandhapañcakameva vā yathābhūtaṃ ajānanto ‘‘aha’’nti saññāya diṭṭhigāhavasena ‘‘ahaṃ sukhito dukkhito’’ti attato vadati. ‘‘Attano’’tipi paṭhanti. Tassattho – yvāyaṃ loko kenaci dukkhadhammena phuṭṭho abhāvitattatāya adhivāsetuṃ asakkonto ‘‘aho dukkhaṃ, īdisaṃ dukkhaṃ mayhaṃ attanopi mā hotū’’tiādinā vippalapanto kevalaṃ attano rogaṃ vadati, tassa pana pahānāya na paṭipajjatīti adhippāyo. Atha vā taṃ yathāvuttaṃ dukkhaṃ yathābhūtaṃ ajānanto taṇhāgāhavasena ‘‘mama’’nti saññāya attato vadati, ‘‘mama ida’’nti vācaṃ nicchāreti.

此处，“此世生于忧患”者，是说这整个世间，由老、病、死、种种灾患及诸烦恼缠而生起忧患，为已生的身心之苦所征服。“为触所恼”者，即正因此被众多苦触所侵害、逼迫。又，“为触所恼”者，是说被作为三种苦（苦苦、坏苦、行苦）之因的六触所征服，由各个根门于各个所缘中转起，而被侵扰。“说病为我”者，即不如实了知由触为缘而生起的、名为受的病与苦，或不如实了知五蕴，而以“我”想及见取，说“我乐，我苦”。也有读作‘attano’的。其义为：此世间被某种苦法所触时，因自身未修习故，不能忍受，而哀叹“啊，苦啊！愿我不要有这样的苦！”等语，只是诉说自己的病，然不为断除它而行道，此是意趣。又，不如实了知那如前所说的苦，以爱取之力，由“我所”想而说为己有，并发出“这是我的”之语。

Yena yena hi maññatīti evamimaṃ rogabhūtaṃ khandhapañcakaṃ attato attano vā vadanto loko yena yena rūpavedanādinā kāraṇabhūtena, yena vā sassatādinā pakārena diṭṭhimānataṇhāmaññanāhi maññati. Tato taṃ hoti aññathāti tato attanā parikappitākārato taṃ maññanāya vatthubhūtaṃ khandhapañcakaṃ aññathā anattānattaniyameva hoti. Vase vattetuṃ asakkuṇeyyatāya ahaṅkāramamaṅkārattaṃ na nipphādetīti attho. Atha vā tatoti tasmā maññanāmattabhāvato taṃ khandhapañcakaṃ niccādivasena maññitaṃ aññathā aniccādisabhāvameva hoti. Na hi maññanā bhāvaññathattaṃ vā lakkhaṇaññathattaṃ vā kātuṃ sakkoti.

所谓“彼彼所思”者，谓：世人说此已成疾病的五蕴为我或我所，是以色、受等为因，或以常等方式，依见、慢、爱而思量。所谓“其事由是而变异”者，谓：从自己所构想之相来看，彼作为思量之事(vatthu)的五蕴，则变异而实为无我、非我所。其义为：因不能随欲支配，故不成就我执与我所执。复次，此中“由是”者，谓：因其仅是思量，故彼被思量为常等的五蕴，则变异而实为无常等自性。实则，思量并不能改变其自性，也不能改变其特征。

Aññathābhāvī bhavasattoti asambhave vaḍḍhiyaṃ hitasukhe satto laggo sattaloko maññanāya yathāruci cintiyamānopi viparītappaṭipattiyā tato aññathābhāvī ahitadukkhabhāvī vighātaṃyeva pāpuṇāti. Bhavamevābhinandatīti evaṃ santepi taṃ maññanāparikappitaṃ avijjamānaṃ bhavaṃ vaḍḍhiṃ abhinandati eva abhikaṅkhati eva. Atha vā aññathābhāvīti ‘‘nicco me attā’’tiādinā maññanāya parikappitākārato sayaṃ aññathābhāvī samāno anicco adhuvoti attho. Bhavasattoti kāmādibhavesu bhavataṇhāya satto laggo gadhito. Bhavamevābhinandatīti aniccādisabhāvaṃ bhavameva niccādivasena parāmasitvā, tattha vā adhimuttisaññaṃ taṇhādiṭṭhābhinandanāhi abhinandati, na tattha nibbindati[Pg.190]. Yadabhinandati taṃ bhayanti yaṃ vaḍḍhisaṅkhātaṃ bhavaṃ kāmādibhavaṃ vā abhinandati, taṃ aniccādivipariṇāmasabhāvattā anekabyasanānubandhattā ca bhavahetubhāvato ativiya bhayānakaṭṭhena bhayaṃ. Yassa bhāyatīti yato jarāmaraṇādito bhāyati, taṃ jarāmaraṇādi dukkhādhiṭṭhānabhāvato dukkhadukkhabhāvato ca dukkhaṃ. Atha vā yassa bhāyatīti bhavābhinandanena yassa vibhavassa bhāyati, so ucchedasaṅkhāto vibhavo, tato bhāyanañca dukkhavatthubhāvato jātiādidukkhassa anativattanato ca dukkhaṃ dukkhasabhāvamevāti attho. Atha vā yassa bhāyati taṃ dukkhanti yassa aniccādikassa bhāyati taṃ nissaraṇaṃ ajānanto, taṃ bhayaṃ tassa dukkhaṃ hoti, dukkhaṃ āvahatīti attho.

所谓“变异且执着于有者”：世间有情执着于不存在中的增长、利益与安乐，虽由妄想随欲思惟，却因颠倒之行，从其所想而变异，成为不利与痛苦者，唯得恼害。所谓“唯乐于有”：即便如此，仍欣乐、渴望那由妄想所构想的、本不存在的有与增长。又，所谓“变异者”，是说从“我之我为常”等由妄想所构想之相，自身实为变异，即是无常、不恒之义。所谓“执着于有者”，即于欲有等诸有中，为有爱所执着、系着、贪着。所谓“唯乐于有”，即于本性为无常等的有，以常等的方式触取；或于彼处，以胜解想，由爱与见的欣喜而欣乐，于彼不生厌离。所谓“凡所欣乐，即是怖畏”：凡欣乐所谓“增长”的有，或欲有等有，彼有因其自性为无常等变易，且与众多灾祸相随，亦为有之因，故以其极为可怖之义，而为“怖畏”。所谓“为其所畏者”：凡畏惧老死等，彼老死等，因是苦的所依处，且是苦苦，故为“苦”。又，所谓“为其所畏者”：因欣乐于有，而畏惧无有(vibhava)，彼所谓断灭的无有，以及对彼的畏惧，因是苦之事，且不能超越生等之苦，故其义为苦，实为苦性。又，所谓“为其所畏者，即是苦”：凡畏惧无常等，因不知其出离，彼怖畏于彼则为苦，带来苦，此其义也。

Ettakena vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassetuṃ, ‘‘bhavavippahānāya kho panidaṃ brahmacariyaṃ vussatī’’ti āha. Tattha bhavavippahānāyāti kāmādibhavassa pajahanatthāya. Khoti avadhāraṇe, panāti padapūraṇe nipāto. Idanti āsannapaccakkhavacanaṃ. Brahmacariyanti maggabrahmacariyaṃ. Vussatīti pūressati. Idaṃ vuttaṃ hoti – ekanteneva kāmādibhavassa samudayappahānena anavasesapajahanatthāya idaṃ mayā satasahassakappādhikāni cattāri asaṅkhyeyyāni atidukkarāni ācaritvā pāramiyo pūretvā bodhimaṇḍe tiṇṇaṃ mārānaṃ matthakaṃ madditvā adhigataṃ sīlādikkhandhattayasaṅgahaṃ aṭṭhaṅgikamaggabrahmacariyaṃ cariyati bhāviyatīti.

以此开示轮回后，今为开示离于轮回之法，故说：“为断离诸有，此梵行被行持。”此中，“为断离诸有”(bhavavippahānāya)者，是为断除欲有等诸有故。“kho”是决定词，“pana”是补足句义的虚词。“此”(idaṃ)是近前现见之语。“梵行”(brahmacariyaṃ)是指道梵行。“行持”(vussati)意为圆满(pūressati)。此言之义为：为以断除其因的方式，决定性地、无有遗余地断除欲有等诸有，我于四阿僧祇又十万劫中，行持极难之事，圆满诸波罗蜜，于菩提座下摧伏三魔之首，所证得的、为戒等三蕴所摄的此八支道梵行，被行持、被修习。

Evaṃ ariyamaggassa ekaṃseneva niyyānikabhāvaṃ dassetvā idāni aññamaggassa tadabhāvaṃ dassento ‘‘ye hi kecī’’tiādimāha. Tattha yeti aniyamaniddeso. Hīti nipātamattaṃ. Kecīti ekacce. Padadvayenāpi tathāvādino diṭṭhigatike aniyamato pariyādiyati. Samaṇāti pabbajjūpagamanamattena samaṇā, na samitapāpā. Brāhmaṇāti jātimattena brāhmaṇā, na bāhitapāpā. Vāsaddo vikappattho. Bhavena bhavassa vippamokkhamāhaṃsūti ekacce kāmabhavena rūpabhavena vā sabbabhavato vimuttiṃ saṃsārasuddhiṃ kathayiṃsu.

如是，决定性地开示了圣道的出离之性后，今为开示其他道的非出离之性，而说“ye hi keci”等。此中，“ye”是不定指示词。“hi”仅是虚词。“keci”是一些。以此二词，亦不加限定地含摄了如是说者、邪见者。“沙门”(samaṇa)者，仅以出家而为沙门，非因已止息恶法。“婆罗门”(brāhmaṇa)者，仅以种姓而为婆罗门，非因已排除恶法。“vā”一词为选择义。“他们说以有解脱有”者，谓一些人宣说，以欲有或色有，能从一切有中解脱，令轮回清净。

Ke panevaṃ vadantīti? Diṭṭhadhammanibbānavādino tesu hi keci ‘‘uḷārehi pañcahi kāmaguṇehi samappito attā diṭṭheva dhamme paramaṃ nibbutiṃ patto [Pg.191] hotī’’ti vadanti. Keci ‘‘rūpāvacarajjhānesu paṭhamajjhānasamaṅgī…pe… keci ‘‘dutiyatatiyacatutthajjhānasamaṅgī attā diṭṭheva dhamme paramaṃ nibbutiṃ patto hotī’’ti vadanti. Yathāha –

然而是谁如是说呢？是现法涅槃论者。他们之中，一些人说：“具足五种殊胜欲的‘我’，于现法中即达最上寂灭。”一些人说：“具足色界诸禅中的初禅者……乃至……一些人说：“具足第二、第三、第四禅的‘我’，于现法中即达最上寂灭。”如所说：

‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi ‘yato kho bho ayaṃ attā pañcahi kāmaguṇehi samappito’’’ti (dī. ni. 1.94) vitthāro.

“诸比丘，在此，有某一沙门或婆罗门，作如是说，持如是见：‘贤友，由于此我具足五种妙欲……’”（长部1.94）当广说之。

Te pana yasmā yāvadatthaṃ pītattā suhitāya jalūkāya viya ruhirapipāsā kāmādisukhehi samappitassa tassa attano kāmesanādayo na bhavissanti, tadabhāve ca bhavassa abhāvoyeva, yasmiṃ yasmiñca bhave ṭhitassa ayaṃ nayo labbhati, tena tena bhavena sabbabhavato vimutti hotīti vadanti, tasmā ‘‘bhavena bhavassa vippamokkhamāhaṃsū’’ti vuttā. Yesañca ‘‘ettakaṃ nāma kālaṃ saṃsaritvā bālā ca paṇḍitā ca pariyosānabhave ṭhatvā saṃsārato vimuccantī’’ti laddhi, tepi bhavena bhavassa vippamokkhaṃ vadanti nāma. Vuttañhetaṃ –

然而，彼等认为，由于具足欲等之乐者，犹如随意饮血而满足的水蛭不再渴血，其自身对欲的寻求等将不复存在。当其（欲求）不存在时，有也就不存在了。并且，在任何一个有中安住而获得此理，即能通过那个有从一切有中解脱，他们如是说。因此，他们被称为说“以有解脱有”者。而那些持有“愚者与智者在轮回了如是长的时间后，安住于最终有，即从轮回中解脱”此见解的人，他们也确实是在说“以有解脱有”。此即所说——

‘‘Cullāsīti mahākappino satasahassāni yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti (dī. ni. 1.168).

“于八百四十万大劫中，愚者与智者奔走轮回，将得苦边。”（长部1.168）

Atha vā bhavenāti bhavadiṭṭhiyā. Bhavati sassataṃ tiṭṭhatīti pavattanato sassatadiṭṭhi bhavadiṭṭhīti vuccati, bhavadiṭṭhi evettha uttarapadalopena bhavataṇhātiādīsu viya bhavoti vutto. Bhavadiṭṭhivasena ca ekacce bhavavisesaṃyeva kilesānaṃ vūpasantavuttiyā āyuno ca dīghāvāsatāya niccādisabhāvaṃ bhavavimokkhaṃ maññanti, seyyathāpi bako brahmā ‘‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ avipariṇāmadhamma’’nti (ma. ni. 1.501) avoca. Tesamevaṃ viparītagāhīnaṃ anissaraṇe nissaraṇadiṭṭhīnaṃ kuto bhavavimokkho. Tenāha bhagavā – ‘‘sabbe te ‘avippamuttā bhavasmā’ti vadāmī’’ti.

又或者，“以有”是指有见。由于认为“有是常住”，故常见被称为有见。在此，有见一词亦如“有爱”等词，省略了后面的“见”字而被称为“有”。并且，某些人由于有见，认为某种特殊的有，因其烦恼寂静且寿命长久，具有常等自性，即是有解脱。譬如婆伽梵天(Baka Brahmā)曾说：“此是常，此是恒，此是永恒，此是不变法。”（中部1.501）对于这些于非出离处持出离见、颠倒执取的人，何来有解脱呢？是故，世尊说：“我说：‘彼等一切皆未从有解脱。’”

Vibhavenāti ucchedena. Bhavassa nissaraṇamāhaṃsūti sabbabhavato niggamanaṃ nikkhantiṃ saṃsārasuddhiṃ vadiṃsu. Te hi ‘‘bhavena bhavassa vippamokkho’’ti vadantānaṃ vādaṃ ananujānantā bhavūpacchedena nissaraṇaṃ paṭijāniṃsu. Vibhavenāti vā ucchedadiṭṭhiyā. Vibhavati vinassati ucchijjati attā ca loko [Pg.192] cāti pavattanato ucchedadiṭṭhi vuttanayena ‘‘vibhavo’’ti vuccati. Ucchedadiṭṭhivasena hi sattā adhimuccitvā tattha tattha uppannā ucchijjanti, sā eva saṃsārasuddhīti ucchedavādino. Vuttañhetaṃ –

“以非有”(vibhavenā)者，即以断灭。他们说“从有出离”，是指从一切有出离、脱离，是轮回的清净。他们实不认可“以有脱离有”之说，而承诺以有的断绝为出离。或者，“以非有”是指以断见(ucchedadiṭṭhi)。因为主张“我与世界消逝、坏灭、断绝”，所以断见依已说之理被称为“非有”(vibhava)。确实，断见论者们深信：众生于各处出生后即断灭，此即是轮回的清净。经中亦如是说：

‘‘Yato kho bho ayaṃ attā rūpī cātumahābhūtiko…pe… nevasaññānāsaññāyatanaṃ upasampajja viharati, ettāvatā kho bho ayaṃ attā sammā samucchinno hotī’’ti (dī. ni. 1.85).

“贤友，当此有色、四大种所成之我……乃至到达非想非非想处而住时，贤友，至此，此我即被完全、正确地断绝。”（《长部》1.85）

Tathā –

同样：

‘‘Natthi, mahārāja, dinnaṃ, natthi yiṭṭhaṃ natthi hutaṃ…pe… bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’’ti ca (dī. ni. 1.171).

“大王，无有布施，无有供献，无有祭祀……愚者与智者，身坏命终后，即断灭、消亡，死后不复存在。”（《长部》1.171）

Tesampi evaṃ viparītagāhīnaṃ kuto bhavanissaraṇaṃ. Tenāha bhagavā – ‘‘sabbe te ‘anissaṭā bhavasmā’ti vadāmī’’ti. Na hi ariyamaggabhāvanāya anavasesakilesaṃ asamugghātetvā kadācipi bhavato nissaraṇavimutti sambhavati. Tathā hi tesaṃ samaṇabrāhmaṇānaṃ yathābhūtāvabodhābhāvato ‘‘atthi natthī’’ti antadvayanipatitānaṃ taṇhādiṭṭhivasena samparitasitavipphanditamattaṃ, yato te diṭṭhigatikā pavattihetūsupi sammūḷhā sakkāyabhūmiyaṃ sunikhāte viparītadassanathambhe taṇhābandhanena baddhā gaddūlabandhanā viya sā na vijahanti bandhanaṭṭhānaṃ, kuto nesaṃ vimokkho?

如是颠倒执取之辈，何能出离于有？是故，世尊说：“我说彼等皆未出离于有。”实因未修习圣道，未无余根除诸烦恼，故绝无可能从有中出离、解脱。诚然，彼等沙门、婆罗门，因无如实知见，堕于“有”、“无”二边，唯依爱与见而战栗、挣扎。由于他们对流转之因亦皆迷惑，于萨迦耶见(sakkāya)之地，深植颠倒见之柱，复为爱之索所缚，犹如被皮索束缚的狗，无法舍离其桩，于彼等何有解脱？

Ye pana catusaccavibhāvanena pavattiādīsu asammohato taṃ antadvayaṃ anupagamma majjhimaṃ paṭipadaṃ samāruḷhā, tesaṃyeva bhavavippamokkho nissaraṇañcāti dassento satthā ‘‘upadhiṃ hī’’tiādimāha. Tattha upadhinti khandhādiupadhiṃ. Hīti nipātamattaṃ. Paṭiccāti nissāya, paccayaṃ katvā. Dukkhanti jātiādi dukkhaṃ. Kiṃ vuttaṃ hoti? Yatthime diṭṭhigatikā vimokkhasaññino, tattha khandhakilesābhisaṅkhārūpadhayo adhigatā, kuto tattha dukkhanissaraṇaṃ? Yatra hi kilesā, tatrābhisaṅkhārasambhavato bhavapabandhassa avicchedoyevāti vaṭṭadukkhassa anivatti. Tena vuttaṃ – ‘‘upadhiñhi paṭicca dukkhamidaṃ sambhotī’’ti.

然而，某些圣者通过阐明四圣谛(catusacca)，于流转等中不迷惑，不近二边，已登于中道(majjhimā paṭipadā)，唯有他们才有有之解脱与出离。导师(satthā)为开示此义，故说“实缘所依”等偈。其中，“所依”指蕴(khandha)等所依。“hi”仅为不变词。“缘(paṭicca)”即依于、作为条件。“苦(dukkha)”指生等之苦。此是何意？那些具邪见者，于此作解脱想，他们在彼处获得了蕴、烦恼、行(abhisaṅkhāra)等所依，于彼处，苦之出离何在呢？实则，何处有烦恼，何处就有诸行生起，故有之相续实无断绝，轮回之苦不得止息。是故说：“实缘于所依，此苦得以生起”。

Idāni [Pg.193] yaṃ paramatthato dukkhassa nissaraṇaṃ, taṃ dassetuṃ, ‘‘sabbupādānakkhayā natthi dukkhassa sambhavo’’ti vuttaṃ. Tattha sabbupādānakkhayāti kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti sabbesaṃ imesaṃ catunnampi upādānānaṃ ariyamaggādhigamena anavasesappahānato. Tattha diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti imāni tīṇi upādānāni sotāpattimaggena khīyanti, anuppattidhammataṃ āpajjanti. Kāmupādānaṃ apāyagamanīyaṃ paṭhamena, kāmarāgabhūtaṃ bahalaṃ dutiyena, sukhumaṃ tatiyena, rūparāgārūparāgappahānaṃ catutthenāti catūhipi maggehi khīyati, anuppattidhammataṃ āpajjatīti veditabbaṃ. Natthi dukkhassa sambhavoti evaṃ sabbaso upādānakkhayā tadekaṭṭhatāya sabbassapi kilesagaṇassa anuppādanato appamattakassapi vaṭṭadukkhassa sambhavo pātubhāvo natthi.

今为开示胜义(paramattha)上苦之出离，世尊说：“由一切取(upādāna)灭尽故，苦无有生起。”此中，“由一切取灭尽故”是指：欲取(kāmupādāna)、见取(diṭṭhupādāna)、戒禁取(sīlabbatupādāna)、我语取(attavādupādāna)，此等所有四种取，以证得圣道故，被无余断除。其中，见取、戒禁取、我语取这三种取，以入流道(sotāpattimagga)灭尽，达至不复生法性。至于欲取：其能引至恶趣者，由初道断；其属欲贪之粗重者，由第二道断；其微细者，由第三道断；而色贪(rūparāga)与无色贪(arūparāga)之断除，由第四道完成。当知，欲取如是由四道灭尽，达至不复生法性。“苦无有生起”者，谓如是，由诸取全面灭尽，并以其义同故，一切烦恼众亦不生起，是故，纵使丝毫轮回之苦，亦无有生起、显现。

Evaṃ bhagavā hetunā saddhiṃ pavattiṃ nivattiñca dassetvā ‘‘imaṃ nayaṃ ajānanto ayaṃ sattaloko vaṭṭatopi sīsaṃ na ukkhipatī’’ti dassento ‘‘lokamimaṃ passā’’tiādimāha. Tattha lokamimaṃ passāti attano buddhacakkhunā paccakkhato visayabhāvassa upagatattā ‘‘lokamimaṃ passā’’ti bhagavādassanakiriyāya niyojento attānamevālapati. Puthūti bahū, visuṃ visuṃ vā. Avijjāya paretāti ‘‘dukkhe aññāṇa’’ntiādinā (dha. sa. 1106; vibha. 226) nayena vuttāya catusaccapaṭicchādikāya avijjāya abhibhūtā. Bhūtāti kammakilesehi jātā nibbattā. Bhūtaratāti bhūtesu mātāpituputtadārādisaññāya aññasattesu taṇhāya ratā, bhūte vā khandhapañcake aniccāsubhadukkhānattasabhāve taṃsabhāvānavabodhato itthipurisādiparikappavasena niccādivasena attattaniyagāhavasena ca abhiratā. Bhavā aparimuttāti yathāvuttena taṇhādiṭṭhigāhena bhavato saṃsārato na parimuttā.

世尊如此开示了伴随因缘的流转与还灭后，为说明“此世间众生不了知此理，故无法从轮回中抬起头来”，而说“观此世间”等语。于此，“观此世间”者，因其境界已为世尊以佛眼亲自证见，故世尊在敦促观看时，实乃对自己而说。‘Puthū’意为‘众多’(bahū)，或‘各各’(visuṃ visuṃ)。‘为无明所覆’(avijjāya paretā)者，即如“于苦无知”等（《法集论》1106；《分别论》226）之理所说，为遮蔽四圣谛之无明所降伏。‘众生’(bhūtā)者，谓由业与烦恼所生。‘耽著众生’(bhūtaratā)者，即对其他众生生起父母、妻儿等想而以贪爱耽著；或于五蕴聚中，因不了知其无常、不净、苦、无我之自性，而透过男女等概念，执著于常等，以及我与我所，从而深生耽乐。‘未脱有’(bhavā aparimuttā)者，谓由于上述贪爱与邪见的执取，而未能解脱轮回。

Ettha ca ‘‘lokamima’’nti paṭhamaṃ tāva sakalampi sattanikāyaṃ sāmaññato ekattaṃ upanento ekavacanena anodhiso gahaṇaṃ dīpetvā ‘‘svāyaṃ loko bhavayonigatiṭhitisattāvāsādivasena ceva tatthāpi taṃtaṃsattanikāyādivasena ca anekabhedabhinno paccekaṃ mayā volokito’’ti attano buddhacakkhuñāṇānubhāvaṃ pakāsento satthā puna vacanabhedaṃ katvā bahuvacanena odhiso gahaṇaṃ dīpeti ‘‘puthū [Pg.194] avijjāya paretā bhūtā’’tiādinā. Evañca katvā ‘‘lokamima’’nti upayogavacanaṃ katvā ‘‘avijjāya paretā’’tiādinā paccattabahuvacananiddesopi aviruddho hoti bhinnavākyattā. Keci pana ekavākyatādhippāyena ‘‘avijjāya paretaṃ bhūtaṃ bhūtarataṃ bhavā aparimutta’’nti paṭhanti, vibhattibhedavaseneva pana purāṇapāṭho.

于此，首先，“此世间”(lokamimaṃ)一词，是导师为了总括一切众生群体而归于一，以单数无差别地显示其所指，然后，为了开显自己佛眼智的威力，表明“此世间，依有、生、趣、住、众生居所等，以及其中又依各个众生群体等，而有多种差别，我已逐一观察”，再次作了语法的变化，以复数有差别地显示其所指，如“众多有情为无明所覆”(puthū avijjāya paretā)等。如此作后，将“此世间”(lokamimaṃ)作为宾格单数，而以“为无明所覆”(avijjāya paretā)等句作主格复数的解释，亦不相违，因其为不同之句。然而，有些人意欲作为同一句，而读诵为“为无明所覆，已生，乐于生，未解脱于有”(avijjāya paretaṃ bhūtaṃ bhūtarataṃ bhavā aparimuttaṃ)。然而，古本的读法正是依于语尾的变化而成立。

Idāni yena upāyena bhavavippamokkho hoti, taṃ sabbaṃ titthiyānaṃ avisayabhūtaṃ buddhagocaraṃ vipassanāvīthiṃ dassento ‘‘ye hi kecī’’tiādimāha. Tattha ye hi keci bhavāti kāmabhavādi saññībhavādi ekavokārabhavādivibhāgena nānābhedabhinnā sātavanto vā asātavanto vā dīghāyukā vā ittarakkhaṇā vā ye hi keci bhavā. Sabbadhīti uddhaṃ adho tiriyanti ādivibhāgena sabbattha. Sabbatthatāyāti saggāpāyamanussādivibhāgena. Sabbe tetiādīsu sabbepi te bhavā rūpavedanādidhammā hutvā abhāvaṭṭhena aniccā, udayabbayapaṭipīḷitattā dukkhā, jarāya maraṇena cāti dvidhā vipariṇāmetabbatāya vipariṇāmadhammā. Itisaddo ādiattho pakārattho vā, tena anattalakkhaṇampi saṅgahetvā avasavattanaṭṭhena anattā, vipariṇāmadhammatāya vā avasavattanaṭṭhena anattāti vuttā.

如今，为了开示以何方便而有“有之解脱”(bhavavippamokkho)，此乃一切外道之非境界、佛陀之行境的观(vipassanā)之道，世尊说了“任何诸有”(ye hi keci)等句。其中，“任何诸有”(ye hi keci bhavā)是指：依欲有等、想有等、一蕴有等而区分为多种，或有乐，或无乐，或长寿，或短命的任何诸有。“于一切处”(sabbadhi)是指：依上、下、横等区别的一切处(sabbattha)。“于一切处”(sabbatthatāya)是指：依天、恶趣、人等区别。在“彼一切”(sabbe te)等句中：所有彼等“有”，皆为色、受等法，因有坏灭之义，故为无常；因被生灭逼迫，故为苦；又因老与死此二者，为可变易，故为变易法。iti一词，或为“等”义，或为“类别”义。以此亦含摄无我相：因有不随欲转之义，故为无我；或因其为变易法，有不随欲转之义，故说为无我。

Evaṃ lakkhaṇattayapaṭivijjhanākārena etaṃ bhavasaṅkhātaṃ khandhapañcakaṃ yathābhūtaṃ aviparītaṃ sammappaññāya sammā ñāyena vipassanāsahitāya maggapaññāya passato pariññābhisamayādivasena paṭivijjhato ‘‘bhavo nicco’’ti ādinayappavattā bhavesu taṇhā pahīyati, aggamaggappattisamakālameva anavasesaṃ nirujjhati, ucchedadiṭṭhiyā sabbaso pahīnattā vibhavaṃ vicchedaṃ nābhinandati na pattheti. Evaṃbhūtassa tassa yā kāmataṇhādivasena aṭṭhasatabhedā avatthādivibhāgena anantabhedā ca, tāsaṃ sabbaso sabbappakārena taṇhānaṃ khayā pahānā, tadekaṭṭhatāya sabbassapi saṃkilesapakkhassa asesaṃ nissesaṃ virāgena ariyamaggena yo anuppādanirodho, taṃ nibbānanti.

如此，通过以通达三相的方式，以与观(vipassanā)相应的道慧、以正慧、以正理，如实无误地观察这被称为“有”的五蕴，当以遍知、现观等方式通达时，由“有是常”等方式所生起的于诸有中的渴爱即被断除，于证得最高道的同时即无余灭尽。由于断灭见已完全断除，故不欣求、不渴望断有。对于已如是者，凡因欲爱等而有的一百零八种，以及因状态等差别而有的无量种渴爱，由于彼等一切渴爱皆以诸方式彻底灭尽、断除，且因其与灭尽一切杂染品类为同一义，故由圣道以离贪而达至的无余、不复生起之灭，即是涅槃。

Evaṃ taṇhāya pahānamukhena saupādisesanibbānaṃ dassetvā idāni anupādisesanibbānaṃ dassento ‘‘tassa nibbutassā’’tiādimāha. Tassattho [Pg.195] – yo so sabbaso taṇhānaṃ khayā kilesaparinibbānena nibbuto vuttanayena bhinnakileso khīṇāsavabhikkhu, tassa nibbutassa bhikkhuno anupādā upādānābhāvato kilesābhisaṅkhāramārānaṃ vā aggahaṇato punabbhavo na hoti, āyatiṃ paṭisandhivasena upapattibhavo natthi. Evaṃbhūtena ca tena abhibhūto māro, ariyamaggakkhaṇe kilesamāro abhisaṅkhāramāro devaputtamāro ca carimakacittakkhaṇe khandhamāro maccumāro cāti pañcavidho māro abhibhūto parājito, puna sīsaṃ ukkhipituṃ appadānena nibbisevano kato, yato tena vijito saṅgāmo mārehi tattha tattha pavattito. Evaṃ vijitasaṅgāmo pana iṭṭhādīsu sabbesu vikārābhāvena tādilakkhaṇappattiyā tādī arahā sabbabhavāni yathāvuttabhede sabbepi bhave upaccagā samatikkanto, na yattha katthaci saṅkhaṃ upeti, aññadatthu anupādāno viya jātavedo parinibbānato uddhaṃ apaññattikova hotīti. Iti bhagavā imaṃ mahāudānaṃ anupādisesāya nibbānadhātuyā kūṭaṃ gahetvā niṭṭhapesi.

如此，以断除渴爱为先，开示了有余依涅槃后，如今欲开示无余依涅槃，故说“彼已寂灭者”等。其义为：彼漏尽比丘，以所述之法破除烦恼，由一切渴爱已尽，以烦恼般涅槃而寂灭。对彼已寂灭的比丘而言，因无执取，或因不执取烦恼魔与行魔，故无再有，未来依结生而有之生有亦无。如是之人已降伏魔：于圣道刹那，降伏烦恼魔、行魔与天子魔；于临终心识刹那，降伏蕴魔与死魔。如是五种魔皆被降伏、击败，使之不能再抬头，令其无有威力。因为他已战胜由诸魔于处处发起之战。如是战胜诸魔者，为“如是者”(tādī)，阿罗汉，于一切可喜等所缘中，心无变异，已达如是之相，超越、遍越一切有，如前所述之种种有。于任何处皆不入于名数。犹如无薪之火，般涅槃后，实已不可施设。如是，世尊即以无余依涅槃界为顶峰，圆满了此大自说语。

Dasamasuttavaṇṇanā niṭṭhitā.

第十经释义终。

Niṭṭhitā ca nandavaggavaṇṇanā.

难陀品释义终。

4. Meghiyavaggo

4. 梅吉亚品

1. Meghiyasuttavaṇṇanā

1. 梅吉亚经释义

31. Meghiyavaggassa [Pg.196] paṭhame cālikāyanti evaṃ nāmake nagare. Tassa kira nagarassa dvāraṭṭhānaṃ muñcitvā samantato calapaṅkaṃ hoti, taṃ calapaṅkaṃ nissāya ṭhitattā olokentānaṃ calamānaṃ viya upaṭṭhāti, tasmā ‘‘cālikā’’ti vuccati. Cālike pabbateti tassa nagarassa avidūre eko pabbato, sopi sabbasetattā kālapakkhauposathe olokentānaṃ calamāno viya upaṭṭhāti, tasmā ‘‘cālikapabbato’’ti saṅkhaṃ gato. Tattha bhagavato mahantaṃ vihāraṃ kārayiṃsu, bhagavā tadā taṃ nagaraṃ gocaragāmaṃ katvā tasmiṃ cālikapabbatamahāvihāre viharati. Tena vuttaṃ – ‘‘cālikāyaṃ viharati cālike pabbate’’ti. Meghiyoti tassa therassa nāmaṃ. Upaṭṭhāko hotīti paricārako hoti. Bhagavato hi paṭhamabodhiyaṃ upaṭṭhākā anibaddhā ahesuṃ, ekadā nāgasamālo, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, tadāpi meghiyattherova upaṭṭhāko. Tenāha – ‘‘tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hotī’’ti.

31. 在梅吉亚品(Meghiyavagga)的第一篇中，于一个名为遮利迦(Cālikā)的城市。据说，此城除了城门处，四周都是流动的泥沼，因立于其上观看时，感觉像在摇动一般，故名“遮利迦”。在遮利迦附近有座山，此山通体雪白，于黑月布萨(kālapakkha-uposatha)日观看时，也感觉像在摇动一般，故得名“遮利迦山”。人们在那里为世尊建造了一座大寺院，当时世尊便以此城为行乞村，安住在遮利迦山的大寺院中。因此经中说：“安住于遮利迦，于遮利迦山。”梅吉亚(Meghiya)是那位长老的名字。“为侍者”即是服侍者。世尊初证菩提时，侍者并不固定，一时是那伽萨摩罗(Nāgasamālo)，一时是那吉达(Nāgita)，一时是优婆梵(Upavāno)，一时是善星(Sunakkhatta)，而当时正是梅吉亚长老为侍者。因此说：“其时，具寿梅吉亚为世尊之侍者。”

Jantugāmanti evaṃ nāmakaṃ tasseva vihārassa aparaṃ gocaragāmaṃ. ‘‘Jattugāma’’ntipi pāṭho. Kimikāḷāyāti kāḷakimīnaṃ bahulatāya ‘‘kimikāḷā’’ti laddhanāmāya nadiyā. Jaṅghavihāranti ciranisajjāya jaṅghāsu uppannakilamathavinodanatthaṃ vicaraṇaṃ. Pāsādikanti aviraḷarukkhatāya siniddhapattatāya ca passantānaṃ pasādamāvahatīti pāsādikaṃ. Sandacchāyatāya manuññabhūmibhāgatāya ca manuññaṃ. Anto paviṭṭhānaṃ pītisomanassajananaṭṭhena cittaṃ rametīti ramaṇīyaṃ. Alanti pariyattaṃ, yuttantipi attho. Padhānatthikassāti yogena bhāvanāya atthikassa. Padhānāyāti samaṇadhammakaraṇāya. Āgaccheyyāhanti āgaccheyyaṃ ahaṃ. Therena kira pubbe taṃ ṭhānaṃ anupaṭipāṭiyā pañca jātisatāni raññā eva satā anubhūtaṃ uyyānaṃ ahosi, tenassa diṭṭhamatteyeva tattha viharituṃ cittaṃ nami. Āgamehi tāvāti [Pg.197] satthā therassa vacanaṃ sutvā upadhārento ‘‘na tāvassa ñāṇaṃ paripākaṃ gata’’nti ñatvā paṭikkhipanto evamāha. Ekakamhi tāvāti idaṃ panassa ‘‘evamayaṃ gantvāpi kamme anipphajjamāne nirāsaṅko hutvā pemavasena puna āgacchissatī’’ti cittamaddavajananatthaṃ āha. Yāva aññopi koci bhikkhu āgacchatīti añño koci bhikkhu mama santikaṃ yāva āgacchati, tāva āgamehīti attho. ‘‘Koci bhikkhu dissatī’’tipi pāṭho. ‘‘Āgacchatū’’tipi paṭhanti, tathā ‘‘dissatū’’ti.

詹图村(Jantugāma)，是那座精舍的另一个行乞村，亦有读作“贾图村”(Jattugāma)。黑蚁河(Kimikāḷā)，是因黑蚁众多而得名的河。经行(Jaṅghavihāra)，是为了消除长时静坐于腿部所生的疲劳而进行的走动。悦目(pāsādika)，指因树木繁茂、枝叶润泽，能令见者心生净信，故称悦目。怡人(manuñña)，指因树荫连绵、土地宜人而令人愉悦。可乐(ramaṇīya)，指能令进入者生起喜与善意，使心喜乐，故称可乐。充足(alaṃ)，意为足够(pariyattaṃ)，亦有适宜(yuttaṃ)之义。为求精进者(padhānatthikassa)，指为渴望修行与禅修者。为精进(padhānāya)，指为行沙门法。我应前往(āgaccheyyāhaṃ)，即“我应前往”。据说那地方曾是长老过去连续五百世为王时所受用的园林，因此他一见到那里，心就倾向于要住在彼处。“暂且等待”(āgamehi tāva)：世尊听了长老的话，审察后了知“他的智尚未成熟”，于是拒绝并如是说。（世尊）此言是为了软化长老的心，（他心想：）“这样一来，即使他去了，其业处未能成就，他也会因爱慕之情而毫无挂碍地再回来。”“直到有其他比丘前来”：意思是，等到有其他比丘来到我这里为止，你都且等着。亦有异读作“有比丘被见到”(koci bhikkhu dissati)。亦有人读作“让他来”(āgacchatū)，以及“让他被见到”(dissatū)。

Natthi kiñci uttari karaṇīyanti catūsu saccesu catūhi maggehi pariññādīnaṃ soḷasannaṃ kiccānaṃ katattā, abhisambodhiyā vā adhigatattā tato aññaṃ uttari karaṇīyaṃ nāma natthi. Natthi katassa vā paticayoti katassa vā puna paticayopi natthi. Na hi bhāvitamaggo puna bhāvīyati, pahīnakilesānaṃ vā puna pahānena kiccaṃ atthi. Atthi katassa paticayoti mayhaṃ santāne nipphāditassa sīlādidhammassa ariyamaggassa anadhigatattā tadatthaṃ puna vaḍḍhanasaṅkhāto paticayo atthi, icchitabboti attho. Padhānanti kho meghiya vadamānaṃ kinti vadeyyāmāti ‘‘samaṇadhammaṃ karomī’’ti taṃ vadamānaṃ mayaṃ aññaṃ kiṃ nāma vadeyyāma?

于四圣谛中，以四道已完成了遍知等十六种应作之事，或者说已经证得了正觉，所以没有什么更应该做的事情了。已完成的事情也不需要再积累，因为已经修习的道不需要再修习，已经断除的烦恼也不需要再次断除。在我这里，因为戒等法和圣道还没有证得，为了那个目的，还有增长的必要，也就是还有积累的必要，是应该希望的。对于说“我要精进”的梅吉亚(Meghiya)，我们还能说什么呢？他既然说“我要行沙门法”，我们还能说什么呢？

Divāvihāraṃ nisīdīti divāvihāratthāya nisīdi. Nisinno ca yasmiṃ maṅgalasilāpaṭṭe pubbe anupaṭipāṭiyā pañca jātisatāni rājā hutvā uyyānakīḷaṃ kīḷanto vividhanāṭakaparivāro nisinnapubbo, tasmiṃyeva ṭhāne nisīdi. Athassa nisinnakālato paṭṭhāya samaṇabhāvo vigato viya ahosi, rājavesaṃ gahetvā nāṭakaparivāraparivuto setacchattassa heṭṭhā mahārahe pallaṅke nisinno viya jāto. Athassa taṃ sampattiṃ assādayato kāmavitakko udapādi. So tasmiṃyeva khaṇe sahoḍḍhaṃ gahite dve core ānetvā purato ṭhapite viya addasa. Tesu ekassa vadhaṃ āṇāpanavasena byāpādavitakko uppajji, ekassa bandhanaṃ āṇāpanavasena vihiṃsāvitakko, evaṃ so latājālena rukkho viya madhumakkhikāhi madhughātako viya ca akusalavitakkehi parikkhitto samparikiṇṇo ahosi. Taṃ sandhāya ‘‘atha kho āyasmato meghiyassā’’tiādi vuttaṃ.

他为了午间休息而坐下。他坐在那块吉祥石板上，过去他曾连续五百世为王，带着各种戏班随从在园林嬉戏后常坐在这里。从他坐下那一刻起，沙门形象似乎消失了，仿佛恢复了国王的装束：戏班围绕，坐在白色华盖下豪华的宝座上。当他享受这种荣华时，欲念生起。就在那一刻，他仿佛看见两名人赃并获的盗贼被带到面前。对于其中一人，他动念下令处决，生起嗔恚之念；对于另一人，他起念命人囚禁，生起伤害之念。就这样，他犹如被藤蔓缠绕的树，如被蜜蜂围绕的采蜜人，被不善之念重重包围。正是针对此景，才有了“具寿梅吉亚”等后续开示。

Acchariyaṃ [Pg.198] vata bhoti garahaṇacchariyaṃ nāma kiretaṃ yathā āyasmā ānando bhagavato valiyagattaṃ disvā avoca ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante’’ti (saṃ. ni. 5.511). Apare pana ‘‘tasmiṃ samaye pupphaphalapallavādīsu lobhavasena kāmavitakko, kharassarānaṃ pakkhiādīnaṃ saddassavanena byāpādavitakko, leḍḍuādīhi tesaṃ paṭibāhanādhippāyena vihiṃsāvitakko, ‘idhevāhaṃ vaseyya’nti tattha sāpekkhatāvasena kāmavitakko, vanacarake tattha tattha disvā tesu cittadubbhanena byāpādavitakko, tesaṃ viheṭhanādhippāyena vihiṃsāvitakko tassa uppajjī’’tipi vadanti. Yathā vā tathā vā tassa micchāvitakkuppattiyeva acchariyakāraṇaṃ. Anvāsattāti anulaggā vokiṇṇā. Attani garumhi ca ekattepi bahuvacanaṃ dissati. ‘‘Anusanto’’tipi pāṭho.

尊者，这真是奇妙！所谓“呵责之奇”，就像具寿阿难见到世尊皮肤起皱时说：“世尊啊，真是奇妙！世尊啊，真是稀有！”还有人说：“那时，因为贪恋花果嫩叶等而生起欲寻，因为听到粗厉的鸟兽叫声而生起嗔恚寻，因为想要用瓦块等驱赶它们而生起加害寻；又因为想着‘我就要住在这里’而生起欲寻，因为见到林中行人在各处游荡而生起对他们的厌恶嗔恚寻，因为想要骚扰他们而生起加害寻。”无论怎样，他生起邪寻这件事本身就是令人惊奇的原因。Anvāsattā（随逐）意思是依恋、散布。对于自身或受尊敬者，即使是单数，也可见使用复数的情况。也有读作“Anusanto”的异本。

Yena bhagavā tenupasaṅkamīti evaṃ micchāvitakkehi samparikiṇṇo kammaṭṭhānasappāyaṃ kātuṃ asakkonto ‘‘idaṃ vata disvā dīghadassī bhagavā paṭisedhesī’’ti sallakkhetvā ‘‘imaṃ kāraṇaṃ dasabalassa ārocessāmī’’ti nisinnāsanato vuṭṭhāya yena bhagavā tenupasaṅkami. Upasaṅkamitvā ca ‘‘idha mayhaṃ, bhante’’tiādinā attano pavattiṃ ārocesi.

“前往世尊之处”的意思是：他如此被邪寻所缠绕，无法适当地修习业处，于是思忖道：“原来具有远见的世尊是看到了这点才制止我的。”又想：“我应将此事禀告十力者。”便从座位起身，前往世尊所在之处。到达后，他以“世尊，我在此处……”等话语，讲述了自己的经历。

Tattha yebhuyyenāti bahulaṃ abhikkhaṇaṃ. Pāpakāti lāmakā. Akusalāti akosallasambhūtā. Duggatisampāpanaṭṭhena vā pāpakā, kusalapaṭipakkhatāya akusalā. Vitakketi ūhati ārammaṇaṃ cittaṃ abhiniropetīti vitakko, kāmasahagato vitakko kāmavitakko, kilesakāmasampayutto vatthukāmārammaṇo vitakkoti attho. Byāpādasahagato vitakko byāpādavitakko. Vihiṃsāsahagato vitakko vihiṃsāvitakko. Tesu kāmānaṃ abhinandanavasena pavatto nekkhammapaṭipakkho kāmavitakko, ‘‘ime sattā haññantu vā vinassantu vā mā vā ahesu’’nti sattesu sampadussanavasena pavatto mettāpaṭipakkho byāpādavitakko, pāṇileḍḍudaṇḍādīhi sattānaṃ viheṭhetukāmatāvasena pavatto karuṇāpaṭipakkho vihiṃsāvitakko.

其中，“多数”是指众多、屡次。“恶”是指卑劣的。“不善”是指由不善巧所生。或者，因其能引至恶趣，故为“恶”；因其与善对立，故为“不善”。“寻”即思考，将心投向所缘。与欲俱行之寻为欲寻，意即与烦恼欲相应、以事物欲为所缘的寻。与瞋俱行之寻为瞋寻。与害俱行之寻为害寻。于此三者中，因欣乐诸欲而生起、与出离对立者，是为欲寻；因对众生怀有恶意而生起“愿此等众生被杀、被毁，或愿其不复存在”之念、与慈对立者，是为瞋寻；因欲以手、土块、木棒等伤害众生而生起、与悲对立者，是为害寻。

Kasmā panassa bhagavā tattha gamanaṃ anujāni? ‘‘Ananuññātopi cāyaṃ maṃ ohāya gacchissateva, ‘paricārakāmatāya maññe bhagavā gantuṃ na detī’ti [Pg.199] cassa siyā aññathattaṃ. Tadassa dīgharattaṃ ahitāya dukkhāya saṃvatteyyā’’ti anujāni.

然则，世尊为何允许他去那里？“即使不被允许，此人也定会舍我而去，他可能会心生异念，想：‘世尊不让我去，想必是想要人服侍吧。’那将长久地导致他的不利与痛苦。”因此，世尊允许了他。

Evaṃ tasmiṃ attano pavattiṃ ārocetvā nisinne athassa bhagavā sappāyaṃ dhammaṃ desento ‘‘aparipakkāya, meghiya, cetovimuttiyā’’tiādimāha. Tattha aparipakkāyāti paripākaṃ appattāya. Cetovimuttiyāti kilesehi cetaso vimuttiyā. Pubbabhāge hi tadaṅgavasena ceva vikkhambhanavasena ca kilesehi cetaso vimutti hoti, aparabhāge samucchedavasena ceva paṭipassaddhivasena ca. Sāyaṃ vimutti heṭṭhā vitthārato kathitāva, tasmā tattha vuttanayena veditabbā. Tattha vimuttiparipācanīyehi dhammehi āsaye paripācite pabodhite vipassanāya maggagabbhaṃ gaṇhantiyā paripākaṃ gacchantiyā cetovimutti paripakkā nāma hoti, tadabhāve aparipakkā.

梅吉亚尊者禀报了自己的修行情况并坐下后，世尊为他开示适宜的法，说：“梅吉亚，心解脱尚未成熟”等等。“未成熟”是指尚未达到成熟。“心解脱”是指心从烦恼中解脱。在前期，心以彼分断和镇伏断的方式从烦恼中解脱；在后期，则以断灭断和安息断的方式解脱。这种解脱已在前面详细讲述过，因此应依彼处所说之方式而知。在此，当通过使解脱成熟之法，在根基中培育、启发，以观孕育道胎并趋向成熟，而使心解脱达到成熟时，则称为“成熟的心解脱”；缺乏这些条件，则称为“未成熟”。

Katame pana vimuttiparipācanīyā dhammā? Saddhindriyādīnaṃ visuddhikaraṇavasena pannarasa dhammā veditabbā. Vuttañhetaṃ –

然则，何为令解脱成熟之法？当知有十五种法，能令信根等得以清净。如是说：

‘‘Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato – imehi tīhākārehi saddhindriyaṃ visujjhati.

远离不信之人，亲近、交往、侍奉有信之人，省察能令生信之经——以此三种方式，信根得以清净。

‘‘Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato – imehi tīhākārehi vīriyindriyaṃ visujjhati.

远离懈怠之人，亲近、交往、侍奉已发精进之人，省察正勤——以此三种方式，精进根得以清净。

‘‘Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato – imehi tīhākārehi satindriyaṃ visujjhati.

远离失念之人，亲近、交往、侍奉忆念现前之人，省察念住——以此三种方式，念根得以清净。

‘‘Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato – imehi tīhākārehi samādhindriyaṃ visujjhati.

远离未得定之人，亲近、交往、侍奉已得定之人，省察禅定与解脱——以此三种方式，定根得以清净。

‘‘Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato – imehi tīhākārehi paññindriyaṃ visujjhati.

远离劣慧之人，亲近、交往、侍奉有慧之人，省察甚深智慧之行——以此三种方式，慧根得以清净。

‘‘Iti [Pg.200] ime pañca puggale parivajjayato, pañca puggale sevato bhajato payirupāsato, pañca suttante paccavekkhato – imehi pannarasahi ākārehi, imāni pañcindriyāni visujjhantī’’ti (paṭi. ma. 1.185).

“如是，远离五种人，亲近、交往、侍奉五种人，省察五种经——以此十五种方式，此五根得以清净。” (paṭi. ma. 1.185)

Aparepi pannarasa dhammā vimuttiparipācanīyā – saddhāpañcamāni indriyāni, aniccasaññā dukkhasaññā anattasaññā pahānasaññā virāgasaññāti imā pañca nibbedhabhāgiyā saññā, kalyāṇamittatā sīlasaṃvaro abhisallekhatā vīriyārambho nibbedhikapaññāti. Tesu vineyyadamanakusalo satthā vineyyassa meghiyattherassa ajjhāsayavasena idha kalyāṇamittatādayo vimuttiparipācanīye dhamme dassento ‘‘pañca dhammā paripākāya saṃvattantī’’ti vatvā te vitthārento ‘‘idha, meghiya, bhikkhu kalyāṇamitto hotī’’tiādimāha.

另有十五种令解脱成熟之法——信等五根；无常想、苦想、无我想、舍断想、离欲想，此五种顺决择分之想；善友、戒律仪、离染、发起精进、通达慧。其中，善于调御之导师，随顺所教化之梅吉亚（Meghiya）长老的意乐，在此开示善友等令解脱成熟之法，先说“五法有助于成熟”，然后详细解说道：“在此，梅吉亚，比丘有善友”等等。

Tattha kalyāṇamittoti kalyāṇo bhaddo sundaro mitto etassāti kalyāṇamitto. Yassa sīlādiguṇasampanno ‘‘aghassa ghātā, hitassa vidhātā’’ti evaṃ sabbākārena upakāro mitto hoti, so puggalo kalyāṇamittova. Yathāvuttehi kalyāṇapuggaleheva sabbiriyāpathesu saha ayati pavattati, na vinā tehīti kalyāṇasahāyo.Kalyāṇapuggalesu eva cittena ceva kāyena ca ninnapoṇapabbhārabhāvena pavattatīti kalyāṇasampavaṅko. Padattayena kalyāṇamittasaṃsagge ādaraṃ uppādeti.

此处“善友”者，谓其有美好善良之友。若其有具足戒等功德，能“消除恶事，促成利益”，如是于一切方面皆能饶益之友，彼人即是善友。能与如上所说之善人于一切威仪中共同行进，不离彼等，故名“善伴”。于善人处，心与身皆倾向、趣向、倾斜而行，故名“善随顺”。以此三词，为令对善友之交往生起尊重。

Tatridaṃ kalyāṇamittalakkhaṇaṃ – idha kalyāṇamitto saddhāsampanno hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ kammaphalañca, tena sammāsambodhihetubhūtaṃ sattesu hitesitaṃ na pariccajati. Sīlasampattiyā sabrahmacārīnaṃ piyo hoti manāpo garu bhāvanīyo codako pāpagarahī vattā vacanakkhamo, sutasampattiyā saccapaṭiccasamuppādādipaṭisaṃyuttānaṃ gambhīrānaṃ kathānaṃ kattā hoti, cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho, vīriyasampattiyā āraddhavīriyo hoti sattānaṃ hitappaṭipattiyā, satisampattiyā upaṭṭhitassati hoti, samādhisampattiyā avikkhitto [Pg.201] hoti samāhitacitto, paññāsampattiyā aviparītaṃ jānāti. So satiyā kusalānaṃ dhammānaṃ gatiyo samanvesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā, samādhinā tattha ekaggacitto hutvā, vīriyena satte ahitā nisedhetvā hite niyojeti. Tenāha –

善友之特征如下：在此，善友具足信、具足戒、具足闻、具足施、具足精进、具足念、具足定、具足慧。其中，具足信者，深信如来之菩提与业果，故不舍弃那作为正等觉之因的、利益众生之心。具足戒者，于同梵行者而言，是可爱、可喜、可敬重、可亲近修学，是能劝诫、能呵责恶行、善于说法、能忍受他人言语者。具足闻者，能宣说与谛、缘起等相应的甚深言论。具足施者，少欲知足、乐于独处、不与大众混杂。具足精进者，为利益众生而精进努力。具足念者，能保持念现前。具足定者，内心不散乱，专注一境。具足慧者，能无颠倒地了知。彼以念观察善法之行相，以慧如实了知众生之利与非利，以定令心专注，以精进阻止众生行非利，引导众生行利。因此说：

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojaye’’ti. (a. ni. 7.37);

“可爱、可敬、可亲近修学，善于说法、能忍受言语；能说甚深法义，不于非处引导。” (a. ni. 7.37)

Ayaṃ paṭhamo dhammo paripākāya saṃvattatīti, ayaṃ kalyāṇamittatāsaṅkhāto brahmacariyavāsassa ādibhāvato, sabbesañca kusalānaṃ dhammānaṃ bahukāratāya padhānabhāvato ca imesu pañcasu dhammesu ādito vuttattā paṭhamo anavajjadhammo avisuddhānaṃ saddhādīnaṃ visuddhikaraṇavasena cetovimuttiyā paripākāya saṃvattati. Ettha ca kalyāṇamittassa bahukāratā padhānatā ca ‘‘upaḍḍhamidaṃ, bhante, brahmacariyassa yadidaṃ kalyāṇamittatā’’ti vadantaṃ dhammabhaṇḍāgārikaṃ, ‘‘mā hevaṃ, ānandā’’ti dvikkhattuṃ paṭisedhetvā, ‘‘sakalameva hidaṃ, ānanda, brahmacariyaṃ, yadidaṃ kalyāṇamittatā kalyāṇasahāyatā’’tiādisuttapadehi (saṃ. ni. 1.129; 5.2) veditabbā.

此是第一法，能令成熟。此即名为善友者，因其是梵行之始，对一切善法多所助益且居首要，又在此五法中最初被说，故为第一无过失法。其通过净化未清净的信等诸法，能令心解脱得以成熟。于此，善友之多所助益与首要性，当知于法藏尊者说：“尊者，此善友谊，为梵行之半。”世尊两次制止：“阿难，莫作是说。”并言：“阿难，此善友谊、善伴党，实为梵行之全部。”等经句（相应部1.129；5.2）。

Puna caparanti puna ca aparaṃ dhammajātaṃ. Sīlavāti ettha kenaṭṭhena sīlaṃ? Sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlanaṃ nāma? Samādhānaṃ, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Atha vā upadhāraṇaṃ, jhānādikusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Tasmā sīleti sīlatīti vā sīlaṃ. Ayaṃ tāva saddalakkhaṇanayena sīlattho. Apare pana ‘‘siraṭṭho sītalaṭṭho sīlaṭṭho saṃvaraṭṭho’’ti niruttinayena atthaṃ vaṇṇenti. Tayidaṃ pāripūrito atisayato vā sīlaṃ assa atthīti sīlavā, sīlasampannoti attho.

复次，另有他法。于“有戒者”(sīlavā)一词中，“戒”(sīla)是何义？以摄持义为戒。此摄持为何？谓安住，即身业等因善行而不散乱之义。或谓支撑，即作为禅定等善法之立足处，为基础之义。是故，能摄持或能安住者，即是戒。此为依词语特征之戒义。另有人则依词源学阐释其义：“有顶首义、清凉义、习性义、防护义。”彼戒若得圆满或超胜，则为有戒者，意即戒行具足。

Yathā ca sīlavā hoti sīlasampanno, taṃ dassetuṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādimāha. Tattha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhaṃ. Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Pātimokkhameva [Pg.202] saṃvaro pātimokkhasaṃvaro, tena saṃvuto pihitakāyavācoti pātimokkhasaṃvarasaṃvuto, idamassa tasmiṃ sīle patiṭṭhitabhāvaparidīpanaṃ. Viharatīti tadanurūpavihārasamaṅgibhāvaparidīpanaṃ. Ācāragocarasampannoti heṭṭhā pātimokkhasaṃvarassa, upari visesānaṃ yogassa ca upakārakadhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti pātimokkhasīlato acavanadhammatāparidīpanaṃ. Samādāyāti sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti sikkhāya samaṅgibhāvaparidīpanaṃ. Sikkhāpadesūti sikkhitabbadhammaparidīpanaṃ.

为说明如何成为持戒者、戒德圆满者，经中才说“守护波罗提木叉律仪”（pātimokkhasaṃvarasaṃvuto）等。此处，“波罗提木叉”指学处（sikkhāpada）戒。因其能守护持戒者，令其从恶趣等诸苦中解脱，故名波罗提木叉。防护即是律仪（saṃvara），谓身口的不违犯。波罗提木叉即是律仪，故名波罗提木叉律仪；以此防护而身口被守护，故名“守护波罗提木叉律仪”，此为显示其安住于此戒的状态。“安住”（Viharati）是为显示其具足与之相应的安住状态。“具足正行与行处”（Ācāragocarasampanno）是为显示此法，其向下有助于波罗提木叉律仪，向上有助于与殊胜法的结合。“于微小罪过见怖畏”（Aṇumattesu vajjesu bhayadassāvī）是为显示其不从波罗提木叉戒退失的法性。“受持”（Samādāya）是为显示其无遗漏地领受诸学处。“修学”（Sikkhati）是为显示其具足修学。“于诸学处中”（Sikkhāpadesu）是为显示应修学之法。

Aparo nayo – kilesānaṃ balavabhāvato, pāpakiriyāya sukarabhāvato, puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegakkhitto ghaṭīyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī, maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa patanasīloti vā pātī, sattasantāno cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto ‘‘vimutto’’ti vuccati. Vuttañhi ‘‘cittavodānā sattā visujjhantī’’ti (saṃ. ni. 3.100), ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca.

另一种解释是：因为烦恼的力量强大，作恶容易行善困难，凡夫多次堕入恶道，所以称为“堕者”（pātī），也就是凡夫（puthujjano）。或者因为无常，在生存等状态中被业力推动，像陶轮一样不停旋转而无法安住，所以有流转的意思，称为“堕者”（pātī）；或者因为死亡，在各种众生类别中不断舍弃自身，所以也称为“堕者”（pātī），也就是众生的相续，或就是心本身。能使这些堕落者从轮回苦中解脱，所以称为波罗提木叉（pātimokkha）。因为心的解脱，众生才被称为“解脱”（vimutto）。正如经中所说：“由于心的净化，众生得到净化”（cittavodānā sattā visujjhanti），以及“由于不执取，心从诸漏中解脱”（anupādāya āsavehi cittaṃ vimuttaṃ）。（相应部3.100；大品28）

Atha vā avijjādihetunā saṃsāre patati gacchati pavattatīti pāti, ‘‘avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkho, ‘‘kaṇṭhekālo’’tiādīnaṃ viya samāsasiddhi veditabbā.

或者说，由于无明等原因而在轮回中堕落、流转、持续，因此称为“堕”(pāti)。如《相应部》(saṃ. ni. 2.124)所说：“被无明所障、为渴爱所缚的有情，奔波流转于轮回之中。”为了使这堕落的有情从贪爱等三种杂染中解脱，因此称为波罗提木叉(pātimokkha)。应当理解，其复合词的构成方式与“黑颈者”(kaṇṭhekālo)等词类似。

Atha vā pāteti vinipāteti dukkhehīti pāti, cittaṃ. Vuttañhi ‘‘cittena niyyatī loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkho. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkilesā. Vuttañhi – ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.55-57), taṇhādutiyo puriso’’ti (itivu. 15, 105) cādi. Tato pātito mokkhoti pātimokkho.

或者说，使[有情]堕入、坠入诸苦，故为“堕”(pāti)，此指心。《相应部》(saṃ. ni. 1.62)中说：‘心引导世间，心牵引世间。’从此能导致堕落者(指心)中解脱，因此称为波罗提木叉。又或者，由此堕入恶趣之苦和轮回之苦，故为“堕”(pāti)，此指贪爱等杂染。《相应部》(saṃ. ni. 1.55-57)及《如是语》(itivu. 15, 105)中说：‘渴爱产生人’，‘人以渴爱为伴侣’等。从此能导致堕落者(指杂染)中得到解脱，因此称为波罗提木叉。

Atha [Pg.203] vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi – ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (su. ni. 171). Tato cha ajjhattikabāhirāyatanasaṅkhātapātito mokkhoti pātimokkho. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkho.

或者说，“堕落于此”称为“堕落处”(pāti)，即六内处与六外处。正如《经集》(su. ni. 171)所说：“世间生于六处，于六处中相互交往。”从这被称为六内处与六外处的堕落处解脱，所以称为波罗提木叉。或者说，具有堕落和坠落的性质，因此称为“堕落处”(pātī)，即轮回。从中解脱，所以称为波罗提木叉。

Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho. Patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkho. Sabbaguṇānaṃ vā tammūlabhāvato uttamaṭṭhena pati ca, so yathāvuttaṭṭhena mokkho cāti patimokkho, patimokkho eva pātimokkho. Tathā hi vuttaṃ ‘‘pātimokkhantiādimetaṃ mukhameta’’nti vitthāro.

或者说，由于世尊是所有世界的主宰、法的自在者，所以被称为“主”(pati)；因为由此得到解脱，所以是“解脱”(mokkho)。此解脱由“主”所制定，故称`patimokkho`，而`patimokkho`即是`pātimokkho`(波罗提木叉)。或者，因为佛陀是一切功德的根本，以最殊胜的意义为“主”(pati)，并且如前所说具有“解脱”(mokkho)的意义，所以称为`patimokkho`，而`patimokkho`即是`pātimokkho`(波罗提木叉)。正如所说：“波罗提木叉是最初，是门”等，广说如是。

Atha vā paiti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkhaṃ. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkhaṃ. Pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho. Patimokkho eva pātimokkho. Mokkhoti vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo ca yathārahaṃ saṃkilesanibbāpanato. Patimokkho eva pātimokkho. Pativattati mokkheti dukkhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāvettha pātimokkhasaddassa attho veditabbo.

又或者，`paṭi`是方式义，`ati`是表示“究竟”的不变词，因此，以种种方式达到究竟解脱，故为波罗提木叉。此戒律自身，凭借其各个部分，在与定、慧结合时，能以镇伏和断除的方式究竟解脱，故为波罗提木叉。又或者，`patimokkho`是“各个解脱”(`pati mokkho`)，意指从各种违犯的过失中逐一解脱。`Patimokkho`即是`pātimokkho`。又或者，`mokkha`是涅槃，此戒律如同涅槃的映像，故为`patimokkho`。因为戒律的防护，如同日出前的曙光，是涅槃生起的开端，且能适当地平息烦恼，与涅槃相似。`Patimokkho`即是`pātimokkho`。又或者，它能扭转并解脱痛苦，故为`patimokkhaṃ`。`Patimokkhaṃ`即是`pātimokkhaṃ`。应当如是了知此处`pātimokkha`一词的含义。

Saṃvarati pidahati etenāti saṃvaro, pātimokkhameva saṃvaro pātimokkhasaṃvaro. Atthato pana tato tato vītikkamitabbato viratiyo cetanā ca. Tena pātimokkhasaṃvarena upeto samannāgato pātimokkhasaṃvarasaṃvutoti vutto. Vuttañhetaṃ vibhaṅge –

以之防护、遮止，故为“防护”(saṃvaro)；波罗提木叉即是防护，故为“波罗提木叉防护”。就其义理而言，则是指对种种应予戒绝的过患生起远离及思心所。因此，具足、成就此波罗提木叉防护者，即被称为“已为波罗提木叉防护所防护者”。此义于《分别论》(Vibhaṅga)中所说亦然——

‘‘Iminā [Pg.204] pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato, tena vuccati pātimokkhasaṃvarasaṃvuto’’ti (vibha. 511).

“彼具足、圆满具足、到达、圆满到达、具备、圆满具备、成就此波罗提木叉防护，是故说为‘已为波罗提木叉防护所防护者’。”

Viharatīti iriyāpathavihārena viharati irīyati vattati.

“住”，即以行、住、坐、卧四种威仪而住，亦即行动、存续。

Ācāragocarasampannoti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena sabbaso anācāraṃ vajjetvā ‘‘kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo’’ti evaṃ vuttabhikkhusāruppaācārasampattiyā, vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātena gocarena ca sampannattā ācāragocarasampanno.

“具足行仪与行处者”，指通过不做赠送竹木等邪命，以及身体轻浮等行为，从而完全避免一切不当的行仪，具足了“身不违犯、语不违犯、身语不违犯”这般所述的、与比丘身份相应的行仪；又通过避开妓院等非行处，具足了仅为乞食等目的而前往的、被称为“适合之处”的行处。是故，称为“具足行仪与行处者”。

Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyamanuyutto satisampajaññena samannāgato appiccho santuṭṭho pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācārasampanno.

再者，比丘于导师恭敬顺从，于同梵行者恭敬顺从，具足惭愧，衣着整齐，威仪具足，前进后退、前瞻环顾、屈伸皆端正合宜，诸根门善护，饮食知量，勤修觉醒，具足正念正知，少欲知足，乐于独处，不与众杂，于学处恭敬而行，常怀尊重之心而住，此谓具足行仪。

Gocaro pana upanissayagocaro ārakkhagocaro upanibandhagocaroti tividho. Tattha yo dasakathāvatthuguṇasamannāgato vuttalakkhaṇo kalyāṇamitto, yaṃ nissāya asutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti, yañca anusikkhanto saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro.

境界有三种：亲近境界、守护境界、系缚境界。在此，具备十种论事功德、具有上述特征的善友，依靠他能够听闻未闻之法，净化已闻之法，去除疑惑，端正知见，使心清净，并且随其学习者能在信心、戒行、闻法、布施、智慧上增长，这被称为亲近境界。

Yo bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī cakkhundriyasaṃvutova gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ olokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ ārakkhagocaro.

比丘进入村落，行于街道时，垂视下方，只看一轭之远，守护眼根而行。不看象、马、车、步兵，不看女人、男人，不仰视，不俯视，不环顾四方而行，此即守护境界。

Upanibandhagocaro [Pg.205] pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati, vuttañhetaṃ bhagavatā –

而系缚境界即是四念处(satipaṭṭhāna)，比丘于此系缚己心。诚如世尊所说：

‘‘Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo, yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372).

“诸比丘，什么是比丘自己的领域、祖传的领地？那就是四念处。”

Tattha upanissayagocarassa pubbe vuttattā itaresaṃ vasenettha gocaro veditabbo. Iti yathāvuttāya ācārasampattiyā, imāya ca gocarasampattiyā samannāgatattā ācāragocarasampanno.

于此，因亲近境界已如前述，故此处的境界当由其余二者来理解。如是，因具足前述之行仪圆满与此境界圆满，故称“行仪境界具足”。

Aṇumattesu vajjesu bhayadassāvīti appamattakattā aṇuppamāṇesu assatiyā asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. Yo hi bhikkhu paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanapamāṇādhikayojanasatasahassubbedhasinerupabbatarājasadisaṃ katvā passati, yopi sabbalahukaṃ dubbhāsitamattaṃ pārājikasadisaṃ katvā passati, ayampi aṇumattesu vajjesu bhayadassāvī nāma. Samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbena sabbaṃ sabbathā sabbaṃ anavasesaṃ sammā ādiyitvā sikkhati, pavattati paripūretīti attho.

于微小过失中见怖畏者，因为不放逸，对于极微小的失念、非有意的违犯众学法(sekhiya)、不善心生起等等各种过失，具有见到怖畏的习性。如果某个比丘视极微小的过失如同高达十万零六十八由旬的须弥山(sineru)王，又视最轻微的恶说(dubbhāsita)如同波罗夷(pārājika)罪，此人就称为于微小过失中见怖畏者。受持学处(sikkhāpada)而学习，是指对于任何应该学习的学处，全部、完全、彻底、毫无遗漏地正确受持并修习，持续奉行使之圆满的意思。

Abhisallekhikāti ativiya kilesānaṃ sallekhanī, tesaṃ tanubhāvāya pahānāya yuttarūpā. Cetovivaraṇasappāyāti cetaso paṭicchādakānaṃ nīvaraṇānaṃ dūrībhāvakaraṇena cetovivaraṇasaṅkhātānaṃ samathavipassanānaṃ sappāyā, samathavipassanācittasseva vā vivaraṇāya pākaṭīkaraṇāya vā sappāyā upakārikāti cetovivaraṇasappāyā.

极净修习(Abhisallekhikā)是指极为适宜去除烦恼，使烦恼变得微弱并舍弃。适于心开解(Cetovivaraṇasappāyā)是指能远离覆盖内心的诸盖，从而有益于被称为“心之开解”的止观(samathavipassanā)；或者说，有助于止观之心显现和明了，因此称为适于心开解。

Idāni yena nibbidādiāvahanena ayaṃ kathā abhisallekhikā cetovivaraṇasappāyā ca nāma hoti, taṃ dassetuṃ ‘‘ekantanibbidāyā’’tiādi vuttaṃ. Tattha ekantanibbidāyāti ekaṃseneva vaṭṭadukkhato nibbindanatthāya. Virāgāya nirodhāyāti tasseva virajjanatthāya ca nirujjhanatthāya ca. Upasamāyāti sabbakilesūpasamāya. Abhiññāyāti sabbassāpi abhiññeyyassa abhijānanāya. Sambodhāyāti catumaggasambodhāya. Nibbānāyāti anupādisesanibbānāya. Etesu hi ādito tīhi padehi vipassanā vuttā, dvīhi maggo, dvīhi nibbānaṃ vuttaṃ. Samathavipassanā ādiṃ [Pg.206] katvā nibbānapariyosāno ayaṃ sabbo uttarimanussadhammo dasakathāvatthulābhino sijjhatīti dasseti.

现在，为显示此说如何引生厌离等，名为极净修习、适于心开解，故说“专为厌离”等语。其中“专为厌离”者，谓专为从轮回苦中生起厌离。“为离贪”者，为令其离贪。“为灭尽”者，为令其灭尽。“为寂静”者，为令一切烦恼寂静。“为通智”者，为遍知一切应知之法。“为正觉”者，为四圣道正觉。“为涅槃”者，为无余涅槃。于此中，前三句说观(vipassanā)，次二句说道，后二句说涅槃。显示从止观开始到涅槃结束，此一切上人法，由获得十种论事而成就。

Idāni taṃ kathaṃ vibhajitvā dassento ‘‘appicchakathā’’tiādimāha. Tattha appicchoti na iccho, tassa kathā appicchakathā, appicchabhāvappaṭisaṃyuttā kathā vā appicchakathā. Ettha ca atriccho pāpiccho mahiccho appicchoti icchāvasena cattāro puggalā. Tesu attanā yathāladdhena lābhena atitto uparūpari lābhaṃ icchanto atriccho nāma. Yaṃ sandhāya vuttaṃ –

现在，为分别解说此，而说“少欲之谈”等。其中，“少欲”者，即无欲，其言谈为少欲之谈，或与少欲状态相应的言谈，亦为少欲之谈。于此，依欲望有四种人(puggala)：贪求者、恶欲者、大欲者和少欲者。他们之中，对自己已得之利养不满足，欲求更多利养者，即是贪求者。对此曾说——

‘‘Catubbhi aṭṭhajjhagamā, aṭṭhabhi cāpi soḷasa;

Soḷasabhi ca dvattiṃsa, atricchaṃ cakkamāsado;

Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti. (jā. 1.5.103);

“由四得八，由八得十六；由十六得三十二，已至贪求之轮；被欲所击之人，轮在其头顶旋转。”（《本生经》1.5.103）

‘‘Atricchā atilobhena, atilobhamadena cā’’ti ca. (jā. 1.2.168);

“因贪求与过度贪婪，以及过度贪婪之骄慢。”（《本生经》1.2.168）

Lābhasakkārasilokanikāmayatāya asantaguṇasambhāvanādhippāyo pāpiccho. Yaṃ sandhāya vuttaṃ –

为求利养、恭敬、名闻，而意图令人认为自己拥有不实的功德，此为恶欲者。对此曾说——

‘‘Tattha katamā kuhanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa paccayappaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭhapanā’’tiādi (vibha. 861).

“于此，何为欺诈(kuhanā)？即是依止于利养、恭敬、名闻，为欲所驱使的恶欲者，通过所谓的拒绝资具，或暗示之语，或矫饰威仪。”等等（《分别论》861）。

Santaguṇasambhāvanādhippāyo paṭiggahaṇe amattaññū mahiccho. Yaṃ sandhāya vuttaṃ –

意图令人认为自己拥有真实的功德，于领受时不知满足，此为大欲者。对此曾说——

‘‘Idhekacco saddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, sīlavā samāno ‘sīlavāti maṃ jano jānātū’ti icchatī’’tiādi (vibha. 851).

“于此，某人有信，却希望：‘愿人们知道我有信！’有戒，却希望：‘愿人们知道我有戒！’”等等（《分别论》851）。

Duttappiyatāya hissa vijātamātāpi cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –

因其难以满足，即使是生身之母亦无法取悦其心。是故说——

‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;

Sakaṭehi paccaye dentu, tayopete atappiyā’’ti.

“火堆与大海，以及大欲之人(puggala)；纵以车运载资具相赠，此三者亦难满足。”

Ete [Pg.207] pana atricchatādayo dose ārakā parivajjetvā santaguṇanigūhanādhippāyo paṭiggahaṇe ca mattaññū appiccho. So attani vijjamānampi guṇaṃ paṭicchādetukāmatāya saddho samāno ‘‘saddhoti maṃ jano jānātū’’ti na icchati, sīlavā, bahussuto, pavivitto, āraddhavīriyo, upaṭṭhitassati, samāhito, paññavā samāno ‘‘paññavāti maṃ jano jānātū’’ti na icchati.

然而，远离贪求等过失，怀有隐藏自身功德之意，于受用时知量者，是为少欲。彼因欲隐藏自身所具功德，虽有信心，亦不欲人知：“此人有信”；虽具戒行、多闻、独处、精进、正念、禅定、智慧，亦不欲人知：“此人有慧”。

Svāyaṃ paccayappiccho dhutaṅgappiccho pariyattiappiccho adhigamappicchoti catubbidho. Tattha catūsu paccayesu appiccho paccayadāyakaṃ deyyadhammaṃ attano thāmañca oloketvā sacepi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appameva gaṇhāti. Deyyadhammo ce appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appameva gaṇhāti. Deyyadhammopi ce bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇayuttameva gaṇhāti. Evarūpo hi bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ lābhaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti. Dhutaṅgasamādānassa pana attani atthibhāvaṃ na jānāpetukāmo dhutaṅgappiccho. Yo attano bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho. Yo pana sotāpannādīsu aññataro hutvā sabrahmacārīnampi attano sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamappiccho. Evametesaṃ appicchānaṃ yā appicchatā, tassā saddhiṃ sandassanādividhinā anekākāravokāraānisaṃsavibhāvanavasena, tappaṭipakkhassa atricchādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā appicchakathā.

此少欲有四种：资具少欲、头陀支少欲、教理少欲、证得少欲。其中，于四资具少欲者，会观察施主、供物与自身之量。若供物甚多，而施主欲少量布施，则随施主之意仅受少量；若供物甚少，而施主欲大量布施，则随供物之量仅受少量；若供物甚多，施主亦欲大量布施，则了知自身所需，仅受适量。如是比丘，能令未生之利养生起，已生之利养稳固，并能令施主心生欢喜。不欲人知自身受持头陀支者，是为头陀支少欲。不欲人知其博学多闻者，是为教理少欲。已证得须陀洹(sotāpanna)等果位，而不欲同梵行者知晓其证得者，是为证得少欲。如是，针对此等少欲者之少欲，阐明其种种利益，并揭示与其相违之贪求等行为的过患，此类言论即是少欲论。

Santuṭṭhikathāti ettha santuṭṭhīti sakena attanā laddhena tuṭṭhi santuṭṭhi. Atha vā visamaṃ paccayicchaṃ pahāya samaṃ tuṭṭhi, santuṭṭhi. Santena vā vijjamānena tuṭṭhi santuṭṭhi. Vuttañcetaṃ –

知足说。于此，知足者，即对自己所得而满足。或舍离不当之求，于适宜者而满足，是为知足。或于现有之物而满足，是为知足。故说：

‘‘Atītaṃ nānusocanto, nappajappamanāgataṃ;

Paccuppannena yāpento, santuṭṭhoti pavuccatī’’ti.

“不追悔过去，不希求未来；以现前之物维生，此即被称为知足者。”

Sammā vā ñāyena bhagavatā anuññātavidhinā paccayehi tuṭṭhi santuṭṭhi. Atthato itarītarapaccayasantoso, so dvādasavidho hoti. Kathaṃ[Pg.208]? Cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho, evaṃ piṇḍapātādīsu.

或依世尊以正理所允许之方式，对资具感到满足，即是知足。就其义而言，是对各种资具的知足，共有十二种。如何？对于衣服，有随得满足、随力满足、随宜满足三种；对于食物等亦复如是。

Tatrāyaṃ pabhedavaṇṇanā – 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, garuṃ cīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ dubbalānaṃ, idaṃ appalābhīnaṃ vā hotū’’ti tesaṃ datvā attanā saṅkārakūṭādito nantakāni uccinitvā saṅghāṭiṃ katvā tesaṃ vā purāṇacīvarāni gahetvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.

此处为其分类之释义——在此，比丘获得袈裟，无论精美或粗陋，即以此维生，不希求其他，即使获得亦不接受，此即其于袈裟之随得满足。若其天生体弱，或为疾病、衰老所困，披着厚重袈裟感到疲惫，则与同梵行比丘交换，披着轻便之衣亦感满足，此即其于袈裟之随力满足。另有比丘获得某种贵重袈裟，彼思：“此应予长老、久出家者、多闻者、或病弱者、或少利养者。”予彼等后，自于垃圾堆等处拾取碎布，制成僧伽梨，或取彼等旧袈裟披着亦感满足，此即其于袈裟之随宜满足。

Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Atha pana ābādhiko hoti, lūkhaṃ pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ bhuñjitvā gāḷhaṃ rogātaṅkaṃ pāpuṇāti, so sabhāgassa bhikkhuno datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bhikkhu paṇītaṃ piṇḍapātaṃ labhati, so ‘‘ayaṃ piṇḍapāto cirapabbajitādīnaṃ anurūpo’’ti cīvaraṃ viya tesaṃ datvā, tesaṃ vā santakaṃ gahetvā, attanā piṇḍāya caritvā, missakāhāraṃ vā paribhuñjantopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathāsāruppasantoso.

在此，比丘获得托钵食，无论粗劣或精美，即以此维生，不希求其他，纵得亦不受，此即其于托钵食之随得满足。若其生病，食用粗劣、或与体质相悖、或与疾病相悖之食后，病情加重，则将其给予同梵行比丘，从彼手中接过适宜之食食用，修行沙门法，亦感满足，此即其于托钵食之随力满足。另有比丘获得精美之食，彼思：“此食适宜久出家者等”，便如衣物般给予彼等，或换取彼等所有之物，或自己再去托钵，或食用杂食，亦感满足。此即其于托钵食之随宜满足。

Idha pana bhikkhuno senāsanaṃ pāpuṇāti manāpaṃ vā amanāpaṃ vā antamaso tiṇakuṭikāpi tiṇasanthārakampi, so teneva santussati, puna aññaṃ sundarataraṃ vā pāpuṇāti, taṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso. Atha pana ābādhiko hoti dubbalo vā, so byādhiviruddhaṃ vā pakativiruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa [Pg.209] senāsane yathābalasantoso. Aparo sundaraṃ senāsanaṃ pattampi na sampaṭicchati ‘‘paṇītasenāsanaṃ pamādaṭṭhāna’’nti, mahāpuññatāya vā leṇamaṇḍapakūṭāgārādīni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitādīnaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso.

在此，比丘获得住所，无论适意或不适意，乃至草孤邸或草铺，彼即以此满足，纵得更佳者，亦不接受，此即其于住所之随得满足。若其生病或体弱，获得与疾病相悖或与体质相悖之住所，住于其中感到不适，则将其给予同梵行比丘，住于彼之适宜住所，修行沙门法，亦感满足，此即其于住所之随力满足。另有比丘，纵得精美住所亦不接受，认为“精美住所是放逸之因”；或因大福报而获得石窟、殿堂、楼阁等精美住所，彼便如衣物等般，将其给予久出家者等，自己随处居住，亦感满足，此即其于住所之随宜满足。

Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa gilānapaccaye yathālābhasantoso. Atha pana telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā, tassa hatthato telaṃ gahetvā, bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvarādīni viya cirapabbajitādīnaṃ datvā tesaṃ ābhatena yena kenaci bhesajjaṃ karontopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ, ekasmiṃ catumadhuraṃ ṭhapetvā ‘‘gaṇhatha, bhante, yadicchasī’’ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, ‘‘muttaharītakaṃ nāma buddhādīhi vaṇṇitaṃ, pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo’’ti (mahāva. 128) vacanamanussaranto catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso.

在此，比丘得到药物，无论是粗劣的还是上妙的，他都因此感到满足，不希求其他，即使得到也不接受，这就是他在病缘资具上，随得知足。再者，如果一个需要油的比丘得到了糖蜜，他会将糖蜜送给同伴比丘，然后从那位比丘手中得到油，制成药物来修沙门法，仍然感到满足，这就是他在病缘资具上，随力知足。还有一位大福德者，得到了许多油、蜂蜜、糖蜜等上妙药物，他会如同衣物般，将这些药物分给久出家者等，然后用他们所带来的任何药物服药，仍然感到满足。又或者，有人在一个容器里放着尿渍诃子，在一个容器里放着四甜药，并对他说：“尊者，请随意取用”，即使他知道这两种东西中的任何一种都能治好他的病，他仍然会想起“尿渍诃子是佛陀等所称赞的，依靠腐烂尿药而出家，你应终生精进”的教诲（《大品》128），然后拒绝四甜药，用尿渍诃子来服药，感到极度满足，这就是他在病缘资具上，随宜知足。

So evaṃpabhedo sabbopi santoso santuṭṭhīti pavuccati. Tena vuttaṃ ‘‘atthato itarītarapaccayasantoso’’ti. Itarītarasantuṭṭhiyā saddhiṃ sandassanādividhinā ānisaṃsavibhāvanavasena, tappaṭipakkhassa atricchatādibhedassa icchāpakatattassa ādīnavavibhāvanavasena ca pavattā kathā santuṭṭhikathā. Ito parāsupi kathāsu eseva nayo, visesamattameva vakkhāma.

如此种种分别的知足，皆称为“知足”。因此说：“从意义上说，即是随缘所得的知足。”以开示等方法，阐明随缘知足的功德，并阐明其对立面——过度贪求等恶欲的过患，如是宣说，即是知足论。此后的诸论也是同样的方式，我们仅说明其差别。

Pavivekakathāti ettha kāyaviveko cittaviveko upadhivivekoti tayo vivekā. Tesu eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko [Pg.210] paṭikkamati, eko abhikkamati, eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharatīti evaṃ sabbiriyāpathesu sabbakiccesu gaṇasaṅgaṇikaṃ pahāya vivittavāso kāyaviveko nāma. Aṭṭha samāpattiyo pana cittaviveko nāma. Nibbānaṃ upadhiviveko nāma. Vuttañhetaṃ –

于远离论中，有身远离、心远离、依远离三种远离。其中，一人行、一人住、一人坐、一人卧，一人为托钵入村、一人返回、一人前进，一人经行、一人游行、一人安住——如是于一切威仪、一切事务中，舍离群居交往，独处而住，这名为身远离。八等至名为心远离。涅槃名为依远离。如是所说：

‘‘Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 57).

“身远离，属于乐于出离、身处远离者；心远离，属于心已清净、已达最上清净者；依远离，属于无有诸依、已达离行的个人。”（《大义释》57）

Vivekoyeva paviveko, pavivekappaṭisaṃyuttā kathā pavivekakathā.

远离即是胜远离，与胜远离相应的论述，即是远离论。

Asaṃsaggakathāti ettha savanasaṃsaggo dassanasaṃsaggo samullapanasaṃsaggo sambhogasaṃsaggo kāyasaṃsaggoti pañca saṃsaggā. Tesu idhekacco bhikkhu suṇāti ‘‘asukasmiṃ gāme vā nigame vā itthī abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti, so taṃ sutvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇasavanena uppannakilesasanthavo savanasaṃsaggo nāma. Na heva kho bhikkhu suṇāti, apica kho sāmaṃ passati itthiṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ, so taṃ disvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇadassanena uppannakilesasanthavo dassanasaṃsaggo nāma. Disvā pana aññamaññaṃ ālāpasallāpavasena uppanno kilesasanthavo samullapanasaṃsaggo nāma. Sahajagghanādīnipi eteneva saṅgaṇhāti. Attano pana santakaṃ yaṃkiñci mātugāmassa datvā vā adatvā vā tena dinnassa vanabhaṅgiyādino paribhogavasena uppannakilesasanthavo sambhogasaṃsaggo nāma. Mātugāmassa hatthaggāhādivasena uppannakilesasanthavo kāyasaṃsaggo nāma. Yopi cesa –

于不交往论(Asaṃsaggakathā)中，此处有五种交往：听闻交往、见交往、言语交往、受用交往、身体交往。其中，此处有比丘听闻：“在某个村庄或城镇，有女子容貌端庄、令人喜爱、庄严、具足最上等的容色。”他听闻后就沉沦、沮丧，不能维持梵行，舍弃学处，退堕到低劣的生活。这样，因听闻不相应之所缘而产生的烦恼染著，名为听闻交往。比丘不仅听闻，而且亲自看到女子容貌端庄、令人喜爱、庄严、具足最上等的容色，他看到后就沉沦、沮丧，不能维持梵行，舍弃学处，退堕到低劣的生活。这样，因见不相应之所缘而产生的烦恼染著，名为见交往。观看之后，彼此以交谈对话的方式所产生的烦恼染著，名为言语交往。一起欢笑等也涵盖在内。无论是否将自己的所有物给予女子，因享用其所给予的林产等物而产生的烦恼染著，名为受用交往。以与女子握手等方式而产生的烦恼染著，名为身体交往。

‘‘Gihīhi saṃsaṭṭho viharati ananulomikena saṃsaggena sahasokī sahanandī sukhitesu sukhito, dukkhitesu dukkhito[Pg.211], uppannesu kiccakaraṇīyesu attanā uyyogaṃ āpajjatī’’ti (saṃ. ni. 3.3; mahāni. 164) –

“与在家人交往而住，以不适宜的交往，与人同忧、同喜，于快乐者则快乐，于痛苦者则痛苦，于所生起之应作事，自己亦努力投入。”

Evaṃ vutto ananulomiko gihisaṃsaggo, yo ca sabrahmacārīhipi kilesuppattihetubhūto saṃsaggo, taṃ sabbaṃ pahāya yvāyaṃ saṃsāre thirataraṃ saṃvegaṃ, saṅkhāresu tibbaṃ bhayasaññaṃ, sarīre paṭikūlasaññaṃ, sabbākusalesu jigucchāpubbaṅgamaṃ hirottappaṃ, sabbakiriyāsu satisampajaññanti sabbaṃ paccupaṭṭhapetvā kamaladale jalabindu viya sabbattha alaggabhāvo, ayaṃ sabbasaṃsaggappaṭipakkhatāya asaṃsaggo. Tappaṭisaṃyuttā kathā asaṃsaggakathā.

如此所说，不适宜的与在家人交往，以及与同梵行者成为烦恼生起之因的交往，所有这些都应舍弃。于轮回中生起更坚固的悚惧，对于诸行生起强烈的怖畏想，对于身体生起不净想，对一切不善法生起以厌恶为前导的惭愧，在一切行为中具足正念正知——像这样使一切现起，犹如莲叶上的水滴般，在任何地方都不执著，这就是作为一切交往之对治的不交往。与此相应的论述，名为不交往论。

Vīriyārambhakathāti ettha vīrassa bhāvo, kammanti vā vīriyaṃ, vidhinā īrayitabbaṃ pavattetabbanti vā vīriyaṃ, vīriyañca taṃ akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya ārambhanaṃ vīriyārambho. Svāyaṃ kāyiko cetasiko cāti duvidho, ārambhadhātu, nikkamadhātu, parakkamadhātu cāti tividho; sammappadhānavasena catubbidho. So sabbopi yo bhikkhu gamane uppannaṃ kilesaṃ ṭhānaṃ pāpuṇituṃ na deti; ṭhāne uppannaṃ nisajjaṃ, nisajjāya uppannaṃ sayanaṃ pāpuṇituṃ na deti, tattha tattheva ajapadena daṇḍena kaṇhasappaṃ uppīḷetvā gaṇhanto viya, tikhiṇena asinā amittaṃ gīvāya paharanto viya ca sīsaṃ ukkhipituṃ adatvā vīriyabalena niggaṇhāti, tassevaṃ āraddhavīriyassa vasena veditabbo. Tappaṭisaṃyuttā kathā vīriyārambhakathā.

在精进发起论（Vīriyārambhakathā）中，精进是指勇者的状态，或者说就是业。精进也指应以方法去策励、推动。这精进是为了断除不善法、成就善法而发起的，所以叫做精进发起。这精进有身和心两种；有发起界、出离界、勇猛界三种；依正勤（sammappadhāna）分为四种。所有这些精进，若有比丘行走时生起的烦恼，不让它延续到站立时；站立时生起的烦恼，不让它延续到坐下时；坐下时生起的烦恼，不让它延续到躺卧时。他就像用棍子压住黑蛇般，或者像用锋利的刀剑砍敌人的脖子般，不让烦恼抬头，以精进力制伏它。当依此了知已发起精进者。与此相应的论述，名为精进发起论。

Sīlakathādīsu duvidhaṃ sīlaṃ lokiyaṃ lokuttarañca. Tattha lokiyaṃ pātimokkhasaṃvarādi catupārisuddhisīlaṃ, lokuttaraṃ maggasīlaṃ phalasīlañca. Tathā vipassanāya pādakabhūtā saha upacārena aṭṭha samāpattiyo lokiyo samādhi, maggasampayutto panettha lokuttaro samādhi nāma. Tathā paññāpi lokiyā sutamayā cintāmayā jhānasampayuttā vipassanāñāṇañca. Visesato panettha vipassanāpaññā gahetabbā, lokuttarā maggapaññā phalapaññā ca. Vimuttīpi ariyaphalavimutti nibbānañca. Apare pana tadaṅgavikkhambhanasamucchedavimuttīnampi vasenettha atthaṃ vaṇṇenti. Vimuttiñāṇadassanampi ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Iti imesaṃ sīlādīnaṃ [Pg.212] saddhiṃ sandassanādividhinā anekākāravokāraānisaṃsavibhāvanavasena ceva tappaṭipakkhānaṃ dussīlyādīnaṃ ādīnavavibhāvanavasena ca pavattā kathā, tappaṭisaṃyuttā kathā vā sīlādikathā nāma.

在戒论等中，戒有两种：世间戒与出世间戒。其中，世间戒是波罗提木叉律仪等四遍清净戒，出世间戒是道戒与果戒。同样，作为观(vipassanā)的基础，连同近行定在内的八等至是世间定；于此，与道相应者，名为出世间定。慧也有世间慧，即闻所成慧、思所成慧、与禅相应的慧以及观智。于此，特别应取观慧，出世间慧则是道慧与果慧。解脱也有圣果解脱与涅槃。另有论师依彼分解脱、镇伏解脱、断灭解脱来解释其义。解脱智见即十九种省察智。如是，通过开示等方法，阐明此等戒等的种种功德利益，并阐明其对立面——恶戒等的过患而进行的论述，或与此相应的论述，名为戒等论。

Ettha ca ‘‘attanā ca appiccho hoti, appicchakathañca paresaṃ kattā’’ti (ma. ni. 1.252; a. ni. 10.70) ‘‘santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’’ti (saṃ. ni. 2.144; cūḷani. khaggavisāṇasuttaniddesa 128) ca ādivacanato sayañca appicchatādiguṇasamannāgatena paresampi tadatthāya hitajjhāsayena pavattetabbā tathārūpī kathā, yā idha abhisallekhikādibhāvena visesetvā vuttā appicchakathādīti veditabbā. Kārakasseva hi kathā visesato adhippetatthasādhinī. Tathā hi vakkhati ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ…pe. … akasiralābhī’’ti.

于此，由“自己是少欲者，亦为他人说少欲论”（《中部》1.252；《增支部》10.70）、“满足于随得之衣，并称赞于随得之衣知足”（《相应部》2.144；《小义释·犀角经释》128）等语，故应由具足少欲等功德者，亦为他人利益，怀着善意而宣说如是之论；当知，此论在此处被特别称为能削减烦恼的少欲论等。因为唯有实行者之论，方能特别成就所期之义。如是，将言：“梅吉亚(Meghiya)，有善友的比丘，此可预期……不难获得。”

Evarūpāyāti īdisāya, yathāvuttāya. Nikāmalābhīti yathicchitalābhī yathārucilābhī, sabbakālaṃ imā kathā sotuṃ vicāretuñca yathāsukhaṃ labhanto. Akicchalābhīti niddukkhalābhī. Akasiralābhīti vipulalābhī.

“如是”者，即如前所述。“随意获得”者，谓随欲所得、随乐所得，能随时随心所欲地听闻和思惟这些话。“无困难获得”者，谓无苦恼而得。“无艰难获得”者，谓广大获得。

Āraddhavīriyoti paggahitavīriyo. Akusalānaṃ dhammānaṃ pahānāyāti akosallasambhūtaṭṭhena akusalānaṃ pāpadhammānaṃ pajahanatthāya. Kusalānaṃ dhammānanti kucchitānaṃ salanādiatthena anavajjaṭṭhena ca kusalānaṃ sahavipassanānaṃ maggaphaladhammānaṃ. Upasampadāyāti sampādanāya, attano santāne uppādanāya. Thāmavāti ussoḷhisaṅkhātena vīriyathāmena samannāgato. Daḷhaparakkamoti thiraparakkamo asithilavīriyo. Anikkhittadhuroti anorohitadhuro anosakkitavīriyo.

“精进已发”者，即已发起精进。“为断除不善法”者，是为了舍弃由不善巧所生的不善恶法。“善法”者，指因其能动摇、断除可鄙法，且因其无过失之义，是与观相应的道果法。“为成就”者，即为了达成，为了在自身相续中生起。“具力”者，即具有被称为炽盛的精进力量。“坚固精进”者，即精进坚固，不松懈。“不舍重担”者，即不放下重担，不退缩精进。

Paññavāti vipassanāpaññāya paññavā. Udayatthagāminiyāti pañcannaṃ khandhānaṃ udayañca vayañca paṭivijjhantiyā. Ariyāyāti vikkhambhanavasena kilesehi ārakā dūre ṭhitāya niddosāya. Nibbedhikāyāti nibbedhabhāgiyāya. Sammā dukkhakkhayagāminiyāti vaṭṭadukkhassa khepanato ‘‘dukkhakkhayo’’ti laddhanāmaṃ ariyamaggaṃ sammā hetunā ñāyena gacchantiyā.

“具慧”者，即是以观慧而有智慧。“导向生灭”者，是彻知五蕴的生起与灭去。“圣”者，是以镇伏的方式远离烦恼，安住于无过失的状态。“能穿透”者，是趋向于洞察。“正导苦灭”者，是以正确的理由和方法走向那因断绝轮回之苦而得名“苦灭”的圣道。

Imesu ca pana pañcasu dhammesu sīlaṃ vīriyaṃ paññā ca yogino ajjhattikaṃ aṅgaṃ, itaradvayaṃ bāhiraṃ aṅgaṃ. Tathāpi kalyāṇamittasannissayeneva sesaṃ [Pg.213] catubbidhaṃ ijjhati, kalyāṇamittassevettha bahūpakārataṃ dassento satthā ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkha’’ntiādinā desanaṃ vaḍḍheti. Tattha pāṭikaṅkhanti ekaṃsena icchitabbaṃ, avassaṃbhāvīti attho. Yanti kiriyāparāmasanaṃ. Idaṃ vuttaṃ hoti – ‘‘sīlavā bhavissatī’’ti ettha yadetaṃ kalyāṇamittassa bhikkhuno sīlavantatāya bhavanaṃ sīlasampannattaṃ, tassa bhikkhuno sīlasampannattā etaṃ tassa pāṭikaṅkhaṃ, avassaṃbhāvī ekaṃseneva tassa tattha niyojanatoti adhippāyo. Pātimokkhasaṃvarasaṃvuto viharissatītiādīsupi eseva nayo.

于此五法中，戒、精进与慧是修行者的内在部分，其余二者是外在部分。即便如此，其余四法亦须依靠善友方能成就。为显示善友的巨大助益，导师以“梅吉亚，一位有善友的比丘可以期望……”等方式来扩展教导。于此，“可以期望”(pāṭikaṅkhaṃ)意为“应被确切地期望”，即“必然会发生”。此处的“yaṃ”是指涉行为。此话的意思是：在“他将具戒”这句话中，一位有善友的比丘具足戒行，成就戒的圆满，此事对他而言是可以期望的，是必然会发生的，因为这必定会引导他至此。“他将住于波罗提木叉的防护中”等句也是同样的道理。

Evaṃ bhagavā sadevake loke uttamakalyāṇamittasaṅkhātassa attano vacanaṃ anādiyitvā taṃ vanasaṇḍaṃ pavisitvā tādisaṃ vippakāraṃ pattassa āyasmato meghiyassa kalyāṇamittatādinā sakalaṃ sāsanasampattiṃ dassetvā, idānissa tattha ādarajātassa pubbe yehi kāmavitakkādīhi upaddutattā kammaṭṭhānaṃ na sampajji, tassa tesaṃ ujuvipaccanīkabhūtattā ca bhāvanānayaṃ pakāsetvā, tato paraṃ arahattassa kammaṭṭhānaṃ ācikkhanto, ‘‘tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā’’tiādimāha. Tattha tenāti evaṃ kalyāṇamittasannissayena yathāvuttasīlādiguṇasamannāgatena. Tenevāha ‘‘imesu pañcasu dhammesu patiṭṭhāyā’’ti. Uttarīti āraddhataruṇavipassanassa rāgādiparissayā ce uppajjeyyuṃ, tesaṃ visodhanatthaṃ tato uddhaṃ cattāro dhammā bhāvetabbā uppādetabbā vaḍḍhetabbā ca.

因为具寿梅吉亚不听从被誉为天人世间无上善友的世尊之语，进入那片林苑后遭遇了那样的不幸，所以世尊向他开示了亲近善友等一切教法的成就。如今他已对此生起敬重，世尊便为他阐明了能直接对治他先前因欲寻等而受困扰、导致业处不成的修习方法，接着又教导了趋向阿罗汉果位的业处，说道：“梅吉亚，比丘应安住于这五法，进而修习四法。”于此，“彼比丘”是指像这样依靠善友、具足如前所述戒行等功德者。因此说“安住于这五法”。“进而”是指，对于已开始初步观(vipassanā)的人来说，如果生起贪欲等危患，为了净化它们，就应当在其上修习、生起、增长此四法。

Asubhāti ekādasasu asubhakammaṭṭhānesu yathārahaṃ yattha katthaci asubhabhāvanā. Rāgassa pahānāyāti kāmarāgassa pajahanatthāya. Ayamattho sālilāyakopamāya vibhāvetabbo – eko hi puriso asitaṃ gahetvā koṭito paṭṭhāya sālikhette sāliyo lāyati, athassa vatiṃ bhinditvā gāvo pavisiṃsu. So asitaṃ ṭhapetvā, yaṭṭhiṃ ādāya, teneva maggena gāvo nīharitvā, vatiṃ pākatikaṃ katvā, puna asitaṃ gahetvā sāliyo lāyi. Tattha sālikhettaṃ viya buddhasāsanaṃ daṭṭhabbaṃ, sālilāyako viya yogāvacaro, asitaṃ viya paññā, lāyanakālo viya vipassanāya kammakaraṇakālo, yaṭṭhi viya asubhakammaṭṭhānaṃ, vati viya saṃvaro[Pg.214], vatiṃ bhinditvā gāvīnaṃ pavisanaṃ viya sahasā appaṭisaṅkhāya pamādaṃ āgamma rāgassa uppajjanaṃ, asitaṃ ṭhapetvā, yaṭṭhiṃ ādāya, paviṭṭhamaggeneva gāvo nīharitvā, vatiṃ paṭipākatikaṃ katvā, puna ṭhitaṭṭhānato paṭṭhāya sālilāyanaṃ viya asubhakammaṭṭhānena rāgaṃ vikkhambhetvā, puna vipassanāya kammakaraṇakāloti idamettha upamāsaṃsandanaṃ. Evaṃbhūtaṃ bhāvanāvidhiṃ sandhāya vuttaṃ ‘‘asubhā bhāvetabbā rāgassa pahānāyā’’ti.

“不净”（asubhā）是指在十一种不净业处中，随宜于任何一处修习不净。“为舍断贪欲”是指为舍断欲贪。此义当以割稻人的比喻来说明：譬如一人，手持镰刀，从田边开始收割稻禾，这时牛群冲破田埂闯了进来。他便放下镰刀，拿起棍子，循原路将牛赶出，修复田埂，再拿起镰刀继续收割。于此，当知稻田如佛陀教法，割稻人如修行者，镰刀如慧，收割之时如修观（vipassanā）之时，棍子如不净业处，田埂如防护。牛群冲破田埂闯入，犹如未经审思，因放逸而忽生贪欲。放下镰刀，拿起棍子，循原路将牛赶出，修复田埂，再从原处开始收割，犹如以不净业处镇伏贪欲后，再继续修观。这便是此中的比喻对应。正是针对这样的修习方法而说：“为舍断贪欲，当修不净”。

Mettāti mettākammaṭṭhānaṃ. Byāpādassa pahānāyāti vuttanayeneva uppannakopassa pajahanatthāya. Ānāpānassatīti soḷasavatthukā ānāpānassati. Vitakkupacchedāyāti vuttanayeneva uppannānaṃ vitakkānaṃ upacchedanatthāya. Asmimānasamugghātāyāti asmīti uppajjanakassa navavidhassa mānassa samucchedanatthāya. Aniccasaññinoti hutvā abhāvato udayabbayavantato pabhaṅguto tāvakālikato niccappaṭipakkhato ca ‘‘sabbe saṅkhārā aniccā’’ti (dha. pa. 277; cūḷani. hemakamāṇavapucchāniddesa 56) pavattaaniccānupassanāvasena aniccasaññino. Anattasaññā saṇṭhātīti asārakato avasavattanato parato rittato tucchato suññato ca ‘‘sabbe dhammā anattā’’ti (dha. pa. 279; cūḷani. hemakamāṇavapucchāniddesa 56) evaṃ pavattā anattānupassanāsaṅkhātā anattasaññā citte saṇṭhahati, atidaḷhaṃ patiṭṭhāti. Aniccalakkhaṇe hi diṭṭhe anattalakkhaṇaṃ diṭṭhameva hoti. Tīsu hi lakkhaṇesu ekasmiṃ diṭṭhe itaradvayaṃ diṭṭhameva hoti. Tena vuttaṃ – ‘‘aniccasaññino hi, meghiya, anattasaññā saṇṭhātī’’ti. Anattalakkhaṇe diṭṭhe asmīti uppajjanakamāno suppajahova hotīti āha – ‘‘anattasaññī asmimānasamugghātaṃ pāpuṇātī’’ti diṭṭheva dhamme nibbānanti diṭṭheyeva dhamme imasmiṃyeva attabhāve apaccayaparinibbānaṃ pāpuṇāti. Ayamettha saṅkhepo, vitthārato pana asubhādibhāvanānayo visuddhimagge (visuddhi. 1.102) vuttanayena gahetabbo.

慈，即是慈业处。为了舍弃嗔恚，即是如前所述，为了舍弃已生起的忿怒。入出息念，即是十六所缘的入出息念。为了断除寻，即是如前所述，为了截断已生起的诸寻。为了根除我慢，即是为了彻底断除引生“我是”之念的九种慢。具无常想者，是依于“诸行无常”的无常随观而行，因为诸行是已有而复无，有生有灭，是败坏的、暂时的、常的对立面。无我想安住，是由于诸法无实、不自在、是他、空虚、空洞、空无，而依于“诸法无我”的无我随观而行，此被称为无我随观的无我想，在心中极为坚固地安住。确实，当无常相被见到时，无我相也就被见到了。于三相中，当一相被见到时，其余二相也就被见到了。是故说：“梅吉亚，于具无常想者，无我想即安住。”当无我相被见到时，引生“我是”之念的慢就极易被舍断，故说：“具无我想者，达到我慢的根除。”于现法中涅槃，即是在此生此世中，证得无因缘的般涅槃。此为简说，详说则应依《清净道论》(Vism. I, 102)中所说的不净修习等方法了知。

Etamatthaṃ viditvāti etaṃ āyasmato meghiyassa micchāvitakkacorehi kusalabhaṇḍupacchedasaṅkhātaṃ atthaṃ jānitvā. Imaṃ udānanti imaṃ kāmavitakkādīnaṃ avinodane vinodane ca ādīnavānisaṃsadīpakaṃ udānaṃ udānesi.

了知此义已：即是了知具寿梅吉亚的善法资财被邪寻之贼所毁坏的意义。诵此自说语：即是为开示不去除与去除欲寻等的过患与利益而诵此自说语。

Tattha [Pg.215] khuddāti hīnā lāmakā. Vitakkāti kāmavitakkādayo tayo pāpavitakkā. Te hi sabbavitakkehi patikiṭṭhatāya idha khuddāti vuttā ‘‘na ca khuddamācare’’tiādīsu (khu. pā. 9.3; su. ni. 145) viya. Sukhumāti ñātivitakkādayo adhippetā. Ñātivitakko janapadavitakko amarāvitakko parānuddayatāya paṭisaṃyutto vitakko lābhasakkārasilokapaṭisaṃyutto vitakko anavaññattipaṭisaṃyutto vitakkoti ete hi vitakkā kāmavitakkādayo viya dāruṇā na hontīti anoḷārikasabhāvatāya sukhumāti vuttā. Anugatāti cittena anuvattitā. Vitakke hi uppajjamāne cittaṃ tadanugatameva hoti tassa ārammaṇābhiniropanato. ‘‘Anuggatā’’tipi pāḷi, anuuṭṭhitāti attho. Manaso uppilāvāti cetaso uppilāvitattakarā.

于此，“卑微的”（khuddā）是指低劣的、卑贱的。“寻”（vitakkā）是指欲寻等三种恶寻。因为它们在一切寻中最为可鄙，故在此被称为“卑微的”，如同在“不应行任何卑微事”（na ca khuddamācare; Khp. 9.3; Sn. 145）等句中所说。“微细的”（sukhumā）意指亲族寻等。亲族寻、国土寻、不死寻、与怜悯他人相应的寻、与利得、恭敬、名声相应的寻、与不被轻蔑相应的寻——这些寻不像欲寻等那样残酷，因其不粗重的自性，故被称为“微细的”。“随行”（anugatā）是指为心所跟随。当寻生起时，心即随之而行，因其专注于该对象。另有读法作“anuggatā”，其义为“未生起”（anuuṭṭhitā）。“心的浮动”（manaso uppilāvā）是指使心浮动的。

Ete avidvā manaso vitakketi ete kāmavitakkādike manovitakke assādādīnavanissaraṇato ñātatīraṇapahānapariññāhi yathābhūtaṃ ajānanto. Hurā huraṃ dhāvati bhantacittoti appahīnamicchāvitakkattā anavaṭṭhitacitto ‘‘kadāci rūpe, kadāci sadde’’tiādinā tasmiṃ tasmiṃ ārammaṇe assādādivasena aparāparaṃ dhāvati paribbhamati. Atha vā hurā huraṃ dhāvati bhantacittoti apariññātavitakkattā tannimittānaṃ avijjātaṇhānaṃ vasena paribbhamanamānaso idhalokato paralokaṃ ādānanikkhepehi aparāparaṃ dhāvati saṃsaratīti attho.

“不了知此等心寻”：即是不以知遍知、审察遍知、断遍知，如实了知此等欲寻等心寻的味、患、离。“心迷乱而奔走不已”：即是因未舍断邪寻而心不安定，于“时而于色，时而于声”等种种所缘上，因味等而一再地奔走、徘徊。或“心迷乱而奔走不已”之义为：因未遍知诸寻，故心为寻的根源——无明与渴爱所支配而徘徊，从今世到后世，不断地取了又舍，一再地奔走、轮回。

Ete ca vidvā manaso vitakketi ete yathāvuttappabhede kāmavitakkādike manovitakke assādādito yathābhūtaṃ jānanto. Ātāpiyoti vīriyavā. Saṃvaratīti pidahati. Satimāti satisampanno. Anuggateti dullabhavasena anuppanne. Idaṃ vuttaṃ hoti – ete vuttappakāre kāmavitakkādike manovitakke cittassa uppilāvitahetutāya manaso uppilāve vidvā vipassanāpaññāsahitāya maggapaññāya sammadeva jānanto, tassa sahāyabhūtānaṃ sammāvāyāmasatīnaṃ atthitāya ātāpiyo satimā te ariyamaggabhāvanāya āyatiṃ uppattirahe anuggate anuppanne eva maggakkhaṇe saṃvarati, ñāṇasaṃvaravasena pidahati, āgamanapathaṃ [Pg.216] pacchindati, evaṃbhūto ca catusaccappabodhena buddho ariyasāvako arahattādhigamena asesaṃ, anavasesaṃ ete kāmavitakkādike pajahāsi samucchindīti. Etthāpi ‘‘anugate’’tipi paṭhanti. Tassattho heṭṭhā vuttoyeva.

智者，即如实了知这些如前述的欲寻等心寻及其味患等的人。“热忱者”(Ātāpī)，即有精进者。“防护”(Saṃvarati)，即关闭。“具念者”(Satimā)，即具足念者。“未至者”(Anuggate)，即因其难得而未生起者。此即是说：智者以伴随观(vipassanā)慧的道慧，如实了知这些欲寻等心寻是令心浮躁之因；因有正精进与正念为助伴，故为热忱者、具念者，通过修习圣道，对于未来当生而未生的寻，就在道之刹那加以防护，以智防护而关闭，截断其来路。如此，这位觉悟四谛的圣弟子，以证得阿罗汉果，无余、无遗地舍断、根除了这些欲寻等。此处也有读作“anugate”的，其义已如前述。

Paṭhamasuttavaṇṇanā niṭṭhitā.

第一经释义终。

2. Uddhatasuttavaṇṇanā

2. 掉举经释义

32. Dutiye kusinārāyanti kusinārāyaṃ nāma mallarājūnaṃ nagare. Upavattane mallānaṃ sālavaneti yathā hi anurādhapurassa thūpārāmo, evaṃ kusinārāya uyyānaṃ dakkhiṇapacchimadisāya hoti. Yathā thūpārāmato dakkhiṇadvārena nagarapavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā, tasmā ‘‘upavattana’’nti vuccati. Tasmiṃ upavattane mallarājūnaṃ sālavane. Araññakuṭikāyanti sālapantiyā avidūre rukkhagacchasañchannaṭṭhāne katā kuṭikā, taṃ sandhāya vuttaṃ ‘‘araññakuṭikāyaṃ viharatī’’ti. Te pana bhikkhū paṭisaṅkhānavirahitā ossaṭṭhavīriyā pamattavihārino, tena vuttaṃ ‘‘uddhatā’’tiādi.

32. 第二经中，“在古西那罗(Kusinārā)”，即在名为古西那罗的末罗(Malla)王们的都城。“在末罗族的优波伐檀那娑罗林”，犹如阿努拉德普勒(Anurādhapura)有塔园(Thūpārāma)，古西那罗的园林位于其西南方。犹如从塔园的南门进入都城的道路朝东走然后转向北，同样地，此园林的娑罗树行道也是朝东走然后转向北，因此被称为“优波伐檀那”(Upavattana，意为回旋)。就在那末罗王们的优波伐檀那娑罗林里。“在林野孤邸中”，是指在离娑罗树行道不远、被林木覆盖之处所造的孤邸(kuṭi)，针对此而说“住在林野孤邸中”。然而，那些比丘缺乏省察，精进废弛，过着放逸的生活，因此说他们“掉举”等。

Tattha uddhaccabahulattā avūpasantacittatāya uddhatā. Tucchabhāvena māno naḷo viyāti naḷo, mānasaṅkhāto uggato naḷo etesanti unnaḷā, uggatatucchamānāti attho. Pattacīvaramaṇḍanādicāpallena samannāgatattā bahukatāya vā capalā. Pharusavācatāya mukhena kharāti mukharā. Tiracchānakathābahulatāya vikiṇṇā byākulā vācā etesanti vikiṇṇavācā. Muṭṭhā naṭṭhā sati etesanti muṭṭhassatino, sativirahitā pamādavihārinoti attho. Sabbena sabbaṃ sampajaññābhāvato asampajānā. Gaddūhanamattampi kālaṃ cittasamādhānassa abhāvato na samāhitāti asamāhitā. Lolasabhāvattā bhantamigasappaṭibhāgatāya vibbhantacittā. Manacchaṭṭhānaṃ indriyānaṃ asaṃvaraṇato asaññatindriyatāya pākatindriyā.

于此，“掉举者”（uddhatā），是因多掉举、心不寂静。“高傲者”（unnaḷā），是说慢心如芦苇，即有高而空虚的慢心之义。“轻浮者”（capalā），是因具足装饰衣钵（pattacīvara）等轻浮行为，或因多所作为。“饶舌者”（mukharā），是因言语粗恶而口无遮拦。“言语散乱者”（vikiṇṇavācā），是因多说畜生论（tiracchānakathā）而语言散乱。“失念者”（muṭṭhassatino），是说他们失去、毁坏了念，即无念、过着放逸生活之义。“不正知者”（asampajānā），是因完全没有正知。“不专注者”（asamāhitā），是因即使在挤一次牛奶的短暂时间里，心也无法专注。“心迷乱者”（vibbhantacittā），是因本性贪求，有如惊慌的野兽。“诸根放逸者”（pākatindriyā），是因不守护意为第六的诸根，诸根不自制。

Etamatthaṃ [Pg.217] viditvāti etaṃ tesaṃ bhikkhūnaṃ uddhaccādivasena pamādavihāraṃ jānitvā. Imaṃ udānanti imaṃ pamādavihāre appamādavihāre ca yathākkamaṃ ādīnavānisaṃsavibhāvanaṃ udānaṃ udānesi.

“知此义已”，即了知那些比丘因掉举等而过着放逸的生活。“说此自说语”，即依次辨明放逸生活与不放逸生活的过患与利益，而说了此自说语（udāna）。

Tattha arakkhitenāti satiārakkhābhāvena aguttena. Kāyenāti chaviññāṇakāyena cakkhuviññāṇena hi rūpaṃ disvā tattha nimittānubyañjanaggahaṇavasena abhijjhādipavattito viññāṇadvārassa satiyā arakkhitabhāvato. Sotaviññāṇādīsupi eseva nayo. Evaṃ chaviññāṇakāyassa arakkhitabhāvaṃ sandhāyāha ‘‘arakkhitena kāyenā’’ti. Keci pana ‘‘kāyenā’’ti atthaṃ vadanti, tesampi vuttanayeneva atthayojanāya sati yujjeyya. Apare pana ‘‘arakkhitena cittenā’’ti paṭhanti, tesampi vuttanayo eva attho. Micchādiṭṭhihatenāti sassatādimicchābhinivesadūsitena. Thinamiddhābhibhūtenāti cittassa akalyatālakkhaṇena thinena kāyassa akalyatālakkhaṇena middhena ca ajjhotthaṭena, tena kāyena cittenāti vā sambandho. Vasaṃ mārassa gacchatīti kilesamārādikassa sabbassapi mārassa vasaṃ yathākāmakaraṇīyataṃ upagacchati, tesaṃ visayaṃ nātikkamatīti attho.

其中，“不守护”者，是说因缺乏正念守护而无防护。“身”者，指六识身，因为眼识见色时，若在执取相(nimitta)与随相(anubyañjana)时，识门不为正念所守护，则会生起贪欲等；耳识等也是如此。针对此六识身的不守护，而说“不守护身”。有些人则说“身”意指身体，若依前述之理来解释，他们的说法也说得通。另有人读作“不守护心”，其义理亦同。“为邪见所害”者，是说被常见等邪执所染污。“为昏沉睡眠所制伏”者，是说被以心的无堪能性为特征的昏沉(thina)与以身的无堪能性为特征的睡眠(middha)所压倒；此或与身心相关。“落入魔罗的控制”者，意即落入烦恼魔(kilesamāra)等一切魔罗的控制，任由他们随意摆布，无法超越他们的领域，此即其义。

Imāya hi gāthāya bhagavā ye satiārakkhābhāvena sabbaso arakkhitacittā, yonisomanasikārassa hetubhūtāya paññāya abhāvato ayoniso ummujjanena niccantiādinā vipariyesagāhino, tato eva kusalakiriyāya vīriyārambhābhāvato kosajjābhibhūtā saṃsāravaṭṭato sīsaṃ na ukkhipissantīti tesaṃ bhikkhūnaṃ pamādavihāragarahāmukhena vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassetuṃ, ‘‘tasmā rakkhitacittassā’’ti dutiyagāthamāha.

世尊以此偈，通过呵责那些住于放逸的比丘，向他们开示了轮回(vaṭṭa)。那些比丘因缺乏正念守护，心完全不被守护；因缺乏源于如理作意(yonisomanasikāra)的智慧，而以不如理的方式生起“常”等颠倒见；又因不为善行而发起精进，而被懈怠所制伏，将无法从生死轮回中抬起头来。如今，为开示轮回的止息(vivaṭṭa)，世尊说了第二首偈颂：“是故应守护心……”。

Tattha tasmā rakkhitacittassāti yasmā arakkhitacitto mārassa yathākāmakaraṇīyo hutvā saṃsāreyeva hoti, tasmā satisaṃvarena manacchaṭṭhānaṃ indriyānaṃ rakkhaṇena pidahanena rakkhitacitto assa. Citte hi rakkhite cakkhādiindriyāni rakkhitāneva hontīti. Sammāsaṅkappagocaroti yasmā micchāsaṅkappagocaro tathā tathā ayoniso vitakketvā nānāvidhāni micchādassanāni gaṇhanto micchādiṭṭhihatena cittena [Pg.218] mārassa yathākāmakaraṇīyo hoti, tasmā yonisomanasikārena kammaṃ karonto nekkhammasaṅkappādisammāsaṅkappagocaro assa, jhānādisampayuttaṃ sammāsaṅkappameva attano cittassa pavattiṭṭhānaṃ kareyya. Sammādiṭṭhipurekkhāroti sammāsaṅkappagocaratāya vidhūtamicchādassano puretaraṃyeva kammassakatālakkhaṇaṃ, tato yathābhūtañāṇalakkhaṇañca sammādiṭṭhiṃ purato katvā pubbe vuttanayeneva sīlasamādhīsu yutto payutto vipassanaṃ ārabhitvā saṅkhāre sammasanto ñatvāna udayabbayaṃ pañcasu upādānakkhandhesu samapaññāsāya ākārehi uppādanirodhaṃ vavatthapetvā udayabbayañāṇamadhigantvā tato paraṃ bhaṅgānupassanādivasena vipassanaṃ ussukkāpetvā anukkamena ariyamaggaṃ gaṇhanto aggamaggena, thinamiddhābhibhū bhikkhu sabbā duggatiyo jaheti, evaṃ so heṭṭhimamaggavajjhānaṃ kilesānaṃ paṭhamameva pahīnattā diṭṭhivippayuttalobhasahagatacittuppādesu uppajjanakathinamiddhānaṃ adhigatena arahattamaggena samucchindanato tadekaṭṭhānaṃ mānādīnampi pahīnattā sabbaso bhinnakileso khīṇāsavo bhikkhu tividhadukkhatāyogena duggatisaṅkhātā sabbāpi gatiyo ucchinnabhavamūlattā jahe, pajaheyya. Tāsaṃ parabhāge nibbāne patiṭṭheyyāti attho.

其中，“是故应守护心”者，因为心不被守护者会成为魔罗(Māra)的随意工具而在轮回中流转，所以他应当以念防护，以守护并关闭意为第六的诸根，而成为心已守护者。因为心被守护时，眼等诸根也就被守护了。“以正思惟为所缘”者，因为以邪思惟为所缘者，会如此这般地不如理思惟而执取种种邪见，以被邪见所害之心而成为魔罗的随意工具，所以他应当如理作意而行，以出离思惟等正思惟为所缘，应将与禅那(jhāna)等相应的正思惟作为自心的活动基础。“以正见为前导”者，指通过以正思惟为所缘而摒除了邪见者，首先将业自性(kammassakatā)之相，然后将如实知见之相——即正见——置于前方，依前述之理，致力于戒与定，然后开始修观(vipassanā)，审察诸行，了知其生灭。于五取蕴，以五十种行相确定其生灭后，证得生灭智。此后，通过坏灭随观等方式努力修观，次第证得圣道。“以最上道，昏沉睡眠制伏之比丘，舍弃一切恶趣”。如是，他因首先已断除了须由较低道断除的烦恼，又因以所证得的阿罗汉道，彻底断除了在与贪欲俱行但与邪见不相应的识生起时所生起的昏沉与睡眠，并且由于慢(māna)等同根的烦恼亦已断除，故此烦恼已破、诸漏已尽的比丘，因存在的根已被切断，而舍断、应舍断一切与三苦(tividhadukkhatā)相连、被称为恶趣的归宿。其义为：他将在未来立足于涅槃(nibbāna)。

Dutiyasuttavaṇṇanā niṭṭhitā.

第二经释义终。

3. Gopālakasuttavaṇṇanā

3. 牧牛者经释义

33. Tatiye kosalesūti kosalā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ‘‘kosalā’’tveva vuccati, tesu kosalesu janapade. Cārikaṃ caratīti aturitacārikāvasena janapadacārikaṃ carati. Mahatāti guṇamahattenapi mahatā, aparicchinnasaṅkhyattā saṅkhyāmahattenapi mahatā. Bhikkhusaṅghenāti diṭṭhisīlasāmaññasaṃhatena samaṇagaṇena. Saddhinti ekato. Maggā okkammāti maggato apakkamitvā. Aññataraṃ rukkhamūlanti ghanapattasākhāviṭapasampannassa sandacchāyassa mahato rukkhassa samīpasaṅkhātaṃ mūlaṃ.

33. 第三，“在憍萨罗(Kosala)中”：憍萨罗是地方王子的名称，他们居住的地区，即使是一个地区，也被称为“憍萨罗”，因此这是指在憍萨罗国中。“游行”：指以不紧不慢的步速在各地游行。“大”：指功德之大，也指因数量无限而数目之大。“与比丘僧团”：指与见、戒共通而和合的沙门团体。“与……一起”：指在一起。“从道路下来”：指离开道路。“到某一树下”：指到一棵枝叶繁茂、浓荫密布的大树根部。

Aññataro gopālakoti eko gogaṇarakkhako, nāmena pana nando nāma. So kira aḍḍho mahaddhano mahābhogo, yathā keṇiyo [Pg.219] jaṭilo pabbajjāvasena, evaṃ anāthapiṇḍikassa goyūthaṃ rakkhanto gopālakattena rājapīḷaṃ apaharanto attano kuṭumbaṃ rakkhati. So kālena kālaṃ pañca gorase gahetvā, mahāseṭṭhissa santikaṃ āgantvā niyyātetvā satthu santikaṃ gantvā, satthāraṃ passati, dhammaṃ suṇāti, attano vasanaṭṭhānaṃ āgamanatthāya satthāraṃ yācati. Satthā tasseva ñāṇaparipākaṃ āgamayamāno agantvā, aparabhāge mahatā bhikkhusaṅghena parivuto janapadacārikaṃ caranto, ‘‘idānissa ñāṇaṃ paripakka’’nti ñatvā tassa vasanaṭṭhānassa avidūre maggā okkamma aññatarasmiṃ rukkhamūle nisīdi tassa āgamanaṃ āgamayamāno. Nandopi kho ‘‘satthā kira janapadacārikaṃ caranto ito āgacchatī’’ti sutvā, haṭṭhatuṭṭho vegena gantvā, satthāraṃ upasaṅkamitvā vanditvā katapaṭisanthāro ekamantaṃ nisīdi, athassa bhagavā dhammaṃ desesi. So sotāpattiphale patiṭṭhahitvā bhagavantaṃ nimantetvā sattāhaṃ pāyāsadānamadāsi, sattame divase bhagavā anumodanaṃ katvā pakkāmi. Tena vuttaṃ – ‘‘ekamantaṃ nisinnaṃ kho taṃ gopālakaṃ bhagavā dhammiyā kathāya sandassesi…pe… uṭṭhāyāsanā pakkāmī’’ti.

“某一牧牛人”是指一位守护牛群者，他名叫难陀。据说他富裕、大富、大财。就像结发者基尼耶(Keṇiya jaṭila)通过出家的方式免税一样，他则以牧牛人的身份守护给孤独的牛群，以此逃避国王的压迫，养活自己的家庭。他时常带着五种牛乳制品，去到大长者（即给孤独）那里交给他，然后去到导师那里，见导师，听闻法，并请求导师到自己的住处来。导师等待他的智慧成熟，所以没有去。后来，导师与大比丘僧团一起在各地游行时，了知“现在他的智慧已经成熟了”，便在离他住处不远的地方从道路上下来，坐在一棵树下，等待他的到来。难陀听说“导师在各地游行，正朝这边来”，心生欢喜，迅速前去，来到导师那里，顶礼后作了友好的问候，然后坐在一旁。于是世尊为他说法。他安住于入流果后，邀请世尊，连续七天供养乳粥。第七天，世尊作了随喜后离去。因此经中说：“世尊以法谈开示……那位坐在一旁的牧牛人……从座位上起身离去。”

Tattha sandassesīti ‘‘ime dhammā kusalā, ime dhammā akusalā’’tiādinā kusalādidhamme kammavipāke idhalokaparaloke paccakkhato dassento anupubbikathāvasāne cattāri ariyasaccāni sammā dassesi. Samādapesīti ‘‘saccādhigamāya ime nāma dhammā attani uppādetabbā’’ti sīlādidhamme sammā gaṇhāpetvā tesu taṃ patiṭṭhapesi. Samuttejesīti te dhammā samādinnā anukkamena bhāviyamānā nibbedhabhāgiyā hutvā tikkhavisadā yathā khippaṃ ariyamaggaṃ āvahanti, tathā sammā uttejesi sammadeva tejesi. Sampahaṃsesīti bhāvanāya pubbenāparaṃ visesabhāvadassanena cittassa pamodāpanavasena suṭṭhu pahaṃsesi. Apicettha sāvajjānavajjadhammesu dukkhādīsu ca sammohavinodanena sandassanaṃ, sammāpaṭipattiyaṃ pamādāpanodanena samādapanaṃ, cittassālasiyāpattivinodanena samuttejanaṃ, sammāpaṭipattisiddhiyā sampahaṃsanaṃ veditabbaṃ. Evaṃ so bhagavato sāmukkaṃsikāya dhammadesanāya sotāpattiphale patiṭṭhahi. Adhivāsesīti [Pg.220] tena diṭṭhasaccena ‘‘adhivāsetu me, bhante bhagavā’’tiādinā nimantito kāyaṅgavācaṅgaṃ acopento citteneva adhivāsesi sādiyi. Tenevāha ‘‘tuṇhībhāvenā’’ti.

其中，“开示”是指以“这些法是善的，这些法是不善的”等方式，将善不善法及其业报在现世来世如实显现，并通过循序渐进的说法最终正确开示四圣谛。“劝导”是指“为了证悟真理，应当在自己心中生起这些法”，使其正确受持戒律等法并安住其中。“激励”是指当这些法被受持，逐步修习增长，成为趋向洞察、锐利明净之法，能够迅速引生圣道，如此正确地激励、真实地激励。“令欢喜”是指通过显示修行前后殊胜的差别，使内心生起喜悦而极大地令他欢喜。此外应该知道：指出有罪无罪之法以及苦等，以此消除迷惑是为开示；使人舍弃放逸而正确行道是为劝导；去除内心的懈怠是为激励；成就正确的修行是为令欢喜。这样，他因为世尊殊胜的说法而安住于入流果。“默然许可”是指当已见真理的他提出邀请时，世尊身语不动，仅以心默然许可、应允。因此说“以默然的方式”。

Appodakapāyāsanti nirudakapāyāsaṃ. Paṭiyādāpetvāti sampādetvā sajjetvā. Navañca sappinti navanītaṃ gahetvā tāvadeva vilīnaṃ maṇḍasappiñca paṭiyādāpetvā. Sahatthāti ādarajāto sahattheneva parivisanto. Santappesīti paṭiyattaṃ bhojanaṃ bhojesi. Sampavāresīti ‘‘alaṃ ala’’nti vācāya paṭikkhipāpesi. Bhuttāvinti katabhattakiccaṃ. Onītapattapāṇinti pattato apanītapāṇiṃ, ‘‘dhotapattapāṇi’’ntipi pāṭho, dhotapattahatthanti attho. Nīcanti anuccaṃ āsanaṃ gahetvā āsaneyeva nisīdanaṃ ariyadesavāsīnaṃ cārittaṃ, so pana satthu santike upacāravasena paññattassa dāruphalakāsanassa samīpe nisīdi. Dhammiyā kathāyātiādi sattame divase kataṃ anumodanaṃ sandhāya vuttaṃ. So kira sattāhaṃ bhagavantaṃ bhikkhusaṅghañca tattha vasāpetvā mahādānaṃ pavattesi. Sattame pana divase appodakapāyāsadānaṃ adāsi. Satthā tassa tasmiṃ attabhāve uparimaggatthāya ñāṇaparipākābhāvato anumodanameva katvā pakkāmi.

无水乳粥，即无水之乳粥。备办，即准备、整治妥当。新酥，即备办由新牛油刚融化成的熟酥，以及醍醐。亲手，即心生恭敬，亲手侍奉。令满足，即以所备办之食物使其饱足。令饱足，即令其言“足矣，足矣”而辞谢。食毕，即用食已讫。手已离钵，即手已从钵中移开；亦有读作“已洗钵手”者，义为已洗净钵与手。低座，即取不高的座位；安坐于座上，乃圣地居民之惯例。而彼人出于对导师的恭敬，坐于为导师所设木座之旁。法说等，是指就第七日所作的随喜而说。据说，那人曾请世尊与比丘僧团在此住七日，并举行大布施。而在第七天，他布施了无水乳粥。导师因了知他在那一世证得更高道果的智慧尚未成熟，便仅作随喜后离去。

Sīmantarikāyāti sīmantare, tassa gāmassa antaraṃ. Gāmavāsino kira ekaṃ taḷākaṃ nissāya tena saddhiṃ kalahaṃ akaṃsu. So te abhibhavitvā taṃ taḷākaṃ gaṇhi. Tena baddhāghāto eko puriso taṃ satthu pattaṃ gahetvā dūraṃ anugantvā ‘‘nivattāhi upāsakā’’ti vutte bhagavantaṃ vanditvā padakkhiṇaṃ katvā bhikkhusaṅghassa ca añjaliṃ katvā yāva dassanūpacārasamatikkamā dasanakhasamodhānasamujjalaṃ añjaliṃ sirasi paggayha paṭinivattitvā dvinnaṃ gāmānaṃ antare araññappadese ekakaṃ gacchantaṃ sarena vijjhitvā māresi. Tena vuttaṃ acirapakkantassa…pe… voropesī’’ti. Kenacideva karaṇīyena ohīyitvā pacchā gacchantā bhikkhū taṃ tathā mataṃ disvā bhagavato tamatthaṃ ārocesuṃ, taṃ sandhāya vuttaṃ ‘‘atha kho sambahulā bhikkhū’’tiādi.

“于边界之间”(sīmantarikāya)，意为在边界之内，即该村庄的范围。据说，村民们因一池塘而与他(难陀)发生了争执。他战胜了他们，占有了那个池塘。因此，一个对他心怀怨恨的人，趁着难陀在两村之间的林野地带独自行走时，用箭将他射杀了——当时难陀正遵嘱返回：他接过导师的钵，跟随了一段距离，当被告知“优婆塞，回去吧”时，他顶礼世尊，行右绕礼，又向比丘僧团合掌，直到走出了视线范围，他依然将十指合拢、光洁的双手举在头顶，然后转身返回。因此说“刚离开不久……就被夺去生命”。一些因事耽搁而走在后面的比丘，看见他那样死去，便将此事禀告世尊，就此而有“当时众多比丘……”等语。

Etamatthaṃ viditvāti yasmā diṭṭhisampannaṃ ariyasāvakaṃ nandaṃ mārentena purisena ānantariyakammaṃ bahulaṃ apuññaṃ pasutaṃ, tasmā yaṃ corehi ca verīhi ca kattabbaṃ, tatopi ghorataraṃ imesaṃ sattānaṃ micchāpaṇihitaṃ cittaṃ karotīti imamatthaṃ jānitvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

“了知此义”者：由于杀害具足正见的圣弟子难陀，那人造作了近乎无间业的广大恶业，是故，比起盗贼或仇敌所能做的，一颗错误安立的心对众生所造成的伤害更为可怕——了知此义后，世尊为阐明此理而说了这首自说偈。

Tattha [Pg.221] diso disanti dūsako dūsanīyaṃ coro coraṃ, disvāti vacanaseso. Yaṃ taṃ kayirāti yaṃ tassa anayabyasanaṃ kareyya, dutiyapadepi eseva nayo. Idaṃ vuttaṃ hoti – eko ekassa mittadubbhī coro puttadārakhettavatthugomahiṃsādīsu aparajjhanto yassa aparajjhati, tampi tatheva attani aparajjhantaṃ coraṃ disvā, verī vā pana kenacideva kāraṇena baddhaveraṃ veriṃ disvā attano kakkhaḷatāya dāruṇatāya yaṃ tassa anayabyasanaṃ kareyya, puttadāraṃ vā pīḷeyya, khettādīni vā nāseyya, jīvitā vā voropeyya, dasasu akusalakammapathesu micchāṭhapitattā micchāpaṇihitaṃ cittaṃ pāpiyo naṃ tato kare, naṃ purisaṃ pāpataraṃ tato kareyya. Vuttappakāro hi diso vā verī vā disassa vā verino vā imasmiṃyeva attabhāve dukkhaṃ vā uppādeyya, jīvitakkhayaṃ vā kareyya. Idaṃ pana akusalakammapathesu micchāṭhapitaṃ cittaṃ diṭṭheva dhamme anayabyasanaṃ pāpeti, attabhāvasatasahassesupi catūsu apāyesu khipitvā sīsamassa ukkhipituṃ na detīti.

于此，“仇敌对仇敌”是指加害者对付其加害对象，盗贼对付盗贼；“见”是句中省略的部分。“所能做者”(yaṃ taṃ kayirā)是指那人能给对方带来不幸和灾难，第二句也是同样的道理。此话意谓：譬如一个背叛朋友的盗贼，侵犯了别人的子女、田地、房屋、牛羊等，当被侵犯者见到这个侵犯自己的盗贼时，或者一个仇人因故怀恨在心，见到自己的仇人时，会因其粗暴残忍而给对方带来不幸和灾难，或折磨其子女，或毁坏其田地等，乃至夺取其性命——但一颗因被错误地置于十不善业道而导向错误的心，能对那人造成比这更坏的伤害，能使那人变得更糟。上述所说的仇敌或怨家，最多只能在今生给对方带来痛苦，或者结束对方的生命。但是，这颗导向错误、被置于不善业道的心，不仅在现世就招致不幸和灾难，还会将他在百千生中抛入四恶道，永世不得翻身。

Tatiyasuttavaṇṇanā niṭṭhitā.

第三经释义终。

4. Yakkhapahārasuttavaṇṇanā

4. 夜叉击打经释义

34. Catutthe kapotakandarāyanti evaṃnāmake vihāre. Tasmiṃ kira pabbatakandare pubbe bahū kapotā vasiṃsu, tena sā pabbatakandarā ‘‘kapotakandarā’’ti vuccati. Aparabhāge tattha katavihāropi ‘‘kapotakandarā’’tveva paññāyittha. Tena vuttaṃ – ‘‘kapotakandarāyanti evaṃnāmake vihāre’’ti. Juṇhāya rattiyāti sukkapakkharattiyaṃ. Navoropitehi kesehīti aciraohāritehi kesehi, itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ. Abbhokāseti yattha uparicchadanaṃ parikkhepo vā natthi, tādise ākāsaṅgaṇe.

34. 第四，在名为鸽子洞窟(Kapotakandarā)的精舍中。据说那座山窟以前有很多鸽子居住，因此被称为“鸽子洞窟”。后来在那里建造的精舍，也因此被称为“鸽子洞窟”。所以说：“在名为鸽子洞窟的精舍中”。“月明之夜”是指白半月的夜晚。“新剃的头发”是指刚剃掉的头发，这是表示状态的工具格。“在露天”(abbhokāse)是指没有屋顶遮盖或围墙环绕的空旷地方。

Tattha āyasmā sāriputto suvaṇṇavaṇṇo, āyasmā mahāmoggallāno nīluppalavaṇṇo. Ubhopi pana te mahātherā udiccabrāhmaṇajaccā kappānaṃ satasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ abhinīhārasampannā chaḷabhiññāpaṭisambhidāppattā mahākhīṇāsavā samāpattilābhino sattasaṭṭhiyā [Pg.222] sāvakapāramiñāṇānaṃ matthakappattā etaṃ kapotakandaravihāraṃ upasobhayantā ekaṃ kanakaguhaṃ paviṭṭhā dve sīhā viya, ekaṃ vijambhanabhūmiṃ otiṇṇā dve byagghā viya, ekaṃ supupphitasālavanaṃ paviṭṭhā dve chaddantanāgarājāno viya, ekaṃ simbalivanaṃ paviṭṭhā dve supaṇṇarājāno viya, ekaṃ naravāhanayānaṃ abhiruḷhā dve vessavaṇā viya, ekaṃ paṇḍukambalasilāsanaṃ abhinisinnā dve sakkā viya, ekavimānabbhantaragatā dve mahābrahmāno viya, ekasmiṃ gaganaṭṭhāne ṭhitāni dve candamaṇḍalāni viya, dve sūriyamaṇḍalāni viya ca virociṃsu. Tesu āyasmā mahāmoggallāno tuṇhī nisīdi, āyasmā pana sāriputto samāpajji. Tena vuttaṃ – ‘‘aññataraṃ samādhiṃ samāpajjitvā’’ti.

当时，具寿舍利弗肤色如黄金，具寿大目犍连肤色如青莲。这两位大长老都是北方婆罗门种姓，在一个阿僧祇又十万劫中圆满了其誓愿，具足六神通与四无碍解，是已断尽诸漏的大阿罗汉、禅定成就者，并达到了六十七种声闻波罗蜜智的顶峰。他们庄严这座鸽子洞窟精舍，犹如：两只狮子进入黄金洞窟，两只猛虎占据休憩之地，两头六牙象王步入繁花盛开的娑罗林，两只金翅鸟王飞入木棉树林，两位毗沙门天王(Vessavaṇa)登上人乘宝车，两位帝释天(Sakka)安坐橙毯石座，两位大梵天处于同一宫殿中，两轮明月悬于同一虚空，两轮太阳同时照耀。他们之中，具寿大目犍连默然静坐，而具寿舍利弗则入定。因此说：“入于某种禅定”。

Tattha aññataraṃ samādhinti upekkhābrahmavihārasamāpattiṃ. Keci ‘‘saññāvedayitanirodhasamāpatti’’nti vadanti, apare panāhu ‘‘āruppapādakaṃ phalasamāpatti’’nti. Imā eva hi tisso kāyarakkhaṇasamatthā samāpattiyo. Tattha nirodhasamāpattiyā samādhipariyāyasambhavo heṭṭhā vuttova, pacchimaṃyeva pana ācariyā vaṇṇenti. Uttarāya disāya dakkhiṇaṃ disaṃ gacchantīti uttarāya disāya yakkhasamāgamaṃ gantvā attano bhavanaṃ gantuṃ dakkhiṇaṃ disaṃ gacchanti. Paṭibhāti manti upaṭṭhāti mama. Manti hi paṭisaddayogena sāmiatthe upayogavacanaṃ, imassa sīse pahāraṃ dātuṃ cittaṃ me uppajjatīti attho. So kira purimajātiyaṃ there baddhāghāto, tenassa theraṃ disvā paduṭṭhacittassa evaṃ ahosi. Itaro pana sappaññajātiko, tasmā taṃ paṭisedhento ‘‘alaṃ sammā’’tiādimāha. Tattha mā āsādesīti mā ghaṭṭesi, mā pahāraṃ dehīti vuttaṃ hoti. Uḷāroti uḷārehi uttamehi sīlādiguṇehi samannāgato.

在此，“某种禅定”是指舍梵住定（upekkhābrahmavihārasamāpatti）。有些人说是“想受灭定”（saññāvedayitanirodhasamāpatti），另一些人则说：“以无色界为基础的果定”（āruppapādakaṃ phalasamāpatti）。这三种确实是能保护身体的禅定。其中，关于灭尽定作为一种禅定的可能性，前面已经说过，但诸师称赞的是后一种。“从北方往南方去”的意思是：从北方参加完夜叉的集会后，为了返回自己的住处而往南方去。“Paṭibhāti maṃ”的意思是“我想到”。“Manti”（即 maṃ iti）中的“maṃ”，因与相关词连用而作所有格解，其义为：“我心中生起了要打他头的念头”。据说，他前世曾与长老结下怨恨，因此当他看到长老时，邪恶之心便生起了这样的念头。而另一位是生性有智慧者，因此他制止道：“够了，朋友！”等等。其中，“不要冒犯”（mā āsādesī）的意思是不要触碰他，也就是“不要打他”。“尊贵”（uḷāro）的意思是具备卓越、至上的戒等功德。

Anādiyitvāti ādaraṃ akatvā, tassa vacanaṃ aggahetvā. Yasmā pana tassa vacanaṃ aggaṇhanto taṃ anādiyanto nāma hoti, tasmā vuttaṃ – ‘‘taṃ yakkhaṃ anādiyitvā’’ti. Sīse pahāraṃ adāsīti sabbathāmena ussāhaṃ janetvā ākāse ṭhitova sīse khaṭakaṃ adāsi, muddhani muṭṭhighātaṃ akāsīti attho. Tāva mahāti thāmamahattena tattakaṃ mahanto pahāro ahosi. Tena pahārenāti tena pahārena karaṇabhūtena. Sattaratananti pamāṇamajjhimassa purisassa ratanena sattaratanaṃ. Nāganti hatthināgaṃ. Osādeyyāti pathaviyaṃ osīdāpeyya nimujjāpeyya. ‘‘Osāreyyā’’tipi [Pg.223] pāṭho, cuṇṇavicuṇṇaṃ kareyyāti attho. Aḍḍhaṭṭhamaratananti aḍḍhena aṭṭhannaṃ pūraṇāni aḍḍhaṭṭhamāni, aḍḍhaṭṭhamāni ratanāni pamāṇaṃ etassāti aḍḍhaṭṭhamaratano, taṃ aḍḍhaṭṭhamaratanaṃ. Mahantaṃ pabbatakūṭanti kelāsakūṭappamāṇaṃ vipulaṃ girikūṭaṃ. Padāleyyāti sakalikākārena bhindeyya. Api osādeyya, api padāleyyāti sambandho.

不重视，就是不尊重，不采纳他的话。因为不采纳他的话，就称为不理会他，所以说“不理会那夜叉”。用全力击打头部，就是鼓起全部力量，站在空中重击其头，意思是像用拳头重击头顶一样。如此之大，是说那一击的威力有那么大。用那一击，就是以那一击为工具。七肘，是以中等身材之人的肘为标准，七肘长。龙象(nāga)，是指象王(hatthināga)。使其沉陷，就是使其沉入、陷入地中。亦有读作“Osāreyyā”，意思是使其粉碎。七肘半，是指七又二分之一肘。巨大的山峰，是像凯拉萨(Kelāsa)山峰一样宽广的山峰。使其碎裂，就是使其碎成碎片。“既能使其沉陷，也能使其碎裂”，这是相关联的。

Tāvadeva cassa sarīre mahāpariḷāho uppajji, so vedanāturo ākāse ṭhātuṃ asakkonto bhūmiyaṃ pati, taṅkhaṇaññeva aṭṭhasaṭṭhisahassādhikayojanasatasahassubbedhaṃ sinerumpi pabbatarājānaṃ sandhārentī catunahutādhikadviyojanasatasahassabahalā mahāpathavī taṃ pāpasattaṃ dhāretuṃ asakkontī viya vivaramadāsi. Avīcito jālā uṭṭhahitvā kandantaṃyeva taṃ gaṇhiṃsu, so kandanto vippalapanto pati. Tena vuttaṃ – ‘‘atha ca pana so yakkho ‘ḍayhāmi ḍayhāmī’ti vatvā tattheva mahānirayaṃ apatāsīti. Tattha apatāsīti apati.

就在那时，他身上生起大热恼，因剧痛所逼，无法停留在空中，便坠落在地。就在那一瞬间，连那能支撑高达十六万八千由旬的须弥山(Sineru)王、厚达二十四万由旬的大地，也仿佛无法支撑那作恶的有情，裂开了一道口子。火焰从无间地狱(Avīci)升起，抓住了正在哭喊的他，他就这样哭喊着、哀号着坠落下去。因此说：“然后那个夜叉喊着‘我烧起来了！我烧起来了！’，就在那里堕入大地狱中。”此处的“堕入”就是坠落的意思。

Kiṃ pana so yakkhattabhāveneva nirayaṃ upagacchīti? Na upagacchi, yañhettha diṭṭhadhammavedanīyaṃ pāpakammaṃ ahosi, tassa balena yakkhattabhāve mahantaṃ dukkhaṃ anubhavi. Yaṃ pana upapajjavedanīyaṃ ānantariyakammaṃ, tena cutianantaraṃ niraye uppajjīti. Therassa pana samāpattibalena upatthambhitasarīrassa na koci vikāro ahosi. Samāpattito avuṭṭhitakāle hi taṃ yakkho pahari, tathā paharantaṃ dibbacakkhunā disvā āyasmā mahāmoggallāno dhammasenāpatiṃ upasaṅkami, upasaṅkamanasamakālameva ca dhammasenāpati samāpattito uṭṭhāsi. Atha naṃ mahāmoggallāno sarīravuttiṃ pucchi, sopissa byākāsi, tena vuttaṃ – ‘‘addasā kho āyasmā mahāmoggallāno…pe… api ca me sīsaṃ thokaṃ dukkha’’nti.

那么，他是以夜叉之身进入地狱的吗？不是的。由于那应于现法受的恶业，他以其力于夜叉之身中遭受了巨大的痛苦；而那应于次生受的无间业，则使他死后立即生于地狱。至于长老，由于定力支撑着身体，所以没有任何损伤。夜叉是在他尚未出定之时攻击他的。具寿大目犍连(Mahāmoggallāna)以天眼看见夜叉那样攻击他，便去见法将舍利弗。就在大目犍连前去的同时，法将也从定中出定。然后大目犍连询问他的身体状况，他也作了回答。因此（舍利弗）说：“具寿大目犍连确实看见了……然而我的头有点痛。”

Tattha thokaṃ dukkhanti thokaṃ appamattakaṃ madhurakajātaṃ viya me sīsaṃ dukkhitaṃ, dukkhappattanti attho. Dukkhādhiṭṭhānañhi sīsaṃ dukkhanti vuttaṃ. ‘‘Sīse thokaṃ dukkha’’ntipi pāṭho. Kathaṃ pana samāpattibalena sarīre upatthambhite therassa sīse thokampi dukkhaṃ ahosīti? Acireneva vuṭṭhitattā. Antosamāpattiyaṃ [Pg.224] apaññāyamānadukkhañhi kāyanissitattā niddaṃ upagatassa makasādijanitaṃ viya paṭibuddhassa thokaṃ paññāyittha.

此中“有点痛”是说：我的头感到一点、些微的痛苦，就像产生了微甜之感，意思是达到了痛苦的状态。因为头是痛苦的所依，所以说“头痛”。也有异读作“头上有点痛”。那么，为何在定力支撑身体的情况下，长老的头还会感到一点痛苦呢？因为他刚出定不久。在定中时，痛苦并不显现；但由于它是依存于身的，就像人睡觉时被蚊虫等叮咬，醒来后才会稍微感觉到一样。

‘‘Mahābalena yakkhena tathā sabbussāhena pahaṭe sarīrepi vikāro nāma natthī’’ti acchariyabbhutacittajātena āyasmatā mahāmoggallānena ‘‘acchariyaṃ, āvuso sāriputtā’’tiādinā dhammasenāpatino mahānubhāvatāya vibhāvitāya sopissa ‘acchariyaṃ, āvuso moggallānā’’tiādinā iddhānubhāvamahantatāpakāsanāpadesena attano issāmacchariyāhaṅkārādimalānaṃ suppahīnataṃ dīpeti. Paṃsupisācakampi na passāmāti saṅkārakūṭādīsu vicaraṇakakhuddakapetampi na passāma. Iti adhigamappicchānaṃ aggabhūto mahāthero tasmiṃ kāle anāvajjanena tesaṃ adassanaṃ sandhāya vadati. Tenevāha ‘‘etarahī’’ti.

“即使被大力夜叉以其全部力量击打，身体也没有任何变化。”具寿大目犍连因此生起稀有、奇特之心，以“真是奇妙啊，贤友舍利弗！”等语，阐明了法将（dhammasenāpati）舍利弗的大威力。而舍利弗也以“真是奇妙啊，贤友目犍连！”等语，借着彰显其神通威力之大的方式，表明自己已彻底断除了嫉妒、悭吝、我慢等垢染。“我们连尘土鬼（paṃsupisācaka）都看不见”，意思是说，我们连在垃圾堆等处游荡的小饿鬼（khuddakapeta）都看不见。这位在有志于证悟者中居于首位的大长老，当时是针对自己没有作意而未见到他们一事而说。所以他才说“现在”。

Bhagavā pana veḷuvane ṭhito ubhinnaṃ aggasāvakānaṃ imaṃ kathāsallāpaṃ dibbasotena assosi. Tena vuttaṃ – ‘‘assosi kho bhagavā’’tiādi, taṃ vuttatthameva.

世尊住在竹林时，以天耳听到了这两位上首弟子的这番对话。因此说：“世尊听到了”等语，其义如前所述。

Etamatthaṃ viditvāti etaṃ āyasmato sāriputtassa samāpattibalūpagataṃ iddhānubhāvamahantataṃ viditvā. Imaṃ udānanti tasseva tādibhāvappattidīpakaṃ imaṃ udānaṃ udānesi.

“了知此事已”，即了知具寿舍利弗由定力所成就的巨大神通威力。为了阐明他所达到的这种状态，世尊便诵出了这首自说偈。

Tattha yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampatīti yassa khīṇāsavassa cittaṃ ekagghanasilāmayapabbatūpamaṃ sabbesaṃ iñjanānaṃ abhāvato vasībhāvappattiyāva ṭhitaṃ sabbehipi lokadhammehi nānupakampati na pavedhati. Idānissa akampanākāraṃ saddhiṃ kāraṇena dassetuṃ ‘‘viratta’’ntiādi vuttaṃ. Tattha virattaṃ rajanīyesūti virāgasaṅkhātena ariyamaggena rajanīyesu rāguppattihetubhūtesu sabbesu tebhūmakadhammesu virattaṃ, tattha sabbaso samucchinnarāganti attho. Kopaneyyeti paṭighaṭṭhānīye sabbasmimpi āghātavatthusmiṃ na kuppati na dussati na vikāraṃ āpajjati. Yassevaṃ bhāvitaṃ cittanti yassa yathāvuttassa ariyapuggalassa cittaṃ evaṃ vuttanayena tādibhāvāvahanabhāvena bhāvitaṃ. Kuto taṃ dukkhamessatīti taṃ uttamapuggalaṃ kuto sattato saṅkhārato vā dukkhaṃ upagamissati, na tādisassa dukkhaṃ atthīti attho.

其中，“心如岩石，安住不动摇”，是指漏尽者的心如同由一整块岩石构成的山一般，因一切动摇的止息，已证得自在，故而安住，不为一切世间法所动摇，不颤动。如今，为连同其因由开示此不动摇之相，故说“离染”等。其中，“于可染着处离染”，是指以名为离贪的圣道，于一切能引生贪爱的三界诸法中离染，其义为：于彼处完全断除了贪爱。“于可嗔恚处不嗔”，是指于一切嗔恚处所、一切恼害事中，不忿怒，不憎恶，心不变异。“如是已修习其心者”，是指如前所述的圣者，其心已依所说之法修习，成就如是状态。“苦从何处会临到他”，是指苦从何处——从有情或从诸行——会临到那位最上之人呢？其义为：对那样的人来说，没有苦。

Catutthasuttavaṇṇanā niṭṭhitā.

第四经释义终。

5. Nāgasuttavaṇṇanā

5. 象经释义

35. Pañcame [Pg.225] kosambiyanti kusumbena nāma isinā vasitaṭṭhāne māpitattā ‘‘kosambī’’ti evaṃladdhanāmake nagare. Ghositārāmeti ghositaseṭṭhinā kārite ārāme. Bhagavā ākiṇṇo viharatīti bhagavā sambādhappatto viharati. Kiṃ pana bhagavato sambādho atthi, saṃsaggo vāti? Natthi. Na hi koci bhagavantaṃ anicchāya upasaṅkamituṃ sakkoti. Durāsadā hi buddhā bhagavanto sabbattha ca anupalittattā. Hitesitāya pana sattesu anukampaṃ upādāya ‘‘mutto mocessāmī’’ti paṭiññānurūpaṃ caturoghanittharaṇatthaṃ aṭṭhannaṃ parisānaṃ attano santikaṃ kālena kālaṃ upasaṅkamanaṃ adhivāseti, sayañca mahākaruṇāsamussāhito kālaññū hutvā tattha upasaṅkamati, idaṃ sabbabuddhānaṃ āciṇṇaṃ, ayamidha ākiṇṇavihāroti adhippeto.

35. 第五，于憍赏弥：因一名叫拘苏摩（Kusumba）的仙人曾在此居住并建造，此城故得名“憍赏弥”。于瞿师陀（Ghosita）长者所造的园林中。“世尊被围绕而住”，意指世尊住于拥挤之处。然则，世尊会有拥挤或交际的困扰吗？没有。因为无人能违逆世尊的意愿而接近他。诸佛世尊确实难以亲近，且于一切处皆不染著。然而，世尊出于对众生利益的希求与慈悲，为实现“我已解脱，亦将度脱他人”的誓言，为助其渡越四瀑流，故允许八众时时前来亲近；他自己也为大悲所动，知晓时机而前往彼处。此乃诸佛之常法。此处“被围绕而住”即是此义。

Idha pana kosambikānaṃ bhikkhūnaṃ kalahajātānaṃ satthā dīghītissa kosalarañño vatthuṃ āharitvā, ‘‘na hi verena verāni, sammantīdha kudācana’’ntiādinā (dha. pa. 5; ma. ni. 3.237; mahāva. 464) ovādaṃ adāsi, taṃ divasaṃ tesaṃ kalahaṃ karontānaṃyeva ratti vibhātā. Dutiyadivasepi bhagavā tameva vatthuṃ kathesi, taṃ divasampi tesaṃ kalahaṃ karontānaṃyeva ratti vibhātā. Tatiyadivasepi bhagavā tameva vatthuṃ kathesi, athaññataro bhikkhu bhagavantaṃ evamāha – ‘‘appossukko, bhante bhagavā, diṭṭhadhammasukhavihāramanuyutto viharatu, mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā’’ti. Satthā ‘‘pariyādinnacittā kho ime moghapurisā na dānime sakkā saññāpetuṃ, natthi cettha saññāpetabbā, yaṃnūnāhaṃ ekacārikavāsaṃ vaseyyaṃ, evaṃ ime bhikkhū kalahato oramissantī’’ti cintesi. Evaṃ tehi kalahakārakehi bhikkhūhi saddhiṃ ekavihāre vāsaṃ vinetabbābhāvato upāsakādīhi upasaṅkamanañca ākiṇṇavihāraṃ katvā vuttaṃ – ‘‘tena kho pana samayena bhagavā ākiṇṇo viharatī’’tiādi.

于此，当憍赏弥(Kosambī)的比丘们生起争执时，导师引述了憍萨罗(Kosala)王长寿(Dīghīti)的故事，以“在此，仇恨绝不因仇恨而止息”等（法句经5；中部3.237；大品464）教诫他们。那天，他们争吵着，直到天亮。第二天，世尊又讲了同样的故事，那天他们也争吵着，直到天亮。第三天，世尊再次讲这个故事，然后一位比丘对世尊这么说：“世尊，请您少费心，安住于现法乐住吧！我们将因这场争吵、争论、争执、争议而闻名。”导师想：“这些愚人，心已被（烦恼）掌控，现在无法使他们和解了。此处已无可劝导者。我何不去独自游行居住？这样这些比丘或许会停止争吵。”就这样，由于与那些好争吵的比丘们同住一寺，已无法教导他们，也由于优婆塞(upāsaka)等人的来访而成为被围绕而住，故说：“那时，世尊被围绕而住”等。

Tattha dukkhanti na sukhaṃ, anārādhitacittatāya na iṭṭhanti attho. Tenevāha ‘‘na phāsu viharāmī’’ti. Vūpakaṭṭhoti pavivekaṭṭho dūrībhūto. Tathā cintetvāva bhagavā pātova sarīrappaṭijagganaṃ katvā kosambiyaṃ piṇḍāya [Pg.226] caritvā kañci anāmantetvā eko adutiyo gantvā kosalaraṭṭhe pālileyyake vanasaṇḍe bhaddasālamūle vihāsi. Tena vuttaṃ – ‘‘atha kho bhagavā pubbaṇhasamayaṃ…pe… bhaddasālamūle’’ti. Tattha sāmanti sayaṃ. Saṃsāmetvāti paṭisāmetvā. Pattacīvaramādāyāti etthāpi sāmanti padaṃ ānetvā yojetabbaṃ. Upaṭṭhāketi kosambinagaravāsino ghositaseṭṭhiādike upaṭṭhāke, vihāre ca aggupaṭṭhākaṃ āyasmantaṃ ānandaṃ anāmantetvā.

其中，“苦”即不乐，意指因心不被取悦而不合意。因此他说“我住得不安稳”。“远离”意指独处，即远离（人群）。如此思惟后，世尊于清晨打理好身体，在憍赏弥城(Kosambī)乞食后，未告知任何人，独自无伴地前往憍萨罗国(Kosala)的巴力雷雅咖(Pālileyyaka)林，安住在吉祥娑罗树下。因此说：“那时，世尊于上午时分……在吉祥娑罗树下。”其中，“亲自”(sāmaṃ)即自己。“收拾好”(saṃsāmetvā)即整理好(paṭisāmetvā)。在“拿着衣钵”一句中，也应引入“亲自”一词来连接。“侍者”(upaṭṭhāke)是指憍赏弥城的居民，如瞿师陀长者等侍者，以及寺院中的上首侍者具寿阿难，（世尊）都未告知。

Evaṃ gate satthari pañcasatā bhikkhū āyasmantaṃ ānandaṃ āhaṃsu – ‘‘āvuso ānanda, satthā ekakova gato, mayaṃ anubandhissāmā’’ti. ‘‘Āvuso, yadā bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke ca anapaloketvā bhikkhusaṅghaṃ adutiyo gacchati, tadā ekacāraṃ carituṃ bhagavato ajjhāsayo, sāvakena nāma satthu ajjhāsayānurūpaṃ paṭipajjitabbaṃ, tasmā na imesu divasesu bhagavā anugantabbo’’ti nivāresi, sayampi nānugacchi.

导师这样离去后，五百位比丘对具寿阿难说：“贤友阿难，导师独自一人走了，我们去跟随他吧。”（阿难说：）“贤友们，当世尊亲自收拾好住处，拿着衣钵，不告知侍者，不告别比丘僧团，独自无伴地离去时，那时世尊的意向是要独自游行。作为弟子，理应随顺导师的意向而行。因此，这几日不应跟随世尊。”他如此劝阻了他们，自己也没有跟去。

Anupubbenāti anukkamena, gāmanigamapaṭipāṭiyā cārikaṃ caramāno ‘‘ekacāravāsaṃ tāva vasamānaṃ bhikkhuṃ passissāmī’’ti bālakaloṇakāragāmaṃ gantvā tattha bhaguttherassa sakalaṃ pacchābhattañceva tiyāmañca rattiṃ ekacāravāse ānisaṃsaṃ kathetvā punadivase tena pacchāsamaṇena piṇḍāya caritvā taṃ tattheva nivattetvā ‘‘samaggavāsaṃ vasamāne tayo kulaputte passissāmī’’ti pācīnavaṃsamigadāyaṃ gantvā tesampi sakalarattiṃ samaggavāse ānisaṃsaṃ kathetvā tepi tattheva nivattetvā ekakova pālileyyagāmaṃ sampatto. Pālileyyagāmavāsino paccuggantvā bhagavato dānaṃ datvā pālileyyagāmassa avidūre rakkhitavanasaṇḍo nāma atthi, tattha bhagavato paṇṇasālaṃ katvā ‘‘ettha bhagavā vasatū’’ti yācitvā vāsayiṃsu. Bhaddasāloti pana tattheko manāpo bhaddako sālarukkho, bhagavā taṃ gāmaṃ upanissāya vanasaṇḍe paṇṇasālasamīpe tasmiṃ rukkhamūle vihāsi. Tena vuttaṃ – ‘‘pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle’’ti.

依序地，当[世尊]次第游行于村庄和城镇时，心想：“我且去见一位独住的比丘。”于是前往巴拉迦罗那迦村(Bālakaloṇakāragāma)。在那里，他为跋瞿(Bhagu)长老开示了整个午后乃至夜晚三时独住的利益。第二天，他与那位随从沙门一同去乞食，然后让他留在那里。又想：“我将去见三位和合共住的良家子。”于是前往东方竹林鹿野苑(Pācīnavaṃsamigadāya)。他也为他们整夜开示了和合共住的利益，之后也让他们留在那里。他独自一人抵达了巴力雷雅咖村(Pālileyyagāma)。巴力雷雅咖村的村民出来迎接，向世尊作了布施。离巴力雷雅咖村不远处，有一个名为守护林(Rakkhitavanasaṇḍa)的树林，他们在那里为世尊建了一间叶棚，请求道：“愿世尊住在这里。”便让世尊住了下来。而吉祥娑罗(Bhaddasāla)是在那里的一棵悦意、美丽的娑罗树。世尊靠近那个村庄，住在守护林中叶棚附近的这棵树下。因此经中说：“住在巴力雷雅咖的守护林，吉祥娑罗树下。”

Hatthināgoti mahāhatthī yūthapati. Hatthikalabhehīti hatthipotakehi. Hatthicchāpehīti khīrūpagehi daharahatthipotakehi, ye ‘‘bhiṅkā’’tipi [Pg.227] vuccanti. Chinnaggānīti purato purato gacchantehi tehi hatthiādīhi chinnaggāni khāditāvasesāni khāṇusadisāni khādati. Obhaggobhagganti tena hatthināgena uccaṭṭhānato bhañjitvā bhañjitvā pātitaṃ. Assa sākhābhaṅganti etassa santakaṃ sākhābhaṅgaṃ te khādanti. Āvilānīti tehi paṭhamataraṃ otaritvā pivantehi āluḷitattā āvilāni kaddamamissāni pānīyāni pivati. Ogāhāti titthato. ‘‘Ogāha’’ntipi pāḷi. Assāti hatthināgassa. Upanighaṃsantiyoti ghaṭṭentiyo, upanighaṃsiyamānopi attano uḷārabhāvena na kujjhati, tena tā taṃ ghaṃsantiyeva. Yūthāti hatthighaṭā.

“象王”(hatthināgo)是指大象，象群的首领。“小象”(hatthikalabhehi)是指年轻的象。“乳象”(hatthicchāpehi)是指吃奶的、年幼的小象，它们也被称为“宾迦”(bhiṅkā)。“折断的顶端”(chinnaggāni)是指他吃那些走在前面的象等啃食后剩下的、像树桩一样的残余。“一再折断”(obhaggobhaggaṃ)是指被那象王从高处一再折断后落下的东西。“它的断枝”(assa sākhābhaṅgaṃ)是指它们吃掉属于它的断枝。“浑浊的”(āvilāni)是指由于它们先下去喝水而搅动，他喝的是浑浊、混有泥土的水。“从渡口”(ogāhā)是指从渡口。“Ogāha”也是一种巴利语读法。“它的”(assā)是指象王的。“摩擦着”(upanighaṃsantiyo)是指摩擦着。即使被摩擦，它也因自身的高贵而不生气，因此它们就一直摩擦它。“象群”(yūtha)是指一群象。

Yena bhagavā tenupasaṅkamīti so kira hatthināgo yūthavāse ukkaṇṭhito taṃ vanasaṇḍaṃ paviṭṭho tattha bhagavantaṃ disvā ghaṭasahassena nibbāpitasantāpo viya nibbuto hutvā pasannacitto bhagavato santike aṭṭhāsi, tato paṭṭhāya vattasīse ṭhatvā bhaddasālassa paṇṇasālāya ca samantato appaharitakaṃ katvā sākhābhaṅgehi sammajjati, bhagavato mukhadhovanaṃ deti, nhānodakaṃ āharati, dantakaṭṭhaṃ deti, araññato madhurāni phalāni āharitvā satthu upaneti, satthā tāni paribhuñjati. Tena vuttaṃ – ‘‘tatra sudaṃ so hatthināgo yasmiṃ padese bhagavā viharati, taṃ padesaṃ appaharitañca karoti, soṇḍāya bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpetī’’ti. Soṇḍāya dārūni āharitvā aññamaññaṃ ghaṃsitvā aggiṃ uṭṭhāpetvā dārūni jālāpetvā tattha pāsāṇakhaṇḍāni tāpetvā tāni daṇḍakehi pavaṭṭetvā soṇḍiyaṃ khipitvā udakassa tattabhāvaṃ ñatvā bhagavato santikaṃ upagantvā tiṭṭhati, bhagavā ‘‘hatthināgo mama nhānaṃ icchatī’’ti tattha gantvā nhānakiccaṃ karoti, pānīyepi eseva nayo. Tasmiṃ pana sītale sañjāte upasaṅkamati, taṃ sandhāya vuttaṃ – ‘‘soṇḍāya bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpetī’’ti.

“于是他去到世尊那里”(yena bhagavā tenupasaṅkamīti)是指：据说那头象王因厌倦了群居生活而进入那片林苑，在那里见到世尊后，犹如被一千罐水浇熄了热恼般，内心清凉，以喜悦之心站在世尊面前。从那时起，它便开始履行侍奉的职责：将吉祥娑罗(bhaddasāla)树和叶棚周围的杂草清除干净，用断枝清扫地面，为世尊送上洗脸水，取来洗澡水，献上洁齿木，从林中采来甜美的果实供养导师，导师便享用它们。因此经中说：“当时，那头象王将世尊所住之处打扫干净，并用象鼻为世尊准备饮用水和盥洗用水。”它用象鼻运来木柴，相互摩擦生火，点燃木柴后，在火上烧热石块，再用木棍将热石块推入水池中。当它用象鼻感知到水已温热后，便来到世尊身边站着。世尊知道：“象王希望我沐浴。”便前去完成沐浴之事。对于饮用水，也是同样的方式。当水变凉后，它才走近。就此而说：“用象鼻为世尊准备饮用水和盥洗用水。”

Atha kho bhagavato rahogatassātiādi ubhinnaṃ mahānāgānaṃ vivekasukhapaccavekkhaṇadassanaṃ, taṃ vuttatthameva. Attano ca pavivekaṃ viditvāti kehici anākiṇṇabhāvaladdhaṃ kāyavivekaṃ jānitvā, itare pana vivekā bhagavato sabbakālaṃ vijjantiyeva.

“尔时，世尊独坐静处”(Atha kho bhagavato rahogatassa)等句，是为了显示两位大龙象（指佛陀与象王）对独处之乐的审视，其义已如前说。“了知自己的远离”(Attano ca pavivekaṃ viditvā)是指，了知自己获得了不被任何人打扰的身体远离。至于其他的远离（如心远离），则对世尊而言是恒时存在的。

Imaṃ [Pg.228] udānanti imaṃ attano hatthināgassa ca pavivekābhiratiyā samānajjhāsayabhāvadīpanaṃ udānaṃ udānesi.

“此自说语”是说：他发出这句自说语，是为了显示自己与象王同样喜爱独处的性情。

Tatthāyaṃ saṅkhepattho – etaṃ īsādantassa rathaīsāsadisadantassa hatthināgassa cittaṃ nāgena buddhanāgassa cittena sameti saṃsandati. Kathaṃ sameti ce? Yadeko ramatī vane yasmā buddhanāgo ‘‘ahaṃ kho pubbe ākiṇṇo vihāsi’’nti purimaṃ ākiṇṇavihāraṃ jigucchitvā vivekaṃ upabrūhayamāno idāni yathā eko adutiyo vane araññe ramati abhiramati, evaṃ ayampi hatthināgo pubbe attano hatthiādīhi ākiṇṇavihāraṃ jigucchitvā vivekaṃ upabrūhayamāno idāni eko asahāyo vane araññe ramati abhiramati. Tasmāssa cittaṃ nāgena sameti tassa cittena sametīti katvā ekībhāvaratiyā ekasadisaṃ hotīti attho.

此处简义为——此象王之心与佛陀之心相合。如何相合？因为佛陀曾想：“我过去住于喧闹中”，于是厌离了先前喧闹的住处，增益远离，如今独自无伴地乐于林中；同样地，这头象王也厌离了先前与象群等共住的喧闹，增益远离，如今独自无侣地乐于林中。因此，它的心与佛陀的心相合；由于心意相合，在乐于独处上成为一体，此即其义。

Pañcamasuttavaṇṇanā niṭṭhitā.

第五经释义终。

6. Piṇḍolasuttavaṇṇanā

6. 宾头卢经释义

36. Chaṭṭhe piṇḍolabhāradvājoti piṇḍaṃ ulamāno pariyesamāno pabbajitoti piṇḍolo. So kira parijiṇṇabhogo brāhmaṇo hutvā mahantaṃ bhikkhusaṅghassa lābhasakkāraṃ disvā piṇḍatthāya nikkhamitvā pabbajito. So mahantaṃ kapallaṃ ‘‘patta’’nti gahetvā carati, kapallapūraṃ yāguṃ pivati, bhattaṃ bhuñjati, pūvakhajjakañca khādati. Athassa mahagghasabhāvaṃ satthu ārocesuṃ. Satthā tassa pattatthavikaṃ nānujāni, heṭṭhāmañce pattaṃ nikkujjitvā ṭhapeti, so ṭhapentopi ghaṃsentova paṇāmetvā ṭhapeti, gaṇhantopi ghaṃsentova ākaḍḍhitvā gaṇhāti. Taṃ gacchante gacchante kāle ghaṃsanena parikkhīṇaṃ, nāḷikodanamattasseva gaṇhanakaṃ jātaṃ. Tato satthu ārocesuṃ, athassa satthā pattatthavikaṃ anujāni. Thero aparena samayena indriyabhāvanaṃ bhāvento aggaphale arahatte patiṭṭhāsi. Iti so pubbe savisesaṃ piṇḍatthāya ulatīti piṇḍolo, gottena pana bhāradvājoti ubhayaṃ ekato katvā ‘‘piṇḍolabhāradvājo’’ti vuccati.

36. 第六是宾头卢颇罗堕（Piṇḍolabhāradvāja）。“宾头卢”（Piṇḍola）是说：他因奔走、寻求食物而出家。据说他曾是一位家财耗尽的婆罗门，看到比丘僧团有巨大的利养与恭敬，便为了食物而出家。他拿一个巨大的陶钵当作“钵”来用，喝满钵的粥，吃满钵的饭，还吃糕饼点心。后来，他们将他贪吃的习性禀告了导师。导师不允许他有钵袋。他把钵倒扣在床下，放下时摩擦着放下，拿起时也摩擦着拖拽而起。久而久之，钵因摩擦而磨损，变得只能装下一“那利卡”（nāḷikā）的饭量。他们再次禀告导师，导师这才允许他有钵袋。这位长老后来培育诸根，安住于最高的果位——阿罗汉位。因此，他先前特别地为食物而奔走，故名“宾头卢”；其氏姓则为“颇罗堕”（Bhāradvāja），两者合一，故称“宾头卢颇罗堕”。

Āraññakoti [Pg.229] gāmantasenāsanapaṭikkhipanena araññe nivāso assāti āraññako, āraññakadhutaṅgaṃ samādāya vattantassetaṃ nāmaṃ. Tathā bhikkhāsaṅkhātānaṃ āmisapiṇḍānaṃ pāto piṇḍapāto, parehi dinnānaṃ piṇḍānaṃ patte nipatananti attho. Piṇḍapātaṃ uñchati taṃ taṃ kulaṃ upasaṅkamanto gavesatīti piṇḍapātiko, piṇḍāya vā patituṃ carituṃ vatametassāti piṇḍapātī, piṇḍapātīyeva piṇḍapātiko. Saṅkārakūṭādīsu paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena paṃsukūlaṃ viyāti paṃsukūlaṃ, paṃsu viya vā kucchitabhāvaṃ ulati gacchatīti paṃsukūlaṃ, paṃsukūlassa dhāraṇaṃ paṃsukūlaṃ, taṃ sīlaṃ etassāti paṃsukūliko. Saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhātāni tīṇi cīvarāni ticīvaraṃ, ticīvarassa dhāraṇaṃ ticīvaraṃ, taṃ sīlaṃ etassāti tecīvariko. Appicchotiādīnaṃ padānaṃ attho heṭṭhā vuttoyeva.

“林居者”（āraññaka）：是说他拒绝村边的住所，以森林为住处，这是受持林居头陀支者的名称。同样地，“乞食”（piṇḍapāta）：是指早晨为获得称为“施食”（bhikkhā）的物质食物而行，意思是他人所施的食物落入钵中。“乞食者”（piṇḍapātika）：是指他挨近一个个家户寻求食物；或以乞食为行持之誓愿者，即为“乞食者”。“粪扫衣”（paṃsukūla）：因其是从垃圾堆等的尘土上拾取而来，故如尘土堆；或因其达到如尘土般可鄙的状态，故名粪扫衣。以穿粪扫衣为戒者，是为“粪扫衣者”（paṃsukūliko）。“三衣”（ticīvara）：是指僧伽梨、上衣、下衣这三件衣。以穿三衣为戒者，是为“三衣者”（tecīvariko）。“少欲”等词语的意义，前面已经说过了。

Dhutavādoti dhuto vuccati dhutakileso puggalo, kilesadhunanakadhammo vā. Tattha atthi dhuto, na dhutavādo, atthi na dhuto, dhutavādo, atthi neva dhuto, na dhutavādo, atthi dhuto ceva, dhutavādo cāti idaṃ catukkaṃ veditabbaṃ. Tesu yo sayaṃ dhutadhamme samādāya vattati, na paraṃ tadatthāya samādapeti, ayaṃ paṭhamo. Yo pana sayaṃ na dhutadhamme samādāya vattati, paraṃ samādapeti, ayaṃ dutiyo. Yo ubhayarahito, ayaṃ tatiyo. Yo pana ubhayasampanno, ayaṃ catuttho. Evarūpo ca āyasmā piṇḍolabhāradvājoti. Tena vuttaṃ ‘‘dhutavādo’’ti. Ekadesasarūpekasesavasena hi ayaṃ niddeso yathā taṃ ‘‘nāmarūpa’’nti.

“头陀的倡导者”（dhutavāda）：所谓“头陀行者”（dhuta），是指已去除烦恼的人，或是指去除烦恼之法。于此，有四种情况应知：有的是头陀行者，但不是头陀的倡导者；有不是头陀行者，却是头陀的倡导者；有既不是头陀行者，也不是头陀的倡导者；有既是头陀行者，也是头陀的倡导者。其中，自己受持头陀之法而行，但不为此而劝导他人，这是第一种。自己不受持头陀之法而行，却劝导他人，这是第二种。两者皆无，这是第三种。两者兼备，这是第四种。具寿宾头卢颇罗堕即是此种。因此他被称为“头陀的倡导者”。因为此称呼是一种省略，仅用一部分来代表整体，就像“名色”一词那样。

Adhicittamanuyuttoti ettha aṭṭhasamāpattisampayogato arahattaphalasamāpattisampayogato vā cittassa adhicittabhāvo veditabbo, idha pana ‘‘arahattaphalacitta’’nti vadanti. Taṃtaṃsamāpattīsu samādhi eva adhicittaṃ, idha pana arahattaphalasamādhi veditabbo. Keci pana ‘‘adhicittamanuyuttena, bhikkhave, bhikkhunā kālena kālaṃ tīṇi nimittāni manasi kātabbānīti etasmiṃ adhicittasutte (a. ni. 3.103) viya samathavipassanācittaṃ adhicittanti idhādhippeta’’nti vadanti, taṃ na sundaraṃ. Purimoyevattho gahetabbo.

“勤修增上心”：在此，应理解为与八等至相应，或与阿罗汉果等至相应，故为增上心。但在此，有人说这是“阿罗汉果心”。在各个等至中，定即是增上心，但在此应理解为阿罗汉果定。有些人则说，如同在《增上心经》(A.N.3.103)中所说：“诸比丘，勤修增上心的比丘，应时时作意三相”，此处的增上心意指止观心。此说不妥，应取前义。

Etamatthaṃ [Pg.230] viditvāti etaṃ āyasmato piṇḍolabhāradvājassa adhiṭṭhānaparikkhārasampadāsampannaṃ adhicittānuyogasaṅkhātaṃ atthaṃ sabbākārato viditvā. Evaṃ ‘‘adhicittānuyogo mama sāsanānuṭṭhāna’’nti dīpento imaṃ udānaṃ udānesi.

了知此义：即是全面了知具寿宾头卢颇罗堕(Piṇḍolabhāradvāja)那具足决意与资具圆满、被称为“勤修增上心”的意义。如此，为阐明“勤修增上心是我教法的实践”，他诵出此自说语。

Tattha anūpavādoti vācāya kassacipi anupavadanaṃ. Anūpaghātoti kāyena kassaci upaghātākaraṇaṃ. Pātimokkheti ettha pātimokkhapadassa attho heṭṭhā nānappakārehi vutto, tasmiṃ pātimokkhe. Sattannaṃ āpattikkhandhānaṃ avītikkamalakkhaṇo saṃvaro. Mattaññutāti paṭiggahaṇaparibhogavasena pamāṇaññutā. Pantañca sayanāsananti vivittaṃ saṅghaṭṭanavirahitaṃ senāsanaṃ. Adhicitte ca āyogoti aṭṭhannaṃ samāpattīnaṃ adhigamāya bhāvanānuyogo.

在此，“不非难”是指言语上不非难任何人。“不伤害”是指身体上不伤害任何人。关于“于波罗提木叉中”：‘波罗提木叉’一词的意义已在前面以多种方式解说；于此波罗提木叉中，防护即是不违犯七罪聚。“知量”是指在接受与受用方面知道分量。“僻静的床座”是指远离拥挤喧闹的僻静住处。“于增上心中努力”是指为证得八等至而致力于修行。

Aparo nayo – anūpavādoti kassacipi uparujjhanavacanassa avadanaṃ. Tena sabbampi vācasikaṃ sīlaṃ saṅgaṇhāti. Anūpaghātoti kāyena kassaci upaghātassa paraviheṭhanassa akaraṇaṃ. Tena sabbampi kāyikaṃ sīlaṃ saṅgaṇhāti. Yādisaṃ panidaṃ ubhayaṃ buddhānaṃ sāsanantogadhaṃ hoti, taṃ dassetuṃ – ‘‘pātimokkhe ca saṃvaro’’ti vuttaṃ. Casaddo nipātamattaṃ. Pātimokkhe ca saṃvaroti pātimokkhasaṃvarabhūto anūpavādo anūpaghāto cāti attho.

另一说法是：“不非难”是指不说任何恼怒他人之语，这涵盖了所有语戒。“不伤害”是指不以身体去伤害或侵犯他人，这涵盖了所有身戒。为了显示此二者皆含摄于诸佛的教法中，因此说“于波罗提木叉中防护”。“且”字仅是语助词。“于波罗提木叉中防护”的意思是：属于波罗提木叉防护的不非难与不伤害。

Atha vā pātimokkheti adhikaraṇe bhummaṃ. Pātimokkhe nissayabhūte saṃvaro. Ko pana soti? Anūpavādo anūpaghāto. Upasampadavelāyañhi avisesena pātimokkhasīlaṃ samādinnaṃ nāma hoti, tasmiṃ pātimokkhe ṭhitassa tato paraṃ upavādūpaghātānaṃ akaraṇavasena saṃvaro, so anūpavādo anūpaghāto cāti vutto.

又或者，“于波罗提木叉中”是依处格。防护是依止于波罗提木叉的。那么，此防护为何？即不非难、不伤害。因为在受具足戒时，已无差别地受持了波罗提木叉戒，对于安住于此波罗提木叉者，其后以不非难、不伤害的方式而有的防护，即被称为不非难与不伤害。

Atha vā pātimokkheti nipphādetabbe bhummaṃ yathā ‘‘cetaso avūpasamo ayonisomanasikārapadaṭṭhāna’’nti (saṃ. ni. 5.232). Tena pātimokkhena sādhetabbo anūpavādo anūpaghāto, pātimokkhasaṃvarasaṅgahito anūpavādo anūpaghātoicceva attho. Saṃvaroti iminā pana satisaṃvaro[Pg.231], ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti imesaṃ catunnaṃ saṃvarānaṃ gahaṇaṃ, pātimokkhasādhanaṃ idaṃ saṃvaracatukkaṃ.

又或者，“于波罗提木叉中”是就所应成就者而言的处格，正如（经中说）：“心的不寂静，以不如理作意为近因”（Saṃ. Ni. 5.232）。通过此波罗提木叉，应成就的是不非难、不伤害，其义即为波罗提木叉防护所摄的不非难与不伤害。然而，以“防护”一词，是指念防护、智防护、忍耐防护、精进防护这四种防护的摄取；这四种防护是成就波罗提木叉的方法。

Mattaññutā ca bhattasminti pariyesanapaṭiggahaṇaparibhogavissajjanānaṃ vasena bhojane pamāṇaññutā. Pantañca sayanāsananti bhāvanānukūlaṃ araññarukkhamūlādivivittasenāsanaṃ. Adhicitte ca āyogoti sabbacittānaṃ adhikattā uttamattā adhicittasaṅkhāte arahattaphalacitte sādhetabbe tassa nipphādanatthaṃ samathavipassanābhāvanāvasena āyogo. Etaṃ buddhāna sāsananti etaṃ parassa anūpavadanaṃ, anūpaghātanaṃ, pātimokkhasaṃvaro, pariyesanapaṭiggahaṇādīsu mattaññutā, vivittavāso, yathāvuttaadhicittānuyogo ca buddhānaṃ sāsanaṃ ovādo anusiṭṭhīti attho. Evaṃ imāya gāthāya tisso sikkhā kathitāti veditabbā.

“于食物知量”：即在寻求、接受、受用与舍弃方面，于食物中知道分量。“僻静的床座”：即适合修行的僻静住处，如森林、树下等。“于增上心中努力”：即为了成就被称为增上心(adhicitta)的阿罗汉果心——因其在一切心中最为高等、最为殊胜——为了实现它，而以修习止(samatha)观(vipassanā)的方式努力。“此是诸佛的教诫”：其义为：不非难、不伤害他人，于波罗提木叉(pātimokkha)中防护，在寻求、接受等方面知量，居住于僻静处，以及如前所说地勤修增上心，此即是诸佛的教诫、劝诫与教诲。应知此偈已阐明三学。

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

第六经释义终。

7. Sāriputtasuttavaṇṇanā

7. 舍利弗经释义

37. Sattame apubbaṃ natthi. Gāthāya adhicetasoti adhicittavato, sabbacittānaṃ adhikena arahattaphalacittena samannāgatassāti attho. Appamajjatoti na pamajjato, appamādena anavajjadhammesu sātaccakiriyāya samannāgatassāti vuttaṃ hoti. Muninoti ‘‘yo munāti ubho loke, muni tena pavuccatī’’ti (dha. pa. 269; cūḷani. mettagūmāṇavapucchāniddesa 21) evaṃ ubhayalokamunanena monaṃ vuccati ñāṇaṃ, tena arahattaphalañāṇasaṅkhātena ñāṇena samannāgatattā vā khīṇāsavo muni nāma, tassa munino. Monapathesu sikkhatoti arahattañāṇasaṅkhātassa monassa pathesu sattatiṃsabodhipakkhiyadhammesu tīsu vā sikkhāsu sikkhato. Idañca pubbabhāgappaṭipadaṃ gahetvā vuttaṃ. Pariniṭṭhitasikkho hi arahā, tasmā evaṃ sikkhato, imāya sikkhāya munibhāvaṃ pattassa muninoti evamettha attho daṭṭhabbo. Yasmā ca etadeva, tasmā heṭṭhimamaggaphalacittānaṃ vasena adhicetaso, catusaccasambodhapaṭipattiyaṃ appamādavasena appamajjato, maggañāṇasamannāgamena muninoti evametesaṃ tiṇṇaṃ padānaṃ attho yujjatiyeva. Atha vā ‘‘appamajjato sikkhato’’ti [Pg.232] padānaṃ hetuatthatā daṭṭhabbā appamajjanahetu sikkhanahetu ca adhicetasoti.

37. 在第七经中，没有未曾说过之处。偈颂中的“增上心者”（adhicetaso），是具足增上心者，即具足超越一切心的阿罗汉果心之义。“不放逸者”（appamajjato），即不放逸之人，是说具足于无过失诸法中，以不放逸而持续行事者。“牟尼”（munino）：“了知此世、他世者，因此被称为牟尼。”像这样，通过了知两世，寂默（mona）被称为智慧（ñāṇa）；或者，因具足此名为阿罗汉果智的智慧，漏尽者名为牟尼；对于那样的牟尼。“于牟尼道上修学者”（monapathesu sikkhato），是在名为阿罗汉果智的寂默之道上，即在三十七菩提分法或三学中修学者。这是就前分修行而说的。阿罗汉确实是已完成修学者，因此这里应见到的义理是：对于如此修学者，对于通过此修学而达到牟尼状态者，是为“牟尼”。正因如此，这三个词的意义才得以成立：依于下位的道心与果心而为“增上心者”；在觉悟四谛的修行中，因不放逸而为“不放逸者”；因具足道智而为“牟尼”。或者，应见“不放逸者”与“修学者”二词是原因义，即因为不放逸、因为修学，所以是“增上心者”。

Sokā na bhavanti tādinoti tādisassa khīṇāsavamunino abbhantare iṭṭhaviyogādivatthukā sokā cittasantāpā na honti. Atha vā tādinoti tādilakkhaṇasamannāgatassa evarūpassa munino sokā na bhavantīti ayamettha attho. Upasantassāti rāgādīnaṃ accantūpasamena upasantassa. Sadā satīmatoti sativepullappattiyā niccakālaṃ satiyā avirahitassa.

“如是者无有诸忧”（Sokā na bhavanti tādino）：是说对于那样的漏尽牟尼，其内心（abbhantare）不会生起以所爱者离别等为事由的忧愁、心烧恼。或者，“如是者”是指具足如是相的、如此的牟尼，他没有诸忧，这是此处的意义。“寂静者”（upasantassa），指因贪等究竟寂灭而寂静者。“常具念者”（sadā satīmato），指因达到念的圆满而恒常不离念者。

Ettha ca ‘‘adhicetaso’’ti iminā adhicittasikkhā, ‘‘appamajjato’’ti etena adhisīlasikkhā, ‘‘munino monapathesu sikkhato’’ti etehi adhipaññāsikkhā. ‘‘Munino’’ti vā etena adhipaññāsikkhā, ‘‘monapathesu sikkhato’’ti etena tāsaṃ lokuttarasikkhānaṃ pubbabhāgapaṭipadā, ‘‘sokā na bhavantī’’tiādīhi sikkhāpāripūriyā ānisaṃso pakāsitoti veditabbaṃ. Sesaṃ vuttanayameva.

此处，应知：以“增上心者”说增上心学，以“不放逸者”说增上戒学，以“于牟尼寂默道上修学者”说增上慧学。或以“牟尼”说增上慧学，以“于寂默道上修学者”说彼等出世间学之前分行道；以“诸忧不生”等句，开示学行圆满之利益。其余如前已说。

Sattamasuttavaṇṇanā niṭṭhitā.

第七经释义终。

8. Sundarīsuttavaṇṇanā

8. 孙陀利经释义

38. Aṭṭhame sakkatotiādīnaṃ padānaṃ attho heṭṭhā vaṇṇitoyeva. Asahamānāti na sahamānā, usūyantāti attho. Bhikkhusaṅghassa ca sakkāraṃ asahamānāti sambandho.

38. 第八，“恭敬”等词的含义已在前面解释过。“不能忍受”即不容忍，意思是嫉妒。与“对比丘僧团的恭敬不能忍受”相连。

Sundarīti tassā nāmaṃ. Sā kira tasmiṃ kāle sabbaparibbājikāsu abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, teneva sā ‘‘sundarī’’ti paññāyittha. Sā ca anatītayobbanā asaṃyatasamācārāva hoti, tasmā te sundariṃ paribbājikaṃ pāpakamme uyyojesuṃ. Te hi aññatitthiyā buddhuppādato paṭṭhāya sayaṃ hatalābhasakkārā heṭṭhā akkosasuttavaṇṇanāyaṃ āgatanayena bhagavato bhikkhusaṅghassa ca uḷāraṃ aparimitaṃ lābhasakkāraṃ pavattamānaṃ disvā issāpakatā ekato hutvā sammantayiṃsu – mayaṃ samaṇassa gotamassa uppannakālato paṭṭhāya naṭṭhā hatalābhasakkārā, na no koci [Pg.233] atthibhāvampi jānāti, kiṃ nissāya nu kho loko samaṇe gotame abhippasanno uḷāraṃ sakkārasammānaṃ upanetīti? Tattheko āha – ‘‘uccākulappasuto asambhinnāya mahāsammatappaveṇiyā jāto’’ti, aparo ‘‘abhijātiyaṃ tassa anekāni acchariyāni pātubhūtānī’’ti, añño ‘‘kāladevilaṃ vandāpetuṃ upanītassa pādā parivattitvā tassa jaṭāsu patiṭṭhitā’’ti, aparo ‘‘vappamaṅgalakāle jambucchāyāya sayāpitassa vītikkantepi majjhanhike jambucchāyā aparivattitvā ṭhitā’’ti, añño ‘‘abhirūpo dassanīyo pāsādiko rūpasampattiyā’’ti, aparo ‘‘jiṇṇāturamatapabbajitasaṅkhātanimitte disvā saṃvegajāto āgāminaṃ cakkavattirajjaṃ pahāya pabbajito’’ti. Evaṃ aparimāṇakāle sambhataṃ anaññasādhāraṇaṃ bhagavato puññañāṇasambhāraṃ ukkaṃsapāramippattaṃ nirupamaṃ sallekhappaṭipadaṃ anuttarañca ñāṇapahānasampadādibuddhānubhāvaṃ ajānantā attanā yathādiṭṭhaṃ yathāsutaṃ dharamānaṃ taṃ taṃ bhagavato bahumānakāraṇaṃ kittetvā abahumānakāraṇaṃ pariyesitvā apassantā ‘‘kena nu kho kāraṇena mayaṃ samaṇassa gotamassa ayasaṃ uppādetvā lābhasakkāraṃ nāseyyāmā’’ti. Tesu eko tikhiṇamantī evamāha – ‘‘ambho imasmiṃ sattaloke mātugāmasukhe asattasattā nāma natthi, ayañca samaṇo gotamo abhirūpo devasamo taruṇo, attano samarūpaṃ mātugāmaṃ labhitvā sajjeyya. Athāpi na sajjeyya, janassa pana saṅkiyo bhaveyya, handa mayaṃ sundariṃ paribbājikaṃ tathā uyyojema, yathā samaṇassa gotamassa ayaso pathaviyaṃ patthareyyā’’ti.

她名叫孙陀利(Sundarī)。据说当时在所有女游行者中，她最为美丽端庄、令人赏心悦目，具有最上等的容貌光彩，因此被称为“孙陀利”。这位年轻女子行为不太检点，于是那些外道徒就唆使孙陀利女游行者去干坏事。那些外道徒众自从佛陀出现以来，眼见自己失去利养与恭敬，就像《诋毁经释义》(Akkosasuttavaṇṇanā)中所说的那样，看到世尊与比丘僧团获得广大无量的利养恭敬，便因嫉妒而聚在一起商议：“自从沙门乔达摩出现后，我们便失去利养恭敬，没有人再重视我们。究竟凭什么世人对沙门乔达摩如此信服，献上广大恭敬供养？”其中一人说：“他出身高贵，是未曾中断的大共选王族后裔。”另一人说：“他的高贵血统中显现过诸多奇迹。”又有人说：“当他被带去礼敬阿私陀仙人(Kāladevila)时，他的脚掌翻转后竟能立在仙人的发髻上。”还有人说：“在春耕节时，他躺在阎浮树(Jambu)下休息，过了正午，阎浮树的树影依然没有移动。”更有人说：“他相貌庄严，令人见而生喜。”另一人道：“他见到衰老、生病、死亡以及出家的景象而生起厌离，舍弃即将到来的转轮王位而出家。”他们不明白世尊无量劫来积累的非凡福德智慧资粮，不明白世尊已经臻至圆满的殊胜功德，不明白无与伦比的清净修行，不明白无上智慧与断除烦恼等世尊的威德，只是固执己见地传述着各自所见所闻，认为那是世人推崇世尊的原因。当他们找不到贬低世尊的理由时，便商议道：“我们该如何诋毁沙门乔达摩的声誉，使他失去利养恭敬呢？”其中一个诡计多端的人说：“各位，在这有情世间，没有不贪恋女色快乐的众生。这位沙门乔达摩相貌庄严如同天神，正值青春年少，如果得到与自己相配的女子，必定会贪恋。即便不贪恋，也会引起世人的怀疑。来吧，让我们如此这般地唆使孙陀利女游行者，使沙门乔达摩的恶名传遍大地。”

Taṃ sutvā itare ‘‘idaṃ suṭṭhu tayā cintitaṃ, evañhi kate samaṇo gotamo ayasakena upadduto sīsaṃ ukkhipituṃ asakkonto yena vā tena vā palāyissatī’’ti sabbeva ekajjhāsayā hutvā tathā uyyojetuṃ sundariyā santikaṃ agamaṃsu. Sā te disvā ‘‘kiṃ tumhe ekato āgatatthā’’ti āha. Titthiyā anālapantā ārāmapariyante paṭicchanne ṭhāne nisīdiṃsu. Sā tattha gantvā punappunaṃ ālapantī paṭivacanaṃ alabhitvā kiṃ tumhākaṃ aparajjhaṃ? Kasmā me paṭivacanaṃ na dethāti? Tathā hi pana tvaṃ amhe viheṭhiyamāne ajjhupekkhasīti. Ko [Pg.234] tumhe viheṭhetīti? ‘‘Kiṃ pana tvaṃ na passasi, samaṇaṃ gotamaṃ amhe viheṭhetvā hatalābhasakkāre katvā vicaranta’’nti vatvā ‘‘tattha mayā kiṃ kātabba’’nti vutte ‘‘tena hi tvaṃ abhikkhaṇaṃ jetavanasamīpaṃ gantvā mahājanassa evañcevañca vadeyyāsī’’ti āhaṃsu. Sāpi ‘‘sādhū’’ti sampaṭicchi. Tena vuttaṃ – ‘‘aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā’’tiādi.

他们听了之后，其他外道都说：“你想得真周到。如果这样做，沙门乔达摩就会被恶名所困扰，连头都抬不起来，只能到处逃窜。”众人都达成一致，为了如此唆使她而来到孙陀利(Sundarī)那里。她见到他们便问：“你们为何一起来此？”那些外道不作声，在园林边缘隐蔽的地方坐下。她走到那里再三询问，却得不到回应，便问：“我有什么得罪你们的地方吗？为何不回答我？”他们说：“因为你在我们受恼害时却漠然旁观。”她问：“谁恼害你们了？”他们说：“难道你没看见吗？沙门乔达摩恼害我们，夺走了我们的利养和恭敬。”当她问“那我能做什么呢？”时，他们便说：“你要经常去祇陀林附近，在众人面前如此这般地说。”她也答应道：“好的。”因此（经中）说：“其他外道游行者无法忍受世尊所受的恭敬”等等。

Tattha ussahasīti sakkosi. Atthanti hitaṃ kiccaṃ vā. Kyāhanti kiṃ ahaṃ. Yasmā te titthiyā tassā aññātakāpi samānā pabbajjasambandhamattena saṅgaṇhituṃ ñātakā viya hutvā ‘‘ussahasi tvaṃ bhagini ñātīnaṃ atthaṃ kātu’’nti āhaṃsu. Tasmā sāpi migaṃ valli viya pāde laggā jīvitampi me pariccattaṃ ñātīnaṃ atthāyāti āha.

于此，“ussahasi”（你愿意）是“sakkosi”（你能够）的意思。“atthaṃ”（利益）是指福祉或责任。“Kyāhaṃ”是“kiṃ ahaṃ”（我能做什么）的缩写。因为那些外道虽然不认识她，但仅凭着出家的关系，就待她如亲人，对她说：“姐妹，你愿意为亲人们做些有益的事吗？”因此，她也像藤蔓缠住鹿脚一般，说道：“为了亲人们的利益，我连自己的生命也舍弃了。”

Tena hīti ‘‘yasmā tvaṃ ‘jīvitampi me tumhākaṃ atthāya pariccatta’nti vadasi, tvañca paṭhamavaye ṭhitā abhirūpā sobhaggappattā ca, tasmā yathā taṃ nissāya samaṇassa gotamassa ayaso uppajjissati, tathā kareyyāsī’’ti vatvā ‘‘abhikkhaṇaṃ jetavanaṃ gacchāhī’’ti uyyojesuṃ. Sāpi kho bālā kakacadantapantiyā pupphāvalikīḷaṃ kīḷitukāmā viya, pabhinnamadaṃ caṇḍahatthiṃ soṇḍāya parāmasantī viya, nalāṭena maccuṃ gaṇhantī viya titthiyānaṃ vacanaṃ sampaṭicchitvā mālāgandhavilepanatambūlamukhavāsādīni gahetvā mahājanassa satthu dhammadesanaṃ sutvā nagaraṃ pavisanakāle jetavanābhimukhī gacchantī ‘‘kahaṃ gacchasī’’ti ca puṭṭhā ‘‘samaṇassa gotamassa santikaṃ, ahañhi tena saddhiṃ ekagandhakuṭiyaṃ vasāmī’’ti vatvā aññatarasmiṃ titthiyārāme vasitvā pātova jetavanamaggaṃ otaritvā nagarābhimukhī āgacchantī ‘‘kiṃ sundari kahaṃ gatāsī’’ti ca puṭṭhā ‘‘samaṇena gotamena saddhiṃ ekagandhakuṭiyaṃ vasitvā taṃ kilesaratiyā ramāpetvā āgatāmhī’’ti vadati. Tena vuttaṃ – ‘‘evaṃ ayyāti kho sundarī paribbājikā tesaṃ aññatitthiyānaṃ paribbājakānaṃ paṭissutvā abhikkhaṇaṃ jetavanaṃ agamāsī’’ti.

因此他们说：“既然你说‘我连生命都可以为你们舍弃’，而你正值青春年华，容貌美丽，风姿绰约，那么你应该利用这些，让沙门乔达摩因此而声名狼藉。”说完后，他们便催促道：“你要经常去祇陀林。”这愚痴的女人，就像想用一排锯齿来玩花环游戏，又像触摸一头发情怒象的象鼻，更像用额头去迎接死亡一样，竟然接受了外道的话。她带着花环、香料、涂油、槟榔、口含香等物品，在众人听完导师的说法进入城市时，朝着祇陀林走去。当被问到“你要去哪里？”时，她回答说：“我要去沙门乔达摩那里，我要和他同住一间香孤邸。”之后她住在某个外道的园林中，清晨时分，当她从祇陀林那条路朝城里走来，被人问到“孙陀利（Sundarī），你去了哪里？”时，她便回答：“我和沙门乔达摩在同一间香孤邸里住下，让他享受了欲乐后才回来。”因此经中说：“就这样，女游行者孙陀利应允了那些外道游行者，频繁地前往祇陀林。”

Titthiyā katipāhassa accayena dhuttānaṃ kahāpaṇe datvā ‘‘gacchatha, sundariṃ māretvā samaṇassa gotamassa gandhakuṭiyā avidūre mālākacavarantare nikkhipitvā ethā’’ti vadiṃsu. Te tathā akaṃsu. Tato titthiyā ‘‘sundariṃ na passāmā’’ti kolāhalaṃ katvā rañño ārocetvā [Pg.235] ‘‘kattha pana tumhe parisaṅkathā’’ti raññā vuttā imesu divasesu jetavane vasati, tatthassā pavattiṃ na jānāmāti. ‘‘Tena hi gacchatha, naṃ tattha vicinathā’’ti raññā anuññātā attano upaṭṭhāke gahetvā jetavanaṃ gantvā vicinantā viya hutvā mālākacavaraṃ byūhitvā tassā sarīraṃ mañcakaṃ āropetvā nagaraṃ pavesetvā ‘‘samaṇassa gotamassa sāvakā ‘satthunā kataṃ pāpakammaṃ paṭicchādessāmā’ti sundariṃ māretvā mālākacavarantare nikkhipiṃsū’’ti rañño ārocesuṃ. Rājāpi anupaparikkhitvā ‘‘tena hi gacchatha, nagaraṃ āhiṇḍathā’’ti āha. Te nagaravīthīsu ‘‘passatha samaṇānaṃ sakyaputtiyānaṃ kamma’’ntiādīni vadantā vicaritvā puna rañño nivesanadvāraṃ agamaṃsu. Rājā sundariyā sarīraṃ āmakasusāne aṭṭakaṃ āropetvā rakkhāpesi. Sāvatthivāsino ṭhapetvā ariyasāvake yebhuyyena ‘‘passatha samaṇānaṃ sakyaputtiyānaṃ kamma’’ntiādīni vatvā antonagare bahinagare ca bhikkhū akkosantā vicariṃsu. Tena vuttaṃ – ‘‘yadā te aññiṃsu titthiyā paribbājakā ‘vodiṭṭhā kho sundarī’’’tiādi.

数日后，外道们给了一些恶徒钱，吩咐道：“去，杀了孙陀利(Sundarī)，将尸体丢在离沙门乔达摩的香孤邸(gandhakuṭi)不远的花丛垃圾堆中，然后回来。”他们便照此行事。之后，外道们大声喧哗：“我们找不到孙陀利了！”然后去禀告国王。国王问：“那你们怀疑她在何处？”他们回答：“她这些天都待在祇陀林，我们不知她在那里发生了何事。”国王说：“既然如此，你们就去那里找她吧。”得到国王的允许后，他们便带着自己的侍从前往祇陀林，佯装搜寻，翻开花丛垃圾堆，将她的尸体抬到担架上，运进城里，然后禀告国王说：“沙门乔达摩的弟子们为了掩盖他们导师所做的恶行，杀害了孙陀利，将尸体藏在了花丛垃圾堆中。”国王也未加详查，便说：“那么，你们就抬着尸体在城里游行吧。”他们就在城里的街道上边走边喊：“来看看释迦子沙门们的所作所为！”然后又回到王宫门口。国王命人将孙陀利的尸体放在露天坟场的高台上，并派人看守。舍卫城(Sāvatthī)的居民，除了圣弟子们，大多数都在城里城外到处游走，辱骂比丘们说：“看看释迦子沙门们的所作所为！”因此经中说：“当那些外道游行者知道‘孙陀利已被杀’……”

Tattha aññiṃsūti jāniṃsu. Vodiṭṭhāti byapadiṭṭhā, jetavanaṃ āgacchantī ca gacchantī ca visesato diṭṭhā, bahulaṃ diṭṭhāti attho. Parikhākūpeti dīghikāvāṭe. Yā sā, mahārāja, sundarīti, mahārāja, yā sā imasmiṃ nagare rūpasundaratāya ‘‘sundarī’’ti pākaṭā abhiññātā paribbājikā. Sā no na dissatīti sā amhākaṃ cakkhu viya jīvitaṃ viya ca piyāyitabbā, idāni na dissati. Yathānikkhittanti purise āṇāpetvā mālākacavarantare attanā yathāṭhapitaṃ. ‘‘Yathānikhāta’’ntipi pāṭho, pathaviyaṃ nikhātappakāranti attho.

在此，“他们知道了”就是他们明白了。“已被指认”是说被指明，特别是在往返祇陀林时被看见，意思是频繁被看见。“在壕沟与井中”是说在长池与围栏中。“大王，那位孙陀利”是说：大王，那位在这座城市里因容貌美丽而著名、被称为“孙陀利”(Sundarī)的女遍行者(paribbājikā)。“她不见了”是说：她对我们来说如眼、如命般可爱，现在却不见了。“如所放置”是说命令一些人，如自己所安排地放置在花环与垃圾之间。“如所埋藏”也是一种读法，意思是埋藏在地里的方式。

Rathiyāya rathiyanti vīthito vīthiṃ. Vīthīti hi vinivijjhanakaracchā. Siṅghāṭakanti tikoṇaracchā. Alajjinoti na lajjino, pāpajigucchāvirahitāti attho. Dussīlāti nissīlā. Pāpadhammāti lāmakasabhāvā nihīnācārā. Musāvādinoti dussīlā samānā ‘‘sīlavanto maya’’nti alikavāditāya musāvādino. Abrahmacārinoti ‘‘methunappaṭisevitāya aseṭṭhacārino ime hi nāmā’’ti hīḷentā vadanti. Dhammacārinoti kusaladhammacārino. Samacārinoti kāyakammādisamacārino. Kalyāṇadhammāti [Pg.236] sundarasabhāvā, paṭijānissanti nāmāti sambandho. Nāmasaddayogena hi ettha paṭijānissantīti anāgatakālavacanaṃ. Sāmaññanti samaṇabhāvo samitapāpatā. Brahmaññanti seṭṭhabhāvo bāhitapāpatā. Kutoti kena kāraṇena. Apagatāti apetā paribhaṭṭhā. Purisakiccanti methunappaṭisevanaṃ sandhāya vadanti.

“从街道到街道”是说从巷道到巷道。“巷道”是贯通的街道。“十字路口”是三岔路口。“无耻者”是说没有羞耻心的人，意思是缺乏对恶的厌恶。“恶戒者”是说无戒者。“恶法者”是说本性低劣、行为卑下的人。“妄语者”是说：虽然是恶戒者，却因虚假地说“我们是具戒者”而成为妄语者。“非梵行者”是说：人们轻蔑地说道：“这些人因行淫而不具圣洁的品行。”“法行者”是说行善法者。“平等行者”是说身业等平等行者。“善法者”是说本性美好的人；这与“他们将会声称”相关联。在此，由于与“nāma”一词的结合，“paṭijānissanti”是未来时态的用语。“沙门性”是沙门的状态，是平息了恶。“婆罗门性”是殊胜的状态，是排除了恶。“从何”是说以何原由。“已离去”是说离开、败坏。“男人的事”是针对行淫而说。

Atha bhikkhū taṃ pavattiṃ bhagavato ārocesuṃ. Satthā ‘‘tena hi, bhikkhave, tumhepi te manusse imāya gāthāya paṭicodethā’’ti vatvā ‘‘abhūtavādī’’ti gāthamāha. Taṃ sandhāya vuttaṃ – ‘‘atha kho sambahulā…pe… nihīnakammā manujā paratthā’’ti. Tattha neso, bhikkhave, saddo ciraṃ bhavissatīti idaṃ satthā tassa ayasassa nipphattiṃ sabbaññutaññāṇena jānitvā bhikkhū samassāsento āha.

于是，比丘们将那件事禀告了世尊。导师(Satthā)说：“那么，比丘们，你们也应以此偈颂诘问那些人。”说完，便诵出了以“不实语者”开头的偈颂。针对此事而说：“当时，众多……（略）……行为卑劣的人们，于来世……”在此，导师以一切知智(sabbaññutaññāṇa)了知那恶名的结果后，为安慰比丘们而说：“比丘们，那恶声不会长久。”

Gāthāyaṃ abhūtavādīti parassa dosaṃ adisvāva musāvādaṃ katvā abhūtena atacchena paraṃ abbhācikkhanto. Yo vāpi katvāti yo vā pana pāpakammaṃ katvā ‘‘nāhaṃ etaṃ karomī’’ti āha. Pecca samā bhavantīti te ubhopi janā ito paralokaṃ gantvā nirayūpagamanena gatiyā samā bhavanti. Gatiyeva hi nesaṃ paricchinnā, āyū pana aparicchinnā. Bahukañhi pāpaṃ katvā ciraṃ niraye paccati, parittakaṃ katvā appamattakameva kālaṃ paccati. Yasmā pana nesaṃ ubhinnampi lāmakameva kammaṃ, tena vuttaṃ – nihīnakammā manujā paratthāti. ‘‘Paratthā’’ti imassa pana padassa purato ‘‘peccā’’tipadena sambandho, pecca parattha ito gantvā te nihīnakammā paraloke samā bhavantīti attho.

在偈颂中，“不实语者”是指未见他人过失，却说妄语，以不实、不真的言辞诬陷他人的人。“或已作者”是说：或有人造了恶业后，却说：“我没做这个。”“死后是相同的”是说：那两种人从此世去往他世后，因趣向地狱而在归宿上是相同的。他们的归宿是确定的，但寿期却不确定。造作众多恶业者，在地狱中长久地被烧煮；造作少量恶业者，只在一段不长的时间里被烧煮。由于这两种人的业都是低劣的，因此说：“行为卑劣的人们，于来世……”“于来世”这个词与前面的“死后”一词相关联，意思是：死后去往他世，那些行为卑劣的人在他世是相同的。

Pariyāpuṇitvāti uggahetvā. Akārakāti aparādhassa na kārakā. Nayimehi katanti evaṃ kira nesamahosi – imehi samaṇehi sakyaputtiyehi addhā taṃ pāpakammaṃ na kataṃ, yaṃ aññatitthiyā ugghositvā sakalanagaraṃ āhiṇḍiṃsu, yasmā ime amhesu evaṃ asabbhāhi pharusāhi vācāhi abbhācikkhantesupi na kiñci vikāraṃ dassenti, khantisoraccañca na vijahanti, kevalaṃ pana ‘‘abhūtavādī nirayaṃ upetī’’ti dhammaṃyeva vadantā sapantiyeva, ime samaṇā sakyaputtiyā amhe anupadhāretvā abbhācikkhante sapanti, sapathaṃ karontā viya vadanti[Pg.237]. Atha vā ‘‘yo vāpi katvā ‘na karomi’ cāhā’’ti vadantā sapanti, attano akārakabhāvaṃ bodhetuṃ amhākaṃ sapathaṃ karonti imeti attho.

“已通晓”是说已掌握。“非作者”是说不是过失的作者。“不是他们做的”是说：据说他们（民众）是这样想的：“这些释迦子沙门(samaṇa sakyaputtiya)确实没有做那件被其他外道(aññatitthiya)宣扬并遍传全城的恶业。因为即使我们用这样不雅、粗恶的言辞诬陷他们，他们也不显露任何变化，不舍弃忍耐与柔和(khanti-soracca)，他们只是说着法：‘不实语者堕入地狱’，这就像在诅咒一样。这些释迦子沙门诅咒我们这些不加考虑就诬陷他们的人，他们说话的样子就像在发誓。”或者说，他们说着“或已作者说‘我没做’”，这是在发誓，意思是：“为了让我们知道他们不是作者，他们对我们发誓。”

Tesañhi manussānaṃ bhagavatā bhāsitagāthāya savanasamanantarameva buddhānubhāvena sārajjaṃ okkami, saṃvego uppajji ‘‘nayidaṃ amhehi paccakkhato diṭṭhaṃ, sutaṃ nāma tathāpi hoti, aññathāpi hoti, ete ca aññatitthiyā imesaṃ anatthakāmā ahitakāmā, tasmā te saddhāya nayidaṃ amhehi vattabbaṃ, dujjānā hi samaṇā’’ti. Te tato paṭṭhāya tato oramiṃsu.

那些人听了世尊所说的偈颂后，立刻因为佛陀的威力而生起了羞愧，产生了悚惧：“这不是我们亲眼所见的，虽然听说过，但也可能是这样，也可能是那样。而且那些外道希望这些人遭遇不幸，希望这些人遭受损害，因此我们不应该因为相信他们的话就妄加评论，因为沙门是难以了解的。”从那时起，他们就停止了对他们的诋毁。

Rājāpi yehi sundarī māritā, tesaṃ jānanatthaṃ purise āṇāpesi. Atha te dhuttā tehi kahāpaṇehi suraṃ pivantā aññamaññaṃ kalahaṃ kariṃsu. Tesu hi eko ekaṃ āha – ‘‘tvaṃ sundariṃ ekappahārena māretvā mālākacavarantare khipitvā tato laddhakahāpaṇehi suraṃ pivasi, hotu hotū’’ti. Rājapurisā taṃ sutvā te dhutte gahetvā rañño dassesuṃ. Rājā ‘‘tumhehi sā māritā’’ti te dhutte pucchi. ‘‘Āma, devā’’ti. ‘‘Kehi mārāpitā’’ti? ‘‘Aññatitthiyehi, devā’’ti. Rājā titthiye pakkosāpetvā tamatthaṃ paṭijānāpetvā, ‘‘ayaṃ sundarī tassa samaṇassa gotamassa avaṇṇaṃ āropetukāmehi amhehi mārāpitā, neva gotamassa, na gotamasāvakānaṃ doso atthi, amhākameva dosoti evaṃ vadantā nagaraṃ āhiṇḍathā’’ti āṇāpesi. Te tathā akaṃsu. Mahājano sammadeva saddahi. Titthiyānaṃ dhikkāraṃ akāsi, titthiyā manussavadhadaṇḍaṃ pāpuṇiṃsu. Tato paṭṭhāya buddhassa bhikkhusaṅghassa ca bhiyyosomattāya sakkārasammāno mahā ahosi. Bhikkhū acchariyabbhutacittajātā bhagavantaṃ abhivādetvā attamanā paṭivedesuṃ. Tena vuttaṃ – ‘‘atha kho sambahulā bhikkhū…pe… antarahito so, bhante, saddo’’ti.

国王也为查明是谁杀了孙陀利（Sundarī），便命令手下追查。那些无赖用那些钱币饮酒，互相争吵起来。其中一人对另一人说：“你一击杀死孙陀利，将她丢弃在花环垃圾堆中，然后用得来的钱币饮酒，真是好样的！”国王的侍从们听到这话，便将那些无赖抓住，带到国王面前。国王问那些无赖：“是你们杀了她吗？”“是的，大王。”“受谁指使？”“是外道，大王。”国王召来外道，让他们承认此事，然后下令：“这个孙陀利，是想给沙门乔达摩抹黑的我们所指使杀害的。乔达摩没有过错，乔达摩的弟子们也没有过错，过错全在我们。你们要这样说着在城里遍行宣告。”他们便照此而行。民众完全相信了此事。外道们受到谴责，遭受了杀人罪的惩罚。从那时起，对佛陀和比丘僧团的恭敬供养变得更加盛大。比丘们心生稀有、未曾有之想，欢喜地顶礼世尊，禀告了此事。因此经中说：“当时，众多比丘……（中略）……‘世尊，那声音消失了。’”

Kasmā pana bhagavā ‘‘titthiyānaṃ idaṃ kamma’’nti bhikkhūnaṃ nārocesi? Ariyānaṃ tāva ārocanena payojanaṃ natthi, puthujjanesu pana ‘‘ye na saddaheyyuṃ, tesaṃ taṃ dīgharattaṃ ahitāya dukkhāya saṃvatteyyā’’ti nārocesi. Apicetaṃ buddhānaṃ anāciṇṇaṃ, yaṃ anāgatassa īdisassa vatthussa ācikkhanaṃ. Parānuddesikameva hi bhagavā saṃkilesapakkhaṃ vibhāveti[Pg.238], kammañca katokāsaṃ na sakkā nivattetunti abbhakkhānaṃ tannimittañca bhagavā ajjhupekkhanto nisīdi. Vuttañhetaṃ –

然则，世尊为何不告诉比丘们“此是外道所为”呢？因为告知圣者并无助益，而对于凡夫，若有不信者，此举将导致他们长时蒙受不利与痛苦，故而不告知。再者，预先言说此等未来之事，亦非诸佛之惯例。世尊仅是随缘开示杂染法，且业已造作，无法逆转，因此世尊对诬陷及其因由舍置不理，静坐不动。正如所说——

‘‘Na antalikkhe na samuddamajjhe,Na pabbatānaṃ vivaraṃ pavissa;

Na vijjatī so jagatippadeso,Yatthaṭṭhito mucceyya pāpakammā’’ti. (dha. pa. 127;

mi. pa. 4.2.4);

非空非海中，非入山石间；遍寻此世间，无处避恶业。

Etamatthaṃ viditvāti mammacchedanavasenāpi bālajanehi pavattitaṃ duruttavacanaṃ khantibalasamannāgatassa dhīrassa duttitikkhā nāma natthīti imamatthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ adhivāsanakhantibalavibhāvanaṃ udānaṃ udānesi.

所谓“了知此义”，是指从各方面了知此义，即：纵使是愚人所说如割切要害般的恶语，对于具足忍耐力的贤者而言，亦无所谓难忍之事。所谓“说了这个自说”，是指说了这个阐明安忍之力的自说。

Tattha tudanti vācāya janā asaññatā, sarehi saṅgāmagataṃva kuñjaranti kāyikasaṃvarādīsu kassacipi saṃvarassa abhāvena asaṃyatā avinītā bālajanā sarehi sāyakehi saṅgāmagataṃ yuddhagataṃ kuñjaraṃva hatthināgaṃ paṭiyodhā viya vācāsattīhi tudanti vijjhanti, ayaṃ tesaṃ sabhāvo. Sutvāna vākyaṃ pharusaṃ udīritaṃ, adhivāsaye bhikkhu aduṭṭhacittoti taṃ pana tehi bālajanehi udīritaṃ bhāsitaṃ mammaghaṭṭanavasena pavattitaṃ pharusaṃ vākyaṃ vacanaṃ abhūtaṃ bhūtato nibbeṭhento mama kakacūpamaovādaṃ (ma. ni. 1.222 ādayo) anussaranto īsakampi aduṭṭhacitto hutvā ‘‘saṃsārasabhāvo eso’’ti saṃsāre bhayaṃ ikkhaṇasīlo bhikkhu adhivāsaye, adhivāsanakhantiyaṃ ṭhatvā khameyyāti attho.

对于“不自制的人们以言语刺伤他人，犹如以箭矢刺伤进入战场的战象”，其义为：那些在身律仪等方面毫无防护、不自制、未调伏的愚人，就像战士用箭矢射向进入战场的战象一样，用言语的利刃刺伤他人，这是他们的本性。而对于“听闻粗恶之语，比丘应以无瞋之心忍耐”，其义为：对于那些愚人所说、刺痛内心的粗恶言语，比丘应当辨别其虚实，忆念《锯喻经》(Kakacūpama Sutta)的教导，内心丝毫不生瞋恚，并思惟：“此乃轮回之本性。”惯于见到轮回之可畏的比丘，应当安忍，即安住于忍耐而容忍之。

Etthāha – kiṃ pana taṃ kammaṃ, yaṃ aparimāṇakālaṃ sakkaccaṃ upacitavipulapuññasambhāro satthā evaṃ dāruṇaṃ abhūtabbhakkhānaṃ pāpuṇīti? Vuccate – ayaṃ so bhagavā bodhisattabhūto atītajātiyaṃ munāḷi nāma dhutto hutvā pāpajanasevī ayonisomanasikārabahulo vicarati. So ekadivasaṃ surabhiṃ nāma paccekasambuddhaṃ nagaraṃ piṇḍāya pavisituṃ cīvaraṃ pārupantaṃ passi. Tasmiñca samaye aññatarā itthī tassa avidūrena gacchati. Dhutto ‘‘abrahmacārī ayaṃ samaṇo’’ti abbhācikkhi. So tena kammena bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena idāni buddho hutvāpi sundariyā kāraṇā abhūtabbhakkhānaṃ [Pg.239] pāpuṇi. Yathā cetaṃ, evaṃ ciñcamāṇavikādīnaṃ vikārakitthīnaṃ bhagavato abbhakkhānādīni dukkhāni pattāni, sabbāni pubbe katassa kammassa vipākāvasesāni, yāni ‘‘kammapilotikānī’’ti vuccanti. Vuttañhetaṃ apadāne (apa. thera 1.39.64-96) –

于此当问：然而是何业，令于无量时恭敬积集广大福德资粮之导师，竟遭受如此残酷的诬谤？兹答曰：这位世尊过去生为菩萨时，曾为一名叫穆那利(Munāḷi)的恶徒，亲近恶人，多行非理作意。一日，他看见一位名叫苏拉毗(Surabhi)的独觉佛，正披着衣，准备入城乞食。当时，恰有一名妇人从其不远处走过。该恶徒便诬谤道：“此沙门非梵行者。”他因该业，于地狱中受煮百千岁，复因该业余报，如今虽已成佛，仍因孙达瑞咖(Sundarikā)之故而遭受诬谤。犹如此事，又如战遮摩那(Ciñcamāṇavikā)等恶女对世尊的诬谤等诸苦，皆是过去所造之业的剩余果报，此被称为“业之垢秽”(kammapilotikāni)。如《本行》(Apadāna)中所说——

‘‘Anotattasarāsanne, ramaṇīye silātale;

Nānāratanapajjote, nānāgandhavanantare.

阿耨达池近，怡人石台上；种种宝光照，种种香林间。

‘‘Mahatā bhikkhusaṅghena, pareto lokanāyako;

Āsīno byākarī tattha, pubbakammāni attano.

为大比丘僧围绕，世间导师坐彼处，宣说自身往昔业。

‘‘Suṇātha bhikkhavo mayhaṃ, yaṃ kammaṃ pakataṃ mayā;

Pilotikassa kammassa, buddhattepi vipaccati.

诸比丘，谛听我言，我昔所造之业，其业垢之果报，虽证佛果亦成熟。

1.

1.

‘‘Munāḷi nāmahaṃ dhutto, pubbe aññāsu jātisu;

Paccekabuddhaṃ surabhiṃ, abbhācikkhiṃ adūsakaṃ.

往昔另一生，我名穆那利(Munāḷi)，曾为一恶徒；诬谤无过者，独觉佛苏拉毗(Surabhi)。

‘‘Tena kammavipākena, niraye saṃsariṃ ciraṃ;

Bahū vassasahassāni, dukkhaṃ vedemi vedanaṃ.

因彼业报故，长时地狱转；历经数千岁，感受剧烈苦。

‘‘Tena kammāvasesena, idha pacchimake bhave;

Abbhakkhānaṃ mayā laddhaṃ, sundarikāya kāraṇā.

因彼业余报，于此最后有；我因孙达瑞咖之故，而遭受诬谤。

2.

2.

‘‘Sabbābhibhussa buddhassa, nando nāmāsi sāvako;

Taṃ abbhakkhāya niraye, ciraṃ saṃsaritaṃ mayā.

一切胜佛(Sabbābhibhū)有一声闻，名为难陀(Nanda)；因诽谤彼，我长久轮回于地狱。

‘‘Dasa vassasahassāni, niraye saṃsariṃ ciraṃ;

Manussabhāvaṃ laddhāhaṃ, abbhakkhānaṃ bahuṃ labhiṃ.

我长久轮回于地狱，万年之久；得人身时，遭受众多诬谤。

‘‘Tena kammāvasesena, ciñcamāṇavikā mamaṃ;

Abbhācikkhi abhūtena, janakāyassa aggato.

因彼业余报，旃遮摩那维迦于大众前，以虚妄之言诬谤我。

3.

3.

‘‘Brāhmaṇo sutavā āsiṃ, ahaṃ sakkatapūjito;

Mahāvane pañcasate, mante vācemi māṇave.

往昔我曾为一婆罗门，博学且受尊敬；在大林中，我教导五百少年咒语。

‘‘Tatthāgato [Pg.240] isī bhīmo, pañcābhiñño mahiddhiko;

Tañcāhaṃ āgataṃ disvā, abbhācikkhiṃ adūsakaṃ.

彼处有一威严的仙人来，具五神通、大威神力；我见彼来，便诬谤那无过失者。

‘‘Tatohaṃ avacaṃ sisse, kāmabhogī ayaṃ isi;

Mayhampi bhāsamānassa, anumodiṃsu māṇavā.

于是我对弟子说：“此仙人乃享乐者。”当我如此说时，少年们皆随喜。

‘‘Tato māṇavakā sabbe, bhikkhamānaṃ kule kule;

Mahājanassa āhaṃsu, kāmabhogī ayaṃ isi.

于是所有少年，向大众宣说那逐户乞食的仙人：“此仙人乃享乐者。”

‘‘Tena kammavipākena, pañca bhikkhusatā ime;

Abbhakkhānaṃ labhuṃ sabbe, sundarikāya kāraṇā.

因彼业果报，此五百比丘皆因孙达瑞咖之故，遭受诬谤。

4.

4.

‘‘Vemātubhātikaṃ pubbe, dhanahetu haniṃ ahaṃ;

Pakkhipiṃgiriduggasmiṃ, silāya ca apiṃsayiṃ.

往昔我为财故，杀害我异母兄弟；将其推入山谷险处，并以石块压碎。

‘‘Tena kammavipākena, devadatto silaṃ khipi;

Aṅguṭṭhaṃ piṃsayī pāde, mama pāsāṇasakkharā.

因彼业果报，提婆达多掷石；石块碎片压伤我足趾。

5.

5.

‘‘Purehaṃ dārako hutvā, kīḷamāno mahāpathe;

Paccekabuddhaṃ disvāna, magge sakalikaṃ khipiṃ.

往昔我为孩童，在大道上玩耍；看见独觉佛陀，便向路上掷木片。

‘‘Tena kammavipākena, idha pacchimake bhave;

Vadhatthaṃ maṃ devadatto, abhimāre payojayi.

因彼业果报，于此最后生，提婆达多为杀害我而唆使刺客。

6.

6.

‘‘Hatthāroho pure āsiṃ, paccekamunimuttamaṃ;

Piṇḍāya vicarantaṃ taṃ, āsādesiṃ gajenahaṃ.

往昔我曾为象师，以象攻击正在乞食的最胜独觉仙人。

‘‘Tena kammavipākena, bhanto nāḷāgirī gajo;

Giribbaje puravare, dāruṇo samupāgami.

因彼业果报，狂象那拉吉利，于王舍城中凶猛地向我冲来。

7.

7.

‘‘Rājāhaṃ patthivo āsiṃ, sattiyā purise haniṃ;

Tena kammavipākena, niraye paccisaṃ bhusaṃ.

往昔我曾为国王，以矛杀人；因彼业果报，我在地狱中受剧苦。

‘‘Kammuno tassa sesena, sodāni sakalaṃ mama;

Pāde chaviṃ pakappesi, na hi kammaṃ vinassati.

因彼业余报，如今我足部皮肤为石片所伤；业报确实不会消逝。

8.

8.

‘‘Ahaṃ [Pg.241] kevaṭṭagāmasmiṃ, ahuṃ kevaṭṭadārako;

Macchake ghātite disvā, janayiṃ somanassakaṃ.

往昔我曾是渔村的渔夫之子；看见鱼被杀时，我心生欢喜。

‘‘Tena kammavipākena, sīsadukkhaṃ ahū mama;

Sakkā ca sabbe haññiṃsu, yadā hani viṭaṭūbho.

因彼业果报，我遭受头痛；当毗琉璃王杀戮时，所有释迦族人亦皆被杀。

9.

9.

‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;

Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.

于弗沙佛之教法中，我曾呵斥其声闻：“汝等食大麦，莫食于香米。”

‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā.

因彼业异熟，三月食大麦；时受婆罗门之请，我住维兰迦。

10.

10.

‘‘Nibbuddhe vattamānamhi, mallaputtaṃ niheṭhayiṃ;

Tena kammavipākena, piṭṭhidukkhaṃ ahū mama.

当我尚未觉悟时，曾恼害一摩罗族之子；因彼业异熟，我背部有疾。

11.

11.

‘‘Tikicchako ahaṃ āsiṃ, seṭṭhiputtaṃ virecayiṃ;

Tena kammavipākena, hoti pakkhandikā mama.

我曾为医师，令长者子腹泻；因彼业异熟，我患下痢疾。

12.

12.

‘‘Avacāhaṃ jotipālo, kassapaṃ sugataṃ tadā;

Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.

昔为光护时，我曾对善逝迦叶言：“秃头者何有菩提？菩提乃最极难得。”

‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;

Chabbassānuruvelāyaṃ, tato bodhiṃ apāpuṇiṃ.

因彼业异熟，我行诸多难行；于优楼频螺六年，而后证得菩提。

‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;

Kummaggena gavesissaṃ, pubbakammena vārito.

我非由此道，得证无上菩提；我曾以邪道寻求，为往昔之业所障。

‘‘Puññapāpaparikkhīṇo, sabbasantāpavajjito;

Asoko anupāyāso, nibbāyissamanāsavo.

福罪皆已尽，一切苦恼皆已弃；无忧无恼，我将无漏而般涅槃。

‘‘Evaṃ jino viyākāsi, bhikkhusaṅghassa aggato;

Sabbābhiññābalappatto, anotattamahāsare’’ti. (apa. thera 1.39.64-96);

胜者已证得一切神通之力，于阿耨达大池之畔，在比丘僧伽前如是说。

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

第八经释义终。

9. Upasenasuttavaṇṇanā

9. 优波先那经释义

39. Navame [Pg.242] upasenassāti ettha upasenoti tassa therassa nāmaṃ, vaṅgantabrāhmaṇassa pana puttattā ‘‘vaṅgantaputto’’ti ca naṃ voharanti.

39. 于第九经中，“优波先那”乃彼长老之名。又因其为万甘达婆罗门之子，故亦称之为“万甘达子”。

Ayañhi thero āyasmato sāriputtassa kaniṭṭhabhātā, sāsane pabbajitvā apaññatte sikkhāpade upasampadāya dvivasso upajjhāyo hutvā ekaṃ bhikkhuṃ upasampādetvā tena saddhiṃ bhagavato upaṭṭhānaṃ gato, tassa bhikkhuno bhagavatā tassa saddhivihārikabhāvaṃ pucchitvā khandhake āgatanayena ‘‘atilahuṃ kho tvaṃ, moghapurisa, āvatto bāhullāya, yadidaṃ gaṇabandhiya’’nti (mahāva. 75) vigarahito patodābhitunno viya ājānīyo saṃviggamānaso ‘‘yadipāhaṃ idāni parisaṃ nissāya bhagavatā vigarahito, parisaṃyeva pana nissāya pāsaṃsiyo bhaveyya’’nti ussāhajāto sabbe dhutadhamme samādāya vattamāno vipassanaṃ ārabhitvā na cirasseva chaḷabhiñño paṭisambhidāppatto mahākhīṇāsavo hutvā attano nissitake dhutaṅgadhare eva katvā tehi saddhiṃ bhagavantaṃ upasaṅkamitvā santhatasikkhāpade (pārā. 565 ādayo) āgatanayena ‘‘pāsādikā kho tyāyaṃ, upasena, parisā’’ti parisavasena bhagavato santikā laddhapasaṃso ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ samantapāsādikānaṃ yadidaṃ upaseno vaṅgantaputto’’ti (a. ni. 1.213) etadagge ṭhapito asītiyā mahāsāvakesu abbhantaro.

此长老是具寿舍利弗的弟弟，在教法中出家，于学处未制定时受具足戒，满两年后成为戒师，为一位比丘授具足戒后，与他一同去侍奉世尊。世尊询问那位比丘的依止关系时，按照犍度中的说法呵斥道：“你这愚人！太快转向放纵，竟然结党授戒。”他像被鞭子抽打的良马一样，内心震动：“如果我现在因为身处大众之中而被世尊呵斥，或许也能因为身处大众之中而受到称赞。”于是奋发努力，受持所有头陀行，开始修习观，不久就证得六神通、四无碍解，成为大漏尽者。他还让自己的弟子们也修持头陀支，与他们一同去拜见世尊。如已制定的学处中所载，他因其僧团而得到世尊的赞扬：“优波先那，你的僧团确实端严。”世尊将他置于第一位，说道：“诸位比丘，在我的声闻弟子中，最普端严的，就是万甘达子优波先那。”他位列八十大声闻之中。

So ekadivasaṃ pacchābhattaṃ piṇḍapātappaṭikkanto antevāsikesu attano attano divāṭṭhānaṃ gatesu udakakumbhato udakaṃ gahetvā pāde pakkhāletvā gattāni sītiṃ katvā cammakkhaṇḍaṃ attharitvā divāṭṭhāne divāvihāraṃ nisinno attano guṇe āvajjesi. Tassa te anekasatā anekasahassā poṅkhānupoṅkhaṃ upaṭṭhahiṃsu. So ‘‘mayhaṃ tāva sāvakassa sato ime evarūpā guṇā, kīdisā nu kho mayhaṃ satthu guṇā’’ti bhagavato guṇābhimukhaṃ manasikāraṃ pesesi. Te tassa ñāṇabalānurūpaṃ anekakoṭisahassā upaṭṭhahiṃsu. So ‘‘evaṃsīlo me satthā evaṃdhammo evaṃpañño evaṃvimuttī’’tiādinā ca ‘‘itipi so bhagavā arahaṃ sammāsambuddho’’tiādinā ca āvibhāvānurūpaṃ satthu guṇe anussaritvā[Pg.243], tato ‘‘svākkhāto’’tiādinā dhammassa, ‘‘suppaṭipanno’’tiādinā ariyasaṅghassa ca guṇe anussari. Evaṃ mahāthero anekākāravokāraṃ ratanattayaguṇesu āvibhūtesu attamano pamudito uḷārapītisomanassaṃ paṭisaṃvedento nisīdi. Tamatthaṃ dassetuṃ ‘‘āyasmato upasenassa vaṅgantaputtassa rahogatassā’’tiādi vuttaṃ.

有一天，具寿午饭后结束托钵返回，弟子们各自回到自己的日间住处。他从水罐里取水洗脚，使身体感到清凉，铺好皮革坐具，在日间住处安坐着思维自身的功德。他的无数百千种功德接连不断地涌现。他想：“我作为弟子尚且有这样的功德，我的导师的功德又会是怎样的呢？”于是将心念转向世尊的功德，与他的智慧能力相应的无数亿种功德便涌现出来。他这样忆念：“我师具如是戒、具如是法、具如是慧、具如是解脱……”以及“即：彼世尊是阿罗汉、正自觉者……”等等，随顺着自己所领悟的，忆念导师的功德；然后又忆念“法已善说”等法宝的功德，“僧伽善行道”等僧宝的功德。就这样，大长老以多种方式，当三宝的功德在他心中显现时，内心充满喜悦，感受到殊胜的喜和乐，安坐着。为了说明这件事，经中才说“具寿优波先那·万甘达子在隐居时……”等等。

Tattha rahogatassāti rahasi gatassa. Paṭisallīnassāti ekībhūtassa. Evaṃ cetaso parivitakko udapādīti evaṃ idāni vuccamānākāro cittassa vitakko uppajji. Lābhā vata meti ye ime manussattabuddhuppādasaddhāsamadhigamādayo, aho vata me ete lābhā. Suladdhaṃ vata meti yañcidaṃ mayā bhagavato sāsane pabbajjūpasampadāratanattayapayirupāsanādi paṭiladdhaṃ, taṃ me aho vata suṭṭhu laddhaṃ. Tattha kāraṇamāha ‘‘satthā ca me’’tiādinā.

于此，“独处”（rahogatassa）意即去到隐蔽处。“独住”（paṭisallīnassa）意即独一。“如是心中生起此寻思”意即：像这样，即如下所述的样子，心中生起了寻思。“我实有利得”意即：人身、佛陀出世、获得信心等，啊，我确实获得了这些利益。“我真是善得”意即：我在世尊的教法中所获得的，即出家、具足戒、亲近承事三宝等，啊，我真是善得了。于此，以“我的导师……”等句说明其原因。

Tattha diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ satte anusāsatīti satthā. Bhāgyavantatādīhi kāraṇehi bhagavā. Ārakattā kilesehi, kilesārīnaṃ hatattā, saṃsāracakkassa vā arānaṃ hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvā arahaṃ. Sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddhoti ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.123 ādayo) buddhānussatiniddesato gahetabbo.

于此，“导师”(satthā)指能依现世、来世及究竟真实利益，如理教导众生者。世尊(bhagavā)因具足吉祥等缘故。“阿罗汉”(arahaṃ)因远离烦恼、断除烦恼之敌、摧毁轮回之轮的轮辐、堪受资具等供养，以及无有在隐秘处作恶而得名。“正自觉者”(sammāsambuddha)因对一切法正确地、靠自己觉悟而得名。此为简释，详释应从《清净道论》(Visuddhimagga)的〈佛随念的解释〉中求取。

Svākkhāteti suṭṭhu akkhāte, ekantaniyyānikaṃ katvā bhāsite. Dhammavinayeti pāvacane. Tañhi yathānusiṭṭhaṃ paṭipajjamānānaṃ saṃsāradukkhapātato dhāraṇena, rāgādikilese vinayanena ca dhammavinayoti vuccati. Sabrahmacārinoti seṭṭhaṭṭhena brahmasaṅkhātaṃ bhagavato sāsanaṃ ariyamaggaṃ saha caranti paṭipajjantīti sabrahmacārino. Sīlavantoti maggaphalasīlavasena sīlavanto. Kalyāṇadhammāti samādhipaññāvimuttivimuttiñāṇadassanādayo kalyāṇā sundarā dhammā etesaṃ atthīti kalyāṇadhammā. Etena saṅghassa suppaṭipattiṃ dasseti. Sīlesu camhi paripūrakārīti ‘‘ahampi pabbajitvā na tiracchānakathākathiko kāyadaḷhibahulo hutvā vihāsiṃ, atha kho pātimokkhasaṃvarādiṃ catubbidhampi sīlaṃ akhaṇḍaṃ achiddaṃ asabalaṃ akammāsaṃ [Pg.244] bhujissaṃ viññuppasatthaṃ aparāmaṭṭhaṃ katvā paripūrento ariyamaggaṃyeva pāpesi’’nti vadati. Etena heṭṭhimaphaladvayasampattimattano dīpeti. Sotāpannasakadāgāmino hi sīlesu paripūrakārino. Susamāhito camhi ekaggacittoti upacārappanābhedena samādhinā sabbathāpi samāhito ca amhi avikkhittacitto. Iminā samādhismiṃ paripūrakāritāvacanena tatiyaphalasampattimattano dīpeti. Anāgāmino hi samādhismiṃ paripūrakārino. Arahā camhi khīṇāsavoti kāmāsavādīnaṃ sabbaso khīṇattā khīṇāsavo, tato eva parikkhīṇabhavasaṃyojano sadevake loke aggadakkhiṇeyyatāya arahā camhi. Etena attano katakaraṇīyataṃ dasseti. Mahiddhiko camhi mahānubhāvoti adhiṭṭhānavikubbanādiiddhīsu mahatā vasībhāvena samannāgatattā mahiddhiko uḷārassa puññānubhāvassa guṇānubhāvassa ca sampattiyā mahānubhāvo ca asmi. Etena lokiyābhiññānavānupubbavihārasamāpattiyogamattano dīpeti. Abhiññāsu vasībhāvena hi ariyā yathicchitanipphādanena mahiddhikā, pubbūpanissayasampattiyā nānāvihārasamāpattīhi ca visodhitasantānattā mahānubhāvā ca hontīti.

“善说”（svākkhāta），是说得极好的，是已宣说为完全导向出离的。“法与律”（dhammavinaya），是指教法。因为依照教导修行的人，能防止堕入轮回之苦，能调伏贪欲等烦恼，所以称为法与律。“同梵行者”（sabrahmacārī），是指以殊胜之义，与称为梵行的世尊教法、圣道一同修行的人。“具戒者”（sīlavanta），是指以道戒和果戒而持戒的人。“具善法者”（kalyāṇadhamma），是指具有禅定、智慧、解脱、解脱知见等美好的法。这显示了僧团的善实践。“我是诸戒圆满者”，是指‘我出家后，不谈畜生论，不耽于体力，而是守护波罗提木叉律仪等四种戒，使其完整、无缺、无损、无杂、自在、为智者所赞、不为执取，从而圆满修行，最终达到圣道’。这显示了自己证得了下二果。须陀洹和斯陀含是圆满持戒者。“我是善于一心专注者”，是指以近行定和安止定等禅定，完全地专注一心，心不散乱。这是以圆满禅定来说明自己证得了第三果。阿那含是圆满禅定者。“我是阿罗汉，是漏尽者”，是指因为欲漏等诸漏已完全灭尽，故为漏尽者，也因此断尽了有结，在有天人的世间，是堪受最上供养的阿罗汉。这显示了自己已作所应作。“我是有大神力和大威德者”，是指由于在决意神变、变化神变等神通中拥有很大的自在力，所以是有大神力者；由于拥有广大的福德威力与功德威力，所以是有大威德者。这显示了自己拥有世间的神通以及次第禅定的修行。圣者因为在神通方面有自在力，可以随意成就，所以是有大神力者；又因为过去世的因缘具足，并以种种禅定净化了心流，所以是有大威德者。

Bhaddakaṃ me jīvitanti evaṃvidhasīlādiguṇasamannāgatassa me yāvāyaṃ kāyo dharati, tāva sattānaṃ hitasukhameva vaḍḍhati, puññakkhettabhāvato jīvitampi me bhaddakaṃ sundaraṃ. Bhaddakaṃ maraṇanti sace panidaṃ khandhapañcakaṃ ajja vā imasmiṃyeva vā khaṇe anupādāno viya jātavedo nibbāyati, taṃ appaṭisandhikaṃ parinibbānasaṅkhātaṃ maraṇampi me bhaddakanti ubhayattha tādibhāvaṃ dīpeti. Evaṃ mahāthero appahīnasomanassuppilāvitavāsanussannattā uḷārasomanassito dhammabahumānena dhammapītipaṭisaṃvedanena parivitakkesi.

“善哉我命！”像我这样具足戒等功德的人，只要此身尚存，就能增进众生的利益和安乐，因为是福田，所以我的生命也是美好的。“善哉我死！”倘若这五蕴之身，于今日或就在此刻，如无薪之火般熄灭，那无再结生、名为般涅槃的死亡，于我而言也是美好的。此二者皆彰显其如是之性。如是，大长老因其喜悦与欣悦的习气尚未断尽，故心生广大喜悦，由对法的崇敬与法喜的感受而作此思惟。

Taṃ satthā gandhakuṭiyaṃ nisinnova sabbaññutaññāṇena jānitvā jīvite maraṇe ca tassa tādibhāvavibhāvanaṃ imaṃ udānaṃ udānesi. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… udānesī’’ti.

导师在香室中坐着，以一切知智了知他于生死中所展现的如是性后，说出此自说语。是故经言：“尔时，世尊……乃至……说此自说语。”

Tattha yaṃ jīvitaṃ na tapatīti yaṃ khīṇāsavapuggalaṃ jīvitaṃ āyatiṃ khandhappavattiyā sabbena sabbaṃ abhāvato na tapati na bādhati, vattamānameva vā [Pg.245] jīvitaṃ sabbaso saṅkhatadhammattā satipaññāvepullappattiyā sabbattha satisampajaññasamāyogato na bādhati. Yo hi andhaputhujjano pāpajanasevī ayonisomanasikārabahulo akatakusalo akatapuñño, so ‘‘akataṃ vata me kalyāṇa’’ntiādinā vippaṭisārena tapatīti tassa jīvitaṃ taṃ tapati nāma. Itare pana akatapāpā katapuññā kalyāṇaputhujjanena saddhiṃ satta sekhā tapanīyadhammaparivajjanena atapanīyadhammasamannāgamena ca pacchānutāpena na tapantīti na tesaṃ jīvitaṃ tapati. Khīṇāsave pana vattabbameva natthīti pavattidukkhavasena atthavaṇṇanā katā.

此处“生命不灼热”是指，漏尽者的生命，因未来诸蕴的流转已完全止息，故不再有灼热与逼迫；或者说，就现前的生命而言，由于了知一切皆为有为法，且正念与智慧已臻圆满，在任何情况下都与正念正知相应，故不受逼迫。而一个愚痴凡夫，亲近恶人，常行不如理作意，未修善行，未积福德，他会因“我未曾行善”等而追悔灼热，此即所谓“生命灼热”。反之，那些未造恶业、已积福德的贤善凡夫，以及七种有学，因远离了能引生灼热之法，具足了不引生灼热之法，故无追悔，他们的生命便不灼热。至于漏尽者，则更无庸赘言。此处的释义是从流转之苦的角度而作的。

Maraṇante na socatīti maraṇasaṅkhāte ante pariyosāne, maraṇasamīpe vā na socati anāgāmimaggeneva sokassa samugghātitattā. Sa ve diṭṭhapado dhīro, sokamajjhe na socatīti so anabhijjhādīnaṃ catunnaṃ dhammapadānaṃ nibbānasseva vā diṭṭhattā diṭṭhapado, dhitisampannattā dhīro khīṇāsavo socanadhammattā ‘‘sokā’’ti laddhanāmānaṃ avītarāgānaṃ sattānaṃ, sokahetūnaṃ vā lokadhammānaṃ majjhe ṭhatvāpi na socati.

“临终不忧愁”，是指在被称为死亡的最终时刻，或者临死之际，由于不还道已经彻底断除了忧愁，所以不忧愁。那人确实是彻见道迹的智者，即使身处忧愁之中也不忧愁。因为他已经彻见了无贪等四法句或者涅槃本身，所以是“彻见者”；因为他具备坚毅，所以是“智者”。他是漏尽者，即使身处被称为“忧愁”的、未离贪的众生之中，或者身处忧愁之因的世间法之中，也不忧愁。

Idānissa sabbaso sokahetūnaṃ abhāvaṃ dīpetuṃ ‘‘ucchinnabhavataṇhassā’’tiādimāha. Tattha yassa aggamaggena sabbaso ucchinnā bhavataṇhā, so ucchinnabhavataṇho. Tassa avasesakilesānaṃ anavasesavūpasamena santacittassa khīṇāsavabhikkhuno. Vikkhīṇo jātisaṃsāroti jātiādiko –

现在为了说明一切忧愁之因的完全断除，经中才说“已断除有爱者”等。在此，谁以最上道完全断除了有爱，他就是“已断除有爱者”。对于这位烦恼已尽、心已寂静的漏尽比丘来说，其余烦恼亦已无余止息。他的生之轮回已经断尽，即以生为首之轮回——

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, ‘saṃsāro’ti pavuccatī’’ti. –

“诸蕴、界、处之次第，无间地持续流转，故被称为‘轮回’。”

Vuttalakkhaṇo saṃsāro visesato khīṇo. Tasmā natthi tassa punabbhavoti yasmā tassa evarūpassa ariyapuggalassa āyatiṃ punabbhavo natthi, tasmā tassa jātisaṃsāro khīṇo. Kasmā panassa punabbhavo natthi? Yasmā ucchinnabhavataṇho santacitto ca hoti, tasmāti āvattetvā vattabbaṃ. Atha vā vikkhīṇo jātisaṃsāro, tato eva natthi tassa punabbhavoti attho yojetabbo.

具有前述特征的轮回已尤其灭尽。因此，他无有再有。因为对于这样的圣者(ariyapuggala)来说，未来无有再有，所以他的生之轮回已灭尽。为何他无有再有？因为他的有爱已断除，而且心已寂静，所以（无有再有）——应当回溯此理而说。或者说，生之轮回已灭尽，正因如此他无有再有——应如是理解其义。

Navamasuttavaṇṇanā niṭṭhitā.

第九经释义终。

10. Sāriputtaupasamasuttavaṇṇanā

10. 舍利弗寂止经释义

40. Dasame [Pg.246] attano upasamanti sāvakapāramīmatthakappattiyā hetubhūtaṃ aggamaggena attano anavasesakilesavūpasamaṃ.

40. 在第十经中，“自己的寂静”是指，以最上道使自己所有烦恼无余止息，此乃声闻波罗蜜达到顶点的因缘。

Āyasmā hi sāriputto anupasantakilesānaṃ sattānaṃ rāgādikilesajanitasantāpadarathapariḷāhadukkhañceva kilesābhisaṅkhāranimittaṃ jātijarābyādhimaraṇasokaparidevādidukkhañca paccakkhato disvā atītānāgatepi nesaṃ vaṭṭamūlakadukkhaṃ parituletvā karuṇāyamāno attanāpi puthujjanakāle anubhūtaṃ kilesanimittaṃ vā anappakaṃ dukkhaṃ anussaritvā ‘‘īdisassa nāma mahādukkhassa hetubhūtā kilesā idāni me suppahīnā’’ti attano kilesavūpasamaṃ abhiṇhaṃ paccavekkhati. Paccavekkhanto ca ‘‘ime ettakā kilesā sotāpattimaggena upasamitā, ettakā sakadāgāmimaggena, ettakā anāgāmimaggena, ettakā arahattamaggena upasamitā’’ti taṃtaṃmaggañāṇehi odhiso kilesānaṃ upasamitabhāvaṃ paccavekkhati, tena vuttaṃ – ‘‘attano upasamaṃ paccavekkhamāno’’ti.

具寿舍利弗亲见烦恼未止息的众生，因贪等烦恼而生的焦热、苦恼、热恼之苦，以及由烦恼行所引生的生、老、病、死、愁、悲等苦，并衡量其过去与未来轮回之根本苦，从而生起悲悯。他亦忆念自己为凡夫(puthujjana)时所经历的由烦恼所引生的不小之苦，并思惟：“此等导致如是大苦的烦恼，如今已被我善断。”因此，他恒常省察自身烦恼的止息。省察时，他如此思惟：“此等烦恼已由预流道(sotāpattimagga)所止息，此等已由一来道(sakadāgāmimagga)所止息，此等已由不还道(anāgāmimagga)所止息，此等已由阿罗汉道(arahattamagga)所止息。”他以各各道智，分别省察烦恼已止息的状态，是故说：“省察自身的寂静”。

Apare ‘‘thero arahattaphalasamāpattiṃ samāpajjitvā taṃ paccavekkhitvā ‘imassa vatāyaṃ santapaṇītabhāvo accantasantāya asaṅkhatāya dhātuyā ārammaṇato, sayañca sammadeva kilesavūpasamato’ti evaṃ abhiṇhaṃ upasamaṃ paccavekkhatī’’ti vadanti. Aññe pana ‘‘anavasesakilesānaṃ upasamapariyosāne jātaṃ aggaphalamevettha upasamo nāma, taṃ paccavekkhamāno nisinno’’ti.

另有人言：“长老入阿罗汉果定(arahattaphalasamāpatti)后，省察之，思惟：‘此诚为寂静、殊胜之状态，乃因以究竟寂静之无为界(asaṅkhatā dhātu)为所缘，且自身亦因烦恼之正当止息故。’如是恒常省察寂静。”又有人言：“于一切烦恼无余止息之终点所生起的至上之果，于此即名为‘寂静’，他坐而省察之。”

Etamatthaṃ viditvāti yadidaṃ āyasmato sāriputtassa mahāpaññatādihetubhūtaṃ sāvakesu anaññasādhāraṇaṃ kilesappahānaṃ aggaphalaṃ vā upasamapariyāyena vuttaṃ, tassa paccavekkhaṇasaṅkhātaṃ atthaṃ sabbākārato viditvā tadanubhāvadīpakaṃ imaṃ udānaṃ udānesi.

“了知此义故”者，此义即：具寿舍利弗的大慧等之因，于声闻中无与伦比的烦恼断除，或以“寂静”之名而说的至上之果。佛陀从各方面了知此中以省察为名的义理后，为彰显其威力，而说此优陀那(udāna)。

Tattha upasantasantacittassāti upasantameva hutvā santaṃ cittaṃ etassāti upasantasantacitto. Samāpattiyā vikkhambhanena hi upasantakilesattā upasantacittaṃ na sabbathā ‘‘upasantasanta’’nti vuccati tassa upasamassa anaccantikabhāvato, na tathā aggamaggena. Tena pana accantameva kilesānaṃ samucchinnattā arahato cittaṃ puna kilesānaṃ anupasametabbatāya samathavipassanāheṭṭhimamaggehi upasantakilesaṃ hutvā accantasantabhāvatova [Pg.247] ‘‘upasantasanta’’nti vuccati. Tena vuttaṃ – ‘‘upasantameva hutvā santaṃ cittaṃ etassāti upasantasantacitto’’ti. Upasantanti vā upasamo vuccati, tasmā ‘‘upasantasantacittassā’’ti accantūpasamena santacittassāti attho.

此中，“心已寂止而寂静者”(upasantasantacittassa)，是谓其心已寂止而寂静，故为“心已寂止而寂静者”。因为通过等至(samāpatti)的镇伏，烦恼虽已止息，但心尚不能完全被称为“已寂止而寂静”，因其止息并非究竟；最上道则不然。阿罗汉的心，因已究竟断除烦恼，不须再由止(samatha)与观(vipassanā)的下位道来平息，其状态已达究竟寂静，故被称为“已寂止而寂静”。是故言：“其心已寂止而寂静，故为心已寂止而寂静者。”又，“已寂止”(upasanta)亦即“寂止”(upasamo)之义，因此“心已寂止而寂静者”意为：以究竟之寂止而心寂静者。

Atha vā satipi sabbesaṃ khīṇāsavānaṃ anavasesakilesavūpasame sāvakapāramīñāṇassa pana matthakappattihetubhūto sāvakesu anaññasādhāraṇo saviseso dhammasenāpatino kilesavūpasamoti dassetuṃ satthā upasantasaddena visesetvā āha ‘‘upasantasantacittassā’’ti.

又或，一切漏尽者虽皆已无余止息烦恼，然法将(dhammasenāpati)舍利弗的烦恼止息，乃其声闻波罗蜜智达于顶点之因，于诸弟子中无与伦比、尤为殊胜。为显示此义，导师特以“已寂止”(upasanta)一词加以区别，而说“心已寂止而寂静者”。

Tatrāyamattho – bhusaṃ daḷhaṃ vā santaṃ upasantaṃ, tena upasantena upasantameva hutvā santaṃ upasantasantaṃ, tādisaṃ cittaṃ etassāti sabbaṃ purimasadisameva. Tathā hesa bhagavatā – ‘‘sāriputto, bhikkhave, mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño’’tiādinā (ma. ni. 3.93) anekapariyāyena vaṇṇito thomito. Netticchinnassāti netti vuccati bhavataṇhā saṃsārassa nayanato, sā netti chinnā etassāti netticchinno. Tassa netticchinnassa, pahīnataṇhassāti attho. Mutto so mārabandhanāti so evaṃvidho parikkhīṇabhavasaṃyojano sabbasmā mārabandhanato mutto, na tassa mārabandhanamocanāya karaṇīyaṃ atthi, tasmā dhammasenāpati attano upasamaṃ paccavekkhatīti. Sesaṃ vuttanayameva.

此处的意思是：非常坚固或寂静，因那寂止而成为寂静，寂止而寂静，具此心者。一切皆与前述相同。正如世尊以多种方式赞叹说：“诸比丘，舍利弗有大慧、广慧、速慧、捷慧、利慧、决择慧。”（《中部》3.93）等等。“断导引者(Netticchinnassa)”是说：导引(netti)被称为有爱(bhavataṇhā)，因其引导轮回，他已断此导引，故称“断导引者”。“断导引者”之义为“已断渴爱者”。“他从魔之系缚中解脱”是说：像这样有结已尽者，已从一切魔之系缚中解脱，他无须再为解脱魔之系缚而有所作为。因此，法将省察自身的寂静。其余皆如前述。

Dasamasuttavaṇṇanā niṭṭhitā.

第十经释义终。

Niṭṭhitā ca meghiyavaggavaṇṇanā.

梅吉亚品释义终。

5. Soṇavaggo

5. 苏那品

1. Piyatarasuttavaṇṇanā

1. 最爱者经释义

41. Mahāvaggassa [Pg.248] paṭhame mallikāya deviyā saddhinti mallikāya nāma attano mahesiyā saha. Uparipāsādavaragatoti pāsādavarassa upari gato. Kocañño attanā piyataroti koci añño attanā piyāyitabbataro. Atthi nu kho teti ‘‘kiṃ te atthī’’ti deviṃ pucchati.

41. 《大品》第一经中，“与茉莉夫人(Mallikādevī)一起(saddhiṃ)”是说：与名为茉莉的自己的王后一起。“登上高楼顶层(Uparipāsādavaragato)”是说：登上高楼的顶上。“有谁比自己更可爱(koci añño attanā piyataro)”是说：有任何其他人比自己更应被爱吗？“于汝有耶(Atthi nu kho te)”是说：他如此问王后。

Kasmā pucchati? Ayañhi sāvatthiyaṃ duggatamālākārassa dhītā. Ekadivasaṃ āpaṇato pūvaṃ gahetvā mālārāmaṃ gantvā ‘‘khādissāmī’’ti gacchantī paṭipathe bhikkhusaṅghaparivutaṃ bhagavantaṃ bhikkhācāraṃ pavisantaṃ disvā pasannacittā taṃ bhagavato adāsi. Satthā tathārūpe ṭhāne nisīdanākāraṃ dassesi. Ānandatthero cīvaraṃ paññāpetvā adāsi. Bhagavā tattha nisīditvā taṃ pūvaṃ paribhuñjitvā mukhaṃ vikkhāletvā sitaṃ pātvākāsi. Thero ‘‘ko imissā, bhante, dānassa vipāko bhavissatī’’ti pucchi. ‘‘Ajjesā, ānanda, tathāgatassa paṭhamaṃ bhojanaṃ adāsi, ajjeva kosalarañño aggamahesī bhavissati piyā manāpā’’ti. Taṃ divasameva ca rājā kāsigāme bhāgineyyena saddhiṃ yujjhitvā parājito palāyitvā āgato nagaraṃ pavisanto ‘‘balakāyassa āgamanaṃ āgamessāmī’’ti taṃ mālārāmaṃ pāvisi. Sā rājānaṃ āgataṃ passitvā tassa vattamakāsi. Rājā tassā vatte pasīditvā pitaraṃ pakkosāpetvā mahantaṃ issariyaṃ datvā taṃ antepuraṃ paṭiharāpetvā aggamahesiṭṭhāne ṭhapesi. Athekadivasaṃ rājā cintesi – ‘‘mayā imissā mahantaṃ issariyaṃ dinnaṃ, yaṃnūnāhaṃ imaṃ puccheyyaṃ ‘ko te piyo’ti? Sā ‘tvaṃ me, mahārāja, piyo’ti vatvā, puna maṃ pucchissati, athassāhaṃ ‘mayhampi tvaṃyeva piyā’ti vakkhāmī’’ti. Iti so aññamaññaṃ vissāsajananatthaṃ sammodanīyaṃ karonto pucchi.

他为何发问？因为这位女子是舍卫城(Sāvatthī)一位贫穷花匠的女儿。有一天，她从店里买了糕点，准备去花园享用，在路上看见世尊被比丘僧团围绕着正在乞食，心生欢喜，就把糕点供养了世尊。世尊示意了一个可以坐下的地方。阿难长老铺好袈裟给世尊坐。世尊在那里坐下，吃完糕点，漱口后露出微笑。长老问道：“世尊，她这次布施会有什么果报呢？”“阿难，今天她供养了如来第一份食物，今天她就会成为憍萨罗国王最尊贵的王后，受人喜爱。”就在那天，国王在迦尸村(Kāsigāma)与外甥作战失败逃跑，回到城里，心想“我要等待军队到来”，就进入了那个花园。那女子看见国王来了，就上前服侍。国王对她的服侍感到满意，叫来她的父亲，给了他很多财富，把她迎入后宫，立为最尊贵的王后。后来有一天，国王心想：“我已经给了她很大的财富，不如我问问她‘你最爱的人是谁’？如果她说‘大王，您是我最爱的人’，再反过来问我，我就回答说‘你也是我最爱的人’。”就这样，为了增进彼此的信任，他以亲切的话语问她。

Devī pana paṇḍitā buddhupaṭṭhāyikā saṅghupaṭṭhāyikā ‘‘nāyaṃ pañho rañño mukhaṃ ulloketvā kathetabbo’’ti cintetvā yathābhūtameva vadantī ‘‘natthi kho me, mahārāja, kocañño attanā piyataro’’ti [Pg.249] āha. Vatvāpi attanā byākatamatthaṃ upāyena rañño paccakkhaṃ kātukāmā ‘‘tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’’ti tatheva rājānaṃ pucchi yathā raññā sayaṃ puṭṭhā. Rājāpi tāya sarasalakkhaṇena kathitattā nivattituṃ asakkonto sayampi sarasalakkhaṇeneva kathento tatheva byākāsi yathā deviyā byākataṃ.

然而，那位聪慧的王后，既是佛陀的侍者，也是僧团的侍者，心想：“此问不应看国王脸色作答。”于是如实说道：“大王，于我而言，实无有比自己更可爱者。”说完，为令国王亲自领会她所阐明之理，便善巧地反问国王：“那么大王，于您而言，可有比自己更可爱者？”一如国王方才问她那样。国王因她言辞恳切，无法回避，也同样恳切地作答，一如王后所答。

Byākaritvā ca mandadhātukatāya evaṃ cintesi – ‘‘ahaṃ rājā pathavissaro mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi, mayhaṃ tāva yuttaṃ ‘attanā piyataraṃ aññaṃ na passāmī’ti, ayaṃ pana vasalī hīnajaccā samānā mayā ucce ṭhāne ṭhapitā sāmibhūtaṃ maṃ na tathā piyāyati, ‘attāva piyataro’ti mama sammukhā vadati, yāva kakkhaḷā vatāya’’nti anattamano hutvā ‘‘nanu te tīṇi ratanāni piyatarānī’’ti codesi. Devī ‘ratanattayaṃpāhaṃ deva attano saggasukhaṃ mokkhasukhañca patthayantī sampiyāyāmi, tasmā attāva me piyataro’’ti āha. Sabbo cāyaṃ loko attadatthameva paraṃ piyāyati, puttaṃ patthentopi ‘‘ayaṃ maṃ jiṇṇakāle posessatī’’ti pattheti, dhītaraṃ ‘‘mama kulaṃ vaḍḍhissatī’’ti, bhariyaṃ ‘‘mayhaṃ pāde paricarissatī’’ti, aññepi ñātimittabandhave taṃtaṃkiccavasena, iti attadatthameva sampassanto loko paraṃ piyāyatīti. Ayañhi deviyā adhippāyo.

国王听后，因心性迟钝而思忖：“我为国王，乃大地之主，征服广袤国土而居，于我而言，‘未见有比自己更可爱者’，此乃理所当然。然此卑贱出身之女，为我置于高位，却不如此珍爱我这夫主，竟当我面言‘自己才是更可爱者’，此女何其强硬！”国王心生不悦，质问道：“难道三宝于你不是更可爱吗？”王后答道：“大王，我珍爱三宝，是为求自身的天界之乐与解脱之乐，是故，自己于我而言才是更可爱者。”世间一切众人，皆为己利而爱他人。祈求儿子，是想“他能于我晚年时奉养我”；祈求女儿，是想“她能光耀我家族”；迎娶妻子，是想“她能侍奉于我”；对于其他亲友，亦是因各有其用。是故，世人皆是着眼于自身利益而爱他人。此即王后之意趣。

Atha rājā cintesi – ‘‘ayaṃ mallikā kusalā paṇḍitā nipuṇā ‘attāva me piyataro’ti vadati, mayhampi attāva piyataro hutvā upaṭṭhāti, handāhaṃ imamatthaṃ satthu ārocessāmi, yathā ca me satthā byākarissati, tathā naṃ dhāressāmī’’ti. Evaṃ pana cintetvā satthu santikaṃ upasaṅkamitvā tamatthaṃ ārocesi. Tena vuttaṃ – ‘‘atha kho rājā pasenadi kosalo…pe… piyataro’’ti.

于是国王心想：“这位茉莉夫人(Mallikā)聪慧、贤明、善巧，她说‘自己对自己来说才是更可爱的’。对我来说，自己也确实是更可爱的。那么，我应将此事禀告导师，导师如何为我解说，我就如何受持。”他这样思量后，便去到导师那里，将此事禀告了他。因此经中说：“当时，憍萨罗(Kosala)的波斯匿王(Pasenadi)……乃至……更可爱。”

Etamatthaṃ viditvāti etaṃ ‘‘loke sabbasattānaṃ attāva attano piyataro’’ti raññā vuttamatthaṃ sabbaso jānitvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi.

了知此事后，即完全明白国王所说“对于世间一切众生，自己对自己而言是更可爱的”此义，为阐明其义，（世尊）诵此感兴语。

Tattha sabbā disā anuparigamma cetasāti sabbā anavasesā dasapi disā pariyesanavasena cittena anugantvā. Nevajjhagā piyataramattanā kvacīti attanā atisayena piyaṃ aññaṃ koci puriso sabbussāhena pariyesanto [Pg.250] kvaci katthaci sabbadisāsu neva adhigaccheyya na passeyya. Evaṃ piyo puthu attā paresanti evaṃ kassaci attanā piyatarassa anupalabbhanavasena puthu visuṃ visuṃ tesaṃ tesaṃ sattānaṃ attāva piyo. Tasmā na hiṃse paramattakāmoti yasmā evaṃ sabbopi satto attānaṃ piyāyati attano sukhakāmo dukkhappaṭikūlo, tasmā attakāmo attano hitasukhaṃ icchanto paraṃ sattaṃ antamaso kunthakipillikaṃ upādāya na hiṃse na haneyya na pāṇileḍḍudaṇḍādīhipi viheṭheyya. Parassa hi attanā kate dukkhe taṃ tato saṅkamantaṃ viya kālantare attani sandissati. Ayañhi kammānaṃ dhammatāti.

在此，“以心遍行一切方向”意即以寻访之心随行于所有无遗的十方。“无论在何处，都未曾发现比自我更可爱者”意即无论任何人如何竭尽全力在所有方向上寻访，在任何地方都不能获得或见到比自己更可爱的人。“如此，对于其他人来说，各自的自我也是可爱的”意即因为无法寻得比自我更可爱者，所以对各个不同的众生来说，各自的自我就是可爱的。“因此，珍爱自我者不应伤害他人”意即因为一切众生都珍爱自我，乐于安乐而厌恶痛苦，所以珍爱自我、欲求自己利益安乐的人，不应伤害他人，乃至对于昆虫与蚂蚁(kunthakipillika)，也不应该伤害、杀害，甚至用手、土块、棍棒等来侵扰。因为加诸于他人的痛苦，就像会转移一样，最终会在未来显现在自己身上。这确实是诸业的法性。

Paṭhamasuttavaṇṇanā niṭṭhitā.

第一经释义终。

2. Appāyukasuttavaṇṇanā

2. 短命经释义

42. Dutiye acchariyaṃ, bhanteti idampi meghiyasutte viya garahaṇacchariyavasena veditabbaṃ. Yāva appāyukāti yattakaṃ parittāyukā, atiittarajīvitāti attho. Sattāhajāteti sattāhena jāto sattāhajāto. Tasmiṃ sattāhajāte, jātassa sattame ahanīti attho. Tusitaṃ kāyaṃ upapajjīti tusitaṃ devanikāyaṃ paṭisandhiggahaṇavasena upapajji.

42. 第二，“稀有啊，尊者！”此句应如《梅吉亚经》(Meghiyasutta)中所言，理解为带有呵责意味的稀有。“寿命何其短”，意为寿命何其短暂，生命极其短促。“出生七日者”，即出生七日之人。于彼出生七日者，意为出生后的第七日。“投生兜率天身”，即以结生方式投生于兜率天众之中。

Ekadivasaṃ kira thero pacchābhattaṃ divāṭṭhāne nisinno lakkhaṇānubyañjanappaṭimaṇḍitaṃ sobhaggappattaṃ dassanānuttariyabhūtaṃ bhagavato rūpakāyasiriṃ manasi karitvā, ‘‘aho buddhānaṃ rūpakāyasampatti dassanīyā samantapāsādikā manoharā’’ti uḷāraṃ pītisomanassaṃ paṭisaṃvedento evaṃ cintesi – ‘‘vijātamātuyā nāma virūpopi putto surūpo viya manāpo hoti, sace pana buddhānaṃ mātā mahāmāyā devī dhareyya, kīdisaṃ nu kho tassā bhagavato rūpadassane pītisomanassaṃ uppajjeyya, mahājāni kho mayhaṃ mahāmātu deviyā, yā sattāhajāte bhagavati kālakatā’’ti. Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā attano parivitakkitaṃ ārocento tassā kālakiriyaṃ garahanto ‘‘acchariyaṃ, bhante’’tiādimāha.

据说有一天，长老午饭后在白天的住所坐着，心中忆念世尊那由相好所庄严、达到辉煌、见者无上的色身之美，感受到极大的喜悦和愉悦，心想：“啊，诸佛的色身成就真是悦意、普端严、令人着迷！”接着他又思索：“对于生母来说，即使是相貌丑陋的儿子，也像是相貌英俊的孩子一样可爱。如果世尊的母亲摩诃摩耶皇后(Mahāmāyā devī)还在世，看到世尊的容貌，会生起何等喜悦和愉悦啊！摩诃摩耶皇后的损失真是巨大，她在世尊出生七日后就去世了。”他这样想了之后，就去到世尊那里，向世尊陈述自己的思索，并对她的早逝感到惋惜，说道：“稀有啊，尊者！”等等。

Keci [Pg.251] panāhu – ‘‘mahāpajāpati gotamī bhagavantaṃ mahatā āyāsena pabbajjaṃ yācitvāpi paṭikkhittā, mayā pana upāyena yācito bhagavā aṭṭhagarudhammappaṭiggahaṇavasena tassā pabbajjaṃ upasampadañca anujāni, sā te dhamme paṭiggahetvā laddhapabbajjūpasampadā bhagavato dutiyaṃ parisaṃ uppādetvā catutthāya parisāya paccayo ahosi. Sace pana bhagavato janetti mahāmāyā devī dhareyya, evametā cubhopi khattiyabhaginiyo ekato hutvā imaṃ sāsanaṃ sobheyyuṃ, bhagavā ca mātari bahumānena mātugāmassa sāsane pabbajjaṃ upasampadañca sukheneva anujāneyya, appāyukatāya panassā kasirena nipphannamidanti iminā adhippāyena thero bhagavato santike ‘acchariyaṃ, bhante’tiādimāhā’’ti. Taṃ akāraṇaṃ. Bhagavā hi mātuyā vā aññassa vā mātugāmassa attano sāsane pabbajjaṃ anujānanto garukaṃyeva katvā anujānāti, na lahukaṃ ciraṭṭhitikāmatāyāti.

又有人说：“摩诃波阇波提·乔达弥(Mahāpajāpatī Gotamī)虽以极大努力向世尊请求出家，却被拒绝。而我以善巧方便请求后，世尊便以接受八敬法为条件，允许了她的出家与具足戒。她接受了那些法之后，获得了出家与具足戒，为世尊建立了第二众(比丘尼众)，并成为第四众(优婆夷众)的助缘。如果世尊的生母摩诃摩耶夫人(Mahāmāyā devī)还在世，这两位刹帝利姐妹就能一同庄严此教法，而世尊也会出于对母亲的敬重，轻易地允许女性在教法中出家并受具足戒。但因她寿命短促，此事才艰难成就。”长老怀着这个意趣，在世尊面前说了“稀有啊，尊者！”等等。此说不合理。因为世尊无论是允许自己的母亲，还是其他女性在他的教法中出家，都是郑重其事地允许，而非轻率地允许，这是为了教法的长久住立。

Apare panāhu – ‘‘dasabalacatuvesārajjādike anaññasādhāraṇe anantāparimāṇe buddhaguṇe thero manasi karitvā yā evaṃ mahānubhāvaṃ nāma loke aggapuggalaṃ satthāraṃ kucchinā dasa māse parihari, sā buddhamātā kassaci paricārikā bhavissatīti ayuttamidaṃ. Kasmā? Satthu guṇānucchavikamevetaṃ, yadidaṃ sattāhajāte bhagavati janetti kālaṃ karoti, kālakatā ca tusitesu uppajjatīti acchariyabbhutacittajāto hutvā taṃ attano vitakkuppādanaṃ bhagavato ārocento ‘acchariyaṃ, bhante’tiādivacanaṃ avocā’’ti.

再者，另有人说：“长老思惟十力、四无畏等无量无边、不共世间的佛陀功德时，心想：‘那位曾怀胎十月、具有如此大威力、堪称世间最上者(aggapuggala)的导师，他的母亲（后来）会成为任何人的妻子，这是不合宜的。为什么呢？这正与导师的功德相应，即：世尊出生七日后，生母便去世了，去世后投生于兜率天。’长老生起稀有、未曾有之心，为了向世尊禀告自己产生的这个想法，便说了“稀有啊，尊者！”等语。”

Satthā pana yasmā sattāhajātesu bodhisattesu bodhisattamātu kālakiriyā dhammatā siddhā, tasmā taṃ dhammataṃ paridīpento ‘‘evametaṃ, ānandā’’tiādimāha. Sā panāyaṃ dhammatā yasmā yathā sabbe bodhisattā pāramiyo pūretvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā āyupariyosāne dasasahassacakkavāḷadevatāhi sannipatitvā abhisambodhiṃ pattuṃ manussaloke paṭisandhiggahaṇāya ajjhesitā kāladīpadesakulāni viya janettiyā āyuparimāṇampi oloketvā paṭisandhiṃ gaṇhanti, ayampi bhagavā bodhisattabhūto tatheva tusitapure ṭhito pañca mahāvilokanāni vilokento sattadivasādhikadasamāsaparimāṇaṃ [Pg.252] mātuyā āyuparimāṇaṃ paricchinditvā ‘‘ayaṃ mama paṭisandhiggahaṇassa kālo, idāni uppajjituṃ vaṭṭatī’’ti ñatvāva paṭisandhiṃ aggahesi, tasmā sabbabodhisattānaṃ āciṇṇasamāciṇṇavaseneva veditabbaṃ. Tenāha bhagavā – ‘‘appāyukā hi, ānanda, bodhisattamātaro hontī’’tiādi.

然而，导师为了阐明“菩萨出生七日后，菩萨母必定命终”这一法性，所以说了“正是如此，阿难(Ānanda)”等语。此法性之所以如此，是因为所有菩萨圆满诸波罗蜜后，会往生到兜率天(Tusita)天宫，在那里住到寿尽。寿命终了时，一万个轮围世界的诸天神会前来集会，为使他证得正自觉，而请求他在人世间投生。菩萨们会观察时代、洲、国、家族以及母亲的寿命，然后才领受投生。这位世尊在身为菩萨时也是这样，住在兜率天宫，进行五种大观察，确定母亲的寿命为十个月又七日，了知“现在是我领受投生的时刻了”，才领受了投生。因此，当知这是所有菩萨一贯的做法。所以世尊说：“阿难，菩萨的母亲寿命都很短促”等等。

Tattha kālaṃ karontīti yathāvuttaāyuparikkhayeneva kālaṃ karonti, na vijātapaccayā. Carimattabhāvehi bodhisattehi vasitaṭṭhānaṃ cetiyagharasadisaṃ hoti, na aññesaṃ paribhogārahaṃ, na ca sakkā bodhisattamātaraṃ apanetvā aññaṃ aggamahesiṭṭhāne ṭhapetunti tattakaṃ eva bodhisattamātu āyuppamāṇaṃ hoti, tasmā tadā kālaṃ karonti. Imameva hi atthaṃ sandhāya mahābodhisattā pañcamaṃ mahāvilokanaṃ karonti.

于此，“命终”是指如前所述，仅因寿尽而死，并非因生产之故。菩萨于最后有(carimattabhāva)中所住之处，犹如塔庙，非他人所能使用。再者，既不能废黜菩萨之母而另立他人于第一王后之位，故菩萨母的寿命仅有尔许，届时便会命终。大菩萨们正是缘此义而作第五种大观察。

Katarasmiṃ pana vaye kālaṃ karontīti? Majjhimavaye. Paṭhamavayasmiñhi sattānaṃ attabhāve chandarāgo balavā hoti, tena tadā sañjātagabbhā itthiyo yebhuyyena gabbhaṃ anurakkhituṃ na sakkonti. Gaṇheyyuṃ ce, gabbho bahvābādho hoti. Majjhimavayassa pana dve koṭṭhāse atikkamitvā tatiyakoṭṭhāse vatthu visadaṃ hoti, visade vatthumhi nibbattadārakā arogā honti, tasmā bodhisattamātaro paṭhamavaye sampattiṃ anubhavitvā majjhimavayassa tatiyakoṭṭhāse vijāyitvā kālaṃ karontīti.

那么，她们在哪一年龄段命终呢？在中年。因为在青年期，有情对自身的欲乐贪求很强，因此那时怀孕的妇女大多无法守护好胎儿。即使怀上了，胎儿也会多病。但在中年期的后三分之一阶段，身体基础会变得清净，在清净的身体基础中出生的孩子会健康无病。因此，菩萨的母亲们在青年期享受福报，在中年期的第三阶段生产后便命终了。

Etamatthaṃ viditvāti etaṃ bodhisattamātu aññesañca sabbasattānaṃ attabhāve āyussa maraṇapariyosānataṃ viditvā tadatthavibhāvanamukhena anavajjappaṭipattiyaṃ ussāhadīpakaṃ imaṃ udānaṃ udānesi.

“了知此义后”，即是了知菩萨母以及其他一切有情，其生命的存在以死亡为终结。为了阐明此义，并以此激发无过失的修行之精进，（世尊）发出了这句自说语（udāna）。

Tattha ye kecīti aniyamaniddeso. Bhūtāti nibbattā. Bhavissantīti anāgate nibbattissanti. Vāsaddo vikappattho, apisaddo sampiṇḍanattho. Tena nibbattamānepi saṅgaṇhāti. Ettāvatā atītādivasena tiyaddhapariyāpanne satte anavasesato pariyādiyati. Apica gabbhaseyyakasattā gabbhato nikkhantakālato paṭṭhāya bhūtā nāma, tato pubbe bhavissanti nāma. Saṃsedajūpapātikā paṭisandhicittato parato bhūtā [Pg.253] nāma, tato pubbe uppajjitabbabhavavasena bhavissanti nāma. Sabbepi vā paccuppannabhavavasena bhūtā nāma, āyatiṃ punabbhavavasena bhavissanti nāma. Khīṇāsavā bhūtā nāma. Te hi bhūtā eva, na puna bhavissantīti, tadaññe bhavissanti nāma.

在此，“任何”(ye keci)是无限定的解释。“已有”(bhūtā)是指已生成的。“将有”(bhavissanti)是指未来将生成的。“或”(vā)一词是抉择义，“亦”(api)一词是总括义。因此，这也包含了正在生成的有情。至此，以过去等三时，无余地遍摄了诸有情。再者，胎生有情从出胎之时起名为“已有”，在此之前名为“将有”。湿生和化生有情从结生心之后名为“已有”，在此之前，依其当生之有名为“将有”。或是一切有情依现在有名为“已有”，依未来再有名为“将有”。诸漏尽者名为“已有”，因为他们确实是“已有”，不会再“将有”；除他们之外的其他人则名为“将有”。

Sabbe gamissanti pahāya dehanti sabbe yathāvuttabhedā sabbabhavayonigativiññāṇaṭṭhitisattāvāsādivasena anekabhedabhinnā sattā dehaṃ attano sarīraṃ pahāya nikkhipitvā paralokaṃ gamissanti, asekkhā pana nibbānaṃ. Ettha koci acavanadhammo nāma natthīti dasseti. Taṃ sabbajāniṃ kusalo viditvāti tadetaṃ sabbassa sattassa jāniṃ hāniṃ maraṇaṃ, sabbassa vā sattassa jāniṃ vināsaṃ pabhaṅgutaṃ kusalo paṇḍitajātiko maraṇānussativasena aniccatāmanasikāravasena vā jānitvā. Ātāpiyo brahmacariyaṃ careyyāti vipassanāya kammaṃ karonto ātāpiyasaṅkhātena vīriyena samannāgatattā ātāpiyo catubbidhasammappadhānavasena āraddhavīriyo anavasesamaraṇasamatikkamanūpāyaṃ maggabrahmacariyaṃ careyya, paṭipajjeyyāti attho.

“一切众生终将舍身而去”：是指如前所述，因种种有、生、趣、识住、众生居等差异而千差万别的一切众生，都将舍弃自己的身体，抛下此躯前往来世，唯有无学之人趋向涅槃。此处显示没有任何不坏灭法。“智者当知此衰败”：智者通过修习死随念或作意无常，了知一切众生之衰败、减损、死亡，或一切众生之衰败、毁灭、败坏。“精勤者当行梵行”：修习观(vipassanā)者，因具足名为“精勤”的精进，故为“精勤者”；又通过四种正勤而发起精进，应行于作为彻底超越死亡之方法的道梵行，义即应当奉行。

Dutiyasuttavaṇṇanā niṭṭhitā.

第二经释义终。

3. Suppabuddhakuṭṭhisuttavaṇṇanā

3. 善觉麻风病人经释义

43. Tatiye rājagahe suppabuddho nāma kuṭṭhī ahosīti suppabuddhanāmako eko puriso rājagahe ahosi. So ca kuṭṭhī kuṭṭharogena bāḷhavidūsitagatto. Manussadaliddoti yattakā rājagahe manussā tesu sabbaduggato. So hi saṅkārakūṭavatiādīsu manussehi chaḍḍitapilotikakhaṇḍāni sibbitvā paridahati, kapālaṃ gahetvā gharā gharaṃ gantvā laddhaācāmaucchiṭṭhabhattāni nissāya jīvati, tampi pubbe katakammapaccayā na yāvadatthaṃ labhati. Tena vuttaṃ ‘‘manussadaliddo’’ti. Manussakapaṇoti manussesu paramakapaṇataṃ patto. Manussavarākoti manussānaṃ hīḷitaparibhūtatāya ativiya dīno. Mahatiyā parisāyāti mahatiyā bhikkhuparisāya ceva upāsakaparisāya ca.

43. 在王舍城(Rājagaha)有个名叫善觉(Suppabuddha)的麻风病人。他身患麻风病，身体严重溃烂。所谓“人间赤贫者”，是因为他在王舍城所有人中最为困苦。他拾取人们丢弃在垃圾堆等处的破布碎片缝补成衣，拿着瓦钵挨家挨户乞讨，依靠别人施舍的残羹剩饭度日，即便如此，也因过去所造之业而无法获得足够的食物，因此被称为“人间赤贫者”。所谓“人间贫贱者”，是指他在人群中落入最贫贱的境地。所谓“人间可怜者”，是指他因被人们轻视侮辱而极为可怜。所谓“在大众中”，指的是在庞大的比丘大众和优婆塞大众之中。

Ekadivasaṃ [Pg.254] kira bhagavā mahābhikkhusaṅghaparivāro rājagahaṃ piṇḍāya pavisitvā bhikkhūnaṃ sulabhapiṇḍapātaṃ katvā pacchābhattaṃ piṇḍapātappaṭikkanto katipayabhikkhuparivāro nikkhanto yehi dānaṃ dinnaṃ, tesaṃ upāsakānaṃ avasesabhikkhūnañca āgamanaṃ āgamayamāno antonagareyeva aññatarasmiṃ ramaṇīye padese aṭṭhāsi. Tāvadeva bhikkhū tato tato āgantvā bhagavantaṃ parivāresuṃ, upāsakāpi ‘‘anumodanaṃ sutvā vanditvā nivattissāmā’’ti bhagavantaṃ upasaṅkamiṃsu, mahāsannipāto ahosi. Bhagavā nisīdanākāraṃ dassesi. Tāvadeva buddhārahaṃ āsanaṃ paññāpesuṃ. Atha bhagavā asītianubyañjanappaṭimaṇḍitehi dvattiṃsamahāpurisalakkhaṇehi virocamānāya byāmappabhāparikkhepasamujjalāya nīlapītalohitodātamañjeṭṭhapabhassarānaṃ vasena chabbaṇṇabuddharaṃsiyo vissajjentiyā anupamāya rūpakāyasiriyā sakalameva taṃ padesaṃ obhāsento tārāgaṇaparivuto viya puṇṇacando bhikkhugaṇaparivuto paññattavarabuddhāsane nisīditvā manosilātale kesarasīho viya sīhanādaṃ nadanto karavīkarutamañjunā brahmassarena dhammaṃ deseti.

据说有一天，世尊与大比丘僧团进入王舍城(Rājagaha)乞食，使比丘们易得食物。午后，结束托钵，世尊与几位比丘离开，就在城内一处悦意之地驻足，等待那些已布施的优婆塞(upāsaka)和其余比丘前来。此时，比丘们从各处前来围绕世尊，优婆塞们也心想：“听完随喜之后，礼拜告退。”而前来拜见世尊，此为盛大之集会。世尊示意坐下，众人立即铺设了佛陀应坐之座。其时，世尊以八十种随形好庄严其身，以三十二大士相熠熠生辉，周身环绕一寻光圈，放射青、黄、赤、白、绯红、光耀六色佛光，以无与伦比的色身之光辉遍照彼处。世尊为比丘众所围绕，犹如满月为群星所环绕，安坐于众人铺设之殊胜佛座上，如红石台上的雄狮作狮子吼，以迦陵频伽鸟般美妙的梵音宣说正法。

Bhikkhūpi kho appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā pahitattā codakā pāpagarahino vattāro vacanakkhamā sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā meghavaṇṇaṃ paṃsukūlacīvaraṃ pārupitvā suvammitā viya gandhahatthino bhagavantaṃ parivāretvā ohitasotā dhammaṃ suṇanti. Upāsakāpi suddhavatthanivatthā suddhuttarāsaṅgā pubbaṇhasamayaṃ mahādānāni pavattetvā gandhamālādīhi bhagavantaṃ pūjetvā vanditvā bhikkhusaṅghassa nipaccakāraṃ dassetvā bhagavantaṃ bhikkhusaṅghañca parivāretvā saṃyatahatthapādā ohitasotā sakkaccaṃ dhammaṃ suṇanti. Tena vuttaṃ – ‘‘tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hotī’’ti.

比丘们也少欲知足，乐于独住，不与人混杂，发起精进，坚定心念，互相劝诫，呵责罪恶，善于言说，能忍受他人言语，具足戒、具足定、具足慧、具足解脱、具足解脱知见。他们披着像浓云颜色的粪扫衣，犹如披甲的香象，围绕着世尊，倾耳聆听法。优婆塞们也穿着洁净的衣服，披着洁净的上衣，在上午举行盛大的布施，用香、花环等供养世尊，恭敬地礼拜，向比丘僧团表示恭敬，围绕着世尊和比丘僧团，手足安住，专注地、恭敬地听闻法。因此说：“那时，世尊被广大的会众围绕，坐着宣讲法。”

Suppabuddho pana jighacchādubbalyapareto ghāsapariyesanaṃ caramāno antaravīthiṃ otiṇṇo dūratova taṃ mahājanasannipātaṃ disvā, ‘‘kiṃ nu kho ayaṃ mahājanakāyo sannipatito, addhā ettha bhojanaṃ dīyati maññe, appeva nāmettha gatena kiñci khādanīyaṃ vā bhojanīyaṃ vā laddhuṃ sakkā’’ti sañjātābhilāso tattha gantvā addasa bhagavantaṃ pāsādikaṃ dassanīyaṃ [Pg.255] pasādanīyaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ santindriyaṃ susamāhitaṃ tāya parisāya parivutaṃ dhammaṃ desentaṃ, disvāna purimajātisambhatāya paripakkāya upanissayasampattiyā codiyamāno ‘‘yaṃnūnāhampi dhammaṃ suṇeyya’’nti parisapariyante nisīdi. Taṃ sandhāya vuttaṃ – ‘‘addasā kho suppabuddho kuṭṭhī…pe… tattheva ekamantaṃ nisīdi ‘ahampi dhammaṃ sossāmī’’’ti.

善觉（Suppabuddha）因为饥饿虚弱，四处寻找食物，走进一条街道，远远地看见一大群人聚集，心想：“这么多人聚集在这里做什么呢？想必是在分发食物吧，或许我过去也能得到一些嚼食或啖食。”于是心生向往，前往那里。他看见世尊庄严悦意，能启发净信，已达最上之调伏与寂静，已调御、已守护、诸根寂静、善得禅定，被那会众围绕着说法。看见之后，他被前世所积累、已成熟的依止善缘所激励，心想：“我也应该听听法。”便在会众的边缘坐了下来。针对此事而说：“麻风病人善觉……就在那里，坐在一旁，心想：‘我也要听法。’”

Sabbāvantanti sabbāvatiṃ hīnādisabbapuggalavataṃ, tattha kiñcipi anavasesetvāti attho. ‘‘Sabbavanta’’ntipi paṭhanti. Cetasāti buddhacakkhusampayuttacittena. Cittasīsena hi ñāṇaṃ niddiṭṭhaṃ, tasmā āsayānusayañāṇena indriyaparopariyattañāṇena cāti attho. Ceto paricca manasākāsīti tassā parisāya cittaṃ paccekaṃ paricchinditvā manasi akāsi te volokesi. Bhabbo dhammaṃ viññātunti maggaphaladhammaṃ adhigantuṃ samattho, upanissayasampannoti attho. Etadahosīti ayaṃ suppabuddho kiñcāpi tagarasikhimhi paccekabuddhe aparajjhitvā īdiso jāto, maggaphalūpanissayo panassa paṃsupaṭicchannasuvaṇṇanikkhaṃ viya antohadayeyeva vijjotati, tasmā suviññāpiyoti idaṃ ahosi. Tenāha – ‘‘ayaṃ kho idha bhabbo dhammaṃ viññātu’’nti.

“Sabbāvantaṃ”(一切众生)是说，对所有下劣等一切个人，毫无遗漏之义。亦有读作“Sabbavanta”。“Cetasā”(以心)是说，以与佛眼相应的心。因为智慧是以心为首而宣说，因此，此处的义理是：以了知(众生)意向、随眠之智，以及了知(众生)诸根利钝之智。“Ceto paricca manasākāsi”(以心遍察而作意)是说，对那会众中每个人的心逐一识知后，加以作意、审视。“Bhabbo dhammaṃ viññātuṃ”(堪能了知法)是说，有能力证得道果之法，具足依止善缘之义。“Etad ahosi”(他生起此念)是说：这位善觉(Suppabuddha)虽然曾冒犯塔迦罗西吉(Tagarasikhin)独觉佛而生成此状，但他证得道果的依止善缘，犹如被尘土覆盖的金币，正在其心内闪耀，因此他易于被教化。因此(世尊)说：“此人于此堪能了知法。”

Anupubbiṃ kathanti dānānantaraṃ sīlaṃ, sīlānantaraṃ saggaṃ, saggānantaraṃ magganti evaṃ anupaṭipāṭikathaṃ. Bhagavā hi paṭhamaṃ hetunā saddhiṃ assādaṃ dassetvā tato satte vivecetuṃ nānānayehi ādīnavaṃ pakāsetvā ādīnavasavanena saṃviggahadayānaṃ nekkhammaguṇavibhāvanamukhena ca vivaṭṭaṃ dasseti.

“次第说”是指布施之后说戒，戒之后说天，天之后说道，像这样依照顺序来说法。因为世尊首先连同其因一起开示乐味，然后为了使众生出离，以各种方式阐明过患，对于那些因听闻过患而内心受到触动的人，再通过阐明出离的功德来开示出离轮回之道。

Dānakathanti idaṃ nāma sukhānaṃ nidānaṃ, sampattīnaṃ mūlaṃ, bhogānaṃ patiṭṭhā, visamagatassa tāṇaṃ leṇaṃ gati parāyaṇaṃ, idhalokaparalokesu dānasadiso avassayo patiṭṭhā ālambanaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi. Idañhi avassayaṭṭhena ratanamayasīhāsanasadisaṃ, patiṭṭhānaṭṭhena mahāpathavisadisaṃ, ālambanaṭṭhena ālambanarajjusadisaṃ, dukkhanittharaṇaṭṭhena nāvāsadisaṃ, samassāsanaṭṭhena saṅgāmasūro, bhayaparittāṇaṭṭhena suparikhāparikkhittanagaraṃ, maccheramalādīhi anupalittaṭṭhena padumaṃ, tesaṃ nidahanaṭṭhena jātavedo, durāsadaṭṭhena āsīviso, asantāsaṭṭhena sīho, balavantaṭṭhena [Pg.256] hatthī, abhimaṅgalasammataṭṭhena setausabho, khemantabhūmisampāpanaṭṭhena valāhako assarājā. Dānañhi loke rajjasiriṃ deti, cakkavattisampattiṃ sakkasampattiṃ mārasampattiṃ brahmasampattiṃ sāvakapāramīñāṇaṃ paccekabodhiñāṇaṃ sammāsambodhiñāṇaṃ detīti evamādidānaguṇappaṭisaṃyuttakathaṃ.

布施论：此被称为快乐之源，成就之基，财富之依处，迷途者之救护、庇护与归宿。于今生来世，无有比布施更可靠之依靠、立足处、支持、保护、避难所与归宿。盖此布施，就依靠而言，如同宝石所成之狮子座；就立足而言，如同广阔大地；就支持而言，如同攀援之绳；就度脱苦难而言，如同舟船；就慰藉而言，如同战场之勇士；就免除怖畏而言，如同护城河环绕之城；就不为悭吝等垢所染而言，如同莲花；就焚烧彼等（诸垢）而言，如同火焰；就难以侵犯而言，如同毒蛇；就无所畏惧而言，如同狮子；就力量强大而言，如同大象；就被视为最吉祥而言，如同白色公牛；就到达安稳之地而言，如同神马之王(valāhako assarājā)。布施确实能带来世间王位之荣，转轮王之成就，帝释天(Sakka)之成就，魔罗(Māra)之成就，梵天(Brahmā)之成就，声闻波罗蜜智，独觉菩提智，以及正等觉智。此即与布施功德相应之论说。

Yasmā pana dānaṃ dento sīlaṃ samādātuṃ sakkoti, tasmā dānakathānantaraṃ sīlakathaṃ kathesi. Sīlakathanti sīlaṃ nāmetaṃ sattānaṃ avassayo patiṭṭhā ālambanaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ. Idhalokaparalokasampattīnañhi sīlasadiso avassayo patiṭṭhā ālambanaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi, sīlālaṅkārasadiso alaṅkāro, sīlapupphasadisaṃ pupphaṃ, sīlagandhasadiso gandho natthi, sīlālaṅkārena hi alaṅkataṃ sīlakusumapiḷandhitaṃ sīlagandhānulittaṃ sadevako loko olokento tittiṃ na gacchatīti evamādīhi sīlaguṇappaṭisaṃyuttakathaṃ.

因行布施者能受持戒，故于布施论后，说戒论。戒论者，谓戒乃众生之依靠、立足处、支持、保护、避难所与归宿。于今生来世之成就，无有能与戒相比之依靠、立足处、支持、保护、避难所与归宿；无有能与戒之庄严相比之庄严，无有能与戒之花相比之花，无有能与戒之香相比之香。诚然，以戒庄严、佩戒之花、涂戒之香者，含天人之世间瞻之不足。此即与戒之功德相应之论说。

Idaṃ pana sīlaṃ nissāya ayaṃ saggo labbhatīti dassetuṃ sīlānantaraṃ saggakathaṃ kathesi. Saggakathanti saggo nāma iṭṭho kanto manāpo, niccamettha kīḷā niccasampattiyo labbhanti, cātumahārājikā devā navutivassasatasahassāni dibbasukhaṃ dibbasampattiṃ paṭilabhanti, tāvatiṃsā tisso vassakoṭiyo saṭṭhi ca vassasatasahassānīti evamādisaggaguṇappaṭisaṃyuttakathaṃ. Saggasampattiṃ kathentānañhi buddhānaṃ mukhaṃ nappahoti. Vuttampi cetaṃ ‘‘anekapariyāyena kho ahaṃ, bhikkhave, saggakathaṃ katheyya’’ntiādi.

为了显示“依靠此戒可以获得天界”，在戒论之后，他说了天界论。所谓天界论，即天界是可意、可爱、可喜的，在那里恒有嬉戏，恒得成就。四大王天(Cātumahārājikā)的诸天神能享受九百万年的天界之乐与天界之成就，三十三天(Tāvatiṃsa)的诸天神能享受三千六百万年。像这样是与天界功德相应的言说。诸佛在讲述天界的成就时，也是说不尽的。正如所说：“诸比丘，我能以多种方式宣说天界论。”

Evaṃ hetunā saddhiṃ saggakathāya palobhetvā puna hatthiṃ alaṅkaritvā tassa soṇḍaṃ chindanto viya ‘‘ayampi saggo anicco adhuvo, na ettha chandarāgo kātabbo’’ti dassanatthaṃ ‘‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’tiādinā (ma. ni. 1.177; 2.42) nayena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ kathesi. Tattha ādīnavanti dosaṃ. Okāranti lāmakasabhāvaṃ, aseṭṭhehi sevitabbaṃ seṭṭhehi na sevitabbaṃ nihīnasabhāvanti attho. Saṃkilesanti tehi sattānaṃ saṃsāre saṃkilissanaṃ. Tenāha – ‘‘kilissanti vata bho sattā’’ti (ma. ni. 2.351).

如此以具因由的天界论诱引之后，又像装饰大象后却砍断其象鼻一般，为了显示“此天界也是无常、不坚固的，不应于此生起欲乐”，他便以“欲乐少味，多苦多恼，于此过患更多”（《中部》1.177; 2.42）等方式，宣说了欲乐的过患、卑劣与杂染。于此，过患(ādīnava)指过失。卑劣(okāra)指其低劣之性，即为卑劣者所行，非高尚者所行，是低贱之性的意思。杂染(saṃkilesa)指众生因此而在轮回中被污染。故说：“诸有情，众生确实被污染了。”（《中部》2.351）

Evaṃ [Pg.257] kāmādīnavena tajjetvā nekkhamme ānisaṃsaṃ pakāsesi pabbajjāya jhānādīsu ca guṇaṃ dīpesi vaṇṇesi. Kallacittantiādīsu kallacittanti kammaniyacittaṃ, heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā uparidesanāya bhājanabhāvūpagamanena kammaniyacittaṃ, kammakkhamacittanti attho. Diṭṭhimānādisaṃkilesavigamena muducittaṃ. Kāmacchandādivigamena vinīvaraṇacittaṃ. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacittaṃ. Tattha saddhāsampattiyā pasannacittaṃ, yadā bhagavā aññāsīti sambandho.

如此，以欲乐的过患警诫后，宣说出离的利益，阐明并赞叹出家、禅那等的功德。于“心已堪能”(kallacitta)等句中，“心已堪能”指心已适合作业(kammaniyacitta)。由于先前所说的法，不信等心垢已去除，心已成为接受更高教法的容器，故为适合作业之心，意即堪任于业之心。因邪见、我慢等杂染的去除，心变得柔软(muducitta)。因欲贪等盖的去除，心变得无盖(vinīvaraṇacitta)。因于正行中与殊胜的喜、悦相应，心变得高昂(udaggacitta)。于此，因信的成就，心变得澄净(pasannacitta)。此与“当世尊了知时”相关联。

Atha vā kallacittanti kāmacchandavigamena arogacittaṃ. Muducittanti byāpādavigamena mettāvasena akathinacittaṃ. Vinīvaraṇacittanti uddhaccakukkuccavigamena avikkhipanato na pihitacittaṃ. Udaggacittanti thinamiddhavigamena sampaggahavasena alīnacittaṃ. Pasannacittanti vicikicchāvigamena sammāpaṭipattiyā adhimuttacittaṃ.

又，堪能心是因断除欲贪而有的无病心。柔软心是因断除瞋恚，以慈爱故，是不粗硬之心。无盖心是因断除掉举与追悔，以不散乱故，是不被覆盖之心。高昂心是因断除昏沉与睡眠，以策励故，是不低沉之心。澄净心是因断除疑，于正行有胜解之心。

Athāti pacchā. Sāmukkaṃsikāti sāmaṃ ukkaṃsikā attanāva uddharitvā gahitā, sayambhūñāṇena sāmaṃ diṭṭhā, aññesaṃ asādhāraṇāti attho. Kā ca pana sāti? Ariyasaccadesanā. Tenevāha – ‘‘dukkhaṃ samudayaṃ nirodhaṃ magga’’nti. Idañhi saccānaṃ sarūpadassanaṃ, tasmā imasmiṃ ṭhāne ariyasaccāni kathetabbāni, tāni sabbākārato vitthārena visuddhimagge (visuddhi. 2.529) vuttānīti tattha vuttanayena veditabbāni.

`Atha`即是`pacchā`（之后）。`Sāmukkaṃsikā`（卓绝的）意为：由自己提取、举起并把握，以自生智亲见，不与他人共通。此法为何？即圣谛之教说。是故说：“苦、集、灭、道。”此即开显诸谛的自相。因此，此处当说圣谛。此等圣谛已在《清净道论》(Visuddhimagga)中从各方面详细解说，故应依彼处所说之法了知。

Seyyathāpītiādinā upamāvasena suppabuddhassa kilesappahānaṃ ariyamagguppādañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhuyeva. Rajananti nīlapītalohitamañjeṭṭhādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya, pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tassaṃyeva nisajjāyaṃ. Etenassa lahuvipassanakatā tikkhapaññatā sukhāpaṭipadā khippābhiññatā ca dassitā honti. Virajaṃ vītamalanti apāyagamanīyarāgarajādīnaṃ abhāvena virajaṃ, anavasesadiṭṭhivicikicchāmalāpagamena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ, pañcavidhadussīlamalāpagamena vītamalaṃ. Dhammacakkhunti sotāpattimaggo adhippeto. Tassa uppattiākāradassanatthaṃ ‘‘yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti vuttaṃ. Tañhi nirodhaṃ ārammaṇaṃ katvā kiccavasena eva saṅkhatadhamme paṭivijjhantaṃ uppajjati.

以“譬如”等，通过譬喻显示善觉（Suppabuddha）的烦恼断除与圣道生起。“去除污渍的”即污渍已去除。“完全地”即极好地。“染料”即青、黄、赤、茜等染色物。“会接受”即会染上，变得明亮。“就在那个座位上”即在那个坐处。由此显示其轻快的观、锐利的慧、安乐的行道与速疾的证悟。“离尘无垢”，是说因无有导向恶趣的贪欲等尘垢而为“离尘”，因彻底断除邪见与疑之垢而为“无垢”。或者，因无有初道所断的烦恼尘垢而为“离尘”，因断除五种恶戒之垢而为“无垢”。“法眼”意指入流道。为显示其生起方式而说：“凡是集起之法，皆是灭尽之法。”此道确实是以“灭”为所缘，依其作用，在通达诸有为法时生起。

Tatridaṃ [Pg.258] upamāsaṃsandanaṃ – vatthaṃ viya cittaṃ daṭṭhabbaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo, dhovanaphalakaṃ viya anupubbikathā, udakaṃ viya saddhā, udakena temetvā temetvā gomayakhārehi kāḷake sammadditvā vatthassa dhovanappayogo viya saddhāsalilena temetvā satisamādhipaññāhi dose sithile katvā saddhādividhinā cittassa sodhane vīriyārambho, tena payogena vatthe kāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhassa vatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodāpananti.

此处是此譬喻的对应：心当视为布；布被外来尘垢染污的状态，犹如心被贪等尘垢染污的状态；循序说法如洗衣板；信心如水；用水反复浸湿，再用牛粪与碱性物揉搓布上的污渍来清洗，犹如用信心之水浸润，以念、定、慧使过失松弛，通过信等方法，为净化自心而发起精进；通过此番施为去除布上污渍，犹如通过精进而抑制烦恼；圣道如染料；洁净的布因染料而变得明亮，犹如已抑制烦恼的心被道所净化。

Evaṃ pana suppabuddho parisapariyante nisinno dhammadesanaṃ sutvā sotāpattiphalaṃ patvā attanā paṭiladdhaguṇaṃ satthu ārocetukāmo parisamajjhaṃ ogāhituṃ avisahanto mahājanassa satthāraṃ vanditvā anugantvā nivattakāle bhagavati vihāraṃ gate sayampi vihāraṃ agamāsi. Tasmiṃ khaṇe sakko devarājā ‘‘ayaṃ suppabuddho kuṭṭhī attanā satthu sāsane paṭiladdhaguṇaṃ pākaṭaṃ kātukāmo’’ti ñatvā ‘‘vīmaṃsissāmi na’’nti gantvā ākāse ṭhito etadavoca – ‘‘suppabuddha tvaṃ manussadaliddo manussakapaṇo manussavarāko, ahaṃ te aparimitaṃ dhanaṃ dassāmi, ‘buddho na buddho, dhammo na dhammo, saṅgho na saṅgho, alaṃ me buddhena, alaṃ me dhammena, alaṃ me saṅghenā’ti vadehī’’ti. Atha naṃ so āha ‘‘kosi tva’’nti? ‘‘Ahaṃ sakko devarājā’’ti. ‘‘Andhabāla ahirika, tvaṃ mayā saddhiṃ kathetuṃ na yuttarūpo, yo tvaṃ evaṃ avattabbaṃ vadesi, apica maṃ tvaṃ ‘duggato daliddo kapaṇo’ti kasmā vadesi, nanu ahaṃ lokanāthassa orasaputto, nevāhaṃ duggato na daliddo na kapaṇo, atha kho sukhappatto paramena sukhena apāhamasmi mahaddhano’’ti vatvā āha –

于是，善觉(Suppabuddha)坐在会众边缘，听闻说法后证得须陀洹果，想要向导师禀告自己所证得的功德，却不敢进入人群中央。他向导师顶礼后跟随而去，待世尊返回精舍后，他也去了精舍。那时，天帝释(Sakko devarājā)知道：“这位患麻风病的善觉，想要公开他在世尊教法中所证得的功德。”于是想：“我来试探他。”他来到空中站着，说了这番话：“善觉啊！你是一个贫穷、悲惨、可怜的人。我将给你无量财富，只要你宣称：‘佛不是佛，法不是法，僧不是僧；我不需要佛，我不需要法，我不需要僧。’”于是善觉问他：“你是谁？”“我是天帝释。”善觉说：“盲目的愚人！无耻之徒！你不配与我交谈，竟说出这样不该说的话！况且你为何称我为‘不幸、贫穷、可怜’？我岂不是世间导师的亲生子吗？我并非不幸、贫穷、可怜，而是已获得安乐，具足最上之乐，我才是大富之人。”说完后，他说道：

‘‘Saddhādhanaṃ sīladhanaṃ, hiriottappiyaṃ dhanaṃ;

Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.

信财、戒财、惭愧财；闻财、施财，智慧实为第七财。

‘‘Yassa ete dhanā atthi, itthiyā purisassa vā;

‘Adaliddo’ti taṃ āhu, amoghaṃ tassa jīvita’’nti. (a. ni. 7.5) –

若男女有此等财，人称彼为“不贫”，其生命不空过。（增支部7.5）

Tassimāni [Pg.259] me satta ariyadhanāni santi. Yesañhi imāni dhanāni santi, na tveva te buddhehi vā paccekabuddhehi vā ‘daliddā’ti vuccantī’’ti.

因此，我拥有这七种圣财。凡拥有这些财富者，他们绝不会被诸佛或独觉佛称为“贫穷”。

Sakko tassa kathaṃ sutvā taṃ antarāmagge ohāya satthu santikaṃ gantvā sabbaṃ taṃ vacanaṃ paṭivacanañca ārocesi. Atha naṃ bhagavā āha – ‘‘na kho sakka sakkā tādisānaṃ satenapi sahassenapi suppabuddhaṃ kuṭṭhiṃ ‘buddho na buddho, dhammo na dhammo, saṅgho na saṅgho’ti kathāpetu’’nti. Suppabuddhopi kho kuṭṭhī satthu santikaṃ gantvā satthārā katapaṭisanthāro attanā paṭiladdhaguṇaṃ ārocesi. Tena vuttaṃ – ‘‘atha kho suppabuddho kuṭṭhī diṭṭhadhammo’’tiādi.

天帝释听闻其言后，便在半路离开他，前往世尊处，将所有言语与答复都禀告了世尊。于是世尊对他说：“帝释，即使有一百个甚至一千个像你这样的人，也不可能让患麻风病的善觉说出‘佛不是佛，法不是法，僧不是僧’这样的话。”患麻风病的善觉也前往世尊处，受世尊亲切慰问后，禀告了自己所获得的功德。因此经中说：“当时，患麻风病的善觉已见法……”等。

Tattha diṭṭhadhammoti diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo. Sesapadesupi eseva nayo. Tattha ‘‘diṭṭhadhammo’’ti cettha sāmaññavacano dhammasaddo. Dassanaṃ nāma ñāṇadassanato aññampi atthīti taṃ nivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti ca ñāṇasampattito aññāpi vijjatīti tato visesanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panāyaṃ viditadhammatā dhammesu ekadesenāpi hotīti nippadesato viditabhāvaṃ dassetuṃ ‘‘pariyogāḷhadhammo’’ti vuttaṃ. Tenassa yathāvuttaṃ saccābhisambodhaṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesenapi pariññeyyadhammaṃ samantato ogāḷhaṃ nāma hoti, na tadaññañāṇaṃ. Tena vuttaṃ – ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. Tenevāha ‘‘tiṇṇavicikiccho’’tiādi.

于此，“见法者”(diṭṭhadhamma)是说：圣谛法为其所见，故为“见法者”。其余诸语，准此亦然。于“见法者”中，“法”一词为通称。因为“见”除了以智而见外，还有其他的见，为简别故，说为“得法者”(pattadhamma)。而“得”除了以智而得外，还有其他的得，为区别故，说为“知法者”(viditadhamma)。但此知法，也可能只是对法的部分了知，为显示无余了知之相，故说为“遍入法者”(pariyogāḷhadhamma)。这样就阐明了他如前所说的对诸谛的圆满觉悟。因为道智是以一次现观来完成遍知等作用，它被称为无遗漏地、全面地深入了应被遍知的法，其他智则不然。因此说：“圣谛法为其所见，故为见法者。”所以也说“已渡疑惑”等。

Tattha paṭibhayakantārasadisā soḷasavatthukā ca aṭṭhavatthukā ca tiṇṇā vicikicchā etenāti tiṇṇavicikiccho. Tato eva pavattiādīsu ‘‘evaṃ nu kho, na nu kho’’ti evaṃ pavattitā vigatā samucchinnā kathaṃkathā etassāti vigatakathaṃkatho. Sārajjakarānaṃ pāpadhammānaṃ pahīnattā tappaṭipakkhesu ca sīlādiguṇesu suppatiṭṭhitattā vesārajjaṃ visāradabhāvaṃ veyyattiyaṃ pattoti vesārajjappatto. Nāssa paro paccayo, na parassa saddhāya ettha vattatīti aparappaccayo. Katthāti āha ‘‘satthusāsane’’ti.

此处，他已经超越了犹如可怖荒野的十六事疑与八事疑，因此被称为“度疑者”。由于他对于流转等事，不再生起“是这样吗？不是这样吗？”这样的念头，他的疑惑已经完全断除，因此被称为“离惑者”。由于他已经舍弃了令人怯懦的恶法，并且在作为对治方的戒等功德上安住稳固，获得了无畏与自信，因此被称为“得无畏者”。他不依赖他人，不因他人的信仰而行动，因此被称为“不缘他者”。至于在何处不依他呢？答：在导师的教导中。

Abhikkantantiādīsu [Pg.260] kiñcāpi ayaṃ abhikkantasaddo khayasundarābhirūpabbhanumodanādīsu anekesu atthesu dissati, idha pana abbhanumodane daṭṭhabbo. Teneva so pasādavasena pasaṃsāvasena ca dvikkhattuṃ vutto, sādhu sādhu, bhanteti vuttaṃ hoti. Abhikkantanti vā atikantaṃ atiiṭṭhaṃ atimanāpaṃ, atisundaranti attho. Tattha ekena abhikkantasaddena bhagavato desanaṃ thometi, ekena attano pasādaṃ.

在“极好”等词语中，“极好”一词虽然可见于灭尽、美妙、庄严、随喜等多种含义，但此处应解为随喜赞叹。因此，出于净信与赞叹而说两次，即是说“善哉，善哉，尊者”。又，“极好”者，意为超越、极可爱、极可意、极善妙。其中，一“极好”是为赞叹世尊的教导，一“极好”是为表达自己的净信。

Ayañhettha adhippāyo – abhikkantaṃ, bhante, yadidaṃ bhagavato dhammadesanā, abhikkantaṃ, bhante, yadidaṃ bhagavato dhammadesanaṃ āgamma mama pasādoti. Bhagavato eva vā vacanaṃ abhikkantaṃ dosanāsanato, abhikkantaṃ guṇādhigamanato, tathā saddhāvaḍḍhanato, paññājananato, sātthato, sabyañjanato, uttānapadato, gambhīratthato, kaṇṇasukhato, hadayaṅgamato, anattukkaṃsanato, aparavambhanato, karuṇāsītalato, paññāvadātato, āpātharamaṇīyato, vimaddakkhamato, suyyamānasukhato, vīmaṃsiyamānahitatoti evamādinayehi thomento padadvayaṃ āha.

此处意为——“尊者，世尊的法教极好！尊者，因世尊的法教而生起我的净信，极好！”或者说，世尊的言教，因其能断除过失而极好，因其能证得功德而极好；同样，因其能增长信心、产生智慧、义理具足、文辞优美、明白晓畅、义理深刻、悦耳动听、深入人心、不自赞、不毁他、慈悲清凉、智慧清净、初闻悦意、堪受检验、听闻时安乐、思择时有益。以如是等方式称赞后，他说了这两个词。

Tato parampi catūhi upamāhi desanaṃyeva thometi. Tattha nikkujjitanti adhomukhaṭṭhapitaṃ, heṭṭhāmukhajātaṃ vā. Ukkujjeyyāti upari mukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādinā chāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā ‘‘esa maggo’’ti maggaṃ upadiseyya. Andhakāreti caturaṅgasamannāgate. Ayaṃ tāva padattho.

接着又用四种譬喻来赞叹教法。其中，“倒覆的”是指向下放置，或面朝下。“翻正”即是使之面朝上。“覆盖的”是指被草叶等覆盖。“揭开”即是打开它。“迷路的”是指迷失方向的人。“指路”即是抓住他的手说“这是路”，以此指示道路。“在黑暗中”是指具足四种成分的（黑暗）。以上是词义解释。

Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patiṭṭhitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānato paṭṭhāya micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ āvikarontena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsanadesanāpajjotadhāraṇena bhagavatā nānānayehi pakāsitattā anekapariyāyena dhammo pakāsito.

此为义理的阐释——犹如有人将倒覆之物扶正，世尊亦如是，令我这背离正法、立于非法之人，从非法中出离；犹如揭开覆盖之物，世尊亦如是，为那自迦叶世尊教法隐没以来，即为邪见丛林所覆盖的教法，揭开其覆盖；犹如为迷路者指示道路，世尊亦如是，为我这误入歧途、行于邪道之人，开显通往天界与解脱的正道；犹如在黑暗中持油灯，世尊亦如是，为我这沉溺于愚痴黑暗中，不见佛等诸宝之人，持此能破除覆盖之愚痴黑暗的教法明灯。如是，世尊以种种善巧，多方开示了正法。

Evaṃ [Pg.261] desanaṃ thometvā tāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto ‘‘esāha’’ntiādimāha. Tattha esāhanti eso ahaṃ. Bhagavantaṃ saraṇaṃ gacchāmīti bhagavā me saraṇaṃ parāyaṇaṃ aghassa ghātā, hitassa vidhātāti iminā adhippāyena bhagavantaṃ gacchāmi bhajāmi, evaṃ vā jānāmi bujjhāmīti. Yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ atthoti. Dhammanti adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne catūsu apāyesu apatamāne dhāretīti dhammo. So atthato ariyamaggo ceva nibbānañca. Vuttañhetaṃ –

如此赞叹教法后，他因该教法而对三宝心生净信，显现净信之相，说道：“此是我”等。其中，“此是我”的意思是“这是我”。我皈依世尊——世尊是我的皈依处、究竟处，是罪恶的破除者，利益的成办者，我以此意趣皈依、事奉世尊，或者说，我如此知、如此觉。因为凡是具有“趋向”意义的词根(dhātu)，也具有“了知”的意义。所谓法者——在已证得的道、已现证的灭中，如所教导般实行，能使人不堕落于四恶趣，故名为法。其义理是指圣道和涅槃。如是说——

‘‘Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (a. ni. 4.34; itivu. 90).

“诸比丘，于一切有为法中，圣八支道被称为最上。”(《增支部》4.34；《如是语》90)

‘‘Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90) ca –

“诸比丘，于一切有为法或无为法中，离贪被称为最上。”(《如是语》90)

Na kevalaṃ ariyamaggo ceva nibbānañca, apica kho ariyaphalehi saddhiṃ pariyattidhammopi. Vuttañhetaṃ –

不仅是圣道与涅槃，亦有圣果以及教法。如是说——

‘‘Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;

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

“离贪、不动且无忧，此法无为不违逆；甘美、完善、善分别，为求庇护当趣依。”(《天宫事》887)

Ettha hi rāgavirāganti maggo vutto. Anejamasokanti phalaṃ. Asaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti pariyattidhammo vuttoti.

于此，“离贪”被称为道；“不动与无忧”是果；“无为”是涅槃；“不违逆、甘美、完善、善分别”被称为教法。

Bhikkhusaṅghanti diṭṭhisīlasāmaññena saṃhataṃ aṭṭhaariyapuggalasamūhaṃ. Ettāvatā suppabuddho tīṇi saraṇagamanāni paṭivedesi. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti ajjataggeti ajjataṃ ādiṃ katvā. ‘‘Ajjadagge’’tipi pāṭho, tattha dakāro padasandhikaro, ajja agge ajja ādiṃ katvāti attho. Pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ ratanattayassa upāsanato upāsakaṃ kappiyakārakaṃ maṃ bhagavā upadhāretu jānātūti attho. Imassa ca saraṇagamanaṃ ariyamaggādhigameneva nipphannaṃ, ajjhāsayaṃ pana āvikaronto evamāha.

“比丘僧伽”是指以见与戒的共同性而结合的八圣者团体。至此，善觉(Suppabuddha)已通达三归依。“愿世尊忆念我为优婆塞，从今日起，终生归依。”于此，“从今日起”(ajjatagge)意为以今天为始。亦有“ajjadagge”的读法，其中“d”为连接音，义为“今天为始”。“终生”(pāṇupetaṃ)意为只要我生命尚存。其义为：不以其他为导师，以三归依归依，因礼敬三宝而为优婆塞、为净人，愿世尊如此忆念我、了知我。而他的此番归依，实已由证得圣道而完成，但他如此说是为了显露其意向。

Bhagavato [Pg.262] bhāsitaṃ abhinanditvā anumoditvāti bhagavato vacanaṃ cittena abhinanditvā tameva abhinanditabhāvaṃ pakāsento vuttanayena vācāya anumoditvā. Abhivādetvā padakkhiṇaṃ katvā pakkāmīti taṃ bhagavantaṃ pañcapatiṭṭhitena vanditvā tikkhattuṃ padakkhiṇaṃ katvā satthu guṇaninnacitto yāva dassanavisayasamatikkamā bhagavantaṃyeva pekkhamāno pañjaliko namassamāno pakkāmi.

“欢喜、随喜世尊所说”，是指以心欢喜世尊的言语，并为显露那欢喜之情，如前所述，以言语随喜。“礼拜、右绕后离去”，是指以五体投地礼敬彼世尊，右绕三匝，心向导师之德，直至走出视线范围，仍注视着世尊，合掌顶礼着离去。

Pakkanto ca kuṭṭharogābhibhavena chinnahatthapādaṅguli ukkāragatto samantato vissandamānāsavo kaṇḍūtipatipīḷito asuci duggandho jegucchatamo paramakāruññataṃ patto ‘‘nāyaṃ kāyo imassa accantasantassa paṇītatamassa ariyadhammassa ādhāro bhavituṃ yutto’’ti uppannābhisandhinā viya saggasaṃvattaniyena puññakammena okāse kate appāyukasaṃvattaniyena upacchedakena pāpakammena katūpacitena codiyamāno taruṇavacchāya dhenuyā āpatitvā mārito. Tena vuttaṃ – ‘‘atha kho acirapakkantaṃ suppabuddhaṃ kuṭṭhiṃ gāvī taruṇavacchā adhipatitvā jīvitā voropesī’’ti.

他离开后，因麻风病所侵，手足指节断裂，身体犹如秽聚，脓血四溢，为剧痒所苦，不净恶臭，极其可厌，已达最悲惨之境。当能导向天界的善业创造了机会时，他仿佛生起此念：“此身不适合作为这极其寂静、最殊胜之圣法的容器。”然而，他被过去所作累积的、能中断生命、导致短寿的恶业所催逼，被一头带着幼犊的母牛撞死。因此经中说：“当时，离开后不久的麻风病人善觉(Suppabuddha)，被一头带着幼犊的母牛撞上，夺去了生命。”

So kira atīte eko seṭṭhiputto hutvā attano sahāyehi tīhi seṭṭhiputtehi saddhiṃ kīḷanto ekaṃ nagarasobhiniṃ gaṇikaṃ uyyānaṃ netvā divasaṃ sampattiṃ anubhavitvā atthaṅgate sūriye sahāye etadavoca – ‘‘imissā hatthe kahāpaṇasahassaṃ bahukañca suvaṇṇaṃ mahagghāni ca pasādhanāni saṃvijjanti, imasmiṃ vane añño koci natthi, ratti ca jātā, handa imaṃ mayaṃ māretvā sabbaṃ dhanaṃ gahetvā gacchāmā’’ti. Te cattāropi janā ekajjhāsayā hutvā taṃ māretuṃ upakkamiṃsu. Sā tehi māriyamānā ‘‘ime nillajjā nikkaruṇā mayā saddhiṃ kilesasanthavaṃ katvā niraparādhaṃ maṃ kevalaṃ dhanalobhena mārenti, ekavāraṃ tāva maṃ ime mārentu, ahaṃ pana yakkhinī hutvā anekavāraṃ ime māretuṃ samatthā bhaveyya’’nti patthanaṃ katvā kālamakāsi. Tesu kira eko pakkusāti kulaputto ahosi, eko bāhiyo dārucīriyo, eko tambadāṭhiko coraghātako, eko suppabuddho kuṭṭhī, iti imesaṃ catunnaṃ janānaṃ anekasate attabhāve sā yakkhayoniyaṃ nibbattā gāvī hutvā jīvitā voropesi. Te tassa kammassa nissandena tattha [Pg.263] tattha antarāmaraṇaṃ pāpuṇiṃsu. Evaṃ suppabuddhassa kuṭṭhissa sahasā maraṇaṃ jātaṃ, tena vuttaṃ – ‘‘atha kho acirapakkantaṃ…pe… voropesī’’ti.

据说，在过去，有一位商人之子与他的三位商人之子朋友一同嬉戏。他们带着一位城中名妓到一座园林，享受了一整天的欲乐。太阳下山时，他对朋友们说：“她手上有千枚钱币、许多黄金和贵重的饰品。这林中没有别人，天也黑了。来，我们杀了她，取走所有财物后离开。”他们四人意见一致，便着手杀她。她在被他们杀害时心想：“这些无耻、无悲悯的人，与我行染污之交后，竟仅因贪财而杀害无罪的我。就让他们这次杀了我吧，愿我能成为夜叉女，得以一次又一次地杀死他们！”她发此愿后便死了。据说，那四人中，一位是波拘娑提(Pakkusāti)良家子，一位是穿树皮衣的跋希亚(Bāhiya)，一位是盗贼刽子手铜牙(Tambadāṭhika)，一位是患癞病的善觉(Suppabuddha)。那女子投生为夜叉，在他们数百次的转生中，化为母牛夺走了他们的性命。他们由于此业的果报，屡屡遭遇横死。患癞病的善觉就是这样突然死去的。因此经中说：“于是，在他离去后不久……夺走了他的性命。”

Atha sambahulā bhikkhū tassa kālakiriyaṃ bhagavato ārocetvā abhisamparāyaṃ pucchiṃsu. Bhagavā byākāsi. Tena vuttaṃ – ‘‘atha kho sambahulā bhikkhū’’tiādi.

当时，众多比丘将他的死讯禀告世尊，并询问他的来世归趣。世尊为之记说。因此经中说：“当时，众多比丘……”等。

Tattha tiṇṇaṃ saṃyojanānaṃ parikkhayāti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāsoti imesaṃ tiṇṇaṃ bhavabandhanānaṃ samucchedavasena pahānā. Sotāpannoti sotasaṅkhātaṃ ariyamaggaṃ ādito panno. Vuttañhetaṃ –

此处，“三结的断尽”是指有身见、疑、戒禁取这三者，即以根除的方式舍弃这三种存在的束缚。“入流者”是指最初进入名为“流”的圣道。如是说：

‘‘Soto sototi idaṃ, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, sototi? Ayameva ariyo aṭṭhaṅgiko maggo’’tiādi (saṃ. ni. 5.1001).

“贤友舍利弗，此被称为‘流’。贤友，什么是流呢？就是这圣八支道……”（《相应部》5.1001）

Avinipātadhammoti vinipatanaṃ vinipāto, nāssa vinipāto dhammoti avinipātadhammo, catūsu apāyesu upapajjanavasena apatanasabhāvoti attho. Niyatoti dhammaniyāmena sammattaniyāmena niyato. Sambodhiparāyaṇoti uparimaggattayasaṅkhātā sambodhi paraṃ ayanaṃ assa gati paṭisaraṇaṃ avassaṃ pattabbanti sambodhiparāyaṇo. Etena ‘‘tassa kā gati, ko abhisamparāyo’’ti pucchāya bhaddikā eva suppabuddhassa gati, na pāpikāti ayamattho dassito. Na pana tena sampattā gati, taṃ pana pucchānusandhivasena pakāsetukāmo dhammarājā ettakameva abhāsi. Passati hi bhagavā ‘‘mayā ettake kathite imissaṃyeva parisati anusandhikusalo eko bhikkhu suppabuddhassa kuṭṭhibhāvadāliddiyakapaṇabhāvānaṃ kāraṇaṃ pucchissati, athāhaṃ tassa taṃ kāraṇaṃ tena pucchānusandhinā pakāsetvā desanaṃ niṭṭhāpessāmī’’ti. Tenevāha – ‘‘evaṃ vutte aññataro bhikkhū’’tiādi. Tattha hetūti asādhāraṇakāraṇaṃ, sādhāraṇakāraṇaṃ pana paccayoti, ayametesaṃ viseso. Yenāti yena hetunā yena paccayena ca.

“不堕法者”：堕落为“堕”，彼无此堕落之法，故为“不堕法者”；义即，其本质为不堕于四恶趣中。“决定者”：由法之决定性与正性之决定性而为决定。“以正觉为归趣者”：上三道称为“正觉”，正觉是他的最终去处、归宿、必然能证得的庇护，故为“以正觉为归趣者”。由此显示，对于“他去往何处？有何来世？”的提问，善觉的去处是善趣，而非恶趣。然而，法王并非意指他已达到的去处，而是为了阐明问题的关联，才只说到这里。因为世尊预见到：“当我说了这些后，就在此会众中，会有一位善于贯通问答的比丘，问起善觉之所以为癩病者、贫穷、卑贱的原因。届时我将顺着他的提问，阐明其原因，圆满说法。”因此说：“如是说已，有一比丘……”等。此处，“因”（hetu）是指非共通因，而“缘”（paccaya）是指共通因，此为二者之差别。“以是”者，即以是因、以是缘。

Bhūtapubbanti jātapubbaṃ. Atīte kāle nibbattaṃ taṃ dassetuṃ ‘‘suppabuddho’’tiādi vuttaṃ. Kadā pana bhūtanti? Atīte kira anuppanne tathāgate [Pg.264] bārāṇasiyā sāmantā ekasmiṃ gāme ekā kuladhītā khettaṃ rakkhati. Sā ekaṃ paccekabuddhaṃ disvā pasannacittā tassa pañcahi lājāsatehi saddhiṃ ekaṃ padumapupphaṃ datvā pañca puttasatāni patthesi. Tasmiṃyeva khaṇe pañcasatā migaluddakā paccekabuddhassa madhuramaṃsaṃ datvā ‘‘etissā puttā bhaveyyāma, tumhehi pattavisesaṃ labheyyāmā’’ti ca patthayiṃsu. Sā yāvatāyukaṃ ṭhatvā devaloke nibbattā. Tato cutā ekasmiṃ jātassare padumagabbhe nibbatti. Tameko tāpaso disvā paṭijaggi. Tassā vicarantiyā pāduddhāre pāduddhāre bhūmito padumāni uṭṭhahanti. Eko vanacarako disvā bārāṇasirañño ārocesi. Rājā taṃ ānetvā aggamahesiṃ akāsi. Tassā kucchiyaṃ gabbho saṇṭhāsi. Mahāpadumakumāro tassā kucchiyaṃ vasi, sesā gabbhamalaṃ nissāya nibbattā, te vayappattā uyyāne padumasare kīḷantā ekekasmiṃ padume nisīditvā paripakkañāṇā saṅkhāresu khayavayaṃ paṭṭhapetvā paccekabodhiṃ pāpuṇiṃsu. Tesaṃ byākaraṇagāthā ahosi –

“往昔”是指过去发生的事。为了说明那件在过去发生的事，才说了“善觉(Suppabuddha)”等。那么，是发生在何时呢？据说，在过去如来尚未出世时，在波罗奈(Bārāṇasī)城附近的一个村庄里，有一位良家女在守护田地。她见到一位独觉佛(paccekabuddha)，心生净信，便以五百份炒米和一朵莲花供养他，并发愿求得五百个儿子。就在那时，五百位猎人供养了美味的肉给那位独觉佛，并祈愿道：“愿我们成为她的儿子，并能从您那里获得钵中的殊胜食物。”那位女子寿尽后，投生到天界。从天界死后，她投生在一个天然湖的莲花胎中。一位苦行者发现后，便抚养她。当她行走时，每踏出一步，地上就涌现出一朵莲花。一位林中人看见后，报告了波罗奈王。国王将她带来，立为首席王后。她怀了孕，大红莲(Mahāpaduma)王子住在她的胎中，其余的则依胎垢而生。他们长大后，在园林里的莲花池中嬉戏，各自坐在一朵莲花上，智慧成熟后，在思惟诸行的灭尽与衰败后，证得了独觉菩提。这是他们的记说偈：

‘‘Saroruhaṃ padumapalāsapatrajaṃ,Supupphitaṃ bhamaragaṇānukiṇṇaṃ;

Aniccataṃ khayavayataṃ viditvā,Eko care khaggavisāṇakappo’’ti.

“了知那生于湖中、由莲瓣与叶所成、盛开着、蜂群遍布的莲花是无常的，会坏灭与衰败，人应如犀牛角一般独自游行。”

Evaṃ paccekabodhiṃ abhisambuddhesu tesu pañcasu paccekabuddhasatesu abbhantaro tagarasikhī nāma paccekasambuddho gandhamādanapabbate nandamūlapabbhāre sattāhaṃ nirodhasamāpattiṃ samāpajjitvā sattāhassa accayena nirodhā vuṭṭhito ākāsena āgantvā isigilipabbate otaritvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Tasmiñca samaye rājagahe eko seṭṭhiputto mahatā parivārena uyyānakīḷanatthaṃ nagarato nikkhamanto tagarasikhipaccekabuddhaṃ disvā ‘‘ko ayaṃ bhaṇḍukāsāvavasano, kuṭṭhī bhavissati, tathā hi kuṭṭhicīvarena sarīraṃ pārupitvā gacchatī’’ti niṭṭhubhitvā apasabyaṃ katvā pakkāmi. Taṃ sandhāya vuttaṃ – ‘‘suppabuddho kuṭṭhī imasmiṃyeva rājagahe…pe… pakkāmī’’ti.

如是，在已证得独觉菩提的五百位独觉佛中，其中一位名为檀香顶(Tagarasikhī)的独觉佛，在香醉山(Gandhamādana)的难陀(Nanda)根山窟入灭尽定七日。七日之后，他从灭尽定出定，由空中前来，降落在吞仙山(Isigili)。时值上午，他穿好衣，取了衣钵，进入王舍城(Rājagaha)乞食。当时，在王舍城，一位长者子带着大批随从出城去园林游玩，看见了檀香顶独觉佛，心想：“这个穿着黄褐色僧衣的光头是谁？想必是个麻风病人，所以才用麻风病人的衣袍裹着身体行走。”于是他吐了口水，轻蔑地转身离去。针对此事而说：“善觉(Suppabuddha)麻风病人，就在这王舍城里……离开了。”

Tattha [Pg.265] kvāyanti ko ayaṃ. Khuṃsanavasena vadati. ‘‘Kovāya’’ntipi pāḷi. Kuṭṭhīti akuṭṭhiṃyeva taṃ seṭṭhi kuṭṭharogaṃ akkosavatthuṃ pāpento vadati. Kuṭṭhicīvarenāti kuṭṭhīnaṃ cīvarena. Yebhuyyena hi kuṭṭhino ḍaṃsamakasasarīsapapaṭibāhanatthaṃ rogapaṭicchādanatthañca yaṃ vā taṃ vā pilotikakhaṇḍaṃ gahetvā pārupati, evamayampīti dasseti. Paṃsukūlacīvaradharattā vā aggaḷānaṃ anekavaṇṇabhāvena kuṭṭhasarīrasadisoti hīḷento ‘‘kuṭṭhicīvarenā’’ti āha. Niṭṭhubhitvāti kheḷaṃ pātetvā. Apasabyato karitvāti paṇḍitā tādisaṃ paccekabuddhaṃ disvā vanditvā padakkhiṇaṃ karonti, ayaṃ pana aviññutāya paribhavena taṃ apasabyaṃ katvā attano apasabyaṃ apadakkhiṇaṃ katvā gato. ‘‘Apasabyāmato’’tipi pāṭho. Tassa kammassāti tagarasikhimhi paccekabuddhe ‘‘kvāyaṃ kuṭṭhī’’ti hīḷetvā niṭṭhubhanaapasabyakaraṇavasena pavattapāpakammassa. Niraye paccitthāti niraye nirayagginā dayhittha. ‘‘Paccitvā nirayagginā’’tipi paṭhanti. Tasseva kammassa vipākāvasesenāti yena kammena so niraye paṭisandhiṃ gaṇhi, na taṃ kammaṃ manussaloke vipākaṃ deti. Yā panassa nānakkhaṇikā cetanā tadā paccekabuddhe vippaṭipajjanavasena pavattā aparāpariyavedanīyabhūtā, sā aparāpariyavedanīyeneva puññakammena manussesu tihetukapaṭisandhiyā dinnāya pavattiyaṃ kuṭṭhibhāvaṃ dāliddiyaṃ paramakāruññataṃ āpādesi. Taṃ sandhāya kammasabhāgatāvasena ‘‘tasseva kammassa vipākavasesenā’’ti vuttaṃ. Sadisepi hi loke tabbohāro diṭṭho yathā taṃ ‘‘sā eva tittirī, tāniyeva osadhānī’’ti.

于彼处，“此为何人？”（kvāyaṃ ti ko ayaṃ）：此乃轻蔑之语。巴利文亦有“kovāyaṃ”的读法。“麻风病人”（kuṭṭhīti）：他并非麻风病人，但那位长者为辱骂他，而强加麻风病之名。“以麻风病人之衣”（kuṭṭhicīvarenāti）：即麻风病人的衣服。因为麻风病人通常为了防御蚊蝇、爬虫，以及遮盖病体，会随便拿些碎布片披在身上，此举表明他也是如此。或者因为他身穿粪扫衣，其补丁颜色杂多，看似麻风病人的身体，所以他轻蔑地说了“以麻风病人之衣”。“吐唾后”（niṭṭhubhitvāti）：即吐出唾液后。“从左边走过”（apasabyato karitvāti）：有智慧的人看见那样的独觉佛后，会礼拜并右绕；而此人却由于无知和轻慢，对其左绕而行，即未行右绕礼便离去。亦有“apasabyāmato”的读法。“对于那个业”（tassa kammassāti）：即对于独觉佛多伽罗尸弃（Tagarasikhi），以“这麻风病人是谁？”来轻蔑、吐唾沫及从左边走过等方式所造作的恶业。“在地狱中被烧煮”（niraye paccitthāti）：即在地狱中被地狱之火烧灼。亦有读作“被地狱之火烧煮后”（paccitvā nirayagginā）。“以其业的剩余果报”（tasseva kammassa vipākāvasesenāti）：那个使他在地狱中结生的业，不会在人界产生果报。然而，当时他对独觉佛行不敬时所造作的、属于后熟（aparāpariyavedanīya）的另一系列刹那心，当另一个后熟的善业使他在人界获得三因结生时，该恶业就在其生命期间，导致了麻风病、贫穷与极度的悲惨。就此，基于业的同分性，而说了“以其业的剩余果报”。世间也可见到类似用法，如“还是那只鹧鸪，还是那些草药”。

Ettāvatā ‘‘ko nu kho, bhante, hetū’’ti tena bhikkhunā puṭṭhapañhaṃ vissajjetvā idāni yo ‘‘tassa kā gati, ko abhisamparāyo’’ti pubbe bhikkhūhi puṭṭhapañho, taṃ vissajjetuṃ ‘‘so tathāgatappavedita’’ntiādi vuttaṃ. Tattha tathāgatappaveditanti tathāgatena bhagavatā desitaṃ akkhātaṃ pakāsitanti tathāgatappaveditaṃ. Āgammāti adhigantvā, nissāya ñatvā vā. ‘‘Tathāgatappavedite dhammavinaye’’tipi pāṭho. Saddhaṃ samādiyīti sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno [Pg.266] bhagavato sāvakasaṅghoti ratanattayasannissayaṃ pubbabhāgasaddhañceva lokuttarasaddhañcāti duvidhampi saddhaṃ sammā ādiyi. Yathā na puna ādātabbā hoti, evaṃ yāva bhavakkhayā gaṇhi, attano cittasantāne uppādesīti attho. Sīlaṃ samādiyītiādīsupi eseva nayo. Sīlanti pubbabhāgasīlena saddhiṃ maggasīlaṃ phalasīlañca. Sutanti pariyattibāhusaccaṃ paṭivedhabāhusaccañcāti duvidhampi sutaṃ. Pariyattidhammāpi hi tena dhammassavanakāle saccappaṭivedhāya sāvakehi yathāladdhappakāraṃ sutā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā cāti. Cāganti paṭhamamaggavajjhakilesābhisaṅkhārānaṃ vossaggasaṅkhātaṃ cāgaṃ, yena ariyasāvakā deyyadhammesu muttacāgā ca honti payatapāṇī vossaggaratā. Paññanti saddhiṃ vipassanāpaññāya maggapaññañceva phalapaññañca.

至此，在解答了那位比丘所问的“尊者，是什么原因呢？”之后，现在为了解答之前比丘们所问的“他的去处为何？来世如何？”这个问题，而说了“他依于如来所宣说的……”等。在此，“如来所宣说”(tathāgatappaveditaṃ)是指由如来、世尊所开示、阐明、宣说的。“依于”(āgamma)：即证得后，或依止而了知。也有读作“在如来所宣说的法与律中”(tathāgatappavedite dhammavinaye)。“他受持了信”(saddhaṃ samādiyīti)：即对于“世尊是正自觉者，法是世尊所善说的，僧团是世尊善于行道的弟子僧”，他正确地受持了对三宝的依止，即前分信与出世间信这两种信。其义为：他领受了信，直到无需再领受，即直到有之终结，使之于自心相续中生起。“他受持了戒”(sīlaṃ samādiyīti)等也是同样的道理。“戒”(sīlaṃ)：即前分戒，连同道戒与果戒。“闻”(sutaṃ)：即教理的多闻与通达的多闻这两种闻。因为他在听闻法时，为通达诸谛，已将教法依其所能听闻、熟悉、以心随观、以见善通达。“舍”(cāgaṃ)：即名为舍离初道所断之烦恼与行(kilesābhisaṅkhāra)的舍，圣弟子因此而在布施物上舍离、手常伸出、乐于施舍。“慧”(paññaṃ)：即观慧(vipassanāpaññā)，连同道慧与果慧。

Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhagahaṇā. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ. Sugatiṃ saggaṃ lokanti padattayenāpi devalokameva vadati. So hi sampattīnaṃ sobhanattā sundarā gatīti sugati, rūpādīhi visesehi suṭṭhu aggoti saggo, sabbakālaṃ sukhamevettha lokiyati, lujjatīti vā lokoti vuccati. Upapannoti paṭisandhiggahaṇavasena upagato. Sahabyatanti sahabhāvaṃ. Vacanattho pana saha byati pavattati, vasatīti vā sahabyo, sahaṭhāyī sahavāyī vā. Tassa bhāvo sahabyatā. Atirocatīti atikkamma abhibhavitvā rocati virocati. Vaṇṇenāti rūpasampattiyā. Yasasāti parivārena. So hi asucimakkhitaṃ jajjaraṃ mattikābhājanaṃ chaḍḍetvā anekaratanavicittaṃ pabhassararaṃsijālavinaddhasuddhajambunadabhājanaṃ gaṇhanto viya vuttappakāraṃ kaḷevaraṃ idha nikkhipitvā ekacittakkhaṇena yathāvuttaṃ dibbattabhāvaṃ mahatā parivārena saddhiṃ paṭilabhīti.

身坏，是舍弃所执取的诸蕴。死后，是紧接着执取新生的诸蕴。或者，身坏是命根的断绝，死后是指死殁之后。善趣、天界、世间这三个词，都指天界。因其成就美好，是美好的去处，故为善趣；因其色等特质殊胜，是极佳的，故为天界；在那里恒常只体验到快乐，故被看见，或说会毁坏，故称为世间。已生，是指以结生的方式到达。为伴，是指同伴的状态。其词义是：共同存在或居住，故为同伴，即共同安住者或共同生活者；其状态即为同伴关系。他极照耀，是超越、压倒而照耀。以色来说，是形色的圆满；以声誉来说，是其眷属。他确实犹如丢弃一个涂满污秽、破旧的陶器，而拿起一个由种种珍宝装饰、放射着灿烂光芒的纯金器皿，同样地，他在此处放下如前所述的身体，于一刹那心，与庞大的眷属一起获得了如前所述的天界生命。

Etamatthaṃ viditvāti etaṃ pāpānaṃ aparivajjane ādīnavaṃ, parivajjane ca ānisaṃsaṃ sabbākārato viditvā tadatthavibhāvanaṃ imaṃ udānaṃ udānesi.

了知此义，是指从一切方面了知不舍离诸恶的过患以及舍离诸恶的利益后，说出了这句阐明其义的自说语。

Tassāyaṃ saṅkhepattho – yathā cakkhumā puriso parakkame kāyikavīriye vijjamāne sarīre vahante visamāni papātādiṭṭhānāni caṇḍabhāvena vā visamāni hatthiassaahikukkuragorūpādīni parivajjaye, evaṃ [Pg.267] jīvalokasmiṃ imasmiṃ sattaloke paṇḍito sappañño puriso tāya sappaññatāya attano hitaṃ jānanto pāpāni lāmakāni duccaritāni parivajjeyya. Evañhi yathāyaṃ suppabuddho tagarasikhimhi paccekabuddhe pāpaṃ aparivajjetvā mahantaṃ anayabyasanaṃ āpajji, evaṃ āpajjeyyāti adhippāyo. Yathā vā suppabuddho kuṭṭhī mama dhammadesanaṃ āgamma idāni saṃvegappatto pāpāni parivajjento uḷāraṃ visesaṃ adhigañchi, evaṃ aññopi uḷāraṃ visesādhigamaṃ icchanto pāpāni parivajjeyyāti adhippāyo.

其要义如下：譬如明眼之人，于身有力、能行之时，会避开险峻的悬崖等危地，以及凶猛的象、马、蛇、狗、牛等；同样地，于此有情世间、众生世间，具慧贤者以其智慧了知自身利益，亦应避开邪恶、卑劣的恶行。其意是：正如这位善觉(Suppabuddha)因未避开对独觉佛多迦罗尸弃(Tagarasikhi)的恶行而遭遇巨大的不幸与灾祸，〔若不避开〕，也会同样遭遇。又如，善觉这位麻风病人，因我的法教而生起悚惧感，避开诸恶，证得了殊胜的成就。其意是：其他想要获得殊胜成就的人，也应如此避开诸恶。

Tatiyasuttavaṇṇanā niṭṭhitā.

第三经释义终。

4. Kumārakasuttavaṇṇanā

4. 童子经释义

44. Catutthe kumārakāti taruṇapuggalā. Ye subhāsitadubbhāsitassa atthaṃ jānanti, te idha kumārakāti adhippetā. Ime hi sattā jātadivasato paṭṭhāya yāva pañcadasavassakā, tāva ‘‘kumārakā, bālā’’ti ca vuccanti, tato paraṃ vīsativassāni ‘‘yuvāno’’ti. Macchake bādhentīti maggasamīpe ekasmiṃ taḷāke nidāghakāle udake parikkhīṇe ninnaṭṭhāne ṭhitaṃ udakaṃ ussiñcitvā khuddakamacche gaṇhanti ceva hananti ca ‘‘pacitvā khādissāmā’’ti. Tenupasaṅkamīti maggato thokaṃ taḷākaṃ atikkamitvā ṭhito, tasmā ‘‘upasaṅkamī’’ti vadati. Kasmā pana upasaṅkami? Te kumārake attani vissāsaṃ janetuṃ upasaṅkami. Bhāyatha voti ettha voti nipātamattaṃ. Dukkhassāti nissakke sāmivacanaṃ, dukkhasmāti attho. Appiyaṃ vo dukkhanti ‘‘kiṃ tumhākaṃ sarīre uppajjanakadukkhaṃ appiyaṃ aniṭṭha’’nti pucchati.

44. 第四经中，“童子”(kumārakā)是指年轻的个人(taruṇapuggalā)。此处所谓“童子”，是指能了知善说与恶说之义的人。这些有情从出生之日起至十五岁，被称为“童子”、“愚者”；此后二十年间，则被称为“青年”。“伤害鱼”(Macchake bādhenti)是指：在旱季，路边某个池塘的水减少时，他们舀干低洼处残留的水，捕捉并杀死小鱼，心想：“我们要煮来吃。”“他走近”(tenupasaṅkami)是指他稍微离开道路，走向池塘而站立，因此说“走近”。但他为何要走近呢？他是为了让那些童子对他产生信任而走近。在“你们害怕吗”(Bhāyatha vo)中，“vo”只是一个虚词。“于痛苦”(dukkhassa)是离格意义的属格，意思是“从痛苦”(dukkhasmā)。“痛苦对你们是不可爱的吗？”(appiyaṃ vo dukkhaṃ)是问：“在你们身上生起的痛苦，对你们是不可爱、不合意的吗？”

Etamatthaṃ viditvāti ime sattā attano dukkhaṃ anicchantā eva hutvā dukkhahetuṃ paṭipajjantā attano taṃ icchantā eva nāma hontīti etamatthaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ pāpakiriyāya nisedhanaṃ ādīnavavibhāvanañca udānaṃ udānesi.

“了知此义”(Etamatthaṃ viditvā)是说：从各方面了知了此义，即“这些众生虽然不想要自己的痛苦，但却行于痛苦之因，他们实际上就是想要那痛苦的人”。“说了这句自说语”(Imaṃ udānaṃ udānesi)是说：说了这句自说语，它禁止作恶并阐明其过患。

Tassattho – yadi tumhākaṃ sakalamāpāyikaṃ, sugatiyañca appāyukatāmanussadobhaggiyādibhedaṃ dukkhaṃ appiyaṃ aniṭṭhaṃ, yadi tumhe tato bhāyatha, āvi vā paresaṃ pākaṭabhāvavasena appaṭicchannaṃ katvā kāyena [Pg.268] vā vācāya vā pāṇātipātādippabhedaṃ yadi vā raho apākaṭabhāvavasena paṭicchannaṃ katvā manodvāre eva abhijjhādippabhedaṃ aṇumattampi pāpakaṃ lāmakadhammaṃ mākattha mā karittha, atha pana taṃ pāpakammaṃ etarahi karotha, āyatiṃ vā karissatha, nirayādīsu catūsu apāyesu manussesu ca tassa phalabhūtaṃ dukkhaṃ ito vā etto vā palāyante amhe nānubandhissatīti adhippāyena upecca apecca palāyatampi tumhākaṃ tato mutti mokkho natthi. Gatikālādipaccayantarasamavāye vipaccissatiyevāti dasseti. ‘‘Palāyane’’tipi paṭhanti, vuttanayena yattha katthaci gamane pakkamane satīti attho. Ayañca attho ‘‘na antalikkhe na samuddamajjhe…pe… pāpakammā’’ti (dha. pa. 127; mi. pa. 4.2.4) imāya gāthāya dīpetabbo.

其义是：如果你们对所有恶趣的苦，以及善趣中短命、身为人类的不幸等种种苦，都感到不可爱、不合意，如果你们对此感到恐惧，那么，无论是公开地（即因对他人显而易见而未加遮蔽地，通过身或语行杀生等），还是秘密地（即因不显露而加以遮蔽地，仅在心门行贪欲等），即使微量邪恶、卑劣之法，也切勿造作。但如果你们现在或将来造作那恶业，那么，即使你们怀着“它不会追上我们”的意图，或来或去地逃跑，也绝无可能从地狱等四恶趣中以及在人间由其产生的苦果中获得解脱、释放。此偈表明：当趣、时等其他条件聚合时，业果必定成熟。也有读作“于逃跑时”(palāyane)的，其义是：如前所述，无论去到或离开任何地方。此义应当通过“非于空中，非于海中……能脱离恶业。”(法句127；弥兰王问4.2.4)这首偈颂来阐明。

Catutthasuttavaṇṇanā niṭṭhitā.

第四经释义终。

5. Uposathasuttavaṇṇanā

5. 布萨经释义

45. Pañcame tadahūti tasmiṃ ahani tasmiṃ divase. Uposatheti ettha upavasanti etthāti uposatho, upavasantīti sīlena vā anasanena vā upetā hutvā vasantīti attho. Ayañhi uposathasaddo ‘‘aṭṭhaṅgasamannāgataṃ uposathaṃ upavasāmī’’tiādīsu (a. ni. 3.71; 10.46) sīle āgato. ‘‘Uposatho vā pavāraṇā vā’’tiādīsu (mahāva. 155) pātimokkhuddesādivinayakamme. ‘‘Gopālakūposatho nigaṇṭhūposatho’’tiādīsu (a. ni. 3.71) upavāse. ‘‘Uposatho nāma nāgarājā’’tiādīsu (dī. ni. 2.246) paññattiyaṃ. ‘‘Ajjuposatho pannaraso’’tiādīsu (mahāva. 168) divase. Idhāpi divaseyeva daṭṭhabbo, tasmā ‘‘tadahuposathe’’ti tasmiṃ uposathadivasabhūte ahanīti attho. Nisinno hotīti mahābhikkhusaṅghaparivuto ovādapātimokkhaṃ uddisituṃ nisinno hoti. Nisajja pana bhikkhūnaṃ cittāni olokento ekaṃ dussīlapuggalaṃ disvā, ‘‘sacāhaṃ imasmiṃ puggale idha nisinneyeva pātimokkhaṃ uddisissāmi, sattadhāssa muddhā phalissatī’’ti tasmiṃ anukampāya tuṇhīyeva ahosi.

45. 第五，“那时”(tadahū)意为“在那天”(tasmiṃ ahani)、“在那日”(tasmiṃ divase)。关于“布萨”(uposatha)，人们于此安住，即具足戒或禁食而住，故名“布萨”。此“布萨”一词，在“我受持具足八支的布萨”等句中，用于指戒；在“布萨或自恣”等句中，用于指诵念波罗提木叉等律仪；在“牧牛者布萨、尼乾子布萨”等句中，用于指禁食；在“名为布萨的龙王”等句中，用于指概念；在“今天是十五布萨日”等句中，用于指日子。于此，也应理解为日子。因此，“在那布萨日”(tadahuposathe)的意思是：在那已成为布萨日的日子里。“坐着”(nisinno hoti)是指他被大比丘僧团围绕，为诵念教诫波罗提木叉而坐。然而，他坐下后，在审视比丘们的心时，看见一个破戒之人，心想：“若我当着此人在此坐着诵念波罗提木叉，他的头颅将会七裂。”出于对他的怜悯，便保持沉默。

Ettha [Pg.269] ca uddhastaṃ aruṇanti aruṇuggamanaṃ vatvāpi ‘‘uddisatu, bhante bhagavā, bhikkhūnaṃ pātimokkha’’nti thero bhagavantaṃ pātimokkhuddesaṃ yāci tasmiṃ kāle ‘‘na, bhikkhave, anuposathe uposatho kātabbo’’tisikkhāpadassa (mahāva. 183) apaññattattā. Aparisuddhā, ānanda, parisāti tikkhattuṃ therena pātimokkhuddesassa yācitattā anuddesassa kāraṇaṃ kathento ‘‘asukapuggalo aparisuddho’’ti avatvā ‘‘aparisuddhā, ānanda, parisā’’ti āha. Kasmā pana bhagavā tiyāmarattiṃ tathā vītināmesi? Tato paṭṭhāya ovādapātimokkhaṃ anuddisitukāmo tassa vatthuṃ pākaṭaṃ kātuṃ.

于此，即使已说“黎明升起，晨光出现”，长老仍请求世尊诵念波罗提木叉，说：“尊者，请世尊为比丘们诵念波罗提木叉。”这是因为当时“诸比丘，不得在非布萨日行布萨”这条学处尚未制定。当长老三次请求诵念波罗提木叉，世尊在说明不诵念的原因时，并未说“某某个人不清净”，而是说：“阿难，此众不清净。”那么，世尊为何要那样度过三更长夜呢？是为了彰显此后不再诵念教诫波罗提木叉的缘由。

Addasāti kathaṃ addasa. Attano cetopariyañāṇena tassaṃ parisati bhikkhūnaṃ cittāni parijānanto tassa moghapurisassa dussīlyacittaṃ passi. Yasmā pana citte diṭṭhe taṃsamaṅgīpuggalo diṭṭho nāma hoti, tasmā ‘‘addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīla’’ntiādi vuttaṃ. Yatheva hi anāgate sattasu divasesu pavattamānaṃ paresaṃ cittaṃ cetopariyañāṇalābhī jānāti, evaṃ atītepīti. Dussīlanti nissīlaṃ, sīlavirahitanti attho. Pāpadhammanti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvaṃ. Asucinti aparisuddhehi kāyakammādīhi samannāgatattā na suciṃ. Saṅkassarasamācāranti kiñcideva asāruppaṃ disvā ‘‘idaṃ iminā kataṃ bhavissatī’’ti evaṃ paresaṃ āsaṅkanīyatāya saṅkāya saritabbasamācāraṃ, atha vā kenacideva karaṇīyena mantayante bhikkhū disvā ‘‘kacci nu kho ime mayā katakammaṃ jānitvā mantentī’’ti attanoyeva saṅkāya saritabbasamācāraṃ.

“他看见了”——是如何看见的呢？具寿大目犍连以自己的他心智，在审视那会中比丘们的心时，看见了那个虚浮之人的破戒心。因为当心被看见时，具足此心之人即名被看见，所以经中说：“具寿大目犍连确实看见了那个破戒之人”等。诚然，正如具他心智者能了知他人未来七日中生起的心，同样也能了知过去的心。“破戒”(dussīla)即无戒(nissīla)，意为缺乏戒行。“恶法”(pāpadhamma)即因破戒而意乐卑劣，故为低劣本性。“不净”(asuci)即因具足不清净的身业等，故为不净。“行可疑”(saṅkassarasamācāra)是指，因其行为能令他人起疑——即看见任何不当之事，便想：“这事必是他所为”——故其行应被怀疑地忆念；或者，因其行为能令自己起疑——即看见比丘们因某事商议，便想：“他们莫非是知道了我的所为而在商议？”——故其行应被怀疑地忆念。

Lajjitabbatāya paṭicchādetabbakāraṇato paṭicchannaṃ kammantaṃ etassāti paṭicchannakammantaṃ. Kucchitasamaṇavesadhāritāya na samaṇanti assamaṇaṃ. Salākaggahaṇādīsu ‘‘kittakā samaṇā’’ti ca gaṇanāya ‘‘ahampi samaṇomhī’’ti micchāpaṭiññāya samaṇapaṭiññaṃ. Aseṭṭhacāritāya abrahmacāriṃ. Aññe brahmacārino sunivatthe supārute supattadhare gāmanigamādīsu piṇḍāya caritvā jīvikaṃ kappente disvā abrahmacārī samāno sayampi tādisena ākārena paṭipajjanto uposathādīsu sandissanto ‘‘ahampi [Pg.270] brahmacārī’’ti paṭiññaṃ dento viya hotīti brahmacāripaṭiññaṃ. Pūtinā kammena sīlavipattiyā anto anupaviṭṭhattā antopūtiṃ. Chahi dvārehi rāgādikilesavassanena tintattā avassutaṃ. Sañjātarāgādikacavarattā sīlavantehi chaḍḍetabbattā ca kasambujātaṃ. Majjhe bhikkhusaṅghassa nisinnanti saṅghapariyāpanno viya bhikkhusaṅghassa anto nisinnaṃ. Diṭṭhosīti ayaṃ pana na pakatattoti bhagavatā diṭṭho asi. Yasmā ca evaṃ diṭṭho, tasmā natthi te tava bhikkhūhi saddhiṃ ekakammādisaṃvāso. Yasmā pana so saṃvāso tava natthi, tasmā uṭṭhehi, āvusoti evamettha padayojanā veditabbā.

因其行为应感羞愧而须隐藏，故其业为“隐蔽业”。因其穿着可鄙的沙门外相，不似沙门，故为“非沙门”。在领筹等事中，当计数问及“有多少沙门？”时，他以“我也是沙门”作虚假声称，故为“伪称沙门者”。因其行仪非圣，故为“非梵行者”。他看见其他梵行者穿着整齐，持着善钵，在村镇等处乞食维生，自己虽非梵行者，却也以同样的方式行事，在布萨等场合出现，仿佛声称“我也是梵行者”，故为“伪称梵行者”。因其行为污秽、戒行败坏而深入于内，故为“内腐”。因六门被贪等烦恼之雨浸湿，故为“漏湿”。因生起贪等垃圾，且应被具戒者舍弃，故为“垃圾所成”。“坐在比丘僧团中间”，即如僧团一员般坐在比丘僧团之中。“你已被看见”，此非由凡夫所见，而是说：你已被世尊看见。因为你已被如此看见，所以你没有与比丘们共业等共住。因为你没有那种共住，所以“贤友，起来！”。此中词句的结合应如是了知。

Tatiyampi kho so puggalo tuṇhī ahosīti anekavāraṃ vatvāpi thero ‘‘sayameva nibbinno oramissatī’’ti vā, ‘‘idāni imesaṃ paṭipattiṃ jānissāmī’’ti vā adhippāyena tuṇhī ahosi. Bāhāyaṃ gahetvāti bhagavatā mayā ca yāthāvato diṭṭho, yāvatatiyaṃ uṭṭhehīti vutto na uṭṭhāti, ‘‘idānissa nikkaḍḍhanakālo mā saṅghassa uposathantarāyo ahosī’’ti taṃ bāhāyaṃ aggahesi, tathā gahetvā. Bahidvārakoṭṭhakā nikkhāmetvāti dvārakoṭṭhakasālato bahi nikkhāmetvā. Bahīti pana nikkhāmitaṭṭhānadassanaṃ, atha vā bahidvārakoṭṭhakāti bahidvārakoṭṭhakatopi nikkhāmetvā, na antodvārakoṭṭhakato, evaṃ ubhayathāpi vihārato bahi katvāti attho. Sūcighaṭikaṃ datvāti aggaḷasūciñca uparighaṭikañca ādahitvā, suṭṭhutaraṃ kavāṭaṃ thaketvāti attho. Yāva bāhāgahaṇāpi nāmāti iminā ‘‘aparisuddhā, ānanda, parisā’’ti vacanaṃ sutvā eva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatīti acchariyamidanti dasseti. Idampi garahaṇacchariyamevāti veditabbaṃ.

那人第三次也沉默不语。长老虽已多次劝说，但心想：“他要么自己会因厌离而离去，要么我现在将了知他们的做法”，因此保持沉默。抓住手臂——[长老心想：]“他已被世尊和我如实看见，被告知‘起来’多达三次，他仍不起来。现在是驱逐他的时候了，愿僧团的布萨不要有障碍！”于是抓住他的手臂，如此抓住后。拖出外门廊——即从门廊大厅拖到外面。“外面”是指拖出去后所在之处；或者说，是从外门廊拖出去，而不是从内门廊。这样，无论哪种情况，都意味着把他从寺院赶了出去。给门闩上锁——装上门闩和上面的门栓，意思是把门牢牢地关好。直到被抓住手臂——这句话表明，他本应在听到“阿难，此众不清净”这句话后就离开，但他却没有离开，那个无用之人竟然会逗留到被抓住手臂，真是令人惊奇。这应理解为一种责备与惊奇。

Atha bhagavā cintesi – ‘‘idāni bhikkhusaṅgho abbudajāto, aparisuddhā puggalā uposathaṃ āgacchanti, na ca tathāgatā aparisuddhāya parisāya uposathaṃ karonti, pātimokkhaṃ uddisanti, anuddisante ca bhikkhusaṅghassa uposatho pacchijjati, yaṃnūnāhaṃ ito paṭṭhāya bhikkhūnaṃyeva pātimokkhuddesaṃ anujāneyya’’nti. Evaṃ pana cintetvā bhikkhūnaṃyeva pātimokkhuddesaṃ anujāni. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… pātimokkhaṃ uddiseyyāthā’’ti.

于是世尊心想：“现在比丘僧团已生疮疱，不清净的人会来参加布萨。如来不在不清净的僧团中行布萨，也不诵波罗提木叉。若不诵波罗提木叉，比丘僧团的布萨就会中断。不如从现在开始，我允许比丘们自己诵波罗提木叉。”世尊如此思惟后，便允许比丘们自己诵波罗提木叉。因此经中说：“于是世尊……你们应当诵波罗提木叉。”

Tattha [Pg.271] na dānāhanti idāni ahaṃ uposathaṃ na karissāmi, pātimokkhaṃ na uddisissāmīti paccekaṃ na-kārena sambandho. Duvidhañhi pātimokkhaṃ āṇāpātimokkhaṃ ovādapātimokkhanti. Tesu ‘‘suṇātu me, bhante’’tiādikaṃ (mahāva. 134) āṇāpātimokkhaṃ, taṃ sāvakāva uddisanti, na buddhā, ayaṃ anvaddhamāsaṃ uddisiyati. ‘‘Khantī paramaṃ…pe… sabbapāpassa akaraṇaṃ…pe… anūpavādo anūpaghāto…pe… etaṃ buddhāna sāsana’’nti (dī. ni. 2.90; dha. pa. 183-185) imā pana tisso gāthā ovādapātimokkhaṃ nāma, taṃ buddhāva uddisanti, na sāvakā, channampi vassānaṃ accayena uddisanti. Dīghāyukabuddhānañhi dharamānakāle ayameva pātimokkhuddeso, appāyukabuddhānaṃ pana paṭhamabodhiyaṃyeva. Tato paraṃ itaro, tañca kho bhikkhū eva uddisanti, na buddhā, tasmā amhākampi bhagavā vīsativassamattaṃ ovādapātimokkhaṃ uddisitvā imaṃ antarāyaṃ disvā tato paraṃ na uddisi. Aṭṭhānanti akāraṇaṃ. Anavakāsoti tasseva vevacanaṃ. Kāraṇañhi yathā tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānanti vuccati, evaṃ anavakāsotipi vuccatīti. Yanti kiriyāparāmasanaṃ, taṃ heṭṭhā vuttanayena yojetabbaṃ.

于此，“不”字，如在“现在我不行布萨，不诵波罗提木叉”一句中，是分别与各动词相连。波罗提木叉有两种：教令波罗提木叉(āṇāpātimokkha)和教诫波罗提木叉(ovādapātimokkha)。其中，“尊者，请听我说”等（《大品》134）是教令波罗提木叉，唯由声闻诵说，而非诸佛；此法每半月诵说一次。而“忍耐是最高的苦行……断尽一切恶……不诽谤，不伤害……此是诸佛的教诫”这三首偈颂（《长部》2.90；《法句经》183-185）则名为教诫波罗提木叉，唯由诸佛诵说，而非声闻；于六年期满时诵说。长寿的诸佛住世时，这即是波罗提木叉的诵说；而对于短寿的诸佛，则仅在初证菩提时。此后，另一种（教令波罗提木叉）则唯由比丘诵说，而非诸佛。因此，我等世尊亦仅于二十年间诵说教诫波罗提木叉，后见此障碍，便不再诵说。“无有是处”(aṭṭhāna)即无原因。“无有机会”(anavakāsa)是其同义词。所谓原因，就如果实依之而立，因其存在依赖于此，故称为“处”(ṭhāna)；同样，也称为“机会”(avakāsa)。“yaṃ”是指对行为的指称，应依前述方法来连结。

Aṭṭhime, bhikkhave, mahāsamuddeti ko anusandhi? Yvāyaṃ aparisuddhāya parisāya pātimokkhassa anuddeso vutto, so imasmiṃ dhammavinaye acchariyo abbhuto dhammoti taṃ aparehi sattahi acchariyabbhutadhammehi saddhiṃ vibhajitvā dassetukāmo paṭhamaṃ tāva tesaṃ upamābhāvena mahāsamudde aṭṭha acchariyabbhutadhamme dassento satthā ‘‘aṭṭhime, bhikkhave, mahāsamudde’’tiādimāha.

“诸比丘，大海有此八种稀有、未曾有之法”——此句的脉络为何？先前所说“于不清净的僧团中不诵说波罗提木叉”，此乃于此法与律中一项稀有、未曾有之法。世尊欲将此稀有、未曾有之法与另外七种稀有、未曾有之法一并分别开示，故首先以大海的八种稀有、未曾有之法为喻而显示，导师说：“诸比丘，大海有此八种……”等。

Pakatidevā viya na suranti na isanti na virocantīti asurā, surā nāma devā, tesaṃ paṭipakkhāti vā asurā, vepacittipahārādādayo. Tesaṃ bhavanaṃ sinerussa heṭṭhābhāge, te tattha pavisantā nikkhamantā sinerupāde maṇḍapādiṃ nimminitvā kīḷantāva abhiramanti. Tattha tesaṃ abhirati ime guṇe disvāti āha – ‘‘ye disvā disvā asurā mahāsamudde abhiramantī’’ti. Tattha abhiramantīti ratiṃ vindanti, anukkaṇṭhamānā vasantīti attho.

他们不像一般的天人那样闪耀、有权势、发光，故名阿修罗(asurā)。或者，天人被称为修罗(surā)，阿修罗是他们的敌对者，例如韦巴吉帝(Vepacitti)、巴哈罗达(Pahārāda)等。他们的住处在须弥山(Sineru)下，他们在那里出入，在须弥山脚建造亭台等，嬉戏自娱。他们在此处感到喜乐，是因见到了这些特质，故说：“阿修罗一再见到这些，便乐于大海中。”此处“乐于”(abhiramanti)意为他们获得乐趣，即安住而不感厌烦。

Anupubbaninnotiādīni sabbāni anupaṭipāṭiyā ninnabhāvasseva vevacanāni. Na āyatakeneva papātoti na chinnataṭo mahāsobbho viya [Pg.272] ādito eva papāto. So hi tīradesato paṭṭhāya ekaṅguladvaṅgulavidatthiratanayaṭṭhiusabhaaḍḍhagāvutagāvutaḍḍhayojanādivasena gambhīro hutvā gacchanto gacchanto sinerupādamūle caturāsītiyojanasahassagambhīro hutvā ṭhitoti dasseti.

“次第倾斜”等词，都是依序(anupaṭipāṭiyā)倾斜状态的同义词。它不是突然的陡坡，不像断了岸的大深渊那样，从一开始就是悬崖。它从岸边开始，以一指、二指、一张手(vidatthi)、一肘、一杖、一乌萨巴(usabha)、半俱卢舍、一俱卢舍、半由旬等方式逐渐加深，不断延伸，直至须弥山脚，文句显示它在须弥山脚下深达八万四千由旬。

Ṭhitadhammoti ṭhitasabhāvo avaṭṭhitasabhāvo. Na matena kuṇapena saṃvasatīti yena kenaci hatthiassādīnaṃ kaḷevarena saddhiṃ na saṃvasati. Tīraṃ vāhetīti tīraṃ apaneti. Thalaṃ ussāretīti hatthena gahetvā viya vīcippahāreneva thale khipati. Gaṅgā yamunāti anotattadahassa dakkhiṇamukhato nikkhantanadī pañca dhārā hutvā pavattaṭṭhāne gaṅgātiādinā pañcadhā saṅkhaṃ gatā.

“法性稳固”(ṭhitadhammo)意为自性稳固、自性确定。“不与死尸共住”意为不与任何象、马等的尸体共存。“冲上岸”(tīraṃ vāheti)意为将其带到岸上。“抛上陆地”(thalaṃ ussāreti)意为如同用手抓起一般，以波浪的冲击力将其抛到陆地上。恒河(Gaṅgā)、亚穆纳河(Yamunā)等，是从阿耨达池(Anotatta)南口流出的河流，分成五道水流后，在其流经之处，以恒河等名称被分为五种。

Tatrāyaṃ imāsaṃ nadīnaṃ ādito paṭṭhāya uppattikathā – ayañhi jambudīpo dasasahassayojanaparimāṇo, tattha catusahassayojanappamāṇo padeso udakena ajjhotthaṭo samuddoti saṅkhaṃ gato, tisahassayojanappamāṇe manussā vasanti, tisahassayojanappamāṇe himavā patiṭṭhito ubbedhena pañcayojanasatiko caturāsītikūṭasahassapaṭimaṇḍito samantato sandamānapañcasatanadīvicitto, yattha āyāmena vitthārena gambhīratāya ca paṇṇāsayojanappamāṇo diyaḍḍhayojanasataparimaṇḍalo anotattadaho kaṇṇamuṇḍadaho rathakāradaho chaddantadaho kuṇāladaho mandākinidaho sīhapapātadahoti satta mahāsarā patiṭṭhitā.

此处为诸河源流之记述：此瞻部洲(Jambudīpa)方圆一万由旬，其中四千由旬的区域为水所覆，称为大海；三千由旬为人类所居；三千由旬为雪山(Himavā)所立，其高五百由旬，为八万四千山峰所庄严，亦为五百条周匝流淌的河流所点缀。其中有七大湖，长、宽、深各五十由旬，周长一百五十由旬，分别为：阿耨达池(Anotattadaha)、迦那目达湖(Kaṇṇamuṇḍadaha)、罗陀迦罗湖(Rathakāradaha)、六牙湖(Chaddantadaha)、拘那罗湖(Kuṇāladaha)、曼达基尼湖(Mandākinidaha)与狮子崖湖(Sīhapapātadaha)。

Tesu anotattadaho sudassanakūṭaṃ cittakūṭaṃ kāḷakūṭaṃ gandhamādanakūṭaṃ kelāsakūṭanti imehi pañcahi pabbatakūṭehi parikkhitto. Tattha sudassanakūṭaṃ sovaṇṇamayaṃ tiyojanasatubbedhaṃ antovaṅkaṃ kākamukhasaṇṭhānaṃ tameva saraṃ paṭicchādetvā ṭhitaṃ, cittakūṭaṃ sattaratanamayaṃ. Kāḷakūṭaṃ añjanamayaṃ. Gandhamādanakūṭaṃ masāragallamayaṃ abbhantare muggavaṇṇaṃ; mūlagandho, sāragandho, pheggugandho, tacagandho, papaṭikāgandho, khandhagandho, rasagandho, pupphagandho, phalagandho, pattagandhoti imehi dasahi gandhehi ussannaṃ, nānappakāraosadhasañchannaṃ, kāḷapakkhuposathadivase ādittaṃ viya aṅgāraṃ pajjalantaṃ tiṭṭhati. Kelāsakūṭaṃ rajatamayaṃ. Sabbāni cetāni sudassanena [Pg.273] samānubbedhasaṇṭhānāni tameva saraṃ paṭicchādetvā ṭhitāni. Tattha devānubhāvena nāgānubhāvena ca devo vassati, nadiyo ca sandanti, taṃ sabbampi udakaṃ anotattameva pavisati, candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena tattha obhāsaṃ karonti, ujukaṃ gacchantā na karonti, tenevassa ‘‘anotatta’’nti saṅkhā udapādi.

其中，阿耨达池(Anotattadaho)被五座山峰环绕：善见峰(Sudassanakūṭa)、丽峰(Cittakūṭa)、黑岩峰(Kāḷakūṭa)、香醉山(Gandhamādanakūṭa)和凯拉萨峰(Kelāsakūṭa)。其中善见峰由黄金构成，高三百由旬，顶端内凹，形如鸦嘴，覆盖着湖面；丽峰由七宝构成；黑岩峰由墨玉构成；香醉山由玛瑙石构成，内部呈绿豆色，散发着十种香气——根香、心材香、边材香、皮香、表皮香、干香、汁香、花香、果香、叶香，遍布各种药草，在黑月布萨日时，像燃烧的炭火一样发光；凯拉萨峰由白银构成。所有这些山峰都与善见峰的高度和形状相同，覆盖着同一个湖。由于天神和那伽(nāga)的力量，那里天降雨水，河流奔涌，所有的水都流入阿耨达池。日月从南或从北运行时，光芒穿过山间照耀那里，但当它们直行而过时则不照耀，因此它得到了“无热”(anotatta)之名。

Tattha ratanamayamanuññasopānasilātalāni nimmacchakacchapāni phalikasadisāni nimmalūdakāni tadupabhogasattānaṃ kammanibbattāneva nahānatitthāni ca honti, yattha buddhapaccekabuddhā iddhimanto sāvakā isayo ca nahānādīni karonti, devayakkhādayo udakakīḷaṃ kīḷanti.

那里有由宝石构成的悦意阶梯和石板，水中无鱼无龟，清澈如水晶。还有为享用此水的众生由其业力所成的沐浴场，佛陀、辟支佛、具神通的声闻弟子和仙人们在此沐浴等；天神、夜叉(yakkha)等则在此戏水。

Tassa catūsu passesu sīhamukhaṃ, hatthimukhaṃ, assamukhaṃ, usabhamukhanti cattāri udakanikkhamanamukhāni honti, yehi catasso nadiyo sandanti. Sīhamukhena nikkhantanadītīre kesarasīhā bahutarā honti, tathā hatthimukhādīhi hatthiassausabhā. Puratthimadisato nikkhantanadī anotattaṃ tikkhattuṃ padakkhiṇaṃ katvā itarā tisso nadiyo anupagamma pācīnahimavanteneva amanussapathaṃ gantvā mahāsamuddaṃ pavisati. Pacchimadisato uttaradisato ca nikkhantanadiyopi tatheva padakkhiṇaṃ katvā pacchimahimavanteneva uttarahimavanteneva ca amanussapathaṃ gantvā mahāsamuddaṃ pavisanti.

在其四边有四个出水口：狮子口、象口、马口、牛口，由此流出四条大河。从狮子口流出的河，其两岸多有鬃毛的狮子；同样，从象口等流出的河，其两岸多有象、马、牛。从东方流出的河，三次右绕阿耨达池(Anotatta)后，不汇入其他三条河，而是沿着东雪山(pācīnahimavanta)的非人行道，流入大洋。从西方和北方流出的河，也同样右绕该池，分别沿着西雪山(pacchimahimavanta)和北雪山(uttarahimavanta)的非人行道，流入大洋。

Dakkhiṇadisato nikkhantanadī pana taṃ tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇena ujukaṃ pāsāṇapiṭṭheneva saṭṭhiyojanāni gantvā pabbataṃ paharitvā uṭṭhāya parikkhepena tigāvutappamāṇaudakadhārā hutvā ākāsena saṭṭhiyojanāni gantvā tiyaggaḷe nāma pāsāṇe patitā, pāsāṇo udakadhārāvegena bhinno. Tattha paññāsayojanappamāṇā tiyaggaḷā nāma pokkharaṇī jātā, pokkharaṇiyā kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhiyojanāni gantvā tato ghanapathaviṃ bhinditvā umaṅgena saṭṭhiyojanāni gantvā viñjhaṃ nāma tiracchānapabbataṃ paharitvā hatthatale pañcaṅgulisadisā pañcadhārā hutvā pavattanti.

而从南方流出的河，也三次右绕该池，然后笔直地向南沿着石床流淌六十由旬，冲击山岩后腾空而起，化作周长约三伽乌陀(gāvuta)的水柱，在空中行进六十由旬，坠落在一块名为三横闩(Tiyaggaḷa)的岩石上。岩石被水流的威力击碎，在那里形成了一个方圆五十由旬、名为三横闩池(Tiyaggaḷā)的湖。池水冲破湖岸，穿入岩石流淌六十由旬，然后穿透坚实的土地，经由隧道又流淌六十由旬，撞击名为文底耶(Viñjha)的横断山脉后，化为如掌上五指般的五道水流，奔涌而出。

Sā tikkhattuṃ anotattaṃ padakkhiṇaṃ katvā gataṭṭhāne ‘‘āvaṭṭagaṅgā’’ti vuccati, ujukaṃ pāsāṇapiṭṭhena saṭṭhiyojanāni gataṭṭhāne ‘‘kaṇhagaṅgā’’ti, ākāsena [Pg.274] saṭṭhiyojanāni gataṭṭhāne ‘‘ākāsagaṅgā’’ti, tiyaggaḷapāsāṇe paññāsayojanokāse ṭhitā ‘‘tiyaggaḷapokkharaṇī’’ti, kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhiyojanāni gataṭṭhāne ‘‘bahalagaṅgā’’ti, umaṅgena saṭṭhiyojanāni gataṭṭhāne ‘‘umaṅgagaṅgā’’ti vuccati, viñjhaṃ nāma tiracchānapabbataṃ paharitvā pañcadhārā hutvā pavattaṭṭhāne gaṅgā, yamunā, aciravatī, sarabhū, mahīti pañcadhā saṅkhaṃ gatā. Evametā pañca mahānadiyo himavantato pavattantīti veditabbā.

它三次右绕阿耨达池(Anotatta)之处，被称为“旋流恒河”(Āvaṭṭagaṅgā)；在笔直的石板上流淌六十由旬之处，被称为“黑恒河”(Kaṇhagaṅgā)；在空中流淌六十由旬之处，被称为“虚空恒河”(Ākāsagaṅgā)；停留在三横闩石(tiyaggaḷapāsāṇa)五十由旬的区域，被称为“三横闩池”(Tiyaggaḷapokkharaṇī)；冲破堤岸进入岩石中流淌六十由旬之处，被称为“厚恒河”(Bahalagaṅgā)；通过隧道流淌六十由旬之处，被称为“隧道恒河”(Umaṅgagaṅgā)。它撞击名为频陀(Viñjha)的横向山脉后，化为五条支流，计为恒河(Gaṅgā)、亚穆纳(Yamunā)、阿致罗筏底(Aciravatī)、萨拉布(Sarabhū)、摩醯(Mahī)五支。应当知道，这五条大河就是这样从雪山(Himavanta)发源的。

Tattha nadī ninnagātiādikaṃ gottaṃ, gaṅgā yamunātiādikaṃ nāmaṃ. Savantiyoti yā kāci savamānā sandamānā gacchantiyo mahānadiyo vā kunnadiyo vā. Appentīti allīyanti osaranti. Dhārāti vuṭṭhidhārā. Pūrattanti puṇṇabhāvo. Mahāsamuddassa hi ayaṃ dhammatā – ‘‘imasmiṃ kāle devo mando jāto, jālakkhipādīni ādāya macchakacchape gaṇhissāmā’’ti vā ‘‘imasmiṃ kāle atimahantī vuṭṭhi, na labhissāma nu kho piṭṭhipasāraṇaṭṭhāna’’nti vā taṃ na sakkā vattuṃ. Paṭhamakappikakālato paṭṭhāya hi yaṃ vassitvā sinerumekhalaṃ āhacca udakaṃ ṭhitaṃ, taṃ tato ekaṅgulamattampi udakaṃ neva heṭṭhā otarati, na uddhaṃ uttarati.

在此，“河流”、“向下流”等是其共相(gotta)，“恒河”、“亚穆纳”等是其名称(nāma)。“流淌的”(Savantiyo)是指任何流动、奔涌的大河或小河。“进入”(Appenti)意为融入、没入。“流”(Dhārā)是雨流。“充满”(Pūrattanti)即是盈满的状态。大海的法性(dhammatā)是这样的：不能说“此时雨水稀少，我们带着渔网等去捕鱼抓龟吧”，也不能说“此时雨水太大，恐怕找不到伸展脊背的地方”。因为从初劫(paṭhamakappika)之时起，雨水降下，冲击须弥山(Sineru)的山腰而积蓄的水，其水位连一指节的量也不会下降，也不会上涨。

Ekarasoti asambhinnaraso. Muttāti khuddakamahantavaṭṭadīghādibhedā anekavidhā muttā. Maṇīti rattanīlādibhedo anekavidho maṇi. Veḷuriyoti vaṃsavaṇṇasirīsapupphavaṇṇādisaṇṭhānato anekavidho. Saṅkhoti dakkhiṇāvattatambakucchikadhamanasaṅkhādibhedo anekavidho. Silāti setakāḷamuggavaṇṇādibhedā anekavidhā. Pavāḷanti khuddakamahantamandarattaghanarattādibhedaṃ anekavidhaṃ. Lohitaṅgoti padumarāgādibhedo anekavidho masāragallanti kabaramaṇi. ‘‘Cittaphalika’’ntipi vadanti.

“一味”(Ekaraso)即是不混杂之味。“珍珠”(Muttā)，有小、大、圆、长等差别，种类繁多。“宝珠”(Maṇi)，有红、蓝等差别，种类繁多。“琉璃”(Veḷuriya)，有竹色、尸利沙(sirīsa)花色等不同颜色与形状，种类繁多。“螺”(Saṅkha)，有右旋螺、铜腹螺、吹奏螺等差别，种类繁多。“石”(Silā)，有白、黑、绿豆色等差别，种类繁多。“珊瑚”(Pavāḷa)，有小、大、淡红、深红等差别，种类繁多。“红玉”(Lohitaṅga)，有莲花色等差别，种类繁多。“玛瑙”(Masāragalla)是杂色宝珠(kabaramaṇi)，也称为“彩晶”(Cittaphalika)。

Mahataṃ bhūtānanti mahantānaṃ sattānaṃ. Timitimiṅgalādikā tisso macchajātiyo. Timiṃ gilanasamatthā timiṅgalā, timiñca timiṅgalañca gilanasamatthā ‘‘timitimiṅgalā’’ti vadanti. Nāgāti ūmipiṭṭhivāsinopi vimānaṭṭhakanāgāpi.

“大有情”(Mahataṃ bhūtānaṃ)即是巨大的有情(sattānaṃ)。提弥(timi)、提弥伽罗(timiṅgala)、提弥提弥伽罗(timitimiṅgala)是三种鱼类。能吞食提弥者为提弥伽罗；能吞食提弥与提弥伽罗者，称为“提弥提弥伽罗”。“龙”(Nāgā)既包括住在浪脊上的龙，也包括住在天宫中的龙。

Evameva [Pg.275] khoti kiñcāpi satthā imasmiṃ dhammavinaye soḷasapi bāttiṃsapi tato bhiyyopi acchariyabbhutadhamme vibhajitvā dassetuṃ sakkoti, tadā upamābhāvena pana gahitānaṃ aṭṭhannaṃ anurūpavasena aṭṭheva te upametabbadhamme vibhajitvā dassento ‘‘evameva kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā’’tiādimāha.

“同样地”(Evameva kho)是指，虽然导师能够在这法与律中分别开示十六种、三十二种乃至更多的稀有未曾有法，但在此，为了与作为譬喻而举的八法相应，他只分别开示了那八种应作譬喻的法，说道：“诸比丘，同样地，在这法与律中有八种稀有未曾有法”等等。

Tattha anupubbasikkhāya tisso bhikkhā gahitā, anupubbakiriyāya terasa dhutaṅgadhammā, anupubbapaṭipadāya satta anupassanā aṭṭhārasa mahāvipassanā aṭṭhatiṃsa ārammaṇavibhattiyo sattatiṃsa bodhipakkhiyadhammā ca gahitā. Na āyatakeneva aññāpaṭivedhoti maṇḍūkassa uppatitvā gamanaṃ viya āditova sīlapūraṇādīni akatvā arahattapaṭivedho nāma natthi, paṭipāṭiyā pana sīlasamādhipaññāyo pūretvāva arahattappattīti attho.

在此，通过“次第修学”(anupubbasikkhā)摄取了三学；通过“次第实践”(anupubbakiriyā)摄取了十三种头陀支；通过“次第行道”(anupubbapaṭipadā)摄取了七种随观、十八种大观(mahāvipassanā)、三十八种所缘差别以及三十七种菩提分法。“圣智的证得并非一蹴而就”(Na āyatakeneva aññāpaṭivedho)是指，如同青蛙跳跃而行，若不从一开始就圆满戒等，则无所谓证得阿罗汉。其义是，只有通过次第圆满戒、定、慧，才能达到阿罗汉位。

Mama sāvakāti sotāpannādike ariyapuggale sandhāya vadati. Na saṃvasatīti uposathakammādivasena saṃvāsaṃ na karoti. Ukkhipatīti apaneti. Ārakāvāti dūreyeva. Na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vāti asaṅkhyeyyepi mahākappe buddhesu anuppajjantesu ekasattopi parinibbātuṃ na sakkoti, tadāpi ‘‘tucchā nibbānadhātū’’ti na sakkā vattuṃ, buddhakāle pana ekekasmiṃ samāgame asaṅkhyeyyāpi sattā amataṃ ārādhenti, tadāpi na sakkā vattuṃ ‘‘pūrā nibbānadhātū’’ti. Vimuttirasoti kilesehi vimuccanaraso. Sabbā hi sāsanassa sampatti yāvadeva anupādāya āsavehi cittassa vimuttiyā hoti.

“我的弟子”(Mama sāvakā)是指初果等圣人(ariyapuggala)。“不共住”(Na saṃvasati)是指不与他们行布萨(uposatha)等事。“驱除”(Ukkhipati)即是去除。“远离”(Ārakā)即是遥远。涅槃界不会因此而减少或增加，即是说，即使在无数大劫中诸佛没有出现，连一个有情也无法般涅槃，那时也不能说‘涅槃界是空的’；而在佛陀的时代，于一次集会中就有无数有情证得不死，那时也不能说‘涅槃界是满的’。“解脱味”(Vimuttiraso)即是从诸烦恼中解脱之味。教法的一切成就，就在于无取着地心从诸漏中解脱。

Ratanānīti ratijananaṭṭhena ratanāni. Satipaṭṭhānādayo hi bhāviyamānā pubbabhāgepi anappakaṃ pītipāmojjaṃ nibbattenti, pageva aparabhāge. Vuttañhetaṃ –

“宝”(Ratanāni)因能生起喜悦(rati)之义而被称为宝。四念处等在修习时，即使在前分也能生起不少的喜悦与欣喜，更何况在后分。如是说：

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) –

“每当省察诸蕴的生灭，他便获得喜悦与欣喜；那对于了知者即是不死。”(《法句经》374)

Lokiyaratananimittaṃ pana pītipāmojjaṃ na tassa kalabhāgampi agghatīti ayamattho heṭṭhā dassito eva. Apica –

然而，由世间珍宝所引起的喜悦与欣喜，尚不及那(法乐)的十六分之一。此义已在下方说明。再者——

‘‘Cittīkataṃ [Pg.276] mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ‘ratana’nti pavuccatī’’ti.

“为心所珍爱，价值昂贵，无与伦比，难得一见；为殊胜有情所受用，故被称为‘宝’。”

Yadi ca cittīkatādibhāvena ratanaṃ nāma hoti, satipaṭṭhānādīnaṃyeva bhūtato ratanabhāvo. Bodhipakkhiyadhammānañhi so ānubhāvo, yaṃ sāvakā sāvakapāramīñāṇaṃ, paccekabuddhā paccekabodhiñāṇaṃ, sammāsambuddhā sammāsambodhiṃ adhigacchantīti āsannakāraṇattā. Paramparakāraṇañhi dānādiupanissayoti evaṃ ratijananaṭṭhena cittīkatādiatthena ca ratanabhāvo bodhipakkhiyadhammānaṃ sātisayo. Tena vuttaṃ – ‘‘tatrimāni ratanāni, seyyathidaṃ, cattāro satipaṭṭhānā’’tiādi.

若以心所珍爱等特质为宝，那么四念处等才是真实之宝。因为菩提分法（bodhipakkhiyadhammā）有此威力，声闻弟子能证得声闻波罗蜜智，独觉（paccekabuddha）能证得独觉菩提智，正等觉者能证得正等觉，此是近因。布施等是辗转之助缘，因此，菩提分法以其能生喜悦、心所珍爱等义而更为殊胜。故说：“在此有这些宝，即是：四念处”等等。

Tattha ārammaṇe pakkhanditvā upaṭṭhānaṭṭhena paṭṭhānaṃ, satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Ārammaṇassa pana kāyādivasena catubbidhattā vuttaṃ ‘‘cattāro satipaṭṭhānā’’ti. Tathā hi kāyavedanācittadhammesu subhasukhaniccaattasaññānaṃ pahānato asubhadukkhāniccānattatāgahaṇato ca nesaṃ kāyānupassanādibhāvo vibhatto.

其中，于所缘（ārammaṇa）中奋力投入，以确立（upaṭṭhāna）之义为“处”（paṭṭhāna），念即是处，故为“念处”。然而，所缘因身等分为四种，故说“四念处”。确实，在身、受、心、法中，由于舍弃净、乐、常、我之想，并且执取不净、苦、无常、无我之性，它们的身随观等状态才得以分别。

Sammā padahanti etena, sayaṃ vā sammā padahati, pasatthaṃ, sundaraṃ vā padahanti sammappadhānaṃ. Puggalassa vā sammadeva padhānabhāvakaraṇato sammappadhānaṃ. Vīriyassetaṃ adhivacanaṃ. Tampi anuppannuppannānaṃ akusalānaṃ anuppādanapahānavasena anuppannuppannānaṃ kusalānaṃ dhammānaṃ uppādanabhāvanavasena ca catukiccaṃ katvā vuttaṃ ‘‘cattāro sammappadhānā’’ti.

“正勤”（sammappadhāna）：因以此而正确地努力（sammā padahanti），或自己正确地努力，或所作的努力是卓越、美善的，故名“正勤”。又因能使个人（puggala）的努力（padhāna）臻于完善，故名“正勤”。此是精进（vīriya）的同义词。它也因其四种作用而被说明，即：未生之恶令不生，已生之恶令断除，未生之善令生起，已生之善令增长，故被称为“四正勤”。

Ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Iti paṭhamena atthena iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Dutiyena atthena iddhiyā pādo patiṭṭhā adhigamūpāyoti iddhipādo. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, svāyaṃ iddhipādo yasmā chandādike cattāro adhipatidhamme dhure jeṭṭhake katvā nibbattiyati, tasmā vuttaṃ ‘‘cattāro iddhipādā’’ti.

“神变”(iddhi)来自“成就”(ijjhati)，意即圆满、达成。又，众生依此而成就、增长、达于卓越，故名“神变”。依第一义，神变即是足(pāda)，故为“神足”(iddhipāda)，意即神变之部分。依第二义，神变之足，即基础(patiṭṭhā)、证得之方法(adhigamūpāya)，故为“神足”。由于依此能达到更高层次的特殊神变，并且此神足是以欲(chanda)等四增上法(adhipatidhamma)为首要而生起，故说“四神足”。

Pañcindriyānīti saddhādīni pañca indriyāni. Tattha assaddhiyaṃ abhibhavitvā adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyaṃ, kosajjaṃ abhibhavitvā paggahalakkhaṇe[Pg.277], pamādaṃ abhibhavitvā upaṭṭhānalakkhaṇe, vikkhepaṃ abhibhavitvā avikkhepalakkhaṇe, aññāṇaṃ abhibhavitvā dassanalakkhaṇe indaṭṭhaṃ kāretīti paññindriyaṃ.

“五根”(pañcindriyāni)即信(saddhā)等五根。其中，信根(saddhindriya)克服不信(assaddhiya)，于胜解(adhimokkha)之相上起主导作用(indaṭṭha)；精进根(viriyindriya)克服懈怠(kosajja)，于策励(paggaha)之相上起主导作用；念根(satindriya)克服放逸(pamāda)，于现起(upaṭṭhāna)之相上起主导作用；定根(samādhindriya)克服散乱(vikkhepa)，于不散乱(avikkhepa)之相上起主导作用；慧根(paññindriya)克服无明(aññāṇa)，于观见(dassana)之相上起主导作用。

Tāniyeva assaddhiyādīhi anabhibhavanīyato akampiyaṭṭhena sampayuttadhammesu thirabhāvena ‘‘balānī’’ti veditabbāni.

此等（五根）因不为不信(assaddhiya)等所征服，以其不可动摇之故(akampiyaṭṭhena)，于相应诸法(sampayuttadhamma)中具坚固性，故应知为“力”(bala)。

Satta bojjhaṅgāti bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Yā hi esā dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyoga- ucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhati, kilesaniddāya vuṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti ‘‘bodhī’’ti vuccati, tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgātipi bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yopesa vuttappakārāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako ‘‘bodhī’’ti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu porāṇā – ‘‘bujjhanakassa puggalassa aṅgāti bojjhaṅgā’’ti. ‘‘Bodhiyā saṃvattantīti bojjhaṅgā’’tiādinā nayenapi bojjhaṅgānaṃ bojjhaṅgattho veditabbo.

七觉支(Satta bojjhaṅgā)，是菩提(bodhi)之支分，或觉者(bodhi)之支分，故为觉支(bojjhaṅgā)。此法之和合，当其于出世间道(lokuttaramagga)之刹那生起时，能对治沉滞、掉举、固着、策励、耽著欲乐与自我折磨、执取断见与常见等诸多灾患。此和合由念、择法、精进、喜、轻安、定、舍组成，圣弟子(ariyasāvako)因此而觉悟(bujjhati)，从烦恼之睡眠(kilesaniddā)中醒来，或通达四圣谛(cattāri ariyasaccāni)，或亲证涅槃(nibbāna)，故名“菩提”。觉支是此法和合之菩提的支分，犹如禅支(jhānaṅga)、道支(maggaṅga)等。又因圣弟子通过此等所说之法和合而觉悟，故彼亦名“菩提”，觉支即是此菩提（觉者）的支分，犹如军队(senā)与战车(ratha)的组成部分等。故古人云：“觉悟之人(bujjhanakassa puggalassa)的支分，名为觉支。”通过“导向菩提，故名觉支”等方式，也应理解觉支的觉支义。

Ariyo aṭṭhaṅgiko maggoti taṃtaṃmaggavajjhakilesehi ārakattā ariyabhāvakarattā ariyaphalapaṭilābhakarattā ca ariyo. Sammādiṭṭhiādīni aṭṭhaṅgāni assa atthi, aṭṭha aṅgāniyeva vā aṭṭhaṅgiko. Kilese mārento gacchati, nibbānatthikehi maggiyati, sayaṃ vā nibbānaṃ maggatīti maggoti. Evametesaṃ satipaṭṭhānādīnaṃ atthavibhāgo veditabbo.

圣八支道(Ariyo aṭṭhaṅgiko maggo)：因远离各道所断之烦恼，因能成就圣性，又因能获得圣果，故为圣(ariyo)。有正见(Sammādiṭṭhi)等八支，或仅是八支，故称八支(aṭṭhaṅgiko)。因灭除烦恼而行进，因是寻求涅槃者所寻之路，或因自己趣向涅槃，故名为道(maggo)。应如是理解四念处(satipaṭṭhāna)等之义理差别。

Sotāpannoti maggasaṅkhātaṃ sotaṃ āpajjitvā pāpuṇitvā ṭhito, sotāpattiphalaṭṭhoti attho. Sotāpattiphalasacchikiriyāya paṭipannoti sotāpattiphalassa attapaccakkhakaraṇāya paṭipajjamāno paṭhamamaggaṭṭho, yo aṭṭhamakotipi vuccati. Sakadāgāmīti sakideva imaṃ lokaṃ paṭisandhiggahaṇavasena āgamanasīlo dutiyaphalaṭṭho. Anāgāmīti paṭisandhiggahaṇavasena kāmalokaṃ anāgamanasīlo tatiyaphalaṭṭho[Pg.278]. Yo pana saddhānusārī dhammānusārī ekabījīti evamādiko ariyapuggalavibhāgo, so etesaṃyeva pabhedoti. Sesaṃ vuttanayameva.

须陀洹(Sotāpanna)，意即已进入名为道之流，到达并安住于此，是为住于须陀洹果(sotāpattiphala)者。为亲证须陀洹果而修行者，即是为亲身体证须陀洹果而行道、住于初道者，亦被称为第八人。斯陀含(Sakadāgāmī)，意即仅有一次以结生方式再来此世间之习性者，是为住于第二果者。阿那含(Anāgāmī)，意即不再以结生方式来到欲界之习性者，是为住于第三果者。至于随信行(saddhānusārī)、随法行(dhammānusārī)、一种子(ekabījī)等圣人(ariyapuggala)的分类，皆是此等之差别。其余如前所述。

Etamatthaṃ viditvāti etaṃ attano dhammavinaye matakuṇapasadisena dussīlapuggalena saddhiṃ saṃvāsābhāvasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti imaṃ asaṃvāsārahasaṃvāsārahavibhāgakāraṇaparidīpanaṃ udānaṃ udānesi.

了知此义：即了知在自己的法与律中，与如死尸般的破戒之人(dussīlapuggala)不共住此义。宣说此自说偈：即宣说了此阐明适宜共住与不适宜共住之分别原因的自说偈。

Tattha channamativassatīti āpattiṃ āpajjitvā paṭicchādento aññaṃ navaṃ āpattiṃ āpajjati, tato paraṃ tato paranti evaṃ āpattivassaṃ kilesavassaṃ ativiya vassati. Vivaṭaṃ nātivassatīti āpattiṃ āpanno taṃ appaṭicchādetvā vivaranto sabrahmacārīnaṃ pakāsento yathādhammaṃ yathāvinayaṃ paṭikaronto desento vuṭṭhahanto aññaṃ navaṃ āpattiṃ na āpajjati, tenassa vivaṭaṃ puna āpattivassaṃ kilesavassaṃ na vassati. Yasmā ca etadevaṃ, tasmā channaṃ chāditaṃ āpattiṃ vivaretha pakāsetha. Evaṃ taṃ nātivassatīti evaṃ sante taṃ āpattiāpajjanakaṃ āpannapuggalaṃ attabhāvaṃ ativijjhitvā kilesavassaṃ na vassati na temeti. Evaṃ so kilesehi anavassuto parisuddhasīlo samāhito hutvā vipassanaṃ paṭṭhapetvā sammasanto anukkamena nibbānaṃ pāpuṇātīti adhippāyo.

其中，“于隐瞒者，则猛烈降下”，意指：犯了过失(āpatti)而加以隐瞒者，会再犯新的过失，然后一再犯过；如此，过失之雨、烦恼之雨便会猛烈地降下。“于显露者，则不猛烈降下”，意指：犯了过失而不隐瞒，将其显露，向同梵行者们公开，如法如律地纠正、忏悔、出罪，则不会再犯新的过失。因此，对他那显露者而言，过失之雨、烦恼之雨便不会再降下。正因如此，所以说“应揭露所隐藏的过失，应公开它”。“如是，则不猛烈降下”，意指：如此一来，烦恼之雨便不会猛烈降下，不会浸湿那犯过之人(āpannapuggala)的个体存在。如是，他便不为烦恼所浇灌，戒行清净，心得等持，建立观(vipassanā)，经由审察，次第证得涅槃。此即其意趣。

Pañcamasuttavaṇṇanā niṭṭhitā.

第五经释义终。

6. Soṇasuttavaṇṇanā

6. 须那经释义

46. Chaṭṭhe avantīsūti avantiraṭṭhe. Kuraraghareti evaṃnāmake nagare. Pavatte pabbateti pavattanāmake pabbate. ‘‘Papāte pabbate’’tipi paṭhanti. Soṇo upāsako kuṭikaṇṇoti nāmena soṇo nāma, tīhi saraṇagamanehi upāsakabhāvappaṭivedanena upāsako, koṭiagghanakassa kaṇṇapiḷandhanassa dhāraṇena ‘‘koṭikaṇṇo’’ti vattabbe ‘‘kuṭikaṇṇo’’ti evaṃ abhiññāto, na sukhumālasoṇoti adhippāyo[Pg.279]. Ayañhi āyasmato mahākaccāyanassa santike dhammaṃ sutvā sāsane abhippasanno, saraṇesu ca sīlesu ca patiṭṭhito pavatte pabbate chāyūdakasampanne ṭhāne vihāraṃ kāretvā theraṃ tattha vasāpetvā catūhi paccayehi upaṭṭhāti. Tena vuttaṃ – ‘‘āyasmato mahākaccānassa upaṭṭhāko hotī’’ti.

46. 第六经中，“在阿槃提”(avantīsu)即在阿槃提国。“在拘罗罗伽罗城”(Kuraraghara)即在此名的城市。“在波婆多山”(Pavatte pabbate)即在此名的山上，亦有读作“在悬崖山”(Papāte pabbate)。名为须那(Soṇa)的优婆塞，被称为“窟耳”(Kuṭikaṇṇa)。他名为须那，因三皈依而成为优婆塞；因佩戴价值一俱胝的耳饰，本应被称为“俱胝耳”(Koṭikaṇṇa)，却被称为“窟耳”，其意趣在于说明他并非娇生惯养之人。他在具寿摩诃迦旃延(Mahākaccāyana)处听闻法后，对教法生起净信，安住于皈依与戒律中，在波婆多山一处荫凉与水源具足之地建造精舍，请长老住在那里，并以四事供养。因此经中说：“他是具寿摩诃迦旃延的侍者。”

So kālena kālaṃ therassa upaṭṭhānaṃ gacchati. Thero cassa dhammaṃ deseti. Tena saṃvegabahulo dhammacariyāya ussāhajāto viharati. So ekadā satthena saddhiṃ vāṇijjatthāya ujjeniṃ gacchanto antarāmagge aṭaviyaṃ satthe niviṭṭhe rattiyaṃ janasambādhabhayena ekamantaṃ apakkamma niddaṃ upagañchi. Sattho paccūsavelāyaṃ uṭṭhāya gato, na ekopi soṇaṃ pabodhesi, sabbepi visaritvā agamaṃsu. So pabhātāya rattiyā pabujjhitvā uṭṭhāya kañci apassanto sattheneva gatamaggaṃ gahetvā sīghaṃ sīghaṃ gacchanto ekaṃ vaṭarukkhaṃ upagañchi. Tattha addasa ekaṃ mahākāyaṃ virūpadassanaṃ gacchantaṃ purisaṃ aṭṭhito muttāni attano maṃsāni sayameva khādantaṃ, disvāna ‘‘kosi tva’’nti pucchi. ‘‘Petomhi, bhante’’ti. ‘‘Kasmā evaṃ karosī’’ti. ‘‘Attano pubbakammenā’’ti. ‘‘Kiṃ pana taṃ kamma’’nti. ‘‘Ahaṃ pubbe bhārukacchanagaravāsī kūṭavāṇijo hutvā paresaṃ santakaṃ vañcetvā khādiṃ, samaṇe ca bhikkhāya upagate ‘tumhākaṃ maṃsaṃ khādathā’ti akkosiṃ, tena kammena etarahi imaṃ dukkhaṃ anubhavāmī’’ti. Taṃ sutvā soṇo ativiya saṃvegaṃ paṭilabhi.

他时常去侍奉长老，长老也为他说法。他因此充满悚惧，对修行法生起了热忱。有一天，他随商队前往优禅尼(Ujjenī)经商，途中商队在森林里扎营。夜晚，他因害怕人群拥挤，便离开到一旁睡觉。商队在黎明时分起身离去，没有一个人叫醒须那，所有人都忘了他而走了。天亮后，他醒来起身，不见一人，便沿着商队走过的路急急赶去，来到一棵榕树下。在那里，他看见一个身形巨大、相貌丑陋的男人，一边走一边吃着自己从骨头上掉下来的肉。见到后便问：“你是谁？”答：“尊者，我是饿鬼。”问：“为何如此？”答：“因自己过去的业。”问：“是什么业呢？”答：“我前世住在跋入咖恰(Bhārukaccha)城，是个奸商，欺骗他人财物维生。有沙门来乞食时，我辱骂道：‘你们吃自己的肉吧！’因那恶业，如今遭受这般痛苦。”须那听闻此事，生起了极大的悚惧。

Tato paraṃ gacchanto mukhato paggharitakāḷalohite dve petadārake passitvā tatheva pucchi. Tepissa attano kammaṃ kathesuṃ. Te kira bhārukacchanagare dārakakāle gandhavāṇijjāya jīvikaṃ kappentā attano mātari khīṇāsave nimantetvā bhojentiyā gehaṃ gantvā ‘‘amhākaṃ santakaṃ kasmā samaṇānaṃ desi, tayā dinnaṃ bhojanaṃ bhuñjanakasamaṇānaṃ mukhato kāḷalohitaṃ paggharatū’’ti akkosiṃsu. Te tena kammena niraye paccitvā tassa vipākāvasesena petayoniyaṃ nibbattitvā tadā imaṃ dukkhaṃ anubhavanti. Tampi sutvā soṇo ativiya saṃvegajāto ahosi.

此后他继续前行，看见两个饿鬼孩童口中流出黑血，便同样询问他们。他们也向他讲述了自己的业。原来他们在跋入咖恰城做孩童时，以贩卖香料为生计。一次，他们已证漏尽的母亲正在家中供养[一位沙门]，他们回到家后恶言相向：“为何把我们的东西给沙门？愿吃你供养的沙门口中流出黑血！”因为这个恶业，他们先在地狱受报，由于恶业的余报，又转生于饿鬼道，如今正在承受这种痛苦。须那(Soṇa)听闻此事，也生起了极大的警悚。

So [Pg.280] ujjeniṃ gantvā taṃ karaṇīyaṃ tīretvā kulagharaṃ paccāgato theraṃ upasaṅkamitvā katapaṭisanthāro therassa tamatthaṃ ārocesi. Theropissa pavattinivattīsu ādīnavānisaṃse vibhāvento dhammaṃ desesi. So theraṃ vanditvā gehaṃ gato sāyamāsaṃ bhuñjitvā sayanaṃ upagato thokaṃyeva niddāyitvā pabujjhitvā sayanatale nisajja yathāsutaṃ dhammaṃ paccavekkhituṃ āraddho. Tassa taṃ dhammaṃ paccavekkhato, te ca petattabhāve anussarato saṃsāradukkhaṃ ativiya bhayānakaṃ hutvā upaṭṭhāsi, pabbajjāya cittaṃ nami. So vibhātāya rattiyā sarīrapaṭijagganaṃ katvā theraṃ upasaṅkamitvā attano ajjhāsayaṃ ārocetvā pabbajjaṃ yāci. Tena vuttaṃ – ‘‘atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa…pe… pabbājetu maṃ, bhante, ayyo mahākaccāno’’ti.

他去了优禅尼城，办完事后回到家中，拜访长老并问候请安，然后将此事告诉了长老。长老为他开示了轮回流转与还灭的过患和利益，为他说了法。他礼拜长老后回家，用过晚餐后就寝，只睡了片刻便醒来，于是坐在床边，开始省察所听闻的法。当他省察那法，并忆念那些饿鬼的境况时，轮回之苦现起为极其恐怖，他的心倾向于出家。天亮后，他盥洗完毕，去到长老那里，说明了自己的意向，请求出家。因此经中说：“那时，优婆塞须那·窟耳(Soṇa Kuṭikaṇṇa)独自静处时……尊者摩诃迦旃延，请让我出家。”

Tattha yathā yathātiādīnaṃ padānaṃ ayaṃ saṅkhepattho – yena yena ākārena ayyo mahākaccāno dhammaṃ deseti ācikkhati paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti pakāseti, tena tena me upaparikkhato evaṃ hoti, yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akkhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ. Ekadivasampi kilesamalena amalinaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ. Saṅkhalikhitanti likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. Idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekanta paripuṇṇaṃ…pe… carituṃ yaṃnūnāhaṃ kese ceva massūni ca ohāretvā voropetvā kāsāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā nivāsetvā ceva pārupitvā ca agārasmā nikkhamitvā anagāriyaṃ pabbajeyyaṃ. Yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi, tasmā pabbajjā anagāriyā nāma. Taṃ anagāriyaṃ pabbajjaṃ pabbajeyyaṃ upagaccheyyaṃ, paṭipajjeyyanti attho.

此处“随其如何”等句的要义是：无论尊者摩诃迦旃延以何种方式讲说、开示、施设、建立、开显、分析、阐明、昭示法，我这样省察时便明白：这三学梵行，为能在一日之内无间断地修习并达到临终之心，是完全圆满的；为能在一日之内不为烦恼尘垢所染地修习并达到临终之心，是完全清净的；应当像磨光、洗净的贝螺那样来修行。对住家者而言，要完全圆满地……修行是不容易的。我何不剃除须发，披上袈裟，从家出家，过无家的生活呢？因为对家庭有利的农耕、贸易等事务被称为‘居家之事’，而出家没有这些，因此出家名为‘无家’。我应当出家，进入并实践这无家的出家生活，此即其义。

Evaṃ attanā rahovitakkitaṃ soṇo upāsako therassa ārocetvā taṃ paṭipajjitukāmo ‘‘pabbājetu maṃ, bhante, ayyo mahākaccāno’’ti āha. Thero pana ‘‘tāvassa ñāṇaparipākaṃ katha’’nti upadhāretvā [Pg.281] ñāṇaparipākaṃ āgamayamāno ‘‘dukkaraṃ kho’’tiādinā pabbajjāchandaṃ nivāresi.

优婆塞须那（Soṇa）如是独自思惟后，向长老禀告，并欲遵行，便说道：“尊者，请摩诃迦旃延长老为我剃度。”然而长老思量：“此人智慧成熟如何？”并等待其智慧成熟，便以“此事甚难”等语，阻止了他的出家意愿。

Tattha ekabhattanti ‘‘ekabhattiko hoti rattūparato virato vikālabhojanā’’ti (dī. ni. 1.194; a. ni. 3.71) evaṃ vuttaṃ vikālabhojanaviratiṃ sandhāya vadati. Ekaseyyanti adutiyaseyyaṃ. Ettha ca seyyāsīsena ‘‘eko tiṭṭhati, eko gacchati, eko nisīdatī’’tiādinā (mahāni. 7; 49) nayena vuttesu catūsu iriyāpathesu kāyavivekaṃ dīpeti, na ekākinā hutvā sayanamattaṃ. Brahmacariyanti methunaviratibrahmacariyaṃ, sikkhattayānuyogasaṅkhātaṃ sāsanabrahmacariyaṃ vā. Iṅghāti codanatthe nipāto. Tatthevāti geheyeva. Buddhānaṃ sāsanaṃ anuyuñjāti niccasīlauposathasīlādibhedaṃ pañcaṅgaaṭṭhaṅgadasaṅgasīlaṃ, tadanurūpañca samādhipaññābhāvanaṃ anuyuñja. Etañhi upāsakena pubbabhāge anuyuñjitabbaṃ buddhasāsanaṃ nāma. Tenāha – ‘‘kālayuttaṃ ekabhattaṃ ekaseyyaṃ brahmariya’’nti.

其中，“一日一食”(ekabhatta)是指“持守一日一餐，夜间不食，远离非时食”（长部1.194；增支部3.71），这是针对远离非时食而言。“独卧”(ekaseyya)指没有第二个人同睡。在此，以“卧”为首，也涵盖了依《大义释》(Mahāniddesa 7; 49)所说四种威仪中的“独行、独往、独坐”等，旨在阐明身的远离(kāyaviveka)，并非仅指独自睡觉。“梵行”(brahmacariya)指远离淫欲的梵行，或是指投入三学(sikkhattaya)而修持的教法梵行。“来”(iṅgha)是表劝诫义的虚词。“即在此处”意为就在家里。应当勤修佛陀的教法：即恒常戒、布萨(uposatha)戒等五戒、八戒、十戒之别，并随之修习相应的定与慧。这正是优婆塞(upāsaka)在前期应当修持的佛陀教法。因此说：“应时、一食、独卧、梵行。”

Tattha kālayuttanti cātuddasīpañcadasīaṭṭhamīpāṭihāriyapakkhasaṅkhātena kālena yuttaṃ, yathāvuttakāle vā tuyhaṃ anuyuñjantassa yuttaṃ patirūpaṃ sakkuṇeyyaṃ, na sabbakālaṃ pabbajjāti adhippāyo. Sabbametaṃ ñāṇassa aparipakkattā tassa kāmānaṃ duppahānatāya sammāpaṭipattiyaṃ yogyaṃ kārāpetuṃ vadati, na pabbajjāchandaṃ nivāretuṃ. Pabbajjābhisaṅkhāroti pabbajituṃ ārambho ussāho. Paṭipassambhīti indriyānaṃ aparipakkattā, saṃvegassa ca nātitikkhabhāvato vūpasami. Kiñcāpi paṭipassambhi, therena vuttavidhiṃ pana anutiṭṭhanto kālena kālaṃ theraṃ upasaṅkamitvā payirupāsanto dhammaṃ suṇāti. Tassa vuttanayeneva dutiyaṃ pabbajjāya cittaṃ uppajji, therassa ca ārocesi. Dutiyampi thero paṭikkhipi. Tatiyavāre pana ñāṇassa paripakkabhāvaṃ ñatvā ‘‘idāni naṃ pabbājetuṃ kālo’’ti thero pabbājesi, pabbajitañca taṃ tīṇi saṃvaccharāni atikkamitvā gaṇaṃ pariyesitvā upasampādesi. Taṃ sandhāya vuttaṃ – ‘‘dutiyampi kho soṇo…pe… upasampādesī’’ti.

此处“应时”(kālayuttaṃ)是指与十四日、十五日、初八日等神变月(pāṭihāriyapakkha)的时节相应，或指在如前所说的时节，我才能对精进的你予以适当的帮助，其意是出家并非随时都合适。长老如此说，皆因其智慧尚未成熟、欲念难以断除，是为了引导他行于正道，并非为了阻止他出家的意愿。“出家行”(Pabbajjābhisaṅkhāro)即出家的发端与努力。“平息了”(Paṭipassambhi)是指（出家的意愿）因诸根尚未成熟，且悚惧之心不甚强烈而平息。虽然平息了，但他仍然遵行长老所示的方法，时常亲近、承事长老，听闻法。如前所述，他第二次生起了出家的心，并告诉了长老。长老第二次也拒绝了他。然而到了第三次，长老了知他的智慧已经成熟，心想：“现在是让他出家的时候了”，便让他出家了。他出家过了三年，长老为他寻访僧团，并为他授了具足戒。就此而说：“第二次，须那……乃至……为他授了具足戒。”

Tattha appabhikkhukoti katipayabhikkhuko. Tadā kira bhikkhū yebhuyyena majjhimadese eva vasiṃsu. Tasmā tattha katipayā eva ahesuṃ[Pg.282], te ca ekasmiṃ nigame eko, ekasmiṃ dveti evaṃ visuṃ visuṃ vasiṃsu. Kicchenāti dukkhena. Kasirenāti āyāsena. Tato tatoti tasmā tasmā gāmanigamādito. Therena hi katipaye bhikkhū ānetvā aññesu ānīyamānesu pubbe ānītā kenacideva karaṇīyena pakkamiṃsu, kiñci kālaṃ āgametvā puna tesu ānīyamānesu itare pakkamiṃsu. Evaṃ punappunaṃ ānayanena sannipāto cireneva ahosi, thero ca tadā ekavihārī ahosi. Dasavaggaṃ bhikkhusaṅghaṃ sannipātetvāti tadā bhagavatā paccantadesepi dasavaggeneva saṅghena upasampadā anuññātā. Itonidānañhi therena yācito pañcavaggena saṅghena paccantadese upasampadaṃ anujāni. Tena vuttaṃ – ‘‘tiṇṇaṃ vassānaṃ…pe… sannipātetvā’’ti.

此处“比丘少”是指只有少数几位比丘。据说当时比丘大多只住在中土(majjhimadesa)，所以那里确实只有少数几位，他们分散居住，一个市镇一人，或一个市镇两人，就这样各自分开而住。“以艰难”即以困苦；“以费力”即以劳累。“从那里那里”即从这个那个村庄、市镇等处。原来，长老带来数位比丘后，在带来其他比丘时，先前带来的比丘却因某个要事离开了；等候一段时间后，当再次把那些比丘带来时，另外一些又离开了。就这样反复召集，集会过了很久才完成，而长老当时独自一人居住。“召集了十人比丘僧团”是说，那时世尊已允许在边地以十人僧团授具足戒。正是由于此一缘起，应长老的请求，世尊才允许在边地以五人僧团授具足戒。因此说：“三年的……集合……”。

Vassaṃvuṭṭhassāti upasampajjitvā paṭhamavassaṃ upagantvā vusitavato. Īdiso ca īdiso cāti evarūpo ca evarūpo ca, evarūpāya nāmakāyarūpakāyasampattiyā samannāgato, evarūpāya dhammakāyasampattiyā samannāgatoti sutoyeva me so bhagavā. Na kho me so bhagavā sammukhā diṭṭhoti etena puthujjanasaddhāya evaṃ āyasmā soṇo bhagavantaṃ daṭṭhukāmo ahosi. Aparabhāge pana satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā paccūsasamayaṃ ajjhiṭṭho soḷasa aṭṭhakavaggikāni satthu sammukhā aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā atthadhammappaṭisaṃvedī hutvā bhaṇanto dhammūpasañhitapāmojjādimukhena samāhito sarabhaññapariyosāne vipassanaṃ paṭṭhapetvā saṅkhāre sammasanto anupubbena arahattaṃ pāpuṇi. Etadatthameva hissa bhagavatā attanā saddhiṃ ekagandhakuṭiyaṃ vāso āṇattoti vadanti.

“已过雨安居者”是指受具足戒后，进入第一个雨季并已安居完毕者。“如此，如此”是指具足如此的名身与色身成就，具足如此的法身成就——我仅是听闻世尊是这样，但我并没有亲眼见过世尊。由此可知，具寿须那(Soṇa)想见世尊，只是出于凡夫的信心。后来，他与导师同住在一间香室里，在黎明时分，应（导师）要求，他在导师面前将十六个《八品诵》用心忆持，完全集于心中，在体验义与法后而诵出，因与法相应的喜悦等而得定，在诵念结束时，他建立起观，思惟诸行，次第地证得了阿罗汉果。据说，正是为了这个目的，世尊才指示他与自己同住一间香室。

Keci panāhu – ‘‘na kho me so bhagavā sammukhā diṭṭho’’ti idaṃ rūpakāyadassanameva sandhāya vuttanti. Āyasmā hi soṇo pabbajitvāva therassa santike kammaṭṭhānaṃ gahetvā ghaṭento vāyamanto anupasampannova sotāpanno hutvā upasampajjitvā ‘‘upāsakāpi sotāpannā honti, ahampi sotāpanno, kimettha citta’’nti uparimaggatthāya vipassanaṃ vaḍḍhetvā antovasseyeva chaḷabhiñño hutvā visuddhipavāraṇāya pavāresi[Pg.283]. Ariyasaccadassanena hi bhagavato dhammakāyo diṭṭho nāma hoti. Vuttañhetaṃ –

然而有人说：“‘我没有亲眼见过那位世尊’，这话仅是针对见到色身而说。因为具寿须那出家后，就在长老座下领受业处，精勤努力，尚未受具足戒时就已是须陀洹，受具足戒后心想：‘优婆塞也能成为须陀洹，我也是须陀洹，这有什么奇特的呢？’于是为求更高道果而增长观，就在雨安居之内证得六神通，并作了清净自恣。因为见到圣谛，才名为见到世尊的法身。正如（经中）所说：

‘‘Yo kho, vakkali, dhammaṃ passati, so maṃ passati. Yo maṃ passati, so dhammaṃ passatī’’ti (saṃ. ni. 3.87).

“瓦咖利，见法者即见我，见我者即见法。”(saṃ. ni. 3.87)

Tasmāssa dhammakāyadassanaṃ pageva siddhaṃ, pavāretvā pana rūpakāyaṃ daṭṭhukāmo ahosīti.

因此，他见法身一事早已成就，但在自恣之后，才想见（世尊的）色身。

‘‘Sace maṃ upajjhāyo anujānātī’’tipi pāṭho. ‘‘Bhante’’ti pana likhanti. Tathā ‘‘sādhu sādhu, āvuso soṇa, gaccha tvaṃ, āvuso soṇā’’tipi pāṭho. ‘‘Āvuso’’ti pana kesuci potthakesu natthi. Tathā ‘‘evamāvusoti kho āyasmā soṇo’’tipi pāṭho. Āvusovādoyeva hi aññamaññaṃ bhikkhūnaṃ bhagavato dharamānakāle āciṇṇo. Bhagavantaṃ pāsādikantiādīnaṃ padānaṃ attho heṭṭhā vuttoyeva.

亦有“如果戒师允许我”的读法。然则写作“尊者”。同样，亦有“善哉，善哉，贤友须那，贤友须那，你去吧”的读法。但在某些书中没有“贤友”。同样，亦有“是的，贤友，具寿须那”的读法。因为在世尊住世时，比丘之间相互以“贤友”称呼是惯例。“世尊是令人喜悦的”等词句的意义，已于前述。

Kacci bhikkhu khamanīyanti bhikkhu idaṃ tuyhaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ kacci khamanīyaṃ, kiṃ sakkā khamituṃ sahituṃ pariharituṃ, kiṃ dukkhabhāro nābhibhavati. Kacci yāpanīyanti kiṃ taṃtaṃkiccesu yāpetuṃ gametuṃ sakkā, na kañci antarāyanti dasseti. Kaccisi appakilamathenāti anāyāsena imaṃ ettakaṃ addhānaṃ kacci āgatosi.

“比丘，尚可忍耐吗？”是问：比丘，你这四轮九门的身体机器，尚可忍耐吗？能够忍受、支撑、维持吗？未被苦的重担所压倒吧？“尚可维持吗？”是问：在各种事务中尚能维持、运行吗？此句显示“没有任何障碍吗？”之意。“不疲倦地（来的）吗？”是问：你走这么远的路而来，没有感到疲劳吧？

Etadahosīti buddhāciṇṇaṃ anussarantassa āyasmato ānandassa etaṃ ‘‘yassa kho maṃ bhagavā’’tiādinā idāni vuccamānaṃ citte āciṇṇaṃ ahosi. Ekavihāreti ekagandhakuṭiyaṃ. Gandhakuṭi hi idha vihāroti adhippetā. Vatthunti vasituṃ.

“他这么想”是指：当具寿阿难随念佛陀的惯例时，如今所说以“世尊对我……”等为始的念头，于其心中生起。“一处住”即在一间香室里。于此，香室意为住所。“住”（vatthuṃ）即是居住（vasituṃ）。

Nisajjāya vītināmetvāti ettha yasmā bhagavā āyasmato soṇassa samāpattisamāpajjane paṭisanthāraṃ karonto sāvakasādhāraṇā sabbā samāpattiyo anulomapaṭilomaṃ samāpajjanto bahudeva rattiṃ…pe… vihāraṃ pāvisi, tasmā āyasmāpi soṇo bhagavato adhippāyaṃ ñatvā tadanurūpaṃ sabbā tā samāpattiyo samāpajjanto ‘‘bahudeva rattiṃ…pe… vihāraṃ pāvisī’’ti keci vadanti. Pavisitvā ca bhagavatā [Pg.284] anuññāto cīvaraṃ tirokaraṇīyaṃ katvāpi bhagavato pādapasse nisajjāya vītināmesi. Ajjhesīti āṇāpesi. Paṭibhātu taṃ bhikkhu dhammo bhāsitunti bhikkhu tuyhaṃ dhammo bhāsituṃ upaṭṭhātu ñāṇamukhe āgacchatu, yathāsutaṃ yathāpariyattaṃ dhammaṃ bhaṇāhīti attho.

关于“以坐姿度过”：在此，因为世尊为了款待具寿索那(Soṇa)，顺逆地进入了所有与弟子共通的等至，在夜晚大部分时间……乃至……进入了住所，因此，有些人说，具寿索那也了知世尊的意趣，相应地进入了所有那些等至，“在夜晚大部分时间……乃至……进入了住所”。进入后，得到世尊的允许，他把衣置于一旁，就在世尊的脚边以坐姿度过（时间）。“他请求”意为他命令。“比丘，愿法对你显现以宣说”意为：“比丘，愿法为你显现，来到你的智慧之门，请你如所闻、如所学地言说此法。”

Soḷasa aṭṭhakavaggikānīti aṭṭhakavaggabhūtāni kāmasuttādīni soḷasa suttāni. Sarena abhaṇīti suttussāraṇasarena abhāsi, sarabhaññavasena kathesīti attho. Sarabhaññapariyosāneti ussāraṇāvasāne. Suggahitānīti sammā uggahitāni. Sumanasikatānīti suṭṭhu manasi katāni. Ekacco uggahaṇakāle sammā uggahetvāpi pacchā sajjhāyādivasena manasi karaṇakāle byañjanāni vā micchā ropeti, padapacchābhaṭṭhaṃ vā karoti, na evamayaṃ. Iminā pana sammadeva yathuggahitaṃ manasi katāni. Tena vuttaṃ – ‘‘sumanasikatānīti suṭṭhu manasi katānī’’ti. Sūpadhāritānīti atthatopi suṭṭhu upadhāritāni. Atthe hi suṭṭu upadhārite sakkā pāḷiṃ sammā ussāretuṃ. Kalyāṇiyāsi vācāya samannāgatoti sithiladhanitādīnaṃ yathāvidhānavacanena parimaṇḍalapadabyañjanaparipuṇṇāya poriyā vācāya samannāgato āsi. Vissaṭṭhāyāti vimuttāya. Etenassa vimuttavāditaṃ dasseti. Anelagaḷāyāti elā vuccati doso, taṃ na paggharatīti anelagaḷā, tāya niddosāyāti attho. Atha vā anelagaḷāyāti anelāya ca agaḷāya ca niddosāya agaḷitapadabyañjanāya, aparihīnapadabyañjanāyāti attho. Tathā hi naṃ bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kalyāṇavākkaraṇānaṃ yadidaṃ soṇo kuṭikaṇṇo’’ti (a. ni. 1.206) etadagge ṭhapesi. Atthassa viññāpaniyāti yathādhippetaṃ atthaṃ viññāpetuṃ samatthāya.

“十六义品”是指属于义品(Aṭṭhakavagga)的《欲经》(Kāmasutta)等十六部经。“他以声调诵念”是指他以念诵经文的声调言说，意思是，他以唱诵的方式宣说。“在唱诵的结尾”意为在念诵的结尾。“善受持”意为正确地受持。“善作意”意为很好地放在心上。有些人学习时虽然正确地受持了，但之后在背诵等作意时，却错误地安插文句，或颠倒词句的先后，但他不是这样。他只是如所受持地正确作意。因此说：“‘善作意’意为很好地放在心上”。“善通达”意为对义理也很好地通达。因为只有很好地通达了义理，才能正确地念诵圣典。“他具足善美的言语”是指他具足优雅的言语，发音合乎规范，没有松、紧等（语音）问题，词句圆满而完整。“清晰”意为无碍。这显示他有无碍的言说。“无瑕疵”：“瑕疵”被称为过失，不滴漏它，故为“无瑕疵”，意为“以无过失的（言语）”。或者，“无瑕疵”是“无过失”(anelā)且“无滞碍”(agaḷā)，意为无过失、词句无滞碍、词句无缺减。因此世尊将他置于第一位说：“诸比丘，我的比丘弟子中，声音美好者，此即娑那·俱胝耳(Soṇa Kuṭikaṇṇa)。”（《增支部》1.206）“为了令义理明了”是指能够按照意趣阐明义理。

Kativassoti so kira majjhimavayassa tatiyakoṭṭhāse ṭhito ākappasampanno ca paresaṃ ciratarapabbajito viya khāyati. Taṃ sandhāya bhagavā pucchatīti keci, taṃ akāraṇaṃ. Evaṃ sante samādhisukhaṃ anubhavituṃ yutto, ettakaṃ kālaṃ kasmā pamādamāpannoti puna anuyuñjituṃ satthā ‘‘kativassosī’’ti taṃ pucchati. Tenevāha – ‘‘kissa pana tvaṃ bhikkhu evaṃ ciraṃ akāsī’’ti.

关于“多少年了”：据说他正值中年后期，仪容端正，在他人看来，他仿佛已出家许久。有人说世尊是因此而问，但那并非原因。若是如此，他理应体验定乐，因此导师是为了进一步追问“你为何放逸了这么久？”，才问他：“你多少年了？”因此经中说：“可是，比丘，你为何拖延了这么久？”

Tattha [Pg.285] kissāti kiṃ kāraṇā. Evaṃ ciraṃ akāsīti evaṃ cirāyi, kena kāraṇena evaṃ cirakālaṃ pabbajjaṃ anupagantvā agāramajjhe vasīti attho. Ciraṃ diṭṭho meti cirena cirakālena mayā diṭṭho. Kāmesūti kilesakāmesu ca vatthukāmesu ca. Ādīnavoti doso. Api cāti kāmesu ādīnave kenaci pakārena diṭṭhepi na tāvāhaṃ gharāvāsato nikkhamituṃ asakkhiṃ. Kasmā? Sambādho gharāvāso uccāvacehi kiccakaraṇīyehi samupabyūḷho agāriyabhāvo. Tenevāha – ‘‘bahukicco bahukaraṇīyo’’ti.

在此，“为何”是问什么原因。“你拖延了这么久”意为你耽搁了，意思是：“你因何原因这么长时间没有出家而住在家里？”“我早已见到”意为：我长久以来已见到。“于诸欲中”是指于烦恼欲和事物欲中。“过患”即是过失。“然而”的意思是：虽然我以某种方式见到了诸欲的过患，但我仍然无法脱离在家生活。为什么？在家生活是困隘的，在家状态为各种事务与责任所困扰。因此他说：“事务繁多，责任重大”。

Etamatthaṃ viditvāti kāmesu yathābhūtaṃ ādīnavadassino cittaṃ cirāyitvāpi na patiṭṭhāti, aññadatthu padumapalāse udakabindu viya vinivattatiyevāti etamatthaṃ sabbākārato viditvā. Imaṃ udānanti pavattiṃ nivattiñca sammadeva jānanto pavattiyaṃ tannimitte ca na kadācipi ramatīti idamatthadīpakaṃ imaṃ udānaṃ udānesi.

“了知此义”：对于如实看见诸欲过患的人，其心即使徘徊良久也不会安住，反而会像莲叶上的水珠一样滚落；如此从各方面了知此义。“此优陀那”：正确了知流转与还灭，于流转及其相中绝不喜乐，因此他诵出了这首阐明此义的优陀那。

Tattha disvā ādīnavaṃ loketi sabbasmiṃ saṅkhāraloke ‘‘anicco dukkho vipariṇāmadhammo’’tiādinā ādīnavaṃ dosaṃ paññāya passitvā. Etena vipassanāvāro kathito. Ñatvā dhammaṃ nirupadhinti sabbūpadhipaṭinissaggattā nirupadhiṃ nibbānadhammaṃ yathābhūtaṃ ñatvā nissaraṇavivekāsaṅkhatāmatasabhāvato maggañāṇena paṭivijjhitvā. ‘‘Disvā ñatvā’’ti imesaṃ padānaṃ ‘‘sappiṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hoti, paññāya disvā āsavā parikkhīṇā hontī’’tiādīsu (pu. pa. 208; a. ni. 9.42-43) viya hetuatthatā daṭṭhabbā. Ariyo na ramatī pāpeti kilesehi ārakattā ariyo sappuriso aṇumattepi pāpe na ramati. Kasmā? Pāpe na ramatī sucīti suvisuddhakāyasamācārāditāya visuddhapuggalo rājahaṃso viya ukkāraṭṭhāne pāpe saṃkiliṭṭhadhamme na ramati nābhinandati. ‘‘Pāpo na ramatī suci’’ntipi pāṭho. Tassattho – pāpo pāpapuggalo suciṃ anavajjaṃ vodānadhammaṃ na ramati, aññadatthu gāmasūkarādayo viya ukkāraṭṭhānaṃ asuciṃ saṃkilesadhammaṃyeva ramatīti paṭipakkhato desanaṃ parivatteti.

于此，“于世间见过患”，意指在一切行世间中，以智慧看见“无常、苦、是变易法”等过患与过失。以此说明了观（vipassanā）的部分。“了知无取著之法”，意指因彻底舍离一切依止，故以道智通达那具有出离、离系、无为、不死自性的无依止涅槃法。“见”与“知”这些词的含义，应当理解为具有原因之义，如同“饮用酥油则有力，看见狮子则有怖，以智慧见则诸漏灭尽”等例子所示。“圣者不乐于恶”，意指因远离诸烦恼故为圣者，善士即使于微小之恶亦不喜乐。为何？“清净者不乐于恶”，意指因身行等极为清净，清净之人（puggala）如同天鹅王，不喜乐、不欣喜于如粪堆般的污秽之恶法。“恶者不乐于净”也是一种读法，其义为：恶人不喜欢清净、无过失、净白之法，反而像村猪等，只喜乐粪堆般不净的染污法；这是从对反面转换说法。

Evaṃ bhagavatā udāne udānite āyasmā soṇo uṭṭhāyāsanā bhagavantaṃ vanditvā attano upajjhāyassa vacanena paccantadese pañcavaggena [Pg.286] upasampadādipañcavatthūni yāci. Bhagavāpi tāni anujānīti taṃ sabbaṃ khandhake (mahāva. 242 ādayo) āgatanayena veditabbaṃ.

世尊如此诵出优陀那后，具寿苏那（Soṇa）从座位起身，礼敬世尊，依照自己戒师的嘱托，请求在边地以五人僧团行具足戒（upasampadā）等五事。世尊也允许了这些，这一切都应当依照犍度（khandhaka）（如《大品》Mahāvagga 242等）中所载的方式来理解。

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

第六经释义终。

7. Kaṅkhārevatasuttavaṇṇanā

7. 疑瑞瓦达经释义

47. Sattame kaṅkhārevatoti tassa therassa nāmaṃ. So hi sāsane pabbajitvā laddhūpasampado sīlavā kalyāṇadhammo viharati, ‘‘akappiyā muggā, na kappanti muggā paribhuñjituṃ, akappiyo guḷo’’ti (mahāva. 272) ca ādinā vinayakukkuccasaṅkhātakaṅkhābahulo pana hoti. Tena kaṅkhārevatoti paññāyittha. So aparabhāge satthu santike kammaṭṭhānaṃ gahetvā ghaṭento vāyamanto chaḷabhiññā sacchikatvā jhānasukhena phalasukhena vītināmeti, yebhuyyena pana attanā adhigataṃ ariyamaggaṃ garuṃ katvā paccavekkhati. Tena vuttaṃ – ‘‘attano kaṅkhāvitaraṇavisuddhiṃ paccavekkhamāno’’ti. Maggapaññā hi ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinayapavattāya (ma. ni. 1.18; saṃ. ni. 2.20) soḷasavatthukāya, ‘‘buddhe kaṅkhati…pe… paṭiccasamuppannesu dhammesu kaṅkhatī’’ti (dha. sa. 1008) evaṃ vuttāya aṭṭhavatthukāya, pageva itarāsanti anavasesato sabbakaṅkhānaṃ vitaraṇato samatikkamanato, aññehi ca attanā pahātabbakilesehi accantavisujjhanato ‘‘kaṅkhāvitaraṇavisuddhī’’ti idhādhippetā. Tañhi ayamāyasmā dīgharattaṃ kaṅkhāpakatattā ‘‘imaṃ maggadhammaṃ adhigamma imā me kaṅkhā anavasesā pahīnā’’ti garuṃ katvā paccavekkhamāno nisīdi, na sappaccayanāmarūpadassanaṃ aniccantikattā tassa kaṅkhāvitaraṇassa.

47. 第七则中，“有疑的瑞瓦达”(Kaṅkhārevata)是那位长老的名字。他在教法中出家并受具足戒后，具戒、具善法而住，但因“豆类不净，不许食用豆类，糖蜜不净”等关于戒律的追悔(vinayakukkucca)而多有疑惑。因此，他被称为“有疑的瑞瓦达”。后来，他在导师处领受业处，精勤努力，证得六神通，以禅乐与果乐度日。他多半重视并省察自己所证得的圣道。因此说：“省察自己的度疑清净”。此处的“度疑清净”(kaṅkhāvitaraṇavisuddhi)意指道智(maggapaññā)，因为它能度越并超越一切疑惑——无论是基于“我于过去世曾存在否？”等十六事，还是基于“于佛陀生疑……乃至……于缘起法生疑”等八事，更不用说其他疑惑了；也因为它能从自身应断除的其他烦恼中彻底清净。因为这位具寿长期以来本性多疑，所以在证得此道法后，便重视地坐着省察：“我已证得此道法，我的这些疑惑已被无余断除”，他省察的不是有缘名色之观，因为那样的度疑并非究竟。

Etamatthaṃ viditvāti etaṃ ariyamaggassa anavasesakaṅkhāvitaraṇasaṅkhātaṃ atthaṃ viditvā tadatthadīpakaṃ imaṃ udānaṃ udānesi.

了知此义——即圣道能无余度疑之义后，为了阐明那个意义而说出这则优陀那。

Tattha yā kāci kaṅkhā idha vā huraṃ vāti idha imasmiṃ paccuppanne attabhāve ‘‘ahaṃ nu khosmi no nu khosmī’’tiādinā huraṃ vā, atītānāgatesu attabhāvesu ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādinā uppajjanakā kaṅkhā. Sakavediyā vā paravediyā vāti tā evaṃ vuttanayeneva [Pg.287] sakaattabhāve ārammaṇavasena paṭilabhitabbāya pavattiyā sakavediyā vā parassa attabhāve paṭilabhitabbāya ‘‘buddho nu kho, no nu kho’’tiādinā vā parasmiṃ padhāne uttame paṭilabhitabbāya pavattiyā paravediyā vā yā kāci kaṅkhā vicikicchā. Ye jhāyino tā pajahanti sabbā, ātāpino brahmacariyaṃ carantāti ye ārammaṇūpanijjhānena lakkhaṇūpanijjhānena jhāyino vipassanaṃ ussukkāpetvā catubbidhasammappadhānapāripūriyā ātāpino maggabrahmacariyaṃ carantā adhigacchantā saddhānusārīādippabhedā paṭhamamaggaṭṭhā puggalā, tā sabbā kaṅkhā pajahanti samucchindanti maggakkhaṇe. Tato paraṃ pana tā pahīnā nāma honti, tasmā ito aññaṃ tāsaṃ accantappahānaṃ nāma natthīti adhippāyo.

于此，“任何疑惑，无论是此世或他世的”，是指于此现生中生起“我存在否？我不存在否？”等疑惑，或于过去未来世中生起“我于过去世曾存在否？”等疑惑。“关于自身的或关于他人的”，是指针对自身的存在而生起的疑惑，是为“关于自身的”；或针对他人的存在，如“他是佛陀吗？他不是佛陀吗？”，或针对其他主要、殊胜的个人(puggala)而生起的疑惑，是为“关于他人的”，任何疑惑、疑虑。“那些热忱、修行梵行的禅修者，舍断一切”：那些通过专注所缘和专注特相而禅修，精勤于观(vipassanā)，因圆满四正勤而热忱，修行道梵行而证得圣道的、属于随信行(saddhānusārī)等类别的初道位者，他们在道的刹那，舍断、根除那一切疑惑。此后，它们即名为已断。因此，其意为：除此之外，再无对它们的究竟断除。

Iti bhagavā jhānamukhena āyasmato kaṅkhārevatassa jhānasīsena ariyamaggādhigamaṃ thomento thomanāvasena udānaṃ udānesi. Teneva ca naṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ jhāyīnaṃ yadidaṃ kaṅkhārevato’’ti (a. ni. 1.204) jhāyībhāvena etadagge ṭhapesīti.

世尊就这样以禅修为入门，赞叹具寿疑者瑞瓦达以禅修为首而证得圣道，以赞叹的方式说出此优陀那。并且因此，世尊以其禅修者的身份将他安立于第一位，说：“诸比丘，在我的比丘弟子中，禅修第一者，即是疑者瑞瓦达。”

Sattamasuttavaṇṇanā niṭṭhitā.

第七经释义终。

8. Saṅghabhedasuttavaṇṇanā

8. 僧团分裂经释义

48. Aṭṭhame āyasmantaṃ ānandaṃ etadavocāti abhimāre payojetvā nāḷāgiriṃ vissajjāpetvā silaṃ pavaṭṭetvā bhagavato anatthaṃ kātuṃ asakkonto ‘‘saṅghaṃ bhinditvā cakkabhedaṃ karissāmī’’ti adhippāyena etaṃ ‘‘ajjatagge’’tiādivacanaṃ avoca. Aññatreva bhagavatāti vinā eva bhagavantaṃ, satthāraṃ akatvāti attho. Aññatra bhikkhusaṅghāti vinā eva bhikkhusaṅghaṃ. Uposathaṃ karissāmi saṅghakammāni cāti bhagavato ovādakārakaṃ bhikkhusaṅghaṃ visuṃ katvā maṃ anuvattantehi bhikkhūhi saddhiṃ āveṇikaṃ uposathaṃ saṅghakammāni ca karissāmīti attho. Devadatto saṅghaṃ bhindissatīti bhedakarānaṃ sabbesaṃ devadattena sajjitattā ekaṃseneva devadatto ajja [Pg.288] saṅghaṃ bhindissati dvidhā karissati. ‘‘Adhammaṃ dhammo’’tiādīsu hi aṭṭhārasasu bhedakaravatthūsu yaṃkiñci ekampi vatthuṃ dīpetvā tena tena kāraṇena ‘‘imaṃ gaṇhatha, imaṃ rocethā’’ti saññāpetvā salākaṃ gāhetvā visuṃ saṅghakamme kate saṅgho bhinno hoti. Vuttañhetaṃ –

48. 第八，提婆达多对具寿阿难说此语。他因派遣刺客、放出那拉吉利（Nāḷāgiri）象、滚下岩石而无法加害世尊，便怀着“我要分裂僧团，破坏和合”的意图，说出“从今日起”等语。“离开世尊”，意思是舍弃世尊，不以他为导师。“离开比丘僧团”，意思是脱离比丘僧团。“我将举行布萨和僧伽羯磨”，意思是将遵循世尊教导的比丘僧团分离出去，与追随我的比丘们一起单独举行布萨和僧伽羯磨。“提婆达多将分裂僧团”，因为所有制造分裂者都由提婆达多所煽动，所以提婆达多今日必将分裂僧团，使之分成两派。在“非法为法”等十八种破僧事中，只要揭示其中任何一事，并以此理由说服众人“接受此，赞同此”，然后通过取筹的方式，单独举行僧伽羯磨，则僧团即已分裂。如是说：

‘‘Pañcahi, upāli, ākārehi saṅgho bhijjati kammena uddesena voharanto anussāvanena salākaggāhenā’’ti (pari. 458).

“优波离（Upāli），僧团以羯磨、诵戒、言说、宣告、取筹五种方式而分裂。”（律藏·附随458）

Tattha kammenāti apalokanakammādīsu catūsu kammesu aññatarena kammena. Uddesenāti pañcasu pātimokkhuddesesu aññatarena uddesena. Voharantoti tāhi tāhi uppattīhi ‘‘adhammaṃ dhammo’’tiādīni (a. ni. 10.37; cūḷava. 352) aṭṭhārasabhedakaravatthūni dīpento. Anussāvanenāti ‘‘nanu tumhe jānātha mayhaṃ uccākulā pabbajitabhāvaṃ bahussutabhāvañca, mādiso nāma uddhammaṃ ubbinayaṃ gāheyyāti kiṃ tumhākaṃ cittampi uppādetuṃ yuttaṃ, kimahaṃ apāyato na bhāyāmī’’tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena. Salākaggāhenāti evaṃ anussāvetvā tesaṃ cittaṃ upatthambhetvā anāvattidhamme katvā ‘‘gaṇhatha imaṃ salāka’’nti salākaggāhena.

此处，“羯磨”指求听羯磨(apalokanakamma)等四种羯磨中的任何一种。“诵戒”指五种波罗提木叉(pātimokkha)诵戒中的任何一种。“言说”指由各种因缘而阐明“非法为法”等（增支部10.37；律藏·小品352）十八种破僧事。“宣告”指在耳边以如下方式进行语言离间而作宣告：“你们难道不知道我出身高贵、博学多闻吗？像我这样的人，怎么会采纳非法非律之事？你们怎么能生起这种念头？难道我不害怕堕入恶趣吗？”“取筹”指如此宣告后，坚定他们的心意，使之不可逆转，然后说“拿这枚筹”而进行取筹。

Ettha ca kammameva uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgā. Aṭṭhārasavatthudīpanavasena hi voharantena tattha rucijananatthaṃ anussāvetvā salākāya gāhitāyapi abhinnova hoti saṅgho. Yadā panevaṃ cattāro vā atirekā vā salākaṃ gāhetvā āveṇikaṃ uddesaṃ vā kammaṃ vā karonti, tadā saṅgho bhinno nāma hoti. Devadatto ca sabbaṃ saṅghabhedassa pubbabhāgaṃ nipphādetvā ‘‘ekaṃseneva ajja āveṇikaṃ uposathaṃ saṅghakammañca karissāmī’’ti cintetvā ‘‘ajjatagge’’tiādivacanaṃ avoca. Tenāha – ‘‘ajja, bhante, devadatto saṅghaṃ bhindissatī’’ti. Yato avocumhā ‘‘bhedakarānaṃ sabbesaṃ devadattena sajjitattā’’ti.

此处，唯羯磨或诵戒方为标准，而言说、宣告、取筹则为前行部分。当依十八事阐明而作言说时，即使为令大众欢喜而作宣告并取筹，僧团也尚未分裂。然而，若有四位或更多比丘取筹后，单独进行诵戒或羯磨，则僧团才告分裂。提婆达多(Devadatto)完成了所有分裂僧团的前行部分后，心想：“今日我必将单独举行布萨(uposatha)与僧伽羯磨”，于是说出“从今日起”等语。故彼言：“尊者，今日提婆达多将分裂僧团。”此即吾等所言：“因为所有制造分裂者都由提婆达多所煽动。”

Etamatthaṃ viditvāti etaṃ avīcimahānirayuppattisaṃvattaniyaṃ kappaṭṭhiyaṃ atekicchaṃ devadattena nibbattiyamānaṃ saṅghabhedakammaṃ sabbākārato viditvā[Pg.289]. Imaṃ udānanti kusalākusalesu yathākkamaṃ sappurisāsappurisasabhāgavisabhāgapaṭipattivasena pana sukusalāti idamatthavibhāvanaṃ imaṃ udānaṃ udānesi.

“了知此事”，指完全了知提婆达多(Devadatta)所造的、会导致重生于无间(Avīci)大地狱、持续一劫且不可救治的分裂僧团之业。“此优陀那”，指世尊宣说了此优陀那，它依善法与不善法，按善人与非善人的同分与异分行持之道，极为善巧地阐明了此义。

Tattha sukaraṃ sādhunā sādhūti attano paresañca hitaṃ sādhetīti sādhu, sammāpaṭipanno. Tena sādhunā sāriputtādinā sāvakena paccekabuddhena sammāsambuddhena aññena vā lokiyasādhunā sādhu sundaraṃ bhaddakaṃ attano paresañca hitasukhāvahaṃ sukaraṃ sukhena kātuṃ sakkā. Sādhu pāpena dukkaranti tadeva pana vuttalakkhaṇaṃ sādhu pāpena devadattādinā pāpapuggalena dukkaraṃ kātuṃ na sakkā, na so taṃ kātuṃ sakkotīti attho. Pāpaṃ pāpena sukaranti pāpaṃ asundaraṃ attano paresañca anatthāvahaṃ pāpena yathāvuttapāpapuggalena sukaraṃ sukhena kātuṃ sakkuṇeyya. Pāpamariyehi dukkaranti ariyehi pana buddhādīhi taṃ taṃ pāpaṃ dukkaraṃ durabhisambhavaṃ. Setughātoyeva hi tesanti satthā dīpeti.

此处，在“善者易为善”这句中，“善者”(sādhu)是指能成就自身与他人之利益者，是如理行者。由彼善者，如舍利弗(Sāriputta)等声闻、独觉、正自觉者，或其他世间善人，皆能轻易地行持美好、吉祥、能为自他带来利益安乐的善行。“恶人难为善”，是说具上述特性的善行，恶人如提婆达多(Devadatta)等难以做到，他无法做到。“恶者易为恶”，是说不美好、能为自他带来损害的恶行，上述恶人却能轻易为之。“圣者难为恶”，是说对于佛陀等圣者而言，那样的恶行难以实行、难以成办。导师开示：“对他们而言，这确实就像是毁坏堤坝。”

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

第八经释义终。

9. Sadhāyamānasuttavaṇṇanā

9. 夸耀经释义

49. Navame māṇavakāti taruṇā. Paṭhame yobbane ṭhitā brāhmaṇakumārakā idhādhippetā.

49. 第九经中，“年少者”(māṇavakā)即是青年。此处意指处于青春初期的婆罗门少年。

Sadhāyamānarūpāti uppaṇḍanajātikaṃ vacanaṃ sandhāya vuttaṃ. Aññesaṃ uppaṇḍentā sadhanti, tadatthavacanasīlāti attho. Tassāyaṃ vacanattho – sadhanaṃ sadho, taṃ ācikkhantīti sadhayamānāti vattabbe dīghaṃ katvā ‘‘sadhāyamānā’’ti vuttaṃ. Atha vā visesato sasedhe viya attānaṃ āvadantīti sadhāyamānā. Te evaṃ sabhāvatāya ‘‘sadhāyamānarūpā’’ti vuttaṃ. ‘‘Saddāyamānarūpā’’tipi pāṭho, uccāsaddamahāsaddaṃ karontāti attho. Bhagavato avidūre atikkamantīti bhagavato savanavisaye taṃ taṃ mukhāruḷhaṃ vadantā atiyanti.

“作炫耀状者”(Sadhāyamānarūpā)是就其炫耀性的言语而说。他们向他人炫耀，此即其义；即有说此类话的习性。此词的词义如下：“成就”(sadhana)即是“sadha”。本应作“sadhayamānā”，意为“宣说彼成就者”，但此处将其长音化而作“sadhāyamānā”。或者，“sadhāyamānā”是指那些仿佛自己有特殊成就般自我宣扬的人。由于他们有这样的天性，故被称为“作炫耀状者”。另有读法作“作喧闹状者”(Saddāyamānarūpā)，意思是发出高声、大声。“从世尊不远处经过”，意指他们在世尊的听力范围内，说着各种脱口而出的话走过去。

Etamatthaṃ [Pg.290] viditvāti etaṃ tesaṃ vācāya asaññatabhāvaṃ jānitvā tadatthadīpakaṃ dhammasaṃvegavasena imaṃ udānaṃ udānesi.

了知此事，即了知他们言语的不受约束之后，为了阐明此义，世尊因法所生的震撼而诵出此自说偈。

Tattha parimuṭṭhāti dandhā muṭṭhassatino. Paṇḍitābhāsāti paṇḍitapatirūpakā ‘‘ke aññe jānanti, mayamevettha jānāmā’’ti tasmiṃ tasmiṃ atthe attānameva jānantaṃ katvā samudācaraṇato. Vācāgocarabhāṇinoti yesaṃ vācā eva gocaro visayo, te vācāgocarabhāṇino, vācāvatthumattasseva bhāṇino atthassa apariññātattā. Atha vā vācāya agocaraṃ ariyānaṃ kathāya avisayaṃ musāvādaṃ bhaṇantīti vācāgocarabhāṇino. Atha vā ‘‘gocarabhāṇino’’ti ettha ākārassa rassabhāvo kato. Vācāgocarā, na satipaṭṭhānādigocarā bhāṇinova. Kathaṃ bhāṇino? Yāvicchanti mukhāyāmaṃ attano yāva mukhāyāmaṃ yāva mukhappasāraṇaṃ icchanti, tāva pasāretvā bhāṇino, paresu gāravena, attano avisayatāya ca mukhasaṅkocaṃ na karontīti attho. Atha vā vācāgocarā eva hutvā bhāṇino, sayaṃ ajānitvā parapattikā eva hutvā vattāroti attho. Tato eva yāvicchanti mukhāyāmaṃ yena vacanena sāvetabbā, taṃ acintetvā yāvadeva attano mukhappasāraṇamattaṃ icchantīti attho. Yena nītā na taṃ vidūti yena muṭṭhassaccādinā nillajjabhāvaṃ paṇḍitamānībhāvañca nītā ‘‘mayamevaṃ bhaṇāmā’’ti, taṃ tathā attano bhaṇantassa kāraṇaṃ na vidū, aviddasuno asūrā na jānantīti attho.

其中，“失念者”(parimuṭṭhā)是指迟钝、失念的人。“似智者”(paṇḍitābhāsā)是指貌似贤智者，因为他们在各种事情上都把自己当作知者而行事，认为：“别人懂什么？此处只有我们才懂！”“以言语为行境的说者”(vācāgocarabhāṇino)，是指那些仅以言语为行境、为范围的人；由于未了知义理，他们只是言说语词而已。或者，他们被称为“vācāgocarabhāṇino”是因为他们说妄语，那并非圣者言谈的行境。又或者，在“vācāgocarabhāṇino”一词中，“vācā”的“ā”被缩短了；他们是以言语为行境者，而非以念处(satipaṭṭhāna)等为行境者，只是言说者而已。他们如何言说呢？“随其所欲张口”(yāvicchanti mukhāyāmaṃ)，是说他们想把嘴张多大就张多大，想说多久就说多久，对他人没有恭敬，对自己不擅长的领域也不收敛。又或者，他们只是以言语为行境的说者，自己不了知，只是复述他人之言而已。因此，“随其所欲张口”的意思是，他们不思考应用何种言辞来教导，而只是随心所欲地张嘴说话。“被何引导，彼等不知”(yena nītā na taṃ vidū)，是说他们被失念等引导至无耻和自以为贤智的状态，认为“我们就这样说”，却不了知自己如此言说的原因。此即是说，无知者、非贤者不了知。

Navamasuttavaṇṇanā niṭṭhitā.

第九经释义终。

10. Cūḷapanthakasuttavaṇṇanā

10. 周利盘陀伽经释义

50. Dasame cūḷapanthakoti mahāpanthakattherassa kaniṭṭhabhātikattā panthe jātattā ca daharakāle laddhavohārena aparabhāgepi ayamāyasmā ‘‘cūḷapanthako’’tveva paññāyittha. Guṇavisesehi pana chaḷabhiñño pabhinnapaṭisambhido ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ [Pg.291] manomayaṃ kāyaṃ abhinimminantānaṃ yadidaṃ cūḷapanthako, cetovivaṭṭakusalānaṃ yadidaṃ cūḷapanthako’’ti dvīsu (a. ni. 1.199) ṭhānesu bhagavatā etadagge ṭhapito asītiyā mahāsāvakesu abbhantaro.

50. 第十，周利盘陀伽(Cūḷapanthaka)，因其为大盘陀伽长老之弟，且生于路边，故年少时得此称呼，后来这位具寿亦被称为“周利盘陀伽”。又以其功德殊胜，得六神通与四无碍解。世尊于二处（《增支部》1.199）将其置于第一位：“诸比丘，我声闻比丘中，于化作意生身者，此即周利盘陀伽；于心解脱善巧者，此即周利盘陀伽。”其乃八十大声闻之一。

So ekadivasaṃ pacchābhattaṃ piṇḍapātappaṭikkanto attano divāṭṭhāne divāvihāraṃ nisinno samāpattīhi divasabhāgaṃ vītināmetvā sāyanhasamayaṃ upāsakesu dhammassavanatthaṃ anāgatesu eva vihāramajjhaṃ pavisitvā bhagavati gandhakuṭiyaṃ nisinne ‘‘akālo tāva bhagavato upaṭṭhānaṃ upasaṅkamitu’’nti gandhakuṭipamukhe ekamantaṃ nisīdi pallaṅkaṃ ābhujitvā. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā cūḷapanthako bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā’’ti. So hi tadā kālaparicchedaṃ katvā samāpattiṃ samāpajjitvā nisīdi.

一日，彼食后从托钵返回，于自己的日间住处，以等至度过白日。傍晚时分，优婆塞等为听法尚未到来，彼即进入精舍中央，时世尊正坐于香室(gandhakuṭi)中。彼心念：“今尚非时，不宜往诣侍奉世尊。”遂于香室前一旁，结跏趺坐。是故说：“尔时，具寿周利盘陀伽于世尊不远处，结跏趺坐，端正其身，置念面前。”彼实于尔时定下时限，入于等至而坐。

Etamatthaṃ viditvāti etaṃ āyasmato cūḷapanthakassa kāyacittānaṃ sammāpaṇihitabhāvasaṅkhātaṃ atthaṃ jānitvā. Imaṃ udānanti aññopi yo passaddhakāyo sabbiriyāpathesu upaṭṭhitassati samāhito, tassa bhikkhuno anupādā parinibbānapariyosānassa visesādhigamassa tattha pātubhāvavibhāvanaṃ imaṃ udānaṃ udānesi.

“了知此义”者，谓了知具寿周利盘陀伽身心善安住之义。“说此自说偈”者，谓为开显彼比丘，以及其他任何身轻安、于一切威仪中正念现前、心得等持者，其以无取著而究竟般涅槃的殊胜证悟得以显现，故说此自说偈。

Tattha ṭhitena kāyenāti kāyadvārikassa asaṃvarassa pahānena akaraṇena sammā ṭhapitena copanakāyena, tathā cakkhādīnaṃ indriyānaṃ nibbisevanabhāvakaraṇena suṭṭhu ṭhapitena pañcadvārikakāyena, saṃyatahatthapādatāya hatthakukkuccādīnaṃ abhāvato apariphandanena ṭhitena karajakāyena cāti saṅkhepato sabbenapi kāyena nibbikāratāsaṅkhātena niccalabhāvena ṭhitena. Etenassa sīlapārisuddhi dassitā. Itthambhūtalakkhaṇe ca idaṃ karaṇavacanaṃ. Ṭhitena cetasāti cittassa ṭhitiparidīpanena samādhisampadaṃ dasseti. Samādhi hi cittassa ‘ṭhitī’ti vuccati. Tasmā samathavasena vipassanāvaseneva vā ekaggatāya sati cittaṃ ārammaṇe ekodibhāvūpagamanena ṭhitaṃ nāma hoti, na aññathā. Idañca yathāvuttakāyacittānaṃ ṭhapanaṃ samādahanaṃ sabbasmiṃ kāle sabbesu ca iriyāpathesu icchitabbanti dassento āha – ‘‘tiṭṭhaṃ nisinno uda vā sayāno’’ti[Pg.292]. Tattha vā-saddo aniyamattho. Tena tiṭṭhanto vā nisinno vā sayāno vā tadaññiriyāpatho vāti ayamattho dīpito hotīti caṅkamanassāpi idha saṅgaho veditabbo.

在此，以身安住者，是指通过舍弃不守护身门的行为，不去做这些行为，从而正确安立的身躯；以及通过不沉迷于眼等诸根，良好地安立的五门之身；由于约束手足，没有手部躁动等，从而不躁动而安住的业生之身。简言之，就是以整个身体的无有变异、不动状态而安住。由此显示了他的戒清净。此中“安住”一词，是表示如此状态的特征。以心安住者，是通过说明心的安住，显示定的成就。因为定就是心的“安住”。因此，无论是通过止的修习，还是通过观(vipassanā)的修习，心以专注一境性的方式与所缘合一，才称为安住，否则不然。这里所说的，是指在一切时、一切威仪中，都应该如此安立身心。因此说：“站立、坐着或者躺卧”。这里“或”字表示不限定之义。由此说明：无论是站立、坐着、躺卧，或者其他威仪，都应当如此理解，经行也应当包括在这里面。

Etaṃ satiṃ bhikkhu adhiṭṭhahānoti yāya pageva parisuddhasamācāro kāyacittaduṭṭhullabhāvūpasamanena kāyaṃ cittañca asāraddhaṃ katvā paṭiladdhāya anavajjasukhādhiṭṭhāya kāyacittapassaddhivasena cittaṃ lahuṃ muduṃ kammaññañca katvā sammā ṭhapento samādahanto kammaṭṭhānaṃ paribrūheti matthakañca pāpeti, taṃ eva kammaṭṭhānānuyogassa ādimajjhapariyosānesu bahūpakāraṃ satiṃ bhikkhu adhiṭṭhahāno sīlavisodhanaṃ ādiṃ katvā yāva visesādhigamā tattha tattha adhiṭṭhahantoti attho. Labhetha pubbāpariyaṃ visesanti so evaṃ satiārakkhena cetasā kammaṭṭhānaṃ uparūpari vaḍḍhento brūhento phātiṃ karonto pubbāpariyaṃ pubbāpariyavantaṃ pubbāparabhāgena pavattaṃ uḷāruḷāratarādibhedavisesaṃ labheyya.

比丘应当安住于这种正念，也就是说，由于先前就已具备清净的行为，通过平息身心的粗重状态，使身心不僵硬，从而获得无过失的安乐，安住于此，通过身心轻安，使心变得轻快、柔软和适于工作，正确地安立和专注，修习业处并使其达到顶点。比丘安住于这种对业处修习的初、中、后阶段都大有助益的正念，意思是说，从清净戒行开始，直到证得殊胜成就，在在处处都安住于其中。“他可以获得前后殊胜”，意思是说，他如此以正念守护心，不断地增长、培育、发展业处，从而可以获得前后相续、次第生起的、由殊胜至更殊胜等种种差别的前后殊胜。

Tattha duvidho pubbāpariyaviseso samathavasena vipassanāvasena cāti. Tesu samathavasena tāva nimittuppattito paṭṭhāya yāva nevasaññānāsaññāyatanavasībhāvo, tāva pavatto bhāvanāviseso pubbāpariyaviseso. Vipassanāvasena pana rūpamukhena abhinivisantassa rūpadhammapariggahato, itarassa nāmadhammapariggahato paṭṭhāya yāva arahattādhigamo, tāva pavatto bhāvanāviseso pubbāpariyaviseso. Ayameva ca idhādhippeto.

在此有两种前后殊胜：由止而得与由观(vipassanā)而得。其中，由止而得者，从相生起开始，直到非想非非想处自在，此间的修习进展即是前后殊胜。由观而得者，若专注于色法，则从辨识色法开始；反之，则从辨识名法开始，直到证得阿罗汉果，此间的修习进展即是前后殊胜。而此处意指后者。

Laddhāna pubbāpariyaṃ visesanti pubbāpariyavisesaṃ ukkaṃsapāramippattaṃ arahattaṃ labhitvā. Adassanaṃ maccurājassa gaccheti jīvitupacchedavasena sabbesaṃ sattānaṃ abhibhavanato maccurājasaṅkhātassa maraṇassa visayabhūtaṃ bhavattayaṃ samatikkantattā adassanaṃ agocaraṃ gaccheyya. Imasmiṃ vagge yaṃ avuttaṃ, taṃ heṭṭhā vuttanayamevāti.

“获得前后殊胜”，即是证得已达究竟圆满的阿罗汉果。“他将去到死王见不到之处”，即是说，因为他已超越了三有，而三有是死亡的领域——死亡被称为死王(maccurāja)，因为它以断绝生命的方式征服一切有情——所以他去到死王见不到、够不着之处。本品中未述之事，其义皆如前说。

Dasamasuttavaṇṇanā niṭṭhitā.

第十经释义终。

Niṭṭhitā ca mahāvaggavaṇṇanā.

大品释义终。

6. Jaccandhavaggo

6. 生盲品

1. Āyusaṅkhārossajjanasuttavaṇṇanā

1. 舍寿行经释义

51. Jaccandhavaggassa [Pg.293] paṭhame vesāliyantiādi heṭṭhā vuttatthameva. Vesāliṃ piṇḍāya pāvisīti kadā pāvisi? Ukkācelato nikkhamitvā vesāliṃ gatakāle. Bhagavā hi veḷuvagāmake vassaṃ vasitvā tato nikkhamitvā anupubbena sāvatthiṃ patvā jetavane vihāsi. Tasmiṃ kāle dhammasenāpati attano āyusaṅkhāraṃ oloketvā ‘‘sattāhameva pavattissatī’’ti ñatvā bhagavantaṃ anujānāpetvā nāḷakagāmaṃ gantvā tattha mātaraṃ sotāpattiphale patiṭṭhāpetvā parinibbāyi. Satthā cundena ābhatā tassa dhātuyo gahetvā dhātucetiyaṃ kārāpetvā mahābhikkhusaṅghaparivuto rājagahaṃ agamāsi. Tattha gatakāle āyasmā mahāmoggallāno parinibbāyi. Bhagavā tassapi dhātuyo gahetvā cetiyaṃ kārāpetvā rājagahato nikkhamitvā anupubbena ukkācelaṃ agamāsi. Tattha gaṅgātīre bhikkhusaṅghaparivuto nisīditvā aggasāvakānaṃ parinibbānappaṭisaṃyuttaṃ dhammaṃ desetvā ukkācelato nikkhamitvā vesāliṃ agamāsi. Evaṃ gato bhagavā ‘‘pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisī’’ti vuccati. Tena vuttaṃ – ‘‘ukkācelato nikkhamitvā vesāliṃ gatakāle’’ti.

51. 生盲品第一经的“在毗舍离”等，其义已如前述。“为乞食进入毗舍离”是在何时？是在离开优迦罗（Ukkācela）前往毗舍离之时。原来，世尊在竹林村（Veḷuvagāmaka）安居后，从彼处出发，次第行至舍卫城（Sāvatthī），住在祇陀林。那时，法将舍利弗（Sāriputta）观察自己的寿行，了知“只能再持续七天”，便禀告世尊后，前往那罗伽村（Nāḷakagāma），使其母亲安住于入流果，然后般涅槃。导师接过由纯陀带来的他（舍利弗）的舍利，命人建造舍利塔，然后在众多比丘僧的簇拥下前往王舍城。抵达彼处时，具寿大目犍连也般涅槃了。世尊也取了他的舍利，命人建造舍利塔，之后离开王舍城，次第行至优迦罗。在那里，世尊为比丘僧团所围绕，坐在恒河岸边，开示了与上首弟子般涅槃相应的法，之后离开优迦罗前往毗舍离。如是前去的世尊，即是所谓的“于上午时分，著衣持钵，进入毗舍离为乞食”。因此说：“是在离开优迦罗前往毗舍离之时。”

Nisīdananti idha cammakkhaṇḍaṃ adhippetaṃ. Cāpālaṃ cetiyanti pubbe cāpālassa nāma yakkhassa vasitaṭṭhānaṃ ‘‘cāpālacetiya’’nti paññāyittha. Tattha bhagavato katavihāropi tāya ruḷhiyā ‘‘cāpālacetiya’’nti vuccati. Udenaṃ cetiyanti evamādīsupi eseva nayo. Sattambanti kikissa kira kāsirañño dhītaro satta kumāriyo saṃvegajātā rājagehato nikkhamitvā yattha padhānaṃ padahiṃsu, taṃ ṭhānaṃ ‘‘sattambaṃ cetiya’’nti vadanti. Bahuputtanti bahupāroho eko nigrodharukkho, tasmiṃ adhivatthaṃ devataṃ bahū manussā putte patthenti, tadupādāya taṃ ṭhānaṃ ‘‘bahuputtaṃ cetiya’’nti paññāyittha. Sārandadanti sārandadassa nāma yakkhassa vasitaṭṭhānaṃ. Iti sabbāneva tāni buddhuppādato pubbe devatāpariggahitattā cetiyavohārena voharitāni[Pg.294], bhagavato vihāre katepi ca tatheva paññāyanti. Ramaṇīyāti ettha vesāliyā tāva bhūmibhāgasampattiyā puggalasampattiyā sulabhapaccayatāya ca ramaṇīyabhāvo veditabbo. Vihārānaṃ pana nagarato nātidūratāya nāccāsannatāya gamanāgamanasampattiyā anākiṇṇavihāraṭṭhānatāya chāyūdakasampattiyā pavivekapatirūpatāya ca ramaṇīyatā daṭṭhabbā. Cattāro iddhipādāti ettha iddhipādapadassa attho heṭṭhā vuttoyeva. Bhāvitāti vaḍḍhitā. Bahulīkatāti punappunaṃ katā. Yānīkatāti yuttayānaṃ viya katā. Vatthukatāti patiṭṭhaṭṭhena vatthu viya katā. Anuṭṭhitāti adhiṭṭhitā. Paricitāti samantato citā suvaḍḍhitā. Susamāraddhāti suṭṭhu samāraddhā, ativiya sammā nipphāditāti.

“坐具”（nisīdana）在此处意指一片皮革。“查波罗（Cāpāla）塔”：以前是名为查波罗的夜叉的住所，因此被认知为“查波罗塔”；世尊在那里建造的精舍也因此俗称而被叫做“查波罗塔”。“优德那（Udena）塔”等也是同样的道理。“七芒果（Sattamba）塔”：据说，迦尸国（Kāsi）奇奇王（Kiki）的七位公主心生悚惧，从王宫出走，在此处精勤修行，该地因此被称为“七芒果塔”。“多子（Bahuputta）塔”：有一棵枝叶繁茂的榕树，有天神居住于其上，许多人向该天神祈求儿子，因此该地被认知为“多子塔”。“萨兰达达（Sārandada）塔”：是名为萨兰达达的夜叉的住所。总之，所有这些地方在佛陀出世之前都因有天神占据而被通称为“塔”；在世尊建造了精舍之后，它们也同样如此为人所知。“悦意”：于此，首先当知，毗舍离因其地域优越、人才辈出、资具易得而令人愉悦。至于精舍，则因其离城不远不近、往来便利、住处不拥挤、林荫与水源充足、适宜于独住，故当视为悦意。“四神足”：于此，“神足”一词的意义已如前述。“已修习”（bhāvitā）是增长；“已多修习”（bahulīkatā）是反复实行；“已作为车乘”（yānīkatā）是做得像一辆配好的车；“已作为基础”（vatthukatā）是因作为立足处而做得像一个基地；“已建立”（anuṭṭhitā）是确立；“已熟习”（paricitā）是全面地累积并善于增长；“已善始”（susamāraddhā）是很好地开始，也即极其正确地完成。

Evaṃ aniyamena kathetvā puna niyametvā dassetuṃ, ‘‘tathāgatassa kho’’tiādimāha. Ettha ca kappanti āyukappaṃ. Tiṭṭheyyāti tasmiṃ tasmiṃ kāle yaṃ manussānaṃ āyuppamāṇaṃ, taṃ paripuṇṇaṃ katvā tiṭṭheyya dhareyya. Kappāvasesaṃ vāti ‘‘appaṃ vā bhiyyo vā’’ti (dī. ni. 2.7; a. ni. 7.74) vuttaṃ vassasatato atirekaṃ vā. Mahāsīvatthero panāha – ‘‘buddhānaṃ aṭṭhāne gajjitaṃ nāma natthi. Yatheva hi veḷuvagāmake uppannaṃ māraṇantikaṃ vedanaṃ dasa māse vikkhambhesi, evaṃ punappunaṃ taṃ samāpattiṃ samāpajjitvā vikkhambhento imaṃ bhaddakappameva tiṭṭheyyā’’ti. Kasmā pana na ṭhitoti? Upādinnakasarīraṃ nāma khaṇḍiccādīhi abhibhuyyati, buddhā ca pana khaṇḍiccādibhāvaṃ appatvā pañcame āyukoṭṭhāse bahujanassa piyamanāpakāleyeva parinibbāyanti. Buddhānubuddhesu aggasāvakamahāsāvakesu parinibbutesu aparivārena ekakeneva ṭhātabbaṃ hoti, daharasāmaṇeraparivārena vā. Tato ‘‘aho buddhānaṃ parisā’’ti hīḷetabbataṃ āpajjeyya, tasmā na ṭhitoti. Evaṃ vuttepi so pana na ruccati, ‘‘āyukappo’’ti idameva aṭṭhakathāya niyamitaṃ.

如此不确定地宣说后，为了再次确定地开示，而说“如来……”等。此处的“劫”（kappa）是指寿劫。“住一劫”是指，在各个时代，将当时人类的寿命限量圆满地住满、维持。或者“劫的剩余”（kappāvasesaṃ），即如（《长部》2.7；《增支部》7.74）所说的“或少或多”，也就是超过一百年。然而，大希瓦长老（Mahāsīvatthera）说：“诸佛绝不会作不实的咆哮。正如他在竹林村（Veḷuvagāmaka）压制了生起的致死之受十个月，像那样，他可以一再地进入该等至，通过压制而住世一整个贤劫。”但为何他不住世呢？因为有执取的身体会被毁坏等所征服，而诸佛在尚未达到毁坏等状态，于第五个寿命阶段，在对许多人而言是可喜可爱之时，就般涅槃了。当随佛觉悟者、上首弟子与大弟子们般涅槃后，他就必须无随从地独自一人安住，或者只有年少沙弥为随从。于是，他可能会招致“唉！这就是诸佛的会众吗？”这样的轻蔑，因此他不住世。即使如此说，他（大希瓦）仍不认可，而义注所确定的就是“寿劫”。

Oḷārike [Pg.295] nimitteti thūle saññuppādane. Thūlasaññuppādanañhetaṃ, ‘‘tiṭṭhatu bhagavā kappa’’nti sakalakappaṃ avaṭṭhānayācanāya yadidaṃ ‘‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvibhāvanaṃ. Obhāseti pākaṭavacane. Pākaṭañcetaṃ vacanaṃ pariyāyaṃ muñcitvā ujukameva attano adhippāyavibhāvanaṃ.

“于粗显之相”（oḷārike nimitte）是指于粗显的示意。这确实是粗显的示意，即佛陀为了引出“愿世尊住一劫”这一请求，而以“阿难，任何人只要已修习四神足……”等暗示，来显示自己凭借修习四神足的威力而有能力住世一劫。“于光明”（obhāse）是指于显明之语。这显明之语，是舍弃了委婉的说法，直接地显示自己的意趣。

Bahujanahitāyāti mahājanassa hitatthāya. Bahujanasukhāyāti mahājanassa sukhatthāya. Lokānukampāyāti sattalokassa anukampaṃ paṭicca. Katarassa sattalokassa? Yo bhagavato dhammadesanaṃ sutvā paṭivijjhati, amatapānaṃ pivati, tassa. Bhagavato hi dhammacakkappavattanasuttadesanāya aññātakoṇḍaññappamukhā aṭṭhārasa brahmakoṭiyo dhammaṃ paṭivijjhiṃsu. Evaṃ yāva subhaddaparibbājakavinayanā dhammapaṭividdhasattānaṃ gaṇanā natthi, mahāsamayasuttaṃ maṅgalasuttaṃ cūḷarāhulovādasuttaṃ samacittasuttanti imesaṃ catunnaṃ suttānaṃ desanākāle abhisamayappattasattānaṃ paricchedo natthi, etassa aparimāṇassa sattalokassa anukampāya bhagavato ṭhānaṃ jātaṃ. Evaṃ anāgatepi bhavissatīti adhippāyena vadati. Devamanussānanti na kevalaṃ devamanussānaṃyeva, avasesānaṃ nāgasupaṇṇādīnampi atthāya hitāya sukhāya bhagavato ṭhānaṃ hoti. Sahetukapaṭisandhike pana maggaphalasacchikiriyāya bhabbapuggale dassetuṃ evaṃ vuttaṃ, tasmā aññesampi atthatthāya hitatthāya sukhatthāya bhagavā tiṭṭhatūti attho. Tattha atthāyāti idhalokasampattiatthāya. Hitāyāti paralokasampattihetubhūtahitatthāya. Sukhāyāti nibbānadhātusukhatthāya. Purimaṃ pana hitasukhaggahaṇaṃ sabbasādhāraṇavasena veditabbaṃ.

“为了许多人的利益”(bahujanahitāya)是指为了大众的利益。“为了许多人的安乐”(bahujanasukhāya)是指为了大众的安乐。“为了怜悯世间”(lokānukampāya)是指缘于对有情世间的怜悯。对哪一个有情世间呢？即对那些听闻世尊说法而洞察、饮用不死饮的众生。确实，通过世尊对《转法轮经》(Dhammacakkappavattanasutta)的开示，以阿若憍陈如(Aññātakoṇḍañña)为首的十八俱胝梵天众洞察了法。像这样，直到度化须跋陀(Subhadda)游方者为止，洞察了法的有情数量不可计算；在开示《大会经》(Mahāsamayasutta)、《吉祥经》(Maṅgalasutta)、《小罗睺罗教诫经》(Cūḷarāhulovādasutta)和《等心经》(Samacittasutta)这四部经时，证悟的有情也没有限量。世尊的住世，就是为了怜悯这无量的有情世间而有的。他是以“未来也会如此”的意趣而说。“为了天人”(devamanussānaṃ)是指，世尊的住世不仅是为了天人，也是为了其余的龙、金翅鸟等的义利、利益与安乐。然而，这是为了指出那些具有因缘投生、有能力证悟道果的个人而这么说的。因此，其意思是：愿世尊为了其他众生的义利、利益与安乐而住世。其中，“为了义利”是指为了此世成就的义利；“为了利益”是指为了作为来世成就之因的利益；“为了安乐”是指为了涅槃界的安乐。然而，前面所说的“利益”与“安乐”，应理解为普遍适用于一切。

Yathā taṃ mārena pariyuṭṭhitacittoti ettha nti nipātamattaṃ, yathā mārena pariyuṭṭhitacitto ajjhotthaṭacitto aññopi koci puthujjano paṭivijjhituṃ na sakkuṇeyya, evameva nāsakkhi paṭivijjhitunti attho. Māro hi yassa keci vipallāsā appahīnā, tassa cittaṃ pariyuṭṭhāti. Yassa pana sabbena sabbaṃ dvādasa vipallāsā appahīnā, tassa vattabbameva natthi, therassa ca cattāro vipallāsā appahīnā, tenassa cittaṃ pariyuṭṭhāsi. So pana cittapariyuṭṭhānaṃ karonto kiṃ karotīti? Bheravaṃ rūpārammaṇaṃ vā dasseti, saddārammaṇaṃ vā sāveti, tato sattā taṃ disvā [Pg.296] vā sutvā vā satiṃ vissajjetvā vivaṭamukhā honti. Tesaṃ mukhena hatthaṃ pavesetvā hadayaṃ maddati, tato visaññino hutvā tiṭṭhanti. Therassa panesa mukhena hatthaṃ pavesetuṃ kiṃ sakkhissati, bheravārammaṇaṃ pana dasseti. Taṃ disvā thero nimittobhāsaṃ na paṭivijjhi. Jānantoyeva bhagavā kimatthaṃ yāvatatiyaṃ āmantesi? Parato ‘‘tiṭṭhatu, bhante bhagavā’’ti yācite ‘‘tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddha’’nti dosāropanena sokatanukaraṇatthaṃ. Passati hi bhagavā ‘‘ayaṃ mayi ativiya siniddhahadayo, so parato bhūmicālakāraṇañca āyusaṅkhārossajjanañca sutvā mama ciraṭṭhānaṃ yācissati, athāhaṃ ‘kissa tvaṃ puretaraṃ na yācasī’ti tasseva sīse dosaṃ pātessāmi, sattā ca attano aparādhena na tathā vihaññanti, tenassa soko tanuko bhavissatī’’ti.

关于“正如心为魔罗所扰乱者”：此处的“nti”仅为虚词。其义为：犹如任何其他心为魔罗所扰乱、所占据的凡夫无法通达一样，他也无法通达。诚然，只要谁的某些颠倒尚未断除，魔罗就会扰乱他的心。至于那些十二种颠倒全然未断的人，就更不待言了。而长老尚有四种颠倒未断除，因此他的心被扰乱了。那么，魔罗在扰乱心时做什么呢？他或者显现恐怖的色所缘，或者让他听到恐怖的声所缘。于是，有情看到或听到后，便失去正念，张开嘴巴。魔罗就从他们的口中伸手进去，按压心脏，他们于是失去知觉而站立。但魔罗又怎能将手伸进长老的口中呢？他只是显现了恐怖的所缘。长老见到它后，未能通达那相的光明。世尊明知此事，为何要呼唤他三次呢？是为了当后来阿难请求“尊者，愿世尊住世”时，可以通过“这是你的恶作，这是你的过失”这样的归咎来减轻他的忧愁。因为世尊预见到：“此人对我极为敬爱，当他后来听到地震的原因以及我舍弃寿行后，必会请求我长久住世。届时我将责备他‘你为何不早些请求’，从而将过失归于他。而有情因自己的过失所受的苦恼，通常不至于那么严重，这样他的忧愁便会减轻。”

Gaccha tvaṃ, ānandāti yasmā divāvihāratthāya idhāgato, tasmā, ānanda, gaccha tvaṃ yathārucitaṃ ṭhānaṃ divāvihārāya. Tenevāha – ‘‘yassa dāni kālaṃ maññasī’’ti.

“阿难，你去吧”：因为你是为此处的日住而来，所以，阿难，你可去合意之处作日住。因此（世尊）说：“你认为现在是时候了。”

Māro pāpimāti ettha satte anatthe niyojento māretīti māro. Pāpimāti tasseva vevacanaṃ. So hi pāpadhammena samannāgatattā ‘pāpimā’ti vuccati. Bhāsitā kho panesāti ayañhi bhagavati bodhimaṇḍe satta sattāhe atikkamitvā ajapālanigrodhe viharante attano dhītāsu āgantvā icchāvighātaṃ patvā gatāsu ayaṃ ‘‘attheso upāyo’’ti cintento āgantvā ‘‘bhagavā yadatthaṃ tumhehi pāramiyo pūritā, so vo attho anuppatto, paṭividdhaṃ sabbaññutaññāṇaṃ, kiṃ te lokavicaraṇenā’’ti vatvā yathā ajja evameva ‘‘parinibbātu dāni, bhante bhagavā’’ti yāci. Bhagavā cassa ‘‘na tāvāha’’ntiādīni vatvā paṭikkhipi. Taṃ sandhāya idāni ‘‘bhāsitā kho panesā’’tiādimāha.

关于“魔罗，恶者”：因其令众生行于非义之事并加以杀害，故为“魔罗”。“恶者”是其同义词。因其具足恶法，故被称为“恶者”。至于“然而，此话曾被说及”：当世尊于菩提座度过七个七日，住于阿迦巴喇榕树(Ajapālanigrodha)时，魔罗之女前来，意图受挫而去。其后，魔罗心想：“尚有此法。”于是前来对世尊说：“世尊，您为之圆满诸波罗蜜的目的，现已达成；一切知智已被证得，您何需再于世间游化呢？”然后一如今日，他请求道：“尊者，愿世尊现在就般涅槃吧！”但世尊以“我暂时还不会……”等语拒绝了他。针对此事，如今（世尊）才说了“然而，此话曾被说及……”等语。

Tattha viyattāti ariyamaggādhigamavasena byattā. Vinītāti tatheva kilesavinayanena vinītā. Visāradāti sārajjakarānaṃ diṭṭhivicikicchādīnaṃ pahānena visāradabhāvaṃ pattā. Bahussutāti tepiṭakavasena bahu sutametesanti bahussutā. Tameva dhammaṃ dhārentīti dhammadharā. Atha vā bahussutāti pariyattibahussutā ceva paṭivedhabahussutā ca. Dhammadharāti pariyattidhammānaṃ ceva paṭivedhadhammānañca dhāraṇato dhammadharāti evampettha attho veditabbo[Pg.297]. Dhammānudhammappaṭipannāti ariyadhammassa anudhammabhūtaṃ vipassanādhammaṃ paṭipannā. Sāmīcippaṭipannāti ñāṇadassanavisuddhiyā anucchavikaṃ visuddhiparamparāpaṭipadaṃ paṭipannā. Anudhammacārinoti sallekhikaṃ tassā paṭipadāya anurūpaṃ appicchatādidhammaṃ caraṇasīlā. Sakaṃ ācariyakanti attano ācariyavādaṃ. Ācikkhissantīti ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā vācessantīti attho. Paññapessantīti pajānāpessanti, pakāsessantīti attho. Paṭṭhapessantīti pakārena ṭhapessanti. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttānīkarissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Sahadhammenāti sahetukena sakāraṇena vacanena. Sappāṭihāriyanti yāvaniyyānikaṃ katvā. Dhammaṃ desessantīti navavidhalokuttaradhammaṃ pabodhessanti, pakāsessantīti attho.

其中，“明达”是指通过证得圣道而明达。“调伏”同样是指通过调伏烦恼而调伏。“无畏”是指因断除了导致畏缩的邪见、疑惑等而达到无畏的状态。“多闻”是指对三藏多有听闻的人。“持法”是指受持这些法的人。或者说，“多闻”是指教理上的多闻和通达上的多闻；“持法”是指因受持教理之法和通达之法而为持法，应当这样理解此义。“随法行者”是指修习与圣法相应的观（vipassanā）法的人。“正行者”是指修习与知见清净相应的清净次第之道的人。“随法住者”是指惯于修习与该道相应的、减损性的少欲等法的人。“自己的师说”是指自己老师的学说。“解说”是指从头讲述，即以自己所学的规范教导他人。“教示”是指（教人）诵读，即正确地诵读巴利语。“宣示”是指使人了解，即阐明。“建立”是指以特定方式确立。“开显”是指使其显露。“分别”是指使其分明。“阐明”是指使不显明、深奥的变得显明、清楚。“有因有据地”是指以有因有据的言辞。“有神效地”是指使之导向解脱。“教示法”是指开示、阐明九种出世间法，此为其义。

Ettha ca ‘‘paññapessantī’’tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadānīti. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ ‘‘dvādasapadāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā’’ti (netti. saṅgahavāra).

此处，以“宣示”(paññapessanti)等六个词，显示了六个义词；而以开头的两个词，显示了六个文句词。至此，三藏佛语便以释义的方式被总摄并加以显示。这在《导论》(Nettipakaraṇa)中说道：“十二词为经，彼等皆文句与义。”

Brahmacariyanti sikkhattayasaṅgahitaṃ sakalaṃ sāsanabrahmacariyaṃ. Iddhanti samiddhaṃ jhānuppādavasena. Phītanti vuddhippattaṃ sabbaphāliphullaṃ abhiññāsampattivasena. Vitthārikanti vitthataṃ tasmiṃ tasmiṃ disābhāge patiṭṭhahanavasena. Bāhujaññanti bahūhi ñātaṃ paṭividdhaṃ bahujanābhisamayavasena. Puthubhūtanti sabbākāravasena puthulabhāvappattaṃ. Kathaṃ? Yāva devamanussehi suppakāsitanti yattakā viññujātikā devā manussā ca atthi, tehi sabbehi suṭṭhu pakāsitanti attho.

“梵行”(brahmacariyaṃ)是指包含三学(sikkhattaya)的全部教法梵行。“昌盛”(iddhaṃ)是指通过禅那(jhāna)的生起而成功。“兴盛”(phītaṃ)是指通过证得诸神通(abhiññā)而达到增长，完全开花结果。“广布”(vitthārikaṃ)是指在各个方向上建立而得以扩展。“众所周知”(bāhujaññaṃ)是指因众人证悟而被许多人所知、所通达。“广大”(puthubhūtaṃ)是指在所有方面都达到广大的状态。如何？“乃至为天人善说”是指，为所有具智的天人所善巧宣说，此为其义。

Appossukkoti nirussukko līnavīriyo. ‘‘Tvañhi, pāpima, sattasattāhātikkamanato paṭṭhāya ‘parinibbātu dāni, bhante bhagavā, parinibbātu sugato’ti viravanto āhiṇḍittha, ajja dāni paṭṭhāya vigatussāho hohi, mā mayhaṃ parinibbānatthāya vāyāmaṃ karohī’’ti vadati. Sato sampajāno āyusaṅkhāraṃ ossajīti satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā [Pg.298] āyusaṅkhāraṃ vissaji pajahi. Tattha na bhagavā hatthena leḍḍuṃ viya āyusaṅkhāraṃ ossaji, temāsamattameva pana samāpattiṃ samāpajjitvā tato paraṃ na samāpajjissāmīti cittaṃ uppādesi. Taṃ sandhāya vuttaṃ – ‘‘ossajī’’ti, ‘‘vossajjī’’tipi pāṭho.

“少费心”(appossukko)即不热衷，无勤力。世尊说：“恶者(pāpima)，你从七周过后，就四处游荡，叫喊着：‘世尊，现在请般涅槃吧！善逝，现在请般涅槃吧！’从今天起，你当停止热衷，不要再为我的般涅槃而努力了。”“具念、正知地舍弃了寿行”是指，善建立念，以智抉择后，释放、舍弃了寿行(āyusaṅkhāra)。在此，世尊并非像用手扔掉土块那样舍弃寿行，而是入了为期仅三个月的定，然后生起“此后我将不再入定”之心。针对此而说“舍弃”(ossaji)；亦有读作“完全舍弃”(vossajji)。

Kasmā pana bhagavā kappaṃ vā kappāvasesaṃ vā ṭhātuṃ samattho tattakaṃ kālaṃ aṭṭhatvā parinibbāyituṃ mārassa yācanāya āyusaṅkhāraṃ ossaji? Na bhagavā mārassa yācanāya āyusaṅkhāraṃ ossaji, nāpi therassa āyācanāya na ossajissati, temāsato pana paraṃ buddhaveneyyānaṃ abhāvato āyusaṅkhāraṃ ossaji. Ṭhānañhi nāma buddhānaṃ bhagavantānaṃ yāvadeva veneyyavinayanatthaṃ, te asati vineyyajane kena nāma kāraṇena ṭhassanti. Yadi ca mārassa yācanāya parinibbāyeyya, puretaraṃyeva parinibbāyeyya. Bodhimaṇḍepi hi mārena yācitaṃ, nimittobhāsakaraṇampi therassa sokatanukaraṇatthanti vuttovāyamattho. Apica buddhabaladīpanatthaṃ nimittobhāsakaraṇaṃ. Evaṃ mahānubhāvā buddhā bhagavantoyeva tiṭṭhantāpi attano ruciyāva tiṭṭhanti, parinibbāyantāpi attano ruciyāva parinibbāyantīti.

然而，世尊既然能够住世一劫或一劫余，为何没有住那么久，反而在魔罗(Māra)请求时就舍弃寿行而般涅槃呢？世尊并非因魔罗的请求而舍弃寿行，也不会因长老的请求而不舍弃，而是因为三个月后已无应受教化者，才舍弃了寿行。诸佛世尊住世，正是为了调伏应受教化者；若无应受教化者，他们又有什么理由住世呢？如果是因为魔罗的请求而般涅槃，那么早就应该般涅槃了。因为在菩提座(Bodhimaṇḍa)时，魔罗也曾请求过。而示现光明之相是为了减轻长老的忧愁，此义已说。此外，示现光明之相也是为了彰显佛陀之力。诸佛世尊有如此大威力，住世是随己意而住，般涅槃也是随己意而般涅槃。

Mahābhūmicāloti mahanto pathavīkampo. Tadā kira dasasahassilokadhātu akampittha. Bhiṃsanakoti bhayajanako. Devadundubhiyo ca phaliṃsūti devabheriyo nadiṃsu, devo sukkhagajjitaṃ gajji, akālavijjulatā nicchariṃsu, khaṇikavassaṃ vassīti vuttaṃ hoti.

“大地震动”(Mahābhūmicālo)即大地震。据说当时万千世界系统(dasasahassilokadhātu)都震动了。“恐怖”(Bhiṃsanako)即令人恐惧。“天鼓鸣响”(Devadundubhiyo ca phaliṃsu)即天鼓作响，天空发出干雷，非时之电闪现，降下短暂之雨，此即经中所说之义。

Etamatthaṃ viditvāti etaṃ saṅkhāravisaṅkhārānaṃ visesasaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti anavasesasaṅkhāre vissajjetvā attano visaṅkhāragamanadīpakaṃ udānaṃ udānesi. Kasmā udānesi? Koci nāma vadeyya ‘‘mārena pacchato pacchato anubandhitvā ‘parinibbātu, bhante’ti upadduto bhayena bhagavā āyusaṅkhāraṃ ossajī’’ti. ‘‘Tassokāso mā hotu, bhītassa udānaṃ nāma natthī’’ti etassa dīpanatthaṃ pītivegavissaṭṭhaṃ udānaṃ udānesīti aṭṭhakathāsu vuttaṃ. Tato temāsamatteneva ca pana buddhakiccassa nipphajjanato evaṃ dīgharattaṃ mayā parihaṭoyaṃ dukkhabhāro na cirasseva nikkhipiyatīti passato parinibbānaguṇapaccavekkhaṇe tassa uḷāraṃ [Pg.299] pītisomanassaṃ uppajji, tena pītivegena udānesīti yuttaṃ viya. Ekantena hi visaṅkhāraninno nibbānajjhāsayo satthā mahākaruṇāya balakkārena viya sattahitatthaṃ loke suciraṃ ṭhito. Tathā hi devasikaṃ catuvīsatikoṭisatasahassasaṅkhā samāpattiyo vaḷañjeti, sodāni mahākaruṇādhikārassa nipphannattā nibbānābhimukho anappakaṃ pītisomanassaṃ paṭisaṃvedesi. Teneva hi bhagavato kilesaparinibbānadivase viya khandhaparinibbānadivasepi sarīrābhā visesato vippasannā parisuddhā pabhassarā ahosīti.

“了知此义后”，即是全面了知行与无行之差别的意义。世尊舍弃了无余诸行，为开显自身趣向无行而诵此自说偈。为何宣说？恐怕有人会说：“世尊被魔罗(Māra)追逼，因恐惧而舍弃寿行。”为使此说无立足之地，并为开示“恐惧者无自说偈”，他以喜悦的冲动诵此自说偈——义注(aṭṭhakathā)中如是说。又，因佛事在三个月后即将圆满，当他审思长久以来所负的苦担即将卸下及般涅槃的功德时，生起了殊胜的喜悦，故因喜悦的冲动而诵此偈，此说也甚合理。导师(satthā)的心意完全倾向于无行与涅槃，但犹如被大悲之力所迫，为了众生的利益而长久住世。他每日运用二十四百千俱胝等至(samāpatti)。如今，因大悲事业已圆满，他面向涅槃，感受到了无量的喜悦。因此，在世尊蕴般涅槃(khandhaparinibbāna)之日，也犹如其烦恼般涅槃(kilesaparinibbāna)之日一般，其身光变得特别清澈、纯净、明亮。

Gāthāya soṇasiṅgālādīnampi paccakkhabhāvato tulitaṃ paricchinnanti tulaṃ, kāmāvacarakammaṃ. Na tulaṃ atulaṃ, tulaṃ vā sadisamassa aññaṃ lokiyakammaṃ natthīti atulaṃ, mahaggatakammaṃ. Kāmāvacaraṃ rūpāvacaraṃ vā tulaṃ, arūpāvacaraṃ atulaṃ. Appavipākaṃ vā tulaṃ, bahuvipākaṃ atulaṃ. Sambhavanti sambhavassa hetubhūtaṃ, upapattijanakanti attho. Bhavasaṅkhāranti punabbhavasaṅkhāraṇakaṃ. Avassajīti vissajjesi. Munīti buddhamuni. Ajjhattaratoti niyakajjhattarato. Samāhitoti upacārappanāsamādhivasena samāhito. Abhindi kavacamivāti kavacaṃ viya abhindi. Attasambhavanti attani sañjātaṃ kilesaṃ. Idaṃ vuttaṃ hoti ‘‘savipākaṭṭhena sambhavaṃ, bhavābhavābhisaṅkharaṇaṭṭhena bhavasaṅkhāranti ca laddhanāmaṃ tulātulasaṅkhātaṃ lokiyakammañca ossaji, saṅgāmasīse mahāyodho kavacaṃ viya attasambhavaṃ kilesañca ajjhattarato samāhito hutvā abhindī’’ti.

在偈颂中，“可衡量者”（tulaṃ），即可被衡量、限定者，指欲界业（kāmāvacarakamma）。“不可衡量者”（atulaṃ）即非“可衡量者”；或，没有其他世间业可与之相等，故为“不可衡量者”，指广大业（mahaggatakamma）。欲界业或色界业是“可衡量者”，无色界业是“不可衡量者”。果报小的是“可衡量者”，果报大的是“不可衡量者”。“生起”（sambhavaṃ）意为作为存在之因，即能产生投生。“有行”（bhavasaṅkhāraṃ）意为能造作再有之行。“舍弃”（avassaji）即是彻底舍弃（vissajjesi）。“牟尼”（munī）即佛陀牟尼。“专注于内”（ajjhattarato）即专注于自身之内。“得定”（samāhito）即通过近行定（upacārasamādhi）与安止定（appanāsamādhi）而得定。“如破铠甲”（abhindi kavacamiva）即如摧破铠甲。“自生”（attasambhavaṃ）即于自身生起的烦恼。此义是说：“牟尼舍弃了因有果报而得名‘生起’、因造作有与非有而得名‘有行’的、被称为‘可衡量’与‘不可衡量’的世间业；他专注于内、已得禅定，摧破了自身生起的烦恼，犹如战场上的大勇士摧破铠甲。”

Atha vā tulanti tulento tīrento. Atulañca sambhavanti nibbānañceva bhavañca. Bhavasaṅkhāranti bhavagāmikaṃ kammaṃ. Avassaji munīti ‘‘pañcakkhandhā aniccā, pañcannaṃ khandhānaṃ nirodho nibbānaṃ nicca’’ntiādinā nayena tulento buddhamuni bhave ādīnavaṃ, nibbāne ca ānisaṃsaṃ disvā taṃ khandhānaṃ mūlabhūtaṃ bhavasaṅkhārakammaṃ ‘‘kammakkhayāya saṃvattatī’’ti (ma. ni. 2.81; a. ni. 4.233) evaṃ vuttena kammakkhayakarena ariyamaggena avassaji. Kathaṃ ajjhattarato samāhito, abhindi kavacamivattasambhavaṃ. So hi vipassanāvasena ajjhattarato, samathavasena samāhitoti evaṃ pubbabhāgato paṭṭhāya samathavipassanābalena kavacaṃ [Pg.300] viya attabhāvaṃ pariyonandhitvā ṭhitaṃ, attani sambhavattā ‘‘attasambhava’’nti laddhanāmaṃ sabbaṃ kilesajālaṃ abhindi, kilesābhāveneva kammaṃ appaṭisandhikattā avassaṭṭhaṃ nāma hotīti evaṃ kilesappahānena kammaṃ pajahi. Iti bodhimūleyeva avassaṭṭhabhavasaṅkhāro bhagavā vekhamissakena viya jarasakaṭaṃ samāpattivekhamissakena attabhāvaṃ yāpentopi ‘‘ito temāsato uddhaṃ samāpattivekhamassa na dassāmī’’ti cittuppādanena āyusaṅkhāraṃ ossajīti.

或者，“衡量”（tulaṃ）是指衡量、审察。“无与伦比”（atulaṃ）与“有”（bhavaṃ）是指涅槃与有。“有行”（bhavasaṅkhāraṃ）是指导向有的业。牟尼舍弃了（avassaji），是指佛陀牟尼以“五蕴无常，五蕴的灭尽是涅槃常”等方法衡量、审察，见到有中的过患以及涅槃的利益，以“导向业尽”这样说的、能灭尽业的圣道，舍弃了作为诸蕴根本的有行之业。他是如何做到内心寂然、得定，并如破铠甲般摧毁自身生起之烦恼的呢？他因观（vipassanā）而内心寂然，因止（samatha）而得定，这样从前分开始，以止观之力，摧毁了如铠甲般缠绕住自身而存在、因在自身生起而得名“自生”的一切烦恼之网。因为烦恼的灭尽，业不再结生，故名为“舍弃”，这样通过断除烦恼而舍弃了业。像这样，世尊在菩提树下就已经舍弃了有行，虽然像以支架支撑着旧车般，以等至的支架支撑着生命，但是因为生起“从这三个月后，我将不再以等至的支架来维持”这样的心而舍弃了寿行。

Paṭhamasuttavaṇṇanā niṭṭhitā.

第一经释义终。

2. Sattajaṭilasuttavaṇṇanā

2. 七结发外道经释义

52. Dutiye bahidvārakoṭṭhaketi pāsādadvārakoṭṭhakassa bahi, na vihāradvārakoṭṭhakassa. So kira pāsādo lohapāsādo viya samantā catudvārakoṭṭhakaparivuto pākāraparikkhitto. Tesu pācīnadvārakoṭṭhakassa bahi pāsādacchāyāyaṃ pācīnalokadhātuṃ olokento paññattavarabuddhāsane nisinno hoti. Jaṭilāti jaṭāvanto tāpasavesadhārino. Nigaṇṭhāti setapaṭanigaṇṭharūpadhārino. Ekasāṭakāti ekasāṭakanigaṇṭhā viya ekaṃ pilotikakhaṇḍaṃ hatthe bandhitvā tenāpi sarīrassa purimabhāgaṃ paṭicchādetvā vicaraṇakā. Parūḷhakacchanakhalomāti parūḷhakacchalomā parūḷhanakhā parūḷhaavasesalomā ca, kacchādīsu dīghalomā dīghanakhā cāti attho. Khārivividhamādāyāti vividhaṃ khārādinānappakāraṃ pabbajitaparikkhārabhaṇḍikaṃ gahetvā. Avidūre atikkamantīti vihārassa avidūramaggena nagaraṃ pavisanti.

52. 在第二经中，“外门楼”是指宫殿门楼之外，而非寺院的门楼。据说这座宫殿如同铜殿(Lohapāsāda)一般，四面为门楼所围绕，并有围墙环绕。在那些门楼中，东门楼外宫殿的阴影处，他坐在预设的殊胜佛座上，眺望东方世界。“结发外道”(Jaṭilā)是指留着发髻、穿着苦行者装束的人。“尼乾陀”(Nigaṇṭhā)是指穿着白布衣、具有尼乾陀形象的人。“单衣者”(Ekasāṭakā)就像单衣派尼乾陀那样，将一块旧布片缠在手上，也用这块布遮住身体前部行走。“毛发指甲长者”(Parūḷhakacchanakhalomā)是指腋毛等处的毛发长、指甲长、其余体毛也长，即腋下等处长毛、长爪(dīghanakhā)的意思。“肩担各种物品者”(Khārivividhamādāya)是指拿着担子等各种各样的出家资具。“从不远处经过”(Avidūre atikkamanti)是指从离寺院不远的道路进城。

Rājāhaṃ, bhante, pasenadi kosaloti ahaṃ, bhante, rājā pasenadi kosalo, mayhaṃ nāmaṃ tumhe jānāthāti. Kasmā pana rājā loke aggapuggalassa santike nisinno evarūpānaṃ nagganissirīkānaṃ añjaliṃ paggaṇhātīti? Saṅgaṇhanatthāya. Evañhissa ahosi ‘‘sacāhaṃ ettakampi etesaṃ na karissāmi, mayaṃ puttadāraṃ pahāya etassatthāya dubbhojanadukkhaseyyādīni anubhoma, ayaṃ amhākaṃ nipaccakāramattampi na karoti[Pg.301]. Tasmiñhi kate amhe ‘ocarakā’ti jano aggahetvā ‘pabbajitā’icceva sañjānissati, kiṃ imassa bhūtatthakathanenāti attanā diṭṭhaṃ sutaṃ paṭicchādetvā na katheyyuṃ, evaṃ kate pana anigūhitvā kathessantī’’ti. Apica satthu ajjhāsayajānanatthampi evamakāsīti. Rājā kira bhagavantaṃ upasaṅkamantopi katipayakālaṃ sammāsambodhiṃ na saddahi. Tenassa evaṃ ahosi ‘‘yadi bhagavā sabbaṃ jānāti, mayā imesaṃ nipaccakāraṃ katvā ‘ime arahanto’ti vutte nānujāneyya, atha maṃ anuvattanto anujāneyya, kuto tassa sabbaññutā’’ti. Evaṃ so satthu ajjhāsayajānanatthaṃ tathā akāsi. Bhagavā pana ‘‘ujukameva ‘na ime samaṇā ocarakā’ti vutte yadipi rājā saddahati, mahājano pana tamatthaṃ ajānanto na saddaheyya, samaṇo gotamo ‘rājā attano kathaṃ suṇātī’ti yaṃ kiñci mukhāruḷhaṃ kathetī’ti vadeyya, tadassa dīgharattaṃ ahitāya dukkhāya saṃvatteyya, añño ca guḷhakammaṃ vivaṭaṃ kataṃ bhaveyya, sayameva rājā tesaṃ ocarakabhāvaṃ kathessatī’’ti ñatvā ‘‘dujjānaṃ kho eta’’ntiādimāha.

“尊者，我是憍萨罗(Kosala)国波斯匿王(Pasenadi)。”“尊者，我是憍萨罗国波斯匿王，你们应当知道我的名字。”那么，国王为何在世间最尊贵者面前坐下时，要对这些衣衫褴褛的人合掌致敬呢？是为了拉拢他们。他心里这样想：“如果我连这点恭敬都不对他们表示，他们就会想：‘我们舍弃妻儿，为他忍受恶食劣卧，他却连这点恭敬都不表示。’他们还会想：‘既然如此，人们不会把我们当作密探(ocarakā)，只会认为我们是出家人，那又何必向他报告实情呢？’于是他们就会隐瞒所见所闻而不说。但如果我这样做，他们就会毫无隐瞒地告诉我了。”此外，他这么做也是为了了解世尊的意图。据说国王虽然多次亲近世尊，却有段时间未能完全相信圆满觉悟(sammāsambodhi)。因此他心想：“如果世尊真的全知，那么当我向这些人行礼并称他们为阿罗汉时，他理应不会认可。然而，如果他反而为了随顺我而认可，那他的全知又从何而来呢？”然而，世尊知道：“如果我直接说‘这些人不是沙门，是密探’，国王虽然会相信，但大众不了解内情，不会相信，反而会说：‘沙门乔达摩(Gotama)见国王听信于他，便信口开河。’这将长久地给他们带来不利和痛苦。此外，秘密行动也会被揭露。国王自己终会说明他们的密探身份。”了知此事后，世尊才说：“这确实难以知晓。”

Tattha kāmabhogināti iminā pana rāgābhibhavaṃ, ubhayenāpi vikkhittacittataṃ dasseti. Puttasambādhasayananti puttehi sambādhasayanaṃ. Ettha ca puttasīsena dārapariggahaṃ, puttadāresu uppilāvitena tesaṃ gharāvāsādihetu sokābhibhavena cittassa saṃkiliṭṭhataṃ dasseti. Kāsikacandananti saṇhacandanaṃ, kāsikavatthañca candanañcāti vā attho. Mālāgandhavilepananti vaṇṇagandhatthāya mālā, sugandhabhāvatthāya gandhaṃ, chavirāgakaraṇatthāya vilepanaṃ dhārentena. Jātarūparajatanti suvaṇṇañceva avasiṭṭhadhanañca. Sādiyantenāti paṭiggaṇhantena. Sabbenapi kāmesu abhigiddhabhāvameva pakāseti.

于此，“享受欲乐者”(kāmabhogin)一词，显示了（他）被贪欲所征服，而这两者都显示了心的散乱。“与子女同卧一床”(puttasambādhasayana)，是指与子女拥挤而卧。于此，以子女为首，也意指拥有妻子；由于沉溺于妻儿，并因他们和家庭生活等原因而被愁苦所压倒，这显示了心的染污。“迦尸檀香”(Kāsikacandana)是指细腻的檀香，或指迦尸(Kāsika)布与檀香。“花鬘、香料、涂香”(Mālāgandhavilepana)是指为了美观与芬芳而佩戴花鬘，为了芳香而使用香料，为了滋润肤色而使用涂香。“金银”(Jātarūparajata)是指黄金以及其余的财产。“领受”(sādiyantena)是指接受(paṭiggaṇhantena)。所有这些都只表明其于诸欲的贪著。

Saṃvāsenāti sahavāsena. Sīlaṃ veditabbanti ‘‘ayaṃ pesalo vā dussīlo vā’’ti saṃvasantena ekasmiṃ ṭhāne saha vasantena jānitabbo. Tañca kho dīghena addhunā na ittaranti tañca sīlaṃ dīghena kālena veditabbaṃ, na ittarena. Katipayadivase hi saññatākāro saṃvutindriyākāro ca hutvā sakkā dassetuṃ. Manasi karotā no amanasi karotāti tampi ‘‘sīlamassa pariggaṇhissāmī’’ti manasi karontena [Pg.302] paccavekkhantena sakkā jānituṃ, na itarena. Paññavatāti tampi sappaññeneva paṇḍitena. Bālo hi manasi karontopi jānituṃ na sakkoti. Saṃvohārenāti kathanena.

“通过共住”(saṃvāsena)，是指通过共同生活。“戒当可知”(sīlaṃ veditabbaṃ)，是指：“此人是具德者还是恶戒者”，这要通过在同一处共同生活才能了知。“要通过长时间而非短时间”(dīghena addhunā na ittaraṃ)，是指：那戒行要通过长久的时间才能了知，而非短暂的时间。因为在几日之内，（有人）是能够装出克制、守护根门的样子。“由用心者而非不用心者”(manasikarotā no amanasi karotā)，是指：那也要由用心者，即想着“我应考察其戒行”而审视的人才能了知，而非他人。“由有慧者”(paññavatā)，是指：那也要由有智慧的贤者才能了知。愚人即使是用心也无法了知。“通过交往”(saṃvohārena)，是指通过交谈。

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo’’ti. (su. ni. 619) –

“婆私吒(Vāseṭṭha)，你当知：于众人中，凡以交易为生者，彼是商人，非婆罗门。”(su. ni. 619)

Ettha hi vāṇijjaṃ vohāro nāma. ‘‘Cattāro ariyavohārā’’ti (dī. ni. 3.313) ettha cetanā. ‘‘Saṅkhā samaññā paññatti vohāro’’ti (dha. sa. 1313-1315) ettha paññatti. ‘‘Vohāramattena so vohareyyā’’ti (saṃ. ni. 1.25) ettha kathā vohāro. Idhāpi so eva adhippeto. Ekaccassa hi sammukhākathā parammukhākathāya na sameti, parammukhākathā sammukhākathāya, tathā purimakathā pacchimakathāya, pacchimakathā ca purimakathāya. So kathentoyeva sakkā jānituṃ ‘‘asuci eso puggalo’’ti. Sucisīlassa pana purimaṃ pacchimena, pacchimañca purimena, sammukhā kathitañca parammukhā kathitena, parammukhā kathitañca sammukhā kathitena sameti, tasmā kathentena sakkā sucibhāvo jānitunti pakāsento āha – ‘‘saṃvohārena soceyyaṃ veditabba’’nti.

在此，交往(vohāra)是指交易。在“四圣语(cattāro ariyavohārā)”（《长部》3.313）中，它指的是意图(cetanā)。在“数、名、安立、言说(saṅkhā samaññā paññatti vohāro)”（《法集论》1313-1315）中，它指的是安立(paññatti)。在“他仅以言说而交流(vohāramattena so vohareyyā)”（《相应部》1.25）中，交往是指谈话(kathā)。此处也意指此义。因为有些人当面说的话与背后说的话不一致，背后说的话与当面说的话不一致；同样，先前说的话与后来所说的话不一致，后来所说的话也与先前所说的话不一致。因此，通过说话就可以知道‘此人(puggala)不清净’。但是，对于持戒清净的人来说，先前所说的与后来所说的一致，后来所说的也与先前所说的一致；当面所说的与背后所说的一致，背后所说的也与当面所说的一致。因此，为了阐明通过交谈可以了知其清净，世尊说：‘由交往可知其清净。’

Thāmoti ñāṇathāmo. Yassa hi ñāṇathāmo natthi, so uppannesu upaddavesu gahetabbagahaṇaṃ kattabbakaraṇaṃ apassanto advārikaṃ gharaṃ paviṭṭho viya carati. Tenāha – ‘‘āpadāsu kho, mahārāja, thāmo veditabbo’’ti. Sākacchāyāti sahakathāya. Duppaññassa hi kathā udake geṇḍu viya uplavati, paññavato kathentassa paṭibhānaṃ anantaṃ hoti. Udakavipphandaneneva hi maccho khuddako mahanto vāti paññāyati.

此处的毅力(thāmo)是指智慧的力量(ñāṇathāmo)。没有智慧力量的人，遇到发生的困境时，看不到应该掌握的、应该做的，就像进入了没有门的房子一样游荡。因此说：“大王，在危难中当知毅力。”所谓的讨论(sākacchā)就是一起交谈(sahakathā)。愚笨的人的谈话像水中的球一样浮泛，有智慧的人说话时，辩才无穷无尽。就像鱼的大小是通过在水中拨动而显现出来一样。

Iti bhagavā rañño ujukameva te ‘‘ime nāmā’’ti avatvā arahantānaṃ anarahantānañca jānanūpāyaṃ pakāsesi. Rājā taṃ sutvā bhagavato sabbaññutāya desanāvilāsena ca abhippasanno ‘‘acchariyaṃ, bhante’’tiādinā attano pasādaṃ pakāsetvā idāni te yāthāvato bhagavato ārocento ‘‘ete, bhante, mama purisā carā’’tiādimāha. Tattha carāti apabbajitā eva pabbajitarūpena raṭṭhapiṇḍaṃ [Pg.303] bhuñjantā paṭicchannakammantattā. Ocarakāti heṭṭhā carakā. Carā hi pabbatamatthakena carantāpi heṭṭhā carakāva nihīnakammattā. Atha vā ocarakāti carapurisā. Ocaritvāti avacaritvā vīmaṃsitvā, tasmiṃ tasmiṃ dese taṃ taṃ pavattiṃ ñatvāti attho. Osārissāmīti paṭipajjissāmi, karissāmīti attho. Rajojallanti rajañca malañca. Pavāhetvāti suṭṭhu vikkhālanavasena apanetvā. Kappitakesamassūti alaṅkārasatthe vuttavidhinā kappakehi chinnakesamassū. Kāmaguṇehīti kāmakoṭṭhāsehi, kāmabandhanehi vā samappitāti suṭṭhu appitā allīnā. Samaṅgibhūtāti sahabhūtā. Paricāressantīti indriyāni samantato cāressanti kīḷāpessanti vā.

于是世尊没有直接对国王说“这些人名叫什么”，而是开示了分辨阿罗汉与非阿罗汉的方法。国王听后，对世尊的一切智及说法之庄严深生净信，便以‘稀有，尊者！’等语表达自己的净信，接着如实向世尊禀告：‘尊者，这些是我的密探’等。此处，‘密探’(carā)指未出家却假扮出家人的形象食用国家供养的人，因其行为隐蔽。‘下探’(ocarakā)即低级的密探。即使密探们行走在山顶上，但由于所做之事卑劣，仍属于下探。或者说，‘下探’(ocarakā)就是指密探人员。‘已探查’(ocaritvā)意思是已经考察、审察，即在各处了解当地情况。‘将施行’(osārissāmi)即是将要实行、将要做事。‘尘垢’(rajojallaṃ)指灰尘和污秽。‘涤除’(pavāhetvā)意为通过彻底清洗而去除。‘整理好的头发与胡须’(kappitakesamassū)指按照装饰论著中所说的方法，由理发师修剪头发与胡须。‘具足五欲’(kāmaguṇehi samappitā)指完全投入于欲的组成部分或束缚，沉溺其中。‘具足’(samaṅgibhūtā)即共同存在。‘将享受’(paricāressanti)意为令诸根四处驰骋，或令其嬉乐。

Etamatthaṃ viditvāti etaṃ tesaṃ rājapurisānaṃ attano udarassa kāraṇā pabbajitavesena lokavañcanasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti imaṃ parādhīnatāparavañcanatāpaṭikkhepavibhāvanaṃ udānaṃ udānesi.

“明白了这件事”(etamatthaṃ viditvā)指明白了那些王臣们为了自己肚子的缘故，以出家人的姿态欺骗世间这件事。“此自说偈”(imaṃ udānaṃ)指此阐明了拒绝依赖他人和欺骗他人的自说偈。

Tattha na vāyameyya sabbatthāti dūteyyaocarakakammādike sabbasmiṃ pāpadhamme ime rājapurisā viya pabbajito na vāyameyya, vāyāmaṃ ussāhaṃ na kareyya, sabbattha yattha katthaci vāyāmaṃ akatvā appamattakepi puññasmiṃyeva vāyameyyāti adhippāyo. Nāññassa puriso siyāti pabbajitarūpena aññassa puggalassa sevakapuriso na siyā. Kasmā? Evarūpassapi ocarakādipāpakammassa kattabbattā. Nāññaṃ nissāya jīveyyāti aññaṃ paraṃ issarādiṃ nissāya ‘‘tappaṭibaddhaṃ me sukhadukkha’’nti evaṃcitto hutvā na jīvikaṃ pavatteyya, attadīpo attasaraṇo anaññasaraṇo eva bhaveyya. Atha vā anatthāvahato ‘‘ocaraṇa’’nti laddhanāmakattā aññaṃ akusalakammaṃ nissāya na jīveyya. Dhammena na vaṇiṃ careti dhanādiatthāya dhammaṃ na katheyya. Yo hi dhanādihetu paresaṃ dhammaṃ deseti, so dhammena vāṇijjaṃ karoti nāma, evaṃ dhammena taṃ na careyya. Atha vā dhanādīnaṃ atthāya kosalarañño puriso viya ocarakādikammaṃ karonto parehi anāsaṅkanīyatāya pabbajjāliṅgasamādānādīni anutiṭṭhanto dhammena vāṇijjaṃ karoti nāma. Yopi idha parisuddhaṃ brahmacariyaṃ carantopi aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati, sopi [Pg.304] dhammena vāṇijjaṃ karoti nāma, evaṃ dhammena vāṇijjaṃ na care, na kareyyāti attho.

于此，“不应于一切处努力”是说，犹如国王的仆人，出家人不应在差使、侦察等一切恶法上努力，不应发起勤奋；无论于何处，都不应努力，而只应在哪怕微少的福德上努力，此为其意。“不应成为他人的仆人”是说，出家人不应以出家之相成为另一位个人的仆人。为何？因为这样的人也必须从事侦察等恶业。“不依止他人而活”是说，不依止其他主宰者等，不应怀着“我的苦乐系于彼”之心来维持生计，应以自己为洲，以自己为归依，不以他者为归依。或者，由于“侦察”之名会带来无益，故不应依止其他不善业而活。“不以法行商”是说，不为财富等利益而说法。凡为财富等之故而为他人说法者，即名为以法行商；不应如此以法行商。或者，为了财富等利益，犹如憍萨罗王的仆人，做着侦察等工作，为了不被他人怀疑而受持出家之相等事，此亦名为以法行商。又，即使有人于此修习清净梵行，却为投生到某一类天界而修梵行，此亦名为以法行商。不应以法行商，不应如此做，此为其义。

Dutiyasuttavaṇṇanā niṭṭhitā.

第二经释义终。

3. Paccavekkhaṇasuttavaṇṇanā

3. 省察经释义

53. Tatiye attano aneke pāpake akusale dhamme pahīneti lobhadosamohaviparītamanasikāraahirikānottappakodhūpanāhamakkhapalāsaissāmacchariyamāyā- sāṭheyyathambhasārambhamānātimānamadapamādataṇhāavijjātividhākusalamūladuccaritasaṃkilesavisama- saññāvitakkapapañcacatubbidhavipallāsaāsavaoghayogaganthāgatigamanataṇhupādānapañcavidha- cetokhilapañcacetovinibandhanīvaraṇābhinandanachavivāda- mūlataṇhākāyasattānusayaaṭṭhamicchattanava- taṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigataaṭṭhasatataṇhāvicaritādippabhede attano santāne anādikālapavatte diyaḍḍhasahassakilese taṃsahagate cāpi aneke pāpake lāmake akosallasambhūtaṭṭhena akusale dhamme anavasesaṃ saha vāsanāya bodhimūleyeva pahīne ariyamaggena samucchinne paccavekkhamāno ‘‘ayampi me kileso pahīno, ayampi me kileso pahīno’’ti anupadapaccavekkhaṇāya paccavekkhamāno bhagavā nisinno hoti.

53. 第三，他断除了自身诸多恶不善法：贪、嗔、痴、不如理作意、无惭、无愧、忿、恨、覆、恼、嫉、悭、诳、谄、强情、诤竞、慢、过慢、醉、放逸、渴爱、无明、三不善根、恶行、杂染、邪想、寻、戏论，以及四颠倒、诸漏、诸暴流、诸轭、诸结、行于非道、渴爱与取、五心结、五心缚、诸盖、欢喜、六诤根、渴爱身、七随眠、八邪性、九爱根、十不善业道、六十二见、一百零八爱行等等，在自身无始以来流转的相续中存在的一千五百烦恼，以及与它们相关的许多邪恶、低劣、由不善巧而生的不善法，全部连同习气在菩提树下为圣道所断尽。世尊安坐，如此逐一省察：“此烦恼我已断除，此烦恼我已断除。”

Aneke ca kusale dhammeti sīlasamādhipaññāvimuttivimuttiñāṇadassanaṃ cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri phalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇaṃ, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā paññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhanāni, satta bojjhaṅgā, satta [Pg.305] sappurisadhammā, satta nijjaravatthūni, satta saññā, satta dakkhiṇeyyapuggaladesanā, satta khīṇāsavabaladesanā, aṭṭha paññāpaṭilābhahetudesanā, aṭṭha sammattāni, aṭṭha lokadhammātikkamā, aṭṭha ārambhavatthūni, aṭṭha akkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭha abhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, nava sattāvāsadesanā, nava āghātappaṭivinayā, nava saññā, nava nānattāni, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhā dhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaṅgaguṇā, cuddasa buddhañāṇāni, pannarasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa mahāvipassanā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaññāsa kusalā dhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādike aneke attano kusale anavajjadhamme anantakālaṃ pāramiparibhāvanāya maggabhāvanāya ca pāripūriṃ vuddhiṃ gate ‘‘imepi anavajjadhammā mayi saṃvijjanti, imepi anavajjadhammā mayi saṃvijjantī’’ti rucivasena manasikārābhimukhe buddhaguṇe vaggavagge puñjapuñje katvā paccavekkhamāno nisinno hoti. Te ca kho sapadesato eva, na nippadesato. Sabbe buddhaguṇe bhagavatāpi anupadaṃ anavasesato manasi kātuṃ na sakkā anantāparimeyyabhāvato.

诸多善法，即是戒、定、慧、解脱、解脱智见；四念处、四正勤、四神足、四圣道、四果、四无碍解、决择四生智、四圣种、四无畏智、五精勤支、五支正定、五智正定、五根、五力、五出离界、五解脱处智、五解脱成熟想、六随念处、六敬、六出离界、六恒住、六无上法、六决择分慧、六神通、六不共智、七不退法、七圣财、七觉支、七善士法、七灭业事、七想、七应供养人之教说、七漏尽者力之教说、八得慧因之教说、八正性、八超越世间法、八发勤事、八非时之教说、八大士寻、八胜处之教说、八解脱、九如理作意为根之法、九清净精勤支、九有情居之教说、九调伏瞋恚、九想、九种差别、九次第住、十作依怙法、十遍处、十善业道、十正性、十圣住、十无学法、十如来力、十一慈心利益、十二法轮行相、十三头陀支功德、十四佛智、十五解脱成熟法、十六行相入出息念、十六无追悔法、十八大观、十八佛不共法、十九省察智、四十四智事、五十生灭智、五十余善法、七十七智事、二十四俱胝百千等持遍行大金刚智、无量理趣遍缘简择省察教说诸智，以及于无量世界中无量有情的意乐等差别分析智。如此等等，自己所拥有的诸多无过失法，经由无量时劫的波罗蜜培育与道培育而达到圆满增长，心中想着“这些无过失法我也具备，这些无过失法我也具备”，以欣乐之心，将佛陀功德集成组群地作意，如此省察而安坐。然而，这些只是部分而言，并非全部。所有佛陀功德，即使是世尊也无法逐一无余地作意，因为其是无量无边的。

Vuttañhetaṃ –

此亦如是说：

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,Vaṇṇo na khīyetha tathāgatassā’’ti.

“佛陀亦为佛陀说其德，纵经一劫不言他；长劫漫漫终有尽，如来功德说不完。”

Aparampi [Pg.306] vuttaṃ –

另亦有说：

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāma sahassato’’ti.

“大仙名号无有量，皆与其德相对应；当以功德立其名，名号纵有千百种。”

Tadā hi bhagavā pacchābhattaṃ piṇḍapātappaṭikkanto vihāraṃ pavisitvā gandhakuṭippamukhe ṭhatvā bhikkhūsu vattaṃ dassetvā gatesu mahāgandhakuṭiṃ pavisitvā paññattavarabuddhāsane nisinno attano atītajātivisayaṃ ñāṇaṃ pesesi. Athassa tāni nirantaraṃ poṅkhānupoṅkhaṃ anantāparimāṇappabhedā upaṭṭhahiṃsu. So ‘‘evaṃ mahantassa nāma dukkhakkhandhassa mūlabhūtā ime kilesā’’ti kilesavisayaṃ ñāṇācāraṃ pesetvā te pahānamukhena anupadaṃ paccavekkhitvā ‘‘ime vata kilesā anavasesato mayhaṃ suṭṭhu pahīnā’’ti puna tesaṃ pahānakaraṃ sākāraṃ saparivāraṃ sauddesaṃ ariyamaggaṃ paccavekkhanto anantāparimāṇabhede attano sīlādianavajjadhamme manasākāsi. Tena vuttaṃ –

那时，世尊饭后，从托钵返回，进入精舍，站在香孤邸(gandhakuṭi)门口，向比丘们开示行仪，待其离去后，进入大香孤邸，在已设之殊胜佛座上安坐，将智导向自己过去生之领域。于是，那些无间、相续、无量无边种类的过去生在他面前显现。他想：“如此巨大的苦蕴，其根本即是这些烦恼。”于是，他将智行导向烦恼之领域，通过断除之门逐一省察，想：“这些烦恼确实已被我无余地善断。”接着，他又省察那断除烦恼的、具相、具伴、具目的之圣道，同时以无量无边的区分方式作意自己的戒等无罪之法。因此说：

‘‘Tena kho pana samayena bhagavā attano aneke pāpake akusale dhamme pahīne paccavekkhamāno nisinno hoti, aneke ca kusale dhamme bhāvanāpāripūriṃ gate’’ti.

“那时，世尊正安坐着，省察自己已断除的诸多恶不善法，以及诸多善法已达修习圆满。”

Evaṃ paccavekkhitvā uppannapītisomanassuddesabhūtaṃ imaṃ udānaṃ udānesi.

他如是省察后，便发出这首表达已生起的喜悦的感兴语(udāna)。

Tattha ahu pubbeti arahattamaggañāṇuppattito pubbe sabbopi cāyaṃ rāgādiko kilesagaṇo mayhaṃ santāne ahu āsi, na imasmiṃ kilesagaṇe kocipi kileso nāhosi. Tadā nāhūti tadā tasmiṃ kāle ariyamaggakkhaṇe so kilesagaṇo na ahu na āsi, tattha aṇumattopi kileso aggamaggakkhaṇe appahīno nāma natthi. ‘‘Tato nāhū’’tipi paṭhanti, tato arahattamaggakkhaṇato paraṃ nāsīti attho. Nāhu pubbeti yo cāyaṃ mama aparimāṇo anavajjadhammo etarahi bhāvanāpāripūriṃ gato upalabbhati, sopi ariyamaggakkhaṇato pubbe na ahu na āsi. Tadā ahūti yadā pana me aggamaggañāṇaṃ uppannaṃ, tadā sabbopi me anavajjadhammo āsi. Aggamaggādhigamena hi saddhiṃ sabbepi sabbaññuguṇā buddhānaṃ hatthagatā eva honti.

于此，“彼时曾有”是指：在阿罗汉道智（arahattamaggañāṇa）生起之前，我相续中所有的贪等烦恼都确实存在过，并非这些烦恼中有任何一个不曾存在。“那时没有”是指：在那圣道生起的时刻，那些烦恼都不存在了；在至上道（aggamagga）的刹那，没有哪怕微尘许的烦恼未被断除。也有人读作“从此以后没有”，意思是说从阿罗汉道生起的时刻之后，（烦恼）就不存在了。“未曾有过”是指：我现在所证得的、已达修习圆满的这些无量无罪之法，在圣道生起的时刻之前，也都不存在。“那时才有”是指：当我的至上道智生起时，我所有的无罪之法才存在。因为随着至上道的证得，诸佛的一切遍知功德就都掌握在手中了。

Na [Pg.307] cāhu na ca bhavissati, na cetarahi vijjatīti yo pana so anavajjadhammo ariyamaggo mayhaṃ bodhimaṇḍe uppanno, yena sabbo kilesagaṇo anavasesaṃ pahīno, so yathā mayhaṃ maggakkhaṇato pubbe na cāhu na ca ahosi, evaṃ attanā pahātabbakilesābhāvato te kilesā viya ayampi na ca bhavissati anāgate na uppajjissati, etarahi paccuppannakālepi na vijjati na upalabbhati attanā kattabbakiccābhāvato. Na hi ariyamaggo anekavāraṃ pavattati. Tenevāha – ‘‘na pāraṃ diguṇaṃ yantī’’ti.

“过去没有，将来也不会有，现在也不存在”——但那无罪之法，即圣道，在我的菩提座（bodhimaṇḍa）生起，由此一切烦恼都被无余断除。正如在我证道之刹那前，此道不曾存在；同样地，由于已无自身应断之烦恼，此道亦如那些（已断的）烦恼，将来不会再生起，现在也不存在、不可得，因为已无自身应做之事。圣道确实不会多次生起。因此说：“他们不会第二次去到彼岸”。

Iti bhagavā ariyamaggena attano santāne anavasesaṃ pahīne akusale dhamme bhāvanāpāripūriṃ gate aparimāṇe anavajjadhamme ca paccavekkhamāno attupanāyikapītivegavissaṭṭhaṃ udānaṃ udānesi. Purimāya kathāya purimavesārajjadvayameva kathitaṃ, pacchimadvayaṃ sammāsambodhiyā pakāsitattā pakāsitameva hotīti.

如是，世尊省察着以圣道在自身相续中被无余断除的不善法，以及已达修习圆满的无量无罪之法，于是发出这首由关于自身的喜悦冲力所引发的感兴语。前面的话语只说了最初的两种无畏（vesārajja）；后面的两种，因为由正等觉（sammāsambodhi）所彰显，所以也已被阐明。

Tatiyasuttavaṇṇanā niṭṭhitā.

第三经释义终。

4. Paṭhamanānātitthiyasuttavaṇṇanā

4. 第一外道经释义

54. Catutthe nānātitthiyasamaṇabrāhmaṇaparibbājakāti ettha taranti etena saṃsāroghanti titthaṃ, nibbānamaggo. Idha pana viparītavipallāsavasena diṭṭhigatikehi tathā gahitadiṭṭhidassanaṃ ‘‘tittha’’nti adhippetaṃ. Tasmiṃ sassatādinānākāre titthe niyuttāti nānātitthiyā, nagganigaṇṭhādisamaṇā ceva kaṭhakalāpādibrāhmaṇā ca pokkharasātādiparibbājakā ca samaṇabrāhmaṇaparibbājakā. Nānātitthiyā ca te samaṇabrāhmaṇaparibbājakā cāti nānātitthiyasamaṇabrāhmaṇaparibbājakā.

54. 第四，于“各种外道沙门、婆罗门、游行者”一句中，此中“渡口”(tittha)是指凭借它渡过轮回之流，即涅槃之道。但在此处，“渡口”意指那些因颠倒错乱而持有邪见者所执取的见地。专注于常见等各种形态的渡口者，是为“各种外道”；裸形尼乾陀(nagganigaṇṭha)等是沙门，迦吒迦罗波(Kaṭhakalāpa)等是婆罗门，以及波卡拉萨提(pokkharasāti)等是游行者，此即沙门、婆罗门、游行者。他们是各种外道，又是沙门、婆罗门、游行者，故称“各种外道沙门、婆罗门、游行者”。

‘‘Sassato attā ca loko cā’’tiādinā passanti etāya, sayaṃ vā passati, tathā dassanamattameva vāti diṭṭhi, micchābhinivesassetaṃ adhivacanaṃ. Sassatādivasena nānā anekavidhā diṭṭhiyo etesanti nānādiṭṭhikā. Sassatādivaseneva khamanaṃ khanti, rocanaṃ ruci, atthato ‘‘sassato [Pg.308] attā ca loko cā’’tiādinā (udā. 55) pavatto cittavipallāso saññāvipallāso ca. Tathā nānā khantiyo etesanti nānākhantikā, nānā ruciyo etesanti nānārucikā. Diṭṭhigatikā hi pubbabhāge tathā tathā cittaṃ rocetvā khamāpetvā ca pacchā ‘‘idameva saccaṃ moghamañña’’nti abhinivisanti. Atha vā ‘‘aniccaṃ nicca’’ntiādinā tathā tathā dassanavasena diṭṭhi, khamanavasena khanti, ruccanavasena rucīti evaṃ tīhipi padehi diṭṭhi eva vuttāti veditabbā. Nānādiṭṭhinissayanissitāti sassatādiparikappavasena nānāvidhaṃ diṭṭhiyā nissayaṃ vatthuṃ kāraṇaṃ, diṭṭhisaṅkhātameva vā nissayaṃ nissitā allīnā upagatā, taṃ anissajjitvā ṭhitāti attho. Diṭṭhiyopi hi diṭṭhigatikānaṃ abhinivesākārānaṃ nissayā honti.

以“自我与世间是常恒的”等方式而见，或自己见，或仅是如此的见解，这即是“见”(diṭṭhi)，它是邪执(micchābhinivesa)的同义词。由于常见等，他们有多种多样的见，故称“多见者”(nānādiṭṭhika)。同样由于常见等，认可即是“忍”(khanti)，喜好即是“意乐”(ruci)；从义理上说，即是由“自我与世间是常恒的”等（见《自说经》55）所生起的心颠倒与想颠倒。同样，有多种忍可者，是为“多忍可者”(nānākhantika)；有多种意乐者，是为“多意乐者”(nānārucika)。持邪见者在前期先如此令心喜好、认可，之后便执着于“唯此是真理，其他皆虚妄”。或者，以“无常为常”等方式，从见的方面说是“见”，从认可的方面说是“忍”，从喜好的方面说是“意乐”——当知此三词所说的就是“见”。“依止于多种见的所依者”(Nānādiṭṭhinissayanissitā)是指，依止于由常见等构想所产生的各种见的所依，即其事、其因；或依止、执取、趋向于称为“见”的所依本身，不舍弃而住。因为对于持邪见者来说，诸见也是他们各种执着形态的所依。

Santīti atthi saṃvijjanti upalabbhanti. Eketi ekacce. Samaṇabrāhmaṇāti pabbajjūpagamena samaṇā, jātiyā brāhmaṇā, lokena vā samaṇāti ca brāhmaṇāti ca evaṃ gahitā. Evaṃvādinoti evaṃ idāni vattabbākārena vadantīti evaṃvādino. Evaṃ idāni vattabbākārena pavattā diṭṭhi etesanti evaṃdiṭṭhino. Tattha dutiyena diṭṭhigatikānaṃ micchābhiniveso dassito, paṭhamena tesaṃ yathābhinivesaṃ paresaṃ tattha patiṭṭhāpanavasena vohāro.

“有”（santi）即存在（atthi）、被发现（saṃvijjanti）、可获得（upalabbhanti）。“一些”（eke）即某些（ekacce）。“沙门婆罗门”（samaṇabrāhmaṇa）是指出家而为沙门，或因种姓而为婆罗门，或被世人认为是沙门、婆罗门者。“如是说者”（evaṃvādino）是指，他们以将要说明的方式而说。“如是见者”（evaṃdiṭṭhino）是指，他们持有以将要说明的方式而生起的见。其中，后者显示了持见者的错误执着，前者显示了他们依据自己的执着在他人中确立其见解的言说。

Sassato loko, idameva saccaṃ moghamaññanti ettha lokoti attā. So hi diṭṭhigatikehi lokiyanti ettha puññaṃ pāpaṃ tabbipākā, sayaṃ vā kārakādibhāvena abhiyuttehi lokiyatīti lokoti adhippeto. Svāyaṃ sassato amaro nicco dhuvoti yadidaṃ amhākaṃ dassanaṃ idameva saccaṃ aviparītaṃ, aññaṃ pana asassatotiādi paresaṃ dassanaṃ moghaṃ micchāti attho. Etena cattāropi sassatavādā dassitā honti. Asassatoti na sassato, anicco adhuvo cavanadhammoti attho. ‘‘Asassato’’ti sassatabhāvappaṭikkhepeneva ucchedo dīpitoti sattapi ucchedavādā dīpitā honti.

在“世间是常恒的，唯此是真理，其他皆虚妄”一句中，“世间”（loko）即自我（attā）。持见者认为，善、恶及其果报于其中被体验，或由作为作者等而行事者所体验，故名“世间”。此（自我）是常恒的、不死的、恒常的、稳固的，我们的此见才是真实不颠倒的真理；而他人“非恒常”等见，则是空虚、错误的。以此显示了四种常见。“非恒常”（asassato）意即不是常恒的，是无常的、不稳固的、有变易性质的。仅以否定常性，即阐明了断灭，由此也阐明了七种断见。

Antavāti sapariyanto parivaṭumo paricchinnappamāṇo, na sabbagatoti attho. Etena sarīraparimāṇo aṅguṭṭhaparimāṇo avayavaparimāṇo paramāṇuparimāṇo [Pg.309] attāti evamādivādā dassitā honti. Anantavāti apariyanto, sabbagatoti attho. Etena kapilakaṇādādivādā dīpitā honti.

“有边”（antavā）意即有边际的、有范围的、有确定大小的，非遍一切处。以此显示了主张自我为身体大小、拇指大小、肢体大小、极微大小等的各种学说。“无边”（anantavā）意即无边际的，是遍一切处。以此阐明了迦毗罗（Kapila）、迦那陀（Kaṇāda）等的学说。

Taṃ jīvaṃ taṃ sarīranti yaṃ sarīraṃ, tadeva jīvasaṅkhātaṃ vatthu, yañca jīvasaṅkhātaṃ vatthu, tadeva sarīranti jīvañca sarīrañca advayaṃ samanupassati. Etena ājīvakānaṃ viya ‘‘rūpī attā’’ti ayaṃ vādo dassito hoti. Aññaṃ jīvaṃ aññaṃ sarīranti iminā pana ‘‘arūpī attā’’ti ayaṃ vādo dassito.

“命即是身”（taṃ jīvaṃ taṃ sarīraṃ）是指，将命与身视为无二，认为身即是称为命的事物，称为命的事物即是身。这显示了如裸行顺命外道所主张的“有色之我”（rūpī attā）的学说。而“命与身异”（aññaṃ jīvaṃ aññaṃ sarīraṃ）则显示了“无色之我”（arūpī attā）的学说。

Hoti tathāgato paraṃ maraṇāti ettha tathāgatoti satto. Tañhi diṭṭhigatiko kārakavedakādisaṅkhātaṃ, niccadhuvādisaṅkhātaṃ vā tathābhāvaṃ gatoti tathāgatoti voharati, so maraṇato idhakāyassa bhedato paraṃ uddhaṃ hoti, atthi saṃvijjatīti attho. Etena sassataggāhamukhena soḷasa saññīvādā aṭṭha asaññīvādā aṭṭha ca nevasaññīnāsaññīvādā dassitā honti. Na hotīti natthi na upalabbhati. Etena ucchedavādo dassito. Hoti ca na ca hotīti atthi ca natthi cāti. Etena ekaccasassatavādā satta saññīvādā ca dassitā. Neva hoti na na hotīti iminā pana amarāvikkhepavādo dassitoti veditabbaṃ.

“如来死后存在”中，“如来”是指众生。持此见者，将那被称为造作者、感受者等，或被称为常恒不变等的有情，称为“如来”，认为其于此身坏灭之后依然存在，意即“有”、“存在”。以此常见为门径，显示了十六种有想论、八种无想论以及八种非想非非想论。“（如来死后）不存在”则显示了断灭论。“（如来死后）既存在又不存在”，意即亦有亦无，以此显示了一分常见论及七种有想论。应知，“（如来死后）既非存在亦非不存在”则显示了不死矫乱论。

Ime kira diṭṭhigatikā nānādesato āgantvā sāvatthiyaṃ paṭivasantā ekadā samayappavādake sannipatitvā attano attano vādaṃ paggayha aññavāde khuṃsentā vivādāpannā ahesuṃ. Tena vuttaṃ ‘‘te bhaṇḍanajātā’’tiādi.

据说，这些抱持各种不同见解之人从各地来到舍卫城(Sāvatthī)居住，有一次聚集在时论堂，各自坚持己见，贬低他人之主张，陷入争论。因此经中说“他们生起争端”等等。

Tattha bhaṇḍanaṃ nāma kalahassa pubbabhāgo. Bhaṇḍanajātāti jātabhaṇḍanā. Kalahoti kalaho eva, kalassa vā hananato kalaho daṭṭhabbo. Aññamaññassa viruddhavādaṃ āpannāti vivādāpannā. Mammaghaṭṭanato mukhameva sattīti mukhasatti, pharusavācā. Phalūpacārena viya hi kāraṇaṃ kāraṇūpacārena phalampi vohariyati yathā taṃ ‘‘sukho buddhuppādo, pāpakammaṃ paccanubhotī’’ti ca. Tāhi mukhasattīhi vitudantā vijjhantā viharanti. Ediso dhammoti dhammo aviparītasabhāvo ediso evarūpo, yathā mayā vuttaṃ ‘‘sassato loko’’ti. Nediso dhammoti na ediso dhammo[Pg.310], yathā tayā vuttaṃ ‘‘asassato loko’’ti, evaṃ sesapadehipi yojetabbaṃ. So ca titthiyānaṃ vivādo sakalanagare pākaṭo jāto. Atha bhikkhū sāvatthiṃ piṇḍāya paviṭṭhā taṃ sutvā ‘‘atthi no idaṃ kathāpābhataṃ, yaṃ nūna mayaṃ imaṃ pavattiṃ bhagavato āroceyyāma, appeva nāma taṃ nissāya satthu saṇhasukhumaṃ dhammadesanaṃ labheyyāmā’’ti te pacchābhattaṃ dhammadesanākāle bhagavato etamatthaṃ ārocesuṃ. Tena vuttaṃ – ‘‘atha kho sambahulā bhikkhū’’tiādi.

其中，“争吵”是争执的前兆。“已生争吵”是指争吵已经发生。“争执”就是争执本身，或可理解为互相伤害的行为。“陷入争论”是说陷入了相互对立的言论。“口如利刃”是指言语如同利器，即粗恶语。正如以结果指代原因，也以原因指代结果，例如“诸佛出世是乐”，以及“体验恶业”。他们用这些利刃般的言语互相刺伤、攻击。“此是法”是指法是真实不虚的，就像我所说的“世界是常”一样。“此非法”是指不是这样的法，就像你所说的“世界是无常”一样，其他语句也应该这样理解。那些外道的争论已经在整个城市传开了。当时，比丘们进入舍卫城(Sāvatthī)乞食，听到这件事后心想：‘我们有了一个可以禀告的话题，我们应该把这件事禀告世尊，或许因此能够听到世尊柔和细妙的法。’于是，他们在饭后听法的时候，把这件事禀告了世尊。因此经中说：‘当时，众多比丘……’等。

Taṃ sutvā bhagavā aññatitthiyānaṃ dhammassa ayathābhūtapajānanaṃ pakāsento ‘‘aññatitthiyā, bhikkhave’’tiādimāha. Tattha andhāti paññācakkhuvirahena andhā. Tenāha ‘‘acakkhukā’’ti. Paññā hi idha ‘‘cakkhū’’ti adhippetā. Tathā hi vuttaṃ ‘‘atthaṃ na jānantī’’tiādi. Tattha atthaṃ na jānantīti idhalokatthaṃ paralokatthaṃ na jānanti, idhalokaparalokesu vuddhiṃ abbhudayaṃ nāvabujjhanti, paramatthe pana nibbāne kathāvakā. Ye hi nāma pavattimattepi sammūḷhā, te kathaṃ nivattiṃ jānissantīti. Anatthaṃ na jānantīti yadaggena te atthaṃ na jānanti, tadaggena anatthampi na jānanti. Yasmā dhammaṃ na jānanti, tasmā adhammampi na jānanti. Te hi vipariyesaggāhitāya dhammaṃ kusalampi akusalaṃ karonti, adhammampi akusalaṃ kusalaṃ karonti. Na kevalañca dhammādhammesu eva, atha kho tassa vipākesupi sammūḷhā. Tathā hi te kammampi vipākaṃ katvā voharanti, vipākampi kammaṃ katvā. Tathā dhammaṃ sabhāvadhammampi na jānanti, adhammaṃ asabhāvadhammampi na jānanti. Evaṃbhūtā ca sabhāvadhammaṃ asabhāvadhammañca, asabhāvadhammaṃ sabhāvadhammañca katvā pavedenti.

世尊听闻后，为了阐明外道对法的不如实知，说道：“诸比丘，外道……”。于此，“盲”是指因缺乏智慧之眼而盲。是故说“无眼者”。此处的“眼”，意指智慧。诚如所说：“不知义”等。于此，“不知义”即是不知此世之义、他世之义，不解此世与他世的增长与兴盛；于胜义(paramattha)的涅槃，则更何有可说？那些仅于流转就已迷惑之人，又如何能知晓还灭？“不知非义”，即是因其不知义，故亦不知非义。因其不知法，故亦不知非法。他们因执取颠倒，将善法说成不善，将不善法说成善。不仅于法与非法，他们对其异熟也同样迷惑。是故他们将业说成异熟，将异熟说成业。同样，他们不知法即自性法，亦不知非法即非自性法。如此之人，将自性法说成非自性法，将非自性法说成自性法。

Iti bhagavā titthiyānaṃ mohadiṭṭhipaṭilābhabhāvena paññācakkhuvekallato andhabhāvaṃ dassetvā idāni tamatthaṃ jaccandhūpamāya pakāsetuṃ ‘‘bhūtapubbaṃ, bhikkhave’’tiādimāha. Tattha bhūtapubbanti pubbe bhūtaṃ, atītakāle nibbattaṃ. Aññataro rājā ahosīti purātano nāmagottehi loke apākaṭo eko rājā ahosi. So rājā aññataraṃ purisaṃ āmantesīti tassa kira rañño sobhaggappattaṃ sabbaṅgasampannaṃ attano opavayhaṃ hatthiṃ upaṭṭhānaṃ āgataṃ disvā etadahosi – ‘‘bhaddakaṃ vata, bho, hatthiyānaṃ dassanīya’’nti. Tena ca samayena eko jaccandho rājaṅgaṇena gacchati. Taṃ disvā rājā [Pg.311] cintesi – ‘‘mahājāniyā kho ime andhā ye evarūpaṃ dassanīyaṃ na labhanti daṭṭhuṃ. Yaṃnūnāhaṃ imissā sāvatthiyā yattakā jaccandhā sabbe te sannipātāpetvā ekadesaṃ ekadesaṃ hatthena phusāpetvā tesaṃ vacanaṃ suṇeyya’’nti. Keḷisīlo rājā ekena purisena sāvatthiyā sabbe jaccandhe sannipātāpetvā tassa purisassa saññaṃ adāsi ‘‘yathā ekeko jaccandho sīsādikaṃ ekekaṃyeva hatthissa aṅgaṃ phusitvā ‘hatthī mayā diṭṭho’ti saññaṃ uppādesi, tathā karohī’’ti. So puriso tathā akāsi. Atha rājā te jaccandhe paccekaṃ pucchi ‘‘kīdiso, bhaṇe, hatthī’’ti. Te attanā diṭṭhadiṭṭhāvayavameva hatthiṃ katvā vadantā ‘‘ediso hatthī, nediso hatthī’’ti aññamaññaṃ kalahaṃ karontā hatthādīhi upakkamitvā rājaṅgaṇe mahantaṃ kolāhalaṃ akaṃsu. Rājā saparijano tesaṃ taṃ vippakāraṃ disvā phāsukehi bhijjamānehi hadayena uggatena mahāhasitaṃ hasi. Tena vuttaṃ – ‘‘atha kho, bhikkhave, so rājā…pe… attamano ahosī’’ti.

因此，世尊为了显示外道因获得愚痴邪见，智慧眼有缺，故为盲者，现在用天生盲人的譬喻来说明此义，于是说道：“诸比丘，过去曾有……”。此处“过去曾有”是指以前发生过的事情，在过去的岁月里。“曾有一位国王”是指古代有一位国王，其名与姓氏不为世人所知。据说，那位国王有一头具福相、肢体完美、可作为自己坐骑的大象。当他看到这头前来侍奉的大象时，心想：“此象真是赏心悦目啊！”当时恰巧有一位天生盲人从王家庭院经过。国王见后心想：“这些盲人真是损失惨重，竟无缘得见如此美妙的景象。我何不将舍卫城(Sāvatthī)中所有天生盲人都召集起来，让他们分别触摸大象身体的不同部位，然后听听他们怎么说。”那位喜好嬉戏的国王便派一人去召集舍卫城中所有天生盲人，并嘱咐那人说：“你要让每个盲人分别触摸大象的头等不同的部位，让他们产生‘我已看到大象’的想法，就这样做。”那人照做了。于是国王逐一询问那些盲人：“喂，大象是什么样子的？”他们各自将自己触摸到的部位当作大象的全部，有的说“大象是这样的”，有的说“大象不是这样的”，彼此争论不休，继而用手等互相攻击，在王家庭院里制造了很大的骚动。国王与他的随从们看到他们如此荒谬的行径，不禁捧腹大笑。因此经中说：“诸比丘，那时国王……感到非常满意。”

Tattha ambhoti ālapanaṃ. Yāvatakāti yattakā. Jaccandhāti jātiyā andhā, jātito paṭṭhāya acakkhukā. Ekajjhanti ekato. Bhaṇeti abahumānālāpo. Hatthiṃ dassehīti yathāvuttaṃ hatthiṃ sayāpetvā dassehi. So ca susikkhitattā aparipphandanto nipajji. Diṭṭho no hatthīti hatthena parāmasanaṃ dassanaṃ katvā āhaṃsu. Tena purisena sīsaṃ parāmasāpetvā ‘‘ediso hatthī’’ti saññāpitattā tādisaṃyeva naṃ hatthiṃ sañjānantā jaccandhā ‘‘ediso deva hatthī seyyathāpi kumbho’’ti vadiṃsu. Kumbhoti ca ghaṭoti attho. Khīloti nāgadantakhīlo. Soṇḍoti hattho. Naṅgalīsāti naṅgalassa sirassa īsā. Kāyoti sarīraṃ. Koṭṭhoti kusūlo. Pādoti jaṅgho. Thūṇoti thambho. Naṅguṭṭhanti vāḷassa urimappadeso. Vāladhīti vālassa aggappadeso. Muṭṭhīhi saṃsumbhiṃsūti muṭṭhiyo bandhitvā pahariṃsu, muṭṭhighātaṃ akaṃsu. Attamano ahosīti keḷisīlattā so rājā tena jaccandhānaṃ kalahena attamano pahāsena gahitamano ahosi.

此处，“喂”（ambho）是称呼语。“凡所有”（yāvatakā）意为“有多少”（yattakā）。“天生盲人”（jaccandhā）指天生即盲，从出生起就没有眼睛。“聚集”（ekajjhaṃ）意为“在一起”（ekato）。“喂”（bhaṇe）是不尊敬的称呼。“让他看大象”（hatthiṃ dassehi）意为如前所述，让大象躺下后展示给他们看。而那（大象）因训练有素，一动不动地躺下了。“我们已看见大象”（diṭṭho no hatthī）是说，他们把用手触摸当作看见。因那人让他们触摸象头并使他们认知“大象是这样的”，那些天生盲人便认知大象就是那样，说道：“大王，大象是这样的，就像一个罐子。”此处“罐子”（kumbha）的意思是瓮（ghaṭa）。“桩”（khīla）是指象牙桩。“象鼻”（soṇḍa）是指手（hattha）。“犁辕”（naṅgalīsā）是指犁头的犁杆。“身”（kāya）是指身体。“仓”（koṭṭha）是指谷仓。“足”（pāda）是指小腿。“柱”（thūṇa）是指柱子。“尾根”（naṅguṭṭha）是指尾巴靠近身体的部分。“尾梢”（vāladhi）是指尾巴的末端部分。“用拳互击”（muṭṭhīhi saṃsumbhiṃsu）是指握紧拳头互相殴打，进行了拳击。“他感到满意”（attamano ahosi）是指，那位国王因喜好嬉戏，由于那些天生盲人的争吵而感到满意，内心被喜悦占据。

Evameva khoti upamāsaṃsandanaṃ. Tassattho – bhikkhave, yathā te jaccandhā acakkhukā ekaṅgadassino anavasesato hatthiṃ apassitvā attanā [Pg.312] diṭṭhāvayavamattaṃ hatthisaññāya itarehi diṭṭhaṃ ananujānantā aññamaññaṃ vivādaṃ āpannā kalahaṃ akaṃsu, evameva ime aññatitthiyā sakkāyassa ekadesaṃ rūpavedanādiṃ attano diṭṭhidassanena yathādiṭṭhaṃ ‘‘attā’’ti maññamānā tassa sassatādibhāvaṃ āropetvā ‘‘idameva saccaṃ moghamañña’’nti abhinivisitvā aññamaññaṃ vivadanti, yathābhūtaṃ pana atthānatthaṃ dhammādhammañca na jānanti. Tasmā andhā acakkhukā jaccandhapaṭibhāgāti.

“正是如此”是譬喻的连接。其义是：诸比丘，正如那些天生盲人，没有眼睛，只见到一个部分，没有见到完整的大象，仅凭自己所见的那个部分而认知为大象，不承认他人所见，从而陷入相互争论，发生争吵；正是如此，这些外道们只以自己的邪见见到有身（sakkāya）的一部分，如色、受等，便如其所见地认为“是自我”，并将其归于常等状态，固执地认为“唯此是实，余者皆虚”而互相争论，但他们不如实了知义与非义、法与非法。因此，他们是盲者、无眼者，与天生盲人无异。

Etamatthaṃ viditvāti etaṃ titthiyānaṃ dhammasabhāvaṃ yathābhūtaṃ ajānantānaṃ apassantānaṃ jaccandhānaṃ viya hatthimhi yathādassanaṃ micchābhinivesaṃ, tattha ca vivādāpattiṃ sabbākārato viditvā tadatthadīpakaṃ imaṃ udānaṃ udānesi.

“了知此义”是说：世尊了知那些外道不能如实知见法的真实本质，就像天生的盲人摸象一般，根据各自所见而错误地执取，并且在那里陷入争论，在全面了知此事后，为了阐明其义而说出此自说偈。

Tattha imesu kira sajjanti, eke samaṇabrāhmaṇāti idhekacce pabbajjūpagamanena samaṇā, jātimattena brāhmaṇā ‘‘sassato loko’’tiādinayappavattesu imesu eva asāresu diṭṭhigatesu diṭṭhābhinandanavasena, imesu vā rūpādīsu upādānakkhandhesu evaṃ aniccesu dukkhesu vipariṇāmadhammesu taṇhābhinandanadiṭṭhābhinandanānaṃ vasena ‘‘etaṃ mamā’’tiādinā sajjanti kira. Aho nesaṃ sammohoti dasseti. Kirasaddo cettha arucisūcanattho. Tena tattha saṅgakāraṇābhāvameva dīpeti. Na kevalaṃ sajjanti eva, atha kho viggayha naṃ vivadanti ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmī’’tiādinā viggāhikakathānuyogavasena viggayha vivadanti vivādaṃ āpajjanti. Nanti cettha nipātamattaṃ. Atha vā viggayha nanti naṃ diṭṭhinissayaṃ sakkāyadiṭṭhimeva vā viparītadassanattā sassatādivasena aññamaññaṃ viruddhaṃ gahetvā vivadanti visesato vadanti, attano eva vādaṃ visiṭṭhaṃ aviparītaṃ katvā abhinivissa voharanti. Yathā kiṃ? Janā ekaṅgadassino yatheva jaccandhajanā hatthissa ekekaṅgadassino ‘‘yaṃ yaṃ attanā phusitvā ñātaṃ, taṃ tadeva hatthī’’ti gahetvā aññamaññaṃ viggayha vivadiṃsu, evaṃsampadamidanti attho. Ivasaddo cettha luttaniddiṭṭhoti veditabbo.

其中，“据说有些沙门、婆罗门执着于这些”是说：此处有些是因出家而成为沙门，有些是仅因种姓而成为婆罗门。他们因喜爱见解而执着于“世界是永恒的”等此类毫无价值的见解；或者，他们因欣喜于贪与欣喜于见，而执着于这些无常、苦、变易法的色等取蕴(upādānakkhandha)，认为“这是我的”等等。这显示了：“啊，他们多么迷惑！”此处的“据说”(kira)一词表示不悦，由此表明在那里没有执着的理由。他们不仅执着，而且还争论不休，说：“你不懂这法与律，我才懂这法与律”，如此依循争论之言而争吵，陷入争论。此处的“naṃ”只是一个助词。或者，他们争论，是执取了相互矛盾的见解依据，或因颠倒见而执取了有身见(sakkāyadiṭṭhi)本身为常见等，从而争论，特别宣说，将自己的论说当作超胜、无误的而执取和谈论。像什么呢？人们只见到一部分，就像天生的盲人只见到大象的一部分，执取“凡是我所触知者，那才是大象”，从而相互争论。此即是义。此处的“如”(iva)一词当知是省略了的。

Catutthasuttavaṇṇanā niṭṭhitā.

第四经释义终。

5. Dutiyanānātitthiyasuttavaṇṇanā

5. 第二种种外道经释义

55. Pañcame [Pg.313] sassato attā ca loko cāti rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā taṃ sassataṃ niccanti aññepi ca tathā gāhentā voharanti. Yathāha –

55. 第五，他们执取色等中的某一个为我(attā)与世界(loka)，认为其是常恒、永恒的，并如此执取而宣说“我与世界是常恒的”。如所说：

‘‘Rūpaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapenti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attā ca loko ca sassato cāti attānañca lokañca paññapentī’’ti.

“他们宣称色即是我与世界，并且是常恒的，由此安立我与世界。他们宣称受……想……行……识即是我与世界，并且是常恒的，由此安立我与世界。”

Atha vā attāti ahaṅkāravatthu, lokoti mamaṅkāravatthu, yaṃ ‘‘attaniya’’nti vuccati. Attāti vā sayaṃ, lokoti paro. Attāti vā pañcasu upādānakkhandhesu eko khandho, itaro loko. Attāti vā saviññāṇako khandhasantāno, aviññāṇako loko. Evaṃ taṃ taṃ attāti ca lokoti ca yathādassanaṃ dvidhā gahetvā tadubhayaṃ ‘‘nicco dhuvo sassato’’ti abhinivissa voharanti. Etena cattāro sassatavādā dassitā. Asassatoti sattapi ucchedavādā dassitā. Sassato ca asassato cāti ekacco attā ca loko ca sassato, ekacco asassatoti evaṃ sassato ca asassato cāti attho. Atha vā sveva attā ca loko ca attagatidiṭṭhikānaṃ viya sassato ca asassato ca, siyā sassatoti evamettha attho veditabbo. Sabbathāpi iminā ekaccasassatavādo dassito. Neva sassato nāsassatoti iminā amarāvikkhepavādo dassito. Te hi sassatavāde asassatavāde ca dosaṃ disvā ‘‘neva sassato nāsassato attā ca loko cā’’ti vikkhepaṃ karontā vivadanti.

又或者，“我”(attā)是我慢(ahaṅkāra)之事，“世界”(loka)是我所(mamaṅkāra)之事，这即是所谓的“我所有的”(attaniya)。又或者，“我”是自己，“世界”是他人。又或者，“我”是五取蕴中的一个蕴，其余的是世界。又或者，“我”是有识的蕴相续，无识的是世界。他们就这样各自根据自己的见解将之分为“我”与“世界”两类，执着于两者为“常、恒、永恒”而宣说。由此显示了四种常见(sassatavāda)。由“非恒常”则显示了七种断见(ucchedavāda)。“亦常亦断”是说：一部分我与世界是常住的，一部分是断灭的，这就是“亦常亦断”的含义。又或者说，此我与世界本身，就像某些执我见者(attagatidiṭṭhika)的观点一样，既是常住的也是断灭的；“它可能是常住的”，此义当如是了知。总之，由此显示了一部分常住论(ekaccasassatavāda)。由“非常非断”则显示了不死矫乱论(amarāvikkhepavāda)。因为他们看到了常见与断见的过失，便含糊其辞地争论说：“我与世界既非常住也不是断灭。”

Sayaṃkatoti attanā kato. Yathā hi tesaṃ tesaṃ sattānaṃ attā ca attano dhammānudhammaṃ katvā sukhadukkhāni paṭisaṃvedeti, evaṃ attāva attānaṃ tassa ca upabhogabhūtaṃ kiñcanaṃ palibodhasaṅkhātaṃ lokañca karoti, abhinimminātīti attaladdhi viya ayampi tesaṃ laddhi. Paraṃkatoti parena kato, attato parena issarena vā purisena vā pajāpatinā vā kālena vā pakatiyā vā attā ca loko ca kato[Pg.314], nimmitoti attho. Sayaṃkato ca paraṃkato cāti yasmā attānañca lokañca nimminantā issarādayo na kevalaṃ sayameva nimminanti, atha kho tesaṃ tesaṃ sattānaṃ dhammādhammānaṃ sahakārīkāraṇaṃ labhitvāva, tasmā sayaṃkato ca paraṃkato ca attā ca loko cāti ekaccānaṃ laddhi. Asayaṃkāro aparaṃkāroti natthi etassa sayaṃkāroti asayaṃkāro, natthi etassa parakāroti aparakāro. Anunāsikāgamaṃ katvā vuttaṃ ‘‘aparaṃkāro’’ti. Ayaṃ ubhayattha dosaṃ disvā ubhayaṃ paṭikkhipati. Atha kathaṃ uppannoti āha – adhiccasamuppannoti yadicchāya samuppanno kenaci kāraṇena vinā uppannoti adhiccasamuppannavādo dassito. Tena ca ahetukavādopi saṅgahito hoti.

“自作”(sayaṃkata)是指自己所作。正如那些众生自己随法行法而感受苦乐，同样地，他们认为“我”(attā)自己造作了自己，以及作为其受用基础的、被称为障碍(palibodha)的所有物和世间，即创造之义，如同我见(attaladdhi)一样，这也是他们的见解。“他作”(paraṃkata)是指由他人所作，即认为“我”与“世间”是由异于我的自在天(issara)、原人(purisa)、生主(pajāpati)、时(kāla)或自性(pakati)所作，即被创造之义。“自作与他作”是指：因为创造“我”与世间的自在天等并非仅凭自己创造，而是获得了那些众生之法与非法作为助缘之后才创造，所以某些人有“我与世间是自作与他作”的见解。“非自作、非他作”(asayaṃkāra aparaṃkāra)是说：没有它的自作，故为非自作；没有它的他作，故为非他作。通过添加鼻音而说成“aparaṃkāra”。此派见到二者的过失而驳斥二者。那么如何生起呢？答道：“无因生起”(adhiccasamuppanna)，即偶然生起、无任何原因而生起，由此显示了无因生起论(adhiccasamuppannavāda)。由此也包含了无因论(ahetukavāda)。

Idāni ye diṭṭhigatikā attānaṃ viya sukhadukkhampi tassa guṇabhūtaṃ kiñcanabhūtaṃ vā sassatādivasena abhinivissa voharanti, tesaṃ taṃ vādaṃ dassetuṃ ‘‘santeke samaṇabrāhmaṇā’’tiādi vuttaṃ. Taṃ vuttanayameva.

现在，那些执持邪见者(diṭṭhigatika)将苦乐也执取为像“我”一样，或作为其属性，或作为其所有物，并以常见(sassata)等方式固执己见而宣说。为了显示他们的那种论调，而说了“有些沙门、婆罗门……”等语。其义如前所说。

Etamatthaṃ viditvāti ettha pana idha jaccandhūpamāya anāgatattā taṃ hitvā heṭṭhā vuttanayeneva attho yojetabbo, tathā gāthāya.

“了知此义”：在此，由于这里没有出现天生盲人的譬喻(jaccandhūpamā)，故应舍弃它，而只按照前面所说的方法来连结其义，偈颂也是如此。

Tattha antarāva visīdanti, apatvāva tamogadhanti ayaṃ viseso. Tassattho – evaṃ diṭṭhigatesu diṭṭhinissayesu āsajjamānā diṭṭhigatikā kāmoghādīnaṃ catunnaṃ oghānaṃ, saṃsāramahoghasseva vā antarāva vemajjhe eva yaṃ tesaṃ pārabhāvena patiṭṭhaṭṭhena vā ogadhasaṅkhātaṃ nibbānaṃ tadadhigamūpāyo vā ariyamaggo taṃ appatvāva anadhigantvāva visīdanti saṃsīdanti. Ogādhanti patiṭṭhahanti etena, ettha vāti ogādho, ariyamaggo nibbānañca. Ogādhamevettha rassattaṃ katvā ogadhanti vuttaṃ. Taṃ ogadhaṃ tamogadhanti padavibhāgo.

其中，“中途沉没”与“未达立足处而沉没”(apatvāva tamogadhaṃ)是此处的差别。其义为：像这样执着于、依止于诸邪见的执持邪见者(diṭṭhigatika)，在欲暴流(kāmogha)等四种暴流中，或在轮回大暴流的半途、正中间，未能到达、未能证得那被称为立足处(ogadha)的涅槃——因其为彼岸、为依止处，或未能证得通往涅槃的圣道，他们就沉没、沉陷了。他们由此而进入(ogādhanti)、安住(patiṭṭhahanti)，或于此中进入、安住，故为立足处(ogādha)，即圣道与涅槃。此处的“ogādha”被缩短音节而说成“ogadha”。“tamogadhaṃ”的词语分解为“taṃ ogadhaṃ”。

Pañcamasuttavaṇṇanā niṭṭhitā.

第五经释义终。

6. Tatiyanānātitthiyasuttavaṇṇanā

6. 第三诸外道经释义

56. Chaṭṭhe sabbaṃ heṭṭhā vuttanayameva. Imaṃ udānanti ettha pana diṭṭhitaṇhāmānesu dosaṃ disvā te dūrato vajjetvā saṅkhāre yathābhūtaṃ passato ca tattha anādīnavadassitāya micchābhiniviṭṭhassa yathābhūtaṃ apassato [Pg.315] ca yathākkamaṃ saṃsārato ativattanānativattanadīpakaṃ imaṃ udānaṃ udānesīti attho yojetabbo.

56. 第六经的所有内容都和前面说的一样。至于“诵此感兴偈”，其义理当如是连结：为了依次开示超越轮回和不超越轮回，（世尊）对见到见、爱、慢的过患而远离它们、如实看待诸行的人，以及因未见过患而执持邪见、不如实看待的人，宣说了这则感兴偈。

Tattha ahaṅkārapasutāyaṃ pajāti ‘‘sayaṃkato attā ca loko cā’’ti evaṃ vuttasayaṃkārasaṅkhātaṃ ahaṅkāraṃ tathāpavattaṃ diṭṭhiṃ pasutā anuyuttā ayaṃ pajā micchābhiniviṭṭho sattakāyo. Paraṃkārūpasaṃhitāti paro añño issarādiko sabbaṃ karotīti evaṃ pavattaparaṃkāradiṭṭhisannissitā tāya upasaṃhitāti paraṃkārūpasaṃhitā. Etadeke nābbhaññaṃsūti etaṃ diṭṭhidvayaṃ eke samaṇabrāhmaṇā tattha dosadassino hutvā nānujāniṃsu. Kathaṃ? Sati hi sayaṃkāre kāmakārato sattānaṃ iṭṭheneva bhavitabbaṃ, na aniṭṭhena. Na hi koci attano dukkhaṃ icchati, bhavati ca aniṭṭhaṃ, tasmā na sayaṃkāro. Paraṃkāropi yadi issarahetuko, svāyaṃ issaro attatthaṃ vā kareyya paratthaṃ vā. Tattha yadi attatthaṃ, attanā akatakicco siyā asiddhassa sādhanato. Atha vā paratthaṃ sabbesaṃ hitasukhameva nipphajjeyya, na ahitaṃ dukkhaṃ nipphajjati, tasmā issaravasena na paraṃkāro sijjhati. Yadi ca issarasaṅkhātaṃ aññanirapekkhaṃ niccamekakāraṇaṃ pavattiyā siyā, kammena uppatti na siyā, sabbeheva ekajjhaṃ uppajjitabbaṃ kāraṇassa sannihitattā. Athassa aññampi sahakārīkāraṇaṃ icchitaṃ, taññeva hetu, kiṃ issarena apariniṭṭhitasāmatthiyena parikappitena. Yathā ca issarahetuko paraṃkāro na sijjhati, evaṃ pajāpatipurisapakatibrahmakālādihetutopi na sijjhateva tesampi asiddhattā vuttadosānativattanato ca. Tena vuttaṃ ‘‘etadeke nābbhaññaṃsū’’ti. Ye pana yathāvutte sayaṃkāraparaṃkāre nānujānantāpi adhiccasamuppannaṃ attānañca lokañca paññapenti, tepi na naṃ sallanti addasuṃ adhiccasamuppannantivādinopi micchābhinivesaṃ anatikkamanato yathābhūtaṃ ajānantānaṃ diṭṭhigataṃ tattha tattha dukkhuppādanato vijjhanaṭṭhena ‘‘salla’’nti na passiṃsu.

此处，被我慢驱使的众生，即那些执着于“我与世界是自作的”这种自作说所产生的邪见，这些众生群体是邪见深陷的。所谓依他作说，是指执着于“另有主宰者如自在天(Issara)等创造一切”这种他作邪见。然而有些沙门、婆罗门，因为发现了这两种邪见的过患，所以不认可它们。为什么呢？如果自作说成立，众生应该随自己的意愿而获得快乐，不应该获得不快乐。毕竟没有人想要痛苦，但是不快乐的事情却会发生，所以自作说不成立。他作说如果是自在天造成的，那么这位自在天是为自己而作，还是为他人而作呢？如果他为自己而作，那他自己就未完成其事，因为他要成就未成就的。如果是为了别人，那么就应该让所有人都得到幸福快乐，不应该产生痛苦和不快乐，所以依靠自在天为原因的他作说是不成立的。如果说自在天是独立、常恒、唯一的原因，那么就不会有由业而生的事，并且万物都应该同时产生，因为原因已经具备了。如果需要其他的辅助原因，那么那个辅助原因才是真正的原因，何需构想一个能力未究竟的自在天呢？正如以自在天为因的他作说不成立一样，以生主(Pajāpati)、原人(Purisa)、自性(Pakati)、梵天(Brahmā)、时(Kāla)等为原因的说法也都不成立，因为他们自身也不成立，而且无法避免前面所说的那些过失。所以说“有些未能辨明”。然而，那些不认可上述自作说和他作说，却宣称我与世界是无因偶生(adhiccasamuppanna)的人，他们也没有看到这支“箭”。因为即使是无因论者，也未能超越邪执，他们不如实了知，其见解在各处产生痛苦，因此他们没有看到这支具有刺穿意义的“箭”。

Etañca sallaṃ paṭikacca passatoti yo pana āraddhavipassako pañcapi upādānakkhandhe aniccato dukkhato anattato samanupassati, so etañca tividhaṃ viparītadassanaṃ aññañca sakalaṃ micchābhinivesaṃ tesañca nissayabhūte pañcupādānakkhandhepi tujjanato duruddhārato ca ‘‘salla’’nti paṭikacca pubbeyeva [Pg.316] vipassanāpaññāya passati. Evaṃ passato ariyamaggakkhaṇe ekanteneva ahaṃ karomīti na tassa hoti. Yathā ca attano kārakabhāvo tassa na upaṭṭhāti, evaṃ paro karotīti na tassa hoti, kevalaṃ pana aniccasaṅkhātaṃ paṭiccasamuppannadhammamattameva hoti. Ettāvatā sammāpaṭipannassa sabbathāpi diṭṭhimānābhāvova dassito. Tena ca arahattappattiyā saṃsārasamatikkamo pakāsito hoti.

已发起观(vipassanā)者，若以无常、苦、无我观察五取蕴，即能以观慧预先彻见此三颠倒见、一切邪执，以及作为其所依的五取蕴，因其刺人且难拔除而如“箭”。如是观者，于圣道刹那，绝无“我作”之念。于彼，不生起作者之感，亦无“他作”之念，唯见纯然名为无常之缘生法而已。至此，已完全显示正行道者于一切时皆无见与慢。并由此阐明，以证得阿罗汉果而超越轮回。

Idāni yo diṭṭhigate allīno, na so saṃsārato sīsaṃ ukkhipituṃ sakkoti, taṃ dassetuṃ ‘‘mānupetā’’ti gāthamāha. Tattha mānupetā ayaṃ pajāti ayaṃ sabbāpi diṭṭhigatikasaṅkhātā pajā sattakāyo ‘‘mayhaṃ diṭṭhi sundarā, mayhaṃ ādāno sundaro’’ti attano gāhassa saṃpaggahalakkhaṇena mānena upetā samannāgatā. Mānaganthā mānavinibaddhāti tato eva tena aparāparaṃ uppajjamānena yathā taṃ diṭṭhiṃ na paṭinissajjati, evaṃ attano santānassa ganthitattā vinibaddhattā ca mānaganthā mānavinibaddhā. Diṭṭhīsu sārambhakathā, saṃsāraṃ nātivattatīti ‘‘idameva saccaṃ moghamañña’’nti attukkaṃsanaparavambhanavasena attano diṭṭhābhinivesena paresaṃ diṭṭhīsu sārambhakathā virodhakathā saṃsāranāyikānaṃ avijjātaṇhānaṃ appahānato saṃsāraṃ nātivattati, na atikkamatīti attho.

今为开示执着邪见者无法从轮回中抬头，故说“具慢众生”(mānupetā)偈。于此，“具慢众生”指一切执着邪见的众生，他们因执取“我见殊胜，我取美好”而具足慢心。“为慢所结，为慢所缚”者，由彼慢心辗转生起，不舍其见，如是于自相续成结成缚，故名“为慢所结，为慢所缚”。“于诸见中作争论语(sārambhakathā)，不能超越轮回”者，谓以“唯此是实，余者皆虚”之自赞毁他(attukkaṃsanaparavambhanavasena)的方式，于他人之见作争论语、敌对语。因未断除轮回的引导者——无明(avijjā)与渴爱(taṇhā)，故不能超越轮回，此即其义。

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

第六经释义终。

7. Subhūtisuttavaṇṇanā

7. 须菩提经释义

57. Sattame subhūtīti tassa therassa nāmaṃ. So hi āyasmā padumuttarassa bhagavato pādamūle katābhinīhāro kappasatasahassaṃ upacitapuññasambhāro imasmiṃ buddhuppāde uḷāravibhave gahapatikule uppanno bhagavato dhammadesanaṃ sutvā saṃvegajāto gharā nikkhamma pabbajitvā katādhikārattā ghaṭento vāyamanto na cirasseva chaḷabhiñño jāto, brahmavihārabhāvanāya pana ukkaṃsapāramippattiyā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ yadidaṃ subhūtī’’ti (a. ni. 1.201) araṇavihāre bhagavatā etadagge ṭhapito. So ekadivasaṃ sāyanhasamayaṃ divāṭṭhānato vihāraṅgaṇaṃ otiṇṇo catuparisamajjhe bhagavantaṃ dhammaṃ [Pg.317] desentaṃ disvā ‘‘desanāpariyosāne vuṭṭhahitvā vandissāmī’’ti kālaparicchedaṃ katvā bhagavato avidūre aññatarasmiṃ rukkhamūle nisinno phalasamāpattiṃ samāpajji. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā subhūti…pe… samāpajjitvā’’ti.

57. 第七章，须菩提是那位长老的名字。这位具寿曾在莲花上佛(Padumuttara)足下发愿，积累十万劫的福德资粮，在此佛陀出世时，出生于富裕的居士之家。听闻世尊说法后，生起悚动，舍家出家。由于过去世的善根(katādhikārattā)，他精勤、勇猛，不久便成就六神通。又因修习梵住达到极高的程度，世尊宣称：“诸比丘！在我声闻比丘中，最为寂静住者(araṇavihārī)，当推须菩提第一。”遂被世尊立为寂静住第一。一日傍晚，他从日间住处来到精舍庭院，见世尊正在四众(catuparisā)中宣说佛法，心想：“待说法结束，我将起身礼拜”，于是决定了时机，在世尊不远处的一棵树下坐下，入果定(phalasamāpatti)。因此说：“那时，具寿须菩提……入定。”

Tattha dutiyajjhānato paṭṭhāya rūpāvacarasamādhi sabbopi arūpāvacarasamādhi avitakkasamādhi eva. Idha pana catutthajjhānapādako arahattaphalasamādhi ‘‘avitakkasamādhī’’ti adhippeto. Dutiyajjhānādīhi pahīnā micchāvitakkā na tāva suppahīnā accantapahānābhāvato, ariyamaggena pana pahīnā eva puna pahānakiccābhāvato. Tasmā aggamaggapariyosānabhūto arahattaphalasamādhi sabbesaṃ micchāvitakkānaṃ pahānante uppannattā visesato ‘‘avitakkasamādhī’’ti vattabbataṃ arahati, pageva catutthajjhānapādako. Tena vuttaṃ – ‘‘idha pana catutthajjhānapādako arahattaphalasamādhi ‘avitakkasamādhī’ti adhippeto’’ti.

在此，从第二禅(dutiya-jhāna)开始，所有色界定(rūpāvacara-samādhi)和无色界定(arūpāvacara-samādhi)都是无寻定(avitakka-samādhi)。但在这里，以第四禅(catuttha-jhāna)为基础的阿罗汉果定(arahatta-phala-samādhi)，被认为是“无寻定”。虽然第二禅等所舍弃的邪寻思(micchāvitakka)尚未究竟断除，但圣道(ariya-magga)所断的邪寻思则确实已被断除，因为不再有断除之必要。因此，作为最高圣道之终点的阿罗汉果定，由于生起于一切邪寻思断除之后，所以特别值得被称为“无寻定”，更何况是以第四禅为基础的阿罗汉果定。因此说：‘但在这里，以第四禅为基础的阿罗汉果定，被认为是“无寻定”。’

Etamatthaṃ viditvāti etaṃ āyasmato subhūtissa sabbamicchāvitakkasabbasaṃkilesapahānasaṅkhātaṃ atthaṃ sabbākārato jānitvā tadatthadīpakaṃ imaṃ udānaṃ udānesi.

“了知此义”，即是完全了知具寿须菩提断除一切邪寻思与一切杂染此义后，为阐明此义而说了此自说语。

Tattha yassa vitakkā vidhūpitāti yena ariyapuggalena, yassa vā ariyapuggalassa kāmavitakkādayo sabbepi micchāvitakkā vidhūpitā ariyamaggañāṇena santāpitā samucchinnā. Ajjhattaṃ suvikappitā asesāti niyakajjhattasaṅkhāte attano santāne uppajjanārahā suvikappitā suṭṭhu vikappitā asesato, kiñcipi asesetvā susamucchinnāti attho. Taṃ saṅgamaticca arūpasaññīti ettha nti nipātamattaṃ. Atha vā hetuattho taṃsaddo. Yasmā anavasesena micchāvitakkā samucchinnā, tasmā rāgasaṅgādikaṃ pañcavidhaṃ saṅgaṃ, sabbampi vā kilesasaṅgaṃ aticca atikkamitvā atikkamanahetu rūpasabhāvābhāvato ruppanasaṅkhātassa ca vikārassa tattha abhāvato nibbikārahetubhāvato vā ‘‘arūpa’’nti laddhanāmaṃ nibbānaṃ ārammaṇaṃ katvā pavattāhi maggaphalasaññāhi arūpasaññī. Catuyogātigatoti kāmayogo bhavayogo diṭṭhiyogo avijjāyogoti cattāro yoge yathārahaṃ catūhipi maggehi atikkamitvā gato. Na jātu metīti makāro padasandhikaro, jātu ekaṃseneva punabbhavāya na eti, āyatiṃ punabbhavābhinibbatti tassa natthīti attho. ‘‘Na [Pg.318] jāti metī’’tipi paṭhanti, so evattho. Iti bhagavā āyasmato subhūtissa arahattaphalasamāpattivihāraṃ anupādisesanibbānañca ārabbha pītivegavissaṭṭhaṃ udānaṃ udānesi.

在此，“寻已灭尽”，即对任何圣者而言，其欲寻等一切邪寻皆已被圣道智所焚烧、断尽。“内善思择无余”，即于自身内在生起之法，皆已善加思择，无有任何残余，彻底断尽之义。“彼超越执著，具无色想”，此中“nti”仅为连音词。或“taṃ”字表原因。因邪寻已无余断尽，故超越贪执等五种执著，或超越一切烦恼之执著。因超越故，以无色为名的涅槃为所缘而住。涅槃之所以得名“无色”，是因其无色法自性，无败坏之相，亦无导致败坏之因。由缘此而生起的道与果之想，故为“具无色想者”。“已度四流”，即已通过相应的四道，超越了欲流、有流、见流、无明流此四流。“永不再来”，此中“m”为连音。意为决定不再有来生，于未来不再有再生。“不再有生”之读法，其义亦同。如是，世尊针对具寿须菩提的阿罗汉果定之住与无余依涅槃，由喜悦之情而自说此优陀那。

Sattamasuttavaṇṇanā niṭṭhitā.

第七经释义终。

8. Gaṇikāsuttavaṇṇanā

8. 妓女经释义

58. Aṭṭhame dve pūgāti dve gaṇā. Aññatarissā gaṇikāyāti aññatarāya nagarasobhiniyā. Sārattāti suṭṭhu rattā. Paṭibaddhacittāti kilesavasena baddhacittā. Rājagahe kira ekasmiṃ chaṇadivase bahū dhuttapurisā gaṇabandhanena vicarantā ekamekassa ekamekaṃ vesiṃ ānetvā uyyānaṃ pavisitvā chaṇakīḷaṃ kīḷiṃsu. Tato parampi dve tayo chaṇadivase taṃ taṃyeva vesiṃ ānetvā chaṇakīḷaṃ kīḷiṃsu. Athāparasmiṃ chaṇadivase aññepi dhuttā tatheva chaṇakīḷaṃ kīḷitukāmā vesiyo ānentā purimadhuttehi pubbe ānītaṃ ekaṃ vesiṃ ānenti. Itare taṃ disvā ‘‘ayaṃ amhākaṃ pariggaho’’ti āhaṃsu. Tepi tatheva āhaṃsu. ‘‘Evaṃ amhākaṃ pariggaho, amhākaṃ pariggaho’’ti kalahaṃ vaḍḍhetvā pāṇippahārādīni akaṃsu. Tena vuttaṃ – ‘‘tena kho pana samayena rājagahe dve pūgā’’tiādi. Tattha upakkamantīti paharanti. Maraṇampi nigacchantīti balavūpakkamehi maraṇaṃ upagacchanti, itarepi maraṇamattaṃ maraṇappamāṇadukkhaṃ pāpuṇanti.

58. 第八，“两拨人”是指两个团伙。“某位妓女”是指某个城中美人（nagarasobhiniyā）。“深染贪爱”是指极度贪爱。“心被束缚”是指心因烦恼而被束缚。据说在王舍城（Rājagaha）某个节日，许多放荡之人结伙四处游荡，各带一位妓女进入园林玩乐。此后两三个节日，他们仍带着同样的妓女玩乐。后来又到一个节日，另外一些放荡之人也想如是玩乐，便带来了一些妓女，其中一位正是先前那伙人曾带来的。先前那伙人看见后说：“这是我们的人！”对方也同样这么说。双方因此争吵不休，以致动手殴斗。因此说：“那时，在王舍城有两拨人”等等。其中，“攻击”是指殴打。“乃至死亡”是指因猛烈的攻击而死亡，另一方也遭受了濒死的痛苦。

Etamatthaṃ viditvāti etaṃ kāmesu gedhaṃ vivādamūlaṃ sabbānatthamūlanti sabbākārato viditvā. Imaṃ udānanti antadvaye ca majjhimāya paṭipattiyā ādīnavānisaṃsavibhāvanaṃ imaṃ udānaṃ udānesi.

“了知此义”者，谓完全了知贪欲是争端之根源、一切损害之根源。“此优陀那”者，谓世尊宣说了此优陀那，以阐明两极端与中道之过患与利益。

Tattha yañca pattanti yaṃ rūpādipañcakāmaguṇajātaṃ pattaṃ ‘‘natthi kāmesu doso’’ti diṭṭhiṃ purakkhatvā vā apurakkhatvā vā etarahi laddhaṃ anubhuyyamānaṃ. Yañca pattabbanti yañca kāmaguṇajātameva ‘‘bhuñjitabbā kāmā, paribhuñjitabbā kāmā, āsevitabbā kāmā, paṭisevitabbā kāmā, yo kāme paribhuñjati, so lokaṃ vaḍḍheti, yo lokaṃ vaḍḍheti, so bahuṃ puññaṃ pasavatī’’ti diṭṭhiṃ upanissāya taṃ anissajjitvā katena kammunā anāgate pattabbaṃ anubhavitabbañca. Ubhayametaṃ rajānukiṇṇanti etaṃ ubhayaṃ [Pg.319] pattaṃ pattabbañca rāgarajādīhi anukiṇṇaṃ. Sampatte hi vatthukāme anubhavanto rāgarajena vokiṇṇo hoti, tattha pana saṃkiliṭṭhacittassa phale āyatiṃ āpanne domanassuppattiyā dosarajena vokiṇṇo hoti, ubhayatthāpi moharajena vokiṇṇo hoti. Kassa panetaṃ rajānukiṇṇanti āha – ‘‘āturassānusikkhato’’ti kāmapatthanāvasena kilesāturassa, tassa ca phalena dukkhāturassa ca ubhayatthāpi paṭikārābhilāsāya kilesaphale anusikkhato.

在此，“已获得”者，谓已获得且正被享受的色等五种欲境，无论是否以“欲乐中无过患”之见为先导。“当获得”者，谓同样是欲境，并以“欲乐应当享用、应当受用、应当亲近、应当追求，享受欲乐者增长世间，增长世间者广积福德”之见为依据，不舍弃此见解而造作业，未来将获得且将受用者。“这二者都被尘垢所染污”者，谓已得与当得二者都被贪等尘垢所染污。当享受已获得的欲事时，就被贪尘所染污；当未来果报现前、心生忧苦时，则被嗔尘所染污；在两种情况下都被痴尘所染污。那么，这被尘垢所染污的是谁呢？（经文）说：“病者随学者”——即因欲求而为烦恼所苦恼者，以及因其果报而为苦所苦恼者，此二者皆因渴求对治，却仍随学于烦恼及其果报。

Tathā yañca pattanti yaṃ acelakavatādivasena pattaṃ attaparitāpanaṃ. Yañca pattabbanti yaṃ micchādiṭṭhikammasamādānahetu apāyesu pattabbaṃ phalaṃ. Ubhayametaṃ rajānukiṇṇanti tadubhayaṃ dukkharajānukiṇṇaṃ. Āturassāti kāyakilamathena dukkhāturassa. Anusikkhatoti micchādiṭṭhiṃ, tassā samādāyake puggale ca anusikkhato.

同样地，所谓“已获得”，是指因裸形外道等禁戒而获得的自我折磨。所谓“当获得”，是指因受持邪见之业，而在恶趣中当获得的果报。所谓“这二者都被尘垢所染污”，是指那二者都被苦尘所染污。所谓“病者”，是指因身体疲惫而为苦所苦恼者。所谓“随学者”，是指随学邪见，以及随学受持邪见的个人。

Ye ca sikkhāsārāti yehi yathāsamādinnaṃ sīlabbatādisaṅkhātaṃ sikkhaṃ sārato gahetvā ‘‘iminā saṃsārasuddhī’’ti kathitā. Tenāha – sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasārāti. Tattha yaṃ ‘‘na karomī’’ti oramati, taṃ sīlaṃ, visabhojanakicchācaraṇādikaṃ vataṃ, sākabhakkhatādijīvikā jīvitaṃ, methunavirati brahmacariyaṃ, etesaṃ anutiṭṭhanaṃ upaṭṭhānaṃ, bhūtapiṇḍakaparibhaṇḍādivasena khandhadevasivādiparicaraṇaṃ vā upaṭṭhānaṃ, evametehi yathāvuttehi sīlādīhi saṃsārasuddhi hotīti tāni sārato gahetvā ṭhitā samaṇabrāhmaṇā sikkhāsārā sīlabbataṃ jīvitaṃ brahmacariyaṃ ‘‘upaṭṭhānasārā’’ti veditabbā. Ayameko antoti ayaṃ sīlabbataparāmāsavasena attakilamathānuyogasaṅkhāto majjhimāya paṭipattiyā uppathabhūto lāmakaṭṭhena ca eko anto. Ayaṃ dutiyo antoti ayaṃ kāmasukhallikānuyogo kāmesu pātabyatāpattisaṅkhāto dutiyo vuttanayena anto.

“那些以修习为要者”，指那些执取由戒禁等构成的修习为核心，并宣称“依此可净化轮回”的人。因此说：“戒禁、生计、梵行、侍奉为要”。于此，“我不作”而止息的，是为戒；食用不净食等苦行，是为禁(vata)；以食菜等为生，是为生计；远离淫行，是为梵行；履行这些，是为侍奉；或者以供养鬼神食物、资具等方式侍奉蕴神、湿婆(Siva)等，亦为侍奉。如此，认为通过上述的戒等可以净化轮回，那些执取此为核心而安住的沙门、婆罗门，当知他们就是“以戒禁、生计、梵行、侍奉为要者”。“此为一端”，指此由戒禁取所构成的自苦行，是中道的歧途，且因其低劣而为一端。“此为第二端”，指此欲乐享受，名为易堕于诸欲，依前述之理，是为第二端。

Iccete ubho antāti kāmasukhallikānuyogo attakilamathānuyogo ca iti ete ubho antā. Te ca kho etarahi patte, āyatiṃ pattabbe ca kilesadukkharajānukiṇṇe kāmaguṇe attaparitāpane ca allīnehi kilesadukkhāturānaṃ anusikkhantehi, sayañca [Pg.320] kilesadukkhāturehi paṭipajjitabbattā lāmakā uppathabhūtā cāti antā. Kaṭasivaḍḍhanāti andhaputhujjanehi abhikaṅkhitabbaṭṭhena kaṭasisaṅkhātānaṃ taṇhāavijjānaṃ abhivaḍḍhanā. Kaṭasiyo diṭṭhiṃ vaḍḍhentīti tā pana kaṭasiyo nānappakāradiṭṭhiṃ vaḍḍhenti. Vatthukāmesu assādānupassino hi te pajahituṃ asakkontassa taṇhāavijjāsahakārīkāraṇaṃ labhitvā ‘‘natthi dinna’’ntiādinā (dha. sa. 1221; vibha. 938) natthikadiṭṭhiṃ akiriyadiṭṭhiṃ ahetukadiṭṭhiñca gaṇhāpenti, attaparitāpanaṃ anuyuttassa pana avijjātaṇhāsahakārīkāraṇaṃ labhitvā ‘‘sīlena suddhi vatena suddhī’’tiādinā attasuddhiabhilāsena sīlabbataparāmāsadiṭṭhiṃ gaṇhāpenti. Sakkāyadiṭṭhiyā pana tesaṃ paccayabhāvo pākaṭoyeva. Evaṃ antadvayūpanissayena taṇhāavijjānaṃ diṭṭhivaḍḍhakatā veditabbā. Keci pana ‘‘kaṭasīti pañcannaṃ khandhānaṃ adhivacana’’nti vadanti. Tesaṃ yadaggena tato antadvayato saṃsārasuddhi na hoti, tadaggena te upādānakkhandhe abhivaḍḍhetīti adhippāyo. Apare pana ‘‘kaṭasivaḍḍhanā’’ti padassa ‘‘aparāparaṃ jarāmaraṇehi sivathikavaḍḍhanā’’ti atthaṃ vadanti. Tehipi antadvayassa saṃsārasuddhihetubhāvābhāvoyeva vutto, kaṭasiyā pana diṭṭhivaḍḍhanakāraṇabhāvo vattabbo.

此二者即是二边：欲乐随逐(kāmasukhallikānuyoga)与自我折磨随逐(attakilamathānuyoga)。此二边，即为烦恼与苦之尘垢所染的欲乐及自我折磨，为执着于此、为烦恼与苦所恼者所仿效，且因其由自身为烦恼与苦所恼者所奉行，故是低劣、已成邪道的边。“增长冢墓”(kaṭasivaḍḍhanā)者，是因其为盲昧凡夫所希求，故为被称为“冢墓”的贪爱与无明之增长。此等冢墓增长诸见，即彼等冢墓增长种种见。于事欲中随观味着之人，因无法舍离，获得贪爱与无明为助缘，而执取“无有布施”等无有见、无作见及无因见；而专于自我折磨者，获得无明与贪爱为助缘，出于自我清净之欲，而执取“以戒得净，以行得净”等戒禁取见。而彼等作为有身见之缘，则甚为明显。如是，当知依于二边，贪爱与无明增长诸见。有人则说：“‘冢墓’(kaṭasi)是五蕴的异名。”其意为：由彼二边，轮回不得清净，以此之故，彼等增长诸取蕴。又有人说：“‘增长冢墓’(kaṭasivaḍḍhanā)一词，其义为‘由接连不断的老死而增长尸林’。”彼等亦说二边非轮回清净之因，而冢墓(kaṭasi)实为增长诸见之因。

Ete te ubho ante anabhiññāyāti te ete yathāvutte ubhopi ante ajānitvā ‘‘ime antā te ca evaṃgahitā evaṃanuṭṭhitā evaṃgatikā evaṃabhisamparāyā’’ti evaṃ ajānanahetu ajānanakāraṇā. ‘‘Paññāya cassa disvā āsavā parikkhīṇā’’tiādīsu (pu. pa. 208; a. ni. 9.43) viyassa hetuatthatā daṭṭhabbā. Olīyanti eketi eke kāmasukhānuyogavasena saṅkocaṃ āpajjanti. Atidhāvanti eketi eke attakilamathānuyogavasena atikkamanti. Kāmasukhamanuyuttā hi vīriyassa akaraṇato kosajjavasena sammāpaṭipattito saṅkocamāpannatā olīyanti nāma, attaparitāpanamanuyuttā pana kosajjaṃ pahāya anupāyena vīriyārambhaṃ karontā sammāpaṭipattiyā atikkamanato atidhāvanti nāma, tadubhayaṃ pana tattha ādīnavādassanato. Tena vuttaṃ – ‘‘ubho ante anabhiññāya olīyanti eke atidhāvanti eke’’ti. Tattha taṇhābhinandanavasena olīyanti, diṭṭhābhinandanavasena atidhāvantīti veditabbaṃ.

“此二边未被遍知。”他们不知这两种如前所述的极端，即“这些极端如此被执取、如此被实行、有如此归趣、有如此来世”，由于如此不知，以不知为因缘故。在“以智慧见，诸漏已尽”等句中，应见其“因”义。有些人耽溺，是说有些人因欲乐随逐而退缩。有些人驰骋，是说有些人因自我折磨随逐而超越。耽著欲乐的人，因为不修精进，由于懈怠，从正行中退缩，这叫做耽溺；而勤于自我折磨的人，虽然舍弃了懈怠，却以不恰当的方式发起精进，超越了正行，这叫做驰骋。这两种情况，都是因为没有见到其中的过患。因此说：“未遍知二边，有些人耽溺，有些人驰骋。”其中应当知道：由于喜爱贪爱而耽溺，由于喜爱邪见而驰骋。

Atha [Pg.321] vā sassatābhinivesavasena olīyanti eke, ucchedābhinivesavasena atidhāvanti eke. Gosīlādivasena hi attaparitāpanamanuyuttā ekacce ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā, tattha nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassāmī’’ti sassatadassanaṃ abhinivisantā saṃsāre olīyanti nāma, kāmasukhamanuyuttā pana ekacce yaṃkiñci katvā indriyāni santappetukāmā lokāyatikā viya tadanuguṇaṃ ucchedadassanaṃ abhinivisantā anupāyena vaṭṭupacchedassa pariyesanato atidhāvanti nāma. Evaṃ sassatucchedavasenapi olīyanātidhāvanāni veditabbāni.

或者，有些人由于执着于常见而耽溺，有些人由于执着于断见而驰骋。因为有些人因牛戒等而专注于自我折磨，认为“我将通过这样的戒律、誓言、苦行或梵行成为天神，或者成为某一种天神，在那里，我将是常恒的、坚固的、永恒的、不变易的，将永远保持这样”，他们执着于常见，所以在轮回中耽溺；然而另一些人，像顺世论者一样沉溺于感官享乐，为了满足感官，不惜做任何事情，他们执着于与之相应的断见，由于以不正确的方式寻求断绝轮回，所以驰骋。这样，应该知道由于常见和断见所造成的耽溺和驰骋。

Ye ca kho te abhiññāyāti ye ca kho pana ariyapuggalā te yathāvutte ubho ante ‘‘ime antā evaṃgahitā evaṃanuṭṭhitā evaṃgatikā evaṃabhisamparāyā’’ti abhivisiṭṭhena ñāṇena vipassanāsahitāya maggapaññāya jānitvā majjhimapaṭipadaṃ sammāpaṭipannā, tāya sammāpaṭipattiyā. Tatra ca nāhesunti tatra tasmiṃ antadvaye patitā na ahesuṃ, taṃ antadvayaṃ pajahiṃsūti attho. Tena ca nāmaññiṃsūti tena antadvayapahānena ‘‘mama idaṃ antadvayapahānaṃ, ahaṃ antadvayaṃ pahāsiṃ, iminā antadvayapahānena seyyo’’tiādinā taṇhādiṭṭhimānamaññanāvasena na amaññiṃsu sabbamaññanānaṃ sammadeva pahīnattā. Ettha ca aggaphale ṭhite ariyapuggale sandhāya ‘‘tatra ca nāhesuṃ, tena ca nāmaññiṃsū’’ti atītakālavasena ayaṃ desanā pavattā, maggakkhaṇe pana adhippete vattamānakālavaseneva vattabbaṃ siyā. Vaṭṭaṃ tesaṃ natthi paññāpanāyāti ye evaṃ pahīnasabbamaññanā uttamapurisā, tesaṃ anupādāparinibbutānaṃ kammavipākakilesavasena tividhampi vaṭṭaṃ natthi paññāpanāya, vattamānakkhandhabhedato uddhaṃ anupādāno viya jātavedo apaññattikabhāvameva gacchatīti attho.

经文中的“那些真正遍知者”，是指那些圣人(ariyapuggalā)，他们正如所说，以殊胜的智慧，结合观(vipassanā)的道智，了知这两种极端：“这些极端如此被执取、如此被实践、如此趣向、如此导致来世”，他们正确地行于中道，通过那正确的修行。他们不堕入那两种极端中，即是说，他们已舍弃那两种极端。他们也不因舍弃那两种极端，而以贪、见、慢等方式思量：“这是我舍弃极端，我已舍弃极端，我因此舍弃极端而更优越”等等，因为一切思量都已彻底断除。在此，是针对已安住于究竟果位的圣人，才以过去时的角度说“他们不堕入，也不因此而思量”；若是指道之刹那，则应以现在时来表达。对于那些如此断除一切思量的最上士，他们无取而般涅槃后，由业、异熟、烦恼所构成的三种轮回(vaṭṭa)便无从安立。即是说，从现有诸蕴坏灭之后，无取者(anupādāno)如同熄灭的火(jātavedo)般，走向无法安立(apaññattika)的状态。

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

第八经释义终。

9. Upātidhāvantisuttavaṇṇanā

9. 奔逐经释义

59. Navame [Pg.322] rattandhakāratimisāyanti rattiyaṃ andhakāre mahātimisāyaṃ. Rattīpi hi andhakāravirahitā hoti, yā puṇṇamāya ratti juṇhobhāsitā. Andhakāropi ‘‘timisā’’ti na vattabbo hoti abbhamahikādiupakkilesavirahite deve. Mahandhakāro hi ‘‘timisā’’ti vuccati. Ayaṃ pana amāvasī ratti devo ca meghapaṭalasañchanno. Tena vuttaṃ – ‘‘rattandhakāratimisāyanti rattiyā andhakāre mahātimisāya’’nti. Abbhokāseti appaṭicchanne okāse vihāraṅgaṇe. Telappadīpesu jhāyamānesūti telapajjotesu jalamānesu.

59. 第九，“于夜之黑、大暗中”(rattandhakāratimisāyaṃ)，是说于夜晚的黑暗、甚深的幽暗中。因为夜晚也有无黑暗之时，如为月光所照亮的满月之夜。当天空无云、雾等障时，黑暗亦不得称为“幽暗”(timisā)。甚深的黑暗才被称为“幽暗”。而此是新月之夜，天空又为云层所覆。是故说——“于夜之黑、大暗中，即于夜晚的黑暗、甚深的幽暗中”。“于露天”(abbhokāse)，是说于无遮蔽的寺院庭院空地。“当油灯燃烧时”(telappadīpesu jhāyamānesu)，是说当油灯点燃照亮时。

Nanu ca bhagavato byāmappabhā pakatiyā byāmamattappadesaṃ abhibyāpetvā candimasūriyālokaṃ abhibhavitvā ghanabahalaṃ buddhālokaṃ vissajjentī andhakāraṃ vidhamitvā tiṭṭhati, kāyappabhāpi nīlapītādivasena chabbaṇṇaghanabuddharasmiyo vissajjetvā pakatiyāva samantato asītihatthappadesaṃ obhāsentī tiṭṭhati, evaṃ buddhālokeneva ekobhāsabhūte bhagavato nisinnokāse padīpakaraṇe kiccaṃ natthīti? Saccaṃ natthi, tathāpi puññatthikā upāsakā bhagavato bhikkhusaṅghassa ca pūjākaraṇatthaṃ devasikaṃ telappadīpaṃ upaṭṭhapenti. Tathā hi vuttaṃ – sāmaññaphalepi ‘‘ete maṇḍalamāle dīpā jhāyantī’’ti (dī. ni. 1.159). ‘‘Rattandhakāratimisāya’’nti idampi tassā rattiyā sabhāvakittanatthaṃ vuttaṃ, na pana bhagavato nisinnokāsassa andhakārabhāvato. Pūjākaraṇatthameva hi tadāpi upāsakehi padīpā kāritā.

难道不是这样吗？世尊的丈光，自然遍照一寻之地，超越日月之光，放射出浓厚佛光而驱散黑暗；其身光亦自然放出青、黄等六色浓厚佛光，普遍照耀周遭八十肘之地。如此，在佛光融为一片的世尊安坐之处，点灯应无必要了吧？诚然无此必要。然为求福德，优婆塞们仍为供养世尊及比丘僧团而日日供奉油灯。正如在《沙门果经》(Sāmaññaphala Sutta, DN 2)中所说：“在圆形会堂里，这些灯正在燃烧。”而“于夜之黑、大暗中”一语，亦是为说明彼夜的自然状况而说，并非因世尊安坐之处有黑暗。当时优婆塞们令人点灯，实纯为供养而已。

Tasmiñhi divase sāvatthivāsino bahū upāsakā pātova sarīrapaṭijagganaṃ katvā vihāraṃ gantvā uposathaṅgāni samādiyitvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā nagaraṃ pavisitvā mahādānāni pavattetvā bhagavantaṃ bhikkhusaṅghañca anugantvā nivattitvā attano attano gehāni gantvā sayampi paribhuñjitvā suddhavatthanivatthā suddhuttarāsaṅgā gandhamālādihatthā vihāraṃ gantvā bhagavantaṃ pūjetvā keci manobhāvanīye bhikkhū payirupāsantā keci yonisomanasikarontā divasabhāgaṃ vītināmesuṃ. Te sāyanhasamaye bhagavato santike dhammaṃ sutvā satthari dhammasabhāmaṇḍapato paṭṭhāya [Pg.323] gandhakuṭisamīpe ajjhokāse paññattavarabuddhāsane nisinne, bhikkhusaṅghe ca bhagavantaṃ upasaṅkamitvā payirupāsante uposathavisodhanatthañceva yonisomanasikāraparibrūhanatthañca nagaraṃ agantvā vihāreyeva vasitukāmā ohīyiṃsu. Atha te bhagavato bhikkhusaṅghassa ca pūjākaraṇatthaṃ bahū telappadīpe āropetvā satthāraṃ upasaṅkamitvā vanditvā bhikkhusaṅghassa ca añjaliṃ katvā bhikkhūnaṃ pariyante nisinnā kathaṃ samuṭṭhāpesuṃ, ‘‘bhante, ime titthiyā nānāvidhāni diṭṭhigatāni abhinivissa voharanti, tathā voharantā ca kadāci sassataṃ, kadāci asassataṃ, ucchedādīsu aññataranti ekasmiṃyeva aṭṭhatvā navanavāni diṭṭhigatāni ‘idameva saccaṃ moghamañña’nti paggayha tiṭṭhanti ummattakasadisā, tesaṃ tathā abhiniviṭṭhānaṃ kā gati, ko abhisamparāyo’’ti. Tena ca samayena bahū paṭaṅgapāṇakā patantā patantā tesu telappadīpesu nipatanti. Tena vuttaṃ – ‘‘tena kho pana samayena sambahulā adhipātakā’’tiādi.

那天，舍卫城(Sāvatthī)的许多优婆塞清早起来整理仪容后，前往寺院受持布萨，邀请以世尊为首的比丘僧团，然后进入城中广行布施，之后跟随世尊和比丘僧团返回，各自回家用餐。他们身穿洁净的白衣，披着干净的上衣，手持香花等供品，再次前往寺院礼敬世尊。有些人亲近心仪的比丘，有些人则行如理作意(yonisomanasikāra)，就这样度过了白天。傍晚时分，他们听闻世尊说法，当时世尊坐在法堂(dhammasabhāmaṇḍapa)与香室(gandhakuṭi)附近，于空地上所设的尊贵佛座上，比丘僧团也围绕着世尊。为了清净布萨，也为了增长如理作意，这些优婆塞不回城里，而是选择留在寺院。他们为了供养世尊和比丘僧团，点燃了许多油灯，然后走到世尊面前顶礼，又向比丘僧团合掌致敬，坐在比丘们的外围，开始谈论：“尊者，那些外道执着于各种不同的见解而到处宣扬，他们这样宣扬的时候，有时说是常恒的，有时说是断灭的，他们抓住断见等等的其中一种，却又不断提出新的见解，并且高喊‘只有这个才是真理，其他的都是虚假的’，就像疯子一样。对于他们这样执迷不悟的人，死后会去哪里呢？他们的未来会怎么样呢？”恰巧当时有许多飞蛾之类的虫子飞来飞去，不断地掉进那些油灯里。因此经中说：“那时，有许多飞蛾……”等等。

Tattha adhipātakāti paṭaṅgapāṇakā, ye ‘‘salabhā’’tipi vuccanti. Te hi dīpasikhaṃ adhipatanato ‘‘adhipātakā’’ti adhippetā. Āpātaparipātanti āpātaṃ paripātaṃ, āpatitvā āpatitvā paripatitvā paripatitvā, abhimukhapātañceva paribbhamitvā pātañca katvāti attho. ‘‘Āpāthe paripāta’’nti keci paṭhanti, āpāthe padīpassa attano āpāthagamane sati paripatitvā paripatitvāti attho. Anayanti avaḍḍhiṃ dukkhaṃ. Byasananti vināsaṃ. Purimapadena hi maraṇamattaṃ dukkhaṃ, pacchimapadena maraṇaṃ tesaṃ dīpeti. Tattha keci pāṇakā saha patanena mariṃsu, keci maraṇamattaṃ dukkhaṃ āpajjiṃsu.

在此，“扑火虫”(adhipātaka)是指那些也被称为“飞蛾”(salabha)的小生物。因为它们扑向灯焰，所以被称为“扑火虫”。“扑打坠落”(āpātaparipāta)是指一次又一次地扑过去又掉下来，意思是既有直冲过去的坠落，也有盘旋之后的坠落。有些人读作“在火焰中坠落”(āpāthe paripāta)，意思是当它们进入灯火的范围时，便一次又一次地坠落。“祸患”(anaya)是指衰损和痛苦。“灾难”(byasana)是指毁灭。前一个词说明它们遭受濒临死亡的痛苦，后一个词则表明它们的死亡。其中，有些小生物在坠落的时候就死了，有些则只是遭受濒临死亡的痛苦。

Etamatthaṃ viditvāti etaṃ adhipātakapāṇakānaṃ attahitaṃ ajānantānaṃ attupakkamavasena niratthakabyasanāpattiṃ viditvā tesaṃ viya diṭṭhigatikānaṃ diṭṭhābhinivesena anayabyasanāpattidīpakaṃ imaṃ udānaṃ udānesi.

了知此义后，世尊了知彼扑火虫不知自利，因自身的行为而遭受无益的灾难；又了知那些执持邪见者，如同它们一般，因对邪见的执着而陷入祸患与灾难，为开示此义，便说了这段优陀那(udāna)。

Tattha upātidhāvanti na sāramentīti sīlasamādhipaññāvimuttiādibhedaṃ sāraṃ na enti, catusaccābhisamayavasena na adhigacchanti. Tasmiṃ pana saupāye sāre tiṭṭhanteyeva vimuttābhilāsāya taṃ upentā viya hutvāpi diṭṭhivipallāsena atidhāvanti atikkamitvā gacchanti, pañcupādānakkhandhe ‘‘niccaṃ [Pg.324] subhaṃ sukhaṃ attā’’ti abhinivisitvā gaṇhantāti attho. Navaṃ navaṃ bandhanaṃ brūhayantīti tathā gaṇhantā ca taṇhādiṭṭhisaṅkhātaṃ navaṃ navaṃ bandhanaṃ brūhayanti vaḍḍhayanti. Patanti pajjotamivādhipātakā, diṭṭhe sute itiheke niviṭṭhāti evaṃ taṇhādiṭṭhibandhanehi baddhattā eke samaṇabrāhmaṇā diṭṭhe attanā cakkhuviññāṇena diṭṭhidassaneneva vā diṭṭhe anussavūpalabbhamatteneva ca sute ‘‘itiha ekantato evameta’’nti niviṭṭhā diṭṭhābhinivesena ‘‘sassata’’ntiādinā abhiniviṭṭhā, ekantahitaṃ vā nissaraṇaṃ ajānantā rāgādīhi ekādasahi aggīhi ādittaṃ bhavattayasaṅkhātaṃ aṅgārakāsuṃyeva ime viya adhipātakā imaṃ pajjotaṃ patanti, na tato sīsaṃ ukkhipituṃ sakkontīti attho.

于此，“过度追逐而不触及核心”（upātidhāvanti na sāramanti），是指不触及戒、定、慧、解脱等种种核心，不能通过四圣谛的现观而证得。然而，他们虽似为求解脱而趋近，却因见颠倒而越过、错过，执取五取蕴为“常、净、乐、我”而牢牢抓住，此是其义。“不断增长新的束缚”（navaṃ navaṃ bandhanaṃ brūhayanti），是指如此执取者，增长着名为贪爱与邪见的新束缚，使其增广。“如飞蛾扑火，一些人于所见所闻固执己见”（Patanti pajjotamivādhipātakā, diṭṭhe sute itiheke niviṭṭhā），是指：一些沙门、婆罗门因贪爱与邪见的束缚，仅凭眼识所见或仅凭听闻传言，便断言“此事绝对如此”，由于固执于所见而执着于“常恒”等邪见，或者因为不知究竟的出离之道，被以贪等为首的十一火所燃烧，如同飞蛾坠入名为三有的炽热炭坑，无法从中抬起头来，此是其义。

Navamasuttavaṇṇanā niṭṭhitā.

第九经释义终。

10. Uppajjantisuttavaṇṇanā

10. 生起经释义

60. Dasame yāvakīvanti yattakaṃ kālaṃ. Yatoti yadā, yato paṭṭhāya, yasmiṃ kāleti vā attho. Evametaṃ, ānandāti, ānanda, tathāgate uppanne tathāgatassa tathāgatasāvakānaṃyeva ca lābhasakkāro abhivaḍḍhati, titthiyā pana nittejā vihatappabhā pahīnalābhasakkārā hontīti yaṃ tayā vuttaṃ, etaṃ evaṃ, na etassa aññathābhāvo. Cakkavattino hi cakkaratanassa pātubhāvena loko cakkaratanaṃ muñcitvā aññattha pūjāsakkārasammānaṃ na pavatteti, cakkaratanameva pana sabbo loko sabbabhāvehi sakkaroti garuṃ karoti māneti pūjeti. Iti vaṭṭānusāripuññamattanissandassapi tāva mahanto ānubhāvo, kimaṅgaṃ pana vivaṭṭānusāripuññaphalūpatthambhassa anantāparimeyyaguṇagaṇādhārassa buddharatanassa dhammaratanassa saṅgharatanassa cāti dasseti.

60. 在第十经中，“yato”（从何时起）意为“yadā”（当……之时）、“yato paṭṭhāya”（从……开始）或“yasmiṃ kāle”（在……时期）。阿难，你所说“如来出世时，如来及其声闻弟子们的利养恭敬增长，而外道则失去光辉，失去威势，失去利养恭敬”，事情正是如此，不会有其他情况。因为转轮王(Cakkavattī)的轮宝出现时，世人便舍弃对其他事物的供养、恭敬与尊重，而以各种方式礼敬、尊重、尊敬、崇拜轮宝。由此显示，即使仅仅是随顺轮回的福德的些微流溢，其威德尚且如此巨大，更何况是助益于解脱的功德果报，以及作为无量无数功德之所依的佛宝、法宝、僧宝呢？

Bhagavā hi sammāsambodhiṃ patvā pavattavaradhammacakko anukkamena loke ekasaṭṭhiyā arahantesu jātesu saṭṭhi arahante janapadacārikāya vissajjetvā uruvelaṃ patvā uruvelakassapappamukhe sahassajaṭile arahatte patiṭṭhāpetvā tehi parivuto laṭṭhivanuyyāne nisīditvā bimbisārappamukhānaṃ aṅgamagadhavāsīnaṃ dvādasa nahutāni sāsane otāretvā yadā rājagahe vihāsi, tato paṭṭhāya bhagavato bhikkhusaṅghassa [Pg.325] ca yathā yathā uparūpari uḷāralābhasakkāro abhivaḍḍhati, tathā tathā sabbatitthiyānaṃ lābhasakkāro parihāyi eva.

世尊证得无上正等正觉，转动殊胜法轮后，当世间相继出现六十一位阿罗汉时，便派遣六十位阿罗汉去各地游化，自己则前往优楼频螺，度化了以优楼频螺迦叶为首的一千名结发苦行者证得阿罗汉果。世尊被他们围绕着，坐于杖林(Laṭṭhivana)中，又度化了以频婆娑罗王为首的十二万名鸯伽(Aṅga)与摩揭陀居民进入佛法。自世尊住于王舍城起，世尊与比丘僧团的利养恭敬越是增长，所有外道的利养恭敬便越是衰减。

Athekadivasaṃ āyasmā ānando divāṭṭhāne nisinno bhagavato ca ariyasaṅghassa ca sammāpaṭipattiṃ paccavekkhitvā pītisomanassajāto ‘‘kathaṃ nu kho titthiyāna’’nti tesaṃ paṭipattiṃ āvajjesi. Athassa nesaṃ sabbathāpi duppaṭipattiyeva upaṭṭhāsi. So ‘‘evaṃmahānubhāve nāma puññūpanissayassa dhammānudhammappaṭipattiyā ca ukkaṃsapāramippatte bhagavati, ariyasaṅghe ca dharante kathaṃ ime aññatitthiyā evaṃ duppaṭipannā akatapuññā varākā lābhino sakkatā bhavissantī’’ti titthiyānaṃ lābhasakkārahāniṃ nissāya kāruññaṃ uppādetvā atha attano parivitakkaṃ ‘‘yāvakīvañca, bhante’’tiādinā bhagavato ārocesi. Bhagavā ca taṃ, ‘‘ānanda, tayā micchā parivitakkita’’nti avatvā suvaṇṇāliṅgasadisaṃ gīvaṃ unnāmetvā supupphitasatapattasassirikaṃ mahāmukhaṃ abhippasannataraṃ katvā ‘‘evametaṃ, ānandā’’ti sampahaṃsitvā ‘‘yāvakīvañcā’’tiādinā tassa vacanaṃ paccanumodi. Tena vuttaṃ – ‘‘atha kho āyasmā ānando…pe… bhikkhusaṅgho cā’’ti. Atha bhagavā tassaṃ aṭṭhuppattiyaṃ atītepi mayi anuppanne ekacce nīcajanā sammānaṃ labhitvā mama uppādato paṭṭhāya hatalābhasakkārā ahesunti bāverujātakaṃ (jā. 1.4.153 ādayo) kathesi.

有一天，具寿阿难在日间住处静坐时，观察世尊与圣僧团的如法修行，内心生起喜悦与满足。他想：“那些外道是如何修行的呢？”于是思惟他们的行径。结果，他发现他们的行径完全不如法。他想：“世尊具足如此大威德，以福德为依止，于法随法行已达究竟圆满；圣僧团亦持守正法。在他们面前，这些外道为何如此不如法修行？这些无福德的可怜人，怎能获得利养与恭敬呢？”想到外道们将失去利养与恭敬，他内心生起悲悯，便将自己的思惟，即“世尊，只要……”等，禀告世尊。世尊没有说：“阿难，你思惟错了。”而是像金像般扬起脖颈，使面容如盛开的百瓣莲花般更为明净，欣然说道：“正是如此，阿难。”并以“只要……”等语随喜了他的话。因此经中说：“那时，具寿阿难……比丘僧团亦然……”于是，世尊就此事因缘，讲述了《巴维鲁本生》(Bāverujātaka)，说明在过去我未出世时，有些卑劣之人虽得恭敬；但自我出现后，他们便失去了利养与恭敬。

Etamatthaṃ viditvāti diṭṭhigatikānaṃ tāva sakkārasammāno yāva na sammāsambuddhā loke uppajjanti, tesaṃ pana uppādato paṭṭhāya te hatalābhasakkārā nippabhā nittejāva honti, duppaṭipattiyā dukkhato ca na muccantīti etamatthaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

了知此义（Etamatthaṃ viditvā）后，只要世间尚未有正等觉者出现，持邪见者便能获得恭敬与尊重。然而，自从正等觉者出现后，他们便失去利养与恭敬，变得毫无光彩与威力。由于不如法修行，他们也无法从痛苦中解脱。世尊完全了知此义（etamatthaṃ sabbākārato viditvā），为了阐明其意义，宣说了此自说偈。

Tattha obhāsati tāva so kimīti so khajjūpanakakimi tāvadeva obhāsati jotati dibbati. Yāva na unnamate pabhaṅkaroti tīsupi mahādīpesu ekakkhaṇe ālokakaraṇena ‘‘pabhaṅkaro’’ti laddhanāmo sūriyo yāva na uggamati na udeti. Anuggate hi sūriye laddhokāsā khajjūpanakā viparivattamānāpi kaṇṭakaphalasadisā tamasi vijjotanti. Sa verocanamhi uggate, hatappabho hoti na cāpi bhāsatīti samantato [Pg.326] andhakāraṃ vidhamitvā kiraṇasahassena virocanasabhāvatāya verocananāmake ādicce uṭṭhite so khajjūpanako hatappabho nittejo kāḷako hoti, rattandhakāre viya na bhāsati na dibbati.

在那里，那种虫子，即萤火虫(khajjūpanakakimi)，暂时地发光、照耀、闪烁，直到那能于一刹那间遍照三大洲而得名“破晓者”(Pabhaṅkara)的太阳升起为止。确实，当太阳还未升起时，获得机会的萤火虫即便四处飞动，也像带刺的果实一样在黑暗中闪耀。然而，当名为威罗遮那(Verocana)的太阳升起时，它便失去光芒，不再闪耀。这是说，当那以其遍照之性、用千道光芒驱散四方黑暗、名为“威罗遮那”的太阳升起时，萤火虫就失去光芒，毫无光彩，变得暗淡，不再像在深夜黑暗中那样发光、闪耀了。

Evaṃ obhāsitameva takkikānanti yathā tena khajjūpanakena sūriyuggamanato pureyeva obhāsitaṃ hoti, evaṃ takketvā vitakketvā parikappanamattena diṭṭhīnaṃ gahaṇato ‘‘takkikā’’ti laddhanāmehi titthiyehi obhāsitaṃ attano samayatejena dīpetvā adhiṭṭhitaṃ tāva, yāva sammāsambuddhā loke nuppajjanti. Na takkikā sujjhanti na cāpi sāvakāti yadā pana sammāsambuddhā loke uppajjanti, tadā diṭṭhigatikā na sujjhanti na sobhanti, na cāpi tesaṃ sāvakā sobhanti, aññadatthu vihatasobhā rattikhittā viya sarā na paññāyanteva. Atha vā yāva sammāsambuddhā loke nuppajjanti, tāvadeva takkikānaṃ obhāsitaṃ attano samayena jotanaṃ bālalāpanaṃ, na tato paraṃ. Kasmā? Yasmā na takkikā sujjhanti, na cāpi sāvakā. Te hi durakkhātadhammavinayā sammāpaṭipattirahitā na saṃsārato sujjhanti aniyyānikasāsanattā. Tenāha ‘‘duddiṭṭhī na dukkhā pamuccare’’ti. Takkikā hi ayāthāvaladdhikatāya duddiṭṭhino micchābhiniviṭṭhadiṭṭhikā viparītadassanā taṃ diṭṭhiṃ anissajjitvā saṃsāradukkhato na kadācipi muccantīti.

正如萤火虫于日出前发光，被称为“思辨者”(takkikā)者所宣说者亦复如是。此等外道仅凭思索、推究、臆想而执取诸见，故得“思辨者”之名。只要正等觉者未出现于世，彼等便以自宗之光辉照耀，并固守其说。思辨者不得清净，其声闻(sāvaka)亦然。然当正等觉者出现于世时，具邪见者既不清净，亦无光彩，其声闻亦然，犹如夜中所射之箭，黯然无光，不复可见。换言之，只要正等觉者未出现于世，思辨者之所说，仅凭自宗而放光，实乃愚者之戏论，不过如此而已。何以故？因思辨者不得清净，其声闻亦然。彼等之法与律(dhammavinayā)为不善说，缺乏正当修行，其教法不能导出解脱，故无法从轮回中清净。是故言：“具邪见者，不从苦解脱”。思辨者们因所持不实，故为具邪见者、执持错误之见者、具颠倒见者，若不舍此见，则永不得从轮回之苦中解脱。

Dasamasuttavaṇṇanā niṭṭhitā.

第十经释义终。

Niṭṭhitā ca jaccandhavaggavaṇṇanā.

生盲品释义终。

7. Cūḷavaggo

7. 小品

1. Paṭhamalakuṇḍakabhaddiyasuttavaṇṇanā

1. 第一侏儒跋提经释义

61. Cūḷavaggassa [Pg.327] paṭhame lakuṇḍakabhaddiyanti ettha bhaddiyoti tassa āyasmato nāmaṃ, kāyassa pana rassattā ‘‘lakuṇḍakabhaddiyo’’ti naṃ sañjānanti. So kira sāvatthivāsī kulaputto mahaddhano mahābhogo rūpena apāsādiko dubbaṇṇo duddasiko okoṭimako. So ekadivasaṃ satthari jetavane viharante upāsakehi saddhiṃ vihāraṃ gantvā dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampado satthu santike kammaṭṭhānaṃ gahetvā vipassanāya kammaṃ karonto sotāpattiphalaṃ pāpuṇi. Tadā sekkhā bhikkhū yebhuyyena āyasmantaṃ sāriputtaṃ upasaṅkamitvā uparimaggatthāya kammaṭṭhānaṃ yācanti, dhammadesanaṃ yācanti, pañhaṃ pucchanti. So tesaṃ adhippāyaṃ pūrento kammaṭṭhānaṃ ācikkhati, dhammaṃ deseti, pañhaṃ vissajjeti. Te ghaṭentā vāyamantā appekacce sakadāgāmiphalaṃ, appekacce anāgāmiphalaṃ, appekacce arahattaṃ, appekacce tisso vijjā, appekacce chaḷabhiññā, appekacce catasso paṭisambhidā adhigacchanti. Te disvā lakuṇḍakabhaddiyopi sekho samāno kālaṃ ñatvā attano cittakallatañca sallekhañca paccavekkhitvā dhammasenāpatiṃ upasaṅkamitvā katapaṭisanthāro sammodamāno dhammadesanaṃ yāci. Sopissa ajjhāsayassa anurūpaṃ kathaṃ kathesi. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā sāriputto āyasmantaṃ lakuṇḍakabhaddiyaṃ anekapariyāyena dhammiyā kathāya sandassetī’’tiādi.

61. 于《小品》第一则“矮跋提”中，跋提是那位具寿的名字，因其身材矮小，人们便称他为“矮跋提”。据说，他是一位舍卫城(Sāvatthī)的良家子，大富大有，然相貌不端、肤色不佳、其貌不扬，且身材矮小。一日，世尊住于祇陀林(Jetavana)时，他与众优婆塞(upāsaka)一同前往寺院，听闻法说后，生起信心而出家。受具足戒后，他于世尊处领受业处，修习观(vipassanā)，证得须陀洹果。当时，众多有学比丘(bhikkhu)常去拜见具寿舍利弗(Sāriputta)，为求更高道果，而请求业处、法说及请示问题。具寿舍利弗满足他们的意愿，为之开示业处、讲说法要、解答疑问。他们精勤努力，其中一些人证得斯陀含果，一些人证得阿那含果，一些人证得阿罗汉果，一些人得三明，一些人得六神通，一些人得四无碍解。矮跋提见此，虽仍为有学，但知时机已至，在审视自己的心之善巧与少欲后，便去拜见法将舍利弗，行问候礼后，请求开示法要。舍利弗亦随其意乐为之说法。是故经中说：“尔时，具寿舍利弗以种种方便，为具寿矮跋提开示法要。”等。

Tattha anekapariyāyenāti ‘‘itipi pañcakkhandhā aniccā, itipi dukkhā, itipi anattā’’ti evaṃ anekehi kāraṇehi. Dhammiyā kathāyāti pañcannaṃ upādānakkhandhānaṃ udayabbayādipakāsaniyā dhammiyā kathāya. Sandassetīti tāniyeva aniccādilakkhaṇāni udayabbayādike ca sammā dasseti, hatthena gahetvā viya paccakkhato dasseti. Samādapetīti tattha [Pg.328] lakkhaṇārammaṇikaṃ vipassanaṃ sammā ādapeti, yathā vīthipaṭipannā hutvā pavattati, evaṃ gaṇhāpeti. Samuttejetīti vipassanāya āraddhāya saṅkhārānaṃ udayabbayādīsu upaṭṭhahantesu yathākālaṃ paggahaniggahasamupekkhaṇehi bojjhaṅgānaṃ anupavattanena bhāvanaṃ majjhimaṃ vīthiṃ otāretvā yathā vipassanāñāṇaṃ sūraṃ pasannaṃ hutvā vahati, evaṃ indriyānaṃ visadabhāvakaraṇena vipassanācittaṃ sammā uttejeti, visadāpanavasena vodapeti. Sampahaṃsetīti tathā pavattiyamānāya vipassanāya samappavattabhāvanāvasena ceva upariladdhabbabhāvanābalena ca cittaṃ sammā pahaṃseti, laddhassādavasena vā suṭṭhu toseti. Anupādāya āsavehi cittaṃ vimuccīti yathā yathā dhammasenāpati dhammaṃ deseti, tathā tathā tathalakkhaṇaṃ vipassantassa therassa ca desanānubhāvena, attano ca upanissayasampattiyā ñāṇassa paripākaṃ gatattā desanānusārena ñāṇe anupavattante kāmāsavādīsu kañci āsavaṃ aggahetvā maggapaṭipāṭiyāva anavasesato cittaṃ vimucci, arahattaphalaṃ sacchākāsīti attho.

其中“以多种方式”是指“五蕴是无常的，五蕴是苦的，五蕴是无我的”等众多理由。“法谈”是指开示五取蕴生灭等的如法之谈。“开示”是指正确地显示无常等相和生灭等，如同用手抓住一样直接地显示出来。“劝导”是指正确地引导在那里以相为所缘的观，使它像进入正道一样地运转，这样使它被掌握。“激励”是指在观开始时，当诸行的生灭等显现时，适时地以策励、抑制和舍来随顺觉支，使修行进入中道，如同观智勇猛而明净地流动一样，通过使诸根清明来正确地激励观心，以明晰的方式令其明净。“令欢喜”是指在那样的观进行时，以平等持续的修行力以及上层应得的修行力使心正确地欢喜，或因获得法味而极喜悦。“不执取诸漏而心得解脱”是指：当法将宣说佛法时，长老观照那样的相，由于说法的威力，以及自身依止的圆满、智慧的成熟，智慧随顺开示而转起，不执取任何欲漏等漏，仅依道的次第，心无余地解脱，证得了阿罗汉果——此即其义。

Etamatthaṃ viditvāti etaṃ āyasmato lakuṇḍakabhaddiyassa aññārādhanasaṅkhātaṃ atthaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

所谓“了知此义”，即是：全然了知具寿侏儒跋提(Lakuṇḍaka Bhaddiya)证得最终智的意义后，为阐明其义而说了此优陀那(udāna)。

Tattha uddhanti rūpadhātuyā arūpadhātuyā ca. Adhoti kāmadhātuyā. Sabbadhīti sabbasmimpi saṅkhāragate. Vippamuttoti pubbabhāge vikkhambhanavimuttiyā aparabhāge samucchedapaṭipassaddhivimuttīhi sabbappakārena vimutto. Ettha ca uddhaṃ vippamuttoti etena pañcuddhambhāgiyasaṃyojanapahānaṃ dasseti. Adho vippamuttoti etena pañcorambhāgiyasaṃyojanapahānaṃ. Sabbadhi vippamuttoti etena avasiṭṭhasabbākusalapahānaṃ dasseti. Atha vā uddhanti anāgatakālaggahaṇaṃ. Adhoti atītakālaggahaṇaṃ. Ubhayaggahaṇeneva tadubhayapaṭisaṃyuttattā paccuppanno addhā gahito hoti, tattha anāgatakālaggahaṇena anāgatakkhandhāyatanadhātuyo gahitā. Sesapadesupi eseva nayo. Sabbadhīti kāmabhedādike sabbasmiṃ bhave. Idaṃ vuttaṃ hoti – anāgato atīto paccuppannoti evaṃ tiyaddhasaṅgahite sabbasmiṃ bhave vippamuttoti.

其中，“上”是指色界和无色界，“下”是指欲界。“一切处”是指一切行。“解脱”是指先以镇伏解脱，后以断灭解脱和安息解脱而彻底解脱。在此，“向上解脱”表示断除五上分结，“向下解脱”表示断除五下分结，“一切处解脱”表示断除剩余的一切不善法。又或者，“上”是把握未来时，“下”是把握过去时。由于（现在时）与此二者相应，故把握此二者即已把握现在时。其中，通过把握未来时，即把握了未来的蕴、处、界。其余诸句亦同此理。“一切处”是指欲有等一切有。此谓，于未来、过去、现在如是三时所摄的一切有中解脱。

Ayaṃhamasmīti [Pg.329] anānupassīti yo evaṃ vippamutto, so rūpavedanādīsu ‘‘ayaṃ nāma dhammo ahamasmī’’ti diṭṭhimānamaññanāvasena evaṃ nānupassati. Tassa tathā dassane kāraṇaṃ natthīti adhippāyo. Atha vā ayaṃhamasmīti anānupassīti idaṃ yathāvuttāya vimuttiyā adhigamupāyadīpanaṃ. Tiyaddhasaṅgahite tebhūmake saṅkhāre ‘‘etaṃ mama, esohamasmi, eso me attā’’ti pavattanasabhāvāya maññanāya anadhiṭṭhānaṃ katvā ‘‘netaṃ mama, nesohamasmi, na me so attā’’ti evaṃ uppajjamānā yā pubbabhāgavuṭṭhānagāminī vipassanā, sā vimuttiyā padaṭṭhānaṃ. Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāyāti evaṃ dasahi saṃyojanehi sabbākusalehi ca sabbathā vimutto arahā ariyamaggādhigamanato pubbe supinantepi atiṇṇapubbaṃ kāmogho bhavogho diṭṭhogho avijjoghoti imaṃ catubbidhaṃ oghaṃ, saṃsāramahoghameva vā apunabbhavāya anupādisesāya nibbānāya udatāri uttiṇṇo, uttaritvā pāre ṭhitoti attho.

“不见‘此是我’”者，谓如此解脱之人，于色、受等法，不以见、慢、妄想而随观“此法是我”。其如此观，无有是因，此其义。或“不见‘此是我’”者，此为开示证得前述解脱之方便。对于包含于三时、属于三界的诸行，不执为“此是我的，此是我，此是我的我”此等生起自性之妄想，而生起“此非我的，此非我，此非我的我”之念，如是生起之前分出起观(vipassanā)，即为解脱之立足处。如是解脱者，“已渡暴流，前所未渡，为无再有”，其义为：阿罗汉从十结及一切不善法中完全解脱，于证得圣道前，纵于梦中亦未曾渡过者，即欲流、有流、见流、无明流此四种暴流，或轮回大暴流，为无再有、为无余依涅槃而向上渡过、已渡过，渡过而住于彼岸。

Paṭhamasuttavaṇṇanā niṭṭhitā.

第一经释义终。

2. Dutiyalakuṇḍakabhaddiyasuttavaṇṇanā

2. 第二矮子跋帝经释义

62. Dutiye sekhaṃ maññamānoti ‘‘sekho aya’’nti maññamāno. Tatrāyaṃ vacanattho – sikkhatīti sekho. Kiṃ sikkhati? Adhisīlaṃ adhicittaṃ adhipaññañca. Atha vā sikkhanaṃ sikkhā, sā etassa sīlanti sekho. So hi apariyositasikkhattā tadadhimuttattā ca ekantena sikkhanasīlo, na pariniṭṭhitasikkho asekho viya tattha paṭippassaddhussukko, nāpi vissaṭṭhasikkho pacurajano viya tattha anadhimutto. Atha vā ariyāya jātiyā tīsu sikkhāsu jāto, tattha vā bhavoti sekho. Bhiyyosomattāyāti pamāṇato uttari, pamāṇaṃ atikkamitvā adhikataranti attho. Āyasmā hi lakuṇḍakabhaddiyo paṭhamasutte vuttena vidhinā paṭhamovādena yathānisinnova āsavakkhayappatto. Dhammasenāpati pana tassa taṃ arahattappattiṃ anāvajjanena ajānitvā ‘‘sekhoyevā’’ti maññamāno appaṃ yācito bahuṃ [Pg.330] dadamāno uḷārapuriso viya bhiyyo bhiyyo anekapariyāyena āsavakkhayāya dhammaṃ kathetiyeva. Āyasmāpi lakuṇḍakabhaddiyo ‘‘katakicco dānāhaṃ, kiṃ iminā ovādenā’’ti acintetvā saddhammagāravena pubbe viya sakkaccaṃ suṇātiyeva. Taṃ disvā bhagavā gandhakuṭiyaṃ nisinnoyeva buddhānubhāvena yathā dhammasenāpati tassa kilesakkhayaṃ jānāti, tathā katvā imaṃ udānaṃ udānesi. Tena vuttaṃ ‘‘tena kho pana samayenā’’tiādi. Tattha yaṃ vattabbaṃ, taṃ anantarasutte vuttameva.

62. 第二段中，“认为有学”即思惟着“这是有学”。此处文义如下：修学，所以称为有学。修学什么呢？增上戒、增上心、增上慧。或者说，修习称为学，此学是其本性，所以称为有学。因为他修学尚未终了且专注于此，故完全以修学为性，不像修学已终的无学那样于彼处勤奋已息，也不像舍弃修学的众人那样于彼处不专注。或者说，由圣种生于三学中，或安住于彼处，所以称为有学。“更增上”即超越标准，超过限度更加殊胜的意思。具寿卢军达迦跋提（Lakuṇḍakabhaddiyo）在第一经中，以所说的方式，通过初次教诫，如其所坐即证得漏尽。然而法将舍利弗因未作意而不知他已证得阿罗汉果，认为“这还是位有学”，犹如慷慨之人，虽被少量请求却给予很多，一再以种种方式为他说漏尽之法。具寿卢军达迦跋提也不作是念：“我已办所作，何须此教诫？”，而是出于对正法的尊重，仍然如先前般恭敬谛听。世尊在香室中坐着，见到这种情况，就以佛陀的威神力，使法将舍利弗了知他烦恼已尽，便说出这自说语。因此说“那时”等等。此处应说之事，已在紧接的经中说过。

Gāthāyaṃ pana acchecchi vaṭṭanti anavasesato kilesavaṭṭaṃ samucchindi, chinne ca kilesavaṭṭe kammavaṭṭampi chinnameva. Byagā nirāsanti āsā vuccati taṇhā, natthi ettha āsāti nirāsaṃ, nibbānaṃ. Taṃ nirāsaṃ visesena agā adhigatoti byagā, aggamaggassa adhigatattā puna adhigamakāraṇena vinā adhigatoti attho. Yasmā taṇhā dukkhasamudayabhūtā, tāya pahīnāya appahīno nāma kileso natthi, tasmāssa taṇhāpahānaṃ savisesaṃ katvā dassento ‘‘visukkhā saritā na sandatī’’ti āha. Tassattho – catutthasūriyapātubhāvena viya mahānadiyo catutthamaggañāṇuppādena anavasesato visukkhā visositā taṇhāsaritā nadī na sandati, ito paṭṭhāya na pavattati. Taṇhā hi ‘‘saritā’’ti vuccati. Yathāha – ‘‘saritāni sinehitāni ca, somanassāni bhavanti jantuno’’ti (dha. pa. 341), ‘‘saritā visattikā’’ti (dha. sa. 1065; mahāni. 3) ca. Chinnaṃ vaṭṭaṃ na vattatīti evaṃ kilesavaṭṭasamucchedena chinnaṃ vaṭṭaṃ anuppādadhammataṃ avipākadhammatañca āpādanena upacchinnaṃ kammavaṭṭaṃ na vattati na pavattati. Esevanto dukkhassāti yadetaṃ sabbaso kilesavaṭṭābhāvato kammavaṭṭassa appavattanaṃ, so āyatiṃ vipākavaṭṭassa ekaṃseneva anuppādo eva sakalassāpi saṃsāradukkhassa anto paricchedo parivaṭumabhāvoti.

然而，在偈颂中，“断绝轮转”是指无余根除烦恼轮转，烦恼轮转既断，业轮转亦断。“已证无欲”(Byagā nirāsaṃ)是：渴爱(taṇhā)被称为“欲求”(āsā)，此处无“欲求”，即是“无欲”(nirāsaṃ)，也就是涅槃(nibbānaṃ)。“已证”(byagā)意为特别地证得了那“无欲”，因为已证得至上之道(aggamagga)，所以此证得无需再有证得之因。由于渴爱是苦之集起，断除它之后便无未断之烦恼，因此为了特别开示渴爱之断除，而说：“干涸之河流不再流淌。”其义是：如同第四个太阳出现时大河干涸一般，由第四道智(catutthamaggañāṇa)的生起，渴爱之河(taṇhāsaritā)被无余地干涸、枯竭，不再流淌，从此不再转起。渴爱被称为“河流”(saritā)，正如所说：“众生有诸流与诸爱，而生喜悦”(法句经 341)，又说：“河流是执着”(法集论 1065; 大义释 3)。“已断之轮转不再转起”意为：通过根除烦恼轮转，使业轮转达到不生起、不结果的状态，从而不再转动。“此即苦之终结”是说：由于完全没有烦恼轮转，业轮转不再转动，未来异熟轮转(vipākavaṭṭa)也必然不生，这即是所有轮回之苦(saṃsāradukkha)的终结、界限与止息。

Dutiyasuttavaṇṇanā niṭṭhitā.

第二经释义终。

3. Paṭhamasattasuttavaṇṇanā

3. 初七经释义

63. Tatiye kāmesūti vatthukāmesu. Ativelanti velaṃ atikkamitvā. Sattāti ayonisomanasikārabahulatāya vijjamānampi ādīnavaṃ [Pg.331] anoloketvā assādameva saritvā sajjanavasena sattā, āsattā laggāti attho. Rattāti vatthaṃ viya raṅgajātena cittassa vipariṇāmakaraṇena chandarāgena rattā sārattā. Giddhāti abhikaṅkhanasabhāvena abhijjhanena giddhā gedhaṃ āpannā. Gadhitāti rāgamucchitā viya dummocanīyabhāvena tattha paṭibaddhā. Mucchitāti kilesavasena visaññībhūtā viya anaññakiccā mucchaṃ mohaṃ āpannā. Ajjhopannāti anaññasādhāraṇe viya katvā gilitvā pariniṭṭhapetvā ṭhitā. Sammattakajātāti kāmesu pātabyataṃ āpajjantā appasukhavedanāya sammattakā suṭṭhu mattakā jātā. ‘‘Sammodakajātā’’tipi pāṭho, jātasammodanā uppannapahaṃsāti attho. Sabbehipi padehi tesaṃ taṇhādhipannataṃyeva vadati. Ettha ca paṭhamaṃ ‘‘kāmesū’’ti vatvā punapi ‘‘kāmesū’’ti vacanaṃ tesaṃ sattānaṃ tadadhimuttidīpanatthaṃ. Tena sabbiriyāpathesu kāmaguṇasamaṅgino hutvā tadā vihariṃsūti dasseti.

63. 第三颂中，“于诸欲”指于欲所依事。“过度”指超越限度。“执着”指因多不如理作意，不观察存在的过患，仅忆念其味，由爱着而执着、系着、粘着之义。“染着”指如布为染料所染，心因欲贪而变异，故为染着、深染。“贪婪”指因具强烈的渴望之性，由贪心而贪婪，陷入贪婪。“贪着”指如为贪欲所迷醉，以难解脱之状而系缚于彼。“迷醉”指如因烦恼而昏沉，不顾他事，陷入迷醉、愚痴。“沉溺”指如占为己有，吞噬而住。“极度沉醉”指沉溺于诸欲，因少许乐受而变得非常沉醉。亦有读作“Sammodakajātā”，意为生起欢喜、兴起喜悦。所有这些词语，都说明了他们为渴爱所征服。此处，先说“于诸欲”，复说“于诸欲”，是为了显示那些有情对此的强烈倾向。此句表明，他们当时于一切威仪中，具足欲乐而住。

Tasmiñhi samaye ṭhapetvā ariyasāvake sabbe sāvatthivāsino ussavaṃ ghosetvā yathāvibhavaṃ āpānabhūmiṃ sajjetvā bhuñjantā pivantā āvi ceva raho ca kāme paribhuñjantā indriyāni paricārentā kāmesu pātabyataṃ āpajjiṃsu. Bhikkhū sāvatthiyaṃ piṇḍāya carantā tattha tattha gehe ārāmuyyānādīsu ca manusse ussavaṃ ghosetvā kāmaninne tathā paṭipajjante disvā ‘‘vihāraṃ gantvā saṇhasukhumaṃ dhammaṃ labhissāmā’’ti bhagavato etamatthaṃ ārocesuṃ. Tena vuttaṃ – ‘‘atha kho sambahulā bhikkhū…pe… kāmesu viharantī’’ti.

当时，除了圣弟子外，所有舍卫城(Sāvatthī)的居民都宣布过节，依各自的财力布置饮宴场所，或公开或私下地吃喝、享受欲乐、放纵诸根，沉溺于欲乐中。比丘们在舍卫城乞食时，看到家家户户乃至园林等处的人们，宣布过节，如此倾向于欲乐，心想：“我们回精舍去，将能证得寂静、微细之法。”于是向世尊报告了此事。是故经中说：“尔时，众多比丘……（他们）住于欲乐中。”

Etamatthaṃ viditvāti etaṃ tesaṃ manussānaṃ āpānabhūmiramaṇīyesu mahāpariḷāhesu anekānatthānubandhesu ghorāsayhakaṭukaphalesu kāmesu anādīnavadassitaṃ sabbākārato viditvā kāmānañceva kilesānañca ādīnavavibhāvanaṃ imaṃ udānaṃ udānesi.

世尊了知此事，即全然了知那些人于饮酒作乐之处、大热恼中，于伴随无数祸患、具有可怖难忍之苦果的诸欲中不见过患，为阐明诸欲与诸烦恼的过患，便说了这首自说语(udāna)。

Tattha kāmesu sattāti vatthukāmesu kilesakāmena rattā mattā sattā visattā laggā laggitā saṃyuttā. Kāmasaṅgasattāti tāyeva kāmasattiyā vatthukāmesu rāgasaṅgena ceva diṭṭhimānadosaavijjāsaṅgehi ca sattā āsattā. Saṃyojane vajjamapassamānāti kammavaṭṭaṃ [Pg.332] vipākavaṭṭena, bhavādike vā bhavantarādīhi, satte vā dukkhehi saṃyojanato bandhanato saṃyojananāmake kāmarāgādikilesajāte saṃyojanīyesu dhammesu assādānupassitāya vaṭṭadukkhamūlabhāvādikaṃ vajjaṃ dosaṃ ādīnavaṃ apassantā. Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantanti evaṃ ādīnavadassanābhāvena saṃyojanasabhāvesu saṅgesu, saṃyojanasaṅkhātehi vā saṅgehi tesaṃ visayesu tebhūmakadhammesu sattā vipulavisayatāya anādikālatāya ca vipulaṃ vitthiṇṇaṃ mahantañca kāmādioghaṃ, saṃsāroghameva vā na kadāci tareyyuṃ, ekaṃseneva tassa oghassa pāraṃ na gaccheyyunti attho.

其中，“于诸欲中执著者”(kāmesu sattā)是说：因烦恼欲而对事物欲染著、沉醉、执著、深著、黏著、缠缚、相应。“为欲之黏著所执著者”(Kāmasaṅgasattā)是说：因同样的欲执著，而对事物欲，以贪之黏著以及见、慢、瞋、无明之黏著而执著、深著。“于结不见过患者”(Saṃyojane vajjamapassamānā)是说：因为能连结业轮与异熟轮，或连结此有与他有，或连结众生与诸苦，故名为“结”(saṃyojana)的欲贪等烦恼，（人们）于诸结法中，因随观其味，而不见其为轮回苦之根本等过失、过患、灾患。“为结之黏著所执著者，绝不能渡过广大暴流”是说：如是因不见过患，故于结自性的诸黏著中，或由名为结的诸黏著，对其所缘的三界法执著，由于所缘广大及无始以来，故绝不能渡过广大、巨大的欲暴流等，或轮回暴流，其义为：决定不能到达那暴流的彼岸。

Tatiyasuttavaṇṇanā niṭṭhitā.

第三经释义终。

4. Dutiyasattasuttavaṇṇanā

4. 第二七经释义

64. Catutthe andhīkatāti kāmā nāma anandhampi andhaṃ karonti.

64. 第四，所谓“致盲”(andhīkatā)，是说诸欲(kāmā)确实能使非盲者也变成盲人。

Yathāha –

如是说：

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ lobho sahate nara’’nti. (itivu. 88;

mahāni. 5;

cūḷani. khaggavisāṇasuttaniddesa 128) –

“贪者不知义，贪者不见法；当贪欲胜人，彼时即闇冥。”(itivu. 88; mahāni. 5; cūḷani. khaggavisāṇasuttaniddesa 128)

Tasmā kāmena anandhāpi andhā katāti andhīkatā. Sesaṃ anantarasutte vuttanayameva. Tattha hi manussānaṃ pavatti bhikkhūhi disvā bhagavato ārocitā, idha bhagavatā sāmaṃyeva diṭṭhāti ayameva viseso. Satthā sāvatthito nikkhamitvā jetavanaṃ gacchanto antarāmagge aciravatiyaṃ nadiyaṃ macchabandhehi oḍḍitaṃ kuminaṃ pavisitvā nikkhantuṃ asakkonte bahū macche passi, tato aparabhāge ekaṃ khīrapakaṃ vacchaṃ goravaṃ katvā anubandhitvā thaññapipāsāya gīvaṃ pasāretvā mātu antarasatthiyaṃ mukhaṃ upanentaṃ passi. Atha bhagavā vihāraṃ pavisitvā pāde pakkhāletvā paññattavarabuddhāsane nisinno pacchimaṃ vatthudvayaṃ purimassa upamānabhāvena gahetvā imaṃ udānaṃ udānesi.

是故，因欲乐（kāma）故，非盲者亦成盲，故称“致盲”（andhīkatā）。其余义理与前经所说相同。前经是比丘们见到人间事相后禀告世尊，此经则是世尊亲自见到，此即差别。世尊从舍卫城(Sāvatthī)出发，前往祇陀林时，在途中阿致罗筏底河，看见渔夫们设置的鱼筌中，许多鱼儿进入后无法脱身；又看见一头哺乳小牛，依恋地跟随母牛，因渴望乳汁而伸长脖子，将嘴凑向母牛两腿之间。之后，世尊进入精舍，洗足后，在预设的殊胜佛座上坐下，取后面两件事作为前面的比喻，而诵此自说语。

Tattha [Pg.333] kāmandhāti vatthukāmesu kilesakāmena andhā vicakkhukā katā. Jālasañchannāti sakattabhāvaparattabhāvesu ajjhattikabāhirāyatanesu, tannissitesu ca dhammesu atītādivasena anekabhedabhinnesu heṭṭhupariyavasena aparāparaṃ uppattiyā antogadhānaṃ anatthāvahato ca jālabhūtāya taṇhāya sukhumacchiddena jālena parivuto viya udakarahado sañchannā paliguṇṭhitā ajjhotthaṭā. Taṇhāchadanachāditāti taṇhāsaṅkhātena chadanena sevālapaṇakena viya udakaṃ chāditā, paṭicchannā pihitāti attho. Padadvayenāpi kāmacchandanīvaraṇanivāritakusalacittācārataṃ dasseti.

于此，“欲盲”（kāmandhā）是指在事物欲中，被烦恼欲所蒙蔽，因而失去明见。“网覆”（Jālasañchannā）指的是在自身和他人的存在中，在内外诸处中，以及依于这些处的诸法中，由于过去等种种差别而分为多类，由于上下相续不断地生起而包含其中，并被带来祸患、如同网一般的贪爱，如同被细密的网所覆盖的水池般，被完全覆盖、缠绕、淹没。“贪爱覆盖”（Taṇhāchadanachāditā）指的是像水被贪爱这种水藻浮萍覆盖一样，被遮蔽隐藏的意思。这两句话也显示了善巧的心和行为被欲贪盖所阻碍的状态。

Pamattabandhunā baddhāti kilesamārena devaputtamārena ca baddhā. Yadaggena hi kilesamārena baddhā, tadaggena devaputtamārenapi baddhā nāma honti. Vuttañhetaṃ –

“被放逸之友所束缚”是指被烦恼魔和天子魔所束缚。因为被烦恼魔所束缚，所以也被称为被天子魔所束缚。这已被说过：

‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso;

Tena taṃ bādhayissāmi, na me samaṇa mokkhasī’’ti. (saṃ. ni. 1.151;

mahāva. 33);

“虚空游荡之罗网，此乃心之所行；我将以此缚汝，沙门汝难逃我。”

Namuci kaṇho pamattabandhūti tīṇi mārassa nāmāni. Devaputtamāropi hi kilesamāro viya anatthena pamatte satte bandhatīti pamattabandhu. ‘‘Pamattā bandhane baddhā’’tipi paṭhanti. Tattha bandhaneti kāmaguṇabandhaneti attho. Baddhāti niyamitā. Yathā kiṃ? Macchāva kumināmukhe yathā nāma macchabandhakena oḍḍitassa kuminassa mukhe paviṭṭhā macchā tena baddhā hutvā maraṇamanventi pāpuṇanti, evameva mārena oḍḍitena kāmaguṇabandhanena baddhā ime sattā jarāmaraṇamanventi. Vaccho khīrapakova mātaraṃ yathā khīrapāyī taruṇavaccho attano mātaraṃ anveti anugacchati, na aññaṃ evaṃ mārabandhanabaddhā sattā saṃsāre paribbhamantā maraṇameva anventi anugacchanti, na ajaraṃ amaraṇaṃ nibbānanti adhippāyo.

那牟质(Namuci)、黑者(Kaṇha)、放逸之友是魔的三种名称。天子魔也像烦恼魔一样，以祸害束缚放逸的众生，因此称为“放逸之友”。也有人读作“放逸者被束缚所缚”。此中，“束缚”是指欲乐的束缚；“被缚”是指被限定。譬如什么呢？就像鱼在鱼筌(kumina)之口。如同进入渔夫所设鱼筌之口的鱼儿，被其所缚而走向死亡；同样，这些众生被魔所设的欲乐之缚所缚，便走向衰老和死亡。又如“吮乳之犊随母牛”，就像正在喝奶的幼犊只追随自己的母亲，不追随其他牛；同样，被魔之缚所缚的众生在轮回中流转，只是追随死亡，不追求不老不死的涅槃。此即其义。

Catutthasuttavaṇṇanā niṭṭhitā.

第四经释义终。

5. Aparalakuṇḍakabhaddiyasuttavaṇṇanā

5. 另一拉昆达卡·跋提耶经释义

65. Pañcame [Pg.334] sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhitoti āyasmā lakuṇḍakabhaddiyo ekadivasaṃ sambahulehi bhikkhūhi saddhiṃ gāmantarena piṇḍāya caritvā katabhattakicco pattaṃ vodakaṃ katvā thavikāya pakkhipitvā aṃse laggetvā cīvaraṃ saṅgharitvā tampi vāmaṃse ṭhapetvā pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno attano satipaññāvepullaṃ pakāsento viya satisampajaññaṃ sūpaṭṭhitaṃ katvā samāhitena cittena pade padaṃ nikkhipanto gacchati, gacchanto ca bhikkhūnaṃ pacchato pacchato gacchati tehi bhikkhūhi asaṃmisso. Kasmā? Asaṃsaṭṭhavihāritāya. Apica tassāyasmato rūpaṃ paribhūtaṃ paribhavaṭṭhānīyaṃ puthujjanā ohīḷenti. Thero taṃ jānitvā piṭṭhito piṭṭhito gacchati ‘‘mā ime maṃ nissāya apuññaṃ pasaviṃsū’’ti. Evaṃ te bhikkhū ca thero ca sāvatthiṃ patvā vihāraṃ pavisitvā yena bhagavā tenupasaṅkamanti. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā lakuṇḍakabhaddiyo’’tiādi.

65. 第五则：关于众多比丘身后之事。具寿拉昆达卡·跋提耶(Lakuṇḍakabhaddiyo)于某日与众多比丘一同在村中行乞，用毕斋饭，将钵洗净拭干，放入钵袋，挂于肩上，又折叠僧衣，置于左肩，具足威仪——前进后退、环视直视、屈身伸臂，皆端正可喜，眼目安向下视，仿佛在展现自己广大的念与慧，善住正念正知，以安定之心，步步而行。他走在比丘们的身后，不与他们混杂。为何如此？因他乐于不杂住(asaṃsaṭṭhavihāritāya)。此外，这位具寿相貌鄙陋，易遭轻视，凡夫会嘲笑他。长老了知此事，故而走在后面，心想：“莫让他们因我而生非福。”就这样，那些比丘和长老抵达舍卫城(Sāvatthī)，进入精舍，前往世尊之处。是故说：“尔时，具寿拉昆达卡·跋提耶……”等。

Tattha dubbaṇṇanti virūpaṃ. Tenassa vaṇṇasampattiyā saṇṭhānasampattiyā ca abhāvaṃ dasseti. Duddasikanti apāsādikadassanaṃ. Tenassa anubyañjanasampattiyā ākārasampattiyā ca abhāvaṃ dasseti. Okoṭimakanti rassaṃ. Iminā ārohasampattiyā abhāvaṃ dasseti. Yebhuyyena bhikkhūnaṃ paribhūtarūpanti puthujjanabhikkhūhi ohīḷitarūpaṃ. Puthujjanā ekacce chabbaggiyādayo tassāyasmato guṇaṃ ajānantā hatthakaṇṇacūḷikādīsu gaṇhantā parāmasantā kīḷantā paribhavanti, na ariyā, kalyāṇaputhujjanā vā.

于此，“相貌丑陋”(dubbaṇṇa)即是丑陋(virūpa)。此言其缺乏肤色圆满与身形圆满。“难看”(duddasika)即是样貌不端严(apāsādikadassana)。此言其缺乏随好圆满与威仪圆满。“矮小”(okoṭimaka)即是短小(rassa)。此言其缺乏身材圆满。“多为比丘所轻贱”是指其相貌为凡夫比丘所轻视。某些凡夫(puthujjana)，如六群比丘(chabbaggiyā)等，因不知晓该具寿之德行，而抓其手、耳、顶髻等，触摸、戏弄、轻慢于他，但圣者(ariya)或善凡夫则不然。

Bhikkhū āmantesīti kasmā āmantesi? Therassa guṇaṃ pakāsetuṃ. Evaṃ kira bhagavato ahosi ‘‘ime bhikkhū mama puttassa mahānubhāvataṃ na jānanti, tena taṃ paribhavanti, taṃ nesaṃ dīgharattaṃ ahitāya dukkhāya bhavissati, handāhaṃ imassa guṇe bhikkhūnaṃ pakāsetvā paribhavato naṃ mocessāmī’’ti.

“[世尊]召唤比丘们”：为何召唤呢？是为了宣扬长老的功德。据说，世尊曾这样想：“这些比丘不知道我儿子的广大神力，因此轻视他。那将会长久地对他们无益、带来痛苦。我应当向比丘们宣扬他的功德，使他免于被轻视。”

Passatha noti passatha nu. Na ca sā samāpatti sulabharūpā, yā tena bhikkhunā asamāpannapubbāti rūpasamāpatti arūpasamāpatti brahmavihārasamāpatti nirodhasamāpatti phalasamāpattīti evaṃ pabhedā sāvakasādhāraṇā yā kāci samāpattiyo nāma, tāsu ekāpi samāpatti na [Pg.335] sulabharūpā, dullabhā, natthiyeva sā tena lakuṇḍakabhaddiyena bhikkhunā asamāpannapubbā. Etenassa yaṃ vuttaṃ. ‘‘Mahiddhiko mahānubhāvo’’ti, tattha mahiddhikataṃ pakāsetvā idāni mahānubhāvataṃ dassetuṃ ‘‘yassa catthāyā’’tiādimāha. Taṃ heṭṭhā vuttanayameva. Ettha ca bhagavā ‘‘eso, bhikkhave, bhikkhū’’tiādinā, ‘‘bhikkhave, ayaṃ bhikkhu na yo vā so vā dubbaṇṇo duddasiko okoṭimakoti bhikkhūnaṃ piṭṭhito piṭṭhito āgacchatīti ca ettakena na oññātabbo, atha kho mahiddhiko mahānubhāvo, yaṃkiñci sāvakena pattabbaṃ, sabbaṃ taṃ tena anuppattaṃ, tasmā taṃ pāsāṇacchattaṃ viya garuṃ katvā oloketha, taṃ vo dīgharattaṃ hitāya sukhāya bhavissatī’’ti dasseti.

“你们可见”，即是“你们看见了吗”。凡是声闻弟子所共有的任何等至，如色等至、无色等至、梵住等至、灭尽等至、果等至等不同类别，其中没有一种是容易获得的，都是难得的；然而，矮小跋提耶(Lakuṇṭaka Bhaddiya)比丘未曾证得的等至，则根本没有。因此才说他“具大神通，具大威力”。在此宣说了他的大神通之后，现在为了开示他的大威力，[世尊]说了“为了什么目的”等语。其义如前文所述。于此，世尊以“诸比丘，这位比丘……”等语开示道：“诸比丘，这位比丘并非只是某个跟在众比丘身后，其貌不扬、样貌丑陋、身材矮小的寻常比丘，不应因此而轻视他。相反地，他具大神通，具大威力，凡是声闻弟子所应证得的，他皆已证得。因此，你们应像对待石伞般敬重他、仰望他，那将会长久地为你们带来利益与安乐。”

Etamatthaṃ viditvāti etaṃ āyasmato lakuṇḍakabhaddiyassa mahiddhikatāmahānubhāvatādibhedaṃ guṇarāsiṃ sabbākārato jānitvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

“明白了此义后”，即是于各方面完全知晓了具寿矮小跋提耶(Lakuṇṭaka Bhaddiya)的大神通、大威力等种种功德之后，为了阐明其义，而诵此自说偈。

Tattha nelaṅgoti elaṃ vuccati doso, nāssa elanti nelaṃ. Kiṃ pana taṃ? Suparisuddhasīlaṃ. Tañhi niddosaṭṭhena idha ‘‘nela’’nti adhippetaṃ. Taṃ nelaṃ padhānabhūtaṃ aṅgaṃ etassāti nelaṅgo. So yaṃ ‘‘ratho’’ti vakkhati, tena sambandho, tasmā suparisuddhasīlaṅgoti attho. Arahattaphalasīlañhi idhādhippetaṃ. Seto pacchādo etassāti setapacchādo. Pacchādoti rathassa upari attharitabbakambalādi. So pana suparisuddhadhavalabhāvena seto vā hoti rattanīlādīsu vā aññataro. Idha pana arahattaphalavimuttiyā adhippetattā suparisuddhabhāvaṃ upādāya ‘‘setapacchādo’’ti vuttaṃ yathā aññatrāpi ‘‘ratho sīlaparikkhāro’’ti. Eko satisaṅkhāto aro etassāti ekāro. Vattatīti pavattati. Rathoti therassa attabhāvaṃ sandhāya vadati.

此处“无瑕者”(nelaṅgo)中的“瑕”(elaṃ)被称为过失，没有过失即是“无瑕”(nelaṃ)。那是什么呢？是极清净的戒。在此，“无瑕”意为无过失。此无瑕是其主要部分，故称“无瑕者”。他将要说的“车”，与此相关，因此意思是“具极清净戒者”。此处意指阿罗汉果戒。“白覆者”(setapacchādo)是指有白色的覆盖物。“覆”是指铺在车上的毛毯等物。它因极清净洁白而为白色，或为红、蓝等色之一。但此处因意指阿罗汉果解脱，故取其极清净之义而说“白覆”，如他处所说：“车以戒为庄严”。“一辐者”(ekāro)是指有一根名为“念”的轮辐。“运转”即是前进。“车”是针对长老的自身而说。

Anīghanti niddukkhaṃ, khobhavirahitaṃ yānaṃ viya kilesaparikhobhavirahitanti attho. Āyantanti sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhito āgacchantaṃ. Chinnasotanti pacchinnasotaṃ. Pakatirathassa hi sukhapavattanatthaṃ akkhasīsesu [Pg.336] nābhiyañca upalittānaṃ sappitelādīnaṃ soto savanaṃ sandanaṃ hoti, tena so acchinnasoto nāma hoti. Ayaṃ pana chattiṃsatiyā sotānaṃ anavasesato pahīnattā chinnasoto nāma hoti, taṃ chinnasotaṃ. Natthi etassa bandhananti abandhano. Rathūpattharassa hi akkhena saddhiṃ niccalabhāvakaraṇatthaṃ bahūni bandhanāni honti, tena so sabandhano. Ayaṃ pana sabbasaṃyojanabandhanānaṃ anavasesato parikkhīṇattā abandhano, taṃ abandhanaṃ. Passāti bhagavā therassa guṇehi somanassappatto hutvā attānaṃ vadati.

“无恼”(anīghaṃ)即无苦，意为如同没有颠簸的车辆，远离了烦恼的扰动。“前来”(āyantaṃ)是指跟在众多比丘后面而来。“断流”(chinnasotaṃ)即已断绝了流。因为普通车辆为了平稳行驶，会在轮轴末端和轮毂上涂抹酥油等，使其流动、滴漏、流淌，因此它被称为“未断流”。而此人因已无余断除三十六种流，故称“断流”。没有他的束缚，故为“无缚”(abandhano)。因为车辆的轮盘为了与车轴固定，需要许多捆绑物，因此它是有束缚的。而此人因已无余灭尽一切结缚，故为“无缚”。“看啊”(passa)，是世尊因长老的德行而心生喜悦，对自己而说。

Iti satthā āyasmantaṃ lakuṇḍakabhaddiyaṃ arahattaphalasīsena sucakkaṃ, arahattaphalavimuttiyā suuttaracchadaṃ, sūpaṭṭhitāya satiyā svāraṃ, kilesaparikhobhābhāvena aparikhobhaṃ, taṇhūpalepābhāvena anupalepaṃ, saṃyojanādīnaṃ abhāvena abandhanaṃ suparikkhittaṃ suyuttaṃ ājaññarathaṃ katvā dasseti.

如是，导师向具寿拉军荼迦跋提(Lakuṇḍaka Bhaddiya)开示了一辆善加守护、善于驾驭的良马战车：它以阿罗汉果为轮毂而成妙轮，以阿罗汉果解脱为优良顶盖，以善安住的念为良轴；因无烦恼扰动而无动摇，因无渴爱涂染而无染污，因无诸结而无束缚。

Pañcamasuttavaṇṇanā niṭṭhitā.

第五经释义终。

6. Taṇhāsaṅkhayasuttavaṇṇanā

6. 爱尽经释义

66. Chaṭṭhe aññāsikoṇḍaññoti ettha koṇḍaññoti tassāyasmato gottato āgatanāmaṃ. Sāvakesu pana sabbapaṭhamaṃ ariyasaccāni paṭivijjhīti bhagavatā ‘‘aññāsi vata, bho, koṇḍañño’’ti (mahāva. 17; saṃ. ni. 5.1081) vuttaudānavasena thero sāsane ‘‘aññāsikoṇḍañño’’tveva paññāyittha. Taṇhāsaṅkhayavimuttinti taṇhā saṅkhīyati pahīyati etthāti taṇhāsaṅkhayo, nibbānaṃ. Tasmiṃ taṇhāsaṅkhaye vimutti. Taṇhā vā saṅkhīyati pahīyati etenāti taṇhāsaṅkhayo, ariyamaggo. Tassa phalabhūtā, pariyosānabhūtā vā vimuttīti taṇhāsaṅkhayavimutti, nippariyāyena arahattaphalasamāpatti. Taṃ paccavekkhamāno nisinno hoti. Ayañhi āyasmā bahulaṃ phalasamāpattiṃ samāpajjati, tasmā idhāpi evamakāsi.

66. 第六，关于阿若憍陈如(Aññāsikoṇḍañña)。“憍陈如”(Koṇḍañña)是这位具寿的姓氏。由于他是弟子中最先彻悟诸圣谛者，世尊(bhagavā)曾说此感兴语：“憍陈如确实了知了！”（《大品》17；《相应部》5.1081），因此这位长老在教法中便以“阿若憍陈如”而闻名。“爱尽解脱”(Taṇhāsaṅkhayavimutti)的意思是：渴爱(taṇhā)于此被摧毁、断除，故为“爱尽”(taṇhāsaṅkhayo)，即涅槃(nibbāna)。于彼爱尽中的解脱即是爱尽解脱。或者，以此而摧毁、断除渴爱，故为“爱尽”，即圣道(ariyamagga)。作为其果或终结的解脱，即是“爱尽解脱”，无别异地即指阿罗汉果定(arahattaphalasamāpatti)。他正于静坐中审察此果定。这位具寿(āyasmā)确实常入果定，所以此处也这么做了。

Etamatthaṃ [Pg.337] viditvāti etaṃ aññāsikoṇḍaññattherassa aggaphalapaccavekkhaṇaṃ viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

“知此义已”，意即：世尊了知阿若憍陈如长老审察最上果之事，为阐明其义而说此优陀那(udāna)。

Tattha yassa mūlaṃ chamā natthīti yassa ariyapuggalassa attabhāvarukkhamūlabhūtā avijjā, tassāva patiṭṭhā hetubhūtā āsavanīvaraṇaayonisomanasikārasaṅkhātā chamā pathavī ca natthi aggamaggena samugghātitattā. Paṇṇā natthi kuto latāti natthi latā kuto paṇṇāti padasambandho. Mānātimānādipabhedā sākhāpasākhādisaṅkhātā latāpi natthi, kuto eva madappamādamāyāsāṭheyyādipaṇṇānīti attho. Atha vā paṇṇā natthi kuto latāti rukkhaṅkurassa vaḍḍhamānassa paṭhamaṃ paṇṇāni nibbattanti. Pacchā sākhāpasākhāsaṅkhātā latāti katvā vuttaṃ. Tattha yassa ariyamaggabhāvanāya asati uppajjanārahassa attabhāvarukkhassa ariyamaggassa bhāvitattā yaṃ avijjāsaṅkhātaṃ mūlaṃ, tassa patiṭṭhānabhūtaṃ āsavādi ca natthi. Mūlaggahaṇeneva cettha mūlakāraṇattā bījaṭṭhāniyaṃ kammaṃ tadabhāvopi gahitoyevāti veditabbo. Asati ca kammabīje taṃnimitto viññāṇaṅkuro, viññāṇaṅkuranimittā ca nāmarūpasaḷāyatanapattasākhādayo na nibbattissantiyeva. Tena vuttaṃ – ‘‘yassa mūlaṃ chamā natthi, paṇṇā natthi kuto latā’’ti.

此处，所谓“其根不存于地”，是指某位圣者(ariyapuggala)，其有身之树(attabhāvarukkha)的根——无明(avijjā)，以及作为此根之所依与原因，被称为漏(āsava)、盖(nīvaraṇa)、不如理作意(ayonisomanasikāra)的地(chamā)，都因最上道(aggamagga)而被根除，故不存在。关于“叶无，何来藤？”，其词句的关联应作“藤无，何来叶？”。由慢、过慢等差别形成的，被称为枝、分枝的藤也不存在，更何况由骄、放逸、欺、诈等形成的叶呢？其义如此。或者，就“叶无，何来藤？”而言，当树苗生长时，首先生出叶，之后才生出被称为枝、分枝的藤，故如是说。此处，对于某人，由于已修习圣道，那在未修习圣道时本应生起的有身之树的根——所谓的无明，以及作为其所依的漏等，都不存在了。须知此处通过提及“根”，也应理解为包含了作为根之原因、处于种子地位的业的不存在。当业的种子不存在时，由它为缘的识芽便不生起；由识芽为缘的名色、六处、叶、枝等也决不会生起。是故说：“其根不存于地，叶既无存藤何生”。

Taṃ dhīraṃ bandhanā muttanti taṃ catubbidhasammappadhānavīriyayogena vijitamārattā dhīraṃ, tato eva sabbakilesābhisaṅkhārabandhanato muttaṃ. Ko taṃ ninditumarahatīti ettha nti nipātamattaṃ. Evaṃ sabbakilesavippamuttaṃ sīlādianuttaraguṇasamannāgataṃ ko nāma viññujātiko nindituṃ garahituṃ arahati nindānimittasseva abhāvato. Devāpi naṃ pasaṃsantīti aññadatthu devā sakkādayo guṇavisesavidū, apisaddena manussāpi khattiyapaṇḍitādayo pasaṃsanti. Kiñca bhiyyo brahmunāpi pasaṃsito mahābrahmunāpi aññehipi brahmanāgayakkhagandhabbādīhipi pasaṃsito thomitoyevāti.

“彼智者已解脱系缚”——他以四正勤(catubbidhasammappadhāna)的精进力战胜魔罗，故为智者，由此从一切烦恼行(kilesābhisaṅkhāra)的系缚中解脱。“谁堪指责他”？像这样从一切烦恼中解脱、具备戒等无上功德的人，哪个有智慧者会去指责、呵斥呢？因为根本没有可被指责的理由。“诸天也赞叹他”——实则诸天如帝释(Sakka)等，了知其殊胜功德；由“也”(api)一词可知，人类中的刹帝利(khattiya)贤者等也赞叹他。不仅如此，他还被梵天(Brahmā)赞叹，被大梵天以及其他梵天、龙(nāga)、夜叉、乾闼婆(gandhabba)等赞叹称扬。

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

第六经释义终。

7. Papañcakhayasuttavaṇṇanā

7. 戏论灭尽经释义

67. Sattame [Pg.338] papañcasaññāsaṅkhāpahānanti papañcenti yattha sayaṃ uppannā, taṃ santānaṃ vitthārenti ciraṃ ṭhapentīti papañcā, kilesā. Visesato rāgadosamohataṇhādiṭṭhimānā. Tathā hi vuttaṃ –

67. 第七，“舍断戏论想聚”者。所谓“戏论”(papañca)，即于其自生之处，扩展、长久存续者，此即烦恼(kilesa)。特别是贪、嗔、痴、渴爱(taṇhā)、邪见(diṭṭhi)、我慢(māna)。诚如所说——

‘‘Rāgo papañco, doso papañco, moho papañco, taṇhā papañco, diṭṭhi papañco, māno papañco’’ti. –

“贪是戏论，嗔是戏论，痴是戏论，渴爱是戏论，见是戏论，慢是戏论。”

Apica saṃkilesaṭṭho papañcaṭṭho, kacavaraṭṭho papañcaṭṭho. Tattha rāgapapañcassa subhasaññā nimittaṃ, dosapapañcassa āghātavatthu, mohapapañcassa āsavā, taṇhāpapañcassa vedanā, diṭṭhipapañcassa saññā, mānapapañcassa vitakko nimittaṃ. Tehi papañcehi sahagatā saññā papañcasaññā. Papañcasaññānaṃ saṅkhā bhāgā koṭṭhāsā papañcasaññāsaṅkhā. Atthato saddhiṃ nimittehi taṃtaṃpapañcassa pakkhiyo kilesagaṇo. Saññāgahaṇañcettha tassa nesaṃ sādhāraṇahetubhāvena. Vuttañhetaṃ – ‘‘saññānidānā hi papañcasaṅkhā’’ti (su. ni. 880). Tesaṃ pahānaṃ, tena tena maggena rāgādikilesānaṃ samucchedananti attho.

此外，杂染(saṃkilesa)义即戏论义，尘垢(kacavara)义即戏论义。其中，贪戏论以净想(subhasaññā)为缘，嗔戏论以嗔恚事(āghātavatthu)为缘，痴戏论以诸漏(āsava)为缘，渴爱戏论以受(vedanā)为缘，见戏论以想(saññā)为缘，慢戏论以寻(vitakka)为缘。与此等戏论相应的想，即是“戏论想”(papañcasaññā)。“戏论想”的诸种类别、部分，即是“戏论想聚”(papañcasaññāsaṅkhā)。就义理而言，此即连同其各自的因缘，归属于各种戏论的烦恼之群(kilesagaṇa)。此处所以举“想”，因其是彼等（戏论）的共通之因。诚如所说：“戏论想聚由想而起”(saññānidānā hi papañcasaṅkhā)。(《经集》880) “彼等的舍断”，意即通过相应的道，彻底断除贪等烦恼。

Tadā hi bhagavā atītāsu anekakoṭisatasahassasaṅkhāsu attano jātīsu anatthassa nimittabhūte kilese imasmiṃ carimabhave ariyamaggena bodhimaṇḍe savāsane pahīne paccavekkhitvā sattasantānañca kilesacaritaṃ rāgādikilesasaṃkiliṭṭhaṃ kañjiyapuṇṇalābuṃ viya takkabharitacāṭiṃ viya vasāpītapilotikaṃ viya ca dubbinimociyaṃ disvā ‘‘evaṃ gahanaṃ nāmidaṃ kilesavaṭṭaṃ anādikālabhāvitaṃ mayhaṃ anavasesaṃ pahīnaṃ, aho suppahīna’’nti uppannapītipāmojjo udānaṃ udānesi. Tena vuttaṃ – ‘‘atha kho bhagavā attano papañcasaññāsaṅkhāpahānaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesī’’ti.

那时，世尊回顾过去无数百千劫自己的诸生世中，作为无益之缘的烦恼，已在此最后有(carimabhava)中，于菩提座(bodhimaṇḍa)，以圣道(ariyamagga)连同习气(savāsana)一并断除；又观见众生的烦恼行(kilesacarita)，被贪等烦恼所染，犹如装满酸粥的葫芦、装满酪浆的瓦罐、犹如浸透油脂的布匹，难以拔除，见到后生起喜悦与欣喜，发出感兴语：“此烦恼轮转(kilesavaṭṭa)如此深固，自无始以来长期熏习，已被我无余断除，善哉，已善断除！”是故说：“尔时，世尊了知自己已断除种种戏论想(papañcasaññāsaṅkhāpahāna)，遂于彼时发出此感兴语。”

Tattha yassa papañcā ṭhiti ca natthīti yasmā bhagavā attānameva paraṃ viya katvā niddisati tasmā yassa aggapuggalassa vuttalakkhaṇā papañcā, tehi katā saṃsāre ṭhiti ca natthi. Nettiyaṃ pana ‘‘ṭhiti nāma anusayo’’ti (netti. 27) vuttaṃ. Anusayo hi bhavapavattiyā mūlanti. Satte saṃsāre papañcentīti [Pg.339] papañcā. ‘‘Papañcaṭṭhitī’’ti ca pāṭho. Tassattho – papañcānaṃ ṭhiti vijjamānatā maggena asamucchedo papañcaṭṭhiti, papañcā eva vā avasiṭṭhakusalākusalavipākānaṃ pavattiyā hetubhāvato vaṭṭassa ṭhiti papañcaṭṭhiti, sā yassa aggapuggalassa natthi. Sandānaṃ palighañca vītivattoti yo bandhanaṭṭhena santānasadisattā ‘‘sandāna’’nti laddhanāmā taṇhādiṭṭhiyo, nibbānanagarapavesanisedhanato palighasadisattā palighasaṅkhātaṃ avijjañca vītivatto savāsanapahānena visesato atikkanto. Apare pana kodhaṃ ‘‘sandāna’’nti vadanti, taṃ na gahetabbaṃ. So hi ‘‘parābhisajjanī’’ti vuttoti.

此处，因为世尊将自己比作他人而开示，所以对于最胜者(aggapuggala)而言，戏论和轮回中的住立(ṭhiti)都不存在。《导论》(Netti)中说：“住立就是随眠(anusaya)”(netti. 27)。随眠是生命流转(bhavapavatti)的根本。因为在轮回中让众生戏论，所以称为戏论。“戏论住立(papañcaṭṭhiti)”也是一种读法。其义为：戏论住立，是指戏论的存续，即未被道所断除的状态；或者，戏论本身作为所余善与不善业果报(kusalākusalavipāka)流转之因，成为轮转的住立，这些对于最胜者来说都不存在。“超越系缚(sandāna)与门闩(paligha)”者——就“系缚”而言，因其有捆绑作用，且与相续(santāna)相似，故渴爱与邪见得名“系缚”；就“门闩”而言，因其阻碍进入涅槃城(nibbānanagara)，与门闩相似，故无明被称为“门闩”，此二者都已被超越；特别是以连同习气一并断除的方式而超越。另有人说嗔为“系缚”，此说不可取，因其被称为“恼害他人(parābhisajjanī)”。

Taṃ nittaṇhaṃ muniṃ carantanti taṃ sabbathāpi taṇhābhāvena nittaṇhaṃ, ubhayalokamunanato attahitaparahitamunanato ca muniṃ, ekanteneva sabbasattahitatthaṃ catūhi iriyāpathehi nānāsamāpatticārehi anaññasādhāraṇena ñāṇacārena ca carantaṃ. Nāvajānāti sadevakopi lokoti sabbo sapaññajātiko sattaloko sadevakopi sabrahmakopi na kadācipi avajānāti na paribhoti, atha kho ayameva loke aggo seṭṭho uttamo pavaroti garuṃ karonto sakkaccaṃ pūjāsakkāranirato hotīti.

“于彼无爱行之牟尼”，即因彻底无有渴爱(taṇhā)而为“无爱者”；因通达二世间、通达自利(attahita)与他利(parahita)而为“牟尼”；彼为一切有情之利益，恒以四威仪(iriyāpatha)、种种等至(samāpatti)之行、及无与伦比之智行(ñāṇacāra)而行。“含天之世间亦不轻蔑”，即一切具慧(sapaññajātika)的有情世间，含天界与梵天界(sabrahmaka)，从不轻蔑、毁谤，反而敬之为世间最上、最胜、无上、最卓越者，并恭敬地致力于供养与恭敬。

Sattamasuttavaṇṇanā niṭṭhitā.

第七经释义终。

8. Kaccānasuttavaṇṇanā

8. 迦旃延经释义

68. Aṭṭhame ajjhattanti ettha ayaṃ ajjhattasaddo ‘‘cha ajjhattikāni āyatanānī’’tiādīsu (ma. ni. 3.304) ajjhattajjhatte āgato. ‘‘Ajjhattā dhammā (dha. sa. tikamātikā 20), ajjhattaṃ vā kāye kāyānupassī’’tiādīsu (dī. ni. 2.373-374) niyakajjhatte. ‘‘Sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharatī’’tiādīsu (ma. ni. 3.187) visayajjhatte, issariyaṭṭhāneti attho. Phalasamāpatti hi buddhānaṃ issariyaṭṭhānaṃ nāma. ‘‘Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabba’’ntiādīsu (ma. ni. 3.188) gocarajjhatte. Idhāpi gocarajjhatteyeva [Pg.340] daṭṭhabbo. Tasmā ajjhattanti gocarajjhattabhūte kammaṭṭhānārammaṇeti vuttaṃ hoti. Parimukhanti abhimukhaṃ. Sūpaṭṭhitāyāti suṭṭhu upaṭṭhitāya kāyagatāya satiyā. Satisīsena cettha jhānaṃ vuttaṃ. Idaṃ vuttaṃ hoti ‘‘ajjhattaṃ kāyānupassanāsatipaṭṭhānavasena paṭiladdhaṃ uḷāraṃ jhānaṃ samāpajjitvā’’ti.

68. 第八“内”，此处的“内”字，如“六内处”等（《中部》3.304）是指内在自身；如“内法”（《法集论》三法论母 20）、“或于内身观身”等（《长部》2.373-374）是指个人内在；如“不作意一切相，成就内空而住”等（《中部》3.187）是指境界内在，意思是自在之处。果定确实是诸佛的自在之处。如“阿难，比丘应当于先前那个定的所缘上安住内心”等（《中部》3.188）是指所缘内在。这里也应当看作是所缘内在。因此说“内”是指以作为所缘内在的业处为所缘。面向，就是朝向。善安住，是指以极善安住的身至念。这里是以念为首要说明禅那。这就是说“通过身随观的念住而获得的殊胜禅那进入定境”。

Ayañhi thero bhagavati sāvatthiyaṃ viharante ekadivasaṃ sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto vihāraṃ pavisitvā bhagavato vattaṃ dassetvā divāṭṭhāne divāvihāraṃ nisinno nānāsamāpattīhi divasabhāgaṃ vītināmetvā sāyanhasamayaṃ vihāramajjhaṃ otaritvā bhagavati gandhakuṭiyaṃ nisinne ‘‘akālo tāva bhagavantaṃ upasaṅkamitu’’nti gandhakuṭiyā avidūre, aññatarasmiṃ rukkhamūle kālaparicchedaṃ katvā yathāvuttaṃ samāpattiṃ samāpajjitvā nisīdi. Satthā taṃ tathānisinnaṃ gandhakuṭiyaṃ nisinnoyeva passi. Tena vuttaṃ – ‘‘tena kho pana samayena āyasmā mahākaccāno…pe… sūpaṭṭhitāyā’’ti.

这位长老，当世尊住于舍卫城(Sāvatthī)时，一日，于舍卫城行乞，食后从乞食处返回，进入精舍，向世尊行过奉事后，于日间住处禅坐，以种种等至度过白日。傍晚时分，他下至精舍中央，见世尊坐于香室(gandhakuṭi)中，心想：“今尚非拜见世尊之时。”于是，在香室不远处的一棵树下，划定时限，如前所述般入等至而坐。导师(Satthā)正坐于香室中，看见他如此而坐。是故说：“尔时，具寿摩诃迦旃延……乃至……念已善立。”

Etamatthaṃ viditvāti etaṃ āyasmato mahākaccānattherassa satipaṭṭhānabhāvanāvasena adhigataṃ jhānaṃ pādakaṃ katvā samāpajjanaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

“了知此义后”者，谓世尊了知具寿摩诃迦旃延长老以修习念处(satipaṭṭhāna)所证得的禅那(jhāna)为基础而入等至之事，及其一切行相后，为阐明其义，而诵此优陀那(udāna)。

Tattha yassa siyā sabbadā sati, satataṃ kāyagatā upaṭṭhitāti yassa āraddhavipassakassa ekadivasaṃ cha koṭṭhāse katvā sabbasmimpi kāle nāmarūpabhedena duvidhepi kāye gatā kāyārammaṇā pañcannaṃ upādānakkhandhānaṃ aniccādisammasanavasena satataṃ nirantaraṃ sātaccābhiyogavasena sati upaṭṭhitā siyā.

于此，“若人恒有念，常安住于身”者，谓于已开始修习毗婆舍那(vipassanā)之人，纵将一日分为六时，亦于一切时，于以名色而区别的两种身，以身为所缘，通过思惟五取蕴(pañcupādānakkhandhā)之无常等相，持续、无间、恒常精进，令念安住。

Ayaṃ kirāyasmā paṭhamaṃ kāyagatāsatikammaṭṭhānavasena jhānaṃ nibbattetvā taṃ pādakaṃ katvā kāyānupassanāsatipaṭṭhānamukhena vipassanaṃ paṭṭhapetvā arahattaṃ patto. So aparabhāgepi yebhuyyena tameva jhānaṃ samāpajjitvā vuṭṭhāya tatheva ca vipassitvā phalasamāpattiṃ samāpajjati. Svāyaṃ yena vidhinā arahattaṃ patto, taṃ vidhiṃ dassento satthā ‘‘yassa siyā sabbadā sati, satataṃ kāyagatā upaṭṭhitā’’ti vatvā tassā upaṭṭhānākāraṃ vibhāvetuṃ ‘‘no cassa no ca me siyā, na bhavissati na ca me bhavissatī’’ti āha.

这位具寿据说最初以身至念业处生起禅那，以此为基础，由身随观念处之门建立观，证得阿罗汉果。其后，他亦多半先进入该禅那，出定后，依然如是作观，而入果定。导师为开示其证得阿罗汉之法，先说：“若人恒有念，身至念常现前。”复为阐明其现前之相，而说：“彼非曾有，亦非我所；彼将非有，亦非我所。”

Tassattho [Pg.341] dvidhā veditabbo sammasanato pubbabhāgavasena sammasanakālavasena cāti. Tesu pubbabhāgavasena tāva no cassa no ca me siyāti atītakāle mama kilesakammaṃ no cassa na bhaveyya ce, imasmiṃ paccuppannakāle ayaṃ attabhāvo no ca me siyā na me uppajjeyya. Yasmā pana me atīte kammakilesā ahesuṃ, tasmā taṃnimitto etarahi ayaṃ me attabhāvo pavattati. Na bhavissati na ca me bhavissatīti imasmiṃ attabhāve paṭipakkhādhigamena kilesakammaṃ na bhavissati na uppajjissati me, āyatiṃ vipākavaṭṭaṃ na ca me bhavissati na me pavattissatīti. Evaṃ kālattaye kammakilesahetukaṃ idaṃ mayhaṃ attabhāvasaṅkhātaṃ khandhapañcakaṃ, na issarādihetukaṃ, yathā ca mayhaṃ, evaṃ sabbasattānanti sappaccayanāmarūpadassanaṃ pakāsitaṃ hoti.

其义应从两方面理解：即思择的前行阶段与思择的阶段。其中，就前行阶段而言，“彼非曾有，亦非我所”之义为：若于过去时，我之烦恼与业不曾有，则于此现在时，此自体亦不应为我所有，不应为我生起。然因我于过去有业与烦恼，故以此为因，我此自体于今相续。而“彼将非有，亦非我所”之义为：于此自体中，因证得对治之道，我之烦恼与业将不复生起，于未来，我之异熟轮回亦将不复延续。如是，于三时中，我此名为自体之五蕴，乃以业与烦恼为因，而非以自在天等为因；我既如是，一切有情亦然——如是即阐明了见名色及其缘。

Sammasanakālavasena pana no cassa no ca me siyāti yasmā idaṃ khandhapañcakaṃ hutvā abhāvaṭṭhena aniccaṃ, abhiṇhapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattā, evaṃ yadi ayaṃ attā nāma nāpi khandhapañcakavinimutto koci no cassa no ca siyā na bhaveyya, evaṃ, bhante, no ca me siyā mama santakaṃ nāma kiñci na bhaveyya. Na bhavissatīti attani attaniye bhavitabbaṃ yathā cidaṃ nāmarūpaṃ etarahi ca atīte ca attattaniyaṃ suññaṃ, evaṃ na bhavissati na me bhavissati, anāgatepi khandhavinimutto attā nāma na koci na me bhavissati na pavattissati, tato eva kiñci palibodhaṭṭhāniyaṃ na me bhavissati āyatimpi attaniyaṃ nāma na me kiñci bhavissatīti. Iminā tīsu kālesu ‘‘aha’’nti gahetabbassa abhāvato ‘‘mama’’nti gahetabbassa ca abhāvaṃ dasseti. Tena catukkoṭikā suññatā pakāsitā hoti.

然而，在思择之时，“非我，非我所”是说：由于这五蕴有而后无，故为无常；因恒常逼迫，故为苦；因不能自主，故为无我。因此，如果这个所谓的“我”并非任何脱离五蕴者，那么它就不会存在，也不会是“我的”。如是，尊者，“非我所”，即没有任何属于我的东西会存在。正如现在与过去的名色(nāmarūpa)皆空无我、我所，未来也不会有我，也不会有我所。未来脱离五蕴的所谓“我”也不存在，不会有“我的”，不会生起，也不会延续。因此，未来没有任何事物会成为我的障碍，未来也不会有任何属于我的东西。由此显示了在三时中，没有可以执取为“我”者，也没有可以执取为“我所”者。藉此，四句空性得以阐明。

Anupubbavihāri tattha soti evaṃ tīsupi kālesu attattaniyaṃ suññataṃ tattha saṅkhāragate anupassanto anukkamena udayabbayañāṇādivipassanāñāṇesu uppajjamānesu anupubbavipassanāvihāravasena anupubbavihārī samāno. Kāleneva tare visattikanti so evaṃ vipassanaṃ matthakaṃ pāpetvā ṭhito yogāvacaro indriyānaṃ paripākagatakālena vuṭṭhānagāminiyā vipassanāya maggena ghaṭitakālena ariyamaggassa uppattikālena [Pg.342] sakalassa bhavattayassa saṃtananato visattikāsaṅkhātaṃ taṇhaṃ tareyya, vitaritvā tassā paratīre tiṭṭheyyāti adhippāyo.

“逐步安住于彼处”者，即如是于三时中观照我与我所之空性，于彼处观照诸行，随着生灭智等观智渐次生起，依次第观而逐步安住。“适时就能超越贪著”者，即彼瑜伽行者如是修习观(vipassanā)直至顶点而安住，在诸根成熟之时，在与导向出离之观道相应之时，在圣道生起之时，就能超越那因维系整个三有而被称为“贪著”的渴爱。超越之后，安住于彼岸，此即其义。

Iti bhagavā aññāpadesena āyasmato mahākaccānassa arahattuppattidīpanaṃ udānaṃ udānesi.

如是，世尊以间接的方式，说出此阐明具寿摩诃迦旃延证得阿罗汉果的自说语。

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

第八经释义终。

9. Udapānasuttavaṇṇanā

9. 水井经释义

69. Navame mallesūti mallā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘mallā’’ti vuccati, tesu mallesu, yaṃ loke ‘‘mallo’’ti vuccati. Keci pana ‘‘mālesū’’ti paṭhanti. Cāriyaṃ caramānoti aturitacārikāvasena mahāmaṇḍalajanapadacārikaṃ caramāno. Mahatā bhikkhusaṅghenāti aparicchedaguṇena mahantena samaṇagaṇena. Tadā hi bhagavato mahābhikkhuparivāro ahosi. Thūṇaṃ nāma mallānaṃ brāhmaṇagāmoti puratthimadakkhiṇāya disāya majjhimadesassa avadhiṭṭhāne malladese thūṇanāmako brāhmaṇabahulatāya brāhmaṇagāmo. Tadavasarīti taṃ avasari, thūṇagāmamaggaṃ pāpuṇīti attho. Assosunti suṇiṃsu, sotadvārasampattavacananigghosānusārena jāniṃsūti attho. Khoti padapūraṇe, avadhāraṇatthe vā nipāto. Tattha avadhāraṇatthena assosuṃyeva, na tesaṃ savanantarāyo ahosīti vuttaṃ hoti. Padapūraṇena padabyañjanasiliṭṭhattamattameva. Thūṇeyyakāti thūṇagāmavāsino. Brāhmaṇagahapatikāti ettha brahmaṃ aṇantīti brāhmaṇā, mante sajjhāyantīti attho. Idameva hi jātibrāhmaṇānaṃ nibbacanaṃ, ariyā pana bāhitapāpattā ‘‘brāhmaṇā’’ti vuccanti. Gahapatikāti khattiyabrāhmaṇe vajjetvā ye keci agāraṃ ajjhāvasantā vuccanti, visesato vessā. Brāhmaṇā ca gahapatikā ca brāhmaṇagahapatikā.

69. 第九，于末罗人中(mallesu)：末罗人(mallā)是名为“末罗”的国土之王族，他们所居住的国土也因习俗被称为“末罗”，世间所说的“末罗人”即是指他们。也有人读作“mālesu”。“游行”(Cāriyaṃ caramāno)是指不急不缓地周游广大国土区域。“与大比丘僧团”(Mahatā bhikkhusaṅghena)是指与具无量功德的广大沙门众。当时，世尊确实有庞大的比丘为随从。名为图那(Thūṇa)的末罗人婆罗门村，是位于中土(majjhimadesa)区域东南边界的末罗国中的一个村庄，因婆罗门众多而被称为婆罗门村。“到达那里”(Tadavasari)的意思是到达了通往图那村的道路。“他们听到了”(Assosuṃ)，即听闻了，意思是他们通过到达耳根的言语声而知道了。虚词“kho”是用于补足音节或表强调的不变词。在此作为强调时，是说“他们确实听到了”，听闻时没有障碍；作为补足音节时，则只是为了使文句流畅。“图那村人”(Thūṇeyyakā)是指图那村的居民。于“婆罗门居士”(Brāhmaṇagahapatikā)中，“婆罗门”(brāhmaṇā)是因学习梵(brahmaṃ aṇanti)而得名，意思是讽诵圣典。这确实是种姓婆罗门的词源解释。然而，圣者则因已祛除(bāhita)恶法而被称作“婆罗门”。“居士”(Gahapatikā)是指除了刹帝利和婆罗门外，所有在家的住民，特别是吠舍。“婆罗门居士”即婆罗门与居士的合称。

Idāni yamatthaṃ te assosuṃ, taṃ dassetuṃ ‘‘samaṇo khalu, bho, gotamo’’tiādi vuttaṃ. Tattha samitapāpattā ‘‘samaṇo’’ti veditabbo. Vuttañhetaṃ [Pg.343] – ‘‘samitāssa honti pāpakā akusalā dhammā’’tiādi (ma. ni. 1.434). Bhagavā ca anuttarena ariyamaggena sabbaso samitapāpo. Tenassa yathābhuccaguṇādhigatametaṃ nāmaṃ, yadidaṃ samaṇoti. Khalūti anussavatthe nipāto. Bhoti brāhmaṇajātikānaṃ jātisamudāgataṃ ālapanamattaṃ. Vuttampi cetaṃ ‘‘bhovādi nāma so hoti, sace hoti sakiñcano’’ti (dha. pa. 396). Gotamoti gottavasena bhagavato parikittanaṃ. Tasmā ‘‘samaṇo khalu, bho, gotamo’’ti samaṇo kira, bho, gotamagottoti ayamettha attho. Sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ. Sakyakulā pabbajitoti saddhāpabbajitabhāvaparidīpanaṃ. Kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva taṃ kulaṃ pahāya nekkhammādhigamasaddhāya pabbajitoti vuttaṃ hoti. Udapānaṃ tiṇassa ca bhusassa ca yāva mukhato pūresunti pānīyakūpaṃ tiṇena ca bhusena ca mukhappamāṇena vaḍḍhesuṃ, tiṇādīni pakkhipitvā kūpaṃ pidahiṃsūti attho.

如今他们听闻此事，为阐明其义，便说“沙门乔达摩，确实是位尊者”等语。其中，因平息诸恶，故当知为“沙门”。如经所说：“彼已平息诸罪恶不善法”等。世尊以无上圣道，完全平息诸恶。是故，此“沙门”之名，如实彰显其所证功德。“khalu”是表传闻的不变词。“bho”是婆罗门种姓与生俱来的称呼语。对此也曾说过：“若有障碍者，才被称为‘bhovādi’（称‘bho’者）。”“Gotamo”是依姓氏对世尊的称谓。因此，“沙门乔达摩，确实是位尊者”的意思是：据说这位乔达摩姓者是位沙门。“释迦子”则是为彰显世尊出身高贵。“从释迦族出家”是为彰显其以信出家之行。此即是说，世尊未被任何衰损所屈，于家族尚未衰败时，为证出离而怀信舍俗出家。“将井以草糠填至井口”，意为将饮水井以草与糠填充至与井口齐平，即投入草等物将井覆盖。

Tassa kira gāmassa bahi bhagavato āgamanamagge brāhmaṇānaṃ paribhogabhūto eko udapāno ahosi. Taṃ ṭhapetvā tattha sabbāni kūpataḷākādīni udakaṭṭhānāni tadā visukkhāni nirudakāni ahesuṃ. Atha thūṇeyyakā ratanattaye appasannā maccherapakatā bhagavato āgamanaṃ sutvā ‘‘sace samaṇo gotamo sasāvako imaṃ gāmaṃ pavisitvā dvīhatīhaṃ vaseyya, sabbaṃ imaṃ janaṃ attano vacane ṭhapeyya, tato brāhmaṇadhammo patiṭṭhaṃ na labheyyā’’ti tattha bhagavato avāsāya parisakkantā ‘‘imasmiṃ gāme aññattha udakaṃ natthi, amuṃ udapānaṃ aparibhogaṃ karissāma, evaṃ samaṇo gotamo sasāvako imaṃ gāmaṃ na pavisissatī’’ti sammantayitvā sabbe gāmavāsino sattāhassa udakaṃ gahetvā cāṭiādīni pūretvā udapānaṃ tiṇena ca bhusena ca pidahiṃsu. Tena vuttaṃ – ‘‘udapānaṃ tiṇassa ca bhusassa ca yāva mukhato pūresuṃ, ‘mā te muṇḍakā samaṇakā pānīyaṃ apaṃsū’’’ti.

据说在那个村子外面，世尊前来的路上，有一口婆罗门所用的井。当时，除了那口井，所有水井、池塘等有水的地方，都已干涸无水。于是，图那村的婆罗门(Thūṇeyyakā)对三宝没有信心，且生性悭吝，他们听闻世尊要来，便商议道：“如果沙门乔达摩带着弟子进入这个村子，住上两三天，就会让所有人都听他的话，这样一来，婆罗门法就无法立足了。”因此，他们为了不让世尊在此安住而图谋，商议道：“这个村子里没有其他的水源，只要不让人使用那口井，沙门乔达摩就不会带着弟子进入这个村子了。”商议之后，全村的居民都储备了七天的用水，把水罐等都装满了水，然后用草和糠把井口堵住。因此经中说道：“他们用草和糠将井填至井口，并说：‘不要让那些光头沙门喝到水。’”

Tattha muṇḍakā samaṇakāti muṇḍe ‘‘muṇḍā’’ti samaṇe ‘‘samaṇā’’ti vattuṃ vaṭṭeyya, te pana khuṃsanādhippāyena hīḷentā evamāhaṃsu. Māti paṭisedhe, mā apaṃsu mā piviṃsūti attho. Maggā okkammāti [Pg.344] maggato apasakkitvā. Etamhāti yo udapāno tehi tathā kato, tameva niddisanto āha. Kiṃ pana bhagavā tesaṃ brāhmaṇānaṃ vippakāraṃ anāvajjitvā evamāha – ‘‘etamhā udapānā pānīyaṃ āharā’’ti, udāhu āvajjitvā jānantoti? Jānanto eva bhagavā attano buddhānubhāvaṃ pakāsetvā te dametvā nibbisevane kātuṃ evamāha, na pānīyaṃ pātukāmo. Tenevettha mahāparinibbānasutte viya ‘‘pipāsitosmī’’ti (dī. ni. 2.191) na vuttaṃ. Dhammabhaṇḍāgāriko pana satthu ajjhāsayaṃ ajānanto thūṇeyyakehi kataṃ vippakāraṃ ācikkhanto ‘‘idāni so, bhante’’tiādimāha.

于彼处，对剃头者本可称“剃头者”，对沙门本可称“沙门”，但他们却怀着辱骂、轻蔑之意如是说道。“莫”(mā)是禁止之意，即“不要取用，不要饮用”的意思。“离开道路”(maggā okkamma)意即从道路上走开。“从此井”(etamhā)是说，世尊指着那口被他们如此对待的井而说。然则，世尊是不察知那些婆罗门的恶行而说“从此井取饮用水来”呢，还是察知后明知而说呢？世尊确实是明知的，他是为了彰显自己的佛陀威力，调伏他们，令他们去除傲慢，才如是说，并非想要喝水。因此，此处不像《大般涅槃经》(Mahāparinibbānasutta)中那样说“我渴了”。然而，法藏之主（阿难陀）不知晓导师的意趣，在述说图那(Thūṇa)人所作的恶行时，说道：“尊者，现在那口井……”等。

Tattha idānīti adhunā, amhākaṃ āgamanavelāyamevāti attho. Eso, bhante, udapānoti paṭhanti. Thero dvikkhattuṃ paṭikkhipitvā tatiyavāre ‘‘na kho tathāgatā tikkhattuṃ paccanīkā kātabbā, kāraṇaṃ diṭṭhaṃ bhavissati dīghadassinā’’ti mahārājadattiyaṃ bhagavato pattaṃ gahetvā udapānaṃ agamāsi. Gacchante there udapāne udakaṃ paripuṇṇaṃ hutvā uttaritvā samantato sandati, sabbaṃ tiṇaṃ bhusañca uplavitvā sayameva apagacchi. Tena ca sandamānena salilena uparūpari vaḍḍhantena tasmiṃ gāme sabbeva pokkharaṇīādayo jalāsayā visukkhā paripūriṃsu, tathā parikhākusubbhaninnādīni ca. Sabbo gāmappadeso mahoghena ajjhotthaṭo mahāvassakāle viya ahosi. Kumuduppalapadumapuṇḍarīkādīni jalajapupphāni tattha tattha ubbhijjitvā vikasamānāni udakaṃ sañchādiṃsu. Saresu haṃsakoñcacakkavākakāraṇḍavabakādayā e udakasakuṇikā vassamānā tattha tattha vicariṃsu. Thūṇeyyakā taṃ mahoghaṃ tathā uttarantaṃ samantato vīcitaraṅgasamākulaṃ pariyantato samuṭṭhahamānaṃ ruciraṃ pheṇabubbuḷakaṃ disvā acchariyabbhutacittajātā evaṃ sammantesuṃ ‘‘mayaṃ samaṇassa gotamassa udakupacchedaṃ kātuṃ vāyamimhā, ayaṃ pana mahogho tassa āgamanakālato paṭṭhāya evaṃ abhivaḍḍhati, nissaṃsayaṃ kho ayaṃ tassa iddhānubhāvo. Mahiddhiko hi so mahānubhāvo. Ṭhānaṃ kho panetaṃ vijjati, yathā yaṃ mahogho uṭṭhahitvā amhākaṃ gāmampi otthareyya. Handa mayaṃ samaṇaṃ gotamaṃ upasaṅkamitvā payirupāsitvā accayaṃ desentā khamāpeyyāmā’’ti.

于此，“此刻”(idāni)即是现在，意为我们抵达之时。他们念诵道：“尊者，这便是水井。”长老两次拒绝，至第三次时说道：“诚然不应三次违逆如来，远见者必已见到因缘。”于是拿着大王所赠之世尊的钵，走向水井。长老走近水井时，井水随即满溢，向四周流淌，所有的草芥与糠秕都浮起并自行漂走。因此流溢之水不断上涨，村中所有干涸的池塘等蓄水处皆得以充满，护城河、坑洼、低地等亦是如此。整个村庄都被大水淹没，犹如雨季洪涝。睡莲、青莲、红莲、白莲等水生花卉处处绽放，覆盖了水面。池中，天鹅、鸿雁、赤麻鸭、鸳鸯、白鹭等水鸟鸣叫着，四处游弋。图那村(Thūṇa)人见此大水奔涌，四面波涛翻滚，边缘泛起美丽的泡沫，心生惊奇，于是商议道：“我们试图断绝沙门乔达摩的水源，而此大水却自他到来之时起便如此高涨，这无疑是他的神通威力。他实乃大神通、大威力者。此事亦有可能，即大水继续上涨，将我等村庄也一并淹没。来，我等去拜见沙门乔达摩，恭敬侍奉，坦陈过错，请求他的宽恕吧。”

Te [Pg.345] sabbeva ekajjhāsayā hutvā saṅghasaṅghī gaṇībhūtā gāmato nikkhamitvā yena bhagavā tenupasaṅkamiṃsu. Upasaṅkamitvā appekacce bhagavato pāde sirasā vandiṃsu, appekacce añjaliṃ paṇāmesuṃ, appekacce bhagavatā saddhiṃ sammodiṃsu, appekacce tuṇhībhūtā nisīdiṃsu, appekacce nāmagottaṃ sāvesuṃ. Evaṃ pana katvā sabbeva ekamantaṃ nisīditvā ‘‘idha mayaṃ, bho gotama, bhoto ceva gotamassa gotamasāvakānañca udakappaṭisedhaṃ kārayimha, amukasmiṃ udapāne tiṇañca bhusañca pakkhipimha. So pana udapāno acetanopi samāno sacetano viya bhoto guṇaṃ jānanto viya sayameva sabbaṃ tiṇaṃ bhusaṃ apanetvā suvisuddho jāto, sabbopi cettha ninnappadeso mahatā udakoghena paripuṇṇo ramaṇīyova jāto, udakūpajīvino sattā parituṭṭhā. Mayaṃ pana manussāpi samānā bhoto guṇe na jānimha, ye mayaṃ evaṃ akarimha, sādhu no bhavaṃ gotamo tathā karotu, yathāyaṃ mahogho imaṃ gāmaṃ na otthareyya, accayo no accagamā yathābālaṃ, taṃ no bhavaṃ gotamo accayaṃ paṭiggaṇhātu anukampaṃ upādāyā’’ti accayaṃ desesuṃ. Bhagavāpi ‘‘taggha tumhe accayo accagamā yathābālaṃ, taṃ vo mayaṃ paṭiggaṇhāma āyatiṃ saṃvarāyā’’ti tesaṃ accayaṃ paṭiggahetvā pasannacittataṃ ñatvā uttari ajjhāsayānurūpaṃ dhammaṃ desesi. Te bhagavato dhammadesanaṃ sutvā pasannacittā saraṇādīsu patiṭṭhitā bhagavantaṃ vanditvā padakkhiṇaṃ katvā pakkamiṃsu. Tesaṃ pana āgamanato puretaraṃyeva āyasmā ānando taṃ pāṭihāriyaṃ disvā acchariyabbhutacittajāto pattena pānīyaṃ ādāya bhagavato upanāmetvā taṃ pavattiṃ ārocesi. Tena vuttaṃ – ‘‘evaṃ, bhanteti kho āyasmā ānando’’tiādi.

他们全都一心一意，结成一群，从村庄出来，前往世尊之处。抵达后，有些人以头顶礼世尊双足，有些人合掌致敬，有些人与世尊相互问候，有些人默然坐下，有些人报上自己的姓名与宗族。做完这些后，他们全都坐于一旁说道：“贤者乔达摩，我们曾在此处，阻止您和乔达摩的弟子们取水，还在某口井里扔了草和糠。然而那口井，虽无心识，却仿佛有心识一般，仿佛了知您的功德一般，自行清除了所有的草和糠，变得极为清净，此处所有的低洼之地也都充满了大水，变得赏心悦目，依水而生的众生皆心满意足。而我们虽是人，却不知晓您的功德，才做了这样的事。善哉，贤者乔达摩，愿您设法，不让这大水淹没此村。我们如愚人般犯下过失，愿贤者乔达摩出于慈悯，接纳我们的过失。”他们就这样忏悔了过失。世尊说：“诚然，你们如愚人般犯下过失，我接纳你们的忏悔，是为了你们将来的防护。”世尊接纳了他们的忏悔，了知他们心生净信后，便为他们宣说了与其意乐相应的法。他们听闻世尊说法后，心生欢喜，安住于三皈依中，顶礼世尊，右绕后离去。然而，在他们到来之前，具寿阿难就已见到那奇迹，心生稀有未曾有之想，用钵取水奉给世尊，并禀告了此事。因此经中说：‘“是的，尊者。”具寿阿难……’等。

Tattha mukhato ovamitvāti sabbaṃ taṃ tiṇādiṃ mukhena chaḍḍetvā. Vissandanto maññeti pubbe dīgharajjukena udapānena ussiñcitvā gahetabbaudakogho bhagavato pattaṃ gahetvā therassa gatakāle mukhena vissandanto viya samatittiko kākapeyyo hutvā aṭṭhāsi. Idañca therassa gatakāle udakappavattiṃ sandhāya vuttaṃ. Tato paraṃ pana pubbe vuttanayena tasmiṃ gāme sakalaṃ ninnaṭṭhānaṃ udakena paripuṇṇaṃ ahosīti. Ayaṃ paniddhi na buddhānaṃ adhiṭṭhānena, nāpi devānubhāvena, atha kho bhagavato [Pg.346] puññānubhāvena parittadesanatthaṃ rājagahato vesāligamane viya. Keci pana ‘‘thūṇeyyakānaṃ bhagavati pasādajananatthaṃ tesaṃ atthakāmāhi devatāhi kata’’nti. Apare ‘‘udapānassa heṭṭhā vasanakanāgarājā evamakāsī’’ti. Sabbaṃ taṃ akāraṇaṃ, yathā bhagavato puññānubhāvenayeva tathā udakuppattiyā paridīpitattā.

此处“从口中吐出”，是指将所有草等从口中排出。“如泉涌般”，是说先前须用长绳从井中汲取的水，在长老持世尊之钵到来时，便如从井口涌出一般，水满及沿，乌鸦可饮。此乃就长老到来时水之涌现而说。其后，如前所述，该村所有低洼之处皆为水所充满。此神通力既非诸佛之加持，亦非天神之威力，实乃世尊之福德威力所致，犹如为说护卫经而从王舍城(Rājagaha)前往毗舍离(Vesālī)时一般。有人说：‘此是欲令石柱村(Thūṇeyya)人对世尊生起净信、希求其利益之天神所为。’又有人说：‘此是居于井下之龙王所为。’此等皆非其因，以水之出现，乃由世尊福德威力所致，已如是阐明故。

Etamatthaṃ viditvāti etaṃ adhiṭṭhānena vinā attanā icchitanipphattisaṅkhātaṃ atthaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

“了知此义”，即从一切方面了知此“无须决意，随自意欲即可成就”之义后，为阐明其义，诵此自说偈。

Tattha kiṃ kayirā udapānena, āpā ce sabbadā siyunti yassa sabbakālaṃ sabbattha ca āpā ce yadi siyuṃ yadi upalabbheyyuṃ yadi ākaṅkhāmattapaṭibaddho, tesaṃ lābho, tena udapānena kiṃ kayirā kiṃ kareyya, kiṃ payojananti attho. Taṇhāya mūlato chetvā, kissa pariyesanaṃ careti yāya taṇhāya vinibaddhā sattā akatapuññā hutvā icchitālābhadukkhena vihaññanti, tassā taṇhāya mūlaṃ, mūle vā chinditvā ṭhito mādiso sabbaññubuddho kissa kena kāraṇena pānīyapariyesanaṃ, aññaṃ vā paccayapariyesanaṃ careyya. ‘‘Mūlato chettā’’tipi paṭhanti, taṇhāya mūlaṃ mūleyeva vā chedakoti attho. Atha vā mūlato chettāti mūlato paṭṭhāya taṇhāya chedako. Idaṃ vuttaṃ hoti – yo bodhiyā mūlabhūtamahāpaṇidhānato paṭṭhāya aparimitaṃ sakalaṃ puññasambhāraṃ attano acintetvā lokahitatthameva pariṇāmanavasena paripūrento mūlato pabhuti taṇhāya chettā, so taṇhāhetukassa icchitālābhassa abhāvato kissa kena kāraṇena udakapariyesanaṃ careyya, ime pana thūṇeyyakā andhabālā imaṃ kāraṇaṃ ajānantā evamakaṃsūti.

“若水常有，何需用井？”其义为：若随时随处皆可得水，若其获得仅系于意欲，得此利者，何需用井？有何功用？众生为渴爱所缚，因未作福德而为求不得之苦所恼害。像我这样的遍知佛陀，已从根本断除那渴爱，会因何缘由而去寻求饮水或其他资具呢？亦有读作“mūlato chettā”（从根本断者），其义为断除渴爱之根本者。又或者，“从根本断者”意为从最初开始即是断除渴爱者。此即是说：彼从作为菩提之根的伟大本愿开始，不为自己而积聚无量福德资粮，唯为世间利益而回向圆满，从根本开始即是断除渴爱者。他因无渴爱所致的“欲求不得”，会因何缘由而去寻求水呢？然而，这些图纳(Thūṇa)的愚盲之人，不知此理，才这样做了。

Navamasuttavaṇṇanā niṭṭhitā.

第九经释义终。

10. Utenasuttavaṇṇanā

10. 优填经释义

70. Dasame rañño utenassāti utenassa nāma rañño, yo ‘‘vajjirājā’’tipi vuccati. Uyyānagatassāti uyyānakīḷanatthaṃ uyyānaṃ gatassa[Pg.347]. Anādare hi idaṃ sāmivacanaṃ, ‘‘antepura’’nti pana padaṃ apekkhitvā sambandhepetaṃ sāmivacanaṃ hoti. Kālaṅkatānīti aggidaḍḍhāni hutvā matāni honti. Sāmāvatīpamukhānīti ettha kā panāyaṃ sāmāvatī, kathañca daḍḍhāti? Vuccate, bhaddavatiyaṃ seṭṭhino dhītā ghosakaseṭṭhinā dhītuṭṭhāne ṭhapitā pañcasataitthiparivārā rañño utenassa aggamahesī mettāvihārabahulā ariyasāvikā sāmāvatī nāma. Ayamettha saṅkhepo, vitthārato pana ādito paṭṭhāya sāmāvatiyā uppattikathā dhammapadavatthumhi (dha. pa. aṭṭha. 1.20 sāmāvatīvatthu) vuttanayena veditabbā. Māgaṇḍiyassa nāma brāhmaṇassa dhītā attano mātāpitūnaṃ –

70. 第十则中，关于优填王(Utena)，他亦被称为“跋耆王”(Vajjirājā)。“游园”指为游乐而前往园林。此处，此属格表示轻慢；若参照“内宫”一词，则此属格表示关联。“已逝”指被火烧死。“以萨玛瓦蒂为首”——此处的萨玛瓦蒂是谁？她又是如何被烧死的？据说：她是跋陀婆提(Bhaddavatī)城一位富商之女，被寇萨咖富商收为养女，有五百名侍女，是优填王的第一王后，名为萨玛瓦蒂，是一位常修慈心住的圣女弟子。此为简说，其详尽的缘起故事，当依《法句经注》(Dhammapada-aṭṭhakathā)中萨玛瓦蒂的故事(Sāmāvatīvatthu)所述来了知。名为玛甘迪亚的婆罗门之女，对她的父母——

‘‘Disvāna taṇhaṃ aratiṃ ragañca,Nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ,Pādāpi naṃ samphusituṃ na icche’’ti. (su. ni. 841) –

既见渴爱、不乐与贪染，于男女之事亦无欲。此身充满屎尿何可乐？我足亦不愿触碰彼。

Bhagavatā desitaṃ imaṃ gāthaṃ sutvā satthari baddhāghātā māgaṇḍiyā aparabhāge raññā utenena mahesiṭṭhāne ṭhapitā bhagavato kosambiṃ upagatabhāvaṃ, sāmāvatīpamukhānañca pañcannaṃ itthisatānaṃ upāsikābhāvaṃ ñatvā ‘‘āgato nāma samaṇo gotamo imaṃ nagaraṃ, dānissa kattabbaṃ jānissāmi, imāpi tassa upaṭṭhāyikā, imāsampi sāmāvatīpamukhānañca kattabbaṃ jānissāmī’’ti anekapariyāyehi tathāgatassa tāsañca anatthaṃ kātuṃ vāyamitvāpi asakkontī punekadivasaṃ raññā saddhiṃ uyyānakīḷaṃ gacchantī cūḷapitu sāsanaṃ pahiṇi ‘‘sāmāvatiyā pāsādaṃ gantvā dussakoṭṭhāgāratelakoṭṭhāgārāni vivarāpetvā dussāni telacāṭīsu temetvā thambhe veṭhetvā tā sabbā ekato katvā dvāraṃ pidahitvā bahi yantaṃ datvā daṇḍadīpikāhi gehe aggiṃ dadamāno otaritvā gacchatū’’ti.

听闻世尊开示此偈后，对导师怀恨在心的玛甘迪雅后来被优填国王立为王后。得知世尊来到憍赏弥(Kosambī)城，以及以萨玛瓦蒂为首的五百妇女成为优婆夷后，心想：“那个沙门乔达摩来到此城，我要知道该如何对付他，这些女人也是他的侍者，我也要知道该如何对付这些以萨玛瓦蒂为首的女人。”多次设法伤害如来及她们，但未能成功。某日与国王一同去园林游玩时，派人送信给她的叔父(cūḷapitu)，命令道：“去萨玛瓦蒂的宫殿，打开布库(dussakoṭṭhāgāra)和油库(telakoṭṭhāgāra)，把布在油罐里浸湿后缠绕在柱子上，把她们全部聚集在一起，关闭门，在外面装上机关(yantaṃ)，用火把点燃房屋后下来离开。”

Taṃ sutvā so pāsādaṃ abhiruyha koṭṭhāgārāni vivaritvā vatthāni telacāṭīsu temetvā thambhe veṭhetuṃ ārabhi. Atha naṃ sāmāvatīpamukhā itthiyo ‘‘kiṃ etaṃ cūḷapitā’’ti vadantiyo upasaṅkamiṃsu. ‘‘Ammā, rājā daḷhikammatthāya ime thambhe telapilotikāhi bandhāpeti[Pg.348], rājagehe nāma suyuttaduyuttaṃ dujjānaṃ, mā me santike hothā’’ti vatvā tā āgatā gabbhesu pavesetvā dvārāni pidahitvā bahi yantakaṃ datvā ādito paṭṭhāya aggiṃ dento otari. Sāmāvatī tāsaṃ ovādaṃ adāsi, ‘‘ammā, anamatagge saṃsāre vicarantīnaṃ evameva agginā jhāmattabhāvānaṃ buddhañāṇenapi paricchedo na sukaro, appamattā hothā’’ti. Tā satthu santike dhammaṃ sutvā adhigataphalāya viññātasāsanāya khujjuttarāya ariyasāvikāya sekkhapaṭisambhidāpattāya satthārā desitaniyāmeneva dhammaṃ desentiyā santike sotāpattiphalassa adhigatā antarantarā kammaṭṭhānamanasikārena yuttappayuttā gehe jhāyante vedanāpariggahakammaṭṭhānaṃ manasi karontiyo kāci dutiyaphalaṃ, kāci tatiyaphalaṃ pāpuṇitvā kālamakaṃsu. Atha bhikkhū kosambiyaṃ piṇḍāya carantā taṃ pavattiṃ ñatvā pacchābhattaṃ bhagavato ārocetvā tāsaṃ abhisamparāyaṃ pucchiṃsu. Bhagavā ca tāsaṃ ariyaphalādhigamaṃ bhikkhūnaṃ abhāsi. Tena vuttaṃ – ‘‘tena kho pana samayena rañño utenassa…pe… anipphalā kālaṅkatā’’ti.

他听了这话，便登上楼阁，打开储藏室，把衣服浸在油罐里，开始缠绕在柱子上。这时，以萨玛瓦蒂(Sāmāvatī)为首的女子们走近问道：“叔父，这是做什么？”他答道：“母亲们，国王为了加固建筑，命人用油布缠裹这些柱子。王宫之事，是非难辨，你们别靠近我。”说完便将她们领进内室，关闭门户，从外面上了锁，从一头点上火后便下楼了。萨玛瓦蒂为她们开示道：“母亲们啊，在无始轮回中流转，被火焚烧的情形正是如此，即便以佛智也难以测度其边际，你们应当不放逸。”这些女子曾在世尊座下听闻佛法，并在已证得果位、明了教法、获得有学无碍解的圣优婆夷库竹达拉(Khujjuttarā)依照世尊所教导的正法开示时，证得了须陀洹果。她们时而精勤地修习业处，当屋舍燃烧时，作意于受遍知业处，有的证得第二果，有的证得第三果，然后命终。后来比丘们在憍赏弥(Kosambī)乞食时得知此事，饭后向世尊禀报，询问她们的后世。世尊便向比丘们宣说她们已证得圣果。因此经中说：“尔时，优填王(Udena)……（中略）……命终时并非无果。”

Tattha anipphalāti na nipphalā, sampattasāmaññaphalā eva kālaṅkatā. Tā pana phalāni paṭilabhantiyo sāmāvatiyā –

此处所谓“非无果”，即并非没有证果，而是证得了沙门果之后才命终。她们在萨玛瓦蒂的教诫下获得诸果——

‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.

“奋起精进勿蹉跎，佛陀教诲细琢磨；摧破死神魔罗军，如象摧舍势巍峨。”

‘‘Yo imasmiṃ dhammavinaye, appamatto vihassati;

Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī’’ti. (saṃ. ni. 1.185;

netti. 29) –

“于此法律中，住于不放逸，舍生死轮回，得尽于苦际。”

Gāthāhi ovadiyamānā vedanāpariggahakammaṭṭhānaṃ manasi karontiyo vipassitvā dutiyatatiyaphalāni paṭilabhiṃsu. Khujjuttarā pana āyusesassa atthitāya, pubbe tādisassa kammassa akatattā ca tato pāsādato bahi ahosi. ‘‘Dasayojanantare pakkāmī’’ti ca vadanti. Atha bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, ‘‘āvuso, ananucchavikaṃ vata ariyasāvikānaṃ evarūpaṃ maraṇa’’nti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte[Pg.349], ‘‘bhikkhave, yadipi tāsaṃ imasmiṃ attabhāve ayuttaṃ, pubbe katakammassa pana yuttameva tāhi laddha’’nti vatvā tehi yācito atītaṃ āhari.

这些女子以偈颂受教诫时，作意于遍知受的业处，观修而证得第二、第三果。库竹达拉则因寿命尚存，又因过去未曾造作那样的业，故她当时在宫殿之外。“她逃离到十由旬之外”也有人这样说。当时，比丘们在法堂生起话题：“诸位贤友，圣优婆夷们的这种死亡，真是不相称啊。”世尊前来，问道：“诸位比丘，现在你们为了什么话题聚集在这里？”当被告知是这个话题时，世尊说：“诸位比丘，即使她们在此生遭遇的死亡不相称，但她们所得的果报与过去所造的业是相称的。”被比丘们请求后，世尊讲述了过去的事情。

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente aṭṭha paccekabuddhā rañño nivesane nibaddhaṃ bhuñjanti. Pañcasatā itthiyo te upaṭṭhahanti. Tesu satta janā himavantaṃ gacchanti, eko nadītīrasamīpe ekasmiṃ tiṇagahane samāpattiyā nisīdati. Athekadivasaṃ rājā paccekabuddhesu gatesu tāhi itthīhi saddhiṃ udakakīḷaṃ kīḷitukāmo tattha gato. Tā itthiyo divasabhāgaṃ udake kīḷitvā sītapīḷitā visibbitukāmā taṃ tiṇagahanaṃ upari visukkhatiṇasañchannaṃ ‘‘tiṇarāsī’’ti saññāya parivāretvā aggiṃ datvā tiṇesu jhāyitvā patantesu paccekabuddhaṃ disvā ‘‘rañño paccekabuddho jhāyati, taṃ rājā ñatvā amhe nāsessati, sudaḍḍhaṃ naṃ karissāmā’’ti sabbā ito cito ca dāruādīni āharitvā tassa upari rāsiṃ katvā ālimpetvā ‘‘idāni jhāyissatī’’ti pakkamiṃsu. Tā paṭhamaṃ asañcetanikā hutvā idāni kammunā bajjhiṃsu. Paccekabuddhaṃ pana antosamāpattiyaṃ sace dārūnaṃ sakaṭasahassampi āharitvā ālimpentā usumākāramattampi gāhetuṃ na sakkonti, tasmā so sattame divase uṭṭhāya yathāsukhaṃ agamāsi. Tā tassa kammassa katattā bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena attabhāvasate imināva niyāmena gehe jhāyamāne jhāyiṃsu. Idaṃ tāsaṃ pubbakammaṃ.

往昔，在波罗奈城(Bārāṇasī)，梵授王(Brahmadatta)统治之时，有八位独觉佛常在王宫中受食。有五百名女子侍奉他们。其中七位前往雪山(Himavanta)，一位在河岸附近的一处草丛中入定。有一天，国王想与那些女子一同嬉水，便在独觉佛们离开后前往该处。那些女子在水中嬉戏了半日，感到寒冷，想要取暖。她们看到那处覆有干草的草丛，以为是“草堆”，便围起来点火。当茅草燃烧坠落时，她们看见了独觉佛，心想：“国王的独觉佛被烧了！国王知道后会杀了我们，我们把他烧得更彻底些吧！”于是众人从各处捡来木柴等物，堆在他身上点燃，心想：“这下他该烧死了”，然后便离开了。她们起初并无杀意，但此刻却因此行为而为业所缚。然而，独觉佛在定中，即使人们搬来成千上万车的木柴焚烧，也无法让他感受到丝毫热气。因此，他在第七日起身，安然离去。那些女子因造此业，在地狱中受煮数千、数十万年，又因该业的余报，在一百世中，都以同样的方式在家中被烧死。这便是她们的往昔之业。

Yasmā pana te imasmiṃ attabhāve ariyaphalāni sacchākaṃsu, ratanattayaṃ payirupāsiṃsu, tasmā tattha anāgāminiyo suddhāvāsesu upapannā, itarā kāci tāvatiṃsesu, kāci yāmesu, kāci tusitesu, kāci nimmānaratīsu, kāci paranimmitavasavattīsu upapannā.

然而，由于她们在此生证得圣果，奉事三宝，因此，其中的阿那含(anāgāminī)生于净居天(suddhāvāsa)，其余的则有些生于忉利天(Tāvatiṃsa)，有些生于夜摩天(Yāma)，有些生于兜率天(Tusita)，有些生于化乐天(Nimmānaratī)，有些生于他化自在天(Paranimmitavasavattī)。

Rājāpi kho uteno ‘‘sāmāvatiyā gehaṃ kira jhāyatī’’ti sutvā vegena āgacchantopi taṃ padesaṃ tāsu daḍḍhāsuyeva sampāpuṇi. Āgantvā pana gehaṃ nibbāpetvā uppannabalavadomanasso māgaṇḍiyāya tathā kāritabhāvaṃ upāyena ñatvā ariyasāvikāsu katāparādhakammunā codiyamāno tassā rājāṇaṃ kāresi saddhiṃ ñātakehi. Evaṃ sā saparijanā samittabandhavā anayabyasanaṃ pāpuṇi.

优填王(Udena)听闻“萨玛瓦蒂的住所据说起火了”，虽急速赶来，但抵达该处时，她们已被烧死。他来后扑灭了屋舍的火，生起强烈的忧愁。之后，他用计谋查知此事是玛甘迪雅所为，因其对圣女弟子们所犯的罪行，便对她及其亲属执行了王法。就这样，她与随从、朋友及亲属一同遭遇了不幸与灾难。

Etamatthaṃ [Pg.350] viditvāti etaṃ sāmāvatīpamukhānaṃ tāsaṃ itthīnaṃ aggimhi anayabyasanāpattihetuṃ, māgaṇḍiyāya ca samittabandhavāya rājāṇāya anayabyasanāpattinimittaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

了知此事后——即全面了知以萨玛瓦蒂为首的诸女子于火中遭遇不幸灾难的因由，以及玛甘迪雅及其朋友亲属因王法而遭遇不幸灾难的缘由后，世尊为了阐明此义，诵出了此优陀那(udāna)：

Tattha mohasambandhano loko, bhabbarūpova dissatīti yo idha sattaloko bhabbarūpova hetusampanno viya hutvā dissati, sopi mohasambandhano mohena paliguṇṭhito attahitāhitaṃ ajānanto hite na paṭipajjati, ahitaṃ dukkhāvahaṃ bahuñca apuññaṃ ācināti. ‘‘Bhavarūpova dissatī’’tipi pāṭho. Tassattho – ayaṃ loko mohasambandhano mohena paliguṇṭhito, tato eva bhavarūpova sassatasabhāvo viyassa attā dissati, ajarāmaro viya upaṭṭhāti, yena pāṇātipātādīni akattabbāni karoti.

于此颂中，“世间为痴所缚，看似具足能力”之意为：此处有情世间看似具足能力，仿佛因缘具足，然其亦为痴所缚、为痴所覆，不知于己有利与无利，不行于利，而多积非利、引苦之不善。亦有读作“看似有存在之相”。其义为：此世间为痴所缚、为痴所覆，是故其看似有存在之相，其“我”看似有恒常自性，显现为不老不死，由此而行杀生等不应为之事。

Upadhibandhano bālo, tamasā parivārito. Sassatoriva khāyatīti na kevalañca mohasambandhano eva, apica kho upadhibandhanopi ayaṃ andhabālaloko avijjātamasā parivārito. Idaṃ vuttaṃ hoti – yena ñāṇena aviparītaṃ kāme ca khandhe ca ‘‘aniccā dukkhā vipariṇāmadhammā’’ti passeyya, tassa abhāvato yasmā bālo andhaputhujjano aññāṇatamasā samantato parivārito nivuto, tasmā so kāmūpadhi kilesūpadhi khandhūpadhīti imesaṃ upadhīnaṃ vasena ca upadhibandhano, tato eva cassa sopadhissa passato sassato viya nicco sabbakālabhāvī viya khāyati. ‘‘Asassatiriva khāyatī’’tipi pāṭho. Tassattho – attā sabbakālaṃ vijjati upalabbhatīti añño asassati aniccoti lokassa so upadhi micchābhinivesavasena ekadeso viya khāyati, upaṭṭhahatīti attho. Rakāro hi padasandhikaro. Passato natthi kiñcananti yo pana saṅkhāre pariggahetvā aniccādivasena vipassati, tasseva vipassanāpaññāsahitāya maggapaññāya yathābhūtaṃ passato jānato paṭivijjhato rāgādikiñcanaṃ natthi, yena saṃsāre bajjheyya. Tathā apassanto eva hi avijjātaṇhādiṭṭhiādibandhanehi saṃsāre baddho siyāti adhippāyo.

愚人為取著所缚，为黑暗所包围，显现如恒常。此非仅为痴所缠缚，此愚盲世间亦为无明(avijjā)之暗所笼罩，为诸取著(upadhi)所系缚。此即是说：愚昧凡夫因无正智，不能如实观见欲(kāma)与诸蕴(khandha)为“无常、苦、变易法”，故为无知之暗周遍包围，因此为欲取著(kāmūpadhi)、烦恼取著(kilesūpadhi)、蕴取著(khandhūpadhī)等诸取著所系缚。正因如此，具取著者所见，显现如恒常、如永存。亦有读作“显现如非恒常”(asassatiriva khāyati)。其义为：世人因对此取著的邪执，而显现为偏见，即执“我恒时存在、可得”，而认为他者是“非恒常、无常”。至于“见者无所有”，若有人把握诸行，以观(vipassanā)其无常等，具足观慧(vipassanāpaññā)与道慧(maggapaññā)，如实而见、而知、而证，则于彼无有贪等任何障碍，使其系缚于轮回。其意趣是：不如是见者，实为无明、渴爱、邪见等系缚所缠缚于轮回。

Dasamasuttavaṇṇanā niṭṭhitā.

第十经释义终。

Niṭṭhitā ca cūḷavaggavaṇṇanā.

小品释义终。

8. Pāṭaligāmiyavaggo

8. 波吒梨村品

1. Paṭhamanibbānapaṭisaṃyuttasuttavaṇṇanā

1. 初涅槃相应经释义

71. Pāṭaligāmiyavaggassa [Pg.351] paṭhame nibbānapaṭisaṃyuttāyāti amatadhātusannissitāya asaṅkhatadhātuyā pavedanavasena pavattāya. Dhammiyā kathāyāti dhammadesanāya. Sandassetīti sabhāvasarasalakkhaṇato nibbānaṃ dasseti. Samādapetīti tameva atthaṃ te bhikkhū gaṇhāpeti. Samuttejetīti tadatthagahaṇe ussāhaṃ janento tejeti joteti. Sampahaṃsetīti nibbānaguṇehi sammadeva sabbappakārehi toseti.

71. 波吒梨村品第一中，与涅槃相应者，即是与不死界(amatadhātu)、无为界(asaṅkhatadhātu)相关，以阐明的方式而进行。法谈(dhammī kathā)是指说法开示。开示(sandasseti)是指从自性、本质、特征方面显示涅槃。劝导(samādapeti)是指让比丘们领会那个意义。激励(samuttejeti)是指在领会那个意义时，激发热忱，使之振奋、明了。赞叹(sampahaṃseti)是指以涅槃的功德，以各种方式真实地使他们喜悦。

Atha vā sandassetīti ‘‘so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggā taṇhakkhayo virāgo nirodho’’tiādinā (ma. ni. 1.281; 2.337; mahāva. 8) nayeneva sabbathā tena tena pariyāyena tesaṃ tesaṃ ajjhāsayānurūpaṃ sammā dasseti. Samādapetīti ‘‘iminā ariyamaggena taṃ adhigantabba’’nti adhigamapaṭipadāya saddhiṃ tattha bhikkhū ninnapoṇapabbhāre karonto sammā ādapeti gaṇhāpeti. Samuttejetīti etaṃ dukkaraṃ durabhisambhavanti ‘‘mā sammāpaṭipattiyaṃ pamādaṃ antarāvosānaṃ āpajjatha, upanissayasampannassa vīriyavato nayidaṃ dukkaraṃ, tasmā sīlavisuddhiādivisuddhipaṭipadāya uṭṭhahatha ghaṭayatha vāyameyyāthā’’ti nibbānādhigamāya ussāheti, tattha vā cittaṃ vodapeti. Sampahaṃsetīti ‘‘madanimmadano pipāsavinayo ālayasamugghāto’’ti (a. ni. 4.34; itivu. 90), rāgakkhayo dosakkhayo mohakkhayoti (saṃ. ni. 4.367; itivu. 44), asaṅkhatanti (saṃ. ni. 4.367), amatañca santantiādinā ca anekapariyāyena (saṃ. ni. 4.409) nibbānānisaṃsappakāsanena tesaṃ bhikkhūnaṃ cittaṃ tosento hāsento sampahaṃseti samassāseti.

或者，开示(sandasseti)是指：如同“一切行的止息，一切依着(upadhi)的舍弃，渴爱的灭尽，离贪，灭尽”等（见《中部》1.281；2.337；《大品》8），以种种方式，根据他们的意乐，正确地指示。劝导(samādapeti)是指：如同“应当以此圣道证得”，连同证悟的道路，在那里让比丘们倾向、顺向于此，正确地劝导、令其接受。激励(samuttejeti)是指：即便“这是难做的，难以现等觉的”，告诫说“不要在正行中放逸而半途而废，具足近依的精进者，这件事并不难，因此应当奋起、努力、精进于戒清净等清净之道”，为了涅槃的证得而鼓励他们，或者净化他们的心。赞叹(sampahaṃseti)是指：如同“去除骄慢、调伏渴爱、根除执着”（见《增支部》4.34；《如是语》90），“贪的灭尽、嗔的灭尽、痴的灭尽”（见《相应部》4.367；《如是语》44），“无为”（见《相应部》4.367），“甘露与寂静”等（见《相应部》4.409），以多种方式宣说涅槃的功德，使那些比丘们内心欢喜、高兴，令他们欢喜并得到安慰。

Tedhāti te idha. Aṭṭhiṃ katvāti ‘‘atthi kiñci ayaṃ no attho adhigantabbo’’ti evaṃ sallakkhetvā tāya desanāya atthikā hutvā. Manasi katvāti citte ṭhapetvā anaññavihitā taṃ desanaṃ attano cittagatameva [Pg.352] katvā. Sabbaṃ cetaso samannāharitvāti sabbena kārakacittena ādito paṭṭhāya yāva pariyosānā desanaṃ āvajjetvā, taggatameva ābhogaṃ katvāti attho. Atha vā sabbaṃ cetaso samannāharitvāti sabbasmā cittato desanaṃ sammā anu anu āharitvā. Idaṃ vuttaṃ hoti – desentassa yehi cittehi desanā katā, sabbasmā cittato pavattaṃ desanaṃ bahi gantuṃ adento sammā aviparītaṃ anu anu āharitvā attano cittasantānaṃ āharitvā yathādesitadesitaṃ desanaṃ suṭṭhu upadhāretvā. Ohitasotāti avahitasotā, suṭṭhu upitasotā. Ohitasotāti vā avikkhittasotā. Tameva upalabbhamānopi hi savane avikkhepo satisaṃvaro viya cakkhundriyādīsu sotindriyepi vattumarahatīti. Ettha ca ‘‘aṭṭhiṃ katvā’’tiādīhi catūhipi padehi tesaṃ bhikkhūnaṃ tapparabhāvato savane ādaradīpanena sakkaccasavanaṃ dasseti.

“于此”(Tedhā)即“在此”(te idha)。“用心”(aṭṭhiṃ katvā)是说，如此思惟：“我等应有所证得之义”，从而对该教法生起希求。“作意”(manasi katvā)是说，置于心中，不旁骛于他，使该教法唯成己心所行。“全心注意”(sabbaṃ cetaso samannāharitvā)是说，以全部作用之心，从始至终省察教法，唯作向于彼之功用。此为义。或者，“全心注意”是说，从一切心中，正确地、一再地领受教法。此即是说：说法者是以何等心说法，从其一切心中所生起的教法，不令其外流，正确无误地、一再地领受，引至自己的心相续中，如其所说而善持教法。“倾耳”(ohitasota)即“倾耳谛听”、“善安住其耳”。或“倾耳”即“不散乱之耳”。诚然，即使在听闻时获得，此不散乱亦可称为耳根，犹如眼根等中的念防护。在此，以“用心”等四句，通过显示那些比丘因专注于法而在听闻时所表现的恭敬，表明了他们是在恭敬地听闻。

Etamatthaṃ viditvāti etaṃ tesaṃ bhikkhūnaṃ tassā nibbānapaṭisaṃyuttāya dhammakathāya savane ādarakāritaṃ sabbākārato viditvā. Imaṃ udānanti imaṃ nibbānassa tabbidhuradhammadesanāmukhena paramatthato vijjamānabhāvavibhāvanaṃ udānaṃ udānesi.

“了知此义”是说，从一切行相上，了知那些比丘们在听闻与涅槃相应的法谈时所作的此番恭敬。“诵此优陀那”是说，诵出此优陀那，此优陀那乃是通过开示与涅槃相违远之法为门径，从胜义上阐明涅槃真实存在之自说。

Tattha atthīti vijjati, paramatthato upalabbhatīti attho. Bhikkhaveti tesaṃ bhikkhūnaṃ ālapanaṃ. Nanu ca udānaṃ nāma pītisomanassasamuṭṭhāpito vā dhammasaṃvegasamuṭṭhāpito vā dhammapaṭiggāhakanirapekkho udāhāro, tathā ceva ettakesu suttesu āgataṃ, idha kasmā bhagavā udānento te bhikkhū āmantesīti? Tesaṃ bhikkhūnaṃ saññāpanatthaṃ. Nibbānapaṭisaṃyuttañhi bhagavā tesaṃ bhikkhūnaṃ dhammaṃ desetvā nibbānaguṇānussaraṇena uppannapītisomanassā udānaṃ udānesi. Idha nibbānavajjo sabbo sabhāvadhammo paccayāyattavuttikova upalabbhati, na paccayanirapekkho. Ayaṃ pana nibbānadhammo katamapaccaye upalabbhatīti tesaṃ bhikkhūnaṃ cetoparivitakkamaññāya te ca saññāpetukāmo ‘‘atthi, bhikkhave, tadāyatana’’ntiādimāha, na ekantatova te paṭiggāhake katvāti veditabbaṃ. Tadāyatananti taṃ kāraṇaṃ. Dakāro padasandhikaro. Nibbānañhi [Pg.353] maggaphalañāṇādīnaṃ ārammaṇapaccayabhāvato rūpādīni viya cakkhuviññāṇādīnaṃ ārammaṇapaccayabhūtānīti kāraṇaṭṭhena ‘‘āyatana’’nti vuccati. Ettāvatā ca bhagavā tesaṃ bhikkhūnaṃ asaṅkhatāya dhātuyā paramatthato atthibhāvaṃ pavedesi.

此处“有”，是说存在，以胜义而可得。“诸比丘”是对比丘们的称呼。须知，优陀那(udāna)是由喜与喜心所引发，或由法悚惧所引发，是不依赖于法之领受者的感兴语，在许多经中皆是如此。为何在此，世尊想要说优陀那时，要称呼那些比丘呢？是为了令那些比丘了知。确实，世尊为那些比丘开示了与涅槃相应的法，因随念涅槃功德而生起喜与喜心，故说此优陀那。在此，除涅槃外，一切自性法皆被视为依缘而转起，非不依缘。世尊了知那些比丘们心中“此涅槃法依何缘而可得”的寻思，且欲令他们了知，故说“诸比丘，有彼处”等。应知，此非完全是把他们作为领受者而说。所谓“彼处”(tadāyatana)，即彼因缘。其中“d”字母为连接词。确实，涅槃因作为道智、果智等的所缘缘，犹如色等作为眼识等的所缘缘，故以“因缘”之义而被称为“处”。至此，世尊向那些比丘们开示了无为界(asaṅkhatā dhātu)于胜义中的存在。

Tatrāyaṃ dhammanvayo – idha saṅkhatadhammānaṃ vijjamānattā asaṅkhatāyapi dhātuyā bhavitabbaṃ tappaṭipakkhattā sabhāvadhammānaṃ. Yathā hi dukkhe vijjamāne tappaṭipakkhabhūtaṃ sukhampi vijjatiyeva, tathā uṇhe vijjamāne sītampi vijjati, pāpadhammesu vijjamānesu kalyāṇadhammāpi vijjanti eva. Vuttañcetaṃ –

于此，法理如下：在此，因有为法存在，故无为界亦应存在，因其为彼之对立法，此乃诸法之自性。譬如，有苦存在时，其对立之乐也必然存在；同样，有热存在时，冷也存在；有诸恶法存在时，诸善法也必然存在。此亦曾被说：

‘‘Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati;

Evaṃ bhave vijjamāne, vibhavopi icchitabbako.

譬如苦存在，亦有名为乐；如是“有”存在，“无有”亦可求。

‘‘Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ;

Evaṃ tividhaggi vijjante, nibbānaṃ icchitabbakaṃ.

犹如热存在时，亦有另一清凉存在；如是，当三火存在时，亦当希求涅槃。

‘‘Yathāpi pāpe vijjante, kalyāṇamapi vijjati;

Evameva jāti vijjante, ajātimapi icchitabbaka’’ntiādi. (bu. vaṃ. 2.10-12) –

犹如恶存在时，亦有善存在；如是，当生存在时，亦当希求无生。

Apica nibbānassa paramatthato atthibhāvavicāraṇaṃ parato āvibhavissati.

再者，关于涅槃于胜义中实有之考察，将于后文阐明。

Evaṃ bhagavā asaṅkhatāya dhātuyā paramatthato atthibhāvaṃ sammukhena dassetvā idāni tabbidhuradhammāpohanamukhenassa sabhāvaṃ dassetuṃ, ‘‘yattha neva pathavī na āpo’’tiādimāha. Tattha yasmā nibbānaṃ sabbasaṅkhāravidhurasabhāvaṃ yathā saṅkhatadhammesu katthaci natthi, tathā tatthapi sabbe saṅkhatadhammā. Na hi saṅkhatāsaṅkhatadhammānaṃ samodhānaṃ sambhavati. Tatrāyaṃ atthavibhāvanā – yattha yasmiṃ nibbāne yassaṃ asaṅkhatadhātuyaṃ neva kakkhaḷalakkhaṇā pathavīdhātu atthi, na paggharaṇalakkhaṇā āpodhātu, na uṇhalakkhaṇā tejodhātu, na vitthambhanalakkhaṇā vāyodhātu atthi. Iti catumahābhūtābhāvavacanena yathā sabbassapi upādārūpassa abhāvo vutto hoti tannissitattā. Evaṃ anavasesato kāmarūpabhavassa [Pg.354] tattha abhāvo vutto hoti tadāyattavuttibhāvato. Na hi mahābhūtanissayena vinā pañcavokārabhavo ekavokārabhavo vā sambhavatīti.

世尊这样直接开示了无为界的胜义实有后，如今为通过排除远离其自性之法的方式来说明其本质，而说“彼处无地亦无水”等。于此，因为涅槃的自性是远离一切有为法，犹如涅槃在任何有为法中皆不存在，如是，在彼涅槃中亦无一切有为法。有为法与无为法实不可能共存。此处的义理阐明如下：在涅槃中，在无为界中，既没有坚硬为相的地界，也没有流动为相的水界，没有炎热为相的火界，也没有支持为相的风界。这样，通过说四大不存在，也就说明了一切所造色都不存在，因为它们都依止于四大。如是，也彻底说明了欲有和色有在那里不存在，因其存续有待于彼。实则，若无四大为依止，五蕴有或一蕴有皆不可能存在。

Idāni arūpasabhāvattepi nibbānassa arūpabhavapariyāpannānaṃ dhammānaṃ tattha abhāvaṃ dassetuṃ, ‘‘na ākāsānañcāyatanaṃ…pe… na nevasaññānāsaññāyatana’’nti vuttaṃ. Tattha na ākāsānañcāyatananti saddhiṃ ārammaṇena kusalavipākakiriyabhedo tividhopi ākāsānañcāyatanacittuppādo natthīti attho. Sesesupi eseva nayo. Yadaggena ca nibbāne kāmalokādīnaṃ abhāvo hoti, tadaggena tattha idhalokaparalokānampi abhāvoti āha – ‘‘nāyaṃ loko na paraloko’’ti. Tassattho – yvāyaṃ ‘‘itthattaṃ diṭṭhadhammo idhaloko’’ti ca laddhavohāro khandhādiloko, yo ca ‘‘tato aññathā paro abhisamparāyo’’ti ca laddhavohāro khandhādiloko, tadubhayampi tattha natthīti. Na ubho candimasūriyāti yasmā rūpagate sati tamo nāma siyā, tamassa ca vidhamanatthaṃ candimasūriyehi vattitabbaṃ. Sabbena sabbaṃ pana yattha rūpagatameva natthi, kuto tattha tamo. Tamassa vā vidhamanā candimasūriyā, tasmā candimā sūriyo cāti ubhopi tattha nibbāne natthīti attho. Iminā ālokasabhāvataṃyeva nibbānassa dasseti.

现在，为显示在涅槃这无色自性中，亦无属于无色有之诸法，故说：“非空无边处……乃至非非想非非想处”。其中“非空无边处”之义为：连同所缘，善、异熟、唯作三类空无边处心生起皆不存在。其余亦复如是。又，由于涅槃中无欲界等，故其中亦无此世、他世，因此说：“非此世，非他世”。其义为：无论是被称为“此有性、现法、此世”的蕴等世间，还是被称为“与此相异之后世、来世”的蕴等世间，此二者在涅槃中都不存在。“无日月”者，其义为：因为有色法，才有名为黑暗者；为驱散黑暗，才需日月运行。然于完全无色法之处，何来黑暗？又何需驱散黑暗之日月？是故，月与日二者于涅槃中皆不存在。此即显示涅槃自性即是光明。

Ettāvatā ca anabhisametāvīnaṃ bhikkhūnaṃ anādimatisaṃsāre supinantepi ananubhūtapubbaṃ paramagambhīraṃ atiduddasaṃ saṇhasukhumaṃ atakkāvacaraṃ accantasantaṃ paṇḍitavedanīyaṃ atipaṇītaṃ amataṃ nibbānaṃ vibhāvento paṭhamaṃ tāva ‘‘atthi, bhikkhave, tadāyatana’’nti tassa atthibhāvā tesaṃ aññāṇādīni apanetvā ‘‘yattha neva pathavī …pe… na ubho candimasūriyā’’ti tadaññadhammāpohanamukhena taṃ vibhāveti dhammarājā. Tena pathavīādisabbasaṅkhatadhammavidhurasabhāvā yā asaṅkhatā dhātu, taṃ nibbānanti dīpitaṃ hoti. Tenevāha, ‘‘tatrāpāhaṃ, bhikkhave, neva āgatiṃ vadāmī’’ti.

对于尚未证得的比丘们，在这无始轮回中，连在梦中都未曾体验过的、极其深奥、极其难见、微妙、超越思虑、极度寂静、唯智者所能领悟、极其殊胜的不死涅槃，法王首先开示“诸比丘，有彼处”，以此确立它的存在，消除他们的无知等。接着通过“其中没有地界……乃至没有日月”的排除其他法的方式，来阐明它。由此阐明，那远离地界等一切有为法的无为界，即是涅槃。因此世尊说：“诸比丘，在那里，我也不说有来、有去。”

Tattha tatrāti tasmiṃ. Apisaddo samuccaye. Ahaṃ, bhikkhave, yattha saṅkhārapavatte kutoci kassaci āgatiṃ na vadāmi yathāpaccayaṃ tattha dhammamattassa [Pg.355] uppajjanato. Evaṃ tasmimpi āyatane nibbāne kutoci āgatiṃ āgamanaṃ neva vadāmi āgantabbaṭṭhānatāya abhāvato. Na gatinti katthaci gamanaṃ na vadāmi gantabbaṭṭhānatāya abhāvato. Na hi tattha sattānaṃ ṭhapetvā ñāṇena ārammaṇakaraṇaṃ āgatigatiyo sambhavanti, nāpi ṭhiticutūpapattiyo vadāmi. ‘‘Tadāpaha’’ntipi pāḷi. Tassattho – tampi āyatanaṃ gāmantarato gāmantaraṃ viya na āgantabbatāya na āgati, na gantabbatāya na gati, pathavīpabbatādi viya apatiṭṭhānatāya na ṭhiti, apaccayattā vā uppādābhāvo, tato amatasabhāvattā cavanābhāvo, uppādanirodhābhāvato ceva tadubhayaparicchinnāya ṭhitiyā ca abhāvato na ṭhitiṃ na cutiṃ na upapattiṃ vadāmi. Kevalaṃ pana taṃ arūpasabhāvattā apaccayattā ca na katthaci patiṭṭhitanti appatiṭṭhaṃ. Tattha pavattābhāvato pavattappaṭipakkhato ca appavattaṃ. Arūpasabhāvattepi vedanādayo viya kassacipi ārammaṇassa anālambanato upatthambhanirapekkhato ca anārammaṇameva taṃ ‘‘āyatana’’nti vuttaṃ nibbānaṃ. Ayañca evasaddo appatiṭṭhameva appavattamevāti padadvayenapi yojetabbo. Esevanto dukkhassāti yadidaṃ ‘‘appatiṭṭha’’ntiādīhi vacanehi vaṇṇitaṃ thomitaṃ yathāvuttalakkhaṇaṃ nibbānaṃ, eso eva sakalassa vaṭṭadukkhassa anto pariyosānaṃ tadadhigame sati sabbadukkhābhāvato. Tasmā ‘‘dukkhassa anto’’ti ayameva tassa sabhāvoti dasseti.

于彼，“彼处”(tatrā)即“于彼”(tasmiṃ)。“亦”(api)字为集合义。诸比丘，于诸行转起处，我不如是说有任何法从何处而来，以其仅是诸法依缘而生起故。如是，于彼处(āyatane)涅槃中，我亦不说有从何处而来，以其无有可来之处故。“不去”(na gatiṃ)者，谓不说去往何处，以其无有可去之处故。于彼处，除以智作所缘外，实无有情之来去可得，我亦不说有住、死、生。亦有“我不说”(navadāmahaṃ)之巴利(pāḷi)。其义为：彼处亦如自一村至另一村，非可来故，无有来；非可去故，无有去；如地、山等，非可住故，无有住。或以无缘故无有生；由彼是甘露性故无有死；复因无生灭，亦无为彼二者所限之住，故我说无住、无死、无生。然彼仅因无色性及无缘故，不立于任何一处，故为“无立”(appatiṭṭhaṃ)。于彼处，无转起故，且与转起相违故，为“无转”(appavattaṃ)。虽有无色性，然如受等，不缘于任何所缘，不待于任何支撑，故彼涅槃被称为“处”(āyatana)，实为“无所缘”(anārammaṇa)。此“唯”(eva)字，亦应与“唯无立”(appatiṭṭhameva)、“唯无转”(appavattameva)二词相连。“此即苦之边际”者，谓此由“无立”等语所释、所赞，具如上所述相之涅槃，其本身即是一切轮回之苦的终点、尽头，以证得彼时，一切苦皆不存在故。是故，“苦之边际”，此即显示其自性。

Paṭhamasuttavaṇṇanā niṭṭhitā.

第一经释义终。

2. Dutiyanibbānapaṭisaṃyuttasuttavaṇṇanā

2. 第二涅槃相应经释义

72. Dutiye imaṃ udānanti imaṃ nibbānassa pakatiyā gambhīrabhāvato duddasabhāvadīpanaṃ udānaṃ udānesi. Tattha duddasanti sabhāvagambhīrattā atisukhumasaṇhasabhāvattā ca anupacitañāṇasambhārehi passituṃ na sakkāti duddasaṃ. Vuttañhetaṃ – ‘‘tañhi te, māgaṇḍiya, ariyaṃ paññācakkhu natthi, yena tvaṃ ārogyaṃ jāneyyāsi, nibbānampi passeyyāsī’’ti (ma. ni. 2.218). Aparampi vuttaṃ – ‘‘idampi kho ṭhānaṃ duddasaṃ, yadidaṃ sabbasaṅkhārasamatho’’tiādi (mahāva. 8; ma. ni. 1.281; 2.337). Anatanti [Pg.356] rūpādiārammaṇesu, kāmādīsu ca bhavesu namanato tanninnabhāvena pavattito sattānañca tattha namanato taṇhā natā nāma, natthi ettha natāti anataṃ, nibbānanti attho. ‘‘Ananta’’ntipi paṭhanti, niccasabhāvattā antavirahitaṃ, acavanadhammaṃ nirodhaṃ amatanti attho. Keci pana ‘‘ananta’’nti padassa ‘‘appamāṇa’’nti atthaṃ vadanti. Ettha ca ‘‘duddasa’’nti iminā paññāya dubbalīkaraṇehi rāgādikilesehi cirakālabhāvitattā sattānaṃ apaccayabhāvanā na sukarāti nibbānassa kicchena adhigamanīyataṃ dasseti. Na hi saccaṃ sudassananti imināpi tamevatthaṃ pākaṭaṃ karoti. Tattha saccanti nibbānaṃ. Tañhi kenaci pariyāyena asantasabhāvābhāvato ekanteneva santattā aviparītaṭṭhena saccaṃ. Na hi taṃ sudassanaṃ na sukhena passitabbaṃ, sucirampi kālaṃ puññañāṇasambhāre samānentehipi kasireneva samadhigantabbato. Tathā hi vuttaṃ bhagavatā – ‘‘kicchena me adhigata’’nti (mahāva. 8; ma. ni. 1.281; 2.337).

72. 第二，此优陀那（udāna）是为了阐明涅槃因其自性甚深而难见的特质，故世尊诵此优陀那。于此，“难见”（duddasa）是说，因其自性甚深，且体性极为微细，未积集智慧资粮者无法见到。正如所说：“玛甘迪亚（Māgaṇḍiya），你没有那神圣的慧眼，无从了知无病（ārogyaṃ），亦无从得见涅槃。”（《中部》2.218）又如所说：“此境地实为难见，即一切行之止息。”等。（《大品》8；《中部》1.281；2.337）‘无倾向’（anataṃ）是说：渴爱（taṇhā）因朝向（namanato）色等所缘及欲等诸有，并使众生朝向于彼，故名为‘倾向’（natā）；于此（涅槃）中无此‘倾向’，故名‘无倾向’，义即涅槃。也有读作“无尽”（anantaṃ）者，义为：因其自性恒常，故无终尽，为不迁法、无灭、不死。亦有说“无尽”一词其义为“无量”。于此，“难见”一词表明，对众生而言，由于长期被削弱智慧的贪等烦恼所熏习，修习无为法（涅槃）并非易事，此即显示涅槃需以艰难方能证得。“真实不易见”（na hi saccaṃ sudassanaṃ）一句亦阐明了此义。于此，“真实”（saccaṃ）即是涅槃。因为它在任何方面都不是非实有性，是绝对实有的，以其不变异之义，故为“真实”。它确实不易见，不易被轻易见到，因为即使是长时积集福德与智慧资粮者，也须以艰难方能证得。正如世尊所说：“我乃艰难证得。”（《大品》8；《中部》1.281；2.337）

Paṭividdhā taṇhā jānato passato natthi kiñcananti tañca nirodhasaccaṃ sacchikiriyābhisamayavasena abhisamentena visayato kiccato ca ārammaṇato ca ārammaṇappaṭivedhena asammohappaṭivedhena ca paṭividdhaṃ, yathāpariññābhisamayavasena dukkhasaccaṃ, bhāvanābhisamayavasena maggasaccañca asammohato paṭividdhaṃ hoti, evaṃ pahānābhisamayavasena asammohato ca paṭividdhā taṇhā hoti. Evañca cattāri saccāni yathābhūtaṃ ariyamaggapaññāya jānato passato bhavādīsu natabhūtā taṇhā natthi, tadabhāve sabbassapi kilesavaṭṭassa abhāvo, tatova kammavipākavaṭṭānaṃ asambhavoyevāti evaṃ bhagavā tesaṃ bhikkhūnaṃ anavasesavaṭṭadukkhavūpasamahetubhūtaṃ amatamahānibbānassa ānubhāvaṃ pakāsesi. Sesaṃ vuttanayameva.

对于知见者而言，渴爱已被彻知，无所有——此灭谛通过证知现观，从对象、作用及所缘上被彻知，并以所缘彻知和无痴彻知而通达；正如苦谛通过遍知现观、道谛通过修习现观以无痴通达而被彻知，如是渴爱亦通过断除现观以无痴通达而被彻知。如此，对于以圣道慧如实知见四谛者，于有等之中，倾向于存在的渴爱就不存在了；渴爱不存在，一切烦恼轮转也就不存在；由此，业轮转与异熟轮转也就不可能存在了。世尊就这样为那些比丘开示了作为无余轮转苦寂灭之因的甘露大涅槃的威力。余如前说。

Dutiyasuttavaṇṇanā niṭṭhitā.

第二经释义终。

3. Tatiyanibbānapaṭisaṃyuttasuttavaṇṇanā

3. 第三涅槃相应经释义

73. Tatiye atha kho bhagavā etamatthaṃ viditvāti tadā kira bhagavatā anekapariyāyena saṃsārassa ādīnavaṃ pakāsetvā sandassanādivasena [Pg.357] nibbānapaṭisaṃyuttāya dhammadesanāya katāya tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ saṃsāro bhagavatā avijjādīhi kāraṇehi sahetuko pakāsito, nibbānassa pana tadupasamassa na kiñci kāraṇaṃ vuttaṃ, tayidaṃ ahetukaṃ, kathaṃ saccikaṭṭhaparamatthena upalabbhatī’’ti. Atha bhagavā tesaṃ bhikkhūnaṃ etaṃ yathāvuttaṃ parivitakkasaṅkhātaṃ atthaṃ viditvā. Imaṃ udānanti tesaṃ bhikkhūnaṃ vimatividhamanatthañceva idha samaṇabrāhmaṇānaṃ ‘‘nibbānaṃ nibbānanti vācāvatthumattameva, natthi hi paramatthato nibbānaṃ nāma anupalabbhamānasabhāvattā’’ti lokāyatikādayo viya vippaṭipannānaṃ bahiddhā ca puthudiṭṭhigatikānaṃ micchāvādabhañjanatthañca imaṃ amatamahānibbānassa paramatthato atthibhāvadīpanaṃ udānaṃ udānesi.

73. 第三（经）。“尔时，世尊了知此事”：据说，当时世尊以多种方式开示了轮回的过患，并以教示等方式作了与涅槃相应的说法。之后，那些比丘生起此念：“世尊已开示此轮回由无明等原因而有因，然而，对于作为轮回寂灭的涅槃，却未说任何原因。如此，涅槃即是无因，如何能以真实究竟之义被证得呢？”于是，世尊了知那些比丘此种被称为颠倒思虑之事。“诵此优陀那”：世尊诵此优陀那，是为了消除那些比丘的疑惑，并为破除此世间如顺世派（Lokāyatika）等颠倒行者，以及教外持种种邪见者的邪说——他们认为“‘涅槃，涅槃’仅是言说之事，于究竟义上，实无名为涅槃者，因其自性不可得。”——此优陀那开示了不死大涅槃于究竟义上真实存在。

Tattha ajātaṃ abhūtaṃ akataṃ asaṅkhatanti sabbānipi padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ, kāraṇena vinā, sayameva vā na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ, evaṃ ajātattā abhūtattā ca yena kenaci kāraṇena na katanti akataṃ, jātabhūtakatasabhāvo ca nāmarūpānaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatasabhāvassa nibbānassāti dassanatthaṃ asaṅkhatanti vuttaṃ. Paṭilomato vā samecca sambhūya paccayehi katanti saṅkhataṃ, tathā na saṅkhataṃ saṅkhatalakkhaṇarahitanti asaṅkhatanti. Evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe ‘‘siyā nu kho ekeneva kāraṇena kata’’nti āsaṅkāya ‘‘na yena kenaci kata’’nti dassanatthaṃ ‘‘akata’’nti vuttaṃ. Evaṃ apaccayampi samānaṃ ‘‘sayameva nu kho idaṃ bhūtaṃ pātubhūta’’nti āsaṅkāya tannivattanatthaṃ ‘‘abhūta’’nti vuttaṃ. ‘‘Ayañcetassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātidhammattā’’ti dassetuṃ ‘‘ajāta’’nti vuttaṃ. Evametesaṃ catunnampi padānaṃ sātthakabhāvaṃ viditvā ‘‘tayidaṃ nibbānaṃ atthi, bhikkhave’’ti paramatthato nibbānassa atthibhāvo pakāsitoti veditabbo. Ettha udānentena bhagavatā, ‘‘bhikkhave’’ti ālapane kāraṇaṃ heṭṭhā vuttanayeneva veditabbaṃ.

于此，“未生、非有、非作、无为”，所有这些词都是同义词。又，不像受等法那样由被称为因缘和合的诸因之聚合而生起、产生，故名“未生”；无因，或不自行存在、显现、生起，故名“非有”；如此，因其未生、非有，故不为任何因所作，故名“非作”；而生、有、作的自性是属于名色等有为法的，不属于具有无为自性的涅槃，为了显示此义，故说为“无为”。又或从反面来说，由诸缘聚合而作，故名“有为”；同样地，不是这样被造作的，远离有为之相，故名“无为”。这样，在由众多因缘而生的性质被否定后，为了消除“或许是由某一因而作？”的疑虑，而显示“不为任何因所作”，故说为“非作”。同样，即使是无因的，为了消除“此法难道是自行存在、显现的吗？”的疑虑，故说为“非有”。为了说明“这个无为、非作、非有的特性，完全是因为不具有生起的性质”，故说为“未生”。明白了这四个词都有实际意义后，应当知道“比丘们，有此涅槃”这句话是从最究竟的意义上说明涅槃的真实存在。于此，对于发出此优陀那的世尊，其呼格“比丘们”的缘由，应依前面所说之理趣了知。

Iti satthā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti vatvā tattha hetuṃ dassento ‘‘no cetaṃ, bhikkhave’’tiādimāha. Tassāyaṃ [Pg.358] saṅkhepattho – bhikkhave, yadi ajātādisabhāvā asaṅkhatā dhātu na abhavissa na siyā, idha loke jātādisabhāvassa rūpādikkhandhapañcakasaṅkhātassa saṅkhatassa nissaraṇaṃ anavasesavūpasamo na paññāyeyya na upalabbheyya na sambhaveyya. Nibbānañhi ārammaṇaṃ katvā pavattamānā sammādiṭṭhiādayo ariyamaggadhammā anavasesakilese samucchindanti. Tenettha sabbassapi vaṭṭadukkhassa appavatti apagamo nissaraṇaṃ paññāyati.

导师说：“比丘们，有非生、非有、非作、非有为。”说完后，为说明其理由，而说了以“诸比丘，若非此”等开头的话。此为简要义：诸比丘，如果具有非生等自性的无为界不存在，那么，对于此世间那有为的、被称为色等五蕴的、具有生等自性的事物而言，其出离与无余寂灭，将不会被了知，不会被证得，也不会存在。因为以涅槃为所缘而生起的正见等圣道法，能根除无余的烦恼。因此，所有轮回之苦的不转起、离去与出离，于此（涅槃中）才得以彰显。

Evaṃ byatirekavasena nibbānassa atthibhāvaṃ dassetvā idāni anvayavasenapi taṃ dassetuṃ, ‘‘yasmā ca kho’’tiādi vuttaṃ. Taṃ vuttatthameva. Ettha ca yasmā ‘‘apaccayā dhammā, asaṅkhatā dhammā (dha. sa. dukamātikā 7, 8), atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī (udā. 71), idampi kho ṭhānaṃ duddasaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo (mahāva. 8; ma. ni. 1.281; 2.337), asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmi asaṅkhatagāminiñca paṭipada’’ntiādīhi (saṃ. ni. 4.366-367) anekehi suttapadehi, ‘‘atthi, bhikkhave, ajāta’’nti imināpi ca suttena nibbānadhātuyā paramatthato sambhavo sabbalokaṃ anukampamānena sammāsambuddhena desito, tasmā yadipi tattha apaccakkhakārīnampi viññūnaṃ kaṅkhā vā vimati vā natthiyeva. Ye pana paraneyyabuddhino puggalā, tesaṃ vimativinodanatthaṃ ayamettha adhippāyaniddhāraṇamukhena yuttivicāraṇā – yathā pariññeyyatāya sauttarānaṃ kāmānaṃ rūpādīnañca paṭipakkhabhūtaṃ tabbidhurasabhāvaṃ nissaraṇaṃ paññāyati, evaṃ taṃsabhāvānaṃ sabbesampi saṅkhatadhammānaṃ paṭipakkhabhūtena tabbidhurasabhāvena nissaraṇena bhavitabbaṃ. Yañcetaṃ nissaraṇaṃ, sā asaṅkhatā dhātu. Kiñca bhiyyo saṅkhatadhammārammaṇaṃ vipassanāñāṇaṃ api anulomañāṇaṃ kilese samucchedavasena pajahituṃ na sakkoti. Tathā sammutisaccārammaṇaṃ paṭhamajjhānādīsu ñāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītasabhāvena ārammaṇena bhavitabbaṃ[Pg.359], sā asaṅkhatā dhātu. Tathā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti idaṃ nibbānapadassa paramatthato atthibhāvajotakaṃ vacanaṃ aviparītatthaṃ bhagavatā bhāsitattā. Yañhi bhagavatā bhāsitaṃ, taṃ aviparītatthaṃ paramatthaṃ yathā taṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (a. ni. 3.137; mahāni. 27), tathā nibbānasaddo katthaci visaye yathābhūtaparamatthavisayo upacāramattavuttisabbhāvato seyyathāpi sīhasaddo. Atha vā attheva paramatthato asaṅkhatā dhātu, itaratabbiparītavinimuttasabhāvattā seyyathāpi pathavīdhātu vedanāti. Evamādīhi nayehi yuttitopi asaṅkhatāya dhātuyā paramatthato atthibhāvo veditabbo.

如此以遮诠法显示涅槃的存在后，如今亦以表诠法为显示它，而说“yasmā ca kho”等语。其义已如前说。于此，由于怜悯一切世间的正自觉者，已通过“有缘法、无为法”（《法集论》二法论母7, 8）、“诸比丘，有彼处，于彼处无地……”（《自说经》71）、“此实为难见处，即一切行之寂止、一切依之舍离”（《大品》8；《中部》1.281, 2.337）、“诸比丘，我将为汝等说无为法及趣向无为之道”（《相应部》4.366-367）等众多经句，以及“诸比丘，有无生者……”此经，从胜义上开示了涅槃界的存在。是故，于彼（涅槃），即便对于未现证的有智者，亦实无疑惑或犹豫。然为遣除某些所化人(paraneyyabuddhino puggala)之犹豫，于此以阐明意趣之方式作道理之审察：譬如，对于应被遍知的有上之欲、色等法，其对立法——即远离彼等自性的出离——是可知的；同样，对于具有彼等自性的一切有为法，亦应有其对立法——即远离彼等自性的出离。而此出离，即是无为界。再者，以有为法为所缘的观智(vipassanāñāṇa)，乃至随顺智(anulomañāṇa)，皆不能以断绝的方式舍断诸烦恼。同样，以世俗谛(sammutisacca)为所缘的初禅等智，仅能以镇伏的方式舍断诸烦恼，而不能以断绝的方式。如是，由于以有为法为所缘之智及以世俗谛为所缘之智，于断绝舍断诸烦恼上无能力故，彼能作断绝舍断的圣道智，应有与彼二者（之所缘）自性相违的所缘，此即无为界。同样，“诸比丘，有不生、不成、不作、无为者”，此句阐明涅槃一词于胜义上存在之语，因由世尊所说，故其义无颠倒。凡世尊所说，其义无颠倒，是究竟义，犹如“诸行无常，诸行是苦，诸法无我”（《增支部》3.137；《大义释》27）。同样，“涅槃”一词，在某些语境中，是以如实的胜义为对象，尽管亦有仅作譬喻之用法，犹如“狮子”一词。又或者，无为界于胜义中实有，因其自性与另一者（有为法）相反而解脱故，犹如地界与受。应由如是等理路，从道理上得知无为界于胜义中存在。

Tatiyasuttavaṇṇanā niṭṭhitā.

第三经释义终。

4. Catutthanibbānapaṭisaṃyuttasuttavaṇṇanā

4. 第四涅槃相应经释义

74. Catutthe atha kho bhagavā etamatthaṃ viditvāti tadā kira bhagavatā anekapariyāyena sandassanādivasena nibbānapaṭisaṃyuttāya dhammadesanāya katāya tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ tāva bhagavatā amatamahānibbānadhātuyā anekākāravokāraṃ ānisaṃsaṃ dassentena anaññasādhāraṇo ānubhāvo pakāsito, adhigamūpāyo panassā na bhāsito, kathaṃ nu kho paṭipajjantehi amhehi ayaṃ adhigantabbā’’ti. Atha bhagavā tesaṃ bhikkhūnaṃ etaṃ yathāvuttaparivitakkasaṅkhātaṃ atthaṃ sabbākārato viditvā. Imaṃ udānanti taṇhāvasena katthaci anissitassa passaddhakāyacittassa vīthipaṭipannavipassanassa ariyamaggena anavasesato taṇhāpahānena nibbānādhigamavibhāvanaṃ imaṃ udānaṃ udānesi.

74. 于第四经中，“尔时，世尊了知此义后”：当时，世尊以多种方式，通过开示等方便，宣说了与涅槃相应的法。那些比丘们心想：“世尊首先开示了不死大涅槃界种种形态的功德，彰显了此不共于他人的威力，但并未言说证得它的方法。我们当如何行践，方能证得此涅槃呢？”于是，世尊从一切方面了知那些比丘们如前所述的思虑之义后，便自说了此自说偈。此自说偈阐明了，对于不因贪爱而依着于任何一处、身心寂止、趣入道迹修观者，如何以圣道无余断除贪爱而证得涅槃。

Tattha nissitassa calitanti rūpādisaṅkhāre taṇhādiṭṭhīhi nissitassa calitaṃ ‘‘etaṃ mama, eso me attā’’ti taṇhādiṭṭhivipphanditaṃ hoti. Appahīnataṇhādiṭṭhikassa hi puggalassa sukhādīsu uppannesu tāni abhibhuyya viharituṃ asakkontassa ‘‘mama vedanā, ahaṃ vediyāmī’’tiādinā taṇhādiṭṭhigāhavasena kusalappavattito cittasantānassa calanaṃ kampanaṃ, avakkhalitaṃ vā [Pg.360] hotīti attho. Anissitassa calitaṃ natthīti yo pana visuddhipaṭipadaṃ paṭipajjanto samathavipassanāhi taṇhādiṭṭhiyo vikkhambhetvā aniccādivasena saṅkhāre sammasanto viharati, tassa taṃ anissitassa yathāvuttaṃ calitaṃ avakkhalitaṃ, vipphanditaṃ vā natthi kāraṇassa suvikkhambhitattā.

在此，“有依著者有动摇”是说：以贪与见依着于色等诸行者，会有动摇，即生起“这是我的，这是我的我”等由贪与见引起的躁动。因为对于未断贪与见的个人，当乐等生起时，因不能征服它们而安住，便以“我的受，我正感受”等方式，因贪与见的执取，导致心相续从善的运作中动摇、颤动或失足。此是其义。“无依著者无动摇”是说：凡是行于清净道，以止与观镇伏贪与见，并以无常等方式思择诸行而住者，对于此无依著者而言，因为其因已被善于镇伏，故无如前所述的动摇、失足或躁动。

Calite asatīti yathāvutte calite asati yathā taṇhādiṭṭhigāhā nappavattanti, tathā vīthipaṭipannāya vipassanāya taṃ ussukkantassa. Passaddhīti vipassanācittasahajātānaṃ kāyacittānaṃ sārambhakarakilesavūpasaminī duvidhāpi passaddhi hoti. Passaddhiyā sati nati na hotīti pubbenāparaṃ visesayuttāya passaddhiyā sati anavajjasukhādhiṭṭhānaṃ samādhiṃ vaḍḍhetvā taṃ paññāya samavāyakaraṇena samathavipassanaṃ yuganaddhaṃ yojetvā maggaparamparāya kilese khepentassa kāmabhavādīsu namanato ‘‘natī’’ti laddhanāmā taṇhā arahattamaggakkhaṇe anavasesato na hoti, anuppattidhammataṃ āpāditattā na uppajjatīti attho.

“于动摇不存在时”者，如前所说，于动摇不存在时，贪与见的执取即不如是生起；对于以已入道之观而精勤者亦复如是。“轻安”者，与观心俱生的身心，能平息导致骚动之烦恼，此轻安亦有二种。“有轻安则无倾向”者，当前后相续而有殊胜相应的轻安时，行者增长作为无过之乐所依的定，以智慧使之均衡，连结止观双运，以道的次第灭尽烦恼；由于朝欲有等处倾斜，故得名为“倾向”(nati)的贪爱，于阿罗汉道刹那，无余地不存在，因已达不生法之故，不再生起。此为义。

Natiyā asatīti arahattamaggena taṇhāya suppahīnattā bhavādiatthāya ālayanikanti pariyuṭṭhāne asati. Āgatigati na hotīti paṭisandhivasena idha āgati āgamanaṃ cutivasena gati ito paralokagamanaṃ peccabhāvo na hoti na pavattati. Āgatigatiyā asatīti vuttanayena āgatiyā ca gatiyā ca asati. Cutūpapāto na hotīti aparāparaṃ cavanupapajjanaṃ na hoti na pavattati. Asati hi kilesavaṭṭe kammavaṭṭaṃ pacchinnameva, pacchinne ca tasmiṃ kuto vipākavaṭṭassa sambhavo. Tenāha – ‘‘cutūpapāte asati nevidha na hura’’ntiādi. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā bāhiyasutte vitthārato vuttameva. Tasmā tattha vuttanayeneva attho veditabbo.

“于倾向不存在时”者，由阿罗汉道善断贪爱，故于为求诸有等的执著、欲求、缠缚不存在时。“无来去”者，无有以结生之故而来此世间，亦无有以死之故从此世间而去往他世，无有来世。“于来去不存在时”者，如前所述，于来与去不存在时。“无死生”者，无有相继的死与生，不再轮转。诚然，于烦恼轮转不存在时，业轮转即已断绝；于彼断绝时，异熟轮转何由而生？是故，佛言：“死生不存在时，则无此、无彼”等。于此应说之义，已于前《跋希亚经》中广说。是故，当依彼处所说之法而解其义。

Iti bhagavā idhāpi tesaṃ bhikkhūnaṃ anavasesato vaṭṭadukkhavūpasamahetubhūtaṃ amatamahānibbānassa ānubhāvaṃ sammāpaṭipattiyā pakāseti.

如是，世尊于此，亦为彼等比丘，连同修行方法，无余开示了作为轮转之苦寂灭之因的不死大涅槃的威力。

Catutthasuttavaṇṇanā niṭṭhitā.

第四经释义终。

5. Cundasuttavaṇṇanā

5. 纯陀经释义

75. Pañcame [Pg.361] mallesūti evaṃnāmake janapade. Mahatā bhikkhusaṅghenāti guṇamahattasaṅkhyāmahattehi mahatā. So hi bhikkhusaṅgho sīlādiguṇavisesayogenapi mahā tattha sabbapacchimakassa sotāpannabhāvato, saṅkhyāmahattenapi mahā aparicchinnagaṇanattā. Āyusaṅkhārossajjanato paṭṭhāya hi āgatāgatā bhikkhū na pakkamiṃsu. Cundassāti evaṃnāmakassa. Kammāraputtassāti suvaṇṇakāraputtassa. So kira aḍḍho mahākuṭumbiko bhagavato paṭhamadassaneneva sotāpanno hutvā attano ambavane satthuvasanānucchavikaṃ gandhakuṭiṃ, bhikkhusaṅghassa ca rattiṭṭhānadivāṭṭhānaupaṭṭhānasālākuṭimaṇḍapacaṅkamanādike ca sampādetvā pākāraparikkhittaṃ dvārakoṭṭhakayuttaṃ vihāraṃ katvā buddhappamukhassa saṅghassa niyyādesi. Taṃ sandhāya vuttaṃ – ‘‘tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane’’ti.

75. 在末罗(Malla)族中，意即在名为末罗的国土中。“与大比丘僧团一起”，是指在功德与数量上皆为巨大。此比丘僧团，因具足戒等殊胜功德而伟大——乃至其中最后一位比丘亦是须陀洹(sotāpanna)；亦因数量众多而伟大——其数量不可限量。确实，自世尊舍弃寿行起，陆续前来的比丘们便未曾离开。“纯陀(Cunda)的”，指名为纯陀者。“铁匠之子(kammāraputta)的”，指金匠之子。据说他家境富裕，是一位大富长者，初见世尊时即证得须陀洹果。他在自己的芒果园中，为导师建造了适于居住的香室(gandhakuṭi)，并为比丘僧团备妥了夜住处、日住处、集会堂、亭阁、经行处(caṅkamana)等，建成一座有围墙环绕、带门楼的寺院，奉献给以佛陀为首的僧团。针对此事而说：“那时，世尊住在波婆(Pāvā)，在铁匠之子纯陀的芒果园中。”

Paṭiyādāpetvāti sampādetvā. ‘‘Sūkaramaddavanti sūkarassa mudusiniddhaṃ pavattamaṃsa’’nti mahāaṭṭhakathāyaṃ vuttaṃ. Keci pana ‘‘sūkaramaddavanti na sūkaramaṃsaṃ, sūkarehi madditavaṃsakaḷīro’’ti vadanti. Aññe ‘‘sūkarehi madditappadese jātaṃ ahichattaka’’nti. Apare pana ‘‘sūkaramaddavaṃ nāma ekaṃ rasāyana’’nti bhaṇiṃsu. Tañhi cundo kammāraputto ‘‘ajja bhagavā parinibbāyissatī’’ti sutvā ‘‘appeva nāma naṃ paribhuñjitvā cirataraṃ tiṭṭheyyā’’ti satthu cirajīvitukamyatāya adāsīti vadanti.

“已准备好(paṭiyādāpetvā)”，即是“已备办好(sampādetvā)”。“‘sūkaramaddava’是指猪的柔软嫩滑之肉”，此乃《大义注》(Mahāaṭṭhakathā)所说。然而，有些人说：“‘sūkaramaddava’并非猪肉，而是被猪挖掘践踏过的嫩竹笋。”另一些人说：“是在被猪挖掘践踏过的地方长出的蘑菇。”此外，还有人说：“是一种名为‘sūkaramaddava’的特殊补品(rasāyana)。”据说，铁匠之子纯陀听闻“今日世尊将般涅槃(parinibbāyati)”后，怀着“或许世尊食用此物后，能更长久地住世”的心愿，因希望导师长寿而作此供养。

Tena maṃ parivisāti tena mamaṃ bhojehi. Kasmā bhagavā evamāha? Parānuddayatāya. Tañca kāraṇaṃ pāḷiyaṃ vuttameva. Tena abhihaṭabhikkhāya paresaṃ aparibhogārahato ca tathā vattuṃ vaṭṭatīti dassitaṃ hoti. Tasmiṃ kira sūkaramaddave dvisahassadīpaparivāresu catūsu mahādīpesu devatā ojaṃ pakkhipiṃsu. Tasmā taṃ añño koci sammā jīrāpetuṃ na sakkoti, tamatthaṃ pakāsento satthā parūpavādamocanatthaṃ ‘‘nāhaṃ taṃ, cunda, passāmī’’tiādinā sīhanādaṃ nadi. Ye hi pare upavadeyyuṃ ‘‘attanā paribhuttāvasesaṃ neva bhikkhūnaṃ, na aññesaṃ manussānaṃ adāsi, āvāṭe nikhaṇāpetvā vināsesī’’ti, ‘‘tesaṃ vacanokāso mā hotū’’ti parūpavādamocanatthaṃ sīhanādaṃ nadi.

“‘用此招待我’，即是‘用此喂我’之意。世尊为何如此说？是为怜悯他人。此因于圣典中亦已宣说。此举亦是为表明，由于（纯陀）所带来的食物不适合他人食用，故如此说是恰当的。据说，于彼‘sūkaramaddava’中，二千岛屿所围绕的四大洲（mahādīpa）诸天神注入了天食之精华。是故，除佛陀外，无人能善消化之。为阐明此义，导师为免除他人讥嫌，作狮子吼（sīhanāda）言：‘纯陀，我未见……’等。因为若有人讥嫌：‘他将自己食余之物，既不给比丘，亦不给他人，而令人掘坑毁之。’为令彼等无言说之机，为免除他人讥嫌，（世尊）作此狮子吼。

Tattha [Pg.362] sadevaketiādīsu saha devehīti sadevako, saha mārenāti samārako, saha brahmunāti sabrahmako, saha samaṇabrāhmaṇehīti sassamaṇabrāhmaṇī, pajātattā pajā, saha devamanussehīti sadevamanussā. Tasmiṃ sadevake loke…pe… sadevamanussāya. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇīvacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi okāsalokavasena, dvīhi pajāvasena sattaloko gahitoti veditabbo. Aparo nayo – sadevakavacanena arūpāvacaraloko gahito, samārakavacanena chakāmāvacaradevaloko, sabrahmakavacanena rūpī brahmaloko, sassamaṇabrāhmaṇavacanena catuparisavasena sammutidevehi saha manussaloko, avasesasattaloko vā gahitoti veditabbo.

于此“与天等”（sadevaketiādīsu）中，“与天”（sadevaka）者，谓与天共处（saha devehi）；“与魔”（samāraka）者，谓与魔罗（Māra）共处（saha mārena）；“与梵”（sabrahmaka）者，谓与梵天（Brahmā）共处（saha brahmunā）；“与沙门婆罗门”（sassamaṇabrāhmaṇī）者，谓与沙门（samaṇa）、婆罗门（brāhmaṇa）共处（saha samaṇabrāhmaṇehi）；因出生故，名为“众生”（pajā）；“与天人”（sadevamanussā）者，谓与天人（deva-manussa）共处（saha devamanussehi）。于彼“与天世界”（sadevake loke）……乃至……“为与天人共住之众生”（sadevamanussāya）。于此，“与天”一词摄五欲界天；“与魔”一词摄第六欲界天；“与梵”一词摄梵众天（brahmakāyika）等梵天；“与沙门婆罗门”一词，既摄于教法敌对之沙门、婆罗门，亦摄已平息、已排除诸恶（samitapāpa-bāhitapāpa）之沙门、婆罗门；“众生”一词摄有情世界（sattaloka）；“与天人”一词摄世俗天（sammutideva）与其余人类。如是当知，于此以三词依器世间（okāsaloka），以二词依众生而摄有情世界。另一说：“与天”一词摄无色界（arūpāvacaraloka）；“与魔”一词摄六欲界天（chakāmāvacaradevaloka）；“与梵”一词摄色界梵天（rūpī brahmaloko）；“与沙门婆罗门”一词，依四众（catuparisā）之义，摄与世俗天共住之人间世界，或其余有情世界，当知。

Bhuttāvissāti bhuttavato. Kharoti pharuso. Ābādhoti visabhāgarogo. Pabāḷhāti balavatiyo. Māraṇantikāti maraṇantā maraṇasamīpapāpanasamatthā. Sato sampajāno adhivāsesīti satiṃ upaṭṭhitaṃ katvā ñāṇena paricchinditvā adhivāsesi. Avihaññamānoti vedanānuvattanavasena asallakkhitadhammo viya aparāparaṃ parivattanaṃ akaronto apīḷiyamāno adukkhiyamāno viya adhivāsesi. Bhagavato hi veḷuvagāmakeyeva tā vedanā uppannā, samāpattibalena pana vikkhambhitā yāva parinibbānadivasā na uppajjiṃsu divase divase samāpattīhi paṭipaṇāmanato. Taṃ divasaṃ pana parinibbāyitukāmo ‘‘koṭisahassahatthīnaṃ balaṃ dhārentānaṃ vajirasaṅghātasamānakāyānaṃ aparimitakālaṃ upacitapuññasambhārānampi bhave sati evarūpā vedanā pavattanti, kimaṅgaṃ pana aññesa’’nti sattānaṃ saṃvegajananatthaṃ samāpattiṃ na samāpajji, tena vedanā kharā vattiṃsu. Āyāmāti ehi yāma.

“已受用”即已受用者。“粗”即剧烈。“病苦”即不调之病。“极强”即强有力。“致死的”即临近死亡，能引至死亡。“具念正知而忍受”即令念安住，以智慧辨别而忍受。“不被困扰”即不随感受而转，不像是不曾省察法的人那样辗转反侧，不被逼迫，如无痛苦般地忍受。诚然，世尊在竹林村(Veḷuvagāmaka)时即已生起彼等感受，但以等至之力镇伏，直至般涅槃日皆未复生，此乃因每日皆以等至调伏之故。然于彼日，世尊欲般涅槃，为令众生生起悚惧感而思惟：“纵使身具百亿大象之力、身体犹如金刚之坚固、于无量时劫中积累福德资粮者，若有‘有’（存在）亦会生起如是感受，何况他人？”故不入等至，是以剧烈感受生起。“我们去吧”即“来，我们去吧”。

Cundassa bhattaṃ bhuñjitvātiādikā aparabhāge dhammasaṅgāhakehi ṭhapitā gāthā. Tattha bhuttassa ca sūkaramaddavenāti bhuttassa udapādi, na pana bhuttapaccayā. Yadi hi abhuttassa uppajjissā, atikharo abhavissā, siniddhabhojanaṃ [Pg.363] pana bhuttattā tanukā vedanā ahosi, teneva padasā gantuṃ asakkhi. Etena yvāyaṃ ‘‘yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā’’ti sīhanādo nadito, tassa sātthakatā dassitā. Buddhānañhi aṭṭhāne gajjitaṃ nāma natthi. Yasmā taṃ paribhuttaṃ bhagavato na kiñci vikāraṃ uppādesi, kammena pana laddhokāsena uppādiyamānaṃ vikāraṃ appamattatāya upasamento sarīre balaṃ uppādesi, yena yathā vakkhamānaṃ tividhaṃ payojanaṃ sampādesi, tasmā sammadeva taṃ pariṇāmaṃ gataṃ, māraṇantikattā pana vedanānaṃ aviññātaṃ apākaṭaṃ ahosīti. Viriccamānoti abhiṇhaṃ pavattalohitavirecanova samāno. Avocāti attanā icchitaṭṭhāne parinibbānatthāya evamāha.

“食纯陀之食后”等偈颂，是后来由法结集者们所安放的。其中，“食了猪肉茸后”是指（病）在食用时生起，但并非由食物为缘而生起。如果在未食之前就发作，将会非常剧烈；但因为食用了柔软的食物，感受才变得轻微，因此才能以双足行走。以此显示了“除了如来，我未见任何人，食此食物后能完全消化”此一狮子吼的意义所在。诸佛不会无缘无故地发出狮子吼。因为所食之物没有对世尊造成任何变异，反而是平息了由业力获得机会而引发的变异，在身体中产生了力量，并以此完成了如后所述的三种利益。因此，它被完全地消化了。但由于此感受是临终之苦，所以变得不为外人所了知、不显现。“下痢（viriccamāno）”是指持续不断地排出鲜血。“他说了（avoca）”是指：为了在自己意欲之处般涅槃而如是说。

Kasmā pana bhagavā evaṃ roge uppanne kusināraṃ agamāsi, kiṃ aññattha na sakkā parinibbāyitunti? Parinibbāyituṃ nāma na katthaci na sakkā, evaṃ pana cintesi – mayi kusināraṃ gate mahāsudassanasuttadesanāya (dī. ni. 2.241) aṭṭhuppatti bhavissati, tāya yā devaloke anubhavitabbasadisā sampatti manussaloke mayā anubhūtā, taṃ dvīhi bhāṇavārehi paṭimaṇḍetvā desessāmi, taṃ sutvā bahū janā kusalaṃ kattabbaṃ maññissanti. Subhaddopi kattha maṃ upasaṅkamitvā pañhaṃ pucchitvā vissajjanapariyosāne saraṇesu patiṭṭhāya pabbajitvā laddhūpasampado kammaṭṭhānaṃ bhāvetvā mayi dharanteyeva arahattaṃ patvā pacchimasāvako nāma bhavissati. Aññattha mayi parinibbute dhātunimittaṃ mahākalaho bhavissati, lohitaṃ nadī viya sandissati. Kusinārāyaṃ pana parinibbute doṇabrāhmaṇo taṃ vivādaṃ vūpasametvā dhātuyo vibhajitvā dassatīti imāni tīṇi kāraṇāni passanto bhagavā mahatā ussāhena kusināraṃ agamāsi.

然则，世尊为何在病发时前往古西那罗（Kusinārā），难道在其他地方不能般涅槃吗？并非在任何地方都不能般涅槃，但他这样想：“我前往古西那罗时，将会有宣说《大善见经》（Mahāsudassana Sutta）的缘起。通过此经，我将以两个诵品庄严地开示我在人间已体验到等同天界的成就，听闻者将认为应当行持善法。须跋陀（Subhadda）也会前来问法，在得到解答的最后皈依三宝、出家、得具足戒后修习业处，就在我住世时证得阿罗汉果，成为最后一位弟子。如果我在其他地方般涅槃，会为了舍利引发大争斗，血流成河。而在古西那罗般涅槃，多那婆罗门（Doṇa brāhmaṇa）能够平息这场争论，分配舍利。”世尊看到这三个原因，便以极大的努力前往古西那罗。

Iṅghāti codanatthe nipāto. Kilantosmīti parissanto asmi. Tena yathāvuttavedanānaṃ balavabhāvaṃ eva dasseti. Bhagavā hi attano ānubhāvena tadā padasā agamāsi, aññesaṃ pana yathā paduddhārampi kātuṃ na sakkā, tathā vedanā tikhiṇā kharā kaṭukā vattiṃsu. Tenevāha ‘‘nisīdissāmī’’ti.

“那么”（Iṅgha）是表示催促的不变词。“我疲惫了”即“我是疲惫不堪的”。这表明了之前所说感受的强烈程度。世尊当时是凭借自己的威神力步行前往，但对其他人而言，这种感受会让他们连抬脚都无法做到，诸受就是如此尖锐、粗重、苦涩地持续着。因此他说“我要坐下”。

Idānīti adhunā. Luḷitanti madditaṃ viya ākulaṃ. Āvilanti ālulaṃ. Acchodakāti tanupasannasalilā. Sātodakāti madhuratoyā. Sītodakāti [Pg.364] sītalajalā. Setodakāti nikkaddamā. Udakañhi sabhāvato setavaṇṇaṃ, bhūmivasena kaddamāvilatāya ca aññādisaṃ hoti, kakudhāpi nadī vimalavālikā samokiṇṇā setavaṇṇā sandati. Tena vuttaṃ ‘‘setodakā’’ti. Supatitthāti sundaratitthā. Ramaṇīyāti manoharabhūmibhāgatāya ramitabbā yathāvuttaudakasampattiyā ca manoramā.

“此刻”即是现在。“搅动”意指像被揉搓般混乱。“浑浊”意指被搅浑。“清水”意指水清而少泥。“甘味水”意指水味甘甜。“清凉水”意指水质清凉。“白水”意指没有淤泥。水的本性是白色的，但因地势与泥土而呈现其他颜色。迦俱陀河(Kakudhā)也因遍布洁净的细沙而呈白色流淌，因此说为“白水”。“善渡口”意指美好的渡口。“可意”意指因其地貌怡人，且具备如前所述的优良水质，故令人愉悦。

Kilantosmi cundaka, nipajjissāmīti tathāgatassa hi –

“纯陀，我疲倦了，我要躺下。”此乃如来所言——

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti. –

“迦罗婆迦、恒伽、白、铜、黄褐、香、吉祥、黄金、布萨、六牙，此十种象族。”

Evaṃ vuttesu dasasu hatthikulesu kāḷāvakasaṅkhātānaṃ yaṃ dasannaṃ pakatihatthīnaṃ balaṃ, taṃ ekassa gaṅgeyyassāti evaṃ dasaguṇitāya gaṇanāya pakatihatthīnaṃ koṭisahassabalappamāṇaṃ sarīrabalaṃ. Taṃ sabbampi tasmiṃ divase pacchābhattato paṭṭhāya caṅgavāre pakkhittaudakaṃ viya parikkhayaṃ gataṃ. Pāvāya tigāvute kusinārā. Etasmiṃ antare pañcavīsatiyā ṭhānesu nisīditvā mahantaṃ ussāhaṃ katvā āgacchanto sūriyatthaṅgamanavelāya bhagavā kusināraṃ pāpuṇīti evaṃ ‘‘rogo nāma sabbaṃ ārogyaṃ maddanto āgacchatī’’ti imamatthaṃ dassento sadevakassa lokassa saṃvegakaraṃ vācaṃ bhāsanto ‘‘kilantosmi, cundaka, nipajjissāmī’’ti āha.

于此所述十种象族中，名为迦罗婆迦(Kāḷāvaka)的普通象，十头之力才相当于一头恒伽象(Gaṅgeyya)之力。如此以十倍递增计算，（世尊的）身体力量，其强度相当于百亿头普通象。然而，所有这些体力，在那天饭后，便如注入滤器之水般，消耗殆尽。从波婆(Pāvā)到古西那罗(Kusinārā)有三伽浮陀(gāvuta)的距离。在这段路程中，世尊在二十五个地方坐下休息，付出巨大努力，直到日落时分才抵达古西那罗。如此，为开示“所谓疾病，实乃摧毁一切健康而来”之义，为向包含天神在内的世间宣说能引生警醒之语，世尊说道：“纯陀，我疲倦了，我要躺下。”

Sīhaseyyanti ettha kāmabhogīseyyā petaseyyā tathāgataseyyā sīhaseyyāti catasso seyyā. Tattha ‘‘yebhuyyena, bhikkhave, kāmabhogī vāmena passena seyyaṃ kappentī’’ti (a. ni. 4.246) ayaṃ kāmabhogīseyyā. ‘‘Yebhuyyena, bhikkhave, petā uttānā sentī’’ti (a. ni. 4.246) ayaṃ petaseyyā. Catutthajjhānaṃ tathāgataseyyā. ‘‘Sīho, bhikkhave, migarājā dakkhiṇena passena seyyaṃ kappetī’’ti (a. ni. 4.246) ayaṃ sīhaseyyā. Ayañhi tejussadairiyāpathattā uttamaseyyā nāma. Tena vuttaṃ – ‘‘dakkhiṇena passena sīhaseyyaṃ kappesī’’ti. Pāde pādanti dakkhiṇapāde vāmapādaṃ. Accādhāyāti atiādhāya, gopphakaṃ atikkamma ṭhapetvā. Gopphakena hi gopphake, jāṇunā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjanti[Pg.365], seyyā phāsukā na hoti. Yathā pana na saṅghaṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjanti, seyyā phāsukā hoti. Tasmā evaṃ nipajji.

于“狮子卧(sīhaseyyā)”一词，有四种卧姿：欲乐者卧、饿鬼卧、如来卧、狮子卧。其中，“诸比丘，欲乐者大多左胁而卧”（增支部4.246），此为欲乐者卧。“诸比丘，饿鬼大多仰面而卧”（增支部4.246），此为饿鬼卧。第四禅(catutthajjhāna)为如来卧。“诸比丘，兽王狮子右胁而卧”（增支部4.246），此为狮子卧。此卧姿因具威势，故名最上卧。因此说：“以右胁作狮子卧”。“足与足”是指左脚置于右脚上。“交叠放置(accādhāya)”是妥善放置(atiādhāya)的意思，即稍微错开，越过脚踝放置。因为若是脚踝与脚踝、膝盖与膝盖互相摩擦，就会不断产生痛受，卧姿便不安稳。但像这样稍微错开、不相摩擦地放置，则不生痛受，卧姿便得安稳。因此，他如此躺卧。

Gantvāna buddhoti imā gāthā aparabhāge dhammasaṅgāhakehi ṭhapitā. Tattha nadikanti nadiṃ. Appaṭimodha loketi appaṭimo idha imasmiṃ sadevake loke. Nhatvā ca pivitvā cudatārīti gattānaṃ sītikaraṇavasena nhatvā ca pānīyaṃ pivitvā ca nadito uttari. Tadā kira bhagavati nhāyante antonadiyaṃ macchakacchapā, udakaṃ, ubhosu tīresu vanasaṇḍo, sabbo ca so bhūmibhāgoti sabbaṃ suvaṇṇavaṇṇameva ahosi. Purakkhatoti guṇavisiṭṭhasattuttamagarubhāvato sadevakena lokena pūjāsammānavasena purakkhato. Bhikkhugaṇassa majjheti bhikkhusaṅghassa majjhe. Tadā bhikkhū bhagavato vedanānaṃ adhimattabhāvaṃ viditvā āsannā hutvā samantato parivāretvāva gacchanti. Satthāti diṭṭhadhammikasamparāyikaparamatthehi sattānaṃ anusāsanato satthā. Pavattā bhagavā idha dhammeti bhāgyavantatādīhi bhagavā idha sīlādisāsanadhamme pavattā, dhamme vā caturāsītidhammakkhandhasahassāni pavattā pavattetā. Ambavananti tassā eva nadiyā tīre ambavanaṃ. Āmantayi cundakanti tasmiṃ kira khaṇe āyasmā ānando udakasāṭikaṃ pīḷento ohīyi, cundakatthero samīpe ahosi. Tasmā taṃ bhagavā āmantayi. Pamukhe nisīdīti vattasīsena satthu purato nisīdi ‘‘kiṃ nu kho satthā āṇāpetī’’ti. Ettāvatā dhammabhaṇḍāgāriko anuppatto. Evaṃ anuppattaṃ atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi.

“前往佛陀处”等这些偈颂，是后来由法的结集者（dhammasaṅgāhaka）所加入的。“于河”是指那条河。“于此世间无与伦比”是指，在此有天神的世界中，（世尊）无与伦比。“沐浴饮水后上来”是指，为了让身体清凉而沐浴，饮水后，从河里上来。据说当时世尊沐浴时，河里的鱼、龟、水，两岸的林丛，以及那整片地方，全都变成了金色。“被尊崇”是指，因其功德殊胜、为众生之最、具足可敬性，而被有天神的世界通过供养和尊敬而尊崇。“于比丘众中”是指在比丘僧团之中。当时，比丘们了知世尊的感受非常强烈，便靠近并从四周围绕着行走。“导师”是指，以现世、来世及究竟义教导众生，故为导师。“世尊于此转起法”是指，因具足祥瑞等（功德），故为“世尊”；于此教法中，转起戒等教法，或转起八万四千法蕴。“芒果林”就是在那条河岸边的芒果林。“召唤纯陀”是指，据说在那一刻，具寿阿难正在拧干水浴衣而落在后面，纯陀长老就在附近，所以世尊召唤他。“在前就座”是指，心想“导师要吩咐什么呢？”，而在导师面前坐下。至此，法藏管理人（Dhammabhaṇḍāgārika）已经到达。在他到达后，世尊便对具寿阿难说：

Upadaheyyāti uppādeyya, vippaṭisārassa uppādako koci puriso siyā api bhaveyya. Alābhāti ye aññesaṃ dānaṃ dadantānaṃ dānānisaṃsasaṅkhātā lābhā honti, te alābhā. Dulladdhanti puññavisesena laddhampi manussattaṃ dulladdhaṃ. Yassa teti yassa tava. Uttaṇḍulaṃ vā atikilinnaṃ vā ko taṃ jānāti, kīdisampi pacchimaṃ piṇḍapātaṃ bhuñjitvā tathāgato parinibbuto, addhā tena yaṃ vā taṃ vā dinnaṃ bhavissatīti. Lābhāti diṭṭhadhammikasamparāyikā dānānisaṃsasaṅkhātā lābhā. Suladdhanti tuyhaṃ manussattaṃ suladdhaṃ. Sammukhāti sammukhato, na anussavena na paramparāyāti attho. Metanti me etaṃ mayā etaṃ. Dvemeti dve ime. Samasamaphalāti sabbākārena samānaphalā.

“‘会令生起’即是‘会生起’。或许会有某人令（纯陀）生起追悔。‘无利’是说：（有人会说：）‘其他布施者有被称为布施果报的利益，而你（纯陀）却没有得到利益。’‘非善得’是说：‘（你）以殊胜福德所获得的人身，也是非善得。’`Yassa te`即`yassa tava`（你的）。（有人会说：）‘谁知道（你供养的饭）是未熟还是过烂？如来吃了你某种最后的供养后就般涅槃了。你供养的肯定是不知什么东西！’‘有利’是说：有被称为布施果报的现世与后世的利益。‘善得’是说：你的人身是善得。‘面前’即是‘从面前’，其义为‘不是通过传闻，不是通过传承’。`Metanti`即`me etaṃ`（我的这个）。`Dvemeti`即`dve ime`（这两个）。‘等同果报’即是在一切方面果报相同。

Nanu [Pg.366] ca yaṃ sujātāya dinnaṃ piṇḍapātaṃ bhuñjitvā tathāgato abhisambuddho, taṃ kilesānaṃ appahīnakāle dānaṃ, idaṃ pana cundassa dānaṃ khīṇāsavakāle, kasmā etāni samaphalānīti? Parinibbānasamatāya samāpattisamatāya anussaraṇasamatāya ca. Bhagavā hi sujātāya dinnaṃ piṇḍapātaṃ bhuñjitvā saupādisesāya nibbānadhātuyā parinibbuto, cundena dinnaṃ bhuñjitvā anupādisesāya nibbānadhātuyā parinibbutoti evaṃ parinibbānasamatāyapi samaphalāni. Abhisambujjhanadivase ca aggamaggassa hetubhūtā catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajji, parinibbānadivasepi sabbā tā samāpajji. Evaṃ samāpattisamatāyapi samaphalāni. Vuttañhetaṃ bhagavatā –

然而，如来食用善生（Sujātā）所供养的食物后得以完全觉悟，那是在烦恼未断时所作的布施；而此纯陀（Cunda）的布施，则是在诸漏已尽时所作的。为何这两者的果报相同呢？因为般涅槃的等同、等至的等同以及随念的等同。世尊食用善生所供养的食物后，以有余依涅槃界而般涅槃；食用纯陀所供养的食物后，以无余依涅槃界而般涅槃。如此，因般涅槃的等同，故果报相同。再者，在完全觉悟之日，他进入了作为最高道之因的、数量达二十四万亿的等至；在般涅槃之日，他也进入了所有那些等至。如此，因等至的等同，故果报相同。此乃世尊所说——

‘‘Yassa cetaṃ piṇḍapātaṃ paribhuñjitvā anuttaraṃ appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando’’tiādi. –

“‘食用任何人的食物后，若能具足无上、无量的心定而住，则该人会生起无量的福德之流与善法之流。’等等。

Sujātā ca aparabhāge assosi ‘‘na kira sā rukkhadevatā, bodhisatto kiresa, taṃ kira piṇḍapātaṃ paribhuñjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, sattasattāhaṃ kirassa tena yāpanā ahosī’’ti. Tassā idaṃ sutvā ‘‘lābhā vata me’’ti anussarantiyā balavapītisomanassaṃ udapādi. Cundassapi aparabhāge ‘‘avasānapiṇḍapāto kira mayā dinno, dhammasīsaṃ kira mayā gahitaṃ, mayhaṃ kira piṇḍapātaṃ paribhuñjitvā satthā attanā cirakālābhipatthitāya anupādisesāya nibbānadhātuyā parinibbuto’’ti sutvā ‘‘lābhā vata me’’ti anussarato balavapītisomanassaṃ udapādi. Evaṃ anussaraṇasamatāyapi samaphalāni dvepi piṇḍapātadānānīti veditabbāni.

其后，善生(Sujātā)听闻：“原来那不是树神，而是菩萨。据说他食用了那份食物后，证得了无上正等正觉，并依此维持了七个七天。”她听后，忆念着：“我真是获得了大利益啊！”生起了强烈的喜悦和快乐。其后，纯陀(Cunda)也听闻：“据说我供养了最后的食物，我领受了法之首要，导师食用了我的食物后，以自己长久以来所渴望的无余依涅槃界而般涅槃了。”他忆念着：“我真是获得了大利益啊！”也生起了强烈的喜悦和快乐。如此，亦因忆念的同等，此两种食物供养具有同等的果报，应当了知。

Āyusaṃvattanikanti dīghāyukasaṃvattanikaṃ. Upacitanti pasutaṃ uppāditaṃ. Yasasaṃvattanikanti parivārasaṃvattanikaṃ. Ādhipateyyasaṃvattanikanti seṭṭhabhāvasaṃvattanikaṃ.

“能增长寿命”（āyusaṃvattanikaṃ），即能导致长寿。“已积聚”（upacitaṃ），即已获得、已产生。“能增长名声”（yasasaṃvattanikaṃ），即能导致眷属增多。“能增长主权”（ādhipateyyasaṃvattanikaṃ），即能导致尊贵的状态。

Etamatthaṃ viditvāti etaṃ dānassa mahapphalatañceva sīlādiguṇehi attano ca anuttaradakkhiṇeyyabhāvaṃ anupādāparinibbānañcāti tividhampi atthaṃ sabbākārato viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

“了知此义”是说：从一切方面了知了这三方面的意义，即：布施的大果报，自身因戒等功德而具有的无上福田性，以及无余依般涅槃之后，为了阐明此义而诵出此优陀那。

Tattha [Pg.367] dadato puññaṃ pavaḍḍhatīti dānaṃ dentassa cittasampattiyā ca dakkhiṇeyyasampattiyā ca dānamayaṃ puññaṃ upacīyati, mahapphalatarañca mahānisaṃsatarañca hotīti attho. Atha vā dadato puññaṃ pavaḍḍhatīti deyyadhammaṃ pariccajanto pariccāgacetanāya bahulīkatāya anukkamena sabbattha anāpattibahulo suvisuddhasīlaṃ rakkhitvā samathavipassanañca bhāvetuṃ sakkotīti tassa dānādivasena tividhampi puññaṃ abhivaḍḍhatīti evamettha attho veditabbo. Saṃyamatoti sīlasaṃyamena saṃyamantassa, saṃvare ṭhitassāti attho. Veraṃ na cīyatīti pañcavidhaveraṃ na pavaḍḍhati, adosapadhānattā vā adhisīlassa kāyavācācittehi sayaṃmanto suvisuddhasīlo khantibahulatāya kenaci veraṃ na karoti, kuto tassa upacayo. Tasmā tassa saṃyamato saṃyamantassa, saṃyamahetu vā veraṃ na cīyati. Kusalo ca jahāti pāpakanti kusalo pana ñāṇasampanno suvisuddhasīle patiṭṭhito aṭṭhatiṃsāya ārammaṇesu attano anurūpaṃ kammaṭṭhānaṃ gahetvā upacārappanābhedaṃ jhānaṃ sampādento pāpakaṃ lāmakaṃ kāmacchandādiakusalaṃ vikkhambhanavasena jahāti pariccajati. So tameva jhānaṃ pādakaṃ katvā saṅkhāresu khayavayaṃ paṭṭhapetvā vipassanāya kammaṃ karonto vipassanaṃ ussukkāpetvā ariyamaggena anavasesaṃ pāpakaṃ lāmakaṃ akusalaṃ samucchedavasena jahāti. Rāgadosamohakkhayā sa nibbutoti so evaṃ pāpakaṃ pajahitvā rāgādīnaṃ khayā anavasesakilesanibbānena, tato paraṃ khandhanibbānena ca nibbuto hotīti evaṃ bhagavā cundassa ca dakkhiṇasampattiṃ, attano ca dakkhiṇeyyasampattiṃ nissāya pītivegavissaṭṭhaṃ udānaṃ udānesi.

于此，“布施者功德增长”，是说布施者因心意圆满与福田圆满，其布施善业得以增长，有更大的果报与更大的利益，此为其义。或“布施者功德增长”，是说舍弃所施之物者，因舍离之思多修习故，次第于一切处无有过失，守护极清净戒，亦能修习奢摩他(samatha)与毘婆舍那(vipassanā)，故彼因布施等而令三种福业增长，于此应如是解义。“通过自制”，是指通过戒的防护而自制者，即安住于防护之义。“怨恨不积集”，是说五种怨恨不增长；或者，由于增上戒以无瞋为首，行者以身、语、意自我调伏，具足极清净戒，因多行忍辱而不与任何人结怨，其怨恨何由积集？是故，彼通过自制而自制者，或因自制之故，怨恨不积集。“善巧者舍弃恶法”，是说具足智慧的善巧者，安住于极清净戒，于三十八种所缘中，取适合自己的业处，成就近行与安止之别的禅那，以镇伏的方式舍弃、断除欲贪等低劣不善法。彼以此禅那为基础，于诸行中确立坏灭，作观(vipassanā)之业，策励于观，以圣道无余断除低劣不善法。“因灭尽贪、瞋、痴而寂灭”，是说彼如是舍弃恶法，因贪等灭尽，以无余烦恼涅槃，其后复以蕴涅槃而寂灭。如是，世尊依于纯陀(Cunda)供施的成就，以及自身应供的成就，而发出充满喜悦的自说语。

Pañcamasuttavaṇṇanā niṭṭhitā.

第五经释义终。

6. Pāṭaligāmiyasuttavaṇṇanā

6. 波吒梨村经释义

76. Chaṭṭhe magadhesūti magadharaṭṭhe. Mahatāti idhāpi guṇamahattenapi aparicchinnasaṅkhyattā gaṇanamahattenapi mahatā bhikkhusaṅghena. Pāṭaligāmoti evaṃnāmako magadharaṭṭhe eko gāmo. Tassa kira gāmassa māpanadivase gāmaggahaṇaṭṭhāne dve tayo pāṭalaṅkurā pathavito ubbhijjitvā [Pg.368] nikkhamiṃsu. Tena taṃ ‘‘pāṭaligāmo’’tveva vohariṃsu. Tadavasarīti taṃ pāṭaligāmaṃ avasari anupāpuṇi. Kadā pana bhagavā pāṭaligāmaṃ anupāpuṇi? Heṭṭhā vuttanayena sāvatthiyaṃ dhammasenāpatino cetiyaṃ kārāpetvā tato nikkhamitvā rājagahe vasanto tattha āyasmato mahāmoggallānassa ca cetiyaṃ kārāpetvā tato nikkhamitvā ambalaṭṭhikāyaṃ vasitvā aturitacārikāvasena janapadacārikaṃ caranto tattha tattha ekarattivāsena vasitvā lokaṃ anuggaṇhanto anukkamena pāṭaligāmaṃ anupāpuṇi.

76. 第六经中，“摩揭陀”是指摩揭陀国。所谓“大”，是因为功德广大，以及数量众多到无法计算，所以说是大比丘僧团。波吒梨村(Pāṭaligāma)，是摩揭陀国中一个以此为名的村庄。据说，在该村奠基之日，于勘定村界之处，有两三株波吒梨树苗破土而出，因此人们就称它为“波吒梨村”。“到达那里”，即是抵达了那个波吒梨村。那么，世尊是何时到达波吒梨村的呢？如前所述，世尊在舍卫城(Sāvatthī)为法将（舍利弗）建造塔后，从彼处出发，住在王舍城；又在那里为具寿大目犍连建造塔后，从彼处出发，住在芒果园(Ambalaṭṭhikā)；然后以不疾不徐的步速游行，在各地游化，每处住一夜，饶益世间，次第到达了波吒梨村。

Pāṭaligāmiyāti pāṭaligāmavāsino upāsakā. Te kira bhagavato paṭhamadassanena keci saraṇesu, keci sīlesu, keci saraṇesu ca sīlesu ca patiṭṭhitā. Tena vuttaṃ ‘‘upāsakā’’ti. Yena bhagavā tenupasaṅkamiṃsūti pāṭaligāme kira ajātasattuno licchavirājūnañca manussā kālena kālaṃ gantvā gehasāmike gehato nīharitvā māsampi aḍḍhamāsampi vasanti. Tena pāṭaligāmavāsino manussā niccupaddutā ‘‘etesañceva āgatakāle vasanaṭṭhānaṃ bhavissatī’’ti ekapasse issarānaṃ bhaṇḍappaṭisāmanaṭṭhānaṃ, ekapasse vasanaṭṭhānaṃ, ekapasse āgantukānaṃ addhikamanussānaṃ, ekapasse daliddānaṃ kapaṇamanussānaṃ, ekapasse gilānānaṃ vasanaṭṭhānaṃ bhavissatīti sabbesaṃ aññamaññaṃ aghaṭṭetvā vasanappahonakaṃ nagaramajjhe mahāsālaṃ kāresuṃ, tassā nāmaṃ āvasathāgāranti. Taṃ divasañca niṭṭhānaṃ agamāsi. Te tattha gantvā hatthakammasudhākammacittakammādivasena supariniṭṭhitaṃ susajjitaṃ devavimānasadisaṃ taṃ dvārakoṭṭhakato paṭṭhāya oloketvā ‘‘idaṃ āvasathāgāraṃ ativiya manoramaṃ sassirikaṃ, kena nu kho paṭhamaṃ paribhuttaṃ amhākaṃ dīgharattaṃ hitāya sukhāya assā’’ti cintesuṃ, tasmiṃyeva ca khaṇe ‘‘bhagavā taṃ gāmaṃ anuppatto’’ti assosuṃ. Tena te uppannapītisomanassā ‘‘amhehi bhagavā gantvāpi ānetabbo siyā, so pana sayameva amhākaṃ vasanaṭṭhānaṃ sampatto, ajja mayaṃ bhagavantaṃ idha vasāpetvā paṭhamaṃ paribhuñjāpessāma tathā bhikkhusaṅghaṃ, bhikkhusaṅghe āgate tepiṭakaṃ buddhavacanaṃ āgatameva bhavissati, satthāraṃ maṅgalaṃ vadāpessāma, dhammaṃ kathāpessāma. Iti tīhi ratanehi paribhutte pacchā amhākañca paresañca paribhogo bhavissati, evaṃ no dīgharattaṃ [Pg.369] hitāya sukhāya bhavissatī’’ti sanniṭṭhānaṃ katvā etadatthameva bhagavantaṃ upasaṅkamiṃsu. Tasmā evamāhaṃsu – ‘‘adhivāsetu no, bhante bhagavā, āvasathāgāra’’nti.

“波吒梨村人”是指居住在波吒梨村的优婆塞。据说他们初见世尊时，有的安住于三皈，有的安住于诸戒，有的则安住于三皈与诸戒。因此经中称他们为“优婆塞”。“他们便往世尊所在之处”一句，是说：据说，阿闍世王与离车诸王的人时常来到波吒梨村，将屋主赶出家门，一住便是一个月或半个月。因此，波吒梨村的村民常受骚扰，便想：“若是为这些人来时建个住处就好了。”于是，他们在城中央建造了一座大堂，足以让众人互不干扰地居住：一侧为权贵存放物品之处，一侧为住处，一侧为外来者与行旅之人所用，一侧为贫穷困苦者所用，一侧为病者所用。他们将其命名为“客堂”（Āvasathāgāra）。而客堂就在那天竣工。他们前往那里，从门楼开始察看，见那客堂经由手工、粉饰、绘画等工艺善巧完成，装饰善好，有如天宫。他们想：“这客堂极为赏心悦目，辉煌庄严。究竟由谁最先使用，能为我们带来长久的利益与安乐呢？”就在那一刻，他们听闻“世尊已抵达该村”。于是他们生起喜悦与欣悦之心，作出决定，心想：“我们本该亲自前去迎请世尊，而世尊如今却已亲自来到我们的住处。今日，我们应让世尊在此安住，首先由他使用，然后是比丘僧团。比丘僧团来了，三藏佛语也就来了。我们将请导师宣说吉祥，开示正法。如此，待三宝使用之后，再由我们及他人使用。这样将为我们带来长久的利益与安乐。”他们为了此事而前往拜见世尊。因此他们这样说道：“尊者，恳请世尊应允使用我们的客堂。”

Yena āvasathāgāraṃ tenupasaṅkamiṃsūti kiñcāpi taṃ taṃ divasameva pariniṭṭhitattā devavimānaṃ viya susajjitaṃ supaṭijaggitaṃ, buddhārahaṃ pana katvā na paññattaṃ, ‘‘buddhā nāma araññajjhāsayā araññārāmā, antogāme vaseyyuṃ vā no vā, tasmā bhagavato ruciṃ jānitvāva paññāpessāmā’’ti cintetvā te bhagavantaṃ upasaṅkamiṃsu, idāni bhagavato ruciṃ jānitvā tathā paññāpetukāmā yena āvasathāgāraṃ tenupasaṅkamiṃsu. Sabbasanthariṃ āvasathāgāraṃ santharitvāti yathā sabbameva santhataṃ hoti, evaṃ taṃ santharitvā sabbapaṭhamaṃ tāva ‘‘gomayaṃ nāma sabbamaṅgalesu vattatī’’ti sudhāparikammakatampi bhūmiṃ allagomayena opuñjāpetvā parisukkhabhāvaṃ ñatvā yathā akkantaṭṭhāne padaṃ na paññāyati, evaṃ catujjātiyagandhehi limpetvā upari nānāvaṇṇakaṭasārake santharitvā tesaṃ upari mahāpiṭṭhikakojavādiṃ katvā hatthattharaṇādīhi nānāvaṇṇehi attharaṇehi santharitabbayuttakaṃ sabbokāsaṃ santharāpesuṃ. Tena vuttaṃ – ‘‘sabbasanthariṃ āvasathāgāraṃ santharitvā’’ti.

“彼等前往客舍(āvasathāgāra)”一句，是说：尽管那客舍于当日方才终(pariniṭṭhita)工，已装饰得如同天宫般精美，但尚未铺设佛陀所宜之物。他们心想：“诸佛喜爱森林，乐于林间，未必会住在村中。因此，我们应在了解世尊(bhagavā)的意愿后，再行铺设。”如此思量后，他们便去拜见世尊。如今，在了解了世尊的意愿后，他们希望照此铺设，于是前往客舍。“将客舍遍铺坐具(sabbasanthariṃ āvasathāgāraṃ santharitvā)”一句，是说：他们将客舍全面铺设。首先，他们认为“牛粪适宜于一切吉祥之事”，于是即便地面已涂抹灰泥，仍让人用湿牛粪涂抹，待其干透，达到踩踏其上不留足迹的程度后，再用四种香料涂敷。其上铺设种种彩席，席上再铺设大毛毯、象毯等各种色彩的铺垫物，将所有应铺设之处遍铺圆满。因此经中说：“将客舍遍铺坐具”。

Āsanānañhi majjhaṭṭhāne tāva maṅgalathambhaṃ nissāya mahārahaṃ buddhāsanaṃ paññāpetvā tattha yaṃ yaṃ mudukañca manoramañca paccattharaṇaṃ, taṃ taṃ paccattharitvā ubhatolohitakaṃ manuññadassanaṃ upadhānaṃ upadahitvā upari suvaṇṇarajatatārakāvicittaṃ vitānaṃ bandhitvā gandhadāmapupphadāmādīhi alaṅkaritvā samantā dvādasahatthe ṭhāne pupphajālaṃ kāretvā tiṃsahatthamattaṭṭhānaṃ paṭasāṇiyā parikkhipāpetvā pacchimabhittiṃ nissāya bhikkhusaṅghassa pallaṅkaapassayamañcapīṭhādīni paññāpetvā upari setapaccattharaṇehi paccattharāpetvā sālāya pācīnapassaṃ attano nisajjāyoggaṃ kāresuṃ. Taṃ sandhāya vuttaṃ ‘‘āsanāni paññāpetvā’’ti.

在诸座位中央，首先依靠吉祥柱安设了尊贵的佛座，于其上铺设种种柔软悦意的铺垫物，放置两端红色、外观悦意的靠枕，上方系上以金星、银星巧妙装饰的华盖，用香蔓、花蔓等加以庄严，在周围十二肘处制作花网，并以布幔围绕三十肘大小的地方。又靠着西墙为比丘僧团准备了床、椅、凳等，其上再铺设洁白的铺垫物，并在殿堂东侧为自己准备了适合坐的座位。针对此事而说“准备座位”。

Udakamaṇikanti mahākucchikaṃ udakacāṭiṃ. Evaṃ bhagavā bhikkhusaṅgho ca yathāruciyā hatthapāde dhovissanti, mukhaṃ vikkhālessantīti tesu tesu ṭhānesu maṇivaṇṇassa udakassa pūretvā vāsatthāya nānāpupphāni ceva udakavāsacuṇṇāni ca pakkhipitvā kadalipaṇṇehi pidahitvā patiṭṭhapesuṃ. Tena vuttaṃ ‘‘udakamaṇikaṃ patiṭṭhāpetvā’’ti.

“水瓮”(udakamaṇika)即大腹水罐(udakacāṭi)。为了让世尊与比丘僧团可以随意洗手脚、清洗面部，他们在各处安置水罐，其中装满颜色如宝珠之水，为熏香故，放入种种花与水用香粉，并以芭蕉叶覆盖。是故说‘安置水瓮’。

Telappadīpaṃ [Pg.370] āropetvāti rajatasuvaṇṇādimayadaṇḍadīpikāsu yodhakarūpavilāsakhacitarūpakādīnaṃ hatthe ṭhapitasuvaṇṇarajatādimayakapallikāsu telappadīpaṃ jālayitvā. Yena bhagavā tenupasaṅkamiṃsūti ettha pana te pāṭaligāmiyā upāsakā na kevalaṃ āvasathāgārameva, atha kho sakalasmimpi gāme vīthiyo sajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe kadaliyo ca ṭhapāpetvā sakalagāmaṃ dīpamālāhi vippakiṇṇatārakaṃ viya katvā ‘‘khīrapake dārake khīraṃ pāyetha, daharakumāre lahuṃ lahuṃ bhojetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontī’’ti bheriṃ carāpetvā sayaṃ daṇḍadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu.

所谓“点燃油灯”，即是在银、金等所制的灯杆上，以及在置于战士形象与华美雕像等手中的金、银等所制的灯盏里，将油灯点燃。就“走向世尊所在之处”而言，那些波吒厘村（Pāṭaligāma）的优婆塞们，不仅准备好了客舍，还布置了全村的街道，竖起旗帜，在各家门口放置满瓶（puṇṇaghaṭa）和芭蕉树，使整个村庄灯鬘遍布，犹如繁星散布。他们还让人击鼓宣告：“让吃奶的幼儿喝奶，让年幼的孩童快快吃饭睡觉，不要大声喧哗。今夜导师将在村中住宿，诸佛喜爱寂静。”然后他们自己手持灯杆，走向世尊所在之处。

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamīti ‘‘yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti evaṃ kira tehi kāle ārocite bhagavā lākhārasena tintarattakoviḷārapupphavaṇṇaṃ rattadupaṭṭaṃ kattariyā padumaṃ kantento viya, saṃvidhāya timaṇḍalaṃ paṭicchādento nivāsetvā suvaṇṇapāmaṅgena padumakalāpaṃ parikkhipanto viya, vijjulatāsassirikaṃ kāyabandhanaṃ bandhitvā rattakambalena gajakumbhaṃ pariyonandhanto viya, ratanasatubbedhe suvaṇṇagghike pavāḷajālaṃ khipamāno viya, mahati suvaṇṇacetiye rattakambalakañcukaṃ paṭimuñcanto viya, gacchantaṃ puṇṇacandaṃ rattavalāhakena paṭicchādento viya, kañcanagirimatthake supakkalākhārasaṃ parisiñcanto viya, cittakūṭapabbatamatthakaṃ vijjulatājālena parikkhipanto viya, sakalacakkavāḷasineruyugandharamahāpathaviṃ cāletvā gahitanigrodhapallavasamānavaṇṇaṃ surattavarapaṃsukūlaṃ pārupitvā vanagahanato nikkhantakesarasīho viya, samantato udayapabbatakūṭato puṇṇacando viya, bālasūriyo viya ca attanā nisinnacārumaṇḍapato nikkhami.

于是，世尊着好下衣，取了衣钵，与比丘僧众一同前往客堂。据说，当施主们告知时间说：“尊者，现在是您认为适当的时候了。”世尊便穿上用紫胶汁染成深红如翅火木花色的下衣，犹如用剪刀裁切莲花般，善巧地覆盖三圆；又如用金凿环绕莲花束般，系上灿若闪电的腰带；犹如用红毯覆盖大象双顶，犹如向百宝高的金柱上抛洒珊瑚网，犹如为大金塔披上红毯罩衣，犹如用红云遮蔽行进的满月，犹如在金山顶上浇灌熟透的紫胶汁，犹如用闪电网环绕丽峰(Cittakūṭa)之巅；然后披上那件仿佛撼动了整个轮围山、须弥山(Sineru)、持双山(Yugandhara)和大地后才取得的、色如新采榕树嫩芽的上等鲜红粪扫衣；尔后，犹如雄狮走出森林深处，犹如满月升起于东方山峰，又犹如初升的太阳，从自己所坐的华美殿堂中走出。

Athassa kāyato meghamukhato vijjukalāpā viya rasmiyo nikkhamitvā suvaṇṇarasadhārāparisekapiñjarapattapupphaphalasākhāviṭape viya samantato rukkhe kariṃsu. Tāvadeva attano attano pattacīvaramādāya mahābhikkhusaṅgho bhagavantaṃ parivāresi. Te ca naṃ parivāretvā ṭhitā bhikkhū [Pg.371] evarūpā ahesuṃ appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahino sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā. Tehi parivuto bhagavā rattakambalaparikkhitto viya suvaṇṇakkhandho, nakkhattaparivārito viya puṇṇacando, rattapadumavanasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikaparikkhitto viya suvaṇṇapāsādo virocittha. Mahākassapappamukhā pana mahātherā meghavaṇṇaṃ paṃsukūlacīvaraṃ pārupitvā maṇivammavammitā viya mahānāgā parivārayiṃsu vantarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā.

尔时，从世尊身上放射出光芒，犹如从云口射出的闪电，使周遭的树木，其叶、花、果、枝、干，皆如被金液之流浇灌一般。就在那时，大比丘僧团各自拿取衣钵，围绕世尊。那些围绕而住的比丘皆是如此：少欲、知足、独处、不杂、发起精进、善于言说、能忍耐言语、能举罪、呵责罪恶，具足戒、具足定、具足慧、具足解脱、具足解脱知见。世尊为他们所围绕，犹如被红色毛毯包裹的金块，如众星围绕的满月，如行于红莲丛林中的金船，如被珊瑚栏杆围绕的金殿，光彩夺目。而以大迦叶(Mahākassapa)为首的大长老们，身披云色的粪扫衣，犹如身披珠宝铠甲的大龙一般围绕着。他们已吐尽贪欲、破除烦恼、解开缠结、斩断束缚，于俗家或僧团皆无执着。

Iti bhagavā sayaṃ vītarāgo vītarāgehi, vītadoso vītadosehi, vītamoho vītamohehi, nittaṇho nittaṇhehi, nikkileso nikkilesehi, sayaṃ buddho anubuddhehi parivārito pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavattirājā, marugaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hāritamahābrahmā, tārāgaṇaparivārito viya puṇṇacando, anupamena buddhavesena aparimāṇena buddhavilāsena pāṭaligāminaṃ maggaṃ paṭipajji.

如是，世尊自身离贪，为离贪者所围绕；自身离瞋，为离瞋者所围绕；自身离痴，为离痴者所围绕；自身离爱，为离爱者所围绕；自身离恼，为离恼者所围绕；自身觉悟，为随觉者所围绕。犹如花蕊为花瓣所围绕，犹如莲蓬为花蕊所围绕；犹如六牙象王为八千象所围绕；犹如持国(Dhataraṭṭha)天鹅王为九万天鹅所围绕；犹如转轮王为四兵所围绕；犹如帝释天王为天众所围绕；犹如诃利陀(Hārita)大梵天为梵众所围绕；犹如满月为星群所围绕。世尊以无与伦比的佛陀仪态，以无量无边的佛陀威仪，走向波吒厘村(Pāṭaligāma)之道。

Athassa puratthimakāyato suvaṇṇavaṇṇā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesuṃ, tathā pacchimakāyato dakkhiṇapassato vāmapassato suvaṇṇavaṇṇā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesuṃ, uparikesantato paṭṭhāya sabbakesāvaṭṭehi moragīvarājavaṇṇā asitā ghanabuddharasmiyo uṭṭhahitvā gaganatale asītihatthaṭṭhānaṃ aggahesuṃ, heṭṭhāpādatalehi pavāḷavaṇṇā rasmiyo uṭṭhahitvā ghanapathaviyaṃ asītihatthaṭṭhānaṃ aggahesuṃ, dantato akkhīnaṃ setaṭṭhānato, nakhānaṃ maṃsavimuttaṭṭhānato odātā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesuṃ, rattapītavaṇṇānaṃ sambhinnaṭṭhānato mañjeṭṭhavaṇṇā rasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesuṃ, sabbatthakameva pabhassarā rasmiyo uṭṭhahiṃsu. Evaṃ samantā asītihatthaṭṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā vidhāvamānā kañcanadaṇḍadīpikādīhi niccharitvā ākāsaṃ pakkhandamānā mahāpadīpajālā viya, cātuddīpikamahāmeghato nikkhantavijjulatā [Pg.372] viya ca disodisaṃ pakkhandiṃsu. Yāhi sabbe disābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya, suvaṇṇaghaṭato suvaṇṇarasadhārāhi āsiñciyamānā viya, pasāritasuvaṇṇapaṭaparikkhittā viya, verambhavātena samuddhatakiṃsukakaṇikārakoviḷārapupphacuṇṇasamokiṇṇā viya, cīnapiṭṭhacuṇṇasamparirañjitā viya ca virociṃsu.

那时，从世尊身体前方涌出金色的浓密佛光，遍满八十肘之地；同样，从身后、右侧、左侧也涌出金色的浓密佛光，遍满八十肘之地；从头顶发际开始，从所有发旋中涌出孔雀颈项般青黑色的浓密佛光，遍满天空八十肘之地；从足底涌出珊瑚色的光芒，遍满坚实大地八十肘之地；从牙齿、眼白、指甲无肉之处涌出洁白的浓密佛光，遍满八十肘之地；从红色和黄色交融之处涌出茜草色的光芒，遍满八十肘之地；从所有部位都放出明耀的光芒。就这样，六色佛光从周遍照耀八十肘之地，闪耀、跃动、奔流，犹如从金柄火炬等射出而飞向天空的巨大火焰，又如从覆盖四洲的大云中迸发的闪电，奔向十方。所有方向都因此光芒而照耀，犹如遍洒金色的瞻波迦花(campaka)，犹如从金瓶中倾泻金液之流，犹如被展开的金色画布所围绕，犹如被毗蓝风(verambhavāta)吹起的紫矿花(kiṃsuka)、迦尼迦罗花(kaṇikāra)、俱毗陀罗花(koviḷāra)的粉末所覆盖，又犹如涂满了中国细粉一般。

Bhagavatopi asītianubyañjanabyāmappabhāparikkhepasamujjalaṃ dvattiṃsamahāpurisalakkhaṇappaṭimaṇḍitaṃ sarīraṃ abbhamahikādiupakkilesavimuttaṃ samujjalantatārakāvabhāsitaṃ viya, gaganatalaṃ vikasitaṃ viya padumavanaṃ, sabbapāliphullo viya yojanasatiko pāricchattako, paṭipāṭiyā ṭhapitānaṃ dvattiṃsasūriyānaṃ dvattiṃsacandimānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocittha, yathā taṃ dasahi pāramīhi dasahi upapāramīhi dasahi paramatthapāramīhīti sammadeva paripūritāhi samatiṃsapāramitāhi alaṅkataṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni dinnena dānena rakkhitena sīlena katena kalyāṇakammena ekasmiṃ attabhāve samosaritvā vipākaṃ dātuṃ okāsaṃ alabhamānena sambādhappattaṃ viya nibbattitaṃ nāvāsahassabhaṇḍaṃ ekaṃ nāvaṃ āropanakālo viya, sakaṭasahassabhaṇḍaṃ ekaṃ sakaṭaṃ āropanakālo viya, pañcavīsatiyā gaṅgānaṃ sambhinnamukhadvāre ekato rāsibhūtakālo viya ahosi.

世尊的身体，由八十种随好庄严，为一寻光围绕而辉煌灿烂，具足三十二大士相，远离云、雾等垢染，犹如繁星点缀而明净的天空，犹如盛开的莲花林，犹如百由旬高且全然盛开的巴瑞恰达树(pāricchattaka)；其光辉闪耀，仿佛能盖过依次排列的三十二个太阳、三十二个月亮、三十二位转轮圣王、三十二位天帝、三十二位大梵天的所有光辉。此身乃由十波罗蜜、十增上波罗蜜、十胜义波罗蜜，如是善圆满的三十波罗蜜所庄严；乃由四阿僧祇又十万劫以来所行之布施、所护之净戒、所作之善业，于一生之中汇集，因不得机会各别成熟，仿佛被压缩而显现，犹如将千艘船的货物装上一艘船之时，犹如将千辆车的货物装上一辆车之时，又犹如二十五条恒河在汇流口汇为一体之时。

Imāya buddhasiriyā obhāsamānassapi bhagavato purato anekāni daṇḍadīpikāsahassāni ukkhipiṃsu. Tathā pacchato vāmapasse dakkhiṇapasse jātikusumacampakavanamālikārattuppalanīluppalabakulasinduvārādipupphāni ceva nīlapītādivaṇṇasugandhacuṇṇāni ca cātuddīpikamahāmeghavissaṭṭhā salilavuṭṭhiyo viya vippakiriṃsu. Pañcaṅgikatūriyanigghosā ca buddhadhammasaṅghaguṇāsaṃyuttā thutighosā ca sabbā disā pūrayamānā mukhasambhāsā viya ahesuṃ. Devasupaṇṇanāgayakkhagandhabbamanussānaṃ akkhīni amatapānaṃ viya labhiṃsu. Imasmiṃ pana ṭhāne ṭhatvā padasahassehi gamanavaṇṇanaṃ vattuṃ vaṭṭati. Tatriyaṃ mukhamattaṃ –

于光辉照耀之世尊面前，人们举起数千火炬。同样，于其后、其左、其右，遍撒素馨花(jātikusuma)、瞻波迦花(campaka)、林生茉莉(vanamālikā)、红莲(rattuppala)、青莲(nīluppala)、婆俱罗花(bakula)、牡荆花(sinduvāra)等花卉，以及青、黄等色之香粉，犹如遍覆四洲之大云所降之雨。五支乐器之声，以及与佛、法、僧功德相应的赞颂之声，充满一切方所，犹如口中言谈。天人、金翅鸟(supaṇṇa)、龙(nāga)、夜叉、乾闼婆(gandhabba)、人之眼目，如饮甘露。立于此处，可用千言赞颂其行姿。于此，仅为开篇：

‘‘Evaṃ [Pg.373] sabbaṅgasampanno, kampayanto vasundharaṃ;

Aheṭhayanto pāṇāni, yāti lokavināyako.

如是具足一切相，震动大地，不害众生，世间导师行。

‘‘Dakkhiṇaṃ paṭhamaṃ pādaṃ, uddharanto narāsabho;

Gacchanto sirisampanno, sobhate dvipaduttamo.

人中之雄(narāsabha)，先举右足，具足祥瑞，二足中尊，行时庄严。

‘‘Gacchato buddhaseṭṭhassa, heṭṭhā pādatalaṃ mudu;

Samaṃ samphusate bhūmiṃ, rajasānupalimpati.

最胜佛陀行进时，其足底柔软，平触于地面，不为尘埃所染。

‘‘Ninnaṃ ṭhānaṃ unnamati, gacchante lokanāyake;

Unnatañca samaṃ hoti, pathavī ca acetanā.

世间导师行进时，无情之大地，洼处自隆起，高处亦变平。

‘‘Pāsāṇā sakkharā ceva, kathalā khāṇukaṇṭakā;

Sabbe maggā vivajjanti, gacchante lokanāyake.

世间导师行进时，一切石块、砾石、瓦片、树桩与荆棘，皆自行避离于道。

‘‘Nātidūre uddharati, naccāsanne ca nikkhipaṃ;

Aghaṭṭayanto niyyāti, ubho jāṇū ca gopphake.

举足不远，落足不近，双膝与脚踝不相触而行。

‘‘Nātisīghaṃ pakkamati, sampannacaraṇo muni;

Na cāpi saṇikaṃ yāti, gacchamāno samāhito.

具足德行之牟尼，行时心意安定，既不过于疾速，亦不过于迟缓。

‘‘Uddhaṃ adho ca tiriyaṃ, disañca vidisaṃ tathā;

Na pekkhamāno so yāti, yugamattaṃvapekkhati.

彼于行时，不视上、下、横，及四方、四维，唯瞻视一寻之地。

‘‘Nāgavikkantacāro so, gamane sobhate jino;

Cāruṃ gacchati lokaggo, hāsayanto sadevake.

彼具龙象之行姿，胜者行时显庄严；世间最胜者，令诸天人喜，优雅而前行。

‘‘Usabharājāva sobhanto, cārucārīva kesarī;

Tosayanto bahū satte, gāmaṃ seṭṭho upāgamī’’ti. –

光辉如牛王，行姿优雅如狮子，令众多有情欣悦，最胜者趋入村庄。

Vaṇṇakālo nāma kiresa. Evaṃvidhesu kālesu bhagavato sarīravaṇṇe vā guṇavaṇṇe vā dhammakathikassa thāmoyeva pamāṇaṃ, cuṇṇiyapadehi gāthābandhehi yattakaṃ sakkoti, tattakaṃ vattabbaṃ. ‘‘Dukkathita’’nti vā ‘‘atitthena pakkhando’’ti vā na vattabbo. Aparimāṇavaṇṇā hi buddhā bhagavanto, tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā. Sakalampi hi kappaṃ vaṇṇentā pariyosāpetuṃ na sakkonti, pageva itarā pajāti. Iminā sirivilāsena alaṅkatappaṭiyattaṃ pāṭaligāmaṃ pāvisi[Pg.374], pavisitvā bhagavā pasannacittena janena pupphagandhadhūmavāsacuṇṇādīhi pūjiyamāno āvasathāgāraṃ pāvisi. Tena vuttaṃ – ‘‘atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamī’’ti.

据说，此乃赞颂之时。于此时，赞颂世尊之身相或功德，应以说法者之能力为准，能以散文句与偈颂说多少，即应说多少。不应说：“说得不好”，或：“如未足者般急于宣说”。诚然，诸佛世尊功德无量，即使是诸佛亦无法无遗漏地宣说其功德。诚然，纵使穷尽一劫来赞颂，亦不能尽，何况其他众生？世尊以此祥瑞庄严，进入已装饰好的巴吒厘村(Pāṭaligāma)。进入后，世尊在心意虔诚的民众以花、香、熏香、香粉等供养下，进入了客堂。是故经中说：“于是，世尊穿着好下衣，取了衣钵，与比丘僧团一同前往那客堂。”

Pāde pakkhāletvāti yadipi bhagavato pāde rajojallaṃ na upalimpati, tesaṃ pana upāsakānaṃ kusalābhivuddhiṃ ākaṅkhanto paresaṃ diṭṭhānugatiṃ āpajjanatthañca bhagavā pāde pakkhāleti. Apica upādinnakasarīraṃ nāma sītaṃ kātabbampi hotīti etadatthampi bhagavā nhānapādadhovanādīni karotiyeva. Bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. Tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno gandhodakena nhāpetvā dukūlacumbaṭakena vodakaṃ katvā jātihiṅgulakena majjitvā rattakambalena paliveṭhetvā pīṭhe ṭhapitā rattasuvaṇṇaghanapaṭimā viya ativirocittha.

关于“洗足”：虽然世尊的双足不沾染尘垢，但是世尊洗足，是希望能增长那些优婆塞的善法，并且为了让众人随学所见。再者，所谓的执取身也需要被清凉，为此世尊也确实会进行沐浴和洗足等事。关于“以世尊为首”：即是以世尊为前导。在那里，世尊坐在比丘与优婆塞中间，（众人）为他以香水沐浴，以细布巾拭干，涂上天然朱砂，再以红色毛毯包裹，世尊极为辉耀，如同被置于座位上的一尊赤金实心像。

Ayaṃ panettha porāṇānaṃ vaṇṇabhaṇanamaggo –

此处是古师赞颂的言说之道——

‘‘Gantvāna maṇḍalamāḷaṃ, nāgavikkantacāraṇo;

Obhāsayanto lokaggo, nisīdi varamāsane.

“具龙象之行步，世间第一尊，既至殿堂，放大光明，坐于胜座。”

‘‘Tahiṃ nisinno naradammasārathi,Devātidevo satapuññalakkhaṇo;

Buddhāsane majjhagato virocati,Suvaṇṇanikkhaṃ viya paṇḍukambale.

彼调御丈夫、天中之天、具百福相者，安坐于佛座中央，于班度甘跋罗石座上，辉耀如金像。

‘‘Nekkhaṃ jambonadasseva, nikkhittaṃ paṇḍukambale;

Virocati vītamalo, maṇiverocano yathā.

犹如阎浮金像，置于班度甘跋罗石座上；彼离垢者正辉耀，亦如吠琉璃宝珠。

‘‘Mahāsālova samphullo, merurājāvalaṅkato;

Suvaṇṇayūpasaṅkāso, padumo kokanado yathā.

犹如盛开的娑罗大树，犹如庄严的须弥山王；犹如黄金之柱，犹如赤色莲华。

‘‘Jalanto dīparukkhova, pabbatagge yathā sikhī;

Devānaṃ pārichattova, sabbaphullo virocatī’’ti.

犹如燃烧的灯树，犹如山顶的火焰，犹如诸天全然盛开的波利质多树，辉耀发光。”

Pāṭaligāmiye [Pg.375] upāsake āmantesīti yasmā tesu upāsakesu bahū janā sīlesu patiṭṭhitā, tasmā paṭhamaṃ tāva sīlavipattiyā ādīnavaṃ pakāsetvā pacchā sīlasampadāya ānisaṃsaṃ dassetuṃ, ‘‘pañcime gahapatayo’’tiādinā dhammadesanatthaṃ āmantesi.

“对华氏村的优婆塞们说”一句，其义为：因为在那些优婆塞中，许多人已安住于诸戒，所以（世尊）先开示毁戒的过患，之后为显示具戒的功德，而以“诸位家主……”等语为始，为说法而呼唤他们。

Tattha dussīloti nissīlo. Sīlavipannoti vipannasīlo bhinnasaṃvaro. Ettha ca ‘‘dussīlo’’ti padena puggalassa sīlābhāvo vutto. So panassa sīlābhāvo duvidho asamādānena vā samādinnassa bhedena vāti. Tesu purimo na tathā sāvajjo, yathā dutiyo sāvajjataro. Yathādhippetādīnavanimittaṃ sīlābhāvaṃ puggalādhiṭṭhānāya desanāya dassetuṃ, ‘‘sīlavipanno’’ti vuttaṃ. Tena ‘‘dussīlo’’ti padassa atthaṃ dasseti. Pamādādhikaraṇanti pamādakāraṇā. Idañca suttaṃ gahaṭṭhānaṃ vasena āgataṃ, pabbajitānampi pana labbhateva. Gahaṭṭho hi yena sippaṭṭhānena jīvikaṃ kappeti yadi kasiyā yadi vāṇijjāya yadi gorakkhena, pāṇātipātādivasena pamatto taṃ taṃ yathākālaṃ sampādetuṃ na sakkoti, athassa kammaṃ vinassati. Māghātakāle pana pāṇātipātādīni karonto daṇḍavasena mahatiṃ bhogajāniṃ nigacchati. Pabbajito dussīlo pamādakāraṇā sīlato buddhavacanato jhānato sattaariyadhanato ca jāniṃ nigacchati.

于此，“恶戒者”(dussīla)即无戒者。“戒毁坏者”(sīlavipanna)即戒已毁坏、防护已破者。于此，“恶戒者”一词，说的是个人(puggala)的无戒状态。而此无戒状态有两种：或因未受持，或因受持后毁坏。于此二者中，前者不像后者那样有过失，后者过失更重。为以个人为依处的教导，来显示所意指的过患之因的无戒状态，故说“戒毁坏者”。以此显示“恶戒者”一词的含义。“因放逸”(pamādādhikaraṇa)者，即以放逸为因。此经虽是就在家众而说，然亦适用于出家众。在家人以某种技艺维生，或耕种，或经商，或放牧，若因杀生等而放逸，则不能按时完成其工作，其事业便会毁坏。再者，当被禁止杀生时，若行杀生等事，则会因刑罚而遭受巨大财产损失。出家之恶戒者，以放逸为因，会从戒、佛语、禅定及七圣财中遭受损失。

Pāpako kittisaddoti gahaṭṭhassa ‘‘asuko amukakule jāto dussīlo pāpadhammo pariccattaidhalokaparaloko salākabhattamattampi na detī’’ti parisamajjhe pāpako kittisaddo abbhuggacchati. Pabbajitassa ‘‘asuko nāma thero satthu sāsane pabbajitvā nāsakkhi sīlāni rakkhituṃ, na buddhavacanaṃ gahetuṃ, vejjakammādīhi jīvati, chahi agāravehi samannāgato’’ti evaṃ pāpako kittisaddo abbhuggacchati.

“恶名声”者：对在家人而言，“某人出生于某家族，戒行不善，品行恶劣，舍弃此世与他世，连一份筹食也不布施”，这样的恶名声在大众中传扬开来。对出家人而言，“某长老于导师的教法中出家后，不能守护诸戒，不能领受佛语，以行医等为生，具足六种不敬”，如此恶名声传扬开来。

Avisāradoti gahaṭṭho tāva avassaṃ bahūnaṃ sannipātaṭṭhāne ‘‘koci mama kammaṃ jānissati, atha maṃ nindissati, rājakulassa vā dassessatī’’ti sabhayo upasaṅkamati, maṅkubhūto pattakkhandho adhomukho nisīdati, visārado hutvā kathetuṃ na sakkoti. Pabbajitopi bahubhikkhusaṅghe sannipatite ‘‘avassaṃ koci mama kammaṃ jānissati, atha me uposathampi pavāraṇampi ṭhapetvā sāmaññato cāvetvā nikkaḍḍhissatī’’ti sabhayo upasaṅkamati, visārado hutvā kathetuṃ [Pg.376] na sakkoti. Ekacco pana dussīlopi samāno susīlo viya carati, sopi ajjhāsayena maṅku hotiyeva.

“不自信”者：在家人首先在众人集会之处，必定心怀恐惧地前去，心想：“会有人知道我的行为，然后谴责我，或向王家告发我。”他变得困窘不安，垂头丧气，低着头坐下，不能无畏地说话。出家人也是如此，在众多比丘集会时，他心怀恐惧地前去，心想：“必定会有人知道我的行为，然后会中止我的布萨(uposatha)和自恣(pavāraṇā)，使我从沙门身份中动摇，并将我驱逐出去。”他不能无畏地说话。然而，某个戒行不善者，虽然表现得像持戒清净者，但其内心实为困窘。

Sammūḷho kālaṃ karotīti dussīlassa hi maraṇamañce nipannassa dussīlakammāni samādāya pavattitaṭṭhānāni āpāthaṃ āgacchanti. So ummīletvā idhalokaṃ, nimīletvā paralokaṃ passati. Tassa cattāro apāyā kammānurūpaṃ upaṭṭhahanti, sattisatena pahariyamāno viya aggijālābhighātena jhāyamāno viya ca hoti. So ‘‘vāretha, vārethā’’ti viravantova marati. Tena vuttaṃ – ‘‘sammūḷho kālaṃ karotī’’ti.

“迷乱而死”者：因为戒行不善者躺在临终床上时，他曾造作恶业之处便会浮现在其心路中。他睁眼看见此世，闭眼则看见他世。四恶趣随其业而显现于他面前，他如同被百矛攻击，又如同被火焰冲击而燃烧。他一边哭喊着“阻止！阻止！”一边死去。因此说：“迷乱而死”。

Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇā. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ. Apāyantiādi sabbaṃ nirayavevacanaṃ. Nirayo hi saggamokkhahetubhūtā puññasaṅkhātā ayā apetattā, sukhānaṃ vā ayassa, āgamanassa vā abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkatakārinoti vinipāto, vinassantā vā ettha nipatanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.

“身坏(kāyassa bheda)”是舍弃所执取的诸蕴。“死后(paraṃ maraṇā)”是其后生起新生的诸蕴。或者，“身坏”是命根的断绝，“死后”是死亡之后。“恶趣(apāya)”等词皆是地狱(niraya)的同义词。地狱之所以称为“恶趣(apāya)”，是因为远离了作为天界与解脱之因的、名为福(puñña)的善业(aya)，或者因为没有快乐的生起或到来。它是苦的去处、归宿，故名“苦趣(duggati)”；或因多瞋，由恶业所生的去处，故名“苦趣”。造恶者于此非自愿地堕落，故名“堕处(vinipāta)”；或于此肢体破碎而毁灭堕落，故名“堕处”。于此没有名为乐味(assāda)的福乐(aya)，故名“地狱(nirayo)”。

Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ dīpeti. So hi apāyo ceva duggati ca sugatito apetattā, dukkhassa ca gatibhūtattā, na tu vinipāto asurasadisaṃ avinipatitattā petamahiddhikānampi vijjamānattā. Vinipātaggahaṇena asurakāyaṃ dīpeti. So hi yathāvuttenaṭṭhena ‘‘apāyo’’ ceva ‘‘duggati’’ ca sabbasampattisamussayehi vinipatitattā ‘‘vinipāto’’ti ca vuccati. Nirayaggahaṇena avīciādikaṃ anekappakāraṃ nirayameva dīpeti. Upapajjatīti nibbattati.

又，以“恶趣(apāya)”一词开示畜生道。畜生道确实是恶趣，因其远离善趣；但不是苦趣，因为有大威神力的龙王等存在。以“苦趣(duggati)”一词开示饿鬼界。此界确实既是恶趣也是苦趣，因其远离善趣，且是苦的去处；但不是堕处(vinipāta)，因为它不像阿修罗那样堕落，也因为有大神通的饿鬼存在。以“堕处(vinipāta)”一词开示阿修罗众。彼众依前述之义，既是“恶趣”也是“苦趣”，又因从一切圆满成就中堕落，故亦称“堕处”。以“地狱(niraya)”一词则仅开示无间(Avīci)地狱等种种地狱。“投生(upapajjati)”即是生起。

Ānisaṃsakathā vuttavipariyāyena veditabbā. Ayaṃ pana viseso – sīlavāti samādānavasena sīlavā. Sīlasampannoti parisuddhaṃ paripuṇṇañca katvā [Pg.377] sīlassa samādānena sīlasampanno. Bhogakkhandhanti bhogarāsiṃ. Sugatiṃ saggaṃ lokanti ettha sugatiggahaṇena manussagatipi saṅgayhati, saggaggahaṇena devagati eva. Tattha sundarā gati sugati, rūpādīhi visayehi suṭṭhu aggoti saggo, so sabbopi lujjanapalujjanaṭṭhena lokoti.

功德之说，当以与前述相反的方式了知。此中差别是：所谓具戒者(sīlavā)，是依于受持而具戒。所谓戒行圆满者(sīlasampanno)，是使戒清净圆满，并通过受持戒而成为戒行圆满者。所谓财富蕴(bhogakkhandha)，即财富的积聚。于“善趣(sugati)、天界(sagga)、世间(loka)”中，以“善趣”一词亦含摄人趣，以“天界”一词则仅含摄天趣。于此，美好的去处是为善趣；于色等境界中极其殊胜是为天界；而这一切，因有毁坏、崩解之义，故为世间。

Pāṭaligāmiye upāsake bahudeva rattiṃ dhammiyā kathāyāti aññāyapi pāḷimuttāya dhammakathāya ceva āvasathānumodanakathāya ca. Tadā hi bhagavā yasmā ajātasattunā tattha pāṭaliputtanagaraṃ māpentena aññesu gāmanigamajanapadarājadhānīsu ye sīlācārasampannā kuṭumbikā, te ānetvā dhanadhaññagharavatthukhettavatthādīni ceva parihārañca dāpetvā nivesiyanti. Tasmā pāṭaligāmiyā upāsakā ānisaṃsadassāvitāya visesato sīlagarukā sabbaguṇānañca sīlassa adhiṭṭhānabhāvato tesaṃ paṭhamaṃ sīlānisaṃse pakāsetvā tato paraṃ ākāsagaṅgaṃ otārento viya, pathavojaṃ ākaḍḍhanto viya, mahājambuṃ matthake gahetvā cālento viya, yojanikamadhukaṇḍaṃ cakkayantena pīḷetvā madhurasaṃ pāyamāno viya pāṭaligāmikānaṃ upāsakānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathento ‘‘āvāsadānaṃ nāmetaṃ gahapatayo mahantaṃ puññaṃ, tumhākaṃ āvāso mayā paribhutto, bhikkhusaṅghena ca paribhutto, mayā ca bhikkhusaṅghena ca paribhutte pana dhammaratanenapi paribhuttoyeva hoti. Evaṃ tīhi ratanehi paribhutte aparimeyyo ca vipāko, apica āvāsadānasmiṃ dinne sabbadānaṃ dinnameva hoti, bhūmaṭṭhakapaṇṇasālāya vā sākhāmaṇḍapassa vā saṅghaṃ uddissa katassa ānisaṃso paricchindituṃ na sakkā. Āvāsadānānubhāvena hi bhave nibbattamānassapi sampīḷitagabbhavāso nāma na hoti, dvādasahattho ovarako viyassa mātukucchi asambādhova hotī’’ti evaṃ nānānayehi vicittaṃ bahuṃ dhammakathaṃ kathetvā –

关于“（世尊）为华氏村（Pāṭaligāma）的优婆塞们，在深夜里，以法说（教诫）”一句，（义注解释道：）也包括了巴利（圣典）之外的法谈，以及对住所的随喜说。当时，世尊（是这样开示的）：因为阿闍世王（Ajātasattu）正在那里建造华氏城（Pāṭaliputta），他从其他村镇、地区、国土及王都，召集了具足戒行与德行的长者，赐予他们钱财、谷物、房宅、田地、衣物等，并给予保护，让他们安住下来。因此，华氏村的优婆塞们因被开示了（持戒的）利益，而特别敬重戒行，并且因为戒是一切善德的立足处，所以（世尊）首先为他们开示了持戒的利益。然后，就如同引天界恒河而下，如同吸取大地之精华，如同抓住大阎浮树的顶端而摇晃，如同用机轮压榨一由旬长的蜜房而令饮其甜汁一般，为华氏村的优婆塞们宣说了能带来利益安乐的种种法谈：“诸位居士，这布施住所，是名为极大的福德。你们的住所，我已受用，比丘僧团也已受用。当它为我与比丘僧团所受用时，它也就为法宝所受用了。像这样被三宝所受用，其果报是不可计量的。再者，布施住所，即等同布施一切。无论是为僧团而造的土地上的叶茅屋，或是树枝搭的凉亭，其功德都无法衡量。因为布施住所的威力，即使在轮回中投生，也不会有在母胎中受挤压之苦，其母亲的子宫会像十二肘的房间一样宽敞。”像这样，（世尊）以种种方式宣说了这丰富多彩的法谈之后——

‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;

Sarīsape ca makase, sisire cāpi vuṭṭhiyo.

能防寒与暑，亦御诸恶兽。爬虫与蚊蝇，寒风及暴雨。

‘‘Tato vātātapo ghoro, sañjāto paṭihaññati;

Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.

由此能遮止，已生起的烈风热；亦为庇护与安乐，为禅修与内观。

‘‘Vihāradānaṃ [Pg.378] saṅghassa, aggaṃ buddhena vaṇṇitaṃ;

Tasmā hi paṇḍito poso, sampassaṃ atthamattano.

布施住处予僧伽，佛陀赞为最上；是故智者善见己利，

‘‘Vihāre kāraye ramme, vāsayettha bahussute;

Tesaṃ annañca pānañca, vatthasenāsanāni ca.

应建造悦意之住处，令多闻者安住其中；并为彼等准备饮食、饮料、衣物与卧具，

‘‘Dadeyya ujubhūtesu, vippasannena cetasā;

Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. (cūḷava. 295) –

以净信之心，布施予此等正直者。彼等为他宣说能断尽一切苦之法；他于此世了知此法，成为无漏者而般涅槃。

Evaṃ ayampi āvāsadāne ānisaṃsoti bahudeva rattiṃ atirekataraṃ diyaḍḍhayāmaṃ āvāsadānānisaṃsakathaṃ kathesi. Tattha imā gāthā tāva saṅgahaṃ āruḷhā, pakiṇṇakadhammadesanā pana saṅgahaṃ nārohati. Sandassetvātiādīni vuttatthāneva.

如是，佛陀宣说布施住处的功德，于长夜中超过一个半夜分之久。于此法中，仅此等偈颂被纳入结集，而其余零散的法教则未被纳入。至于“开示”等词，其义已如前述。

Abhikkantāti atikkantā dve yāmā gatā. Yassa dāni kālaṃ maññathāti yassa gamanassa tumhe kālaṃ maññatha, gamanakālo tumhākaṃ, gacchathāti vuttaṃ hoti. Kasmā pana bhagavā te uyyojesīti? Anukampāya. Tiyāmarattiñhi tattha nisīditvā vītināmentānaṃ tesaṃ sarīre ābādho uppajjeyyāti, bhikkhusaṅghepi ca vippabhātasayananisajjāya okāso laddhuṃ vaṭṭati, iti ubhayānukampāya uyyojesīti. Suññāgāranti pāṭiyekkaṃ suññāgāraṃ nāma tattha natthi. Tena kira gahapatayo tasseva āvasathāgārassa ekapasse paṭasāṇiyā parikkhipāpetvā kappiyamañcaṃ paññāpetvā tattha kappiyapaccattharaṇaṃ attharitvā upari suvaṇṇarajatatārakāgandhamālādipaṭimaṇḍitaṃ vitānaṃ bandhitvā telappadīpaṃ āropesuṃ ‘‘appeva nāma satthā dhammāsanato vuṭṭhāya thokaṃ vissamitukāmo idha nipajjeyya, evaṃ no idaṃ āvasathāgāraṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Satthāpi tadeva sandhāya tattha saṅghāṭiṃ paññāpetvā sīhaseyyaṃ kappesi. Taṃ sandhāya vuttaṃ ‘‘suññāgāraṃ pāvisī’’ti. Tattha pādadhovanaṭṭhānato paṭṭhāya yāva dhammāsanā agamāsi, ettake ṭhāne gamanaṃ nipphannaṃ. Dhammāsanaṃ patvā thokaṃ aṭṭhāsi, idaṃ tattha ṭhānaṃ. Bhagavā dve yāme dhammāsane nisīdi, ettake ṭhāne nisajjā nipphannā. Upāsake uyyojetvā dhammāsanato [Pg.379] oruyha yathāvutte ṭhāne sīhaseyyaṃ kappesi. Evaṃ taṃ ṭhānaṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ ahosīti.

“夜已深”是指二更已过。“你们看是时候了”，意为：你们认为何时是离开的时候，现在就是你们离开的时候了，请去吧。世尊为何要请他们离开呢？是出于怜悯。因为如果让他们在那里坐一整夜，他们的身体可能会生病；而且比丘僧团也当有机会躺卧休息，因此出于对双方的怜悯而请他们离开。“空室”并非指那里有一个单独名为“空室”的房间。据说，那些优婆塞们在那客堂的一边用布幔围起，设置好适宜的床座，铺上适宜的卧具，上方悬挂着以金银星辰、香、花环等装饰的天盖，并点燃了香油灯，心想：“或许世尊从法座上起来，想要稍作休息时，会在此处躺卧。如此一来，这间客堂便为世尊以行、住、坐、卧四种威仪所受用，这将为我们带来长远的利益与安乐。”世尊也正是考虑到这一点，便在那里铺开僧伽梨，作狮子卧。正是针对此事而说“进入空室”。从洗脚处行至法座，此为行；到达法座后稍作站立，此为住；世尊在法座上坐了二更，此为坐；遣散优婆塞们后，世尊从法座上下来，在如前所述之处作狮子卧。如此，该处为世尊以行、住、坐、卧四种威仪所受用。

Sunidhavassakārāti sunidho ca vassakāro ca dve brāhmaṇā. Magadhamahāmattāti magadharañño mahāamaccā, magadharaṭṭhe vā mahāmattā mahatiyā issariyamattāya samannāgatāti mahāmattā. Pāṭaligāme nagaraṃ māpentīti pāṭaligāmasaṅkhāte bhūmipadese nagaraṃ māpenti. Vajjīnaṃ paṭibāhāyāti licchavirājūnaṃ āyamukhappacchindanatthaṃ. Sahassasahassevāti ekekavaggavasena sahassaṃ sahassaṃ hutvā. Vatthūnīti gharavatthūni. Cittāni namanti nivesanāni māpetunti rañño rājamahāmattānañca nivesanāni māpetuṃ vatthuvijjāpāṭhakānaṃ cittāni namanti. Te kira attano sippānubhāvena heṭṭhāpathaviyaṃ tiṃsahatthamatte ṭhāne ‘‘idha nāgaggāho, idha yakkhaggāho, idha bhūtaggāho, idha pāsāṇo vā khāṇuko vā atthī’’ti jānanti. Te tadā sippaṃ jappetvā devatāhi saddhiṃ sammantayamānā viya māpenti.

苏尼达（Sunidha）与婆萨迦（Vassakāra）是两位婆罗门。所谓摩揭陀（Magadha）大臣，是指摩揭陀王的重臣，或是在摩揭陀国中拥有极大权势的大臣。他们在华氏村（Pāṭaligāma）建造城市，是为了抵御跋耆人（Vajjī），即为了断绝离车族（Licchavi）国王的税收来源。所谓“成千上万”，是指以千为单位的宅地。所谓“心向于建造住所”，是指那些堪舆师的心倾向于为国王和大臣们建造住所。据说他们凭借自己的技艺，能知道地下三十肘深处的情况，例如：“此处为龙所占，此处为夜叉所占，此处为鬼神所占，或此处有岩石、树桩。”那时，他们念诵明咒，仿佛与天神商议一般进行建造。

Atha vā nesaṃ sarīre devatā adhimuccitvā tattha tattha nivesanāni māpetuṃ cittaṃ nāmenti. Tā catūsu koṇesu khāṇuke koṭṭetvā vatthumhi gahitamatte paṭivigacchanti. Saddhakulānaṃ saddhā devatā tathā karonti, assaddhakulānaṃ assaddhā devatā. Kiṃkāraṇā? Saddhānañhi evaṃ hoti ‘‘idha manussā nivesanaṃ māpentā paṭhamaṃ bhikkhusaṅghaṃ nisīdāpetvā maṅgalaṃ vadāpessanti, atha mayaṃ sīlavantānaṃ dassanaṃ dhammakathaṃ pañhavissajjanaṃ anumodanaṃ sotuṃ labhissāma, manussā ca dānaṃ datvā amhākaṃ pattiṃ dassantī’’ti. Assaddhā devatāpi ‘‘attano icchānurūpaṃ tesaṃ paṭipattiṃ passituṃ, kathañca sotuṃ labhissāmā’’ti tathā karonti.

又或者，是天神附在他们（堪舆师）身上，使其心倾向于在各处建造住所。那些天神在四角钉下木桩，刚标定好宅地，便（从其身上）离开了。对有信的家族，有信的天神会这样做；对无信的家族，无信的天神也会这样做。是何原因呢？有信的天神是这样想的：“此处的人们建造住所时，会先请比丘僧团就座，令说吉祥祝词，这样我们便能得见具戒者，听闻法谈、问答与随喜，而人们行布施后，也会将功德分与我们。”无信的天神也（想）：“我们如何才能看到他们（无信之人）符合我们心意的行为，并听到他们的言谈呢？”因此也那样做。

Tāvatiṃsehīti yathā hi ekasmiṃ kule ekaṃ paṇḍitamanussaṃ, ekasmiñca vihāre ekaṃ bahussutaṃ bhikkhuṃ upādāya ‘‘asukakule manussā paṇḍitā, asukavihāre bhikkhū bahussutā’’ti saddo abbhuggacchati, evameva sakkaṃ devarājānaṃ, vissakammañca devaputtaṃ upādāya ‘‘tāvatiṃsā paṇḍitā’’ti saddo abbhuggato. Tenāha ‘‘tāvatiṃsehī’’ti. Seyyathāpītiādinā [Pg.380] devehi tāvatiṃsehi saddhiṃ mantetvā viya sunidhavassakārā nagaraṃ māpentīti dasseti.

“与三十三天人”者，譬如仅因某家中有一位智者，或某寺院中有一位博学的比丘，便有“某家之人有智，某寺院之比丘博学”的声名远播。同样地，因有帝释天王与毗首羯磨天子，故有“三十三天人有智”的声名远播。因此说“与三十三天人”。以“譬如”等语显示，苏尼达与婆娑迦二位大臣，犹如与三十三天人商议后才建造城市。

Yāvatā, ānanda, ariyaṃ āyatananti yattakaṃ ariyamanussānaṃ osaraṇaṭṭhānaṃ nāma atthi. Yāvatā vaṇippathoti yattakaṃ vāṇijānaṃ āhaṭabhaṇḍassa rāsivasena kayavikkayaṭṭhānaṃ nāma, vāṇijānaṃ vasanaṭṭhānaṃ vā atthi. Idaṃ agganagaranti tesaṃ ariyāyatanavaṇippathānaṃ idaṃ nagaraṃ aggaṃ bhavissati jeṭṭhakaṃ pāmokkhaṃ. Puṭabhedananti bhaṇḍapuṭabhedanaṭṭhānaṃ, bhaṇḍabhaṇḍikānaṃ mocanaṭṭhānanti vuttaṃ hoti. Sakalajambudīpe aladdhabhaṇḍampi hi idheva labhissanti, aññattha vikkayaṃ agacchantāpi idheva vikkayaṃ gacchissanti, tasmā idheva puṭaṃ bhindissantīti attho. Āyānampi hi catūsu dvāresu cattāri, sabhāyaṃ ekanti evaṃ divase divase pañcasatasahassāni tattha uṭṭhahissanti. Tāni sabhāvāni āyānīti dasseti.

阿难，所谓“圣处”，即圣人汇集之处。所谓“商路”，即商人为所运之货而买卖之处，或其居住之处。此城将成为那些圣处与商路中最上、最长、最要者。“破囊”者，意为拆开货包之处，解开货捆之处。诚然，于全瞻部洲不可得之货，在此处亦可得；欲往他处贩卖者，亦将至此处贩卖。是故，彼等将在此处拆解货包，此即其义。其收入方面，四门有四十万，会堂有十万，如是每日于彼处将有五十万的收入生起。此乃显示其未来之收入。

Aggito vātiādīsu samuccayattho vāsaddo, agginā ca udakena ca mithubhedena ca nassissatīti attho. Tassa hi eko koṭṭhāso agginā nassissati, nibbāpetuṃ na sakkhissanti, ekaṃ koṭṭhāsaṃ gaṅgā gahetvā gamissati, eko iminā akathitaṃ amussa, amunā akathitaṃ imassa vadantānaṃ pisuṇavācānaṃ vasena bhinnānaṃ manussānaṃ aññamaññabhedena vinassissati. Evaṃ vatvā bhagavā paccūsakāle gaṅgātīraṃ gantvā katamukhadhovano bhikkhācāravelaṃ āgamayamāno nisīdi.

在“或从火”等句中，“或”(vā)字是集合义，意为：“将因火、水及内部分裂而毁灭。”那城的一部分确实将为火所毁，无法扑灭；一部分将被恒河卷走；另一部分则将因人们彼此搬弄是非、说离间语而分裂毁灭。世尊说完此话，于黎明时分前往恒河岸边，洗漱完毕，坐下等待托钵乞食的时刻。

Sunidhavassakārāpi ‘‘amhākaṃ rājā samaṇassa gotamassa upaṭṭhāko, so amhe upagate pucchissati ‘satthā kira pāṭaligāmaṃ agamāsi, kiṃ tassa santikaṃ upasaṅkamittha, na upasaṅkamitthā’ti. ‘Upasaṅkamimhā’ti ca vutte ‘nimantayittha, na nimantayitthā’ti pucchissati. ‘Na nimantayimhā’ti ca vutte amhākaṃ dosaṃ āropetvā niggaṇhissati, idañcāpi mayaṃ akataṭṭhāne nagaraṃ māpema, samaṇassa kho pana gotamassa gatagataṭṭhāne kāḷakaṇṇisattā paṭikkamanti, taṃ mayaṃ nagaramaṅgalaṃ vācāpessāmā’’ti cintetvā satthāraṃ upasaṅkamitvā nimantayiṃsu. Tena vuttaṃ – ‘‘atha kho sunidhavassakārā’’tiādi.

苏尼达(Sunidha)与婆娑迦(Vassakāra)心想：“我们的国王是沙门乔达摩的侍者，我们去见他时，他会问我们：‘听说导师已到波吒离村(Pāṭaligāma)，你们去拜见他了吗？’如果我们回答：‘拜见了。’他会再问：‘那你们邀请他应供了吗？’如果我们回答：‘没有邀请。’他就会归罪于我们并惩罚我们。况且，我们正在不宜之处建造此城，而沙门乔达摩所到之处，不祥者都会退避，我们应当请他为这城市宣说吉祥。’他们如此思量后，便前去拜见导师并邀请他应供。因此经中说：‘尔时，苏尼达与婆娑迦……’等。

Pubbaṇhasamayanti [Pg.381] pubbaṇhe kāle. Nivāsetvāti gāmapavesananīhārena nivāsanaṃ nivāsetvā kāyabandhanaṃ bandhitvā. Pattacīvaramādāyāti cīvaraṃ pārupitvā pattaṃ hatthena gahetvā.

“于上午时”(pubbaṇhasamayam)，即上午之时。“著衣后”(nivāsetvā)，即以入村的方式穿好下衣，系好腰带。“取衣钵后”(pattacīvaramādāya)，即披上外衣，手持钵。

Sīlavantetthāti sīlavanto ettha attano vasanaṭṭhāne. Saññateti kāyavācācittehi saññate. Tāsaṃ dakkhiṇamādiseti saṅghassa dinne cattāro paccaye tāsaṃ gharadevatānaṃ ādiseyya pattiṃ dadeyya. Pūjitā pūjayantīti ‘‘ime manussā amhākaṃ ñātakāpi na honti, evampi no pattiṃ dentī’’ti ārakkhaṃ susaṃvihitaṃ karonti suṭṭhu ārakkhaṃ karonti. Mānitā mānayantīti kālānukālaṃ balikammakaraṇena mānitā ‘‘ete manussā amhākaṃ ñātakāpi na honti, tathāpi catupañcachamāsantaraṃ no balikammaṃ karontī’’ti mānenti uppannaparissayaṃ haranti. Tato nanti tato taṃ paṇḍitajātikaṃ purisaṃ. Orasanti ure ṭhapetvā vaḍḍhitaṃ, yathā mātā orasaṃ puttaṃ anukampati, uppannaparissayaharaṇatthamevassa yathā vāyamati, evaṃ anukampantīti attho. Bhadrāni passatīti sundarāni passati.

“于此有持戒者”，谓于此地，于自己的住处有持戒者。“已自制者”，谓以身、语、意自制者。“应为彼等回向福德”，谓将布施给僧团的四种资具，也应回向福德份给那些家宅神。“受供养者亦供养之”，（诸神想：）“此等人虽非我等亲属，亦为我等回向福德”，于是妥善地守护他们。“受尊敬者亦尊敬之”，谓适时以祭品供养，（诸神想：）“此等人虽非我等亲属，然每隔四、五或六个月仍为我等举行祭祀”，于是尊敬他们，并为其消除已生起的危难。“其后，对他……如亲子”，其后，即对那位具智之人，（诸神）如是怜爱他：犹如母亲将亲生子抱在怀里养大，怜爱他，并为消除其灾厄而努力。“见诸善”，谓见到美好的事物。

Anumoditvāti tehi tadā pasutapuññassa anumodanavasena tesaṃ dhammakathaṃ katvā. Sunidhavassakārāpi ‘‘yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise’’ti bhagavato vacanaṃ sutvā devatānaṃ pattiṃ adaṃsu. Taṃ gotamadvāraṃ nāma ahosīti tassa nagarassa yena dvārena bhagavā nikkhami, taṃ gotamadvāraṃ nāma ahosi. Gaṅgāya pana uttaraṇatthaṃ anotiṇṇattā gotamatitthaṃ nāma nāhosi. Pūrāti puṇṇā. Samatittikāti taṭasamaṃ udakassa tittā bharitā. Kākapeyyāti tīre ṭhitakākehi pātuṃ sakkuṇeyyaudakā. Dvīhipi padehi ubhatokūlasamaṃ paripuṇṇabhāvameva dasseti. Uḷumpanti pāragamanatthāya dārūni saṅghāṭetvā āṇiyo koṭṭetvā kataṃ. Kullanti veḷudaṇḍādike valliādīhi bandhitvā kataṃ.

“随喜之后”，谓那些（持戒者）因随喜（信众）当时所作的福德，而为他们说法。苏尼达(Sunidha)与雨势(Vassakāra)听闻世尊说“应当将功德回向给彼处之诸天神”，遂将功德回向给诸天。彼城门名为乔达摩门(Gotamadvāra)，即世尊由此门出城。然因未曾于彼处渡过恒河(Gaṅgā)，故无乔达摩渡口(Gotamatittha)之称。“满”者，谓充满。“平岸”者，谓水位与岸边齐平。“鸦饮”者，谓站在岸边之乌鸦能够饮到水。此二句皆表示两岸水位皆满。“浮筏(Uḷumpa)”者，谓为渡河而将木材绑扎起来，并用钉子敲紧制成者。“小筏(Kulla)”者，谓用竹竿等物，用藤条等捆扎而成者。

Etamatthaṃ viditvāti etaṃ mahājanassa gaṅgodakamattassapi kevalaṃ tarituṃ asamatthataṃ, attano pana bhikkhusaṅghassa ca atigambhīravitthataṃ saṃsāramahaṇṇavaṃ [Pg.382] taritvā ṭhitabhāvañca sabbākārato viditvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi.

“知此义已”，谓深知此大众仅对恒河之水亦无力渡过，而自己与比丘僧众已渡过极其深广之轮回大海洋并已安住，于一切行相了知此义后，为阐明其义而诵此自说偈。

Tattha aṇṇavanti sabbantimena paricchedena yojanamattaṃ gambhīrassa ca vitthatassa ca udakaṭṭhānassetaṃ adhivacanaṃ. Saranti saritvā gamanato idha nadī adhippetā. Idaṃ vuttaṃ hoti – ye gambhīravitthataṃ saṃsāraṇṇavaṃ taṇhāsaritañca taranti, te ariyamaggasaṅkhātaṃ setuṃ katvāna visajja pallalāni anāmasitvāva udakabharitāni ninnaṭṭhānāni, ayaṃ pana idaṃ appamattakaṃ udakaṃ taritukāmo kullañhi jano pabandhati kullaṃ bandhituṃ āyāsaṃ āpajjati. Tiṇṇā medhāvino janāti ariyamaggañāṇasaṅkhātāya medhāya samannāgatattā medhāvino buddhā ca buddhasāvakā ca vinā eva kullena tiṇṇā paratīre patiṭṭhitāti.

于此，“海洋”(aṇṇava)一词，以最低标准而言，是称呼深度与广度各为一由旬(yojana)的水域。所谓“流”(saranti)，因其流动而去，于此意指河流(nadī)。此即是说：凡渡过深广轮回之海与贪爱之流者，他们建造了名为圣道的桥梁，舍弃了沼泽——即不去触碰那些充满水的低洼之处。然而世人欲渡此少量之水，却编扎木筏，为编扎木筏而劳苦。所谓“具慧者已渡”(Tiṇṇā medhāvino janā)，是指因具足名为圣道之智，佛陀与佛弟子等具慧者，无需木筏即已渡过，安住于彼岸。

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

第六经释义终。

7. Dvidhāpathasuttavaṇṇanā

7. 双分道经释义

77. Sattame addhānamaggapaṭipannoti addhānasaṅkhātaṃ dīghamaggaṃ paṭipanno gacchanto hoti. Nāgasamālenāti evaṃnāmakena therena. Pacchāsamaṇenāti ayaṃ tadā bhagavato upaṭṭhāko ahosi. Tena naṃ pacchāsamaṇaṃ katvā maggaṃ paṭipajji. Bhagavato hi paṭhamabodhiyaṃ vīsativassāni anibaddhā upaṭṭhākā ahesuṃ, tato paraṃ yāva parinibbānā pañcavīsativassāni āyasmā ānando chāyāva upaṭṭhāsi. Ayaṃ pana anibaddhupaṭṭhākakālo. Tena vuttaṃ – ‘‘āyasmatā nāgasamālena pacchāsamaṇenā’’ti. Dvidhāpathanti dvidhābhūtaṃ maggaṃ. ‘‘Dvedhāpatha’’ntipi paṭhanti āyasmā nāgasamālo attanā pubbe tattha kataparicayattā ujubhāvañcassa sandhāya vadati ‘‘ayaṃ, bhante bhagavā, pantho’’ti.

77. 第七，所谓“行于远路者”(addhānamaggapaṭipanno)，是指行于被称为“远路”的漫长道路上。所谓“以那伽萨摩罗(Nāgasamāla)”，是指以名为那伽萨摩罗的长老。所谓“为随行沙门”(pacchāsamaṇa)，是指当时他是世尊的侍者。因此，（世尊）使他为随行沙门而踏上道路。诚然，世尊在初成觉后的二十年间，侍者并不固定；其后直至般涅槃的二十五年间，则由具寿阿难如影随形地侍奉。而此（事发生）时尚未有固定侍者。故云：“以具寿那伽萨摩罗为随行沙门”。“二分道”(dvidhāpatha)是指分成两条的道路。亦有读作“二道”(dvedhāpatha)者。具寿那伽萨摩罗因自己先前于彼处有过行走的经验，且念及此路的笔直，故说：“大德世尊，此是正道。”

Bhagavā pana tadā tassa saparissayabhāvaṃ ñatvā tato aññaṃ maggaṃ gantukāmo ‘‘ayaṃ, nāgasamāla, pantho’’ti āha. ‘‘Saparissayo’’ti ca vutte asaddahitvā ‘‘bhagavā na tattha parissayo’’ti vadeyya, tadassa dīgharattaṃ ahitāya dukkhāyāti ‘‘saparissayo’’ti na kathesi. Tikkhattuṃ ‘‘ayaṃ [Pg.383] pantho, iminā gacchāmā’’ti vatvā catutthavāre ‘‘na bhagavā iminā maggena gantuṃ icchati, ayameva ca ujumaggo, handāhaṃ bhagavato pattacīvaraṃ datvā iminā maggena gamissāmī’’ti cintetvā satthu pattacīvaraṃ dātuṃ asakkonto bhūmiyaṃ ṭhapetvā paccupaṭṭhitena dukkhasaṃvattanikena kammunā codiyamāno bhagavato vacanaṃ anādiyitvāva pakkāmi. Tena vuttaṃ – ‘‘atha kho āyasmā nāgasamālo bhagavato pattacīvaraṃ tattheva chamāyaṃ nikkhipitvā pakkāmī’’ti. Tattha bhagavato pattacīvaranti attano hatthagataṃ bhagavato pattacīvaraṃ. Tatthevāti tasmiṃyeva magge chamāyaṃ pathaviyaṃ nikkhipitvā pakkāmi. Idaṃ vo bhagavā pattacīvaraṃ, sace icchatha, gaṇhatha, yadi attanā icchitamaggaṃyeva gantukāmatthāti adhippāyo. Bhagavāpi attano pattacīvaraṃ sayameva gahetvā yathādhippetaṃ maggaṃ paṭipajji.

然而，世尊当时知道那条路有危险，想要走另一条路，便说：“那伽萨摩罗，这条路。”如果（世尊）说了“有危险”，他也不会相信，反而会说：“世尊，那里没有危险。”那将长期对他不利和造成痛苦，因此世尊没有说“有危险”。世尊三次说道：“这条路，我们走这条路吧。”第四次时，那伽萨摩罗心想：“世尊不想走这条路，而这才是直路。那么，我把世尊的衣钵交还，自己走这条路吧。”他无法将衣钵交给导师，便放在地上，被现前的、能引生痛苦的业力所催逼，不听从世尊的话就离开了。因此经中说道：“于是，具寿那伽萨摩罗将世尊的衣钵就地放在地上，然后离开了。”此处“世尊的衣钵”是指他自己手中拿着的世尊的衣钵。“就地”是指就在那条路上，将衣钵放在地上后离开了。其意为：“世尊，这是您的衣钵。如果您想要，就请拿走吧，既然您执意要走自己想走的路。”世尊也亲自拿起自己的衣钵，走上了自己想走的路。

Antarāmagge corā nikkhamitvāti tadā kira pañcasatā purisā luddā lohitapāṇino rājāparādhino hutvā araññaṃ pavisitvā corikāya jīvikaṃ kappentā ‘‘pāripanthikabhāvena rañño āyapathaṃ pacchindissāmā’’ti maggasamīpe araññe tiṭṭhanti. Te theraṃ tena maggena gacchantaṃ disvā ‘‘ayaṃ samaṇo iminā maggena āgacchati, avaḷañjitabbaṃ maggaṃ vaḷañjeti, amhākaṃ atthibhāvaṃ na jānāti, handa naṃ jānāpessāmā’’ti kujjhitvā gahanaṭṭhānato vegena nikkhamitvā sahasā theraṃ bhūmiyaṃ pātetvā hatthapādehi koṭṭetvā mattikāpattañcassa bhinditvā cīvaraṃ khaṇḍākhaṇḍikaṃ chinditvā pabbajitattā ‘‘taṃ na hanāma, ito paṭṭhāya imassa maggassa parissayabhāvaṃ jānāhī’’ti vissajjesuṃ. Tena vuttaṃ – ‘‘atha kho āyasmato…pe… vipphālesu’’nti.

“半路上有强盗出没”者，据说当时有五百人，性情凶残，双手沾满鲜血，因触犯王法而逃入森林，以抢劫为生。他们心想：“我们要以拦路抢劫的方式，截断国王的税收之路。”便在路旁的森林中等候。他们看见长老正由此路走来，便心生愤怒：“这个沙门走这条路，走上了不该走的路，不知道我们的存在。来，我们要让他知道！”于是从灌木丛中迅速冲出，猛然将长老推倒在地，拳打脚踢，并打碎了他的土钵，将他的衣撕成碎片。因他是出家人而没有杀他，只是说：“从今以后，你当知道此路的危险！”然后便放走了他。因此经中说：“尔时，具寿……乃至……他们撕裂了（他的衣）。”

Bhagavāpi ‘‘ayaṃ tena maggena gato corehi bādhito maṃ pariyesitvā idāneva āgamissatī’’ti ñatvā thokaṃ gantvā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. Āyasmāpi kho nāgasamālo paccāgantvā satthārā gatamaggameva gahetvā gacchanto tasmiṃ rukkhamūle bhagavantaṃ passitvā upasaṅkamitvā vanditvā taṃ pavattiṃ sabbaṃ ārocesi. Tena vuttaṃ – ‘‘atha kho āyasmā nāgasamālo…pe… saṅghāṭiñca vipphālesu’’nti.

世尊也知道：“他走那条路，被强盗所困，现在正寻找我，马上就要来了。”于是走了一小段路，离开道路，在一棵树下坐下。具寿那伽萨摩罗返回后，也沿着导师走过的路前行，在那棵树下看见世尊，便上前顶礼，将事情的经过全部禀告了世尊。因此经中说：“尔时，具寿那伽萨摩罗……乃至……他们也撕裂了僧伽梨。”

Etamatthaṃ viditvāti etaṃ āyasmato nāgasamālassa attano vacanaṃ anādiyitvā akhemantamaggagamanaṃ, attano ca khemantamaggagamanaṃ viditvā tadatthadīpanaṃ imaṃ udānaṃ udānesi.

“了知此事义”者，即是世尊了知：具寿那伽萨摩罗不听从自己的话，走上了不安全的道路；而自己则走上了安全的道路。为了阐明此义，世尊诵出了这首自说偈。

Tattha [Pg.384] saddhiṃ caranti saha caranto. Ekato vasanti idaṃ tasseva vevacanaṃ, saha vasantoti attho. Misso aññajanena vedagūti veditabbaṭṭhena vedasaṅkhātena catusaccaariyamaggañāṇena gatattā adhigatattā, vedassa vā sakalassa ñeyyassa pāraṃ gatattā vedagū. Attano hitāhitaṃ na jānātīti añño, avidvā bāloti attho. Tena aññena janena misso sahacaraṇamattena misso. Vidvā pajahāti pāpakanti tena vedagūbhāvena vidvā jānanto pāpakaṃ abhaddakaṃ attano dukkhāvahaṃ pajahāti, pāpakaṃ vā akalyāṇapuggalaṃ pajahāti. Yathā kiṃ? Koñco khīrapakova ninnaganti yathā koñcasakuṇo udakamissite khīre upanīte vinā toyaṃ khīramattasseva pivanato khīrapako ninnaṭṭhānagamanena ninnagasaṅkhātaṃ udakaṃ pajahāti vajjeti, evaṃ paṇḍito kira duppaññapuggalehi ṭhānanisajjādīsu sahabhūtopi ācārena te pajahāti, na kadācipi sammisso hoti.

于彼颂中，“同行”(saddhiṃ caranti)即一同行走。“共住”(ekato vasanti)是前者的同义词，意为一同居住。关于“吠陀行者与他人混杂”(misso aññajanena vedagū)：因以圣道智到达、证得了知义上名为“吠陀”的四谛，或因到达了一切所应知法的彼岸，故名“吠陀行者”(vedagū)。不知自身利与非利者，是为“他人”(añño)，意即无知的愚者。与此“他人”混杂，仅是同行之故而混杂。关于“智者舍断恶”(vidvā pajahāti pāpakaṃ)：彼因身为吠陀行者而为知者，舍断那不善的、会为自己带来痛苦的事物，或舍断那恶人（非善知识之人）。譬如什么？如“鹤饮乳而弃水”(koñco khīrapakova ninnagaṃ)。犹如鹤鸟于水乳混合物被呈上时，仅饮用牛奶而舍弃水，故名“饮乳者”(khīrapako)；因水流向低处，而舍断名为“趋下”(ninnaga)的水。如是，贤者虽与劣慧之人在行、住、坐等事上共处，但以行仪舍离他们，绝不与之混杂。

Sattamasuttavaṇṇanā niṭṭhitā.

第七经释义 终。

8. Visākhāsuttavaṇṇanā

8. 毘舍佉经释义

78. Aṭṭhame visākhāya migāramātuyā nattā kālaṅkatā hotīti visākhāya mahāupāsikāya puttassa dhītā kumārikā kālaṅkatā hoti. Sā kira vattasampannā sāsane abhippasannā mahāupāsikāya gehaṃ paviṭṭhānaṃ bhikkhūnaṃ bhikkhunīnañca attanā kātabbaveyyāvaccaṃ purebhattaṃ pacchābhattañca appamattā akāsi, attano pitāmahiyā cittānukūlaṃ paṭipajji. Tena visākhā gehato bahi gacchantī sabbaṃ tassāyeva bhāraṃ katvā gacchati, rūpena ca dassanīyā pāsādikā, iti sā tassā visesato piyā manāpā ahosi. Sā rogābhibhūtā kālamakāsi. Tena vuttaṃ – ‘‘tena kho pana samayena visākhāya migāramātuyā nattā kālaṅkatā hoti piyā manāpā’’ti. Atha mahāupāsikā tassā maraṇena sokaṃ sandhāretuṃ asakkontī dukkhī dummanā sarīranikkhepaṃ kāretvā ‘‘api nāma satthu santikaṃ gatakāle cittassādaṃ labheyya’’nti bhagavantaṃ upasaṅkami. Tena vuttaṃ – ‘‘atha kho visākhā migāramātā’’tiādi. Tattha divā divassāti divasassāpi divā, majjhanhike kāleti attho.

78. 第八经。“毘舍佉(Visākhā)·弥伽罗母的孙女去世了”，即是说大优婆夷(upāsikā)毘舍佉儿子的女儿，一位少女去世了。据说她具足戒行，于教法中极净信。对于进入大优婆夷家中的比丘(bhikkhu)与比丘尼(bhikkhunī)，她在食前与食后，皆不放逸地亲自操持应作的事务，并且顺从祖母的心意而行。因此，当毘舍佉离家外出时，便将所有家务都托付于她。她容貌端严悦意，因此她特别为祖母所喜爱、所中意。她为疾病所侵而亡故。是故经中说：“其时，毘舍佉·弥伽罗母喜爱、中意的孙女去世了。”于是，大优婆夷因她亡故，无法抑制悲伤，痛苦忧愁，在办完遗体后事后，心想：“去到导师跟前时，或许能获得心的慰藉吧。”便前往拜见世尊(Bhagavā)。是故经中说：“尔时，毘舍佉·弥伽罗母……”等。其中，“白日之日”(divā divassa)即是白昼之时，意为“于正午时”。

Bhagavā [Pg.385] visākhāya vaṭṭābhiratiṃ jānanto upāyena sokatanukaraṇatthaṃ ‘‘iccheyyāsi tvaṃ visākhe’’tiādimāha. Tattha yāvatikāti yattakā. Tadā kira satta janakoṭiyo sāvatthiyaṃ paṭivasanti. Taṃ sandhāya bhagavā ‘‘kīvabahukā pana visākhe sāvatthiyā manussā devasikaṃ kālaṃ karontī’’ti pucchi. Visākhā ‘‘dasapi, bhante’’tiādimāha. Tattha tīṇīti tayo. Ayameva vā pāṭho. Avivittāti asuññā.

世尊(Bhagavā)了知毘舍佉(Visākhā)乐于世俗，欲以方便令其愁苦减损，故说：“毘舍佉，汝欲……”等。其中，“yāvatikā”意为“yattakā”（有多少）。当时，据说有七俱胝人居住在舍卫城(Sāvatthī)。缘于此，世尊问道：“毘舍佉，舍卫城每日有多少人命终？”毘舍佉回答：“尊者，有十人……”等。其中，“tīṇi”即是“tayo”（三）。或者，此即是经文原貌。“avivittā”意为“asuññā”（不空）。

Atha bhagavā attano adhippāyaṃ pakāsento ‘‘api nu tvaṃ kadāci karahaci anallavatthā vā bhaveyyāsi anallakesā vā’’ti āha. Nanu evaṃ sante tayā sabbakālaṃ sokābhibhūtāya matānaṃ puttādīnaṃ amaṅgalūpacāravasena udakorohaṇena allavatthāya allakesāya eva bhavitabbanti dasseti. Taṃ sutvā upāsikā saṃvegajātā ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā piyavatthuṃ vippaṭisārato attano cittassa nivattabhāvaṃ satthu ārocentī ‘‘alaṃ me, bhante, tāvabahukehi puttehi ca nattārehi cā’’ti āha.

其后，世尊为显明己意而说：“你可曾有过衣未湿、发未湿之时？”此言意指：若如此，你岂非将恒常为忧苦所制，因亡故的儿女等，行不祥的下水仪式，而令衣发恒湿？优婆夷闻言，生起悚惧，否定道：“并非如此，大德。”她因对可爱之事的追悔，向导师禀告自己心念的转变，说道：“大德，我已有如此多的儿女与孙辈，足矣！”

Athassā bhagavā ‘‘dukkhaṃ nāmetaṃ piyavatthunimittaṃ, yattakāni piyavatthūni, tattakāni dukkhāni. Tasmā sukhakāmena dukkhappaṭikūlena sabbaso piyavatthuto cittaṃ vivecetabba’’nti dhammaṃ desento ‘‘yesaṃ kho visākhe sataṃ piyāni, sataṃ tesaṃ dukkhānī’’tiādimāha. Tattha sataṃ piyānīti sataṃ piyāyitabbavatthūni. ‘‘Sataṃ piya’’ntipi keci paṭhanti. Ettha ca yasmā ekato paṭṭhāya yāva dasa, tāva saṅkhyā saṅkhyeyyappadhānā, tasmā ‘‘yesaṃ dasa piyāni, dasa tesaṃ dukkhānī’’tiādinā pāḷi āgatā. Keci pana ‘‘yesaṃ dasa piyānaṃ, dasa nesaṃ dukkhāna’’ntiādinā paṭhanti, taṃ na sundaraṃ. Yasmā pana vīsatito paṭṭhāya yāva sataṃ, tāva saṅkhyā saṅkhyeyyappadhānāva, tasmā tatthāpi saṅkhyeyyappadhānataṃyeva gahetvā ‘‘yesaṃ kho visākhe sataṃ piyāni, sataṃ tesaṃ dukkhānī’’tiādinā pāḷi āgatā. Sabbesampi ca ‘‘yesaṃ ekaṃ piyaṃ, ekaṃ tesaṃ dukkha’’nti pāṭho, na pana dukkhassāti. Etasmiñhi pakkhe ekarasā ekajjhāsayā ca bhagavato desanā hoti. Tasmā yathāvuttanayāva pāḷi veditabbā.

其后，世尊对她开示法要：“此所谓苦，以可爱之事为因。有多少可爱之事，便有多少苦。是故，欲求安乐、厌离痛苦者，应使心完全远离一切可爱之事。”并宣说了以“毘舍佉，若人有百件可爱事，便有百种苦”为首的教言。此处“有百件可爱事”（sataṃ piyāni）意为有一百件可喜爱之事。亦有人读作“sataṃ piyaṃ”。又，此处从一至十，数词以被数者为主要（saṅkhyeyyappadhānā），故圣典中有“若有十件可爱事，便有十种苦”等说法。然有些人读作“yesaṃ dasa piyānaṃ, dasa nesaṃ dukkhānaṃ”（属格形式），此说不佳。再者，从二十至一百，数词仍以被数者为主要，故此处亦应采纳以被数者为主要的理路，圣典中才会有“毘舍佉，若人有百件可爱事，便有百种苦”等说法。并且，所有读法皆作“若有一件可爱事，便有一种苦”，而非“苦的”（dukkhassa，属格）。唯有如此，世尊的教导才能旨趣一贯，意向统一。是故，当依上述之理趣理解经文。

Etamatthaṃ [Pg.386] viditvā sokaparidevādikaṃ cetasikaṃ kāyikañca dukkhaṃ piyavatthunimittaṃ piyavatthumhi sati hoti, asati na hotīti etamatthaṃ sabbākārato jānitvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi.

了知此义——即愁、悲等心所生与身所生之苦，以可爱之事为因，有可爱之事则有，无可爱之事则无——世尊从一切行相了知此义后，为阐明其义而诵此优陀那。

Tassattho – ñātibhogarogasīladiṭṭhibyasanehi phuṭṭhassa anto nijjhāyantassa bālassa cittasantāpalakkhaṇā ye keci mudumajjhādibhedena yādisā tādisā sokā vā tehiyeva phuṭṭhassa sokuddehakasamuṭṭhāpitavacīvippalāpalakkhaṇā paridevitā vā aniṭṭhaphoṭṭhabbapaṭihatakāyassa kāyapīḷanalakkhaṇā dukkhā vā tathā avuttatthassa vikappanatthena vāsaddena gahitā domanassūpāyāsādayo vā nissayabhedena ca anekarūpā nānāvidhā imasmiṃ sattaloke dissanti upalabbhanti, sabbepi ete piyaṃ piyajātikaṃ sattaṃ saṅkhārañca paṭicca nissāya āgamma paccayaṃ katvā pabhavanti nibbattanti. Tasmiṃ pana yathāvutte piyavatthumhi piye asante piyabhāvakare chandarāge pahīne na kadācipi ete bhavanti. Vuttañhetaṃ – ‘‘piyato jāyatī soko…pe… pemato jāyatī soko’’ti ca ādi (dha. pa. 212-213). Tathā ‘‘piyappabhūtā kalahā vivādā, paridevasokā sahamaccharehī’’ti ca ādi (su. ni. 869). Ettha ca ‘‘paridevitā vā dukkhā vā’’ti liṅgavipallāsena vuttaṃ, ‘‘paridevitāni vā dukkhāni vā’’ti vattabbe vibhattilopo vā katoti veditabbo.

其义是：凡愚夫被亲族、财富、疾病、戒、见的衰败所触，内心燃烧，而有心热恼相的诸愁，或轻或中；或被彼等所触，由愁而起、具言语错乱相的诸悲叹；或身被不悦意触所击，具身压迫相的诸苦；以及由“或”（vā）字所摄，如忧、恼等未说之义——此等种种多样，于此有情世间中被见、被得。所有这一切，皆缘于可爱之事，即本性可爱的有情与行，依之、住之、从之、以为缘而生起、出现。然而，于前述可爱之事、可爱之人不存在时，或于能作可爱事的欲与贪被断除时，彼等（愁等）绝不生起。此乃世尊所说：“由爱生忧……由爱生忧”等（法句212-213）。又如：“由爱而有诤、论、悲、愁，以及悭吝”等（经集869）。此处“paridevitā vā dukkhā vā”（或诸悲叹或诸苦），是以性的转换而说，当说“paridevitāni vā dukkhāni vā”时，当知或作了格的省略。

Tasmā hi te sukhino vītasokāti yasmā piyappabhūtā sokādayo yesaṃ natthi, tasmā te eva sukhino vītasokā nāma. Ke pana te? Yesaṃ piyaṃ natthi kuhiñci loke yesaṃ ariyānaṃ sabbaso vītarāgattā katthacipi sattaloke saṅkhāraloke ca piyaṃ piyabhāvo ‘‘putto’’ti vā ‘‘bhātā’’ti vā ‘‘bhaginī’’ti vā ‘‘bhariyā’’ti vā piyaṃ piyāyanaṃ piyabhāvo natthi, saṅkhāralokepi ‘‘etaṃ mama santakaṃ, imināhaṃ imaṃ nāma sukhaṃ labhāmi labhissāmī’’ti piyaṃ piyāyanaṃ piyabhāvo natthi. Tasmā asokaṃ virajaṃ patthayāno, piyaṃ na kayirātha kuhiñci loketi yasmā ca sukhino nāma vītasokā, vītasokattāva katthacipi visaye piyabhāvo natthi, tasmā attano yathāvuttasokābhāvena ca asokaṃ asokabhāvaṃ rāgarajādivigamanena virajaṃ [Pg.387] virajabhāvaṃ arahattaṃ, sokassa rāgarajādīnañca abhāvahetubhāvato vā ‘‘asokaṃ viraja’’nti laddhanāmaṃ nibbānaṃ patthayāno kattukamyatākusalacchandassa vasena chandajāto katthaci loke rūpādidhamme antamaso samathavipassanādhammepi piyaṃ piyabhāvaṃ viyāyanaṃ na kayirātha na uppādeyya. Vuttañhetaṃ – ‘‘dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240).

是故，彼等为乐者、无忧者。此谓，由所爱而生之忧等，于彼等不存在故，彼等方为乐者，名为无忧者。彼等为谁？谓于世间任何之处皆无所爱者。彼诸圣者，因彻底离贪，故于有情世间(sattaloke)或行世间(saṅkhāraloke)中，于任何一处皆无所爱或爱取，无有“此为我子”、“此为我兄弟”、“此为我姐妹”、“此为我妻”等所爱或爱取；于行世间中，亦无“此为我所有，我因此而得乐、当得乐”之所爱或爱取。是故，欲求无忧、无尘者，于世间任何之处，皆不应有所爱。又，乐者名为无忧者，正因无忧，故于任何所缘皆无爱取。是故，欲求无忧（即无忧之境），及因远离贪尘等而致无尘（即无尘之境，阿罗汉果），或欲求以无有忧及贪尘等为因而得名“无忧、无尘”之涅槃者，由作善欲之力而生起欲求，于世间色等诸法，乃至止、观(samathavipassanā)之法，亦不应作、不应生起所爱、爱取或爱恋。诚如所言：“诸比丘，法尚应舍，何况非法。”（《中部》1.240）

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

第八经释义终。

9. Paṭhamadabbasuttavaṇṇanā

9. 初达巴经释义

79. Navame āyasmāti piyavacanaṃ. Dabboti tassa therassa nāmaṃ. Mallaputtoti mallarājassa putto. So hi āyasmā padumuttarassa bhagavato pādamūle katābhinīhāro kappasatasahassaṃ upacitapuññasañcayo amhākaṃ bhagavato kāle mallarājassa devikā kucchiyaṃ nibbatto katādhikārattā jātiyā sattavassikakāleyeva mātāpitaro upasaṅkamitvā pabbajjaṃ yāci. Te ca ‘‘pabbajitvāpi ācāraṃ tāva sikkhatu, sace taṃ nābhiramissati, idheva āgamissatī’’ti anujāniṃsu. So satthāraṃ upasaṅkamitvā pabbajjaṃ yāci. Satthāpissa upanissayasampattiṃ oloketvā pabbajjaṃ anujāni. Tassa pabbajjāsamaye dinnaovādena bhavattayaṃ ādittaṃ viya upaṭṭhāsi. So vipassanaṃ paṭṭhapetvā khuraggeyeva arahattaṃ pāpuṇi. Yaṃkiñci sāvakena pattabbaṃ, ‘‘tisso vijjā catasso paṭisambhidā chaḷabhiññā nava lokuttaradhammā’’ti evamādikaṃ sabbaṃ adhigantvā asītiyā mahāsāvakesu abbhantaro ahosi. Vuttañhetaṃ tena āyasmatā –

79. 第九经中，“具寿(āyasmā)”是爱语。达巴(Dabba)是那位长老的名字。“末罗子(Mallaputta)”是末罗王之子。这位具寿曾在莲花上佛(Padumuttara)世尊足下立下誓愿，于十万劫中积集福德。在我们世尊的时代，他生于末罗王王后腹中。由于曾发过愿，他生来仅七岁时，便去到父母面前请求出家。他们心想：“且让他出家学习行仪，倘若他不喜乐，便会回到这里来。”于是应允了他。他去到导师跟前请求出家。导师也观察到他具有依止的条件，便准许他出家。在他出家时，因所领受的教诫，三有对他而言，犹如燃起大火般现前。他于是建立起观(vipassanā)，就在剃发之际证得了阿罗汉果。凡声闻弟子所应证得的一切，如“三明、四无碍解、六神通、九出世间法”等，他悉数证得，成为八十大声闻中的一员。那位具寿曾如是说——

‘‘Mayā kho jātiyā sattavassena arahattaṃ sacchikataṃ, yaṃkiñci sāvakena pattabbaṃ, sabbaṃ taṃ anuppattaṃ mayā’’tiādi (pārā. 380).

“我生来七岁，便已亲证阿罗汉果。凡弟子所应证得的一切，我皆已证得。”等等。（《波罗夷》380）

Yena bhagavā tenupasaṅkamīti so kirāyasmā ekadivasaṃ rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto bhagavato vattaṃ dassetvā divāṭṭhānaṃ gantvā udakakumbhato udakaṃ gahetvā pāde pakkhāletvā gattāni [Pg.388] sītiṃ katvā cammakkhaṇḍaṃ paññāpetvā nisinno kālaparicchedaṃ katvā samāpattiṃ samāpajji. Athāyasmā yathākālaparicchedaṃ samāpattito vuṭṭhahitvā attano āyusaṅkhāre olokesi. Tassa te parikkhīṇā katipayamuhuttikā upaṭṭhahiṃsu. So cintesi – ‘‘na kho metaṃ patirūpaṃ, yamahaṃ satthu anārocetvā sabrahmacārīhi ca avidito idha yathānisinnova parinibbāyissāmi. Yaṃnūnāhaṃ satthāraṃ upasaṅkamitvā parinibbānaṃ anujānāpetvā satthu vattaṃ dassetvā sāsanassa niyyānikabhāvadassanatthaṃ mayhaṃ iddhānubhāvaṃ vibhāvento ākāse nisīditvā tejodhātuṃ samāpajjitvā parinibbāyeyyaṃ. Evaṃ sante ye mayi assaddhā appasannā, tesampi pasādo uppajjissati, tadassa tesaṃ dīgharattaṃ hitāya sukhāyā’’ti. Evañca so āyasmā cintetvā bhagavantaṃ upasaṅkamitvā sabbaṃ taṃ tatheva akāsi. Tena vuttaṃ – ‘‘atha kho āyasmā dabbo mallaputto yena bhagavā tenupasaṅkamī’’tiādi.

关于“前往世尊之处”，此句是说：据说，具寿达巴·马拉子（Dabba Mallaputta）有一天在王舍城乞食，饭后从托钵处回来，向世尊行过义务后，前往日间的住处。他从水瓶中取水洗脚，让身体清凉后，铺好一块皮革坐下，作了时间限定后，便进入等至。之后，具寿按照所限定的时间从等至出定，观察自己的寿行。他看到寿行已尽，只剩片刻。他想：‘我未告知世尊，也不为同梵行者所知，就在此地以坐姿般涅槃，这对我来说是不合适的。我应当去拜见世尊，请求允许般涅槃，向世尊行过义务，为了显示教法能导向解脱的特质，展现我的神通威力，在空中坐着进入火界而般涅槃。这样，那些对我没有信心、没有净信的人，也将会生起净信，那对他们将有长远的利益和安乐。’具寿这样思惟后，便去拜见世尊，并照着所想的做了这一切。因此说：‘那时，具寿达巴·马拉子前往世尊所在之处’等等。

Tattha parinibbānakālo meti ‘‘bhagavā mayhaṃ anupādisesāya nibbānadhātuyā parinibbānakālo upaṭṭhito, tamahaṃ bhagavato ārocetvā parinibbāyitukāmomhī’’ti dasseti. Keci panāhu ‘‘na tāva thero jiṇṇo, na ca gilāno, parinibbānāya ca satthāraṃ āpucchati, kiṃ tattha kāraṇaṃ? ‘Mettiyabhūmajakā bhikkhū pubbe maṃ amūlakena pārājikena anuddhaṃsesuṃ, tasmiṃ adhikaraṇe vūpasantepi akkosantiyeva. Tesaṃ saddahitvā aññepi puthujjanā mayi agāravaṃ paribhavañca karonti. Imañca dukkhabhāraṃ niratthakaṃ vahitvā kiṃ payojanaṃ, tasmāhaṃ idāneva parinibbāyissāmī’ti sanniṭṭhānaṃ katvā satthāraṃ āpucchī’’ti. Taṃ akāraṇaṃ. Na hi khīṇāsavā aparikkhīṇe āyusaṅkhāre paresaṃ upavādādibhayena parinibbānāya cetenti ghaṭayanti vāyamanti, na ca paresaṃ pasaṃsādihetu ciraṃ tiṭṭhanti, atha kho saraseneva attano āyusaṅkhārassa parikkhayaṃ āgamenti. Yathāha –

于此，“我的般涅槃时机”是说：“世尊，我以无余依涅槃界般涅槃的时机已至，我想禀告世尊后般涅槃。”有些人则说：“长老既不年老，也没有疾病，却向世尊请求般涅槃，这是什么原因呢？‘弥提耶和布摩迦(Mettiyabhūmajaka)的比丘们先前用无根的波罗夷诽谤我，即使那件事已平息，他们仍旧谩骂我。相信他们话语的其他凡夫也对我无恭敬、轻蔑。背负这毫无意义的痛苦重担有什么用呢？因此我现在就要般涅槃。’这样下定决心后，才去请求世尊。”此非其因。因为漏尽者不会因为害怕他人的诽谤等，在寿行未尽时就想要般涅槃，或为此努力，也不会因为他人的赞赏等原因而长久住世，而是顺其自然地等待自己寿行的耗尽。正如所说：

‘‘Nābhikaṅkhāmi maraṇaṃ, nābhikaṅkhāmi jīvitaṃ;

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā’’ti. (theragā. 196, 606;

mi. pa. 2.2.4) –

“我不希求死亡，也不希求生命；我只等待时机，如同受雇者等待报酬。”

Bhagavāpissa āyusaṅkhāraṃ oloketvā parikkhīṇabhāvaṃ ñatvā ‘‘yassadāni tvaṃ, dabba, kālaṃ maññasī’’ti āha.

世尊也观察他的寿行，了知其已耗尽，便说：“达巴，你现在认为时机已到。”

Vehāsaṃ [Pg.389] abbhuggantvāti ākāsaṃ abhiuggantvā, vehāsaṃ gantvāti attho. Abhisaddayogena hi idaṃ upayogavacanaṃ, attho pana bhummavasena veditabbo. Vehāsaṃ abbhuggantvā kiṃ akāsīti āha – ‘‘ākāse antalikkhe pallaṅkena nisīditvā’’tiādi. Tattha tejodhātuṃ samāpajjitvāti tejokasiṇacatutthajjhānasamāpattiṃ samāpajjitvā. Thero hi tadā bhagavantaṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā ekamantaṃ ṭhito ‘‘bhagavā kappasatasahassaṃ tumhehi saddhiṃ tattha tattha vasanto puññāni karonto imamevatthaṃ sandhāya akāsiṃ, svāyamattho ajja matthakaṃ patto, idaṃ pacchimadassana’’nti āha. Ye tattha puthujjanabhikkhū sotāpannasakadāgāmino ca, tesu ekaccānaṃ mahantaṃ kāruññaṃ ahosi, ekacce ārodanappattā ahesuṃ. Athassa bhagavā cittācāraṃ ñatvā ‘‘tena hi, dabba, mayhaṃ bhikkhusaṅghassa ca iddhipāṭihāriyaṃ dassehī’’ti āha. Tāvadeva sabbo bhikkhusaṅgho sannipati. Athāyasmā dabbo ‘‘ekopi hutvā bahudhā hotī’’tiādinā (paṭi. ma. 1.102; dī. ni. 1.484) nayena āgatāni sāvakasādhāraṇāni sabbāni pāṭihāriyāni dassetvā puna ca bhagavantaṃ vanditvā ākāsaṃ abbhuggantvā ākāse pathaviṃ nimminitvā tattha pallaṅkena nisinno tejokasiṇasamāpattiyā parikammaṃ katvā samāpattiṃ samāpajjitvā vuṭṭhāya sarīraṃ āvajjitvā puna samāpattiṃ samāpajjitvā sarīrajhāpanatejodhātuṃ adhiṭṭhahitvā parinibbāyi. Saha adhiṭṭhānena sabbo kāyo agginā āditto ahosi. Khaṇeneva ca so aggi kappavuṭṭhānaggi viya aṇumattampi saṅkhāragataṃ masimattampi tattha kiñci anavasesento adhiṭṭhānabalena jhāpetvā nibbāyi. Tena vuttaṃ – ‘‘atha kho āyasmā dabbo mallaputto’’tiādi. Tattha vuṭṭhahitvā parinibbāyīti iddhicittato vuṭṭhahitvā bhavaṅgacittena parinibbāyi.

“腾空而起”（Vehāsaṃ abbhuggantvā）即是升上虚空，意为行于虚空。此处的“vehāsaṃ”（向空中）是与前缀“abhi”连用的业格，但其义理应依处格来理解，即“在空中”。“腾空而起”后做了什么呢？经中说：“在虚空中结跏趺坐”等等。这里“入火界定”（tejodhātuṃ samāpajjitvā）是指证入火遍（tejokasiṇa）第四禅定。当时，长老礼敬世尊，右绕三匝，站在一旁说：“世尊，我与您在百千劫中，于各处安住，修习福德，都是为了今日此义的成就，这是我最后一次见到您了。”在场的凡夫比丘（puthujjanabhikkhū）以及入流者（sotāpanna）、一来者（sakadāgāmi），他们之中有些人产生了极大的悲悯，有些人甚至哭泣起来。这时，世尊知道他的心意，就说：“达巴（Dabba），那你为我和比丘僧众展示一下神通奇迹（iddhipāṭihāriya）吧。”话音刚落，所有的比丘僧众都聚集了过来。于是具寿达巴（Dabba）以“一个人变成多个人”（ekopi hutvā bahudhā hoti）等方式（见《无碍解道》Paṭi. ma. 1.102；《长部》Dī. ni. 1.484），展示了声闻弟子们通常具备的所有神通，然后再次礼敬世尊，腾身飞向空中，在空中化现一块地，在那里结跏趺坐，修习火遍定（tejokasiṇasamāpatti）的预备工作，进入禅定后又出定，审视自己的色身，然后再次入定，决意以火界焚烧色身，遂般涅槃。随着他的决意（adhiṭṭhāna），整个身体都被火焰点燃。顷刻之间，这火焰就像劫末之火（kappavuṭṭhānaggi）一样，不留下任何微小的有为法（saṅkhāragata），甚至丝毫灰烬，凭借决意（adhiṭṭhāna）的力量焚烧殆尽然后熄灭。所以经中说：“当时，具寿达巴（Dabba）末罗子（Mallaputta）”等等。这里“出定而般涅槃”是指从神通心（iddhicitta）中出来，凭借有分心（bhavaṅgacitta）般涅槃。

Jhāyamānassāti jāliyamānassa. Ḍayhamānassāti tasseva vevacanaṃ. Atha vā jhāyamānassāti jālāpavattikkhaṇaṃ sandhāya vuttaṃ, ḍayhamānassāti vītaccitaṅgārakkhaṇaṃ. Chārikāti bhasmaṃ. Masīti kajjalaṃ. Na paññāyitthāti na passittha, adhiṭṭhānabalena sabbaṃ khaṇeneva antaradhāyitthāti attho. Kasmā pana thero uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassesi, nanu bhagavatā iddhipāṭihāriyakaraṇaṃ paṭikkhittanti[Pg.390]? Na codetabbametaṃ gihīnaṃ sammukhā pāṭihāriyakaraṇassa paṭikkhittattā. Tañca kho vikubbanavasena, na panevaṃ adhiṭṭhānavasena. Ayaṃ panāyasmā dhammasāminā āṇattova pāṭihāriyaṃ dassesi.

“燃烧着的”(Jhāyamānassa)即“炽燃着的”(jāliyamānassa)。“被焚烧着的”(Ḍayhamānassa)是它的同义词。或者说，“燃烧着的”是指火焰生起的瞬间；“被焚烧着的”是指成为炽热余烬的瞬间。“灰”(Chārikā)即是“灰烬”(bhasma)。“烟尘”(Masī)即是“煤烟”(kajjala)。“不见了”(Na paññāyittha)即“未被看见”(na passittha)，意思是凭借决意(adhiṭṭhāna)之力，一切都在一瞬间消失了。为何长老要示现超人法(uttarimanussadhamma)的神通奇迹(iddhipāṭihāriya)呢？世尊不是禁止行使神通奇迹吗？这不应受到诘难，因为（世尊）所禁止的是在家人(gihī)面前行使神通奇迹。而且，所禁止的是幻化神通(vikubbana)，而非决意神通(adhiṭṭhāna)。而这位具寿是奉法主(dhammasāmin)之命才示现神通奇迹的。

Etamatthaṃ viditvāti etaṃ āyasmato dabbassa mallaputtassa anupādāparinibbānaṃ sabbākārato viditvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi.

“了知此事”(Etamatthaṃ viditvā)，即是世尊在全面了知具寿达巴·末罗子(Dabba Mallaputta)的无取般涅槃(anupādāparinibbāna)之后，为阐明其义，而诵出此自说偈(udāna)。

Tattha abhedi kāyoti sabbo bhūtupādāyapabhedo catusantatirūpakāyo bhijji, anavasesato ḍayhi, antaradhāyi, anuppattidhammataṃ āpajji. Nirodhi saññāti rūpāyatanādigocaratāya rūpasaññādibhedā sabbāpi saññā appaṭisandhikena nirodhena nirujjhi. Vedanā sītibhaviṃsu sabbāti vipākavedanā kiriyavedanāti sabbāpi vedanā appaṭisandhikanirodhena niruddhattā aṇumattampi vedanādarathassa abhāvato sītibhūtā ahesuṃ, kusalākusalavedanā pana arahattaphalakkhaṇeyeva nirodhaṃ gatā. ‘‘Sītirahiṃsū’’tipi paṭhanti, santā niruddhā ahesunti attho. Vūpasamiṃsu saṅkhārāti vipākakiriyappabhedā sabbepi phassādayo saṅkhārakkhandhadhammā appaṭisandhikanirodheneva niruddhattā visesena upasamiṃsu. Viññāṇaṃ atthamāgamāti viññāṇampi vipākakiriyappabhedaṃ sabbaṃ appaṭisandhikanirodheneva atthaṃ vināsaṃ upacchedaṃ agamā agacchi.

于此，“身已坏”(abhedi kāyo)是说：一切由大种与所造色差别而成的、由四因所生的色身，已经破坏、完全烧尽、消失，达到了不再生起的法性。“想已灭”(nirodhi saññā)是说：以色处等为行境的、有色想等差别的一切想，都以无结生之灭而息灭。“诸受皆已清凉”(vedanā sītibhaviṃsu sabbā)是说：异熟受、唯作受等一切受，因以无结生而灭，连微尘许的受之热恼亦无，故已成清凉；至于善、不善受，则仅在阿罗汉果的刹那即已灭尽。也有读作“Sītirahiṃsū”的，意思是“已寂静、已灭”。“诸行已寂止”(vūpasamiṃsu saṅkhārā)是说：有异熟、唯作之别的、触等一切行蕴法，因仅以无结生之灭而灭，故特别地寂止了。“识已至灭没”(viññāṇaṃ atthamāgama)是说：一切有异熟、唯作之别的识，也仅以无结生之灭而达到灭没、毁坏、断绝。

Iti bhagavā āyasmato dabbassa mallaputtassa pañcannampi khandhānaṃ pubbeyeva kilesābhisaṅkhārupādānassa anavasesato niruddhattā anupādāno viya jātavedo appaṭisandhikanirodhena niruddhabhāvaṃ nissāya pītivegavissaṭṭhaṃ udānaṃ udānesīti.

如是，世尊依于具寿达婆·摩罗子(Dabba Mallaputta)的五蕴，因其烦恼、行、取早已无余灭尽，而如无燃料之火，以无结生之灭而灭的状态，宣说了由喜悦之力所发的此优陀那。

Navamasuttavaṇṇanā niṭṭhitā.

第九经释义 终。

10. Dutiyadabbasuttavaṇṇanā

10. 第二达婆经释义

80. Dasame tatra kho bhagavā bhikkhū āmantesīti bhagavā rājagahe yathābhirantaṃ viharitvā janapadacārikaṃ caranto anukkamena sāvatthiṃ patvā jetavane viharantoyeva yesaṃ bhikkhūnaṃ āyasmato dabbassa mallaputtassa parinibbānaṃ apaccakkhaṃ, tesaṃ taṃ paccakkhaṃ katvā dassetuṃ, yepi [Pg.391] ca mettiyabhūmajakehi katena abhūtena abbhācikkhaṇena there gāravarahitā puthujjanā, tesaṃ there bahumānuppādanatthañca āmantesi. Tattha tatrāti vacanasaññāpane nipātamattaṃ. Khoti avadhāraṇe. Tesu ‘‘tatrā’’ti iminā ‘‘bhagavā bhikkhū āmantesī’’ti etesaṃ padānaṃ vuccamānataṃyeva joteti. ‘‘Kho’’ti pana iminā āmantesiyeva, nāssa āmantane koci antarāyo ahosīti imamatthaṃ dasseti. Atha vā tatrāti tasmiṃ ārāme. Khoti vacanālaṅkāre nipāto. Āmantesīti abhāsi. Kasmā pana bhagavā bhikkhūyeva āmantesīti? Jeṭṭhattā seṭṭhattā āsannattā sabbakālaṃ sannihitattā dhammadesanāya visesato bhājanabhūtattā ca.

80. 第十，关于“尔时，世尊告诸比丘”：世尊于王舍城(Rājagaha)随意安居后，于诸国游行，次第抵达舍卫城(Sāvatthī)，住于祇陀林。彼时，世尊召唤诸比丘，是为了向那些未曾亲见具寿达巴·摩罗子(Dabba Mallaputta)般涅槃的比丘们示现此事，并且也是为了让那些因弥提耶与布摩迦(Mettiyabhūmajaka)比丘所作的不实诽谤而对长老失去敬意的凡夫，对长老生起极大的崇敬。于此句中，“tatra”仅为引出叙述之助词。“kho”则为决定义。其中，“tatra”一词，阐明了“世尊告诸比丘”这些词句即将被讲述。而“kho”一词，则表明世尊确实召唤了他们，其召唤并无任何障碍。又或者，“tatra”意为“于彼园林中”。“kho”为句饰之助词。“āmantesi”即“言说”。然则，世尊何故仅召唤比丘？因其为长、为胜、为近、恒常集会，且于法教，特为法器故。

Bhikkhavoti tesaṃ āmantanākāradassanaṃ. Bhadanteti āmantitānaṃ bhikkhūnaṃ gāravena satthu paṭivacanadānaṃ. Tattha ‘‘bhikkhavo’’ti vadanto bhagavā te bhikkhū ālapati. ‘‘Bhadante’’ti vadantā te paccālapanti. Apica ‘‘bhikkhavo’’ti iminā karuṇāvipphārasommahadayanissitapubbaṅgamena vacanena te bhikkhū kammaṭṭhānamanasikāradhammapaccavekkhaṇādito nivattetvā attano mukhābhimukhe karoti. ‘‘Bhadante’’ti iminā satthari ādarabahumānagāravadīpanavacanena te bhikkhū attano sussūsataṃ ovādappaṭiggahagāravabhāvañca paṭivedenti. Bhagavato paccassosunti te bhikkhū bhagavato vacanaṃ patiassosuṃ sotukāmataṃ janesuṃ. Etadavocāti bhagavā etaṃ idāni vakkhamānaṃ sakalaṃ suttaṃ abhāsi. Dabbassa, bhikkhave, mallaputtassātiādi anantarasutte vuttatthameva. Etamatthantiādīsupi apubbaṃ natthi, anantarasutte vuttanayeneva veditabbaṃ.

“诸比丘”是称呼他们的方式。“尊者”是被称呼的比丘们以恭敬心对导师的回应。在此，世尊说“诸比丘”，即是招呼那些比丘；他们说“尊者”，即是回应。再者，世尊以“诸比丘”此言，出自遍满慈悲的柔和之心，能令比丘们从业处作意、法随观等中止，转而面向于他。比丘们则以“尊者”此言，显示对导师的恭敬、尊重与敬畏，表明自己乐于听闻、敬受教诲的态度。“倾听世尊”的意思是：那些比丘听闻世尊之语，生起欲闻之心。“彼说此”的意思是：世尊宣说了这部即将开示的完整经文。“诸比丘，达巴·摩罗子……”等句，其义与后一经中所说者相同。“此义是……”等句亦无新义，当以后一经中所说的方式来了知。

Gāthāsu pana ayoghanahatassāti ayo haññati etenāti ayoghanaṃ, kammārānaṃ ayokūṭaṃ ayomuṭṭhi ca. Tena ayoghanena hatassa pahatassa. Keci pana ‘‘ayoghanahatassāti ghanaayopiṇḍaṃ hatassā’’ti atthaṃ vadanti. Eva-saddo cettha nipātamattaṃ. Jalato jātavedasoti jhāyamānassa aggissa. Anādare etaṃ sāmivacanaṃ. Anupubbūpasantassāti anukkamena upasantassa vijjhātassa niruddhassa. Yathā na ñāyate gatīti yathā tassa gati na ñāyati. Idaṃ vuttaṃ hoti – ayomuṭṭhikūṭādinā mahatā ayoghanena hatassa saṃhatassa, kaṃsabhājanādigatassa vā jalamānassa aggissa, tathā uppannassa [Pg.392] vā saddassa anukkamena upasantassa suvūpasantassa dasasu disāsu na katthaci gati paññāyati paccayanirodhena appaṭisandhikaniruddhattā.

于诸颂中，“以铁锤击打”（ayoghanahatassa）者：铁（ayo）被此（etena）击打（haññati），故为“铁锤”（ayoghanaṃ），即工匠的铁砧（ayokūṭaṃ）或铁锤（ayomuṭṭhi）。“以铁锤击打”即被此铁锤所击打。然而，有些人说“以铁锤击打”意为“击打实心铁块（ghanaayopiṇḍaṃ）”。此处的“eva”仅为虚词。“自燃烧而生者”（jalato jātavedaso）指燃烧的火。此处的“jalato”是在“无视”（anādare）义下的属格。“次第寂灭者”（anupubbūpasantassa）指依次平息、熄灭、灭尽者。“其去向不可知”（yathā na ñāyate gatīti）即其去向不可知。此义为：犹如被铁锤、铁砧等巨大铁器击打的[铁中之]火，或于铜器等中燃烧的火，或如此生起的声响，当其依次、完全寂灭时，其去向于十方中任何一处皆不可知，因其缘已灭，无再续而灭尽故。

Evaṃ sammāvimuttānanti evaṃ sammā hetunā ñāyena tadaṅgavikkhambhanavimuttipubbaṅgamena ariyamaggena catūhipi upādānehi āsavehi ca vimuttattā sammā vimuttānaṃ, tato eva kāmapabandhasaṅkhātaṃ kāmoghaṃ bhavoghādibhedaṃ avasiṭṭhaṃ oghañca taritvā ṭhitattā kāmabandhoghatārinaṃ suṭṭhu paṭipassambhitasabbakilesavipphanditattā kilesābhisaṅkhāravātehi ca akampanīyatāya acalaṃ anupādisesanibbānasaṅkhātaṃ sabbasaṅkhārūpasamaṃ sukhaṃ pattānaṃ adhigatānaṃ khīṇāsavānaṃ gati devamanussādibhedāsu gatīsu ayaṃ nāmāti paññapetabbatāya abhāvattā paññāpetuṃ natthi na upalabbhati, yathāvuttajātavedo viya apaññattikabhāvameva hi so gatoti attho.

“如是于正解脱者”（evaṃ sammāvimuttānaṃ）者：如是，因以正因、正理，以彼分（tadaṅga）解脱与镇伏（vikkhambhana）解脱为前导的圣道，从四种取（upādānehi）及诸漏（āsavehi）中解脱，故为“正解脱者”；又因已渡越被称为“欲之系缚”（kāmapabandha）的欲漏（kāmoghaṃ）、有漏（bhavogha）等及剩余的诸漏，安然而住，故为“渡越欲缚之漏者”；又因已善平息一切烦恼的扰动，不为烦恼与行之风所动摇，故为不动者；对于此等已达、已证名为无余依涅槃（anupādisesanibbāna）、一切行寂静之乐的漏尽者，其去向（gati）于天、人等诸趣中，因无有可安立为“此是某某”者，故无从安立，不可得。犹如前述之火，彼实已至于不可安立之境，此其义也。

Dasamasuttavaṇṇanā niṭṭhitā.

第十经释义，终。

Niṭṭhitā ca pāṭaligāmiyavaggavaṇṇanā.

波吒厘村品释义，终。

Nigamanakathā

结颂

Ettāvatā [Pg.393] ca –

至此——

Suvimuttabhavādāno, devadānavamānito;

Pacchinnataṇhāsantāno, pītisaṃvegadīpano.

善解脱于有取，为天神魔众所敬；已断绝渴爱相续，能开示喜悦与警悚。

Saddhammadānanirato, upādānakkhayāvaho;

Tattha tattha udāne ye, udānesi vināyako.

乐于正法布施，成就执取灭尽；导师于彼彼处，宣说诸感兴语。

Te sabbe ekato katvā, āropentehi saṅgahaṃ;

Udānamiti saṅgītaṃ, dhammasaṅgāhakehi yaṃ.

由诸法集者将彼等一切汇集一处，结集为名为《自说》的合集。

Tassa atthaṃ pakāsetuṃ, porāṇaṭṭhakathānayaṃ;

Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā.

为阐明其义，我依止古义注之理路，着手撰写此释义，

Sā tattha paramatthānaṃ, suttantesu yathārahaṃ;

Pakāsanā paramatthadīpanī nāma nāmato.

此释义在诸经中，如其所应地阐明胜义，故名为《胜义明灯》。

Sampattā pariniṭṭhānaṃ, anākulavinicchayā;

Catuttiṃsappamāṇāya, pāḷiyā bhāṇavārato.

此义注决择明晰，毫无混淆，篇幅达三十四诵品，现已究竟圆满。

Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;

Puññaṃ tassānubhāvena, lokanāthassa sāsanaṃ.

如是，我因编撰此论而获得福德，愿以此福德威力，令世间怙主之教法

Ogāhitvā visuddhāya, sīlādipaṭipattiyā;

Sabbepi dehino hontu, vimuttirasabhāgino.

为一切有情以清净戒行等深入，皆得分享解脱之味。

Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;

Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.

愿正自觉者之教法，长久住立于世间；愿一切有情，常于此教法深怀敬意。

Sammā vassatu kālena, devopi jagatīpati;

Saddhammanirato lokaṃ, dhammeneva pasāsatūti.

愿天神适时降雨，愿世主乐于正法，以法治理世间。

Badaratitthavihāravāsinā ācariyadhammapālattherena

由居住于巴达拉提塔寺的导师法护长老

Katāudānassa aṭṭhakathā samattā.

所造《自说》（Udāna）义注究竟圆满。