11. Kevaṭṭasuttaṃ · 11. 盖瓦德经复注
10. Subhasuttavaṇṇanā10. 苏跋哈经注释
Subhamāṇavakavatthuvaṇṇanā苏跋哈学童事缘注释
§444
444.‘‘Aciraparinibbute’’ti satthu parinibbutabhāvassa cirakālatāpaṭikkhepena āsannatā dassitā, kālaparicchedo na dassitoti taṃ paricchedato dassetuṃ ‘‘parinibbānato uddhaṃ māsamatte kāle’’ti vuttaṃ. Tattha matta-ggahaṇena kālassa asampuṇṇataṃ joteti. Tudisaññito gāmo nivāso etassāti todeyyo. Taṃ panesa yasmā soṇadaṇḍo viya campaṃ, kūṭadanto viya ca khāṇumataṃ ajjhāvasati, tasmā vuttaṃ ‘‘tassa adhipatittā’’ti issarabhāvatoti attho. Samāhāranti sannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarappatarepi vayamāne bhogā khiyanti, appatarappatarepi sañciyamāne vaḍḍhanti, tasmā viññujātiko kiñci vayaṃ akatvā āyameva uppādento gharāvāsaṃ anutiṭṭheyyāti lobhādesitaṃ paṭipattiṃ upadisati.
444.“‘不久即入涅槃’者，谓世尊涅槃之状态因持续时间久远而显现其临近，乃以时间之划分予以指示。但时间之划分并未显现，此则由划分所指示：‘自涅槃起，当以一个月为限’。此处以限度取舍，显现时间之不完整也。‘突义知’者，乡村居住地称之。然此亦可比拟为坚硬长矛，犹似尖牙利齿般锋利锐利遂寄居于内，因而言‘其主宰’，以权势之意。‘集合’者，为聚合也。智者称之为‘住家’，因财物时或消耗，时或积聚，故依智见有所测度，认为不作他为而仅于此长生守宅，此为由贪婪所致之行，予以劝谕。
Adānameva sikkhāpetvā lobhābhibhūtatāya tasmiṃyeva ghare sunakho hutvā nibbatti. Lobhavasikassa hi duggati pāṭikaṅkhā. Ativiya piyāyati pubbaparicayena. Piṇḍāya pāvisi subhaṃ māṇavaṃ anuggaṇhitukāmo. Niraye nibbattissasi katokāsassa kammassa paṭibāhituṃ asakkuṇeyyabhāvato.
仅在此时受持戒律，因贪而受其困扰，于彼之家成为恶僧。如实贪婪者堕入恶趣可预期。狎昵旧友无厌，欲入家门欢迎安居。因无力断恶业，将堕地狱，缘此难以抗拒恶业之业力所逼。
Brāhmaṇacārittassa bhāvitataṃ sandhāya, tathā pitaraṃ ukkaṃsento ca ‘‘brahmaloke nibbatto’’ti āha. Taṃ pavattiṃ pucchīti sutametaṃ mayā ‘‘mayhaṃ pitā sunakho hutvā nibbatto’’ti tumhehi vuttaṃ, kimidaṃ saccanti pucchi. Tathevavatvāti yathā pubbe sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti saccāpanatthaṃ ‘‘todeyyabrāhmaṇo sunakho hutvā nibbatto’’ti attano vacanassa avisaṃvādanatthaṃ avisaṃvādabhāvassa dassanatthanti attho. Sabbaṃ dassesīti buddhānubhāvena so sunakho taṃ sabbaṃ netvā dassesi, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāvasena. Cuddasa pañhe pucchitvāti ‘‘dissanti hi bho gotama manussā appāyukā, dissanti dīghāyukā. Dissanti bavhābādhā, dissanti appābādhā. Dissanti dubbaṇṇā, dissanti vaṇṇavanto. Dissanti appesakkhā, dissanti mahesakkhā. Dissanti appabhogā, dissanti mahābhogā. Dissanti nīcakulīnā, dissanti uccākulīnā. Dissanti duppaññā, dissanti paññāvanto’’ti (ma. ni. 3.289). Ime cuddasa pañhe pucchitvā, aṅgasubhatāya kiresa ‘‘subho’’ti nāmaṃ labhi.
思虑婆罗门之行，亦念及父亲愤恨，言及‘婆罗门界已灭绝’。对此发生之事询问已闻所知，答曰‘我父已为恶僧灭除’。当问此真假的意图，即如昔日恶僧所言，亦如实言。‘不辩解者’，谓真理之目的，不欲辩解自身语言，应显无辩解之意。以佛之观察力，见其尽皆显现，不为续世轮回所拘束。观世尊如是，昔世所造恶之业已然显见。今以十四问相继询问：“彼间有短命者，有长寿者，有病者，有不病者，有相貌丑陋者，有色泽佳美者，有无大力者，有有大力者，有贫贱者，有富贵者，有愚痴者，有有智慧者……”由此十四问以相貌之优劣表明得名“优美”。
§445
445.‘‘Ekā ca me kaṅkhā atthī’’ti iminā upari pucchiyamānassa pañhassa pageva tena abhisaṅkhatabhāvaṃ dasseti. Visabhāgavedanāti dukkhavedanā. Sā hi kusalakammanibbatte attabhāve uppajjanakasukhavedanāpaṭipakkhabhāvato ‘‘visabhāgavedanā’’ti. Kāyaṃ gāḷhā hutvā bādhati pīḷetīti ‘‘ābādho’’ti ca vuccati. Ekadese uppajjitvāti sarīrassa ekadese uṭṭhitāpi ayapaṭṭena ābandhitvā viya gaṇhāti aparivattabhāvakaraṇato, etena balavarogo ābādho nāmāti dasseti. Kicchajīvitakaroti asukhajīvitāvaho, etena dubbalo appamattako rogo ātaṅkoti dasseti. Uṭṭhānanti sayananisajjādito uṭṭhahanaṃ, tena yathā tathā aparāparaṃ sarīrassa parivattanaṃ vadati. Garukanti bhāriyaṃ kicchasiddhikaṃ . Kāye balaṃ na hotīti etthāpi ‘‘gilānassevā’’ti padaṃ ānetvā sambandhitabbaṃ. Heṭṭhā catūhi padehi aphāsuvihārābhāvaṃ pucchitvā idāni phāsuvihārasabbhāvaṃ pucchati, tena saviseso phāsuvihāro pucchitoti daṭṭhabbo, asatipi atisayatthajotane sadde atisayatthassa labbhanato yathā ‘‘abhirūpāya deyyaṃ dātabba’’nti.
445.“我唯有一疑惑”者，针对此前所问之疑，明确表露其焦虑。所谓‘痛苦感受’，即不善业果之苦感受。此当生于善业果报中之苦与乐相伴之痛苦感受，称之为‘痛苦区分感受’。‘身体坚硬而受苦’称为‘病’。病起于一处，即如身体一部分浮肿紧束而不能翻身，由此而显疾病之力为‘病’。‘艰难维生’为痛苦之生，示弱小而不慎病为恐惧。‘起身’谓卧具之起立，由此体转相继维持。‘重’者谓沉重，致行动艰难。身体无力，称谓‘病服务’，故引入此语应当联系。下文问及四苦“不净之行”缺乏，现今皆有不净之行，当以此特例作问，因由浊音频现而得名“宜赏赐美物”。
§447
447.Kālañca samayañca upādāyāti. Ettha kālo nāma upasaṅkamanassa yuttapattakālo. Samayo nāma tasseva paccayasāmaggī, atthato tajjaṃ sarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇanti dassetuṃ ‘‘kālañcā’’tiādi vuttaṃ. Pharissatīti vaḍḍhissati.
447.“时亦名机缘”者，此处‘时’是适合于近入之时机之意。‘机缘’为同一因缘之和合，更确切讲，犹如身体之力，偶不可缺。‘执’谓以智慧掌握此等机缘聚合之特征，意即‘时与机’等称谓皆指时机与缘聚。‘长’者谓增长。
§448
448.Cetiyaraṭṭheti cetiraṭṭhe. Ya-kārena hi padaṃ vaḍḍhetvā vuttaṃ. Cetiraṭṭhato aññaṃ visuṃyevekaṃ raṭṭhanti ca vadanti. Maraṇapaṭisaṃyuttanti maraṇaṃ nāma tādisānaṃ roga vaseneva hotīti yena rogena taṃ jātaṃ, tassa sarūpapucchā, kāraṇapucchā, maraṇahetukacittasantāpapucchā, tassa ca santāpassa sabbalokasādhāraṇatā, tathā maraṇassa ca appatikāratāti evaṃ ādinā maraṇapaṭisaṃyuttaṃ sammodanīyaṃ kathaṃ kathesīti dassetuṃ ‘‘bho ānandā’’tiādi vuttaṃ. Na randhagavesī māro viya, na vīmaṃsanādhippāyo uttaramāṇavo viyāti adhippāyo. Yesu dhammesūti vimokkhupāyesu niyyānadhammesu. Dharantīti tiṭṭhanti, pavattantīti attho.
448.“舍利佛国度”者，谓佛塔所在之境界。以‘因’字增益言说。‘舍利佛国度’之间互相聚合，一体共称为国度。称‘与死亡相关’者，死亡乃此类疾病之一种，因疾病发生而生之，诸如疾病之病因，死亡乃其现象。依此论，其疾病缘由、死亡缘由、死亡所带之心之痛苦及其为广大世间共有，死亡之不便迅速发生等相皆涵盖其中，由此称谓‘死亡相关（maraṇapaṭisaṃyutta）’。云‘诸如此类’是为了便于称述。讲说曰：“彼时阿难，非如魔所恼，非如对敌所击，非如恶王所迫，是诸解脱之法之所依止者。”谓‘坚持’即为‘站立’，‘不断发生’即为行进之意。
§449
449. Atthappayuttatāya saddapayogassa saddappabandhalakkhaṇāni tīṇi piṭakāni tadatthabhūtehi sīlādīhi dhammakkhandhehi saṅgayhantīti vuttaṃ ‘‘tīṇi piṭakāni tīhi khandhehi saṅgahetvā’’ti. Saṅkhittena kathitanti ‘‘tiṇṇaṃ khandhāna’’nti evaṃ gahaṇato sāmaññato cāti saṅkhepeneva kathitaṃ. ‘‘Katamesaṃ tiṇṇa’’nti ayaṃ adiṭṭhajotanā pucchā, na kathetukamyatā pucchāti vuttaṃ ‘‘vitthārato pucchissāmī ‘ti cintetvā ‘katamesaṃ tiṇṇa’nti āhā’’ti. Kathetukamyatābhāve panassa therassa vacanatā siyā.
449. 关于意义的附着，即文字的连贯性及其标志，三藏与相应的色法蕴、戒法蕴等法蕴彼此相联系，故称“三藏”。此语中所云“以三藏合于三蕴”是通说简略表达为“三蕴”，亦谓由概括性、共通性的方式所述，称为简明说法。当问“何为这三者”的原始问题时，并非出于欲求详述，而是应答“以后详加追问，细思虑后会问‘何者为这三？’”。因为缺乏具体陈述的欲望，体现为长老的发言文体。
Sīlakkhandhavaṇṇanā戒蕴注释
§450-453
450-453.Sīlakkhandhassāti ettha iti-saddo ādiattho, pakārattho vā, tena ‘‘ariyassa samādhikkhandhassa…pe… patiṭṭhāpesī’’ti ayaṃ ettako pāṭho dassitoti daṭṭhabbaṃ tenāha ‘‘tesu dassitesū’’ti, uddesavasenāti adhippāyo. Bhagavatā vuttanayenevāti sāmaññaphaladesanādīsu bhagavatā desitanayeneva, tenassa suttassa satthubhāsitabhāvaṃ jinavacanabhāvaṃ dasseti. Sāsane na sīlameva sāroti ariyamaggasāre bhagavato sāsane yathā dassitaṃ sīlaṃ sāro eva na hoti sāravato mahato rukkhassa papaṭikaṭṭhāniyattā. Yadi evaṃ kasmā idha gahitanti āha ‘‘kevalañhetaṃ patiṭṭhāmattakamevā’’ti. Jhānādiuttarimanussadhamme adhigantukāmassa adhiṭṭhānamattaṃ tattha appatiṭṭhitassa tesaṃ asambhavato. Atha vā na sīlameva sāroti kāmañcettha sāsane ‘‘maggasīlaṃ, phalasīla’’nti idaṃ lokuttarasīlampi sārameva, tathāpi na sīlakkhandho eva sāro atha kho samādhikkhandhopi paññākkhandhopi sāro evāti evamettha attho daṭṭhabbo. Purimo eva sāro, tenāha ‘‘ito uttarī’’tiādi.
450-453. 此处所言“戒蕴”是就“此语”而言的本义、指示意义，以此故说“圣者对静虑蕴……设立”等文段，此处便是论述可见内容，以“所显内容”之意，意即主要所在。世尊所宣说的果相理趣，正如教法所陈，以戒为根本，犹如坚固的大树根基不可缺。若说“何以如此坚持”，是因为静虑及其以上天人之境的得证，需要立定根基，而此根基不稳，则其成就难以实现。或者言戒非唯一实质，则又有“静虑之蕴、般若之蕴”为根本所在之理。前者为根本，因故云“从此向上”依次而行。
Samādhikkhandhavaṇṇanā定蕴的解释
§454
454. Kasmā panettha thero samādhikkhandhaṃ puṭṭho indriyasaṃvarādike vissajjesi, nanu evaṃ sante aññaṃ puṭṭho aññaṃ byākaronto ambaṃ puṭṭho labujaṃ byākaronto viya hotīti īdisī codanā idha anokāsāti dassento ‘‘kathañca māṇava bhikkhu…pe… samādhikkhandhaṃ dassetukāmoārabhī’’ti āha, tenettha indriyasaṃvarādayopi samādhiupakārataṃ upādāya samādhikkhandhapakkhikāni uddiṭṭhānīti dasseti rūpajjhānāneva āgatāni, na arūpajjhānāni rūpāvacaracatutthajjhānadesanānantaraṃ abhiññādesanāya avasaroti katvā. Rūpāvacaracatutthajjhānapādikā hi saparibhaṇḍā chapi abhiññāyo. Lokiyā abhiññā pana sijjhamānā yasmā aṭṭhasu samāpattīsu cuddasavidhena cittaparidamanena vinā na ijjhanti, tasmā abhiññāsu desiyamānāsu arūpajjhānānipi desitāneva honti nānantariyabhāvato, tenāha ‘‘ānetvā pana dīpetabbānī’’ti. Vuttanayena desitāneva katvā saṃvaṇṇakehi pakāsetabbānīti attho. Aṭṭhakathāyaṃ pana ‘‘catutthajjhānaṃ upasampajja viharatī’’ti imināva arūpajjhānampi saṅgahitanti dassetuṃ ‘‘catutthajjhānena hī’’tiādi vuttaṃ. Catutthajjhānañhi rūpavirāgabhāvanāvasena pavattaṃ ‘‘arūpajjhāna’’nti vuccatīti.
454. 长老此处问及静虑蕴，及根门禁止等，初看似不同人提问、不同回答，但实际是一连串引导，其意在显明“比库如何趋向静虑蕴的显示”。故谓，根门禁止等亦助于静虑，故表明有关静虑蕴的四禅所摄而来，不包括非色界之禅，那非色界禅为随后的高级通达注解对象。色界第四禅的定境及其配属现象，与四禅相辅相成，共同构成了定的显现。俗世中之神通，因八入（八种入境）及对心念支配很难达到而收敛，所以在教诸神通中对非色界禅的教授不是紧接进行，故谓“将起光明者先以带来”。此为释义，在论疏说：“止一相禅降临后，如此把非色界禅纳入”。第四禅正因其产生色界无欲之离欲之心的作用，故名非色禅。
§471-480
471-480.Na cittekaggatāmattakenevāti ettha heṭṭhā vuttanayānusārena attho veditabbo. Lokiyassa samādhikkhandhassa adhippetattā ‘‘na citte…pe… atthī’’ti vuttaṃ. Ariya-saddo cettha suddhapariyāyo, na lokuttarapariyāyo. Tathā heṭṭhāpi lokiyābhiññāpaṭisambhidāhi vināva arahatte adhigate nattheva uttariṃkaraṇīyanti sakkā vattuṃ yadatthaṃ bhagavati brahmacariyaṃ vussati, tassa siddhattā. Idha pana lokiyābhiññāpi āgatā eva. Sesaṃ suviññeyyameva.
471-480. “非独一心之所至”意指下文根据文段意思当如此理解。世俗静虑蕴之确保状态便是“心不杂乱”等，因此谓“非唯一心存在”等。这里“圣义”为纯净彻底的最终释义，而非世俗注解之意。即使在世俗神通之辨识未彻底前，无疑亦无更高之解释可讲，不宜超出彼境宣说。遂因世尊修行，具其证成，故能为信。世俗神通鼎盛，应当公开说法，余部分亦需明了无疑。
Subhasuttavaṇṇanāya līnatthappakāsanā. · 苏跋哈经注释中隐含义之阐明。