12. Lohiccasuttavaṇṇanā · 12. Lohiccasutta解释
12. Lohiccasuttavaṇṇanā十二、洛希遮经注释
Lohiccabrāhmaṇavatthuvaṇṇanā洛希遮婆罗门事的注释
§501
501. Evaṃ kevaṭṭasuttaṃ saṃvaṇṇetvā idāni lohiccasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, kevaṭṭasuttassānantaraṃ saṅgītassa suttassa lohiccasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosalesūti lohiccasutta’’nti āha. Sālavatikāti kāraṇamantarena itthiliṅgavasena tassa gāmassa nāmaṃ. Gāmaṇikābhāvenāti keci. Vatiyāti kaṇṭakasākhādivatiyā. Lohito nāma tassa kule pubbapuriso, tabbaṃsavasena lohitassa apaccaṃ lohiccoti brāhmaṇassa gottato āgatanāmaṃ.
501. 这样解说《河边行经》后，现在解释《罗越娑经》，依次逐一说明，揭示《河边行经》之后的《罗越娑经》的实质。并说『如是我闻……』即《罗越娑经》于迦尸国境内所说。所谓萨拉瓦提村的由来，是因其为该村的名称。也有说因某些缘故，为具有村长资格的人。‘瓦提’指荆棘枝等。罗越娑是该部族前人之名，因其族姓为血统，共食同族，故由罗越娑婆罗门族所来者名为罗越娑。
§502
502. ‘‘Kiñhi paro parassa karissatī’’ti parānukampā virahitattā lāmakaṃ. Na tu ucchedasassatānaṃ aññatarassāti āha ‘‘na panā’’tiādi. Diṭṭhigatanti hi laddhimattaṃ adhippetaṃ, aññathā ucchedasassataggāhavinimutto koci diṭṭhiggāho nāma natthīti tesamaññataraṃ siyā. ‘‘Uppannaṃ hotī’’ti idaṃ manasi, vacasi ca uppannatāsādhāraṇavacananti dasseti ‘‘na kevalañcā’’tiādinā. So kira…pe… bhāsatiyevāti ca tassā laddhiyā loke pākaṭabhāvaṃ vadati. Yasmā pana attato añño paro hoti, tasmā yathā anusāsakato anusāsitabbo paro, evaṃ anusāsitabbatopi anusāsakoti dassetuṃ ‘‘paro’’tiādi vuttaṃ. Kiṃ-saddāpekkhāya cettha ‘‘karissatī’’ti anāgatakālavacanaṃ, anāgatepi vā tena tassa kātabbaṃ natthīti dassanatthaṃ. Kusalaṃ dhammanti anavajjadhammaṃ nikkilesadhammaṃ, vimokkhadhammanti attho. ‘‘Paresaṃ dhammaṃ kathessāmī’’ti tehi attānaṃ parivārāpetvā vicaraṇaṃ kimatthiyaṃ, āsayavuddhassapi anurodhena vinā taṃ na hoti, tasmā attanā…pe… vihātabbanti vadati. Tenāha ‘‘evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmī’’ti.
502. 『有谁会为他人做些什么呢？』此话出于对他人慈悲心的缺乏，而非出于断灭不灭的虚无论。说『不然』等等，是因有见解不同意而说。所谓见解，是指获得的学问，若非断灭不灭之见深入了解者，则不存在称为见解的观点。因此可能存在其他不同。『已生』意指心中生起的念头和口中言语，其内涵并非仅指单一意义。正如……得到的成就，于世间显现出来。因此说“他者”是由于其客观存在性。正因如此，应如指导者指导被指导者那样，亦应理解指导关系中的“他者”之意。至于声调，『将做』是未来时词语，意作未来或将来所应为之事。所谓善法，乃指无过失之法，无染污之法，意义为解脱之法。『说他人法』是为使自己有所涵养和自我反省而谈论，若无烦恼生起之助缘，则不会如是。因此说自己也应调整修持。故语云『如此，应称这是恶贪法』。
§504
504.‘‘Itthiliṅgavasenā’’ti iminā pulliṅgikassapi atthassa itthiliṅgasamaññāti dasseti. Soti lohiccabrāhmaṇo. Bhāroti bhagavato parisabāhullattā, attano ca bahukiccakaraṇīyattā garu dukkaraṃ.
504. 『以村名为女性称谓』，此语表明男性之名词亦可当女性称谓。罗越娑是婆罗门姓名。因佛陀众多弟子云集于彼，且自己须承担许多职责，故感到沉重困难。
§508
508.Kathāphāsukatthanti kathāsukhatthaṃ, sukhena kathaṃ kathetuñceva sotuñcāti attho. Ayaṃ upāsakoti rosikanhāpitaṃ āha. Appeva nāma siyāti ettha pītivasena āmeḍitaṃ daṭṭhabbaṃ. Tathā hi taṃ ‘‘buddhagajjita’’nti vuccati. Bhagavā hi īdisesu ṭhānesu visesato pītisomanassajāto hoti, tasmā pītivasena paṭhamaṃ gajjati, dutiyampi anugajjati. Kiṃ visesaṃ gajjanamanugajjananti vuttaṃ ‘‘aya’’ntiādi. Ādo bhāsanaṃ allāpo, saññoge pare rasso. Taduttari saha bhāsanaṃ sallāpo.
508. 『话说畅快之意』意指说话愉快，意即如何轻松说话以及如何听闻。此语为一在家居士所称之言。据说此人因喜怒无常。此处「适当看待」是用黄土等涂满肌肤所得之比喻。正如称其为“佛教传声人”。佛陀于此等场所特别因喜乐而生发安乐心，故比喻以喜悦为首声，继之复唤，所谓“声响之首”。何谓声响产生和随声重复，已详说“此人”等语。上文所陈言语为废话，无联系。更次言语为闲聊。
Lohiccabrāhmaṇānuyogavaṇṇanā对洛希遮婆罗门诘问的注释
§509
509.Samudayasañjātīti āyuppādoti āha ‘‘bhoguppādo’’ti. Tatoti sālavatikāya. Lābhantarāyakaroti dhanadhaññalābhassa antarāyakaro. Anupubbo kapi-saddo ākaṅkhanatthoti dasseti ‘‘icchatī’’ti iminā. Ayaṃ aṭṭhakathāto aparo nayo – sātisayena hitena anukampako anuggaṇhanako hitānukampīti. Sampajjatīti āsevanalābhena nippajjati, balavatī hoti avaggahāti attho. Tena vuttaṃ ‘‘niyatā hotī’’ti.
509. “由生起因而起”，即生起之生起，谓“乐生起”。就是因村的名称。财产之利害作阻碍，恰如期待器具声响之意，称“有所欲求”。此为此注疏其他章节之另一引导，是依慈悲和利益之意而跟随援助他人。所谓成熟是因勤劳获得之收益，强大即所得之抵达。故言“乃成定数”。
§510-511
510-511.Dutiyaṃ upapattinti ‘‘nanu rājā pasenadikosalo’’tiādinā vuttaṃ dutiyaṃ upapattiṃ ṭhānaṃ yuttiṃ. Kāraṇañhi bhagavā upamāmukhena dasseti, imāya ca upapattiyā tumhe ceva aññe cāti lohiccampi antokatvā saṃvejanaṃ kataṃ hoti. Ye ca ime kulaputtā dibbā gabbhā paripācentīti yojanā. Upanissayasampattiyā, ñāṇaparipākassa vā abhāvena asakkontā. Kammapadena atulyādhikaraṇattā paripācenti kiriyāya vibhattivipallāsena upayogatthe paccattavacanaṃ. Ye pana ‘‘paripaccantī’’ti kammarūpena paṭhanti, tesaṃ mate vibhattivipallāsena payojanaṃ natthi kammakattubhāvato, attho panassa dutiyavikappe vuttanayena dānādipuññaviseso veditabbo. Ahitānukampāditā ca tassa taṃsamaṅgīsattavasena hoti. Divi bhavāti dibbā. Gabbhenti paripaccanavasena attani pabandhentīti gabbhā, devalokā. ‘‘Channaṃ devalokāna’’nti nidassanavacanametaṃ. Brahmalokassāpi hi dibbagabbhabhāvo labbhateva dibbavihārahetukattā. Evañca katvā ‘‘bhāvanaṃ bhāvayamānā’’ti idampi vacanaṃ samatthitaṃ hoti . ‘‘Devalokagāminiṃ paṭipadaṃ pūrayamānā’’ti vatvā taṃ paṭipadaṃ sarūpato dassetuṃ ‘‘dānaṃ dadamānā’’tiādi vuttaṃ. Bhavanti ettha yathāruci sukhasamappitāti bhavā, vimānāni. Devabhāvāvahattā dibbā. Vuttanayeneva gabbhā.Dānādayo devalokasaṃvattanika puññavisesā. Dibbā bhavāti idha devalokapariyāpannā upapattibhavā adhippetā. Tadāvaho hi kammabhavo pubbe gahitoti āha ‘‘devaloke vipākakkhandhā’’ti.
510-511. 第二成就指『难道是迦尸王波塞纳迦吗？』等语所指第二成就的时空和条件。世尊以比喻示现第二成就的地点，使得你们和其他众生能以此相联系，因此亦涵盖罗越娑之意，使得组织已完善。那些家族子孙胎中所赐幸福者，会受阻碍于其因缘成就、智慧成熟不足、能力无法成全等。因业果之不等，胎中成就亦依因缘各异而起。那些诵读业力为胎者，注释中谓其业力不稳定故无益。第二成就时，财物等福报殊胜等善业显明。此外，施舍等行为能生起天上乐处身分。其出生于天界有如被藏匿于天界之中。梵天界亦有胎生，因天上安稳居住之故。如此而作，谓之“观想造作”，此亦有相应言辞。说行菩萨往生天界之道，显明此道真实。说“施舍时在行施”等语。此处天界之乐境平安无忧为所摄受之身，谓天人之身。言胎者，由因缘促生于天界。如是，因福德施舍等，成就天上得生。所谓天上生者，指天界一带之因缘生起。天界之业报能显现，此谓“天界生果据”。
Tayocodanārahavaṇṇanā三种应受责难者的注释
§513
513.Aniyāmitenevāti aniyamiteneva, ‘‘tvaṃ evaṃ diṭṭhiko, evaṃ sattānaṃ anatthassa kārako’’ti evaṃ anuddesikeneva. Sabbalokapatthaṭāya laddhiyā samuppajjanato yāva bhavaggā uggataṃ. Mānanti ‘‘ahametaṃ jānāmi, ahametaṃ passāmī’’ti evaṃ pavattaṃ paṇḍitamānaṃ. Bhinditvāti vidhametvā, jahāpetvāti attho. Tayo satthāreti asampāditaattahito anovādakarasāvako ca asampāditaattahito ovādakarasāvako ca sampāditaattahito anovādakarasāvako ceti ime tayo satthāre. Catuttho pana sammāsambuddho na codanāraho, tasmā ‘‘taṃ tena pucchito eva kathessāmī’’ti codanāraheva tayo satthāre paṭhamaṃ dasseti, pacchā catutthaṃ satthāraṃ. Kāmañcettha catuttho satthā eko adutiyo anaññasādhāraṇo, tathāpi so yesaṃ uttarimanussadhammānaṃ vasena ‘‘dhammamayo kāyo’’ti vuccati, tesaṃ samudāyabhūtopi te guṇāvayave satthuṭṭhāniye katvā dassento bhagavā ‘‘ayampi kho lohicca satthā’’ti abhāsi.
513.所谓“没有限制”，亦即“无限制”，就是说“你持有这种见解，认为生命乃无益之因”，诸义即依此意而导。从世间一切现象之起滅得以悉见，直至生命轮回之上涨。人们自认为“我知道这个，我见得分明”，由此自得其智。而“破除”就是“打破、摧毁”，“舍弃”则指“放下、弃离”。所谓三种导师，第一为无过失自利益者，第二为无过失劝导弟子者，第三为有过失但劝导弟子者，如是三种导师。而第四，即正自觉者，是非教唆之人，因此称为无劝导者。因而“就问彼此，方才我将言说”，正由非教唆者而为三种导师示现。随后显现出第四导师。这里所言第五导师者，或一或二，作为非同一般者，乃示其身为众上人间法——言为“法身之体”，即便如此，他仍显三种导师中的法之成分为教主之所喜，故世尊称“此亦铁臂导师”。
Aññāti ya-kāralopaniddeso ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 37; ma. ni. 1.154, 444) viya, tadatthe cetaṃ sampadānavacananti dasseti ‘‘aññāyā’’tiādinā. Sāvakattaṃ paṭijānitvā ṭhitattā ekadesenassa sāsanaṃ karontīti āha ‘‘nirantaraṃ tassa sāsanaṃ akatvā’’ti. Ukkamitvā ukkamitvāti kadāci tathā karaṇaṃ, kadāci tathā akaraṇañca sandhāya vicchāvacanaṃ, yadicchitaṃ karontīti adhippāyo . Paṭikkamantiyāti anabhiratiyā agāravena apagacchantiyā. Tena vuttaṃ ‘‘anicchantiyā’’tiādi. Ekāyāti adutiyāya itthiyā, sampayoganti methunadhammasamāyogaṃ. Eko iccheyyāti adutiyo puriso sampayogaṃ iccheyyāti ānetvā sambandho. Osakkanādimukhena itthipurisasambandhanidassanaṃ gehassitāgehassitaapekkhavasena tassa satthuno sāvakesu paṭipattidassanatthaṃ. Ativirattabhāvato daṭṭhumpi anicchamānaṃ parammukhiṃ ṭhitaṃ itthiṃ. Lobhenāti parivāraṃ nissāya uppajjanakalābhasakkāralobhena. Īdisoti evaṃsabhāvo satthā. Yenāti lobhadhammena. Tattha sampādehīti tasmiṃ paṭipattidhamme patiṭṭhitaṃ katvā sampādehi. Kāyavaṅkādivigamena ujuṃ karohi.
所谓“另外”，例如“自身神通”等等（详见《论事》1.28,37；《大论》1.154,444）因缘，故此处称为『另外』，即指心之成就名。舍弃弟子身份后，专一坚持教法，宣扬其教说，谓“其教法不间断”。所谓“升起、调伏”，即有时实行，有时不实行是相互抉择的嫉妒与意愿之作。所谓调伏，意谓不生厌恶妄念而保持敬重。由此说有“不厌烦”等义。所谓“一”，指男性中第二顺序者；所谓结合则指夫妻之合。所谓“一人欲求”，即第二人以欲求结合引入关系。由初入门之口表现男女关系，表示夫妻对此世尊弟子切实修行之指示。此女以极度热情面对，视为异相。所谓贪，乃由其烦恼所生聚集之爱欲。世尊即此等性质之导师，即由贪染所成。
§514
514.Sassarūpakāni tiṇānīti sassasadisāni nīvārāditiṇāni.
514.所谓有茎叶之草，即似苇草之涟滢草类。
§515
515.Evaṃ codanaṃ arahatīti vuttanayena sāvakesu appossukkabhāvāpādane niyojanavasena codanaṃ arahati, na paṭhamo viya ‘‘evarūpo tava lobhadhammo’’tiādinā, na ca dutiyo viya ‘‘attānameva tāva tattha sampādehī’’tiādinā. Kasmā? Sampāditaattahitatāya tatiyassa.
515.如此劝导尊者，即借此语令弟子断除所趣贫瘠之心，转而勤修清净。此劝导非初次“此为汝贪染本质”之语，也非第二次“汝自身当成熟于此”之言。何以？乃第三次以无过失之利益原因故。
Nacodanārahasatthuvaṇṇanā不应受责难之导师的注释
§516
516.Na codanārahoti ettha yasmā codanārahatā nāma satthuvippaṭipattiyā vā sāvakavippaṭipattiyā vā ubhayavippaṭipattiyā vā hoti, tayidaṃ sabbampi imasmiṃ satthari natthi, tasmā na codanārahoti imamatthaṃ dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Assavāti paṭissavā.
516.谓无劝导者，是因其无论是尊者之行为，抑或弟子之行为，抑或彼此共同行为，均非劝导能及之事，故无劝导者焉。此意皆因此尊无故而无，故称无劝导者，谓此理之所显现。《烦恼》即为垢污烦恼。
§517
517.Mayā gahitāya diṭṭhiyāti sabbaso anavajje anupavajje sammāpaṭipanne, paresañca sammadeva sammāpaṭipattiṃ dassente satthari abhūtadosāropanavasena micchāgahitāya nirayagāminiyā pāpadiṭṭhiyā. Narakapapātanti narakasaṅkhātaṃ mahāpapātaṃ. Papatanti etthāti hi papāto. Dhammadesanāhatthenāti dhammadesanāsaṅkhātena hatthena. Saggamaggathaleti saggagāmimaggabhūte puññadhammathale, cātumahārājikādisaggasotāpattiādimaggasaṅkhāte vā thale. Sesaṃ suviññeyyameva.
517.所谓我所执之见，谓凡一概皆以无过失而断章取义、断章立说，甚至执心于他者唯有正当正行之实相，如导师公然立着无过失之罪责，则为了错误所执的恶行而谓之下狱见罪。所谓下狱，指地狱俗名，乃大恶果报。下狱者，即诚然堕入也。所谓教法被毁，谓经法被诉诸否定。所谓天界道，谓所有天上诸神之对应功德之大地，此土多四大王等诸天及初果等众生界。其余细节可详加观照。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā lohiccasuttavaṇṇanāya līnatthapakāsanā.
是故，此为长部注释中被称为『善妙吉祥光辉』者，其特征在于极为微细深奥、难以通晓、为启发智慧而详细说明之注解，具足清净、广博而圆满的慧解，故名为『善妙吉祥光辉』；又因照耀阐述《赤瓷经》之义，故称为『赤瓷经疏』。
Lohiccasuttavaṇṇanā niṭṭhitā. · 洛希遮经注释结束。