5. Bhikkhunīsaṃyuttaṃ · 5. 比库尼相应复注
4. Mārasaṃyuttaṃ4. 魔相应
1. Paṭhamavaggo
第一品
1. Tapokammasuttavaṇṇanā1.《苦行经》注释
§137
137. Uruvelāya samīpe gāmo uruvelagāmo, taṃ uruvelagāmaṃ abhimukhabhāvena sammadeva sabbadhamme bujjhatīti abhisambodhi, sabbaññutaññāṇaṃ, tena samannāgatattā ca bhagavā abhisambuddhoti vuccati. Tassa pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhi, idha pana sattāhabbhantarameva adhippetanti āha ‘‘abhisambuddho hutvā antosattāhasmiṃ yevā’’ti. Asukhabhāvena aññehi kātuṃ asakkuṇeyyattā dukkaraṃ karotīti dukkarakāro, so eva itthiliṅgavasena dukkarakārikā. Tāya mutto vatamhīti cintesi. Yadi evaṃ kasmā taṃ lokanātho chabbassāni samanuyuñjati? Kammapīḷitavasena. Vuttañhetaṃ apadāne (apa. thera 1.39.92-94) –
位于乌鲁维拉附近的村庄名为乌鲁维拉村，该村因面向此村而正确地被称为阐显一切法的觉悟之地，即称为阿毗三藐三菩提，意即无上正觉觉悟之义。世尊因此具足一切通达智慧，被尊称为阿毗三藐三菩提者。其起始于该处，历经四十五个雨季后的第十五个雨季，完成初成道。时至七周之中，即曾宣称：“我已阿毗三藐三菩提，至今已七周也。”因难以忍受他人难行之事，生起苦恼之心，实为剧烈难事。世尊以女性之身难行此苦事，心生思疑。因何缘故，此世尊六十余夏安住于此？缘其受过恶业所致。经阿陀那中曾云：“我曾谤诽光明守护者，谤毁已往圣者释迦牟尼之尊严；何由曾得根本佛果，而供奉头颅成为极罕之事？由此恶业之果，我历经六十余夏，居此地皆受苦难。”
‘‘Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā;
‘汝勿诤呵，护光者，我昔谤毁过去善逝大咖萨巴，
Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.
何由成就断发之觉，觉果极为难得？’
‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;
‘由是恶业之果，我受诸多艰苦，
Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ.
六十余夏栖居乌鲁维拉，终得觉果。’
‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;
『我不因此道得至高觉悟』者，谓不由此道得无上觉悟。
Kummaggena gavesissaṃ, pubbakammena vārito’’ti.
『我将探求邪道，或因先行之业障碍』者，谓将依邪法探求或受前业阻隔。
Māretīti vibādheti. Vipattiādisaṃyojanañhi sādhūnaṃ paramatthato maraṇaṃ saccapaṭivedhamāraṇattā, pāpatarattā pāpatamoti pāpimā. Sā cassa pāpatamatā pāpavuttitāyāti āha ‘‘pāpeniyutto’’ti. Adhipatīti kāmādhipati. Appahīnakāmarāge attano vase vattetīti vasavattī. Tesaṃyeva kusalakammānaṃ antaṃ karotīti antako. Vaṭṭadukkhato aparimuttapaccayattā namuci. Mattānaṃ pamattānaṃ bandhūti pamattabandhu.
『死』谓疾病之破坏。染污结缚，其实质乃死亡真谛之揭示。恶劣性质者称为罪恶者。其恶恶者因恶行而成，故称“满持恶行”。『主宰』即欲主。断除欲望即为自身掌控之义。那些善业终结者称为终结者。因轮回烦恼未断，故受束缚未解。对自疏忽者谓为疏忽诸友。
Tapokammāti attakilamathānuyogato. Aparaddhoti virajjhasi. ‘‘Aparādho’’tipi atthi, soyeva attho. Kāyakilamathaṃ anuyuñjanto yebhuyyena amaratthāya anuyuñjati, so ca kammavādīhi anuyuñjiyamāno devatthāya siyāti āha ‘‘amarabhāvatthāyā’’ti. Sabbaṃ tapanti sabbaṃ attaparitāpanaṃ. Atthāvahaṃ na bhavati bodhiyā anupāyattā. Kiñcassāti kiñci siyāti attho. Phiyārittaṃva dhammanīti dhammaṃ vuccati vaṇṇu, so idha ‘‘dhamma’’nti vutto, dhammani vaṇṇupadeseti attho. Tenāha ‘‘araññe’’ti. Ubhosu passesu phiyāhi ākaḍḍheyya ceva arittehi uppīḷeyya ca.
苦行业者，谓身苦行苦修所系者。『罪过』谓远离，亦即无此概念。执身苦行而趋非死义，以行业说系诸天者，名为“不死之所依”。苦行涵盖一切，自身悔过。无益于觉悟行。『某者』意指存在某些东西。昏昧之法谓为法，此处『法』意为美善，依这一义说，故称林中。于二者皆能益处并为恶者所苦。
Sammāvācākammantājīvā gahitā maggasīlassa adhippetattā. Samādhino hi gahaṇena sammāvāyāmasatisamādhayo gahitā upakārabhāvato. Paññāyāti etthāpi eseva nayo. Bujjhati etenāti bodho. Maggoti āha ‘‘bodhāyāti maggatthāyā’’ti. Kathaṃ pana maggaṃ maggatthāya bhāvetīti āha ‘‘yathā hī’’tiādi. Tena yathā yāgupacanārambho yāvadeva yāguattho, evaṃ maggabhāvanārambho maggādhigamatthāyāti dasseti. Ārambhoti ca ariyamaggabhāvanāya bandhāpanaṃ daṭṭhabbaṃ. Keci pana ‘‘magganti ariyamaggaṃ, bodhāyāti arahattasambodhāya, evañca katvā ‘pattosmi paramasuddhi’nti idampi vacanaṃ samatthita’’nti vadanti, apare pana ‘‘sabbaññutaññāṇasambodhāyāti. So hi sabbasmāpi bodhito uttaritaro’’ti. Nihato nibbisevanabhāvaṃ pāpito. Tenāha ‘‘parājito’’ti.
正语善业、正业、正命乃由道德规范所掌。定力由于坚固集中心、正精进、正念及定力，相应促进。慧亦同理。觉知此理即为觉悟。谓此道即为觉者之道。问如何修习道以达觉境，答曰如同祭祀施献，须至祭供充足，修道亦然。始修正道，如同修圣道应约束。有人言“修道”即圣道，目的是阿拉汉觉，成后言“已获至净”，此语妥帖。另有释云“修悉智之觉”，觉已超越万法。陷于灭尽者谓为恶者，故称为失败者。
Tapokammasuttavaṇṇanā niṭṭhitā. · 《苦行经》注释完毕。
2. Hatthirājavaṇṇasuttavaṇṇanā2.《象王形经》注释
§138
138.Andhabhāvakāraketi pacurajanassa cakkhuviññāṇuppattinivāraṇena andhabhāvakārake. Mahātameti mahati tamasi. Pāsāṇaphalake mahācīvaraṃ sīse ṭhapetvāti etena taṃ phalakaṃ apassāya nisinnoti dasseti . Padhānanti bhāvanaṃ. Pariggaṇhamānoti sabbaso gaṇhanto avissajjento, bhāvanaṃ anuyuñjanto anupubbasamāpattiyo phalasamāpattiñca manasikarontoti attho. Tenāha ‘‘nanu cā’’tiādi. Ariṭṭhakoti ariṭṭhakavaṇṇo. Tenāha ‘‘kāḷako’’ti.
『致盲之因』谓因毒蛇等人眼识不生之障碍称为致盲因。『伟大』谓在广大黑暗中。『石板施钉』者，以致板置于头上，示意此人观所致。『专注』谓专心修习。谓完全接受无舍弃，专精修持，渐次导致果位与成就。故谓曰“然则如何”。『恶者』谓恶色者，故称“黑暗者”。称为“黑暗”。
Dīghamaddhānanti cirataraṃ kālaṃ. Saṃsaranti āsādanādhippāyena sañcaranto, alaṃ tuyhaṃ etena nippayojananti adhippāyo. Na hi tena mārassa kāci atthasiddhīti.
「长期其中」者，谓时间久远。生死流转如坐乘于车马之上，不断迁流。此众生因贪欲之王而流转于世间，此贪欲王以诸缰绳缚缚尔。然此贪欲王非有所成就之利，故不生任何功用。
Hatthirājavaṇṇasuttavaṇṇanā niṭṭhitā. · 《象王形经》注释完毕。
3. Subhasuttavaṇṇanā3.《净美经》注释
§139
139.Susaṃvutāti maggasaṃvarena suṭṭhu saṃvutā. Supihitāti suṭṭhu pihitā. Vasānugāti kāyādidvāravasānugā vasavattino na honti. Baddhacarāti paṭibaddhacariyāti.
139.「善摄」者，以道之束缚力，善能约束刚强者。 「善闭」者，善能闭锁抗拒者。 「随行衣」者，谓随身体诸门如衣服之随身，非主宰。 「束缚行」者，即受束缚的行为。
Subhasuttavaṇṇanā niṭṭhitā. · 苏跋经注释完毕。
4. Paṭhamamārapāsasuttavaṇṇanā4. 第一魔索经注释
§140
140.Upāyamanasikārenāti aniccādīsu aniccādito manasikaraṇena. Upāyavīriyenāti anuppannākusalānaṃ anuppādanāya vidhinā pavattavīriyena. Kāraṇavīriyenāti anuppannānuppādanādiatthassa kāraṇabhūtena vīriyena. Anuppannapāpakānuppādanādiatthāni hi vīriyāni yadatthaṃ honti, taṃ atthaṃ sādhentiyevāti etassa atthassa dīpako sammā-saddo. Yonisosammāsaddena hi upāyakāraṇatthadīpakataṃ sandhāya ‘‘upāyavīriyena kāraṇavīriyenā’’ti vuttaṃ. Arahattaphalavimutti ukkaṭṭhaniddesena. Mārena ‘‘mayhaṃ kho, bhikkhave’’tiādikaṃ bhagavato vacanaṃ sutvā vuttaṃ ‘‘arahattaṃ patvāpi na tussatī’’tiādi.
140.「善法用心」者，于无常诸法及其本源善观善思。 「善力用心」者，以调伏未生之不善法为事由之力量。 「因缘力用心」者，以成为事由的未生未生成等之力量。因而，未生恶法及其所缘者等正是力所在，因此力彰显其义，此义由正语明示。 「从正语而求正理」者，谓由正语之正确表述，明了方法缘起事由之意，曰“善力用心及因缘力用心”。乃以阿拉汉果般涅槃释本旨。玛拉闻佛所说而言：“诸比库，此语难忍”，仍曰“得阿拉汉果时亦不安心”等。
Kilesapāsenāti kilesamārassa upāyabhūtena. Kilesamāro hi satte kāmaguṇapāsehi nibandhati, na pana sayameva. Tenāha ‘‘ye dibbā kāmaguṇasaṅkhātā’’tiādi. Mārabandhaneti kilesamārassa bandhanaṭṭhāne, bhavacāraketi attho. Na me samaṇa mokkhasīti idaṃ māro ‘‘anuttarā vimutti anuppattā, vimuttā sabbapāsehī’’ti ca bhagavato vacanaṃ asaddahanto vadati saddahantopi vā ‘‘evamayaṃ paresaṃ sattānaṃ mokkhāya ussāhaṃ na kareyyā’’ti attano kohaññe ṭhatvā vadati.
「烦恼之缰」者，谓烦恼魔以烦恼为纲而束缚之。烦恼魔乃以对欲乐之执缚众生，而非由自制自限所缚。故云“诸天乃由欲乐所成”等语。曰“魔缚”者，谓烦恼魔为系缚者，含义涵盖生死流转。魔曰“我不信比库得解脱”，箴以世尊语“不起极乐非正解脱”，遂以恼怒驳斥诸众生努力求解脱之志。
Paṭhamamārapāsasuttavaṇṇanā niṭṭhitā. · 第一魔索经注释完毕。
5. Dutiyamārapāsasuttavaṇṇanā5. 第二魔索经注释
§141
141.Anupubbagamanacārikanti gāmanigamarājadhānīsu anukkamena gamanasaṅkhātaṃ cārikaṃ. Evaṃ hi gatesūti evaṃ tumhesu bahūsu ekajjhaṃ gatesu.
141.「次第行游」者，谓于村落、城邑、王城等地，依次序而行走之行者。言其行止如是，尔时诸汝等亦多中有少遵循此规而行。
Ādimhi kalyāṇaṃ etassāti ādikalyāṇaṃ, tathā sesesu. Sāsanassa ādi sīlaṃ mūlakattā. Tassa samathādayo majjhaṃ sāsanasampattiyā vemajjhabhāvato. Phalanibbānāni pariyosānaṃ tadadhigamato uttari karaṇīyābhāvato. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ samādhi ca mūlanti āha ‘‘sīlasamādhayo vā ādī’’ti. Yasmā paññā anubodhapaṭivedhavasena duvidhā, tasmā tadubhayaṃ gaṇhanto ‘‘vipassanāmaggā majjha’’nti āha. Paññānipphatti phalakiccaṃ, nibbānasacchikiriyā pana sammāpaṭipattiyā pariyosānaṃ tato paraṃ kattabbābhāvatoti āha ‘‘phalanibbānāni pariyosāna’’nti. Phalaggahaṇena hi saupādisesanibbānaṃ gayhati, itarena itaraṃ, tadubhayavasena paṭipattiyā osānanti āha ‘‘phalanibbānāni pariyosāna’’nti. ‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā’’ti (saṃ. ni. 5.369) vacanato sīladiṭṭhujukatāya matthakabhūtā vipassanā, tadadhiṭṭhānā sīlasamādhīti ime tassa sāsanassa mūlanti āha ‘‘sīlasamādhivipassanā vā ādī’’ti. Sesaṃ vuttanayameva.
「起始善法」者，即初始之善法，如是余法亦然。教法之始基，律行之根本。其后诸事位于教法中心，俱因修习而达中道之正稳。果乃涅槃，盖无终止之故，无可超越。于教法中，正修名为智慧，且其律行与禅定为根本，故云「以戒定为始」。智慧因初悟而生二相，故分双法，故合二称“内观之道居中”。慧之获证为果，则成解脱之功，解脱之果乃圆满，彼终不可复也，故云“果涅槃无余终”。果实之获者生证无漏涅槃，或有他途之入证皆非正行，故称“果涅槃无余终”。「是以汝， 比库，于初即当清净诸善法。何谓初善法？即清净戒与正直见。」（律节5.369）是语旨在以戒定慧为根，慧得其成则内观正见生焉。此为教法根本总理论述，一切已尽焉。
Kiñcāpi avayavavinimutto samudāyo natthi, yesu pana avayavesu samudāyarūpena apekkhitesu gāthāti samaññā, taṃ tato bhinnaṃ viya katvā dassento ‘‘catuppadikagāthāya tāva paṭhamapādo’’tiādimāha. Pañcapadachappadānaṃ gāthānaṃ ādipariyosānaggahaṇena itare dutiyādayo tayo cattāro vā majjhanti avuttasiddhamevāti na vuttaṃ. Ekānusandhikasuttassāti idaṃ bahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ suttaṃ sandhāya vuttaṃ, itarassa pana teyeva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhanti. Nidānanti kāladesakaparisādi-apadisanalakkhaṇādiko attho. Idamavocāti iti-saddo ādiattho. Tena tadavasesanigamanapāḷiṃ saṅgaṇhāti. Anekānusandhīkassa saha nidānena paṭhamo anusandhi ādi. Saha nigamanena pacchimo pariyosānaṃ, itarena majjhimantiādimajjhapariyosānāni veditabbāni.
凡无因缘关系而独立自存的生起现象并不存在，对于那些依据组成部分而形成的因缘现象，称为“偈颂”，这是一种通说。故此将其分别讲述，便作“以四句偈为首句”的说法。五句四句相互对应排列的偈颂，以首句和终句相互衔接为特征，其他的第二、三、四句则处于中间位置，但并未言明是尚未证明的假设性说法。“单一因缘联系经”是指这部分内容多次分散，因缘相连，反复归纳成一部单独经文，其他经文则以上、中、下三部分经文区分整理，首、中、终句各司其职。因缘是时间、地点、因缘界说等概念的总称。称为“Idamavoca”（此语）表明了这里是语句开头。由此聚集经末，汇集文句的结尾。有很多段落以因缘为依止，“首因缘”即初始因缘。文末是对终句的结集，而中句乃是中间段经文，应予辨别。
Sātthakanti atthasampattiyā sātthakaṃ katvā. Sabyañjananti byañjanasampattiyā sabyañjanaṃ. Sampatti ca nāma paripuṇṇabyañjanatāti āha ‘‘byañjanehi…pe… desetā’’ti. Sakalaparipuṇṇanti sabbaso paripuṇṇaṃ sīlādipañcadhammakkhandhapāripūriyā. Nirupakkilesaṃ diṭṭhimānādiupakkilesābhāvato. Avisesato tisso sikkhā sakale sāsane bhavanti. Dhammoti pana brahmacariyaṃ vā sandhāya vuttaṃ ‘‘katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ ciraṭṭhitikaṃ ahosī’’tiādīsu (pārā. 18) viya. Dukūlasāṇiyā paṭicchannā viya, na tu pākāraselādipaṭicchannā viya. Tena dhammaniruttiyā sakalakilesānaṃ pahānānubhāvaṃ vadati. Alābhaparihāniyā, na laddhaparihāniyā. Aḍḍhuḍḍhānīti pañcasatādhikāni tīṇi pāṭihāriyasahassāni. Sātanti sukhaṃ.
“Sātha”是指意义的圆满达成，即完备的意义。“Sabyañjana”则指的是发音的完整，即音声显现的圆满。所谓“圆满”，就是五戒等五法集合得以圆满，称为“五法圆满”。“无染污”是指如正见等有漏见地的清净无染污状态。特指佛法中三种完整的修学：戒、定、慧，合称三学普遍存在。今“法”指的是出家行持的行为规范，如《高僧灭罪经》（Pārāyana）第18行所述诸佛长久住持之戒。此与恶劣音声掩盖不同，指的是彻底斩断三毒染污的行为。这里论述戒律的正义圆满与过失分别，赞叹其五百加三千的功德业报，称之“sāta”，意谓其圆满美好令人欢喜。
Dutiyamārapāsasuttavaṇṇanā niṭṭhitā. · 第二魔索经注释完毕。
6. Sappasuttavaṇṇanā6. 蛇经注释
§142
142.Surākārakānanti piṭṭhasurāyojanakānaṃ. Kosalānaṃ issaroti kosalo, kosalarājassa ayanti kosalikā. Paribhogapātīti bhattaparibhojanatthāya pāti paribhogapāti. Kammāruddhanapaṇāḷiyāti kammāruddhanapaṇāḷimukhe. Dhamamānāyāti dhamiyamānāya. Taṃ pana yasmā bhastavātehi pūritaṃ nāma hoti, tasmā ‘‘bhastavātena pūriyamānāyā’’ti vuttaṃ. Niyāmabhūmiyanti bhagavato paṭisallānaṭṭhāne sañcarantaṃ māraṃ maṃsacakkhunāva disvā. Tenāha ‘‘vijjulatālokenā’’ti.
『酿酒者』者，即以米粉酿酒之人也。『国萨拉之主』者，即国萨拉也，此乃国萨拉王之所属，故称『国萨拉的』。『食用钵』者，为用于食用饭食之钵，即食用钵也。『铁匠风炉管口』者，即铁匠风炉之管口处也。『正被鼓动时』者，即正被吹动之时也。然彼之所以称『正被皮囊之风充满时』，乃因其实是以皮囊之风充满之故。『决定之地』者，乃以肉眼见到正在世尊独处禅坐之处游行的魔，故云『如闪电之光照耀』。
Seyyatthāyāti seyyānisaṃsāya. Tenāha ‘‘ṭhassāmī’’tiādi. Attasaññatoti attabhāvena saṃyato. Tenāha ‘‘saṃyatattabhāvo’’ti. Taṃsaṇṭhitassāti tasmiṃ hatthapādakukkuccarahite buddhamunismiṃ avaṭṭhitassa. Vossajja careyya tattha soti iminā bhagavā taṃ byākaramāno vibhiṃsitā buddhānaṃ kiṃ karissati bhayābhāvato? Kevalaṃ pana anaṭṭhavalikaṃ uppīḷento viya tvameva āyāsaṃ āpajjissasīti māraṃ santajjeti.
“Seyyatthāyāti”指的是卧床之因缘。此处说“ṭhassāmī”等言，是指意志所依规则。“Attasaññato”则指内心自制，自我约束的状态。这里论述的是那个脱离手足烦恼之处迦叶尊者的安住，称其为“稳固居止”。世尊说到若彼无拘无束，如同仅剩一缕稻草受压迫，问魔王：“你会害怕诸佛如来吗？”魔王被言辞打退。
Bheravāti avītarāgānaṃ bhayajanakā. Tatthāti taṃnimittaṃ. Phaleyyāti bhijjeyya. Sattisallanti sattisaṅkhātaṃ puthusallaṃ. Urasmiṃ cārayeyyunti phāsuṃ vijjhituṃ ṭhapeyyuṃ uggireyyuṃ. Khandhupadhīsūti khandhasaṅkhātesu upadhīsu. Tāṇaṃ karonti nāmāti tato bhayanimittato attano tāṇaṃ karonti nāma.
『恐怖的』者，即对未离贪者产生恐惧之意也。『因此』者，即以此为缘由也。『会裂开』者，即会破碎也。『矛箭』者，即称为矛之粗大之箭也。『置于胸上挥动』者，即放置以便轻易刺入、投掷也。『作为蕴所依处』者，即作为被称为蕴的所依处也。『称为做自身之庇护』者，即以彼恐怖之缘由为自身做庇护，故称之也。
Sappasuttavaṇṇanā niṭṭhitā. · 《蛇经》的注释结束。
7. Supatisuttavaṇṇanā七、《睡眠经》注释
§143
143.Utugāhāpanatthaṃdhovitvā, na rajojallavikkhālanatthaṃ. Tenāha ‘‘buddhānaṃ panā’’tiādi. Dhotapādake geheti dhotapādehi akkamitabbake. Vattabhedo nāma natthi dhammassāmibhāvato. Vattasīseṭhatvā dhovanti aññesaṃ diṭṭhānugatiāpajjanatthaṃ. Soppapariggāhakenāti ettha soppaṃ nāma niddāya antarantarā pavattakiriyamayacittappavattirahitā nirantarabhavaṅgasantatīti taṃ sabhāvato payojanato kālaparicchedato pariggāhakaṃ upariniddesasatisampajaññaṃ sandhāya vuttaṃ ‘‘soppapariggāhakena satisampajaññenā’’ti. Keci pana ‘‘niddāsoppanā’’ti vadanti, taṃ bhagavato soppaṃ hīḷento vadati.
143. 关于‘出汗’之事一再强调，但并非因污秽汗液而动摇。故而说“诸佛……”。“Dhotapādake”是指洗过的双脚，称为清净足。没有正法相应就无所谓“服侍者”的职责行为。衣物污渍之处洗净，是为了除去对他人目光的挫败感，无因应场而持续存在之肢体活动的监护，谓之“soppapariggāhāka”，意即皮肤上造成间断清洁活动的痂皮。此义基于时间段的观察和对监护的正确认知，即“以皮肤监护才具智慧觉知”。有些人称之为“粘附的痂”，是因为佛陀应对此痂减少时表示此痂在消退。
Kiṃ nūti etthaṃ kinti hetunissakke paccattavacananti āha ‘‘kasmā nu supasī’’ti? Dubbhago vuccati nissiriko bhinnabhago, so pana matasadiso visaññisadiso ca hotīti āha ‘‘mato viya visaññī viya cā’’ti.
何以此处称为“因为因缘的缘故而分别说句”，又说“何以称之为supasī”？所谓dubbhago，是指无归属者、有分裂者，此处说“与心相似，异意相违”，故称“似心，似异见”。
Ādināti ādi-saddena ‘‘bāhirassa upādāya aṭṭhārasā’’tiādinā (vibha. 842) āgataṃ taṇhākoṭṭhāsaṃ saṅgaṇhāti. Tattha tattha visattatāyāti tammiṃ tasmiṃ ārammaṇe visesato āsattabhāvena. Visassa dukkhanibbattakakammassa hetubhāvato visamūlatā visaṃ vā dukkhadukkhādibhūtavedanā mūlaṃ etassāti visamūlā, taṇhā. Tassa rūpādikassa dukkhassa paribhogo, na amatassāti visaparibhogatā. Katthaci netunti katthaci bhave sabbathā netuṃ? Parikkhayāti sabbaso khīṇattā. Tuyhaṃ kiṃ etthāti sabbupadhiparikkhayā suddhassa mama paṭipattiyaṃ tuyhaṃ kiṃ ujjhāyanaṃ? Kevalaṃ vighātoyeva teti dasseti.
以ādi为始，由“外法之缘生十八条”等词汇聚合起称为贪欲集。此处说„visattatā‟，意指该缘起境界中特殊的心不善之性质。因恶业所生苦之本缘故称为毒根。此苦非永生之苦而为毒苦。何处无此？何处有此？整体上谓灭尽。此处问“何为你我”，在净灭诸缘之中；“你我”即仅是阻碍之障碍者。
Supatisuttavaṇṇanā niṭṭhitā. · 《睡眠经》的注释结束。
8. Nandatisuttavaṇṇanā八、《欢喜经》注释
§144
144. Aṭṭhamaṃ uttānatthameva.
第144条，第八点的上义。
Nandatisuttavaṇṇanā niṭṭhitā. · 《欢喜经》的注释结束。
9. Paṭhamaāyusuttavaṇṇanā九、《第一寿命经》注释
§145
145.Paṇṇāsaṃvā vassāni jīvati vassasatato upari seyyathāpi thero anuruddho. Saṭṭhi vā vassāni seyyathāpi thero bākulo. Paṭiharitvā paccanīkabhāve sātaṃ sukhaṃ etassāti paccanīkasāto, tabbhāvo paccanīkasātatā, tāya. Abhibhavitvā abhāsi paṭivacanaṃ jānamānova.
连续五十载或更多年长寿，如长老阿努儒达；或六十载如长老跋钵罗。若断除来世所感，则得安乐，谓之现世安乐；这是现世安乐之本性。以此心得而宣说回应，犹如活水涌流。
Na hīḷeyya na jiguccheyya. Evanti so dārako viya kiñci acintento sappuriso careyya, evaṃ hissa cittadukkhaṃ na hotīti adhippāyo. Pajjalitasīso viya careyyāti yathā pajjalitasīso puriso aññaṃ kiñci akatvā tasseva vūpasamāya vāyameyya, evaṃ sappuriso āyuṃ parittanti ñatvā teneva nayena sabbasaṅkhāragataṃ aniccaṃ, aniccattā eva dukkhaṃ, anattāti vipassanampi otaritvā taṃ ussukkāpentopi saṅkhāravigamāya careyya paṭipajjeyya.
不可怠慢，不可厌恶。恰如无虑少儿，贤人应无烦恼，此为其道理。若如燃烧之头颅般生活，必当努力令之平息；贤者正知生命短促，于断灭诸行中经观无常、苦、无我而生活，应如此修行。
Paṭhamaāyusuttavaṇṇanā niṭṭhitā. · 第一寿经注释完毕。
10. Dutiyaāyusuttavaṇṇanā10. 第二寿经注释
§146
146.Nemīvāti nemisīsena cakkaṃ vadati. Kubbaraṃ anupariyāyatīti kubbaraṃ anuparivattati. Tathābhūto pana so taṃ ajahantovāti āha ‘‘na vijahatī’’ti. Āyu anupariyāyatīti maccānaṃ āyu gatampi paccāgacchatīti bhagavato paṭāṇi hutvā vadati, bhagavā pana taṃ abhibhavitvā ‘‘accayanti ahorattā’’tiādinā āyuno accayagamanamaraṇataṃyeva pavedesi.
第146条。nemī以nemisī（轮轴）称之。kubbara意为轮端边缘。说轮转动。说此即无始无终者。生命轮常转换，生者寿命复回。如世尊曾断轮辞说苦，由世尊以消灭昼夜，示生命终尽、死之无常。
Dutiyaāyusuttavaṇṇanā niṭṭhitā. · 第二寿经注释完毕。
Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品注释完毕。
2. Dutiyavaggo
第二品
1. Pāsāṇasuttavaṇṇanā1. 石经注释
§147
147.Pavijjhīti pabbataṃ sabbato pavattento tato tato nissajji. Sakalanti sabbabhāgavantaṃ, nissesanti attho.
147. "Pavijjhīti" 指的是遍布山岭，从各处流动而来后又各自离去。用来表示一切皆具全体完整之义，因此称为『分散』。
Pāsāṇasuttavaṇṇanā niṭṭhitā. · 石经注释完毕。
2. Kiṃnusīhasuttavaṇṇanā2. 《狮子经》注释
§148
148.Vicakkhukammāyāti vicakkhubhāvakāmatāya. Yathā sā bhagavato desiyamānaṃ dhammaṃ attano paññācakkhunā na passituṃ sakkoti, evaṃ kātuṃ kāmatāya. Tenāha ‘‘parisāyā’’tiādi. Vināsetuṃ na sakkoti bheravārammaṇe bhāyanasseva abhāvato. Dasabalappattāti dasahi balehi samannāgatā.
148. "Vicakkhukammāyāti" 指的是具备锐利慧眼之愿。譬如世尊所说的法，若非具足慧眼之人无法洞见，因而生发欲观察之心，所以称为『众会』等。此非毁灭之意，恰如守护山谷中的猛兽威严般不可摧毁。所谓十力者，为具足十种力量之具足者。
Kiṃnusīhasuttavaṇṇanā niṭṭhitā. · 《狮子经》注释完毕。
3. Sakalikasuttavaṇṇanā3. 《萨咖利咖经》注释
§149
149.Mandabhāvenāti jaḷabhāvena momūhabhāvenāti mahāmūḷhatāya. Kabbakaraṇena mattoti kabbakiriyāpasutatādivasena matto kabbaṃ katvā. Kimidaṃ soppasevāti idaṃ tava soppaṃ kimatthaṃ, purisena nāma purisattakarena bhavitabbaṃ, na soppatiyeva. Atthaṃ samāgantvāti paramatthaṃ nibbānaṃ sammā āgantvā adhigantvā. Asaṅga…pe… natthi sabbaso siddhatthabhāvato. Jaggantoti jāgaranto puriso viya, na bhāyāmi bhayahetūnaṃ abhāvā. Nānutapanti sabbattha sabbadāpi vissaṭṭhabhāvato, māmanti mamaṃ. Gāthāsukhatthañhi dīghaṃ katvā vuttaṃ. Ṭhitattāti uddesaparipucchāya paricchijjattā. Hāninti kassaci jāniṃ.
149. 『Mandabhāvenāti』指愚钝状态，『Jaḷabhāvena Momūhabhāvenāti』指极度愚痴。以耨除刺带来的麻醉为例，称作迷醉的种类，因完成耕作而醉。问此何意？譬如人应有人的额手称，不是仅为树叶，意味应得究竟净土涅槃，正正达到常住真实境界。『Asaṅga…pe…』意指毫无障碍，圆满真实道理。『Jaggantoti』如清醒人不惧怖，无恐怖原因之无惧。『Nānutapanti』乃恒常不离断，属于真实不变，我我所有。长歌以此为正义广作。『Ṭhitattāti』为依教义目标而生决断。『Hāninti』指有人知晓减少之义。
Sakalikasuttavaṇṇanā niṭṭhitā. · 《萨咖利咖经》注释完毕。
4. Patirūpasuttavaṇṇanā4. 《适当经》注释
§150
150. Anurujjhati etenāti anurodho, rāgo. Virujjhati etenāti virodho, paṭigho. Tesu anurodhavirodhesu tannimittaṃ sajjati nāma saṅgaṃ karoti nāma, anurodhavirodhuppādanameva cettha sajjanaṃ. Yadaññamanusāsatīti yaṃ aññesaṃ anusāsanaṃ, taṃ tesaṃ hitesanaṃ anukampanaṃ, tasmā anukampake hitesake sammāsambuddhe anurodhavirodhe āropetvā vikampanatthaṃ micchā vadasīti.
150. 『Anurujjhati』是随顺，指爱欲；『Virujjhati』是不随顺，即对立，指恼怒。在顺逆之间即生起所谓‘缚’（执着），善人因顺逆而烦恼，因此世尊告诫要以慈悲劝谕，若内心生起对顺逆烦恼的执着，便会误言，于是摄善人于正确无误。
Patirūpasuttavaṇṇanā niṭṭhitā. · 《适当经》注释完毕。
5. Mānasasuttavaṇṇanā5. 意经注释
§151
151.Ākāse caranteti pañcābhiññe sandhāya vadati. Antalikkhe carantepi kiccasādhanato antalikkhacaro. Manasi jātoti mānaso. Taṃ pana manasantānasampayuttatāyāti āha ‘‘manasampayutto’’ti.
『行于虚空者』者，乃就具五神通者而言。即便是行于空中者，亦因能成办事业之故，称为『行于空中者』。『生于意中者』者，即意生者也。然彼之称『与意相应者』，乃因与意之相续相应之故。
Mānasasuttavaṇṇanā niṭṭhitā. · 意经注释完毕。
6. Pattasuttavaṇṇanā6. 钵经注释
§152
152. Pañcannaṃ upādānakkhandhānaṃ lakkhaṇādīni ceva samudayañca assādādīnavanissaraṇāni ca gahetvā sammā tesaṃ lakkhaṇādīnaṃ gahaṇaṃ hotīti āha ‘‘pañca upādānakkhandhe ādiyitvā’’ti. Ruppanavediyanasañjānanaabhisaṅkharaṇavijānanāni khandhānaṃ sabhāvalakkhaṇāni. Ādi-saddena rasapaccupaṭṭhānapadaṭṭhānāni ceva samudayādīni ca saṅgaṇhāti. Dassetīti paccakkhato dasseti, hatthāmalakaṃ viya pākaṭe vibhūte katvā vibhāveti. Gaṇhāpetīti te dhamme manasā anupekkhite diṭṭhiyā suppaṭividdhe karonto uggaṇhāpeti. Samādānamhīti tattha atthassa sammadeva ādiyane khandhānañca sammasanavasena aññadhammavasena samādiyane. Paṭividdhaguṇenāti tāya desanāya, taṃ nissāya paccattapurisakārena ca tesaṃ paṭividdhaguṇena . Jotāpetīti tesaṃ cittasantānaṃ assaddhiyādikilesamalavidhamanena pabhassaraṃ karoti. Aṭṭhiṃ katvāti tāya desanāya pāpetabbaṃ atthaṃ payojanaṃ daḷhaṃ katvā. Tenāha ‘‘ayaṃ no’’tiādi. Kammakārakacittaṃ nāma otaraṇacittaṃ. ‘‘Yonisomanasikārapubbakaṃ vipassanācitta’’nti keci. Ohitasotāti anaññavihitatāya dhammassavanāya appitasotā, tato eva tadatthaṃ ṭhapitasotā.
152. 对五取蕴的缘起及其相状等加以把握，连同生起、满足等灭除之理，正当如此，故谓之“依五取蕴起”。色等五蕴为现象界之基本性质，其内涵为对色、受、想、行、识诸蕴的色体、受、想、行、识的习染及分别认识等为总持特征。“缘起”所依之义，则涵盖了缘起的诸前提及基础，如缘起之缘由和缘起的根本条件。所谓“示现”，是指说明其前后因缘，犹如明擘黄掌。所谓“把握”，意即于诸法不念爱不嫌弃的心态，以正见透彻观察而彻底明了，进而实在承受。所谓“契入”，就是从本质上圆融契合，或以他法之理为依归而契合。所谓“显现质性”，乃是借闻法得明慧，使心识流中攘除昏惑、疑虑等染，同时令光明觉醒。通过此教示，令义理明显且坚固。世间造作心亦称暖心。谓之“循因思维慧观之心”。亦有谓“先未来思维智慧之心”。所谓“不善法闻觉之心”，是指未以他法所确立，而专以自身所资发的正法所建立的心契合。
Ete rūpādayo khandhe yañca saṅkhataṃ samiddhapaccayehi kataṃ, tañca ‘‘eso ahaṃ na homi, etaṃ mayhaṃ na hotī’’ti passantoti yojanā. Khemo attāti khemattā, taṃ khemattaṃ. Tenāha ‘‘khemibhūtaṃ attabhāva’’nti. Pariyesamānā mārasenā.
这些由色等五蕴所构成的、以现行条件成就的诸法，其相有分别，如我非我，我无所有，乃至洞明了然的断见。此业相的自性安稳不坏，故称其为安心之体。谓之“得以成为健康状态”。譬如魔众围困、盘旋周旋不放。
Pattasuttavaṇṇanā niṭṭhitā. · 钵经注释完毕。
7. Chaphassāyatanasuttavaṇṇanā7. 六触处经注释
§153
153. Sañjāyati etasmāti sañjāti, so eva sampayuttadhammo samosarati etthāti samosaraṇaṃ, so eva attho, tena sañjātisamosaraṇaṭṭhena. Bhayabheravaṃ saddanti bhāyati etasmāti bhayaṃ, tadeva yassa kassaci bheravāvahattā bheravaṃ, devādisaddanti attho. Vigatavalāhake deve uppātavasena uppajjanakasaddo devadundubhi. Asanipātādisaddo asanipātasaddo. Undrīyatīti viparivattati. Loko adhimucchitoti atithaddhakāyo viya mucchaṃ āpanno. Mārassāti kilesamārassa. Ṭhānabhūtanti pavattiṭṭhānabhūtaṃ.
153. “生起”即现起，谓现起相连现前；“相应之理流转”，即相续分别现成，此即所谓相生相应。谓畏惧、恐怖，言其恐怖即某种苦痛或恐惧所生；天人等亦称为恐惧。忘却愁烦，谓天鼓之声或天铃之声。摔落破碎之声即摔落声。转旋由颠倒之义。谓世间因嗔痴妄乱而陷入无明愚昧状态。谓魔即为烦恼之魔。谓本质恒常不变者。
Chaphassāyatanasuttavaṇṇanā niṭṭhitā. · 六触处经注释完毕。
8. Piṇḍasuttavaṇṇanā8. 团食经注释
§154
154.Tattha tatthāti tasmiṃ tasmiṃ ñātimittakule. Pāhunakānīti pahitabbapaṇṇākārāni. Āgantukapaṇṇākārānīti āgantukānaṃ upagatānaṃ dātabbapaṇṇākārāni. Sayaṃcaradivaseti kumārakānañca kumārikānañca sayaṃ attanā caritabbachaṇadivase. Idāni tamatthaṃ vitthārato dassento ‘‘samavayajātigottā’’tiādimāha. Samavayasamajātikasamagottāti paccekaṃ sama-saddo yojetabbo. Gottasamatā ca āvāhavivāhayogyatāvasena daṭṭhabbā, na ekagottatāvasena. Tato tato gāmato. Aññasmiṃ dātabbe asati. Chaṇavasena pahiṇituṃ sampāditaṃ pūvaṃ chaṇapūvaṃ. Tāsaṃ sampattiyāti tāsaṃ dānaṃ dhammassavanañcāti tassā duvidhāyapi sampattiyā.
154. 彼时彼处，父族亲族。惯施之布施物。外来的施品即外客所至所施之礼物。自我所行日，乃儿子女儿自为当日所当行之事。此时此地说明「同母同父、同族」等之义。亲属同母同族诣亲族中。不可与他处施之物同列。彼时彼地分散乡里。已有他处所施者。迄今为止，终怀恩报恩。其成就者即布施及闻法，故此为两种成就。
Ñāṇaṃ nāma āvajjanapubbakaṃ, tasmā ajānanassa ‘‘anāvajjanatāyā’’ti kāraṇaṃ vatvā sesakāraṇaṃ vadanto ‘‘buddhāna’’ntiādimāha. Upacārabhedanti buddhaṃ disvā manussehi kātabbaupacārassa bhindanaṃ. Bhinditunti vidhamituṃ.
知识乃为启发所先。故对无知者谓“未曾启发者”为缘由。又称传述“佛”众等。分别程度即观察佛于人间所成之种种接触差别。差别即为区别。
Bhagavā panāti panasaddo visesatthajotako. Tena na kevalaṃ bhagavā uppaṇḍanaṃ pariharanto taṃ gāmaṃ na puna pāvisi, atha kho māraṃ anukampantoti idaṃ visesaṃ joteti.
“世尊”一词为特殊的崇敬表彰。由此，世尊不仅周避不善，且不复入彼乡土。乃至慈悲魔王，故称此为特殊光明。
Janesīti apuññaṃ janesi, janento ca yathā tato āyatiṃ thirataraṃ mahantaṃ dukkhaṃ nipphajjissati, evaṃ nipphādesi. Āsajjananti ettha nanti nipātamattaṃ. Kiñcati maddati abhibhavatīti kiñcananti āha ‘‘maddituṃ samattha’’nti.
所谓『造作』就是造作不善业，且造作以后，如实地，如此造作必将带来未来更为深重的巨大苦难，造作就是促成此事。『恶人』在此指的是恶业的果报，在于造作的程度限度。『何谓拘缚、征服』者，就是说称为『能够拘束』。
Piṇḍasuttavaṇṇanā niṭṭhitā. · 团食经注释已毕。
9. Kassakasuttavaṇṇanā9. 农夫经注释
§155
155.Nibbānaṃ apadisitvāti nibbānaṃ nissāya nibbānaguṇe ārabbhāti attho. Haṭahaṭakesoti ito cito ca vikiṇṇattā ākulākulakeso. Cakkhusamphassaviññāṇāyatananti ettha yathā cakkhuggahaṇena phasso visesito, tena eva viññāṇāyatanaṃ. Tathā sati cakkhuviññāṇassa ca gahaṇaṃ āpajjeyyāti. Nanu cettha cakkhuggahaṇena visesitattā cakkhudvārikānaṃ sabbesaṃ viññāṇānaṃ gahaṇanti? Saccametaṃ, tañca kho paṭhamena cakkhuggahaṇenāti nāyaṃ doso. Bhavaṅgacittanti āvajjanāya anantarapaccayabhūtameva adhippetanti niyametvā dassetuṃ ‘‘sāvajjanaka’’nti vuttaṃ, tasmā tadārammaṇampīti javanacittena saha tadārammaṇacittampi. ‘‘Viññāṇāyatana’’nti ca vutte nimmalameva.
第155。所谓涅槃作意，是指依止涅槃的特质而生起意念。『活泼精明』既指此处的明了、清楚，也指纷乱不定的意念。所谓眼根触、识处，是指通过眼根的接触而产生感觉，这里同样指出对眼识的把握。因为如此，能够产生对眼识的把持。难道这里说借由眼根的接触而特别区分，所有的眼识门都能被全部涵摄吗？这是确实的，且之前说是通过眼根的接触，这不是缺点。所谓生命流心，是指立刻因果连续相续而产生，被规定为引发的，因此称为『相继心』，那是一个运动中的心同时具备所缘法心。称之为『识处』的意思是清净的。
‘‘Cakkhū’’ti avisesato vuttattā pana mārassa ayampi attho āpannoti dassetuṃ ‘‘yaṃ loke’’tiādi vuttaṃ. Upakkavipakkanti cakkhupākarogena upari heṭṭhā ca sabbaso pakkaṃ kuthitaṃ. Eseva nayoti iminā yaṃ loke kuṭṭhakilāsagaṇḍakacchuādīhi upaddutaṃ vaṇapīḷakādivasena paggharantaṃ asuciṃ antamaso paramajeguccharūpampi, sabbaṃ taṃ taveva hotūti evamādiṃ apadisati.
『眼』虽以无区别的方式说，但用以说明魔的重要含意，就是指『世间所说』的眼等。所谓优势劣势，是指由于眼部疾病导致眼前有上上下下完全扭曲的病状。正是以此为依据，世间受到截断肿块、瘤痈等疾病侵袭成疾，形态恶臭污秽、末暗无光，极其肮脏丑陋，形如重度腐烂的腐肉，全部都应归属于世间。以上以此方式予以否定。
Yaṃ bhaṇḍakanti hiraññasuvaṇṇādikhettavatthādiupakaraṇaṃ gahaṭṭhā, pabbajitā ca yaṃ pattacīvarādiṃ ‘‘mama ida’’nti abhinivisantāva vadanti, etesu pariggahatthesu ca tesaṃ pariggāhakapuggalesu ca te cittaṃ yadi atthi, tāni ārabbha tava cittaṃ yadi bhavati, evaṃ tvaṃ tattha baddho eva hosīti attho. Tenāha ‘‘na me samaṇa mokkhasī’’ti.
所谓『所有物』，就是指金、银、金银器具等所依赖的物品。刚出家的人都执著于所住之受持的袈裟等衣物，说『这是我的』。如果他们的心意存在于这些所持物及持物之人中，且这些心意正是你的心意，那意思是你就被捆绑了。因此称说『我不是出家人，不是解脱者』。
Yaṃ bhaṇḍakaṃ vadantīti yathāvuttaṃ upakaraṇaṃ loke bahujanā ‘‘mama ida’’nti vadanti. Na taṃ mayhanti taṃ mayhaṃ na hoti, na tattha mama taṇhāvasena mamanti natthi. Na te ahanti ye puggalā ettha baddhā, tepi ahaṃ na homi, tattha me diṭṭhibaddho natthi. Na me maggampi dakkhasīti evaṃ sabbaso baddhābhāvena muttassa me gatamaggampi māra tvaṃ na dakkhasi na passissasi, ye bhavādayo tuyhaṃ visayā, tesu bhavayonigatiādīsu mayhaṃ gatamaggaṃ na passissasi bhavanissaṭṭhattāti.
所谓『所有物』的说法，即正如所论，世间多数人都说『这是我的东西』。这并非我所有，也没有以渴爱之心称属于我。那些被束缚者不说是他们所有，我也不是他们，那里没有我的见解束缚。因无束缚，故无见道障碍，即魔不能见、不能示于我。诸如生死等你所执著的对象，我亦不能见及其中的轮回因果之道。故言你无法见到我的出离道，也无法阻碍我离开生死。
Kassakasuttavaṇṇanā niṭṭhitā. · 农夫经注释已毕。
10. Rajjasuttavaṇṇanā10. 王权经注释
§156
156.Ahananti karaṇe paccattavacananti āha ‘‘ahanantenā’’ti, paccatte eva vā paccattavacanaṃ, ‘‘ahananto hutvā’’ti vacanasesena bhavitabbanti adhippāyo. Sesapadesupi eseva nayo. Ajinanti antogadhahetuatthaṃ vadatīti āha ‘‘parassa dhanajāniṃ akarontenā’’ti. Akārāpentenāti parassa dhanajāniṃ akārentena. Asocantenāti bhogabyasanādivasena paraṃ asocantena. Kasmā bhagavā evaṃ cintesīti tattha kāraṇamāha ‘‘itī’’tiādinā. Rajje vijite daṇḍakarapīḷiteti dhanadaṇḍādidaṇḍena ceva balinā ca bādhite.
第156。词『我作』是指行为的当下而言，即是说『我正作』的意思。依言辞构成，应作『我作了』来看待。其余词语亦依此道理解释。词『杀』指杀害他人财产之因果；『不作为』即不以行动成立他人财物之行为。『悲伤』是因财物依赖、沉湎之故而悲伤他人。为何世尊如是思惟？其原因是如此，称『因为……』等。国土被胜利者征服，受到惩治之地以极重刑罚与强力逼迫。
Ijjhanakakoṭṭhāsāti cetovasibhāvādikassa sādhanakakoṭṭhāsā. Vaḍḍhitāti bhāvanāpāripūrivasena anubrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānanti yathā yuttānaṃ ājaññarathānaṃ sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathārucipavattitaṃ gamitā. Patiṭṭhaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthukatāti sabbaso upakkilesasodhanena iddhivisayatāya patiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Avijahitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya na jahāpitā. Niccānubaddhāti tato eva niccaṃ anubaddhā viya katā. Suparicitāti suṭṭhu sabbabhāgena bhāvanānupacayaṃ gamitā. Avirādhitavedhihattho viyāti avirajjhanabhāvena virajjhanahattho viya. Suṭṭhu samāraddhāti bhāvanāuppattiyā sammadeva sampāditā. Cinteyyāti atthuddhāravasena cinteyya.
“集中诸根”者，是指心及其状态等的修习聚集法。所谓“增长”者，如同修习圆满之状反复证成。修习不断者，是谓为修行频繁、连绵不断地进行。所谓“适用如驾御车人以驾驭车驾，依适意行”为例，其修习如恰当驾驭马车的御马师一般顺其所好而行；修习依此顺意而行，即为行法稳固。所谓“坚立处”者，即依坚固基础之所在。所谓“根基处”，是指由于尽除烦恼、功德具足、法能力量之根基稳固如净水清池，得以纯净安稳而成就之处。所谓“不抛弃”者，是指背离对境之远离与善业滋长的正成长，未抛舍此正住之行。所谓“恒常相续”，乃至恒常相续义故。所谓“圆熟熟习”，是指修习遍及各部分，切实修已成熟。所谓“不染不著，如手未染尘”，是不染污不染著犹如洁净无尘之手。所谓“正当起行”，即修行得道而正当圆满具足。所谓“应思惟”，是以得理义而生思惟也。
Pabbatassāti pabbato assa. Pabbato assāti pabbato bhaveyya kīdisassāti āha ‘‘suvaṇṇassā’’tiādi. Jātarūpassāti ātaparūpasampannassa. Dvikkhattumpi tāva mahantoti yattako so pabbato hoti, dvikkhattuṃ tattako. Ekassāti ekassapi puggalassa nālaṃ na pariyatto taṇhāya duppūraṇabhāvā. Evaṃ jānantoti evaṃ taṇhāya duppūraṇabhāvādīnavataṃ jānanto. Samaṃ careyyāti paravatthuparāmāsādiṃ vihāya kāyādīhi samameva paṭipajjeyya.
所谓“山”者，为山之所在。所谓“为山为何种”者，即谓如意所起之山，所谓“苏瓦那萨”之类名称。所谓“有形相”，是指具足形体观相者。所谓“有双顶高耸者”，即山顶有两峰之意。所谓“单一者”，即指一人，谓其腰部不被渴爱所充满残缺。由此知之，即知因渴爱充满不全故多少缺憾。所谓“同住”，是指舍弃山下的污秽等，而以身心等一致修习。
Dukkhaṃ taṇhānidānaṃ, taṇhā kāmaguṇanidānā, tasmā dukkhassa taṇhāpaccayakāmaguṇanidānattaṃ vuttaṃ. Tanti dukkhaṃ. Yatonidānaṃ hotīti yaṃnidānaṃ yaṃkāraṇaṃ taṃ pavattati. Evaṃ yo adakkhīti yo pariññātavatthuko evaṃ dukkhaṃ tassa nidānabhūte kāmaguṇe ca tathato paññācakkhunā passi. Kena kāraṇena nameyya? Taṃ kāraṇaṃ natthīti attho. Kāmaguṇaupadhinti kāmaguṇasaṅkhātaṃ upadhiṃ. Sajjati etthāti saṅgo eso, lagganametanti evaṃviditvā. Tameva kāmābhibhūto nappaṭiseveyya na laggeyyāti evaṃ vinayāya vūpasamāya sikkheyyāti.
痛苦者是渴爱的根源，渴爱是欲乐之根源，故痛苦以渴爱及欲乐之因缘而起。所谓“痛苦三因”者，即此三种痛苦。所谓“根源者”，是谓因果所成之缘也。如实见此，乃为出离痛苦之智慧。由何因起？答曰无此因。所谓“欲乐之缠缚”，即以欲乐等界限为名之缠缚。谓此缠缚即系缚，是谓束缚之义。知此故，所渴爱所制约者，不应接近不应依着，即应以此戒律调伏之。
Rajjasuttavaṇṇanā niṭṭhitā. · 王权经注释已毕。
Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品释毕。
3. Tatiyavaggo
第三品
1. Sambahulasuttavaṇṇanā一、众多经释
§157
157.Jaṭācumbaṭakenāti sīse paṭimukkena jaṭākalāpena. Apariggahabrāhmaṇapabbajitā hi jaṭāya uñchācariyaṃ caranti. Udumbaradaṇḍañhi attaguttatthāya gahitaṃ tesaṃ appicchabhāvappakāsanaṃ. Tenāha ‘‘appicchabhāvappakāsanattha’’nti. Sīsaṃ okampetvāti ettha ativiya sīsassa okampitabhāvaṃ dassetuṃ ‘‘hanukena uraṃ paharanto adhonataṃ katvā’’ti vuttaṃ. Jivhaṃ nīharitvāti lambanacālanavasena mukhato nikkhāmetvā. Tenāha ‘‘uddha’’ntiādi. Tisākhanti tibhaṅgabhakuṭi viya nalāṭe jātattā nalāṭikaṃ. Tenāha ‘‘nalāṭe uṭṭhitaṃ valittaya’’nti, tibhaṅgavalikaṃ nalāṭe katvāti attho. Attanova teleti attanova pāpakammanibbattake tele, pacitabbaṭṭhānageheti adhippāyo.
所谓“头铁棒者”，是指以头部钝物撞击头发之塌落。无持戒之婆罗门出家人，以头发不净而行。无花果树枝，用以维修头发，表示少欲之意，故称“少欲之迹”。所谓“震动头部”，此处谓极为震动头部之状，如同“用下巴击打胸部”之喻。所谓“伸舌头”，指以摇动舌头而从口中伸出。所谓“立三叉”，如三弯曲之梁柱，立于额头。喻意是恶业之重，须严谨自持。
Sambahulasuttavaṇṇanā niṭṭhitā. · 众多经释毕。
2. Samiddhisuttavaṇṇanā二、三弥提经释
§158
158.Mayhaṃlābhāti evarūpassa nāma sammāsambuddhassa satthussa paṭilābho, evarūpassa ca nāma niyyānikassa saddhammassa paṭilābho, evarūpānañca suppaṭipannānaṃ sabrahmacārīnaṃ paṭilābho, ete mayhaṃ suladdhalābhā. Mayhaṃ suladdhanti yañcetaṃ mama niyyānikasāsane pabbajjā upasampadā, tasmiñca abhiratīti sabbañcetaṃ mayā suladdhaṃ. Yathā panassa evaṃ cetaso parivitakko uppanno, taṃ dassetuṃ ‘‘so kirā’’tiādi vuttaṃ. Caritānurūpavasena gahitaṃ mūlakammaṭṭhānaṃ. Pāsādikanti pasādāvahaṃ. Evamahosīti ‘‘lābhā vata me’’tiādinā evaṃ parivitakko ahosi. Nisinnasadisoti nisinno viya. Tasmiṃyeva ṭhāneti yasmiṃ ṭhāne nisinnaṃ māro upasaṅkami, tasmiṃyeva ṭhāne. Tassāti samiddhittherassa. Kammaṭṭhānaṃ sappāyanti kammaṭṭhānabhāvanāya anuyuñjanaṃ sappāyaṃ upakārāvahaṃ bhavissati.
所谓“我得”，是指如法自正觉佛陀教法所获利益，如法清净正法所获利益，以及行于已熟知之正道诸比库所获利益，皆是我之真实所得。所谓“真实所得”，是本人于出家受具足戒之因缘而得之。若心生此念，感此为“正是我所得”，则此行为与心念相应，安根本修习。所谓“令人欢喜”，是指导致欢喜之义。若如此，则产生“我的利益甚大”之念。所谓“如坐者”，如坐而坐。某地即为所在。有时魔王临近于所坐之所，然于所处之地不致受害。此乃业处依怙，为修持业处增长助缘。
Mayhanti mayā. Sati ca paññā ca satipaññā, tā ariyamaggena jānanasamatthanabhāvena avabuddhā. Thero kira tadā vipassanaṃ ussukkāpesi. Kāmanti yathāruci. Keci ‘‘kāmaṃ karassūti āyasmato ‘kāmā’ti mārassa ālapana’’nti vadanti. Vibhiṃsakārahānīti bhayānakārahāni. Rūpānīti vippakārāni. Vippakāratthopi hi rūpasaddo ‘‘rūpaṃ dasseti anappaka’’ntiādīsu viya. Na kampessasīti samaṇadhammakaraṇato na calissasi.
『Mayhanti mayā』者，意为「由我所护持」。此中，『Sati ca paññā ca satipaññā』意指「念与慧，合称念慧」，乃运用圣道中之觉知与智慧之本质而得以觉悟真理之境。长老（Thero）当时以此般若内涵激发内观（vipassanā）修习之热忱。关于欲乐（kāma），若合其顺适喜好；有些人言：「若‘作欲’当如何？」有云：「尊者所谓『欲』者，乃魔之诱言也。」所谓破坏作用者，乃足以造恐怖之事；『色』者，谓变异之相。即便变异之意，色之名声亦犹「色见非纯净」等说法。由修行沙门所为，勿动摇其心，常住不移。
Samiddhisuttavaṇṇanā niṭṭhitā. · 三弥提经释毕。
3. Godhikasuttavaṇṇanā三、果德咖经释
§159
159.Pabbatassa passeti pabbatapāde upaccakāyaṃ. Samaye samaye laddhattā sāmayikaṃ. Tenāha ‘‘appitappitakkhaṇe paccanīkadhammehi vimuccatī’’ti. Lokiyavimutti hi anaccantapahāyitāya samayavimutti nāma, lokuttaravimutti accantapahāyitāya asamayavimutti. Tāhi samannāgatā ‘‘samayavimuttā, asamayavimuttā’’ti ca vuccanti. Yāva paṭhamajjhānanibbattanaṃ, tāva kasmā parihāyīti attho? Sābādhattāti sarogattā. Vātapittasemhavasenāti kadāci vātapittavasena, kadāci vātasemhavasena, ubhinnampi sannipātavasena. Anusāyikoti kāyaṃ anugantvā sayito, yāpyāmayabhāvena ṭhitoti attho. Samādhissāti samādhibhāvanāya. Upakārakadhamme utubhojanādike. Pūretunti samodhānetuṃ. Parihāyīti sarīrassa akallabhāvato.
第二百五十九条：山之底部显露出土石，其状似山足。乃于适当时机，反复获得相应之时节。故云：「于苦或乐等刻间，得解脱于当前境界。」世间解脱为无常之舍弃，此称为时节解脱；出世间解脱为彻底舍弃，无时节之解脱。具此二者者，谓为「时节解脱者」、「无时节解脱者」。及至初次中念（paṭhamajjhāna）觉知出现，若何称此为舍弃？此指执著之瘁怠（sābādhattā），即病态。所谓风、胆、火之炎热感，或为风胆之合，或为风火之合，或兼二者之复杂结合。『跟随习气』，指身体随习气而卧寝停留，处于可受之疲劳状态。所谓入定者，指修习入定（samādhi）之法门。所谓助缘者，如足露、饮食等。所谓充足者，指补充以延续。舍弃者，意指断除身体之不安稳。
Āhareyyanti jīvitaharaṇatthāya upaneyyaṃ. Nibaddhā gati hoti kevalaṃ brahmalokūpapattito, na sotāpannādīnaṃ viya paricchinnabhāvena. Tenāha ‘‘brahmaloke nibbattatī’’ti.
谓因食食物以维持生命者，称为生存之维持。因果缚而受其限，限定于唯有梵天界之出生，不同于如入流果等中断见者，彼界乃不间断之出生。故云：「于梵天界生起。」
Jalamānāti samuṭṭhitaniyataiddhiyā anaññasādhāraṇaparivārasampattiyā ca sadevake loke jalamānā. Maṃsacakkhu dibbacakkhu dhammacakkhu paññācakkhu samantacakkhūti pañcahi cakkhūhi cakkhumā. Ānubhāvadharāti acinteyyāparimeyyabuddhānubhāvasampannā. Ānubhāvapariyāyopi hi juti-saddo hoti ‘‘iddhijutibalavīriyūpapattī’’tiādīsu (jā. 2.22.1589, 1595) viya. Anavasesato mānaṃ siyati samucchindatīti aggamaggo mānasaṃ. Tannibbattanā pana arahattassa mānasatā daṭṭhabbā. Sīlādīnīti anuttarasīlādīni. Sikkhamānoti sikkhāni bhāvento attano santāne uppādento. Na cittabhāvanā. Tenāha ‘‘sakaraṇīyo’’ti. Janeti sattassa kāye, sadevake loketi attho. Vissutāti anaññasādhāraṇehi sīlādiguṇehi vissutā.
所谓水是恒恒存在之根本力，乃由无异之神通力及其诸般特殊功德力所成，在众天人世界普遍涌现。所谓五眼为肉眼、天眼、法眼、慧眼、全面观察眼。所谓觉知变化，即具有不可思议之无量佛之体验。关于觉知流转，其名义为「神通力及智慧与精进之生成」，如《长部》卷二二一五八九、1595章所云。无延续者，即思想无连贯断裂；故有最高之心识指归。此心识之生起，乃应当观察阿拉汉之心识状态。所谓戒法等，谓无上戒法诸法。所谓在学者，即承行戒法者，其意为继承自身世代戒法。此非指心识之修习。故谓之「有关者」。谓生于有情之身，于众天人之域，彼意谓此义。谓清净无异之戒法功德而著称。
Vedanaṃ vikkhambhetvāti uppannaṃ dukkhavedanaṃ paṭicca uppannaattakilamathaṃ anuppādanavasena vikkhambhetvā taṃyeva vedanaṃ pariggahetvā pavattavipassanā vīthimeva otaratīti katvā mūlakammaṭṭhānanti vuttaṃ. ‘‘Samasīsī hutvā parinibbāyī’’ti vatvā tassa pabhedaṃ vibhajitvā idhādhippetaṃ dassetuṃ ‘‘samasīsī nāma tividho hotī’’tiādimāha. Iriyāpathavasena samasīsī iriyāpathasamasīsī. Esa nayo sesadvayepi.
所谓痛苦拖延者，是指依附于已生起之苦感受，且苦痛之延续非生起所成，乃是未生起之苦痛于已生起苦感受中延续揉合。观此义为基础修习法门（mūlakammaṭṭhāna）。曰：“三种同起称为同起苦。”借此分解其义，以示此处欲言：“同起苦实有三种。”依行动所成之苦，称为行动所起苦。此即此理之一。
Iriyāpathakopanañcāti iriyāpathehi asamāyogo. Ekappahārenevāti ekavelāyameva. Parinibbānavasenāti anupādisesaparinibbānavasena, na kilesakkhayamattena. Etthāti etesu dvīsu nayesu. Evaṃ sati teneva iriyāpathena vipassanaṃ paṭṭhapetvā teneva iriyāpathena, ekasmiṃ antorogeyeva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāyantā khīṇāsavā bahavopi samasīsino eva sambhaveyyuṃ. Tasmā vuttanayeneva attho veditabbo.
所谓行动闭合者，是行动之间不相聚合。所谓一次舍弃者，是指只有一会儿时的舍弃。所谓般涅槃者，指无基礎般涅槃，不仅仅是烦恼断灭的涅槃。此中『此处』，指二种道路。以此念起同一行动之观照，导引内观修习，自此内观，及于一身病症中证悟，得阿拉汉果，最终以此病苦涅槃，断除一切染污，众多同起苦者亦将生于相同之同起苦。由是理故，应当了知此语之意。
Sīsañcettha terasa – palibodhasīsaṃ taṇhā, bandhanasīsaṃ māno, parāmāsasīsaṃ diṭṭhi, vikkhepasīsaṃ uddhaccaṃ, kilesasīsaṃ avijjā, adhimokkhasīsaṃ saddhā, paggahasīsaṃ vīriyaṃ, upaṭṭhānasīsaṃ sati, avikkhepasīsaṃ samādhi, dassanasīsaṃ paññā, pavattisīsaṃ jīvitindriyaṃ, gocarasīsaṃ vimokkho, saṅkhārasīsaṃ nirodhoti. Imesu terasasu sīsesu palibodhasīsādīni pavattisīsañca pariyādiyitabbāni, adhimokkhasīsādīni pariyādāyakāni, pariyādāyakaphalaṃ gocarasīsaṃ. Tañhi visayajjhattaṃ phalaṃ vimokkho, pariyādāyakassa maggassa phalassa ca ārammaṇaṃ saṅkhārasīsaṃ saṅkhāravivekabhūto nirodhoti pariyādiyitabbānaṃ pariyādāyakaphalārammaṇānaṃ saha viya saṃsiddhaṃ dassanena samasīsibhāvaṃ dassetuṃ paṭisambhidāyaṃ terasa sīsāni vuttāni. Idha pana ‘‘apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā’’ti (pu. pa. 16) vacanato tesu kilesapavattasīsānameva vasena yojanaṃ karonto ‘‘ettha ca pavattisīsa’’ntiādimāha.
三十三种根本烦恼末脱称为根本之末。分别为：渴爱为愚痴之末，骄慢为束缚之末，邪见谓毁谤之末，散乱为掉举之末，烦恼为无明之末，皈依为信心之末，持戒为精进之末，观察为念之末，覆散为定之末，见解为慧之末，生存为生命根之末，触境为解脱之末，造作为涅槃之末。于此十三种末脱中，渴爱等称为生起之末，皈依等称为破坏之末，而解脱为破坏之果。此果为断除之果，即解脱，缘由破坏果及其道之缘，造作为缘，且缘造作而分别究竟，此乃断除之义也。因欲显示诸末脱及其果缘与成就之理，遂分别指出三十三种末脱。如是，即以欲显末脱羞耻灭尽、生命终结等理，故此论述。又云：“此处有非初非终之烦恼末脱与生命末脱”，言此列诸烦恼由无明转灭之末脱为根本，意在合于“其处生起末脱”等语。
Tattha pavattisīsaṃ pavattato vuṭṭhahanto maggo cutito uddhaṃ appavattikaraṇavasena yadipi pariyādīyati, yāva pana cuti, tāva pavattisabbhāvato ‘‘pavattisīsaṃ jīvitindriyaṃ cuticittaṃ khepetī’’ti āha. Kilesapariyādānena pana maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahanti. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 3.12) vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ samāpitaṃ nāma hoti, taṃ pana parisamāpanaṃ yadi cuticittena hoti, teneva jīvitaparisamāpanañca hotīti imāya vāracutisamatāya kilesapariyādānajīvitapariyādānānaṃ apubbācarimatā veditabbāti dassento ‘‘dvinnaṃ cittānaṃ ekato uppādo natthī’’tiādimāha. Dvinnaṃ cittānanti cuticittamaggacittānaṃ. Tanti paccavekkhaṇaṃ paripuṇṇajavanacittānaṃ sattakkhattuṃ pavattiyā, aparipuṇṇānaṃ vā pañcakkhattuṃ pavattiyā. Kiñcāpi ‘‘eko vā dve vā’’ti vuttaṃ yathā ‘‘ekaṃ vā dve vā tadārammaṇacittānī’’ti, heṭṭhimantena pana dve pavattanti.
在此，生起之末脱随着生起者;道断时，向上甩去不再转为反转者。若未断，直至断灭，均随生起而有。有云“生命根随断灭意心而灭”，此乃说明烦恼末脱随断心转灭。由烦恼之断灭，及断灭之审视阶段，当以断灭道心为中断，同理亦应以生命根断灭为生命终结，称为生命终结。由此可见，断灭随生起之末脱移转，步排生命终结。论者用“二心一出，不复生起”，即断心与道心两种意识。一为断灭心，一为道心。观照活动满速顺序发生七次，或不满速发生五次。更有人讲“有时一心或二心”依照诸境不定。总之，上述末脱活动皆舍弃其再生起之理。
Uppāṭetvāti uddharitvāti attho. Anupādisesenāti anupādisesanibbānena.
“起破”意指提起、解脱。 “无依止”指无依止无着之灭，即无余涅槃。
Dhūmāyitattanti dhūmassa viya ayitabhāvaṃ pavattiākāraṃ. Dhūmasadisā valāhakā dhūmavalāhakā, timiravalāhakā, ye mahikā ‘‘timira’’nti vuccanti. Appatiṭṭhitenāti patiṭṭhaṃ alabhantena. Itthambhūtalakkhaṇe etaṃ karaṇavacanaṃ, anuppattidhammenāti attho. Sati hi uppāde patiṭṭhitaṃ nāma siyā, aṭṭhakathāyaṃ pana yadeva tassa viññāṇassa appatiṭṭhānakāraṇaṃ, tadeva parinibbānakāraṇanti vuttaṃ ‘‘appatiṭṭhitakāraṇā’’ti.
“烟云状态”指类似烟火弥漫之现象。于烟云区域之云烟，或称乌云、烟茫茫等，即诸天所称“幽暗”。“无立”指未得安立之义。此谓所说乃因特性所生之用语，非虚假。此处智者论中所谓“无安定根本”之说，实为该识无处着住而致灭之因故。
Sokena phuṭṭhassāti ‘‘aphalo vata me vāyāmo jāto’’ti sokena abhibhūtassa. Abhassathāti balavasokābhitunnassa satisammosā sithilaṃ gahitā bhassi patitā sā kacchā.
“为忧伤所伤”意谓“我所作努力竟无结果”的悲伤因叹息而生。 “不振奋”意指悲伤强烈，致意识凉薄、失紧持，若干疲顿及堕落的感受。
Godhikasuttavaṇṇanā niṭṭhitā. · 果提咖经注释完毕。
4. Sattavassānubandhasuttavaṇṇanā4. 七年随逐经注释
§160
160. Yasmā kapilavatthuto nikkhantakālato paṭṭhāya māro otārāpekkho lokanāthaṃ anubandhituṃ āraddho, tasmā vuttaṃ ‘‘pure bodhiyā chabbassānī’’ti. Atigahetvāti anugantvā tassa yathāruci paṭipattiṃ anuvatto viya hutvā.
160. 由咖毕拉城出家时间起，魔王即在下方守候，欲图缠绕世尊。故有云：“昔日觉者六年艰苦”，意指魔前来纠缠。 “紧随”意指沿随其所喜欢的修行，似乎追随而行。
Avajjhāyantoti pajjhāyanto. Jito vittaparājito asi nu. Pamāṇātikkantanti garutaraṃ.
『沉思』者，即忧虑也。『汝已败矣，财富尽失』。『超越量度』者，即更为严重也。
Khanitvā ummūletvā. Kāmāsavādīni pajahanto anāsavo.
挖掘，即连根拔除。断除欲漏等诸漏，即无漏者。
Pehīti apehi. Pāragāminoti pāraṅgamanasīlā. Tekāliko ayaṃ gāmi-saddoti āha ‘‘yepī’’tiādi.
『去吧』者，即离开吧。『趋彼岸者』者，即以趋向彼岸为习性之人。此『行』字通三时，故说『乃至』等语。
Māravisūkānīti mārakaṇṭakāni kaṇṭakasadisāni mārassa durācārāni. Viruddhasevitāni virodhavasena tāsaṃyeva vevacanāni. Tāni sarūpato dassetuṃ ‘‘appamāyū’’tiādi vuttaṃ. Nibbejanīyāti nibbedadāyikā. Ukkaṇṭhanīyāti ukkaṇṭhavahā.
『魔之荆棘』者，即魔之恶行，如荆棘般令人刺痛。『相违而行』者，即以相违之义而为彼等之异名。为显其自相，故说『寿命短促』等语。『令厌离者』者，即给予厌离之法。『令生嫌患者』者，即带来嫌患之法。
Vikappavasenaveditabbo opammaparikappavisayattā tassa kiriyāpadassa. Tenāha ‘‘anuparigaccheyyā’’ti. Etthāti etasmiṃ medavaṇṇavatthusmiṃ. Mudunti mudumadhurasaṃ vindeyyāma paṭilabheyyāma. Assādoti assādetabbo.
由于彼动词属于比喻构想之范畴，故须以假设方式理解之。因此说『当遍游行』。『于此』者，即于此具脂肪色物之中。『甘美』者，即甘甜柔软之味，当得获之、当领受之。『滋味』者，即应当品味之物。
Sattavassānubandhasuttavaṇṇanā niṭṭhitā. · 七年随逐经注释完毕。
5. Māradhītusuttavaṇṇanā5. 魔女经注释
§161
161.Cintesīti sokavasiko hutvā cintayi. Gaṇikārahatthiniyoti dīpakakareṇuyo. Ekasataṃ ekasatanti ekasataṃ ekasataṃ paccekaṃ sataṃ satanti attho. Tenāha ‘‘ekekaṃ sataṃ sataṃ katvā’’ti. Kumārivaṇṇasatanti kumāritthīnaṃ attabhāvānaṃ sataṃ. Tā kira paṭhamaṃ kaññārūpena attānaṃ dassesuṃ. Anupagatapupphānañhi samaññā kaññāti. Puna yathāvuttakumārirūpena upagatapupphā hi kumārī. Puna vadhukārūpena. Taṃ sandhāya vuttaṃ ‘‘avijātavaṇṇasata’’nti . Tatiyavāre yuvatirūpena. Vijātā hi itthī anatikkantamajjhimavayā yuvatī. Ettāvatā bālā taruṇī porīti tividhāsu itthīsu purimā dve dassitā, pariyosānavāresu manussajātikānaṃ manussitthiyova ruccantīti tena manussarūpena tā attānaṃ dassesuṃ.
『思念』者，即为愁苦所驱役而思念也。『能歌舞之雌象』者，即供娱乐之母象。『百头百头』者，意即各别一百、一百之义，故说『各别作百百』。『少女形态之百』者，即百个少女女身。据说彼等起初以处女之形貌显现自身，盖未来月事者之名称即为处女。其次，以前所述少女之形貌，即已来月事者为少女。又以新妇之形貌显现，因此说『未产之百形态』。第三次以年轻妇女之形貌显现，盖已生产而未超越中年者为年轻妇女。如此则在幼女、少女、熟女三种女人中，前两种已显示。在最末数次，因人类种姓者只喜爱人类女人，故彼等以人类女人之形貌显现自身。
Atthassa pattinti ekantato hitānuppattiṃ. Hadayassa santinti paramacittupasamaṃ. Kilesasenanti kāmaguṇasaṅkhātaṃ paṭhamaṃ kilesasenaṃ. Sā hi kilesasenā accharāsaṅghātasabhāvāpi paṭipatthayamānā piyāyitabbaicchitabbarūpabhāvato piyarūpasātarūpā nāma attano kiccavasena. Eko ahaṃ jhāyantoti gaṇasaṅgaṇikāya kilesasaṅgaṇikāya ca abhāvato eko asahāyo ahaṃ lakkhaṇūpanijjhānena nijjhāyanto. Anubujjhinti anukkamena maggapaṭipāṭiyā bujjhiṃ paṭibujjhiṃ. Tasmāti yathāvuttavivekasukhasamadhigamanimittaṃ. Akaraṇenāti mittasanthavassa akaraṇena. Sakkhīti sakkhibhāvo.
义即由专一而成，是谓利益之生。心之安稳，是指极致的心境平息。所谓烦恼，是先由欲乐性质称出的烦恼。此烦恼本质为五蕴结缚之本，行为上出于喜爱乐欲之形态，是自我功能所为。说『独我』禅思，是指因集结一切烦恼而感到孤独无助，以标相观念而入禅定而熄灭。由此逐渐了解与深入行道，由此认识而明白。因此，为了达成如实理智的安乐禅定，所谓不作为，乃是于诸友善眷属中无为而行。『证知』即是见证的存在。
Katamenavihārenāti jhānasamāpattīnaṃ katamena vihārena. Idha dutiyapadassa attho vissajjanagāthāvaṇṇanāyameva āvi bhavissati. Anāmantena ‘‘taṃ puggala’’nti sammukhā ṭhitampi bhagavantaṃ asammukhā viya katvā vadati, kathaṃ tvanti attho.
所谓何种修行，是指禅那的入定状态，用何种止住之法。此处对第二句的意思，将在释经歌注中详述。不以名号称呼「那个人」，即使亲近世尊，也似乎不言其名，此意如何？
‘‘Avitakkajhāyī’’ti vakkhamānattā ayamevettha kāyapassaddhi veditabbāti āha ‘‘catutthajjhānena assāsapassāsakāyassa passaddhattā passaddhakāyo’’ti. Puññābhisaṅkhārādike kammābhisaṅkhāre. Kāmālayādīnaṃ abhāvato anālayo. Na saratīti na savati. Rāgavasena hi sattā saṃsāramanusavanti. Na thinoti na thinamiddhacitto. Mohavasena hi sattā thinamiddhaṃ āpajjantīti. Diyaḍḍhakilesasahassanti khuddakavatthuvibhaṅge (vibha. 842, 976) āgatesu aṭṭhasu kilesasatesu aṭṭhasataṃ taṇhāvicaritāni apanetvā sesā paññāsādhikaṃ sataṃ kilesā, te brahmajāle (dī. ni. 1.31) āgatāhi dvāsaṭṭhiyā diṭṭhīhi saha pañcapaññāsādhikaṃ sattasataṃ hoti; tā ca uppannānuppannabhāvena diguṇitā diyaḍḍhakilesasahassaṃ dasādhikaṃ hoti; taṃ appakaṃ pana ūnamadhikaṃ vā gaṇanupagaṃ na hotīti ‘‘diyaḍḍhakilesasahassa’’nti vuttaṃ. Itaresaṃ atītādibhāvāmasanato aggahaṇaṃ pahānassa adhippetattā. Ayamettha saṅkhepo, vitthāro pana abhidhammaṭīkāyaṃ (dha. sa. anuṭī. nidānakathāvaṇṇanā) vuttanayena veditabbo. Paṭhamapadenāti ‘‘na kuppatī’’ti iminā padena. Dutiyenāti ‘‘na saratī’’ti padena. Tatiyenāti ‘‘na thino’’ti padena. Nīvaraṇappahānena khīṇāsavataṃ dasseti, anavasesato nīvaraṇānaṃ accantappahānaṃ adhippetaṃ.
谓之无念禅修者，指此乃应于身心安乐处而应证的第四禅定，谓呼吸身安定，身为安稳之体。善业所积诸作，恶习即无，欲境等缺失故，非浊不净，非流溢。众生随贪念轮回，非昏沉不昏沉，因无明缘起，众生生起昏沉心。所谓「一千五百烦恼」乃小品文中以八义分解，烦恼以千计；在八千种烦恼与八百种恼中，痴念涵盖五十五种见解，约七百余种；且因生死流转增减倍乘，最终五千余种烦恼。此数量不宜视为精确计算，只是提供宏观概念。其他学派曾有过往状态等存在说，因包含戒除之优先。此附略说，详见阿毗达摩疏中论述。第一句“非妄动”，第二句“不浊”，第三句“不昏”，皆指烦恼根本消灭，修行者内烦恼消除完备，盖五盖彻底摧伏。
Pañcadvārikakilesoghaṃ tiṇṇoti channaṃ dvārānaṃ vasena pavattanakilesoghaṃ taritvā ṭhito. Kāmoghadiṭṭhoghabhavoghaṭṭhakilesabhāvato ‘‘pañcoghaggahaṇena vā pañcorambhāgiyāni saṃyojanāni veditabbānī’’ti āha. Rūparāgādayo visesato na pañcadvārikāti vuttaṃ ‘‘chaṭṭhaggahaṇena pañcuddhambhāgiyāni veditabbānī’’ti.
犹如渡过五门之大水流，即已超越由五门之所生之烦恼洪流。因欲取等烦恼相似于水流难渡故，称为五欲之浪。因由欲爱所生的五种大锁连名曰五浪，称为『五浪束缚』。色等贪爱不包括在五浪内，而说为六浪束缚中包含五换部位。
Maccurājassāti sambandhe sāmivacananti dassento ‘‘maccurājassa hatthato’’ti āha. Nayamānānanti anādare sāmivacananti katvā vuttaṃ ‘‘nayamānesū’’ti.
关于魔王之称，乃表示其“魔王”身份。关于敌对者乃是不敬的说法，用以显示他们有所不悦。
Ūhaccāti buddhaṃ nissāya. ‘‘Idamavocā’’ti desanaṃ niṭṭhāpetvāti etena saṃyuttesu ayaṃ nigamanapāḷi, heṭṭhā anāgatanayattā pana kesuci potthakesu na likhīyatīti dasseti. Daddallamānāti jajjakārassa hi daddakāraṃ katvā niddeso. Tenāha ‘‘ativiya jalamānā’’ti. Nīharīti tāsaṃ kāyavacīvikāraṃ na manasikaronto tiṇāyapi amaññamānova anapekkheneva nīhari. Phalato bhaṭṭhanti phalasipāṭikato bhaṭṭhaṃ. Kuṇḍatiṇādigacchatūlaṃ poṭakitūlaṃ.
「扶持」指此依靠佛陀。说“此已说”者，是谓说法已终止，此为相应经中结语。下方以未来未录文字的经书为例，不被记录。『执拗』者即执著与怀疑，谓执拗者妄执为实。故说“过于浸湿”，此用水之喻指迷惑不净。『移除』意谓不理会身心变化，像不被草木沾湿一样淡漠的态度。在水果收获时采摘，指用篮筐盛取，以形象说明采集过程。
Māradhītusuttavaṇṇanā niṭṭhitā. · 魔女经注释完毕。
Tatiyavaggavaṇṇanā niṭṭhitā. · 第三品注释完毕。
Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 《显扬精义》之《相应部注》。
Mārasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. · 《魔相应》注释中的《阐明隐义》完毕。