4. Anamataggasaṃyuttaṃ · 4. 无始相应义注
4. Anamataggasaṃyuttaṃ4. 无始相应
1. Paṭhamavaggo
1. 第一品
1. Tiṇakaṭṭhasuttavaṇṇanā1. 草木经注释
§124
124. Anamataggasaṃyuttassa paṭhame anamataggoti anu amataggo, vassasataṃ vassasahassaṃ ñāṇena anugantvāpi amataggo aviditaggo, nāssa sakkā ito vā etto vā aggaṃ jānituṃ, aparicchinnapubbāparakoṭikoti attho. Saṃsāroti khandhādīnaṃ avicchinnappavattā paṭipāṭi. Pubbā koṭi na paññāyatīti purimamariyādā na dissati. Yadaggena cassa purimā koṭi na paññāyati, pacchimāpi tadaggeneva na paññāyati, vemajjheyeva pana sattā saṃsaranti. Pariyādānaṃ gaccheyyāti idaṃ upamāya khuddakattā vuttaṃ. Bāhirasamayasmiñhi attho paritto hoti, upamā mahatī. ‘‘Hatthī viya ayaṃ goṇo, goṇo viya sūkaro, samuddo viya taḷāka’’nti hi vutte na tesaṃ tādisaṃ pamāṇaṃ hoti. Buddhasamaye pana upamā parittā, attho mahā. Pāḷiyañhi eko jambudīpo gahito, evarūpānaṃ pana jambudīpānaṃ satepi sahassepi satasahassepi tiṇādīni tena upakkamena pariyādānaṃ gaccheyyuṃ, na tveva purisassa mātu mātaroti. Dukkhaṃ paccanubhūtanti tumhehi dukkhaṃ anubhūtaṃ. Tibbanti tasseva vevacanaṃ. Byasananti ñātibyasanādianekavidhaṃ. Kaṭasīti susānaṃ, pathavīyeva vā. Sā hi punappunaṃ marantehi sarīranikkhepena vaḍḍhitā. Alamevāti yuttameva. Paṭhamaṃ.
一百二十四、“无始相续”品第一，无始者，谓无始无终。谓历数百年千年而知其道理者，乃无始。无知无明者，不可能由此处彼处领悟真理，谓前无尽、后无尽之义。世间即五蕴等烦恼集起无间断之行走。前无尽处不可思议，故无前后区别。既无前无后，则众生混沌轮转于其中。以此喻说，意旨简约。凡外境可测者有界，譬喻宏大。“如大象此群，如猪群，如大海及海岛”，若言其量度，实无可测。佛时此喻虽有限量，然意义广大。巴利语中一洲名叫“占婆提”，此洲众多同类，千千万万，恰似草木滋生而广布，无能测其多寡，非凡夫肉眼所及。此处众生体验苦难，尔等亦感受其中之苦，苦之称谓尖锐辛厉。苦有种种不同形态，如病苦，病即诸亲属众生相继病苦。生生死死增减无量。“正当”的亦即适当合宜。第一。
2. Pathavīsuttavaṇṇanā2. 地经注释
§125
125. Dutiye mahāpathavinti cakkavāḷapariyantaṃ mahāpathaviṃ. Nikkhipeyyāti taṃ pathaviṃ bhinditvā vuttappamāṇaṃ guḷikaṃ karitvā ekamantaṃ ṭhapeyya. Dutiyaṃ.
一百二十五、第二“大地”，谓大地环绕大千世界之广袤。谓割取一块大地，将之分割称为“药丸”置旁边。第二。
3. Assusuttavaṇṇanā3. 泪经注释
§126
126. Tatiye kandantānanti sasaddaṃ rudamānānaṃ. Passannanti sanditaṃ pavattaṃ. Catūsu mahāsamuddesūti sinerurasmīhi paricchinnesu catūsu mahāsamuddesu. Sinerussa hi pācīnapassaṃ rajatamayaṃ, dakkhiṇapassaṃ maṇimayaṃ, pacchimapassaṃ phalikamayaṃ, uttarapassaṃ suvaṇṇamayaṃ. Pubbadakkhiṇapassehi nikkhantā rajatamaṇirasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti, dakkhiṇapacchimapassehi nikkhantā maṇiphalikarasmiyo, pacchimuttarapassehi nikkhantā phalikasuvaṇṇarasmiyo, uttarapācīnapassehi nikkhantā suvaṇṇarajatarasmiyo ekato hutvā mahāsamuddapiṭṭhena gantvā cakkavāḷapabbataṃ āhacca tiṭṭhanti. Tāsaṃ rasmīnaṃ antaresu cattāro mahāsamuddā honti. Te sandhāya vuttaṃ ‘‘catūsu mahāsamuddesū’’ti. Ñātibyasanantiādīsu byasananti viasanaṃ, vināsoti attho. Ñātīnaṃ byasanaṃ ñātibyasanaṃ, bhogānaṃ byasanaṃ bhogabyasanaṃ. Rogo pana sayameva ārogyaṃ viyasati vināsetīti byasanaṃ, rogova byasanaṃ rogabyasanaṃ. Tatiyaṃ.
一百二十六、第三“哭泣者”，谓响声哭泣。明朗者，谓流动水声。谓大海四方光辉。日光之处，“东”如银光，“南”为宝石光，“西”类似花光，“北”似黄金光。东西南北辐射之光于北面相交汇，往大海边山峰而立。南西辐射光交汇，西北辐射光，北东辐射光交错，汇合于大海旁山丘。此等光线之间，有四大海洋。故说“四大海洋”。“亲属苦难”等谓亲族众多所受苦、种种烦恼，毁灭之意。亲属之苦谓亲族苦难，财富之苦谓财富损失。病患则身体不适丧失健康称为苦，病苦即病的苦难。第三。
4. Khīrasuttavaṇṇanā4. 乳经注释
§127
127. Catutthe mātuthaññanti ekanāmikāya manussamātu khīraṃ. Imesañhi sattānaṃ gaṇḍuppādakipillikādīsu vā macchakacchapādīsu vā pakkhijātesu vā nibbattakāle mātukhīrameva natthi, ajapasumahiṃsādīsu nibbattakāle khīraṃ atthi, tathā manussesu. Tattha ajādikāle ca manussesu cāpi ‘‘devī sumanā tissā’’ti evaṃ nānānāmikānaṃ kucchiyaṃ nibbattakāle aggahetvā tissāti ekanāmikāya eva mātu kucchiyaṃ nibbattakāle pītaṃ thaññaṃ catūsu mahāsamuddesu udakato bahutaranti veditabbaṃ. Catutthaṃ.
一百二十七、第四“母乳”，谓唯有一种名称，谓人母乳。于此若生灵，如昆虫蝴蝶、鱼龟、鸟类等初生成时无乳汁，然无害之生灵初生即有乳汁存有。人亦如是，于出生之时亦有乳汁。如人初生时为母乳，称为“德善头陀尼迦”母之乳名称。此唯一名称，诞生之时饮此乳，四大海洋之水多于此乳，宜知之。第四。
5. Pabbatasuttavaṇṇanā5. 山经注释
§128
128. Pañcame sakkā pana, bhanteti so kira bhikkhu cintesi – ‘‘satthā anamataggassa saṃsārassa dīghatamattā ‘na sukaraṃ na sukara’nti kathetiyeva , kathaṃ nacchindati , sakkā nu kho upamaṃ kārāpetu’’nti. Tasmā evamāha. Kāsikenāti tayo kappāsaṃsū ekato gahetvā kantitasuttamayena atisukhumavatthena. Tena pana parimaṭṭhe kittakaṃ khīyeyyāti. Sāsapamattaṃ. Pañcamaṃ.
一百二十八、第五“能够者”，谓比库思维曰：“师说无始轮回极长久，难易难，如何终止？能否作比喻？”因此说：“纱织者”意谓纱缕纠合。谓三纱布，无量精细。如其涤净，即其量渐减，适量。部分适量。第五。
6. Sāsapasuttavaṇṇanā第六《芥子经》注释
§129
129. Chaṭṭhe āyasaṃ nagaranti āyasena pākārena parikkhittaṃ nagaraṃ, na pana anto āyasehi ekabhūmikādipāsādehi ākiṇṇanti daṭṭhabbaṃ. Chaṭṭhaṃ.
第129条。第六者是指由铁器环绕的城池，即以铁墙坚固包围的城市，但并非是由铁墙与与地基相连的建筑完全环绕，故不可视为整体被铁所围护。此为第六。
7. Sāvakasuttavaṇṇanā第七《声闻经》注释
§130
130. Sattame anussareyyunti ekena kappasatasahasse anussarite aparo tassa ṭhitaṭṭhānato aññaṃ satasahassaṃ, aññopi aññanti evaṃ cattāropi cattārisatasahassāni anussareyyuṃ. Sattamaṃ.
第130条。第七者指依次追踪，第一者于一百千劫中不断追随，第二者则在原地停驻一百千劫，或各自互异，也可称四者中有四百千劫追随而行。此即第七。
8-9. Gaṅgāsuttādivaṇṇanā第八至第九《恒河经》等注释
§131-132
131-132. Aṭṭhame yā etasmiṃ antare vālikāti yā etasmiṃ āyāmato pañcayojanasatike antare vālikā. Navame vattabbaṃ natthi. Aṭṭhamanavamāni.
第131-132条。第八者为界限中或五由旬周围的围墙。第九者则无所说明。此乃第八与第九。
10. Puggalasuttavaṇṇanā第十《人经》注释
§133
133. Dasame aṭṭhikaṅkalotiādīni tīṇipi rāsivevacanāneva. Imesaṃ pana sattānaṃ saaṭṭhikālato anaṭṭhikālova bahutaro. Gaṇḍuppādakādipāṇabhūtānañhi etesaṃ aṭṭhimeva natthi, macchakacchapādibhūtānaṃ pana aṭṭhimeva bahutaraṃ, tasmā anaṭṭhikālañca bahuaṭṭhikālañca aggahetvā samaṭṭhikālova gahetabbo. Uttarogijjhakūṭassāti gijjhakūṭassa uttarapasse ṭhito. Magadhānaṃ giribbajeti magadharaṭṭhassa giribbaje, giriparikkhepe ṭhitoti attho. Sesaṃ sabbattha uttānamevāti. Dasamaṃ.
第133条。第十者为八重篱等三种聚落术语。七者中的铁器时间与非铁器时间各有差异。头骨等外物中仅此第八者不存在，鱼龟脚等众多却存在于第八者。因此应综合无铁时期与多铁时期而以中期铁器时代表。乌龟山顶者指乌龟峰之上。摩揭陀之山顶言摩揭陀国之山脉边缘。结语为一切皆出现于高处。此为第十。
Paṭhamo vaggo. · 第一品。
2. Dutiyavaggo
2. 第二品
1. Duggatasuttavaṇṇanā第一《困厄者经》注释
§134
134. Dutiyavaggassa paṭhame duggatanti daliddaṃ kapaṇaṃ. Durūpetanti dussaṇṭhānehi hatthapādehi upetaṃ. Paṭhamaṃ.
第134条。第二分部首称“恶路”，意指穷乏苦楚。又称“残破”，含义为在恶劣境遇中被手脚等伤害受苦。此为第一条。
2. Sukhitasuttavaṇṇanā2. 《苏奇德经》之义疏
§135
135. Dutiye sukhitanti sukhasamappitaṃ mahaddhanaṃ mahābhogaṃ. Susajjitanti alaṅkatapaṭiyattaṃ hatthikkhandhagataṃ mahāparivāraṃ. Dutiyaṃ.
第二条含义为安乐者，谓其财富丰厚堆积，家业广大。其庄严则为装饰整齐，象形象配饰俱全，属象族庞大家庭。此谓第二。
3. Tiṃsamattasuttavaṇṇanā3. 《三十经》之义疏
§136
136. Tatiye pāveyyakāti pāveyyadesavāsino. Sabbe āraññikātiādīsu dhutaṅgasamādānavasena tesaṃ āraññikādibhāvo veditabbo. Sabbe sasaṃyojanāti sabbe sabandhanā, keci sotāpannā, keci sakadāgāmino, keci anāgāmino. Tesu hi puthujjano vā khīṇāsavo vā natthi. Gunnantiādīsu setakāḷādivaṇṇesu ekekavaṇṇakālova gahetabbo. Pāripanthakāti paripanthe tiṭṭhanakā panthaghātacorā. Pāradārikāti paradāracārittaṃ āpajjanakā. Tatiyaṃ.
第三条谓污秽者，即污染异地者。诸如皆为出家人等，因持净衣等清洁仪轨，其出家身份则应知悉。诸谓尽断诸缚者，即断除诸缠缚；其中有初果者，有二果者，有不还者。其间既不为凡夫，亦非已断尽圣者。于品性等中，当分别如白银黑铁般诸色之分别。恶行者者，为埋伏道中之盗贼。淫妇者，行为不端之淫乱女人。此为第三。
4-9. Mātusuttādivaṇṇanā4-9. 《母经》等之义疏
§137-142
137-142. Catutthādīsu liṅganiyamena ceva cakkavāḷaniyamena ca attho veditabbo. Purisānañhi mātugāmakālo, mātugāmānañca purisakāloti evamettha liṅganiyamo. Imamhā cakkavāḷā sattā paracakkavāḷaṃ, paracakkavāḷā ca imaṃ cakkavāḷaṃ saṃsaranti. Tesu imasmiṃ cakkavāḷe mātugāmakāle mātubhūtaññeva dassento yo namātābhūtapubboti āha. Yo napitābhūtapubbotiādīsupi eseva nayo. Catutthādīni.
第四及以后，应知有性别之规定及区域之规定。谓男子与女子有各自之聚居时节，即男之时节专归男族，女之时节属女族。诸转轮圣王，其轮回地方不同互相转轮。此间之转轮内，于女子时节表现其女性本质，若呈现非母体者为不当，同理于非乳者亦如是。此为第四。
10. Vepullapabbatasuttavaṇṇanā10. 《韦普喇山经》之义疏
§143
143. Dasame bhūtapubbanti atītakāle ekaṃ apadānaṃ āharitvā dasseti. Samaññā udapādīti paññatti ahosi. Catūhena ārohantīti idaṃ thāmamajjhime sandhāya vuttaṃ. Agganti uttamaṃ. Bhaddayuganti sundarayugalaṃ. Tīhena ārohantīti ettāvatā kira dvinnaṃ buddhānaṃ antare yojanaṃ pathavī ussannā, so pabbato tiyojanubbedho jāto.
第十条谓前世者，乃过去时代所作一事，示现于现世。所谓平等起现，为圣者之间心定之称。四者上升，即中间阐述。火焰者为最盛。美好时代者，谓良好之对立。三者上升，谓此为两佛之间地点之测量。地势高大，称山，约三由旬。
Appaṃ vā bhiyyoti vassasatato uttariṃ appaṃ dasa vā vīsaṃ vā vassāni. Puna vassasatameva jīvanako nāma natthi, uttamakoṭiyā pana saṭṭhi vā asīti vā vassāni jīvanti. Vassasataṃ pana appatvā pañcavassadasavassādikāle mīyamānāva bahukā. Ettha ca kakusandho bhagavā cattālīsavassasahassāyukakāle, koṇāgamano tiṃsavassasahassāyukakāle nibbattoti idaṃ anupubbena parihīnasadisaṃ kataṃ, na pana evaṃ parihīnaṃ, vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. Kathaṃ? Kakusandho tāva bhagavā imasmiṃyeva kappe cattālīsavassasahassāyukakāle nibbatto āyuppamāṇaṃ pañca koṭṭhāse katvā cattāro ṭhatvā pañcame vijjamāneyeva parinibbuto. Taṃ āyu parihāyamānaṃ dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā tato parihāyamānaṃ tiṃsavassasahassāyukakāle ṭhitaṃ, tadā koṇāgamano nibbatto. Tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā parihāyitvā vīsavassasahassakāle ṭhitaṃ, tadā kassapo bhagavā nibbatto. Tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkheyyaṃ hutvā parihāyitvā vassasatakālaṃ pattaṃ, atha amhākaṃ sammāsambuddho nibbatto. Evaṃ anupubbena parihāyitvā vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. Tattha ca yaṃ āyuparimāṇesu mandesu buddhā nibbattanti, tesampi tadeva āyuparimāṇaṃ hotīti. Dasamaṃ.
“少且多”者，谓寿命或百龄以上或稍少，或十年、二十年等寿命相差。又谓百龄寿称之为古寿者，复有所谓最上寿达六十七十年者。百年命少时，约五十年或十年稍短等。此时，世尊迦拘罗王生于距今四万四千岁之时代。迦拘罗王命长三万岁，之后拘那迦摩王命长三万岁此等为递次渐增递减之法，不为实际消亡，而为增减变化。如何为增减？世尊迦拘罗王于本劫四万四千岁时期现出，断灭时寿命量细分为五部分，四部分现存，第五部分正在灭时断灭。此寿命断时适逢十年期，之后持续增长至无量，再断灭时达三万岁，届时拘那迦摩王现出。拘那迦摩王断灭时亦然断十年后复增无量至二万岁，届时伽萨婆佛出生。伽萨婆佛亦断灭时断十年后增长无量达百年，届时我世尊现出。如此递次渐增递减之相应现象应当知悉。其间佛寿量若短亦如此。此为第十。
Dutiyo vaggo. · 第二品。
Anamataggasaṃyuttavaṇṇanā niṭṭhitā. · 无始相应之义疏已毕。