2. Abhisamayasaṃyuttaṃ · 2. 现观相应复注
2. Abhisamayasaṃyuttaṃ二、现观相应
1. Nakhasikhāsuttavaṇṇanā一、爪尖经注释
§74
74.Sukhumāti taruṇā parittā kesaggamattabhāvato. Yathā kesā dīghaso dvaṅgulamattāya sabbasmiṃ kāle etappamāṇāva, na tacchindanaṃ, evaṃ nakhaggāpi kesaggamattāva, na tesaṃ chindanaṃ avaḍḍhanato. Paratoti ‘‘sahassimaṃ satasahassima’’nti vuttaṭṭhāne. Abhisametvāti paṭivijjhitvā, tasmā abhisametāvino paṭividdhasaccassāti attho. Kāmaṃ purimapadaṃ dukkhakkhandhassa atītabhāvaṃ upādāyapi vattuṃ yuttaṃ. Puretaraṃyeva pana vuttabhāvaṃ upādāya vuttanti dassetuṃ ‘‘purimaṃ dukkhakkhandha’’ntiādi vuttaṃ. Purimaṃ nāma pacchimaṃ apekkhitvā. Purimapacchimatā hi taṃ taṃ upādāya vuccatīti idhādhippetaṃ purimaṃ nīharitvā dassetuṃ ‘‘katamaṃ panā’’tiādi vuttaṃ. ‘‘Atītampi parikkhīṇa’’nti idhādhippetaṃ parikkhīṇameva vibhāvetuṃ ‘‘katamaṃ pana parikkhīṇa’’ntiādi vuttaṃ. Sotāpannassa dukkhakkhayo idha coditoti taṃ dassetuṃ ‘‘paṭhamamaggassa abhāvitattā uppajjeyyā’’ti vatvā idāni taṃ sarūpato dassetuṃ puna ‘‘katama’’ntiādi vuttaṃ. Sattasu attabhāvesu yaṃ apāye uppajjeyya aṭṭhamaṃ paṭisandhiṃ ādiṃ katvā yattha katthaci apāyesu cāti yaṃ dukkhaṃ uppajjeyya, taṃ sabbaṃ parikkhīṇanti daṭṭhabbaṃ. Assāti sotāpannassa, yaṃ parimāṇaṃ, tato uddhañca upapātaṃ atthīti adhippāyo. Mahā attho guṇo mahattho, so etassa atthīti mahatthiyo ka-kārassa ya-kāraṃ katvā. Tenāha ‘‘mahato atthassa nipphādako’’ti.
74.『Sukhumāti』指微细之义，『taruṇā』指幼弱，合起来表示幼弱而纤细。『parittā kesaggamattabhāvato』者，意指头发及指甲长度适中。譬如头发长度为二指许，在一切时节中均维持此长度不致断落，亦如指甲长度合适，因断削而持之。『Paratoti ‘‘sahassimaṃ satasahassima’’nti vuttaṭṭhāne』，此乃基于经文所述「千计百千」之处。『Abhisametvā』作「paṭivijjhitvā」解，即已断除，故谓「abisametāno」者即断除真理者也。此处论述：即使是『kāma』（爱欲），作为苦蕴之前段，虽已超越其生起之义而说亦可。然前面已有说法，将此说法用以显示『前段苦蕴』不可不了解。所谓『前段』，即以『后段』为依归。『Purimapacchimatā』表明以此相互依存，故于此处指前段苦蕴，示意区别。『Atītampi parikkhīṇa』即已断尽者，表断灭真相。以此示现所谓「何为断尽」问题。此后指向初果人断灭苦蕴之处曰初果道得缺失而起，现今则以此真貌再次显示，希望回答「什么为断灭苦蕴」之义。乃至于七礼自己所生之苦中第八转生及初起苦皆为断灭。由此故称诸苦悉皆断灭，当知之。『Assāti sotāpannassa yaṃ parimāṇaṃ』，意为此为初果对苦断灭的范围及向上之起伏，即称为『大义』。此大义内涵何在？乃针对何因何果为大义解释曰：以何因故行何因，或何果故为何果。由此称彼则是「广大义的显现者」也，故有云「广大义之发起者」。
Nakhasikhāsuttavaṇṇanā niṭṭhitā. · 爪尖经注释完毕。
2. Pokkharaṇīsuttavaṇṇanā二、莲池经注释
§75
75.Ubbedhenāti avavedhena adhodisatāya. Tenāha ‘‘gambhīratāyā’’ti.
75.『以深度』者，乃以向下之深度，即朝下方之方向而言。故说『深邃』。
Pokkharaṇīsuttavaṇṇanā niṭṭhitā. · 莲池经注释完毕。
3. Saṃbhejjaudakasuttādivaṇṇanā三、合流水经等注释
§76-77
76-77.Sambhijjaṭṭhāneti sambhijjasamodhānagataṭṭhāne. Samenti sametā honti. Tenāha ‘‘samāgacchantī’’ti. Pāḷiyaṃ vibhattilopena niddesoti tamatthaṃ dassento ‘‘tīṇi vā’’ti āha. Sambhijjati missībhāvaṃ gacchati etthāti sambhejjaṃ, missitaṭṭhānaṃ. Tattha udakaṃ sambhejjaudakaṃ. Tenāha ‘‘sambhinnaṭṭhāne udaka’’nti.
76-77.『汇合之处』者，即会合交汇之所在。诸水相会、相合于此。故说『相汇合』。在巴利原文中，以省略格语尾的方式作解说，为显示此义，故说『或三』。凡水于此处相混、趋于混融者，即名为『汇合处』，乃混合之所在。于彼处之水，即为『汇合之水』。故说『于混合之处之水』。
Saṃbhejjaudakasuttādivaṇṇanā niṭṭhitā. · 桑贝迦伍达咖经等义疏已毕。
4. Pathavīsuttādivaṇṇanā4. 地经等义疏
§78-84
78-84.Cakkavāḷabbhantarāyāti cakkavāḷapabbatassa antogadhāya.
78-84.『转轮山之内』者，即为转轮山所摄入之内部。
Chaṭṭhādīsu vuttanayenevāti idha chaṭṭhasuttādīsu paṭhamasuttādīsu vuttanayenevāti attho veditabbo visesābhāvato.
『Chaṭṭhādīsu vuttanayenevāti』意为「于第六等及之后经文中的说法」，即本处说法与第六经等最初经文说法相同或类似，须知此处不具特殊差异。
Pariyosāneti imassa abhisamayasaṃyuttassa osānaṭṭhāne. Aññatitthiyasamaṇabrāhmaṇaparibbājakānanti aññatitthiyānaṃ. Guṇādhigamoti jhānābhiññāsahito guṇādhigamo. Satabhāgampi…pe… na upagacchati saccapaṭivedhassa mahānubhāvattā. Tenāha bhagavā paccakkhasabbadhammo ‘‘evaṃ mahādhigamo, bhikkhave, diṭṭhisampanno puggalo evaṃ mahābhiñño’’ti.
『于末尾』者，即此现观相应篇之结束处。『外道沙门婆罗门游方者』者，即外道诸人。『功德之证得』者，乃伴随禅那与神通之功德证得。百分之一……乃至……亦不能企及，此因现观圣谛之伟大威力故也。故世尊——亲自了知一切法者——如是说：『比库们！见地圆满之人，其证得是如此之大；具大神通之人，亦复如是』。
Pathavīsuttādivaṇṇanā niṭṭhitā. · 地经等义疏已毕。
Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 《显扬真义》相应部注释之
Abhisamayasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. · 现观相应义疏隐义阐明已竟。