4. Jambukhādakasaṃyuttaṃ · 4. 染布咖德咖相应复注
4. Jambukhādakasaṃyuttaṃ4. 阎浮车陀相应
1. Nibbānapañhasuttavaṇṇanā1. 涅槃问经注释
§314
314.Nibbānaṃāgammāti ettha āgammāti sabbasaṅkhārehi nibbinnassa visaṅkhāraninnassa gotrabhunā vivaṭṭitamānasassa maggena sacchikaraṇenāti attho. Sacchikiriyamānañhi taṃ adhigantvā ārammaṇapaccayabhūtañca paṭicca adhipatipaccayabhūte ca tasmiṃ paramassāsabhāvena vimuttasaṅkhārassa paramagatibhāvena ca patiṭṭhānabhūte patiṭṭhāya khayasaṅkhāto maggo rāgādike khepetīti taṃsacchikaraṇābhāve rāgādīnaṃ anuppattinirodhagamanābhāvato ‘‘nibbānaṃ āgamma rāgo khīyatī’’ti vuttaṃ.
「涅槃已到来」者，此处「已到来」意指一切行已消灭、未生行尚未生起、依缘起法遭解除的轮回，藉由道的真实证得。因已真实证得，此证果依赖缘起条件而生，又依赖主宰缘起条件而成，故始立于彼（涅槃）作为最终的解脱行并以最终的深入为本。以此最终海潮般的解脱行为立基，故称为具有确立的存在，而此灭尽之道令贪欲等烦恼被破灭。如无此真实证得，则无烦恼的生起、止息与游行，因此说『涅槃已到来时，贪欲等被消减』。
Imināva suttenāti imināva jambukhādakasuttena. Kilesakkhayamattaṃ nibbānanti vadeyya ‘‘rāgakkhayo’’tiādinā sutte āgatattā. ‘‘Kilesakkhayamatta’’nti avisesena vuttattā āha ‘‘kassā’’tiādi. Addhā attanoti vakkhati ‘‘parassa kilesakkhayena parassa nibbānasampatti na yuttā’’ti. Nibbānārammaṇakaraṇena gotrabhukkhaṇe kilesakkhayappattitā ca āpannāti āha – ‘‘kiṃ pana tesu akhīṇesuyevā’’tiādi. Nanu ārammaṇakaraṇamattena kilesakkhayo anuppattoti na sakkā vattuṃ. Cittañhi atītānāgatādisabbaṃ ālambanaṃ karoti, na nipphannamevāti. Gotrabhūpi maggena yā kilesānaṃ anuppattidhammatā kātabbā, taṃ ārabbha pavattissatīti? Na, appattanibbānassa nibbānārammaṇañāṇābhāvato. Na hi aññe dhammā viya nibbānaṃ, taṃ pana atigambhīrattā appattena ālambituṃ na sakkā, tasmā tena gotrabhunā pattabbena tikālikasabhāvātikkantagambhīrabhāvena bhavitabbaṃ, kilesakkhayamattataṃ vā icchato gotrabhuto puretaraṃ nipphannena kilesakkhayena bhavitabbaṃ. Appattakilesakkhayārammaṇakaraṇe hi sati gotrabhuto puretaracittānipi ālambeyyunti.
此处云『依此经闻』，所谓依此即指蓝毗尼树下的经文。因依经中烦恼灭尽之理，当称『贪欲灭尽』等。因说『烦恼灭尽』是特指论述，故问及原因等。又言『因为他人之烦恼灭尽，不合于他人之涅槃实现』。因依涅槃为缘起，烦恼的灭尽成为涅槃达成之基础，故说『烦恼灭尽，涅槃因缘已成』。又问『那些烦恼岂非已灭尽了吗？』。断言单凭缘起不能说烦恼一定灭尽。因为心识依旧依止过去未来等诸因缘，不仅仅是涅槃状态。依缘起的主宰而说烦恼未生的状态，不可单凭先前已灭烦恼或涅槃状态断定。非涅槃时因无涅槃缘起智慧，不能确定其为灭尽。涅槃不同于他法，因其理深奥，不可仅凭灭尽前的依缘认知。故必须以成就烦恼灭尽为念愿，持久深入，令烦恼完全灭尽，超过先前未生烦恼的状态。因在未生烦恼灭尽时，内心尚有依止。
Tasmātiādi vuttasseva atthassa nigamanaṃ. Taṃ panetaṃ nibbānaṃ. Rūpino dhammā arūpino dhammātiādīsūti ādisaddena lokuttaraanāsavādīnaṃ saṅgaho daṭṭhabbo. Arūpadhammādibhāvaggahaṇena cassa parinipphannatā dīpitā. Tenāha ‘‘na kilesakkhayamattamevā’’ti. Kilesakkhayamattatāya hi sati nibbānassa bahutā āpajjati ‘‘yattakā kilesā khīyanti, tattakāni nibbānānī’’ti. Abhāvassabhāvato gambhīrādibhāvo asaṅkhatādibhāvo ca na siyā, vutto ca so nibbānassa, tasmāssa paccetabbo parinipphannabhāvo. Yasmā ca sammutisaccārammaṇaṃ saṅkhatadhammārammaṇaṃ vā samucchedavasena kilese pajahituṃ na sakkoti, yato mahaggatañāṇaṃ vipassanāñāṇaṃ vā kilesavikkhambhanavasena tadaṅgavasena vā pajahati, tasmā ariyamaggañāṇassa sammutisaccasaṅkhatadhammārammaṇehi viparītasabhāvena ārammaṇena bhavitabbaṃ. Tathā hi taṃ samucchedavasena kilese pajahīti evaṃ parinipphannāsaṅkhatasabhāvaṃ nibbānanti niṭṭhamettha gantabbanti.
故依此理，终结之前义已陈述。此指涅槃。以色法及非色法等为始，如此为超越世间无漏之聚合的总摄。其无色法等为涅槃消灭的证显。故称非仅仅是烦恼的灭尽。唯有烦恼灭尽时，涅槃众多成就产生。谓『凡烦恼消灭之处，乃是涅槃之所现』。空非空性，因为深长无量，不可尽说，言为涅槃故须依其灭尽状态。如俗谛彰显法及因缘法，均是有漏法，不以断绝为止。因具大慧之际，借由观察之智慧，通过抑止烦恼之他缘等智慧而达到断除烦恼。故依据正觉道之智慧、俗谛及有漏法而现相相反的缘起状态，则涅槃成立。谓此涅槃为断灭一切烦恼之无为境界，是通达终极之处，故称涅槃为最终境界。
Nibbānapañhasuttavaṇṇanā niṭṭhitā. · 涅槃问经注释完毕。
3-15. Dhammavādīpañhasuttādivaṇṇanā3-15. 说法者问经等注释
§316-328
316-328.Pahāya gatattāti ariyamaggena jahitvā ñāṇagamanena gatattā. Suṭṭhu gatāti sammā gatā paṭipannāti sugatā. Parijānanatthanti tīhi pariññāhi parijānanatthaṃ. Dukkhasaṅkhātoti ‘‘dukkha’’nti saṅkhātabbo viditabbo ca dukkhasabhāvo dhammo dukkhadukkhatā. Yasmā dukkhavedanāvinimuttasaṅkhatadhamme sukhavedanāya ca yathā idha saṅkhāradukkhatā vipariṇāmadukkhatāti dukkhapariyāyo niruppateva, tasmā dukkhasabhāvo dhammo ekena dukkhasaddena visesetvā vutto ‘‘dukkhadukkhatā’’ti. Sesapadadvayeti saṅkhāradukkhatā vipariṇāmadukkhatāti etasmiṃ padadvaye. Saṅkhārabhāvena dukkhasabhāvo saṅkhāradukkhatā. Sukhassa vipariṇāmanena dukkhasabhāvo vipariṇāmadukkhatā.
「舍离已往境界」者，是指舍弃世间诸法，依圣道智慧而成就已往境界。所谓「善往」即为正确修行，是正法已践之意。所谓「知晓」是指通过三种正见、正思惟等慧智而求解脱之义。所谓「苦集」即应于苦之所集。苦，即应当知晓、应当数知且能知苦之性质。苦法即为苦的本质，苦有苦苦与变化苦等二类。因苦受的无常变化，构成了变化苦的涵意，故专以苦语指称苦的本性曰「苦苦」。殊胜二义指苦苦与变化苦。由行蕴而生的苦，是苦苦义；由乐受的变化而生的苦，是变化苦义。
Dhammavādīpañhasuttādivaṇṇanā niṭṭhitā. · 说法者问经等注释完毕。
16. Dukkarapañhasuttavaṇṇanā16. 难作问经注释
§329
329.Pabbajjāyāti pabbajitapaṭipattiyaṃ. Dhammānudhammappaṭipanno bhikkhūti dhammānudhammaṃ paṭipajjamāno bhikkhu. Pātanti pāto. Nacirassanti khippameva. Tenāha ‘‘lahuyevā’’ti.
「出家」意指出家持戒修行的行为。称持戒依法修行比库为比库。堕落即沉沦，迅速堕落。故称『必迅速堕落』。
Dukkarapañhasuttavaṇṇanā niṭṭhitā. · 《难事问经》注释完毕。
Jambukhādakasaṃyuttavaṇṇanā niṭṭhitā. · 《占布卡达咖相应》注释完毕。