6. Accharāsaṅghātavaggo · 6. 指弹品义注
5. Paṇihitaacchavaggavaṇṇanā5. 愿眼品释义
§41
41. Pañcamassa paṭhame seyyathāpīti opammatthe nipāto. Tatra bhagavā katthaci atthena upamaṃ parivāretvā dasseti vatthasutte (ma. ni. 1.70 ādayo) viya, pāricchattakopama- (a. ni. 7.69) aggikkhandhopamādisuttesu (a. ni. 7.72) viya ca, katthaci upamāya atthaṃ parivāretvā dasseti loṇambilasutte (a. ni. 3.101) viya, suvaṇṇakārasuttasūriyopamādisuttesu (a. ni. 7.66) viya ca. Imasmiṃ pana sālisūkopame upamāya atthaṃ parivāretvā dassento seyyathāpi, bhikkhavetiādimāha. Tattha sālisūkanti sāliphalassa sūkaṃ. Yavasūkepi eseva nayo. Vā-saddo vikappattho. Micchāpaṇihitanti micchāṭhapitaṃ. Yathā vijjhituṃ sakkoti, na evaṃ uddhaggaṃ katvā ṭhapitanti attho. Bhecchatīti bhindissati, chaviṃ chindissatīti attho. Micchāpaṇihitena cittenāti micchāṭhapitena cittena. Vaṭṭavasena uppannacittaṃ sandhāyetaṃ vuttaṃ. Avijjanti aṭṭhasu ṭhānesu aññāṇabhūtaṃ ghanabahalaṃ mahāavijjaṃ. Vijjaṃ uppādessatīti ettha vijjanti arahattamaggañāṇaṃ. Nibbānanti taṇhāvānato nikkhantabhāvena evaṃ vuttaṃ amataṃ. Sacchikarissatīti paccakkhaṃ karissati.
第五节第一款所谓比喻之降伏者。如经中所示，世尊有时随事以有义的比喻作说明，如《衣物相经》（等）中所述，猶如《几何相续义经》（等）中有所示，有时以比喻阐述义理，如《盐粒经》（等）、《金匠经》和《日喻经》（等）中所说。本节中以稻谷壳之比喻释义，譬如佛语“比库”等。所谓稻谷壳，即稻谷果实之穗壳。麦壳亦同，词形变化。谓“瓦”为词缀。所谓妄设者，指错误地将意思强行附加，不是如能破解后自然成立的义。所谓“Bhecchatī”即“打破”、“割裂”的意思，意谓斩断、切断。妄设谓由错误理念所起心意，障碍本然清明之心。虽由烦恼生起，却消解不了大无明，称为愚昧大无明。所谓“知”者，此处指通达阿拉汉果道之智慧。称“涅槃”为断灭烦恼之境，谓其寂灭不动，谓之不死。所谓“证得”者，谓亲身证入实相之义。
§42
42. Dutiye sammāpaṇihitanti yathā bhindituṃ sakkoti, evaṃ uddhaggaṃ katvā suṭṭhu ṭhapitaṃ. Akkantanti ettha pādeneva akkantaṃ nāma hoti, hatthena uppīḷitaṃ. Ruḷhisaddavasena pana akkantanteva vuttaṃ. Ayañhettha ariyavohāro. Kasmā pana aññe sepaṇṇikaṇṭakamadanakaṇṭakādayo mahante aggahetvā sukhumaṃ dubbalaṃ sālisūkayavasūkameva gahitanti? Appamattakassāpi kusalakammassa vivaṭṭāya samatthabhāvadassanatthaṃ. Yathā hi sukhumaṃ dubbalaṃ sālisūkaṃ vā yavasūkaṃ vā hotu, mahantamahantā sepaṇṇikaṇṭakamadanakaṇṭakādayo vā, etesu yaṃkiñci micchā ṭhapitaṃ hatthaṃ vā pādaṃ vā bhindituṃ lohitaṃ vā uppādetuṃ na sakkoti, sammā ṭhapitaṃ pana sakkoti, evameva appamattakaṃ tiṇamuṭṭhi mattadānakusalaṃ vā hotu, mahantaṃ velāmadānādikusalaṃ vā, sace vaṭṭasampattiṃ patthetvā vaṭṭasannissitavasena micchā ṭhapitaṃ hoti, vaṭṭameva āharituṃ sakkoti, no vivaṭṭaṃ. ‘‘Idaṃ me dānaṃ āsavakkhayāvahaṃ hotū’’ti evaṃ pana vivaṭṭaṃ patthentena vivaṭṭavasena sammā ṭhapitaṃ arahattampi paccekabodhiñāṇampi sabbaññutañāṇampi dātuṃ sakkotiyeva. Vuttañhetaṃ –
第二款所谓正设者，谓能断除而正当地建立之理。所谓“断”者，此处专指足部断折之意，即如拳被压迫。又以锯声喻断，皆为贵重辩论用语。若问为何他人能以利刃折断荆棘芒刺等，卻能精细地抓握麦壳、稻谷壳？此喻示即使极细小之功德行为，只要清净不懈，都具有分辨显现功德成就之能力。譬如极精细的麦壳或稻谷壳，纵使诸多刚硬坚固的荆棘、芒刺等大物，随其附着而不能断裂，且不能引起流血伤害。而正设者则可断除，故即使是微细的三捧善根功德，只要成就成熟，即使格外甚深的布施之资粮生大果，而未受惑乱，皆可如擎麦壳般持守，无颠倒。佛语谓：“此施将生灭烦恼断灭之功德。”以此正设可成阿拉汉、播经觉者、具足智者等功德。经典中宣说如此。
‘‘Paṭisambhidā vimokkhā ca, yā ca sāvakapāramī;
“解脱智慧，彼乃声闻波罗蜜，
Paccekabodhi buddhabhūmi, sabbametena labbhatī’’ti. (khu. pā. 8.15);
辟支佛觉地，悉由斯得获。”（《苦集部·摧伐品》8.15）
Imasmiṃ suttadvaye ca vaṭṭavivaṭṭaṃ kathitaṃ.
以上二经中皆述断除烦恼及建立功德之理。
§43
43. Tatiye paduṭṭhacittanti dosena paduṭṭhacittaṃ. Cetasā cetopariccāti attano cittena tassa cittaṃ paricchinditvā. Yathābhataṃ nikkhittoti yathā āharitvā ṭhapito. Evaṃ nirayeti evaṃ niraye ṭhitoyevāti vattabbo. Apāyantiādi sabbaṃ nirayavevacanameva. Nirayo hi ayasaṅkhātā sukhā apetoti apāyo, dukkhassa gati paṭisaraṇanti duggati, dukkaṭakārino ettha vivasā nipatantīti vinipāto, nirassādatthena nirayo.
第三款所谓邪念，谓由嗔恨而生恶念。所谓“自心割裂”者，即其心识被所嗔之念分别割断。有如被丢弃又被拾起而安置，谓其思想持续堕入恶趣。谓诸恶趣为狱，皆是地狱所在。地狱因烦恼形成本质痛苦之所，谓为苦之归处，是恶行者之最终下场。谓其为究竟灭尽之境。
§44
44. Catutthe pasannanti saddhāpasādena pasannaṃ. Sugatinti sukhassa gatiṃ. Saggaṃ lokanti rūpādisampattīhi suṭṭhu aggaṃ lokaṃ.
第四，清净者因信心和欢喜而清净。所谓『善逝』，即安乐的归趣。所谓『天界』，即因具足色等殊胜烦恼而安乐的世界。
§45
45. Pañcame udakarahadoti udakadaho. Āviloti avippasanno. Luḷitoti aparisaṇṭhito. Kalalībhūtoti kaddamībhūto. Sippisambukantiādīsu sippiyo ca sambukā ca sippisambukaṃ. Sakkharā ca kaṭhalāni ca sakkharakaṭhalaṃ. Macchānaṃ gumbaṃ ghaṭāti macchagumbaṃ. Carantampi tiṭṭhantampīti ettha sakkharakaṭhalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipi. Yathā pana antarantarā ṭhitāsupi nisinnāsupi nipajjamānāsupi ‘‘etā gāviyo carantī’’ti carantiyo upādāya itarāpi ‘‘carantī’’ti vuccanti, evaṃ tiṭṭhantameva sakkharakaṭhalaṃ upādāya itarampi dvayaṃ ‘‘tiṭṭhanta’’nti vuttaṃ, itaraṃ dvayaṃ carantaṃ upādāya sakkharakaṭhalampi ‘‘caranta’’nti vuttaṃ.
第五，水渴，谓水的干渴。污秽，谓不清净。污浊，谓不安宁。浑浊，谓混杂。学徒与沙弥尼等义相互对立的，都叫学徒与沙弥尼。糖与菠萝，统称糖与菠萝。鱼巢与壶，统称鱼巢壶。无论行住坐，在此即糖和菠萝同居一处，行住皆是。若同时有人站立、坐卧、屈伸，则因牛群行走谓为行者，此外亦称行者，如此依站立谓为糖菠萝，依行走谓为行者，亦依行走谓糖菠萝。
Āvilenāti pañcahi nīvaraṇehi pariyonaddhena. Attatthaṃ vātiādīsu attano diṭṭhadhammiko lokiyalokuttaramissako attho attattho nāma. Attanova samparāye lokiyalokuttaramissako attho parattho nāma hoti. So hi parattha atthoti parattho. Tadubhayaṃ ubhayattho nāma. Apica attano diṭṭhadhammikasamparāyikopi lokiyalokuttaro attho attattho nāma, parassa tādisova attho parattho nāma, tadubhayampi ubhayattho nāma. Uttariṃ vā manussadhammāti dasakusalakammapathasaṅkhātā manussadhammā uttariṃ. Ayañhi dasavidho dhammo vināpi aññaṃ samādāpakaṃ satthantarakappāvasāne jātasaṃvegehi manussehi sayameva samādinnattā manussadhammoti vuccati, tato uttariṃ pana jhānavipassanāmaggaphalāni veditabbāni. Alamariyañāṇadassanavisesanti ariyānaṃ yuttaṃ, ariyabhāvaṃ vā kātuṃ samatthaṃ ñāṇadassanasaṅkhātaṃ visesaṃ. Ñāṇameva hi jānanaṭṭhena ñāṇaṃ, dassanaṭṭhena dassananti veditabbaṃ, dibbacakkhuñāṇavipassanāñāṇamaggañāṇaphalañāṇapaccavekkhaṇañāṇānametaṃ adhivacanaṃ.
污秽因五盖包缠。自体义谓，种种诸法自观其性，内见自性，依此自体而言。自体与他体义谓，自体是内在本质，他体则是外在对境。此二称为双重义。虽自性自体共相，离然于他体，则他性为异体，二者亦称双重义。所谓人道以上乃依十善业道所成。是故此十大法，乃于诸师末法时代，依生死轮转之烦恼，而在世人心中自成稳固之习性，故称人道。然后于彼之上，须当领悟禅定与慧见之道果。彼智慧见，称为圣者所具慧见之特殊。慧即为知，见即为识，随禅观所显透之彼三昧本果，此为名之。
§46
46. Chaṭṭhe acchoti abahalo, pasannotipi vaṭṭati. Vippasannoti suṭṭhu pasanno. Anāviloti na āvilo, parisuddhoti attho, pheṇapubbuḷasaṅkhasevālapaṇakavirahitoti vuttaṃ hoti. Anāvilenāti pañcanīvaraṇavimuttena. Sesaṃ catutthe vuttanayameva. Imasmimpi suttadvaye vaṭṭavivaṭṭameva kathitaṃ.
第六，不净谓力微弱，欢喜充满。欢喜洁净谓心安乐。无污谓无秽，意即清净，亦谓无泡沫杂质之洁净。无污即五盖之忏除。前段第四及第五义为此句所言。本段及前二经文之义，详所论述。
§47
47. Sattame rukkhajātānanti paccatte sāmivacanaṃ, rukkhajātānīti attho. Rukkhānametaṃ adhivacanaṃ. Yadidanti nipātamattaṃ. Mudutāyāti mudubhāvena. Koci hi rukkho vaṇṇena aggo hoti, koci gandhena, koci rasena, koci thaddhatāya. Phandano pana mudutāya ceva kammaññatāya ca aggo seṭṭhoti dasseti. Cittaṃ, bhikkhave, bhāvitaṃ bahulīkatanti ettha samathavipassanāvasena bhāvitañceva punappunakatañca cittaṃ adhippetaṃ. Kurundakavāsi phussamittatthero panāha – ‘‘ekantaṃ mudu ceva kammaniyañca cittaṃ nāma abhiññāpādakacatutthajjhānacittameva, āvuso’’ti.
第七，「树种」一词，即言其本类。树是此别称。所谓「柔软」，谓柔软之性。诸树或色供优，或香，或味，或硬度。其中柔软、易断与可用各种表现为最优胜者。汝等比库，心已广修，即为安般守意，止观并修，心为所摄。居住苦兰社的长老佛印，曾言：「极柔软与可用，其名为心，是第四禅中获证识所显现也，善友。」
§48
48. Aṭṭhame evaṃ lahuparivattanti evaṃ lahuṃ uppajjitvā lahuṃ nirujjhanakaṃ. Yāvañcāti adhimattapamāṇatthe nipāto, ativiya na sukarāti attho. Idanti nipātamattaṃ. Cittanti ekacce tāva ācariyā ‘‘bhavaṅgacitta’’nti vadanti, taṃ pana paṭikkhipitvā ‘‘idha cittanti yaṃkiñci antamaso cakkhuviññāṇampi adhippetamevā’’ti vuttaṃ. Imasmiṃ panatthe milindarājā dhammakathikaṃ nāgasenattheraṃ pucchi, ‘‘bhante nāgasena, ekasmiṃ accharākkhaṇe pavattitacittasaṅkhārā sace rūpino assu, kīva mahārāsi bhaveyyā’’ti? ‘‘Vāhasatānaṃ kho, mahārāja, vīhīnaṃ aḍḍhacūḷañca vāhā vīhisattambaṇāni dve ca tumbā ekaccharākkhaṇe pavattitassa cittassa saṅkhampi na upenti, kalampi na upenti, kalabhāgampi na upentī’’ti (mi. pa. 4.1.2). Atha kasmā sammāsambuddhena ‘‘upamāpi na sukarā’’ti vuttaṃ? Yatheva hi upamaṃ paṭikkhipitvāpi kappadīghabhāvassa yojanikapabbatena yojanikasāsapapuṇṇanagarena, nirayadukkhassa sattisatāhatopamena, saggasukhassa ca cakkavattisampattiyā upamā katā, evamidhāpi kātabbāti? Tattha ‘‘sakkā pana, bhante, upamā kātu’’nti evaṃ pucchāvasena upamā katā, imasmiṃ sutte pucchāya abhāvena na katā. Idañhi suttaṃ dhammadesanāpariyosāne vuttaṃ. Iti imasmiṃ sutte cittarāsi nāma kathitoti.
第八，轻微转动，轻微生起而轻微灭尽。『乃至』谓程度极巅峰故谓之此。谓词即名词。有部分师云心为『心流』。然彼否决此说，言此处心即是眼识等诸识之所摄。在此事，摩揭陀王曾问龙军法师：「尊者龙军，若一次眼瞻之际有心造作显现，其大数量几何？」尊者云：「无百，尊王，乘风倚柱树二，与眼瞻一次心造作之数均不起，微不及分。」故何因正觉所言：「譬喻亦难」，正如长时间累积堆积连绵之山峦，连绵满布城邑，譬喻地狱痛苦之七百年难忍，譬喻天界乐受及诸天王权势盛大之比喻，亦当如此拟作。君！因此问答中谦称：「虽可譬喻，尊者。」此经文问无答处未曾作譬喻。此乃经中述说心之数量。
§49
49. Navame pabhassaranti paṇḍaraṃ parisuddhaṃ. Cittanti bhavaṅgacittaṃ. Kiṃ pana cittassa vaṇṇo nāma atthīti? Natthi. Nīlādīnañhi aññataravaṇṇaṃ vā hotu avaṇṇaṃ vā yaṃkiñci parisuddhatāya ‘‘pabhassara’’nti vuccati. Idampi nirupakkilesatāya parisuddhanti pabhassaraṃ. Tañca khoti taṃ bhavaṅgacittaṃ. Āgantukehīti asahajātehi pacchā javanakkhaṇe uppajjanakehi. Upakkilesehīti rāgādīhi upakkiliṭṭhattā upakkiliṭṭhaṃ nāmāti vuccati. Kathaṃ? Yathā hi sīlavantā ācārasampannā mātāpitaro vā ācariyupajjhāyā vā dussīlānaṃ durācārānaṃ avattasampannānaṃ puttānañceva antevāsikasaddhivihārikānañca vasena ‘‘attano putte vā antevāsikasaddhivihārike vā na tajjenti na sikkhāpenti na ovadanti nānusāsantī’’ti avaṇṇaṃ akittiṃ labhanti, evaṃsampadamidaṃ veditabbaṃ. Ācārasampannā mātāpitaro viya ca ācariyupajjhāyā viya ca bhavaṅgacittaṃ daṭṭhabbaṃ, puttādīnaṃ vasena tesaṃ akittilābho viya javanakkhaṇe rajjanadussanamuyhanasabhāvānaṃ lobhasahagatādīnaṃ cittānaṃ vasena uppannehi āgantukehi upakkilesehi pakatiparisuddhampi bhavaṅgacittaṃ upakkiliṭṭhaṃ nāma hotīti.
第四十九条。第九段。诸心清净光明纯洁。谓识为行流心。然问识之色相为何？无也。实则识色或为某种蓝色等，或有色，或无色，凡谓纯洁之境，称为“光明”。此者乃无染污之纯洁光明。所谓此清净者，即谓行流心。异生者者，谓非自然出生，在生起短促瞬间生起。染污者，谓于贪等染污所染而名为染污。云何？犹如品德高尚、行为善良者—父母与师长，皆专治劣行不善之子弟及邻舍中无信者，因而与“父子或邻舍无信人不亲近、不教化、不规劝”，由此得无色相之名，所谓无色、无别名，理应如此理解。尤应见行流心如品德高尚父母及师长，因其水准，所与子弟得无色相，无染污之称。又于生起短促瞬间，有贪附之心等所染污烦恼，生起其中心，乃名为染污的行流心。
§50
50. Dasamepi bhavaṅgacittameva cittaṃ. Vippamuttanti javanakkhaṇe arajjamānaṃ adussamānaṃ amuyhamānaṃ tihetukañāṇasampayuttādikusalavasena uppajjamānaṃ āgantukehi upakkilesehi vippamuttaṃ nāma hoti. Idhāpi yathā sīlavantānaṃ ācārasampannānaṃ puttādīnaṃ vasena mātādayo ‘‘sobhanā eteyeva attano puttakādayo sikkhāpenti ovadanti anusāsantī’’ti vaṇṇakittilābhino honti, evaṃ javanakkhaṇe uppannakusalacittavasena idaṃ bhavaṅgacittaṃ āgantukehi upakkilesehi vippamuttanti vuccatīti.
第五十条。亦唯谓行流心识。谓解脱者，即于生起瞬间，未生善恶不纯之心，具三支知慧并诸善根，因诸异生染污障碍未生故，名为解脱。正如品德高尚、行持完满者—母亲等专于教育、教习、规劝其美好子女，得美名誉。亦如生起瞬间产生善心，无染污障碍，故称此行流心因异生染污障碍而得解脱。
Paṇihitaacchavaggavaṇṇanā. · 愿眼品释义。