8. Kalyāṇamittādivaggo · 8. 善友等品义注
7. Vīriyārambhādivaggavaṇṇanā7. 精进发起等品之解释
§61
61. Sattamassa paṭhame vīriyārambhoti catukiccassa sammappadhānavīriyassa ārambho, āraddhapaggahitaparipuṇṇavīriyatāti attho.
61. 第一道精进起始，是四种功德中正勤精进的开始，表示起发、推动、具足圆满的精进，谓之精进起始。
§62
62. Dutiye mahicchatāti mahālobho. Yaṃ sandhāya vuttaṃ –
62. 第二是贪欲，谓为大贪欲。通说为：
‘‘Tattha katamā mahicchatā? Itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi pañcahi vā kāmaguṇehi asantuṭṭhassa bhiyyokamyatā, yā evarūpā icchā icchāgatā mahicchatā rāgo sārāgo cittassa sārāgo. Ayaṃ vuccati mahicchatā’’ti (vibha. 850).
『那么何谓大贪欲？是指对他人的衣服、饭食、住宿、非病苦的条件、及药物等五种欲望之不满足，更加剧烈的渴求，这种渴望即是贪欲的本质。此种欲望反复生起，谓之大贪欲。』（分部850）
§63
63. Tatiye appicchatāti alobho. Appicchassāti anicchassa. Ettha hi byañjanaṃ sāvasesaṃ viya, attho pana niravaseso. Na hi appamattikāya icchāya atthibhāvena so appicchoti vutto, icchāya pana abhāvena punappunaṃ āsevitassa alobhasseva bhāvena appicchoti vutto.
63. 第三是无贪欲，也叫无欲。此处之义虽与前面类似，但含义却完全不同。非过度的渴求而断然无欲，乃是真正无欲；若没有渴望而反复维持对无欲的状态，等同于无贪欲。
Apicettha atricchatā, pāpicchatā, mahicchatā appicchatāti ayaṃ bhedo veditabbo. Tattha sakalābhe atittassa paralābhe patthanā atricchatā nāma, yāya samannāgatassa ekabhājane pakkapūvepi attano patte patite na supakko viya khuddako ca viya khāyati, sveva pana parassa patte pakkhitto supakko viya mahanto viya ca khāyati. Asantaguṇasambhāvanatā pana paṭiggahaṇe ca amattaññutā pāpicchatā nāma, sā ‘‘idhekacco assaddho samāno saddhoti maṃ jano jānātū’’tiādinā nayena abhidhamme āgatāyeva, tāya samannāgato puggalo kohaññe patiṭṭhāti. Santaguṇasambhāvanatā pana paṭiggahaṇe ca amattaññutā mahicchatā nāma, sāpi ‘‘idhekacco saddho samāno saddhoti maṃ jano jānātūti icchati, sīlavā samāno sīlavāti maṃ jano jānātū’’ti iminā nayena āgatāyeva. Tāya samannāgato puggalo dussantappayo hoti, vijātamātāpissa cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –
亦应区分别为无欲、恶欲、大贪欲、无欲等四种类别。其中欲望悉属己得以外而对他人所得存贪欲称为无欲，即使只有一口食物本身并不适于己却食，反而容易适用的大量他人食物则喜夺享用，则是无欲。若缺乏满足之意且不能接受坏境而放弃，则属恶欲。缺乏满足之意而可接纳善境则属大贪欲。因无信任而无接受谓恶欲（又云“某处有不信皈依故，彼处生恶欲”），因有信任却精神不安则谓大贪欲。如此因缘落入恶处苦报心难以承受，称为：
‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;
『火堆及大海，众生亦如大贪欲人；』
Sakaṭena paccaye dentu, tayopete atappayā’’ti.
因车轮为条件而成，也因此而称为“无热者”。
Santaguṇanigūhanatā pana paṭiggahaṇe ca mattaññutā appicchatā nāma, tāya samannāgato puggalo attani vijjamānampi guṇaṃ paṭicchādetukāmatāya saddho samāno ‘‘saddhoti maṃ jano jānātū’’ti na icchati. Sīlavā, pavivitto, bahussuto, āraddhavīriyo, samādhisampanno, paññavā, khīṇāsavo samāno ‘‘khīṇāsavoti maṃ jano jānātū’’ti na icchati seyyathāpi majjhantikatthero.
内心隐藏着善德的品质，在接受之时表现节制，不贪求，称为不贪。具此品质的人，即便自己已有觉知其德行，也不愿意别人因信而知晓。比方说，比库具戒律清净、远离俗务、广博学识、精勤勇猛、具足定力、智慧、已断烦恼，不愿人知其断烦恼，犹如中年长老。
Thero kira mahākhīṇāsavo ahosi, pattacīvaraṃ panassa pādamattameva agghati. So asokassa dhammarañño vihāramahadivase saṅghatthero ahosi. Athassa atilūkhabhāvaṃ disvā manussā, ‘‘bhante, thokaṃ bahi hothā’’ti āhaṃsu. Thero ‘‘mādise khīṇāsave rañño saṅgahaṃ akaronte añño ko karissatī’’ti pathaviyaṃ nimujjitvā saṅghattherassa ukkhittapiṇḍaṃ gaṇhantoyeva ummujji. Evaṃ khīṇāsavo samāno ‘‘khīṇāsavoti maṃ jano jānātū’’ti na icchati. Evaṃ appiccho ca pana bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti. Yathā yathā hi so attano appicchatāya appaṃ gaṇhāti, tathā tathā tassa vatte pasannā manussā bahū denti.
传说那位长老已成就大断烦恼，仅穿一片袈裟护住足部。他曾于无忧王时代，担任寺庙长老。当时人类见他过于邋遢，便说“尊者，请收拾外表”。长老答言：“既然我已成断烦恼的王者，僧团又受我领导，别人能做什么呢？”他将身躯伏于地，抓取高举长老的供养饭团顶回去。这样已断烦恼的人，不愿让人知晓其成就。如此节制的比库会结出不生财利，守护现有，不生恶心周旋供养者。愈是节制，心地愈欢喜，人众则多供养。
Aparopi catubbidho appiccho – paccayaappiccho, dhutaṅgaappiccho, pariyattiappiccho, adhigamaappicchoti. Tattha catūsu paccayesu appiccho paccayaappiccho nāma. So dāyakassa vasaṃ jānāti, deyyadhammassa vasaṃ jānāti, attano thāmaṃ jānāti. Yadi hi deyyadhammo bahu hoti, dāyako appamattakaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. Deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. Deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇeneva gaṇhāti.
还有四种不贪欲，称为条件不贪、断除衣钵不贪、经论不贪、学法不贪。四者中，以条件不贪为最重要。该者了知供养之主、所给法则及自己所需。若法则多，供养者偷懒给得少，则不贪欲者节制给少；若法则少，供养者爱大量施与，则不贪者节制收少；即使法与施皆多，了解自己所需程度，仍依量节制。
Dhutaṅgasamādānassa attani atthibhāvaṃ najānāpetukāmo dhutaṅgaappiccho nāma. Tassa vibhāvanatthaṃ imāni vatthūni – sosānikamahākumāratthero kira saṭṭhi vassāni susāne vasi, añño ekabhikkhupi na aññāsi. Tenevāha –
断除衣钵是指不知自身事理而欲持有衣钵，称为衣钵不贪。为体证此意，有下文：长老苏萨尼于六十年间修行隐居，孤僻不交他比库。如是说——
‘‘Susāne saṭṭhi vassāni, abbokiṇṇaṃ vasāmahaṃ;
“于苏萨尼六十年我单独修行；
Dutiyo maṃ na jāneyya, aho sosānikuttamo’’ti.
第二者不应称为『啊，最堪称为泣者』。
Cetiyapabbate dve bhātikattherā vasiṃsu. Kaniṭṭho upaṭṭhākena pesitaṃ ucchukhaṇḍikaṃ gahetvā jeṭṭhassa santikaṃ agamāsi ‘‘paribhogaṃ, bhante, karothā’’ti. Therassa ca bhattakiccaṃ katvā mukhavikkhālanakālo ahosi. So ‘‘alaṃ, āvuso’’ti āha. Kacci, bhante, ekāsanikatthāti? Āharāvuso, ucchukhaṇḍikanti paññāsa vassāni ekāsaniko samānopi dhutaṅgaṃ nigūhamāno paribhogaṃ katvā mukhaṃ vikkhāletvā puna dhutaṅgaṃ adhiṭṭhāya gato.
在佛塔山上有两位长老同住。年幼的侍者奉命带着浓密干柴，前往年长者所在之处说：『尊者，请用柴火。』长老用毕膳食后，到张口呼吸的时间。长老说道：『够了，善友。』侍者请问：『尊者，这是否为一次用坐？』答曰：『是的，善友。所谓浓密干柴，是指五十年间持守一次用坐，保持整洁的干柴，使用后松开口呼吸，再次整理干柴，继续前行。』
Yo pana sāketatissatthero viya bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho nāma. Thero kira ‘‘khaṇo natthīti uddesaparipucchāsu okāsaṃ akaronto kadā maraṇakkhaṇaṃ, bhante, labhissathā’’ti codito gaṇaṃ vissajjetvā kaṇikāravālikasamuddavihāraṃ gato. Tattha antovassaṃ theranavamajjhimānaṃ upakāro hutvā mahāpavāraṇāya uposathadivase dhammakathāya janapadaṃ khobhetvā gato.
若如萨盖德三长老中某位不愿展示其广博学识，这便称为学习的欲求浅薄。传说长老曾说：『片刻不存在』，在询问含义时不肯透露机会。受此启发，他离开僧团，前往用扁竹筑成的小舍安居。在那里，作为中年长老，发挥辅助作用。于大般涅槃节当天，讲解法义后离开该地区。
Yo pana sotāpannādīsu aññataro hutvā sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamappiccho nāma tayo kulaputtā (ma. ni. 1.325) viya ghaṭīkārakumbhakāro (ma. ni. 2.282 ādayo) viya ca. Imasmiṃ panatthe laddhāsevanena balavaalobhena samannāgato sekkhopi puthujjanopi appicchoti veditabbo.
若于初果圣者等中有一人不愿示知其已得初果状态，这即称为所得的渴求。如三位世系子一般，如陶罐匠人般。由此事看来，由于得法而生强烈贪欲者应被知晓，即便是童子或俗人亦同。
§64
64. Catutthe asantuṭṭhitāti asantuṭṭhe puggale sevantassa bhajantassa payirupāsantassa uppanno asantosasaṅkhāto lobho.
第六十四讲 於第四项不满足者：是指不满足的人对供养、保护和恭敬等生起的不满足的财欲。
§65
65. Pañcame santuṭṭhitāti santuṭṭhe puggale sevantassa bhajantassa payirupāsantassa uppanno alobhasaṅkhāto santoso. Santuṭṭhassāti itarītarapaccayasantosena samannāgatassa. So panesa santoso dvādasavidho hoti. Seyyathidaṃ – cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. Evaṃ piṇḍapātādīsu.
第六十五讲 关于第五项满足者：是指对供养、保护和恭敬等生起的无贪欲，谓感满足者。所谓满足，是依不同条件而生的满足。此满足有十二种，例如衣服得如所愿的满足、力量得如所愿的满足、形体得如所愿的满足等三种。如是于托钵等上。
Tassāyaṃ pabhedasaṃvaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā. So teneva yāpeti aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garuṃ cīvaraṃ pārupanto kilamati. So sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti. Ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti. So paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā pana cīvarāni labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ, idaṃ appalābhānaṃ hotū’’ti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti. Ayamassa cīvare yathāsāruppasantoso.
关于此差别的说明——这里，比库获得袈裟时，无论是漂亮的还是不漂亮的，他都用它穿着，不再换取别的，即使获得也不接受。他对所得到的袈裟满足知足。若遇精神疲弱或年老病患，穿着沉重粗糙的袈裟而感厌烦时，他与同伴比库共同交换袈裟，即使是较薄的，他也心满意足。此时他对所穿袈裟以实际能力感到满意。另有比库因缘良好而获得袈裟，他若获得了布料丰富、样式高雅的袈裟或多件袈裟，便心生分别念，言“这些是长老们久远出家的，教法圆满者所用，适合多闻者，适合病弱者，适合稀少获得者”而将旧袈裟或加工残馀弃除，新袈裟穿着，这样仍然心满意足。他对袈裟以类同的标准感到满足。
Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa piṇḍapāte yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati. So taṃ cīvaraṃ viya theracirapabbajitabahussutaappalābhagilānānaṃ datvā tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathāsāruppasantoso.
此处，比库若获得食饭，无论是粗劣的还是优良的，皆用其食，不求他人所施，获得食物也不取多。他对所得食饭以满足知足。若获得与自身体弱或病患不相称的食饭，因施主不善而感到不快时，他将其施主食饭给同行的比库，自己手中饱食，依修行而安心满足。对所施予食饭则以现有能力安心满足。另有比库获得丰富的优良食饭，他视之如袈裟所示，知道这些是长老久远出家、多闻广学、病弱及少得者所用，便将其作为余食或布施出去，自己仍食简朴素食，心满意足。他对投食者给予的食饭以类同的标准满足。
Idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ na domanassaṃ uppādeti, antamaso tiṇasanthārakenāpi yathāladdheneva tussati. Ayamassa senāsane yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti. Ayamassa senāsane yathābalasantoso.
此处，比库获得卧具，无论是舒适还是不舒适，用之不生喜悦或忧愁，甚至痢疾时用草席睡觉，也能安然满足。对所获卧具以满足知足。若获得不适合自身体力或病弱的卧具，体感不安时，将该卧具给同行比库，自己虽住在简陋卧具仍感安心满足。对已所获卧具以现有力量安心满足。
Aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati. So tāni cīvarādīni viya theracirapabbajitabahussutaappalābhagilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti. Ayamassa senāsane yathāsāruppasantoso. Yopi ‘‘uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa puna paṭibujjhato pāpavitakkā pātubhavantī’’ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasantopi santuṭṭhova hoti. Ayampissa senāsane yathāsāruppasantoso.
另有大德比库获得石窟、楼阁、茅屋等众多坚固卧具，他如法将其视作袈裟，用以布施给长期出家多闻、稀少受用病弱者，使他们居住安心满足。若有人考察后认为‘所谓最佳卧具，是放逸之处，坐者昏沉懈怠，沉睡过度，醒来时恶念滋生’，此人不喜欢这类卧具，便弃置而居于竹床、树根等简朴之所，也感安心满足。对这等卧具其满足标准同前。
Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati, teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa gilānapaccaye yathālābhasantoso. Yo pana telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā aññadeva vā pariyesitvā bhesajjaṃ karontopi santuṭṭhova hoti. Ayamassa gilānapaccaye yathābalasantoso.
此处，比库获得药物，无论苦涩还是美味，用所得药物治病，不再求他药，也不多占药品。他对自得药物以满足知足。若获得不适合自己体质或病情的药物，因施主不善而不悦时，将药物给予同行比库，自己手持药油或另觅他药施治，仍依修行安心满足。对自获药物以现有能力安心满足。
Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati. So taṃ cīvaraṃ viya theracirapabbajitabahussutaappalābhagilānānaṃ datvā tesaṃ ābhatena yena kenaci yāpentopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ – ‘‘gaṇhatha, bhante, yadicchaka’’nti vuccamāno ‘‘sacassa tesu aññatarenapi rogo vūpasammati, atha muttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karontopi paramasantuṭṭhova hoti. Ayamassa gilānapaccaye yathāsāruppasantoso. Imesaṃ pana paccekapaccayesu tiṇṇaṃ tiṇṇaṃ santosānaṃ yathāsāruppasantosova aggo.
另有大德比库获得大量优良药油、蜜等药物，他也将这些药物视如袈裟，布施给长期出家多闻、稀少受用、病患者，使其得用安心满足。有一比库，曾在一餐食中放置自由生长的药草以及四味甘甜草，劝请他人“尊者可以取用”，并说“这些药草可以缓解别处的病痛，且此药草是经佛陀所赞誉”，弃掉四味甘草而用此药草治病，因而极为满意。他对各种前因后果的满足标准均与此同样，且此满足为众中第一。
§66-67
66-67. Chaṭṭhasattamesu ayonisomanasikārayonisomanasikārā heṭṭhā vuttalakkhaṇāva. Sesamettha uttānatthamevāti.
第六、七两项「不正意念」的「不正念」是下文所说的特征。其余事相则如上文所述。
§68
68. Aṭṭhame asampajaññanti asampajānabhāvo, mohassetaṃ adhivacanaṃ. Asampajānassāti ajānantassa sammuḷhassa.
第八项「无正念」，称为「无正念身」，是指迷惑之意。所谓无正念者，即为无知迷乱之意。
§69
69. Navame sampajaññanti sampajānabhāvo, paññāyetaṃ nāmaṃ. Sampajānassāti sampajānantassa.
第九项「正念」，谓之「正念身」，意指有智慧明了之意。
§70
70. Dasame pāpamittatāti yassa pāpā lāmakā mittā, so pāpamitto. Pāpamittassa bhāvo pāpamittatā, tenākārena pavattānaṃ catunnaṃ khandhānamevetaṃ nāmaṃ. Vuttampi cetaṃ –
第十项「恶友」，谓与恶人交往者为恶友。恶友之身为恶友性，故此四蕴的流转名为恶友。此义亦有说：
‘‘Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā. Yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā. Ayaṃ vuccati pāpamittatā’’ti (vibha. 901).
「恶友的何义？是指那些不信、品行恶劣、不净、不洁、不智如蚊蝇者。对这些人之接触、伴随、交往、亲近、共享、参与、享受、获得、依赖，皆称为恶友。」(注疏901)
Vīriyārambhādivaggavaṇṇanā. · 精进发起等品之解释。