9. Pamādādivaggo · 9. 放逸等品义注
8. Kalyāṇamittatādivaggavaṇṇanā8. 善友等品释义
§71
71. Aṭṭhamassa paṭhame kalyāṇamittatāti kalyāṇā mittā assāti kalyāṇamitto, tassa bhāvo kalyāṇamittatā. Sesaṃ vuttapaṭipakkhanayena veditabbaṃ.
第七十一章。第一条中所谓善友，即善友们，称为善伴侣，其本质即为善友之法。其余内容应依经文相应语境推知理解。
§72-73
72-73. Dutiye anuyogoti yogo payogo. Ananuyogoti ayogo appayogo. Anuyogāti anuyogena. Ananuyogāti ananuyogena. Kusalānaṃ dhammānanti catubhūmakakusaladhammānaṃ. Tatiyaṃ uttānatthameva.
第七十二至七十三条。所谓第二项接续，意指连接或联结；所谓非接续，意指不联结或不连接。接续即通过连接实现，非接续即无连接而存在。所谓善法，是指四种基础善法。第三条同样指向崇高之义。
§74
74. Catutthe bojjhaṅgāti bujjhanakasattassa aṅgabhūtā satta dhammā. Yāya vā dhammasāmaggiyā so bujjhati, sammohaniddāto vā vuṭṭhāti, catusaccadhammaṃ vā sacchikaroti. Tassā bodhiyā aṅgabhūtātipi bojjhaṅgā. ‘‘Bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā, bodhāya saṃvattantīti bojjhaṅgā’’ti (paṭi. ma. 2.17). Evaṃ panetaṃ padaṃ vibhattameva.
第七十四条。所谓第四觉支，即觉知者所具的七个组成部分。通过这些法令觉知得以生起，由法的调和而觉醒，或由迷惑的镇息而觉醒，或实现四谛法。此皆为觉悟的因缘，因此亦为觉支。所谓觉支为何？即为『觉解』、『思惟』、『证悟』、『成就』及『成就觉性』的四个阶段之觉支（处）。（释论 第二卷第17页）此一术语即如此细致分析。
§75
75. Pañcame bhāvanāpāripūriṃ gacchantīti iminā padena bojjhaṅgānaṃ yāthāvasarasabhūmi nāma kathitā . Sā panesā catubbidhā hoti – vipassanā, vipassanāpādakajjhānaṃ, maggo, phalanti. Tattha vipassanāya uppajjanakāle bojjhaṅgā kāmāvacarā honti, vipassanāpādakajjhānamhi uppajjanakāle rūpāvacaraarūpāvacarā, maggaphalesu uppajjanakāle lokuttarā. Iti imasmiṃ sutte bojjhaṅgā catubhūmakā kathitā.
第七十五条。第五条述及修习圆满，谓之觉支达成熟土。此处所指觉支共有四种：内观觉支，内观觉支是禅那之门径，正道，以及果报。于内观觉支生起之际，觉支多为欲界色界无色界之属；于内观禅那生起之时，其觉支属色界色无色界；于道果生起之时，其觉支属出世间之慧。此经文中觉支被称为四种基础觉支。
§76
76. Chaṭṭhassa aṭṭhuppattiko nikkhepo. Aṭṭhuppattiyaṃ hetaṃ nikkhittaṃ, sambahulā kira bhikkhū dhammasabhāyaṃ sannisinnā. Tesaṃ antare bandhulamallasenāpatiṃ ārabbha ayaṃ kathā udapādi, ‘‘āvuso, asukaṃ nāma kulaṃ pubbe bahuñātikaṃ ahosi bahupakkhaṃ, idāni appañātikaṃ appapakkhaṃ jāta’’nti. Atha bhagavā tesaṃ cittācāraṃ ñatvā ‘‘mayi gate mahatī desanā bhavissatī’’ti ñatvā gandhakuṭito nikkhamma dhammasabhāyaṃ paññattavarabuddhāsane nisīditvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti āha. Bhagavā aññā gāmanigamādikathā natthi, asukaṃ nāma kulaṃ pubbe bahuñātikaṃ ahosi bahupakkhaṃ, idāni appañātikaṃ appapakkhaṃ jātanti vadantā nisinnamhāti. Satthā imissā aṭṭhuppattiyā appamattikā esā, bhikkhave, parihānīti idaṃ suttaṃ ārabhi.
第七十六条。第六条为八论之起始。八论起因被提出，因多比库集集会中。其间谈及青春马拉将军，言曰：『朋友们，昔日不善名家族，人数众多阵营广阔，如今却小众且稀少』。佛亦洞察诸人心行，谓『当我离世，此宣说将大成』。佛于净香山出世，坐于正法讲坛，谓『诸比库，现今集会中而进行此语』。无他族乡村议论，唯有人言不善家族由众盛变为稀少。佛欲借此八论，犹如疗疾之药，谓之此经起首。
Tattha appamattikāti parittā parittappamāṇā. Etāya hi parihāniyā saggato vā maggato vā parihāni nāma natthi, diṭṭhadhammikaparihānimattameva etanti āha. Etaṃ patikiṭṭhanti etaṃ pacchimaṃ etaṃ lāmakaṃ. Yadidaṃ paññāparihānīti yā esā mama sāsane kammassakatapaññāya jhānapaññāya vipassanāpaññāya maggapaññāya phalapaññāya ca parihāni, esā pacchimā, esā lāmakā, esā chaḍḍanīyāti attho.
此处所谓稀少，乃微少之意。因少故无损，如天界或圣道因果不损，仅此罕有损坏。佛谓此不损即为最高真理见损坏。此为前、中、后示。所谓智慧被损，即指在我教法中辨识业力智慧、禅定智慧、观照智慧、圣道智慧及果报智慧之损坏，此为末劫堕落含义，故应放弃。
§77
77. Sattamampi aṭṭhuppattiyameva kathitaṃ. Dhammasabhāyaṃ kira nisinnesu bhikkhūsu ekacce evaṃ āhaṃsu – ‘‘asukaṃ nāma kulaṃ pubbe appañātikaṃ appapakkhaṃ ahosi, idāni taṃ bahuñātikaṃ bahupakkhaṃ jāta’’nti. Kaṃ sandhāya evamāhaṃsūti? Visākhaṃ upāsikaṃ vesālike ca licchavī. Satthā tesaṃ cittācāraṃ ñatvā purimanayeneva āgantvā dhammāsane nisinno ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchi. Te yathābhūtaṃ kathayiṃsu. Satthā imissā aṭṭhuppattiyā imaṃ suttaṃ ārabhi. Tattha appamattikāti taṃ sampattiṃ nissāya saggaṃ vā maggaṃ vā sampattānaṃ abhāvato parittā. Yadidaṃ paññāvuddhīti kammassakatapaññādīnaṃ vuddhi. Tasmāti yasmā ñātīnaṃ vuddhi nāma diṭṭhadhammikamattā appā parittā, sā saggaṃ vā maggaṃ vā pāpetuṃ asamatthā, tasmā. Paññāvuddhiyāti kammassakatādipaññāya vuddhiyā.
第七亦述八事因缘。传说在法会中，比库众中有几位如此说：“‘昔时家族贫乏，毫无亲族，且无助力，现今则亲族众多，势力强盛。’”缘何如此说？是指维萨迦娑摩尼女居士，于迦尸国利叉族中。世尊经其心行了知，先行来到，坐于法座，问比库们：“现在你们坐着，是因何事？”他们照实答言。世尊于是凭此八因缘宣说此经。其中“appamattikatā”即因缘成立者为不足者，因诸成就无或天道或道果的缺失。此为智慧增长者，即由业缘智慧等之增长。故此亲族增长，虽目为增长，实则在所见上不足，不能得天道或道果也。此即智慧增长，谓业缘智等增长也。
§78
78. Aṭṭhamampi aṭṭhuppattiyameva kathitaṃ. Sambahulā kira bhikkhū dhammasabhāyaṃ sannisinnā mahādhanaseṭṭhiputtaṃ ārabbha ‘‘asukaṃ nāma kulaṃ pubbe mahābhogaṃ mahāhiraññasuvaṇṇaṃ ahosi, taṃ idāni appabhogaṃ jāta’’nti kathayiṃsu. Satthā purimanayeneva āgantvā tesaṃ vacanaṃ sutvā imaṃ suttaṃ ārabhi.
第八亦述八事因缘。传说众多比库坐在法会中，有大富长者之子起头言曰：“昔时家族贫乏，财货、黄金、宝物甚盛，现今则财少物薄。”世尊依其心行预先来，闻其言辞，开始宣说此经。
§79
79. Navamampi aṭṭhuppattiyameva vuttaṃ. Dhammasabhāyaṃ kira sannisinnā bhikkhū kākavaliyaseṭṭhiñca puṇṇaseṭṭhiñca ārabbha ‘‘asukaṃ nāma kulaṃ pubbe appabhogaṃ ahosi, taṃ idāni mahābhogaṃ jāta’’nti kathayiṃsu. Satthā purimanayeneva āgantvā tesaṃ vacanaṃ sutvā imaṃ suttaṃ ārabhi. Sesaṃ imesu dvīsupi heṭṭhā vuttanayeneva veditabbaṃ.
第九亦述八事因缘。传说坐于法会的比库们及鸟族贵人蒲纳与鸭族贵人起头言曰：“昔时家族贫乏，财物薄弱，现今则富盛。”世尊凭其心行预先来，闻其言辞而开始宣说此经。后文该等二种怨恨，依所说之文应当了知。
§80
80. Dasamampi aṭṭhuppattiyaṃ vuttaṃ. Dhammasabhāyaṃ kira bhikkhū kosalamahārājānaṃ ārabbha ‘‘asukaṃ nāma kulaṃ pubbe mahāyasaṃ mahāparivāraṃ ahosi, idāni appayasaṃ appaparivāraṃ jāta’’nti kathayiṃsu. Bhagavā purimanayeneva āgantvā tesaṃ vacanaṃ sutvā imaṃ dhammadesanaṃ ārabhi. Sesaṃ vuttanayeneva veditabbanti.
第十亦述八事因缘。传说坐在法会中的比库们，有迦尸国大王族子言曰：“昔时家族崇高富有，人员众多，而今则衰微减少。”世尊依其心行预先到来，闻其说辞，开始宣说此法语。后文依所说文当了知。
Kalyāṇamittatādivaggavaṇṇanā. · 善友等品释义。