15. Aṭṭhānapāḷi · 15. 不可能部复注
16. Ekadhammapāḷi16. 一法品
(16) 1. Ekadhammapāḷi-paṭhamavaggavaṇṇanā(16) 1. 一法品·初品释
§296
296. Ekadhammapāḷivaṇṇanāyaṃ idha dhamma-saddo sabhāvattho ‘‘kusalā dhammā’’tiādīsu viyāti āha – ‘‘ekasabhāvo’’ti. Ekantenāti ekaṃsena, avassanti attho. Vaṭṭeti saṃsāravaṭṭe. Nibbindanatthāyāti anabhiramanatthāya. Virajjanatthāyāti arajjanatthāya. Virajjanāyāti palujjanāya. Tenevāha – ‘‘vigamāyā’’ti. Rāgādīnaṃ nirodhāyāti maggañāṇena rāgādīnaṃ nirodhanatthāya. Maggañāṇena nirodhanaṃ nāma accantaṃ appavattikaraṇanti āha – ‘‘appavattikaraṇatthāyā’’ti. Yathā khādanīyassa mukhe katvā khādanaṃ nāma yāvadeva ajjhoharaṇatthaṃ, evaṃ rāgādīnaṃ nirodhanaṃ vaṭṭanirodhanatthamevāti vuttaṃ – ‘‘vaṭṭasseva vā nirujjhanatthāyā’’ti. Yasmā kilesesu khīṇesu itaraṃ vaṭṭadvayampi khīṇameva hoti, tasmā mūlameva gaṇhanto ‘‘upasamāyāti kilesavūpasamanatthāyā’’ti āha. Saṅkhatadhammānaṃ abhijānanaṃ nāma tattha lakkhaṇattayāropanamukhenevāti āha – ‘‘aniccādi…pe… abhijānanatthāyā’’ti. Sambujjhitabbāni nāma cattāri ariyasaccāni tabbinimuttassa ñeyyassa abhāvato. ‘‘Catunnaṃ saccānaṃ bujjhanatthāyā’’ti vatvā tayidaṃ bujjhanaṃ yassa ñāṇassa vasena ijjhati, tassa ñāṇassa vasena dassetuṃ – ‘‘bodhi vuccatī’’tiādi vuttaṃ. Appaccayanibbānassāti amatadhātuyā.
第296条。关于《一法藏注》的释义，此处对“善法”（即“善法”等多种说法）中“法”一词的本质说明为“唯一的本质”。词义解释如下：’唯一的‘指专一的，‘存在’指持续不退转的状态。‘轮回’说明为流转不息的轮回。‘厌离目的’即是因为不满意而产生的远离。‘消失目的’指灭尽、不染污的缘故。由此说为‘断绝’，即无余灭。关乎“贪等烦恼的断除”，凭借觉知之道，是断烦恼的目的。以觉知之道断除根本烦恼，其功能是彻底断绝。譬如把食物放入口中，只要能吞咽即止，烦恼断除也是如此，断除即是消止。由于烦恼既断，其他轮回现象亦断，因此以根本为准故说‘平息烦恼’。关于‘有为法识别’，即基于其特性，才能加以认知，因此提出‘无常等识别’。应当觉知者是四圣谛，因缺乏证悟而不能认知。为使对四谛的认知得以生起，对此认知本身用‘觉知’一词描述，依此智慧显示称作‘觉悟’。所谓进入涅槃，是指进入不生不灭的无死法界。
Ussāhajananatthanti kammaṭṭhāne abhiruciuppādanāya. Visakaṇṭakoti guḷassa vāṇijasamaññā. ‘‘Kismiñci dese desabhāsā’’ti keci. Ucchuraso samapākapakko cuṇṇādīhi missetvā piṇḍīkato guḷo, apiṇḍīkato phāṇitaṃ. Pākavisesena khaṇḍakhaṇḍasedito khaṇḍo, malābhāvaṃ āpanno sakkarā.
“出发精进”是指在修行法门中对努力产生兴趣之意。‘荆棘’一词比喻如同交易糖块的商人。‘在何地，何方言中’指在一定地域和语境。‘蜂蜜味道’经制成粉末或搅拌混合，经压制的糖块，有时松散而致使结块，出现变质现象称为‘糖蜜’。
Saratīti sati. Anu anu saratīti anussati, anu anurūpā satītipi anussati. Duvidhaṃ hotīti payojanavasena duvidhaṃ hoti. Cittasampahaṃsanatthanti pasādanīyavatthusmiṃ pasāduppādanena bhāvanācittassa paritosanatthaṃ. Vipassanatthanti vipassanāsukhatthaṃ. Upacārasamādhinā hi citte samāhite vipassanāsukhena ijjhati. Cittuppādoti bhāvanāvasena pavatto cittuppādo . Upahaññati patihaññati paṭikūlattā ārammaṇassa. Tato eva ukkaṇṭhati, kammaṭṭhānaṃ riñcati, nirassādo hoti bhāvanassādassa alabbhanato. Pasīdati buddhaguṇānaṃ pasādanīyattā. Tathā ca kaṅkhādicetokhilābhāvena vinīvaraṇo hoti. Dametvāti nīvaraṇanirākaraṇena nibbisevanaṃ katvā. Evaṃ kammaṭṭhānantarānuyuñjanena cittaparidamanassa upamaṃ dassento, ‘‘katha’’ntiādimāha.
“善思忆”即念。‘连续不断的念’是追忆、持续忆念，‘顺应的念’指顺境相应的念头。其有二，即依目的而分。有利于清净宜于生起平静之心。念能培养心之安定，乃修习安忍的基础。“观”是表示观智乐的修习；聚定状态下，念能生起观行悦乐。由修习法而生的心起，即称为“心生起”。“破坏”是指转变成相反的境界，破坏不合意的对象。进而心生焦虑、不安，修习法受阻甚至失落。亦因对佛陀功德的安慰生起信心。疑虑妄想等则生妨碍。所谓“驯服”，即以破除妨碍为目的加以制伏。以禅定等圣法作为修习业的训练，对心之迟缓的制伏举“如何”等为例加以阐述。
Ko ayaṃ…pe… anussarīti ko ayaṃ mama abbhantare ṭhatvā anussari. Pariggaṇhantoti bāhirakaparikappitassa anussarakassa sabbaso abhāvadassanametaṃ. Tenāha – ‘‘na añño kocī’’ti. Disvāti pariyesananayena vuttappakāraṃ cittameva anussarīti disvā sabbampetanti etaṃ hadayavatthuādippabhedaṃ sabbampi. Idañca rūpaṃ purimañca arūpanti idaṃ ruppanasabhāvattā rūpaṃ, purimaṃ ataṃsabhāvattā arūpanti saṅkhepato rūpārūpaṃ vavatthapetvā. Pañcakkhandhe vavatthapetvāti yojanā. Sambhāvikāti samuṭṭhāpikā. Tassāti samudayasaccassa. Nirodhoti nirodhanimittaṃ. Appanāvāroti yathāraddhāya desanāya nigamanavāro.
“谁是……追忆者”是指谁在我心中建立而起追忆。‘分析’即显现那些在外内环境中产生追忆者的现象，该现象并不完全常在，因此说“不他者”。‘见’是说以观察探求的方法，指的是其指向的心，因而连全部都涵盖。此处讲述心之所染及其对色法与非色法的区分。以五蕴及其组成作简说。‘潜在’表示未显现已生的状态。‘它’指圣谛的起灭。‘断除’指涅槃的缘起。‘不障碍’意谓依正法理切实的弘法不受阻碍。
§297
297.Eseva nayoti iminā yvāyaṃ ‘‘taṃ paneta’’ntiādinā atthanayo buddhānussatiyaṃ vibhāvitoti atidisati, svāyaṃ atideso payojanavasena navasupi anussatīsu sādhāraṇavasena vuttopi ānāpānassatiādīsu tīsu vipassanatthāneva hontīti iminā apavādena nivattitoti tāsaṃ ekappayojanatāva daṭṭhabbā. Dhamme anussati dhammānussatīti samāsapadavibhāgadassanampi vacanatthadassanapakkhikamevāti āha – ‘‘ayaṃ panettha vacanattho’’ti. Dhammaṃ ārabbhāti hi dhammassa anussatiyā visayabhāvadassanametaṃ. Esa nayo sesesupi. Sīlaṃ ārabbhāti attano pārisuddhisīlaṃ ārabbha. Cāgaṃ ārabbhāti attano cāgaguṇaṃ ārabbha. Devatā ārabbhāti ettha devatāguṇasadisatāya attano saddhāsīlasutacāgapaññāsu devatāsamaññā. Bhavati hi taṃsadisepi tabbohāro yathā ‘‘tāni osadhāni, esa brahmadatto’’ti ca. Tenāha – ‘‘devatā sakkhiṭṭhāne ṭhapetvā’’tiādi. Tattha devatā sakkhiṭṭhāne ṭhapetvāti ‘‘yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena, yathārūpena sutena, yathārūpena cāgena, yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī’’ti evaṃ devatā sakkhiṭṭhāne ṭhapetvā. Assāsapassāsanimittaṃ nāma tattha laddhabbappaṭibhāganimittaṃ. Gatāti ārammaṇakaraṇavasena upagatā pavattā.
第297条。这里说“以此方法”等，“此处的‘那句子’及其后词连用”，乃说明佛对法的追忆加以区分，提示对觉知三支行——入出息念等三者是观修之三处。故以此断为非，视为对它法的批驳，指出对二乘及声闻别乘法修习单一场所的限制性。此处关于“法之追忆”，指出这是合成语气分辨明了，如说“此处的辞义”，此明法境界之悠远。法之追忆的起始意味着对自己戒净之开始，布施功德之开始，天人修福之开始。举例说“诸药，布勒纳 Brahmadatta”，由此称“天人在证点设立”，谓天人具相应清净信戒布施智慧而生，并不断生起相应之信。‘呼吸相’名为气息进出，当其起时为缘起之缘。’已到‘是指出缘起所生现象已生“已具时相”。
Upasammati ettha dukkhanti upasamo, nibbānaṃ. Accantameva ettha upasammati vaṭṭattayanti accantūpasamo, nibbānameva. Khiṇoti khepeti kileseti khayo, ariyamaggo. Te eva upasametīti upasamo, ariyamaggo eva. Khayo ca so upasamo cāti khayūpasamo. Tatracāyaṃ upasamo dhammo evāti dhammānussatiyā upasamānussati ekasaṅgahoti? Saccaṃ ekasaṅgaho dhammabhāvasāmaññe adhippete, saṅkhatadhammato pana asaṅkhatadhammo sātisayo uḷāratamapaṇītatamabhāvatoti dīpetuṃ visuṃ nīharitvā vuttaṃ. Imameva hi visesaṃ sandhāya bhagavā – ‘‘dhammānussatī’’ti vatvāpi upasamānussatiṃ avoca anussarantassa savisesaṃ santapaṇītabhāvena upaṭṭhānato. Evañca katvā idha khayūpasamaggahaṇampi samatthitanti daṭṭhabbaṃ. Yatheva hi samānepi lokuttaradhammabhāve ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’tiādivacanato (itivu. 90) maggaphaladhammehi nibbānadhammo sātisayo, evaṃ phaladhammato maggadhammo kilesappahānena acchariyadhammabhāvato, tasmā accantūpasamena saddhiṃ khayūpasamopi gahitoti daṭṭhabbaṃ. Vipassanatthāneva hontīti kasmā vuttanti? ‘‘Ekantanibbidāyātiādivacanato’’ti keci, taṃ akāraṇaṃ buddhānussatiādīsupi tathā desanāya āgatattā. Yathā pana buddhānussatiādīni kammaṭṭhānāni vipassanatthāni honti, nimittasampahaṃsanatthānipi honti, na evametāni, etāni pana vipassanatthānevāti tathā vuttaṃ.
“安住”此处指苦的息灭，即涅槃。真正的安住是轮回之彻底息灭，圣道的灭尽。‘断’即意义上‘将恶法抛弃’，是圣道。此安住即是断，称为‘断灭安住’。是故此处所言的断尽即安住，故无需其他称谓。针对佛对法的追忆，说明了安住追忆的特殊精纯之处，从而对断灭安住加以说明。正如类似他处讲法言“无论诸法为有为或非为，皆以涅槃果德为第一”，并以因缘果德说明断灭安住。探讨为何此地说“专注于觉厌”等，为指出佛追忆相关修行虽属于观修，但都具备观智乐之要义，不可互相等同，此处分明。
Paṭhamavaggavaṇṇanā niṭṭhitā. · 初品释已毕。
16. Ekadhammapāḷi
16. 一法藏论
(16) 2. Ekadhammapāḷi-dutiyavaggavaṇṇanā(16) 2. 一法品·第二品释
§298
298. Micchā passati tāya, sayaṃ vā micchā passati, micchādassanameva vā tanti micchādiṭṭhi, yaṃ kiñci viparītadassanaṃ. Tenāha – ‘‘dvāsaṭṭhividhāyā’’tiādi . Micchādiṭṭhi etassāti micchādiṭṭhiko. Tassa micchādiṭṭhikassa.
298. 对于错误见，有二种情况：一是他人持有错误见，二是自己持有错误见；而错误见本质即是一切与真实相反的见解。对此有言——『六十二种法门』等。所谓错误见，即是错误见者，及其所持的错误见。
§299
299. Sammā passati tāya, sayaṃ vā sammā passati, sammādassanamattameva vā tanti sammādiṭṭhi. Pañcavidhāyāti kammassakatājhānavipassanāmaggaphalavasena pañcavidhāya. Tattha jhānacittuppādapariyāpannaṃ ñāṇaṃ jhānasammādiṭṭhi, vipassanāñāṇaṃ vipassanāsammādiṭṭhi.
299. 对于正见，有二种情况：一是他人持有正见，二是自己持有正见；而正见本质即是五种通过业力、禅那、观智之道及其果报而生的正确见解。此中禅那境界产生的智慧，谓之禅那正见；观智所生智慧，谓之观智正见。
§302
302. Pañcasu khandhesu ‘‘nicca’’ntiādinā pavatto anupāyamanasikāro.
302. 当说明五蕴时，以『常』等词故意引起不正确的注意。
§303
303. ‘‘Anicca’’ntiādinā pavatto upāyamanasikāro. Yāva niyāmokkamanāti yāva micchattaniyāmokkamanā. Micchattaniyāmokkamananayo pana sāmaññaphalasuttavaṇṇanāyaṃ taṭṭīkāya ca vuttanayeneva veditabbo.
303. 以『无常』等词故意引起不正确的注意。所谓不变的，实际上指的是对错误法不正确依止。至于错误法依止应依据通常果报经论和本注疏中所述理解。
§304
304.Ayaṃ tividhā saggāvaraṇā ceva hotīti kammapathappattiyā mahāsāvajjabhāvato vuttaṃ. Saggāvaraṇāya hontiyā maggavibandhakabhāve vattabbameva natthīti vuttaṃ – ‘‘maggāvaraṇā cā’’ti. ‘‘Sassato loko’’tiādikā dasavatthukā antaggāhikā micchādiṭṭhi. Maggāvaraṇāva hoti viparītadassanabhāvato, na saggāvaraṇā akammapathapattitoti adhippāyo. Idaṃ pana vidhānaṃ paṭikkhipitvāti viparītadassanañca na maggāvaraṇañcāti viruddhametaṃ uddhammabhāvato. Tathā hi sati appahīnāya eva sakkāyadiṭṭhiyā maggādhigamena bhavitabbanti adhippāyena yathāvuttavidhānaṃ paṭikkhipitvā. ‘‘Na saggāvaraṇā’’ti saggūpapattiyā avibandhakattaṃ vadantehi diṭṭhiyā saggāvahatāpi nāma anuññātā hotīti taṃ vādaṃ paṭikkhipantena ‘‘diṭṭhi nāma saggaṃ upanetuṃ samatthā nāma natthī’’ti vuttaṃ. Kasmā? Ekantagarutarasāvajjabhāvato. Tenāha – ‘‘ekantaṃ nirayasmiṃyeva nimujjāpetī’’tiādi.
304. 此处明示三种天上覆蔽（障蔽），据业道果报之学理，为大恶道所说。所称天上覆蔽，为道途障碍而非天上障碍。据说存在“四十法”等十项内容属内入见系错误见。所谓天上覆蔽因错误见对世间相反之见而起，而非因不依业道果报之理。故若否定此义，谓错误见既非天上覆蔽且相反者也，是上下违背之论。实则正念若未弃，则应依常见理论，以我见脱离而得到道。所谓非天上覆蔽者，根据天上生成说中无碍说称，即使有见障，也不妨碍入天，故持此论者被反驳说：“见本不可能引入天界。”故此见以大恶道业报急重特性明说，如所言：“将专沉于地狱中”等。
§305
305.Vaṭṭaṃviddhaṃsetīti maggasammādiṭṭhi kilesavaṭṭaṃ kammavaṭṭañca viddhaṃseti. Vipākavaṭṭaṃ kā nu viddhaṃseti nāma. Evaṃ pana attano kāraṇena viddhastabhavaṃ phalasammādiṭṭhi paṭibāhatīti vuttaṃ avasaradānato. Iccetaṃ kusalanti arahattaṃ pāpetuṃ sace sakkoti, evametaṃ vipassanāya paṭisandhianākaḍḍhanaṃ kusalaṃ anavajjaṃ. Satta bhave detīti sotāpattimaggassa paccayabhūtā vipassanāsammādiṭṭhi tassa puggalassa satta bhave deti. Evamayanti pañcavidhampi sammādiṭṭhiṃ sandhāya vuttaṃ. Tenāha – ‘‘lokiyalokuttarā sammādiṭṭhi kathitā’’ti. Imasmiṃ panattheti ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmī’’tiādinā vutte gatimaggasaṅkhāte atthe. ‘‘Sugatiṃ saggaṃ lokaṃ upapajjantī’’ti vuttattā ‘‘lokikā bhavanipphādikāva veditabbā’’ti vuttaṃ.
305.称为轮中被刺者者，谓正见如轮刺五盖轮及业轮中之刺。至于果报轮，谁人能刺之？据说由自身因缘而被刺者谓之生死轮之刺者，果正见随之而现。此乃缘定时机所致。此谓善者，如果欲成阿拉汉，若能如是，亦复此般破除习气的善妙观，正无瑕疵。谓七有显现，即断流之道之依，此般正见于此人，七有之间现起。如此解释乃因五种正见而成立是故，谓之“世间与出世间正见已被略说”。此谓在此事上，称“比库们，我未曾观察其他一法”，意指道途已述清。又有曰“升入善趣天界世界”，则称“世间因缘现象应如此知”。
§306
306.Yathādiṭṭhīti atthabyāpanicchāyaṃ yathā-saddo, tena uttarapadatthappadhāno samāsoti āha – ‘‘yā yā diṭṭhī’’ti. Tassā tassā anurūpanti taṃtaṃdiṭṭhianurūpanti attho. Samattanti anavasesaṃ. Tenāha – ‘‘paripuṇṇa’’nti. Samādinnanti ādimajjhapariyosānesu samaṃ ekasadisaṃ katvā ādinnaṃ gahitaṃ anissaṭṭhaṃ. Tadetanti yadetaṃ ‘‘yañceva kāyakamma’’ntiādinā vuttaṃ, tadetaṃ kāyakammaṃ. Yathādiṭṭhiyaṃ ṭhitakāyakammanti yā pana diṭṭhi ‘‘natthi tatonidānaṃ pāpa’’ntiādinā pavattā, tassaṃ diṭṭhiyaṃ ṭhitakassa ṭhitamattassa anissaṭṭhassa taṃdiṭṭhikassa kāyakammaṃ. Diṭṭhisahajātaṃ kāyakammanti tassa yathādiṭṭhikassa paresaṃ hatthamuddādinā viññāpanakāle tāya diṭṭhiyā sahajātaṃ kāyakammaṃ. Na cettha vacīkammāsaṅkā uppādetabbā pāṇaghātādīnaṃyeva adhippetattā. Diṭṭhānulomikaṃ kāyakammanti yathā paresaṃ pākaṭaṃ hoti, evaṃ diṭṭhiyā anulomikaṃ katvā pavattitaṃ kāyakammaṃ. Tenāha – ‘‘samādinnaṃ gahitaṃ parāmaṭṭha’’nti. Tatthātiādi suviññeyyameva. Eseva nayoti iminā yathāvuttāya diṭṭhiyā ṭhitavacīkammaṃ, diṭṭhisahajātaṃ vacīkammaṃ, diṭṭhānulomikaṃ vacīkammanti tividhaṃ hotīti evamādi atidisati. Micchādiṭṭhikassāti kammapathappattāya micchādiṭṭhiyā micchādiṭṭhikassa. ‘‘Yāya kāyaci micchādiṭṭhiyā micchādiṭṭhikassa sato’’ti apare.
306.“如所见”即意旨对义之究竟把握，如此语尾强调真谛之主要性质，成语合成谓“所有视见”。各视见相应其意义，俱全无遗故，谓之“圆满”。含盖起始至中终，均等统一，彼谓“圆满”，以若干行为之整体为握，未偏亦无杂异。此即所谓“所论行为”。谓如“及至身业”等语所指，乃此身业事例。基于视见所立，断恶无缘观点而实际发生行是身业。所谓身业生于视见，应和其视见者，在视见持有之坚实和不变性中，行亦然。当持之身业，乃与视见生成之同类身业。此起故非口语行为，尤指恶杀行，必非。所谓依视行为，即令他明了之依顺行，是此视见随行之行为。谓之“圆满所握极微事物”。其意极易洞明。此即三种：视见为主体之口语行为、随视生成之口语行为及顺视之口语行为，如此多次详列三类。谓误见者，则为错失正道，一错即成误见者。如“借不正见身体行为”，与误见者同等。
Diṭṭhisahajātāti yathāvuttāya diṭṭhiyā sahajātā cetanā. Esa nayo sesapadesupi. Patthanāti ‘‘idaṃ nāma kareyya’’nti taṇhāpatthanā. Cetanāpatthanānaṃ vasenāti yathāvuttadiṭṭhigatanissitacetasikanikāmanānaṃ vasena. Cittaṭṭhapanāti cittassa paṇidahanā. Phassādayoti cetanādiṭṭhitaṇhādivinimuttā phassādidhammā. Yasmā diṭṭhi pāpikā, tasmā tassa puggalassa sabbe te dhammā aniṭṭhāya…pe… saṃvattantīti yojanā. Purimassevāti tittakapadasseva . Tittakaṃ kaṭukanti ca ubhayaṃ idha aniṭṭhapariyāyaṃ daṭṭhabbaṃ ‘‘pacchā te kaṭukaṃ bhavissatī’’tiādīsu viya.
因视见所生者，是以视见为基础之意志行为。此理适用复合意义之词。如“欲令作此”，谓渴爱之发起。此意志发起，即视见依止于心之意愿。所谓心点燃，意指心火燃烧。所谓触等事，即由诸意志视见及渴爱等解脱，触及诸事理。因视见恶劣故，此人诸法皆生恶果而不美善。此语为比喻。谓以往亦如微毒之语，微毒为苦因，故谓今后将生苦果，故名毒。
Amboyanti ambo ayaṃ. Tameva pūjanti tameva pubbe laddhaparisiñcanadānādipūjaṃ. Nivesareti pavisiṃsu. Asātasannivāsenāti amadhuranimbamūlasaṃsaggena.
水者乃水，是为恭敬者，亦为其先得之供养洗净所敬礼者。所谓进入，即入之意。所谓邻近住宿，乃指与甘甜无杂之树根相依。
Taṃ pana paṭikkhipitvā…pe… vuttanti sabbāpi micchādiṭṭhi ekantasāvajjattā aniṭṭhāya dukkhāya saṃvattatīti adhippāyena vuttaṃ. Anantarasutteti dasamasutte. Yojetvā veditabbānīti navamasutte viya yojetvā veditabbāni. Cittaṭṭhapanāva patthanāti ettha paṇidhi cāti vattabbaṃ.
放下彼故……如是说，谓一切误见皆属断见，必生苦难，盖此经中明证。所谓无间经乃十部经之一，谓于经中皆应归纳检验。所谓意念点燃欲之入时，实为定向之信。此处谓意念点燃即如奉献般，故应知之。
Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品释已毕。
16. Ekadhammapāḷi
第十六章 一法经文
(16) 3. Ekadhammapāḷi-tatiyavaggavaṇṇanā(16) 3. 一法品·第三品释
§308
308. Tatiyassa paṭhame ayāthāvadiṭṭhikoti aniccādibhāvesu dhammesu niccātiādinā uppannadiṭṭhiko. Tenāha – ‘‘tāyeva micchādiṭṭhiyā viparītadassano’’ti saddhammāti ettha santo pasattho sundaro dhammo, yo manussadhammotipi vuccati. Tato hi micchādiṭṭhiko paraṃ vuṭṭhāpeyya, na ariyadhammato. Tenāha – ‘‘dasakusalakammapathadhammato’’ti. Evarūpāti iminā pāthikaputtādike saṅgaṇhāti.
第三，初品中所谓的不正见者，是对无常等法的错误见解，将常等观念强加于无常等法。对此有言：『就是那些错误见，见法相反。』此处正法乃指清净通达、庄严美妙的法门，此法亦称为人间法。故错误见者不应鼓吹于圣法之上。故言：『出于十善业道的法则。』此等情形，据此对如辈之徒（如俗子）等加以聚合观念。
§309
309.Sabbaññubodhisattoti sabbaññubhāgī bodhisatto. Ādi-saddena pūritapāramikā paccekabodhisattā ekaccasāvakabodhisattā ca saṅgayhanti.
第三百零九条，全知菩萨者，即具足一切知识之菩萨。加上前缀表示圆满，谓完成度极高的菩萨。独觉菩萨及有些弟子菩萨亦涵盖其中。
§310
310.Paramāti mahāsāvajjabhāvena paramā, ukkaṃsagatāti attho. Tesanti ānantariyakammānaṃ. Paricchedoti vipākavasena pariyosānaṃ. Vaṭṭassa mūlaṃ, tato taṃsamaṅgīpuggalo vaṭṭassa khāṇūti vuccati. Tenāha – ‘‘tāyā’’tiādi. Tañce gāhaṃ na vissajjeti, tassa punapi tabbhāvāvahattā vuttaṃ – ‘‘bhavato vuṭṭhānaṃ natthī’’ti, na pana sabbaso vuṭṭhānassa abhāvato. Yādise hi paccaye paṭicca ayaṃ taṃ dassanaṃ okkanto puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ. Akusalañhi nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya mahābalaṃ. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā, na ca micchattaniyāmo accantiko. Teneva papañcasūdaniyaṃ (ma. ni. aṭṭha. 2.100) –
第三百一十条，最高意此谓持戒甚严之境界，称为严谨持守。三者指不间断的行为状态。划分是指果报层面之终结。轮回之根基，因此被称作轮回之穴。如言『此即』等。此轮回不离世间，且其性质反复说：『无你之觉醒。』然并非完全无觉醒。因缘果报互为基础，此观察由此发出，故不应认为无觉醒。恶业实为无力、软弱，不如善业那般强大。若相反，则善业如同有序律令，恶业也具绝对律令之理，惟非如此。此为论述错误见之缘起纷扰者：（大毗尼部八卷第二百页），说：
‘‘Kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmimpīti? Ekasmiṃyeva niyato, āsevanavasena bhavantarepi taṃ diṭṭhiṃ roceti evā’’ti –
『为何于同一存在状态，仅有一方受限，譬如动支？存此限制，有时他也缘此见取也。』
Vuttaṃ. Tatoyeva ca sumaṅgalavilāsiniyampi (dī. ni. aṭṭha. 1.170-172) vuttaṃ –
复说（庄严华严论卷一百七十至一百七十二页）更言：
‘‘Ye vā pana tesaṃ laddhiṃ gahetvā rattiṭṭhāne divāṭṭhāne nisinnā sajjhāyanti vīmaṃsanti, tesaṃ ‘karoto na karīyati pāpaṃ, natthi hetu, natthi paccayo, mato ucchijjatī’ti tasmiṃ ārammaṇe micchāsati santiṭṭhati, cittaṃ ekaggaṃ hoti, javanāni javanti. Paṭhamajavane satekicchā honti, tathā dutiyādīsu. Sattame buddhānampi atekicchā anivattino ariṭṭhakaṇṭakasadisā, tattha koci ekaṃ dassanaṃ okkamati, koci dve, koci tīṇipi, ekasmiṃ okkantepi dvīsu tīsu okkantesupi niyatamicchādiṭṭhikova hoti. Patto saggamaggāvaraṇañceva mokkhamaggāvaraṇañca, abhabbo tassattabhāvassa anantaraṃ saggampi gantuṃ, pageva mokkhaṃ, vaṭṭakhāṇu nāmesa satto pathavigopako, yebhuyyena evarūpassa bhavato vuṭṭhānaṃ natthī’’ti.
『或人夜间修习沉思，日夜盘坐，察察忖忖，于此根本点存疑：作恶无因无缘、亦无结果，由此对境内起错误见故心念专注，意绪翻涌。初时有诸念头浮起，继诸波动。至第七佛时，有特殊无回之异：恶业杂陈痛苦，有者只入一不正见，有者两，有者三，于此境界内起不同错误见。已得天道出离障与涅槃出离障之人，因无此根本故，即使天界亦不可踰越，涅槃亦同，轮回之穴者，乃此府护地，故其无觉醒也。』
Piṭṭhicakkavāḷeti jhāyamānacakkavāḷassa parato ekasmiṃ okāse. Yaṃ jhāyamānānaṃ ajjhāyamānānañca cakkavāḷānamantaraṃ, yattha lokantarikanirayasamaññā, tādise ekasmiṃ okāse. Paccatiyevāti cakkavāḷe jhāyamāne ajjhāyamānepi attano kammabalena paccatiyeva.
「五蕴轮」者，为修习禅定时之蕴轮，在某一时机上而现。彼修习禅定者与指导修习者之间之蕴轮，是如同众生及地狱中间之境界一般，在同一时机显现。所谓「彼处显现」，谓蕴轮于修习禅定与指导修习时，凭其业力，当时即现。
§311
311. Catutthe ‘‘mā khalī’’ti vacanaṃ upādāya evaṃladdhanāmoti taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ, ‘‘tāta, mā khalī’’ti sāmiko āha. So pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. Sāmiko upadhāvitvā sāṭakakaṇṇe aggahesi. So sāṭakaṃ chaḍḍetvā acelako hutvā palāto paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. Manussā taṃ disvā ‘‘ayaṃ samaṇo arahā appiccho, natthi iminā sadiso’’ti pūvabhattādīni gahetvā upasaṅkamitvā ‘‘mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppanna’’nti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva ca pabbajjaṃ aggahesi. Tassa santike aññepi aññepīti pañcasatā manussā pabbajiṃsu. Taṃ sandhāyetaṃ vuttaṃ – ‘‘mā khalīti vacanaṃ upādāya evaṃladdhanāmo titthakaro’’ti.
三一一。「第四章作“勿出声”之语，因执持而得此名」者，传说某时一人持着装满油的罐桶出行，主人告诫曰「子啊，勿出声」。彼人因疏忽而跌倒，恐惧主人的斥责，遂起逃亡。主人追击，将其擒获，再掷重物在其耳旁。此人弃掉重物，独行而不知，犹如鬼魂般进入一村。人见之，曰「此为阿拉汉，非彼类可比」，遂携带过去往日餐具，来靠近。即便得到器物，彼仍不栖息，反而由是而出家。因其存在，五百人亦出家。由此缘故，语云：「是因‘勿出声’语而得此名，说明此人为外道」也。
Samāgataṭṭhāneti dvinnaṃ nadīnaṃ udakappavāhassa sannipātaṭṭhāne. Dvinnaṃ udakānanti dvinnaṃ udakappavāhānaṃ. Yathāvuttaṭṭhāne macchaggahaṇatthaṃ khipitabbato khippaṃ, kuminaṃ, tadeva idha khippanti vuttaṃ. Tenāha – ‘‘kumina’’nti. Ucchūhīti udakaucchūhi. Tucchapuriso ariyadhammābhāvato. Jhānamattampi hi tassa nattheva, kuto ariyamaggo. Manussakhippaṃ maññeti manussā patitvā byasanappattiatthaṃ oṭṭitaṃ kuminaṃ viya. Tenāha – ‘‘mahājanassā’’tiādi.
「集会处」者，为两条江河水流交汇之地。谓两个水流之汇合处。鱼网捕获之事，须快而急，如此处亦宜迅速，谓曰「疾速」也。所谓「疾速」，为水涌激荡之故。愚者为非圣法不照之人。即使是禅定之境亦无，有何圣道可证？人谓迅速，谓人于堕落堕废之事，不护持、无能为力，犹如激流般摇荡。故曰「大众」等。
§312
312. Pañcamādīsu bāhirakasāsananti avisesena vuttaṃ – tassa sabbassapi aniyyānikattā satthupaṭiññassapi asabbaññubhāvato. Tenāha – ‘‘tattha hī’’tiādi. Gaṇoti sāvakagaṇo. Tathābhāvāyāti ācariyena vuttākāratāya samaṅgibhāvatthaṃ. Jaṅghasatanti bahū aneke satte. Samakameva akusalaṃ pāpuṇātīti tesaṃ sabbesaṃ ekajjhaṃ samādapanepi tesaṃ akusalena samakameva akusalaṃ pāpuṇāti ekajjhaṃ bahūnaṃ samādapanepi tathā ussahanassa balavabhāvato. Visuṃ visuṃ samādapane vattabbameva natthi. Yathā hi dhammacariyāyaṃ samakamevāti vattabbā kalyāṇamittatā, evaṃ adhammacariyāyaṃ akalyāṇamittatāti.
三一二。自第五佛起之外道教派，特别谓之「外道」。此因其缺乏普遍非依之性，且不能受到佛所教导之正法。故谓曰「彼处拙劣」等。所谓「众」，是比库众；「如是之相」者，谓师所说法之性质完整。所谓「诸众」者，即许多众生。因同感于非善业，虽一人能起忍受，众多聚合亦是于于不善业等，因其精进力之强。故不可一概而论，譬如行善道之交友，亦如行非善道之交恶友。
§313
313.Suṭṭhu akkhāteti ekantato niyyānikabhāvena akkhāte. Satthā ca sabbaññū hotīti asabbaññuno niyyānikabhāvena kathetuṃ asakkuṇeyyattā. Dhammo ca svākkhāto sammāsambuddhappaveditattā. Gaṇo ca suppaṭipanno satthārā suvinītattā. Samādapako hītiādi suppaṭipattiyā nidassanaṃ daṭṭhabbaṃ.
三一三。「善称」者，专以非依之意而善称之也。师因无法以不依之义说法，故不能直接言说。教法本为正通慧者所证。所谓「众」是已精进修习、具善性者之师。修习者等应正理解此义。
§314
314.Pamāṇaṃ jānitabbanti ‘‘ayaṃ ettakena yāpeti, imassa ettakaṃ dātuṃ yutta’’nti evaṃ pamāṇaṃ jānitabbaṃ. Atireke…pe… nibbānasampatti vā natthi durakkhātattā dhammassa. Tassāti paṭiggāhakassa. Appicchapaṭipadā nāma natthi durakkhāte dhammavinayeti adhippāyo.
三一四。「度量宜知」者，谓此应知其量。如是此量可供修行，此量亦适用于给予。若有超此者，非难达故，涅槃之成就亦无难障。此谓受持者也。所谓「不求」之修行即无难护之法及戒律之总称。
§315
315.Dāyakassavaso nāma uḷāruḷāratābhedo ajjhāsayo. Deyyadhammassa pana thokabahutāva deyyadhammassa vaso nāma. Attano thāmoti yāpanappamāṇaṃ. Yadi hītiādi ‘‘katha’’ntiādinā saṅkhepato vuttassa atthassa vivaraṇaṃ. Anuppannassāti anuppanno assa puggalassa. Cakkhubhūto hotīti mahājanassa cakkhu viya hoti. Sāsanaṃ ciraṭṭhititaṃ karotīti anuppannalābhuppādanena mahājanassa pasāduppādanena ca ciraṭṭhitikaṃ karoti.
名为Dāyakassavaso的教义，是指内心无纷扰与分裂。对被奉为神圣法则的多端存在者而言，被称为deyyadhammassa vaso（神法的统摄者）。‘Attano thāmo’指的是自身的力量与坚固程度。若用‘hīti’等‘如何’等词语简略叙述时，须对该义理加以详解。‘Anuppannassa’意为未曾产生的个体。‘Cakkhubhūto hoti’表示如同成为大众的眼睛，即大众视之为权威。通过不生起之果和大众信赖的产生，使教法长期得以保存并稳定存在。
Kuṭumbariyavihāreti kuṭumbariyagāmasannissitavihāre. Bhuñjanatthāyāti tasmiṃyeva gehe nisīditvā bhuñjanatthāya. Gahetvā gamanatthāyāti gehato bahi gahetvā gamanatthāya. Dhurabhattānīti niccabhattāni. Cūḷupaṭṭhākanti veyyāvaccakaraṃ. Vīmaṃsitvāti yathā uddissa kataṃ na hoti, evaṃ vīmaṃsitvā . Mahājano appiccho bhavituṃ maññatīti mahājano sayaṃ appiccho bhavituṃ maññati diṭṭhānugatiṃ āpajjanena. Mahājanassāti bahujanassa. Avattharitvāti vitthārikaṃ katvā.
『住库敦巴利亚精舍』者，住于依止库敦巴利亚村之精舍也。『为了受食』者，于那户人家中坐下而受食之意。『取了离去』者，从那户人家外面取了而离去之意。『定期之食』者，常供之食也。『小侍者』者，执行杂务者也。『审查之后』者，审查其并非依指定目的而作，如此审查之后也。『众人以为可以成为少欲者』者，众人因效仿所见而自以为可以成为少欲者也。『众人的』者，多数人的也。『展开之后』者，使之广泛铺陈之后也。
§316
316.Pañcātapatappanaṃ catūsu passesu aggisantāpassa upari sūriyasantāpassa ca tappanaṃ, tañca kho gimhakāle. Chinnappapātapabbatasikharato patanaṃ maruppapātapatanaṃ. Pubbaṇhādīsu ādiccābhimukhāvaṭṭanaṃ ādiccānuparivattanaṃ.
『五火炙烤』者，于四方燃火炙烤、并于上方承受日晒炙烤，且此乃在夏季行之也。『断崖山顶坠落』者，从峭壁高山之顶坠落也。『于上午等时段面向太阳旋转』者，随太阳移动方向而转身也。
§317
317.Ayampīti svākkhāte dhammavinaye kusītopi. Sāmaññanti tapacaraṇaṃ. Dupparāmaṭṭhanti micchācaritaṃ saṃkiliṭṭhaṃ. Nirayāyupakaḍḍhatīti nirayadukkhāya naṃ kaḍḍhati.
『此人亦』者，即便是在善说之法与律中懈怠者亦然也。『沙门行』者，苦行修炼也。『难以触及』者，邪行污染之意也。『被拖向地狱』者，将其拖曳至地狱之苦也。
§318
318.Vuttappakāreti pañcātapatappanādike vuttappakāre.
『所说之类』者，如前所说五火炙烤等诸类也。
§319
319.Evanti vuttappakārāya cittappasādavhayasuppaṭipattiyā. Tena samaṇadhammakaraṇasukhañca saṅgaṇhāti.
依如此传授方式，心的安稳、轻安乃至正确行为悉皆具足。由此，修行出家人能因从事正法而得乐。
§320
320.Navakanipāteti imasmiṃyeva aṅguttaranikāye vakkhamānaṃ navakanipātaṃ sandhāyāha. Nava puggalāti sattakkhattuparamakolaṃkolādayo nava puggalā. Sabbatthāti imasmiṃ sutte vuttāvasiṭṭhesu sabbesu suttesu.
320.所谓九品，是指在此同一部别较小部中所说的九品。所谓九人，是指七王以外的可恶至极者至可爱的九人。至于普遍说法，则是在此经典中对于诸多小品经文中皆有所说。
Tatiyavaggavaṇṇanā niṭṭhitā. · 第三品注释结束。
16. Ekadhammapāḷi
第十六章 一法经文
(16) 4. Ekadhammapāḷi-catutthavaggavaṇṇanā（十六）四、一法圣典第四品注释
§322
322. Catutthassa paṭhame saññāṇabhūtāti upalakkhaṇabhūtā. Pañcadasayojanāvaṭṭakkhandhāti pañcadasayojanakkhandhaparikkhepā. Yathā cāti ca-saddena kadambarukkhādīnaṃ kappaṭṭhāyibhāvaṃ viya yojanasatubbedhādibhāvaṃ samuccinoti, na pana jambuyā jambudīpassa viya tehi aparagoyānādīnaṃ saññāṇabhāvaṃ. Rāmaṇeyyakanti ramaṇīyabhāvaṃ. Sesapadesūti vanarāmaṇeyyakādipadesu. Uggataṃ kūlaṃ ussitabhāvo etassāti ukkūlaṃ, vigataṃ apagataṃ kūlaṃ etassāti vikūlanti āha – ‘‘unnataṭṭhānaṃ ninnaṭṭhāna’’nti ca. Nandiyāvaṭṭamacchapiṭṭhenevāti kujjakakulisakamacchasaṅghātapiṭṭheneva.
322. 关于第四卷第一节所谓“有分别的义”，是指依特征而生之分。所谓十五由旬环五蕴，是指投掷离断十五由旬因缘五蕴。所谓‘如’字，是借以形容诸如卡丹巴树等的树皮形状，犹如十五由旬的相织复合，形成复杂相状；但并非指恒河之属恒河洲诸异种区分的分别。所谓‘美好之义’，指的是像森林美丽之境。所谓‘剩余语’，是指诸如森林美好等词语。所谓‘隆起之岸，翻腾之相’，意谓‘起伏陡立之地，凹陷低洼之地’。所谓‘欢喜如鱼群流’，是以扑朔纷纷的鱼群喻示水波翻涌的情状。
§323
323. Dutiyādīsu cattāro apāyā aññatra manussehīti adhippetā, na devā aññatra manussehīti hīnāya jātiyā adhippetattā. Upādāyupādāyāpi majjhimadeso labbhati, yattha gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ aññesampi kammavādikiriyavādiviññujātikānaṃ, yo patirūpadesoti vuccati. Tenāha – ‘‘sakalopi hī’’tiādi.
323. 从第二等起，有四种堕落之处，仅限于人类界。天界虽有劣等众生，但不属于除人类外的堕落世界。彼处常得“依止与依止”中间区域，此处方可获得往返之路，方便比库、比库尼、护法男女以及其他身口意业导向相应之处，名为“相应之境”。因此说“一切皆为劣等”等义。
§324
324.Eḷāti doso. Tenāha – ‘‘niddosamukhāti attho’’ti.
324. “恶”指的是罪过，因此说“无罪为义”。
§326
326. Tathāgatassa guṇe jānitvā cakkhunāpi dassanaṃ dassanameva, ajānitvā pana dassanaṃ tiracchānagatānampi hotiyevāti āha – ‘‘ye tathāgatassa guṇe jānitvā’’tiādi.
326. 了解如来的功德用眼见之，则只是“见”；未了解则见诸有违正道之物，故说“彼闻晓如来功德”，如是云。
§327
327.Pakāsetvā kathitanti saccāni pakāsetvā kathitaṃ.
揭示并讲说真理即揭示所讲之事。
§328
328. Sutānaṃ dhammānaṃ asammoso dhāraṇanti āha – ‘‘dhārentīti na pammussantī’’ti.
对所听法不动摇地持守，谓曰——『持守者不怠慢』。
§329
329.Atthānatthaṃ upaparikkhantīti ‘‘ayaṃ imissā pāḷiyā attho, ayaṃ na attho’’ti atthānatthaṃ upaparikkhanti. Anatthaparihārena hi atthaggahaṇaṃ yathā adhammaparivajjanena dhammappaṭipatti.
检验利害，即辨别『此为利益，彼为非利』。对利害之辨分别明晰，正如以非法拒绝法之行持。
§330
330.Anulomapaṭipadanti nibbānassa anulomikaṃ paṭipadaṃ.
依顺之行，是指通向涅槃的顺行道。
§331
331.Saṃvegajanakesukāraṇesūti saṃvegajanakesu jātiādīsu kāraṇesu. Saṃvejanīyesu ṭhānesu sahottappañāṇaṃ saṃvego.
由激发紧迫感所生之因，即生死等因缘中引起激励的缘由。在须激励之处，心不安紧张为激励。
§332
332.Upāyenāti yena upāyena vaṭṭūpacchedo, tena upāyena. Padhānavīriyaṃ karontīti sammappadhānasaṅkhātaṃ vīriyaṃ karonti uppādenti.
方法者，谓以何种方法断除烦恼，即以该方法。由坚定努力实行正勤，即生起全力的努力。
§333
333. Vavassajīyanti vissajjīyanti ettha saṅkhārāti vavassaggo, asaṅkhatā dhātūti āha – ‘‘vavassaggo vuccati nibbāna’’nti.
333. 在此所谓诸行者，是谓一切造作的体，即为造作法。未造作的界，名为涅槃──因此说：『造作被称为涅槃』。
§334
334.Uttamannānanti uttamānaṃ pañcannaṃ bhojanānaṃ. Uttamarasānanti uttamānaṃ rasānaṃ. Uñchācārenāti uñchācariyāya kassaci apariggahabhūtassa kiñci ayācitvā gahaṇaṃ uñchācāro. Ettha cātiādinā annādīnaṃ aggabhāvo nāma manāpaparamo icchitakkhaṇalābho, na tesaṃ lābhitāmattanti dasseti. Paṭilabhantīti denti paṇītabhāvena. Bhattassa ekapātīti ekapātipūraṃ bhattaṃ. Idaṃ kiṃ nāmāti ‘‘idaṃ annaggarasaggaṃ nāma hoti, na hotī’’ti pucchati. Uñchena kapālābhatenāti missakabhattena. Yāpenteti yāpanasīsena yāpanahetuṃ bhattaṃ vadati. Upādāya aggarasaṃ nāmāti taṃ taṃ upādāyupādāya annaggarasaggaṃ daṭṭhabbanti dasseti. Cakkavattiāhārato hi cātumahārājikānaṃ āhāro aggoti evaṃ yāva paranimmitavasavattidevā netabbaṃ.
334. 『优等米』者，指五种优良食物之优等；『优良味』者，指味道优良。『索取食者』，谓以索取为业之人，如某人无所有却行乞索取为业者，此谓索取。此中『慈』等词，表不随所希求之食物，不专趋于所得之半量。『获得』谓为贤德之物。『餐食盈一肚』者，指食量充满一腹。问曰：此为何名？答曰：此为“食物之优等顶点”名，非不然。『以索取为头』者，即『以虚伪食为头』。『以索取头足』者，所谓以索取之因缘为食。以此缘故，由种种索取而见为食物之优等顶点。因今世尊所制，四大王食乃食物之顶点，如此乃至梵天之造物天不可违越。
§335
335.Attharaso nāma cattāri sāmaññaphalāni ‘‘ariyamaggānaṃ phalabhūto raso’’ti katvā. Dhammaraso nāma cattāro maggā ‘‘sāmaññaphalassa hetubhūto raso’’ti katvā vimuttiraso nāma amataṃ nibbānaṃ ‘‘sabbasaṅkhārasamatho’’ti katvā.
335. “义味”指四圣道果，谓“圣道果实之味”。“法味”指四圣道，谓“圣道因缘之味”。“解脱味”指无上涅槃，谓“诸造作皆静止之味”。
Catutthavaggavaṇṇanā niṭṭhitā. · 第四品注释结束。
Jambudīpapeyyālo niṭṭhito. · 阎浮提省略段结束。