16. Ekadhammapāḷi · 16. 一法部复注
17. Pasādakaradhammavaggavaṇṇanā十七、令净信法品释
§366
366.Addhamidanti sandhivasena pāḷiyaṃ rassaṃ katvā vuttaṃ, ma-kāro padasandhikaroti āha – ‘‘addhā ida’’nti. Ekaṃso esāti ekaṃso hetu esa lābhānaṃ. Pāpakaṃ nāmāti appakampi pāpaṃ nāma byattaṃ ekaṃsena na karoti. Tathassāti tathā sammāpaṭipajjamānassa assa. Āraññikattaṃ…pe… tecīvarikattanti imesaṃ dhutadhammānaṃ gahaṇeneva itaresampi taṃsabhāgānaṃ gahitabhāvo daṭṭhabbo. Thāvarappattabhāvoti sāsane thirabhāvappatti therabhāvo. Ākappassa sampattīti ‘‘añño me ākappo karaṇīyo’’ti evaṃ vuttassa ākappassa sampatti. Kolaputtīti kolaputtiyanti āha – ‘‘kulaputtabhāvo’’ti. Sampannarūpatāti upadhisampadā. Vacanakiriyāyāti vacanappayogassa madhurabhāvo mañjussaratā. Tenassa lābho uppajjatīti idaṃ na lābhuppādanūpāyadassanaparaṃ, atha kho evaṃ sammāpaṭipajjamānassa anicchantasseva lābho uppajjatīti lābhassa abyabhicārahetudassanaparaṃ daṭṭhabbaṃ. Yathāha –
此文说：加持乃因教法相续，断开巴利语中词语连缀后，说明“加持”一词的结构，是由“加与”与“此”二词结合而成。『一部分者』者，谓部分；『一部分因』者，谓此获得。“作恶”未经全然释名，乃称‘不善’，其微善亦不称，不以一部分代替整体。『如是』者，即正当修习法中之义。关于“出家”与“三衣”法相，此为深奥法门融合之表现，也可观他法中同理部分被采纳之状。『永久坚固』，指经教中所成之恒常不变，道理之永存。所谓“功德成就”，正为“尚需他力补助”之相续体即不可或缺之理。以“科拉子”为例，即其为“家族子嗣”之意。说“具足形态”，指障碍消除或随缘成就。言辞之精巧华美，是语言使用之柔和之美。由此获益，非仅为所得之果，且具因缘理据，观其果报之生起也当明。譬如言–
‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānanti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65).
世尊于《大念处经释论》一六五中云：‘比库啊，若比库能够期望获得衣食住行及医药照护之利益者，其实为善法技行者，正是此等品德完善者。’
Pasādakaradhammavaggavaṇṇanā niṭṭhitā. · 令净信法品释已毕。