9. Pamādādivaggo · 9. 放逸等品复注
8. Kalyāṇamittādivaggavaṇṇanā八、善友等品注释
§71
71. Aṭṭhamassa paṭhame buddhā, sāriputtādayo vā kalyāṇamittā. Vuttapaṭipakkhanayenāti ‘‘pāpamittatā’’ti pade vuttassa paṭipakkhanayena.
第七十一。从八法第一即佛开始，或称沙利子等为善知识。因说与说相对，谓之“恶友”。言语中所说者，因说之反义而说之。
§72-73
72-73. Dutiye yogoti samaṅgībhāvo. Payogoti payuñjanaṃ paṭipatti. Ayogoti asamaṅgībhāvo. Appayogoti appayuñjanaṃ appaṭipatti. Anuyogenāti anuyogahetu.
第七十二至七十三，“瑜伽”意为身心和合。“用”指身心调治、修持。“无瑜”即不和合。“少用”谓用之微少，修持不具。所谓“随用”，乃随顺用法之因缘也。
§74
74. Catutthe bujjhanakasattassāti catunnaṃ ariyasaccānaṃ paṭivijjhanakapuggalassa. Aṅgabhūtāti tasseva paṭivedhassa kāraṇabhūtā. Ettha ca cattāri ariyasaccāni bujjhati, aññāṇaniddāya vāpi bujjhatīti bodhīti laddhanāmo ariyasāvako bujjhanakasatto, tassa bujjhanakasattassa. Bodhiyāti tassā dhammasāmaggisaṅkhātāya bodhiyā. Bujjhanaṭṭhena bodhiyo, bodhiyo eva saccasampaṭibodhassa aṅgāti vuttaṃ. ‘‘Bujjhantīti bojjhaṅgā’’ti. Vipassanādīnaṃ kāraṇānaṃ bujjhitabbānañca saccānaṃ anurūpaṃ bujjhanato anubujjhantīti bojjhaṅgā, paṭimukhaṃ paccakkhabhāvena abhimukhaṃ bujjhanato paṭibujjhantīti bojjhaṅgā, sammā aviparītato bujjhanato sambujjhantīti bojjhaṅgāti evaṃ atthavisesadīpakehi upasaggehi anubujjhantītiādi vuttaṃ. Bodhisaddo sabbavisesayuttaṃ bujjhanasāmaññena saṅgaṇhāti. Bodhāya saṃvattantīti iminā tassā dhammasāmaggiyā bujjhanassa ekantakāraṇataṃ dasseti. Evaṃ panetaṃ padaṃ vibhattamevāti vuttappakārena etaṃ ‘‘bojjhaṅgā’’ti (paṭi. ma. 2.17) padaṃ niddese paṭisambhidāmagge vibhattameva.
第七十四，所谓“觉知者”，指觉知四圣谛之人。“成分者”，谓此觉知得以贯通之要因。于此觉知者，四圣谛皆得觉知，亦或由智慧等缘起得觉。称之为“觉”，是圣弟子所获得之觉知体。“觉”即为三摩地等所成的觉行，亦称为觉支，乃证知真实之诸觉支。觉支乃由观慧等诸因缘而应觉知圣谛。觉知即正面觉知，已觉知即通见觉知，全然不反覆觉知则谓正觉。觉支即此意，会聚于修持之理，谓之深入理解。其中“觉”字涵纳诸种义理，表明此觉乃一切觉知条件之总和，是由法相统一而生。此语出于《巴利语辨义大辞典》诸注所示。
§75
75. Pañcame yāthāvasarasabhūmīti yāthāvato sakiccakaraṇabhūmi. Sāti yāthāvasarasabhūmi. Vipassanāti balavavipassanā. Keci ‘‘bhaṅgañāṇato paṭṭhāyā’’ti vadanti. Vipassanāya pādakajjhāne ca satiādayo bojjhaṅgapakkhikā eva pariyāyabodhipakkhiyabhāvato. Tatthātiādi catubbidhānaṃ bojjhaṅgānaṃ bhūmivibhāgadassanaṃ.
第七十五，于五中土，谓真实修业的场所。“具足正理地”，谓确凿作业境界。所谓“真实正理地”，指精进观见强盛。有人谓由“无常观”等发现。于此内，念等心得，乃五种觉支；五觉支是觉法的多样表现。此即四种觉支阶段之地之说明。
§76
76. Chaṭṭhe tesaṃ antareti tesaṃ bhikkhūnaṃ antare. Kāmaṃ saṅgītiāruḷhavasena appakamidaṃ suttapadaṃ, bhagavā panettha sannipatitaparisāya ajjhāsayānurūpaṃ vitthārikaṃ karotīti katvā idaṃ vuttaṃ – ‘‘mahatī desanā bhavissatī’’ti. Gāmanigamādikathā natthīti tassā kathāya atiracchānakathābhāvamāhu . Tathā hi sā pubbe bahuñātikaṃ ahosi bahupakkhaṃ, idāni appañātikaṃ appapakkhanti aniccatāmukhena niyyānikapakkhikā jātā. Etāyāti yathāvuttāya parihāniyā. Patikiṭṭhanti nihīnaṃ. Mama sāsaneti idaṃ kammassakatajjhānapaññānampi visesanameva. Tadubhayampi hi bāhirakānaṃ tappaññādvayato sātisayameva sabbaññubuddhānaṃ desanāya laddhavisesato vivaṭṭūpanissayato ca.
第七十六，第六项即诸比库之间。所谓情欲，因过激而称不当，此语不常有，佛于此众聚中，依心所转详加阐明，谓此教法将久远广博。关于城镇等教义，实不复有所谓传述，牵强之说乃加于缺失之处。事实上，过去时此教言众多而多派，今则派别少而不常，有堕入非正值的偏派出现。所谓“派别”为界限。此乃非正之论，亦为不良之议。此言为我佛教法之特异殊胜，包括定慧之专修。此二者皆为外道之过失智慧所不能及，唯诸遍知佛所独特宣说之所致。
§77
77. Sattame tesaṃ cittācāraṃ ñatvāti tathā kathentānaṃ tesaṃ bhikkhūnaṃ tattha upagamanena attano desanāya bhājanabhūtaṃ cittappavattiṃ ñatvā. Kammassakatādīti ādisaddena jhānapaññādīnaṃ catunnampi paññānaṃ gahaṇaṃ.
第七十七，第七项是指彼比库众的内心行为。此中言论者因修学，已知自心依止其所说教法而生起专注心。所谓“业所摄”，是指以定慧等四种智慧摄受与涵盖。
§78-80
78-80. Aṭṭhamādīsu heṭṭhā vuttanayenevāti ‘‘yā esa mama sāsane’’tiādinā heṭṭhā vuttanayeneva. Sesamettha uttānatthameva.
第七章起，以下文式释义称『在此教法中如是』等，均依下文所言加以解释。剩余部分此处释义亦同样基于上文意涵。
Kalyāṇamittādivaggavaṇṇanā niṭṭhitā. · 善友等品注释终了。
§81-82
81-82. Navame vagge natthi vattabbaṃ.
第九品中无须另加注释说明。