10. Dutiyapamādādivaggo · 10. 第二放逸等品复注
10. Dutiyapamādādivaggavaṇṇanā十、第二放逸等品注释
§98-115
98-115. Dasame vagge ajjhattasantāne bhavaṃ ajjhattikaṃ. Ajjhattasantānato bahiddhā bhavaṃ bāhiraṃ. Vuttapaṭipakkhanayenāti ‘‘avināsāyā’’ti evamādinā attho gahetabbo. Catukkoṭiketi ‘‘anuyogo akusalānaṃ , ananuyogo kusalānaṃ, anuyogo kusalānaṃ, ananuyogo akusalāna’’nti (a. ni. 1.96) evaṃ pariyosānasutte āgatanayaṃ gahetvā ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmī’’tiādinā (a. ni. 1.11) āgatasuttānaṃ samaññā jātā.
第十品第九十八至一百一十五节：内在连续称为内在有；由内在连续所生的外在有称为外在有。以说法相反为本义时，应明『不灭』之义。所谓四重法门为：非善法相续、非相续善法、相续善法、非相续非善法（参照《增支部·第一卷·九十六节》）。此理取自《圆满经》，该经说：“沙利子，比库们，我未曾观察过有任何一法与此相同”（参照《增支部·第一卷·十一节》）。此乃各出经文的一致见解。
§130
130. Suttantanaye yathācodanā saṃkilesadhammānaṃ vipariyesanaṃ, taṃtaṃdhammakoṭṭhāsānañca ūnato adhikato ca pavedanaṃ adhammaṃ dhammoti dīpanaṃ. Tesaṃyeva pana aviparītato anūnādhikato ca pavedanaṃ dhammaṃ dhammoti dīpanaṃ. Evaṃ vinayappaṭipattiyā ayathāvidhippavedanaṃ adhammaṃ dhammoti dīpanaṃ. Yathāvidhippavedanaṃ dhammaṃ dhammoti dīpanaṃ. Suttantanayena pañcavidho saṃvaravinayo pahānavinayo ca vinayo, tappaṭipakkhena avinayo. Vinayanayena vatthusampadādinā yathāvidhippaṭipatti eva vinayo, tabbipariyāyena avinayo veditabbo. Tiṃsa nissaggiyā pācittiyāti ettha iti-saddo ādyattho. Tena dvenavuti pācittiyā, cattāro pāṭidesaniyā, satta adhikaraṇasamathāti imesaṃ saṅgaho. Ekatiṃsa nissaggiyāti ettha ‘‘tenavuti pācittiyā’’tiādinā vattabbaṃ. Sesamettha suviññeyyameva.
第一三十节：就经文之类而言，污秽法的变化反过来表现，构成不调和的事物堆集，时多时少，谓之不善法，称为非法。反之，则是法，不错乱，时多时少，谓之善法。由律法修持观之，不合巳定程序者为非法；合程序者为法。依经文说有五种制约与放逸律法，并带其反面违法行为。由律相及修持得当，谓之合正规律，反之为非律。同时提及三十条遗弃巴吉帝亚规戒，这是称呼之始。其后有二十九条巴吉帝亚、四条应悔戒及七条止诤戒，合称此集。三十三条遗弃戒时即“三十九条巴吉帝亚”之类讲述。其余内容应详细了解。
Adhigantabbato adhigamo, maggaphalāni. Nibbānaṃ pana antaradhānābhāvato idha na gayhati. Paṭipajjanaṃ paṭipatti, sikkhattayasamāyogo. Paṭipajjitabbato vā paṭipatti. Pariyāpuṇitabbato pariyatti, piṭakattayaṃ. Maggaggahaṇena gahitāpi tatiyavijjāchaṭṭhābhiññā vijjābhiññāsāmaññato ‘‘tisso vijjā cha abhiññā’’ti punapi gahitā. Tato paraṃ cha abhiññāti vassasahassato paraṃ cha abhiññā nibbattetuṃ sakkonti, na paṭisambhidāti adhippāyo. Tatoti abhiññākālato pacchā. Tāti abhiññāyo. Pubbabhāge jhānasinehābhāvena kevalāya vipassanāya ṭhatvā aggaphalappattā sukkhavipassakā nāma, maggakkhaṇe pana ‘‘jhānasineho natthī’’ti na vattabbo ‘‘samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (a. ni. 4.170) vacanato. Pacchimakassāti sabbapacchimassa. Kiñcāpi ariyo aparihānadhammo , sotāpannassa pana uddhaṃ jīvitapariyādānā adhigatadhammo uppanno nāma natthi, paccayasāmaggiyā asati yāva uparivisesaṃ nibbattetuṃ na sakkonti, tāva adhigamassa asambhavo evāti āha – ‘‘sotāpannassa…pe… nāma hotī’’ti. Tassidaṃ manussalokavasena vuttanti daṭṭhabbaṃ.
当成就者即成就，谓道果。因涅槃无失，故此地不废弃。实践即修持，修学相应。应展开者或为修持。应熟读者为理论，藏三。通过道之涵义而获悉第三种智慧，即第六识通达才能称为三者智慧之通晓，复获智慧。之后有第七识，数千年后能生起第七智慧，无断灭之意。所谓通达者见解出于智慧阶段之后。此三种智慧。前半禅那情物附着，专注观照，得益良善观。论“禅那附着不存在”应知禅与观双行（参照《增支部·第四卷·一百七十节》）字句。后称“完全消灭”即全体消灭。凡圣不坏法中，初果须陀洹的获益法称未发生者，因缘不合无法更生，乃称不可能现行之得。此理用世俗言说应知。
Na codentīti aññamaññasmiṃ vijjamānaṃ dosaṃ jānantāpi na codenti na sārenti. Akukkuccakā hontīti kukkuccaṃ na uppādenti. ‘‘Asakkaccakārino hontī’’ti ca paṭhanti, sāthalikatāya sikkhāsu asakkaccakārino hontīti attho. Bhikkhūnaṃ satepi sahassepi dharamāneti idaṃ bāhullavasena vuttaṃ. Antimavatthuanajjhāpannesu katipayamattesupi bhikkhūsu dharantesu, ekasmiṃ vā dharante paṭipatti anantarahitā eva nāma hoti. Tenevāha – ‘‘pacchimakassa…pe… antarahitā hotī’’ti.
所谓“不促使”指即便知晓彼此间的过失亦不促使或劝导他人。心无忧结者谓不生起忧愁。经文称“无忧行者”乃指修学时的宽容态度。比库众常有千人俱行，是说其众多。末段说未释者于少数比库中亦能持守，或在某一比库持守之行为随即恒常存在。此乃说“全西方……无隔断容忍行存在”。
Antevāsike gahetunti antevāsike saṅgahetuṃ. Atthavasenāti aṭṭhakathāvasena. Matthakato paṭṭhāyāti uparito paṭṭhāya. Uposathakkhandhakamattanti vinayamātikāpāḷimāha. Āḷavakapañhādīnaṃ viya devesu pariyattiyā pavatti appamāṇanti āha – ‘‘manussesū’’ti.
所谓“终持者”意为保持到终末阶段。依注释义即按注释法说。所谓“马哈台犍达经卷”指律藏法门。譬如阿拉维诸神等广为流传说话，无量无边，名曰“人间”，此意所在。
Oṭṭhaṭṭhivaṇṇanti oṭṭhānaṃ aṭṭhivaṇṇaṃ, dantakasāvaṃ ekaṃ vā dve vā vāre rajitvā dantavaṇṇaṃ katvā dhārentīti vuttaṃ hoti. Kesesu vā allīyāpentīti tena kāsāvakhaṇḍena kese bandhantā allīyāpenti. Bhikkhugottassa abhibhavanato vināsanato gotrabhuno. Atha vā gottaṃ vuccati sādhāraṇaṃ nāmaṃ, mattasaddo luttaniddiṭṭho, tasmā ‘‘samaṇā’’ti gottamattaṃ anubhavanti dhārentīti gotrabhuno, nāmamattasamaṇāti attho. Kāsāvagatakaṇṭhatāya, kāsāvaggahaṇahetuuppajjanakasokatāya vā kāsāvakaṇṭhā. Saṅghagatanti saṅghaṃ uddissa dinnattā saṅghagataṃ. Taṃ sarīranti taṃ dhātusarīraṃ.
所谓“色相名称”，即色相名称之义。称“牙齿污渍”者或一或二次漱口，洁牙而着色。毛发或绑发者谓以茎叶等物缠绕头发称绑发。由比库族群繁盛即灭亡，称族归终止。族谓指名称、所见之质等是俗称，故作“沙门”名见俗称比库族群规约。头部带衣污或因衣物使用不当所起之瘙痒称作带衣瘙痒。所谓“聚会归于沙门团体”者指受法付属至沙门聚集。所谓“身体”者指色界身体。
Tenevāti pariyattiantaradhānamūlakattā eva itaraantaradhānassa. Sakko devarājā chātakabhaye paratīragamanāya bhikkhū ussukkamakāsīti adhippāyo. Neti ubhayepi paṃsukūlikatthere dhammakathikatthere ca. Therāti tattha ṭhitā sakkhibhūtā therā. Dhammakathikattherā ‘‘yāva tiṭṭhantisuttantā…pe… yogakkhemā na dhaṃsatī’’ti idaṃ suttaṃ āharitvā ‘‘suttante rakkhite sante, paṭipatti hoti rakkhitā’’ti iminā vacanena paṃsukūlikatthere appaṭibhāne akaṃsu . Idāni pariyattiyā anantaradhānameva itaresaṃ anantaradhānahetūti imamatthaṃ byatirekato anvayato ca upamāhi vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Taṃ suviññeyyameva.
因此说，这只是因依止于经典教诲的中断者，故称为其他中断者。萨咖天帝对怕被井鸟啄食而迁徙的比库起心生热切欲求，这就是治本意念，不是指带有尘堆衣的长老，也不是只讲法的长老。所谓长老，是指在此处坚持法义、成为见证者的长老。讲法的长老修持此品中「只要坚持经典不退转……菩提果不受毁损」的经文，并以「经典得到保护，修行者得以守护」的言辞对此品中带尘衣的长老稍有责备。现如今来说，因有经典教诲故而发生中断，是其他中断的原因，此义用反面注解加以比较说明，如《譬喻经》说「正如……」等。此义极当深知。
Dutiyapamādādivaggavaṇṇanā niṭṭhitā. · 第二放逸等品注释完毕。
§140-150
140-150. Ekādasamadvādasamavaggā suviññeyyā eva.
第一十一及第十二品，第140至150条，亦当深知。