(6) 1. Puggalavaggo · (6) 1. 人品义注
3. Puggalavaggo3. 人品
1. Samiddhasuttavaṇṇanā1. 萨弥德经注
§21
21. Tatiyassa paṭhame jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotīti kāyasakkhi. Diṭṭhantaṃ pattoti diṭṭhippatto. Saddahanto vimuttoti saddhāvimutto. Khamatīti ruccati. Abhikkantataroti atisundarataro. Paṇītataroti atipaṇītataro. Saddhindriyaṃ adhimattaṃ hotīti samiddhattherassa kira arahattamaggakkhaṇe saddhindriyaṃ dhuraṃ ahosi, sesāni cattāri sahajātindriyāni tasseva parivārāni ahesuṃ. Iti thero attanā paṭividdhamaggaṃ kathento evamāha. Mahākoṭṭhikattherassa pana arahattamaggakkhaṇe samādhindriyaṃ dhuraṃ ahosi, sesāni cattāri indriyāni tasseva parivārāni ahesuṃ. Tasmā sopi samādhindriyaṃ adhimattanti kathento attanā paṭividdhamaggameva kathesi. Sāriputtattherassa pana arahattamaggakkhaṇe paññindriyaṃ dhuraṃ ahosi. Sesāni cattāri indriyāni tasseva parivārāni ahesuṃ. Tasmā sopi paññindriyaṃ adhimattanti kathento attanā paṭividdhamaggameva kathesi.
第三节第一禅触处，首先现起第一触，继而了知涅槃之寂灭真实不虚，此为身证。对此现成知见称为得迹。怀信者谓信解已获解脱。欣爱则谓可悦。过胜则谓胜于前。至善则谓极为善美。信根加进显著者，此乃『信根胜利』之说。相传尊者三昧中证阿拉汉道时，信根最为强盛，余四根随其依傍。是故，该尊者亲述自己所随顺的证道经过。至于尊者玛哈果提德，于阿拉汉道现前时，三昧根最为显著，余四根随依。故他亦称三昧根为最胜，述说自己所随道行。尊者沙利佛于阿拉汉道现前时，慧根最为精锐，余四根亦随其旁隶。故他也称慧根为最胜，描述自己随证道之境界。
Nakhvetthāti na kho ettha. Ekaṃsena byākātunti ekantena byākarituṃ. Arahattāya paṭipannoti arahattamaggasamaṅgiṃ dasseti. Evametasmiṃ sutte tīhipi therehi attanā paṭividdhamaggova kathito, sammāsambuddho pana bhummantareneva kathesi.
所谓不可割舍，此处意指不可单独独立宣说。阿拉汉所行者，显示其证果与阿拉汉道相契合。此经中，三位尊者各自所述的所随证道同其自证相符，而正觉佛则仅以三段次第述说之。
2. Gilānasuttavaṇṇanā2. 病经注
§22
22. Dutiye sappāyānīti hitāni vuddhikarāni. Patirūpanti anucchavikaṃ. Neva vuṭṭhāti tamhā ābādhāti iminā atekicchena vātāpamārādinā rogena samannāgato niṭṭhāpattagilāno kathito. Vuṭṭhāti tamhā ābādhāti iminā khipitakakacchutiṇapupphakajarādibhedo appamattaābādho kathito. Labhanto sappāyāni bhojanāni no alabhantoti iminā pana yesaṃ paṭijagganena phāsukaṃ hoti, sabbepi te ābādhā kathitā. Ettha ca patirūpo upaṭṭhāko nāma gilānupaṭṭhākaaṅgehi samannāgato paṇḍito dakkho analaso veditabbo. Gilānupaṭṭhāko anuññātoti bhikkhusaṅghena dātabboti anuññāto. Tasmiñhi gilāne attano dhammatāya yāpetuṃ asakkonte bhikkhusaṅghena tassa bhikkhuno eko bhikkhu ca sāmaṇero ca ‘‘imaṃ paṭijaggathā’’ti apaloketvā dātabbā. Yāva pana te taṃ paṭijagganti, tāva gilānassa ca tesañca dvinnaṃ yenattho, sabbaṃ bhikkhusaṅghasseva bhāro.
第二道『利益及增长』者，指诸有益之处。对治者，意为对治障碍。所谓病不发作，是指因风等外道所致疾病而同治，此时论为“胃病轻微不甚发作”之说。发作者病乃风热急速剧烈发病，并含咽喉肿痛等诸症，谓此乃不谨慎疾病。所谓所得有益饭食者，非指未得者。病证随时因所服食所引起烦恼，诸病皆说在此。及对治者意指专职照护病者，病患护理多由精通、勤勉者担当。所谓「未承认照护者」者，指未经僧团许可而照护者。若病人自身无法调摄身心，僧团中一比库及一沙玛内拉可供此病「授持供养病具之事」，只要至病人死之时，此二人皆肩负病人及其两病服者之责任，照顾病人之责皆归僧团。
Aññepi gilānā upaṭṭhātabbāti itarepi dve gilānā upaṭṭhāpetabbā. Kiṃ kāraṇā? Yopi hi niṭṭhapattagilāno, so anupaṭṭhiyamāno ‘‘sace maṃ paṭijaggeyyuṃ, phāsukaṃ me bhaveyya. Na kho pana maṃ paṭijaggantī’’ti manopadosaṃ katvā apāye nibbatteyya. Paṭijaggiyamānassa panassa evaṃ hoti ‘‘bhikkhusaṅghena yaṃ kātabbaṃ, taṃ kataṃ. Mayhaṃ pana kammavipāko īdiso’’ti. So bhikkhusaṅghe mettaṃ paccupaṭṭhāpetvā sagge nibbattissati. Yo pana appamattakena byādhinā samannāgato labhantopi alabhantopi vuṭṭhātiyeva, tassa vināpi bhesajjena vūpasamanabyādhi bhesajje kate khippataraṃ vūpasammati. So tato buddhavacanaṃ vā uggaṇhituṃ sakkhissati, samaṇadhammaṃ vā kātuṃ sakkhissati. Iminā kāraṇena ‘‘aññepi gilānā upaṭṭhātabbā’’ti vuttaṃ.
此外，亦有提倡照护二病者。何以故？即使是卧床不起病者，若无人照护而心生「若有人照护我，愿得病具慰藉，然不可有人照护」之误杀念，终当堕入恶趣。被照护者则心念「僧团所应受者，已受者。我所行业果当如是」，以此期许僧团关爱供养，而得生天。虽病情严重者初得病时亦有与未得服食相似发作，然无论服药如何，若勤修照护则病病能更速安缓。是以当摄佛法而能调伏身心，能修僧行。由此因缘，故说「亦应照护他病者」。
Neva okkamatīti neva pavisati. Niyāmaṃ kusalesu dhammesu sammattanti kusalesu dhammesu magganiyāmasaṅkhātaṃ sammattaṃ. Iminā padaparamo puggalo kathito. Dutiyavārena ugghaṭitaññū gahito sāsane nālakattherasadiso buddhantare ekavāraṃ paccekabuddhānaṃ santike ovādaṃ labhitvā paṭividdhapaccekabodhiñāṇo ca. Tatiyavārena vipañcitaññū puggalo kathito, neyyo pana tannissitova hoti.
所谓不可入侵者，指不可侵犯。律法称之为善法之规矩，净行所依法则所称之义。由此推知，当在第二层次开悟悟知，以认清达至坚固法位，受持戒律者不异于佛世间，以贤圣次第，及外道曾获独觉佛劝化，则能证得阿耨多罗三藐三菩提。第三层则是分散破坏智慧之人，被拒绝与其同等。
Dhammadesanā anuññātāti māsassa aṭṭha vāre dhammakathā anuññātā. Aññesampi dhammo desetabboti itaresampi dhammo kathetabbo. Kiṃ kāraṇā? Padaparamassa hi imasmiṃ attabhāve dhammaṃ paṭivijjhituṃ asakkontassāpi anāgate paccayo bhavissati. Yo pana tathāgatassa rūpadassanaṃ labhantopi alabhantopi dhammavinayañca savanāya labhantopi alabhantopi dhammaṃ abhisameti, so alabhanto tāva abhisameti. Labhanto pana khippameva abhisamessatīti iminā kāraṇena tesaṃ dhammo desetabbo. Tatiyassa pana punappunaṃ desetabbova.
未获许可说法者，指一个月中八天无权诵讲佛法者。对他人亦应传授法。何以故？即便天性极为明了者，因不能理解法性慧理，未来亦导致障碍。即使得见佛陀之色身，闻闻受受闻闻法律，若不得法亦对此不可开悟，如无法得法则不能深入法义。若得法即能速证法门。故应说法。第一者常应再三宣讲。
3. Saṅkhārasuttavaṇṇanā3. 诸行经注
§23
23. Tatiye sabyābajjhanti sadukkhaṃ. Kāyasaṅkhāranti kāyadvāre cetanārāsiṃ. Abhisaṅkharotīti āyūhati rāsiṃ karoti piṇḍaṃ karoti. Vacīmanodvāresupi eseva nayo. Sabyābajjhaṃ lokanti sadukkhaṃ lokaṃ. Sabyābajjhā phassā phusantīti sadukkhā vipākaphassā phusanti. Sabyābajjhaṃvedanaṃ vediyatīti sadukkhaṃ vipākavedanaṃ vediyati, sābādhaṃ nirassādanti attho. Seyyathāpi sattā nerayikāti yathā niraye nibbattasattā ekantadukkhaṃ vedanaṃ vediyanti, evaṃ vediyatīti attho. Kiṃ pana tattha upekkhāvedanā natthīti? Atthi, dukkhavedanāya pana balavabhāvena sā abbohārikaṭṭhāne ṭhitā. Iti nirayova nirayassa upamaṃ katvā āhaṭo. Tatra paṭibhāgaupamā nāma kira esā.
第三说：众生们普遍地感受苦难。所谓「身行」者，是指身口之门所有的意志和物质活动。所谓「聚集」者，是指成堆堆集、加以聚合之意，既能形成聚集，又能造成总和。从言语和意念之门亦复如是。众生们普遍地知觉苦难，这个世界即为苦难的世界。众生们普遍感受的触界便是苦，苦的成熟果报的触感具体表现。众生普遍感受的感受即是苦的成熟果报感受，故有令烦恼消减、苦痛解除的意思。例如，众生虽身处地狱，如地狱中生者，唯觉独自苦楚，如是谓感知苦处。若问此处无所谓平等感受吗？答曰：当然有。苦感因其强烈威力，立足于潜在器官处，难以消除。因此以地狱喻地狱，称为对比喻。这里所说的异处对比喻，便是这个意思。
Seyyathāpi devā subhakiṇhāti idhāpi devalokova devalokassa upamaṃ katvā āhaṭo. Yasmā pana heṭṭhimesu brahmalokesu sappītikajjhānavipāko vattati, subhakiṇhesu nippītiko ekantasukhova, tasmā te aggahetvā subhakiṇhāva kathitā. Iti ayampi tatra paṭibhāgaupamā nāmāti veditabbā.
譬如天众享乐之地，亦以此处天界为天界作比喻。因下三梵天界，轮回生死之果报常为乐苦不纯，愚痴所在者，故悦乐诸天受苦果报纯净为无上安乐，也由此排除恶，故这些安乐天众被称为斯巴吉那（即“悦乐者”）。这点亦称作异处对比喻，理应明了。
Vokiṇṇasukhadukkhanti vomissakasukhadukkhaṃ. Seyyathāpi manussāti manussānaṃ hi kālena sukhaṃ hoti, kālena dukkhaṃ. Ekacce ca devāti kāmāvacaradevā. Tesampi kālena sukhaṃ hoti, kālena dukkhaṃ. Tesaṃ hi hīnatarānaṃ mahesakkhatarā devatā disvā āsanā vuṭṭhātabbaṃ hoti, maggā ukkamitabbaṃ, pārutavatthaṃ apanetabbaṃ, añjalikammaṃ kātabbanti taṃ sabbampi dukkhaṃ nāma hoti. Ekacce ca vinipātikāti vemānikapetā. Te hi kālena sampattiṃ anubhavanti kālena kammanti vokiṇṇasukhadukkhāva honti. Iti imasmiṃ sutte tīṇi sucaritāni lokiyalokuttaramissakāni kathitānīti veditabbāni.
所谓身心之欢喜苦痛，即随喜怒哀乐而异。譬如人类，时而欢喜，时而苦痛。有些则为欲天等欲行天。彼等亦时喜时苦。看到强盛的神通天众，境界崇高，应起尊敬；应修正道，去除迷惑，行持离欲，做恭敬礼拜，此皆称为苦。另有厌恶之说者，为恶鬼及饿鬼。彼等时而享福时而受苦，即身心俱不安。于此经中，三种善行、俗世及超俗世间之不安说，已悉宣说，理当知晓。
4. Bahukārasuttavaṇṇanā4. 多作经注
§24
24. Catutthe tayome, bhikkhave, puggalāti tayo ācariyapuggalā. Puggalassabahukārāti antevāsikapuggalassa bahūpakārā. Buddhanti sabbaññubuddhaṃ. Saraṇaṃ gato hotīti avassayaṃ gato hoti. Dhammanti satantikaṃ navalokuttaradhammaṃ. Saṅghanti aṭṭhaariyapuggalasamūhaṃ. Idañca pana saraṇagamanaṃ aggahitasaraṇapubbassa akatābhinivesassa vasena vuttaṃ. Iti imasmiṃ sutte saraṇadāyako sotāpattimaggasampāpako arahattamaggasampāpakoti tayo ācariyā bahukārāti āgatā, pabbajjādāyako buddhavacanadāyako kammavācācariyo sakadāgāmimaggasampāpako anāgāmimaggasampāpakoti ime ācariyā na āgatā, kiṃ ete na bahukārāti? No, na bahukārā. Ayaṃ pana desanā duvidhena paricchinnā. Tasmā sabbepete bahukārā. Tesu saraṇagamanasmiṃyeva akatābhiniveso vaṭṭati, catupārisuddhisīlakasiṇaparikammavipassanāñāṇāni pana paṭhamamaggasannissitāni honti, upari dve maggā ca phalāni ca arahattamaggasannissitānīti veditabbāni.
二十四课，第四说：比库们，众生有三种。谓三种老师。所谓普通老师，即世间居民中助益最多者。所谓佛，即全知全解者。所谓僧团，则是十八种圣人之集合体。如今此处，三种皈依的功德已告成：皈依道已成就，皈依带领通往流果道已成就，皈依帮助成就阿拉汉道已成就。所谓三种老师和助益者，指的是来闻者者、受具足戒者、受世尊教诲者、言教戒律引导者、曾生无学果道者、曾生四果道者，以及已生四果实者。若谓他们非多助益者，若为何故非多助益者？不，并非非多助益。此法二重宣说已阐明故，故全称多助益者。在他们皈依之际唯有无退转，且具备四无染净戒、止诤、内观智慧等证，不但领悟初果并且通达二果，证得阿拉汉果实，理当知晓。
Iminā puggalenāti iminā antevāsikapuggalena. Na suppatikāraṃ vadāmīti patikāraṃ kātuṃ na sukaranti vadāmi. Abhivādanādīsu anekasatavāraṃ anekasahassavārampi hi pañcapatiṭṭhitena nipatitvā vandanto āsanā vuṭṭhāya paccuggacchanto diṭṭhadiṭṭhakkhaṇe añjaliṃ paggaṇhanto anucchavikaṃ sāmīcikammaṃ karonto divase divase cīvarasataṃ cīvarasahassaṃ piṇḍapātasataṃ piṇḍapātasahassaṃ dadamāno cakkavāḷapariyantena sabbaratanamayaṃ āvāsaṃ karonto sappinavanītādinānappakāraṃ bhesajjaṃ anuppadajjamāno neva sakkoti ācariyena katassa patikāraṃ nāma kātunti evamattho veditabbo.
“此人”是指该俗世居民。非善报者，我言其难善作。他乃敬礼法礼数甚多，数百次乃至数千次对贵人俯首礼拜，立时尊座后退。入受视见之刻，合掌礼拜及安稳端正得体地行事。日日行百计布施，或千计布施；行于世间，拥有遍布环宇的房舍。为众生付出食药等善资，终无乏缺。非言其于老师有何回报，理应如此理解。
5. Vajirūpamasuttavaṇṇanā5. 金刚喻经注
§25
25. Pañcame arukūpamacittoti purāṇavaṇasadisacitto. Vijjūpamacittoti ittarakālobhāsanena vijjusadisacitto. Vajirūpamacittoti kilesānaṃ mūlaghātakaraṇasamatthatāya vajirena sadisacitto. Abhisajjatīti laggati. Kuppatīti kopavasena kuppati. Byāpajjatīti pakatibhāvaṃ pajahati, pūtiko hoti. Patitthīyatīti thinabhāvaṃ thaddhabhāvaṃ āpajjati. Kopanti dubbalakodhaṃ. Dosanti dussanavasena tato balavataraṃ. Appaccayanti atuṭṭhākāraṃ domanassaṃ. Duṭṭhārukoti purāṇavaṇo. Kaṭṭhenāti daṇḍakakoṭiyā. Kaṭhalenāti kapālena. Āsavaṃ detīti aparāparaṃ savati. Purāṇavaṇo hi attano dhammatāyeva pubbaṃ lohitaṃ yūsanti imāni tīṇi savati, ghaṭṭito pana tāni adhikataraṃ savati.
二十五课：所谓刚愎不调心者，谓如古玷瑕指。所谓愚昧不调心者，则指相似于愚痴烦恼发作的心。所谓坚硬不调心者，是指为烦恼根本破坏作用而坚固如金刚者。所谓憎恨，意谓生起。所谓恶怒，谓如毒蛇般发怒。所谓放逸，谓远离善法离散。所谓苦怒，是指无力怨恨。所谓怨恨，因生烦恼增重而最苦。所谓怨怒，放逸不安而导致痛苦。粗暴者，谓如古玷瑕。所谓枷杻，是指以刑杖鞭打。以枷杻伤害，谓用头骨为杖。排泄恶毒意根者，谓先后流出恶毒。所谓古玷瑕，即因其本性如铁一样古老，三种恶毒粘涎，粘附于心中，覆盖更多时为加重恶毒。
Evamevakhoti ettha idaṃ opammasaṃsandanaṃ – duṭṭhāruko viya hi kodhanapuggalo, tassa attano dhammatāya savanaṃ viya kodhanassapi attano dhammatāya uddhumātassa viya caṇḍikatassa caraṇaṃ, kaṭṭhena vā kaṭhalāya vā ghaṭṭanaṃ viya appamattaṃ vacanaṃ, bhiyyosomattāya savanaṃ viya ‘‘mādisaṃ nāma esa evaṃ vadatī’’ti bhiyyosomattāya uddhumāyanabhāvo daṭṭhabbo.
如此而言，此处所作的比附喻说，宛如狂暴猛烈之人，其性如烈火般易怒；当此人面对自身如法的教义，就如其怒气被激起般振作行动，如凶猛凶狠之兽履行其脚步，又如以木杖或刃果硬物敲击之声般口无遮拦，粗暴无礼。也如烈火越燃越盛，他听闻自己的话语，便愈发气躁不安，愈发激昂奋发，这种激昂的状态应当被观察体认。
Rattandhakāratimisāyanti rattiṃ cakkhuviññāṇuppattinivāraṇena andhabhāvakaraṇe bahalatame. Vijjantarikāyāti vijjuppattikkhaṇe. Idhāpi idaṃ opammasaṃsandanaṃ – cakkhumā puriso viya hi yogāvacaro daṭṭhabbo, andhakāraṃ viya sotāpattimaggavajjhā kilesā, vijjusañcaraṇaṃ viya sotāpattimaggañāṇassa uppattikālo, vijjantarikāya cakkhumato purisassa samantā rūpadassanaṃ viya sotāpattimaggakkhaṇe nibbānadassanaṃ, puna andhakārāvattharaṇaṃ viya sakadāgāmimaggavajjhā kilesā, puna vijjusañcaraṇaṃ viya sakadāgāmimaggañāṇassa uppādo, vijjantarikāya cakkhumato purisassa samantā rūpadassanaṃ viya sakadāgāmimaggakkhaṇe nibbānadassanaṃ, puna andhakārāvattharaṇaṃ viya anāgāmimaggavajjhā kilesā, puna vijjusañcaraṇaṃ viya anāgāmimaggañāṇassa uppādo, vijjantarikāya cakkhumato purisassa samantā rūpadassanaṃ viya anāgāmimaggakkhaṇe nibbānadassanaṃ veditabbaṃ.
夜色黑暗极深，夜晚因眼识的暂时消失而生诸遮蔽，极为广泛。所谓识织网者，即在识别产生的瞬间出现。这里用此喻比附说：通达正见之人，应如有明的眼睛来观察，如同觉者的行为；烦恼如黑暗遮蔽，阻碍进入须陀洹果之路；识织网之时为须陀洹果之路智得现起之刻；在识织网之内，觉者周遍见色之时，即须陀洹果道中涅槃之现见；黑暗布覆，如有余果果位毁灭烦恼遮蔽；识织网之转动，表示有余果道智之生起；觉者识织网遍察色相时，便是有余果道中涅槃现证之时；再者，如黑暗障蔽须陀洹果后续的斯陀含果位使烦恼显现；识织网再转动，表示斯陀含果道智的发起；觉者识织网遍见色相，于斯陀含果道时涅槃现证；接着黑暗为无余果果位烦恼所遮蔽；识织网复转表示无余果道智之生；觉者识织网遍察色相之时，即无余果道涅槃现证。须知此义。
Vajirūpamacittatāyapi idaṃ opammasaṃsandanaṃ – vajiraṃ viya hi arahattamaggañāṇaṃ daṭṭhabbaṃ, maṇigaṇṭhipāsāṇagaṇṭhi viya arahattamaggavajjhā kilesā, vajirassa maṇigaṇṭhimpi vā pāsāṇagaṇṭhimpi vā vinivijjhitvā agamanabhāvassa natthitā viya arahattamaggañāṇena acchejjānaṃ kilesānaṃ natthibhāvo, vajirena nibbiddhavedhassa puna apatipūraṇaṃ viya arahattamaggena chinnānaṃ kilesānaṃ puna anuppādo daṭṭhabboti.
即如坚硬的宝石形心，如铁一般不可破坏之阿拉汉道智为喻，坚硬如宝石链、如石链的烦恼为阿拉汉道位烦恼。通过坚硬之宝石链或石链断裂，表示烦恼被斩断，不复存在。坚硬如锐痛的感觉，凭此阿拉汉道见证断尽烦恼后，烦恼不会再生起。
6. Sevitabbasuttavaṇṇanā第六《应亲近经》注释
§26
26. Chaṭṭhe sevitabboti upasaṅkamitabbo. Bhajitabboti allīyitabbo. Payirupāsitabboti santike nisīdanavasena punappunaṃ upāsitabbo. Sakkatvā garuṃ katvāti sakkārañceva garukārañca katvā. Hīno hoti sīlenātiādīsu upādāyupādāya hīnatā veditabbā. Tattha yo hi pañca sīlāni rakkhati, so dasa sīlāni rakkhantena na sevitabbo . Yo dasa sīlāni rakkhati, so catupārisuddhisīlaṃ rakkhantena na sevitabbo. Aññatra anuddayā aññatra anukampāti ṭhapetvā anuddayañca anukampañca. Attano atthāyeva hi evarūpo puggalo na sevitabbo, anuddayānukampāvasena pana taṃ upasaṅkamituṃ vaṭṭati.
第二十六条称为当修持、应亲近。所谓应亲近即应亲密接近。所谓敬重，坐于近侧时，应屡屡亲近礼敬。所谓卑下，指执著于戒的卑贱之心，须知其义。守护五戒者虽低位，守护十戒者亦不与之亲近；守护十戒者守护四净戒者，也不宜亲近。除非其内心怀怨恨或慈悲，凭此心应当亲近。凡为己利益之人不可亲近，唯因怨恨及慈悲之因缘，可以亲近。
Sīlasāmaññagatānaṃ satanti sīlena samānabhāvaṃ gatānaṃ santānaṃ. Sīlakathāca no bhavissatīti evaṃ samānasīlānaṃ amhākaṃ sīlameva ārabbha kathā bhavissati. Sā ca no pavattinī bhavissatīti sā ca amhākaṃ kathā divasampi kathentānaṃ pavattissati na paṭihaññissati. Sā ca no phāsu bhavissatīti sā ca divasampi pavattamānā sīlakathā amhākaṃ phāsuvihāro sukhavihāro bhavissati. Samādhipaññākathāsupi eseva nayo.
戒律群体具有共同戒相，属于同类戒的继承者。若戒谈论有障碍，则因戒群人数众多继而成谈。此戒论得以流传，持续诵说不反复。戒论广泛讲说，是我佛所倡导之安乐之法。观止论亦如是。
Sīlakkhandhanti sīlarāsiṃ. Tattha tattha paññāya anuggahessāmīti ettha sīlassa asappāye anupakāradhamme vajjetvā sappāye upakāradhamme sevanto tasmiṃ tasmiṃ ṭhāne sīlakkhandhaṃ paññāya anuggaṇhāti nāma. Samādhipaññākkhandhesupi eseva nayo. Nihīyatīti attano hīnataraṃ puggalaṃ sevanto khāraparissāvane āsittaudakaṃ viya satataṃ samitaṃ hāyati parihāyati. Tulyasevīti attanā samānasevī. Seṭṭhamupanamanti seṭṭhaṃ puggalaṃ oṇamanto. Udeti khippanti khippameva vaḍḍhati. Tasmā attano uttariṃ bhajethāti yasmā seṭṭhaṃ puggalaṃ upanamanto udeti khippaṃ, tasmā attano uttaritaraṃ visiṭṭhataraṃ bhajetha.
戒蕴者，是由戒的集合体。各处以智慧加持而具足，若戒不纯则为无益，若纯净则称为善用。具善用戒蕴，亦是智慧辅佐的戒蕴。所谓远离，是譬如时常浸泡于冰水般不断冷却，防止败坏。所谓同侪者，即为与自己同修。所谓称最胜者为尊重，意为尊敬最上者。快速成长者即为上升。故当修持高于己者，尊崇更优越者。
7. Jigucchitabbasuttavaṇṇanā第七《应厌避经》注释
§27
27. Sattame jigucchitabboti gūthaṃ viya jigucchitabbo. Atha kho nanti atha kho assa. Kittisaddoti kathāsaddo. Evameva khoti ettha gūthakūpo viya dussīlyaṃ daṭṭhabbaṃ. Gūthakūpe patitvā ṭhito dhammaniahi viya dussīlapuggalo. Gūthakūpato uddhariyamānena tena ahinā purisassa sarīraṃ āruḷhenāpi adaṭṭhabhāvo viya dussīlaṃ sevamānassāpi tassa kiriyāya akaraṇabhāvo. Sarīraṃ gūthena makkhetvā ahinā gatakālo viya dussīlaṃ sevamānassa pāpakittisaddaabbhuggamanakālo veditabbo.
第27：『应当忌恶者』者，如同洞穴中应当忌恶之物。此处有「不会」有「会」；所谓声名者，即言语之声也。此处如同秘密井一般，应见不善之行。于秘密井中堕落，如同立于戒律之中的恶人。秘密井中的起拔，虽无手足斩断之状，如同看不见之恶行，即使修行恶行，其行为亦无自觉。以井水浸润其身，犹如进入恶报之时；修恶行者，其恶名恶声之迁流时节应当知之。
Tindukālātanti tindukarukkhaalātaṃ. Bhiyyosomattāya cicciṭāyatīti taṃ hi jhāyamānaṃ pakatiyāpi papaṭikāyo muñcantaṃ cicciṭāti ‘‘ciṭiciṭā’’ti saddaṃ karoti, ghaṭṭitaṃ pana adhimattaṃ karotīti attho. Evameva khoti evamevaṃ kodhano attano dhammatāyapi uddhato caṇḍikato hutvā carati, appamattakaṃ pana vacanaṃ sutakāle ‘‘mādisaṃ nāma evaṃ vadati evaṃ vadatī’’ti atirekataraṃ uddhato caṇḍikato hutvā carati. Gūthakūpoti gūthapuṇṇakūpo, gūtharāsiyeva vā. Opammasaṃsandanaṃ panettha purimanayeneva veditabbaṃ. Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabboti yasmā kodhano atiseviyamāno atiupasaṅkamiyamānopi kujjhatiyeva, ‘‘kiṃ iminā’’ti paṭikkamantepi kujjhatiyeva. Tasmā palālaggi viya ajjhupekkhitabbo na sevitabbo na bhajitabbo. Kiṃ vuttaṃ hoti? Yo hi palālaggiṃ atiupasaṅkamitvā tappati, tassa sarīraṃ jhāyati. Yo atipaṭikkamitvā tappati, tassa sītaṃ na vūpasammati. Anupasaṅkamitvā apaṭikkamitvā pana majjhattabhāvena tappantassa sītaṃ vūpasammati, tasmā palālaggi viya kodhano puggalo majjhattabhāvena ajjhupekkhitabbo, na sevitabbo na bhajitabbo na payirupāsitabbo.
『三滴水时期』者，意指三水连珠之喻。愈盛愈声张之意，即禅修中若丢弃逆境而仍发声“吱吱”，其意为声响甚大。譬如盛水暴涨之象。于是，愤怒心虽自性高扬，却变得凶猛。少戒慎者在听闻时，会说“马地散如是说，必如其言”，故愤怒心变得过度高扬、凶猛。秘密井者，即积满渊井、或堆积坑芒如是。此处应以先人舆论观照。故此类人应被冷漠相待，不可亲近，因愤怒者若使用过度之力，或暴冲逼近，便如同弯弓箭射中靶心，射中者亦痛苦。故应如枯萎之草般对待，无加亲近。何以故？若过度亲近，令人受苦，身心痛苦。若过度反抗，痛苦更甚；不亲近不反抗、保持中道者，痛苦则渐渐止息。故愤怒人宜以中立冷漠相待，不可亲近、不可交往、不可关照。
Kalyāṇamittoti sucimitto. Kalyāṇasahāyoti sucisahāyo. Sahāyā nāma sahagāmino saddhiṃcarā. Kalyāṇasampavaṅkoti kalyāṇesu sucipuggalesu sampavaṅko, tanninnatappoṇatappabbhāramānasoti attho.
『善友』者，谓善伴侣。『善助』者，谓良好之助伴。助伴者乃共同行走者。『善德宜行』者，谓于众善中具完善德行者，其意为高尚且不沉溺于贪、嗔、痴。
8. Gūthabhāṇīsuttavaṇṇanā第八《粪语者经》注释
§28
28. Aṭṭhame gūthabhāṇīti yo gūthaṃ viya duggandhakathaṃ katheti. Pupphabhāṇīti yo pupphāni viya sugandhakathaṃ katheti. Madhubhāṇīti yo madhu viya madhurakathaṃ katheti. Sabhaggatoti sabhāya ṭhito. Parisaggatoti gāmaparisāya ṭhito. Ñātimajjhagatoti ñātīnaṃ majjhe ṭhito. Pūgamajjhagatoti seṇīnaṃ majjhe ṭhito. Rājakulamajjhagatoti rājakulassa majjhe mahāvinicchaye ṭhito. Abhinītoti pucchanatthāyānīto. Sakkhipuṭṭhoti sakkhiṃ katvā pucchito. Ehambho purisāti ālapanametaṃ. Attahetu vā parahetu vāti attano vā parassa vā hatthapādādihetu vā dhanahetu vā. Āmisakiñcikkhahetu vāti ettha āmisanti lañjo adhippeto. Kiñcikkhanti yaṃ vā taṃ vā appamattakaṃ antamaso tittiriyavaṭṭakasappipiṇḍanavanītapiṇḍādimattakassa lañjassa hetūti attho. Sampajānamusā bhāsitā hotīti jānantoyeva musāvādaṃ kattā hoti.
第28：『如秘密井言』者，喻语臭秽之言。『花言』者，如花香之言。『甘言』者，如蜜糖般甜美之言。『良众中立』者，谓立于正友善众之中。『乡邑中立』者，谓立于乡村众人之中。『亲族中立』者，谓立于亲族之间。『军营中立』者，谓立于军营中。『王族中立』者，谓立于王族大议之中。『被问即答』者，谓为询问而应对。『目击询问』者，谓指见证者之问。此言语乃『我人』相关之话，包括自身或他人之手足、财富等因由。『恶知识原因』者，此处『恶知识』为仍愚痴及轻贱之人。必知故善言为有意识之妄语。
Nelāti elaṃ vuccati doso, nāssa elanti nelā, niddosāti attho. ‘‘Nelaṅgo setapacchādo’’ti (udā. 65) ettha vuttasīlaṃ viya. Kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. Atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. Hadayaṃ gacchati appaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. Guṇaparipuṇṇatāya pure bhavāti porī. Pure saṃvaḍḍhanārī viya sukumārātipi porī. Purassa esātipi porī. Purassa esāti nagaravāsīnaṃ kathāti attho. Nagaravāsino hi yuttakathā honti , pitimattaṃ pitāti, mātimattaṃ mātāti, bhātimattaṃ bhātāti vadanti. Evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. Kantabhāveneva bahuno janassa manāpā cittavuddhikarāti bahujanamanāpā.
『挠』谓挠头之动作，意为烦恼。无怨即无挠，怒即其义。『挠者』谓皮肤被抓伤。『乐耳』谓听觉之甘甜，如针又细微之苦痛不觉。以乐意而不生瞋恚，为生慈心。心入心中，谓心安祥而不忧。功德圆满者，谓前世圆满之行。昔者，妇人为丈夫增寿此义。不止此义，谓诣城中之人言说，父呼父，母呼母，兄呼兄。此类话语，多为众生所喜，众人所恨，即多受众生欢迎，多为众人不喜之事。
9. Andhasuttavaṇṇanā第九《盲者经》注释
§29
29. Navame cakkhu na hotīti paññācakkhu na hoti. Phātiṃ kareyyāti phītaṃ vaḍḍhitaṃ kareyya. Sāvajjānavajjeti sadosaniddose. Hīnappaṇīteti adhamuttame. Kaṇhasukkasappaṭibhāgeti kaṇhasukkāyeva aññamaññaṃ paṭibāhanato paṭipakkhavasena sappaṭibhāgāti vuccanti. Ayaṃ panettha saṅkhepo – kusale dhamme ‘‘kusalā dhammā’’ti jāneyya, akusale dhamme ‘‘akusalā dhammā’’ti jāneyya. Sāvajjādīsupi eseva nayo. Kaṇhasukkasappaṭibhāgesu pana kaṇhadhamme ‘‘sukkasappaṭibhāgā’’ti jāneyya, sukkadhamme ‘‘kaṇhasappaṭibhāgā’’ti yena paññācakkhunā jāneyya, tathārūpampissa cakkhu na hotīti. Iminā nayena sesavāresupi attho veditabbo.
第29：『无眼者』即无慧眼。『增长饱满』谓增长充盈之意。『祸福然灭』谓能分别善恶、爱憎。『愚昧卑贱』谓下等人生。『黑白对立』谓黑色与白色相反相成。此乃简要说——能分别善法谓善法，分别恶法谓恶法。如是指导亦如是。于黑白对立间，谓能显慧眼。如此义理，亦应于余余障碍中悟知。
Na ceva bhogā tathārūpāti tathājātikā bhogāpissa na honti. Na ca puññāni kubbatīti puññāni ca na karoti. Ettāvatā bhoguppādanacakkhuno ca puññakaraṇacakkhuno ca abhāvo vutto. Ubhayattha kaliggāhoti idhaloke ca paraloke cāti ubhayasmimpi aparaddhaggāho, parājayaggāho hotīti attho. Atha vā ubhayattha kaliggāhoti ubhayesampi diṭṭhadhammikasamparāyikānaṃ atthānaṃ kaliggāho, parājayaggāhoti attho. Dhammādhammenāti dasakusalakammapathadhammenapi dasaakusalakammapathaadhammenapi. Saṭhoti kerāṭiko. Bhogāni pariyesatīti bhoge gavesati. Theyyenakūṭakammena, musāvādena cūbhayanti theyyādīsu ubhayena pariyesatīti attho. Kathaṃ? Theyyena kūṭakammena ca pariyesati, theyyena musāvādena ca pariyesati , kūṭakammena musāvādena ca pariyesati. Saṅghātunti saṅgharituṃ. Dhammaladdhehīti dasakusalakammapathadhammaṃ akopetvā laddhehi. Uṭṭhānādhigatanti vīriyena adhigataṃ. Abyagghamānasoti nibbicikicchacitto. Bhaddakaṃ ṭhānanti seṭṭhaṃ devaṭṭhānaṃ. Na socatīti yasmiṃ ṭhāne antosokena na socati.
不仅财物本身，也不包括与之同类或同时生起的财物不存在。也不是说善业和恶业不存在，而是说不作善业恶业。这里所说的是财物产生之眼和造善业之眼的缺失。两者皆称为堕劣时代，即此世与彼世均陷于罪过沉沦与失败倒退之中。或者说两处都是堕劣时代，指的是对两类分别为断见之人所执持的见解之堕劣及失败。所谓法与非法，是指十善业道法与非十善业道法。所谓狡诈，是指奸诈狡猾。谓财物，谓寻求利益。二者皆以狡诈手段、妄言等相互寻求利益，彼此探索、追究。如何呢？以狡诈手段探寻，以狡诈妄言探寻，既用狡诈又用妄言相互探寻。所谓争执，是指为争夺。所谓“得法”，是指不发怒地得十善业道之法。所谓由精进而得，是指用勇猛力而获得。所谓无畏惧，是指断绝恐惧心。谓善法所在之处为吉地，为最高天界。谓不忧伤，是指于所在之地没有内心忧愁之意。
10. Avakujjasuttavaṇṇanā第十《覆置经》注释
§30
30. Dasame avakujjapaññoti adhomukhapañño. Ucchaṅgapaññoti ucchaṅgasadisapañño. Puthupaññoti vitthārikapañño. Ādikalyāṇantiādīsu ādīti pubbapaṭṭhapanā. Majjhanti kathāvemajjhaṃ. Pariyosānanti sanniṭṭhānaṃ. Itissa te dhammaṃ kathentā pubbapaṭṭhapanepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā kathenti, vemajjhepi pariyosānepi. Ettha ca atthi desanāya ādimajjhapariyosānāni, atthi sāsanassa. Tattha desanāya tāva catuppadikagāthāya paṭhamapadaṃ ādi, dve padāni majjhaṃ, avasānapadaṃ pariyosānaṃ. Ekānusandhikassa suttassa nidānaṃ ādi, anusandhi majjhaṃ, idamavocāti appanā pariyosānaṃ. Anekānusandhikassa paṭhamo anusandhi ādi, tato paraṃ eko vā aneke vā majjhaṃ, pacchimo pariyosānaṃ. Ayaṃ tāva desanāya nayo. Sāsanassa pana sīlaṃ ādi, samādhi majjhaṃ, vipassanā pariyosānaṃ. Samādhi vā ādi, vipassanā majjhaṃ, maggo pariyosānaṃ. Vipassanā vā ādi, maggo majjhaṃ, phalaṃ pariyosānaṃ. Maggo vā ādi, phalaṃ majjhaṃ, nibbānaṃ pariyosānaṃ. Dve dve vā kayiramāne sīlasamādhayo ādi, vipassanāmaggā majjhaṃ, phalanibbānāni pariyosānaṃ.
三十、所谓第十：不良智慧者。所谓高傲智慧者。所谓断续智慧者。所谓“初善者”，谓于诸初法之先行先置也。所谓中断，谓说法时处于中间。所谓结尾，是指说法的终止处。在此，谓于诸法宣说之时，于始、中、终皆作善妙庄严、无过失之论说；无论是中间还是终结时亦然。此处有说法起始、中间、终结，是针对法之教义。其中文献中，以四句诗为教说，第一句为开端，第二第三句为中间句，末句为结尾。单句相接两句为始、中、结。多句相接，则第一句为开端，下一句或多句为中间，后句为结尾。此为此教义的规范。至于戒为始，中为禅定，慧为终；亦或禅定为始，慧为中，道为结；慧为始，道为中，果为结；道为始，果为中，涅槃为结。两两顺次排列戒与禅定为始，中间为慧道，结尾为果涅槃。
Sātthanti sātthakaṃ katvā desenti. Sabyañjananti akkharapāripūriṃ katvā desenti. Kevalaparipuṇṇanti sakalaparipuṇṇaṃ anūnaṃ katvā desenti. Parisuddhanti parisuddhaṃ nijjaṭaṃ niggaṇṭhiṃ katvā desenti. Brahmacariyaṃ pakāsentīti evaṃ desentā ca seṭṭhacariyabhūtaṃ sikkhattayasaṅgahitaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ pakāsenti. Neva ādiṃ manasi karotīti neva pubbapaṭṭhapanaṃ manasi karoti.
谓说有意义者在于讲说内容得法利。谓咬字完整者在于发音字句圆满无缺。谓仅略述者在于各种内容仅有简略片面讲述。谓清净者在于所讲法净化真清，断除重缠。谓弘扬戒行者，谓如此讲说者表明最佳行持之方向，述说八圣道之修习法门。谓不思先见，是说心中不思念先行集会也。
Kumbhoti ghaṭo. Nikujjoti adhomukho ṭhapito. Evameva khoti ettha kumbho nikujjo viya avakujjapañño puggalo daṭṭhabbo, udakāsiñcanakālo viya dhammadesanāya laddhakālo, udakassa vivaṭṭanakālo viya tasmiṃ āsane nisinnassa uggahetuṃ asamatthakālo, udakassa asaṇṭhānakālo viya vuṭṭhahitvā asallakkhaṇakālo veditabbo.
谓罐，谓瓶。谓低陷者，谓口朝下置放。此处也同样道理，谓罐儿低陷，犹如不良智慧人应当观照，就如浇水期般为接受教法之时，如水之分布展开期不适合于所坐之处发起行动，如水未止流期，远离恶相而应觉察。
Ākiṇṇānīti pakkhittāni. Satisammosāya pakireyyāti muṭṭhassatitāya vikireyya. Evameva khoti ettha ucchaṅgo viya ucchaṅgapañño puggalo daṭṭhabbo, nānākhajjakāni viya nānappakāraṃ buddhavacanaṃ, ucchaṅge nānākhajjakāni khādantassa nisinnakālo viya tasmiṃ āsane nisinnassa uggaṇhanakālo, vuṭṭhahantassa satisammosā pakiraṇakālo viya tasmā āsanā vuṭṭhāya gacchantassa asallakkhaṇakālo veditabbo.
谓错乱者，谓偏斜。谓由念散乱而变得失调混乱。此处也同理，谓高傲者，如同车轮偏斜错乱者，谓于诸佛言中有多样杂乱，在高傲态中如同车轮不正时饮食者，非正坐位时有误取时，即起身行走时不具善相应当观察。
Ukkujjoti uparimukho ṭhapito. Saṇṭhātīti patiṭṭhahati. Evameva khoti ettha uparimukho ṭhapito kumbho viya puthupañño puggalo daṭṭhabbo, udakassa āsittakālo viya desanāya laddhakālo, udakassa saṇṭhānakālo viya tattha nisinnassa uggaṇhanakālo, no vivaṭṭanakālo viya vuṭṭhāya gacchantassa sallakkhaṇakālo veditabbo.
谓上升者，谓口朝上置放。谓安立者，谓坚立。此处同理，谓口朝上的罐儿，犹如断续智慧者，应当观照，如同浸泡水时期、接触教法之时，亦如得坐之时即起身时不似中断割断而应觉察。
Dummedhoti nippañño. Avicakkhaṇoti saṃvidahanapaññāya rahito. Gantāti gamanasīlo. Seyyo etena vuccatīti etasmā puggalā uttaritaroti vuccati. Dhammānudhammappaṭipannoti navalokuttaradhammassa anudhammaṃ saha sīlena pubbabhāgapaṭipadaṃ paṭipanno. Dukkhassāti vaṭṭadukkhassa. Antakaro siyāti koṭikaro paricchedakaro parivaṭumakaro bhaveyyāti.
愚癡者无智慧，不善巧者无断灭智慧。行苦者喜行。以此故，此人称为超胜者。所依之人称为优胜者。谓循法修行者，依佛陀正法中后世次第法，随法而行，且与戒律先行之部分同行。苦者即轮回苦。所谓终结者，即能断绝者，能割除者，能环绕者。
Puggalavaggo tatiyo. · 人品第三。