(11) 1. Sambodhavaggo · (11) 1. 正觉品义注
(11) 1. Sambodhavaggo（十一）一、正觉品
1. Pubbevasambodhasuttavaṇṇanā一、《正觉以前经》注释
§104
104. Tatiyassa paṭhame pubbeva sambodhāti sambodhito pubbeva, ariyamaggappattito aparabhāgeyevāti vuttaṃ hoti. Anabhisambuddhassāti appaṭividdhacatusaccassa. Bodhisattasseva satoti bujjhanakasattasseva sato, sammāsambodhiṃ adhigantuṃ ārabhantasseva sato, sambodhiyā vā sattasseva laggasseva sato. Dīpaṅkarassa hi bhagavato pādamūle aṭṭhadhammasamodhānena abhinīhārasamiddhito pabhuti tathāgato sammāsambodhiṃ satto laggo ‘‘pattabbā mayā esā’’ti tadadhigamāya parakkamaṃ amuñcantoyeva āgato, tasmā bodhisattoti vuccati. Ko nu khoti katamo nu kho. Lokoti saṅkhāraloko. Assādoti madhurākāro. Ādīnavoti anabhinanditabbākāro. Tassa mayhanti tassa evaṃ bodhisattasseva sato mayhaṃ. Chandarāgavinayo chandarāgappahānanti nibbānaṃ āgamma ārabbha paṭicca chandarāgo vinayaṃ gacchati pahīyati, tasmā nibbānaṃ ‘‘chandarāgavinayo chandarāgappahāna’’nti vuccati. Idaṃ lokanissaraṇanti idaṃ nibbānaṃ lokato nissaṭattā lokanissaraṇanti vuccati. Yāvakīvanti yattakaṃ pamāṇaṃ kālaṃ. Abbhaññāsinti abhivisiṭṭhena ariyamaggañāṇena aññāsiṃ. Ñāṇañca pana me dassananti dvīhipi padehi paccavekkhaṇañāṇaṃ vuttaṃ. Sesamettha uttānamevāti.
104. 关于『第三品 第一』以前即成就正觉的，说为先前成就，及成就圣道初入无余分等，言此有所依。所谓未成佛者，是指未了知四圣谛者。所谓菩提士，是指已发菩提心，或者说是已发觉悟心；或者是正在努力修习正觉的人；又或者，靠着觉者（佛陀）的缘故而走近觉悟的人。譬如迪梵迦世尊，他以八法相承承接于圣足，所显明的光明，即是如来成就正觉时的因缘，他说『这正是我应当成就的』，遂放弃余勇而来，因此称为菩提士。何者为『谁』？何者为『何』？此世为名为造作相续之境。『欲望』是柔甘之相，『苦恼』是不可喜受之相。就我而言，我即是此菩提士。由于有欲爱、嗔恚等习气，离欲爱弃欲爱而得涅槃，谓为『欲爱离欲爱』。此即世间出离，名为世间根本断尽。至于『有多少』，即是依时间、量的差别。所谓『善知识』，是指经过高深且殊胜之圣道见解者。我这里所说的『智慧』，即分别两种知识：一是普通智慧，二是观察殊胜圣道的见知。最后即以上述为结论而称。
2. Paṭhamaassādasuttavaṇṇanā二、《第一乐味经》注释
§105
105. Dutiye assādapariyesanaṃ acarinti assādapariyesanatthāya acariṃ. Kuto paṭṭhāyāti? Sumedhakālato paṭṭhāya. Paññāyāti sahavipassanāya maggapaññāya. Sudiṭṭhoti suppaṭividdho. Iminā upāyena sabbattha attho veditabbo. Tatiyaṃ sabbattha uttānameva.
105. 『第二品』是行求柔甘之境，故行柔甘求之用。何以为基？是以具足明彻之智慧观照修习为基。所谓慧者，是指清晰明了无误的智慧。由此方法，普遍遍处皆可见得利益。第三品的结论也同样如是。
4. Samaṇabrāhmaṇasuttavaṇṇanā四、《沙门婆罗门经》注释
§107
107. Catutthe sāmaññatthanti catubbidhaṃ ariyaphalaṃ. Itaraṃ tasseva vevacanaṃ. Sāmaññatthena vā cattāro maggā, brahmaññatthena cattāri phalāni. Imesu pana catūsupi suttesu khandhalokova kathito.
107. 『第四品』谓一般道理，即指四果报（四种圣果）。其他品中有不同说法。由普通的道理则说四圣道，由梵智慧的理则说四圣果。在这四品经文中，如同空洞之言，空无实体地讲述。
5. Ruṇṇasuttavaṇṇanā五、《哭泣经》注释
§108
108. Pañcamaṃ atthuppattiyā nikkhittaṃ. Katarāya atthuppattiyā? Chabbaggiyānaṃ anācāre. Te kira gāyantā naccantā hasantā vicariṃsu. Bhikkhū dasabalassa ārocayiṃsu. Satthā te pakkosāpetvā tesaṃ ovādatthāya idaṃ suttaṃ ārabhi. Tattha ruṇṇanti roditaṃ. Ummattakanti ummattakakiriyā. Komārakanti kumārakehi kattabbakiccaṃ. Dantavidaṃsakahasitanti dante dassetvā pāṇiṃ paharantānaṃ mahāsaddena hasitaṃ. Setughāto gīteti gīte vo paccayaghāto hotu, sahetukaṃ gītaṃ pajahathāti dīpeti. Naccepi eseva nayo. Alanti yuttaṃ. Dhammappamoditānaṃ satanti ettha dhammo vuccati kāraṇaṃ, kenacideva kāraṇena pamuditānaṃ santānaṃ. Sitaṃ sitamattāyāti tasmiṃ sitakāraṇe sati yaṃ sitaṃ karotha, taṃ vo sitamattāya aggadante dassetvā pahaṭṭhākāramattadassanāyayeva yuttanti vuttaṃ hoti.
108. 『第五品』析述成就之因。哪一种因？是指六十种过失行为。那些行为是：哄闹、不端正的歌舞嬉戏。比库们因坏声音而呼叫。世尊则止制他们，讲说此经以令他们觉悟。其时有人哭泣、悲伤；有人狂躁如疯癫之状；有人年少，须作年幼人所应行之事；有人以露齿笑声，举手示意，大声喧笑。所谓『断桥歌』，是指歌声产生互相扰乱，如若有条件而起纷扰的歌声，应予弃舍。跳舞同样也是如此。都是妨碍和谐的行为。教法喜欢欢喜之人称为欢喜法。所谓『清净如止』，是在此欢喜因缘中，所作欢喜之法，犹如在士牙之间示现微细法相已，谓之适当干净之见。
6. Atittisuttavaṇṇanā六、《不满足经》注释
§109
109. Chaṭṭhe soppassāti niddāya. Paṭisevanāya natthi tittīti yathā yathā paṭisevati, tathā tathā ruccatiyevāti titti nāma natthi. Sesapadadvayepi eseva nayo. Sace hi mahāsamudde udakaṃ surā bhaveyya, surāsoṇḍo ca maccho hutvā nibbatteyya, tassa tattha carantassapi sayantassapi titti nāma na bhaveyya. Imasmiṃ sutte vaṭṭameva kathitaṃ.
109. 『第六品』所说清凉安眠。谓无所依止的睡眠。就如水在广大海洋中，若水成酒，酒成鱼，皆入静灭，那里行走和卧息，还能说成『睡眠』吗？这段经文即如此说。
7. Arakkhitasuttavaṇṇanā七、《不守护经》注释
§110
110. Sattame avassutaṃ hotīti tintaṃ hoti. Na bhaddakaṃ maraṇaṃ hotīti apāye paṭisandhipaccayatāya na laddhakaṃ hoti. Kālakiriyāti tasseva vevacanaṃ. Sukkapakkhe sagge paṭisandhipaccayatāya bhaddakaṃ hoti laddhakaṃ. Taṃ pana ekantena sotāpannādīnaṃ tiṇṇaṃ ariyasāvakānaṃyeva vaṭṭati. Sesamettha uttānamevāti.
110. 『第七品』谓割断之果，三果之一。并非吉祥死，即因往生恶趣而不生者，称为非常乐死。所谓时间行为，亦如此说。乐天时生者，为极乐世间续命者。此仅限于断入初果阿拉汉等三种圣弟子。经文末尾用以上述结论结束。
8. Byāpannasuttavaṇṇanā八、《嗔害经》注释
§111
111. Aṭṭhame byāpannanti pakatibhāvaṃ jahitvā ṭhitaṃ. Sesaṃ purimasutte vuttanayameva.
第八：放弃已显露的行为状态而立于定境。不及者依前经文所说。
9. Paṭhamanidānasuttavaṇṇanā九、《第一因缘经》注释
§112
112. Navame nidānānīti kāraṇāni. Kammānaṃ samudayāyāti vaṭṭagāmikammānaṃ piṇḍakaraṇatthāya. Lobhapakatanti lobhena pakataṃ. Sāvajjanti sadosaṃ. Taṃ kammaṃ kammasamudayāya saṃvattatīti taṃ kammaṃ aññesampi vaṭṭagāmikammānaṃ samudayāya piṇḍakaraṇatthāya saṃvattati. Na taṃ kammaṃ kammanirodhāyāti taṃ pana kammaṃ vaṭṭagāmikammānaṃ nirodhatthāya na saṃvattati. Sukkapakkhe kammānaṃ samudayāyāti vivaṭṭagāmikammānaṃ samudayatthāya. Iminā nayena sabbaṃ atthato veditabbaṃ.
第九：谓缘起故。谓业的生起，以轮回流转业中之供养为缘。所谓贪着者，即由贪欲所现。所谓恶行者，即由瞋恨所现。此业为业的生起而生起，故此业也为他轮回流转业中之生起供养而生起。不谓此业为业的断尽而生起，此业非为断转轮回流转业而生。谓善业的生起，即灭尽轮回流转业的生起。由此法理一切应以实相认识。
10. Dutiyanidānasuttavaṇṇanā十、《第二因缘经》注释
§113
113. Dasame kammānanti vaṭṭagāmikammānameva. Chandarāgaṭṭhāniyeti chandarāgassa kāraṇabhūte. Ārabbhāti āgamma sandhāya paṭicca. Chandoti taṇhāchando. Yo cetaso sārāgoti yo cittassa rāgo rajjanā rajjitattaṃ, etamahaṃ saṃyojanaṃ vadāmi, bandhanaṃ vadāmīti attho. Sukkapakkhe kammānanti vivaṭṭagāmikammānaṃ. Tadabhinivattetīti taṃ abhinivatteti. Yadā vā tena vipāko ñāto hoti vidito, tadā te ceva dhamme tañca vipākaṃ abhinivatteti. Iminā ca padena vipassanā kathitā, tadabhinivattetvāti iminā maggo. Cetasā abhinivijjhitvāti iminā ca maggova. Paññāya ativijjha passatīti saha vipassanāya maggapaññāya nibbijjhitvā passati. Evaṃ sabbattha attho veditabbo. Imasmiṃ pana sutte vaṭṭavivaṭṭaṃ kathitanti.
第十：谓业即轮回流转业也。谓欲爱之起基。作始即依止、连接。欲即渴爱。心有所爱即心之爱欲，缚者即我说之缚、羁绊之义也。谓我说此为系缚、束缚也。谓善业即灭尽轮回流转业。所谓还转者，即复转回。若此因果已知、已明，时则法与其果亦复转回。此词由观智所说，此即道理。谓心之还转，此亦道理。以智慧深知、随观智解脱则见。如此处处理义应当了知。惟此经中述说轮回流转之事。
Sambodhavaggo paṭhamo. · 正觉品第一。