(12) 2. Āpāyikavaggo · (12) 2. 恶趣品义注
(12) 2. Āpāyikavaggo(12) 2. 堕处品
1. Āpāyikasuttavaṇṇanā1. 堕处经注释
§114
114. Dutiyassa paṭhame apāyaṃ gacchissantīti āpāyikā. Nirayaṃ gacchissantīti nerayikā. Idamappahāyāti idaṃ brahmacāripaṭiññatādiṃ pāpadhammattayaṃ avijahitvā. Brahmacāripaṭiññoti brahmacāripaṭirūpako, tesaṃ vā ākappaṃ avijahanena ‘‘ahampi brahmacārī’’ti evaṃpaṭiñño. Anuddhaṃsetīti akkosati paribhāsati codeti. Natthi kāmesu dosoti kilesakāmena vatthukāme sevantassa natthi doso. Pātabyatanti pivitabbataṃ paribhuñjitabbataṃ nirāsaṅkena cittena pipāsitassa pānīyapivanasadisaṃ paribhuñjitabbataṃ. Imasmiṃ sutte vaṭṭameva kathitaṃ.
114. 第二品所说的恶道，是指堕入恶趣者。堕入地狱者称为地狱道众。此处“不放逸”指不执着于这戒律和出家生活的真谛等败坏法。所谓“戒律”是出家生活的象征，依此维持者便自知“我也是出家人”。“讥责”指责骂、比喻、激励。心不染著五欲，故无嗔恨。对那口渴望饮水的心，要饮用清净饮料般地恭敬尊重。此经文中仅言轮回。
2. Dullabhasuttavaṇṇanā2. 难得经注释
§115
115. Dutiye kataññū katavedīti ‘‘iminā mayhaṃ kata’’nti tena katakammaṃ ñatvā viditaṃ pākaṭaṃ katvā paṭikaraṇakapuggalo.
115. 第二品中“知所作”是指“这是我所为”，即了知所作业已成就、明了且显露，因而能回避恶业的人。
3. Appameyyasuttavaṇṇanā3. 无量经注释
§116
116. Tatiye sukhena metabboti suppameyyo. Dukkhena metabboti duppameyyo. Pametuṃ na sakkotīti appameyyo. Unnaḷoti uggatanaḷo, tucchamānaṃ ukkhipitvā ṭhitoti attho. Capaloti pattamaṇḍanādinā cāpallena samannāgato. Mukharoti mukhakharo. Vikiṇṇavācoti asaññatavacano. Asamāhitoti cittekaggatārahito. Vibbhantacittoti bhantacitto bhantagāvibhantamigasappaṭibhāgo. Pākatindriyoti vivaṭindriyo. Sesamettha uttānamevāti.
116. 第三品“应爱惜”是说，应当正当对待。凡是快乐的，应珍惜；痛苦的，则应避免。不能放下者，称为难舍。浊气意指向上升腾的烟雾，弃置不理即为“住”。动摇者如飞燕，故名“动摇”。口不净称为“口恶”；妄言无定称“不定言”；心散乱无聚称“心散乱”；心分裂如兽群分群称“分心”；感官松弛称“松感官”；其余义同前述。
4. Āneñjasuttavaṇṇanā4. 不动经注释
§117
117. Catutthe tadassādetīti taṃ jhānaṃ assādeti. Taṃ nikāmetīti tadeva pattheti. Tena ca vittiṃ āpajjatīti tena jhānena tuṭṭhiṃ āpajjati. Tatra ṭhitoti tasmiṃ jhāne ṭhito. Tadadhimuttoti tattheva adhimutto. Tabbahulavihārīti tena bahulaṃ viharanto. Sahabyataṃ upapajjatīti sahabhāvaṃ upapajjati, tasmiṃ devaloke nibbattatīti attho . Nirayampi gacchatītiādi nirayādīhi avippamuttattā aparapariyāyavasena tattha gamanaṃ sandhāya vuttaṃ. Na hi tassa upacārajjhānato balavataraṃ akusalaṃ atthi, yena anantaraṃ apāye nibbatteyya. Bhagavato pana sāvakoti sotāpannasakadāgāmianāgāmīnaṃ aññataro. Tasmiṃyeva bhaveti tattheva arūpabhave. Parinibbāyatīti appaccayaparinibbānena parinibbāyati. Adhippayāsoti adhikappayogo. Sesamettha vuttanayeneva veditabbaṃ. Imasmiṃ pana sutte puthujjanassa upapattijjhānaṃ kathitaṃ, ariyasāvakassa tadeva upapattijjhānañca vipassanāpādakajjhānañca kathitaṃ.
117. 第四品“得道”指入禅定。以此禅定生起满足感。此处“立”指在此禅定中安住，“安住”即专注于此。修行者多住于此，随其本性而生起共近，故云“神界出现”。言堕入地狱等处，以无解脱环环相续，轮回往返之因而说。无禅定力量支撑者，无能即刻堕入恶道。佛陀的弟子指初果、二果、三果圣者中某些人，他们在此世有此存在，及非形色界者，达到无条件涅槃。所谓“专心用力”即更专注。此品结论即此。经中也说到凡夫的定及圣者的禅定与观修。
5. Vipattisampadāsuttavaṇṇanā5. 失败与成就经注释
§118
118. Pañcame sīlavipattīti sīlassa vipannākāro. Sesadvayepi eseva nayo. Natthi dinnanti dinnassa phalābhāvaṃ sandhāya vadati. Yiṭṭhaṃ vuccati mahāyogo. Hutanti paheṇakasakkāro adhippeto. Tampi ubhayaṃ phalābhāvameva sandhāya paṭikkhipati. Sukatadukkaṭānanti sukatadukkatānaṃ, kusalākusalānanti attho. Phalaṃ vipākoti yaṃ phalanti vā vipākoti vā vuccati, taṃ natthīti vadati. Natthi ayaṃ lokoti paraloke ṭhitassa ayaṃ loko natthi, natthi paro lokoti idha loke ṭhitassāpi paraloko natthi, sabbe tattha tattheva ucchijjantīti dasseti. Natthi mātā natthi pitāti tesu sammāpaṭipattimicchāpaṭipattīnaṃ phalābhāvavasena vadati. Natthi sattā opapātikāti cavitvā uppajjanakasattā nāma natthīti vadati. Sampadāti pāripūriyo. Sīlasampadāti sīlassa paripuṇṇaavekallabhāvo. Sesadvayepi eseva nayo. Atthi dinnantiādi vuttapaṭipakkhanayena gahetabbaṃ.
118. 第五品“戒失”谓戒律的失坏情况。此乃全面论述。戒失无实质果报，故无果时即不能果报。所谓“大结合”即主要根本。废弃即牵连式抛弃。两者果报皆无。善不善之分。果即指此果报。无此种果报者，谓此人不在此世，无他世存在。此中无母无父，乃因修坏止正法故。称非现生者，即涅槃者不再转生。全盛指圆满。戒律圆满亦如是。此中戒失亦同理。要以经义理解戒失。
6. Apaṇṇakasuttavaṇṇanā第六《无误经》注释
§119
119. Chaṭṭhe apaṇṇako maṇīti chahi talehi samannāgato pāsako. Sugatiṃ sagganti cātumahārājikādīsu aññataraṃ saggaṃ lokaṃ. Imasmiṃ sutte sīlañca sammādiṭṭhi cāti ubhayampi missakaṃ kathitaṃ. Sattamaṃ uttānameva.
119. 第六品“无缺”作意指全面圆满，具六种特质之束带。美好往生四天王等天界或别处的一种天界。此经中戒律与正见均有所缺失，两者皆未圆满。第七品则更进一层说。
8. Paṭhamasoceyyasuttavaṇṇanā第八《第一清净经》注释
§121
121. Aṭṭhame soceyyānīti sucibhāvā. Kāyasoceyyanti kāyadvāre sucibhāvo. Sesadvayepi eseva nayo. Imesu pana paṭipāṭiyā catūsu suttesu agārikapaṭipadā kathitā. Sotāpannasakadāgāmīnampi vaṭṭati.
第121节“应当清净者”为“清净之相”。“身体应当清净”意指身门处的清净之相。此三者亦同此义。就此四句经文的修行次第，论述了居士的修行法门。此法顺于聂陀阿拉汉与不还转果者中亦适用。
9. Dutiyasoceyyasuttavaṇṇanā第九《第二清净经》注释
§122
122. Navame ajjhattanti niyakajjhattaṃ. Kāmacchandanti kāmacchandanīvaraṇaṃ. Byāpādādīsupi eseva nayo. Sesamettha heṭṭhā vuttanayameva. Gāthāya pana kāyasucinti kāyadvāre suciṃ, kāyena vā suciṃ. Sesadvayepi eseva nayo. Ninhātapāpakanti sabbe pāpe ninhāpetvā dhovitvā ṭhitaṃ. Iminā suttenapi gāthāyapi khīṇāsavova kathitoti.
第122节“内部”谓心及心法障碍。“欲望”即欲欲之障碍；“嗔恨”等也是同义。此三者中下者如前文所说。经中偈句谓身净者乃身门净、或其身净。三者亦具此义。“断除恶业”者即为断绝一切恶业，清洗净除而坚立。由此经文及偈句说法，表现为无染。
10. Moneyyasuttavaṇṇanā第十《寂默行经》注释
§123
123. Dasame moneyyānīti munibhāvā. Kāyamoneyyanti kāyadvāre munibhāvo sādhubhāvo paṇḍitabhāvo. Sesadvayepi eseva nayo. Idaṃ vuccati, bhikkhave, kāyamoneyyanti idaṃ tividhakāyaduccaritappahānaṃ kāyamoneyyaṃ nāma. Apica tividhaṃ kāyasucaritampi kāyamoneyyaṃ, tathā kāyārammaṇaṃ ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ. Vacīmoneyyepi eseva nayo.
第123节“贤者”谓圣者品格。“身体贤者”指身体诸处之贤明，品德、智慧的表现。三者亦同此义。此即为比库们所称，身体贤者涵义为三种弃恶身法即去身恶行之身体贤者。又有身净行贤者、身所缘识之知贤者、连同智慧而得以成就之道贤者、身体断除爱欲之贤者、身体行法令尽灭之贤者，此即第四禅定时的证得。言语贤者亦同此义。此处特殊说明如同第四禅定的证入，如第四禅是心的止息，对言语的行止乎也是第二禅定的断尽，对心的止息即为断除识的行止，也即是心识灭尽之定，名为心贤者。身体贤者指身门处的最高清净，即或以身作贤者。三者亦同此义。所谓断尽者即是断尽烦恼者。断尽烦恼者即谓完全断尽也。
Ayaṃ panettha viseso – yathā idha catutthajjhānasamāpatti, evaṃ tattha vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyanti veditabbā. Manomoneyyampi imināva nayena atthaṃ ñatvā cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyanti veditabbā. Kāyamuninti kāyadvāre muniṃ uttamaṃ parisuddhaṃ, kāyena vā muniṃ. Sesadvayepi eseva nayo. Sabbappahāyinanti khīṇāsavaṃ. Khīṇāsavo hi sabbappahāyī nāmāti.
此处乃特别说明——如第四禅时的证入一样，言语行止断尽即第二禅时的证入谓之言语贤者。心贤者亦当如此理解，即断除心行所执之法，证得心识、意受、识所灭之定，谓之心贤者。身体贤者是指身体处的圣者，即全然清净之圣者或以身作为圣者。三者同此义。所谓全然弃除者即已断尽了所有烦恼者。断尽烦恼者故名为全然弃除。
Āpāyikavaggo dutiyo. · 第二品：堕恶趣品。