5. Rohitassavaggo · 5. 罗希德萨品义注
5. Rohitassavaggo第五 罗希达萨品
1. Samādhibhāvanāsuttavaṇṇanā第一《定的修习经》注释
§41
41. Pañcamassa paṭhame ñāṇadassanappaṭilābhāyāti dibbacakkhuñāṇadassanassa paṭilābhāya. Divāsaññaṃ adhiṭṭhātīti divāti evaṃ saññaṃ adhiṭṭhāti. Yathā divā tathā rattinti yathā divā ālokasaññā manasi katā, tatheva taṃ rattimpi manasi karoti. Dutiyapadepi eseva nayo. Sappabhāsanti dibbacakkhuñāṇobhāsena sahobhāsaṃ. Kiñcāpi ālokasadisaṃ kataṃ, attho panettha na evaṃ sallakkhetabbo. Dibbacakkhuñāṇāloko hi idhādhippeto.
第五十五节之第一条“关于知识与见解的未得”：意指未获天眼知识与见解。日间所现现象称为“白昼”，其见取由此执持。日间如是，夜间亦然，犹如日间在心中观照光明影像，夜间亦于心中保持此相。第二条亦复如是。以天眼知识之光辉明了显现光辉。虽有所见如光，但此处意旨并非如此简单。所谓天眼之光，指的是此处之特别意旨。
Viditāti pākaṭā hutvā. Kathaṃ pana vedanā viditā uppajjanti, viditā abbhatthaṃ gacchantīti? Idha bhikkhu vatthuṃ pariggaṇhāti, ārammaṇaṃ pariggaṇhāti. Tassa pariggahitavatthārammaṇatāya tā vedanā ‘‘evaṃ uppajjitvā evaṃ ṭhatvā evaṃ nirujjhantī’’ti viditā uppajjanti, viditā tiṭṭhanti, viditā abbhatthaṃ gacchanti nāma. Saññāvitakkesupi eseva nayo.
所谓知，是指已明了显现。然欲知感受如何明了生起，明了存在，明了灭尽？此中比库计数缘起事，由此缘起物而生感受。彼感受于此缘起之处，明了已生起，明了尚住，明了将灭尽。于有盖意念中亦复如是。
Udayabbayānupassīti udayañca vayañca passanto. Iti rūpanti evaṃ rūpaṃ ettakaṃ rūpaṃ na ito paraṃ rūpaṃ atthīti. Iti rūpassa samudayoti evaṃ rūpassa uppādo. Atthaṅgamoti pana bhedo adhippeto. Vedanādīsupi eseva nayo. Idañca pana metaṃ, bhikkhave, sandhāya bhāsitanti, bhikkhave, yaṃ mayā etaṃ puṇṇakapañhe ‘‘saṅkhāya lokasmi’’ntiādi bhāsitaṃ, taṃ idaṃ phalasamāpattiṃ sandhāya bhāsitanti attho.
所谓观看生起与灭去，即观视生起与消亡。此即色法——如是色相，如此色相，非此即彼之色。所谓色法的生起，谓色之出现。所谓滅，则指分裂、消散。受等蕴亦复如是。此处特别应当谛听，因为此乃我以完整问题中「数聚世间」等说法所论之果报成就。
Tattha saṅkhāyāti ñāṇena jānitvā. Lokasminti sattaloke. Paroparānīti uccāvacāni uttamādhamāni. Iñjitanti calitaṃ. Natthi kuhiñci loketi lokasmiṃ katthaci ekakkhandhepi ekāyatanepi ekadhātuyāpi ekārammaṇepi natthi. Santoti paccanīkakilesavūpasamena santo. Vidhūmoti kodhadhūmena vigatadhūmo. Evamettha suttante maggekaggatampi kathetvā gāthāya phalasamāpattiyeva kathitāti.
其中“数聚”指凭智慧所知。所谓“世间”即七界；“彼此”意指从上至下无所不有；“运动”指移动变化。无处无所谓“世间”，即使于一个界，一个处，一个界根，一个缘起处亦无。谓“安住”，是因离开烦恼清净而安住之意。谓“散尽”，是指以愤怒火焰散尽之意。此理亦如经中所说，即使于道之初果阶段亦作如此说明，此说即为果报完成的阐述。
2. Pañhabyākaraṇasuttavaṇṇanā第二《问题解答经》注释
§42
42. Dutiye yo ca tesaṃ tattha tattha, jānāti anudhammatanti yo etesaṃ pañhānaṃ tasmiṃ tasmiṃ ṭhāne byākaraṇaṃ jānāti. Catupañhassa kusalo, āhu bhikkhuṃ tathāvidhanti tathāvidhaṃ bhikkhuṃ tesu catūsu pañhesu kusaloti evaṃ vadanti. Durāsado duppasahoti parehi ghaṭṭetuṃ vā abhibhavituṃ vā na sakkā. Gambhīroti sattasīdantaramahāsamuddo viya gambhīro. Duppadhaṃsiyoti dummocāpayo, gahitaggahaṇaṃ vissajjāpetuṃ na sakkāti attho. Atthe anatthe cāti vaḍḍhiyañca avaḍḍhiyañca. Atthābhisamayāti atthasamāgamena. Dhīro paṇḍitoti pavuccatīti dhitisampanno puggalo ‘‘paṇḍito aya’’nti evaṃ pavuccati.
第二节云“在彼处能知其义者”，即是知彼问题所在处之解析者。为四问中精通者，谓有善德比库，谓云“比库，有此智慧，善于此四问”，如是称说。谓“难以迫近，难以忍受”，谓不可被他人逼迫或控制。谓“深远”，如七海广大深广。谓“难流失”，谓不可轻易失去，难以舍弃。“有义非义”者，是指增加与减少。所谓智慧者，称为有智慧之人，谓曰“此者智慧”。
3-4. Kodhagarusuttadvayavaṇṇanā第三至第四《重视忿怒经》二经注释
§43-44
43-44. Tatiye kodhagaru na saddhammagarūti kodhaṃ gāravena garuṃ katvā gaṇhāti, na saddhammaṃ, saddhammaṃ pana agāravena lāmakaṃ katvā gaṇhāti. Sesapadesupi eseva nayo.
第四十三至四十四节“愤怒重者非正法重者”云：谓以愤怒重视而执持，不是正法；正法则以轻慢而执持。其他条款亦如是说明。
Virūhantīti vaḍḍhanti, sañjātamūlāya vā saddhāya patiṭṭhahanti acalā bhavanti. Catutthe kodhagarutāti kodhamhi sagāravatā. Esa nayo sabbattha.
“发怒”者，增长、增强之意，于生起之根本信心上坚立不动。所谓第四重是“大怒”者，即怒中之猛烈猛烈者。此法理可广泛通用。
5. Rohitassasuttavaṇṇanā第五《罗希达萨经》注释
§45
45. Pañcame yatthāti cakkavāḷalokassa ekokāse bhummaṃ. Na cavati na upapajjatīti idaṃ aparāparaṃ cutipaṭisandhivasena gahitaṃ. Gamanenāti padagamanena. Lokassa antanti satthā saṅkhāralokassa antaṃ sandhāya vadati. Ñāteyyantiādīsu ñātabbaṃ daṭṭhabbaṃ pattabbanti attho. Iti devaputtena cakkavāḷalokassa anto pucchito, satthārā saṅkhāralokassa kathito . So pana ‘‘attano pañhena saddhiṃ satthu byākaraṇaṃ sametī’’ti saññāya sampahaṃsanto acchariyantiādimāha.
四十五。所谓第五，是指地球世界中某一特定处所。此处既不消失亦不再生，是以相续不断相连相合。所谓行走者，是指通过脚步行走。世尊说“世界乃至缘起诸行之终”，即指缘起法中诸行（行蕴）之终结。谓应知、应见、应得之义。如天子所问地球之边界，佛将之讲述为诸行世界之终，佛陀“以自己智慧融摄对法之解释”，即以意念断尽疑惑，道理令诸天震惊称奇。
Daḷhadhammāti daḷhadhanu uttamappamāṇena dhanunā samannāgato. Dhanuggahoti dhanuācariyo. Sikkhitoti dvādasa vassāni dhanusippaṃ sikkhito. Katahatthoti usabhappamāṇepi vālaggaṃ vijjhituṃ samatthabhāvena katahattho. Katūpāsanoti katasarakkhepo dassitasippo. Asanenāti kaṇḍena. Atipāteyyāti atikkameyya. Yāvatā so tālacchādiṃ atikkameyya, tāvatā kālena ekaṃ cakkavāḷaṃ atikkamāmīti attano javasampattiṃ dasseti.
“强健法”者，是指强劲弓，以极优良分量之弓具。所谓弓兵即弓箭手。受训者，受十二年弓术训练。所谓“手已成”者，即能用牛犊般大小之木棍刺杀目标。所谓“坚定执持”者，乃示现稳固持枪。所谓“以弓射”即拉弓射箭。所谓“用棍棒击打”者。所谓“超越”即超过。言至其能够越过诸如塔尖等边界线，表明自己速度迅捷。
Puratthimā samuddā pacchimoti yathā puratthimā samuddā pacchimasamuddo dūre, evaṃ me dūre padavītihāro ahosīti vadati. So kira pācīnacakkavāḷamukhavaṭṭiyaṃ ṭhito pādaṃ pasāretvā pacchimacakkavāḷamukhavaṭṭiṃ atikkamati, puna dutiyapādaṃ pasāretvā paracakkavāḷamukhavaṭṭiṃ atikkamati. Icchāgatanti icchā eva. Aññatrevāti nippapañcataṃ dasseti. Bhikkhācārakāle kiresa nāgalatādantakaṭṭhaṃ khāditvā anotatte mukhaṃ dhovitvā kāle sampatte uttarakurumhi piṇḍāya caritvā cakkavāḷamukhavaṭṭiyaṃ nisinno bhattakiccaṃ karoti, tattha muhuttaṃ vissamitvā puna javati. Vassasatāyukoti tadā dīghāyukakālo hoti, ayaṃ pana vassasatāvasiṭṭhe āyumhi gamanaṃ ārabhi. Vassasatajīvīti taṃ vassasataṃ anantarāyena jīvanto. Antarāyeva kālaṅkatoti cakkavāḷalokassa antaṃ appatvā antarāva mato. So pana tattha kālaṃ katvāpi āgantvā imasmiṃyeva cakkavāḷe nibbatti.
“东方大海、西方大海”喻，如东方在远方有大海，汝应知我也处于远方。传说中，一曰北地边界环绕世界，足踏其上越过西方大海边界，再以另一足跨越所在之边界。所谓“意念”即念头。释迦牟尼比库时代，有人啖食泥状龙龟之牙齿，洁净口鼻，于时赴北地乞食，坐于世界边界行乞，稍息、稍复奋进。彼时已至百年寿命，此乃长寿之始，于百岁寿命中无间断存活。所谓“长寿百年活”即无间断生存。所谓“间断之时”乃世界末日的暗示。彼虽度过时间，复返此地球世界出生。
Appatvāti saṅkhāralokassa antaṃ appatvā. Dukkhassāti vaṭṭadukkhassa. Antakiriyanti pariyantakaraṇaṃ. Kaḷevareti attabhāve. Sasaññimhi samanaketi sasaññe sacittake. Lokanti dukkhasaccaṃ. Lokasamudayanti samudayasaccaṃ. Lokanirodhanti nirodhasaccaṃ. Paṭipadanti maggasaccaṃ. Iti ‘‘nāhaṃ, āvuso, imāni cattāri saccāni tiṇakaṭṭhādīsu paññapemi, imasmiṃ pana catumahābhūtike kāyasmiṃyeva paññapemī’’ti dasseti. Samitāvīti samitapāpo. Nāsīsatīti na pattheti. Chaṭṭhaṃ uttānatthamevāti.
所谓“不间断”即斷绝诸行世界之终。所谓“苦”即轮回苦苦。所谓“结束”即终止原因。所谓“身体”即自身身相。所谓“共知”即观知于心。“世界”即苦谛之义。“世界生起”即集谛之义。所谓“世界止息”即灭谛之义。所谓“修行”即道谛之义。谓“非也，善友，我不是从四种苦根类中认识世界，我是从四大身中认识之”，此言明。所谓“净灭”即清净罪业。所谓“不得”即不得行之意。谓“六者中最上位”。
7. Suvidūrasuttavaṇṇanā第七《极远经》注释
§47
47. Sattame suvidūravidūrānīti kenaci pariyāyena anāsannāni hutvā suvidūrāneva vidūrāni. Nabhañca, bhikkhave, pathavī cāti ākāsañca mahāpathavī ca. Tattha kiñcāpi pathavito ākāsaṃ nāma na dūre, dvaṅgulamattepi hoti. Aññamaññaṃ alagganaṭṭhena pana ‘‘suvidūravidūre’’ti vuttaṃ. Verocanoti sūriyo. Satañca, bhikkhave, dhammoti catusatipaṭṭhānādibhedo sattatiṃsabodhipakkhiyadhammo. Asatañca dhammoti dvāsaṭṭhidiṭṭhigatabhedo assaddhammo.
四十七。所谓“七者以极远、远三种方式”，意谓虽距离遥远偶不相邻，但远近亦有不同。世尊言：“彼地虽远，然空与大地却是广大。任何地境与空间虽为邻近，实际距离亦有限，一小段尺量而已。各地虽相邻现象，仍称远近。”“维罗灿”者即“太阳”。“百八十”是指法身八十八法及觉支三十七慧。所谓“不实法”者为二十八见所起之不真实法。
Pabhaṅkaroti ālokakaro. Abyāyiko hotīti avigacchanasabhāvo hoti. Sataṃ samāgamoti paṇḍitānaṃ mittasanthavavasena samāgamo. Yāvāpitiṭṭheyyāti yattakaṃ addhānaṃ tiṭṭheyya. Tatheva hotīti tādisova hoti, pakatiṃ na jahati. Khippaṃ hi vetīti sīghaṃ vigacchati.
『发光』者，制造光明也。『不消逝』者，具有不散灭之自性也。『贤者之集会』者，以智者友谊往来之因缘而相聚也。『只要住世』者，所住之时日之量也。『亦如是』者，仍是如彼，不离本性也。『迅速消逝』者，快速散灭也。
8. Visākhasuttavaṇṇanā8. 维萨卡经注释
§48
48. Aṭṭhame pañcālaputtoti pañcālabrāhmaṇiyā putto. Poriyā vācāyāti paripuṇṇavācāya. Vissaṭṭhāyāti apalibuddhāya. Anelagalāyāti niddosāya ceva agaḷitāya ca apatitapadabyañjanāya. Pariyāpannāyāti vivaṭṭapariyāpannāya. Anissitāyāti vaṭṭaṃ anissitāya. Vivaṭṭanissitameva katvā katheti, vaṭṭanissitaṃ katvā na kathetīti ayamettha adhippāyo.
第四十八，第八经中，『般嘉拉之子』者，般嘉拉婆罗门女之子也。『高雅之语』者，圆满之语也。『流利』者，无滞碍也。『纯正无瑕』者，无过失且不脱落，音节文字不堕落也。『已含摄』者，含摄于出离之中也。『无所依』者，不依存于轮回也。其义趣在此：以依存出离而说法，非以依存轮回而说法。
Nābhāsamānanti na akathentaṃ. Amataṃ padanti nibbānapadaṃ. Bhāsayeti obhāseyya. Jotayeti tasseva vevacanaṃ. Paggaṇhe isinaṃ dhajanti abbhuggataṭṭhena navalokuttaradhammo isīnaṃ dhajo nāma vuccati, tameva paggaṇheyya ukkhipeyya, uccaṃ katvā katheyyāti attho. Navalokuttaradhammadīpakaṃ subhāsitaṃ dhajo etesanti subhāsitadhajā. Isayoti buddhādayo ariyā. Dhammo hi isinaṃ dhajoti heṭṭhā vuttanayeneva lokuttaradhammo isīnaṃ dhajo nāmāti.
『不宣说』者，不讲说也。『不死之句』者，涅槃之句也。『令光耀』者，令照耀也。『令辉明』者，此乃其同义语也。『高举仙人之幡』者，以高举之义，九出世间法名为仙人之幡，应当高举、竖起，意即高声宣说之。以九出世间法为指示者，善说为此等之幡，故称『善说幡』。『仙人』者，佛陀等诸圣者也。『法乃仙人之幡』者，如上所述，出世间法名为仙人之幡也。
9. Vipallāsasuttavaṇṇanā9. 颠倒经注释
§49
49. Navame saññāvipallāsāti saññāya vipallatthabhāvā, catasso viparītasaññāyoti attho. Sesapadadvayepi eseva nayo. Anicce, bhikkhave, niccanti saññāvipallāsoti anicce vatthusmiṃ ‘‘niccaṃ ida’’nti evaṃ gahetvā uppajjanakasaññā, saññāvipallāsoti attho. Iminā nayena sabbapadesu attho veditabbo.
第四十九，第九经中，『想之颠倒』者，想之错乱状态，意即四种颠倒之想也。其余两句亦依此理。『比库们，于无常中执为常，此乃想颠倒』者：于无常之事物中，执取『此是常』而生起之想，即名为想颠倒也。依此义理，应于一切句中了知其义。
Anattani ca attāti anattani ‘‘attā’’ti evaṃsaññinoti attho. Micchādiṭṭhihatāti na kevalaṃ saññinova, saññāya viya uppajjamānāya micchādiṭṭhiyāpi hatā. Khittacittāti te saññādiṭṭhiyo viya uppajjamānena khittena cittena samannāgatā. Visaññinoti desanāmattametaṃ, viparītasaññācittadiṭṭhinoti attho. Te yogayuttā mārassāti te mārassa yoge yuttā nāma honti. Ayogakkheminoti catūhi yogehi khemaṃ nibbānaṃ appattā. Sattāti puggalā. Buddhāti catusaccabuddhā. Imaṃ dhammanti catusaccadhammaṃ. Sacittaṃ paccaladdhāti sakaṃ cittaṃ paṭilabhitvā. Aniccato dakkhunti aniccabhāvena addasaṃsu. Asubhataddasunti asubhaṃ asubhatoyeva addasaṃsu. Sammādiṭṭhisamādānāti gahitasammādassanā. Sabbaṃ dukkhaṃ upaccagunti sakalaṃ vaṭṭadukkhaṃ samatikkantā.
『于无我中执为我』者，意即于无我中生起『是我』之想者也。『被邪见所击』者，不仅是生起此想者，如想之生起，亦被随之生起之邪见所击也。『心散乱』者，与如想、见之生起所伴随之散乱之心相应也。『无想』者，此为说法上之表达，意即具有颠倒之想、心与见也。『彼等系属于魔之轭』者，彼等名为系属于魔之诸轭也。『未得无轭之安稳』者，未证得以四轭为安稳之涅槃也。『众生』者，补特伽罗也。『觉悟者』者，觉悟四谛者也。『此法』者，四谛之法也。『重得自心』者，重获自己之心也。『见无常性』者，以无常之相貌而见之也。『见不净』者，以不净之相而见不净也。『已执取正见』者，已把握正确之见解也。『超越一切苦』者，超越轮回全部之苦也。
10. Upakkilesasuttavaṇṇanā10. 随烦恼经注释
§50
50. Dasame upakkilesāti virocituṃ adatvā upakkiliṭṭhabhāvakaraṇena upakkilesā. Mahikāti himaṃ. Dhūmo rajoti dhūmo ca rajo ca. Rāhūti purimā tayo asampattaupakkilesā, rāhu pana sampattaupakkilesavasena kathitoti veditabbo. Samaṇabrāhmaṇā na tapanti na bhāsanti na virocantīti guṇappatāpena na tapanti, guṇobhāsena na bhāsanti, guṇavirocanena na virocanti. Surāmerayapānā appaṭiviratāti pañcavidhāya surāya catubbidhassa merayassa ca pānato aviratā.
第五十，第十经中，『随烦恼』者，因造成污染之状态而令无法光耀，故名随烦恼也。『霜』者，寒冰也。『烟与尘』者，烟与尘土也。『罗睺』者，前三者为未直接接触之随烦恼，而罗睺则应了知为以直接接触之随烦恼而说也。『沙门婆罗门不炽燃、不光耀、不辉明』者，以德行之炽热故不炽燃，以德行之光辉故不光耀，以德行之辉明故不辉明也。『未离饮用诸酒』者，未离五种谷酒与四种果酒之饮用也。
Avijjānivutāti avijjāya nivāritā pihitā. Piyarūpābhinandinoti piyarūpaṃ sātarūpaṃ abhinandamānā tussamānā. Sādiyantīti gaṇhanti. Aviddasūti andhabālā. Sanettikāti taṇhāyotteneva sayottā. Kaṭasinti attabhāvaṃ. Ghoranti kakkhaḷaṃ. Imasmiṃ suttepi gāthāsupi vaṭṭameva kathitanti.
『无明所覆』者，是以无明为障蔽、为遮蔽。『肤肤欢喜』者，欢喜于所爱之物，爱者是美好、亲近之物，也称为所爱之色。『随顺』者，谓摄受、抓取。『愚钝』者，乃无知且愚昧。『缠结』者，乃借着渴爱所起之缠结。『痛苦』者，指内自相应苦难。『刚强』者，指严格坚硬。即便在此经文中，诗句亦如往常所述般论说此义。
Rohitassavaggo pañcamo. · 罗希德萨品第五。
Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ. · 第一个五十已完结。
2. Dutiyapaṇṇāsakaṃ
第二十五分卷