(9) 4. Macalavaggo · (9) 4. 摇动品义注
(9) 4. Macalavaggo（九）四、不动品
1-5. Pāṇātipātādisuttapañcakavaṇṇanā一至五、《杀生》等五经注释
§81-85
81-85. Catutthassa paṭhamādīni uttānatthāneva. Pañcame ‘‘nīce kule paccājāto’’tiādikena tamena yuttoti tamo. Kāyaduccaritādīhi puna nirayatamūpagamanato tamaparāyaṇo. Iti ubhayenapi khandhatamova kathito hoti. ‘‘Aḍḍhe kule paccājāto’’tiādikena jotinā yuttato joti, ālokabhūtoti vuttaṃ hoti. Kāyasucaritādīhi puna sagguppattijotibhāvūpagamanato jotiparāyaṇo. Iminā nayena itarepi dve veditabbā.
第81至85条。第四条第一句皆属上升之义。第五条以“出身于卑贱家庭”等语句合于此，即暗示为昏暗滞重。由身行恶劣等故，必将堕入地狱，为昏暗叵测之终极。如此，双方都可称为“蕴尽灭矣”。“出生于半贵之家”等句因有光明相应，故作光明，称为显现光明。由身行善等，导向善趣光明之境，为光明至终极。此理可据此分辨他处之二类状况。
Venakuleti vilīvakārakule. Nesādakuleti migaluddakādīnaṃ kule. Rathakārakuleti cammakārakule. Pukkusakuleti pupphachaḍḍakakule. Kasiravuttiketi dukkhavuttike. Dubbaṇṇoti paṃsupisācako viya jhāmakhāṇuvaṇṇo. Duddasikoti vijātamātuyāpi amanāpadassano. Okoṭimakoti lakuṇḍako. Kāṇoti ekacchikāṇo vā ubhayacchikāṇo vā. Kuṇīti ekahatthakuṇī vā ubhayahatthakuṇī vā. Khañjoti ekapādakhañjo vā ubhayapādakhañjo vā. Pakkhahatoti hatapakkho pīṭhasappī . Padīpeyyassāti telakapallādino dīpaupakaraṇassa. Evaṃ kho, bhikkhaveti ettha eko puggalo bahiddhā ālokaṃ adisvā mātu kucchimhiyeva kālaṃ katvā apāyesu nibbattanto sakalampi kappaṃ saṃsarati. Sopi tamotamaparāyaṇova. So pana kuhakapuggalo bhaveyya. Kuhakassa hi evarūpā nipphatti hotīti vuttaṃ.
Venakuleti指扭曲错乱之家庭。Nesādakuleti谓猎人、渔猎等家庭。Rathakārakuleti乃制造车马工匠之家。Pukkusakuleti指花冠制造者之家。Kasiravuttike意为苦痛流离者之家。Dubbaṇṇo指似尘土污秽之人。Duddasiko谓对非亲属母亲有所欲望而无羞耻者。Okoṭimako指恶瘤疮者。Kāṇo者单眼或双眼。Kuṇī者单臂或双臂。Khañjo者一足或双足残损。Pakkhahatoti指折翼之鸟。Padīpeyyassāti讲油灯等灯具。由此，一个人暂且由外界观察，如同鼠屎一般，终日于污秽中流转轮回。此亦属昏暗滞重之类。若如此者，则称为虚妄之人。谓此种现象即为虚妄之道理.
Ettha ca ‘‘nīce kule’’tiādīhi āgamanavipatti ceva paccuppannapaccayavipatti ca dassitā. ‘‘Dalidde’’tiādīhi pavattapaccayavipatti, ‘‘kasiravuttike’’tiādīhi ājīvupāyavipatti, ‘‘dubbaṇṇo’’tiādīhi attabhāvavipatti, ‘‘bahvābādho’’tiādīhi dukkhakāraṇasamāyogo, ‘‘na lābhī’’tiādīhi sukhakāraṇavipatti ceva upabhogavipatti ca, ‘‘kāyena duccarita’’ntiādīhi tamaparāyaṇabhāvassa kāraṇasamāyogo, ‘‘kāyassa bhedā’’tiādīhi samparāyikatamūpagamo. Sukkapakkho vuttapaṭipakkhanayena veditabbo.
此处以“出身卑贱家庭”等词，示现身心赴往恶趣之因缘，及果报对治因缘。以“潦倒”等词显现起因缘，以“苦痛流离”显现谋生困苦因缘，以“污秽”等词显现身心湮没因缘，以多病显苦难因缘；以“不获”等词显现享乐缺乏等因缘；以“身行恶劣”等词显现赴往恶趣因缘；以“身坏”等词显现深入恶趣之趋向。应从反义善翼处，辨明此理。
6. Oṇatoṇatasuttavaṇṇanā六、《低下复低下经》注释
§86
86. Chaṭṭhe oṇatoṇatoti idāni nīcako āyatimpi nīcako bhavissati. Oṇatuṇṇatoti idāni nīco āyatiṃ ucco bhavissati. Uṇṇatoṇatoti idāni ucco āyatiṃ nīco bhavissati. Uṇṇatuṇṇatoti idāni ucco āyatimpi ucco bhavissati. Vitthāro pana nesaṃ purimasuttanayeneva veditabbo.
第86条。关于六种成分相互作用：今时因“恶”者，将来亦为恶；因“恶”而恶；因“善”而恶；因“善”而善。详细解释参考前文。
7. Puttasuttavaṇṇanā七、《儿子经》注释
§87
87. Sattame samaṇamacaloti samaṇaacalo, makāro padasandhikaro, niccalasamaṇoti attho. Iminā sattavidhampi sekhaṃ dasseti. So hi sāsane mūlajātāya saddhāya patiṭṭhitattā acalo nāma. Samaṇapuṇḍarīkoti puṇḍarīkasadiso samaṇo. Puṇḍarīkaṃ nāma ūnasatapattaṃ saroruhaṃ. Iminā sukkhavipassakakhīṇāsavaṃ dasseti. So hi jhānābhiññānaṃ abhāvena aparipuṇṇaguṇattā samaṇapuṇḍarīko nāma hoti. Samaṇapadumoti padumasadiso samaṇo. Padumaṃ nāma paripuṇṇasatapattaṃ saroruhaṃ. Iminā ubhatobhāgavimuttaṃ khīṇāsavaṃ dasseti. So hi jhānābhiññānaṃ bhāvena paripuṇṇaguṇattā samaṇapadumo nāma hoti . Samaṇesu samaṇasukhumāloti sabbesupi etesu samaṇesu sukhumālasamaṇo muducittasarīro kāyikacetasikadukkharahito ekantasukhī. Etena attānañceva attasadise ca dasseti.
第87条。第七种“苦行者不动”即“苦行者不移动”，意谓因根本皈依坚定、信心不动而立稳。此中“苦行莲花”象征苦行者如莲花般清净。“莲花”名指高约百瓣之花蕾，表无染染尽者。此示现修行无染已尽、虽无禅定第一义智慧，亦具足妙德者，号为苦行莲花。苦行荷花象征圆满开瓣“苦行莲花”，示证双面解脱、无染已尽。由此，诸苦行者皆被称为“柔软苦行者”，意谓其身心柔和、无苦苦，专乐安乐。此亦示自性及他性。
Evaṃ mātikaṃ nikkhipitvā idāni paṭipāṭiyā vibhajanto kathañca, bhikkhavetiādimāha. Tattha sekhoti sattavidhopi sekho. Pāṭipadoti paṭipannako. Anuttaraṃ yogakkhemaṃ patthayamāno viharatīti arahattaṃ patthayanto viharati. Muddhāvasittassāti muddhani avasittassa, katābhisekassāti attho. Ābhisekoti abhisekaṃ kātuṃ yutto. Anabhisittoti na tāva abhisitto. Macalappattoti rañño khattiyassa muddhāvasittassa puttabhāvena ceva puttesu jeṭṭhakabhāvena ca na tāva abhisittabhāvena ca abhisekappattiatthāya acalappatto niccalapatto. Makāro nipātamattaṃ. Kāyena phusitvāti nāmakāyena phusitvā.
如此陈列表格后，现由分步说明曰：“比库者”为修行者，“行者”为实践者。引导至无上安住境界，称为阿拉汉。所谓“出自被顶礼、受持者”，即已受正式灌顶者。未受灌顶者为非正式。所谓“不动”指该等正式受灌顶者之状态。译文“大贵族王族之父子”则表王子及长子未受正式受灌顶状态为不动。词“抚触”意为身体触碰之意。
Yācitova bahulaṃ cīvaraṃ paribhuñjatīti ‘‘idaṃ, bhante, paribhuñjathā’’ti evaṃ dāyakehi yācamāneheva upanītaṃ cīvaraṃ bahuṃ paribhuñjati, kiñcideva ayācitaṃ, bākulatthero viya. Piṇḍapātaṃ khadiravanamagge sīvalitthero viya. Senāsanaṃ aṭṭhakanāgarasutte (ma. ni. 2.17 ādayo; a. ni. 11.16 ādayo) ānandatthero viya. Gilānapaccayaṃ pilindavacchathero viya. Tyassāti te assa. Manāpenevāti manaṃ allīyanakena. Samudācarantīti kattabbakiccāni karonti pavattanti vā. Upahāraṃ upaharantīti kāyikacetasikaupahāraṃ upaharanti upanīyanti. Sannipātikānīti tiṇṇampi sannipātena nibbattāni. Utupariṇāmajānīti utupariṇāmato atisītaatiuṇhaututo jātāni. Visamaparihārajānīti accāsanaatiṭṭhānādikā visamaparihārato jātāni. Opakkamikānīti vadhabandhanādiupakkamena nibbattāni. Kammavipākajānīti vināpi imehi kāraṇehi kevalaṃ pubbe katakammavipākavaseneva jātāni. Catunnaṃ jhānānanti ettha khīṇāsavānampi buddhānampi kiriyajjhānāneva adhippetāni. Sesaṃ uttānatthamevāti.
「像乞求一般广泛使用衣钵」者，谓施主们在恳求时所赠予的衣钵物品多得使用，由此说明就如巴库拉长老，虽未曾请求，却也广泛使用未乞得者；又如柝陀凡行长老，行走于柿木林道间，广泛施用布施；又如阿难长老，在《八万城经》中提及其住所；又如毕陵达瓦差长老身患疾病时所借助的条件。此诸处所则是如此。所谓意愿处者，谓意念如同渴望梳篦般细微揣摩也。所谓行走于世，即指办应办之事，正在进行中。所谓供养者，谓以身心为供养而奉献、引领。所谓合成者，谓三种事物合成而成。所谓寒凉生者，谓因寒冷变化而生之事物。所谓不顺适变者，谓因坐席、立处等不适应而发生之事。所谓敌对生者，谓因受杀生、绳缚等迫害而生者。所谓业果生者，谓即使无直接因果，此等现象亦如同以前所作业之果报而生者。所谓四禅者，即使是已断烦恼者和佛陀，行禅定亦属此类。所谓余者，谓为求大胜利而上升于他者之类别也。
8. Saṃyojanasuttavaṇṇanā八、《结经》注释
§88
88. Aṭṭhame sāsane laddhappatiṭṭhattā sotāpannova samaṇamacaloti vutto, nātibahuguṇattā na bahupattaṃ viya saroruhaṃ sakadāgāmī samaṇapuṇḍarīkoti, tato bahutaraguṇattā satapattaṃ viya saroruhaṃ anāgāmī samaṇapadumoti, thaddhabhāvakarānaṃ kilesānaṃ sabbaso samucchinnattā mudubhāvappatto khīṇāsavo samaṇasukhumāloti.
第八法中，由于所获之坚固与稳定，如同初先小流入圣者一般，而非因多种优点或多方习得称为行者。次后，凭借众多优点，如同百次入小流入的次第圣者，故称为不再来者。此为断除深厚烦恼，完成柔软慧根之入圣者尊号。
9. Sammādiṭṭhisuttavaṇṇanā九、《正见经》注释
§89
89. Navame sammādiṭṭhikotiādīhi aṭṭhaṅgikamaggavasena paṭhamasutte viya satta sekhā gahitā. Dutiyavāre dasaṅgikamaggavasena vā arahattaphalañāṇaarahattaphalavimuttīhi saddhiṃ, aṭṭhaṅgikamaggavasena vā sukkhavipassakakhīṇāsavo kathito, tatiyavāre ubhatobhāgavimutto, catutthavāre tathāgato ca tathāgatasadisakhīṇāsavo cāti. Iti idaṃ suttaṃ paṭhamasutte kathitapuggalānaṃ vaseneva kathitaṃ, desanāmattameva panettha nānanti.
第九，称为正见身等八正道依次法，仿如初部经典所述，有七种修行者得到了此道。其二，或由十事八道共修，证得阿拉汉之果智，得以解脱阿拉汉果，称作八正道修行者。其三，称为两足解脱者。其四，称为如来及如来同位者及断烦恼者。如是，此经乃依初部经典中修行者之类别而论，然此处只是就教际而言，名称略有差异。
10. Khandhasuttavaṇṇanā10. 蕴经注释
§90
90. Dasame paṭhamavāre arahattatthāya payogaṃ anārabhitvā ṭhito pamādavihārī sekhapuggalo kathito. Dutiyavāre anuppāditajjhāno āraddhavipassako appamādavihārī sekhapuggalo kathito. Tatiyavāre āraddhavipassako appamādavihārī aṭṭhavimokkhalābhī sekhapuggalo kathito, catutthavāre paramasukhumālakhīṇāsavoti.
第十，初次讲说，因未开始阿拉汉境界实践，且尚在疏忽放逸的修学者；第二次，述及未发起禅那，但已开始精进内观，且持守不放逸的修行者；第三次，记载已开始内观且不疏忽，获得八解脱漏之一者；第四次，称为具最高精细慧根，已断烦恼者。
Macalavaggo catuttho. · 摇动品第四。