(16) 1. Indriyavaggo · (16) 1. 根品义注
(16) 1. Indriyavaggo(16) 1. 根品
1. Indriyasuttādivaṇṇanā1. 根经等之义注
§151
151. Catutthassa paṭhame saddhādhurena indaṭṭhaṃ karotīti saddhindriyaṃ. Sesesupi eseva nayo. Dutiye assaddhiye akampanaṭṭhena saddhābalaṃ. Sesesupi eseva nayo. Tatiye anavajjabalanti niddosabalaṃ. Saṅgahabalanti saṅgaṇhitabbayuttakānaṃ saṅgaṇhanabalaṃ. Catutthapañcamāni uttānāneva.
第四，第一条中称为以信心为基，用信根来表达。其余条文亦同理。第二条中称以坚定不动摇的信力。其余条文亦同理。第三条中称为无垢净力，即无垢无染的力量。集合力者，是应计数合摄的多种力量的合摄力。第四条与第五条亦是同理。
6. Kappasuttavaṇṇanā6. 劫经之义注
§156
156. Chaṭṭhe saṃvaṭṭatīti ettha tayo saṃvaṭṭā āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā ābhassarā, subhakiṇhā, vehapphalāti. Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vātena saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsati. Vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati. Ayamettha saṅkhepo, vitthārakathā pana visuddhimagge (visuddhi. 2.403-404 ādayo) vuttanayeneva veditabbā.
第六条中所谓三种流转，指的是水流转、火流转、风流转这三种流转。三种流转的界限明净光明、美妙鲜亮和纯净结实。火流转时，以火的光明作为界限，低处能烧毁火焰。水流转时，以清凉鲜润的水作为界限，低处能融解。风流转时，以轻柔迅疾的风作为界限，低处能吹散。虽详细描述，但无论怎样变化，终究只有一个佛法界。此处是略述，详细阐释可参照《净明道论》（第2卷403-404页）所述。
7. Rogasuttavaṇṇanā7. 病经之义注
§157
157. Sattame vighātavāti mahicchāpaccayena vighātena dukkhena samannāgato. Asantuṭṭhoti catūsu paccayesu tīhi santosehi asantuṭṭho. Anavaññappaṭilābhāyāti parehi anavajānanassa paṭilābhatthāya. Lābhasakkārasilokappaṭilābhāyāti susaṅkhatacatupaccayasaṅkhātassa lābhasakkārassa ceva vaṇṇabhaṇanasaṅkhātassa silokassa ca paṭilābhatthāya. Saṅkhāya kulāni upasaṅkamatīti ‘‘iti maṃ ete jānissantī’’ti jānanatthāya kulāni upasaṅkamati. Sesapadesupi eseva nayo.
第七条「破坏」是指以地作缘故所生的苦称为破坏。不满足是指于四种缘中于三种满足不能满足。无所隐瞒的得失是指因他人不隐瞒所获之利。因为有对利得、敬重、狭义的语汇聚合成的善缘，所以对利得、敬重和赞美语言的获得称为无隐瞒得失。聚集种姓时谓之至，是说为了让其知晓‘是我等所知’，而来聚集种姓。其余用辞亦同理。
8. Parihānisuttavaṇṇanā8. 退失经之义注
§158
158. Aṭṭhame gambhīresūti atthagambhīresu. Ṭhānāṭhānesūti kāraṇākāraṇesu. Na kamatīti nāvagāhati nappavattati. Paññācakkhūti ettha uggahaparipucchāpaññāpi vaṭṭati, sammasanappaṭivedhapaññāpi vaṭṭatiyeva.
第八条中「深重」者，谓意义深重。于地方、时辰、因缘、无因缘中皆是如此。非欲望者，谓不流动、不运行。所谓五种眼识，此处包括起疑问及辨识真相的慧眼。
9. Bhikkhunīsuttavaṇṇanā9. 比库尼经之义注
§159
159. Navame ehi tvanti there paṭibaddhacittā taṃ pahiṇituṃ evamāha. Sasīsaṃ pārupitvāti saha sīsena kāyaṃ pārupitvā. Mañcake nipajjīti vegena mañcakaṃ paññāpetvā tattha nipajji. Etadavocāti tassākāraṃ sallakkhetvā lobhappahānatthāya saṇheneva asubhakathaṃ kathetuṃ etaṃ avoca. Āhārasambhūtoti āhārena sambhūto āhāraṃ nissāya vaḍḍhito. Āhāraṃ nissāya āhāraṃ pajahatīti paccuppannaṃ kabaḷīkārāhāraṃ nissāya taṃ evaṃ yoniso sevamāno pubbakammasaṅkhātaṃ āhāraṃ pajahati. Paccuppannepi pana kabaḷīkārāhāre nikantitaṇhā pajahitabbā.
第九条中“来此吧”，是指长老等明白束缚之心，以此方式表示主动放开束缚之意。“与头一起穿过”，是指与头部一起使身体穿越。“迅速入灭”，是指迅速调伏无需散乱的心，通过该处便入于灭。说此是以其形态作标记，为断除贪欲方便而缓慢地消除不善言说。以食物生，谓因食物而起，如因食物而增长。以食物为依赖而放弃食物，谓于现行恶食以智慧辨正之法而放弃前世因缘所结之食。即便现起恶食，务当断绝根本渴爱。
Taṇhaṃ pajahatīti idāni evaṃ pavattaṃ paccuppannataṇhaṃ nissāya vaṭṭamūlikaṃ pubbataṇhaṃ pajahati. Ayaṃ pana paccuppannataṇhā kusalā akusalāti? Akusalā. Sevitabbā na sevitabbāti? Sevitabbā. Paṭisandhiṃ ākaḍḍhati nākaḍḍhatīti? Nākaḍḍhati. Etissāpi pana paccuppannāya sevitabbataṇhāya nikanti pajahitabbāyeva. So hi nāma āyasmā āsavānaṃ khayā upasampajja viharissati, kimaṅgaṃ panāhanti ettha kimaṅgaṃ panāti kāraṇaparivitakkanametaṃ. Idaṃ vuttaṃ hoti – so āyasmā arahattaphalaṃ sacchikatvā viharissati, ahaṃ kena kāraṇena na sacchikatvā viharissāmi. Sopi hi āyasmā sammāsambuddhasseva putto, ahampi sammāsambuddhasseva putto, mayhampetaṃ uppajjissatīti. Mānaṃ nissāyāti idaṃ evaṃ uppannasevitabbamānaṃ nissāya. Mānaṃpajahatīti vaṭṭamūlakaṃ pubbamānaṃ pajahati. Yaṃ nissāya panesa taṃ pajahati, sopi taṇhā viya akusalo ceva sevitabbo ca, no ca paṭisandhiṃ ākaḍḍhati. Nikanti pana tasmimpi pajahitabbāva.
断除渴爱者，谓现行以生起之渴爱作依缘而断除根本旧渴爱。此现行渴爱为善或不善？为不善。应受修习或不应修习？应修习。是否增加续世？不增加。对于此现行应修之渴爱，也须斩断其净灭。是故有学者已至阿拉汉位而住，何为依缘者？此为缘境之转变。已说曰，此有学者证得阿拉汉果，乃至我何以缘故不能证得？彼亦为世尊之子，我亦世尊之子，愿共此缘烦恼不起。以傲慢为依缘者，是以此现行应修之傲慢为依缘。断除傲慢者，是断除以根本傲慢为缘之依赖。依赖被断者，傲慢如渴爱般，既不善亦当修习，且不增长续世，净灭故当断除。
Setughātovutto bhagavatāti padaghāto paccayaghāto buddhena bhagavatā kathito. Iti imehi catūhi aṅgehi there desanaṃ vinivaṭṭente tassā bhikkhuniyā theraṃ ārabbha uppanno chandarāgo apagañchi. Sāpi theraṃ khamāpetuṃ accayaṃ desesi, theropissā paṭiggaṇhi. Taṃ dassetuṃ atha kho sā bhikkhunītiādi vuttaṃ.
世尊称谓“设图迦陀”即“佛陀”，此处‘设图迦陀’为“拔对耶迦陀”，即由佛所说的‘世尊’之曰。由此四种组成部分，长老教诲结束，出家女比库尼产生了离欲熄爱之心。她亦教导长老以忍耐为无尽，长老则受纳此教。此后，为示现此义，便说“此即比库尼”等语。
10. Sugatavinayasuttavaṇṇanā十、《善逝律经》注释
§160
160. Dasame duggahitanti uppaṭipāṭiyā gahitaṃ. Pariyāpuṇantīti vaḷañjenti kathenti. Padabyañjanehīti ettha padameva atthassa byañjanato byañjananti vuttaṃ. Dunnikkhittassāti duṭṭhu nikkhittassa uppaṭipāṭiyā ṭhapitassa. Atthopi dunnayo hotīti aṭṭhakathā nīharitvā kathetuṃ na sakkā hoti. Chinnamūlakoti mūlabhūtānaṃ bhikkhūnaṃ upacchinnattā chinnamūlako. Appaṭisaraṇoti appatiṭṭho. Bāhulikāti paccayabāhullāya paṭipannā. Sāthalikāti tisso sikkhā sithilaggahaṇena gaṇhanakā. Okkamanepubbaṅgamāti pañca nīvaraṇāni avagamanato okkamananti vuccanti, tattha pubbaṅgamāti attho. Paviveketi tividhe viveke. Nikkhittadhurāti nibbīriyā. Iminā nayena pana sabbattha attho veditabbo.
160.“第十不善行”指由起戒违戒而得。所谓“圆满”，谓完备、圆满之意。“字义详解”指在此处，重点在字的意义，详尽表达。“难修成”是对难以成就起戒违戒的指称。意义方面难用，故难以释说。所谓“断根”，是指出家比库根本受漏被断之意。“不住”，即不依止之义。“众多”，为由缘起多样所显现。“轻松”，指出三种根本修学宽松。所谓“进退前行”，是由五种盖障被断而知进退，所谓前行即其义。“离群”，为三种离的分类。“出离苦处”，谓涅槃。由此引导法义，到处皆宜当识、应知。
Indriyavaggo paṭhamo. · 根品第一。