(19) 4. Brāhmaṇavaggo · (19) 4. 婆罗门品义注
(19) 4. Brāhmaṇavaggo（十九）四、婆罗门品
1. Yodhājīvasuttavaṇṇanā一、战士经注释
§181
181. Catutthassa paṭhame ṭhānakusaloti yena ṭhānena ṭhito avirādhetvā vijjhituṃ sakkoti, tasmiṃ ṭhāne kusalo. Sesaṃ heṭṭhā vuttanayeneva veditabbaṃ.
第181条 第四项中所称“善于立定之所”，谓于所立之处不退转且能深入观察者，即为善处。余者，于下文所述亦应依此义了解。
2. Pāṭibhogasuttavaṇṇanā二、报施经注释
§182
182. Dutiye natthi koci pāṭibhogoti ahaṃ te pāṭibhogoti evaṃ pāṭibhogo bhavituṃ samattho nāma natthi. Jarādhammanti jarāsabhāvaṃ. Esa nayo sabbattha.
第182条 第二项中无所谓“断除所有执著”，谓“我即是执著”之说，断除所有执著之义尚未成就。所谓老病法，是指老病之现象，此理普遍适用。
3. Sutasuttavaṇṇanā三、所闻经注释
§183
183. Tatiye natthi tato dosoti tasmiṃ doso nāma natthīti attho.
第183条 第三项中无所谓罪过，故意义是其中无称为罪过者。
4. Abhayasuttavaṇṇanā四、无畏经注释
§184
184. Catutthe kicchājīvitakāraṇaṭṭhena rogova rogātaṅko nāma. Phuṭṭhassāti tena rogātaṅkena samannāgatassa. Urattāḷiṃ kandatīti uraṃ tāḷetvā rodati. Akatakalyāṇotiādīsu kalyāṇaṃ vuccati puññakammaṃ , taṃ akataṃ etenāti akatakalyāṇo. Sesapadesupi eseva nayo. Puññakammameva hi kosallasambhūtattā kusalaṃ, bhītassa parittāyakattā bhīruttāṇanti vuccati. Katapāpotiādīsu pāpaṃ vuccati lāmakaṃ akusalakammaṃ. Luddanti kakkhaḷakammaṃ. Kibbisanti samalaṃ aparisuddhakammaṃ. Kaṅkhī hotīti buddhadhammasaṅghaguṇesu ceva sikkhāya ca pubbante ca aparante ca pubbantāparante ca paṭiccasamuppāde cāti aṭṭhasu ṭhānesu kaṅkhāya samannāgato hoti. Vicikicchīti vicikicchāya samannāgato sāsanasaddhamme na niṭṭhaṃ gato, uggahaparipucchāvasena niṭṭhaṃ gantuṃ na sakkoti. Iminā nayena sabbattha attho veditabbo.
第184条 第四项中因生活艰难之故，所谓病痛之苦。被触者，谓此病痛所迫迫切之人。胸侧哭泣，谓抱胸拨挞而哭泣。所谓未行善，是指善业报，谓未造作善业。余处文义同此。因善业之精巧而成善，因惧怕而求护之故谓畏恐。善业之反义为恶，谓恶业。所谓恶为毁坏之恶，诱发污秽恶。犹豫者，即于佛法、僧团之德及戒律修学前后（八处场合）皆有所怀疑。谓于教法之正说未入微致，若以呻吟疑问之态不入正道。依此理，普遍掌握其义。
5. Brāhmaṇasaccasuttavaṇṇanā五、婆罗门真实经注释
§185
185. Pañcame brāhmaṇasaccānīti brāhmaṇānaṃ saccāni tathāni. So tena na samaṇoti maññatīti so khīṇāsavo tena saccena ‘‘ahaṃ samaṇo’’ti taṇhāmānadiṭṭhīhi na maññati. Sesapadesupi eseva nayo. Yadeva tattha saccaṃ, tadabhiññāyāti yaṃ tattha ‘‘sabbe pāṇā avajjhā’’ti paṭipattiyā saccaṃ tathaṃ aviparītaṃ. Iminā vacīsaccaṃ abbhantaraṃ katvā paramatthasaccaṃ nibbānaṃ dasseti. Tadabhiññāyāti taṃ ubhayampi abhivisiṭṭhāya paññāya jānitvā. Anuddayāya anukampāya paṭipanno hotīti anuddayatthāya ca anukampatthāya ca yā paṭipadā, taṃ paṭipanno hoti, pūretvā ṭhitoti attho. Sesapaṭipadāsupi eseva nayo.
第185条 第五项中所谓婆罗门真实者，谓婆罗门之真实。谓藉此谓“非沙门”，此喻谓已断除烦恼者不因渴望及见解错乱自称沙门。余处文义同此。所谓真实，乃能证知诸法真谛，谓修行者于所行“众生悉不可伤害”之义确证无误。由此言语显示内在真实即涅槃之最高真理。所谓证知者，谓凭慧眼明了两者真理。所谓修行，为利益众生及慈悲之心所成就之道，谓修行者修此道，完善并坚立。余处修行亦同理。
Sabbe kāmāti sabbe vatthukāmakilesakāmā. Iti vadaṃ brāhmaṇo saccamāhāti evampi vadanto khīṇāsavabrāhmaṇo saccameva āha. Sabbe bhavāti kāmabhavādayo tayopi. Nāhaṃ kvacanīti ettha pana catukkoṭikasuññatā kathitā. Ayañhi ‘‘nāhaṃ kvacanī’’ti kvaci attānaṃ na passati, kassaci kiñcanatasminti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati, bhātiṭṭhāne bhātaraṃ, sahāyaṭṭhāne sahāyaṃ, parikkhāraṭṭhāne vā parikkhāraṃ maññitvā upanetabbaṃ na passatīti attho. Na ca mama kvacanīti ettha mamasaddaṃ tāva ṭhapetvā ‘‘na ca kvacani parassa ca attānaṃ kvaci na passatī’’ti ayamattho. Idāni ‘‘mamasaddaṃ āharitvā mama kismiñci kiñcanaṃ natthī’’ti so parassa attā mama kismiñci kiñcanabhāve atthīti na passati, attano bhātiṭṭhāne bhātaraṃ, sahāyaṭṭhāne sahāyaṃ, parikkhāraṭṭhāne vā parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. Evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passatīti. Iti vadaṃ brāhmaṇoti evaṃ catukkoṭikaṃ suññataṃ vadantopi khīṇāsavabrāhmaṇo tassā paṭipadāya sammā paṭividdhattā saccameva āha, na musāti sabbesupi vāresu maññanānaṃ pahīnattāyeva na maññatīti ca attho veditabbo. Ākiñcaññaṃyevapaṭipadanti kiñcanabhāvavirahitaṃ nippalibodhaṃ niggahaṇameva paṭipadaṃ paṭipanno hoti pūretvā ṭhito.
“一切欲乐”，谓一切对欲界有执著欲求者。婆罗门取此为真实，断烦恼者亦如是称真实。所谓一切有”，指诸欲之存在性质。今说“不我从无”，此处四类空者说。所谓“不我从”，意指时常未能认知自己，亦未能于他者事物产生执著，将兄弟视兄弟，伙伴视伙伴，依赖视依赖，不觉执著。非谓我己之名义而已。非谓我所，然于我名内将一切他者亦视为我己所有，此意断舍。本质为此，即断烦恼婆罗门修持之理得真实，不生忧惧心，不能有生死烦恼之想。今当知此义，以断除诸多执念。所谓无所有之修行，谓离欲执之无染清净明达之修行，完善坚立立定。
Imāni kho paribbājakā cattāri brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditānīti yāni tumhe bhovādibrāhmaṇānaṃ saccāni vadetha, tehi aññāni mayā imāni bāhitapāpabrāhmaṇassa cattāri saccāni catūhi maggehi soḷasavidhena kiccena jānitvā paccakkhaṃ katvā paveditāni desitāni jotitānīti attho. Iti imasmiṃ sutte catūsupi ṭhānesu khīṇāsavassa vacīsaccameva kathitanti.
这些游方者，我亲自证知且开示的四种婆罗门真理，就是你们诸婆罗门父辈所称说的真理。除此之外，我以力行四种道法、十六种品的种种业已知晓并亲自作证的四条外邪婆罗门真理，即是开示、宣说、具足光明的含义。本经中，在四处，对已断染的真语仅作阐述。
6. Ummaggasuttavaṇṇanā6. 邬摩嘎经注释
§186
186. Chaṭṭhe parikassatīti ākaḍḍhiyati. Ummaggoti ummujjanaṃ, paññāgamananti attho. Paññā eva vā ummujjanaṭṭhena ummaggoti vuccati. Sāva paṭibhānaṭṭhena paṭibhānaṃ. Cittassauppannassa vasaṃ gacchatīti ye cittassa vasaṃ gacchanti, tesaṃyevettha gahaṇaṃ veditabbaṃ. Atthamaññāya dhammamaññāyāti atthañca pāḷiñca jānitvā. Dhammānudhammappaṭipanno hotīti lokuttaradhammassa anucchavikadhammaṃ saha sīlena pubbabhāgappaṭipadaṃ paṭipanno hoti. Nibbedhikapaññoti nibbijjhanakapañño. Idaṃ dukkhanti ṭhapetvā taṇhaṃ sesaṃ tebhūmakakkhandhapañcakaṃ dukkhanti sutaṃ hoti. Paññāyāti maggapaññāya. Ayaṃ dukkhasamudayoti vaṭṭamūlakataṇhā tassa dukkhassa samudayoti sutaṃ hoti. Iminā upāyena sesadvayepi attho veditabbo. Catutthapañhavissajjanena arahattaphalaṃ kathitanti veditabbaṃ.
第186。第六为紧缩者，谓之紧缩。紧缩即上升的涌起，智慧之入也。智慧由紧缩处生则称为紧缩。潜伏闪现为闪现。笔端聪慧达意者即为心所执役，凡由心所执役者，其处即应观察深究。通晓含义与巴利文皆知情义。守法践律者，即为世间超越法与相应律仪之结合体。之为熄灭慧者，名为令心退转智者。此谓苦、断除轮回绮思之根本渴爱、贪欲、五蕴苦恶土之余苦闻。由此手段应观察两种余苦。第四波洗五漏，论及阿拉汉果，须知。
7. Vassakārasuttavaṇṇanā7. 瓦萨咖拉经注释
§187
187. Sattame todeyyassāti tudigāmavāsikassa. Parisatīti sannipatitāya parisāya. Parūpārambhaṃ vattentīti paragarahaṃ pavattenti kathenti. Bālo ayaṃ rājātiādi yaṃ te upārambhaṃ vattenti, tassa dassanatthaṃ vuttaṃ. Samaṇe rāmaputteti udake rāmaputte. Abhippasannoti atikkamma pasanno. Paramanipaccakāranti uttamanipātakiriyaṃ nīcavuttiṃ. Parihārakāti paricārakā. Yamakotiādīni tesaṃ nāmāni. Tesu hi eko yamako nāma, eko moggallo nāma, eko uggo nāma, eko nāvindakī nāma, eko gandhabbo nāma, eko aggivesso nāma. Tyāssudanti ettha assudanti nipātamattaṃ, te attano parisati nisinneti attho. Iminā nayena netīti iminā kāraṇena anuneti jānāpeti. Karaṇīyādhikaraṇīyesūti paṇḍitehi kattabbakiccesu ca atirekakattabbakiccesu ca. Vacanīyādhivacanīyesūti vattabbesu ca atirekavattabbesu ca. Alamatthadasatarehīti ettha atthe passituṃ samatthā alamatthadasā, te atisitvā ṭhitā alamatthadasatarā, tehi alamatthadasatarehi. Alamatthadasataroti alamatthadasatāya uttaritaro, chekehi chekataro paṇḍitehi paṇḍitataroti pucchanto evamāha. Athassa te paṭipucchantā evaṃ bhotiādimāhaṃsu. Iti brāhmaṇo attano sappurisatāya taṃ eḷeyyarājānampi tassa parivārikepi udakampi rāmaputtaṃ pasaṃsi. Andho viya hi asappuriso, cakkhumā viya sappuriso. Yathā andho neva anandhaṃ na andhaṃ passati, evaṃ asappuriso neva sappurisaṃ na asappurisaṃ jānāti. Yathā cakkhumā andhampi anandhampi passati, evaṃ sappuriso sappurisampi asappurisampi jānāti. Todeyyopi sappurisatāya asappurise aññāsīti imamatthavasaṃ paṭicca tuṭṭhamānaso brāhmaṇo acchariyaṃ bho, gotamātiādīni vatvā tathāgatassa bhāsitaṃ anumoditvā pakkāmi.
第187。第七谓托迪娅村人。会众谓集合的众会。别人的冒犯谓他人夺取。愚者言：「这是尊王及诸事之取向」，为对其冒犯之训。沙门若言「水边之拉摩瑜陀」，即说水中拉摩瑜陀。意谓超越之通达及安乐。至高之依赖，乃最佳之降伏低劣之行为。护持者即为侍者。山羊等名称诸名。其有一称羊名，一称蒙伽罗名，一称优哥名，一称那闍跋几名，一称甘达波名，一称迦毗罗名。忏悔者在此意为皈依僧团。由此教导便称有引导者，即以因缘令他知晓。智慧者于其应为事与额外应为事皆宜担当。于应当说与额外应说亦然。所谓领悟义旨内涵之人，恰如其意观者，智慧中更具智慧，智者问时如此答之。婆罗门以其善伴诵诵说此，如同选举王及其近属为水乡拉摩瑜陀。盲人之不满愚钝如无善人，善人之卧视盲愚亦然。所言犹如盲人不见盲又不见人，善人识盲识人。托迪娅依善伴教诲知非善即善，婆罗门以平静心惊异，称其为果德玛，称众说法并称如来所述语义。
8. Upakasuttavaṇṇanā8. 伍巴咖经注释
§188
188. Aṭṭhame upakoti tassa nāmaṃ. Maṇḍikāputtoti maṇḍikāya putto. Upasaṅkamīti so kira devadattassa upaṭṭhāko, ‘‘kiṃ nu kho satthā mayi attano santikaṃ upagate vaṇṇaṃ kathessati, udāhu avaṇṇa’’nti pariggaṇhanatthaṃ upasaṅkami. ‘‘Nerayiko devadatto kappaṭṭho atekiccho’’ti (cūḷava. 348) vacanaṃ sutvā satthāraṃ ghaṭṭetukāmo upasaṅkamītipi vadanti. Parūpārambhaṃ vattetīti paragarahaṃ katheti. Sabbo so na upapādetīti sabbopi so kusaladhammaṃ na uppādeti, attano vā vacanaṃ upapādetuṃ anucchavikaṃ kātuṃ na sakkoti. Anupapādento gārayho hotīti kusalaṃ dhammaṃ uppādetuṃ asakkonto attano ca vacanaṃ upapannaṃ anucchavikaṃ kātuṃ asakkonto gārayho hoti. Upavajjoti upavaditabbo ca hoti, vajjena vā upeto hoti, sadoso hotīti attho.
第188。第八为乌巴，彼名。马尼迦之子称马尼迦子。伺候者之意，谓为帝释女婿之侍从，来到示意：「师者来至我处，将述其义否？若有瑕疵请申。」得语：「奈非帝释女婿，为牢狱中无欲之人。」读闻此语，想欲引发争辩，亦称彼为伺候者。谓他人夺取即倡导他人夺取。全面否认之谓其不生善法，自诩其言为缘起断灭难谙之语，不能开善之法，也不能从已说语演绎出善法，故谓其为不善者。无增者，亦称不善，且自言语不能为善增，是名字不乐善行者也。必须彻底纷扰，言语烦扰之意。
Atha bhagavā tassa vādaṃ gahetvā tasseva gīvāya paṭimuñcanto parūpārambhantiādimāha. Ummujjamānakaṃyevāti udakato sīsaṃ ukkhipantaṃyeva. Tattha aparimāṇā padātiādīsu tasmiṃ akusalanti paññāpane padānipi akkharānipi dhammadesanāpi aparimāṇāyeva. Itipidaṃakusalanti idampi akusalaṃ idampi akusalaṃ imināpi kāraṇena imināpi kāraṇena akusalanti evaṃ akusalapaññattiyaṃ āgatānipi aparimāṇāni. Athāpi aññenākārena tathāgato taṃ dhammaṃ deseyya, evampissa desanā aparimāṇā bhaveyya. Yathāha – ‘‘apariyādinnāvassa tathāgatassa dhammadesanā, apariyādinnaṃ dhammapadabyañjana’’nti (ma. ni. 1.161). Iminā upāyena sabbavāresu attho veditabbo. Yāva dhaṃsī vatāyanti yāva guṇadhaṃsī vata ayaṃ. Loṇakāradārakoti loṇakāragāmadārako. Yatra hi nāmāti yo hi nāma. Āsādetabbaṃ maññissatīti ghaṭṭetabbaṃ maññissati. Apehīti apagaccha, mā me purato aṭṭhāsi. Evañca pana vatvā gīvāya gaṇhāpetvā nikkaḍḍhāpesiyevāti.
其后世尊接纳彼言，放下袈裟亲近他，谓其为他人夺取之类。紧缩相似水中顶出水面之质。于斯处，不善语句字句及教法无边无际。由此谓之不善。虽有他种因缘，如来亦可宣说此法，如此宣说则教法无限。犹如说：「未斥除之如来法语，未斥除诸法语义」。由此手段，各方面义理应洞知。直到破坏之力甚猛，轻伤重伤均如盐固体之子。盐固体者，即盐农乡土里之种子。某地即名之者，即称为名。必应触及应思惟，必应打碎。若令其退让，勿使其在我前面立足。此式言辞，然后取衣，弃袈裟，离开其舍。
9. Sacchikaraṇīyasuttavaṇṇanā9. 萨吉咖拉尼亚经注释
§189
189. Navame kāyenāti nāmakāyena. Sacchikaraṇīyāti paccakkhaṃ kātabbā. Satiyāti pubbenivāsānussatiyā. Cakkhunāti dibbacakkhunā. Paññāyāti jhānapaññāya vipassanāpaññā sacchikātabbā, vipassanāpaññāya maggapaññā, maggapaññāya phalapaññā, phalapaññāya paccavekkhaṇapaññā sacchikātabbā, pattabbāti attho. Āsavānaṃ khayasaṅkhātaṃ pana arahattaṃ paccavekkhaṇavasena paccavekkhaṇapaññāya sacchikaraṇīyaṃ nāmāti.
第189。第九谓身体，即称名俗身体。必当证知及亲自成就。如是念旧日生住状态。称为天眼。智慧者应由禅定智慧与观慧成就，观慧即道慧，慧即果慧，果慧即反观慧所成。所谓必当证，即其义。余染灭尽，阿拉汉成就，复观慧名为成就。
10. Uposathasuttavaṇṇanā10. 伍波萨他经注释
§190
190. Dasame tuṇhībhūtaṃ tuṇhībhūtanti yato yato anuviloketi, tato tato tuṇhībhūtameva. Bhikkhū āmantesīti paṭipattisampanne bhikkhū pasannehi cakkhūhi anuviloketvā uppannadhammapāmojjo thometukāmatāya āmantesi. Apalāpāti palāparahitā. Itaraṃ tasseva vevacanaṃ. Suddhāti nimmalā. Sāre patiṭṭhitāti sīlādisāre patiṭṭhitā. Alanti yuttaṃ. Yojanagaṇanānīti ekaṃ yojanaṃ yojanameva, dasapi yojanāni yojanāneva. Tato uddhaṃ ‘‘yojanagaṇanānī’’ti vuccati. Idha pana yojanasatampi yojanasahassampi adhippetaṃ. Puṭosenāpīti puṭosaṃ vuccati pātheyyaṃ, pātheyyaṃ gahetvāpi upasaṅkamituṃ yuttamevāti attho. Puṭaṃsenātipi pāṭho. Tassattho – puṭo aṃse assāti puṭaṃso, tena puṭaṃsena, aṃsena pātheyyapuṭaṃ vahantenāpīti vuttaṃ hoti.
第190段：所谓第十，入寂灭者，谓由不断观察而得寂灭。无论往何处细察，必得寂灭。所谓比库「劝导」者，谓已具足修行的比库以清净之眼观察，生起法喜，欲令其欢喜故而劝导。所谓不妄语者，谓远离妄言。其他诸词皆此义。所谓净者，谓无染污。谓根本立于戒等法相。谓已离垢染。关于“计程”而言，一计程即一计程，十计程即十计程，皆如是。故谓“计程者数”。此处所言虽有百计程与千计程，但含义相同。所谓“邻兵”字，谓行军之队，从道途上接近，是可接近的意思。邻兵即通假。其意为——邻，即是部分，以邻兵运送部分，是故称邻兵。
Idāni evarūpehi evarūpehi ca guṇehi samannāgatā ettha bhikkhū atthīti dassetuṃ santi bhikkhavetiādimāha. Tattha devappattāti upapattidevanibbattakaṃ dibbavihāraṃ dibbavihārena ca arahattaṃ pattā. Brahmappattāti niddosaṭṭhena brahmabhāvasādhakaṃ brahmavihāraṃ brahmavihārena ca arahattaṃ pattā. Āneñjappattāti aniñjanabhāvasādhakaṃ āneñjaṃ āneñjena ca arahattaṃ pattā. Ariyappattāti puthujjanabhāvaṃ atikkamma ariyabhāvaṃ pattā. Evaṃ kho, bhikkhave, bhikkhu devappatto hotītiādīsu evaṃ rūpāvacaracatutthajjhāne ṭhatvā cittaṃ vivaṭṭetvā arahattaṃ patto devappatto nāma hoti , catūsu brahmavihāresu ṭhatvā cittaṃ vivaṭṭetvā arahattaṃ patto brahmappatto nāma, catūsu arūpajjhānesu ṭhatvā cittaṃ vivaṭṭetvā arahattaṃ patto āneñjappatto nāma. Idaṃ dukkhantiādīhi catūhi saccehi cattāro maggā tīṇi ca phalāni kathitāni. Tasmā imaṃ ariyadhammaṃ patto bhikkhu ariyappatto nāma hotīti.
现在以此等种种性质具足的所在，为显示比库之利益，故称比库，如是说。所谓天果者，谓生天者，得生天并已证得阿拉汉果。所谓梵果者，谓除垢净行梵境界，证得阿拉汉果。所谓无烦果者，谓除遍净无烦境而证阿拉汉果。所谓圣果者，谓超越凡夫境界而得圣者之境界。比库啊，于此四色界禅中依止，心解脱，证得阿拉汉果者，名为得天果；于四梵行中依止，心解脱，证得阿拉汉果者，名为得梵果；于四无色禅中依止，心解脱，证得阿拉汉果者，名为得无烦果。以上以苦集灭道四圣谛及三果分别演说。由是，得此圣法之比库，名为圣果得者。
Brāhmaṇavaggo catuttho. · 婆罗门品第四。