1. Kammakaraṇavaggo · 1. 作业品复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Aṅguttaranikāye · 增支部
Dukanipāta-ṭīkā · 二集复注
1. Paṭhamapaṇṇāsakaṃ
第一五十章
1. Kammakāraṇavaggo一、业因品
1. Vajjasuttavaṇṇanā一、过失经义疏
§1
1. Dukanipātassa paṭhame pahārasādhanatthanti daṇḍappahārassa sukhasiddhi-atthaṃ. Kañjito nibbattaṃ kañjiyaṃ, āranālaṃ, yaṃ bilaṅgantipi vuccati, taṃ yattha siñcati, sā kañjiyaukkhalikā bilaṅgathālikā, taṃsadisaṃ kāraṇaṃ bilaṅgathālikaṃ. Sīsakaṭāhaṃ uppāṭetvāti ayoguḷappavesappamāṇaṃ chiddaṃ katvā. Saṅkhamuṇḍakammakāraṇanti saṅkhaṃ viya muṇḍakaraṇaṃ kammakāraṇaṃ. Rāhumukhakammakāraṇanti rāhumukhagatasūriyasadisakammakāraṇaṃ.
第一卷的第一节，为舍弃戒律惩罚的原因，即棍棒刑罚获得轻松成功的缘故。"稠密"是紧密连结之意，"平息"意为止息、消除，"稠密的入口"，即所谓通道，那是洒水的地方，那称为"稠密溅水之处"或"涂擦处"。类似的原因称为"涂擦处"。头部扎破并打开，是指用棍棒类似物入侵造成破裂。"螺旋剃头的工匠"是指像螺旋形剃头工具的工匠。"太阳在拉胡口的工匠"是指出现如入侵太阳部位之工匠。
Jotimālikanti jotimālavantaṃ kammakāraṇaṃ. Hatthapajjotikanti hatthassa pajjotanakammakāraṇaṃ. Erakavattakammakāraṇanti erakavattasadise sarīrato cammavatte uppāṭanakammakāraṇaṃ. Cīrakavāsikakammakāraṇanti sarīrato uppāṭitavattacīrakehi nivāsāpanakammakāraṇaṃ. Taṃ karontā yathā gīvato paṭṭhāya vaddhe kantitvā kaṭiyaṃ ṭhapenti, evaṃ gopphakato paṭṭhāya kantitvāpi kaṭiyameva ṭhapenti. Aṭṭhakathāyaṃ pana ‘‘kaṭito paṭṭhāya kantitvā gopphakesu ṭhapentī’’ti vuttaṃ. Eṇeyyakakammakāraṇanti eṇimigasadisakammakāraṇaṃ. Ayavalayāni datvāti ayavalayāni paṭimuñcitvā. Ayasūlāni koṭṭentīti kapparajaṇṇukakoṭīsu ayasūlāni pavesenti. Tanti taṃ tathākatakammakāraṇaṃ sattaṃ.
"光环术者"是指创造光环状效果的工匠。"手的闪光之术者"意为手部闪光的作业工匠。"单圈旋转工匠"是指身体部位皮肤旋转如单圈般的切开工匠。"长布条工匠"，是从身体部位切开长布的缝制工匠。那些工匠所为，就如用绳索围绕脖子，将其拉紧后固定棍带，捕兽者亦是如此，拉紧脖带后也固定棍带。注疏中云："缠绕绳索后系于捕兽处"。"套索工匠"指的是制作猎套之工匠。割断金属圈，即割断隐匿的脚环。切割金属钉子，是将钉子拔除。扭转铁环，是指将铁环扭动旋转。割断归根结底是割断铁钉。"紧连拘留"意谓用铁钉系连。"围栏铺设者"如同围栏的体肤聚合。"杀害者"是指致死者。"像围栏建造"，如同建造围栏者，用围栏块将其围筑加固，重新合拢，如此为义。"夜鹭之竹"指以细竹制成的竹箍。那些都是强壮且迅速的斗士。"千件盛器"是指携带大量物品者。
Baḷisamaṃsikanti balisehi maṃsuppāṭanakammakāraṇaṃ. Kahāpaṇikanti kahāpaṇamattaso chindanakammakāraṇaṃ. Koṭṭentīti chindanti. Khārāpatacchikanti tacchetvā khārāpasiñcanakammakāraṇaṃ. Palighaparivattikanti palighassa viya parivattanakammakāraṇaṃ. Ekābaddhaṃ karonti ayasūlassa koṭṭanena. Palālapīṭhakanti palālapīṭhassa viya sarīrassa saṃvellanakammakāraṇaṃ. Kāraṇikāti ghātanakārakā. Palālavaṭṭiṃ viya katvāti yathā palālapīṭhaṃ karontā palālaṃ vaṭṭiṃ katvā saṃvellanavasena puna veṭhenti, evaṃ karontīti attho. Chātakasunakhehīti khuddakehi koleyyakasunakhehi. Te hi balavantā javayogā sūrā ca honti. Sahassabhaṇḍikanti sahassatthavikaṃ.
"强硬断肉者"是用强力刀具切割肉体者。"切币者"是指用切刀断币者。割断意即切割。"割断坚硬的秆子者"是割断坚硬秆子并清除苦味者。"杠杆转动者"是指如同杠杆般之身体转动者。用铁钉一一固定。"语声响器"如同发声器般身体震动者。为致杀者。以发声器之滑轮轮换转动以反复拨弄，如同用发声器滚动拘束物，亦复如是，其意如此。"小鳥巢穴"指小型秀美的窝穴。那些是强有力、快速如酒意的存在。"千件盛具"为盛载大量器具。
Yāhanti yaṃ ahaṃ. Yanti ca kāraṇavacanaṃ. Tenāha ‘‘yena aha’’nti. Chinnamūlaketi taṇhāmūlassa ucchinnattā sañchinnamūlake.
"前往"指行进。"去往"是行进之意。由此而说作"行者"。"切断根本"指截断渴爱的根本，即断除根本。
Vajjasuttavaṇṇanā niṭṭhitā. · 过失经义疏已毕。
2. Padhānasuttavaṇṇanā二、《精勤经》注释
§2
2. Dutiye ubhatobyūḷhasaṅgāmappavesanasadisanti yuddhatthāya ubhatorāsikatacaturaṅginisenāmajjhappavesanasadisaṃ. Dānañca yuddhañca samānamāhūti ettha kathaṃ panīdamubhayaṃ samānaṃ? Jīvitavināsabhīruko hi yujjhituṃ na sakkoti, bhogakkhayabhīruko dānaṃ dātuṃ na sakkoti. ‘‘Jīvitañca rakkhissāmi, yujjhissāmī’’ti hi vadanto na yujjhati, jīvite pana ālayaṃ vissajjetvā ‘‘hatthapādādicchedo vā hotu maraṇaṃ vā, gaṇhissāmetaṃ issariya’’nti ussahantova yujjhati . ‘‘Bhoge ca rakkhissāmi, dānañca dassāmī’’ti vadantopi na dadāti, bhogesu pana ālayaṃ pissajjetvā ‘‘mahādānaṃ dassāmī’’ti ussahantova deti. Evaṃ dānañca yuddhañca samaṃ hoti. Kiñca bhiyyo – appāpi santā bahuke jinanti, yathā ca yuddhe appakāpi vīrapurisā bahuke bhīrupurise jinanti, evaṃ saddhādisampanno appakampi dānaṃ dadanto bahuvidhaṃ lobhadosaissāmacchariyadiṭṭhivicikicchādibhedaṃ tappaṭipakkhaṃ abhibhavati, bahuñca dānavipākaṃ adhigacchati. Evampi dānañca yuddhañca samānaṃ. Tenāha ‘‘appampi ce saddahāno dadāti, teneva so hoti sukhī paratthā’’ti.
第二节论述双方进入激烈战斗，即双方豪勇的四足形军队加入激战。既称布施又称战争，何以两者相等？实则害怕失命者无力战斗，害怕失业者无力布施。"我必护命，愿战斗"者言犹未至战斗，而为放弃住所说："割断手足或是死亡，可取此权威"者，则为奋勇参与。"我必护财富，愿施舍财物"虽然宣言未给，但实则舍弃住所却大方施舍，宣言提供丰厚布施。由此可见布施与战争同等。更甚者，少数平静者以多方胜利，如同战争中小部分勇士胜过多数懦夫。如此有信心者虽少部分布施，克服贪嗔等错蠢见义疑，广泛得布施果报。故而布施与战争相等。故言：「即便是少数慈信者施舍者，彼即为幸福于来世」。
Agārassa hitaṃ kasigorakkhādi agāriyaṃ, taṃ natthi etthāti anagāriyaṃ, pabbajjāti āha ‘‘agārassa…pe… anagāriyaṃ pabbajja’’nti. Sabbūpadhipaṭinissaggatthāyāti ettha cattāro upadhī – kāmupadhi, khandhupadhi, kilesupadhi, abhisaṅkhārupadhīti. Kāmāpi hi ‘‘yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (a. ni. 9.34) evaṃ vuttassa sukhassa, tadassādanimittassa vā dukkhassa adhiṭṭhānabhāvato upadhīyati ettha sukhanti iminā vacanatthena ‘‘upadhī’’ti vuccanti. Khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvato ‘‘upadhī’’ti vuccanti. Sabbesaṃ upadhīnaṃ paṭinissaggo pahānaṃ etthāti sabbūpadhipaṭinissaggaṃ, nibbānaṃ. Tenāha ‘‘sabbesaṃ khandhūpadhi…pe… nibbānassa atthāyā’’ti.
“对于无家者而言，像牧牛童之类是无家人，这里没有其他无家的义，因此谓为无家者。‘出家’一词的说法乃由‘无家的……’开始成说。所谓放弃一切烦恼障碍，是指四种障碍：欲障、蕴障、烦恼障、所作障。因为对于欲乐者，诸如《增支部》中所说：‘那依赖五欲之乐而生起的乐与欢喜，便是欲乐者的欲求’。对这种乐的欢喜及其乐的缘起，即苦之因缘，因而对其执着而成为障碍，故称为‘障碍’。对于蕴，因其是苦因缘，故称障碍；对于烦恼，因为是堕落之苦的因缘，故称障碍；对于所作障因，因其是生死之苦的因缘，亦称为障碍。总之，一切障碍皆应舍弃断除，这即是诸障碍的断除，称为涅槃。故说‘为涅槃之义故断除一切蕴障……’。
Padhānasuttavaṇṇanā niṭṭhitā. · 《精勤经》注释终。
3. Tapanīyasuttavaṇṇanā三、《热恼经》注释
§3
3. Tatiye tapanīyāti ettha kattuatthe anīya-saddoti āha ‘‘tapantīti tapanīyā’’ti. Tapantīti vibādhenti, viheṭhentīti attho. Tapanaṃ vā dukkhaṃ, diṭṭhe ceva dhamme abhisamparāyañca tassa uppādanena ceva anubalappadānena ca hitāti tapanīyā. Atha vā tapanti tenāti tapanaṃ, anutāpo, vippaṭisāroti attho. Tassa hetubhāvato hitāti tapanīyā. Anusocatīti vippaṭisārī hutvā katākataṃ anugamma socati. Socanañhi katattā ca hoti akatattā ca. Tathā ceva pāḷiyaṃ vibhattaṃ. Nandayakkhādīnaṃ vatthūni pākaṭānīti tāni adassetvā dvebhātikavatthuṃ dassento ‘‘te kirā’’ti ādimāha. Tattha teti dve bhātaro. Puna kiṃ maggasīti puna kiṃ icchasi.
第三‘热盛’一词，在此文脉上作‘痛苦’解说，意谓‘热’者即‘痛苦之义’。所谓热，指折磨、烦扰的意思。热亦表示苦，即眼见之法及其生起与增长所致的痛苦，因此称为热。若谓‘痛’者是‘热’，含意为痛苦、苦恼、反悔离逸。基于这种理由，称其为‘热’。反悔即因所作所为而生的痛苦感受。反悔因作恶与未作恶而有别。巴利文亦用动词‘vibhatta’表痛苦破坏。说〈南方夜叉等故事〉中所示事物明显，于是指出“两种不同的事”。这里‘两者’谓何？又问‘何为道路？’及‘你欲何物？’以示语境。
Tapanīyasuttavaṇṇanā niṭṭhitā. · 《热恼经》注释终。
5. Upaññātasuttavaṇṇanā五、《已了知经》注释
§5
5. Pañcame imañhi dhammadvayanti kusalesu dhammesu asantuṭṭhitā, padhānasmiṃ anosakkanasaṅkhātaṃ dhammadvayaṃ. Imināti ‘‘asantuṭṭhitā kusalesu dhammesū’’ti vacanena. Imaṃ dīpetīti ‘‘yāva so uppajjati, na tāvāhaṃ santuṭṭho ahosi’’nti etaṃ pariyantaṃ katvā vakkhamānatthaṃ dīpeti. Padhānasminti vīriyārambhe. Imamatthanti ‘‘padhānasmiñcā’’tiādinā vuttamatthaṃ. Vīriyappavāhe vattamāne antarā eva paṭigamanaṃ nivattanaṃ paṭivānaṃ, tadassa atthīti paṭivānī, na paṭivānī appaṭivānī, tassa bhāvo appaṭivānitā, anosakkanāti āha ‘‘appaṭivānitāti appaṭikkamanā anosakkanā’’ti. Tattha anosakkanāti appaṭinivatti.
第五讲在此指称不满足于善法二法的努力，称为专注于努力中的“不放逸”二法。‘此处意谓对善法不满足’的说法。‘点亮’指“至其生起，我尚未满足”的状态。‘专注于努力’即精进之始。‘此义’谓“在努力之中”义。努力增长时，必有进退，所谓进即‘正行’；不正行即退，故曰“不正行”者即为不再进取。所谓“不放逸”者即“不退转”的意思，言下之意是不倒退也。此中所谓“不放逸”即“不退转”，即不断前进也。
Āgamanīyapaṭipadāti samathavipassanāsaṅkhātā pubbabhāgapaṭipatti. Sā hi āgacchanti visesamadhigacchanti etāya, āgacchati vā visesādhigamo etāyāti āgamanīyā, sā eva paṭipajjitabbato paṭipadāti āgamanīyapaṭipadā. Appaṭivānapadhānanti osakkanārahitappadhānaṃ, antarā anosakkitvā katavīriyanti attho.
“进入之道”即分为止与观的前行。‘进入’指修习者前去修证此法的行为。所谓“进入之道”，即当务之事须修行的路径。所谓“不退转的努力”是指没有退失的精进，行于努力也称不退。
Upaññātasuttavaṇṇanā niṭṭhitā. · 《已了知经》注释终。
6. Saṃyojanasuttavaṇṇanā第六《结经》注释
§6
6. Chaṭṭhe saṃyojanānaṃ hitā paccayabhāvenāti saṃyojaniyā, tebhūmakā dhammā. Tenāha ‘‘dasannaṃ saṃyojanāna’’ntiādi. Saṃyojaniye dhamme assādato anupassati sīlenāti assādānupassī, tassa bhāvo assādānupassitā. Nibbidānupassitāti etthāpi eseva nayo. Ukkaṇṭhanavasenāti saṃyojaniyesu tebhūmakadhammesu nibbindanavasena. Jananaṃ jāti, khandhānaṃ pātubhāvoti āha ‘‘jātiyāti khandhanibbattito’’ti, khandhānaṃ tattha tattha bhave aparāparaṃ nibbattitoti attho. Khandhaparipāko ekabhavapariyāpannānaṃ khandhānaṃ purāṇabhāvo. Ekabhavapariyāpannajīvitindriyappabandhavicchedavasena khandhānaṃ bhedo idha maraṇanti āha ‘‘maraṇenāti khandhabhedato’’ti. Antonijjhānaṃ cittasantāpo. Paridevo nāma ñātibyasanādīhi phuṭṭhassa vācāvippalāpo. So ca sokasamuṭṭhānoti āha ‘‘tannissitalālappitalakkhaṇehi paridevehī’’ti. Lālappitaṃ vācāvippalāpo, so ca atthato saddoyeva.
第六为结缔之障碍，谓其为滋生诸烦恼的根本法。说“十结缔”之类。对结缔之法生厌恶见，不犯律戒者见厌恶，故有此厌恶之状，是经由内心厌倦所生。内心厌恶者，即对结缔诸根本法生出疲惫感。生即生起，指蕴的生起。蕴相互因缘不断生起，称为生生不息。蕴坏灭时即为死亡。由单一生命机能断灭导致蕴的分离、死亡，故说“死亡因蕴分离”。意志消沉即为心灵忧苦。悲伤是亲属别离等带来的语言上的烦乱。因为忧愁所生喧哗故称之。其愁苦由语言喧哗而生，称悲愁者有此义。
Dukkhanti idha kāyikaṃ dukkhaṃ adhippetanti āha ‘‘kāyapaṭipīḷanadukkhehī’’ti. Manovighātadomanassehīti manaso vighātakarehi domanassehi. Byāpādasampayogena manaso vihananarasañhi domanassaṃ. Bhuso āyāso upāyāso yathā ‘‘bhusamādānaṃ upādāna’’nti, so ca atthato ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva. Kāyacittānañhi āyāsanavasena dosasseva pavattiākāro upāyāsoti vuccati saṅkhārakkhandhapariyāpanno. Taṃ cuddasahi akusalacetasikehi añño eko cetasikadhammoti eke. Yaṃ visādoti ca vadanti.
所谓苦者，此指身苦。言之曰‘以身心受苦为主’。意谓心受苦因内心障碍与忧愁。由怨恨相聚，心受磨损，产生忧愁。严重劳苦即重负费力，若以‘重负获取’此喻，如此苦楚。亦谓心随烦恼增生激动，故称为“忧惜”。身心因劳苦染着，于恼怒亦如是。因烦恼蕴缠绕，故称为“劳苦测度”，即蕴烦恼结缔所致身心之苦。此苦由十三种不善心行中之一而生。别人亦称之为忧郁。
Saṃyojanasuttavaṇṇanā niṭṭhitā. · 《结经》注释终了。
7. Kaṇhasuttavaṇṇanā第七《黑经》注释
§7
7. Sattame yathā ‘‘kaṇhā gāvī’’tiādīsu kāḷavaṇṇena samannāgatā ‘‘kaṇhā’’ti vuccati, na evaṃ kāḷavaṇṇatāya dhammā ‘‘kaṇhā’’ti vuccanti, atha kho kaṇhābhijātinibbattihetuto appabhassarabhāvakaraṇato vā ‘‘kaṇhā’’ti vuccantīti dassento ‘‘na kāḷavaṇṇatāyā’’tiādimāha. Kaṇhatāyāti kaṇhābhijātitāya. Kaṇhābhijātīti ca apāyā vuccanti manussesu ca dobhaggiyaṃ. Sarasenāti sabhāvena. Na hirīyati na lajjatīti ahiriko, puggalo, cittaṃ, taṃ sampayuttadhammasamudāyo vā. Tassa bhāvo ahirikkanti vattabbe ekassa ka-kārassa lopaṃ katvā ahirikanti vuttanti āha ‘‘ahirikanti ahirikabhāvo’’ti. Na ottappatīti anottāpī, puggalo, yathāvuttadhammasamudāyo vā, tassa bhāvo anottappanti āha ‘‘anottāpibhāvo’’ti.
第七节 如‘‘黑色母牛’’等以黑色具足者称为‘‘黑色’’，但不是仅仅因黑色而称为黑色，若说黑色只是因黑色而生，显不明白黑色的本质，故说‘非单因黑色’等。所谓黑色者，是黑色本体生起者。又黑色本体生起谓之地狱，及在人中有二种。所谓集会者，是聚集会合。所谓‘‘不羞耻’’者，即不生羞耻心、不忧惧，谓此人、心、或与之相应之法的聚合体。此状态称为不羞耻，举例言于一只‘ka’字的省略后称为不羞耻，谓‘‘不羞耻状态’’。所谓不恐惧者，谓无人持戒而不生惧怕的状态，称为‘‘不恐惧状态’’。
Kaṇhasuttavaṇṇanā niṭṭhitā. · 《黑经》注释终了。
8. Sukkasuttavaṇṇanā第八《白经》注释
§8
8. Aṭṭhame ‘‘sukkaṃ vattha’’ntiādīsu viya na vaṇṇasukkatāya dhammānaṃ sukkatā, atha kho sukkābhijātihetuto pabhassarabhāvakaraṇato cāti dassento ‘‘na vaṇṇasukkatāyā’’tiādimāha. Sukkatāyāti sukkābhijātitāya. Hirī pāpadhamme gūthaṃ viya passantī jigucchatīti āha ‘‘pāpato jigucchanalakkhaṇā hirī’’ti. Ottappaṃ te uṇhaṃ viya passantaṃ tato bhāyatīti vuttaṃ ‘‘bhāyanalakkhaṇaṃ otappa’’nti. Idañca hirottappaṃ aññamaññavippayogī pāpato vimukhabhūtañca, tasmā nesaṃ idaṃ nānākaraṇaṃ – ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipati hirī, lokādhipati otappaṃ. Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ. Sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappanti.
第八节 如‘‘干草料’’等非因色泽美好而称为美好，若说此美好是因色泽美好而生，则未明其义故称‘非因色泽美好’等。美好者，谓干燥本体生起。羞耻，谓对恶法如被掩盖般不乐意见，故曰‘‘恶中羞耻之相’’。恐惧，则如沸腾之火般显现而令心生战惧，故称‘‘恐怖之相’’。今羞耻与恐惧虽彼此相反，却彼此不同，相互分别，亦由恶法而使它们断灭，故有种种因缘——内生者为羞耻，外起者为恐惧。羞耻为自身之主，恐惧为世间之主。羞耻住于害羞性情，恐惧住于怖惧性情。羞耻显于承诺之特征，恐惧显于戒律敬畏之相。
Tattha ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti jātiṃ paccavekkhitvā, vayaṃ, sūrabhāvaṃ, bāhusaccaṃ paccavekkhitvā. Kathaṃ? ‘‘Pāpakaraṇaṃ nāmetaṃ na jātisampannānaṃ kammaṃ, hīnajaccānaṃ kevaṭṭādīnaṃ kammaṃ, mādisassa jātisampannassa idaṃ kātuṃ na yutta’’nti evaṃ tāva jātiṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ daharehi kattabbaṃ kammaṃ, mādisassa vaye ṭhitassa idaṃ kātuṃ na yutta’’nti evaṃ vayaṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ dubbalajātikānaṃ kammaṃ, mādisassa sūrabhāvasampannassa idaṃ kātuṃ na yutta’’nti evaṃ sūrabhāvaṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakammaṃ nāmetaṃ andhabālānaṃ kammaṃ, na paṇḍitānaṃ, mādisassa paṇḍitassa bahussutassa idaṃ kātuṃ na yutta’’nti evaṃ bāhusaccaṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Evaṃ ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti, samuṭṭhāpento ca hiriṃ nissāya pāpakammaṃ na karoti.
其中，内生的羞耻由四种因缘而生，审视生死、老病、臭秽、愚痴等。如何生？若一切恶业不称名号，不是已成之行为，不是低劣出身如剃头者的行为，愚痴者不宜为此行为，则审视此生而不作恶，内生羞耻。复次审视老死不宜为此恶，照此不作恶，内生羞耻。复次审视臭秽不宜为此恶，照此不作恶，内生羞耻。复次审视愚昧不辨不宜为此恶，照此不作恶，内生羞耻。由此四因缘而令内起羞耻，依此羞耻而不作恶。
Kathaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ? ‘‘Sace tvaṃ pāpakammaṃ karissasi, catūsu parisāsu garahappatto bhavissasi, tato taṃ sīlavanto sabrahmacārī vivajjissantī’’ti paccavekkhitvā bahiddhāsamuṭṭhānaṃ ottappaṃ nissāya pāpakammaṃ na karoti. Evaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ.
外起的恐惧如何生？若你作恶，将在四众中被厌弃，故具有此念而外起恐惧，依此恐惧不作恶。如此便有外起的恐惧。
Kathaṃ attādhipati hirī? Idhekacco kulaputto attānaṃ adhipatiṃ jeṭṭhakaṃ katvā ‘‘mādisassa saddhāpabbajitassa bahussutassa dhutadharassa na yuttaṃ pāpakammaṃ kātu’’nti pāpaṃ na karoti. Evaṃ attādhipati hirī. Tenāha bhagavā ‘‘so attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharatī’’ti (a. ni. 3.40).
自己主宰的羞耻如何？例如某家子将自己视为主宰为年长者，断念‘不应为愚痴且广学及受持戒者作恶’，故不作恶。此便是自己主宰的羞耻。世尊曾说：‘此人已将自己设为主宰，舍恶作善，舍伪作真，断除一切污秽，清净自己。’
Kathaṃ lokādhipati ottappaṃ? Idhekacco kulaputto lokaṃ adhipatiṃ jeṭṭhakaṃ katvā ‘‘sace kho tvaṃ pāpakammaṃ kareyyāsi, sabrahmacārino tāva taṃ jānissanti, mahiddhikā mahānubhāvā loke ca samaṇabrāhmaṇā devatā ca, tasmā te na yuttaṃ pāpaṃ kātu’’nti pāpakammaṃ na karoti. Yathāha – ‘‘mahā kho panāyaṃ lokasannivāso, mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti, tepi maṃ evaṃ jānissanti ‘passatha, bho, imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Santi devatā iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti, tāpi maṃ jānissanti ‘passatha, bho, imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti…pe… so lokaṃyeva adhipatiṃ karitvā akusalaṃ…pe… pariharatī’’ti. Evaṃ lokādhipati ottappaṃ.
世间主宰的恐惧如何？例如某家子视世界为主宰为年长者，念言：‘若作恶，戒行清净者、出家人、众多大德、天龙神明皆知此事，故不应作恶’，故不作恶。比如，世界广大，清净觉悟的出家人与天神能远视近闻，彼等皆能心知此人不善行为。天神诸神虽远、虽近皆知其恶，故不作恶。此即世间主宰的恐惧。
Lajjāsabhāvasaṇṭhitāti ettha lajjāti lajjanākāro, tena sabhāvena saṇṭhitā hirī. Bhayanti apāyabhayaṃ, tena sabhāvena saṇṭhitaṃ ottappaṃ. Tadubhayaṃ pāpaparivajjane pākaṭaṃ hoti. Tattha yathā dvīsu ayoguḷesu eko sītalo bhaveyya gūthamakkhito, eko uṇho āditto. Tesu yathā sītalaṃ gūthamakkhitattā jigucchanto viññujātiko na gaṇhāti, itaraṃ ḍāhabhayena. Evaṃ paṇḍito lajjāya jigucchanto pāpaṃ na karoti, ottappena apāyabhayabhīto pāpaṃ na karoti, evaṃ lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ.
所谓‘羞耻心所安立’，此处的羞耻是指羞愧的形态，由此形态而安立羞耻。因害怕堕落之苦，故因这害怕而安立恐惧。此两者在远离恶行时自显明显。如同在两个不同温度的罐子中，一罐装冷水，一罐装热火，因冷水而厌恶炎热的性质，生发厌恶，不会取用；因热火而起恐惧。智者亦如是，因羞耻而厌恶恶行，不行恶事，因恐惧堕落之苦而不作恶行。因此，以羞耻为本性的谓之羞耻心，以恐惧为本性的谓之恐惧心。
Kathaṃ sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ? Ekacco hi jātimahattapaccavekkhaṇā, satthumahattapaccavekkhaṇā, dāyajjamahattapaccavekkhaṇā, sabrahmacārimahattapaccavekkhaṇāti evaṃ catūhi kāraṇehi tattha gāravena sappatissavalakkhaṇaṃ hiriṃ samuṭṭhāpetvā pāpaṃ na karoti. Ekacco attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayanti evaṃ catūhi kāraṇehi vajjato bhāyanto vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ paccupaṭṭhāpetvā pāpakammaṃ na karoti. Ettha ca ajjhattasamuṭṭhānāditā hirottappānaṃ tattha tattha pākaṭabhāvena vuttā, na pana nesaṃ kadāci aññamaññavippayogo. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti. Evamettha vitthārato atthavaṇṇanā veditabbā.
何以清净远离恶业的特征是羞耻，能远离过失的特征是恐惧？有人因生死重大、佛陀之威严、布施之重、戒律之重大等四种因缘，以恭敬生起纯净的羞耻，不作恶事。有人因怕自我责备，怕他人责备，怕受惩罚，怕堕恶道等四因缘，生起远离恶的恐惧，守护戒律，不造恶业。这里的羞耻与恐惧是由内心生起，具体而明显地存在，不是彼此对立割裂的。无羞耻即无恐惧，无恶之恐惧即无羞耻。由此详尽说明其义理。
Sukkasuttavaṇṇanā niṭṭhitā. · 《白经》注释终了。
9. Cariyasuttavaṇṇanā九、《行经》注释
§9
9. Navame lokanti sattalokaṃ. Sandhārentīti ācārasandhāraṇavasena dhārenti. Ṭhapentīti mariyādāyaṃ ṭhapenti. Rakkhantīti ācārasandhāraṇena mariyādāyaṃ ṭhapetvā rakkhanti. Garucittīkāravasena na paññāyethāti garuṃ katvā citte karaṇavasena na paññāyetha, ayamācāro na labbheyya. Mātucchāti vāti ettha iti-saddo ādyattho. Tena mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vāti ime saṅgaṇhāti. Tattha mātu bhaginī mātucchā. Mātulabhariyā mātulānī. Garūnaṃ dārā mahāpitucūḷapitujeṭṭhabhātuādīnaṃ garuṭṭhāniyānaṃ bhariyā. Yathā ajeḷakātiādīsu ayaṃ saṅkhepattho – yathā ajeḷakādayo tiracchānā hirottapparahitā mātāti saññaṃ akatvā bhinnamariyādā sabbattha sambhedena vattanti, evamayaṃ manussaloko yadi lokapāladhammā na bhaveyyuṃ, sabbattha sambhedena vatteyya. Yasmā panime lokapālakadhammā lokaṃ pālenti, tasmā natthi sambhedoti.
第九，世间。所谓‘维持’，是以维持规范的方式来维持的；‘确立’，是以庄严之法确立的；‘保护’，是以维持规范确立庄严而得以护持。所谓‘尊敬无智’，是指虽然尊敬而用意制造，也无法生智慧，此行为无法得到利益。‘母舅妇’，此词初义为‘吹风’。由此即指的是母舅或师父妻子等尊长之妻。此处‘母’为姐妹（姨母），‘母舅妻’是指母舅的妻子，即诸如大父、小父、长兄弟等尊长的妻子。诸如‘未成年者等’等例子，指的是未生智慧而缺乏羞耻的异教徒，以不分尊卑而任意行为乱作。因此若无守护世间戒律者，世人将会胡作非为。因为世间护持戒律者存在，所以没有混乱。
Cariyasuttavaṇṇanā niṭṭhitā. · 《行经》注释终。
10. Vassūpanāyikasuttavaṇṇanā十、《入雨安居经》注释
§10
10. Dasame apaññattāti ananuññātā, avihitā vā. Vasseti vassārattaṃ sandhāya vadati, utuvasseti hemantaṃ sandhāya. Ekindriyaṃ jīvaṃ viheṭhentāti rukkhalatādīsu jīvasaññitāya evamāhaṃsu. Ekindriyanti ca kāyindriyaṃ atthīti maññamānā vadanti. Saṅghātaṃ āpādentāti vināsaṃ āpādentā. Saṃkasāyissantīti appossukkā nibaddhavāsaṃ vasissanti. Aparajjugatāya āsāḷhiyā upagantabbāti ettha aparajju gatāya assāti aparajjugatā, tassā aparajjugatāya atikkantāya, aparasmiṃ divaseti attho, tasmā āsāḷhipuṇṇamāya anantare pāṭipadadivase upagantabbāti evamettha attho daṭṭhabbo. Māsagatāya āsāḷhiyā upagantabbāti māso gatāya assāti māsagatā, tassā māsagatāya atikkantāya, māse paripuṇṇeti attho. Tasmā āsāḷhipuṇṇamato parāya puṇṇamāya anantare pāṭipadadivase upagantabbāti attho daṭṭhabbo.
第十，所谓‘非限定’，即未被明定或未指定。‘雨季’指雨季或雨季期间。‘破坏一根本’，是指毁坏生命体，如摧折树枝等生物圈的生命。‘破坏’即毁灭。‘破坏者’意谓破坏众生者。所谓‘减贫苦’，指于酷热季节居住于有阴凉、有覆盖之处。‘未逾越者’，指未超过规定日子的。‘依止雨安居’，指在雨季圆满之日或满月后，应循规到达雨安居处。此意当知。‘圆满月’，即月圆之时。雨季圆满月之后的日子，应当到达修行场所。
Vassūpanāyikasuttavaṇṇanā niṭṭhitā. · 《入雨安居经》注释终。
Kammakāraṇavaggavaṇṇanāya līnatthappakāsanā niṭṭhitā. · 《刑罚品》注释之隐义阐明终。