(10) 5. Loṇakapallavaggo · (10) 5. 盐块品复注
(10) 5. Loṇakapallavaggo（十）5. 盐块品
1. Accāyikasuttavaṇṇanā1. 急迫经注释
§93
93. Pañcamassa paṭhame atipātikānīti sīghaṃ pavattetabbāni. Karaṇīyānīti ettha avassake anīyasaddo daṭṭhabboti āha ‘‘avassakiccānī’’ti. Nikkhantasetaṅkurānīti bījato nikkhantasetaṅkurāni. Sesamettha uttānameva.
第五十三条第一项谓“重犯杀戒者”者，当迅速对治。所谓当治者，意谓此处必须观察“应当治之”之义。所谓出芽者，意谓如从种子中生出之芽，此处指戒疏中所言之芽，结尾处此‘芽’指顶端部分。
Accāyikasuttavaṇṇanā niṭṭhitā.
《增支经》释义已经结束。
2. Pavivekasuttavaṇṇanā2. 远离经注释
§94
94. Dutiye sāṇehi vākehi nibbattitāni sāṇāni. Missasāṇāni masāṇāni na bhaṅgāni. Erakatiṇādīnīti ādi-saddena akkamakacikadalivākādīnaṃ saṅgaho. Erakādīhi katāni hi chavāni lāmakāni dussānīti ‘‘chavadussānī’’ti vattabbataṃ labhanti. Kuṇḍakanti tanutaraṃ taṇḍulappakaraṇaṃ. Pañca dussīlyānīti pāṇātipātādīni pañca. Cattāro āsavāti kāmāsavādayo cattāro āsavā. Sīlaggappattoti sīlena, sīlassa vā aggappatto.
第九十四条第二项中所谓‘以小戒纠缠者’者，即指被称为小戒的戒律条文。‘蔑小戒’者谓不可破坏之条目非断裂也。‘恶弃断等’者谓由开头字所成，涵盖罗剎之类恶业之集合称。‘恶破坏’者，应以‘仔细恶破坏’义解释。本条中‘穹窿’意为细长如米之器具。五恶行则指出刀杀诸恶与四种染污，谓杀生等五恶。四烦恼即四大染污欲贪等。‘戒之初范畴’谓以善戒修行之基。有犯戒之顶点义，谓为戒之首。结句说明‘戒之首’为戒之精髓。
Pavivekasuttavaṇṇanā niṭṭhitā. · 远离经注释完毕。
3. Saradasuttavaṇṇanā3. 秋季经注释
§95
95. Tatiye viddheti dūrībhūte. Dūrabhāvo ca ākāsassa valāhakavigamena hotīti āha ‘‘valāhakavigamena dūrībhūte’’ti. Teneva hi ‘‘viddhe vigatavalāhake’’ti vuttaṃ. Nabhaṃ abbhussakkamānoti ākāsaṃ abhilaṅghanto. Iminā taruṇasūriyabhāvo dassito. Nātidūrodite hi ādicce taruṇasūriyasamaññā. Duvidhamevassa saṃyojanaṃ natthīti orambhāgiyauddhambhāgiyavasena duvidhampi saṃyojanaṃ assa paṭhamajjhānalābhino ariyasāvakassa natthi. Kasmā panassa uddhambhāgiyasaṃyojanampi natthīti vuttaṃ. Orambhāgiyasaṃyojanānameva hettha pahānaṃ vuttanti āha ‘‘itarampī’’tiādi, itaraṃ uddhambhāgiyasaṃyojanaṃ puna imaṃ lokaṃ paṭisandhivasena ānetuṃ asamatthatāya natthīti vuttanti attho. Jhānalābhino hi sabbepi ariyā brahmalokūpapannā heṭṭhā na uppajjanti, uddhaṃ uddhaṃ uppajjantāpi vehapphalaṃ akaniṭṭhaṃ bhavaggañca patvā na punaññattha jāyanti, tattha tattheva arahattaṃ patvā parinibbāyanti. Tenevāha ‘‘imasmiṃ sutte jhānānāgāmī nāma kathito’’ti. Jhānavasena hi heṭṭhā na āgacchatīti jhānānāgāmī.
第九十五条条文意谓‘第三者即远离者’。远者即谓如云雾在空中游走故远也。《法句经》中谓云雾之离散故称为远离。此云雾有离云之语。‘扑空而过’云云，表明如年轻太阳之貌显现。谓若太阳升起过高则不再为年轻太阳。此从双方面论及束缚，谓上下双端皆有束缚者，唯初得禅者中无果位阿拉汉弟子无此束缚。故此言无‘上端束缚’也。又云‘此经中称禅处灭者’，以释禅力下不至于复生者，禅灭者故得称名‘禅处灭’。
Saradasuttavaṇṇanā niṭṭhitā. · 秋季经注释完毕。
4. Parisāsuttavaṇṇanā四、《会众经》注释
§96
96. Catutthe paccayabāhullikāti cīvarādibāhullāya paṭipannā. Avītataṇhatāya hi taṃ taṃ parikkhārajātaṃ bahuṃ lanti ādiyantīti bahulā, te eva bāhulikā yathā ‘‘venayiko’’ti (ma. ni. 1.246; a. ni. 8.11; pārā. 8). Te paccayabāhullāya yuttappayuttā hontīti cīvarādibāhullāya paṭipannā nāma honti. Sikkhāya agāravabhāvato sithilaṃ agāḷhaṃ gaṇhantīti sāthalikā. Sithilanti ca bhāvanapuṃsakaniddeso. Sithilasaddena samānatthassa sathalasaddassa vasena sāthalikāti padasiddhi veditabbā. Avagamanaṭṭhenāti adhogamanaṭṭhena, orambhāgiyabhāvenāti attho. Nikkhittadhurāti oropitadhurā ujjitussāhā. Upadhiviveko nibbānaṃ. Duvidhampi vīriyanti kāyikaṃ cetasikañca vīriyaṃ.
第九十六条所言‘第四者缘集广博’者，是指衣物等广博之具缘。谓无饥渴者，因诸具缘生起甚多，谓杂念之广。以《长部》等诸经比说。缘集广博即与衣物诸缘相应。因修戒轻慢而致松懈，谓此处称为‘粗劣’。‘粗劣’为修习法之略语。以粗易语音与健壮语音为序，谓粗劣是其一辞义。‘进入之处’意指下入之处，上下两端义。‘降服之地’谓精进振作。‘二重精进’即身体与心意二精进。
Bhaṇḍanaṃ jātaṃ etesanti bhaṇḍanajātā. Visesanassa paranipātavasena cetaṃ vuttaṃ. Aṭṭhakathāyaṃ pana visesanassa pubbanipātavaseneva atthaṃ dassento ‘‘jātabhaṇḍanā’’ti āha. Kalaho jāto etesanti kalahajātāti etthāpi eseva nayo. Kalahassa pubbabhāgoti kalahassa hetubhūtā paṭibhāgā taṃsadisī ca aniṭṭhakiriyā. Hatthaparāmāsādivasenāti kujjhitvā aññamaññassa hatthe gahetvā palapanaacchindanādivasena. ‘‘Ayaṃ dhammo, nāyaṃ dhammo’’tiādinā viruddhavādabhūtaṃ vivādaṃ āpannāti vivādapannā. Tenāha ‘‘viruddhavādaṃ āpannā’’ti. Mukhasannissitatāya vācā idha ‘‘mukha’’nti adhippetāti āha ‘‘pharusā vācā mukhasattiyo’’ti.
所谓‘纷争已生’者，名为纷争之起。特别语前提示是用以说明‘已生纷争’义之指称。在注疏中此‘已生纷争’即是‘已生争论’之义。称曰‘争执之初’者，谓争执之起因与存在，如掌击等。‘此法非彼法’云云者，谓由互相斥责对立而起争论。是以谓为‘已生争论’。由口形象依托语，谓云‘口’是指号，谓用粗恶言语为口之特性。
Satipi ubhayesaṃ kalāpānaṃ paramatthato bhede pacurajanehi pana duviññeyyanānattaṃ khīrodakasammoditaṃ accantametaṃ saṃsaṭṭhaṃ viya hutvā tiṭṭhatīti āha ‘‘khīrodakaṃ viya bhūtā’’ti. Yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti, evaṃ sāmaggivasena ekattūpagatacittuppādāti attho. Mettacittaṃ paccupaṭṭhāpetvā olokanaṃ cakkhūni viya cakkhūni nāmāti āha ‘‘upasantehi mettacakkhūhī’’ti. Piyabhāvadīpakāni hi cakkhūni piyacakkhūni. Pamuditassa pīti jāyatīti pamodapaccayabalavapītimāha. Pañcavaṇṇā pīti uppajjatīti khuddikādibhedena pañcappakārā pīti uppajjati. Pītimanassāti tāya pītiyā pīṇitamanassa, passaddhiāvahehi uḷārehi pītivegehi tintacittassāti attho. Vigatadarathoti kilesapariḷāhānaṃ dūrībhāvena vūpasantadaratho.
念处者，为当两堆诸法之究竟分别，与凡夫众生不能辨别者，如以乳水合水之状，极尽混杂而成，如同凝结而立，称为“如乳水之有情”。譬如乳与水虽相接触，却不溶合，犹如融为一体，故义为以和合意相，心生一虑之起。养善心之后，观察如眼之于眼，称“静定之善眼”。诸觉照般若之眼，如亲爱光明之眼。欢喜生喜，曰由喜所缘力而欢喜。五色可生喜，因五种小别显现五种姿态而生喜。喜心者，谓此喜充满心窍，由安静轻柔之所载，由喜速之及三昧至心也。断除烦恼远离污染者，称为安静善满。
Kena udakena dārito pabbatappadesoti katvā āha ‘‘kandaro nāmā’’tiādi. Udakassa yathāninnaṃ pavattiyā nadinibbattanabhāvena ‘‘nadikuñjo’’tipi vuccati. Sāvaṭṭā nadiyo padarā. Aṭṭha māseti hemantagimhautuvasena aṭṭha māse. Khuddakā udakavāhiniyo sākhā viyāti sākhā. Khuddakasobbhā kusubbhā okārassa ukāraṃ katvā. Yattha upari unnatappadesato udakaṃ āgantvā tiṭṭhati ceva sandati ca, te kusubbhā khuddakaāvāṭā. Khuddakanadiyoti pabbatapādādito nikkhantā khuddakā nadiyo.
以何水为水之称曰山水之地，谓之江河诸名。水流如河行，是为川谷。沙瓦提地多为河流，八月为冬、春、雨三季之八月。小水流者称支流。支流者，水从上流高处流来，停聚应声，谓为小水流入曲折之处。小水流者，从山谷源起，入小溪之水流也。
Parisāsuttavaṇṇanā niṭṭhitā. · 《会众经》注释完毕。
5-7. Paṭhamaājānīyasuttādivaṇṇanā五至七、《第一良马经》等注释
§97-99
97-99. Pañcame anucchavikoti rañño paribhuñjanayoggo. Hatthapādādiaṅgasamatāyāti hatthapādādiavayavasamatāya, rañño vā senāya aṅgabhūtattā rañño aṅganti vuccati. Ānetvā hunitabbanti āhunaṃ, āhutīti atthato ekanti āha ‘‘āhutisaṅkhātaṃ piṇḍapāta’’nti. Dūratopi ānetvā sīlavantesu dātabbassetaṃ adhivacanaṃ. Piṇḍapātanti ca nidassanamattaṃ. Ānetvā hunitabbānañhi cīvarādīnaṃ catunnaṃ paccayānametaṃ adhivacanaṃ āhunanti. Taṃ arahatīti āhuneyyo. Paṭiggahetuṃ yuttoti tassa mahapphalabhāvakaraṇato paṭiggaṇhituṃ anucchaviko.
第九十七至九十九条，关于第五项法名为君主之所统辖。谓手足诸肢等之统一，謂手足等肢体之协调，君王或军队因而称为“君之部众”。旨在说带来者谓邀请，引言原意“一切均由邀请所成”。虽远亦宜带来者于有德者施予，谓持戒者。布施谓仅作指示意思。引来并施舍的四物之条件名为邀请。谓于邀请而称最上者即阿拉汉。因应受故宜答应，依其大功德显现而应接受，即名邀请者也。
Pāhunakabhattassāti disavidisato āgatānaṃ piyamanāpānaṃ ñātimittānaṃ atthāya sakkāre paṭiyattassa āgantukabhattassa. Tañhi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto. Saṅghasadiso hi pāhunako natthi. Tathā hesa ekasmiṃ buddhantare vītivatte dissati, kadāci asaṅkhyeyyepi kappe vītivatte. Abbokiṇṇañca piyamanāpatādikarehi dhammehi samannāgato. Evaṃ pāhunamassa dātuṃ yuttaṃ, pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo. Ayañhettha adhippāyo ‘‘ñātimittā vippavuṭṭhā na cirasseva samāgacchanti, anavaṭṭhitā ca tesu piyamanāpatā, na evamariyasaṅgho, tasmā saṅghova pāhuneyyo’’ti.
护法食者谓来自四方诸亲故、法侣以敬意馈赠之客食。置此客食而于同法众应当付与，法众宜接受。法众确无此类护法食者。如是一佛时代轮转时，虽历无数劫仍有法。护法受持诸善法。造护法食非有贪着。因缘此意谓“亲友分散后不久必再聚会，彼等互生慈爱，非恶俗僧众，故法众应受护法食”。
Dakkhanti etāya sattā yathādhippetāhi sampattīhi vaḍḍhantīti dakkhiṇā, paralokaṃ saddahitvā dānaṃ. Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito yasmā mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo.
称赞此众生谓以所应获得之殊胜成就增益。赞赠谓于他界广闻施供。赞赏之施须给予阿拉汉，因其功德之大果增益故称应受赞赠。
Puññatthikehi añjali karaṇīyo etthāti añjalikaraṇīyo. Ubho hettha sirasi patiṭṭhāpetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti vā añjalikaraṇīyo. Tenāha ‘‘añjalipaggahaṇassa anucchaviko’’ti.
于善因缘作合掌礼敬者，称合掌礼敬者。双手置顶向问礼敬普遍诸世者，此礼敬谓阿拉汉。故称“合掌礼敬之所归属者”，乃称为“合掌礼敬受持者”。
Yadipi pāḷiyaṃ ‘‘anuttara’’nti vuttaṃ, natthi ito uttaraṃ visiṭṭhanti hi anuttaraṃ, samampissa pana natthīti dassento ‘‘asadisa’’nti āha. Khittaṃ vuttaṃ bījaṃ mahapphalabhāvakaraṇena tāyati rakkhati, khipanti vapanti ettha bījānīti vā khettaṃ, kedārādi, khettaṃ viya khettaṃ, puññānaṃ khettaṃ puññakkhettaṃ. Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā viruhanaṭṭhānaṃ ‘‘rañño sālikkhetaṃ yavakkheta’’nti vuccati, evaṃ saṅgho sabbalokassa puññānaṃ viruhanaṭṭhānaṃ. Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni viruhanti, tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassa. Sesaṃ suviññeyyameva. Chaṭṭhasattamāni uttānatthāneva.
虽然巴利语中称为「无上」，但「无上」并无更上者，因此同等并无比之的才称为「无比」。种子一旦播种，因具备生成大果之能而得以保护保持，快速生长，这里称种子为「田地」；如同稻田等农田，即称田地，善业的田地是善业之田。正如国王、亲王、以及主人所拥有的稻谷、大麦之田称为「国王的稻田和麦田」，同样僧团是世间众生众多善业的生长之所。依止僧团，世间各种利益和乐趣—即善业—得以增长，因此僧团是世间无上善业的田地，其余应当善加认识。《六七经》中有明证。
Paṭhamaājānīyasuttādivaṇṇanā niṭṭhitā. · 《第一良马经》等注释完毕。
8. Potthakasuttavaṇṇanā八、《书本经》注释
§100
100. Aṭṭhame navoti navavāyimo. Tenāha ‘‘karaṇaṃ upādāya vuccatī’’ti. Vākamayavatthanti sāṇādivākasāṭakaṃ. Dubbaṇṇoti vivaṇṇo. Dukkhasamphassoti kharasamphasso. Appaṃ agghatīti appaggho. Atibahuṃ agghanto kahāpaṇagghanako hoti. Paribhogamajjhimoti paribhogakālavasena majjhimo. So hi navabhāvaṃ atikkamitvā jiṇṇabhāvaṃ appatto majjhe paribhogakālepi dubbaṇṇo ca dukkhasamphasso ca appagghoyeva hoti. Atibahuṃ agghanto aḍḍhaṃ agghati, jiṇṇakāle pana aḍḍhamāsakaṃ vā kākaṇikaṃ vā agghati. Ukkhaliparipuñchananti kāḷukkhaliparipuñchanaṃ. Navotipi upasampadāya pañcavassakālato heṭṭhā jātiyā saṭṭhivassopi navoyeva. Dubbaṇṇatāyāti sarīravaṇṇenapi guṇavaṇṇenapi dubbaṇṇatāya. Dussīlassa hi parisamajjhe nittejatāya sarīravaṇṇopi na sampajjati, guṇavaṇṇena vattabbameva natthi. Aṭṭhakathāyaṃ pana sarīravaṇṇena dubbaṇṇatāpi guṇavaṇṇassa abhāvena dubbaṇṇatāyāti vuttaṃ.
100.「第八」并非「第九」，第九应称为「九重」。故说「称为行为的条件」。言语材料是指生动的言辞和回答。难言者乃指难以表述。苦触即刺痛之触感。稍有缺陷称为少缺。过多缺陷者称为多缺，有时称为吝啬缺。中等缺陷指缺陷的中期。这里指超越新生状态进入衰老状态，即使在中间缺陷期，也表现为难言、苦痛触、缺陷等状态。多缺缺陷为半缺，衰老期为半个月至几天的缺陷。乌黑紧密的毛发状态即是意指黑密毛的样子。所谓「第九」，出家比库住满五年以下者称「副比库」，以此类推超过六十岁属第九。难言是身体色泽及品质的难言，因坏坏相伴故为难言。论书中说身体色泽之难言即因无色泽而难言之意。
Ye kho panassāti ye kho pana tassa upaṭṭhākā vā ñātimittādayo vā etaṃ puggalaṃ sevanti. Tesanti tesaṃ puggalānaṃ cha satthāre sevantānaṃ micchādiṭṭhikānaṃ viya. Devadatte sevantānaṃ kokālikādīnaṃ viya ca taṃ sevanaṃ dīgharattaṃ ahitāya dukkhāya hoti. Majjhimoti pañcavassakālato paṭṭhāya yāva navavassakālā majjhimo nāma. Theroti dasavassato paṭṭhāya thero nāma. Evamāhaṃsūti evaṃ vadanti. Kiṃ nu kho tuyhanti tuyhaṃ bālassa bhaṇitena ko atthoti vuttaṃ hoti. Tathārūpanti tathājātikaṃ tathāsabhāvaṃ ukkhepanīyakammassa kāraṇabhūtaṃ.
「那些」意思是指「那些」的亲近侍者、亲属等奉侍该人者。他们就像是那六人所奉侍的导师般处于错误见地。奉侍迭瓦达特等人就如科卡里卡等，其奉侍长期为不利益及苦难。中期即五年到初九年称中期、超过十年则称长老。论语中称此为「如此说」。问「你向愚者所言，何得其益」是说到底不入流。此种状况即为「这样」的同类和本性，是不应放出的原因。
Tīhi kappāsaaṃsūhi suttaṃ kantitvā katavatthanti tayo kappāsaaṃsū gahetvā kantitasuttena vāyitaṃ sukhumavatthaṃ, taṃ navavāyimaṃ anagghaṃ hoti, paribhogamajjhimaṃ vīsampi tiṃsampi sahassāni agghati, jiṇṇakāle, aṭṭhapi dasapi sahassāni agghati.
三根棉线制成的布，缝合后成为布料，称为「第九层」。此布中等缺陷，损耗时间数十万至数千万年不计，衰老期为八千至十万年左右。
Tesaṃtaṃ hotīti tesaṃ sammāsambuddhādayo sevantā viya taṃ sevanaṃ dīgharattaṃ hitāya sukhāya hoti. Sammāsambuddhañhi ekaṃ nissāya yāvajjakālā muccanakasattānaṃ pamāṇaṃ natthi, tathā sāriputtattheramahāmoggallānatthere avasese ca asīti mahāsāvake nissāya saggagatasattānaṃ pamāṇaṃ natthi, yāvajjakālā tesaṃ diṭṭhānugatiṃ paṭipannasattānampi pamāṇaṃ natthiyeva. Ādheyyaṃ gacchatīti tassa mahātherassa taṃ atthanissitaṃ vacanaṃ yathā gandhakaraṇḍake kāsikavatthaṃ ādhātabbataṃ ṭhapetabbataṃ gacchati, evaṃ uttamaṅge sirasmiṃ hadaye ca ādhātabbataṃ ṭhapetabbataṃ gacchati.
因此，那些开始奉侍正觉者诸圣者的人，长久奉事是为利益幸福。依止正觉者，不论是比库沙都或其他大弟子，终身没有量度，乃至于依止大长老沙利佛那和摩嘎剌那等八十一大弟子，也无量度，甚至天人往生者依止亦无量度。对于长期修道者及其同道者亦无量度。应了成就者所说的，诸如硫磺盆及炉火一样，须置於安稳安全之处，意谓头骨与心脏需守护安置。
Potthakasuttavaṇṇanā niṭṭhitā. · 《书本经》注释完毕。
9. Loṇakapallasuttavaṇṇanā9. 盐块经注释
§101
101. Navame yathā yathā kammaṃ karotīti yena yena pakārena pāṇaghātādipāpakammaṃ karoti. Vipākaṃ paṭisaṃvediyatevāti avadhāraṇena kammasiddhiyaṃ tabbipākassa appavatti nāma natthīti dīpeti. Tenevāha ‘‘na hi sakkā’’tiādi. Evaṃ santanti bhummatthe upayogavacananti āha ‘‘evaṃ sante’’ti. Abhisaṅkhāraviññāṇanirodhenāti kammaviññāṇassa āyatiṃ anuppattidhammatāpajjanena.
101.「第九」如同其所作业者，无论以何种方式造作杀生等恶业，必感受其果报。这一理义称为业果必然发生，没有减损。由此文说「不可」等语。此义为说明地界用语说法，即现起业识的终止与业识因缘消失的生灭法则。
‘‘Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’’tiādinā kāyassa asubhāniccādiākāraanupassanā kāyabhāvanāti āha ‘‘kāyānupassanāsaṅkhātāya tāya bhāvanāyā’’ti. Rāgādīnanti ādi-saddena dosamohānaṃ saṅgaho daṭṭhabbo. ‘‘Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo, te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti (ma. ni. 1.459) hi vuttaṃ.
『甚至说：身体本身即如是法，将来也如是，过去亦如是』等句中，谓之身体的不净等诸相观察，即所谓身体观想。称之为『身体观想修习』。其中“贪嗔等”以此开头者，当观其是贪嗔痴三毒之集结。如经中所说：『贪是度量器，嗔是度量器，痴是度量器；对于断尽烦恼的比库而言，此三法已断灭，根基被拔，像树根被砍伐，缺失、无遗留、无未来、无再生。』此语出大念处经第一章。
Yathā hi pabbatapāde pūtipaṇṇassa udakaṃ nāma hoti, kāḷavaṇṇaṃ olokentānaṃ byāmasataṃ gambhīraṃ viya khāyati, yaṭṭhiṃ vā rajjuṃ vā gahetvā minantassa piṭṭhipādoddharaṇamattampi na hoti, evameva ekaccassa yāva rāgādayo nuppajjanti, tāva taṃ puggalaṃ sañjānituṃ na sakkā hoti, sotāpanno viya sakadāgāmī viya anāgāmī viya ca khāyati. Yadā panassa rāgādayo uppajjanti, tadā ratto duṭṭho mūḷhoti paññāyati. Iti te rāgādayo ‘‘ettako aya’’nti puggalassa pamāṇaṃ dassentāva uppajjantīti pamāṇakaraṇā nāma vuttā.
譬如山脚腐烂的叶子滴落成水，若以黑色去视之，极深且变化无常；若用杆绳提起水杯，水也难以保持。正如如此，唯有当某人心中尚未生起贪嗔痴时，便不能认知该人。好似斯陀含、一来向或不还向者一样，若贪嗔痴生起，则其心烦乱、烦恼、愚昧，智慧受蔽。故此，贪嗔痴乃个人标准之所示，故称度量器。
Jāpetunti jinadhanaṃ kātuṃ. Soti rājā, mahāmatto vā. Assāti añjaliṃ paggahetvā yācantassa. Sesamettha uttānameva.
『生育』者，谓积累财富以经营业务。若为国王、大臣等人，则应以合十的手礼，向请求之人恭敬恳请。其他处，照本称谓而已。
Loṇakapallasuttavaṇṇanā niṭṭhitā. · 盐块经注释完毕。
10. Paṃsudhovakasuttavaṇṇanā10. 洗尘经注释
§102
102. Dasame anīhatadosanti anapanītathūlakāḷakaṃ. Anapanītakasāvanti anapagatasukhumakāḷakaṃ. Pahaṭamattanti āhaṭamattaṃ.
102. 第十指不安者，是指消极、阴郁、沉重的黑色情绪。『不安者』指未曾远离微妙的黑色忧郁。『轻微者』即轻微程度之意。
Dasakusalakammapathavasena uppannaṃ cittaṃ cittameva, vipassanāpādakaaṭṭhasamāpatticittaṃ vipassanācittañca tato cittato adhikaṃ cittanti adhicittanti āha ‘‘adhicittanti samathavipassanācitta’’nti. Anuyuttassāti anuppannassa uppādanavasena uppannassa paṭibrūhanavasena anu anu yuttassa, tattha yuttappayuttassāti attho. Ettha ca purebhattaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nisīdanaṃ ādāya ‘‘asukasmiṃ rukkhamūle vā vanasaṇḍe vā pabbhāre vā samaṇadhammaṃ karissāmī’’ti nikkhamantopi tattha gantvā hatthehi vā pādehi vā nisajjaṭṭhānato tiṇapaṇṇāni apanentopi adhicittaṃ anuyuttoyeva. Nisīditvā pana hatthapāde dhovitvā mūlakammaṭṭhānaṃ gahetvā bhāvanaṃ anuyuñjanto bhāvanāya appanaṃ appattāyapi adhicittamanuyuttoyeva tadatthenapi taṃsaddavohārato. Cittasampannoti dhammacittassa samannāgatattā sampannacitto. Paṇḍitajātikoti paṇḍitasabhāvo.
以十善业行为之心念为心本身；以正观所引发的深入专注心为正观心；从该心中更深的心境为深心，称之为止观心。所谓止观心即指止与观二种心。所谓『随顺』者，是指由生起之因随之而生的依存、稳固关系。此处谓先前吃完早饭后，再吃午饭后，带着坐具时即发出『我今当于树根、林中、山下修习沙门行』之念，起身去该处，即使徒手或用脚坐下，拔取草叶亦是随顺止观心。坐下后洗手洗脚，拿着根本修习处修习安住时，所说之心念语亦属随顺心。所谓成具足心，是指具有法身性质的心，谓智慧之明了无碍。称为智者的本性、智者的种类。
Kāme ārabbhāti vatthukāme ārabbha. Kāmarāgasaṅkhātena vā kāmena paṭisaṃyutto vitakko kāmavitakko. Byāpajjati cittaṃ etenāti byāpādo, doso. Vihiṃsanti etāya satte, vihiṃsanaṃ vā tesaṃ etanti vihiṃsā, paresaṃ viheṭhanākārena pavattassa karuṇāpaṭipakkhassa pāpadhammassetaṃ adhivacanaṃ. Ñātake ārabbha uppanno vitakkoti ñātake ārabbha gehassitapemavasena uppanno vitakko. Janapadamārabbha uppanno vitakkoti etthāpi eseva nayo. Aho vata maṃ…pe… uppanno vitakkoti ‘‘aho vata maṃ pare na avajāneyyuṃ, na heṭṭhā katvā maññeyyuṃ, pāsāṇacchattaṃ viya garuṃ kareyyu’’nti evaṃ uppannavitakko. Dasavipassanupakkilesavitakkāti obhāsādidasavipassanupakkilese ārabbha uppannavitakkā.
若起欲念即为贪，称为贪欲。因贪欲而起思维，则为贪欲思维。思维扰乱心，即称为忧患、嗔恨。此扰乱即是嗔恨，对众生作害即为害，诸恶法之所依止者是此名称。因亲属而起的思维，是因爱慕亲属而生之思维。因他乡而起的思维，同理最初亦同。譬如哀叹说『唉，众人不尊重我，不看重我，如同石帐篷一般沉重』即为此思维。十种观念障碍思维，指于十种观摩障碍所起之思维。
Avasiṭṭhā dhammavitakkā etassāti avasiṭṭhadhammavitakko, vipassanāsamādhi. Na ekaggabhāvappatto na ekaggataṃ patto. Ekaṃ udetīti hi ekodi, paṭipakkhehi anabhibhūtattā aggaṃ seṭṭhaṃ hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati, ekasmiṃ ārammaṇe samādhānavasena pavattacittassetaṃ adhivacanaṃ. Ekodissa bhāvo ekodibhāvo, ekaggatāyetaṃ adhivacanaṃ.
「Avasiṭṭhā dhammavitakkā」者，即「稳固法念」，意指透过修习内观止定得成的专注力。此时，既未达到一心不散的专注境界，也未获得完全一心。所谓「Ekaṃ udetīti」，乃指一现象或一方法在正反两面皆未超越，故称为『一』或『第一』。世间所称「第一」者，实指于一境界中如同于一处持守专注之心。故「Ekodissa bhāvo」为『一如存有』，「ekaggatāyetaṃ adhivacanaṃ」即为此专注一境之定义。
Niyakajjhattanti attasantānassetaṃ adhivacanaṃ. Gocarajjhattanti idha nibbānaṃ adhippetaṃ. Tenāha ‘‘ekasmiṃ nibbānagocareyeva tiṭṭhatī’’ti. Suṭṭhu nisīdatīti samādhipaṭipakkhe kilese sannisīdento suṭṭhu nisīdati. Ekaggaṃ hotīti abyaggabhāvappattiyā ekaggaṃ hoti. Sammā ādhiyatīti yathā ārammaṇe suṭṭhu appitaṃ hoti, evaṃ sammā sammadeva ādhiyati.
「Niyakajjhattanti」是指心意连绵之现象名称；「Gocarajjhattanti」则是指涅槃为其对象。故说：「正处于唯一涅槃境界也」。经中言『正处于唯一涅槃境界』，意味着止禅中所有染污皆沉住，能妥善安住；专注不散一心之境即是此义。完全专注产生于无散乱，正念亦必然随之，故称「Sammā ādhiyatīti」为正当精进，必然在对象上得到圆满安住。
Abhiññāsacchikaraṇīyassāti ettha ‘‘abhiññāya sacchikaraṇīyassā’’ti vattabbe ‘‘abhiññā’’ti ya-kāralopena pana puna kālakiriyāniddeso katoti āha ‘‘abhijānitvā paccakkhaṃ kātabbassā’’ti. Abhiññāya iddhividhādiñāṇena sacchikiriyaṃ iddhividhapaccanubhavanādikaṃ abhiññāsacchikaraṇīyanti evaṃ vā ettha attho daṭṭhabbo. Sakkhibhabbataṃ pāpuṇātīti ettha pana yassa paccakkhaṃ atthi, so sakkhī, sakkhino bhabbatā sakkhibhabbatā, sakkhibhavananti vuttaṃ hoti. Sakkhī ca so bhabbo cāti sakkhibhabbo. Ayañhi iddhividhādīnaṃ bhabbo tattha ca sakkhīti sakkhibhabbo, tassa bhāvo sakkhibhabbatā, taṃ pāpuṇātīti attho.
「Abhiññāsacchikaraṇīyassāti」指修习必须证知真理的解脱境界。此处言梵文「abhiññā」虽偶尔只指时间功夫，但实际含义为证知已达的能力。所谓「abhiññā」依五种神通智慧的实证，即取得神通等证解之能力。此能力具备时即为「证知者」（sakkhī）或「见证之力」（sakkhino bhabbatā）。因故此处「sakkhī」即是「能力」的体现，显示证知的真实作用力，以成就解脱。
Abhiññāpādakajjhānādibhedeti ettha abhiññāpādā ca abhiññāpādakajjhānañca abhiññāpādakajjhānāni. Ādi-saddena arahattañca arahattassa vipassanā ca saṅgahitāti daṭṭhabbaṃ. Teneva majjhimanikāyaṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.198) –
「Abhiññāpādakajjhānādibhedeti」者，即是分述各种证通及入定的类别。尤其以阿拉汉果及阿拉汉般若内观为归纳主题，因此称其为圆满整体。中部经集的注疏亦如是说，揭示此处证通乃是内观阿拉汉果位的标志，必当深入了解。
‘‘Sati satiāyataneti sati satikāraṇe. Kiñcettha kāraṇaṃ? Abhiññā vā abhiññāpādakajjhānaṃ vā, avasāne pana arahattaṃ vā kāraṇaṃ arahattassa vipassanā vāti veditabba’’nti vuttaṃ.
经中言及「Sati satiāyataneti sati satikāraṇe」者，意为「念」即念处之本，何故如此？其因在于证通与入定。终极而言，正因阿拉汉果优化了般若内观故名之。也就是说，念为成就解脱果位及般若内观之催因，实为修行之核心原因。
Yañhi taṃ tatra tatra sakkhibhabbatāsaṅkhātaṃ iddhividhapaccanubhavanādi, tassa abhiññā kāraṇaṃ . Atha iddhividhapaccanubhavanādi abhiññā, evaṃ sati abhiññāpādakajjhānaṃ kāraṇaṃ. Avasāne chaṭṭhābhiññāya pana arahattaṃ, arahattassa vipassanā vā kāraṇaṃ. Arahattañhi ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi, yadariyā etarahi upasampajja viharantī’’ti (ma. ni. 1.465; 3.307) anuttaresu vimokkhesu pihaṃ upaṭṭhapetvā abhiññā nibbattentassa kāraṇaṃ. Idañca sādhāraṇaṃ na hoti, sādhāraṇavasena pana arahattassa vipassanā kāraṇaṃ. Imasmiñhi sutte arahattaphalavasena chaṭṭhābhiññā vuttā. Tenevāha ‘‘āsavānaṃ khayātiādi cettha phalasamāpattivasena vuttanti veditabba’’nti.
于各种自证具足神通之修学行为中，所成就的就是「Abhiññā」；而此证通即此念及入定的根本力量。最终以第六识神通或阿拉汉果及般若内观为成就因。阿拉汉果位曾言「我将入定此境，一旦成就必可作证」，即于无上解脱境界中持续持心证知，成为成道之因。此非凡夫所能及，但以念为因缘而致成皆为常法。于此经中，六识神通作为阿拉汉果之表现及达成之证，正如经典云「当知渣爱灭尽等，果证自显」，进一步证明上述义理不虚。
Paṃsudhovakasuttavaṇṇanā niṭṭhitā. · 洗尘经注释完毕。
11. Nimittasuttavaṇṇanā11. 相经注释
§103
103. Ekādasame yehi phalaṃ nimīyati, uppajjanaṭṭhāne pakkhipamānaṃ viya hoti, tāni nimittāni. Tenāha ‘‘tīṇi kāraṇānī’’ti. Kālena kālanti ettha kālenāti bhummatthe karaṇavacanaṃ. Kālanti ca upayogavacananti āha ‘‘kāle kāle’’ti. Manasi kātabbāti citte kātabbā, uppādetabbāti attho. Upalakkhitasamādhānākāro samādhiyeva idha samādhinimittanti āha ‘‘ekaggatā hi idha samādhinimittanti vuttā’’ti. Ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyyāti ettha ṭhānaṃ atthīti vacanaseso. Taṃ bhāvanācittaṃ kosajjāya saṃvatteyya, tassa saṃvattanassa kāraṇaṃ atthīti attho. Taṃ vā manasikaraṇaṃ cittaṃ kosajjāya saṃvatteyya, etassa ṭhānaṃ kāraṇaṃ atthīti attho. Tenāha ‘‘kāraṇaṃ vijjatī’’tiādi. Ñāṇajavanti saṅkhāresu aniccādivasena pavattamānaṃ paññājavaṃ.
第103条。第十一，诸果实现时，如同正在燃着的柴火忽然断灭者，谓之缘相。故称此为“三缘”。“随时流转”者，此中“时”指时间，按地面之意解作作用。“流转”又指用功，故释为“时时”。“应思惟”即心应思惟，“应生”指涵义。所标示之调伏形态为禅定，此即禅定之缘相，故言“专注在此禅定为缘相说”。住处即心，因居于心堆故言“住处”。此处“住处”意为修习心堆，故言“其修习之缘由含义”。或谓“用意于心堆”即心之住处，亦称“其住处之缘由含义”。因此有言“缘由存在”等等。明了智慧者见行无常等而流转于行中。
Yaṃ kiñci suvaṇṇatāpanayoggaaṅgārabhājanaṃ idha ‘‘ukkā’’ti adhippetanti āha ‘‘aṅgārakapalla’’nti. Sajjeyyāti yathā tattha pakkhittaṃ suvaṇṇaṃ tappati, evaṃ paṭiyādiyeyya. Ālimpeyyāti ādiyeyya, jaleyyāti attho. Tenāha ‘‘tattha aṅgāre…pe… gāhāpeyyā’’ti. Mūsāya vā pakkhipeyyāti tattake vā pakkhipeyya. Upadhāretīti sallakkheti.
任何与黄金熔炼、炽热炭火关联之燃烧称为“炭火”，此中“炭火”一词其义是“炭火火焰”。“成形”意指如黄金炼炉中炽热分离，亦应如此处断裂热烧之义。“熔化”意为熔解，“沸腾”即煮沸。故有言“于此炭火……持持”等等。亦谓“虚假燃烧”或“不真实焚烧”。“保有”即加以记号辨识。
Nimittasuttavaṇṇanā niṭṭhitā. · 相经注释完毕。
Loṇakapallavaggavaṇṇanā niṭṭhitā. · 《盐块品》注释终了。
Dutiyapaṇṇāsakaṃ niṭṭhitaṃ. · 第二五十集终了。
3. Tatiyapaṇṇāsakaṃ
3. 第三个五十则