(11) 1. Sambodhavaggo · (11) 1. 正觉品复注
(11) 1. Sambodhavaggo(十一) 1. 正觉品
1-3. Pubbevasambodhasuttādivaṇṇanā1-3. 正觉前经等之解释
§104-106
104-106. Tatiyassa paṭhame sambodhito pubbevāti sambodho vuccati catūsu maggesu ñāṇaṃ ‘‘sāmaṃ sammā bujjhi etenā’’ti katvā, tato pubbeyevāti attho. Tenāha ‘‘ariyamaggappattito aparabhāgeyevā’’ti. Bodhisattasseva satoti ettha yathā udakato uggantvā ṭhitaṃ paripākagataṃ padumaṃ sūriyarasmisamphassena avassaṃ bujjhissatīti bujjhanakapadumanti vuccati. Evaṃ buddhānaṃ santike byākaraṇassa laddhattā avassaṃ anantarāyena pāramiyo pūretvā bujjhissatīti bujjhanakasattoti bodhisatto. Tenāha ‘‘bujjhanakasattasseva…pe… ārabhantasseva sato’’ti. Yā vā esā catumaggañāṇasaṅkhātā bodhi, ‘‘taṃ bodhiṃ kudāssu nāmāhaṃ pāpuṇissāmī’’ti patthayamāno paṭipajjatīti bodhiyaṃ satto āsattotipi bodhisatto. Tenāha ‘‘sambodhiyā vā sattasseva laggasseva sato’’ti.
104-106. 关于第三支的第一项“正觉已成”，即前已成正觉者之义。于四道中，所谓知，即“此道通达，正觉得知”之意，故称为前已成。由此言“已得圣道，命终者犹在初期境地”，此所谓“善士方入圣道，尚处初发心地也”。世尊菩萨据此，似水面浮出停驻于成熟之莲花，受日光照耀方将觉悟，故称之为“待觉莲花”。这指经中佛法近前，得了解析时刻之意。由此可见，菩萨积集波罗蜜，临近成就无碍，即称为“待觉之有”。经中言“如其待觉之有……同亦当觉知”者，是说此菩萨正于四圣道智慧觉悟称为“觉知之有”，于觉知之有即开始觉悟之满满起心。此觉知乃觉性，谓当时思惟“此觉境界何时得至？”由此修行成立思量，因此称为觉知之有。经中还称“仅觉悟之有，觉开始之有”，意即该觉之有既是智慧知见，也是起点自觉觉悟之始。此所谓四道知觉名，为菩萨逐渐行为所著，因彼观照已觉之道，起于心识，正是觉有。故称此为成觉之有。
Atha vā bodhīti ñāṇaṃ ‘‘bujjhati etenā’’ti katvā, bodhimā satto bodhisatto, purimapade uttarapadalopaṃ katvā yathā ‘‘ñāṇasatto’’ti, ñāṇavā paññavā paṇḍito sattoti attho. Buddhānañhi pādamūle abhinīhārato paṭṭhāya paṇḍitova so satto, na andhabāloti bodhisatto. Evaṃ guṇavato uppannanāmavasena bodhisattasseva sato. Assādīyatīti assādo, sukhaṃ. Tañca sātākāralakkhaṇanti āha ‘‘assādoti madhurākāro’’ti. Chandarāgo vinīyati ceva pahīyati ca etthāti nibbānaṃ ‘‘chandarāgavinayo chandarāgappahānañcā’’ti vuccati. Tenāha ‘‘nibbāna’’ntiādi. Tattha āgammāti idaṃ yo jano rāgaṃ vineti pajahati ca, tassa ārammaṇakaraṇaṃ sandhāya vuttaṃ. Dutiyatatiyāni uttānatthāneva.
又关于“觉”的义，即谓“正于此道领悟”而成就之心，称为觉有，或称菩萨之觉有。这个觉有断开前后左右文境，谓知见工巧慧解，故谓觉知、有智慧、贤达之有也。譬喻佛初立于足根处，持立坚定而智慧明了，非盲无识之有，是为觉有。此即由有善德而生名菩萨之觉有。进而称“欢喜故得安乐”，意谓安乐为欢喜之体，且有此欢喜的性质，故称“安乐即甘美之形”。又言欲心、爱心随之而消灭，此即指涅槃为“欲爱绮情灭绝、欲爱弃除净化”之义。经中由此指涅槃，指出此处所谓“来者”，即谓能断除欲爱与弃除之者，故以此作起点。第二、第三义为文脉升起阶段。
Pubbevasambodhasuttādivaṇṇanā niṭṭhitā. · 正觉前经等之解释已毕。
4-9. Samaṇabrāhmaṇasuttādivaṇṇanā4-9. 沙门婆罗门经等之解释
§107-112
107-112. Catutthe sāmaññanti ariyamaggo, tena araṇīyato upagantabbato sāmaññatthaṃ, ariyaphalanti āha ‘‘sāmaññatthanti catubbidhaṃ ariyaphala’’nti. Brahmaññatthanti etthāpi eseva nayo. Tenāha ‘‘itaraṃ tasseva vevacana’’nti. Ariyamaggasaṅkhātaṃ sāmaññameva vā araṇīyato sāmaññatthanti āha ‘‘sāmaññatthena vā cattāro maggā’’ti. Pañcamādīni uttānatthāneva.
107-112. 第四支即称为“梵行”，指末期应谨慎奉行之梵行。所谓“梵行”，是为了出世而行摄，谓四种圣果名“梵行果”也。又谓“婆罗门行”，此亦即此义的用语之一。经中由此言“其他亦有相称”，意指不仅限定于此种说法。梵行义中之梵行名，仅指末期应奉行之出世梵行，谓“梵行名为四道之一”也。第五段起即为文义展开。
Samaṇabrāhmaṇasuttādivaṇṇanā niṭṭhitā. · 沙门婆罗门经等之解释已毕。
10. Dutiyanidānasuttavaṇṇanā10. 第二因缘经之解释
§113
113. Dasame vivaṭṭagāmikammānanti vivaṭṭūpanissayakammānaṃ. Tadabhinivattetīti ettha taṃ-saddena paccāmasanassa vipākassa parāmāsoti āha ‘‘taṃ abhinivattetī’’ti, taṃ vipākaṃ abhibhavitvā nivattetīti attho. Idāni na kevalaṃ vipākasseva parāmāso taṃ-saddena, atha kho chandarāgaṭṭhāniyānaṃ dhammānaṃ tabbipākassa ca parāmāso daṭṭhabboti āha ‘‘yadā vā tenā’’tiādi. Te ceva dhammeti te chandarāgaṭṭhāniye dhamme. Nibbijjhitvā passatīti kilese nibbijjhitvā vibhūtaṃ pākaṭaṃ katvā passatīti.
113. 第十项，所谓“离垢修行”，乃指与离垢相因缘之因行。此处由此词而知，所谓“离垢”，即谓业果之反感恶报，故称“逆转障碍”。现法不唯反感果报，且欲爱贪染之根本恶法，其业果亦具反向障碍之力。故此文说明“当为此而言”。彼等即此法，是贪爱望等之根性法。修行者断贪后见境清净，故谓“见慧如离垢般显露”，意谓舍弃烦恼后，昭彰慧眼得以通达。
Dutiyanidānasuttavaṇṇanā niṭṭhitā. · 《第二因缘经》注释完毕。
Sambodhavaggavaṇṇanā niṭṭhitā. · 《正觉品》注释完毕。