(12) 2. Āpāyikavaggo · (12) 2. 恶趣品复注
(12) 2. Āpāyikavaggo（十二）2. 恶趣品
1. Āpāyikasuttavaṇṇanā1. 恶趣经注释
§114
114. Dutiyassa paṭhame apāyesu nibbattanasīlatāya apāyūpagā āpāyikāti āha ‘‘apāyaṃ gacchissantīti āpāyikā’’ti. Aññe brahmacārino sunivatthe supārute sumbhakapattadhare gāmanigamarājadhānīsu piṇḍāya caritvā jīvikaṃ kappente disvā sayampi tādisena ākārena tathāpaṭipajjanato ‘‘ahaṃ brahmacārī’’ti paṭiññaṃ dento viya hotīti āha ‘‘brahmacāripaṭiññoti brahmacāripaṭirūpako’’ti. ‘‘Ahampi bhikkhū’’ti vatvā uposathaṅgādīni pavisanto pana brahmacāripaṭiñño hotiyeva, tathā saṅghikaṃ lābhaṃ gaṇhanto. Tenāha ‘‘tesaṃ vā…pe… evaṃpaṭiñño’’ti. Akkosatīti ‘‘assamaṇosi, samaṇapaṭiññosī’’tiādinā akkosati. Paribhāsatīti ‘‘so tvaṃ ‘hotu, muṇḍakasamaṇo aha’nti maññasi, idāni te assamaṇabhāvaṃ āropessāmī’’tiādinā vadanto paribhāsati.
第一百一十四条。关于第二品中堕落境界的行为，称为堕落者。谓“此人将堕坏趣，故称堕落者”。又有比库们在安静清洁的庙宇中，着净衣冠，于乡村城镇中托钵化缘谋生，看见自己如是行为，内心自言：“我乃学道之人”，仿佛立下誓言，自称为学道者。于是称其为“学道誓愿者”，此称为“学道誓愿者的象征”。又有自称“我也是比库”，入五戒日等众会，实则以学道者之名接受僧团利益。于是谓：“对于他们而言……亦是如此持誓者。”有时称之为“你可恶、假学道者”而毁罚之。所谓释义，即谓“你今自认是剃度游方者，今当令你生出不学道者之相”，如是议论而作释义。
Kilesakāmopi assādiyamāno vatthukāmantogadhoyeva, kilesakāmavasena ca tesaṃ assādanaṃ siyāti āha ‘‘kilesakāmena vatthukāme sevantassā’’ti. Kilesakāmenāti karaṇatthe karaṇavacanaṃ. Natthi dosoti assādetvā visayaparibhoge natthi ādīnavo, tappaccayā na koci antarāyoti adhippāyo. Pātabbataṃ āpajjatīti paribhuñjanakataṃ upagacchati. Paribhogattho hi ayaṃ pā-saddo, kattusādhano ca tabba-saddo, yathāruci paribhuñjatīti attho. Pivitabbataṃ paribhuñjitabbatanti etthāpi kattuvaseneva attho veditabbo.
意欲污染的内心即如粪堆之渴望垢污，意欲污染之态亦使他们堕落，如是谓“为意欲污染所役使的垢欲之众”。意欲污染者，一言书之为“意欲之具”，此是名词；非谓恶意，而是不被污染以及时节享受，因而无碍。言堕落者者，谓为享受而来，故名。享用此堕落，即是暂时之依施利器和诱因，如与其所乐意享用相应之义。饮用时亦依此义，故此处同理，皆是以适合之工具役使之意。
Āpāyikasuttavaṇṇanā niṭṭhitā. · 恶趣经注释完毕。
2. Dullabhasuttavaṇṇanā2. 难得经注释
§115
115. Dutiye parena katassa upakārassa anurūpappavatti attani kataṃ upakāraṃ upakārato jānanto vediyanto kataññū katavedīti āha ‘‘iminā mayhaṃ kata’’ntiādi.
第一百一十五条。第二品阐释：在他人恩惠相称之时，知晓他人为己所为之恩惠，心得感知而生感恩之意，谓“这是他给予于我”诸如此类。
Dullabhasuttavaṇṇanā niṭṭhitā. · 难得经注释完毕。
3. Appameyyasuttavaṇṇanā3. 无量经注释
§116
116. Tatiye sukhena metabboti yathā parittassa udakassa sukhena pamāṇaṃ gayhati, evameva ‘‘uddhato’’tiādinā yathāvuttehi aguṇaṅgehi samannāgatassa sukhena pamāṇaṃ gayhatīti, sukhena metabbo. Dukkhena metabboti yathā mahāsamuddassa dukkhena pamāṇaṃ gayhati, evameva ‘‘anuddhato’’tiādinā dassitehi guṇaṅgehi samannāgatassa dukkhena pamāṇaṃ gayhati, ‘‘anāgāmī nu kho khīṇāsavo nu kho’’ti vattabbataṃ gacchati, tenesa dukkhena metabbo. Pametuṃ na sakkotīti yathā ākāsassa na sakkā pamāṇaṃ gahetuṃ, evaṃ khīṇāsavassa, tenesa pametuṃ na sakkāti appameyyo.
第一百一十六条。第三品论述：以愉悦作为测量尺度，如同测量漫延之水般以愉悦而定量。依此法，借由“上升”等品质具足之事喻而言，依此测量得出愉悦尺度，故称应被愉悦。以苦为尺度，如大海之苦测量之。依此，由“未上升”等特质显现，测量得出苦之尺度，此谓应受苦。《非来者是否已断尽烦恼》等语理宜论述其中称义。因其不能量度，犹如无法以尺度测定空之大小，故谓“无法测度”，显示无量无边。
Sārābhāvena tucchattā naḷo viya naḷo, mānoti āha ‘‘unnaḷoti uggatanaḷo’’ti, uṭṭhitatucchamānoti vuttaṃ hoti. Tenāha ‘‘tucchamānaṃ ukkhipitvā ṭhitoti attho’’ti. Mano hi seyyassa seyyoti sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukharoti mukhena pharuso, pharusavācoti attho. Vikiṇṇavācoti visaṭavacano samphappalāpitāya apariyantavacano. Tenāha ‘‘asaññatavacano’’ti, divasampi niratthakavacanaṃ palāpīti vuttaṃ hoti. Cittekaggatārahitoti upacārappanāsamādhirahito caṇḍasote baddhanāvā viya anavaṭṭhitakiriyo. Bhantacittoti anavaṭṭhitacitto paṇṇāruḷhavālamigasadiso. Vivaṭindriyoti saṃvarābhāvena gihikāle viya asaṃvutacakkhādiindriyo.
以本质来说，空无如枯萎之草芥无意义，如心亦复然。谓曰“心如抽高枯萎之草”。谓此心为心性枯萎者。谓“枯萎即为拔除且坚固存在”。心若能坐立静止而无生起，实为枯萎。心因波动为动荡不安，及因渴爱减少意。口若严厉，则为恶口；苛烈语言与破碎言语，皆为杂秽恶语。谓之“不异语”，以表示终日无益之话语喧闹。而心不专一，无所安住，如执缰之马无定向。苦恼之心如同荆棘猪兽，不断翻腾抢夺。心感官松散，不加节制，犹如俗家女子之不收敛眼耳等感官。
Appameyyasuttavaṇṇanā niṭṭhitā. · 无量经注释完毕。
4. Āneñjasuttavaṇṇanā4. 不动经注释
§117
117. Catutthe saha byayati gacchatīti sahabyo, sahapavattanako. Tassa bhāvo sahabyatā, sahapavattīti āha ‘‘sahabhāvaṃ upapajjatī’’ti. ‘‘Yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ, taṃ sabbaṃ khepetvā nirayampi gacchatī’’tiādivacanato arūpabhavato cutassa apāyūpapatti vuttā viya dissatīti tannivattanatthaṃ bhagavato adhippāyaṃ vivaranto ‘‘sandhāyabhāsitamidaṃ vacana’’nti dīpeti ‘‘nirayādīhi avippamuttattā’’tiādinā. Na hi tassa upacārajjhānato balavataraṃ akusalaṃ atthīti. Iminā tato cavantānaṃ upacārajjhānameva paṭisandhijanakaṃ kammanti dīpeti. Adhikaṃ payasati payujjati etenāti adhippayāso, savisesaṃ itikattabbakiriyā. Tenāha ‘‘adhikappayogo’’ti. Sesamettha uttānameva.
第一百一十七条。于第四品有说共行，是指同行或共同行动。此义谓“生共生相”，即同共处。谓曰“众生皆复共体而生”。又有言“世间诸天寿命之量，皆被消遣，故堕地狱等”，“非物质之生趣亦由此堕落”，似乎得此说义。为示止邪，世尊为说明此语之义，谓“堕地狱者因心无解脱”等。由此可见，力非弥勒凶恶，而是由近因支配。先前所为后果必至，谓为再生因，故示此义。谓“增上相续”之异名，此为全体之称呼。是以上及所讲者应当辨别取用。
Āneñjasuttavaṇṇanā niṭṭhitā. · 不动经注释完毕。
5. Vipattisampadāsuttavaṇṇanā5. 失败与成就经注释
§118
118. Pañcame dinnanti deyyadhammasīsena dānaṃ vuttanti āha ‘‘dinnassa phalābhāvaṃ sandhāya vadatī’’ti. Dinnaṃ pana annādivatthuṃ kathaṃ paṭikkhipati. Esa nayo ‘‘yiṭṭhaṃ huta’’nti etthāpi. Mahāyāgoti sabbasādhāraṇaṃ mahādānaṃ. Paheṇakasakkāroti pāhunakānaṃ kātabbasakkāro. Phalanti ānisaṃsaphalaṃ nissandaphalañca. Vipākoti sadisaphalaṃ. Paraloke ṭhitassa ayaṃ loko natthīti paraloke ṭhitassa kammunā laddhabbo ayaṃ loko na hoti. Idhaloke ṭhitassapi paraloko natthīti idhaloke ṭhitassa kammunā laddhabbo paraloko na hoti. Tattha kāraṇamāha ‘‘sabbe tattha tattheva ucchijjantī’’ti. Ime sattā yattha yattha bhavayonigatiādīsu ṭhitā, tattha tattheva ucchijjanti, dvayavināsena vinassanti.
第五条说到，以天神法界庄严之故所称施舍，称曰“施舍因果的缺失”，意即因施舍而得之功德果报缺失。不过施舍所取用的粮食等物资如何被拒绝？此理亦同“已闻”之说。所谓“大施”者，是指最广大通行之大布施。施舍所求护具礼敬，谓对托钵僧众的必备礼敬。所谓果报是由因缘果相及其果报所成。所谓果报即与其因相应之殊胜果报。来世存在者谓此世存在，来世不存在者谓此世因果不足。若今世存而彼世无，则此世之因造作不成彼世果；今世有则彼世无，则彼世之果非此世因所致。理由言“诸果实于本处当处除灭”，众生众处生死轮回所在，即当处果报消灭，二者俱灭。
Phalābhāvavasenāti mātāpitūsu sammāpaṭipattimicchāpaṭipattīnaṃ phalassa abhāvavasena ‘‘natthi mātā, natthi pitā’’ti vadati, na mātāpitūnaṃ, nāpi tesu sammāpaṭipattimicchāpaṭipattīnaṃ abhāvavasena tesaṃ lokapaccakkhattā. Pubbuḷakassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na ca khanapubbakoti dassanatthaṃ ‘‘natthi sattā opapātikā’’ti vuttanti āha ‘‘cavitvā uppajjanakā sattā nāma natthīti vadatī’’ti. Sayaṃ abhiññā sacchikatvā pavedentīti ye imañca lokaṃ parañca lokaṃ abhivisiṭṭhāya paññāya sayaṃ paccakkhaṃ katvā pavedenti, te natthīti sabbaññubuddhānaṃ abhāvaṃ dīpeti.
所谓果报缺失，喻诸父母中，善行者与邪行者中，果报不及两者之异言“无父，无母”，非谓其无父母，亦非谓其因果不成。正如泡沫生灭，此众生之生起仅暂时现象，非永存不灭者。理由言“消亡则复产生者非”，世尊说破“死而复生之众生实非有”，由世尊亲证真理，指示此世与彼世之理，显明无常无我真义。
Vipattisampadāsuttavaṇṇanā niṭṭhitā. · 失败与成就经注释完毕。
6-7. Apaṇṇakasuttādivaṇṇanā6-7. 无戏论经等注释
§119-120
119-120. Chaṭṭhe chahi talehi samannāgato pāsakoti catūsu passesu cattāri talāni, dvīsu koṭīsu dve talānīti evaṃ chahi talehi samannāgato pāsakakīḷāpasutānaṃ maṇisadiso pāsakaviseso. Sattamaṃ uttānameva.
第119条至120条，谓具六叶拨须之绳索即为项带，如四眼者有四叶，二眼者二叶。七叶为升起叶。此乃六叶项带系于佩饰者之特征，犹如宝珠之明光。第七叶则为称呼。
Apaṇṇakasuttādivaṇṇanā niṭṭhitā. · 《无误经》等的注释完毕。
8. Paṭhamasoceyyasuttavaṇṇanā八、《第一清净经》注释
§121
121. Aṭṭhame sucibhāvoti kilesāsucivigamena suddhabhāvo asaṃkiliṭṭhabhāvo, atthato kāyasucaritādīni.
第121条所谓纯净状态者，是指离染污之纯净、无垢之纯净。义即身行之善行等本质洁净。
Paṭhamasoceyyasuttavaṇṇanā niṭṭhitā. · 《第一清净经》注释完毕。
9. Dutiyasoceyyasuttavaṇṇanā九、《第二清净经》注释
§122
122. Navame samucchedavasena pahīnasabbakāyaduccaritatāya kāye, kāyena vā suci kāyasuci. Tenāha ‘‘kāyadvāre’’tiādi. Soceyyasampannanti paṭippassaddhakilesattā parisuddhāya soceyyasampattiyā upetaṃ. Ninhātā aggamaggasalilena vikkhālitā pāpā etenāti ninhātapāpako, khīṇāsavo. Tenāha ‘‘khīṇāsavova kathito’’ti.
第122条所谓断绝之义，即摒弃一切身诸恶行之不善行为故谓身体纯净。或有身是净者。故谓“身体门户”等。所谓具清净状态者，乃断除烦恼障碍后之安稳纯净。谓灭除最上正道之污垢者为净刹，符合谓“已断烦恼”者。故谓“已断烦恼”而称之。
Dutiyasoceyyasuttavaṇṇanā niṭṭhitā. · 《第二清净经》注释完毕。
10. Moneyyasuttavaṇṇanā十、《牟尼行经》注释
§123
123. Dasame munino bhāvā moneyyāni, yehi dhammehi ubhayahitamunanato muni nāma hoti, te munibhāvakarā moneyyā paṭipadā dhammā eva vuttā. Munino vā etāni moneyyāni, yathāvuttadhammā eva. Tattha yasmā kāyena akattabbassa akaraṇaṃ, kattabbassa ca karaṇaṃ , ‘‘atthi imasmiṃ kāye kesā’’tiādinā (dī. ni. 2.377; ma. ni. 1.110; saṃ. ni. 4.127; khu. pā. 3.dvattiṃsākāra) kāyasaṅkhātassa ārammaṇassa jānanaṃ, kāyassa ca samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yāthāvato parijānanatā, tathā parijānanavasena pana pavatto vipassanāmaggo, tena ca kāye chandarāgassa pajahanaṃ, kāyasaṅkhāraṃ nirodhetvā pattabbasamāpatti vā, sabbe ete kāyamukhena pavattā moneyyappaṭipadā dhammā kāyamoneyyaṃ nāma. Tasmā tamatthaṃ dassetuṃ ‘‘katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritassa pahānaṃ kāyamoneyyaṃ, tividhakāyasucaritampi kāyamoneyya’’ntiādinā (mahāni. 14) pāḷi āgatā. Idhāpi teneva pāḷinayena atthaṃ dassento ‘‘tividhakāyaduccaritappahānaṃ kāyamoneyyaṃ nāmā’’tiādimāha.
第123条所谓圣者之境界者，是指依其所行有利二方之法所成之圣者。此为圣者行所成之境界，即妙法为行。圣者之所成境，即如法所说境界。因身不作恶行，作所当作，谓“此身有毛”等（引证经文），即身所知觉触境界。因知生起、消灭、苦、远离障碍而生解脱，乃正观察之道。由此于身断爱欲，断身所造行，得脱离境界之妙知。由此身为本之清净行称为身所造圣行。故欲明其义，谓三种断身不善行及三种善身行，皆称身所造圣行。此义以巴利文表现。今亦用巴利文解说此之义，谓三种断身不善行为身所造圣行，三种善身行为身所造圣行。
Idāni ‘‘katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritassa pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ, vācārammaṇe ñāṇaṃ, vācāpariññā, pariññāsahagato maggo, vācāya chandarāgassa pahānaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyya’’nti imāya pāḷiyā vuttamatthaṃ atidīpento ‘‘vacīmoneyyepi eseva nayo’’tiādimāha. Tattha copanavācañceva saddavācañca ārabbha pavattā paññā vācārammaṇe ñāṇaṃ. Tassā vācāya samudayādito parijānanaṃ vācāpariññā.
此时问曰：「何为正语慧？所谓断除四种恶口之正语慧，谓具四种正口行，语言相应之智，语言了知，具此了知相随之正道，断除对语生起的贪爱，断除言语造作的涅槃，即为第二禅定境界所谓的正语慧。」此巴利语之义文，极为深显，谓「正语慧亦如是名之」。于此亦说，先自音节及词句起始，展开说明语言相应之智。由其，辨知语言之生起因缘，称为语言了知。
‘‘Katamaṃ manomoneyyaṃ? Tividhamanoduccaritassa pahānaṃ manomoneyyaṃ, tividhaṃ manosuccaritaṃ, manārammaṇe ñāṇaṃ, manapariññā, pariññāsahagato maggo, manasmiṃ chandarāgassa pahānaṃ, cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyya’’nti imāya pāḷiyā āgatanayena atthaṃ vibhāvento ‘‘manomoneyyepi imināva nayena atthaṃ ñatvā’’tiādimāha. Tattha ca ekāsītividhaṃ lokiyacittaṃ ārabbha pavattañāṇaṃ manārammaṇe ñāṇaṃ. Tassa samudayādito parijānanaṃ manapariññāti ayaṃ viseso.
「何为正意慧？谓断除三种恶心之正意慧，具三种正意行，于心所现相之智，意之了知，具此了知相随之正道，断除心中贪爱之生，断除心所造作之灭，乃是感受与知觉灭尽之定境，此为正意慧。」此巴利文义，用以分明阐释，谓「正意慧亦凭此法得知其义如是」。又谓其中，起于三十一种世俗心态，乃起始之知识，称为意相应之智。依此知其起源因缘，谓为意之了知，此为其特别之处。
Moneyyasuttavaṇṇanā niṭṭhitā. · 牟尼经注释完毕。
Āpāyikavaggavaṇṇanā niṭṭhitā. · 恶趣品注释完毕。