(6) 1. Puññābhisandavaggo · (6) 1. 福德之流品复注
(6) 1. Puññābhisandavaggo（六）一、福德流品
1. Paṭhamapuññābhisandasuttavaṇṇanā一、第一福德流经注释
§51
51. Dutiyassa paṭhame puññābhisandāti vā puññanadiyo. Avicchedena niccaṃ pavattiyamānāni hi puññāni abhisandanaṭṭhena ‘‘puññābhisandā’’ti vuttā. Aparimitanti āḷhakagaṇanāya aparimitaṃ, yojanavasena panassa parimāṇaṃ atthi. Tathā hi heṭṭhā mahāpathaviyā upari ākāsena parato cakkavāḷapabbatena majjhe tattha tattha ṭhitehi dīpapabbatapariyantehi paricchinnattā yojanato sakkā pamāṇaṃ kātuṃ. Bheravārammaṇehīti saviññāṇakāviññāṇakehi bheravārammaṇehi. Tathā hi taṃ mahāsarīramacchakumbhīlayakkharakkhasamahānāgadānavādīnaṃ saviññāṇakānaṃ vaḷavāmukhapātālādīnaṃ aviññāṇakānañca bheravārammaṇānaṃ vasena ‘‘bahubherava’’nti vuccati. Sesamettha uttānameva.
51. 第二项，善法的积聚或称为善流。因善法不断无间断地流转，故称为善法积聚。对于数量无法计算者称为无限，其大小以距离测量则有一定尺度。譬如在下方广阔大地之上、空中远方，及天地之间的中央，立有众多灯火山峰环绕相连，虽被遮断，但以长度单位仍可量度其规模。所谓鬼畏之所，即指有分别与无分别意识之鬼所住之地。依此，称作多鬼即因诸大身量诸鬼、蟒蛇、夜叉、罗刹及大龙等具有分别识的鬼与无分别识的鬼聚居于岩洞、山谷等地之故。此处本节题目即说明于此。
Paṭhamapuññābhisandasuttavaṇṇanā niṭṭhitā. · 第一福德流经注释完毕。
2. Dutiyapuññābhisandasuttavaṇṇanā二、第二福德流经注释
§52
52. Dutiye sotāpannassa saddhā adhippetāti sotāpannassa maggenāgatā saddhā adhippetā.
52. 第二，入流者的信心被称为信心的加强或确立，是指入流者依止所行的道而增长的信心。
Dutiyapuññābhisandasuttavaṇṇanā niṭṭhitā. · 第二福德流经注释完毕。
3-4. Paṭhamasaṃvāsasuttādivaṇṇanā三至四、第一同住经等注释
§53-54
53-54. Tatiye yathākammaṃ tā tā gatiyo aranti upagacchantīti ariyā, sattā. Ime pana kucchitā ariyāti kadariyā. Thaddhamaccharino, thaddhena maccharena samannāgatāti attho. Thaddhamacchariyasadisañhi kucchitaṃ sabbadā nihīnaṃ natthi sabbaguṇānaṃ ādibhūtassa bhogasampattiādisabbasampattīnaṃ mūlabhūtassa dānassa nisedhanato. Tenāha ‘‘kadariyāti thaddhamaccharino’’ti. Ekacco hi attano vasanaṭṭhāne bhikkhū hatthaṃ pasāretvāpi na vandati. Aññattha gato vihāraṃ pavisitvā sakkaccaṃ vanditvā madhurappaṭisanthāraṃ karoti ‘‘kiṃ, bhante, amhākaṃ vasanaṭṭhānaṃ nāgacchatha, sampanno padeso, paṭibalāhaṃ ayyānaṃ yāgubhattādīhi upaṭṭhānaṃ kātu’’nti. Bhikkhu ‘‘saddho ayaṃ upāsako’’ti yāgubhattādīhi saṅgaṇhāti.
53-54. 第三，诸圣者依其所应而往生各自的去处。此谓众圣众生。然此说中的“恶圣”是对不善圣者的称谓，即指懒惰之辈，似懒蚊子者。此形容词表明其根本性质是虚妄荒废，缺乏一切善根功德，有贫乏的财物财富作基础的布施被斥弃之故。因此说“恶圣”为懒蚊者。有时比库在住处伸手也不礼敬他人；或他人去入某处时，有时会礼敬，有时则甜言留情称：“尊者，我们的住处十分完善，请您与尊者们的侍者们放心前来。”比库便以信心接纳其礼敬。
Atheko thero tassa gāmaṃ gantvā piṇḍāya carati. So taṃ disvā aññena vā gacchati, gharaṃ vā pavisati. Sacepi sammukhībhāvaṃ āgacchati, hatthena vanditvā ‘‘ayyassa bhikkhaṃ detha, ahaṃ ekena kammena gacchāmī’’ti pakkamati. Thero sakalagāmaṃ caritvā tucchapattova nikkhamati. Idaṃ tāva mudumacchariyaṃ nāma. Yena adāyakopi dāyako viya paññāyati. Idha pana thaddhamacchariyaṃ adhippetaṃ. Yena samannāgato bhikkhūsu piṇḍāya paviṭṭhesu ‘‘therā ṭhitā’’ti vutte ‘‘kiṃ mayhaṃ pādā rujjantī’’tiādīni vatvā silāthambho viya khāṇuko viya ca thaddho hutvā tiṭṭhati, sāmīcimpi na karoti, kuto dānaṃ. Ayamidha adhippeto. Tena vuttaṃ ‘‘thaddhamaccharinoti thaddhena maccharena samannāgatāti attho’’ti. Maccharaṃ maccheraṃ macchariyanti atthato ekaṃ.
有一长老去了村落托钵行乞，别人见他进去，也跟随入屋。若到面前，还向他施礼说：“尊者，请赐食，我独自外出乞食。”长老巡行完该村庄后便如沐清风般出离。这名长老的行为称为懒蚊奇异，是谓就他人所施之施主慧然如施主般领受。这里是指懒蚊奇异的确立，圣者们乞食时被称为“长老们安住此”，若诉说脚痛等事，便如石柱、尖树枝般僵直而站立，不施以亲切关怀，更无施舍。这即是确立之意。故说“懒蚊即指似懒蚊者”，蚊蚊者谓一也。
Paribhāsakāti bhikkhū gharadvāre ṭhite disvā ‘‘kiṃ tumhe kasitvā āgatā vapitvā lāyitvā, mayaṃ attanopi na labhāma, kuto tumhākaṃ, sīghaṃ nikkhamathā’’tiādīhi santajjakā. Yācakānaṃ vacanassa atthaṃ jānantīti ettha kiñcāpi bhikkhū gharadvāre ṭhitā tuṇhī honti, atthato pana ‘‘bhikkhaṃ dethā’’ti vadanti nāma ariyāya yācanāya. Vuttañhetaṃ ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti (mi. pa. 4.5.9). Tatra ye ‘‘mayaṃ pacāma, ime na pacanti, pacamāne patvā alabhantā kuhiṃ labhissatī’’ti deyyadhammaṃ saṃvibhajanti, te vadaññū yācakānaṃ vacanassa atthaṃ jānanti nāma ñatvā kattabbakaraṇato. Catutthaṃ uttānameva.
“界定”即比库站于屋门见到他人即发问：“你们是谁，从哪儿来，攜带与饮食何物？我们自己尚未获得，汝等从何而得？快速离开！”等语令人心生疑惑。因知乞讨之辈现于门口者常保持沉默，然其真实意图则是求取施舍。故说“于此处圣者们存在，”这是“圣者乞求”的意思（引自律藏）。有些人认为：“我们会烧饭，这些人不会烧，若烧熟了弃之无取将何处去？”等语分配施舍品，这些通晓乞讨之人的真实含义者即知晓须当生起善行行持。此处即第四项题目。
Paṭhamasaṃvāsasuttādivaṇṇanā niṭṭhitā. · 第一共住经等之注释完毕。
5-6. Samajīvīsuttādivaṇṇanā5-6. 同活经等之注释
§55-56
55-56. Pañcame anuggaṇhanatthanti nakulamātā nakulapitāti imesaṃ dvinnaṃ saṅgahatthāya. Nakulassa dārakassa pitā nakulapitā. Nakulamātāti etthāpi eseva nayo. Sesamettha uttānameva. Chaṭṭhe natthi vattabbaṃ.
55-56. 第五，所谓依附者，即母亲与父亲二者相依相伴。父亲为子之父，母亲为子之母。此义亦同前说。此处本节题目即说明于此。第六无例可说。
Samajīvīsuttādivaṇṇanā niṭṭhitā. · 同活经等之注释完毕。
7-10. Suppavāsāsuttādivaṇṇanā7-10. 苏巴瓦萨经等之注释
§57-60
57-60. Sattame āyubhāgapaṭilābhinī hotīti āyukoṭṭhāsassa paṭilābhinī hoti. Tividhalokanti sattasaṅkhārabhājanasaṅkhātaṃ tividhaṃ lokaṃ. Viditaṃ katvāti vibhūtaṃ katvā. Lokavidūnanti karaṇatthe sāmivacananti āha ‘‘buddhehi pasatthā’’ti. Aṭṭhamanavamadasamāni uttānatthāneva.
第57至60句。所谓第七类获寿命份者者，即获得寿命石的者。三种世间者，为七种行的分法中分成的三种世间。所谓『了知为已』者，谓已证实之义。所谓『世间智者』者，乃为修行目的之通说，称为『于佛所清净』。第八、第九、第十句，亦是解释其拔高境界之义。
Suppavāsāsuttādivaṇṇanā niṭṭhitā. · 苏巴瓦萨经等之注释完毕。
Puññābhisandavaggavaṇṇanā niṭṭhitā. · 福流品之注释完毕。