5. Parisavaggo · 5. 众品复注
5. Parisavaggavaṇṇanā5. 众品释义
§43
43. Pañcamassa paṭhame uddhaccena samannāgatāti akappiye kappiyasaññitāya, kappiye akappiyasaññitāya, avajje vajjasaññitāya, vajje avajjasaññitāya uddhaccappakatikā. Ye hi vinaye apakataññuno saṃkilesavodāniyesu dhammesu na kusalā sakiñcanakārino vippaṭisārabahulā, tesaṃ anuppannañca uddhaccaṃ uppajjati, uppannañca bhiyyobhāvaṃ vepullaṃ āpajjati. Sārābhāvena tucchattā naḷo viyāti naḷo, mānoti āha ‘‘unnaḷāti uggatanaḷā’’ti. Tenāha ‘‘uṭṭhitatucchamānā’’ti. Māno hi seyyassa seyyoti sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukhakharāti mukhena pharusā, pharusavādinoti attho.
第四十三条云：第五类的第一者为拥有烦恼动摇之相者。谓不可作者、可作识相者、可作不可作识相者、不可作可作识相者、轻慢、应戒谤者，皆为烦恼动摇有毛病者。盖于律中，误解不明者、扰乱染污之法非善不可止者及违犯众所多之戒者，其烦恼动摇未曾断除，且现起尤甚极重。如秸秆虽然细小却不易破碎，愚者谓之“难断秸枝”，故称“起立的秸秆者”。此处表自恃骄傲心。自恃者生于薄床，谓之自我意识出现尚浅。轻率者即轻率颠倒，贪欲缺失者意。口粗厉者谓口出恶言，粗恶语者即此意。
Vikiṇṇavācāti vissaṭavacanā samphappalāpitāya apariyantavacanā. Tenāha ‘‘asaṃyatavacanā’’tiādi. Vissaṭṭhasatinoti sativirahitā. Paccayavekallena vijjamānāyapi satiyā satikiccaṃ kātuṃ asamatthatāya evaṃ vuttā. Na sampajānantīti asampajānā, taṃyoganivattiyaṃ cāyaṃ akāro ‘‘ahetukā dhammā (dha. sa. dukamātikā 2), abhikkhuko āvāso’’tiādīsu (cūḷava. 76) viyāti āha ‘‘nippaññā’’ti, paññārahitāti attho. Pāḷiyaṃ vibbhantacittāti ubbhantacittā. Samādhivirahena laddhokāsena uddhaccena tesaṃ samādhivirahānaṃ cittaṃ nānārammaṇesu paribbhamati vanamakkaṭo viya vanasākhāsu. Pākatindriyāti saṃvarābhāvena gihikāle viya vivaṭaindriyā. Tenāha ‘‘pakatiyā ṭhitehī’’tiādi. Vivaṭehīti asaṃvutehi.
“散乱语”者谓不稳定言语、胡言乱语、无度多言。又谓为“未谐音语”等等。弃于正念者谓失念，无能调伏者。虽得正念辨别而不能有效运用，谓为“不明智”，即缺慧也。巴利“分散心”意谓思乱心。失定心者如林猴在众多枝叶间乱跳，心无定所，犹如野猴于丛林树枝间攀跳。证束摄根门者，犹居家间通达根门者。谓在此称为“守护”，如树枝所固住。“不守护”者谓根门无收摄。
§44
44. Dutiye bhaṇḍanaṃ vuccati kalahassa pubbabhāgoti kalahassa hetubhūtā paribhāsā taṃsadisī ca aniṭṭhakiriyā bhaṇḍanaṃ nāma. Kalahajātāti hatthaparāmāsādivasena matthakappatto kalaho jāto etesanti kalahajātāti evamettha attho daṭṭhabbo. Viruddhavādanti ‘‘ayaṃ dhammo, nāyaṃ dhammo’’tiādinā viruddhavādabhūtaṃ vivādaṃ. Mukhasannissitatāya vācā idha ‘‘mukha’’nti adhippetāti āha ‘‘dubbhāsitā vācā mukhasattiyoti vuccantī’’ti. Catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbattā ekakammaṃ nāma. Pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma . Pāḷiyaṃ khīrodakībhūtāti yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti. Satipi hi ubhayesaṃ kalāpānaṃ paramatthato bhede pacurajanehi pana duviññeyyanānattaṃ khīrodakaṃ samoditaṃ accantameva saṃsaṭṭhaṃ viya hutvā tiṭṭhati, evaṃ sāmaggivasena ekattūpagatacittuppādā viyāti khīrodakībhūtāti evamettha attho daṭṭhabbo. Mettācakkhūhīti mettācittaṃ paccupaṭṭhapetvā olokanacakkhūhi. Tāni hi piyabhāvadīpanato ‘‘piyacakkhūnī’’ti vuccanti.
第四十四条谓：第二者为争执之先导，属争斗缘起，争恶恶性者名为“争执先导”。所谓争执发生，多自诽谤侮辱等不良言语，故称争执初起。反对辩论指“此是法，非彼法”的纷争。以“口”为本者谓言语，谓恶语乃基于口故，是故谓“恶语口本”。至于众僧和会因受戒各有法限，合诣共行名曰“一事”。又五种戒律宗旨合一为“同一意”，谓五种戒律宗旨须统一宣讲。戒条所限众皆应等同持守，谓众生戒律持守平等名为“同一持戒”。巴利“乳水和水相合”比喻合一不和，虽感受不同但不得分别，似水乳交融不分。此喻说明众生平等意念合一，故称“乳水和合”。“慈眼”者言安乐之心观察用眼，俗称“慈眼女”。
§45
45. Tatiye aggavatīti ettha agga-saddo uttamapariyāyo, tena visiṭṭhassa puggalassa, visiṭṭhāya vā paṭipattiyā gahaṇaṃ idhādhippetanti āha ‘‘aggavatīti uttamapuggalavatī’’tiādi. Avigatataṇhatāya taṃ taṃ parikkhārajātaṃ bahuṃ lanti ādiyantīti bahulā, bahulā eva bāhulikā yathā ‘‘venayiko’’ti (a. ni. 8.11; pārā. 8; ma. ni. 1.246). Te pana yasmā paccayabahubhāvāya yuttappayuttā nāma honti, tasmā āha ‘‘cīvarādibāhullāya paṭipannā’’ti. Sikkhāya ādaragāravābhāvato sithilaṃ adaḷhaṃ gaṇhantīti sāthalikāti vuttaṃ. Sithilanti ca bhāvanapuṃsakaniddeso, sithilasaddena vā samānatthassa sāthalasaddassa vasena sāthalikāti padasiddhi veditabbā. Avagamanaṭṭhenāti adhogamanaṭṭhena, orambhāgiyabhāvenāti attho. Upadhiviveketi sabbūpadhipaṭinissaggatāya upadhivivitte. Oropitadhurāti ujjhitussāhā. Duvidhampi vīriyanti kāyikaṃ cetasikañca vīriyaṃ.
第四十五条谓：第三者意义上“首领”一词为上等称号，特指至上人物或其所入道。是故“首领”云“至上众生”法是其标示。因无垢染无欲，是故此等宝贵之果报众多累积。积多故称“广大”，如译“多积者”。因因缘众多相续相和此众达至是故称“衣服等众多者”。因训练中无敬畏而意志松懈，故称为辈类之“疏懒”，意指修行意志薄弱。松懈谓修行众轻略不固，辞义应体察为依附传播之词。“入门标志”谓下入之道或根本之意，谓提振气力之意也。勤勇者分肉体及心力两个方面努力。
§46
46. Catutthe idaṃ dukkhanti dukkhassa ariyasaccassa paccakkhato aggahitabhāvadassanatthaṃ vuttaṃ. Ettakameva dukkhanti tassa paricchijja aggahitabhāvadassanatthaṃ. Ito uddhaṃ dukkhaṃ natthīti anavasesetvā aggahitabhāvadassanatthaṃ. Yathāsabhāvato nappajānantīti sarasalakkhaṇappaṭivedhena asammohato nappaṭivijjhanti. Asammohapaṭivedho ca yathā tasmiṃ ñāṇe pavatte paccā dukkhassa rūpādiparicchede sammoho na hoti, tathā pavatti. Accantakkhayoti accantakkhayanimittaṃ nibbānaṃ. Asamuppattīti etthāpi eseva nayo. Yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma tadubhayampi nirujjhati, taṃ tesaṃ asamuppatti nibbānaṃ dukkhanirodhoti vuccati.
第四十六条谓：第四者谓“苦”为圣谛之对缘，带有苦厌厌恶之相即苦的本质已觉彻。仅此苦而已，其所依缘一切皆列于苦之开显本质中。无须再加他言。理据如实可见，故称具有本质觉察之苦。因缘既灭谓苦本家业灭，固言无本欲旧病故苦亦无。真实显现者谓通过慧见而未迷惑，故谓不知苦之真理者不能明了其苦本相。非迷惑与觉悟，即苦的本相灭尽，谓涅槃。此涅槃由道果缘起体验而成，苦亦随之断灭，谓此灭苦涅槃名。
§47
47. Pañcame visesanassa paranipātena ‘‘parisākasaṭo’’ti vuttanti āha ‘‘kasaṭaparisā’’tiādi. ‘‘Kasaṭaparisā’’ti hi vattabbe ‘‘parisākasaṭo’’ti vuttaṃ. Parisāmaṇḍoti etthāpi eseva nayo. Sesamettha uttānameva.
第四十七条谓：第五者为差异内部之最终剩余，称为“差别余结”。谓为终结之教义意涵，名“余结”。此意与“过余”同义。此处同义仅按上文对应称之。
§48
48. Chaṭṭhe gambhīrāti agādhā dukkhogāḷhā. Pāḷivasenāti iminā yo dhammapaṭisambhidāya visayo gambhīrabhāvo, tamāha. Dhammappaṭivedhassa hi dukkarabhāvato dhammassa pāḷiyā dukkhogāḷhatāya gambhīrabhāvo. ‘‘Pāḷivasena gambhīrā’’ti vatvā ‘‘sallasuttasadisā’’ti vuttaṃ tassa ‘‘animittamanaññāta’’ntiādinā (su. ni. 579) pāḷivasena gambhīratāya labbhanato. Tathā hi tattha tā gāthā duviññeyyarūpā tiṭṭhanti. Duviññeyyañhi ñāṇena dukkhogāḷhanti katvā ‘‘gambhīra’’nti vuccati. Pubbāparampettha kāsañci gāthānaṃ duviññeyyatāya dukkhogāḷhameva, tasmā taṃ ‘‘pāḷivasena gambhīrā’’ti vuttaṃ. Imināva nayena ‘‘atthavasena gambhīrā’’ti etthāpi attho veditabbo. Mahāvedallasuttassa (ma. ni. 1.449 ādayo) atthavasena gambhīratā suviññeyyāva. Lokaṃ uttaratīti lokuttaro, navavidho appamāṇadhammo. So atthabhūto etesaṃ atthīti lokuttarā. Tenāha ‘‘lokuttaraatthadīpakā’’ti.
第四十八条 “深重”者，谓痛苦深重难测。以巴利文言之者，是说以此佛法解脱之所缘境深重也。如是说：“法入难知之理，故以巴利语称为痛苦而深重。”又称“以巴利文为深重”，喻其如音声法则相类，言“不因相随知”之意（参《增支部·尼达尼》579）。因得此文深重，因而在经文中对此法有两种可分辨的形态。因其以智慧能辨识痛苦深重，故称为深重。此前诸经亦因此深重之理而痛苦难测，故称之为“以巴利文为深重”。由此法理，可知此处又可作“义理上深重”解。《大释论》（《大毗奈耶·第一章449节）对此义理的深重亦证相非常清晰。所说“天下至高”，即为“世间至上”，有九种无量之法。此义实为“世间至上”。故称“照世间至上义之者”。
Sattasuññaṃ dhammamattamevāti sattena attanā suññaṃ kevalaṃ dhammamattameva. Uggahetabbaṃ pariyāpuṇitabbanti liṅgavacanavipallāsena vuttanti āha ‘‘uggahetabbe ca pariyāpuṇitabbe cā’’ti. Kavino kammaṃ kavitā. Yaṃ panassa kammaṃ, taṃ tena katanti vuccatīti āha ‘‘kavitāti kavīhi katā’’ti. Itaranti kāveyyāti padaṃ, kābyanti vuttaṃ hoti. Kābyanti ca kavinā vuttanti attho. Tenāha ‘‘tasseva vevacana’’nti. Vicitraakkharāti vicittākārakkharā viññāpanīyā. Sāsanato bahibhūtāti na sāsanāvacarā. Tesaṃ sāvakehīti buddhānaṃ sāvakāti apaññātānaṃ yesaṃ kesañci sāvakehi. Na ceva aññamaññaṃ paṭipucchantīti ye vācenti, ye ca suṇanti, te aññamaññaṃ atthādiṃ nappaṭipucchanti, kevalaṃ vācanasavanamatteneva parituṭṭhā honti. Cārikaṃ na vicarantīti asukasmiṃ ṭhāne atthādiṃ jānantā atthīti pucchanatthāya cārikaṃ na gacchanti tādisassa puggalassa abhāvato tassa ca pubbāparavirodhato. Kathaṃ ropetabbanti kena pakārena nikkhipitabbaṃ. Attho nāma sabhāvato anusandhito sambandhato pubbāparato ādipariyosānato ca ñāto sammāñāto hotīti āha ‘‘ko attho’’tiādi. Anuttānīkatanti akkharasannivesādinā anuttānīkataṃ. Kaṅkhāyāti saṃsayassa.
“空在七者，即自体寂灭，仅为法体。”此句当以文法转换解说为“应当推究并完备之事”。诗人谓人之行为由其所为作，故“诗作皆为诗人所作”。又“他人所称诗”，谓之诗者。谓诗人所为诗，故称诗。又云“各类奇异文字符号，须加表明。” “法法外在”，即非以教法之辞言。此处“其弟子”，谓不明佛教弟子者，或今人所指诸一般弟子者。非彼互相盘问之，乃彼听闻者不互相关切，仅苦于言语听闻而心安足。谓“非自己所在处深究义理”，故不重究问，是此类人之现状。由此，如何作与何法置于意中，应知义乃本性、相应、缘及始终皆明知，故由此说“何义”等语。所谓“难究”者，由文字组合及音韵不合成而成之被纠缠义难解也。“怀疑”者，谓疑惑。
§49
49. Sattame kilesehī āmasitabbato āmisaṃ, cattāro paccayā. Tadeva garu garukātabbaṃ etesaṃ, na dhammoti āmisagarū. Tenāha ‘‘lokuttaradhammaṃ lāmakato gahetvā ṭhitaparisā’’ti. Ubhato bhāgato vimuttoti ubhatobhāgavimutto. Dvīhi bhāgehi dve vāre vimutto. Paññāya vimuttoti samathasannissayena vinā aggamaggapaññāya vimutto. Tenāha ‘‘sukkhavipassakakhīṇāsavo’’ti . Kāyenāti nāmakāyena. Jhānaphassaṃ phusitvāti aṭṭhasamāpattisaññitaṃ jhānaphassaṃ adhigamavasena phusitvā. Pacchā nirodhaṃ nibbānaṃ yathā ālocitaṃ nāmakāyena sacchikarotīti kāyasakkhī. Na tu vimutto ekaccānaṃ āsavānaṃ aparikkhīṇattā. Diṭṭhantaṃ pattoti diṭṭhassa anto anantaro kālo diṭṭhanto, dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippatto. Tenāha ‘‘ime dvepi chasu ṭhānesu labbhantī’’ti.
第四十九条 自贪欲为秃坏根本者有七，亦即贪欲破坏，是需重视、尊重之事；故非佛法，却为根本破坏。是故作言：“以照世间至高法义，持笃众生，坚固沙弥众。” “得解脱于二法之所”，谓于二法部分获得自在解脱。解脱于二部分，谓两处得解脱。智慧中解脱，谓无静虑依止即无入圣道智解脱。故云：“快乐止观已灭余染。” “身”即名为身。触禅定时，须以修习八定而感得禅定触。之后涅槃灭度，名为以身实践证悟。并非是解脱者一定对某些烦恼完全断灭。谓“证缘已定之证见者，成就见”。所谓得正果的，是对证见有现场直播之时间差。谓“第一果既定而至圣道”，言至圣道为得见处。故曰：“此两者六处中可得。”
Saddahanto vimuttoti etena sabbathā avimuttassa saddhāmattena vimuttabhāvadassanena saddhāvimuttassa sekkhabhāvameva vibhāveti. Saddhāvimuttoti vā saddhāya avimuttoti attho. Chasu ṭhānesūti paṭhamaphalato paṭṭhāya chasu ṭhānesu. Dhammaṃ anussaratīti paṭhamamaggapaññāsaṅkhātaṃ dhammaṃ anussarati. Saddhaṃ anussaratīti etthāpi eseva nayo. Ubhopi hete sotāpattimaggaṭṭhāyeva. Imaṃ kasmā gaṇhantīti evaṃ ekantapāsaṃsesu ariyesu gayhamānesu imaṃ ekantaninditaṃ lāmakaṃ dussīlaṃ kasmā gaṇhanti. Sabbesu sabbatā sadisesu labbhamānopi viseso na paññāyati, visabhāge pana sati eva paññāyati paṭabhāvena viya cittapaṭassāti āha ‘‘ekaccesu panā’’tiādi. Ganthitāti avabaddhā. Mucchitāti mucchaṃ sammohaṃ āpannā. Chandarāgaapakaḍḍhanāyāti chandarāgassa apanayanatthaṃ. Nissaraṇapaññāyāti tato nissaraṇāvahāya paññāya virahitā.
“信令得脱”，此意尘埃未尽信，然由信显现得脱之相，而显现为种子之信脱。所谓信脱，即谓凭信而能解脱。六处谓谓得正果后依止六处。忆持法义者，谓忆念第一圣道智慧所显法义。循信忆执，也该用此理。二者皆据此缘起，谓位于声闻道处。为何取此？谓于此一向珍重圣人中，应否集会中，对此被一面谤毁、恶倒、品行不端者何以视之？观闻者各不沟通，众生仅凭语言闻声而心中喜乐。谓“仅于部分而乐”之意。书缚谓约束。愚昧谓遭受迷障。贪爱憎恨加重之意。解脱之慧谓以此智慧而生脱离。
Paññādhurenāti vipassanābhinivesena. Abhiniviṭṭhoti vipassanāmaggaṃ otiṇṇo. Tasmiṃ khaṇeti sotāpattimaggakkhaṇe. Dhammānusārī nāma paññāsaṅkhātena dhammena ariyamaggasotassa anussaraṇato. Kāyasakkhī nāma nāmakāyena sacchikātabbassa nibbānassa sacchikaraṇato. Vikkhambhanasamucchedānaṃ vasena dvikkhattuṃ. Arūpajjhānehi rūpakāyato, aggamaggena sesakāyatoti dvīhi bhāgehi nissakkavacanañcetaṃ. Diṭṭhantaṃ patto, diṭṭhattā vā pattoti diṭṭhippatto. Tattha diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. Diṭṭhattāti catusaccadassanasaṅkhātāya paññāya nirodhassa diṭṭhattā. Jhānaphassarahitāya sātisayāya paññāya eva vimuttoti paññāvimutto. Sesaṃ vuttanayattā suviññeyyameva.
“如诗慧”，谓观禅习慧念坚持。谓破除所执慧道已通达圣道。谓此处以声闻境而得证圣果之瞬间中。随顺法者者，谓透彻忆念圣道智慧。以名身为证“身证”之名。以破断无明及除断为二，以此分别。谓于色欲定中，随得圣道而达至脱离。谓成就证见者见以四圣谛灭义。此处言尽明解者。
§50
50. Aṭṭhame na samāti visamā. Kāyakammādīnaṃ visamattā tato eva tattha pakkhalanaṃ sulabhanti āha ‘‘sapakkhalanaṭṭhenā’’ti. Nippakkhalanaṭṭhenāti pakkhalanābhāvena. Uddhammānīti dhammato apetāni. Ubbinayānīti etthāpi eseva nayo.
第五十条 第八条不合，谓由身业等终究不调和，故归于堕落，故言“由堕落处起”。堕落谓堕落相类。起上升者谓法所发生。上升谓安住法。反动亦是此理。
§51
51. Navame adhammikāti adhamme niyuttā. Tenāha ‘‘niddhammā’’ti, dhammarahitāti attho.
五十一条：“不善”者，谓违犯法者。由此故说“不善”，其义即为无法。
§52
52. Dasame gaṇhantīti pavattenti. Na ceva aññamaññaṃ saññāpentīti mūlato paṭṭhāya taṃ adhikaraṇaṃ yathā vūpasammati, evaṃ aññamaññaṃ itarītare na sammā jānāpenti. Saññāpanatthaṃ sannipāte sati tattha yuttapattakaraṇena saññattiyā bhavitabbaṃ, te pana saññāpanatthaṃ na sannipatanti. Na pekkhāpentīti taṃ adhikaraṇaṃ mūlato paṭṭhāya aññamaññaṃ na pekkhāpenti. Asaññattiyeva attanā gahitapakkhassa balaṃ etesanti asaññattibalā. Na tathā mantentīti sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggibhāvena tathā na mantenti. Tenāha ‘‘thāmasā’’tiādi. Uttānatthoyeva kaṇhapakkhe vuttappaṭipakkhena gahetabbattā.
五十二条：“取”者，谓运作、开展。根基确立者，即此论题得以平息，所以彼此之间，彼此不共知。为令能相通，须令诸义相聚合处，以适当的联系约束之，彼则为相通范围；彼等虽为相通之所，然彼等不全然会合。彼此不观察者，基于次第论题，彼此不相观察。以不观察之力，自持护持。然不以此为计，即不以妨害观察之执着为据而不计。由此故说“懈怠”等。其本意应以上下正反之例得取。
Parisavaggavaṇṇanā niṭṭhitā. · 众品释义已毕。
Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ. · 第一五十已毕。
2. Dutiyapaṇṇāsakaṃ
第二十五篇