(7) 2. Pattakammavaggo · (7) 2. 应得业品复注
(7) 2. Pattakammavaggo（七）第二 应行之事品
1-4. Pattakammasuttādivaṇṇanā一至四 《应行之事经》等的注释
§61-64
61-64. Dutiyassa paṭhame ye aniṭṭhā na honti, te iṭṭhāti adhippetāti āha ‘‘aniṭṭhapaṭikkhepena iṭṭhā’’ti. Iṭṭhāti ca pariyiṭṭhā vā hotu mā vā, iṭṭhārammaṇabhūtāti attho. Gavesitampi hi iṭṭhanti vuccati, taṃ idha nādhippetaṃ. Maneti manasmiṃ. Kantāti vā kamanīyā, kāmetabbāti attho. Manaṃ appāyantīti iṭṭhabhāvena manaṃ vaḍḍhenti. Kammasādhano idha bhoga-saddoti āha ‘‘bhogāti bhuñjitabbā’’tiādi. Dhammūpaghātaṃ katvā kusaladhammaṃ vinodetvā. Upanijjhāyīyantīti upajjhāyāti āha ‘‘sukhadukkhesu upanijjhāyitabbattā’’ti, sukhadukkhesu uppannesu anussaritabbattāti attho. Sandiṭṭhasambhattehīti ettha tattha tattha saṅgamma diṭṭhamattā nātidaḷhamittā sandiṭṭhā, suṭṭhu bhattā sinehavanto daḷhamittā sambhattā.
61-64. 第二章第一节中，那些尚未完成之事，不属于有余者，称为“未尽者”，这里明示“以未尽为完成”。所谓完成者，可以是全面完成也可以是部分完成，意指已成了相应的事物。即使是探求亦称为完成，这里不是指加诸于他人之意。心者即心识；或称为可欲、可乐者，意即应当乐著。心若不堕落，即以完成的特性而增长。行为修习被称作享用之因，说“享用者应被享受”等。破坏法者，即破坏善法，排遣善法者。所谓监督，即指导，“应在乐苦中指导”是指于乐苦事境中应当谨慎观察回忆。所谓现见之事，乃此处此地与彼处彼地的相会所见，未必极细微精密；有些见法正确，有些则带有污染，表现着烦恼的纠缠而非纯净的结合。
Visamalobhanti balavalobhaṃ. Sukhitanti sañjātasukhaṃ. Pīṇitanti dhātaṃ suhitaṃ. Tathābhūto pana yasmā balasampanno hoti, tasmā ‘‘balasampannaṃ karotī’’ti vuttaṃ.
“清净无贪”为强烈的贪欲；“安乐”指的是已生的安乐；“圆满”指的是诸根具足、身心安适。因为拥有力量，故称他为“有力者”。
Sobhane kāyikavācasikakamme ratoti sūrato ukārassa dīghaṃ katvā, tassa bhāvo soraccaṃ, kāyikavācasiko avītikkamo. So pana atthato susīlabhāvoti āha ‘‘khantisoracce niviṭṭhāti adhivāsanakkhantiyañca susīlatāya ca niviṭṭhā’’ti. Ekamattānanti ekaṃ cittanti attho. Rāgādīnañhi pubbabhāgiyaṃ damanādi paccekaṃ icchitabbaṃ, na maggakkhaṇe viya ekajjhaṃ paṭisaṅkhānamukhena pajahanato. Ekamattānanti vā vivekavasena ekaṃ ekākinaṃ attānaṃ. Tenevāha ‘‘ekaṃ attanova attabhāva’’ntiādi. Uparūparibhūmīsūti chakāmasaggasaṅkhātāsu uparūparikāmabhūmīsu. Kammassa phalaṃ aggaṃ nāma. Taṃ panettha uccagāmīti āha ‘‘uddhamaggamassā’’ti. Suvagge niyuttā, suvaggappayojanāti vā sovaggikā. Dasannaṃ visesānanti dibbaāyuvaṇṇayasasukhaādhipateyyānañceva iṭṭharūpādīnañca phalavisesānaṃ. Vaṇṇaggahaṇena cettha sako attabhāvavaṇṇo gahito, rūpaggahaṇena bahiddhā rūpārammaṇaṃ. Dutiyatatiyacatutthāni uttānatthāneva.
喜好美好的身语之行，擅长于歌唱长吟，表征着身语的清净无染。所谓真实德行，是指“在恭敬持戒中安住，忍辱与廉耻相应，体现品德之坚固自持”。“独一”指的是心念的唯一性。起心动念之欲望等过去的缠缚，须各别对治，而非同时于正道上顿然断除。独一者，指身心的独处无扰。也称为“单一性”的自我形态。所谓上下土之地，是指各等级层次的地位。行为果报之首称为上乘。此处称“上行者”，即“行上乘道者”。善趣常用此语，善趣之用具也。诸种十法美相，如天寿、光明、欢喜、贵重等，均属成就上乘之表现。此处将同体之相、具德之相范畴收聚；而外在则包括形相所缘的外境。第二、第三、第四难处，皆以同样方法解释。
Pattakammasuttādivaṇṇanā niṭṭhitā. · 《应行之事经》等的注释结束。
5. Rūpasuttavaṇṇanā五 《色经》注释
§65
65. Pañcame paminoti uḷāratādivisesaṃ etenāti pamāṇaṃ, rupakāyo pamāṇaṃ etassāti rūpappamāṇo. Tato eva rūpe pasannoti rūpappasanno. Ghosoti cettha thutighoso. Lūkhanti paccayalūkhatā. Dhammāti sīlādayo guṇadhammā adhippetā. Imesaṃ pana catunnaṃ puggalānaṃ nānākaraṇaṃ pāḷiyaṃyeva āgataṃ. Vuttañhetaṃ –
65. 第五者谓量，特指如强壮等之能量，称为“量”，身相即体量之意。随之而来的是身相的清净端庄。声者，此处是指歌声、赞叹声。色染者，为依缘烦恼所致之污垢。法者，即戒等优良功德性质。这四者中不同之人，分别从不同理由饮受此法。对此有言－
‘‘Katamo ca puggalo rūpappamāṇo rūpappasanno? Idhekacco puggalo ārohaṃ vā passitvā pariṇāhaṃ vā passitvā saṇṭhānaṃ vā passitvā pāripūriṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo rūpappamāṇo rūpappasanno.
“何谓具身量与身相端庄之人？或有人在观察登高或观看变化、因缘结合或人数充足时，心有定量而生安稳，此即所谓具身量且身相端庄者。”
‘‘Katamo ca puggalo ghosappamāṇo ghosappasanno? Idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṃsanāya paravaṇṇahārikāya tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo ghosappamāṇo ghosappasanno.
“何谓具声量与声相清净之人？或有人在描述转述、递次叙述、说明传扬、作美善折衷时，心有所量而生安稳，此即所谓具声量且声相清净者。”
‘‘Katamo ca puggalo lūkhappamāṇo lūkhappasanno? Idhekacco puggalo cīvaralūkhaṃ vā passitvā pattalūkhaṃ vā passitvā senāsanalūkhaṃ vā passitvā vividhaṃ vā dukkarakārikaṃ passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo lūkhappamāṇo lūkhappasanno.
何为人虽秽猥而能清浄？譬如某人见衣服上污秽，或见褥上污秽，或见卧具上污秽，或见各样难治之污秽，了知其量度，生起清净。此谓人虽秽猥而能清浄。
‘‘Katamo ca puggalo dhammappamāṇo dhammappasanno? Idhekacco puggalo sīlaṃ vā passitvā samādhiṃ vā passitvā paññaṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo dhammappamāṇo dhammappasanno’’ti (pu. pa. 171-172).
何为人具法量而能法清净？譬如某人见戒律，或见定，或见慧，了知其量度，生起清净。此谓人具法量而能法清净。
Tattha ārohanti uccataṃ. Sā ca kho tasmiṃ tasmiṃ kāle pamāṇayuttā daṭṭhabbā. Pariṇāhanti nātikisathūlatāvasena pīṇataṃ. Saṇṭhānanti tesaṃ tesaṃ aṅgapaccaṅgānaṃ susaṇṭhitataṃ dīgharassavaṭṭādiyuttaṭṭhānesu tathābhāvaṃ. Pāripūrinti sabbesaṃ sarīrāvayavānaṃ paripuṇṇataṃ avikalataṃ. Tattha pamāṇaṃ gahetvāti tasmiṃ rūpe rūpasampattiyaṃ pamāṇabhāvaṃ upādāya. Pasādaṃ janetīti adhimokkhaṃ janeti uppādeti.
此中所言者乃指上升至高处。是时当各自见其持度而不失时机。变化如同不甚粗大之恶行受损。连结者同其肢节之牢固，安立于长柄圆轮等所在而不起过失。圆满者谓身之诸部具足圆满不坏。所谓持度者即依此形相成就之持度现前。生起清净者即乃生起其觉悟并能发起之意。
Paravaṇṇanāyāti ‘‘asuko ediso ca ediso cā’’ti parassa guṇavacanena. Parathomanāyāti parammukhā parassa silāghuppādakena abhitthavanena parena thutivasena, gāthādiupanibandhanena vuttāya thomanāyāti vuttaṃ hoti. Parapasaṃsanāyāti parammukhā parassa guṇasaṃkittanena. Paravaṇṇahārikāyāti paramparavaṇṇahārikāya paramparāya parassa kittanasaddassa upasaṃhārena. Tatthāti tasmiṃ thutighose.
谓别释疑解之异说曰“者若如是如是”。别释解指谓他之褒美语也。别好观谓极端之否定及他人以秽贬者。别称赞谓以他人之美誉及讚叹等偈颂引证所说者。别扬扬谓依序扬扬之他人美名语也。此中谓彼之美誉语音。
Cīvaralūkhanti thūlajiṇṇabahutunnakatādicīvarassa lūkhabhāvaṃ. Pattalūkhanti anekaganthikāhaṭatādipattassa lūkhabhāvaṃ. Vividhaṃ vā dukkarakārikanti dhutaṅgādivasena pavattanānāvidhaṃ dukkaracariyaṃ. Sīlaṃ vā passitvāti sīlapāripūrivasena visuddhaṃ kāyavacīsucaritaṃ ñāṇacakkhunā passitvā, jhānādiadhigamasuddhisamādhiṃ vā vipassanābhiññāsaṅkhātaṃ paññaṃ vā passitvāti attho.
衣服污秽谓为厚重、陈旧、破坏等衣服之秽相。褥秽谓为多经结缕及破败褥等之秽相。种种难治谓由于冷水等反复水洗行诸难治之恶习行为。谨慎观察戒律谓察知戒德之具足，身口行持皆清净，慧眼观照，以及禅定入定或观慧现前之智慧等义。
Evametasmiṃ catuppamāṇe lokasannivāse buddhesu appasannā mandā, pasannā bahukā. Rūpappamāṇassa hi buddharūpato uttari pasādāvahaṃ rūpaṃ nāma natthi. Ghosappamāṇassa buddhānaṃ kittighosato uttari pasādāvaho ghoso nāma natthi. Lūkhappamāṇassa kāsikāni vatthāni mahārahāni kañcanabhājanāni tiṇṇaṃ utūnaṃ anucchavike sabbasampattiyutte pāsādavare pahāya paṃsukūlacīvaraselamayapattarukkhamūlādisenāsanasevino buddhassa bhagavato lūkhato uttari pasādāvahaṃ aññaṃ lūkhaṃ nāma natthi. Dhammappamāṇassa sadevake loke asādhāraṇasīlādiguṇassa tathāgatassa sīlādiguṇato uttari pasādāvaho añño sīlādiguṇo nāma natthi. Iti bhagavā imaṃ catuppamāṇikaṃ lokasannivāsaṃ muṭṭhinā gahetvā viya ṭhitoti.
是以于此四种衡量之中，世间诸佛中清净者虽少，然清净者众多。色量中无佛出世所能过越者，法声量中无佛名声能过越者，秽量中虽有尘垢、布帛、破衣、盖土草木及卧具众多等相缘具足者，为世尊所用，则无他秽能过越其清净。法量中世间杂众，虽有异戒之德等，然无他戒德能过越如来戒德者。是故世尊唯以此四种世间衡量而止于此而立。
Pamāṇiṃsūti pamāṇaṃ aggahesuṃ. Niyakajjhatte tassa guṇaṃ na jānātīti tassa abbhantare pavattamānaṃ sīlādiguṇaṃ na jānāti. Sesaṃ suviññeyyameva.
称量就是测度。懂得测量之义的人，了解尺度。在纪律戒律方面，若人不了解其功德，也就是说对于内在发生的戒律等功德未有所知。其余的则理应明了。
Rūpasuttavaṇṇanā niṭṭhitā. · 《色经》注释结束。
7. Ahirājasuttavaṇṇanā七 《蛇王经》注释
§67
67. Sattame daṭṭhavisānevāti avadhāraṇena diṭṭhavisādayo nivatteti. Kaṭṭhamukhādayo hi cattāro āsīvisā daṭṭhaviso, diṭṭhaviso, phuṭṭhaviso, vātavisoti paccekaṃ catubbidhā hontīti visavegavikāravasena soḷasa vuttā. Tesu daṭṭhavisānaṃyeva idha gahaṇaṃ, na itaresanti dasseti. Sesaṃ suviññeyyameva.
第六十七条，所谓守护视野者，即以专注力回转于所观种种眼识境。为盾之物共有四种苦恼，分别是由见恶、见法、接触恶及风恶组成者，共有四种负面之苦恼眼识，因速变故称十六种之苦恼。于这些眼识中的守护力量现此难以为他通达，故引申说法余者皆应明知。
Ahirājasuttavaṇṇanā niṭṭhitā. · 蛇王经注释完毕。
8. Devadattasuttavaṇṇanā8. 迭瓦达德经注释
§68
68. Aṭṭhame kāle sampatteti gabbhassa paripākagatattā vijāyanakāle sampatte. Potakanti assatariyā puttaṃ. ‘‘Phalaṃ ve kadaliṃ hantī’’tiādigāthāya kukkujakeneva pattavaṭṭipasavassa ucchinnattā phaluppatti kadaliyā parābhavāya hotīti āha ‘‘phalaṃ ve kadaliṃ hantī’’ti. Kukkujakaṃ nāma kadaliyā pupphanāḷaṃ. Tathā phalapākapariyosānattā osadhīnaṃ ‘‘phalaṃ veḷuṃ naḷa’’nti vuttaṃ. Ayaṃ panettha piṇḍattho – yathā attano phalaṃ kadaliveḷunaḷe vināseti, gabbho ca assatariṃ, evaṃ attano kammabhūto sakkāro asappurisaṃ vināsetīti.
第六十八条，于第八时间孕育完成，譬如胎儿成熟之时，称为生时。所谓子甚是不会长大的子，如同诗句‘果实能伤害香蕉树’。此喻如母亲难产时由蛴螬咬断香蕉花柄，致使果实成熟受损，故说‘果实能伤害香蕉树’。蛴螬即为香蕉花序。诸药亦云‘果实不伤茎’，此为病理说明。此理喻指胎儿因前世业力受损，如同果实损坏香蕉树的花茎一般，其业力所造恶果，必会毁坏非善之身。
Devadattasuttavaṇṇanā niṭṭhitā. · 迭瓦达德经注释完毕。
9. Padhānasuttavaṇṇanā9. 精勤经注释
§69
69. Navame padahati etehīti padhānāni. Uttamavīriyāni seṭṭhavīriyāni visiṭṭhassa atthassa sādhanato. Kilesānaṃ saṃvaratthāyāti yathā abhijjhādayo na uppajjanti, evaṃ satiyā upaṭṭhānena kilesānaṃ saṃvaraṇatthāya. Pajahanatthāyāti kāmavitakkādīnaṃ vinodanatthāya. Padhānanti tasseva pajahanassa sādhanavasena pavattavīriyaṃ. Kusalānaṃ dhammānaṃ brūhanatthāyāti bojjhaṅgasaṅkhātānaṃ kusaladhammānaṃ vaḍḍhanatthāya. Padhānanti tasseva vaḍḍhanassa sādhanavasena pavattavīriyaṃ.
第六十九条，所谓第九即是七项中心要，谓卓越之精勤，最佳之精进，为成就最高之正理而行。所谓摄业，即令贪瞋等烦恼不起，依念之持守以制御烦恼。所谓舍弃，即为断尽诸欲念之扰乱。此七项即为舍弃之修行资粮。所谓努力，即为资粮之修习而发起之精勤。所谓增长，即为增长善法，指觉支等善品之修持。精勤则以增长为资粮而起。
Padhānasuttavaṇṇanā niṭṭhitā. · 精勤经注释完毕。
10. Adhammikasuttavaṇṇanā10. 非法经注释
§70
70. Dasame visamanti bhāvanapuṃsakametaṃ. Tenāha ‘‘visamā hutvā’’ti. Asamayenāti akāle. Bhummatthe hetaṃ karaṇavacanaṃ. Pakaṭṭhaṃ padhānaṃ añjasaṃ etesanti pañjasā, añjasaṃ pagatā paṭipannāti vā pañjasā, pakatimaggagāmino. Na pañjasā apañjasā, amaggappaṭipannā. Te pana yasmā maggato apagatā nāma honti, tasmā vuttaṃ ‘‘maggato apagatā’’tiādi.
第七十条，所谓“恶”指修行人所生之妨碍。故言“作恶后变恶”，谓提前或应处时令障碍入境。于基础所缘意趣中，此为使障碍显现的因缘。十法专注唯有五种，亦称五种专注，通往正法之路。非五者则非五，非修道正行者。彼人若非修道正行，即是所言“修道者失道”之义。
Gāthāsu pana evamettha sambandho veditabbo. Gunnaṃ ce taramānānanti gāvīsu mahoghaṃ tarantīsu. Jimhaṃ gacchati puṅgavoti yadi yūthapati usabho kuṭilaṃ gacchati. Sabbā tā jimhaṃ gacchantīti sabbā tā gāviyo kuṭilameva gacchanti. Kasmā? Nette jimhaṃ gate sati tassa kuṭilagatattā. So hi tāsaṃ paccayiko upaddavaharo ca. Evamevanti yathā cetaṃ, evameva yo manussesu padhānasammato, yadi so adhammacārī siyā, ye tassa anujīvino, sabbepi adhammikā honti. Sāmisampadā hi pakatisampadaṃ sampādeti. Yasmā etadevaṃ, tasmā sabbaṃ raṭṭhaṃ dukkhaṃ seti, rājā ce hoti adhammiko.
于诗句中可见比喻依缘。若羊群之中有过多体格肥大者，负担沉重。若狮子出行则是强者，若群牛出行则偏向弯曲。因何如此?只因行狮子路者，其特质坚直，而牛群所行则障碍缠身。此障碍是诸群之共同之负累。由此类比，若人中勤修戒精勤者，若其行不正，则其随从者皆将不正。并且从相伴者，成长出相援助之果。基于此故，若君王行恶，则国家必陷苦难。
Adhammikasuttavaṇṇanā niṭṭhitā. · 《非法经》注释完毕。
Pattakammavaggavaṇṇanā niṭṭhitā. · 《适当行为品》注释完毕。