(17) 2. Āghātavaggo · (17) 2. 恼害品义注
(17) 2. Āghātavaggo(17) 2. 嗔恨品
1. Paṭhamaāghātapaṭivinayasuttavaṇṇanā1. 第一嗔恨调伏经注释
§161
161. Dutiyassa paṭhame āghātaṃ paṭivinenti vūpasamentīti āghātapaṭivinayā. Yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabboti yattha ārammaṇe bhikkhuno āghāto uppanno hoti, tattha so sabbo imehi pañcahi paṭivinodetabboti attho. Mettā tasmiṃ puggale bhāvetabbāti tikacatukkajjhānavasena mettā bhāvetabbā. Karuṇāyapi eseva nayo. Upekkhā pana catukkapañcakajjhānavasena bhāvetabbā. Yasmā pana yaṃ puggalaṃ passato cittaṃ na nibbāti, tasmiṃ muditā na saṇṭhahati, tasmā sā na vuttā. Asatiamanasikāroti yathā so puggalo na upaṭṭhāti, kuṭṭādīhi antarito viya hoti, evaṃ tasmiṃ asatiamanasikāro āpajjitabbo. Sesaṃ heṭṭhā vuttanayattā uttānameva.
第161条。第二个和第一个共同称为攻击与克制，也称为攻击的克制。所谓当比库心生攻击时，必当尽力克制攻击；当比库对境起攻击时，也应当以五者全部尽力加以克制。此五者即以恭敬慈爱慈悲与平等心依次修习。首先应以三昧四正勤等功夫修习恭敬，慈悲亦同理；而平等心则应以四正勤与五正勤的功夫修习。若见某人心不安定，没有欢喜则不与之为伴，因此不说彼人喜心。所谓念不正，是指此人不应事敬，如同被坚石等隔离一般，故须具念于其念不正处。此义详见后文上下句。
2. Dutiyaāghātapaṭivinayasuttavaṇṇanā2. 第二嗔恨调伏经注释
§162
162. Dutiye āghāto etesu paṭivinetabboti āghātapaṭivinayā. Āghāto etehi paṭivinetabbotipi āghātapaṭivinayā. Paṭivinayoti hi paṭivinayavatthūnampi paṭivinayakāraṇānampi etaṃ adhivacanaṃ, tadubhayampi idha vaṭṭati. Pañca hi puggalā paṭivinayavatthū honti pañcahi upamāhi pañca paṭipattiyo paṭivinayakāraṇāni. Labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādanti kāle kāle samathavipassanācittassa uppannokāsasaṅkhātaṃ vivarañceva saddhāsampannabhāvasaṅkhātaṃ pasādañca labhati.
第162条。第二个攻击亦应以攻击的克制加以克制。其意谓此等攻击虽应克制，然克制之因缘也是攻击的克制。所谓克制，即对应克制的对象和因缘都称为克制，此二者并行于此。人生有五种攻心之因，亦有五种可作攻心之因缘。随着时间渐次增长，心灵之开阔与明朗逐渐展开，时常融汇止观之心光、具足信心之光、与心安稳之光。
Rathiyāyāti antaravīthiyaṃ. Nantakanti pilotikakhaṇḍaṃ. Niggahetvāti akkamitvā. Yo tattha sāroti yaṃ tattha thiraṭṭhānaṃ. Taṃ paripātetvāti taṃ luñcitvā. Evameva khoti ettha paṃsukūliko viya mettāvihārī daṭṭhabbo, rathiyāya nantakaṃ viya veripuggalo, dubbalaṭṭhānaṃ viya aparisuddhakāyasamācāratā, thiraṭṭhānaṃ viya parisuddhavacīsamācāratā, dubbalaṭṭhānaṃ chaḍḍetvā thiraṭṭhānaṃ ādāya gantvā sibbitvā rajitvā pārupitvā vicaraṇakālo viya aparisuddhakāyasamācārataṃ amanasikatvā parisuddhavacīsamācārataṃ manasikatvā verimhi cittuppādaṃ nibbāpetvā phāsuvihārakālo daṭṭhabbo.
「Rathiyāya」意为路中小道，「Nantaka」指草丛细碎之处， 「Niggahetvā」意为剔除。所谓「Yo tattha sāroti」即指某处定处，「Taṃ paripātetvā」即摧毁此处。比库如尘衣般恭敬修持可见：行如路中之细草丛，乃是敌人之象征。形体好似污秽堕落之人，口语则如净洁之理想。远离恶劣形迹，专取坚固净洁之地，心中摒弃妄念，口语精纯正直，摒弃不正思想，摒除恶念，得清净心，正是出世修行的生活状态。
Sevālapaṇakapariyonaddhāti sevālena ca udakapappaṭakena ca paṭicchannā. Ghammaparetoti ghammena anugato. Kilantoti maggakilanto. Tasitoti taṇhābhibhūto. Pipāsitoti pānīyaṃ pātukāmo. Apaviyūhitvāti apanetvā. Pivitvāti pasannaudakaṃ pivitvā. Evameva khoti ettha ghammābhitatto puriso viya mettāvihārī daṭṭhabbo, sevālapaṇakaṃ viya aparisuddhavacīsamācāratā, pasannaudakaṃ viya parisuddhakāyasamācāratā, sevālapaṇakaṃ apabyūhitvā pasannodakaṃ pivitvā gamanaṃ viya aparisuddhavacīsamācārataṃ amanasikatvā parisuddhakāyasamācārataṃ manasikatvā verimhi cittuppādaṃ nibbāpetvā phāsuvihārakālo daṭṭhabbo.
「Sevālapaṇakapariyonaddhā」指被荆棘与水葱包围，「Ghammaparetoti」为紧随荆棘之后，「Kilanto」表示疲惫，「Tasitoti」是渴望饮水，「Pipāsitoti」是想喝水的状态。「Apaviyūhitvā」即带走饮料，「Pivitvā」为饮用清凉水。比库如承受荆棘之痛苦之人，行止如被荆棘围绕，心随净水得以安稳。取走荆棘般污秽，饮用清净之水，行动如被荆棘包围却心净行为纯正，摒除恶念，生起纯净心智，消除内心敌害，此即护持身语净洁的修行之刻。
Khobhessāmīti cālessāmi. Loḷessāmīti ākulaṃ karissāmi. Apeyyampi taṃ karissāmīti pivituṃ asakkuṇeyyaṃ karissāmi. Catukkuṇḍikoti jāṇūhi ca hatthehi ca bhūmiyaṃ patiṭṭhānena catukkuṇḍiko hutvā. Gopītakaṃ pivitvāti gāviyo viya mukhena ākaḍḍhento pivitvā. Evameva khoti ettha ghammābhitatto puriso viya mettāvihārī daṭṭhabbo, gopadaṃ viya veripuggalo, gopade parittaudakaṃ viya tassabbhantare parittaguṇo, catukkuṇḍikassa gopītakaṃ pivitvā pakkamanaṃ viya tassa aparisuddhakāyavacīsamācārataṃ amanasikatvā yaṃ so kālena kālaṃ dhammassavanaṃ nissāya cetaso vivarappasādasaṅkhātaṃ pītipāmojjaṃ labhati, taṃ manasikatvā cittuppādanibbāpanaṃ veditabbaṃ.
「Khobhessāmīti cālessāmi」意即「我必战斗」，「Loḷessāmīti ākulaṃ karissāmi」为「我必激烈生气」，「Apeyyampi taṃ karissāmīti」则是「我将忍受不了而作此事」。此人如四肢着地的四足兽，喻为四支撑点。比库如草菅人命的牧牛人，挣扎吮吸牛乳。比库临遭攻击，如此情状则是敌视他者之心，身体口语不洁净却心志纯净，循时修学法音，心灵渐通安详，生起喜悦与轻安，应以此察其心生灭，方可知觉妄想之消除。
Ābādhikoti iriyāpathabhañjanakena visabhāgābādhena ābādhiko. Puratopissāti puratopi bhaveyya. Anayabyasananti avaḍḍhivināsaṃ. Evameva khoti ettha so anāthagilāno viya sabbakaṇhadhammasamannāgato puggalo, addhānamaggo viya anamataggasaṃsāro, purato ca pacchato ca gāmānaṃ dūrabhāvo viya nibbānassa dūrabhāvo, sappāyabhojanānaṃ alābho viya sāmaññaphalabhojanānaṃ alābho, sappāyabhesajjānaṃ alābho viya samathavipassanānaṃ abhāvo, patirūpaupaṭṭhākānaṃ alābho viya ovādānusāsanīhi kilesatikicchakānaṃ abhāvo, gāmantanāyakassa alābho viya nibbānasampāpakassa tathāgatassa vā tathāgatasāvakassa vā aladdhabhāvo, aññatarassa purisassa disvā kāruññupaṭṭhānaṃ viya tasmiṃ puggale mettāvihārikassa kāruññaṃ uppādetvā cittanibbāpanaṃ veditabbaṃ.
「Ābādhiko」指伤害行路径之物，即不净之物。「Puratopissa」谓其应在前方。「Anayabyasana」指无尽之败坏。此人如失依老人，满身满心皆忧患；如无尽流转之苦轮；如村庄彼此相隔遥远，涅槃亦遥不可及；无所得世间食物与圣餐；无止观修习之力；无戒律请求者；无德行导师；无涅槃达成者。在见到此类者时，应如见其慈心者，因彼人对染污恶行生起慈悲之心，便可令心平息。
Acchodakāti pasannodakā. Sātodakāti madhurodakā. Sītodakāti tanusītasalilā. Setakāti ūmibhijjanaṭṭhānesu setavaṇṇā. Supatitthāti samatitthā. Evameva khoti ettha ghammābhitatto puriso viya mettāvihārī daṭṭhabbo, sā pokkharaṇī viya parisuddhasabbadvāro puriso, nhatvā pivitvā paccuttaritvā rukkhacchāyāya nipajjitvā yathākāmaṃ gamanaṃ viya tesu dvāresu yaṃ icchati, taṃ ārammaṇaṃ katvā cittanibbāpanaṃ veditabbaṃ. Tatiyacatutthāni heṭṭhā vuttanayāneva.
“没有水”者，意指清澈的水；“含水”者，意指甜美的水；“凉水”者，意指清凉的水流；“洁白”者，指湿地积水处的白色。所谓“坚固存在”，即指安稳存在。正如世尊教法中所说，此处应观察如被汗水润湿的身体一般，心怀慈爱如同处于清净的池塘，犹如纯净的水门；此人放下饮食后，出行于树荫之下，随意行走于两个门房之间，视此为修习的据点，令心息灭应被体认。第三、第四者，亦如前文所说。
5. Pañhapucchāsuttavaṇṇanā5. 问问题经注释
§165
165. Pañcame paribhavanti paribhavanto, evaṃ paribhavissāmīti paribhavanatthāya pucchatīti attho. Aññātukāmoti jānitukāmo hutvā.
第165经中，问：“第五者受蔑视者，乃受蔑视者，如是当如何受蔑视？”其意在于询问蔑视的由来。所谓“欲知他人”，即生起欲知之心。
6. Nirodhasuttavaṇṇanā6. 灭经注释
§166
166. Chaṭṭhe atthetaṃ ṭhānanti atthi etaṃ kāraṇaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyyāti no ce imasmiṃyeva attabhāve arahattaṃ pāpuṇeyya. Kabaḷīkārāhārabhakkhānaṃ devānanti kāmāvacaradevānaṃ. Aññataraṃ manomayaṃ kāyanti jhānamanena nibbattaṃ aññataraṃ suddhāvāsabrahmakāyaṃ. Udāyīti lāḷudāyī. So hi ‘‘manomaya’’nti sutvā ‘‘āruppe na bhavitabba’’nti paṭibāhi. Thero ‘‘sāriputto kiṃ jānāti, yassa sammukhā evaṃ bhikkhū vacanaṃ paṭikkosantī’’ti evaṃ bālānaṃ laddhiuppattipaṭibāhanatthaṃ taṃ vacanaṃ anadhivāsetvā yena bhagavā tenupasaṅkami.
第166经，谓第六处所有的存在。其理由是：若在所见法中，没有其他事物可修习，亦无于此自体中得阿拉汉果。愚顽之人食用杂乱无序之物，便称为情欲所约束之天；有些人以心造作为修习，借禅定寂静；另有洁净居所及梵身者。文中称之为“柔和奉献者”。闻“心造”为说，即反对“无色界不可修”。长老言：“沙利�子如何能知？当他直接反对比库所说者。”此为愚人起惑，非由世尊而来。世尊因此亲往安慰。
Atthi nāmāti amarisanatthe nipāto. Teneva cettha ‘‘ajjhupekkhissathā’’ti anāgatavacanaṃ kataṃ. Ayañhetthattho – ānanda, tumhe theraṃ bhikkhuṃ viheṭhiyamānaṃ ajjhupekkhatha, na vo etaṃ marisayāmi na sahāmi nādhivāsemīti. Kasmā pana bhagavā ānandatheraṃyeva evamāhāti? Dhammabhaṇḍāgārikattā. Dhammabhaṇḍāgārikassa hi evaṃ vadanto paṭibāhituṃ bhāro. Apicesa sāriputtattherassa piyasahāyo, tenāpissa esa bhāro. Tattha kiñcāpi bhagavā ānandattheraṃ garahanto evamāha, na panesā tasseva garahā, sammukhībhūtānaṃ sabbesaṃyeva garahāti veditabbā. Vihāranti gandhakuṭiṃ.
“有”字乃无愠辞尾。此处作“将保持镇静”，为未来语。意即阿难，请尔等对待受尊敬的长老比库，要保持镇静，不应轻慢或抵挡。世尊为何对阿难长老如此说？由其具备佛法宝藏之因缘。具此因缘者，如沙利�长老是其爱护者，故世尊亦视之为责任。当世尊轻视阿难时，其非轻视其本人，而是指面对所有在场者的蔑视。世尊住持香舍。
Anacchariyanti na acchariyaṃ. Yathāti kāraṇavacanaṃ. Āyasmantaṃyevettha upavānaṃ paṭibhāseyyāti ettha bhagavatā ca evaṃ etadeva kāraṇaṃ ārabbha udāhaṭe āyasmatoyeva upavānassa paṭivacanaṃ paṭibhātu upaṭṭhātūti dīpeti. Sārajjaṃ okkantanti domanassaṃ anupaviṭṭhaṃ. Sīlavātiādīhi khīṇāsavasīlādīniyeva kathitāni. Khaṇḍiccenātiādīni sakkārādīnaṃ kāraṇapucchāvasena vuttāni. Kiṃ khaṇḍiccādīhi kāraṇehi taṃ taṃ sabrahmacāriṃ sakkareyyunti ayañhettha adhippāyo.
“不惊奇者，非惊奇”。此为因果说。谓尊敬者如上文所言，因此世尊开示，应答尊敬者、照料者。诚实能入其心，未见烦恼，诸戒已废如断尽毒垢者所说。支分等戒，询因故而说。为何以断支等戒、敬重诸因？此即此处之旨意。
7. Codanāsuttavaṇṇanā7. 诃责经注释
§167
167. Sattame codakenāti vatthusandassanā āpattisandassanā saṃvāsappaṭikkhepo sāmīcippaṭikkhepoti catūhi codanāvatthūhi codayamānena. Kālena vakkhāmi no akālenāti ettha cuditakassa kālo kathito, na codakassa. Paraṃ codentena hi parisamajjhe vā uposathapavāraṇagge vā āsanasālābhojanasālādīsu vā na codetabbo, divāṭṭhāne nisinnakāle ‘‘karotāyasmā okāsaṃ, ahaṃ āyasmantaṃ vattukāmo’’ti evaṃ okāsaṃ kāretvā codetabbo. Puggalaṃ pana upaparikkhitvā yo lolapuggalo abhūtaṃ vatvā bhikkhūnaṃ ayasaṃ āropeti, so okāsakammaṃ vināpi codetabbo. Bhūtenāti tacchena sabhāvena. Saṇhenāti maṭṭhena mudukena. Atthasaṃhitenāti atthakāmatāya hitakāmatāya upetena. Avippaṭisāro upadahātabboti amaṅkubhāvo upanetabbo. Alaṃte avippaṭisārāyāti yuttaṃ te amaṅkubhāvāya. Sesamettha uttānamevāti. Aṭṭhamaṃ heṭṭhā vuttanayattā pākaṭameva.
第167经所说“告诫者”，谓指示因由，警戒犯戒，反对不正行为，弃除紊乱，以正当拒绝为四种告诫标的。此处所说“于时间将讲，不无常时讲”，指重大事件之时，不在无适时告诫。世尊告诫时，不应于休息，或忏悔，或就座、吃饭等处告诫；但有人于晚间坐处，邀人提供机会，愿告诫者，此时可提醒告诫。对怀疑不安者，或自以为是者，经审察果断告诫。文中“本来的”指合适社群，“坚实”指力量“重梗”指实质，“意义精要”指利益愿望所及，“不可违逆”指应受敬重，违逆便为不善行为，逆境中应具敬重。此乃第八经所载，系下文述说的内容。
9. Khippanisantisuttavaṇṇanā九、《迅速领悟经》注释
§169
169. Navame khippaṃ nisāmayati upadhāretīti khippanisanti. Suggahitaṃ katvā gaṇhātīti suggahitaggāhī. Atthakusaloti aṭṭhakathāya cheko. Dhammakusaloti pāḷiyaṃ cheko. Niruttikusaloti niruttivacanesu cheko. Byañjanakusaloti akkharappabhede cheko. Pubbāparakusaloti atthapubbāparaṃ, dhammapubbāparaṃ, akkharapubbāparaṃ, byañjanapubbāparaṃ, anusandhipubbāparanti imasmiṃ pañcavidhe pubbāpare cheko. Tattha atthapubbāparakusaloti heṭṭhā atthena upari atthaṃ jānāti, upari atthena heṭṭhā atthaṃ jānāti. Kathaṃ? So hi heṭṭhā atthaṃ ṭhapetvā upari atthe vutte ‘‘heṭṭhā attho atthī’’ti jānāti. Upari atthaṃ ṭhapetvā heṭṭhā atthe vuttepi ‘‘upari attho atthī’’ti jānāti. Ubhato ṭhapetvā majjhe atthe vutte ‘‘ubhato attho atthī’’ti jānāti. Majjhe atthaṃ ṭhapetvā ubhatobhāgesu atthe vutte ‘‘majjhe attho atthī’’ti jānāti. Dhammapubbāparādīsupi eseva nayo. Anusandhipubbāpare pana sīlaṃ ādiṃ katvā āraddhe suttante matthake chasu abhiññāsu āgatāsu ‘‘yathānusandhiṃ yathānuparicchedaṃ suttanto gato’’ti jānāti. Diṭṭhivasena āraddhe upari saccesu āgatesupi ‘‘yathānusandhinā gato’’ti jānāti. Kalahabhaṇḍanavasena āraddhe upari sāraṇīyadhammesu āgatesupi, dvattiṃsatiracchānakathāvasena āraddhe upari dasakathāvatthūsu (a. ni. 10.69; udā.31) āgatesupi ‘‘yathānusandhinā gato’’ti jānātīti.
第169节。第九条谓速疾安住、持守者，称速疾住者。速疾住者意指迅速住持、保持。将「suggahitaṃ」作善摄义，以此能取持者称为善摄者。所谓「功德熟谙」者，是对注疏言义的辨别；「法熟谙」者，是对巴利文法语的辨识；「语句熟谙」者，是对语言表达的鉴别；「声符熟谙」者，是对文字字母的区别认识；「前后熟谙」者，是对义理、法义、文法、声符前后相续的五种理解。这五种的熟谙，统称为「前后熟谙」。其中义理的前后熟谙是指从低义至上义或由上义至低义的通达。如何知之？若将下义置于上义之下，则上义之处说“这是下义”；将上义置于下义之上，则下义之处说“这是上义”；将上下义俱置，中间义处说“这是上下义”；将中间义置于上下两边彼处说“这是中间义”。法义的前后熟谙同理。至于续接的前后熟谙者，乃是指以戒为首，依次开展，经典中有六种胜解、流通之意谓“依续、依解、依界、依字、依声符、依续接”五种前后熟谙。释此理，以便通达经义。如经序章、记载章中称“逐续成功、逐截成功”，应用于教法传承诠释。开始处有断疑、论议时，则称为“依续成功”，确立清晰时称为“依解成功”，经义标示清楚时称为“依界成功”，文字字母表明时称为“依字成功”，表音声符明晰时称为“依声符成功”，结合上下文相续时称为“依续接成功”。此义略参牛津法义书第10章，第31题。此乃注疏训诂上详述之理。
10. Bhaddajisuttavaṇṇanā十、《跋达吉经》注释
§170
170. Dasame abhibhūti abhibhavitvā ṭhito jeṭṭhako. Anabhibhūtoti aññehi anabhibhūto. Aññadatthūti ekaṃsavacane nipāto. Dassanavasena daso, sabbaṃ passatīti adhippāyo. Vasavattīti sabbaṃ janaṃ vase vatteti. Yathā passatoti iṭṭhārammaṇaṃ vā hotu aniṭṭhārammaṇaṃ vā , yenākārena taṃ passantassa. Anantarā āsavānaṃ khayo hotīti anantarāyeva arahattaṃ uppajjati. Yathā suṇatoti etthāpi eseva nayo. Atha vā yaṃ cakkhunā rūpaṃ disvā nirantarameva vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇāti, taṃ tassa arahattaṃ cakkhuviññāṇānantaraṃ nāma hoti. Taṃ sandhāya vuttaṃ – idaṃ dassanānaṃ agganti. Dutiyapadepi eseva nayo.
第170节。第十条谓所掌握、摄受者，如长老般坚定立处。所谓未被摄受，是依他人言说言须舍而未得摄受者。所谓单一事物教义，是指单字语句的合称。此处十义以见解显现，即知悉一切者，谓全知全见。所谓主宰，是将众生皆令安住转盛者。例如见法者，若所缘为所好或不喜欢之物，乃见法之理令于此持有。紧接于此，烦恼之灭者发生，谓无间断地阿拉汉果生起。犹如听闻法音，此亦同理。又者，若以眼识视色而恒顺修慧，终得阿拉汉果，而此阿拉汉果，称为随眼识果。为此所说，即为见法修行之首要。第二义亦同此理。
Yathā sukhitassāti yena maggasukhena sukhitassa. Anantarā āsavānaṃ khayo hotīti samanantarameva arahattaṃ uppajjati. Idaṃ sukhānaṃ agganti idaṃ maggasukhaṃ sukhānaṃ uttamaṃ. Yathā saññissāti idhāpi maggasaññāva adhippetā. Yathā bhūtassāti yasmiṃ bhave yasmiṃ attabhāve ṭhitassa. Anantarāti anantarāyena arahattaṃ uppajjati. idaṃ bhavānaṃ agganti ayaṃ pacchimo attabhāvo bhavānaṃ aggaṃ nāma. Atha vā yathā bhūtassāti yehi khandhehi maggakkhaṇe bhūtassa vijjamānassa. Anantarā āsavānaṃ khayo hotīti maggānantarameva phalaṃ uppajjati. Idaṃ bhavānaṃ agganti idaṃ maggakkhaṇe khandhapañcakaṃ bhavānaṃ aggaṃ nāmāti.
譬如安乐者，谓由道悦而安乐者。无间断地烦恼灭起，谓阿拉汉果无间断地现起。此为安乐首要，即道悦安乐之极尊。譬如所忆者，亦如是，道中所忆皆庄严。譬如存在者，谓有生有灭，处于自性存在者。无间断者谓无间断地阿拉汉果显现。此为存在之首要，是谓后面自性存在者为存在最上。又者，譬如存在者者者，即于行蕴中途生起之此存在。无间断之烦恼灭起，谓紧接道果而出现果报。此为存在首要，是谓于道果时五蕴存受此存在最上，即为此义所表。
Āghātavaggo dutiyo. · 怨恨品第二。