(20) 5. Brāhmaṇavaggo · (20) 5. 婆罗门品义注
(20) 5. Brāhmaṇavaggo（20）5. 婆罗门品
1. Soṇasuttavaṇṇanā1. 索那经注释
§191
191. Pañcamassa paṭhame brāhmaṇadhammāti brāhmaṇasabhāvā. Sunakhesūti kukkuresu. Neva kiṇanti na vikkiṇantīti na gaṇhantā kiṇanti, na dadantā vikkiṇanti. Sampiyeneva saṃvāsaṃ saṃbandhāya sampavattentīti piyo piyaṃ upasaṅkamitvā paveṇiyā bandhanatthaṃ saṃvāsaṃ pavattayanti . Udarāvadehakanti udaraṃ avadihitvā upacinitvā pūretvā. Avasesaṃ ādāya pakkamantīti yaṃ bhuñjituṃ na sakkonti, taṃ bhaṇḍikaṃ katvā gahetvā gacchanti. Imasmiṃ sutte vaṭṭameva kathitaṃ.
第一条中所说的五种本义之首为婆罗门性，即婆罗门的本性。苏纳迦一词，指犬类。犬类既不买也不卖，不论是买家还是卖家皆不从事买卖。因亲爱之故，它们在同处时彼此相互往来，亲近合作。犬母怀抱幼犬，热切走近，用鼻息缠绕幼犬，使幼犬产生依恋之情，从而使同处和合。所谓腹怀育育，即犬母用腹部接受、供养幼犬，使之充满。剩余食物则带走，即无法进食之物，犬母经整理打包后携带离开。此意正如经中所述，完整不缺。
2. Doṇabrāhmaṇasuttavaṇṇanā2. 多那婆罗门经注释
§192
192. Dutiye tvampi noti tvampi nu. Pavattāroti pavattayitāro. Yesanti yesaṃ santakaṃ. Mantapadanti vedasaṅkhātaṃ mantameva. Gītanti aṭṭhakādīhi dasahi porāṇakabrāhmaṇehi sarasampattivasena sajjhāyitaṃ. Pavuttanti aññesaṃ vuttaṃ, vācitanti attho. Samīhitanti samupabyūḷhaṃ rāsikataṃ, piṇḍaṃ katvā ṭhapitanti attho. Tadanugāyantīti etarahi brāhmaṇā taṃ tehi pubbehi gītaṃ anugāyanti anusajjhāyanti. Tadanubhāsantīti taṃ anubhāsanti. Idaṃ purimasseva vevacanaṃ. Bhāsitamanubhāsantīti tehi bhāsitaṃ anubhāsanti. Sajjhāyitamanusajjhāyantīti tehi sajjhāyitaṃ anusajjhāyanti. Vācitamanuvācentīti tehi aññesaṃ vācitaṃ anuvācenti. Seyyathidanti te katameti attho. Aṭṭhakotiādīni tesaṃ nāmāni. Te kira dibbena cakkhunā oloketvā parūpaghātaṃ akatvā kassapasammāsambuddhassa bhagavato pāvacanena saha saṃsandetvā mante ganthesuṃ. Aparāpare pana brāhmaṇā pāṇātipātādīni pakkhipitvā tayo vede bhinditvā buddhavacanena saddhiṃ viruddhe akaṃsu. Tyāssu’meti ettha assūti nipātamattaṃ, te brāhmaṇā ime pañca brāhmaṇe paññāpentīti attho.
第二条中有“tvampi no tvampi nu”之说，即『既非此，亦非彼』。pavattāro意为使事物发生、开展者。Yesanti指存在者。mantapada为经文所成之词语，其本义乃“思维言辞”。gīta意指经文中谓婆罗门所传承并赞唱的古歌，包含八篇、十大篇及更古老歌，意指歌颂婆罗门丰富的才能和资质。pavuttanti指广为传扬；vācitanti意指语义。Samīhitanti表层层盘绕合拢之义，又释为将蕴聚之物汇聚固定。Etarahi brāhmaṇā指当今婆罗门，借用前人古歌来和唱与传唱。Tadanubhāsanti指随其声韵一同演唱、呼应。此即为古代之用语。Bhāsitamanubhāsanti表明用语皆从所传之语句中得来。Sajjhāyitamanusajjhāyanti意指传唱者随原唱之文歌以唱和。Vācitamanuvācenti意指随他人所宣说之语继续演唱。Seiyyadanti意即“例如”，谓何以名之？八、十等即其名。诸者据天眼观察，不伤害他人，遵循正自觉者世尊咖萨巴宣说而在言论上共鸣相应。然有些婆罗门违反佛说，行诸如杀生等恶行，彼此争吵并反对佛说。此处“Assu”乃僧俗恼恨词，意指五种婆罗门因其智慧而得名。
Mante adhīyamānoti vede sajjhāyanto gaṇhanto. Ācariyadhananti ācariyadakkhiṇaṃ ācariyabhāgaṃ. Na issatthenāti na yodhājīvakammena uppādeti. Na rājaporisenāti na rājupaṭṭhākabhāvena. Kevalaṃ bhikkhācariyāyāti suddhāya bhikkhācariyāya eva. Kapālaṃanatimaññamānoti taṃ bhikkhābhājanaṃ anatimaññamāno. So hi puṇṇapattaṃ ādāya sīsaṃ nhāto kuladvāresu ṭhatvā ‘‘ahaṃ aṭṭhacattālīsa vassāni komārabrahmacariyaṃ cariṃ, mantāpi me gahitā, ācariyassa ācariyadhanaṃ dassāmi, dhanaṃ me dethā’’ti yācati. Taṃ sutvā manussā yathāsatti yathābalaṃ aṭṭhapi soḷasapi satampi sahassampi denti. Evaṃ sakalagāmaṃ caritvā laddhadhanaṃ ācariyassa niyyādeti. Taṃ sandhāyetaṃ vuttaṃ. Evaṃ kho doṇa brāhmaṇo brahmasamo hotīti evaṃ brahmavihārehi samannāgatattā brāhmaṇo brahmasamo nāma hoti.
经文中谓学习经文者称为“讲论者”，亦称为“听取者”并且会接纳所学。ācariyadhan意指施予师赞助或师供养。非因强权或胁迫获得，亦非国王或其属臣所赐。纯粹为比库行为，纯洁之比库圣行。所谓kapālaṃ anatimaññamāno，是说不轻视比库的食物分给。此人持有满盘，沐浴后立于门口，言说「我修习童子戒已四十四年，受持誓言，我所求乃师之供养，求师赐我资财。」听闻后，众人依其能力，或给八、十六、三千亦或三万份应供。此人走遍村庄，将所得供养师长。此即说明行事慎重者乃得成如法。如此称为“多那婆罗门”，意即与婆罗门生活等同者。拥有婆罗门特征者，俗称“多那婆罗门”。
Nevakayena na vikkayenāti neva attanā kayaṃ katvā gaṇhāti, na parena vikkayaṃ katvā dinnaṃ. Udakūpassaṭṭhanti udakena upassaṭṭhaṃ pariccattaṃ. So hi yasmiṃ kule vayappattā dārikā atthi, gantvā tassa dvāre tiṭṭhati. ‘‘Kasmā ṭhitosī’’ti vutte ‘‘ahaṃ aṭṭhacattālīsa vassāni komārabrahmacariyaṃ cariṃ, taṃ sabbaṃ tumhākaṃ demi, tumhe mayhaṃ dārikaṃ dethā’’ti vadati. Te dārikaṃ ānetvā tassa hatthe udakaṃ pātetvā denti. So taṃ udakūpassaṭṭhaṃ bhariyaṃ gaṇhitvā gacchati. Atimīḷhajoti atimīḷhe mahāgūtharāsimhi jāto. Tassa sāti tassa esā. Na davatthāti na kīḷanatthā. Na ratatthāti na kāmaratiatthā. Methunaṃuppādetvāti dhītaraṃ vā puttaṃ vā uppādetvā ‘‘idāni paveṇi ghaṭīyissatī’’ti nikkhamitvā pabbajati. Sugatiṃ saggaṃ lokanti brahmalokameva sandhāyetaṃ vuttaṃ. Devasamo hotīti dibbavihārehi samannāgatattā devasamo nāma hoti.
“不由己不给”意为不以己之损失施与，亦非因受他人施予而奉还。相当于水边守护者守护水源。比喻在家中有一位适婚年女者。有人至门，女问：「你为何伫足？」答曰：「我修童子戒四十四年，愿悉奉献于汝，望汝赐我此女子。」此人持女来，泼水于女手，令其成婚。此人守护女子等同守护妻子。谓之极端持重，受高额保护。既无嬉戏取乐之意，也无情色妄念。此行为产生子嗣，立志修行斋戒，言称「今已出离离苦之门。」愿往善处，謂天界、梵天界。称为“天等者”，具备天等特质。
Tameva puttassādaṃ nikāmayamānoti yvāssa dhītaraṃ vā puttaṃ vā jātaṃ disvā puttapemaṃ puttassādo uppajjati, taṃ patthayamāno icchamāno. Kuṭumbaṃ ajjhāvasatīti kuṭumbaṃ saṇṭhapetvā kuṭumbamajjhe vasati. Sesamettha uttānamevāti.
又云视子如珍宝，当见子女出生时，亲子之爱生起。视若己家并与其同居，尽心侍奉和保护。此乃前文之意。
3. Saṅgāravasuttavaṇṇanā3. 桑嘎拉瓦经注释
§193
193. Tatiye pagevāti paṭhamaññeva. Kāmarāgapariyuṭṭhitenāti kāmarāgaggahitena. Kāmarāgaparetenāti kāmarāgānugatena. Nissaraṇanti tividhaṃ kāmarāgassa nissaraṇaṃ vikkhambhananissaraṇaṃ, tadaṅganissaraṇaṃ, samucchedanissaraṇanti. Tattha asubhe paṭhamajjhānaṃ vikkhambhananissaraṇaṃ nāma, vipassanā tadaṅganissaraṇaṃ nāma, arahattamaggo samucchedanissaraṇaṃ nāma. Taṃ tividhampi nappajānātīti attho. Attatthampītiādīsu arahattasaṅkhāto attano attho attattho nāma, paccayadāyakānaṃ attho parattho nāma, sveva duvidho ubhayattho nāma. Iminā nayena sabbavāresu attho veditabbo.
第三条重复第一条。讲述染上欲爱后如何导致三种离欲：推迟离欲、延迟离欲及断尽离欲，分别称为惰怠离欲、念慧观察离欲和断灭正道离欲。此三种皆被解释为不同层次的离欲难度。此说义旨在使人理解真实意涵。所谓自体义，是指阿拉汉所明了的自性本义；因缘义，是指缘起所依赖的次第义；双重义则包含两者，以此准则，应当于不同层面辨别理解诸义。
Ayaṃ pana viseso – byāpādassa nissaraṇantiādīsu hi dveva nissaraṇāni vikkhambhananissaraṇañca samucchedanissaraṇañca. Tattha byāpādassa tāva mettāya paṭhamajjhānaṃ vikkhambhananissaraṇaṃ nāma, anāgāmimaggo samucchedanissaraṇaṃ, thinamiddhassa ālokasaññā vikkhambhananissaraṇaṃ , arahattamaggo samucchedanissaraṇaṃ. Uddhaccakukkuccassa yo koci samatho vikkhambhananissaraṇaṃ, uddhaccassa panettha arahattamaggo, kukkuccassa anāgāmimaggo samucchedanissaraṇaṃ. Vicikicchāya dhammavavatthānaṃ vikkhambhananissaraṇaṃ, paṭhamamaggo samucchedanissaraṇaṃ.
这其中的特别之处在于，对于嗔恚的断除等方面，仅有两种斩断法，即扩散斩断与断绝斩断。其内对于嗔恚而言，有如是四种：以慈心为首念的扩散斩断者，是介于不还果道的扩散斩断；昏沉者的光明观为扩散斩断；阿拉汉道为断绝斩断。对掉举与后悔，有人称静虑为扩散斩断；掉举即为阿拉汉道，后悔则为不还果道的断绝斩断。怀疑者的法理阐述为扩散斩断，初果为断绝斩断。
Yā panettha seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vātiādikā upamā vuttā, tāsu udapattoti udakabharitā pāti. Saṃsaṭṭhoti vaṇṇabhedakaraṇavasena saṃsaṭṭho. Ukkudhitoti kudhito. Ussadakajātoti usumakajāto. Sevālapaṇakapariyonaddhoti tilabījakādibhedena sevālena vā nīlamaṇḍūkapiṭṭhivaṇṇena vā udakapiṭṭhiṃ chādetvā nibbattena paṇakena pariyonaddho. Vāteritoti vātena erito kampito. Āviloti appasanno. Luḷitoti asannisinno. Kalalībhūtoti kaddamībhūto. Andhakāre nikkhittoti koṭṭhakantarādibhede anālokaṭṭhāne ṭhapito. Imasmiṃ sutte bhagavā tīhi bhavehi desanaṃ nivaṭṭetvā arahattanikūṭena niṭṭhapesi, brāhmaṇo pana saraṇamatte patiṭṭhitoti.
此处例如，婆罗门，水泛起波浪等喻所说，称为水面波濤，即水满四周之水。取义“水面波濤”为由色品差别所成的波濤；“起波”为激起；“水满”者生于雨季。泥沙波澜、稻谷种子差别所致波澜，用稻草或青蛙皮样的斑点覆盖水面，涂上树脂围绕；被风吹动为风动或震动，如陷入沼泽。混浊者是不清净的，浊泥为陷落状态。黑暗处设障碍，如洞穴无光一类。此经中世尊以三生果位分别住止，终结于阿拉汉位，但婆罗门却仅凭外表得以住持。
4. Kāraṇapālīsuttavaṇṇanā4. 咖拉纳巴离经注释
§194
194. Catutthe kāraṇapālīti pāloti tassa nāmaṃ, rājakulānaṃ pana kammante kāretīti kāraṇapālī nāma jāto. Kammantaṃkāretīti pātova uṭṭhāya dvāraṭṭālakapākāre akate kāreti, jiṇṇe paṭijaggāpeti. Piṅgiyāniṃ brāhmaṇanti evaṃnāmakaṃ anāgāmiphale patiṭṭhitaṃ ariyasāvakaṃ brāhmaṇaṃ. So kira pātova uṭṭhāya gandhamālādīni gāhāpetvā satthu santikaṃ gantvā vanditvā gandhamālādīhi pūjetvā nagaraṃ āgacchati, idaṃ brāhmaṇassa devasikaṃ vattanti. Taṃ so evaṃ vattaṃ katvā āgacchantaṃ addasa. Etadavocāti ‘‘ayaṃ brāhmaṇo paññavā ñāṇuttaro, kahaṃ nu kho pātova gantvā āgacchatī’’ti cintetvā anukkamena santikaṃ āgataṃ sañjānitvā ‘‘handa kuto nū’’tiādivacanaṃ avoca.
第四为因缘护持，意即为因缘护持之名。因缘护持由诸王族事由而作。因缘护持者起立长跪而以门楣作门，修葺旧物。被称为比基尼婆罗门，确立为不还果阿拉汉弟子。此比基尼起立，持香环等饰，至于世尊前礼敬，用香环供养，受称为神力护持。她如此行至，世尊见之，谓婆罗门曰：“此婆罗门智慧超越觉者，不知其从何处来？”乃思惑随顺来到世尊前，问曰：“他从哪里来？”
Tattha divā divassāti divasassāpi divā, majjhanhikakāleti attho. Paṇḍito maññeti bhavaṃ piṅgiyānī samaṇaṃ gotamaṃ paṇḍitoti maññati, udāhu noti ayamettha attho. Ko cāhaṃ, bhoti, bho, samaṇassa gotamassa paññāveyyattiyajānane ahaṃ ko nāma? Ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmīti kuto cāhaṃ samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi, kena nāma kāraṇena jānissāmīti evaṃ sabbathāpi attano ajānanabhāvaṃ dīpeti. Sopi nūnassa tādisovāti yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyya, sopi nūna dasa pāramiyo pūretvā sabbaññutaṃ patto tādiso buddhoyeva bhaveyya. Sineruṃ vā hi pathaviṃ vā ākāsaṃ vā pametukāmena tappamāṇo daṇḍo vā rajju vā laddhuṃ vaṭṭati, samaṇassa gotamassa paññaṃ jānantenapi tassa ñāṇasadisameva sabbaññutaññāṇaṃ laddhuṃ vaṭṭatīti dīpeti. Ādaravasena panettha āmeḍitaṃ kataṃ. Uḷārāyāti uttamāya seṭṭhāya. Ko cāhaṃ, bhoti, bho, ahaṃ samaṇassa gotamassa pasaṃsane ko nāma. Ko ca samaṇaṃ gotamaṃ pasaṃsissāmīti kena kāraṇena pasaṃsissāmi.
于此昼昼者即日中也，亦谓正午。智者以为彼为婆罗门弟子果德玛为智者，谓“不然，此非彼意”。曰：“我何以知果德玛有智慧？我何因缘能知彼智慧？由什么因缘知之？”由此常显自身无明。彼若能识果德玛智慧者，则必具十波罗蜜，达所有智，彼必成如佛者。便如山地天地纵欲玩耍，虽有板杖、绳索鞭策，能知果德玛智慧者，亦可得同慧智，成就妙智。此处乃庄重称赞。“上乘”“最上”等意。问曰：“我于果德玛受称之因为何？我以何因缘称赞？”
Pasatthappasatthoti sabbaguṇānaṃ upari carehi sabbalokapasatthehi attano guṇeheva pasattho, na tassa aññehi pasaṃsanakiccaṃ atthi. Yathā hi campakapupphaṃ vā nīluppalaṃ vā padumaṃ vā lohitacandanaṃ vā attano vaṇṇagandhasiriyāva pāsādikañceva sugandhañca, na tassa āgantukehi vaṇṇagandhehi thomanakiccaṃ atthi. Yathā ca maṇiratanaṃ vā candamaṇḍalaṃ vā attano ālokeneva obhāsati, na tassa aññena obhāsanakiccaṃ atthi, evaṃ samaṇo gotamo sabbalokapasatthehi attano guṇeheva pasattho thomito, sabbalokassa seṭṭhataṃ pāpito. Na tassa aññena pasaṃsanakiccaṃ atthi.
“信仰信任”者，是在一切善法上，在全世界护持者，对自身体德信仰而无他人赞叹之事。譬如鸡蛋花、蓝莲、红檀等，因自身色香高雅迷人，非因外在颜色香气产生欢喜。又如宝玉、月相，仅由自身光明现出，无他彼物之光耀。果德玛也如是，于一切众生护持中，以自身德行信仰并受尊敬，无他人赞叹。
Pasatthehi vā pasatthotipi pasatthappasattho. Ke pana pasatthā nāma? Rājā pasenadi kosalo kāsikosalavāsikehi pasattho, bimbisāro aṅgamagadhavāsīhi, vesālikā licchavī vajjitaṭṭhavāsīhi pasatthā, pāveyyakā mallā kosinārakā mallā aññepi te te khattiyā tehi tehi jānapadehi pasatthā, caṅkiādayo brāhmaṇā brāhmaṇagaṇehi, anāthapiṇḍikādayo upāsakā upāsakagaṇehi, visākhāādikā upāsikā anekasatāhi upāsikāhi, sakuludāyiādayo paribbājakā anekehi paribbājakasatehi, uppalavaṇṇattheriādikā mahāsāvikā anekehi bhikkhunisatehi, sāriputtattherādayo mahātherā anekasatehi bhikkhūhi, sakkādayo devā anekasahassehi devehi, mahābrahmādayo brahmāno anekasahassehi brahmehi pasatthā. Te sabbepi dasabalaṃ thomenti vaṇṇenti pasaṃsantīti bhagavā ‘‘pasatthappasattho’’ti vuccati. Atthavasanti atthānisaṃsaṃ.
“护持信仰者”即护持信仰、护持信念之人。何为护持信仰者？国王巴谢那帝为迦尸国居民护持者，宾比萨拉为阿牟罗国居民护持者，韦萨离为利耶婆国居民护持者，马拉为拘尸那国居民护持者。况且其他诸王族、婆罗门、近事男、近事女、多位比库、诸天等皆为护持信仰者。众皆赞叹为世间十力之具足，为护持信仰者。其义有深意包含原因说明。
Athassa so attano pasādakāraṇaṃ ācikkhanto seyyathāpi, bho, purisotiādimāha. Tattha aggarasaparitittoti bhojanarasesu pāyāso sneharasesu gosappi, kasāvarasesu khuddakamadhu aneḷakaṃ, madhurarasesu sakkarāti evamādayo aggarasā nāma. Tesu yena kenaci parititto ākaṇṭhappamāṇaṃ bhuñjitvā ṭhito. Aññesaṃ hīnānanti aggarasehi aññesaṃ hīnarasānaṃ. Suttasoti suttato, suttabhāvenāti attho. Sesupi eseva nayo. Tato tatoti suttādīsu tato tato. Aññesaṃ puthusamaṇabrāhmaṇāppavādānanti ye aññesaṃ puthūnaṃ samaṇabrāhmaṇānaṃ laddhisaṅkhātappavādā, tesaṃ. Na pihetīti na pattheti, te kathiyamāne sotumpi na icchati. Jighacchādubbalyaparetoti jighacchāya ceva dubbalabhāvena ca anugato. Madhupiṇḍikanti sālipiṭṭhaṃ bhajjitvā catumadhurena yojetvā kataṃ baddhasattupiṇḍikaṃ, madhurapūvameva vā. Adhigaccheyyāti labheyya. Asecanakanti madhurabhāvakaraṇatthāya aññena rasena anāsittakaṃ ojavantaṃ paṇītarasaṃ.
于是，彼自说此自心安住之故，譬如说：『尊者，所以称为人者』。此中所谓“前行相”者，乃指饮食之味中，如乳汁之味、油脂之味、酥品之味、蜜糖之味、甘甜之味及糖蜜等，均名为“前行相”。于此诸味中，任一味若充满地被尽量食用而安住。较次者者谓那些味道较劣的前行相。所谓经典者，意即“经典之义”。残余亦复如是。至于“其处”等，指经典诸语中反复出现之处。所谓“他人者”，乃指他人之沙门婆罗门所持有之谤论。所谓“不入耳者”，谓其不愿意听闻，即使有人讲述，他们也不乐闻。不愿忍耐且心力薄弱者，即因其不愿忍耐且气力不足而随从。所谓“蜜饭”，谓用米饭加四种甜物调和而成，或名为软蜂巢。所谓“得取”，谓能够获得。所谓“无厌足”，谓因甜味性质而能不被他味所侵染，已显现充盛鲜洁之甘味。
Haricandanassāti suvaṇṇavaṇṇacandanassa. Lohitacandanassāti rattavaṇṇacandanassa. Surabhigandhanti sugandhaṃ. Darathādayo vaṭṭadarathā, vaṭṭakilamathā, vaṭṭapariḷāhā eva. Udānaṃ udānesīti udāhāraṃ udāhari. Yathā hi yaṃ telaṃ mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ avasekoti vuccati. Yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ oghoti vuccati. Evamevaṃ yaṃ pītivacanaṃ hadayaṃ gahetuṃ na sakkoti, adhikaṃ hutvā anto asaṇṭhahitvā bahi nikkhamati, taṃ udānanti vuccati. Evarūpaṃ pītimayavacanaṃ nicchāresīti attho.
所谓“檀香”，即金黄色之檀香；“赤檀香”，即红色之檀香；“芬芳の气”，即香气芬芳。所谓“树脂”等，如树胶、树脂、树皮发痒等皆属此类。所谓“余沫”，乃指示范、示例之意。譬如油脂不能承载体重，若能承载则流泄，此谓之“残余”；又如水不能承载浮木，若能承载即流泄，此谓之“波浪”。如此，当喜悦言语不能承受心怀，过度起而终不能久处于内而流出，则名为“余气”。此类喜悦言语之消散即为“散逸”。
5. Piṅgiyānīsuttavaṇṇanā5. 宾基亚尼经注释
§195
195. Pañcame nīlāti idaṃ sabbasaṅgāhikaṃ. Nīlavaṇṇātiādi tasseva vibhāgadassanaṃ. Tattha na tesaṃ pakativaṇṇo nīlo, nīlavilepanavilittattā panetaṃ vuttaṃ. Nīlavatthāti paṭadukūlakoseyyādīnipi tesaṃ nīlāneva honti. Nīlālaṅkārāti nīlamaṇīhi nīlapupphehi alaṅkatā, tesaṃ hatthālaṅkāra-assālaṅkāra-rathālaṅkāra-sāṇivitānakañcukāpi sabbe nīlāyeva honti. Iminā nayena sabbapadesu attho veditabbo.
195. 第五曰“青色”，此乃总摄一切。如青色等，皆是该色之分类显现。此中不指其常染之青色，乃因涂抹青色颜料故有所谓。所谓青布，意指宽袍褂类等服饰亦属青色。所谓青之装饰者，指以青宝石、青花等装饰之物，其中包括青色手饰、臂饰、车饰、腰带等，皆以青色为主。由此理则可知，凡处皆当理解为青色。
Padumaṃyathāti yathā satapattaṃ rattapadumaṃ. Kokanadanti tasseva vevacanaṃ. Pātoti pageva suriyuggamanakāle . Siyāti bhaveyya. Avītagandhanti avigatagandhaṃ. Aṅgīrasanti bhagavato aṅgamaṅgehi rasmiyo niccharanti, tasmā aṅgīrasoti vuccati. Tapantamādiccamivantalikkheti dvisahassadīpaparivāresu catūsu mahādīpesu ālokakaraṇavasena antalikkhe tapantaṃ ādiccaṃ viya virocamānaṃ. Aṅgīrasaṃ passāti attānameva vā mahājanaṃ vā sandhāya evaṃ vadati.
所谓“莲花形”，犹如百瓣红莲。所谓“高蹋”，即此词义。所谓“显现”，指的是日出之时。所谓“应用”，“或有可能”，谓其可成立。所谓“无污气”，指无杂气之意。所谓“火星”，因世尊之光芒穿透诸肢，故名“火星”。所谓“烧灼天空，如同两千大火所围绕之四大洲，犹如天空中热火闪耀”，譬喻世尊光明之炽盛。所谓“见火星”，谓亲自或众生共见，如此而说。
6. Mahāsupinasuttavaṇṇanā第六，《大梦经》注释。
§196
196. Chaṭṭhe mahāsupināti mahantehi purisehi passitabbato mahantānañca atthānaṃ nimittabhāvato mahāsupinā. Pāturahesunti pākaṭā ahesuṃ. Tattha supinaṃ passanto catūhi kāraṇehi passati dhātukkhobhato vā anubhūtapubbato vā devatopasaṃhārato vā pubbanimittato vāti.
196. 第六谓“大沉睡”，意指须由雄伟之人所见或因成就大智而有殊胜缘故，此为大沉睡之义。所谓“初见”，即明显之相。于此，观察沉睡者因四因缘所见，如元素扰动、前所体验、天神感召及前行相所致。
Tattha pittādīnaṃ khobhakaraṇapaccayappayogena khubhitadhātuko dhātukkhobhato supinaṃ passati. Passanto ca nānāvidhaṃ supinaṃ passati pabbatā patanto viya, ākāsena gacchanto viya, vāḷamigahatthicorādīhi anubaddho viya ca. Anubhūtapubbato passanto pubbe anubhūtapubbaṃ ārammaṇaṃ passati. Devatopasaṃhārato passantassa devatā atthakāmatāya vā anatthakāmatāya vā atthāya vā anatthāya vā nānāvidhāni ārammaṇāni upasaṃharanti. So tāsaṃ devatānaṃ ānubhāvena tāni ārammaṇāni passati. Pubbanimittato passanto puññāpuññavasena uppajjitukāmassa atthassa vā anatthassa vā pubbanimittabhūtaṃ supinaṃ passati bodhisattamātā viya puttapaṭilābhanimittaṃ, kosalarājā viya soḷasa supine, ayameva bhagavā bodhisattabhūto ime pañca mahāsupine viya cāti.
其中因火等缘起元素扰动，导因元素震动而见沉睡。观察者所见沉睡各异，如山体崩落、空中飞行、捕猎动物猎获等情形。观察者亦可见其先前体验种子，或观察者因天神感召，或因过去迹象，而观察其沉睡。天神根据利益或非利益目的而引导所观察者，观察者借由天神之助感知诸缘相。因前行相缘故，观察者观察因善恶业及其结果而生之沉睡，如菩萨母亲视其子得菩提果或阐释如16岁国王之沉睡，即彼世尊成佛之前，谓之五大沉睡也。
Tattha yaṃ dhātukkhobhato anubhūtapubbato ca supine passati, na taṃ saccaṃ hoti. Yaṃ devatopasaṃhārato passati, taṃ saccaṃ vā hoti alikaṃ vā. Kuddhā hi devatā upāyena vināsetukāmā viparītampi katvā dassenti. Yaṃ pana pubbanimittato passati, taṃ ekantaṃ saccameva hoti. Etesaṃ catunnaṃ mūlakāraṇānaṃ saṃsaggabhedatopi supinabhedo hotiyeva.
有一切根触境，梦中所见非真实。若见诸天聚会，则此现象或真实或虚假。因诸天多有欲灭之敬，乃反而显现。唯有见由过去因缘所现者，方为绝对真实。四种根本因缘虽相同，却因感受不同而梦境与醒觉异。
Taṃ panetaṃ catubbidhampi supinaṃ sekhaputhujjanāva passanti appahīnavipallāsattā, asekhā na passanti pahīnavipallāsattā. Kiṃ panetaṃ passanto sutto passati paṭibuddho, udāhu neva sutto na paṭibuddhoti? Kiñcettha yadi tāva sutto passati, abhidhammavirodho āpajjati. Bhavaṅgacittena hi supati, taṃ rūpanimittādiārammaṇaṃ rāgādisampayuttaṃ vā na hoti. Supinaṃ passantassa ca īdisāni cittāni uppajjanti. Atha paṭibuddho passati, vinayavirodho āpajjati. Yañhi paṭibuddho passati, taṃ sabbohārikacittena passati. Sabbohārikacittena ca kate vītikkame anāpatti nāma natthi. Supinaṃ passantena pana katepi vītikkame ekantaṃ anāpatti eva. Atha neva sutto na paṭibuddho passati, na nāma passati. Evañca sati supinassa abhāvo ca āpajjati? Na abhāvo. Kasmā? Yasmā kapimiddhapareto passati. Vuttañhetaṃ – ‘‘kapimiddhapareto kho, mahārāja, supinaṃ passatī’’ti.
这些四种情形，即便是初学凡夫仍能梦见而扰乱意绪，未达善断者梦中迷乱已消，达善断者则梦中不迷乱。未证者见梦即听觉，达证者非单纯听觉可解释。若只是断闻，则生违背法义。因意识存续于睡眠中，不受形象等带欲贪著之境影响。睡眠中生起如下种种心念。达证者见梦，则生违背律法之心。达证者所见即完全作出正行之心。于正行心无失犯不净，梦中见者虽作正行，也必无失犯。若非闻非证，不可谓见。如此，睡眠无知之失否？无此失。为何？因见于猕猴梦中。经典已言：“皇王啊，猕猴梦中见。”
Kapimiddhaparetoti makkaṭaniddāya yutto. Yathā hi makkaṭassa niddā lahuparivattā hoti, evaṃ yā niddā punappunaṃ kusalādicittavokiṇṇattā lahuparivattā, yassā pavattiyaṃ punappunaṃ bhavaṅgato uttaraṇaṃ hoti, tāya yutto supinaṃ passati. Tenāyaṃ supino kusalopi hoti akusalopi abyākatopi. Tattha supinante cetiyavandanadhammassavanadhammadesanādīni karontassa kusalo, pāṇātipātādīni karontassa akusalo, dvīhi antehi mutto āvajjanatadārammaṇakkhaṇe abyākatoti veditabbo. Svāyaṃ dubbalavatthukattā cetanāya paṭisandhiṃ ākaḍḍhituṃ asamattho. Pavatte pana aññehi kusalākusalehi upatthambhito vipākaṃ deti. Kiñcāpi vipākaṃ deti, atha kho avisaye uppannattā abbohārikāva supinantacetanā. So panesa supino kālavasenapi divā tāva diṭṭho na sameti, tathā paṭhamayāme majjhimayāme pacchimayāme ca. Balavapaccūse pana asitapītakhāyite sammā pariṇāmaṃ gate kāyasmiṃ ojāya patiṭṭhitāya aruṇe uggacchamāneva diṭṭho supino sameti. Iṭṭhanimittaṃ supinaṃ passanto iṭṭhaṃ paṭilabhati, aniṭṭhanimittaṃ passanto aniṭṭhaṃ.
“猕猴梦中”是猕猴熟睡的比喻。猕猴睡眠多翻身，睡眠若多次扰乱善心，使识间断续不断移动，即称为梦中见。如此睡眠中既有善心、恶心及不确定心。此内睡眠中有佛像顶礼等善业，有杀生等恶业，间中亦有不确定业。因自身无力使心连贯，故难造此善业转续。若有他善恶人辅助则生果报。果报若起，不应言睡眠心如昏迷。睡眠梦中所见，如白昼见日，晨昏皆可见。身体变化明显而正当，如晨日初升可见。能见顺利梦境即所愿，见非顺境则所不欲见。
Ime pana pañca mahāsupine neva lokiyamahājano passati, na mahārājāno, na cakkavattirājāno, na aggasāvakā, na paccekabuddhā, na sammāsambuddhā, eko sabbaññubodhisattoyeva passati. Amhākaṃ pana bodhisatto kadā ime supine passīti? ‘‘Sve buddho bhavissāmī’’ti cātuddasiyaṃ pakkhassa rattivibhāyanakāle passi. Terasiyantipi vadantiyeva. So ime supine disvā uṭṭhāya pallaṅkaṃ ābhuñjitvā nisinno cintesi – ‘‘sace mayā kapilavatthunagare ime supinā diṭṭhā assu, pitu mahārājassa katheyyaṃ. Sace pana me mātā jīveyya, tassā katheyyaṃ. Imasmiṃ kho pana ṭhāne imesaṃ paṭiggāhako nāma natthi, ahameva paṭigaṇhissāmī’’ti. Tato ‘‘idaṃ imassa pubbanimittaṃ idaṃ imassā’’ti sayameva supine paṭiggaṇhitvā uruvelagāme sujātāya dinnaṃ pāyāsaṃ paribhuñjitvā bodhimaṇḍaṃ āruyha bodhiṃ patvā anukkamena jetavane viharanto attano makulabuddhakāle diṭṭhe pañca mahāsupine vitthāretuṃ bhikkhū āmantetvā imaṃ desanaṃ ārabhi.
然而五大睡眠中，非世俗大臣、皇王、佛王、独觉、正觉者及诸弟子，唯有百千万劫通达者始能梦见。我们觉者何时梦见？四十七夜昏分觉时见。常言此时。其梦见后起坐思惟：“若我在咖毕拉瓦图见此，则言于伟大皇王。若吾母在世，则亦言于之。此处无所迎接者，我自当领受。”继即忆及前因后果，自梦中起，与苏迦陀、苏诃多等斋食后，至菩提树下觉悟，以此诸大睡眠梦想为题，召比库宣说。
Tattha mahāpathavīti cakkavāḷagabbhaṃ pūretvā ṭhitā mahāpathavī. Mahāsayanaṃ ahosīti sirisayanaṃ ahosi. Ohitoti ṭhapito. So pana na udakasmiṃyeva ṭhapito ahosi, atha kho pācīnasamuddassa uparūparibhāgena gantvā pācīnacakkavāḷamatthake ṭhapito ahosīti veditabbo. Pacchime samudde dakkhiṇe samuddeti etesupi eseva nayo. Tiriyā nāma tiṇajātīti dabbatiṇaṃ vuccati. Nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosīti naṅgalamattena rattadaṇḍena nābhito uggantvā passantassa passantasseva vidatthimattaṃ ratanamattaṃ byāmamattaṃ yaṭṭhimattaṃ gāvutamattaṃ aḍḍhayojanamattaṃ yojanamattanti evaṃ uggantvā uggantvā anekayojanasahassaṃ nabhaṃ āhacca ṭhitā ahosi. Pādehi ussakkitvāti agganakhato paṭṭhāya pādehi abhiruhitvā. Nānāvaṇṇāti eko nīlavaṇṇo, eko pītavaṇṇo, eko lohitavaṇṇo, eko paṇḍupalāsavaṇṇoti evaṃ nānāvaṇṇā. Setāti paṇḍarā parisuddhā. Mahato mīḷhapabbatassāti tiyojanubbedhassa gūthapabbatassa. Uparūparicaṅkamatīti matthakamatthake caṅkamati . Dīghāyukabuddhā pana tiyojanike mīḷhapabbate anupavisitvā nisinnā viya honti.
那里大地如圆轮孕育成形，谓之大地。大卧处即头卧处。置者即设立。非水中设立，乃南海周边往返设立。后海谓南海。南北海相通。三叶草名梯利耶，谓十二种家畜。由腹升天，立于天顶，以天杖拄地。色彩有蓝、黄、红、紫综合多色。白者纯净。是大米拉山，三十余由旬，深谷积云。上下来往于山间，长寿佛犹如未入大米拉山，坐于其下。此处大卧位如斯。
Evaṃ ettakena ṭhānena pubbanimittāni dassetvā idāni saha pubbanimittehi paṭilābhaṃ dassetuṃ yampi, bhikkhavetiādimāha. Tattha sabbaguṇadāyakattā buddhānaṃ arahattamaggo anuttarā sammāsambodhi nāma. Tasmā yaṃ so cakkavāḷamahāpathaviṃ sirisayanabhūtaṃ addasa, taṃ buddhabhāvassa pubbanimittaṃ. Yaṃ himavantapabbatarājānaṃ bimbohanaṃ addasa, taṃ sabbaññutaññāṇabimbohanassa pubbanimittaṃ. Yaṃ cattāro hatthapāde cakkavāḷamatthake ṭhite addasa, taṃ dhammacakkassa appaṭivattiyabhāve pubbanimittaṃ. Yaṃ attānaṃ uttānakaṃ nipannaṃ addasa, taṃ tīsu bhavesu avakujjānaṃ sattānaṃ uttānamukhabhāvassa pubbanimittaṃ. Yaṃ akkhīni ummīletvā passanto viya ahosi, taṃ dibbacakkhupaṭilābhassa pubbanimittaṃ. Yaṃ yāva bhavaggā ekālokaṃ ahosi, taṃ anāvaraṇañāṇassa pubbanimittaṃ. Sesaṃ pāḷivaseneva veditabbanti.
于是此处显现过去因缘，现为遭遇因缘。佛称：「诸比库，此即佛陀具足诸功德，阿拉汉波罗提木叉，无上正觉之境界。」故见大地如圆轮形的头卧处，即佛陀成佛之过去因缘。见喜马拉雅诸山王，乃通达一切知识之过去因缘。见四足立大地边缘者，为法轮不旋转之过去因缘。见自躯端伏者，乃三界受生众生仰头之过去因缘。若睁眼观其象，乃天眼通现之过去因缘。见至一界单一视者，为不漏慧明之过去因缘。余悉应如烈火净铁般察知。
7. Vassasuttavaṇṇanā第七，《雨经》注释。
§197
197. Sattame nemittāti nimittapāṭhakā. Tejodhātu pakuppatīti mahāaggikkhandho uppajjati. Pāṇinā udakaṃ sampaṭicchitvāti uppannaṃ utusamuṭṭhānaṃ udakaṃ tiyojanasatena hatthena paṭiggahetvā. Pamattā hontīti attano kīḷāya pamattā honti vippavuṭṭhasatino. Tesañhi sakāya ratiyā ‘‘ramāmā’’ti citte uppanne akālepi devo vassati, tadabhāve na vassati. Taṃ sandhāyetaṃ vuttaṃ – ‘‘na kālavassa’’nti. Aṭṭhamanavamāni uttānatthāneva.
197. 第七名为“标志者”。所谓标志者者，即谓火元素激发而起大火团块。以手掌取水以滴洒示意，谓以三由旬水量之水，手执取之。谓其懈怠者，因自心意调戏而实为懈怠昏昧。其于自身身心所生之欢喜，譬如“正在欢娱”之念生起，未到时刻，即使是诸天亦会逗留，时刻既逝，则不复停留。对此故曰“不属于时间逗留”。第八至第九皆为上升式之义。
10. Nissāraṇīyasuttavaṇṇanā第十，《出离经》注释。
§200
200. Dasame nissāraṇīyāti nissaṭā visaññuttā. Dhātuyoti attasuññasabhāvā. Kāmaṃ manasikarototi kāmaṃ manasikarontassa, asubhajjhānato vuṭṭhāya agadaṃ gahetvā visaṃ vīmaṃsanto viya vīmaṃsanatthaṃ kāmābhimukhaṃ cittaṃ pesentassāti attho. Na pakkhandatīti nappavisati. Nappasīdatīti pasādaṃ nāpajjati. Na santiṭṭhatīti nappatiṭṭhahati. Na vimuccatīti na adhimuccati. Yathā pana kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ paṭilīyati patikuṭati pativaṭṭati na saṃpasārīyati, evaṃ paṭilīyati na saṃpasārīyati. Nekkhammaṃ kho panāti idha nekkhammaṃ nāma asubhesu paṭhamajjhānaṃ, tadassa manasikaroto cittaṃ pakkhandati. Tassa taṃ cittanti tassa taṃ asubhajjhānacittaṃ. Sugatanti gocare gatattā suṭṭhu gataṃ. Subhāvitanti ahānabhāgiyattā suṭṭhu bhāvitaṃ. Suvuṭṭhitanti kāmato vuṭṭhitaṃ. Suvimuttanti kāmehi suṭṭhu vimuttaṃ. Kāmapaccayā āsavā nāma kāmahetukā cattāro āsavā. Vighātāti dukkhā. Pariḷāhāti kāmarāgapariḷāhā. Na so taṃ vedanaṃ vediyatīti so taṃ kāmavedanaṃ vighātapariḷāhavedanañca na vediyati. Idamakkhātaṃ kāmānaṃ nissaraṇanti idaṃ asubhajjhānaṃ kāmehi nissaṭattā kāmānaṃ nissaraṇanti akkhātaṃ. Yo pana taṃ jhānaṃ pādakaṃ katvā saṅkhāre sammasanto tatiyamaggaṃ patvā anāgāmiphalena nibbānaṃ disvā ‘‘puna kāmā nāma natthī’’ti jānāti. Tassa cittaṃ accantanissaraṇameva. Sesapadesupi eseva nayo.
200. 第十名为“应舍弃者”，谓已弃绝、已消失者。元素者，指心中空无之性。专注于欲者者，谓念向欲境之心，因不善的禅观起，彼等念起而思量毒害，似乎评议其毒害而生执著，实是将心意转向欲界。谓“不退转”，意即不退失；谓“不安住”，意即不产生安定；谓“不立定”，意即不固守；谓“不出断”，意即非真正断灭。譬如鸡啄食或蹚泥浆于火中，虽掀起翻动、搅乱，然非散布火中之火焰，亦非消散。亦即是说，虽有此扰乱，却不为火焰所融灭消灭。所谓出世者，即于此处指出离第一禅，由于专注于不善禅念，心念中断。此谓“彼为心”。彼即彼不善禅念心。所谓善趣者，谓经达善趣，已至佳处。所谓善修者，谓全天修习善法。所谓善住者，谓顺欲而生。所谓善解脱者，谓于欲得善解脱。因欲而生之烦恼，即为四种烦恼。谓苦难。谓欲著之苦恼。谓彼非为苦感，亦不觉彼为欲苦或烦恼痛苦。此即所说欲之断灭，谓因断除欲而达断灭。彼有禅处设立，作第三禅足，断蕴行谛，修习后，见无往来至果涅槃者，便自知“欲界已没”。其心即为彻底断欲。后诸处亦同理。
Ayaṃ pana viseso – dutiyavāre mettājhānāni byāpādassa nissaraṇaṃ nāma. Tatiyavāre karuṇājhānāni vihiṃsāya nissaraṇaṃ nāma. Catutthavāre arūpajjhānāni rūpānaṃ nissaraṇaṃ nāma. Accantanissaraṇañcettha arahattaphalaṃ yojetabbaṃ. Pañcamavāre sakkāyaṃ manasikarototi suddhasaṅkhāre pariggaṇhitvā arahattaṃ pattassa sukkhavipassakassa phalasamāpattito vuṭṭhāya vīmaṃsanatthaṃ pañcupādānakkhandhābhimukhaṃ cittaṃ pesentassa. Idamakkhātaṃ sakkāyassa nissaraṇanti idaṃ arahattamaggena ca phalena ca nibbānaṃ disvā ṭhitassa bhikkhuno ‘‘puna sakkāyo natthī’’ti uppannaṃ arahattaphalasamāpatticittaṃ sakkāyassa nissaraṇanti akkhātaṃ. Idāni evaṃ sakkāyanissaraṇaṃ nirodhaṃ patvā ṭhitassa khīṇāsavassa vaṇṇaṃ kathento tassa kāmanandīpi nānusetītiādimāha. Tattha nānusetīti na nibbattati. Ananusayāti anibbattiyā. Sesamettha uttānatthamevāti.
此有特别说明。第二次禅为慈心禅，断除嗔恚。第三次禅为悲心禅，除恶意。第四次无色禅断除色界。此彻底断除，即应修学阿拉汉果。第五次禅称“我见心灭”，意谓清净之行蕴已成，阿拉汉得果安住，心起思量，念向五取蕴团块，不住其上。此谓色取蕴舍弃。因见阿拉汉果、涅槃安住，出家尊者知“我色身已无”。此即色取蕴舍弃。现在讲此舍弃、灭断，已得无染者之相。因见此相而说色取蕴等不复有。故曰不复有者无生灭。
Brāhmaṇavaggo pañcamo. · 婆罗门品第五。
Catutthapaṇṇāsakaṃ niṭṭhitaṃ. · 第四五十集终了。
5. Pañcamapaṇṇāsakaṃ
第五十五。