2. Anusayavaggo · 2. 随眠品义注
2. Anusayavaggo2. 随眠品
3. Kulasuttavaṇṇanā3. 《家经》义疏
§13
13. Dutiyassa tatiye nālanti na yuttaṃ nānucchavikaṃ. Na manāpenāti na manamhi appanakena ākārena nisinnāsanato paccuṭṭhenti, anādarameva dassenti. Santamassa pariguhantīti vijjamānampi deyyadhammaṃ etassa niguhanti paṭicchādenti. Asakkaccaṃ denti no sakkaccanti lūkhaṃ vā hotu paṇītaṃ vā, asahatthā acittīkārena denti, no cittīkārena.
第十三节 第二、第三段中，‘不适宜’是指不当用词，不合时宜。既不应轻慢他人，也不应以心念粗疏、形态不庄重地坐卧，而应端正庄严。‘不尊重’只是表现出不恭敬而已。‘保持安稳’是承认即使存在法，也会守护他、遮盖他。‘有时给予，有时不给予’是指非全部给予；既非让其恶劣，也非一定善良，而是随其心意，用心语词给予，而非仅用言语称呼给予。
4. Puggalasuttavaṇṇanā4. 《人经》义疏
§14
14. Catutthe ubhatobhāgavimuttoti dvīhi bhāgehi vimutto, arūpasamāpattiyā rūpakāyato vimutto, maggena nāmakāyato. So catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā arahattaṃ pattānaṃ catunnaṃ, nirodhā vuṭṭhāya arahattaṃ pattaanāgāmino ca vasena pañcavidho hoti. Pāḷi panettha ‘‘katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā hontī’’ti (pu. pa. 208) evaṃ aṭṭhavimokkhalābhino vasena āgatā.
第十四节 第四段说“二重解脱”指借由两个成分获得解脱：一是借无色界禅，超越色身；二是借于修道中超越名色身。此乃世尊所证四种无色界禅中各个发生，对五蕴的束缚终止，达到阿拉汉果的境界。依此，证得四种无色禅第一禅境的人，凭借对禅定之果的认识灭除烦恼，即属‘二重解脱’者。巴利文在此说：‘所谓何人是二重解脱者？其人身虽触诸果，任其智慧观察，烦恼即灭。’这便是所谓领有八重解脱者。
Paññāya vimuttoti paññāvimutto. So sukkhavipassako, catūhi jhānehi vuṭṭhāya arahattaṃ pattā cattāro cāti imesaṃ vasena pañcavidho hoti. Pāḷi panettha aṭṭhavimokkhapaṭikkhepavaseneva āgatā. Yathāha – ‘‘na heva kho aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo paññāvimutto’’ti.
‘智慧的解脱’即慧解脱者。他是精进止观禅定者，证得第一至第四禅，成就阿拉汉果。以此境界之住处，属于“五种解脱”之类。巴利文此处亦提及‘八重解脱’的观点。正如言：‘不只身身触诸解脱，照慧观察烦恼断灭，此即称作智慧的解脱者。’
Phuṭṭhantaṃ sacchikatoti kāyasakkhī. So jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikaroti. So sotāpattiphalaṭṭhaṃ ādiṃ katvā yāva arahattamaggaṭṭhā chabbidho hoti. Tenāha – ‘‘idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo kāyasakkhī’’ti (pu. pa. 208).
“触证真实”即身体见证。此人初触禅定之入定体验，往后证实涅槃之真实。由此通达初果（入流果）知识起至阿拉汉道共六道。故称：“此人身虽触八重解脱，慧眼明照，某些烦恼已断，是谓身体见证。”
Diṭṭhantaṃ pattoti diṭṭhippatto. Tatridaṃ saṅkhepalakkhaṇaṃ – dukkhā saṅkhārā, sukho nirodhoti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phusitaṃ paññāyāti diṭṭhippatto. Vitthārato pana sopi kāyasakkhī viya chabbidho hoti. Tenevāha – ‘‘idhekacco puggalo ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā paññāya…pe… ayaṃ vuccati puggalo diṭṭhippatto’’ti.
“见证已得”即见解成熟者。此处总结特征有三：苦是行，乐是灭，已知见（即真实见）。此乃见解成熟者，可明了且证实体验，凭慧所觉知。详言之，亦如身体见证，证得八重解脱者。故云：“此人由慧正确了知‘此即苦’，‘此为通向苦灭之道’，此等法理由如来所宣说，内心智慧所照之，以慧所明证而成就，是谓见证已得者。”
Saddhāya vimuttoti saddhāvimutto. Sopi vuttanayeneva chabbidho hoti. Tenāha – ‘‘idhekacco puggalo ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā paññāya…pe… no ca kho yathādiṭṭhippattassa. Ayaṃ vuccati puggalo saddhāvimutto’’ti. Etassa hi saddhāvimuttassa pubbabhāgamaggakkhaṇe saddahantassa viya okappentassa viya adhimuccantassa viya ca kilesakkhayo hoti, diṭṭhippattassa pubbabhāgamaggakkhaṇe kilesacchedakañāṇaṃ adandhaṃ tikhiṇaṃ sūraṃ hutvā vahati. Tasmā yathā nāma nātitikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ na hoti, asi sīghaṃ na vahati, saddo suyyati, balavataro vāyāmo kātabbo hoti, evarūpā saddhāvimuttassa pubbabhāgamaggabhāvanā. Yathā pana sunisitena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, asi sīghaṃ vahati, saddo na suyyati, balavavāyāmakiccaṃ na hoti, evarūpā paññāvimuttassa pubbabhāgamaggabhāvanā veditabbā.
“信解脱”即信解脱者。他也证得八重解脱，如前所述。谓其慧眼观“此即苦”，知“通向苦灭之道”，此为如来所教理，慧明宣说，非如见证者之深入体验。此称信解脱者。此信解脱者于前阶段正逢信解、努力、深入悟入，故烦恼即断。然见证者则在前阶段以断恶知慧深入且锐利如剑。正如砍蕉叶不宜用钝剑，否则难断断口不整；若用利剑则断口整齐，声音铿锵，斩割有力。须知信解脱者前阶段锻炼，正当如钝剑；见证者前阶段修行，锐利如利剑。此义理当明。
Dhammaṃ anussaratīti dhammānusārī. Dhammoti paññā, paññāpubbaṅgamaṃ maggaṃ bhāvetīti attho. Saddhānusārimhipi eseva nayo. Ubhopete sotāpattimaggaṭṭhāyeva. Vuttampi cetaṃ – ‘‘yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo dhammānusārī. Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī’’ti (pu. pa. 208). Ayamettha saṅkhepo, vitthārato panesā ubhatobhāgavimuttādikathā visuddhimagge (visuddhi. 2.771, 889) paññābhāvanādhikāre vuttā. Tasmā tattha vuttanayeneva veditabbāti.
所谓依法者，是指观行法而随顺法者。所谓法者，即智慧，智慧是通向圣道的先行阶段。信随者同理可解。两者都属于入流果之路径。经中亦说：“若有比库，为证入流果真切而修行者，其智慧之根力最为强盛，因而以智慧为本而修习圣道。此人称为依法者。若比库为证入流果真切而修行者，其信心之根力最为强盛，因而以信为本而修习圣道。此人称为依信者。”（《佛遗教经注》208）此处简说，详细释义可参看《净道论》（卷2，771、889）有关智慧培育章。故此处应从所说识别。
5. Udakūpamāsuttavaṇṇanā5. 《水喻经》义疏
§15
15. Pañcame udakūpamāti nimujjanādiākāraṃ gahetvā udakena upamitā. Sakiṃ nimuggoti ekavārameva nimuggo. Ekantakāḷakehīti niyatamicchādiṭṭhiṃ sandhāya vuttaṃ. Ummujjatīti uṭṭhahati. Sādhūti sobhanā bhaddakā. Hāyatiyevāti caṅkavāre āsittaudakaṃ viya parihāyateva . Ummujjitvā vipassati viloketīti uṭṭhahitvā gantabbadisaṃ vipassati viloketi. Pataratīti gantabbadisābhimukho tarati nāma. Paṭigādhappatto hotīti uṭṭhāya viloketvā pataritvā ekasmiṃ ṭhāne patiṭṭhāpatto nāma hoti, tiṭṭhati na punāgacchati. Tiṇṇopāraṅgato thale tiṭṭhatīti sabbakilesoghaṃ taritvā paratīraṃ gantvā nibbānathale patiṭṭhito nāma hoti. Imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ.
第十五，所谓水池，指与沉没相关的状态，以水象征。偶尔沉没称为偶然沉没。所谓专一时间，指以确定的邪见为基础而说。上升谓起身。善者即美好吉祥之义。号哭则如沉入淡水一般被排除在外。上升即起身，观照即观察，谓起身而观察往至之地。穿越彼岸者，谓面向目的地前进。获抵彼岸者，谓起身观察后穿越，在一处安立，止而不复反返。立于对岸，谓渡过了所有烦恼污秽，到达彼岸涅槃而安立。不动者，谓安稳立于彼岸。此经中，曾讲述过循环描述。
6. Aniccānupassīsuttavaṇṇanā6. 《随观无常经》义疏
§16
16. Chaṭṭhe aniccāti evaṃ paññāya pharanto anupassatīti aniccānupassī. Aniccāti evaṃ saññā assāti aniccasaññī. Aniccāti evaṃ ñāṇena paṭisaṃveditā assāti aniccapaṭisaṃvedī. Satatanti sabbakālaṃ. Samitanti yathā purimacittena pacchimacittaṃ samitaṃ samupagataṃ ghaṭṭitaṃ hoti, evaṃ. Abbokiṇṇanti nirantaraṃ aññena cetasā asaṃmissaṃ. Cetasā adhimuccamānoti cittena sanniṭṭhāpayamāno. Paññāya pariyogāhamānoti vipassanāñāṇena anupavisamāno.
第十六，所谓无常者，是指以智慧观察而不偏离，即无常观察者。无常者，所缘的色想显现出无常想。无常者，以智慧相应而觉知即无常觉知者。所谓常，是指诸法常时皆在。所谓度，是如过去心成熟成形象变化，如此不间断地由一心至另一心连绵无绝。所谓俯仰，是指持续不断地由另一心所感知，不间断地保持相续。智慧者不断积累内在觉知，观智无闲断。
Apubbaṃ acarimanti apure apacchā ekakkhaṇeyeva. Idha samasīsī kathito. So catubbidho hoti rogasamasīsī, vedanāsamasīsī, iriyāpathasamasīsī, jīvitasamasīsīti. Tattha yassa aññatarena rogena phuṭṭhassa sato rogavūpasamo ca āsavakkhayo ca ekappahāreneva hoti, ayaṃ rogasamasīsī nāma. Yassa pana aññataraṃ vedanaṃ vedayato vedanāvūpasamo ca āsavakkhayo ca ekappahāreneva hoti, ayaṃ vedanāsamasīsī nāma. Yassa pana ṭhānādīsu iriyāpathesu aññatarasamaṅgino vipassantassa iriyāpathassa pariyosānañca āsavakkhayo ca ekappahāreneva hoti, ayaṃ iriyāpathasamasīsī nāma. Yassa pana upakkamato vā sarasato vā jīvitapariyādānañca āsavakkhayo ca ekappahāreneva hoti, ayaṃ jīvitasamasīsī nāma. Ayamidha adhippeto. Tattha kiñcāpi āsavapariyādānaṃ maggacittena, jīvitapariyādānaṃ cuticittena hotīti ubhinnaṃ ekakkhaṇe sambhavo nāma natthi. Yasmā panassa āsavesu khīṇamattesu paccavekkhaṇavārānantarameva jīvitapariyādānaṃ gacchati, antaraṃ na paññāyati, tasmā evaṃ vuttaṃ.
所谓新旧，是指新与旧之别，瞬间之间。据此，所说有四种类似疾病的同类：疾病同类、感受同类、感官路径同类、生命同类。所谓疾病同类，是指因某一疾病触及而该病痛缓解，烦恼断除仅一次性发生。所谓感受同类，是指感受某种感受后痛苦缓解，烦恼断除仅一次性发生。所谓感官路径同类，是指感官某一处所因感官净行而消除烦恼断除一次性出现。所谓生命同类，是指出发或过渡生命涯限，用生命差别断除烦恼亦为一次性发生。此为统摄。烦恼缘灭与生命缘灭，不可能同时瞬间发生。因烦恼断者在观察期内即断生命缘，二者不相区分，故有此说。
Antarāparinibbāyīti yo pañcasu suddhāvāsesu yattha katthaci uppanno nibbattakkhaṇe vā thokaṃ atikkamitvā vā vemajjhe ṭhatvā vā arahattaṃ pāpuṇāti, tassetaṃ nāmaṃ. Upahaccaparinibbāyīti yo tattheva āyuvemajjhaṃ atikkamitvā arahattaṃ pāpuṇāti. Asaṅkhāraparinibbāyīti yo tesaṃyeva puggalānaṃ asaṅkhāreneva appayogena kilese khepeti. Sasaṅkhāraparinibbāyīti yo sasaṅkhārena sappayogena kilese khepeti. Uddhaṃsoto akaniṭṭhagāmīti yo heṭṭhā catūsu suddhāvāsesu yattha katthaci nibbattitvā tato cuto anupubbena akaniṭṭhe uppajjitvā arahattaṃ pāpuṇāti.
所谓间灭，指于五种净根中，于某时刻越过小涂越境或中涂而得阿拉汉果。所谓期灭，指即于生命中涂限中越过而得阿拉汉。所谓无为灭，指以不和于行者之方式断除烦恼者。所谓有为灭，指以和于行者之方式断除烦恼者。所谓高生低灭，指曾于四净根中于某处得果，继而于低位净根中生起阿拉汉果。
7-9. Dukkhānupassīsuttādivaṇṇanā7-9. 《随观苦经》等义疏
§17-19
17-19. Sattame dukkhānupassīti pīḷanākāraṃ dukkhato anupassanto. Aṭṭhame anattānupassīti avasavattanākāraṃ anattāti anupassanto. Navame sukhānupassīti sukhanti evaṃ ñāṇena anupassanto.
十七至十九，第七，苦观，指以痛苦之形态观察苦；第八，无我观，指以非依止、非循环之形态观察无我；第九，乐观，指以安乐状态依智慧观察为乐相者。
10. Niddasavatthusuttavaṇṇanā10. 《随眠事经》之义疏
§20
20. Dasame niddasavatthūnīti niddasādivatthūni, ‘‘niddaso bhikkhu, nibbīso, nittiṃso, niccattālīso, nippaññāso’’ti evaṃ vacanakāraṇāni. Ayaṃ kira pañho titthiyasamaye uppanno. Titthiyā hi dasavassakāle mataṃ nigaṇṭhaṃ niddasoti vadanti. So kira puna dasavasso na hoti. Na kevalañca dasavasso, navavassopi ekavassopi na hoti. Eteneva nayena vīsativassādikālepi mataṃ nigaṇṭhaṃ ‘‘nibbīso nittiṃso niccattālīso nippaññāso’’ti vadanti. Āyasmā ānando gāme vicaranto taṃ kathaṃ sutvā vihāraṃ gantvā bhagavato ārocesi. Bhagavā āha – ‘‘na idaṃ, ānanda, titthiyānaṃ adhivacanaṃ, mama sāsane khīṇāsavassetaṃ adhivacanaṃ. Khīṇāsavo hi dasavassakāle parinibbuto puna dasavasso na hoti. Na kevalañca dasavassova, navavassopi…pe… ekavassopi. Na kevalañca ekavassova, ekādasamāsikopi…pe… ekamāsikopi ekamuhuttikopi na hotiyeva’’. Kasmā? Puna paṭisandhiyā abhāvā. Nibbīsādīsupi eseva nayo. Iti bhagavā ‘‘mama sāsane khīṇāsavassetaṃ adhivacana’’nti vatvā yehi kāraṇehi niddaso hoti, tāni dassetuṃ imaṃ desanaṃ ārabhi.
第二十节 题为“十年断尽之事”，即断尽等事。所谓“断尽者，比库断尽，灭尽，终息，永息，智慧断尽”，此为此语之因。此疑问，实在外道时期起。外道于十年之期称谓尽断。然十年之后则不复有。非仅十年，即九年、一年亦无。由此理据，乃至二十年期间，亦曰外道“断尽、灭尽、终息、永息、智慧断尽”。具寿阿难，于乡游行，闻此语，即往住所，告知世尊。世尊告言：“此非阿难，外道之说，乃我教中断尽阿拉汉之说。阿拉汉于十年之期已达涅槃，故不复有十年。非仅十年，九年亦无，一年亦无。一年亦无，十一个月...一月...一时亦绝无。何以故？复生断绝。即使‘灭尽等’，亦同此理。”如是世尊称此为“我教中断尽阿拉汉之说”，为了说明何以外道称断尽之因，而宣说此教。
Tattha idhāti imasmiṃ sāsane. Sikkhāsamādāne tibbacchando hotīti sikkhāttayapūraṇe balavacchando hoti. Āyatiñca sikkhāsamādāne avigatapemoti anāgate punadivasādīsupi sikkhāpūraṇe avigatapemeneva samannāgato hoti. Dhammanisantiyāti dhammanisāmanāya. Vipassanāyetaṃ adhivacanaṃ. Icchāvinayeti taṇhāvinaye. Paṭisallāneti ekībhāve. Vīriyārambheti kāyikacetasikassa vīriyassa pūraṇe. Satinepakketi satiyañceva nipakabhāve. Diṭṭhipaṭivedheti maggadassane. Sesaṃ sabbattha uttānamevāti.
在此，即教法中。修学期间有三种欲，谓修学期间三欲力量圆满。未来于修学期间虽未消除忧苦，于未来自日亦同样于修学成就时未消除忧苦而具足。法喜者，谓法之欢喜。观慧者，谓观照之说。渴爱戒者，谓渴爱受戒之义。离散者，谓调伏专一之义。勇猛勤发者，谓身心力量圆满。念慧熟练者，谓念及智慧成熟。见断者，谓对道理之彻见。余者无不皆在上升之中也。
Anusayavaggo dutiyo. · 随眠品第二。