(6) 1. Nīvaraṇavaggo · (6) 1. 盖品义注
(6) 1. Nīvaraṇavaggo（六）一、盖品
1. Āvaraṇasuttavaṇṇanā一、障碍经注释
§51
51. Dutiyassa paṭhame āvaraṇavasena āvaraṇā. Nīvaraṇavasena nīvaraṇā. Ceto ajjhāruhantīti cetaso ajjhāruhā. Vipassanāpaññañca maggapaññañca uppattinivāraṇaṭṭhena dubbalaṃ karontīti paññāya dubbalīkaraṇā. Yā vā etehi saddhiṃ vokiṇṇā paññā uppajjati, taṃ dubbalaṃ karontītipi paññāya dubbalīkaraṇā. Abalāyāti pañcanīvaraṇapariyonaddhattā apagatabalāya. Uttari vā manussadhammā alamariyañāṇadassanavisesanti dasakusalakammapathasaṅkhātā manussadhammā uttari ariyabhāvaṃ kātuṃ samatthaṃ ñāṇadassanavisesaṃ. Hārahārinīti haritabbaṃ harituṃ samatthā. Naṅgalamukhānīti mātikāmukhāni. Tāni hi naṅgalasarikkhakattā naṅgalehi ca khatattā naṅgalamukhānīti vuccanti.
51. 第二，作为第一者遮蔽，称为“障碍”。作为遮碍，称为“覆盖”。所谓心上升，是心的上升。慧与观照两种智慧，因由阻止了道慧的产生而使心弱化，故称智慧的弱化。和这些同时生起的智慧，能使其衰弱的也称作对慧的弱化。所谓无力，是因五种障碍的增强所致，是失去力量。至于更胜的人间法，为了证明无上正觉的特殊见解，有十大善业道所成就的人间法，比这些更胜，是能成就圣者境地、拥有特别智慧见解的。所谓除草者，是能拔除草者。所谓铁犁头，是犁头。此等犁头以铁薄片连成，犁头因以铁片制成，故称为铁犁头。
Evameva khoti ettha sotaṃ viya vipassanāñāṇaṃ daṭṭhabbaṃ, ubhato naṅgalamukhānaṃ vivaraṇakālo viya chasu dvāresu saṃvarassa vissaṭṭhakālo, majjhenadiyā rukkhapāde koṭṭetvā palālatiṇamattikāhi āvaraṇe kate udakassa vikkhittavisaṭabyādiṇṇakālo viya pañcahi nīvaraṇehi pariyonaddhakālo, evaṃ āvaraṇe kate vihatavegassa udakassa tiṇapalālādīni parikaḍḍhitvā samuddaṃ pāpuṇituṃ asamatthakālo viya vipassanāñāṇena sabbākusale viddhaṃsetvā nibbānasāgaraṃ pāpuṇituṃ asamatthakālo veditabbo. Sukkapakkhe vuttavipallāsena yojanā kātabbā. Imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ. Dutiyaṃ uttānatthameva.
正如此处应观察心观智慧，如同听闻一样，两铁犁头之间的空间，犁头六个孔穴象征束缚的放松，树干之根处被树叶覆盖的泥土处作为遮障，水中搅动泥沙的时刻作为五种障碍的强盛，遮掩状态下，必须察觉心欲破障变动的如水中草叶漂浮撒布，心观智慧对此无漏的善法集寂灭大海，亦不能达成通达。自善一方所述反倒不合，须量度。此经中已详述轮回与解脱，第二段含义也是如此。
3. Padhāniyaṅgasuttavaṇṇanā三、精勤支经注释
§53
53. Tatiye padhāniyaṅgānīti padhānaṃ vuccati padahanabhāvo, padhānamassa atthīti padhāniyo, padhāniyassa bhikkhuno aṅgānīti padhāniyaṅgāni. Saddhoti saddhāya samannāgato. Saddhā panesā āgamasaddhā adhigamasaddhā okappanasaddhā pasādasaddhāti catubbidhā. Tattha sabbaññubodhisattānaṃ saddhā, abhinīhārato paṭṭhāya āgatattā āgamasaddhā nāma. Ariyasāvakānaṃ paṭivedhena adhigatattā adhigamasaddhā nāma. Buddho dhammo saṅghoti vutte acalabhāvena okappanaṃ okappanasaddhā nāma. Pasāduppatti pasādasaddhā nāma. Idha okappanasaddhā adhippetā. Bodhinti catumaggañāṇaṃ. Taṃ suppaṭividdhaṃ tathāgatenāti saddahati. Desanāsīsameva cetaṃ, iminā pana aṅgena tīsupi ratanesu saddhā adhippetā. Yassa hi buddhādīsu pasādo balavā, tassa padhānavīriyaṃ ijjhati.
53. 第三，头目四肢称为“根本肢体”，根本肢体之义为主要肢体，属于比库的肢体即为根本肢体。信心，是具足信心的。信心有四种：入家的信心、得法的信心、一致的信心、确实信心。所谓入家的信心，是一切菩萨具足信心、正心诚意奉行所致。圣弟子凭亲证见道得法，名为得法信心。佛、法、僧三宝中以不动心为基础称为一致信心。生起欢喜称为确实信心。此中一致信心为主。所谓觉悟，是四圣谛诸智慧。对此无疑者即称信。对说法者也如是。但于此处此肢信心专注三宝，即佛、法、僧信心为主。佛等所生之欢喜极强，其根本精进必生。
Appābādhoti arogo. Appātaṅkoti niddukkho. Samavepākiniyāti samavipākiniyā. Gahaṇiyāti kammajatejodhātuyā. Nātisītāya nāccuṇhāyāti atisītalaggahaṇiko hi sītabhīruko hoti, accuṇhaggahaṇiko uṇhabhīruko, tesaṃ padhānaṃ na ijjhati, majjhimaggahaṇikassa ijjhati. Tenāha – majjhimāya padhānakkhamāyāti. Yathābhūtaṃattānaṃ āvikattāti yathābhūtaṃ attano aguṇaṃ pakāsetā. Udayatthagāminiyāti udayañca atthañca gantuṃ paricchindituṃ samatthāya. Etena paññāsalakkhaṇapariggāhakaṃ udayabbayañāṇaṃ vuttaṃ. Ariyāyāti parisuddhāya. Nibbedhikāyāti anibbiddhapubbe lobhakkhandhādayo nibbijjhituṃ samatthāya. Sammā dukkhakkhayagāminiyāti tadaṅgavasena kilesānaṃ pahīnattā yaṃ dukkhaṃ khīyati, tassa dukkhassa khayagāminiyā. Iti sabbehipi imehi padehi vipassanāpaññāva kathitā. Duppaññassa hi padhānaṃ na ijjhati.
所谓无病，是无病贼。所谓无忧，是无病苦。所谓共同成熟，是同等成熟。所谓深入者，是业力种子的能力。若过于寒冷或炽热，寒者恐惧寒冷，热者恐惧酷热，故不生根本业。只生于其中和缓者。故称易于中道根本。所谓实相显现，是如实显露自己的优劣。所谓能起能灭，能生能去，指能起灭之智。因之贤者称之为起灭智。所谓圣者，谓具净之道。所谓涅槃，谓在未入灭前能破贪等烦恼者。谓正向苦灭去之道。由此种种词句显的是观慧智慧。无慧者根本难生。
4. Samayasuttavaṇṇanā四、时机经注释
§54
54. Catutthe padhānāyāti vīriyakaraṇatthāya. Na sukaraṃ uñchena paggahena yāpetunti na sakkā hoti pattaṃ gahetvā uñchācariyāya yāpetuṃ. Imasmimpi sutte vaṭṭavivaṭṭameva kathitaṃ.
54. 第四，与根本肢体力量有关。非用指尖可轻易抬起，也不可能执衣而用指尖做持行事。此经中已详细论述此事。
5. Mātāputtasuttavaṇṇanā五、母子经注释
§55
55. Pañcame pariyādāya tiṭṭhatīti pariyādiyitvā gahetvā khepetvā tiṭṭhati. Ugghātitāti uddhumātā.
55. 第五，持系指收拾，收拾后安住，称为“安住”。所谓破除，是指拆除。
Asihatthenāti sīsacchedanatthāya asiṃ ādāya āgatenāpi. Pisācenāti khādituṃ āgatayakkhenāpi. Āsīdeti ghaṭṭeyya. Mañjunāti mudukena. Kāmoghavuḷhānanti kāmoghena vuḷhānaṃ kaḍḍhitānaṃ. Kālaṃgati bhavābhavanti vaṭṭakālaṃ gatiñca punappunabbhave ca. Purakkhatāti purecārikā purato gatāyeva. Ye ca kāme pariññāyāti ye paṇḍitā duvidhepi kāme tīhi pariññāhi parijānitvā. Caranti akutobhayāti khīṇāsavānaṃ kutoci bhayaṃ nāma natthi, tasmā te akutobhayā hutvā caranti. Pāraṅgatāti pāraṃ vuccati nibbānaṃ, taṃ upagatā, sacchikatvā ṭhitāti attho. Āsavakkhayanti arahattaṃ. Imasmiṃ sutte vaṭṭameva kathetvā gāthāsu vaṭṭavivaṭṭaṃ kathitaṃ.
「Asihatthena」者，谓除颅骨之用缘。虽带剑杖而来，仍有斩颅之义。所谓「Pisācenāti」，即使是魔鬼，亦有咬啮之意。至于「Āsīdeti」，指装满器皿。「Mañjunāti」意为软弱。所谓「Kāmoghavuḷhānanti」，乃由欲念所侵扰、欲念所割裂者。时节流转，因缘感而生死轮回周期，又复不断生灭。所谓「Purakkhatāti」，是指先行者，往昔之行为前行。所谓「Ye ca kāme pariññāyāti」，谓圣智者对三界欲乐，虽二分或三分认知其分别，然均能通达究竟真理。称之「Caranti akutobhayāti」，谓无有恐怖者，即断除烦恼者无任何畏惧，故以无畏之心而行。所谓「Pāraṅgatāti」，即谓涅槃之彼岸，已达彼岸且真实证得之意。称「Āsavakkhayanti」者，即烦恼熄灭为阿拉汉果。此经中以此法说轮转，轮转即过去今未来之流转，共以偈文详述轮转之理。
6. Upajjhāyasuttavaṇṇanā六、亲教师经注释
§56
56. Chaṭṭhe madhurakajātoti sañjātagarubhāvo. Disā ca me na pakkhāyantīti catasso disā ca anudisā ca mayhaṃ na upaṭṭhahantīti vadati. Dhammā ca maṃ nappaṭibhantīti samathavipassanādhammāpi me na upaṭṭhahanti. Anabhirato ca brahmacariyaṃ carāmīti ukkaṇṭhito hutvā brahmacariyavāsaṃ vasāmi. Yena bhagavā tenupasaṅkamīti tassa kathaṃ sutvā ‘‘buddhaveneyyapuggalo aya’’nti taṃ kāraṇaṃ bhagavato ārocetuṃ upasaṅkami. Avipassakassa kusalānaṃ dhammānanti kusaladhamme avipassantassa, anesantassa agavesantassāti attho. Bodhipakkhiyānaṃ dhammānanti satipaṭṭhānādīnaṃ sattatiṃsadhammānaṃ.
56. 第六经中，「生起了沉重感」者，谓已生起了深重的[Pali: garubhāva]沉重之感。「诸方不现于我前」，谓四方与四隅皆不呈现于我前。「诸法不现起于我」，谓止观之法亦不现起于我前。「我不乐于梵行生活」，谓我已生厌离，而住于梵行之居。「往世尊之处」，谓听闻了他的话，（世尊）知此乃「可被佛所化导之人」，遂前往禀告世尊此一缘由。「对于不观察善法者」，谓对于不观察、不寻求、不探求善法者，此乃其义。「觉支诸法」，谓念处等三十七法。
7. Abhiṇhapaccavekkhitabbaṭhānasuttavaṇṇanā七、常应省察处经注释
§57
57. Sattame jarādhammomhīti jarāsabhāvo amhi. Jaraṃ anatītoti jaraṃ anatikkanto, antojarāya eva carāmi. Sesapadesupi eseva nayo. Kammassakotiādīsu kammaṃ mayhaṃ sakaṃ attano santakanti kammassako amhi. Kammassa dāyādoti kammadāyādo, kammaṃ mayhaṃ dāyajjaṃ santakanti attho. Kammaṃ mayhaṃ yoni kāraṇanti kammayoni. Kammaṃ mayhaṃ bandhūti kammabandhu, kammañātakoti attho. Kammaṃ mayhaṃ paṭisaraṇaṃ patiṭṭhāti kammapaṭisaraṇo. Tassa dāyādo bhavissāmīti tassa kammassa dāyādo tena dinnaphalapaṭiggāhako bhavissāmīti attho. Yobbanamadoti yobbanaṃ ārabbha uppannamado. Sesesupi eseva nayo. Maggo sañjāyatīti lokuttaramaggo sañjāyati. Saṃyojanāni sabbaso pahīyantīti dasa saṃyojanāni sabbaso pahīyanti. Anusayā byantīhontīti satta anusayā vigatantā paricchinnā parivaṭumā honti. Evamettha heṭṭhā pañcasu ṭhānesu vipassanā kathitā, imesu pañcasu lokuttaramaggo.
57. 第七经中，「我乃具有老法者」，谓我具有衰老之自性。「未曾超越老」，谓未曾超越衰老，我仍处于老之中而行。其余诸句亦同此理。于「业为我所有」等句中：「业为我所有」，谓业是我自己所拥有之物，故「业是我之所有者」。「业之继承者」，谓继承业者，义谓业是我所继承之财产。「业为我之根源」，谓业是我之起因。「业为我之亲属」，谓业是我之亲族。「业为我之归依处」，谓业是我之依止所在。「我将成为彼之继承者」，义谓我将成为彼业之继承者，即领受彼业所给予之果报者。「青春之骄慢」，谓依青春而生起之骄慢。其余亦同此理。「道得以生起」，谓出世间道得以生起。「诸结被彻底断除」，谓十结被彻底断除。「诸随眠得以消尽」，谓七随眠得以离去、穷尽、断截、圆满断除。如是，在此文中，前五处所说者为观，后五处所说者为出世间道。
Idāni gāthāhi kūṭaṃ gaṇhanto byādhidhammātiādimāha. Tattha ñatvā dhammaṃ nirūpadhinti upadhirahitaṃ arahattamaggaṃ ñatvā. Sabbe made abhibhosmīti sabbe ime tayopi made adhibhaviṃ, atikkamma ṭhitosmīti attho. Nekkhammaṃ daṭṭhu khematoti pabbajjaṃ khemato disvā. Tassa me ahu ussāho, nibbānaṃ abhipassatoti tassa mayhaṃ nibbānaṃ abhipassantassa vāyāmo ahosi. Anivatti bhavissāmīti pabbajjato anivattiko bhavissāmi, brahmacariyavāsato anivattiko, sabbaññutaññāṇato anivattiko bhavissāmi. Brahmacariyaparāyaṇoti maggabrahmacariyaparāyaṇo. Iminā lokuttaro aṭṭhaṅgiko maggo kathitoti.
此处引用诗句斗拱，彰显诸病法等。经历法义理解，辨清，得知无碍之阿拉汉道。『Sabbe made abhibhosmīti』谓所身体诸渴爱已克服，超越束缚，可坚定立足。『Nekkhammaṃ daṭṭhu khematoti』即见出家为安稳之处，然后发奋求证涅槃。立誓必不回转，持续修学梵行，通达一切知见。所谓『Brahmacariyaparāyaṇoti』即专注修持圣道。此处论述并宣说此世间超越之八正道。
8. Licchavikumārakasuttavaṇṇanā八、离车童子经注释
§58
58. Aṭṭhame sajjāni dhanūnīti sajiyāni āropitadhanūni. Addasūti addasaṃsu. Bhavissanti vajjīti vaḍḍhissanti vajjirājāno. Apānubhāti avaḍḍhinissitā mānathaddhā. Pacchāliyaṃ khipantīti pacchato gantvā piṭṭhiṃ pādena paharanti. Raṭṭhikassātiādīsu raṭṭhaṃ bhuñjatīti raṭṭhiko. Pitarā dattaṃ sāpateyyaṃ bhuñjatīti pettaniko. Senāya pati jeṭṭhakoti senāpatiko. Gāmagāmaṇikassāti gāmānaṃ gāmaṇikassa, gāmasāmikassāti attho. Pūgagāmaṇikassāti gaṇajeṭṭhakassa. Kulesūti tesu tesu kulesu. Paccekādhipaccaṃ kārentīti paccekaṃ jeṭṭhakaṭṭhānaṃ kārenti. Kalyāṇena manasā anukampantīti sundarena cittena anuggaṇhanti. Khettakammantasāmantasabyohāreti ye ca attano khettakammantānaṃ sāmantā anantarakkhettasāmino, te ca rajjudaṇḍehi bhūmippamāṇaggāhake sabbohāre ca. Balipaṭiggāhikādevatāti kulappaveṇiyā āgatā ārakkhadevatā. Sakkarotīti tā devatā aggayāgubhattādīhi sakkaroti.
58. 第八经中，「已备之弓」，谓已上弦张满之弓。「他们看见了」，谓他们看见了。「跋耆诸王将兴盛」，谓跋耆族诸王将增长壮大。「不衰退者」，谓依附于不衰退而憍慢坚强者。「从后踢其背」，谓走到其身后，以脚踢其背部。于「国政官员」等句中：「享用国政者」，谓国政官员。「享用父所赐予之财产者」，谓家传官员。「统领军队之长者」，谓军事将领。「村落之村长」，谓诸村之管理者，义即村之主人。「聚会之首领」，谓集会中之长老。「于诸家族中」，谓于各个家族之中。「各自行使统治权」，谓各自担任首要职位。「以善意慈悲关怀」，谓以美好之心给予护持。「田地作业邻近交涉」，谓与自己田地作业相邻之邻近田主，以及持绳杖量地取费之人与一切交涉。「受供之守护天」，谓依家族传承而来之守护天神。「恭敬供养彼等天神」，谓以上好稀粥、米饭等恭敬供养彼等天神。
Kiccakaroti uppannānaṃ kiccānaṃ kārako. Ye cassa anujīvinoti ye ca etaṃ upanissāya jīvanti. Ubhinnañceva atthāyāti ubhinnampi hitatthāya paṭipanno hotīti attho. Pubbapetānanti paralokagatānaṃ. Diṭṭhe dhamme ca jīvatanti ye ca diṭṭhe dhamme jīvanti. Iti padadvayenāpi atītapaccuppanne ñātayo dasseti. Vittisañjananoti tuṭṭhijanano. Gharamāvasanti gharāvāsaṃ vasanto. Pujjo hoti pasaṃsiyoti pūjetabbo ca pasaṃsitabbo ca hotīti.
「承担应尽之事务」，谓承担所生起之各项职责者。「凡依附他而生活者」，谓凡依托此人为所缘而生活者。「为两者之利益」，义谓为两者之利益而行。「已逝之先祖」，谓已往生他界者。「于现法中生活者」，谓于现法中生活之亲属。如是，以此两句亦揭示过去与现在之亲族。「使之充满喜悦者」，谓令生喜悦者。「居家生活者」，谓住于居家生活之人。「应受恭敬且应受称赞」，谓应当被恭敬且应当被称赞。
9-10. Vuḍḍhapabbajitasuttadvayavaṇṇanā九至十、老年出家者二经注释
§59-60
59-60. Navame nipuṇoti saṇho sukhumakāraṇaññū. Ākappasampannoti samaṇākappena sampanno. Dasame padakkhiṇaggāhīti dinnovādaṃ padakkhiṇato gaṇhanto. Sesaṃ sabbattha uttānamevāti.
第五十九至六十句。第九句「精妙」者，谓法义精微细密、善巧圆融的本质。第十句「具备决定权」者，即具足严行、坚定不移的沙门坚固之相。第十一句「持转法轮」者，是指转法轮的弘誓立论。末句「遍及诸处皆显高远」者，谓最终教法无所不在，无上崇高显现于一切处所。
Nīvaraṇavaggo paṭhamo. · 盖品第一。