2. Balavaggo
2. Balavaggo2. 力品
1. Ananussutasuttavaṇṇanā1. 未曾闻经注释
§11
11. Dutiyassa paṭhame abhijānitvāti abhivisiṭṭhena ñāṇena jānitvā. Aṭṭhahi kāraṇehi tathāgatassāti ‘‘tathā āgatoti tathāgato. Tathā gatoti tathāgato. Tathalakkhaṇaṃ āgatoti tathāgato. Tathadhamme yāthāvato abhisambuddhoti tathāgato. Tathadassitāya tathāgato. Tathāvāditāya tathāgato. Tathākāritāya tathāgato. Abhibhavanaṭṭhena tathāgato’’ti evaṃ vuttehi aṭṭhahi kāraṇehi. Usabhassa idanti āsabhaṃ, seṭṭhaṭṭhānaṃ. Tenāha ‘‘āsabhaṃ ṭhānanti seṭṭhaṭṭhāna’’nti. Parato dassitabalayogena ‘‘dasabaloha’’nti abhītanādaṃ nadati. Brahmacakkanti ettha seṭṭhapariyāyo. Brahmasaddoti āha ‘‘seṭṭhacakka’’nti. Cakkañcetaṃ dhammacakkaṃ adhippetaṃ.
第二讲首句中，「知晓第二义者」指借由深入卓绝的智慧洞察而知晓。所谓八因，是说：“如来者，即是‘如实而至’者。如实前来者，即是如来。如来所至，即是有‘如来标志’者。对此‘如法’的彻底觉察与圆满觉悟，名为如来。此名源自‘真见’、‘真语’、‘真实行’、‘至高无上’四义。”如此所说八因。犊牛称为‘野兽’，其意为‘最佳之处’。故曰‘野兽之地即是最佳之所’。此后借显显力名‘十力’，大声传宣。所谓‘梵轮’，在此意味着‘最高之轮’，故又称‘至尊轮’。此‘轮’即指法轮，即宣说法之至尊轮也。
Ananussutasuttavaṇṇanā niṭṭhitā. · 未曾闻经注释完毕。
3. Saṃkhittasuttavaṇṇanā3. 略说经注释
§13
13. Tatiye kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyattaṃ sātisayaṃ balaṭṭhoti vuttaṃ ‘‘muṭṭhassacce na kampatī’’ti.
第十三条论及与欲法相关联的法中，纵有强劲不动的性质，然其对立面却表现出不动摇的心念力量，故称“真手者不摇”，意指真切的功夫与坚定的力量不易动摇。
Saṃkhittasuttavaṇṇanā niṭṭhitā. · 略说经注释完毕。
4. Vitthatasuttavaṇṇanā4. 广说经注释
§14
14. Catutthe satinepakkenāti satiyā nepakkena, tikkhavisadasūrabhāvenāti attho. Aṭṭhakathāyaṃ pana nepakkaṃ nāma paññāti adhippāyena ‘‘nepakkaṃ vuccati paññā’’ti vuttaṃ. Evaṃ sati añño niddiṭṭho nāma hoti. Satimāti ca iminā savisesā sati gahitāti paratopi ‘‘cirakatampi cirabhāsitampi saritā anussaritā’’ti satikiccameva niddiṭṭhaṃ, na paññākiccaṃ, tasmā satinepakkenāti satiyā nepakkabhāvenāti sakkā viññātuṃ labbhateva. Paccayavisesavasena aññadhammanirapekkho satiyā balavabhāvo. Tathā hi ñāṇavippayuttacittenapi sajjhāyanasammasanāni sambhavanti.
第十四条中“四与正念相对”者，谓正念之分别与示现之精微细腻。注疏中谓“分别”以智慧为根本，称为分别即智慧，故以此区别于其他正念义项。所谓“正念”，经文中以其特殊涵义摄摄住，且他处谓“久远而长久传誦者”为正念功德所显示，非智慧功德。由此可知“四与分别”为正念中分别性的表现。当此条件具备，则正念虽不依赖他法而独立发挥其强大力量。即使是与智慧无关之心识，仍能引发善内观之融会与和合。
Cirakatampīti attanā vā parena vā kāyena cirakataṃ cetiyaṅgaṇavattādimahāvattappaṭipattipūraṇaṃ. Cirabhāsitampīti attanā vā parena vā vācāya cirabhāsitaṃ sakkaccaṃ uddisanauddisāpanadhammāsāraṇadhammadesanāupanisinnakaparikathāanumodanīyādivasena pavattitaṃ vacīkammaṃ. Saritā anussaritāti tasmiṃ kāyena cirakate kāyo nāma kāyaviññatti, cirabhāsite vācā nāma vacīviññatti, tadubhayampi rūpaṃ, taṃsamuṭṭhāpakā cittacetasikā arūpaṃ. Iti ime rūpārūpadhammā evaṃ uppajjitvā evaṃ niruddhāti sarati ceva anussarati ca, satisambojjhaṅgaṃ samuṭṭhāpetīti attho. Bojjhaṅgasamuṭṭhāpikā hi sati idha adhippetā. Tāya satiyā esa sakiṃ saraṇena saritā, punappunaṃ saraṇena anussaritāti veditabbā.
所谓“久远者”，指自身或他人身体之长期留存；例如身体形状等久存称为身体识。所谓“久说者”，指自身或他人口头持续说诵有序，集中，劝导标示教义之语句，为话语识。所谓“忆诵者”，则包括前述身体与语言的色相及无色心意，均能产生持续流转与回忆。因此，色与无色法如此生起又如此止息，或流转或回溯，即正念觉支得以兴起并持续依止。正念即此六种法的持守者，依此持守，是谓正念觉支之成立。正念因此为觉支而安立。
Vitthatasuttavaṇṇanā niṭṭhitā. · 广经义注完毕。
5-10. Daṭṭhabbasuttādivaṇṇanā5-10. 应见经等义注
§15-20
15-20. Pañcame savisayasmiṃyevāti attano attano visaye eva. Lokiyalokuttaradhamme kathetunti lokiyadhamme lokuttaradhamme ca tena tena pavattivisesena kathetuṃ. Catūsu sotāpattiyaṅgesūti sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammappaṭipattīti imesu catūsu sotāpattimaggakāraṇesu. Kāmañca tesu satiādayopi dhammā icchitabbāva tehi vinā tesaṃ asambhavato , tathāpi cettha saddhā visesato kiccakārīti veditabbā. Saddho eva hi sappurise payirupāsati, saddhammaṃ suṇāti, yoniso ca aniccādito manasi karoti, ariyamaggassa ca anudhammaṃ paṭipajjati, tasmā vuttaṃ ‘‘ettha saddhābalaṃ daṭṭhabba’’nti. Iminā nayena sesabalesupi attho daṭṭhabbo.
第十五至二十条谓“唯在自身所缘境界”，意指论及世间与出世间之法时，各自以其特定之表现分别说明。于四种入流圣迹因素中：善人伴侣、正法聆听、善巧思惟、根据法实践，此四为入流之因。各因均须有欲等法随缘，且无此等法则无法成就。然此处强调信心为特别功用，因信得以亲近善人、聆听正法、善思念、实际修习圣道，故曰“此处当观信心之力”。因借此引导，余余功德亦显然可见。
Catūsu sammappadhānesūti catubbidhasammappadhānabhāvanāya. Catūsu satipaṭṭhānesūtiādīsupi eseva nayo. Ettha ca sotāpattiaṅgesu saddhā viya, sammappadhānabhāvanāya vīriyaṃ viya ca satipaṭṭhānabhāvanāya yasmā ‘‘vineyya loke abhijjhādomanassa’’nti (dī. ni. 2.373; ma. ni. 1.106) vacanato pubbabhāge kiccato sati adhikā icchitabbā, evaṃ samādhikammikassa samādhi, ‘‘ariyasaccabhāvanā paññābhāvanā’’ti katvā tattha paññā pubbabhāge adhikā icchitabbāti pākaṭoyamattho. Adhigamakkhaṇe pana samādhipaññānaṃ viya sabbesampi balānaṃ saddhādīnaṃ samatāva icchitabbā. Tathā hi ‘‘ettha saddhābala’’ntiādinā tattha tattha etthaggahaṇaṃ kataṃ.
关于四正勤，即四种正勤修行；以及四念处等，是同一引导原则所在。于入流圣迹四因中，信心如同于四正勤修习中，精进如同于四念处修习中。因《大事经》中云“应调伏心于世间之贪愁”而已说，故此处精勤当以正念相应而更为重要，如同修习禅定。其后由修习圣谛及智慧先执，此意清楚显明。于得证之时，禅定与智慧协同，皆由信心等多种功德平衡而成。因此所谓“此处为信心之力”等语，乃在指示各处皆有此普遍功用之表现。
Idāni saddhādīnaṃ tattha tattha atirekakiccataṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tatridaṃ upamā saṃsandanaṃ – rājapañcamasahāyā viya vimuttiparipācakāni pañca balāni. Nesaṃ kīḷanatthaṃ ekajjhaṃ vīthiotaraṇaṃ viya balānaṃ ekajjhaṃ vipassanāvīthiotaraṇaṃ, sahāyesu paṭhamādīnaṃ yathāsakaṃ geheva vicāraṇā viya saddhādīnaṃ sotāpattiaṅgādīni patvā pubbaṅgamatā. Sahāyesu itaresaṃ tattha tattha tuṇhībhāvo viya sesabalānaṃ tattha tattha tadanvayatā, tassa pubbaṅgamassa balassa kiccānugatā. Na hi tadā tesaṃ sasambhārapathavīādīsu āpādīnaṃ viya kiccaṃ pākaṭaṃ hoti, saddhādīnaṃyeva pana kiccaṃ vibhūtaṃ hutvā tiṭṭhati puretaraṃ tathāpaccayehi cittasantānassa abhisaṅkhatattā. Ettha ca vipassanākammikassa bhāvanā visesato paññuttarāti dassanatthaṃ rājānaṃ nidassanaṃ katvā paññindriyaṃ vuttaṃ. Chaṭṭhādīni suviññeyyāni.
如今，为了清晰辨别信心等诸法各自不同的特殊作用，故而以“宛如……般”等语句作为比喻说出。其中，此比喻乃接合而成，如同王的五位随从一般，这五力因成熟而能导向解脱。它们的作用无非是一端如同渡过一道街巷，另一端如同通过一条观见之路；这些随从中，首先者以恰当程度如同居家中察看一般，落入信心等的圣入道及其诸要素而先行前进。其次者们在此此处则如同寂静状态，其余诸力亦如是，各处相续而起，承接先前诸力的力量而行其应行之事。诚然，那时它们不作诸如集聚、地等之类明显显现的事，唯独对信心等诸法之所作则鲜明明显，安立久远，因缘而成心识相续。由此特别指出修习观见之人的禀性，为了明指，借王之比喻而说，并引念摄五根。第六等五根皆极易理解清晰。
Daṭṭhabbasuttādivaṇṇanā niṭṭhitā. · 应见经等义注完毕。
Balavaggavaṇṇanā niṭṭhitā. · 力品义注完毕。