(11) 1. Phāsuvihāravaggo · (11) 1. 安乐住品复注
(11) 1. Phāsuvihāravaggo（十一）1. 安乐住品
1-4. Sārajjasuttādivaṇṇanā1-4. 有惭经等之义注
§101-4
101-4. Tatiyassa paṭhame natthi vattabbaṃ. Dutiye piṇḍapātādiatthāya upasaṅkamituṃ yuttaṭṭhānaṃ gocaro, vesiyā gocaro assāti vesiyāgocaro, mittasanthavavasena upasaṅkamitabbaṭṭhānanti attho. Vesiyā nāma rūpūpajīviniyo, tā mittasanthavavasena na upasaṅkamitabbā samaṇabhāvassa antarāyakarattā, parisuddhāsayassapi garahāhetuto, tasmā dakkhiṇādānavasena satiṃ upaṭṭhapetvā upasaṅkamitabbaṃ. Vidhavā vuccanti matapatikā, pavutthapatikā vā. Thullakumāriyoti mahallikā anividdhā kumāriyo. Paṇḍakāti napuṃsakā. Te hi ussannakilesā avūpasantapariḷāhā lokāmisanissitakathābahulā, tasmā na upasaṅkamitabbā. Bhikkhuniyo nāma ussannabrahmacariyā. Tathā bhikkhūpi. Aññamaññaṃ visabhāgavatthubhāvato santhavavasena upasaṅkamane katipāheneva brahmacariyantarāyo siyā, tasmā na upasaṅkamitabbā, gilānapucchanādivasena upasaṅkamane satokārinā bhavitabbaṃ. Tatiyacatutthāni uttānatthāneva.
第三章第一节无应论事。第二节论乞食等事，谓因缘具足可接近之时与地点，意即居止之地可谓接近之所，亦谓因朋友社群相伴而当亲近之处。所谓居止者，乃依形体而生之活物，因朋友社群之缘故不宜接近，理由是妨碍沙门之清净心愿，且有厌恶之故。故以施予南方财物为因而生起正念，应当亲近之。寡妇亦谓坟土女，或谓新起女。幼童谓未及婚之少女。阉者谓无男子特征者。彼等夫皆心起强烈烦恼，无欲心已退止，常于世间不恋着，多谈俗事，是以不当亲近。比库尼谓失去正净梵行者，比库亦然。相互因为怨恨彼此不和，故以社会因缘衍生梵行障碍者，亦不当亲近。唯因病问苦等事而亲近者，应为善行。第三第四节亦于高处论述。
Sārajjasuttādivaṇṇanā niṭṭhitā. · 有惭经等之义注已毕。
5. Phāsuvihārasuttavaṇṇanā5. 安乐住经之义注
§105
105. Pañcame mettā etassa atthīti mettaṃ, taṃsamuṭṭhānaṃ kāyakammaṃ mettaṃ kāyakammaṃ. Esa nayo sesadvayepi. Āvīti pakāsanaṃ. Pakāsabhāvo cettha yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa sammukhabhāvatoti āha ‘‘sammukhā’’ti. Rahoti appakāsaṃ. Appakāsatā ca yaṃ uddissa taṃ kāyakammaṃ karīyati, tassa apaccakkhabhāvatoti āha ‘‘parammukhā’’ti. Imāni mettakāyakammādīni bhikkhūnaṃ vasena āgatāni tesaṃ seṭṭhaparisabhāvato, gihīsupi labbhantiyeva. Bhikkhūnañhi mettacittena ābhisamācārikapūraṇaṃ mettaṃ kāyakammaṃ nāma . Gihīnaṃ cetiyavandanatthāya bodhivandanatthāya saṅghanimantanatthāya gamanaṃ gāmaṃ piṇḍāya paviṭṭhe bhikkhū disvā paccuggamanaṃ pattappaṭiggahaṇaṃ āsanapaññāpanaṃ anugamananti evamādikaṃ mettaṃ kāyakammaṃ nāma. Bhikkhūnaṃ mettacittena ācārapaññattisikkhāpanaṃ kammaṭṭhānakathanaṃ dhammadesanā tepiṭakampi buddhavacanaṃ mettaṃ vacīkammaṃ nāma. Gihīnaṃ ‘‘cetiyavandanāya gacchāma, bodhivandanāya gacchāma, dhammassavanaṃ karissāma, dīpamālaṃ pupphapūjaṃ karissāma, tīṇi sucaritāni samādāya vattissāma, salākabhattādīni dassāma, vassāvāsikaṃ dassāma, ajja saṅghassa cattāro paccaye dassāma, saṅghaṃ nimantetvā khādanīyādīni saṃvidahatha, āsanāni paññapetha, pānīyaṃ upaṭṭhapetha, saṅghaṃ paccuggantvā ānetha, paññattāsane nisīdāpetha, chandajātā ussāhajātā veyyāvaccaṃ karothā’’tiādikathanakāle mettaṃ vacīkammaṃ nāma. Bhikkhūnaṃ pātova uṭṭhāya sarīrappaṭijagganaṃ katvā cetiyaṅgaṇaṃ gantvā vattādīni katvā vivittasenāsane nisīditvā ‘‘imasmiṃ vihāre bhikkhū sukhī hontu averā abyāpajjā’’ti cintanaṃ mettaṃ manokammaṃ nāma, gihīnaṃ ‘‘ayyā sukhī hontu averā abyāpajjā’’ti cintanaṃ mettaṃ manokammaṃ nāma.
第105节论第五，谓慈心。慈心乃慈爱起用之身业。此身业为两种余业之一。‘显现’谓通达。所谓显现者，是指于所对之境起此身业，此谓现前之意，故谓之“现前身业”。‘隐没’谓不显现。所谓不显现者，是指于所对之境起此身业，彼时并非展现于前，故谓之“后头身业”。这些慈心之身业，由比库习用而来，亦可由在家人受用。实则比库因慈心适法交往而成，其身体行持完全称为慈身业。对在家人而言，为礼敬寺院圣地，礼敬佛塔，听闻正法，献灯花供养，持守善行，募竹薪食物等，皆属于此慈身业。比库亦以此慈心身业为戒律修习、法教说法、依止三藏佛语等口业慈行。为在家人所宣说如‘去礼佛塔，礼敬圣地，听闻法音，献灯花，守戒行，示竹薪等，住夏安居，今当示现四种因缘，奉请僧众，安排食物，布置坐具，备饮水，迎接出席，坐于指定处，依法兴起恭敬与欢喜’等言，此皆称为慈口业。比库即席起身，梳洗整衣，往佛塔处，朝礼止行，随向而坐，心中作‘愿此僧众安乐无嫉妒无恚恨’之慈念，此谓慈心意业。对在家人则作‘愿女士安乐无嫉妒无恚恨’之慈念，亦谓慈心意业。
Tattha navakānaṃ cīvarakammādīsu sahāyabhāvagamanaṃ sammukhā kāyakammaṃ nāma, therānaṃ pana pādadhovanasiñcanabījanadānādibhedampi sabbaṃ sāmīcikammaṃ sammukhā kāyakammaṃ nāma, ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. ‘‘Devatthero tissatthero’’ti vuttaṃ evaṃ paggayhavacanaṃ sammukhā mettaṃ vacīkammaṃ nāma, vihāre asantaṃ pana paṭipucchantassa ‘‘kuhiṃ amhākaṃ devatthero, kuhiṃ amhākaṃ tissatthero, kadā nu kho āgamissatī’’ti evaṃ piyavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. Mettāsinehasiniddhāni pana nayanāni ummīletvā pasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma, ‘‘devatthero tissatthero arogo hotu abyāpajjo’’ti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma. Kāmañcettha mettāsinehasiniddhānaṃ nayanānaṃ ummīlanaṃ, pasannena mukhena olokanañca mettaṃ kāyakammameva. Yassa pana cittassa vasena nayanānaṃ mettāsinehasiniddhatā, mukhassa ca pasannatā, taṃ sandhāya vuttaṃ ‘‘mettaṃ manokammaṃ nāmā’’ti. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.
彼处谓九种衣务等因缘所牵连，前对身业称“现前身业”。长老行脚时洗足、洒水、供种子之礼等诸法亦皆当，称“现前身业”。对于彼二者均难以舍弃之薪柴等，视其为自所难舍，反而援助彼值难舍之物，谓之“后头身业”。如“天长老”“三长老”所说，此为现前慈口业。僧众安居时，若有人发问“我们的天长老在哪里？三长老在哪里？何时方来？”则以慈心悦语回应，此谓后头慈口业。行慈爱憎厌起之眼，面容和悦周知一切谓为现前慈意业。祈愿“三长老健康无恚”，是为后头慈意业。此处谓以慈爱憎厌所生之眼乐舍，面容和悦所看的即是慈身业。心念依止彼眼生之慈乐，面容和悦，故称“慈心意业”。为集定之用，是为于定内所生身口意三业。
Samānasīlataṃgatoti tesu tesu disābhāgesu viharantehi bhikkhūhi saddhiṃ samānasīlataṃ gato. Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā. Diṭṭhīti sammādiṭṭhi. Ariyāti niddosā. Niyyātīti vaṭṭadukkhato nissarati niggacchati. Sayaṃ niyyantīyeva hi taṃsamaṅgipuggalaṃ vaṭṭadukkhato niyyāpetīti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjakassāti attho. Dukkhakkhayāyāti sabbadukkhakkhayatthaṃ. Diṭṭhisāmaññagatoti samānadiṭṭhibhāvaṃ upagato.
谓居住于各方位与比库同住，具共同之纯正戒法；此谓“共成同修戒行”。谓行者彼此皆互为朋友，是彼我俱互相称为朋友。观见谓正见。圣谓无污垢。解脱谓离苦出世。谓自脱者，即此相貌之人，因于苦而得解脱故称“解脱者”。谓师教训者，谓其所遵师命，故称为解。苦灭者，谓诸苦皆已熄灭。见为浅显者，谓所共观察所显之法。
Phāsuvihārasuttavaṇṇanā niṭṭhitā. · 安乐住经之义注已毕。
6-10. Ānandasuttādivaṇṇanā6-10. 阿难经等之义注
§106-110
106-110. Chaṭṭhe adhisīleti nimittatthe bhummaṃ, sīlanimittaṃ na upavadati na nindatīti attho. Attani kamme ca anu anu pekkhati sīlenāti attānupekkhī. Sattamādīni uttānatthāneva.
106-110节谓第六章论持斋与戒律之表象，故意在此处说明持戒之表象不应被攻击或诽谤者。谓于自身行为中审视行为，即称为审视戒律。第七节以后亦于高处论述。
Ānandasuttādivaṇṇanā niṭṭhitā. · 阿难经等之注释已毕。
Phāsuvihāravaggavaṇṇanā niṭṭhitā. · 安乐住品之注释已毕。