(15) 5. Tikaṇḍakīvaggo · (15) 5. 提咖恩达基品复注
(15) 5. Tikaṇḍakīvaggo（15）5. 提咖恩达基品
1. Avajānātisuttavaṇṇanā1. 轻蔑经注释
§141
141. Pañcamassa paṭhame datvā avajānātīti ettha eko bhikkhu mahāpuñño catupaccayalābhī hoti, so cīvarādīni labhitvā aññaṃ appapuññaṃ āpucchati. Sopi tasmiṃ punappunaṃ āpucchantepi gaṇhātiyeva. Athassa itaro thokaṃ kupito hutvā maṅkubhāvaṃ uppādetukāmo vadati ‘‘ayaṃ attano dhammatāya cīvarādīni na labhati, amhe nissāya labhatī’’ti. Evampi datvā avajānāti nāma. Eko pana ekena saddhiṃ dve tīṇi vassāni vasanto pubbe taṃ puggalaṃ garuṃ katvā gacchante gacchante kāle cittīkāraṃ na karoti, āsananisinnaṭṭhānampi na gacchati. Ayampi puggalo saṃvāsena avajānāti nāma. Ādheyyamukhoti ādito dheyyamukho, paṭhamavacanasmiṃyeva ṭhapitamukhoti attho. Tatthāyaṃ nayo – eko puggalo sāruppaṃyeva bhikkhuṃ ‘‘asāruppo eso’’ti katheti. Taṃ sutvā esa niṭṭhaṃ gacchati, puna aññena sabhāgena bhikkhunā ‘‘sāruppo aya’’nti vuttepi tassa vacanaṃ na gaṇhāti. Asukena nāma ‘‘asāruppo aya’’nti amhākaṃ kathitanti purimabhikkhunova kathaṃ gaṇhāti. Aparopissa dussīlaṃ ‘‘sīlavā’’ti katheti. Tassa vacanaṃ saddahitvā puna aññena ‘‘asāruppo eso bhikkhu, nāyaṃ tumhākaṃ santikaṃ upasaṅkamituṃ yutto’’ti vuttepi tassa vacanaṃ aggahetvā purimaṃyeva kathaṃ gaṇhāti. Aparo vaṇṇampi kathitaṃ gaṇhāti, avaṇṇampi kathitaṃ gaṇhātiyeva. Ayampi ādheyyamukhoyeva nāma ādhātabbamukho, yaṃ yaṃ suṇāti, tattha tattha ṭhapitamukhoti attho.
第五之一：先给予，乃为轻慢，谓此处有一比库，具大功德，能得四种助缘，彼比库得受比库衣等法后，复问他人赐予功德多寡。彼即反复问询，随即接受。彼人中又有他人愤恨不平而生嗔恚，欲激起纷争，语曰：「此人于自身法身所得衣法衣等不符实，乃依我等而得。」如是给予，名为轻慢。又有一人，同住之中共处共住三年，尊敬彼人，同行往返，未曾责备他人，也不去占据他人所坐的地方。此人亦谓同处轻慢。所谓「建立之口」，于初语中所立者，即此意。例如一人见似理当之比库，谓之「不理当者」，听闻即离去。又听另一部分比库言：「此乃理当者。」此言彼不接受。由不乐意故言「不理当者」来批判我们，如同先前比库所言如何，彼不理睬。又言恶行之人称为具戒者。彼听其言后，又复被人称呼为「不理当之比库，不适于你们前往」，彼亦不接受，仍依旧听从先前某人之说。另一者说着美言亦受听，恶言亦受听，如此皆属「建立之口」，谓听闻处所即为所立之口义。
Loloti saddhādīnaṃ ittarakālappatitattā assaddhiyādīhi lulitabhāvena lolo. Ittarabhattītiādīsu punappunaṃ bhajanena saddhāva bhattipemaṃ. Saddhāpemampi gehassitapemampi vaṭṭati, pasādo saddhāpasādo. Evaṃ puggalo lolo hotīti evaṃ ittarasaddhāditāya puggalo lolo nāma hoti. Haliddirāgo viya, thusarāsimhi koṭṭitakhānuko viya, assapiṭṭhiyaṃ ṭhapitakumbhaṇḍaṃ viya ca anibaddhaṭṭhāne muhuttena kuppati. Mando momūhoti aññāṇabhāvena mando, avisayatāya momūho, mahāmūḷhoti attho.
第二：对于各种所爱之物如信心等持久不定者，因缺乏信心等而易动摇，谓之摇撼。对于各种曾经反复受持，如信心及对受持之爱的多寡，亦如振幅摇动。信心之爱及家庭亲爱亦当如此理解，信心之所安则内心宁适。如此人谓之摇撼者。譬如姜黄之色欲，或棉花中夹杂尘埃之状，如不定处的脏物会被偶然激动。愚昧者即以无明心境称之为愚痴，心不向正法，故为大愚痴。
Avajānātisuttavaṇṇanā niṭṭhitā. · 轻蔑经注释完毕。
2-3. Ārabhatisuttādivaṇṇanā2-3. 勤奋经等注释
§142-3
142-3. Dutiye ārabhatīti ettha ārambha-saddo kammakiriyahiṃsanavīriyakopanāpattivītikkamesu vattati. Tathā hesa ‘‘yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā’’ti (su. ni. 749) kamme āgato. ‘‘Mahārambhā mahāyaññā, na te honti mahapphalā’’ti (saṃ. ni. 1.120; a. ni. 4.39) kiriyāya. ‘‘Samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhantī’’ti (ma. ni. 2.51) hiṃsane. ‘‘Ārambhatha nikkhamatha, yuñjatha buddhasāsane’’ti (saṃ. ni. 1.185; netti. 29; peṭako. 38; mi. pa. 5.1.4) vīriye. ‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hotī’’ti (dī. ni. 1.10, 195; ma. ni. 1.293) kopane. ‘‘Ārabhati ca vippaṭisārī ca hotī’’ti (a. ni. 5.142; pu. pa. 191) ayaṃ pana āpattivītikkame āgato, tasmā āpattivītikkamavasena ārabhati ceva, tappaccayā ca vippaṭisārī hotīti ayamettha attho. Yathābhūtaṃ nappajānātīti anadhigatattā yathāsabhāvato na jānāti. Yatthassāti yasmiṃ assa, yaṃ ṭhānaṃ patvā etassa puggalassa uppannā pāpakā akusalā dhammā aparisesā nirujjhantīti attho. Kiṃ pana patvā te nirujjhantīti? Arahattamaggaṃ, phalappattassa pana niruddhā nāma honti. Evaṃ santepi idha maggakiccavasena pana phalameva vuttanti veditabbaṃ.
第142至143节：第二为起始，即起始之语用于指称行为中损害、精力耗竭、嗔恨与过失等；例如「一切苦果皆由初起因缘而生。」[参照文献]「大起重要大祭祀，非具大果报。」[参照文献]「为萨玛那果德玛所杀。」[参照文献]「应起且出，勤修佛法。」[参照文献]「种族之始，善缘断除。」[参照文献]「起而不善，互为违逆。」[参照文献]此语皆用以标示行为失误与过失，故起始兼具过失之意。所谓「如实不知」者，即未得实证，或因自身所处之缘分所在，尚不能智慧通达本质；「于所在处」意指处于某地之后，遂致该人恶不善行随之悉数断除，然此断除为阿拉汉道之断除，果相不被障碍。即便如此，当前依修习道路之义务，唯有果报曰当知。
Ārabhatī na vippaṭisārī hotīti āpattiṃ āpajjati, taṃ panesa desetuṃ sabhāgapuggalaṃ pariyesati, tasmā na vippaṭisārī hoti. Na ārabhati vippaṭisārī hotīti āpattiṃ na āpajjati, vinayapaññattiyaṃ pana akovidattā anāpattiyā āpattisaññī hutvā vippaṭisārī hotīti evamettha attho daṭṭhabbo. ‘‘Na ārabhati na vippaṭisārī hotī’’ti yo vutto, kataro so puggalo? Ossaṭṭhavīriyapuggalo. So hi ‘‘kiṃ me imasmiṃ kāle parinibbānena, anāgate metteyyasammāsambuddhakāle parinibbāyissāmī’’ti visuddhasīlopi paṭipattiṃ na pūreti. So hi ‘‘kimatthaṃ āyasmā pamatto viharati, puthujjanassa nāma gati anibaddhā, tasmā hi metteyyasammāsambuddhassa sammukhībhāvaṃ labheyyāsi, arahattatthāya vipassanaṃ bhāvehī’’ti ovaditabbova.
若起而非违逆，则为犯过，彼会寻觅同参者传播，因此不成违逆。若不起而成违逆，则不犯过。依律规范内未洞察故，不生过失心，反而获违逆名，意即此义。若有人言「既不起亦非违逆」者，此何人？乃声闻毅力者。此人语「以我今时将于未来正觉时证般涅槃」，但虽持清净戒行却未圆满，故教授曰：「阿阇世尊者，汝何以懈怠堕落？今生人无定所，然汝当作观修慧，以成阿拉汉果。」
Sādhūti āyācanatthe nipāto. Idaṃ vuttaṃ hoti – yāva aparaddhaṃ vata āyasmatā, evaṃ santepi mayaṃ āyasmantaṃ yācāma, desetabbayuttakassa desanāya, vuṭṭhātabbayuttakassa vuṭṭhānena, āvikātabbayuttakassa āvikiriyāya ārambhaje āsave pahāya suddhante ṭhitabhāvapaccavekkhaṇena vippaṭisāraje āsave paṭivinodetvā nīharitvā vipassanācittañceva vipassanāpaññañca vaḍḍhetūti. Amunā pañcamena puggalenāti etena pañcamena khīṇāsavapuggalena. Samasamo bhavissatīti lokuttaraguṇehi samabhāveneva samo bhavissatīti evaṃ khīṇāsavena ovaditabboti attho. Tatiyaṃ uttānameva.
「善哉」为礼辞。此言谓至今为止阿阇世者，虽如是，我们仍请教此具寿，当其具足宣说之令，入正行起并对误灭、断灭习气行持清净之内观思维，发扬正智正见，遂获殊胜进展。此五人即是与此五人同等，谓已断息烦恼之者。于世间彼此平等，以出世间资质等相而言亦同；此乃劝进断尽烦恼者之义。第三乃赞扬。
Ārabhatisuttādivaṇṇanā niṭṭhitā. · 勤奋经等注释完毕。
4-6. Tikaṇḍakīsuttādivaṇṇanā4-6. 提咖恩达基经等注释
§144-6
144-6. Catutthe paṭikūleti amanuññe aniṭṭhe. Appaṭikūlasaññīti iṭṭhākāreneva pavattacitto. Iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati upaneti pavatteti. Aniṭṭhasmiṃ vatthusminti aniṭṭhe sattasaññite ārammaṇe. Mettāya vā pharatīti mettaṃ hitesitaṃ upasaṃharanto sabbatthakameva vā tattha pharati. Dhātuto vā upasaṃharatīti dhammasabhāvacintanena dhātuto paccavekkhaṇāya dhātumanasikāraṃ vā tattha pavatteti. Tadubhayaṃ abhinivajjetvāti sabhāvato ānubhāvato ca upatiṭṭhantaṃ ārammaṇe paṭikūlabhāvaṃ appaṭikūlabhāvañcāti taṃ ubhayaṃ pahāya aggahetvā, sabbasmiṃ pana tasmiṃ majjhatto hutvāti vuttaṃ hoti. Majjhatto hutvā viharitukāmo pana kiṃ karotīti? Iṭṭhāniṭṭhesu āpāthaṃ gatesu neva somanassito hoti, na domanassito hoti. Upekkhako vihareyyāti iṭṭhe arajjanto aniṭṭhe adussanto yathā aññe asamapekkhanena mohaṃ uppādenti, evaṃ anuppādento chasu ārammaṇesu chaḷaṅgupekkhāya upekkhako vihareyya. Tenevāha ‘‘chaḷaṅgupekkhāvasena pañcamo’’ti. Iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanalakkhaṇāya chasu dvāresu pavattanato ‘‘chaḷaṅgupekkhā’’ti laddhanāmāya tatramajjhattupekkhāya vasena pañcamo vāro vuttoti attho. Pañcamaṃ chaṭṭhañca uttānameva.
第144至146节：第四为抗拒，即不肯接受且嫌弃不悦。所谓小抗拒，是因缘于喜欢的事物而心生觊觎。于所喜欢事、处所中起蔓延；于无常事亦作于追求、依止及发生。于不喜欢事及其起因及佐缘则为反感。以慈心作用即是利他之心，追随无分别烦恼，故蔓延于一切现法。于诸法界及其观照，则为观法界思惟，提升内心觉察。若两者俱起，则依自然与本性与体验而生喜乐与讨厌。舍此二者成修，即舍捨抗拒与非抗拒。若居中而住，则谓中立。彼欲居中而行者，何所为也？谓于喜恶及逆境不起喜不起忧，亦不忧不喜。若于所喜事未得便利则不乐，所恶事未得胜解亦不忧。应于六境法中无偏不执而以自然观照，称之为「六轻安观」。于所喜欢与不喜欢及六种境法上恶道之入门及愚痴之标记以六门理智作用而修习，于其中间持乐观安心者，名第五。第五亦为第六上文所赞。
Tikaṇḍakīsuttādivaṇṇanā niṭṭhitā. · 《帝甘达基经》等的注释已经结束。
7-10. Asappurisadānasuttādivaṇṇanā七至十、《非善士布施经》等的注释。
§147-150
147-150. Sattame asakkaccanti anādaraṃ katvā. Deyyadhammassa asakkaccakaraṇaṃ nāma asampannaṃ karotīti āha ‘‘na sakkaritvā suciṃ katvā detī’’ti, uttaṇḍulādidosavirahitaṃ sucisampannaṃ katvā na detīti attho. Acittīkatvāti na citte katvā, na pūjetvāti attho. Pūjento hi pūjetabbavatthuṃ citte ṭhapeti, na tato bahi karoti. Cittaṃ vā acchariyaṃ katvā paṭipattivikaraṇaṃ sambhāvanakiriyā, tappaṭikkhepato acittīkaraṇaṃ asambhāvanakiriyā. Agāravena detīti puggale agaruṃ karonto nisīdanaṭṭhāne asammajjitvā yattha vā tattha vā nisīdāpetvā yaṃ vā taṃ vā ādhārakaṃ ṭhapetvā dānaṃ deti. Asahatthāti na attano hatthena deti, dāsakammakarodīhi dāpeti. Apaviddhaṃ detīti antarā apaviddhaṃ vicchedaṃ katvā deti. Tenāha ‘‘na nirantaraṃ detī’’ti. Atha vā apaviddhaṃ detīti ucchiṭṭhādichaḍḍanīyadhammaṃ viya avakkhittakaṃ katvā deti. Tenāha ‘‘chaḍḍetukāmo viya detī’’ti. ‘‘Addhā imassa dānassa phalameva āgacchatī’’ti evaṃ yassa kammassakatādiṭṭhi atthi, so āgamanadiṭṭhiko, ayaṃ pana na tādisoti anāgamanadiṭṭhiko. Tenāha ‘‘katassa nāma phalaṃ āgamissatī’’tiādi. Aṭṭhamādīsu natthi vattabbaṃ.
147-150节。第七种「不与施」者，是指轻慢施法。所谓对施法的轻慢，谓未具足施法之理，故说『未能施与清净之物』。其意在于虽已除绝恶习，不染污秽，已成清净之施而不予施。所谓无心，是指未生恭敬之心，未以心供养。供养者，心应安住于所应供养之物，而非从心外施与。若心产生惊异，或行为违背修行法门，则称为无心行施。所谓无尊敬施者，是曰以卑劣态度对待施与对象，譬如作施时未端正坐于所当坐之处，或所施供养物无定所安置，随意放置，仍施以布施。所谓无自手施，是指非亲自以自身之手施与，而因使役奴婢为之。所谓不间断施，是指出施不间断，连续不断。谓以割裂断绝之法布施，故说「不常施」。再者，不间断施者，如去除丧失之行为，似于可丢弃物布施，经常施与。故说「欲弃之施」。谓施之果报唯惟此生得受者，此为有业相之见，谓此生果报相随者，称为「有来见」，反之则称为「无来见」。据此说：「施者果报必来也」等语。第八节以后无须再论。
Asappurisadānasuttādivaṇṇanā niṭṭhitā. · 《非善士布施经》等的注释已经结束。
Tikaṇḍakīvaggavaṇṇanā niṭṭhitā. · 帝甘达基品的注释已经结束。
Tatiyapaṇṇāsakaṃ niṭṭhitaṃ. · 第三个五十经集已经结束。
4. Catutthapaṇṇāsakaṃ
第四十五节