3. Anuttariyavaggo · 3. 无上品复注
3. Anuttariyavaggo第三 无上品
1-2. Sāmakasuttādivaṇṇanā第一至第二 沙玛咖经等注释
§21-22
21-22. Tatiyassa paṭhame kevalakappanti ettha kevala-saddo anavasesattho, kappa-saddo samantabhāvattho. Tasmā kevalakappaṃ pokkharaṇiyanti evamattho daṭṭhabbo. Anavasesaṃ pharituṃ samatthassapi obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasova pharatīti dassetuṃ samantattho kappa-saddo gahito. Attano obhāsena pharitvāti vatthālaṅkārasarīrasamuṭṭhitena obhāsena pharitvā, candimā viya ekobhāsaṃ ekapajjotaṃ karitvāti attho. Samanuññoti sammadeva katamanuñño. Tenāha ‘‘samānacitto’’ti, samānajjhāsayoti attho. Dukkhaṃ vaco etasminti dubbaco, tassa kammaṃ dovacassaṃ, tassa puggalassa anādariyavasena pavattā cetanā, tassa bhāvo atthitā dovacassatā. Atha vā dovacassameva dovacassatā. Sā atthato saṅkhārakkhandho hoti. Cetanāpadhāno hi saṅkhārakkhandho. Catunnaṃ vā khandhānaṃ apadakkhiṇaggāhitākārena pavattānaṃ etaṃ adhivacananti vadanti. Pāpā assaddhādayo puggalā etassa mittāti pāpamitto, tassa bhāvo pāpamittatā. Sāpi atthato dovacassatā viya daṭṭhabbā. Yāya hi cetanāya puggalo pāpamitto pāpasampavaṅko nāma hoti, sā cetanā pāpamittatā. Cattāropi vā arūpino khandhā tadākārappavattā pāpamittatā. Dutiyaṃ uttānameva.
第21-22节。第三章的第一节讲述“唯有耗尽”之义，此处唯有耗尽的词义无余，是耗尽词义全面而周遍的表现。因此应该将“唯有耗尽”看作“水池”，也就是说，应将其理解为唯有耗尽皆具备相同意义。虽然即使妥善阐明“无余”，因某种缘故或许只显一层意义，但此处包罗全部，因而采纳“耗尽词义遍及”的说法。所谓“以自身光芒广布”，指由本身如衣缀饰般形成的光芒展开，犹如月亮形成一重光辉。所谓“同义”即正是表达同一意思。基于此谓之“同心”，即同一之想亦是其义。此中“苦”之词为难言之词，即因其是难言之词发生的行动，乃至该人无敬重而随行的心理，其存在即是难言之义。或者说该难言之义本身即是难言之体，此体实为行蕴即行为聚合。意向的起因即是行蕴。四蕴之中，由于行为聚合而促进的称此义。恶人即不可信之人，恶友即其友，恶友之存在即是恶友性。此亦应视为难言之体。因意向，人被称为恶友者，必有恶行同伴之名，此意向即是恶友性。四种无色界蕴由其形态生起，亦名为恶友性。此即上述第二种之义。
Sāmakasuttādivaṇṇanā niṭṭhitā. · 沙玛咖经等注释终了。
3. Bhayasuttavaṇṇanā第三 怖畏经注释
§23
23. Tatiye sambhavati jātimaraṇaṃ etenāti sambhavo, upādānanti āha ‘‘jātiyā ca maraṇassa ca sambhave paccayabhūte’’ti. Anupādāti anupādāya. Tenāha ‘‘anupādiyitvā’’ti. Jātimaraṇāni sammā khīyanti etthāti jātimaraṇasaṅkhayo, nibbānanti āha ‘‘jātimaraṇānaṃ saṅkhayasaṅkhāte nibbāne’’ti. Sabbadukkhaṃ upaccagunti sakalampi vaṭṭadukkhaṃ atikkantā carimacittanirodhena vaṭṭadukkhalesassapi asambhavato.
第23节。第三章言生死产生，即为“生灭”。所谓“缘起”，是指“生与死之缘起”此处。无著意念谓无执著，基此故称为“无执着”。故此称“无执着了”。生死遂得圆满消灭，此处指出生死的断灭，即是说涅槃。全体痛苦尽灭，同时超越所有轮回之苦，即生死苦的根本终止，达到不生不灭之超越境界。
Bhayasuttavaṇṇanā niṭṭhitā. · 怖畏经注释终了。
4. Himavantasuttavaṇṇanā第四 雪山经注释
§24
24. Catutthe samāpattikusalo hotīti samāpajjanakusalo hoti. Tenāha ‘‘samāpajjituṃ kusalo’’ti. Tattha antogatahetuattho ṭhiti-saddo, tasmā ṭhapanakusaloti atthoti āha ‘‘samādhiṃ ṭhapetuṃ sakkotīti attho’’ti. Tattha ṭhapetuṃ sakkotīti sattaṭṭhaaccharāmattaṃ khaṇaṃ jhānaṃ ṭhapetuṃ sakkoti adhiṭṭhānavasibhāvassa nipphāditattā. Yathāparicchedenāti yathāparicchinnakālena. Vuṭṭhātuṃ sakkoti vuṭṭhānavasibhāvassa nipphāditattā. Kallaṃ sañjātaṃ assāti kallitaṃ, tasmiṃ kallite kallitabhāve kusalo kallitakusalo. Hāsetuṃ tosetuṃ sampahaṃsetuṃ. Kallaṃ kātunti samādhānassa paṭipakkhadhammānaṃ dūrīkaraṇena sahakārīkāraṇānañca samappadhānena samāpajjane cittaṃ samatthaṃ kātuṃ. Samādhissa gocarakusaloti samādhismiṃ nipphādetabbe tassa gocare kammaṭṭhānasaññite pavattiṭṭhāne bhikkhācāragocare satisampajaññayogato kusalo cheko. Tenāha ‘‘samādhissa asappāye anupakārake dhamme vajjetvā’’tiādi. Paṭhamajjhānādisamādhiṃ abhinīharitunti paṭhamajjhānādisamādhiṃ visesabhāgiyatāya abhinīharituṃ upanetuṃ.
第24节。第四章讲述能得定之善行，此为定之成熟。所谓“能得定”，即具备安住定的能力。其中“安住”一词，表达了停止、安定之意，故此称之为“能安住定”。所谓“能安住定”，是指具足专注静虑的能力，能够于七至八相持续时间中安住禅定，基于定力稳定而得成立。所谓“随时”，指特定限定时间范围。又“能起”意味着能复发熟悉状况。所谓“能够成就”，指心里成熟而能做成之义。譬如欢笑、愉快、喜悦等表现出的能力。所谓成就，意为通过排除对立观念之阻碍，借助相协因缘，专心致志而得心之成功。所谓“善于定境界”，是指能够适应禅定对象的三业行为，持正念正知，并熟悉禅境，善于断绝妨碍定境界的杂念。故称为“在定中非无益且有助之法”，用于首禅以上之定，意味着使各别禅定得以圆满。
Himavantasuttavaṇṇanā niṭṭhitā. · 雪山经注释完毕。
5. Anussatiṭṭhānasuttavaṇṇanā五、随念处经注释
§25
25. Pañcame anussatikāraṇānīti anussatiyo eva diṭṭhadhammikasamparāyikādihitasukhānaṃ hetubhāvato kāraṇāni. Nikkhantanti nissaṭaṃ. Muttanti vissaṭṭhaṃ. Vuṭṭhitanti apetaṃ. Sabbametaṃ vikkhambhanameva sandhāya vadati. Gedhamhāti pañcakāmaguṇato. Idampīti buddhānussativasena laddhaṃ upacārajjhānamāha. Ārammaṇaṃ karitvāti paccayaṃ karitvā, pādakaṃ katvāti attho.
第25节。第五章有关赖念因缘，即赖念（回忆）的意义，是明了与见法相应之习气、善法、因缘及安乐的缘故。所谓弃尽，指断除，所谓超脱，指完全自由不受束缚，所谓生起，指发生。这些皆是解释此缘的变化过程。五盖之一是贪欲，此段谈的是由佛之回忆所获得的觉知、觉解，称为修习基础。以此因缘为支，称为“着手”或“起点”。
Anussatiṭṭhānasuttavaṇṇanā niṭṭhitā. · 随念处经注释完毕。
6. Mahākaccānasuttavaṇṇanā六、玛哈咖吒那经注释
§26
26. Chaṭṭhe sambādheti vā taṇhāsaṃkilesādīnaṃ sampīḷe saṅkare gharāvāse. Okāsā vuccantīti maggaphalasukhādhigamāya okāsabhāvato okāsāti vuccanti. Okāsādhigamoti lokuttaradhammassa adhigamāya adhigantabbaokāso. Visujjhanatthāyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkiliṭṭhacittānaṃ visuddhatthāya. Sā panāyaṃ cittassa visuddhi sijjhamānā yasmā sokādīnaṃ anupādāya saṃvattati, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamāyā’’tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antotāpo antonijjhānaṃ soko, ñātibyasanādinimittameva socikatā. ‘‘Kahaṃ ekaputtakā’’tiādinā (ma. ni. 2.353-354; saṃ. ni. 2.63) paridevanavasena lapanaṃ paridevo. Samatikkamanatthāyāti pahānāya. Āyatiṃ anuppajjanañhi idha samatikkamo. Dukkhadomanassānaṃ atthaṅgamāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhati etenāti ñāyo, ariyamaggo. Idha pana saha pubbabhāgena ariyamaggo gahitoti āha ‘‘sahavipassanakassa maggassa adhigamanatthāyā’’ti. Apaccayaparinibbānassāti anupādisesanibbānaṃ sandhāya vadati. Paccayavasena anuppannaṃ asaṅkhataṃ amatadhātumeva. Sesamettha uttānameva.
第26节。第六章谈因贪爱等染污而生摩擦，喻为屋宅间之争。所谓机缘，是指达到道果安乐的机缘状态。所谓机缘，亦指觉悟超越之正法可达境界。所谓净化，是指除去嗔恚等污秽，及贪欲、嫉妒、贪婪等烦恼而令心净洁。此种心智净化，即因断除贪、嗔诸烦恼而生，因此有说“已超越忧愁苦恼”的道理。所谓忧愁，是因亲朋丧失等产生心中伤悲，故名忧愁。欲界烦恼所导致的忧愁即为失去之伤悲。诵有“何处独子”之文，形容亲属离散之悲哀。所谓超越忧愁，是指舍离忧愁之意。能成此者是今生不产生新的烦恼的涅槃。苦与闷愁的消灭，是指身心痛苦的消除。故最终意味着觉悟准则之实现——圣谛的道理。此处论述是为了说明与前述相应之圣谛实现，称为“与内证般若道相依之修行过程。”断除因缘，称为无执著涅槃之理。谓以无条件、无自在的无漏不灭法界为终极。本节即上述道理的延伸。
Mahākaccānasuttavaṇṇanā niṭṭhitā. · 玛哈咖吒那经注释完毕。
7. Paṭhamasamayasuttavaṇṇanā七、初时经注释
§27
27. Sattame vaḍḍhetīti manaso vivaṭṭanissitaṃ vaḍḍhiṃ āvahati. Manobhāvanīyoti vā manasā bhāvito sambhāvito. Yañca āvajjato manasi karoto cittaṃ vinīvaraṇaṃ hoti. Imasmiṃ pakkhe kammasādhano sambhāvanattho bhāvanīya-saddo. ‘‘Thinamiddhavinodanakammaṭṭhāna’’nti vatvā tadeva vibhāvento ‘‘ālokasaññaṃ vā’’tiādimāha. Vīriyārambhavatthuādīnaṃ vāti ettha ādi-saddena idha avuttānaṃ atibhojane nimittaggāhādīnaṃ saṅgaho daṭṭhabbo. Vuttañhetaṃ ‘‘cha dhammā thinamiddhassa pahānāya saṃvattanti atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathā’’ti (itivu. aṭṭha. 111). Antarāyasaddapariyāyo idha antarā-saddoti āha ‘‘anantarāyenā’’ti.
第27节。第七章谈向心念转变的增长与发展。所谓“心念所发生的增长”，是指心理由心意引生而逐渐增盛。所谓“心理所作之培养”，即思维、情感等心的造作与成就。由于对不善念的戒除，心能保持不被扰乱。此处称之为“修习之谓”。言说“沉睡及昏沉除去之因”，以下细分道理并举例说明。由精进开始的缘起事项等都应归纳为初步条件。需注意诸如过度饮食、戒行反复、观想光明、心念专注、出入气念、与善知识交往以及合宜语言等多方面促进修习的因素。此中“内障”即阻碍修行之障碍，此处说“无间断之障碍”，亦即无间断之阻碍。
Paṭhamasamayasuttavaṇṇanā niṭṭhitā. · 第一《时机经》注释结束。
8. Dutiyasamayasuttavaṇṇanā8. 第二《时机经》注释
§28
28. Aṭṭhame maṇḍalasaṇṭhānamāḷasaṅkhepena katā bhojanasālā maṇḍalamāḷāti adhippetāti āha ‘‘bhojanasālāyā’’ti. Sesamettha suviññeyyameva.
第八条 关于场所集会及其数量，以“供养所（bhojanasālā）”的场所集会为名，称之为“场所集会”，加上‘供养所’二字是重点说明。剩余部分照此理应明了无疑。
Dutiyasamayasuttavaṇṇanā niṭṭhitā. · 第二《时机经》注释结束。
9. Udāyīsuttavaṇṇanā9. 《伍答夷经》注释
§29
29. Navame diṭṭhadhammo vuccati paccakkho attabhāvoti āha ‘‘imasmiṃyeva attabhāve’’ti. Sukhavihāratthāyāti nikkilesatāya nirāmisena sukhena vihāratthāya. Ālokasaññaṃ manasi karotīti sūriyacandapajjotamaṇiukkāvijjuādīnaṃ āloko divā rattiñca upaladdho, yathāladdhavaseneva ālokaṃ manasi karoti, citte ṭhapeti. Tathā ca naṃ manasi karoti, yathāssa subhāvitālokakasiṇassa viya kasiṇāloko yathicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati. Yena tattha divāsaññaṃ ṭhapeti, divāriva vigatathinamiddho hoti. Tenāha ‘‘yathā divā tathā ratti’’nti. Divāti saññaṃ ṭhapetīti vuttanayena manasi katvā divāriva saññaṃ uppādeti. Yathānena divā…pe… tatheva taṃ manasi karotīti yathānena divā upaladdho sūriyāloko, evaṃ rattimpi divā diṭṭhākāreneva taṃ ālokaṃ manasi karoti. Yathā canena rattiṃ…pe… manasi karotīti yathā rattiyaṃ candāloko upaladdho, evaṃ divāpi rattiṃ diṭṭhākāreneva taṃ ālokaṃ manasi karoti, citte ṭhapeti. Vivaṭenāti thinamiddhena apihitattā vivaṭena. Anonaddhenāti asañchāditena. Sahobhāsakanti saññāṇobhāsaṃ. Dibbacakkhuñāṇaṃ rūpagatassa dibbassa itarassa ca dassanaṭṭhena idha ñāṇadassananti adhippetanti āha ‘‘dibbacakkhusaṅkhātassā’’tiādi.
第九条 所谓显现法，称为“现有自性”，意指“此处即是自性存在”。为利益安乐住持，意在指无烦恼、无疲惫而安适地修行。此处言“显现如光”即在意念中作光明观想，如同日、月、星、火光等光明，光照昼夜皆有，如同脑海中设立清晰光明。若不意念作光，则如光具清理般，仅在夜间显现，非随心所能昼夜俱现。故说“昼如是，夜亦如是”，“昼”意即设立意念见，用心思维而昼间生起此见。以此理，昼以太阳之光现，夜以月光同理见为现，心中汇聚。清醒时无昏沉，夜间亦如昼光明清晰。故名“昼若昼，夜若夜”。“昼”即设念形成见，如同昼时太阳光亮，夜时月光亮明，心中成像具现。光明观照清楚，无疲沓隐没。释“vivaṭena”为除去昏沉遮蔽，释“anonaddhena”为无杂乱障碍。所谓“同语者”即显现念，犹如天眼智慧观察诸色现世，名之为“天眼之识”，书中称“天眼”，即天眼具识法及见法，故成知见，称作“天眼标签”。
Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti uṭṭhitena. Dhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā . Setarattehi viparibhinnaṃ vimissitaṃ nīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ, vinīlameva vinīlakanti ka-kārena padavaḍḍhanamāha anatthantarato yathā ‘‘pītakaṃ lohitaka’’nti. Paṭikūlattāti jigucchanīyattā. Kucchitaṃ vinīlaṃ vinīlakanti kucchanattho vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā ‘‘pāpako kittisaddo abbhuggacchatī’’ti (dī. ni. 3.316; a. ni. 5.213). Paribhinnaṭṭhānehi kākadhaṅkādīhi . Vissandamānaṃ pubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho. Tathābhāvanti vissandamānapubbataṃ.
“向上生命扩张”意谓生命终结后向生灭外之境界。所谓“集合”，是指升起、起立。烟斑意谓向上、上升的烟斑颜色；空旷寂灭。蓝与白相反色，混合了蓝色，或由现前前色转换而成的蓝色，亦或不相称的蓝色。此蓝色由加重辅音‘ka-kāra’（ka的重复）形成，如“黄色为红色所染”。“嫌恶”含义指厌恶或嫌弃。这ka-kāra用以表现丑恶，比如“恶名声高扬”等（引三藏典籍出处）。在不合适的地方，如乌鸦之叫声。旧时亦有诸种别称，意旨诸现象为前因后果及循环不息。换言之，是指其变化反复不定的本质。
So bhikkhūti yo ‘‘passeyya sarīraṃ sīvathikāya chaḍḍita’’nti vutto, so bhikkhu. Upasaṃharati sadisataṃ. Ayampi khotiādi upasaṃharaṇākāradassanaṃ. Āyūti rūpajīvitindriyaṃ. Arūpajīvitindriyaṃ panettha viññāṇagatikameva. Usmāti kammajatejo. Evaṃpūtikasabhāvoti evaṃ ativiya pūtisabhāvo āyuādivigame viyāti adhippāyo. Ediso bhavissatīti evaṃbhāvīti āha ‘‘evamevaṃ uddhumātādibhedo bhavissatī’’ti.
“此比库”指“看见被青鸦所撕裂的尸体者即是此比库”。所以他比库是指此比库。此处“收聚”指收敛意向。“āyū”意为寿命，“rūpa-jīvit-indriya”指有形色生命根，“arūpa-jīvit-indriya”仅指识的流转。烟火为业火。所谓“如此腐败本性”指这种极端腐败性存在于寿命等消亡时刻的变化中。由此推断，将会有“从头顶烟雾状起火之类的变化”出现。
Luñcitvā luñcitvāti uppāṭetvā uppāṭetvā. Sesāvasesamaṃsalohitayuttanti sabbaso akkhāditattā tahaṃ tahaṃ sesena appāvasesena maṃsalohitena yuttaṃ. Aññena hatthaṭṭhikanti avisesena hatthaṭṭhikānaṃ vippakiṇṇatā jotitāti anavasesato tesaṃ vippakiṇṇataṃ dassento ‘‘catusaṭṭhibhedampī’’tiādimāha. Terovassikānīti tirovassagatāni. Tāni pana saṃvaccharaṃ vītivattāni hontīti āha ‘‘atikkantasaṃvaccharānī’’ti. Purāṇatāya ghanabhāvavigamena vicuṇṇatā idha pūtibhāvo. So yathā hoti, taṃ dassento ‘‘abbhokāse’’tiādimāha. Anekadhātūnanti cakkhudhātuādīnaṃ, kāmadhātuādīnaṃ vā. Satiyā ca ñāṇassa ca atthāyāti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādinā (dī. ni. 1.214; 2.376; ma. ni. 1.109) vuttāya sattaṭṭhānikāya satiyā ceva taṃsampayuttañāṇassa ca atthāya.
“剥落、揭开”意指剥离揭示。剩余甚微，充盈血肉所形成。逐处描述消息从一处到另一处扩展，显示分布不均。称为“四十六种差别之一”。“三年期”指三年的集体活动，且四时循环。旧时腐败以浓重状出具。对此状描写称“空处”，亦有多种因缘所生之多重元素，如眼界、感官等。因正念与智慧连结之意，称作“清醒之意”，由七地根正念愈显益。
Udāyīsuttavaṇṇanā niṭṭhitā. · 《伍答夷经》注释结束。
10. Anuttariyasuttavaṇṇanā10. 《无上经》注释
§30
30. Dasame nihīnanti lāmakaṃ, kiliṭṭhaṃ vā. Gāmavāsikānanti bālānaṃ. Puthujjanānaṃ idanti pothujjanikaṃ. Tenāha ‘‘puthujjanānaṃ santaka’’nti, puthujjanehi sevitabbattā tesaṃ santakanti vuttaṃ hoti. Anariyanti na niddosaṃ. Niddosaṭṭho hi ariyaṭṭho. Tenāha ‘‘na uttamaṃ na parisuddha’’nti. Ariyehi vā na sevitabbanti anariyaṃ. Anatthasaṃhitanti diṭṭhadhammikasamparāyikādivividhavipulānatthasahitaṃ. Tādisañca atthasannissitaṃ na hotīti āha ‘‘na atthasannissita’’nti. Na vaṭṭe nibbindanatthāyāti catusaccakammaṭṭhānābhāvato. Asati pana vaṭṭe nibbidāya virāgādīnaṃ asambhavoyevāti āha ‘‘na virāgāyā’’tiādi.
第十条 词义“不洁净”指有污秽、败坏之意。“乡下人”比喻愚人或无知者。“平常人”意指凡夫。故曰“凡夫之聚”。此指当被接触。故曰“凡夫的集会”。“非圣者”不是贬称，意谓非圣道行者。“无过”者不具圣行。故曰“非上乘、非清净”。非圣者应不与圣者交往。“无益合”意指包含诸种错误观点组构。如此依赖无益事物，即不可行。谓“不依附有益之法”而说“不依因果，以四圣谛为依止因之教义”即不具四圣谛的现行法。谓“四圣谛之所行未具，无趣味，则难生厌离”。云“无趣味”。
Anuttamaṃ anuttariyanti āha ‘‘etaṃ anuttara’’nti. Hatthisminti nimittatthe bhummanti āha ‘‘hatthinimittaṃ sikkhitabba’’nti. Hatthivisayattā hatthisannissitattā ca hatthisippaṃ ‘‘hatthī’’ti gahetvā ‘‘hatthismimpi sikkhatī’’ti vuttaṃ. Tasmā hatthisippe sikkhatīti evamettha attho daṭṭhabbo. Sesapadesupi eseva nayo.
“无上无上的”者谓“此为无上”。“象”者，作为标志之地称“地”。又谓“当修习象的标志”。因象所依的地域及象所凭的标志，将象的茧称为“象茧”，从而说“当于象茧中修习”。因此此处“当修习象茧”之义应当明了。其它词义亦依此理推知。
Liṅgabyattayena vibhattibyattayena pāricariyeti vuttanti āha ‘‘pāricariyāya paccupaṭṭhitā’’ti. Sesamettha suviññeyyameva.
依标志及其不同差别，称为分别或差别，谓此为“围绕而行”。又说“围绕以标志为依止”。其余义理于此亦应了然无疑。
Anuttariyasuttavaṇṇanā niṭṭhitā. · 《无上经》注释终了。
Anuttariyavaggavaṇṇanā niṭṭhitā. · 《无上品》注释终了。