4. Devatāvaggo · 4. 天品复注
4. Devatāvaggo四、天人品
1-4. Sekhasuttādivaṇṇanā一至四、《有学经》等注释
§31-34
31-34. Catutthassa paṭhame sekhānaṃ paṭiladdhaguṇassa parihāni nāma natthīti āha ‘‘uparūpariguṇaparihānāyā’’ti, uparūpariladdhabbānaṃ maggaphalānaṃ parihānāya anuppādāyāti attho. Tatiyādīni uttānatthāneva.
31-34. 关于第四章中第一项修习者所应断除的功德损失，文中说此处无此损失，故称为“上上下下功德损失者”。此语意指损失是因为上上下下所应获得的道果未生起而产生的损失。至于第三章以后者，均有同样意义。
Sekhasuttādivaṇṇanā niṭṭhitā. · 《有学经》等注释完毕。
5. Vijjābhāgiyasuttavaṇṇanā五、《明分经》注释
§35
35. Pañcame sampayogavasena vijjaṃ bhajanti, sahajātaaññamaññanissayasampayuttaatthiavigatādipaccayavasena tāya saha ekībhāvaṃ gacchantīti vijjābhāgiyā. Atha vā vijjābhāge vijjākoṭṭhāse vattanti vijjāsabhāgatāya tadekadese vijjākoṭṭhāse pavattantīti vijjābhāgiyā. Tattha vipassanāñāṇaṃ, manomayiddhi, cha abhiññāti aṭṭha vijjā. Purimena atthena tāhi sampayuttadhammā vijjābhāgiyā. Pacchimena atthena tāsu yā kāci ekāva vijjā vijjā, sesā vijjābhāgiyā. Evaṃ vijjāpi vijjāya sampayuttadhammāpi ‘‘vijjābhāgiyā’’tveva veditabbā. Idha pana vipassanāñāṇasampayuttā saññāva vijjābhāgiyāti āgatā, saññāsīsena sesasampayuttadhammāpi vuttā evāti daṭṭhabbaṃ. Aniccānupassanāñāṇeti aniccānupassanāñāṇe nissayapaccayabhūte uppannasaññā, tena sahagatāti attho. Sesesupi eseva nayo.
35. 第五点说明以联结的方式区分智慧。他们共享智慧，即天生共依彼此存在而不离彼此的条件，因而属于一体，这称为智慧的部分。或者说智慧部分上又存在智慧集合，在某个处所运行智慧集合，因而称为智慧的部分。此处所谓智慧之部分，即指贯穿于般若中的观察知、心造胜利、六种超知等八种智慧。以前义与之相依，智慧称为涵盖部分；后义指其中任何一个智慧即为智慧，其他为智慧部分。智慧与相应之法为共现之物，唯应称之“智慧部分”。这里所谓以观察知相连的智慧部分即是所到之处的识，因识与余法相应，故亦名识相缘智慧。非恒续不变之观察智，即是因缘所生识，故与彼观察智同体。余部分亦同理可知。
Vijjābhāgiyasuttavaṇṇanā niṭṭhitā. · 《明分经》注释完毕。
6. Vivādamūlasuttavaṇṇanā六、《争论根本经》注释
§36
36. Chaṭṭhe kodhanoti kujjhanasīlo. Yasmā so appahīnakodhatāya adhigatakodho nāma hoti, tasmā ‘‘kodhena samannāgato’’ti āha. Upanāho etassa atthīti upanāhī, upanayhanasīloti vā upanāhī. Vivādo nāma uppajjamāno yebhuyyena paṭhamaṃ dvinnaṃ vasena uppajjatīti vuttaṃ ‘‘dvinnaṃ bhikkhūnaṃ vivādo’’ti. So pana yathā bahūnaṃ anatthāvaho hoti, taṃ nidassanamukhena nidassento ‘‘katha’’ntiādimāha. Abbhantaraparisāyāti parisabbhantare.
36. 第六条谓嗔恚，乃为煽动之性。嗔恚因失去平息嗔恚的心态而生起，故称“以嗔恚具足”。“隘那”即为煽动之意，亦谓煽动性。“争论”谓某时由双方产生的辩论，称为“两位比库的争论”。因往往带来无益，故在示例中以‘如何’等言提出。所谓“内方会议”，即内聚会上之争论。
Guṇamakkhanāya pavattopi attano kārakaṃ gūthena paharantiṃ gūtho viya paṭhamataraṃ makkhetīti makkho, so etassa atthīti makkhī. Paḷāsatīti paḷāso, parassa guṇe ḍaṃsitvā viya apanetīti attho. So etassa atthīti paḷāsī. Paḷāsī puggalo hi dutiyassa dhuraṃ na deti, samaṃ haritvā ativadati. Tenāha ‘‘yugaggāhalakkhaṇena paḷāsena samannāgato’’ti. Issatīti issukī. Maccharāyatīti maccharaṃ, taṃ etassa atthīti maccharī. Saṭhayati na sammā bhāsatīti saṭho aññathā santaṃ attānaṃ aññathā pavedanato. Māyā etassa atthī māyāvī. Micchā pāpikā viññugarahitā etassa diṭṭhīti micchādiṭṭhi, kammapathapariyāpannāya ‘‘natthi dinna’’ntiādivatthukāya micchattapariyāpannāya aniyyānikāya diṭṭhiyā samannāgatoti attho. Tenāha ‘‘natthikavādī’’tiādi.
借助蜂蜜搅动自己的驱使如同蜜蜂一般，因此称“蜜蜂”。“排哩萨”是排哩萨树，其将其他树枝咬断似乎抢夺，此义即“排哩萨树”。此树之人不肯听从下位者，辩论时亦争强好胜，因此谓“以刚猛标识为排哩萨树所具”。“嫉妒”是嫉妒心。“蚊子”因吸血而得名。谓不正当言语谓“说谎”。“魔人”即“魔王使者”。“邪见”者，谓无明所覆，偏于错误见解及恶业覆盖，故称“无有可给”。名为“无有故论者”等。
Saṃ attano diṭṭhiṃ, sayaṃ vā attanā yathāgahitaṃ parāmasati, sabhāvaṃ atikkamitvā parato āmasatīti sandiṭṭhīparāmāsī. Ādhānaṃ daḷhaṃ gaṇhātīti ādhānaggāhī, daḷhaggāhī, ‘‘idameva sacca’’nti thiraggāhīti attho. Yuttaṃ kāraṇaṃ disvāva laddhiṃ paṭinissajjatīti paṭinissaggī, dukkhena kicchena kasirena bahumpi kāraṇaṃ dassetvā na sakkā paṭinissaggaṃ kātunti duppaṭinissaggī. Yo attano uppannadiṭṭhiṃ ‘‘idameva sacca’’nti daḷhaṃ gaṇhitvā api buddhādīhi kāraṇaṃ dassetvā vuccamāno na paṭinissajjati. Tassetaṃ adhivacanaṃ. Tādiso hi puggalo yaṃ yadeva dhammaṃ vā adhammaṃ vā suṇāti, taṃ sabbaṃ ‘‘evaṃ amhākaṃ ācariyehi kathitaṃ, evaṃ amhehi suta’’nti kummova aṅgāni sake kapāle antoyeva samodahati. Yathā hi kacchapo attano hatthapādādike aṅge kenaci ghaṭite sabbāni aṅgāni attano kapāleyeva samodahati, na bahi nīharati, evamayampi ‘‘na sundaro tava gāho, chaḍḍehi na’’nti vutto taṃ na vissajjati, antoyeva attano hadaye eva ṭhapetvā vicarati, kumbhīlaggāhaṃ gaṇhāti. Yathā susumārā gahitaṃ na paṭinissajjanti, evaṃ gaṇhāti.
对自身见解，有时自我所信为正法错误，超越了自性，而对外方批评。谓此为“直接批评者”。“坚实持守”，谓坚守“此即真实”，称“坚定持守者”。见到正确原因而获得果报便舍弃，称“舍弃者”；经历多种痛苦而不舍弃，谓“难舍弃者”。若有人言自身生起的见解是“此即真实”，即使佛等代以理由而证明，也不舍弃，故名之。本义如有人听到善法恶法，仍言“如是我师所说，我所闻确实”，如同乌龟以头将四肢缩回壳中，自我限制不出壳一般，即不放弃亲善之见而深入持守，称“坚硬持守者”。怪异者如桃花已落，不忍割舍，内心仍存而来往观察，紧抓牢抱。此处以“悬壶摘取”为喻。猿猴持有甘蔗不肯放弃，亦同此理。
Vivādamūlasuttavaṇṇanā niṭṭhitā. · 《争论根本经》注释完毕。
7. Chaḷaṅgadānasuttavaṇṇanā七、《六支布施经》注释
§37
37. Sattame dakkhanti vaḍḍhanti etāyāti dakkhiṇā, pariccāgamayaṃ puññaṃ, tassūpakaraṇabhūto deyyadhammo ca. Idha pana deyyadhammo adhippeto. Tenevāha ‘‘dakkhiṇaṃ patiṭṭhāpetī’’ti. Ito uṭṭhitenāti ito khettato uppannena. Rāgo vinayati etenāti rāgavinayo, rāgassa samucchedikā paṭipadā. Tenāha ‘‘rāgavinayapaṭipadaṃ paṭipannā’’ti.
37. 第七点谓南方，增长者。此处谓放弃功德之奉献，称此奉献是辅助之法，亦为天德。此处天德为首。由此称“南方奉献得建立”。“由此升起”，谓从此地界生起。谓贪欲使人受损，故称“贪欲所治”，为断贪之修行路。由此得名“已修行断贪戒行者”。
‘‘Pubbeva dānā sumano’’tiādigāthāya pubbeva dānā muñcacetanāya pubbe dānūpakaraṇasambharaṇato paṭṭhāya sumano ‘‘sampattīnaṃ nidānaṃ anugāmikadānaṃ dassāmī’’ti somanassito bhaveyya. Dadaṃ cittaṃ pasādayeti dadanto deyyadhammaṃ dakkhiṇeyyahatthe patiṭṭhāpento ‘‘asārato dhanato sārādānaṃ karomī’’ti attano cittaṃ pasādeyya. Datvā attamano hotīti dakkhiṇeyyānaṃ deyyadhammaṃ pariccajitvā ‘‘paṇḍitapaññattaṃ nāma mayā anuṭṭhitaṃ, aho sādhu suṭṭhū’’ti attamano pamudito pītisomanassajāto hoti. Esāti yā ayaṃ pubbacetanā muñcacetanā aparacetanāti imāsaṃ kammaphalānaṃ saddhānugatānaṃ somanassapariggahitānaṃ tividhānaṃ cetanānaṃ pāripūrī, esā.
“先前行善谓心欢喜”等颂中，所谓先前行善即舍弃贪念的意志。由先前行善所积集的供养物资基础成就，心欢喜者当生起“我当示现众生福德之因即供养的随顺”之念。施与者安乐其心，施与舍财的功德如礼物，依靠供养财物而立，心应悦纳“我以不虚假之财，行真实的布施”之念。施与后心自欢喜，遗弃应施之物，心欢喜念具有智慧的见解道：“这便是我所践行的学问和智慧，善哉，圆满成就。”因而生起欢喜、喜悦之心。这就是所谓先前意志（舍弃意志）与后续意志，属于这一业报果报中，依信乐受之喜悦三种意志的究竟圆满。
Sīlasaññamenāti kāyikavācasikasaṃvarena. Hatthapādeti dakkhiṇeyyānaṃ hatthapāde. Mukhaṃ vikkhāletvāti tesaṃyeva mukhaṃ vikkhāletvā, attanāva mukhodakaṃ datvāti adhippāyo.
持戒意念者，指身体、言语的禁止行为约束。所谓“手脚”，是施舍对象之手和脚。所谓“开口”，即打开对方的口，将口中的水施舍，此为主要意念。
Chaḷaṅgadānasuttavaṇṇanā niṭṭhitā. · 《六支布施经》注释完毕。
8-11. Attakārīsuttādivaṇṇanā八至十一、《自作者经》等注释
§38-41
38-41. Aṭṭhame kusalakiriyāya ādiārambhabhāvena pavattavīriyaṃ ṭhitasabhāvatāya sabhāvadhāraṇaṭṭhena dhātūti vuttanti āha – ‘‘ārambhadhātūti ārabhanavasena pavattavīriya’’nti. Laddhāsevanaṃ vīriyaṃ balappattaṃ hutvā paṭipakkhe vidhamatīti āha ‘‘nikkamadhātūti kosajjato nikkhamanasabhāvaṃ vīriya’’nti. Parakkamanasabhāvoti adhimattatarānaṃ paṭipakkhadhammānaṃ vidhamanasamatthatāya paṭupaṭutarabhāvena paraṃ paraṃ ṭhānaṃ akkamanasabhāvo. Navamādīsu natthi vattabbaṃ.
第三十八至四十一节。论第八善行之始动起，及其坚固不变之本性维持，谓之“元素”，称为“起始元素”，是以起动性质推动勤奋。获得和获得用的勤奋及力量成就后，行持反面时谓之“离开元素”，即脱离开始的本性之勤奋。所谓前进本性，是指较强的相反法之间以相互转移的方式过渡进入彼此地位的状态。此义不适用于从第九行起的后续
Attakārīsuttādivaṇṇanā niṭṭhitā. · 《自作者经》等注释完毕。
12. Nāgitasuttavaṇṇanā十二、《那吉德经》注释
§42
42. Dvādasame māhaṃ nāgita yasena samāgamanti mā ahaṃ yasena samāgamanaṃ patthemi. Mā ca mayā yasoti yaso ca mayā mā samāgacchatūti attho. Iminā attano lābhasakkārena anatthikataṃ vibhāveti. Pañcahi vimuttīhīti tadaṅgavimuttiādīhi pañcahi vimuttīhi. Sesamettha uttānameva.
第四十二节。谨言‘莫以荣誉为我所获’，意即‘我不以荣誉来相会；荣誉与我不相会’。其义为以此自我得利视为无益。五解脱，即指四部解脱等五种解脱肇始。此处结论仅言明上述要义。
Nāgitasuttavaṇṇanā niṭṭhitā. · 《那祇德经》注释完毕。
Devatāvaggavaṇṇanā niṭṭhitā. · 《天人品》注释完毕。