(6) 1. Nīvaraṇavaggo · (6) 1. 盖品复注
(6) 1. Nīvaraṇavaggo（六）1. 盖品
1-2. Āvaraṇasuttādivaṇṇanā1-2. 障碍经等之解释
§51-52
51-52. Dutiyassa paṭhame āvarantīti āvaraṇā, nīvārayantīti nīvaraṇā. Ettha ca āvarantīti kusaladhammuppattiṃ ādito parivārenti. Nīvārayantīti niravasesato vārayantīti attho, tasmā āvaraṇavasenāti ādito kusaluppattivāraṇavasena. Nīvaraṇavasenāti niravasesato vāraṇavasenāti evamettha attho daṭṭhabbo. Yasmā pañca nīvaraṇā uppajjamānā anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na denti, uppannāpi aṭṭha samāpattiyo pañca vā abhiññā upacchinditvā pātenti, tasmā ‘‘paññāya dubbalīkaraṇā’’ti vuccanti. Upacchindanaṃ pātanañcettha tāsaṃ paññānaṃ anuppannānaṃ uppajjituṃ appadānameva. Iti mahaggatānuttarapaññānaṃ ekaccāya ca parittapaññāya anuppattihetubhūtā nīvaraṇadhammā itarāsaṃ samatthataṃ vihanantiyevāti paññāya dubbalīkaraṇā vuttā. Bhāvanāmanasikārena vinā pakatiyā manussehi nibbattetabbo dhammoti manussadhammo, manussattabhāvāvaho vā dhammo manussadhammo, anuḷāraṃ parittakusalaṃ. Yaṃ asatipi buddhuppāde vattati, yañca sandhāyāha ‘‘hīnena brahmacariyena, khattiye upapajjatī’’ti (jā. 1.8.75). Alaṃ ariyāya ariyabhāvāyāti alamariyo, ariyabhāvāya samatthoti vuttaṃ hoti. Ñāṇadassanameva ñāṇadassanaviseso, alamariyo ca so ñāṇadassanaviseso cāti alamariyañāṇadassanaviseso.
51-52. 第二节第一句中，“āvaraṇā”是指覆盖、阻隔；“nīvaraṇā”是指阻止、防止。在这里，“āvaraṇā”意指藉由善法的生起来环绕、覆盖；“nīvaraṇā”则是指通过完全断除来阻挡、制止。因此，“āvaraṇavasena”即是指善法生起的阻隔，“nīvaraṇavasena”是指断尽阻碍的阻挡，须明此义。因为五种阻碍一旦生起，就使未生的世俗及出世智慧不能生起，即便已生起的八种禅定等能力，也会因五种阻碍被覆灭，所以称之为“以智慧削弱”。所谓“覆灭落下”者，即五种对未生智慧生起的阻碍，是智慧不能生起之因。由此可知，出世无上大智慧的部分以及保护性智慧的未生因缘就由这些阻碍的法所成，有些则能在他处适度运用，故称为“以智慧削弱”。由修习观想之心念不可离开白昼人间所应应守之法，故称为人法，是带有人间特性的法，亦即连续受生善法。邪恶者难以生起佛道，而频繁地说“以恶行难得高贵戒行，如王族诞生”〔引自典籍〕是指对圣贤、圣法情形的非圣不真，是能够成就圣者之智见、觉悟的反面。“非圣”及“圣智差别”，即是“非圣智觉的差异”。
Ñāṇadassananti ca dibbacakkhupi vipassanāpi maggopi phalampi paccavekkhaṇañāṇampi sabbaññutaññāṇampi vuccati. ‘‘Appamatto samāno ñāṇadassanaṃ ārādhetī’’ti (ma. ni. 1.311) hi ettha dibbacakkhu ñāṇadassanaṃ nāma. ‘‘Ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī’’ti (dī. ni. 1.234) ettha vipassanāñāṇaṃ. ‘‘Abhabbā te ñāṇāya dassanāya anuttarāya sambodhāyā’’ti (a. ni. 4.196) ettha maggo. ‘‘Ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti (ma. ni. 1.328) ettha phalaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’ti (saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) ettha paccavekkhaṇañāṇaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi ‘sattāhakālakato āḷāro kālāmo’’’ti (ma. ni. 1.284; 2.340) ettha sabbaññutaññāṇaṃ. Idha pana lokuttaradhammo adhippeto. Ettha ca rūpāyatanaṃ jānāti cakkhuviññāṇaṃ viya passati cāti ñāṇadassanaṃ, dibbacakkhu. Sammasanūpacāre ca dhammalakkhaṇattayañca tathā jānāti passati cāti ñāṇadassanaṃ, vipassanā. Nibbānaṃ cattāri vā saccāni asammohappaṭivedhato jānāti passati cāti ñāṇadassanaṃ, maggo. Phalaṃ pana nibbānavaseneva yojetabbaṃ. Paccavekkhaṇā maggādhigatassa atthassa sabbaso jotanaṭṭhena ñāṇadassanaṃ. Sabbaññutā anāvaraṇatāya samantacakkhutāya ca ñāṇadassanaṃ. Byādiṇṇakāloti pariyādinnakālo. Dutiyaṃ uttānameva.
所谓“知识见”，包括天眼、内观、道与果以及回顾之智，皆称为全面智慧。有云：“勤勉专注而生起知识见”（大义含此意），此指天眼即知识见。又曰：“知识见令心不动而归依”，此指内观之智。又云：“你不能习得这种无上的知识见以成正觉”，此指道。又云：“这是令彼者具足广行禅修的非圣知识见特征所达成之快乐”，此指果。复有云：“知识随时显现，心不动者，自此终生无再生之念”，此指回顾之智。另有文云：“我的知识见显现，‘活到此寿命止’”，此指全面通达之智。这里重点论述世俗以上之法。以色界境界眼识察见眼识，如天眼见相，即称知识见；依正觉随顺之修行上，知法之真相及三法印而觉知者，名为内观知识见；透彻解脱之四谛而识，名呼为道；体证涅槃而所得之果，亦称知识见；回顾现见之能力，观察一切业果、善恶因果皆能明察，即称全面通达。此处为世俗超越之法统摄。若能依正涵养观照法相，正如说：“眼识观察色法，名为知识见，天眼亦如是”。依三法德诸法特征无误解而彻见，名之为内观；从涅槃四谛虽不能惑乱能觉知，名之为道；涅槃果亦然；审视所证正道果报，因道得以圆满体现，称知识见。全面通达无障碍、遍见诸法如实、如实知见者，修行者时时具足此知识见。所言病穷时，指其业所至死无他流转，第二者即名为积累生起。
Āvaraṇasuttādivaṇṇanā niṭṭhitā. · 障碍经等之解释已毕。
3-4. Padhāniyaṅgasuttādivaṇṇanā3-4. 精勤支经等之解释
§53-54
53-54. Tatiye padahatīti padahano, bhāvanamanuyutto yogī, tassa bhāvo bhāvanānuyogo padahanabhāvo. Padhānamassa atthīti padhāniko, ka-kārassa ya-kāraṃ katvā ‘‘padhāniyo’’ti vuttaṃ. ‘‘Abhinīhārato paṭṭhāya āgatattā’’ti vuttattā paccekabodhisattasāvakabodhisattānampi paṇidhānato pabhuti āgatasaddhā āgamanasaddā eva, ukkaṭṭhaniddesena pana ‘‘sabbaññubodhisattāna’’nti vuttaṃ. Adhigamato samudāgatattā aggamaggaphalasampayuttā cāpi adhigamasaddhā nāma, yā sotāpannassa aṅgabhāvena vuttā. Acalabhāvenāti paṭipakkhena anadhibhavanīyattā niccalabhāvena. Okappananti okkanditvā adhimuccanaṃ, pasāduppattiyā pasādanīyavatthusmiṃ pasīdanameva. Suppaṭividdhanti suṭṭhu paṭividdhaṃ. Yathā tena paṭividdhena sabbaññutaññāṇaṃ hatthagataṃ ahosi, tathā paṭividdhaṃ. Yassa buddhasubuddhatāya saddhā acalā asampavedhi, tassa dhammasudhammatāya saṅghasuppaṭipannatāya tena paṭivedhena saddhā na tathāti aṭṭhānametaṃ anavakāso. Tenāha bhagavā – ‘‘yo, bhikkhave, buddhe pasanno dhamme pasanno saṅghe pasanno’’tiādi. Padhānavīriyaṃ ijjhati ‘‘addhā imāya paṭipadāya jarāmaraṇato muccissāmī’’ti sakkaccaṃ padahanato.
53-54. 第三节称“padahano”，意即“努力”，是指专心致志修习的行者，其心念即为努力念头。此“padhāna”是根本努力，含义为“做了某事的择行”，语言构行为“做了某事故称之为努力”。言“恪守不忘且常至”的情况，是指有独觉圣者及声闻圣者以坚定愿行而持续修习，称为坚定信心，亦称成熟信心，即等同修得伏债信根。经文说态度不动摇，反义为对治者，谓不得持久证得之意。所谓排除法障，引为坚定之义。佛陀因此教言：“比库，当信佛、信法、信僧”，以坚定信念。故乐于精进而专注修习曰“努力”，以此得以从老死苦中解脱。
Appa-saddo abhāvattho ‘‘appasaddassa…pe… kho panā’’tiādīsu viyāti āha ‘‘arogo’’ti. Samavepākiniyāti yathābhuttamāhāraṃ samākāreneva pacanasīlāya. Daḷhaṃ katvā pacantī hi gahaṇī ghorabhāvena pittavikārādivasena rogaṃ janeti, sithilaṃ katvā pacantī mandabhāvena vātavikārādivasena tenāha ‘‘nātisītāya nāccuṇhāyā’’ti. Gahaṇitejassa mandapaṭutāvasena sattānaṃ yathākkamaṃ sītuṇhasahatāti āha ‘‘atisītalaggahaṇiko’’tiādi. Yāthāvato accayadesanā attano āvikaraṇaṃ nāmāti āha ‘‘yathābhūtaṃ attano aguṇaṃ pakāsetā’’ti. Udayatthagāminiyāti saṅkhārānaṃ udayañca vayañca paṭivijjhantiyāti ayamettha atthoti āha ‘‘udayañcā’’tiādi. Parisuddhāyāti nirupakkilesāya. Nibbijjhituṃ samatthāyāti tadaṅgavasena savisesaṃ pajahituṃ samatthāya. Tassa dukkhassa khayagāminiyāti yaṃ dukkhaṃ imasmiṃ ñāṇe anadhigate pavattirahaṃ, adhigate na pavatti, taṃ sandhāya vadati. Tathāhesa yogāvacaro ‘‘cūḷasotāpanno’’ti vuccati. Catutthaṃ uttānameva.
“少音无响”即“无声之音”，无声之音现象，如“无声之音……然则”，文中言“健康”即此。所谓“适当调和饮食”，与调和戒律相合。戒律守严而努力调养，反之受风热病痛障碍。守戒不严而不慎饮食，微弱戒律则受风湿火热病痛。故闻“非过热不息且不寒冷”为戒律所守明示。如服用适当饮食令世间众生得以适当度过寒暑。以当量饮食防止恶病，称为“极寒度量对持”。“正当自我摧毁法理之说”，指约当自我观世间真实与其不善品性，称为“真理作证”。“生起与消逝”，即行之生灭相应，即此意。言“净化”，是指无玷污之净洁。“能令生厌”的意思是以余染相续悉皆断除之法。所谓苦灭道之证，言此知见不生恶因苦根而成就解脱。此中所言“次小流果”为常见所称。第四句即为赞叹。
Padhāniyaṅgasuttādivaṇṇanā niṭṭhitā. · 精勤支经等之解释已毕。
5. Mātāputtasuttavaṇṇanā5. 母子经之解释
§55
55. Pañcame vissāsoti visacchāyasantāno bhāvo. Otāroti tattha cittassa anuppaveso. Gahetvāti attano eva okāsaṃ gahetvā. Khepetvāti kusalavāraṃ khepetvā.
55. “第五为信”，这里信是心意安稳不生动摇。所谓“Otāro”指心不入流或不没入于不善法。所谓“Gahetvā”，即把握当下机会。所谓“Khepetvā”，指断除恶业障蔽。
Ghaṭṭeyyāti akkamanādivasena bādheyya. Tīhi pariññāhīti ñātatīraṇappahānasaṅkhātāhi tīhi pariññāhi. Natthi etesaṃ kutoci bhayanti akutobhayā, nibbhayāti attho. Catunnaṃ oghānaṃ, saṃsāramahoghasseva vā pāraṃ pariyantaṃ gatā. Tenāha ‘‘pāraṃ vuccati nibbāna’’ntiādi.
“Ghaṭṭeyyāti”是指侵害、侵犯之意。所谓“三种全懂”，即通过三重明彻，断绝愚痴，指断惑。此处无恐怖甚或恐怖，名为没有恐惧。所谓“四浪”，谓指轮回之大浪潮，犹如生死流转之苦海不能过渡。以此故称“到彼岸”，即为涅槃。故言“到彼岸名为涅槃”等。
Mātāputtasuttavaṇṇanā niṭṭhitā. · 《母子经》注释终了。
6. Upajjhāyasuttavaṇṇanā第六，《亲教师经》注释。
§56
56. Chaṭṭhe madhurakabhāvo nāma sarīrassa thambhitattaṃ, taṃ pana garubhāvapubbakanti āha ‘‘sañjātagarubhāvo’’ti . Na pakkhāyantīti nappakāsenti, nānākāraṇato na upaṭṭhahanti. Tenāha ‘‘catasso disā ca anudisā ca mayhaṃ na upaṭṭhahantī’’ti. Sesamettha uttānameva.
第五十六。所谓身体的第六种甘美体态，是指身体的坚实紧密。因其先有粗重本性的缘故，称为“已具粗重本性”。意谓不正在生长，亦不消减。由于各种原因，身体并未产生衰减。所以说：“四方八隅之处不能护持我。”此处所说的“余”指的正如上文所述。
Upajjhāyasuttavaṇṇanā niṭṭhitā. · 《亲教师经》注释终了。
7. Abhiṇhapaccavekkhitabbaṭṭhānasuttavaṇṇanā第七，《应常省察处经》注释。
§57
57. Sattame jarādhammoti dhamma-saddo ‘‘asammosadhammo nibbāna’’ntiādīsu (su. ni. 763) viya pakatipariyāyo, tasmā jarāpakatiko jiṇṇasabhāvoti attho. Tenāha ‘‘jarāsabhāvo’’tiādi. Sesapadesupi eseva nayo. Kammunā dātabbaṃ ādiyatīti kammadāyādo, attanā yathūpacitakammaphalabhāgīti attho. Taṃ pana dāyajjaṃ kāraṇūpacārena vadanto ‘‘kammaṃ mayhaṃ dāyajjaṃ santakanti attho’’ti āha yathā ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu, evamidaṃ puññaṃ vaḍḍhatī’’ti (dī. ni. 3.80). Yonīhi phalaṃ sabhāvato bhinnampi abhinnaṃ viya missitaṃ hoti. Tenāha ‘‘kammaṃ mayhaṃ yoni kāraṇa’’nti. Mamattavasena bajjhantīti bandhū, ñāti sālohito ca, kammaṃ pana ekantasambandhavāti āha ‘‘kammaṃ mayhaṃ bandhū’’ti. Patiṭṭhāti avassayo. Kammasadiso hi sattānaṃ avassayo natthi.
第五十七。所谓第七种老住法，意即有“不是应入涅槃的法”等诸义正成遍知，因此称为因老而生、具有衰老性质的。故称为“老衰本性”等。其他词义亦同。在业的给予上，称为“应受业”，意味着依自身行为所应当得到的相应业果。被他人施与时，则说明“业对我而言是所应受的”，如经中所说：“善法的摄取因缘，使此福德增长。”因性种不同，果报虽异而又相似如混合不分；故说“业因是我受生之门”。以亲属俗称为“亲属”。业为独有密切关系，故称“业因是我亲属”。住持者即条件。与业相似者，众生无相同的条件。
Yobbanaṃ ārabbha uppannamadoti ‘‘mahallakakāle puññaṃ karissāma, daharamha tāvā’’ti yobbanaṃ apassāya mānakaraṇaṃ. ‘‘Ahaṃ nirogo saṭṭhi vā sattati vā vassāni atikkantāni, na me harītakakhaṇḍampi khāditabbaṃ, ime panaññe ‘asukaṃ no ṭhānaṃ rujjati, bhesajjaṃ khādāmā’ti vicaranti, ko añño mayā sadiso nirogo nāmā’’ti evaṃ mānakaraṇaṃ ārogyamado. Sabbesampi jīvitaṃ nāma pabhaṅguraṃ dukkhānubandhañca, tadubhayaṃ anoloketvā pabandhaṭṭhitiṃ paccayasulabhatañca nissāya ‘‘ciraṃ jīviṃ, ciraṃ jīvāmi, ciraṃ jīvissāmi, sukhaṃ jīviṃ, sukhaṃ jīvāmi, sukhaṃ jīvissāmī’’ti evaṃ mānakaraṇaṃ jīvitamado.
青春开始而生起，意指“壮年时将作善业，年轻时即如此”；此是青春衰退的标记。言“我无疾病，六十七十年已逾，不须食苦根绿叶，其他人却认为身体不安、疾病缠身、需用药物”——此为健康的标志。整体来看，生命本苦而薄，苦伴随其间。依此观察苦乐的相续与条件难得纯净，故起“长寿、长命、长生安乐”的念想；这便是对生命的宝爱。
Upadhirahitanti kāmūpadhirahitaṃ. Cattāro hi upadhī – kāmūpadhi, khandhūpadhi, kilesūpadhi, abhisaṅkhārūpadhīti. Kāmāpi ‘‘yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) evaṃ vuttassa sukhassa adhiṭṭhānabhāvato ‘‘upadhiyati ettha sukha’’nti iminā vacanatthena ‘‘upadhī’’ti vuccati, khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvato. Sesaṃ suviññeyyameva.
去除依附，谓断除欲界的依附。总有四种依附，即欲界依附、蕴依附、烦恼依附及习气依附。欲界者，依五欲善乐生之快，为欲界之缘，故称为该乐之依附。蕴、烦恼、习气，皆为苦之根本及支配，故分别为其依附。此义明了。
Abhiṇhapaccavekkhitabbaṭṭhānasuttavaṇṇanā niṭṭhitā. · 《应常省察处经》注释终了。
8-10. Licchavikumārakasuttādivaṇṇanā第八至第十，《离车族少年经》等注释。
§58-60
58-60. Aṭṭhame sāpateyyanti ettha saṃ vuccati dhanaṃ, tassa patīti sapati, dhanasāmiko. Tassa hitāvahattā sāpateyyaṃ, drabyaṃ, dhananti attho. Attano rucivasena gāmakiccaṃ netīti gāmaniyo, gāmaniyoyeva gāmaṇiko.
第五十八至六十。第八处名为“财富”，其名由来是因此处有财富，如“财富主”，意谓其能护持财富、物品。因合于其喜好，负责乡里事务故为乡长，乡长即乡里之领导。
Anvāya upanissāya jīvanasīlā anujīvinoti āha ‘‘ye ca etaṃ upanissāya jīvantī’’ti. Ekaṃ mahākulaṃ nissāya paṇṇāsampi saṭṭhipi kulāni jīvanti, te manusse sandhāyetaṃ vuttaṃ. Sesaṃ suviññeyyameva. Navamādīni uttānatthāneva.
因缘结果，称为依赖生活，即“由某事作为依赖而活着”。譬如说，依赖大族群，五十或六十族共存，他们生活于世，所谓人与人之间的连接，即此义。此义与前文上文含义通达。第九等以此为开端，亦有相似用意于其他处。
Licchavikumārakasuttādivaṇṇanā niṭṭhitā. · 离车童子经等之解释已毕。
Nīvaraṇavaggavaṇṇanā niṭṭhitā. · 盖品之解释已毕。