1. Sambodhivaggo · 1. 正觉品义注
1. Sambodhivaggo一、正觉品
1. Sambodhisuttavaṇṇanā一、正觉经注释
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1. Navakanipātassa paṭhame sambodhipakkhikānanti catumaggasaṅkhātassa sambodhissa pakkhe bhavānaṃ, upakārakānanti attho. Pāḷiyaṃ āgate nava dhamme sandhāyevaṃ pucchati. Kā upanisāti ko upanissayapaccayo. Abhisallekhantīti abhisallekhikā. Samathavipassanācittassa vivaraṇe sappāyā upakārakāti cetovivaraṇasappāyā. Appicchataṃ ārabbha pavattā kathā appicchakathā. Sesesupi eseva nayo.
1. 关于九部集第一部中“觉悟的翼”之意，所谓“四圣谛所称之觉悟时机，此为护法之义。《巴利文》中“nava”作为“九”的词，问询其含义乃至于“副词'upani'”所摄含之缘起与条件之义。作“abhisallekhantī”者，则称其为“覆盖者”。此处指止观二心之展开详解，以此心之详说为护法。自少欲起始而展开之说，即为少欲之说。余余亦皆当同此理。
Asubhābhāvetabbā rāgassa pahānāyāti ayamattho sālilāyakopamāya vibhāvetabbo – eko hi puriso asitaṃ gahetvā koṭito paṭṭhāya sālikkhette sāliyo lāyati. Athassa vatiṃ bhinditvā gāvo pavisiṃsu. So asitaṃ ṭhapetvā yaṭṭhiṃ ādāya teneva maggena gāvo nīharitvā vatiṃ pākatikaṃ katvā punapi asitaṃ ādāya sāliyo lāyi. Ettha sālikkhettaṃ viya buddhasāsanaṃ daṭṭhabbaṃ, sālilāyako viya yogāvacaro, asitaṃ viya paññā, lāyanakālo viya vipassanāya kammakaraṇakālo, yaṭṭhi viya asubhakammaṭṭhānaṃ, vati viya saṃvaro, vatiṃ bhinditvā gāvīnaṃ pavisanaṃ viya sahasā appaṭisaṅkhāya pamādaṃ ārabbha rāgassa uppajjanaṃ, asitaṃ ṭhapetvā yaṭṭhiṃ ādāya paviṭṭhamaggeneva gāvo nīharitvā vatiṃ paṭipākatikaṃ katvā puna koṭito paṭṭhāya sālilāyanaṃ viya asubhakammaṭṭhānena rāgaṃ vikkhambhetvā puna vipassanāya kammaṃ ārabhanakālo. Imamatthaṃ sandhāya vuttaṃ – ‘‘asubhā bhāvetabbā rāgassa pahānāyā’’ti.
所谓应生厌离者，为断除贪欲之涵义，喻以水稻秧苗之比方为现前。譬如有一人，携带铁犁，把稻谷种入稻田之中，稻苗渐亡。其时男子断犁入村牧牛，使其践踏稻田，撼动稻苗。其后男复持铁犁，带秧苗再行插种，牛再次践踏稻田、除去秧苗。此犹如观察佛法，稻田如佛教法地，秧苗如修习止观之法；铁犁即慧，践踏即为勤修；稻苗消亡如观行有效之时机；农场如禁戒，田间分界如持守自制；而秧苗被践踏即生退失怠慢，以致贪欲重起。以铁犁再种秧苗，如依止观法作为；牛践踏田地，如拂除贪欲。故曰“应生厌离以断贪欲”。
Tattha rāgassāti pañcakāmaguṇikarāgassa. Mettāti mettākammaṭṭhānaṃ. Byāpādassa pahānāyāti vuttanayeneva uppannassa kopassa pajahanatthāya. Ānāpānassatīti soḷasavatthukā ānāpānassati. Vitakkupacchedāyāti vuttanayeneva uppannānaṃ vitakkānaṃ upacchedanatthāya. Asmimānasamugghātāyāti asmīti uppajjanakassa mānassa samugghātatthāya. Anattasaññā saṇṭhātīti aniccalakkhaṇe diṭṭhe anattalakkhaṇaṃ diṭṭhameva hoti. Etesu hi tīsu lakkhaṇesu ekasmiṃ diṭṭhe itaradvayaṃ diṭṭhameva hoti. Tena vuttaṃ – ‘‘aniccasaññino, bhikkhave, anattasaññā saṇṭhātī’’ti. Diṭṭheva dhamme nibbānanti diṭṭheyeva dhamme apaccayaparinibbānañca pāpuṇātīti imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ.
对此贪欲者，指称五欲之合成之贪。所谓慈即持守慈心法门。断嗔乃谓为放弃生已之嗔恚。所谓安那般那者，指十六支之入出息念。断散念，谓断除散乱心念。于此自我之煎熬，指因我执妄念而生诸苦恼。无我知见聚者，则于无常观见中显现无我相。此中有三相之一显现，则余二相亦显现。故语云：“无常觉者，诸比库，应知无我觉亦随时现行。”于现行之法中成就涅槃，及由依止相续法而得出离涅槃，乃是此经所阐明之义理。
2. Nissayasuttavaṇṇanā二、依止经注释
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2. Dutiye nissayasampannoti patiṭṭhāsampanno. Saddhanti okappanasaddhaṃ. Vīriyanti kāyikacetasikavīriyaṃ. Yaṃsāti yaṃ assa. Ariyāyapaññāyāti sahavipassanāya maggapaññāya. Saṅkhāyāti jānitvā. Ekaṃ paṭisevatīti sevitabbayuttakaṃ sevati. Adhivāsetīti adhivāsetabbayuttakaṃ adhivāseti. Parivajjetīti parivajjetabbayuttakaṃ parivajjeti. Vinodetīti nīharitabbayuttakaṃ nīharati. Evaṃ kho bhikkhūti evaṃ kho bhikkhu uggahaparipucchāvasena ceva dhammavavatthānavasena ca paṭisevitabbādīni suppaṭividdhāni supaccakkhāni katvā paṭisevanto adhivāsento parivajjento vinodento ca bhikkhu nissayasampanno nāma hotīti.
2. 第二义为建立于缘者，即有建立稳固之义。信解者，谓一心专注正信。精进即身心勤勇。如称“yamsa”为“彼所有者”。所谓圣者智慧乃指伴随观照所显圣道智慧。所谓“知悉者”，即明了因果之理。所谓“专注服从”，乃指依止当修法而行之意。所谓“保持栖止”，即指依止当前法住。所谓“远离”，是指出离不善法远离妄行。所谓“摒弃”，即力行排除不善。由此，比库们当如此持守修行，依此而修行、栖止、远离、摒弃者，即可称为具稳固之缘依者。
3. Meghiyasuttavaṇṇanā三、梅吉亚经注释
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3. Tatiye cālikāyanti evaṃnāmake nagare. Taṃ kira calamaggaṃ nissāya katattā olokentānaṃ calamānaṃ viya upaṭṭhāti, tasmā cālikāti saṅkhaṃ gataṃ. Cāliyapabbateti sopi pabbato sabbasetattā kāḷapakkhuposathe olokentānaṃ calamāno viya upaṭṭhāti, tasmā cāliyapabbatoti vutto. Tattha mahantaṃ vihāraṃ kārayiṃsu. Iti bhagavā taṃ nagaraṃ nissāya cālikāpabbatamahāvihāre viharati. Jantugāmanti evaṃnāmakaṃ aparampi tasseva vihārassa gocaragāmaṃ. Jattugāmantipi paṭhanti. Padhānatthikassāti padhānakammikassa. Padhānāyāti samaṇadhammakaraṇatthāya. Āgamehi tāvāti satthā therassa vacanaṃ sutvā upadhārento ‘‘na tāvassa ñāṇaṃ paripakka’’nti ñatvā paṭibāhanto evamāha. Ekakamhi tāvāti idaṃ panassa ‘‘evamayaṃ gantvāpi kamme anipphajjamāne nirāsaṅko hutvā pemavasena puna āgacchissatī’’ti cittamaddavajananatthaṃ āha. Natthi kiñci uttari karaṇīyanti catūsu saccesu catunnaṃ kiccānaṃ katattā aññaṃ uttari karaṇīyaṃ nāma natthi. Katassa vā paṭicayoti adhigatassa vā puna paṭicayopi natthi. Na hi bhāvitamaggo puna bhāvīyati, na pahīnakilesānaṃ puna pahānaṃ atthi. Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāmāti ‘‘samaṇadhammaṃ karomī’’ti taṃ vadamānaṃ mayaṃ aññaṃ kiṃ nāma vadeyyāma.
3. 第三义指“长棍山”者，即名为“cālikā”的镇邑。此地以通行途径为依止，出入如流动之众车排列而进，故名为“长棍”。又“cāliyapabbata”意指被如黑月望时诸众观察而晦暗之山，因此称为“长棍山”。此处诸比库们建有广大之僧舍。世尊亦以此镇为依止，常住于长棍山大僧舍。又有一村名“生猪村”，亦属于此僧舍附近。谓之猪村，意在强调入学担当者之义。传说中长老之言谓：“其学识未成熟。”故返礼而言：“即使如是，修行时功德仍可生起，心生信乐，定当再来。”如是于四谛四事无他可作，亦无他依止。意即，若问“为何立四谛”，实乃谓之“修行佛法”之言耳。
Divāvihāraṃ nisīdīti divāvihāratthāya nisīdi. Nisīdanto ca yasmiṃ maṅgalasilāpaṭṭe pubbe anupaṭipāṭiyā pañca jātisatāni rājā hutvā uyyānakīḷikaṃ kīḷanto tividhanāṭakaparivāro nisīdi, tasmiṃyeva nisīdi. Athassa nisinnakālato paṭṭhāya samaṇabhāvo jahito viya ahosi, rājavesaṃ gahetvā nāṭakavaraparivuto setacchattassa heṭṭhā mahārahe pallaṅke nisinno viya jāto. Athassa taṃ sampattiṃ assādayato kāmavitakko udapādi. So tasmiṃyeva khaṇe mahāyodhehi gahite dve core ānetvā purato ṭhapite viya addasa. Tesu ekassa vadhaṃ āṇāpanavasenassa byāpādavitakko uppajji, ekassa bandhanaṃ āṇāpanavasena vihiṃsāvitakko. Evaṃ so latājālena rukkho viya madhumakkhikāhi madhughātako viya akusalavitakkehi parikkhitto ahosi. Taṃ sandhāya – atha kho āyasmato meghiyassātiādi vuttaṃ. Anvāsattāti anubaddhā samparivāritā. Yena bhagavā tenupasaṅkamīti evaṃ pāpavitakkehi samparikiṇṇo kammaṭṭhānaṃ sappāyaṃ kātuṃ asakkonto ‘‘idaṃ vata disvā dīghadassī bhagavā paṭisedhesī’’ti sallakkhetvā ‘‘idaṃ kāraṇaṃ dasabalassa ārocessāmī’’ti nisinnāsanato vuṭṭhāya yena bhagavā tenupasaṅkami.
所谓昼栖者，谓为昼间住所。比库等于盛大园林之内，坐于祭祀礼坛之前，先前有历代君王之御前演剧队伍坐集，一同观戏。于是暂坐时，放弃如比库风范，如坐大王宝座之下，不觉起欲念。彼时观前突见被俘两盗匪被押，前方如车辕般立着。其一因嗔恚而生杀意，另一因入定呼吸力而生加害念。是如树枝包裹蜂群，如蜂击杀者，被恶念包围。由此缘故，乃论述若干有关长老梅吉耶等之事。所谓“anvāsatta”意为相互联系环绕。世尊因此接近，以为依止，观察其恶念累累修行法无法善利益之故，发出赞叹：“此乃十方之圭臬善法作因。”于是起身往见世尊。
4. Nandakasuttavaṇṇanā四、难达咖经注释
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4. Catutthe upaṭṭhānasālāyanti bhojanasālāyaṃ. Yenupaṭṭhānasālāti satthā nandakattherena madhurassarena āraddhāya dhammadesanāya saddaṃ sutvā, ‘‘ānanda, ko eso upaṭṭhānasālāya madhurassarena dhammaṃ desetī’’ti pucchitvā ‘‘dhammakathikanandakattherassa ajja, bhante, vāro’’ti sutvā ‘‘atimadhuraṃ katvā, ānanda, eso bhikkhu dhammaṃ katheti, mayampi gantvā suṇissāmā’’ti vatvā yenupaṭṭhānasālā tenupasaṅkami. Bahidvārakoṭṭhake aṭṭhāsīti chabbaṇṇarasmiyo cīvaragabbhe paṭicchādetvā aññātakavesena aṭṭhāsi. Kathāpariyosānaṃ āgamayamānoti ‘‘idamavocā’’ti idaṃ kathāvasānaṃ udikkhamāno dhammakathaṃ suṇanto aṭṭhāsiyeva. Athāyasmā ānando nikkhante paṭhame yāme satthu saññaṃ adāsi – ‘‘paṭhamayāmo atikkanto, bhante, thokaṃ vissamathā’’ti. Satthā tattheva aṭṭhāsi. Athāyasmā ānando majjhimayāmepi nikkhante, ‘‘bhante, tumhe pakatiyā khattiyasukhumālā, puna buddhasukhumālāti paramasukhumālā, majjhimayāmopi atikkanto, muhuttaṃ vissamathā’’ti āha. Satthā tattheva aṭṭhāsi. Tattha ṭhitakassevassa aruṇaggaṃ paññāyittha. Aruṇuggamanañca therassa ‘‘idamavocā’’ti pāpetvā kathāpariyosānañca dasabalassa chabbaṇṇasarīrasmivissajjanañca ekappahāreneva ahosi. Aggaḷaṃ ākoṭesīti agganakhena dvārakavāṭaṃ ākoṭesi.
第四章中，舍卫城供养殿作为饮食厅。所谓供养殿，即师子长老以甘美的蜜糖，开始宣说法音时，听见声音便问：“阿难，何人为供养殿以蜜糖而说法？”回答：“今者法师甘露长老主讲。”并言：“他说法甚为甘美，阿难，我们亦当去听听。”随即向供养殿走去。门外七十八个光洁如六色绸缎的袈裟所覆之人，身着异相，站立待候。法语告终时，即宣告“此已说尽”，法音始终如在场一样。此时长老阿难先行出门，晨时向佛问讯：“世尊，初更已过，稍可安歇。”佛陀即刻仍坐。阿难又于中更时出门，说：“世尊，贵弟子悉为王侯贵族子弟，亦为佛子中最尊，能胜此乃至中更，暂时可安歇。”佛陀仍旧端坐。彼时，立于佛旁的阿鲁努加智者施以劝慰。智者及长老阿难宣告“此已说尽”，说完德法终结时，如同以十力及六色法身光辉，一时而清净。阿颂尊者用拳头击打城门口而发声。
Sārajjamānarūpoti harāyamāno ottappamāno. Domanassasārajjaṃ panassa natthi. Ettakampi no nappaṭibhāseyyāti paṭisambhidāppattassa appaṭibhānaṃ nāma natthi. Ettakampi na katheyyanti dasseti. Sādhu sādhūti therassa dhammadesanaṃ sampahaṃsanto āha. Ayañhettha attho ‘‘sugahitā ca te dhammadesanā sukathitā cā’’ti. Kulaputtānanti ācārakulaputtānañceva jātikulaputtānañca. Ariyo ca tuṇhibhāvoti dutiyajjhānasamāpattiṃ sandhāyevamāha. Adhipaññādhammavipassanāyāti saṅkhārapariggahavipassanāñāṇassa . Catuppādakoti assagoṇagadrabhādiko. Idaṃ vatvāti imaṃ catūhaṅgehi samannāgataṃ dhammaṃ kathayitvā. Vihāraṃ pāvisīti gandhakuṭiṃ paviṭṭho.
有如掉头逃走之形，惊怖无比。内心无忧无怒之惧。只因如此，断定不会再有前面所讲内容，故曰这是已知之事，非新所言。赞叹长老说法顺畅且圆满，曰：“在此法中，所说法义及其表达均乃美好。”所谓“族子”，是指遵行行为规范及生于宗族之人。贵族者，亦称高贵之人。圣者以坚固禅定为分支之第二禅定而标示此法。称为“智慧的法明察”，意指觉察所有造作法的智见。所谓“四重基础，是指存在同类家族群居之分别。即他言此四法具足者就法中讲述之理义，入住禅林，进入香气四溢的净舍。
Kālena dhammassavaneti kāle kāle dhammassavanasmiṃ. Dhammasākacchāyāti pañhakathāya. Gambhīraṃ atthapadanti gambhīraṃ guḷhaṃ rahassaṃ atthaṃ. Paññāyāti sahavipassanāya maggapaññāya. Sammasanapaṭivedhapaññāpi uggahaparipucchāpaññāpi vaṭṭatiyeva. Patto vā pajjati vāti arahattaṃ patto vā pāpuṇissati vāti evaṃ guṇasambhāvanāya sambhāveti. Appattamānasāti appattaarahattā, arahattaṃ vā appattaṃ mānasaṃ etesantipi appattamānasā. Diṭṭhadhammasukhavihāranti ettha diṭṭhadhammasukhavihāro lokiyopi vaṭṭati lokuttaropi.
时节至，法音传闻即是因时受听。称作法谈，是以讨论五义之法义。所谓深奥之义，是隐秘难明之意。智慧意指随见内观获致的觉智。正见及断谤之慧兼具启发与反问智慧俱增。若成就则得以涅槃境界，阿拉汉位可获证。所谓不成就的意念，是指尚未得阿拉汉之心念所摄。所谓现法乐住，谓今世亦有，以超俗状态共存。
5. Balasuttavaṇṇanā五、力经注释
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5. Pañcame avijjākosajjasāvajjaassaddhiyesu akampanato paññābalādīni daṭṭhabbāni. Akusalasaṅkhātāti akusalāti ñātā. Esa nayo sabbattha. Nālamariyāti ariyabhāvaṃ kātuṃ asamatthā, ariyānaṃ vā ananucchavikā. Vodiṭṭhāti suṭṭhu diṭṭhā. Vocaritāti manodvāre samudācārappattā. Atthikassāti dhammadesanāya atthikassa. Ājīvikābhayanti jīvitavuttibhayaṃ. Asilokabhayanti garahābhayaṃ. Parisāsārajjabhayanti parisaṃ patvā sārajjaṃ okkamanabhayaṃ. Imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ.
第五章论及无明之集根本在五信坚定者心不可动摇，及智慧等。所谓不善名下行为，指无善业之造作。此理普遍适用。‘不能犯戒’者，谓无能力行恶，包括对圣者戒律之不遵。长老赞叹此法教导周全并称“成就善法之传讲亦确乎。”所谓族子，包括修行世系合适者及所生家族的人。圣者谓坚固定及禅定之功用，亦名“智慧了别”。所谓智慧明了，指以智观察造作法的觉知。此处所示名称和描述均适用于常见与非凡境界。
6. Sevanāsuttavaṇṇanā6. 《亲近经》之义注
§6
6. Chaṭṭhe jīvitaparikkhārāti jīvitasambhārā. Samudānetabbāti samāharitabbā. Kasirena samudāgacchantīti dukkhena uppajjanti. Rattibhāgaṃ vā divasabhāgaṃ vāti ettha rattibhāge ñatvā rattibhāgeyeva pakkamitabbaṃ, rattiṃ caṇḍavāḷādiparipanthe sati aruṇuggamanaṃ āgametabbaṃ. Divasabhāge ñatvā divā pakkamitabbaṃ, divā paripanthe sati sūriyatthaṅgamanaṃ āgametabbaṃ. Saṅkhāpīti sāmaññatthassa bhāvanāpāripūriāgamanaṃ jānitvā. So puggaloti padassa pana ‘‘nānubandhitabbo’’ti iminā sambandho. Anāpucchāti idha pana taṃ puggalaṃ anāpucchā pakkamitabbanti attho. Api panujjamānenāti api nikkaḍḍhiyamānena. Evarūpo hi puggalo sacepi dārukalāpasataṃ vā udakaghaṭasataṃ vā vālikāghaṭasataṃ vā daṇḍaṃ āropeti, mā idha vasīti nikkaḍḍhāpeti vā, taṃ khamāpetvāpi yāvajīvaṃ so anubandhitabbova, na vijahitabbo.
第六章讲生命维系，即生命储备。所谓须知汇聚者，即应聚集者。疾病之因而生苦，以此多苦。夜间时间与白昼分辨，指夜间应掌握其节律，夜晚于月光或照明处应注意起止。昼间分辨昼时行动，日出日落时应观测天象。粗略意，则为逐步培养觉知之学法，以人为主角，此人不应被过问或烦扰。即使此人举起粗木棒或水罐杖也不应逼迫他居住此处。即使原谅也不应赶走，应持续照顾终生，不能抛弃舍弃。
7. Sutavāsuttavaṇṇanā7. 《多闻经》之义注
§7
7. Sattame pañca ṭhānāni ajjhācaritunti pañca kāraṇāni atikkamituṃ. Pāṇanti antamaso kunthakipillikaṃ. Adinnanti antamaso tiṇasalākampi parasantakaṃ. Theyyasaṅkhātanti theyyacittena. Sannidhikārakaṃ kāme paribhuñjitunti sannidhiṃ katvā ṭhapetvā vatthukāmakilesakāme paribhuñjituṃ abhabbo. Akappiyaṃ kāmaguṇaṃ sandhāyetaṃ vuttaṃ. Buddhaṃ paccakkhātunti ‘‘na buddho aya’’nti evaṃ paṭikkhipituṃ. Dhammādīsupi eseva nayo. Evaṃ tāva aṭṭhakathāya āgataṃ. Pāḷiyaṃ pana imasmiṃ sutte agatigamanāni kathitāni.
第七章述五处须详知戒律。所谓‘手’，即指末端之划伤微弱之针刺。‘不取’已指割断草茎细微伤害。‘意欲’即意驰心向。有碍于修行者。所谓在场意味着处于执着对象中。‘不善欲’为戒律禁守欲乐。佛曾明言此非佛陀所为，可加以反驳。对法亦有如是理解。至此即注疏所至。巴利语于此经中亦陈述相关断章。
8-10. Sajjhasuttādivaṇṇanā8-10. 《诵习经》等之义注
§8-10
8-10. Aṭṭhame buddhādīnaṃ paccakkhānaṃ kathitaṃ. Navame puthujjanena saddhiṃ gahitattā ‘‘āhuneyyā’’ti vuttaṃ. Dasame gotrabhūti sotāpattimaggassa anantarapaccayena sikhāpattabalavavipassanācittena samannāgato. Sesaṃ sabbattha uttānatthamevāti.
第八至十条述及佛及其他诸尊现前的情况。第九条说，与凡夫共同把持时，说为「应受持戒者」。第十条则说明，出世家族生的声闻乘初果道，即须陡然具足持戒、定力、智慧三学，并以慧观内心，紧随其后，合诸因缘而成。余文皆在论述最终昇华之义。
Sambodhavaggo paṭhamo. · 正觉品第一。