2. Nāthavaggo · 2. 依怙品义注
2. Nāthavaggo第二 依怙品
1. Senāsanasuttavaṇṇanā第一《坐卧处经》注释
§11
11. Dutiyassa paṭhame pañcaṅgasamannāgatoti pañcahi guṇaṅgehi samannāgato. Nātidūraṃ hoti nāccāsannanti yañhi atidūre hoti, piṇḍāya caritvā tattha gacchantassa kāyacittadarathā hoti, tato anuppannaṃ vā samādhiṃ uppādetuṃ uppannaṃ vā thiraṃ kātuṃ na sakkoti. Accāsannaṃ bahujanākiṇṇaṃ hoti. Cattālīsausabhamatte pana padese vasataṃ dūrāsannadosavimuttañca gamanāgamanasampannaṃ nāma hoti. Divāappākiṇṇanti divasabhāge mahājanena anākiṇṇaṃ.
第十一：第二者谓第一者具五法也，即具五种性质。所谓不太远，亦非甚近者，是指行乞者常走行于其间，形体与心意适合于彼地之故。因而不能生起未具足之定，亦不能维持既现之定。所谓邻近者，是指以众人聚居之地为多，面积约四十余亩，居民稳定且无远近通行之苦，昼夜出入不离散也。
2. Pañcaṅgasuttavaṇṇanā第二《五支经》注释
§12
12. Dutiye kevalīti kevalehi sakalehi guṇehi samannāgato. Vusitavāti vutthabrahmacariyavāso. Asekhenāti asekhadhammapariyāpannena lokuttarena. Sīlakkhandhenāti sīlarāsinā. Vimuttikkhandhenāti ettha ṭhapetvā sīlādayo tayo sesā phaladhammā vimutti nāma, vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ, taṃ lokiyameva.
第十二：谓第二者谓唯有者，即唯有全部诸功德。所云"住世"，指外显之出家生活。所谓非玷污者，是谓无玷污之境界以达出世。所谓戒蕴者，是指戒之总摄。所谓解脱蕴者，是谓在此置戒等三余之果行法门名解脱，即解脱智见、观察智，皆为世间所知。
3-4. Saṃyojanasuttādivaṇṇanā第三至第四《结经》等注释
§13-14
13-14. Tatiye orambhāgiyānīti heṭṭhābhāgiyāni. Uddhambhāgiyānīti uparibhāgiyāni. Imasmiṃ sutte vaṭṭameva kathitaṃ. Catutthe khilavinibandhā pañcakanipāte vitthāritāyeva. Ārohapariṇāhenāti dīghaputhulantena.
第十三至十四：谓第三者谓下部者，即下分之法。谓上部者，是指上分法。于此经中如转轮所述。第四者谓邪缠集者，详见五集经。所谓上升转变者，指延长而宏大广泛者也。
5. Appamādasuttavaṇṇanā第五《不放逸经》注释
§15
15. Pañcame evameva khoti yathā sabbasattānaṃ sammāsambuddho aggo, evaṃ sabbesaṃ kusaladhammānaṃ kārāpakaappamādo aggoti daṭṭhabbo. Nanu cesa lokiyova, kusaladhammā pana lokuttarāpi. Ayañca kāmāvacarova, kusaladhammā pana catubhūmakā. Kathamesa tesaṃ aggoti? Paṭilābhakattena. Appamādena hi te paṭilabhanti, tasmā so tesaṃ aggo. Teneva vuttaṃ – sabbe te appamādamūlakāti.
第十五：谓第五者谓如是者，如诸众生中，正觉为首，诸善法中，勤修不懈为最。此欲界犹如世间，诸善法亦有四之境界，如何为首？依成就亦由不懈，故彼为首。是故云"皆由不懈为本"。
Jaṅgalānanti pathavitalacārīnaṃ. Pāṇānanti sapādakapāṇānaṃ. Padajātānīti padāni. Samodhānaṃ gacchantīti odhānaṃ pakkhepaṃ gacchanti. Aggamakkhāyatīti seṭṭhamakkhāyati. Yadidaṃmahantattenāti mahantabhāvena aggamakkhāyati, na guṇaggenāti attho. Vassikanti sumanapupphaṃ. Idaṃ kira suttaṃ sutvā bhātiyamahārājā vīmaṃsitukāmatāya ekasmiṃ gabbhe catujātigandhehi paribhaṇḍaṃ katvā sugandhapupphāni āharāpetvā ekassa samuggassa majjhe sumanapupphamuṭṭhiṃ ṭhapetvā sesāni tassa samantato muṭṭhiṃ katvā ṭhapetvā dvāraṃ pidhāya bahi nikkhanto. Athassa muhuttaṃ bahi vītināmetvā dvāraṃ vivaritvā pavisantassa sabbapaṭhamaṃ sumanapupphagandho ghānaṃ pahari. So mahātalasmiṃyeva mahācetiyābhimukho nipajjitvā ‘‘vassikaṃ tesaṃ agganti kathentena sukathitaṃ sammāsambuddhenā’’ti cetiyaṃ vandi. Khuddarājānoti khuddakarājāno. Kūṭarājānotipi pāṭho.
所谓森林者，是指土行之处。所谓手者，是指善巧之手。所谓足者，是指脚。所谓携带者，是指投入器具。所谓为首者，是指最尊者，不以品质论。所谓雨季者，是指菩提花。此经一闻，贤王因欲思惟，于一胎孕中净施四方香花，置菩提花于掌中，余花散于四方，闭门而出。片刻回入，门开而入，初闻菩提花香浓厚。彼大臣遂至大塔顶端，亲近塔前，称赞曰："雨季为首，善说为首正觉。"又有小王说是小王。又作伪王读法。
6. Āhuneyyasuttavaṇṇanā第六《应受供养经》注释
§16
16. Chaṭṭhe gotrabhūti sikhāpattavipassanābhūtena nibbānārammaṇena gotrabhuñāṇena samannāgato.
第十六：第六者谓种姓，持戒，见智慧，禅定证入涅槃之静。具足种姓知见者也。
7. Paṭhamanāthasuttavaṇṇanā7. 第一护经注释
§17
17. Sattame sanāthāti sañātakā bahuñātivaggā hutvā viharatha. Nāthaṃ karontīti nāthakaraṇā, attano sanāthabhāvakarā patiṭṭhākarāti attho. Kalyāṇamittotiādīsu sīlādiguṇasampannā kalyāṇā mittā assāti kalyāṇamitto. Tevassa ṭhānanisajjādīsu saha ayanato sahāyāti kalyāṇasahāyo. Cittena ceva kāyena ca kalyāṇamittesuyeva sampavaṅko oṇatoti kalyāṇasampavaṅko. Suvacohotīti sukhena vattabbo hoti, sukhena anusāsitabbo. Khamoti gāḷhena pharusena kakkhaḷena vutto khamati na kuppati. Padakkhiṇaggāhī anusāsaninti yathā ekacco ovadiyamāno vāmato gaṇhāti, paṭippharati vā, assuṇanto vā gacchati, evaṃ akatvā ‘‘ovadatha , bhante, anusāsatha, tumhesu anovadantesu ko añño ovadissatī’’ti padakkhiṇaṃ gaṇhāti.
第十七讲：在第七品中，称为善护者之众多增上弟子已聚集齐备，安住于此。所谓“Nāthaṃ karonti”（作护者）者，即护持自己身心安立之义。所谓“善友”等者，指品行及根本德行具足的善友，即善法之友。其所处安住及退伏同伴，称为善助者。于心与身，如同巷弄之间的屋梁，稳固不动，谓之善稳固。所谓“爽好”者，指当以快乐为生活，应以乐意为教诲。所谓“宽恕”，言虽言辞粗恶而能容忍，不生嗔恨。“旁接接受教诲”是指如有人提醒，听者当右手接过，不旋转弃去，默闻而去，如是则视为受教。反之若不受教，谓之不善受教。
Uccāvacānīti uccanīcāni. Kiṃkaraṇīyānīti ‘‘kiṃ karomī’’ti evaṃ vatvā kattabbakammāni. Tattha uccakammaṃ nāma cīvarassa karaṇaṃ rajanaṃ, cetiye sudhākammaṃ, uposathāgāracetiyagharabodhigharesu kattabbakammanti evamādi. Avacakammaṃ nāma pādadhovanamakkhanādikhuddakakammaṃ. Tatrūpāyāyāti tatrupagamaniyāya. Alaṃ kātunti kātuṃ samattho hoti. Alaṃ saṃvidhātunti vicāretuṃ samattho hoti.
第十八讲：所谓“高下话语”，即高而低之言语。所谓“应作事”，即以‘我当作何？’思维而应实行之事。如高者之事为塗衣，污秽之事，寺院、安居、佛塔起建等相关事宜。所谓小事，为脚部洗净、抹油等细微事务。所谓“事力”，即为办理事物所需要采取的行为。所谓“能为”，即能胜任办理之意。所谓“能筹划”，即能思虑办理之意。
Dhamme assa kāmo sinehoti dhammakāmo, tepiṭakaṃ buddhavacanaṃ piyāyatīti attho. Piyasamudāhāroti parasmiṃ kathente sakkaccaṃ suṇāti, sayañca paresaṃ desetukāmo hotīti attho . Abhidhamme abhivinayeti ettha dhammo abhidhammo, vinayo abhivinayoti catukkaṃ veditabbaṃ. Tattha dhammoti suttantapiṭakaṃ. Abhidhammoti satta pakaraṇāni. Vinayoti ubhatovibhaṅgo. Abhivinayoti khandhakaparivārā. Atha vā suttantapiṭakampi abhidhammapiṭakampi dhammo eva, maggaphalāni abhidhammo. Sakalavinayapiṭakaṃ vinayo, kilesavūpasamakaraṇaṃ abhivinayo. Iti sabbasmimpi ettha dhamme ca abhidhamme ca vinaye ca abhivinaye ca uḷārapāmojjo hotīti attho. Kusalesu dhammesūti kāraṇatthe bhummaṃ, cātubhūmakakusaladhammakāraṇā tesaṃ adhigamatthāya anikkhittadhuro hotīti attho.
第十九讲：谈法中所趣之欲谓“法欲”，即对三藏佛语心喜愿爱之意。所谓“喜爱摄取”，是指聆听他人之言语时，生欢喜之心，愿为他人说法。所谓“论藏之分”，此处“法”即指论藏；“律藏”者，则指戒律部分；“律藏之分”意即四分戒律。而“论藏”意指七部论书，“律藏”乃含【双分】二部分。亦有说“法”既是经藏又是论藏，二者皆法，谈及证悟及道果者即论藏。含蔽律藏者为戒律，消除烦恼者为论藏。由此，普遍体认于三藏中的法、论、戒及律等，皆是清净欢喜之法。所谓“善法”，指四根本善法地，即具正见、正思维、正语、正业等根本功德，以达其目的而不迷惑。
8. Dutiyanāthasuttavaṇṇanā8. 第二护经注释
§18
18. Aṭṭhame therānukampitassāti therehi ovādānusāsanidānasamussāhitāya hitapharaṇāya anukampitassa.
第二十讲：第八品谓为对长老所生之慈悲，即长老们以嘱咐、教导、辅助为因，由慈悲心而生之利益。
9. Paṭhamaariyāvāsasuttavaṇṇanā9. 第一圣住经注释
§19
19. Navame ariyavāsāti ariyānaṃ āvāso, te āvasiṃsu āvasanti āvasissantīti ariyāvāsā. Yadariyāti ye vāse ariyā.
第二十一讲：第九品“圣住”指圣者之栖宿，彼等既住、当住、欲住者称为圣住。所谓“yadariya”，是谓为圣者者也。
10. Dutiyaariyāvāsasuttavaṇṇanā10. 第二圣住经注释
§20
20. Dasamaṃ yasmā kururaṭṭhavāsino bhikkhū gambhīrapaññākārakā yuttappayuttā, tasmā yathā tesaṃ dīghanikāyādīsu mahānidānādīni kathitāni, evamidampi gambhīraṃ sukhumaṃ tilakkhaṇāhataṃ suttaṃ tattheva avoca. Tattha pañcaṅgavippahīnoti pañcahi aṅgehi vippayutto hutvā khīṇāsavo avasi vasati vasissati. Tasmā ayaṃ pañcaṅgavippahīnatā ariyāvāsoti vutto. Esa nayo sabbattha. Evaṃ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hotīti chaḷaṅgupekkhāya samannāgato hoti. Chaḷaṅgupekkhā dhammā nāma keti? Ñāṇādayo. ‘‘Ñāṇa’’nti vutte kiriyato cattāri ñāṇasampayuttacittāni labbhanti, ‘‘satatavihāro’’ti vutte aṭṭha mahācittāni, ‘‘rajjanadussanaṃ natthī’’ti vutte dasa cittāni labbhanti. Somanassaṃ āsevanavasena labbhati. Satārakkhena cetasāti khīṇāsavassa hi tīsu dvāresu sabbakāle sati ārakkhakiccaṃ sādheti. Tenevassa carato ca tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ hotīti vuccati.
第二十二讲：第十品谓，因居于乱国之比库，以其智慧深广且善解脱故，故于长部等大集经文，虽是微细深奥难解之三相证律经文，彼当即阐述之。所谓“五支除尽”，即指以五种身心成员离散，已断尽染污，余者住于涅槃。由此称为圣住。此理普遍适用。是故，比库若具备六种根本条件，依据六根本条件，得成就六根本境界。此六根本境界，即为智慧等。所谓“智慧”者，谓行使四种智慧相应之心得。谓“恒住者”者，谓具八种大心。谓“无恶心”者，指拥有十种心。由亲近快乐及欢喜而生。所谓善于警觉心者，指于断尽染污者，于三门恒常保持正念，行持护持修行。由此，行住坐时及闻经禅思常有适当觉见，乃谓如是。
Puthusamaṇabrāhmaṇānanti bahūnaṃ samaṇabrāhmaṇānaṃ. Ettha samaṇāti pabbajjūpagatā, brāhmaṇāti bhovādino. Puthupaccekasaccānīti bahūni pāṭekkasaccāni. ‘‘Idameva dassanaṃ saccaṃ, idameva sacca’’nti evaṃ pāṭiyekkaṃ gahitāni bahūni saccānīti attho. Nuṇṇānīti nīhaṭāni. Panuṇṇānīti suṭṭhu nīhaṭāni. Cattānīti vissaṭṭhāni. Vantānīti vamitāni. Muttānīti chinnabandhanāni katāni. Pahīnānīti pajahitāni. Paṭinissaṭṭhānīti yathā na puna cittaṃ ārohanti, evaṃ paṭinissajjitāni. Sabbāneva tāni gahitaggahaṇassa vissaṭṭhabhāvavevacanāni.
众多沙门婆罗门各有其多。此处，沙门指入出家者，婆罗门指婆罗门阶层等。所谓众多辟支真理，是指许多辟支真理的存在。所谓“这是唯一正见、真实、正谛”，即如是取一，谓众多真理为一真理之义。“努那”意为摧破、废止。“巴努努那”意为善断废止。“查塔”意为详尽彻底。“旺塔”意为呕出、排出。“穆塔”意为断除束缚。“巴欣”意为舍弃放弃。“巴蒂尼斯杀塔”意为如心不再复起般的放下。所有这些，皆说明所取真理已被完全取尽、详尽、断尽、舍弃、决绝之意。
Samavayasaṭṭhesanoti ettha avayāti anūnā, saṭṭhāti vissaṭṭhā. Sammā avayā saṭṭhā esanā assāti samavayasaṭṭhesano, suṭṭhuvissaṭṭhasabbaesanoti attho. Rāgā cittaṃ vimuttantiādīhi maggassa kiccanipphatti kathitā. Rāgo me pahīnotiādīhi paccavekkhaṇaphalaṃ kathitaṃ. Sesaṃ sabbattha uttānatthamevāti.
阿毗达摩‘集体六十六’意指其中‘阿瓦耶’为微不足道，‘六十六’为详尽。‘完全无余六十六’之意谓集会已具足、彻底完整。此处是说，烦恼令心解脱等，乃是道业的阶段成就。由烦恼断除等的回顾果报，一切都只是为了令心升起正至之功用。
Nāthavaggo dutiyo. · 护品第二。