5. Akkosavaggo · 5. 辱骂品义注
5. Akkosavaggo5. 辱骂品
4. Kusinārasuttavaṇṇanā4. 拘尸那罗经注释
§44
44. Pañcamassa catutthe kusinārāyanti evaṃnāmake nagare. Devatānaṃ atthāya baliṃ haranti etthāti baliharaṇo, tasmiṃ baliharaṇe. Acchiddena appaṭimaṃsenātiādīsu yena kenacideva pahaṭo vā hoti, vejjakammādīni vā katāni, tassa kāyasamācāro upacikādīhi khāyitatālapaṇṇaṃ viya chiddo ca, paṭimasituṃ yattha katthaci gahetvā ākaḍḍhituṃ sakkuṇeyyatāya paṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃso nāma. Vacīsamācāro pana musāvādaomasavādapesuññaamūlakānuddhaṃsanādīhi chiddo sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃso. Mettaṃ nu kho me cittanti palibodhaṃ chinditvā kammaṭṭhānabhāvanānuyogena adhigataṃ me mettacittaṃ. Anāghātanti āghātavirahitaṃ, vikkhambhanena vihatāghātanti attho. Kattha vuttanti idaṃ sikkhāpadaṃ kismiṃ nagare vuttaṃ.
第四十四条云：五者中的第四条名为库西那拉延提，谓此名也。有云：神祇们的利益，称为供养『bali』之意，于此即供养之事。所谓供养者，是指因某种原因被铲除或打断者，如药事等。其身行为如同断去、剝落的树皮、叶片一般，断裂而可破碎，依所在可被采取切割，称为“可断供养”；相反的则是“非断供养”。言语行为则是因谎言及以谎言为根基的侮辱等行为而产生者，亦称断或非断供养。此处我心于断除执着后，恪守修习法门，以此得至慈心。所谓无伤害，乃无害之意；因错乱而被破坏，则谓破坏之害。今问此誓戒曾于何城所宣说？
Kālena vakkhāmītiādīsu eko ekaṃ okāsaṃ kāretvā codento kālena vadati nāma. Saṅghamajjhe vā gaṇamajjhe vā salākaggayāgaggavitakkamāḷakabhikkhācāramaggaāsanasālādīsu vā upaṭṭhākehi parivāritakkhaṇe vā codento akālena vadati nāma. Tacchena vadanto bhūtena vadati nāma. ‘‘Daharamahallakaparisāvacarakapaṃsukūlikadhammakathikapatirūpaṃ tava ida’’nti vadanto pharusena vadati nāma. Kāraṇanissitaṃ pana katvā, ‘‘bhante mahallakattha, parisāvacarakattha, paṃsukūlikattha, dhammakathikatthapatirūpaṃ tumhākamida’’nti vadanto saṇhena vadati nāma. Kāraṇanissitaṃ katvā vadanto atthasaṃhitena vadati nāma. Mettacitto vakkhāmi no dosantaroti mettacittaṃ paccupaṭṭhapetvā vakkhāmi, na duṭṭhacitto hutvā.
谓『时间之中陈说』者，即每一时机引发而称。或于僧团、群体之间，或于议合堂、托钵所等由侍者围绕时，即所谓不合时宜而发言者。依实语而说，谓如‘你是公社里的杂事婆’，此等用词被视为粗鄙言辞。若因缘妥当而言，则以端正言语措词相应。依因缘正确详述者即为言说。如我慈心宣说，无恶意，非恶心而为。
5. Rājantepurappavesanasuttavaṇṇanā5. 王宫入内经注释
§45
45. Pañcame kataṃ vā karissanti vāti methunavītikkamaṃ kariṃsu vā karissanti vā. Ratananti maṇiratanādīsu yaṃkiñci. Patthetīti māretuṃ icchati. Hatthisambādhanti hatthīhi sambādhaṃ . Hatthisammaddanti vā pāṭho, tassattho – hatthīhi sammaddo etthāti hatthisammaddaṃ. Sesesupi eseva nayo. Rajanīyāni rūpasaddagandharasaphoṭṭhabbānīti etāni rāgajanakāni rūpādīni tattha paripūrāni honti.
第四十五条云：谓第五条或会作或不作，谓为男女淫欲之戒。宝玉等指一切珠玉宝石。‘城户’谓急欲杀害之意。‘象缚’意指象被缚制，‘象缚’或读为‘象握’，意即象被掌控，皆属此义。其余亦同理。‘夜间之物’，如色、声、香等，皆为生起贪欲之因，其处皆充盈。
6. Sakkasuttavaṇṇanā6. 萨咖经注释
§46
46. Chaṭṭhe sokasabhayeti sokena sabhaye. Sokabhayeti vā pāṭho, ayamevattho. Dutiyapadepi eseva nayo. Yena kenaci kammaṭṭhānenāti kasivaṇijjādikammesu yena kenaci kammena. Anāpajja akusalanti kiñci akusalaṃ anāpajjitvā. Nibbiseyyāti uppādeyya ācineyya. Dakkhoti cheko. Uṭṭhānasampannoti uṭṭhānavīriyena samannāgato. Alaṃ vacanāyāti yutto vacanāya. Ekantasukhappaṭisaṃvedī vihareyyāti ekantameva kāyikacetasikasukhaṃ ñāṇena paṭisaṃvedento vihareyya. Aniccāti hutvā abhāvato. Tucchāti sārarahitā. Musāti niccasubhasukhā viya khāyamānāpi tathā na hontīti musā. Mosadhammāti nassanasabhāvā. Tasmā te paṭicca dukkhaṃ uppajjatīti sandasseti. Idhapana voti ettha vo ti nipātamattaṃ. Apaṇṇakaṃ vā sotāpannoti avirādhitaṃ ekaṃsena sotāpanno vā hoti. Sopi jhānaṃ nibbatteti, brahmalokaṃ vā gantvā chasu vā kāmasaggesu ekantasukhappaṭisaṃvedī hutvā vihareyya. Imasmiṃ sutte satthā aṭṭhaṅguposathassa guṇaṃ kathesi.
第四十六条‘忧惧’，谓因忧苦而惧怕。‘忧惧’或读之，义相同。第二句亦同理。‘因某业处’谓因如贩卖奴婢等营业行为。‘不可及恶’谓未及造作则称不可及之恶业。‘应断除’谓应生起，应除去。‘悟’谓认识。‘起劲起行’谓具起奋发力。‘应合语’谓恰当言语。‘专以乐感知而住’，谓专注而身心和乐以智慧感知而住。无常，谓离生灭。‘空疏’谓无实体。‘虚伪’，谓虽常为乐，若消失则不真实。‘诳邪’谓灭灭性质。由此显示，因缘依止，故苦生起。此处谓之‘此处也’之意。不染净者，谓以一心不染尘之一净者。其同修禅定，或往梵天界，或于六欲天专以乐觉察而住。此经中，世尊论述八支解脱功德。
7. Mahālisuttavaṇṇanā7. 大离经注释
§47
47. Sattame micchāpaṇihitanti micchā ṭhapitaṃ. Adhammacariyāvisamacariyāti akusalakammapathavasena adhammacariyasaṅkhātā visamacariyā. Kusalakammapathavasena itarā veditabbā. Evamidha vaṭṭameva kathitaṃ.
第四十七条‘邪立’，谓立错。‘非法行、不正行’，谓由不善业途径所生之非法、不正行。由善业途径，则应另分别。依此轮回，即此言也。
8. Pabbajitaabhiṇhasuttavaṇṇanā8. 出家者常行经注释
§48
48. Aṭṭhame pabbajitenāti gharāvāsaṃ pahāya sāsane pabbajjaṃ upagatena. Abhiṇhanti abhikkhaṇaṃ punappunaṃ, paccavekkhitabbā oloketabbā sallakkhetabbā. Vevaṇṇiyanti vivaṇṇabhāvaṃ. Taṃ panetaṃ vevaṇṇiyaṃ duvidhaṃ hoti sarīravevaṇṇiyaṃ parikkhāravevaṇṇiyañca. Tattha kesamassuoropanena sarīravevaṇṇiyaṃ veditabbaṃ. Pubbe pana nānāvirāgāni sukhumavatthāni nivāsetvāpi nānaggarasabhojanaṃ suvaṇṇarajatabhājanesu bhuñjitvāpi sirigabbhe varasayanāsanesu nipajjitvāpi nisīditvāpi sappinavanītādīhi bhesajjaṃ katvāpi pabbajitakālato paṭṭhāya chinnasaṅghaṭitakasāvarasapītāni vatthāni nivāsetabbāni, ayapatte vā mattikapatte vā missakodano bhuñjitabbo, rukkhamūlādisenāsane muñjatiṇasantharaṇādīsu nipajjitabbaṃ , cammakhaṇḍataṭṭikādīsu nisīditabbaṃ, pūtimuttādīhi bhesajjaṃ kattabbaṃ hoti. Evamettha parikkhāravevaṇṇiyaṃ veditabbaṃ. Evaṃ paccavekkhato kopo ca māno ca pahīyati.
第四十八条‘出家’，谓舍舍宅入教法所出家者。‘常来常去’，谓应复次关注、察看、辨识。本色义，意指显现之色。此显色分二：身体之色与用具之色。应由毛发浑浊观察身体之色。过去虽已远离各种细微爱欲，即使享用象乳黄金等珍贵之物，或卧坐于富丽座具上，涂敷牛油药浴等，出家后仍需舍弃和净除旧衣染尘。有时应穿土陶衣服，或食用未洁净食物，卧于树根及修缮之处，亦有应坐于竹席之类，涂擦药品等。如此观察用具之色。如此复视，则使瞋恚慢心离弃。
Parapaṭibaddhā me jīvikāti mayhaṃ paresu paṭibaddhā parāyattā catupaccayajīvikāti. Evaṃ paccavekkhato hi ājīvo parisujjhati, piṇḍapāto ca apacito hoti, catūsu paccayesu apaccavekkhitaparibhogo nāma na hoti. Añño me ākappo karaṇīyoti yo gihīnaṃ uraṃ abhinīharitvā gīvaṃ paggahetvā lalitenākārena aniyatapadavītihārena gamanākappo hoti, tato aññova ākappo mayā karaṇīyo, santindriyena santamānasena yugamattadassinā visamaṭṭhāne udakasakaṭeneva mandamitapadavītihārena hutvā gantabbanti paccavekkhitabbaṃ. Evaṃ paccavekkhato hi iriyāpatho sāruppo hoti, tisso sikkhā paripūrenti. Kaccinukhoti salakkhaṇe nipātasamudāyo. Attāti cittaṃ. Sīlato na upavadatīti aparisuddhaṃ te sīlanti sīlapaccayo na upavadati. Evaṃ paccavekkhato hi ajjhattaṃ hirī samuṭṭhāti, sā tīsu dvāresu saṃvaraṃ sādheti, tīsu dvāresu saṃvaro catupārisuddhisīlaṃ hoti, catupārisuddhisīle ṭhito vipassanaṃ vaḍḍhetvā arahattaṃ gaṇhāti. Anuvicca viññū sabrahmacārīti paṇḍitā sabrahmacārino anuvicāretvā. Evaṃ paccavekkhato hi bahiddhā ottappaṃ saṇṭhāti, taṃ tīsu dvāresu saṃvaraṃ sādhetīti anantaranayeneva veditabbaṃ.
「他人所束缚着的生活」，谓我对他人的束缚，他人所专注的、依凭四缘的生活。正是这样观察，生活得以完善，供养也不受亏损；对这四种缘的观察使用无所偏倚的利益，即非滥用者。又有另外的意念应当具足，即持家者若专注于自身胸膛，摄取自身舌头，以温和的行为、无常步履的转变行为取舍，自成行脚之道；然后他自身又应当具足另外的意念，即以安静的根、安静的心，通达同时见境处，如水漂流在水面般，安住于无常的步履转变之用，行者应往之处。正是如此观察，行路之途近似痊愈，三种修学得以圆满。所谓病痛，乃指疾病之体。所谓「我」者谓心。若品德不纯，则不生起戒德缘。如此观察，内心生起忸怩之心，在三关门处修成守护；守护于三关门处即为四重清净的戒律身；坚住于四重清净者，增长慧观，得阿拉汉果。智者反复思量，谓「我当守清净戒行」。智者为守清净戒行再三反复思量。正是如此观察，外缘生起怖畏，因而在三关门处成就守护，依此当即而知。
Nānābhāvo vinābhāvoti jātiyā nānābhāvo, maraṇena vinābhāvo. Evaṃ paccavekkhato hi tīsu dvāresu asaṃvutākāro nāma na hoti, maraṇassati sūpaṭṭhitā hoti. Kammassakomhītiādīsu kammaṃ mayhaṃ sakaṃ attano santakanti kammassakā. Kammena dātabbaṃ phalaṃ dāyaṃ, kammassa dāyaṃ kammadāyaṃ, taṃ ādīyāmīti kammadāyādo. Kammaṃ mayhaṃ yoni kāraṇanti kammayoni. Kammaṃ mayhaṃ bandhu ñātakoti kammabandhu. Kammaṃ mayhaṃ paṭisaraṇaṃ patiṭṭhāti kammapaṭisaraṇo. Tassa dāyādo bhavissāmīti tassa kammassa dāyādo tena dinnaphalaṃ paṭiggāhako bhavissāmi. Evaṃ kammassakataṃ pana paccavekkhato pāpakaraṇaṃ nāma na hoti. Kathaṃbhūtassa me rattindivā vītivattantīti kinnu kho me vattappaṭipattiṃ karontassa, udāhu akarontassa, buddhavacanaṃ sajjhāyantassa, udāhu asajjhāyantassa, yonisomanasikāre kammaṃ karontassa, udāhu akarontassāti kathaṃbhūtassa me rattindivā vītivattanti, parivattantīti attho. Evaṃ paccavekkhato hi appamādo paripūrati.
「无数生灭」亦谓无常，借由出生日之多样性及死亡之离别。由此观察，守护于三关门处无杂乱之行为，死亡之念稳定然而庄严。所谓「业的所有者」乃即身行语意诸业与自我相关。因业应当施予果报者，即业果受者，名为「业果受者」。业为我之生存之因，为我之眷属、亲友者名为业之眷属。业之栖所稳固，为业栖所。若业方将来施予果报，则是未来业果报受者。正如是，对业所有者观察，不生恶业。云何我昼夜行为自如？是说有人为我行、有无人为我行，或闻佛言悦纳，或不悦纳，或以正思维造作业，或不造作业，昼夜流转即是此义。如是观察，精进不懈。
Suññāgāre abhiramāmīti vivittokāse sabbiriyāpathesu ekakova hutvā kacci nu kho abhiramāmīti attho. Evaṃ paccavekkhato kāyaviveko paripūrati. Uttarimanussadhammoti uttarimanussānaṃ ukkaṭṭhamanussabhūtānaṃ jhāyīnañceva ariyānañca jhānādidhammo, dasakusalakammapathasaṅkhātamanussadhammato vā uttaritaro visiṭṭhataro dhammo me mama santāne atthi nu kho, santi nu khoti attho. Alamariyañāṇadassanavisesoti mahaggatalokuttarapaññā pajānanaṭṭhena ñāṇaṃ, cakkhunā diṭṭhamiva dhammaṃ paccakkhakaraṇato dassanaṭṭhena dassananti ñāṇadassanaṃ, ariyaṃ visuddhaṃ uttamaṃ ñāṇadassananti ariyañāṇadassanaṃ, alaṃ pariyattakaṃ kilesaviddhaṃsanasamatthaṃ ariyañāṇadassanamettha, assa vāti alamariyañāṇadassano, jhānādibhedo uttarimanussadhammo alamariyañāṇadassano ca so viseso cāti alamariyañāṇadassanaviseso. Atha vā tameva kilesaviddhaṃsanasamatthaṃ visuddhaṃ ñāṇadassanameva visesoti alamariyañāṇadassanaviseso vā. Adhigatoti paṭiladdho me atthi nu kho. Sohanti paṭiladdhaviseso so ahaṃ. Pacchime kāleti maraṇamañce nipannakāle. Puṭṭhoti sabrahmacārīhi adhigataguṇavisesaṃ pucchito. Na maṅku bhavissāmīti patitakkhandho nittejo na hessāmīti. Evaṃ paccavekkhantassa hi moghakālakiriyā nāma na hoti.
「空屋喜爱」者，寂静时独坐在诸努力之地，仅此一处。是否有「安乐」之义？通过如此观察，身之清净得以圆满。所谓「上人道人」乃即广大高贵出世之禅修者及圣者，或依据十善业之教法，或更高超逾出世之教法，我之法脉中有所存否？如有则为实，如无则无义。所谓无妄智慧证见殊胜，即广大上上超凡智慧之认识，于认为真实的法实相如眼见，谓之智慧见解。圣洁殊胜最高慧解见，名圣慧解见。此慧解见能斩除烦恼净除污垢，即此所说之无妄慧解见。所谓「有」者为无妄慧解见者，其别也。有时此无妄慧解见，能够断除烦恼净化心法，谓无妄慧解见。已得此证者，我具有此慧否？确有。我具此证之特征。昔日死期将至之时，诸比库向我询问得证佛法殊胜之特征，我应答不成俗人疑惑，亦不变退失。正由此观察，无谓虚妄时刻之行。
9-10. Sarīraṭṭhadhammasuttādivaṇṇanā9-10. 身住法经等之解释
§49-50
49-50. Navame ponobbhavikoti punabbhavanibbattako. Bhavasaṅkhāroti bhavasaṅkharaṇakammaṃ. Imasmiṃ sutte vaṭṭameva kathitaṃ. Dasame sīlabāhusaccavīriyasatipaññā lokiyalokuttarāmissikā kathitā. Sesaṃ sabbattha uttānatthamevāti.
第49-50条。「复生者」谓重现生起者。「有为集」指造作诸生之业因。在此经中即现前所说。第十条乃讲述持戒、广闻、精进、念、慧等俗出世的修行功德。其余部分统一皆为直指上意。
Akkosavaggo pañcamo. · 辱骂品第五。
Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ. · 第一个五十已完结。
2. Dutiyapaṇṇāsakaṃ
第二十五卷