(6) 1. Sacittavaggo · (6) 1. 自心品义注
(6) 1. Sacittavaggo（六）1. 自心品
1-4. Sacittasuttādivaṇṇanā1-4. 自心经等之义注
§51-54
51-54. Dutiyassa paṭhame sacittapariyāyakusaloti attano cittavārakusalo. Rajanti āgantukaupakkilesaṃ. Aṅgaṇanti tatthajātakaaṅgakāḷatilakādiṃ. Āsavānaṃ khayāyāti arahattatthāya. Tatiye paṭibhānenāti vacanasaṇṭhānena. Catutthe adhipaññādhammavipassanāyāti saṅkhārapariggāhakavipassanāya.
第二至第五句。第二句所言“cittapariyāyakusalo”者，谓其心业圆明善巧，内心清净，善于调治自身内心。其心波动虽有外来污秽染污，仍能保持心力充足。所谓“aṅgaṇanti”者，指此处原文譬喻心业之污染，如树枝叶之污秽，或如粪蓄、土垢等之杂染。其言“āsavānaṃ khayāyāti”者，即断尽烦恼之义，谓修行者证得阿拉汉果，即烦恼尽灭之目的也。第三句所云“paṭibhānenāti”者，是指言语得以理顺通达解释，语句连贯无妨碍。第四句“adhipaññādhammavipassanāyāti”者，谓持有主智慧者，于法得以正断观察，具现色身及法之根本因缘相应之明辨慧见。此慧亦为观察烦恼感受业行构成之洞彻慧观。
8. Mūlakasuttavaṇṇanā8. 根本经之义注
§58
58. Aṭṭhame amatogadhāti ettha saupādisesā nibbānadhātu kathitā, nibbānapariyosānāti ettha anupādisesā. Anupādisesaṃ pattassa hi sabbe dhammā pariyosānappattā nāma honti. Sesapadāni heṭṭhā vuttatthāneva.
第五十八句中“amatogadhāti”者，此处论及无余依涅槃之境界，谓为无剩余烦恼及粘著名相涅槃。所谓“saupādisesā nibbānadhātu”即有余依涅槃，是指涅槃尚留有余染、余结，坚持烦恼未尽时之果位境界。云“nibbānapariyosānāti”者，则指无余依涅槃，是最究竟寂灭，无有任何烦恼残余。所谓“anupādisesā”即无依无碍之涅槃，已成就全然的解脱。此理因无余依涅槃得以为所有诸法最终之完成，乃为灭尽无余依涅槃称名。残结末节之义在下文叙述处有详解。
9. Pabbajjāsuttavaṇṇanā9. 出家经之义注
§59
59. Navame tasmāti yasmā evaṃ aparicitacittassa sāmaññattho na sampajjati, tasmā. Yathāpabbajjāparicitañca no cittaṃ bhavissatīti yathā pabbajjānurūpena paricitaṃ. Ye hi keci pabbajanti nāma, sabbe te arahattaṃ patthetvā. Tasmā yaṃ cittaṃ arahattādhigamatthāya paricitaṃ vaḍḍhitaṃ, taṃ yathāpabbajjāparicitaṃ nāmāti veditabbaṃ. Evarūpaṃ pana cittaṃ bhavissatīti sikkhitabbaṃ. Lokassa samañca visamañcāti sattalokassa sucaritaduccaritāni. Lokassa bhavañca vibhavañcāti tassa vaḍḍhiñca vināsañca, tathā sampattiñca vipattiñca. Lokassasamudayañca atthaṅgamañcāti pana saṅkhāralokaṃ sandhāya vuttaṃ, khandhānaṃ nibbattiñca bhedañcāti attho.
第五十九句中“tasmāti yasmā”者，谓此是因为无明未能生起真正之理解，故不生起共通内心知见。言“yathāpabbajjāparicitañca no cittaṃ bhavissatīti”，是说若心不因受出家修行影响而为之熟悉，则不成为心。此处“pabbajjā”指出家之行为或受持，若未为其所熟知，则该心不生。又言“ye hi keci pabbajanti nāma”者，谓所有出家者，皆已证获阿拉汉果位，故心为阿拉汉所知。故“taṃ yathāpabbajjāparicitaṃ nāmāti”，言此心因受持出家之缘故而增广熟悉。须修习此等故心方能生起。这里提及俗世与圣世之分殊，谓三界之众生，包括世间与非世间，皆有善恶行为之区分。此教义说明世间种种生灭苦集灭道之法，实为行者观照众生生死轮回之理。又谓世间法因果之生灭，心法造作之迹象及诸蕴之生灭分裂，理当明了意会。
10. Girimānandasuttavaṇṇanā10. 基利玛难德经之义注
§60
60. Dasame anukampaṃ upādāyāti girimānandatthere anukampaṃ paṭicca. Cakkhurogotiādayo vatthuvasena veditabbā. Nibbattitappasādānañhi rogo nāma natthi. Kaṇṇarogoti bahikaṇṇe rogo. Pināsoti bahināsikāya rogo. Nakhasāti nakhehi vilekhitaṭṭhāne rogo. Pittasamuṭṭhānāti pittasamuṭṭhitā. Te kira dvattiṃsa honti. Semhasamuṭṭhānādīsupi eseva nayo. Utupariṇāmajāti utupariṇāmena accuṇhātisītena uppajjanakarogā. Visamaparihārajāti aticiraṭṭhānanisajjādinā visamaparihārena jātā. Opakkamikāti vadhabandhanādinā upakkamena jātā. Kammavipākajāti balavakammavipākasambhūtā. Santanti rāgādisantatāya santaṃ. Atappakaṭṭhena paṇītaṃ. Sesaṃ sabbattha uttānatthamevāti.
60. 第十经：『出于悲悯』者，谓缘于对吉里玛难德长老之悲悯。『眼病』等诸项，应就各自所依之事而知。盖对于已生起净信者，实无所谓疾病。『耳病』者，谓外耳之疾。『鼻病』者，谓外鼻之疾。『爪疥』者，谓被指甲搔抓之处所生之疾。『胆汁所生者』者，谓由胆汁所引生；此类据说共有三十二种。痰液所生等，亦依此同理类推。『时节变化所生者』者，谓因时节变化、过热过寒而生起之疾。『调摄失宜所生者』者，谓因久立久坐等调摄失宜而生起之疾。『外力所害者』者，谓因杀害、捆缚等外力加害而生起之疾。『业果报所生者』者，谓由强力之业的果报所生起之疾。『寂静』者，谓于贪等相续流中为寂静。『殊胜』者，就不苦之义而言为殊胜。其余一切处皆为义理浅显，无需更释。
Sacittavaggo paṭhamo. · 自心品第一。