(7) 2. Yamakavaggo · (7) 2. 双品义注
(7) 2. Yamakavaggo（7）第二 双品
1. Avijjāsuttādivaṇṇanā一、无明经等的注释
§61-62
61-62. Dutiyassa paṭhame sāhāranti sapaccayaṃ. Vijjāvimuttinti phalañāṇañceva sesasampayuttadhamme ca. Bojjhaṅgāti maggabojjhaṅgā. Dutiye bhavataṇhāyāti bhavapatthanāya. Evaṃ dvīsupi suttesu vaṭṭameva kathitaṃ, vaṭṭañcettha paṭhame sutte avijjāmūlakaṃ vaṭṭaṃ kathitaṃ, dutiye taṇhāmūlakaṃ.
61-62. 第二品中同类缘起称为辅助缘，即以智慧解脱为果报之识及与余法相应。觉支者，即指八正道中的七觉支。第二品中所谓的存在渴欲，是指对存在之追求。如经中所说两处，行为轮回亦如此，第一品中讲的为基于无明的轮回，第二品中则为基于渴爱的轮回。
3-4. Niṭṭhaṅgatasuttādivaṇṇanā三至四、已达究竟经等的注释
§63-64
63-64. Tatiye niṭṭhaṃ gatāti nibbematikā. Idha niṭṭhāti imasmiṃyeva loke parinibbānaṃ. Idha vihāyāti imaṃ lokaṃ vijahitvā suddhāvāsabrahmalokaṃ. Catutthe aveccappasannāti acalappasādena sampannā. Sotāpannāti ariyamaggasotaṃ āpannā.
63-64. 第三品中“涅槃已成”之义。此处所谓已成，即在此世间实现的涅槃。所谓“住”，是指舍弃此界，入净居天即梵天界。第四品中“无漏清净”，是指具足不动安乐之乐。初果入流，则是得到了圣道之流入。
5-7. Paṭhamasukhasuttādivaṇṇanā五至七、第一乐经等的注释
§65-67
65-67. Pañcame vaṭṭamūlakaṃ sukhadukkhaṃ pucchitaṃ, chaṭṭhe sāsanamūlakaṃ. Sattame naḷakapānanti atīte bodhisattassa ovāde ṭhatvā vānarayūthena naḷehi udakassa pītaṭṭhāne māpitattā evaṃladdhanāmo nigamo. Tuṇhībhūtaṃ tuṇhībhūtanti yaṃ yaṃ disaṃ anuviloketi, tattha tattha tuṇhībhūtameva. Anuviloketvāti tato tato viloketvā. Piṭṭhi me āgilāyatīti kasmā āgilāyati? Bhagavato hi cha vassāni mahāpadhānaṃ padahantassa mahantaṃ kāyadukkhaṃ ahosi, athassa aparabhāge mahallakakāle piṭṭhivāto uppajji. Upādinnakasarīrassa ṭhānanisajjādīhi appamattakena ābādhena na sakkā kenaci bhavituṃ. Taṃ gahetvāpi therassa okāsakaraṇatthaṃ evamāha. Saṅghāṭiṃ paññāpetvā ekamante patirūpaṭṭhāne paññattassa kappiyamañcassa upari attharitvā.
65-67. 第五品是关于轮回根本之乐苦问题，第六品论教法根本。第七品中“饮水于竹器”，据说是过去菩萨所戒，借由猴群在竹中饮水之地得名。所谓寂灭，就是环顾四方皆无，诸处俱寂。由此绰号。所谓“环顾”，是指此处彼处逐一观照。问及为何背部发麻？因为世尊曾历三年极大苦行，致身体极受损伤，其后大热天时，背后起风。由此带伤，文中开导长老保持尊贵仪态，披袈裟端坐于安静处，高起合适坐垫上。
9-10. Kathāvatthusuttadvayavaṇṇanā九至十、二部谈论事经的注释
§69-70
69-70. Navame tiracchānakathanti aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtaṃ kathaṃ. Tattha rājānaṃ ārabbha ‘‘mahāsammato mandhātā dhammāsoko evaṃmahānubhāvo’’tiādinā nayena pavattakathā rājakathā. Esa nayo corakathādīsu. Tesu ‘‘asuko rājā abhirūpo dassanīyo’’tiādinā gehasitakathāva tiracchānakathā hoti, ‘‘sopi nāma evaṃmahānubhāvo khayaṃ gato’’ti evaṃ pavattā pana kammaṭṭhānabhāve tiṭṭhati. Coresupi ‘‘mūladevo evaṃmahānubhāvo, meghadevo evaṃmahānubhāvo’’ti tesaṃ kammaṃ paṭicca ‘‘aho sūrā’’ti gehasitakathāva tiracchānakathā. Yuddhesupi bhāratayuddhādīsu ‘‘asukena asuko evaṃ mārito evaṃ viddho’’ti kammassādavaseneva kathā tiracchānakathā, ‘‘tepi nāma khayaṃ gatā’’ti evaṃ pavattā pana sabbattha kammaṭṭhānameva hoti. Apica annādīsu ‘‘evaṃ vaṇṇavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimha pivimha paribhuñjimhā’’ti kāmarasassādavasena kathetuṃ na vaṭṭati, sātthakaṃ pana katvā ‘‘pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālaṃ gandhaṃ sīlavantānaṃ adamha, cetiyaṃ pūjimhā’’ti kathetuṃ vaṭṭati.
69-70. 第九品所谓“颠倒言语”，是指出自错误根本的天界与解脱道论述。如王众所说：『贤者愚者、法伤心者、伟大恩德者』等，是以王众的劝导方式阐述，是俗世言辞。盗贼中亦有类似言说：「恶王虽有美相，却是可憎」。这都是基于行为之不同引起的颠倒言论。盗贼中亦称「毁灭者云大勇者，云雨神者」等，因其业所感，亦有颠倒言语。在战争中，如印度战争中亦有「恶者恶者死，疯子疯子」之语，皆系业因故生称谓，仍属颠倒。饮食中虽不能用嘲讽语句形容赏识之物，但可以说：「过去盛赞饮食及衣服、香气、标志、礼拜」，以此表达正理。
Ñātikathādīsupi ‘‘amhākaṃ ñātakā sūrā samatthā’’ti vā ‘‘pubbe mayaṃ evaṃ vicitrehi yānehi vicarimhā’’ti vā assādavasena vattuṃ na vaṭṭati , sātthakaṃ pana katvā ‘‘tepi no ñātakā khayaṃ gatā’’ti vā ‘‘pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā’’ti vā kathetabbaṃ. Gāmakathāpi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā ‘‘asukagāmavāsino sūrā samatthā’’ti vā evaṃ assādavaseneva na vaṭṭati, sātthakaṃ pana katvā ‘‘saddhā pasannā’’ti vā ‘‘khayavayaṃ gatā’’ti vā vattuṃ vaṭṭati. Nigamanagarajanapadakathāsupi eseva nayo.
关于亲属故事亦不能以嘲讽方式表示，如说『我族勇士紧要』或『我们往昔曾乘奇怪车轮』等，皆不合宜。然而可以说『他们的亲属已灭亡』或『我们当时所受的欺辱已灭』以合义。乡里故事中亦不合适以讥讽语描述乡人勇士，但可以说『信心坚定』或『已戒除劣根』等合义之辞。城镇或王公贵族故事亦如是。女性故事中论及衣饰等，不合讥讽，仍可用信心与戒为论题。勇士故事中也不宜嘲笑，但可讨论畏惧相关事理。弓箭故事用嘲讽不当，但谈及信心清净即合适。穹形建筑故事涉及水渡等，亦同。舞蹈与歌唱故事不可嘲讽，但可以以信心、清净等为主题进行诠释。
Itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena na vaṭṭati, ‘‘saddhā pasannā khayaṃ gatā’’ti evameva vaṭṭati. Sūrakathāpi ‘‘nandimitto nāma yodho sūro ahosī’’ti assādavaseneva na vaṭṭati, ‘‘saddho ahosi khayaṃ gato’’ti evameva vaṭṭati. Surākathanti pāḷiyaṃ pana anekavidhaṃ majjakathaṃ assādavasena kathetuṃ na vaṭṭati, ādīnavavaseneva vattuṃ vaṭṭati. Visikhākathāpi ‘‘asukavisikhā suniviṭṭhā dunniviṭṭhā sūrā samatthā’’ti assādavaseneva na vaṭṭati, ‘‘saddhā pasannā khayaṃ gatā’’ti vaṭṭati. Kumbhaṭṭhānakathā nāma kūṭaṭṭhānakathā udakatitthakathā vuccati (dī. ni. aṭṭha. 1.17; ma. ni. aṭṭha. 2.223; saṃ. ni. aṭṭha. 3.5.1080). Kumbhadāsikathā vā. Sāpi ‘‘pāsādikā naccituṃ gāyituṃ chekā’’ti assādavasena na vaṭṭati, ‘‘saddhā pasannā’’tiādinā nayeneva vaṭṭati.
关于女性故事涉及服饰装饰等，不应以嘲讽言辞形容，但以信心清净为主题则合宜。勇士故事中称『楠迪米托名勇士』不可嘲讽，但可说其『信心坚固，已灭诸垢』。抒写勇士故事时，不宜讥讽噪音，恐怖等方面可谈，但都应依从合宜表达。箭术故事论及勇士时不可嘲讽，但可说信心坚定、已灭恶性。所谓坩埚建筑故事，即指构筑室内造型或水渡等相关故事，多出自大小律藏注疏。祭典祝佑故事亦同。关于舞蹈、歌唱故事不可行为讥讽，但依信心与善法之理，即符正法。
Pubbapetakathā nāma atītañātikathā. Tattha vattamānañātikathāsadisova vinicchayo. Nānattakathā nāma purimapacchimakathāvimuttā avasesā nānāsabhāvā tiracchānakathā. Lokakkhāyikā nāma ‘‘ayaṃ loko kena nimmito? Asukena nāma nimmito. Kāko seto aṭṭhīnaṃ setattā, balākā rattā lohitassa rattattā’’tievamādikā lokāyatavitaṇḍasallāpakathā. Samuddakkhāyikā nāma kasmā samuddo sāgaroti. Sāgaradevena khatattā sāgaro, khato meti hatthamuddāya niveditattā samuddotievamādikā niratthakā samuddakkhāyanakathā. Bhavoti vuddhi, abhavoti hāni. Iti bhavo iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā nāma.
前世及过往世之事谓之『前世种种说』。其中并有现世种种说的相似鉴别。『异说』者，即指从前至今前后各异解脱及余余种类多样、各异本性的邪曲说辞。『毁世说』者，谓言『此世界由何所成？所谓不乐所成者也。乌鸦因骨之白而得名，强者因血之红而得名』，诸如此类众生愚昧而多诽谤诳语之说。『海毁说』者，谓何以称为海为大洋？因以大洋神被斩而名之大洋，见斩者以手取头而示故云；此为无意义漫说。『有』者谓增长，『无』者谓减少。此种无益缘故而起进退活动之说，称作『有无说』。
Tejasā tejanti attano tejasā tesaṃ tejaṃ. Pariyādiyeyyāthāti khepetvā gahetvā abhibhaveyyātha. Tatridaṃ vatthu – eko piṇḍapātiko mahātheraṃ pucchi – ‘‘bhante, tejasā tejaṃ pariyādiyamānā bhikkhū kiṃ karontī’’ti. Thero āha – āvuso, kiñcideva ātape ṭhapetvā yathā chāyā heṭṭhā na otarati, uddhaṃyeva gacchati tathā karonti. Dasame pāsaṃsāni ṭhānānīti pasaṃsāvahāni kāraṇāni. Sesaṃ sabbattha uttānatthamevāti.
『以自身光明照耀他人光明』，或『夺取而支配』，谓之『围绕光明』。此有三种情形——有一沙门向长老问曰：『尊者！光明围绕光明时，比库们作何行？』长老答曰：『比库们如同酷热昼下把荫蔽遮挡，阳光下不下降而只向上移，如是行之。』所谓十种赞波尼处是为所赞归因，其余处无一不可达谓之也。
Yamakavaggo dutiyo. · 第二双品。