(10) 5. Upālivaggo
(10) 5. Upālivaggo（十）5. 伍巴离品
1-2. Kāmabhogīsuttādivaṇṇanā1-2. 欲乐者经等之义注
§91-92
91-92. Pañcamassa paṭhame sāhasenāti sāhasiyakammena. Dutiye bhayānīti cittutrāsabhayāni. Verānīti akusalaverapuggalaverāni. Ariyo cassa ñāyoti saha vipassanāya maggo. Iti imasmiṃ sati idaṃ hotīti evaṃ imasmiṃ avijjādike kāraṇe sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti yo yassa sahajātapaccayo hoti, tassa uppādā itaraṃ uppajjati nāma. Imasmiṃ asatīti avijjādike kāraṇe asati saṅkhārādikaṃ phalaṃ na hoti. Imassanirodhāti kāraṇassa appavattiyā phalassa appavatti hoti.
第九十一至九十二：第五者为「第一勇猛」意谓勇猛行事。第二者为「恐惧」即内心惧怕之念。第三者为「憎恨」，指不善恶人之憎恨。至于圣者之智慧，是与观照同在之道。故在此教法中，于存在念处得此义理，如是于无明为因时，存在即为行蕴等之果。此存在之生起，谓因其固有条件所生，故称其生起为他者之生起。于此存在为不真实者，则无明为因时，行蕴等之果不存在。此存在之灭，谓因缘断绝，则果亦随之断灭。
3. Kiṃdiṭṭhikasuttavaṇṇanā3. 何见者经之义注
§93
93. Tatiye saṇṭhāpesunti iriyāpathampi vacanapathampi saṇṭhāpesuṃ. Appasaddavinītāti appasaddena mattabhāṇinā satthārā vinītā. Paratoghosapaccayā vāti parassa vā vacanakāraṇā. Cetayitāti pakappitā. Maṅkubhūtāti domanassappattā nittejā. Pattakkhandhāti patitakkhandhā. Sahadhammenāti sahetukena kāraṇena vacanena.
第九十三：第三称为「束缚」，即行为之路径与语言之路径均受束缚。所谓心静言洁者，是指以柔和语调、适度话语而使师长得以调伏之。由他人呼应之因，谓因他人或语言之缘故。此名「观念」，谓指驾驭心念。称为「忧苦缠绕」，意指发生忧苦之意。所说「断集蕴」，谓堕落之蕴。所谓「共法」，即因缘、条件、言辞等相随而成。
4. Vajjiyamāhitasuttavaṇṇanā4. 瓦基亚玛希德经之义注
§94
94. Catutthe vajjiyamāhitoti evaṃnāmako. Sabbaṃ tapanti sabbameva dukkarakārikaṃ. Sabbaṃ tapassinti sabbaṃ tapanissitakaṃ. Lūkhājīvinti dukkarakārikajīvikānuyogaṃ anuyuttaṃ. Gārayhanti garahitabbayuttakaṃ. Pasaṃsiyanti pasaṃsitabbayuttakaṃ. Venayikoti sayaṃ avinīto aññehi vinetabbo. Apaññattikoti na kiñci paññāpetuṃ sakkoti. Atha vā venayikoti sattavināsako. Apaññattikoti apaccakkhaṃ nibbānaṃ paññāpeti, sayaṃkatādīsu kiñci paññāpetuṃ na sakkoti. Na so bhagavā venayikoti so bhagavā evaṃ yāthāvato ñatvā kusalākusalaṃ paññāpento na aññena vinetabbo na aññasikkhito. Ye ca dhamme upādāya satto paññāpiyati, tesaṃ paññāpanato na sattavināsako, suvinīto susikkhito sattavināyakoti attho. Tassa ca paññattiyo sapaññattiyoyevāti dasseti. Vimuttiṃ vimuccato akusalā dhammāti micchādiṭṭhisaṅkhātaṃ cittassa adhimuttiṃ adhimuccato akusalā dhammā vaḍḍhanti nāma, taṃ sandhāyetaṃ vuttaṃ. Sāsane pana cittassa vimuttisaṅkhāto vimutti kusalānaṃyeva paccayo hoti.
第九十四：第四被称为应受惩戒者。谓一切皆痛苦，皆作苦事，皆由苦业所致。谓一切皆受苦行以此苦为缘。所说「恶俗生活」，即依附痛苦造作业行之生活。谓被蔑视、应受责难以至坠落。所谓须考验，指对自身不端之责备，亦应责备他人。所谓无智慧者，无能宣说佛法。或谓被称惩戒者乃生死之根。无智慧者则灭尽涅槃，不能于自住者等宣扬真理。非世尊自称惩戒，乃彼了解善恶并明辨之人，能分别善恶，非余人所能教导。持法者若以执着为根，能令众生堕落，故此训诂成说。至于解脱，谓心解脱时，非善法亦为条件。
5. Uttiyasuttavaṇṇanā5. 伍提亚经之义注
§95
95. Pañcame tuṇhī ahosīti sattūpaladdhiyaṃ ṭhatvā apucchaṃ pucchatīti tuṇhī ahosi. Sabbasāmukkaṃsikaṃ vata meti mayā sabbapucchānaṃ uttamapucchaṃ pucchito samaṇo gotamo saṃsādeti no vissajjeti, nūna na visahati na sakkoti vissajjetunti evaṃ pāpikaṃ diṭṭhiṃ mā paṭilabhīti. Tadassāti taṃ evaṃ uppannaṃ diṭṭhigataṃ bhaveyya. Paccantimanti yasmā majjhimadese nagarassa uddhāpādīni thirāni vā hontu dubbalāni vā, sabbaso vā pana mā hontu, corāsaṅkā na hoti. Tasmā taṃ aggahetvā ‘‘paccantimaṃ nagara’’nti āha. Daḷhuddhāpanti thirapākārapādaṃ. Daḷhapākāratoraṇanti thirapākārañceva thirapiṭṭhisaṅghāṭañca. Ekadvāranti kasmā āha? Bahudvārasmiñhi nagare bahūhi paṇḍitadovārikehi bhavitabbaṃ, ekadvāre ekova vaṭṭati. Tathāgatassa ca paññāya añño sadiso natthi. Tasmā satthu paṇḍitabhāvassa opammatthaṃ ekaṃyeva dovārikaṃ dassetuṃ ‘‘ekadvāra’’nti āha. Paṇḍitoti paṇḍiccena samannāgato. Byattoti veyyattiyena samannāgato. Medhāvīti ṭhānuppattiyapaññāsaṅkhātāya medhāya samannāgato. Anupariyāyapathanti anupariyāyanāmakaṃ maggaṃ. Pākārasandhinti dvinnaṃ iṭṭhakānaṃ apagataṭṭhānaṃ. Pākāravivaranti pākārassa chinnaṭṭhānaṃ. Tadevetaṃ pañhanti taṃyeva ‘‘sassato loko’’tiādinā nayena puṭṭhaṃ ṭhapanīyapañhaṃ punapi pucchi. Sabbo ca tena lokoti sattūpaladdhiyaṃyeva ṭhatvā aññenākārena pucchatīti dasseti.
第九十五：第五项为「静止」意指善护众生，回答问难之义故称为静止。所谓具足一切问难之问，以沙门果德玛回答且不舍弃，是以断恶见：「绝非如汝执著阻塞整理世间恶见，果德玛断舍此恶见」。谓此乃是现成现起浊见。所谓边境之地，因城镇中有坚固之障碍，或有良善或有恶徒，非尽皆有盗贼之虑。故称为边境城。所谓坚固障碍，是指稳固护栏与护堤。单一城门为何称？因大城中多有贤士诸门，应以多门为宜，故唯一门者，随佛智慧为方便，为显其智慧，故称一门。所谓智慧者，是指具备聪慧之见解。所谓通达者，指广通通晓。谓智慧广博者。所谓连贯之道，为流转连续之道。所谓壁垒缝隙，指二墙之间的狭缝。所谓断垣缺口者，谓壁垒止断之处。此处为问答，问曰「永恒世界」此等句由来，须复复问。此句中之「诸世界」乃具足一切生命之意，由此可知，其问答意旨。
6. Kokanudasuttavaṇṇanā6. 国咖努德经之义注
§96
96. Chaṭṭhe pubbāpayamānoti pubbasadisāni nirudakāni kurumāno. Kvettha, āvusoti ko ettha, āvuso. Yāvatā, āvuso, diṭṭhīti yattikā dvāsaṭṭhividhāpi diṭṭhi nāma atthi. Yāvatā diṭṭhiṭṭhānanti ‘‘khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi, phassopi, saññāpi, vitakkopi ayonisomanasikāropi, pāpamittopi , paratoghosopi diṭṭhiṭṭhāna’’nti evaṃ yattakaṃ aṭṭhavidhampi diṭṭhiṭṭhānaṃ diṭṭhikāraṇaṃ nāma atthi. Diṭṭhādhiṭṭhānanti diṭṭhīnaṃ adhiṭṭhānaṃ, adhiṭhatvā adhibhavitvā pavattāya diṭṭhiyā etaṃ nāmaṃ. Diṭṭhipariyuṭṭhānanti ‘‘katamāni aṭṭhārasa diṭṭhipariyuṭṭhānāni? Yā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ diṭṭhisallaṃ diṭṭhisambādho diṭṭhipalibodho diṭṭhibandhanaṃ diṭṭhipapāto diṭṭhānusayo diṭṭhisantāpo diṭṭhipariḷāho diṭṭhigantho diṭṭhupādānaṃ diṭṭhābhiniveso diṭṭhiparāmāso. Imāni aṭṭhārasa diṭṭhipariyuṭṭhānānī’’ti evaṃ vuttaṃ diṭṭhipariyuṭṭhānaṃ. Samuṭṭhānanti diṭṭhiṭṭhānasseva vevacanaṃ. Vuttañhetaṃ – ‘‘khandhā paccayo diṭṭhīnaṃ upādāya samuṭṭhānaṭṭhenā’’ti (paṭi. ma. 1.124) sabbaṃ vitthāretabbaṃ. Sotāpattimaggo pana diṭṭhisamugghāto nāma sabbadiṭṭhīnaṃ samugghātakattā. Tamahanti taṃ sabbaṃ ahaṃ jānāmi. Kyāhaṃ vakkhāmīti kiṃkāraṇā ahaṃ vakkhāmi.
第九十六：第六者为先示。「先示」意谓逐渐消除不净境界。如问“此处是何处？”答曰“善友，此处为……”。所谓一切至六十二种见，谓一切有六十二种见所，乃见之根源。所谓见所，是指五蕴之一的见所，亦包括无明、触、想、非正思维、恶友、他碍友等，亦是见所之因。所谓见之决定，谓见之坚定立定。所谓见之扩展，谓十八种见之展开，谓见蕴藏、见粮、见网、见锁、见刺、见咒、见束缚、见堕落、见依附、见悲痛、见狂乱、见结、见执取、见专注等曰为见扩展。谓见之起起落落。谓此见即为诸苦集因缘之根本。经中云「五蕴为见根缘，基此生起」。故一切应详细解析。谓阿拉汉道断除一切见所，故谓之见所之灭除。所谓“我知并说”者，为表明知晓缘由，亦是自我说法之由。
7-8. Āhuneyyasuttādivaṇṇanā7-8. 应供养经等之解释
§97-98
97-98. Sattame sammādiṭṭhikoti yāthāvadiṭṭhiko. Aṭṭhame adhikaraṇasamuppādavūpasamakusaloti catunnaṃ adhikaraṇānaṃ mūlaṃ gahetvā vūpasamena samuppādavūpasamakusalo hoti.
第九十七至九十八：第七者为正见，谓契合法实之见。第八者为止诤生起，是谓依止四大因缘，以止息争辩故具有了达功德。
9. Upālisuttavaṇṇanā9. 伍巴离经之解释
§99
99. Navame durabhisambhavānīti sambhavituṃ dukkhāni dussahāni, na sakkā appesakkhehi ajjhogāhitunti vuttaṃ hoti. Araññavanapatthānīti araññāni ca vanapatthāni ca. Āraññakaṅganipphādanena araññāni, gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānabhāvena vanapatthāni. Pantānīti pariyantāni atidūrāni. Dukkaraṃ pavivekanti kāyaviveko dukkaro. Durabhiramanti abhiramituṃ na sukaraṃ. Ekatteti ekībhāve. Kiṃ dasseti? Kāyaviveke katepi tattha cittaṃ abhiramāpetuṃ dukkaraṃ. Dvayaṃdvayārāmo hi ayaṃ lokoti. Haranti maññeti haranti viya ghasanti viya. Manoti cittaṃ. Samādhiṃ alabhamānassāti upacārasamādhiṃ vā appanāsamādhiṃ vā alabhantassa . Kiṃ dasseti? Īdisassa bhikkhuno tiṇapaṇṇamigādisaddehi vividhehi ca bhīsanakehi vanāni cittaṃ vikkhipanti maññeti. Saṃsīdissatīti kāmavitakkena saṃsīdissati. Uplavissatīti byāpādavihiṃsāvitakkehi uddhaṃ plavissati.
第九十九条曰：所谓‘难以发生者’，意指那些难以产生且痛苦难忍之事，不可能由软弱胆怯之人而实现，故有此说。所谓‘森林与林地’，指森林及林地二者。因‘森林’乃由树林结集而成，‘林地’则指超越村庄之外，众人少涉足、无人服侍之处。所谓‘遥远的路径’，即指环绕而广远而遥远的路径。身心清静是艰难的，身体清静尤为困难。喜好困难事物时，欲令其和悦并不容易。‘合一’意谓统一融合。那么此处说明什么呢？即使身心得以清静，心意却难以使之喜悦。此世乃彼此相互牵引纠缠之所，如此世界就像彼此互相拉扯、互相撕咬般，心意也如是。所谓‘不能得定’，指未能获得近行定或深定。此何意？此谓比库因各种窥视者、林兽声响等恐怖之物扰乱其心意，心散乱妄想。‘将要坐下’意谓欲止息欲念；‘将要跳起’指因嗔恨与残害之心念而欲躁动反抗。
Kaṇṇasaṃdhovikanti kaṇṇe dhovantena kīḷitabbaṃ. Piṭṭhisaṃdhovikanti piṭṭhiṃ dhovantena kīḷitabbaṃ. Tattha udakaṃ soṇḍāya gahetvā dvīsu kaṇṇesu āsiñcanaṃ kaṇṇasaṃdhovikā nāma, piṭṭhiyaṃ āsiñcanaṃ piṭṭhisaṃdhovikā nāma. Gādhaṃ vindatīti patiṭṭhaṃ labhati. Ko cāhaṃ ko ca hatthināgoti ahaṃ ko, hatthināgo ko, ahampi tiracchānagato, ayampi, mayhampi cattāro pādā, imassapi, nanu ubhopi mayaṃ samasamāti.
所谓‘洗耳’即以水洗涤耳朵之意。所谓‘洗背’即以水洗涤背部之意。此处所说的是将水蘸于手指，然后滴于两耳之内，称为‘洗耳’，背部也施以同样方法，称为‘洗背’。所谓‘得到坚实’是指获得稳固之处。问曰‘谁属于我？谁是象？’答曰‘我是谁？象为何者？我亦为野猪，此身亦有四足，且此身无疑与汝等相等。’
Vaṅkakanti kumārakānaṃ kīḷanakaṃ khuddakanaṅgalaṃ. Ghaṭikanti dīghadaṇḍakena rassadaṇḍakaṃ paharaṇakīḷaṃ. Mokkhacikanti saṃparivattakakīḷaṃ, ākāse daṇḍakaṃ gahetvā bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattanakīḷanti vuttaṃ hoti. Ciṅgulakanti tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ. Pattāḷhakaṃ vuccati paṇṇanāḷi, tāya vālukādīni minantā kīḷanti. Rathakanti khuddakarathaṃ. Dhanukanti khuddakadhanumeva.
所谓‘弯曲’，指孩童玩弄的小锄头。所谓‘陶罐’，指以长柄打击器进行敲击之游戏。所谓‘放松手腕’，指手腕转动玩耍，即以空中握棒或将棒置于地面或头顶，通过手腕旋转运动所奏之游戏。所谓‘转盘’，指用椰子叶等制成的风车状旋转器。所谓‘毛发梳理’，指以棕榈叶等发束或以沙土轻拂谓之。所谓‘小车’，即小型车马。所谓‘弓’，指小巧弓箭。
Idha kho pana voti ettha voti nipātamattaṃ, idha kho panāti attho. Iṅgha tvaṃ, upāli, saṅghe viharāhīti ettha iṅghāti codanatthe nipāto. Tena theraṃ saṅghamajjhe vihāratthāya codeti, nāssa araññavāsaṃ anujānāti. Kasmā? Araññasenāsane vasato kirassa vāsadhurameva pūrissati, na ganthadhuraṃ. Saṅghamajjhe vasanto pana dve dhurāni pūretvā arahattaṃ pāpuṇissati, vinayapiṭake ca pāmokkho bhavissati. Athassāhaṃ parisamajjhe pubbapatthanaṃ pubbābhinīhārañca kathetvā imaṃ bhikkhuṃ vinayadharānaṃ aggaṭṭhāne ṭhapessāmīti imamatthaṃ passamāno satthā therassa araññavāsaṃ nānujānīti. Dasamaṃ uttānatthamevāti.
此处有‘在此之中’，指单独述说之意义。‘你去吧，乌波利，在僧团中修行’，此中之‘你去吧’为督促之命令。故此句意谓呼唤长老在僧团中住持修行。此长老不被许可入住森林住处，何故？因其住于森林舍时，不过充满舍舍之所，而非坚固舍宇。然若其住于僧团之中，则能充盈两种舍宇，遂得阿拉汉果，于律藏中亦将获得自由。于是我意欲在僧团中，于既有之基业与师资课堂中教诲此比库，使其于持戒根本处坚定住持，而师尊观此意，故不同意其入住森林舍处。第十条意谓即此释义。
Upālivaggo pañcamo. · 伍巴离品为第五。
Dutiyapaṇṇāsakaṃ niṭṭhitaṃ. · 第二个五十已完结。
3. Tatiyapaṇṇāsakaṃ
第三十五篇