(11) 1. Samaṇasaññāvaggo
(11) 1. Samaṇasaññāvaggo（十一）一、沙门想品
1. Samaṇasaññāsuttavaṇṇanā一、《沙门想经》注释
§101
101. Tatiyassa paṭhame samaṇasaññāti samaṇānaṃ uppajjanakasaññā. Santatakārīti nirantarakārī. Abyāpajjhoti niddukkho. Idamatthaṃtissa hotīti idamatthaṃ ime paccayāti evamassa jīvitaparikkhāresu hoti, paccavekkhitaparibhogaṃ paribhuñjatīti attho. Dutiyaṃ uttānatthameva.
第一门第三，沙门的认知是对沙门产生的认知。持续不断者是指不断活动者。清净无染者是指无烦恼者。此义即指因缘，即此因缘在生命的临终时受到审视，审视并实践这种事，意指对其生命所依的诸条件进行观察并善加利用。第二门则是指对上升之目的也同理。
3. Micchattasuttavaṇṇanā三、《邪性经》注释
§103
103. Tatiye virādhanā hotīti saggato maggato ca virajjhanaṃ hoti. No ārādhanāti na sampādanā na paripūrakāritā hoti. Pahotīti pavattati.
第三门中，不秉持戒律即是指居于天道或解脱道者的清净状态。所谓不恭敬即不是励行戒律，也不是使戒律圆满。‘‘帕霍蒂’’者，即是‘行进、运转’之义。
4-5. Bījasuttādivaṇṇanā四至五、《种子经》等注释
§104-105
104-105. Catutthe yathādiṭṭhi samattaṃ samādinnanti diṭṭhānurūpena paripuṇṇaṃ samādinnaṃ sakalaṃ gahitaṃ. Cetanāti tīsu dvāresu nibbattitacetanāva gahitā. Patthanāti ‘‘evarūpo siya’’nti evaṃ patthanā. Paṇidhīti ‘‘devo vā bhavissāmi devaññataro vā’’ti cittaṭṭhapanā. Saṅkhārāti sampayuttakasaṅkhārā. Pañcame purecārikaṭṭhena pubbaṅgamā. Anvadevāti taṃ anubandhamānameva.
第四门讲到如实观察现象以充足摄取意境，均依所见之相进行完全掌握。意念者谓三种门中发起的意志所摄受。“帕塔那”即“愿如此”的念头。誓愿即内心立誓，如“将来或生于天或其他天界”，这是心所立定。行者是联结之身行法。第五门是生前行为之先锋。连结是指此处的续连心念。
6. Nijjarasuttavaṇṇanā六、《消尽经》注释
§106
106. Chaṭṭhe nijjaravatthūnīti nijjarakāraṇāni. Micchādiṭṭhi nijjiṇṇā hotīti ayaṃ heṭṭhā vipassanāyapi nijjiṇṇā eva pahīnā. Kasmā puna gahitāti? Asamucchinnattā. Vipassanāya hi kiñcāpi nijjiṇṇā, na pana samucchinnā. Maggo pana uppajjitvā taṃ samucchindati, na puna vuṭṭhātuṃ deti. Tasmā puna gahitā. Evaṃ sabbapadesu yojetabbo. Ettha ca sammāvimuttipaccayā catusaṭṭhi dhammā bhāvanāpāripūriṃ gacchanti. Katame catusaṭṭhi? Sotāpattimaggakkhaṇe adhimokkhaṭṭhena saddhindriyaṃ paripūrati, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ, dassanaṭṭhena paññindriyaṃ paripūreti, vijānanaṭṭhena manindriyaṃ, abhinandanaṭṭhena somanassindriyaṃ, pavattasantatiādhipateyyaṭṭhena jīvitindriyaṃ paripūrati…pe… arahattaphalakkhaṇe adhimokkhaṭṭhena saddhindriyaṃ…pe… pavattasantatiādhipateyyaṭṭhena jīvitindriyaṃ paripūratīti evaṃ catūsu ca maggesu catūsu ca phalesu aṭṭhaṭṭha hutvā catusaṭṭhi dhammā pāripūriṃ gacchanti.
第六门中，谓明净的泉源，即明净之因。错误见已被净化者，即此下提乃至禅观亦已净除。为何又称为“摄持”？此谓未断绝之故。观见虽净化，无彻底断绝；道生起时则断尽，不使复流。故名“摄持”。如此一切处皆应涵摄。此处维持正证解脱的条件共有六十四法，涵摄修习完备。这六十四者何？于入流圣道时，由断常法充满信根，依持法充满精进根，勤修法充满念根，修理法充满定根，证得法充满慧根，知见法充满心根，欢喜法充满喜根，常行法充满命根……阿拉汉标志断常法充满信根……常行法充满命根……如此四道四果共八八成四十六法，涵摄修行圆满。
7. Dhovanāsuttavaṇṇanā七、《洗涤经》注释
§107
107. Sattame dhovananti aṭṭhidhovanaṃ. Tasmiñhi janapade manussā ñātake mate na jhāpenti, āvāṭaṃ pana khaṇitvā bhūmiyaṃ nidahanti. Atha nesaṃ pūtibhūtānaṃ aṭṭhīni nīharitvā dhovitvā paṭipāṭiyā ussāpetvā gandhamālehi pūjetvā ṭhapenti. Nakkhatte patte tāni aṭṭhīni gahetvā rodanti paridevanti, tato nakkhattaṃ kīḷanti.
第七门谓骨洗净法。在那一乡里，人们于亲属葬礼不坐而睡觉，敲碎屋瓦敲落地面。随即为病死者洗净骨头，依仪式焚香礼敬安放。月光下，骨头被拿起，人们哭泣哀伤，之后在月光下玩耍嬉戏。
8-10. Tikicchakasuttādivaṇṇanā8-10. 《医者经》等之解释
§108-110
108-110. Aṭṭhame virecananti dosanīharaṇabhesajjaṃ. Virittā hotīti nīhaṭā hoti panuditā. Navame vamananti vamanakaraṇabhesajjaṃ. Dasame niddhamanīyāti niddhamitabbā. Niddhantāti niddhamitā.
第八门谓呕吐，是去除恶气的药剂。谓离弛即被排出且开放。第九门是催吐药剂。第十门讲到应停止催吐，谓已催吐完毕。
11. Paṭhamaasekhasuttavaṇṇanā11. 《第一有学经》之解释
§111
111. Ekādasame aṅgaparipūraṇatthaṃ sammādiṭṭhiyeva sammāñāṇanti vuttā. Evamete sabbepi arahattaphaladhammā asekhā, asekhassa pavattattā paccavekkhaṇañāṇampi asekhanti vuttaṃ.
111. 关于第十一品中的「四大圆满」，专指正见、正知，称为完全无漏。如此，无论一切阿拉汉果的法，无漏性无少差别，无漏之流转观察的知识也被称为无漏。
12. Dutiyaasekhasuttavaṇṇanā12. 《第二有学经》之解释
§112
112. Dvādasame asekhiyāti asekhāyeva, asekhasantakā vā. Iminā suttena khīṇāsavova kathitoti.
112. 至于第十二品中所谓『无漏者』，谓专指无漏境界，或无漏之灭尽者。依此经文的说法，所谓已断尽烦恼者，正是指此。
Samaṇasaññāvaggo paṭhamo. · 沙门想品第一