4. Upālivaggo · 4. 伍巴离品复注
4. Upālivaggo四、伍巴离品
1. Upālisuttavaṇṇanā一、伍巴离经注释
§31
31. Catutthassa paṭhame atthavaseti vuddhivisese, sikkhāpadapaññattihetu adhigamanīye hitaviseseti attho. Atthoyeva vā atthavaso, dasa atthe dasa kāraṇānīti vuttaṃ hoti. Atha vā attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, hetūti evampettha attho daṭṭhabbo. ‘‘Ye mama sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyā’’ti vuttattā ‘‘yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya saṃvattatī’’ti vuttaṃ. Asampaṭicchane ādīnavanti bhaddālisutte viya asampaṭicchane ādīnavaṃ dassetvā. Sukhavihārābhāve sahajīvamānassa abhāvato sahajīvitāpi sukhavihārova vutto. Sukhavihāro nāma catunnaṃ iriyāpathavihārānaṃ phāsutā.
第四品第一章开头关于意义的辨析，专指凭智慧方面特殊之增长，或称为学习戒律条文与智慧的增益缘起，意指有利及特别之意义。本意即是利益，十种利益具十种因缘。又或意指果报，因为果报为所谓此处利益所摄。此义可见于经典中言：“凡信我所当闻、当信者，其人民享长久利益与安乐。”又云：“若契合如来言论者，彼人得长久利益与安乐。”若不契合，则如《善法经》中示现不幸难安之相。生存安乐不见，则生存本身亦称为生存安乐。所谓安乐生存，指四种行为之正当自由畅快。
Maṅkutanti nittejataṃ. Dhammenātiādīsu dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ceva anussāvanasampadā ca.
“Maṅkuta”意为攀顶。以“Dhamma”等词开头时，指法，即事物真实存在之所依。“Vinaya”意指警策与规约二义。“Satthusāsana”则涵盖种类具备及传承完整之意。
Piyasīlānanti sikkhākāmānaṃ. Tesañhi sīlaṃ piyaṃ hoti. Tenevāha ‘‘sikkhāttayapāripūriyā ghaṭamānā’’ti. Sandiddhamanāti saṃsayaṃ āpajjamanā . Ubbaḷhā hontīti pīḷitā honti. Saṅghakammānīti satipi uposathapavāraṇānaṃ saṅghakammabhāve gobalībaddañāyena uposathaṃ pavāraṇañca ṭhapetvā upasampadādisesasaṅghakammānaṃ gahaṇaṃ veditabbaṃ. Samaggānaṃ bhāvo sāmaggī.
“Piyasīlāna”指求学者。其身戒为所爱，因此有云：“学戒三等满具中。”“Sandiddhamana”谓生疑。“Ubbaḷhā”为受苦之意。“Saṅghakammāni”涵盖包括僧团戒律仪轨，及三时净戒召集之僧团仪轨，诸如束缚恶行、互相召讨诫戒等，亦包括授具足戒等仪典，应悉知之。“Samaggānaṃ bhāvo”为相应调柔之和合。
‘‘Nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.
云：“不，我，准德，不宣说仅能见的烦恼之断灭。”此语出自《大净名》第三百八十二经。由此引发议论根本烦恼之称为“染污”，或名“杂染”也。
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
如云：“令诸天诞生，或迦楼罗飞鸟；
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
“令魔族去往彼处，兼得人类之生。”
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36) –
此处谓我之烦恼已尽、破除且无垢染。
Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. Idha pana parūpavādavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā āsavāti āha ‘‘asaṃvare ṭhitena tasmiṃyeva attabhāve pattabbā’’tiādi. Yadi hi bhagavā sikkhāpadaṃ na ca paññapeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavanappakārā anatthā, te sandhāya idaṃ vuttaṃ ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha bhavā diṭṭhadhammikā. Tena vuttaṃ ‘‘tasmiṃyeva attabhāve pattabbā’’ti. Sammukhā garahanaṃ akitti, parammukhā garahanaṃ ayaso. Atha vā sammukhā parammukhā garahanaṃ akitti, parivārahāni ayasoti veditabbaṃ. Āgamanamaggathakanāyāti āgamanadvārapidahanatthāya. Samparetabbato pecca gantabbato samparāyo, paralokoti āha ‘‘samparāye narakādīsū’’ti.
此中谓诸余业与余不善法皆寂灭。然此处又言，诸如他缘谤毁及其相反事等，皆属恶道痛苦之因，带诸异种害善及祸患，均为余漏。即谓「在守护之中，正于此自相应成就」，若世尊不教导戒律，则由不善法取舍、如偷盗杀生等所生他缘谤毁，既成出世间无益之法，乃显其无益义。又依此缘起之别，因基于此因缘者则入地狱等异趣，成五种束缚之业并生大苦之类无益之果。故说曰『守护诸见漏之矛盾，轮转漏之敌对』。所谓见法，乃当下之真实自相，因此有生有灭谓之见法。故言「正于此自相应成就」。所谓前挡辱毁、后挡辱毁，依此尚作铁铁者。或前后俱为辱毁者，即属铁，或视之为铁。前来后去反复，如火之烧除也。由必当离之，必当去之，此为轮转，俗称彼方，即谓「轮转人生地狱等」。
Methunādīni rajjanaṭṭhānāni. Pāṇātipātādīni dussanaṭṭhānāni.
夫妻关系为欲界之所在，杀生等则为恶道之所在。
Saṃvaravinayoti sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidho saṃvaro. Yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati . Pahānavinayoti tadaṅgappahānaṃ vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭipassaddhippahānaṃ, nissaraṇappahānanti pañcavidhaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati. Samathavinayoti satta adhikaraṇasamathā. Paññattivinayoti sikkhāpadameva. Sikkhāpadapaññattiyā hi vijjamānāya eva sikkhāpadasambhavato paññattivinayopi sikkhāpadapaññattiyā anuggahito hoti. Sesamettha vuttatthameva.
守护戒律，谓戒之守护、念之守护、慧之守护、忍之守护、精进之守护，共五种守护。譬如须守护及履行身体恶行等戒律，由守护而成戒律，戒法即戒。弃除戒谓弃身见障、弃断障、弃扰乱障、弃安隐障、弃解脱障，此称五种弃除。由如贪戒而有弃，戒而成戒，故称「弃除戒」。定戒谓七种止诤顺畅。传统戒谓戒律法则。戒律法则本从戒律而生，遵循戒律法则亦令戒律法则生起。此贵义即前所述。
Upālisuttavaṇṇanā niṭṭhitā. · 伍巴离经注释完毕。
Upālivaggavaṇṇanā niṭṭhitā. · 伍巴离品注释完毕。