5. Uposathavaggo · 5. 伍波萨他品复注
5. Uposathavaggo5. 伍波萨他品
1-8. Saṃkhittūposathasuttādivaṇṇanā1-8. 略说伍波萨他经等之解释
§41-48
41-48. Pañcamassa paṭhamādīsu natthi vattabbaṃ. Chaṭṭhe (saṃ. ni. ṭī. 1.1.165) pañca aṅgāni etassāti pañcaṅgaṃ, pañcaṅgameva pañcaṅgikaṃ, tassa pañcaṅgikassa. Mahatī daddarī vīṇāvisesopi ātatamevāti ‘‘cammapariyonaddhesū’’ti visesanaṃ kataṃ. Ekatalatūriyaṃ kumbhathunadaddarikādi. Ubhayatalaṃ bherimudiṅgādi. Cammapariyonaddhaṃ hutvā vinibaddhaṃ ātatavitataṃ. Sabbaso pariyonaddhaṃ nāma caturassaambaṇaṃ paṇavādi ca. Gomukhīādīnampi ettheva saṅgaho daṭṭhabbo. Vaṃsādīti ādi-saddena saṅkhādīnaṃ saṅgaho. Sammādīti sammatāḷakaṃsatāḷasilāsalākatāḷādi. Tattha sammatāḷaṃ nāma dantamayatāḷaṃ. Kaṃsatāḷaṃ lohamayaṃ. Silāmayaṃ ayopattena ca vādanatāḷaṃ silāsalākatāḷaṃ. Sumucchitassāti suṭṭhu paṭiyattassa. Pamāṇeti nātidaḷhanātisithilasaṅkhāte majjhime mucchanāpamāṇe. Chekoti paṭu paṭṭho. So cassa paṭubhāvo manoharoti āha ‘‘sundaro’’ti. Rañjetunti rāgaṃ uppādetuṃ. Khamatevāti rocateva. Na nibbindatīti na tajjeti, sotasukhabhāvato piyāyitabbova hoti.
41-48. 第五品的第一节等处无须陈说。至于第六品（见律毗婆沙第一章第一节一百六十五行），所谓五支者，此中即是五支，五支中即有五支的法理。所谓大大音调的笛及特殊的琵琶即称“皮革包缠绕”的，这是修饰语。又有单层、三层、四层的和埙、笛、琵琶等。两面皆有的如击奏鼓等，包皮缠绕成型，紧密绑扎，包封完整。所谓“包缠绕”音响，即是四面以布包围，加上揉动。其余诸如牛口筒等也当在此类中整理。所谓谱系，系指以开头字示数的排列法。所谓“正调”，是指正确的竹片、骨片及竹制琴柱等。竹片即是名为牙制的牙片，骨片即用金属制成，石制与无金属自然形成的也是音调石、石制琴柱。所谓“整齐”，指的是布局妥当，结构良好。所谓尺度，谓非过宽过松，处于适中的音阶尺度。所谓音色，意指弹奏技巧、弹性良好。其琴音动听美妙，因此称“美丽”。“感悦”，即产生欣喜爱乐之意。“欣悦者”，是指能激发爱好之物。所谓“能者”，即令其生起喜爱情绪的者。所谓“不厌离”，即不觉疲倦、不嫌弃，在听觉愉悦中感到喜爱之故。
Bhattāraṃ nātimaññatīti sāmikaṃ muñcitvā aññaṃ manasāpi na pattheti. Uṭṭhāhikāti uṭṭhānavīriyasampannā. Analasāti nikkosajjā. Saṅgahitaparijjanāti sammānanādīhi ceva chaṇādīsu pesetabba-piyabhaṇḍādipaṇṇākārapesanādīhi ca saṅgahitaparijanā. Idha parijano nāma sāmikassa ceva attano ca ñātijano. Sambhatanti kasivaṇijjādīni katvā ābhatadhanaṃ. Sattamaṭṭhamāni uttānatthāni.
所谓“主人”不可小觑，放开（主体）之后心中不接受其他（物）。所谓“兴起力”，是指起身做事时身心具足的力量。所谓“不懈”为不懒惰，勤勉不退缩。所谓“统摄与收集”，指用正当的尊称、称谓等聚敛并统整有情财物与可爱的财宝诸如宝器等。此处“统摄者”为主人及亲族。所谓“积聚”，是指贸易等多种手段有组织地储集财富。七品中的上升品，即分别有所利益者。
Saṃkhittūposathasuttādivaṇṇanā niṭṭhitā. · 略说伍波萨他经等之解释已毕。
9-10. Paṭhamaidhalokikasuttādivaṇṇanā9-10. 第一世间经等之解释
§49-50
49-50. Navame idhalokavijayāyāti idhalokavijinanatthāya abhibhavatthāya. Yo hi diṭṭhadhammikaṃ anatthaṃ parivajjanavasena abhibhavati, tato eva tadatthaṃ sampādeti, so idhalokavijayāya paṭipanno nāma hoti paccatthikaniggaṇhanato sadatthasampādanato ca. Tenāha ‘‘ayaṃsa loko āraddho hotī’’ti. (Pasaṃsāvahato tayidaṃ pasaṃsāvahanaṃ kittisaddena idhaloke saddānaṃ cittatosanaviddheyyabhāvāpādanena ca hotīti daṭṭhabbaṃ.) Susaṃvihitakammantoti yāgubhattapacanakālādīni anatikkamitvā tassa tassa sādhukaṃ karaṇena suṭṭhu saṃvihitakammanto. Paralokavijayāyāti paralokassa vijinanatthāya abhibhavatthāya. Yo hi samparāyikaṃ anatthaṃ parivajjanavasena abhibhavati, tato eva tadatthaṃ sampādeti, so paralokavijayāya paṭipanno nāma hoti. Sesaṃ sabbattha uttānameva.
49-50. 第九品，称为“此世征胜者”，意指为了此世利益而力求利益者。若有人藉由弃舍、轻视异流之法从而追求与施行显著利益者，即获得此世征胜的美名，名为仍依实际目的圆满其法者。故有言：“此世已然开疆拓土。”（此文所赞者系以善名为缘，令此世歌声闻名，且令心生欢喜。）所谓“善法修持完善”，谓因过往施舍与布施等善行积累，令其修行功德圆满。所谓“他世征胜者”，意指为了彼世利益而力求利益者。若有人藉由弃舍、轻视末法之法而达成彼世利益，即为彼世征胜者。其余均系上述两种的上升形式。
Paṭhamaidhalokikasuttādivaṇṇanā niṭṭhitā. · 第一世间经等之解释已毕。
Uposathavaggavaṇṇanā niṭṭhitā. · 伍波萨他品之解释已毕。
Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ. · 第一个五十已完结。
2. Dutiyapaṇṇāsakaṃ
2. 第二五十品