2. Sīhanādavaggo · 2. 狮子吼品复注
2. Sīhanādavaggo2. 狮子吼品
1. Sīhanādasuttavaṇṇanā1. 狮子吼经义疏
§11
11. Dutiyassa paṭhame avāpurenti vivaranti dvāraṃ etenāti avāpuraṇaṃ. Rajaṃ haranti etenāti rajoharaṇaṃ. Kaḷopihatthoti vilīvamayabhājanahattho, ‘‘cammamayabhājanahattho’’ti ca vadanti. Chinnāni visāṇāni etassāti chinnavisāṇo, usabho ca so chinnavisāṇo cāti usabhachinnavisāṇo. Visesanaparoyaṃ samāso. Ahikuṇapena vātiādi atijegucchappaṭikūlakuṇapadassanatthaṃ vuttaṃ. Kaṇṭhe āsattenāti kenacideva paccatthikena ānetvā kaṇṭhe baddhena, omukkenāti attho. Aṭṭo āturo duggandhapīḷāya pīḷito. Accayassa paṭiggaṇhanaṃ vā adhivāsanaṃ. Evañhi so kāraṇe desiyamāne tato vigato nāma hoti. Tenāha ‘‘paṭiggaṇhatūti khamatū’’ti. Sesamettha suviññeyyameva.
第十一讲 第二品第一节之意为谓“在此品中获得、阐发门径”，谓为“获得之义”。“夺取汁液”，即“汁液夺取义”。“污泥手”，指“掺杂混淆之手”，即“皮革手”，谓同义。「破损之筛网」，此为“破筛”，又「公牛即此破筛之公牛」，称为“公牛破筛”。这是特别搭配之复合词。因缺点不足等诸恶次第难以俱全之义，故名。谓“挂于颈者”，以某种方式牵引并挂于颈上，意为“颈绊”。“肘”为病者，因其黄疸冷气所苦而苦恼。谓因积聚摄持而聚集。由此原因传授时便消散，故称“能摄受者”。至此释义极为明了。
Sīhanādasuttavaṇṇanā niṭṭhitā. · 狮子吼经义疏完毕。
2. Saupādisesasuttavaṇṇanā2. 有余经义疏
§12
12. Dutiye bhavassa appamattakatā nāma ittarakālatāyāti āha ‘‘accharāsaṅghātamattampī’’ti.
第十二讲 第二品所谓不失察者，即“其他时间之不流失”是也，谓为“非流失集聚时限”之义。
Saupādisesasuttavaṇṇanā niṭṭhitā. · 有余经义疏完毕。
3. Koṭṭhikasuttavaṇṇanā3. 果提咖经义疏
§13
13. Tatiye diṭṭhadhammo vuccati paccakkhabhūto attabhāvo, tasmiṃ veditabbaṃ phalaṃ diṭṭhadhammavedanīyaṃ. Tenāha ‘‘imasmiṃyeva attabhāve’’ti. Catuppañcakkhandhaphalatāya saññābhavūpagaṃ kammaṃ bahuvedanīyaṃ. Ekakkhandhaphalattā asaññābhavūpagaṃ kammaṃ ‘‘appavedanīya’’nti vuttaṃ. Keci pana ‘‘arūpāvacarakammaṃ bahukālaṃ veditabbaphalattā bahuvedanīyaṃ, itaraṃ appavedanīyaṃ. Rūpārūpāvacarakammaṃ vā bahuvedanīyaṃ, parittaṃ kammaṃ appavedanīya’’nti vadanti. Vedanīyanti paccayantarasamavāye vipākuppādanasamatthaṃ, na āraddhavipākameva. Avedanīyanti paccayavekallena vipaccituṃ asamatthaṃ ahosikammādibhedaṃ.
第十三讲 第三品所称“所见法”，即“伴随而生之真实自性”。于此应知其所感果报，谓为“此真实自性”也。谓四、五蕴果报中，缘因识以外之业多感苦乐。单一蕴果报则为非苦乐。又有人言“无色界行为多次应知果报多苦乐，另一种则非苦乐，色及无色界行为均多苦乐，少业则非苦乐”，谓苦乐乃因果相和合但非始现苦果。非苦乃业因分别不能生故。
Koṭṭhikasuttavaṇṇanā niṭṭhitā. · 《果提咖经》注释完毕。
4. Samiddhisuttavaṇṇanā四、《萨弥提经》注释
§14
14. Catutthe samiddhīti therassa kira attabhāvo samiddho abhirūpo pāsādiko, tasmā samiddhītveva saṅkhāto. Tenāha ‘‘attabhāvasamiddhatāyā’’tiādi. Rūpadhātuādīsūti ādi-saddena saddadhātuādiṃ saṅgaṇhāti.
第十四讲 第四品谓长老之自性实现自相庄严悦人，因而谓之“实现”。故谓“自性实现”等。由色界及等，谓言字以归摄为色界诸法及等。
Samiddhisuttavaṇṇanā niṭṭhitā. · 《萨弥提经》注释完毕。
5-9. Gaṇḍasuttādivaṇṇanā五至九、《疮经》等注释
§15-19
15-19. Pañcame mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa. Ucchādanadhammassāti ucchādetabbasabhāvassa. Parimaddanadhammassāti parimadditabbasabhāvassa. Ettha ca odanakummāsūpacayaucchādanapadehi vaḍḍhi kathitā, aniccabhedanaviddhaṃsanapadehi hāni. Purimehi vā samudayo, pacchimehi atthaṅgamoti evaṃ cātumahābhūtikassa kāyassa vaḍḍhiparihāninibbattibhedā dassitā. Sesaṃ suviññeyyameva. Chaṭṭhādīni uttānatthāni.
第十五至十九讲 第五品所谓亲子血脉发生，谓父母因親子之血液而形成。所谓拔除法，谓应拔除之性。所谓缓和法，谓应缓和之性。此处以粮食等聚合之拔除与缓和词项为例，述增减增损因果。前后分别为生起灭尽之义。如是观四大之身，示其增减及灭损关系。其余内容极为明了。第六节以此为引言。
Gaṇḍasuttādivaṇṇanā niṭṭhitā. · 《疮经》等注释完毕。
10. Velāmasuttavaṇṇanā十、《韦拉马经》注释
§20
20. Dasame sakuṇḍakabhattanti sakuṇḍakaṃ uttaṇḍulabhattaṃ. Parittehi sakuṇḍehi taṇḍulehipi saddhiṃ vipakkabhattaṃ uttaṇḍulameva hoti. Biḷaṅgaṃ vuccati āranāḷaṃ, biḷaṅgato nibbattanato tadeva kañjiyato jātanti kañjiyaṃ, taṃ dutiyaṃ etassāti biḷaṅgadutiyaṃ, taṃ kañjiyadutiyanti vuttaṃ. Asakkaritvāti deyyadhammampi puggalampi asakkaritvā. Deyyadhammassa asakkaraṇaṃ asampannakāro, puggalassa asakkaraṇaṃ agarukaraṇaṃ. Deyyadhammaṃ asakkaronto hi uttaṇḍulādidosasamannāgataṃ āhāraṃ deti, na sampannaṃ karoti. Puggalaṃ asakkaronto nisīdanaṭṭhānaṃ asammajjitvā yattha tattha vā nisīdāpetvā yaṃ vā taṃ vā dārakaṃ pesetvā deti. Acittīkatvāti na cittiṃ katvā, na pūjetvāti attho. Pūjento hi pūjetabbavatthuṃ citte ṭhapeti, na tato bahi karoti. Cittaṃ vā acchariyaṃ katvā paṭipatti cittīkaraṇaṃ sambhāvanakiriyā, tappaṭikkhepato acittīkaraṇaṃ asambhāvanakiriyā. Apaviddhanti ucchiṭṭhādichaḍḍanīyadhammaṃ viya avakhittakaṃ. Yo hi chaḍḍetukāmo hutvā rogino sarīre odanādīni majjitvā vammike rogaṃ pakkhipanto viya deti, ayaṃ apaviddhaṃ deti nāma. Anāgamanadiṭṭhikoti ‘‘addhā imassa dānassa phalaṃ mama āgacchatī’’ti evaṃ yassa kammassakatadiṭṭhi atthi, so āgamanadiṭṭhiko. Ayaṃ pana na tādisoti anāgamanadiṭṭhiko, phalaṃ pāṭikaṅkhaṃ hutvā na detīti attho. Tenāha ‘‘na kammañca phalañca saddahitvā detī’’ti.
第二十讲 第十品所谓鸟子饭，即鸟幼稚之稻米饭。稻种与稻米连带变化，稻如稻米之变。所谓疮疹，即乳头，乳头闭合者即乳母乳汁所生乳汁，谓乳汁之第二，即乳汁第二称。所谓不敬，即既不敬重天法人与众生。对于天法的不敬为不成就，对于人亦为不敬。敬者于心中视为敬重物，并未外显。心若成敬，则修习敬重行为；若违反则不敬。疮疹即分别斩断宜切之法。欲除者如患病者治愈身体疾病，如同蝎病出，谓为分别宜断。所谓无来观念，即“此施福报必归我”者，即有施作者之有作果报观念者是也。此为来世观念。此非者为无来观念，谓无期望受果报故。故曰“不持业无持果而视”。
Velāmoti ettha mā-saddo paṭisedhavacano. Jātigottarūpabhogādiguṇānaṃ velā mariyādā natthi etasminti velāmo. Atha vā yathāvuttaguṇānaṃ velā mariyādā amati osānaṃ gacchati etasminti velāmo, velaṃ vā mariyādaṃ amati gacchati atikkamatīti velāmo. Tenāha ‘‘jātigotta…pe… evaṃladdhanāmo’’ti. Dīyatīti dānaṃ, dānavatthu. Taṃ aggīyati nissajjīyati etthāti dānaggaṃ. Dānaṃ vā gaṇhanti etthāti dānaggaṃ, evaṃ bhattaggaṃ, parivesanaṭṭhānaṃ. Dukūlasandanānīti rajatabhājanādinissite dukūle khīrassa sandanaṃ etesanti dukūlasandanāni. Kaṃsūpadhāraṇānīti rajatamayadohabhājanāni. Tenāha ‘‘rajatamayakhīrapaṭicchakānī’’ti. Rajatamayāni khīrapaṭicchakāni khīrapaṭiggahabhājanāni etesanti rajatamayakhīrapaṭicchakāni. Sodheyyāti mahapphalabhāvakaraṇena visodheyya. Mahapphalabhāvappattiyā hi dakkhiṇā visujjhati nāma.
『韦拉玛』——此处「mā」一字为否定词。其出生、族姓、形色、财富等诸功德，无有边际、无有限量，故称『韦拉玛』。又或：上述诸功德之边际、限量，于此人处不可穷尽、不可抵达终点，故称『韦拉玛』；或言：超越边际、逾越限量，故称『韦拉玛』。是故经文说：『以出生、族姓……如是得名』。『施』者，所给予之物，即布施之事物也。施物于此处被奉献、被捐出，故称『施坛』。或谓：施物于此处被领受，故称『施坛』；同理，『食堂』乃供食之处所也。『细软绢布乳槽』——谓依托银器等所盛之细软绢布，乳汁于其中流注，故称『细软绢布乳槽』。『铜钵承置器』——谓以银制成之挤乳容器。是故经文说：『银制受乳器』。银所制成、用于承受乳汁之器皿，即受纳乳汁之容器，故称『银制受乳器』。『令清净』——谓藉由使之成为大果报之事业而加以净化。盖施物因能成就大果报，方得称为清净也。
Maggenāgataṃ anivattanasaraṇanti iminā lokuttarasaraṇagamanaṃ dīpeti. Aparetiādinā lokiyasaraṇagamanaṃ vuttaṃ. Saraṇaṃ nāma tiṇṇaṃ ratanānaṃ jīvitapariccāgamayaṃ puññaṃ sabbasampattiṃ deti, tasmā mahapphalataranti adhippāyo. Idañca – ‘‘sace tvaṃ yathā gahitaṃ saraṇaṃ na bhindissasi, evāhaṃ taṃ māremī’’ti yadipi koci tiṇhena satthena jīvitā voropeyya, tathāpi ‘‘nevāhaṃ buddhaṃ na buddhoti, dhammaṃ na dhammoti, saṅghaṃ na saṅghoti vadāmī’’ti daḷhataraṃ katvā gahitassa vasena vuttaṃ. Maggenāgatanti lokuttarasīlaṃ sandhāya vadati. Aparetiādinā pana lokiyasīlaṃ vuttaṃ. Sabbesaṃ sattānaṃ jīvitadānādinihitadaṇḍatāya sakalalokiyalokuttaraguṇādhiṭṭhānato cassa mahapphalamahānisaṃsatā veditabbā.
『Maggenāgataṃ anivattanasaraṇanti』此处表示指的是通达解脱之彼岸依止。所谓彼岸依止，是指能够断绝生死轮回的不退转依止。相对而言，『Aparetiādinā』则指这世间依止，即轮回中的暂时依止。依止是指三宝——佛、法、僧，像三宝如三颗宝珠一样，维系生命，赐予功德与一切圆满。因而此处称为 大果实之依止。此句意谓「如果你不破坏所依止之物，我必护持」，即使某人以熬炼之火欲焚此依止，也要断言「我不否认佛、不否认法、不否认僧」，这坚定自信心且守护所依止之义理。『Maggenāgatanti』指的是远离凡世而通达彼岸的德行。『Aparetiādinā』为世俗德行。所有众生因生活所需等缘故宜当理解其功德之大、彼岸与世间依止之殊胜，尤其应当觉知此依止为大果实、大殊胜。
Upasiṅghanamattanti ghāyanamattaṃ. Gaddohanamattanti pāṭhantare godohanamattaṃ kālanti attho. So ca na sakalo godohanakkhaṇo adhippetoti dassetuṃ ‘‘gāviyā ekavāraṃ thanaañchanamatta’’nti attho vutto. Añchanamattanti ākaḍḍhanamattaṃ. Gāviyā thanaṃ gahetvā ekakhīrabinduduhanakālamattampi gadduhanamattanti vadanti. Ettakampi hi kālaṃ yo vasanagabbhapariveṇavihārūpacāraparicchedena vā aparimāṇāsu lokadhātūsu sabbasatte hitapharaṇaṃ mettacittaṃ bhāvetuṃ sakkoti. Idaṃ tato yathāvuttadānādito mahapphalataraṃ.
『Upasiṅghanamattanti』是指擦伤之程度。『Gaddohanamattanti pāṭhantare godohanamattaṃ』，在此指牛奶挤压处之擦伤程度，意即时间之义。此处谓「此非整体挤压牛奶之时」，意在显示「以牛仅一次挤奶、挤奶之轻度」之义。『Añchanamattanti』即拉扯之程度。牧牛者握住牛后，持续挤奶达到牛奶滴下的时间，亦称挤奶程度。此时间虽短，却因居处、胎儿状态、行动范围等因素皆无量无边，在所有世间中皆能养育众生，生发慈心善念，支持一切有情。此由此而成，故谓大果实之因始。
Velāmasuttavaṇṇanā niṭṭhitā. · 韦喇玛经注释完毕。
Sīhanādavaggavaṇṇanā niṭṭhitā. · 狮子吼品注释完毕。