update digha.pts.page.31

Author: jhintr

content/atthakatha/sumangalavilasini/01.md

@@ -126,28 +126,60 @@ Aparo nayo, evan ti vacanena yoniso manasikāraṃ dīpeti. Ayoniso manasikaroto
 
 Aparo nayo, yasmā evan ti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāra-niddeso ti vuttaṃ, so ca evaṃ bhaddako ākāro na sammā-appaṇihitattano pubbe akatapuññassa vā hoti, tasmā evan ti iminā bhaddakenākārena pacchima-cakkadvaya-sampattim attano dīpeti, sutan ti savanayogena purima-cakkadvaya-sampattiṃ. Na hi appatirūpadese vasato sappurisūpanissaya-virahitassa vā savanaṃ atthi. Icc’assa pacchima-cakkadvaya-siddhiyā āsayasuddhisiddhā hoti, purima-cakkadvaya-siddhiyā payogasuddhi, tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggaṃ viya sūriyassa udayato, yoniso manasikāro viya ca kusalakammassa, arahati Bhagavato vacanassa pubbaṅgamaṃ bhavitun ti ṭhāne nidānaṃ ṭhapento – “evaṃ me sutan” ti ādim āha.
 
-Aparo nayo, evan ti iminā nānappakāra-paṭivedha-dīpakena vacanena attano attha-paṭibhāna-paṭisambhidā-sampatti-sabbhāvaṃ dīpeti. Sutan ti iminā sotabba-ppabheda-paṭivedha-dīpakena dhamma-nirutti-paṭisambhidā-sampatti-sabbhāvaṃ. Evan ti ca idaṃ yoniso manasikāra-dīpakaṃ vacanaṃ bhāsamāno – “ete mayā dhammā manasānupekkhitā, diṭṭhiyā suppaṭividdhā” ti dīpeti. Sutan ti idaṃ savanayoga-dīpakaṃ vacanaṃ bhāsamāno – “bahū mayā dhammā sutā dhātā vacasā paricitā” ti dīpeti. Tadubhayenāpi atthabyañjana-pāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjana-paripuṇṇañ hi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotī ti, tasmā ādaraṃ janetvā sakkaccaṃ ayaṃ dhammo sotabbo ti.
+Aparo nayo, evan ti iminā nānappakāra-paṭivedha-dīpakena vacanena attano attha-paṭibhāna-paṭisambhidā-sampatti-sabbhāvaṃ dīpeti, sutan ti iminā sotabba-ppabheda-paṭivedha-dīpakena dhamma-nirutti-paṭisambhidā-sampatti-sabbhāvaṃ. Evan ti ca idaṃ yoniso manasikāra-dīpakaṃ vacanaṃ bhāsamāno – “ete mayā dhammā manasā’nupekkhitā, diṭṭhiyā suppaṭividdhā” ti dīpeti, sutan ti idaṃ savanayoga-dīpakaṃ vacanaṃ bhāsamāno – “bahū mayā dhammā sutā dhātā vacasā paricitā” ti dīpeti. Tadubhayenāpi atthabyañjana-pāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjana-paripuṇṇañ hi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotī ti, tasmā ādaraṃ janetvā sakkaccaṃ ayaṃ dhammo sotabbo ti.
 
-“Evaṃ me sutan” ti iminā pana sakalena vacanena āyasmā Ānando Tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati. Sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. “Kevalaṃ sutamevetaṃ mayā, tass’eva Bhagavato vacanan” ti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.
+“Evaṃ me sutan” ti iminā pana sakalena vacanena āyasmā Ānando Tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. “Kevalaṃ sutam ev’etaṃ mayā, tass’eva Bhagavato vacanan” ti dīpento attānaṃ parimoceti, satthāraṃ apadisati, Jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.
 
-Api ca “evaṃ me sutan” ti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto – “sammukhā paṭiggahitamidaṃ mayā tassa Bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbā” ti sabbesaṃ devamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. Ten’etaṃ vuccati –
+Api ca “evaṃ me sutan” ti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto – “sammukhā paṭiggahitam idaṃ mayā tassa Bhagavato catu-vesārajja-visāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbā” ti sabbesaṃ devamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. Ten’etaṃ vuccati –
 
 > “Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;  
 > evaṃ me sutam icc evaṃ, vadaṃ Gotamasāvako” ti.
 
 ---
 
-**Ekan** ti gaṇanapariccheda-niddeso. **Samayan** ti paricchinna-niddeso. **Ekaṃ samayan** ti aniyamitaparidīpanaṃ. Tattha **samaya**-saddo –
+**Ekan** ti gaṇanapariccheda-niddeso. **Samayan** ti paricchinna-niddeso. **Ekaṃ samayan** ti aniyamita-paridīpanaṃ. Tattha samaya-saddo –
 
 > “Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;  
 > paṭilābhe pahāne ca, paṭivedhe ca dissati”.
 
-Tathā hi’ssa – “appevanāma sve pi upasaṅkameyyāma kālañca samayañca upādāyā” ti evamādīsu <small>(dī. ni. 1.447)</small> samavāyo attho. “Ekova kho bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā” ti ādīsu <small>(a. ni. 8.29)</small> khaṇo. “Uṇhasamayo pariḷāhasamayo” ti ādīsu <small>(pāci. 358)</small> kālo. “Mahāsamayo pavanasmin” ti ādīsu <small>(dī. ni. 2.332)</small> samūho. “Samayo pi kho te, bhaddāli, appaṭividdho ahosi, Bhagavā kho sāvatthiyaṃ viharati, Bhagavāpi maṃ jānissati, bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ ti. Ayam pi kho, te bhaddāli, samayo appaṭividdho ahosī” ti ādīsu <small>(ma. ni. 2.135)</small> hetu. “Tena kho pana samayena uggahamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī” ti ādīsu <small>(ma. ni. 2.260)</small> diṭṭhi.
+Tathā hi’ssa –
+
+> “App’eva nāma sve pi upasaṅkameyyāma kālañ ca samayañ ca upādāyā” ti <small>(dī. ni. 1.447)</small>
+
+evamādīsu samavāyo attho.
+
+> “Eko va kho bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā” ti <small>(a. ni. 8.29)</small>
+
+ādīsu khaṇo.
+
+> “Uṇhasamayo pariḷāhasamayo” ti <small>(pāci. 358)</small>
+
+ādīsu kālo.
+
+> “Mahāsamayo pavanasmin” ti <small>(dī. ni. 2.332)</small>
+
+ādīsu samūho.
+
+> “Samayo pi kho te, bhaddāli, appaṭividdho ahosi, Bhagavā kho sāvatthiyaṃ viharati, Bhagavāpi maṃ jānissati, bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ ti. Ayam pi kho, te bhaddāli, samayo appaṭividdho ahosī” ti <small>(ma. ni. 2.135)</small>
+
+ādīsu hetu.
+
+> “Tena kho pana samayena uggahamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī” ti <small>(ma. ni. 2.260)</small>
+
+ādīsu diṭṭhi.
 
 > “Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;  
-> Atthābhisamayā dhīro, paṇḍito ti pavuccatī” ti. <small>(saṃ. ni. 1.128)</small> –
+> atthābhisamayā dhīro, paṇḍito ti pavuccatī” ti. <small>(saṃ. ni. 1.128)</small> –
+
+ādīsu paṭilābho.
+
+> “Sammā mānābhisamayā antamakāsi dukkhassā” ti <small>(a. ni. 7.9)</small>
+
+ādīsu pahānaṃ.
+
+> “Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho” ti <small>(paṭi. 108)</small>
 
-Ādīsu paṭilābho. “Sammā mānābhisamayā antamakāsi dukkhassā” ti ādīsu <small>(a. ni. 7.9)</small> pahānaṃ. “Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho” ti ādīsu <small>(paṭi. 108)</small> paṭivedho. Idha pan’assa kālo attho. Tena saṃvaccharautumāsaḍḍhamāsarattidivapubbaṇhamajjhanhikasāyanhapaṭhamamajjhi-mapacchimayāmamuhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti.
+ādīsu paṭivedho. Idha pan’assa kālo attho. Tena saṃvacchara-utu-māsaḍḍhamāsa-rattidiva-pubbaṇha-majjhanhika-sāyanha-paṭhama-majjhima-pacchimayāma-muhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayan ti dīpeti.
 
 Tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yasmiṃ yasmiṃ saṃvacchare utumhi māse pakkhe rattibhāge vā divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana – “evaṃ me sutaṃ” asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vāti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā “ekaṃ samayan” ti āha. Ye vā ime gabbhokkantisamayo, jātisamayo, saṃvegasamayo, abhinikkhamanasamayo, dukkarakārikasamayo, māravijayasamayo, abhisambodhisamayo diṭṭhadhammasukhavihārasamayo, desanāsamayo, parinibbānasamayoti, evamādayo Bhagavato devamanussesu ativiya pakāsā anekakālappabhedā eva samayā. Tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ samayaṃ sandhāya **“ekaṃ samayan”** ti āha.
 

content/digha/01.md

@@ -38,13 +38,16 @@ Evaṃ me sutaṃ–ekaṃ samayaṃ Bhagavā antarā ca Rājagahaṃ antarā ca
 > 1. 这里，「如是」与「我」依真实义与第一义是不存在的概念。因为此中从第一义上存在什么可以得称为「如是」或「我」呢？「闻」是存在的概念。因为凡是此中以耳获得的，从第一义上它就存在。同样，「如是」与「我」由执取彼彼而说，为执取的概念，「闻」由相较于见等而说，为相较的概念。
 > 1. 且此中，以「如是」之语表明不迷乱。因为迷乱者不堪种种品类之通达。以「闻」之语表明对所闻的不忘失。因为对所闻忘失者，则过时不能自认「由我所闻」。如此，以不迷乱有慧的成就，而以不忘失有念的成就。这里，以慧为前导的念堪能明确文句，以念为前导的慧堪能通达意义，对具足结合义、文这二种堪能者，由堪能守护法藏故，有法的司库的成就。
 > 1. 另一法：以「如是」之语表明如理作意。因为对不如理作意者，无有种种品类的通达故。以「闻」之语表明不散乱，由心散乱者无有听闻故。同样，因为心散乱的人即便当以一切成就被说，还会说「我尚未闻，请再说」。且此中，以如理作意证明自身正誓愿及于先前曾作福德，由无正誓愿或先前未作福德者无有此故。以不散乱证明听闻正法及依止善人。因为心散乱者不能听闻，且不依止善人则无听闻。
-> 1. 另一法：因为说「对此心相续的种种行相之所转，而有种种义、文之把握，『如是』即说明此种种行相」，且这如是贤善的行相，非无正誓愿或先前未作福德者所有，所以「如是」以贤善的行相表明自己后二轮[^1-4]的成就，「闻」以致力于听闻表明前二轮的成就。因为对住于不适宜处者，或无有善人可依止者，则无有听闻。如此，以后二轮的成就有意乐清净的成就，以前二轮的成就有加行清净，且以此意乐清净有精通证得的成就，以加行清净有精通阿笈摩的成就。如此加行与意乐清净、阿笈摩与证得具足者的话语，好似太阳升起前的曙光，又好似善业的如理作意，应得作为世尊言语的前导，基于此，便置于因缘，而说「如是我闻」之初。
-> 1. 另一法：
+> 1. 另一法：因为说「对此心相续的种种行相之所转，而有种种义、文之把握，『如是』即说明此种种行相」，且这如是贤善的行相，非无正誓愿或先前未作福德者所有，所以「如是」以贤善的行相表明自己后二轮的成就，「闻」以致力于听闻表明前二轮[^1-4]的成就。因为对住于不适宜处者，或无有善人可依止者，则无有听闻。如此，以后二轮的成就有意乐清净的成就，以前二轮的成就有加行清净，且以此意乐清净有精通证得的成就，以加行清净有精通阿笈摩的成就。如此加行与意乐清净、阿笈摩与证得具足者的话语，好似太阳升起前的曙光，又好似善业的如理作意，应得作为世尊言语的前导，基于此，便置于因缘，而说「如是我闻」之初。
+> 1. 另一法：以「如是」这表明通达种种品类的话语，表明义、辩无碍解成就的自性，以「闻」这表明通达当闻之分类的话语，表明法、词无碍解成就的自性。且在说「如是」这表明如理作意的话语时，表明「这些法由我以意熟虑、以见善通达」，在说「闻」这表明致力于听闻的话语时，表明「许多法由我听闻、忆持，以语串习」。亦以此二者表明义、文的圆满，令于听闻生起尊敬。因为不以尊敬听闻义、文圆满的法，则撇离巨大的利益，所以此法当令生起尊敬，恭敬地听闻。
+> 1. 而以「如是我闻」这一整句，阿难尊者以不把如来宣说之法归于自己而超迈了非善人之地，以自认弟子而跃入善人之地。同样，令心从非善法出起，住立于善法。以表明「这全都由我所闻，实为世尊的话语」为己开脱，指认大师，引入胜者之语，令住立于法之准绳。
+> 1. 复次，以「如是我闻」自认不由自己所创，揭示前语——「这彼世尊、四无所畏、持十力、居牛王位、作狮子吼、一切有情之最上、法自在、法王、法主、法灯、法皈依、转善法高贵之轮、正等正觉者的话语，由我当面受纳，对此中的义、法、句、文不当有疑惑或疑虑」，令一切人天于此法消除不信、生起信的成就。因此说：<div>消除不信，于教法增长信，<br>如是作「如是我闻」论者，为乔达摩弟子。</div>
+> 1. **一**是数目限定的说明，**时**是限定说明，**一时**是不定的阐述。这里，「时」一词<div>于结合、刹那、时间、集合、因、见、<br>获得、舍弃及通达处出现。</div>如在
 
 [^1-1]: 此经旧译见**长阿含经**廿一·梵动经。
 [^1-2]: 即义注「[开篇辞](../00/#1)」的末句。
 [^1-3]: 此段亦见于[**经集**·耕田婆罗豆婆遮经注](/khuddaka/suttanipata/104/)。
-[^1-4]: 四轮：见**增支部**第 4:31 经，即住于适宜处、依止善人、自身正誓愿、先前曾作福德。
+[^1-4]: 前二轮、后二轮：即四轮，见**增支部**第 4:31 经，依次为住于适宜处、依止善人、自身正誓愿、先前曾作福德。
 
 Suppiyo pi kho paribbājako antarā ca Rājagahaṃ antarā ca Nāḷandaṃ addhānamagga-ppaṭipanno hoti saddhiṃ antevāsinā Brahmadattena māṇavena. Tatra sudaṃ Suppiyo paribbājako anekapariyāyena Buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; Suppiyassa pana paribbājakassa antevāsī Brahmadatto māṇavo anekapariyāyena Buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā Bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañ ca.