update sv p.51

Author: jhintr

content/atthakatha/sumangalavilasini/01.md

@@ -468,27 +468,31 @@ attha-byañjana-sampannassa buddhaguṇānubhāva-saṃsūcakassa imassa suttass
 
 Idāni **“mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyun”** ti ādinā nayena Bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto. Sā pan’esā suttavaṇṇanā. Yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicārayissāma. Cattāro hi suttanikkhepā – attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattiko ti.
 
-Tattha yāni suttāni Bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva kathesi; seyyathidaṃ, ākaṅkheyyasuttaṃ, vatthasuttaṃ, mahāsatipaṭṭhānaṃ, mahāsaḷāyatanavibhaṅgasuttaṃ, ariyavaṃsasuttaṃ, sammappadhānasuttantahārako, iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārakoti evamādīni; tesaṃ attajjhāsayo nikkhepo.
+Tattha yāni suttāni Bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayen’eva kathesi; seyyathidaṃ – Ākaṅkheyyasuttaṃ, Vatthasuttaṃ, Mahāsatipaṭṭhānaṃ, Mahāsaḷāyatanavibhaṅgasuttaṃ, Ariyavaṃsasuttaṃ, Sammappadhānasuttanta-hārako, iddhipāda-indriya-bala-bojjhaṅga-maggaṅga-suttanta-hārako ti evamādīni; tesaṃ attajjhāsayo nikkhepo.
 
-Yāni pana “paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; yaṃ nūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan” ti; <small>(saṃ. ni. 4.121)</small> evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ abhinīhāraṃ bujjhanabhāvañca avekkhitvā parajjhāsayavasena kathitāni; seyyathidaṃ, cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, dhātuvibhaṅgasuttanti evamādīni; tesaṃ parajjhāsayo nikkhepo.
+Yāni pana
 
-Bhagavantaṃ pana upasaṅkamitvā catasso parisā, cattāro vaṇṇā, nāgā, supaṇṇā, gandhabbā, asurā, yakkhā, mahārājāno, tāvatiṃsādayo devā, mahābrahmāti evamādayo – “bojjhaṅgā bojjhaṅgā” ti, bhante, vuccanti. “Nīvaraṇā nīvaraṇā” ti, bhante, vuccanti; “ime nu kho, bhante, pañcupādānakkhandhā”. “Kiṃ sūdha vittaṃ purisassa seṭṭhan” ti ādinā nayena pañhaṃ pucchanti. Evaṃ puṭṭhena Bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni, yāni vā panaññānipi devatāsaṃyutta-mārasaṃyutta-brahmasaṃyutta-sakkapañha-cūḷavedalla-mahāvedalla-sāmaññaphala-āḷavaka-sūciloma-kharalomasuttādīni; tesaṃ pucchāvasiko nikkhepo.
+> “Paripakkā kho Rāhulassa vimuttiparipācaniyā dhammā; yaṃ nūnāhaṃ Rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan” ti <small>(saṃ. ni. 4.121)</small>
 
-Yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ – dhammadāyādaṃ, cūḷasīhanādaṃ, candūpamaṃ, puttamaṃsūpamaṃ, dārukkhandhūpamaṃ, aggikkhandhūpamaṃ, pheṇapiṇḍūpamaṃ, pāricchattakūpamanti evamādīni; tesaṃ aṭṭhuppattiko nikkhepo.
+evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ abhinīhāraṃ bujjhanabhāvañ ca avekkhitvā parajjhāsayavasena kathitāni; seyyathidaṃ – Cūḷarāhulovādasuttaṃ, Mahārāhulovādasuttaṃ, Dhammacakkappavattanaṃ, Dhātuvibhaṅgasuttan ti evamādīni; tesaṃ parajjhāsayo nikkhepo.
 
-Evam etesu catūsu nikkhepesu imassa suttassa aṭṭhuppattiko nikkhepo. Aṭṭhuppattiyā hi idaṃ Bhagavatā nikkhittaṃ. Katarāya aṭṭhuppattiyā? Vaṇṇāvaṇṇe. Ācariyo ratanattayassa avaṇṇaṃ abhāsi, antevāsī vaṇṇaṃ. Iti imaṃ vaṇṇāvaṇṇaṃ aṭṭhuppattiṃ katvā desanākusalo Bhagavā – “mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyun” ti desanaṃ ārabhi. Tattha **maman** ti, sāmivacanaṃ, mamāti attho. **Vā** saddo vikappanattho. **Pare** ti, paṭiviruddhā sattā. **Tatrā** ti ye avaṇṇaṃ vadanti tesu.
+Bhagavantaṃ pana upasaṅkamitvā catasso parisā, cattāro vaṇṇā, nāgā, supaṇṇā, gandhabbā, asurā, yakkhā, mahārājāno, Tāvatiṃsādayo devā, Mahābrahmā ti evamādayo – “bojjhaṅgā bojjhaṅgā ti bhante vuccanti”, “nīvaraṇā nīvaraṇā ti bhante vuccanti”, “ime nu kho, bhante, pañcupādānakkhandhā”, “kiṃ sūdha vittaṃ purisassa seṭṭhan” ti ādinā nayena pañhaṃ pucchanti. Evaṃ puṭṭhena Bhagavatā yāni kathitāni Bojjhaṅgasaṃyuttādīni, yāni vā pan’aññāni pi Devatāsaṃyutta-Mārasaṃyutta-Brahmasaṃyutta-Sakkapañha-Cūḷavedalla-Mahāvedalla-Sāmaññaphala-Āḷavaka-Sūciloma-Kharalomasuttādīni; tesaṃ pucchāvasiko nikkhepo.
 
-Na āghātotiādīhi kiñcāpi tesaṃ bhikkhūnaṃ āghātoyeva natthi, atha kho āyatiṃ kulaputtānaṃ īdisesupi ṭhānesu akusaluppattiṃ paṭisedhento dhammanettiṃ ṭhapeti. Tattha āhanati cittanti **‘āghāto’**; kopassetaṃ adhivacanaṃ. Appatītā honti tena atuṭṭhā asomanassikāti **appaccayo**; domanassassetaṃ adhivacanaṃ. Neva attano na paresaṃ hitaṃ abhirādhayatīti **anabhiraddhi**; kopassetaṃ adhivacanaṃ. Evamettha dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandhoti dve khandhā vuttā. Tesaṃ vasena sesānam pi sampayuttadhammānaṃ kāraṇaṃ paṭikkhittameva.
+Yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ – Dhammadāyādaṃ, Cūḷasīhanādaṃ, Candūpamaṃ, Puttamaṃsūpamaṃ, Dārukkhandhūpamaṃ, Aggikkhandhūpamaṃ, Pheṇapiṇḍūpamaṃ, Pāricchattakūpaman ti evamādīni; tesaṃ aṭṭhuppattiko nikkhepo.
+
+Evam etesu catūsu nikkhepesu imassa suttassa aṭṭhuppattiko nikkhepo. Aṭṭhuppattiyā hi idaṃ Bhagavatā nikkhittaṃ. Katarāya aṭṭhuppattiyā? Vaṇṇāvaṇṇe. Ācariyo ratanattayassa avaṇṇaṃ abhāsi, antevāsī vaṇṇaṃ. Iti imaṃ vaṇṇāvaṇṇaṃ aṭṭhuppattiṃ katvā desanākusalo Bhagavā – “mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyun” ti desanaṃ ārabhi. Tattha **maman** ti sāmivacanaṃ, mamā ti attho. **Vā**-saddo vikappanattho. **Pare** ti paṭiviruddhā sattā. **Tatrā** ti ye avaṇṇaṃ vadanti tesu.
+
+Na āghāto ti ādīhi kiñcāpi tesaṃ bhikkhūnaṃ āghāto yeva natthi, atha kho āyatiṃ kulaputtānaṃ īdisesu pi ṭhānesu akusaluppattiṃ paṭisedhento dhammanettiṃ ṭhapeti. Tattha āhanati cittanti **‘āghāto’**; kopass’etaṃ adhivacanaṃ. Appatītā honti tena atuṭṭhā asomanassikā ti **appaccayo**; domanassass’etaṃ adhivacanaṃ. Neva attano na paresaṃ hitaṃ abhirādhayatī ti **anabhiraddhi**; kopass’etaṃ adhivacanaṃ. Evam ettha dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandho ti dve khandhā vuttā. Tesaṃ vasena sesānam pi sampayuttadhammānaṃ kāraṇaṃ paṭikkhittam eva.
 
 Evaṃ paṭhamena nayena manopadosaṃ nivāretvā, dutiyena nayena tattha ādīnavaṃ dassento āha – “tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yev’assa tena antarāyo” ti. Tattha **‘tatra ce tumhe assathā’** ti tesu avaṇṇabhāsakesu, tasmiṃ vā avaṇṇe tumhe bhaveyyātha ce; yadi bhaveyyāthāti attho. ‘Kupitā’ kopena, anattamanā domanassena. **‘Tumhaṃ yev’assa tena antarāyo’** ti tumhākaṃ yeva tena kopena, tāya ca anattamanatāya paṭhamajjhānādīnaṃ antarāyo bhaveyya.
 
 Evaṃ dutiyena nayena ādīnavaṃ dassetvā, tatiyena nayena vacanatthasallakkhaṇamattepi asamatthataṃ dassento – “api nu tumhe paresan” ti ādim āha. Tattha **paresan** ti yesaṃ kesaṃ ci. Kupito hi neva buddhapaccekabuddhaariyasāvakānaṃ, na mātāpitūnaṃ, na paccatthikānaṃ subhāsitadubbhāsitassa atthaṃ ājānāti. Yathāha –
 
 > “Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;  
-> Andhaṃ tamaṃ tadā hoti, yaṃ kodho sahate naraṃ.
+> andhaṃ tamaṃ tadā hoti, yaṃ kodho sahate naraṃ.
 
 > Anatthajanano kodho, kodho cittappakopano;  
-> Bhayamantarato jātaṃ, taṃ jano nāvabujjhatī” ti. <small>(a. ni. 7.64)</small>
+> bhayamantarato jātaṃ, taṃ jano nāvabujjhatī” ti. <small>(a. ni. 7.64)</small>
 
 Evaṃ sabbathāpi avaṇṇe manopadosaṃ nisedhetvā idāni paṭipajjitabbākāraṃ dassento – “tatra tumhehi abhūtaṃ abhūtato” ti ādim āha.
 

content/digha/01.md

@@ -125,7 +125,7 @@ Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhit
 > 1. 现在，为显明其善知晓性，说了「此游行者⋯⋯」等。这即是说：如世尊以<div>诸比丘！有情依界而认同、体认，倾向下劣者与倾向下劣者认同、体认，倾向善者与倾向善者认同、体认。诸比丘！在过去时，有情亦曾依界而认同、体认⋯⋯诸比丘！在未来时，有情仍将依界而认同、体认⋯⋯诸比丘！现今，在现在时，有情依界而认同、体认，倾向下劣者与倾向下劣者认同、体认，倾向善者与倾向善者认同、体认。</div>所说的有情的种种倾向、种种意乐、种种见、种种偏爱、种种喜好，如以升计量、以秤称量一般，以种种倾向之智、一切知之智知晓，这是何等的善知晓！在世间，甚至同一意乐的两个有情也难得。当一欲行时，一则欲站，当一欲饮时，一则欲食。而在此二师弟中，**此游行者善念⋯⋯一直跟随在世尊与比丘僧团的背后**。这里，**如此**，即「如是，此」之义。其余则如已述。
 
 [^4-1]: 以天鹅之翼般覆盖 *haṃsa-vaṭṭaka-cchannena*：词典中 vaṭṭaka 为车，vaṭṭakā 为鹌鹑，并无「翼」义，考虑到 vaṭṭa 有回转义，故将其派生的 vaṭṭaka 作此译，取「有亭翼然」之意也。
-[^4-2]: 语源之法 *saddanaya*：义注这样说，是因为以「盲人 *andha*」和「常 *nicca*」拼凑成「希有 *acchariya*」一字。
+[^4-2]: 语源之法 *saddanaya*：义注这样说，是在以「盲人 *andha*」和「常 *nicca*」拼凑成「希有 *acchariya*」一字。
 [^4-3]: 四无所畏 *catuvesārajja*：见**增支部**第 4:8 经等，**俱舍论**作「正等觉无畏、漏永尽无畏、说障法无畏、说出道无畏」。
 
 #### 4
@@ -162,11 +162,39 @@ Evaṃ vutte, te bhikkhū Bhagavantaṃ etad avocuṃ: “idha, bhante, amhāka
 
 #### 5
 
-**「诸比丘！他人也许会说我的毁谤，或说法的毁谤，或说僧的毁谤，对此，你们不应嫌恨，不应郁闷，不应心怀不喜。诸比丘！他人也许会说我的毁谤，或说法的毁谤，或说僧的毁谤，对此，你们若受干扰，或是不满，这只会因此成为你们的障碍。诸比丘！他人也许会说我的毁谤，或说法的毁谤，或说僧的毁谤，对此，你们若受干扰，或是不满，你们还能了解他人的善说、恶说吗？」**
+> 1. 现在，轮到对世尊以「**诸比丘！他人也许会说我的毁谤**」等方法所安立的经的解释。而这即此经的解释。因为在考察经的安立后，所说便能明了，所以我们将首先考察经的安立。有四种经的安立：自身的意乐、他人的意乐、问题的主导、事件的发生。
+> 1. 这里，若世尊非为他人祈请，仅仅以自身的意乐而说的经，如：若他希望经[^5-1]、布经[^5-2]、大念处[^5-3]、大六入处分别经[^5-4]、圣种经[^5-5]，正勤经族，神足、根、力、觉支、道支经族，如是等等，它们的安立为自身的意乐。
+> 1. 若如<div>能令罗睺罗解脱成熟之法已经成熟，我何不调伏罗睺罗至更高的漏尽？<q>相应部第 4.121 段</q></div>考虑到他人的意乐、希望、心意、志向、可觉性，因他人的意乐而说，如：小教诫罗睺罗经[^5-6]、大教诫罗睺罗经[^5-7]、转法轮[^5-8]、界分别经[^5-9]，如是等等，它们的安立为他人的意乐。
+> 1. 而四众、四种姓、龙、金翅鸟、乾达婆、阿修罗、夜叉、大王、三十三天等的诸天、大梵，如是等等，去到世尊处后，以「尊者！说有觉支、觉支」、「尊者！说有诸盖、诸盖」、「尊者！这些是五取蕴吗」、「什么是人在此世最上的财富」等方法提了问题。如是被提问的世尊所说的觉支相应[^5-10]等，或其它天相应[^5-11]、魔罗相应[^5-12]、梵相应[^5-13]、帝释所问[^5-14]、小毗陀罗[^5-15]、大毗陀罗[^5-16]、沙门果[^5-17]、旷野[^5-18]、针毛粗毛经[^5-19]等，它们的安立为问题的主导。
+> 1. 而凡是缘于已生起的事由所说的，如：法的继承者[^5-20]、小狮子吼[^5-20]、月喻、子肉喻、木聚喻、火聚喻、泡团喻、波利质多树喻[^5-21]，如是等等，它们的安立为事件的发生。
+
+[^5-1]: 即[**中部**第 6 经](/majjhima/006/)。
+[^5-2]: 即[**中部**第 7 经](/majjhima/007/)。
+[^5-3]: 即[**长部**第 22 经](/digha/22/)。
+[^5-4]: 即[**中部**第 137 经](/majjhima/137/)。
+[^5-5]: 即**增支部**第 4:28 经。
+[^5-6]: 即[**中部**第 147 经](/majjhima/147/)。
+[^5-7]: 即[**中部**第 62 经](/majjhima/062/)。
+[^5-8]: 即[**相应部**第 56:11 经](/samyutta/56/11/)。
+[^5-9]: 即[**中部**第 140 经](/majjhima/140/)。
+[^5-10]: 即**相应部**第 46 相应。
+[^5-11]: 即**相应部**第 1 相应。
+[^5-12]: 即**相应部**第 4 相应。
+[^5-13]: 即**相应部**第 6 相应。
+[^5-14]: 即[**长部**第 21 经](/digha/21/)。
+[^5-15]: 即[**中部**第 44 经](/majjhima/044/)。
+[^5-16]: 即[**中部**第 43 经](/majjhima/043/)。
+[^5-17]: 即[**长部**第 2 经](/digha/02/)。
+[^5-18]: 即[**经集**第 1:10 经](/khuddaka/suttanipata/110/)。
+[^5-19]: 即[**经集**第 2:5 经](/khuddaka/suttanipata/205/)。
+[^5-20]: 即[**中部**第 3 经](/majjhima/003/)。
+[^5-21]: 月喻、子肉喻、泡团喻见**相应部**，木聚喻、火聚喻、波利质多树喻见**增支部**。
+
+**「诸比丘！他人也许会说我的毁谤，或说法的毁谤，或说僧的毁谤，对此，你们不应嫌恨，不应郁闷，不应心怀不喜。诸比丘！他人也许会说我的毁谤，或说法的毁谤，或说僧的毁谤，对此，你们若受干扰，或不心满意足，这只会因此成为你们的障碍。诸比丘！他人也许会说我的毁谤，或说法的毁谤，或说僧的毁谤，对此，你们若受干扰，或不心满意足，你们还能了解他人的善说、恶说吗？」**
 
 “Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yev’assa tena antarāyo. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā” ti?
 
-**「否也，尊者！」**
+**「不也，尊者！」**
 
 “No h’etaṃ, bhante”.