2. Guhaṭṭhakasuttaniddeso

Atha guhaṭṭhakasuttaniddesaṃ vakkhati –



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2. 窟八偈经义释
现在开始解说窟八偈经义释 -
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7.

Sattoguhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;

Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā.

Satto guhāyaṃ bahunābhichannoti. Sattoti hi kho vuttaṃ, api ca guhā tāva vattabbā. Guhā vuccati kāyo. Kāyoti vā guhāti vā dehoti vā sandehoti vā nāvāti vā rathoti vā dhajoti vā vammikoti vā nagaranti vā niḍḍanti vā kuṭīti vā gaṇḍoti vā kumbhoti vā nāgoti vā kāyassetaṃ adhivacanaṃ. Satto guhāyanti guhāyaṃ satto visatto āsatto laggo laggito palibuddho. Yathā bhittikhile vā nāgadante vā gaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ; evameva guhāyaṃ satto visatto āsatto laggo laggito palibuddho. Vuttañhetaṃ bhagavatā –

‘‘Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; tasmā sattoti vuccati. Vedanāya kho, rādha…pe… saññāya kho, rādha… saṅkhāresu kho, rādha… viññāṇe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; tasmā sattoti vuccati. Sattoti lagganādhivacana’’nti – satto guhāyaṃ. Bahunābhichannoti bahukehi kilesehi channo, rāgena channo dosena channo mohena channo kodhena channo upanāhena channo makkhena channo paḷāsena channo issāya channo macchariyena channo māyāya channo sāṭheyyena channo thambhena channo sārambhena channo mānena channo atimānena channo madena channo pamādena channo. Sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi channo vichanno ucchanno āvuto nivuto ovuto [ophuto (syā.)] pihito paṭicchanno paṭikujjitoti – satto guhāyaṃ bahunābhichanno.

Tiṭṭhaṃnaro mohanasmiṃ pagāḷhoti tiṭṭhanto naro ratto rāgavasena tiṭṭhati, duṭṭho dosavasena tiṭṭhati, mūḷho mohavasena tiṭṭhati, vinibaddho mānavasena tiṭṭhati, parāmaṭṭho diṭṭhivasena tiṭṭhati, vikkhepagato uddhaccavasena tiṭṭhati, aniṭṭhaṅgato vicikicchāvasena tiṭṭhati, thāmagato anusayavasena tiṭṭhati. Evampi tiṭṭhaṃ naro.

Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Santi, bhikkhave, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhatī’’ti. Evampi tiṭṭhaṃ naro.

Vuttañhetaṃ bhagavatā – ‘‘rūpūpayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, rūpārammaṇaṃ rūpapatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. Vedanūpayaṃ vā, bhikkhave…pe… saññūpayaṃ… saṅkhārūpayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, saṅkhārārammaṇaṃ saṅkhārapatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjatī’’ti. Evampi tiṭṭhaṃ naro.


7.
众生居于洞窟中，为诸多[烦恼]所覆盖，
人站立于深陷迷妄中；
如是之人远离寂静，世间诸欲实难舍离。
"众生居于洞窟中，为诸多[烦恼]所覆盖"[的解释]。虽说"众生"，但首先应说明"洞窟"。所谓洞窟，指的是身体。身体也称为洞窟、躯体、聚合体、船、车、旗帜、蚁丘、城市、巢穴、小屋、肿块、壶、龙象，这些都是身体的代称。"众生居于洞窟中"意即在洞窟中执着、粘着、系缚、黏附、缠绕。就如物品粘着、执着、系缚、黏附、缠绕于墙钉或象牙钉上；同样地，[众生]在洞窟中执着、粘着、系缚、黏附、缠绕。世尊曾说：
"罗陀，对色的欲望、贪恋、喜悦、渴爱，以及心的依止、执着、随眠，于此执着，于此粘着，故称为众生。对受...想...行...识的欲望、贪恋、喜悦、渴爱，以及心的依止、执着、随眠，于此执着，于此粘着，故称为众生。'众生'是执着的代称。"——这就是"众生居于洞窟中"。"为诸多[烦恼]所覆盖"是指被众多烦恼覆盖：被贪欲覆盖、被嗔恨覆盖、被愚痴覆盖、被忿怒覆盖、被怨恨覆盖、被覆藏覆盖、被对抗覆盖、被嫉妒覆盖、被悭吝覆盖、被欺诈覆盖、被虚伪覆盖、被顽固覆盖、被争执覆盖、被慢心覆盖、被过慢覆盖、被骄傲覆盖、被放逸覆盖。被一切烦恼、一切恶行、一切忧虑、一切热恼、一切苦恼、一切不善行为所覆盖、包围、遮蔽、围绕、遮掩、关闭、隐藏。——这就是"众生居于洞窟中，为诸多[烦恼]所覆盖"。
"人站立于深陷迷妄中"是指：站立的人因贪欲而站立，因嗔恨而站立，因愚痴而站立，因慢心而束缚而站立，因邪见而执取而站立，因掉举而散乱而站立，因疑惑而未达[真理]而站立，因随眠而坚固而站立。如此这般，人便站立着。
世尊曾说："诸比丘，有为眼识所知的色，可爱的、可意的、悦意的、可亲的、伴随欲望的、能引起贪著的，若比丘对此欢喜、赞叹、执取而住。诸比丘，有为耳识所知的声...为鼻识所知的香...为舌识所知的味...为身识所知的触...为意识所知的法，可爱的、可意的、悦意的、可亲的、伴随欲望的、能引起贪著的，若比丘对此欢喜、赞叹、执取而住。"如此这般，人便站立着。
世尊又说："诸比丘，依色而住的识住于色，以色为所缘，以色为依止，以喜为滋润，增长、扩大、广大。诸比丘，依受而住...依想...依行而住的识住于行，以行为所缘，以行为依止，以喜为滋润，增长、扩大、广大。"如此这般，人便站立着。


Vuttampi hetaṃ bhagavatā – ‘‘kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassāvakkanti. Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sarajaṃ saupāyāsanti vadāmī’’ti. Evampi tiṭṭhaṃ naro.

‘‘Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā , patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassāvakkanti. Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti , atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sarajaṃ saupāyāsanti vadāmī’’ti. Evampi tiṭṭhaṃ naro.

Mohanasmiṃ pagāḷhoti. Mohanā vuccanti pañca kāmaguṇā. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Kiṃ kāraṇā mohanā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti, mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitā, taṃ kāraṇā mohanā vuccanti pañca kāmaguṇā. Mohanasmiṃ pagāḷhoti mohanasmiṃ pagāḷho ogāḷho ajjhogāḷho nimuggoti – tiṭṭhaṃ naro mohanasmiṃ pagāḷho.

Dūre vivekā hi tathāvidho soti. Vivekāti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Kāyena vivitto viharati. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti. Ayaṃ kāyaviveko.


世尊也曾说："诸比丘，若对段食有贪欲，有喜悦，有渴爱，则识在其中确立、生长。识在何处确立、生长，名色即在彼处降生。名色在何处降生，诸行即在彼处增长。诸行在何处增长，未来再有即在彼处生起。未来再有在何处生起，未来生老死即在彼处[发生]。未来生老死在何处[发生]，诸比丘，我说那里有忧、有尘、有恼。"如此这般，人便站立着。
"诸比丘，若对触食...对意思食...对识食有贪欲，有喜悦，有渴爱，则识在其中确立、生长。识在何处确立、生长，名色即在彼处降生。名色在何处降生，诸行即在彼处增长。诸行在何处增长，未来再有即在彼处生起。未来再有在何处生起，未来生老死即在彼处[发生]。未来生老死在何处[发生]，诸比丘，我说那里有忧、有尘、有恼。"如此这般，人便站立着。
"深陷迷妄中"[的解释]。所谓迷妄，指的是五种欲。为眼识所知的色，可爱的、可意的、悦意的、可亲的、伴随欲望的、能引起贪著的；为耳识所知的声...为鼻识所知的香...为舌识所知的味...为身识所知的触，可爱的、可意的、悦意的、可亲的、伴随欲望的、能引起贪著的。为什么称五种欲为迷妄？因为大多数天神与人类在五种欲中迷惑、陷入迷惑、完全迷惑，愚痴、陷入愚痴、完全愚痴，被无明蒙蔽，被覆盖、遮蔽、围绕、隐藏、遮掩、关闭，因此五种欲称为迷妄。"深陷迷妄中"即深入、沉入、潜入、沉没于迷妄中。——这就是"人站立于深陷迷妄中"。
"如是之人远离寂静"[的解释]。寂静有三种：身寂静、心寂静、依止寂静。什么是身寂静？此处比丘亲近寂静住处：林野、树下、山岩、山洞、岩窟、坟场、森林、露地、草堆。他以身远离而住。他独自行走，独自站立，独自坐着，独自卧息，独自入村托钵，独自返回，独自静坐，独自经行，独自行、住、动作、活动、护持、持续、维持。这是身寂静。


Katamo cittaviveko? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ vivittaṃ hoti. Tatiyaṃ jhānaṃ samāpannassa pītiyā cittaṃ vivittaṃ hoti. Catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ vivittaṃ hoti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ vivittaṃ hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ vivittaṃ hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ vivittaṃ hoti. Sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Sakadāgāmissa oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Arahato rūpārūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā , tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ vivittaṃ hoti. Ayaṃ cittaviveko.

Katamo upadhiviveko? Upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ [vūpakaṭṭhakāyānaṃ (syā.)] nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ.

Dūrevivekā hīti. Yo so evaṃ guhāyaṃ satto, evaṃ bahukehi kilesehi channo, evaṃ mohanasmiṃ pagāḷho, so kāyavivekāpi dūre, cittavivekāpi dūre, upadhivivekāpi dūre vidūre suvidūre na santike na sāmantā anāsanne vivekaṭṭhe [vavakaṭṭhe (sī.), anupakaṭṭhe (syā.)]. Tathāvidhoti tādiso tassaṇṭhito tappakāro tappaṭibhāgo yo so mohanasmiṃ pagāḷhoti – dūre vivekā hi tathāvidho so.

Kāmā hi loke na hi suppahāyāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca. Katame vatthukāmā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthu hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṃ kiñci rajanīyaṃ vatthu – vatthukāmā. Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā, ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā, hīnā kāmā majjhimā kāmā paṇītā kāmā, āpāyikā kāmā mānusikā kāmā dibbā kāmā paccupaṭṭhitā kāmā, nimmitā kāmā animmitā kāmā paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena kāmā. Ime vuccanti vatthukāmā.


什么是心寂静？对于证入初禅者，心从五盖中寂静。对于证入第二禅者，心从寻伺中寂静。对于证入第三禅者，心从喜中寂静。对于证入第四禅者，心从乐苦中寂静。对于证入空无边处者，心从色想、有对想、种种想中寂静。对于证入识无边处者，心从空无边处想中寂静。对于证入无所有处者，心从识无边处想中寂静。对于证入非想非非想处者，心从无所有处想中寂静。对于预流者，心从身见、疑、戒禁取、见随眠、疑随眠及与之相应的烦恼中寂静。对于一来者，心从粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠及与之相应的烦恼中寂静。对于不还者，心从微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠及与之相应的烦恼中寂静。对于阿罗汉，心从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠及与之相应的烦恼，以及一切外在相中寂静。这是心寂静。
什么是依止寂静？所谓依止，指的是烦恼、蕴和造作。依止寂静指的是不死、涅槃。即是一切行的止息、一切依止的舍离、爱的灭尽、离贪、灭、涅槃。这是依止寂静。身寂静是属于身体远离、乐于出离者的，心寂静是属于清净心、达到最高清净者的，依止寂静是属于无依止、已达离行者的。
"远离寂静"[的解释]。如是居于洞窟中的众生，如是被众多烦恼所覆盖，如是深陷迷妄中的他，远离身寂静，远离心寂静，远离依止寂静，很远、极远，不近、不邻近、不接近寂静处。"如是之人"即如是性质、如是状态、如是类似、如是深陷迷妄中的他。——这就是"如是之人远离寂静"。
"世间诸欲实难舍离"[的解释]。欲总的来说有两种：事欲和烦恼欲。什么是事欲？悦意的色、悦意的声、悦意的香、悦意的味、悦意的触，被褥、衣服、奴婢、山羊绵羊、鸡猪、象牛马驴，田地、宅地、金银，村镇王城，国土与地区，库藏与仓储，任何可爱的事物——这些是事欲。又有过去的欲、未来的欲、现在的欲，内在的欲、外在的欲、内外的欲，低劣的欲、中等的欲、殊胜的欲，恶趣的欲、人间的欲、天界的欲，现前的欲、[自]所化的欲、[他]所化的欲，已执取的欲、未执取的欲，已占有的欲、未占有的欲，一切欲界法、一切色界法、一切无色界法，以渴爱为基础、以渴爱为对象，因可欲性、可爱性、可醉性而称为欲。这些称为事欲。


Katame kilesakāmā? Chando kāmo rāgo kāmo chandarāgo kāmo, saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ.

‘‘Addasaṃ kāma te mūlaṃ, saṅkappā kāma jāyasi;

Na taṃ saṅkappayissāmi, evaṃ kāma na hohisī’’ti. –

Ime vuccanti kilesakāmā. Loketi apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. Kāmā hi loke nahi suppahāyāti. Kāmā hi loke duppahāyā duccajjā duppariccajjā dunnimmadayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattāti – kāmā hi loke na hi suppahāyā.

Tenāha bhagavā –

‘‘Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;

Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā’’ti.



什么是烦恼欲？欲望是欲，贪是欲，欲望贪是欲，思惟是欲，贪是欲，思惟贪是欲，对欲的欲望、欲贪、欲喜、欲爱、欲恋、欲热恼、欲迷醉、欲执著、欲暴流、欲轭、欲取、欲欲盖。
"我见到了，欲啊，你的根源，
你从思惟而生；
我将不再思惟你，
如此，欲啊，你将不复存在。"
这些称为烦恼欲。"世间"指恶趣世间、人间世间、天界世间，蕴世间、界世间、处世间。"世间诸欲实难舍离"即：世间诸欲难以舍离、难以放弃、难以彻底放弃、难以降伏、难以解脱、难以彻底解脱、难以超越、难以完全超越、难以度过、难以转离。——这就是"世间诸欲实难舍离"。
因此世尊说：
"众生居于洞窟中，为诸多[烦恼]所覆盖，
人站立于深陷迷妄中；
如是之人远离寂静，世间诸欲实难舍离。"

8.

Icchānidānā bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;

Pacchā pure vāpi apekkhamānā, ime va kāme purime va jappaṃ.

Icchānidānā bhavasātabaddhāti. Icchā vuccati taṇhā. Yo rāgo sārāgo anunayo anurodho nandī nandirāgo, cittassa sārāgo icchā mucchā ajjhosānaṃ gedho paligedho saṅgo paṅko, ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā, suttaṃ visaṭā āyūhinī dutiyā paṇidhi bhavanetti, vanaṃ vanatho sandhavo sneho apekkhā paṭibandhu, āsā āsīsanā āsīsitattaṃ, rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā, lābhāsā dhanāsā puttāsā jīvitāsā , jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañchikatā sādhukamyatā, adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā, kāmataṇhā bhavataṇhā vibhavataṇhā, rūpataṇhā arūpataṇhā nirodhataṇhā, rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ, upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ , dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ māravisayo, taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ. Icchānidānāti icchānidānakā icchāhetukā icchāpaccayā icchākāraṇā icchāpabhavāti – icchānidānā.

Bhavasātabaddhāti. Ekaṃ bhavasātaṃ – sukhā vedanā. Dve bhavasātāni – sukhā ca vedanā iṭṭhañca vatthu. Tīṇi bhavasātāni – yobbaññaṃ, ārogyaṃ, jīvitaṃ. Cattāri bhavasātāni – lābho, yaso, pasaṃsā, sukhaṃ. Pañca bhavasātāni – manāpikā rūpā, manāpikā saddā, manāpikā gandhā, manāpikā rasā, manāpikā phoṭṭhabbā. Cha bhavasātāni – cakkhusampadā, sotasampadā, ghānasampadā, jivhāsampadā, kāyasampadā, manosampadā. Bhavasātabaddhā, sukhāya vedanāya sātabaddhā, iṭṭhasmiṃ vatthusmiṃ baddhā, yobbaññe baddhā, ārogye baddhā, jīvite baddhā, lābhe baddhā, yase baddhā, pasaṃsāyaṃ baddhā, sukhe baddhā , manāpikesu rūpesu baddhā, saddesu… gandhesu… rasesu… manāpikesu phoṭṭhabbesu baddhā, cakkhusampadāya baddhā, sotaghānajivhākāyamanosampadāya baddhā, vibaddhā ābaddhā laggā laggitā palibaddhāti – icchānidānā bhavasātabaddhā.

Teduppamuñcā na hi aññamokkhāti te vā bhavasātavatthū duppamuñcā, sattā vā etto dummocayā. Kathaṃ te bhavasātavatthū duppamuñcā? Sukhā vedanā duppamuñcā, iṭṭhaṃ vatthu duppamuñcaṃ, yobbaññaṃ duppamuñcaṃ, ārogyaṃ duppamuñcaṃ, jīvitaṃ duppamuñcaṃ, lābho duppamuñco, yaso duppamuñco, pasaṃsā duppamuñcā, sukhaṃ duppamuñcaṃ, manāpikā rūpā duppamuñcā, manāpikā saddā… gandhā… rasā… phoṭṭhabbā duppamuñcā, cakkhusampadā duppamuñcā, sotaghānajivhākāyamanosampadā duppamuñcā dummocayā duppamocayā dunniveṭhayā dubbiniveṭhayā , duttarā duppatarā dussamatikkamā dubbinivattā. Evaṃ te bhavasātavatthū duppamuñcā.


8.
欲望为因缘，系缚于有乐，
难以解脱彼，无由他得脱；
顾盼过去未来者，
唯念现欲与前欲。
"欲望为因缘，系缚于有乐"[的解释]。所谓欲望，指的是渴爱。即是贪、随贪、随顺、随从、喜、喜贪、心之贪著、欲望、迷醉、执著、贪求、遍求、粘着、泥沼、动摇、幻惑、生起者、再生者、缝合者、网罗者、流散者、粘着者、线索、扩散者、集聚者、伴侣、立愿、有之导者、林、丛林、相续、贪爱、期待、系缚、希望、希求、希求性、对色的希求、声香味触的希求、利得财子寿命的希求、念想、遍念、执念、念想、念想性、贪欲、贪求、贪求性、渴望、欲求、非法贪、不当贪、意欲、愿欲、希冀、羡慕、遍愿、欲爱、有爱、无有爱、色爱、无色爱、灭爱、色声香味触法爱、暴流、轭、系缚、取著、遮蔽、障碍、覆盖、束缚、随烦恼、随眠、缠缚、藤蔓、悭吝、苦根、苦因、苦源、魔罗之网、魔罗之钩、魔罗境界、爱河、爱网、爱绳、爱海、贪婪、贪欲、不善根。"为因缘"即以欲望为因缘、以欲望为因、以欲望为缘、以欲望为原因、以欲望为根源。——这就是"欲望为因缘"。
"系缚于有乐"[的解释]。一种有乐是乐受。两种有乐是乐受和可意事物。三种有乐是青春、健康、生命。四种有乐是利得、名声、称赞、快乐。五种有乐是悦意的色、声、香、味、触。六种有乐是眼根圆满、耳根圆满、鼻根圆满、舌根圆满、身根圆满、意根圆满。系缚于有乐，即系缚于乐受，系缚于可意事物，系缚于青春，系缚于健康，系缚于生命，系缚于利得，系缚于名声，系缚于称赞，系缚于快乐，系缚于悦意的色，系缚于声、香、味、触，系缚于眼根圆满，系缚于耳鼻舌身意根圆满，束缚、系缚、粘着、执着、缠缚。——这就是"欲望为因缘，系缚于有乐"。
"难以解脱彼，无由他得脱"[的解释]。那些有乐事物难以解脱，或众生难以从此解脱。如何那些有乐事物难以解脱？乐受难以解脱，可意事物难以解脱，青春难以解脱，健康难以解脱，生命难以解脱，利得难以解脱，名声难以解脱，称赞难以解脱，快乐难以解脱，悦意的色难以解脱，声、香、味、触难以解脱，眼根圆满难以解脱，耳鼻舌身意根圆满难以解脱，难以摆脱，难以完全摆脱，难以解除，难以完全解除，难以超越，难以完全超越，难以度过，难以转离。如此那些有乐事物难以解脱。


Kathaṃ sattā etto dummocayā? Sukhāya vedanāya sattā dummocayā, iṭṭhasmā vatthusmā dummocayā, yobbaññā dummocayā, ārogyā dummocayā, jīvitā dummocayā, lābhā dummocayā, yasā dummocayā, pasaṃsāya dummocayā, sukhā dummocayā , manāpikehi rūpehi dummocayā, manāpikehi saddehi… gandhehi… rasehi… phoṭṭhabbehi dummocayā, cakkhusampadāya dummocayā, sotaghānajivhākāyamanosampadāya dummocayā duruddharā [duddharā (ka.)], dussamuddharā dubbuṭṭhāpayā dussamuṭṭhāpayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattā. Evaṃ sattā etto dummocayāti – te duppamuñcā.

Nahi aññamokkhāti te attanā palipapalipannā na sakkonti paraṃ palipapalipannaṃ uddharituṃ. Vuttañhetaṃ bhagavatā – ‘‘so vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjatī’’ti. Evampi na hi aññamokkhā.

Atha vā natthañño koci mocetā. Te yadi muñceyyuṃ, sakena thāmena sakena balena sakena vīriyena sakena parakkamena sakena purisathāmena sakena purisabalena sakena purisavīriyena sakena purisaparakkamena attanā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjamānā muñceyyunti. Evampi na hi aññamokkhā.

Vuttampi hetaṃ bhagavatā –

‘‘Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kiñci loke;

Dhammañca seṭṭhaṃ abhijānamāno, evaṃ tuvaṃ oghamimaṃ taresī’’ti.

Evampi na hi aññamokkhā.

Vuttampi hetaṃ bhagavatā –

‘‘Attanāva kataṃ pāpaṃ, attanā saṃkilissati;

Attanā akataṃ pāpaṃ, attanāva visujjhati;

Suddhī asuddhi paccattaṃ, nāñño aññaṃ visodhaye’’ti.

Evampi na hi aññamokkhā.

Vuttampi hetaṃ bhagavatā – ‘‘evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmimaggo, tiṭṭhāmahaṃ samādapetā. Atha ca pana mama sāvakā mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā appekacce accantaniṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. Ettha kyāhaṃ, brāhmaṇa, karomi? Maggakkhāyī, brāhmaṇa, tathāgato. Maggaṃ buddho ācikkhati . Attanā paṭipajjamānā muñceyyu’’nti. Evampi na hi aññamokkhāti – te duppamuñcā na hi aññamokkhā.

Pacchā pure vāpi apekkhamānāti. Pacchā vuccati anāgataṃ, pure vuccati atītaṃ. Api ca atītaṃ upādāya anāgatañca paccuppannañca pacchā, anāgataṃ upādāya atītañca paccuppannañca pure. Kathaṃ pure apekkhaṃ karoti? ‘‘Evaṃrūpo ahosiṃ atītamaddhāna’’nti tattha nandiṃ samannāneti. ‘‘Evaṃvedano ahosiṃ… evaṃsañño ahosiṃ… evaṃsaṅkhāro ahosiṃ… evaṃviññāṇo ahosiṃ atītamaddhāna’’nti tattha nandiṃ samannāneti. Evampi pure apekkhaṃ karoti.


如何众生难以从此解脱？众生难以从乐受解脱，难以从可意事物解脱，难以从青春解脱，难以从健康解脱，难以从生命解脱，难以从利得解脱，难以从名声解脱，难以从称赞解脱，难以从快乐解脱，难以从悦意的色解脱，难以从声、香、味、触解脱，难以从眼根圆满解脱，难以从耳鼻舌身意根圆满解脱，难以拔除，难以完全拔除，难以拔起，难以完全拔起，难以解除，难以完全解除，难以超越，难以完全超越，难以度过，难以转离。如此众生难以从此解脱。——这就是"难以解脱彼"。
"无由他得脱"[的解释]是指：他们自己陷入泥沼，不能拔出其他陷入泥沼的人。世尊曾说："纯陀，实在的，自己陷入泥沼者，要拔出其他陷入泥沼者，这是不可能的。纯陀，实在的，自己未调伏、未修习、未般涅槃者，要调伏他人、教导他人、使他人般涅槃，这是不可能的。"如此这般，无由他得脱。
又，没有其他任何解脱者。如果他们要解脱，就必须依靠自己的力量、自己的能力、自己的精进、自己的奋斗、自己的人力、自己的人的能力、自己的人的精进、自己的人的奋斗，自己实践正确的修行、随顺的修行、不违逆的修行、如理的修行、法随法的修行而得解脱。如此这般，无由他得脱。
世尊也曾说：
"我不会[直接]解脱任何，
托塔啊，世间有疑惑者；
但当知最胜法时，
你将如此度过此暴流。"
如此这般，无由他得脱。
世尊也曾说：
"自作恶业者，自己染污；
自己不作恶，自己清净；
清净不清净各自为之，无人能净化他人。"
如此这般，无由他得脱。
世尊也曾说："同样地，婆罗门，涅槃确实存在，通向涅槃之道确实存在，我这个教导者也确实存在。然而我的弟子们在我如此教导、如此指导时，有些证得究竟涅槃，有些未能证得。婆罗门，在此我能做什么呢？如来只是指示道路者，婆罗门，佛陀指明道路，[但]要靠自己修行才能解脱。"如此这般，无由他得脱。——这就是"难以解脱彼，无由他得脱"。
"顾盼过去未来者"[的解释]。所谓"过后"是指未来，所谓"之前"是指过去。又，相对过去而言，未来和现在是"过后"；相对未来而言，过去和现在是"之前"。如何期待"之前"？"我过去曾是如此色"而对此生喜悦。"我过去曾有如此受...如此想...如此行...如此识"而对此生喜悦。如此这般期待"之前"。


Atha vā ‘‘iti me cakkhu ahosi atītamaddhānaṃ, iti rūpā’’ti – tattha chandarāgapaṭibaddhaṃ hoti viññāṇaṃ. Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. Tadabhinandanto evampi pure apekkhaṃ karoti. ‘‘Iti me sotaṃ ahosi atītamaddhānaṃ, iti saddā’’ti…pe… ‘‘iti me ghānaṃ ahosi atītamaddhānaṃ, iti gandhā’’ti… ‘‘iti me jivhā ahosi atītamaddhānaṃ, iti rasā’’ti… ‘‘iti me kāyo ahosi atītamaddhānaṃ, iti phoṭṭhabbā’’ti… ‘‘iti me mano ahosi atītamaddhānaṃ, iti dhammā’’ti – tattha chandarāgapaṭibaddhaṃ hoti viññāṇaṃ. Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. Tadabhinandanto evampi pure apekkhaṃ karoti.

Atha vā yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tadassādeti taṃ nikāmeti, tena ca vittiṃ āpajjati. Evampi pure apekkhaṃ karoti.

Kathaṃ pacchā apekkhaṃ karoti? ‘‘Evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ samannāneti. ‘‘Evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ samannāneti. Evampi pacchā apekkhaṃ karoti.

Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ, iti rūpā’’ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karoti. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ, iti saddā’’ti… ‘‘iti me ghānaṃ siyā anāgatamaddhānaṃ, iti gandhā’’ti… ‘‘iti me jivhā siyā anāgatamaddhānaṃ, iti rasā’’ti… ‘‘iti me kāyo siyā anāgatamaddhānaṃ, iti phoṭṭhabbā’’ti… ‘‘iti me mano siyā anāgatamaddhānaṃ, iti dhammā’’ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karoti.

Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karotīti – pacchā pure vāpi apekkhamānā.

Ime va kāme purime va jappanti. Ime va kāmeti paccuppanne pañca kāmaguṇe icchantā sādiyantā patthayantā pihayantā abhijappantā. Purime va jappanti atīte pañca kāmaguṇe jappantā pajappantā abhijappantāti – ime va kāme purime va jappaṃ.

Tenāha bhagavā –

‘‘Icchānidānā bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;

Pacchā pure vāpi apekkhamānā, ime va kāme purime va jappa’’nti.



又，"我过去有如此眼，有如此色"——对此识被欲贪所系缚。因识被欲贪所系缚而欢喜它。因欢喜它，如此这般期待"之前"。"我过去有如此耳，有如此声"......"我过去有如此鼻，有如此香"......"我过去有如此舌，有如此味"......"我过去有如此身，有如此触"......"我过去有如此意，有如此法"——对此识被欲贪所系缚。因识被欲贪所系缚而欢喜它。因欢喜它，如此这般期待"之前"。
又，他过去与女人一起的笑语嬉戏，他回味它，渴望它，从中得到喜悦。如此这般期待"之前"。
如何期待"过后"？"愿我未来有如此色"而对此生喜悦。"愿我有如此受...如此想...如此行...如此识"而对此生喜悦。如此这般期待"过后"。
又，"愿我未来有如此眼，有如此色"——为获得未得之物而发愿。因心的发愿而欢喜它。因欢喜它，如此这般期待"过后"。"愿我未来有如此耳，有如此声"......"愿我未来有如此鼻，有如此香"......"愿我未来有如此舌，有如此味"......"愿我未来有如此身，有如此触"......"愿我未来有如此意，有如此法"——为获得未得之物而发愿。因心的发愿而欢喜它。因欢喜它，如此这般期待"过后"。
又，"以此戒、或禁戒、或苦行、或梵行，我将成为天神或某类天神"——为获得未得之物而发愿。因心的发愿而欢喜它。因欢喜它，如此这般期待"过后"。——这就是"顾盼过去未来者"。
"唯念现欲与前欲"[的解释]。"现欲"即对现在的五种欲乐对象欲求、喜爱、期望、羡慕、念想。"念前欲"即对过去的五种欲乐对象念想、遍念、执念。——这就是"唯念现欲与前欲"。
因此世尊说：
"欲望为因缘，系缚于有乐，
难以解脱彼，无由他得脱；
顾盼过去未来者，
唯念现欲与前欲。"

9.

Kāmesugiddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse.

Kāmesu giddhā pasutā pamūḷhāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kilesakāmena vatthukāmesu rattā giddhā gadhitā mucchitā ajjhosannā [ajjhopannā (sī. syā.)] laggā laggitā palibuddhāti – kāmesu giddhā.

Pasutāti yepi kāme esanti gavesanti pariyesanti, taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti… sadde… gandhe… rase… phoṭṭhabbe…pe… pariyesanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā . Yepi taṇhāvasena rūpe paṭilabhanti… sadde… gandhe … rase… phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paribhuñjanti … sadde… gandhe… rase… phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yathā kalahakārako kalahapasuto, kammakārako kammapasuto, gocare caranto gocarapasuto, jhāyī jhānapasuto; evameva yepi kāme esanti gavesati pariyesanti, taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti… sadde… gandhe… rase… phoṭṭhabbe…pe… pariyesanti taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paṭilabhanti… sadde… gandhe… rase… phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paribhuñjanti… sadde… gandhe… rase… phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā.

Pamūḷhāti yebhuyyena devamanussā pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti – kāmesu giddhā pasutā pamūḷhā.


9.
贪著诸欲且沉迷，迷醉追逐不能舍，
住于邪曲生忧苦，从此命终将如何？
"贪著诸欲且沉迷"[的解释]。"欲"总的来说有两种：事欲和烦恼欲...（略）...这些称为事欲...（略）...这些称为烦恼欲。"贪著"指的是渴爱。即是贪、随贪...（略）...贪婪、贪欲、不善根。以烦恼欲对事欲贪染、贪著、执著、迷醉、执取、粘着、执着、系缚。——这就是"贪著诸欲"。
"追逐"[的解释]：那些寻求、追求、遍求诸欲的人，以此为行为、以此为主、以此为重、倾向于此、趋向于此、偏向于此、信解于此、以此为主导，他们也是追逐欲的。那些因渴爱而寻求、追求、遍求色...声...香...味...触的人...（略）...以此为行为、以此为主、以此为重、倾向于此、趋向于此、偏向于此、信解于此、以此为主导，他们也是追逐欲的。那些因渴爱而获得色...声...香...味...触的人，以此为行为、以此为主、以此为重、倾向于此、趋向于此、偏向于此、信解于此、以此为主导，他们也是追逐欲的。那些因渴爱而享用色...声...香...味...触的人，以此为行为、以此为主、以此为重、倾向于此、趋向于此、偏向于此、信解于此、以此为主导，他们也是追逐欲的。如同争吵者追逐争吵，作业者追逐作业，行境者追逐行境，禅修者追逐禅修；同样地，那些寻求、追求、遍求诸欲的人，以此为行为、以此为主、以此为重、倾向于此、趋向于此、偏向于此、信解于此、以此为主导，他们也是追逐欲的。那些因渴爱而寻求、追求、遍求色...声...香...味...触的人...（略）...以此为行为、以此为主、以此为重、倾向于此、趋向于此、偏向于此、信解于此、以此为主导，他们也是追逐欲的。那些因渴爱而获得色...声...香...味...触的人，以此为行为、以此为主、以此为重、倾向于此、趋向于此、偏向于此、信解于此、以此为主导，他们也是追逐欲的。那些因渴爱而享用色...声...香...味...触的人，以此为行为、以此为主、以此为重、倾向于此、趋向于此、偏向于此、信解于此、以此为主导，他们也是追逐欲的。
"沉迷"[的解释]：大多数天神与人类在五种欲乐对象中迷惑、陷入迷惑、完全迷惑，愚痴、陷入愚痴、完全愚痴，被无明蒙蔽，被覆盖、遮蔽、围绕、隐藏、遮掩、关闭。——这就是"贪著诸欲且沉迷"。


Avadāniyā te visame niviṭṭhāti. Avadāniyāti avagacchantītipi avadāniyā, maccharinopi vuccanti avadāniyā, buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti – avadāniyā. Kathaṃ avagacchantīti avadāniyā? Nirayaṃ gacchanti, tiracchānayoniṃ gacchanti, pettivisayaṃ gacchantīti, evaṃ āgacchantīti – avadāniyā. Kathaṃ maccharino vuccanti avadāniyā? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ macchariyaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa, idaṃ vuccati macchariyaṃ. Api ca, khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho. Idaṃ vuccati macchariyaṃ. Iminā macchariyena avadaññutāya samannāgatā janā pamattā. Evaṃ maccharino vuccanti avadāniyā. Kathaṃ buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti – avadāniyā? Buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ na ādiyanti na sussusanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino, aññeneva mukhaṃ karonti. Evaṃ buddhānaṃ sāvakānaṃ [buddhānaṃ buddhasāvakānaṃ (sī. syā.)] vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti avadāniyāti – avadāniyā.

Te visame niviṭṭhāti visame kāyakamme niviṭṭhā, visame vacīkamme niviṭṭhā, visame manokamme niviṭṭhā, visame pāṇātipāte niviṭṭhā, visame adinnādāne niviṭṭhā, visame kāmesumicchācāre niviṭṭhā, visame musāvāde niviṭṭhā, visamāya pisuṇāya vācāya niviṭṭhā , visamāya pharusāya vācāya… visame samphappalāpe… visamāya abhijjhāya niviṭṭhā, visame byāpāde… visamāya micchādiṭṭhiyā niviṭṭhā, visamesu saṅkhāresu niviṭṭhā, visamesu pañcasu kāmaguṇesu niviṭṭhā, visamesu pañcasu nīvaraṇesu niviṭṭhā viniviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā laggā laggitā palibuddhāti – avadāniyā te visame niviṭṭhā.

Dukkhūpanītā paridevayantīti. Dukkhūpanītāti dukkhappattā dukkhasampattā dukkhūpagatā, mārappattā mārasampattā mārūpagatā, maraṇappattā maraṇasampattā maraṇūpagatā. Paridevayantīti lapanti lālapanti [sallapanti (sī.)], socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – dukkhūpanītā paridevayanti.

Kiṃsūbhavissāma ito cutāseti ito cutā kiṃ bhavissāma? Nerayikā bhavissāma, tiracchānayonikā bhavissāma, pettivisayikā bhavissāma, manussā bhavissāma, devā bhavissāma, rūpī bhavissāma, arūpī bhavissāma, saññī bhavissāma, asaññī bhavissāma, nevasaññīnāsaññī bhavissāma, ‘‘bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhāna’’nti saṃsayapakkhandā vimatipakkhandā dveḷhakajātā lapanti lālapanti, socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – kiṃsū bhavissāma ito cutāse.

Tenāha bhagavā –

‘‘Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse’’ti.


"住于邪曲生忧苦"[的解释]。"不能舍"有三种含义：不理解之人、吝啬之人、不接受佛陀弟子教导之人。如何是不理解之人？他们堕入地狱、堕入畜生道、堕入饿鬼界，如此这般他们是不理解之人。如何是吝啬之人？有五种吝啬：住处吝啬、眷属吝啬、利养吝啬、美名吝啬、法吝啬。这种吝啬、吝啬性、吝啬状态、悭吝、贪婪、小气、心的不舍，这称为吝啬。又，蕴的吝啬是吝啬，界的吝啬是吝啬，处的吝啬是吝啬执著。这称为吝啬。具有这种吝啬不舍性的人们是放逸的。如此这般他们是吝啬之人。如何是不接受佛陀弟子教导之人？他们不接受、不倾听、不留心、不专注于佛陀弟子的言语、教示、教导、训诫，不听从、不遵从、反其道而行、背道而驰。如此这般他们是不接受佛陀弟子教导之人。——这就是"不能舍"。
"住于邪曲"[的解释]：住于邪曲身业，住于邪曲语业，住于邪曲意业，住于邪曲杀生，住于邪曲不与取，住于邪曲邪淫，住于邪曲妄语，住于邪曲离间语，住于邪曲粗恶语...住于邪曲绮语...住于邪曲贪婪，住于邪曲嗔恚...住于邪曲邪见，住于邪曲诸行，住于邪曲五欲功德，住于邪曲五盖，安住、确立、依附、接近、执取、信解、粘着、执着、系缚。——这就是"不能舍，住于邪曲"。
"生忧苦悲叹"[的解释]。"生忧苦"即获得苦、达到苦、接近苦，获得死魔、达到死魔、接近死魔，获得死亡、达到死亡、接近死亡。"悲叹"即言说、悲泣、忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱。——这就是"生忧苦悲叹"。
"从此命终将如何"[的解释]：从此命终我们将如何？我们将成为地狱众生，将成为畜生道众生，将成为饿鬼界众生，将成为人，将成为天神，将成为色界众生，将成为无色界众生，将成为有想众生，将成为无想众生，将成为非想非非想众生，"我们未来会存在吗？我们未来不会存在吗？我们未来将成为什么？我们未来将如何？我们未来成为什么之后将成为什么？"他们陷入疑惑、陷入犹豫、生起疑虑而言说、悲泣、忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱。——这就是"从此命终将如何"。
因此世尊说：
"贪著诸欲且沉迷，不能舍住于邪曲，
生忧苦而作悲叹，从此命终将如何？"




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10.

Tasmāhi sikkhetha idheva jantu,yaṃ kiñci jaññā visamanti loke;

Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā.

Tasmā hi sikkhetha idheva jantūti. Tasmāti taṃkāraṇā taṃhetu tappaccayā tannidānā, etamādīnavaṃ sampassamāno kāmesūti – tasmā. Sikkhethāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Khuddako sīlakkhandho, mahanto sīlakkhandho, sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pāmokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammādukkhakkhayagāminiyā . So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. ‘‘Ime āsavā’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā.

Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya , paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya , sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyya.

Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloke – tena vuccati idhāti. Jantūti satto naro…pe… manujoti – tasmā hi sikkhetha idheva jantu.


10.
是故此世众生应学，知晓世间诸不正；
不应为此行不正，智者说此生命短。
"是故此世众生应学"[的解释]。"是故"即因为这个原因、这个因缘、这个条件、这个缘由，看见这诸欲的过患。——这就是"是故"。"应学"指三学：增上戒学、增上心学、增上慧学。
什么是增上戒学？在此，比丘具戒，守护波罗提木叉律仪而住，具足正行与行处，见微细罪生怖畏，受持学习诸学处。小戒蕴、大戒蕴，戒为立足处、为始、为行为、为控制、为律仪、为解脱、为极解脱，为获得诸善法。——这是增上戒学。
什么是增上心学？在此，比丘离诸欲、离不善法，有寻有伺，离生喜乐，成就初禅而住。寻伺寂止，内心清净，心一境性，无寻无伺，定生喜乐，成就第二禅而住。离喜而住，具念正知，以身受乐，圣者们说："舍念乐住"，成就第三禅而住。断乐断苦，先已灭除喜忧，不苦不乐，舍念清净，成就第四禅而住。——这是增上心学。
什么是增上慧学？在此，比丘有智慧，具足观察生灭的智慧，是圣者的、通达的、导向苦完全灭尽的。他如实了知"这是苦"，如实了知"这是苦集"，如实了知"这是苦灭"，如实了知"这是趣向苦灭之道"。如实了知"这些是诸漏"，如实了知"这是漏集"，如实了知"这是漏灭"，如实了知"这是趣向漏灭之道"。——这是增上慧学。
对这三学，他思惟而学习，了知而学习，见而学习，省察而学习，确立心而学习，以信胜解而学习，策励精进而学习，确立念而学习，集中心而学习，以慧了知而学习，应证知者证知而学习，应遍知者遍知而学习，应断者断而学习，应修者修而学习，应作证者作证而学习，实行、完全实行、受持而行。
"此"即在此见、此忍、此喜、此取、此法、此律、此法律、此教说、此梵行、此师教、此自体、此人世间。——这就是"此"。"众生"即有情、人...（略）...人类。——这就是"是故此世众生应学"。


Yaṃ kiñci jaññā visamanti loketi. Yaṃ kiñcīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ [paridāyavacanametaṃ (syā.)] – yaṃ kiñcīti. Visamanti jaññāti visamaṃ kāyakammaṃ visamanti jāneyya, visamaṃ vacīkammaṃ visamanti jāneyya, visamaṃ manokammaṃ visamanti jāneyya, visamaṃ pāṇātipātaṃ visamoti jāneyya, visamaṃ adinnādānaṃ visamanti jāneyya, visamaṃ kāmesumicchācāraṃ visamoti jāneyya, visamaṃ musāvādaṃ visamoti jāneyya, visamaṃ pisuṇaṃ vācaṃ visamāti jāneyya, visamaṃ pharusaṃ vācaṃ visamāti jāneyya, visamaṃ samphappalāpaṃ visamoti jāneyya, visamaṃ abhijjhaṃ visamāti jāneyya, visamaṃ byāpādaṃ visamoti jāneyya, visamaṃ micchādiṭṭhiṃ visamāti jāneyya, visame saṅkhāre visamāti jāneyya, visame pañca kāmaguṇe visamāti jāneyya, visame pañca nīvaraṇe visamāti jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyya. Loketi apāyaloke…pe… āyatanaloketi – yaṃ kiñci jaññā visamanti loke.

Na tassa hetū visamaṃ careyyāti. Visamassa kāyakammassa hetu visamaṃ na careyya, visamassa vacīkammassa hetu visamaṃ na careyya, visamassa manokammassa hetu visamaṃ na careyya, visamassa pāṇātipātassa hetu visamaṃ na careyya, visamassa adinnādānassa hetu visamaṃ na careyya, visamassa kāmesumicchācārassa hetu visamaṃ na careyya, visamassa musāvādassa hetu visamaṃ na careyya, visamāya pisuṇāya vācāya hetu visamaṃ na careyya, visamāya pharusāya vācāya hetu visamaṃ na careyya, visamassa samphappalāpassa hetu visamaṃ na careyya, visamāya abhijjhāya hetu visamaṃ na careyya, visamassa byāpādassa hetu visamaṃ na careyya, visamāya micchādiṭṭhiyā hetu visamaṃ na careyya, visamānaṃ saṅkhārānaṃ hetu visamaṃ na careyya, visamānaṃ pañcannaṃ kāmaguṇānaṃ hetu visamaṃ na careyya, visamānaṃ pañcannaṃ nīvaraṇānaṃ hetu visamaṃ na careyya, visamāya cetanāya hetu visamaṃ na careyya, visamāya patthanāya hetu visamaṃ na careyya, visamāya paṇidhiyā hetu visamaṃ na careyya na ācareyya na samācareyya na samādāya vatteyyāti – na tassa hetū visamaṃ careyya.

Appañhidaṃ jīvitamāhu dhīrāti. Jīvitanti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ. Api ca, dvīhi kāraṇehi appakaṃ jīvitaṃ – ṭhitiparittatāya vā appakaṃ jīvitaṃ, sarasaparittatāya vā appakaṃ jīvitaṃ. Kathaṃ ṭhitiparittatāya appakaṃ jīvitaṃ? Atīte cittakkhaṇe jīvittha, na jīvati na jīvissati; anāgate cittakkhaṇe jīvissati, na jīvati na jīvittha; paccuppanne cittakkhaṇe jīvati, na jīvittha na jīvissati.

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahuso vattate khaṇo.

‘‘Cullāsītisahassāni , kappā tiṭṭhanti ye marū;

Natveva tepi jīvanti, dvīhi cittehi saṃyutā.

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

‘‘Anantarā ca ye bhaggā [bhaṅgā (sī. syā.)], ye ca bhaggā anāgatā;

Tadantare niruddhānaṃ, vesamaṃ natthi lakkhaṇe.

‘‘Anibbattena na jāto, paccuppannena jīvati;

Cittabhaggā mato loko, paññatti paramatthiyā.

‘‘Yathā ninnā pavattanti, chandena pariṇāmitā;

Acchinnadhārā vattanti, saḷāyatanapaccayā.


"知晓世间诸不正"[的解释]。"任何"即一切、一切种、一切方面、无余、无遗，这是表示完全包含的用语。——这就是"任何"。"知晓不正"即应知不正身业为不正，应知不正语业为不正，应知不正意业为不正，应知不正杀生为不正，应知不正不与取为不正，应知不正邪淫为不正，应知不正妄语为不正，应知不正离间语为不正，应知不正粗恶语为不正，应知不正绮语为不正，应知不正贪婪为不正，应知不正嗔恚为不正，应知不正邪见为不正，应知不正诸行为不正，应知不正五欲功德为不正，应知不正五盖为不正，应了知、通知、遍知、通达。"世间"即恶趣世间...（略）...处世间。——这就是"知晓世间诸不正"。
"不应为此行不正"[的解释]：因不正身业之故不应行不正，因不正语业之故不应行不正，因不正意业之故不应行不正，因不正杀生之故不应行不正，因不正不与取之故不应行不正，因不正邪淫之故不应行不正，因不正妄语之故不应行不正，因不正离间语之故不应行不正，因不正粗恶语之故不应行不正，因不正绮语之故不应行不正，因不正贪婪之故不应行不正，因不正嗔恚之故不应行不正，因不正邪见之故不应行不正，因不正诸行之故不应行不正，因不正五欲功德之故不应行不正，因不正五盖之故不应行不正，因不正思之故不应行不正，因不正愿之故不应行不正，因不正志之故不应行不正，不应实行、不应完全实行、不应受持而行。——这就是"不应为此行不正"。
"智者说此生命短"[的解释]。"生命"即寿、住、维持、存活、活动、运转、保护、生命、命根。又，由两个原因说生命短：因住立短暂而生命短，或因本质短暂而生命短。如何因住立短暂而生命短？过去心刹那已活过，不在活，不将活；未来心刹那将活，不在活，未活过；现在心刹那在活，未活过，不将活。
"生命与自体，及一切苦乐，
与一心相应，刹那迅速过。
长寿诸天神，八万四千劫，
他们亦不活，过两心刹那。
已死者已灭，或此住者灭，
诸蕴皆相同，灭无再相续。
前灭与后灭，及中间已灭，
彼等诸灭相，无有任何异。
未生不曾生，现在正活命，
心灭世界亡，胜义施设故。
如水向低处，随欲而转变，
相续流不断，六处为缘故。


‘‘Anidhānagatā bhaggā, puñjo natthi anāgate;

Nibbattā ye ca [nibbattāyeva (sabbattha)] tiṭṭhanti, āragge sāsapūpamā.

‘‘Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato;

Palokadhammā tiṭṭhanti, purāṇehi amissitā.

‘‘Adassanato āyanti, bhaṅgā gacchanti dassanaṃ;

Vijjuppādova ākāse, uppajjanti vayanti cā’’ti.

Evaṃ ṭhitiparittatāya appakaṃ jīvitaṃ.

Kathaṃ sarasaparittatāya appakaṃ jīvitaṃ? Assāsūpanibandhaṃ jīvitaṃ, passāsūpanibandhaṃ jīvitaṃ, assāsapassāsūpanibandhaṃ jīvitaṃ, mahābhūtūpanibandhaṃ jīvitaṃ, kabaḷīkārāhārūpanibandhaṃ jīvitaṃ, usmūpanibandhaṃ jīvitaṃ, viññāṇūpanibandhaṃ jīvitaṃ. Mūlampi imesaṃ dubbalaṃ, pubbahetūpi imesaṃ dubbalā. Ye paccayā tepi dubbalā, yepi pabhāvikā tepi dubbalā. Sahabhūmi imesaṃ dubbalā, sampayogāpi imesaṃ dubbalā, sahajāpi imesaṃ dubbalā, yāpi payojikā sāpi dubbalā, aññamaññaṃ ime niccadubbalā, aññamaññaṃ anavaṭṭhitā ime. Aññamaññaṃ paripātayanti ime, aññamaññassa hi natthi tāyitā, na cāpi ṭhapenti aññamaññaṃ ime. Yopi nibbattako so na vijjati.

‘‘Na ca kenaci koci hāyati, gandhabbā ca ime hi sabbaso;

Purimehi pabhāvikā ime, yepi pabhāvikā te pure matā;

Purimāpi ca pacchimāpi ca, aññamaññaṃ na kadāci maddasaṃsū’’ti.

Evaṃ sarasaparittatāya appakaṃ jīvitaṃ.

Api ca cātumahārājikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittakaṃ jīvitaṃ thokaṃ [thokakaṃ (ka.)] jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ. Tāvatiṃsānaṃ devānaṃ…pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittakaṃ jīvitaṃ thokaṃ jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ.

Vuttañhetaṃ bhagavatā –

‘‘Appamidaṃ , bhikkhave, manussānaṃ āyu. Gamaniyo samparāyo mantāya boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo’’.

‘‘Appamāyu manussānaṃ, hīḷeyya naṃ suporiso;

Careyyādittasīsova natthi maccussanāgamo.

‘‘Accayanti ahorattā, jīvitaṃ uparujjhati;

Āyu khiyyati maccānaṃ, kunnadīnaṃva odaka’’nti.


"已灭入无处，未来无积聚，
现生者住立，如针尖芥子。
已生诸法者，坏灭在其前，
依法而住立，不与旧相混。
从不可见来，灭趣可见处，
如空电光现，生起复灭没。"
如此这般因住立短暂而生命短。
如何因本质短暂而生命短？生命依存于入息，生命依存于出息，生命依存于入出息，生命依存于大种，生命依存于段食，生命依存于暖，生命依存于识。这些的根本脆弱，前因也脆弱。诸缘脆弱，诸能产生者也脆弱。它们的俱地脆弱，相应也脆弱，俱生也脆弱，能引发者也脆弱，这些互相恒常脆弱，互相不稳固。这些互相令倒，这些互不能保护，也不能互相支撑。能生者也不可得。
"无人能减损任何人，这一切如乾闼婆，
此为前者所生起，能生者先已死亡，
前者与后者，彼此未曾相见。"
如此这般因本质短暂而生命短。
又，与四大王天的寿命相比，人的生命短少、微少、极少、刹那、迅速、短暂、不持久、不长住。与三十三天...夜摩天...兜率天...化乐天...他化自在天...梵众天的寿命相比，人的生命短少、微少、极少、刹那、迅速、短暂、不持久、不长住。
世尊如是说：
"诸比丘，人寿短促。应赴后世，应以智知晓，应作善，应行梵行，生者无不死。诸比丘，若长寿者，活百岁或略多。"
"人寿甚短促，善人应轻视，
应如头燃行，死魔无不至。
日夜不断过，寿命渐消减，
众生命耗尽，如小溪之水。"


Appañhidaṃ jīvitamāhu dhīrāti. Dhīrāti dhīrā, dhitimāti dhīrā, dhitisampannāti dhīrā, dhīkatapāpāti dhīrā. Dhī vuccati paññā. Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi, tāya paññāya samannāgatattā dhīrā. Api ca khandhadhīrā dhātudhīrā āyatanadhīrā, paṭiccasamuppādadhīrā satipaṭṭhānadhīrā sammappadhānadhīrā iddhipādadhīrā, indriyadhīrā baladhīrā bojjhaṅgadhīrā maggadhīrā phaladhīrā nibbānadhīrā. Te dhīrā evamāhaṃsu – ‘‘manussānaṃ appakaṃ jīvitaṃ, parittakaṃ jīvitaṃ , thokaṃ jīvitaṃ, khaṇikaṃ jīvitaṃ, lahukaṃ jīvitaṃ, ittaraṃ jīvitaṃ, anaddhanīyaṃ jīvitaṃ, naciraṭṭhitikaṃ jīvita’’nti. Evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – appañhidaṃ jīvitamāhu dhīrā.

Tenāha bhagavā –

‘‘Tasmā hi sikkhetha idheva jantu, yaṃ kiñci jaññā visamanti loke;

Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā’’ti.



"智者说此生命短"[的解释]。"智者"：因有决意故为智者，因具足决意故为智者，因已舍恶故为智者。智慧即是慧。即是通晓、简择、择法、观察、记号、随观察、贤明、善巧、精通、分别、思维、思察、广慧、智、导引、观、正知、刺棒、慧、慧根、慧力、慧剑、慧殿、慧光、慧明、慧灯、慧宝、无痴、择法、正见。因具足此慧故为智者。又，因蕴智故为智者，因界智故为智者，因处智故为智者，因缘起智故为智者，因念处智故为智者，因正勤智故为智者，因神足智故为智者，因根智故为智者，因力智故为智者，因觉支智故为智者，因道智故为智者，因果智故为智者，因涅槃智故为智者。那些智者如是说："人的生命短少、微少、极少、刹那、迅速、短暂、不持久、不长住。"如是说、如是语、如是述、如是明、如是表。——这就是"智者说此生命短"。
因此世尊说：
"是故此世众生应学，知晓世间诸不正，
不应为此行不正，智者说此生命短。"

11.

Passāmiloke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;

Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesu.

Passāmiloke pariphandamānanti. Passāmīti maṃsacakkhunāpi passāmi, dibbacakkhunāpi passāmi, paññācakkhunāpi passāmi, buddhacakkhunāpi passāmi, samantacakkhunāpi passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmi. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke.

Pariphandamānanti taṇhāphandanāya phandamānaṃ, diṭṭhiphandanāya phandamānaṃ, kilesaphandanāya phandamānaṃ, payogaphandanāya phandamānaṃ, vipākaphandanāya phandamānaṃ, duccaritaphandanāya phandamānaṃ, rattaṃ rāgena phandamānaṃ, duṭṭhaṃ dosena phandamānaṃ, mūḷhaṃ mohena phandamānaṃ, vinibaddhaṃ mānena phandamānaṃ, parāmaṭṭhaṃ diṭṭhiyā phandamānaṃ, vikkhepagataṃ uddhaccena phandamānaṃ, aniṭṭhaṅgataṃ vicikicchāya phandamānaṃ, thāmagataṃ anusayehi phandamānaṃ, lābhena phandamānaṃ, alābhena phandamānaṃ, yasena phandamānaṃ, ayasena phandamānaṃ, pasaṃsāya phandamānaṃ, nindāya phandamānaṃ, sukhena phandamānaṃ, dukkhena phandamānaṃ, jātiyā phandamānaṃ, jarāya phandamānaṃ, byādhinā phandamānaṃ, maraṇena phandamānaṃ, sokaparidevadukkhadomanassupāyāsehi phandamānaṃ, nerayikena dukkhena phandamānaṃ, tiracchānayonikena dukkhena phandamānaṃ, pettivisayikena dukkhena phandamānaṃ, mānusikena dukkhena phandamānaṃ, gabbhokkantimūlakena dukkhena phandamānaṃ, gabbhe ṭhitimūlakena dukkhena phandamānaṃ, gabbhā vuṭṭhānamūlakena dukkhena phandamānaṃ, jātassūpanibandhakena dukkhena phandamānaṃ, jātassa parādheyyakena dukkhena phandamānaṃ, attūpakkamena dukkhena phandamānaṃ, parūpakkamena dukkhena phandamānaṃ, dukkhadukkhena phandamānaṃ, saṅkhāradukkhena phandamānaṃ, vipariṇāmadukkhena phandamānaṃ, cakkhurogena dukkhena phandamānaṃ, sotarogena dukkhena phandamānaṃ, ghānarogena dukkhena…pe… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… dāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya … visucikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena [bhagandalāya (syā.)] … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena … kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya … uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena dukkhena… bhaginimaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātibyasanena… bhogabyasanena… rogabyasanena… sīlabyasanena… diṭṭhibyasanena dukkhena phandamānaṃ samphandamānaṃ vipphandamānaṃ vedhamānaṃ pavedhamānaṃ sampavedhamānaṃ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmi loke pariphandamānaṃ.


11.
我见世间诸颤动，众生生有渴爱行，
劣者死口作悲泣，渴爱未尽趣诸有。
"我见世间诸颤动"[的解释]。"我见"即我以肉眼见，以天眼见，以慧眼见，以佛眼见，以普眼见、观察、观望、思维、审察。"世间"即恶趣世间、人世间、天世间、蕴世间、界世间、处世间。
"颤动"即因渴爱颤动而颤动，因见颤动而颤动，因烦恼颤动而颤动，因行为颤动而颤动，因果报颤动而颤动，因恶行颤动而颤动，染着贪而颤动，瞋恨而颤动，愚痴而颤动，系缚于慢而颤动，执取于见而颤动，散乱而颤动，疑惑不决而颤动，潜力随眠而颤动，因得而颤动，因不得而颤动，因名声而颤动，因不名而颤动，因称赞而颤动，因毁谤而颤动，因乐而颤动，因苦而颤动，因生而颤动，因老而颤动，因病而颤动，因死而颤动，因忧悲苦恼而颤动，因地狱苦而颤动，因畜生道苦而颤动，因饿鬼界苦而颤动，因人间苦而颤动，因入胎根本苦而颤动，因住胎根本苦而颤动，因出胎根本苦而颤动，因生后相随苦而颤动，因他人所加苦而颤动，因自加苦而颤动，因他加苦而颤动，因苦苦而颤动，因行苦而颤动，因变易苦而颤动，因眼病苦而颤动，因耳病苦而颤动，因鼻病苦而颤动...（略）...因舌病...因身病...因头病...因耳病...因口病...因牙病...因咳...因哮...因鼻炎...因发烧...因热病...因腹病...因昏厥...因痢疾...因腹痛...因霍乱...因麻风...因肿瘤...因白癞...因痨病...因癫痫...因疹...因痒...因疥...因出血...因黄疸...因糖尿病...因痔疮...因疮...因瘘管...因胆汁病...因痰病...因风病...因[三]和合病...因气候变化病...因不规则生活病...因突发病...因业报所生病...因寒...因热...因饥...因渴...因大便...因小便...因虻蚊风日爬虫触恼苦...因母死苦...因父死苦...因兄死苦...因姐妹死苦...因子死苦...因女死苦...因亲戚灾祸...因财物灾祸...因疾病灾祸...因戒灾祸...因见灾祸苦而颤动、遍颤动、剧颤动、震动、遍震动、剧震动，我见、观察、观望、思维、审察。——这就是"我见世间诸颤动"。


Pajaṃ imaṃ taṇhagataṃ bhavesūti. Pajāti sattādhivacanaṃ. Taṇhāti rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Taṇhagatanti taṇhāgataṃ taṇhānugataṃ taṇhāyānusaṭaṃ taṇhāyāsannaṃ taṇhāya pātitaṃ abhibhūtaṃ pariyādinnacittaṃ . Bhavesūti kāmabhave rūpabhave arūpabhaveti – pajaṃ imaṃ taṇhagataṃ bhavesu.

Hīnā narā maccumukhe lapantīti. Hīnā narāti hīnā narā hīnena kāyakammena samannāgatāti hīnā narā, hīnena vacīkammena samannāgatāti hīnā narā, hīnena manokammena samannāgatāti hīnā narā, hīnena pāṇātipātena samannāgatāti hīnā narā, hīnena adinnādānena…pe… hīnena kāmesumicchācārena… hīnena musāvādena… hīnāya pisuṇāya vācāya… hīnāya pharusāya vācāya… hīnena samphappalāpena… hīnāya abhijjhāya… hīnena byāpādena… hīnāya micchādiṭṭhiyā… hīnehi saṅkhārehi… hīnehi pañcahi kāmaguṇehi nīvaraṇehi… hīnāya cetanāya… hīnāya patthanāya… hīnāya paṇidhiyā samannāgatāti hīnā narā hīnā nihīnā ohīnā omakā lāmakā chatukkā parittāti – hīnā narā. Maccumukhe lapantīti. Maccumukheti māramukhe maraṇamukhe, maccuppattā maccusampattā maccūpāgatā, mārappattā mārasampattā mārūpāgatā, maraṇappattā maraṇasampattā maraṇūpāgatā lapanti lālapanti socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – hīnā narā maccumukhe lapanti.

Avītataṇhāse bhavābhavesūti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave , kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā, avītataṇhā avigatataṇhā acattataṇhā avantataṇhā. Amuttataṇhā appahīnataṇhā appaṭinissaṭṭhataṇhāti – avītataṇhāse bhavābhavesu.

Tenāha bhagavā –

‘‘Passāmi loke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;

Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesū’’ti.



"众生生有渴爱行"[的解释]。"众生"是有情的同义语。"渴爱"即色爱、声爱、香爱、味爱、触爱、法爱。"渴爱行"即随渴爱而行，随渴爱而随行，为渴爱所漂流，亲近渴爱，为渴爱所陷落，为[渴爱]所征服，心为[渴爱]所占据。"诸有"即欲有、色有、无色有。——这就是"众生生有渴爱行"。
"劣者死口作悲泣"[的解释]。"劣者"即因具足劣身业故为劣者，因具足劣语业故为劣者，因具足劣意业故为劣者，因具足劣杀生故为劣者，因具足劣不与取...（略）...邪淫...妄语...离间语...粗恶语...绮语...贪婪...嗔恚...邪见...诸行...五欲功德...五盖...因具足劣思...劣愿...劣志故为劣者，劣、下劣、最下劣、低贱、卑劣、最卑劣、微小。——这就是"劣者"。"死口作悲泣"[的解释]。"死口"即魔口、死亡之口，已到达死、已临近死、已趋向死，已到达魔、已临近魔、已趋向魔，已到达死亡、已临近死亡、已趋向死亡，悲叹、痛哭、忧愁、疲倦、悲泣、捶胸号哭、陷入昏迷。——这就是"劣者死口作悲泣"。
"渴爱未尽趣诸有"[的解释]。"渴爱"即色爱...（略）...法爱。"诸有"即诸有、业有、再有、欲有，业有、欲有、再有、色有，业有、色有、再有、无色有，业有、无色有、再有、一再有，一再趣、一再生起、一再结生、一再生成自体，未离渴爱、未离去渴爱、未舍渴爱、未弃渴爱、未解脱渴爱、未断渴爱、未出离渴爱。——这就是"渴爱未尽趣诸有"。
因此世尊说：
"我见世间诸颤动，众生生有渴爱行，
劣者死口作悲泣，渴爱未尽趣诸有。"

12.

Mamāyite passatha phandamāne,maccheva[macchova (sī.)]appodake khīṇasote;

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.

Mamāyite passatha phandamāneti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca. Katamaṃ taṇhāmamattaṃ? Yāvatā taṇhāsaṅkhātena sīmakataṃ mariyādikataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ. Idaṃ mamaṃ, etaṃ mamaṃ, ettakaṃ mamaṃ, ettāvatā mamaṃ, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati. Yāvatā aṭṭhasataṃ taṇhāvicaritaṃ, idaṃ taṇhāmamattaṃ.

Katamaṃ diṭṭhimamattaṃ? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi; yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphandikaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ‘‘ayāthāvakasmiṃ yāthāvaka’’nti gāho. Yāvatā dvāsaṭṭhidiṭṭhigatāni, idaṃ diṭṭhimamattaṃ. Mamāyite passatha phandamāneti mamāyitaṃ vatthuṃ acchedasaṃkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṃ vatthuṃ vipariṇāmasaṃkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti [vedhenti (syā.)] pavedhanti sampavedhanti. Evaṃ phandamāne paphandamāne samphandamāne vipphandamāne vedhamāne pavedhamāne sampavedhamāne passatha dakkhatha oloketha nijjhāyatha upaparikkhathāti – mamāyite passatha phandamāne.

Macchevaappodake khīṇasoteti. Yathā macchā appodake parittodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; evameva pajā mamāyitaṃ vatthuṃ acchedasaṃkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṃ vatthuṃ vipariṇāmasaṃkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti – maccheva appodake khīṇasote.


12.
且看执著诸颤动，如鱼浅水流已竭，
见此应行无执著，不对诸有生贪着。
"且看执著诸颤动"[的解释]。"执著"有两种执著：渴爱执著和见执著。什么是渴爱执著？凡是以渴爱度量而限定、划界、作际、作边、执取、占有。"这是我的"、"那是我的"、"这么多是我的"、"如是多是我的"、"我的诸色、声、香、味、触、敷具、覆具、奴婢、山羊和羊、鸡猪、象牛马骡、田地、宅地、金银、村镇王城、国土和地区、库藏和仓库"，乃至整个大地也以渴爱方式执著。至于一百零八种渴爱活动，这是渴爱执著。
什么是见执著？二十事有身见、十事邪见、十事边执见；凡是如此见、恶见、见丛林、见荒野、见乖离、见动摇、见结、执著、执取、固执、妄取、邪道、邪性、外道处、颠倒执、倒执、错乱执、邪执、"于非真实作真实"之执。至于六十二种恶见，这是见执著。"且看执著诸颤动"即对执著之物，怀疑将被夺取而颤动，正被夺取时也颤动，被夺取后也颤动；对执著之物，怀疑将变坏而颤动，正在变坏时也颤动，变坏后也颤动、遍颤动、剧颤动、震动、遍震动、剧震动。如是颤动、遍颤动、剧颤动、震动、遍震动、剧震动，你们看、观察、观望、思维、审察。——这就是"且看执著诸颤动"。
"如鱼浅水流已竭"即如诸鱼在少水、浅水、水已尽处，被乌鸦、老鹰或白鹭所啄食、提起、吞食而颤动、遍颤动、剧颤动、震动、遍震动、剧震动；如是众生对执著之物，怀疑将被夺取而颤动，正被夺取时也颤动，被夺取后也颤动；对执著之物，怀疑将变坏而颤动，正在变坏时也颤动，变坏后也颤动、遍颤动、剧颤动、震动、遍震动、剧震动。——这就是"如鱼浅水流已竭"。


Etampi disvā amamo careyyāti. Etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā [tirayitvā (ka.)] vibhāvayitvā vibhūtaṃ katvā mamattesūti – etampi disvā. Amamo careyyāti mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā cakkhuṃ amamāyanto sotaṃ amamāyanto ghānaṃ amamāyanto jivhaṃ amamāyanto kāyaṃ amamāyanto manaṃ amamāyanto rūpe… sadde… gandhe… rase… phoṭṭhabbe… dhamme… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme amamāyanto agaṇhanto aparāmasanto anabhinivisanto careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – etampi disvā amamo careyya.

Bhavesu āsattimakubbamānoti. Bhavesūti kāmabhave rūpabhave arūpabhave. Āsatti vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Bhavesu āsattimakubbamānoti. Bhavesu āsattiṃ akubbamāno, chandaṃ pemaṃ rāgaṃ khantiṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – bhavesu āsattimakubbamāno.

Tenāha bhagavā –

‘‘Mamāyite passatha phandamāne, maccheva appodake khīṇasote;

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno’’ti.



"见此应行无执著"[的解释]。见此过患、看见、权衡、判断、辨明、使明显，[这是]在诸执著中。——这就是"见此"。"应行无执著"[的解释]。执著有两种执著：渴爱执著和见执著...（略）...这是渴爱执著...（略）...这是见执著。舍断渴爱执著，摒弃见执著，不执著眼，不执著耳，不执著鼻，不执著舌，不执著身，不执著意，不执著色...声...香...味...触...法...家族...群体...住所...利养...名誉...称赞...乐...衣服...饮食...住处...病缘医药资具...欲界...色界...无色界...欲有...色有...无色有...想有...无想有...非想非非想有...一蕴有...四蕴有...五蕴有...过去...未来...现在...对于所见闻觉知之法不执著、不取着、不妄取、不固执而行、住、动作、活动、护持、持续、维持。——这就是"见此应行无执著"。
"不对诸有生贪着"[的解释]。"诸有"即欲有、色有、无色有。贪着即是渴爱。即是贪、染贪...（略）...贪婪、贪欲、不善根。"不对诸有生贪着"即对诸有不生贪着，不生欲、爱、贪、乐受，不产生、不共生、不生起、不共生起。——这就是"不对诸有生贪着"。
因此世尊说：
"且看执著诸颤动，如鱼浅水流已竭，
见此应行无执著，不对诸有生贪着。"

13.

Ubhosuantesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;

Yadattagarahī tadakubbamāno, na limpatī [na lippati (sī.)] diṭṭhasutesu dhīro.

Ubhosuantesu vineyya chandanti. Antāti phasso eko anto phassasamudayo dutiyo anto, atīto eko anto anāgato dutiyo anto, sukhā vedanā eko anto dukkhā vedanā dutiyo anto, nāmaṃ eko anto rūpaṃ dutiyo anto, cha ajjhattikāni āyatanāni eko anto cha bāhirāni āyatanāni dutiyo anto, sakkāyo eko anto sakkāyasamudayo dutiyo anto. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Ubhosu antesu vineyya chandanti ubhosu antesu chandaṃ vineyya paṭivineyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – ubhosu antesu vineyya chandaṃ.

Phassaṃ pariññāya anānugiddhoti. Phassoti cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso, paṭighasamphasso, sukhavedanīyo samphasso dukkhavedanīyo samphasso adukkhamasukhavedanīyo samphasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso, yo evarūpo phasso phusanā samphusanā samphusitattaṃ – ayaṃ vuccati phasso.

Phassaṃ pariññāyāti phassaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya [tiraṇapariññāya (syā.)], pahānapariññāya. Katamā ñātapariññā? Phassaṃ jānāti – ayaṃ cakkhusamphasso, ayaṃ sotasamphasso, ayaṃ ghānasamphasso, ayaṃ jivhāsamphasso, ayaṃ kāyasamphasso, ayaṃ manosamphasso, ayaṃ adhivacanasamphasso, ayaṃ paṭighasamphasso, ayaṃ sukhavedanīyo phasso, ayaṃ dukkhavedanīyo phasso, ayaṃ adukkhamasukhavedanīyo phasso, ayaṃ kusalo phasso, ayaṃ akusalo phasso, ayaṃ abyākato phasso, ayaṃ kāmāvacaro phasso, ayaṃ rūpāvacaro phasso, ayaṃ arūpāvacaro phasso, ayaṃ suññato phasso, ayaṃ animitto phasso, ayaṃ appaṇihito phasso, ayaṃ lokiyo phasso, ayaṃ lokuttaro phasso , ayaṃ atīto phasso, ayaṃ anāgato phasso, ayaṃ paccuppanno phassoti jānāti passati – ayaṃ ñātapariññā.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā phassaṃ tīreti. Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto adhuvato atāṇato aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātijarābyādhimaraṇadhammato sokaparidevadukkhadomanassupāyāsadhammato saṃkilesadhammato samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.


13.
于两边除去欲求，完全了知触无着，
不作自己所谴责，智者不染见与闻。
"于两边除去欲求"[的解释]。"边"：触是一边，触集是第二边；过去是一边，未来是第二边；乐受是一边，苦受是第二边；名是一边，色是第二边；六内处是一边，六外处是第二边；有身是一边，有身集是第二边。"欲求"即对诸欲的欲求、欲贪、欲喜、欲爱、欲恋、欲热恼、欲痴迷、欲耽着、欲暴流、欲轭、欲取、欲求盖。"于两边除去欲求"即于两边除去欲求、遣除、断、驱离、令成无余、令至无有。——这就是"于两边除去欲求"。
"完全了知触无着"[的解释]。"触"即眼触、耳触、鼻触、舌触、身触、意触，名言触、对抗触，乐受触、苦受触、不苦不乐受触，善触、不善触、无记触，欲界触、色界触、无色界触，空触、无相触、无愿触，世间触、出世间触，过去触、未来触、现在触，凡如是类触、触着、接触、已触着状态——这称为触。
"完全了知触"即以三遍知遍知触：知遍知、度遍知、断遍知。什么是知遍知？知道触：这是眼触，这是耳触，这是鼻触，这是舌触，这是身触，这是意触，这是名言触，这是对抗触，这是乐受触，这是苦受触，这是不苦不乐受触，这是善触，这是不善触，这是无记触，这是欲界触，这是色界触，这是无色界触，这是空触，这是无相触，这是无愿触，这是世间触，这是出世间触，这是过去触，这是未来触，这是现在触——如是知、见。——这是知遍知。
什么是度遍知？如是已知已，度量触为：无常、苦、病、疮、箭、灾、疾、他、坏、祸、难、怖、障、动、破坏、不恒、无护、无庇、无依、空、虚、无、无我、患、变易法、无实质、灾根、杀害、离有、有漏、有为、魔食、生老病死法、愁悲苦忧恼法、杂染法、集、灭、味、患、出离而度量。——这是度遍知。


Katamā pahānapariññā? Evaṃ tīrayitvā phasse chandarāgaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Vuttañhetaṃ bhagavatā – ‘‘yo, bhikkhave, phassesu chandarāgo taṃ pajahatha. Evaṃ so phasso pahīno bhavissati ucchinnamūlo tālāvatthukato anabhāvaṃ kato āyatiṃ anuppādadhammo’’ti – ayaṃ pahānapariññā. Phassaṃ pariññāyāti. Phassaṃ imāhi tīhi pariññāhi parijānitvā. Anānugiddhoti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati agiddho. So rūpe agiddho sadde agiddho gandhe agiddho rase agiddho phoṭṭhabbe agiddho kule… gaṇe… āvāse… lābhe… yase… pasaṃsāya… sukhe… cīvare… piṇḍapāte… senāsane… gilānapaccayabhesajjaparikkhāre agiddho kāmadhātuyā… rūpadhātuyā… arūpadhātuyā… kāmabhave… rūpabhave… arūpabhave… saññābhave… asaññābhave… nevasaññānāsaññābhave… ekavokārabhave… catuvokārabhave… pañcavokārabhave… atīte… anāgate… paccuppanne… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhāpanno vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhapaṭisaṃvedī brahmabhūtena attanā viharatīti – phassaṃ pariññāya anānugiddho.


什么是断遍知？如是度量已，断除、驱离、令成无余、令至无有对触的欲贪。因为这是世尊所说："诸比丘，凡是对触的欲贪，你们要断除它。如是彼触将成为已断、根已断、如断多罗树般、成为无有、未来不生之法。"——这是断遍知。"完全了知触"即以此三遍知而遍知触。"无着"：贪着即是渴爱，即是贪、染贪...（略）...贪婪、贪欲、不善根。对于谁，此贪着已断、已根除、已止息、已平息、不能再生、已为智火所烧，他称为无贪着者。他对色无贪着、对声无贪着、对香无贪着、对味无贪着、对触无贪着、对家族...群体...住所...利养...名誉...称赞...乐...衣服...饮食...住处...病缘医药资具无贪着，对欲界...色界...无色界...欲有...色有...无色有...想有...无想有...非想非非想有...一蕴有...四蕴有...五蕴有...过去...未来...现在...对所见闻觉知之法无贪着、无贪求、无痴迷、无执着、离贪着、远离贪着、舍贪着、吐贪着、脱贪着、断贪着、出离贪着，离贪、远离贪、舍贪、吐贪、脱贪、断贪、出离贪，已无饥渴、已寂灭、清凉、感受乐、以梵我而住。——这就是"完全了知触无着"。


Yadattagarahī tadakubbamānoti. Yadanti yaṃ. Attagarahīti dvīhi kāraṇehi attānaṃ garahati – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca attānaṃ garahati? Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucaritanti – attānaṃ garahati. Kataṃ me vacīduccaritaṃ, akataṃ me vacīsucaritanti – attānaṃ garahati. Kataṃ me manoduccaritaṃ, akataṃ me manosucaritanti – attānaṃ garahati. Kato me pāṇātipāto, akatā me pāṇātipātā veramaṇīti – attānaṃ garahati. Kataṃ me adinnādānaṃ, akatā me adinnādānā veramaṇīti – attānaṃ garahati. Kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇīti – attānaṃ garahati. Kato me musāvādo, akatā me musāvādā veramaṇīti – attānaṃ garahati. Katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇīti – attānaṃ garahati. Katā me pharusā vācā, akatā me pharusāya vācāya veramaṇīti – attānaṃ garahati. Kato me samphappalāpo, akatā me samphappalāpā veramaṇīti – attānaṃ garahati. Katā me abhijjhā, akatā me anabhijjhāti – attānaṃ garahati. Kato me byāpādo, akato me abyāpādoti – attānaṃ garahati. Katā me micchādiṭṭhi, akatā me sammādiṭṭhīti – attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Atha vā, sīlesumhi na paripūrakārīti – attānaṃ garahati. Indriyesumhi aguttadvāroti – attānaṃ garahati. Bhojanemhi [bhojane (syā.)] amattaññūti – attānaṃ garahati. Jāgariyaṃ ananuyuttoti – attānaṃ garahati. Satisampajaññena asamannāgatoti – attānaṃ garahati. Abhāvitā me cattāro satipaṭṭhānāti – attānaṃ garahati. Abhāvitā me cattāro sammappadhānāti – attānaṃ garahati. Abhāvitā me cattāro iddhipādāti – attānaṃ garahati. Abhāvitāni me pañcindriyānīti – attānaṃ garahati. Abhāvitāni me pañca balānīti – attānaṃ garahati. Abhāvitā me satta bojjhaṅgāti – attānaṃ garahati. Abhāvito me ariyo aṭṭhaṅgiko maggoti – attānaṃ garahati. Dukkhaṃ me apariññātanti – attānaṃ garahati. Samudayo me appahīnoti – attānaṃ garahati. Maggo me abhāvitoti – attānaṃ garahati. Nirodho me asacchikatoti – attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Evaṃ attagarahitaṃ kammaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – yadattagarahī tadakubbamāno. Na limpatī diṭṭhasutesu dhīroti. Lepoti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Dhīroti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Dhīro taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati, na palimpati [na saṃlimpati (syā.)], na upalimpati. Alitto apalitto [asaṃlitto (syā.)] anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na limpatī diṭṭhasutesu dhīroti.

Tenāha bhagavā –

‘‘Ubhosu antesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;

Yadattagarahī tadakubbamāno, na limpatī diṭṭhasutesu dhīro’’ti.



"不作自己所谴责"[的解释]。"所"即彼。"自己谴责"即因二因而谴责自己：因已作和未作。如何因已作和未作而谴责自己？"我已作身恶行，未作身善行"——而谴责自己。"我已作语恶行，未作语善行"——而谴责自己。"我已作意恶行，未作意善行"——而谴责自己。"我已作杀生，未作离杀生"——而谴责自己。"我已作不与取，未作离不与取"——而谴责自己。"我已作邪淫，未作离邪淫"——而谴责自己。"我已作妄语，未作离妄语"——而谴责自己。"我已作离间语，未作离离间语"——而谴责自己。"我已作粗恶语，未作离粗恶语"——而谴责自己。"我已作绮语，未作离绮语"——而谴责自己。"我已作贪婪，未作无贪"——而谴责自己。"我已作嗔恚，未作无嗔"——而谴责自己。"我已作邪见，未作正见"——而谴责自己。如是因已作和未作而谴责自己。
或者，"我于诸戒未圆满行持"——而谴责自己。"我于诸根未守护门"——而谴责自己。"我于食不知节量"——而谴责自己。"我未专注警寤"——而谴责自己。"我未具足正念正知"——而谴责自己。"我未修习四念处"——而谴责自己。"我未修习四正勤"——而谴责自己。"我未修习四神足"——而谴责自己。"我未修习五根"——而谴责自己。"我未修习五力"——而谴责自己。"我未修习七觉支"——而谴责自己。"我未修习八圣道"——而谴责自己。"我未遍知苦"——而谴责自己。"我未断集"——而谴责自己。"我未修道"——而谴责自己。"我未证灭"——而谴责自己。如是因已作和未作而谴责自己。如是自己所谴责之业不作、不生、不共生、不起、不生起。——这就是"不作自己所谴责"。
"智者不染见与闻"[的解释]。"染"有二染：渴爱染和见染...（略）...这是渴爱染...（略）...这是见染。"智者"即贤智、具慧、觉悟、智者、辨别者、有慧者。智者已断渴爱染，已舍见染，于所见不染著，于所闻不染著，于所觉不染著，于所识不染著，不粘著，不沾染。无染、无粘、无著、已出离、已解脱、已解缚、以无限制心而住。——这就是"智者不染见与闻"。
因此世尊说：
"于两边除去欲求，完全了知触无着，
不作自己所谴责，智者不染见与闻。"

14.

Saññaṃpariññā vitareyya oghaṃ, pariggahesu muni nopalitto;

Abbūḷhasallo caramappamatto, nāsīsatī lokamimaṃ parañca.

Saññaṃ pariññā vitareyya oghanti. Saññāti kāmasaññā byāpādasaññā vihiṃsāsaññā nekkhammasaññā abyāpādasaññā avihiṃsāsaññā rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā dhammasaññā – yā evarūpā saññā sañjānanā sañjānitattaṃ – ayaṃ vuccati saññā. Saññaṃ pariññāti saññaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya.

Katamā ñātapariññā? Saññaṃ jānāti – ayaṃ kāmasaññā, ayaṃ byāpādasaññā, ayaṃ vihiṃsāsaññā, ayaṃ nekkhammasaññā, ayaṃ abyāpādasaññā, ayaṃ avihiṃsāsaññā, ayaṃ rūpasaññā, ayaṃ saddasaññā, ayaṃ gandhasaññā, ayaṃ rasasaññā, ayaṃ phoṭṭhabbasaññā, ayaṃ dhammasaññāti jānāti passati – ayaṃ ñātapariññā.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā saññaṃ tīreti. Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto…pe… samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.

Katamā pahānapariññā? Evaṃ tīrayitvā saññāya chandarāgaṃ pajahati vinodeti anabhāvaṃ gameti. Vuttampi hetaṃ bhagavatā – ‘‘yo, bhikkhave, saññāya chandarāgo, taṃ pajahatha. Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃ katā āyatiṃ anuppādadhammā’’ti – ayaṃ pahānapariññā. Saññaṃ pariññāti saññaṃ imāhi tīhi pariññāhi parijānitvā. Vitareyyaoghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – saññaṃ pariññā vitareyya oghaṃ.

Pariggahesumuni nopalittoti. Pariggahāti dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, tena ñāṇena samannāgato muni monappattoti. Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ.

Katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ – idaṃ kāyamoneyyaṃ.

Katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ – idaṃ vacīmoneyyaṃ.

Katamaṃ manomoneyyaṃ? Tividhamanoduccaritānaṃ pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ manomoneyyaṃ, cittārammaṇe ñāṇaṃ manomoneyyaṃ, cittapariññā manomoneyyaṃ, pariññāsahagato maggo manomoneyyaṃ, citte chandarāgassa pahānaṃ manomoneyyaṃ, cittasaṅkhāranirodho saññāvedayitanirodhaṃ manomoneyyaṃ – idaṃ manomoneyyaṃ.

‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.


14.
遍知诸想度暴流，牟尼不着诸执取，
拔除毒箭行不逸，不希求此世他世。
"遍知诸想度暴流"[的解释]。"想"即欲想、嗔想、害想、出离想、无嗔想、无害想、色想、声想、香想、味想、触想、法想——凡如是类想、想着、已想着状态——这称为想。"遍知想"即以三遍知遍知想：知遍知、度遍知、断遍知。
什么是知遍知？知道想：这是欲想，这是嗔想，这是害想，这是出离想，这是无嗔想，这是无害想，这是色想，这是声想，这是香想，这是味想，这是触想，这是法想——如是知、见。——这是知遍知。
什么是度遍知？如是已知已，度量想为：无常、苦、病、疮、箭、灾、疾、他、坏、祸、难、怖、障、动、破坏...（略）...集、灭、味、患、出离而度量。——这是度遍知。
什么是断遍知？如是度量已，断除、驱离、令至无有想的欲贪。因为这是世尊所说："诸比丘，凡是对想的欲贪，你们要断除它。如是彼想将成为已断、根已断、如断多罗树般、成为无有、未来不生之法。"——这是断遍知。"遍知想"即以此三遍知而遍知想。"度暴流"即越度、超度、完全度过、超越欲暴流、有暴流、见暴流、无明暴流。——这就是"遍知诸想度暴流"。
"牟尼不着诸执取"[的解释]。"执取"有二执取：渴爱执取和见执取...（略）...这是渴爱执取...（略）...这是见执取。"牟尼"：寂默称为智。即是慧、了知...（略）...无痴、择法、正见，具足此智者为牟尼、已达寂默者。有三种寂默：身寂默、语寂默、意寂默。
什么是身寂默？断三种身恶行是身寂默，三种身善行是身寂默，对身所缘的智是身寂默，遍知身是身寂默，与遍知俱行的道是身寂默，断除对身的欲贪是身寂默，灭身行的第四禅等至是身寂默——这是身寂默。
什么是语寂默？断四种语恶行是语寂默，四种语善行是语寂默，对语所缘的智是语寂默，遍知语是语寂默，与遍知俱行的道是语寂默，断除对语的欲贪是语寂默，灭语行的第二禅等至是语寂默——这是语寂默。
什么是意寂默？断三种意恶行是意寂默，三种意善行是意寂默，对心所缘的智是意寂默，遍知心是意寂默，与遍知俱行的道是意寂默，断除对心的欲贪是意寂默，灭心行的想受灭是意寂默——这是意寂默。
"身寂默语寂默，意寂默无漏者，
具足寂默牟尼，称为断一切者。


‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka’’nti [niṃnhātapāpakanti (syā.)].

Imehi tīhi moneyyehi dhammehi samannāgatā cha munino [cha munayo (syā.)] – agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino, munimuninoti. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino ? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino. Arahanto asekhamunino. Paccekabuddhā paccekamunino. Munimunino vuccanti tathāgatā arahanto sammāsambuddhā.

‘‘Na monena muni hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

‘‘Pāpāni parivajjeti, sa muni tena so muni;

Yo munāti ubho loke, muni tena pavuccati.

‘‘Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussehi pūjito yo, saṅgajālamaticca so munī’’ti.

Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā pariggahesu na limpati na palimpati na upalimpati. Alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – pariggahesu muni nopalitto.

Abbūḷhasallo caramappamattoti. Sallanti satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ [duccaritasallaṃ (sī.)]. Yassete sallā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati abbūḷhasallo abbahitasallo uddhatasallo samuddhatasallo uppāṭitasallo samuppāṭitasallo cattasallo vantasallo muttasallo pahīnasallo paṭinissaṭṭhasallo nicchāto nibbuto sītibhūto sukhapaṭisaṃvedī brahmabhūtena attanā viharatīti – abbūḷhasallo.


"身寂默语寂默，意寂默无漏者，
具足寂默牟尼，称为已洗罪者。"
具足此三种寂默法者有六种牟尼：在家牟尼、出家牟尼、有学牟尼、无学牟尼、独觉牟尼、牟尼中牟尼。什么是在家牟尼？凡是在家已见道已解教法者——这些是在家牟尼。什么是出家牟尼？凡是出家已见道已解教法者——这些是出家牟尼。七有学是有学牟尼。阿罗汉是无学牟尼。辟支佛是独觉牟尼。如来、阿罗汉、正等觉者称为牟尼中牟尼。
"非以寂默成牟尼，愚痴无慧为外相，
如持秤量取最胜，智者能够避诸恶，
以此即是为牟尼；谁能量知两世间，
以此称他为牟尼。知晓善恶诸法已，
内外一切世间中，受天人所供养者，
超越结缚诸罗网，此人即是为牟尼。"
"染"有二染：渴爱染和见染...（略）...这是渴爱染...（略）...这是见染。牟尼已断渴爱染，已舍见染，于诸执取不染、不粘著、不沾染。无染、无粘、无著、已出离、已解脱、已解缚、以无限制心而住。——这就是"牟尼不着诸执取"。
"拔除毒箭行不逸"[的解释]。"箭"有七箭：贪箭、嗔箭、痴箭、慢箭、见箭、忧箭、疑箭。对于谁，这些箭已断、已根除、已止息、已平息、不能再生、已为智火所烧，他称为已拔箭者、已除箭者、已拔出箭者、已完全拔出箭者、已抽出箭者、已完全抽出箭者、已舍箭者、已吐箭者、已脱箭者、已断箭者、已出离箭者，已无饥渴、已寂灭、清凉、感受乐、以梵我而住。——这就是"已拔箭者"。


Caranti caranto viharanto iriyanto vattanto pālento yapento yāpento. Appamattoti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā samādhikkhandhaṃ paripūreyyaṃ, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti…pe… kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā paññākkhandhaṃ paripūreyyaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūreyyaṃ, paripūraṃ vā vimuttiñāṇadassanakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu. ‘‘Kathāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – abbūḷhasallo caramappamatto.

Nāsīsatī lokamimaṃ parañcāti imaṃ lokaṃ nāsīsati sakattabhāvaṃ, paralokaṃ nāsīsati parattabhāvaṃ; imaṃ lokaṃ nāsīsati sakarūpavedanāsaññāsaṅkhāraviññāṇaṃ, paraṃ lokaṃ nāsīsati pararūpavedanāsaññāsaṅkhāraviññāṇaṃ; imaṃ lokaṃ nāsīsati cha ajjhattikāni āyatanāni, paraṃ lokaṃ nāsīsati cha bāhirāni āyatanāni; imaṃ lokaṃ nāsīsati manussalokaṃ, paraṃ lokaṃ nāsīsati devalokaṃ. Imaṃ lokaṃ nāsīsati kāmadhātuṃ, paraṃ lokaṃ nāsīsati rūpadhātuṃ arūpadhātuṃ; imaṃ lokaṃ nāsīsati kāmadhātuṃ rūpadhātuṃ, paraṃ lokaṃ nāsīsati arūpadhātuṃ. Puna gatiṃ vā upapattiṃ vā paṭisandhiṃ vā bhavaṃ vā saṃsāraṃ vā vaṭṭaṃ vā nāsīsati na icchati na sādiyati na pattheti na piheti nātijappatīti – nāsīsatī lokamimaṃ parañcāti.

Tenāha bhagavā –

‘‘Saññaṃ pariññā vitareyya oghaṃ, pariggahesu muni nopalitto;

Abbūḷhasallo caramappamatto, nāsīsatī lokamimaṃ parañcā’’ti.


"行"即行走、住、活动、运作、生活、保护、维持、活命。"不逸"即认真行者、恒常行者、坚定行者、不懈怠者、不舍弃意愿者、不舍弃责任者于诸善法。"我如何圆满未圆满的戒蕴，或以慧随观已圆满的戒蕴"——于此的欲求、精进、奋进、勇猛、不退转、念、正知、热诚、精勤、决心、专注、不放逸于诸善法。"我如何圆满未圆满的定蕴，或以慧随观已圆满的定蕴"...（略）...于诸善法。"我如何圆满未圆满的慧蕴...解脱蕴...解脱知见蕴，或以慧随观已圆满的解脱知见蕴"——于此的欲求、精进、奋进、勇猛、不退转、念、正知、热诚、精勤、决心、专注、不放逸于诸善法。"我如何遍知未遍知的苦，断除未断的烦恼，修习未修的道，证悟未证的灭"——于此的欲求、精进、奋进、勇猛、不退转、念、正知、热诚、精勤、决心、专注、不放逸于诸善法。——这就是"拔除毒箭行不逸"。
"不希求此世他世"[的解释]即不希求此世的自体，不希求他世的他体；不希求此世的自色受想行识，不希求他世的他色受想行识；不希求此世的六内处，不希求他世的六外处；不希求此世的人世间，不希求他世的天世间；不希求此世的欲界，不希求他世的色界无色界；不希求此世的欲界色界，不希求他世的无色界。再者，不希求、不欲求、不喜好、不期望、不渴求、不热望趣处或再生或结生或有或轮回或轮转。——这就是"不希求此世他世"。
因此世尊说：
"遍知诸想度暴流，牟尼不着诸执取，
拔除毒箭行不逸，不希求此世他世。"


Guhaṭṭhakasuttaniddeso dutiyo.


Guhaṭṭhakasuttaniddeso dutiyo.


我来帮您翻译这段巴利文：
第二\洞窟八颂经注释
[此处是直译"Guhaṭṭhakasuttaniddeso dutiyo"。这是《小部》中《经集》的一部注释书的标题。"Guha"意为洞窟,"aṭṭhaka"意为八首或八颂,"sutta"意为经,"niddesa"意为注释或解释,"dutiyo"意为第二。]
请问您还需要翻译其他内容吗？我会继续严格按照您要求的格式进行直译。

