4. Suddhaṭṭhakasuttaniddeso

Atha suddhaṭṭhakasuttaniddesaṃ vakkhati –

23.

Passāmisuddhaṃ paramaṃ arogaṃ,diṭṭhena saṃsuddhi narassa hoti;

Evābhijānaṃ paramanti ñatvā, suddhānupassīti pacceti ñāṇaṃ.

Passāmi suddhaṃ paramaṃ aroganti. Passāmi suddhanti passāmi suddhaṃ, dakkhāmi suddhaṃ, olokemi suddhaṃ, nijjhāyāmi suddhaṃ, upaparikkhāmi suddhaṃ. Paramaṃ aroganti paramaṃ ārogyappattaṃ tāṇappattaṃ leṇappattaṃ saraṇappattaṃ abhayappattaṃ accutappattaṃ amatappattaṃ nibbānappattanti – passāmi suddhaṃ paramaṃ arogaṃ.

Diṭṭhena saṃsuddhi narassa hotīti. Cakkhuviññāṇaṃ [cakkhuviññāṇena (sī. syā.)] rūpadassanena narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccatīti – diṭṭhena saṃsuddhi narassa hoti.

Evābhijānaṃ paramanti ñatvāti. Evaṃ abhijānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. ‘‘Idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – evābhijānaṃ paramanti ñatvā.

Suddhānupassītipacceti ñāṇanti. Yo suddhaṃ passati, so suddhānupassī, paccetiñāṇanti cakkhuviññāṇaṃ rūpadassanena ñāṇanti pacceti, maggoti pacceti, pathoti pacceti, niyyānanti paccetīti – suddhānupassī pacceti ñāṇaṃ.

Tenāha bhagavā –

‘‘Passāmi suddhaṃ paramaṃ arogaṃ, diṭṭhena saṃsuddhi narassa hoti;

Evābhijānaṃ paramanti ñatvā, suddhānupassīti pacceti ñāṇa’’nti.



我来为您翻译这段巴利语经文及其注释：
4. 清净八颂经注释
现在开始解说清净八颂经 -
23.
我见最高清净无病，
人因所见而得清净；
如是了知为最上已，
观净而返归于智慧。
"我见最高清净无病"："我见清净"即是我见清净、我察见清净、我观看清净、我凝视清净、我审视清净、我思察清净。"最高无病"即是达到最高健康、达到庇护、达到藏所、达到归依、达到无畏、达到不死、达到甘露、达到涅槃。
"人因所见而得清净"：通过眼识看见色法，人得以清净、遍清净、极清净，解脱、遍解脱、极解脱，人得以清净、遍清净、极清净，解脱、遍解脱、极解脱。
"如是了知为最上已"：如是证知、了知、识知、通达、洞察。"此为最上、最胜、最殊胜、最特出、最高、最优、最妙"，如是知道、了解、权衡、判断、明察、显明。
"观净而返归于智慧"：谁见清净，他即是观净者。"返归于智慧"即是返归眼识见色之智，返归道路，返归道径，返归出离。
世尊因此说道：
"我见最高清净无病，
人因所见而得清净；
如是了知为最上已，
观净而返归于智慧。"

24.

Diṭṭhena ce suddhi narassa hoti,ñāṇena vā so pajahāti dukkhaṃ;

Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadānaṃ.

Diṭṭhena ce suddhi narassa hotīti. Cakkhuviññāṇaṃ rūpadassanena ce narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccatīti – diṭṭhena ce suddhi narassa hoti.

Ñāṇena vā so pajahāti dukkhanti cakkhuviññāṇaṃ rūpadassanena ce naro jātidukkhaṃ pajahati, jarādukkhaṃ pajahati, byādhidukkhaṃ pajahati, maraṇadukkhaṃ pajahati, sokaparidevadukkhadomanassupāyāsadukkhaṃ pajahatīti – ñāṇena vā so pajahāti dukkhaṃ.

Aññena so sujjhati sopadhīkoti. Aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyā aṭṭhaṅgikā maggā naro sujjhati visujjhati parisujjhati , muccati vimuccati parimuccati. Sopadhīkoti sarāgo sadoso samoho samāno sataṇho sadiṭṭhi sakileso saupādānoti – aññena so sujjhati sopadhīko.

Diṭṭhī hi naṃ pāva tathā vadānanti. Sāva diṭṭhi taṃ puggalaṃ pāvadati – iti vāyaṃ puggalo micchādiṭṭhiko viparītadassano. Tathā vadānanti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantaṃ. ‘‘Sassato loko , idameva saccaṃ moghamañña’’nti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantaṃ. ‘‘Asassato loko…pe… antavā loko… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantanti – diṭṭhī hi naṃ pāva tathā vadānaṃ .

Tenāha bhagavā –

‘‘Diṭṭhena ce suddhi narassa hoti, ñāṇena vā so pajahāti dukkhaṃ;

Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadāna’’nti.



24.
若因所见人清净，或以智慧他断苦；
以他得净具依者，见解导他如是说。
"若因所见人清净"：若因眼识见色而人得清净、遍清净、极清净，解脱、遍解脱、极解脱，人得以清净、遍清净、极清净，解脱、遍解脱、极解脱。
"或以智慧他断苦"：若人以眼识见色能断生苦、断老苦、断病苦、断死苦、断忧悲苦恼忧郁之苦。
"以他得净具依者"：以其他非清净道、邪行道、非出离道，离于念处、离于正勤、离于神足、离于根、离于力、离于觉支、离于八支圣道，人得清净、遍清净、极清净，解脱、遍解脱、极解脱。"具依"即是有贪、有嗔、有痴、有慢、有爱、有见、有烦恼、有执取。
"见解导他如是说"：其见解引导彼人 - 此人即是持邪见者、持颠倒见者。"如是说"即是如是说着、讲着、言着、阐明着、表达着。"世界是常住，唯此为真实，其他皆虚妄"，如是说着、讲着、言着、阐明着、表达着。"世界是无常...世界有边际...世界无边际...命即是身...命异身异...如来死后存在...如来死后不存在...如来死后亦存在亦不存在...如来死后非存在非不存在，唯此为真实，其他皆虚妄"，如是说着、讲着、言着、阐明着、表达着。
世尊因此说道：
"若因所见人清净，或以智慧他断苦；
以他得净具依者，见解导他如是说。"

25.

Na brāhmaṇo aññato suddhimāha,diṭṭhe sute sīlavate mute vā;

Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno.

Na brāhmaṇo aññato suddhimāha diṭṭhe sute sīlavate mute vāti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti , rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti. Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]

Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so, asito [anissito (syā.)] tādi pavuccate sa brahmā.

Nabrāhmaṇo aññato suddhimāhāti. Brāhmaṇo aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyena aṭṭhaṅgikena maggena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ, nāha na katheti na bhaṇati na dīpayati na voharatīti – na brāhmaṇo aññato suddhimāha.

Diṭṭhe sute sīlavate mute vāti. Santeke samaṇabrāhmaṇā diṭṭhisuddhikā. Te ekaccānaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti, ekaccānaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti. Katamesaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti? Te kālato vuṭṭhahitvā abhimaṅgalagatāni rūpāni passanti – cāṭakasakuṇaṃ [vātasakuṇaṃ (syā.), cāpasakuṇaṃ (ka.)] passanti, phussaveḷuvalaṭṭhiṃ passanti, gabbhinitthiṃ passanti, kumārakaṃ khandhe āropetvā gacchantaṃ passanti, puṇṇaghaṭaṃ passanti, rohitamacchaṃ passanti, ājaññaṃ passanti, ājaññarathaṃ passanti, usabhaṃ passanti, gokapilaṃ passanti. Evarūpānaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti. Katamesaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti? Palālapuñjaṃ passanti, takkaghaṭaṃ passanti, rittaghaṭaṃ passanti, naṭaṃ passanti, naggasamaṇakaṃ passanti, kharaṃ passanti, kharayānaṃ passanti, ekayuttayānaṃ passanti , kāṇaṃ passanti, kuṇiṃ passanti, khañjaṃ passanti, pakkhahataṃ [pakkhapādaṃ (ka.)] passanti, jiṇṇakaṃ passanti, byādhikaṃ [byādhitaṃ (sī.)] passanti. Evarūpānaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti. Ime te samaṇabrāhmaṇā diṭṭhisuddhikā. Te diṭṭhena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.

Santeke samaṇabrāhmaṇā sutasuddhikā. Te ekaccānaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti, ekaccānaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti. Katamesaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti? Te kālato vuṭṭhahitvā abhimaṅgalagatāni saddāni suṇanti – vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā asokāti vā sumanāti vā sunakkhattāti vā sumaṅgalāti vā sirīti vā sirīvaḍḍhāti vā. Evarūpānaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti. Katamesaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti? Kāṇoti vā kuṇīti vā khañjoti vā pakkhahatoti vā jiṇṇakoti vā byādhikoti vā matoti vā chindanti vā bhindanti vā daḍḍhanti vā naṭṭhanti vā natthīti vā. Evarūpānaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti. Ime te samaṇabrāhmaṇā sutasuddhikā. Te sutena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.


25.
婆罗门不从他说净，不从所见闻戒禁觉；
于福与罪皆不染著，舍己于此不造作为。
"婆罗门不从他说净，不从所见闻戒禁觉"："不"是否定。"婆罗门"因已除去七法而为婆罗门 - 已除去有身见，已除去疑惑，已除去戒禁取，已除去贪欲，已除去嗔恚，已除去愚痴，已除去慢。已除去诸恶不善法，染污再有，有忧苦报，未来生老死法。
世尊对萨毗耶说：
"除去一切罪恶已，
无垢善定住正念；
超越轮回得究竟，
无依如是名梵天。"
"婆罗门不从他说净"：婆罗门不从其他非清净道、邪行道、非出离道，离于念处、离于正勤、离于神足、离于根、离于力、离于觉支、离于八支圣道而说清净、遍清净、极清净，解脱、遍解脱、极解脱，不说、不讲、不言、不阐明、不表达。
"不从所见闻戒禁觉"：有一些沙门婆罗门是见清净论者。他们认为见到某些色是吉祥，见到某些色是不吉祥。什么色见到是吉祥？他们清晨起来见到吉祥之色 - 见到鹙鸟，见到青竹茎，见到孕妇，见到背着孩子行走的人，见到满瓶，见到赤鱼，见到良马，见到良马车，见到公牛，见到红母牛。他们认为见到如是等色是吉祥。什么色见到是不吉祥？见到草堆，见到酪瓶，见到空瓶，见到舞者，见到裸行沙门，见到驴，见到驴车，见到独辕车，见到独眼人，见到驼背人，见到跛足人，见到半身不遂者，见到老人，见到病人。他们认为见到如是等色是不吉祥。这些沙门婆罗门是见清净论者。他们以见而得清净、遍清净、极清净，解脱、遍解脱、极解脱。
有一些沙门婆罗门是闻清净论者。他们认为听到某些声音是吉祥，听到某些声音是不吉祥。什么声音听到是吉祥？他们清晨起来听到吉祥之声 - "增长"或"正在增长"或"圆满"或"吉祥"或"无忧"或"善意"或"善宿"或"善吉祥"或"吉祥"或"吉祥增长"。他们认为听到如是等声是吉祥。什么声音听到是不吉祥？"瞎眼"或"驼背"或"跛足"或"半身不遂"或"老人"或"病人"或"死人"或"切断"或"破碎"或"烧毁"或"损失"或"无有"。他们认为听到如是等声是不吉祥。这些沙门婆罗门是闻清净论者。他们以闻而得清净、遍清净、极清净，解脱、遍解脱、极解脱。
[请继续提供原文，我会接着翻译后续内容]


Santeke samaṇabrāhmaṇā sīlasuddhikā. Te sīlamattena saṃyamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti. Samaṇomuṇḍikāputto [samaṇo maṇḍikāputto (sī.), samaṇamuṇḍikāputto (syā.)] evamāha – ‘‘catūhi kho ahaṃ, gahapati [thapati (sī. syā.) evamuparipi], dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattippattaṃ samaṇaṃ ayojjaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakaṃ kammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappati, na pāpakaṃ ājīvaṃ ājīvati. Imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattippattaṃ samaṇaṃ ayojjaṃ’’. Evameva santeke samaṇabrāhmaṇā sīlasuddhikā, te sīlamattena saṃyamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.

Santeke samaṇabrāhmaṇā vatasuddhikā. Te hatthivatikā vā honti, assavatikā vā honti, govatikā vā honti, kukkuravatikā vā honti, kākavatikā vā honti, vāsudevavatikā vā honti, baladevavatikā vā honti, puṇṇabhaddavatikā vā honti, maṇibhaddavatikā vā honti, aggivatikā vā honti, nāgavatikā vā honti, supaṇṇavatikā vā honti, yakkhavatikā vā honti, asuravatikā vā honti, gandhabbavatikā vā honti, mahārājavatikā vā honti, candavatikā vā honti, sūriyavatikā vā honti, indavatikā vā honti, brahmavatikā vā honti, devavatikā vā honti, disāvatikā vā honti. Ime te samaṇabrāhmaṇā vatasuddhikā. Te vatena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.

Santeke samaṇabrāhmaṇā mutasuddhikā. Te kālato uṭṭhahitvā pathaviṃ āmasanti, haritaṃ āmasanti, gomayaṃ āmasanti, kacchapaṃ āmasanti, phālaṃ akkamanti, tilavāhaṃ āmasanti, phussatilaṃ khādanti, phussatelaṃ makkhenti, phussadantakaṭṭhaṃ khādanti, phussamattikāya nhāyanti, phussasāṭakaṃ nivāsenti, phussaveṭhanaṃ veṭhenti. Ime te samaṇabrāhmaṇā mutasuddhikā. Te mutena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti. Na brāhmaṇo aññato suddhimāha.

Diṭṭhe sute sīlavate mute vāti. Brāhmaṇo diṭṭhasuddhiyāpi suddhiṃ nāha, sutasuddhiyāpi suddhiṃ nāha, sīlasuddhiyāpi suddhiṃ nāha, vatasuddhiyāpi suddhiṃ nāha, mutasuddhiyāpi suddhiṃ nāha na katheti na bhaṇati na dīpayati na voharatīti – na brāhmaṇo aññato suddhimāha diṭṭhe sute sīlavate mute vā.

Puññe ca pāpe ca anūpalittoti. Puññaṃ vuccati yaṃ kiñci tedhātukaṃ kusalābhisaṅkhāraṃ, apuññaṃ vuccati sabbaṃ akusalaṃ. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; ettāvatā puññe ca pāpe ca na limpati na palimpati na upalimpati alitto apalitto anūpalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – puññe ca pāpe ca anūpalitto.


[继续翻译]
有一些沙门婆罗门是戒清净论者。他们仅以戒、仅以自制、仅以防护、仅以不违犯而得清净、遍清净、极清净，解脱、遍解脱、极解脱。沙门文荼子如是说："居士啊！我说具足四法的人是善圆满者、最上善者、达到最上证悟的不可战胜的沙门。何为四法？在此，居士，不以身作恶业，不说恶语，不起恶念，不行恶命。居士啊！我说具足这四法的人是善圆满者、最上善者、达到最上证悟的不可战胜的沙门。"如是有一些沙门婆罗门是戒清净论者，他们仅以戒、仅以自制、仅以防护、仅以不违犯而得清净、遍清净、极清净，解脱、遍解脱、极解脱。
有一些沙门婆罗门是禁戒清净论者。他们或修习象禁戒，或修习马禁戒，或修习牛禁戒，或修习狗禁戒，或修习乌鸦禁戒，或修习婆苏提婆禁戒，或修习跋罗提婆禁戒，或修习富楼那跋陀禁戒，或修习摩尼跋陀禁戒，或修习火禁戒，或修习龙禁戒，或修习金翅鸟禁戒，或修习夜叉禁戒，或修习阿修罗禁戒，或修习乾闼婆禁戒，或修习大王禁戒，或修习月禁戒，或修习日禁戒，或修习帝释禁戒，或修习梵天禁戒，或修习天神禁戒，或修习方位禁戒。这些沙门婆罗门是禁戒清净论者。他们以禁戒而得清净、遍清净、极清净，解脱、遍解脱、极解脱。
有一些沙门婆罗门是触清净论者。他们清晨起来触摸大地，触摸青草，触摸牛粪，触摸乌龟，踏犁，触摸芝麻车，食吉祥芝麻，涂吉祥油，嚼吉祥齿木，以吉祥泥沐浴，着吉祥衣，缠吉祥头巾。这些沙门婆罗门是触清净论者。他们以触而得清净、遍清净、极清净，解脱、遍解脱、极解脱。婆罗门不从他说净。
"不从所见闻戒禁觉"：婆罗门不说以见清净得净，不说以闻清净得净，不说以戒清净得净，不说以禁戒清净得净，不说以触清净得净，不说、不讲、不言、不阐明、不表达。
"于福与罪皆不染著"：福即是指一切三界善行，罪即是指一切不善。当福行、罪行及不动行已断除，根已断、如断多罗树头、成为非有、于未来不生法时；由此于福与罪不染、不遍染、不近染，无染、无遍染、无近染，已出离、已解脱、已遍解脱、已离系，以无边际心而住。


Attañjaho nayidha pakubbamānoti. Attañjahoti attadiṭṭhijaho. Attañjahoti gāhaṃ jaho [gāhajaho (sī. syā.), attagāhaṃ jaho (ka.)]. Attañjahoti taṇhāvasena diṭṭhivasena gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, sabbaṃ taṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Nayidha pakubbamānoti puññābhisaṅkhāraṃ vā apuññābhisaṅkhāraṃ vā āneñjābhisaṅkhāraṃ vā apakubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – attañjaho nayidha pakubbamāno.

Tenāha bhagavā –

‘‘Na brāhmaṇo aññato suddhimāha, diṭṭhe sute sīlavate mute vā;

Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno’’ti.

26.

Purimaṃpahāya aparaṃ sitāse,ejānugā te na taranti saṅgaṃ;

Teuggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ[pamukhaṃ (sī. syā.)]gahāya.

Purimaṃ pahāya aparaṃ sitāseti. Purimaṃ satthāraṃ pahāya paraṃ satthāraṃ nissitā; purimaṃ dhammakkhānaṃ pahāya aparaṃ dhammakkhānaṃ nissitā; purimaṃ gaṇaṃ pahāya aparaṃ gaṇaṃ nissitā; purimaṃ diṭṭhiṃ pahāya aparaṃ diṭṭhiṃ nissitā; purimaṃ paṭipadaṃ pahāya aparaṃ paṭipadaṃ nissitā; purimaṃ maggaṃ pahāya aparaṃ maggaṃ nissitā sannissitā allīnā upagatā ajjhositā adhimuttāti – purimaṃ pahāya aparaṃ sitāse.

Ejānugā te na taranti saṅganti. Ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ejānugāti ejānugā ejānugatā ejānusaṭā ejāya pannā patitā abhibhūtā pariyādinnacittā. Te na taranti saṅganti rāgasaṅgaṃ dosasaṅgaṃ mohasaṅgaṃ mānasaṅgaṃ diṭṭhisaṅgaṃ kilesasaṅgaṃ duccaritasaṅgaṃ na taranti na uttaranti na pataranti na samatikkamanti na vītivattantīti – ejānugā te na taranti saṅgaṃ.

Te uggahāyanti nirassajantīti satthāraṃ gaṇhanti, taṃ muñcitvā aññaṃ satthāraṃ gaṇhanti; dhammakkhānaṃ gaṇhanti , taṃ muñcitvā aññaṃ dhammakkhānaṃ gaṇhanti; gaṇaṃ gaṇhanti, taṃ muñcitvā aññaṃ gaṇaṃ gaṇhanti; diṭṭhiṃ gaṇhanti, taṃ muñcitvā aññaṃ diṭṭhiṃ gaṇhanti; paṭipadaṃ gaṇhanti, taṃ muñcitvā aññaṃ paṭipadaṃ gaṇhanti; maggaṃ gaṇhanti, taṃ muñcitvā aññaṃ maggaṃ gaṇhanti; gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti – te uggahāyanti nirassajanti.

Kapīva sākhaṃ pamuñcaṃ gahāyāti. Yathā makkaṭo araññe pavane caramāno sākhaṃ gaṇhāti, taṃ muñcitvā aññaṃ sākhaṃ gaṇhāti. Evameva puthusamaṇabrāhmaṇā puthudiṭṭhigatāni gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti – kapīva sākhaṃ pamuñcaṃ gahāya.

Tenāha bhagavā –

‘‘Purimaṃ pahāya aparaṃ sitāse, ejānugā te na taranti saṅgaṃ;

Te uggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ gahāyā’’ti.



"舍己于此不造作为":"舍己"即舍弃我见。"舍己"即舍弃执取。"舍己"即由于渴爱和见解而执取、执著、固守、耽著、信受的一切，已舍、已吐、已脱、已断、已出离。"于此不造作为"即不造作福行、不造作罪行、不造作不动行，不生起、不共生、不现起、不显现。
世尊因此说道：
"婆罗门不从他说净，不从所见闻戒禁觉；
于福与罪皆不染著，舍己于此不造作为。"
26.
舍前依后求止息，随动不能度系缚；
取舍轮回不断绝，如猿舍枝复执枝。
"舍前依后求止息"：舍弃前师而依止后师；舍弃前法说而依止后法说；舍弃前众而依止后众；舍弃前见而依止后见；舍弃前道而依止后道；舍弃前行道而依止、亲近、趋向、耽著、信受后行道。
"随动不能度系缚"："动"即是渴爱。即是贪、染贪...乃至贪婪、不善根。"随动"即是随动、随逐动、随行动、为动所陷、所堕、所制、心为所夺。"不能度系缚"即是不能超越、不能度过、不能越过、不能超出贪系缚、嗔系缚、痴系缚、慢系缚、见系缚、烦恼系缚、恶行系缚。
"取舍轮回不断绝"：执取师，舍之而执取他师；执取法说，舍之而执取他法说；执取众，舍之而执取他众；执取见，舍之而执取他见；执取道，舍之而执取他道；执取行道，舍之而执取他行道；执取又舍弃，取著又抛弃。
"如猿舍枝复执枝"：如猿猴在林野中游行，执取枝，舍之而执取另一枝。如是众多沙门婆罗门执取又舍弃、取著又抛弃众多见解。
世尊因此说道：
"舍前依后求止息，随动不能度系缚；
取舍轮回不断绝，如猿舍枝复执枝。"

27.

Sayaṃsamādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;

Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño.

Sayaṃ samādāya vatāni jantūti. Sayaṃ samādāyāti sāmaṃ samādāya . Vatānīti hatthivataṃ vā assavataṃ vā govataṃ vā kukkūravataṃ vā kākavataṃ vā vāsudevavataṃ vā baladevavataṃ vā puṇṇabhaddavataṃ vā maṇibhaddavataṃ vā aggivataṃ vā nāgavataṃ vā supaṇṇavataṃ vā yakkhavataṃ vā asuravataṃ vā…pe… disāvataṃ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā. Jantūti satto naro …pe… manujoti – sayaṃ samādāya vatāni jantu.

Uccāvacaṃ gacchati saññasattoti satthārato satthāraṃ gacchati; dhammakkhānato dhammakkhānaṃ gacchati; gaṇato gaṇaṃ gacchati; diṭṭhiyā diṭṭhiṃ gacchati; paṭipadāya paṭipadaṃ gacchati; maggato maggaṃ gacchati. Saññasattoti kāmasaññāya byāpādasaññāya vihiṃsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito palibuddho. Yathā bhittikhile vā nāgadante vā bhaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ, evameva kāmasaññāya byāpādasaññāya vihiṃsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito palibuddhoti – uccāvacaṃ gacchati saññasatto.

Vidvā ca vedehi samecca dhammanti. Vidvāti vidvā vijjāgato ñāṇī vibhāvī medhāvī. Vedehīti vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Tehi vedehi jātijarāmaraṇassa antagato antappatto, koṭigato koṭippatto, pariyantagato pariyantappatto, vosānagato vosānappatto, tāṇagato tāṇappatto, leṇagato leṇappatto, saraṇagato saraṇappatto, abhayagato abhayappatto, accutagato accutappatto, amatagato amatappatto, nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū, vedehi vā antagatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū. Sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo vidito hoti, doso vidito hoti, moho vidito hoti, māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]

Samaṇānaṃ yānīdhatthi [yānipatthi (sī. syā.) su. ni. 534] brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū soti.


27.
众生自取诸禁戒，系著想念升沉去；
智者以智会知法，广慧不复升沉行。
"众生自取诸禁戒"："自取"即是自己取受。"禁戒"即是象禁戒、马禁戒、牛禁戒、狗禁戒、乌鸦禁戒、婆苏提婆禁戒、跋罗提婆禁戒、富楼那跋陀禁戒、摩尼跋陀禁戒、火禁戒、龙禁戒、金翅鸟禁戒、夜叉禁戒、阿修罗禁戒...乃至方位禁戒等，取受、受持、执取、执著、固守。"众生"即是有情、士夫...乃至人。
"系著想念升沉去"：从师至师而去，从法说至法说而去，从众至众而去，从见至见而去，从道至道而去，从行道至行道而去。"系著想念"：为欲想、嗔想、害想、见想所系、遍系、执著、粘着、系缚、障碍。如物品系、遍系、执著、粘着、系缚、障碍于壁钉或象牙钩，如是为欲想、嗔想、害想、见想所系、遍系、执著、粘着、系缚、障碍。
"智者以智会知法"："智者"即是具智、得明、有智、明达、有慧者。"以智"：智即是指四道中的智、慧、慧根、慧力、择法觉支、思择、观察、正见。以此诸智达到生老死的终点、达到边际、达到极限、达到边界、达到终结、达到庇护、达到藏所、达到归依、达到无畏、达到不死、达到甘露、达到涅槃。或以达到智的边际为知智者，或以智达到边际为知智者，或以知七法为知智者。已知有身见，已知疑惑，已知戒禁取，已知贪欲，已知嗔恚，已知愚痴，已知慢，已知诸恶不善法、染污再有、有忧苦报、未来生老死法。
世尊对萨毗耶说：
"审察此世沙门婆罗门，
所有诸智尽皆明了；
于一切受离贪欲，
超越一切智成知智者。"


Vidvāca vedehi samecca dhammanti. Samecca abhisamecca dhammaṃ. Sabbe saṅkhārā aniccāti samecca abhisamecca dhammaṃ; sabbe saṅkhārā dukkhāti samecca abhisamecca dhammaṃ; sabbe dhammā anattāti samecca abhisamecca dhammaṃ; avijjāpaccayā saṅkhārāti samecca abhisamecca dhammaṃ; saṅkhārapaccayā viññāṇanti samecca abhisamecca dhammaṃ; viññāṇapaccayā nāmarūpanti…pe… nāmarūpapaccayā saḷāyatananti… saḷāyatanapaccayā phassoti… phassapaccayā vedanāti… vedanāpaccayā taṇhāti… taṇhāpaccayā upādānanti… upādānapaccayā bhavoti… bhavapaccayā jātīti… jātipaccayā jarāmaraṇanti samecca abhisamecca dhammaṃ; avijjānirodhā saṅkhāranirodhoti samecca abhisamecca dhammaṃ; saṅkhāranirodhā viññāṇanirodhoti samecca abhisamecca dhammaṃ; viññāṇanirodhā nāmarūpanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… saḷāyatananirodhā phassanirodhoti… phassanirodhā vedanānirodhoti… vedanānirodhā taṇhānirodhoti… taṇhānirodhā upādānanirodhoti… upādānanirodhā bhavanirodhoti… bhavanirodhā jātinirodhoti… jātinirodhā jarāmaraṇanirodhoti samecca abhisamecca dhammaṃ; idaṃ dukkhanti samecca abhisamecca dhammaṃ; ayaṃ dukkhasamudayoti… ayaṃ dukkhanirodhoti… ayaṃ dukkhanirodhagāminī paṭipadāti samecca abhisamecca dhammaṃ; ime āsavāti samecca abhisamecca dhammaṃ; ayaṃ āsavasamudayoti… ayaṃ āsavanirodhoti… ayaṃ āsavanirodhagāminī paṭipadāti samecca abhisamecca dhammaṃ; ime dhammā abhiññeyyāti samecca abhisamecca dhammaṃ; ime dhammā pariññeyyāti… ime dhammā pahātabbāti… ime dhammā bhāvetabbāti … ime dhammā sacchikātabbāti samecca abhisamecca dhammaṃ. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti samecca abhisamecca dhammanti – vidvā ca vedehi samecca dhammaṃ.

Na uccāvacaṃ gacchati bhūripaññoti na satthārato satthāraṃ gacchati, na dhammakkhānato dhammakkhānaṃ gacchati, na gaṇato gaṇaṃ gacchati, na diṭṭhiyā diṭṭhiṃ gacchati, na paṭipadāya paṭipadaṃ gacchati, na maggato maggaṃ gacchati. Bhūripaññoti bhūripañño mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño. Bhūri vuccati pathavī. Tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – na uccāvacaṃ gacchati bhūripañño.

Tenāha bhagavā –

‘‘Sayaṃ samādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;

Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño’’ti.



"智者以智会知法"：会知、证知法。会知、证知"一切行无常"之法；会知、证知"一切行是苦"之法；会知、证知"一切法无我"之法；会知、证知"无明缘行"之法；会知、证知"行缘识"之法；会知、证知"识缘名色"...乃至"名色缘六处"..."六处缘触"..."触缘受"..."受缘爱"..."爱缘取"..."取缘有"..."有缘生"..."生缘老死"之法；会知、证知"无明灭则行灭"之法；会知、证知"行灭则识灭"之法；会知、证知"识灭则名色灭"..."名色灭则六处灭"..."六处灭则触灭"..."触灭则受灭"..."受灭则爱灭"..."爱灭则取灭"..."取灭则有灭"..."有灭则生灭"..."生灭则老死灭"之法；会知、证知"此是苦"之法；会知、证知"此是苦集"..."此是苦灭"..."此是趣向苦灭之道"之法；会知、证知"此是漏"之法；会知、证知"此是漏集"..."此是漏灭"..."此是趣向漏灭之道"之法；会知、证知"此等法应证知"之法；会知、证知"此等法应遍知"..."此等法应断"..."此等法应修"..."此等法应证悟"之法。会知、证知六触处之生起、灭没、味著、过患、出离之法。会知、证知五取蕴之生起、灭没、味著、过患、出离之法。会知、证知四大种之生起、灭没、味著、过患、出离之法。会知、证知"凡是生起法，一切皆是灭法"之法。
"广慧不复升沉行"：不从师至师而去，不从法说至法说而去，不从众至众而去，不从见至见而去，不从道至道而去，不从行道至行道而去。"广慧"即是广大智慧、大智慧、广博智慧、愉悦智慧、迅速智慧、锐利智慧、抉择智慧。"广"即是指大地。具足如大地般广大、广博之智慧。
世尊因此说道：
"众生自取诸禁戒，系著想念升沉去；
智者以智会知法，广慧不复升沉行。"

28.

Sa sabbadhammesu visenibhūto,yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Tamevadassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyya.

Sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vāti. Senā vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo mārasenā, doso mārasenā, moho mārasenā, kodho mārasenā, upanāho…pe… sabbākusalābhisaṅkhārā mārasenā.

Vuttañhetaṃ bhagavatā –

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā vuccati.

‘‘Pañcamī thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

‘‘Lābho siloko sakkāro, micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse, pare ca avajānati.

‘‘Esā namuci te senā, kaṇhassābhippahārinī;

Na naṃ asuro jināti, jetvāva labhate sukha’’nti.

Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā, so vuccati visenibhūto. So diṭṭhe visenibhūto, sute visenibhūto, mute visenibhūto, viññāte visenibhūtoti – sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.

Tamevadassiṃ vivaṭaṃ carantanti. Tameva suddhadassiṃ visuddhadassiṃ parisuddhadassiṃ vodātadassiṃ pariyodātadassiṃ. Atha vā, suddhadassanaṃ visuddhadassanaṃ parisuddhadassanaṃ vodātadassanaṃ pariyodātadassanaṃ. Vivaṭanti taṇhāchadanaṃ diṭṭhichadanaṃ kilesachadanaṃ duccaritachadanaṃ avijjāchadanaṃ. Tāni chadanāni vivaṭāni honti viddhaṃsitāni ugghāṭitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Carantanti carantaṃ vicarantaṃ viharantaṃ iriyantaṃ vattentaṃ pālentaṃ yapentaṃ yāpentanti – tameva dassiṃ vivaṭaṃ carantaṃ.

Kenīdhalokasmi vikappayeyyāti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā kena rāgena kappeyya, kena dosena kappeyya, kena mohena kappeyya, kena mānena kappeyya, kāya diṭṭhiyā kappeyya, kena uddhaccena kappeyya, kāya vicikicchāya kappeyya, kehi anusayehi kappeyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā. Abhisaṅkhārānaṃ pahīnattā gatiyo kena kappeyya – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi, paccayo natthi, kāraṇaṃ natthi, yena kappeyya vikappeyya vikappaṃ āpajjeyya. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – kenīdha lokasmiṃ vikappayeyya.

Tenāha bhagavā –

‘‘Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Tameva dassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyyā’’ti.



28.
于一切法离军众，所有见闻觉知中；
彼见者行离遮蔽，于此世间何分别？
"于一切法离军众，所有见闻觉知中"："军"即是魔军。身恶行是魔军，语恶行是魔军，意恶行是魔军，贪是魔军，嗔是魔军，痴是魔军，忿是魔军，恨是魔军...乃至一切不善行是魔军。
世尊曾说此偈：
"欲是汝第一军，第二说不乐；
第三饥与渴，第四说爱欲。
第五睡眠懈，第六说怖畏；
第七是疑惑，第八慢与傲。
利养与名声，不正得荣誉；
自赞毁他人，
此汝黑魔军，摧毁具冲击；
非勇者能胜，胜已得安乐。"
由四圣道而一切魔军和一切对抗烦恼皆被征服、战胜、击破、粉碎、背离，此称为离军众。他于见而离军众，于闻而离军众，于觉而离军众，于识而离军众。
"彼见者行离遮蔽"：彼净见者、遍净见者、极净见者、白净见者、极白净见者。或者，净见、遍净见、极净见、白净见、极白净见。"离遮蔽"即是爱遮蔽、见遮蔽、烦恼遮蔽、恶行遮蔽、无明遮蔽。彼等遮蔽已开、已破、已揭、已除、已断、已灭、已止、已不生、已被智火烧尽。"行"即是行走、游行、住、活动、转动、护持、存续、维持。
"于此世间何分别"：分别有二种 - 爱分别和见分别...乃至此是爱分别...乃至此是见分别。他的爱分别已断，见分别已舍离。因爱分别已断，见分别已舍离，以何贪而分别，以何嗔而分别，以何痴而分别，以何慢而分别，以何见而分别，以何掉举而分别，以何疑而分别，以何随眠而分别 - 为贪者、嗔者、痴者、缚著者、执取者、散乱者、未定者、力著者。彼等行已断。因行已断，以何分别其趣 - 为地狱者、畜生者、饿鬼者、人、天、有色、无色、有想、无想、非想非非想者。无有因、无有缘、无有原因，而分别、遍分别、进入分别。"世间"即是地狱世间、人世间、天世间、蕴世间、界世间、处世间。
世尊因此说道：
"于一切法离军众，所有见闻觉知中；
彼见者行离遮蔽，于此世间何分

29.

Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;

Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke.

Na kappayanti na purekkharontīti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tesaṃ taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappenti na janenti na sañjanenti na nibbattenti nābhinibbattentīti – na kappayanti . Na purekkharontīti. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tesaṃ taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā na diṭṭhiṃ vā purato katvā caranti, na taṇhādhajā na taṇhāketū na taṇhādhipateyyā, na diṭṭhidhajā na diṭṭhiketū na diṭṭhādhipateyyā, na taṇhāya vā na diṭṭhiyā vā parivāritā carantīti – na kappayanti na purekkharonti.

Accantasuddhīti na te vadantīti accantasuddhiṃ saṃsārasuddhiṃ akiriyadiṭṭhiṃ sassatavādaṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – accantasuddhīti na te vadanti.

Ādānaganthaṃgathitaṃ visajjāti. Ganthāti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho; paravādesu āghāto appaccayo byāpādo kāyagantho; attano sīlaṃ vā vataṃ vā sīlavataṃ vā parāmasantīti sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṃsaccābhiniveso kāyagantho. Kiṃkāraṇā vuccati ādānagantho? Tehi ganthehi rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ … upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāravaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Taṃkāraṇā vuccati ādānagantho. Visajjāti ganthe vosajjitvā vā – visajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane poṭayitvā – [phoṭayitvā (syā.)] visajja. Yathā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ visajjaṃ karonti vikopenti; evameva ganthe vosajjitvā – visajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane poṭayitvā visajjāti – ādānaganthaṃ gathitaṃ visajja.

Āsaṃ na kubbanti kuhiñci loketi. Āsā vuccati taṇhā yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Āsaṃ na kubbantīti āsaṃ na kubbanti na janenti na sañjanenti na nibbattenti na abhinibbattenti. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. Loketi apāyaloke…pe… āyatanaloketi – āsaṃ na kubbanti kuhiñci loke.

Tenāha bhagavā –

‘‘Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;

Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke’’ti.



29.
不作分别不置前，不说极净为常住；
舍离取缚所缠结，不于世间起希求。
"不作分别不置前"：分别有二种 - 爱分别和见分别...乃至此是爱分别...乃至此是见分别。他们的爱分别已断，见分别已舍离。因爱分别已断，见分别已舍离，不作、不生、不共生、不现起、不显现爱分别或见分别。"不置前"：前置有二种 - 爱前置和见前置...乃至此是爱前置...乃至此是见前置。他们的爱前置已断，见前置已舍离。因爱前置已断，见前置已舍离，不以爱或见为前而行，不以爱幢、爱幡、爱主，不以见幢、见幡、见主，不被爱或见所围绕而行。
"不说极净为常住"：不说、不讲、不言、不阐明、不表达极净、轮回清净、无作见、常住论。
"舍离取缚所缠结"：系缚有四种 - 贪取身系，嗔恚身系，戒禁取身系，此实执取身系。对自己见解的贪著是贪取身系；对他人言论的嗔恨不满是嗔恚身系；执取自己的戒或禁戒或戒禁是戒禁取身系；执取自己的见解是此实执取身系。为何称为取缚？以此等系缚而取著、执取、执著、执持、固守色；受...想...行...识...趣...生起...结生...有...轮回而取著、执取、执著、执持、固守。因此称为取缚。"舍离"即是舍弃系缚。或者，解开系缚、缠结、束缚、系着、著缚、障碍、绑缚而舍离。如解开车乘或马车或牛车或轿子的装束；如是舍弃系缚而舍离。或者，解开系缚、缠结、束缚、系着、著缚、障碍、绑缚而舍离。
"不于世间起希求"："希求"即是渴爱，即是贪、染贪...乃至贪婪、不善根。"不起希求"即是不作、不生、不共生、不现起、不显现希求。"于任何处"即是于任何、于某处、于任处，或内或外或内外。"世间"即是地狱世间...乃至处世间。
世尊因此说道：
"不作分别不置前，不说极净为常住；
舍离取缚所缠结，不于世间起希求。"

30.

Sīmātigobrāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītaṃ;

Na rāgarāgī na virāgaratto, tassīdha natthi paramuggahītaṃ.

Sīmātigobrāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītanti. Sīmāti catasso sīmāyo – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo, tadekaṭṭhā ca kilesā – ayaṃ paṭhamā sīmā. Oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, oḷāriko kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā – ayaṃ dutiyā sīmā. Anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, anusahagato kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā – ayaṃ tatiyā sīmā. Rūparāgo arūparāgo māno uddhaccaṃ avijjā, mānānusayo bhavarāgānusayo avijjānusayo, tadekaṭṭhā ca kilesā – ayaṃ catutthā sīmā. Yato ca catūhi ariyamaggehi imā catasso sīmāyo atikkanto hoti samatikkanto vītivatto, so vuccati sīmātigo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti , sīlabbataparāmāso bāhito hoti…pe… asito tādi pavuccate sa brahmā. Tassāti arahato khīṇāsavassa.

Ñatvāti paracittañāṇena vā ñatvā pubbenivāsānussatiñāṇena vā ñatvā. Disvāti maṃsacakkhunā vā disvā dibbacakkhunā vā disvā. Sīmātigo brāhmaṇo tassa natthi, ñatvāca disvā ca samuggahītanti. Tassa idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ [viseṭṭhaṃ (sī. syā.)] pāmokkhaṃ uttamaṃ pavaranti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – sīmātigo brāhmaṇo tassa natthi ñatvā ca disvā ca samuggahītaṃ.

Na rāgarāgī na virāgarattoti. Rāgarattā vuccanti ye pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Virāgarattā vuccanti ye rūpāvacaraarūpāvacarasamāpattīsu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Na rāgarāgī na virāgarattoti yato kāmarāgo ca rūparāgo ca arūparāgo ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā [anabhāvakatā (sī.), anabhāvaṃgatā (syā.)] āyatiṃ anuppādadhammā. Ettāvatā na rāgarāgī na virāgaratto.

Tassīdhanatthi paramuggahītanti. Tassāti arahato khīṇāsavassa. Tassa idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – tassīdha natthi paramuggahītaṃ.

Tenāha bhagavā –

‘‘Sīmātigo brāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītaṃ;

Na rāgarāgī na virāgaratto, tassīdha natthi paramuggahīta’’nti.


30.
彼婆罗门超越界，知见所取无执著；
不染于贪不着离，于此无有最上取。
"彼婆罗门超越界，知见所取无执著"："界"有四种界 - 有身见、疑、戒禁取、见随眠、疑随眠及与之俱行的烦恼，此为第一界。粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠及与之俱行的烦恼，此为第二界。微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠及与之俱行的烦恼，此为第三界。色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠及与之俱行的烦恼，此为第四界。由四圣道超越、完全超越、度过此四界者，称为超越界者。"婆罗门"因断除七法而为婆罗门 - 断除有身见，断除疑，断除戒禁取...乃至无所依者称为婆罗门。"彼"即是阿罗汉漏尽者。
"知"即以他心智而知或以宿住随念智而知。"见"即以肉眼见或以天眼见。"彼婆罗门超越界，知见所取无执著"即是他无有此最上、最胜、殊胜、特胜、首要、最上、最妙之所取、执取、执著、固守、信受，不存在、不出现、不获得，已断、已根除、已止息、已寂止、不能生起、已为智火所烧。
"不染于贪不着离"："染贪"即是对五欲功德染著、贪求、执著、耽溺、执取、系缚、障碍者。"着离"即是对色界、无色界等至染著、贪求、执著、耽溺、执取、系缚、障碍者。"不染于贪不着离"即是当欲贪、色贪、无色贪已断、根已断、如断多罗树头、成为非有、于未来不生法时，由此不染于贪不着离。
"于此无有最上取"："彼"即是阿罗汉漏尽者。他无有此最上、最胜、殊胜、特胜、首要、最上、最妙之所取、执取、执著、固守、信受，不存在、不出现、不获得，已断、已根除、已止息、已寂止、不能生起、已为智火所烧。
世尊因此说道：
"彼婆罗门超越界，知见所取无执著；
不染于贪不着离，于此无有最上取。"


Suddhaṭṭhakasuttaniddeso catuttho.

净八经义释第四完成。


