6. Jarāsuttaniddeso

Atha jarāsuttaniddesaṃ vakkhati –



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6. 衰老经注释
接下来将解说衰老经注释 -
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39.

Appaṃvata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati[mīyati (sī.)];

Yo cepi aticca jīvati, atha kho so jarasāpi miyyati.

Appaṃ vata jīvitaṃ idanti. Jīvitanti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ. Api ca, dvīhi kāraṇehi appakaṃ jīvitaṃ thokaṃ jīvitaṃ – ṭhitiparittatāya vā appakaṃ jīvitaṃ, sarasaparittatāya vā appakaṃ jīvitaṃ. Kathaṃ ṭhitiparittatāya vā 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;

Na tveva tepi jīvanti, dvīhi cittehi saṃyutā [samohitā (sī. syā. ka.)].

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

‘‘Anantarā ca ye bhaggā, 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.

‘‘Anidhānagatā bhaggā, puñjo natthi anāgate;

Nibbattā ye ca 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? Assāsūpanibaddhaṃ [assāsūpanibandhaṃ (ka.)] jīvitaṃ, passāsūpanibaddhaṃ jīvitaṃ, assāsapassāsūpanibaddhaṃ jīvitaṃ, mahābhūtūpanibaddhaṃ jīvitaṃ, kabaḷīkārāhārūpanibaddhaṃ jīvitaṃ, usmūpanibaddhaṃ jīvitaṃ, viññāṇūpanibaddhaṃ jīvitaṃ. Mūlampi imesaṃ dubbalaṃ, pubbahetūpi imesaṃ dubbalā, ye paccayā tepi dubbalā, yepi pabhāvikā tepi dubbalā, sahabhūpi 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.


39.
生命真是短暂啊，还不到百年就死去；
纵能活得更久些，终究还是老死去。
"生命真是短暂啊"中的生命，指寿命、维持、持续、延续、活动、运转、护持、生命、命根。此外，由两个原因而说生命短暂微少：以持续短暂而生命短暂，以本质短暂而生命短暂。
如何以持续短暂而生命短暂？在过去心识刹那曾活，不在活，将不活；在未来心识刹那将活，不在活，未曾活；在现在心识刹那在活，未曾活，将不活。
"生命与自身，以及诸苦乐，
皆同一心相应，刹那迅速流转。
天神虽住世，八万四千劫，
亦不能同时，具有两心识。
无论正死者，或此世安住，
诸蕴皆相似，灭已不重生。
前已坏灭者，未来将坏者，
其间已灭者，性相无差异。
未生不成生，现在正存活，
心灭即世亡，唯名胜义有。
如水向低处，随欲而流转，
六处为缘故，相续无间断。
已灭入虚空，未来无积聚，
现生而住者，如针尖芥子。
已生诸法者，坏灭在其前，
具败坏本性，不与旧相杂。
从不见处来，坏灭往可见，
如空中电光，生起复消逝。"
如是以持续短暂而生命短暂。
如何以本质短暂而生命短暂？生命依赖入息、依赖出息、依赖入出息、依赖四大种、依赖段食、依赖暖、依赖识。这些的根本脆弱，前因脆弱，诸缘脆弱，诸能生者脆弱，俱有者脆弱，相应者脆弱，俱生者脆弱，诸运作者脆弱。这些互相恒常脆弱，互相不稳固。这些互相毁坏，互不能保护，也不能互相维系。生起者不可得。
"无一被任何所减，这一切皆如乾闼婆，
此由前者所生起，能生者早已死去，
前者与后者，彼此终不相见。"
如是以本质短暂而生命短暂。


Api ca, cātumahārājikānaṃ [cātummahārājikānaṃ (sī. syā.)] devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittaṃ jīvitaṃ thokaṃ 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 parittaṃ 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.

Appaṃ vata jīvitaṃ idaṃ.

Oraṃ vassasatāpi miyyatīti. Kalalakālepi cavati marati antaradhāyati vippalujjati, abbudakālepi cavati marati antaradhāyati vippalujjati, pesikālepi cavati marati antaradhāyati vippalujjati, ghanakālepi cavati marati antaradhāyati vippalujjati, pasākhakālepi cavati marati antaradhāyati vippalujjati, jātamattopi cavati marati antaradhāyati vippalujjati, sūtigharepi [pasūtighare (syā.), sūtikaghare (ka.)] cavati marati antaradhāyati vippalujjati, addhamāsikopi cavati marati antaradhāyati vippalujjati, māsikopi cavati marati antaradhāyati vippalujjati, dvemāsikopi…pe… temāsikopi… catumāsikopi… pañcamāsikopi cavati marati antaradhāyati vippalujjati, chamāsikopi… sattamāsikopi… aṭṭhamāsikopi… navamāsikopi… dasamāsikopi… saṃvaccharikopi cavati marati antaradhāyati vippalujjati, dvevassikopi… tivassikopi… catuvassikopi… pañcavassikopi … chavassikopi… sattavassikopi… aṭṭhavassikopi… navavassikopi… dasavassikopi… vīsativassikopi… tiṃsavassikopi… cattārīsavassikopi… paññāsavassikopi… saṭṭhivassikopi… sattativassikopi… asītivassikopi… navutivassikopi cavati marati antaradhāyati vippalujjatīti – oraṃ vassasatāpi miyyati.

Yocepi aticca jīvatīti. Yo vassasataṃ atikkamitvā jīvati so ekaṃ vā vassaṃ jīvati, dve vā vassāni jīvati, tīṇi vā vassāni jīvati, cattāri vā vassāni jīvati, pañca vā vassāni jīvati…pe… dasa vā vassāni jīvati, vīsati vā vassāni jīvati, tiṃsaṃ vā vassāni jīvati, cattārīsaṃ vā vassāni jīvatīti – yo cepi aticca jīvati. Atha kho so jarasāpi miyyatīti. Yadā jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto khaṇḍadanto palitakeso vilūnaṃ khalitasiro [khalitaṃ siro (sī.)] valinaṃ tilakāhatagatto vaṅko bhoggo daṇḍaparāyano, so jarāyapi cavati marati antaradhāyati vippalujjati, natthi maraṇamhā mokkho.

‘‘Phalānamiva pakkānaṃ, pāto patanato [papatato (sī.)] bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

‘‘Yathāpi kumbhakārassa, katā mattikabhājanā;

Sabbe bhedanapariyantā, evaṃ maccāna jīvitaṃ.


此外，相对于四大王天诸天的寿命，人的生命短暂微少，生命有限，生命微弱，生命刹那，生命轻速，生命短促，生命不持久，生命不长住。相对于忉利天诸天的寿命...乃至...夜摩天诸天、兜率天诸天、化乐天诸天、他化自在天诸天、梵众天诸天的寿命，人的生命短暂微少，生命有限，生命微弱，生命刹那，生命轻速，生命短促，生命不持久，生命不长住。世尊曾如是说："诸比丘，人寿短少，必往后世，应以智慧觉悟，应行善业，应修梵行，生者无不死。诸比丘，长寿者不过百年或稍多。
人寿实短暂，善人当鄙弃，
如头燃烈火，死神必降临。
日夜不停息，寿命渐消亡，
众生命将尽，如小溪之水。"
生命真是短暂啊。
"还不到百年就死去"意为：在羯罗蓝时期就死亡、消亡、消失、破坏，在頞部陀时期就死亡、消亡、消失、破坏，在闭尸时期就死亡、消亡、消失、破坏，在键南时期就死亡、消亡、消失、破坏，在钵罗奢佉时期就死亡、消亡、消失、破坏，在初生时就死亡、消亡、消失、破坏，在产房中就死亡、消亡、消失、破坏，半月龄就死亡、消亡、消失、破坏，一月龄就死亡、消亡、消失、破坏，二月龄...乃至...三月龄、四月龄、五月龄就死亡、消亡、消失、破坏，六月龄、七月龄、八月龄、九月龄、十月龄、一岁就死亡、消亡、消失、破坏，二岁、三岁、四岁、五岁、六岁、七岁、八岁、九岁、十岁、二十岁、三十岁、四十岁、五十岁、六十岁、七十岁、八十岁、九十岁就死亡、消亡、消失、破坏 - 这就是"还不到百年就死去"。
"纵能活得更久些"意为：有人超过百年而活，或活一年，或活二年，或活三年，或活四年，或活五年...乃至...或活十年，或活二十年，或活三十年，或活四十年。"终究还是老死去"意为：当他衰老、年迈、高龄、年岁已高、牙齿脱落、头发灰白、头顶光秃、皮肤皱纹、身体斑点、弯腰驼背、需拄拐杖，他还是会因衰老而死亡、消亡、消失、破坏，无法逃脱死亡。
"如熟果之落，朝恐坠地时，
如是生众生，常惧死临时。
譬如陶工造，种种泥土器，
终归必破碎，人命亦复然。


‘‘Daharā ca mahantā ca, ye bālā ye ca paṇḍitā;

Sabbe maccuvasaṃ yanti, sabbe maccuparāyanā.

‘‘Tesaṃ maccuparetānaṃ, gacchataṃ paralokato;

Na pitā tāyate puttaṃ, ñātī vā pana ñātake.

‘‘Pekkhataññeva ñātīnaṃ, passa lālappataṃ puthu;

Ekamekova maccānaṃ, govajjho viya niyyati;

Evamabbhāhato loko, maccunā ca jarāya cā’’ti.

Atha kho so jarasāpi miyyati.

Tenāha bhagavā –

‘‘Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati;

Yo cepi aticca jīvati, atha kho so jarasāpi miyyatī’’ti.



"少年及长者，愚者与智者，
皆归死王辖，终赴死亡处。
当其赴死去，前往他世时，
父不能救子，亲眷救眷亲。
且看诸眷属，众多悲泣语，
人人各被牵，如牛赴屠所；
如是世间为，死老所打击。"
终究还是老死去。
所以世尊说：
"生命真是短暂啊，还不到百年就死去；
纵能活得更久些，终究还是老死去。"


40.

Socantijanā mamāyite, na hi santi niccā pariggahā;

Vinābhāvaṃ santamevidaṃ, iti disvā nāgāramāvase.

Socanti janā mamāyiteti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Mamāyitaṃ vatthuṃ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti. Mamāyitaṃ vatthuṃ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – socanti janā mamāyite.

Nahi santi niccā pariggahāti. Dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Taṇhāpariggaho anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammo. Diṭṭhipariggahopi anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammo. Vuttañhetaṃ bhagavatā – ‘‘passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāyaṃ pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Ahampi kho etaṃ, bhikkhave, pariggahaṃ na samanupassāmi, yvāyaṃ pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’’ti. Pariggahā niccā dhuvā sassatā avipariṇāmadhammā natthi na santi na saṃvijjanti na labbhantīti – na hi santi niccā pariggahā.

Vinābhāvaṃ santamevidanti. Nānābhāve vinābhāve aññathābhāve sante saṃvijjamāne upalabbhiyamāne. Vuttañhetaṃ bhagavatā – ‘‘alaṃ, ānanda! Mā soci mā paridevi. Nanu etaṃ, ānanda, mayā paṭikacceva [paṭigacceva (sī.)] akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, ānanda, labbhā – yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ taṃ vata mā palujjī’ti! Netaṃ ṭhānaṃ vijjati. Purimānaṃ purimānaṃ khandhānaṃ dhātūnaṃ āyatanānaṃ vipariṇāmaññathābhāvā pacchimā pacchimā khandhā ca dhātuyo ca āyatanāni ca pavattantī’’ti – vinābhāvaṃ santamevidaṃ.

Iti disvā nāgāramāvaseti. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ. Itīti iti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mamattesūti – iti disvā. Nāgāramāvaseti sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – iti disvā nāgāramāvase.

Tenāha bhagavā –

‘‘Socanti janā mamāyite, na hi santi niccā pariggahā;

Vinābhāvaṃ santamevidaṃ, iti disvā nāgāramāvase’’ti.



40.
众人为所执著忧愁，实无常住之所执；
既见必有别离事，是故不应住俗家。
"众人为所执著忧愁"中的"众人"指刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天神与人类。"执著"有两种执著：渴爱执著与见执著...乃至...这是渴爱执著...乃至...这是见执著。对于执著之物，怀疑将失去时忧愁，正在失去时忧愁，已经失去时忧愁。对于执著之物，怀疑将变异时忧愁，正在变异时忧愁，已经变异时忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱 - 这就是"众人为所执著忧愁"。
"实无常住之所执"中，有两种执取：渴爱执取与见执取...乃至...这是渴爱执取...乃至...这是见执取。渴爱执取是无常的、有为的、缘生的、坏灭法、衰败法、离贪法、灭尽法、变异法。见执取也是无常的、有为的、缘生的、坏灭法、衰败法、离贪法、灭尽法、变异法。世尊曾如是说："诸比丘，你们是否见到有什么执取是常住、坚固、永恒、不变异法、如永恒般永远如是住立？""不然，世尊。""善哉，诸比丘！我也不见有什么执取是常住、坚固、永恒、不变异法、如永恒般永远如是住立。"常住、坚固、永恒、不变异法的执取是不存在、不有、不发现、不获得的 - 这就是"实无常住之所执"。
"既见必有别离事"指差异性、别离性、变异性是存在、发现、获得的。世尊曾如是说："够了，阿难！不要忧愁，不要悲叹。阿难，我不是早就说过吗：'一切可爱可意之物必有差异、别离、变异。阿难，于此如何可得 - 凡是生、有、有为、败坏法者，愿其不坏灭！'这是不可能的。由于前前诸蕴、诸界、诸处的变异差别，后后诸蕴、诸界、诸处得以相续。" - 这就是"既见必有别离事"。
"是故不应住俗家"中的"是故"是句子连接、结合、圆满、字母和合、语词圆润、词序。"是故"即如是见、看见、衡量、判断、辨别、明了执著后 - 这是"是故见"。"不应住俗家"指切断一切居家障碍，切断子女障碍，切断亲属障碍，切断朋友同僚障碍，切断储藏障碍，剃除须发，披着袈裟衣，从居家出家成为非家，达到无所有状态，独自行、住、动、转、护、持续、维持 - 这就是"是故不应住俗家"。
所以世尊说：
"众人为所执著忧愁，实无常住之所执；
既见必有别离事，是故不应住俗家。"

41.

Maraṇenapi taṃ pahīyati[pahiyyati (ka.)]yaṃ puriso mamidanti maññati;

Etampividitvāna[etaṃ disvāna (sī. ka.)]paṇḍito, na mamattāya nametha māmako.

Maraṇenapi taṃ pahīyatīti. Maraṇanti yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccumaraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo. Tanti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Pahīyatīti pahīyati jahīyati vijahīyati antaradhāyati vippalujjati. Bhāsitampi hetaṃ –

‘‘Pubbeva maccaṃ vijahanti bhogā, maccova ne pubbataraṃ jahāti;

Asassatā bhogino kāmakāmī, tasmā na socāmahaṃ sokakāle.

‘‘Udeti āpūrati veti cando, attaṃ gametvāna paleti sūriyo;

Viditā mayā sattuka lokadhammā, tasmā na socāmahaṃ sokakāle’’ti.

Maraṇenapi taṃ pahīyati. Yaṃ puriso mamidanti maññatīti. Yanti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Purisoti saṅkhā samaññā paññatti vohāro [lokavohāro (syā.)] nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Mamidanti maññatīti taṇhāmaññanāya maññati, diṭṭhimaññanāya maññati, mānamaññanāya maññati, kilesamaññanāya maññati, duccaritamaññanāya maññati, payogamaññanāya maññati, vipākamaññanāya maññatīti – yaṃ puriso mamidanti maññati.

Etampi viditvāna paṇḍitoti. Etaṃ ādīnavaṃ ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mamattesūti, etampi viditvā paṇḍito dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – etampi viditvāna paṇḍito.

Na mamattāya nametha māmakoti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Māmakoti buddhamāmako dhammamāmako saṅghamāmako. So bhagavantaṃ mamāyati, bhagavā taṃ puggalaṃ pariggaṇhāti. Vuttañhetaṃ bhagavatā – ‘‘ye te, bhikkhave, bhikkhū kuhā thaddhā [baddhā (ka.) itivu. 108] lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā; apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Na ca te imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā; anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Te ca imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti’’.

‘‘Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

‘‘Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite’’.

Na mamattāya nametha māmakoti. Māmako taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamattāya na nameyya na onameyya, na taṃninno assa na tappoṇo na tappabbhāro na tadadhimutto na tadadhipateyyoti – na mamattāya nametha māmako.

Tenāha bhagavā –

‘‘Maraṇenapi taṃ pahīyati, yaṃ puriso mamidanti maññati;

Etampi viditvāna paṇḍito, na mamattāya nametha māmako’’ti.



41.
死亡也将离弃彼，人之所思"此是我"；
智者既知此道理，我弟子勿趋执著。
"死亡也将离弃彼"中的"死亡"指诸众生从各自众生群体中的死去、逝去、破坏、消失、死亡、命终、诸蕴崩溃、身体弃舍、命根断绝。"彼"指色、受、想、行、识。"离弃"指离开、舍弃、断绝、消失、破坏。此亦曾说：
"财产先于人离去，或是人先离财产；
享乐贪欲者无常，是故我于忧时不忧。
月升满盈复衰减，日行西方即沉没；
我知世间诸法已，是故我于忧时不忧。"
死亡也将离弃彼。"人之所思'此是我'"中的"所"指色、受、想、行、识。"人"是称号、共称、施设、言说[世间言说]、名字、命名、命名法、语词、表达、称呼。"所思'此是我'"指以渴爱思量而思，以见思量而思，以慢思量而思，以烦恼思量而思，以恶行思量而思，以造作思量而思，以果报思量而思 - 这是"人之所思'此是我'"。
"智者既知此道理"中，知、了知、衡量、判断、辨别、明了此过患于执著，这就是"既知此"；"智者"指贤者、智者、有慧者、觉者、智识者、辨别者、具慧者 - 这就是"智者既知此道理"。
"我弟子勿趋执著"中，"执著"有两种：渴爱执著与见执著...乃至...这是渴爱执著...乃至...这是见执著。"我弟子"指佛弟子、法弟子、僧弟子。他亲近世尊，世尊摄受那个人。世尊曾如是说："诸比丘，凡是诸比丘诡诈、强硬、饶舌、骄傲、掉举、不定，诸比丘，这些比丘不是我的弟子；这些比丘已离此法律，他们在此法律中不得增长、发展、广大。诸比丘，凡是诸比丘不诡诈、不饶舌、坚定、不强硬、善定，诸比丘，这些比丘是我的弟子；这些比丘不离此法律，他们在此法律中得增长、发展、广大。"
"诡诈强硬多饶舌，骄傲掉举不定者，
彼等不增正觉法，等正觉者所宣说。
不诡不饶舌坚定，不强善定诸比丘，
彼等增长正觉法，等正觉者所宣说。"
"我弟子勿趋执著"指我弟子舍离渴爱执著，放弃见执著，不应趋向执著，不应倾向，不应倾斜，不应向彼，不应倾向彼，不应以彼为主 - 这就是"我弟子勿趋执著"。
所以世尊说：
"死亡也将离弃彼，人之所思'此是我'；
智者既知此道理，我弟子勿趋执著。"

42.

Supinenayathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ janaṃ, petaṃ kālaṅkataṃ[kālakataṃ (sī. syā.)]na passati.

Supinena yathāpi saṅgatanti. Saṅgataṃ samāgataṃ samāhitaṃ sannipatitanti – supinena yathāpi saṅgataṃ. Paṭibuddhopuriso na passatīti yathā puriso supinagato candaṃ passati, sūriyaṃ passati, mahāsamuddaṃ passati, sineruṃ pabbatarājānaṃ passati, hatthiṃ passati, assaṃ passati, rathaṃ passati, pattiṃ passati, senābyūhaṃ passati, ārāmarāmaṇeyyakaṃ passati, vanarāmaṇeyyakaṃ…pe… bhūmirāmaṇeyyakaṃ… pokkharaṇīrāmaṇeyyakaṃ passati; paṭibuddho na kiñci passatīti – paṭibuddho puriso na passati.

Evampi piyāyitaṃ jananti. Evanti opammasampaṭipādanaṃ. Piyāyitaṃ jananti mamāyitaṃ janaṃ mātaraṃ vā pitaraṃ vā bhātaraṃ vā bhaginiṃ vā puttaṃ vā dhītaraṃ vā mittaṃ vā amaccaṃ vā ñātiṃ vā sālohitaṃ vāti – evampi piyāyitaṃ janaṃ.

Petaṃkālaṅkataṃ na passatīti. Peto vuccati mato. Kālaṅkataṃ na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – petaṃ kālaṅkataṃ na passati.

Tenāha bhagavā –

‘‘Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ janaṃ, petaṃ kālaṅkataṃ na passatī’’ti.

43.

Diṭṭhāpisutāpi te janā, yesaṃ nāmamidaṃ pavuccati;

Nāmaṃyevāvasissati, [nāmamevā’vasissati (sī. syā.)]akkheyyaṃ petassa jantuno.

Diṭṭhāpi sutāpi te janāti. Diṭṭhāti ye cakkhuviññāṇābhisambhūtā. Sutāti ye sotaviññāṇābhisambhūtā . Te janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā cāti – diṭṭhāpi sutāpi te janā.

Yesaṃ nāmamidaṃ pavuccatīti. Yesanti yesaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Nāmanti saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Pavuccatīti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – yesaṃ nāmamidaṃ pavuccati.

Nāmaṃyevāvasissati akkheyyanti. Rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ pahīyati jahīyati vijahīyati antaradhāyati vippalujjati, nāmaṃyevāvasissati. Akkheyyanti. Akkhātuṃ kathetuṃ bhaṇituṃ dīpayituṃ voharitunti – nāmaṃ evāvasissati akkheyyaṃ. Petassa jantunoti. Petassāti matassa kālaṅkatassa. Jantunoti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassāti – petassa jantuno.

Tenāha bhagavā –

‘‘Diṭṭhāpi sutāpi te janā, yesaṃ nāmamidaṃ pavuccati;

Nāmaṃyevāvasissati, akkheyyaṃ petassa jantuno’’ti.



42.
犹如梦中所相遇，人醒之后不复见；
如是可爱之亲人，死者逝去不复见。
"犹如梦中所相遇"中的"相遇"指会遇、会合、聚集 - 这就是"犹如梦中所相遇"。"人醒之后不复见"指如人在梦中见月亮、见太阳、见大海、见须弥山王、见象、见马、见车、见步兵、见军阵、见园林胜景、见森林胜景...乃至...见地面胜景、见莲池胜景；醒后什么也看不见 - 这就是"人醒之后不复见"。
"如是可爱之亲人"中，"如是"是比喻的完成。"可爱之亲人"指执著之人，或母亲、或父亲、或兄弟、或姐妹、或儿子、或女儿、或朋友、或同僚、或亲戚、或血亲 - 这就是"如是可爱之亲人"。
"死者逝去不复见"中，"死者"指已死之人。"不复见"指不见、不观、不获、不得、不获得 - 这就是"死者逝去不复见"。
所以世尊说：
"犹如梦中所相遇，人醒之后不复见；
如是可爱之亲人，死者逝去不复见。"
43.
所见及所闻之人，此等名号被称说；
唯有名号将留存，可说属于亡者人。
"所见及所闻之人"中，"所见"指以眼识所知者。"所闻"指以耳识所知者。"之人"指刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天神与人类 - 这就是"所见及所闻之人"。
"此等名号被称说"中，"此等"指那些刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天神与人类。"名号"指称号、共称、施设、言说、名字、命名、命名法、语词、表达、称呼。"被称说"指被说、被称说、被告知、被言说、被显示、被言述 - 这就是"此等名号被称说"。
"唯有名号将留存、可说"中，色、受、想、行、识被离弃、被舍弃、被断绝、被消失、被破坏，唯有名号将留存。"可说"指可告知、可言说、可告诉、可显示、可言述 - 这就是"唯有名号将留存、可说"。"属于亡者人"中，"亡者"指已死、已逝者。"人"指众生、人、人类、补特伽罗、生命、生者、养育者、个体、主导者、人类 - 这就是"属于亡者人"。
所以世尊说：
"所见及所闻之人，此等名号被称说；
唯有名号将留存，可说属于亡者人。"

44.

Sokapparidevamaccharaṃ, na pajahanti giddhā mamāyite;

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassino.

Sokapparidevamaccharaṃ na pajahanti giddhā mamāyiteti. Sokoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antodāho antoparidāho [antoḍāho antopariḍāho (syā.)] cetaso parijjhāyanā domanassaṃ sokasallaṃ. Paridevoti ñātibyasanena vā phuṭṭhassa…pe… diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṃ. Macchariyanti 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. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca …pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Mamāyitaṃ vatthuṃ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti, mamāyitaṃ vatthuṃ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti, mamāyitaṃ vatthuṃ acchedasaṅkinopi paridevanti, acchijjantepi paridevanti, acchinnepi paridevanti. Mamāyitaṃ vatthuṃ vipariṇāmasaṅkinopi paridevanti, vipariṇāmantepi paridevanti, vipariṇatepi paridevanti. Mamāyitaṃ vatthuṃ rakkhanti gopenti pariggaṇhanti mamāyanti maccharāyanti; mamāyitasmiṃ vatthusmiṃ sokaṃ na jahanti, paridevaṃ na jahanti, macchariyaṃ na jahanti, gedhaṃ na jahanti nappajahanti na vinodenti na byantiṃ karonti na anabhāvaṃ gamentīti – sokapparidevamaccharaṃ nappajahanti giddhā mamāyite.


44.
贪执所爱不舍离，忧愁悲泣与悭吝；
故诸牟尼弃执取，行于见安稳之道。
"贪执所爱不舍离，忧愁悲泣与悭吝"中的"忧愁"指：被亲属灾难所触、被财富灾难所触、被疾病灾难所触、被戒德灾难所触、被见解灾难所触、被任一灾难所遇、被任一苦法所触时的忧愁、忧虑、忧愁状态、内心忧愁、内心深忧、内心焦灼、内心深焦、内心烧恼、意的苦恼、忧愁之箭。"悲泣"指：被亲属灾难所触...乃至...被见解灾难所触、被任一灾难所遇、被任一苦法所触时的哭泣、悲泣、哭泣状态、悲泣状态、言语悲叹、极度悲叹、悲声、悲泣声、悲泣状态。"悭吝"指五种悭吝：住处悭吝、眷属悭吝、利养悭吝、美名悭吝、法悭吝。如是性质的悭吝、悭吝性、悭吝状态、吝啬、铜臭、心的执著性 - 这称为悭吝。此外，蕴悭吝也是悭吝，界悭吝也是悭吝，处悭吝也是悭吝，执著 - 这称为悭吝。贪著被称为渴爱，即是贪、染着...乃至...贪求、贪欲、不善根。"执著"有两种：渴爱执著与见执著...乃至...这是渴爱执著...乃至...这是见执著。对于执著之物，怀疑将失去时忧愁，正在失去时忧愁，已经失去时忧愁；对于执著之物，怀疑将变异时忧愁，正在变异时忧愁，已经变异时忧愁；对于执著之物，怀疑将失去时悲泣，正在失去时悲泣，已经失去时悲泣；对于执著之物，怀疑将变异时悲泣，正在变异时悲泣，已经变异时悲泣。他们守护、保护、执取、执著、吝惜执著之物；对于执著之物，不舍忧愁，不舍悲泣，不舍悭吝，不舍贪著，不舍离，不驱除，不终止，不使之不存在 - 这就是"贪执所爱不舍离，忧愁悲泣与悭吝"。


Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassinoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamānā mamattesūti – tasmā. Munayoti monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Tena ñāṇena samannāgatā munayo monappattā. Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ…pe… saṅgajālamaticca so muni. Pariggahoti dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Munayo taṇhāpariggahaṃ pariccajitvā diṭṭhipariggahaṃ paṭinissajjitvā cajitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā acariṃsu vihariṃsu iriyiṃsu vattiṃsu pāliṃsu yapiṃsu yāpiṃsu. Khemadassinoti khemaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Khemadassinoti khemadassino tāṇadassino leṇadassino saraṇadassino abhayadassino accutadassino amatadassino nibbānadassinoti – tasmā munayo pariggahaṃ hitvā acariṃsu khemadassino.

Tenāha bhagavā –

‘‘Sokapparidevamaccharaṃ, na jahanti giddhā mamāyite;

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassino’’ti.



"故诸牟尼弃执取，行于见安稳之道"中，"故"指因此、因这个原因、因这个缘由、因这个条件、因这个缘、见到执著中的这个过患 - 这就是"故"。"牟尼"中的"默"指智。即是慧、了知...乃至...无痴、择法、正见。具备此智者为牟尼，达到默境。有三种默行：身默行、语默行、意默行...乃至...超越系缚之网者是牟尼。"执取"有两种：渴爱执取与见执取...乃至...这是渴爱执取...乃至...这是见执取。牟尼们舍弃渴爱执取，放弃见执取，舍离、断除、驱除、终止、使之不存在后而行、住、动、转、护、持续、维持。"见安稳"中的"安稳"指不死、涅槃。即是一切行的止息、一切依著的舍离、渴爱的灭尽、离贪、灭、涅槃。"见安稳"指见安稳、见庇护、见藏处、见归依、见无畏、见不死、见甘露、见涅槃 - 这就是"故诸牟尼弃执取，行于见安稳之道"。
所以世尊说：
"贪执所爱不舍离，忧愁悲泣与悭吝；
故诸牟尼弃执取，行于见安稳之道。"

45.

Patilīnacarassa bhikkhuno, bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhutassa taṃ, yo attānaṃ bhavane na dassaye.

Patilīnacarassabhikkhunoti. Patilīnacarā vuccanti satta sekkhā [sekhā (sī. syā.)]. Arahā patilīno. Kiṃkāraṇā patilīnacarā vuccanti satta sekkhā? Te tato tato cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā [sannirumbhentā (sī.)] sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, cakkhudvāre cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, sotadvāre cittaṃ…pe… ghānadvāre cittaṃ… jivhādvāre cittaṃ… kāyadvāre cittaṃ… manodvāre cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. Yathā kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativaṭṭati na sampasāriyati; evameva tato tato cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, cakkhudvāre cittaṃ…pe… sotadvāre cittaṃ… ghānadvāre cittaṃ… jivhādvāre cittaṃ… kāyadvāre cittaṃ… manodvāre cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. Taṃkāraṇā patilīnacarā vuccanti satta sekkhā. Bhikkhunoti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti – patilīnacarassa bhikkhuno.

Bhajamānassa vivittamāsananti āsanaṃ vuccati yattha nisīdanti – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Taṃ āsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ, asappāyasaddassavanena rittaṃ vivittaṃ pavivittaṃ, asappāyagandhaghāyanena… asappāyarasasāyanena… asappāyaphoṭṭhabbaphusanena… asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ vivittaṃ āsanaṃ bhajato sambhajato sevato nisevato saṃsevato paṭisevatoti – bhajamānassa vivittamāsanaṃ.


45.
比丘隐密行其道，亲近寂静之坐处；
和合实是此所需，不应示现于有中。
"比丘隐密行其道"中，七有学者被称为隐密行者。阿罗汉为已隐密者。为何七有学者被称为隐密行者？他们使心从各处隐藏、退缩、返回、抑制、克制、防护、保护、守护而行、周行、住、动、转、护、持续、维持；使心从眼门隐藏、退缩、返回、抑制、克制、防护、保护、守护而行、周行、住、动、转、护、持续、维持；从耳门...乃至...从鼻门...从舌门...从身门...使心从意门隐藏、退缩、返回、抑制、克制、防护、保护、守护而行、周行、住、动、转、护、持续、维持。如鸡毛或筋条投入火中会卷缩、退缩、返回而不伸展；同样地，使心从各处隐藏、退缩、返回、抑制、克制、防护、保护、守护而行、周行、住、动、转、护、持续、维持；从眼门...乃至...从耳门...从鼻门...从舌门...从身门...使心从意门隐藏、退缩、返回、抑制、克制、防护、保护、守护而行、周行、住、动、转、护、持续、维持。因此，七有学者被称为隐密行者。"比丘"指善凡夫比丘或有学比丘 - 这就是"比丘隐密行其道"。
"亲近寂静之坐处"中，坐处指人们坐的地方 - 床、椅、垫子、席子、皮革片、草席、叶席、稻草席。该坐处远离不适宜的色所见而空、寂静、远离，远离不适宜的声所闻...远离不适宜的香所嗅...远离不适宜的味所尝...远离不适宜的触所触...远离不适宜的五种欲而空、寂静、远离。亲近、接近、服侍、近侍、追随、实践这寂静坐处 - 这就是"亲近寂静之坐处"。


Sāmaggiyamāhutassa taṃ, yo attānaṃ bhavane na dassayeti. Sāmaggiyoti tisso sāmaggiyo – gaṇasāmaggī, dhammasāmaggī, anabhinibbattisāmaggī. Katamā gaṇasāmaggī? Bahu cepi bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti – ayaṃ gaṇasāmaggī. Katamā dhammasāmaggī? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Te ekato pakkhandanti pasīdanti sampatiṭṭhanti vimuccanti; na tesaṃ dhammānaṃ vivādo pavivādo atthi – ayaṃ dhammasāmaggī. Katamā anabhinibbattisāmaggī? Bahu cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti; na tesaṃ nibbānadhātuyā [tena (sī.)] ūnattaṃ vā puṇṇattaṃ vā paññāyati – ayaṃ anabhinibbattisāmaggī. Bhavaneti nerayikānaṃ nirayo bhavanaṃ, tiracchānayonikānaṃ tiracchānayoni bhavanaṃ, pettivisayikānaṃ pettivisayo bhavanaṃ, manussānaṃ manussaloko bhavanaṃ, devānaṃ devaloko bhavananti. Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassayeti. Tassesā sāmaggī etaṃ channaṃ etaṃ patirūpaṃ etaṃ anucchavikaṃ etaṃ anulomaṃ, yo evaṃ paṭicchanne niraye attānaṃ na dasseyya, tiracchānayoniyaṃ attānaṃ na dasseyya, pettivisaye attānaṃ na dasseyya, manussaloke attānaṃ na dasseyya, devaloke attānaṃ na dasseyyāti evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye.

Tenāha bhagavā –

‘‘Patilīnacarassa bhikkhuno, bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye’’ti.



"和合实是此所需，不应示现于有中"中，"和合"有三种：众和合、法和合、不再生和合。什么是众和合？即使许多比丘和合、欢喜、不诤、如水乳交融、以慈眼相看而住 - 这是众和合。什么是法和合？四念处、四正勤、四神足、五根、五力、七觉支、八圣道支，它们一起趣向、信乐、确立、解脱，这些法之间无诤无争 - 这是法和合。什么是不再生和合？即使许多比丘在无余涅槃界般涅槃，其涅槃界不显现减少或增加 - 这是不再生和合。"有"中，地狱是地狱有情的住处，畜生道是畜生有情的住处，饿鬼界是饿鬼有情的住处，人世是人类的住处，天界是天神的住处。"和合实是此所需，不应示现于有中"指：这是他的和合，这是隐密，这是适当，这是相称，这是随顺，即如是隐密者不应在地狱示现自己，不应在畜生道示现自己，不应在饿鬼界示现自己，不应在人世示现自己，不应在天界示现自己 - 他们如是说、如是谈、如是讲、如是显示、如是言说 - 这就是"和合实是此所需，不应示现于有中"。
所以世尊说：
"比丘隐密行其道，亲近寂静之坐处；
和合实是此所需，不应示现于有中。"

46.

Sabbatthamunī anissito, na piyaṃ kubbati nopi appiyaṃ;

Tasmiṃ paridevamaccharaṃ, paṇṇe vāri yathā na limpati.

Sabbatthamunī anissitoti. Sabbaṃ vuccati dvādasāyatanāni – cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Anissitoti . Dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Muni taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito sotaṃ anissito ghānaṃ anissito jivhaṃ anissito kāyaṃ anissito manaṃ anissito 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… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… sabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – sabbattha muni anissito.

Na piyaṃ kubbati nopi appiyanti. Piyāti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītarā vā mittā vā amaccā vā ñātī vā sālohitā vā – ime sattā piyā. Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā – ime saṅkhārā piyā. Appiyāti dve appiyā – sattā vā saṅkhārā vā. Katame sattā appiyā? Idha yassa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā – ime sattā appiyā. Katame saṅkhārā appiyā? Amanāpikā rūpā amanāpikā saddā amanāpikā gandhā amanāpikā rasā amanāpikā phoṭṭhabbā – ime saṅkhārā appiyā. Na piyaṃ kubbati nopi appiyanti. ‘‘Ayaṃ me satto piyo, ime ca saṅkhārā manāpā’’ti rāgavasena piyaṃ na karoti; ‘‘ayaṃ me satto appiyo, ime ca saṅkhārā amanāpā’’ti paṭighavasena appiyaṃ na karoti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na piyaṃ kubbati nopi appiyaṃ.


46.
牟尼于一切无依，不作可爱不可爱；
如水不著莲叶上，悲泣悭吝不著彼。
"牟尼于一切无依"中，"一切"指十二处 - 眼与色、耳与声、鼻与香、舌与味、身与触、意与法。"牟尼"中，"默"指智...乃至...超越系缚之网者是牟尼。"无依"有两种依：渴爱依与见依...乃至...这是渴爱依...乃至...这是见依。牟尼舍弃渴爱依，放弃见依，不依眼、不依耳、不依鼻、不依舌、不依身、不依意，不依色、声、香、味、触、法，不依亲族、团体、住处、利养、名声、赞誉、安乐、衣服、食物、住所、医药资具，不依欲界、色界、无色界，不依欲有、色有、无色有，不依想有、无想有、非想非非想有，不依一蕴有、四蕴有、五蕴有，不依过去、未来、现在，不依所见、所闻、所觉、所识，对一切法不依、不着、不近、不染著、不信受，出离、远离、解脱、不系缚，以心离界限而住 - 这就是"牟尼于一切无依"。
"不作可爱不可爱"中，"可爱"有两种：有情或诸行。什么是可爱有情？此处对某人来说，那些希望其利益、希望其福祉、希望其安乐、希望其安稳的母亲、父亲、兄弟、姐妹、儿子、女儿、朋友、同僚、亲戚或血亲 - 这些是可爱有情。什么是可爱诸行？悦意的色、悦意的声、悦意的香、悦意的味、悦意的触 - 这些是可爱诸行。"不可爱"有两种：有情或诸行。什么是不可爱有情？此处对某人来说，那些不希望其利益、不希望其福祉、不希望其安乐、不希望其安稳、想要夺其生命的 - 这些是不可爱有情。什么是不可爱诸行？不悦意的色、不悦意的声、不悦意的香、不悦意的味、不悦意的触 - 这些是不可爱诸行。"不作可爱不可爱"指不以贪的势力作"此有情于我可爱，此诸行悦意"，不以嗔的势力作、生、产生、引生"此有情于我不可爱，此诸行不悦意" - 这就是"不作可爱不可爱"。


Tasmiṃ paridevamaccharaṃ paṇṇe vāri yathā na limpatīti. Tasminti tasmiṃ puggale arahante khīṇāsave. Paridevoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṃ. Macchariyanti 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.

Paṇṇe vāri yathā na limpatīti. Paṇṇaṃ vuccati padumapattaṃ. Vāri vuccati udakaṃ. Yathā vāri padumapattaṃ na limpati na palimpati na upalimpati alittaṃ apalittaṃ anupalittaṃ, evameva tasmiṃ puggale arahante khīṇāsave paridevo macchariyañca na limpati na palimpati na upalimpati alittā apalittā anupalittā. So ca puggalo arahanto tehi kilesehi na limpati na palimpati na upalimpati alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – tasmiṃ paridevamaccharaṃ paṇṇe vāri yathā na limpati.

Tenāha bhagavā –

‘‘Sabbattha munī anissito, na piyaṃ kubbati nopi appiyaṃ;

Tasmiṃ paridevamaccharaṃ, paṇṇe vāri yathā na limpatī’’ti.

47.

Udabindu yathāpi pokkhare, padume vāri yathā na limpati;

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu[diṭṭhasute mutesu (sī.), diṭṭhasutaṃ mutesu (syā. ka.)]vā.

Udabindu yathāpi pokkhareti. Udabindu vuccati udakathevo. Pokkharaṃ vuccati padumapattaṃ. Yathā udabindu padumapatte na limpati na palimpati na upalimpati alittaṃ apalittaṃ anupalittanti – udabindu yathāpi pokkhare. Padumevāri yathā na limpatīti. Padumaṃ vuccati padumapupphaṃ. Vāri vuccati udakaṃ. Yathā vāri padumapupphaṃ na limpati na palimpati na upalimpati alittaṃ apalittaṃ anupalittanti – padume vāri yathā na limpati.

Evaṃmuni nopalimpati, yadidaṃ diṭṭhasutamutesu vāti. Evanti opammasampaṭipādanaṃ. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati na palimpati na upalimpati alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu vā.

Tenāha bhagavā –

‘‘Udabindu yathāpi pokkhare, padume vāri yathā na limpati;

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu vā’’ti.



"如水不著莲叶上，悲泣悭吝不著彼"中，"彼"指那个人、阿罗汉、漏尽者。"悲泣"指：被亲属灾难所触、被财富灾难所触、被疾病灾难所触、被戒德灾难所触、被见解灾难所触、被任一灾难所遇、被任一苦法所触时的哭泣、悲泣、哭泣状态、悲泣状态、言语悲叹、极度悲叹、悲声、悲泣声、悲泣状态。"悭吝"指五种悭吝：住处悭吝、眷属悭吝、利养悭吝、美名悭吝、法悭吝。如是性质的悭吝、悭吝性、悭吝状态、吝啬、铜臭、心的执著性 - 这称为悭吝。此外，蕴悭吝也是悭吝，界悭吝也是悭吝，处悭吝也是悭吝，执著 - 这称为悭吝。
"如水不著莲叶上"中，"叶"指莲叶。"水"指水。如水不著、不粘、不沾莲叶，无著、无粘、无沾，同样地，对那个人、阿罗汉、漏尽者，悲泣和悭吝不著、不粘、不沾，无著、无粘、无沾。那阿罗汉也不被这些烦恼所著、所粘、所沾，无著、无粘、无沾，出离、远离、解脱、不系缚，以心离界限而住 - 这就是"如水不著莲叶上，悲泣悭吝不著彼"。
所以世尊说：
"牟尼于一切无依，不作可爱不可爱；
如水不著莲叶上，悲泣悭吝不著彼。"
47.
如水滴在荷叶上，如水不著莲花中；
如是牟尼不染著，于所见闻觉知中。
"如水滴在荷叶上"中，"水滴"指水滴。"荷叶"指莲叶。如水滴在莲叶上不著、不粘、不沾，无著、无粘、无沾 - 这就是"如水滴在荷叶上"。"如水不著莲花中"中，"莲花"指莲花。"水"指水。如水不著、不粘、不沾莲花，无著、无粘、无沾 - 这就是"如水不著莲花中"。
"如是牟尼不染著，于所见闻觉知中"中，"如是"是比喻的完成。"牟尼"中，"默"指智...乃至...超越系缚之网者是牟尼。"著"有两种：渴爱著和见著...乃至...这是渴爱著...乃至...这是见著。牟尼舍弃渴爱著，放弃见著，于所见不著，于所闻不著，于所觉不著，于所识不著、不粘、不沾，无著、无粘、无沾，出离、远离、解脱、不系缚，以心离界限而住 - 这就是"如是牟尼不染著，于所见闻觉知中"。
所以世尊说：
"如水滴在荷叶上，如水不著莲花中；
如是牟尼不染著，于所见闻觉知中。"

48.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vā;

Nāññenavisuddhimicchati, na hi so rajjati no virajjati.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vāti. Dhonoti dhonā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Kiṃkāraṇā dhonā vuccati paññā? Tāya paññāya kāyaduccaritaṃ dhutañca dhota ca sandhotañca niddhotañca, vacīduccaritaṃ…pe… manoduccaritaṃ dhutañca dhotañca sandhotañca niddhotañca, rāgo dhuto ca dhoto ca sandhoto ca niddhoto ca, doso… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Taṃkāraṇā dhonā vuccati paññā.

Atha vā sammādiṭṭhiyā micchādiṭṭhi dhutā ca dhotā ca sandhotā ca niddhotā ca, sammāsaṅkappena micchāsaṅkappo dhuto ca dhoto ca sandhoto ca niddhoto ca, sammāvācāya micchāvācā dhutā ca… sammākammantena micchākammanto dhuto ca… sammāājīvena micchāājīvo dhuto ca… sammāvāyāmena micchāvāyāmo dhuto ca… sammāsatiyā micchāsati dhutā ca… sammāsamādhinā micchāsamādhi dhuto ca… sammāñāṇena micchāñāṇaṃ dhutañca… sammāvimuttiyā micchāvimutti dhutā ca dhotā ca sandhotā ca niddhotā ca.

Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Arahā imehi dhonehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato. Tasmā arahā dhono. So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti – dhono.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vāti. Dhono diṭṭhaṃ na maññati, diṭṭhasmiṃ na maññati, diṭṭhato na maññati, diṭṭhā meti na maññati; sutaṃ na maññati, sutasmiṃ na maññati, sutato na maññati, sutaṃ meti na maññati; mutaṃ na maññati, mutasmiṃ na maññati, mutato na maññati, mutaṃ meti na maññati; viññātaṃ na maññati, viññātasmiṃ na maññati, viññātato na maññati, viññātaṃ meti na maññati. Vuttampi hetaṃ bhagavatā – ‘‘asmīti, bhikkhave, maññitametaṃ, ayamahamasmīti maññitametaṃ, bhavissanti maññitametaṃ, na bhavissanti maññitametaṃ, rūpī bhavissanti maññitametaṃ, arūpī bhavissanti maññitametaṃ, saññī bhavissanti maññitametaṃ, asaññī bhavissanti maññitametaṃ, nevasaññīnāsaññī bhavissanti maññitametaṃ. Maññitaṃ [maññitaṃ hi (sī.)], bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ, maññitaṃ upaddavo. Tasmātiha, bhikkhave, amaññamānena cetasā viharissāmāti, evañhi vo, bhikkhave, sikkhitabba’’nti – dhono na hi tena maññati yadidaṃ diṭṭhasutamutesu vā.

Nāññenavisuddhimicchatīti. Dhono aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyā aṭṭhaṅgikā maggā suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ na icchati na sādiyati na pattheti na piheti nābhijappatīti – nāññena visuddhimicchati.


48.
智者不因彼而慢，于所见闻觉知中；
不求由他得清净，不染著亦不离贪。
"智者不因彼而慢，于所见闻觉知中"中，"智者"中的"智"指慧。即是慧、了知...乃至...无痴、择法、正见。为何称慧为"智"？因为以此慧，身恶行被洗、被清、被净化、被遍净，语恶行...乃至...意恶行被洗、被清、被净化、被遍净，贪被洗、被清、被净化、被遍净，嗔...痴...忿...恨...覆...恼...嫉...悭...诳...诈...慢...过慢...憍...放逸...一切烦恼...一切恶行...一切热恼...一切焦虑...一切苦恼...一切不善行被洗、被清、被净化、被遍净。因此慧称为"智"。
或者，以正见使邪见被洗、被清、被净化、被遍净，以正思维使邪思维被洗、被清、被净化、被遍净，以正语使邪语被洗...以正业使邪业被洗...以正命使邪命被洗...以正精进使邪精进被洗...以正念使邪念被洗...以正定使邪定被洗...以正智使邪智被洗...以正解脱使邪解脱被洗、被清、被净化、被遍净。
或者，以八圣道使一切烦恼...一切恶行...一切热恼...一切焦虑...一切苦恼...一切不善行被洗、被清、被净化、被遍净。阿罗汉具足、成就、达到、完全达到、获得、完全获得、具有这些净化法。因此阿罗汉是智者。他已洗除贪欲、已洗除罪恶、已洗除烦恼、已洗除热恼 - 这就是"智者"。
"智者不因彼而慢，于所见闻觉知中"指：智者不因所见而慢，不在所见中慢，不从所见而慢，不慢"所见是我的"；不因所闻而慢，不在所闻中慢，不从所闻而慢，不慢"所闻是我的"；不因所觉而慢，不在所觉中慢，不从所觉而慢，不慢"所觉是我的"；不因所识而慢，不在所识中慢，不从所识而慢，不慢"所识是我的"。这也是世尊所说："诸比丘，'我是'是慢，'我是这个'是慢，'我将是'是慢，'我将不是'是慢，'我将有色'是慢，'我将无色'是慢，'我将有想'是慢，'我将无想'是慢，'我将非想非非想'是慢。诸比丘，慢实是病，慢是疮，慢是箭，慢是祸患。因此，诸比丘，我们将以无慢心而住，如是诸比丘应当学习" - 这就是"智者不因彼而慢，于所见闻觉知中"。
"不求由他得清净"指：智者不以其他非净道、邪行道、非出离道，不以除四念处、除四正勤、除四神足、除五根、除五力、除七觉支、除八圣道之外的方法，欲求清净、遍净、完全清净、解脱、解放、完全解脱，不喜欢、不希望、不渴望、不祈求 - 这就是"不求由他得清净"。


Na hi so rajjati no virajjatīti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekkhā virajjanti; arahā neva rajjati no virajjati. Viratto so khayā rāgassa vītarāgattā, khayā dosassa vītadosattā, khayā mohassa vītamohattā. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātijarāmaraṇasaṃsāro, natthi tassa punabbhavoti – na hi so rajjati no virajjati.

Tenāha bhagavā –

‘‘Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vā;

Nāññena visuddhimicchati, na hi so rajjati no virajjatī’’ti.


"不染著亦不离贪"指：一切愚凡夫都染著，从善凡夫算起的七有学者离贪；阿罗汉既不染著也不离贪。他因贪的灭尽而离贪，因嗔的灭尽而离嗔，因痴的灭尽而离痴。他已住于成就，已行圆满...乃至...生老死轮回，他没有再有 - 这就是"不染著亦不离贪"。
所以世尊说：
"智者不因彼而慢，于所见闻觉知中；
不求由他得清净，不染著亦不离贪。"



Jarāsuttaniddeso chaṭṭho.



我将为您直译这段巴利文标题：
衰老经解说第六\
Note: 这是对巴利语"Jarāsuttaniddeso chaṭṭho"的直译。"Jarā"意为衰老，"sutta"意为经，"niddeso"意为解说，"chaṭṭho"意为第六。我保持了您要求的在数字后加反斜线的格式。

