7. Tissametteyyasuttaniddeso

Atha tissametteyyasuttaniddesaṃ vakkhati –



我能帮您翻译这段巴利语文本。
7. 帝沙弥勒经义释
现在开始解说帝沙弥勒经义释 -
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49.

Methunamanuyuttassa, [iccāyasmā tisso metteyyo]

Vighātaṃ brūhi mārisa;

Sutvāna tava sāsanaṃ, viveke sikkhissāmase.

Methunamanuyuttassāti. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; evamevaṃ ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo.

Methunamanuyuttassāti. Methunadhamme yuttassa payuttassa āyuttassa samāyuttassa taccaritassa tabbahulassa taggarukassa tanninnassa tappoṇassa tappabbhārassa tadadhimuttassa tadadhipateyyassāti – methunamanuyuttassa.

Iccāyasmā tisso metteyyoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravavacanaṃ sappatissavacanametaṃ – āyasmāti. Tissoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Metteyyoti tassa therassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā tisso metteyyo.

Vighātaṃ brūhi mārisāti. Vighātanti vighātaṃ upaghātaṃ pīḷanaṃ ghaṭṭanaṃ upaddavaṃ upasaggaṃ brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi [uttāniṃ karohi (ka.)] pakāsehi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravavacanaṃ sappatissavacanametaṃ mārisāti – vighātaṃ brūhi mārisa.

Sutvāna tava sāsananti. Tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhiṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – sutvāna tava sāsanaṃ.

Viveke sikkhissāmaseti. Vivekoti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palāsapuñjaṃ , 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, eko viharati iriyati vattati pāleti yapeti yāpeti – ayaṃ kāyaviveko.


49.
"具足贪著淫欲者，" [如此具寿帝沙弥勒说]
"请为我说其过患，尊者;
听闻您的教导后，我们将学习远离。"
"具足贪著淫欲者"意为：所谓淫欲法，即是非法、俗法、贱民法、粗鄙法、秘密法、水边法、二双交合法。为何称为淫欲法？因为是两个贪恋者、极度贪恋者、漏泄者、缠绕者、心被征服者，两者相似之法 - 因此称为淫欲法。正如两个争吵者被称为淫欲者，两个争斗者被称为淫欲者，两个争论者被称为淫欲者，两个诤讼者被称为淫欲者，两个制造诤事者被称为淫欲者，两个议论者被称为淫欲者，两个交谈者被称为淫欲者；同样地，两个贪恋者、极度贪恋者、漏泄者、缠绕者、心被征服者，两者相似之法 - 因此称为淫欲法。
"具足贪著淫欲者"意为：与淫欲法相应、专注、专一、结合、习行、多作、重视、倾向、趋向、倾斜、信解、主导者。
"如此具寿帝沙弥勒"中，"如此"是词的连接、词的结合、词的圆满、音的和谐、文的优美、词序 - 这是"如此"。"具寿"是爱语、敬语、具敬爱语、具恭敬语 - 这是"具寿"。"帝沙"是那位长老的名字、称号、命名、施设、名称、名作、命名、语言、文字、称呼。"弥勒"是那位长老的姓氏、称号、命名、施设、称呼。
"请为我说其过患，尊者"中，"过患"意为：过患、损害、压迫、打击、障碍、困扰，请说、请告知、请开示、请安立、请建立、请揭示、请分别、请显明、请显示。"尊者"是爱语、敬语、具敬爱语、具恭敬语 - 这是"尊者"。
"听闻您的教导后"意为：听闻、倾听、领受、忆持、观察您的言语、道理、教导、教诫、教训。
"我们将学习远离"中，"远离"有三种：身远离、心远离、依止远离。什么是身远离？在此，比丘亲近远离的住处：林野、树下、山岳、山谷、山洞、冢间、林薮、露地、草堆，他以身远离而住。他独自行走，独自站立，独自坐，独自卧，独自入村托钵，独自返回，独自宴坐，独自经行，独自游行，独自生活，举止、活动、护持、维持、生存 - 这是身远离。


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 rūparāgā arūparāgā 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 so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ – ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ; cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ; upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. Viveke sikkhissāmaseti. So thero pakatiyā sikkhitasikkho. Api ca dhammadesanaṃ upādāya dhammadesanaṃ sāvento [yācanto (sī. syā.)] evamāha – viveke sikkhissāmaseti.

Tenāha thero tissametteyyo –

‘‘Methunamanuyuttassa , [iccāyasmā tisso metteyyo]

Vighātaṃ brūhi mārisa;

Sutvāna tava sāsanaṃ, viveke sikkhissāmase’’ti.



什么是心远离？对于证得初禅者，心远离诸盖；对于证得第二禅者，心远离寻伺；对于证得第三禅者，心远离喜；对于证得第四禅者，心远离苦乐；对于证得空无边处者，心远离色想、有对想、种种想；对于证得识无边处者，心远离空无边处想；对于证得无所有处者，心远离识无边处想；对于证得非想非非想处者，心远离无所有处想；对于预流者，心远离有身见、疑、戒禁取、见随眠、疑随眠及与之相应的烦恼；对于一来者，心远离粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠及与之相应的烦恼；对于不还者，心远离微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠及与之相应的烦恼；对于阿罗汉，心远离色贪、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 - 这是心远离。
什么是依止远离？所谓依止，即是诸烦恼、诸蕴及诸行。所谓依止远离，即是不死、涅槃。即是一切行的止息、一切依止的舍离、爱尽、离贪、灭、涅槃 - 这是依止远离。身远离是为那些住于远离、乐于出离的身；心远离是为那些清净心、达到最高清净的心；依止远离是为那些无依止、达到行灭的诸人。"我们将学习远离"中，那位长老本已修学诸学。然而，为了法的开示，为了听闻法的开示，他如此说："我们将学习远离"。
因此长老帝沙弥勒说：
"具足贪著淫欲者，" [如此具寿帝沙弥勒说]
"请为我说其过患，尊者；
听闻您的教导后，我们将学习远离。"

50.

Methunamanuyuttassa, [metteyyāti bhagavā]

Mussate vāpi sāsanaṃ;

Micchā ca paṭipajjati, etaṃ tasmiṃ anāriyaṃ.

Methunamanuyuttassāti. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; evamevaṃ ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo.

Methunamanuyuttassāti. Methunadhamme yuttassa payuttassa āyuttassa samāyuttassa taccaritassa tabbahulassa taggarukassa tanninnassa tappoṇassa tappabbhārassa tadadhimuttassa tadadhipateyyassāti – methunamanuyuttassa.

Metteyyāti bhagavā taṃ theraṃ gottena ālapati. Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti [bhaggakaṇḍakoti (sī. syā.)] bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni [araññe vanapatthāni (sī.)] pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā.)] paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ [abhiññāṇānaṃ (sī.)] channaṃ buddhadhammānanti bhagavā. Bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – metteyyāti bhagavā.


50.
"具足贪著淫欲者，" [世尊对弥勒说]
"必将忘失教法，
并行邪道，此乃其非圣性。"
"具足贪著淫欲者"意为：所谓淫欲法，即是非法、俗法、贱民法、粗鄙法、水边法、秘密法、二双交合法。为何称为淫欲法？因为是两个贪恋者、极度贪恋者、漏泄者、缠绕者、心被征服者，两者相似之法 - 因此称为淫欲法。正如两个争吵者被称为淫欲者，两个争斗者被称为淫欲者，两个争论者被称为淫欲者，两个诤讼者被称为淫欲者，两个制造诤事者被称为淫欲者，两个议论者被称为淫欲者，两个交谈者被称为淫欲者；同样地，两个贪恋者、极度贪恋者、漏泄者、缠绕者、心被征服者，两者相似之法 - 因此称为淫欲法。
"具足贪著淫欲者"意为：与淫欲法相应、专注、专一、结合、习行、多作、重视、倾向、趋向、倾斜、信解、主导者。
"弥勒"是世尊以姓氏呼唤那位长老。"世尊"是尊敬的称呼。又，世尊是破除贪欲者，破除嗔恚者，破除愚痴者，破除慢心者，破除邪见者，破除荆棘者，破除烦恼者；分别、辨析、详析法宝者是世尊，令诸有终尽者是世尊，修习身、戒、心、慧者是世尊；亲近、修习森林、林薮、偏僻、寂静、无声、远离人声、适合独处的住处者是世尊；得衣服、饮食、卧具、医药资具者是世尊；得义味、法味、解脱味、增上戒、增上心、增上慧者是世尊；得四禅、四无量、四无色定者是世尊；得八解脱、八胜处、九次第住者是世尊；得十想修习、十遍处定、入出息念定、不净定者是世尊；得四念处、四正勤、四神足、五根、五力、七觉支、八圣道支者是世尊；得十如来力、四无畏、四无碍解、六神通、六佛法者是世尊。"世尊"此名非母所作，非父所作，非兄弟所作，非姊妹所作，非友人所作，非亲属所作，非沙门婆罗门所作，非诸天所作。这是诸佛世尊在菩提树下证得一切知智时所获得的最终解脱名称，即是"世尊" - "弥勒"，世尊[如此说]。


Mussate vāpi sāsananti. Dvīhi kāraṇehi sāsanaṃ mussati – pariyattisāsanampi mussati, paṭipattisāsanampi mussati. Katamaṃ pariyattisāsanaṃ? Yaṃ tassa pariyāpuṭaṃ – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ – idaṃ pariyattisāsanaṃ. Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti – evampi mussate vāpi sāsanaṃ.

Katamaṃ paṭipattisāsanaṃ? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – idaṃ paṭipattisāsanaṃ. Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti. Evampi mussate vāpi sāsanaṃ.

Micchāca paṭipajjatīti. Pāṇampi hanati, adinnampi ādiyati , sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇatīti – micchā ca paṭipajjati.

Etaṃ tasmiṃ anāriyanti. Etaṃ tasmiṃ puggale anariyadhammo bāladhammo mūḷhadhammo aññāṇadhammo amarāvikkhepadhammo, yadidaṃ micchāpaṭipadāti – etaṃ tasmiṃ anāriyaṃ.

Tenāha bhagavā –

‘‘Methunamanuyuttassa, [metteyyāti bhagavā]

Mussate vāpi sāsanaṃ;

Micchā ca paṭipajjati, etaṃ tasmiṃ anāriya’’nti.



"忘失教法"意为：因两种原因而忘失教法 - 忘失教理教法，也忘失实践教法。什么是教理教法？即是他所学习的 - 经、应颂、记说、偈、自说、如是语、本生、未曾有法、方广 - 这是教理教法。他忘失、完全忘失、遗忘、完全遗忘、成为外人 - 如此"忘失教法"。
什么是实践教法？正行道、随顺行道、不违逆行道、随义行道、法随法行道、戒的圆满、根门的守护、饮食知量、警寤修习、正念正知、四念处、四正勤、四神足、五根、五力、七觉支、八圣道支 - 这是实践教法。他忘失、完全忘失、遗忘、完全遗忘、成为外人 - 如此"忘失教法"。
"并行邪道"意为：他杀生、不与取、破壁盗窃、抢劫、入室盗窃、伏路抢劫、通奸、妄语 - 如此"行邪道"。
"此乃其非圣性"意为：这在那个人中是非圣法、愚法、痴法、无明法、散乱法，即是邪行道 - 这就是"此乃其非圣性"。
因此世尊说：
"具足贪著淫欲者，" [世尊对弥勒说]
"必将忘失教法，
并行邪道，此乃其非圣性。"

51.

Eko pubbe caritvāna, methunaṃ yo nisevati;

Yānaṃ bhantaṃva taṃ loke, hīnamāhu puthujjanaṃ.

Eko pubbe caritvānāti. Dvīhi kāraṇehi eko pubbe caritvāna – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena eko pubbe caritvāna? Sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti. Evaṃ pabbajjāsaṅkhātena eko pubbe caritvāna.

Kathaṃ gaṇāvavassaggaṭṭhena eko pubbe caritvāna? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. 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. Evaṃ gaṇāvavassaggaṭṭhena eko pubbe caritvāna.

Methunaṃ yo nisevatīti. Methunadhammo nāma yo so asaddhammo…pe… taṃkāraṇā vuccati methunadhammo. Methunaṃ yo nisevatīti . Yo aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā methunaṃ dhammaṃ sevati nisevati saṃsevati paṭisevatīti – methunaṃ yo nisevati.


51.
"若人先独行，后复从事淫；
如同车偏斜，世称为劣凡。"
"先独行"意为：因两种原因而先独行 - 以出家的意义，或以离群的意义。
如何以出家的意义而先独行？断绝一切家居的障碍，断绝子女妻子的障碍，断绝亲属的障碍，断绝友人亲信的障碍，断绝储藏的障碍，剃除须发，披着袈裟衣，从在家出家成为非家，到达无所有状态，独自行走、生活、举止、活动、护持、维持、生存。如此以出家的意义而先独行。
如何以离群的意义而先独行？他如此出家后，独自亲近森林、林薮、偏僻的住处，寂静、无声、远离人声、适合独处的住处。他独自行走，独自站立，独自坐，独自卧，独自入村托钵，独自返回，独自宴坐，独自经行，独自游行，独自生活，举止、活动、护持、维持、生存。如此以离群的意义而先独行。
"后复从事淫"中，所谓淫欲法，即是非法...乃至...因此称为淫欲法。"后复从事淫"意为：他在之后舍弃佛、法、僧、学处，退回低劣，从事、亲近、实行、追求淫欲法。


Yānaṃ bhantaṃva taṃ loketi. Yānanti hatthiyānaṃ assayānaṃ goyānaṃ ajayānaṃ meṇḍayānaṃ oṭṭhayānaṃ kharayānaṃ bhantaṃ adantaṃ akāritaṃ avinītaṃ uppathaṃ gaṇhāti, visamaṃ khāṇumpi pāsāṇampi abhiruhati, yānampi ārohanakampi bhañjati, papātepi papatati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ uppathaṃ gaṇhāti; evamevaṃ so vibbhantako bhantayānapaṭibhāgo uppathaṃ gaṇhāti, micchādiṭṭhiṃ gaṇhāti…pe… micchāsamādhiṃ gaṇhāti. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ visamaṃ khāṇumpi pāsāṇampi abhiruhati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo visamaṃ kāyakammaṃ abhiruhati, visamaṃ vacīkammaṃ abhiruhati, visamaṃ manokammaṃ abhiruhati, visamaṃ pāṇātipātaṃ abhiruhati, visamaṃ adinnādānaṃ abhiruhati, visamaṃ kāmesumicchācāraṃ abhiruhati, visamaṃ musāvādaṃ abhiruhati, visamaṃ pisuṇavācaṃ abhiruhati, visamaṃ pharusavācaṃ abhiruhati, visamaṃ samphappalāpaṃ abhiruhati , visamaṃ abhijjhaṃ abhiruhati, visamaṃ byāpādaṃ abhiruhati, visamaṃ micchādiṭṭhiṃ abhiruhati, visame saṅkhāre abhiruhati, visame pañca kāmaguṇe abhiruhati, visame nīvaraṇe abhiruhati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ yānampi ārohanakampi bhañjati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo niraye attānaṃ bhañjati , tiracchānayoniyaṃ attānaṃ bhañjati, pettivisaye attānaṃ bhañjati, manussaloke attānaṃ bhañjati, devaloke attānaṃ bhañjati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ papāte papatati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo jātipapātampi papatati, jarāpapātampi papatati, byādhipapātampi papatati, maraṇapapātampi papatati, sokaparidevadukkhadomanassupāyāsapapātampi papatati. Loketi apāyaloke manussaloketi – yānaṃ bhantaṃva taṃ loke.

Hīnamāhu puthujjananti. Puthujjanāti kenaṭṭhena puthujjanā? Puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā , puthu nānābhisaṅkhāre [nānābhisaṅkhārehi (syā.)] abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santapantīti puthujjanā, puthu nānāpariḷāhehi paridayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā [ajjhopannā (sī. syā.)] laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā. Hīnamāhu puthujjananti. Puthujjanaṃ hīnaṃ nihīnaṃ omakaṃ lāmakaṃ chatukkaṃ parittanti evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – hīnamāhu puthujjanaṃ.

Tenāha bhagavā –

‘‘Eko pubbe caritvāna, methunaṃ yo nisevati;

Yānaṃ bhantaṃva taṃ loke, hīnamāhu puthujjana’’nti.



"如同车偏斜，世称"意为：车，即是象车、马车、牛车、羊车、绵羊车、骆驼车、驴车，[如]偏斜、未调伏、未训练、未驯服，走上邪道，撞上不平的树桩和石头，损坏车辆和乘具，跌入悬崖。就如那偏斜的车，未调伏、未训练、未驯服，走上邪道；同样地，那还俗者如同偏斜的车，走上邪道，取邪见...乃至...取邪定。就如那偏斜的车，未调伏、未训练、未驯服，撞上不平的树桩和石头；同样地，那还俗者如同偏斜的车，陷入不正身业，陷入不正语业，陷入不正意业，陷入不正杀生，陷入不正不与取，陷入不正邪淫，陷入不正妄语，陷入不正两舌，陷入不正恶口，陷入不正绮语，陷入不正贪欲，陷入不正嗔恚，陷入不正邪见，陷入不正诸行，陷入不正五欲功德，陷入不正诸盖。就如那偏斜的车，未调伏、未训练、未驯服，损坏车辆和乘具；同样地，那还俗者如同偏斜的车，在地狱损坏自己，在畜生道损坏自己，在饿鬼界损坏自己，在人界损坏自己，在天界损坏自己。就如那偏斜的车，未调伏、未训练、未驯服，跌入悬崖；同样地，那还俗者如同偏斜的车，跌入生之悬崖，跌入老之悬崖，跌入病之悬崖，跌入死之悬崖，跌入忧悲苦恼之悬崖。"世"意为：恶趣世间、人世间。
"世称为劣凡"中，"凡夫"为何义？生起诸多烦恼故为凡夫，诸多未断有身见故为凡夫，仰望诸多师尊之面故为凡夫，未脱离诸多趣故为凡夫，造作诸多行故为凡夫，被诸多暴流冲荡故为凡夫，被诸多热恼煎迫故为凡夫，被诸多燃烧灼烤故为凡夫，对五欲功德贪著、贪求、耽溺、迷恋、执着、粘着、障碍故为凡夫，被五盖覆盖、遮蔽、包围、关闭、遮掩、笼罩故为凡夫。"世称为劣凡"意为：他们说、谈论、述说、解说、表达凡夫为劣、低劣、卑下、粗劣、不堪、微小。
因此世尊说：
"若人先独行，后复从事淫；
如同车偏斜，世称为劣凡。"

52.

Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;

Etampi disvā sikkhetha, methunaṃ vippahātave.

Yaso kitti ca yā pubbe, hāyate vāpi tassa sāti. Katamo yaso? Idhekacco pubbe samaṇabhāve sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ – ayaṃ yaso. Katamā kitti? Idhekacco pubbe samaṇabhāve kittivaṇṇagato hoti paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno – suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā piṇḍapātikoti vā paṃsukūlikoti vā tecīvarikoti vā sapadānacārikoti vā khalupacchābhattikoti vā nesajjikoti vā yathāsanthatikoti vā paṭhamassa jhānassa lābhīti vā dutiyassa jhānassa lābhīti vā tatiyassa jhānassa lābhīti vā catutthassa jhānassa lābhīti vā ākāsānañcāyatanasamāpattiyā lābhīti vā viññāṇañcāyatanasamāpattiyā lābhīti vā ākiñcaññāyatanasamāpattiyā lābhīti vā nevasaññānāsaññāyatanasamāpattiyā lābhīti vā, ayaṃ kittīti – yaso kitti ca yā pubbe.

Hāyatevāpi tassa sāti. Tassa aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa so ca yaso sā ca kitti hāyati parihāyati paridhaṃsati paripatati antaradhāyati vippalujjatīti – yaso kitti ca yā pubbe hāyate vāpi tassa sā.

Etampi disvā sikkhetha methunaṃ vippahātaveti. Etanti pubbe samaṇabhāve yaso kitti ca, aparabhāge buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; etaṃ sampattiṃ vipattiṃ. Disvāti passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etampi disvā. 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 mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti , ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā. Methunadhammo nāma yo so asaddhammo…pe… taṃkāraṇā vuccati methunadhammo.


52.
"先前的名声誉，必将全然衰退；
见此应当修学，断除于淫欲。"
"先前的名声誉"中，什么是名？在此，某人先前在沙门身份时受人尊重、敬重、尊敬、供养、恭敬，获得衣服、饮食、住处、病人所需药品资具 - 这是名。什么是誉？在此，某人先前在沙门身份时获得赞誉，被称为智者、聪明者、有智慧者、多闻者、善言者、善辩者 - 或称为经师，或称为持律者，或称为说法者，或称为林居者，或称为常乞食者，或称为粪扫衣者，或称为三衣者，或称为次第乞食者，或称为不后食者，或称为常坐不卧者，或称为随处住者，或称为初禅证得者，或称为第二禅证得者，或称为第三禅证得者，或称为第四禅证得者，或称为空无边处定证得者，或称为识无边处定证得者，或称为无所有处定证得者，或称为非想非非想处定证得者，这是誉 - "先前的名声誉"。
"必将全然衰退"意为：在之后，当他舍弃佛、法、僧、学处，退回低劣时，那名和那誉衰退、退失、消失、陨落、消亡、破灭。
"见此应当修学，断除于淫欲"中，"此"意为：先前沙门身份时的名誉，后来舍弃佛、法、僧、学处，退回低劣时的无名与恶名；这是[从]成就到失败。"见"意为：看见、权衡、判断、辨别、明了。"应当修学"即三学：增上戒学、增上心学、增上慧学。什么是增上戒学？在此，比丘持戒，守护波罗提木叉律仪而住，具足正行与行处，对微细罪过也见怖畏，受持学习诸学处。小戒蕴、大戒蕴、戒是基础、开始、行为、约束、防护、入门、首要，为善法成就 - 这是增上戒学。
什么是增上心学？在此，比丘离欲、离不善法，有寻有伺，由离生喜乐，证得初禅而住...乃至...第二禅...第三禅...证得第四禅而住 - 这是增上心学。
什么是增上慧学？在此，比丘有智慧，具足圣者洞察生灭的智慧，导向苦完全灭尽。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。所谓淫欲法，即是非法...乃至...因此称为淫欲法。


Etampidisvā sikkhetha, methunaṃ vippahātaveti. Methunadhammassa pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. 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 vatteyyāti – etampi disvā sikkhetha, methunaṃ vippahātave.

Tenāha bhagavā –

‘‘Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;

Etampi disvā sikkhetha, methunaṃ vippahātave’’ti.

53.

Saṅkappehi pareto so, kapaṇo viya jhāyati;

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.

Saṅkappehipareto so, kapaṇo viya jhāyatīti. Kāmasaṅkappena byāpādasaṅkappena vihiṃsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyati [avajjhāyati (syā.)]. Yathā ulūko rukkhasākhāyaṃ mūsikaṃ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā kotthu nadītīre macche magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā biḷāro sandhisamalasaṅkaṭire mūsikaṃ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā gadrabho vahacchinno sandhisamalasaṅkaṭire jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevaṃ so vibbhantako kāmasaṅkappena byāpādasaṅkappena vihiṃsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyatīti – saṅkappehi pareto so kapaṇo viya jhāyati.

Sutvāparesaṃ nigghosaṃ, maṅku hoti tathāvidhoti. Paresanti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti – ‘‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, yaṃ tvaṃ evarūpaṃ uḷāraṃ satthāraṃ labhitvā evaṃ svākkhāte dhammavinaye pabbajitvā evarūpaṃ ariyagaṇaṃ labhitvā hīnassa methunadhammassa kāraṇā buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattosi. Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, satipi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesū’’ti. Tesaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhiṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvā maṅku hoti, pīḷito ghaṭṭito byādhito domanassito hoti. Tathāvidhoti tathāvidho tādiso tassaṇṭhito tappakāro tappaṭibhāgo. Yo so vibbhantakoti – sutvā paresaṃ nigghosaṃ maṅku hoti tathāvidho.

Tenāha bhagavā –

‘‘Saṅkappehi pareto so, kapaṇo viya jhāyati;

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho’’ti.



"见此应当修学，断除于淫欲"意为：为了断除、平息、舍离、止息淫欲法，应当修学增上戒、增上心、增上慧。对这三学，应当思维而学，应当了知而学，应当见而学，应当观察而学，应当确立心而学，应当以信胜解而学，应当发起精进而学，应当建立念而学，应当集中心而学，应当以慧了知而学，应当证知所应证知而学，应当遍知所应遍知而学，应当断除所应断除而学，应当修习所应修习而学，应当作证所应作证而学，应当实行、完全实行、受持而行 - "见此应当修学，断除于淫欲"。
因此世尊说：
"先前的名声誉，必将全然衰退；
见此应当修学，断除于淫欲。"
53.
"为诸寻思缠，如贫者郁思；
闻他人诃责，如是者惭愧。"
"为诸寻思缠，如贫者郁思"意为：被欲寻、嗔寻、害寻、见寻所触、缠绕、迷惑、具足、遮蔽，如贫者、如愚者、如痴者而郁思、沉思、执思、邪思。如猫头鹰在树枝上寻找老鼠而郁思、沉思、执思、邪思，如豺在河岸边寻找鱼而郁思、沉思、执思、邪思，如猫在墙角垃圾堆边寻找老鼠而郁思、沉思、执思、邪思，如负重过度的驴在墙角垃圾堆边郁思、沉思、执思、邪思；同样地，那还俗者被欲寻、嗔寻、害寻、见寻所触、缠绕、迷惑、具足、遮蔽，如贫者、如愚者、如痴者而郁思、沉思、执思、邪思。
"闻他人诃责，如是者惭愧"中，"他人"即是和尚、阿阇黎、同和尚、同阿阇黎、朋友、知己、同伴、友人责备说："贤友，这是你的失利，这是你的恶得，你获得如此殊胜的导师，出家于如此善说的法律中，获得如此圣众，却因低劣的淫欲法而舍弃佛、法、僧、学处，退回低劣。你于诸善法中竟无信，你于诸善法中竟无惭，你于诸善法中竟无愧，你于诸善法中竟无精进，你于诸善法中竟无念，你于诸善法中竟无慧。"听闻、听到、领受、思惟、观察他们的话语、言论、教导、教诫后，他变得惭愧，感到压迫、打击、痛苦、忧恼。"如是者"即如是、如此、那样、那种状态、那种形式、那种类似。即是那还俗者 - "闻他人诃责，如是者惭愧"。
因此世尊说：
"为诸寻思缠，如贫者郁思；
闻他人诃责，如是者惭愧。"

54.

Atha satthāni kurute, paravādehi codito;

Esa khvassa mahāgedho, mosavajjaṃ pagāhati[saṃgāhati (ka.)].

Atha satthāni kurute, paravādehi coditoti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Satthānīti tīṇi satthāni – kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Tividhaṃ kāyaduccaritaṃ kāyasatthaṃ, catubbidhaṃ vacīduccaritaṃ vacīsatthaṃ, tividhaṃ manoduccaritaṃ manosatthaṃ. Paravādehi coditoti. Upajjhāyehi vā ācariyehi vā samānupajjhāyakehi vā samānācariyakehi vā mittehi vā sandiṭṭhehi vā sambhattehi vā sahāyehi vā codito sampajānamusā bhāsati. ‘‘Abhirato ahaṃ, bhante, ahosiṃ pabbajjāya. Mātā me posetabbā, tenamhi vibbhanto’’ti bhaṇati . ‘‘Pitā me posetabbo , tenamhi vibbhanto’’ti bhaṇati. ‘‘Bhātā me posetabbo… bhaginī me posetabbā… putto me posetabbo… dhītā me posetabbā… mittā me posetabbā… amaccā me posetabbā… ñātakā me posetabbā… sālohitā me posetabbā, tenamhi vibbhanto’’ti bhaṇati. Vacīsatthaṃ karoti saṅkaroti janeti sañjaneti nibbatteti abhinibbattetīti – atha satthāni kurute, paravādehi codito.

Esa khvassa mahāgedhoti. Eso tassa mahāgedho mahāvanaṃ mahāgahanaṃ mahākantāro mahāvisamo mahākuṭilo mahāpaṅko mahāpalipo mahāpalibodho mahābandhanaṃ, yadidaṃ sampajānamusāvādoti – esa khvassa mahāgedho.

Mosavajjaṃ pagāhatīti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti, ‘‘jānaṃ’’ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati – idaṃ vuccati mosavajjaṃ.

Api ca tīhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti. Imehi tīhākārehi musāvādo hoti. Api ca catūhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ. Imehi catūhākārehi musāvādo hoti. Api ca pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya saññaṃ, vinidhāya bhāvaṃ. Imehi aṭṭhahākārehi musāvādo hoti. Mosavajjaṃ pagāhatīti. Mosavajjaṃ pagāhati ogāhati ajjhogāhati pavisatīti – mosavajjaṃ pagāhati.

Tenāha bhagavā –

‘‘Atha satthāni kurute, paravādehi codito;

Esa khvassa mahāgedho, mosavajjaṃ pagāhatī’’ti.




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54.
然后他制造伤害，被他人言论所逼迫；
这确实是他的大贪著，沉溺于虚妄语。
然后他制造伤害，被他人言论所逼迫，其解释如下：
"然后"是连接词，用于词句连接、词句结合、补充完整、字母和谐、语音流畅、词序合理。"伤害"指三种伤害：身体的伤害、语言的伤害、意念的伤害。三种身体的不善行为是身体的伤害，四种语言的不善行为是语言的伤害，三种意念的不善行为是意念的伤害。"被他人言论所逼迫"指：被和尚或老师或同修和尚或同修老师或朋友或熟人或亲密者或同伴所逼迫时，他故意说谎。他说："尊者，我本来是喜欢出家的。因为要赡养我的母亲，所以我还俗了。"他说："因为要赡养我的父亲，所以我还俗了。"他说："因为要赡养我的兄弟...要赡养我的姐妹...要赡养我的儿子...要赡养我的女儿...要赡养我的朋友...要赡养我的大臣...要赡养我的亲戚...要赡养我的血亲，所以我还俗了。"他造作、制造、产生、引发、创造语言的伤害。
"这确实是他的大贪著"指：这是他的大贪著、大林、大丛、大荒野、大险地、大曲折、大泥沼、大深渊、大障碍、大束缚，也就是故意妄语。
"沉溺于虚妄语"中的虚妄语是指妄语。这里某人在集会处或众人中或亲属中或团体中或王宫中被带去，被要求作证："来吧，善男子，你知道什么就说什么。"他不知却说"我知道"，或知道却说"我不知道"，或未见却说"我见到"，或见到却说"我未见到"。这样为了自己或为了他人或为了些微利益而故意说谎，这就叫做虚妄语。
而且妄语有三种形式：事前他想"我要说谎"，说时他知道"我在说谎"，说后他知道"我说了谎"。这三种形式构成妄语。又有四种形式：事前他想"我要说谎"，说时他知道"我在说谎"，说后他知道"我说了谎"，歪曲见解。这四种形式构成妄语。又有五种形式...六种形式...七种形式...八种形式：事前他想"我要说谎"，说时他知道"我在说谎"，说后他知道"我说了谎"，歪曲见解，歪曲忍受，歪曲爱好，歪曲想法，歪曲本性。这八种形式构成妄语。"沉溺于虚妄语"指：沉溺、沉入、深入、进入虚妄语。
因此世尊说：
"然后他制造伤害，被他人言论所逼迫；
这确实是他的大贪著，沉溺于虚妄语。"

55.

Paṇḍitoti samaññāto, ekaccariyaṃ[ekacariyaṃ (sī. syā.)]adhiṭṭhito;

Sa cāpi methune yutto, mandova parikissati.

Paṇḍitoti samaññātoti. Idhekacco pubbe samaṇabhāve kitti vaṇṇagato hoti – ‘‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno suttantikoti vā vinayadharoti vā dhammakathikoti vā…pe… nevasaññānāsaññāyatanasamāpattiyā lābhī’’ti vā . Evaṃ ñāto hoti paññāto samaññāto hotīti – paṇḍitoti samaññāto.

Ekaccariyaṃ adhiṭṭhitoti. Dvīhi kāraṇehi ekaccariyaṃ adhiṭṭhito – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena ekaccariyaṃ adhiṭṭhito? Sabbaṃ gharāvāsapalibodhaṃ chinditvā…pe… evaṃ pabbajjāsaṅkhātena ekaccariyaṃ adhiṭṭhito. Kathaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ adhiṭṭhito? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni…pe… evaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ adhiṭṭhitoti – ekaccariyaṃ adhiṭṭhito.

Sa cāpi methune yuttoti. Methunadhammo nāma yo so asaddhammo gāmadhammo…pe… taṃkāraṇā vuccati methunadhammo. Sa cāpi methune yuttoti. So aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā methunadhamme yutto [yutto saṃyutto (sī.)] payutto āyutto samāyuttoti – sa cāpi methune yutto.

Mandova parikissatīti. Kapaṇo viya mando viya momūho viya kissati parikissati parikilissati. Pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Evampi kissati parikissati parikilissati. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti , kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cirakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi [khārāpaṭicchakampi (ka.)] karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Evampi kissati parikissati parikilissati.


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55.
被称为智者，确立独行生活；
但他若从事淫欲，如愚者般受苦。
"被称为智者"解释如下：这里某人在先前的沙门生活中获得名声称赞 - "他是智者、通达者、有智慧者、多闻者、善说者、善辩者"，或称"通晓经典者"或"持律者"或"说法者"，乃至"得无想非想处定者"。他这样为人所知、闻名、被称为。
"确立独行生活"有两种原因：以出家的意义或以离群独处的意义。如何以出家的意义确立独行生活？断除一切在家的羁绊...如此以出家的意义确立独行生活。如何以离群独处的意义确立独行生活？他如此出家后，独自在偏僻的林野...如此以离群独处的意义确立独行生活。
"但他若从事淫欲"中的淫欲法指那非正法、俗法...因此称为淫欲法。"但他若从事淫欲"指：他后来舍弃佛、法、僧、学处，还俗后从事、投入、参与、沉溺于淫欲法。
"如愚者般受苦"指：如可怜人、如愚人、如痴人般受苦、遭苦、陷入苦恼。他杀生、偷盗、入室盗窃、抢劫、做强盗、设伏击、通奸、说谎。如此他受苦、遭苦、陷入苦恼。国王们抓住他后，施以各种刑罚：鞭打、棍打、短棒打，砍断手、砍断脚、砍断手脚，割耳、割鼻、割耳鼻，施以锅刑、断发刑、罗睺口刑、火鬘刑、烧手刑、剥皮刑、树皮衣刑、羚羊刑、钩肉刑、钱刑、碱浴刑、扭转门闩刑、草席刑，浇热油、令狗啃食、活着穿刺、用剑斩首。如此他受苦、遭苦、陷入苦恼。


Atha vā kāmataṇhāya abhibhūto pariyādinnacitto bhoge pariyesanto nāvāya mahāsamuddaṃ pakkhandati, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṃ gacchati, takkolaṃ gacchati, takkasīlaṃ gacchati, kālamukhaṃ gacchati, purapūraṃ gacchati, vesuṅgaṃ gacchati, verāpathaṃ gacchati, javaṃ gacchati, tāmaliṃ [kamaliṃ (syā.), taṃmaliṃ (ka.)] gacchati, vaṅgaṃ gacchati, eḷabandhanaṃ gacchati, suvaṇṇakūṭaṃ gacchati, suvaṇṇabhūmiṃ gacchati, tambapāṇiṃ gacchati, suppādakaṃ gacchati, bhārukacchaṃ gacchati, suraṭṭhaṃ gacchati, bhaṅgalokaṃ gacchati, bhaṅgaṇaṃ gacchati, saramataṃ gaṇaṃ gacchati, yonaṃ gacchati , paramayonaṃ [pīnaṃ (syā.)] gacchati, vinakaṃ [navakaṃ (sī.)] gacchati, mūlapadaṃ gacchati, marukantāraṃ gacchati, jaṇṇupathaṃ gacchati, ajapathaṃ gacchati, meṇḍapathaṃ gacchati, saṅkupathaṃ gacchati, chattapathaṃ gacchati, vaṃsapathaṃ gacchati, sakuṇapathaṃ gacchati, mūsikapathaṃ gacchati, daripathaṃ gacchati, vettācāraṃ gacchati. Evampi kissati parikissati parikilissati.

Gavesanto na vindati, alābhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kissati parikissati parikilissati.

Gavesanto vindati, laddhāpi ārakkhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggī daheyyuṃ, na udakaṃ vaheyya, na apiyā dāyādā hareyyu’’nti. Tassa evaṃ ārakkhato gopayato te bhogā vippalujjanti. So vippayogamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kissati parikissati parikilissatīti – sa cāpi methune yutto, mandova parikissati.

Tenāha bhagavā –

‘‘Paṇḍitoti samaññāto, ekaccariyaṃ adhiṭṭhito;

Sa cāpi methune yutto, mandova parikissatī’’ti.



我来为您完整翻译这段巴利文文献：
或者，被欲爱征服、心被占据的他为寻求财物，乘船冒险入大海，忍受着寒冷、炎热，被虫蚊、风吹、日晒、爬虫触恼，饥渴交迫，他去提古巴（今印度南部），去答拘罗，去答卡西拉（今巴基斯坦塔克西拉），去卡拉目卡，去布拉布拉，去韦顺迦，去韦拉帕塔，去阇婆，去多摩离，去旁伽（今孟加拉），去艾拉班达那，去金山，去金地（今缅甸），去铜掌，去苏帕达卡，去跋楼羯车（今印度巴罗奇），去苏剌吒（今印度苏拉特），去盘伽罗卡，去盘伽那，去萨拉马塔伽那，去希腊（今希腊），去远希腊，去维那卡，去木拉帕达，去沙漠荒野，去膝道，去羊道，去羝羊道，去木桩道，去伞道，去竹道，去鸟道，去鼠道，去裂缝道，去藤蔓道。如此他受苦、遭苦、陷入苦恼。
寻求而不得，他因不得而感受痛苦忧恼。如此他受苦、遭苦、陷入苦恼。
寻求而得到，得到后又因守护而感受痛苦忧恼："愿我的财物不被国王夺走，不被盗贼偷走，不被火烧，不被水冲走，不被不喜欢的继承人拿走。"他如此守护保护时，那些财物还是损失了。他因失去而感受痛苦忧恼。如此他受苦、遭苦、陷入苦恼。
因此世尊说：
"被称为智者，确立独行生活；
但他若从事淫欲，如愚者般受苦。"

56.

Etamādīnavaṃ ñatvā, muniṃ pubbāpare idha;

Ekaccariyaṃ daḷhaṃ kayirā, na nisevetha methunaṃ.

Etamādīnavaṃ ñatvā, muni pubbāpare idhāti. Etanti pubbe samaṇabhāve yaso ca kitti ca, aparabhāge buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; etaṃ sampattiṃ vipattiñca. Ñatvāti jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… saṅgajālamaticca so muni. Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloketi – etamādīnavaṃ ñatvā muni pubbāpare idha.

Ekaccariyaṃ daḷhaṃ kayirāti. Dvīhi kāraṇehi ekaccariyaṃ daḷahaṃ kareyya – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena ekaccariyaṃ daḷhaṃ kareyya? 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 yāpeyya. Evaṃ pabbajjāsaṅkhātena ekaccariyaṃ daḷhaṃ kareyya.

Kathaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ daḷhaṃ kareyya? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭiseveyya appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gaccheyya, eko tiṭṭheyya, eko nisīdeyya, eko seyyaṃ kappeyya, eko gāmaṃ piṇḍāya paviseyya, eko paṭikkameyya, eko raho nisīdeyya, eko caṅkamaṃ adhiṭṭheyya, eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. Evaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ daḷhaṃ kareyyāti – ekaccariyaṃ daḷhaṃ kareyya, thiraṃ kareyya, daḷhaṃ samādāno assa, avaṭṭhitasamādāno assa kusalesu dhammesūti – ekaccariyaṃ daḷhaṃ kayirā.

Na nisevetha methunanti. Methunadhammo nāma yo so asaddhammo gāmadhammo…pe… taṃkāraṇā vuccati methunadhammo. Methunadhammaṃ na seveyya na niseveyya na saṃseveyya na paṭiseveyya na careyya na samācareyya na samādāya vatteyyāti – na nisevetha methunaṃ.

Tenāha bhagavā –

‘‘Etamādīnavaṃ ñatvā, muni pubbāpare idha;

Ekaccariyaṃ daḷhaṃ kayirā, na nisevetha methuna’’nti.



我来为您完整翻译这段巴利文文献：
56.
牟尼了知此过患，于此前后之状况；
应当坚持独行生活，不应从事于淫欲。
"牟尼了知此过患，于此前后之状况"的解释：此指先前沙门生活中的名誉和声望，后来舍弃佛、法、僧、学处而还俗者的恶名和耻辱；这是成功与失败。了知指已知、权衡、判断、明了、彻悟。牟尼：寂默指智慧。即通达、了知...超越束缚网的牟尼。于此指在此见解、此忍受、此爱好、此接受、此法、此律、此法律、此教说、此梵行、此师教、此身体、此人世间。
"应当坚持独行生活"有两种原因应当坚持独行生活：以出家的意义或以离群独处的意义。如何以出家的意义坚持独行生活？断除一切在家的羁绊、断除子女妻子的羁绊、断除亲属的羁绊、断除朋友大臣的羁绊、断除储藏的羁绊，剃除须发，披着袈裟衣，从在家出家为无家者，达到无所有状态，独自行走、安住、活动、实行、保持、维持、度日。如此以出家的意义坚持独行生活。
如何以离群独处的意义坚持独行生活？他如此出家后，独自亲近偏僻的林野住处，那里少声响、少喧嚣、远离人气、适合独处、适合禅修。他独自走，独自立，独自坐，独自卧，独自入村托钵，独自返回，独自隐居而坐，独自经行，独自行走、安住、活动、实行、保持、维持、度日。如此以离群独处的意义坚持独行生活，要坚持、坚定，要坚定受持，要稳固受持善法。
"不应从事于淫欲"中的淫欲法指那非正法、俗法...因此称为淫欲法。不应从事、不应亲近、不应常习、不应实行、不应行、不应实行、不应受持而行淫欲法。
因此世尊说：
"牟尼了知此过患，于此前后之状况；
应当坚持独行生活，不应从事于淫欲。"

57.

Vivekaññeva sikkhetha, etaṃ ariyānamuttamaṃ;

Na tena seṭṭho maññetha, sa ve nibbānasantike.

Vivekaññeva sikkhethāti. Vivekoti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko…pe… ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. Cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. Upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Vivekaññeva sikkhethāti vivekaññeva sikkheyya ācareyya samācareyya samādāya vatteyyāti – vivekaññeva sikkhetha.

Etaṃ ariyānamuttamanti. Ariyā vuccanti buddhā ca buddhasāvakā ca paccekabuddhā ca. Ariyānaṃ etaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ yadidaṃ vivekacariyāti – etaṃ ariyānamuttamaṃ.

Na tena seṭṭho maññethāti. Kāyavivekacariyāya unnatiṃ na kareyya, unnamaṃ na kareyya, mānaṃ na kareyya, thāmaṃ na kareyya, thambhaṃ na kareyya, na tena mānaṃ janeyya, na tena thaddho assa patthaddho paggahitasiroti – tena seṭṭho na maññetha.

Save nibbānasantiketi. So nibbānassa santike sāmantā āsanne avidūre upakaṭṭheti – sa ve nibbānasantike.

Tenāha bhagavā –

‘‘Vivekaññeva sikkhetha, etaṃ ariyānamuttamaṃ;

Na tena seṭṭho maññetha, sa ve nibbānasantike’’ti.



我来为您翻译这段巴利文经文及其注释：
57.
应当修学远离，这是圣者们的至上；
不应因此认为自己最胜，这确实接近涅槃。
"应当修学远离"这句的解释：远离有三种远离 - 身远离、心远离、依远离。什么是身远离...等等...这是依远离。身远离是属于那些住于远离之身、乐于出离的人们的。心远离是属于那些心清净、已达最高清净的人们的。依远离是属于那些无依著、已达寂灭的人们的。修学指三学 - 增上戒学、增上心学、增上慧学...等等...这是增上慧学。"应当修学远离"意即应当修学远离、应当实践、应当完全实行、应当受持奉行。
"这是圣者们的至上"这句的解释：圣者是指佛陀、佛弟子们和辟支佛们。对于圣者们来说，这远离行是最高、最胜、最殊胜、最超越、最上、最妙的。
"不应因此认为自己最胜"这句的解释：不应因身远离的修行而生起傲慢，不应高举，不应慢心，不应自负，不应固执，不应因此产生我慢，不应因此而变得顽固、僵硬、抬高自己。
"这确实接近涅槃"这句的解释：他处于涅槃附近，靠近，不远，临近。
世尊因此说道：
"应当修学远离，这是圣者们的至上；
不应因此认为自己最胜，这确实接近涅槃。"

58.

Rittassa munino carato, kāmesu anapekkhino;

Oghatiṇṇassa pihayanti, kāmesu gadhitā pajā.

Rittassa munino caratoti. Rittassa vivittassa pavivittassa , kāyaduccaritena rittassa vivittassa pavivittassa. Vacīduccaritena…pe… manoduccaritena… rāgena… dosena… mohena… kodhena… upanāhena… makkhena… paḷāsena… issāya… macchariyena… māyāya… sāṭheyyena… thambhena… sārambhena… mānena… atimānena… madena… pamādena… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi rittassa vivittassa pavivittassa. Muninoti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Caratoti carato viharato iriyato vattato pālayato yapayato yāpayatoti – rittassa munino carato.

Kāmesu anapekkhinoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā kāmesu anapekkhamāno cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto [sītībhūto (sī.)] sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – kāmesu anapekkhino.

Oghatiṇṇassa pihayanti, kāmesu gadhitā pajāti. Pajāti sattādhivacanaṃ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Te kāmoghaṃ tiṇṇassa bhavoghaṃ tiṇṇassa diṭṭhoghaṃ tiṇṇassa avijjoghaṃ tiṇṇassa sabbasaṅkhārapathaṃ tiṇṇassa uttiṇṇassa nittiṇṇassa atikkantassa samatikkantassa vītivattassa pāraṃ gatassa pāraṃ pattassa antaṃ gatassa antaṃ pattassa koṭiṃ gatassa koṭiṃ pattassa pariyantaṃ gatassa pariyantaṃ pattassa vosānaṃ gatassa vosānaṃ pattassa tāṇaṃ gatassa tāṇaṃ pattassa leṇaṃ gatassa leṇaṃ pattassa saraṇaṃ gatassa saraṇaṃ pattassa abhayaṃ gatassa abhayaṃ pattassa accutaṃ gatassa accutaṃ pattassa amataṃ gatassa amataṃ pattassa nibbānaṃ gatassa nibbānaṃ pattassa icchanti sādiyanti patthayanti pihayanti abhijappanti. Yathā iṇāyikā ānaṇyaṃ [āṇaṇyaṃ (aṭṭha.)] patthenti pihayanti, yathā ābādhikā ārogyaṃ patthenti pihayanti, yathā bandhanabaddhā bandhanamokkhaṃ patthenti pihayanti, yathā dāsā bhujissaṃ patthenti pihayanti, yathā kantāraddhānapakkhandā [kantāraddhānapakkhantā (sī.), kantāraddhānapakkhannā (syā.)] khemantabhūmiṃ patthenti pihayanti; evamevaṃ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā te kāmoghaṃ tiṇṇassa bhavoghaṃ tiṇṇassa…pe… nibbānaṃ gatassa nibbānaṃ pattassa icchanti sādiyanti patthayanti pihayanti abhijappantīti – oghatiṇṇassa pihayanti, kāmesu gadhitā pajā.

Tenāha bhagavā –

‘‘Rittassa munino carato, kāmesu anapekkhino;

Oghatiṇṇassa pihayanti, kāmesu gadhitā pajā’’ti.


我来为您翻译这段巴利文及其注释：
58.
空寂圣者而行，对欲无所期待；
已渡暴流之人，为贪著欲乐众生所羡慕。
"空寂圣者而行"这句的解释：空寂、远离、极远离，是指空寂于、远离于、极远离于身恶行。空寂于、远离于、极远离于语恶行...等等...意恶行...贪...嗔...痴...忿...恨...覆...恼...嫉...悭...诳...谄...慢...激情...傲慢...憍...放逸...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。"圣者"：智慧被称为牟尼智...等等...超越束缚之网者即是牟尼。"而行"是指行走、安住、活动、运转、守护、维持、存活。
"对欲无所期待"这句的解释：欲有两种 - 事欲和烦恼欲...等等...这些被称为事欲...等等...这些被称为烦恼欲。已经遍知事欲，已经断除、舍离、驱逐、终止、令不存在烦恼欲，对欲无所期待，已舍欲、已吐欲、已离欲、已断欲、已出离欲，已离贪、已舍贪、已吐贪、已脱贪、已断贪、已出离贪，已无渴爱，已寂灭，已清凉，体验安乐，以梵性自住。
"已渡暴流之人，为贪著欲乐众生所羡慕"这句的解释："众生"是指有情的代名词。众生对欲贪著、贪求、迷恋、耽溺、执著、缠缚、障碍。他们羡慕、喜爱、希求、企盼、渴望那已渡欲暴流、已渡有暴流、已渡见暴流、已渡无明暴流、已渡一切行道、已度、已超度、已越度、已超越、已到彼岸、已达彼岸、已到边际、已达边际、已到极限、已达极限、已到边界、已达边界、已到终点、已达终点、已到庇护所、已达庇护所、已到洞穴、已达洞穴、已到归依处、已达归依处、已到无畏处、已达无畏处、已到不死处、已达不死处、已到不死、已达不死、已到涅槃、已达涅槃之人。如负债者希求无债而羡慕，如患病者希求健康而羡慕，如被囚禁者希求解脱而羡慕，如奴隶希求自由而羡慕，如入险道旅人希求安全地而羡慕；同样地，对欲贪著、贪求、迷恋、耽溺、执著、缠缚、障碍的众生，他们羡慕、喜爱、希求、企盼、渴望那已渡欲暴流、已渡有暴流...等等...已到涅槃、已达涅槃之人。
世尊因此说道：
"空寂圣者而行，对欲无所期待；
已渡暴流之人，为贪著欲乐众生所羡慕。"


Tissametteyyasuttaniddeso sattamo.

第七品 帝须弥勒经义释完
[注: 这是一个章节结束的标题,直接翻译即可。"Tissametteyyasuttaniddeso sattamo"字面含义就是"第七 帝须弥勒经义释"。作为一个章节标题,采用简明的翻译即可。]


