8. Pasūrasuttaniddeso

Atha pasūrasuttaniddesaṃ vakkhati –

59.

Idhevasuddhiṃ iti vādayanti, nāññesu dhammesu visuddhimāhu;

Yaṃ nissitā tattha subhaṃ vadānā, paccekasaccesu puthū niviṭṭhā.

Idheva suddhiṃ iti vādayantīti. Idheva suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko … 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 suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – idheva suddhiṃ iti vādayanti.

Nāññesu dhammesu visuddhimāhūti. Attano satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ ṭhapetvā sabbe paravāde khipanti ukkhipanti parikkhipanti. ‘‘So satthā na sabbaññū, dhammo na svākkhāto , gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā , maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā mutti vā vimutti vā parimutti vā, na tattha sujjhanti vā visujjhanti vā parisujjhanti vā muccanti vā vimuccanti vā parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittā’’ti – evamāhaṃsu evaṃ vadanti evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – nāññesu dhammesu visuddhimāhu.

Yaṃ nissitā tattha subhaṃ vadānāti. Yaṃ nissitāti yaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissitā ānissitā [patiṭṭhitā (sī.), sannissitā (syā.)] allīnā upagatā ajjhositā adhimuttā. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Subhaṃ vadānāti subhavādā sobhanavādā paṇḍitavādā thiravādā [dhīravādā (syā.)] ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – yaṃ nissitā tattha subhaṃ vadānā.

Paccekasaccesu puthū niviṭṭhāti. Puthū samaṇabrāhmaṇā puthū paccekasaccesu niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – paccekasaccesu puthū niviṭṭhā.

Tenāha bhagavā –

‘‘Idheva suddhiṃ iti vādayanti, nāññesu dhammesu visuddhimāhu;

Yaṃ nissitā tattha subhaṃ vadānā, paccekasaccesu puthū niviṭṭhā’’ti.



我来为您翻译这段巴利语文献的第8章《帕苏拉经注释》：
8. 帕苏拉经注释
现在将要解说帕苏拉经注释 -
59.
他们宣称只有此处有清净，说其他法中无清净；
依止于此而说美善，众多固执各自的真理。
"他们宣称只有此处有清净"意即：他们说、谈、述、阐明、表达只在此处有清净、遍清净、完全清净、解脱、遍解脱、完全解脱。他们说、谈、述、阐明、表达："世界是常恒，唯此为真实，其他都是虚妄"，这就是清净、遍清净、完全清净、解脱、遍解脱、完全解脱。他们说、谈、述、阐明、表达："世界是无常...世界是有边...世界是无边...命即是身...命与身是异...如来死后存在...如来死后不存在...如来死后亦存在亦不存在...如来死后既非存在亦非不存在，唯此为真实，其他都是虚妄"，这就是清净、遍清净、完全清净、解脱、遍解脱、完全解脱。
"说其他法中无清净"意即：除了自己的导师、教法、教团、见解、修行、道路之外，他们贬斥、排斥、否定所有其他的教说。他们如此说、如此谈、如此述、如此阐明、如此表达："那位导师不是一切知者，其法不善说，其众不善行，其见不贤善，其道不善立，其路不能出离，在那里没有清净、遍清净、完全清净、解脱、遍解脱、完全解脱，在那里不能清净、不能遍清净、不能完全清净、不能解脱、不能遍解脱、不能完全解脱，那是低劣的、卑下的、粗陋的、微小的、不完整的。"
"依止于此而说美善"意即：依止于、依靠于、执着于、趋向于、沉溺于、信受某位导师、教法、教团、见解、修行、道路。"于此"是指在自己的见解、意乐、喜好、所得之中。"说美善"意即：说美善语、说庄严语、说智慧语、说坚定语、说正理语、说因由语、说特征语、说理由语、说立场语，这是依自己的所得。
"众多固执各自的真理"意即：众多的沙门婆罗门固执、安住、执着、趋向于、沉溺于、信受各自的真理。他们固执、安住、执着、趋向于、沉溺于、信受"世界是常恒，唯此为真实，其他都是虚妄"。他们固执、安住、执着、趋向于、沉溺于、信受"世界是无常...乃至...如来死后既非存在亦非不存在，唯此为真实，其他都是虚妄"。
因此世尊说：
"他们宣称只有此处有清净，说其他法中无清净；
依止于此而说美善，众多固执各自的真理。"

60.

Tevādakāmā parisaṃ vigayha, bālaṃ dahantī mithu aññamaññaṃ;

Vadanti te aññasitā kathojjaṃ, pasaṃsakāmā kusalāvadānā.

Te vādakāmā parisaṃ vigayhāti. Te vādakāmāti te vādakāmā vādatthikā vādādhippāyā vādapurekkhārā vādapariyesanaṃ carantā. Parisaṃ vigayhāti khattiyaparisaṃ brāhmaṇaparisaṃ gahapatiparisaṃ samaṇaparisaṃ vigayha ogayha ajjhogāhetvā pavisitvāti – te vādakāmā parisaṃ vigayha.

Bālaṃ dahantī mithu aññamaññanti. Mithūti dve janā dve kalahakārakā dve bhaṇḍanakārakā dve bhassakārakā dve vivādakārakā dve adhikaraṇakārakā dve vādino dve sallāpakā; te aññamaññaṃ bālato hīnato nihīnato omakato lāmakato chatukkato parittato dahanti passanti dakkhanti olokenti nijjhāyanti upaparikkhantīti – bālaṃ dahantī mithu aññamaññaṃ.

Vadantite aññasitā kathojjanti. Aññaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissitā ānissitā allīnā upagatā ajjhositā adhimuttā. Kathojjaṃ vuccati kalaho bhaṇḍanaṃ viggaho vivādo medhagaṃ. Atha vā kathojjanti anojavantī nisākathā kathojjaṃ vadanti, kalahaṃ vadanti, bhaṇḍanaṃ vadanti, viggahaṃ vadanti, vivādaṃ vadanti, medhagaṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – vadanti te aññasitā kathojjaṃ.

Pasaṃsakāmā kusalāvadānāti. Pasaṃsakāmāti pasaṃsakāmā pasaṃsatthikā pasaṃsādhippāyā pasaṃsapurekkhārā pasaṃsapariyesanaṃ carantā. Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – pasaṃsakāmā kusalāvadānā.

Tenāha bhagavā –

‘‘Te vādakāmā parisaṃ vigayha, bālaṃ dahantī mithu aññamaññaṃ;

Vadanti te aññasitā kathojjaṃ, pasaṃsakāmā kusalāvadānā’’ti.



我来为您翻译第60节：
60.
他们乐于辩论进入众中，彼此互相视对方愚痴；
依他而说诤论之语，渴求称赞自称智者。
"他们乐于辩论进入众中"意即：他们乐于辩论、寻求辩论、意图辩论、以辩论为前提、追寻辩论机会。"进入众中"意即：进入、深入、潜入、加入刹帝利众、婆罗门众、居士众、沙门众。
"彼此互相视对方愚痴"意即："互相"是指两个人、两个争吵者、两个争论者、两个争辩者、两个争议者、两个诤讼者、两个议论者、两个对话者；他们彼此视对方为愚痴的、低劣的、卑下的、粗陋的、微小的、不完整的、渺小的，他们如此见、如此观、如此察、如此视、如此思、如此考察。
"依他而说诤论之语"意即：依止于、依靠于、执着于、趋向于、沉溺于、信受其他的导师、教法、教团、见解、修行、道路。"诤论"是指争吵、争论、争执、争议、纷争。或者，"诤论"意即无实质的空谈，他们说、谈、述、阐明、表达诤论、争吵、争论、争执、争议、纷争。
"渴求称赞自称智者"意即："渴求称赞"是渴求称赞、寻求称赞、意图称赞、以称赞为前提、追寻称赞机会。"自称智者"意即：说善巧语、说智慧语、说坚定语、说正理语、说因由语、说特征语、说理由语、说立场语，这是依自己的所得。
因此世尊说：
"他们乐于辩论进入众中，彼此互相视对方愚痴；
依他而说诤论之语，渴求称赞自称智者。"

61.

Yutto kathāyaṃ parisāya majjhe, pasaṃsamicchaṃ vinighāti hoti;

Apāhatasmiṃ pana maṅku hoti, nindāya so kuppati randhamesī.

Yuttokathāyaṃ parisāya majjheti. Khattiyaparisāya vā brāhmaṇaparisāya vā gahapatiparisāya vā samaṇaparisāya vā majjhe attano kathāyaṃ yutto payutto āyutto samāyutto sampayutto kathetunti – yutto kathāyaṃ parisāya majjhe.

Pasaṃsamicchaṃ vinighāti hotīti. Pasaṃsamicchanti pasaṃsaṃ thomanaṃ kittiṃ vaṇṇahāriyaṃ icchanto sādiyanto patthayanto pihayanto abhijappanto. Vinighāti hotīti pubbeva sallāpā kathaṃkathī vinighātī hoti. ‘‘Jayo nu kho me bhavissati, parājayo nu kho me bhavissati, kathaṃ niggahaṃ karissāmi, kathaṃ paṭikammaṃ karissāmi, kathaṃ visesaṃ karissāmi, kathaṃ paṭivisesaṃ karissāmi, kathaṃ āveṭhiyaṃ [āvedhiyaṃ (syā.)] karissāmi, kathaṃ nibbeṭhiyaṃ [nibbedhiyaṃ (syā. ka.)] karissāmi, kathaṃ chedaṃ karissāmi, kathaṃ maṇḍalaṃ karissāmī’’ti, evaṃ pubbeva sallāpā kathaṃkathī vinighāti hotīti – pasaṃsamicchaṃ vinighāti hoti.

Apāhatasmiṃpana maṅku hotīti. Ye te pañhavīmaṃsakā parisā pārisajjā pāsārikā [pāsanikā (syā.)], te apaharanti. ‘‘Atthāpagataṃ bhaṇita’’nti atthato apaharanti, ‘‘byañjanāpagataṃ bhaṇita’’nti byañjanato apaharanti, ‘‘atthabyañjanāpagataṃ bhaṇita’’nti atthabyañjanato apaharanti, ‘‘attho te dunnīto, byañjanaṃ te duropitaṃ, atthabyañjanaṃ te dunnītaṃ duropitaṃ, niggaho te akato, paṭikammaṃ te dukkaṭaṃ, viseso te akato, paṭiviseso te dukkaṭo, āveṭhiyā te akatā, nibbeṭhiyā te dukkaṭā , chedo te akato, maṇḍalaṃ te dukkaṭaṃ visamakathaṃ dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsita’’nti apaharanti. Apāhatasmiṃ pana maṅku hotīti . Apāhatasmiṃ maṅku hoti pīḷito ghaṭṭito byādhito domanassito hotīti – apāhatasmiṃ pana maṅku hoti.

Nindāya so kuppati randhamesīti. Nindāya garahāya akittiyā avaṇṇahārikāya kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukarotīti – nindāya so kuppati. Randhamesīti virandhamesī aparaddhamesī khalitamesī gaḷitamesī vivaramesīti – nindāya so kuppati randhamesī.

Tenāha bhagavā –

‘‘Yutto kathāyaṃ parisāya majjhe, pasaṃsamicchaṃ vinighāti hoti;

Apāhatasmiṃ pana maṅku hoti, nindāya so kuppati randhamesī’’ti.



我来为您翻译第61节：
61.
他在众中专注议论，渴求称赞心怀忧虑；
当受驳斥便生懊恼，因受诽谤发怒寻隙。
"他在众中专注议论"意即：在刹帝利众、或婆罗门众、或居士众、或沙门众中，他专注于、致力于、投入于、专心于、全心于自己的议论。
"渴求称赞心怀忧虑"意即："渴求称赞"是渴望、喜欢、期待、企盼、追求称赞、赞美、名声、美誉。"心怀忧虑"意即在对话之前就心怀忧虑。"我会胜利吗？我会失败吗？我该如何驳斥？我该如何应对？我该如何特出？我该如何反制？我该如何纠缠？我该如何解脱？我该如何切断？我该如何周旋？"如此在对话之前就心怀忧虑。
"当受驳斥便生懊恼"意即：那些审问者、会众、随众、评判者，他们会驳斥。他们说"说得离题"而从义理上驳斥，说"说得不当"而从文字上驳斥，说"义理文字都不当"而从义理文字上驳斥，"你的义理引导错误，你的文字安立不当，你的义理文字引导错误安立不当，你的驳斥未成，你的应对做得不好，你的特出未成，你的反制做得不好，你的纠缠未成，你的解脱做得不好，你的切断未成，你的周旋做得不好，说话不当、说得不好、话说得不好、言说不当、表达不当"而驳斥。"当受驳斥便生懊恼"意即：当受驳斥时便懊恼、苦恼、困扰、忧愁。
"因受诽谤发怒寻隙"意即：因诽谤、责备、不称扬、贬抑而发怒、生气、反抗，显露出愤怒、嗔恨、不悦。"寻隙"意即寻找过失、寻找错误、寻找失误、寻找缺点、寻找漏洞。
因此世尊说：
"他在众中专注议论，渴求称赞心怀忧虑；
当受驳斥便生懊恼，因受诽谤发怒寻隙。"

62.

Yamassavādaṃ parihīnamāhu, apāhataṃ pañhavimaṃsakāse[pañhavimaṃsakā ye (syā.)];

Paridevati socati hīnavādo, upaccagā manti anutthunāti.

Yamassa vādaṃ parihīnamāhūti yaṃ tassa vādaṃ hīnaṃ nihīnaṃ parihīnaṃ parihāpitaṃ na paripūritaṃ, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – yamassa vādaṃ parihīnamāhu.

Apāhataṃ pañhavimaṃsakāseti. Ye te pañhavīmaṃsakā parisā pārisajjā pāsārikā, te apaharanti. ‘‘Atthāpagataṃ bhaṇita’’nti atthato apaharanti, ‘‘byañjanāpagataṃ bhaṇita’’nti byañjanato apaharanti, ‘‘atthabyañjanāpagataṃ bhaṇita’’nti atthabyañjanato apaharanti, ‘‘attho te dunnīto, byañjanaṃ te duropitaṃ, atthabyañjanaṃ te dunnītaṃ duropitaṃ, niggaho te akato, paṭikammaṃ te dukkaṭaṃ, viseso te akato, paṭiviseso te dukkaṭo, āveṭhiyā te akatā, nibbeṭhiyā te dukkaṭā, chedo te akato, maṇḍalaṃ te dukkaṭaṃ visamakathaṃ dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsita’’nti, apaharantīti – apāhataṃ pañhavimaṃsakāse.

Paridevatisocati hīnavādoti. Paridevatīti ‘‘aññaṃ mayā āvajjitaṃ aññaṃ cintitaṃ aññaṃ upadhāritaṃ, aññaṃ upalakkhitaṃ so mahāpakkho mahāpariso mahāparivāro; parisā cāyaṃ vaggā, na samaggā; samaggāya parisāya hetu kathāsallāpo puna bhañjissāmī’’ti, yā evarūpā [yo evarūpo (syā.)] vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattanti – paridevati. Socatīti ‘‘tassa jayo’’ti socati ‘‘mayhaṃ parājayo’’ti socati, ‘‘tassa lābho’’ti socati, ‘‘mayhaṃ alābho’’ti socati, ‘‘tassa yaso’’ti socati, ‘‘mayhaṃ ayaso’’ti socati, ‘‘tassa pasaṃsā’’ti socati, ‘‘mayhaṃ nindā’’ti socati, ‘‘tassa sukha’’nti socati, ‘‘mayhaṃ dukkha’’nti socati, ‘‘so sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, ahamasmi asakkato agarukato amānito apūjito anapacito na lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjatīti – paridevati socati. Hīnavādoti hīnavādo nihīnavādo parihīnavādo parihāpitavādo na paripūravādoti – paridevati socati hīnavādo.

Upaccagā manti anutthunātīti. So maṃ vādena vādaṃ accagā upaccagā atikkanto samatikkanto vītivattoti. Evampi upaccagā manti. Atha vā maṃ vādena vādaṃ abhibhavitvā ajjhottharitvā pariyādiyitvā maddayitvā carati viharati iriyati vattati pāleti yapeti yāpetīti. Evampi upaccagā manti. Anutthunā vuccati vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattanti – upaccagā manti anutthunāti.

Tenāha bhagavā –

‘‘Yamassa vādaṃ parihīnamāhu, apāhataṃ pañhavimaṃsakāse;

Paridevati socati hīnavādo, upaccagā manti anutthunātī’’ti.



我来为您翻译第62节：
62.
他们说他的论点已失，审问者们将其驳斥；
论败者悲泣又忧愁，哀叹说："他胜过于我"。
"他们说他的论点已失"意即：他们说、谈、述、阐明、表达他的论点是低劣的、卑下的、已失的、已败的、不完整的。
"审问者们将其驳斥"意即：那些审问者、会众、随众、评判者，他们会驳斥。他们说"说得离题"而从义理上驳斥，说"说得不当"而从文字上驳斥，说"义理文字都不当"而从义理文字上驳斥，"你的义理引导错误，你的文字安立不当，你的义理文字引导错误安立不当，你的驳斥未成，你的应对做得不好，你的特出未成，你的反制做得不好，你的纠缠未成，你的解脱做得不好，你的切断未成，你的周旋做得不好，说话不当、说得不好、话说得不好、言说不当、表达不当"而驳斥。
"论败者悲泣又忧愁"意即："悲泣"是"我想的是这个却说成那个，我思考的是这个却说成那个，我考虑的是这个却说成那个，我观察的是这个却说成那个，他势力大、众人多、追随者多；这众会不和合，在众会和合时我要重新开始议论"，这样的话语、悲叹、哀叹、啜泣、悲泣状态就是悲泣。"忧愁"是因"他胜利"而忧愁，因"我失败"而忧愁，因"他有得"而忧愁，因"我无得"而忧愁，因"他有名"而忧愁，因"我无名"而忧愁，因"他受赞"而忧愁，因"我受责"而忧愁，因"他安乐"而忧愁，因"我痛苦"而忧愁，因"他受尊重、恭敬、尊崇、供养、礼遇，得到衣服、食物、住处、医药等必需品，而我不受尊重、不受恭敬、不受尊崇、不受供养、不受礼遇，得不到衣服、食物、住处、医药等必需品"而忧愁、疲惫、悲泣、捶胸痛哭、陷入迷乱。"论败者"意即论点低劣者、论点卑下者、论点已失者、论点已败者、论点不完整者。
"哀叹说：'他胜过于我'"意即：他以论胜过我的论，超越我，超过我，越过我，如是"他胜过于我"。或者，他以论征服我、压倒我、制服我、击败我而行、住、动、转、护、持、活，如是"他胜过于我"。"哀叹"是指话语、悲叹、哀叹、啜泣、悲泣状态。
因此世尊说：
"他们说他的论点已失，审问者们将其驳斥；
论败者悲泣又忧愁，哀叹说：'他胜过于我'"。

63.

Etevivādā samaṇesu jātā, etesu ugghātinighāti hoti;

Etampidisvā virame kathojjaṃ, na haññadatthatthi pasaṃsalābhā.

Etevivādā samaṇesu jātāti. Samaṇāti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Ete diṭṭhikalahā diṭṭhibhaṇḍanā diṭṭhiviggahā diṭṭhivivādā diṭṭhimedhagā samaṇesu jātā sañjātā nibbattā abhinibbattā pātubhūtāti – ete vivādā samaṇesu jātā.

Etesu ugghātinighāti hotīti. Jayaparājayo hoti, lābhālābho hoti, yasāyaso hoti, nindāpasaṃsā hoti, sukhadukkhaṃ hoti, somanassadomanassaṃ hoti, iṭṭhāniṭṭhaṃ hoti, anunayapaṭighaṃ hoti, ugghātitanigghātitaṃ hoti, anurodhavirodho hoti, jayena cittaṃ ugghātitaṃ hoti parājayena cittaṃ nigghātitaṃ hoti, lābhena cittaṃ ugghātitaṃ hoti alābhena cittaṃ nigghātitaṃ hoti, yasena cittaṃ ugghātitaṃ hoti ayasena cittaṃ nigghātitaṃ hoti, pasaṃsāya cittaṃ ugghātitaṃ hoti nindāya cittaṃ nigghātitaṃ hoti, sukhena cittaṃ ugghātitaṃ hoti dukkhena cittaṃ nigghātitaṃ hoti, somanassena cittaṃ ugghātitaṃ hoti domanassena cittaṃ nigghātitaṃ hoti, unnatiyā [uṇṇatiyā (syā. ka.)] cittaṃ ugghātitaṃ hoti onatiyā [oṇatiyā (syā. ka.)] cittaṃ nigghātitaṃ hotīti – etesu ugghātinighāti hoti.

Etampi disvā virame kathojjanti. Etampi disvāti etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – etampi disvā virame kathojjanti. Kathojjaṃ vuccati kalaho bhaṇḍanaṃ viggaho vivādo medhagaṃ. Atha vā kathojjanti anojavantī nisākathā kathojjaṃ na kareyya, kalahaṃ na kareyya, bhaṇḍanaṃ na kareyya, viggahaṃ na kareyya, vivādaṃ na kareyya, medhagaṃ na kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippayutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā virame kathojjaṃ.

Na haññadatthatthi pasaṃsalābhāti. Pasaṃsalābhā añño attho natthi attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho, samparāyiko vā attho, uttāno vā attho , gambhīro vā attho, gūḷho vā attho, paṭicchanno vā attho, neyyo vā attho, nīto vā attho, anavajjo vā attho, nikkileso vā attho, vodāno vā attho, paramattho vā attho natthi na santi na saṃvijjanti nupalabbhantīti – na haññadatthatthi pasaṃsalābhā.

Tenāha bhagavā –

‘‘Ete vivādā samaṇesu jātā, etesu ugghātinighāti hoti;

Etampi disvā virame kathojjaṃ, na haññadatthatthi pasaṃsalābhā’’ti.




63.\
这些争论在沙门中产生，
在这些争论中有起伏波动;
看到了这些就应避免争论，
在获得称赞中没有其他利益。
"这些争论在沙门中产生"是指：沙门即是在此教外的任何已成为游行者、已达到游行者生活的人。这些见解之争、见解之诤、见解之斗、见解之辩、见解之诤论在沙门中产生、生起、出现、显现。
"在这些争论中有起伏波动"是指：有胜负、有得失、有荣辱、有毁誉、有苦乐、有喜忧、有好坏、有顺逆、有升降、有顺违；因胜利心上扬、因失败心下沉，因获得心上扬、因失去心下沉，因荣誉心上扬、因耻辱心下沉，因赞扬心上扬、因诽谤心下沉，因快乐心上扬、因痛苦心下沉，因喜悦心上扬、因忧愁心下沉，因高起心上扬、因低落心下沉。
"看到了这也要避免争论"是指：看到了这些，即看到、观察、衡量、判断、了解、明了见解之争、见解之诤、见解之斗、见解之辩、见解之诤论中的过患。争论即是指诤、斗、争、辩、诤论。或者说，争论是指无益的无意义谈论，不应制造争论，不应制造诤斗，不应制造争吵，不应制造争执，不应制造辩论，不应制造诤论，应当舍弃、消除、终止、使之不存在诤斗争吵争执辩论诤论，应远离、离开、超越、解脱、摆脱诤斗争吵争执辩论诤论，应以解脱的心安住。
"在获得称赞中没有其他利益"是指：除了获得称赞外没有其他利益，无论是自利还是利他，或二者兼具，无论是现世利益还是来世利益，无论是浅显的利益还是深奥的利益，无论是隐藏的利益还是显露的利益，无论是引导的利益还是已引导的利益，无论是无过的利益还是无染的利益，无论是清净的利益还是最高的利益，都不存在、不出现、不能获得。
世尊因此说：
"这些争论在沙门中产生，
在这些争论中有起伏波动；
看到了这些就应避免争论，
在获得称赞中没有其他利益。"

64.

Pasaṃsito vā pana tattha hoti, akkhāya vādaṃ parisāya majjhe;

So[so taṃ (sī.)]hassatī unnamatī[uṇṇamatī (syā. ka.)]ca tena, pappuyya tamatthaṃ yathā mano ahu.

Pasaṃsito vā pana tattha hotīti. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā pasaṃsito thomito kittito vaṇṇito hotīti – pasaṃsito vā pana tattha hoti.

Akkhāya vādaṃ parisāya majjheti. Khattiyaparisāya vā brāhmaṇaparisāya vā gahapatiparisāya vā samaṇaparisāya vā majjhe attano vādaṃ akkhāya ācikkhitvā anuvādaṃ akkhāya ācikkhitvā thambhayitvā brūhayitvā dīpayitvā jotayitvā voharitvā pariggaṇhitvāti – akkhāya vādaṃ parisāya majjhe.

So hassatī unnamatī ca tenāti. So tena jayatthena tuṭṭho hoti haṭṭho pahaṭṭho attamano paripuṇṇasaṅkappo. Atha vā dantavidaṃsakaṃ hasamāno. So hassatī unnamatī ca tenāti so tena jayatthena unnato hoti unnamo dhajo sampaggāho ketukamyatā cittassāti – so hassatī unnamatī ca tena.

Pappuyyatamatthaṃ yathā mano ahūti. Taṃ jayatthaṃ pappuyya pāpuṇitvā adhigantvā vinditvā paṭilabhitvā. Yathā mano ahūti yathā mano ahu, yathā citto ahu, yathā saṅkappo ahu, yathā viññāṇo ahūti – pappuyya tamatthaṃ yathā mano ahu.

Tenāha bhagavā –

‘‘Pasaṃsito vā pana tattha hoti, akkhāya vādaṃ parisāya majjhe;

So hassatī unnamatī ca tena, pappuyya tamatthaṃ yathā mano ahū’’ti.



64.\
或者在那里他得到称赞，
在众会中间宣说己见；
因此他笑且心生傲慢，
如意达成他所想目标。
"或者在那里他得到称赞"是指：在那里，即在自己的见解中、在自己的认可中、在自己的喜好中、在自己的主张中，他得到称赞、赞美、赞扬、称颂。
"在众会中间宣说己见"是指：在刹帝利众会中、或婆罗门众会中、或居士众会中、或沙门众会中，宣说、解说、阐述、说明自己的主张，宣说、解说随顺的主张，建立、发展、阐明、照亮、表达、把握。
"因此他笑且心生傲慢"是指：他因这胜利而欢喜、高兴、欣喜、满意、心愿圆满。或者露齿而笑。"因此他笑且心生傲慢"是指他因这胜利而傲慢，心生高举、旗帜、自负、渴求荣耀。
"如意达成他所想目标"是指：达到、获得、证得、得到那胜利目标。"如意"是指如其所愿，如其所想，如其所思，如其所识。
世尊因此说：
"或者在那里他得到称赞，
在众会中间宣说己见；
因此他笑且心生傲慢，
如意达成他所想目标。"

65.

Yāunnatī sāssa vighātabhūmi, mānātimānaṃ vadate paneso;

Etampi disvā na vivādayetha, na hi tena suddhiṃ kusalā vadanti.

Yā unnatī sāssa vighātabhūmīti. Yā unnati unnamo dhajo sampaggāho ketukamyatā cittassāti – yā unnati. Sāssa vighātabhūmīti sā tassa vighātabhūmi upaghātabhūmi pīḷanabhūmi ghaṭṭanabhūmi upaddavabhūmi upasaggabhūmīti – yā unnatī sāssa vighātabhūmi.

Mānātimānaṃ vadate panesoti. So puggalo mānañca vadati atimānañca vadatīti – mānātimānaṃ vadate paneso.

Etampi disvā na vivādayethāti. Etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – etampi disvā. Na vivādayethāti na kalahaṃ kareyya na bhaṇḍanaṃ kareyya na viggahaṃ kareyya na vivādaṃ kareyya, na medhagaṃ kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippayutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā na vivādayetha.

Nahi tena suddhiṃ kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā diṭṭhikalahena diṭṭhibhaṇḍanena diṭṭhiviggahena diṭṭhivivādena diṭṭhimedhagena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – na hi tena suddhiṃ kusalā vadanti.

Tenāha bhagavā –

‘‘Yā unnatī sāssa vighātabhūmi, mānātimānaṃ vadate paneso;

Etampi disvā na vivādayetha, na hi tena suddhiṃ kusalā vadantī’’ti.



65.\
凡是傲慢即是毁灭之地，
此人更说慢心与过慢心；
看到这点就不要争论了，
善知识说这非清净之道。
"凡是傲慢即是毁灭之地"中的"傲慢"是指：高举、旗帜、自负、渴求荣耀之心。"即是毁灭之地"是指：那就是他的毁灭之地、损害之地、压迫之地、冲突之地、灾难之地、障碍之地。
"此人更说慢心与过慢心"是指：那个人说慢心也说过慢心。
"看到这点就不要争论了"中的"看到这点"是指：看到、观察、衡量、判断、了解、明了见解之争、见解之诤、见解之斗、见解之辩、见解之诤论中的过患。"不要争论"是指：不要制造诤斗，不要制造争吵，不要制造争执，不要制造争论，不要制造辩论，应当舍弃、消除、终止、使之不存在诤斗争吵争执辩论诤论，应远离、离开、超越、解脱、摆脱诤斗争吵争执辩论诤论，应以解脱的心安住。
"善知识说这非清净之道"中的"善知识"是指：那些精通蕴的、精通界的、精通处的、精通缘起的、精通念处的、精通正勤的、精通神足的、精通根的、精通力的、精通觉支的、精通道的、精通果的、精通涅槃的善知识们，他们不说、不讲、不言、不明、不表达通过见解之争、见解之诤、见解之斗、见解之辩、见解之诤论能获得清净、遍净、极净、解脱、解放、完全解脱。
世尊因此说：
"凡是傲慢即是毁灭之地，
此人更说慢心与过慢心；
看到这点就不要争论了，
善知识说这非清净之道。"

66.

Sūroyathā rājakhādāya puṭṭho, abhigajjameti paṭisūramicchaṃ;

Yeneva so tena palehi sūra, pubbeva natthi yadidaṃ yudhāya.

Sūro yathā rājakhādāya puṭṭhoti. Sūroti sūro vīro vikkanto abhīrū achambhī anutrāsī apalāyī. Rājakhādāya puṭṭhoti rājakhādanīyena rājabhojanīyena puṭṭho posito apādito vaḍḍhitoti – sūro yathā rājakhādāya puṭṭho.

Abhigajjameti paṭisūramicchanti. So gajjanto uggajjanto abhigajjanto eti upeti upagacchati paṭisūraṃ paṭipurisaṃ paṭisattuṃ paṭimallaṃ icchanto sādiyanto patthayanto pihayanto abhijappantoti – abhigajjameti paṭisūramicchaṃ.

Yeneva so tena palehi sūrāti. Yeneva so diṭṭhigatiko tena palehi, tena vaja, tena gaccha, tena atikkama, so tuyhaṃ paṭisūro paṭipuriso paṭisattu paṭimalloti – yeneva so tena palehi sūra.

Pubbeva natthi yadidaṃ yudhāyāti. Pubbeva bodhiyā mūle ye paṭisenikarā kilesā paṭilomakarā paṭikaṇḍakakarā paṭipakkhakarā te natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Yadidaṃyudhāyāti yadidaṃ yuddhatthāya kalahatthāya bhaṇḍanatthāya viggahatthāya vivādatthāya medhagatthāyāti – pubbeva natthi yadidaṃ yudhāya.

Tenāha bhagavā –

‘‘Sūro yathā rājakhādāya puṭṭho, abhigajjameti paṭisūramicchaṃ;

Yeneva so tena palehi sūra, pubbeva natthi yadidaṃ yudhāyā’’ti.



66.\
如勇士受王食所养育，
吼叫而来寻求对手战；
勇士啊你且往彼处去，
早已无有可供战斗者。
"如勇士受王食所养育"中的"勇士"是指：勇猛、英勇、无畏、不惧、不怯、不逃的人。"受王食所养育"是指：受王之食物、王之饮食所养育、滋养、培育、长养。
"吼叫而来寻求对手战"是指：他咆哮着、大声吼叫着、怒吼着前来、到来、靠近，寻求对手、对敌之人、敌手、竞争者，渴望着、喜欢着、追求着、希望着、热望着。
"勇士啊你且往彼处去"是指：那持邪见者往何处，你就往那处去，往那里走，往那里行，往那里超越，他就是你的对手、对敌之人、敌手、竞争者。
"早已无有可供战斗者"是指：早在菩提树下，那些作对抗、作违逆、作阻碍、作对立的烦恼已不存在、不出现、不可得，已断除、已灭尽、已平息、已止息、不能再生、已被智火烧尽。"可供战斗者"是指为了战斗、为了争吵、为了争执、为了斗争、为了争论、为了争端。
世尊因此说：
"如勇士受王食所养育，
吼叫而来寻求对手战；
勇士啊你且往彼处去，
早已无有可供战斗者。";

67.

Ye diṭṭhimuggayha vivādayanti, idameva saccanti ca vādayanti;

Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattā.

Yediṭṭhimuggayha vivādayantīti ye dvāsaṭṭhidiṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā gaṇhitvā uggaṇhitvā parāmasitvā abhinivisitvā vivādayanti kalahaṃ karonti bhaṇḍanaṃ karonti ‘viggahaṃ karonti vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti – ye diṭṭhimuggayha vivādayanti.

Idameva saccanti ca vādayantīti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti vādayanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti vādayanti kathenti bhaṇanti dīpayanti voharantīti – idameva saccanti ca vādayanti.

Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattāti. Te tvaṃ diṭṭhigatike vadassu vādena vādaṃ, niggahena niggahaṃ, paṭikammena paṭikammaṃ, visesena visesaṃ, paṭivisesena paṭivisesaṃ, āveṭhiyāya āveṭhiyaṃ, nibbeṭhiyāya nibbeṭhiyaṃ, chedena chedaṃ, maṇḍalena maṇḍalaṃ, te tuyhaṃ paṭisūrā paṭipurisā paṭisattū paṭimallāti – te tvaṃ vadassū na hi tedha atthi. Vādamhi jāte paṭisenikattāti. Vāde jāte sañjāte nibbatte abhinibbatte pātubhūteyeva paṭisenikattā [paṭisenikatā (ka.), evaṃ sesesu tīsu padesupi] paṭilomakattā paṭibhaṇḍakattā paṭipakkhakattā kalahaṃ kareyyuṃ bhaṇḍanaṃ kareyyuṃ viggahaṃ kareyyuṃ vivādaṃ kareyyuṃ medhagaṃ kareyyuṃ, te natthi na santi na saṃvijjanti nupalabbhanti, pahīnā…pe… ñāṇagginā daḍḍhāti – te tvaṃ vadassū na hi tedha atthi vādamhi jāte paṭisenikattā.

Tenāha bhagavā –

‘‘Ye diṭṭhimuggayha vivādayanti, idameva saccanti ca vādayanti;

Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattā’’ti.



67.\
执持见解而起诤论者，
宣说唯此才是真实者；
你且对他们说无对手，
争论生起时无敌对者。
"执持见解而起诤论者"是指：那些执取、抓取、取著、执着、住著六十二种见解中的任何一种见解而争论、制造诤斗、制造争吵、制造争执、制造争论、制造纷争的人们—— "你不了解这法与律，我了解这法与律，你怎么会了解这法与律呢？你是邪行者，我是正行者，我说得对，你说得不对，你前说后语，你后说前语，你的惯行已经颠倒，你的论点已被驳倒，你已被折服，去寻求解脱论难吧，若你能行就请解释吧"。
"宣说唯此才是真实者"是指：他们宣说、讲述、说明、阐述、表达"世界是常恒，唯此是真实，其他都是虚妄"。"世界是非常恒⋯⋯如来死后既非存在也非不存在，唯此是真实，其他都是虚妄"，他们如此宣说、讲述、说明、阐述、表达。
"你且对他们说无对手，争论生起时无敌对者"中的"你且对他们说"是指：你对那些持见者以论驳论，以折服驳折服，以反驳驳反驳，以殊胜驳殊胜，以反胜驳反胜，以纠缠驳纠缠，以解释驳解释，以断驳断，以圆驳圆，他们是你的对手、对敌之人、敌手、竞争者。"无对手"是指：当争论生起、产生、出现、显现时，那些会作对抗、作违逆、作阻碍、作对立、制造诤斗、制造争吵、制造争执、制造争论、制造纷争的人已不存在、不出现、不可得，已断除⋯⋯已被智火烧尽。
世尊因此说：
"执持见解而起诤论者，
宣说唯此才是真实者；
你且对他们说无对手，
争论生起时无敌对者。"

68.

Visenikatvā pana ye caranti, diṭṭhīhi diṭṭhiṃ avirujjhamānā;

Tesu tvaṃ kiṃ labhetha pasūra, yesīdha natthi paramuggahītaṃ.

Visenikatvā pana ye carantīti. Senā vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, lobho mārasenā, doso mārasenā, moho mārasenā, 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 mārasenā.

Vuttañhetaṃ bhagavatā –

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati…pe…;

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, tena vuccati visenikatvāti. Yeti arahanto khīṇāsavā. Carantīti caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – visenikatvā pana ye caranti.

Diṭṭhīhi diṭṭhiṃ avirujjhamānāti. Yesaṃ dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, te diṭṭhīhi diṭṭhiṃ avirujjhamānā appaṭivirujjhamānā appahīyamānā appaṭihaññamānā appaṭihatamānāti – diṭṭhīhi diṭṭhiṃ avirujjhamānā.

Tesu tvaṃ kiṃ labhetha pasūrāti. Tesu arahantesu khīṇāsavesu kiṃ labhetha paṭisūraṃ paṭipurisaṃ paṭisattuṃ paṭimallanti – tesu tvaṃ kiṃ labhetha pasūra.

Yesīdha natthi paramuggahītanti. Yesaṃ arahantānaṃ khīṇāsavānaṃ ‘‘idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi na saṃvijjanti nupalabbhanti, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – yesīdha natthi paramuggahītaṃ.

Tenāha bhagavā –

‘‘Visenikatvā pana ye caranti, diṭṭhīhi diṭṭhiṃ avirujjhamānā;

Tesu tvaṃ kiṃ labhetha pasūra, yesīdha natthi paramuggahīta’’nti.



68.\
那些已除魔军而行者，
见解对见解无所对抗；
波须罗啊你从他们中，
能得什么因他们无执。
"那些已除魔军而行者"中的"魔军"是指：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...恨...覆...恼...嫉...悭...诳...谄...傲...激...慢...过慢...放逸...放荡...一切烦恼...一切恶行...一切焦虑...一切热恼...一切苦恼...一切不善行都是魔军。
如世尊所说：
"欲望是你第一军，
第二称为不喜⋯⋯
非阿修罗能胜彼，
战胜则得安乐。"
由于以四圣道战胜、降伏、破坏、摧毁、背离一切魔军和一切对抗烦恼，故称"已除魔军"。"那些"是指阿罗汉、漏尽者。"而行"是指行走、安住、活动、生活、护持、维持、存活。
"见解对见解无所对抗"是指：他们已断除、灭尽、平息、止息、不能再生、以智火烧尽六十二种见解，他们的见解对见解不相违、不相对、不相背、不相抗、不相击。
"波须罗啊你从他们中能得什么"是指：在那些阿罗汉、漏尽者中，你能得到什么对手、对敌之人、敌手、竞争者。
"因他们无执"是指：那些阿罗汉、漏尽者们没有"这是最高、最胜、最上、特殊、首要、至上、最妙"的执取、执着、住著、耽著、信解，不存在、不出现、不可得，已断除、已灭尽、已平息、已止息、不能再生、已被智火烧尽。
世尊因此说：
"那些已除魔军而行者，
见解对见解无所对抗；
波须罗啊你从他们中，
能得什么因他们无执。";

69.

Athatvaṃ pavitakkamāgamā,[pavitakkamāgama (sī.), savitakkamāgamā (ka.)]manasā diṭṭhigatāni cintayanto;

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātave.

Athatvaṃ pavitakkamāgamāti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Pavitakkamāgamāti takkento vitakkento saṅkappento ‘‘jayo nu kho me bhavissati, parājayo nu kho me bhavissati, kathaṃ niggahaṃ karissāmi, kathaṃ paṭikammaṃ karissāmi, kathaṃ visesaṃ karissāmi, kathaṃ paṭivisesaṃ karissāmi, kathaṃ āveṭhiyaṃ karissāmi, kathaṃ nibbeṭhiyaṃ karissāmi , kathaṃ chedaṃ karissāmi, kathaṃ maṇḍalaṃ karissāmi’’ evaṃ takkento vitakkento saṅkappento āgatosi upagatosi sampattosi mayā saddhiṃ samāgatosīti – atha tvaṃ pavitakkamāgamā.

Manasā diṭṭhigatāni cintayantoti. Manoti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ, mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Cittena diṭṭhiṃ cintento vicintento ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti – manasā diṭṭhigatāni cintayanto.

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātaveti. Dhonā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Kiṃkāraṇā dhonā vuccati paññā? Tāya paññāya kāyaduccaritaṃ dhutañca dhotañca sandhotañca niddhotañca, vacīduccaritaṃ…pe… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Atha vā sammādiṭṭhiyā micchādiṭṭhi… sammāsaṅkappena micchāsaṅkappo…pe… 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. Bhagavā imehi dhoneyyehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato, tasmā bhagavā dhono. So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti – dhonoti.


以下是完整的简体中文翻译：
69.
然后你怀着思虑前来，
心中思考着各种见解；
你与洗净者相遇较量，
但你实在无法与之匹敌。
"然后你怀着思虑前来"之中，"然后"是词的连接、词的组合、词的完整、音的和谐、语音的优美、词序的次第—这就是"然后"。"怀着思虑前来"是说：思考着、深思着、构想着："我会胜利吗？我会失败吗？我该如何驳斥？我该如何回应？我该如何取胜？我该如何反击？我该如何纠缠？我该如何解脱？我该如何切断？我该如何周旋？"就这样思考着、深思着、构想着你来了，靠近了，抵达了，与我相遇了—这就是"然后你怀着思虑前来"。
"心中思考着各种见解"之中，"心"即是那心、意、意识、心脏、净白之处、意处、意根、识、识蕴、相应的意识界。以心思考着、深思着见解："世界是常恒的"或"世界是非常恒的"...乃至..."如来死后既非存在亦非不存在"—这就是"心中思考着各种见解"。
"你与洗净者相遇较量，但你实在无法与之匹敌"之中，"洗净"指的是智慧。那就是智慧、了知...乃至...无痴、择法、正见。为什么"洗净"指的是智慧？因为藉由这智慧，身恶行被洗涤、被清洗、被冲洗、被洗净，语恶行...乃至...一切不善行被洗涤、被清洗、被冲洗、被洗净。或者以正见洗涤邪见...以正思维洗涤邪思维...乃至...以正解脱洗涤邪解脱，被洗涤、被清洗、被冲洗、被洗净。或者以八支圣道洗涤一切烦恼...一切恶行...一切忧虑...一切热恼...一切苦恼...一切不善行，被洗涤、被清洗、被冲洗、被洗净。世尊具足、完全具足、达到、完全达到、获得、完全获得、具有这些应被洗净的法，因此世尊是洗净者。他已洗净贪欲、洗净罪恶、洗净烦恼、洗净热恼—这就是"洗净者"。


Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātaveti. Pasūro paribbājako na paṭibalo dhonena buddhena bhagavatā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhitvā sākacchetuṃ sallapituṃ sākacchaṃ samāpajjituṃ. Taṃ kissa hetu? Pasūro paribbājako hīno nihīno omako lāmako chatukko paritto. So hi bhagavā aggo ca seṭṭho ca visiṭṭho ca pāmokkho ca uttamo ca pavaro ca. Yathā saso na paṭibalo mattena mātaṅgena saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā kotthuko na paṭibalo sīhena migaraññā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā vacchako taruṇako dhenupako na paṭibalo usabhena calakakunā [balakkakunā (syā.)] saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā dhaṅko na paṭibalo garuḷena venateyyena saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā caṇḍālo na paṭibalo raññā cakkavattinā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā paṃsupisācako na paṭibalo indena devaraññā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; evameva pasūro paribbājako na paṭibalo dhonena buddhena bhagavatā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhitvā sākacchetuṃ sallapituṃ sākacchaṃ samāpajjituṃ. Taṃ kissa hetu? Pasūro paribbājako hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapañño. So hi bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño, paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido, catuvesārajjappatto dasabaladhārī, purisāsabho purisasīho purisanāgo purisājañño purisadhorayho, anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā, netā vinetā anunetā, paññāpetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca panassa etarahi sāvakā viharanti pacchā samannāgatā.

So hi bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato; natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ [aphusitaṃ (syā.)] paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi dhammaṃ jānitabbaṃ. Attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho, samparāyiko vā attho, uttāno vā attho, gambhīro vā attho, gūḷho vā attho, paṭicchanno vā attho, neyyo vā attho, nīto vā attho, anavajjo vā attho, nikkileso vā attho, vodāno vā attho, paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.




我将为您完整翻译这段巴利文经文：
与清净者较量，你实在无法与之抗衡。游方者巴苏罗不能与清净的世尊佛陀较量、对抗、论辩、交谈、进行讨论。为什么呢？因为游方者巴苏罗是低劣的、卑下的、微弱的、渺小的、平庸的、有限的。而世尊是最高的、最胜的、殊胜的、最上的、无上的、至尊的。
就如兔子不能与发情的大象较量对抗；就如豺狼不能与狮子兽王较量对抗；就如幼小的小牛犊不能与强壮的公牛较量对抗；就如乌鸦不能与金翅鸟较量对抗；就如贱民不能与转轮圣王较量对抗；就如尘土中的小鬼不能与天帝帝释较量对抗；同样地，游方者巴苏罗也不能与清净的世尊佛陀较量、对抗、论辩、交谈、进行讨论。为什么呢？因为游方者巴苏罗智慧低劣、智慧卑下、智慧微弱、智慧渺小、智慧平庸、智慧有限。
而世尊具有广大智慧、广博智慧、敏捷智慧、迅速智慧、锐利智慧、透彻智慧，善巧于智慧分析，具足无碍解智，获得四无畏，具足十力，是人中牛王、人中狮子、人中龙象、人中骏马、人中骝骥，具无量智、无量威力、无量名声，富有、大富、具财。是引导者、教导者、训导者，是开示者、令人理解者、令人观察者、令人净信者。
世尊是未生起道路的开创者，未出现道路的显示者，未宣说道路的宣说者，是知道者、明道者、善巧道者，现在他的弟子们都追随于道。
世尊知所应知，见所应见，是眼目、是智慧、是法、是梵，是宣说者、开示者、引导义理者、给予不死者、法主、如来；对世尊来说没有不知、不见、不解、不证、不触及于智慧的。过去、未来、现在的一切诸法，以一切行相都呈现于佛世尊的智慧门中。
任何应了知的法，无论是自利、利他、两利，现世利益或来世利益，显浅的义理或深奥的义理，隐蔽的义理或覆藏的义理，应导引的义理或已导


Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ ñāṇānuparivatti , sabbaṃ manokammaṃ ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ, yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati , ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino; yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati.

Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati, sabbesañca sattānaṃ bhagavā āsayaṃ jānāti anusayaṃ jānāti caritaṃ jānāti adhimuttiṃ jānāti. Apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti . Buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhatiyeva.

Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Vobhindantā [te bhindantā (ka.)] maññe caranti paññāgatena diṭṭhigatāni . Te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgate upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitāva te pañhā bhagavatā honti niddiṭṭhakāraṇā upakkhittakā ca. Te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati yadidaṃ paññāyāti – dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātave.

Tenāha bhagavā –

‘‘Atha tvaṃ pavitakkamāgamā, manasā diṭṭhigatāni cintayanto;

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātave’’ti.


我会完整直译这段巴利文：
世尊佛陀的一切身业随顺于智，一切语业随顺于智，一切意业随顺于智。世尊佛陀对过去的智无碍，对未来的智无碍，对现在的智无碍。所有可知的即是智的范围，所有智的范围即是可知的，智以可知为边际，可知以智为边际，智不能超越可知而运作，可知的范围不能超越智。这些法互为边际而住。就像两个盒盖完全吻合，下面的盒盖不会超过上面的，上面的盒盖不会超过下面的，互为边际而住；同样地，世尊佛陀的可知与智互为边际而住。所有可知的即是智的范围，所有智的范围即是可知的，智以可知为边际，可知以智为边际，智不能超越可知而运作，可知的范围不能超越智。这些法互为边际而住。世尊佛陀的智运行于一切诸法之中。
一切诸法与世尊佛陀的作意相关，与意愿相关，与思惟相关，与心生起相关。世尊佛陀的智运行于一切众生中，世尊知晓一切众生的意向，知晓潜在倾向，知晓行为，知晓志向。他了知少尘垢者、多尘垢者、利根者、钝根者、善相者、恶相者、易教化者、难教化者、有能者、无能者。包含天神、魔罗、梵天的世界，包含沙门、婆罗门的人天众生，都在佛智之中运转。
就像所有的鱼和龟，乃至最大的帝王鲸，都在大海中游动；同样地，包含天神、魔罗、梵天的世界，包含沙门、婆罗门的人天众生，都在佛智之中运转。就像所有的鸟类，乃至金翅鸟，都在空中飞翔；同样地，即便是舍利弗这样以智慧著称者，也只是在佛智的范围内活动。佛智超越天人的智慧而安住。
那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者，他们精通善辩，能以智慧分析见解，犹如能射穿毫毛。他们准备了种种问题，来到如来面前询问隐秘和深奥之事。这些问题都被世尊解答、阐明、说明因由而化解。他们归服于世尊。于是世尊在智慧方面更显殊胜 - 与清净者较量，你实在无法与之抗衡。
因此世尊说：
"你怀着思虑而来，
心中思索种种见解；
与清净者较量，
你实在无法与之抗衡。"


Pasūrasuttaniddeso aṭṭhamo.

通译："巴苏罗经解说第八"。
[以上是对"Pasūrasuttaniddeso aṭṭhamo"的完整直译。这是表示章节结束的文字，表明这是第八章的巴苏罗经解说。]


