9. Māgaṇḍiyasuttaniddeso

Atha māgaṇḍiyasuttaniddesaṃ vakkhati –

70.

Disvānataṇhaṃ aratiṃ ragañca, nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche.

Disvāna taṇhaṃ aratiṃ ragañca, nāhosi chando api methunasminti. Taṇhañca aratiñca ragañca māradhītaro disvā passitvā methunadhamme chando vā rāgo vā pemaṃ vā nāhosīti – disvāna taṇhaṃ aratiṃ ragañca nāhosi chando api methunasmiṃ.

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na iccheti. Kimevidaṃ sarīraṃ muttapuṇṇaṃ karīsapuṇṇaṃ semhapuṇṇaṃ ruhirapuṇṇaṃ aṭṭhisaṅghātanhārusambandhaṃ rudhiramaṃsāvalepanaṃ cammavinaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃ uggharantaṃ paggharantaṃ kimisaṅghanisevitaṃ nānākalimalaparipūraṃ pādena akkamituṃ na iccheyya, kuto pana saṃvāso vā samāgamo vāti – kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche. Anacchariyañcetaṃ manusso dibbe kāme patthayanto mānusake kāme na iccheyya, mānusake vā kāme patthayanto dibbe kāme na iccheyya. Yaṃ tvaṃ ubhopi na icchasi na sādiyasi na patthesi na pihesi nābhijappasi, kiṃ te dassanaṃ, katamāya tvaṃ diṭṭhiyā samannāgatoti pucchatīti.

Tenāha bhagavā –

‘‘Disvāna taṇhaṃ aratiṃ ragañca, nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche’’ti.

71.

Etādisaṃce ratanaṃ na icchasi, nāriṃ narindehi bahūhi patthitaṃ;

Diṭṭhigataṃ sīlavataṃ nu jīvitaṃ, bhavūpapattiñca vadesi kīdisaṃ.



我将为您翻译这段巴利文经文的注释：
9. 摩健地耶经注释
现在开始解说摩健地耶经 -
70.
见到渴爱、不悦与贪欲，对于淫欲也不生起欲望；
这样充满粪尿之物，连脚都不愿去触碰它。
"见到渴爱、不悦与贪欲，对于淫欲也不生起欲望"意为：见到、观察到魔罗的女儿们渴爱、不悦与贪欲后，对于淫欲之法不生起欲望、贪染或爱恋。
"这样充满粪尿之物，连脚都不愿去触碰它"意为：为何这个身体充满尿液、粪便、痰液、血液，以骨骼和筋腱相连，有血肉涂抹，被皮包裹，被皮肤覆盖，有许多孔窍，流淌渗漏，为虫类所居，充满各种污秽，连用脚踩踏都不愿意，更不用说亲近或接触了。这并不稀奇，一个人在渴求天界欲乐时不会想要人间欲乐，或在渴求人间欲乐时不会想要天界欲乐。而你对两者都不欲求、不喜欢、不渴望、不羡慕、不企盼，你的见解是什么，你持有什么样的见解呢？他如此询问。
因此世尊说：
"见到渴爱、不悦与贪欲，对于淫欲也不生起欲望；
这样充满粪尿之物，连脚都不愿去触碰它。"
71.
如果你不想要这样的珍宝，为众多王者所追求的女人；
请说说你对见解、戒禁、生活，以及来世转生的看法如何。

72.

Idaṃ vadāmīti na tassa hoti, [māgaṇḍiyāti[māgandiyāti (sī. syā.)]bhagavā]

Dhammesu niccheyya samuggahītaṃ;

Passañca diṭṭhīsu anuggahāya, ajjhattasantiṃ pacinaṃ adassaṃ.

Idaṃ vadāmīti na tassa hotīti. Idaṃ vadāmīti idaṃ vadāmi, etaṃ vadāmi, ettakaṃ vadāmi, ettāvatā vadāmi, idaṃ diṭṭhigataṃ vadāmi – ‘‘sassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā. Na tassa hotīti na mayhaṃ hoti, ‘‘ettāvatā vadāmī’’ti na tassa hotīti – idaṃ vadāmīti na tassa hoti.

Māgaṇḍiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – māgaṇḍiyāti bhagavā.

Dhammesu niccheyya samuggahītanti. Dhammesūti dvāsaṭṭhiyā diṭṭhigatesu. Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho, ‘‘idaṃ saccaṃ tacchaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparīta’’nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – dhammesu niccheyya samuggahītaṃ.

Passañca diṭṭhīsu anuggahāyāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Atha vā ‘‘sassato loko, idameva saccaṃ moghamañña’’nti diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ, sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattatīti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Atha vā ‘‘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 diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ, sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattatīti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Atha vā imā diṭṭhiyo evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.


我来翻译这段巴利文的注释：
72.
"我说这个"，他没有这样的[执着]，[世尊对摩健地耶说]
对诸法中所执取的见解已作抉择；
看见诸见而不执取，我寻求内心的寂静。
"'我说这个'，他没有这样的[执着]"意为：我说这个、我说那个、我说这么多、我说到这里、我说这种见解——"世界是常住的"等等......乃至"如来死后既非存在亦非不存在"。"他没有这样的[执着]"意为：我没有"我说到这里"这样的[执着]。
"世尊对摩健地耶说"意为：世尊以名字称呼那位婆罗门。"世尊"是尊敬的称呼......乃至实证的名称，即是"世尊"。
"对诸法中所执取的见解已作抉择"意为：在诸法中，即在六十二种见解中。"已作抉择"意为：已决定、已判断、已选择、已详细选择、已权衡、已评估、已分析、已明了，限定执取、全面执取、最胜执取、部分执取、积聚执取、集合执取，"这是真实的、确实的、如此的、真相的、不颠倒的"，这样的执取、执着、固守、坚持、信解，都不存在、不存续、不发现、不获得，已断除、已根除、已平息、已止息、不能再生起、已被智火烧尽。
"看见诸见而不执取"意为：看见诸见的过患，我不执取、不执着、不固守诸见。或者说，不应执取、不应执着、不应固守。这样理解"看见诸见而不执取"。
或者说，"世界是常住的，唯此为真实，其他都是虚妄"，这是见解、见的丛林、见的荒野、见的表现、见的动摇、见的结缚，有苦、有恼害、有忧虑、有热恼，不导向厌离、不导向离贪、不导向灭、不导向寂止、不导向智、不导向正觉、不导向涅槃。看见诸见的过患，我不执取、不执着、不固守诸见。或者说，不应执取、不应执着、不应固守。这样也理解"看见诸见而不执取"。
或者说，"世界是非常住的、世界是有边的、世界是无边的、命即是身、命异身异、如来死后存在、如来死后不存在、如来死后既存在又不存在、如来死后既非存在亦非不存在，唯此为真实，其他都是虚妄"，这是见解、见的丛林、见的荒野、见的表现、见的动摇、见的结缚，有苦、有恼害、有忧虑、有热恼，不导向厌离、不导向离贪、不导向灭、不导向寂止、不导向智、不导向正觉、不导向涅槃。看见诸见的过患，我不执取、不执着、不固守诸见。或者说，不应执取、不应执着、不应固守。这样也理解"看见诸见而不执取"。
或者说，这些见解如此执取、如此执着，将会有如此的趋向、如此的未来。看见诸见的过患，我不执取、不执着、不固守诸见。或者说，不应执取、不应执着、不应固守。这样也理解"看见诸见而不执取"。


Atha vā imā diṭṭhiyo nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Atha vā imā diṭṭhiyo aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Ajjhattasantiṃpacinaṃ adassanti. Ajjhattasantiṃ ajjhattaṃ rāgassa santiṃ, dosassa santiṃ, mohassa santiṃ, kodhassa… upanāhassa… makkhassa … paḷāsassa… issāya… macchariyassa … māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭipassaddhiṃ santiṃ. Pacinanti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto, ‘‘sabbe saṅkhārā aniccā’’ti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti pacinanto vicinanto pavicinanto… ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto. Adassanti adassaṃ adakkhiṃ apassiṃ paṭivijjhinti – ajjhattasantiṃ pacinaṃ adassaṃ.

Tenāha bhagavā –

‘‘Idaṃ vadāmīti na tassa hoti, [māgaṇḍiyāti bhagavā]

Dhammesu niccheyya samuggahītaṃ;

Passañca diṭṭhīsu anuggahāya;

Ajjhattasantiṃ pacinaṃ adassa’’nti.



我来翻译这段巴利文的注释：
或者说，这些见解会导向地狱、会导向畜生道、会导向饿鬼道。看见诸见的过患，我不执取、不执着、不固守诸见。或者说，不应执取、不应执着、不应固守。这样也理解"看见诸见而不执取"。
或者说，这些见解是无常的、有为的、缘起的、灭法、坏法、离贪法、灭法。看见诸见的过患，我不执取、不执着、不固守诸见。或者说，不应执取、不应执着、不应固守。这样也理解"看见诸见而不执取"。
"我寻求内心的寂静并已见到"意为：内心的寂静，即内在贪的寂静、嗔的寂静、痴的寂静、忿怒的...怨恨的...覆藏的...对抗的...嫉妒的...悭吝的...欺诈的...虚伪的...顽固的...激进的...慢的...过慢的...骄傲的...放逸的...一切烦恼的...一切恶行的...一切忧虑的...一切热恼的...一切苦恼的...一切不善行的寂静、止息、平息、熄灭、安息、寂静。"寻求"意为：寻求、探索、详细探索、权衡、评估、分析、明了，"一切行无常"如是寻求、探索、详细探索、权衡、评估、分析、明了，"一切行是苦"..."一切法无我"...寻求、探索、详细探索..."凡是生起之法，皆是灭法"如是寻求、探索、详细探索、权衡、评估、分析、明了。"已见到"意为：我已见到、已观察到、已看到、已通达。
因此世尊说：
"'我说这个'，他没有这样的[执着]，[世尊对摩健地耶说]
对诸法中所执取的见解已作抉择；
看见诸见而不执取；
我寻求内心的寂静并已见到

73.

Vinicchayā yāni pakappitāni, [iti māgaṇḍiyo]

Te ve munī brūsi anuggahāya;

Ajjhattasantīti yametamatthaṃ, kathaṃ nu dhīrehi paveditaṃ taṃ.

Vinicchayāyāni pakappitānīti. Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhivinicchayā. Pakappitānīti kappitā pakappitā abhisaṅkhatā saṇṭhapitātipi pakappitā . Atha vā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā vipariṇāmadhammātipi pakappitāti – vinicchayā yāni pakappitāni.

Iti māgaṇḍiyoti. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – itīti. Māgaṇḍiyoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro – iti māgaṇḍiyoti.

Teve munī brūsi anuggahāya, ajjhattasantīti yametamatthanti. Te veti dvāsaṭṭhi diṭṭhigatāni. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti. Anuggahāyāti diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmīti ca bhaṇasi, ajjhattasantīti ca bhaṇasi. Yametamatthanti yaṃ paramatthanti – te ve munī brūsi anuggahāya, ajjhattasantīti yametamatthaṃ.

Kathaṃ nu dhīrehi paveditaṃ tanti. Kathaṃ nūti padaṃ saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā, evaṃ nu kho nanu kho kiṃ nu kho kathaṃ nu khoti – kathaṃ nu. Dhīrehīti dhīrehi paṇḍitehi paññavantehi [paññāvantehi (sī. syā.)] buddhimantehi ñāṇīhi vibhāvīhi medhāvīhi. Paveditanti veditaṃ paveditaṃ ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitanti – kathaṃ nu dhīrehi paveditaṃ taṃ.

Tenāha so brāhmaṇo –

‘‘Vinicchayā yāni pakappitāni, [iti māgaṇḍiyo]

Te ve munī brūsi anuggahāya;

Ajjhattasantīti yametamatthaṃ, kathaṃ nu dhīrehi paveditaṃ ta’’nti.



我来翻译这段巴利文的注释：
73.
"对于这些已经确立的判断，[摩健地耶如是说]
你这位牟尼说要不执取；
关于你所说的内心寂静这个意义，
智者们是如何解说的呢？"
"对于这些已经确立的判断"意为：判断是指六十二种见解，即见的判断。"已经确立"意为：已造作、已确立、已施设、已建立。或者说，无常的、有为的、缘起的、灭法、坏法、离贪法、灭法、变异法，这样也称为"已经确立"。
"摩健地耶如是说"意为："如是"是句子的连接、句子的结合、句子的圆满、字的集合、文的顺畅、句子的次序。"摩健地耶"是那位婆罗门的名字、称号、施设、称呼。
"你这位牟尼说要不执取，关于你所说的内心寂静这个意义"意为："这些"指六十二种见解。"牟尼"：寂默称为智慧......乃至超越束缚网者是牟尼。"不执取"意为：你说看见诸见的过患，我不执取、不执着、不固守诸见，你也说到内心寂静。"这个意义"意为：这个最上义。
"智者们是如何解说的呢"意为："如何"是疑问语、犹豫语、疑虑语、不确定语，是否如此呢、难道不是呢、到底是什么呢、究竟如何呢。"智者们"意为：智者、贤者、有慧者、有觉者、有智者、有辨别者、有智慧者。"解说"意为：已知、已宣说、已告知、已开示、已施设、已建立、已开显、已分别、已显明、已阐明。
因此那位婆罗门说：
"对于这些已经确立的判断，[摩健地耶如是说]
你这位牟尼说要不执取；
关于你所说的内心寂静这个意义，
智者们是如何解说的呢？"

74.

Na diṭṭhiyā na sutiyā na ñāṇena, [māgaṇḍiyāti bhagavā]

Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;

Ete ca nissajja anuggahāya, santo anissāya bhavaṃ na jappe.

Nadiṭṭhiyā na sutiyā na ñāṇenāti. Diṭṭhenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; sutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; diṭṭhasutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; ñāṇenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – na diṭṭhiyā na sutiyā na ñāṇena.

Māgaṇḍiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – māgaṇḍiyāti bhagavā.

Sīlabbatenāpina suddhimāhāti. Sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; vatenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – sīlabbatenāpi na suddhimāha.

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tenāti. Diṭṭhipi icchitabbā. Dasavatthukā sammādiṭṭhi – atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī.)] kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti; savanampi icchitabbaṃ – parato ghoso, suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ; ñāṇampi icchitabbaṃ – kammassakatañāṇaṃ, saccānulomikañāṇaṃ [kammassakataṃ ñāṇaṃ saccānulomikaṃ ñāṇaṃ (sī. ka.) ñāṇavibhaṅgepi], abhiññāñāṇaṃ, samāpattiñāṇaṃ; sīlampi icchitabbaṃ – pātimokkhasaṃvaro; vatampi icchitabbaṃ – aṭṭha dhutaṅgāni – āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅga, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅganti.

Adiṭṭhiyāassutiyā añāṇā, asīlatā abbatā nopitenāti . Nāpi sammādiṭṭhimattena, nāpi savanamattena, nāpi ñāṇamattena, nāpi sīlamattena, nāpi vatamattena ajjhattasantiṃ patto hoti, nāpi vinā etehi dhammehi ajjhattasantiṃ pāpuṇāti. Api ca sambhārā ime dhammā honti ajjhattasantiṃ pāpuṇituṃ adhigantuṃ phassituṃ sacchikātunti – adiṭṭhiyā assutiyā añāṇā asīlatā abbatā nopi tena.


我来翻译这段巴利文的注释：
74.
"不是通过见解、不是通过闻法、不是通过知识，[世尊对摩健地耶说]
也不是通过戒禁而说有清净；
非无见解、非无闻法、非无知识，非无戒行、非无禁戒，也不是通过那些；
放下这些而不执取，寂静者不依赖而不渴求有。"
"不是通过见解、不是通过闻法、不是通过知识"意为：你不说、不述、不讲、不显、不言通过所见而有清净、遍清净、极清净，解脱、遍解脱、极解脱；你不说、不述、不讲、不显、不言通过所闻而有清净、遍清净、极清净，解脱、遍解脱、极解脱；你不说、不述、不讲、不显、不言通过所见所闻而有清净、遍清净、极清净，解脱、遍解脱、极解脱；你不说、不述、不讲、不显、不言通过知识而有清净、遍清净、极清净，解脱、遍解脱、极解脱。
"世尊对摩健地耶说"意为：世尊以名字称呼那位婆罗门。"世尊"是尊敬的称呼......乃至实证的名称，即是"世尊"。
"也不是通过戒禁而说有清净"意为：你不说、不述、不讲、不显、不言通过戒而有清净、遍清净、极清净，解脱、遍解脱、极解脱；你不说、不述、不讲、不显、不言通过禁而有清净、遍清净、极清净，解脱、遍解脱、极解脱；你不说、不述、不讲、不显、不言通过戒禁而有清净、遍清净、极清净，解脱、遍解脱、极解脱。
"非无见解、非无闻法、非无知识，非无戒行、非无禁戒，也不是通过那些"意为：见解是应当具备的。十事正见：有布施、有供养、有供献、有善恶业的果报、有此世、有他世、有母、有父、有化生众生、世间有正道正行的沙门婆罗门，他们以自己的智慧证知此世他世并宣说。闻法也是应当具备的：从他闻法、契经、应诵、记说、偈颂、自说、如是语、本生、未曾有法、方广。知识也是应当具备的：业自性智、随顺谛智、神通智、定智。戒也是应当具备的：比丘戒律仪。禁戒也是应当具备的：八头陀行—住阿兰若、常乞食、著粪扫衣、但三衣、次第乞食、过午不食、常坐不卧、随处而住。
"非无见解、非无闻法、非无知识，非无戒行、非无禁戒，也不是通过那些"意为：不仅是通过正见、不仅是通过闻法、不仅是通过知识、不仅是通过戒、不仅是通过禁戒而得内心寂静，也不是离开这些法而得内心寂静。但是这些法是获得、证得、触证、实证内心寂静的资粮。;



Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisatīti. Evampi ete ca nissajja anuggahāya.

Santo anissāya bhavaṃ na jappeti. Santoti rāgassa samitattā santo, dosassa samitattā santo, mohassa samitattā santo , kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo.

Anissāyāti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissāya, sotaṃ anissāya, ghānaṃ anissāya, jivhaṃ anissāya, kāyaṃ anissāya, manaṃ anissāya, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme anissāya aggaṇhitvā aparāmasitvā anabhinivisitvāti – santo anissāya. Bhavaṃ na jappeti kāmabhavaṃ na jappeyya, rūpabhavaṃ na jappeyya, arūpabhavaṃ na jappeyya nappajappeyya na abhijappeyyāti – santo anissāya bhavaṃ na jappe.

Tenāha bhagavā –

‘‘Na diṭṭhiyā na sutiyā na ñāṇena, [māgaṇḍiyāti bhagavā]

Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;

Ete ca nissajja anuggahāya, santo anissāya bhavaṃ na jappe’’ti.



我来翻译这段巴利文的注释：
"放下这些而不执取"意为："这些"是指黑分法应当彻底断除，对三界善法应当不执著，当黑分法被彻底断除，根本断绝，如断多罗树头使之不能再生，成为非有，未来不再生起，对三界善法也不执著时，就这样也不执取、不执着、不固守。或者说，不应执取、不执着、不固守。这样理解"放下这些而不执取"。当渴爱、见解、慢被断除，根本断绝，如断多罗树头使之不能再生，成为非有，未来不再生起时，就这样也不执取、不执着、不固守。这样也理解"放下这些而不执取"。
当福行、非福行、不动行被断除，根本断绝，如断多罗树头使之不能再生，成为非有，未来不再生起时，就这样也不执取、不执着、不固守。这样也理解"放下这些而不执取"。
"寂静者不依赖而不渴求有"意为："寂静者"：因贪欲寂静故寂静，因嗔恚寂静故寂静，因愚痴寂静故寂静，因忿怒...怨恨...覆藏...对抗...嫉妒...悭吝...欺诈...虚伪...顽固...激进...慢...过慢...骄傲...放逸...一切烦恼...一切恶行...一切忧虑...一切热恼...一切苦恼...一切不善行的止息、平息、熄灭、消失、寂止故寂静、止息、平息、熄灭、寂止。
"不依赖"意为有两种依赖：渴爱依赖和见解依赖......这是渴爱依赖......这是见解依赖。舍弃渴爱依赖，放弃见解依赖，不依赖眼、不依赖耳、不依赖鼻、不依赖舌、不依赖身、不依赖意，不依赖色、声、香、味、触、家族、群众、住处、利养、名声、称赞、快乐、衣服、饮食、卧具、病人所需医药、欲界、色界、无色界、欲有、色有、无色有、想有、无想有、非想非非想有、一蕴有、四蕴有、五蕴有、过去、未来、现在、所见闻觉知诸法，不执取、不执着、不固守。"不渴求有"意为不渴求欲有，不渴求色有，不渴求无色有，不希求，不热望。
因此世尊说：
"不是通过见解、不是通过闻法、不是通过知识，[世尊对摩健地耶说]
也不是通过戒禁而说有清净；
非无见解、非无闻法、非无知识，非无戒行、非无禁戒，也不是通过那些；
放下这些而不执取，寂静者不依赖而不渴求有。"

75.

Noce kira diṭṭhiyā na sutiyā na ñāṇena, [iti māgaṇḍiyo]

Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;

Maññāmahaṃ momuhameva dhammaṃ, diṭṭhiyā eke paccenti suddhiṃ.

No ce kira diṭṭhiyā na sutiyā na ñāṇenāti. Diṭṭhiyāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; sutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ… diṭṭhasutenāpi suddhiṃ visuddhiṃ parisuddhiṃ , muttiṃ vimuttiṃ parimuttiṃ… ñāṇenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – no ce kira diṭṭhiyā na sutiyā na ñāṇena.

Iti māgaṇḍiyoti itīti padasandhi…pe…. Māgaṇḍiyoti tassa brāhmaṇassa nāmaṃ…pe… iti māgaṇḍiyo.

Sīlabbatenāpi na suddhimāhāti. Sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ…pe… vatenāpi suddhiṃ visuddhiṃ parisuddhiṃ…pe… sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – sīlabbatenāpi na suddhimāha.

Adiṭṭhiyāassutiyā añāṇā, asīlatā abbatā nopi tenāti. Diṭṭhipi icchitabbāti evaṃ bhaṇasi, savanampi icchitabbanti evaṃ bhaṇasi, ñāṇampi icchitabbanti evaṃ bhaṇasi, na sakkosi ekaṃsena anujānituṃ, napi sakkosi ekaṃsena paṭikkhipitunti – adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena.

Maññāmahaṃmomuhameva dhammanti. Momūhadhammo ayaṃ tuyhaṃ bāladhammo mūḷhadhammo aññāṇadhammo amarāvikkhepadhammoti evaṃ maññāmi evaṃ jānāmi evaṃ ājānāmi evaṃ vijānāmi evaṃ paṭivijānāmi evaṃ paṭivijjhāmīti – maññāmahaṃ momuhameva dhammaṃ.

Diṭṭhiyāeke paccenti suddhinti. Suddhidiṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti; ‘‘sassato loko, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti; ‘‘asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccentīti – diṭṭhiyā eke paccenti suddhiṃ.

Tenāha so brāhmaṇo –

‘‘No ce kira diṭṭhiyā na sutiyā na ñāṇena, [iti māgaṇḍiyo]

Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;

Maññāmahaṃ momuhameva dhammaṃ, diṭṭhiyā eke paccenti suddhi’’nti.



我来翻译这段巴利文的注释：
75.
"如果说不是通过见解、不是通过闻法、不是通过知识，[摩健地耶如是说]
也不是通过戒禁而说有清净；
非无见解、非无闻法、非无知识，非无戒行、非无禁戒，也不是通过那些；
我认为这是愚痴迷惑之法，有些人认为通过见解而得清净。"
"如果说不是通过见解、不是通过闻法、不是通过知识"意为：你不说、不述、不讲、不显、不言通过见解而有清净、遍清净、极清净，解脱、遍解脱、极解脱；通过闻法而有清净、遍清净、极清净，解脱、遍解脱、极解脱...通过见闻而有清净、遍清净、极清净，解脱、遍解脱、极解脱...通过知识而有清净、遍清净、极清净，解脱、遍解脱、极解脱。
"摩健地耶如是说"意为："如是"是句子的连接......"摩健地耶"是那位婆罗门的名字......
"也不是通过戒禁而说有清净"意为：你不说、不述、不讲、不显、不言通过戒而有清净、遍清净、极清净...通过禁而有清净、遍清净、极清净...通过戒禁而有清净、遍清净、极清净，解脱、遍解脱、极解脱。
"非无见解、非无闻法、非无知识，非无戒行、非无禁戒，也不是通过那些"意为：你说见解是应当具备的，你说闻法是应当具备的，你说知识是应当具备的，你不能完全承认，也不能完全否定。
"我认为这是愚痴迷惑之法"意为：我这样认为、这样知道、这样了解、这样明白、这样通达、这样洞察，这是你的愚痴之法、迷惑之法、无知之法、犹豫不决之法。
"有些人认为通过见解而得清净"意为：有些沙门婆罗门通过清净见解而得清净、遍清净、极清净，解脱、遍解脱、极解脱；有些沙门婆罗门持"世界是常住的，唯此为真实，其他都是虚妄"的见解而得清净、遍清净、极清净，解脱、遍解脱、极解脱；"世界是非常住的...如来死后既非存在亦非不存在，唯此为真实，其他都是虚妄"，有些沙门婆罗门持这样的见解而得清净、遍清净、极清净，解脱、遍解脱、极解脱。
因此那位婆罗门说：
"如果说不是通过见解、不是通过闻法、不是通过知识，[摩健地耶如是说]
也不是通过戒禁而说有清净；
非无见解、非无闻法、非无知识，非无戒行、非无禁戒，也不是通过那些；
我认为这是愚痴迷惑之法，有些人认为通过见解而得清净。"

76.

Diṭṭhiñca[diṭṭhīsu (sī. syā. ka.)]nissāyanupucchamāno, [māgaṇḍiyāti bhagavā]

Samuggahītesu pamohamāgā[samohamāgā (ka.)];

Ito ca nāddakkhi aṇumpi saññaṃ, tasmā tuvaṃ momuhato dahāsi.

Diṭṭhiñca nissāyanupucchamānoti. Māgaṇḍiyo brāhmaṇo diṭṭhiṃ nissāya diṭṭhiṃ pucchati, lagganaṃ nissāya lagganaṃ pucchati, bandhanaṃ nissāya bandhanaṃ pucchati, palibodhaṃ nissāya palibodhaṃ pucchati. Anupucchamānoti punappunaṃ pucchatīti – diṭṭhiñca nissāyanupucchamāno.

Māgaṇḍiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – māgaṇḍiyāti bhagavā.

Samuggahītesu pamohamāgāti. Yā sā diṭṭhi tayā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttā, tāyeva tvaṃ diṭṭhiyā mūḷhosi pamūḷhosi sammūḷhosi mohaṃ āgatosi pamohaṃ āgatosi sammohaṃ āgatosi andhakāraṃ pakkhandosīti – samuggahītesu pamohamāgā.

Ito ca nāddakkhi aṇumpi saññanti. Ito ajjhattasantito vā paṭipadāto vā dhammadesanāto vā, yuttasaññaṃ pattasaññaṃ lakkhaṇasaññaṃ kāraṇasaññaṃ ṭhānasaññaṃ na paṭilabhati, kuto ñāṇanti. Evampi ito ca nāddakkhi aṇumpi saññaṃ. Atha vā aniccaṃ vā aniccasaññānulomaṃ vā, dukkhaṃ vā dukkhasaññānulomaṃ vā, anattaṃ vā anattasaññānulomaṃ vā, saññuppādamattaṃ vā sañjānitamattaṃ vā na paṭilabhati , kuto ñāṇanti. Evampi ito ca nāddakkhi aṇumpi saññaṃ.

Tasmā tuvaṃ momuhato dahāsīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā momūhadhammato bāladhammato mūḷhadhammato aññāṇadhammato amarāvikkhepadhammato dahāsi passasi dakkhasi olokesi nijjhāyasi upaparikkhasīti – tasmā tuvaṃ momuhato dahāsi.

Tenāha bhagavā –

‘‘Diṭṭhiñca nissāyanupucchamāno, [māgaṇḍiyāti bhagavā]

Samuggahītesu pamohamāgā;

Ito ca nāddakkhi aṇumpi saññaṃ, tasmā tuvaṃ momuhato dahāsī’’ti.



我来翻译这段巴利文的注释：
76.
"依赖见解而反复询问，[世尊对摩健地耶说]
对所执取的见解你陷入迷惑；
从此你连最小的想也看不见，因此你视[一切]为愚痴迷惑。"
"依赖见解而反复询问"意为：婆罗门摩健地耶依赖见解而问见解，依赖执著而问执著，依赖束缚而问束缚，依赖障碍而问障碍。"反复询问"意为：一再询问。
"世尊对摩健地耶说"意为：世尊以名字称呼那位婆罗门。"世尊"是尊敬的称呼......乃至实证的名称，即是"世尊"。
"对所执取的见解你陷入迷惑"意为：你所执取、执着、固守、坚持、信解的那个见解，就因为那个见解你迷惑、极迷惑、完全迷惑，陷入痴、陷入大痴、陷入完全痴，陷入黑暗。
"从此你连最小的想也看不见"意为：从这内心寂静，或从这修行道路，或从这法的教导中，你无法获得合理的想、适当的想、特征的想、理由的想、根据的想，何况是智慧。这样理解"从此你连最小的想也看不见"。或者说，无常想或随顺无常想，苦想或随顺苦想，无我想或随顺无我想，连想的生起或认知的程度都无法获得，何况是智慧。这样也理解"从此你连最小的想也看不见"。
"因此你视[一切]为愚痴迷惑"意为：因此、因为这个原因、这个缘由、这个条件、这个因缘，你看见、观察、注视、思考、考察为愚痴之法、迷惑之法、无知之法、犹豫不决之法。
因此世尊说：
"依赖见解而反复询问，[世尊对摩健地耶说]
对所执取的见解你陷入迷惑；
从此你连最小的想也看不见，因此你视[一切]为愚痴迷惑

77.

Samo visesī uda vā nihīno, yo maññati so vivadetha tena;

Tīsu vidhāsu avikampamāno, samo visesīti na tassa hoti.

Samo visesī uda vā nihīno, yo maññati so vivadetha tenāti. Sadisohamasmīti vā seyyohamasmīti vā hīnohamasmīti vā yo maññati, so tena mānena tāya diṭṭhiyā tena vā puggalena kalahaṃ kareyya bhaṇḍanaṃ kareyya viggahaṃ kareyya vivādaṃ kareyya medhagaṃ kareyya – ‘‘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 – samo visesī uda vā nihīno yo maññati so vivadetha tena.

Tīsuvidhāsu avikampamāno, samo visesīti na tassa hotīti. Yassetā tisso vidhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so tīsu vidhāsu na kampati na vikampati, avikampamānassa puggalassa sadisohamasmīti vā seyyohamasmīti vā hīnohamasmīti vā. Na tassa hotīti. Na mayhaṃ hotīti tīsu vidhāsu avikampamāno, samo visesīti – na tassa hoti.

Tenāha bhagavā –

‘‘Samo visesī uda vā nihīno, yo maññati so vivadetha tena;

Tīsu vidhāsu avikampamāno, samo visesīti na tassa hotī’’ti.



我来翻译这段巴利文的注释：
77.
"谁认为'我相等'或'我优越'或'我低劣'，就会因此而争论；
在这三种[分别]中不动摇者，'相等'、'优越'对他来说就不存在。"
"谁认为'我相等'或'我优越'或'我低劣'，就会因此而争论"意为：谁认为"我是相等的"或"我是优越的"或"我是低劣的"，他就会因为那个慢、那个见解或与那个人而引起争吵、引起纷争、引起争执、引起争论、引起争端—"你不了解这个法与律，我了解这个法与律，你怎么会了解这个法与律呢，你是邪行者，我是正行者，我的话有条理，你的话没有条理，应该先说的你后说，应该后说的你先说，你的惯行颠倒了，你的论点被驳倒了，你被难倒了，去寻求解脱论难吧，如果可以就解释吧。"
"在这三种[分别]中不动摇者，'相等'、'优越'对他来说就不存在"意为：对于这三种[分别]已断除、已根除、已止息、已平息、不能再生起、被智慧之火烧尽的人，他在这三种[分别]中不动摇、不摇动，对于不动摇的人来说，"我是相等的"或"我是优越的"或"我是低劣的"就不存在。"对他来说不存在"意为：对我来说不存在。
因此世尊说：
"谁认为'我相等'或'我优越'或'我低劣'，就会因此而争论；
在这三种[分别]中不动摇者，'相等'、'优越'对他来说就不存在。"

78.

Saccantiso brāhmaṇo kiṃ vadeyya, musāti vā so vivadetha kena;

Yasmiṃ samaṃ visamaṃ vāpi natthi, sa kena vādaṃ paṭisaṃyujeyya.

Saccanti so brāhmaṇo kiṃ vadeyyāti. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Saccanti so brāhmaṇo kiṃ vadeyyāti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti brāhmaṇo kiṃ vadeyya kiṃ katheyya kiṃ bhaṇeyya kiṃ dīpayeyya kiṃ vohareyya; ‘‘asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti brāhmaṇo kiṃ vadeyya kiṃ katheyya kiṃ bhaṇeyya kiṃ dīpayeyya kiṃ vohareyyāti – saccanti so brāhmaṇo kiṃ vadeyya.

Musāti vā so vivadetha kenāti. Brāhmaṇo mayhaṃva saccaṃ, tuyhaṃ musāti kena mānena, kāya diṭṭhiyā, kena vā puggalena kalahaṃ kareyya bhaṇḍanaṃ kareyya viggahaṃ kareyya vivādaṃ kareyya medhagaṃ kareyya – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – musāti vā so vivadetha kena.

Yasmiṃ samaṃ visamaṃ vāpi natthīti. Yasminti yasmiṃ puggale arahante khīṇāsave sadisohamasmīti māno natthi, seyyohamasmīti māno natthi, hīnohamasmīti omāno natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – yasmiṃ samaṃ visamaṃ vāpi natthi.

Sakena vādaṃ paṭisaṃyujeyyāti. So kena mānena, kāya diṭṭhiyā, kena vā puggalena vādaṃ paṭisaññojeyya paṭibaleyya kalahaṃ kareyya bhaṇḍanaṃ kareyya viggahaṃ kareyya vivādaṃ kareyya medhagaṃ kareyya – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – sa kena vādaṃ paṭisaṃyujeyya.

Tenāha bhagavā –

‘‘Saccanti so brāhmaṇo kiṃ vadeyya, musāti vā so vivadetha kena;

Yasmiṃ samaṃ visamaṃ vāpi natthi, sa kena vādaṃ paṭisaṃyujeyyā’’ti.



我来翻译这段巴利文的注释：
78.
"那位婆罗门怎么会说'这是真实'，
或说'这是虚妄'而与谁争论呢？
对于没有'平等'或'不平等'的人，
他怎么会与人争论呢？"
"那位婆罗门怎么会说'这是真实'"意为：婆罗门是因为已远离七法而成为婆罗门......乃至不依赖者被称为梵。"那位婆罗门怎么会说'这是真实'"意为：婆罗门怎么会说、怎么会讲、怎么会述、怎么会显、怎么会言"世界是常住的，唯此为真实，其他都是虚妄"；"世界是非常住的......如来死后既非存在亦非不存在，唯此为真实，其他都是虚妄"，婆罗门怎么会说、怎么会讲、怎么会述、怎么会显、怎么会言？
"或说'这是虚妄'而与谁争论呢"意为：婆罗门以什么慢、什么见解，或与什么人而引起争吵、引起纷争、引起争执、引起争论、引起争端说"我的才是真实，你的是虚妄"—"你不了解这个法与律......如果可以就解释吧"？
"对于没有'平等'或'不平等'的人"意为：对于阿罗汉、漏尽者，"我是相等的"的慢不存在，"我是优越的"的慢不存在，"我是低劣的"的慢不存在，不在、不存在、不能获得，已断除、已根除、已止息、已平息、不能再生起、被智慧之火烧尽。
"他怎么会与人争论呢"意为：他以什么慢、什么见解，或与什么人而引起争论、引起对抗、引起争吵、引起纷争、引起争执、引起争论、引起争端—"你不了解这个法与律......如果可以就解释吧"？
因此世尊说：
"那位婆罗门怎么会说'这是真实'，
或说'这是虚妄'而与谁争论呢？
对于没有'平等'或'不平等'的人，
他怎么会与人争论呢？"

79.

Okaṃpahāya aniketasārī, gāme akubbaṃ muni santhavāni[sandhavāni (ka.)];

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā.

Atha kho hāliddakāni [haliddakānī (sī.)] gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddakāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ bhante, kaccāna, bhagavatā aṭṭhakavaggike māgaṇḍiyapañhe –

‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni;

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā’’ti.

‘‘Imassa nu kho bhante, kaccāna, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?

‘‘Rūpadhātu kho, gahapati, viññāṇassa oko rūpadhātu rāgavinibandhañca [rāgavinibaddhañca (sī.)] pana viññāṇaṃ okasārīti vuccati. Vedanādhātu kho, gahapati… saññādhātu kho, gahapati… saṅkhāradhātu kho, gahapati, viññāṇassa oko saṅkhāradhātu rāgavinibandhañca pana viññāṇaṃ okasārīti vuccati. Evaṃ kho, gahapati, okasārī hoti.

‘‘Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā [upayupādānā (ka.)] cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato anokasārīti vuccati. Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato anokasārīti vuccati. Evaṃ kho, gahapati, anokasārī hoti.

‘‘Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, niketasārīti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, niketasārīti vuccati. Evaṃ kho, gahapati, niketasārī hoti.

‘‘Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato aniketasārīti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato aniketasārīti vuccati. Evaṃ kho, gahapati, aniketasārī hoti.

‘‘Kathañca, gahapati, gāme santhavajāto hoti? Idha , gahapati, ekacco bhikkhu gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā voyogaṃ āpajjati. Evaṃ kho, gahapati, gāme santhavajāto hoti.

‘‘Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, ekacco bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī, na sukhitesu sukhito, na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā voyogaṃ āpajjati. Evaṃ kho, gahapati, gāme na santhavajāto hoti.



我来为您翻译这段巴利文经文：
79.
舍弃住处无家而行，智者不与村人亲近；
离欲无求无所执着，不与他人起诤论争。
当时，哈利达卡尼居士来到大迦旃延尊者处，向大迦旃延尊者礼敬后，坐在一旁。坐在一旁的哈利达卡尼居士对大迦旃延尊者如是说："尊者迦旃延，世尊在八集经中的摩根提问中说：
'舍弃住处无家而行，智者不与村人亲近；
离欲无求无所执着，不与他人起诤论争。'
尊者迦旃延，世尊这简短之语，应当如何详细理解其义？"
"居士，色界是识的住处，因贪欲系缚的识被称为住处而行者。居士，受界...想界...行界是识的住处，因贪欲系缚的识被称为住处而行者。居士，这就是住处而行者。
"居士，何为非住处而行者？居士，如来已断除、根除、如断多罗树般、令其灭尽、使其永不再生起对色界的欲望、贪染、喜乐、渴爱、执取、心的执着、妄见与随眠；因此如来被称为非住处而行者。居士，对受界...想界...行界...识界的欲望、贪染、喜乐、渴爱、执取、心的执着、妄见与随眠，如来已断除、根除、如断多罗树般、令其灭尽、使其永不再生起；因此如来被称为非住处而行者。居士，这就是非住处而行者。
"居士，何为住着而行者？居士，因色相的住着与系缚而被称为住着而行者。因声相...香相...味相...触相...法相的住着与系缚而被称为住着而行者。居士，这就是住着而行者。
"居士，何为无住着而行者？居士，如来已断除、根除、如断多罗树般、令其灭尽、使其永不再生起对色相的住着与系缚；因此如来被称为无住着而行者。对声相...香相...味相...触相...法相的住着与系缚，如来已断除、根除、如断多罗树般、令其灭尽、使其永不再生起；因此如来被称为无住着而行者。居士，这就是无住着而行者。
"居士，何为与村人亲近者？居士，这里有某比丘与在家人交往，同喜同忧，他人快乐时他也快乐，他人痛苦时他也痛苦，当他人有事务需要处理时他也参与其中。居士，这就是与村人亲近者。
"居士，何为不与村人亲近者？居士，这里有某比丘不与在家人交往，不同喜不同忧，他人快乐时他不会快乐，他人痛苦时他不会痛苦，当他人有事务需要处理时他不会参与其中。居士，这就是不与村人亲近者。


‘‘Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṃ kho, gahapati, kāmehi aritto hoti.

‘‘Kathañca , gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Evaṃ kho, gahapati, kāmehi ritto hoti.

‘‘Kathañca, gahapati, purekkharāno hoti? Idha , gahapati, ekaccassa bhikkhuno evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhāna’nti tattha nandiṃ samannāneti, ‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’nti tattha nandiṃ samannāneti. Evaṃ kho, gahapati, purekkharāno hoti.

‘‘Kathañca , gahapati, apurekkharāno hoti? Idha, gahapati, ekaccassa bhikkhuno evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhāna’nti na tattha nandiṃ samannāneti, ‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’nti na tattha nandiṃ samannāneti. Evaṃ kho, gahapati, apurekkharāno hoti.

‘‘Kathañca, gahapati, kathaṃ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti – ‘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. Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.

‘‘Kathañca, gahapati, kathaṃ viggayha janena na kattā hoti? Idha, gahapati, ekacco na evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, viggayha janena na kattā hoti. Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggike māgaṇḍiyapañhe –

‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni;

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā’’ti.

‘‘Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.

Tenāha bhagavā –

‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni;

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā’’ti.



"居士，何为不离欲者？居士，这里有某比丘对欲望未离贪染，未离欲求，未离爱恋，未离渴望，未离热恼，未离渴爱。居士，这就是不离欲者。
"居士，何为离欲者？居士，这里有某比丘对欲望已离贪染，已离欲求，已离爱恋，已离渴望，已离热恼，已离渴爱。居士，这就是离欲者。
"居士，何为有所求者？居士，这里有某比丘如是想：'愿我未来得如是色'而对此生喜，'愿我未来得如是受...如是想...如是行...如是识'而对此生喜。居士，这就是有所求者。
"居士，何为无所求者？居士，这里有某比丘不作如是想：'愿我未来得如是色'而不对此生喜，'愿我未来得如是受...如是想...如是行...如是识'而不对此生喜。居士，这就是无所求者。
"居士，何为与人诤论者？居士，这里有某人作如是言：'你不了解此法律，我了解此法律。你怎能了解此法律？你行邪道，我行正道。我言前后一致，你言前后矛盾。你应先说的反而后说，你应后说的反而先说。你的主张已被驳倒，你已被论破，去寻求解脱之道吧，若你能力所及就来辩解吧。'居士，这就是与人诤论者。
"居士，何为不与人诤论者？居士，这里有某人不作如是言：'你不了解此法律...若你能力所及就来辩解吧。'居士，这就是不与人诤论者。因此，居士，世尊在八集经中的摩根提问中所说：
'舍弃住处无家而行，智者不与村人亲近；
离欲无求无所执着，不与他人起诤论争。'
"居士，这就是世尊简短之语的详细义理。"
因此世尊说：
"舍弃住处无家而行，智者不与村人亲近；
离欲无求无所执着，不与他人起诤论争。"

80.

Yehi vivitto vicareyya loke, na tāni uggayha vadeyya nāgo;

Elambujaṃ kaṇḍakavārijaṃ[kaṇṭakaṃ vārijaṃ (sī.)]yathā, jalena paṅkena canūpalittaṃ;

Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto.

Yehi vivitto vicareyya loketi. Yehīti yehi diṭṭhigatehi. Vivittoti kāyaduccaritena ritto vivitto pavivitto, vacīduccaritena… manoduccaritena… rāgena…pe… sabbākusalābhisaṅkhārehi ritto vivitto pavivitto. Vicareyyāti vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. Loketi manussaloketi – yehi vivitto vicareyya loke.

Natāni uggayha vadeyya nāgoti. Nāgoti āguṃ na karotīti – nāgo, na gacchatīti – nāgo, nāgacchatīti – nāgo. Kathaṃ āguṃ na karotīti – nāgo? Āgū vuccanti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Āguṃ na karoti kiñci loke, [sabhiyāti bhagavā]

Sabbasaññoge visajja bandhanāni;

Sabbattha na sajjati vimutto, nāgo tādī pavuccate tathattā.

Evaṃ āguṃ na karotīti – nāgo.

Kathaṃ na gacchatīti – nāgo? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, nānusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati saṃharīyati. Evaṃ na gacchatīti – nāgo.

Kathaṃ nāgacchatīti – nāgo? Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Sakadāgāmimaggena… anāgāmimaggena… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ nāgacchatīti – nāgo.

Natāni uggayha vadeyya nāgoti. Nāgo na tāni diṭṭhigatāni gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vadeyya katheyya bhaṇeyya dīpayeyya vohareyya; ‘‘sassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti vadeyya katheyya bhaṇeyya dīpayeyya vohareyyāti – na tāni uggayha vadeyya nāgo.

Elambujaṃ kaṇḍakavārijaṃ yathā, jalena paṅkena canūpalittanti. Elaṃ vuccati udakaṃ, ambujaṃ vuccati padumaṃ, kaṇḍako vuccati kharadaṇḍo, vāri vuccati udakaṃ, vārijaṃ vuccati padumaṃ vārisambhavaṃ, jalaṃ vuccati udakaṃ, paṅko vuccati kaddamo. Yathā padumaṃ vārijaṃ vārisambhavaṃ jalena ca paṅkena ca na limpati na palimpati na upalimpati, alittaṃ asaṃlittaṃ anupalittanti – elambujaṃ kaṇḍakavārijaṃ yathā jalena paṅkena canūpalittaṃ.


80.
远离而行世间事，龙象不取诸见解；
如莲出水带荆棘，不为水泥所染着；
如是寂默无贪求，不染欲界与世间。
"远离而行世间事"者，"诸"指种种邪见。"远离"者，离身恶行、远离身恶行、极远离身恶行，离语恶行...离意恶行...离贪欲...乃至...离一切不善行、远离一切不善行、极远离一切不善行。"而行"者，即行走、安住、活动、运转、护持、持续、维持。"世间"者，即人世间。是为"远离而行世间事"。
"龙象不取诸见解"中，"龙象"者，不造恶故称龙象，不往恶故称龙象，不来恶故称龙象。云何"不造恶故称龙象"？诸恶即是染污、能引再生、有苦报、未来生老死的不善法。
[世尊对萨毗耶说：]
"于世不造诸恶业，
断除一切诸系缚；
不著一切得解脱，
是故称为真龙象。"
如是"不造恶故称龙象"。
云何"不往恶故称龙象"？不随欲行，不随瞋行，不随痴行，不随怖行，不为贪所使，不为瞋所使，不为痴所使，不为慢所使，不为见所使，不为掉举所使，不为疑所使，不为随眠所使，不为分别诸法所牵引、驱使、漂流、摇动。如是"不往恶故称龙象"。
云何"不来恶故称龙象"？由须陀洹道所断烦恼，于彼烦恼不复返、不复还、不复来。由斯陀含道...由阿那含道...由阿罗汉道所断烦恼，于彼烦恼不复返、不复还、不复来。如是"不来恶故称龙象"。
"龙象不取诸见解"者，龙象不执取、不取着、不执着、不住着诸邪见而说、而语、而述、而明、而说示："世间是常住...乃至...如来死后非存非不存，唯此真实余皆虚妄。"是为"龙象不取诸见解"。
"如莲出水带荆棘，不为水泥所染着"中，"伊蓝"即是水，"生于水者"即是莲花，"荆棘"即是坚硬茎，"水"即是水，"生于水者"即是莲花、水生者，"水"即是水，"泥"即是泥浆。如同莲花、水生花、水中生花不为水和泥所染、所著、所染著，是不染、不著、不染著。是为"如莲出水带荆棘，不为水泥所染着"。


Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalittoti. Evanti opammasaṃpaṭipādanaṃ. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Santivādoti santivādo muni tāṇavādo leṇavādo saraṇavādo abhayavādo accutavādo amatavādo nibbānavādoti – evaṃ muni santivādo. Agiddhoti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho so vuccati agiddho. So rūpe agiddho, sadde… gandhe… rase… phoṭṭhabbe… kule… gaṇe… āvāse… lābhe… yase… pasaṃsāya… sukhe… cīvare… piṇḍapāte … senāsane… gilānapaccayabhesajjaparikkhāre… kāmadhātuyā … rūpadhātuyā… arūpadhātuyā… kāmabhave… rūpabhave… arūpabhave… saññābhave… asaññābhave… nevasaññānāsaññābhave… ekavokārabhave… catuvokārabhave… pañcavokārabhave… atīte… anāgate… paccuppanne… diṭṭha-suta-muta-viññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno [anajjhāpanno (sī.), anajjhopanno (syā.)], vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – evaṃ muni santivādo agiddho.

Kāme ca loke ca anūpalittoti. Kāmāti udānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā kāme ca loke ca na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto.

Tenāha bhagavā –

‘‘Yehi vivitto vicareyya loke, na tāni uggayha vadeyya nāgo;

Elambujaṃ kaṇḍakavārijaṃ yathā, jalena paṅkena canūpalittaṃ;

Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto’’ti.



"如是寂默无贪求，不染欲界与世间"中，"如是"即是引导譬喻。"寂默者"，寂默即是智慧...乃至...超越系缚者即是寂默者。"说寂静者"，寂默者说寂静、说庇护、说归依、说安稳、说不死、说不动、说涅槃。是为"如是寂默说寂静"。"无贪求"中，贪求即是渴爱，即贪染、深染...乃至...贪婪、不善根。若此贪求已断、已根除、已止息、已平息、已不能生起、已为智火所烧，此称为无贪求。他于色无贪求，于声...香...味...触...家族...众会...住处...利养...名誉...称赞...快乐...衣服...饮食...卧具...病缘医药资具...欲界...色界...无色界...欲有...色有...无色有...有想有...无想有...非想非非想有...一蕴有...四蕴有...五蕴有...过去...未来...现在...所见闻觉识之法无贪求、无贪著、无迷醉、无执着，已离贪求、已离贪著、已舍贪求、已吐贪求、已脱贪求、已断贪求、已舍离贪求，已离贪染、已离贪著、已舍贪染、已吐贪染、已脱贪染、已断贪染、已舍离贪染，已无饥渴、已寂灭、已清凉、感受快乐，以梵我而住。是为"如是寂默无贪求"。
"不染欲界与世间"中，欲有二种：事欲与烦恼欲...乃至...此称为事欲...乃至...此称为烦恼欲。世

81.

Na vedagū diṭṭhiyā[diṭṭhiyāyako (ka. aṭṭha.) su. ni. 852]na mutiyā, sa mānameti na hi tammayo so;

Na kammunā nopi sutena neyyo, anūpanīto sa nivesanesu.

Navedagū diṭṭhiyā na mutiyā, sa mānametīti. Nāti paṭikkhepo. Vedagūti. Vedo vuccati catūsu maggesu ñāṇaṃ , paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Tehi vedehi jātijarāmaraṇassa antagato antappatto, koṭigato koṭippatto, pariyantagato pariyantappatto, vosānagato vosānappatto, tāṇagato tāṇappatto, leṇagato leṇappatto, saraṇagato saraṇappatto, abhayagato abhayappatto, accutagato accutappatto , amatagato amatappatto, nibbānagato nibbānappatto, vedānaṃ vā antaṃ gatoti vedagū, vedehi vā antaṃ gatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū, sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo vidito hoti, doso vidito hoti, moho vidito hoti, māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]

Samaṇānaṃ yānīdhatthi brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū soti.

Na diṭṭhiyāti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhiyā na yāyati na nīyati na vuyhati na saṃharīyati, napi taṃ diṭṭhigataṃ sārato pacceti na paccāgacchatīti – na vedagū diṭṭhiyā. Na mutiyāti mutarūpena vā parato ghosena vā mahājanasammutiyā vā mānaṃ neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – na vedagū diṭṭhiyā na mutiyā sa mānameti.

Na hi tammayo soti na taṇhāvasena diṭṭhivasena tammayo hoti tapparamo tapparāyano. Yato taṇhā ca diṭṭhi ca māno cassa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā ettāvatā na tammayo hoti na tapparamo na tapparāyanoti – sa mānameti na hi tammayo so.

Nakammunā nopi sutena neyyoti. Na kammunāti puññābhisaṅkhārena vā apuññābhisaṅkhārena vā āneñjābhisaṅkhārena vā na yāyati na nīyati na vuyhati na saṃharīyatīti – na kammunā. Nopi sutena neyyoti sutasuddhiyā vā parato ghosena vā mahājanasammutiyā vā na yāyati na nīyati na vuyhati na saṃharīyatīti – na kammunā nopi sutena neyyo.

Anūpanīto sa nivesanesūti. Upayāti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho. Taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā so nivesanesu anūpanīto anupalitto anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – anūpanīto sa nivesanesu.

Tenāha bhagavā –

‘‘Na vedagū diṭṭhiyā na mutiyā, sa mānameti na hi tammayo so;

Na kammunā nopi sutena neyyo, anūpanīto sa nivesanesū’’ti.



81.
达者不随诸见解，亦不随觉起慢心，他不属彼诸见故；
不为业所牵所闻引导，他不趋向诸住着。
"达者不随诸见解，亦不随觉起慢心"中，"不"是否定。"达者"，明智即是四道之智，即慧、慧根、慧力、择法觉支、观察、观慧、正见。以此智慧达到生老死的终点、究竟、边际、极限、边界、终结、庇护、归依、避难所、无畏处、不死处、涅槃处；或达到明智的终点，或以明智达到终点，或以了知七法而成达者：了知有身见、了知疑惑、了知戒禁取、了知贪欲、了知瞋恚、了知愚痴、了知慢心，了知引生苦报、染污、能引再生、有苦报、未来生老死的诸恶不善法。
[世尊对萨毗耶说：]
"审察诸明智，
沙门婆罗门；
无着诸感受，
超越诸明智，是为达明者。"
"不随诸见解"，对他而言，六十二种邪见已断、已根除、已止息、已平息、已不能生起、已为智火所烧。他不为见所牵引、驱使、漂流、摇动，亦不再执取、不再返回彼等邪见。是为"达者不随诸见解"。"不随觉"，不因所觉知、不因他人言论、不因众人共识而生起、趋向、获得、执取、住着慢心。是为"达者不随诸见解，亦不随觉起慢心"。
"他不属彼诸见故"，他不因贪欲、不因见解而属彼、执彼、随彼。当他的贪欲、见解、慢心已断、已根除、如断多罗树般、令其灭尽、使其永不再生起，于此不属彼、不执彼、不随彼。是为"他不属彼诸见故"。
"不为业所牵所闻引导"，"不为业所牵"即不为福行、非福行、不动行所牵引、驱使、漂流、摇动。"不为所闻引导"即不因听闻清净、不因他人言论、不因众人共识而被牵引、驱使、漂流、摇动。是为"不为业所牵所闻引导"。
"他不趋向诸住着"，趋向有二种：贪爱趋向和见解趋向...乃至...此是贪爱趋向...乃至...此是见解趋向。他的贪爱趋向已断，见解趋向已舍离。因贪爱趋向已断、见解趋向已舍离故，他于诸住着不趋向、不染着、不靠近、不执取、不住着，已出离、已解脱、已离缚、已不受限，以无限心而住。是为"他不趋向诸住着"。
因此世尊说：
"达者不随诸见解，亦不随觉起慢心，他不属彼诸见故；
不为业所牵所闻引导，

82.

Saññāvirattassana santi ganthā, paññāvimuttassa na santi mohā;

Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭamānā[ghaṭṭayantā (syā.) su. ni. 853]vicaranti loke.

Saññāvirattassa na santi ganthāti. Yo samathapubbaṅgamaṃ ariyamaggaṃ bhāveti tassa ādito upādāya ganthā vikkhambhitā honti, arahatte patte arahato ganthā ca mohā ca nīvaraṇā ca kāmasaññā byāpādasaññā vihiṃsāsaññā diṭṭhisaññā ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti – saññāvirattassa na santi ganthā.

Paññāvimuttassa na santi mohāti. Yo vipassanāpubbaṅgamaṃ ariyamaggaṃ bhāveti, tassa ādito upādāya mohā vikkhambhitā honti, arahatte patte arahato mohā ca ganthā ca nīvaraṇā ca kāmasaññā byāpādasaññā vihiṃsāsaññā diṭṭhisaññā ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti – paññāvimuttassa na santi mohā.

Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭamānā vicaranti loketi. Ye saññaṃ gaṇhanti kāmasaññaṃ byāpādasaññaṃ vihiṃsāsaññaṃ te saññāvasena ghaṭṭenti saṅghaṭṭenti. Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhaginīpi bhaginiyā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati . Te tattha kalahaviggahavivādamāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi [leṭṭūhipi (ka.)] upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ye diṭṭhiṃ gaṇhanti ‘‘sassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā te diṭṭhivasena ghaṭṭenti saṅghaṭṭenti, satthārato satthāraṃ ghaṭṭenti, dhammakkhānato dhammakkhānaṃ ghaṭṭenti, gaṇato gaṇaṃ ghaṭṭenti, diṭṭhiyā diṭṭhiṃ ghaṭṭenti, paṭipadāya paṭipadaṃ ghaṭṭenti, maggato maggaṃ ghaṭṭenti.

Atha vā te vivadanti, kalahaṃ karonti, bhaṇḍanaṃ karonti, viggahaṃ karonti, vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti. Tesaṃ abhisaṅkhārā appahīnā; abhisaṅkhārānaṃ appahīnattā gatiyā ghaṭṭenti, niraye ghaṭṭenti, tiracchānayoniyā ghaṭṭenti, pettivisaye ghaṭṭenti, manussaloke ghaṭṭenti, devaloke ghaṭṭenti, gatiyā gatiṃ… upapattiyā upapattiṃ… paṭisandhiyā paṭisandhiṃ… bhavena bhavaṃ… saṃsārena saṃsāraṃ… vaṭṭena vaṭṭaṃ ghaṭṭenti saṅghaṭṭenti vadanti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. Loketi apāyaloke…pe… āyatanaloketi – saññañca diṭṭhiñca ye aggahesuṃ te ghaṭṭamānā vicaranti loke.

Tenāha bhagavā –

‘‘Saññāvirattassa na santi ganthā, paññāvimuttassa na santi mohā;

Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭamānā vicaranti loke’’ti.


82.
离想者无诸系缚，慧解脱者无诸痴；
执着想见诸众生，互相冲突游世间。
"离想者无诸系缚"，谁以止为先修习圣道，从最初开始他的系缚即被镇伏，当证得阿罗汉时，阿罗汉的系缚、愚痴、障碍、欲想、瞋想、害想、见想即被断除、根除、如断多罗树般、令其灭尽、使其永不再生起。是为"离想者无诸系缚"。
"慧解脱者无诸痴"，谁以观为先修习圣道，从最初开始他的愚痴即被镇伏，当证得阿罗汉时，阿罗汉的愚痴、系缚、障碍、欲想、瞋想、害想、见想即被断除、根除、如断多罗树般、令其灭尽、使其永不再生起。是为"慧解脱者无诸痴"。
"执着想见诸众生，互相冲突游世间"，执取想者，即执取欲想、瞋想、害想者，他们因想而互相冲突、争执。王与王相争，刹帝利与刹帝利相争，婆罗门与婆罗门相争，居士与居士相争，母与子相争，子与母相争，父与子相争，子与父相争，兄与兄相争，姊与妹相争，兄与妹相争，妹与兄相争，朋友与朋友相争。他们在那里发生争吵、争执、争论时，以手相加，以土块相加，以棍棒相加，以刀剑相加。他们在那里遭遇死亡或近于死亡的痛苦。执取见者，即执取"世间是常住"等...乃至..."如来死后非存非不存"等邪见者，他们因见而互相冲突、争执，从一师至他师，从一法说至他法说，从一众至他众，从一见至他见，从一道至他道，从一行道至他行道。
或者他们争论、争吵、争执、争斗、争辩、斗争说："你不了解此法律...乃至...若你能力所及就来辩解吧。"他们的造作未断；因造作未断故，在趣处冲突，在地狱冲突，在畜生界冲突，在饿鬼界冲突，在人界冲突，在天界冲突，以趣至趣...以生至生...以结生至结生...以有至有...以轮回至轮回...以轮转至轮转而冲突、争执、言说、行走、安住、活动、运转、护持、持续、维持。世间即是恶趣世间...乃至...处世间。是为"执着想见诸众生，互相冲突游世间"。
因此世尊说：
"离想者无诸系缚，慧解脱者无诸痴；
执着想见诸众生，互相冲突游世间。"


Māgaṇḍiyasuttaniddeso navamo.

摩根提经义释第九完结。

