10. Purābhedasuttaniddeso

Atha purābhedasuttaniddesaṃ vakkhati –

83.

Kathaṃdassīkathaṃsīlo, upasantoti vuccati;

Taṃ me gotama pabrūhi, pucchito uttamaṃ naraṃ.

Kathaṃdassī kathaṃsīlo, upasantoti vuccatīti. Kathaṃdassīti kīdisena dassanena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī. Kathaṃsīloti kīdisena sīlena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī kathaṃsīlo. Upasantoti vuccatīti santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyati. Kathaṃdassīti adhipaññaṃ pucchati, kathaṃsīloti adhisīlaṃ pucchati, upasantoti adhicittaṃ pucchatīti – kathaṃdassī kathaṃsīlo upasantoti vuccati.

Taṃ me gotama pabrūhīti. Tanti yaṃ pucchāmi, yaṃ yācāmi, yaṃ ajjhesāmi, yaṃ pasādemi. Gotamāti so nimmito buddhaṃ bhagavantaṃ gottena ālapati. Pabrūhīti brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – taṃ me gotama pabrūhi.

Pucchito uttamaṃ naranti. Pucchitoti puṭṭho pucchito yācito ajjhesito pasādito. Uttamaṃ naranti aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ naranti – pucchito uttamaṃ naraṃ.

Tenāha so nimmito –

‘‘Kathaṃdassī kathaṃsīlo, upasantoti vuccati;

Taṃ me gotama pabrūhi, pucchito uttamaṃ nara’’nti.



10. 破坏前经义释
现在将要解说破坏前经义释 -
83.
以何种见解，以何种戒行，
称为寂静者；
乔达摩啊，请为我说明，
我问至上之人。
"以何种见解，以何种戒行，称为寂静者"：以何种见解即具足何种见解，具何种形态，何种方式，何种类别 - 以何种见解。以何种戒行即具足何种戒行，具何种形态，何种方式，何种类别 - 以何种见解，以何种戒行。称为寂静者即称为、宣说、谈论、言说、阐明、表达为寂静、安息、平静、止息、宁静者。以何种见解是问增上慧，以何种戒行是问增上戒，寂静是问增上心 - 以何种见解，以何种戒行，称为寂静者。
"乔达摩啊，请为我说明"：这即我所问、所请求、所恳求、所信求。乔达摩即那化身以姓氏称呼佛世尊。请说明即请说明、告知、开示、安立、确立、开启、分别、显明、宣说 - 乔达摩啊，请为我说明。
"问至上之人"：问即被问、被询问、被请求、被恳求、被信求。至上之人即最高、最胜、殊胜、最显著、最上、最妙之人 - 问至上之人。
因此那化身说：
"以何种见解，以何种戒行，
称为寂静者；
乔达摩啊，请为我说明，
我问至上之人。"

84.

Vītataṇhopurābhedā, [iti bhagavā]

Pubbamantamanissito;

Vemajjhe nupasaṅkheyyo,

Tassa natthi purakkhataṃ.

Vītataṇho purābhedāti. Purā kāyassa bhedā, purā attabhāvassa bhedā, purā kaḷevarassa nikkhepā, purā jīvitindriyassa upacchedā vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni 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 paññābhāvanānaṃ 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 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 sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – vītataṇho purābhedāti bhagavā.


84.
"破坏前离渴爱，" [世尊说]
"不依赖前边际；
中间不可计量，
他没有前置物。"
"破坏前离渴爱"：在身体破坏之前，在自体破坏之前，在尸骸舍弃之前，在命根断绝之前，离渴爱、离去渴爱、舍弃渴爱、吐出渴爱、解脱渴爱、断除渴爱、弃绝渴爱，离贪欲、离去贪欲、舍弃贪欲、吐出贪欲、解脱贪欲、断除贪欲、弃绝贪欲，无饥渴、寂灭、清凉、感受安乐，以成为梵的自己而住。
世尊是尊敬的称呼。又，因为破除贪欲而为世尊，因为破除瞋恨而为世尊，因为破除愚痴而为世尊，因为破除慢而为世尊，因为破除见而为世尊，因为破除渴爱而为世尊，因为破除烦恼而为世尊，因为分配、区分、详细分析法宝而为世尊，因为作诸有的终结而为世尊，因为修习身、修习戒、修习心、修习慧而为世尊，因为亲近林野、偏僻、寂静、少声响、少喧嚣、无人气息、隐人、适合独处的卧坐处而为世尊，因为分得衣服、饮食、卧具、病缘医药资具而为世尊，因为分得义味、法味、解脱味、增上戒、增上心、增上慧而为世尊，因为分得四禅、四无量、四无色定而为世尊，因为分得八解脱、八胜处、九次第住定而为世尊，因为分得十想修习、十遍定、入出息念定、不净定而为世尊，因为分得四念处、四正勤、四神足、五根、五力、七觉支、八支圣道而为世尊，因为分得十如来力、四无畏、四无碍解、六神通、六佛法而为世尊。"世尊"这名号不是母亲作的，不是父亲作的，不是兄弟作的，不是姐妹作的，不是朋友亲信作的，不是亲戚血亲作的，不是沙门婆罗门作的，不是诸天作的；这是诸佛世尊在菩提树下，随着一切知智的获得，经证悟而施设的称号，即是"世尊" - "破坏前离渴爱"，世尊[如是说]。


Pubbamantamanissitoti pubbanto vuccati atīto addhā. Atītaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā. Evampi pubbamantamanissito. Atha vā ‘‘evaṃrūpo ahosiṃ atītamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano ahosiṃ… evaṃsañño ahosiṃ… evaṃsaṅkhāro ahosiṃ… evaṃviññāṇo ahosiṃ atītamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi pubbamantamanissito. Atha vā ‘‘iti me cakkhu [cakkhuṃ (sī. ka.)] ahosi atītamaddhānaṃ – iti rūpā’’ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. ‘‘Iti me sotaṃ ahosi atītamaddhānaṃ – iti saddā’’ti, ‘‘iti me ghānaṃ ahosi atītamaddhānaṃ – iti gandhā’’ti, ‘‘iti me jivhā ahosi atītamaddhānaṃ – iti rasā’’ti, ‘‘iti me kāyo ahosi atītamaddhānaṃ – iti phoṭṭhabbā’’ti, ‘‘iti me mano ahosi atītamaddhānaṃ – iti dhammā’’ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. Atha vā yāni tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni na tadassādeti, na taṃ nikāmeti, na ca tena vittiṃ āpajjati. Evampi pubbamantamanissito.

Vemajjhe nupasaṅkheyyoti. Vemajjhaṃ vuccati paccuppanno addhā. Paccuppannaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā . Taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā rattoti nupasaṅkheyyo, duṭṭhoti nupasaṅkheyyo, mūḷhoti nupasaṅkheyyo, vinibaddhoti nupasaṅkheyyo, parāmaṭṭhoti nupasaṅkheyyo, vikkhepagatoti nupasaṅkheyyo, aniṭṭhaṅgatoti nupasaṅkheyyo, thāmagatoti nupasaṅkheyyo; te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā nupasaṅkheyyo, nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena saṅkhaṃ gaccheyyāti – vemajjhe nupasaṅkheyyo.


"不依赖前边际"：前边际是指过去时。关于过去时，渴爱已断除，见已弃绝，因为渴爱已断除，因为见已弃绝。如此即不依赖前边际。或者，"我在过去时是如此色"，他不随从其中的欢喜，"我在过去时是如此受...如此想...如此行...如此识"，他不随从其中的欢喜。如此即不依赖前边际。或者，"我在过去时有如此眼 - 如此色"，他的识不系缚于欲贪，因为识不系缚于欲贪而不欢喜于此；不欢喜于此。如此即不依赖前边际。"我在过去时有如此耳 - 如此声"，"我在过去时有如此鼻 - 如此香"，"我在过去时有如此舌 - 如此味"，"我在过去时有如此身 - 如此触"，"我在过去时有如此意 - 如此法"，他的识不系缚于欲贪，因为识不系缚于欲贪而不欢喜于此；不欢喜于此。如此即不依赖前边际。或者，对于过去与女人的笑谈玩乐，他不享受，不渴求，也不因此得到愉悦。如此即不依赖前边际。
"中间不可计量"：中间是指现在时。关于现在时，渴爱已断除，见已弃绝。因为渴爱已断除，因为见已弃绝，不可计量为贪者，不可计量为瞋者，不可计量为痴者，不可计量为缚者，不可计量为执取者，不可计量为散乱者，不可计量为未到彼岸者，不可计量为坚固者；那些造作已断除；因为造作已断除，不可计量于趣，即不可计量为地狱者，或畜生界者，或饿鬼界者，或人，或天，或色者，或无色者，或想者，或无想者，或非想非非想者。他无因，无缘，无理由可被计量 - 中间不可计量。

Tassa natthi purakkhatanti. Tassāti arahato khīṇāsavassa. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā diṭṭhiyā vā parivārito carati. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā’’ti, ‘‘iti me ghānaṃ siyā anāgatamaddhānaṃ – iti gandhā’’ti, ‘‘iti me jivhā siyā anāgatamaddhānaṃ – iti rasā’’ti, ‘‘iti me kāyo siyā anāgatamaddhānaṃ – iti phoṭṭhabbā’’ti, ‘‘iti me mano siyā anāgatamaddhānaṃ – iti dhammā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro’’ti vā appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandato. Evampi tassa natthi purakkhataṃ.

Tenāha bhagavā –

‘‘Vītataṇho purābhedā, [iti bhagavā]

Pubbamantamanissito;

Vemajjhe nupasaṅkheyyo,

Tassa natthi purakkhata’’nti.



"他没有前置物"：他即是漏尽的阿罗汉。前置物有两种前置 - 渴爱的前置和见的前置...乃至...这是渴爱的前置...乃至...这是见的前置。他的渴爱前置已断除，见前置已弃绝。因为渴爱前置已断除，因为见前置已弃绝，他不以渴爱或见作前导而行，不以渴爱为旗、不以渴爱为幡、不以渴爱为主，不以见为旗、不以见为幡、不以见为主，不被渴爱或见所围绕而行。如此即他没有前置物。或者，"我将来会是如此色"，他不随从其中的欢喜，"我将来会是如此受...如此想...如此行...如此识"，他不随从其中的欢喜。如此即他没有前置物。或者，"我将来会有如此眼 - 如此色"，对于未得的获得，他不立志于心，因为心无立志而不欢喜于此；不欢喜于此。如此即他没有前置物。"我将来会有如此耳 - 如此声"，"我将来会有如此鼻 - 如此香"，"我将来会有如此舌 - 如此味"，"我将来会有如此身 - 如此触"，"我将来会有如此意 - 如此法"，对于未得的获得，他不立志于心，因为心无立志而不欢喜于此；不欢喜于此。如此即他没有前置物。或者，"以此戒或禁行或苦行或梵行，我将成为天或某天"，对于未得的获得，他不立志于心，因为心无立志而不欢喜于此；不欢喜于此。如此即他没有前置物。
因此世尊说：
"破坏前离渴爱，" [世尊说]
"不依赖前边际；
中间不可计量，
他没有前置物。"

85.

Akkodhanoasantāsī, avikatthī akukkuco;

Mantabhāṇī anuddhato, sa ve vācāyato muni.

Akkodhano asantāsīti. Akkodhanoti yañhi kho vuttaṃ. Api ca kodho tāva vattabbo. Dasahākārehi kodho jāyati – ‘‘anatthaṃ me acarī’’ti kodho jāyati, ‘‘anatthaṃ me caratī’’ti kodho jāyati, ‘‘anatthaṃ me carissatī’’ti kodho jāyati, ‘‘piyassa me manāpassa anatthaṃ acari… anatthaṃ carati… anatthaṃ carissatī’’ti kodho jāyati, ‘‘appiyassa me amanāpassa atthaṃ acari… atthaṃ carati… atthaṃ carissatī’’ti kodho jāyati, aṭṭhāne vā pana kodho jāyati. Yo evarūpo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso , kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ, virodho paṭivirodho caṇḍikkaṃ, asuropo [assuropo (sī. ka.)] anattamanatā cittassa – ayaṃ vuccati kodho.

Api ca kodhassa adhimattaparittatā veditabbā. Atthi kañci [kiñci (ka.)] kālaṃ kodho cittāvilakaraṇamatto hoti, na ca tāva mukhakulānavikulāno hoti; atthi kañci kālaṃ kodho mukhakulānavikulānamatto hoti, na ca tāva hanusañcopano hoti; atthi kañci kālaṃ kodho hanusañcopanamatto hoti, na ca tāva pharusavācaṃ nicchāraṇo [pharusavācanicchāraṇo (syā.)] hoti; atthi kañci kālaṃ kodho pharusavācaṃ nicchāraṇamatto hoti, na ca tāva disāvidisānuvilokano hoti; atthi kañci kālaṃ kodho disāvidisānuvilokanamatto hoti, na ca tāva daṇḍasatthaparāmasano hoti; atthi kañci kālaṃ kodho daṇḍasatthaparāmasanamatto hoti, na ca tāva daṇḍasatthaabbhukkiraṇo hoti; atthi kañci kālaṃ kodho daṇḍasatthaabbhukkiraṇamatto hoti, na ca tāva daṇḍasatthaabhinipātano hoti; atthi kañci kālaṃ kodho daṇḍasatthaabhinipātamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti; atthi kañci kālaṃ kodho chinnavicchinnakaraṇamatto hoti, na ca tāva sambhañjanapalibhañjano hoti; atthi kañci kālaṃ kodho sambhañjanapalibhañjanamatto hoti, na ca tāva aṅgamaṅgaapakaḍḍhano hoti; atthi kañci kālaṃ kodho aṅgamaṅgaapakaḍḍhanamatto hoti, na ca tāva jīvitāvoropano [jīvitapanāsano (syā.)] hoti; atthi kañci kālaṃ kodho jīvitāvoropanamatto hoti, na ca tāva sabbacāgapariccāgāya saṇṭhito hoti. Yato kodho parapuggalaṃ ghāṭetvā attānaṃ ghāṭeti, ettāvatā kodho paramussadagato paramavepullappatto hoti. Yassa so kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhanoti – akkodhano.

Asantāsīti idhekacco tāsī hoti uttāsī parittāsī, so tasati na uttasati parittasati bhāyati santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti tasati uttasati parittasati bhāyati santāsaṃ āpajjati.



我来帮你翻译这段巴利文文献的简体中文译文：
85
不愤怒且不恐惧，不夸耀且不傲慢；
言语沉稳不轻浮，此人善护口业的牟尼。
"不愤怒且不恐惧"的解释：关于"不愤怒"，如此所说。且应当先说愤怒。愤怒从十种情况产生 - "他过去对我不利"而生愤怒，"他现在对我不利"而生愤怒，"他将来会对我不利"而生愤怒，"他过去对我所爱所喜的人不利...现在对我所爱所喜的人不利...将来会对我所爱所喜的人不利"而生愤怒，"他过去对我所不爱不喜的人有利...现在对我所不爱不喜的人有利...将来会对我所不爱不喜的人有利"而生愤怒，或在不当之处生愤怒。凡是这样的心的激怒、憎恨、敌意、对抗、忿怒、大怒、极怒、瞋恚、瞋恼、极瞋、心的乖违、意的瞋恚、愤怒、发怒、怒性、瞋恚、瞋恼、瞋性、乖违、乖恼、乖性、敌对、对抗、暴躁、凶恶、心不满意 - 这称为愤怒。
且应当了解愤怒的程度深浅。有时愤怒仅使心混浊，但还未致使面容扭曲；有时愤怒仅致使面容扭曲，但还未致使下颌震颤；有时愤怒仅致使下颌震颤，但还未发出粗暴语言；有时愤怒仅致使发出粗暴语言，但还未四处张望；有时愤怒仅致使四处张望，但还未握持棍杖刀剑；有时愤怒仅致使握持棍杖刀剑，但还未举起棍杖刀剑；有时愤怒仅致使举起棍杖刀剑，但还未挥打棍杖刀剑；有时愤怒仅致使挥打棍杖刀剑，但还未造成损伤；有时愤怒仅致使造成损伤，但还未造成破坏毁灭；有时愤怒仅致使破坏毁灭，但还未致使肢体分离；有时愤怒仅致使肢体分离，但还未夺取生命；有时愤怒仅致使夺取生命，但还未致使舍弃一切。当愤怒致使杀害他人后自杀时，此时愤怒达到最极致、最广大的程度。若人已断除、根除、平息、止息此种愤怒，不再可能生起，为智火所烧，此人称为不愤怒者。因为断除愤怒故为不愤怒者，因为完全了知愤怒事故为不愤怒者，因为断绝愤怒因故为不愤怒者 - 这就是"不愤怒"。
"不恐惧"：此处某些人易于恐惧、极度恐惧、惊慌，他恐惧、极度恐惧、惊慌、害怕、陷入恐惧。"我得不到僧团，或得不到群众，或得不到住处，或得不到利养，或得不到名声，或得不到赞誉，或得不到安乐，或得不到衣服，或得不到食物，或得不到住所，或得不到医药资具，或得不到病人照顾者，我不出名"而恐惧、极度恐惧、惊慌、害怕、陷入恐惧。


Idha bhikkhu asantāsī hoti anuttāsī aparittāsī; so na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjatīti – akkodhano asantāsī.

Avikatthī akukkucoti. Idhekacco katthī hoti vikatthī, so katthati vikatthati – ahamasmi sīlasampannoti vā vatasampannoti vā sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Uccā kulā pabbajitoti vā mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā, ñāto yasassī gahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā, 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… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na katthati na vikatthati, katthanā vikatthanā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – avikatthī.

Akukkucoti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā kappiye akappiyasaññitā, vikāle kālasaññitā kāle vikālasaññitā, avajje vajjasaññitā vajje avajjasaññitā; yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ.


这里的比丘是不恐惧、不极度恐惧、不惊慌的；他不恐惧、不极度恐惧、不惊慌、不害怕、不陷入恐惧。"我得不到僧团，或得不到群众，或得不到住处，或得不到利养，或得不到名声，或得不到赞誉，或得不到安乐，或得不到衣服，或得不到食物，或得不到住所，或得不到医药资具，或得不到病人照顾者，我不出名"而不恐惧、不极度恐惧、不惊慌、不害怕、不陷入恐惧 - 这就是"不愤怒且不恐惧"。
"不夸耀且不傲慢"：此处某些人是夸耀者、过度夸耀者，他夸耀、过度夸耀："我具足戒德"或"我具足禁戒"或"我具足戒与禁"，或以种姓、或以族姓、或以贵族子弟身份、或以容貌端正、或以财富、或以学识、或以工作领域、或以技艺领域、或以学问领域、或以多闻、或以辩才、或以其他任何事物。"我是从高贵家族出家"或"我是从大家族出家"或"我是从大财富家族出家"或"我是从极富裕家族出家"，或"我是众所周知的在家出家者中有名望者"，或"我是获得衣服、食物、住所、医药资具者"，或"我是经师"或"我是律师"或"我是说法者"，或"我是林居者"或"我是乞食者"或"我是粪扫衣者"或"我是三衣者"，或"我是次第乞食者"或"我是过午不食者"或"我是常坐不卧者"或"我是随处卧者"，或"我是初禅证得者"或"我是第二禅证得者"或"我是第三禅证得者"或"我是第四禅证得者"，或"我是空无边处定证得者...识无边处定证得者...无所有处定证得者...非想非非想处定证得者"而夸耀、过度夸耀。他如是不夸耀、不过度夸耀，远离、离开、避开、出离、舍离、解脱、不束缚于夸耀与过度夸耀，以无限制之心而住 - 这就是"不夸耀"。
"不傲慢"：傲慢是指手的傲慢也是傲慢，足的傲慢也是傲慢，手足的傲慢也是傲慢，于不适当处认为适当，于适当处认为不适当，于非时认为是时，于是时认为非时，于无过认为有过，于有过认为无过；凡如此类的傲慢、变得傲慢、傲慢性、心的悔恨、意的忧虑 - 这称为傲慢。


Api ca dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’ntiuppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kataṃ me vacīduccaritaṃ, akataṃ me vacīsucaritaṃ… kataṃ me manoduccaritaṃ, akataṃ me manosucarita’’nti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kataṃ me adinnādānaṃ , akatā me adinnādānā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me musāvādo, akatā me musāvādā veramaṇī’’ti… ‘‘katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇī’’ti… ‘‘katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī’’ti… ‘‘kato me samphappalāpo, akatā me samphappalāpā veramaṇī’’ti… ‘‘katā me abhijjhā, akatā me anabhijjhā’’ti… ‘‘kato me byāpādo, akato me abyāpādo’’ti… ‘‘katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

Atha vā ‘‘sīlesumhi na paripūrakārī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘indriyesumhi aguttadvāro’’ti… ‘‘bhojane amattaññumhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānā’’ti… ‘‘abhāvitā me cattāro sammappadhānā’’ti… ‘‘abhāvitā me cattāro iddhipādā’’ti… ‘‘abhāvitāni me pañcindriyānī’’ti… ‘‘abhāvitāni me pañca balānī’’ti… ‘‘abhāvitā me satta bojjhaṅgā’’ti… ‘‘abhāvito me ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññāta’’nti… ‘‘samudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Yassetaṃ kukkuccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati akukkuccoti – avikatthī akukkuco.

Mantabhāṇī anuddhatoti. Mantā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Mantāya pariggahetvā pariggahetvā vācaṃ bhāsati bahumpi kathento bahumpi bhaṇanto bahumpi dīpayanto bahumpi voharanto. Dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsitaṃ vācaṃ na bhāsatīti – mantabhāṇī. Anuddhatoti. Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati uddhaccaṃ. Yassetaṃ uddhaccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati anuddhatoti – mantabhāṇī anuddhato.


且以两种原因生起傲慢、心的悔恨、意的忧虑：因已作与未作。如何因已作与未作而生起傲慢、心的悔恨、意的忧虑？"我作了身恶行，未作身善行"而生起傲慢、心的悔恨、意的忧虑；"我作了语恶行，未作语善行...我作了意恶行，未作意善行"而生起傲慢、心的悔恨、意的忧虑；"我作了杀生，未作离杀生"而生起傲慢、心的悔恨、意的忧虑；"我作了不与取，未作离不与取"而生起傲慢、心的悔恨、意的忧虑；"我作了欲邪行，未作离欲邪行"而生起傲慢、心的悔恨、意的忧虑；"我作了妄语，未作离妄语"..."我作了离间语，未作离离间语"..."我作了粗恶语，未作离粗恶语"..."我作了绮语，未作离绮语"..."我作了贪欲，未作无贪"..."我作了瞋恚，未作无瞋"..."我持邪见，未持正见"而生起傲慢、心的悔恨、意的忧虑。如是因已作与未作而生起傲慢、心的悔恨、意的忧虑。
或者"我于诸戒未圆满行持"而生起傲慢、心的悔恨、意的忧虑；"我于诸根门未防护"..."我于饮食不知节量"..."我未致力于觉醒"..."我未具足念与正知"..."我未修习四念处"..."我未修习四正勤"..."我未修习四神足"..."我未修习五根"..."我未修习五力"..."我未修习七觉支"..."我未修习八圣道"..."我未遍知苦"..."我未断除集"..."我未修习道"..."我未证悟灭"而生起傲慢、心的悔恨、意的忧虑。若此傲慢已断除、根除、平息、止息、不再可能生起、为智火所烧，此人称为不傲慢者 - 这就是"不夸耀且不傲慢"。
"言语沉稳不轻浮"：此处"沉稳"指智慧。凡是智慧、了知...无痴、择法、正见。以智慧思虑后而说话，即使多说、多言、多阐释、多表达。不说错说、错言、错语、失言、恶说之语 - 这就是"言语沉稳"。"不轻浮"：什么是轻浮？凡是心的掉举、不寂静、心的散乱、心的动摇 - 这称为轻浮。若此轻浮已断除、根除、平息、止息、不再可能生起、为智火所烧，此人称为不轻浮者 - 这就是"言语沉稳不轻浮"。


Sa ve vācāyato munīti. Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti – kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catuddosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati.

Dasa kathāvatthūni kathesi, seyyathidaṃ – appicchakathaṃ katheti, santuṭṭhīkathaṃ katheti, pavivekakathaṃ… asaṃsaggakathaṃ… vīriyārambhakathaṃ… sīlakathaṃ… samādhikathaṃ… paññākathaṃ… vimuttikathaṃ … vimuttiñāṇadassanakathaṃ… satipaṭṭhānakathaṃ… sammappadhānakathaṃ… iddhipādakathaṃ… indriyakathaṃ… balakathaṃ… bojjhaṅgakathaṃ… maggakathaṃ… phalakathaṃ… nibbānakathaṃ katheti. Vācāyatoti yatto pariyatto gutto gopito rakkhito vūpasanto. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi…pe… saṅgajālamaticca so munīti – sa ve vācāyato muni.

Tenāha bhagavā –

‘‘Akkodhano asantāsī, avikatthī akukkuco;

Mantabhāṇī anuddhato, sa ve vācāyato munī’’ti.



"善护口业的牟尼"：此处比丘断除妄语，远离妄语，说真实语，诚实可信，可靠，不欺世间。断除离间语，远离离间语 - 不会听到这里后在那里说以分裂这些人，或听到那里后在这里说以分裂那些人。如是他是分裂者的调解者，和合者的支持者，喜好和合，乐于和合，欢喜和合，说能促成和合的语言。断除粗恶语，远离粗恶语 - 说那种悦耳、令人愉悦、可爱、入心、优雅、众人所喜、众人所乐的语言。断除绮语，远离绮语 - 说适时语、真实语、有益语、法语、律语，说有价值的语言，适时地说有根据的、有限度的、与义理相应的语言。具足四种语善行，说离四过失的语言，远离、离开、避开、出离、舍离、解脱、不束缚于三十二种畜生论，以无限制之心而住。
他说十种论事，即：说少欲论、知足论、远离论、不杂处论、精进论、戒论、定论、慧论、解脱论、解脱知见论、念处论、正勤论、神足论、根论、力论、觉支论、道论、果论、涅槃论。"善护口业"即是已约束、已完全约束、已守护、已保护、已防护、已平息。"牟尼"：牟那称为智慧。凡是智慧、了知...无痴、择法、正见...超越执著网者为牟尼 - 这就是"善护口业的牟尼"。
因此世尊说：
"不愤怒且不恐惧，不夸耀且不傲慢；
言语沉稳不轻浮，此人善护口业的牟尼。"

86.

Nirāsattianāgate, atītaṃ nānusocati;

Vivekadassī phassesu, diṭṭhīsu ca na nīyati.

Nirāsatti anāgateti. Āsatti vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsatti taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. Evampi nirāsatti anāgate. Atha vā ‘‘evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi nirāsatti anāgate. Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati , cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā’’ti…pe… ‘‘iti me mano siyā anāgatamaddhānaṃ – iti dhammā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate.

Atītaṃ nānusocatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati, ‘‘cakkhu me vipariṇata’’nti na socati, ‘‘sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – atītaṃ nānusocati.

Vivekadassīphassesūti. Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso paṭighasamphasso, sukhavedanīyo phasso dukkhavedanīyo phasso adukkhamasukhavedanīyo phasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso; yo evarūpo phasso phusanā samphusanā samphusitattaṃ – ayaṃ vuccati phasso.



86.\ 于未来无执着，不为过去忧愁；
观触[境]离执着，不为见解所牵。
"于未来无执着"是指：执着即是渴爱。那种染着、耽染等…乃至贪婪、贪欲、不善根。对于已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽此执着渴爱者，如是为于未来无执着。或者，不追求"未来我将成为如是色身"之欢喜，不追求"未来我将成为如是受…如是想…如是行…如是识"之欢喜。如是为于未来无执着。或者，"未来我将有如是眼、如是色"，心不追求未得之获得，因心无追求故不欢喜；不欢喜故。如是为于未来无执着。"未来我将有如是耳、如是声"等…乃至"未来我将有如是意、如是法"，心不追求未得之获得，因心无追求故不欢喜；不欢喜故。如是为于未来无执着。或者，"以此戒、或此禁、或此苦行、或此梵行，我将成为天神或某种天神"，心不追求未得之获得，因心无追求故不欢喜；不欢喜故。如是为于未来无执着。
"不为过去忧愁"是指：不为已变化的事物忧愁，不为已变化之事物中忧愁，不为"我的眼已变化"而忧愁，不为"我的耳…我的鼻…我的舌…我的身…我的色…我的声…我的香…我的味…我的触…我的家族…我的群众…我的住处…我的利养…我的名声…我的称赞…我的安乐…我的衣服…我的饮食…我的卧具…我的医药资具…我的母亲…我的父亲…我的兄弟…我的姊妹…我的儿子…我的女儿…我的朋友…我的大臣…我的亲属…我的血亲已变化"而忧愁、疲惫、悲叹、捶胸号哭、不陷于迷乱。
"观触[境]离执着"中的触是指：眼触、耳触、鼻触、舌触、身触、意触，概念触、对象触，乐受触、苦受触、不苦不乐受触，善触、不善触、无记触，欲界触、色界触、无色界触，空触、无相触、无愿触，世间触、出世间触，过去触、未来触、现在触；凡如是触、接触、完全接触、完全接触性—此称


Vivekadassī phassesūti. Cakkhusamphassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotasamphassaṃ vivittaṃ passati… ghānasamphassaṃ vivittaṃ passati… jivhāsamphassaṃ vivittaṃ passati… kāyasamphassaṃ vivittaṃ passati… manosamphassaṃ vivittaṃ passati… adhivacanasamphassaṃ vivittaṃ passati… paṭighasamphassaṃ vivittaṃ passati… sukhavedanīyaṃ phassaṃ… dukkhavedanīyaṃ phassaṃ… adukkhamasukhavedanīyaṃ phassaṃ… kusalaṃ phassaṃ… akusalaṃ phassaṃ… abyākataṃ phassaṃ… kāmāvacaraṃ phassaṃ… rūpāvacaraṃ phassaṃ… arūpāvacaraṃ phassaṃ… lokiyaṃ phassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

Atha vā atītaṃ phassaṃ anāgatehi ca paccuppannehi ca phassehi vivittaṃ passati, anāgataṃ phassaṃ atītehi ca paccuppannehi ca phassehi vivittaṃ passati, paccuppannaṃ phassaṃ atītehi ca anāgatehi ca phassehi vivittaṃ passati. Atha vā ye te phassā ariyā anāsavā lokuttarā suññatapaṭisaññuttā, te phasse vivitte passati rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi vivitte passatīti – vivekadassī phassesu.

Diṭṭhīsu ca na nīyatīti. 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 – diṭṭhīsu ca na nīyati.

Tenāha bhagavā –

‘‘Nirāsatti anāgate, atītaṃ nānusocati;

Vivekadassī phassesu, diṭṭhīsu ca na nīyatī’’ti.



"观触[境]离执着"是指：观眼触离于我、我所、常、恒、永恒、不变易之法，观耳触离于...观鼻触离于...观舌触离于...观身触离于...观意触离于...观概念触离于...观对象触离于...观乐受触...观苦受触...观不苦不乐受触...观善触...观不善触...观无记触...观欲界触...观色界触...观无色界触...观世间触离于我、我所、常、恒、永恒、不变易之法。
或者，观过去触离于未来触和现在触，观未来触离于过去触和现在触，观现在触离于过去触和未来触。或者，观那些圣者、无漏、出世间、与空性相应的触，观那些触离于贪、瞋、痴、忿、恨、覆、恼、嫉、悭、诳、谄、慢、竞、傲慢、骄傲、放逸、一切烦恼、一切恶行、一切忧虑、一切热恼、一切苦痛、一切不善行。如是为观触[境]离执着。
"不为见解所牵"是指：对他来说，六十二种邪见已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽。他不被见解所引导、所牵引、所漂流、所携带；也不认为那种邪见为真实，不再返回。
世尊说：
"于未来无执着，不为过去忧愁；
观触[境]离执着，不为见解所牵。"

87.

Patilīno akuhako, apihālu amaccharī;

Appagabbho ajeguccho, pesuṇeyye ca no yuto.

Patilīno akuhakoti. Patilīnoti rāgassa pahīnattā patilīno, dosassa pahīnattā patilīno, mohassa pahīnattā patilīno, kodhassa… upanāhassa … makkhassa… paḷāsassa… issāya… macchariyassa…pe… sabbākusalābhisaṅkhārānaṃ pahīnattā patilīno. Vuttañhetaṃ bhagavatā – ‘‘kathañca, bhikkhave, bhikkhu patilīno hoti? Imassa, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hotī’’ti – patilīno.

Akuhakoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.

Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘‘kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ katvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena ! Etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā haritakīkhaṇḍena vā osadhaṃ kareyyā’’ti. Tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati , lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – ‘‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’’ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So evamāha – ‘‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. ‘Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissanti. Na mayhaṃ iminā attho. Api ca tumhākaṃyeva anukampāya paṭiggaṇhāmī’’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti, bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.


87.\ 离欲不虚伪，无羡且无悭；
不傲不可厌，不与离间连。
"离欲不虚伪"中的"离欲"是指：因贪已断故离欲，因瞋已断故离欲，因痴已断故离欲，因忿...因恨...因覆...因恼...因嫉...因悭...乃至因一切不善行已断故离欲。世尊曾如是说："诸比丘，比丘如何是离欲者？诸比丘，此比丘的我慢已断、已根除如截多罗树、已令不复存在、令将来不再生起。诸比丘，如是比丘是离欲者。"如是为离欲。
"不虚伪"中有三种虚伪事：关于资具受用的虚伪事，关于威仪的虚伪事，关于暗示的虚伪事。
什么是关于资具受用的虚伪事？在此，居士们邀请比丘[接受]衣服、饮食、住处、医药资具，他虽是恶欲者、为欲所制、渴求衣服、饮食、住处、医药资具，但为了得到更多而拒绝衣服，拒绝饮食，拒绝住处，拒绝医药资具。他如是说："沙门要贵重衣服何用！沙门从墓地或垃圾堆或店铺收集碎布制成衣服来穿才适宜。沙门要贵重饮食何用！沙门以乞食维生才适宜。沙门要贵重住处何用！沙门住于树下、或墓地、或露天才适宜。沙门要贵重医药资具何用！沙门用陈腐小便或小块诃梨勒果做药才适宜。"为此他穿粗劣衣服，食用粗劣饮食，使用粗劣住处，使用粗劣医药资具。居士们如是了知他："这位沙门少欲、知足、远离、不与众交际、精进、持头陀行"，而更多地邀请他[接受]衣服、饮食、住处、医药资具。他如是说："具信良家子因三事和合而生多福：因信和合而生多福，因施物和合而生多福，因应供和合而生多福。你们有此信心，施物具足，我是受施者。如果我不接受，你们将失去福德。我不需要这些，但为了怜悯你们而接受。"为此他接受很多衣服，接受很多饮食，接受很多医药资具。凡如是皱眉、作皱眉状、虚伪、作虚伪、虚伪性—这是关于资具受用的虚伪事。


Katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti, gamanaṃ saṇṭhapeti ṭhānaṃ saṇṭhapeti nisajjaṃ saṇṭhapeti sayanaṃ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṃ kappeti, samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva hoti. Yā evarūpā iriyāpathassa ṭhapanā āṭhapanā [aṭṭhapanā (sī.)] saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.

Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti, ariyadhammasannissitaṃ vācaṃ bhāsati. ‘‘Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpaṃ pattaṃ dhāreti… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parisāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo ācariyo… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe vihāre vasati so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyā vasati… kūṭāgāre vasati… aṭṭe vasati … māḷe vasati… uddaṇḍe vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati, so samaṇo mahesakkho’’ti bhaṇati.

Atha vā korajikakorajiko [korañjikakorañjiko (sī.)] bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Yassimāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akuhakoti – patilīno akuhako.


什么是关于威仪的虚伪事？在此，某人是恶欲者、为欲所制、希望受尊敬，想"如此人们将尊敬我"，而安排行走，安排站立，安排坐，安排卧，刻意地行走，刻意地站立，刻意地坐，刻意地卧，装作入定般地行走，装作入定般地站立，装作入定般地坐，装作入定般地卧，装作禅修者。凡如是威仪的安排、再安排、设立、建立、皱眉、作皱眉状、虚伪、作虚伪、虚伪性—这是关于威仪的虚伪事。
什么是关于暗示的虚伪事？在此，某人是恶欲者、为欲所制、希望受尊敬，想"如此人们将尊敬我"，而说与圣法相关的话。他说："穿如是衣服的沙门是有大威力的"；他说："持如是钵的...持铜碗的...持水器的...持滤水器的...持钥匙的...穿鞋的...持腰带的...持绳带的沙门是有大威力的"；他说："有如是和尚的沙门是有大威力的"；他说："有如是阿阇黎的...有如是同和尚的...有如是同阿阇黎的...有如是朋友的...有如是知己的...有如是亲近者的...有如是伙伴的沙门是有大威力的"；他说："住如是精舍的沙门是有大威力的"；他说："住如是半盖屋的...住殿堂的...住楼房的...住洞窟的...住石窟的...住小屋的...住重楼的...住高阁的...住宫殿的...住望楼的...住集会堂的...住凉亭的...住树下的沙门是有大威力的。"
或者，装作疲倦、皱眉、虚伪、多言、装饰言辞，说"此沙门获得如是寂静的禅定"，说如是深奥、隐秘、微妙、隐藏、出世间、与空性相应的话。凡如是皱眉、作皱眉状、虚伪、作虚伪、虚伪性—这是关于暗示的虚伪事。对于这三种虚伪事已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽者，他被称为"不虚伪"。如是为"离欲不虚伪"。


Apihālu amaccharīti. Pihā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati apihālu. So rūpe na piheti, 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 na piheti na icchati na sādiyati na pattheti nābhijappatīti – apihālu. Amaccharīti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccharaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – apihālu amaccharī.

Appagabbhoajegucchoti. Pāgabbhiyanti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ. Katamaṃ kāyikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi kāyikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi kāyikaṃ pāgabbhiyaṃ dasseti, bhojanasālāyampi kāyikaṃ pāgabbhiyaṃ dasseti, jantāgharepi kāyikaṃ pāgabbhiyaṃ dasseti, udakatitthepi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ pavisantopi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato [acittikārakato (syā. ka.)] there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco bhojanasālāyaṃ acittīkārakato there bhikkhū anupakhajja nisīdati, navepi bhikkhū āsanena paṭibāhati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti.


"无羡且无悭"中的"羡"是指渴爱。那种染着、耽染...乃至贪婪、贪欲、不善根。对于已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽此羡慕渴爱者，他被称为"无羡"。他不羡慕色、声、香、味、触、家族、群众、住处、利养、名声、称赞、安乐、衣服、饮食、住处、医药资具、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、所见闻觉知之法，不欲求、不喜好、不希望、不祈求。
"无悭"中有五种悭：住处悭、家族悭、利养悭、美名悭、法悭。凡如是悭吝、作悭吝、悭吝性、吝啬、贪婪、心的不舍—这称为悭。此外，蕴的悭也是悭，界的悭也是悭，处的悭也是悭，执着—这称为悭。对于已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽此悭者，他被称为"无悭"。
"不傲不可厌"中的"傲慢"有三种：身傲慢、语傲慢、心傲慢。什么是身傲慢？在此，某人在僧团中显示身傲慢，在大众中显示身傲慢，在食堂中显示身傲慢，在浴室中显示身傲慢，在浴场中显示身傲慢，进入民居时显示身傲慢，进入民居后显示身傲慢。
如何在僧团中显示身傲慢？在此，某人在僧团中不恭敬地碰撞长老比丘而站立，碰撞而坐，站在前面，坐在前面，坐在高座上，覆头而坐，站着说话，挥臂说话。如是在僧团中显示身傲慢。
如何在大众中显示身傲慢？在此，某人在大众中不恭敬地在未穿鞋的长老比丘经行时穿鞋经行，在低处经行时在高处经行，在地上经行时在经行处经行，碰撞而站立，碰撞而坐，站在前面，坐在前面，坐在高座上，覆头而坐，站着说话，挥臂说话。如是在大众中显示身傲慢。
如何在食堂中显示身傲慢？在此，某人在食堂中不恭敬地挤入长老比丘间而坐，排挤新比丘座位，碰撞而站立，碰撞而坐，站在前面，坐在前面，坐在高座上，覆头而坐，站着说话，挥臂说话。如是在食堂中显示身傲慢。;


Kathaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati , anāpucchampi anajjhiṭṭhopi kaṭṭhaṃ pakkhipati, dvārampi pidahati, bāhāvikkhepakopi bhaṇati. Evaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati [nahāyati (sī.)], puratopi nhāyati , uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, uparitopi uttarati. Evaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ pavisanto acittīkārakato there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkammāpi therānaṃ bhikkhūnaṃ purato purato gacchati. Evaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho, ‘‘na pavisa [pavisatha (sī.) evamaññesu padadvayesupi], bhante’’ti vuccamāno pavisati, ‘‘na tiṭṭha, bhante’’ti vuccamāno tiṭṭhati, ‘‘na nisīda, bhante’’ti vuccamāno nisīdati, anokāsampi pavisati, anokāsepi tiṭṭhati, anokāsepi nisīdati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca. Yattha kulitthiyo kuladhītaro kulasuṇhāyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati kumārakassapi siraṃ parāmasati. Evaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti – idaṃ kāyikaṃ pāgabbhiyaṃ dasseti.

Katamaṃ vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagatopi vācasikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi vācasikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi vācasikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Ārāmagatānaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho itthiṃ vā kumāriṃ vā evamāha – ‘‘itthaṃnāme itthaṃgotte kiṃ atthi? Yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi. Kiṃ pivissāma, kiṃ bhuñjissāma, kiṃ khādissāma? Kiṃ vā atthi, kiṃ vā me dassathā’’ti vippalapati, yā evarūpā vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ. Evaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti – idaṃ vācasikaṃ pāgabbhiyaṃ.


如何在浴室中显示身傲慢？在此，某人在浴室中不恭敬地碰撞长老比丘而站立，碰撞而坐，站在前面，坐在前面，坐在高座上，未经许可就添加柴火，关闭门，挥臂说话。如是在浴室中显示身傲慢。
如何在浴场中显示身傲慢？在此，某人在浴场中不恭敬地碰撞长老比丘而下水，在前面下水，碰撞而洗浴，在前面洗浴，在上面洗浴，碰撞而上岸，在前面上岸，在上面上岸。如是在浴场中显示身傲慢。
如何在进入民居时显示身傲慢？在此，某人进入民居时不恭敬地碰撞长老比丘而行走，在前面行走，绕开长老比丘而行走。如是在进入民居时显示身傲慢。
如何在进入民居后显示身傲慢？在此，某人进入民居后，被告知"尊者，请勿进入"却进入，被告知"尊者，请勿站立"却站立，被告知"尊者，请勿坐下"却坐下，进入不适当处，站在不适当处，坐在不适当处，凡是那些属于家族的内室、隐密和遮蔽处，那里有家中妇女、家中女儿、家中媳妇、家中少女坐着，他也突然进入，抚摸小孩的头。如是在进入民居后显示身傲慢。
什么是语傲慢？在此，某人在僧团中显示语傲慢，在大众中显示语傲慢，在进入民居后显示语傲慢。
如何在僧团中显示语傲慢？在此，某人在僧团中不恭敬地未经请求或未受邀请，对来到寺院的比丘说法，回答问题，诵读波罗提木叉，站着说话，挥臂说话。如是在僧团中显示语傲慢。
如何在大众中显示语傲慢？在此，某人在大众中不恭敬地未经请求或未受邀请，对来到寺院的比丘说法，回答问题，站着说话，挥臂说话。对来到寺院的比丘尼、优婆塞、优婆夷说法，回答问题，站着说话，挥臂说话。如是在大众中显示语傲慢。
如何在进入民居后显示语傲慢？在此，某人进入民居后对妇女或少女如是说："某名某姓者，有什么？有粥吗？有饭吗？有硬食吗？我们要喝什么？要吃什么？要咀嚼什么？有什么？或将给我什么？"而胡言乱语。这种话语、废话、胡言、乱语、絮叨。如是在进入民居后显示语傲慢—这就是语傲慢。


Katamaṃ cetasikaṃ pāgabbhiyaṃ? Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahākulā pabbajito samāno mahākulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na uḷārabhogakulā pabbajito samāno… na suttantiko samāno suttantikena saddhiṃ sadisaṃ attānaṃ dahati cittena, na vinayadharo samāno… na dhammakathiko samāno… na āraññiko samāno… na piṇḍapātiko samāno… na paṃsukūliko samāno… na tecīvariko samāno… na sapadānacāriko samāno… na khalupacchābhattiko samāno… na nesajjiko samāno… na yathāsanthatiko samāno… na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena…pe… na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena – idaṃ cetasikaṃ pāgabbhiyaṃ. Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti – appagabbho.

Ajegucchoti . Atthi puggalo jeguccho, atthi ajeguccho. Katamo ca puggalo jeguccho? Idhekacco puggalo dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upanāhī, makkhī hoti paḷāsī, issukī hoti maccharī, saṭho hoti māyāvī , thaddho hoti atimānī, pāpiccho hoti micchādiṭṭhi [micchādiṭṭhī (sī.)], sandiṭṭhiparāmāsī hoti ādānaggāhī duppaṭinissaggī – ayaṃ vuccati puggalo jeguccho.

Katamo ca puggalo ajeguccho? Idha bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupāyāsabahulo, bahumpi vutto samāno na abhisajjati na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī , na pāpiccho hoti na micchādiṭṭhi, asandiṭṭhiparāmāsī hoti anādānaggāhī suppaṭinissaggī – ayaṃ vuccati puggalo ajeguccho. Sabbe bālaputhujjanā jegucchā, puthujjanakalyāṇakaṃ upādāya aṭṭha ariyapuggalā ajegucchāti – appagabbho ajeguccho.

Pesuṇeyye ca no yutoti. Pesuññanti idhekacco pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā [bhedo (ka.)], bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ.


什么是心傲慢？在此，某人虽非从高贵家族出家，却在心中认为自己与从高贵家族出家者平等；虽非从大家族出家，却在心中认为自己与从大家族出家者平等；虽非从富裕家族出家，却在心中认为自己与从富裕家族出家者平等；虽非从豪门出家...虽非经师，却在心中认为自己与经师平等；虽非律师...虽非说法者...虽非林居者...虽非乞食者...虽非粪扫衣者...虽非三衣者...虽非次第乞食者...虽非过午不食者...虽非常坐不卧者...虽非随处卧者...虽非初禅证得者，却在心中认为自己与初禅证得者平等...乃至虽非非想非非想处定证得者，却在心中认为自己与非想非非想处定证得者平等—这是心傲慢。对于已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽这三种傲慢者，他被称为"不傲"。
"不可厌"中，有可厌之人，有不可厌之人。什么是可厌之人？在此，某人破戒、恶法、不净行为可疑、行为隐秘、非沙门而自称沙门、非梵行者而自称梵行者、内心腐败、充满欲望、如垃圾—这被称为可厌之人。或者，易怒多忧恼，稍受言语即生气、发怒、瞋恚、对抗，显露忿怒、瞋恨、不悦—这被称为可厌之人。或者，易怒且怀恨，覆恼且骄慢，嫉妒且悭吝，奸诈且虚伪，顽固且傲慢，恶欲且邪见，执着己见且固守难舍—这被称为可厌之人。
什么是不可厌之人？在此，比丘持戒，守护波罗提木叉律仪而住，具足行为和行处，对微细罪过见其怖畏，受持学处而学习—这被称为不可厌之人。或者，不易怒不多忧恼，即使多受言语也不生气、不发怒、不瞋恚、不对抗，不显露忿怒、瞋恨、不悦—这被称为不可厌之人。或者，不易怒且不怀恨，不覆恼且不骄慢，不嫉妒且不悭吝，不奸诈且不虚伪，不顽固且不傲慢，不恶欲且不邪见，不执着己见且不固守易舍—这被称为不可厌之人。除了贤善凡夫，所有愚凡夫都是可厌的，八种圣者是不可厌的。
"不与离间连"中的"离间"是指：在此，某人说离间语，从这里听到告诉那里以离间这些人，或从那里听到告诉这里以离间那些人。如是成为和合者的分裂者，或分裂者的支持者，喜好派系，乐于派系，欢喜派系，说制造派系的话—这称为离间。


Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā, bhedādhippāyena [bhedādhippāyo (bahūsu)] vā. Kathaṃ piyakamyatāya pesuññaṃ upasaṃharati? Imassa piyo bhavissāmi, manāpo bhavissāmi, vissāsiko bhavissāmi, abbhantariko bhavissāmi, suhadayo bhavissāmīti. Evaṃ piyakamyatāya pesuññaṃ upasaṃharati. Kathaṃ bhedādhippāyena pesuññaṃ upasaṃharati? ‘‘Kathaṃ ime nānā assu vinā assu vaggā assu dvedhā assu dvejjhā assu dve pakkhā assu bhijjeyyuṃ na samāgaccheyyuṃ dukkhaṃ na phāsu [aphāsuṃ (sī.)] vihareyyu’’nti. Evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Yassetaṃ pesuññaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so pesuññe no yuto na yutto na payutto na sammāyuttoti – pesuṇeyye ca no yuto.

Tenāha bhagavā –

‘‘Patilīno akuhako, apihālu amaccharī;

Appagabbho ajeguccho, pesuṇeyye ca no yuto’’ti.



此外，由两种原因而挑起离间：为了获得喜爱或为了意图分裂。如何为了获得喜爱而挑起离间？[想]"我将成为他所喜爱的，将成为他所喜欢的，将成为他所信赖的，将成为他的亲近者，将成为他的善友。"如是为了获得喜爱而挑起离间。如何为了意图分裂而挑起离间？[想]"这些人如何能分开、分离、成派系、分成两派、成为两部分、成为两群、分裂、不和合、住于苦恼不安？"如是为了意图分裂而挑起离间。对于已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽此离间者，他不与离间相应、不结合、不从事、不正确结合。如是为"不与离间连"。
世尊说：
"离欲不虚伪，无羡且无悭；
不傲不可厌，不与离间连。"

88.

Sātiyesu anassāvī, atimāne ca no yuto;

Saṇho ca paṭibhānavā, na saddho na virajjati.

Sātiyesu anassāvīti. Sātiyā vuccanti pañca kāmaguṇā. Kiṃkāraṇā sātiyā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañca kāmaguṇe icchanti sātiyanti patthayanti pihayanti abhijappanti, taṃkāraṇā sātiyā vuccanti pañca kāmaguṇā. Yesaṃ esā sātiyā taṇhā appahīnā tesaṃ cakkhuto rūpataṇhā savati āsavati [pasavati (syā.)] sandati pavattati, sotato saddataṇhā… ghānato gandhataṇhā… jivhāto rasataṇhā… kāyato phoṭṭhabbataṇhā… manato dhammataṇhā savati āsavati sandati pavattati. Yesaṃ esā sātiyā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā tesaṃ cakkhuto rūpataṇhā na savati nāsavati [na pasavati (syā.)] na sandati na pavattati , sotato saddataṇhā…pe… manato dhammataṇhā na savati nāsavati na sandati na pavattatīti – sātiyesu anassāvī.

Atimāne ca no yutoti. Katamo atimāno? Idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati atimāno. Yasseso atimāno pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so atimāne ca no yuto na yutto nappayutto na sammāyuttoti – atimāne ca no yuto.

Saṇho ca paṭibhānavāti. Saṇhoti saṇhena kāyakammena samannāgatoti saṇho, saṇhena vacīkammena… saṇhena manokammena samannāgatoti saṇho, saṇhehi satipaṭṭhānehi samannāgatoti saṇho, saṇhehi sammappadhānehi… saṇhehi iddhipādehi… saṇhehi indriyehi… saṇhehi balehi… saṇhehi bojjhaṅgehi samannāgatoti saṇho, saṇhena ariyena aṭṭhaṅgikena maggena samannāgatoti – saṇho.

Paṭibhānavāti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa pakatiyā pariyāpuṭaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, tassa pariyattiṃ nissāya paṭibhāyati – ayaṃ pariyattipaṭibhānavā. Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitā [paripucchitaṃ (sī.), paripucchako (syā.)] hoti attatthe ca ñāyatthe ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca, tassa taṃ paripucchaṃ nissāya paṭibhāyati – ayaṃ paripucchāpaṭibhānavā. Katamo adhigamapaṭibhānavā? Idhekaccassa adhigatā honti cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo, tassa attho ñāto dhammo ñāto nirutti ñātā, atthe ñāte attho paṭibhāyati , dhamme ñāte dhammo paṭibhāyati, niruttiyā ñātāya nirutti paṭibhāyati; imesu tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Imāya paṭibhānapaṭisambhidāya upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – saṇho ca paṭibhānavā.


88.
于乐不流溢，不与过慢连；
柔和具辩才，不信不离染。
"于乐不流溢"中的"乐"是指五种欲。为什么五种欲称为乐？因为大多数天人和人类都希求、乐求、渴望、向往、贪求五种欲，所以五种欲称为乐。对于未断除此乐爱者，从眼流出、漏出、渗出、流转色爱，从耳流出声爱...从鼻流出香爱...从舌流出味爱...从身流出触爱...从意流出法爱，流出、漏出、渗出、流转。对于已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽此乐爱者，从眼不流出、不漏出、不渗出、不流转色爱，从耳声爱...乃至从意不流出、不漏出、不渗出、不流转法爱。如是为"于乐不流溢"。
"不与过慢连"中，什么是过慢？在此，某人因出身或姓氏...乃至因某事而轻视他人。凡如是慢、自负、傲慢、高举、举起、骄傲、执着、心的傲慢欲—这称为过慢。对于已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽此过慢者，他不与过慢相应、不结合、不从事、不正确结合。如是为"不与过慢连"。
"柔和具辩才"中的"柔和"是指：具足柔和身业故柔和，具足柔和语业...具足柔和意业故柔和，具足柔和念住故柔和，具足柔和正勤...柔和神足...柔和根...柔和力...柔和觉支故柔和，具足柔和八支圣道故柔和。
"具辩才"中有三种具辩才：学习具辩才、询问具辩才、证悟具辩才。什么是学习具辩才？在此，某人本性已学习：经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广，依此学习而有辩才—这是学习具辩才。什么是询问具辩才？在此，某人询问自义、理义、相、因、处非处，依此询问而有辩才—这是询问具辩才。什么是证悟具辩才？在此，某人已证得四念住、四正勤、四神足、五根、五力、七觉支、八支圣道、四圣道、四沙门果、四无碍解、六神通，已知义、已知法、已知词，于已知义而义辩才，于已知法而法辩才，于已知词而词辩才；于此三智的智慧是辩才无碍解。具备、完备、达到、完全达到、获得、完全获得、具足此辩才无碍解者，他被称为具辩才。对于无学习、无询问、无证悟者，他有什么辩才？如是为"柔和具辩才"。


Na saddho na virajjatīti. Na saddhoti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā. ‘‘Sabbe saṅkhārā aniccā’’ti sāmaṃ sayaṃ abhiññātaṃ…pe… ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti… ‘‘avijjāpaccayā saṅkhārā’’ti…pe… ‘‘jātipaccayā jarāmaraṇa’’nti… ‘‘avijjānirodhā saṅkhāranirodho’’ti…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti… ‘‘idaṃ dukkha’’nti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti… ‘‘ime āsavā’’ti…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti… ‘‘ime dhammā abhiññeyyā’’ti…pe… ‘‘ime dhammā sacchikātabbā’’ti sāmaṃ sayaṃ abhiññātaṃ…pe… channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca sāmaṃ sayaṃ abhiññātaṃ…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā [brahmuno vā…pe… (sī. ka.)].

Vuttañhetaṃ bhagavatā – ‘‘saddahasi tvaṃ, sāriputta, saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ; vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna’’nti?

‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesaṃ nūnetaṃ, bhante , aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Mayhañca kho, etaṃ bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhohaṃ tattha nibbicikiccho. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna’’nti.

‘‘Sādhu sādhu, sāriputta! Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānanti.

‘‘Assaddho akataññū ca, sandhicchedo ca yo naro;

Hatāvakāso vantāso, sa ve uttamaporiso’’ti.


"不信不离染"中的"不信"是指：对于自己亲证、自知、亲见的法不信任任何其他沙门、婆罗门、天、魔、梵天。对于"一切行无常"自己亲证...乃至"一切行是苦"..."一切法无我"..."缘无明有行"...乃至"缘生有老死"..."无明灭则行灭"...乃至"生灭则老死灭"..."此是苦"...乃至"此是趣向苦灭之道"..."此是漏"...乃至"此是趣向漏灭之道"..."此法应证知"...乃至"此法应现证"自己亲证...乃至六触处的生起、消失、味、患、离，五取蕴的生起...乃至四大的生起、消失、味、患、离自己亲证...乃至"凡是生起法都是灭法"自己亲证、亲见的法不信任任何其他沙门、婆罗门、天、魔、梵天。
因为世尊曾这样说："舍利弗，你相信信根修习、多修能导向不死、趣向不死、以不死为终点；精进根...念根...定根...慧根修习、多修能导向不死、趣向不死、以不死为终点吗？"
"大德，我不是因信仰世尊而接受信根...精进根...念根...定根...慧根修习、多修能导向不死、趣向不死、以不死为终点。大德，对于那些不知、不见、不了解、不证悟、不以慧触及此的人们，他们会因信仰他人而接受信根修习、多修能导向不死、趣向不死、以不死为终点；精进根...念根...定根...慧根修习、多修能导向不死、趣向不死、以不死为终点。但是，大德，对于那些已知、已见、已了解、已证悟、已以慧触及此的人们，他们对此无疑无惑。信根...精进根...念根...定根...慧根修习、多修能导向不死、趣向不死、以不死为终点。大德，我已知、已见、已了解、已证悟、已以慧触及此，我对此无疑无惑。信根...精进根...念根...定根...慧根修习、多修能导向不死、趣向不死、以不死为终点。"
"善


Na saddho na virajjatīti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekkhā virajjanti. Arahā neva rajjati no virajjati, viratto so khayā rāgassa vītarāgattā khayā dosassa vītadosattā, khayā mohassa vītamohattā. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – na saddho na virajjati.

Tenāha bhagavā –

‘‘Sātiyesu anassāvī, atimāne ca no yuto;

Saṇho ca paṭibhānavā, na saddho na virajjatī’’ti.



"不信不离染"中，一切愚凡夫都染着，除了贤善凡夫，七有学离染。阿罗汉既不染着也不离染，他因贪尽而离贪，因瞋尽而离瞋，因痴尽而离痴。他已住于[解脱]，已完成修行...乃至对他来说没有生死轮回的再有。如是为"不信不离染"。
世尊说：
"于乐不流溢，不与过慢连；
柔和具辩才，不信不离染


89.

Lābhakamyā na sikkhati, alābhe ca na kuppati;

Aviruddho ca taṇhāya, rasesu[rase ca (sī. syā.)]nānugijjhati.

Lābhakamyā na sikkhati, alābhe ca na kuppatīti. Kathaṃ lābhakamyā sikkhati? Idha, bhikkhave, bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā suttantiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento suttantaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati.

Atha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā vinayadharo…pe… dhammakathiko… ābhidhammiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento abhidhammaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati.

Atha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā āraññiko… piṇḍapātiko… paṃsukūliko… tecīvariko… sapadānacāriko… khalupacchābhattiko… nesajjiko… yathāsanthatiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento āraññiko hoti…pe… yathāsanthatiko hoti. Evampi lābhakamyā sikkhati.

Kathaṃ na lābhakamyā sikkhati? Idha bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva attadamatthāya attasamatthāya attaparinibbāpanatthāya suttantaṃ pariyāpuṇāti, vinayaṃ pariyāpuṇāti, abhidhammaṃ pariyāpuṇāti. Evampi na lābhakamyā sikkhati.

Atha vā bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva appicchaññeva [appicchaṃyeva (sī.)] nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva [idamatthikataññeva (sī.)] nissāya āraññiko hoti, piṇḍapātiko hoti, paṃsukūliko hoti, tecīvariko hoti , sapadānacāriko hoti, khalupacchābhattiko hoti, nesajjiko hoti, yathāsanthatiko hoti. Evampi na lābhakamyā sikkhatīti – lābhakamyā na sikkhati.


89.
不为利而学，无利不生嗔；
不与贪相违，于味不贪着。
如何为了利养而学？在此，诸比丘，比丘见到另一比丘获得衣服、饮食、住处、病者所需药品等资具。他这样想："这位尊者因何而获得衣服、饮食、住处、病者所需药品等资具？"他想："这位尊者是经师，所以他获得衣服、饮食、住处、病者所需药品等资具。"他因利养、缘利养、为利养、为获得利养、为成熟利养而学习经典。如是为了利养而学。
或者比丘见到另一比丘获得


Alābheca na kuppatīti. Kathaṃ alābhe kuppati? Idhekacco ‘‘kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhī’’ti kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe kuppati.

Kathaṃ alābhe na kuppati? Idha bhikkhu ‘‘kulaṃ vā na labhāmi gaṇaṃ vā na labhāmi…pe… appaññātomhī’’ti na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe na kuppatīti – lābhakamyā na sikkhati alābhe ca na kuppati.

Aviruddhoca taṇhāya, rasesu nānugijjhatīti. Viruddhoti yo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho, caṇḍikkaṃ, asuropo, anattamanatā cittassa – ayaṃ vuccati virodho. Yasseso virodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati aviruddho. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Rasoti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ [lapilaṃ (sī.), lambilaṃ (syā.), labilaṃ (ka.), āyatanavibhaṅge] kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā. Te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti; madhuraṃ labhitvā amadhuraṃ pariyesanti, amadhuraṃ labhitvā madhuraṃ pariyesanti; tittakaṃ labhitvā atittakaṃ pariyesanti, atittakaṃ labhitvā tittakaṃ pariyesanti; kaṭukaṃ labhitvā akaṭukaṃ pariyesanti, akaṭukaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; lambikaṃ labhitvā kasāvaṃ pariyesanti , kasāvaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhitvā tena tena na santussanti aparāparaṃ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Yassesā rasataṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’ti.


如何在无利时生嗔？在此，某人因"我得不到家族，得不到团体，得不到住处，得不到利养，得不到名誉，得不到赞叹，得不到安乐，得不到衣服，得不到饮食，得不到住处，得不到病者所需药品，得不到病人护理，我无名声"而生气、瞋恚、对抗，显露忿怒、瞋恨、不悦。如是在无利时生嗔。
如何在无利时不生嗔？在此，比丘因"我得不到家族，得不到团体...乃至我无名声"而不生气、不瞋恚、不对抗，不显露忿怒、瞋恨、不悦。如是在无利时不生嗔。这就是"不为利而学，无利不生嗔"。
"不与贪相违，于味不贪着"中，"相违"指心的恼害、敌意、反感、抵抗、忿怒、大忿怒、极忿怒、瞋、大瞋、极瞋、心的恶意、意的瞋恨、忿怒、忿怒性、瞋恨、瞋恨性、恶意、起恶意、恶意性、抵抗、反抵抗、暴戾、不满、心的不悦—这称为相违。对于已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽此相违者，他被称为不相违。"贪"指色贪、声贪、香贪、味贪、触贪、法贪。"味"指根味、茎味、皮味、叶味、花味、果味，酸、甜、苦、辣、咸、碱性、涩、浓、淡、冷、热。有一些沙门婆罗门贪着味。他们以舌尖寻求美味而游行，得到酸味后寻求无酸味，得到无酸味后寻求酸味；得到甜味后寻求无甜味，得到无甜味后寻求甜味；得到苦味后寻求无苦味，得到无苦味后寻求苦味；得到辣味后寻求无辣味，得到无辣味后寻求辣味；得到咸味后寻求无咸味，得到无咸味后寻求咸味；得到碱性味后寻求无碱性味，得到无碱性味后寻求碱性味；得到涩味后寻求浓味，得到浓味后寻求涩味；得到美味后寻求无美味，得到无美味后寻求美味；得到冷味后寻求热味，得到热味后寻求冷味。他们得到任何味后都不满足，继续寻求其他味，对可意的味着迷、贪着、痴迷、执着、黏着、缠缚。对于已断除、已根绝、已止息、已平复、已不再生起、已被智慧之火烧尽此味贪者，他如理思维而受用食物："不为嬉戏，不为骄慢，不为装饰，不为庄严，仅为此身住立存续，为止息伤害，为资助梵行。如是我将除去旧受，不生新受，我将得以生存，无过且安住。"


Yathā vanaṃ ālimpeyya yāvadeva ropanatthāya, yathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā pana puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya…pe… phāsuvihāro cā’’ti. Rasataṇhaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – aviruddho ca taṇhāya rasesu nānugijjhati.

Tenāha bhagavā –

‘‘Lābhakamyā na sikkhati, alābhe ca na kuppati;

Aviruddho ca taṇhāya, rasesu nānugijjhatī’’ti.



如同涂油于车轴仅为了运载重物，如同吃子肉仅为了渡过荒野；如是比丘如理思维而受用食物："不为嬉戏...乃至安住。"他舍断味贪、除去、令其消失、令其不存在，他已离、已离开、已背离、已出离、已解脱、已解放味贪，以无拘束之心而住。如是为"不与贪相违，于味不贪着"。
世尊说：
"不为利而学，无利不生嗔；
不与贪相违，于味不贪着。";


90.

Upekkhako sadā sato, na loke maññate samaṃ;

Na visesī na nīceyyo, tassa no santi ussadā.

Upekkhako sadā satoti. Upekkhakoti chaḷaṅgupekkhāya samannāgato. Cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Cakkhunā rūpaṃ disvā manāpaṃ nābhigijjhati nābhihaṃsati [nābhihasati (sī. syā.)] na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto [appatiṭṭhīna citto (syā.), appatiṭṭhanacitto (ka.)] alīnamanaso [ādinamanaso (syā.)] abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

Cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

Cakkhunā rūpaṃ disvā rajanīye na rajjati, dussanīye [dosanīye (bahūsu)] na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya rajanīye na rajjati dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Diṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. Diṭṭhe anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. Sute… mute… viññāte anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati.

Saṃvijjati arahato cakkhu, passati arahā cakkhunā rūpaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato sotaṃ, suṇāti arahā sotena saddaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato ghānaṃ, ghāyati arahā ghānena gandhaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato jivhā, sāyati arahā jivhāya rasaṃ…pe… saṃvijjati arahato kāyo, phusati arahā kāyena phoṭṭhabbaṃ…pe… saṃvijjati arahato mano, vijānāti arahā manasā dhammaṃ. Chandarāgo arahato natthi suvimuttacitto arahā.


90.
常住舍与念，不思世间等；
非胜非下劣，彼无有增盛。
"常住舍与念"中的"住舍"是指具足六支舍。以眼见色时既不欢喜也不忧恼，住于舍、念与正知。以耳闻声...乃至以意知法时既不欢喜也不忧恼，住于舍、念与正知。以眼见可意之色时不贪着、不欢喜、不生起贪欲，他的身体保持稳定，心保持稳定，内在善住、善解脱。以眼见不可意之色时不沮丧、心不低落、意不萎缩、心无瞋恨，他的身体保持稳定，心保持稳定，内在善住、善解脱。以耳闻声...以鼻嗅香...以舌尝味...以身触触...以意知可意之法时不贪着、不欢喜、不生起贪欲，他的身体保持稳定，心保持稳定，内在善住、善解脱。以意知不可意之法时不沮丧、心不低落、意不萎缩、心无瞋恨，他的身体保持稳定，心保持稳定，内在善住、善解脱。
以眼见可意不可意之色时，他的身体保持稳定，心保持稳定，内在善住、善解脱。以耳闻声...乃至以意知可意不可意之法时，他的身体保持稳定，心保持稳定，内在善住、善解脱。
以眼见色时，对


Cakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ arahato dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ…pe… ghānaṃ gandhārāmaṃ… jivhā rasārāmā rasaratā rasasammuditā, sā arahato dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo…pe… mano dhammārāmo dhammarato dhammasammudito, so arahato danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti.

‘‘Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

‘‘Varamassatarā dantā, ājānīyā ca [ājāniyāva (syā.)] sindhavā;

Kuñjarā ca mahānāgā, attadanto tato varaṃ.

‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

Yathāttanā sudantena, danto dantena gacchati.

‘‘Vidhāsu na vikampanti, vippamuttā punabbhavā;

Dantabhūmimanuppattā, te loke vijitāvino.

‘‘Yassindriyāni bhāvitāni [vibhāvitāni (sī.)], ajjhattaṃ bahiddhā ca [ajjhattabahiddhā ca (sī.), ajjhattañca bahiddhā ca (syā. ka.) su. ni. 521] sabbaloke;

Nibbijjha imaṃ [nibbijjhimaṃ (syā.), nibbijja imaṃ (ka.)] parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto’’ti.

Upekkhako sadāti. Sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – upekkhako sadā sato.

Na loke maññate samanti. ‘‘Sadisohamasmī’’ti mānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na loke maññate samaṃ.

Na visesī na nīceyyoti. ‘‘Seyyohamasmī’’ti atimānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā . ‘‘Hīnohamasmī’’ti omānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na visesī na nīceyyo.

Tassa no santi ussadāti. Tassāti arahato khīṇāsavassa. Ussadāti sattussadā – rāgussado dosussado mohussado mānussado diṭṭhussado kilesussado kammussado. Tassime ussadā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi ussadā.

Tenāha bhagavā –

‘‘Upekkhako sadā sato, na loke maññate samaṃ;

Na visesī na nīceyyo, tassa no santi ussadā’’ti.



眼贪爱色、乐于色、喜于色，阿罗汉的眼已调伏、守护、保护、防护，为防护它而说法。耳贪爱声...乃至鼻贪爱香...舌贪爱味、乐于味、喜于味，阿罗汉的舌已调伏、守护、保护、防护，为防护它而说法。身贪爱触...乃至意贪爱法、乐于法、喜于法，阿罗汉的意已调伏、守护、保护、防护，为防护它而说法。
"调伏者入众会，调伏者登王座；
人中最胜调伏者，能忍他人恶语。
驯良骡与良种马，大象中的巨象；
自调伏者更胜彼，实为最上调伏。
非彼等乘能到达，未至之处涅槃；
如自善调伏之人，以调伏达调伏。
诸界中不动摇，解脱再有轮回；
已达调伏之地，彼等世间胜利。
诸根内外已修，于一切世界中；
洞察此世他世，待时具足调伏。"
"常住舍"是指常时、一切时、永时、恒时...乃至最后命终时。"念"是由四种原因而具念：修习身随观念住而具念，于受...于心...于法修习法随观念住而具念...乃至他被称为具念。如是为"常住舍与念"。
"不思世间等"是指不因出身、种姓...乃至任何事而生起"我与他相等"的慢。
"非胜非下劣"是指不因出身、种姓...乃至任何事而生起"我胜过他"的增上慢。不因出身、种姓...乃至任何事而生起"我不如他"的卑下慢。
"彼无有增盛"中的"彼"是指漏尽的阿罗汉。"增盛"指七种增盛：贪增盛、瞋增盛、痴增盛、慢增盛、见增盛、烦恼增盛、业增盛。对他来说这些增盛不存在、不有、不存在、不可得，已断、已根除、已止息、已平复、已不能生起、已被智火烧尽。
所以世尊说：
"常住舍与念，不思世间等；
非胜非下劣，彼无有增盛。"

91.

Yassanissayatā[nissayanā (ka.)]natthi, ñatvā dhammaṃ anissito;

Bhavāya vibhavāya vā, taṇhā yassa na vijjati.

Yassanissayatā natthīti. Yassāti arahato khīṇāsavassa. Nissayāti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo . Tassa taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā nissayatā yassa natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yassa nissayatā natthi.

Ñatvādhammaṃ anissitoti. Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Anissitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito, sotaṃ anissito, ghānaṃ anissito, jivhaṃ anissito, kāyaṃ anissito, manaṃ anissito, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – ñatvā dhammaṃ anissito.

Bhavāya vibhavāya vā, taṇhā yassa na vijjatīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Yassāti arahato khīṇāsavassa. Bhavāyāti bhavadiṭṭhiyā, vibhavāyāti vibhavadiṭṭhiyā; bhavāyāti sassatadiṭṭhiyā, vibhavāyāti ucchedadiṭṭhiyā; bhavāyāti punappunabhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā . Taṇhā yassa natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – bhavāya vibhavāya vā taṇhā yassa na vijjati.

Tenāha bhagavā –

‘‘Yassa nissayatā natthi, ñatvā dhammaṃ anissito;

Bhavāya vibhavāya vā, taṇhā yassa na vijjatī’’ti.



91.
无所依止者，知法不依止；
于有与非有，彼无有渴爱。
"无所依止者"中的"彼"指漏尽的阿罗汉。"依止"有两种：渴爱依止和见依止...乃至这是渴爱依止...乃至这是见依止。他的渴爱依止已断，见依止已舍离；因渴爱依止已断、见依止已舍离，所以他无依止、不存在、不出现、不可得，已断、已根除、已止息、已平复、已不能生起、已被智火烧尽。如是为"无所依止者"。
"知法不依止"中"知"是指已知、已了知、已权衡、已判断、已明了、已明白，"一切行无常"已知、已了知、已权衡、已判断、已明了、已明白，"一切行是苦"..."一切法无我"...乃至"凡是生起法，一切皆是灭法"已知、已了知、已权衡、已判断、已明了、已明白。"不依止"有两种依止：渴爱依止和见依止...乃至这是渴爱依止...乃至这是见依止。舍断渴爱依止、摒弃见依止后，不依止眼、不依止耳、不依止鼻、不依止舌、不依止身、不依止意，不依止色、声、香、味、触、家族、团体、住处...乃至对所见所闻所觉所知之法不依止、不执着、不接近、不执取、不信受，已出离、已解脱、已解放、已离缚，以无拘束之心而住。如是为"知法不依止"。
"于有与非有，彼无有渴爱"中，"渴爱"指色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱。"彼"指漏尽的阿罗汉。"于有"指有见；"于非有"指非有见；"于有"指常见；"于非有"指断见；"于有"指一再有、一再趣处、一再投生、一再结生、一再生起自体。渴爱对他不存在、不有、不出现、不可得，已断、已根除、已止息、已平复、已不能生起、已被智火烧尽。如是为"于有与非有，彼无有渴爱"。
所以世尊说：
"无所依止者，知法不依止；
于有与非有，彼无有渴爱。"

92.

Taṃbrūmi upasantoti, kāmesu anapekkhinaṃ;

Ganthā tassa na vijjanti, atarī so visattikaṃ.

Taṃ brūmi upasantoti. Upasanto vūpasanto nibbuto paṭipassaddhoti. Taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpayāmi taṃ voharāmīti – taṃ brūmi upasantoti.

Kāmesu anapekkhinanti. 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 anapekkhino vītakāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, kāmesu vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – kāmesu anapekkhinaṃ.

Ganthātassa na vijjantīti. Ganthāti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho, paravādesu āghāto appaccayo byāpādo kāyagantho, attano sīlaṃ vā vataṃ vā sīlabbataṃ vā parāmāso sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṃsaccābhiniveso kāyagantho. Tassāti arahato khīṇāsavassa. Ganthā tassa na vijjantīti. Ganthā tassa natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – ganthā tassa na vijjanti.

Atarī so visattikanti. Visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā ? Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe… sadde… gandhe… rase… phoṭṭhabbe… kule… gaṇe… āvāse…pe… diṭṭhasutamutaviññātabbesu dhammesu visataṃ vitthatāti visattikā. Atarī so visattikanti. So imaṃ visattikaṃ taṇhaṃ atari uttari patari samatikkami vītivattīti – atarī so visattikaṃ.

Tenāha bhagavā –

‘‘Taṃ brūmi upasantoti, kāmesu anapekkhinaṃ;

Ganthā tassa na vijjanti, atarī so visattika’’nti.



92.
我说彼寂静，于欲无期待；
彼无诸系缚，已度著网者。
"我说彼寂静"中，寂静、完全寂静、寂灭、平息。我说彼、我述彼、我言彼、我明彼、我表彼。如是为"我说彼寂静"。
"于欲无期待"中，"欲"总括而言有二种欲：事欲和烦恼欲...乃至这些称为事欲...乃至这些称为烦恼欲。遍知事欲，断除、舍弃、除去、令消失、令不存在烦恼欲后，于诸欲无期待、离欲、舍欲、吐欲、脱欲、断欲、舍离欲，于诸欲离贪、离去贪、舍贪、吐贪、脱贪、断贪、舍离贪，无饥渴、寂灭、清凉，以成为梵的自己而住。如是为"于欲无期待"。
"彼无诸系缚"中，"系缚"有四种：贪欲身系、瞋恚身系、戒禁取身系、此实执取身系。对自己见解的贪著是贪欲身系，对他人说法的恼害不悦是瞋恚身系，执取自己的戒或禁戒或戒禁是戒禁取身系，自己的见解是此实执取身系。"彼"指漏尽的阿罗汉。"彼无诸系缚"是指对他系缚不存在、不有、不出现、不可得，已断、已根除、已止息、已平复、已不能生起、已被智火烧尽。如是为"彼无诸系缚"。
"已度著网者"中，"著网"指渴爱。即贪、染著...乃至贪婪、不善根。"著网"为何义？"遍著"是著网，"广大"是著网，"遍布"是著网，"不平等"是著网，"粘著"是著网，"牵引"是著网，"欺诳"是著网，"根本"是著网，"果实"是著网，"受用"是著网，或者那渴爱于色、声、香、味、触、家族、团体、住处...乃至所见所闻所觉所知之法中遍著广大，故称著网。"已度著网者"是指他已超越、越过、度过、超胜此著网渴爱。如是为"已度著网者"。
所以世尊说：
"我说彼寂静，于欲无期待；
彼无诸系缚，已度著网者。"

93.

Na tassa puttā pasavo, khettaṃ vatthuñca vijjati;

Attā vāpi nirattā vā, na tasmiṃ upalabbhati.

Na tassa puttā pasavo, khettaṃ vatthuñca vijjatīti. Nāti paṭikkhepo. Tassāti arahato khīṇāsavassa. Puttāti cattāro puttā – attajo putto, khettajo putto, dinnako putto , antevāsiko putto. Pasavoti. Ajeḷakā kukkuṭasūkarā hatthigāvāssavaḷavā. Khettanti sālikhettaṃ vīhikhettaṃ muggakhettaṃ māsakhettaṃ yavakhettaṃ godhumakhettaṃ tilakhettaṃ. Vatthunti gharavatthuṃ koṭṭhavatthuṃ purevatthuṃ pacchāvatthuṃ ārāmavatthuṃ vihāravatthuṃ. Na tassa puttā pasavo, khettaṃ vatthuñca vijjatīti. Tassa puttapariggaho vā pasupariggaho vā khettapariggaho vā vatthupariggaho vā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – na tassa puttā pasavo, khettaṃ vatthuñca vijjati.

Attā vāpi nirattā vā, na tasmiṃ upalabbhatīti. Attāti attadiṭṭhi, nirattāti ucchedadiṭṭhi; attāti gahitaṃ natthi, nirattāti muñcitabbaṃ natthi. Yassa natthi gahitaṃ tassa natthi muñcitabbaṃ. Yassa natthi muñcitabbaṃ tassa natthi gahitaṃ. Gāhamuñcanasamatikkanto arahā vuddhiparihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – attā vāpi nirattā vā, na tasmiṃ upalabbhati.

Tenāha bhagavā –

‘‘Na tassa puttā pasavo, khettaṃ vatthuñca vijjati;

Attā vāpi nirattā vā, na tasmiṃ upalabbhatī’’ti.



93.
无有子与畜，田地及宅地；
有我或无我，于彼不可得。
"无有子与畜，田地及宅地"中，"无"是否定。"彼"指漏尽的阿罗汉。"子"有四种：亲生子、田生子、赠予子、弟子。"畜"指羊和山羊、鸡和猪、象、牛、马、骡。"田"指稻田、谷田、绿豆田、豆田、大麦田、小麦田、芝麻田。"宅地"指房屋地、仓库地、前院地、后院地、园林地、寺院地。"无有子与畜，田地及宅地"是指他无子的执取、畜的执取、田的执取、宅地的执取，不存在、不有、不出现、不可得，已断、已根除、已止息、已平复、已不能生起、已被智火烧尽。如是为"无有子与畜，田地及宅地"。
"有我或无我，于彼不可得"中，"有我"指我见，"无我"指断见；"有我"是无所执取，"无我"是无所舍离。对无所执取者即无所舍离，对无所舍离者即无所执取。阿罗汉已超越执取和舍离，已超越增长和减损。他已住出，已行道...乃至对他无有生死轮回再有。如是为"有我或无我，于彼不可得"。
所以世尊说：
"无有子与畜，田地及宅地；
有我或无我，于彼不可得。"

94.

Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;

Taṃ tassa apurakkhataṃ, tasmā vādesu nejati.

Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇāti. Puthujjanāti puthu kilese janentīti puthujjanā , puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti [mukhullokakāti (sī.)] puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappentīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti – puthujjanā. Samaṇāti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Brāhmaṇāti ye keci bhovādikā. Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇāti . Puthujjanā yena taṃ rāgena vadeyyuṃ, yena dosena vadeyyuṃ, yena mohena vadeyyuṃ, yena mānena vadeyyuṃ, yāya diṭṭhiyā vadeyyuṃ, yena uddhaccena vadeyyuṃ, yāya vicikicchāya vadeyyuṃ, yehi anusayehi vadeyyuṃ, rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā [gatiyo (syā.)] yena taṃ vadeyyuṃ – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena naṃ vadeyyuṃ katheyyuṃ bhaṇeyyuṃ dīpayeyyuṃ vohareyyunti – yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā.

Taṃ tassa apurakkhatanti. Tassāti arahato khīṇāsavassa. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho; taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā na diṭṭhiyā vā parivārito caratīti – taṃ tassa apurakkhataṃ.

Tasmā vādesu nejatīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā vādesu upavādesu nindāya garahāya akittiyā avaṇṇahārikāya nejati na iñjati na calati na vedhati nappavedhati na sampavedhatīti – tasmā vādesu nejati.

Tenāha bhagavā –

‘‘Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;

Taṃ tassa apurakkhataṃ, tasmā vādesu nejatī’’ti.



94.
凡夫与沙门，婆罗门所说；
于彼不前导，故于诤不动。
"凡夫与沙门，婆罗门所说"中，"凡夫"因生起众多烦恼故为凡夫，因未断身见故为凡夫，因仰望众多师故为凡夫，因未出离一切趣故为凡夫，因造作众多行故为凡夫，因为众多暴流所漂故为凡夫，因为众多热恼所烧故为凡夫，因为众多热苦所烧故为凡夫，因在五欲功德中贪著、贪求、贪迷、耽溺、执著、粘着、系缚故为凡夫，因为五盖所覆、遮蔽、遮掩、隐藏、包裹、关闭故为凡夫。"沙门"指在此[教]外出家而入沙门法者。"婆罗门"指称呼他人为"尊者"者。"凡夫与沙门，婆罗门所说"是指凡夫以贪说他，以瞋说他，以痴说他，以慢说他，以见说他，以掉举说他，以疑说他，以随眠说他，说他是"贪者"或"瞋者"或"痴者"或"缚著者"或"执取者"或"散乱者"或"未决定者"或"刚强者"，那些行已断；因诸行已断，以趣处说他为"地狱者"或"畜生者"或"饿鬼者"或"人"或"天"或"有色者"或"无色者"或"有想者"或"无想者"或"非想非非想者"，无有因、无有缘、无有因由可说他、述他、言他、明他、表他。如是为"凡夫与沙门，婆罗门所说"。
"于彼不前导"中，"彼"指漏尽的阿罗汉。"前导"有二种：渴爱前导和见前导...乃至这是渴爱前导...乃至这是见前导。他的渴爱前导已断，见前导已舍离；因渴爱前导已断，见前导已舍离，不以渴爱或见为前而行，不以渴爱为旗、渴爱为帜、渴爱为主，不以见为旗、见为帜、见为主，不为渴爱或见所围绕而行。如是为"于彼不前导"。
"故于诤不动"中，"故"是因此、因此故、因此因、因此缘、因此由，于诽谤、非难、诽谤、辱骂、不称誉、不名誉中不动、不摇、不震、不战、不颤。如是为"故于诤不动"。
所以世尊说：
"凡夫与沙门，婆罗门所说；
于彼不前导，故于诤不动。"

95.

Vītagedho amaccharī, na ussesu vadate muni;

Na samesu na omesu, kappaṃ neti akappiyo.

Vītagedho amaccharīti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati vītagedho. So rūpe agiddho…pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosito, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho nicchāto…pe… brahmabhūtena attanā viharatīti – vītagedho. Amaccharīti macchariyanti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ…pe… gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – vītagedho amaccharī.

Na ussesu vadate muni, na samesu na omesūti. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ‘‘Seyyohamasmī’’ti vā, ‘‘sadisohamasmī’’ti vā, ‘‘hīnohamasmī’’ti vā na vadati na katheti na bhaṇati na dīpayati na voharatīti – na ussesu vadate muni, na samesu na omesu.

Kappaṃ neti akappiyoti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – kappaṃ neti. Akappiyoti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; tassa taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – kappaṃ neti akappiyo.

Tenāha bhagavā –

‘‘Vītagedho amaccharī, na ussesu vadate muni;

Na samesu na omesu, kappaṃ neti akappiyo’’ti.



95.
离贪无悭吝，牟尼不说胜；
不平亦不劣，无戏论离论。
"离贪无悭吝"中，"贪"指渴爱。即贪、染著...乃至贪婪、不善根。对他此贪已断、已根除、已止息、已平复、已不能生起、已被智火烧尽，他称为离贪。他于色不贪...乃至于所见所闻所觉所知之法不贪、不贪求、不贪迷、不执取，离贪、离去贪、舍贪、吐贪、脱贪、断贪、舍离贪、无饥渴...乃至以成为梵的自己而住。如是为"离贪"。"无悭吝"中，悭吝有五种：住处悭吝、家族悭吝、利养悭吝、称赞悭吝、法悭吝。凡如此...乃至执取，此称为悭吝。对他此悭吝已断、已根除、已止息、已平复、已不能生起、已被智火烧尽，他称为无悭吝。如是为"离贪无悭吝"。
"牟尼不说胜，不平亦不劣"中，"牟尼"，寂默称为智慧...乃至超越粘网者是牟尼。他不说、不述、不言、不明、不表"我胜"或"我等"或"我劣"。如是为"牟尼不说胜，不平亦不劣"。
"无戏论离论"中，"戏论"有二种：渴爱戏论和见戏论...乃至这是渴爱戏论...乃至这是见戏论。他的渴爱戏论已断，见戏论已舍离；因渴爱戏论已断，见戏论已舍离，不导向、不趋向、不到达、不执取、不取著、不信受渴爱戏论或见戏论。如是为"无戏论"。"离论"中，"戏论"有二种：渴爱戏论和见戏论...乃至这是渴爱戏论...乃至这是见戏论。他的渴爱戏论已断，见戏论已舍离；因渴爱戏论已断，见戏论已舍离，不造作、不生起、不产生、不现起、不出现渴爱戏论或见戏论。如是为"无戏论离论"。
所以世尊说：
"离贪无悭吝，牟尼不说胜；
不平亦不劣，无戏论离论。";

96.

Yassa loke sakaṃ natthi, asatā ca na socati;

Dhammesu ca na gacchati, sa ve santoti vuccati.

Yassaloke sakaṃ natthīti. Yassāti arahato khīṇāsavassa. Loke sakaṃ natthīti. Tassa mayhaṃ vā idaṃ paresaṃ vā idanti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi…pe… ñāṇagginā daḍḍhanti – yassa loke sakaṃ natthi. Asatā ca na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. Cakkhu me vipariṇatanti na socati. Sotaṃ me… ghānaṃ me… jivhā me… kāyo me… mano me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatāti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati.

Atha vā asantāya [asatāya (sī.), asātāya (syā.)] dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Cakkhurogena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati, sotarogena… ghānarogena… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlena… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya … vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena [bhagandalāya (sī. syā.)] … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… ḍaṃsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati.

Atha vā asante asaṃvijjamāne anupalabbhamāne [anupalabbhiyamāne (syā. ka.)] – ‘‘aho vata me taṃ natthi, siyā vata me taṃ, taṃ vatāhaṃ na ca labhāmī’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Dhammesuca na gacchatīti 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, na anusayavasena gacchati na ca vaggehi dhammehi yāyati nīyati vuyhati saṃharīyatīti – dhammesu ca na gacchati.

Sa ve santoti vuccatīti. So santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – sa ve santoti vuccati.


96.
世间无己物，无有而不忧；
不随诸法行，此实称寂静。
"世间无己物"中，"彼"指漏尽的阿罗汉。"世间无己物"是指无有任何色、受、想、行、识被执为"这是我的"或"这是他人的"，无有被执取、取著、信受、执著、信仰，不存在、不有...乃至被智火烧尽。如是为"世间无己物"。
"无有而不忧"是指不因变坏的事物而忧，不因已变坏的事物而忧。不因"我的眼变坏"而忧。不因"我的耳...鼻...舌...身...意...色...声...香...味...触...家族...团体...住处...利养...名声...称赞...乐...衣服...饮食...卧具...病者所需药具...母亲...父亲...兄弟...姐妹...儿子...女儿...朋友...大臣...亲属...血亲变坏"而忧、悲、悲叹、捶胸哭泣、陷于迷乱。如是为"无有而不忧"。
或者被不乐的苦受触及、侵袭、具足、俱生时不忧、不悲、不悲叹、不捶胸哭泣、不陷于迷乱。被眼病触及、侵袭、具足、俱生时不忧、不悲、不悲叹、不捶胸哭泣、不陷于迷乱，被耳病...鼻病...舌病...身病...头病...耳病...口病...牙病...咳嗽...哮喘...鼻炎...烧...热病...腹病...昏厥...痢疾...腹痛...霍乱...麻风...肿瘤...白癞...肺病...癫痫...疥...癣...疮...痒...皮疹...血病...胆病...糖尿病...肢节病...疱...痔瘘...胆汁所生病...痰所生病...风所生病...三合所生病...季节变化所生病...不规律养护所生病...暴力所生病...业报所生病...冷...热...饥...渴...虫咬蚊叮风吹日晒爬虫所触及、侵袭、具足、俱生时不忧、不悲、不悲叹、不捶胸哭泣、不陷于迷乱。如是为"无有而不忧"。
或者对不存在、不出现、不可得的"啊！那个我没有，啊！愿我有那个，啊！我不能得到那个"不忧、不悲、不悲叹、不捶胸哭泣、不陷于迷乱。如是为"无有而不忧"。"不随诸法行"是指不行贪欲道，不行瞋恚道，不行愚痴道，不行恐惧道，不随贪力而行，不随瞋力而行，不随痴力而行，不随慢力而行，不随见力而行，不随掉举力而行，不随疑力而行，不随随眠力而行，不被分裂法所带动、引导、漂流、牵引。如是为"不随诸法行"。
"此实称寂静"是指他被说、被称、被述、被言、被明、被表为寂静、安息、平息、寂灭、止息。如是为"此实称寂静"。
所以世尊说：
"世间无己物，无有而不忧；
不随诸法行，此实称寂静。"
Tenāha bhagavā –
''Yassa loke sakaṃ natthi, asatā ca na socati;
Dhammesu ca na gacchati, sa ve santoti vuccatī''ti.
;


Tenāha bhagavā –

‘‘Yassa loke sakaṃ natthi, asatā ca na socati;

Dhammesu ca na gacchati, sa ve santoti vuccatī’’ti.


所以世尊说：
"世间无己物，无有而不忧；
不随诸法行，此实称寂静。"



Purābhedasuttaniddeso dasamo.

破坏前经义释第十。


