13. Mahāviyūhasuttaniddeso

Atha mahāviyūhasuttaniddesaṃ vakkhati –

130.

Yekecime diṭṭhiparibbasānā, idameva saccanti ca vādayanti[saccanti pavādayanti (syā.)];

Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tattha.

Ye kecime diṭṭhiparibbasānāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Diṭṭhiparibbasānāti. Santeke samaṇabrāhmaṇā diṭṭhigatikā; te dvāsaṭṭhiyā diṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṃvasanti āvasanti parivasanti. Yathā agārikā vā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; evameva santeke…pe… parivasantīti – ye kecime diṭṭhiparibbasānā.

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

Sabbeva te nindamanvānayantīti. Sabbeva te samaṇabrāhmaṇā nindameva anventi, garahameva anventi, akittimeva anventi; sabbe ninditāyeva honti, garahitāyeva honti, akittitāyeva hontīti – sabbeva te nindamanvānayanti.

Atho pasaṃsampi labhanti tatthāti. Tattha sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā pasaṃsaṃ thomanaṃ kittiṃ vaṇṇahārikaṃ labhanti paṭilabhanti upagacchanti vindantīti – atho pasaṃsampi labhanti tattha.

Tenāha so nimmito –

‘‘Ye kecime diṭṭhiparibbasānā, idameva saccanti ca vādayanti;

Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tatthā’’ti.



13. 大庄严经解释
现在要解说大庄严经 -
130.
凡是这些执著于见解的人们，他们宣称"唯此是真实";
他们全都招致诽谤，但在其中也获得赞誉。
"凡是这些执著于见解的人们"，"凡是"意为全部、一切、完全、无余、无遗，这是表示包含一切之词。"执著于见解"，有些沙门、婆罗门是持有见解者；他们执取、领受、把握、触取、执著六十二种见解中的任何一种见解，依各自的见解而住、同住、居住、周住。如同在家人住在家中，有罪过者住于罪过中，有烦恼者住于烦恼中；同样地，有些人...（省略中间）...周住。这就是"凡是这些执著于见解的人们"。
"宣称唯此是真实"，他们说、谈、讲、阐明、表达"世界是常住，唯此是真实，其他是虚妄"。他们说、谈、讲、阐明、表达"世界是非常住...（中略）...如来死后既非存在亦非不存在，唯此是真实，其他是虚妄"。这就是"宣称唯此是真实"。
"他们全都招致诽谤"，所有这些沙门、婆罗门都招致诽谤，招致责难，招致不名誉；他们全都成为被诽谤者、被责难者、不名誉者。这就是"他们全都招致诽谤"。
"但在其中也获得赞誉"，在那里，他们依各自的见解、各自的信解、各自的爱好、各自的主张而获得、得到、达到、获取赞誉、称赞、名誉、称扬。这就是"但在其中也获得赞誉"。
因此彼所化者说：
"凡是这些执著于见解的人们，他们宣称'唯此是真实'；
他们全都招致诽谤，但在其中也获得赞誉。"

131.

Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;

Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmiṃ.

Appañhi etaṃ na alaṃ samāyāti. Appañhi etanti appakaṃ etaṃ, omakaṃ etaṃ, thokakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ etanti – appañhi etaṃ. Na alaṃ samāyāti nālaṃ rāgassa samāya, dosassa samāya, mohassa samāya , kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ … sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbānāya paṭinissaggāya paṭipassaddhiyāti – appañhi etaṃ na alaṃ samāya.

Duve vivādassa phalāni brūmīti. Diṭṭhikalahassa diṭṭhibhaṇḍanassa diṭṭhiviggahassa diṭṭhivivādassa diṭṭhimedhagassa dve phalāni honti – jayaparājayo hoti, lābhālābho hoti, yasāyaso hoti, nindāpasaṃso hoti, sukhadukkhaṃ hoti, somanassadomanassaṃ hoti, iṭṭhāniṭṭhaṃ hoti, anunayapaṭighaṃ hoti, ugghātinigghāti hoti, anurodhavirodho hoti. Atha vā taṃ kammaṃ nirayasaṃvattanikaṃ, tiracchānayonisaṃvattanikaṃ, pettivisayasaṃvattanikanti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – duve vivādassa phalāni brūmi.

Etampi disvā na vivādayethāti. Etampi disvāti etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – etampi disvā. Na vivādayethāti na kalahaṃ kareyya, na bhaṇḍanaṃ kareyya, na viggahaṃ kareyya, na vivādaṃ kareyya, na medhagaṃ kareyya, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahā bhaṇḍanā viggahā vivādā medhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā na vivādayetha.

Khemābhipassaṃavivādabhūminti. Avivādabhūmiṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Etaṃ avivādabhūmiṃ khemato tāṇato leṇato saraṇato abhayato accutato amatato nibbānato passanto dakkhanto olokento nijjhāyanto upaparikkhantoti – khemābhipassaṃ avivādabhūmiṃ.

Tenāha bhagavā –

‘‘Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;

Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmi’’nti.



131.
此实微小不足寂止，我说诤论有两种果；
见此不应起诤论，视无诤地为安稳。
"此实微小不足寂止"中，"此实微小"指此是微小的、低劣的、少量的、粗劣的、卑贱的、有限的。"不足寂止"指不足以平息贪欲，不足以平息嗔恚，不足以平息愚痴，不足以平息忿怒...怨恨...覆藏...恼害...嫉妒...悭吝...欺诈...虚伪...傲慢...争论...慢心...过慢...骄傲...放逸...一切烦恼...一切恶行...一切焦虑...一切热恼...一切苦恼...一切不善行的止息、平静、寂灭、舍离、止息。这就是"此实微小不足寂止"。
"我说诤论有两种果"，见解的争吵、见解的争论、见解的纷争、见解的诤论、见解的斗争有两种果报：有胜负，有得失，有荣辱，有毁誉，有苦乐，有喜忧，有爱憎，有升降，有顺逆，有赞斥。或者，我说、宣说、开示、建立、阐明、分别、显示、说明此业导向地狱、导向畜生道、导向饿鬼界。这就是"我说诤论有两种果"。
"见此不应起诤论"中，"见此"指见到、观察到、权衡、判断、明了、了知见解的争吵、见解的争论、见解的纷争、见解的诤论、见解的斗争中的过患。"不应起诤论"指不应制造争吵，不应制造争论，不应制造纷争，不应制造诤论，不应制造斗争，应当断除、除去、终止、使不存在争吵、争论、纷争、诤论、斗争，应远离、离开、超脱、解脱、断绝争吵、争论、纷争、诤论、斗争，以无障碍之心而住。这就是"见此不应起诤论"。
"视无诤地为安稳"中，"无诤地"指不死、涅槃。即一切行的止息，一切依著的舍离，爱尽、离欲、寂灭、涅槃。视此无诤地为安稳、庇护、庇荫、皈依、无畏、不死、涅槃，观察、看见、注视、省察、思维。这就是"视无诤地为安稳"。
因此世尊说：
"此实微小不足寂止，我说诤论有两种果；
见此不应起诤论，视无诤地为安稳。"

132.

Yā kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;

Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno.

Yākācimā sammutiyo puthujjāti. Yā kācīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yā kācīti. Sammutiyoti. Sammutiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. Puthujjāti puthujjanehi janitā sammutiyoti puthujjā, puthu nānājanehi janitā vā sammutiyoti puthujjāti – yā kācimā sammutiyo puthujjā.

Sabbāva etā na upeti vidvāti. Vidvā vijjāgato ñāṇī vibhāvī medhāvī. Sabbāva etā diṭṭhisammutiyo neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – sabbāva etā na upeti vidvā.

Anūpayo so upayaṃ kimeyyāti. Upayoti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho; taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā anūpayo puggalo kiṃ rūpaṃ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniviseyya attā meti. Kiṃ vedanaṃ… kiṃ saññaṃ… kiṃ saṅkhāre… kiṃ viññāṇaṃ… kiṃ gatiṃ… kiṃ upapattiṃ… kiṃ paṭisandhiṃ… kiṃ bhavaṃ … kiṃ saṃsāraṃ… kiṃ vaṭṭaṃ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniveseyyāti – anūpayo so upayaṃ kimeyya.

Diṭṭhe sute khantimakubbamānoti. Diṭṭhe vā diṭṭhasuddhiyā vā sute vā sutasuddhiyā vā mute vā mutasuddhiyā vā khantiṃ akubbamāno chandaṃ akubbamāno pemaṃ akubbamāno rāgaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – diṭṭhe sute khantimakubbamāno.

Tenāha bhagavā –

‘‘Yā kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;

Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno’’ti.



132.
凡是这些凡俗的共许，智者皆不趋近这些；
无所依者何需依著，于见闻中不生爱好。
"凡是这些凡俗的共许"中，"凡是"意为全部、一切、完全、无余、无遗，这是表示包含一切之词。"共许"，共许指六十二种见解，即见解的共许。"凡俗的"指由凡夫产生的共许是凡俗的，或由众多不同的人产生的共许是凡俗的。这就是"凡是这些凡俗的共许"。
"智者皆不趋近这些"，智者是具有明智、有知识、有辨别力、有智慧的人。他不趋向、不接近、不执取、不触取、不执著这一切见解的共许。这就是"智者皆不趋近这些"。
"无所依者何需依著"中，"依著"有两种：渴爱的依著和见解的依著...（此处省略）...这是渴爱的依著...（此处省略）...这是见解的依著。对他而言，渴爱的依著已断除，见解的依著已舍离；因为渴爱的依著已断除，见解的依著已舍离，无所依著的人何需趋向、接近、执取、触取、执著于色而认为"这是我"？何需趋向...感受...想...行...识...趣处...出生...结生...有...轮回...生死轮回而执著？这就是"无所依者何需依著"。
"于见闻中不生爱好"指对于所见或见的清净，或所闻或闻的清净，或所觉或觉的清净，不生起爱好、不生起意欲、不生起喜爱、不生起贪欲、不产生、不共同产生、不造作、不共同造作。这就是"于见闻中不生爱好"。
因此世尊说：
"凡是这些凡俗的共许，智者皆不趋近这些；
无所依者何需依著，于见闻中不生爱好。"

133.

Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;

Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalāvadānā.

Sīluttamā saññamenāhu suddhinti. Santeke samaṇabrāhmaṇā sīluttamavādā; te sīlamattena saññamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parivisuddhiṃ, muttiṃ vimuttiṃ parivimuttiṃ āhu [āhaṃsu (sī. ka.)] vadanti kathenti bhaṇanti dīpayanti voharanti.

Samaṇamuṇḍikāputto evamāha – ‘‘catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpikaṃ [pāpakaṃ (sī.)] vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati. Imehi kho ahaṃ, gahapati , catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ; evameva santeke samaṇabrāhmaṇā sīluttamavādā; te sīlamattena saññamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ āhu vadanti kathenti bhaṇanti dīpayanti voharantī’’ti – sīluttamā saññamenāhu suddhiṃ.

Vataṃ samādāya upaṭṭhitāseti. Vatanti hatthivataṃ vā assavataṃ vā govataṃ vā kukkuravataṃ vā kākavataṃ vā vāsudevavataṃ vā baladevavataṃ vā puṇṇabhaddavataṃ vā maṇibhaddavataṃ vā aggivataṃ vā nāgavataṃ vā supaṇṇavataṃ vā yakkhavataṃ vā asuravataṃ vā gandhabbavataṃ vā mahārājavataṃ vā candavataṃ vā sūriyavataṃ vā indavataṃ vā brahmavataṃ vā devavataṃ vā disāvataṃ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā upaṭṭhitā paccupaṭṭhitā allīnā upagatā ajjhositā adhimuttāti – vataṃ samādāya upaṭṭhitāse.

Idheva sikkhema athassa suddhinti. Idhāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Sikkhemāti sikkhema ācarema samācarema samādāya vattemāti – idheva sikkhema. Athassa suddhinti athassa suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttinti – idheva sikkhema athassa suddhiṃ.

Bhavūpanītākusalāvadānāti. Bhavūpanītāti bhavūpanītā bhavūpagatā bhavajjhositā bhavādhimuttāti – bhavūpanītā . Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – bhavūpanītā kusalāvadānā.

Tenāha bhagavā –

‘‘Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;

Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalāvadānā’’ti.



133.
以戒为最上者说约束为清净，他们受持禁戒而安住；
让我们在此修学以求清净，为有所引导称善说者。
"以戒为最上者说约束为清净"，有些沙门、婆罗门主张戒为最上；他们说、谈、讲、阐明、表达仅以戒、仅以约束、仅以防护、仅以不违犯而有清净、遍清净、极清净，解脱、遍解脱、极解脱。
沙门文荼子如是说："居士啊！我说具足四法的人是成就善巧、最善巧、达到最上证得的不可战胜的沙门。是哪四法？在此，居士，他不以身造恶业，不说恶语，不起恶念，不过恶命。居士啊！我说具足这四法的人是成就善巧、最善巧、达到最上证得的不可战胜的沙门。"同样地，有些沙门、婆罗门主张戒为最上；他们说、谈、讲、阐明、表达仅以戒、仅以约束、仅以防护、仅以不违犯而有清净、遍清净、极清净，解脱、遍解脱、极解脱。这就是"以戒为最上者说约束为清净"。
"受持禁戒而安住"中，"禁戒"指象戒、马戒、牛戒、狗戒、乌鸦戒、婆苏天戒、跋罗天戒、富楼那跋陀戒、摩尼跋陀戒、火戒、龙戒、金翅鸟戒、夜叉戒、阿修罗戒、乾闼婆戒、大王戒、月戒、日戒、帝释戒、梵天戒、天戒、方戒，执取、受持、取著、执著、固执而安住、亲近、依附、趋向、信受、倾心。这就是"受持禁戒而安住"。
"让我们在此修学以求清净"中，"在此"指在自己的见解、自己的信解、自己的爱好、自己的主张中。"修学"指我们学习、实行、实践、受持而行。"以求清净"指为求清净、遍清净、极清净，解脱、遍解脱、极解脱。这就是"让我们在此修学以求清净"。
"为有所引导称善说者"中，"为有所引导"指被有引导、被有接近、被有执著、被有倾向。"称善说者"指称为善说者、智者、坚固者、如理者、因说者、相说者、理说者、处说者，在自己的主张中。这就是"为有所引导称善说者"。
因此世尊说：
"以戒为最上者说约束为清净，他们受持禁戒而安住；
让我们在此修学以求清净，为有所引导称善说者。"

134.

Sace cuto sīlavatato hoti, pavedhatī[sa vedhatī (sī syā.)]kammavirādhayitvā;

Pajappatī[sa jappatī (sī. syā.)]patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā.

Sace cuto sīlavatato hotīti. Dvīhi kāraṇehi sīlavatato cavati – paravicchindanāya vā cavati, anabhisambhuṇanto vā cavati. Kathaṃ paravicchindanāya cavati? Paro vicchindati so satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā, mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā, muccanti vā vimuccanti vā, parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittāti. Evaṃ paro vicchindati. Evaṃ vicchindiyamāno satthārā cavati, dhammakkhānā cavati, gaṇā cavati, diṭṭhiyā cavati, paṭipadāya cavati, maggato cavati. Evaṃ parivicchindanāya cavati. Kathaṃ anabhisambhuṇanto cavati? Sīlaṃ anabhisambhuṇanto sīlato cavati, vataṃ anabhisambhuṇanto vatato cavati, sīlabbataṃ anabhisambhuṇanto sīlabbatato cavati. Evaṃ anabhisambhuṇanto cavatīti – sace cuto sīlavatato hoti.

Pavedhati kammavirādhayitvāti. Pavedhatīti sīlaṃ vā vataṃ vā sīlabbataṃ vā ‘‘viraddhaṃ mayā, aparaddhaṃ mayā, khalitaṃ mayā, galitaṃ mayā, aññāya aparaddho aha’’nti vedhati pavedhati sampavedhatīti – pavedhati. Kammavirādhayitvāti puññābhisaṅkhāraṃ vā apuññābhisaṅkhāraṃ vā āneñjābhisaṅkhāraṃ vā ‘‘viraddhaṃ mayā, aparaddhaṃ mayā, khalitaṃ mayā, galitaṃ mayā, aññāya aparaddho aha’’nti vedhati pavedhati sampavedhatīti – pavedhati kammavirādhayitvā.

Pajappatī patthayatī ca suddhinti. Pajappatīti sīlaṃ vā jappati, vataṃ vā jappati, sīlabbataṃ vā jappati pajappati abhijappatīti – pajappati. Patthayatī ca suddhinti sīlasuddhiṃ vā pattheti, vatasuddhiṃ vā pattheti, sīlabbatasuddhiṃ vā pattheti piheti abhijappatīti – pajappatī patthayatī ca suddhiṃ.

Satthāva hīno pavasaṃ gharamhāti. Yathā puriso gharato nikkhanto satthena pavasaṃ vasanto satthā ohīno, taṃ vā satthaṃ anubandhati sakaṃ vā gharaṃ paccāgacchati; evameva so diṭṭhigatiko taṃ vā satthāraṃ gaṇhāti aññaṃ vā satthāraṃ gaṇhāti, taṃ vā dhammakkhānaṃ gaṇhāti aññaṃ vā dhammakkhānaṃ gaṇhāti, taṃ vā gaṇaṃ gaṇhāti aññaṃ vā gaṇaṃ gaṇhāti, taṃ vā diṭṭhiṃ gaṇhāti aññaṃ vā diṭṭhiṃ gaṇhāti, taṃ vā paṭipadaṃ gaṇhāti aññaṃ vā paṭipadaṃ gaṇhāti, taṃ vā maggaṃ gaṇhāti aññaṃ vā maggaṃ gaṇhāti parāmasati abhinivisatīti – satthāva hīno pavasaṃ gharamhā.

Tenāha bhagavā –

‘‘Sace cuto sīlavatato hoti, pavedhatī kammavirādhayitvā;

Pajappatī patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā’’ti.



134.
若人从戒禁堕落，因失误业而颤栗；
喃喃自语渴求清净，如离家人失商队。
"若人从戒禁堕落"，由两种原因从戒禁堕落：由他人诽谤而堕落，或由不能完成而堕落。如何由他人诽谤而堕落？他人诽谤说：那位导师不是一切知者，法不善说，僧团不善行，见解不贤善，行道不善立，道路不能出离，这里没有清净、遍清净、极清净，没有解脱、遍解脱、极解脱，这里的人们不能清净、不能遍清净、不能极清净，不能解脱、不能遍解脱、不能极解脱，是低劣的、卑下的、粗劣的、下贱的、微小的、有限的。他人如此诽谤。被如此诽谤时，他从导师堕落，从法说堕落，从僧团堕落，从见解堕落，从行道堕落，从道路堕落。这样由他人诽谤而堕落。如何由不能完成而堕落？不能完成戒而从戒堕落，不能完成禁而从禁堕落，不能完成戒禁而从戒禁堕落。这样由不能完成而堕落。这就是"若人从戒禁堕落"。
"因失误业而颤栗"中，"颤栗"指对于戒或禁或戒禁"我错失了，我违犯了，我失误了，我退失了，我无知而违犯了"而战栗、颤抖、剧烈颤抖。这就是"颤栗"。"失误业"指对于福行或非福行或不动行"我错失了，我违犯了，我失误了，我退失了，我无知而违犯了"而战栗、颤抖、剧烈颤抖。这就是"因失误业而颤栗"。
"喃喃自语渴求清净"中，"喃喃自语"指念诵戒，或念诵禁，或念诵戒禁，喃喃自语，不断念诵。"渴求清净"指渴望戒清净，或渴望禁清净，或渴望戒禁清净，希求，不断念诵。这就是"喃喃自语渴求清净"。
"如离家人失商队"，如同人从家离开与商队同行，失去商队后，或跟随那个商队，或回返自己的家；同样地，那个持有见解者或执取那位导师或执取另一位导师，或执取那个法说或执取另一个法说，或执取那个僧团或执取另一个僧团，或执取那个见解或执取另一个见解，或执取那个行道或执取另一个行道，或执取那个道路或执取另一个道路，触取，执著。这就是"如离家人失商队"。
因此世尊说：
"若人从戒禁堕落，因失误业而颤栗；
喃喃自语渴求清净，如离家人失商队。"

135.

Sīlabbataṃvāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;

Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāya.

Sīlabbataṃvāpi pahāya sabbanti. Sabbā sīlasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā, sabbā vatasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā, sabbā sīlabbatasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – sīlabbataṃ vāpi pahāya sabbaṃ.

Kammañca sāvajjanavajjametanti. Sāvajjakammaṃ vuccati – kaṇhaṃ kaṇhavipākaṃ. Anavajjakammaṃ vuccati – sukkaṃ sukkavipākaṃ. Sāvajjañca kammaṃ anavajjañca kammaṃ pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – kammañca sāvajjanavajjametaṃ.

Suddhiṃ asuddhinti apatthayānoti. Asuddhinti asuddhiṃ patthenti, akusale dhamme patthenti. Suddhinti suddhiṃ patthenti, pañca kāmaguṇe patthenti; asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti; suddhiṃ patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti; suddhiṃ patthenti, tedhātuke kusale dhamme patthenti, asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, tedhātuke kusale dhamme patthenti; suddhiṃ patthenti, puthujjanakalyāṇakā [kalyāṇaputhujjanā (syā.) evamīdisesu ṭhānesu] niyāmāvakkantiṃ [niyāmāvattantiṃ (ka.)] patthenti. Sekkhā aggadhammaṃ arahattaṃ patthenti. Arahatte patte arahā neva akusale dhamme pattheti, napi pañca kāmaguṇe pattheti, napi dvāsaṭṭhi diṭṭhigatāni pattheti, napi tedhātuke kusale dhamme pattheti, napi niyāmāvakkantiṃ pattheti, napi aggadhammaṃ arahattaṃ pattheti. Patthanā samatikkanto arahā vuddhipārihānivītivatto [vuddhipārihāniṃ vītivatto (sī.)]. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātijarāmaraṇasaṃsāro natthi tassa punabbhavoti – suddhiṃ asuddhinti apatthayāno.

Viratocare santimanuggahāyāti. Viratoti suddhiasuddhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti – virato. Careti careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – virato care. Santimanuggahāyāti santiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisantiyo agaṇhanto aparāmasanto anabhinivisantoti – virato care santimanuggahāya.

Tenāha bhagavā –

‘‘Sīlabbataṃ vāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;

Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāyā’’ti.



135.
舍弃一切戒禁，以及有罪无罪诸业；
不求清净非清净，远离而行不执取寂静。
"舍弃一切戒禁"，舍弃、断除、驱散、终止、使不存在一切戒清净，舍弃、断除、驱散、终止、使不存在一切禁清净，舍弃、断除、驱散、终止、使不存在一切戒禁清净。这就是"舍弃一切戒禁"。
"以及有罪无罪诸业"中，有罪业指黑业及其黑报。无罪业指白业及其白报。舍弃、断除、驱散、终止、使不存在有罪业和无罪业。这就是"以及有罪无罪诸业"。
"不求清净非清净"中，人们追求非清净，追求不善法。追求清净，追求五种欲乐；追求非清净，追求不善法，追求五种欲乐；追求清净，追求六十二种见解，追求非清净，追求不善法，追求五种欲

136.

Tamūpanissāyajigucchitaṃ vā, atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā;

Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesu.

Tamūpanissāya jigucchitaṃ vāti. Santeke samaṇabrāhmaṇā tapojigucchavādā tapojigucchasārā tapojigucchanissitā ānissitā allīnā upagatā ajjhositā adhimuttāti – tamūpanissāya jigucchitaṃ vā.

Atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vāti. Diṭṭhaṃ vā diṭṭhasuddhiṃ vā sutaṃ vā sutasuddhiṃ vā mutaṃ vā mutasuddhiṃ vā nissāya upanissāya gaṇhitvā parāmasitvā abhinivisitvāti – atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā.

Uddhaṃsarā suddhimanutthunantīti. Santeke samaṇabrāhmaṇā uddhaṃsarāvādā. Katame te samaṇabrāhmaṇā uddhaṃsarāvādā? Ye te samaṇabrāhmaṇā accantasuddhikā, saṃsārasuddhikā, akiriyadiṭṭhikā, sassatavādā – ime te samaṇabrāhmaṇā uddhaṃsarāvādā. Te saṃsāre suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ thunanti vadanti kathenti bhaṇanti dīpayanti voharantīti – uddhaṃsarā suddhimanutthunanti.

Avītataṇhāse bhavābhavesūti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave , kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā avītataṇhā avigatataṇhā acattataṇhā avantataṇhā amuttataṇhā appahīnataṇhā appaṭinissaṭṭhataṇhāti – avītataṇhāse bhavābhavesu.

Tenāha bhagavā –

‘‘Tamūpanissāya jigucchitaṃ vā, atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā;

Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesū’’ti.



136.
依止厌离的苦行，或依止所见所闻所觉；
向上流者赞叹清净，他们对诸有未离渴爱。
"依止厌离的苦行"，有些沙门、婆罗门主张苦行厌离，以苦行厌离为本质，依止、倚靠、亲近、趋向、信受、倾心于苦行厌离。这就是"依止厌离的苦行"。
"或依止所见所闻所觉"，依止、倚靠、执取、触取、执著于所见或见清净，或所闻或闻清净，或所觉或觉清净。这就是"或依止所见所闻所觉"。
"向上流者赞叹清净"，有些沙门、婆罗门是向上流者。什么沙门、婆罗门是向上流者？那些主张究竟清净、轮回清净、无作见、常住论的沙门、婆罗门是向上流者。他们赞美、说、谈、讲、阐明、表达轮回中的清净、遍清净、极清净，解脱、遍解脱、极解脱。这就是"向上流者赞叹清净"。
"他们对诸有未离渴爱"中，"渴爱"指对色的渴爱、声的渴爱、香的渴爱、味的渴爱、触的渴爱、法的渴爱。"对诸有"指对有与有、业有与再有、欲有，业有与欲有再有、色有，业有与色有再有、无色有，业有与无色有再有、一再的有、一再的趣处、一再的出生、一再的结生、一再的个体生起，未离渴爱、未离去渴爱、未舍渴爱、未吐渴爱、未解脱渴爱、未断渴爱、未舍离渴爱。这就是"他们对诸有未离渴爱"。
因此世尊说：
"依止厌离的苦行，或依止所见所闻所觉；
向上流者赞叹清净，他们对诸有未离渴爱。"

137.

Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;

Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃ va jappe.

Patthayamānassa hi jappitānīti. Patthanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Patthayamānassāti patthayamānassa icchamānassa sādiyamānassa pihayamānassa abhijappayamānassāti – patthayamānassa hi. Jappitānīti. Jappanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – patthayamānassa hi jappitāni.

Pavedhitaṃ vāpi pakappitesūti. Pakappanāti dve pakappanā – taṇhāpakappanā ca diṭṭhipakappanā ca…pe… ayaṃ taṇhāpakappanā…pe… ayaṃ diṭṭhipakappanā. Pavedhitaṃ vāpi pakappitesūti. Pakappitaṃ vatthuṃ acchedasaṅkinopi vedhenti, acchijjantepi vedhenti, acchinnepi vedhenti; pakappitaṃ vatthuṃ vipariṇāmasaṅkinopi vedhenti, vipariṇamantepi vedhenti, vipariṇatepi vedhenti pavedhenti sampavedhentīti – pavedhitaṃ vāpi pakappitesu.

Cutūpapāto idha yassa natthīti. Yassāti arahato khīṇāsavassa. Yassa gamanaṃ āgamanaṃ gamanāgamanaṃ kālaṃgati bhavābhavo cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarāmaraṇañca natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – cutūpapāto idha yassa natthi.

Sakena vedheyya kuhiṃ va jappeti. So kena rāgena vedheyya, kena dosena vedheyya, kena mohena vedheyya, kena mānena vedheyya, kāya diṭṭhiyā vedheyya, kena uddhaccena vedheyya, kāya vicikicchāya vedheyya, kehi anusayehi vedheyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā kena vedheyya – 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 vedheyya pavedheyya sampavedheyyāti – sa kena vedheyya. Kuhiṃva jappeti kuhiṃ vā jappeyya kimhi jappeyya, kattha jappeyya pajappeyya abhijappeyyāti – sa kena vedheyya kuhiṃ va jappe.

Tenāha bhagavā –

‘‘Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;

Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃ va jappe’’ti.



137.
对渴求者有喃喃自语，对所执著者有颤栗；
于此若人无死生，他何因颤栗何处喃喃？
"对渴求者有喃喃自语"中，"渴求"指渴爱。即贪、染著...（此处省略）...贪婪、不善根。"渴求者"指渴求、希望、喜爱、渴望、热切期望者。"喃喃自语"指渴爱。即贪、染著...（此处省略）...贪婪、不善根。这就是"对渴求者有喃喃自语"。
"对所执著者有颤栗"中，执著有两种：渴爱的执著和见解的执著...（此处省略）...这是渴爱的执著...（此处省略）...这是见解的执著。"对所执著者有颤栗"，对执著之物，担心失去而颤栗，正在失去时颤栗，失去后颤栗；对执著之物，担心变异而颤栗，正在变异时颤栗，变异后颤栗、战栗、剧烈颤栗。这就是"对所执著者有颤栗"。
"于此若人无死生"中，"若人"指阿罗汉、漏尽者。对他来说，往来、来去、时终、有生、死亡、出生、诞生、破灭、生、老死都不存在、不有、不出现、不可得，已断、已断绝、已止息、已平息、不能生起、以智火烧尽。这就是"于此若人无死生"。
"他何因颤栗何处喃喃"，他因何贪而颤栗，因何嗔而颤栗，因何痴而颤栗，因何慢而颤栗，因何见解而颤栗，因何掉举而颤栗，因何疑而颤栗，因何随眠而颤栗—是贪者、嗔者、痴者、缚著者、执著者、散乱者、未决定者、力执者。那些行已断；因行已断，他因何趣处而颤栗—是地狱者、畜生者、饿鬼者、人、天、有色者、无色者、有想者、无想者、非想非非想者，他无因、无缘、无理由而颤栗、战栗、剧烈颤栗。这就是"他何因颤栗"。"何处喃喃"指在何处喃喃自语，对何喃喃自语，在哪里喃喃、不断喃喃、热切喃喃。这就是"他何因颤栗何处喃喃"。
因此世尊说：
"对渴求者有喃喃自语，对所执著者有颤栗；
于此若人无死生，他何因颤栗何处喃喃？"

138.

Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalāvadānā.

Yamāhu dhammaṃ paramanti eketi. Yaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti , evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – yamāhu dhammaṃ paramanti eke.

Tameva hīnanti panāhu aññeti tameva dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘hīnaṃ etaṃ, nihīnaṃ etaṃ, omakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ eta’’nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – tameva hīnanti panāhu aññe.

Sacconu vādo katamo imesanti. Imesaṃ samaṇabrāhmaṇānaṃ vādo katamo sacco taccho tatho bhūto yāthāvo aviparītoti – sacco nu vādo katamo imesaṃ.

Sabbeva hīme kusalāvadānāti. Sabbevime samaṇabrāhmaṇā kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – sabbeva hīme kusalāvadānā.

Tenāha so nimmito –

‘‘Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalāvadānā’’ti.

139.

Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;

Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu saccaṃ.

Sakañhi dhammaṃ paripuṇṇamāhūti sakaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘idaṃ samattaṃ paripuṇṇaṃ anoma’’nti, evamāhaṃsu…pe… evaṃ voharantīti – sakañhi dhammaṃ paripuṇṇamāhu.

Aññassadhammaṃ pana hīnamāhūti. Aññassa dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘hīnaṃ etaṃ, nihīnaṃ etaṃ, omakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ eta’’nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – aññassa dhammaṃ pana hīnamāhu.

Evampi viggayha vivādayantīti evaṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vivādayanti, kalahaṃ karonti, bhaṇḍanaṃ karonti, viggahaṃ karonti, vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – evampi viggayha vivādayanti.

Sakaṃ sakaṃ sammutimāhu saccanti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti – sakaṃ sakaṃ sammutimāhu saccaṃ. ‘‘Asassato loko …pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti – sakaṃ sakaṃ sammutimāhu saccaṃ.

Tenāha bhagavā –

‘‘Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;

Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu sacca’’nti.



138.
有些人说某法为最上，而其他人说那正是低劣；
这些人中谁的言论为真实，这些人都称自己善说。
"有些人说某法为最上"，有些沙门、婆罗门说"这个法、见解、行道、道路是最上、最高、最胜、最殊胜、最首要、最上等、最妙"，他们如是说、如是谈、如是讲、如是阐明、如是表达。这就是"有些人说某法为最上"。
"而其他人说那正是低劣"，有些沙门、婆罗门说"那个法、见解、行道、道路是低劣的、卑下的、粗劣的、下贱的、微小的、有限的"，他们如是说、如是谈、如是讲、如是阐明、如是表达。这就是"而其他人说那正是低劣"。
"这些人中谁的言论为真实"，这些沙门、婆罗门中，哪个言论是真实的、正确的、如实的、真理的、不颠倒的。这就是"这些人中谁的言论为真实"。
"这些人都称自己善说"，这些沙门、婆罗门都称自己是善说者、智者、坚固者、如理者、因说者、相说者、理说者、处说者，在自己的主张中。这就是"这些人都称自己善说"。
因此彼所化说：
"有些人说某法为最上，而其他人说那正是低劣；
这些人中谁的言论为真实，这些人都称自己善说。"
139.
他们说自己的法完满，而说他人的法低劣；
如此执取而争论，各自称自己的共许为真实。
"他们说自己的法完满"，有些沙门、婆罗门说"自己的法、见解、行道、道路是圆满的、完整的、无缺的"，他们如是说...如是表达。这就是"他们说自己的法完满"。
"而说他人的法低劣"，有些沙门、婆罗门说"他人的法、见解、行道、道路是低劣的、卑下的、粗劣的、下贱的、微小的、有限的"，他们如是说、如是谈、如是讲、如是阐明、如是表达。这就是"而说他人的法低劣"。
"如此执取而争论"，如此执取、掌握、执著、触取、执著而争论，制造争端、制造纷争、制造分歧、制造争议、制造诤讼—"你不了解这法律...如果你能就解开吧"。这就是"如此执取而争论"。
"各自称自己的共许为真实"，"世界是常住，唯此为真实，其他为虚妄"—各自称自己的共许为真实。"世界是非常住...如来死后非存在非不存在，唯此为真实，其他为虚妄"—各自称自己的共许为真实。
因此世尊说：
"他们说自己的法完满，而说他人的法低劣；
如此执取而争论，各自称自己的共许为真实。"

140.

Parassace vambhayitena hīno, na koci dhammesu visesi assa;

Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā.

Parassace vambhayitena hīnoti parassa ce vambhayitakāraṇā ninditakāraṇā garahitakāraṇā upavaditakāraṇā paro bālo hoti hīno nihīno omako lāmako chatukko parittoti – parassa ce vambhayitena hīno.

Na koci dhammesu visesi assāti. Dhammesu na koci aggo seṭṭho visiṭṭho pāmokkho uttamo pavaro assāti – na koci dhammesu visesi assa.

Puthūhi aññassa vadanti dhammaṃ, nihīnatoti. Bahukāpi bahūnaṃ dhammaṃ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, bahukāpi ekassa dhammaṃ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi bahūnaṃ dhammaṃ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi ekassa dhammaṃ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittatoti – puthū hi aññassa vadanti dhammaṃ.

Nihīnato samhi daḷhaṃ vadānāti. Dhammo sakāyanaṃ, diṭṭhi sakāyanaṃ, paṭipadā sakāyanaṃ, maggo sakāyanaṃ, sakāyane daḷhavādā thiravādā balikavādā aṭṭhitavādāti – nihīnato samhi daḷhaṃ vadānā.

Tenāha bhagavā –

‘‘Parassa ce vambhayitena hīno, na koci dhammesu visesi assa;

Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā’’ti.

141.

Saddhammapūjāpi[saddhammapūjā ca (sī. syā.)]panā tatheva, yathā pasaṃsanti sakāyanāni;

Sabbeva vādā[sabbe pavādā (syā.)]tathiyā[tathi vā (bahūsu)]bhaveyyuṃ, suddhī hi nesaṃ paccattameva.

Saddhammapūjāpi panā tathevāti. Katamā saddhammapūjā? Sakaṃ satthāraṃ sakkaroti garuṃ karoti māneti pūjeti ‘‘ayaṃ satthā sabbaññū’’ti – ayaṃ saddhammapūjā. Sakaṃ dhammakkhānaṃ sakaṃ gaṇaṃ sakaṃ diṭṭhiṃ sakaṃ paṭipadaṃ sakaṃ maggaṃ sakkaroti garuṃ karoti māneti pūjeti ‘‘ayaṃ maggo niyyāniko’’ti – ayaṃ saddhammapūjā . Saddhammapūjāpi panā tathevāti saddhammapūjā tathā tacchā bhūtā yāthāvā aviparītāti – saddhammapūjāpi panā tatheva.

Yathā pasaṃsanti sakāyanānīti. Dhammo sakāyanaṃ diṭṭhi sakāyanaṃ paṭipadā sakāyanaṃ maggo sakāyanaṃ, sakāyanāni pasaṃsanti thomenti kittenti vaṇṇentīti – yathā pasaṃsanti sakāyanāni.

Sabbeva vādā tathiyā bhaveyyunti sabbeva vādā tathā tacchā bhūtā yāthāvā aviparītā bhaveyyunti – sabbeva vādā tathiyā bhaveyyuṃ.

Suddhīhi nesaṃ paccattamevāti. Paccattameva tesaṃ samaṇabrāhmaṇānaṃ suddhi visuddhi parisuddhi, mutti vimutti parimuttīti – suddhī hi nesaṃ paccattameva.

Tenāha bhagavā –

‘‘Saddhammapūjāpi panā tatheva, yathā pasaṃsanti sakāyanāni;

Sabbeva vādā tathiyā bhaveyyuṃ, suddhī hi nesaṃ paccattamevā’’ti.



140.
若因他人诽谤而成劣，则法中无人成殊胜；
多数人说他人法低劣，坚持己见而如是说。
"若因他人诽谤而成劣"，若因他人诽谤、贬损、呵责、非难的原因，他人成为愚者、低劣、卑下、粗劣、**、微小的。这就是"若因他人诽谤而成劣"。
"则法中无人成殊胜"，在诸法中无人成为最高、最胜、最殊胜、最首要、最上等、最妙。这就是"则法中无人成殊胜"。
"多数人说他人法低劣"，许多人说、非难、贬损、呵责多人的法为低劣、卑下、粗劣、、微小；许多人说、非难、贬损、呵责一人的法为低劣、卑下、粗劣、、微小；一人说、非难、贬损、呵责多人的法为低劣、卑下、粗劣、、微小；一人说、非难、贬损、呵责一人的法为低劣、卑下、粗劣、、微小。这就是"多数人说他人法低劣"。
"坚持己见而如是说"，法是自己的主张，见解是自己的主张，行道是自己的主张，道路是自己的主张，对自己的主张持坚固说、坚定说、强力说、不动说。这就是"坚持己见而如是说"。
141.
正法崇敬亦如是，如他们赞叹自宗主张；
一切论说皆成如实，因为他们各自清净。
"正法崇敬亦如是"，什么是正法崇敬？恭敬、尊重、尊敬、崇拜自己的导师说"此导师是一切知者"—这是正法崇敬。恭敬、尊重、尊敬、崇拜自己的法说、自己的僧团、自己的见解、自己的行道、自己的道路说"此道能出离"—这是正法崇敬。"正法崇敬亦如是"指正法崇敬是如实的、正确的、真实的、如理的、不颠倒的。这就是"正法崇敬亦如是"。
"如他们赞叹自宗主张"，法是自宗主张，见解是自宗主张，行道是自宗主张，道路是自宗主张，他们赞叹、称赞、颂扬、褒扬自宗主张。这就是"如他们赞叹自宗主张"。
"一切论说皆成如实"，一切论说皆成如实的、正确的、真实的、如理的、不颠倒的。这就是"一切论说皆成如实"。
"因为他们各自清净"，那些沙门、婆罗门各自有清净、遍清净、极清净，解脱、遍解脱、极解脱。这就是"因为他们各自清净"。
因此世尊说：
"正法崇敬亦如是，如他们赞叹自宗主张；
一切论说皆成如实，因为他们各自清净。"

142.

Nabrāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;

Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamaññaṃ.

Na brāhmaṇassa paraneyyamatthīti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Na brāhmaṇassa paraneyyamatthīti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū [parapaṭibandhagū (ka.)] jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā aniccā’’ti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo , na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissatoti – na brāhmaṇassa paraneyyamatthi.

Dhammesu niccheyya samuggahītanti. Dhammesūti dvāsaṭṭhiyā diṭṭhigatesu. Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho ‘‘idaṃ saccaṃ 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.

Tasmā vivādāni upātivattoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā diṭṭhikalahāni diṭṭhibhaṇḍanāni diṭṭhiviggahāni diṭṭhivivādāni diṭṭhimedhagāni upātivatto atikkanto samatikkanto vītivattoti – tasmā vivādāni upātivatto.

Na hi seṭṭhato passati dhammamaññanti. Aññaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi , aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā, aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammaṃ na passati na dakkhati na oloketi na nijjhāyati na upaparikkhatīti – na hi seṭṭhato passati dhammamaññaṃ.

Tenāha bhagavā –

‘‘Na brāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;

Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamañña’’nti.



142.
婆罗门无需他引导，于诸法中无执取确定；
因此超越诸争论，不见其他法为最胜。
"婆罗门无需他引导"中，"无"是否定。"婆罗门"因已除去七法而成婆罗门...（此处省略）...无所依者被称为梵天。"婆罗门无需他引导"，婆罗门不需要他引导，不被他引导，不依他信，不依他缘，不依他系缚，自知自见，不迷惑、正知、具念。"一切行无常"，婆罗门不需要他引导，不被他引导，不依他信，不依他缘，不依他系缚，自知自见，不迷惑、正知、具念。"一切行是苦"...（此处省略）..."凡是生法皆是灭法"，婆罗门不需要他引导，不被他引导，不依他信，不依他缘，不依他系缚，自知自见，不迷惑、正知、具念。这就是"婆罗门无需他引导"。
"于诸法中无执取确定"中，"诸法"指六十二种见解。"确定"指已确定、已判定、已选择、已详选、已权衡、已评估、已明了、已明确后。分别执取、偏执取、最胜执取、部分执取、积集执取、总集执取，"这是真实的、如实的、真理的、如理的、不颠倒的"的执取、触取、执著、信受、倾向都不存在、不有、不出现、不可得，已断、已断绝、已止息、已平息、不能生起、以智火烧尽。这就是"于诸法中无执取确定"。
"因此超越诸争论"中，"因此"即因此因、此缘、此因缘、此原因而超越、越过、超过见解的争端、见解的纷争、见解的分歧、见解的争议、见解的诤讼。这就是"因此超越诸争论"。
"不见其他法为最胜"，除了念处、正勤、神足、诸根、诸力、觉支、八支圣道之外，不见、不观察、不注视、不省察、不考察其他导师、法说、僧团、见解、行道、道路为最高、最胜、最殊胜、最首要、最上等、最妙的法。这就是"不见其他法为最胜"。
因此世尊说：
"婆罗门无需他引导，于诸法中无执取确定；
因此超越诸争论，不见其他法为最胜。"

143.

Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;

Adakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhiṃ.

Jānāmi passāmi tatheva etanti. Jānāmīti paracittañāṇena [paracittavijānanañāṇena (sī.) aṭṭhakathā oloketabbā] vā jānāmi, pubbenivāsānussatiñāṇena vā jānāmi. Passāmīti maṃsacakkhunā vā passāmi, dibbena cakkhunā vā passāmi. Tatheva etanti etaṃ tathaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītanti – jānāmi passāmi tatheva etaṃ.

Diṭṭhiyā eke paccenti suddhinti. Diṭṭhiyā 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.

Adakkhi ce kiñhi tumassa tenāti. Adakkhīti paracittañāṇena vā adakkhi, pubbenivāsānussatiñāṇena vā adakkhi, maṃsacakkhunā vā adakkhi, dibbena cakkhunā vā adakkhīti – adakkhi ce. Kiñhi tumassa tenāti. Tassa tena dassanena kiṃ kataṃ? Na dukkhapariññā atthi, na samudayassa pahānaṃ atthi, na maggabhāvanā atthi, na phalasacchikiriyā atthi, na rāgassa samucchedapahānaṃ atthi, na dosassa samucchedapahānaṃ atthi, na mohassa samucchedapahānaṃ atthi , na kilesānaṃ samucchedapahānaṃ atthi, na saṃsāravaṭṭassa upacchedo atthīti – adakkhi ce kiñhi tumassa tena.

Atisitvā aññena vadanti suddhinti te titthiyā suddhimaggaṃ visuddhimaggaṃ parisuddhimaggaṃ vodātamaggaṃ parivodātamaggaṃ atikkamitvā samatikkamitvā vītivattitvā aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti. Evampi atisitvā aññena vadanti suddhiṃ.

Atha vā buddhā ca buddhasāvakā ca paccekabuddhā ca tesaṃ titthiyānaṃ asuddhimaggaṃ avisuddhimaggaṃ aparisuddhimaggaṃ avodātamaggaṃ aparivodātamaggaṃ atikkamitvā samatikkamitvā vītivattitvā catūhi satipaṭṭhānehi catūhi sammappadhānehi catūhi iddhipādehi pañcahi indriyehi pañcahi balehi sattahi bojjhaṅgehi ariyena aṭṭhaṅgikena maggena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – evampi atisitvā aññena vadanti suddhiṃ.

Tenāha bhagavā –

‘‘Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;

Adakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhi’’nti.



143.
我知我见正是如此，有些人以见解求清净；
即使他见到了什么，有什么用呢，他们超越此而说以其他得清净。
"我知我见正是如此"中，"我知"指以他心智而知，或以宿命随念智而知。"我见"指以肉眼而见，或以天眼而见。"正是如此"指此是如实的、正确的、真实的、如理的、不颠倒的。这就是"我知我见正是如此"。
"有些人以见解求清净"，有些沙门、婆罗门以见解求清净、遍清净、极清净，解脱、遍解脱、极解脱。"世界是常住，唯此为真实，其他为虚妄"，有些沙门、婆罗门以见解求清净、遍清净、极清净，解脱、遍解脱、极解脱。"世界是非常住...如来死后非存在非不存在，唯此为真实，其他为虚妄"，有些沙门、婆罗门以见解求清净、遍清净、极清净，解脱、遍解脱、极解脱。这就是"有些人以见解求清净"。
"即使他见到了什么，有什么用呢"中，"见到"指以他心智而见到，或以宿命随念智而见到，或以肉眼而见到，或以天眼而见到。"有什么用呢"，以那见有什么用？没有苦的遍知，没有集的断除，没有道的修习，没有果的证得，没有贪的断绝，没有嗔的断绝，没有痴的断绝，没有烦恼的断绝，没有轮回的截断。这就是"即使他见到了什么，有什么用呢"。
"他们超越此而说以其他得清净"，那些外道超越、越过、超过清净道、遍清净道、极清净道、净白道、遍净白道，除了念处、正勤、神足、诸根、诸力、觉支、八支圣道之外，说、谈、讲、阐明、表达以其他得清净、遍清净、极清净，解脱、遍解脱、极解脱。这就是"他们超越此而说以其他得清净"。
或者，诸佛及佛弟子和辟支佛超越、越过、超过那些外道的非清净道、非遍清净道、非极清净道、非净白道、非遍净白道，以四念处、四正勤、四神足、五根、五力、七觉支、八支圣道，说、谈、讲、阐明、表达清净、遍清净、极清净，解脱、遍解脱、极解脱。这也是"他们超越此而说以其他得清净"。
因此世尊说：
"我知我见正是如此，有些人以见解求清净；
即使他见到了什么，有什么用呢，他们超越此而说以其他得清净。"

144.

Passaṃ naro dakkhati nāmarūpaṃ, disvāna vā ñāyati[ñassati (sī. syā.)]tānimeva;

Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadanti.

Passaṃnaro dakkhati nāmarūpanti passaṃ naro dakkhati paracittañāṇena vā passanto, pubbenivāsānussatiñāṇena vā passanto, maṃsacakkhunā vā passanto, dibbena cakkhunā vā passanto nāmarūpaṃyeva dakkhati niccato sukhato attato, na tesaṃ dhammānaṃ samudayaṃ vā atthaṅgamaṃ vā assādaṃ vā ādīnavaṃ vā nissaraṇaṃ vā dakkhatīti – passaṃ naro dakkhati nāmarūpaṃ.

Disvānavā ñāyati tānimevāti. Disvāti paracittañāṇena vā disvā, pubbenivāsānussatiñāṇena vā disvā, maṃsacakkhunā vā disvā, dibbena cakkhunā vā disvā, nāmarūpaṃyeva disvā ñāyati niccato sukhato attato, na tesaṃ dhammānaṃ samudayaṃ vā atthaṅgamaṃ vā assādaṃ vā ādīnavaṃ vā nissaraṇaṃ vā ñāyatīti – disvāna vā ñāyati tānimeva.

Kāmaṃ bahuṃ passatu appakaṃ vāti. Kāmaṃ bahukaṃ vā passanto nāmarūpaṃ appakaṃ vā niccato sukhato attatoti – kāmaṃ bahuṃ passatu appakaṃ vā.

Na hi tena suddhiṃ kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā paracittañāṇena vā pubbenivāsānussatiñāṇena vā maṃsacakkhunā vā dibbena cakkhunā vā nāmarūpadassanena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – na hi tena suddhiṃ kusalā vadanti.

Tenāha bhagavā –

‘‘Passaṃ naro dakkhati nāmarūpaṃ, disvāna vā ñāyati tānimeva;

Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadantī’’ti.



144.
见者人唯见名色，见后只知道这些；
任随多见或少见，善者不说以此得清净。
"见者人唯见名色"，见者人以他心智而见，或以宿命随念智而见，或以肉眼而见，或以天眼而见时，只见名色为常、乐、我，不见那些法的生起、消失、味著、过患、出离。这就是"见者人唯见名色"。
"见后只知道这些"，"见"指以他心智而见，或以宿命随念智而见，或以肉眼而见，或以天眼而见，只见名色后知道为常、乐、我，不知那些法的生起、消失、味著、过患、出离。这就是"见后只知道这些"。
"任随多见或少见"，任随多见名色或少见为常、乐、我。这就是"任随多见或少见"。
"善者不说以此得清净"中，"善者"指那些善巧于蕴、善巧于界、善巧于处、善巧于缘起、善巧于念处、善巧于正勤、善巧于神足、善巧于根、善巧于力、善巧于觉支、善巧于道、善巧于果、善巧于涅槃的人，这些善者不说、不谈、不讲、不阐明、不表达以他心智或以宿命随念智或以肉眼或以天眼见名色而得清净、遍清净、极清净、解脱、遍解脱、极解脱。这就是"善者不说以此得清净"。
因此世尊说：
"见者人唯见名色，见后只知道这些；
任随多见或少见，善者不说以此得清净。"

145.

Nivissavādīna hi subbināyo, pakappitā diṭṭhipurekkharāno;

Yaṃ nissito tattha subhaṃ vadāno, suddhiṃ vado tattha tathaddasā so.

Nivissavādī na hi subbināyoti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti nivissavādī, ‘‘asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti – nivissavādī. Na hi subbināyoti. Nivissavādī dubbinayo duppaññāpayo [duppaññāpiyo (sī.) evamīdisesu ṭhānesu] dunnijjhāpayo duppekkhāpayo duppasādayoti – nivissavādī na hi subbināyo.

Pakappitā diṭṭhipurekkharānoti. Kappitā pakappitā abhisaṅkhatā saṇṭhapitā diṭṭhiṃ purekkhato katvā carati. Diṭṭhidhajo diṭṭhiketu diṭṭhādhipateyyo diṭṭhiyā parivārito caratīti – pakappitā diṭṭhipurekkharāno.

Yaṃ nissito tattha subhaṃ vadānoti. Yaṃ nissitoti yaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissito ānissito allīno upagato ajjhosito adhimuttoti – yaṃ nissito. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Subhaṃ vadānoti subhavādo sobhanavādo paṇḍitavādo thiravādo ñāyavādo hetuvādo lakkhaṇavādo kāraṇavādo ṭhānavādo sakāya laddhiyāti – yaṃ nissito tattha subhaṃ vadāno.

Suddhiṃ vado tattha tathaddasā soti. Suddhivādo visuddhivādo parisuddhivādo vodātavādo parivodātavādo. Atha vā suddhidassano visuddhidassano parisuddhidassano vodātadassano parivodātadassanoti – suddhiṃ vādo. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā tathaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītanti addassa adakkhi apassi paṭivijjhīti – suddhiṃ vādo tattha tathaddasā so.

Tenāha bhagavā –

‘‘Nivissavādī na hi subbināyo, pakappitā diṭṭhipurekkharāno;

Yaṃ nissito tattha subhaṃ vadāno, suddhiṃ vado tattha tathaddasā so’’ti.



145.
执著论说者实难引导，执取见解为先导；
依止于彼说善美，说清净者于彼见为如实。
"执著论说者实难引导"，"世界是常住，唯此为真实，其他为虚妄"而执著论说，"世界是非常住...如来死后非存在非不存在，唯此为真实，其他为虚妄"而执著论说。"实难引导"，执著论说者难引导、难使明白、难使领会、难使观察、难使信服。这就是"执著论说者实难引导"。
"执取见解为先导"，已造作、已执取、已造作、已建立而以见解为先导而行。以见解为旗帜、以见解为标帜、以见解为主宰、被见解所围绕而行。这就是"执取见解为先导"。
"依止于彼说善美"中，"依止"指依止、依靠、亲近、趋向、执取、信受某位导师、法说、僧团、见解、行道、道路。这就是"依止"。"于彼"指在自己的见解、自己的忍受、自己的爱好、自己的主张中。"说善美"指说善美、说庄严、说智慧、说坚固、说如理、说有因、说有相、说有理、说有处，在自己的主张中。这就是"依止于彼说善美"。
"说清净者于彼见为如实"，说清净、说遍清净、说极清净、说净白、说遍净白。或者见清净、见遍清净、见极清净、见净白、见遍净白。这就是"说清净"。"于彼"指在自己的见解、自己的忍受、自己的爱好、自己的主张中见为如实、正确、真实、如理、不颠倒，已见、已观、已睹、已通达。这就是"说清净者于彼见为如实"。
因此世尊说：
"执著论说者实难引导，执取见解为先导；
依止于彼说善美，说清净者于彼见为如实。"

146.

Na brāhmaṇo kappamupeti saṅkhā, na diṭṭhisārī napi ñāṇabandhu;

Ñatvā ca so sammutiyo puthujjā, upekkhatī uggahaṇanti maññe.

Nabrāhmaṇo kappamupeti saṅkhāti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Saṅkhā vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Na brāhmaṇo kappamupeti saṅkhāti. Brāhmaṇo saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā… sabbe saṅkhārā dukkhā…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā taṇhākappaṃ vā diṭṭhikappaṃ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – na brāhmaṇo kappamupeti saṅkhā.

Na diṭṭhisārī napi ñāṇabandhūti. 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 diṭṭhisārī. Napi ñāṇabandhūti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā taṇhābandhuṃ vā diṭṭhibandhuṃ vā na karoti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na diṭṭhisārī napi ñāṇabandhu.

Ñatvā ca so sammutiyo puthujjāti. Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ñatvā ca so. Sammutiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. Puthujjāti puthujjanehi janitā vā tā sammutiyoti – puthujjā. Puthu nānājanehi janitā vā sammutiyoti puthujjāti – ñatvā ca so sammutiyo puthujjā.

Upekkhatī uggahaṇanti maññeti. Aññe taṇhāvasena diṭṭhivasena gaṇhanti parāmasanti abhinivisanti. Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti – upekkhatī uggahaṇanti maññe.

Tenāha bhagavā –

‘‘Na brāhmaṇo kappamupeti saṅkhā, na diṭṭhisārī napi ñāṇabandhu;

Ñatvā ca so sammutiyo puthujjā, upekkhatī uggahaṇanti maññe’’ti.



146.
婆罗门以知见不趋向计度，不随见解亦非智系；
了知凡夫众共许后，我想他舍离执取。
"婆罗门以知见不趋向计度"中，"不"是否定。"婆罗门"因已除去七法而成婆罗门...（此处省略）...无所依者被称为梵天。"计度"有二种计度—渴爱计度和见解计度...这是渴爱计度...这是见解计度。"知见"指智慧、了知...无痴、择法、正见。"婆罗门以知见不趋向计度"，婆罗门以知见已知、已衡量、已评估、已明了、已明确"一切行无常...一切行是苦...凡是生法皆是灭法"后，不趋向、不靠近、不接近、不执取、不触取、不执著渴爱计度或见解计度。这就是"婆罗门以知见不趋向计度"。
"不随见解亦非智系"，他的六十二种见解已断、已断绝、已止息、已平息、不能生起、以智火烧尽。他不被见解所引导、所牵引、所漂流、所卷走，也不认为那见解为真实，不回归它。这就是"不随见解"。"亦非智系"，不以八等至智或五神通智造作、产生、生起、出现、显现渴爱系或见解系。这就是"不随见解亦非智系"。
"了知凡夫众共许后"中，"了知"指已了知、已知、已衡量、已评估、已明了、已明确。"一切行无常"已了知、已知、已衡量、已评估、已明了、已明确，"一切行是苦"...（此处省略）..."凡是生法皆是灭法"已了知、已知、已衡量、已评估、已明了、已明确。这就是"了知"。"共许"指六十二种见解称为见解共许。"凡夫"指由凡夫所生的共许，或由众多不同人所生的共许称为凡夫。这就是"了知凡夫众共许后"。
"我想他舍离执取"，其他人以渴爱力或见解力而执取、触取、执著。阿罗汉舍离，不执取、不触取、不执著。这就是"我想他舍离执取"。
因此世尊说：
"婆罗门以知见不趋向计度，不随见解亦非智系；
了知凡夫众共许后，我想他舍离执取。"

147.

Vissajjaganthāni munīdha loke, vivādajātesu na vaggasārī;

Santoasantesu upekkhako so, anuggaho uggahaṇanti maññe.

Vissajja ganthāni munīdha loketi. 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 parāmasati sīlabbataparāmāso kāyagantho, attano diṭṭhiṃ abhiniveso kāyagantho idaṃsaccābhiniveso kāyagantho. Vissajjāti ganthe vossajjitvā vissajja. Atha vā ganthe gadhite ganthite [gathite gaṇṭhite (bahūsu) suddhaṭṭhakasutte sattamagāthāvaṇṇanā oloketabbā] bandhe vibandhe ābandhe [baddhe vibaddhe ābaddhe (sī.)] lagge laggite palibuddhe bandhane phoṭayitvā vissajja. Yathā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ vissajjaṃ karonti vikopenti; evameva ganthe vossajjitvā vissajja. Atha vā ganthe gathite gaṇṭhite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vissajja. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloketi – vissajja ganthāni munīdha loke.

Vivādajātesu na vaggasārīti. Vivādajātesu sañjātesu nibbattesu abhinibbattesu pātubhūtesu [vivāde jāte sañjāte nibbatte abhinibbatte pātubhūte (sī. ka.)] chandāgatiṃ gacchantesu dosāgatiṃ gacchantesu bhayāgatiṃ gacchantesu mohāgatiṃ gacchantesu na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na bhayāgatiṃ gacchati, na mohāgatiṃ 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 vaggehi dhammehi yāyati nīyati vuyhati saṃharīyatīti – vivādajātesu na vaggasārī.

Santo asantesu upekkhako soti. Santoti rāgassa santattā santo, dosassa santattā santo, mohassa santattā santo…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. Asantesūti asantesu anupasantesu avūpasantesu anibbutesu appaṭipassaddhesūti – santo asantesu. Upekkhako soti arahā chaḷaṅgupekkhāya samannāgato cakkhunā rūpaṃ disvā neva sumano hoti na dummano upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… kālaṃ kaṅkhati bhāvito santoti – santo asantesu upekkhako so.

Anuggaho uggahaṇanti maññeti. Aññe taṇhāvasena diṭṭhivasena gaṇhante parāmasante abhinivisante. Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti – anuggaho uggahaṇanti maññe.

Tenāha bhagavā –

‘‘Vissajja ganthāni munīdha loke, vivādajātesu na vaggasārī;

Santo asantesu upekkhako so, anuggaho uggahaṇanti maññe’’ti.



147.
牟尼于此世间已舍系缚，争论生起时不随众党；
寂静者对不寂静者保持舍心，我想他无执取也无取着。
"牟尼于此世间已舍系缚"中，"系缚"有四种：贪欲身系、嗔恚身系、戒禁取身系、此实执取身系。对自己见解的贪著是贪欲身系，对他人言论的嗔恨不满是嗔恚身系，执取自己的戒或禁制或戒禁是戒禁取身系，执著自己的见解是此实执取身系。"已舍"指已舍离系缚。或者已解开、已舍离系缚、结缚、缠缚、系缚、粘着、执着、障碍的束缚。如解开、拆散已备好的车辆、马车、牛车、轿子；同样地已舍离系缚。或者已解开、已舍离系缚、结缚、缠缚、系缚、粘着、执着、障碍的束缚。"牟尼"，寂默称为智慧...超越系缚之网者是牟尼。"于此"指在此见解...在此人世间。这就是"牟尼于此世间已舍系缚"。
"争论生起时不随众党"，当争论生起、产生、出现、显现时，当他人随欲行、随嗔行、随怖行、随痴行时，他不随欲行、不随嗔行、不随怖行、不随痴行，不随贪力而行，不随嗔力而行，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，不被分党的法所引导、牵引、漂流、卷走。这就是"争论生起时不随众党"。
"寂静者对不寂静者保持舍心"中，"寂静者"因贪已寂静而寂静，因嗔已寂静而寂静，因痴已寂静而寂静...因一切不善行已寂静、已止息、已平静、已熄灭、已息灭、已离去、已平息而寂静、止息、平静、熄灭、平息。"对不寂静者"指对不寂静、不止息、不平静、不熄灭、不平息者。这就是"寂静者对不寂静者"。"保持舍心"，阿罗汉具足六支舍：以眼见色既不喜也不忧，保持舍心而住，具念正知。以耳闻声...等待时节，已修习、寂静。这就是"寂静者对不寂静者保持舍心"。
"我想他无执取也无取着"，其他人以贪力、见力而执取、触取、执著。阿罗汉保持舍心，不执取、不触取、不执著。这就是"我想他无执取也无取着"。
因此世尊说：
"牟尼于此世间已舍系缚，争论生起时不随众党；
寂静者对不寂静者保持舍心，我想他无执取也无取着。"

148.

Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;

Sa vippamutto diṭṭhigatehi dhīro, na limpati loke anattagarahī.

Pubbāsavehitvā nave akubbanti. Pubbāsavā vuccanti atītā rūpavedanāsaññāsaṅkhāraviññāṇā. Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese hitvā cajitvā pariccajitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – pubbāsave hitvā. Nave akubbanti navā vuccanti paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre ārabbha chandaṃ [khantiṃ (ka.)] akubbamāno pemaṃ akubbamāno rāgaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – pubbāsave hitvā nave akubbaṃ.

Na chandagū nopi nivissavādīti. 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 vaggehi dhammehi yāyati nīyati vuyhati na saṃharīyatīti – na chandagū. Nopi nivissavādīti ‘‘sassato loko, idameva saccaṃ moghamañña’’nti na nivissavādī…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti na nivissavādīti – na chandagū nopi nivissavādī.

Sa vippamutto diṭṭhigatehi dhīroti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhigatehi vippamutto visaññutto vimariyādikatena cetasā viharati. Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – sa vippamutto diṭṭhigatehi dhīro.

Na limpati loke anattagarahīti. Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo …pe… ayaṃ diṭṭhilepo. Tassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho; tassa taṇhālepassa pahīnattā, diṭṭhilepassa paṭinissaṭṭhattā apāyaloke na limpati, manussaloke na limpati, devaloke na limpati, khandhaloke na limpati, dhātuloke na limpati, āyatanaloke na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na limpati loke.

Anattagarahīti dvīhi kāraṇehi attānaṃ garahati – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca attānaṃ garahati? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’nti attānaṃ garahati. ‘‘Kataṃ me vacīduccaritaṃ…pe… kataṃ me manoduccaritaṃ … kato me pāṇātipāto…pe… katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati.


148.
舍弃旧漏不造新，不随欲也非执著论说；
彼智者已解脱诸见，不染着于世间不自责。
"舍弃旧漏不造新"中，"旧漏"指过去的色、受、想、行、识。对过去诸行而生起的烦恼，舍弃、放弃、遍舍、断除、驱逐、灭尽、令不存在，这就是"舍弃旧漏"。"不造新"中，"新"指现在的色、受、想、行、识。对现在诸行不造作欲望，不造作爱着，不造作贪爱，不生起、不共生、不产生、不显现，这就是"舍弃旧漏不造新"。
"不随欲也非执著论说"，不随欲行，不随嗔行，不随痴行，不随怖行，不随贪力而行，不随嗔力而行，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，不被分党的法所引导、牵引、漂流、卷走，这就是"不随欲"。"非执著论说"，不执著论说"世界是常住，唯此为真实，其他为虚妄"...（此处省略）..."如来死后非存在非不存在，唯此为真实，其他为虚妄"，这就是"不随欲也非执著论说"。
"彼智者已解脱诸见"，他的六十二种见解已断、已断绝、已止息、已平息、不能生起、以智火烧尽。他从诸见解脱、离缚，以心无界限而住。"智者"指贤智、睿智、具慧、有觉、有智、有辨别、有慧，这就是"彼智者已解脱诸见"。
"不染着于世间不自责"中，"染着"有两种：渴爱染着和见解染着...这是渴爱染着...这是见解染着。他的渴爱染着已断，见解染着已除；因渴爱染着已断，见解染着已除，他不染着于地狱世间，不染着于人间世间，不染着于天界世间，不染着于蕴世间，不染着于界世间，不染着于处世间，不粘着，不执着，已离染、已离粘、已离执，已出离、已解脱、已离缚，以心无界限而住。这就是"不染着于世间"。


Atha vā ‘‘sīlesumhi na paripūrakārī’’ti attānaṃ garahati. ‘‘Indriyesumhi aguttadvāro’’ti… ‘‘bhojanemhi amattaññū’’ti… ‘‘jāgariyamhi ananuyutto’’ti… ‘‘na satisampajaññenāmhi samannāgato’’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… ‘‘dukkhasamudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Evaṃ attagarahī. Tayidaṃ kammaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamāno anattagarahīti – na limpati loke anattagarahī.

Tenāha bhagavā –

‘‘Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;

Sa vippamutto diṭṭhigatehi dhīro, na limpati loke anattagarahī’’ti.



（接上文）
"不自责"，由两个原因而自责：已作和未作。如何因已作和未作而自责？"我已作身恶行，未作身善行"而自责。"我已作语恶行...已作意恶行...已作杀生...已有邪见，未有正见"而自责。这样因已作和未作而自责。
或者"我于诸戒未圆满实行"而自责。"我于诸根门未守护"..."我于饮食未知节量"..."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"..."我未修习八支圣道"..."我未遍知苦"..."我未断除苦集"..."我未修习道"..."我未证悟灭"而自责。这样因已作和未作而自责。这就是自责。不造作、不生起、不共生、不产生、不显现这样的业，故不自责。这就是"不染着于世间不自责"。
因此世尊说：
"舍弃旧漏不造新，不随欲也非执著论说；
彼智者已解脱诸见，不染着于世间不自责。"

149.

Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyo.[iti bhagavā]

Sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vāti. Senā vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo… doso… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā mārasenā.

Vuttañhetaṃ bhagavatā –

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

Na naṃ asuro jināti, jetvāva labhate sukha’’nti.

Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā – so vuccati visenibhūto. So diṭṭhe visenibhūto, sute… mute … viññāte visenibhūtoti – sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.

Sa pannabhāro muni vippamuttoti. Bhārāti tayo bhārā – khandhabhāro, kilesabhāro, abhisaṅkhārabhāro. Katamo khandhabhāro? Paṭisandhiyā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ khandhabhāro. Katamo kilesabhāro? Rāgo doso moho…pe… sabbākusalābhisaṅkhārā – ayaṃ kilesabhāro. Katamo abhisaṅkhārabhāro? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ abhisaṅkhārabhāro. Yato khandhabhāro ca kilesabhāro ca abhisaṅkhārabhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so vuccati pannabhāro patitabhāro oropitabhāro samoropitabhāro nikkhittabhāro paṭipassaddhabhāro.

Munīti monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā, paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā parināyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi. Tena ñāṇena samannāgato muni monappatto.

Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. Katamaṃ kāyamoneyyaṃ? Tividhānaṃ kāyaduccaritānaṃ [tividhakāyaduccaritānaṃ (ka.) mahāni. 14] pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ – idaṃ kāyamoneyyaṃ.

Katamaṃ vacīmoneyyaṃ? Catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ – idaṃ vacīmoneyyaṃ.


149.
他于一切法已成离军，对于所见所闻所觉；
彼牟尼已卸重担已解脱，不可计度非止息非希求。[世尊如是说]
"他于一切法已成离军，对于所见所闻所觉"中，"军"指魔军。身恶行是魔军，语恶行是魔军，意恶行是魔军，贪...嗔...痴...忿...恨...覆...恼...嫉...悭...诳...谄...慢...过慢...傲...放逸...一切烦恼...一切恶行...一切扰动...一切热恼...一切忧恼...一切不善行都是魔军。
如世尊所说：
"欲是你第一军，第二称为不乐...（此处省略）...
非阿修罗能胜彼，战胜后得安乐。"
当以四圣道战胜、降伏、摧毁、破坏、背离一切魔军与一切对抗的烦恼时，称为已成离军。他于所见已成离军，于所闻...于所觉...于所识已成离军。这就是"他于一切法已成离军，对于所见所闻所觉"。
"彼牟尼已卸重担已解脱"中，"重担"有三种：蕴重担、烦恼重担、行重担。什么是蕴重担？结生时的色、受、想、行、识，这是蕴重担。什么是烦恼重担？贪、嗔、痴...一切不善行，这是烦恼重担。什么是行重担？福行、非福行、不动行，这是行重担。当蕴重担、烦恼重担、行重担已断、已断根、已如断多罗树根使不复生时，称为已卸重担、已落重担、已放下重担、已完全放下重担、已舍重担、已平息重担。
"牟尼"，寂默称为智慧。即是慧、了知、择法、深择、法择、辨识、度知、观察、贤明、善巧、善察、广慧、思虑、省察、广博、智性、导引、观照、正知、鞭策、慧、慧根、慧力、慧剑、慧殿、慧光、慧明、慧灯、慧宝、无痴、择法、正见。具足此智者为牟尼，已达寂默。
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Katamaṃ manomoneyyaṃ? Tividhānaṃ manoduccaritānaṃ pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ manomoneyyaṃ, cittārammaṇe ñāṇaṃ manomoneyyaṃ, cittapariññā manomoneyyaṃ, pariññāsahagato maggo manomoneyyaṃ, citte chandarāgassa pahānaṃ manomoneyyaṃ, cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṃ – idaṃ manomoneyyaṃ.

‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.

‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka’’nti [ninahātapāpakanti (sī.)].

Imehi tīhi moneyyehi dhammehi samannāgatā cha munino [munayo (sī. syā. ka.)] – agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino, munimuninoti [munimunino (sī. syā. ka.) mahāni. 14]. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino, arahanto asekhamunino. Paccekabuddhā paccekamunino. Munimunino vuccanti tathāgatā arahanto sammāsambuddhā.

‘‘Na monena muni hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

‘‘Pāpāni parivajjeti, sa muni tena so muni;

Yo munāti ubho loke, muni tena pavuccati.

‘‘Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussehi pūjito yo, saṅgajālamaticca so muni’’.

Vippamuttoti munino rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; dosā cittaṃ… mohā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ…pe… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – sa pannabhāro muni vippamutto.

Na kappiyo nūparato na patthiyoti bhagavāti. 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 na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na kappiyo. Nūparatoti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekhā appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya āramanti viramanti paṭiviramanti, arahā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na kappiyo nūparato. Na patthiyoti. Patthanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā patthanā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati na patthiyo.


什么是意寂默？断除三种意恶行是意寂默，三种意善行是意寂默，对心所缘的智是意寂默，遍知心是意寂默，伴随遍知的道是意寂默，断除对心的欲贪是意寂默，止息心行的想受灭尽定是意寂默，这是意寂默。
"身寂默、语寂默、意寂默无漏者，
牟尼具足寂默法，称为舍弃一切者。
身寂默、语寂默、意寂默无漏者，
牟尼具足寂默法，称为已洗净罪恶者。"
具足这三种寂默法的有六种牟尼：在家牟尼、出家牟尼、有学牟尼、无学牟尼、辟支牟尼、牟尼中的牟尼。什么是在家牟尼？已见道已知教法的在家者，这些是在家牟尼。什么是出家牟尼？已见道已知教法的出家者，这些是出家牟尼。七有学是有学牟尼，阿罗汉是无学牟尼，辟支佛是辟支牟尼，如来阿罗汉正等觉称为牟尼中的牟尼。
"非以寂默成牟尼，愚痴形相无智者；
智者如持秤取最胜，
舍离诸恶彼即牟尼；因此彼即是牟尼。
谁于两界皆思量，因此称彼为牟尼。
知晓不善者与善者之法，于内与外一切世间；
为天人所供养者，超越系缚之网彼即牟尼。"
"已解脱"，牟尼的心从贪已解脱、已遍解脱、已善解脱；从嗔...从痴，心已解脱、已遍解脱、已善解脱...从一切不善行，心已解脱、已遍解脱、已善解脱。这就是"彼已卸重担牟尼已解脱"。
"不可计度非止息非希求"中，"计度"有二种：渴爱计度和见解计度...这是渴爱计度...这是见解计度。他的渴爱计度已断，见解计度已除；因渴爱计度已断，见解计度已除，不造作、不生起、不共生、不产生、不显现渴爱计度或见解计度，这就是"不可计度"。"非止息"，一切愚凡夫贪着，从善凡夫起，七有学为未得而得、未证而证、未作证而作证而止息、远离、遍离，阿罗汉已止息、已远离、已遍离、已出离、已解脱、已离缚，以心无界限而住，这就是"不可计度非止息"。"非希求"，希求称为渴爱。即是贪、染着...贪婪、不善根。对于已断、已断绝、已止息、已平息、不能生起、以智火烧尽此希求渴爱者，称为非希求。


Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhāgī 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 saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – na kappiyo nūparato na patthiyo iti bhagavā.


"世尊"是尊敬的称呼。又，因已破除贪故为世尊，已破除嗔故为世尊，已破除痴故为世尊，已破除慢故为世尊，已破除见故为世尊，已破除刺故为世尊，已破除烦恼故为世尊；已分别、遍分别、详细分别法宝故为世尊；已作诸有终尽故为世尊；已修身、已修戒、已修心、已修慧故为世尊；世尊亲近林野、边远住处、寂静、少声响、少人声、适于独居、适于禅思故为世尊；世尊享有衣服、饮食、住处、病缘医药资具故为世尊；世尊享有义味、法味、解脱味、增上戒、增上心、增上慧故为世尊；世尊享有四禅、四无量、四无色定故为世尊；世尊享有八解脱、八胜处、九次第住定故为世尊；世尊享有十想修习、十遍处定、入出息念定、不净定故为世尊；世尊享有四念处、四正勤、四神足、五根、五力、七觉支、八支圣道故为世尊；世尊享有十如来力、四无畏、四无碍解、六神通、六佛法故为世尊；"世尊"此名非母所作、非父所作、非兄所作、非姊妹所作、非朋友亲近者所作、非亲族血亲所作、非沙门婆罗门所作、非天神所作；这是诸佛世尊在菩提树下证得一切智智时的解脱最终称谓，是真实施设，即所谓"世尊"。这就是"不可计度非止息非希求，世尊如是说"。;


Tenāha bhagavā –

‘‘Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyo’’.[iti bhagavāti]

Mahāviyūhasuttaniddeso terasamo.

因此世尊说：
"他于一切法已成离军，对于所见所闻所觉；
彼已卸重担牟尼已解脱，不可计度非止息非希求。"[世尊如是说]
《大排列经》义释第十三品终


