14. Tuvaṭṭakasuttaniddeso

Atha tuvaṭṭakasuttaniddesaṃ vakkhati –



14. 速行经的义释
现在开始解说速行经的义释 -
备注：这是对巴利文标题"Tuvaṭṭakasuttaniddeso"及其引言句的直译。"Tuvaṭṭaka"意为"速行"，"sutta"意为"经"，"niddesa"意为"义释"。"Atha"是"现在"，"vakkhati"意为"将说/开始解说"。

150.

Pucchāmitaṃ ādiccabandhu,[ādiccabandhū (sī. syā.)]vivekaṃ santipadañca mahesi[mahesiṃ (sī. syā.)];

Kathaṃ disvā nibbāti bhikkhu, anupādiyāno lokasmiṃ kiñci.

Pucchāmi taṃ ādiccabandhūti. Pucchāti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhāvanāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā. Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā. Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando [saṃsayapakkhanno (sī. syā.)] hoti vimatipakkhando dveḷhakajāto, ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti so vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā. Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmāno pucchanti, devatāyo pucchanti – ayaṃ amanussapucchā. Katamā nimmitapucchā? Yaṃ bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ taṃ so nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati, bhagavā tassa [natthi sī. syā. potthakesu] visajjeti – ayaṃ nimmitapucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā. Aparāpi tisso pucchā – diṭṭhadhammikatthapucchā, samparāyikatthapucchā, paramatthapucchā. Aparāpi tisso pucchā – anavajjatthapucchā, nikkilesatthapucchā [nikkhepatthapucchā (sī. ka.)], vodānatthapucchā. Aparāpi tisso pucchā – atītapucchā, anāgatapucchā, paccuppannapucchā. Aparāpi tisso pucchā – ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā. Aparāpi tisso pucchā – kusalapucchā, akusalapucchā, abyākatapucchā. Aparāpi tisso pucchā – khandhapucchā, dhātupucchā, āyatanapucchā. Aparāpi tisso pucchā – satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā. Aparāpi tisso pucchā – indriyapucchā, balapucchā, bojjhaṅgapucchā. Aparāpi tisso pucchā – maggapucchā, phalapucchā, nibbānapucchā.

Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ, ‘‘kathayassu me’’ti – pucchāmi taṃ. Ādiccabandhūti. Ādicco vuccati sūriyo [suriyo (sī. syā.)]. Sūriyo gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu; tasmā buddho ādiccabandhūti – pucchāmi taṃ ādiccabandhu.


150.
我询问您，太阳的亲族啊，关于离欲和寂静之道，伟大的智者啊；
比丘如何观察后能够涅槃，不执取世间任何事物。
"我询问您，太阳的亲族啊"的解释：询问有三种询问 - 为了了解未知而询问，为了对比已知而询问，为了断除疑惑而询问。什么是为了了解未知而询问？当某事物的特征本来未知、未见、未衡量、未判断、未明了、未显现时，为了知道、见到、衡量、判断、明了它而提出询问 - 这就是为了了解未知而询问。什么是为了对比已知而询问？当某事物的特征本来已知、已见、已衡量、已判断、已明了、已显现时，为了与其他智者对比而提出询问 - 这就是为了对比已知而询问。什么是为了断除疑惑而询问？当本来陷入怀疑、陷入犹豫、产生两难，想着"是这样吗？不是这样吗？是什么呢？怎么样呢？"，为了断除这种疑惑而提出询问 - 这就是为了断除疑惑而询问。这是三种询问。
还有另外三种询问 - 人的询问、非人的询问、化现的询问。什么是人的询问？人们亲近佛陀世尊后提出询问，比丘询问，比丘尼询问，优婆塞询问，优婆夷询问，国王询问，刹帝利询问，婆罗门询问，吠舍询问，首陀罗询问，在家人询问，出家人询问 - 这是人的询问。什么是非人的询问？非人亲近佛陀世尊后提出询问，龙询问，金翅鸟询问，夜叉询问，阿修罗询问，乾闼婆询问，四大天王询问，帝释天询问，梵天询问，诸天神询问 - 这是非人的询问。什么是化现的询问？世尊化现的意生之身，具足一切肢体，诸根完整，那个化现者亲近佛陀世尊后提出询问，世尊为他解答 - 这是化现的询问。这是三种询问。
还有另外三种询问 - 为自利而询问，为利他而询问，为自他两利而询问。还有另外三种询问 - 关于现世利益的询问，关于来世利益的询问，关于最高利益的询问。还有另外三种询问 - 关于无过失的询问，关于无烦恼的询问，关于清净的询问。还有另外三种询问 - 关于过去的询问，关于未来的询问，关于现在的询问。还有另外三种询问 - 关于内在的询问，关于外在的询问，关于内外的询问。还有另外三种询问 - 关于善的询问，关于不善的询问，关于无记的询问。还有另外三种询问 - 关于蕴的询问，关于界的询问，关于处的询问。还有另外三种询问 - 关于念处的询问，关于正勤的询问，关于神足的询问。还有另外三种询问 - 关于根的询问，关于力的询问，关于觉支的询问。还有另外三种询问 - 关于道的询问，关于果的询问，关于涅槃的询问。
"我询问您"是指我询问您、请求您、恳请您、使您生信，意即"请您为我说"。"太阳的亲族"的解释：太阳指日轮。日轮姓乔答摩，世尊也姓乔答摩，世尊是太阳的族亲、族属；因此佛陀被称为太阳的亲族 - 这就是"我询问您，太阳的亲族"的意思。


Vivekaṃ santipadañca mahesīti. Vivekāti tayo vivekā – kāyaviveko , cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ kāyena vivittena viharati. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti – ayaṃ kāyaviveko.

Katamo cittaviveko? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ vivittaṃ hoti, tatiyaṃ jhānaṃ samāpannassa pītiyā cittaṃ vivittaṃ hoti, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ vivittaṃ hoti, ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ vivittaṃ hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ vivittaṃ hoti , nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ vivittaṃ hoti. Sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Sakadāgāmissa oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā, tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ vivittaṃ hoti – ayaṃ cittaviveko.

Katamo upadhiviveko? Upadhi vuccati kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ – ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ [vūpakaṭṭhakāyānaṃ (sī.)] nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. Santīti ekena ākārena santipi santipadampi taṃyeva amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Vuttañhetaṃ bhagavatā – ‘‘santametaṃ padaṃ, paṇītametaṃ padaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’’nti. Atha aparena ākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo – ime vuccanti santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ.


"离欲和寂静之道"的解释：离欲有三种 - 身离欲、心离欲、依止离欲。
什么是身离欲？在此，比丘亲近寂静的住处：林野、树下、山岩、山洞、山穴、坟场、森林、露地、草堆，以身远离而住。他独自行走，独自站立，独自坐下，独自卧息，独自入村乞食，独自返回，独自静坐，独自经行，独自行、住、动、止、护、养、持 - 这是身离欲。
什么是心离欲？入初禅者，心远离五盖；入第二禅者，心远离寻伺；入第三禅者，心远离喜；入第四禅者，心远离苦乐；入空无边处定者，心远离色想、对碍想、种种想；入识无边处定者，心远离空无边处想；入无所有处定者，心远离识无边处想；入非想非非想处定者，心远离无所有处想。预流者的心远离身见、疑惑、戒禁取见、见随眠、疑随眠及与之相应的烦恼。一来者的心远离粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠及与之相应的烦恼。不还者的心远离微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠及与之相应的烦恼。阿罗汉的心远离色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠及与之相应的烦恼，以及一切外在相 - 这是心离欲。
什么是依止离欲？依止指烦恼、蕴和行。依止离欲指不死、涅槃。即是一切行的止息、一切依止的舍离、渴爱的灭尽、离欲、寂灭、涅槃 - 这是依止离欲。身离欲是远离身、乐于出离者的；心离欲是心清净、达到最高清净者的；依止离欲是无依止、达到行灭者的。"寂静"以一种方式来说，寂静和寂静之道都是指那不死的涅槃，即是一切行的止息、一切依止的舍离、渴爱的灭尽、离欲、寂灭、涅槃。这是世尊所说："这是寂静之道，这是殊胜之道，即是一切行的止息、一切依止的舍离、渴爱的灭尽、离欲、寂灭、涅槃。"另一方面，能导向证得寂静、触证寂静、实现寂静的诸法，即是：四念处、四正勤、四神足、五根、五力、七觉支、八圣道分 - 这些被称为寂静之道、庇护之道、避难之道、归依之道、无畏之道、不死之道、甘露之道、涅槃之道。


Mahesīti mahesi bhagavā. Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi; mahato tamokāyassa padālanaṃ, mahato vipallāsassa bhedanaṃ, mahato taṇhāsallassa abbahanaṃ [abbūhanaṃ (sī. syā.), abbhuhanaṃ (ka.)], mahato diṭṭhisaṅghātassa viniveṭhanaṃ, mahato mānadhajassa papātanaṃ [pavāhanaṃ (syā.)], mahato abhisaṅkhārassa vūpasamaṃ, mahato oghassa nittharaṇaṃ, mahato bhārassa nikkhepanaṃ, mahato saṃsāravaṭṭassa upacchedaṃ, mahato santāpassa nibbāpanaṃ , mahato pariḷāhassa paṭipassaddhiṃ, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne mahante sammappadhāne mahante iddhipāde mahantāni indriyāni mahantāni balāni mahante bojjhaṅge mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi; mahesakkhehi vā sattehi esito gavesito pariyesito kahaṃ buddho kahaṃ bhagavā kahaṃ devadevo kahaṃ narāsabhoti mahesīti – vivekaṃ santipadañca mahesi.

Kathaṃ disvā nibbāti bhikkhūti. Kathaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā attano rāgaṃ nibbāpeti, dosaṃ nibbāpeti, mohaṃ nibbāpeti, kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe darathe… sabbe pariḷāhe… sabbe santāpe … sabbākusalābhisaṅkhāre nibbāpeti sameti upasameti vūpasameti paṭipassambheti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekho vā bhikkhūti – kathaṃ disvā nibbāti bhikkhu.

Anupādiyāno lokasmiṃ kiñcīti. Catūhi upādānehi anupādiyamāno agaṇhayamāno aparāmasamāno anabhinivisamāno. Lokasminti apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. Kiñcīti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagatanti – anupādiyāno lokasmiṃ kiñci.

Tenāha so nimmito –

‘‘Pucchāmi taṃ ādiccabandhu, vivekaṃ santipadañca mahesi;

Kathaṃ disvā nibbāti bhikkhu, anupādiyāno lokasmiṃ kiñcī’’ti.



"大仙人"的解释：世尊是大仙人。因为他寻求、探求、追求大戒蕴，所以是大仙人；因为他寻求、探求、追求大定蕴...大慧蕴...大解脱蕴...大解脱知见蕴，所以是大仙人；因为他寻求、探求、追求：破除大黑暗、粉碎大颠倒、拔除大爱箭、解开大见结、摧毁大慢幢、平息大行、渡越大暴流、放下大重担、断绝大轮回、熄灭大热恼、止息大苦痛、高举大法幢，所以是大仙人；因为他寻求、探求、追求大念处、大正勤、大神足、大根、大力、大觉支、大八圣道、大究竟义不死涅槃，所以是大仙人；因为他被具大威力的众生所寻求、探求、追求："佛在哪里？世尊在哪里？天中天在哪里？人中牛王在哪里？"，所以是大仙人 - 这就是"大仙人"的意思。
"比丘如何观察后能够涅槃"：如何观察、看见、衡量、判断、明了、了知后，熄灭自己的贪、嗔、痴、忿恨...怨恨...覆藏...恼害...嫉妒...悭吝...诈伪...狡诈...傲慢...争竞...慢...过慢...骄...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，使之平息、止息、熄灭、安息。"比丘"指凡夫善人比丘或有学比丘。
"不执取世间任何事物"：不以四种执取而执取、抓取、执着、固着。"世间"指地狱世间、人世间、天世间，蕴世间、界世间、处世间。"任何"指任何色、受、想、行、识。
因此那化现者说：
"我询问您，太阳的亲族啊，关于离欲和寂静之道，伟大的智者啊；
比丘如何观察后能够涅槃，不执取世间任何事物。"

151.

Mūlaṃpapañcasaṅkhāya, [iti bhagavā]

Mantā asmīti sabbamuparundhe[sabbamuparuddhe (syā.)];

Yā kāci taṇhā ajjhattaṃ, tāsaṃ vinayā sadā sato sikkhe.

Mūlaṃ papañcasaṅkhāya, [iti bhagavā] mantā asmīti sabbamuparundheti. Papañcāyeva papañcasaṅkhā. Taṇhāpapañcasaṅkhā diṭṭhipapañcasaṅkhā. Katamaṃ taṇhāpapañcassa mūlaṃ? Avijjāmūlaṃ, ayonisomanasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ , anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ taṇhāpapañcassa mūlaṃ. Katamaṃ diṭṭhipapañcassa mūlaṃ? Avijjāmūlaṃ, ayonisomanasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ diṭṭhipapañcassa mūlaṃ.

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 sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – mūlaṃ papañcasaṅkhāya iti bhagavā.

Mantā asmīti sabbamuparundheti. Mantā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Asmīti rūpe asmīti māno asmīti chando asmīti anusayo; vedanāya… saññāya… saṅkhāresu… viññāṇe asmīti māno asmīti chando asmīti anusayoti. Mūlaṃ papañcasaṅkhāya iti bhagavā. Mantā asmīti sabbamuparundheti. Papañcasaṅkhāya mūlañca asmimānañca mantāya sabbaṃ rundheyya uparundheyya nirodheyya vūpasameyya atthaṅgameyya paṭipassambheyyāti – mūlaṃ papañcasaṅkhāya iti bhagavā, mantā asmīti sabbamuparundhe.


151.
[世尊说：]
"应以智慧了知戏论的根源，
以智慧抑制一切'我是


Yā kāci taṇhā ajjhattanti. Yā kācīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yā kācīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Ajjhattanti ajjhattasamuṭṭhānā vā [ajjhattaṃ samuṭṭhāti (syā.)] sā taṇhāti – ajjhattaṃ . Atha vā ajjhattikaṃ vuccati cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Cittena sā taṇhā sahagatā sahajātā saṃsaṭṭhā sampayuttā ekuppādā ekanirodhā ekavatthukā ekārammaṇātipi ajjhattanti – yā kāci taṇhā ajjhattaṃ.

Tāsaṃ vinayā sadā sato sikkheti. Sadāti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ, satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmigajātaṃ avīcisantatisahitaṃ phusitaṃ, purebhattaṃ pacchābhattaṃ , purimaṃ yāmaṃ majjhimaṃ yāmaṃ pacchimaṃ yāmaṃ, kāḷe juṇhe, vasse hemante gimhe, purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte…pe… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. Aparehipi catūhi kāraṇehi sato – asati parivajjanāya sato, satikaraṇīyānaṃ dhammānaṃ katattā sato, satipaṭipakkhānaṃ dhammānaṃ hatattā sato, satinimittānaṃ asammuṭṭhattā sato. Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññatāya sato, satiyā apaccorohanatāya sato. Aparehipi catūhi kāraṇehi sato – sattattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato, ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. Yā sati anussati paṭissati, sati saraṇatā dhāraṇatā apilāpanatā asammussanatā, sati satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto, upagato samupagato, upapanno samupapanno, samannāgato so vuccati sato.

Sikkheti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, khuddako sīlakkhandho… mahanto sīlakkhandho, sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.


内在的任何渴爱的解释："任何"是指包括一切、完全、彻底、无余、无遗的总括用语。"渴爱"指对色的渴爱...对法的渴爱。"内在"指那渴爱是从内在生起的。或者说，"内在"指心。所谓心，即是意、意界、心、净心、意、意处、意根、识、识蕴、相应的意识界。那渴爱与心相应、俱生、相混、相应、同生、同灭、同所依、同所缘，这也称为"内在" - 这就是"内在的任何渴爱"的意思。
"应常念学调伏它们"的解释："常"指总是、一切时、所有时、恒常时、持续时、连续不断、相续、如水波相续、无间断地、持续地，在饭前、饭后，在初夜、中夜、后夜，在黑月、白月，在雨季、冬季、夏季，在前生阶段、中生阶段、后生阶段。"念"由四个原因而有念：修习身随观念处而有念，对受...对心...对法修习法随观念处而有念。另由四个原因而有念：由于远离不念而有念，由于已作应念之法而有念，由于已破念的对治法而有念，由于未忘念相而有念。另由四个原因而有念：由于具足念而有念，由于自在于念而有念，由于熟练于念而有念，由于不退失于念而有念。另由四个原因而有念：由于念性而有念，由于寂静性而有念，由于平静性而有念，由于具足寂静法而有念。由于念佛而有念，由于念法而有念，由于念僧而有念，由于念戒而有念，由于念舍而有念，由于念天而有念，由于念入出息而有念，由于念死而有念，由于念身而有念，由于念寂止而有念。凡是念、随念、忆念、念、记忆、持守、不忘失、念、念根、念力、正念、念觉支、一乘道 - 这称为念。具足、完全具足、达到、完全达到、成就、完全成就、具备这种念的，称为有念者。
"学"指三学：增上戒学、增上心学、增上慧学。什么是增上戒学？在此，比丘具戒，住于防护别解脱律仪，具足正行与行处，对微细的罪过也见到危险，受持学处而学习。小戒蕴...大戒蕴，戒是基础、开始、行为、防护、律仪、入口、前导，为获得诸善法 - 这是增上戒学。


Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘‘upekkhako satimā sukhavihārī’’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti , ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā.

Tāsaṃ vinayā sadā sato sikkheti. Tāsaṃ taṇhānaṃ vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya; imā tisso sikkhāyo āvajjanto sikkheyya, pajānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya, sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – tāsaṃ vinayā sadā sato sikkhe.

Tenāha bhagavā –

‘‘Mūlaṃ papañcasaṅkhāya, [iti bhagavā]

Mantā asmīti sabbamuparundhe;

Yā kāci taṇhā ajjhattaṃ, tāsaṃ vinayā sadā sato sikkhe’’ti.



什么是增上心学？在此，比丘远离欲望，远离不善法，具有寻、伺，有由离生的喜、乐，成就并住于初禅。由寻、伺的止息，内心清净，心一境性，无寻、无伺，有由定生的喜、乐，成就并住于第二禅。离喜后住于舍，具念正知，以身感受乐，如圣者们所说的"具舍、具念、住于乐"，成就并住于第三禅。由断乐、断苦，以及先前已灭除喜、忧，成就并住于不苦不乐，具有舍念清净的第四禅 - 这是增上心学。
什么是增上慧学？在此，比丘具慧，具足观察生灭的智慧，是圣者的、通达的、导向正确苦灭的智慧。他如实了知"这是苦"，如实了知"这是苦集"，如实了知"这是苦灭"，如实了知"这是趣向苦灭之道"，如实了知"这些是漏"，如实了知"这是漏集"，如实了知"这是漏灭"，如实了知"这是趣向漏灭之道" - 这是增上慧学。
"应常念学调伏它们"的解释：为了调伏、对治、断除、止息、舍离、平息那些渴爱，应学增上戒，应学增上心，应学增上慧；思惟时应学习这三学，了知时应学习，见到时应学习，观察时应学习，决意心时应学习，以信胜解时应学习，策励精进时应学习，确立念时应学习，令心专注时应学习，以慧了知时应学习，应知的在了知时应学习，应遍知的在遍知时应学习，应断的在断除时应学习，应修的在修习时应学习，应证的在证悟时应学习，应实行、应履行、应受持而行。
因此世尊说：
"[世尊说：]应以智慧了知戏论的根源，
以智慧抑制一切'我是'；
对于内在的任何渴爱，应常念学习调伏它们。"

152.

Yaṃkiñci dhammamabhijaññā, ajjhattaṃ atha vāpi bahiddhā;

Na tena thāmaṃ kubbetha, na hi sā nibbuti sataṃ vuttā.

Yaṃ kiñci dhammamabhijaññā ajjhattanti. Yaṃ kiñci attano guṇaṃ jāneyya kusale vā dhamme abyākate vā dhamme. Katame attano guṇā? Uccā kulā pabbajito vā assaṃ [assa (syā.)], mahābhogakulā pabbajito vā assaṃ, uḷārabhogakulā pabbajito vā assaṃ, ñāto yasassī sagahaṭṭhapabbajitānanti vā assaṃ, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā assaṃ, suttantiko vā assaṃ, vinayadharo vā assaṃ, dhammakathiko vā assaṃ, āraññiko vā assaṃ, piṇḍapātiko vā assaṃ, paṃsukūliko vā assaṃ, tecīvariko vā assaṃ, sapadānacāriko vā assaṃ, khalupacchābhattiko vā assaṃ, nesajjiko vā assaṃ, yathāsanthatiko vā assaṃ, paṭhamassa jhānassa lābhīti vā assaṃ, dutiyassa jhānassa lābhīti vā assaṃ, tatiyassa jhānassa lābhīti vā assaṃ, catutthassa jhānassa lābhīti vā assaṃ, ākāsānañcāyatanasamāpattiyā lābhīti vā assaṃ, viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā assaṃ – ime vuccanti attano guṇā . Yaṃ kiñci attano guṇaṃ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yaṃ kiñci dhammamabhijaññā ajjhattaṃ. Atha vāpi bahiddhāti. Upajjhāyassa vā ācariyassa vā te guṇā assūti [assūti ajjhattaṃ (bahūsu)] – atha vāpi bahiddhā.

Natena thāmaṃ kubbethāti. Attano vā guṇena paresaṃ vā guṇena thāmaṃ na kareyya, thambhaṃ na kareyya, mānaṃ na kareyya, unnatiṃ na kareyya, unnamaṃ na kareyya, na tena mānaṃ janeyya, na tena thaddho assa patthaddho paggahitasiroti – na tena thāmaṃ kubbetha.

Na hi sā nibbuti sataṃ vuttāti. Satānaṃ santānaṃ sappurisānaṃ buddhānaṃ buddhasāvakānaṃ paccekabuddhānaṃ sā nibbutīti na vuttā na pavuttā na ācikkhitā na desitā na paññapitā na paṭṭhapitā na vivaṭā na vibhattā na uttānīkatā nappakāsitāti – na hi sā nibbuti sataṃ vuttā.

Tenāha bhagavā –

‘‘Yaṃ kiñci dhammamabhijaññā, ajjhattaṃ atha vāpi bahiddhā;

Na tena thāmaṃ kubbetha, na hi sā nibbuti sataṃ vuttā’’ti.



152.
无论了知任何内在或外在的法，
不应因此而生傲慢，因为诸圣者说这不是涅槃。
"了知任何内在法"的解释："任何"指了知自己的任何善法或无记法的功德。什么是自己的功德？我是从高贵家庭出家的，我是从大财富家庭出家的，我是从巨大财富家庭出家的，我是在家出家众中知名有声望的，我是获得衣食住药资具的，我是经师，我是律师，我是说法师，我是住林者，我是乞食者，我是粪扫衣者，我是三衣者，我是次第乞食者，我是过午不食者，我是常坐不卧者，我是随处住者，我是初禅的获得者，我是第二禅的获得者，我是第三禅的获得者，我是第四禅的获得者，我是空无边处定的获得者，我是识无边处定...无所有处定...非想非非想处定的获得者 - 这些称为自己的功德。了知、认知、理解、通达、证悟任何自己的功德。"外在"指那些是和尚或阿阇黎的功德。
"不应因此而生傲慢"：不应因自己的功德或他人的功德而生傲慢，不应生僵硬，不应生慢心，不应生高举，不应生抬高，不应因此生起慢心，不应因此而变得僵硬、极僵硬、高举头颅。
"因为诸圣者说这不是涅槃"：对于诸寂静者、善人、佛陀、佛弟子、辟支佛来说，这不是被说、被宣说、被告知、被教导、被安立、被确立、被开显、被分别、被显明、被宣布是涅槃。
因此世尊说：
"无论了知任何内在或外在的法，
不应因此而生傲慢，因为诸圣者说这不是涅槃。"

153.

Seyyo na tena maññeyya, nīceyyo atha vāpi sarikkho;

Phuṭṭhoanekarūpehi, nātumānaṃ vikappayaṃ tiṭṭhe.

Seyyo na tena maññeyyāti. ‘‘Seyyohamasmī’’ti atimānaṃ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti – seyyo na tena maññeyya.

Nīceyyo atha vāpi sarikkhoti. ‘‘Hīnohamasmī’’ti omānaṃ na janeyya jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. ‘‘Sadisohamasmī’’ti mānaṃ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti – nīceyyo atha vāpi sarikkho.

Phuṭṭho anekarūpehīti. Anekavidhehi ākārehi phuṭṭho pareto samohito samannāgatoti – phuṭṭho anekarūpehi.

Nātumānaṃvikappayaṃ tiṭṭheti. Ātumā vuccati attā. Attānaṃ kappento vikappento vikappaṃ āpajjanto na tiṭṭheyyāti – nātumānaṃ vikappayaṃ tiṭṭhe.

Tenāha bhagavā –

‘‘Seyyo na tena maññeyya, nīceyyo atha vāpi sarikkho;

Phuṭṭho anekarūpehi, nātumānaṃ vikappayaṃ tiṭṭhe’’ti.

154.

Ajjhattamevupasame , na aññato bhikkhu santimeseyya;

Ajjhattaṃ upasantassa, natthi attā[attaṃ (syā.)]kuto nirattā[nirattaṃ (syā.)]vā.

Ajjhattamevupasameti. Ajjhattaṃ rāgaṃ sameyya, dosaṃ sameyya, mohaṃ sameyya, kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ … mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe darathe… sabbe pariḷāhe… sabbe santāpe… sabbākusalābhisaṅkhāre sameyya upasameyya vūpasameyya nibbāpeyya paṭipassambheyyāti – ajjhattamevupasame.

Na aññato bhikkhu santimeseyyāti. Aññato asuddhimaggena, micchāpaṭipadāya, aniyyānapatena, aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭipassaddhiṃ na eseyya na gaveseyya na pariyeseyyāti – na aññato bhikkhu santimeseyya.

Ajjhattaṃupasantassāti. Ajjhattaṃ rāgaṃ santassa, dosaṃ santassa, mohaṃ santassa…pe… sabbākusalābhisaṅkhāre santassa upasantassa vūpasantassa nibbutassa paṭipassaddhiyāti – ajjhattaṃ upasantassa.

Natthi attā kuto nirattā vāti. Natthīti paṭikkhepo. Attāti attadiṭṭhi natthi; nirattāti ucchedadiṭṭhi natthi. Attāti gahitaṃ natthi; nirattāti muñcitabbaṃ natthi. Yassatthi gahitaṃ, tassatthi muñcitabbaṃ. Tassa gahitaṃ gāhaṃ muñcanaṃ samatikkanto arahā vuddhipārihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – natthi attā kuto nirattā vā.

Tenāha bhagavā –

‘‘Ajjhattamevupasame, na aññato bhikkhu santimeseyya;

Ajjhattaṃ upasantassa, natthi attā kuto nirattā vā’’ti.



153.
不应因此认为自己更胜、更劣或平等，
虽遭遇种种形态，不应住于我慢分别。
"不应认为自己更胜"的解释：不应因出身、姓氏、贵族身份、容貌、财富、学问、工作领域、技艺、学识、闻法、辩才或任何其他事物而生起"我更胜"的过慢。
"更劣或平等"的解释：不应因出身、姓氏等任何事物而生起"我更劣"的卑慢。不应因出身、姓氏、贵族身份、容貌、财富、学问、工作领域、技艺、学识、闻法、辩才或任何其他事物而生起"我平等"的慢。
"遭遇种种形态"：被各种各样的形态所触及、围绕、具足。
"不应住于我慢分别"："我"指自我。不应住于对自我的构想、分别、进入分别。
因此世尊说：
"不应因此认为自己更胜、更劣或平等，
虽遭遇种种形态，不应住于我慢分别。"
154.
应唯寂止内在，比丘不应从他处寻求寂静；
对内在寂静者，无有我，何来非我？
"应唯寂止内在"的解释：应止息内在的贪、嗔、痴、忿恨...怨恨...覆藏...恼害...嫉妒...悭吝...诈伪...狡诈...傲慢...争竞...慢...过慢...骄...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，使之平息、止息、熄灭、安息。
"比丘不应从他处寻求寂静"：不应从其他非清净道、邪行道、非出离道，从四念处之外、四正勤之外、四神足之外、五根之外、五力之外、七觉支之外、八圣道之外寻求、追求、探求寂静、止息、平息、涅槃、安息。
"内在寂静者"：内在的贪已止息、嗔已止息、痴已止息...一切不善行已止息、已平息、已寂灭、已安息。
"无有我，何来非我"："无有"是否定。"我"指无有我见；"非我"指无有断见。"我"指无所执取；"非我"指无所应舍。若有所执取，则有所应舍。阿罗汉已超越执取、舍离、增减，他已住于完成，已行道...无有再有。
因此世尊说：
"应唯寂止内在，比丘不应从他处寻求寂静；
对内在寂静者，无有我，何来非我？"

155.

Majjheyathā samuddassa, ūmi no jāyatī ṭhito hoti;

Evaṃ ṭhito anejassa, ussadaṃ bhikkhu na kareyya[kare (sī.)]kuhiñci.

Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hotīti. Samuddo caturāsītiyojanasahassāni ubbedhena gambhīro. Heṭṭhā cattārīsayojanasahassāni udakaṃ macchakacchapehi kampati. Upari cattārīsayojanasahassāni udakaṃ vātehi kampati. Majjhe cattārīsayojanasahassāni udakaṃ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti.

Atha vā sattannaṃ pabbatānaṃ antarikāsu sattasīdantarā mahāsamuddā. [sīdantarasamuddo (syā.)] Tatra udakaṃ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti.

Evaṃ ṭhito anejassāti. Evanti opammasampaṭipādanaṃ. Ṭhitoti lābhepi na kampati, alābhepi na kampati, yasepi na kampati, ayasepi na kampati, pasaṃsāyapi na kampati, nindāyapi na kampati, sukhepi na kampati, dukkhepi na kampati na vikampati na calati na vedhati nappavedhati na sampavedhatīti – evaṃ ṭhito. Anejassāti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā ucchinnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anejo. Ejāya pahīnattā anejo ; so lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati, na calati na vedhati nappavedhati na sampavedhatīti – evaṃ ṭhito anejassa.

Ussadaṃ bhikkhu na kareyya kuhiñcīti. Ussadāti sattussadā – rāgussadaṃ [rāgussado (syā.)], dosussadaṃ, mohussadaṃ, mānussadaṃ, diṭṭhussadaṃ, kilesussadaṃ, kammussadaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. Kuhiñcīti kuhiñci kismiñci katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – ussadaṃ bhikkhu na kareyya kuhiñci.

Tenāha bhagavā –

‘‘Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hoti;

Evaṃ ṭhito anejassa, ussadaṃ bhikkhu na kareyya kuhiñcī’’ti.



155.
如大海深处，波浪不生而保持静止；
如是安住无动摇者，比丘不应在任何处生起膨胀。
"如大海深处，波浪不生而保持静止"的解释：大海深八万四千由旬。下四万由旬的水被鱼和龟搅动。上四万由旬的水被风搅动。中间四万由旬的水不动、不震、不摇、不颤、不颠、不摆，不受搅动、不受触碰、不动摇、不混浊、不起泡沫、寂静，那里波浪不生，大海保持静止。这就是"如大海深处，波浪不生而保持静止"。
或者在七山之间有七大海。那里的水不动、不震、不摇、不颤、不颠、不摆，不受搅动、不受触碰、不动摇、不混浊、不起泡沫、寂静，那里波浪不生，大海保持静止。这也是"如大海深处，波浪不生而保持静止"。
"如是安住无动摇者"："如是"是比喻的成立。"安住"指得利时不动，失利时不动，有名时不动，无名时不动，受赞时不动，受毁时不动，乐时不动，苦时不动、不震、不摇、不颤、不颠、不摆。"无动摇者"中的"动摇"指渴爱。即贪、染着...贪欲、不善根。对于已断除、根除、止息、平息、不能再生、被智火烧尽这动摇渴爱的人，称为无动摇者。因断除动摇而无动摇；他得利时不动摇，失利时不动摇，有名时不动摇，无名时不动摇，受赞时不动摇，受毁时不动摇，乐时不动摇，苦时不动摇，不摇、不颤、不颠、不摆。
"比丘不应在任何处生起膨胀"："膨胀"指七种膨胀：贪的膨胀、嗔的膨胀、痴的膨胀、慢的膨胀、见的膨胀、烦恼的膨胀、业的膨胀，不应造作、不应生起、不应产生、不应出现、不应显现。"任何处"指在任何地方、任何事物中、任何处所，无论内在或外在或内外。
因此世尊说：
"如大海深处，波浪不生而保持静止；
如是安住无动摇者，比丘不应在任何处生起膨胀。"

156.

Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;

Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ atha vāpi samādhiṃ.

Akittayī vivaṭacakkhūti. Akittayīti kittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitanti – akittayi [akittayīti akittayi parikittayi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānimakāsi pakāsesīti akittayi (syā.)]. Vivaṭacakkhūti bhagavā pañcahi cakkhūhi vivaṭacakkhu – maṃsacakkhunāpi vivaṭacakkhu, dibbena cakkhunāpi vivaṭacakkhu, paññācakkhunāpi vivaṭacakkhu, buddhacakkhunāpi vivaṭacakkhu, samantacakkhunāpi vivaṭacakkhu.

Kathaṃ bhagavā maṃsacakkhunāpi vivaṭacakkhu? Maṃsacakkhumhipi bhagavato pañca vaṇṇā saṃvijjanti – nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. Akkhilomāni ca bhagavato yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ [ummāpupphasamānaṃ (sī. ka.), ummārapupphasamānaṃ (syā.)]. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhayato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ siniddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ [aḷāriṭṭhakasamānaṃ (syā.)]. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ. Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadā hipi caturaṅgasamannāgato andhakāro hoti. Sūriyo vā atthaṅgato hoti. Kāḷapakkho ca uposatho hoti. Tibbo ca vanasaṇḍo hoti. Mahā ca kāḷamegho [akālamegho (syā.)] abbhuṭṭhito hoti. Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo [kuḍḍo (sī.)] vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekañce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya. Taññeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikaṃ maṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi vivaṭacakkhu.


156.
开眼者已宣说，亲证法和除去危难；
请说，尊者啊，道路，别解脱戒或定。
"开眼者已宣说"的解释："已宣说"指已告知、已说明、已教导、已安立、已确立、已开显、已分别、已显明、已宣布。"开眼者"指世尊以五种眼为开眼 - 以肉眼为开眼、以天眼为开眼、以慧眼为开眼、以佛眼为开眼、以一切眼为开眼。
世尊如何以肉眼为开眼？世尊的肉眼中有五种颜色 - 蓝色、黄色、红色、黑色和白色。世尊的眼睫毛及其生长处呈现美丽的深蓝色，悦目可见，如优摩花。其外围呈现美丽的金黄色，悦目可见，如卡尼卡罗花。两眼角呈现美丽的红色，悦目可见，如印度虫。中间呈现光滑细腻的美丽黑色，悦目可见，如阿达利特卡。其外围呈现美丽的白色，洁白明亮，悦目可见，如启明星。
以此自然肉眼，属于自身，由先前善行业所生，世尊能见一由旬内的事物，无论昼夜。即使在具足四种黑暗的情况下：太阳已落，是黑月的布萨日，有茂密的树林，有大黑云升起，在这样具足四种黑暗的情况下，也能见一由旬内的事物。没有墙壁、门扉、围墙、山岳、灌木或藤蔓能阻碍看见色法。如果在一斗芝麻中做记号放入一粒芝麻，也能取出那同一粒芝麻。如此清净是世尊的自然肉眼。这就是世尊如何以肉眼为开眼。


Kathaṃ bhagavā dibbena cakkhunāpi vivaṭacakkhu? Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate. Yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā , te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti . Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. Ākaṅkhamāno ca bhagavā ekampi lokadhātuṃ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuyo passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi [tisahassiṃ mahāsahassimpi (sī. ka.)] lokadhātuṃ passeyya. Yāvatakaṃ vā pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi vivaṭacakkhu.

Kathaṃ bhagavā paññācakkhunāpi vivaṭacakkhu? Bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā anijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā.

So hi bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ [atītānāgatapaccuppannaṃ (syā.) mahāni. 69] upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ [atthi dhammaṃ jānitabbaṃ (sī. ka.)] attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ [paramattho vā, sabbantaṃ (syā.)] antobuddhañāṇe parivattati.


世尊如何以天眼为开眼？世尊以清净超人的天眼见到众生的死亡与再生，见到卑贱的、高贵的、美好的、丑陋的、善趣的、恶趣的。他了知众生随业而去："这些尊贵的众生具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，受持邪见业，他们身坏命终后生于恶趣、堕处、地狱。而这些尊贵的众生具足身善行、语善行、意善行，不诽谤圣者，持正见，受持正见业，他们身坏命终后生于善趣天界。"如是以清净超人的天眼见到众生的死亡与再生，见到卑贱的、高贵的、美好的、丑陋的、善趣的、恶趣的；了知众生随业而去。世尊若愿意，能见一个世界、二个世界、三个世界、四个世界、五个世界、十个世界、二十个世界、三十个世界、四十个世界、五十个世界、百个世界、小千世界、中千世界、三千世界、大千世界。或随其所欲见到多少。如此清净是世尊的天眼。这就是世尊如何以天眼为开眼。
世尊如何以慧眼为开眼？世尊具大慧、广慧、喜慧、速慧、利慧、抉择慧，善巧于慧之分别，已破除无明，已得无碍解，具足四无畏，持十力，是人牛王、人狮子、人象王、人良马、人牡牛，具无量智、无量威力、无量名声，富有、大富、具财，是引导者、教导者、令解者、令知者、令觉悟者、令看见者、令净信者。确实，世尊是未生起道的令生起者，未产生道的令产生者，未说道的宣说者，知道者、解道者、善巧道者，而现在诸弟子随道而行，后来具足。
确实，世尊知所当知，见所当见，是眼、是智、是法、是梵，是说者、令说者、义的引导者、不死的施与者、法主、如来。对世尊无有未知、未见、未了解、未证悟、未以慧触及。一切过去、未来、现在之法，以一切行相现于佛世尊的智门。任何应了知之法，无论是自利、利他、两利，现世利、来世利，显浅义、深奥义，隐藏义、遮蔽义，引导义、已引导义，无过失义、无烦恼义、清净义、第一义，一切都转于佛智之内。


Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti sabbaṃ vacīkammaṃ… sabbaṃ manokammaṃ… atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate paccuppanne appaṭihataṃ ñāṇaṃ. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammāphusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā.

Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati [parivattanti (ka.) pasūrasuttaniddese avasānepi].

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati [parivattanti (ka.) pasūrasuttaniddese avasānepi]. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi vivaṭacakkhu.


佛世尊的一切身业随智而转，一切语业...一切意业...佛世尊对过去的智无碍，对未来、现在的智无碍。所知有多少，智就有多少；智有多少，所知就有多少；智以所知为边际，所知以智为边际；超过所知智不运转，超过智无所知之道。这些法互为边际而住。如两个盒盖完全吻合，下盒盖不超过上盒盖，上盒盖不超过下盒盖，互为边际而住；同样，佛世尊的所知和智互为边际而住。所知有多少，智就有多少；智有多少，所知就有多少；智以所知为边际，所知以智为边际。超过所知智不运转，超过智无所知之道。这些法互为边际而住。
佛世尊的智运行于一切法中。一切法与佛世尊的转向相关，与意欲相关，与作意相关，与心生相关。佛世尊的智运行于一切众生中。世尊了知一切众生的意向，了知随眠，了知行为，了知胜解，了知少尘垢者、多尘垢者、利根者、钝根者、善相者、恶相者、易教导者、难教导者、有能者无能者。含天、魔、梵的世界，含沙门、婆罗门的众生，含天、人的人世，都转于佛智之内。
如任何鱼类和龟类，乃至最大的帝王鱼，都在大海中转动；同样，含天、魔、梵的世界，含沙门、婆罗门的众生，含天、人的人世，都转于佛智之内。如任何鸟类，乃至金翅鸟，都在空中的范围内转动；同样，即使是舍利弗等智慧相等者，也只在佛智的范围内转动；佛智遍覆超越天人的智慧而住立。那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者，精通善辩，能射毛发，以为用智慧能破坏见解而游行，他们预备问题后前往如来处提问隐密和遮蔽的事。这些问题被世尊解说、解答，说明原因。他们对世尊心悦诚服。因此世尊在智慧方面特别闪耀。这就是世尊如何以慧眼为开眼。


Kathaṃ bhagavā buddhacakkhunāpi vivaṭacakkhu? Bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā anuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma tiṭṭhanti anupalittāni udakena; evameva bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. Jānāti bhagavā – ‘‘ayaṃ puggalo rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito, ayaṃ vitakkacarito, ayaṃ saddhācarito, ayaṃ ñāṇacarito’’ti. Rāgacaritassa bhagavā puggalassa asubhakathaṃ katheti; dosacaritassa bhagavā puggalassa mettābhāvanaṃ ācikkhati; mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṃvāse niveseti; vitakkacaritassa bhagavā puggalassa ānāpānassatiṃ ācikkhati; saddhācaritassa bhagavā puggalassa pasādanīyaṃ nimittaṃ ācikkhati buddhasubodhiṃ [buddhasubuddhataṃ (ka.)] dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca; attano ñāṇacaritassa bhagavā puggalassa ācikkhati vipassanānimittaṃ aniccākāraṃ dukkhākāraṃ anattākāraṃ.

‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta’’nti.

Evaṃ bhagavā buddhacakkhunāpi vivaṭacakkhu.

Kathaṃ bhagavā samantacakkhunāpi vivaṭacakkhu? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upagato samupagato upapanno samupapanno samannāgato.

‘‘Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.

Evaṃ bhagavā samantacakkhunāpi vivaṭacakkhūti – akittayi vivaṭacakkhu.


世尊如何以佛眼为开眼？世尊以佛眼观察世界时，见到众生有少尘垢者、多尘垢者、利根者、钝根者、善相者、恶相者、易教导者、难教导者，有些住于见后世过失怖畏者，有些不住于见后世过失怖畏者。就像在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲生于水中、长于水中、不出水面、沉于水中滋养，有些青莲、红莲或白莲生于水中、长于水中、与水面齐平而住，有些青莲、红莲或白莲生于水中、长于水中、超出水面而住，不为水所染；同样，世尊以佛眼观察世界时，见到众生有少尘垢者、多尘垢者、利根者、钝根者、善相者、恶相者、易教导者、难教导者，有些住于见后世过失怖畏者，有些不住于见后世过失怖畏者。世尊了知："此人是贪行者，此人是嗔行者，此人是痴行者，此人是寻行者，此人是信行者，此人是智行者。"世尊对贪行者说不净观，对嗔行者教导慈心修习，对痴行者安置于诵习、询问、适时闻法、适时法谈、亲近善知识，对寻行者教导安般念，对信行者教导能生信的相：佛陀的正觉、法的善法性、僧伽的善行道及诸戒，对智行者教导观相：无常相、苦相、无我相。
"如立于山顶石上，能遍见周围人众；
如是具慧者登上，法所成之高殿，
远离忧恼者，请观察，被生死所压迫的人众。"
这就是世尊如何以佛眼为开眼。
世尊如何以一切眼为开眼？一切眼指一切知智。世尊具足、完全具足、达到、完全达到、成就、完全成就、具有一切知智。
"此处无有他未见，亦无未识未知者；
一切应知皆已知，故如来名一切眼。"
这就是世尊如何以一切眼为开眼 - "开眼者已宣说"的


Sakkhidhammaṃ parissayavinayanti. Sakkhidhammanti na itihitihaṃ, na itikirāya, na paramparāya, na piṭakasampadāya, na takkahetu, na nayahetu, na ākāraparivitakkena, na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhaṃ dhammanti – sakkhidhammaṃ. Parissayavinayanti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā [gomahisā (syā.) mahāni. 5] hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho [ḍaho (sī. syā.) mahāni. 5] jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṃ [lohitaṃ pittaṃ (syā. ka.)] madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā, sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā iti vā – ime vuccanti pākaṭaparissayā.

Katame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ 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 – ime vuccanti paṭicchannaparissayā.

Parissayāti kenaṭṭhena parissayā? Parisahantīti parissayā, parihānāya saṃvattantīti parissayā, tatrāsayāti parissayā. Kathaṃ parisahantīti parissayā? Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. Evaṃ parisahantīti – parissayā.

Kathaṃ parihānāya saṃvattantīti parissayā? Te parissayā kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Katamesaṃ kusalānaṃ dhammānaṃ? Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogassa catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa – imesaṃ kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Evampi parihānāya saṃvattantīti – parissayā.

Kathaṃ tatrāsayāti parissayā? Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti; evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. Evampi tatrāsayāti – parissayā.


"亲证法和除去危难"的解释：
"亲证法"指非传闻、非传说、非传统、非典籍集成、非逻辑推理、非理由推断、非深思熟虑、非基于见解思考所接受，而是自己亲身证知、亲自体验的法。
"除去危难"：危难有两种 - 显明的危难和隐藏的危难。
什么是显明的危难？狮子、虎、豹、熊、鬣狗、狼、水牛、象、蛇、蝎子、蜈蚣，或有作恶的盗贼，或未作恶的人，眼病、耳病、鼻病、舌病、身病、头病、耳朵病、口病、牙病、咳嗽、哮喘、鼻炎、发烧、衰老、腹病、昏厥、痢疾、绞痛、霍乱、麻风、肿瘤、痨病、消瘦、癫痫、疥癣、瘙痒、疹、湿疮、血胆病、糖尿病、痔疮、疮、瘘管，胆汁引起的病、痰引起的病、风引起的病、[三者]集合的病、气候变化引起的病、不规律生活引起的病、突发的病、业报引起的病，寒、暑、饥、渴、大便、小便、虻、蚊、风、炎热、爬行类接触等 - 这些称为显明的危难。
什么是隐藏的危难？身恶行、语恶行、意恶行，欲贪盖、嗔恚盖、昏沉睡眠盖、掉举恶作盖、疑盖，贪、嗔、痴、忿、恨、覆、恼、嫉、悭、诳、谄、傲、争、慢、过慢、骄、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 - 这些称为隐藏的危难。
为什么称为"危难"？因为它们压迫是危难，因为它们导致衰退是危难，因为它们依处于彼是危难。
怎样压迫是危难？这些危难压迫、征服、压倒、覆盖、消耗、摧毁那个人。这样压迫是危难。
怎样导致衰退是危难？这些危难导致善法的障碍和衰退。什么善法？正行道、随顺行道、不违逆行道、无争行道、随义行道、法随法行道，戒的圆满实行，根门的守护，饮食知量，警寤的修习，念和正知，四念处的修习，四正勤、四神足、五根、五力、七觉支、八圣道的修习 - 导致这些善法的障碍和衰退。这样导致衰退是危难。
怎样依处于彼是危难？在那里这些恶不善法生起，依于自身而住。如住洞的生物住于洞中，住水的生物住于水中，住林的生物住于林中，住树的生物住于树上；同样，在那里这些恶不善法生起，依于自身而住。这样依处于彼是危难。


Vuttañhetaṃ bhagavatā – ‘‘sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti [samudācārenti (sī.)] naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.

‘‘Puna caparaṃ, bhikkhave, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharatī’’ti. Evampi tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā – ‘‘tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo [antarāmalaṃ (sī. ka.) itivu. 88] antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko; doso, bhikkhave…pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā’’ti.

‘‘Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhantamaṃ [andhatamaṃ (syā.) itivu. 88] tadā hoti, yaṃ lobho sahate naraṃ.

‘‘Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ doso sahate naraṃ.

‘‘Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

‘‘Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ moho sahate nara’’nti.

Evampi tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā – ‘‘tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; doso kho, mahārāja…pe… moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti.

Evampi tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā –

‘‘Rāgo ca doso ca ito nidānā, aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī’’ti.

Evampi tatrāsayāti – parissayā.


这是世尊所说："诸比丘，有内住弟子、有老师的比丘住不安乐。诸比丘，如何是有内住弟子、有老师的比丘住不安乐？在此，诸比丘，当比丘以眼见色时，生起恶不善法、有贪想、能结缚，这些恶不善法住在他内部，流注于他，因此称为'有内住弟子'。这些恶不善法现行于他，因此称为'有老师'。
再者，诸比丘，当比丘以耳闻声...以鼻嗅香...以舌尝味...以身触所触...以意识法时，生起恶不善法、有贪想、能结缚，这些恶不善法住在他内部，流注于他，因此称为'有内住弟子'。这些恶不善法现行于他，因此称为'有老师'。诸比丘，这就是有内住弟子、有老师的比丘住不安乐。"这样依处于彼是危难。
这是世尊所说："诸比丘，这三者是内在的垢、内在的敌、内在的对头、内在的杀手、内在的敌对者。是哪三者？诸比丘，贪是内在的垢、内在的敌、内在的对头、内在的杀手、内在的敌对者；诸比丘，嗔...痴是内在的垢、内在的敌、内在的对头、内在的杀手、内在的敌对者。诸比丘，这就是三个内在的垢、内在的敌、内在的对头、内在的杀手、内在的敌对者。"
"贪生不利，贪扰乱心，
内生恐惧，人不觉知。
贪者不知义，贪者不见法，
当贪征服人，那时成黑暗。
嗔生不利，嗔扰乱心，
内生恐惧，人不觉知。
嗔者不知义，嗔者不见法，
当嗔征服人，那时成黑暗。
痴生不利，痴扰乱心，
内生恐惧，人不觉知。
痴者不知义，痴者不见法，
当痴征服人，那时成黑暗。"
这样依处于彼是危难。
这是世尊所说："大王，这三法在人内心生起时，生起为不利、苦、不安乐。是哪三法？大王，贪在人内心生起时，生起为不利、苦、不安乐；大王，嗔...大王，痴在人内心生起时，生起为不利、苦、不安乐。大王，这三法在人内心生起时，生起为不利、苦、不安乐。
贪、嗔及痴，恶心的人，
自生伤害，如果实伤茎心。"
这样依处于彼是危难。
这是世尊所说：
"贪与嗔从此生，不乐与乐及身毛竖，
从此生起意寻思，如童子放野鸦。"
这样依处于彼是危难。


Parissayavinayanti parissayavinayaṃ parissayappahānaṃ parissayavūpasamaṃ parissayapaṭinissaggaṃ parissayapaṭipassaddhiṃ amataṃ nibbānanti – sakkhidhammaṃ parissayavinayaṃ.

Paṭipadaṃ vadehi bhaddanteti. Paṭipadaṃ vadehi – sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ vadehi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – paṭipadaṃ vadehi. Bhaddanteti so nimmito buddhaṃ bhagavantaṃ ālapati. Atha vā yaṃ tvaṃ dhammaṃ ācikkhasi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi sabbaṃ taṃ sundaraṃ bhaddakaṃ kalyāṇaṃ anavajjaṃ sevitabbanti – paṭipadaṃ vadehi bhaddante.

Pātimokkhaṃ atha vāpi samādhinti. Pātimokkhanti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā. Atha vāpi samādhinti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhatamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – pātimokkhaṃ atha vāpi samādhiṃ.

Tenāha so nimmito –

‘‘Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;

Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ atha vāpi samādhi’’nti.



"除去危难"指危难的除去、危难的断除、危难的平息、危难的舍弃、危难的止息，即不死、涅槃 - "亲证法和除去危难"。
"请说道路，尊者"：请说道路 - 正行道、随顺行道、不违逆行道、无争行道、随义行道、法随法行道，戒的圆满实行，根门的守护，饮食知量，警寤的修习，念和正知，四念处、四正勤、四神足、五根、五力、七觉支、八圣道，以及涅槃和趣向涅槃之道，请说明、宣说、施设、建立、开显、分别、显明、宣布 - "请说道路"。"尊者"是那化身对佛世尊的称呼。或者，你所说明、宣说、施设、建立、开显、分别、显明、宣布的法，这一切都是善好、吉祥、美妙、无过失、应修习的 - "请说道路，尊者"。
"别解脱戒或定"：别解脱戒是基础、开始、行为、制御、防护、入口、首要，为获得善法。"或定"指心的住立、正住、安住、不散乱、不动摇、心的不散乱性、寂止、定根、定力、正定 - "别解脱戒或定"。
因此那化身说：
"开眼者已宣说，亲证法和除去危难；
请说，尊者啊，道路，别解脱戒或定。"

157.

Cakkhūhineva lolassa, gāmakathāya āvaraye sotaṃ;

Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmiṃ.

Cakkhūhineva lolassāti. Kathaṃ cakkhuloloti? Idhekacco cakkhuloliyena samannāgato hoti – ‘‘adiṭṭhaṃ dakkhitabbaṃ , diṭṭhaṃ samatikkamitabba’’nti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ [anavatthitacārikaṃ (sī. syā.)] anuyutto ca hoti rūpassa dassanāya. Evampi cakkhulolo hoti.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārake olokento, kumārikāyo olokento, antarāpaṇaṃ olokento , gharamukhāni olokento, uddhaṃ olokento, adho olokento, disāvidisaṃ vipekkhamāno gacchati. Evampi cakkhulolo hoti.

Atha vā bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi cakkhulolo hoti.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ [kumbhathūnaṃ (sī. syā. ka.)] sobhanakaṃ [sobhanagarakaṃ (sī. syā.)] caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ [mahisayuddhaṃ (sī. syā.)] usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā . Evampi cakkhulolo hoti.

Kathaṃ na cakkhulolo hoti? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento, na itthiyo olokento, na purise olokento, na kumārake olokento, na kumārikāyo olokento, na antarāpaṇaṃ olokento, na gharamukhāni olokento, na uddhaṃ olokento, na adho olokento, na disāvidisāvipekkhamāno gacchati. Evampi na cakkhulolo hoti.

Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Evampi na cakkhulolo hoti.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanā paṭivirato hoti. Evampi na cakkhulolo hoti.

Cakkhūhineva lolassāti. Cakkhuloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, cakkhuloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – cakkhūhi neva lolassa.


"不应眼贪著，应避俗闲谈，
不应贪味著，世间莫执著。"
如何是"不应眼贪著"？何谓眼的贪著？这里有些人具有眼的贪著性 - "未见应见，已见应超越"，从一个园林到另一个园林，从一个花园到另一个花园，从一个村庄到另一个村庄，从一个市镇到另一个市镇，从一个城市到另一个城市，从一个国家到另一个国家，从一个地区到另一个地区，专注于长途游行、不定居游行，追求见色。这就是眼的贪著。
或者，比丘进入村中，行于街道，不防护而行，看象，看马，看车，看步行者，看妇女，看男人，看童子，看童女，看店铺，看房屋门面，看上方，看下方，东张西望而行。这也是眼的贪著。
或者，比丘以眼见色后，取相、取细相。因为他住于不防护眼根，贪忧恶不善法会流入，他不实行其防护，不守护眼根，不达到眼根的防护。这也是眼的贪著。
或者，如某些沙门、婆罗门食用信施食物后，专注于这样的表演观看：即舞蹈、歌唱、音乐、戏剧、说书、手鼓、鼓、绘画、杂耍、竹戏、洗象、象斗、马斗、水牛斗、公牛斗、山羊斗、绵羊斗、鸡斗、鹌鹑斗、棍斗、拳斗、摔跤、军事演习、军队列阵、军队检阅等。这也是眼的贪著。
如何不是眼的贪著？这里比丘进入村中，行于街道，防护而行，不看象，不看马，不看车，不看步行者，不看妇女，不看男人，不看童子，不看童女，不看店铺，不看房屋门面，不看上方，不看下方，不东张西望而行。这就是不眼贪著。
或者，比丘以眼见色后，不取相、不取细相。因为他住于不防护眼根，贪忧恶不善法会流入，他实行其防护，守护眼根，达到眼根的防护。这也是不眼贪著。
或者，如某些沙门、婆罗门食用信施食物后，不专注于这样的表演观看，即舞蹈、歌唱、音乐、戏剧、说书等...军队检阅等。远离这样的表演观看。这也是不眼贪著。
"不应眼贪著"：应断除眼的贪著，应驱除，应使之消失，应使之不存在，应远离眼的贪著，应离开，应回避，应出离，应解脱，应不束缚，应以无限制的心而住。;




Gāmakathāya āvaraye sotanti. Gāmakathā vuccati bāttiṃsa tiracchānakathā, seyyathidaṃ – rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā yānakathā sayanakathā mālākathā gandhakathā ñātikathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā [itthikathā purisakathā (bahūsu)] sūrakathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā. Gāmakathāya āvaraye sotanti . Gāmakathāya sotaṃ āvareyya nivāreyya saṃvareyya rakkheyya gopeyya pidaheyya pacchindeyyāti – gāmakathāya āvaraye sotaṃ.

Rase ca nānugijjheyyāti. Rase cāti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā; te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti…pe… sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhitvā tena tena na tussanti, aparāparaṃ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Yassesā rasataṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya…pe… anavajjatā ca phāsuvihāro cāti.

Yathā vaṇaṃ ālimpeyya yāvadeva āruhaṇatthāya [āruhanatthāya (ka.) purābhedasuttaniddese sattamagāthāvaṇṇanāyaṃ], yathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā puttamaṃsaṃ āhāraṃ āhāreyya yāvadeva kantārassa nittharaṇatthāya; evamevaṃ bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya…pe… anavajjatā ca phāsuvihāro cāti rasataṇhaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – rase ca nānugijjheyya.

Na ca mamāyetha kiñci lokasminti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca …pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā cakkhuṃ na mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya; sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ … ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ … atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme na mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya. Kiñcīti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Lokasminti apāyaloke…pe… āyatanaloketi – na ca mamāyetha kiñci lokasmiṃ.

Tenāha bhagavā –

‘‘Cakkhūhi neva lolassa, gāmakathāya āvaraye sotaṃ;

Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmi’’nti.



我来直译这段文本：
不要对村谈保持兴趣。村谈指的是三十二种无用的谈论，即：关于国王的谈论、关于盗贼的谈论、关于大臣的谈论、关于军队的谈论、关于恐惧的谈论、关于战争的谈论、关于食物的谈论、关于饮料的谈论、关于衣服的谈论、关于车乘的谈论、关于床具的谈论、关于花环的谈论、关于香料的谈论、关于亲戚的谈论、关于村庄的谈论、关于市集的谈论、关于城市的谈论、关于地方的谈论、关于女人的谈论、关于英雄的谈论、关于街道的谈论、关于水井边的谈论、关于祖先的谈论、关于杂事的谈论、关于世界起源的谈论、关于海洋的谈论、关于存在与非存在的谈论等等。要避开对村谈的兴趣意味着应当避免、制止、克制、保护、守护、遮蔽、切断对这些谈论的兴趣。
且不应贪著味道。关于味道：根的味道、茎的味道、树皮的味道、叶的味道、花的味道、果实的味道、酸味、甜味、苦味、辛辣味、咸味、涩味、淡味、涩味、美味、不美味、冷的、热的。有些沙门婆罗门贪著味道，他们用舌尖寻求美味四处游荡。得到酸味时又寻求非酸味，得到非酸味时又寻求酸味......得到冷的时又寻求热的，得到热的时又寻求冷的。他们得到任何味道都不满足，不断追求其他味道，对可意的味道贪爱、执着、迷恋、沉溺、执取、缠缚、障碍。对于已经断除、根除......被智慧之火烧尽这种味道渴爱的人，他经过如理思惟而食用食物，不为嬉戏......无过且安住。
就像涂抹伤口只是为了愈合，就像给车轴上油只是为了运送重物，就像在荒野中吃自己孩子的肉只是为了度过荒野；同样地，比丘经过如理思惟而食用食物，不为嬉戏......无过且安住，应当舍弃、驱除、终止、消灭味道的渴爱，应当远离、离开、出离、解脱、不受束缚于味道的渴爱，以无限制的心而住。
且不应在世间执著任何事物。执著有两种：渴爱的执著和见解的执著......这是渴爱的执著......这是见解的执著。舍弃渴爱的执著，放下见解的执著后，不应执著眼睛，不应执取，不应执着，不应固执；对耳......鼻......舌......身......色......声......香......味......触......家族......群体......住所......利养......名声......赞誉......快乐......衣服......饮食......卧具......医药用品......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......所见闻觉知的法都不应执著，不应执取，不应执着，不应固执。任何指的是任何色、受、想、行、识。在世间指在恶趣世间......处所世间。
因此世尊说：
"眼不应贪求，避开村谈闲话；
不应贪著味道，世间一切不执著。"

158.

Phassena yadā phuṭṭhassa, paridevaṃ bhikkhu na kareyya kuhiñci;

Bhavañca nābhijappeyya, bheravesu ca na sampavedheyya.

Phassenayadā phuṭṭhassāti. Phassoti rogaphasso. Rogaphassena phuṭṭho pareto samohito samannāgato assa; cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena…pe… ghānarogena… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā … kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena… pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato assāti – phassena yadā phuṭṭhassa.

Paridevaṃbhikkhu na kareyya kuhiñcīti. Ādevaṃ paridevaṃ ādevanaṃ paridevanaṃ ādevitattaṃ paridevitattaṃ vācā palāpaṃ vippalāpaṃ lālappaṃ lālappāyanaṃ lālappāyitattaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – paridevaṃ bhikkhu na kareyya kuhiñci.

Bhavañca nābhijappeyyāti. Kāmabhavaṃ na jappeyya, rūpabhavaṃ na jappeyya, arūpabhavaṃ na jappeyya na pajappeyya nābhijappeyyāti – bhavañca nābhijappeyya.

Bheravesu ca na sampavedheyyāti. Bheravāti ekenākārena bhayampi bheravampi taññeva. Vuttañhetaṃ bhagavatā – ‘‘etaṃ nūna taṃ bhayaṃ bheravaṃ na jahe āgacchatī’’ti. Bahiddhārammaṇaṃ vuttaṃ sīhā byagghā dīpī acchā taracchā kokā mahiṃsā assā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā. Athāparena ākārena bhayaṃ vuccati ajjhattikaṃ cittasamuṭṭhānaṃ bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso, jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhīlabhayaṃ āvaṭṭabhayaṃ susukābhayaṃ [suṃsukābhayaṃ (syā.)] ājīvikabhayaṃ asilokabhayaṃ parisāya sārajjabhayaṃ madanabhayaṃ duggatibhayaṃ bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. Bheravesu ca na sampavedheyyāti bherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – bheravesu ca na sampavedheyya.

Tenāha bhagavā –

‘‘Phassena yadā phuṭṭhassa, paridevaṃ bhikkhu na kareyya kuhiñci;

Bhavañca nābhijappeyya, bheravesu ca na sampavedheyyā’’ti.



我来直译这段文本：
当为触所触时，比丘不应在任何处哀叹；
不应渴求有，面对恐怖不应颤栗。
"当为触所触时"：触指疾病之触。被疾病之触所触、所侵、所困、所具足；被眼病所触、所侵、所困、所具足，被耳病......被鼻病......被舌病......被身病......被头痛......被耳病......被口病......被牙病......被咳嗽......被哮喘......被鼻炎......被发烧......被衰老......被腹病......被晕厥......被痢疾......被绞痛......被霍乱......被麻风......被肿瘤......被白癞......被干病......被癫痫......被疥疮......被瘙痒......被疹子......被搔痒......被疥癣......被失血......被胆病......被糖尿病......被肩痛......被疮肿......被痔疮......由胆引起的病......由痰引起的病......由风引起的病......由三者集合引起的病......由季节变化引起的病......由不当生活方式引起的病......由伤害引起的病......由业报引起的病......由寒......由热......由饥......由渴......由大便......由小便......由虻、蚊、风、日晒、爬虫所触所侵、所困、所具足。
"比丘不应在任何处哀叹"：不应造作、生起、产生、出现悲伤、哀叹、悲泣、号哭、悲恸、悲叹、言语悲叹、反复悲叹、啼哭、悲叹、悲恸的状态。"任何处"指任何地方、任何处所、内在或外在或内外。
"不应渴求有"：不应渴求欲有，不应渴求色有，不应渴求无色有，不应贪求，不应强烈渴求。
"面对恐怖不应颤栗"：恐怖以一种方式来说，恐惧和恐怖是同一件事。世尊曾这样说："这恐惧、恐怖必定会临近而来。"这里说的是外在对象：狮子、老虎、豹、熊、犀牛、野牛、马、象、蛇、蝎子、蜈蚣，或盗贼、或人类，或已作恶者、或未作恶者。另一种方式来说，恐惧指内在的、由心生起的恐惧、恐怖、战栗、毛骨悚然、心的震惊、惊恐：对生的恐惧、对老的恐惧、对病的恐惧、对死的恐惧、对王的恐惧、对贼的恐惧、对火的恐惧、对水的恐惧、对自责的恐惧、对他责的恐惧、对刑罚的恐惧、对恶趣的恐惧、对波浪的恐惧、对鳄鱼的恐惧、对漩涡的恐惧、对鲨鱼的恐惧、对生计的恐惧、对恶名的恐惧、对众中怯场的恐惧、对迷醉的恐惧、对恶趣的恐惧、恐惧、恐怖、战栗、毛骨悚然、心的震惊、惊恐。"面对恐怖不应颤栗"指见到或听到恐怖时不应颤抖、不应战栗、不应剧烈战栗、不应惊慌、不应恐惧、不应害怕、不应陷入恐惧，应当无畏、无惧、无恐、不逃避，应当住于已离恐惧恐怖、已离毛骨悚然之中。
因此世尊说：
"当为触所触时，比丘不应在任何处哀叹；
不应渴求有，面对恐怖不应

159.

Annānamatho pānānaṃ, khādanīyānamathopi vatthānaṃ;

Laddhāna sannidhiṃ kayirā, na ca parittase tāni alabhamāno.

Annānamathopānānaṃ, khādanīyānamathopi vatthānanti. Annānanti odano kummāso sattu maccho maṃsaṃ. Pānānanti aṭṭha pānāni – ambapānaṃ, jambupānaṃ, cocapānaṃ, mocapānaṃ, madhupānaṃ , muddikapānaṃ, sālukapānaṃ, phārusakapānaṃ. Aparānipi aṭṭha pānāni – kosambapānaṃ, kolapānaṃ, badarapānaṃ, ghatapānaṃ, telapānaṃ, payopānaṃ, yāgupānaṃ, rasapānaṃ. Khādanīyānanti piṭṭhakhajjakaṃ, pūvakhajjakaṃ, mūlakhajjakaṃ, tacakhajjakaṃ, pattakhajjakaṃ, pupphakhajjakaṃ, phalakhajjakaṃ. Vatthānanti cha cīvarāni – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅganti – annānamatho pānānaṃ khādanīyānamathopi vatthānaṃ.

Laddhā na sannidhiṃ kayirāti. Laddhāti laddhā labhitvā adhigantvā vinditvā paṭilabhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṃ nijigīsanatāya [nijigiṃsanatāya (sī. syā.)], na kaṭṭhadānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cāṭukamyatāya, na muggasūpyatāya [na muggasuppatāya (sī.), na muggasūpatāya (syā.)], na pāribhaṭayayatāya, na pīṭhamaddikatāya [piṭṭhimaṃsikatāya (sī.), piṭṭhimaddikatāya (ka.)], na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesaniyena, na vejjakammena, na navakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti – laddhā. Na sannidhiṃ kayirāti annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – laddhā na sannidhiṃ kayirā.

Na ca parittase tāni alabhamānoti. Annaṃ vā na labhāmi , pānaṃ vā na labhāmi, vatthaṃ vā na labhāmi, 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 na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya , abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – na ca parittase tāni alabhamāno.

Tenāha bhagavā –

‘‘Annānamatho pānānaṃ, khādanīyānamathopi vatthānaṃ;

Laddhā na sannidhiṃ kayirā, na ca parittase tāni alabhamāno’’ti.



我来直译这段文本：
对于饮食和，以及可嚼食与衣物；
得到勿储藏，未得勿忧虑。
"对于饮食和，以及可嚼食与衣物"：饮食指饭、粥、干粮、鱼、肉。饮料指八种饮料：芒果饮料、蒲桃饮料、香蕉饮料、芭蕉饮料、蜂蜜饮料、葡萄饮料、莲藕饮料、野花楸饮料。另外八种饮料：科桑巴饮料、枣饮料、杧果饮料、酥油饮料、油饮料、牛奶饮料、粥饮料、果汁饮料。可嚼食指：面粉制品、糕点制品、根制品、树皮制品、叶制品、花制品、果制品。衣物指六种衣：麻制、棉制、丝制、毛制、麻布制、混合布制。
"得到勿储藏"指：获得、得到、获取、获存时，不是通过欺诈、不是通过谄媚、不是通过暗示、不是通过贬低、不是通过以利求利、不是通过赠送木材、不是通过赠送竹子、不是通过赠送钵、不是通过赠送花、不是通过赠送果、不是通过赠送沐浴品、不是通过赠送粉、不是通过赠送黏土、不是通过赠送牙签、不是通过赠送洗面水、不是通过阿谀、不是通过豆汤、不是通过奉承、不是通过背部按摩、不是通过占卜、不是通过兽医、不是通过占相、不是通过占星、不是通过当信使、不是通过当使者、不是通过跑腿、不是通过医药、不是通过建筑工作、不是通过食物交换、不是通过馈赠，而是通过如法、正当地获得、得到、获取、获存。不应储藏指不应制造、生起、产生、出现食物的储藏、饮料的储藏、衣物的储藏、车乘的储藏、卧具的储藏、香料的储藏、物品的储藏。
"未得勿忧虑"指：未得到食物，或未得到饮料，或未得到衣物，或未得到家族，或未得到群体，或未得到住处，或未得到利养，或未得到名声，或未得到赞誉，或未得到快乐，或未得到袈裟，或未得到钵食，或未得到卧具，或未得到医药用品，或未得到病人照顾者，或"我不出名"，不应恐惧、不应惊恐、不应忧虑、不应害怕、不应陷入恐惧，应当无畏、无惧、无恐、不逃避，应当住于已离恐惧恐怖、已离毛骨悚然之中。
因此世尊说：
"对于饮食和，以及可嚼食与衣物；
得到勿储藏，未得勿忧虑。"

160.

Jhāyīna pādalolassa, virame kukkuccā nappamajjeyya;

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyya.

Jhāyī na pādalolassāti. Jhāyīti paṭhamenapi jhānena jhāyī, dutiyenapi jhānena jhāyī, tatiyenapi jhānena jhāyī, catutthenapi jhānena jhāyī, savitakkasavicārenapi jhānena jhāyī, avitakkavicāramattenapi jhānena jhāyī, avitakkaavicārenapi jhānena jhāyī, sappītikenapi jhānena jhāyī, nippītikenapi jhānena jhāyī, pītisahagatenapi jhānena jhāyī, sātasahagatenapi jhānena jhāyī, sukhasahagatenapi jhānena jhāyī, upekkhāsahagatenapi jhānena jhāyī, suññatenapi jhānena jhāyī, animittenapi jhānena jhāyī, appaṇihitenapi jhānena jhāyī, lokiyenapi jhānena jhāyī, lokuttarenapi jhānena jhāyī, jhānarato ekattamanuyutto paramatthagarukoti [sadatthagarukoti (sī. syā.)] – jhāyī.

Napādalolassāti. Kathaṃ pādalolo hoti? Idhekacco pādaloliyena samannāgato hoti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto viharati. Evampi pādalolo hoti.

Atha vā bhikkhu antopisaṅghārāme pādaloliyena samannāgato hoti. Na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati vihārato vihāraṃ gacchati aḍḍhayogato aḍḍhayogaṃ gacchati pāsādato pāsādaṃ gacchati hammiyato hammiyaṃ gacchati guhāya guhaṃ gacchati leṇato leṇaṃ gacchati kuṭito kuṭiṃ gacchati kūṭāgārato kūṭāgāraṃ gacchati aṭṭato aṭṭaṃ gacchati māḷato māḷaṃ gacchati uddaṇḍato uddaṇḍaṃ gacchati upaṭṭhānasālato upaṭṭhānasālaṃ gacchati maṇḍalamāḷato maṇḍalamāḷaṃ gacchati rukkhamūlato rukkhamūlaṃ gacchati. Yattha vā pana bhikkhū nisīdanti tahiṃ gacchati, tattha ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ yānakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ iti bhavābhavakathaṃ iti vā. Evampi pādalolo hoti.

Napādalolassāti. Pādaloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanā samannāgato brūhetā suññāgārānaṃ jhāyī jhānarato ekattamanuyutto paramatthagarukoti – jhāyī na pādalolassa.

Virame kukkuccā nappamajjeyyāti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ.


我来直译这段文本：
禅修者不应游荡，远离恶作莫放逸；
而后于座与卧处，比丘应住寂静中。
"禅修者不应游荡"：禅修者指以初禅而禅修，以第二禅而禅修，以第三禅而禅修，以第四禅而禅修，以有寻有伺禅而禅修，以无寻唯伺禅而禅修，以无寻无伺禅而禅修，以有喜禅而禅修，以无喜禅而禅修，以俱喜禅而禅修，以俱乐禅而禅修，以俱舍禅而禅修，以空禅而禅修，以无相禅而禅修，以无愿禅而禅修，以世间禅而禅修，以出世间禅而禅修，乐于禅修、专注一境、以究竟为重的。
如何为游荡？此处某人具足游荡性，从一园林到另一园林，从一庭园到另一庭园，从一村庄到另一村庄，从一市镇到另一市镇，从一城市到另一城市，从一国土到另一国土，从一地方到另一地方，长期游荡，无定所游荡。这就是游荡。
或者比丘在僧团内部具足游荡性，无目的无理由，心不安定不寂静，从一住处到另一住处，从一精舍到另一精舍，从一半圆顶房到另一半圆顶房，从一高楼到另一高楼，从一平顶房到另一平顶房，从一洞窟到另一洞窟，从一石窟到另一石窟，从一小屋到另一小屋，从一重楼到另一重楼，从一阁楼到另一阁楼，从一望楼到另一望楼，从一临时住处到另一临时住处，从一集会堂到另一集会堂，从一圆形会堂到另一圆形会堂，从一树下到另一树下。或者比丘们坐在哪里他就去那里，在那里他成为一人的第二个，两人的第三个，三人的第四个。在那里他说许多无用的闲谈，即：谈论国王、谈论盗贼、谈论大臣、谈论军队、谈论恐惧、谈论战争、谈论食物、谈论饮料、谈论衣服、谈论卧具、谈论花环、谈论香料、谈论亲戚、谈论车乘、谈论村庄、谈论市镇、谈论城市、谈论地方、谈论女人、谈论英雄、谈论街道、谈论井边、谈论祖先、谈论各种事、谈论世界起源、谈论海洋、谈论有无等等。这也是游荡。
"不应游荡"指：应当舍弃、驱除、终止、消灭游荡，应当远离、离开、出离、解脱、不受束缚于游荡，以无限制的心而住、行、动、举止、护持、维持、存活，应当乐于独处、喜于独处，内心致力于寂静，不舍禅定，具足观察，增长空闲处，禅修、乐于禅修、专注一境、以究竟为重。
"远离恶作莫放逸"：恶作指手的恶作、脚的恶作、手脚的恶作，于不适当处起适当想，于适当处起不适当想，于无过处起有过想，于有过处起无过想，凡此类恶作、恶作性、恶作状态、心的追悔、意的混乱，这称为恶作。
（未完待续，请让我继续译完这段文本的剩余部分）


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’’nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho, ‘‘kataṃ me vacīduccaritaṃ, akataṃ me vacīsucarita’’nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho, ‘‘kataṃ me manoduccaritaṃ, akataṃ me manosucaritanti…pe… ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti uppajjati kukkuccaṃ…pe… manovilekho, ‘‘kataṃ me adinnādānaṃ… kato me kāmesumicchācāro… kato me musāvādo… katā me pisuṇavācā… katā me pharusavācā… kato me samphappalāpo… katā me abhijjhā… kato me byāpādo… 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…pe… ‘‘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. Virame kukkuccāti kukkuccā ārameyya virameyya paṭivirameyya kukkuccaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya. Kukkuccā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – virame kukkuccā.

Nappamajjeyyāti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro appamādo kusalesu dhammesu. ‘‘Kadāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu . ‘‘Kadāhaṃ aparipūraṃ vā samādhikkhandhaṃ…pe… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ… kadāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – virame kukkuccā nappamajjeyya.

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyyāti. Athāti padasandhi…pe… āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti – athāsanesu sayanesu.


我来直译这段文本：
恶作由两个原因生起心的追悔、意的混乱：已作和未作。如何因已作和未作而生起恶作、心的追悔、意的混乱？"我已作身恶行，未作身善行"而生起恶作、心的追悔、意的混乱，"我已作语恶行，未作语善行"而生起恶作、心的追悔、意的混乱，"我已作意恶行，未作意善行......""我已作杀生，未作离杀生"而生起恶作......意的混乱，"我已作不与取......已行邪淫......已说妄语......已说离间语......已说粗恶语......已说绮语......已起贪婪......已起瞋恚......已起邪见，未起正见"而生起恶作、心的追悔、意的混乱。如是因已作和未作而生起恶作、心的追悔、意的混乱。
或者"我于诸戒未圆满"而生起恶作、心的追悔、意的混乱，"我于诸根未守护"......"我于食不知量"......"我未修习警寤"......"我未具足正念正知"......"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"......"我未修习八正道"......"我未遍知苦"......"我未断集"......"我未修道"......"我未证灭"而生起恶作、心的追悔、意的混乱。"远离恶作"指应当远离、避开、回避恶作，应当舍弃、驱除、终止、消灭恶作。应当远离、离开、出离、解脱、不受束缚于恶作，以无限制的心而住。
"莫放逸"指应当认真行事、持续行事、坚固行事、不退缩、不舍志愿、不舍责任、不放逸于诸善法。"何时我能圆满未圆满的戒蕴，或以智慧随观已圆满的戒蕴？"于此所生起的欲求、精进、奋发、勇猛、力量、不退缩、正念、正知、热忱、精勤、决心、专注、不放逸于诸善法。"何时我能圆满未圆满的定蕴......慧蕴......解脱蕴......解脱知见蕴......何时我能遍知未遍知的苦，断除未断的烦恼，修习未修的道，证得未证的灭？"于此所生起的欲求、精进、奋发、勇猛、力量、不退缩、正念、正知、热忱、精勤、决心、专注、不放逸于诸善法。
"而后于座与卧处"：而后是句子连接词......座位指所坐之处——床、椅、


Appasaddesu bhikkhu vihareyyāti. Appasaddesu appanigghosesu vijanavātesu manussarāhasseyyakesu paṭisallānasāruppesu senāsanesu careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – athāsanesu sayanesu appasaddesu bhikkhu vihareyya.

Tenāha bhagavā –

‘‘Jhāyī na pādalolassa, virame kukkuccā nappamajjeyya;

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyyā’’ti.



我来直译这段文本：
坐垫、皮垫、草席、叶席、稻草席。卧处指住所——精舍、半圆顶房、高楼、平顶房、洞窟。
"比丘应住寂静处"：应当行、住、动、举止、护持、维持、生活于少声、少响、远离人群、适合人隐居、适合独处的住处。
因此世尊说：
"禅修者不应游荡，远离恶作莫放逸；
而后于座与卧处，比丘应住寂静中。"


161.

Niddaṃ na bahulīkareyya, jāgariyaṃ bhajeyya ātāpī;

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsaṃ.

Niddaṃ na bahulīkareyyāti. Rattindivaṃ chakoṭṭhāsaṃ kāretvā pañcakoṭṭhāsaṃ paṭipajjeyya ekakoṭṭhāsaṃ nippajjeyyāti – niddaṃ na bahulīkareyya.

Jāgariyaṃ bhajeyya ātāpīti. Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyya pādepādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya.

Jāgariyaṃ bhajeyyāti jāgariyaṃ bhajeyya sambhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti – jāgariyaṃ bhajeyya.

Ātāpīti. Ātappaṃ vuccati vīriyaṃ [viriyaṃ (sī. syā.)]. Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggaho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. Iminā ātāpena upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati ātāpīti – jāgariyaṃ bhajeyya ātāpī.

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsanti. Tandīti [tandinti (sī.)] tandī tandiyanā tandiyitattaṃ [natthi attadaṇḍasuttaniddese khuddakavatthuvibhaṅgepi] tandimanakatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ. Māyā vuccati vañcanikā cariyā. Idhekacco kāyena duccaritaṃ caritvā…pe… vācāya manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati. Mā maṃ jaññāti [jaññūti (ka.)] icchati, mā maṃ jaññāti saṅkappeti, mā maṃ jaññāti vācaṃ bhāsati, mā maṃ jaññāti kāyena parakkamati. Yā evarūpā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā [paṭicchādanā (sī. ka.) mahāniddese] anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Hassanti idhekacco ativelaṃ dantavidaṃsakaṃ hasati. Vuttañhetaṃ bhagavatā – ‘‘kumārakamidaṃ, bhikkhave , ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakaṃ hasita’’nti.

Khiḍḍāti dve khiḍḍā – kāyikā ca khiḍḍā vācasikā ca khiḍḍā. Katamā kāyikā khiḍḍā? Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti , khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅkacīrenapi kīḷanti , vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti – ayaṃ kāyikā khiḍḍā. Katamā vācasikā khiḍḍā? Mukhabherikaṃ [mukhabheriyaṃ (syā.)] mukhālambaraṃ mukhaḍiṇḍimakaṃ [mukhadeṇḍimakaṃ (sī. syā.)] mukhavalimakaṃ mukhabheruḷakaṃ [mukhabherulakaṃ (sī.)] mukhadaddarikaṃ nāṭakaṃ lāpaṃ gītaṃ davakammaṃ – ayaṃ vācasikā khiḍḍā.


我来直译这段文本：
不应多睡眠，精进修警寤；
应舍怠惰诈，笑戏及淫欲，以及装饰事。
"不应多睡眠"：应将昼夜分为六份，实践五份，卧眠一份。
"精进修警寤"：此处比丘于白天经行、端坐，从障碍法中净化其心，初夜经行、端坐，从障碍法中净化其心，中夜以右胁而卧，如狮子卧，足足相叠，具念正知，作意起身想，后夜起身，经行、端坐，从障碍法中净化其心。
"修警寤"指应当亲近、随亲近、从事、亲近、实行、修习警寤。
"精进"：精进即是勇猛。凡是心的勇猛发起、着手、奋进、努力、精勤、勤勉、奋发、力量、坚持、不懈怠的精进、不舍志愿、不舍责任、负责任的掌握、精进、精进根、精进力、正精进。具足、完全具足、达到、完全达到、成就、完全成就、具备这种精进的人称为精进者。
"应舍怠惰诈，笑戏及淫欲，以及装饰事"：怠惰指懈怠、懒惰、懒散、懒惰性、懒惰状态、怠惰心态、懈怠、懈怠性、懈怠状态。诈指欺骗行为。此处某人以身行恶行......以语、意行恶行后，为了隐藏它而生起邪恶的欲望。他希望"愿人不知我"，他思维"愿人不知我"，他说话"愿人不知我"，他以身努力"愿人不知我"。凡是如此的欺诈、欺骗、诈骗、诡计、瞒骗、隐藏、遮掩、覆藏、不明示、不显露、掩饰、作恶—这称为诈。笑指此处某人过度露齿而笑。世尊曾说过："诸比丘，在圣者律中，这过度露齿而笑是幼稚的行为。"
戏有两种：身戏和语戏。什么是身戏？玩耍象、玩耍马、玩耍车、玩耍弓、玩耍八格棋、玩耍十格棋、玩耍空中游戏、玩耍转圈游戏、玩耍测量游戏、玩耍骰子、玩耍棍子、玩耍手指画、玩耍骰子、玩耍叶笛、玩耍玩具犁、玩耍翻筋斗、玩耍风车、玩耍叶量器、玩耍小车、玩耍小弓、玩耍字谜、玩耍心理游戏、玩耍模仿游戏—这是身戏。什么是语戏？口鼓、口锣、口鼓、口琴、口笛、口铙、戏剧、诵诗、歌唱、滑稽表演—这是语戏。


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

Vibhūsāti dve vibhūsā – atthi agāriyassa vibhūsā, atthi pabbajitassa vibhūsā. Katamā agāriyassa vibhūsā? Kesā ca massu ca mālā ca gandhā ca vilepanā ca ābharaṇā ca pilandhanā ca vatthañca sayanāsanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāvilepanaṃ mukhacuṇṇakaṃ mukhalepaṃ hatthabandhaṃ sikhābandhaṃ [vasikkhābandhaṃ (syā.)] daṇḍanāḷiyaṃ khaggaṃ chattaṃ citrā upāhanā uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā – ayaṃ agāriyassa vibhūsā. Katamā pabbajitassa vibhūsā? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā gedhitatā gedhitattaṃ capalatā cāpalyaṃ – ayaṃ pabbajitassa vibhūsā.

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsanti. Tandiñca māyañca hassañca khiḍḍañca methunadhammañca savibhūsaṃ saparivāraṃ saparibhaṇḍaṃ saparikkhāraṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsaṃ.

Tenāha bhagavā –

‘‘Niddaṃ na bahulīkareyya, jāgariyaṃ bhajeyya ātāpī;

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsa’’nti.



我来直译这段文本：
淫欲法指那非法、村俗法、贱民法、粗鄙法、水际法、隐秘法、两两交合。为什么称为淫欲法？因为是两个贪染、极度贪染、流漏、遍染、心被占据的人的共同之法，因此称为淫欲法。如同两个争吵者被称为交合者，两个争斗者......两个谈论者......两个诤讼者......两个争论者......两个辩论者......两个交谈者被称为交合者；同样地，因为是两个贪染、极度贪染、流漏、遍染、心被占据的人的共同之法，因此称为淫欲法。
装饰有两种：在家人的装饰和出家人的装饰。什么是在家人的装饰？头发、胡须、花环、香料、涂香、装饰品、饰物、衣服、卧具、头巾、按摩、推拿、沐浴、按摩、镜子、眼药、花香涂料、面粉、面膏、手环、发带、手杖、剑、伞、彩色凉鞋、头冠、宝珠、拂尘、白衣、长缨等——这是在家人的装饰。什么是出家人的装饰？装饰袈裟、装饰钵、装饰住处，或装饰这不净身体，或装饰外在用具，修饰、打扮、贪爱、贪著、轻浮、轻举——这是出家人的装饰。
"应舍怠惰诈，笑戏及淫欲，以及装饰事"：应当舍弃、驱除、终止、消灭怠惰和诈骗和笑和戏和淫欲法以及装饰及其眷属、附属、用具。
因此世尊说：
"不应多睡眠，精进修警寤；
应舍怠惰诈，笑戏及淫欲，以及装饰事。"

162.

Āthabbaṇaṃsupinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ;

Virutañcagabbhakaraṇaṃ, tikicchaṃ māmako na seveyya.

Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattanti. Āthabbaṇikā āthabbaṇaṃ payojenti, nagare vā ruddhe [rundhe (ka.)] saṅgāme vā paccupaṭṭhite parasenapaccatthikesu paccāmittesu ītiṃ uppādenti, upaddavaṃ uppādenti, rogaṃ uppādenti, pajjarakaṃ karonti, sūlaṃ karonti, visūcikaṃ karonti, pakkhandikaṃ karonti. Evaṃ āthabbaṇikā āthabbaṇaṃ payojenti.

Supinapāṭhakā supinaṃ ādisanti, yo pubbaṇhasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo majjhanhikasamayaṃ [majjhantikasamayaṃ (bahūsu)] supinaṃ passati, evaṃ vipāko hoti. Yo sāyanhasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo purime yāme…pe… yo majjhime yāme… yo pacchime yāme… yo dakkhiṇena passena nipanno… yo vāmena passena nipanno… yo uttānaṃ nipanno… yo avakujja nipanno… yo candaṃ passati… yo sūriyaṃ passati… yo mahāsamuddaṃ passati… yo sineruṃ pabbatarājānaṃ passati… yo hatthiṃ passati… yo assaṃ passati… yo rathaṃ passati… yo pattiṃ passati… yo senābyūhaṃ passati… yo ārāmarāmaṇeyyakaṃ passati… yo vanarāmaṇeyyakaṃ passati… yo bhūmirāmaṇeyyakaṃ passati… yo pokkharaṇīrāmaṇeyyakaṃ [pokkharaṇirāmaṇeyyakaṃ (syā.)] passati, evaṃ vipāko hotīti. Evaṃ supinapāṭhakā supinaṃ ādisanti.

Lakkhaṇapāṭhakā lakkhaṇaṃ ādisanti – maṇilakkhaṇaṃ daṇḍalakkhaṇaṃ vatthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumārikālakkhaṇaṃ kumāralakkhaṇaṃ dāsilakkhaṇaṃ dāsalakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ goṇalakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vāti. Evaṃ lakkhaṇapāṭhakā lakkhaṇaṃ ādisanti.

Nakkhattapāṭhakā nakkhattaṃ ādisanti. Aṭṭhavīsati nakkhattāni. Iminā nakkhattena gharappaveso kattabbo, iminā nakkhattena makuṭaṃ bandhitabbaṃ, iminā nakkhattena vāreyyaṃ kāretabbaṃ, iminā nakkhattena bījanīhāro [bījanihāro (syā. ka.)] kattabbo, iminā nakkhattena saṃvāso [gharavāso (syā.)] gantabboti. Evaṃ nakkhattapāṭhakā nakkhattaṃ ādisanti.

Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattanti. Āthabbaṇañca supinañca lakkhaṇañca nakkhattañca no vidaheyya na careyya na samācareyya na samādāya vatteyya. Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti – āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ.


我来直译这段文本：
咒术与占梦，相术与星相，
兽声胎产法，医术佛弟子，不应去从事。
"咒术与占梦，相术与星相"：咒术师施行咒术，当城市被围困或战争来临时，对敌方军队和敌人施加灾祸，制造灾难，引发疾病，制造发热，制造腹痛，制造霍乱，制造痢疾。这就是咒术师如何施行咒术。
占梦者解说梦境：在清晨时分见梦，会有如此果报。在正午时分见梦，会有如此果报。在傍晚时分见梦，会有如此果报。在初夜......在中夜......在后夜......右侧而卧......左侧而卧......仰卧......俯卧......见到月亮......见到太阳......见到大海......见到须弥山王......见到象......见到马......见到战车......见到步兵......见到军阵......见到园林之美......见到森林之美......见到地貌之美......见到莲池之美，会有如此果报。这就是占梦者如何解说梦境。
相术者解说特征：宝石相、杖相、衣相、剑相、箭相、弓相、武器相、女相、男相、少女相、少年相、女仆相、仆人相、象相、马相、水牛相、公牛相、牛相、山羊相、绵羊相、鸡相、鹌鹑相、蜥蜴相、耳环相、龟相、鹿相等等。这就是相术者如何解说特征。
星相师解说星宿：二十八星宿。在此星宿下应入宅，在此星宿下应戴冠，在此星宿下应求婚，在此星宿下应播种，在此星宿下应同居。这就是星相师如何解说星宿。
"咒术与占梦，相术与星相"：不应从事、不应行、不应实行、不应依此而行咒术、占梦、相术和星相。或者不应接受、不应学习、不应记持、不应忆持、不应观察、不应施行。


Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyāti. Virutaṃ vuccati migavākkaṃ. Migavākkapāṭhakā [migacakkaṃ. migacakkapāṭhakā (syā.)] migavākkaṃ ādisanti – sakuntānaṃ vā catuppadānaṃ vā rutaṃ [rudaṃ (syā.)] vassitaṃ jānantīti. Evaṃ migavākkapāṭhakā migavākkaṃ ādisanti. Gabbhakaraṇīyā gabbhaṃ saṇṭhāpenti. Dvīhi kāraṇehi gabbho na saṇṭhāti – pāṇakehi vā vātakuppehi vā. Pāṇakānaṃ vā vātakuppānaṃ vā paṭighātāya osadhaṃ dentīti. Evaṃ gabbhakaraṇīyā gabbhaṃ saṇṭhāpenti. Tikicchāti pañca tikicchā – sālākiyaṃ, sallakattiyaṃ, kāyatikicchaṃ, bhūtiyaṃ, komārabhaccaṃ. Māmakoti buddhamāmako dhammamāmako saṅghamāmako, so vā bhagavantaṃ mamāyati bhagavā vā taṃ puggalaṃ pariggaṇhāti. Vuttañhetaṃ bhagavatā – ‘‘ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā na me te, bhikkhave, bhikkhū māmakā, apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te bhikkhū imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā te kho me, bhikkhave, bhikkhū māmakā na ca apagatā te , bhikkhave, bhikkhū imasmā dhammavinayā, te ca bhikkhū imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti’’.

‘‘Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

‘‘Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite’’.

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyāti. Virutañca gabbhakaraṇañca tikicchañca māmako na seveyya na niseveyya na saṃseveyya nappaṭiseveyya na careyya na samācareyya na samādāya vatteyya. Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti – virutañca gabbhakaraṇaṃ tikicchaṃ māmako na seveyya.

Tenāha bhagavā –

‘‘Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ;

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyā’’ti.



我来直译这段文本：
"兽声和胎产法，医术佛弟子不应从事"："兽声"指动物的叫声。兽声解说者解说兽声——他们知道鸟类或四足动物的叫声和鸣声。这就是兽声解说者如何解说兽声。胎产术士使胎儿安住。由两种原因胎儿不安住：由于小生物或由于风的扰动。他们给予药物以对治小生物或风的扰动。这就是胎产术士如何使胎儿安住。医术有五种：眼科、外科、内科、降魔科、儿科。"佛弟子"指依附佛、依附法、依附僧的人，他亲近世尊或世尊摄受该人。世尊曾这样说："诸比丘，那些虚伪、顽固、饶舌、骄慢、掉举、不得定的比丘们，诸比丘，他们不是我的弟子，那些比丘已离开此法律，那些比丘在此法律中不会增长、成长、广大。诸比丘，那些不虚伪、不饶舌、稳重、不顽固、善得定的比丘们，诸比丘，他们是我的弟子，他们不离开此法律，那些比丘在此法律中会增长、成长、广大。"
"虚伪顽固多饶舌，骄慢掉举不得定；
彼等于正觉所说，正法之中不增长。
不伪不舌具智慧，不固善定得安详；
彼等于正觉所说，正法之中得增长。"
"兽声和胎产法，医术佛弟子不应从事"：佛弟子不应从事、不应亲近、不应随从、不应实行、不应行、不应实行、不应依此而行兽声、胎产法和医术。或者不应接受、不应学习、不应记持、不应忆持、不应观察、不应施行。
因此世尊说：
"咒术与占梦，相术与星相；
兽声胎产法，医术佛弟子不

163.

Nindāyanappavedheyya, na unnameyya pasaṃsito bhikkhu;

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyya.

Nindāya nappavedheyyāti. Idhekacce bhikkhū nindanti 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 nindanti garahanti upavadanti, nindito garahito upavadito nindāya garahāya upavādena akittiyā avaṇṇahārikāya na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – nindāya nappavedheyya.

Naunnameyya pasaṃsito bhikkhūti. Idhekacce bhikkhū pasaṃsanti 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 pasaṃsanti thomenti kittenti vaṇṇenti, pasaṃsito thomito kittito vaṇṇito pasaṃsāya thomanena kittiyā vaṇṇahārikāya unnatiṃ na kareyya unnamaṃ na kareyya mānaṃ na kareyya thambhaṃ na kareyya, na tena mānaṃ janeyya na tena thaddho assa patthaddho paggahitasiroti – na unnameyya pasaṃsito bhikkhu.

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyāti. Lobhoti yo lobho lubbhanā lubbhitattaṃ sārāgo sārajjanā sārajjitattaṃ abhijjhā lobho akusalamūlaṃ. Macchariyanti pañca macchariyāni – āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Kodhoti yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpattiṃ byāpajjanā byāpajjitattaṃ, virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa. Pesuññanti idhekacco pisuṇavāco hoti ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ.

Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā bhedādhippāyena 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 bhijjheyyuṃ na samāgaccheyyuṃ dukkhaṃ na phāsu vihareyyunti. Evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyāti. Lobhañca macchariyañca kodhañca pesuññañca nudeyya panudeyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyya.

Tenāha bhagavā –

‘‘Nindāya nappavedheyya, na unnameyya pasaṃsito bhikkhu;

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyā’’ti.



我来直译这段文本：
不因诽谤而恐惧，不因赞誉而骄傲，比丘；
应当舍离贪与悭，瞋恚和离间语。
"不因诽谤而恐惧"：此处有些比丘因种姓、氏族、良家子、容貌端正、财富、学问、工作领域、技艺领域、学问领域、闻法、机智或任何其他事由而诽谤、责难、呵斥，被诽谤、责难、呵斥时，不因诽谤、责难、呵斥、不名誉、不赞誉而恐惧、不战栗、不极度战栗、不害怕、不惊惶、不恐慌、不畏惧、不陷入恐怖，应成为无畏者、不惊恐者、不逃避者、已离怖畏者、离身毛竖立者而住。
"比丘不因赞誉而骄傲"：此处有些比丘因种姓、氏族、良家子、容貌端正、财富、学问、工作领域、技艺领域、学问领域、闻法、机智或任何其他事由而赞美、称扬、赞叹、称赞，不因被赞美、称扬、赞叹、称赞、赞美、称扬、赞叹、称赞而生起傲慢、不骄慢、不自大、不高傲，不因此生起慢心，不因此成为固执、极其固执、举首自高。
"应当舍离贪与悭，瞋恚和离间语"：贪指贪欲、贪著、贪著性、染著、染著性、染著状态、贪婪、贪欲、不善根。悭指五种悭吝——住处悭吝......执取称为悭吝。瞋恚指心的损害、违逆、对立、敌对，忿怒、极忿怒、遍忿怒，瞋、极瞋、遍瞋，心的损恼、意的损害，瞋恚、忿怒性、忿怒状态，瞋、瞋恨性、瞋恨状态，损恼、损恼性、损恼状态，违逆、对立、暴戾、不满、心的不悦。离间语指此处有人说离间语，从这里听到告诉那里以分裂这些人，或从那里听到告诉这里以分裂那些人。如此成为和合者的分裂者，分裂者的支持者，喜好别离、乐于别离、欢喜别离，说导致别离的话——这称为离间语。
而且由两种原因而使用离间语：为求喜爱或意图分裂。如何为求喜爱而使用离间语？[想着]"我将成为他所喜爱的、可意的、可信赖的、亲密的、友善的。"如此为求喜爱而使用离间语。如何意图分裂而使用离间语？[想着]"如何使这些人分离、分散、结党、分成两派、分成两部、分成两群、破裂、不和合、住于苦难不安？"如此意图分裂而使用离间语。"应当舍离贪与悭，瞋恚和离间语"：应当驱除、舍弃、远离、终止、消灭贪欲和悭吝和瞋恚和离间语。
因此世尊说：
"不因诽谤而恐惧，不因赞誉而骄傲，比丘；
应当舍离贪与悭，瞋恚和离间语。"

164.

Kayavikkaye na tiṭṭheyya, upavādaṃ bhikkhu na kareyya kuhiñci;

Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyya.

Kayavikkayena tiṭṭheyyāti. Ye kayavikkayā vinaye paṭikkhittā na te imasmiṃ atthe adhippetā. Kathaṃ kayavikkaye tiṭṭhati? Pañcannaṃ saddhiṃ pattaṃ vā cīvaraṃ vā aññaṃ vā kiñci parikkhāraṃ vañcaniyaṃ vā karonto udayaṃ vā patthayanto parivatteti. Evaṃ kayavikkaye tiṭṭhati. Kathaṃ kayavikkaye na tiṭṭhati? Pañcannaṃ saddhiṃ pattaṃ vā cīvaraṃ vā aññaṃ vā kiñci parikkhāraṃ na vañcaniyaṃ vā karonto na udayaṃ vā patthayanto parivatteti. Evaṃ kayavikkaye na tiṭṭhati. Kayavikkaye na tiṭṭheyyāti. Kayavikkaye na tiṭṭheyya na santiṭṭheyya, kayavikkayaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kayavikkayā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – kayavikkaye na tiṭṭheyya.

Upavādaṃ bhikkhu na kareyya kuhiñcīti. Katame upavādakarāti kilesā? Santeke samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno, te dūratopi passanti āsannāpi na dissanti cetasāpi cittaṃ pajānanti, devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti cetasāpi cittaṃ pajānanti. Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi upavadeyyuṃ. Katame oḷārikā kilesā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ – ime vuccanti oḷārikā kilesā. Katame majjhimā kilesā? Kāmavitakko byāpādavitakko vihiṃsāvitakko – ime vuccanti majjhimā kilesā. Katame sukhumā kilesā? Ñātivitakko, janapadavitakko, aparavitakko, parānudayatā paṭisaññutto vitakko , lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko – ime vuccanti sukhumā kilesā. Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi na upavadeyya upavādaṃ na kareyya upavādakare kilese na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, upavādakare kilese pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, upavādakarehi kilesehi ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – upavādaṃ bhikkhu na kareyya kuhiñci.

Gāme ca nābhisajjeyyāti. Kathaṃ gāme sajjati? Idha bhikkhu gāme gihīhi saṃsaṭṭho viharati sahanandī sahasokī sukhitesu sukhito dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā voyogaṃ āpajjati. Evampi gāme sajjati.

Atha vā bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tatra tatra sajjati tatra tatra gaṇhāti tatra tatra bajjhati tatra tatra anayabyasanaṃ āpajjati. Evampi gāme sajjati.

Kathaṃ gāme na sajjati? Idha bhikkhu gāme gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā voyogaṃ āpajjati. Evampi gāme na sajjati.


我来直译这段文本：
不应从事买卖，比丘不应对任何人诽谤；
于村中莫执著，为利不应与人谈。
"不应从事买卖"：凡律中禁止的买卖，此处不是指这些。如何从事买卖？与五众一起，对钵或衣或任何其他用具，或行欺诈或求利益而交换。这就是从事买卖。如何不从事买卖？与五众一起，对钵或衣或任何其他用具，不行欺诈也不求利益而交换。这就是不从事买卖。"不应从事买卖"：不应从事、不应安住于买卖，应舍弃、驱除、终止、消灭买卖，应远离、离开、出离、解脱、舍离买卖，以无限制的心而住。
"比丘不应对任何人诽谤"：什么是导致诽谤的烦恼？有些沙门婆罗门具神通、天眼、他心智，他们远处也能见，近处也不被见，以心知他心，有些天神也具神通、天眼、他心智，她们远处也能见，近处也不被见，以心知他心。他们会因粗重烦恼或中等烦恼或微细烦恼而诽谤。什么是粗重烦恼？身恶行、语恶行、意恶行——这称为粗重烦恼。什么是中等烦恼？欲寻、恚寻、害寻——这称为中等烦恼。什么是微细烦恼？亲属寻、国土寻、不死寻、与怜悯他人相应的寻、与利养恭敬称誉相应的寻、与不轻视相应的寻——这称为微细烦恼。他不应因粗重烦恼或中等烦恼或微细烦恼而诽谤，不应作诽谤，不应造作导致诽谤的烦恼，不应生起、不应产生、不应引发、不应现起，应舍弃、驱除、终止、消灭导致诽谤的烦恼，应远离、离开、出离、解脱、舍离导致诽谤的烦恼，以无限制的心而住。"任何"指任何地方，不论何处，内在或外在或内外。
"于村中莫执著"：如何执著于村？此处比丘住在村中，与在家人混杂，同喜同忧，他人快乐时他快乐，他人痛苦时他痛苦，当有事务需要处理时他亲自参与。这就是执著于村。
或者比丘于晨朝时分，着衣持钵，入村或镇乞食，不防护身，不防护语，不防护心，念不现前，诸根不摄，他在此处执著，在此处执取，在此处系缚，在此处遭遇灾祸不幸。这也是执著于村。
如何不执著于村？此处比丘住在村中，不与在家人混杂，不同喜不同忧，他人快乐时他不快乐，他人痛苦时他不痛苦，当有事务需要处理时他不亲自参与。这就是不执著于村。


Atha vā bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. So tatra tatra na sajjati tatra tatra na gaṇhāti tatra tatra na bajjhati tatra tatra na anayabyasanaṃ āpajjati. Evampi gāme na sajjati. Gāme ca nābhisajjeyyāti gāme na sajjeyya na gaṇheyya na bajjheyya na palibajjheyya, agiddho assa agadhito amucchito anajjhosanno vītagedho vigatagedho cattagedho…pe… brahmabhūtena attanā vihareyyāti – gāme ca nābhisajjeyya.

Lābhakamyā janaṃ na lapayeyyāti. Katamā lapanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa āmisacakkhukassa lokadhammagarukassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā [ukkāpanā samukkāpanā (syā.)] anupiyabhāṇitā cātukamyatā muggasūpyatā pāribhaṭayatā parapiṭṭhimaṃsikatā [piṭṭhimaṃsikatā (ka.) visuddhimagge sīlaniddesavaṇṇanā oloketabbā], yā tattha saṇhavācatā sakhilavācatā sithilavācatā [mettavācakatā (syā.)] apharusavācatā – ayaṃ vuccati lapanā.

Api ca dvīhi kāraṇehi janaṃ lapati – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati? ‘‘Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, yepi me aññe dātuṃ vā kātuṃ vā maññanti, tumhe nissāya tumhe sampassantā yampi me purāṇaṃ mātāpettikaṃ nāmadheyyaṃ tampi me antarahitaṃ. Tumhehi ahaṃ ñāyāmi asukassa kulūpako asukāya kulūpako’’ti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati.

Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati? ‘‘Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjappamādaṭṭhānā paṭiviratā. Ahaṃ tumhākaṃ uddesaṃ demi, paripucchaṃ demi, uposathaṃ ācikkhāmi, navakammaṃ adhiṭṭhāmi. Atha pana tumhe maṃ ujjhitvā aññe sakkarotha garuṃ karotha mānetha pūjethā’’ti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati.

Lābhakamyājanaṃ na lapayeyyāti. Lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento janaṃ na lapayeyya, lapanaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, lapanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – lābhakamyā janaṃ na lapayeyya.

Tenāha bhagavā –

‘‘Kayavikkaye na tiṭṭheyya, upavādaṃ bhikkhu na kareyya kuhiñci;

Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyyā’’ti.



我来直译这段文本：
或者比丘于晨朝时分，着衣持钵，入村或镇乞食，防护身，防护语，防护心，念已现前，诸根已摄，他在此处不执著，在此处不执取，在此处不系缚，在此处不遭遇灾祸不幸。这就是不执著于村。"于村中莫执著"指不应在村中执著、执取、系缚、缠缚，应无贪著、无贪求、无迷醉、无耽溺、离贪、离欲、舍贪......以梵我而住。
"为利不应与人谈"：什么是谄媚语？依附利养、恭敬、称誉，怀恶欲，为欲所制，以利养为眼目，重视世间法的人，对他人的攀谈、谄媚、交谈、高谈、共谈、奉承、谄媚、赞叹、称扬、说悦意语、谄媚语、如绿豆汤般柔和、奉承、背后谗言，其中的柔和语、温和语、柔软语、慈爱语、不粗语——这称为谄媚语。
而且由两种原因与人谄媚：把自己置于低处而把他人置于高处而与人谄媚，或把自己置于高处而把他人置于低处而与人谄媚。如何把自己置于低处而把他人置于高处而与人谄媚？[说]"你们对我有大恩惠，我依靠你们获得衣服、饮食、住处、病人所需医药资具，其他人想要布施或作事也是因为你们，观察你们，甚至我过去的父母所取名字也已消失，人们知道我是某家的常客，某家的常客。"这样把自己置于低处而把他人置于高处而与人谄媚。
如何把自己置于高处而把他人置于低处而与人谄媚？[说]"我对你们有大恩惠，你们依我而皈依佛、皈依法、皈依僧，离杀生、离不与取、离欲邪行、离虚妄语、离饮酒放逸处。我给你们诵经、解答问题、教导布萨、主持建筑。然而你们舍弃我而恭敬、尊重、尊敬、供养其他人。"这样把自己置于高处而把他人置于低处而与人谄媚。
"为利不应与人谈"：不应为利养因、利养缘、利养故、利养生而成熟利养而与人谄媚，应舍弃、驱除、终止、消灭谄媚，应远离、离开、出离、解脱、舍离谄媚，以无限制的心而住。
因此世尊说：
"不应从事买卖，比丘不应对任何人诽谤；
于村中莫执著，为利不应与人谈。"

165.

Na ca katthiko[katthitā (syā. ka.)]siyā bhikkhu, na ca vācaṃ payuttaṃ bhāseyya;

Pāgabbhiyaṃ na sikkheyya, kathaṃ viggāhikaṃ na kathayeyya.

Naca katthiko siyā bhikkhūti. 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 mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā…pe… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na kattheyya na vikattheyya, katthaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, katthanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – na ca katthiko siyā bhikkhu.

Naca vācaṃ payuttaṃ bhāseyyāti. Katamā payuttavācā? Idhekacco cīvarapayuttaṃ vācaṃ bhāsati, piṇḍapātapayuttaṃ vācaṃ bhāsati, senāsanapayuttaṃ vācaṃ bhāsati, gilānapaccayabhesajjaparikkhārapayuttaṃ vācaṃ bhāsati – ayampi vuccati payuttavācā.

Atha vā cīvarahetu piṇḍapātahetu senāsanahetu gilānapaccayabhesajjaparikkhārahetu saccampi bhaṇati musāpi bhaṇati, pisuṇampi bhaṇati apisuṇampi bhaṇati, pharusampi bhaṇati apharusampi bhaṇati, samphappalāpampi bhaṇati asamphappalāpampi bhaṇati, mantāpi vācaṃ bhāsati – ayampi vuccati payuttavācā. Atha vā pasannacitto paresaṃ dhammaṃ deseti – ‘‘aho vata me dhammaṃ suṇeyyuṃ, sutvāva dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyu’’nti – ayaṃ vuccati payuttavācā. Na ca vācaṃ payuttaṃ bhāseyyāti. Antamaso dhammadesanaṃ vācaṃ upādāya payuttavācaṃ na bhāseyya na katheyya na bhaṇeyya na dīpeyya na vohareyya, payuttaṃ vācaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, payuttavācāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – na ca vācaṃ payuttaṃ bhāseyya.

Pāgabbhiyaṃ na sikkheyyāti. Pāgabbhiyanti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ. Katamaṃ kāyikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi kāyikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi kāyikaṃ pāgabbhiyaṃ dasseti, bhojanasālāyapi 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 there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati , ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti.


我来直译这段文本：
比丘不应自夸，不应说策动语；
不应学粗鲁行，不应说诤论语。
"比丘不应自夸"：此处有人是自夸者、夸耀者。他自夸、夸耀说："我是具足戒者"或"具足禁行者"或"具足戒禁者"，或以种姓、氏族、良家子、容貌端正、财富、学问、工作领域、技艺领域、学问领域、闻法、机智或任何其他事由而夸耀。"我是从高贵家庭出家"或"从大财富家庭出家"或"从巨大财富家庭出家"，或"我是经师"或"持律者"或"说法者"或"林居者"......或"得非想非非想处定者"而自夸、夸耀。他不应如此自夸、夸耀，应舍弃、驱除、终止、消灭自夸，应远离、离开、出离、解脱、舍离自夸，以无限制的心而住。
"不应说策动语"：什么是策动语？此处有人说与衣服有关的策动语，说与饮食有关的策动语，说与住处有关的策动语，说与病人所需医药资具有关的策动语——这称为策动语。
或者为了衣服、饮食、住处、病人所需医药资具而说真话也说假话，说离间语也说非离间语，说粗语也说非粗语，说绮语也说非绮语，说咒语——这也称为策动语。或者以清净心为他人说法[想着]："啊！愿他们听我说法，听后对法生信，生信后对我作信心的表示"——这称为策动语。"不应说策动语"：乃至以说法为借口，不应说、不应谈、不应讲、不应说明、不应表达策动语，应舍弃、驱除、终止、消灭策动语，应远离、离开、出离、解脱、舍离策动语，以无限制的心而住。
"不应学粗鲁行"：粗鲁行有三种：身粗鲁行、语粗鲁行、意粗鲁行。什么是身粗鲁行？此处有人在僧团中显示身粗鲁行，在众中显示身粗鲁行，在食堂中显示身粗鲁行，在浴室中显示身粗鲁行，在水边显示身粗鲁行，入村时显示身粗鲁行，入村后显示身粗鲁行。
如何在僧团中显示身粗鲁行？此处有人在僧团中无恭敬心，撞着长老比丘而立，撞着而坐，在前面立，在前面坐，在高座坐，包头而坐，站着说话，挥舞手臂说话。这样在僧团中显示身粗鲁行。


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 pārupitvāpi nisīdati, ṭhitopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti.

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

Kathaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, anāpucchāpi kaṭṭhaṃ pakkhipati, anāpucchāpi dvāraṃ pidahati. Evaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati . Evaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti.

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

Kathaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho ‘‘na pavisa, 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, kumārakassa sīsampi parāmasati. Evaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti – idaṃ kāyikaṃ pāgabbhiyaṃ.

Katamaṃ vācasikaṃ pāgabbhiyaṃ? 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.


我来直译这段文本：
如何在众中显示身粗鲁行？此处有人在众中无恭敬心，当长老比丘赤足经行时他穿鞋经行，当他们在低处经行时他在高处经行，当他们在地上经行时他在经行处经行，撞着而立，撞着而坐，在前面立，在前面坐，在高座坐，包头而坐，站着说话，挥舞手臂说话。这样在众中显示身粗鲁行。
如何在食堂中显示身粗鲁行？此处有人在食堂中无恭敬心，挤入长老比丘中而坐，以座位排挤新学比丘，撞着而立，撞着而坐，在前面立，在前面坐，在高座坐，包头而坐，站着说话，挥舞手臂说话。这样在食堂中显示身粗鲁行。
如何在浴室中显示身粗鲁行？此处有人在浴室中无恭敬心，撞着长老比丘而立，撞着而坐，在前面立，在前面坐，在高座坐，未经请求就添柴，未经请求就关门。这样在浴室中显示身粗鲁行。
如何在水边显示身粗鲁行？此处有人在水边无恭敬心，撞着长老比丘而下水，在前面下水，撞着而洗浴，在前面洗浴，在上游洗浴，撞着而上岸，在前面上岸。这样在水边显示身粗鲁行。
如何入村时显示身粗鲁行？此处有人入村时无恭敬心，撞着长老比丘而行，在前面行，越过长老比丘前而行。这样入村时显示身粗鲁行。
如何入村后显示身粗鲁行？此处有人入村后，虽被告知"尊者，请勿进入"却仍进入，虽被告知"尊者，请勿站立"却仍站立，虽被告知"尊者，请勿坐"却仍坐下，进入不适当处，站立不适当处，坐于不适当处，凡是人家隐密遮蔽处，妇女、女儿、媳妇、少女们所坐之处，也突然闯入，抚摸小孩的头。这样入村后显示身粗鲁行——这就是身粗鲁行。
什么是语粗鲁行？此处有人在僧团中显示语粗鲁行，在众中显示语粗鲁行，入村后显示语粗鲁行。如何在僧团中显示语粗鲁行？此处有人在僧团中无恭敬心，未经请求或邀请，为来到寺院的比丘说法，解答问题，诵波罗提木叉，站着说话，挥舞手臂说话。这样


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 – ‘‘itthannāme itthaṃgotte kiṃ atthi? Yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi? Kiṃ pivissāma , kiṃ bhuñjissāma, kiṃ khādissāma, kiṃ vā atthi, kiṃ vā me dassathā’’ti vippalapati. Evaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti – idaṃ vācasikaṃ pāgabbhiyaṃ.

Katamaṃ cetasikaṃ pāgabbhiyaṃ? Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na uḷārabhogakulā pabbajito samāno uḷārabhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na suttantiko samāno suttantikena saddhiṃ sadisaṃ attānaṃ karoti cittena, na vinayadharo samāno vinayadharena… na dhammakathiko samāno dhammakathikena… na āraññiko samāno āraññakena… na piṇḍapātiko samāno piṇḍapātikena… na paṃsukūliko samāno paṃsukūlikena… na tecīvariko samāno tecīvarakena… na sapadānacāriko samāno sapadānacārikena… na khalupacchābhattiko samāno khalupacchābhattikena… na nesajjiko samāno nesaññikena… na yathāsanthatiko samāno yathāsanthatikena saddhiṃ sadisaṃ attānaṃ karoti cittena, na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṃ sadisaṃ attānaṃ karoti cittena, na dutiyassa jhānassa lābhī samāno dutiyassa… na tatiyassa jhānassa lābhī samāno tatiyassa… na catutthassa jhānassa lābhī samāno lābhī samāno catutthassa… na ākāsānañcāyatanasamāpattiyā lābhī samāno ākāsanañcāyatanasamāpattiyā… na viññāṇañcāyatanasamāpattiyā lābhī samāno viññāṇañcāyatana samāpattiyā… na ākiñcaññāyatanasamāpattiyā lābhī samāno ākiñcaññāyatana samāpattiyā… na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṃ sadisaṃ attānaṃ karoti cittena – idaṃ cetasikaṃ pāgabbhiyaṃ. Na sikkheyyāti pāgabbhiyaṃ na sikkheyya na careyya na ācareyya na samācareyya na samādāya vatteyya, pāgabbhiyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pāgabbhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pāgabbhiyaṃ na sikkheyya.


我来直译这段文本：
如何在众中显示语粗鲁行？此处有人在众中无恭敬心，未经请求或邀请，为来到寺院的比丘说法，解答问题，站着说话，挥舞手臂说话；为来到寺院的比丘尼、优婆塞、优婆夷说法，解答问题，站着说话，挥舞手臂说话。这样在众中显示语粗鲁行。
如何入村后显示语粗鲁行？此处有人入村后对妇女或少女这样说："某名某姓的，有什么？有粥吗？有饭吗？有硬食吗？我们喝什么？吃什么？咬什么？有什么？或给我什么？"这样胡言乱语。这样入村后显示语粗鲁行——这就是语粗鲁行。
什么是意粗鲁行？此处有人非从高贵家庭出家，却在心中使自己与从高贵家庭出家者平等；非从大财富家庭出家，却在心中使自己与从大财富家庭出家者平等；非从巨大财富家庭出家，却在心中使自己与从巨大财富家庭出家者平等；非经师，却在心中使自己与经师平等；非持律者，却与持律者...非说法者，却与说法者...非林居者，却与林居者...非乞食者，却与乞食者...非持粪扫衣者，却与持粪扫衣者...非持三衣者，却与持三衣者...非次第乞食者，却与次第乞食者...非过中不食者，却与过中不食者...非常坐不卧者，却与常坐不卧者...非随处住者，却在心中使自己与随处住者平等；非得初禅者，却在心中使自己与得初禅者平等；非得第二禅者，却与第二...非得第三禅者，却与第三...非得第四禅者，却与第四...非得空无边处定者，却与空无边处...非得识无边处定者，却与识无边处...非得无所有处定者，却与无所有处...非得非想非非想处定者，却在心中使自己与得非想非非想处定者平等——这就是意粗鲁行。"不应学"：不应学习、不应行、不应修行、不应实行、不应依此而行粗鲁行，应舍弃、驱除、终止、消灭粗鲁行，应远离、离开、出离、解脱、舍离粗鲁行，以无限制的心而住。


Kathaṃviggāhikaṃ na kathayeyyāti. Katamā viggāhikā kathā? Idhekacco evarūpiṃ kathaṃ kattā hoti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti. Vuttañhetaṃ bhagavatā – ‘‘viggāhikāya kho, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā’’ti. Kathaṃ viggāhikaṃ na kathayeyyāti. Viggāhikaṃ kathaṃ na katheyya na bhaṇeyya na dīpeyya na vohareyya, viggāhikaṃ kathaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, viggāhikakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – kathaṃ viggāhikaṃ na kathayeyya.

Tenāha bhagavā –

‘‘Na ca katthiko siyā bhikkhu, na ca vācaṃ payuttaṃ bhāseyya;

Pāgabbhiyaṃ na sikkheyya, kathaṃ viggāhikaṃ na kathayeyyā’’ti.



我来直译这段文本：
"不应说诤论语"：什么是诤论语？此处有人说这样的话："你不了解这法律......解释吧，如果你能的话。"这是世尊所说："摩嘎罗那啊，有诤论语时，可以预期多言，多言时可以预期掉举，掉举者不自制，不自制者的心远离定。""不应说诤论语"：不应说、不应讲、不应说明、不应表达诤论语，应舍弃、驱除、终止、消灭诤论语，应远离、离开、出离、解脱、舍离诤论语，以无限制的心而住。
因此世尊说：
"比丘不应自夸，不应说策动语；
不应学粗鲁行，不应说诤论语。"


166.

Mosavajje na niyyetha, sampajāno saṭhāni na kayirā;

Atha jīvitena paññāya, sīlabbatena nāññamatimaññe.

Mosavajje na niyyethāti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato [sabhāgaggato (sī. ka.)] vā parisaggato [parisagato (sī. ka.)] vā…pe… āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – idaṃ vuccati mosavajjaṃ. Api ca tīhākārehi musāvādo hoti – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, imehi tīhākārehi musāvādo hoti. Api ca catūhākārehi… pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi… musāvādo hoti – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti vinidhāya diṭṭhiṃ vinidhāya khantiṃ vinidhāya ruciṃ vinidhāya saññaṃ vinidhāya bhāvaṃ – imehi aṭṭhahākārehi musāvādo hoti. Mosavajje na niyyethāti. Mosavajje na yāyeyya na niyyāyeyya na vaheyya [na vuyheyya (sī. ka.), natthi syā. potthake] na saṃhareyya, mosavajjaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, mosavajjā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – mosavajje na niyyetha.

Sampajāno saṭhāni na kayirāti. Katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho, yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Sampajāno saṭhāni na kayirāti. Sampajāno hutvā sāṭheyyaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, sāṭheyyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, sāṭheyyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – sampajāno saṭhāni na kayirā.

Atha jīvitena paññāya, sīlabbatena nāññamatimaññeti. Athāti padasandhi…pe… padānupubbatāpetaṃ – athāti. Idhekacco lūkhajīvitaṃ jīvanto paraṃ paṇītajīvitaṃ jīvantaṃ atimaññati – ‘‘kiṃ panāyaṃ bahulājīvo sabbaṃ saṃbhakkheti, seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ asanivicakkadantakūṭasamaṇappadhānenā’’ti [asanīva cakkaṃ dantakūṭaṃ samaṇappadhānenāti (sī.)]. So tāya lūkhajīvitāya paraṃ paṇītajīvitaṃ jīvantaṃ atimaññati.


我来直译这段文本：
166/
不应涉虚妄，知已不行诈；
以命及智慧，戒禁莫轻他。
"不应涉虚妄"：虚妄指妄语。此处有人在集会中或众会中......或为些许利养而故意说妄语——这称为虚妄。而且以三种情况构成妄语：事先想"我将说妄语"，说时知"我正说妄语"，说后知"我已说妄语"，以这三种情况构成妄语。而且以四种情况......五种情况......六种情况......七种情况......八种情况构成妄语：事先想"我将说妄语"，说时知"我正说妄语"，说后知"我已说妄语"，歪曲见解，歪曲忍可，歪曲喜好，歪曲想法，歪曲实情——以这八种情况构成妄语。"不应涉虚妄"：不应前往、不应趋向、不应运行、不应携带虚妄，应舍弃、驱除、终止、消灭虚妄，应远离、离开、出离、解脱、舍离虚妄，以无限制的心而住。
"知已不行诈"：什么是狡诈？此处有人有狡诈、极狡诈，其中的狡诈、狡诈性、狡诈行为、虚伪、虚伪性、欺骗、欺骗性——这称为狡诈。"知已不行诈"：已知已，不应作、不应生、不应产生、不应引发、不应现起狡诈，应舍弃、驱除、终止、消灭狡诈，应远离、离开、出离、解脱、舍离狡诈，以无限制的心而住。
"以命及智慧，戒禁莫轻他"：其中"以"是句子连接......词序连接......"以"。此处有人过粗陋生活而轻视他人过优质生活："这多欲生活者为何吃一切？即：根种、茎种、节种、枝种、种子为第五，如以雷电轮般的牙齿[咀嚼]。"他以此粗陋生活而轻视他人过优质生活。

Idhekacco paṇītajīvitaṃ jīvanto paraṃ lūkhajīvitaṃ jīvantaṃ atimaññati – ‘‘kiṃ panāyaṃ appapuñño appesakkho na lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So tāya paṇītajīvitāya paraṃ lūkhajīvitaṃ jīvantaṃ atimaññati. Idhekacco paññāsampanno hoti. So puṭṭho pañhaṃ visajjeti. Tassa evaṃ hoti – ‘‘ahamasmi paññāsampanno, ime panaññe na paññāsampannā’’ti. So tāya paññāsampadāya paraṃ atimaññati. Idhekacco sīlasampanno hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Tassa evaṃ hoti – ‘‘ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā’’ti. So tāya sīlasampadāya paraṃ atimaññati. Idhekacco vatasampanno hoti āraññiko vā piṇḍapātiko vā paṃsukūliko vā tecīvariko vā sapadānacāriko vā khalupacchābhattiko vā nesajjiko vā yathāsanthatiko vā. Tassa evaṃ hoti – ‘‘ahamasmi vata sampanno, ime panaññe na vatasampannā’’ti. So tāya vatasampadāya paraṃ atimaññati. Atha jīvitena paññāya, sīlabbatena nāññamatimaññeti. Lūkhajīvitāya vā paṇītajīvitāya vā paññāsampadāya vā sīlasampadāya vā vatasampadāya vā paraṃ nātimaññeyya, nāvajāneyya, na tena mānaṃ janeyya, na tena thaddho assa, patthaddho paggahitasiroti – atha jīvitena paññāya sīlabbatena nāññamatimaññe.

Tenāha bhagavā –

‘‘Mosavajje na niyyetha, sampajāno saṭhāni na kayirā;

Atha jīvitena paññāya, sīlabbatena nāññamatimaññe’’ti.



我来直译这段文本：
此处有人过优质生活而轻视他人过粗陋生活："这少福德、少威势者为何不得衣服、饮食、住处、病人所需医药资具？"他以此优质生活而轻视他人过粗陋生活。此处有人具足智慧，他被问及问题时能解答。他这样想："我具足智慧，而这些其他人不具足智慧。"他以此智慧圆满而轻视他人。此处有人具足戒行，守护波罗提木叉律仪而住，具足行为与行处，于微细罪处见怖畏，受持学习诸学处。他这样想："我具足戒行，而这些其他比丘破戒、恶法。"他以此戒行圆满而轻视他人。此处有人具足禁行，或为林居者、乞食者、持粪扫衣者、持三衣者、次第乞食者、过中不食者、常坐不卧者、随处住者。他这样想："我具足禁行，而这些其他人不具足禁行。"他以此禁行圆满而轻视他人。"以命及智慧，戒禁莫轻他"：不应以粗陋生活或优质生活、智慧圆满、戒行圆满或禁行圆满而轻视他人，不应轻蔑，不应因此生起慢心，不应因此而变得僵硬、极其僵硬、头高举。
因此世尊说：
"不应涉虚妄，知已不行诈；
以命及智慧，戒禁莫轻他。"

167.

Sutvārusito[dūsito (sī. syā.)]bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ[puthuvacanānaṃ (sī. syā.)];

Pharusena ne na paṭivajjā, na hi santo paṭiseniṃ karonti[paṭiseni karoti (syā.)].

Sutvārusito bahuṃ vācaṃ, samaṇānaṃ puthujanānanti. Rusitoti dūsito khuṃsito ghaṭṭito vambhito garahito upavadito. Samaṇānanti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Puthujanānanti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca, te bahukāhi vācāhi aniṭṭhāhi akantāhi amanāpāhi akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ kareyyuṃ tesaṃ bahuṃ vācaṃ aniṭṭhaṃ akantaṃ amanāpaṃ sutvā suṇitvā uggahitvā upadhārayitvā upalakkhayitvāti – sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ.

Pharusena ne na paṭivajjāti. Pharusenāti pharusena kakkhaḷena na paṭivajjā nappaṭibhaṇeyya, akkosantaṃ na paccakkoseyya, rosantaṃ nappaṭiroseyya, bhaṇḍanaṃ nappaṭibhaṇḍeyya na kalahaṃ kareyya na bhaṇḍanaṃ kareyya na viggahaṃ kareyya na vivādaṃ kareyya na medhagaṃ kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pharusena ne na paṭivajjā.

Na hi santo paṭiseniṃ karontīti. Santoti rāgassa santattā santo, dosassa… mohassa… kodhassa… upanāhassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. Na hi santo paṭiseniṃ karontīti. Santo paṭiseniṃ paṭimallaṃ paṭikaṇṭakaṃ [paṭibandhanaṃ (sī.)] paṭipakkhaṃ na karonti na janenti na sañjanenti na nibbattenti nābhinibbattentīti – na hi santo paṭiseniṃ karonti.

Tenāha bhagavā –

‘‘Sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ;

Pharusena ne na paṭivajjā, na hi santo paṭiseniṃ karontī’’ti.



我来直译这段文本：
167/
闻沙门凡夫众，诸多语而忿怒；
莫以粗语对他，寂静者不对抗。
"闻沙门凡夫众，诸多语而忿怒"："忿怒"指被污染、被轻蔑、被冒犯、被贬低、被谴责、被责备。"沙门"指任何外道中的游行者、已成为游行者。"凡夫"指刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人类，他们以多种不可意、不可爱、不可乐的言语辱骂、责备、激怒、激起愤怒、伤害、加害、扰乱、骚扰、杀害、加以杀害、造成伤害，听闻、听到、领受、注意、观察他们多种不可意、不可爱、不可乐的言语。
"莫以粗语对他"："粗语"指不应以粗暴、粗糙的语言回应、回答，不应对骂者以骂还击，不应对怒者以怒还击，不应对争吵者以争吵还击，不应制造争斗、争吵、纷争、争论、口角，应舍弃、驱除、终止、消灭争斗、争吵、纷争、争论、口角，应远离、离开、出离、解脱、舍离争斗、争吵、纷争、争论、口角，以无限制的心而住。
"寂静者不对抗"："寂静者"因贪的止息而寂静，因嗔...因痴...因忿...因恨...乃至因一切不善行的止息、平息、熄灭、消亡、灭没、离去、止息而寂静、安静、平静、寂灭、止息。"寂静者不对抗"指寂静者不作、不生、不产生、不引发、不现起对抗、敌对、阻碍、对立。
因此世尊说：
"闻沙门凡夫众，诸多语而忿怒；
莫以粗语对他，寂静者不对抗。"

168.

Etañcadhammamaññāya, vicinaṃ bhikkhu sadā sato sikkhe;

Santīti nibbutiṃ ñatvā, sāsane gotamassa nappamajjeyya.

Etañca dhammamaññāyāti. Etanti ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitaṃ dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi etañca dhammamaññāya. Atha vā samañca visamañca pathañca vipathañca sāvajjañca anavajjañca hīnañca paṇītañca kaṇhañca sukkañca viññūgarahitañca viññūpasatthañca dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi etañca dhammamaññāya. Atha vā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca nibbānagāminiñca paṭipadaṃ dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi tañca dhammamaññāya.

Vicinaṃ bhikkhu sadā sato sikkheti. Vicinanti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto. ‘‘Sabbe saṅkhārā aniccā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karontoti – vicinaṃ bhikkhu. Sadāti sadā sabbadā sabbakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Sikkheti tisso sikkhāyo – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkheyya…pe… sikkheyya ācareyya samācareyya samādāya vatteyyāti – vicinaṃ bhikkhu sadā sato sikkhe.

Santītinibbutiṃ ñatvāti. Rāgassa nibbutiṃ santīti ñatvā, dosassa… mohassa…pe… sabbākusalābhisaṅkhārānaṃ nibbutiṃ santīti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – santīti nibbutiṃ ñatvā.

Sāsane gotamassa nappamajjeyyāti. Gotamassa sāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsane. Nappamajjeyyāti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. ‘‘Kadāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ…pe… aparipūraṃ vā samādhikkhandhaṃ… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ? Kadāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – sāsane gotamassa nappamajjeyya.

Tenāha bhagavā –

‘‘Etañca dhammamaññāya, vicinaṃ bhikkhu sadā sato sikkhe;

Santīti nibbutiṃ ñatvā, sāsane gotamassa nappamajjeyyā’’ti.



我来直译这段文本：
168/
知晓此法已，比丘常念学；
知寂为涅槃，勿怠瞿昙教。
"知晓此法已"："此"指已宣说、开示、施设、建立、开显、分别、显明、阐述的法，已知、了知、权衡、判断、明了、使明白。如是"知晓此法已"。或者，已知、了知、权衡、判断、明了、使明白平等与不平等、正道与邪道、有罪与无罪、低劣与殊胜、黑与白、智者呵责与智者赞叹之法。如是"知晓此法已"。或者，已知、了知、权衡、判断、明了、使明白正行道、随顺道、不违道、无敌道、相应道、法随法行道、戒的圆满、根门的守护、饮食知量、警寤修习、正念正知，四念处、四正勤、四神足、五根、五力、七觉支、八圣道分，涅槃及趣向涅槃之道。如是"知晓此法已"。
"比丘常念学"："寻求"指寻求、遍求、权衡、判断、明了、使明白。"一切行无常"......乃至"凡有生法皆是灭法"，寻求、遍求、权衡、判断、明了、使明白。"常"指永远、一切时......乃至最后年岁。"念"由四因而念——修习身随观念处而念......乃至称为念。"学"指三学——增上戒学、增上心学、增上慧学......乃至此为增上慧学。对这三学作意而学习......乃至学习、实行、完全实行、受持而行。
"知寂为涅槃"：知、了知、权衡、判断、明了、使明白贪的寂灭为寂静，嗔的......痴的......乃至一切不善行的寂灭为寂静。
"勿怠瞿昙教"：在瞿昙的教法中，佛陀的教法、胜者的教法、如来的教法、天人的教法、阿罗汉的教法。"勿怠"指应恭敬行、持续行、坚定行、不退缩行、不舍欲、不舍责于善法。"何时我当圆满未圆满的戒蕴......乃至定蕴......慧蕴......解脱蕴......解脱知见蕴？何时我当遍知未遍知的苦，断未断的烦恼，修未修的道，证未证的灭？"其中的欲、精进、勇猛、奋发、力、不退、念、正知、热诚、勤奋、确立、修习、不放逸于

169.

Abhibhūhi so anabhibhūto, sakkhidhammamanītihamaddasi;

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe.[iti bhagavā]

Abhibhūhi so anabhibhūtoti. Abhibhūti rūpābhibhū [abhibhūtarūpā (syā.) evamaññesu pañcapadesupi] saddābhibhū gandhābhibhū rasābhibhū phoṭṭhabbābhibhū dhammābhibhū, anabhibhūto kehici kilesehi, abhibhosi ne pāpake [abhibhū hi ne hīne pāpake (sī. ka.), abhibhū hi pāpake (syā.)] akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiyeti – abhibhū hi so anabhibhūto.

Sakkhidhammamanītihamaddasīti. Sakkhidhammanti na itihitihaṃ na itikiriyāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ addasi addakkhi apassi paṭivijjhīti – sakkhidhammamanītihamaddasi.

Tasmā hi tassa bhagavato sāsaneti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā. Tassa bhagavato sāsaneti. Tassa bhagavato sāsane gotamasāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsaneti – tasmā tassa bhagavato sāsane.

Appamattosadā namassamanusikkhe (iti bhagavā)ti. Appamattoti sakkaccakārī…pe… appamādo kusalesu dhammesu. Sadāti sadā sabbakālaṃ…pe… pacchime vayokhandhe. Namassanti kāyena vā namassamāno vācāya vā namassamāno cittena vā namassamāno anvatthapaṭipattiyā vā namassamāno dhammānudhammapaṭipattiyā vā namassamāno sakkurumāno garukurumāno [sakkāramāno garukāramāno (syā.)] mānayamāno pūjayamāno apacayamāno. Anusikkheti tisso sikkhāyo – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya careyya ācareyya samācareyya samādāya vatteyya. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – appamatto sadā namassamanusikkhe. (Iti bhagavā).


我来直译这段文本：
169/
彼胜而不败，亲见法非传；
是故彼世尊，教中勤礼学。
"彼胜而不败"："胜"指胜色、胜声、胜香、胜味、胜触、胜法，不被任何烦恼所败，胜过那些恶不善法，染污的、再有的、有怖畏的、苦报的、未来生老死的。
"亲见法非传"："亲见法"指不是传闻、不是传说、不是传承、不是藏传、不是因思辨、不是因推理、不是因深思、不是因见解认可，而是自己亲知、自证之法，见、观察、证悟。
"是故彼世尊教中"："是故"指因此、因为这个理由、因为这个原因、因为这个缘由、因为这个因缘。"彼世尊教中"指在彼世尊教中、瞿昙教中、佛陀教中、胜者教中、如来教中、天人教中、阿罗汉教中。
"勤礼学"（此为世尊语）："勤"指恭敬行......乃至于善法不放逸。"常"指永远、一切时......乃至最后年岁。"礼敬"指以身礼敬、以语礼敬、以意礼敬、以相应行礼敬、以法随法行礼敬，尊重、敬重、尊敬、供养、恭敬。


Tenāha bhagavā –

‘‘Abhibhū hi so anabhibhūto, sakkhidhammamanītihamaddasi;

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe’’. [iti bhagavāti]

Tuvaṭṭakasuttaniddeso [tuvaṭakasuttaniddeso (sī. syā.) suttanipātepi] cuddasamo.

我来直译这段文本：
因此世尊说：
"彼胜而不败，亲见法非传；
是故彼世尊，教中勤礼学。"（此为世尊语）
第十四 迅速经义释 [完]。;



