15. Attadaṇḍasuttaniddeso

Atha attadaṇḍasuttaniddesaṃ vakkhati –



15. 不伤害经义释
现在将要解说不伤害经义释 -
（这是对经文标题"Attadaṇḍasutta"及其义释开篇的直译。"Atta"意为自己,"daṇḍa"意为刑罚/伤害,"sutta"意为经,"niddesa"意为义释。）

170.

Attadaṇḍābhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā.

Attadaṇḍā bhayaṃ jātanti. Daṇḍāti tayo daṇḍā – kāyadaṇḍo, vacīdaṇḍo, manodaṇḍo. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Bhayanti dve bhayāni – diṭṭhadhammikañca bhayaṃ samparāyikañca bhayaṃ. Katamaṃ diṭṭhadhammikaṃ bhayaṃ? Idhekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Tamenaṃ gahetvā rañño dassenti – ‘‘ayaṃ, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’’ti. Tamenaṃ rājā paribhāsati. So paribhāsapaccayā bhayampi uppādeti, dukkhaṃ domanassaṃ [dukkhadomanassaṃ (syā.)] paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā bandhāpeti andubandhanena vā rajjubandhanena vā saṅkhalikabandhanena vā vettabandhanena vā latābandhanena vā pakkhepabandhanena vā [pekkhabandhanena vā (syā.)] parikkhepabandhanena vā gāmabandhanena vā nigamabandhanena vā nagarabandhanena vā raṭṭhabandhanena vā janapadabandhanena vā antamaso savacanīyampi karoti – ‘‘na te labbhā ito pakkamitu’’nti. So bandhanapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Ettakenapi rājā na tussati. Rājā tassa dhanaṃ āharāpeti – sataṃ vā sahassaṃ vā satasahassaṃ vā. So dhanajānipaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā vividhā kammakāraṇā kārāpeti – kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍakehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti, rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakapattikampi karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṃsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi karoti, palighaparivattakampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṃ chindati. So kammakāraṇapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Rājā imesaṃ catunnaṃ daṇḍānaṃ issaro.


170.
看那群众在争执斗殴，
自伤害生起了恐惧；
我将宣说我所体验的，
那令人生起的悚惧。
"自伤害生起了恐惧"：伤害有三种伤害 - 身体的伤害、语言的伤害、意念的伤害。三种身恶行是身体的伤害，四种语恶行是语言的伤害，三种意恶行是意念的伤害。恐惧有两种恐惧 - 现世的恐惧和来世的恐惧。什么是现世的恐惧？在此，某人以身行恶行，以语行恶行，以意行恶行，杀生，偷盗，破门而入，抢劫，入户盗窃，伏击路旁，与他人妻通奸，说妄语。人们将他抓获后带到国王面前说："陛下，这是一个作恶的盗贼。请对他处以您认为适当的惩罚。"国王斥责他。他因斥责而生起恐惧，体验痛苦忧恼。这恐惧、痛苦、忧恼从何而来？从自伤害而生、产生、出现、显现、发生。
国王对此还不满意。国王命令用铁锁捆绑他，或用绳索捆绑，或用链条捆绑，或用藤条捆绑，或用蔓藤捆绑，或用关押方式拘禁，或用围栏方式拘禁，或以村庄为牢，或以市镇为牢，或以城市为牢，或以国家为牢，或以地区为牢，最后甚至下令说："你不得离开此地。"他因被囚禁而体验痛苦忧恼。这恐惧、痛苦、忧恼从何而来？从自伤害而生、产生、出现、显现、发生。
国王对此还不满意。国王命令没收他的财产 - 一百或一千或十万。他因财产损失而体验痛苦忧恼。这恐惧、痛苦、忧恼从何而来？从自伤害而生、产生、出现、显现、发生。
国王对此还不满意。国王令人对他施加各种刑罚 - 用鞭子抽打，用藤条抽打，用短棍打，砍断手，砍断脚，砍断手脚，割耳，割鼻，割耳鼻，用锅烹煮，剃头皮，用火燃烧口，用火炬照身，用火燃手，剥皮，以布为衣，以羚羊皮为衣，以钩钓肉，以钱币割身，以酸液浇身，以铁棒转身，以草席卷身，以热油浇身，令狗噬食，活着上刑柱，以剑斩首。他因遭受刑罚而体验痛苦忧恼。这恐惧、痛苦、忧恼从何而来？从自伤害而生、产生、出现、显现、发生。国王是这四种惩罚的主宰者。


So sakena kammena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ kārenti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā [tippā (syā.)] kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Tamenaṃ nirayapālā saṃvesetvā [saṃvesitvā (syā.) ma. ni. 

他因自己的业行，在身坏命终后，投生到恶趣、苦趣、堕处、地狱。地狱的守卫对他施以名为五种束缚的刑罚 - 将烧红的铁钉刺入一只手，将烧红的铁钉刺入另一只手，将烧红的铁钉刺入一只脚，将烧红的铁钉刺入另一只脚，将烧红的铁钉刺入胸部中央。他在那里感受剧烈、猛烈、苦痛的感受；在那恶业未尽之前，他不会死去。这恐惧、痛苦、忧恼从何而来？从自伤害而生、产生、出现、显现、发生。
地狱的守卫使他躺下[让他躺下]。


3.267] kuṭhārīhi [kudhārīhi (syā. ka.)] tacchenti. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ nirayapālā uddhaṃpādaṃ [uddhapādaṃ (sī.)] adhosiraṃ gahetvā vāsīhi tacchenti. Tamenaṃ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi [hārentipi paccāhārentipi (sī. ka.)] …pe… tamenaṃ nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Tamenaṃ nirayapālā mahāniraye pakkhipanti. So kho pana mahānirayo –

‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto [… pariyatto (syā. ka.)], ayasā paṭikujjito.

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

‘‘Kadariyātapanā ghorā, accimanto durāsadā;

Lomahaṃsanarūpā ca, bhismā paṭibhayā dukhā.

‘‘Puratthimāya bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, pacchimāya paṭihaññati.

‘‘Pacchimāya ca bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, puratthimāya paṭihaññati.

‘‘Uttarāya ca bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, dakkhiṇāya paṭihaññati.

‘‘Dakkhiṇāya ca bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, uttarāya paṭihaññati.

‘‘Heṭṭhato ca samuṭṭhāya, accikkhandho bhayānako;

Dahanto pāpakammante, chadanasmiṃ paṭihaññati.

‘‘Chadanamhā samuṭṭhāya, accikkhandho bhayānako;

Dahanto pāpakammante, bhūmiyaṃ paṭihaññati.

‘‘Ayokapālamādittaṃ, santattaṃ jalitaṃ yathā;

Evaṃ avīcinirayo, heṭṭhā upari passato.

‘‘Tattha sattā mahāluddā, mahākibbisakārino;

Accantapāpakammantā, paccanti na ca miyyare [mīyare (sī.)].

‘‘Jātavedasamo kāyo, tesaṃ nirayavāsinaṃ;

Passa kammānaṃ daḷhattaṃ, na bhasmā hoti napī masi.

‘‘Puratthimenapi dhāvanti, tato dhāvanti pacchimaṃ;

Uttarenapi dhāvanti, tato dhāvanti dakkhiṇaṃ.

‘‘Yaṃ yaṃ disaṃ padhāvanti [disampi dhāvanti (syā.)], taṃ taṃ dvāraṃ pidhīyati [pithīyati (sī. syā.)];

Abhinikkhamitāsā te, sattā mokkhagavesino.

‘‘Na te tato nikkhamituṃ, labhanti kammapaccayā;

Tesañca pāpakammantaṃ, avipakkaṃ kataṃ bahu’’nti.

Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Yāni ca nerayikāni dukkhāni yāni ca tiracchānayonikāni dukkhāni yāni ca pettivisayikāni dukkhāni yāni ca mānusikāni dukkhāni; tāni kuto jātāni kuto sañjātāni kuto nibbattāni kuto abhinibbattāni kuto pātubhūtāni? Attadaṇḍato jātāni sañjātāni nibbattāni abhinibbattāni pātubhūtānīti – attadaṇḍā bhayaṃ jātaṃ.


地狱守卫用斧头劈砍他。他在那里感受剧烈、猛烈、苦痛的感受；在那恶业未尽之前，他不会死去。地狱守卫将他倒头向下、双脚朝上抓住，用刀斧劈砍。地狱守卫将他套在车上，在燃烧、炽热、火焰熊熊的大地上来回拉动...地狱守卫令他攀上又跌下那巨大的、燃烧、炽热、火焰熊熊的炭火山...地狱守卫将他倒头向下、双脚朝上抓住，投入炽热、燃烧、火焰熊熊的铜锅中。他在那里被烫得冒泡沸腾。他在那里被烫得冒泡沸腾时，时而上浮，时而下沉，时而横漂。他在那里感受剧烈、猛烈、苦痛的感受；在那恶业未尽之前，他不会死去。这恐惧、痛苦、忧恼从何而来？从自伤害而生、产生、出现、显现、发生。地狱守卫将他投入大地狱。这大地狱：
"四角四门分布均，
铁墙环绕铁顶遮。
地面纯铁火焰炽，
百由旬内遍燃烧。
可怖炙热难靠近，
火焰炽燃令毛竖，
恐怖骇人极痛苦，
令人战栗难忍受。
东壁升起火焰柱，
焚烧作恶诸众生，
火势冲击西边墙，
如是循环无休止。
西壁升起火焰柱，
焚烧作恶诸众生，
火势冲击东边墙，
如是循环无休止。
北壁升起火焰柱，
焚烧作恶诸众生，
火势冲击南边墙，
如是循环无休止。
南壁升起火焰柱，
焚烧作恶诸众生，
火势冲击北边墙，
如是循环无休止。
下方升起可怖焰，
焚烧作恶诸众生，
火势冲击顶盖上，
如是循环无休止。
顶盖升起可怖焰，
焚烧作恶诸众生，
火势冲击地面下，
如是循环无休止。
如铁城墙烈火燃，
炽热通红火焰烧，
无间地狱亦如是，
上下四周尽火烧。
其中恶人极凶残，
造作重罪诸众生，
持续作恶不知休，
永受烧煮不得死。
地狱众生身如火，
业力坚固不成灰，
不化为灰亦不烬，
此为业力之坚固。
东奔西跑无止息，
北驰南窜无休歇，
不论投向何方位，
诸门尽皆紧闭锁。
欲求解脱出离者，
无缘得脱此牢狱，
恶业未尽不得脱，
所作众恶未成熟。"
这恐惧、痛苦、忧恼从何而来？从自伤害而生、产生、出现、显现、发生。那些地狱的苦、畜生的苦、饿鬼的苦、人间的苦，这些从何而生、从何产生、从何出现、从何显现、从何发生？从自伤害而生、产生、出现、显现、发生 - 如是"自伤害生起了恐惧"。


Janaṃ passatha medhaganti. Jananti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca medhagaṃ janaṃ kalahaṃ janaṃ viruddhaṃ janaṃ paṭiviruddhaṃ janaṃ āhataṃ janaṃ paccāhataṃ janaṃ āghātitaṃ janaṃ paccāghātitaṃ janaṃ passatha dakkhatha oloketha nijjhāyetha upaparikkhathāti – janaṃ passatha medhagaṃ.

Saṃvegaṃ kittayissāmīti. Saṃvegaṃ ubbegaṃ utrāsaṃ bhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavaṃ upasaggaṃ. Kittayissāmīti pakittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – saṃvegaṃ kittayissāmi.

Yathā saṃvijitaṃ mayāti. Yathā mayā attanāyeva attānaṃ saṃvejito ubbejito saṃvegamāpāditoti – yathā saṃvijitaṃ mayā.

Tenāha bhagavā –

‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti.



看那争执的众人 - "众人"指刹帝利、婆罗门、吠舍、首陀罗、在家人、出家人、天人和人类，看那争执的人们、斗争的人们、互相对抗的人们、敌对的人们、互相伤害的人们、互相冲突的人们、互相仇恨的人们。看！观察！注视！思考！审视！- 如是"看那争执的众人"。
"我将宣说悚惧" - 悚惧、恐惧、战栗、恐怖、压迫、折磨、灾难、障碍。"我将宣说"即我将宣布、宣说、教导、施设、建立、开显、分别、阐明、彰显 - 如是"我将宣说悚惧"。
"如我亲身体验的" - 如我自己亲身令自己感到恐惧、战栗、生起悚惧 - 如是"如我亲身体验的"。
因此世尊说：
"自伤害生起了恐惧，
看那群众在争执中；
我将

171.

Phandamānaṃpajaṃ disvā, macche appodake yathā;

Aññamaññehi byāruddhe, disvā maṃ bhayamāvisi.

Phandamānaṃ pajaṃ disvāti. Pajāti sattādhivacanaṃ. Pajaṃ taṇhāphandanāya phandamānaṃ diṭṭhiphandanāya phandamānaṃ kilesaphandanāya phandamānaṃ duccaritaphandanāya phandamānaṃ payogaphandanāya phandamānaṃ vipākaphandanāya phandamānaṃ rattaṃ rāgena phandamānaṃ duṭṭhaṃ dosena phandamānaṃ mūḷhaṃ mohena phandamānaṃ vinibaddhaṃ mānena phandamānaṃ parāmaṭṭhaṃ diṭṭhiyā phandamānaṃ vikkhepagataṃ uddhaccena phandamānaṃ aniṭṭhaṅgataṃ vicikicchāya phandamānaṃ thāmagataṃ anusayehi phandamānaṃ lābhena phandamānaṃ alābhena phandamānaṃ yasena phandamānaṃ ayasena phandamānaṃ pasaṃsāya phandamānaṃ nindāya phandamānaṃ sukhena phandamānaṃ dukkhena phandamānaṃ jātiyā phandamānaṃ jarāya phandamānaṃ byādhinā phandamānaṃ maraṇena phandamānaṃ sokaparidevadukkhadomanassupāyāsehi phandamānaṃ nerayikena dukkhena phandamānaṃ tiracchānayonikena dukkhena phandamānaṃ pettivisayikena dukkhena phandamānaṃ mānusikena dukkhena phandamānaṃ gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena [gabbheṭhitīmūlakena (ka.) mahāni. 11] dukkhena… gabbhāvuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… dukkhadukkhena… saṅkhāradukkhena… vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena … 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… pīḷakāya… bhagandalena… pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena … opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena dukkhena… bhaginimaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātimaraṇena dukkhena… bhogabyasanena dukkhena… rogabyasanena dukkhena… sīlabyasanena dukkhena… diṭṭhibyasanena dukkhena phandamānaṃ samphandamānaṃ vipphandamānaṃ vedhamānaṃ pavedhamānaṃ sampavedhamānaṃ. Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – phandamānaṃ pajaṃ disvā.

Macche appodake yathāti yathā macchā appodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; evameva pajā taṇhāphandanāya phandanti…pe… diṭṭhibyasanena dukkhena phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti – macche appodake yathā.


171.
如同见到少水中的鱼儿在挣扎，
见到彼此敌对的众生，
恐惧降临于我。
"见到挣扎的众生" - "众生"是对有情的称呼。见到众生因贪爱而挣扎、因见解而挣扎、因烦恼而挣扎、因恶行而挣扎、因造作而挣扎、因果报而挣扎；见到被贪染者因贪欲而挣扎、被瞋恨者因瞋恚而挣扎、被愚痴者因愚痴而挣扎、被执着者因傲慢而挣扎、被执取者因见解而挣扎、被散乱者因掉举而挣扎、被疑惑者因疑而挣扎、被潜伏者因随眠而挣扎；因得利而挣扎、因失利而挣扎、因得名而挣扎、因失名而挣扎、因称赞而挣扎、因诽谤而挣扎、因乐而挣扎、因苦而挣扎、因生而挣扎、因老而挣扎、因病而挣扎、因死而挣扎、因忧愁悲叹苦恼而挣扎；因地狱之苦而挣扎、因畜生之苦而挣扎、因饿鬼之苦而挣扎、因人间之苦而挣扎；因入胎之苦...因住胎之苦...因出胎之苦...因生后之苦...因他人加害之苦...因自加害之苦...因他人加害之苦...因纯苦之苦...因行苦之苦...因变异之苦...因眼疾之苦...因耳疾...因鼻疾...因舌疾...因身疾...因头疾...因耳疾...因口疾...因牙疾...因咳嗽...因哮喘...因鼻炎...因发烧...因烦热...因腹痛...因昏厥...因痢疾...因腹绞痛...因霍乱...因麻疯...因疮肿...因白癞...因痨病...因癫痫...因疥癣...因瘙痒...因疹...因疥疮...因瘙痒...因血病...因胆病...因糖尿病...因痔疮...因脓疱...因瘘管...因胆汁病...因痰病...因风病...因三病并发...因气候变化所生之病...因不规律生活所生之病...因突发之病...因业报所生之病...因寒...因热...因饥...因渴...因大便...因小便...因虻蚊风日蛇虫触恼之苦...因母亡之苦...因父亡之苦...因兄弟亡之苦...因姐妹亡之苦...因子亡之苦...因女亡之苦...因亲属亡之苦...因财产损失之苦...因疾病损失之苦...因戒行损失之苦...因见解损失之苦而挣扎、剧烈挣扎、极度挣扎、震动、剧震、极震。"见到"即看见、观察、衡量、判断、辨别、明了 - 如是"见到挣扎的众生"。
"如少水中的鱼"即如同鱼在水将干涸时，被乌鸦、秃鹰或鹳鸟啄食、提起、吞食时，挣扎、剧烈挣扎、极度挣扎、震动、剧震、极震；同样地，众生因贪爱而挣扎...乃至...因见解损失之苦而挣扎、剧烈挣扎、极度挣扎、震动、剧震、极震 - 如是"如少水中的鱼"。


Aññamaññehi byāruddheti aññamaññaṃ sattā viruddhā paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitā. Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhaginīpi bhaginiyā vivadati, bhātāpi bhaginiyā vivadati, bhaginipi bhātarā vivadati, sahāyopi sahāyena vivadati; te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti, te tattha maraṇampi nigacchanti maraṇamattampi dukkhanti – aññamaññehi byāruddhe.

Disvāmaṃ bhayamāvisīti. Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā bhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggo āvisīti [āvīsīti (sī.), āvisatīti (syā.)] – disvā maṃ bhayamāvisi.

Tenāha bhagavā –

‘‘Phandamānaṃ pajaṃ disvā, macche appodake yathā;

Aññamaññehi byāruddhe, disvā maṃ bhayamāvisī’’ti.



"彼此敌对"指众生互相敌对、互相对抗、互相伤害、互相反击、互相仇恨、互相报复。王与王争斗，刹帝利与刹帝利争斗，婆罗门与婆罗门争斗，居士与居士争斗，母亲与儿子争斗，儿子与母亲争斗，父亲与儿子争斗，儿子与父亲争斗，兄弟与兄弟争斗，姐妹与姐妹争斗，兄弟与姐妹争斗，姐妹与兄弟争斗，朋友与朋友争斗；他们陷入争吵、纷争、争论，互相用手攻击，用土块攻击，用棍棒攻击，用武器攻击，他们因此遭遇死亡或濒死之苦 - 如是"彼此敌对"。
"见此恐惧降临于我" - "见"即看见、观察、衡量、判断、辨别、明了，恐惧、压迫、折磨、灾难、障碍降临 - 如是"见此恐惧降临于我"。
因此世尊说：
"如同见到少水中的鱼儿在挣扎，
见到彼此敌对的众生，
恐惧降临于我。"

172.

Samantamasāro loko, disā sabbā sameritā;

Icchaṃ bhavanamattano, nāddasāsiṃ anositaṃ.

Samantamasāro lokoti. Lokoti nirayaloko tiracchānayoniloko pettivisayaloko manussaloko devaloko, khandhaloko dhātuloko āyatanaloko, ayaṃ loko paro loko, brahmaloko devaloko – ayaṃ vuccati loko. Nirayaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Tiracchānayoniloko…pe… pettivisayaloko… manussaloko… devaloko… khandhaloko… dhātuloko… āyatanaloko… ayaṃ loko… paro loko… brahmaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

Yathā pana naḷo asāro nissāro sārāpagato, yathā eraṇḍo asāro nissāro sārāpagato, yathā udumbaro asāro nissāro sārāpagato, yathā setakaccho asāro nissāro sārāpagato, yathā pāribhaddako asāro nissāro sārāpagato, yathā pheṇapiṇḍo asāro nissāro sārāpagato, yathā udakapubbuḷaṃ [bubbulakaṃ (sī.), pubbuḷakaṃ (syā.)] asāraṃ nissāraṃ sārāpagataṃ , yathā marīci asārā nissārā sārāpagatā, yathā kadalikkhandho asāro nissāro sārāpagato, yathā māyā asārā nissārā sārāpagatā; evameva nirayaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

Tiracchānayoniloko… pettivisayaloko… manussaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Khandhaloko… dhātuloko… āyatanaloko… ayaṃ loko… paro loko… brahmaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vāti – samantamasāro loko.

Disā sabbā sameritāti. Ye puratthimāya disāya saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Ye pacchimāya disāya saṅkhārā…pe… ye uttarāya disāya saṅkhārā… ye dakkhiṇāya disāya saṅkhārā… ye puratthimāya anudisāya saṅkhārā… ye pacchimāya anudisāya saṅkhārā… ye uttarāya anudisāya saṅkhārā… ye dakkhiṇāya anudisāya saṅkhārā… ye heṭṭhimāya disāya saṅkhārā… ye uparimāya disāya saṅkhārā… ye dasasu disāsu saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Bhāsitampi cetaṃ –

‘‘Kiñcāpi cetaṃ jalatī vimānaṃ, obhāsayaṃ uttariyaṃ disāya;

Rūpe raṇaṃ disvā sadā pavedhitaṃ, tasmā na rūpe ramatī sumedho.

‘‘Maccunābbhāhato loko, jarāya parivārito;

Taṇhāsallena otiṇṇo, icchādhūmāyito [icchādhumāyiko (syā.)] sadā.

‘‘Sabbo ādīpito loko, sabbo loko padhūpito;

Sabbo pajjalito loko, sabbo loko pakampito’’ti.

Disā sabbā sameritā.


172.
世界处处无实质，
一切方位皆动摇；
欲求自身安住处，
不见有何未衰败。
"世界处处无实质" - "世界"指地狱界、畜生界、饿鬼界、人界、天界，蕴界、处界、界界，此世界、他世界，梵天界、天界 - 这被称为世界。地狱界无实质、无坚实、离实质，无常性实质、乐性实质、我性实质，或以常、恒、永恒、不变易法而言。畜生界...饿鬼界...人界...天界...蕴界...处界...界界...此世界...他世界...梵天界...天界无实质、无坚实、离实质，无常性实质、乐性实质、我性实质，或以常、恒、永恒、不变易法而言。
正如芦苇无实质、无坚实、离实质，如蓖麻无实质，如无花果无实质，如白树无实质，如树头花无实质，如泡沫无实质，如水泡无实质，如海市蜃楼无实质，如芭蕉干无实质，如幻术无实质；同样地，地狱界无实质、无坚实、离实质，无常性实质、乐性实质、我性实质，或以常、恒、永恒、不变易法而言。
畜生界...饿鬼界...人界...天界无实质、无坚实、离实质，无常性实质、乐性实质、我性实质，或以常、恒、永恒、不变易法而言。蕴界...处界...界界...此世界...他世界...梵天界...天界无实质、无坚实、离实质，无常性实质、乐性实质、我性实质，或以常、恒、永恒、不变易法而言 - 如是"世界处处无实质"。
"一切方位皆动摇"指东方的诸行，它们被动摇、被扰动、被震动、被击打，为无常性所随，为生所追随，为老所跟随，为病所征服，为死所击破，立于苦中，无护、无庇、无归依、成为无归依。西方的诸行...北方的诸行...南方的诸行...东南方的诸行...西南方的诸行...东北方的诸行...西北方的诸行...下方的诸行...上方的诸行...十方的诸行，它们被动摇、被扰动、被震动、被击打，为无常性所随，为生所追随，为老所跟随，为病所征服，为死所击破，立于苦中，无护、无庇、无归依、成为无归依。这也曾说：
"虽此宫殿耀光明，
照耀北方极璀璨；
见色有患常战栗，
智者不乐着于色。
死亡击打此世间，
衰老包围四面来；
贪欲之箭深刺入，
渴爱烟雾常缭绕。
一切世界皆燃烧，
一切世界皆冒烟；
一切世界皆炽燃，
一切世界皆震动。"
如是"一切方位皆动摇"


Icchaṃ bhavanamattanoti. Attano bhavanaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ icchanto sādiyanto patthayanto pihayanto abhijappantoti – icchaṃ bhavanamattano. Nāddasāsiṃ anositanti. Ajjhositaṃyeva addasaṃ, anajjhositaṃ nāddasaṃ, sabbaṃ yobbaññaṃ jarāya ositaṃ, sabbaṃ ārogyaṃ byādhinā ositaṃ, sabbaṃ jīvitaṃ maraṇena ositaṃ, sabbaṃ lābhaṃ alābhena ositaṃ, sabbaṃ yasaṃ ayasena ositaṃ, sabbaṃ pasaṃsaṃ nindāya ositaṃ, sabbaṃ sukhaṃ dukkhena ositaṃ.

‘‘Lābho alābho yaso ayaso ca, nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā, asassatā vipariṇāmadhammā’’ti.

Nāddasāsiṃ anositaṃ.

Tenāha bhagavā –

‘‘Samantamasāro loko, disā sabbā sameritā;

Icchaṃ bhavanamattano, nāddasāsiṃ anosita’’nti.

173.

Osānetveva byāruddhe, disvā me aratī ahu;

Athettha sallamaddakkhiṃ, duddasaṃ hadayassitaṃ.

Osāne tveva byāruddheti. Osāne tvevāti sabbaṃ yobbaññaṃ jarā osāpeti, sabbaṃ ārogyaṃ byādhi osāpeti, sabbaṃ jīvitaṃ maraṇaṃ osāpeti, sabbaṃ lābhaṃ alābho osāpeti, sabbaṃ yasaṃ ayaso osāpeti, sabbaṃ pasaṃsaṃ nindā osāpeti, sabbaṃ sukhaṃ dukkhaṃ osāpetīti – osāne tveva. Byāruddheti yobbaññakāmā sattā jarāya paṭiviruddhā, ārogyakāmā sattā byādhinā paṭiviruddhā, jīvitukāmā sattā maraṇena paṭiviruddhā, lābhakāmā sattā alābhena paṭiviruddhā, yasakāmā sattā ayasena paṭiviruddhā, pasaṃsakāmā sattā nindāya paṭiviruddhā, sukhakāmā sattā dukkhena paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitāti – osāne tveva byāruddhe.

Disvāme aratī ahūti. Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – disvā. Me aratīti yā arati yā anabhirati yā anabhiramanā yā ukkaṇṭhitā yā paritasitā ahūti – disvā me aratī ahu.

Athettha sallamaddakkhinti. Athāti padasandhi…pe… padānupubbatāpetaṃ – athāti. Etthāti sattesu. Sallanti satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ. Addakkhinti addasaṃ adakkhiṃ apassiṃ paṭivijjhinti – athettha sallamaddakkhiṃ.

Duddasaṃ hadayassitanti. Duddasanti duddasaṃ duddakkhaṃ duppassaṃ dubbujjhaṃ duranubujjhaṃ duppaṭivijjhanti – duddasaṃ. Hadayassitanti hadayaṃ vuccati cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Hadayassitanti hadayanissitaṃ cittasitaṃ cittanissitaṃ cittena sahagataṃ sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ ekuppādaṃ ekanirodhaṃ ekavatthukaṃ ekārammaṇanti – duddasaṃ hadayassitaṃ.

Tenāha bhagavā –

‘‘Osāne tveva byāruddhe, disvā me aratī ahu;

Athettha sallamaddakkhiṃ, duddasaṃ hadayassita’’nti.



"欲求自

174.

Yena sallena otiṇṇo, disā sabbā vidhāvati;

Tameva sallamabbuyha, na dhāvati na sīdati.

Yenasallena otiṇṇo, disā sabbā vidhāvatīti. Sallanti. Satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ. Katamaṃ rāgasallaṃ? Yo rāgo sārāgo anunayo anurodho nandirāgo cittassa sārāgo…pe… abhijjhā lobho akusalamūlaṃ – idaṃ rāgasallaṃ.

Katamaṃ dosasallaṃ? ‘‘Anatthaṃ me acarī’’ti āghāto jāyati ‘‘anatthaṃ me caratī’’ti āghāto jāyati, ‘‘anatthaṃ me carissatī’’ti āghāto jāyati…pe… caṇḍikkaṃ asuropo anattamanatā cittassa – idaṃ dosasallaṃ.

Katamaṃ mohasallaṃ? Dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ , idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ. Yaṃ evarūpaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā [asaṅgāhatā apariyogāhatā (syā.), asaṅgāhanā apariyogāhanā (ka.)] asamapekkhanā apaccavekkhanā apaccakkhakammaṃ dummejjhaṃ bālyaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ – idaṃ mohasallaṃ.

Katamaṃ mānasallaṃ? ‘‘Seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti māno. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – idaṃ mānasallaṃ.

Katamaṃ diṭṭhisallaṃ? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo [kumaggo (ka.) mahāni. 38] micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ ‘‘yāthāvaka’’nti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni – idaṃ diṭṭhisallaṃ.

Katamaṃ sokasallaṃ? Ñātibyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṃ – idaṃ sokasallaṃ.

Katamaṃ kathaṃkathāsallaṃ? Dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā. Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho – idaṃ kathaṃkathāsallaṃ.


174.
被何箭所射中，奔驰遍及诸方位；
拔除此箭得解脱，不再奔驰亦不沉。
"被何箭所射中，奔驰遍及诸方位" - "箭"指七种箭：贪欲箭、瞋恚箭、愚痴箭、傲慢箭、邪见箭、忧愁箭、疑惑箭。什么是贪欲箭？即那贪欲、染著、爱恋、随顺、喜贪、心的染著...乃至...贪婪、贪爱、不善根 - 这是贪欲箭。
什么是瞋恚箭？"他过去对我不利"而生瞋恨，"他现在对我不利"而生瞋恨，"他将来对我不利"而生瞋恨...乃至...粗暴、凶恶、心不满意 - 这是瞋恚箭。
什么是愚痴箭？对苦的无知...乃至...对导向苦灭之道的无知，对过去的无知，对未来的无知，对过去未来的无知，对此缘性缘起法的无知。凡如是不见、不通达、不了解、不觉悟、不洞察、不把握、不深入、不观察、不省察、不现证，愚钝、愚昧、迷惑、痴、大痴、昏昧、无明、无明暴流、无明轭、无明随眠、无明缠、无明帷幕、痴、不善根 - 这是愚痴箭。
什么是傲慢箭？"我胜过"的慢、"我相等"的慢、"我不如"的慢。凡如是慢、自满、傲慢、高举、举旗、自大、心的骄慢 - 这是傲慢箭。
什么是邪见箭？二十事的有身见，十事的邪见，十事的边执见。凡如是见、恶见、见丛林、见荒野、见曲解、见动摇、见结、执取、妄执、深执、执著、邪道、邪性、异教处、颠倒执、违逆执、倒错执、邪执、对非真实执为"真实"，乃至六十二种见 - 这是邪见箭。
什么是忧愁箭？为亲属损失所触，为疾病损失所触，为财产损失所触，为戒行损失所触，为见解损失所触，为任何损失所触，为任何苦法所触，而生忧、忧愁、忧愁性、内忧、遍内忧、内热、遍内热、心焦、忧恼 - 这是忧愁箭。
什么是疑惑箭？对苦的疑惑，对苦集的疑惑，对苦灭的疑惑，对导向苦灭之道的疑惑，对过去的疑惑，对未来的疑惑，对过去未来的疑惑，对此缘性缘起法的疑惑。凡如是疑惑、疑虑、疑虑性、犹豫、疑、二路、两歧、不确定取、动摇、游移、不深入、心的迟疑 - 这是疑惑箭。;


Yenasallena otiṇṇo, disā sabbā vidhāvatīti. Rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati; evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati. Atha vā rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato bhoge pariyesanto nāvāya mahāsamuddaṃ pakkhandati. Sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi pīḷiyamāno [rissamāno (sī. syā.)] khuppipāsāya miyyamāno tigumbaṃ gacchati, takkolaṃ gacchati, takkasīlaṃ gacchati, kāḷamukhaṃ gacchati, purapūraṃ gacchati, vesuṅgaṃ gacchati, verāpathaṃ gacchati, javaṃ gacchati, tāmaliṃ gacchati, vaṅkaṃ gacchati, eḷabandhanaṃ gacchati, suvaṇṇakūṭaṃ gacchati, suvaṇṇabhūmiṃ gacchati, tambapaṇṇiṃ gacchati, suppādakaṃ [suppārakaṃ (sī. ka.), suppāraṃ (syā.)] gacchati, bhārukacchaṃ gacchati, suraṭṭhaṃ gacchati, bhaṅgalokaṃ [aṅgalokaṃ (sī.), aṅgaṇekaṃ (syā.)] gacchati, bhaṅgaṇaṃ [gaṅgaṇaṃ (sī. syā.)] gacchati, paramabhaṅgaṇaṃ gacchati, yonaṃ gacchati, paramayonaṃ gacchati, vinakaṃ gacchati, mūlapadaṃ gacchati, marukantāraṃ gacchati, jaṇṇupathaṃ gacchati, ajapathaṃ gacchati , meṇḍapathaṃ gacchati, saṅkupathaṃ gacchati, chattapathaṃ gacchati, vaṃsapathaṃ gacchati, sakuṇapathaṃ gacchati, mūsikapathaṃ gacchati, daripathaṃ gacchati, vettācāraṃ gacchati; pariyesanto na labhati, alābhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pariyesanto labhati, laddhā ārakkhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti ‘‘kinti me bhoge neva rājāno hareyyuṃ na corā hareyyuṃ na aggi daheyya na udakaṃ vaheyya na appiyā dāyādā hareyyu’’nti. Tassa evaṃ ārakkhato gopayato te bhogā vippalujjanti , so vippayogamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Dosasallena…pe… mohasallena… mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Evaṃ mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.


"被箭射中而奔驰遍及诸方位"指：被贪欲箭射中、贯穿、触及、缠绕、具足者，以身行不善行，以语行不善行，以意行不善行，杀生，不与取，破门而入，抢劫，入室盗窃，伏路抢劫，通奸，妄语；如是被贪欲箭射中、贯穿、触及、缠绕、具足者奔驰、遍驰、周驰、轮回。或者，被贪欲箭射中、贯穿、触及、缠绕、具足者，寻求财富而乘船入大海。冒着寒冷，忍受炎热，为虻蚊风日蛇虫所恼，为饥渴所逼，去提古巴，去答拘罗，去答卡西拉，去黑面（地），去补罗补罗，去维僧伽，去维罗波他，去阇婆，去答摩利，去旁伽，去伊罗槃陀，去金山，去金地，去铜叶（即今斯里兰卡），去输波拉迦，去婆楼羯车，去输罗吒，去槃伽罗迦，去槃伽那，去波罗槃伽那，去希腊，去波罗希腊，去维那迦，去姆拉波达


Diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato acelako hoti muttācāro hatthāpalekhano [hatthāvalekhano (syā.)], na ehibhadantiko , na tiṭṭhabhadantiko; nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā [khaḷopimukhā (sī.)] paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṃkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī. Na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko. Ekissāpi bhattiyā yāpeti, dvīhipi bhattīhi yāpeti…pe… sattahipi bhattīhi yāpeti. Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Atha vā diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato so sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tilabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojano. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinānipi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto viharati. Ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayiko hoti, kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekāpassayiko hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Vuttañhetaṃ bhagavatā –

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Sā tassā kālaṃ kiriyāya ummattikā khittacittā rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti .


被邪见箭射中、贯穿、触及、缠绕、具足者成为裸行者，放弃规范，以手舔食，不应邀而来，不应邀而住；不接受带来之食，不接受特意准备之食，不接受邀请；不从锅口受食，不从锅边受食，不在门槛间受食，不在棍杖间受食，不在杵臼间受食，不在二人食时受食，不从孕妇受食，不从哺乳妇受食，不从与男子同居者受食，不从聚集处受食，不从有狗处受食，不从有蝇成群处受食。不食鱼肉，不饮酒醪，不饮谷渣水。或一家乞食一口，或二家乞食二口...乃至...或七家乞食七口。或以一施食维生，或以二施食维生...乃至...或以七施食维生。或一日一食，或二日一食...乃至...或七日一食。如是乃至半月，实行轮食而住。如是被邪见箭射中、贯穿、触及、缠绕、具足者奔驰、遍驰、周驰、轮回。
或者，被邪见箭射中、贯穿、触及、缠绕、具足者，或食野菜，或食糜子，或食野米，或食水草，或食谷屑，或食米糠，或食锅底焦，或食油渣，或食胡麻，或食草，或食牛粪，以林中根果为食，以落果为生。他或着麻衣，或着粗麻衣，或着弃布衣，或着粪扫衣，或着树皮衣，或着羚羊皮，或着羚羊皮条，或着草衣，或着树皮衣，或着木板衣，或着发毛衣，或着鸱羽衣，或拔须发，专注于拔须发的修行。或常立不坐，或常蹲踞，专注于蹲踞的精进。或卧荆棘，以荆棘为床。或以木板为床，或以地面为床，或一侧卧，蓄污垢。或住露地，随处而卧，或食粪秽，专注于食粪秽的修行。或不饮水，专注于不饮水的修行。或一日三次下水，专注于沐浴的修行。如是实行种种令身疲惫、折磨的修行。如是被邪见箭射中、贯穿、触及、缠绕、具足者奔驰、遍驰、周驰、轮回。
被忧愁箭射中、贯穿、触及、缠绕、具足者忧愁、疲惫、悲泣、捶胸哭泣、陷入迷乱。世尊曾说：
"从前，婆罗门，就在这舍卫城（今尼泊尔边境Saheth-Maheth），一位妇女的母亲去世了。她因母亲的死变得发狂、心乱，从街到街，从十字路口到十字路口，这样说：'你们看见我的母亲吗？你们看见我的母亲吗？'


‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… sāmiko kālamakāsi. Sā tassa kālaṃ kiriyāya ummattikā khittacittā rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me sāmikaṃ addassatha, api me sāmikaṃ addassathā’ti.

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālaṃ kiriyāya ummattako khittacitto rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti.

‘‘Bhūtapubbaṃ , brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… pajāpati kālamakāsi. So tassā kālaṃ kiriyāya ummattako khittacitto rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me pajāpatiṃ addassatha, api me pajāpatiṃ addassathā’ti.

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṃ agamāsi. Tassā te ñātakā sāmikaṃ acchinditvā aññassa dātukāmā, sā ca naṃ na icchati. Atha kho sā itthī sāmikaṃ etadavoca – ‘ime, ayyaputta, ñātakā tava acchinditvā aññassa dātukāmā, ubho mayaṃ marissāmā’ti. Atha kho so puriso taṃ itthiṃ dvidhā chetvā attānaṃ opāteti – ‘ubho pecca bhavissāmā’’’ti. Evaṃ sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Kathaṃkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ , kiṃ hutvā kiṃ ahosiṃ nu kho atītamaddhānaṃ, bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho anāgatamaddhānaṃ, etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti, ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti. Evaṃ kathaṃkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Te salle abhisaṅkharoti; te salle abhisaṅkharonto sallābhisaṅkhāravasena puratthimaṃ disaṃ dhāvati, pacchimaṃ disaṃ dhāvati, uttaraṃ disaṃ dhāvati, dakkhiṇaṃ disaṃ dhāvati. Te sallābhisaṅkhārā appahīnā; sallābhisaṅkhārānaṃ appahīnattā gatiyā dhāvati, niraye dhāvati , tiracchānayoniyā dhāvati, pettivisaye dhāvati, manussaloke dhāvati, devaloke dhāvati, gatiyā gatiṃ, upapattiyā upapattiṃ, paṭisandhiyā paṭisandhiṃ, bhavena bhavaṃ, saṃsārena saṃsāraṃ, vaṭṭena vaṭṭaṃ dhāvati vidhāvati sandhāvati saṃsaratīti – yena sallena otiṇṇo disā sabbā vidhāvati.


"从前，婆罗门，就在这舍卫城，一位妇女的父亲去世了...兄弟去世了...姐妹去世了...儿子去世了...女儿去世了...丈夫去世了。她因他的死变得发狂、心乱，从街到街，从十字路口到十字路口，这样说：'你们看见我的丈夫吗？你们看见我的丈夫吗？'
从前，婆罗门，就在这舍卫城，一位男子的母亲去世了。他因她的死变得发狂、心乱，从街到街，从十字路口到十字路口，这样说：'你们看见我的母亲吗？你们看见我的母亲吗？'
从前，婆罗门，就在这舍卫城，一位男子的父亲去世了...兄弟去世了...姐妹去世了...儿子去世了...女儿去世了...妻子去世了。他因她的死变得发狂、心乱，从街到街，从十字路口到十字路口，这样说：'你们看见我的妻子吗？你们看见我的妻子吗？'
从前，婆罗门，就在这舍卫城，一位妇女去亲戚家。她的亲戚们要夺走她的丈夫给另一个人，而她不愿意。那时这位妇女对丈夫说：'尊夫，这些亲戚想夺走你给另一个人，我们两人将一起死去。'于是那男子将那妇女砍成两段后自杀 - '我们死后将在一起。'如是被忧愁箭射中、贯穿、触及、缠绕、具足者奔驰、遍驰、周驰、轮回。
被疑惑箭射中、贯穿、触及、缠绕、具足者，陷入怀疑、陷入疑虑、生起犹豫：'我过去世存在吗？我过去世不存在吗？我过去世是什么？我过去世如何？我过去世是什么后成为什么？我未来世将存在吗？我未来世将不存在吗？我未来世将是什么？我未来世将如何？我未来世将是什么后成为什么？'或者对现在起内在疑惑：'我存在吗？我不存在吗？我是什么？我如何？这众生从何处来？他将去何处？'如是被疑惑箭射中、贯穿、触及、缠绕、具足者奔驰、遍驰、周驰、轮回。
他造作这些箭；造作这些箭时，依箭的造作力而向东方奔驰，向西方奔驰，向北方奔驰，向南方奔驰。这些箭的造作未断；因箭的造作未断故，在趣中奔驰，在地狱中奔驰，在畜生界中奔驰，在饿鬼界中奔驰，在人界中奔驰，在天界中奔驰，从趣至趣，从生至生，从结生至结生，从有至有，从轮回至轮回，从轮转至轮转而奔驰、遍驰、周驰、轮回 - 如是"被箭射中而奔驰遍及诸方位"。





Tameva sallamabbuyha, na dhāvati na sīdatīti. Tameva rāgasallaṃ dosasallaṃ mohasallaṃ mānasallaṃ diṭṭhisallaṃ sokasallaṃ kathaṃkathāsallaṃ abbuyha abbuhitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā [uppādayitvā samuppādayitvā (syā. ka.)] pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā neva puratthimaṃ disaṃ dhāvati na pacchimaṃ disaṃ dhāvati na uttaraṃ disaṃ dhāvati na dakkhiṇaṃ disaṃ dhāvati. Te sallābhisaṅkhārā pahīnā; sallābhisaṅkhārānaṃ pahīnattā gatiyā na dhāvati, niraye na dhāvati, tiracchānayoniyā na dhāvati, pettivisaye na dhāvati, manussaloke na dhāvati, devaloke na dhāvati, na gatiyā gatiṃ, na upapattiyā upapattiṃ, na paṭisandhiyā paṭisandhiṃ, na bhavena bhavaṃ, na saṃsārena saṃsāraṃ, na vaṭṭena vaṭṭaṃ dhāvati vidhāvati sandhāvati saṃsaratīti – tameva sallamabbuyha na dhāvati. Na sīdatīti kāmoghe na sīdati, bhavoghe na sīdati, diṭṭhoghe na sīdati, avijjoghe na sīdati, na saṃsīdati na osīdati na avasīdati na gacchati na avagacchatīti – tameva sallamabbuyha, na dhāvati na sīdati.

Tenāha bhagavā –

‘‘Yena sallena otiṇṇo, disā sabbā vidhāvati;

Tameva sallamabbuyha, na dhāvati na sīdatī’’ti.



首先拔出那根箭，既不奔跑也不沉没。拔出、抽出、取出、完全取出、拔除、完全拔除、舍弃、驱散、消除、使之消失那贪欲之箭、瞋恚之箭、愚痴之箭、傲慢之箭、邪见之箭、忧愁之箭、疑惑之箭后，既不向东方奔跑，也不向西方奔跑，不向北方奔跑，不向南方奔跑。那些箭的造作已被舍弃；由于箭的造作被舍弃，不在诸趣中奔跑，不在地狱中奔跑，不在畜生道中奔跑，不在饿鬼界中奔跑，不在人世间奔跑，不在天界中奔跑，不从一趣到另一趣，不从一生到另一生，不从一结生到另一结生，不从一有到另一有，不从一轮回到另一轮回，不从一循环到另一循环而奔跑、驰走、轮转、流转。拔出那根箭后既不奔跑。不沉没即不沉溺于欲流，不沉溺于有流，不沉溺于见流，不沉溺于无明流，不沉没、不下沉、不沉沦、不堕落、不陷落。拔出那根箭后，既不奔跑也不沉没。
世尊因此说道：
"被那根箭所伤时，向一切方向奔驰；
拔出那根箭之后，不奔跑也不沉没。"

175.

Tatthasikkhānugīyanti, yāni loke gadhitāni;

Na tesu pasuto siyā, nibbijjha sabbaso kāme;

Sikkhe nibbānamattano.

Tattha sikkhānugīyanti, yāni loke gadhitānīti. Sikkhāti hatthisikkhā assasikkhā rathasikkhā dhanusikkhā sālākiyaṃ sallakattiyaṃ kāyatikicchaṃ bhūtiyaṃ komārabhaccaṃ [komāratikicchaṃ (syā.), komārasaccaṃ (ka.)]. Anugīyantīti gīyanti niggīyanti kathīyanti bhaṇīyanti dīpīyanti voharīyanti. Atha vā gīyanti gaṇhīyanti uggaṇhīyanti dhārīyanti upadhārīyanti upalakkhīyanti gadhitapaṭilābhāya. Gadhitā vuccanti pañca kāmaguṇā – cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. Kiṃkāraṇā gadhitā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañca kāmaguṇe icchanti sādiyanti patthayanti pihayanti abhijappanti taṃkāraṇā gadhitā vuccanti pañca kāmaguṇā. Loketi manussaloketi – tattha sikkhānugīyanti, yāni loke gadhitāni.

Na tesu pasuto siyāti. Tāsu vā sikkhāsu tesu vā pañcasu kāmaguṇesu na pasuto siyā, na tanninno assa, na tappoṇo, na tappabbhāro, na tadadhimutto, na tadadhipateyyoti – na tesu pasuto siyā.

Nibbijjhasabbaso kāmeti. Nibbijjhāti paṭivijjhitvā. ‘‘Sabbe saṅkhārā aniccā’’ti paṭivijjhitvā, ‘‘sabbe saṅkhārā dukkhā’’ti paṭivijjhitvā…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti paṭivijjhitvā. Sabbasoti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbasoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmāti – nibbijjha sabbaso kāme.

Sikkhe nibbānamattanoti. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Nibbānamattanoti attano rāgassa nibbāpanāya dosassa nibbāpanāya mohassa nibbāpanāya…pe… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbāpanāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya jānanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – sikkhe nibbānamattano.

Tenāha bhagavā –

‘‘Tattha sikkhānugīyanti, yāni loke gadhitāni;

Na tesu pasuto siyā, nibbijjha sabbaso kāme;

Sikkhe nibbānamattano’’ti.



175\
"在这世间所贪求的，
那些技艺被传习着；
对此不应生执着，
完全洞察诸欲后，
应修学自己的涅槃。"
在此，那些在世间被贪求的，技艺被传习着：技艺指象术、马术、车术、弓术、眼科医术、外科医术、身体治疗、驱鬼术、儿科医术。被传习着指被唱诵、被传唱、被讲述、被说明、被阐释、被表达。或者，为获得所贪求之物而被诵习、被掌握、被学习、被记忆、被铭记、被观察。贪求之物是指五种欲境——眼所识的色境，可爱的、可意的、令人愉悦的、可爱样的、伴随欲望的、能引起贪染的；耳所识的声境......鼻所识的香境......舌所识的味境......身所识的触境，可爱的、可意的、令人愉悦的、可爱样的、伴随欲望的、能引起贪染的。为何称五种欲境为贪求之物？因为大多数天人与人类都希求、喜爱、渴望、羡慕、热望这五种欲境，所以称五种欲境为贪求之物。世间指人世间。
不应对此生执着：对那些技艺或那五种欲境不应生执着，不应倾向于它，不应趋向于它，不应偏向于它，不应信受于它，不应以它为主。
完全洞察诸欲：洞察指透彻了知。透彻了知"一切行无常"，透彻了知"一切行是苦"......透彻了知"凡是生起法，这一切都是灭尽法"。完全指一切、全部、全面、无余、无遗，这是表示完整的用语。欲有两种总类——事欲和烦恼欲......这些称为事欲......这些称为烦恼欲。
应修学自己的涅槃：修学指三种学——增上戒学、增上心学、增上慧学......这是增上慧学。自己的涅槃指为了息灭自己的贪欲、息灭瞋恚、息灭愚痴......为了一切不善造作的平息、止息、寂静、熄灭、放弃、平定，应当修学增上戒、修学增上心、修学增上慧，思维这三学而修学，了知而修学......应当现证应现证之法而修学、实践、遵行、受持而行。
世尊因此说道：
"在这世间所贪求的，
那些技艺被传习着；
对此不应生执着，
完全洞察诸欲后，
应修学自己的涅槃。"

176.

Saccosiyā appagabbho, amāyo rittapesuṇo;

Akkodhano lobhapāpaṃ, vevicchaṃ vitare muni.

Sacco siyā appagabbhoti. Sacco siyāti saccavācāya samannāgato siyā, sammādiṭṭhiyā samannāgato siyā, ariyena aṭṭhaṅgikena maggena samannāgato siyāti – sacco siyā. Appagabbhoti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ…pe… idaṃ cetasikaṃ pāgabbhiyaṃ. Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti – sacco siyā appagabbho.

Amāyo rittapesuṇoti. Māyā vuccati vañcanikā cariyā. Idhekacco kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati, mā maṃ jaññāti icchati, mā maṃ jaññāti saṅkappeti, mā maṃ jaññāti vācaṃ bhāsati, mā maṃ jaññāti kāyena parakkamati. Yā evarūpā māyā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassesā māyā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati amāyo. Rittapesuṇoti pesuññanti idhekacco pisuṇavāco hoti…pe… evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Yassetaṃ pesuññaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati rittapesuṇo vivittapesuṇo pavivittapesuṇoti – amāyo rittapesuṇo.

Akkodhano lobhapāpaṃ, vevicchaṃ vitare munīti. Akkodhanoti hi kho vuttaṃ, api ca kodho tāva vattabbo. Dasahākārehi kodho jāyati. ‘‘Anatthaṃ me acarī’’ti kodho jāyati…pe… yasseso kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhano. Lobhoti yo lobho lubbhanā lubbhitattaṃ…pe… abhijjhā lobho akusalamūlaṃ. Vevicchaṃ vuccati pañca macchariyāni – āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Akkodhano lobhapāpaṃ, vevicchaṃ vitare munīti. Muni lobhapāpañca vevicchañca atari uttari patari samatikkami vītivattayīti [vītivattīti (ka.)] – akkodhano lobhapāpaṃ, vevicchaṃ vitare muni.

Tenāha bhagavā –

‘‘Sacco siyā appagabbho, amāyo rittapesuṇo;

Akkodhano lobhapāpaṃ, vevicchaṃ vitare munī’’ti.



176\
"应当诚实不放逸，无诡诈远离离间，
不忿怒的牟尼应，超越邪贪与悭吝。"
应当诚实不放逸：应当诚实指应当具足诚实语，应当具足正见，应当具足八支圣道。不放逸指三种放逸——身放逸、语放逸、心放逸......这是心放逸。若这三种放逸已被断除、根绝、平息、止息、不能再生、被智火烧尽，此人称为不放逸。
无诡诈远离离间：诡诈指欺诈行为。此处某人以身造恶行，以语造恶行，以意造恶行后，为了隐藏而生起邪恶的愿望，想着"愿人不知道我"，思维着"愿人不知道我"，说着"愿人不知道我"，以身体努力着"愿人不知道我"。像这样的欺诈、欺骗性、超越、欺瞒、欺诈、隐藏、遮蔽、掩盖、遮掩、不显露、不公开、覆藏、作恶——这称为诡诈。若此诡诈已被断除、根绝、平息、止息、不能再生、被智火烧尽，此人称为无诡诈。远离离间指离间语，此处某人说离间语......如此怀着分裂的意图而说离间语。若此离间语已被断除、根绝、平息、止息、不能再生、被智火烧尽，此人称为远离离间、离开离间、远离离间。
不忿怒的牟尼应超越邪贪与悭吝：说到不忿怒，首先应说明忿怒。忿怒从十种情况而生："他曾做害我之事"而生忿怒......若此忿怒已被断除、根绝、平息、止息、不能再生、被智火烧尽，此人称为不忿怒。因为忿怒已断故为不忿怒，因为忿怒事已遍知故为不忿怒，因为忿怒因已断故为不忿怒。贪指贪欲、贪求、贪着......贪婪、贪欲、不善根。悭吝指五种悭吝——住处悭吝......执着称为悭吝。牟尼：寂默指智慧......超越爱著网者为牟尼。不忿怒的牟尼应超越邪贪与悭吝：牟尼超越、越过、度过、克服、超脱了邪贪和悭吝。
世尊因此说道：
"应当诚实不放逸，无诡诈远离离间，
不忿怒的牟尼应，超越邪贪与悭吝。"

177.

Niddaṃtandiṃ sahe thīnaṃ, pamādena na saṃvase;

Atimāne na tiṭṭheyya, nibbānamanaso naro.

Niddaṃ tandiṃ sahe thīnanti. Niddāti yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṃ suppaṃ pacalāyikā suppaṃ suppanā suppitattaṃ. Tandinti yā tandī [tandi (sī. syā. ka.)] tandiyanā tandiyitattaṃ tandimanakatā ālasyaṃ ālasyāyatā ālasyāyitattaṃ. Thīnanti yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ, thinaṃ thiyanā thiyitattaṃ cittassa. Niddaṃ tandiṃ sahe thīnanti. Niddañca tandiñca thinañca sahe saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – niddaṃ tandiṃ sahe thīnaṃ.

Pamādena na saṃvaseti. Pamādo vattabbo kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu. Cittassa vosaggo vosaggānuppādanaṃ [vossaggo vossaggānuppādanaṃ (bahūsu)] vā kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. Pamādena na saṃvaseti pamādena na vaseyya na saṃvaseyya na āvaseyya na parivaseyya, pamādaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pamādā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pamādena na saṃvase.

Atimānena tiṭṭheyyāti. Atimānoti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati atimāno. Atimāne na tiṭṭheyyāti. Atimāne na tiṭṭheyya na saṃtiṭṭheyya, atimānaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, atimānā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – atimāne na tiṭṭheyya.

Nibbānamanaso naroti. Idhekacco dānaṃ dento sīlaṃ samādiyanto uposathakammaṃ karonto pānīyaṃ paribhojanīyaṃ upaṭṭhapento pariveṇaṃ sammajjanto cetiyaṃ vandanto cetiye gandhamālaṃ āropento cetiyaṃ padakkhiṇaṃ karonto yaṃ kiñci tedhātukaṃ kusalābhisaṅkhāraṃ abhisaṅkharonto na gatihetu na upapattihetu na paṭisandhihetu na bhavahetu na saṃsārahetu na vaṭṭahetu, sabbaṃ taṃ visaṃyogādhippāyo nibbānaninno nibbānapoṇo nibbānapabbhāro abhisaṅkharotīti. Evampi nibbānamanaso naro. Atha vā sabbasaṅkhāradhātuyā cittaṃ paṭivāpetvā [paṭivāsetvā (ka.)] amatāya dhātuyā cittaṃ upasaṃharati – ‘‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’’nti. Evampi nibbānamanaso naro.

‘‘Na paṇḍitā upadhisukhassa hetu, dadanti dānāni punabbhavāya;

Kāmañca te upadhiparikkhayāya, dadanti dānaṃ apunabbhavāya.

‘‘Na paṇḍitā upadhisukhassa hetu, bhāventi jhānāni punabbhavāya;

Kāmañca te upadhiparikkhayāya, bhāventi jhānaṃ apunabbhavāya.


177\
"应克服睡眠懈怠与昏沉，不应与放逸共住，
不应安住于过慢，心向涅槃的人。"
应克服睡眠懈怠与昏沉：睡眠指身体的不适合性、不堪任性、包裹、完全包裹、内部阻塞、睡眠、昏睡、打盹、睡着、睡眠状态。懈怠指懒惰、懒散、懒惰状态、懒惰性、懈怠、懈怠性、懈怠状态。昏沉指心的不适合性、不堪任性、退缩、内缩、萎靡、退缩性、退缩状态，昏沉、昏沉性、昏沉状态。应克服睡眠懈怠与昏沉：应克服、完全克服、征服、压倒、制服、击败睡眠与懈怠与昏沉。
不应与放逸共住：放逸是指在身恶行或语恶行或意恶行或五种欲境中的放逸。或者放弃、导致放弃善法，或在修习善法时不认真行持、不持续行持、不坚持行持、退缩行为、放弃意愿、放弃责任、不修习、不培育、不多作、不确立、不专注，这就是放逸。像这样的放逸、放逸性、放逸状态——这称为放逸。不应与放逸共住：不应居住、不应共住、不应安住、不应围绕居住于放逸，应舍弃、驱除、消除、使之消失放逸，应远离、离开、超脱、出离、解脱、不束缚于放逸，以不受限制的心而住。
不应安住于过慢：过慢指此处某人以出生或种姓等......或以任何事物而轻视他人。像这样的慢、慢性、慢状态、高举、举起、骄傲、自满、渴望名誉的心——这称为过慢。不应安住于过慢：不应住立、不应安住于过慢，应舍弃、驱除、消除、使之消失过慢，应远离、离开、超脱、出离、解脱、不束缚于过慢，以不受限制的心而住。
心向涅槃的人：此处某人布施、受持戒律、行持布萨、设置饮用水、打扫庭院、礼敬塔庙、在塔庙供养香花、右绕塔庙、造作任何三界善行时，不为趣处、不为投生、不为结生、不为有、不为轮回、不为轮转，一切都是以解脱为目的、倾向涅槃、趋向涅槃、临近涅槃而造作。这就是心向涅槃的人。或者，使心远离一切行界，引导心趋向不死界——"这是寂静的，这是殊胜的，即是一切行的止息，一切依著的舍弃，爱的灭尽，离贪，灭，涅槃。"这也是心向涅槃的人。
"智者不为依著乐之因，布施以求再生；
他们为灭尽依著，布施不求再生。
智者不为依著乐之因，修习禅定以求再生；
他们为灭尽依著，修习禅定不求再生。"


‘‘Te nibbuttiṃ āsisamānasā [āsiṃsamānā (sī.), abhimānā (syā.)] dadanti, tanninnacittā [tanninnā tañcittā (ka.)] tadadhimuttā;

Najjo yathā sāgaramajjhupetā [sāgaramajjhagatā (syā.)], bhavanti nibbānaparāyanā te’’ti.

Nibbānamanaso naro. Tenāha bhagavā –

‘‘Niddaṃ tandi sahe thīnaṃ, pamādena na saṃvase;

Atimāne na tiṭṭheyya, nibbānamanaso naro’’ti.



"他们希求寂灭而布施，心倾向于彼，信解于彼；
如河流归入大海，他们以涅槃为归趣。"
这就是心向涅槃的人。世尊因此说道：
"应克服睡眠懈怠与昏沉，不应与放逸共住，
不应安住于过慢，心向涅槃的人。"


178.

Mosavajje na niyyetha,[nīyetha (ka.)]rūpe snehaṃ na kubbaye;

Mānañca parijāneyya, sāhasā virato care.

Mosavajjena niyyethāti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti, jānaṃ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – idaṃ vuccati mosavajjaṃ. Api ca tīhākārehi…pe… catūhākārehi… pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi…pe… imehi aṭṭhahākārehi musāvādo hoti. Mosavajje na niyyethāti. Mosavajje na yāyeyya na niyyāyeyya na vaheyya na saṃhareyya, mosavajjaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, mosavajjā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – mosavajje na niyyetha.

Rūpesnehaṃ na kubbayeti. Rūpanti cattāro ca mahābhūtā , catunnañca mahābhūtānaṃ upādāya rūpaṃ. Rūpe snehaṃ na kubbayeti. Rūpe snehaṃ na kareyya chandaṃ na kareyya pemaṃ na kareyya rāgaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – rūpe snehaṃ na kubbaye.

Mānañcaparijāneyyāti. Mānoti ekavidhena māno – yā cittassa unnati. Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – ‘‘seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti māno. Catuvidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – ‘‘lābhimhi manāpikānaṃ rūpāna’’nti mānaṃ janeti, ‘‘lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbāna’’nti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya…pe… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – atimāno, mānātimāno, omāno, sadisamāno, adhimāno, asmimāno, micchāmāno. Aṭṭhavidhena māno – lābhena mānaṃ janeti, alābhena omānaṃ janeti, yasena mānaṃ janeti, ayasena omānaṃ janeti, pasaṃsāya mānaṃ janeti, nindāya omānaṃ janeti, sukhena mānaṃ janeti, dukkhena omānaṃ janeti. Navavidhena māno – seyyassa ‘‘seyyohamasmī’’ti māno, seyyassa ‘‘sadisohamasmī’’ti māno, seyyassa ‘‘hīnohamasmī’’ti māno, sadisassa ‘‘seyyohamasmī’’ti māno, sadisassa ‘‘sadisohamasmī’’ti māno, sadisassa ‘‘hīnohamasmī’’ti māno, hīnassa ‘‘seyyohamasmī’’ti māno, hīnassa ‘‘sadisohamasmī’’ti māno, hīnassa ‘‘hīnohamasmī’’ti māno. Dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati māno.


178\
"不应随顺妄语，不应对色生爱著，
应当遍知傲慢，远离暴力而行。"
不应随顺妄语：妄语指虚妄语。此处某人在集会中、在众人中、在亲属中、在团体中、在王室中被带来作证时被问道："来吧，人啊，说出你所知道的"，他不知而说"我知道"，或知而说"我不知"，或未见而说"我见到"，或见到而说"我未见"。如此为了自己或为了他人或为了某些利益而说知道的妄语——这称为妄语。又以三种方式......以四种方式......以五种方式......以六种方式......以七种方式......以八种方式......以这八种方式而有妄语。不应随顺妄语：不应前进、不应随顺、不应运载、不应携带妄语，应舍弃、驱除、消除、使之消失妄语，应远离、离开、超脱、出离、解脱、不束缚于妄语，以不受限制的心而住。
不应对色生爱著：色指四大种及四大种所造色。不应对色生爱著：不应对色作爱著、不应作欲求、不应作喜爱、不应作贪爱、不应生起、不应等生、不应产生、不应等产生。
应当遍知傲慢：傲慢以一种方式——即心的高举。以二种方式的傲慢——抬高自己的傲慢、贬低他人的傲慢。以三种方式的傲慢——"我胜过他人"的傲慢，"我与他人相等"的傲慢，"我不如他人"的傲慢。以四种方式的傲慢——以利得生起傲慢，以名声生起傲慢，以称赞生起傲慢，以快乐生起傲慢。以五种方式的傲慢——"我得到可意的色"而生起傲慢，"我得到可意的声......香......味......触"而生起傲慢。以六种方式的傲慢——以眼圆满生起傲慢，以耳圆满......以鼻圆满......以舌圆满......以身圆满......以意圆满生起傲慢。以七种方式的傲慢——过慢、慢过慢、卑慢、等慢、增上慢、我慢、邪慢。以八种方式的傲慢——以利得生起傲慢，以无利得生起卑慢，以名声生起傲慢，以无名声生起卑慢，以称赞生起傲慢，以诽谤生起卑慢，以快乐生起傲慢，以痛苦生起卑慢。以九种方式的傲慢——胜者"我胜过他人"的傲慢，胜者"我与他人相等"的傲慢，胜者"我不如他人"的傲慢，相等者"我胜过他人"的傲慢，相等者"我与他人相等"的傲慢，相等者"我不如他人"的傲慢，劣者"我胜过他人"的傲慢，劣者"我与他人相等"的傲慢，劣者"我不如他人"的傲慢。以十种方式的傲慢——此处某人以出生或种姓......或以任何事而生起傲慢。像这样的傲慢、傲慢性、傲慢状态、高举、举起、骄傲、自满、渴望名誉的心——这称为傲慢。


Mānañca parijāneyyāti. Mānaṃ tīhi pariññāhi parijāneyya – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Mānaṃ jānāti ayaṃ ekavidhena māno – yā cittassa unnati. Ayaṃ duvidhena māno – attukkaṃsanamāno paravambhanamāno…pe… ayaṃ dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti jānāti passati – ayaṃ ñātapariññā.

Katamā tīraṇapariññā? Etaṃ ñātaṃ katvā mānaṃ tīreti aniccato dukkhato…pe… nissaraṇato tīreti – ayaṃ tīraṇapariññā.

Katamā pahānapariññā? Evaṃ tīrayitvā mānaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti – ayaṃ pahānapariññā. Mānañca parijāneyyāti mānaṃ imāhi tīhi pariññāhi parijāneyyāti – mānañca parijāneyya.

Sāhasā virato careti. Katamā sāhasā cariyā? Rattassa rāgacariyā sāhasā cariyā, duṭṭhassa dosacariyā sāhasā cariyā, mūḷhassa mohacariyā sāhasā cariyā, vinibaddhassa mānacariyā sāhasā cariyā, parāmaṭṭhassa diṭṭhicariyā sāhasā cariyā, vikkhepagatassa uddhaccacariyā sāhasā cariyā, aniṭṭhaṅgatassa vicikicchācariyā sāhasā cariyā, thāmagatassa anusayacariyā sāhasā cariyā – ayaṃ sāhasā cariyā. Sāhasā viratocareti sāhasā cariyāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – sāhasā virato care.

Tenāha bhagavā –

‘‘Mosavajje na niyyetha, rūpe snehaṃ na kubbaye;

Mānañca parijāneyya, sāhasā virato care’’ti.



应当以三种遍知而遍知傲慢——知遍知、审察遍知、断遍知。什么是知遍知？知道傲慢，这是以一种方式的傲慢——即心的高举。这是以二种方式的傲慢——抬高自己的傲慢、贬低他人的傲慢......这是以十种方式的傲慢——此处某人以出生或种姓......或以任何事而生起傲慢，如此知道、看见——这是知遍知。
什么是审察遍知？知道这些后

179.

Purāṇaṃ nābhinandeyya, nave khantiṃ na kubbaye[khantimakubbaye (bahūsu)];

Hīyamāne na soceyya, ākāsaṃ[ākassaṃ (syā.)]na sito siyā.

Purāṇaṃnābhinandeyyāti. Purāṇaṃ vuccati atītā rūpavedanāsaññāsaṅkhāraviññāṇā. Atīte saṅkhāre taṇhāvasena diṭṭhivasena nābhinandeyya nābhivadeyya na ajjhoseyya, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – purāṇaṃ nābhinandeyya.

Nave khantiṃ na kubbayeti. Navā vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena khantiṃ na kareyya chandaṃ na kareyya pemaṃ na kareyya rāgaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – nave khantiṃ na kubbaye.

Hīyamānena soceyyāti. Hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṃ kandeyya na sammohaṃ āpajjeyya. Cakkhusmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne, sotasmiṃ…pe… ghānasmiṃ… jivhāya… kāyasmiṃ… rūpasmiṃ… saddasmiṃ… gandhasmiṃ… rasasmiṃ… phoṭṭhabbasmiṃ… kulasmiṃ… gaṇasmiṃ… āvāsasmiṃ… lābhasmiṃ… yasasmiṃ… pasaṃsāya… sukhasmiṃ… cīvarasmiṃ… piṇḍapātasmiṃ… senāsanasmiṃ… gilānapaccayabhesajjaparikkhārasmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṃ kandeyya na sammohaṃ āpajjeyyāti – hīyamāne na soceyya.

Ākāsaṃ na sito siyāti. Ākāsaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kiṃkāraṇā ākāsaṃ vuccati taṇhā? Yāya taṇhāya rūpaṃ ākassati samākassati gaṇhāti parāmasati abhinivisati, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ākassati samākassati gaṇhāti parāmasati abhinivisati; taṃkāraṇā ākāsaṃ vuccati taṇhā. Ākāsaṃ na sito siyāti. Taṇhānissito na siyā. Taṇhaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, taṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – ākāsaṃ na sito siyā.

Tenāha bhagavā –

‘‘Purāṇaṃ nābhinandeyya, nave khantiṃ na kubbaye;

Hīyamāne na soceyya, ākāsaṃ na sito siyā’’ti.



179\
"不应喜欢旧的，不应对新的生忍受，
对消失不应忧愁，不应依止于贪爱。"
不应喜欢旧的：旧的指过去的色、受、想、行、识。不应以渴爱之力、见之力而喜欢、赞叹、执取过去的诸行，应舍弃、驱除、消除、使之消失喜欢、赞叹、执取、执着、执取、固着。
不应对新的生忍受：新的指现在的色、受、想、行、识。不应以渴爱之力、见之力而对现在的诸行生起忍受、生起欲求、生起喜爱、生起贪爱、不应生起、不应等生、不应产生、不应等产生。
对消失不应忧愁：对正在消失、衰退、损失、消散、消逝、灭没时，不应忧愁、不应疲惫、不应执取、不应悲叹、不应捶胸哭泣、不应陷入迷乱。当眼正在消失、衰退、损失、消散、消逝、灭没，耳......鼻......舌......身......色......声......香......味......触......家族......群体......住处......利得......名声......称赞......快乐......衣服......饮食......住所......病人所需医药资具正在消失、衰退、损失、消散、消逝、灭没时，不应忧愁、不应疲惫、不应执取、不应悲叹、不应捶胸哭泣、不应陷入迷乱。
不应依止于贪爱：贪爱指渴爱。即贪、贪著......贪婪、贪欲、不善根。为何贪爱称为"贪取"？因为以此渴爱而贪取、完全贪取、执取、执著、固着于色，对受......想......行......识......趣处......投生......结生......有......轮回......轮转而贪取、完全贪取、执取、执著、固着，因此渴爱称为"贪取"。不应依止于贪爱：不应依止于渴爱。应舍弃、驱除、消除、使之消失渴爱，应远离、离开、超脱、出离、解脱、不束缚于渴爱，以不受限制的心而住。
世尊因此说道：
"不应喜欢旧的，不应对新的生忍受，
对消失不应忧愁，不应依止于贪爱。"

180.

Gedhaṃbrūmi mahoghoti, ājavaṃ[ācamaṃ (syā. ka.)]brūmi jappanaṃ;

Ārammaṇaṃ pakampanaṃ,[pakappanaṃ (syā. ka.)]kāmapaṅko duraccayo.

Gedhaṃ brūmi mahoghotīti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Mahogho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Gedhaṃ brūmi mahoghotīti. Gedhaṃ ‘‘mahogho’’ti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – gedhaṃ brūmi mahoghoti.

Ājavaṃbrūmi jappananti. Ājavā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Jappanāpi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ājavaṃ brūmi jappananti ājavaṃ ‘‘jappanā’’ti brūmi ācikkhāmi…pe… uttānīkaromi pakāsemīti – ājavaṃ brūmi jappanaṃ.

Ārammaṇaṃ pakampananti. Ārammaṇampi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Pakampanāpi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – ārammaṇaṃ pakampanaṃ.

Kāmapaṅko duraccayoti. Kāmapaṅko kāmakaddamo kāmakileso kāmapalipo kāmapalibodho [kāmapalirodho (sī. ka.)] duraccayo durativatto duttaro duppataro dussamatikkamo dubbītivattoti – kāmapaṅko duraccayo.

Tenāha bhagavā –

‘‘Gedhaṃ brūmi mahoghoti, ājavaṃ brūmi jappanaṃ;

Ārammaṇaṃ pakampanaṃ, kāmapaṅko duraccayo’’ti.

181.

Saccā avokkamaṃ muni, thale tiṭṭhati brāhmaṇo;

Sabbaṃ so paṭinissajja, sa ve santoti vuccati.

Saccā avokkamaṃ munīti. Saccavācāya avokkamanto, sammādiṭṭhiyā avokkamanto, ariyā aṭṭhaṅgikā maggā avokkamanto. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – saccā avokkamaṃ muni.

Thaletiṭṭhati brāhmaṇoti. Thalaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Thale tiṭṭhati brāhmaṇoti. Thale tiṭṭhati dīpe tiṭṭhati tāṇe tiṭṭhati leṇe tiṭṭhati saraṇe tiṭṭhati abhaye tiṭṭhati accute tiṭṭhati amate tiṭṭhati nibbāne tiṭṭhatīti – thale tiṭṭhati brāhmaṇo.

Sabbaṃ so paṭinissajjāti. Sabbaṃ vuccati dvādasāyatanāni – cakkhu ceva rūpā ca …pe… mano ceva dhammā ca. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Yato taṇhā ca diṭṭhi ca māno ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā , ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhanti – sabbaṃ so paṭinissajja.

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

Tenāha bhagavā –

‘‘Saccā avokkamaṃ muni, thale tiṭṭhati brāhmaṇo;

Sabbaṃ so paṭinissajja, sa ve santoti vuccatī’’ti.



180\
"我说贪著是大暴流，我说贪欲是渴求，
所缘是动摇，欲望泥沼难度越。"
我说贪著是大暴流：贪著指渴爱。即贪、贪著......贪婪、贪欲、不善根。大暴流指渴爱。即贪、贪著......贪婪、贪欲、不善根。我说贪著是大暴流：我说、宣说、教导、安立、开显、分别、显明、阐明贪著是"大暴流"。
我说贪欲是渴求：贪欲指渴爱。即贪、贪著......贪婪、贪欲、不善根。渴求也指渴爱。即贪、贪著......贪婪、贪欲、不善根。我说贪欲是渴求：我说、宣说......显明、阐明贪欲是"渴求"。
所缘是动摇：所缘也指渴爱。即贪、贪著......贪婪、贪欲、不善根。动摇也指渴爱。即贪、贪著......贪婪、贪欲、不善根。
欲望泥沼难度越：欲望泥沼、欲望污泥、欲望垢秽、欲望泥淖、欲望障碍难以越度、难以超越、难以渡过、难以超过、难以克服、难以度越。
世尊因此说道：
"我说贪著是大暴流，我说贪欲是渴求，
所缘是动摇，欲望泥沼难度越。"
181\
"牟尼不离真实，婆罗门住于高地，
舍弃了一切，他被称为寂静者。"
牟尼不离真实：不离真实语，不离正见，不离八支圣道。牟尼：寂默指智慧......超越爱著网者为牟尼。
婆罗门住于高地：高地指不死、涅槃。即一切行的止息，一切依著的舍弃，爱的灭尽，离贪，灭，涅槃。婆罗门：因为已除去七法而成为婆罗门......无依者如此称为梵。婆罗门住于高地：住于高地，住于洲渚，住于救护，住于洞窟，住于归依，住于无畏，住于不死，住于涅槃。
舍弃了一切：一切指十二处——眼和色......意和法。当对内外处的欲贪已断除、根除、如截多罗树、成为非有、未来不再生起时，至此一切已舍、已吐、已解脱、已断、已弃。当渴爱、见、慢已断除、根除、如截多罗树、成为非有、未来不再生起时，至此一切已舍、已吐、已解脱、已断、已弃。当福行、非福行、不动行已断除、根除、如截多罗树、成为非有、未来不再生起时，至此一切已舍、已吐、已解脱、已断、已弃。
他被称为寂静者：他被称为、被说为、被言说为、被开示为、被谈论为寂静、平息、止息、寂灭、止息。
世尊因此说道：
"牟尼不离真实，婆罗门住于高地，
舍弃了一切，他被称为寂静者。"

182.

Save vidvā[viddhā (syā.)]sa vedagū, ñatvā dhammaṃ anissito;

Sammā so loke iriyāno, na pihetīdha kassaci.

Sa ve vidvā sa vedagūti. Vidvāti vidvā vijjāgato ñāṇī vibhāvī medhāvī. Vedagūti. Vedā vuccanti catūsu maggesu ñāṇaṃ…pe… sabbavedanāsu vītarāgo sabbavedamaticca vedagū soti – sa ve vidvā sa vedagū.

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

Sammā so loke iriyānoti. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpeti…pe… yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpetīti – sammā so loke iriyāno.

Na pihetīdha kassacīti. Pihā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so kassaci na piheti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti – na pihetīdha kassaci.

Tenāha bhagavā –

‘‘Sa ve vidvā sa vedagū, ñatvā dhammaṃ anissito;

Sammā so loke iriyāno, na pihetīdha kassacī’’ti.



182\
"他确实是智者、通达者，了知法而无所依，
他在世间正确行持，不羡慕于此任何人。"
他确实是智者、通达者：智者指具智、得明、有智慧、明察、具慧者。通达者：诸明指四道中的智......对一切受离贪，超越一切明而成为通达者。
了知法而无所依：了知指了知、知道、权衡、审察、明察、使明显。了知、知道、权衡、审察、明察、使明显"一切行无常"，了知、知道、权衡、审察、明察、使明显"一切行是苦"......了知、知道、权衡、审察、明察、使明显"凡是集法，一切都是灭法"。无所依指两种依止——渴爱依止和见依止......这是渴爱依止......这是见依止。舍弃渴爱依止，弃绝见依止后，不依止眼......不依止耳......不依止鼻......对所见、所闻、所觉知、所识知的法不依止、不执著、不趋向、不执取、不信受，出离、解脱、解放、不束缚，以不受限制的心而住。
他在世间正确行持：当对内外处的欲贪已断除、根除、如截多罗树、成为非有、未来不再生起时，至此他在世间正确行走、安住、活动、运转、保护、维持、存活......当福行、非福行、不动行已断除、根除、如截多罗树、成为非有、未来不再生起时，至此他在世间正确行走、安住、活动、运转、保护、维持、存活。
不羡慕于此任何人：羡慕指渴爱。即贪、贪著......贪婪、贪欲、不善根。对于已断除、根除、止息、平息、不能再生起、被智火烧尽此羡慕渴爱者，他不羡慕任何剎帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天或人。
世尊因此说道：
"他确实是智者、通达者，了知法而无所依，
他在世间正确行持，不羡慕于此任何人。"

183.

Yodha kāme accatari, saṅgaṃ loke duraccayaṃ;

Na so socati nājjheti, chinnasoto abandhano.

Yodhakāme accatari, saṅgaṃ loke duraccayanti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃ ṭhānappatto yaṃ dhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Saṅgāti satta saṅgā – rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Saṅgaṃ loke duraccayanti. Yo kāme ca saṅge ca loke duraccaye durativatte duttare duppatare dussamatikkame dubbītivatte atari uttari patari samatikkami vītivattayīti – yodha kāme accatari, saṅgaṃ loke duraccayaṃ.

Naso socati nājjhetīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. ‘‘Cakkhu me vipariṇata’’nti na socati…pe… sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhārā me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātī me… ‘‘sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – na socati. Nājjhetīti najjheti na ajjheti na upanijjhāyati na nijjhāyati na pajjhāyati. Atha vā na jāyati na jiyyati na miyyati na cavati na upapajjatīti – nājjhetīti – na so socati nājjheti.

Chinnasoto abandhanoti. Sotaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā sotā taṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so vuccati chinnasoto. Abandhanoti rāgabandhanaṃ dosabandhanaṃ mohabandhanaṃ mānabandhanaṃ diṭṭhibandhanaṃ kilesabandhanaṃ duccaritabandhanaṃ, yassete bandhanā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so vuccati abandhanoti – chinnasoto abandhano.

Tenāha bhagavā –

‘‘Yodha kāme accatari, saṅgaṃ loke duraccayaṃ;

Na so socati nājjheti, chinnasoto abandhano’’ti.

184.

Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

Yaṃpubbe taṃ visosehīti. Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti. Evampi yaṃ pubbe taṃ visosehi. Atha vā ye atītā kammābhisaṅkhārā avipakkavipākā te kammābhisaṅkhāre sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti. Evampi yaṃ pubbe taṃ visosehi.

Pacchā te māhu kiñcananti. Pacchā vuccati anāgataṃ. Anāgate saṅkhāre ārabbha yāni uppajjeyyuṃ rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, imāni kiñcanāni [ime kiñcanā (ka.) passa dī. ni. 

183\
"此处谁超越诸欲，世间难越的系缚，
他不忧愁不思虑，断流而无系缚。"
此处谁超越诸欲，世间难越的系缚：谁指任何身份、任何状态、任何情况、任何特征、达到任何地位、具备任何法的剎帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天或人。欲有两种——事欲和烦恼欲......这些称为事欲......这些称为烦恼欲。系缚有七种——贪系缚、嗔系缚、痴系缚、慢系缚、见系缚、烦恼系缚、恶行系缚。世间指地狱世间、人世间、天世间、蕴世间、界世间、处世间。世间难越的系缚：他超越、越过、度过、超过、度越在世间难越、难超、难度、难渡过、难超越、难度越的诸欲和系缚。
他不忧愁不思虑：他不因已变异的事物而忧愁，不因正在变异的事物而忧愁。"我的眼已变异"而不忧愁......耳......鼻......舌......身......色......声......香......味......触......家族......群体......住处......利得......名声......称赞......快乐......衣服......饮食......住所......病人所需医药资具......母亲......父亲......兄弟......姐妹......儿子......女儿......朋友......大臣......亲戚......"血亲已变异"而不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱。不思虑：不思考、不思虑、不近思、不沉思、不忧思。或者，不生、不老、不死、不死没、不再生。
断流而无系缚：流指渴爱。即贪、贪著......贪婪、贪欲、不善根。对于已断除、根除......被智火烧尽此流渴爱者，他称为断流。无系缚指贪系缚、嗔系缚、痴系缚、慢系缚、见系缚、烦恼系缚、恶行系缚，对于已断除、根除......被智火烧尽这些系缚者，他称为无系缚。
世尊因此说道：
"此处谁超越诸欲，世间难越的系缚，
他不忧愁不思虑，断流而无系缚。"
184\
"使过去的干枯，后来勿有任何执著，
若不执取中间，你将寂静而行。"
使过去的干枯：对过去诸行而生起的烦恼，使这些烦恼枯干、干枯、干燥、干涸、成为无种、舍弃、驱除、消除、使之消失。如是使过去的干枯。或者，过去未成熟果报的业行，使这些业行枯干、干枯、干燥、干涸、成为无种、舍弃、驱除、消除、使之消失。如是使过去的干枯。
后来勿有任何执著：后来指未来。对未来诸行而生起的贪执著、嗔执著、痴执著、慢执著、见执著、烦恼执著、恶行执著，这些执著;

3.305] tuyhaṃ mā ahu mā akāsi mā janesi mā sañjanesi mā nibbattesi mā abhinibbattesi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti – pacchā te māhu kiñcanaṃ.

Majjhe ce no gahessasīti. Majjhaṃ vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena na gahessasi na uggahessasi na gaṇhissasi na parāmasissasi nābhinandissasi nābhicarissasi na ajjhosissasi, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahissasi vinodessasi byantiṃ karissasi anabhāvaṃ gamessasīti – majjhe ce no gahessasi.

Upasanto carissasīti. Rāgassa santattā samitattā upasamitattā, dosassa santattā samitattā upasamitattā…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā upasamitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddho carissasi viharissasi iriyissasi vattissasi pālissasi yapissasi yāpissasīti – upasanto carissasi.

Tenāha bhagavā –

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasī’’ti.



后来勿有任何执著：(接前文)...对你而言不要有、不要造作、不要生起、不要等生、不要产生、不要等产生，应舍弃、驱除、消除、使之消失。
若不执取中间：中间指现在的色、受、想、行、识。对现在的诸行不以渴爱之力、见之力而执取、不取、不执、不执著、不喜欢、不热衷、不执取，应舍弃、驱除、消除、使之消失喜欢、赞叹、执取、执着、执取、固着。
你将寂静而行：因贪的止息、平息、寂静，因嗔的止息、平息、寂静......因一切不善行的止息、平息、寂静、止息、熄灭、寂灭、消失、平静，成为寂静、平息、止息、寂灭、平静而行走、安住、活动、运转、保护、维持、存活。
世尊因此说道：
"使过去的干枯，后来勿有任何执著，
若不执取中间，你将寂静而行。"

185.

Sabbasonāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve loke na jīyati.

Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitanti. Sabbasoti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbasoti. Nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ. Yassāti arahato khīṇāsavassa. Mamāyitanti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitanti sabbaso nāmarūpasmiṃ mamattā yassa natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ.

Asatā ca na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. ‘‘Cakkhu me vipariṇata’’nti na socati, sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me…pe… ‘‘sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati.

Atha vā asatāya dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Atha vā cakkhurogena phuṭṭho pareto…pe… ḍaṃsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Atha vā asante asaṃvijjamāne anupalabbhamāne ‘‘ahu vata me, taṃ vata me natthi , siyā vata me, taṃ vatāhaṃ na labhāmī’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati.

Sa ve loke na jīyatīti. Yassa ‘‘mayhaṃ vā idaṃ paresaṃ vā ida’’nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ atthi, tassa jāni atthi.

Bhāsitampi hetaṃ –

‘‘Jīno [jiṇṇe (sī.), jinno (syā.)] rathassaṃ [rathasse (sī.) pañcakanipāte (ādimhi) maṇikuṇḍalajātakaṭṭhakathā oloketabbā] maṇikuṇḍale ca, putte ca dāre ca tatheva jīno;

Sabbesu bhogesu asevitesu, kasmā na santappasi sokakāle.

‘‘Pubbeva maccaṃ vijahanti bhogā, macco dhane pubbataraṃ jahāsi;

Asassatā [asassakā (sī.), assakā (syā.)] bhāvino kāmakāmī, tasmā na socāmahaṃ sokakāle.

‘‘Udeti āpūrati veti cando, andhaṃ tapetvāna [atthaṃ gamitvāna (bahūsu)] paleti sūriyo;

Viditā mayā sattuka lokadhammā, tasmā na socāmahaṃ sokakāle’’ti.

Yassa ‘‘mayhaṃ vā idaṃ paresaṃ vā ida’’nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi, tassa jāni natthi. Bhāsitampi hetaṃ – ‘‘‘nandasi, samaṇā’ti. ‘Kiṃ laddhā, āvuso’ti? ‘Tena hi, samaṇa, socasī’ti. ‘Kiṃ jīyittha, āvuso’ti? ‘Tena hi, samaṇa, neva nandasi na socasī’ti. ‘Evamāvuso’’’ti.


185\
"对一切名色，谁无我所执，
对非有不忧，他实不在世间衰损。"
对一切名色，谁无我所执：一切指全部、一切方面、完全、无余、无遗，这是表示完全的词——一切。名指四无色蕴。色指四大种和四大种所造色。谁指阿罗汉、漏尽者。我所执有两种——渴爱我所和见我所......这是渴爱我所......这是见我所。对一切名色，谁无我所执指对一切名色的我所性对他而言不存在、不有、不存在、不可得，已断除、根除、止息、平息、不能再生起、被智火烧尽。
对非有不忧：他不因已变异的事物而忧愁，不因正在变异的事物而忧愁。"我的眼已变异"而不忧愁，耳......鼻......舌......身......色......声......香......味......触......家族......群体......住处......利得......"血亲已变异"而不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱。如是对非有不忧。
或者，被不善的苦受触及、征服、迷惑、具足时不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱。如是对非有不忧。或者，被眼疾触及、征服......被虻蚊风热蛇触触及、征服、迷惑、具足时不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱。如是对非有不忧。或者，对不存在、不存在、不可得的"我曾有，我今无有，愿我有，我不得到"而不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱。如是对非有不忧。
他实不在世间衰损：对于有"这是我的或这是他人的"任何色、受、想、行、识被执取、执著、固着、执取、信受者，他有损失。
这也曾说：
"损失车马及宝珠，以及儿子与妻子，
对一切未受用财，为何不在忧时烦恼。
财物先离开人们，人对财物更早舍，
无常变化贪欲者，故我不在忧时忧。
月亮升起又盈亏，太阳照耀暗后没，
我已知晓世间法，故我不在忧时忧。"
对于无"这是我的或这是他人的"任何色、受、想、行、识被执取、执著、固着、执取、信受者，他无损失。这也曾说："'你欢喜吗，沙门？''得到什么，贤友？''那么，沙门，你忧愁吗？''失去什么，贤友？''那么，沙门，你不欢喜也不忧愁吗？''是的，贤友。'"


‘‘Cirassaṃ vata passāma, brāhmaṇaṃ parinibbutaṃ;

Anandiṃ anīghaṃ bhikkhuṃ, tiṇṇaṃ loke visattika’’nti.

Sa ve loke na jīyati. Tenāha bhagavā –

‘‘Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve loke na jīyatī’’ti.

186.

Yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ;

Mamattaṃ so asaṃvindaṃ, natthi meti na socati.

Yassanatthi idaṃ meti, paresaṃ vāpi kiñcananti. Yassāti arahato khīṇāsavassa. Yassa ‘‘mayhaṃ vā idaṃ paresaṃ vā ida’’nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Vuttañhetaṃ bhagavatā – ‘‘nāyaṃ, bhikkhave, kāyo tumhākaṃ, napi aññesaṃ. Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedanīyaṃ daṭṭhabbaṃ. Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasikaroti – ‘iti imasmiṃ sati idaṃ hoti imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati, yadidaṃ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāyatveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Vuttampi hetaṃ bhagavatā –

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca [uhacca (ka.) su. ni. 1125], evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Vuttampi hetaṃ bhagavatā – ‘‘yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā… saññā… saṅkhārā… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā ḍaheyya [daheyya (sī. ka.) saṃ. ni. 

(接前文)
"真是很久才看到，婆罗门已般涅槃，
比丘无喜无恼，已渡世间执著。"
他实不在世间衰损。世尊因此说道：
"对一切名色，谁无我所执，
对非有不忧，他实不在世间衰损。"
186\
"谁无'这是我的'，或他人的任何执著，
他不得我所性，'无我所'而不忧。"
谁无'这是我的'，或他人的任何执著：谁指阿罗汉、漏尽者。对谁而言"这是我的或这是他人的"任何色、受、想、行、识被执取、执著、固着、执取、信受不存在、不有、不存在、不可得，已断除、根除、止息、平息、不能再生起、被智火烧尽。如是谁无'这是我的'，或他人的任何执著。
这也为世尊所说："诸比丘，此身不是你们的，也不是他人的。诸比丘，这是旧业，是被造作、被思虑、可感受的，应如是见。在此，诸比丘，有闻圣弟子如理作意缘起：'此有故彼有，此生故彼生，此无故彼无，此灭故彼灭，即：以无明为缘有行，以行为缘有识......如是此纯大苦蕴的集起。以无明无余离贪灭故行灭......如是此纯大苦蕴的灭。'"如是谁无'这是我的'，或他人的任何执著。
这也为世尊所说：
"虚空王，常念观世间，
拔除我见，如是度死亡，
如是观察世间者，死王不见。"
如是谁无'这是我的'，或他人的任何执著。
这也为世尊所说："诸比丘，不是你们的，应舍弃它。舍弃它将为你们带来长久的利益和快乐。诸比丘，什么不是你们的？诸比丘，色不是你们的，应舍弃它。舍弃它将为你们带来长久的利益和快乐。受......想......行......识不是你们的，应舍弃它。舍弃它将为你们带来长久的利益和快乐。诸比丘，你们认为如何，若有人拿走或烧掉祇树园中的草木树枝树叶，[待续...]"

3.33] vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, yaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā… saññā… saṅkhārā… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Bhāsitampi hetaṃ –

‘‘Suddhadhammasamuppādaṃ, suddhasaṅkhārasantatiṃ;

Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.

‘‘Tiṇakaṭṭhasamaṃ lokaṃ, yadā paññāya passati;

Nāññaṃ patthayate kiñci, aññatra appaṭisandhiyā’’ti [paṭisandhiyāti (sī.)].

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Vajirā bhikkhunī māraṃ pāpimantaṃ etadavoca –

‘‘Kaṃ nu sattoti paccesi, māra diṭṭhigataṃ nu te;

Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati.

‘‘Yathā hi [yathāpi (bahūsu) saṃ. ni. 

(接前文) 或随意处置它，你们会认为'人们拿走我们的、烧掉我们的或随意处置我们的'吗？""不会，世尊。""为什么？""世尊，因为那不是我们的自我或自我所有。""同样地，诸比丘，不是你们的，应舍弃它。舍弃它将为你们带来长久的利益和快乐。诸比丘，什么不是你们的？诸比丘，色不是你们的，应舍弃它。舍弃它将为你们带来长久的利益和快乐。受......想......行......识不是你们的，应舍弃它。舍弃它将为你们带来长久的利益和快乐。"如是谁无'这是我的'，或他人的任何执著。这也曾说：
"村长，如实见到
纯法生起，纯行相续，
无有怖畏。
当以慧见世间
如同草木，
除了不再结生外，
不希求其他任何。"
如是谁无'这是我的'，或他人的任何执著。比丘尼瓦吉罗对恶魔魔罗说：
"魔罗，你执著'众生'是什么，
这是你的邪见，
这只是纯粹行的堆积，
此处找不到众生。
正如[待续...]";

1.171] aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti sattoti sammuti [sammati (syā.)].

‘‘Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;

Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī’’ti.

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Vuttaṃñhetaṃ bhagavatā

‘‘Evameva kho, bhikkhave, bhikkhu rūpaṃ samannesati yāvatā rūpassa gati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ samannesati yāvatā viññāṇassa gati. Tassa rūpaṃ samannesato yāvatā rūpassa gati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ samannesato yāvatā viññāṇassa gati , yampissa taṃ hoti ‘aha’nti vā ‘mama’nti vā, ‘asmī’ti vā, tampi tassa na hotī’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Āyasmā, ānando, bhagavantaṃ etadavoca – ‘‘‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccati. Kiñcānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā, cakkhuviññāṇaṃ suññaṃ, cakkhusamphasso suñño, yadidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ… sotaṃ suññaṃ… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño… phoṭṭhabbā suññā… mano suñño… dhammā suññā… manoviññāṇaṃ suññaṃ… manosamphasso suñño, yadidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Mamattaṃ so asaṃvindanti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamattaṃ avindanto asaṃvindanto anadhigacchanto appaṭilabhantoti – mamattaṃ so asaṃvindaṃ.

Natthi meti na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. ‘‘Cakkhu me vipariṇata’’nti na socati, ‘‘sotaṃ me…pe… sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – natthi meti na socati.

Tenāha bhagavā –

‘‘Yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ;

Mamattaṃ so asaṃvindaṃ, natthi meti na socatī’’ti.



(接前文)
"正如组合诸部分，有声音称为'车'，
如是诸蕴存在时，有'众生'之世俗。
只是苦的生起，苦的住和灭，
除苦外无生起，除苦外无灭尽。"
如是谁无'这是我的'，或他人的任何执著。这也为世尊所说：
"同样地，诸比丘，比丘观察色直到色的边际，观察受......想......行......识直到识的边际。当他观察色直到色的边际，观察受......想......行......识直到识的边际时，凡是他的'我'或'我的'或'我是'，那也不存在。"如是谁无'这是我的'，或他人的任何执著。
尊者阿难对世尊说："世尊，所说'空世间，空世间'，世尊，以何义而说空世间？""阿难，因为空无我或我所，所以说空世间。阿难，什么是空无我或我所？阿难，眼空无我或我所，色空，眼识空，眼触空，缘眼触所生的受，或乐或苦或不苦不乐，那也空......耳空......声空......鼻空......香空......舌空......味空......身空......触空......意空......法空......意识空......意触空，缘意触所生的受，或乐或苦或不苦不乐，那也空无我或我所。阿难，因为空无我或我所，所以说空世间。"如是谁无'这是我的'，或他人的任何执著。
他不得我所性：我所性有两种——渴爱我所和见我所......这是渴爱我所......这是见我所。舍弃渴爱我所，弃绝见我所后，不得、不获得、不证得、不得到我所性。
'无我所'而不忧：他不因已变异的事物而忧愁，不因正在变异的事物而忧愁。"我的眼已变异"而不忧愁，"我的耳......我的血亲已变异"而不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱。
世尊因此说道：
"谁无'这是我的'，或他人的任何执著，
他不得我所性，'无我所'而不忧。"

187.

Aniṭṭhurīananugiddho, anejo sabbadhī samo;

Tamānisaṃsaṃ pabrūmi, pucchito avikampinaṃ.

Aniṭṭhurī ananugiddho anejo sabbadhī samoti. Katamaṃ niṭṭhuriyaṃ? Idhekacco niṭṭhuriyo hoti, paralābhasakkāragarukāramānanavandanapūjanāsu issati usūyati [ussuyyati (syā.), ussūyati (ka.)] issaṃ bandhati. Yaṃ evarūpaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – idaṃ vuccati niṭṭhuriyaṃ. Yassetaṃ niṭṭhuriyaṃ pahīnaṃ samucchinnaṃ…pe… ñāṇagginā daḍḍhaṃ, so vuccati aniṭṭhurīti. Ananugiddhoti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno…pe… ñāṇagginā daḍḍho, so vuccati ananugiddho. So rūpe agiddho sadde…pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – aniṭṭhurī ananugiddho.

Anejo sabbadhī samoti. Ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā samucchinnā…pe… 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 – anejo. Sabbadhī samoti sabbaṃ vuccati dvādasāyatanāni. Cakkhu ceva rūpā ca…pe… mano ceva dhammā ca. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, so vuccati sabbadhi samo. So sabbattha tādi sabbattha majjhatto sabbattha upekkhakoti – anejo sabbadhī samo.

Tamānisaṃsaṃpabrūmi, pucchito avikampinanti. Avikampinaṃ puggalaṃ puṭṭho pucchito yācito ajjhesito pasādito ime cattāro ānisaṃse pabrūmi. Yo so aniṭṭhurī ananugiddho anejo sabbadhi samoti brūmi ācikkhāmi…pe… pakāsemīti – tamānisaṃsaṃ pabrūmi pucchito avikampinaṃ.

Tenāha bhagavā –

‘‘Aniṭṭhurī ananugiddho, anejo sabbadhī samo;

Tamānisaṃsaṃ pabrūmi, pucchito avikampina’’nti.



187\
"无嫉且无贪，无动一切平等，
被问及不动者，我说此功德。"
无嫉且无贪，无动一切平等：何为嫉妒？此处某人嫉妒，对他人的利养、恭敬、尊重、尊敬、礼拜、供养生起嫉妒、妒忌、结嫉。这种嫉妒、嫉妒行为、嫉妒性、妒忌、妒忌性、妒忌状态——这称为嫉妒。对于已断除、根除......被智火烧尽此嫉妒者，他称为无嫉。无贪指贪称为渴爱。即贪、贪著......贪婪、贪欲、不善根。对于已断除、根除......被智火烧尽此贪者，他称为无贪。他对色无贪......对所见闻觉知的诸法无贪、无执、无迷、无执取，离贪、离去贪、舍贪、吐贪、解脱贪、断贪、弃绝贪，离欲、离去欲、舍欲、吐欲、解脱欲、断欲、弃绝欲，无饥渴、寂灭、清凉，以成为梵的自我而住。
无动一切平等：动称为渴爱。即贪、贪著......贪婪、贪欲、不善根。对于已断除、根除......被智火烧尽此动渴爱者，他称为无动。因动已断故无动。他于得不动，于失不动，于誉不动，于毁不动，于称赞不动，于诽谤不动，于乐不动，于苦不动，不动摇、不震动、不战栗、不颤动。一切平等：一切指十二处。眼和色......意和法。当对内外诸处的欲贪已断、根除、如断多罗树般、成为无有、未来不生法时，他称为一切平等。他处处平等、处处中立、处处舍心。
被问及不动者，我说此功德：被问、询问、请求、邀请、劝请不动之人的这四种功德，我说明。他是无嫉且无贪，无动一切平等，我说、告知......宣说。
世尊因此说道：
"无嫉且无贪，无动一切平等，
被问及不动者，我说此功德。";

188.

Anejassavijānato, natthi kāci nisaṅkhati[nisaṅkhiti (bahūsu)];

Virato so viyārabbhā,[viyārambhā (bahūsu)]khemaṃ passati sabbadhi.

Anejassa vijānatoti. Ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā samucchinnā…pe… 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 – anejassa. Vijānatoti jānato ājānato vijānato paṭivijānato paṭivijjhato. ‘‘Sabbe saṅkhārā aniccā’’ti jānato ājānato vijānato paṭivijānato paṭivijjhato, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti jānato ājānato vijānato paṭivijānato paṭivijjhatoti – anejassa vijānato.

Natthi kāci nisaṅkhatīti. Nisaṅkhatiyo vuccanti puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatā nisaṅkhatiyo natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – natthi kāci nisaṅkhati.

Virato so viyārabbhāti. Viyārabbho vuccati puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatā ārabbhā viyārabbhā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – virato so viyārabbhā.

Khemaṃpassati sabbadhīti. Bhayakaro rāgo bhayakaro doso bhayakaro moho…pe… bhayakarā kilesā. Bhayakarassa rāgassa pahīnattā…pe… bhayakarānaṃ kilesānaṃ pahīnattā sabbattha khemaṃ passati sabbattha abhayaṃ passati sabbattha anītikaṃ passati sabbattha anupaddavaṃ passati sabbattha anupasaggaṃ passati sabbattha anupasaṭṭhattaṃ [passaddhaṃ (syā.)] passatīti – khemaṃ passati sabbadhi.

Tenāha bhagavā –

‘‘Anejassa vijānato, natthi kāci nisaṅkhati;

Virato so viyārabbhā, khemaṃ passati sabbadhī’’ti.



188\
"无动且了知者，无有任何造作，
他离诸努力，处处见安稳。"
无动且了知者：动称为渴爱。即贪、贪著......贪婪、贪欲、不善根。对于已断除、根除......被智火烧尽此动渴爱者，他称为无动。因动已断故无动。他于得不动，于失不动，于誉不动，于毁不动，于称赞不动，于诽谤不动，于乐不动，于苦不动，不动摇、不震动、不战栗、不颤动。了知者指知道、了解、识知、通达、洞察。知道、了解、识知、通达、洞察"一切行无常"，......知道、了解、识知、通达、洞察"一切行是苦"，......知道、了解、识知、通达、洞察"凡是生法皆是灭法"。
无有任何造作：造作指福行、非福行、不动行。当福行、非福行、不动行已断、根除、如断多罗树般、成为无有、未来不生法时，如是造作不存在、不有、不存在、不可得，已断除、根除、止息、平息、不能再生起、被智火烧尽。
他离诸努力：努力指福行、非福行、不动行。当福行、非福行、不动行已断、根除、如断多罗树般、成为无有、未来不生法时，如是他远离努力、离开、远离、出离、解脱、离系、解除，以无限制的心而住。
处处见安稳：贪是怖畏制造者，嗔是怖畏制造者，痴是怖畏制造者......烦恼是怖畏制造者。因怖畏制造者的贪已断......因怖畏制造者的诸烦恼已断，处处见安稳，处处见无怖，处处见无灾，处处见无难，处处见无害，处处见无压迫。
世尊因此说道：
"无动且了知者，无有任何造作，
他离诸努力，处处见安稳。"

189.

Na samesu na omesu, na ussesu vadate muni;

Santo so vītamaccharo,[vītamacchero (sī.)]nādeti na nirassati. [iti bhagavā]

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

Santo so vītamaccharoti. Santoti rāgassa santattā samitattā santo, dosassa…pe… mohassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. So vītamaccharoti. Pañca macchariyāni āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ…pe… ñāṇagginā daḍḍhaṃ, so vuccati vītamaccharo vigatamaccharo cattamaccharo vantamaccharo muttamaccharo pahīnamaccharo paṭinissaṭṭhamaccharoti – santo so vītamaccharo.

Nādetina nirassati, iti bhagavāti. Nādetīti rūpaṃ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisatīti – nādeti. Na nirassatīti rūpaṃ na pajahati na vinodeti na byantiṃ karoti na anabhāvaṃ gameti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ … paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ na pajahati na vinodeti na byantiṃ karoti na anabhāvaṃ gameti. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti.


189\
"牟尼不说平等、低劣、高上，
寂静离悭吝者，不取不舍。[世尊说]"
牟尼不说平等、低劣、高上：牟尼指智慧称为牟那......超越缠缚之网者是牟尼。他不说、不谈、不言、不表示、不表达"我更胜"或"我平等"或"我更劣"。
寂静离悭吝者：寂静指因贪已寂静、平息故寂静，因嗔......因痴......因一切不善行已寂静、平息、止息、熄灭、寂灭、离去、平息故寂静、安静、止息、寂灭、平息。离悭吝指五种悭吝：住处悭吝......执著称为悭吝。对于已断除、根除......被智火烧尽此悭吝者，他称为离悭吝、离去悭吝、舍悭吝、吐悭吝、解脱悭吝、断悭吝、弃绝悭吝。
不取不舍，世尊说：不取指不取著、不执取、不执著、不取着、不固着于色，......受......想......行......识......趣处......生起......结生......有......轮回......轮转。不舍指不舍弃、不除去、不消除、不使成为无有色，......受......想......行......识......趣处......生起......结生......有......轮回......轮转。世尊是尊敬语......证得的名称即是世尊。


Tenāha bhagavā –

‘‘Na samesu na omesu, na ussesu vadate muni;

Santo so vītamaccharo, nādeti na nirassati’’. [iti bhagavā]

Attadaṇḍasuttaniddeso pannarasamo.

世尊因此说道：
"牟尼不说平等、低劣、高上，
寂静离悭吝者，不取不舍。[世尊说]"
自杖经义释第十五终。




