16. Sāriputtasuttaniddeso

Atha sāriputtasuttaniddesaṃ vakkhati –



16. 舍利弗经义释
现在开始解说舍利弗经义释 -

190.

Name diṭṭho ito pubbe, [iccāyasmā sāriputto]

Na suto uda kassaci;

Evaṃ vagguvado satthā, tusitā gaṇimāgato.

Na me diṭṭho ito pubbeti. Ito pubbe me mayā na diṭṭhapubbo so bhagavā iminā cakkhunā iminā attabhāvena. Yadā bhagavā tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃvuttho [vassaṃvuṭṭho (syā.)] devagaṇaparivuto majjhe maṇimayena sopāṇena saṅkassanagaraṃ otiṇṇo imaṃ dassanaṃ pubbe na diṭṭhoti – na me diṭṭho ito pubbe.

Iccāyasmā sāriputtoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissavacanametaṃ – āyasmāti. Sāriputtoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā sāriputto.

Na suto uda kassacīti. Nāti paṭikkhepo. Udāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – udāti. Kassacīti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti – na suto uda kassaci.

Evaṃvagguvado satthāti. Evaṃ vagguvado madhuravado pemanīyavado hadayaṅgamavado karavīkarutamañjughoso [karavikarudamañjussaro (syā.)]. Aṭṭhaṅgasamannāgato kho pana tassa bhagavato mukhato ghoso niccharati – visaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādi ca. Yathā parisaṃ kho pana so bhagavā sarena viññāpeti, na assa bahiddhā parisāya ghoso niccharati, brahmassaro kho pana so bhagavā karavīkabhāṇīti – evaṃ vagguvado.

Satthāti satthā bhagavā satthavāho. Yathā satthavāho satte kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ tāreti, byādhikantāraṃ…pe… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti rāgakantāraṃ tāreti dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ… mohagahanaṃ… mānagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nittāreti patāreti khemantaṃ amataṃ nibbānaṃ sampāpetīti . Evampi bhagavā satthavāho.

Atha vā bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhetā pasādetāti. Evampi bhagavā satthavāho.

Atha vā bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatāti. Evampi bhagavā satthavāhoti – evaṃ vagguvado satthā.

Tusitā gaṇimāgatoti. Bhagavā tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkantoti. Evampi tusitā gaṇimāgato.


190.
从前未曾见此人，[尊者舍利弗如是说]
未曾听闻他人讲；
如此善言说导师，从兜率天众而来。
"从前未曾见此人"意为：在此之前，以此眼睛，以此身体，我未曾见过彼世尊。当世尊在三十三天的圆生树下的黄色石座上度过雨季，天众围绕，从中间的宝石阶梯下降到僧伽尸城(现今北印度北方邦法鲁卡巴德附近)，这样的景象我以前未曾见过。这就是"从前未曾见此人"的含义。
"尊者舍利弗如是说"中，"如是"是词的连接、词的组合、词的圆满、音韵的和谐、词句的流畅、语序的完整。"尊者"是亲切的称呼，恭敬的称呼，表示尊重和敬意的称呼。"舍利弗"是那位长老的名字、称谓、概念、表述、名称、命名、命名法、语词、表达。
"未曾听闻他人讲"中，"未"是否定。"闻"是词的连接、词的组合、词的圆满、音韵的和谐、词句的流畅、语序的完整。"他人"指刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人或人类。
"如此善言说导师"中，"如此善言说"即说话悦耳、说话可爱、说话入心、声如迦陵频伽鸟的美妙。那位世尊的口中发出的声音具有八种特质：清晰、易懂、优美、悦耳、连贯、不散乱、深邃、回响。而且世尊以其声音使众会明了，声音不散出会外，世尊具有梵音，声如迦陵频伽鸟。这就是"如此善言说"的含义。
"导师"即是导师世尊、商队领袖。如同商队领袖引导众人越过荒野、越过盗贼出没的荒野、越过猛兽出没的荒野、越过饥馑的荒野、越过无水的荒野，引导他们度过、超越、渡过，到达安全之地。同样，世尊作为导师引导众生越过荒野：越过生的荒野、老的荒野、病的荒野[等]、死的荒野、忧愁悲叹苦恼忧恼的荒野，越过贪的荒野、嗔的荒野、痴的荒野、慢的荒野、见的荒野、烦恼的荒野、恶行的荒野，越过贪的密林、嗔的密林、痴的密林、慢的密林、见的密林、烦恼的密林、恶行的密林，引导他们度过、超越、渡过，到达安全处、不死、涅槃。这样，世尊是导师。
或者说，世尊是引导者、教导者、指引者、宣说者、使人理解者、观察者、使人净信者。这样也是世尊是导师。
或者说，世尊是未生起之道的创造者，未产生之道的产生者，未宣说之道的宣说者，知道者、通晓道者、善巧于道者，而现在诸弟子随道而行，后来具足。这样也是世尊是导师。
"从兜率天众而来"意为：世尊正念正知地从兜率天身下降，入于母胎。这就是"从兜率天众而来"的含义。


Atha vā devā vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā pamuditā pītisomanassajātā devalokato gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. Atha vā arahanto vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā paripuṇṇasaṅkappā arahantānaṃ gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. Gaṇīti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇamanusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa [gaṇossa (sī.)] sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunigaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī , rājagaṇassa gaṇī, khattiyagaṇassa… brāhmaṇagaṇassa… vessagaṇassa… suddagaṇassa… devagaṇassa… brahmagaṇassa gaṇī, saṅghī gaṇī gaṇācariyo. Āgatoti upagato samupagato samupapanno [sampatto (syā. ka.)] saṅkassanagaranti – tusitā gaṇimāgato.

Tenāha thero sāriputto –

‘‘Na me diṭṭho ito pubbe, [iccāyasmā sāriputto]

Na suto uda kassaci;

Evaṃ vagguvado satthā, tusitā gaṇimāgato’’ti.

191.

Sadevakassa lokassa, yathā dissati cakkhumā;

Sabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā.

Sadevakassalokassāti sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāyāti – sadevakassa lokassa.

Yathā dissati cakkhumāti yathā bhagavantaṃ tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ nisinnaṃ dhammaṃ desentaṃ devatā passanti tathā manussā passanti . Yathā manussā passanti tathā devatā passanti. Yathā devānaṃ dissati tathā manussānaṃ dissati. Yathā manussānaṃ dissati tathā devānaṃ dissatīti. Evampi yathā dissati cakkhumā. Yathā vā paneke bhonto samaṇabrāhmaṇā adantā dantavaṇṇena dissanti, asantā santavaṇṇena dissanti, anupasantā upasantavaṇṇena dissanti, anibbutā nibbutavaṇṇena dissanti.

‘‘Patirūpako mattikākuṇḍalova, lohaḍḍhamāsova [lohamāsova (syā.)] suvaṇṇachanno;

Caranti loke parivārachannā, anto asuddhā bahi sobhamānā’’ti [ayaṃ gāthā saṃ. ni. 

或者说，"兜率"指兜率天的天众。他们欢喜、满意、愉悦、欣悦、生起喜乐，从天界而来到众的导师处。这样也是"从兜率天众而来"的含义。或者说，"兜率"指阿罗汉。他们欢喜、满意、愉悦、意愿圆满，来到阿罗汉众的导师处。这样也是"从兜率天众而来"的含义。
"众的导师"即是众的导师世尊。因为是众的老师故为众的导师，因为是众的导师故为众的导师，因为护持众故为众的导师，因为教诫众故为众的导师，因为教导众故为众的导师，因为无畏地走近众故为众的导师，因为众愿意倾听、专心、建立智慧故为众的导师，因为使众离开不善而安立于善故为众的导师，是比丘众的导师，比丘尼众的导师，优婆塞众的导师，优婆夷众的导师，王众的导师，刹帝利众的导师、婆罗门众的导师、吠舍众的导师、首陀罗众的导师、天众的导师、梵众的导师，有众的、众的导师、众的老师。"而来"即是来到、抵达、达到僧伽尸城。这就是"从兜率天众而来"的含义。
因此长老舍利弗说：
"从前未曾见此人，[尊者舍利弗如是说]
未曾听闻他人讲；
如此善言说导师，从兜率天众而来。"
191.
对带有诸天的世间，如是现见具眼者；
驱散一切黑暗已，唯一证得最胜乐。
"带有诸天的世间"即带有诸天、魔罗、梵天的世间，带有沙门婆罗门的人天众。
"如是现见具眼者"意为：如同诸天见到世尊坐在三十三天的圆生树下的黄色石座上说法，人们也如是见到。如同人们所见，诸天也如是见到。如同对诸天显现，对人们也如是显现。如同对人们显现，对诸天也如是显现。这就是"如是现见具眼者"的一层含义。或者说，有些沙门婆罗门虽未调伏却现出调伏相，虽不寂静却现出寂静相，虽未寂止却现出寂止相，虽未涅槃却现出涅槃相。
"如陶制耳环般，如铜半铜钱般镀金；
他们在世间行走被眷属覆盖，内不清净外貌庄严。"

1.122 dissati].

Na bhagavā evaṃ dissati. Bhagavā bhūtena tacchena tathena yāthāvena aviparītena sabhāvena danto dantavaṇṇena dissati, santo santavaṇṇena dissati, upasanto upasantavaṇṇena dissati, nibbuto nibbutavaṇṇena dissati, akappitairiyāpathā ca buddhā bhagavanto paṇidhisampannāti. Evampi yathā dissati cakkhumā.

Atha vā bhagavā visuddhasaddo gatakittisaddasiloko [bhaṭakittisaddasiloko (syā.)] nāgabhavane ca supaṇṇabhavane ca yakkhabhavane ca asurabhavane ca gandhabbabhavane ca mahārājabhavane ca indabhavane ca brahmabhavane ca devabhavane ca ediso ca tādiso ca tato ca bhiyyoti. Evampi yathā dissati cakkhumā.

Atha vā bhagavā dasahi balehi samannāgato, catūhi vesārajjehi, catūhi paṭisambhidāhi, chahi abhiññāhi, chahi buddhadhammehi, tejena ca balena ca guṇena ca vīriyena ca paññāya ca dissati ñāyati paññāyati.

‘‘Dūre santo pakāsenti, himavantova pabbato;

Asantettha na dissanti, rattiṃ khittā [rattikhittā (sī.) dha. pa. 304] yathā sarā’’ti.

Evampi yathā dissati cakkhumā.

Cakkhumāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā.

Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā? Maṃsacakkhumhi 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. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ suddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ . Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadāpi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato hoti ; kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti. Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo 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 pākatikamaṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā.


不过世尊不像这样显现。世尊以真实、如实、如此、如其本然、不颠倒、自性而显现，调伏者以调伏相显现，寂静者以寂静相显现，寂止者以寂止相显现，涅槃者以涅槃相显现，诸佛世尊的威仪是自然的，具足愿望。这也是"如是现见具眼者"的含义。
或者说，世尊清净的声誉、美名广传于龙的住处、金翅鸟的住处、夜叉的住处、阿修罗的住处、乾闼婆的住处、大王的住处、帝释的住处、梵天的住处、天的住处，如是这般，乃至更多。这也是"如是现见具眼者"的含义。
或者说，世尊具足十力、四无畏、四无碍解、六神通、六佛法，以威力、力量、功德、精进、智慧而显现、知晓、了知。
"远处的圣者如雪山般显现；
不圣者在此不可见，如夜射之箭。"
这也是"如是现见具眼者"的含义。
"具眼者"即世尊以五种眼具眼：以肉眼具眼，以天眼具眼，以慧眼具眼，以佛眼具眼，以普眼具眼。
世尊如何以肉眼具眼？世尊的肉眼具有五种颜色：蓝色、黄色、红色、黑色和白色。世尊有眼睫毛。眼睫毛所在处呈现深蓝色，美丽悦目，如胡麻花。其外围呈现鲜黄色，如黄金色，美丽悦目，如卡尼卡拉花。世尊的两眼角呈现鲜红色，美丽悦目，如因陀罗虫。中间呈现纯黑色，柔和清净，美丽悦目，如黑宝石。其外围呈现纯白色，洁白明亮，美丽悦目，如晨星。世尊以这天生的肉眼，由前世善行业所生，能见周围一由旬，无论昼夜。即使在具备四种条件的黑暗中：太阳已落、是黑月的布萨日、密林深重、大黑云升起，在这样的四种条件具备的黑暗中，也能见周围一由旬。没有墙壁、门扇、围墙、山岳、灌木、藤蔓能阻碍看见色法。如果在一罐芝麻中做记号放入一粒芝麻，也能取出那粒芝麻。世尊的天生肉眼如此清净。这就是世尊如何以肉眼具眼。


Kathaṃ bhagavā dibbena cakkhunāpi cakkhumā? 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 [vīsatimpi (sī.)] lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuṃ passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi lokadhātuṃ passeyya, yāvatakaṃ pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi cakkhumā.

Kathaṃ bhagavā paññācakkhunāpi cakkhumā? 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 paññapetā nijjhāpetā 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 upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ [atthi dhammaṃ jānitabbaṃ (ka.) mahāni. 156] 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 antobuddhañāṇe parivattati.


世尊如何以天眼具眼？世尊以清净超越人的天眼，见到众生死亡与再生，见到低贱的与高贵的，美丽的与丑陋的，善趣的与恶趣的；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、恶道、堕处、地狱；或者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。"如是以清净超越人的天眼，见到众生死亡与再生，见到低贱的与高贵的，美丽的与丑陋的，善趣的与恶趣的；了知众生随业而去。世尊若愿意可见一个世界，可见二个世界，可见三个世界，可见四个世界，可见五个世界，可见十个世界，可见二十个世界，可见三十个世界，可见四十个世界，可见五十个世界，可见百个世界，可见小千世界，可见中千世界，可见三千世界，可见大千世界，只要愿意可见多少就见多少。世尊的天眼如此清净。这就是世尊如何以天眼具眼。
世尊如何以慧眼具眼？世尊是大慧者、广慧者、喜慧者、速慧者、利慧者、抉择慧者、善于分别慧者、已得通达智者、已得无碍解者、得四无畏者、持十力者、人牛王、人狮子、人龙象、人骏马、人牛王、无量智者、无量威力者、无量名声者、富有者、大富者、有财者、引导者、教导者、令解者、使知者、使思考者、使观察者、使净信者。确实，世尊是未生起之道的创造者，未产生之道的产生者，未宣说之道的宣说者，知道者、通晓道者、善巧于道者，而现在诸弟子随道而行，后来具足。
确实，世尊知所应知，见所应见，成为眼、成为智、成为法、成为梵、说者、演说者、义理导引者、不死给予者、法主、如来。对世尊来说没有不知、不见、不了解、不证得、不触及于慧的。关于过去、未来、现在的一切法，以一切行相都呈现于佛世尊的智门中。任何应了知的，无论是自利、他利、两利，现法利益、来世利益，显浅义、深奥义、隐蔽义、遮蔽义、引导义、已导义、无过义、无烦恼义、清净义、第一义，一切都转于佛智之中。


Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ. Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti. Sabbaṃ vacīkammaṃ… sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. 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; evamevaṃ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino . Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ; neyyaṃ atikkamitvā ñāṇaṃ na pavattati, 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.

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. 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 pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitāva te pañhā bhagavatā honti niddiṭṭhakāraṇā upakkhittakā ca. Te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati , yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā.


对佛世尊而言，关于过去的智无障碍，关于未来的智无障碍，关于现在的智无障碍。佛世尊的一切身业随智而转，一切语业......一切意业随智而转。智与所知相等：有多少所知就有多少智，有多少智就有多少所知；智以所知为边际，所知以智为边际；智不超越所知而运转，超越智就没有所知之道；这些法互为边际而住。就像两个完全吻合的盒盖，下盖不超过上盖，上盖不超过下盖，互为边际而住。同样，佛世尊的所知与智互为边际而住。智与所知相等：有多少所知就有多少智，有多少智就有多少所知；智以所知为边际，所知以智为边际；智不超越所知而运转，超越智就没有所知之道；这些法互为边际而住。
佛世尊的智运转于一切法中。一切法对佛世尊而言都与作意、意愿、注意、心生相关联。佛世尊的智运转于一切众生中。世尊了知一切众生的意向、潜在倾向、习性、信解，了知少垢者、多垢者、利根者、钝根者、善相者、恶相者、易受教者、难受教者、有能者无能者等众生。带有诸天、魔罗、梵天的世间，带有沙门婆罗门的人天众，都转于佛智之中。
就像所有鱼类和龟类，乃至大鱼，都在大海中游动。同样，带有诸天、魔罗、梵天的世间，带有沙门婆罗门的人天众，都转于佛智之中。就像所有鸟类，乃至金翅鸟，都在空中飞翔。同样，即便是像舍利弗这样具有智慧的人，也只是在佛智的范围内活动。佛智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、善于论难、如毛发般敏锐，似乎能以智慧粉碎见解，他们准备问题后来到如来面前询问隐秘、遮蔽的事。这些问题都被世尊解说、解答，说明原因，并被接受。他们都归服于世尊。因此世尊在智慧方面最为卓越。这就是世尊如何以慧眼具眼。


Kathaṃ bhagavā buddhacakkhunāpi cakkhumā? Bhagavā buddhacakkhunā lokaṃ volokento [olokento (sī.)] addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni 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 udakaṃ accuggamma tiṭṭhanti anupalittāni udakena; evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino 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 dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca attano; ñāṇacaritassa bhagavā puggalassa vipassanānimittaṃ ācikkhati aniccākāraṃ dukkhākāraṃ anattākāraṃ.

‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta’’nti.

Evaṃ bhagavā buddhacakkhunāpi cakkhumā.

Kathaṃ bhagavā samantacakkhunāpi cakkhumā? 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 cakkhumāti – yathā dissati cakkhumā.

Sabbaṃtamaṃ vinodetvāti sabbaṃ rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nuditvā panuditvā jahitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – sabbaṃ tamaṃ vinodetvā.

Ekova ratimajjhagāti. Ekoti bhagavā pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.


世尊如何以佛眼具眼？世尊以佛眼观察世间，见到众生有少垢者、多垢者、利根者、钝根者、善相者、恶相者、易受教者、难受教者，有些住于见后世过失与怖畏者，有些不住于见后世过失与怖畏者。就像在青莲池、红莲池、白莲池中，有些青莲、红莲、白莲生于水中、长于水中、不出水面、沉在水下滋养，有些青莲、红莲、白莲生于水中、长于水中、与水面齐平而住，有些青莲、红莲、白莲生于水中、长于水中、超出水面而住、不为水所染。同样，世尊以佛眼观察世间，见到众生有少垢者、多垢者、利根者、钝根者、善相者、恶相者、易受教者、难受教者，有些住于见后世过失与怖畏者，有些不住于见后世过失与怖畏者。世尊知道："这个人是贪行者，这个人是嗔行者，这个人是痴行者，这个人是寻行者，这个人是信行者，这个人是智行者。"对贪行者，世尊说不净观；对嗔行者，世尊教导慈心修习；对痴行者，世尊令其住于诵习、询问、适时闻法、适时法谈、亲近善知识；对寻行者，世尊教导安般念；对信行者，世尊教导能生信心的对象：佛的正觉、法的善法性、僧的善行道以及自己的戒行；对智行者，世尊教导观察的对象：无常相、苦相、无我相。
"如立于山顶石上者，能见周围众人群；
同样，智者登上法所成高阁，普眼者，
无忧者观察陷于忧愁，为生老所征服的众生。"
这就是世尊如何以佛眼具眼。
世尊如何以普眼具眼？普眼即是一切知智。世尊具足、完全具


Kathaṃ bhagavā pabbajjāsaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena [bhaddena (syā.)] yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ vilapantānaṃ ñātisaṅghaṃ pahāya sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti – evaṃ bhagavā pabbajjāsaṅkhātena eko.

Kathaṃ bhagavā adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko carati, 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 – evaṃ bhagavā adutiyaṭṭhena eko.

Kathaṃ bhagavā taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto najjā nerañjarāya tīre bodhirukkhamūle mahāpadhānaṃ padahanto māraṃ sasenaṃ kaṇhaṃ namuciṃ pamattabandhuṃ vidhamitvā taṇhājāliniṃ visaritaṃ visattikaṃ pajahasi vinodesi byantiṃ akāsi anabhāvaṃ gamesi.

‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;

Itthabhāvaññathābhāvaṃ [itthaṃ bhāvaññathābhāvaṃ (ka.) itivu. 15, 105], saṃsāraṃ nātivattati.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

Evaṃ bhagavā taṇhāya pahānaṭṭhena eko.

Kathaṃ bhagavā ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko.

Kathaṃ bhagavā ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo.

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu [atariṃsu (syā.)] pubbe, tarissanti ye ca taranti ogha’’nti.

Evaṃ bhagavā ekāyanamaggaṃ gatoti eko.


世尊如何因出家而称为"独一"？世尊年轻时,黑发乌亮,正值壮年,生命的第一阶段,违背不愿意的父母,他们泪流满面、哭泣哀叹,舍弃亲族群,斩断一切家庭牵绊,斩断妻儿牵绊,斩断亲族牵绊,斩断朋友牵绊,斩断积蓄牵绊,剃除须发,披上袈裟衣,从在家出家成为无家者,进入无所有状态,独自行、住、动、转、护、持、活。这就是世尊因出家而称为"独一"。
世尊如何因无伴侣而称为"独一"？他如是出家后,独自亲近森林荒野偏僻的住处,寂静无喧嚣,远离人声,适合独处。他独自行走,独自前进,独自站立,独自坐下,独自躺卧,独自入村托钵,独自返回,独自静坐,独自经行,独自行、住、动、转、护、持、活。这就是世尊因无伴侣而称为"独一"。
世尊如何因断爱而称为"独一"？他如是独一无二,不放逸,热忱,舍己,住于尼连禅河(现今印度比哈尔邦菩提伽耶附近)岸边菩提树下,作大精进,降伏魔罗及其军队、黑暗者、死神、放逸之友,断除、驱散、灭尽、令不存在那遍布、执着的爱网。
"以爱为伴侣的人,长时轮回,
此有彼有的轮回,不能超越。
知道这过患,爱是苦的生因,
离爱无执取,比丘应正念游行。"
这就是世尊因断爱而称为"独一"。
世尊如何因完全离贪而称为"独一"？因为断除贪欲故称为完全离贪而独一,因为断除嗔恚故称为完全离嗔而独一,因为断除愚痴故称为完全离痴而独一,因为断除烦恼故称为完全离烦恼而独一。
世尊如何因行一乘道而称为"独一"？一乘道即是四念处、四正勤、四神足、五根、五力、七觉支、八圣道。
"见生尽的一乘道,怜悯利益而知道；
以此道古人度过,将度今人度暴流。"
这就是世尊因行一乘道而称为"独一"。;


Kathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tena bodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi, ‘‘avijjāpaccayā saṅkhārā’’ti bujjhi…pe… ‘‘jātipaccayā jarāmaraṇa’’nti bujjhi; ‘‘avijjānirodhā saṅkhāranirodho’’ti bujjhi…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi; ‘‘idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime āsavā’’ti bujjhi…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime dhammā pariññeyyā’’ti bujjhi… pahātabbāti… bhāvetabbāti… sacchikātabbāti bujjhi, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti bujjhi.

Atha vā yaṃ kiñci bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi sammābujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

Ratimajjhagāti. Ratinti nekkhammaratiṃ vivekaratiṃ upasamaratiṃ sambodhiratiṃ ajjhagā samajjhagā adhigacchi phassesi sacchākāsīti – ekova ratimajjhagā.

Tenāha thero sāriputto –

‘‘Sadevakassa lokassa, yathā dissati cakkhumā;

Sabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā’’ti.



世尊如何因独自证悟无上正等正觉而称为"独一"？觉悟即是在四道中的智、慧根、慧力、择法觉支、观察、观智、正见。世尊以此觉智觉悟："一切行无常"，觉悟"一切行是苦"，觉悟"一切法无我"，觉悟"无明缘行"⋯⋯觉悟"生缘老死"；觉悟"无明灭则行灭"⋯⋯觉悟"生灭则老死灭"；觉悟"这是苦"，觉悟"这是苦集"，觉悟"这是苦灭"，觉悟"这是趣向苦灭之道"；觉悟"这些是漏"⋯⋯觉悟"这是趣向漏灭之道"；觉悟"这些法应遍知"...应断除...应修习...应证悟；觉悟六触处的生起、灭没、味着、过患、出离，觉悟五取蕴的生起、灭没、味着、过患、出离，觉悟四大种的生起、灭没、味着、过患、出离；觉悟"凡是有生起性的一切都是灭法"。
或者说，凡是应觉悟、应随觉悟、应遍觉悟、应正觉悟、应证得、应触证、应作证的，他都以此觉智觉悟、随觉悟、遍觉悟、正觉悟、正等觉悟、证得、触证、作证。这就是世尊因独自证悟无上正等正觉而称为"独一"。
"证得乐"：乐即出离之乐、远离之乐、寂静之乐、正觉之乐，他证得、完全证得、获得、触证、作证。这就是"独自证得乐"。
因此长老舍利弗说：
"对带有诸天的世间，如是现见具眼者；
驱散一切黑暗已，独自证得最胜乐。"

192.

Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ;

Bahūnamidha baddhānaṃ, atthi pañhena āgamaṃ.

Taṃ buddhaṃ asitaṃ tādinti. Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi [patto (syā.)], balesu ca vasībhāvaṃ pāpuṇi. Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhattā buddho. Buddhoti netaṃ 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 buddhoti – taṃ buddhaṃ. Asitanti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca. Katamo taṇhānissayo? Yāva taṇhāsaṅkhātena sīmakataṃ odhikataṃ [pariyādikataṃ (syā.)] pariyantakataṃ pariggahitaṃ mamāyitaṃ – idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthuṃ hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati, yāvatā aṭṭhasataṃ taṇhāvicaritaṃ – ayaṃ taṇhānissayo.

Katamo diṭṭhinissayo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ‘‘ayāthāvakasmiṃ yāthāvaka’’nti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhinissayo.

Buddhassa bhagavato taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā bhagavā cakkhuṃ asito, sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ asito, 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 asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – taṃ buddhaṃ asitaṃ.

Tādinti bhagavā pañcahākārehi tādī – iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.


192\
"那位佛陀无所依，如如不动，不欺诈，为众人的领袖而来；
我为众多被束缚者，带着问题而来。"
"那位佛陀无所依，如如不动"中的"佛陀"：即是世尊，自觉者，无师者，对于前所未闻的诸法自己证悟诸谛，在其中获得一切知性，在诸力中获得自在。"佛陀"以何义为佛陀？因觉悟诸谛故是佛陀，因令众生觉悟故是佛陀，因一切知性故是佛陀，因一切见性故是佛陀，因无需他教故是佛陀，因具威力故是佛陀，因称为漏尽故是佛陀，因称为无随烦恼故是佛陀，因完全离贪故是佛陀，因完全离嗔故是佛陀，因完全离痴故是佛陀，因完全无烦恼故是佛陀，因行一乘道故是佛陀，因独自证悟无上正等正觉故是佛陀，因破除无觉悟而得觉悟故是佛陀。"佛陀"这名号不是母亲所作，不是父亲所作，不是兄弟所作，不是姐妹所作，不是朋友和亲信所作，不是亲族血亲所作，不是沙门婆罗门所作，不是诸天所作。这是诸佛世尊在菩提树下与一切知智的证得同时所作的解脱终极的施设，即是"佛陀"——那位佛陀。
"无所依"有二种依：爱依和见依。什么是爱依？凡是以爱而作界限、作边际、作终点、作范围、执取、我所——这是我的，那是我的，这么多是我的，到这程度是我的，我的色声香味触，被褥衣被，奴婢，羊群鸡猪，象马牛驴，田地房舍，金银，村镇王城，国土人民，库藏府库，乃至整个大地都以爱而执为我所，直至一百零八种爱行——这是爱依。
什么是见依？二十事有身见，十事邪见，十事边执见。任何这样的见、见趣、见稠林、见荒漠、见乱动、见动摇、见结、执取、执着、住著、妄取、邪道、邪性、外道处、颠倒执、违反执、倒错执、邪执、"于非真实谓真实"的执取，直至六十二种见——这是见依。
佛世尊的爱依已断，见依已舍；因爱依已断、见依已舍，世尊对眼无所依，对耳...鼻...舌...身...意无所依，对色...声...香...味...触...家族...群众...住处...利养...名声...称赞...乐...衣服...饮食...卧具...医药资具...欲界...色界...无色界...欲有...色有...无色有...想有...无想有...非想非非想有...一蕴有...四蕴有...五蕴有...过去...未来...现在...所见闻觉知的诸法无所依，不依止，不执着，不近取，不耽着，不住著，已出离，已解脱，已脱离，已离系，以无边际心而住——这就是"那位佛陀无所依"。
"如如不动"：世尊以五种情况如如不动——于可意不可意如如不动，因已舍故如如不动，因已度故如如不动，因已解脱故如如不动，因宣说彼故如如不动。;


Kathaṃ bhagavā iṭṭhāniṭṭhe tādī? Bhagavā lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṃsāyapi tādī nindāyapi tādī, sukhepi tādī, dukkhepi tādī; ekacce bāhaṃ gandhena limpeyyuṃ, ekacce bāhaṃ vāsiyā taccheyyuṃ, amukasmiṃ natthi rāgo , amukasmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno ugghātinigghātivītivatto anurodhavirodhaṃ samatikkanto. Evaṃ bhagavā iṭṭhāniṭṭhe tādī.

Kathaṃ bhagavā cattāvīti tādī? Bhagavatā [bhagavato (syā.)] rāgo catto vanto mutto pahīno paṭinissaṭṭho, doso…pe… 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 cattā vantā muttā pahīnā paṭinissaṭṭhā. Evaṃ bhagavā cattāvīti tādī.

Kathaṃ bhagavā tiṇṇāvīti tādī? Bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto. So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiyo pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ , pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ. So ukkhittapaḷigho [ukkhittapaligho (syā. ka.) mahāni. 6] saṃkiṇṇaparikkho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So nevācinati, nāpacinati; apacinitvā ṭhito neva pajahati, na upādiyati; pajahitvā ṭhito neva saṃsibbati, na usineti; visinetvā ṭhito neva vidhūpeti, na sandhūpeti; vidhūpetvā ṭhito, asekhena sīlakkhandhena samannāgatattā ṭhito, asekhena samādhikkhandhena samannāgatattā ṭhito, asekhena paññākkhandhena samannāgatattā ṭhito, asekhena vimuttikkhandhena samannāgatattā ṭhito, asekhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito, saccaṃ sampaṭipādiyitvā ṭhito, ejaṃ samatikkamitvā ṭhito, kilesaggiṃ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṃ samādāya ṭhito, muttapaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya pārisuddhiyā ṭhito, muditāya pārisuddhiyā ṭhito, upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, atammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santusitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, bhavapariyante ṭhito, saṃsārapariyante ṭhito, vaṭṭapariyante ṭhito, antime bhave ṭhito, antime samussaye ṭhito, antimadehadharo bhagavā.

‘‘Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi tassa punabbhavo’’ti.

Evaṃ bhagavā tiṇṇāvīti tādī.


世尊如何于可意不可意如如不动？世尊于得时如如不动，于失时如如不动，于名声时如如不动，于无名声时如如不动，于称赞时如如不动，于诽谤时如如不动，于乐时如如不动，于苦时如如不动；有些人可能会用香涂抹他的手臂，有些人可能会用斧头砍他的手臂，对这个没有贪爱，对那个没有嗔恨，已舍离顺逆，超越高下，已度过随顺与对立。这就是世尊于可意不可意如如不动。
世尊如何因已舍故如如不动？世尊的贪已舍、已吐、已解脱、已断、已离，嗔...痴...忿...恨...覆...恼...嫉...悭...诳...诈...慢...过慢...憍...放逸...一切烦恼...一切恶行...一切热恼...一切苦恼...一切热苦...一切不善行已舍、已吐、已解脱、已断、已离。这就是世尊因已舍故如如不动。
世尊如何因已度故如如不动？世尊已度欲暴流，已度有暴流，已度见暴流，已度无明暴流，已度、已超度、已度出、已超越、已度过一切轮回之道。他已住于梵行，已行道路，已到达目标，已到达方向，已到达边际，已护持梵行，已达最上见，已修习道，已断烦恼，已通达不动，已证得灭。他已遍知苦，已断集，已修道，已证灭，已证知应证知者，已遍知应遍知者，已断应断者，已修习应修习者，已证得应证得者。他已除障碍，已填壕沟，已拔起门柱，已无门闩，已成圣者，已落下旗帜，已卸重担，已解脱，已离五支，已具六支，一防护，四依止，已除个别真实，已完全寻求，无浊思惟，身行已寂静，心善解脱，慧善解脱，圆满，已住，最上士，最胜士，已得最胜证。他不积集，不消散，住于消散；不断，不取，住于断除；不缝合，不解开，住于解开；不熄灭，不燃烧，住于熄灭。因具足无学戒蕴而住，因具足无学定蕴而住，因具足无学慧蕴而住，因具足无学解脱蕴而住，因具足无学解脱知见蕴而住，安立真实而住，超越动摇而住，息灭烦恼火而住，不再轮转而住，执持所作而住，以解脱受用而住，以慈清净而住，以悲清净而住，以喜清净而住，以舍清净而住，以究竟清净而住，以无我所清净而住，因解脱而住，因满足而住，住于蕴边际，住于界边际，住于处边际，住于趣边际，住于生边际，住于结生边际，住于有边际，住于轮回边际，住于轮转边际，住于最后有，住于最后身，持最后身的世尊。
"这是他最后有，这是最后身；
生死轮回已尽，他再无后有。"
这就是世尊因已度故如如不动。


Kathaṃ bhagavā muttāvīti tādī? Bhagavato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā cittaṃ… mohā cittaṃ… kodhā… upanāhā… makkhā… paḷāsā… issāya… macchariyā… māyāya… sāṭheyyā… thambhā… sārambhā… mānā… atimānā… madā… pamādā… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ. Evaṃ bhagavā muttāvīti tādī.

Kathaṃ bhagavā taṃniddesā tādī? Bhagavā sīle sati sīlavāti taṃniddesā tādī, saddhāya sati saddhoti taṃniddesā tādī, vīriye sati vīriyavāti taṃniddesā tādī, satiyā sati satimāti taṃniddesā tādī, samādhismiṃ sati samāhitoti taṃniddesā tādī, paññāya sati paññavāti taṃniddesā tādī, vijjāya sati tevijjoti taṃniddesā tādī, abhiññāya sati chaḷabhiññoti taṃniddesā tādī, dasabale sati dasabaloti taṃniddesā tādī. Evaṃ bhagavā taṃniddesā tādīti – taṃ buddhaṃ asitaṃ tādiṃ.

Akuhaṃ gaṇimāgatanti. Akuhoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.


世尊如何因已解脱故如如不动？世尊心已从贪解脱、遍解脱、善解脱，从嗔...痴...忿...恨...覆...恼...嫉...悭...诳...诈...慢...过慢...憍...放逸...一切烦恼...一切恶行...一切热恼...一切苦恼...一切热苦...一切不善行心已解脱、遍解脱、善解脱。这就是世尊因已解脱故如如不动。
世尊如何因宣说彼故如如不动？世尊于有戒时说为持戒者，因宣说彼故如如不动；于有信时说为有信者，因宣说彼故如如不动；于有精进时说为精进者，因宣说彼故如如不动；于有念时说为具念者，因宣说彼故如如不动；于有定时说为入定者，因宣说彼故如如不动；于有慧时说为有慧者，因宣说彼故如如不动；于有明时说为三明者，因宣说彼故如如不动；于有神通时说为六神通者，因宣说彼故如如不动；于有十力时说为具十力者，因宣说彼故如如不动。这就是世尊因宣说彼故如如不动——那位佛陀无所依，如如不动。
"不欺诈，为众人的领袖而来"中"不欺诈"：有三种欺诈事：受用资具的欺诈事，威仪的欺诈事，近边说话的欺


Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko [atittiko (sī.), itthiko (syā.), purābhedasuttaniddese pāṭhanānattaṃ natthi] cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘‘kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ, yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ, yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvitaṃ kappeyya . Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ, yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ, yaṃ samaṇo pūtimuttena haritakīkhaṇḍena osadhaṃ kareyyā’’ti tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati, lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – ‘‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’’ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi . So evamāha – ‘‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sace ahaṃ na paṭiggahessāmi , evaṃ tumhe puññena paribāhirā [paṭibāhirā (ka.)] bhavissatha, na mayhaṃ iminā attho, api ca tumhākaṃyeva anukampāya paṭiggaṇhāmī’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti [paṭigaṇhati (sī.)], bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi senāsanaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.

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


什么是受用资具的欺诈事？在此，居士们邀请比丘接受衣服、饮食、住处、医药资具。那位恶欲者，被欲望驱使，渴求衣服、饮食、住处、医药资具，为了获得更多而拒绝衣服，拒绝饮食，拒绝住处，拒绝医药资具。他这样说："沙门要贵重的衣服做什么！适合沙门的是从坟场、垃圾堆或店铺收集破布做成僧伽梨衣来穿。沙门要贵重的饮食做什么！适合沙门的是以乞食维生。沙门要贵重的住处做什么！适合沙门的是住在树下、坟场或露地。沙门要贵重的医药资具做什么！适合沙门的是用牛尿和诃黎勒果皮作药。"基于此，他穿粗劣衣服，食用粗劣饮食，使用粗劣住处，使用粗劣医药资具。居士们因此知道："这位沙门少欲、知足、远离、不群居、精进、持头陀行"，更多地邀请他接受衣服、饮食、住处、医药资具。他这样说："具足三个条件时，有信的善男子获得很多功德：有信的现前，有信的善男子获得很多功德；布施物的现前，有信的善男子获得很多功德；应供养者的现前，有信的善男子获得很多功德。你们既有信心，又有布施物，我是受施者。如果我不接受，你们就会失去功德，我不需要这些，但为了怜悯你们我接受。"基于此，他接受很多衣服，接受很多饮食，接受很多住处，接受很多医药资具。这种装作严肃、故作庄重、欺诈、欺骗、欺诈性——这就是受用资具的欺诈事。
什么是威仪的欺诈事？在此，某人恶欲者，被欲望驱使，希望得到尊重，想"这样人们会尊重我"，他装饰行走，装饰站立，装饰坐下，装饰躺卧，刻意地行走，刻意地站立，刻意地坐下，刻意地躺卧，装作入定般地行走，装作入定般地站立，装作入定般地坐下，装作入定般地躺卧，装作在公开场合禅修。这种威仪的装饰、布置、安排、装作严肃、故作庄重、欺诈、欺骗、欺诈性——这就是威仪的欺诈事。


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

Atha vā korajikakorajiko, bhākuṭikabhākuṭiko, kuhakakuhako, lapakalapako, mukhasambhāvito ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ vihārasamāpattīnaṃ lābhī’’ti. Tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Buddhassa bhagavato imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho akuhoti – akuhaṃ.

Gaṇimāgatanti. Gaṇīti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇaṃ anusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunīgaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī, rājagaṇassa gaṇī, khattiyagaṇassa gaṇī, brāhmaṇagaṇassa gaṇī, vessagaṇassa gaṇī, suddagaṇassa gaṇī, brahmagaṇassa gaṇī, devagaṇassa gaṇī, saṅghiṃ [saṃghagaṇassa gaṇī (sī.)] gaṇiṃ gaṇācariyaṃ. Āgatanti upagataṃ samupagataṃ samupapannaṃ [sampattaṃ (bahūsu)] saṅkassanagaranti – akuhaṃ gaṇimāgataṃ.

Bahūnamidha baddhānanti. Bahūnaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Baddhānanti baddhānaṃ baddhacarānaṃ paricārakānaṃ sissānanti – bahūnamidha baddhānaṃ.


什么是近边说话的欺诈事？在此，某人恶欲者，被欲望驱使，希望得到尊重，想"这样人们会尊重我"，他说与圣法相关的话。他说："穿这样衣服的沙门是大有威德的"；他说："持这样钵的...持铜钵的...持水瓶的...持滤水器的...持钥匙的...穿鞋的...持腰带的...持绳子的，是大有威德的沙门"；他说："有这样依止师的是大有威德的沙门"；他说："有这样阿阇黎的...有这样同依止师的...同阿阇黎的...朋友的...熟识的...亲密的...同伴的，是大有威德的沙门"；他说："住在这样精舍的，是大有威德的沙门"；他说："住在这样半圆顶房的...宫殿的...高楼的...洞窟的...岩窟的...小屋的...重阁的...望楼的...圆形房的...库房的...集会堂的...帐篷的...树下的，是大有威德的沙门"。
或者，诡诈、狡猾、欺骗、虚谈，为人尊重，说"这沙门得到这样的禅定成就"。他说那种深奥、隐秘、微妙、隐藏、出世间、与空性相应的话。这种装作严肃、故作庄重、欺诈、欺骗、欺诈性——这就是近边说话的欺诈事。佛世尊的这三种欺诈事已断、已根除、已平息、已止息、不能再生、被智火烧尽。因此佛陀不欺诈——"不欺诈"。
"为众人的领袖而来"：领袖即是世尊为领袖。为众人的导师是领袖，为众人的导师是领袖，维护众人是领袖，教导众人是领袖，训诫众人是领袖，无畏地亲近众人是领袖，众人倾听、注意、建立了知之心是领袖，使众人离不善安立于善是领袖，比丘众的领袖，比丘尼众的领袖，优婆塞众的领袖，优婆夷众的领袖，王众的领袖，刹帝利众的领袖，婆罗门众的领袖，吠舍众的领袖，首陀罗众的领袖，梵天众的领袖，天众的领袖，僧伽众的领袖、众人的导师。"而来"即是来到、抵达、到达僧迦奢城（现今印度北方邦法鲁卡巴德区）。这就是"不欺诈，为众人的领袖而来"。
"为此处众多随从"：众多即是刹帝利、婆罗门、吠舍、首陀罗、在家、出家、天、人。"随从"即是随从者、侍者、弟子。这就是"为此处众多随从"。


Atthi pañhena āgamanti. Pañhena atthiko āgatomhi [atthikāmha āgatā (sī. ka.) evamīdisesu dvīsu padesupi bahuvacanena], pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ [payirupāsanā (syā. ka.)] siyā atthīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhāgamo tuyhaṃ atthi, tvampi pahu [imāni tīṇi padāni natthi syā. potthake], tvamasi alamattho mayā pucchitaṃ kathetuṃ visajjetuṃ ‘‘vahassetaṃ bhāra’’nti. Evampi atthi pañhena āgamaṃ.

Tenāha thero sāriputto –

‘‘Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ;

Bahūnamidha baddhānaṃ, atthi pañhena āgama’’nti.



"带着问题而来"：我带着问题需求而来，我想要请教问题而来，我想要听闻问题[的答案]而来。这就是"带着问题而来"。或者，对于那些有问题需求、想要请教问题、想要听闻问题[的答案]的人，会有来访、接近、亲近、侍奉。这也是"带着问题而来"。或者，你有解答问题的能力，你也有资格，你能够解答我所问的，能够宣说、回答"请担负此重任"。这也是"带着问题而来"。
因此长老舍利弗说：
"那位佛陀无所依，如如不动，不欺诈，为众人的领袖而来；
为此处众多随从，我带着问题而来。"


193.

Bhikkhuno vijigucchato, bhajato rittamāsanaṃ;

Rukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā.

Bhikkhuno vijigucchatoti. Bhikkhunoti puthujjanakalyāṇassa vā bhikkhuno sekkhassa vā bhikkhuno. Vijigucchatoti jātiyā vijigucchato, jarāya… byādhinā… maraṇena… sokehi… paridevehi… dukkhehi… domanassehi… upāyāsehi vijigucchato, nerayikena dukkhena… tiracchānayonikena dukkhena… pettivisayikena dukkhena… mānusikena [mānusakena (sī. syā.) mahāni. 171] dukkhena… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… dukkhadukkhena… saṅkhāradukkhena … vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… 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… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena… bhaginimaraṇena… puttamaraṇena … dhītumaraṇena… ñātibyasanena… bhogabyasanena… rogabyasanena… sīlabyasanena… diṭṭhibyasanena dukkhena vijigucchato aṭṭīyato harāyato jigucchatoti – bhikkhuno vijigucchato.

Bhajato rittamāsananti. Āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro [palāsasanthāro (sī. syā.)]. Taṃ āsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ , asappāyasaddassavanena rittaṃ vivittaṃ pavivittaṃ, asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ pavivittaṃ āsanaṃ bhajato sambhajato sevato nisevato saṃsevato paṭisevatoti – bhajato rittamāsanaṃ.

Rukkhamūlaṃ susānaṃ vāti. Rukkhamūlaṃyeva rukkhamūlaṃ, susānaṃyeva susānanti – rukkhamūlaṃ susānaṃ vā. Pabbatānaṃ guhāsu vāti. Pabbatāyeva pabbatā, kandarāyeva kandarā, giriguhāyeva giriguhā. Pabbatantarikāyo vuccanti pabbatapabbhārāti – pabbatānaṃ guhāsu vā.

Tenāha thero sāriputto –

‘‘Bhikkhuno vijigucchato, bhajato rittamāsanaṃ;

Rukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā’’ti.



193\
"对于厌离的比丘，亲近空闲座处；
树下或坟场，或在山间洞窟。"
"对于厌离的比丘"：比丘指凡夫善比丘或有学比丘。"厌离"：厌离生，厌离老...病...死...忧...悲...苦...忧恼...恼害，厌离地狱之苦...畜生之苦...饿鬼之苦...人间之苦...入胎根本之苦...住胎根本之苦...出胎根本之苦...生后相随之苦...生后他人加害之苦...自加害之苦...他加害之苦...纯苦...行苦...变异苦...眼病之苦...耳病之苦...鼻病之苦...舌病之苦...身病之苦...头痛之苦...耳痛之苦...口病之苦...牙痛之苦...咳嗽...哮喘...鼻炎...发烧...疟疾...腹痛...晕厥...痢疾...绞痛...霍乱...麻风...肿瘤...白癞...痨病...癫痫...湿疹...瘙痒...癣...疥...瘾疮...出血...胆病...糖尿病...痔疮...疖...瘘...胆汁引起的病...痰引起的病...风引起的病...三合病...季节变化引起的病...不调适引起的病...暴力引起的病...业报引起的病...冷...热...饥...渴...大便...小便...虻蚊风日爬行类接触之苦...母亡之苦...父亡之苦...兄亡之苦...姐妹亡之苦...子亡之苦...女亡之苦...亲戚衰败之苦...财物衰败之苦...疾病衰败之苦...戒衰败之苦...见衰败之苦，厌恶、羞耻、嫌恶。这就是"对于厌离的比丘"。
"亲近空闲座处"：座处指所坐之处——床、椅、褥、席、皮革片、草席、叶席、稻草席。那座处远离不适宜的色境而空闲、远离、隔绝，远离不适宜的声境而空闲、远离、隔绝，远离不适宜的五种欲境而空闲、远离、隔绝。亲近、常亲近、亲善、常亲善、实践那隔绝的座处。这就是"亲近空闲座处"。
"树下或坟场"：就是树下，就是坟场。这就是"树下或坟场"。"或在山间洞窟"：就是山，就是山谷，就是山洞。山隙指山的斜坡。这就是"或在山间洞窟"。
因此长老舍利弗说：
"对于厌离的比丘，亲近空闲座处；
树下或坟场，或在山间洞窟。"

194.

Uccāvacesu sayanesu, kivanto[gīvanto (syā.) moggallānabyākaraṇaṃ oloketabbaṃ]tattha bheravā;

Ye hi bhikkhu na vedheyya, nigghose sayanāsane.

Uccāvacesusayanesūti. Uccāvacesūti uccāvacesu hīnappaṇītesu chekapāpakesu. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti – uccāvacesu sayanesu. Kivanto tattha bheravāti. Kivantoti kivanto [kuvanto (sī.), gīvanto (syā.)] kūjanto nadanto saddaṃ karonto. Atha vā kivantoti kati kittakā kīvatakā kīvabahukā te. Bheravāti sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vāti – kivanto tattha bheravā.

Ye hi bhikkhu na vedheyyāti. Ye hīti ye hi bherave passitvā vā suṇitvā vā na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – ye hi bhikkhu na vedheyya.

Nigghose sayanāsaneti. Appasadde appanigghose vijanavāte manussarāhasseyyake paṭisallānasāruppe senāsaneti – nigghose sayanāsane.

Tenāha thero sāriputto –

‘‘Uccāvacesu sayanesu, kivanto tattha bheravā;

Ye hi bhikkhu na vedheyya, nigghose sayanāsane’’ti.



194\
"在各种卧处，那里有多少恐怖；
比丘对此不应震惊，在寂静住处。"
"在各种卧处"："各种"指各种高低、优劣、善恶。卧处指住所、精舍、半圆顶房、宫殿、高楼、洞窟。这就是"在各种卧处"。"那里有多少恐怖"："多少"指叫喊、咆哮、吼叫、发声。或者"多少"指有多少、几多、多少量、有多少个。"恐怖"指狮子、老虎、豹、熊、鬣狗、狼、水牛、象、蛇、蝎子、蜈蚣，或有盗贼、暴徒、作恶者、未作恶者。这就是"那里有多少恐怖"。
"比丘对此不应震惊"："对此"指见到或听到恐怖时不应颤抖、不应战栗、不应剧烈震动、不应惊慌、不应恐慌、不应惶恐、不应害怕、不应陷入恐惧，应无畏、无惧、不惊慌、不逃避，应住于已断恐怖、已离身毛竖立。这就是"比丘对此不应震惊"。
"在寂静住处"：在少声、少响、无人气息、隐居、适合独处的住处。这就是"在寂静住处"。
因此长老舍利弗说：
"在各种卧处，那里有多少恐怖；
比丘对此不应震惊，在寂静住处。"

195.

Kati parissayā loke, gacchato agataṃ disaṃ;

Ye bhikkhu abhisambhave, pantamhi sayanāsane.

Kati parissayā loketi. Katīti kati kittakā kīvatakā kīvabahukā. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā 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 jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā…pe… sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā – 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. Evaṃ 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.

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 naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.


195\
"世间有几种危难，行向未至方向时；
比丘在偏僻住处，应当克服哪些？"
"世间有几种危难"："几种"指有多少、几多、多少量、有多少个。"危难"有两种——显明危难和隐藏危难。
什么是显明危难？狮子、老虎、豹、熊、鬣狗、狼、水牛、象、蛇、蝎子、蜈蚣，或有盗贼、暴徒、作恶者、未作恶者，眼病、耳病、鼻病、舌病、身病、头痛、耳痛、口病、牙痛、咳嗽、哮喘、鼻炎、发烧、疟疾、腹痛、晕厥、痢疾、绞痛、霍乱、麻风、肿瘤、白癞、痨病、癫痫、湿疹、瘙痒、癣、疥、瘾疮、出血、胆病、糖尿病、痔疮、疖、瘘、胆汁引起的病...冷、热、饥、渴、大便、小便、虻蚊风日爬行类接触——这些称为显明危难。
什么是隐藏危难？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、诈、慢、过慢、憍、放逸、一切烦恼、一切恶行、一切热恼、一切苦恼、一切热苦、一切不善行——这些称为隐藏危难。
"危难"以何义为危难？压迫故为危难，导致衰退故为危难，依止于彼故为危难。
如何压迫故为危难？那些危难压迫、逼迫、克服、征服、毁灭、摧毁那个人。这就是压迫故为危难。
如何导致衰退故为危难？那些危难导致善法衰退障碍。哪些善法？正行道、随顺行道、不违逆行道、无违背行道、随义行道、法随法行道、戒圆满、根门守护、饮食知量、警寤修习、正念正知、修习四念处、修习四正勤、四神足、五根、五力、七觉支、八支圣道——导致这些善法衰退障碍。这就是导致衰退故为危难。
如何依止于彼故为危难？在那里这些恶不善法依止自体而生起。如洞穴居生物住在洞穴，水生生物住在水中，林居生物住在林中，树居生物住在树上。同样，在那里这些恶不善法依止自体而生起。这就是依止于彼故为危难。
这是世尊所说：
"诸比丘，有内住弟子、有阿阇黎的比丘住不安乐。诸比丘，如何有内住弟子、有阿阇黎的比丘住不安乐？在此，诸比丘，比丘以眼见色时，生起恶不善法、随忆想、结缚，那些恶不善法住在他内，流注于他，因此称为'有内住弟子'。它们影响他，恶不善法影响他，因此称为'有阿阇黎'。


‘‘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 antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko, doso, bhikkhave…pe… moho , bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā’’.

‘‘Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

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

Andhantamaṃ [andhatamaṃ (syā. ka.) mahāni. 156; 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 aphāsuvihārāyā’’ti.

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti.

Evampi tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā –

‘‘Rāgo ca doso ca itonidānā, aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī’’ti.

Evampi tatrāsayāti – parissayā. Loketi manussaloketi – kati parissayā loke.

Gacchato agataṃ disanti. Agatā disā vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Agatapubbā sā disā na sā disā gatapubbā iminā dīghena addhunā.

‘‘Samatittikaṃ anavasesaṃ, telapattaṃ yathā parihareyya;

Evaṃ sacittamanurakkhe, patthayāno [patthayamāno (syā.)] disaṃ agatapubbaṃ’’.

Agatapubbaṃ disaṃ vajato gacchato abhikkamatoti – gacchato agataṃ disaṃ.


再者，诸比丘，比丘以耳闻声时...以鼻嗅香时...以舌尝味时...以身触触时...以意识法时


Ye bhikkhu abhisambhaveti. Yeti ye parissaye abhisambhaveyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – ye bhikkhu abhisambhave.

Pantamhisayanāsaneti. Ante pante pariyante selante vā vanante vā nadante vā udakante vā yattha na kasīyati na vapīyati, janantaṃ atikkamitvā manussānaṃ anupacāre senāsaneti – pantamhi sayanāsane.

Tenāha thero sāriputto –

‘‘Kati parissayā loke, gacchato agataṃ disaṃ;

Ye bhikkhu abhisambhave, pantamhi sayanāsane’’ti.



"比丘应克服哪些"："哪些"指应克服、征服、战胜、制服、摧毁那些危难。这就是"比丘应克服哪些"。
"在偏僻住处"：在边缘、偏远、尽头、山边或林边或河边或水边，那里不耕作不播种，超越人群活动范围的住处。这就是"在偏僻住处"。
因此长老舍利弗说：
"世间有几种危难，行向未至方

196.

Kyāssa byappathayo assu, kyāssassu idha gocarā;

Kāni sīlabbatānāssu, pahitattassa bhikkhuno.

Kyāssa byappathayo assūti. Kīdisena byappathena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti vacīpārisuddhiṃ pucchati. Katamā vacīpārisuddhi? Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya, iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catudosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati. Dasa kathāvatthūni katheti, seyyathidaṃ – appicchakathaṃ santuṭṭhikathaṃ pavivekakathaṃ asaṃsaggakathaṃ vīriyārambhakathaṃ sīlakathaṃ samādhikathaṃ paññākathaṃ vimuttikathaṃ vimuttiñāṇadassanakathaṃ satipaṭṭhānakathaṃ sammappadhānakathaṃ iddhipādakathaṃ indriyakathaṃ balakathaṃ bojjhaṅgakathaṃ maggakathaṃ phalakathaṃ nibbānakathaṃ katheti . Vācāya yato yatto paṭiyatto gutto gopito rakkhito saṃvuto – ayaṃ vacīpārisuddhi. Edisāya vacīpārisuddhiyā samannāgato assāti – kyāssa byappathayo assu.

Kyāssassu idha gocarāti. Kīdisena gocarena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti gocaraṃ pucchati. Atthi gocaro, atthi agocaro.

Katamo agocaro? Idhekacco vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārīgocaro [thūlakumārīgocaro (syā. ka.)] vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti, pānāgāragocaro vā hoti, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayaṃ vuccati agocaro.

Atha vā antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati, hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārikāyo olokento, kumārake olokento, antarāpaṇaṃ olokento, gharamukhāni olokento, uddhaṃ olokento [ullokento (sī. ka.) mahāni. 157 natthi pāṭhanānattaṃ], adho olokento, disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati agocaro.


196\
"他的语言应是何种，他在此应有何行处；
持心精进的比丘，应有何种戒行？"
"他的语言应是何种"：应具备什么样的语言，什么样的形式，什么样的方式，什么样的特征，这是在问语清净。什么是语清净？在此，比丘断除妄语，远离妄语，说实语、实相语，可信、不欺世间。断除离间语，远离离间语，不从这里听来告诉那里以离间这些人，不从那里听来告诉这里以离间那些人，如是他是分裂者的调解者，和合者的支持者，喜乐和合，欣喜和合，欢喜和合，说能导致和合的话。断除粗恶语，远离粗恶语；说柔和、悦耳、可爱、入心、优雅、令众欢喜、令众愉悦的语言。断除绮语，远离绮语，说应时语、真实语、有义语、法语、律语，说有价值的话，适时、有理由、有节制、有意义。具足四种语善行，说离四过失的语言，远离、离开、超脱、解脱、脱离三十二种闲谈，以无界限心而住。说十种论事，即：少欲论、知足论、远离论、不杂处论、精进发起论、戒论、定论、慧论、解脱论、解脱知见论、念处论、正勤论、神足论、根论、力论、觉支论、道论、果论、涅槃论。语言约束、制御、守护、保护、防护、收敛——这是语清净。应具备如此语清净——这就是"他的语言应是何种"。
"他在此应有何行处"：应具备什么样的行处，什么样的形式，什么样的方式，什么样的特征，这是在问行处。有行处，有非行处。
什么是非行处？在此，某人以妓女为行处，或以寡妇为行处，或以少女为行处，或以黄门为行处，或以比丘尼为行处，或以酒家为行处，或与国王、大臣、外道、外道弟子以不适宜的交往而住。或者那些无信、不信乐、不能供养、辱骂毁谤、欲不利、欲无益、欲不安、欲无安稳的家庭对比丘、比丘尼、优婆塞、优婆夷，他亲近、往来、侍奉这样的家庭——这称为非行处。
或者进入村中，走在路上不摄护而行，观看象，观看马，观看车，观看步行者，观看女人，观看男人，观看少女，观看少年，观看商店，观看房屋前面，向上看，向下看，四处张望而行——这也称为非行处。


Atha vā cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa na saṃvarāya paṭipajjati, na rakkhati manindriyaṃ manindriye na saṃvaraṃ āpajjati – ayampi vuccati agocaro.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti, evarūpaṃ visūkadassanaṃ anuyutto hoti – ayampi vuccati agocaro.

Pañcapi kāmaguṇā agocarā. Vuttañhetaṃ bhagavatā – ‘‘mā, bhikkhave, agocare caratha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, bhikkhuno agocaro paravisayo’’ – ayampi vuccati agocaro.

Katamo gocaro? Idha bhikkhu na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārīgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunīgocaro hoti, na pānāgāragocaro hoti, asaṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukāmāni yogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayampi vuccati gocaro.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati, na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati gocaro.

Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… manindriye saṃvaraṃ āpajjati – ayampi vuccati gocaro.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā iti, evarūpā visūkadassanā paṭivirato hoti – ayampi vuccati gocaro.


或者以眼见色时，取相、取细相。因此，他住于不防护眼根...意根，贪忧恶不善法会流入，他不为防护而行，不护意根，不在意根上生起防护——这也称为非行处。
或者如某些沙门婆罗门食用信施食物后，他们沉溺于这样的观看表演，即：舞蹈、歌唱、音乐、戏剧、说书、手鼓、铜钹、魔术、杂耍、竹戏、洗象、象斗、马斗、水牛斗、公牛斗、山羊斗、公羊斗、鸡斗、鹌鹑斗、棍斗、拳斗、摔跤、演习、阅兵、军队布阵、军队检阅等等，他沉溺于这样的观看表演——这也称为非行处。
五种欲境也是非行处。这是世尊所说："诸比丘，莫行于非行处、他境界。诸比丘，行于非行处、他境界时，魔罗会得到机会，魔罗会得到所缘。诸比丘，什么是比丘的非行处、他境界？即五种欲境。哪五种？眼所识可意、可爱、可悦、可意相、伴随欲、可染著的色，耳所识声...鼻所识香...舌所识味...身所识可意、可爱、可悦、可意相、伴随欲、可染著的触。诸比丘，这称为比丘的非行处、他境界"——这也称为非行处。
什么是行处？在此，比丘不以妓女为行处，不以寡妇为行处，不以少女为行处，不以黄门为行处，不以比丘尼为行处，不以酒家为行处，不与国王、大臣、外道、外道弟子以不适宜的交往而住。那些有信、信乐、如水井、袈裟光明、行沙门之风的家庭，欲利益、欲无害、欲安乐、欲解脱安稳的家庭对比丘、比丘尼、优婆塞、优婆夷，他亲近、往来、侍奉这样的家庭——这称为行处。
或者比丘进入村中，走在路上摄护而行，不观看象，不观看马，不观看车，不观看步行者...不四处张望而行——这也称为行处。
或者比丘以眼见色时，不取相...在意根上生起防护——这也称为行处。
或者如某些沙门婆罗门食用信施食物后，他们不沉溺于这样的观看表演，即：舞蹈、歌唱、音乐...军队检阅等等，远离这样的观看表演——这也称为行处。


Cattāropi satipaṭṭhānā gocaro. Vuttañhetaṃ bhagavatā – ‘‘gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati, vedanāsu…pe. … citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, bhikkhuno gocaro sako pettiko visayo – ayampi vuccati gocaro. Edisena gocarena samannāgato assā’’ti – kyāssassu idha gocarā.

Kānisīlabbatānāssūti. Kīdisena sīlabbatena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti sīlabbatapārisuddhiṃ pucchati. Katamā sīlabbatapārisuddhi? Atthi sīlañceva vatañca, atthi vataṃ na sīlaṃ. Katamaṃ sīlañceva vatañca? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yo tattha saññamo saṃvaro avītikkamo – idaṃ sīlaṃ. Yaṃ samādānaṃ – taṃ vataṃ . Saṃvaraṭṭhena sīlaṃ, samādānaṭṭhena vataṃ – idaṃ vuccati sīlañceva vatañca.

Katamaṃ vataṃ na sīlaṃ? Aṭṭha dhutaṅgāni – āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅgaṃ – idaṃ vuccati vataṃ na sīlaṃ. Vīriyasamādānampi vuccati vataṃ na sīlaṃ. Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ.

‘‘Nāsissaṃ na pivissāmi, vihārato na nikkhame [na nikkhamiṃ (syā.) mahāni. 17];

Napi passaṃ nipātessaṃ, taṇhāsalle anūhate’’ti.


四念处也是行处。这是世尊所说："诸比丘，行于行处、自ancestral境界。诸比丘，行于行处、自ancestral境界时，魔罗不会得到机会，魔罗不会得到所缘。诸比丘，什么是比丘的行处、自ancestral境界？即四念处。哪四种？在此，诸比丘，比丘住于观身身...受...心...法法，精进、正知、正念，调伏世间贪忧。诸比丘，这称为比丘的行处、自ancestral境界"——这也称为行处。应具备如此行处——这就是"他在此应有何行处"。
"应有何种戒行"：应具备什么样的戒行，什么样的形式，什么样的方式，什么样的特征，这是在问戒行清净。什么是戒行清净？有戒与行，有行非戒。
什么是戒与行？在此，比丘具戒，住于防护别解脱律仪，具足行处，见微细罪生怖畏，受持学习学处。其中的自制、防护、不违犯——这是戒。其中的受持——这是行。以防护义为戒，以受持义为行——这称为戒与行。
什么是行非戒？八头陀行——林住支、常乞食支、粪扫衣支、三衣支、次第乞食支、食后不食支、常坐不卧支、随处住支——这称为行非戒。精进受持也称为行非戒。"即使皮筋骨留存，身体血肉干枯，若未证得应以人的力量、人的精进、人的勇猛、人的努力所应证得的，决不停止精进"——如此立心努力。这样的精进受持称为行非戒。
"我不吃不喝，不出精舍；
不卧右胁，直到拔除渴爱箭。"


Cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ. Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi… na tāvāhaṃ imamhā caṅkamā orohissāmi… vihārā nikkhamissāmi… aḍḍhayogā nikkhamissāmi… pāsādā nikkhamissāmi… hammiyā… guhāya… leṇā… kuṭiyā… kūṭāgārā… aṭṭā… māḷā… uddaṇḍā… upaṭṭhānasālāya… maṇḍapā… rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva pubbaṇhasamayaṃ ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva majjhanhikasamayaṃ… sāyanhasamayaṃ … purebhattaṃ… pacchābhattaṃ… purimayāmaṃ… majjhimayāmaṃ… pacchimayāmaṃ… kāḷe… juṇhe… vasse… hemante… gimhe… purime vayokhandhe… majjhime vayokhandhe… pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ – ayaṃ sīlabbatapārisuddhi. Edisāya [kīdisāya (sī.), īdisāya (syā.)] sīlabbatapārisuddhiyā samannāgato assāti – kāni sīlabbatānāssu.

Pahitattassa bhikkhunoti. Pahitattassāti āraddhavīriyassa thāmagatassa daḷhaparakkamassa anikkhittacchandassa anikkhittadhurassa kusalesu dhammesu. Atha vā pesitattassa yassatthāya pesito attatthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. ‘‘Sabbe saṅkhārā aniccā’’ti pesitattassa, ‘‘sabbe saṅkhārā dukkhā’’ti pesitattassa, ‘‘sabbe dhammā anattā’’ti pesitattassa, ‘‘avijjāpaccayā saṅkhārā’’ti pesitattassa …pe… ‘‘jātipaccayā jarāmaraṇa’’nti pesitattassa, ‘‘avijjānirodhā saṅkhāranirodho’’ti pesitattassa…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti pesitattassa, ‘‘idaṃ dukkha’’nti pesitattassa…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti pesitattassa, ‘‘ime āsavā’’ti pesitattassa…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti pesitattassa, ‘‘ime dhammā abhiññeyyā’’ti pesitattassa…pe… ‘‘ime dhammā sacchikātabbā’’ti pesitattassa, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, pañcannaṃ upādānakkhandhānaṃ… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti pesitattassa. Bhikkhunoti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti – pahitattassa bhikkhuno.

Tenāha thero sāriputto –

‘‘Kyāssa byappathayo assu, kyāssassu idha gocarā;

Kāni sīlabbatānāssu, pahitattassa bhikkhuno’’ti.



立心努力。这样的精进受持称为行非戒。"我不破此跏趺坐，直到我的心无取著而从诸漏解脱"——立心努力。这样的精进受持称为行非戒。"我不从此座起身...不从此经行处下来...不从精舍出来...不从半圆顶房出来...不从宫殿出来...不从平顶房...不从洞窟...不从窟...不从小屋...不从重阁...不从高楼...不从圆屋...不从凉亭...不从集会堂...不从亭子...不从树下出来，直到我的心无取著而从诸漏解脱"——立心努力。这样的精进受持称为行非戒。"就在今早，我要引生、集生、证得、触证、实现圣法"——立心努力。这样的精进受持称为行非戒。"就在正午...傍晚...食前...食后...初夜...中夜...后夜...黑分...白分...雨季...冬季...夏季...前生阶段...中生阶段...后生阶段，我要引生、集生、证得、触证、实现圣法"——立心努力。这样的精进受持称为行非戒——这是戒行清净。应具备如此戒行清净——这就是"应有何种戒行"。
"精进比丘"："精进"即发勤精进、有力、坚固精进、于善法中不舍欲、不舍担。或"精进"即被派遣，为其义而被派遣于义理、特相、因缘、处非处。"一切行无常"而被派遣，"一切行是苦"而被派遣，"一切法无我"而被派遣，"无明缘行"而被派遣...乃至..."生缘老死"而被派遣，"无明灭则行灭"而被派遣...乃至..."生灭则老死灭"而被派遣，"此是苦"而被派遣...乃至..."此是趣苦灭道"而被派遣，"此是漏"而被派遣...乃至..."此是趣漏灭道"而被派遣，"此是应证知法"而被派遣...乃至..."此是应实现法"而被派遣，对六触处的生起、消失、味、患、出离而被派遣，对五取蕴...四大种的生起、消失、味、患、出离而被派遣，"凡是集法者，一切是灭法"而被派遣。"比丘"指凡夫善比丘或有学比丘——这就是"精进比丘"。
因此长老舍利弗说：
"他的语言应是何种，他在此应有何行处；
应有何种戒行，精进比丘？

197.

Kaṃ so sikkhaṃ samādāya, ekodi nipako sato;

Kammāro rajatasseva, niddhame malamattano.

Kaṃso sikkhaṃ samādāyāti kaṃ so sikkhaṃ ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvāti – kaṃ so sikkhaṃ samādāya.

Ekodi nipako satoti. Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ…pe… sammāsamādhi. Nipakoti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte…pe… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. So vuccati satoti – sato. Kaṃ so sikkhaṃ samādāyāti adhisīlasikkhaṃ pucchati. Ekodīti adhicittasikkhaṃ pucchati. Nipakoti adhipaññāsikkhaṃ pucchati. Satoti pārisuddhiṃ pucchatīti – kaṃ so sikkhaṃ samādāya, ekodi nipako sato.

Kammārorajatasseva, niddhame malamattanoti. Kammāro vuccati suvaṇṇakāro, rajataṃ vuccati jātarūpaṃ. Yathā suvaṇṇakāro jātarūpassa oḷārikampi malaṃ dhamati sandhamati niddhamati, majjhimakampi malaṃ dhamati sandhamati niddhamati, sukhumakampi malaṃ dhamati sandhamati niddhamati; evameva bhikkhu attano oḷārikepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, majjhimakepi kilese… sukhumakepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

Atha vā bhikkhu attano rāgamalaṃ dosamalaṃ mohamalaṃ mānamalaṃ diṭṭhimalaṃ kilesamalaṃ duccaritamalaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

Atha vā sammādiṭṭhiyā micchādiṭṭhiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Sammāsaṅkappena micchāsaṅkappaṃ…pe… sammāvācāya micchāvācaṃ… sammākammantena micchākammantaṃ… sammāājīvena micchāājīvaṃ… sammāvāyāmena micchāvāyāmaṃ… sammāsatiyā micchāsatiṃ… sammāsamādhinā micchāsamādhiṃ… sammāñāṇena micchāñāṇaṃ… sammāvimuttiyā micchāvimuttiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilese sabbe duccarite sabbe darathe sabbe pariḷāhe sabbe santāpe sabbākusalābhisaṅkhāre dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gametīti – kammāro rajatasseva niddhame malamattano.

Tenāha thero sāriputto –

‘‘Kaṃ so sikkhaṃ samādāya, ekodi nipako sato;

Kammāro rajatasseva, niddhame malamattano’’ti.



197\
"他应持守何种学，专一、明智而具念；
如工匠炼银般，除去自身垢秽。"
"他应持守何种学"：他应采取、持守、执取、把握、深入何种学——这就是"他应持守何种学"。
"专一、明智而具念"："专一"指心一境性，心不散乱，意不混乱，寂止、定根、定力...正定。"明智"指明智者、贤者、具慧者、具觉者、具智者、具辨别者、具慧者。"具念"因四种原因而具念——修习身身随观念处而具念，受...心...修习法法随观念处而具念。他被称为具念——这就是"具念"。"他应持守何种学"是在问增上戒学。"专一"是在问增上心学。"明智"是在问增上慧学。"具念"是在问清净——这就是"他应持守何种学，专一、明智而具念"。
"如工匠炼银般，除去自身垢秽"："工匠"指金匠，"银"指黄金。如同金匠吹除、炼除、净除黄金的粗垢，吹除、炼除、净除中等垢，吹除、炼除、净除细垢；同样，比丘吹除、炼除、净除、断除、驱散、令灭、令不存在自己的粗重烦恼，中等烦恼...细微烦恼吹除、炼除、净除、断除、驱散、令灭、令不存在。
或者比丘吹除、炼除、净除、断除、驱散、令灭、令不存在自己的贪垢、瞋垢、痴垢、慢垢、见垢、烦恼垢、恶行垢、令盲、令无眼、令无智、灭慧、苦分、不导向涅槃。
或者以正见吹除、炼除、净除、断除、驱散、令灭、令不存在邪见。以正思维[除去]邪思维...以正语[除去]邪语...以正业[除去]邪业...以正命[除去]邪命...以正精进[除去]邪精进...以正念[除去]邪念...以正定[除去]邪定...以正智[除去]邪智...以正解脱吹除、炼除、净除、断除、驱散、令灭、令不存在邪解脱。
或者以八支圣道吹除、炼除、净除、断除、驱散、令灭、令不存在一切烦恼、一切恶行、一切忧虑、一切热恼、一切苦恼、一切不善行——这就是"如工匠炼银般，除去自身垢秽"。
因此长老舍利弗说：
"他应持守何种学，专一、明智而具念；
如工匠炼银般，除去自身垢秽。"

198.

Vijigucchamānassa yadidaṃ phāsu, [sāriputtāti bhagavā]

Rittāsanaṃ sayanaṃ sevato ve;

Sambodhikāmassa yathānudhammaṃ, taṃ te pavakkhāmi yathā pajānaṃ.

Vijigucchamānassayadidaṃ phāsūti. Vijigucchamānassāti jātiyā vijigucchamānassa, jarāya… byādhinā… maraṇena… sokehi … paridevehi… dukkhehi… domanassehi… upāyāsehi…pe… diṭṭhibyasanena dukkhena vijigucchamānassa aṭṭīyamānassa [aṭṭiyamānassa (syā. ka.)] harāyamānassāti – vijigucchamānassa. Yadidaṃ phāsūti yaṃ phāsuvihāraṃ taṃ kathayissāmi. Katamo phāsuvihāro? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo nibbānañca nibbānagāminī ca paṭipadā – ayaṃ phāsuvihāroti – vijigucchamānassa yadidaṃ phāsu.

Sāriputtāti bhagavāti. Taṃ theraṃ nāmenālapati. Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji [paṭibhaji (sī. syā.) mahāni. 50 natthi pāṭhanānattaṃ] dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ āruppasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhiññāyatanānaṃ 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 – sāriputtāti bhagavā.


198\
"对厌离者这是安乐，[世尊对舍利弗说]
实践空座卧具者；
为求正觉随法行，我为你说如所知。"
"对厌离者这是安乐"："厌离者"指厌离生、老、病、死、忧、悲、苦、忧恼、恼害...见灾患苦，感到不适、羞耻——这就是"厌离者"。"这是安乐"：我将说那安乐住。什么是安乐住？正行道、随顺行道、不违逆行道、不相违行道、随义行道、法随法行道、戒具足、根门防护、食知量、警寤修习、正知正念、四念处、四正勤、四神足、五根、五力、七觉支、八支圣道、涅槃及趣向涅槃之道——这是安乐住——这就是"对厌离者这是安乐"。
"世尊对舍利弗说"：他以名字称呼那位长老。"世尊"是尊敬语。又，破除贪欲故为世尊，破除瞋恚故为世尊，破除愚痴故为世尊，破除慢故为世尊，破除见故为世尊，破除刺故为世尊，破除烦恼故为世尊，分别、辨别、详细分别法宝故为世尊，诸有的终结者故为世尊，修习身、修习戒、修习心、修习慧故为世尊；或世尊亲近森林、边地、远离、少声、少响、人迹罕至、适合独处的住处故为世尊；或世尊分享衣服、饮食、住处、病缘医药资具故为世尊；或世尊分享义味、法味、解脱味、增上戒、增上心、增上慧故为世尊；或世尊分享四禅、四无量、四无色定故为世尊；或世尊分享八解脱、八胜处、九次第住定故为世尊；或世尊分享十想修习、十遍处定、安般念定、不净定故为世尊；或世尊分享四念处、四正勤、四神足、五根、五力、七觉支、八支圣道故为世尊；或世尊分享十如来力、四无畏、四无碍解、六神通、六佛法故为世尊；"世尊"此名非母作，非父作，非兄作，非姐妹作，非朋友作，非亲族作，非沙门婆罗门作，非天神作；这是诸佛世尊在菩提树下随一切智智的获得而作的最终解脱之称谓，即所谓"世尊"——这就是"世尊对舍利弗说"。


Rittāsanaṃ sayanaṃ sevato veti. Āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. Taṃ sayanāsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ, asappāyasaddassavanena…pe… asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ sayanāsanaṃ sevato nisevato saṃsevato paṭisevatoti – rittāsanaṃ sayanaṃ sevato ve.

Sambodhikāmassa yathānudhammanti. Sambodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Taṃ sambodhiṃ bujjhitukāmassa anubujjhitukāmassa paṭibujjhitukāmassa sambujjhitukāmassa adhigantukāmassa phassitukāmassa sacchikātukāmassāti – sambodhikāmassa.

Yathānudhammanti katame bodhiyā anudhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti bodhiyā anudhammā. Atha vā catunnaṃ maggānaṃ pubbabhāge vipassanā – ime vuccanti bodhiyā anudhammāti – sambodhikāmassa yathānudhammaṃ.

Taṃte pavakkhāmi yathā pajānanti. Tanti bodhiyā anudhammaṃ. Pavakkhāmīti pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmi. Yathā pajānanti yathā pajānaṃ yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto na itihitihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhaṃ dhammaṃ, taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ.

Tenāha bhagavā –

‘‘Vijigucchamānassa yadidaṃ phāsu, [sāriputtāti bhagavā]

Rittāsanaṃ sayanaṃ sevato ve;

Sambodhikāmassa yathānudhammaṃ, taṃ te pavakkhāmi yathā pajāna’’nti.



"实践空座卧具者"："座"指所坐之处——床、椅、垫子、席子、皮革、草席、叶席、稻草席。"卧具"指住处——精舍、半圆顶房、宫殿、平顶房、洞窟。那卧坐处远离不适宜的色所见而空、远离、遍离，远离不适宜的声所闻...乃至...远离不适

199.

Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī;

Ḍaṃsādhipātānaṃ sarīsapānaṃ[siriṃsapānaṃ (sī. ka.)], manussaphassānaṃ catuppadānaṃ.

Pañcannaṃ dhīro bhayānaṃ na bhāyeti. Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Dhīro pañcannaṃ bhayānaṃ na bhāyeyya na taseyya na santaseyya na uttaseyya na parittaseyya na santāsaṃ āpajjeyya , abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – pañcannaṃ dhīro bhayānaṃ na bhāye.

Bhikkhu sato sapariyantacārīti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekkho vā bhikkhu. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato – so vuccati sato. Sapariyantacārīti cattāro pariyantā – sīlasaṃvarapariyanto, indriyasaṃvarapariyanto, bhojane mattaññutāpariyanto, jāgariyānuyogapariyanto.

Katamo sīlasaṃvarapariyanto? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu . Antopūtibhāvaṃ paccavekkhamāno anto sīlasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ sīlasaṃvarapariyanto.

Katamo indriyasaṃvarapariyanto? Idha bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ susaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Ādittapariyāyaṃ paccavekkhamāno anto indriyasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ indriyasaṃvarapariyanto.

Katamo bhojane mattaññutāpariyanto? Idha bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cāti. Akkhabbhañjanavaṇapaṭicchādanaputtamaṃsūpamaṃ paccavekkhamāno anto bhojane mattaññutāpariyante carati, mariyādaṃ na bhindati – ayaṃ bhojane mattaññutāpariyanto.

Katamo jāgariyānuyogapariyanto? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Bhaddekarattavihāraṃ [bhaddekarattivihāraṃ (sī. ka.)] paccavekkhamāno anto jāgariyānuyogapariyante carati, mariyādaṃ na bhindati – ayaṃ jāgariyānuyogapariyantoti – bhikkhu sato sapariyantacārī.


"坚智者不怖五惧，正念比丘行有界；
虻蚊及蛇虫之惧，人触及四足之惧。"
"坚智者不怖五惧"："坚智者"指坚智、贤明、具慧、觉者、具智、辨别者、具慧者。坚智者对五种怖畏不怖、不惊、不恐、不骇、不怖惧、不陷入惊恐，无畏、无惧、无惊、不逃避、已断怖惧、离身毛竖立而住——这就是"坚智者不怖五惧"。
"正念比丘行有界"："比丘"指凡夫善比丘或有学比丘。"正念"因四种原因而具念——修习身身随观念处而具念，受...心...修习法法随观念处而具念——他被称为具念。"行有界"：四种界限——戒律仪界限、根律仪界限、食知量界限、警寤修习界限。
什么是戒律仪界限？在此，比丘具戒，住于防护别解脱律仪，具足行处，见微细罪生怖畏，受持学习学处。观察内在腐败而行于戒律仪界限内，不破坏规范——这是戒律仪界限。
什么是根律仪界限？在此，比丘以眼见色不取相、不取细相。因此...在眼根上生起防护。以耳闻声...以鼻嗅香...以舌尝味...以身触触...以意识法不取相、不取细相。因此他住于善防护意根，贪忧恶不善法不会流入，他为防护而行，护意根，在意根上生起防护。观察火遍经而行于根律仪界限内，不破坏规范——这是根律仪界限。
什么是食知量界限？在此，比丘如理思惟而食用食物，不为嬉戏，不为骄慢，不为装饰，不为庄严，仅为此身住立、维持、止息伤害、资助梵行。如是我止息旧受，不生新受，我将维持、无过、安乐而住。观察如轴油、伤药、子肉之喻而行于食知量界限内，不破坏规范——这是食知量界限。
什么是警寤修习界限？在此，比丘昼日经行、坐禅净除心中障法，初夜经行、坐禅净除心中障法，中夜以右胁如狮子卧，足足相叠，具念正知，作意起想，后夜起身经行、坐禅净除心中障法。观察一夜贤善而行于警寤修习界限内，不破坏规范——这是警寤修习界限——这就是"正念比丘行有界"。


Ḍaṃsādhipātānaṃ sarīsapānanti. Ḍaṃsā vuccanti piṅgalamakkhikāyo. Adhipātakā vuccanti sabbāpi makkhikāyo. Kiṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo? Tā uppatitvā uppatitvā khādanti; taṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo. Sarīsapā vuccanti ahīti – ḍaṃsādhipātānaṃ sarīsapānaṃ.

Manussaphassānaṃcatuppadānanti. Manussaphassā vuccanti corā vā assu mānavā vā katakammā vā akatakammā vā. Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Yo koci manussato upaghāto – manussaphasso. Catuppadānanti sīhā byagghā dīpi acchā taracchā kokā mahiṃsā hatthī. Te bhikkhuṃ maddeyyuṃ khādeyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Catuppadato upaghāto yaṃ kiñci catuppadabhayanti – manussaphassānaṃ catuppadānaṃ.

Tenāha bhagavā –

‘‘Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī;

Ḍaṃsādhipātānaṃ sarīsapānaṃ, manussaphassānaṃ catuppadāna’’nti.

200.

Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni;

Athāparāni abhisambhaveyya, parissayāni kusalānuesī.

Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravānīti. Paradhammikā vuccanti satta sahadhammike ṭhapetvā ye keci buddhe dhamme saṅghe appasannā . Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Tesaṃ bahubherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na santaseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – paradhammikānampi na santaseyya disvāpi tesaṃ bahubheravāni.

Athāparāni abhisambhaveyya, parissayāni kusalānuesīti. Athāparānipi atthi abhisambhotabbāni abhibhavitabbāni ajjhottharitabbāni pariyādiyitabbāni madditabbāni. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… evampi tatrāsayāti – parissayā. Kusalānuesīti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ esantena gavesantena pariyesantena parissayā abhisambhotabbā abhibhavitabbā ajjhottharitabbā pariyādiyitabbā madditabbāti – athāparāni abhisambhaveyya parissayāni kusalānuesī.

Tenāha bhagavā –

‘‘Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni;

Athāparāni abhisambhaveyya, parissayāni kusalānuesī’’ti.



"虻蚊及蛇虫"："虻"指棕色蝇。"飞虫"指一切蝇。为什么一切蝇称为"飞虫"？它们飞起飞起而咬，因此一切蝇称为"飞虫"。"蛇虫"指蛇——这就是"虻蚊及蛇虫"。
"人触及四足"："人触"指盗贼或年轻人，作恶或未作恶。他们可能问比丘问题或提出论点，或辱骂、责骂、激怒、激恼、伤害、损害、恼害、恼乱、杀害、伤杀或造成伤害。任何来自人的伤害——这是人触。"四足"指狮子、老虎、豹、熊、野猪、野牛、大象。它们可能践踏、咬食、伤害、损害、恼害、恼乱、杀害、伤杀或造成伤害比丘。来自四足的任何伤害，任何四足之怖——这就是"人触及四足"。
因此世尊说：
"坚智者不怖五惧，正念比丘行有界；
虻蚊及蛇虫之惧，人触及四足之惧。"
200
"见异法者众可畏，亦不应当生恐惧；
更应克服其他种，障碍追求于善者。"
"见异法者众可畏，亦不应当生恐惧"："异法者"指除七同法者外，任何对佛法僧不信者。他们可能问比丘问题或提出论点，或辱骂、责骂、激怒、激恼、伤害、损害、恼害、恼乱、杀害、伤杀或造成伤害。见或闻他们众多可畏事，不应颤抖、不应战栗、不应惊恐、不应惧怕、不应恐惧、不应骇怕、不应畏惧、不应恐惧、不应怖惧，应无畏、无惧、无惊、不逃避、已断怖惧、离身毛竖立而住——这就是"见异法者众可畏，亦不应当生恐惧"。
"更应克服其他种，障碍追求于善者"："更有其他"指应克服、应征服、应压制、应终结、应践踏之事。"障碍"有二种障碍——显明障碍和隐藏障碍...乃至...如是依于彼——这是障碍。"追求于善者"指寻求、探求、遍求正行道、随顺行道、不违逆行道、不相违行道、随义行道...乃至...八支圣道、涅槃及趣向涅槃之道，应克服、应征服、应压制、应终结、应践踏障碍——这就是"更应克服其他种，障碍追求于善者"。
因此世尊说：
"见异法者众可畏，亦不应当生恐惧；
更应克服其他种，障碍追求于善者。"

201.

Ātaṅkaphassena khudāya phuṭṭho, sītaṃ athuṇhaṃ[atuṇhaṃ (sī. ka.)]adhivāsayeyya;

So tehi phuṭṭho bahudhā anoko, vīriyaparakkamaṃ daḷhaṃ kareyya.

Ātaṅkaphassena khudāya phuṭṭhoti. Ātaṅkaphasso vuccati rogaphasso. Rogaphassena phuṭṭho pareto samohito samannāgato assa; cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena… ghānarogena… jivhārogena… kāyarogena…pe… ḍaṃsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato assa. Khudā vuccati chātako. Chātakena phuṭṭho pareto samohito samannāgato assāti – ātaṅkaphassena khudāya phuṭṭho.

Sītaṃ athuṇhaṃ adhivāsayeyyāti. Sītanti dvīhi kāraṇehi sītaṃ hoti – abbhantaradhātuppakopavasena [abbhantaradhātusaṅkopavasena (syā.)] vā sītaṃ hoti, bahiddhā utuvasena vā sītaṃ hoti. Uṇhanti dvīhi kāraṇehi uṇhaṃ hoti – abbhantaradhātuppakopavasena vā uṇhaṃ hoti, bahiddhā utuvasena vā uṇhaṃ hotīti – sītaṃ athuṇhaṃ . Adhivāsayeyyāti khamo assa sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assāti – sītaṃ athuṇhaṃ adhivāsayeyya.

So tehi phuṭṭho bahudhā anokoti. So tehīti ātaṅkaphassena ca khudāya ca sītena ca uṇhena ca phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho. Bahudhāti anekavidhehi ākārehi phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho bahudhā . Anokoti abhisaṅkhārasahagataviññāṇassa okāsaṃ na karotītipi – anoko. Atha vā kāyaduccaritassa vacīduccaritassa manoduccaritassa okāsaṃ na karotītipi – anokoti – so tehi phuṭṭho bahudhā anoko.

Vīriyaparakkamaṃ daḷhaṃ kareyyāti. Vīriyaparakkamo vuccati yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī appaṭivānī thāmo dhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. Vīriyaparakkamaṃ daḷhaṃ kareyyāti. Vīriyaṃ parakkamaṃ daḷhaṃ kareyya thiraṃ kareyya, daḷhasamādāno assa avatthitasamādānoti – vīriyaparakkamaṃ daḷhaṃ kareyya.

Tenāha bhagavā –

‘‘Ātaṅkaphassena khudāya phuṭṭho, sītaṃ athuṇhaṃ adhivāsayeyya;

So tehi phuṭṭho bahudhā anoko, vīriyaparakkamaṃ daḷhaṃ kareyyā’’ti.



201\
"被病触及饥饿袭，应忍寒冷及炎热；
彼为诸触多无家，应作坚固勤精进。"
"被病触及饥饿袭"："病触"指疾病之触。被疾病之触所袭、所侵、所围、所具；被眼病所袭、所侵、所围、所具，被耳病...鼻病...舌病...身病...乃至...被虻蚊风热蛇虫触所袭、所侵、所围、所具。"饥饿"指饥饿。被饥饿所袭、所侵、所围、所具——这就是"被病触及饥饿袭"。
"应忍寒冷及炎热"："冷"由两种原因产生冷——由内在界失调而产生冷，或由外在气候而产生冷。"热"由两种原因产生热——由内在界失调而产生热，或由外在气候而产生热——这是"寒冷及炎热"。"应忍"指应能忍受寒、热、饥、渴、虻蚊风热蛇虫触，恶语恶来的言语，已生的身体感受，苦、利、粗、痛、不悦、不适、夺命，应具忍性——这就是"应忍寒冷及炎热"。
"彼为诸触多无家"："彼为"指被病触及饥饿、寒及热所袭、所侵、所围、所具——这是"彼为"。"多"指被多种形式所袭、所侵、所围、所具——这是"彼为诸触多"。"无家"指不为伴随行的识作住处，故为"无家"。或者不为身恶行、语恶行、意恶行作住处，故为"无家"——这就是"彼为诸触多无家"。
"应作坚固勤精进"："勤精进"指心的精进发起、奋进、精进、勤、勇、奋、策、不退、力、坚、不松懈精进、不舍欲、不舍担、担荷、精进、精进根、精进力、正精进。"应作坚固勤精进"：应作精进坚固、坚定，应坚固受持，应确立受持——这就是"应作坚固勤精进"。
因此世尊说：
"被病触及饥饿袭，应忍寒冷及炎热；
彼为诸触多无家，应作坚固勤精进

202.

Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni;

Yadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyya.

Theyyaṃna kāre na musā bhaṇeyyāti. Theyyaṃ na kāreti idha bhikkhu adinnādānaṃ pahāya adinnādānā paṭivirato assa dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihareyyāti – theyyaṃ na kāre. Na musā bhaṇeyyāti idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato assa saccavādī saccasandho theto paccayiko avisaṃvādako lokassāti – theyyaṃ na kāre na musā bhaṇeyya.

Mettāya phasse tasathāvarānīti. Mettāti yā sattesu metti mettāyanā mettāyitattaṃ anudayā anudayanā anudayitattaṃ [anuddayā (sī.) evamīdisesu dvīsu padesupi dvibhāvavasena. anudā anudāyanā anudāyitattaṃ (syā. ka.)] hitesitā anukampā abyāpādo abyāpajjo [abyāpajjho (syā. ka.)] adoso kusalamūlaṃ. Tasāti yesaṃ tasitā taṇhā appahīnā, yesañca bhayabheravā appahīnā. Kiṃkāraṇā vuccanti tasā? Te tasanti uttasanti paritasanti bhāyanti santāsaṃ āpajjanti; taṃkāraṇā vuccanti tasā. Thāvarāti yesaṃ tasitā taṇhā pahīnā, yesañca bhayabheravā pahīnā. Kiṃkāraṇā vuccanti thāvarā? Te na tasanti na uttasanti na paritasanti na bhāyanti santāsaṃ na āpajjanti; taṃkāraṇā vuccanti thāvarā. Mettāya phasse tasathāvarānīti. Tase ca thāvare ca mettāya phasseyya phareyya, mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihareyyāti – mettāya phasse tasathāvarāni.

Yadāvilattaṃ manaso vijaññāti. Yadāti yadā. Manasoti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Kāyaduccaritena cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Vacīduccaritena…pe… manoduccaritena… rāgena… dosena… mohena… kodhena… upanāhena… makkhena… paḷāsena… issāya… macchariyena… māyāya… sāṭheyyena… thambhena… sārambhena… mānena… atimānena… madena… pamādena… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Yadāvilattaṃ manaso vijaññāti. Cittassa āvilabhāvaṃ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yadāvilattaṃ manaso vijaññā.

Kaṇhassa pakkhoti vinodayeyyāti. Kaṇhoti yo so māro kaṇho adhipati antagu namuci pamattabandhu. Kaṇhassa pakkho mārapakkho mārapāso mārabaḷisaṃ mārāmisaṃ māravisayo māranivāso māragocaro mārabandhananti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya. Atha vā kaṇhassa pakkho mārapakkho akusalapakkho dukkhuddayo dukkhavipāko nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattanikoti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya.

Tenāha bhagavā –

‘‘Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni;

Yadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyyā’’ti.



202\
"不应作盗不妄语，以慈触动静诸物；
若知心意有混浊，应除魔罗之党羽。"
"不应作盗不妄语"："不应作盗"：在此，比丘已断不与取，远离不与取，应成为取所给予者、期待所给予者，以不偷盗、清净自己而住——这是"不应作盗"。"不应妄语"：在此，比丘已断妄语，远离妄语，应成为说实语者、诚实者、可信者、可靠者、不欺世间者——这是"不应作盗不妄语"。
"以慈触动静诸物"："慈"指对众生的慈爱、慈念、慈心状态、同情、同情心、同情状态、利益希求、悲悯、无恨、无瞋恚、无瞋善根。"动"指那些未断渴爱、恐惧的人。为何称为"动"？他们颤动、战栗、惊恐、害怕、陷入恐惧，因此称为"动"。"静"指那些已断渴爱、恐惧的人。为何称为"静"？他们不颤动、不战栗、不惊恐、不害怕、不陷入恐惧，因此称为"静"。"以慈触动静诸物"：应以慈触、遍触动者和静者，应以慈心具足、广大、无量、无恨、无瞋遍满而住——这是"以慈触动静诸物"。
"若知心意有混浊"："若"指当。"心"指那心、意、意处、明净、意处、意根、识、识蕴、相应意识界。因身恶行而心混浊、扰动、激荡、震动、摇动、散乱、不寂静。因语恶行...因意恶行...因贪...因瞋...因痴...因忿...因恨...因覆...因恼...因嫉...因悭...因诳...因谄...因慢...因极慢...因骄...因放逸...因一切烦恼...因一切恶行...因一切忧虑...因一切热恼...因一切苦恼...因一切不善行而心混浊、扰动、激荡、震动、摇动、散乱、不寂静。"若知心意有混浊"：应知、应了知、应识知、应通达心的混浊状态——这是"若知心意有混浊"。
"应除魔罗之党羽"："魔罗"指那魔罗、黑者、主宰者、终结者、死魔、放逸缚者。"魔罗之党羽"即魔罗党、魔罗网、魔罗钩、魔罗饵、魔罗境、魔罗住处、魔罗行境、魔罗束缚，应断除、应驱散、应灭绝、应令不存在——如是"应除魔罗之党羽"。或者"魔罗之党羽"即魔罗党、不善党、苦生起、苦果报、导向地狱、导向畜生界、导向饿鬼界，应断除、应驱散、应灭绝、应令不存在——如是"应除魔罗之党羽"。
因此世尊说：
"不应作盗不妄语，以慈触动静诸物；
若知心意有混浊，应除魔罗之党羽。"

203.

Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe;

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyya.

Kodhātimānassa vasaṃ na gaccheti. Kodhoti yo cittassa āghāto paṭighāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. Atimānoti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Kodhātimānassa vasaṃ na gaccheti. Kodhassa ca atimānassa ca vasaṃ na gaccheyya, kodhañca atimānañca pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – kodhātimānassa vasaṃ na gacche.

Mūlampitesaṃ palikhañña tiṭṭheti. Katamaṃ kodhassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ kodhassa mūlaṃ. Katamaṃ atimānassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ , anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ atimānassa mūlaṃ. Mūlampi tesaṃ palikhañña tiṭṭheti. Kodhassa ca atimānassa ca mūlaṃ palikhaṇitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā tiṭṭheyya santiṭṭheyyāti – mūlampi tesaṃ palikhañña tiṭṭhe.

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhavैyyāti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Piyāti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yāssa [yassa (syā.) suttamālā oloketabbā] te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā – ime sattā piyā. Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā… gandhā… rasā… phoṭṭhabbā – ime saṅkhārā piyā. Appiyāti dve appiyā – sattā vā saṅkhārā vā. Katame sattā appiyā? Idha yāssa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā – ime sattā appiyā. Katame saṅkhārā appiyā? Amanāpikā rūpā amanāpikā saddā, gandhā… rasā… phoṭṭhabbā – ime saṅkhārā appiyā. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyyānikavacanaṃ apaṇṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyāti. Piyāppiyaṃ sātāsātaṃ sukhadukkhaṃ somanassadomanassaṃ iṭṭhāniṭṭhaṃ abhisambhavanto vā abhibhaveyya adhibhavanto vā abhisambhaveyyāti – athappiyaṃ vā pana appiyaṃ vā addhā bhavanto abhisambhaveyya.

Tenāha bhagavā –

‘‘Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe;

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyā’’ti.



203\
"不应随忿慢所使，挖除其根而安住；
或是可意不可意，确实存在应克服。"
"不应随忿慢所使"："忿"指心的愤怒、瞋恨...乃至...凶暴、怒气、心不满。"慢"指在此某人轻视他人，以生、姓...乃至...以某种事由。"不应随忿慢所使"：不应随忿和慢所使，应断除、驱散、灭绝、令忿和慢不存在——这是"不应随忿慢所使"。
"挖除其根而安住"：什么是忿的根？无明是根，不如理作意是根，我慢是根，无惭是根，无愧是根，掉举是根——这是忿的根。什么是慢的根？无明是根，不如理作意是根，我慢是根，无惭是根，无愧是根，掉举是根——这是慢的根。"挖除其根而安住"：挖掘、拔除、拔出、根除、连根拔起忿和慢的根，断除、驱散、灭绝、令不存在后应住立、安住——这是"挖除其根而安住"。
"或是可意不可意，确实存在应克服"："或"指词的连接、词的结合、词的圆满、字的和合、文的顺适、词的次序——这是"或"。"可意"有二种可意——有情或诸行。什么是可意有情？在此，对某人那些希望利益、希望有益、希望安乐、希望安稳的母亲、父亲、兄弟、姐妹、儿子、女儿、朋友、大臣、亲戚、血亲——这些是可意有情。什么是可意诸行？悦意色、悦意声、香、味、触——这些是可意诸行。"不可意"有二种不可意——有情或诸行。什么是不可意有情？在此，对某人那些不希望利益、不希望有益、不希望安乐、不希望安稳、欲夺生命的——这些是不可意有情。什么是不可意诸行？不悦意色、不悦意声、香、味、触——这些是不可意诸行。"确实"指一向语、无疑语、无惑语、无二语、无二分语、必定语、无误语、确立语——这是"确实"。"或是可意不可意，确实存在应克服"：应克服、征服、超越存在的可意不可意、乐不乐、苦乐、喜忧、合意不合意——这是"或是可意不可意，确实存在应克服"。
因此世尊说：
"不应随忿慢所使，挖除其根而安住；
或是可意不可意，确实存在应克服

204.

Paññaṃpurakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni;

Aratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme.

Paññaṃ purakkhatvā kalyāṇapītīti. Paññāti yā paññā pajānanā vicayo pavicayo dhammavicayo…pe… amoho sammādiṭṭhi. Paññaṃ purakkhatvāti idhekacco paññaṃ purato katvā carati paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo pekkhāyanabahulo [okkhāyanabahulo (bahūsu)] sampekkhāyanabahulo [samokkhāyanabahulo (sī. syā.)] vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti. Evampi paññaṃ purakkhatvā.

Atha vā gacchanto vā ‘‘gacchāmī’’ti pajānāti, ṭhito vā ‘‘ṭhitomhī’’ti pajānāti, nisinno vā ‘‘nisinnomhī’’ti pajānāti, sayāno vā ‘‘sayānomhī’’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānātīti. Evampi paññaṃ purakkhatvā.

Atha vā abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve sampajānakārī hotīti. Evampi paññaṃ purakkhatvā.

Kalyāṇapītīti buddhānussativasena uppajjati pīti pāmojjaṃ [pāmujjaṃ (syā.)] – kalyāṇapītīti. Dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati ānāpānassati maraṇassati kāyagatāsativasena upasamānussativasena uppajjati pīti pāmojjaṃ – kalyāṇapītīti – paññaṃ purakkhatvā kalyāṇapīti.

Vikkhambhaye tāni parissayānīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… ime vuccanti pākaṭaparissayā…pe… ime vuccanti paṭicchannaparissayā…pe… evampi tatrāsayāti – parissayā. Vikkhambhaye tāni parissayānīti. Tāni parissayāni vikkhambheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – vikkhambhaye tāni parissayāni.

Aratiṃ sahetha sayanamhi panteti. Aratīti yā arati aratitā anabhirati anabhiramaṇā [anabhiramanā (bahūsu) vibha. 856] ukkaṇṭhitā paritassitā. Sayanamhi panteti pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu aratiṃ saheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – aratiṃ sahetha sayanamhi pante.

Caturo sahetha paridevadhammeti. Cattāro paridevanīye dhamme saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – caturo sahetha paridevadhamme.

Tenāha bhagavā –

‘‘Paññaṃ purakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni;

Aratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme’’ti.



204\
"以慧为首善喜者，应能镇伏诸障碍；
应克不乐远处住，应克四种忧叹法。"
"以慧为首善喜者"："慧"指那慧、了知、简择、遍简择、择法...乃至...无痴、正见。"以慧为首"：在此某人以慧为前导而行，以慧为旗、以慧为幢、以慧为主，多作简择、多作遍简择、多作观察、多作遍观察，住于明显、习行于此、多作于此、倾向于此、向此、趣向此、信解此、以此为主——如是"以慧为首"。
或者，行走时知道"我在行走"，站立时知道"我在站立"，坐着时知道"我在坐着"，躺卧时知道"我在躺卧"，如其身体所安置而如实了知——如是"以慧为首"。
或者，向前、返回时正知而作，看前、看旁时正知而作，屈、伸时正知而作，持僧伽梨、钵、衣时正知而作，吃、喝、咀嚼、品味时正知而作，大小便利时正知而作，行、住、坐、眠、醒、语、默时正知而作——如是"以慧为首"。
"善喜"：因佛随念而生起喜、悦——这是"善喜"。因法随念、僧随念、戒随念、舍随念、天随念、入出息念、死随念、身至念、寂止随念而生起喜、悦——这是"善喜"——这就是"以慧为首善喜者"。
"应能镇伏诸障碍"："障碍"有二种障碍——显明障碍和隐藏障碍...乃至...这些称为显明障碍...乃至...这些称为隐藏障碍...乃至...如是依于彼——这是"障碍"。"应能镇伏诸障碍"：应镇伏、征服、压制、终结、践踏那些障碍——这是"应能镇伏诸障碍"。
"应克不乐远处住"："不乐"指那不乐、不乐性、不满、不欢喜、忧虑、苦恼。"远处住"：在远离的住处或在任一增上善法中，应克服、征服、压制、终结、践踏不乐——这是"应克不乐远处住"。
"应克四种忧叹法"：应克服、征服、压制、终结、践踏四种可忧叹法——这是"应克四种忧叹法"。
因此世尊说：
"以慧为首善喜者，应能镇伏诸障碍；
应克不乐远处住，应克四种忧叹法。"

205.

Kiṃsū asissaṃ kuva vā[kuhiṃ vā (sī.), kuvaṃ vā (syā.), kutha vā (ka.)]asissaṃ, dukkhaṃ vata settha kuvajja sessaṃ;

Ete vitakke paridevaneyye, vinayetha sekho aniketacārī[aniketasārī (syā.)].

Kiṃsūasissaṃ kuva vā asissanti. Kiṃsū asissāmīti kiṃ bhuñjissāmi odanaṃ vā kummāsaṃ vā sattuṃ vā macchaṃ vā maṃsaṃ vāti – kiṃsū asissaṃ. Kuva vā asissanti kattha bhuñjissāmi khattiyakule vā brāhmaṇakule vā vessakule vā suddakule vāti – kiṃsū asissaṃ kuva vā asissaṃ.

Dukkhaṃ vata settha kuvajja sessanti imaṃ rattiṃ dukkhaṃ sayittha phalake vā taṭṭikāya vā cammakhaṇḍe vā tiṇasanthāre vā paṇṇasanthāre vā palālasanthāre vā. Āgāmirattiṃ [āgamanarattiṃ (syā.)] kattha sukhaṃ sayissāmi mañce vā pīṭhe vā bhisiyā vā bimbohane vā vihāre vā aḍḍhayoge vā pāsāde vā hammiye vā guhāya vāti – dukkhaṃ vata settha kuvajja sessaṃ.

Etevitakke paridevaneyyeti. Ete vitakketi dve piṇḍapātapaṭisaññutte vitakke, dve senāsanapaṭisaññutte vitakke. Paridevaneyyeti ādevaneyye paridevaneyyeti – ete vitakke paridevaneyye.

Vinayetha sekho aniketacārīti. Sekhoti kiṃkāraṇā vuccati sekho? Sikkhatīti – sekho. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto passanto paccavekkhanto cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto, satiṃ upaṭṭhapento, cittaṃ samādahanto, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto, pahātabbaṃ pajahanto, bhāvetabbaṃ bhāvento, sacchikātabbaṃ sacchikaronto sikkhati ācarati samācarati samādāya sikkhati. Taṃkāraṇā vuccati – sekho. Vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya jānanto…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – vinayetha sekho.

Aniketacārīti . Kathaṃ niketacārī hoti? Idhekacco kulapalibodhena samannāgato hoti, gaṇapalibodhena… āvāsapalibodhena… cīvarapalibodhena… piṇḍapātapalibodhena… senāsanapalibodhena… gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ niketacārī hoti. Kathaṃ aniketacārī hoti? Idha bhikkhu na kulapalibodhena samannāgato hoti, na gaṇapalibodhena… na āvāsapalibodhena… na cīvarapalibodhena… na piṇḍapātapalibodhena… na senāsanapalibodhena… na gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ aniketacārī hoti.

‘‘Magadhaṃ gatā kosalaṃ gatā, ekacciyā pana vajjibhūmiyā;

Migā viya asaṅghacārino [māgadhā visaṅghacārino (syā.)], aniketā viharanti bhikkhavo.

‘‘Sādhu caritakaṃ sādhu sucaritaṃ, sādhu sadā aniketavihāro;

Atthapucchanaṃ padakkhiṇaṃ kammaṃ, etaṃ sāmaññaṃ akiñcanassā’’ti.

Vinayetha sekho aniketacārī. Tenāha bhagavā –

‘‘Kiṃsū asissaṃ kuva vā asissaṃ, dukkhaṃ vata settha kuvajja sessaṃ;

Ete vitakke paridevaneyye, vinayetha sekho aniketacārī’’ti.



205\
"今将食何何处食，昨睡甚苦今何宿；
有学行者无住着，应除此等忧叹想。"
"今将食何何处食"："今将食何"指我将吃什么？饭或粥或干粮或鱼或肉——这是"今将食何"。"何处食"指我将在何处吃？刹帝利家或婆罗门家或吠舍家或首陀罗家——这是"今将食何何处食"。
"昨睡甚苦今何宿"指昨夜睡得很苦，在木板上或草席上或皮革上或草垫上或叶垫上或稻草垫上。今夜将在何处安乐而睡？在床上或椅上或褥上或枕上或精舍或半圆顶屋或殿堂或楼房或山洞中——这是"昨睡甚苦今何宿"。
"此等忧叹想"："此等想"指两种关于乞食的想，两种关于住处的想。"忧叹"指可悲叹、可忧叹——这是"此等忧叹想"。
"有学行者无住着应除"："有学"为何称为有学？因为修学——有学。修学什么？修学增上戒、修学增上心、修学增上慧。什么是增上戒学...乃至...这是增上慧学。对这三学作意而学，知、见、省察、心决定而学，以信胜解而学，精进策励、念现起、心等持、以慧了知而学，应知者知而学，应遍知者遍知、应断者断、应修者修、应证者证而学、行、奉行、受持而学。因此称为有学。为调伏、对治、断除、止息、舍离、止息，应学增上戒、应学增上心、应学增上慧。这三学作意而应学，知...乃至...应证者证而应学、应行、应奉行、应受持而行——这是"有学应除"。
"无住着"：如何是住着行者？在此某人具有家庭羁绊、众羁绊、住处羁绊、衣羁绊、食羁绊、住所羁绊、病缘医药资具羁绊。如是为住着行者。如何是无住着行者？在此比丘不具有家庭羁绊、不具有众羁绊、不具有住处羁绊、不具有衣羁绊、不具有食羁绊、不具有住所羁绊、不具有病缘医药资具羁绊。如是为无住着行者。
"往摩揭陀（Magadha）往憍萨罗（Kosala），
某些往跋耆地（Vajji）；
如鹿独行无群聚，比丘无家而安住。
善行善修习，善常无家住；
问义右绕业，此为无物沙门。"
"有学行者无住着应除"。
因此世尊说：
"今将食何何处食，昨睡甚苦今何宿；
有学行者无住着，应除此

206.

Annañca laddhā vasanañca kāle, mattaṃ sa jaññā[mattaṃ so jaññā (syā.)]idha tosanatthaṃ;

So tesu gutto yatacāri gāme, rusitopi[dūsitopi (ka.)]vācaṃ pharusaṃ na vajjā.

Annañca laddhā vasanañca kāleti. Annanti odano kummāso sattu maccho maṃsaṃ. Vasananti cha cīvarāni – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. Annañca laddhā vasanañca kāleti. Cīvaraṃ labhitvā piṇḍapātaṃ labhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṃ nijigīsanatāya, na dārudānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cātukamyatāya, na muggasūpyatāya, na pāribhaṭyatāya, na pīṭhamaddikatāya, na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesanikena, na vejjakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti – annañca laddhā vasanañca kāle.

Mattaṃsa jaññā idha tosanatthanti. Mattaṃ sa jaññāti dvīhi kāraṇehi mattaṃ jāneyya – paṭiggahaṇato vā paribhogato vā. Kathaṃ paṭiggahaṇato mattaṃ jānāti? Thokepi diyyamāne kulānudayāya [kulānuddayāya (sī. ka.)] kulānurakkhāya kulānukampāya paṭiggaṇhāti, bahukepi diyyamāne kāyaparihārikaṃ cīvaraṃ paṭiggaṇhāti kucchiparihārikaṃ piṇḍapātaṃ paṭiggaṇhāti. Evaṃ paṭiggahaṇato mattaṃ jānāti. Kathaṃ paribhogato mattaṃ jānāti?

Paṭisaṅkhā yoniso cīvaraṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ.

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.

Paṭisaṅkhā yoniso senāsanaṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ.

Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati yāvadeva uppannānaṃ veyyābyādhikānaṃ [veyyābādhikānaṃ (sī. syā.)] vedanānaṃ paṭighātāya abyāpajjaparamatāya.

Evaṃ paribhogato mattaṃ jānāti. Mattaṃ sa jaññāti. Imehi dvīhi kāraṇehi mattaṃ jāneyya ājāneyya paṭivijāneyya paṭivijjheyyāti – mattaṃ sa jaññā.

Idha tosanatthanti. Idha bhikkhu santuṭṭho hoti itarītarena cīvarena itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.


[继续翻译]
206\
"得食得衣于时宜，知量于此为满足；
于彼防护入聚落，虽受激怒不恶语。"
"得食得衣于时宜"："食"指饭、粥、干粮、鱼、肉。"衣"指六种衣——麻衣、棉衣、丝衣、毛衣、麻布衣、混合衣。"得食得衣于时宜"：获得衣、获得食物，不以欺诈、不以谄媚、不以暗示、不以诡计、不以以利求利、不以施木、不以施竹、不以施钵、不以施花、不以施果、不以施浴具、不以施粉、不以施泥土、不以施齿木、不以施洗脸水、不以谄谀、不以豆汤语、不以抚养、不以座位按摩、不以占相、不以兽医术、不以占身相、不以占星相、不以使者行、不以遣使行、不以腿使行、不以医术、不以以食易食、不以布施相续，而以法、以平等而得、获得、证得、寻得、获致——这是"得食得衣于时宜"。
"知量于此为满足"："知量"由两种原因而知量——从接受或从受用。如何从接受知量？即使施予少许，为怜愍家族、守护家族、同情家族而接受，即使施予很多，接受足以护身的衣，接受足以护腹的食。如是从接受知量。如何从受用知量？
如理省察而受用衣，只为防御寒、防御热、防御虻蚊风热蛇虫触，只为遮蔽羞处。
如理省察而受用食，不为嬉戏、不为骄慢、不为装饰、不为庄严，只为此身住立存续，为止息伤害，为资助梵行。如是我将除旧受，不生新受，我将维持生命，无过且安住。
如理省察而受用住所，只为防御寒、防御热、防御虻蚊风热蛇虫触，只为除去气候危险、乐独处。
如理省察而受用病缘医药资具，只为防御已生病痛受，为无恼极致。
如是从受用知量。"知量"：应由这两种原因知量、了知、识知、通达——这是"知量"。
"于此为满足"：在此比丘以随得衣知足，赞叹随得衣知足，不为衣而从事不适当寻求，未得衣不忧虑，得衣不贪著、不迷醉、不耽溺，见过患，有出离慧而受用；以此随得衣知足而不自赞，不毁他。于此谁聪明、不懈怠、正知、正念——此称为比丘住立于古老最上圣种。


Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena piṇḍapātena itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena senāsanena itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati , aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca gilānapaccayabhesajjaparikkhāraṃ na paritassati, laddhā ca gilānapaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhitoti – mattaṃ sa jaññā idha tosanatthaṃ.

Sotesu gutto yatacāri gāmeti. So tesu guttoti cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto. Atha vā āyatanesu gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto.

Yatacāri gāmeti gāme yato yatto paṭiyatto gutto gopito rakkhito saṃvutoti – so tesu gutto yatacāri gāme.

Rusitopi vācaṃ pharusaṃ na vajjāti. Dūsito khuṃsito vambhito ghaṭṭito garahito upavadito pharusena kakkhaḷena nappaṭivajjā nappaṭibhaṇeyya, akkosantaṃ na paccakkoseyya, rosantaṃ nappaṭiroseyya, bhaṇḍantaṃ na paṭibhaṇḍeyya, na kalahaṃ kareyya, na bhaṇḍanaṃ kareyya, na viggahaṃ kareyya, na vivādaṃ kareyya, na medhagaṃ kareyya, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – rusitopi vācaṃ pharusaṃ na vajjā.

Tenāha bhagavā –

‘‘Annañca laddhā vasanañca kāle, mattaṃ sa jaññā idha tosanatthaṃ;

So tesu gutto yatacāri gāme, rusitopi vācaṃ pharusaṃ na vajjā’’ti.



复次，比丘以随得食知足，赞叹随得食知足，不为食而从事不适当寻求，未得食不忧虑，得食不贪著、不迷醉、不耽溺，见过患，有出离慧而受用；以此随得食知足而不自赞，不毁他。于此谁聪明、不懈怠、正知、正念——此称为比丘住立于古老最上圣种。
复次，比丘以随得住处知足，赞叹随得住处知足，不为住处而从事不适当寻求，未得住处不忧虑，得住处不贪著、不迷醉、不耽溺，见过患，有出离慧而受用；以此随得住处知足而不自赞，不毁他。于此谁聪明、不

207.

Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa;

Upekkhamārabbha samāhitatto, takkāsayaṃ kukkuccañcupacchinde[kukkucciyūpacchinde (syā.)].

Okkhittacakkhu na ca pādaloloti. Kathaṃ khittacakkhu hoti ? Idhekacco bhikkhu cakkhulolo, cakkhuloliyena samannāgato hoti, ‘‘adiṭṭhaṃ dakkhitabbaṃ, diṭṭhaṃ samatikkamitabba’’nti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto ca hoti rūpadassanāya. Evampi khittacakkhu 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 [pekkhamāno (bahūsu)] gacchati. Evampi khittacakkhu hoti.

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

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā. Evampi khittacakkhu hoti.

Kathaṃ na khittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti ‘‘adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabba’’nti na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ ananuyutto ca hoti rūpadassanāya . Evampi na khittacakkhu hoti.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati. Evampi na khittacakkhu hoti.

Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… cakkhundriye saṃvaraṃ āpajjati. Evampi na khittacakkhu hoti.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanānuyogā paṭivirato hoti. Evampi na khittacakkhu hotīti – okkhittacakkhu.

Na ca pādaloloti. Kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti, ārāmena ārāmaṃ…pe… dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evampi pādalolo hoti.

Atha vā bhikkhu antopi saṅghārāme pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati. Vihārato…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti.


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"下垂眼目不躁足，修习禅定多觉醒；
平等舍心得等持，应断思虑与恶作。"
何为散乱眼？在此某比丘眼散乱，具足眼散乱性，"未见应见，已见应超越"，从园林到园林，从公园到公园，从村到村，从市镇到市镇，从城到城，从国到国，从地区到地区，从事长期游行，不定游行，热衷于观看色。如是为散乱眼。
或者比丘入村落，行于街道，不防护而行，看象，看马，看车，看步行者，看女人，看男人，看男童，看女童，看商店，看房屋前，看上，看下，看四方而行。如是为散乱眼。
或者比丘以眼见色后，取相，取细相。因不防护眼根而住，贪忧恶不善法会流入，他不实行防护，不护眼根，不获得眼根律仪。如是为散乱眼。
或如某些沙门婆罗门食用信施食物后，他们从事如是观看表演：即观看舞蹈、歌唱、音乐、戏剧、说书、手鼓、钵击、陶罐音乐、杂技、旃陀罗竹戏、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、军队检阅等等。如是为散乱眼。
何为不散乱眼？在此某比丘不眼散乱，不具足眼散乱性，"未见应见，已见应超越"，不从园林到园林，不从公园到公园，不从村到村，不从市镇到市镇，不从城到城，不从国到国，不从地区到地区从事长期游行，不定游行，不热衷于观看色。如是为不散乱眼。
或者比丘入村落，行于街道，防护而行，不看象...乃至...不看四方而行。如是为不散乱眼。
或者比丘以眼见色后，不取相...乃至...获得眼根律仪。如是为不散乱眼。
或如某些沙门婆罗门食用信施食物后...乃至...军队检阅等等。远离如是观看表演。如是为不散乱眼——这是"下垂眼"。
"不躁足"：何为躁足？在此某比丘躁足，具足躁足性，从园林到园林...乃至...从事长期游行，不定游行，热衷于观看色。如是为躁足。
或者比丘在僧园内也躁足，具足躁足性，无因无缘，掉举心不寂静，从僧房到僧房而行。从精舍...乃至...谈论有无之论。如是为躁足。


Na ca pādaloloti. Pādaloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo.

Jhānānuyutto bahujāgarassāti. Jhānānuyuttoti dvīhi kāraṇehi jhānānuyutto – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa… tatiyassa jhānassa… catutthassa jhānassa uppādāya yutto payutto āyutto samāyuttoti. Evampi jhānānuyutto. Atha vā uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti [bahuliṃ karoti (ka.)], uppannaṃ vā dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ āsevati bhāveti bahulīkarotīti. Evampi jhānānuyutto.

Bahujāgarassāti idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi katvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetīti – jhānānuyutto bahujāgarassa.

Upekkhamārabbha samāhitattoti. Upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. Samāhitattoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. Upekkhamārabbha samāhitattoti. Catutthe jhāne upekkhaṃ ārabbha ekaggacitto avikkhittacitto avisāhaṭamānasoti – upekkhamārabbha samāhitatto.

Takkāsayaṃ kukkuccañcupacchindeti. Takkāti nava vitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko, ñātivitakko, janapadavitakko, amaravitakko, parānudayatāpaṭisaññutto vitakko, lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko – ime vuccanti nava vitakkā. Kāmavitakkānaṃ kāmasaññāsayo, byāpādavitakkānaṃ byāpādasaññāsayo, vihiṃsāvitakkānaṃ vihiṃsāsaññāsayo. Atha vā takkānaṃ vitakkānaṃ saṅkappānaṃ avijjāsayo, ayoniso manasikāro āsayo, asmimāno āsayo, anottappaṃ āsayo, uddhaccaṃ āsayo.

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.


"不躁足"：应断除、驱散、灭绝、不存在躁足性，应远离、离开、超越、出离、解脱、不束缚、以无限制心而住，应乐独处、喜独处、专注内心寂止、不舍禅定、具足观、增长空闲处、禅修、乐禅、随顺独处、重视自利——这是"下垂眼且不躁足"。
"修习禅定多觉醒"："修习禅定"由两种原因：为未生起初禅的生起而相应、努力、致力、专注，为未生起第二禅...第三禅...第四禅的生起而相应、努力、致力、专注——如是修习禅定。或者已生起初禅而修习、培育、多作，已生起第二禅...第三禅...第四禅而修习、培育、多作——如是修习禅定。
"多觉醒"：在此比丘白天以经行、坐禅净化心离诸障碍法，夜晚初夜以经行、坐禅净化心离诸障碍法，夜晚中夜以右胁作狮子卧，足足相叠，具念正知，作意起想，夜晚后夜起来以经行、坐禅净化心离诸障碍法——这是"修习禅定多觉醒"。
"平等舍心得等持"："舍"指第四禅中的舍、舍性、遍舍、心平等、心轻安、心中性。"得等持"指心的住立、安住、确立、不散乱、不扰动、心不散动、寂止、定根、定力、正定。"平等舍心得等持"：在第四禅中依于舍而一境心、不散乱心、不散动心——这是"平等舍心得等持"。
"应断思虑与恶作"："思虑"指九种寻：欲寻、瞋寻、害寻、亲属寻、国土寻、不死寻、关于怜悯他人的寻、关于利养恭敬名声的寻、关于不轻视的寻——这些称为九种寻。欲寻以欲想为依，瞋寻以瞋想为依，害寻以害想为依。或者思虑、寻、伺以无明为依，不如理作意为依，我慢为依，无愧为依，掉举为依。
"恶作"指手恶作是恶作，足恶作是恶作，手足恶作是恶作，于不适当认为适当，于适当认为不适当，于无过认为有过，于有过认为无过。凡如是恶作、恶作性、恶作状态、心追悔、意恼——这称为恶作。


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… kataṃ me manoduccaritaṃ… kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro 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… ‘‘bhojane amattaññūmhī’’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… ‘‘dukkhasamudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Takkāsayaṃ kukkuccañcupacchindeti. Takkañca takkāsayañca kukkuccañca upacchindeyya chindeyya ucchindeyya samucchindeyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – takkāsayaṃ kukkuccañcupacchinde.

Tenāha bhagavā –

‘‘Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa;

Upekkhamārabbha samāhitatto, takkāsayaṃ kukkuccañcupacchinde’’ti.



复次，由两种原因生起恶作、心追悔、意恼——由已作和未作。如何由已作和未作而生起恶作、心追悔、意恼？"我作了身恶行，未作身善行"而生起恶作、心追悔、意恼。"我作了语恶行...我作了意恶行...我作了杀生，未作离杀生"而生起恶作、心追悔、意恼。"我作了不与取...邪淫...妄语...两舌...恶口...绮语...贪欲...瞋恚...邪见，未作正见"而生起恶作、心追悔、意恼。如是由已作和未作而生起恶作、心追悔、意恼。
或者"我于诸戒不圆满行者"而生起恶作、心追悔、意恼；"我于诸根不守护门"..."我于食不知量"..."我不修习警寤"..."我不具足正念正知"..."我未修四念处"..."我未修四正勤"..."我未修四神足"..."我未修五根"..."我未修五力"..."我未修七觉支"..."我未修八支圣道"..."我未遍知苦"..."我未断集"..."我未修道"..."我未证灭"而生起恶作、心追悔、意恼。"应断思虑与恶作"：应断除、切断、断绝、遍断、舍断、驱散、灭绝、令不存在思虑及思虑依和恶作——这是"应断思虑与恶作"。
因此世尊说：
"下垂眼目不躁足，修习禅定多觉醒；
平等舍心得等持，应断思虑与恶作。"

208.

Cuditovacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde;

Vācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyya.

Cudito vacībhi satimābhinandeti. Cuditoti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti – ‘‘idaṃ te, āvuso, ayuttaṃ, idaṃ te appattaṃ, idaṃ te asāruppaṃ, idaṃ te asīlaṭṭha’’nti. Satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya. Yathā itthī vā puriso vā daharo yuvā maṇḍanajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpetvā nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya; evameva satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya.

‘‘Nidhīnaṃva [nidhinaṃva (ka.) dha. pa. 76] pavattāraṃ, yaṃ passe vajjadassinaṃ;

Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje.

‘‘Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo;

Ovadeyyānusāseyya, asabbhā ca nivāraye;

Satañhi so piyo hoti, asataṃ hoti appiyo’’ti.

Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhindeti. Sabrahmacārīti ekakammaṃ ekuddeso samasikkhatā. Sabrahmacārīsu khilaṃ pabhindeti. Sabrahmacārīsu āhatacittataṃ khilajātataṃ pabhindeyya , pañcapi cetokhile bhindeyya, tayopi cetokhile bhindeyya, rāgakhilaṃ dosakhilaṃ mohakhilaṃ bhindeyya pabhindeyya sambhindeyyāti – sabrahmacārīsu khilaṃ pabhinde.

Vācaṃpamuñce kusalaṃ nātivelanti. Ñāṇasamuṭṭhitaṃ vācaṃ muñceyya, atthūpasaṃhitaṃ dhammūpasaṃhitaṃ kālena sāpadesaṃ pariyantavatiṃ vācaṃ muñceyya pamuñceyyāti – vācaṃ pamuñce kusalaṃ. Nātivelanti. Velāti dve velā – kālavelā ca sīlavelā ca. Katamā kālavelā? Kālātikkantaṃ vācaṃ na bhāseyya, velātikkantaṃ vācaṃ na bhāseyya, kālavelātikkantaṃ vācaṃ na bhāseyya, kālaṃ asampattaṃ vācaṃ na bhāseyya, velaṃ asampattaṃ vācaṃ na bhāseyya, kālavelaṃ asampattaṃ vācaṃ na bhāseyya.

‘‘Yo ve [ca (syā.)] kāle asampatte, ativelañca bhāsati;

Evaṃ so nihato seti, kokilāyeva [kokiliyāva (syā.)] atrajo’’ti.

Ayaṃ kālavelā. Katamā sīlavelā? Ratto vācaṃ na bhāseyya, duṭṭho vācaṃ na bhāseyya, mūḷho vācaṃ na bhāseyya, musāvādaṃ na bhāseyya, pisuṇavācaṃ na bhāseyya, pharusavācaṃ na bhāseyya, samphappalāpaṃ na bhāseyya na katheyya na bhaṇeyya na dīpayeyya na vohareyya. Ayaṃ sīlavelāti – vācaṃ pamuñce kusalaṃ nātivelaṃ.

Janavādadhammāya na cetayeyyāti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Janassa vādāya upavādāya nindāya garahāya akittiyā avaṇṇahārikāya sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā na cetayeyya cetanaṃ na uppādeyya cittaṃ na uppādeyya saṅkappaṃ na uppādeyya manasikāraṃ na uppādeyyāti – janavādadhammāya na cetayeyya.


208\
"受语责时应喜念，破同梵行者顽固；
善语适时不过度，勿思虑及众人语。"
"受语责时应喜念"："受责"指和尚或阿阇黎或同和尚者或同阿阇黎者或友人或熟识者或亲密者或同伴责备——"贤友，这对你不适当，这对你未至，这对你不相应，这对你非戒"。应建立念而欢喜、随喜、欢乐、随悦、希望、接受、愿望、羡慕、渴望那责备。如同女子或男子年轻青春爱装饰洗头后，得到青莲花鬘或茉莉花鬘或素馨花鬘，双手接受置于最上首头上而欢喜、随喜、欢乐、随悦、希望、接受、愿望、羡慕、渴望；如是应建立念而欢喜、随喜、欢乐、随悦、希望、接受、愿望、羡慕、渴望那责备。
"如见指过者，如指示宝藏，
应亲智慧者，责备语有德。
亲近如是者，善增恶不增，
教诫与训诲，远离不善语；
善人喜爱彼，不善人不喜。"
"受语责时应喜念，破同梵行者顽固"："同梵行者"指同业、同教、同学者。"破同梵行者顽固"：应破、应断、应遍断对同梵行者的恼害心、顽固性，应破五心的顽固，应破三心的顽固，应破、应断、应遍断贪顽固、瞋顽固、痴顽固——这是"破同梵行者顽固"。
"善语适时不过度"：应发善慧语，应发合义、合法、适时、有缘由、有限度语——这是"善语"。"不过度"：有两种过度——时过度和戒过度。什么是时过度？不应说过时语，不应说过度语，不应说过时过度语，不应说未至时语，不应说未至度语，不应说未至时度语。
"若未到时说，过度语言者，
如是被杀卧，如被杀杜鹃。"
这是时过度。什么是戒过度？有贪不应说语，有瞋不应说语，有痴不应说语，不应说妄语，不应说两舌，不应说恶口，不应说绮语不应说不应谈不应述不应明不应用。这是戒过度——这是"善语适时不过度"。
"勿思虑及众人语"："众人"指刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天与人。不应思虑、不应生起思虑、不应生起心、不应生起思、不应生起作意众人的说话、诽谤、责难、呵责、不称赞、败坏名誉，或戒缺陷、或行缺陷、或见缺陷、或命缺陷——这是"勿思虑及众人语"。


Tenāha bhagavā –

‘‘Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde;

Vācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyyā’’ti.

209.

Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe;

Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāgaṃ.

Athāparaṃpañca rajāni loketi. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Pañca rajānīti rūparajo, saddarajo, gandharajo, rasarajo, phoṭṭhabbarajo.

‘‘Rāgo rajo na ca pana reṇu vuccati, rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā [paṭivinoditvā (ka.)] paṇḍitā, viharanti te vigatarajassa sāsane.

‘‘Doso rajo na ca pana reṇu vuccati…pe…;

Viharanti te vigatarajassa sāsane.

‘‘Moho rajo na ca pana reṇu vuccati…pe…;

Viharanti te vigatarajassa sāsane’’.

Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – athāparaṃ pañca rajāni loke.

Yesaṃ satīmā vinayāya sikkheti. Yesanti rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa. Satīmāti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto upagato samupagato upapanno samupapanno samannāgato. So vuccati satimā . Sikkheti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. Yesaṃ satīmā vinayāya sikkheti. Satimā puggalo yesaṃ rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – yesaṃ satīmā vinayāya sikkhe.

Rūpesusaddesu atho rasesu, gandhesu phassesu sahetha rāganti. Rūpesu saddesu gandhesu rasesu phoṭṭhabbesu rāgaṃ saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – rūpesu saddesu atho rasesu gandhesu phassesu sahetha rāgaṃ.

Tenāha bhagavā –

‘‘Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe;

Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāga’’nti.



因此世尊说：
"受语责时应喜念，破同梵行者顽固；
善语适时不过度，勿思虑及众人语。"
209\
"复次世间五种尘，具念应学令调伏；
于色声及味香触，应当克制诸贪欲。"
"复次世间五种尘"："复次"指词的连接、词的结合、词的圆满、字的和合、文的顺适、词的次序——这是"复次"。"五种尘"指色尘、声尘、香尘、味尘、触尘。
"贪为尘非称微尘，贪是尘之同义语；
诸智者舍此等尘，住于离尘者教中。
瞋为尘非称微尘...乃至...
住于离尘者教中。
痴为尘非称微尘...乃至...
住于离尘者教中。"
"世间"指地狱世间、人世间、天世间、蕴世间、界世间、处世间——这是"复次世间五种尘"。
"具念应学令调伏"："令"指对色贪、声贪、香贪、味贪、触贪。"具念"指那念、随念、忆念、念、记忆性、持续性、不漂浮性、不忘失性、念根、念力、正念、念觉支、一行道——这称为念。具足、完全具足、到达、完全到达、达到、完全达到、具备此念者。他称为具念。"应学"指三学——增上戒学、增上心学、增上慧学。什么是增上戒学...乃至...这是增上慧学。"具念应学令调伏"：具念者应为调伏、对治、断除、止息、舍离、止息那些色贪、声贪、香贪、味贪、触贪而学增上戒、学增上心、学增上慧，作意这三学而学，知而学...乃至...应证者证而学、应行、应奉行、应受持而行——这是"具念应学令调伏"。
"于色声及味香触，应当克制诸贪欲"：应克制、征服、压制、终结、践踏于色、声、香、味、触的贪——这是"于色声及味香触，应当克制诸贪欲"。
因此世尊说：
"复次世间五种尘，具念应学令调伏；
于色声及味香触，应当克制诸贪欲。"

210.

Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto;

Kāle so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so. [iti bhagavā]

Etesu dhammesu vineyya chandanti. Etesūti rūpesu saddesu gandhesu rasesu phoṭṭhabbesu. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ…pe… kāmacchandanīvaraṇaṃ. Etesu dhammesu vineyya chandanti. Etesu dhammesu chandaṃ vineyya paṭivineyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – etesu dhammesu vineyya chandaṃ.

Bhikkhu satimā suvimuttacittoti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu, sekho vā bhikkhu. Satimāti yā sati anussati…pe… sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto…pe… so vuccati satimā.

Bhikkhu satimā suvimuttacittoti. Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, tatiyaṃ jhānaṃ samāpannassa pītiyā ca cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ… ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ… nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, sakadāgāmissa oḷārikā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ , anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – bhikkhu satimā suvimuttacitto.

Kālena so sammā dhammaṃ parivīmaṃsamānoti. Kālenāti uddhate citte samathassa [samādhissa (sī.)] kālo, samāhite citte vipassanāya kālo.

‘‘Kāle paggaṇhati cittaṃ, niggaṇhati punāpare [athāpare (syā.)];

Sampahaṃsati kālena, kāle cittaṃ samādahe.

‘‘Ajjhupekkhati kālena, so yogī kālakovido;

Kimhi kālamhi paggāho, kimhi kāle viniggaho.

‘‘Kimhi pahaṃsanākālo, samathakālo ca kīdiso;

Upekkhākālaṃ cittassa, kathaṃ dasseti yogino.

‘‘Līne cittamhi paggāho, uddhatasmiṃ viniggaho;

Nirassādagataṃ cittaṃ, sampahaṃseyya tāvade.

‘‘Sampahaṭṭhaṃ yadā cittaṃ, alīnaṃ bhavatinuddhataṃ;

Samathassa ca so [samathanimittassa so (sī. ka.)] kālo, ajjhattaṃ ramaye mano.

‘‘Etena mevupāyena, yadā hoti samāhitaṃ;

Samāhitacittamaññāya, ajjhupekkheyya tāvade.

‘‘Evaṃ kālavidū dhīro, kālaññū kālakovido;

Kālena kālaṃ cittassa, nimittamupalakkhaye’’ti.


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"于此诸法除欲求，比丘具念善解脱；
随时正观察诸法，成为专一破暗冥。"
"于此诸法除欲求"："于此"指于色、声、香、味、触。"欲求"指对欲的欲求、欲贪、欲喜、欲爱、欲爱著、欲热恼、欲迷醉、欲执着、欲暴流、欲轭、欲取...乃至...欲求盖。"于此诸法除欲求"：应除去、对治、断除、驱散、灭绝、令不存在于此诸法的欲求——这是"于此诸法除欲求"。
"比丘具念善解脱"："比丘"指凡夫善人比丘或有学比丘。"具念"指那念、随念...乃至...正念、念觉支、一行道——这称为念。具足、完全具足...乃至...他称为具念。
"比丘具念善解脱"：入初禅者心从诸盖解脱、善解脱、完全解脱，入第二禅者心从寻伺解脱、善解脱、完全解脱，入第三禅者心从喜解脱、善解脱、完全解脱，入第四禅者心从苦乐解脱、善解脱、完全解脱；入空无边处者心从色想、对碍想、种种想解脱、善解脱、完全解脱，入识无边处者心从空无边处想...入无所有处者心从识无边处想...入非想非非想处者心从无所有处想解脱、善解脱、完全解脱；预流者心从身见、疑、戒禁取、见随眠、疑随眠及俱生烦恼解脱、善解脱、完全解脱，一来者心从粗欲贪随眠、瞋恚随眠及俱生烦恼解脱、善解脱、完全解脱，不还者心从随眠俱生欲贪结、瞋恚结、随眠俱生欲贪随眠、瞋恚随眠及俱生烦恼解脱、善解脱、完全解脱，阿罗汉心从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠及俱生烦恼和一切外相解脱、善解脱、完全解脱——这是"比丘具念善解脱"。
"随时正观察诸法"："随时"指当心掉举时是止的时候，当心等持时是观的时候。
"时时策励心，时时复抑制；
时时令欢喜，时时令等持。
瑜伽者知时，时时起舍心；
何时应策励，何时应抑制。
何时令欢喜，何为止时宜；
于心舍时节，瑜伽如何见。
心沉时策励，掉举应抑制；
心无味疲倦，应即令欢喜。
当心已欢喜，不沉亦不掉；
即是止时宜，内心应欢乐。
如是诸方便，当心得等持；
知心已等持，即应生舍心。
智者知时节，识时通时机；
随时随时节，观察心相好。"
[未


Kālena so sammā dhammaṃ parivīmaṃsamānoti. ‘‘Sabbe saṅkhārā aniccā’’ti sammā dhammaṃ parivīmaṃsamāno, ‘‘sabbe saṅkhārā dukkhā’’ti sammā dhammaṃ parivīmaṃsamāno, ‘‘sabbe dhammā anattā’’ti sammā dhammaṃ parivīmaṃsamāno…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti – sammā dhammaṃ parivīmaṃsamāno.

Ekodibhūto vihane tamaṃ so, iti bhagavāti. Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – ekodibhūto. Vihane tamaṃ soti rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ mānatamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ haneyya vihaneyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya.

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, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ 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 – ekodibhūto vihane tamaṃ so iti bhagavā.

Tenāha bhagavā –

‘‘Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto;

Kālena so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so’’. [iti bhagavāti]

Sāriputtasuttaniddeso soḷasamo.

Aṭṭhakavaggamhi soḷasa suttaniddesā samattā.


"随时正观察诸法"："一切行无常"而正观察法，"一切行是苦"而正观察法，"一切法无我"而正观察法...乃至..."凡有生起法者皆是灭法"而正观察法。
"成为专一破暗冥，世尊说"："专一"指一境心、不散乱心、不散动心、止、定根、定力、正定——这是"成为专一"。"破暗冥"指应破、应断、应舍、应驱散、应灭绝、应令不存在贪暗、瞋暗、痴暗、见暗、慢暗、烦恼暗、恶行暗、令盲、令无眼、令无智、灭慧、属恼害分、不导向涅槃。
"世尊"是尊敬语。又，破贪故为世尊，破瞋故为世尊，破痴故为世尊，破慢故为世尊，破见故为世尊，破棘刺故为世尊，破烦恼故为世尊；分别、遍分别、详分别法宝故为世尊；诸有的终结者故为世尊；修身、修戒、修心、修慧故为世尊；亲近森林、丛林、边远住处、少声、少响、人迹罕至、适合独处故为世尊；得分衣食住药资具故为世尊；得分义味、法味、解脱味、增上戒、增上心、增上慧故为世尊；得分四禅、四无量、四无色定故为世尊；得分八解脱、八胜处、九次第住定故为世尊；得分十想修习、十遍处定、入出息念定、不净定故为世尊；得分四念处、四正勤、四神足、五根、五力、七觉支、八支圣道故为世尊；得分十如来力、四无畏、四无碍解、六神通、六佛法故为世尊；"世尊"此名非母作、非父作、非兄作、非姐作、非友臣作、非亲戚血亲作、非沙门婆罗门作、非天神作；这是诸佛世尊在菩提树下随一切智智的证得而作的解脱终极的施设，即此"世尊"——这是"成为专一破暗冥,世尊说"。
因此世尊说：
"于此诸法除欲求，比丘具念善解脱；
随时正观察诸法，成为专一破暗冥。"
舍利弗经义释第十六竟。
八品中十六经义释竟。


Mahāniddesapāḷi niṭṭhitā.

大义释圣典终竟。

