Pārāyanavagganiddeso

1. Ajitamāṇavapucchāniddeso

1.

Kenassunivuto loko, [iccāyasmā ajito]

Kenassu nappakāsati;

Kissābhilepanaṃ brūsi[brūhi (syā.)], kiṃsu tassa mahabbhayaṃ.

Kenassu nivuto lokoti. Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko devaloko – ayaṃ vuccati loko. Ayaṃ loko kena āvuto nivuto ovuto [ophuto (syā.)] pihito paṭicchanno paṭikujjitoti – kenassu nivuto loko?

Iccāyasmā ajitoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ [padānupubbatāmetaṃ (bahūsu)] iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. Ajitoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā ajito.

Kenassu nappakāsatīti kena loko nappakāsati na bhāsati na tapati na virocati na ñāyati na paññāyatīti – kenassu nappakāsati .

Kissābhilepanaṃ brūsīti kiṃ lokassa lepanaṃ lagganaṃ bandhanaṃ upakkileso. Kena loko litto saṃlitto upalitto kiliṭṭho saṃkiliṭṭho makkhito saṃsaṭṭho laggo laggito palibuddho, brūsi ācikkhasi desesi paññapesi [paññāpesi (ka.)] paṭṭhapesi vivarasi vibhajasi uttānīkarosi [uttāniṃ karosi (ka.)] pakāsesīti – kissābhilepanaṃ brūsi.

Kiṃsutassa mahabbhayanti kiṃ lokassa bhayaṃ mahabbhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggoti – kiṃsu tassa mahabbhayaṃ. Tenāha so brāhmaṇo –

‘‘Kenassu nivuto loko, [iccāyasmā ajito]

Kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya’’nti.



波罗衍那品解释
1. 阿耆多学童问题解释
1.
世间为何所遮蔽，[尊者阿耆多如是说]
为何不得显现明；
请说何为其染著，何为其大怖畏。
"世间为何所遮蔽"，此中"世间"指：地狱世间、畜生世间、饿鬼世间、人世间、天世间、蕴世间、界世间、处世间、此世间、他世间、梵世间、天世间——此称为世间。此世间为何所遮蔽、覆盖、遮掩、关闭、隐蔽、遮障——"世间为何所遮蔽"？
"尊者阿耆多如是说"，此中"如是"为：句子连接、句子结合、句子圆满、字母和谐、文句顺畅、句子次第，此即"如是"。"尊者"为：亲爱语、尊重语、敬意与恭敬的称谓，此即"尊者"。"阿耆多"为：此婆罗门之名称、称号、名字、称呼、名、命名、命名词、语词、表达、称谓——"尊者阿耆多如是说"。
"为何不得显现"即：世间为何不显现、不照耀、不光明、不显露、不明了、不显明——"为何不得显现"？
"请说何为其染著"即：何为世间之染著、执著、束缚、污垢。世间为何所涂、遍涂、染著、污秽、染污、涂抹、混杂、执著、系著、障碍，请说、请告、请示、请教、请建立、请开显、请分别、请明示、请显明——"请说何为其染著"。
"何为其大怖畏"即：何为世间之怖畏、大怖畏、压迫、冲击、灾难、祸害——"何为其大怖畏"。是故彼婆罗门说：
"世间为何所遮蔽，[尊者阿耆多如是说]
为何不得显现明；
请说何为其染著，何为其大怖畏。"

2.

Avijjāya nivuto loko, [ajitāti bhagavā]

Vevicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhayaṃ.

Avijjāya nivuto lokoti. Avijjāti dukkhe aññāṇaṃ dukkhasamudaye aññāṇaṃ dukkhanirodhe aññāṇaṃ dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ aparante aññāṇaṃ pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā [apaccavekkhanā (syā.)] apaccavekkhaṇakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ, ayaṃ vuccati – avijjā.

Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko devaloko – ayaṃ vuccati loko. Ayaṃ loko imāya avijjāya āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti – avijjāya nivuto loko.

Ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanaṃ. Api ca, bhaggarāgoti bhagavā; bhaggadosoti bhagavā; bhaggamohoti bhagavā; bhaggamānoti bhagavā; bhaggadiṭṭhīti bhagavā; bhaggakaṇṭakoti bhagavā; bhaggakilesoti bhagavā; bhaji vibhaji pavibhaji dhammaratananti bhagavā; bhavānaṃ antakaroti bhagavā; bhāvitakāyo bhāvitasīlo bhāvitacitto [bhāvitakāyoti bhagavā, bhāvitasīloti bhāvitacittoti (syā.)] bhāvitapaññoti bhagavā; bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (syā.)] 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 anupubbasamāpattīnanti bhagavā; bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ 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 – ajitāti bhagavā.


2.
以无明遮蔽世间，[世尊告阿耆多]
因悭吝放逸不显现；
我说贪欲为染著，苦为其大怖畏。
"以无明遮蔽世间"中，"无明"即：不知苦、不知苦集、不知苦灭、不知趣向苦灭之道，不知前际、不知后际、不知前后际，不知缘起法之此缘性，凡如是不知、不见、不证悟、不了知、不觉悟、不通达、不把握、不深入、不观察、不省察、不作省察、愚钝、愚痴、不正知、迷惑、昏迷、痴迷、无明、无明暴流、无明轭、无明随眠、无明缠缚、无明门闩、痴迷、不善根——此称为无明。
"世间"即：地狱世间、畜生世间、饿鬼世间、人世间、天世间、蕴世间、界世间、处世间、此世间、他世间、梵世间、天世间——此称为世间。此世间为此无明所遮蔽、覆盖、遮掩、关闭、隐蔽、遮障——"以无明遮蔽世间"。
"阿耆多"，世尊以名字呼彼婆罗门。"世尊"为尊敬语。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；破除我慢故为世尊；破除邪见故为世尊；破除荆棘故为世尊；破除烦恼故为世尊；分别、解析、详析法宝故为世尊；为诸有之终结者故为世尊；修习身、修习戒、修习心、修习慧故为世尊；亲近林野、边地、寂静、少声、少响、人迹罕至、适合独处之住处故为世尊；得衣服、饮食、卧具、病缘医药资具故为世尊；得义味、法味、解脱味、增上戒、增上心、增上慧故为世尊；得四禅、四无量、四无色定故为世尊；得八解脱、八胜处、九次第定故为世尊；得十想修习、遍处定、入出息念定、不净定故为世尊；得四念处、四正勤、四神足、五根、五力、七觉支、八圣道故为世尊；得十如来力、四无畏、四无碍解、六神通、六佛法故为世尊；"世尊"此名非母所作、非父所作、非兄所作、非姊妹所作、非友人所作、非亲族所作、非沙门婆罗门所作、非诸天所作。此为诸佛世尊于菩提树下随证一切智智时之解脱究竟之称谓，即此"世尊"——"世尊告阿耆多"。


Vevicchā pamādā nappakāsatīti. Vevicchaṃ vuccati pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ , dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ, gāho vuccati macchariyaṃ. Pamādo vattabbo – kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu kāmaguṇesu vā cittassa vosaggo [vossaggo (bahūsu)] vosaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā [aniṭṭhitakiriyatā (ka.) vibha. 846] olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. Vevicchā pamādā nappakāsatīti iminā ca macchariyena iminā ca pamādena loko nappakāsati na bhāsati na tapati na virocati na ñāyati na paññāyatīti – vevicchā pamādā nappakāsati.

Jappābhilepanaṃ brūmīti jappā vuccati taṇhā. Yo rāgo sārāgo anunayo anurodho nandī [nandi (syā.)] nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṃ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṃ visaṭā [sottaṃ visatā (syā.)] āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo [sandhavo (ka.) vibha. 909] sineho apekkhā paṭibandhu āsā āsīsanā [āsiṃsanā (syā.)] āsīsitattaṃ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ mārāmisaṃ māravisayo māranivāso māragocaro mārabandhanaṃ taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ – ayaṃ vuccati jappā. Lokassa lepanaṃ lagganaṃ bandhanaṃ upakkileso imāya jappāya loko litto saṃlitto upalitto kiliṭṭho saṃkiliṭṭho makkhito saṃsaṭṭho laggo laggito palibuddhoti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – jappābhilepanaṃ brūmi.


继续译文：
"因悭吝放逸不显现"中，"悭吝"指五种悭吝：住处悭吝、眷属悭吝、利养悭吝、称赞悭吝、法悭吝。凡如是悭吝、悭吝性、悭吝状态、悭啬、吝啬、心的不舍施性——此称为悭吝。又，蕴悭吝亦为悭吝，界悭吝亦为悭吝，处悭吝亦为悭吝，执取亦称为悭吝。"放逸"当说为：于身恶行或语恶行或意恶行或五种欲中，心的放纵、随顺放纵，于诸善法修习不恭敬作、不持续作、不坚固作、懈怠行为、舍弃意愿、舍弃责任、不习行、不修习、不多作、不确立、不专注即放逸。凡如是放逸、放逸性、放逸状态——此称为放逸。"因悭吝放逸不显现"即：因此悭吝及此放逸，世间不显现、不照耀、不光明、不显露、不明了、不显明——"因悭吝放逸不显现"。
"我说贪欲为染著"中，"贪欲"指渴爱。即贪、贪求、随爱、随顺、喜、喜贪、心贪求、欲、贪著、执取、贪婪、深贪、系著、泥淖、动摇、诳骗、生起者、能生者、缝合者、织网者、流散者、粘着者、线索、遍布者、集聚者、第二者、愿望、有之导者、林、丛林、亲密、爱、期待、系缚、希求、希望、希望性、色希求、声希求、香希求、味希求、触希求、利得希求、财希求、子希求、命希求、贪求、遍贪求、近贪求、贪求性、贪求状态、贪婪、贪婪性、贪婪状态、欲求圆满性、欲求善性、非法贪、不正贪、意向、意欲、祈愿、羡慕、遍祈愿、欲爱、有爱、无有爱、色爱、无色爱、灭爱、色爱、声爱、香爱、味爱、触爱、法爱、暴流、轭、系、取、障、盖、覆、缚、随烦恼、随眠、缠缚、藤蔓、悭吝、苦根、苦因、苦源、魔索、魔钩、魔饵、魔境、魔住、魔行处、魔缚、爱河、爱网、爱绳、爱海、贪婪、贪、不善根——此称为贪欲。世间之染著、执著、束缚、随烦恼，以此贪欲，世间被涂、遍涂、染著、污秽、染污、涂抹、混杂、执著、系著、障碍，我如是说、告知、开示、施设、建立、开显、分别、明示、显明——"我说贪欲为染著"。


Dukkhamassamahabbhayanti. Dukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ nerayikaṃ dukkhaṃ tiracchānayonikaṃ dukkhaṃ pettivisayikaṃ dukkhaṃ mānusikaṃ dukkhaṃ gabbhokkantimūlakaṃ dukkhaṃ gabbhaṭṭhitimūlakaṃ [gabbheṭhitimūlakaṃ (syā. ka.)] dukkhaṃ gabbhavuṭṭhānamūlakaṃ dukkhaṃ jātassūpanibandhakaṃ dukkhaṃ jātassa parādheyyakaṃ dukkhaṃ attūpakkamadukkhaṃ parūpakkamadukkhaṃ saṅkhāradukkhaṃ vipariṇāmadukkhaṃ cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho [ḍaho (syā.)] jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā [rakkhasā (ka.)] vitacchikā lohitapittaṃ [lohitaṃ pittaṃ (bahūsu)] madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassaṃ dukkhaṃ mātumaraṇaṃ dukkhaṃ pitumaraṇaṃ dukkhaṃ bhātumaraṇaṃ dukkhaṃ bhaginimaraṇaṃ dukkhaṃ puttamaraṇaṃ dukkhaṃ dhītumaraṇaṃ dukkhaṃ ñātibyasanaṃ dukkhaṃ rogabyasanaṃ dukkhaṃ bhogabyasanaṃ dukkhaṃ sīlabyasanaṃ dukkhaṃ diṭṭhibyasanaṃ dukkhaṃ yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati. Atthaṅgamato nirodho paññāyati. Kammasannissito vipāko. Vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ jarāya anusaṭaṃ byādhinā abhibhūtaṃ maraṇena abbhāhataṃ dukkhe patiṭṭhitaṃ atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – idaṃ vuccati dukkhaṃ. Idaṃ dukkhaṃ lokassa bhayaṃ mahābhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggoti – dukkhamassa mahabbhayaṃ. Tenāha bhagavā –

‘‘Avijjāya nivuto loko, [ajitāti bhagavā]

Vevicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti.



"苦为其大怖畏"中，"苦"即：生苦、老苦、病苦、死苦、愁悲苦忧恼苦、地狱苦、畜生苦、饿鬼苦、人间苦、入胎为根本之苦、住胎为根本之苦、出胎为根本之苦、生后随伴之苦、他人支配之苦、自加之苦、他加之苦、行苦、变异苦、眼病、耳病、鼻病、舌病、身病、头病、耳病、口病、齿病、咳嗽、气喘、鼻炎、发烧、衰老、腹病、昏厥、痢疾、绞痛、霍乱、麻疯、疮、癣、干痨、癫痫、疥、瘙痒、疹、疥癣、血胆病、糖尿病、痔疮、疱、瘘管、胆汁所生诸病、痰所生诸病、风所生诸病、[三]集合所生诸病、季节变化所生诸病、不等护理所生诸病、伤害所生诸病、业报所生诸病、寒、暑、饥、渴、大便、小便、虻蚊风日爬虫触恼之苦、母死之苦、父死之苦、兄死之苦、姊妹死之苦、子死之苦、女死之苦、亲戚衰败之苦、疾病衰败之苦、财物衰败之苦、戒衰败之苦、见衰败之苦，凡诸法从初生起为可知，灭尽为可知，业所依之果报，果报所依之业，名所依之色，色所依之名，为生所随，为老所纠，为病所压，为死所击，立于苦中，无护、无窟、无归、成为无归依——此称为苦。此苦为世间之怖畏、大怖畏、压迫、冲击、灾难、祸害——"苦为其大怖畏"。是故世尊说：
"以无明遮蔽世间，[世尊告阿耆多]
因悭吝放逸不显现；
我说贪欲为染著，苦为其大怖畏。"

3.

Savantisabbadhi sotā, [iccāyasmā ajito]

Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare[pithiyyare (syā.), pithīyare (sī. aṭṭha.)].

Savanti sabbadhi sotāti. Sotāti taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. Sabbadhīti sabbesu āyatanesu. Savantīti savanti āsavanti sandanti pavattanti. Cakkhuto rūpe savanti āsavanti sandanti pavattanti. Sotato sadde savanti…pe… ghānato gandhe savanti… jivhāto rase savanti… kāyato phoṭṭhabbe savanti… manato dhamme savanti āsavanti sandanti pavattanti. Cakkhuto rūpataṇhā savanti āsavanti sandanti pavattanti. Sotato saddataṇhā savanti āsavanti sandanti pavattanti. Ghānato gandhataṇhā savanti… jivhāto rasataṇhā savanti… kāyato phoṭṭhabbataṇhā savanti… manato dhammataṇhā savanti āsavanti sandanti pavattantīti – savanti sabbadhi sotā.

Iccāyasmā ajitoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ iccāti…pe… iccāyasmā ajito.

Sotānaṃ kiṃ nivāraṇanti sotānaṃ kiṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopananti – sotānaṃ kiṃ nivāraṇaṃ.

Sotānaṃ saṃvaraṃ brūhīti sotānaṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopanaṃ brūhi ācikkha desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – sotānaṃ saṃvaraṃ brūhi.

Kenasotā pidhiyyareti kena sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattantīti – kena sotā pidhiyyare. Tenāha so brāhmaṇo –

‘‘Savanti sabbadhi sotā, [iccāyasmā ajito]

Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare’’.



3.
诸流遍处流动，[尊者阿耆多如是说]
什么是诸流遮障；
请说诸流防护，以何使诸流止息。
"诸流遍处流动"中，"诸流"即：渴爱流、见流、烦恼流、恶行流、无明流。"遍处"即：于一切处。"流动"即：流动、流出、流散、运行。从眼于色流动、流出、流散、运行；从耳于声流动⋯⋯从鼻于香流动⋯⋯从舌于味流动⋯⋯从身于触流动⋯⋯从意于法流动、流出、流散、运行。从眼色爱流动、流出、流散、运行；从耳声爱流动、流出、流散、运行；从鼻香爱流动⋯⋯从舌味爱流动⋯⋯从身触爱流动⋯⋯从意法爱流动、流出、流散、运行——"诸流遍处流动"。
"尊者阿耆多如是说"中，"如是"为句子连接⋯⋯句子次第，此即"如是"⋯⋯"尊者阿耆多如是说"。
"什么是诸流遮障"即：诸流何为遮障、防障、防护、守护、保护——"什么是诸流遮障"。
"请说诸流防护"即：诸流遮障、防障、防护、守护、保护，请说、请告、请示、请教、请建立、请开显、请分别、请明示、请显明——"请说诸流防护"。
"以何使诸流止息"即：以何使诸流止息、断绝、不流、不流出、不流散、不运行——"以何使诸流止息"。是故彼婆罗门说：
"诸流遍处流动，[尊者阿耆多如是说]
什么是诸流遮障；
请说诸流防护，以何使诸流止息。"

4.

Yānisotāni lokasmiṃ, [ajitāti bhagavā]

Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyetepidhiyyare.

Yāni sotāni lokasminti yāni etāni sotāni mayā kittitāni pakittitāni ācikkhitāni desitāni paññapitāni paṭṭhapitāni vivaritāni vibhajitāni [vibhattāni (ka.)] uttānīkatāni pakāsitāni, seyyathidaṃ [seyyathīdaṃ (syā.)] – taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – yāni sotāni lokasmiṃ. Ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati.

Sati tesaṃ nivāraṇanti. Satīti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Nivāraṇanti āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopananti – sati tesaṃ nivāraṇaṃ.

Sotānaṃ saṃvaraṃ brūmīti sotānaṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopanaṃ brūmi ācikkhāmi…pe… uttānīkaromi pakāsemīti – sotānaṃ saṃvaraṃ brūmi.


4.
世间所有诸流，[世尊告阿耆多]
念为彼等遮障；
我说诸流防护，以慧使彼止息。
"世间所有诸流"即：凡彼等诸流为我所称、宣说、告知、开示、施设、建立、开显、分别、明示、显明，即是：渴爱流、见流、烦恼流、恶行流、无明流。"于世间"即：于恶趣世间、人世间、天世间、蕴世间、界世间、处世间——"世间所有诸流"。"阿耆多"，世尊以名字呼彼婆罗门。
"念为彼等遮障"中，"念"即：此念、随念、忆念、念、记忆性、持持性、不漂散性、不忘失性、念、念根、念力、正念、念觉支、一乘道——此称为念。"遮障"即：遮障、防障、防护、守护、保护——"念为彼等遮障"。
"我说诸流防护"即：诸流遮障、防障、防护、守护、保护，我说、告知⋯⋯明示、显明——"我说诸流防护"。


Paññāyete pidhiyyareti. Paññāti yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Paññāyete pidhiyyareti – paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Sabbe saṅkhārā aniccā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Sabbe saṅkhārā dukkhā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Sabbe saṅkhārā anattā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Avijjāpaccayā saṅkhārā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Saṅkhārapaccayā viññāṇa’’nti…pe… ‘‘viññāṇapaccayā nāmarūpa’’nti… ‘‘nāmarūpapaccayā saḷāyatana’’nti… ‘‘saḷāyatanapaccayā phasso’’ti… ‘‘phassapaccayā vedanā’’ti… ‘‘vedanāpaccayā taṇhā’’ti… ‘‘taṇhāpaccayā upādāna’’nti… ‘‘upādānapaccayā bhavo’’ti… ‘‘bhavapaccayā jātī’’ti… ‘‘jātipaccayā jarāmaraṇa’’nti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Avijjānirodhā saṅkhāranirodho’’ti… ‘‘saṅkhāranirodhā viññāṇanirodho’’ti… ‘‘viññāṇanirodhā nāmarūpanirodho’’ti… ‘‘nāmarūpanirodhā saḷāyatananirodho’’ti… ‘‘saḷāyatananirodhā phassanirodho’’ti… ‘‘phassanirodhā vedanānirodho’’ti… ‘‘vedanānirodhā taṇhānirodho’’ti… ‘‘taṇhānirodhā upādānanirodho’’ti… ‘‘upādānanirodhā bhavanirodho’’ti… ‘‘bhavanirodhā jātinirodho’’ti… ‘‘jātinirodhā jarāmaraṇanirodho’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Idaṃ dukkha’’nti…pe… ‘‘ayaṃ dukkhasamudayo’’ti… ‘‘ayaṃ dukkhanirodho’’ti… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Ime dhammā āsavā’’ti…pe… ‘‘ayaṃ āsavasamudayo’’ti… ‘‘ayaṃ āsavanirodho’’ti… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Ime dhammā abhiññeyyā’’ti…pe… ‘‘ime dhammā pariññeyyā’’ti… ‘‘ime dhammā pahātabbā’’ti… ‘‘ime dhammā bhāvetabbā’’ti… ‘‘ime dhammā sacchikātabbā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. Pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattantīti – paññāyete pidhiyyare.

"以慧使彼止息"中，"慧"即：是慧、了知⋯⋯无痴、择法、正见。"以慧使彼止息"即：以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见"一切行无常"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见"一切行是苦"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见"一切法无我"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见"无明缘行"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见"行缘识"⋯⋯"识缘名色"⋯⋯"名色缘六处"⋯⋯"六处缘触"⋯⋯"触缘受"⋯⋯"受缘爱"⋯⋯"爱缘取"⋯⋯"取缘有"⋯⋯"有缘生"⋯⋯"生缘老死"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见"无明灭则行灭"⋯⋯"行灭则识灭"⋯⋯"识灭则名色灭"⋯⋯"名色灭则六处灭"⋯⋯"六处灭则触灭"⋯⋯"触灭则受灭"⋯⋯"受灭则爱灭"⋯⋯"爱灭则取灭"⋯⋯"取灭则有灭"⋯⋯"有灭则生灭"⋯⋯"生灭则老死灭"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见"此是苦"⋯⋯"此是苦集"⋯⋯"此是苦灭"⋯⋯"此是趣向苦灭之道"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见"此等法是漏"⋯⋯"此是漏集"⋯⋯"此是漏灭"⋯⋯"此是趣向漏灭之道"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见"此等法应证知"⋯⋯"此等法应遍知"⋯⋯"此等法应断"⋯⋯"此等法应修"⋯⋯"此等法应作证"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见六触处之生起、灭没、味著、过患、出离时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行。知见五取蕴之生起、灭没、味著、过患、出离时⋯⋯知见四大之生起、灭没、味著、过患、出离时⋯⋯知见"凡任何集法皆是灭法"时，以慧使彼等诸流止息、断绝、不流、不流出、不流散、不运行——"以慧使彼止息"。

 Tenāha bhagavā –

‘‘Yāni sotāni lokasmiṃ, [ajitāti bhagavā]

Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyare’’ti.

5.

Paññā ceva sati cāpi, [iccāyasmā ajito]

Nāmarūpañca mārisa;

Etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhati.

Paññā ceva sati cāpīti. Paññāti yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī [bhūri (ka.)] medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi. Satīti yā sati anussati…pe… sammāsatīti – paññā ceva saticāpi, iccāyasmā ajito.

Nāmarūpañca mārisāti. Nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ . Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – nāmarūpañca mārisa.

Etaṃ me puṭṭho pabrūhīti. Etaṃ meti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Puṭṭhoti pucchito yācito ajjhesito pasādito. Pabrūhīti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi [vivarehi vibhajehi (ka.)] uttānīkarohi pakāsehīti – etaṃ me puṭṭho pabrūhi.

Katthetaṃ uparujjhatīti katthetaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti. Katthetaṃ uparujjhati. Tenāha so brāhmaṇo –

‘‘Paññā ceva sati cāpi, [iccāyasmā ajito]

Nāmarūpañca mārisa;

Evaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhatī’’ti.



是故世尊说：
"世间所有诸流，[世尊告阿耆多]
念为彼等遮障；
我说诸流防护，以慧使彼止息。"
5.
"慧与念，[尊者阿耆多如是说]
以及名色，尊者；
请对我所问说明，此在何处灭尽。"
"慧与念"中，"慧"即：是慧、了知、简择、遍择、择法、观察、随观、现观、贤明、善巧、精通、分别、思惟、考察、广慧、智慧、导引、观察、正知、策励、慧、慧根、慧力、慧剑、慧殿、慧光、慧明、慧灯、慧宝、无痴、择法、正见。"念"即：是念、随念⋯⋯正念——"慧与念，尊者阿耆多如是说"。
"以及名色，尊者"中，"名"即：四无色蕴。"色"即：四大种及四大种所造色。"尊者"为亲切语、尊重语，此是具敬重恭敬之语，即"尊者"——"以及名色，尊者"。
"请对我所问说明"中，"对我"即：我所问、所求、所请、所信解。"所问"即：被问、被求、被请、被信解。"说明"即：请说、请告、请示、请教、请建立、请开显、请分别、请明示、请显明——"请对我所问说明"。
"此在何处灭尽"即：此在何处止息、寂灭、趣向灭没、平息——"此在何处灭尽"。是故彼婆罗门说：
"慧与念，[尊者阿耆多如是说]
以及名色，尊者；
请对我所问说明，此在何处灭尽。"

6.

Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhati.

Yametaṃ pañhaṃ apucchīti. Yametanti paññañca satiñca nāmarūpañca. Apucchīti apucchasi yācasi ajjhesati [ajjhesi (ka.)] pasādesīti – yametaṃ pañhaṃ apucchi.

Ajitataṃ vadāmi teti. Ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Tanti paññañca satiñca nāmarūpañca. Vadāmīti vadāmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti. Ajita taṃ vadāmi te.

Yattha nāmañca rūpañca, asesaṃ uparujjhatīti nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ. Asesanti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ [pariyādāyavacanametaṃ (syā. ka.)] asesanti. Uparujjhatīti nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti. Yattha nāmañca rūpañca asesaṃ uparujjhati.

Viññāṇassa nirodhena, etthetaṃ uparujjhatīti sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Sakadāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena dve bhave ṭhapetvā pañcasu bhavesu ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Anāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ekaṃ bhavaṃ ṭhapetvā rūpadhātuyā vā arūpadhātuyā vā ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti . Arahato anupādisesāya nibbānadhātuyā parinibbāyantassa carimaviññāṇassa nirodhena paññā ca sati ca nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhantīti – viññāṇassa nirodhena etthetaṃ uparujjhati. Tenāha bhagavā –

‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhatī’’ti.



6.
你所问此问题，阿耆多我告汝；
名与色无余尽，于何处得灭尽；
由于识之灭尽，于此处得灭尽。
"你所问此问题"中，"此"即：慧与念及名色。"所问"即：你问、求、请、信解——"你所问此问题"。
"阿耆多我告汝"中，"阿耆多"，世尊以名字呼彼婆罗门。"彼"即：慧与念及名色。"告"即：我告、说明、开示、施设、建立、开显、分别、明示、显明——"阿耆多我告汝"。
"名与色无余尽，于何处得灭尽"中，"名"即：四无色蕴。"色"即：四大种及四大种所造色。"无余"即：一切、全部、完全、无余、无遗，此是遍尽语，即"无余"。"灭尽"即：止息、寂灭、趣向灭没、平息——"名与色无余尽，于何处得灭尽"。
"由于识之灭尽，于此处得灭尽"中，以预流道智，由行识灭尽，除七有外，于无始轮回中所生起之名与色，于此处止息、寂灭、趣向灭没、平息。以一来道智，由行识灭尽，除二有外，于五有中所生起之名与色，于此处止息、寂灭、趣向灭没、平息。以不还道智，由行识灭尽，除一有外，于色界或无色界所生起之名与色，于此处止息、寂灭、趣向灭没、平息。以阿罗汉道智，由行识灭尽，所生起之名与色，于此处止息、寂灭、趣向灭没、平息。对于阿罗汉以无余依涅槃界般涅槃时，由最后识灭尽，慧与念及名色，于此处止息、寂灭、趣向灭没、平息——"由于识之灭尽，于此处得灭尽"。是故世尊说：
"你所问此问题，阿耆多我告汝；
名与色无余尽，于何处得灭尽；
由于识之灭尽，于此处得灭尽。"

7.

Ye ca saṅkhātadhammāse, ye ca sekhā[sekkhā (syā. ka.)]puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.

Ye ca saṅkhātadhammāseti saṅkhātadhammā vuccanti arahanto khīṇāsavā. Kiṃkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavā? Te saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ‘‘Sabbe saṅkhārā aniccā’’ti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ‘‘Sabbe saṅkhārā dukkhā’’ti saṅkhātadhammā…pe… ‘‘sabbe dhammā anattā’’ti saṅkhātadhammā… ‘‘avijjāpaccayā saṅkhārā’’ti saṅkhātadhammā… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Atha vā tesaṃ khandhā saṅkhātā dhātuyo saṅkhātā āyatanāni saṅkhātā gatiyo saṅkhātā upapattiyo saṅkhātā paṭisandhi saṅkhātā bhavā saṅkhātā saṃsārā saṅkhātā vaṭṭā saṅkhātā. Atha vā te khandhapariyante ṭhitā dhātupariyante ṭhitā āyatanapariyante ṭhitā gatipariyante ṭhitā upapattipariyante ṭhitā paṭisandhipariyante ṭhitā bhavapariyante ṭhitā saṃsārapariyante ṭhitā vaṭṭapariyante ṭhitā antime bhave ṭhitā antime samussaye ṭhitā antimadehadharā arahanto.

Tesaṃ cāyaṃ [yāyaṃ (ka.)] pacchimako, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi nesaṃ punabbhavoti.

Taṃkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavāti. Ye ca saṅkhātadhammāse, ye ca sekhā puthū idhāti. Sekhāti kiṃkāraṇā vuccanti sekhā? Sikkhantīti sekhā. Kiñca sikkhanti? Adhisīlampi sikkhanti, adhicittampi sikkhanti, adhipaññampi sikkhanti. Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Khuddako sīlakkhandho mahanto sīlakkhandho sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.


7.
"凡已知法者，此处众有学；
请说彼等行为，尊者我问汝。"
"凡已知法者"中，已知法者即是称为漏尽阿罗汉。为何称漏尽阿罗汉为已知法者？彼等为已知法、已度量法、已衡量法、已明了法、已显明法。"一切行无常"为已知法、已度量法、已衡量法、已明了法、已显明法。"一切行是苦"为已知法⋯⋯"一切法无我"为已知法⋯⋯"无明缘行"为已知法⋯⋯"凡任何集法皆是灭法"为已知法、已度量法、已衡量法、已明了法、已显明法。或者彼等的蕴已知、界已知、处已知、趣已知、生已知、结生已知、有已知、轮回已知、轮转已知。或者彼等住于蕴边际、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、住于最后身聚、持最后身的阿罗汉。
"此为彼等最后，此为最后身聚；
生死轮回事，彼等无再有。"
因此称漏尽阿罗汉为已知法者。"凡已知法者，此处众有学"中，为何称为有学？因修学故称有学。修学什么？修学增上戒、修学增上心、修学增上慧。何为增上戒学？此处比丘具戒，防护波罗提木叉律仪而住，具足正行与行处，于微细罪中见怖畏，受持学习诸学处。小戒蕴、大戒蕴、戒为立足处、为初、为行、为律仪、为防护、为门、为首，为诸善法生起——此为增上戒学。
何为增上心学？此处比丘离诸欲⋯⋯具足初禅⋯⋯第二禅⋯⋯第三禅⋯⋯第四禅而住——此为增上心学。


Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti…pe… ‘‘ayaṃ dukkhanirodho’’ti… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. ‘‘Ime āsavā’’ti…pe… ‘‘ayaṃ āsavasamudayo’’ti… ‘‘ayaṃ āsavanirodho’’ti… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. ‘‘Ayaṃ adhipaññāsikkhā’’… imā tisso sikkhāyo āvajjantā sikkhanti jānantā sikkhanti passantā sikkhanti cittaṃ adhiṭṭhahantā sikkhanti saddhāya adhimuccantā sikkhanti vīriyaṃ [viriyaṃ (syā.)] paggaṇhantā sikkhanti satiṃ upaṭṭhapentā sikkhanti cittaṃ samādahantā sikkhanti paññāya pajānantā sikkhanti abhiññeyyaṃ abhijānantā sikkhanti pariññeyyaṃ parijānantā sikkhanti pahātabbaṃ pajahantā sikkhanti bhāvetabbaṃ bhāventā sikkhanti sacchikātabbaṃ sacchikarontā sikkhanti ācaranti samācaranti samādāya vattanti. Taṃkāraṇā vuccanti – sekhā. Puthūti bahukā. Ete sekhā sotāpannā ca paṭipannā ca sakadāgāmino ca paṭipannā ca anāgāmino ca paṭipannā ca arahanto ca paṭipannā ca. Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloketi – ye ca sekhā puthū idha.

Tesaṃme nipako iriyaṃ, puṭṭho pabrūhi mārisāti tvampi nipako paṇḍito paññavā buddhimā ñāṇī medhāvī. Tesaṃ saṅkhātadhammānañca sekkhānañca iriyaṃ cariyaṃ vutti pavatti ācaraṃ gocaraṃ vihāraṃ paṭipadaṃ. Puṭṭhoti pucchito yācito ajjhesito pasādito. Pabrūhīti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa. Tenāha so brāhmaṇo –

‘‘Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti.



何为增上慧学？此处比丘具慧，成就观生灭慧，具足圣决择，正趣苦尽。他如实了知"此是苦"，如实了知"此是苦集"⋯⋯"此是苦灭"⋯⋯"此是趣向苦灭之道"。如实了知"此是漏"⋯⋯"此是漏集"⋯⋯"此是漏灭"⋯⋯"此是趣向漏灭之道"。"此为增上慧学"⋯⋯于此三学，思惟而学，了知而学，见而学，心决定而学，以信胜解而学，精进策励而学，念现起而学，心等持而学，以慧了知而学，应证知者证知而学，应遍知者遍知而学，应断者断而学，应修者修而学，应作证者作证而学，行、正行、受持而住。因此称为有学。"众"即众多。此等有学即：预流及向预流道者，一来及向一来道者，不还及向不还道者，阿罗汉及向阿罗汉道者。"此处"即：于此见、此忍、此好乐、此执取、此法、此律、此法律、此教说、此梵行、此师教、此身体、此人世间——"此处众有学"。
"请说彼等行为，尊者我问汝"中，你是贤明、智者、有慧、有觉、有智、有辨。彼等已知法者与有学之行、行为、活动、活命、品行、行处、住处、道路。"所问"即：被问、被求、被请、被信解。"请说"即：请说、请告、请示、请教、请建立、请开显、请分别、请明示、请显明。"尊者"为亲切语、尊重语，此是具敬重恭敬之语，即"尊者"——"请说彼等行为，尊者我问汝"。是故彼婆罗门说：
"凡已知法者，此处众有学；
请说彼等行为，尊者我问汝。"

8.

Kāmesu nābhigijjheyya, manasānāvilo siyā;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje.

Kāmesu nābhigijjheyyāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca. Katame vatthukāmā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, attharaṇā pāvuraṇā [pāpuraṇā (syā.)] dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo [rājaṭhāniyo (ka.)] raṭṭhañca janapado ca koso ca koṭṭhāgārañca – yaṃ kiñci rajanīyavatthu vatthukāmā.

Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā, hīnā kāmā majjhimā kāmā paṇītā kāmā, āpāyikā kāmā mānusikā kāmā dibbā kāmā, paccupaṭṭhitā kāmā, nimmitā kāmā paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā, kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena ramaṇīyaṭṭhena [natthi syā. potthake mahāni. 1] kāmā. Ime vuccanti vatthukāmā.

Katame kilesakāmā? Chando kāmo rāgo kāmo chandarāgo kāmo saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapipāsā kāmapariḷāho kāmagedho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ –

Addasaṃ kāma te mūlaṃ, saṅkappā kāma jāyasi;

Na taṃ saṅkappayissāmi, evaṃ kāma na hehisīti.

Ime vuccanti kilesakāmā. Gedho vuccati taṇhā, yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kāmesu nābhigijjheyyāti kilesakāmena vatthukāmesu nābhigijjheyya na palibundheyya [palibujjheyya (syā.)] agiddho assa agadhito amucchito anajjhāpanno [anajjhopanno (syā.)] vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā vihareyyāti – kāmesu nābhigijjheyya.

Manasānāvilo siyāti. Manoti 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… sabbaḍāhehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Manasānāvilo siyāti cittena anāvilo siyā – aluḷito anerito aghaṭṭito acalito abhanto vūpasanto āvilakare kilese jaheyya pajaheyya vinodeyya byantīkareyya [byantiṃ kareyya (ka.)] anabhāvaṃ gameyya, āvilakarehi kilesehi ca ārato [ārato assa (ka.) mahāni. 18 passa] virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – manasānāvilo siyā.


8.
不应贪著于诸欲，心意应无有污浊；
善巧一切诸法者，比丘具念应游行。
"不应贪著于诸欲"中，"欲"总括有二种：事欲与烦恼欲。何为事欲？悦意色、悦意声、悦意香、悦意味、悦意触，被褥、覆盖物、奴婢、山羊绵羊、鸡猪、象牛马骡、田地、住宅、金银、城镇王都、国土与地方、库藏与仓库——任何可爱事物即是事欲。
又，过去欲、未来欲、现在欲、内欲、外欲、内外欲，下劣欲、中等欲、殊胜欲，恶趣欲、人间欲、天界欲，现前欲，化生欲、他化生欲，已执取欲、未执取欲，已执著欲、未执著欲，一切欲界法、一切色界法、一切无色界法，以爱为根本、以爱为所缘，以可欲义、可染义、可醉义、可乐义为欲。此称为事欲。
何为烦恼欲？欲求是欲、贪是欲、欲求贪是欲、思惟是欲、贪是欲、思惟贪是欲，于诸欲中的欲欲、欲贪、欲喜、欲爱、欲亲、欲渴、欲热恼、欲贪著、欲迷醉、欲执著、欲暴流、欲轭、欲取、欲欲盖——
"欲啊！我见汝根本，由思惟汝得生起；
我将不再思惟汝，如是欲汝将不有。"
此称为烦恼欲。贪著即是爱，即是贪、染著⋯⋯贪婪、贪根。"不应贪著于诸欲"即：不应以烦恼欲对事欲贪著、系缚，应成为无贪、无著、无迷、无染、离贪著、离去贪著、舍贪著、吐贪著、脱贪著、断贪著、离系贪著，离贪、离去贪、舍贪、吐贪、脱贪、断贪、离系贪，成为无欲、寂灭、清凉、安乐感受，以梵化自身而住——"不应贪著于诸欲"。
"心意应无有污浊"中，"心"即：是心、意、意处、意根、识、识蕴、相应意识界。由身恶行使心污浊、扰动、激动、搅动、震动、迷乱、不寂静。由语恶行⋯⋯由意恶行⋯⋯由贪⋯⋯由嗔⋯⋯由痴⋯⋯由忿⋯⋯由恨⋯⋯由覆⋯⋯由恼⋯⋯由嫉⋯⋯由悭⋯⋯由诳⋯⋯由谄⋯⋯由傲⋯⋯由激⋯⋯由慢⋯⋯由过慢⋯⋯由骄⋯⋯由放逸⋯⋯由一切烦恼⋯⋯由一切恶行⋯⋯由一切热恼⋯⋯由一切苦恼⋯⋯由一切不善行使心污浊、扰动、激动、搅动、震动、迷乱、不寂静。"心意应无有污浊"即：心应无污浊——不扰动、不激动、不搅动、不震动、不迷乱、寂静，应舍断、除去、消除、灭除使污浊的烦恼，应离、远离、出离、解脱、解缚于使污浊的烦恼，以无障心而住——"心意应无有污浊"。


Kusalosabbadhammānanti ‘‘sabbe saṅkhārā aniccā’’ti kusalo sabbadhammānaṃ, ‘‘sabbe saṅkhārā dukkhā’’ti kusalo sabbadhammānaṃ, ‘‘sabbe dhammā anattā’’ti kusalo sabbadhammānaṃ, ‘‘avijjāpaccayā saṅkhārā’’ti kusalo sabbadhammānaṃ…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti kusalo sabbadhammānaṃ. Evampi kusalo sabbadhammānaṃ.

Atha vā, aniccato kusalo sabbadhammānaṃ, dukkhato…pe… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato [adhuvato (ka.) mahāni. 13] … atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… ādīnavato… vipariṇāmadhammato… asārakato… aghamūlato… vadhakato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassupāyāsadhammato … saṃkilesikadhammato… samudayato… atthaṅgamato… assādato… ādīnavato… nissaraṇato kusalo sabbadhammānaṃ. Evampi kusalo sabbadhammānaṃ.

Atha vā, khandhakusalo dhātukusalo āyatanakusalo paṭiccasamuppādakusalo satipaṭṭhānakusalo sammappadhānakusalo iddhipādakusalo indriyakusalo balakusalo bojjhaṅgakusalo maggakusalo phalakusalo nibbānakusalo. Evampi kusalo sabbadhammānaṃ.

Atha vā, sabbadhammā vuccanti dvādasāyatanāni – cakkhu ceva [cakkhuñceva (ka.)] rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca. Yato ca ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato [anabhāvaṅgato (syā.)] āyatiṃ anuppādadhammo, ettāvatāpi kusalo sabbadhammānanti – kusalo sabbadhammānaṃ.

Sato bhikkhu paribbajeti. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu vedanānupassanāsatipaṭṭhānaṃ bhāvento sato, citte cittānupassanāsatipaṭṭhānaṃ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato.

Aparehipi catūhi kāraṇehi sato – asatiparivajjanāya sato, satikaraṇīyānaṃ dhammānaṃ katattā sato, satiparibandhānaṃ [satipaṭipakkhānaṃ (syā.) mahāni. 3] dhammānaṃ hatattā sato, satinimittānaṃ dhammānaṃ asammuṭṭhattā [appamuṭṭhattā (syā.)] sato.

Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññena samannāgatattā sato, satiyā apaccorohaṇatāya sato.


"善巧一切诸法"中，于"一切行无常"善巧一切法，于"一切行是苦"善巧一切法，于"一切法无我"善巧一切法，于"无明缘行"善巧一切法⋯⋯于"凡任何集法皆是灭法"善巧一切法。如是善巧一切法。
又，从无常善巧一切法，从苦⋯⋯从病、从疮、从箭、从厄、从疾、从他、从破坏、从祸、从难、从怖、从灾、从动、从坏、从不坚、从无护、从无避、从无归、从无归依、从空虚、从空、从空无、从无我、从过患、从变易法、从无实、从苦根、从杀害、从离有、从有漏、从有为、从魔饵、从生法、从老法、从病法、从死法、从忧悲苦恼热恼法、从染污法、从集、从灭没、从味、从过患、从出离善巧一切法。如是善巧一切法。
又，善巧蕴、善巧界、善巧处、善巧缘起、善巧念住、善巧正勤、善巧神足、善巧根、善巧力、善巧觉支、善巧道、善巧果、善巧涅槃。如是善巧一切法。
又，一切法即称为十二处：眼与色、耳与声、鼻与香、舌与味、身与触、意与法。当对内外诸处的欲贪已断、根已断、如多罗树桩、成为非有、于未来不生法时，如此也是善巧一切法——"善巧一切法"。
"比丘具念应**"中，"具念"由四种原因：修习身随观念住而具念，修习受随观念住而具念，修习心随观念住而具念，修习法随观念住而具念。
又由其他四种原因具念：因远离不念而具念，因已作应念之法而具念，因已破念障诸法而具念，因不忘念相诸法而具念。
又由其他四种原因具念：因成就念而具念，因自在于念而具念，因成就念熟练而具念，因不退失于念而具念。


Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato , ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. Yā sati anussati…pe… sammāsati satisambojjhaṅgo ekāyanamaggo, ayaṃ vuccati sati. Imāya satiyā upeto hoti samupeto upāgato samupāgato upapanno samupapanno [sampanno (ka.)] samannāgato, so vuccati sato. Bhikkhūti sattannaṃ dhammānaṃ bhinnattā bhikkhu – sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti. Bhinnā honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā [ponobbhavikā (syā. ka.)] sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Pajjena katena [pajjotakatena (ka.) su. ni. 519] attanā, [sabhiyāti bhagavā]

Parinibbānagato vitiṇṇakaṅkho;

Vibhavañca bhavañca vippahāya, vusitavā khīṇapunabbhavo sa bhikkhūti.

Satobhikkhu paribbajeti sato bhikkhu paribbaje, sato gaccheyya, sato tiṭṭheyya, sato nisīdeyya, sato seyyaṃ kappeyya, sato abhikkameyya, sato paṭikkameyya, sato ālokeyya, sato vilokeyya, sato samiñjeyya, sato pasāreyya, sato saṅghāṭipattacīvaraṃ dhāreyya, sato careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – sato bhikkhu paribbaje. Tenāha bhagavā –

‘‘Kāmesu nābhigijjheyya, manasānāvilo siyā;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje’’ti.

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimucci. Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā, bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

Ajitamāṇavapucchāniddeso paṭhamo.

2. Tissametteyyamāṇavapucchāniddeso



又由其他四种原因具念：因成就念而具念，因寂静而具念，因止息而具念，因成就寂静法而具念。因佛随念而具念，因法随念而具念，因僧随念而具念，因戒随念而具念，因舍随念而具念，因天随念而具念，因入出息念而具念，因死随念而具念，因身至念而具念，因寂止随念而具念。凡念、随念⋯⋯正念、念觉支、一乘道，此称为念。具足、成就、达到、获得、成满此念者，称为具念。"比丘"因破除七法而为比丘——破除有身见，破除疑，破除戒禁取，破除贪，破除嗔，破除痴，破除慢。破除恶不善法、染污、再有、有苦报、未来生老死法。
"以自作明灯，[世尊告沙毗耶]
证般涅槃度疑惑；
舍离有与非有，圆满灭尽再有，彼为比丘。"
"比丘具念应游行"即：具念比丘应游行，具念而行，具念而立，具念而坐，具念而卧，具念而前进，具念而后退，具念而前视，具念而旁视，具念而屈，具念而伸，具念而持僧伽梨、钵、衣，具念而行、住、动作、行为、守护、持续、维持——"比丘具念应游行"。是故世尊说：
"不应贪著于诸欲，心意应无有污浊；
善巧一切诸法者，比丘具念应游行。"
偈颂终了时，与彼婆罗门同愿、同行、同意趣、同熏习者，数千众生生起离尘、离垢之法眼——"凡任何集法皆是灭法"。彼婆罗门心无取著而从诸漏解脱。证得阿罗汉时，羚羊皮、结发、树皮衣、三杖、水瓶与须发消失，成为剃发着袈裟衣、持僧伽梨、钵、衣者，以如法行为而合掌礼敬世尊而坐——"尊者世尊是我之师，我是弟子。"
阿耆多学童所问义释第一
帝须弥勒耶学童所问义释

9.

Kodhasantusito loke, [iccāyasmā tissametteyyo]

Kassa no santi iñjitā;

Ko ubhantamabhiññāya, majjhe mantā na lippati;

Kaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā.

Kodha santusito loketi ko loke tuṭṭho santuṭṭho attamano paripuṇṇasaṅkappoti – kodha santusito loke.

Iccāyasmātissametteyyoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Tissoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Metteyyoti tassa brāhmaṇassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā tissametteyyo.

Kassa no santi iñjitāti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Kassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – kassa no santi iñjitā.

Ko ubhantamabhiññāyāti ko ubho ante abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ko ubhantamabhiññāya.

Majjhe mantā na lippatīti majjhe mantāya na lippati, alitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – majjhe mantā na lippati.

Kaṃ brūsi mahāpurisoti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso padhānapuriso pavarapurisoti. Kaṃ brūsi kaṃ kathesi kaṃ maññasi kaṃ bhaṇasi kaṃ passati kaṃ voharasīti – kaṃ brūsi mahāpurisoti.

Ko idha sibbinimaccagāti ko idha sibbiniṃ taṇhaṃ ajjhagā upaccagā atikkanto samatikkanto vītivattoti – ko idha sibbinimaccagā. Tenāha so brāhmaṇo –

‘‘Kodha santusito loke, [iccāyasmā tissametteyyo]

Kassa no santi iñjitā;

Ko ubhantamabhiññāya, majjhe mantā na lippati;

Kaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā’’ti.



9.
"此世谁知足，[尊者帝须弥勒耶如是说]
谁无有动摇；
谁知晓两端，以慧不着中；
说谁大丈夫，谁度越缝爱。"
"此世谁知足"即：谁于世间欢喜、知足、心满、愿望圆满——"此世谁知足"。
"尊者帝须弥勒耶如是说"中，"如是"为句之连接、句之结合、句之圆满、字

10.

Kāmesubrahmacariyavā, [metteyyāti bhagavā]

Vītataṇho sadā sato;

Saṅkhāya nibbuto bhikkhu, tassa no santi iñjitā.

Kāmesu brahmacariyavāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo. Api ca, nippariyāyena brahmacariyaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavā. Yathā ca dhanena dhanavāti vuccati, bhogena bhogavāti vuccati, yasena yasavāti vuccati, sippena sippavāti vuccati, sīlena sīlavāti vuccati, vīriyena vīriyavāti vuccati, paññāya paññavāti vuccati, vijjāya vijjavāti vuccati – evameva yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavāti – kāmesu brahmacariyavā.

Metteyyāti bhagavā taṃ brāhmaṇaṃ gottena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – metteyyāti bhagavā.

Vītataṇhosadā satoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Sadāti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ [pokhānupokhaṃ (syā.)] udakūmikajātaṃ avīcisantatisahitaṃ [avīci samaṅgisahitaṃ (syā.)] phassitaṃ [phusitaṃ (syā.)] purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu vedanānupassanāsatipaṭṭhānaṃ bhāvento sato, citte cittānupassanāsatipaṭṭhānaṃ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – vītataṇho sadā sato.

Saṅkhāya nibbuto bhikkhūti saṅkhā vuccati ñāṇaṃ. Yā paññā pajānanā vicayo pavicayo…pe… amoho dhammavicayo sammādiṭṭhi. Saṅkhāyāti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘avijjāpaccayā saṅkhārā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā.


10.
"于诸欲梵行，[世尊告弥勒]
离爱常具念；
比丘观已寂，彼无有动摇。"
"于诸欲梵行"中，"欲"总括有二种：事欲与烦恼欲⋯⋯此称为事欲⋯⋯此称为烦恼欲。"梵行"即是远离、回避、禁止、遮止、不作、不犯、不超越非法行为。又，无比喻的"梵行"即是八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。具足、成就、达到、获得、成满此八支圣道者，称为梵行者。如具财称为有财者，具财物称为有财物者，具名声称为有名声者，具技能称为有技能者，具戒称为有戒者，具精进称为有精进者，具慧称为有慧者，具明称为有明者——如是具足、成就、达到、获得、成满此八支圣道者，称为梵行者——"于诸欲梵行"。
"弥勒"是世尊以姓氏呼彼婆罗门。"世尊"是尊重语⋯⋯是证得的称号，即所谓"世尊"——"世尊告弥勒"。
"离爱常具念"中，"爱"即：色爱⋯⋯法爱。彼爱已断、已根除、已止息、已平息、不能生起、以智火烧尽者，称为离爱、舍爱、吐爱、脱爱、断爱、离系爱、离贪、舍贪、吐贪、脱贪、断贪、离系贪，无欲、寂灭、清凉、安乐感受，以梵化自身而住。"常"即：常时、一切时、所有时、恒时、久时、相续、不断、相继、如水波相续、无间断相续、相接、午前、午后、初夜、中夜、后夜、黑分、白分、雨季、冬季、夏季、前分生命、中分生命、后分生命。"具念"由四种原因：修习身随观念住而具念，修习受随观念住而具念，修习心随观念住而具念，修习法随观念住而具念⋯⋯称为具念——"离爱常具念"。
"比丘观已寂"中，"观"即是智。即是慧、了知、简择、遍简择⋯⋯无痴、择法、正见。"观"即：观察、了知、权衡、衡量、明了、明显，"一切行无常"已观察、了知、权衡、衡量、明了、明显，"一切行是苦"⋯⋯"一切法无我"⋯⋯"无明缘行"⋯⋯"凡任何集法皆是灭法"已观察、了知、权衡、衡量、明了、明显。


Atha vā, aniccato saṅkhāya jānitvā…pe… dukkhato… rogato… gaṇḍato… sallato…pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Nibbutoti rāgassa nibbāpitattā nibbuto, dosassa nibbāpitattā nibbuto, mohassa nibbāpitattā nibbuto, kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ … sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ nibbāpitattā nibbuto. Bhikkhūti sattannaṃ dhammānaṃ bhinnattā bhikkhu…pe… vusitavā khīṇapunabbhavo sa bhikkhūti – saṅkhāya nibbuto bhikkhu.

Tassa no santi iñjitāti. Tassāti arahato khīṇāsavassa. Iñjitāti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Tassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi iñjitā. Tenāha bhagavā –

‘‘Kāmesu brahmacariyavā, [metteyyāti bhagavā]

Vītataṇho sadā sato;

Saṅkhāya nibbuto bhikkhu, tassa no santi iñjitā’’ti.



又，从无常观察、了知⋯⋯从苦⋯⋯从病⋯⋯从疮⋯⋯从箭⋯⋯从出离观察、了知、权衡、衡量、明了、明显。"已寂"即：因贪已息而寂，因嗔已息而寂，因痴已息而寂，因忿⋯⋯恨⋯⋯覆⋯⋯恼⋯⋯嫉⋯⋯悭⋯⋯诳⋯⋯谄⋯⋯傲⋯⋯激⋯⋯慢⋯⋯过慢⋯⋯骄⋯⋯放逸⋯⋯一切烦恼⋯⋯一切恶行⋯⋯一切忧虑⋯⋯一切热恼⋯⋯一切苦恼⋯⋯一切不善行已息而寂。"比丘"因破除七法而为比丘⋯⋯圆满灭尽再有，彼为比丘——"比丘观已寂"。
"彼无有动摇"中，"彼"即阿罗汉漏尽者。"动摇"即爱动摇、见动摇、慢动摇、烦恼动摇、欲动摇。彼等动摇不存在、不有、不存续、不可得，已断、已根除、已止息、已平息、不能生起、以智火烧尽——"彼无有动摇"。是故世尊说：
"于诸欲梵行，[世尊告弥勒]
离爱常具念；
比丘观已寂，彼无有动摇。

11.

So ubhantamabhiññāya, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, so idha sibbinimaccagā.

So ubhantamabhiññāya, majjhe mantā na lippatīti. Antāti phasso eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe; atītaṃ eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe; sukhā vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe; nāmaṃ eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe; cha ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe; sakkāyo eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe. Mantā vuccati paññā, yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi.

Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca. Katamo taṇhālepo ? Yāvatā taṇhāsaṅkhātena sīmakataṃ odhikataṃ [mariyādikataṃ odhikataṃ (syā.)] pariyantakataṃ pariggahitaṃ mamāyitaṃ – ‘‘idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama rūpā saddā gandhā rasā phoṭṭhabbā attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca’’. Kevalampi mahāpathaviṃ taṇhāvasena mamāyati. Yāvatā aṭṭhasatataṇhāvicaritaṃ – ayaṃ taṇhālepo.

Katamo diṭṭhilepo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho [vipariyesaggāho (bahūsu)] viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhilepo.

So ubhantamabhiññāya, majjhe mantā na lippatīti so ubho ca ante majjhañca mantāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā na lippati na palippati na upalippati, alitto asaṃlitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – so ubhantamabhiññāya majjhe mantā na lippati.

Taṃbrūmi mahāpurisoti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso pavarapuriso, taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpemi taṃ voharāmi.

Āyasmā sāriputto [passa saṃ. ni. 

11.
"彼知晓两端，以慧不着中；
我说大丈夫，彼度越缝爱。"
"彼知晓两端，以慧不着中"中，"端"即：触是一端，触集是第二端，触灭是中；过去是一端，未来是第二端，现在是中；乐受是一端，苦受是第二端，不苦不乐受是中；名是一端，色是第二端，识是中；六内处是一端，六外处是第二端，识是中；有身是一端，有身集是第二端，有身灭是中。"慧"即是智，即是慧、了知⋯⋯无痴、择法、正见。
"着"有二着：爱着与见着。何为爱着？凡被爱称量所划界、限定、边界、范围、执取、执著——"此是我的，这是我的，如此是我的，如是我的色声香味触、被褥覆盖物、奴婢、山羊绵羊、鸡猪、象牛马骡、田地、住宅、金银、城镇王都、国土与地方、库藏与仓库。"乃至以爱执著整个大地。凡一百零八爱行——此是爱着。
何为见着？二十事有身见、十事邪见、十事边执见，凡如是见、见趣、见丛林、见荒野、见乖违、见动摇、见结、执、执取、住着、取着、邪道、邪路、邪性、外道处、倒执、颠倒执、变异执、邪执、于非真实谓真实执，乃至六十二见趣——此是见着。
"彼知晓两端，以慧不着中"即：彼以慧对两端与中已知晓、了知、权衡、衡量、明了、明显后不着、不粘着、不附着，无着、无粘、无附，出离、解脱、解缚、无系，以无障心而住——"彼知晓两端，以慧不着中"。
"我说大丈夫"即：最上丈夫、胜丈夫、特胜丈夫、首丈夫、最胜丈夫、殊胜丈夫，我说他、谈他、述他、显他、言他。
尊者舍利弗[见相应部⋯⋯;

5.377] bhagavantaṃ etadavoca – ‘‘mahāpuriso mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī’’ti? ‘‘Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmi, avimuttacittattā no mahāpurisoti vadāmi.

‘‘Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, bhikkhu vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmi, avimuttacittattā no mahāpurisoti vadāmī’’ti – taṃ brūmi mahāpurisoti.

So idha sibbinimaccagāti sibbinī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ, yassesā sibbinī taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. So sibbiniṃ taṇhaṃ accagā upaccagā atikkanto samatikkanto vītivattoti – so idha sibbinimaccagā. Tenāha bhagavā –

‘‘So ubhantamabhiññāya, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, so idha sibbinimaccagā’’ti.

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimucci. Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā. Bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

Tissametteyyamāṇavapucchāniddeso dutiyo.

3. Puṇṇakamāṇavapucchāniddeso

12.

Anejaṃmūladassāviṃ, [iccāyasmā puṇṇako]

Atthi pañhena āgamaṃ;

Kiṃnissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, pucchāmi taṃ bhagavā brūhi metaṃ.

Anejaṃ mūladassāvinti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo. Bhagavā lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati na calati na vedhati nappavedhatīti – anejaṃ. Mūladassāvinti bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvī.

Tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

Vuttañhetaṃ bhagavatā – [passa a. ni. 

5.377] 对世尊如是说："尊者，说'大丈夫、大丈夫'。尊者，如何称为大丈夫？""舍利弗，我说因心解脱故为大丈夫，非心解脱者我说非大丈夫。"
"舍利弗，如何心解脱？此处，舍利弗，比丘于内身随观身而住，热诚、正知、具念，调伏世间贪忧。彼于身随观身而住时，心离染、解脱、无取于诸漏。于受⋯⋯于心⋯⋯于法随观法而住，热诚、正知、具念，调伏世间贪忧。彼于法随观法而住时，心离染、解脱、无取于诸漏。如是，舍利弗，比丘心解脱。舍利弗，我说因心解脱故为大丈夫，非心解脱者我说非大丈夫"——"我说大丈夫"。
"彼度越缝爱"中，"缝"即是爱。凡贪、染贪⋯⋯贪婪、贪求、不善根，彼缝爱已断、已根除、已止息、已平息、不能生起、以智火烧尽。彼已度、已超度、已超越、已遍超越、已度过缝爱——"彼度越缝爱"。是故世尊说：
"彼知晓两端，以慧不着中；
我说大丈夫，彼度越缝爱。"
偈颂终了时，与彼婆罗门同愿、同行、同意趣、同熏习者，数千众生生起离尘、离垢之法眼——"凡任何集法皆是灭法"。彼婆罗门心无取著而从诸漏解脱。证得阿罗汉时，羚羊皮、结发、树皮衣、三杖、水瓶与须发消失。成为剃发着袈裟衣、持僧伽梨、钵、衣者，以如法行为而合掌礼敬世尊而坐——"尊者世尊是我之师，我是弟子。"
帝须弥勒耶学童所问义释第二
布那迦学童所问义释
12.
"无动见根本，[尊者布那迦说]
我今来请问；
仙人与人类，刹帝利婆罗门，向诸天神等；
此世多供养，请问愿为说。"
"无动见根本"中，"动"即是爱。凡贪、染贪⋯⋯贪婪、贪求、不善根，彼动爱于佛世尊已断、已根除、如多罗树桩、成为非有、于未来不生法。故佛无动。因动已断故无动。世尊于得不动，于不得不动，于名声不动，于无名声不动，于称赞不动，于诽谤不动，于乐不动，于苦不动，不摇、不震、不颤动——"无动"。"见根本"即：世尊见根本、见因、见缘、见生、见起源、见等起、见食、见所缘、见缘、见集。
三不善根：贪不善根、嗔不善根、痴不善根。
世尊如是说[见增支部⋯⋯;

3.112] ‘‘tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo niraye tiracchānayoniyā pettivisaye attabhāvābhinibbattiyā’’. Imāni tīṇi akusalamūlānīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī. Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

Vuttañhetaṃ bhagavatā – ‘‘tīṇimāni…pe… na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo deve ca manusse ca attabhāvābhinibbattiyā’’. Imāni tīṇi kusalamūlānīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

Vuttañhetaṃ bhagavatā – ‘‘ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā’’. Sabbe te samugghātaṃ gacchantīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

Vuttañhetaṃ bhagavatā – ‘‘ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ dhammānaṃ aggamakkhāyatī’’ti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

Atha vā, bhagavā jānāti passati. ‘‘Avijjā mūlaṃ saṅkhārānaṃ, saṅkhārā mūlaṃ viññāṇassa , viññāṇaṃ mūlaṃ nāmarūpassa, nāmarūpaṃ mūlaṃ saḷāyatanassa, saḷāyatanaṃ mūlaṃ phassassa, phasso mūlaṃ vedanāya, vedanā mūlaṃ taṇhāya, taṇhā mūlaṃ upādānassa, upādānaṃ mūlaṃ bhavassa, bhavo mūlaṃ jātiyā, jāti mūlaṃ jarāmaraṇassā’’ti – bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

Atha vā, bhagavā jānāti passati. ‘‘Cakkhu mūlaṃ cakkhurogānaṃ, sotaṃ mūlaṃ sotarogānaṃ, ghānaṃ mūlaṃ ghānarogānaṃ, jivhā mūlaṃ jivhārogānaṃ, kāyo mūlaṃ kāyarogānaṃ, mano mūlaṃ cetasikānaṃ dukkhāna’’nti – bhagavā jānāti passati. Evampi bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvīti – anejaṃ mūladassāvī.

Iccāyasmā puṇṇakoti iccāti padasandhi…pe… āyasmā puṇṇako .


3.112]："诸比丘，此三因缘为诸业生起。何为三？贪为诸业生起因缘，嗔为诸业生起因缘，痴为诸业生起因缘。诸比丘，不以贪生业、嗔生业、痴生业而现诸天、现人类或其他任何善趣。然而，诸比丘，以贪生业、嗔生业、痴生业而现地狱、现畜生界、现饿鬼界或其他任何恶趣，在地狱、畜生界、饿鬼界转生。"世尊知见此三不善根。如是世尊见根本⋯⋯见集。三善根：无贪善根、无嗔善根、无痴善根。
世尊如是说："三者⋯⋯诸比丘，不以无贪生业、无嗔生业、无痴生业而现地狱、现畜生界、现饿鬼界或其他任何恶趣。然而，诸比丘，以无贪生业、无嗔生业、无痴生业而现诸天、现人类或其他任何善趣，在天人中转生。"世尊知见此三善根。如是世尊见根本⋯⋯见集。
世尊如是说："诸比丘，凡任何不善法、不善分、不善品，一切皆以无明为根、会归无明、拔除无明。"世尊知见彼等一切皆得拔除。如是世尊见根本⋯⋯见集。
世尊如是说："诸比丘，凡任何善法、善分、善品，一切皆以不放逸为根、会归不放逸。不放逸被称为彼等诸法最上。"世尊知见。如是世尊见根本⋯⋯见集。
又，世尊知见："无明为行根本，行为识根本，识为名色根本，名色为六处根本，六处为触根本，触为受根本，受为爱根本，爱为取根本，取为有根本，有为生根本，生为老死根本"——世尊知见。如是世尊见根本⋯⋯见集。
又，世尊知见："眼为眼病根本，耳为耳病根本，鼻为鼻病根本，舌为舌病根本，身为身病根本，意为心苦根本"——世尊知见。如是世尊见根本、见因、见缘、见生、见起源、见等起、见食、见所缘、见缘、见集——"无动见根本"。
"尊者布那迦说"中，"说"为句之连接⋯⋯尊者布那迦。


Atthi pañhena āgamanti pañhena atthiko āgatomhi, [pañhatthikāmha āgatā (bahūsu) passa mahāni. 192] pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti – evampi atthi pañhena āgamaṃ. Atha vā, pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ atthīti – evampi atthi pañhena āgamaṃ. Atha vā, pañhāgamo tuyhaṃ atthi, tvampi pahu tvamasi alamatto. Mayā pucchitaṃ kathetuṃ visajjetuṃ vahassetaṃ bhāranti [visajjetuṃ sandassetuṃ bhaṇitunti (syā.) vahassu + etaṃ] – evampi atthi pañhena āgamaṃ.

Kiṃnissitā isayo manujāti kiṃ nissitā āsitā allīnā upagatā ajjhositā adhimuttā. Isayoti isināmakā ye keci isipabbajjaṃ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. Manujāti manussā vuccantīti – kiṃ nissitā isayo manujā.

Khattiyā brāhmaṇā devatānanti. Khattiyāti ye keci khattiyajātikā. Brāhmaṇāti ye keci bhovādikā. Devatānanti ājīvakasāvakānaṃ ājīvakā devatā, nigaṇṭhasāvakānaṃ nigaṇṭhā devatā, jaṭilasāvakānaṃ jaṭilā devatā, paribbājakasāvakānaṃ paribbājakā devatā, aviruddhakasāvakānaṃ aviruddhakā [avaruddhakasāvakānaṃ avaruddhakā (syā.)] devatā, hatthivatikānaṃ hatthī devatā, assavatikānaṃ assā devatā, govatikānaṃ gāvo devatā, kukkuravatikānaṃ kukkurā devatā, kākavatikānaṃ kākā devatā, vāsudevavatikānaṃ vāsudevo devatā, baladevavatikānaṃ baladevo devatā, puṇṇabhaddavatikānaṃ puṇṇabhaddo devatā, maṇibhaddavatikānaṃ maṇibhaddo devatā, aggivatikānaṃ aggi devatā, nāgavatikānaṃ nāgā devatā, supaṇṇavatikānaṃ supaṇṇā devatā, yakkhavatikānaṃ yakkhā devatā, asuravatikānaṃ asurā devatā, gandhabbavatikānaṃ gandhabbā devatā, mahārājavatikānaṃ mahārājāno devatā, candavatikānaṃ cando devatā, sūriyavatikānaṃ sūriyo devatā, indavatikānaṃ indo devatā, brahmavatikānaṃ brahmā devatā, devavatikānaṃ devo devatā, disāvatikānaṃ disā devatā, ye yesaṃ dakkhiṇeyyā te tesaṃ devatāti – khattiyabrāhmaṇā devatānaṃ.

Yaññamakappayiṃsu puthūdha loketi yaññaṃ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ [mālāgandhaṃ vilepanaṃ (syā.) itivu. 75] seyyāvasathapadīpeyyaṃ. Yaññamakappayiṃsūti yepi yaññaṃ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Yepi yaññaṃ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Yepi yaññaṃ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ , tepi yaññaṃ kappenti. Puthūti yaññā vā ete puthū, yaññayājakā [yaññayajakā (syā.)] vā ete puthū, dakkhiṇeyyā vā ete puthū. Kathaṃ yaññā vā ete puthū? Bahukānaṃ ete yaññā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā annaṃ pānaṃ vatthaṃ yānaṃ mālaṃ gandhaṃ vilepanaṃ seyyāvasathapadīpeyyaṃ – evaṃ yaññā vā ete puthū.


"我今来请问"即：我因问题而来，我为问问题而来，我为听问题而来——如是"我今来请问"。又，有问题者、欲问问题者、欲听问题者之来、近来、亲近、侍奉——如是"我今来请问"。又，你有问题之来，你也能、你也堪能。请担负我所问之解说、解释、运载此重担——如是"我今来请问"。
"仙人与人类依何"即：依何、依止、亲近、获得、耽著、信解。"仙人"即：名为仙人者，凡任何出家为仙人者，邪命外道、尼乾子、结发者、苦行者。"人类"即：称为人——"仙人与人类依何"。
"刹帝利婆罗门向诸天"中，"刹帝利"即：任何生为刹帝利者。"婆罗门"即：任何称"尊者"者。"诸天"即：邪命外道弟子以邪命外道为天，尼乾子弟子以尼乾子为天，结发者弟子以结发者为天，普行者弟子以普行者为天，无障碍者弟子以无障碍者为天，象行者以象为天，马行者以马为天，牛行者以牛为天，狗行者以狗为天，乌行者以乌为天，婆修提婆行者以婆修提婆为天，跋罗提婆行者以跋罗提婆为天，富楼那跋陀行者以富楼那跋陀为天，摩尼跋陀行者以摩尼跋陀为天，火行者以火为天，龙行者以龙为天，金翅鸟行者以金翅鸟为天，夜叉行者以夜叉为天，阿修罗


Kathaṃ yaññayājakā vā ete puthū? Bahukā ete yaññayājakā khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca – evaṃ yaññayājakā vā ete puthū.

Kathaṃ dakkhiṇeyyā vā ete puthū? Bahukā ete dakkhiṇeyyā puthū samaṇabrāhmaṇā kapaṇaddhikavanibbakayācakā [… vaṇibbakasāvakā (syā.) itivu. 75] – evaṃ dakkhiṇeyyā vā ete puthū. Idha loketi manussaloketi yaññamakappayiṃsu – puthūdha loke.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā.

Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. Aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā.

Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando [saṃsayapakkhanno (syā.)] hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti! So vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā.

Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmāno pucchanti, devatāyo pucchanti – ayaṃ amanussapucchā.

Katamā nimmitapucchā? Yaṃ bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ, so nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati; bhagavā visajjeti [vissajjeti (ka.)] – ayaṃ nimmitapucchā. Imā tisso pucchā.

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


"如何祭祀者为众多？有众多祭祀者：刹帝利、婆罗门、吠舍、首陀、在家者、出家者、天与人——如是祭祀者为众多。
如何应供者为众多？有众多应供者：沙门、婆罗门、贫穷者、流浪者、乞求者——如是应供者为众多。'此世'即人世——'此世多供养'。
'请问愿为说'中，'问'有三种问：为明未见之问、为验已见之问、为断疑惑之问。何为明未见之问？本性相未知、未见、未衡量、未判断、未明了、未显现，为知见、衡量、判断、明了、显现而问——此为明未见之问。
何为验已见之问？本性相已知、已见、已衡量、已判断、已明了、已显现，为与其他智者印证而问——此为验已见之问。
何为断疑惑之问？本性堕入疑惑、堕入犹豫、生起二见——'是这样吗？不是这样吗？是什么呢？如何呢？'为断除疑惑而问——此为断疑惑之问。此为三种问。
复有三种问：人之问、非人之问、所化之问。何为人之问？人亲近佛世尊而问，比丘问，比丘尼问，优婆塞问，优婆夷问，王问，刹帝利问，婆罗门问，吠舍问，首陀问，在家者问，出家者问——此为人之问。
何为非人之问？非人亲近佛世尊而问，龙问，金翅鸟问，夜叉问，阿修罗问，乾闼婆问，大王问，帝释问，梵天问，诸天问——此为非人之问。
何为所化之问？世尊所化作意所成、具一切肢节、诸根无缺之色身，彼所化亲近佛世尊而问；世尊解答——此为所化之问。此为三种问。
复有三种问：为自利之问、为他利之问、为两利之问。复有三种问：现法利之问、来世利之问、第一义利之问。复有三种问：无过失之问、离烦恼之问、清净之问。复有三种问：过去之问、未来之问、现在之问。复有三种问：内之问、外之问、内外之问。复有三种问：善之问、不善之问、无记之问。复有三种问：蕴之问、界之问、处之问。复有三种问：念处之问、正勤之问、神足之问。复有三种问：根之问、力之问、觉支之问。复有三种问：道之问、果之问、涅槃之问。


Pucchāmitanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ ‘‘kathayassu me’’ti pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

‘‘Anejaṃ mūladassāviṃ, [iccāyasmā puṇṇako]

Atthi pañhena āgamaṃ;

Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, pucchāmi taṃ bhagavā brūhi meta’’nti.



"我问你"即：我问你、我请求你、我恳求你、我使你净信、"请为我说"而问你。"世尊"者，此是尊重语⋯⋯真实施设——即所谓"世尊"。"为我说"即：请说、请告、请示、请施设、请建立、请开显、请分别、请显明、请开示——"请问愿为说"。是故彼婆罗门说：
"无动见根本，[尊者布那迦说]
我今来请问；
仙人与人类，刹帝利婆罗门，向诸天神等；
此世多供养，请问愿为说。"

13.

Yekecime isayo manujā, [puṇṇakāti bhagavā]

Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, āsīsamānā puṇṇaka itthattaṃ[itthataṃ (syā.), itthabhāvaṃ (ka.)];

Jaraṃ sitā yaññamakappayiṃsu.

Ye kecime isayo manujāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Isayoti isināmakā ye keci isipabbajjaṃ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. Manujāti manussā vuccantīti – ye kecime isayo manujā puṇṇakāti bhagavā.

Khattiyā brāhmaṇā devatānanti. Khattiyāti ye keci khattiyajātikā. Brāhmaṇāti ye keci bhovādikā. Devatānanti ājīvakasāvakānaṃ ājīvakā devatā…pe… disāvatikānaṃ disā devatā. Ye yesaṃ dakkhiṇeyyā, te tesaṃ devatāti – khattiyā brāhmaṇā devatānaṃ.

Yaññamakappayiṃsuputhūdha loketi. Yaññaṃ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ. Yaññamakappayiṃsūti yepi yaññaṃ esanti gavesanti pariyesanti…pe… seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Puthūti yaññā vā ete puthū, yaññayājakā vā ete puthū, dakkhiṇeyyā vā ete puthū…pe… evaṃ dakkhiṇeyyā vā ete puthū. Idha loketi manussaloketi yaññamakappayiṃsu – puthūdha loke.

Āsīsamānā puṇṇaka itthattanti. Āsīsamānāti rūpapaṭilābhaṃ āsīsamānā, saddapaṭilābhaṃ āsīsamānā, gandhapaṭilābhaṃ āsīsamānā, rasapaṭilābhaṃ āsīsamānā, phoṭṭhabbapaṭilābhaṃ āsīsamānā, puttapaṭilābhaṃ āsīsamānā, dārapaṭilābhaṃ āsīsamānā, dhanapaṭilābhaṃ āsīsamānā, yasapaṭilābhaṃ āsīsamānā, issariyapaṭilābhaṃ āsīsamānā, khattiyamahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, brāhmaṇamahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, gahapatimahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, cātumahārājikesu [cātummahārājikesu (syā.)] devesu attabhāvapaṭilābhaṃ āsīsamānā, tāvatiṃsesu devesu yāmesu devesu tusitesu devesu nimmānaratīsu devesu paranimmitavasavattīsu devesu brahmakāyikesu devesu attabhāvapaṭilābhaṃ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā.

Puṇṇaka itthattanti ettha attabhāvābhinibbattiṃ āsīsamānā ettha khattiyamahāsālakule attabhāvābhinibbattiṃ āsīsamānā…pe… ettha brahmakāyikesu devesu attabhāvābhinibbattiṃ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā – puṇṇaka itthattaṃ.


13.
"凡此诸仙人，[世尊对布那迦说]
刹帝利婆罗门，向诸天神等；
此世多供养，布那迦欲望此有；
依老作供养。"
"凡此诸仙人"中，"凡"即：一切、一切种、一切处、无余、无遗，此为总括语——"凡"。"仙人"即：名为仙人者，凡任何出家为仙人者，邪命外道、尼乾子、结发者、苦行者。"人类"即称为人——"凡此诸仙人，世尊对布那迦说"。
"刹帝利婆罗门向诸天"中，"刹帝利"即：任何生为刹帝利者。"婆罗门"即：任何称"尊者"者。"诸天"即：邪命外道弟子以邪命外道为天⋯⋯方向行者以方向为天。凡各自之应供者，彼等以之为天——"刹帝利婆罗门向诸天"。
"此世多供养"中，"供养"即：应施之物，衣服、饮食、卧具、病人之医药资具、饮食⋯⋯卧处、住所、灯明。"作供养"即：凡寻求、追求、遍求供养⋯⋯卧处、住所、灯明者，彼等作供养。"多"即：或此供养为多，或此供养者为多，或此应供者为多⋯⋯如是应供者为多。"此世"即人世——"此世多供养"。
"布那迦欲望此有"中，"欲望"即：欲望得色、欲望得声、欲望得香、欲望得味、欲望得触、欲望得子、欲望得妻、欲望得财、欲望得名声、欲望得权力、欲望得刹帝利大富家中之化生、欲望得婆罗门大富家中之化生、欲望得居士大富家中之化生、欲望得四大王天中之化生、欲望得三十三天中、夜摩天中、兜率天中、化乐天中、他化自在天中、梵众天中之化生，希求、喜好、愿望、希望、祈愿——"欲望"。
"布那迦此有"即：在此欲望得化生，在此欲望得刹帝利大富家中之化生⋯⋯在此欲望得梵众天中之化生，希求、喜好、愿望、希望、祈愿——"布那迦此有"。


Jaraṃ sitā yaññamakappayiṃsūti jarānissitā byādhinissitā maraṇanissitā sokaparidevadukkhadomanassupāyāsanissitā. Yadeva te jātinissitā tadeva te jarānissitā. Yadeva te jarānissitā tadeva te byādhinissitā. Yadeva te byādhinissitā tadeva te maraṇanissitā. Yadeva te maraṇanissitā tadeva te sokaparidevadukkhadomanassupāyāsanissitā. Yadeva te sokaparidevadukkhadomanassupāyāsanissitā tadeva te gatinissitā. Yadeva te gatinissitā tadeva te upapattinissitā. Yadeva te upapattinissitā tadeva te paṭisandhinissitā. Yadeva te paṭisandhinissitā tadeva te bhavanissitā. Yadeva te bhavanissitā tadeva te saṃsāranissitā. Yadeva te saṃsāranissitā tadeva te vaṭṭanissitā allīnā upagatā ajjhositā adhimuttāti – jaraṃ sitā yaññamakappayiṃsu. Tenāha bhagavā –

‘‘Ye kecime isayo manujā, [puṇṇakāti bhagavā]

Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, āsīsamānā puṇṇaka itthattaṃ;

Jaraṃ sitā yaññamakappayiṃsū’’ti.



"依老作供养"即：依于老、依于病、依于死、依于愁悲苦忧恼。凡彼等依于生，即彼等依于老。凡彼等依于老，即彼等依于病。凡彼等依于病，即彼等依于死。凡彼等依于死，即彼等依于愁悲苦忧恼。凡彼等依于愁悲苦忧恼，即彼等依于趣。凡彼等依于趣，即彼等依于生起。凡彼等依于生起，即彼等依于结生。凡彼等依于结生，即彼等依于有。凡彼等依于有，即彼等依于轮回。凡彼等依于轮回，即彼等依于轮转，亲近、获得、耽著、信解——"依老作供养"。是故世尊说：
"凡此诸仙人，[世尊对布那迦说]
刹帝利婆罗门，向诸天神等；
此世多供养，布那迦欲望此有；
依老作供养。"

14.

Yekecime isayo manujā, [iccāyasmā puṇṇako]

Khattiyābrāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, kaccisu te bhagavā yaññapathe appamattā;

Atāruṃ[atāruṃ (syā. ka.)]jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi metaṃ.

Ye kecime isayo manujāti. Ye kecīti…pe….

Kaccisu te bhagavā yaññapathe appamattāti. Kaccisūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kaccisu. Teti yaññayājakā vuccanti. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kaccisu te bhagavā. Yaññapathe appamattāti yaññoyeva vuccati yaññapatho. Yathā ariyamaggo ariyapatho devamaggo devapatho brahmamaggo brahmapatho, evameva yaññoyeva vuccati yaññapatho. Appamattāti yaññapathe appamattā sakkaccakārino sātaccakārino aṭṭhitakārino anolīnavuttino anikkhittacchandā anikkhittadhurā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti – tepi yaññapathe appamattā. Yepi yaññaṃ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino…pe… tadadhipateyyā, tepi yaññapathe appamattā. Yepi yaññaṃ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino…pe… tadadhipateyyā, tepi yaññapathe appamattā. Yepi yaññaṃ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino …pe… tadadhipateyyā, tepi yaññapathe appamattāti – kaccisu te bhagavā yaññapathe appamattā.

Atāruṃ jātiñca jarañca mārisāti jarāmaraṇaṃ atariṃsu uttariṃsu patariṃsu samatikkamiṃsu vītivattiṃsu. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – atāru jātiñca jarañca mārisa.

Pucchāmitaṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ kathayassu meti – pucchāmi taṃ. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

‘‘Ye kecime isayo manujā, [iccāyasmā puṇṇako]

Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, kaccisu te bhagavā yaññapathe appamattā;

Atāru jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi meta’’nti.



14.
"凡此诸仙人，[尊者布那迦说]
刹帝利婆罗门，向诸天神等；
此世多供养，世尊彼等于供养道不放逸否；
贤者超生老，请问愿为说。"
"凡此诸仙人"中，"凡"即⋯⋯。
"世尊彼等于供养道不放逸否"中，"否"即：疑问、犹豫问、二见问、不定问——"是这样吗？不是这样吗？是什么呢？如何呢？"——"否"。"彼等"即：称供养者。"世尊"者，此是尊重语⋯⋯真实施设，即所谓"世尊"——"世尊彼等"。"供养道不放逸"中，供养即称为供养道。如圣道称圣道、天道称天道、梵道称梵道，如是供养即称为供养道。"不放逸"即：于供养道不放逸，恭敬作、持续作、坚固作、不懈怠而住、不舍欲、不舍担、实行、多作、重视、倾向、偏向、临入、信解、增上——彼等于供养道不放逸。凡寻求、追求、遍求衣服、饮食、卧具、病人之医药资具、饮食⋯⋯卧处、住所、灯明者，恭敬作⋯⋯增上，彼等于供养道不放逸。凡准备衣服、饮食、卧具、病人之医药资具、饮食⋯⋯卧处、住所、灯明者，恭敬作⋯⋯增上，彼等于供养道不放逸。凡布施、供养、舍弃衣服、饮食、卧具、病人之医药资具、饮食⋯⋯卧处、住所、灯明者，恭敬作⋯⋯增上，彼等于供养道不放逸——"世尊彼等于供养道不放逸否"。
"贤者超生老"即：超越、越过、度过、超胜、超脱生老死。"贤者"为亲爱语、尊重语、恭敬尊重之语——"贤者超生老"。
"请问愿为说"中，"我问你"即：我问你、请求你、恳求你、使你净信、"请为我说"——"我问你"。"世尊"者，此是尊重语⋯⋯真实施设——即所谓"世尊"。"为我说"即：请说、请告、请示、请施设、请建立、请开显、请分别、请显明、请开示——"请问愿为说"。是故彼婆罗门说：
"凡此诸仙人，[尊者布那迦说]
刹帝利婆罗门，向诸天神等；
此世多供养，世尊彼等于供养道不放逸否；
贤者超生老，请问愿为说。";

15.

Āsīsanti[āsiṃsanti (syā.)]thomayanti, abhijappanti juhanti; [Puṇṇakāti bhagavā]

Kāmābhijappanti paṭicca lābhaṃ, te yājayogā bhavarāgarattā;

Nātariṃsu jātijaranti brūmi.

Āsīsanti thomayanti abhijappanti juhantīti. Āsīsantīti rūpapaṭilābhaṃ āsīsanti, saddapaṭilābhaṃ āsīsanti, gandhapaṭilābhaṃ āsīsanti, rasapaṭilābhaṃ āsīsanti, phoṭṭhabbapaṭilābhaṃ āsīsanti, puttapaṭilābhaṃ āsīsanti, dārapaṭilābhaṃ āsīsanti, dhanapaṭilābhaṃ āsīsanti, yasapaṭilābhaṃ āsīsanti, issariyapaṭilābhaṃ āsīsanti, khattiyamahāsālakule attabhāvapaṭilābhaṃ āsīsanti, brāhmaṇamahāsālakule…pe… gahapatimahāsālakule attabhāvapaṭilābhaṃ āsīsanti, cātumahārājikesu devesu…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ āsīsanti icchanti sādiyanti patthayanti pihayantīti – āsīsanti.

Thomayantīti yaññaṃ vā thomenti phalaṃ vā thomenti dakkhiṇeyye vā thomenti. Kathaṃ yaññaṃ thomenti? Suciṃ dinnaṃ [viyaṃ dinnaṃ (syā.)], manāpaṃ dinnaṃ, paṇītaṃ dinnaṃ, kālena dinnaṃ, kappiyaṃ dinnaṃ, viceyya dinnaṃ, anavajjaṃ dinnaṃ, abhiṇhaṃ dinnaṃ dadaṃ cittaṃ pasāditanti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ yaññaṃ thomenti.

Kathaṃ phalaṃ thomenti? Ito nidānaṃ rūpapaṭilābho bhavissati…pe… brahmakāyikesu devesu attabhāvapaṭilābho bhavissatīti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ phalaṃ thomenti.

Kathaṃ dakkhiṇeyye thomenti? Dakkhiṇeyyā jātisampannā gottasampannā ajjhāyakā mantadharā tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padakā veyyākaraṇā lokāyatamahāpurisalakkhaṇesu anavayāti, vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā, saddhāsampannā sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannāti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ dakkhiṇeyye thomentīti – āsīsanti thomayanti.

Abhijappantīti rūpapaṭilābhaṃ abhijappanti, saddapaṭilābhaṃ abhijappanti, gandhapaṭilābhaṃ abhijappanti, rasapaṭilābhaṃ abhijappanti…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ abhijappantīti – āsīsanti thomayanti abhijappanti. Juhantīti juhanti denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyanti – āsīsanti thomayanti abhijappanti juhanti puṇṇakāti bhagavā.

Kāmābhijappanti paṭicca lābhanti rūpapaṭilābhaṃ paṭicca kāme abhijappanti, saddapaṭilābhaṃ paṭicca kāme abhijappanti…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ paṭicca kāme abhijappanti pajappantīti – kāmābhijappanti paṭicca lābhaṃ.


15.
"希望赞叹，[世尊对布那迦说]
祈愿供献；
缘得渴爱，彼等乐供养染有贪；
我说未超生老。"
"希望赞叹祈愿供献"中，"希望"即：希望得色、希望得声、希望得香、希望得味、希望得触、希望得子、希望得妻、希望得财、希望得名声、希望得权力、希望得刹帝利大富家中之化生、希望得婆罗门大富家中⋯⋯希望得居士大富家中之化生、希望得四大王天中⋯⋯希望得梵众天中之化生，欲求、喜好、愿望、希求——"希望"。
"赞叹"即：或赞叹供养，或赞叹果报，或赞叹应供者。如何赞叹供养？所施清净，所施可意，所施殊胜，适时所施，所施如法，择施，无过失施，常施，施时心生净信——赞美、称赞、赞叹、称扬。如是赞叹供养。
如何赞叹果报？由此因缘将得色⋯⋯将得梵众天中之化生——赞美、称赞、赞叹、称扬。如是赞叹果报。
如何赞叹应供者？应供者具足生，具足姓，读诵者，持咒者，通达三吠陀及其释义、音韵学、第五古传记，精通词句、文法、顺世论及大人相，或离贪或为离贪而修行，或离嗔或为离嗔而修行，或离痴或为离痴而修行，具足信，具足戒，具足定，具足慧，具足解脱，具足解脱知见——赞美、称赞、赞叹、称扬。如是赞叹应供者——"希望赞叹"。
"祈愿"即：祈愿得色，祈愿得声，祈愿得香，祈愿得味⋯⋯祈愿得梵众天中之化生——"希望赞叹祈愿"。"供献"即：供献、施与、供养、舍弃衣服、饮食、卧具、病人之医药资具、饮食、衣服、车乘、华鬘、香料、涂香、卧处、住所、灯明——"希望赞叹祈愿供献，世尊对布那迦说"。
"缘得渴爱"即：缘得色而渴爱诸欲，缘得声而渴爱诸欲⋯⋯缘得梵众天中之化生而渴爱诸欲，热望——"缘得渴爱"。


Te yājayogā bhavarāgarattā nātariṃsu jātijaranti brūmīti teti yaññayājakā vuccanti, yājayogāti yājayogesu yuttā payuttā āyuttā samāyuttā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti – te yājayogā, bhavarāgarattāti bhavarāgo vuccati yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ. Bhavarāgena bhavesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti – te yājayogā bhavarāgarattā.

Nātariṃsu jātijaranti brūmīti te yājayogā bhavarāgarattā jātijarāmaraṇaṃ nātariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṃsārapathe parivattanti. Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti; brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – te yājayogā bhavarāgarattā nātariṃsu jātijaranti brūmi. Tenāha bhagavā –

‘‘Āsīsanti thomayanti, abhijappanti juhanti; [Puṇṇakāti bhagavā]

Kāmābhijappanti paṭicca lābhaṃ, te yājayogā bhavarāgarattā;

Nātariṃsu jātijaranti brūmī’’ti.



"彼等乐供养染有贪未超生老，我说"中，"彼等"即：称供养者。"乐供养"即：乐于供养，投入、参与、专注、从事，实行、多作、重视、倾向、偏向、临入、信解、增上——"彼等乐供养"。"染有贪"中，有贪即：于诸有中之欲求、贪爱、喜悦、渴爱、贪恋、热恼、昏迷、执着。因有贪而于诸有中染著、贪求、昏迷、执着、系缚、黏着、障碍——"彼等乐供养染有贪"。
"未超生老，我说"即：彼等乐供养染有贪者，未超越、未越过、未度过、未超胜、未超脱生老死，未出离、未离开、未超越、未超胜、未超脱生老死，轮转于生老死之内，轮转于轮回道路之内。为生所随，为老所随，为病所制，为死所击，无救护、无依处、无归依、成为无归依——"说"即：我说、告知、开示、施设、建立、开显、分别、显明、开示——"彼等乐供养染有贪未超生老，我说"。是故世尊说：
"希望赞叹，[世尊对布那迦说]
祈愿供献；
缘得渴爱，彼等乐供养染有贪；
我说未超生老。"；

16.

Te ce nātariṃsu yājayogā, [iccāyasmā puṇṇako]

Yaññehi jātiñca jarañca mārisa;

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi metaṃ.

Te ce nātariṃsu yājayogāti te yaññayājakā yājayogā bhavarāgarattā jātijarāmaraṇaṃ nātariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṃsārapathe parivattanti. Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti – te ce nātariṃsu yājayogā.

Iccāyasmāpuṇṇakoti. Iccāti padasandhi…pe… āyasmā puṇṇako.

Yaññehijātiñca jarañca mārisāti. Yaññehīti yaññehi pahūtehi yaññehi vividhehi yaññehi puthūhi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – yaññehi jātiñca jarañca mārisa.

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisāti atha ko eso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayi [vītivatti (ka.)]. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappattissādhivacanametaṃ mārisāti – atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ kathayassu metanti – pucchāmi taṃ. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

‘‘Te ce nātariṃsu yājayogā, [iccāyasmā puṇṇako]

Yaññehi jātiñca jarañca mārisa;

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi meta’’nti.



16.
"若彼等乐供养，[尊者布那迦说]
贤者以诸供养未超生老；
贤者如是谁于天人世间，超越生老；
请问愿为说。"
"若彼等乐供养"即：彼等供养者乐供养染有贪，未超越、未越过、未度过、未超胜、未超脱生老死，未出离、未离开、未超越、未超胜、未超脱生老死，轮转于生老死之内，轮转于轮回道路之内。为生所随，为老所随，为病所制，为死所击，无救护、无依处、无归依、成为无归依——"若彼等乐供养"。
"尊者布那迦说"中，"说"即：句之结合⋯⋯尊者布那迦。
"贤者以诸供养生老"中，"以诸供养"即：以众多供养、以种种供养、以广大供养。"贤者"为亲爱语、尊重语、恭敬尊重之语——"贤者以诸供养生老"。
"贤者如是谁于天人世间，超越生老"即：如是在有天、魔、梵的世界中，在有沙门、婆罗门的众生界，在天人众中，谁超越、越过、度过、超胜、超脱生老死。"贤者"为亲爱语、尊重语、恭敬尊重之语——"贤者如是谁于天人世间，超越生老"。
"请问愿为说"中，"我问你"即：我问你、请求你、恳求你、使你净信、"请为我说"——"我问你"。"世尊"者，此是尊重语⋯⋯真实施设——即所谓"世尊"。"为我说"即：请说、请告、请示、请施设、请建立、请开显、请分别、请显明、请开示——"请问愿为说"。是故彼婆罗门说：
"若彼等乐供养，[尊者布那迦说]
贤者以诸供养未超生老；
贤者如是谁于天人世间，超越生老；
请问愿为说。"

17.

Saṅkhāya lokasmi[lokasmiṃ (syā. ka.)]paroparāni, [puṇṇakāti bhagavā]

Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmi.

Saṅkhāya lokasmi paroparānīti saṅkhā vuccati ñāṇaṃ yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Paroparānīti oraṃ vuccati sakattabhāvo, paraṃ vuccati parattabhāvo oraṃ vuccati sakarūpavedanāsaññāsaṅkhāraviññāṇaṃ, paraṃ vuccati pararūpavedanāsaññāsaṅkhāraviññāṇaṃ ; oraṃ vuccati cha ajjhattikāni āyatanāni, paraṃ vuccati cha bāhirāni āyatanāni. Oraṃ vuccati manussaloko, paraṃ vuccati devaloko; oraṃ vuccati kāmadhātu, paraṃ vuccati rūpadhātu arūpadhātu; oraṃ vuccati kāmadhātu rūpadhātu, paraṃ vuccati arūpadhātu. Saṅkhāya lokasmi paroparānīti paroparāni aniccato saṅkhāya dukkhato rogato gaṇḍato…pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – saṅkhāya lokasmi paroparāni. Puṇṇakāti bhagavāti. Puṇṇakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati . Bhagavāti gāravādhivacanametaṃ…pe… yadidaṃ bhagavāti – puṇṇakāti bhagavā.

Yassiñjitaṃ natthi kuhiñci loketi. Yassāti arahato khīṇāsavassa. Iñjitanti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Yassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Kuhiñcīti kuhiñci kismiñci katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. Loketi apāyaloke…pe… āyatanaloketi – yassiñjitaṃ natthi kuhiñci loke.

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmīti. Santoti rāgassa santattā santo, dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā [nijjhātattā (ka.) mahāni. 18] nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti santo; vidhūmoti kāyaduccaritaṃ vidhūmitaṃ vidhamitaṃ sositaṃ visositaṃ byantīkataṃ [byantikataṃ (ka.)], vacīduccaritaṃ…pe… manoduccaritaṃ vidhūmitaṃ vidhamitaṃ sositaṃ visositaṃ byantīkataṃ, rāgo… doso… moho vidhūmito vidhamito sosito visosito byantīkato, 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 vidhūmitā vidhamitā sositā visositā byantīkatā. Atha vā, kodho vuccati dhūmo –

Māno hi te brāhmaṇa khāribhāro, kodho dhūmo bhasmani [gammani (syā.)] mosavajjaṃ;

Jivhā sujā hadayaṃ [tapparassa (syā.)] jotiṭṭhānaṃ, attā sudanto purisassa joti.


17.
"知世间彼此，[世尊对布那迦说]
谁于世间无动摇；
寂静无烟无恼无求，我说彼超生老。"
"知世间彼此"中，"知"即称为智慧，即慧、了知⋯⋯无痴、择法、正见。"彼此"中，"此"即称为自我，"彼"即称为他我；"此"即称为自己的色受想行识，"彼"即称为他人的色受想行识；"此"即称为内六处，"彼"即称为外六处；"此"即称为人世间，"彼"即称为天世间；"此"即称为欲界，"彼"即称为色界、无色界；"此"即称为欲界色界，"彼"即称为无色界。"知世间彼此"即：以无常、苦、病、疮⋯⋯出离，知、权衡、判断、辨别、明了彼此——"知世间彼此"。"世尊对布那迦说"中，"布那迦"即世尊以名呼彼婆罗门。"世尊"为尊重语⋯⋯即所谓"世尊"——"世尊对布那迦说"。
"谁于世间无动摇"中，"谁"即阿罗汉漏尽者。"动摇"即渴爱动摇、见动摇、慢动摇、烦恼动摇、欲动摇。谁无此等动摇，不存在、不存有、不能获得，已断、已遍断、已寂、已止息、不能生起、以智火所烧。"于"即于任何、于某、于处，或内或外或内外。"世间"即：于恶趣世间⋯⋯处世间——"谁于世间无动摇"。
"寂静无烟无恼无求，我说彼超生老"中，"寂静"即：因贪寂故寂静，因嗔⋯⋯痴⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯一切不善行寂故、止息故、寂灭故、燃尽故、息灭故、离故、止息故，寂静、止息、寂灭、息灭、止息，故"寂静"。"无烟"即：身恶行已烟尽、已除、已干、已枯、已灭尽；语恶行⋯⋯意恶行已烟尽、已除、已干、已枯、已灭尽；贪⋯⋯嗔⋯⋯痴已烟尽、已除、已干、已枯、已灭尽；忿⋯⋯恨⋯⋯覆⋯⋯恼⋯⋯嫉⋯⋯悭⋯⋯诳⋯⋯谄⋯⋯傲⋯⋯激⋯⋯慢⋯⋯过慢⋯⋯骄⋯⋯放逸⋯⋯一切烦恼⋯⋯一切恶行⋯⋯一切忧虑⋯⋯一切热恼⋯⋯一切苦恼⋯⋯一切不善行已烟尽、已除、已干、已枯、已灭尽。或者，忿称为烟——
"婆罗门慢如重担，忿为烟妄语如灰；
舌为勺心如祭场，善调自我为人光。"


Api ca, dasahākārehi kodho jāyati – anatthaṃ me acarīti kodho jāyati, anatthaṃ me caratīti kodho jāyati, anatthaṃ me carissatīti kodho jāyati, piyassa me manāpassa anatthaṃ acari, anatthaṃ carati, anatthaṃ carissatīti kodho jāyati, appiyassa me amanāpassa atthaṃ acari, atthaṃ carati, atthaṃ carissatīti kodho jāyati, aṭṭhāne vā pana kodho jāyati. Yo evarūpo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo [assuropo (syā.)] anattamanatā cittassa – ayaṃ vuccati kodho.

Api ca, kodhassa adhimattaparittatā veditabbā. Atthi kañci [kiñci (ka.) mahāni. 85] kālaṃ kodho cittāvilakaraṇamatto hoti, na ca tāva mukhakulānavikulāno hoti. Atthi kañci kālaṃ kodho mukhakulānavikulānamatto hoti, na ca tāva hanusañcopano hoti. Atthi kañci kālaṃ kodho hanusañcopanamatto hoti, na ca tāva pharusavācaṃ nicchāraṇo [pharusavācanicchāraṇo (syā.)] hoti. Atthi kañci kālaṃ kodho pharusavācaṃ nicchāraṇamatto hoti, na ca tāva disāvidisānuvilokano hoti. Atthi kañci kālaṃ kodho disāvidisānuvilokanamatto hoti, na ca tāva daṇḍasatthaparāmasano hoti. Atthi kañci kālaṃ kodho daṇḍasatthaparāmasanamatto hoti, na ca tāva daṇḍasatthaabbhukkiraṇo hoti. Atthi kañci kālaṃ kodho daṇḍasatthaabbhukkiraṇamatto hoti, na ca tāva daṇḍasatthaabhinipātano hoti. Atthi kañci kālaṃ kodho daṇḍasatthaabhinipātanamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti. Atthi kañci kālaṃ kodho chinnavicchinnakaraṇamatto hoti, na ca tāva sambhañjanapalibhañjano hoti. Atthi kañci kālaṃ kodho sambhañjanapalibhañjanamatto hoti, na ca tāva aṅgamaṅgaapakaḍḍhano hoti. Atthi kañci kālaṃ kodho aṅgamaṅgaapakaḍḍhanamatto hoti, na ca tāva jīvitāvoropano [jīvitapanāsano (syā.) mahāni. 85] hoti. Atthi kañci kālaṃ kodho jīvitāvoropanamatto hoti, na ca tāva sabbacāgapariccāgāya saṇṭhito hoti. Yato kodho paraṃ puggalaṃ ghātetvā attānaṃ ghāteti, ettāvatā kodho paramussadagato paramavepullapatto hoti. Yassa so hoti kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati – vidhūmo.

Kodhassa pahīnattā vidhūmo, kodhavatthussa pariññātattā vidhūmo, kodhahetussa pariññātattā vidhūmo, kodhahetussa upacchinnattā vidhūmo. Anīghoti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho.


又，以十种行相生忿：[想]"他已对我作不利"而生忿，[想]"他对我作不利"而生忿，[想]"他将对我作不利"而生忿，[想]"他已对我所爱所喜者作不利，对我所爱所喜者作不利，将对我所爱所喜者作不利"而生忿，[想]"他已对我所不爱所不喜者作利益，对我所不爱所不喜者作利益，将对我所不爱所不喜者作利益"而生忿，或于非处而生忿。如是心之瞋恨、违逆、违背、对立、忿、大忿、遍忿、恚、大恚、遍恚、心之变坏、意之瞋恚、忿、忿怒、忿怒性、恚、瞋恨、瞋恨性、变坏、变坏性、对立、违背、粗暴、不温和、心不喜悦——此称为忿。
又，应知忿之强弱程度。有时忿仅使心混浊，尚未至于面容变色。有时忿仅使面容变色，尚未至于颌动。有时忿仅使颌动，尚未至于发出粗语。有时忿仅发出粗语，尚未至于环顾四方。有时忿仅环顾四方，尚未至于取杖取剑。有时忿仅取杖取剑，尚未至于举杖举剑。有时忿仅举杖举剑，尚未至于打击杖剑。有时忿仅打击杖剑，尚未至于斫截。有时忿仅斫截，尚未至于破坏粉碎。有时忿仅破坏粉碎，尚未至于支节拔除。有时忿仅支节拔除，尚未至于夺命。有时忿仅夺命，尚未至于舍弃一切。当忿杀他人后自杀时，如是忿达最高亢奋、最大广大。若彼忿已断、已遍断、已寂、已止息、不能生起、以智火所烧，彼称为"无烟"。
因忿已断故无烟，因忿事已遍知故无烟，因忿因已遍知故无烟，因忿因已断绝故无烟。"无恼"中，贪为恼，嗔为恼，痴为恼，忿为恼，恨为恼⋯⋯一切不善行为恼。若此等恼已断、已遍断、已寂、已止息、不能生起、以智火所烧，彼称为无恼。


Nirāsoti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. Jātīti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko. Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmīti yo santo ca vidhūmo ca anīgho ca nirāso ca, so jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmi. Tenāha bhagavā –

‘‘Saṅkhāya lokasmi paroparāni, [puṇṇakāti bhagavā]

Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmī’’ti.

Sahagāthāpariyosānā…pe… pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

Puṇṇakamāṇavapucchāniddeso tatiyo.

4. Mettagūmāṇavapucchāniddeso



"无求"中，求即称为渴爱。即贪、染贪⋯⋯贪婪、贪欲、不善根。若此求渴爱已断、已遍断、已寂、已止息、不能生起、以智火所烧，彼称为无求。"生"即：彼彼有情于彼彼有情群中之生、产生、入胎、出生、诸蕴显现、诸处获得。"老"即：彼彼有情于彼彼有情群中之老、衰老、齿落、白发、皱皮、寿命损减、诸根成熟。"寂静无烟无恼无求，我说彼超生老"中，谁寂静且无烟且无恼且无求，我说、告知、开示、施设、建立、开显、分别、显明、开示彼已超越、已越过、已度过、已超胜、已超脱生老死——"寂静无烟无恼无求，我说彼超生老"。是故世尊说：
"知世间彼此，[世尊对布那迦说]
谁于世间无动摇；
寂静无烟无恼无求，我说彼超生老。"
偈颂终了⋯⋯合掌礼敬世尊而坐言："世尊是我师，我是弟子。"
布那迦学童所问义释第三
4. 弥勒瞿学童所问义释;

18.

Pucchāmitaṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū]

Maññāmi taṃ vedagū bhāvitattaṃ;

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā.

Pucchāmitaṃ bhagavā brūhi metanti. Pucchāmīti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. Tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā.

Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. Aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā.

Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti? So vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā.

Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmā pucchanti, devā pucchanti – ayaṃ amanussapucchā.

Katamā nimmitapucchā? Bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ. So nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati. Bhagavā visajjeti. Ayaṃ nimmitapucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā…pe… aparāpi tisso pucchā – diṭṭhadhammikatthapucchā, samparāyikatthapucchā , paramatthapucchā… aparāpi tisso pucchā – anavajjatthapucchā, nikkilesatthapucchā, vodānatthapucchā… aparāpi tisso pucchā – atītapucchā, anāgatapucchā, paccuppannapucchā… aparāpi tisso pucchā – ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā… aparāpi tisso pucchā – kusalapucchā, akusalapucchā, abyākatapucchā… aparāpi tisso pucchā – khandhapucchā, dhātupucchā āyatanapucchā… aparāpi tisso pucchā – satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā… aparāpi tisso pucchā – indriyapucchā, balapucchā, bojjhaṅgapucchā… aparāpi tisso pucchā – maggapucchā, phalapucchā, nibbānapucchā….

Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ ‘‘kathayassu me’’ti pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ.

Iccāyasmā mettagūti iccāti padasandhi…pe… iccāyasmā mettagū.


18.
"我问世尊愿为说，[尊者弥勒瞿说]
我思汝为明达已修心；
从何而来此等诸苦，凡世间种种诸相。"
"我问世尊愿为说"中，"我问"即三种问：未见显明问、已见和合问、断疑问。何为未见显明问？性相本未知、未见、未权衡、未判断、未明了、未显明。为知见、观察、权衡、判断、明了、显明而问——此为未见显明问。
何为已见和合问？性相本已知、已见、已权衡、已判断、已明了、已显明。为与其他智者和合而问——此为已见和合问。
何为断疑问？本性疑虑、怀疑、起二见——"是否如是，是否不是，是何，是如何"？为断疑惑而问——此为断疑问。此为三种问。
复有三种问：人问、非人问、所化问。何为人问？人等来诣佛世尊而问，比丘问，比丘尼问，优婆塞问，优婆夷问，王问，刹帝利问，婆罗门问，吠舍问，首陀问，在家者问，出家者问——此为人问。
何为非人问？非人等来诣佛世尊而问，龙问，金翅鸟问，夜叉问，阿修罗问，乾闼婆问，大王问，帝释问，梵天问，诸天问——此为非人问。
何为所化问？世尊化作意所成身，具一切大小肢节，诸根无缺。彼所化来诣佛世尊而问，世尊解答——此为所化问。此为三种问。
复有三种问：自利问、他利问、二利问⋯⋯复有三种问：现法利问、来世利问、最上义问⋯⋯复有三种问：无过问、无烦恼问、清净问⋯⋯复有三种问：过去问、未来问、现在问⋯⋯复有三种问：内问、外问、内外问⋯⋯复有三种问：善问、不善问、无记问⋯⋯复有三种问：蕴问、界问、处问⋯⋯复有三种问：念处问、正勤问、神足问⋯⋯复有三种问：根问、力问、觉支问⋯⋯复有三种问：道问、果问、涅槃问⋯⋯
"我问你"即：我问你、请求你、恳求你、使你净信、"请为我说"——我问你。"世尊"为尊重语⋯⋯真实施设——即所谓"世尊"。"为我说"即：请说、请告、请示、请施设、请建立、请开显、请分别、请显明、请开示——"我问世尊愿为说"。
"尊者弥勒瞿说"中，"说"即：句之结合⋯⋯尊者弥勒瞿。;


Maññāmi taṃ vedagū bhāvitattanti. Vedagūti taṃ maññāmi, bhāvitattoti taṃ maññāmi, evaṃ jānāmi, evaṃ ājānāmi evaṃ paṭijānāmi evaṃ paṭivijjhāmi. Vedagū bhāvitattoti kathañca bhagavā vedagū? Vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū; vedehi vā antagatoti vedagū; sattannaṃ vā dhammānaṃ viditattā vedagū; sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo doso moho māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]

Samaṇānaṃ yānīdhatthi [yāni patthi (syā.), yāni atthi (ka.) su. ni. 534] brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo;

Sabbaṃ vedamaticca vedagū soti.

Evaṃ bhagavā vedagū.

Kathaṃ bhagavā bhāvitatto? Bhagavā bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapañño bhāvitasatipaṭṭhāno bhāvitasammappadhāno bhāvitaiddhipādo bhāvitaindriyo bhāvitabalo bhāvitabojjhaṅgo bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ, aparitto mahanto gambhīro appameyyo duppariyogāḷho bahuratano sāgarūpamo [sāgarasamo (ka.)] chaḷaṅgupekkhāya samannāgato hoti.

Cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā, ghānena gandhaṃ ghāyitvā, jivhāya rasaṃ sāyitvā, kāyena phoṭṭhabbaṃ phusitvā, manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.

Cakkhunā rūpaṃ disvā manāpaṃ rūpaṃ nābhigijjhati nābhihaṃsati [nābhipihayati (syā.) mahāni. 90] na rāgaṃ janeti. Tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto [appatiṭṭhīnacitto (syā.)] alīnamanaso [ādinamanaso (syā.) mahāni. 90] abyāpannacetaso. Tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti. Tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasāyeva kho pana dhammaṃ viññāya amanāpaṃ na maṅku hoti. Appatiṭṭhitacitto alīnamanaso abyāpannacetaso tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.


"我思汝为明达已修心"中，"我思汝为明达"，"我思汝为已修心"，如是我知、如是我了知、如是我认知、如是我通达。"明达已修心"中，何故世尊为明达？"明"即：于四道中之智、慧、慧根、慧力⋯⋯择法觉支、思择、观察、正见。世尊以此等明达，至生老死之尽头、达尽头、至边际、达边际、至终极、达终极、至终点、达终点、至救护、达救护、至归依、达归依、至无畏、达无畏、至不死、达不死、至甘露、达甘露、至涅槃、达涅槃。或因达明之尽头故明达；或因以明达尽头故明达；或因知七法故明达：身见已知，疑已知，戒禁取已知，贪嗔痴慢已知，恶不善法、杂染、后有、恐怖、苦报、未来生老死等已知。
"明察一切明，[世尊对萨毗耶说]
此处沙门婆罗门诸明；
于一切受离贪，
超越一切明故为明达。"
如是世尊为明达。
云何世尊为已修心？世尊已修身、已修戒、已修心、已修慧、已修念处、已修正勤、已修神足、已修诸根、已修诸力、已修觉支、已修道、已断烦恼、已通达不动、已证灭。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，已修应修者，已证应证者，无限、广大、甚深、无量、难测、多宝、如海，具足六支舍。
以眼见色既不喜亦不忧，住于舍具念正知。以耳闻声、以鼻嗅香、以舌尝味、以身触触、以意识法既不喜亦不忧，住于舍具念正知。
以眼见色可意之色不贪著、不欢喜、不生贪。彼身安住，心安住，内善安立、善解脱。又以眼见色不可意之色不沮丧，心不沉没，意不萎缩，心无瞋恚。彼身安住，心安住，内善安立、善解脱。以耳闻声⋯⋯以鼻嗅香⋯⋯以舌尝味⋯⋯以身触触⋯⋯以意识法可意者不贪著、不欢喜、不生贪。彼身安住，心安住，内善安立、善解脱。又以意识法不可意者不沮丧，心不沉没，意不萎缩，心无瞋恚，彼身安住，心安住，内善安立、善解脱。


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

Cakkhunā rūpaṃ disvā rajanīye na rajjati, dussanīye [dosanīye (syā. ka.) mahāni. 90] na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati.

Diṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. Diṭṭhe anūpayo [anupayo (syā.), anusayo (ka.) mahāni. 90] anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. Sute…pe… mute … viññāte anūpayo [anupayo (syā.), anusayo (ka.) mahāni. 90] anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati.

Saṃvijjati bhagavato cakkhu, passati bhagavā cakkhunā rūpaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato sotaṃ, suṇāti bhagavā sotena saddaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato ghānaṃ, ghāyati bhagavā ghānena gandhaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato jivhā, sāyati bhagavā jivhāya rasaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato kāyo, phusati bhagavā kāyena phoṭṭhabbaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato mano, vijānāti bhagavā manasā dhammaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā.

Cakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ bhagavato [bhagavatā (syā.) mahāni. 90] dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ; tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ saddarataṃ…pe… ghānaṃ gandhārāmaṃ gandharataṃ… jivhā rasārāmā rasaratā rasasammuditā, sā bhagavato dantā guttā rakkhitā saṃvutā; tassa ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo phoṭṭhabbarato phoṭṭhabbasammudito… mano dhammārāmo dhammarato dhammasammudito, so bhagavato danto gutto rakkhito saṃvuto; tassa ca saṃvarāya dhammaṃ deseti –

‘‘Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

‘‘Varamassatarā dantā, ājānīyā ca [ājāniyāva (syā.) dha. pa. 322] sindhavā;

Kuñjarā ca [kuñjarāva (syā.)] mahānāgā, attadanto tato varaṃ.

‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

Yathāttanā sudantena, danto dantena gacchati.

‘‘Vidhāsu na vikampanti, vippamuttā punabbhavā;

Dantabhūmiṃ anuppattā, te loke vijitāvino.

‘‘Yassindriyāni bhāvitāni, ajjhattañca bahiddhā ca sabbaloke;

Nibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto’’ti [sudantoti (syā.) su. ni. 521; mahāni. 90].

Evaṃ bhagavā bhāvitattoti.


以眼见色于可意不可意诸色，彼身安住，心安住，内善安立、善解脱。以耳闻声⋯⋯以意识法于可意不可意诸法，彼身安住，心安住，内善安立、善解脱。
以眼见色于可染者不染，于可瞋者不瞋，于可痴者不痴，于可怒者不怒，于可醉者不醉，于可染污者不染污。以耳闻声⋯⋯以意识法于可染者不染，于可瞋者不瞋，于可痴者不痴，于可怒者不怒，于可醉者不醉，于可染污者不染污。
于所见仅有所见，于所闻仅有所闻，于所觉仅有所觉，于所识仅有所识。于所见不著，于所闻不著，于所觉不著，于所识不著。于所见无依、无著、无住、无缚、解脱、离系，以无限制心而住。于所闻⋯⋯于所觉⋯⋯于所识无依、无著、无住、无缚、解脱、离系，以无限制心而住。
世尊具眼，世尊以眼见色，世尊无欲贪，世尊心善解脱。世尊具耳，世尊以耳闻声，世尊无欲贪，世尊心善解脱。世尊具鼻，世尊以鼻嗅香，世尊无欲贪，世尊心善解脱。世尊具舌，世尊以舌尝味，世尊无欲贪，世尊心善解脱。世尊具身，世尊以身触触，世尊无欲贪，世尊心善解脱。世尊具意，世尊以意识法，世尊无欲贪，世尊心善解脱。
眼喜爱色、乐色、悦色，世尊已调伏、守护、防护、防闭；并为其防护而说法。耳喜爱声、乐声⋯⋯鼻喜爱香、乐香⋯⋯舌喜爱味、乐味、悦味，世尊已调伏、守护、防护、防闭；并为其防护而说法。身喜爱触、乐触、悦触⋯⋯意喜爱法、乐法、悦法，世尊已调伏、守护、防护、防闭；并为其防护而说法——
"调伏乘集会，调伏王乘骑；
人中调伏胜，能忍诸恶语。
骡调伏为胜，善种信度马；
大象巨象胜，自调伏更胜。
彼等乘不能，往诣未


Maññāmi taṃ vedagū bhāvitattaṃ, kuto nu dukkhā samudāgatā imeti. Kuto nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kuto nu. Dukkhāti jātidukkhaṃ, jarādukkhaṃ, byādhidukkhaṃ, maraṇadukkhaṃ, sokaparidevadukkhadomanassupāyāsadukkhaṃ, byasanaṃ dukkhaṃ, nerayikaṃ dukkhaṃ, tiracchānayonikaṃ dukkhaṃ, pettivisayikaṃ dukkhaṃ, mānusikaṃ dukkhaṃ, gabbhokkantimūlakaṃ dukkhaṃ, gabbhaṭṭhitimūlakaṃ dukkhaṃ, gabbhavuṭṭhānamūlakaṃ dukkhaṃ, jātassūpanibandhakaṃ dukkhaṃ, jātassa parādheyyakaṃ dukkhaṃ, attūpakkamaṃ dukkhaṃ, parūpakkamaṃ dukkhaṃ, dukkhadukkhaṃ, saṅkhāradukkhaṃ, vipariṇāmadukkhaṃ , 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 lohitapittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassaṃ dukkhaṃ, mātumaraṇaṃ dukkhaṃ , pitumaraṇaṃ dukkhaṃ, bhātumaraṇaṃ dukkhaṃ, bhaginimaraṇaṃ dukkhaṃ, puttamaraṇaṃ dukkhaṃ, dhītumaraṇaṃ dukkhaṃ, ñātibyasanaṃ dukkhaṃ, rogabyasanaṃ dukkhaṃ, bhogabyasanaṃ dukkhaṃ, sīlabyasanaṃ dukkhaṃ, diṭṭhibyasanaṃ dukkhaṃ; yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā kuto samudāgatā kuto jātā kuto sañjātā kuto nibbattā kuto abhinibbattā kuto pātubhūtā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti, imesaṃ dukkhānaṃ mūlaṃ pucchati hetuṃ pucchati nidānaṃ pucchati sambhavaṃ pucchati pabhavaṃ pucchati samuṭṭhānaṃ pucchati āhāraṃ pucchati ārammaṇaṃ pucchati paccayaṃ pucchati samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – kuto nu dukkhā samudāgatā ime.

Ye keci lokasmimanekarūpāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Anekarūpāti anekavidhā nānāppakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha so brāhmaṇo –

‘‘Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū]

Maññāmi taṃ vedagū bhāvitattaṃ;

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā’’ti.



"我思汝为明达已修心，此等诸苦从何而来"中，"从何"即：疑问、怀疑、二见、不确定问——"是否如是，是否不是，是何，是如何"——从何。"苦"即：生苦、老苦、病苦、死苦、忧悲苦恼苦、衰败苦、地狱苦、畜生苦、饿鬼界苦、人间苦、入胎所生苦、住胎所生苦、出胎所生苦、生后相随苦、生后他制苦、自加苦、他加苦、苦苦、行苦、变易苦，眼病、耳病、鼻病、舌病、身病、头病、耳痛、口病、齿病、咳、喘、鼻炎、发热、老年病、腹病、昏厥、痢疾、绞痛、霍乱、麻风、疮、干痨、癫痫、癣、瘙痒、疥、疮癣、痂、血胆病、糖尿病、痔疮、疱、痈、胆汁所生病、痰所生病、风所生病、[三]集所生病、气候变化所生病、不规则生活所生病、突发所生病、业报所生病、寒、热、饥、渴、大便、小便、虻蚊风日爬虫触恼苦，母死苦，父死苦，兄弟死苦，姊妹死苦，子死苦，女死苦，亲戚衰败苦，疾病衰败苦，财富衰败苦，戒衰败苦，见衰败苦；彼等诸法，从最初显现生起，从灭没显现消失，业所依报，报所依业，名所依色，色所依名，为生所随，为老所遍，为病所压，为死所击，住于苦中，无救护、无避难、无归依、成为无归依——此等称为诸苦。此等诸苦从何生起、从何产生、从何共生、从何出生、从何生出、从何显现、以何为因、以何为集、以何为生、以何为源，问此等诸苦之根本、问因、问缘、问生起、问根源、问等起、问食、问所缘、问缘、问集、询问、请求、恳求、使净信——"此等诸苦从何而来"。
"凡世间种种诸相"中，"凡"即：一切、一切种、一切处、无余、无遗，此为遍尽语——"凡"。"世间"即：于恶趣世间、人世间、天世间、蕴世间、界世间、处世间。"种种"即：多种、种种类别之苦——"凡世间种种诸相"。是故彼婆罗门说：
"我问世尊愿为说，[尊者弥勒瞿说]
我思汝为明达已修心；
此等诸苦从何而来，凡世间种种诸相。"

19.

Dukkhassa ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā]

Taṃ te pavakkhāmi yathā pajānaṃ;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā.

Dukkhassa ve maṃ pabhavaṃ apucchasīti. Dukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. Pabhavaṃ apucchasīti dukkhassa mūlaṃ pucchasi hetuṃ pucchasi nidānaṃ pucchasi sambhavaṃ pucchasi pabhavaṃ pucchasi samuṭṭhānaṃ pucchasi āhāraṃ pucchasi ārammaṇaṃ pucchasi paccayaṃ pucchasi samudayaṃ pucchasi yācasi ajjhesasi pasādesīti – dukkhassa ve maṃ pabhavaṃ apucchasi. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā.

Taṃ te pavakkhāmi yathā pajānanti. Tanti dukkhassa mūlaṃ pavakkhāmi hetuṃ pavakkhāmi nidānaṃ pavakkhāmi sambhavaṃ pavakkhāmi pabhavaṃ pavakkhāmi samuṭṭhānaṃ pavakkhāmi āhāraṃ pavakkhāmi ārammaṇaṃ pavakkhāmi paccayaṃ pavakkhāmi samudayaṃ pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – taṃ te pavakkhāmi. Yathā pajānanti yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya [na piṭakasampadānena (ka.) mahāni. 156] na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ.

Upadhinidānā pabhavanti dukkhāti. Upadhīti dasa upadhī – taṇhūpadhi, diṭṭhūpadhi, kilesūpadhi, kammūpadhi, duccaritūpadhi, āhārūpadhi, paṭighūpadhi, catasso upādinnadhātuyo upadhī, cha ajjhattikāni āyatanāni upadhī, cha viññāṇakāyā upadhī, sabbampi dukkhaṃ dukkhamanaṭṭhena [dukkhaṭṭhena (syā.)] upadhi. Ime vuccanti dasa upadhī. Dukkhāti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ nerayikaṃ dukkhaṃ…pe… diṭṭhibyasanaṃ dukkhaṃ. Yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā upadhinidānā upadhihetukā upadhipaccayā upadhikāraṇā honti pabhavanti sambhavanti jāyanti sañjāyanti nibbattanti pātubhavantīti – upadhinidānā pabhavanti dukkhā.

Ye keci lokasmimanekarūpāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Anekarūpāti anekavidhā nānappakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha bhagavā –

‘‘Dukkhassa ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā]

Taṃ te pavakkhāmi yathā pajānaṃ;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā’’ti.



19.
"汝问我苦之根源，[世尊对弥勒瞿说]
我当如所知为汝说；
依取为因生诸苦，凡世间种种诸相。"
"汝问我苦之根源"中，"苦"即：生苦、老苦、病苦、死苦、忧悲苦恼苦。"问根源"即：问苦之根本、问因、问缘、问生起、问根源、问等起、问食、问所缘、问缘、问集、询问、请求、使净信——"汝问我苦之根源"。"弥勒瞿"，世尊以名呼彼婆罗门。"世尊"为尊重语⋯⋯真实施设，即所谓"世尊"——"世尊对弥勒瞿说"。
"我当如所知为汝说"中，"彼"即：我当说苦之根本、当说因、当说缘、当说生起、当说根源、当说等起、当说食、当说所缘、当说缘、当说集、当告知、当开示、当施设、当建立、当开显、当分别、当显明、当开示——"我当为汝说"。"如所知"即：如所知、了知、识知、证知、通达。非传闻、非传说、非相传、非藏传、非因思惟、非因推理、非因行相思考、非因见审察忍，而是自己亲证、自现观法，我当说彼——"我当如所知为汝说"。
"依取为因生诸苦"中，"取"即十种取：爱取、见取、烦恼取、业取、恶行取、食取、瞋恚取、四取蕴取、六内处取、六识身取，一切苦以苦义为取。此等称为十种取。"苦"即：生苦、老苦、病苦、死苦、忧悲苦恼苦、地狱苦⋯⋯见衰败苦。彼等诸法，从最初显现生起，从灭没显现消失，业所依报，报所依业，名所依色，色所依名，为生所随，为老所遍，为病所压，为死所击，住于苦中，无救护、无避难、无归依、成为无归依——此等称为诸苦。此等诸苦以取为因、以取为缘、以取为缘由、以取为理由而有、生起、产生、生、共生、出生、显现——"依取为因生诸苦"。
"凡世间种种诸相"中，"凡"即：一切、一切种、一切处、无余、无遗，此为遍尽语——"凡"。"世间"即：于恶趣世间、人世间、天世间、蕴世间、界世间、处世间。"种种"即：多种、种种类别之苦——"凡世间种种诸相"。是故世尊说：
"汝问我苦之根源，[世尊对弥勒瞿说]
我当如所知为汝说；
依取为因生诸苦，凡世间种种诸相。"

20.

Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī.

Yove avidvā upadhiṃ karotīti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃṭhānappatto yaṃdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. Avidvāti avijjāgato aññāṇī avibhāvī duppañño. Upadhiṃ karotīti taṇhūpadhiṃ karoti, diṭṭhūpadhiṃ karoti, kilesūpadhiṃ karoti, kammūpadhiṃ karoti, duccaritūpadhiṃ karoti, āhārūpadhiṃ karoti, paṭighūpadhiṃ karoti, catasso upādinnadhātuyo upadhī karoti, cha ajjhattikāni āyatanāni upadhī karoti, cha viññāṇakāye upadhī karoti janeti sañjaneti nibbatteti abhinibbattetīti – avidvā upadhiṃ karoti.

Punappunaṃ dukkhamupeti mandoti punappunaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ eti samupeti upagacchati gaṇhāti parāmasati abhinivisatīti – punappunaṃ dukkhamupeti. Mandoti mando momuho avidvā avijjāgato aññāṇī avibhāvī duppaññoti – punappunaṃ dukkhamupeti mando.

Tasmā pajānaṃ upadhiṃ na kayirāti. Tasmāti taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamāno upadhīsūti tasmā. Pajānanti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto, ‘‘sabbe saṅkhārā aniccā’’ti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto , ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Upadhiṃ na kayirāti taṇhūpadhiṃ na kareyya, diṭṭhūpadhiṃ na kareyya, kilesūpadhiṃ na kareyya, duccaritūpadhiṃ na kareyya, āhārūpadhiṃ na kareyya, paṭighūpadhiṃ na kareyya, catasso upādinnadhātuyo upadhī na kareyya, cha ajjhattikāni āyatanāni upadhī na kareyya, cha viññāṇakāye upadhī na kareyya, na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – tasmā pajānaṃ upadhiṃ na kayirā.

Dukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. Pabhavānupassīti dukkhassa mūlānupassī hetānupassī nidānānupassī sambhavānupassī pabhavānupassī samuṭṭhānānupassī āhārānupassī ārammaṇānupassī paccayānupassī samudayānupassī. Anupassanā vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Imāya anupassanāya paññāya upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato. So vuccati anupassīti – dukkhassa jātippabhavānupassī. Tenāha bhagavā –

‘‘Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī’’ti.



20.
"若愚痴者造作取，此痴人再再趣向苦；
是故了知不造取，观见苦生与根源。"
"若愚痴者造作取"中，"若"即：无论是何种、何类、何状、何性质、何处所、具何法之刹帝利、婆罗门、吠舍、首陀、在家者、出家者、天或人。"愚痴"即：无明者、无智者、不明了者、劣慧者。"造作取"即：造作爱取、造作见取、造作烦恼取、造作业取、造作恶行取、造作食取、造作瞋恚取、造作四取蕴取、造作六内处取、造作六识身取，生、共生、出生、生出——"愚痴者造作取"。
"此痴人再再趣向苦"中，再再趣向生苦、老苦、病苦、死苦、忧悲苦恼苦，往、近往、趣向、执取、取著、深入——"再再趣向苦"。"痴人"即：痴者、迷者、无知者、无明者、无智者、不明了者、劣慧者——"此痴人再再趣向苦"。
"是故了知不造取"中，"是故"即：因此、因彼、缘此、缘彼，见此等过患于诸取——是故。"了知"即：知、了知、识知、证知、通达，了知"一切行无常"，了知"一切行是苦"⋯⋯了知"一切法无我"⋯⋯了知"凡有集法者皆是灭法"而知、了知、识知、证知、通达。"不造取"即：不造作爱取、不造作见取、不造作烦恼取、不造作恶行取、不造作食

21.

Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo.

Yaṃ taṃ apucchimha akittayī noti yaṃ taṃ apucchimha ayācimha ajjhesimha pasādayimha. Akittayī noti kittitaṃ [akitti taṃ (syā.) evamīdisesu padesu atītavibhattivasena mahāni. 110] pakittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ [paññāpitaṃ (ka.)] paṭṭhapitaṃ vivaritaṃ vibhattaṃ uttānīkataṃ pakāsitanti – yaṃ taṃ apucchimha akittayī no.

Aññaṃ taṃ pucchāma tadiṅgha brūhīti aññaṃ taṃ pucchāma, aññaṃ taṃ yācāma, aññaṃ taṃ ajjhesāma, aññaṃ taṃ pasādema, uttari taṃ pucchāma. Tadiṅgha brūhīti iṅgha brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – aññaṃ taṃ pucchāma tadiṅgha brūhi.

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañcāti. Kathaṃ nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kathaṃ nu. Dhīrāti dhīrā paṇḍitā paññavanto buddhimanto ñāṇino vibhāvino medhāvino . Oghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. Jātīti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko. Sokoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṃ sokasallaṃ. Paridevoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo [lāpo palāpo (syā.) dhammasaṅgaṇiye] vippalāpo lālappo lālappanā lālappitattaṃ [lālappāyanā lālappāyitattaṃ (bahūsu) jarāsuttaniddesaṭṭhakathā oloketabbā].

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañcāti dhīrā kathaṃ oghañca jātiñca jarañca sokañca paridevañca taranti uttaranti pataranti samatikkamanti vītivattantīti – kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca.

Taṃ me munī sādhu viyākarohīti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Munīti monaṃ vuccati ñāṇaṃ . Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā tena ñāṇena samannāgato muni monappatto. Tīṇi moneyyāni – kāyamoneyyaṃ vacīmoneyyaṃ manomoneyyaṃ.


21.
"我等已问汝已说，今复问汝他事请说；
智者云何度诸流，生与老及忧悲等；
请牟尼善为我解说，如是此法汝已知。"
"我等已问汝已说"中，"我等已问"即：我等已问、已请求、已恳求、已使净信。"已说"即：已宣说、已开示、已告知、已示教、已施设、已建立、已开显、已分别、已显明、已开示——"我等已问汝已说"。
"今复问汝他事请说"即：我等问汝他事，请求汝他事，恳求汝他事，使汝净信他事，更问于汝。"请说"即：请说、请告知、请示教、请施设、请建立、请开显、请分别、请显明、请开示——"今复问汝他事请说"。
"智者云何度诸流，生与老及忧悲等"中，"云何"即：疑问、怀疑、二见、不确定问——"是否如是，是否不是，是何，是如何"——"云何"。"智者"即：智者、贤者、具慧者、觉者、智者、明了者、有慧者。"流"即：欲流、有流、见流、无明流。"生"即：于彼彼有情众中，诸有情之生、产生、入胎、出生、显生、诸蕴显现、诸处获得。"老"即：于彼彼有情众中，诸有情之老、衰老、齿落、白发、皱皮、寿命损减、诸根成熟。"忧"即：为亲戚衰败所触、为财富衰败所触、为疾病衰败所触、为戒衰败所触、为见衰败所触、具足任何衰败、为任何苦法所触之忧、忧愁、忧愁性、内忧、内遍忧、内烧、内遍烧、心烧恼、忧恼、忧箭。"悲"即：为亲戚衰败所触、为财富衰败所触、为疾病衰败所触、为戒衰败所触、为见衰败所触、具足任何衰败、为任何苦法所触之悲、悲叹、悲泣、悲泣性、悲叹性、言说、悲言、哀言、哀泣、哀泣性。
"智者云何度诸流，生与老及忧悲等"即：智者云何度过、超越、越过、超胜、超出流与生与老与忧与悲——"智者云何度诸流，生与老及忧悲等"。
"请牟尼善为我解说"中，"彼"即：我所问、所请求、所恳求、所使净信者。"牟尼"，寂默即是智。即是慧、了知⋯⋯无痴、择法、正见。世尊具足此智，为牟尼、得寂默。三种寂默：身寂默、语寂默、意寂默。


Katamaṃ kāyamoneyyaṃ? Tividhānaṃ kāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ. Tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ. Kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ. Kāyapariññā kāyamoneyyaṃ. Pariññāsahagato maggo kāyamoneyyaṃ. Kāye chandarāgassa pahānaṃ kāyamoneyyaṃ. Kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ. Idaṃ kāyamoneyyaṃ.

Katamaṃ vacīmoneyyaṃ? Catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ. Catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ. Vācārammaṇe ñāṇaṃ vacīmoneyyaṃ. Vācāpariññā vacīmoneyyaṃ. Pariññāsahagato maggo vacīmoneyyaṃ. Vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ. Vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ. Idaṃ vacīmoneyyaṃ.

Katamaṃ manomoneyyaṃ? Tividhānaṃ manoduccaritānaṃ pahānaṃ manomoneyyaṃ. Tividhaṃ manosucaritaṃ manomoneyyaṃ. Cittārammaṇe ñāṇaṃ manomoneyyaṃ. Cittapariññā manomoneyyaṃ. Pariññāsahagato maggo manomoneyyaṃ. Citte chandarāgassa pahānaṃ manomoneyyaṃ. Cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṃ. Idaṃ manomoneyyaṃ .

Kāyamuniṃ vacīmuniṃ [vācāmuniṃ (bahūsu) itivu. 67], manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.

Kāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpakanti.

Imehi tīhi moneyyehi dhammehi samannāgatā. Cha munino [munayo (syā.) mahāni. 14] – agāramunino, anagāramunino, sekhamunino [sekkhamunino (syā. ka.)], asekhamunino, paccekamunino munimuninoti. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino. Arahanto asekhamunino. Paccekasambuddhā paccekamunino. Tathāgatā arahanto sammāsambuddhā munimunino.

Na monena munī [muni (syā. ka.) dha. pa. 268] hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

Pāpāni parivajjeti, sa munī tena so muni;

Yo munāti ubho loke, muni tena pavuccati.

Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussehi pūjanīyo [pūjito (syā. ka.) mahāni. 14], saṅgajālamaticca [saṅga jālamaticca, su. ni. 532] so munīti.

Sādhu viyākarohīti taṃ sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – taṃ me munī sādhu viyākarohi. Tathā hi te vidito esadhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

‘‘Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti.



何为身寂默？断除三种身恶行是身寂默。三种身善行是身寂默。对身所缘之智是身寂默。遍知身是身寂默。与遍知相应之道是身寂默。断除对身之欲贪是身寂默。身行止息的第四禅定是身寂默。此为身寂默。
何为语寂默？断除四种语恶行是语寂默。四种语善行是语寂默。对语所缘之智是语寂默。遍知语是语寂默。与遍知相应之道是语寂默。断除对语之欲贪是语寂默。语行止息的第二禅定是语寂默。此为语寂默。
何为意寂默？断除三种意恶行是意寂默。三种意善行是意寂默。对心所缘之智是意寂默。遍知心是意寂默。与遍知相应之道是意寂默。断除对心之欲贪是意寂默。心行止息的想受灭尽定是意寂默。此为意寂默。
"身寂默语寂默，意寂默无漏者；
具足寂默牟尼，说名断一切者。
身寂默语寂默，意寂默无漏者；
具足寂默牟尼，说名洗净恶者。"
具足此三种寂默法。六种牟尼——在家牟尼、出家牟尼、有学牟尼、无学牟尼、辟支牟尼、牟尼中牟尼。何为在家牟尼？是见道悟法之在家者——此为在家牟尼。何为出家牟尼？是见道悟法之出家者——此为出家牟尼。七有学是有学牟尼。阿罗汉是无学牟尼。辟支佛是辟支牟尼。如来阿罗汉正等正觉是牟尼中牟尼。
"非以寂默成牟尼，愚痴形相无智慧；
智者执秤取最胜，远离诸恶故牟尼；
了知两界故牟尼，因此称彼为牟尼。
知内外一切世间，善不善诸法，
为天人所供养，超越系缚网，彼为牟尼。"
"请善为解说"即：请善为告知、示教、施设、建立、开显、分别、显明、开示——"请牟尼善为我解说"。"如是此法汝已知"即：如是汝已知、已衡量、已判断、已明了、已显明此法——"如是此法汝已知"。是故彼婆罗门说：
"我等已问汝已说，今复问汝他事请说；
智者云何度诸流，生与老及忧悲等；
请牟尼善为我解说，如是此法汝已知。

22.

Kittayissāmite dhammaṃ, [mettagūti bhagavā]

Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Kittayissāmi te dhammanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde , pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca, nibbānagāminiñca paṭipadaṃ kittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – kittayissāmi te dhammaṃ. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati.

Diṭṭhe dhamme anītihanti. Diṭṭhe dhammeti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhammeti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, dukkhe diṭṭhe dukkhaṃ kathayissāmi, samudaye diṭṭhe samudayaṃ kathayissāmi, magge diṭṭhe maggaṃ kathayissāmi, nirodhe diṭṭhe nirodhaṃ kathayissāmīti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, diṭṭhe dhamme sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evampi diṭṭhe dhamme kathayissāmīti diṭṭhe dhamme. Anītihanti na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā, sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ, taṃ kathayissāmīti – diṭṭhe dhamme anītihaṃ.

Yaṃviditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.


22.
"我为汝说法，[世尊对弥勒瞿说]
现法非传闻；
知此念而行，度世间贪著。"
"我为汝说法"中，"法"即：初善、中善、后善，有义、有文、纯一圆满、清净梵行，四念处、四正勤、四神足、五根、五力、七觉支、八圣道分，及涅槃与趣向涅槃之道，我将宣说、告知、示教、施设、建立、开显、分别、显明、开示——"我为汝说法"。"弥勒瞿"，世尊以名呼彼婆罗门。
"现法非传闻"中，"现法"即：现见之法、已知之法、已衡量之法、已判断之法、已明了之法、已显明之法，"一切行无常"⋯⋯"凡有集法者皆是灭法"，现见之法、已知之法、已衡量之法、已判断之法、已明了之法、已显明之法——如是也是现法我将说。或者，见苦我将说苦，见集我将说集，见道我将说道，见灭我将说灭——如是也是现法我将说。或者，现法、现见、无时、请来见、导向、智者各自证知——如是也是现法我将说，即"现法"。"非传闻"即：非传闻、非传说、非相传、非藏传、非因思惟、非因推理、非因行相思考、非因见审察忍，乃自己亲证、自现见法，我将说彼——"现法非传闻"。
"知此念而行"中，使已知、已衡量、已判断、已显明、已明了，"一切行无常"使已知、已衡量、已判断、已显明、已明了，"一切行是苦"⋯⋯"一切法无我"⋯⋯"凡有集法者皆是灭法"使已知、已衡量、已判断、已显明、已明了。"念"，因四种情况而念：修习身随观念处而念⋯⋯此称为念。"行"即：行、住、动作、活动、护持、维持、存续——"知此念而行"。


Tare loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā? Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe kule gaṇe āvāse lābhe yase pasaṃsāya sukhe cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre kāmadhātuyā rūpadhātuyā arūpadhātuyā kāmabhave rūpabhave arūpabhave saññābhave asaññābhave nevasaññānāsaññābhave ekavokārabhave catuvokārabhave pañcavokārabhave atīte anāgate paccuppanne diṭṭhasutamutaviññātabbesu dhammesu visaṭā vitthatāti visattikā. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Tare loke visattikanti loke vesā visattikā [yā sā loke visattikā (syā.) kāmasuttaniddesaṭṭhakathā oloketabbā], loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha bhagavā –

‘‘Kittayissāmi te dhammaṃ, [mettagūti bhagavā]

Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.



"度世间贪著"中，贪著即是爱。即贪、染着⋯⋯贪婪、贪欲、不善根。"贪著"，何义为贪著？因染着故为贪著，因广大故为贪著，因扩散故为贪著，因不平等故为贪著，因执取故为贪著，因缠绕故为贪著，因欺诳故为贪著，因毒根故为贪著，因毒果故为贪著，因毒受用故为贪著，或者彼爱广大于色、声、香、味、触、家族、团体、住所、利养、名声、称赞、乐、衣服、饮食、卧具、病缘药具、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、所见闻觉知诸法中扩散广大，故为贪著。"世间"即：恶趣世间、人世间、天世间、蕴世间、界世间、处世间。"度世间贪著"中，此贪著在世间，此贪著于世间，念者当度过、超越、越过、超胜、超出——"度世间贪著"。是故世尊说：
"我为汝说法，[世尊对弥勒瞿说]
现法非传闻；
知此念而行，度世间贪著。"

23.

Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Tañcāhaṃ abhinandāmīti. Tanti tuyhaṃ vacanaṃ byappathaṃ [byapathaṃ (syā. ka.)] desanaṃ anusāsanaṃ anusiṭṭhaṃ [desanaṃ anusandhi (syā.)]. Nandāmīti abhinandāmi modāmi anumodāmi icchāmi sādiyāmi yācāmi patthayāmi pihayāmi abhijappāmīti – tañcāhaṃ abhinandāmi.

Mahesidhammamuttamanti. Mahesīti kiṃ mahesi bhagavā, mahantaṃ sīlakkhandhaṃ esī gavesī [esi gavesi (syā.) mahāni. 150] pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi, mahato tamokāyassa padālanaṃ esī gavesī pariyesīti mahesi, mahato vipallāsassa pabhedanaṃ esī gavesī pariyesīti mahesi, mahato taṇhāsallassa abbahanaṃ [abbūhanaṃ (bahūsu), abbūhaṃ (sī. aṭṭha.)] esī gavesī pariyesīti mahesi, mahato diṭṭhisaṅghātassa viniveṭhanaṃ esī gavesī pariyesīti mahesi, mahato mānadhajassa papātanaṃ esī gavesī pariyesīti mahesi, mahato abhisaṅkhārassa vūpasamaṃ esī gavesī pariyesīti mahesi, mahato oghassa nittharaṇaṃ esī gavesī pariyesīti mahesi, mahato bhārassa nikkhepanaṃ esī gavesī pariyesīti mahesi, mahato saṃsāravaṭṭassa upacchedaṃ esī gavesī pariyesīti mahesi, mahato santāpassa nibbāpanaṃ esī gavesī pariyesīti mahesi, mahato pariḷāhassa paṭippassaddhiṃ esī gavesī pariyesīti mahesi, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne…pe… mahante sammappadhāne… mahante iddhipāde… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi, mahesakkhehi sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho’’ti mahesi. Dhammamuttamanti dhammamuttaṃmaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Uttamanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammanti – mahesi dhammamuttamaṃ.

Yaṃ viditvā sato caranti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu… dhammānupassanāsatipaṭṭhānaṃ bhāvento sato… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.


23.
"我实欢喜此，大仙最上法；
知此念而行，度世间贪著。"
"我实欢喜此"中，"此"即：你的语言、言说、教示、教导、教诫。"欢喜"即：我欢喜、喜悦、随喜、希求、接受、请求、期望、羡慕、渴望——"我实欢喜此"。
"大仙最上法"中，"大仙"，为何世尊是大仙？寻求、探求、遍求大戒蕴故为大仙，寻求、探求、遍求大定蕴⋯⋯大慧蕴⋯⋯大解脱蕴⋯⋯大解脱知见蕴故为大仙


Tareloke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

‘‘Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

24.

Yaṃ kiñci sampajānāsi, [mettagūti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe.

Yaṃ kiñci sampajānāsīti yaṃ kiñci pajānāsi ājānāsi vijānāsi paṭivijānāsi paṭivijjhasīti – yaṃ kiñci sampajānāsi. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā.

Uddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ [uddhaṃ vuccati anāgataṃ (syā. ka.)]; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti nirayaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpi majjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭheti etesūti ācikkhitesu desitesu paññapitesu paṭṭhapitesu vivaritesu vibhajitesu uttānīkatesu pakāsitesu. Nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Nivesananti dve nivesanā – taṇhānivesanā ca diṭṭhinivesanā ca. Katamā taṇhā nivesanā? Yāvatā taṇhāsaṅkhātena …pe… ayaṃ taṇhānivesanā. Katamā diṭṭhinivesanā? Vīsativatthukā sakkāyadiṭṭhi …pe… ayaṃ diṭṭhinivesanā.

Panujja viññāṇanti puññābhisaṅkhārasahagataṃ viññāṇaṃ, apuññābhisaṅkhārasahagataṃ viññāṇaṃ, āneñjābhisaṅkhārasahagataṃ viññāṇaṃ. Etesu nandiñca nivesanañca abhisaṅkhārasahagatañca viññāṇaṃ nujja panujja nuda panuda jaha pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – etesu nandiñca nivesanañca panujja viññāṇaṃ.

Bhave na tiṭṭheti. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo. Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ kammabhavo. Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ paṭisandhiko punabbhavo. Bhave na tiṭṭheti nandiñca nivesanañca abhisaṅkhārasahagataṃ viññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamento kammabhave na tiṭṭheyya paṭisandhike punabbhave na tiṭṭheyya na santiṭṭheyyāti – panujja viññāṇaṃ bhave na tiṭṭhe. Tenāha bhagavā –

‘‘Yaṃ kiñci sampajānāsi, [mettagūti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe’’ti.



23-24. 续前文：
寻求、探求、遍求断除大暗聚故为大仙，寻求、探求、遍求破坏大颠倒故为大仙，寻求、探求、遍求拔除大爱箭故为大仙，寻求、探求、遍求解开大见结故为大仙，寻求、探求、遍求倒下大慢幢故为大仙，寻求、探求、遍求止息大行故为大仙，寻求、探求、遍求度脱大暴流故为大仙，寻求、探求、遍求放下大重担故为大仙，寻求、探求、遍求断绝大轮回故为大仙，寻求、探求、遍求熄灭大热恼故为大仙，寻求、探求、遍求平息大烧灼故为大仙，寻求、探求、遍求举起大法幢故为大仙，寻求、探求、遍求大念处⋯⋯大正勤⋯⋯大神足⋯⋯大根⋯⋯大力⋯⋯大觉支⋯⋯大八圣道⋯⋯大第一义不死涅槃故为大仙，被具大威力之诸众生所寻求、探求、遍求——"佛在何处？世尊在何处？天中天在何处？人中牛王在何处？"——故为大仙。"最上法"，最上法即称不死涅槃。即是一切行寂止、一切依舍离、爱尽、离贪、灭、涅槃。"最上"即：最胜、最殊胜、最卓越、最超胜、最高、最胜妙之法——"大仙最上法"。
24.
"凡汝所了知，[世尊对弥勒瞿说]
上下及横中；
于此喜住着，推去识不住。"
"凡汝所了知"即：凡汝知、了知、识知、证知、通达——"凡汝所了知"。"弥勒瞿"，世尊以名呼彼婆罗门。"世尊"是尊重语⋯⋯实证施设，即此"世尊"——"世尊对弥勒瞿说"。
"上下及横中"中，"上"即：未来；"下"即：过去；"横及中"即：现在。"上"即：天界；"下"即：地狱界；"横及中"即：人界。或者，"上"即：善法；"下"即：不善法；"横及中"即：无记法。"上"即：无色界；"下"即：欲界；"横及中"即：色界。"上"即：乐受；"下"即：苦受；"横及中"即：不苦不乐受。"上"即：足底以上；"下"即：发顶以下；"横及中"即：中间——"上下及横中"。
"于此喜住着，推去识不住"中，"于此"即：于所告知、示教、施设、建立、开显、分别、显明、开示者。"喜"即是爱。即贪、染着⋯⋯贪婪、贪欲、不善根。"住着"有二种住着——爱住着与见住着。何为爱住着？⋯⋯此为爱住着。何为见住着？二十事有身见⋯⋯此为见住着。
"推去识"即：福行俱行识、非福行俱行识、不动行俱行识。于此喜与住着及行俱行识，推、推出、驱、驱出、舍、舍弃、除遣、令离、令无——"于此喜住着推去识"。
"不住有"中，"有"有二种有——业有与结生后有。何为业有？福行、非福行、不动行——此为业有。何为结生后有？结生之色、受、想、行、识——此为结生后有。"不住有"即：舍弃喜与住着及行俱行识与业有与结生后有，除遣、令离、令无，不住于业有，不住、不安住于结生后有——"推去识不住有"。是故世尊说：
"凡汝所了知，[世尊对弥勒瞿说]
上下及横中；
于此喜住着，推去识不住。"

25.

Evaṃvihārī sato appamatto,

Bhikkhucaraṃ hitvā mamāyitāni;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ.

Evaṃvihārīsato appamattoti. Evaṃvihārīti nandiñca nivesanañca abhisaṅkhārasahagataviññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamentoti – evaṃvihārī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento…pe… so vuccati sato. Appamattoti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttī [anolīnavuttiko (ka.) mahāni. 14] anikkhittacchando anikkhittadhuro appamatto kusalesu dhammesu – ‘‘kathāhaṃ [kadāhaṃ (syā.)] aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī [appaṭivāni (ka.) mahāni. 14] ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā samādhikkhandhaṃ…pe… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūreyyaṃ paripūraṃ vā vimuttiñāṇadassanakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesu. ‘‘Kathāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ , abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesūti – evaṃvihārī sato appamatto.

Bhikkhu caraṃ hitvā mamāyitānīti. Bhikkhūti puthujjanakalyāṇako [kalyāṇaputhujjano (syā.), evamīdisesu ṭhānesu] vā bhikkhu sekkho vā bhikkhu. Caranti caranto viharanto iriyanto vattento pālento yapento yāpento. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ… taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamatte jahitvā cajitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – bhikkhu caraṃ hitvā mamāyitāni.

Jātiṃjaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhanti. Jātīti yā tesaṃ tesaṃ sattānaṃ…pe… jaranti yā tesaṃ tesaṃ sattānaṃ…pe… sokoti ñātibyasanena vā phuṭṭhassa…pe… paridevoti ñātibyasanena vā phuṭṭhassa…pe… idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloke. Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. Dukkhanti jātidukkhaṃ…pe… domanassupāyāsadukkhaṃ. Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhanti vijjāgato ñāṇī vibhāvī medhāvī idheva jātiñca jarañca sokapariddavañca dukkhañca pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ. Tenāha bhagavā –

‘‘Evaṃvihārī sato appamatto, bhikkhu caraṃ hitvā mamāyitāni;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkha’’nti.



25.
"如是而住念不逸，
比丘行舍我所执；
生老忧悲及诸苦，即此智者应断除。"
"如是而住念不逸"中，"如是而住"即：舍弃喜与住着及行俱行识与业有与结生后有，除遣、令离、令无——"如是而住"。"念"，因四种情况而念——修习身随观念处⋯⋯此称为念。"不逸"即：恭敬而作、持续而作、坚固而作、不退缩而行、不舍志愿、不舍责任、不放逸于诸善法——"我云何令未圆满的戒蕴得圆满，或以智慧随观已圆满的戒蕴"，于此有欲求、精进、勤勉、奋励、不退转、念、正知、热诚、精勤、决意、专注、不放逸、不放逸于诸善法。"我云何令未圆满的定蕴⋯⋯慧蕴⋯⋯解脱蕴⋯⋯解脱知见蕴得圆满，或以智慧随观已圆满的解脱知见蕴"，于此有欲求、精进、勤勉、奋励、不退转、念、正知、热诚、精勤、决意、专注、不放逸、不放逸于诸善法。"我云何遍知未遍知的苦，断除未断的烦恼，修习未修的道，证得未证的灭"，于此有欲求、精进、勤勉、奋励、不退转、念、正知、热诚、精勤、决意、专注、不放逸、不放逸于诸善法——"如是而住念不逸"。
"比丘行舍我所执"中，"比丘"即：善凡夫比丘或有学比丘。"行"即：行、住、动作、活动、护持、维持、存续。"我所"有二种我所——爱我所与见我所⋯⋯此为爱我所⋯⋯此为见我所⋯⋯舍弃爱我所，放弃见我所，舍弃、断除、舍离、除遣、令离、令无我所——"比丘行舍我所执"。
"生老忧悲及诸苦，即此智者应断除"中，"生"即：于彼彼有情众中⋯⋯"老"即：于彼彼有情众中⋯⋯"忧"即：为亲戚衰败所触⋯⋯"悲"即：为亲戚衰败所触⋯⋯"此"即：于此见⋯⋯于此人世间。"智者"即：具明、有智、明了、有慧者。"苦"即：生苦⋯⋯忧恼苦。"生老忧悲及诸苦，即此智者应断除"即：具明、有智、明了、有慧者应于此断除、除遣、令离、令无生与老与忧悲及苦——"生老忧悲及诸苦，即此智者应断除"。是故世尊说：
"如是而住念不逸，比丘行舍我所执；
生老忧悲及诸苦，即此智者应断除。"

26.

Etābhinandāmivaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo.

Etābhinandāmi vaco mahesinoti. Etanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesinoti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – etābhinandāmi vaco mahesino.

Sukittitaṃ gotamanūpadhīkanti. Sukittitanti sukittitaṃ suācikkhitaṃ sudesitaṃ supaññapitaṃ supaṭṭhapitaṃ suvivaritaṃ suvibhajitaṃ suuttānīkataṃ supakāsitanti – sukittitaṃ. Gotamanūpadhīkanti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhippahānaṃ upadhivūpasamaṃ upadhipaṭinissaggaṃ upadhipaṭipassaddhaṃ amataṃ nibbānanti – sukittitaṃ gotamanūpadhīkaṃ.

Addhāhi bhagavā pahāsi dukkhanti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhāvacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ nirodhavacanaṃ appaṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Pahāsidukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pahāsi pajahi vinodesi byantīkarosi anabhāvaṃ gamesīti – addhā hi bhagavā pahāsi dukkhaṃ.

Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

‘‘Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo’’ti.



26.
"我甚欢喜大仙语，善说瞿昙无依法；
世尊实已断诸苦，如是此法汝已知。"
"我甚欢喜大仙语"中，"此"即：你的语言、言说、教示、教导、教诫，我欢喜、随喜、喜悦、随喜、希求、接受、期望、羡慕、渴望。"大仙"，为何世尊是大仙？寻求、探求、遍求大戒蕴故为大仙⋯⋯人中牛王在何处，故为大仙——"我甚欢喜大仙语"。
"善说瞿昙无依法"中，"善说"即：善说、善告知、善示教、善施设、善建立、善开显、善分别、善显明、善开示——"善说"。"瞿昙无依"中，依即是烦恼、蕴及行。断依、止息依、舍离依、平息依、不死、涅槃——"善说瞿昙无依法"。
"世尊实已断诸苦"中，"实"即：一向语、无疑语、无惑语、不二语、不分歧语、确定语、决定语、真实语——"实"。"世尊"是尊重语⋯⋯实证施设，即此"世尊"。"断苦"即：生苦、老苦、病苦、死苦、忧悲苦恼苦，断除、舍离、除遣、令离、令无——"世尊实已断诸苦"。
"如是此法汝已知"即：如是汝已知、已衡量、已判断、已明了、已显明此法——"如是此法汝已知"。是故彼婆罗门说：
"我甚欢喜大仙语，善说瞿昙无依法；
世尊实已断诸苦，如是此法汝已知。"

27.

Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ munī aṭṭhitaṃ ovadeyya;

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyya.

Tecāpi nūnappajaheyyu dukkhanti. Te cāpīti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Pajaheyyu dukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pajaheyyuṃ vinodeyyuṃ byantīkareyyuṃ anabhāvaṃ gameyyunti – te cāpi nūnappajaheyyu dukkhaṃ.

Yetvaṃ munī aṭṭhitaṃ ovadeyyāti. Yeti khattiye ca brāhmaṇe ca vesse ca sudde ca gahaṭṭhe ca pabbajite ca deve ca manusse ca. Tvanti bhagavantaṃ bhaṇati. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Aṭṭhitaṃ ovadeyyāti aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – ye tvaṃ munī aṭṭhitaṃ ovadeyya.

Taṃ taṃ namassāmi samecca nāgāti. Tanti bhagavantaṃ bhaṇati. Namassāmīti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi, sakkaromi garuṃ karomi [garukaromi (syā.)] mānemi pūjemi. Sameccāti samecca abhisamecca samāgantvā abhisamāgantvā sammukhā taṃ namassāmi. Nāgāti nāgo ca bhagavā āguṃ na karotīti – nāgo, na gacchatīti – nāgo, na āgacchatīti – nāgo. Kathaṃ bhagavā āguṃ na karotīti – nāgo? Āgu vuccati pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Āguṃ na karoti kiñci loke, [sabhiyāti bhagavā]

Sabbasaṃyoge [sabbayoge (ka.), su. ni. 527] visajja bandhanāni;

Sabbattha na sajjatī vimutto, nāgo tādi pavuccate tathattāti.

Evaṃ bhagavā āguṃ na karotīti – nāgo.

Kathaṃ bhagavā na gacchatīti – nāgo. Bhagavā na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati [niyyati (syā. ka.)] vuyhati saṃharīyati. Evaṃ bhagavā na gacchatīti – nāgo.

Kathaṃ bhagavā na āgacchatīti – nāgo. Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Sakadāgāmimaggena…pe… anāgāmimaggena… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ bhagavā na āgacchatīti nāgoti – taṃ taṃ namassāmi samecca nāga.

Appeva maṃ bhagavā aṭṭhitaṃ ovadeyyāti appeva maṃ bhagavā aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – appeva maṃ bhagavā aṭṭhitaṃ ovadeyya. Tenāha so brāhmaṇo –

‘‘Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ munī aṭṭhitaṃ ovadeyya;

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyyā’’ti.



27.
"彼等必能断诸苦，若牟尼勤勉教诫；
龙象我来诚敬礼，愿世尊勤勉教诫。"
"彼等必能断诸苦"中，"彼等"即：刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天与人。"断苦"即：生苦、老苦、病苦、死苦、忧悲苦恼苦，应断除、除遣、令离、令无——"彼等必能断诸苦"。
"若牟尼勤勉教诫"中，"若"即：刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天与人。"汝"即称呼世尊。"牟尼"，寂默即是智⋯⋯超越系缚网，彼为牟尼。"勤勉教诫"即：勤勉教诫、恭敬教诫、数数教诫、一再教诫、教导——"若牟尼勤勉教诫"。
"龙象我来诚敬礼"中，"彼"即称呼世尊。"敬礼"即：以身敬礼，或以语敬礼，或以心敬礼，或以随义行敬礼，或以法次法行敬礼，恭敬、尊重、尊敬、供养。"来"即：来、来至、来近、来亲近，亲近敬礼汝。"龙象"，世尊是龙象因不作恶——龙象，因不去——龙象，因不来——龙象。云何世尊因不作恶为龙象？恶即是诸恶不善法，有污染、再有、有苦报、未来生老死。
"不作世间任何恶，[世尊对萨毗耶说]
舍离一切束缚栏，不著一切得解脱，如是称为真龙象。"
如是世尊因不作恶为龙象。
云何世尊因不去为龙象？世尊不行爱欲，不行瞋恚，不行愚痴，不行恐惧，不随贪力而行，不随瞋力而行，不随痴力而行，不随慢力而行，不随见力而行，不随掉举力而行，不随疑力而行，不随随眠力而行，不为诸分别法所携带、引导、漂流、转动。如是世尊因不去为龙象。
云何世尊因不来为龙象？以须陀洹道所断烦恼，彼等烦恼不重来、不回来、不返来。以斯陀含道⋯⋯以阿那含道⋯⋯以阿罗汉道所断烦恼，彼等烦恼不重来、不回来、不返来。如是世尊因不来为龙象——"龙象我来诚敬礼"。
"愿世尊勤勉教诫"即：愿世尊勤勉教诫、恭敬教诫、数数教诫、一再教诫、教导——"愿世尊勤勉教诫"。是故彼婆罗门说：
"彼等必能断诸苦，若牟尼勤勉教诫；
龙象我来诚敬礼，愿世尊勤勉教诫。"

28.

Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.

Yaṃ brāhmaṇaṃ vedagumābhijaññāti. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo. Sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti. Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]

Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so, asito [anissito (syā.) su. ni. 524] tādi pavuccate sa brahmā.

Vedagūti vedo vuccati catūsu maggesu ñāṇaṃ…pe… sabbaṃ vedamaticca vedagū soti. Abhijaññāti abhijāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yaṃ brāhmaṇaṃ vedagumābhijaññā.

Akiñcanaṃkāmabhave asattanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo …pe… ayaṃ paṭisandhiko punabbhavo. Akiñcanaṃ kāmabhave asattanti akiñcanaṃ puggalaṃ kāmabhave ca asattaṃ alaggaṃ alaggitaṃ apalibuddhaṃ nikkhantaṃ nissaṭaṃ vippamuttaṃ visaññuttaṃ vimariyādikatena cetasā viharantanti – akiñcanaṃ kāmabhave asattaṃ.

Addhā hi so oghamimaṃ atārīti. Addhāti ekaṃsavacanaṃ…pe… avatthāpanavacanametaṃ – addhāti. Oghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. Atārīti uttari patari samatikkami vītivattayīti – addhā hi so oghamimaṃ atāri.


28.
"若知婆罗门通达诸明，无所有者不著欲有；
彼实已度此暴流，已渡彼岸无垢无疑。"
"若知婆罗门通达诸明"中，"婆罗门"因除去七法而为婆罗门。有身见已除去，疑已除去，戒禁取已除去，贪已除去，瞋已除去，痴已除去，慢已除去。已除去诸恶不善法，有污染、再有、有苦报、未来生老死。
"除去一切诸恶已，[世尊对萨毗耶说]
无垢善定心安立；
超越轮回圆满者，无依即称彼梵天。"
"通达诸明"，明即是四道中之智⋯⋯超越一切明故为通达诸明。"知"即：应知、了知、识知、证知、通达——"若知婆罗门通达诸明"。
"无所有者不著欲有"中，"无所有"即：贪所有、瞋所有、痴所有、慢所有、见所有、烦恼所有、恶行所有，若此等所有已断、已遍断、已止息、已平息、不能生起、以智火所烧，此称为无所有。"欲"，总括有二种欲——事欲与烦恼欲


Tiṇṇo ca pāraṃ akhilo akaṅkhoti. Tiṇṇoti kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, saṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo [nittiṇṇo (syā.)] atikkanto samatikkanto vītivatto. So vutthavāso [vuṭṭhavāso (syā.) mahāni. 6] ciṇṇacaraṇo gataddho gatadiso gatakoṭiko 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 ukkhittapaligho saṃkiṇṇaparikkho abbuḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco [paṇunnapaccekasacco (ka.)] samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So neva ācināti na apacināti, apacinitvā ṭhito. Neva pajahati na upādiyati, pajahitvā ṭhito. Neva visineti na ussineti, visinetvā ṭhito. Neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. Asekkhena sīlakkhandhena samannāgatattā ṭhito. Asekkhena samādhikkhandhena…pe… paññākkhandhena… vimuttikkhandhena… vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. Saccaṃ sampaṭipādayitvā [paṭipādayitvā (syā.)] ṭhito. Ejaṃ samatikkamitvā ṭhito. Kilesaggiṃ pariyādiyitvā ṭhito. Aparigamanatāya ṭhito. Kathaṃ [kaṭaṃ (syā.) kāmasuttaniddesaṭṭhakathā oloketabbā] samādāya ṭhito? Vimuttipaṭisevanatāya ṭhito . Mettāya pārisuddhiyā ṭhito. Karuṇāya …pe… muditāya… upekkhāya pārisuddhiyā ṭhito. Accantapārisuddhiyā ṭhito. Atammayatāya [akammaññatāya (syā.)] pārisuddhiyā ṭhito. Vimuttattā ṭhito. Santussitattā ṭhito. Khandhapariyante ṭhito. Dhātupariyante ṭhito. Āyatanapariyante ṭhito. Gatipariyante ṭhito. Upapattipariyante ṭhito. Paṭisandhipariyante ṭhito. Bhavapariyante ṭhito. Saṃsārapariyante ṭhito. Vaṭṭapariyante ṭhito. Antimabhave ṭhito. Antime samussaye ṭhito. Antimadehadharo arahā.

Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi tassa punabbhavoti.

Tiṇṇo ca pāranti pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuttavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – tiṇṇo ca pāraṃ.


接上文："有"有二种有——业有与结生后有⋯⋯此为结生后有。"无所有者不著欲有"即：无所有之人于欲有中不著、不着、不系缚，已出离、已解脱、已解放、已离系，以无界限心而住——"无所有者不著欲有"。
"彼实已度此暴流"中，"实"即：一向语⋯⋯决定语。"暴流"即：欲流、有流、见流、无明流。"已度"即：已度过、已超越、已超胜、已超出——"彼实已度此暴流"。
"已渡彼岸无垢无疑"中，"已渡"即：已渡欲流、已渡有流、已渡见流、已渡无明流，已渡轮回路、已度、已渡过、已超越、已超胜、已超出。他是已住、已行、已至道、已至方、已至边、已护梵行、已得最上见、已修道、已断烦恼、已通无动、已证灭。已遍知苦、已断集、已修道、已证灭，已证知应证知、已遍知应遍知、已断应断、已修应修、已证应证。他是已举障碍、已填壕沟、已拔柱、已无门闩、圣者、已下旗、已卸担、已离系、已断五支、已具六支、一护、四依、除遣各别真实、平等寻求、无浊思惟、身行寂静、心善解脱、慧善解脱、圆满、已住、最上士、最胜士、已得最胜证。他不积集不消减，已消减而住。不断不取，已断而住。不散不聚，已散而住。不熄不燃，已熄而住。因具足无学戒蕴而住。因具足无学定蕴⋯⋯慧蕴⋯⋯解脱蕴⋯⋯解脱知见蕴而住。已通达真实而住。已超越动而住。已尽烦恼火而住。因不再轮回而住。已取而住。因亲近解脱而住。以慈清净而住。以悲⋯⋯喜⋯⋯舍清净而住。以究竟清净而住。以无我性清净而住。因解脱而住。因知足而住。住于蕴边际、界边际、处边际、趣边际、生边际、结生边际、有边际、轮回边际、轮转边际、最后有、最后身、持最后身之阿罗汉。
"此为最后生，此为最后身；
生死之轮回，彼已无后有。"
"已渡彼岸"中，彼岸即是不死涅槃。即是一切行寂止、一切依舍离、爱尽、离贪、灭、涅槃。他已至彼岸、已达彼岸、已至终、已达终、已至边、已达边、已至最极、已达最极、已至终点、已达终点、已至护、已达护、已至避难所、已达避难所、已至归依、已达归依、已至无畏、已达无畏、已至不死、已达不死、已至涅槃、已达涅槃。他是已住、已行⋯⋯"生死之轮回，彼已无后有"——"已渡彼岸"。


Akhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho khilo…pe… sabbākusalābhisaṅkhārā khilā. Yassete khilā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akhilo. Akaṅkhoti dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā, yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṃ cittassa manovilekho. Yassete kaṅkhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akaṅkhoti – tiṇṇo ca pāraṃ akhilo akaṅkho. Tenāha bhagavā –

‘‘Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho’’ti.



"无垢"中，贪是垢，瞋是垢，痴是垢，忿是垢，恨是垢⋯⋯一切不善行是垢。若此等垢已断、已遍断、已止息、已平息、不能生起、以智火所烧，此称为无垢。"无疑"中，对苦之疑，对苦集之疑，对苦灭之疑，对趣向苦灭之道之疑，对前际之疑，对后际之疑，对前后际之疑，对此缘性缘生诸法之疑，任何如是疑、犹豫、犹豫性、疑惑、疑虑、二路、二道、犹疑、不确定取、徘徊、游移、不深入、战栗、心迷乱。若此等疑已断、已遍断、已止息、已平息、不能生起、以智火所烧，此称为无疑——"已渡彼岸无垢无疑"。是故世尊说：
"若知婆罗门通达诸明，无所有者不著欲有；
彼实已度此暴流，已渡彼岸无垢无疑。"

29.

Vidvāca yo vedagū naro idha,bhavābhave saṅgamimaṃ visajja;

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmi.

Vidvā ca yo vedagū naro idhāti. Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. Yoti yo yādiso…pe… manusso vā. Vedagūti vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi [ñāṇaṃ…pe… sabbavedamaticca vedagū soti. (syā.) passa mahāni. 81]. Tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū, vedehi vā antagatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū. Sakkāyadiṭṭhi viditā hoti, vicikicchā…pe… sīlabbataparāmāso… rāgo… doso… moho… māno vidito hoti. Viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]

Samaṇānaṃ yānīdhatthi brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū so.

Naroti satto naro mānavo poso puggalo jīvo jāgu [jātu (syā.)] jantu indagu [indagū (syā.)] manujo. Idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloketi – vidvā ca yo vedagū naro idha.

Bhavābhave saṅgamimaṃ visajjāti. Bhavābhaveti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. Saṅgāti satta saṅgā – rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. Visajjāti saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā [mocayitvā (syā.)] vā visajja. Yathā yānaṃ vā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ visajjaṃ karonti vikopenti – evameva te saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vā visajjāti – bhavābhave saṅgamimaṃ visajja.


29.
"于此智者通达诸明，舍离有有诸系著；
彼离爱苦望已尽，我说彼越生与老。"
"于此智者通达诸明"中，"智者"即：具明、有智、明了、有慧者。"彼"即：任何⋯⋯或人。"通达诸明"，明即称四道中之智、慧、慧根、慧力、择法觉支、思择、观、正见。以彼等明已至生老死之终、已达终、已至边、已达边、已至最极、已达最极、已至终点、已达终点、已至护、已达护、已至避难所、已达避难所、已至归依、已达归依、已至无畏、已达无畏、已至不死、已达不死、已至涅槃、已达涅槃。或因已至明之终为通达诸明，或因以明已至终为通达诸明，或因知七法为通达诸明。有身见已知，疑⋯⋯戒禁取⋯⋯贪⋯⋯瞋⋯⋯痴⋯⋯慢已知。已知诸恶不善法，有污染、再有、有苦报、未来生老死。
"遍察一切诸明已，[世尊对萨毗耶说]
此处沙门婆罗门；
于一切受离贪者，超越一切明通达。"
"人"即：有情、人、人子、士夫、补特伽罗、生命、生者、个人、人性者、人类。"于此"即：于此见⋯⋯于此人世间——"于此智者通达诸明"。
"舍离有有诸系著"中，"有有"即：有有、业有后有欲有，业有欲有后有色有，业有色有后有无色有，业有无色有后有再再有，再再趣、再再生、再再结生、再再生起自体。"系著"有七种系著——贪系著、瞋系著、痴系著、慢系著、见系著、烦恼系著、恶行系著。"舍离"即：舍弃系著而离。或者，解开、断开系著、绑缚、系缚、粘着、系缚、障碍、束缚而离。如解开、拆开车乘、轿、车、货车、马车之装置，如是舍弃系著而离。或者，解开、断开系著、绑缚、系缚、粘着、系缚、障碍、束缚而离——"舍离有有诸系著"。


So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā… yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – so vītataṇho. Anīghoti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho. Nirāsoti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. Jātīti yā tesaṃ tesaṃ sattānaṃ…pe… āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ …pe… indriyānaṃ paripāko. Ayaṃ vuccati jarā. So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti yo so vītataṇho anīgho ca nirāso ca, so kho jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – so vītataṇho anīgho nirāso, atāri so jātijaranti brūmi. Tenāha bhagavā –

‘‘Vidvā ca yo vedagū naro idha, bhavābhave saṅgamimaṃ visajja;

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmī’’ti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Mettagūmāṇavapucchāniddeso catuttho.

5. Dhotakamāṇavapucchāniddeso



"彼离爱苦望已尽，我说彼越生与老"中，"爱"即：色爱⋯⋯法爱⋯⋯若此爱已断、已遍断、已止息、已平息、不能生起、以智火所烧，此称为离爱、离去爱、舍爱、吐爱、解脱爱、断爱、舍离爱、离贪、舍贪、断贪、舍离贪，无饥、寂灭、清凉、感受乐，以梵化自身而住——"彼离爱"。"无苦"中，贪是苦，瞋是苦，痴是苦，忿是苦，恨是苦⋯⋯一切不善行是苦。若此等苦已断、已遍断、已止息、已平息、不能生起、以智火所烧，此称为无苦。"无望"中，望称为爱。即贪、染着⋯⋯贪婪、贪欲、不善根。若此望爱已断、已遍断、已止息、已平息、不能生起、以智火所烧，此称为无望。"生"即：于彼彼有情众中⋯⋯诸处之获得。"老"即：于彼彼有情众中⋯⋯诸根之成熟。此称为老。"彼离爱苦望已尽，我说彼越生与老"即：彼离爱、无苦、无望者，我说、告知、示教、施设、建立、开显、分别、显明、开示彼已度过、超越、越过、超胜、超出生老死——"彼离爱苦望已尽，我说彼越生与老"。是故世尊说：
"于此智者通达诸明，舍离有有诸系著；
彼离爱苦望已尽，我说彼越生与老。"
偈颂终了⋯⋯"尊者，世尊是我师，我是弟子。"
弥勒瞿学童问记第四。
头陀迦学童问记

30.

Pucchāmitaṃ bhagavā brūhi metaṃ, [iccāyasmā dhotako]

Vācābhikaṅkhāmi mahesi tuyhaṃ;

Tava sutvāna nigghosaṃ, sikkhe nibbānamattano.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmīti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā…pe… imā tisso pucchā…pe… nibbānapucchā. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ, kathayassu meti – pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ.

Iccāyasmā dhotakoti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. Dhotakoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā dhotako.

Vācābhikaṅkhāmi mahesi tuyhanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ kaṅkhāmi abhikaṅkhāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesīti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – vācābhikaṅkhāmi mahesi tuyhaṃ.

Tava sutvāna nigghosanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – tava sutvāna nigghosaṃ.

Sikkhe nibbānamattanoti. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Nibbānamattanoti attano rāgassa nibbāpanāya, dosassa nibbāpanāya, mohassa nibbāpanāya, kodhassa nibbāpanāya , upanāhassa nibbāpanāya…pe… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbāpanāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ padahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya, sacchikātabbaṃ sacchikaronto sikkheyya, ācareyya samācareyya samādāya vatteyyāti – sikkhe nibbānamattano. Tenāha so brāhmaṇo –

‘‘Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā dhotako]

Vācābhikaṅkhāmi mahesi tuyhaṃ;

Tava sutvāna nigghosaṃ, sikkhe nibbānamattano’’ti.



30.
"我今请问汝世尊，[尊者头陀迦说]
大仙我愿闻汝语；
听闻汝之说法音，当学自我寂灭道。"
"我今请问汝世尊"中，"请问"有三种请问——为明未见而问，为印证所见而问，为断疑惑而问⋯⋯此为三种请问⋯⋯涅槃之问。"问汝"即：问汝、请求汝、恳请汝、使汝明了，请说——"我问汝"。"世尊"是尊重语⋯⋯实证施设，即此"世尊"。"为我说"即：请说、告知、示教、施设、建立、开显、分别、显明、开示——"我今请问汝世尊"。
"尊者头陀迦说"中，"如是"为句之连接⋯⋯"尊者"为亲爱语、尊重语、恭敬尊重之称谓，即此"尊者"。"头陀迦"是彼婆罗门之名、称号、命名、施设、言说、名称、名业、命名、语词、文句、称呼——"尊者头陀迦说"。
"大仙我愿闻汝语"即：我希求、愿求、欲求、接受、期望、羡慕、渴望汝之语言、言说、教示、教导、教诫。"大仙"，为何世尊是大仙？寻求、探求、遍求大戒蕴故为大仙⋯⋯人中牛王在何处，故为大仙——"大仙我愿闻汝语"。
"听闻汝之说法音"即：听、闻、把握、忆持、观察汝之语言、言说、教示、教导、教诫——"听闻汝之说法音"。
"当学自我寂灭道"中，"学"有三学——增上戒学、增上心学、增上慧学⋯⋯此为增上慧学。"自我寂灭"即：为寂灭自己的贪、寂灭瞋、寂灭痴、寂灭忿、寂灭恨⋯⋯为一切不善行之止息、平息、熄灭、放弃、平静，应学增上戒、应学增上心、应学增上慧。应思惟此三学而学，应了知而学，应见而学，应观察而学，应策励心而学，应以信胜解而学，应举起精进而学，应现起念而学，应等持心而学，应以慧了知而学，应证知应证知者而学，应遍知应遍知者而学，应断应断者而学，应修应修者而学，应证应证者而学，应行、应正行、应受持而行——"当学自我寂灭道"。是故彼婆罗门说：
"我今请问汝世尊，[尊者头陀迦说]
大仙我愿闻汝语；
听闻汝之说法音，当学自我寂灭道。"

31.

Tenahātappaṃkarohi, [dhotakāti bhagavā]

Idheva nipako sato;

Ito sutvāna nigghosaṃ, sikkhe nibbānamattano.

Tenahātappaṃ karohīti ātappaṃ karohi, ussāhaṃ karohi, ussoḷhiṃ karohi, thāmaṃ karohi, dhitiṃ karohi, vīriyaṃ karohi, chandaṃ janehi sañjanehi upaṭṭhapehi samuṭṭhapehi nibbattehi abhinibbattehīti – tenahātappaṃ karohi.

Dhotakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

Idheva nipako satoti. Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloke. Nipakoti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – idheva nipako sato.

Itosutvāna nigghosanti ito mayhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggaṇhitvā upadhārayitvā upalakkhayitvāti – ito sutvāna nigghosaṃ.

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

‘‘Tenahātappaṃ karohi, [dhotakāti bhagavā]

Idheva nipako sato;

Ito sutvāna nigghosaṃ, sikkhe nibbānamattano’’ti.



31.
"故应作热诚，[世尊对头陀迦说]
即此贤明念；
由此闻说音，当学自我寂灭道。"
"故应作热诚"即：应作热诚、应作精进、应作勇猛、应作气力、应作坚毅、应作勇气、应生起、等起、现起、生起、产生、显生欲求——"故应作热诚"。
"头陀迦"，世尊以名呼彼婆罗门。"世尊"是尊重语⋯⋯实证施设，即此"世尊"——"世尊对头陀迦说"。
"即此贤明念"中，"此"即：于此见、于此忍、于此爱好、于此执取、于此法、于此律、于此法律、于此教说、于此梵行、于此师教、于此自体、于此人世间。"贤明"即：贤明、智者、具慧、有智、明了、有慧者。"念"，因四种情况而念——修习身随观念处而念⋯⋯此称为念——"即此贤明念"。
"由此闻说音"即：由此听、闻、把握、忆持、观察我之语言、言说、教示、教导、教诫——"由此闻说音"。
"当学自我寂灭道"中，"学"有三学——增上戒学、增上心学、增上慧学⋯⋯此为增上慧学。"自我寂灭"即：为寂灭自己的贪、寂灭瞋、寂灭痴、寂灭忿、寂灭恨⋯⋯为一切不善行之止息、平息、熄灭、放弃、平静，应学增上戒、应学增上心、应学增上慧。应思惟此三学而学，应了知而学⋯⋯应证应证者而学，应行、应正行、应受持而行——"当学自我寂灭道"。是故世尊说：
"故应作热诚，[世尊对头陀迦说]
即此贤明念；
由此闻说音，当学自我寂灭道。"

32.

Passāmahaṃ devamanussaloke,akiñcanaṃbrāhmaṇamiriyamānaṃ;

Taṃ taṃ namassāmi samantacakkhu, pamuñca maṃ sakka kathaṃkathāhi.

Passāmahaṃ devamanussaloketi. Devāti tayo devā – sammutidevā, upapattidevā, visuddhidevā. Katame sammutidevā? Sammutidevā vuccanti rājāno ca rājakumārā ca deviyo ca. Ime vuccanti sammutidevā. Katame upapattidevā? Upapattidevā vuccanti cātumahārājikā devā tāvatiṃsā devā yāmā devā tusitā devā nimmānaratī devā paranimmitavasavattī devā brahmakāyikā devā ye ca devā taduttari [tatrupari (syā.)]. Ime vuccanti upapattidevā. Katame visuddhidevā? Visuddhidevā vuccanti tathāgatasāvakā arahanto khīṇāsavā ye ca paccekabuddhā. Ime vuccanti visuddhidevā. Bhagavā sammutidevānañca upapattidevānañca visuddhidevānañca devo ca atidevo ca devātidevo ca sīhasīho nāganāgo gaṇigaṇī munimunī rājarājā. Passāmahaṃ devamanussaloketi manussaloke devaṃ passāmi atidevaṃ passāmi devātidevaṃ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmahaṃ devamanussaloke.

Ākiñcanaṃbrāhmaṇamiriyamānanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, te kiñcanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tasmā buddho akiñcano. Brāhmaṇoti bhagavā sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti, bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]

Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so, asito tādi pavuccate sa brahmāti.

Iriyamānanti carantaṃ viharantaṃ iriyantaṃ vattentaṃ pālentaṃ yapentaṃ yāpentanti – akiñcanaṃ brāhmaṇamiriyamānaṃ.

Taṃ taṃ namassāmi samantacakkhūti. Tanti bhagavantaṃ bhaṇati. Namassāmīti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi sakkaromi garuṃ karomi mānemi pūjemi. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

‘‘Na tassa addiṭṭhamidhatthi [adiṭṭhamidhatthi (syā. ka.) mahāni. 156] kiñci, atho aviññātamajānitabbaṃ;

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

Taṃ taṃ namassāmi samantacakkhu.


32.
"我见天人世间中，无所有婆罗门行；
我今礼敬普眼者，释迦解脱我疑惑。"
"我见天人世间中"，"天"有三种天——世俗天、生天、清净天。何为世俗天？世俗天即是诸王、王子及王妃等。此称为世俗天。何为生天？生天即是四大王天、三十三天、夜摩天、兜率天、化乐天、他化自在天、梵众天及其上诸天。此称为生天。何为清净天？清净天即是如来声闻阿罗汉漏尽者及诸辟支佛。此称为清净天。世尊是世俗天、生天、清净天之天、胜天、天中天，狮中狮、龙中龙、群主中群主、牟尼中牟尼、王中王。"我见天人世间中"即：我见、观见、注视、考察人世间中之天、胜天、天中天——"我见天人世间中"。
"无所有婆罗门行"中，"无所有"即：贪所有、瞋所有、痴所有、慢所有、见所有、烦恼所有、恶行所有，彼等所有对佛世尊已断、已断根、已如断多罗树成为无有、令成非有、未来不生法，故佛为无所有。"婆罗门"，世尊因除去七法而为婆罗门——有身见已除去，疑已除去，戒禁取已除去，贪已除去，瞋已除去，痴已除去，慢已除去，已除去诸恶不善法，有污染、再有、有苦报、未来生老死。
"除去一切诸恶已，[世尊对萨毗耶说]
无垢善定心安立；
超越轮回圆满者，无依即称彼梵天。"
"行"即：行、住、动作、活动、护持、维持、存续——"无所有婆罗门行"。
"我今礼敬普眼者"中，"彼"即称呼世尊。"礼敬"即：以身礼敬，或以语礼敬，或以心礼敬，或以随义行礼敬，或以法次法行礼敬，恭敬、尊重、尊敬、供养。"普眼"，普眼即称一切智智。世尊已具足、已圆满、已达到、已圆满达到、已得、已圆满得、已具足一切智智。
"于此无有未见者，亦无未知应知者；
悉已了知所应知，如来故称普眼者。"
——"我今礼敬普眼者"。


Pamuñca maṃ sakka kathaṃkathāhīti. Sakkāti sakko bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho [addho (syā. ka.)] mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhanaṃ. Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko . Kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā. Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṃ cittassa manovilekho. Pamuñca maṃ sakka kathaṃkathāhīti muñca maṃ pamuñca maṃ mocehi maṃ pamocehi maṃ uddhara maṃ samuddhara maṃ vuṭṭhāpehi maṃ kathaṃkathāsallatoti – pamuñca maṃ sakka kathaṃkathāhi. Tenāha so brāhmaṇo –

‘‘Passāmahaṃ devamanussaloke, akiñcanaṃ brāhmaṇamiriyamānaṃ;

Taṃ taṃ namassāmi samantacakkhu, pamuñca maṃ sakka kathaṃkathāhī’’ti.



"释迦解脱我疑惑"中，"释迦"，世尊因从释迦族出家故为释迦。或者，因富有、大富、有财故为释迦。他有这些财，即：信财、戒财、惭财、愧财、闻财、舍财、慧财、念处财、正勤财、神足财、根财、力财、觉支财、道财、果财、涅槃财。因有这些种种财宝而富有、大富、有财故为释迦。或者，因能干、自在、合宜、勇敢、英勇、无畏、无惧、无恐、不逃避、已断怖畏、离身毛竖故为释迦。"疑惑"即称为疑。对苦之疑，对苦集之疑，对苦灭之疑，对趣向苦灭之道之疑，对前际之疑，对后际之疑，对前后际之疑，对此缘性缘生诸法之疑。任何如是疑、犹豫、犹豫性、疑惑、疑虑、二路、二道、犹疑、不确定取、徘徊、游移、不深入、战栗、心迷乱。"释迦解脱我疑惑"即：请解脱我、解放我、使我解脱、使我解放、拔出我、拔举我、使我出离疑惑箭——"释迦解脱我疑惑"。是故彼婆罗门说：
"我见天人世间中，无所有婆罗门行；
我今礼敬普眼者，释迦解脱我疑惑。";

33.

Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kañci loke;

Dhammañca seṭṭhaṃ ājānamāno, evaṃ tuvaṃ oghamimaṃ taresi.

Nāhaṃ sahissāmi[samīhāmi (ka.)]pamocanāyāti nāhaṃ taṃ sakkomi muñcituṃ pamuñcituṃ mocetuṃ pamocetuṃ uddharituṃ samuddharituṃ uṭṭhāpetuṃ samuṭṭhāpetuṃ kathaṃkathāsallatoti. Evampi nāhaṃ sahissāmi pamocanāya. Atha vā, na īhāmi na samīhāmi na ussahāmi na vāyamāmi na ussāhaṃ karomi na ussoḷhiṃ karomi na thāmaṃ karomi na dhitiṃ karomi na vīriyaṃ karomi na chandaṃ janemi na sañjanemi na nibbattemi na abhinibbattemi assaddhe puggale acchandike kusīte hīnavīriye appaṭipajjamāne dhammadesanāyāti. Evampi nāhaṃ sahissāmi pamocanāya. Atha vā, natthañño koci mocetā. Te yadi moceyyuṃ sakena thāmena sakena balena sakena vīriyena sakena parakkamena sakena purisathāmena sakena purisabalena sakena purisavīriyena sakena purisaparakkamena attanā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjamānā moceyyunti. Evampi nāhaṃ sahissāmi pamocanāya.

Vuttañhetaṃ bhagavatā – ‘‘so vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjatīti. Evampi nāhaṃ sahissāmi pamocanāya.

Vuttañhetaṃ bhagavatā –

‘‘Attanā hi [attanāva (bahūsu) dha. pa. 165] kataṃ pāpaṃ, attanā saṃkilissati;

Attanā akataṃ pāpaṃ, attanāva visujjhati;

Suddhi asuddhi paccattaṃ, nāñño aññaṃ visodhaye’’ti.

Evampi nāhaṃ sahissāmi pamocanāya.

Vuttañhetaṃ bhagavatā – ‘‘evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ tiṭṭhati nibbānagāmimaggo tiṭṭhāmahaṃ samādapetā, atha ca pana mama sāvakā mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā appekacce accantaniṭṭhaṃ nibbānaṃ ārādhenti ekacce nārādhentīti. Ettha kyāhaṃ, brāhmaṇa karomi? Maggakkhāyī, brāhmaṇa, tathāgato. Maggaṃ buddho ācikkhati. Attanā paṭipajjamānā mucceyyunti [muñceyyunti (syā.)]. Evampi nāhaṃ sahissāmi pamocanāya’’.

Kathaṃkathiṃdhotaka kañci loketi kathaṃkathiṃ puggalaṃ sakaṅkhaṃ sakhilaṃ sadveḷhakaṃ savicikicchaṃ. Kañcīti kañci khattiyaṃ vā brāhmaṇaṃ vā vessaṃ vā suddaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā devaṃ vā manussaṃ vā. Loketi apāyaloke…pe… āyatanaloketi – kathaṃkathiṃ dhotaka kañci loke.

Dhammañca seṭṭhaṃ ājānamānoti dhammaṃ seṭṭhaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Seṭṭhanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammaṃ ājānamāno vijānamāno paṭivijānamāno paṭivijjhamānoti – dhammañca seṭṭhaṃ ājānamāno.

Evaṃtuvaṃ oghamimaṃ taresīti evaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti – evaṃ tuvaṃ oghamimaṃ taresi. Tenāha bhagavā –

‘‘Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kañci loke;

Dhammañca seṭṭhaṃ ājānamāno, evaṃ tuvaṃ oghamimaṃ taresī’’ti.



33.
"我不能为解脱故，头陀迦世任何疑；
了知最胜之正法，如是汝渡此暴流。"
"我不能为解脱故"即：我不能解脱、解放、使解脱、使解放、拔出、拔举、使出离、使升起疑惑箭。如是"我不能为解脱故"。或者，我不努力、不精进、不尽力、不勤勉、不作热诚、不作勇猛、不作气力、不作坚毅、不作勇气、不生起欲求、不等起、不生起、不显生为无信、无欲、懈怠、少精进、不实践者说法。如是"我不能为解脱故"。或者，没有其他任何解脱者。若他们要解脱，应以自己的力量、自己的力、自己的精进、自己的努力、自己的人力、自己的人力、自己的人的精进、自己的人的努力，自己实践正行道、随顺行道、不违逆行道、随义行道、法次法行道而解脱。如是"我不能为解脱故"。
世尊曾说此："纯陀，自己陷入泥沼者，要救出陷入泥沼的他人，是不可能的。纯陀，自己未调御、未调伏、未完全寂灭者，要调御、调伏、令完全寂灭他人，是不可能的。"如是"我不能为解脱故"。
世尊曾说此：
"自己作恶业，自己受染污；
自己不作恶，自己得清净；
净不净各自，他人不能净。"
如是"我不能为解脱故"。
世尊曾说此："同样，婆罗门，涅槃住立，趣向涅槃之道住立，我作劝导者住立，然而我的弟子们被我如是教诫、如是教导，有些证得究竟涅槃，有些不证得。婆罗门，在此我能做什么？婆罗门，如来是说道者。佛陀说示道路。自己实践者应得解脱。"如是"我不能为解脱故"。
"头陀迦世任何疑"即：任何有疑、有垢、有疑虑、有疑惑的人。"任何"即：任何刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天或人。"世"即：恶趣世间⋯⋯处世间——"头陀迦世任何疑"。
"了知最胜之正法"中，最胜法即称不死涅槃。即是一切行寂止、一切依舍离、爱尽、离贪、灭、涅槃。"最胜"即：了知、识知、证知、通达第一、最胜、殊胜、最上、最高、最妙之法——"了知最胜之正法"。
"如是汝渡此暴流"即：如是应渡、超越、度过、超胜、超出欲流、有流、见流、无明流——"如是汝渡此暴流"。是故世尊说：
"我不能为解脱故，头陀迦世任何疑；
了知最胜之正法，如是汝渡此暴流。";

34.

Anusāsa brahme karuṇāyamāno, vivekadhammaṃ yamahaṃ vijaññaṃ;

Yathāhaṃākāsova[ākāso ca (syā.)]abyāpajjamāno[abyāpajjhamāno (syā.)], idheva santo asito careyyaṃ.

Anusāsa brahme karuṇāyamānoti anusāsa brahme anuggaṇha brahme anukampa brahmeti – anusāsa brahme. Karuṇāyamānoti karuṇāyamāno anudayamāno [anuddayamāno (bahūsu)] anurakkhamāno anuggaṇhamāno anukampamānoti – anusāsa brahme karuṇāyamāno.

Vivekadhammaṃ yamahaṃ vijaññanti vivekadhammaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – vivekadhammaṃ yamahaṃ vijaññaṃ.

Yathāhaṃ ākāsova abyāpajjamānoti yathā ākāso na pajjati na gaṇhati [natthi… syā. … potthake] na bajjhati na palibajjhati, evaṃ apajjamāno agaṇhamāno abajjhamāno apalibajjhamānoti – evampi ākāsova abyāpajjamāno. Yathā ākāso na rajjati lākhāya vā haliddiyā [haliddena (syā.)] vā nīliyā [nīlena (syā.)] vā mañjeṭṭhāya vā evaṃ arajjamāno adussamāno amuyhamāno akilissamānoti [akiliyamāno (syā.)] – evampi ākāsova abyāpajjamāno. Yathā ākāso na kuppati na byāpajjati na patilīyati [patiṭṭhiyati (ka.)] na paṭihaññati, evaṃ akuppamāno abyāpajjamāno appatilīyamāno appaṭihaññamāno appaṭihatamānoti – evampi ākāsova abyāpajjamāno.

Idheva santo asito careyyanti. Idheva santoti idheva santo idheva samāno idheva nisinno samāno imasmiṃyeva āsane nisinno samāno imissāyeva parisāya nisinno samānoti, evampi – idheva santo. Atha vā, idheva santo upasanto vūpasanto nibbuto paṭippassaddhoti, evampi – idheva santo. Asitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo… taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito, sotaṃ anissito, ghānaṃ anissito, jivhaṃ anissito, kāyaṃ anissito, manaṃ anissito, rūpe… sadde… gandhe … rase… phoṭṭhabbe… dhamme… 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 [diṭṭhaṃ, sutaṃ, mutaṃ, viññātaṃ, sabbe. mahāni. 46 passitabbaṃ] dhamme asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo [nissaṭṭho (syā.)] vippamutto visaṃyutto vimariyādikatena cetasā. Careyyanti careyyaṃ vihareyyaṃ iriyeyyaṃ vatteyyaṃ yapeyyaṃ yāpeyyanti – idheva santo asito careyyaṃ. Tenāha so brāhmaṇo –

‘‘Anusāsa brahme karuṇāyamāno, vivekadhammaṃ yamahaṃ vijaññaṃ;

Yathāhaṃ ākāsova abyāpajjamāno, idheva santo asito careyya’’nti.



34.
"请教示梵者悲愍我，愿我了知远离法；
如我似虚空无恼害，即此寂静无依行。"
"请教示梵者悲愍我"中，"请教示梵者"即：请教示梵者、摄受梵者、怜愍梵者。"悲愍"即：悲愍、同情、守护、摄受、怜悯——"请教示梵者悲愍我"。
"愿我了知远离法"中，远离法即称不死涅槃。即是一切行寂止、一切依舍离、爱尽、离贪、灭、涅槃。"愿我了知"即：愿我知、了知、识知、证知、通达、获得、触证、作证——"愿我了知远离法"。
"如我似虚空无恼害"即：如虚空不著、不取、不缚、不系缚，如是不著、不取、不缚、不系缚——如是"似虚空无恼害"。如虚空不染于胭脂、姜黄、青色、红色，如是不染著、不瞋恚、不愚痴、不污染——如是"似虚空无恼害"。如虚空不动、不恼害、不退缩、不抵触，如是不动、不恼害、不退缩、不抵触、不被抵触——如是"似虚空无恼害"。
"即此寂静无依行"中，"即此寂静"即：即此寂静、即此存在、即此安坐、即坐于此座、即坐于此众中，如是"即此寂静"。或者，即此寂静、平静、止息、寂灭、平息，如是"即此寂静"。"无依"有二种依——渴爱依和见依⋯⋯此为渴爱依⋯⋯此为见依⋯⋯断渴爱依、舍离见依后，不依眼，不依耳，不依鼻，不依舌，不依身，不依意，不依色、声、香、味、触、法、家、众、住处、利养、名声、称赞、乐、衣服、饮食、卧具、病缘医药资具、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、所见闻觉知诸法，不依、不执著、不近依、不执取、不住着，已出离、已解脱、已离系、已离缚，以无界限心。"行"即：我应行、住、动作、活动、护持、维持、存续——"即此寂静无依行"。是故彼婆罗门说：
"请教示梵者悲愍我，愿我了知远离法；
如我似虚空无恼害，即此寂静无依行。"

35.

Kittayissāmi te santiṃ, [dhotakāti bhagavā]

Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Kittayissāmite santinti rāgassa santiṃ, dosassa santiṃ, mohassa santiṃ, kodhassa santiṃ, upanāhassa…pe… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭippassaddhiṃ kittayissāmi pakittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – kittayissāmi te santiṃ.

Dhotakāti bhagavāti. Dhotakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

Diṭṭhe dhamme anītihanti. Diṭṭhe dhammeti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhāvite dhamme vibhūte dhammeti, evampi – diṭṭhe dhamme…pe…. Atha vā, dukkhe diṭṭhe dukkhaṃ kathayissāmi, samudaye diṭṭhe samudayaṃ kathayissāmi, magge diṭṭhe maggaṃ kathayissāmi, nirodhe diṭṭhe nirodhaṃ kathayissāmīti, evampi – diṭṭhe dhamme…pe…. Atha vā, sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ [opanayikaṃ (syā. ka.)] paccattaṃ veditabbaṃ viññūhīti, evampi – diṭṭhe dhamme. Anītihanti na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ, taṃ kathayissāmīti – diṭṭhe dhamme anītihaṃ.

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā . Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ .

Tare loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha bhagavā –

‘‘Kittayissāmi te santiṃ, [dhotakāti bhagavā]

Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.



35.
"我为汝说寂静道，[世尊对头陀迦说]
现法不由传闻得；
了知此法具念行，可度世间爱著者。"
"我为汝说寂静道"即：我将说明、宣说、告知、示教、施设、建立、开显、分别、显明、开示贪之寂静、瞋之寂静、痴之寂静、忿之寂静、恨之寂静⋯⋯覆之寂静⋯⋯恼之寂静⋯⋯嫉之寂静⋯⋯悭之寂静⋯⋯诳之寂静⋯⋯谄之寂静⋯⋯傲之寂静⋯⋯激情之寂静⋯⋯慢之寂静⋯⋯过慢之寂静⋯⋯憍之寂静⋯⋯放逸之寂静⋯⋯一切烦恼之寂静⋯⋯一切恶行之寂静⋯⋯一切不安之寂静⋯⋯一切热恼之寂静⋯⋯一切苦恼之寂静⋯⋯一切不善行之寂静、止息、平息、寂灭、平静——"我为汝说寂静道"。
"世尊对头陀迦说"中，"头陀迦"，世尊以名呼彼婆罗门。"世尊"是尊重语⋯⋯实证施设，即此"世尊"——"世尊对头陀迦说"。
"现法不由传闻得"中，"现法"即：现法、已知法、已量法、已度法、已明法、已显明法，一切行无常⋯⋯任何集法皆是灭法，于现法、已知法、已量法、已度法、已明法、已显明法，如是"现法"⋯⋯。或者，见苦时我将说苦，见集时我将说集，见道时我将说道，见灭时我将说灭，如是"现法"⋯⋯。或者，现见、无时、来见、引导、智者各自证知，如是"现法"。"不由传闻"即：不由传说、不由传闻、不由传承、不由藏传、不由思惟因、不由思惟理、不由思惟相、不由见忍，是自己证知、自现见法，我将说此——"现法不由传闻得"。
"了知此法具念行"即：已知、已量、已度、已明、已显明；已知、已量、已度、已明、已显明"一切行无常"；已知、已量、已度、已明、已显明"一切行是苦"⋯⋯"一切法无我"⋯⋯"任何集法皆是灭法"。"念"，因四种情况而念——修习身随观念处而念⋯⋯此称为念。"行"即：行、住、动作、活动、护持、维持、存续——"了知此法具念行"。
"可度世间爱著者"中，爱著即称渴爱。即贪、染着⋯⋯贪婪、贪欲、不善根。"爱著"，以何义为爱著⋯⋯扩展散布故为爱著。"世间"即：恶趣世间⋯⋯处世间。"可度世间爱著者"即：于世间有此爱著，于世间有此爱著，具念应度、超越、度过、超胜、超出——"可度世间爱著者"。是故世尊说：
"我为汝说寂静道，[世尊对头陀迦说]
现法不由传闻得；
了知此法具念行，可度世间爱著者。"

36.

Tañcāhaṃ abhinandāmi, mahesi santimuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Tañcāhaṃ abhinandāmīti. Tanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmīti – tañcāhaṃ abhinandāmi.

Mahesisantimuttamanti. Mahesīti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… kahaṃ narāsabhoti mahesi. Santimuttamanti santi vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Uttamanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti – mahesi santimuttamaṃ.

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā…pe… ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto…pe… yāpentoti – yaṃ viditvā sato caraṃ.

Tare loke visattikanti. Visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyyaṃ uttareyyaṃ…pe… vītivatteyyanti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

‘‘Tañcāhaṃ abhinandāmi, mahesi santimuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.



36.
"此我甚欢喜，大仙最寂静；
了知此法具念行，可度世间爱著者。"
"此我甚欢喜"中，"此"即：我欢喜、随喜、喜悦、随喜、希求、接受、期望、羡慕、渴望汝之语言、言说、教示、教导、教诫——"此我甚欢喜"。
"大仙最寂静"中，"大仙"，为何世尊是大仙？寻求、探求、遍求大戒蕴故为大仙，大定蕴⋯⋯人中牛王在何处故为大仙。"最寂静"，寂静即称不死涅槃。即是一切行寂止、一切依舍离、爱尽、离贪、灭、涅槃。"最"即：第一、最胜、殊胜、最上、最高、最妙——"大仙最寂静"。
"了知此法具念行"即：已知⋯⋯"一切行无常"已知、已量、已度、已明、已显明；"一切行是苦"⋯⋯"一切法无我"⋯⋯"任何集法皆是灭法"已知、已量、已度、已明、已显明。"念"，因四种情况而念——修习身随观念处而念⋯⋯此称为念。"行"即：行⋯⋯存续——"了知此法具念行"。
"可度世间爱著者"中，爱著即称渴爱。即贪、染着⋯⋯贪婪、贪欲、不善根。"爱著"，以何义为爱著⋯⋯扩展散布故为爱著。"世间"即：恶趣世间⋯⋯处世间。"可度世间爱著者"即：于世间有此爱著，于世间有此爱著，具念我应度、超越⋯⋯超出——"可度世间爱著者"。是故彼婆罗门说：
"此我甚欢喜，大仙最寂静；
了知此法具念行，可度世间爱著

37.

Yaṃ kiñci sampajānāsi, [dhotakāti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Etaṃ viditvā saṅgoti loke, bhavābhavāya mākāsi taṇhaṃ.

Yaṃ kiñci sampajānāsīti yaṃ kiñci sampajānāsi ājānāsi paṭivijānāsi paṭivijjhasīti – yaṃ kiñci sampajānāsi. Dhotakāti bhagavāti. Dhotakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

Uddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti apāyaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpi majjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

Etaṃviditvā saṅgoti loketi saṅgo eso lagganaṃ etaṃ bandhanaṃ etaṃ palibodho esoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etaṃ viditvā saṅgoti loke.

Bhavābhavāya mākāsi taṇhanti. Taṇhāti rūpataṇhā saddataṇhā…pe… dhammataṇhā. Bhavābhavāyāti bhavābhavāya kammabhavāya punabbhavāya kāmabhavāya, kammabhavāya kāmabhavāya punabbhavāya rūpabhavāya, kammabhavāya rūpabhavāya punabbhavāya arūpabhavāya, kammabhavāya arūpabhavāya punabbhavāya punappunabbhavāya, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā taṇhaṃ mākāsi mā janesi mā sañjanesi mā nibbattesi mābhinibbattesi, pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – bhavābhavāya mākāsi taṇhanti. Tenāha bhagavā –

‘‘Yaṃ kiñci sampajānāsi, [dhotakāti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Etaṃ viditvā saṅgoti loke, bhavābhavāya mākāsi taṇha’’nti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Dhotakamāṇavapucchāniddeso pañcamo.

6. Upasīvamāṇavapucchāniddeso



37.
"凡是汝所知，[世尊对头陀迦说]
上下及横中；
知此为世缚，勿生有非有爱。"
"凡是汝所知"即：凡是汝知、了知、认知、通达——"凡是汝所知"。"世尊对头陀迦说"中，"头陀迦"，世尊以名呼彼婆罗门。"世尊"是尊重语⋯⋯实证施设，即此"世尊"——"世尊对头陀迦说"。
"上下及横中"中，"上"即：未来；"下"即：过去；"横中"即：现在。"上"即：天界；"下"即：恶趣界；"横中"即：人界。或者，"上"即：善法；"下"即：不善法；"横中"即：无记法。"上"即：无色界；"下"即：欲界；"横中"即：色界。"上"即：乐受；"下"即：苦受；"横中"即：不苦不乐受。"上"即：足底以上；"下"即：发顶以下；"横中"即：中间——"上下及横中"。
"知此为世缚"即：知、了知、衡量、判断、明了、显明此是缚著、此是执著、此是束缚、此是障碍——"知此为世缚"。
"勿生有非有爱"中，"爱"即：色爱、声爱⋯⋯法爱。"有非有"即：为有非有、业有后有欲有、业有欲有后有色有、业有色有后有无色有、业有无色有后有再再有、再再趣、再再生、再再结生、再再生起自体，勿生爱、勿等起、勿生起、勿显生，应断、应除、应作无有、应令灭——"勿生有非有爱"。是故世尊说：
"凡是汝所知，[世尊对头陀迦说]
上下及横中；
知此为世缚，勿生有非有爱。"
偈颂终了⋯⋯"尊者，世尊是我师，我是弟子。"
头陀迦学童问记第五。
优波私婆学童问记

38.

Ekoahaṃ sakka mahantamoghaṃ, [iccāyasmā upasīvo]

Anissito no visahāmi tārituṃ;

Ārammaṇaṃ[āramaṇaṃ (ka.)]brūhi samantacakkhu, yaṃ nissito oghamimaṃ tareyyaṃ.

Ekoahaṃ sakka mahantamoghanti. Ekoti puggalo vā me dutiyo natthi, dhammo vā me dutiyo natthi, yaṃ vā puggalaṃ nissāya dhammaṃ vā nissāya mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti. Sakkāti sakko. Bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ…pe… nibbānadhanaṃ. Imehi anekehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū achambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakkoti – eko ahaṃ sakka mahantamoghaṃ.

Iccāyasmā upasīvoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Upasīvoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā upasīvo.

Anissitono visahāmi tāritunti. Anissitoti puggalaṃ vā anissito dhammaṃ vā anissito no visahāmi na ussahāmi na sakkomi na paṭibalo mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tarituṃ uttarituṃ patarituṃ samatikkamituṃ vītivattitunti – anissito no visahāmi tārituṃ.

Ārammaṇaṃ brūhi samantacakkhūti ārammaṇaṃ ālambaṇaṃ nissayaṃ upanissayaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā tena sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

Ārammaṇaṃ brūhi samantacakkhu.

Yaṃnissito oghamimaṃ tareyyanti. Yaṃ nissitoti yaṃ puggalaṃ vā nissito dhammaṃ vā nissito mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti – yaṃ nissito oghamimaṃ tareyyaṃ . Tenāha so brāhmaṇo –

‘‘Eko ahaṃ sakka mahantamoghaṃ, [iccāyasmā upasīvo]

Anissito no visahāmi tārituṃ;

Ārammaṇaṃ brūhi samantacakkhu, yaṃ nissito oghamimaṃ tareyya’’nti.



38.
"释迦我独一，[尊者优波私婆说]
无依不能渡大流；
请说所缘普眼者，依止何者渡此流。"
"释迦我独一"中，"独"即：我既无第二人，亦无第二法，依止何人或依止何法我能渡、超越、度过、超胜、超出大欲流、有流、见流、无明流。"释迦"即释迦。世尊从释迦族出家故为释迦。或者，因富有、大富、有财故为释迦。他有这些财，即：信财、戒财、惭财、愧财、闻财、舍财、慧财、念处财⋯⋯涅槃财。因有这些种种财宝而富有、大富、有财故为释迦。或者，因能干、自在、合宜、勇敢、英勇、无畏、无惧、无恐、不逃避、已断怖畏、离身毛竖故为释迦——"释迦我独一"。
"尊者优波私婆说"中，"如是"为句之连接⋯⋯"尊者"为亲爱语⋯⋯"优波私婆"是彼婆罗门之名⋯⋯称呼——"尊者优波私婆说"。
"无依不能渡"即：不依止人或不依止法，我不能、不尽力、不可能、无力渡、超越、度过、超胜、超出大欲流、有流、见流、无明流——"无依不能渡"。
"请说所缘普眼者"即：请说、告知、示教、施设、建立、开显、分别、显明、开示所缘、所依、依、近依。"普眼"，普眼即称一切智智。世尊已具足、已圆满、已达到、已圆满达到、已得、已圆满得、已具足一切智智。
"于此无有未见者，亦无未知应知者；
悉已了知所应知，如来故称普眼者。"
——"请说所缘普眼者"。
"依止何者渡此流"即：依止何人或依止何法，我能渡、超越、度过、超胜、超出大欲流、有流、见流、无明流——"依止何者渡此流"。是故彼婆罗门说：
"释迦我独一，[尊者优波私婆说]
无依不能渡大流；
请说所缘普眼者，依止何者渡此流。"

39.

Ākiñcaññaṃ pekkhamāno satimā, [upasīvāti bhagavā]

Natthīti nissāya tarassu oghaṃ;

Kāme pahāya virato kathāhi, taṇhakkhayaṃ nattamahābhipassa[rattamahābhipassa (syā.) passa abhidhānaganthe abyayavagge].

Ākiñcaññaṃ pekkhamāno satimāti so brāhmaṇo pakatiyā ākiñcaññāyatanasamāpattiṃ lābhīyeva nissayaṃ na jānāti – ‘‘ayaṃ me nissayo’’ti. Tassa bhagavā nissayañca ācikkhati uttariñca niyyānapathaṃ. Ākiñcaññāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā tattha jāte cittacetasike dhamme aniccato pekkhamāno, dukkhato…pe… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato… atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… ādīnavato… vipariṇāmadhammato… asārakato… aghamūlato… bhavato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassupāyāsadhammato … samudayadhammato… atthaṅgamato… assādato… ādīnavato… nissaraṇato pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamāno.

Satimāti yā sati anussati paṭissati…pe… sammāsati – ayaṃ vuccati sati. Imāya satiyā upeto hoti…pe… samannāgato, so vuccati satimāti – ākiñcaññaṃ pekkhamāno satimā.

Upasīvāti bhagavāti. Upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Natthīti nissāya tarassu oghanti natthi kiñcīti ākiñcaññāyatanasamāpatti. Kiṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpatti? Viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāveti, vibhāveti, antaradhāpeti, natthi kiñcīti passati. Taṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpattiṃ nissāya upanissāya ālambaṇaṃ karitvā kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tarassu uttarassu patarassu samatikkamassu vītivattassūti – natthīti nissāya tarassu oghaṃ.

Kāme pahāya virato kathāhīti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. Kāme pahāyāti vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – kāme pahāya. Virato kathāhīti kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho kathaṃkathāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evampi virato kathāhi…pe… atha vā, dvattiṃsāya tiracchānakathāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti evampi virato kathāhīti – kāme pahāya virato kathāhi.


39.
"观无所有具念者，[世尊对优波私婆说]
依'无有'渡暴流；
舍欲远离诸论议，昼夜观见爱灭尽。"
"观无所有具念者"，彼婆罗门本来就是无所有处定的获得者，但不知依止，不知"此是我的依止"。世尊为他说明依止及更上的出离道。具念入无所有处定，从彼出定后，观察其中所生心心所法为无常，为苦⋯⋯为病、为疮、为箭、为祸、为疾、为他、为破坏、为灾、为横祸、为怖畏、为障碍、为动、为坏、为不坚固、为无保护、为无避所、为无归依、为无归依性、为空虚、为虚无、为空、为无我、为过患、为变易法、为无实、为祸根、为有、为非有、为有漏、为有为、为魔饵、为生法、为老法、为病法、为死法、为忧悲苦忧恼法、为集法、为灭、为味、为患、为出离而观察、见、注视、思惟、省察。
"具念"，即：有念、随念、忆念⋯⋯正念——此称为念。具足、⋯⋯成就此念，此称为具念——"观无所有具念者"。
"世尊对优波私婆说"中，"优波私婆"，世尊以名呼彼婆罗门。"世尊"是尊重语⋯⋯实证施设，即此"世尊"——"世尊对优波私婆说"。
"依'无有'渡暴流"中，"无有"即无所有处定。为何称为"无有"无所有处定？具念入识无边处定，从彼出定后，使彼识消失、灭没、消亡，见"无有任何"。因此"无有"为无所有处定。依止、近依、缘此无所有处定，应渡、超越、度过、超胜、超出欲流、有流、见流、无明流——"依'无有'渡暴流"。
"舍欲远离诸论议"中，"欲"，总括有二欲——事欲和烦恼欲⋯⋯此称为事欲⋯⋯此称为烦恼欲。"舍欲"即：遍知事欲，舍断、除去、除灭、令无有烦恼欲——"舍欲"。"远离诸论议"，论议即称为疑。对苦之疑⋯⋯心迷乱，远离、离去、远离、出离、舍离、解脱、离系缚、以无界限心而住——如是"远离诸论议"⋯⋯或者，远离、离去、远离、出离、舍离、解脱、离系缚三十二种畜生论，以无界限心而住——如是"远离诸论议"——"舍欲远离诸论议"。


Taṇhakkhayaṃ nattamahābhipassāti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Nattaṃ vuccati ratti. Ahoti divaso. Rattiñca divā ca taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ passa abhipassa dakkha olokaya nijjhāya upaparikkhāti – taṇhakkhayaṃ nattamahābhipassa. Tenāha bhagavā –

‘‘Ākiñcaññaṃ pekkhamāno satimā, [upasīvāti bhagavā]

Natthīti nissāya tarassu oghaṃ;

Kāme pahāya virato kathāhi, taṇhakkhayaṃ nattamahābhipassā’’ti.

40.

Sabbesu kāmesu yo vītarāgo, [iccāyasmā upasīvo]

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭhe nu so tattha anānuyāyī.

Sabbesu kāmesu yo vītarāgoti. Sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbesūti. Kāmesūti kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Sabbesu kāmesu yo vītarāgoti. Sabbesu kāmesu yo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo vikkhambhanatoti – sabbesu kāmesu yo vītarāgo.

Iccāyasmā upasīvoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Upasīvoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā upasīvo.

Ākiñcaññaṃ nissito hitvā maññanti. Heṭṭhimā cha samāpattiyo hitvā cajitvā pariccajitvā atikkamitvā samatikkamitvā vītivattitvā ākiñcaññāyatanasamāpattiṃ nissito allīno upagato samupagato ajjhosito adhimuttoti – ākiñcaññaṃ nissito hitvā maññaṃ.

Saññāvimokkhe paramedhimuttoti saññāvimokkhā vuccanti satta saññāsamāpattiyo. Tāsaṃ saññāsamāpattīnaṃ ākiñcaññāyatanasamāpattivimokkho [vimokkhā (ka.) evamaññesu padesu bahuvacanena] aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro ca, parame agge seṭṭhe viseṭṭhe pāmokkhe uttame pavare adhimuttivimokkhena adhimutto tatrādhimutto tadadhimutto taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – saññāvimokkhe paramedhimutto.

Tiṭṭhe nu so tattha anānuyāyīti. Tiṭṭhe nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā , ‘‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’’ti – tiṭṭhe nu. Tatthāti ākiñcaññāyatane. Anānuyāyīti anānuyāyī aviccamāno [avedhamāno (syā.)] avigacchamāno anantaradhāyamāno aparihāyamāno…pe…. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭhe nu so tattha anānuyāyī. Tenāha so brāhmaṇo –

‘‘Sabbesu kāmesu yo vītarāgo, [iccāyasmā upasīvo]

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭhe nu so tattha anānuyāyī’’ti.



"昼夜观见爱灭尽"中，"爱"即：色爱⋯⋯法爱。"夜"即称为夜晚。"昼"即白天。昼夜观见、完全见、看见、注视、思惟、省察爱尽、贪尽、瞋尽、痴尽、趣尽、生尽、结生尽、有尽、轮回尽、轮转尽——"昼夜观见爱灭尽"。是故世尊说：
"观无所有具念者，[世尊对优波私婆说]
依'无有'渡暴流；
舍欲远离诸论议，昼夜观见爱灭尽。"
40.
"于一切欲离贪者，[尊者优波私婆说]
依止无所有舍余；
解脱于最胜想者，是否住此不随行。"
"于一切欲离贪者"中，"一切"即：一切一切、一切处一切、无余、无遗，此为一切之语——"一切"。"欲"中，欲总括有二欲——事欲和烦恼欲⋯⋯此称为事欲⋯⋯此称为烦恼欲。"于一切欲离贪者"即：于一切欲离贪、离去贪、舍贪、吐贪、解脱贪、断贪、舍离贪、镇伏——"于一切欲离贪者"。
"尊者优波私婆说"中，"如是"为句之连接⋯⋯"尊者"为亲爱语⋯⋯"优波私婆"是彼婆罗门之名⋯⋯称呼——"尊者优波私婆说"。
"依止无所有舍余"即：舍、弃、断、超越、超胜、超出下六种等至，依止、执著、近入、完全近入、执取、住着无所有处定——"依止无所有舍余"。
"解脱于最胜想者"中，想解脱即称七种想等至。在彼等想等至中，无所有处定解脱为最高、最胜、殊胜、最上、最高、最妙，于最胜、最高、最胜、殊胜、最上、最高、最妙，以胜解解脱而胜解、胜解于此、胜解于彼、以此为行、多作此、重视此、倾向此、趋向此、赴向此、住着此、以此为主——"解脱于最胜想者"。
"是否住此不随行"中，"是否"为疑问、疑惑、犹豫、不确定，"是如此否、不是否、是什么否、如何否"——"是否"。"此"即无所有处。"不随行"即不随行、不动摇、不消失、不隐没、不衰退⋯⋯或者，不染著、不瞋恚、不愚痴、不污染——"是否住此不随行"。是故彼婆罗门说：
"于一切欲离贪者，[尊者优波私婆说]
依止无所有舍余；
解脱于最胜想者，是否住此不随行。"

41.

Sabbesukāmesu yo vītarāgo, [upasīvāti bhagavā]

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭheyya so tattha anānuyāyī.

Sabbesu kāmesu yo vītarāgoti. Sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbesūti. Kāmesūti kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Sabbesu kāmesu yo vītarāgoti sabbesu kāmesu yo vītarāgo…pe… paṭinissaṭṭharāgo vikkhambhanatoti – sabbesu kāmesu yo vītarāgo.

Upasīvāti bhagavāti. Upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Ākiñcaññaṃnissito hitvā maññanti. Heṭṭhimā cha samāpattiyo hitvā cajitvā pariccajitvā atikkamitvā samatikkamitvā vītivattitvā ākiñcaññāyatanasamāpattiṃ nissito allīno upagato samupagato ajjhosito adhimuttoti – ākiñcaññaṃ nissito hitvā maññaṃ.

Saññāvimokkhe paramedhimuttoti saññāvimokkhā vuccanti satta saññāsamāpattiyo. Tāsaṃ saññāsamāpattīnaṃ ākiñcaññāyatanasamāpattivimokkho aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro ca, parame agge seṭṭhe viseṭṭhe pāmokkhe uttame pavare adhimuttivimokkhena adhimutto tatrādhimutto tadadhimutto…pe… tadadhipateyyoti – saññāvimokkhe paramedhimutto.

Tiṭṭheyya so tattha anānuyāyīti. Tiṭṭheyyāti tiṭṭheyya saṭṭhikappasahassāni. Tatthāti ākiñcaññāyatane. Anānuyāyīti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭheyya so tattha anānuyāyī. Tenāha bhagavā –

‘‘Sabbesu kāmesu yo vītarāgo, [upasīvāti bhagavā]

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭheyya so tattha anānuyāyī’’ti.



41.
"于一切欲离贪者，[世尊对优波私婆说]
依止无所有舍余；
解脱于最胜想者，可住此处不随行。"
"于一切欲离贪者"中，"一切"即：一切一切、一切处一切、无余、无遗，此为一切之语——"一切"。"欲"中，欲总括有二欲——事欲和烦恼欲⋯⋯此称为事欲⋯⋯此称为烦恼欲。"于一切欲离贪者"即：于一切欲离贪⋯⋯舍离贪、镇伏——"于一切欲离贪者"。
"世尊对优波私婆说"中，"优波私婆"，世尊以名呼彼婆罗门。"世尊"是尊重语⋯⋯实证施设，即此"世尊"——"世尊对优波私婆说"。
"依止无所有舍余"即：舍、弃、断、超越、超胜、超出下六种等至，依止、执著、近入、完全近入、执取、住着无所有处定——"依止无所有舍余"。
"解脱于最胜想者"中，想解脱即称七种想等至。在彼等想等至中，无所有处定解脱为最高、最胜、殊胜、最上、最高、最妙，于最胜、最高、最胜、殊胜、最上、最高、最妙，以胜解解脱而胜解、胜解于此、胜解于彼⋯⋯以此为主——"解脱于最胜想者"。
"可住此处不随行"中，"可住"即可住六万劫。"此"即无所有处。"不随行"即不随行、不动摇、不消失、不隐没、不衰退。或者，不染著、不瞋恚、不愚痴、不污染——"可住此处不随行"。是故世尊说：
"于一切欲离贪者，[世尊对优波私婆说]
依止无所有舍余；
解脱于最胜想者，可住此处不随行。"

42.

Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassāni[vassānaṃ (syā. ka.)]samantacakkhu;

Tattheva so sītisiyā vimutto, cavethaviññāṇaṃ tathāvidhassa.

Tiṭṭhe ce so tattha anānuyāyīti sace so tiṭṭheyya saṭṭhikappasahassāni. Tatthāti ākiñcaññāyatane. Anānuyāyīti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭhe ce so tattha anānuyāyī.

Pūgampivassāni samantacakkhūti. Pūgampi vassānīti pūgampi vassāni bahūni vassāni [bahunnaṃ vassānaṃ (syā.)] bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni bahūni kappāni bahūni kappasatāni bahūni kappasahassāni bahūni kappasatasahassāni. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – pūgampi vassāni samantacakkhu.

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassāti tattheva so sītibhāvamanuppatto nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya. Atha vā, tassa viññāṇaṃ caveyya ucchijjeyya nasseyya vinasseyya na bhaveyyāti punabbhavapaṭisandhiviññāṇaṃ nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vāti ākiñcaññāyatanaṃ samāpannassa sassatañca ucchedañca pucchati. Udāhu tattheva anupādisesāya nibbānadhātuyā parinibbāyeyya . Atha vā, tassa viññāṇaṃ caveyya puna paṭisandhiviññāṇaṃ nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vāti, ākiñcaññāyatanaṃ upapannassa parinibbānañca paṭisandhiñca pucchati. Tathāvidhassāti tathāvidhassa tādisassa tassaṇṭhitassa tappakārassa tappaṭibhāgassa ākiñcaññāyatanaṃ upapannassāti – tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassa. Tenāha so brāhmaṇo –

‘‘Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassāni samantacakkhu;

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassā’’ti.



42.
"若彼住此不随行，普眼者历多年岁；
彼即此处得清凉解脱，如是者识是否消逝。"
"若彼住此不随行"即：若彼可住六万劫。"此"即无所有处。"不随行"即不随行、不动摇、不消失、不隐没、不衰退。或者，不染著、不瞋恚、不愚痴、不污染——"若彼住此不随行"。
"普眼者历多年岁"中，"多年岁"即：多年、多百年、多千年、多百千年、多劫、多百劫、多千劫、多百千劫。"普眼"，普眼即称一切智智⋯⋯如来故为普眼——"普眼者历多年岁"。
"彼即此处得清凉解脱，如是者识是否消逝"中，彼即此处已达清凉，常恒、坚固、永恒、不变易法，如永恒一样安住。或者，彼之识是否灭去、断灭、消失、毁灭、不存在；是否再生后有结生识于欲界或色界或无色界——问获得无所有处者是常见还是断见。或者，是否即于此处般涅槃于无余依涅槃界。或者，彼之识是否灭去，是否再生结生识于欲界或色界或无色界——问生于无所有处者是般涅槃还是结生。"如是者"即：如是者、如此者、如是住立者、如是种类者、如是类似者、生于无所有处者——"彼即此处得清凉解脱，如是者识是否消逝"。是故彼婆罗门说：
"若彼住此不随行，普眼者历多年岁；
彼即此处得清凉解脱，如是者识是否消逝。"

43.

Acci yathā vātavegena khittā, [upasīvāti bhagavā]

Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkhaṃ.

Acci yathā vātavegena khittāti acci vuccati jālasikhā. Vātāti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā [kāḷavātā (ka.)] verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. Vātavegena khittāti vātavegena khittā [khittaṃ (syā.) evamaññesu padesu niggahītantavasena] ukkhittā nunnā paṇunnā khambhitā vikkhambhitāti – acci yathā vātavegena khittā. Upasīvāti bhagavāti. Upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Atthaṃ paleti na upeti saṅkhanti. Atthaṃ paletīti atthaṃ paleti, atthaṃ gameti, atthaṃ gacchati nirujjhati vūpasamati paṭippassambhati. Na upeti saṅkhanti saṅkhaṃ [amukaṃ nāma disaṃ gatoti saṅkhaṃ (syā.)] na upeti, uddesaṃ na upeti, gaṇanaṃ na upeti, paṇṇattiṃ na upeti, ‘‘puratthimaṃ vā disaṃ gatā, pacchimaṃ vā disaṃ gatā, uttaraṃ vā disaṃ gatā, dakkhiṇaṃ vā disaṃ gatā uddhaṃ vā gatā, adho vā gatā, tiriyaṃ vā gatā, vidisaṃ vā gatā’’ti, so hetu natthi, paccayo natthi, kāraṇaṃ natthi, yena saṅkhaṃ gaccheyyāti – atthaṃ paleti na upeti saṅkhaṃ.

Evaṃ munī nāmakāyā vimuttoti. Evanti opammasampaṭipādanaṃ. Munīti monaṃ vuccati ñāṇaṃ …pe… saṅgajālamaticca so muni. Nāmakāyā vimuttoti so muni pakatiyā pubbeva rūpakāyā vimutto. Tadaṅgaṃ samatikkamā [tadaṅgaṃ samatikkamma (ka.)] vikkhambhanappahānena pahīno. Tassa munino bhavantaṃ āgamma cattāro ariyamaggā paṭiladdhā honti. Catunnaṃ ariyamaggānaṃ paṭiladdhattā nāmakāyo ca rūpakāyo ca pariññātā honti. Nāmakāyassa ca rūpakāyassa ca pariññātattā nāmakāyā ca rūpakāyā ca mutto vimutto suvimutto accantaanupādāvimokkhenāti – evaṃ munī nāmakāyā vimutto.

Atthaṃ paleti na upeti saṅkhanti. Atthaṃ paletīti anupādisesāya nibbānadhātuyā parinibbāyati. Na upeti saṅkhanti anupādisesāya nibbānadhātuyā parinibbuto saṅkhaṃ na upeti, uddesaṃ na upeti, gaṇanaṃ na upeti, paṇṇattiṃ na upeti – khattiyoti vā brāhmaṇoti vā vessoti vā suddoti vā gahaṭṭhoti vā pabbajitoti vā devoti vā manussoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena saṅkhaṃ gaccheyyāti – atthaṃ paleti na upeti saṅkhaṃ. Tenāha bhagavā –

‘‘Acci yathā vātavegena khittā, [upasīvāti bhagavā]

Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkha’’nti.



43.
"如焰为风力所吹，[世尊对优波私婆说]
趣灭不可计量知；
如是牟尼解名身，趣灭不可计量知。"
"如焰为风力所吹"中，"焰"即称为火焰。"风"即：东风、西风、北风、南风、有尘风、无尘风、冷风、热风、微风、猛风、黑风、毗蓝婆风、翅风、金翅鸟风、多罗叶风、扇风。"为风力所吹"即：为风力所吹、抛、推、击、动荡——"如焰为风力所吹"。"世尊对优波私婆说"中，"优波私婆"，世尊以名呼彼婆罗门。"世尊"是尊重语⋯⋯实证施设，即此"世尊"——"世尊对优波私婆说"。
"趣灭不可计量知"中，"趣灭"即：趣灭、趋灭、趣灭、灭尽、止息、平息。"不可计量知"即：不能计量、不能记数、不能计算、不能安立"已去东方、已去西方、已去北方、已去南方、已去上方、已去下方、已去横方、已去隅方"，无有因、无有缘

44.

Atthaṅgato so uda vā so natthi, udāhu ve sassatiyā arogo;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo.

Atthaṅgato so uda vā so natthīti so atthaṅgato udāhu natthi so niruddho ucchinno vinaṭṭhoti – atthaṅgato so uda vā so natthi.

Udāhu ve sassatiyā arogoti udāhu nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyyāti – udāhu ve sassatiyā arogo.

Taṃ me munī sādhu viyākarohīti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Sādhu viyākarohīti sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – taṃ me munī sādhu viyākarohi.

Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

‘‘Atthaṅgato so uda vā so natthi, udāhu ve sassatiyā arogo;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti.



以下是完整的简体中文直译：
他是已消逝了，还是他不存在，
或者他是永恒健在的；
请圣者为我善加解说，
因为这法你已了知。
"他是已消逝了，还是他不存在"意为：他是已消逝了，还是他不存在、已灭、已断、已毁 - 他是已消逝了，还是他不存在。
"或者他是永恒健在的"意为：或者他是常住的、稳固的、永恒的、不变易法、与永恒等同、就这样住立 - 或者他是永恒健在的。
"请圣者为我善加解说"："那"意为我所问、我所请求、我所恳求、我所信解的。"圣者"意为智慧称为圣默..."超越执着网的人是圣者"。"善加解说"意为：请善加告知、演说、施设、建立、开显、分别、显明、宣说 - 请圣者为我善加解说。
"因为这法你已了知"意为：因为这法你已了知、衡量、判断、明白、显明 - 因为这法你已了知。所以那婆罗门说：
"他是已消逝了，还是他不存在，
或者他是永恒健在的；
请圣者为我善加解说，
因为这法你已了知。

45.

Atthaṅgatassana pamāṇamatthi, [upasīvāti bhagavā]

Yena naṃ vajjuṃ taṃ tassa natthi;

Sabbesu dhammesu samūhatesu, samūhatā vādapathāpi sabbe.

Atthaṅgatassa na pamāṇamatthīti atthaṅgatassa anupādisesāya nibbānadhātuyā parinibbutassa rūpapamāṇaṃ natthi, vedanāpamāṇaṃ natthi, saññāpamāṇaṃ natthi, saṅkhārapamāṇaṃ natthi, viññāṇapamāṇaṃ natthi, na atthi na saṃvijjati nupalabbhati pahīnaṃ samucchinnaṃ vūpasantaṃ paṭippassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – atthaṅgatassa na pamāṇamatthi. Upasīvāti bhagavāti upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Yena naṃ vajjuṃ taṃ tassa natthīti yena taṃ rāgena [yena rāgena (syā. ka.) mahāni. 94] vadeyyuṃ, yena dosena vadeyyuṃ, yena mohena vadeyyuṃ, yena mānena vadeyyuṃ, yāya diṭṭhiyā vadeyyuṃ, yena uddhaccena vadeyyuṃ, yāya vicikicchāya vadeyyuṃ, yehi anusayehi vadeyyuṃ – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti [aniṭṭhāgatoti (ka.)] vā thāmagatoti vā, te abhisaṅkhārā pahīnā. Abhisaṅkhārānaṃ pahīnattā gatiyā yena taṃ vadeyyuṃ – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so hetu natthi paccayo natthi kāraṇaṃ natthi yena vadeyyuṃ katheyyuṃ bhaṇeyyuṃ dīpeyyuṃ vohareyyunti – yena naṃ vajjuṃ taṃ tassa natthi.

Sabbesudhammesu samūhatesūti sabbesu dhammesu sabbesu khandhesu sabbesu āyatanesu sabbāsu dhātūsu sabbāsu gatīsu sabbāsu upapattīsu sabbāsu paṭisandhīsu sabbesu bhavesu sabbesu saṃsāresu sabbesu vaṭṭesu ūhatesu samūhatesu uddhatesu samuddhatesu uppāṭitesu samuppāṭitesu pahīnesu samucchinnesu vūpasantesu paṭippassaddhesu abhabbuppattikesu ñāṇagginā daḍḍhesūti – sabbesu dhammesu samūhatesu.

Samūhatāvādapathāpi sabbeti vādapathā vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Tassa vādā ca vādapathā ca adhivacanāni ca adhivacanapathā ca nirutti ca niruttipathā ca paññatti ca paññattipathā ca ūhatā samūhatā uddhatā samuddhatā uppāṭitā samuppāṭitā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – samūhatā vādapathāpi sabbe. Tenāha bhagavā –

‘‘Atthaṅgatassa na pamāṇamatthi, [upasīvāti bhagavā]

Yena naṃ vajjuṃ taṃ tassa natthi;

Sabbesu dhammesu samūhatesu, samūhatā vādapathāpi sabbe’’ti.

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ…pe… pañjaliko namassamāno nisinno hoti – satthā me, bhante bhagavā, sāvakohamasmīti.

Upasīvamāṇavapucchāniddeso chaṭṭho.

7. Nandamāṇavapucchāniddeso



以下是完整的简体中文直译：
45\
对已消逝者没有衡量，[世尊对优波私婆说]
用以称说他的那些不存在；
当一切法都已除尽时，一切言说之道也都已除尽。
"对已消逝者没有衡量"意为：对于已入无余涅槃界而般涅槃者，没有色的衡量，没有受的衡量，没有想的衡量，没有行的衡量，没有识的衡量，不存在、不出现、不可得、已断、已灭、已止息、已平静、不再生起、已被智火烧尽 - 对已消逝者没有衡量。"世尊对优波私婆说"：世尊以名字称呼那位婆罗门。"世尊"是尊敬的称呼...是真实的施设，即所谓"世尊" - 世尊对优波私婆说。
"用以称说他的那些不存在"意为：用那贪欲而说，用那嗔恚而说，用那愚痴而说，用那慢而说，用那见而说，用那掉举而说，用那疑而说，用那些随眠而说 - 说他是"贪著者"或"嗔恚者"或"愚痴者"或"执缚者"或"执取者"或"散乱者"或"未到达者"或"已固着者"，那些行已断。因行已断，以趣处而说他是"地狱者"或"畜生者"或"饿鬼者"或"人"或"天"或"色者"或"无色者"或"有想者"或"无想者"或"非想非非想者"，那因不存在，缘不存在，因由不存在，不能说、谈、述、解释、表达。
"当一切法都已除尽时"意为：当一切法、一切蕴、一切处、一切界、一切趣、一切生、一切结生、一切有、一切轮回、一切轮转都已除去、除尽、拔除、拔尽、根除、根绝、断、灭尽、止息、平静、不再生起、为智火所烧尽时。
"一切言说之道也都已除尽"：言说之道是说烦恼、蕴和行。他的言说和言说之道、名称和名称之道、语言和语言之道、施设和施设之道都已除去、除尽、拔除、拔尽、根除、根绝、断、灭尽、止息、平静、不再生起、为智火所烧尽。所以世尊说：
"对已消逝者没有衡量，[世尊对优波私婆说]
用以称说他的那些不存在；
当一切法都已除尽时，一切言说之道也都已除尽。"
偈颂终了时，那些与婆罗门一起...合掌礼敬而坐 - "尊者世尊是我的导师，我是弟子。"
优波私婆学童问记解释第六。
难陀学童问记解

46.

Santiloke munayo, [iccāyasmā nando]

Janā vadanti tayidaṃ kathaṃsu;

Ñāṇūpapannaṃ muni no vadanti, udāhu ve jīvitenūpapannaṃ[jīvikenūpapannaṃ (syā.)].

Santi loke munayoti. Santīti santi saṃvijjanti atthi upalabbhanti. Loketi apāyaloke…pe… āyatanaloke. Munayoti munināmakā ājīvakā nigaṇṭhā jaṭilā tāpasā . (Devā loke munayoti sañjānanti, na ca te munayo) [( ) etthantare pāṭho natthi syā. potthake] ti. Santi loke munayo. Iccāyasmā nandoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Nandoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā nando.

Janāvadanti tayidaṃ kathaṃsūti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Vadantīti kathenti bhaṇanti dīpayanti voharanti. Tayidaṃ kathaṃsūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – janā vadanti tayidaṃ kathaṃsu.

Ñāṇūpapannaṃ muni no vadantīti . Aṭṭha samāpattiñāṇena vā pañcābhiññāñāṇena vā upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – ñāṇūpapannaṃ muni no vadanti.

Udāhu ve jīvitenūpapannanti udāhu anekavividhaatiparamadukkarakārikalūkhajīvitānuyogena upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – udāhu ve jīvitenūpapannaṃ. Tenāha so brāhmaṇo –

‘‘Santi loke munayo, [iccāyasmā nando]

Janā vadanti tayidaṃ kathaṃsu;

Ñāṇūpapannaṃ muni no vadanti, udāhu ve jīvitenūpapanna’’nti.



以下是完整的简体中文直译：
46\
世间有圣者，[如是具寿难陀说]
人们说这个怎么样；
他们说圣者是具足智慧的，还是说是具足生活的。
"世间有圣者"："有"意为有、存在、存有、可得。"世间"意为恶趣世间...处世间。"圣者"意为被称为圣者的外道、尼干子、结发者、苦行者。（天界世间的圣者他们认识，但他们不是圣者）。"世间有圣者"。"如是具寿难陀说"："如是"是句子连接...。"具寿"是亲爱语...。"难陀"是那婆罗门的名字...称呼 - 如是具寿难陀说。
"人们说这个怎么样"："人们"意为刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天神和人类。"说"意为谈论、述说、解释、表达。"这个怎么样"是疑问、犹豫问、双重问、不确定问："是这样吗？不是这样吗？是什么呢？怎么样呢？" - 人们说这个怎么样。
"他们说圣者是具足智慧的"意为：以八定智或五神通智而达到、善达到、获得、善获得、成就、善成就、具足的圣者，他们说、谈、述、解释、表达 - 他们说圣者是具足智慧的。
"还是说是具足生活的"意为：还是以多种最极端的难行苦行生活的修习而达到、善达到、获得、善获得、成就、善成就、具足的圣者，他们说、谈、述、解释、表达 - 还是说是具足生活的。所以那婆罗门说：
"世间有圣者，[如是具寿难陀说]
人们说这个怎么样；
他们说圣者是具足智慧的，还是说是具足生活的。"

47.

Na diṭṭhiyā na sutiyā na ñāṇena,

Munīdha nanda kusalā vadanti;

Visenikatvā[viseniṃkatvā (ka.) mahāni. 68]anīghā nirāsā, caranti ye te munayoti brūmi.

Na diṭṭhiyā na sutiyā na ñāṇenāti. Na diṭṭhiyāti na diṭṭhasuddhiyā. Na sutiyāti na sutasuddhiyā. Na ñāṇenāti napi aṭṭhasamāpattiñāṇena napi pañcābhiññāñāṇena napi micchāñāṇenāti – na diṭṭhiyā na sutiyā na ñāṇena.

Munīdha nanda kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā diṭṭhasuddhiyā vā sutasuddhiyā vā aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā diṭṭhena vā sutena vā upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – munīdha nanda kusalā vadanti.

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmīti senā vuccati mārasenā, kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo mārasenā, doso mārasenā, moho mārasenā, kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā mārasenā. Vuttañhetaṃ bhagavatā –

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

‘‘Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo;

Lābho siloko sakkāro, micchāladdho ca yo yaso.

‘‘Yo cattānaṃ samukkaṃse, pare ca avajānāti;

Esā namuci te senā [esā te namuci senā (syā. ka.) su. ni. 441], kaṇhassābhippahārinī;

Na naṃ asūro jināti, jetvā ca labhate sukha’’nti.

Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā [viseniṃkatvā (ka.) mahāni. 68] kilesā jitā ca parājitā ca bhaggā vippaluggā [vippaluggatā (syā.) passa mahāni. 28] parammukhā, tena vuccanti visenikatvā. Anīghāti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yesaṃ ete nīghā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā te vuccanti anīghā. Nirāsāti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… avijjā lobho akusalamūlaṃ. Yesaṃ esā āsā taṇhā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, te vuccanti nirāsā arahanto khīṇāsavā. Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmīti ye te visenikatvāva anīghā ca nirāsā ca caranti viharanti iriyanti vattenti pālenti yapenti yāpenti, te loke munayoti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – visenikatvā anīghā nirāsā, caranti ye te munayoti brūmi. Tenāha bhagavā –

‘‘Na diṭṭhiyā na sutiyā na ñāṇena, munīdha nanda kusalā vadanti;

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmī’’ti.



以下是完整的简体中文直译：
47\
不以见、不以闻、不以智，
难陀，此处诸善者不说他是圣者；
我说那些已破军、无苦、无求，
如是行者，他们是圣者。
"不以见、不以闻、不以智"："不以见"意为不以见清净。"不以闻"意为不以闻清净。"不以智"意为不以八定智，也不以五神通智，也不以邪智。
"难陀，此处诸善者不说他是圣者"："诸善者"意为那些善巧于蕴、善巧于界、善巧于处、善巧于缘起、善巧于念处、善巧于正勤、善巧于神足、善巧于根、善巧于力、善巧于觉支、善巧于道、善巧于果、善巧于涅槃者，不以见清净或闻清净或八定智或五神通智或邪智或所见或所闻而达到、善达到、获得、善获得、成就、善成就、具足的圣者，他们不说、不谈、不述、不解释、不表达。
"我说那些已破军、无苦、无求，如是行者，他们是圣者"：军说的是魔军，身恶行是魔军，语恶行是魔军，意恶行是魔军，贪是魔军，嗔是魔军，痴是魔军，忿...恨...覆...恼...嫉...悭...诳...谄...慢...过慢...骄...放逸...一切烦恼、一切恶行、一切扰动、一切热恼、一切苦恼、一切不善行都是魔军。如世尊所说：
"欲是你第一军，第二称为不乐，
第三是你饥渴，第四称为爱欲。
第五是你昏沉，第六称为怖畏，
第七是你疑惑，覆慢是你第八；
利养、名闻、恭敬，以及邪得名声。
自举而贬他，这是你的魔军，
黑魔的攻击军；怯者不能胜它，
胜了则得安乐。"
当以四圣道降伏一切魔军和一切敌对烦恼，胜过、击败、破坏、摧毁、背离时，因此说"已破军"。"无苦"：贪是苦，嗔是苦，痴是苦，忿是苦，恨是苦...一切不善行是苦。对于那些已断、已灭、已止息、已平静、不再生起、为智火所烧尽这些苦的人，称为无苦。"无求"：求说的是爱。那贪着...无明、贪、不善根。对于那些已断、已灭、已止息、已平静、不再生起、为智火所烧尽这爱求的人，称为无求，是阿罗汉、漏尽者。"我说那些已破军、无苦、无求，如是行者，他们是圣者"意为：那些已破军、无苦、无求而行、住、动、转、护、持、活的人，我说、告知、演说、施设、建立、开显、分别、显明、宣说他们是世间的圣者。所以世尊说：
"不以见、不以闻、不以智，难陀，此处诸善者不说他是圣者；
我说那些已破军、无苦、无求，如是行者，他们是圣者。"

48.

Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

Kaccissu te bhagavā tattha yatā carantā, atāru jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi metaṃ.

Ye kecime samaṇabrāhmaṇāseti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Samaṇāti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. Brāhmaṇāti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. Iccāyasmā nandoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Nandoti. Tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā nando.

Diṭṭhassutenāpi vadanti suddhinti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti ; sutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; diṭṭhassutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

Sīlabbatenāpi vadanti suddhinti sīlenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; vatenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

Anekarūpena vadanti suddhinti anekavidhakotūhalamaṅgalena [anekavidhavatta kutūhalamaṅgalena (syā.)] suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

Kaccisu te bhagavā tattha yatā carantāti. Kaccissūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā, ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kaccissu. Teti diṭṭhigatikā. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kaccissu te bhagavā. Tattha yatā carantāti. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Yatāti yattā paṭiyattā [yatā paṭiyatā (syā.)] guttā gopitā rakkhitā saṃvutā. Carantāti carantā viharantā iriyantā vattentā pālentā yapentā yāpentāti – kaccissu te bhagavā tattha yatā carantā.

Atāru jātiñca jarañca mārisāti jātijarāmaraṇaṃ atariṃsu uttariṃsu patariṃsu samatikkamiṃsu vītivattiṃsu. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – mārisāti – atāru jātiñca jarañca mārisa.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ, kathayassu meti pucchāmi taṃ. Bhagavāti…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

‘‘Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.


以下是完整的简体中文直译：
48\
凡是这些沙门婆罗门，[如是具寿难陀说]
他们说以所见所闻而有清净；
他们说以戒禁而有清净，他们说以种种方式而有清净。
世尊，那些人在此精勤而行，他们是否度过了生与老，尊者；
我问您世尊，请为我说此。
"凡是这些沙门婆罗门"："凡是"意为一切、全部、完全、无余、无遗的总括语 - "凡是"。"沙门"意为在此外道中出家、成为游行者的任何人。"婆罗门"意为称'尊者'的任何人 - 凡是这些沙门婆罗门。"如是具寿难陀说"："如是"是句子连接...。"具寿"是亲爱语...。"难陀"是那婆罗门的名字...称呼 - 如是具寿难陀说。
"他们说以所见所闻而有清净"意为：他们说、谈、述、解释、表达以所见而有清净、遍清净、极清净、解脱、解放、完全解脱；他们说、谈、述、解释、表达以所闻而有清净、遍清净、极清净、解脱、解放、完全解脱；他们说、谈、述、解释、表达以所见所闻而有清净、遍清净、极清净、解脱、解放、完全解脱。
"他们说以戒禁而有清净"意为：他们说、谈、述、解释、表达以戒而有清净、遍清净、极清净、解脱、解放、完全解脱；他们说、谈、述、解释、表达以禁而有清净、遍清净、极清净、解脱、解放、完全解脱；他们说、谈、述、解释、表达以戒禁而有清净、遍清净、极清净、解脱、解放、完全解脱。
"他们说以种种方式而有清净"意为：他们说、谈、述、解释、表达以种种仪式吉祥而有清净、遍清净、极清净、解脱、解放、完全解脱。
"世尊，那些人在此精勤而行"："是否"是疑问、犹豫问、双重问、不确定问："是这样吗？不是这样吗？是什么呢？怎么样呢？"。"那些"指持有见解者。"世尊"是尊敬的称呼...是真实的施设，即所谓"世尊"。"在此精勤而行"："在此"意为在自己的见、自己的忍、自己的爱好、自己的主张中。"精勤"意为已约束、已善约束、已守护、已防护、已保护、已防范。"而行"意为行、住、动、转、护、持、活。
"他们是否度过了生与老，尊者"意为：是否超越、越过、度过、超出、超越生老死。"尊者"是亲爱语、尊重语、恭敬顺从的称呼。
"我问您世尊，请为我说此"："我问您"意为我问您、请求您、恳求您，请您说。"世尊"...是真实的施设，即所谓"世尊"。"请为我说此"意为请说、告知、演说、施设、建立、开显、分别、显明、宣说。所以那婆罗门说：
"凡是这些沙门婆罗门，[如是具寿难陀说]
他们说以所见所闻而有清净；
他们说以戒禁而有清净，他们说以种种方式而有清净。


‘‘Kaccissu te bhagavā tattha yatā carantā,

Atāru jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi meta’’nti.

49.

Ye kecime samaṇabrāhmaṇāse, [nandāti bhagavā]

Diṭṭhassutenāpivadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Kiñcāpi te tattha yatā caranti, nātariṃsu jātijaranti brūmi.

Ye kecime samaṇabrāhmaṇāseti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Samaṇāti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. Brāhmaṇāti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. Nandāti bhagavāti. Nandāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – nandāti bhagavā.

Diṭṭhassutenāpi vadanti suddhinti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sutenapi suddhiṃ…pe… diṭṭhassutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

Sīlabbatenāpi vadanti suddhinti sīlenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti ; vatenapi suddhiṃ…pe… voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

Anekarūpena vadanti suddhinti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

Kiñcāpi te tattha yatā carantīti. Kiñcāpīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – kiñcāpīti. Teti diṭṭhigatikā. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Yatāti yattā paṭiyattā guttā gopitā rakkhitā saṃvutā. Carantīti caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – kiñcāpi te tattha yatā caranti.

Nātariṃsu jātijaranti brūmīti jātijarāmaraṇaṃ na tariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā, antojātijarāmaraṇe parivattenti, antosaṃsārapathe parivattenti, jātiyā anugatā, jarāya anusaṭā, byādhinā abhibhūtā, maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nātariṃsu jātijaranti brūmi. Tenāha bhagavā –

‘‘Ye kecime samaṇabrāhmaṇāse, [nandāti bhagavā]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Kiñcāpi te tattha yatā caranti, nātariṃsu jātijaranti brūmī’’ti.



以下是完整的简体中文直译：
"世尊，那些人在此精勤而行，
他们是否度过了生与老，尊者；
我问您世尊，请为我说此。"
49\
凡是这些沙门婆罗门，[世尊对难陀说]
他们说以所见所闻而有清净；
他们说以戒禁而有清净，他们说以种种方式而有清净；
即使他们在此精勤而行，我说他们未度过生老。
"凡是这些沙门婆罗门"："凡是"意为一切、全部、完全、无余、无遗的总括语。"沙门"意为在此外道中出家、成为游行者的任何人。"婆罗门"意为称'尊者'的任何人。"世尊对难陀说"：世尊以名字称呼那婆罗门。"世尊"是尊敬的称呼...是真实的施设，即所谓"世尊"。
"他们说以所见所闻而有清净"意为：他们说、谈、述、解释、表达以所见而有清净、遍清净、极清净、解脱、解放、完全解脱；以所闻而有...；以所见所闻而有清净、遍清净、极清净、解脱、解放、完全解脱。
"他们说以戒禁而有清净"意为：他们说、谈、述、解释、表达以戒而有清净、遍清净、极清净、解脱、解放、完全解脱；以禁而有...；以戒禁而有清净、遍清净、极清净、解脱、解放、完全解脱。
"他们说以种种方式而有清净"意为：他们说、谈、述、解释、表达以种种仪式吉祥而有清净、遍清净、极清净、解脱、解放、完全解脱。
"即使他们在此精勤而行"："即使"是句子连接、和合、圆满、字母配合、语言优美、次第安排。"他们"指持有见解者。"在此"意为在自己的见、自己的忍、自己的爱好、自己的主张中。"精勤"意为已约束、已善约束、已守护、已防护、已保护、已防范。"而行"意为行、住、动、转、护、持、活。
"我说他们未度过生老"意为：他们未超越、未越过、未度过、未超出、未超越生老死，未脱离、未出离、未超越、未超出、未超越生老死，在生老死中轮转，在轮回道中轮转，被生所随，被老所随，被病所压，被死所击，无救护、无庇护、无皈依、成为无皈依，我如是说、告知、演说、施设、建立、开显、分别、显明、宣说。所以世尊说：
"凡是这些沙门婆罗门，[世尊对难陀说]
他们说以所见所闻而有清净；
他们说以戒禁而有清净，他们说以种种方式而有清净；
即使他们在此精勤而行，我说他们未度过生老。

50.

Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

Tece munī brūsi anoghatiṇṇe, atha ko carahi devamanussaloke;

Atāri jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi metaṃ.

Ye kecime samaṇabrāhmaṇāseti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Samaṇāti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. Brāhmaṇāti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. Iccāyasmānandoti. Iccāti padasandhi…pe… iccāyasmā nando.

Diṭṭhassutenāpi vadanti suddhinti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sutenāpi suddhiṃ…pe… diṭṭhassutenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

Sīlabbatenāpi vadanti suddhinti sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; vatenāpi suddhiṃ…pe… voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

Anekarūpena vadanti suddhinti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

Te ce munī brūsi anoghatiṇṇeti. Te ceti diṭṭhigatike. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni . Brūsi anoghatiṇṇeti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ atiṇṇe anatikkante asamatikkante avītivatte antojātijarāmaraṇe parivattente antosaṃsārapathe parivattente jātiyā anugate jarāya anusaṭe byādhinā abhibhūte maraṇena abbhāhate atāṇe aleṇe asaraṇe asaraṇībhūte. Brūsīti brūsi ācikkhasi desesi paññapesi paṭṭhapesi vivarasi vibhajasi uttānīkarosi pakāsesīti – te ce munī brūsi anoghatiṇṇe.

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisāti atha ko eso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

‘‘Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

Te ce munī brūsi anoghatiṇṇe, atha ko carahi devamanussaloke;

Atāri jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi meta’’nti.



以下是完整的简体中文直译：
50\
凡是这些沙门婆罗门，[如是具寿难陀说]
他们说以所见所闻而有清净；
他们说以戒禁而有清净，他们说以种种方式而有清净。
如果您说这些圣者未度过暴流，那么现在在天人世界中，
谁度过了生与老，尊者，我问您世尊，请为我说此。
"凡是这些沙门婆罗门"："凡是"意为一切、全部、完全、无余、无遗的总括语。"沙门"意为在此外道中出家、成为游行者的任何人。"婆罗门"意为称'尊者'的任何人。"如是具寿难陀说"："如是"是句子连接...如是具寿难陀。
"他们说以所见所闻而有清净"意为：他们说、谈、述、解释、表达以所见而有清净、遍清净、极清净、解脱、解放、完全解脱；以所闻而有...；以所见所闻而有清净、遍清净、极清净、解脱、解放、完全解脱。
"他们说以戒禁而有清净"意为：他们说、谈、述、解释、表达以戒而有清净、遍清净、极清净、解脱、解放、完全解脱；以禁而有...；以戒禁而有清净、遍清净、极清净、解脱、解放、完全解脱。
"他们说以种种方式而有清净"意为：他们说、谈、述、解释、表达以种种仪式吉祥而有清净、遍清净、极清净、解脱、解放、完全解脱。
"如果您说这些圣者未度过暴流"："这些"指持有见解者。"圣者"意为智慧称为圣默..."超越执着网的人是圣者"。"说未度过暴流"意为未超越、未度过、未超出欲暴流、有暴流、见暴流、无明暴流，在生老死中轮转，在轮回道中轮转，被生所随，被老所随，被病所压，被死所击，无救护、无庇护、无皈依、成为无皈依。"说"意为说、告知、演说、施设、建立、开显、分别、显明、宣说。
"那么现在在天人世界中，谁度过了生与老，尊者"意为：那么在此含天、魔、梵的世界中，在含沙门婆罗门的众生中，在含天人的人群中，谁超越、越过、度过、超出、超越了生老死。"尊者"是亲爱语、尊重语、恭敬顺从的称呼。
"我问您世尊，请为我说此"："我问您"意为我问您、请求您、恳求您、使您净信。"世尊"是尊敬的称呼...是真实的施设，即所谓"世尊"。"请为我说此"意为请说、告知、演说、施设、建立、开显、分别、显明、宣说。所以那婆罗门说：
"凡是这些沙门婆罗门，[如是具寿难陀说]
他们说以所见所闻而有清净；
他们说以戒禁而有清净，他们说以种种方式而有清净。
如果您说这些圣者未度过暴流，那么现在在天人世界中，
谁度过了生与老，尊者，我问您世尊，请为我说此。"

51.

Nāhaṃ sabbe samaṇabrāhmaṇāse, [nandāti bhagavā]

Jātijarāya nivutāti brūmi;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse[anāsavā ye (syā. ka.)];

Te ve narā oghatiṇṇāti brūmi.

Nāhaṃsabbe samaṇabrāhmaṇāse, nandāti bhagavā jātijarāya nivutāti brūmīti nāhaṃ, nanda, sabbe samaṇabrāhmaṇā jātijarāya āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti vadāmi. Atthi te samaṇabrāhmaṇā yesaṃ jāti ca jarāmaraṇañca pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nāhaṃ sabbe samaṇabrāhmaṇāse nandāti bhagavā jātijarāya nivutāti brūmi.

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbanti ye sabbā diṭṭhasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Ye sabbā sutasuddhiyo pahāya…pe… ye sabbā mutasuddhiyo pahāya, ye sabbā diṭṭhasutamutasuddhiyo pahāya ye sabbā sīlasuddhiyo pahāya, ye sabbā vatasuddhiyo pahāya, ye sabbā sīlabbatasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – ye sīdha diṭṭhaṃva sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbanti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – anekarūpampi pahāya sabbaṃ.

Taṇhaṃpariññāya anāsavā se, te ve narā oghatiṇṇāti brūmīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Taṇhaṃ pariññāyāti taṇhaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Taṇhaṃ jānāti [pajānāti (syā.) parijānāti (ka.) mahāni. 13] ‘‘ayaṃ rūpataṇhā, ayaṃ saddataṇhā, ayaṃ gandhataṇhā, ayaṃ rasataṇhā, ayaṃ phoṭṭhabbataṇhā, ayaṃ dhammataṇhā’’ti jānāti passati – ayaṃ ñātapariññā.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṇhaṃ tīreti aniccato dukkhato rogato gaṇḍato…pe… nissaraṇato tīreti – ayaṃ tīraṇapariññā.

Katamā pahānapariññā? Evaṃ tīrayitvā taṇhaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Vuttañhetaṃ bhagavatā – ‘‘yo, bhikkhave, taṇhāya chandarāgo taṃ pajahatha. Evaṃ sā taṇhā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’. Ayaṃ pahānapariññā. Taṇhaṃ pariññāyāti taṇhaṃ imāhi tīhi pariññāhi parijānitvā. Anāsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Yesaṃ ime āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, te vuccanti anāsavā arahanto khīṇāsavā – taṇhaṃ pariññāya anāsavā.


以下是完整的简体中文直译：
51\
我不说所有沙门婆罗门，[世尊对难陀说]
都被生老所覆盖；
凡是在此舍弃所见、所闻、所觉，和一切戒禁，
舍弃一切种种形式，遍知爱而无漏者；
我说这些人确实度过了暴流。
"我不说所有沙门婆罗门，世尊对难陀说，都被生老所覆盖"意为：难陀，我不说所有沙门婆罗门都被生老所围、所覆、所遮、所盖、所隐、所障。有些沙门婆罗门的生与老死已断、根除、如断多罗树般、令不存在、未来不再生起，我如是说、告知、演说、施设、建立、开显、分别、显明、宣说。
"凡是在此舍弃所见、所闻、所觉，和一切戒禁"意为：舍弃、断、断除、除去、灭除、令不存在一切见清净。舍弃一切闻清净...舍弃一切觉清净，舍弃一切见闻觉清净，舍弃一切戒清净，舍弃一切禁清净，舍弃、断、断除、除去、灭除、令不存在一切戒禁清净。
"舍弃一切种种形式"意为：舍弃、断、断除、除去、灭除、令不存在以种种仪式吉祥而有的清净、遍清净、极清净、解脱、解放、完全解脱。
"遍知爱而无漏者，我说这些人确实度过了暴流"：爱即色爱、声爱、香爱、味爱、触爱、法爱。"遍知爱"意为以三遍知而遍知爱 - 知遍知、度遍知、断遍知。什么是知遍知？了知"这是色爱，这是声爱，这是香爱，这是味爱，这是触爱，这是法爱"，知道、看见 - 这是知遍知。
什么是度遍知？如是知之后，以无常、苦、病、疮...出离而度量爱 - 这是度遍知。
什么是断遍知？如是度量之后，断除、除去、灭除、令不存在爱。如世尊所说："诸比丘，对爱的欲贪，你们要断除它。如是那爱将被断、根除、如断多罗树般、令不存在、未来不再生起。" - 这是断遍知。"遍知爱"意为以这三遍知而遍知爱。"无漏"：有四漏 - 欲漏、有漏、见漏、无明漏。那些已断、根除、如断多罗树般、令不存在、未来不再生起这些漏的人，称为无漏、阿罗汉、漏尽者 - 遍知爱而无漏。


Te ve narā oghatiṇṇāti brūmīti ye taṇhaṃ pariññāya anāsavā, te kāmoghaṃ tiṇṇā bhavoghaṃ tiṇṇā diṭṭhoghaṃ tiṇṇā avijjoghaṃ tiṇṇā sabbasaṃsārapathaṃ tiṇṇā uttiṇṇā nittiṇṇā atikkantā samatikkantā vītivattāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – taṇhaṃ pariññāya anāsavāse te ve narā oghatiṇṇāti brūmi. Tenāha bhagavā –

‘‘Nāhaṃ sabbe samaṇabrāhmaṇāse, [nandāti bhagavā]

Jātijarāya nivutāti brūmi;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Te ve narā oghatiṇṇāti brūmī’’ti.



以下是完整的简体中文直译：
"我说他们确实度过了暴流"意为：那些遍知爱而无漏者，他们已度过欲暴流、已度过有暴流、已度过见暴流、已度过无明暴流、已度过一切轮回道、已超越、已完全超越、已越过、已完全越过、已超出，我如是说、告知、演说、施设、建立、开显、分别、显明、宣说 - 遍知爱而无漏者，我说这些人确实度过了暴流。所以世尊说：
"我不说所有沙门婆罗门，[世尊对难陀说]
都被生老所覆盖；
凡是在此舍弃所见、所闻、所觉，和一切戒禁，
舍弃一切种种形式，遍知爱而无漏者；
我说这些人确实度过了暴流。"

52.

Etābhinandāmivaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Ahampi te oghatiṇṇāti brūmi.

Etābhinandāmivaco mahesinoti. Etanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesinoti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – etābhinandāmi vaco mahesino.

Sukittitaṃgotamanūpadhīkanti. Sukittitanti sukittitaṃ suācikkhitaṃ [svācikkhitaṃ (ka.)] sudesitaṃ supaññapitaṃ supaṭṭhapitaṃ suvivaṭaṃ suvibhattaṃ suuttānīkataṃ supakāsitaṃ. Gotamanūpadhīkanti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhippahānaṃ upadhivūpasamaṃ upadhinissaggaṃ upadhipaṭippassaddhaṃ amataṃ nibbānanti – sukittitaṃ gotamanūpadhīkaṃ.

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbanti ye sabbā diṭṭhasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Ye sabbā sutasuddhiyo…pe… ye sabbā mutasuddhiyo… ye sabbā diṭṭhasutamutasuddhiyo… ye sabbā sīlasuddhiyo… ye sabbā vatasuddhiyo… ye sabbā sīlabbatasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbanti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – anekarūpampi pahāya sabbaṃ.

Taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti brūmīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Taṇhaṃ pariññāyāti taṇhaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya [tiraṇapariññāya (syā.)], pahānapariññāya. Katamā ñātapariññā ? Taṇhaṃ jānāti – ayaṃ rūpataṇhā, ayaṃ saddataṇhā, ayaṃ gandhataṇhā, ayaṃ rasataṇhā, ayaṃ phoṭṭhabbataṇhā, ayaṃ dhammataṇhāti jānāti passati – ayaṃ ñātapariññā.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṇhaṃ tīreti [tireti (syā.)] aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto addhuvato atāṇato aleṇato asaraṇato asaraṇībhūtato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātidhammato jarādhammato byādhidhammato maraṇadhammato sokaparidevadukkhadomanassupāyāsadhammato saṃkilesadhammato samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.

Katamā pahānapariññā? Evaṃ tīrayitvā taṇhaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti – ayaṃ pahānapariññā.


以下是完整的简体中文直译：
52\
我欢喜大仙这些言语，善说的瞿昙无依法；
凡是在此舍弃所见、所闻、所觉，和一切戒禁，
舍弃一切种种形式，遍知爱而无漏者；
我也说他们度过了暴流。
"我欢喜大仙这些言语"："这些"意为你的言语、话语、教说、教导、教诲，我喜、欢喜、欣喜、随喜、希望、接受、期望、羡慕、渴望。"大仙"：为什么世尊是大仙？寻求、探求、遍求大戒蕴故是大仙...人中牛王故是大仙。
"善说的瞿昙无依法"："善说"意为善说、善告知、善演说、善施设、善建立、善开显、善分别、善显明、善宣说。"瞿昙无依"：依说的是烦恼、蕴、行。断依、止息依、舍依、平息依是不死、涅槃。
"凡是在此舍弃所见、所闻、所觉，和一切戒禁"意为：舍弃、断、断除、除去、灭除、令不存在一切见清净。舍弃一切闻清净...舍弃一切觉清净...舍弃一切见闻觉清净...舍弃一切戒清净...舍弃一切禁清净...舍弃、断、断除、除去、灭除、令不存在一切戒禁清净。
"舍弃一切种种形式"意为：舍弃、断、断除、除去、灭除、令不存在以种种仪式吉祥而有的清净、遍清净、极清净、解脱、解放、完全解脱。
"遍知爱而无漏者，我也说他们度过了暴流"：爱即色爱、声爱、香爱、味爱、触爱、法爱。"遍知爱"意为以三遍知而遍知爱 - 知遍知、度遍知、断遍知。什么是知遍知？了知"这是色爱，这是声爱，这是香爱，这是味爱，这是触爱，这是法爱"，知道、看见 - 这是知遍知。
什么是度遍知？如是知之后，以无常、苦、病、疮、箭、灾、疾、他、破坏、祸、难、怖、障、动、坏、不坚、无救护、无庇护、无皈依、成为无皈依、空虚、无实、空、无我、过患、变易法、无实、苦根、杀者、坏灭、有漏、有为、魔食、生法、老法、病法、死法、愁悲苦忧恼法、染污法、集、灭、味、过患、出离而度量爱 - 这是度遍知。
什么是断遍知？如是度量之后，断除、除去、灭除、令不存在爱 - 这是断遍知。


Taṇhaṃ pariññāyāti taṇhaṃ imāhi tīhi pariññāhi parijānitvā. Anāsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Yesaṃ ime āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, te vuccanti anāsavā arahanto khīṇāsavā. Taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti. Brūmīti ye taṇhaṃ pariññāya anāsavā, ahampi te kāmoghaṃ tiṇṇā bhavoghaṃ tiṇṇā diṭṭhoghaṃ tiṇṇā avijjoghaṃ tiṇṇā sabbasaṃsārapathaṃ tiṇṇā uttiṇṇā nittiṇṇā atikkantā samatikkantā vītivattāti brūmi vadāmiti – taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti brūmi. Tenāha so brāhmaṇo –

‘‘Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Ahampi te oghatiṇṇāti brūmī’’ti.

Nandamāṇavapucchāniddeso sattamo.

8. Hemakamāṇavapucchāniddeso

53.

Yeme pubbe viyākaṃsu, [iccāyasmā hemako]

Huraṃ gotamasāsanā;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhiramiṃ.

Ye me pubbe viyākaṃsūti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ byākaṃsu ācikkhiṃsu desayiṃsu paññapiṃsu paṭṭhapiṃsu vivariṃsu vibhajiṃsu uttānīakaṃsu pakāsesunti – ye me pubbe viyākaṃsu. Iccāyasmā hemakoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ…pe…. Hemakoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā hemako.

Huraṃ gotamasāsanāti huraṃ gotamasāsanā paraṃ gotamasāsanā pure gotamasāsanā paṭhamataraṃ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā [tathāgatasāsanā devasāsanā (ka.)] arahantasāsanāti – huraṃ gotamasāsanā.

Iccāsi iti bhavissatīti evaṃ kira āsi, evaṃ kira bhavissatīti – iccāsi iti bhavissati.

Sabbaṃ taṃ itihītihanti sabbaṃ taṃ itihītihaṃ itikirāya paraṃparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṃ sayamabhiññātaṃ na attapaccakkhadhammaṃ kathayiṃsūti – sabbaṃ taṃ itihītihaṃ.

Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ takkavaḍḍhanaṃ vitakkavaḍḍhanaṃ saṅkappavaḍḍhanaṃ kāmavitakkavaḍḍhanaṃ byāpādavitakkavaḍḍhanaṃ vihiṃsāvitakkavaḍḍhanaṃ ñātivitakkavaḍḍhanaṃ janapadavitakkavaḍḍhanaṃ amarāvitakkavaḍḍhanaṃ parānudayatāpaṭisaṃyuttavitakkavaḍḍhanaṃ lābhasakkārasilokapaṭisaṃyuttavitakkavaḍḍhanaṃ anavaññattipaṭisaṃyuttavitakkavaḍḍhananti – sabbaṃ taṃ takkavaḍḍhanaṃ.

Nāhaṃtattha abhiraminti nāhaṃ tattha abhiramiṃ na vindiṃ nādhigacchiṃ na paṭilabhinti – nāhaṃ tattha abhiramiṃ. Tenāha so brāhmaṇo –

‘‘Ye me pubbe viyākaṃsu, [iccāyasmā hemako]

Huraṃ gotamasāsanā;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhirami’’nti.



以下是完整的简体中文直译：
"遍知爱"意为以这三遍知而遍知爱。"无漏"：有四漏 - 欲漏、有漏、见漏、无明漏。那些已断、根除、如断多罗树般、令不存在、未来不再生起这些漏的人，称为无漏、阿罗汉、漏尽者。"遍知爱而无漏者，我也说他们度过了暴流"意为：那些遍知爱而无漏者，我也说他们已度过欲暴流、已度过有暴流、已度过见暴流、已度过无明暴流、已度过一切轮回道、已超越、已完全超越、已越过、已完全越过、已超出。所以那婆罗门说：
"我欢喜大仙这些言语，善说的瞿昙无依法；
凡是在此舍弃所见、所闻、所觉，和一切戒禁，
舍弃一切种种形式，遍知爱而无漏者；
我也说他们度过了暴流。"
对难陀学童问记别的第七章。
对醯摩迦学童问记别
53\
"那些人从前为我解说，[如是具寿醯摩迦说]
在瞿昙教法之前；
'如是曾有如是将有'，一切那都是传闻；
一切那都是增长寻思，我于其中不欢喜。"
"那些人从前为我解说"意为：婆跋黎婆罗门和其他那些他的老师们，他们解说、告知、演说、施设、建立、开显、分别、显明、宣说自己的见、自己的忍、自己的爱好、自己的主张、自己的意向、自己的意图。"如是具寿醯摩迦说"："如是"是句子连接...。"具寿"是亲爱语...。"醯摩迦"是那婆罗门的名字...称呼。
"在瞿昙教法之前"意为：在瞿昙教法之前、之外、之先、更早于瞿昙教法、佛教法、胜者教法、如来教法、阿罗汉教法。
"如是曾有如是将有"意为：据说如是曾有，据说如是将有。
"一切那都是传闻"意为：一切那都是传闻、传说、相传、经典传承、推理、类推、思惟考察、见解忍许，不是自己证知、不是自己亲证之法而说。
"一切那都是增长寻思"意为：一切那都是增长寻思、增长思惟、增长想、增长欲寻思、增长恚寻思、增长害寻思、增长亲属寻思、增长国土寻思、增长不死寻思、增长与怜悯他人相应的寻思、增长与利养恭敬称誉相应的寻思、增长与不轻视相应的寻思。
"我于其中不欢喜"意为：我于其中不欢喜、不得、不获、不得到。所以那婆罗门说：
"那些人从前为我解说，[如是具寿醯摩迦说]
在瞿昙教法之前；
'如是曾有如是将有'，一切那都是传闻；
一切那都是增长寻思，我于其中不欢喜。"

54.

Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

Yaṃviditvā sato caraṃ, tare loke visattikaṃ.

Tvañca me dhammamakkhāhīti. Tvanti bhagavantaṃ bhaṇati. Dhammamakkhāhīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ akkhāhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tvañca me dhammamakkhāhi.

Taṇhānigghātanaṃ munīti. Taṇhāti – rūpataṇhā…pe… dhammataṇhā. Taṇhānigghātanaṃ taṇhāpahānaṃ taṇhāvūpasamaṃ taṇhāpaṭinissaggaṃ taṇhāpaṭippassaddhiṃ amataṃ nibbānaṃ. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – taṇhānigghātanaṃ muni.

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

Tareloke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Tare loke visattikanti loke vesā visattikā loke vetaṃ visattikaṃ sato tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

‘‘Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.



以下是完整的简体中文直译：
54\
而您请为我说法，灭除渴爱的牟尼；
了知此而念住而行，能度世间的执著。
"而您请为我说法"："您"是对世尊的称呼。"说法"：法即初善、中善、后善，有义有文，完全圆满清净的梵行，四念处、四正勤、四神足、五根、五力、七觉支、八支圣道，以及涅槃和趣向涅槃之道，请说、告知、演说、施设、建立、开显、分别、显明、宣说。
"灭除渴爱的牟尼"：渴爱即色爱...法爱。灭除渴爱、断除渴爱、止息渴爱、舍离渴爱、平息渴爱，是不死、涅槃。"牟尼"：圣默说为智慧...超越执着网者是牟尼。
"了知此而念住而行"意为：了知、权衡、度量、辨明、明了。了知、权衡、度量、辨明、明了"一切行无常"；了知、权衡、度量、辨明、明了"一切行是苦"...；"一切法无我"...；"凡是集法者一切都是灭法"。"念住"由四个原因而念住 - 修习身随观念处而念住...称为念住。"而行"意为行、住、动、转、护、持、活。
"能度世间的执著"："执著"说的是渴爱。即贪、染贪...贪欲、贪、不善根。"执著"：以何义为执著...散布、扩展为执著。"世间"即恶趣世间、人世间、天世间、蕴世间、界世间、处世间。"能度世间的执著"意为：我以念住能度过、超越、跨越、完全超越、超出世间中的这执著、世间中的这执著。所以那婆罗门说：
"而您请为我说法，灭除渴爱的牟尼；
了知此而念住而行，能度世间的执

55.

Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

Chandarāgavinodanaṃ, nibbānapadamaccutaṃ.

Idha diṭṭhasutamutaviññātesūti. Diṭṭhanti cakkhunā diṭṭhaṃ; sutanti sotena sutaṃ; mutanti ghānena ghāyitaṃ jivhāya sāyitaṃ kāyena phuṭṭhaṃ; viññātanti manasā viññātanti – idha diṭṭhasutamutaviññātesu.

Piyarūpesuhemakāti kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu [cakkhuṃ (syā. ka.)] loke piyarūpaṃ sātarūpaṃ, sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ; rūpā loke piyarūpaṃ sātarūpaṃ, saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ; cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, sotaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ; cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ… sotasamphassajā vedanā… ghānasamphassajā vedanā… jivhāsamphassajā vedanā… kāyasamphassajā vedanā… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ; rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ; rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke … phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ; rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ; rūpavicāro loke piyarūpaṃ sātarūpaṃ, saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpanti – piyarūpesu hemaka.

Chandarāgavinodananti. Chandarāgoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Chandarāgavinodananti chandarāgappahānaṃ chandarāgavūpasamaṃ chandarāgapaṭinissaggaṃ chandarāgapaṭippassaddhaṃ amataṃ nibbānanti – chandarāgavinodanaṃ.

Nibbānapadamaccutanti nibbānapadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ. Accutanti niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – nibbānapadamaccutaṃ. Tenāha bhagavā –

‘‘Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

Chandarāgavinodanaṃ, nibbānapadamaccuta’’nti.



以下是完整的简体中文直译：
55\
对于此处所见、所闻、所觉、所知，对于可爱之物，醯摩迦；
除去欲贪，是不死的涅槃境地。
"对于此处所见、所闻、所觉、所知"："所见"即眼所见；"所闻"即耳所闻；"所觉"即鼻所嗅、舌所尝、身所触；"所知"即意所知。
"对于可爱之物，醯摩迦"：什么是世间可爱、可悦之物？眼在世间是可爱、可悦之物，耳在世间...鼻在世间...舌在世间...身在世间...意在世间是可爱、可悦之物；色在世间是可爱、可悦之物，声在世间...香在世间...味在世间...触在世间...法在世间是可爱、可悦之物；眼识在世间是可爱、可悦之物，耳识在世间是可爱、可悦之物，鼻识在世间...舌识在世间...身识在世间...意识在世间是可爱、可悦之物，眼触在世间...耳触在世间...鼻触在世间...舌触在世间...身触在世间...意触在世间是可爱、可悦之物；眼触生受在世间是可爱、可悦之物...耳触生受...鼻触生受...舌触生受...身触生受...意触生受在世间是可爱、可悦之物；色想在世间...声想在世间...香想在世间...味想在世间...触想在世间...法想在世间是可爱、可悦之物，色思在世间...声思在世间...香思在世间...味思在世间...触思在世间...法思在世间是可爱、可悦之物；色爱在世间...声爱在世间...香爱在世间...味爱在世间...触爱在世间...法爱在世间是可爱、可悦之物；色寻在世间...声寻在世间...香寻在世间...味寻在世间...触寻在世间...法寻在世间是可爱、可悦之物；色伺在世间是可爱、可悦之物，声伺在世间...香伺在世间...味伺在世间...触伺在世间...法伺在世间是可爱、可悦之物。
"除去欲贪"：欲贪即对欲的欲欲、欲贪、欲喜、欲爱、欲恋、欲热恼、欲昏迷、欲执取、欲暴流、欲轭、欲取、欲欲盖。"除去欲贪"即断除欲贪、止息欲贪、舍离欲贪、平息欲贪，是不死、涅槃。
"不死的涅槃境地"：涅槃境地即救护境地、庇护境地、皈依境地、无畏境地。"不死"即常、坚定、永恒、不变易法。所以世尊说：
"对于此处所见、所闻、所觉、所知，对于可爱之物，醯摩迦；
除去欲贪，是不死的涅槃境地。";


56.

Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Upasantā ca te sadā, tiṇṇā loke visattikaṃ.

Etadaññāya ye satāti. Etanti amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Aññāyāti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Yeti arahanto khīṇāsavā. Satāti catūhi kāraṇehi satā – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvitattā satā…pe… te vuccanti satāti – etadaññāya ye satā.

Diṭṭhadhammābhinibbutāti. Diṭṭhadhammāti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ‘‘Sabbe saṅkhārā aniccā’’ti diṭṭhadhammā…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Abhinibbutāti rāgassa nibbāpitattā nibbutā, dosassa nibbāpitattā nibbutā, mohassa nibbāpitattā nibbutā, kodhassa…pe… upanāhassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippasaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti – diṭṭhadhammābhinibbutā.

Upasantā ca te sadāti. Upasantāti rāgassa upasamitattā nibbāpitattā upasantā…pe… dosassa… mohassa… kodhassa… upanāhassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippasaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti upasantā. Teti arahanto khīṇāsavā. Sadāti sadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandheti – upasantā ca te sadā.

Tiṇṇā loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tiṇṇā loke visattikanti loke vesā visattikā loke vetaṃ visattikaṃ tiṇṇā uttiṇṇā nitthiṇṇā atikkantā samatikkantā vītivattāti – tiṇṇā loke visattikaṃ. Tenāha bhagavā –

‘‘Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Upasantā ca te sadā, tiṇṇā loke visattika’’nti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Hemakamāṇavapucchāniddeso aṭṭhamo.

9. Todeyyamāṇavapucchāniddeso



以下是完整的简体中文直译：
56\
了知此而念住者，见法而寂灭；
他们永远寂静，度过世间的执著。
"了知此而念住者"："此"即不死、涅槃。即一切行的止息、一切依的舍离、爱尽、离贪、灭、涅槃。"了知"即了知、知道、权衡、度量、辨明、明了。了知、知道、权衡、度量、辨明、明了"一切行无常"。了知、知道、权衡、度量、辨明、明了"一切行是苦"..."一切法无我"..."凡是集法者一切都是灭法"。"者"即阿罗汉、漏尽者。"念住"由四个原因而念住 - 由于修习身随观念处而念住...称为念住。
"见法而寂灭"："见法"即见法、知法、权衡法、度量法、明了法、辨明法。"一切行无常"是见法..."凡是集法者一切都是灭法"是见法、知法、权衡法、度量法、明了法、辨明法。"寂灭"即因贪已熄故寂灭，因嗔已熄故寂灭，因痴已熄故寂灭，因忿...恨...一切不善行止息、平息、息灭、烧尽、寂灭、离去、平静故寂静、安静、寂止、寂灭、平静。
"他们永远寂静"："寂静"即因贪平息、熄灭故寂静...因嗔...因痴...因忿...恨...一切不善行止息、平息、息灭、烧尽、寂灭、离去、平静故寂静、安静、寂止、寂灭、平静而寂静。"他们"即阿罗汉、漏尽者。"永远"即永远、一切时、恒时、常时、相续、恒常、不断、相继、如水波相续、不间断、相续、相联、触及、食前、食后、初夜、中夜、后夜、黑分、白分、雨季、冬季、夏季、前分生命、中分生命、后分生命。
"度过世间的执著"："执著"说的是渴爱。即贪、染贪...贪欲、贪、不善根。"执著"：以何义为执著...散布、扩展为执著。"世间"即恶趣世间...处世间。"度过世间的执著"意为：在世间的这执著、在世间的这执著，已度过、超越、完全超越、越过、完

57.

Yasmiṃkāmā na vasanti, [iccāyasmā todeyyo]

Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa kīdiso.

Yasmiṃ kāmā na vasantīti yasmiṃ kāmā na vasanti na saṃvasanti na āvasanti na parivasantīti – yasmiṃ kāmā na vasanti. Iccāyasmā todeyyoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ…pe…. Todeyyoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā todeyyo.

Taṇhā yassa na vijjatīti taṇhā yassa natthi na sati na saṃvijjati nupalabbhati ñāṇagginā daḍḍhāti – taṇhā yassa na vijjati.

Kathaṃkathā ca yo tiṇṇoti kathaṃkathā ca yo tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivattoti – kathaṃkathā ca yo tiṇṇo.

Vimokkho tassa kīdisoti vimokkho tassa kīdiso kiṃsaṇṭhito kiṃpakāro kiṃpaṭibhāgo icchitabboti vimokkhaṃ pucchatīti – vimokkho tassa kīdiso. Tenāha so brāhmaṇo –

‘‘Yasmiṃ kāmā na vasanti, [iccāyasmā todeyyo]

Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa kīdiso’’ti.

58.

Yasmiṃkāmā na vasanti, [todeyyāti bhagavā]

Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa nāparo.

Yasmiṃ kāmā na vasantīti. Yasminti yasmiṃ puggale arahante khīṇāsave. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Yasmiṃ kāmā na vasantīti yasmiṃ kāmā na vasanti na saṃvasanti na āvasanti na parivasantīti – yasmiṃ kāmā na vasanti.

Todeyyāti bhagavāti. Todeyyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – todeyyāti bhagavā.

Taṇhā yassa na vijjatīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Yassāti arahato khīṇāsavassa. Taṇhā yassa na vijjatīti taṇhā yassa natthi na sati na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – taṇhā yassa na vijjati.

Kathaṃkathā ca yo tiṇṇoti kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho. Yoti yo so arahaṃ khīṇāsavo. Kathaṃkathā ca yo tiṇṇoti kathaṃkathā ca yo tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivattoti – kathaṃkathā ca yo tiṇṇo.

Vimokkho tassa nāparoti natthi tassa aparo vimokkho. Yena vimokkhena vimucceyya vimutto so. Kataṃ tassa vimokkhena karaṇīyanti – vimokkho tassa nāparo. Tenāha bhagavā –

‘‘Yasmiṃ kāmā na vasanti, [todeyyāti bhagavā]

Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa nāparo’’ti.



以下是完整的简体中文直译：
57\
于其中诸欲不住，[如是具寿托提耶说]
于其爱不存在；
已度过疑惑者，其解脱如何？
"于其中诸欲不住"意为：于其中诸欲不住、不共住、不居住、不遍住。"如是具寿托提耶说"："如是"是句子连接...。"具寿"是亲爱语...。"托提耶"是那婆罗门的名字...称呼。
"于其爱不存在"意为：于其爱不存在、不有、不生起、不可得，被智火烧尽。
"已度过疑惑者"意为：已度过、超越、完全超越、越过、完全越过、超出疑惑者。
"其解脱如何"意为：问其解脱如何、何状、何种、何相、应求何等。所以那婆罗门说：
"于其中诸欲不住，[如是具寿托提耶说]
于其爱不存在；
已度过疑惑者，其解脱如何？"
58\
"于其中诸欲不住，[托提耶，世尊说]
于其爱不存在；
已度过疑惑者，其解脱无上。"
"于其中诸欲不住"："于其"即于其补特伽罗、阿罗汉、漏尽者。"诸欲"：总摄有二欲 - 事欲和烦恼欲...这些称为事欲...这些称为烦恼欲。"于其中诸欲不住"意为：于其中诸欲不住、不共住、不居住、不遍住。
"托提耶，世尊说"："托提耶"：世尊以名称呼那婆罗门。"世尊"：这是尊敬的称呼...是真实的施设，即"世尊"。
"于其爱不存在"："爱"即色爱、声爱、香爱、味爱、触爱、法爱。"于其"：于阿罗汉、漏尽者。"爱不存在"意为：爱不存在、不有、不生起、不可得，已断、已断根、已止息、已平息、不能再生、被智火烧尽。
"已度过疑惑者"："疑惑"说的是疑。对苦的怀疑...心的战栗、意的迷惑。"者"：即阿罗汉、漏尽者。"已度过疑惑者"意为：已度过、超越、完全超越、越过、完全越过、超出疑惑。
"其解脱无上"意为：他没有其他解脱。以何解脱而解脱者，他已解脱。他已完成解脱所应作。所以世尊说：
"于其中诸欲不住，[托提耶，世尊说]
于其爱不存在；
已度过疑惑者，其解脱无上。"

59.

Nirāsasoso uda āsasāno, paññāṇavā so uda paññakappī;

Muniṃ ahaṃ sakka yathā vijaññaṃ, taṃ me viyācikkha samantacakkhu.

Nirāsaso so uda āsasānoti nittaṇho so, udāhu sataṇho rūpe āsīsati [āsiṃsati (syā.)], sadde…pe… 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 āsīsati sādiyati pattheti piheti abhijappatīti – nirāsaso so uda āsasāno.

Paññāṇavā so uda paññakappīti. Paññāṇavā soti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Uda paññakappīti udāhu aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhākappaṃ vā diṭṭhikappaṃ vā kappeti janeti sañjaneti nibbatteti abhinibbattetīti – paññāṇavā so uda paññakappī.

Muniṃ ahaṃ sakka yathā vijaññanti. Sakkāti sakko bhagavā. Sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhananti. Tehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko. Muniṃ ahaṃ sakka yathā vijaññanti sakka yathāhaṃ muniṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyanti – muniṃ ahaṃ sakka yathā vijaññaṃ.

Taṃme viyācikkha samantacakkhūti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Viyācikkhāti ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – taṃ me viyācikkha samantacakkhu. Tenāha so brāhmaṇo –

‘‘Nirāsaso so uda āsasāno, paññāṇavā so uda paññakappī;

Muniṃ ahaṃ sakka yathā vijaññaṃ, taṃ me viyācikkha samantacakkhū’’ti.



以下是完整的简体中文直译：
59\
他是无希求还是有希求，是具慧者还是慧分别者；
释迦，我如何能知牟尼，请遍眼者为我解说。
"他是无希求还是有希求"意为：他是无爱，还是有爱而希求色、声...香...味...触...家族...群众...住处...利养...名誉...称赞...乐...衣服...饮食...卧具...病人所需药品...欲界...色界...无色界...欲有...色有...无色有...想有...无想有...非想非非想有...一蕴有...四蕴有...五蕴有...过去...未来...现在...所见闻觉知之法，接受、期待、羡慕、渴望。
"是具慧者还是慧分别者"："具慧者"即贤智、有慧、有觉、明晰、有智。"还是慧分别者"即还是以八定智或五神通智或邪智而分别、产生、生起、出生、显现爱分别或见分别。
"释迦，我如何能知牟尼"："释迦"即世尊是释迦。因从释迦族出家而称释迦。或因富有、大富、有财而称释迦。他有这些财，即：信财、戒财、惭财、愧财、闻财、舍财、慧财、念处财、正勤财、神足财、根财、力财、觉支财、道财、果财、涅槃财。因具足这些种种财宝而富有、大富、有财，故称释迦。或因能、自在、适任、勇猛、英雄、无畏、无惧、无恐、不逃、已断怖畏、离身毛竖立，故称释迦。"释迦，我如何能知牟尼"意为：释迦，我如何能知、了知、识知、证知、通达牟尼。
"请遍眼者为我解说"："此"即我所问、所求、所请、所信。"解说"即请说、演说、施设、建立、开显、分别、显明、宣说。"遍眼者"：遍眼说的是一切智...如来因此称为遍眼者。所以那婆罗门说：
"他是无希求还是有希求，是具慧者还是慧分别者；
释迦，我如何能知牟尼，请遍眼者为我解说。"

60.

Nirāsaso so na ca āsasāno, paññāṇavā so na ca paññakappī;

Evampi todeyya muniṃ vijāna, akiñcanaṃ kāmabhave asattaṃ.

Nirāsasoso na ca āsasānoti nittaṇho so. Na so sataṇho rūpe nāsīsati. Sadde…pe… gandhe… diṭṭhasutamutaviññātabbe dhamme nāsīsati na icchati na sādiyati na pattheti na piheti nābhijappatīti – nirāsaso so na ca āsasāno.

Paññāṇavā so na ca paññakappīti. Paññāṇavāti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Na ca paññakappīti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhākappaṃ vā na kappeti diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – paññāṇavā so na ca paññakappī.

Evampi todeyya muniṃ vijānāti. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Evampi todeyya muniṃ vijānāti todeyya, evaṃ muniṃ jāna paṭijāna paṭivijāna paṭivijjhāti – evampi todeyya muniṃ vijāna.

Akiñcanaṃ kāmabhave asattanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Yassetāni [yassete (syā.)] kiñcanāni [kiñcanā (syā.)] pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akiñcano. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo…pe… ayaṃ paṭisandhiko punabbhavo.

Akiñcanaṃ kāmabhave asattanti akiñcanaṃ puggalaṃ kāme ca bhave ca asattaṃ alaggaṃ alaggitaṃ apalibuddhaṃ nikkhantaṃ nissaṭaṃ vippamuttaṃ visaññuttaṃ vimariyādikatena cetasā viharantanti – akiñcanaṃ kāmabhave asattaṃ. Tenāha bhagavā –

‘‘Nirāsaso so na ca āsasāno, paññāṇavā so na ca paññakappī;

Evampi todeyya muniṃ vijāna, akiñcanaṃ kāmabhave asattanti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Todeyyamāṇavapucchāniddeso navamo.

10. Kappamāṇavapucchāniddeso



以下是完整的简体中文直译：
60\
他是无希求也不希求，是具慧者也非慧分别者；
托提耶，如是了知牟尼，无所有、不执著欲有。
"他是无希求也不希求"意为：他是无爱。他不是有爱而希求色。声...香...所见闻觉知之法不希求、不欲、不接受、不期待、不羡慕、不渴望。
"是具慧者也非慧分别者"："具慧者"即贤智、有慧、有觉、明晰、有智。"也非慧分别者"即不以八定智或五神通智或邪智而分别、不产生、不生起、不出生、不显现爱分别或见分别。
"托提耶，如是了知牟尼"："牟尼"：圣默说为智慧...超越执着网者是牟尼。"托提耶，如是了知牟尼"意为：托提耶，如是知、了知、识知、通达牟尼。
"无所有、不执著欲有"："无所有"即贪所有、嗔所有、痴所有、慢所有、见所有、烦恼所有、恶行所有。对于这些所有已断、已断根、已止息、已平息、不能再生、被智火烧尽者，称为无所有。"欲"：总摄有二欲 - 事欲和烦恼欲...这些称为事欲...这些称为烦恼欲。"有"：有二有 - 业有和结生后有...这是结生后有。
"无所有、不执著欲有"意为：无所有的补特伽罗对欲和有不执著、不黏着、不缠缚、不障碍，已出离、已离系、已解脱、已离系，以无边心而住。所以世尊说：
"他是无希求也不希求，是具慧者也非慧分别者；
托提耶，如是了知牟尼，无所有、不执著欲有。"
随着偈颂的结束...大德世尊是我的导师，我是声闻。
对托提耶学童问记别的第九章。
10. 对迦叶学童问记别

61.

Majjhesarasmiṃ tiṭṭhataṃ, [iccāyasmā kappo]

Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūhi mārisa;

Tvañca me dīpamakkhāhi, yathāyidaṃ nāparaṃ siyā.

Majjhe sarasmiṃ tiṭṭhatanti saro vuccati saṃsāro āgamanaṃ gamanaṃ gamanāgamanaṃ kālaṃ gati bhavābhavo cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarā ca maraṇañca. Saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati; majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā.

Kathaṃ saṃsārassa purimā koṭi na paññāyati? Ettakā jātiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisatasahassāni vaṭṭaṃ vatti , tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā jātikoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti, hevaṃ natthi. Evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

Ettakāni vassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā vassakoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.


以下是完整的简体中文直译：
61\
"立于湖中央，[如是具寿迦叶说]
大怖畏暴流生起；
对于被老死所逼者，请说洲渚，尊者；
请您为我说明洲渚，令此不再有。"
"立于湖中央"：湖说的是轮回、来、去、来去、时、趣、有无、死、生、出生、破坏、生、老、死。轮回的前际不可知，后际不可知；众生就立于、住于、依附于、趣向于、执著于、信解于轮回的中间。
如何轮回的前际不可知？不是这样：轮转如是多生而后不转。如是轮回的前际不可知。不是这样：轮转如是多百生而后不转。如是轮回的前际不可知。不是这样：轮转如是多千生而后不转。如是轮回的前际不可知。不是这样：轮转如是多十万生而后不转。如是轮回的前际不可知。不是这样：轮转如是多俱胝生而后不转。如是轮回的前际不可知。不是这样：轮转如是多百俱胝生而后不转。如是轮回的前际不可知。不是这样：轮转如是多千俱胝生而后不转。如是轮回的前际不可知。不是这样：轮转如是多十万俱胝生而后不转。如是轮回的前际不可知。
不是这样：轮转如是多年而后不转。如是轮回的前际不可知。不是这样：轮转如是多百年而后不转。如是轮回的前际不可知。不是这样：轮转如是多千年而后不转。如是轮回的前际不可知。不是这样：轮转如是多十万年而后不转。如是轮回的前际不可知。不是这样：轮转如是多俱胝年而后不转。如是轮回的前际不可知。不是这样：轮转如是多百俱胝年而后不转。如是轮回的前际不可知。不是这样：轮转如是多千俱胝年而后不转。如是轮回的前际不可知。不是这样：轮转如是多十万俱胝年而后不转。如是轮回的前际不可知。


Ettakāni kappāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā kappakoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

Vuttañhetaṃ bhagavatā – ‘‘anamataggoyaṃ, bhikkhave, saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ kho, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā [kaṭasīvavaḍḍhitaṃ (syā.) passa saṃ. ni. 

以下是完整的简体中文直译：
不是这样：轮转如是多劫而后不转。如是轮回的前际不可知。不是这样：轮转如是多百劫而后不转。如是轮回的前际不可知。不是这样：轮转如是多千劫而后不转。如是轮回的前际不可知。不是这样：轮转如是多十万劫而后不转。如是轮回的前际不可知。不是这样：轮转如是多俱胝劫而后不转。如是轮回的前际不可知。不是这样：轮转如是多百俱胝劫而后不转。如是轮回的前际不可知。不是这样：轮转如是多千俱胝劫而后不转。如是轮回的前际不可知。不是这样：轮转如是多十万俱胝劫而后不转。如是轮回的前际不可知。
世尊说过这样的话："诸比丘，这轮回无始，被无明所障蔽、被渴爱所束缚的众生的奔走轮转的前际不可知。诸比丘，如是长久以来，经历了苦、经历了剧苦、经历了灾难，使得墓地增长。;

2.124]. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitu’’nti. Evampi saṃsārassa purimā koṭi na paññāyati.

Kathaṃ saṃsārassa pacchimā koṭi na paññāyati? Ettakā jātiyo vaṭṭaṃ vattissati, tato paraṃ na vattissatīti hevaṃ natthi, evampi saṃsārassa pacchimā koṭi na paññāyati. Ettakāni jātisatāni, ettakāni jātisahassāni, ettakāni jātisatasahassāni, ettakā jātikoṭiyo, ettakāni jātikoṭisatāni, ettakāni jātikoṭisahassāni, ettakāni jātikoṭisatasahassāni, ettakāni vassāni, ettakāni vassasatāni, ettakāni vassasahassāni, ettakāni vassasatasahassāni, ettakā vassakoṭiyo, ettakāni vassakoṭisatāni, ettakāni vassakoṭisahassāni, ettakāni vassakoṭisatasahassāni, ettakāni kappāni, ettakāni kappasatāni, ettakāni kappasahassāni, ettakāni kappasatasahassāni, ettakā kappakoṭiyo, ettakāni kappakoṭisatāni , ettakāni kappakoṭisahassāni, ettakāni kappakoṭisatasahassāni vaṭṭaṃ vattissati, tato paraṃ na vattissatīti hevaṃ natthi, evampi saṃsārassa pacchimā koṭi na paññāyati. Evampi saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati, majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – majjhe sarasmiṃ tiṭṭhataṃ. Iccāyasmā kappoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Kappoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā kappo.

Oghe jāte mahabbhayeti kāmoghe bhavoghe diṭṭhoghe avijjoghe jāte sañjāte nibbatte abhinibbatte pātubhūte. Mahabbhayeti jātibhaye jarābhaye byādhibhaye maraṇabhayeti – oghe jāte mahabbhaye.

Jarāmaccuparetānanti jarāya phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ. Maccunā phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ, jātiyā anugatānaṃ jarāya anusaṭānaṃ byādhinā abhibhūtānaṃ maraṇena abbhāhatānaṃ atāṇānaṃ aleṇānaṃ asaraṇānaṃ asaraṇībhūtānanti – jarāmaccuparetānaṃ.

Dīpaṃ pabrūhi mārisāti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ [gatiparāyanaṃ (syā.) evamuparipi] brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – dīpaṃ pabrūhi mārisa.

Tvañca me dīpamakkhāhīti. Tvanti bhagavantaṃ bhaṇati. Dīpamakkhāhīti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ akkhāhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tvañca me dīpamakkhāhi.


以下是完整的简体中文直译：
诸比丘，因此足以对一切行生厌，足以离贪，足以解脱。"如是轮回的前际不可知。
如何轮回的后际不可知？不是这样：将轮转如是多生而后不转。如是轮回的后际不可知。不是这样：将轮转如是多百生、如是多千生、如是多十万生、如是多俱胝生、如是多百俱胝生、如是多千俱胝生、如是多十万俱胝生、如是多年、如是多百年、如是多千年、如是多十万年、如是多俱胝年、如是多百俱胝年、如是多千俱胝年、如是多十万俱胝年、如是多劫、如是多百劫、如是多千劫、如是多十万劫、如是多俱胝劫、如是多百俱胝劫、如是多千俱胝劫、如是多十万俱胝劫而后不转。如是轮回的后际不可知。如是轮回的前际不可知，后际不可知，众生就立于、住于、依附于、趣向于、执著于、信解于轮回的中间。"立于湖中央"。"如是具寿迦叶说"："如是"是句子连接..."具寿"是亲爱语...。"迦叶"是那婆罗门的名字...称呼。
"大怖畏暴流生起"：欲暴流、有暴流、见暴流、无明暴流生起、产生、出生、显现。"大怖畏"即生怖畏、老怖畏、病怖畏、死怖畏。
"对于被老死所逼者"：被老触及、逼迫、集中、具足。被死触及、逼迫、集中、具足，被生追随、被老跟随、被病征服、被死打击、无保护、无庇护、无归依、成为无归依。
"请说洲渚，尊者"：请说、告知、演说、施设、建立、开显、分别、显明、宣说洲渚、保护、庇护、归依、趣处、依归。"尊者"是亲爱语、尊重语、具有恭敬和顺从的称呼。
"请您为我说明洲渚"："您"是称呼世尊。"说明洲渚"即请说明、告知、演说、施设、建立、开显、分别、显明、宣说洲渚、保护、庇护、归依、趣处、依归。


Yathāyidaṃnāparaṃ siyāti yathayidaṃ dukkhaṃ idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyya punapaṭisandhikaṃ dukkhaṃ na nibbatteyya, kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā kāmabhave vā rūpabhave vā arūpabhave vā saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā punagatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. Idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – yathāyidaṃ nāparaṃ siyā. Tenāha so brāhmaṇo –

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, [iccāyasmā kappo]

Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūhi mārisa;

Tvañca me dīpamakkhāhi, yathāyidaṃ nāparaṃ siyā’’ti.

62.

Majjhe sarasmiṃ tiṭṭhataṃ, [kappāti bhagavā]

Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūmi kappa te.

Majjhe sarasmiṃ tiṭṭhatanti saro vuccati saṃsāro āgamanaṃ gamanaṃ gamanāgamanaṃ kālaṃ gati bhavābhavo, cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarā ca maraṇañca. Saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati. Majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā.

Kathaṃ saṃsārassa purimā koṭi na paññāyati…pe… evaṃ saṃsārassa purimā koṭi na paññāyati. Kathaṃ saṃsārassa pacchimā koṭi na paññāyati…pe… evaṃ saṃsārassa pacchimā koṭi na paññāyati. Evaṃ saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati. Majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – majjhe sarasmiṃ tiṭṭhataṃ. Kappāti bhagavāti. Kappāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kappāti bhagavā.

Oghejāte mahabbhayeti kāmoghe bhavoghe diṭṭhoghe avijjoghe jāte sañjāte nibbatte abhinibbatte pātubhūte. Mahabbhayeti jātibhaye jarābhaye byādhibhaye maraṇabhayeti – oghe jāte mahabbhaye.

Jarāmaccuparetānanti jarāya phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ, maccunā phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ jātiyā anugatānaṃ jarāya anusaṭānaṃ byādhinā abhibhūtānaṃ maraṇena abbhāhatānaṃ atāṇānaṃ aleṇānaṃ asaraṇānaṃ asaraṇībhūtānanti – jarāmaccuparetānaṃ.

Dīpaṃ pabrūmi kappa teti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – dīpaṃ pabrūmi kappa te. Tenāha bhagavā –

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, [kappāti bhagavā]

Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūmi kappa te’’ti.



以下是完整的简体中文直译：
"令此不再有"意为：令此苦在此处止息、平息、消失、止歇，不再生起结生之苦，在欲界或色界或无色界，在欲有或色有或无色有，在想有或无想有或非想非非想有，在一蕴有或四蕴有或五蕴有，不再有趣处或生起或结生或有或轮回或轮转，不产生、不生起、不出生、不显现。就在此处止息、平息、消失、止歇。所以那婆罗门说：
"立于湖中央，[如是具寿迦叶说]
大怖畏暴流生起；
对于被老死所逼者，请说洲渚，尊者；
请您为我说明洲渚，令此不再有。"
62\
"立于湖中央，[迦叶，世尊说]
大怖畏暴流生起；
对于被老死所逼者，迦叶，我为你说洲渚。"
"立于湖中央"：湖说的是轮回、来、去、来去、时、趣、有无、死、生、出生、破坏、生、老、死。轮回的前际不可知，后际不可知；众生就立于、住于、依附于、趣向于、执著于、信解于轮回的中间。
如何轮回的前际不可知...如是轮回的前际不可知。如何轮回的后际不可知...如是轮回的后际不可知。如是轮回的前际不可知，后际不可知。众生就立于、住于、依附于、趣向于、执著于、信解于轮回的中间。"迦叶，世尊说"："迦叶"：世尊以名称呼那婆罗门。"世尊"：这是尊敬的称呼...是真实的施设，即"世尊"。
"大怖畏暴流生起"：欲暴流、有暴流、见暴流、无明暴流生起、产生、出生、显现。"大怖畏"即生怖畏、老怖畏、病怖畏、死怖畏。
"对于被老死所逼者"：被老触及、逼迫、集中、具足，被死触及、逼迫、集中、具足，被生追随、被老跟随、被病征服、被死打击、无保护、无庇护、无归依、成为无归依。
"迦叶，我为你说洲渚"：我说、告知、演说、施设、建立、开显、分别、显明、宣说洲渚、保护、庇护、归依、趣处、依归。所以世尊说：
"立于湖中央，[迦叶，世尊说]
大怖畏暴流生起；
对于被老死所逼者，迦叶，我为你说洲渚。"

63.

Akiñcanaṃ anādānaṃ, etaṃ dīpaṃ anāparaṃ;

Nibbānaṃ iti naṃ brūmi, jarāmaccuparikkhayaṃ.

Akiñcanaṃanādānanti. Kiñcananti – rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ; kiñcanappahānaṃ kiñcanavūpasamaṃ [kiñcanavūpasamo (syā.) evamīdisesu ṭhānesu] kiñcanapaṭinissaggaṃ [kiñcanapaṭinissaggo (syā.)] kiñcanapaṭippassaddhiṃ amataṃ nibbānanti – akiñcanaṃ. Anādānanti ādānaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ādānappahānaṃ ādānavūpasamaṃ ādānapaṭinissaggaṃ ādānapaṭippassaddhiṃ amataṃ nibbānanti – akiñcanaṃ anādānaṃ.

Etaṃ dīpaṃ anāparanti etaṃ dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gati parāyanaṃ. Anāparanti tamhā paro añño dīpo natthi. Atha kho so evaṃ dīpo aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro cāti – etaṃ dīpaṃ anāparaṃ.

Nibbānaṃiti naṃ brūmīti vānaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Vānappahānaṃ vānavūpasamaṃ vānapaṭinissaggaṃ vānapaṭippassaddhiṃ amataṃ nibbānaṃ. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – itīti. Brūmīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nibbānaṃ iti naṃ brūmi.

Jarāmaccuparikkhayanti jarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jarāmaccuparikkhayaṃ. Tenāha bhagavā –

‘‘Akiñcanaṃ anādānaṃ, etaṃ dīpaṃ anāparaṃ;

Nibbānaṃ iti naṃ brūmi, jarāmaccuparikkhaya’’nti.



以下是完整的简体中文直译：
63\
"无所有、无执取，此是无上洲渚；
我说这就是涅槃，老死的完全灭尽。"
"无所有、无执取"："所有"即：贪所有、嗔所有、痴所有、慢所有、见所有、烦恼所有、恶行所有；所有的断除、所有的止息、所有的舍弃、所有的平息，不死、涅槃，是为"无所有"。"无执取"：执取说的是渴爱。即

64.

Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Na te māravasānugā, na te mārassa paddhagū[paṭṭhagū (syā. ka.)].

Etadaññāya ye satāti. Etanti amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Aññāyāti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Yeti arahanto khīṇāsavā. Satāti catūhi kāraṇehi satā – kāye kāyānupassanāsatipaṭṭhānaṃ bhāventā [bhāvitattā (ka.)] satā…pe… te vuccanti satāti – etadaññāya ye satā.

Diṭṭhadhammābhinibbutāti. Diṭṭhadhammāti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Abhinibbutāti rāgassa nibbāpitattā nibbutā, dosassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā paṭippassaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti – diṭṭhadhammābhinibbutā.

Nate māravasānugāti. Māroti yo so māro kaṇho adhipati antagū namuci pamattabandhu. Na te māravasānugāti na te mārassa vase vattanti, nāpi māro tesu vasaṃ vatteti . Te mārañca mārapakkhañca mārapāsañca mārabaḷisañca [mārabalisañca (ka.)] mārāmisañca māravisayañca māranivāsañca māragocarañca mārabandhanañca abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – na te māravasānugā.

Nate mārassa paddhagūti na te mārassa paddhā paddhacarā [paṭṭhā paṭṭhacarā (syā. ka.)] paricārikā siyā; buddhassa te bhagavato paddhā paddhacarā paricārikā siyāti – na te mārassa paddhagū. Tenāha bhagavā –

‘‘Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Na te māravasānugā, na te mārassa paddhagū’’ti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Kappamāṇavapucchāniddeso dasamo.

11. Jatukaṇṇimāṇavapucchāniddeso



以下是完整的简体中文直译：
64\
"正念者了知此，现法中寂灭；
他们不随魔力，不为魔仆从。"
"正念者了知此""此"：是不死、涅槃。即一切行的止息、一切依的舍离、爱的灭尽、离贪、灭、涅槃。"了知"：了知、知道、权衡、判断、明了、明显地了知"一切行无常"..."任何集法，一切是灭法"，了知、知道、权衡、判断、明了、明显地了知。"者"：是阿罗汉、漏尽者。"正念"：因四种原因而有正念 - 修习身随观念住而有正念...这些称为正念者。
"现法中寂灭"："现法"：已见法、已知法、已权衡法、已判断法、已明显法、已明了法。"寂灭"：因贪的息灭而寂灭，嗔...一切不善行的止息、平息、止息、烧尽、寂灭、平息故，寂静、止息、平息、寂灭、平息。
"他们不随魔力"："魔"：即是魔、黑暗者、主宰者、终结者、那牟支、放逸缚。"他们不随魔力"：他们不随魔的支配，魔也不能支配他们。他们超越、克服、胜过、遍尽、践踏魔和魔党、魔网、魔钩、魔饵、魔境、魔居、魔行处、魔缚而行、住、动作、活动、护持、存续、维持。
"不为魔仆从"：他们不是魔的仆从、随从者、侍者；他们是佛世尊的仆从、随从者、侍者。所以世尊说：
"正念者了知此，现法中寂灭；
他们不随魔力，不为魔仆从。"
随着偈颂的结束...大德世尊是我的导师，我是声闻。
对迦叶学童问记别的第十章。
11. 对阇都乾耳学童问记别

65.

Sutvānahaṃvīra akāmakāmiṃ, [iccāyasmā jatukaṇṇi]

Oghātigaṃ puṭṭhumakāmamāgamaṃ;

Santipadaṃ brūhi sahajanetta, yathātacchaṃ bhagavā brūhi metaṃ.

Sutvānahaṃ vīra akāmakāminti sutvā suṇitvā uggahetvā upadhāretvā upalakkhayitvā. Itipi so bhagavā arahaṃ…pe… buddho bhagavāti – sutvānahaṃ. Vīrāti vīro bhagavā. Vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, sūroti vīro, vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsoti vīro.

Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā [viriyavā (syā.) su. ni. 536] so;

So vīriyavā padhānavā, vīro tādi pavuccate tathattāti.

Sutvānahaṃ vīra. Akāmakāminti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Buddhassa bhagavato vatthukāmā pariññātā, kilesakāmā pahīnā. Vatthukāmānaṃ pariññātattā kilesakāmānaṃ pahīnattā bhagavā na kāme kāmeti, na kāme pattheti, na kāme piheti, na kāme abhijappati. Ye kāme kāmenti, kāme patthenti, kāme pihenti, kāme abhijappanti, te kāmakāmino rāgarāgino saññāsaññino. Bhagavā na kāme kāmeti, na kāme pattheti, na kāme piheti, na kāme abhijappati. Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – sutvānahaṃ vīra amakāmakāmiṃ.

Iccāyasmā jatukaṇṇīti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. Jatukaṇṇīti tassa brāhmaṇassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā jatukaṇṇi.

Oghātigaṃ puṭṭhumakāmamāgamanti. Oghātiganti oghātigaṃ oghaṃ atikkantaṃ samatikkantaṃ vītivattanti – oghātigaṃ. Puṭṭhunti puṭṭhuṃ pucchituṃ yācituṃ ajjhesituṃ pasādetuṃ. Akāmamāgamanti akāmaṃ puṭṭhuṃ nikkāmaṃ cattakāmaṃ vantakāmaṃ muttakāmaṃ pahīnakāmaṃ paṭinissaṭṭhakāmaṃ vītarāgaṃ vigatarāgaṃ cattarāgaṃ vantarāgaṃ muttarāgaṃ pahīnarāgaṃ paṭinissaṭṭharāgaṃ āgamhā āgatamhā upāgatamhā sampattamhā tayā saddhiṃ samāgatamhāti – oghātigaṃ puṭṭhumakāmamāgamaṃ.


以下是完整的简体中文直译：
65\
"我闻英雄无欲者，[如是具寿阇都乾耳说]
来问度暴流者；
同眼者请说寂静道，世尊请如实为我说。"
"我闻英雄无欲者"："闻"：听闻、听到、领会、记住、观察。"即此世尊是阿罗汉...佛、世尊"- "我闻"。"英雄"：世尊是英雄。因精进而为英雄，因能胜而为英雄，因有力而为英雄，因有能而为英雄，因勇敢而为英雄，因勇猛、无畏、不惊、不怯、不逃、已舍怖畏恐惧、离身毛竖而为英雄。
"离此一切恶，越度地狱苦，精进者；
他有精进力、有勤奋，如是状态称为英雄。"
"我闻英雄"。"无欲者"："欲"总括有两种欲 - 事欲和烦恼欲...这些称为事欲...这些称为烦恼欲。佛世尊已遍知事欲，已断烦恼欲。因已遍知事欲、已断烦恼欲，世尊不欲求欲、不希望欲、不渴望欲、不渴求欲。那些欲求欲、希望欲、渴望欲、渴求欲的人，他们是欲求者、贪著者、有想者。世尊不欲求欲、不希望欲、不渴望欲、不渴求欲。因此佛是无欲、离欲、舍欲、吐欲、解脱欲、断欲、离系欲，离贪、离去贪、舍贪、吐贪、解脱贪、断贪、离系贪，已无渴爱、寂灭、清凉，以成梵的自己而住。
"如是具寿阇都乾耳"："如是"是句子连接..."具寿"是亲爱语、具有恭敬和顺从的称呼。"阇都乾耳"是那婆罗门的姓氏、称号、名称、施设、言说。
"来问度暴流者"："度暴流者"：度暴流、越过、超越、度脱暴流者。"问"：要问、询问、请求、祈请、使信解。"来"：来问无欲、离欲、舍欲、吐欲、解脱欲、断欲、离系欲，离贪、离去贪、舍贪、吐贪、解脱贪、断贪、离系贪者，我们来、已来、已到、已至、与你会合。


Santipadaṃ brūhi sahajanettāti. Santīti ekena ākārena santipi santipadampi [santipadanti (ka.)] taṃyeva amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ . Vuttañhetaṃ bhagavatā – ‘‘santametaṃ padaṃ, paṇītametaṃ padaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’’nti. Athāparenākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – ime vuccanti santipadā. Santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Sahajanettāti nettaṃ vuccati sabbaññutañāṇaṃ. Buddhassa bhagavato nettañca jinabhāvo ca bodhiyā mūle apubbaṃ acarimaṃ ekasmiṃ khaṇe uppanno, tasmā buddho sahajanettoti – santipadaṃ brūhi sahajanetta.

Yathātacchaṃ bhagavā brūhi metanti yathātacchaṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi…pe… pakāsehīti – yathātacchaṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

‘‘Sutvānahaṃ vīra akāmakāmiṃ, [iccāyasmā jatukaṇṇi]

Oghātigaṃ puṭṭhumakāmamāgamaṃ;

Santipadaṃ brūhi sahajanetta, yathātacchaṃ bhagavā brūhi meta’’nti.



以下是完整的简体中文直译：
"请说寂静道，同眼者"："寂静"：以一种方式，寂静和寂静道就是那不死、涅槃。即一切行的止息、一切依的舍离、爱的灭尽、离贪、灭、涅槃。世尊说过："这是寂静道，这是殊胜道，即一切行的止息、一切依的舍离、爱的灭尽、离贪、灭、涅槃。"又以另一种方式，凡是导向寂静的证得、寂静的触证、寂静的证悟的法，即：四念住、四正勤、四神足、五根、五力、七觉支、八支圣道 - 这些称为寂静道。请说、告知、演说、施设、建立、开显、分别、显明、宣说寂静道、保护道、庇护道、归依道、无畏道、不死道、甘露道、涅槃道。"同眼者"：眼说的是一切知智。佛世尊的眼和胜者性在菩提树下非前非后同一刹那生起，因此佛是同眼者。
"世尊请如实为我说"："如实"说的是不死、涅槃...灭、涅槃。"世尊"：这是尊敬的称呼...是真实的施设，即"世尊"。"为我说"：请说、告知...宣说。所以那婆罗门说：
"我闻英雄无欲者，[如是具寿阇都乾耳说]
来问度暴流者；
同眼者请说寂静道，世尊请如实为我说。"

66.

Bhagavā hi kāme abhibhuyya iriyati, ādiccova pathaviṃ tejī tejasā;

Parittapaññassa me bhūripañño, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ.

Bhagavā hi kāme abhibhuyya iriyatīti. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhagavā vatthukāme parijānitvā kilesakāme pahāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – bhagavā hi kāme abhibhuyya iriyati.

Ādiccova pathaviṃ tejī tejasāti ādicco vuccati sūriyo [suriyo (syā.)]. Pathavī vuccati jagatī [jarā (syā.)]. Yathā sūriyo tejī tejena samannāgato pathaviṃ abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā santāpayitvā sabbaṃ ākāsagataṃ tamagataṃ abhivihacca andhakāraṃ vidhamitvā ālokaṃ dassayitvā ākāse antalikkhe gaganapathe [gamanapathe (syā.) aṭṭhakathā oloketabbā] gacchati, evameva bhagavā ñāṇatejī ñāṇatejena samannāgato sabbaṃ abhisaṅkhārasamudayaṃ…pe… kilesatamaṃ avijjandhakāraṃ vidhamitvā ñāṇālokaṃ dassetvā vatthukāme parijānitvā kilesakāme pahāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – ādiccova pathaviṃ tejī tejasā.

Parittapaññassa me bhūripaññoti ahamasmi parittapañño omakapañño lāmakapañño chatukkapañño. Tvampi mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño. Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – parittapaññassa me bhūripañño.

Ācikkha dhammaṃ yamahaṃ vijaññanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

Jātijarāya idha vippahānanti idheva jātijarāya maraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

‘‘Bhagavā hi kāme abhibhuyya iriyati, ādiccova pathaviṃ tejī tejasā;

Parittapaññassa me bhūripañño, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahāna’’nti.



以下是完整的简体中文直译：
66\
"世尊超越诸欲而行，如具威光日照大地；
对我少慧者，广慧者，请说法使我了知；
于此舍离生与老。"
"世尊超越诸欲而行"："世尊"：这是尊敬的称呼...是真实的施设，即"世尊"。"欲"总括有两种欲 - 事欲和烦恼欲...这些称为事欲...这些称为烦恼欲。世尊遍知事欲，断除烦恼欲后，超越、克服、胜过、遍尽而行、住、动作、活动、护持、存续、维持。
"如具威光日照大地"："日"说的是太阳。"大地"说的是世间。如同具威光的太阳以威光超越、克服、胜过、遍尽、烧热大地，驱散一切空中黑暗，驱除暗冥，显现光明，在空中、大气中、天际中行走，同样地，世尊具足智慧威光，以智慧威光驱散一切行生起...烦恼黑暗、无明暗冥，显现智慧光明，遍知事欲，断除烦恼欲后，超越、克服、胜过、遍尽、践踏而行、住、动作、活动、护持、存续、维持。
"对我少慧者，广慧者"：我是少慧、劣慧、卑慧、弱慧。你是大慧、广慧、喜慧、速慧、利慧、透慧。"广"说的是大地。世尊具足如大地般广大、广阔的智慧。
"请说法使我了知"："法"：初善、中善、后善，有义、有文、完整圆满、清净梵行，四念住...涅槃和趣向涅槃之道，请说、告知、演说、施设、建立、开显、分别、显明、宣说。"使我了知"：使我知道、了解、通晓、认识、通达、获得、触证、证悟。
"于此舍离生与老"：就在此处对生老死的舍离、止息、舍弃、平息、不死、涅槃。所以那婆罗门说：
"世尊超越诸欲而行，如具威光日照大地；
对我少慧者，广慧者，请说法使我了知；
于此舍离生与老。

67.

Kāmesuvinaya gedhaṃ, [jatukaṇṇīti bhagavā]

Nekkhammaṃ daṭṭhu khemato;

Uggahitaṃ nirattaṃ vā, mā te vijjittha kiñcanaṃ.

Kāmesu vinaya gedhanti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Gedhanti gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kāmesu vinaya gedhanti kāmesu gedhaṃ vinaya paṭivinaya pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – kāmesu vinaya gedhaṃ. Jatukaṇṇīti bhagavā taṃ brāhmaṇaṃ gottena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – jatukaṇṇīti bhagavā.

Nekkhammaṃ daṭṭhu khematoti. Nekkhammanti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ khemato tāṇato leṇato saraṇato saraṇībhūtato abhayato accutato amatato nibbānato daṭṭhuṃ passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – nekkhammaṃ daṭṭhu khemato.

Uggahitaṃ nirattaṃ vāti. Uggahitanti taṇhāvasena diṭṭhivasena gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ. Nirattaṃ vāti nirattaṃ vā muñcitabbaṃ vijahitabbaṃ vinoditabbaṃ byantīkātabbaṃ anabhāvaṃ gametabbanti – uggahitaṃ nirattaṃ vā.

Mā te vijjittha kiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Idaṃ kiñcanaṃ [ime kiñcanā (ka.)] tuyhaṃ mā vijjittha mā pavijjittha mā saṃvijjittha pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – mā te vijjittha kiñcanaṃ. Tenāha bhagavā –

‘‘Kāmesu vinaya gedhaṃ, [jatukaṇṇīti bhagavā]

Nekkhammaṃ daṭṭhu khemato;

Uggahitaṃ nirattaṃ vā, mā te vijjittha kiñcana’’nti.



以下是完整的简体中文直译：
67\
"调伏对诸欲的贪求，[世尊对阇都乾耳说]
见出离为安稳；
所执取或当舍弃，愿你无一物存在。"
"调伏对诸欲的贪求"："欲"总括有两种欲 - 事欲和烦恼欲...这些称为事欲...这些称为烦恼欲。"贪求"：贪求说的是渴爱。即贪、染着...贪婪、贪欲、不善根。"调伏对诸欲的贪求"：对诸欲的贪求要调伏、制服、舍断、驱除、灭除、令不存在。"阇都乾耳"：世尊以姓氏称呼那婆罗门。"世尊"：这是尊敬的称呼...是真实的施设，即"世尊"。
"见出离为安稳"："出离"：正确的行道、随顺的行道、不违逆的行道、相应的行道、法随法的行道、戒的圆满、根门的守护、饮食知量、警寤的实践、正知正念、四念住、四正勤、四神足、五根、五力、七觉支、八支圣道、涅槃和趣向涅槃之道，见、看见、权衡、判断、明了、明显地了知为安稳、保护、庇护、归依、成为归依、无畏、不死、甘露

68.

Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

Yaṃ pubbe taṃ visosehīti atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – evampi yaṃ pubbe taṃ visosehi. Atha vā, ye atītā kammābhisaṅkhārā avipakkavipākā te kammābhisaṅkhāre sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ [avījaṃ (syā.)] karohi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – evampi yaṃ pubbe taṃ visosehi.

Pacchā te māhu kiñcananti pacchā vuccati anāgate saṅkhāre ārabbha rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Idaṃ kiñcanaṃ tuyhaṃ mā ahu mā ahosi mā janesi [mā janehi (syā.) tathāvasesesu dvīsu padesupi] mā sañjanesi mābhinibbattesi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – pacchā te māhu kiñcanaṃ.

Majjhe ce no gahessasīti majjhe vuccati paccuppannaṃ rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena na gahessasi na taṇhissasi na parāmasissasi na nandissasi nābhinandissasi na ajjhosissasi. Abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahissasi vinodessasi byantīkarissasi anabhāvaṃ gamessasīti – majjhe ce no gahessasi.

Upasanto carissasīti rāgassa upasamitattā upasanto carissasi, dosassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā upasamitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippassaddhattā santo upasanto vūpasanto nibbuto paṭippassaddho carissasi viharissasi iriyissasi vattissasi pālessasi yapessasi yāpessasīti – upasanto carissasi. Tenāha bhagavā –

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

Majjhe ce no gahessasi, upasanto carissasī’’ti.



以下是完整的简体中文直译：
68\
"过去的应使之干枯，后来愿你无一物；
若不执取现在的，你将寂静而行。"
"过去的应使之干枯"：对过去诸行而生起的烦恼，应使那些烦恼干燥、枯

69.

Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

Āsavāssa na vijjanti, yehi maccuvasaṃ vaje.

Sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇāti. Sabbasoti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbasoti. Nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇāti sabbaso nāmarūpasmiṃ vītagedhassa vigatagedhassa cattagedhassa vantagedhassa muttagedhassa pahīnagedhassa paṭinissaṭṭhagedhassa vītarāgassa vigatarāgassa cattarāgassa vantarāgassa muttarāgassa pahīnarāgassa paṭinissaṭṭharāgassāti – sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇa.

Āsavāssa na vijjantīti. Āsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Assāti arahato khīṇāsavassa. Na vijjantīti ime āsavā tassa natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – āsavāssa na vijjanti.

Yehi maccuvasaṃ vajeti yehi āsavehi maccuno vā vasaṃ gaccheyya, maraṇassa vā vasaṃ gaccheyya, mārapakkhassa vā vasaṃ gaccheyya; te āsavā tassa natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yehi maccuvasaṃ vaje. Tenāha bhagavā –

‘‘Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

Āsavāssa na vijjanti, yehi maccuvasaṃ vaje’’ti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Jatukaṇṇimāṇavapucchāniddeso ekādasamo.

12. Bhadrāvudhamāṇavapucchāniddeso



以下是完整的简体中文直译：
69\
"婆罗门，对一切名色，
离贪求者无诸漏，以此不随死魔力。"
"婆罗门，对一切名色离贪求者"："一切"：以一切、全部、所有方式、完全、无余、无遗，这是说尽一切的语词。"名"：四无色蕴。"色"：四大种及四大种所造色。"贪求"说的是渴爱。即贪、染着...贪婪、贪欲、不善根。"婆罗门，对一切名色离贪求者"：对一切名色离贪求、无贪求、舍贪求、吐贪求、解脱贪求、断贪求、离系贪求，离贪、无贪、舍贪、吐贪、解脱贪、断贪、离系贪者。
"他无诸漏"："漏"：四漏 - 欲漏、有漏、见漏、无明漏。"他"：阿罗汉、漏尽者。"无"：这些漏对他不存在、不有、不出现、不可得，已断、已断尽、已止息、已平息、不能再生、已为智火所烧。
"以此不随死魔力"：以这些漏而随死的力量，或随死亡的力量，或随魔党的力量；这些漏对他不存在、不有、不出现、不可得，已断、已断尽、已止息、已平息、不能再生、已为智火所烧。所以世尊说：
"婆罗门，对一切名色，
离贪求者无诸漏，以此不随死魔力。"
随着偈颂的结束...大德世尊是我的导师，我是声闻。
对阇都乾耳学童问记别的第十一章。
12. 对跋陀罗伍陀学童问记别

70.

Okañjahaṃtaṇhacchidaṃ anejaṃ, [iccāyasmā bhadrāvudho]

Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;

Kappañjahaṃ abhiyāce sumedhaṃ, sutvāna nāgassa apanamissanti[apagamissanti (ka.)]ito.

Okañjahaṃ taṇhacchidaṃ anejanti. Okañjahanti rūpadhātuyā yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā [upayupādānā (ka.)] cetaso adhiṭṭhānābhinivesānusayā, te buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho okañjaho. Vedanādhātuyā…pe… saññādhātuyā… saṅkhāradhātuyā… viññāṇadhātuyā yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā, te buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho okañjaho.

Taṇhacchidanti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Sā taṇhā buddhassa bhagavato chinnā ucchinnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Tasmā buddho taṇhacchido. Anejoti ejā vuccati taṇhā. Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṃ. Sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo bhagavā lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati na calati na vedhati na pavedhati na sampavedhatīti. Tasmā buddho anejoti – okañjahaṃ taṇhacchidaṃ anejaṃ. Iccāyasmā bhadrāvudhoti. Iccāti padasandhi…pe… āyasmāti, piyavacanaṃ…pe… bhadrāvudhoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā bhadrāvudho.

Nandiñjahaṃ oghatiṇṇaṃ vimuttanti nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā nandī sā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho nandiñjaho. Oghatiṇṇanti bhagavā kāmoghaṃ tiṇṇo bhavoghaṃ tiṇṇo diṭṭhoghaṃ tiṇṇo avijjoghaṃ tiṇṇo sabbasaṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto. So vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – nandiñjahaṃ oghatiṇṇaṃ. Vimuttanti bhagavato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā cittaṃ… mohā cittaṃ…pe… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ.

Kappañjahaṃ abhiyāce sumedhanti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Buddhassa bhagavato taṇhākappo pahīno diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā tasmā buddho kappañjaho . Abhiyāceti yācāmi abhiyācāmi ajjhesāmi sādiyāmi patthayāmi pihayāmi jappāmi abhijappāmi. Sumedhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho sumedhoti – kappañjahaṃ abhiyāce sumedhaṃ.


以下是完整的简体中文直译：
70\
"舍住处、断爱、无动摇，[如是具寿跋陀罗伍陀说]
舍喜乐、渡暴流、解脱；
善慧者舍执著，我祈请，闻已他们将从此离去。"
"舍住处、断爱、无动摇"："舍住处"：对色界的欲求、贪染、喜乐、渴爱、依着、取着、心的执持、执著、随眠，这些对佛世尊已断、根除、如断多罗树成为无有、令不存在、未来不再生起。因此佛是舍住处者。对受界...想界...行界...识界的欲求、贪染、喜乐、渴爱、依着、取着、心的执持、执著、随眠，这些对佛世尊已断、根除、如断多罗树成为无有、令不存在、未来不再生起。因此佛是舍住处者。
"断爱"："爱"：色爱...法爱。那爱对佛世尊已断、已断尽、已止息、已平息、不能再生、已为智火所烧。因此佛是断爱者。"无动摇"："动摇"说的是渴爱。即贪、染着...贪婪、贪欲、不善根。那动摇渴爱对佛世尊已断、根除、如断多罗树成为无有、令不存在、未来不再生起。因此佛是无动摇者。因动摇已断故，世尊对得不动摇、对失不动摇、对名声不动摇、对恶名不动摇、对赞不动摇、对毁不动摇、对乐不动摇、对苦不动摇，不震、不动、不摇、不颤。因此佛是无动摇者。"如是具寿跋陀罗伍陀"："如是"是句子连接..."具寿"是亲爱语...跋陀罗伍陀是那婆罗门的名字...称呼。
"舍喜乐、渡暴流、解脱"："喜乐"说的是渴爱。即贪、染着...贪婪、贪欲、不善根。那喜乐、那渴爱对佛世尊已断、根除、如断多罗树成为无有、令不存在、未来不再生起。因此佛是舍喜乐者。"渡暴流"：世尊已渡欲流、已渡有流、已渡见流、已渡无明流，已渡一切轮回道、已度、已度过、已超越、已越过、已度脱。他已住［梵行］、已行［道］...对他无再有生死轮回。"解脱"：世尊的心从贪已解脱、已完全解脱、已善解脱，从嗔的心...从痴的心...从一切不善行的心已解脱、已完全解脱、已善解脱。
"善慧者舍执著，我祈请"："执著"：有两种执著 - 渴爱执著和见执著...这是渴爱执著...这是见执著。佛世尊已断渴爱执著，已舍离见执著。因已断渴爱执著、已舍离见执著，因此佛是舍执著者。"祈请"：我请求、恳请、祈求、愿望、希望、渴望、祈愿、恳愿。"善慧"说的是智慧。即慧、了知...无痴、择法、正见。世尊具足、成就、达到、完全达到、得到、完全得到、具有这慧、智慧。因此佛是善慧者。


Sutvāna nāgassa apanamissanti itoti. Nāgassāti nāgo. Bhagavā āguṃ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo…pe… evaṃ bhagavā na gacchatīti nāgo. Sutvāna nāgassa apanamissanti itoti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvā ito apanamissanti vajissanti pakkamissanti disāvidisaṃ gamissantīti – sutvāna nāgassa apanamissanti ito. Tenāha so brāhmaṇo –

‘‘Okañjahaṃ taṇhacchidaṃ anejaṃ, [iccāyasmā bhadrāvudho]

Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;

Kappañjahaṃ abhiyāce sumedhaṃ, sutvāna nāgassa apanamissanti ito’’ti.

71.

Nānājanā janapadehi saṅgatā, tava vīra vākyaṃ abhikaṅkhamānā;

Tesaṃ tuvaṃ sādhu viyākarohi, tathā hi te vidito esa dhammo.

Nānājanā janapadehi saṅgatāti. Nānājanāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Janapadehi saṅgatāti aṅgā ca magadhā ca kaliṅgā ca kāsiyā ca kosalā ca vajjiyā ca mallā ca cetiyamhā ca [cetiyamhā ca sāgaramhā ca (syā.)] vaṃsā ca kurumhā ca pañcālā ca macchā ca surasenā ca assakā ca avantiyā ca yonā [yonakā (ka.) mahāni. 55] ca kambojā ca. Saṅgatāti saṅgatā samāgatā samohitā sannipatitāti – nānājanā janapadehi saṅgatā.

Tava vīra vākyaṃ abhikaṅkhamānāti. Vīrāti vīro. Bhagavā vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, vigatalomahaṃsotipi vīro.

Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, vīro tādi pavuccate tathattāti.

Tavavīra vākyaṃ abhikaṅkhamānāti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ. Abhikaṅkhamānāti abhikaṅkhamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti – tava vīra vākyaṃ abhikaṅkhamānā.

Tesaṃ tuvaṃ sādhu viyākarohīti. Tesanti tesaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Tuvanti bhagavantaṃ bhaṇati. Sādhu viyākarohīti sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tesaṃ tuvaṃ sādhu viyākarohi.

Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

‘‘Nānājanā janapadehi saṅgatā, tava vīra vākyaṃ abhikaṅkhamānā;

Tesaṃ tuvaṃ sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti.



以下是完整的简体中文直译：
"闻那伽已他们将从此离去"："那伽"：那伽。世尊不造恶故为那伽，不去故为那伽，不来故为那伽...如是世尊不去故为那伽。"闻那伽已他们将从此离去"：闻、听闻、领受、记住、观察了你的言语、话语、教说、教导、教诫后，他们将从此离去、离开、远离、往诸方去。所以那婆罗门说：
"舍住处、断爱、无动摇，[如是具寿跋陀罗伍陀说]
舍喜乐、渡暴流、解脱；
善慧者舍执著，我祈请，闻已他们将从此离去。"
71\
"从诸国土来集的种种人，期待着你英雄的言语；
请你善为他们解说，因为你已了知此法。"
"从诸国土来集的种种人"："种种人"：刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人类。"从诸国土来集"：从鸯伽国、摩揭陀国、迦陵伽国、迦尸国、拘萨罗国、跋耆国、末罗国、支提国、奔沙国、拘楼国、般遮罗国、婆蹉国、苏罗先那国、阿说迦国、阿般提国、约那国、甘菩阇国。"来集"：聚集、会集、汇集、集会。
"期待着你英雄的言语"："英雄"：英雄。世尊有勇气故为英雄，能故为英雄，强故为英雄，具能故为英雄，离恐惧故为英雄。
"于此远离一切恶，
超越地狱苦有勇，
他有勇气有精进，
如是称为英雄者。"
"期待着你英雄的言语"：你的言语、话语、教说、教导、教诫。"期待着"：期待、愿望、欢喜、希望、渴望、热切期待。
"请你善为他们解说"："他们"：那些刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人类。"你"：称呼世尊。"善为解说"：请善为说明、演说、施设、建立、开显、分别、显明、宣说。
"因为你已了知此法"：因为你已知道、权衡、判断、明了、明显了知此法。所以那婆罗门说：
"从诸国土来集的种种人，期待着你英雄的言语；
请你善为他们解说，因为你已了知此法。"

72.

Ādānataṇhaṃ vinayetha sabbaṃ, [bhadrāvudhāti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Yaṃ yañhi lokasmimupādiyanti, teneva māro anveti jantuṃ.

Ādānataṇhaṃ vinayetha sabbanti ādānataṇhaṃ vuccati rūpataṇhā…pe… ādānataṇhāti kiṃkāraṇā vuccati ādānataṇhā? Tāya taṇhāya rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Taṃkāraṇā vuccati ādānataṇhā. Ādānataṇhaṃ vinayetha sabbanti sabbaṃ ādānataṇhaṃ vinayeyya paṭivinayeyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – ādānataṇhaṃ vinayetha sabbaṃ. Bhadrāvudhāti bhagavāti. Bhadrāvudhāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – bhadrāvudhāti bhagavā.

Uddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti nirayaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpimajjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

Yaṃ yañhi lokasmimupādiyantīti yaṃ yaṃ rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Lokasminti apāyaloke…pe… āyatanaloketi – yaṃ yañhi lokasmimupādiyanti.

Teneva māro anveti jantunti teneva kammābhisaṅkhāravasena paṭisandhiko khandhamāro dhātumāro āyatanamāro gatimāro upapattimāro paṭisandhimāro bhavamāro saṃsāramāro vaṭṭamāro anveti anugacchati anvāyiko hoti. Jantunti sattaṃ janaṃ naraṃ māṇavaṃ [mānavaṃ (syā.)] posaṃ puggalaṃ jīvaṃ jāguṃ jantuṃ indaguṃ manujanti – teneva māro anveti jantuṃ. Tenāha bhagavā –

‘‘Ādānataṇhaṃ vinayetha sabbaṃ, [bhadrāvudhāti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Yaṃ yañhi lokasmimupādiyanti, teneva māro anveti jantu’’nti.



以下是完整的简体中文直译：
72\
"应调伏一切取著渴爱，[世尊对跋陀罗伍陀说]
上方下方及横方中间；
因为他们在世间执取什么，魔就以此跟随众生。"
"应调伏一切取著渴爱"：取著渴爱说的是色爱...为什么称为取著渴爱？因为以那渴爱而取著、执取、执持、执着、住著于色。对受...想...行...识...趣处...投生...结生...有...轮回...轮转而取著、执取、执持、执着、住著。因此称为取著渴爱。"应调伏一切取著渴爱"：应调伏、制服、舍断、驱除、灭除、令不存在一切取著渴爱。"跋陀罗伍陀"：世尊以名字称呼那婆罗门。"世尊"：这是尊敬的称呼...是真实的施设，即"世尊"。
"上方下方及横方中间"："上方"：未来；"下方"：过去；"横方中间"：现在。"上方"：天界；"下方"：地狱界；"横方中间"：人界。或者，"上方"：善法；"下方"：不善法；"横方中间"：无记法。"上方"：无色界；"下方"：欲界；"横方中间"：色界。"上方"：乐受；"下方"：苦受；"横方中间"：不苦不乐受。"上方"：足底以上；"下方"：发顶以下；"横方中间"：中间。
"因为他们在世间执取什么"：执取、执著、执持、执着、住著于任何色、受、想、行、识。"在世间"：在恶趣界...处界。
"魔就以此跟随众生"：以那业行力而结生的蕴魔、界魔、处魔、趣魔、生魔、结生魔、有魔、轮回魔、轮转魔跟随、随行、作随从。"众生"：生命、人、男子、人类、补特伽罗、命者、生者、众生、人。所以世尊说：
"应调伏一切取著渴爱，[世尊对跋陀罗伍陀说]
上方下方及横方中间；
因为他们在世间执取什么，魔就以此跟随众

73.

Tasmāpajānaṃ na upādiyetha,bhikkhu sato kiñcanaṃ sabbaloke;

Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visattaṃ.

Tasmā pajānaṃ na upādiyethāti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā, etaṃ ādīnavaṃ sampassamāno ādānataṇhāyāti – tasmā. Pajānanti jānanto pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto ‘‘sabbe saṅkhārā aniccā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti jānanto pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Na upādiyethāti rūpaṃ nādiyeyya na upādiyeyya na gaṇheyya na parāmaseyya nābhiniviseyya; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ … upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ nādiyeyya na upādiyeyya na gaṇheyya na parāmaseyya nābhiniviseyyāti – tasmā pajānaṃ na upādiyetha.

Bhikkhusato kiñcanaṃ sabbaloketi. Bhikkhūti puthujjanakalyāṇako vā bhikkhu, sekkho vā bhikkhu. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – bhikkhu sato. Kiñcananti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Sabbaloketi sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloketi – bhikkhu sato kiñcanaṃ sabbaloke.

Ādānasatte iti pekkhamānoti ādānasattā vuccanti ye rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Itīti padasandhi…pe… padānupubbatāpetaṃ itīti. Pekkhamānoti pekkhamāno dakkhamāno dissamāno passamāno olokayamāno nijjhāyamāno upaparikkhamānoti – ādānasatte iti pekkhamāno.

Pajaṃ imaṃ maccudheyye visattanti. Pajāti sattādhivacanaṃ maccudheyyā vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Pajā maccudheyye māradheyye maraṇadheyye sattā visattā āsattā laggā laggitā palibuddhā. Yathā bhittikhile vā nāgadante vā bhaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ, evameva pajā maccudheyye māradheyye maraṇadheyye sattā visattā āsattā laggā laggitā palibuddhāti – pajaṃ imaṃ maccudheyye visattaṃ. Tenāha bhagavā –

‘‘Tasmā pajānaṃ na upādiyetha, bhikkhu sato kiñcanaṃ sabbaloke;

Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visatta’’nti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Bhadrāvudhamāṇavapucchāniddeso dvādasamo.

13. Udayamāṇavapucchāniddeso



以下是完整的简体中文直译：
73\
"因此比丘了知后，不应在一切世间执取任何物；
如是观察执著的众生，此众生缚著于死魔境。"
"因此了知后不应执取"："因此"：因此、因那原因、因那缘由、因那因缘、因那根据，见到这执著渴爱的过患。"了知"：知道、了知、理解、认识、通达、洞察"一切行无常"...乃至..."任何集法都是灭法"而知道、了知、理解、认识、通达、洞察。"不应执取"：不应取著、执取、执持、执着、住著于色；不应取著、执取、执持、执着、住著于受...想...行...识...趣处...投生...结生...有...轮回...轮转。
"正念比丘于一切世间任何物"："比丘"：凡夫善人比丘或有学比丘。"正念"：因四个原因而有正念 - 修习身随观念处而有正念...乃至...这称为正念。"任何物"：任何色、受、想、行、识。"一切世间"：一切恶趣世间、一切人世间、一切天世间、一切蕴世间、一切界世间、一切处世间。
"如是观察执著的众生"："执著的众生"说的是那些执取、执著、执持、执着、住著于色的众生；执取、执著、执持、执着、住著于受...想...行...识...趣处...投生...结生...有...轮回...轮转的众生。"如是"是句子连接...这是词序。"观察"：观察、看见、看到、见到、注视、省察、审察。
"此众生缚著于死魔境"："众生"是对有情的称呼。"死魔境"说的是烦恼、诸蕴和诸行。众生在死魔境、魔境、死亡境中执著、缚著、粘著、系著、障著。如物品在墙钉或象牙钉上执著、缚著、粘著、系著、障著，同样地众生在死魔境、魔境、死亡境中执著、缚著、粘著、系著、障著。所以世尊说：
"因此比丘了知后，不应在一切世间执取任何物；
如是观察执著的众生，此众生缚著于死魔境。"
随着偈颂的结束...大德世尊是我的导师，我是声闻。
对跋陀罗伍陀学童问记别的第十二章。
13. 对郁陀耶学童问记别

74.

Jhāyiṃvirajamāsīnaṃ, [iccāyasmā udayo]

Katakiccaṃ anāsavaṃ;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ;

Aññāvimokkhaṃ pabrūhi[saṃbrūhi (syā.)], avijjāya pabhedanaṃ.

Jhāyiṃ virajamāsīnanti. Jhāyinti jhāyī bhagavā. Paṭhamenapi jhānena jhāyī, dutiyenapi jhānena jhāyī, tatiyenapi jhānena jhāyī, catutthenapi jhānena jhāyī, savitakkasavicārenapi jhānena jhāyī, avitakkavicāramattenapi jhānena jhāyī, avitakkaavicārenapi jhānena jhāyī, sappītikenapi jhānena jhāyī, nippītikenapi jhānena jhāyī, sātasahagatenapi jhānena jhāyī, upekkhāsahagatenapi jhānena jhāyī, suññatenapi jhānena jhāyī, animittenapi jhānena jhāyī, appaṇihitenapi jhānena jhāyī, lokiyenapi jhānena jhāyī, lokuttarenapi jhānena jhāyī jhānarato ekattamanuyutto sadatthagarukoti – jhāyiṃ. Virajanti rāgo rajo, doso rajo, moho rajo, kodho rajo, upanāho rajo…pe… sabbākusalābhisaṅkhārā rajā. Te rajā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho arajo virajo nirajo rajāpagato rajavippahīno rajavippayutto sabbarajavītivatto.

Rāgo rajo na ca pana reṇu vuccati,

Rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā [paṭivinoditvā (ka.) mahāni. 209] cakkhumā, tasmā jino vigatarajoti vuccati.

Doso rajo na ca pana reṇu vuccati, dosassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccati.

Moho rajo na ca pana reṇu vuccati, mohassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccatīti. –

Virajaṃ …pe….

Āsīnanti nisinno bhagavā pāsāṇake cetiyeti – āsīno.

Nagassa [nagarassa (ka.)] passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyinoti.

Evampi bhagavā āsīno. Atha vā, bhagavā sabbossukkapaṭippassaddhattā āsīno vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti. Evampi bhagavā āsīnoti – jhāyiṃ virajamāsīnaṃ .

Iccāyasmā udayoti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… udayoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā udayo.

Katakiccaṃ anāsavanti buddhassa bhagavato kiccākiccaṃ karaṇīyākaraṇīyaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Tasmā buddho katakicco.

Yassa ca visatā [yassa paripatā (syā.) passa mahāni. 202] natthi, chinnasotassa bhikkhuno;

Kiccākiccappahīnassa, pariḷāho na vijjatīti.

Katakiccaṃ anāsavanti. Āsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavoti – katakiccaṃ anāsavaṃ.


以下是完整的简体中文直译：
74\
"对禅修、离尘、安坐者，[如是具寿郁陀耶说]
已做所作、无漏者；
已度一切法者，我带着问题而来；
请说明由智解脱，破除无明。"
"对禅修、离尘、安坐者"："禅修"：世尊是禅修者。以初禅而禅修，以第二禅而禅修，以第三禅而禅修，以第四禅而禅修，以有寻有伺禅而禅修，以无寻唯伺禅而禅修，以无寻无伺禅而禅修，以有喜禅而禅修，以无喜禅而禅修，以乐俱禅而禅修，以舍俱禅而禅修，以空禅而禅修，以无相禅而禅修，以无愿禅而禅修，以世间禅而禅修，以出世间禅而禅修，乐于禅修，专注一境，重视自利。
"离尘"：贪是尘，嗔是尘，痴是尘，忿是尘，恨是尘...一切不善行是尘。这些尘对佛世尊已断、根除、如断多罗树成为无有、令不存在、未来不再生起。因此佛是无尘、离尘、清净、离尘者、断尘者、离系于尘者、超越一切尘者。
"贪是尘，但不说是微尘，
'尘'是贪的同义语；
具眼者已断此尘，因此胜者称为离尘。
嗔是尘，但不说是微尘，
'尘'是嗔的同义语；
具眼者已断此尘，因此胜者称为离尘。
痴是尘，但不说是微尘，
'尘'是痴的同义语；
具眼者已断此尘，因此胜者称为离尘。"
"安坐"：世尊坐于石塔庙。
"坐于山边的牟尼，
已度苦的彼岸者；
三明弟子侍奉他，
他们已离死亡者。"
如是世尊安坐。或者，世尊因一切热望已息故安坐，已住［梵行］，已行［道］...对他无再有生死轮回。如是世尊安坐。
"如是具寿郁陀耶"："如是"是句子连接..."具寿"是亲爱语...郁陀耶是那婆罗门的名字...称呼。
"已做所作、无漏"：佛世尊的所作未作、应作不应作已断、根除、如断多罗树成为无有、令不存在、未来不再生起。因此佛是已做所作者。
"对已断流的比丘，
无有烦恼遍行者；
已断所作未作者，
不存在诸热恼。"
"已做所作、无漏"："漏"：四漏 - 欲漏、有漏、见漏、无明漏。这些漏对佛世尊已断、根除、如断多罗树成为无有、令不存在、未来不再生起。因此佛是无漏者。


Pāraguṃ sabbadhammānanti bhagavā sabbadhammānaṃ abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū. Abhiññāpāragū sabbadhammānaṃ, pariññāpāragū sabbadukkhānaṃ, pahānapāragū sabbakilesānaṃ, bhāvanāpāragū catunnaṃ maggānaṃ, sacchikiriyāpāragū nirodhassa, samāpattipāragū sabbasamāpattīnaṃ. So vasippatto pāramippatto ariyasmiṃ sīlasmiṃ; vasippatto pāramippatto ariyasmiṃ samādhismiṃ; vasippatto pāramippatto ariyāya paññāya; vasippatto pāramippatto ariyāya vimuttiyā. So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuttavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – pāraguṃ sabbadhammānaṃ.

Atthi pañhena āgamanti pañhena atthiko āgatomhi, pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti, evampi atthi pañhena āgamaṃ. Atha vā, pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ atthīti, evampi atthi pañhena āgamaṃ. Atha vā, pañhāgamo tuyhaṃ atthi, tvampi pahu tvamasi alamatto mayā pucchitaṃ kathetuṃ visajjetuṃ, vahassetaṃ bhāranti, evampi atthi pañhena āgamaṃ.

Aññāvimokkhaṃ pabrūhīti aññāvimokkho vuccati arahattavimokkho. Arahattavimokkhaṃ pabrūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – aññāvimokkhaṃ pabrūhi.

Avijjāyapabhedananti avijjāya bhedanaṃ pabhedanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhaṃ amataṃ nibbānanti – avijjāya pabhedanaṃ. Tenāha so brāhmaṇo –

‘‘Jhāyiṃ virajamāsīnaṃ, [iccāyasmā udayo]

Katakiccaṃ anāsavaṃ;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ;

Aññāvimokkhaṃ pabrūhi, avijjāya pabhedana’’nti.



以下是完整的简体中文直译：
"已度一切法者"：世尊是一切法的通智达彼岸者、遍知达彼岸者、断除达彼岸者、修习达彼岸者、证悟达彼岸者、定证达彼岸者。是一切法的通智达彼岸者，一切苦的遍知达彼岸者，一切烦恼的断除达彼岸者，四圣道的修习达彼岸者，灭的证悟达彼岸者，一切定的定证达彼岸者。他在圣戒中达自在达究竟；在圣定中达自在达究竟；在圣慧中达自在达究竟；在圣解脱中达自在达究竟。他已达彼岸、到达彼岸、到达边际、达到边际、到达终点、达到终点、到达边界、达到边界、到达终结、达到终结、到达庇护所、达到庇护所、到达归依、达到归依、到达无畏、达到无畏、到达不死、达到不死、到达涅槃、达到涅槃。他已住［梵行］、已行［道］...对他无再有生死轮回。
"我带着问题而来"：我带着问题而来，我想要请问而来，我想要听闻而来，如是"我带着问题而来"。或者，对于想请问者、欲请问者、欲听闻者，有来、接近、亲近、侍奉，如是"我带着问题而来"。或者，你有回答问题的能力，你能够、你有能力回答、解释我所问的，请担此重任，如是"我带着问题而来"。
"请说明由智解脱"："由智解脱"说的是阿罗汉解脱。请说明、宣说、演说、施设、建立、开显、分别、显明、宣说阿罗汉解脱。
"破除无明"：对无明的破坏、破除、断除、止息、舍离、平息、不死、涅槃。所以那婆罗门说：
"对禅修、离尘、安坐者，[如是具寿郁陀耶说]
已做所作、无漏者；
已度一切法者，我带着问题而来；
请说明由智解脱，破除无明。

75.

Pahānaṃkāmacchandānaṃ, [udayāti bhagavā]

Domanassāna cūbhayaṃ;

Thinassa[thīnassa (syā.)]ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

Pahānaṃ kāmacchandānanti. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapipāsā kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Pahānaṃ kāmacchandānanti kāmacchandānaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – pahānaṃ kāmacchandānaṃ. Udayāti bhagavāti. Udayāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – udayāti bhagavā.

Domanassāna cūbhayanti. Domanassāti yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ, cetosamphassajā asātā dukkhā vedanā. Domanassāna cūbhayanti kāmacchandassa ca domanassassa ca ubhinnaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – domanassāna cūbhayaṃ.

Thinassa ca panūdananti. Thinanti yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnā līyanā līyitattaṃ thinaṃ thiyanā [thīnaṃ thīyanā (syā.)] thiyitattaṃ cittassa. Panūdananti thinassa ca panūdanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – thinassa ca panūdanaṃ.

Kukkuccānaṃ nivāraṇanti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ. Akappiye kappiyasaññitā, kappiye akappiyasaññitā…pe… avajje vajjasaññitā, vajje avajjasaññitā. Yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho, idaṃ vuccati kukkuccaṃ. Api ca, dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho . ‘‘Kataṃ me vacīduccaritaṃ, akataṃ me vacīsucarita’’nti…pe… ‘‘kataṃ me manoduccaritaṃ, akataṃ me manosucarita’’nti…pe… ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti…pe… ‘‘kataṃ me adinnādānaṃ, akatā me adinnādānā veramaṇī’’ti…pe… ‘‘kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī’’ti…pe… ‘‘kato me musāvādo, akatā me musāvādā veramaṇī’’ti…pe… ‘‘katā me pisuṇā vācā [pisuṇavācā (ka.)], akatā me pisuṇāya vācāya veramaṇī’’ti…pe… ‘‘katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī’’ti…pe… ‘‘kato me samphappalāpo, akatā me samphappalāpā veramaṇī’’ti…pe… ‘‘katā me abhijjhā, akatā me anabhijjhā’’ti…pe… ‘‘kato me byāpādo, akato me abyāpādo’’ti…pe… ‘‘katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti , uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.


以下是完整的简体中文直译：
75\
"断除诸欲贪，[世尊对郁陀耶说]
以及两种忧；
驱除昏沉，防止后悔。"
"断除诸欲贪"："贪"：即对诸欲的欲贪、欲染、欲喜、欲爱、欲恋、欲渴、欲热恼、欲迷醉、欲执著、欲暴流、欲轭、欲取、欲贪盖。"断除诸欲贪"：对诸欲贪的断除、止息、舍离、平息、不死、涅槃。"世尊对郁陀耶"："郁陀耶"：世尊以名字称呼那婆罗门。"世尊"：这是尊敬的称呼...是真实的施设，即"世尊"。
"以及两种忧"："忧"：即心的不适、心苦、心触所生的不适苦受，心触所生的不适苦受。"以及两种忧"：对欲贪和忧两者的断除、止息、舍离、平息、不死、涅槃。
"驱除昏沉"："昏沉"：即心的不适业性、不堪任性、沉没、消沉、萎靡、退缩、退缩性、昏沉、昏沉性、昏沉状态。"驱除"：对昏沉的驱除、断除、止息、舍离、平息、不死、涅槃。
"防止后悔"："后悔"：手的后悔是后悔，脚的后悔是后悔，手脚的后悔是后悔。对不适当认为适当，对适当认为不适当...对无过认为有过，对有过认为无过。像这样的后悔、后悔性、后悔状态、心的追悔、意的混乱，这称为后悔。此外，因两种原因生起后悔、心的追悔、意的混乱 - 因已作和未作。如何因已作和未作而生起后悔、心的追悔、意的混乱？"我作了身恶行，未作身善行"而生起后悔、心的追悔、意的混乱。"我作了语恶行，未作语善行"...乃至..."我作了意恶行，未作意善行"...乃至..."我作了杀生，未作离杀生"...乃至..."我作了不与取，未作离不与取"...乃至..."我作了欲邪行，未作离欲邪行"...乃至..."我作了妄语，未作离妄语"...乃至..."我说了离间语，未作离离间语"...乃至..."我说了粗恶语，未作离粗恶语"...乃至..."我说了杂秽语，未作离杂秽语"...乃至..."我有贪，未有无贪"...乃至..."我有嗔，未有无嗔"...乃至..."我有邪见，未有正见"，生起后悔、心的追悔、意的混乱。如是因已作和未作而生起后悔、心的追悔、意的混乱。


Atha vā, ‘‘sīlesumhi aparipūrakārī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘indriyesumhi aguttadvāro’’ti…pe… ‘‘bhojane amattaññumhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānāti, cattāro sammappadhānāti cattāro iddhipādāti, pañcindriyānīti, pañca balānīti, satta bojjhaṅgāti, ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññātaṃ, samudayo me appahīno, maggo me abhāvito, nirodho me asacchikato’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

Kukkuccānaṃ nivāraṇanti kukkuccānaṃ āvaraṇaṃ nīvaraṇaṃ pahānaṃ upasamaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – kukkuccānaṃ nivāraṇaṃ. Tenāha bhagavā –

‘‘Pahānaṃ kāmacchandānaṃ, [udayāti bhagavā]

Domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇa’’nti.

76.

Upekkhāsatisaṃsuddhaṃ, dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedanaṃ.

Upekkhāsatisaṃsuddhanti. Upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā [cittasamatho (syā.) mahāni. 207] cittappassaddhatā majjhattatā cittassa. Satīti yā catutthe jhāne upekkhaṃ ārabbha sati anussati…pe… sammāsati. Upekkhāsatisaṃsuddhanti catutthe jhāne upekkhā ca sati ca suddhā honti visuddhā saṃsuddhā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattāti – upekkhāsatisaṃsuddhaṃ.

Dhammatakkapurejavanti dhammatakko vuccati sammāsaṅkappo. So ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti, evampi dhammatakkapurejavaṃ. Atha vā, dhammatakko vuccati sammādiṭṭhi. Sā ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti , evampi dhammatakkapurejavaṃ. Atha vā, dhammatakko vuccati catunnaṃ maggānaṃ pubbabhāgavipassanā. Sā ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti – evampi dhammatakkapurejavaṃ.

Aññāvimokkhaṃ pabrūmīti aññāvimokkho vuccati arahattavimokkho. Arahattavimokkhaṃ pabrūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – aññāvimokkhaṃ pabrūmi.

Avijjāya pabhedananti. Avijjāti dukkhe aññāṇaṃ…pe… avijjā moho akusalamūlaṃ. Pabhedananti avijjāya pabhedanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – avijjāya pabhedanaṃ. Tenāha bhagavā –

‘‘Upekkhāsatisaṃsuddhaṃ, dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedana’’nti.



以下是完整的简体中文直译：
或者，"我在诸戒中未圆满行持"而生起后悔、心的追悔、意的混乱；"我在诸根门未守护"...乃至..."我在饮食不知节量"..."我不修习觉醒"..."我不具足正念正知"..."我未修习四念处、四正勤、四神足、五根、五力、七觉支、八支圣道"..."我未遍知苦、未断集、未修道、未证灭"而生起后悔、心的追悔、意的混乱。
"防止后悔"：对后悔的遮蔽、防护、断除、止息、平息、舍离、平静、不死、涅槃。所以世尊说：
"断除诸欲贪，[世尊对郁陀耶说]
以及两种忧；
驱除昏沉，防止后悔。"
76\
"舍念清净，以法寻为先导；
我说由智解脱，破除无明。"
"舍念清净"："舍"：即在第四禅中的舍、舍性、等舍性、心平等性、心寂静性、中舍性。"念"：即在第四禅中缘舍的念、随念...乃至...正念。"舍念清净"：即在第四禅中舍和念是清净的、遍净的、极净的、遍洁净的、无垢的、离随烦恼的、柔软的、适业的、住立的、达不动的。
"以法寻为先导"："法寻"说的是正思惟。它在前、在先、为先导于智解脱，如是"以法寻为先导"。或者，"法寻"说的是正见。它在前、在先、为先导于智解脱，如是"以法寻为先导"。或者，"法寻"说的是四道之前分观。它在前、在先、为先导于智解脱，如是"以法寻为先导"。
"我说由智解脱"："由智解脱"说的是阿罗汉解脱。我说、宣说、演说、施设、建立、开显、分别、显明、宣说阿罗汉解脱。
"破除无明"："无明"：即对苦的无知...乃至...无明、痴、不善根。"破除"：对无明的破除、断除、止息、舍离、平息、不死、涅槃。所以世尊说：
"舍念清净，以法寻为先导；
我说由智解脱，破除无明。"

77.

Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassa vippahānena, nibbānaṃ iti vuccati.

Kiṃsusaṃyojano lokoti lokassa saṃyojanaṃ lagganaṃ bandhanaṃ upakkileso. Kena loko yutto payutto āyutto samāyutto laggo laggito palibuddhoti – kiṃsu saṃyojano loko.

Kiṃsu tassa vicāraṇanti kiṃsu tassa cāraṇaṃ vicāraṇaṃ paṭivicāraṇaṃ. Kena loko carati vicarati paṭivicaratīti – kiṃsu tassa vicāraṇaṃ. Kissassa vippahānena nibbānaṃ iti vuccatīti kissassa vippahānena vūpasamena paṭinissaggena paṭippassaddhiyā nibbānaṃ iti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – kissassa vippahānena nibbānaṃ iti vuccati. Tenāha so brāhmaṇo –

‘‘Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassa vippahānena, nibbānaṃ iti vuccatī’’ti.

78.

Nandisaṃyojanoloko, vitakkassa vicāraṇā;

Taṇhāya vippahānena, nibbānaṃ iti vuccati.

Nandisaṃyojano lokoti nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ, ayaṃ vuccati nandī. Yā nandī lokassa saṃyojanaṃ lagganaṃ bandhanaṃ upakkileso, imāya nandiyā loko yutto payutto āyutto samāyutto laggo laggito palibuddhoti – nandisaṃyojano loko.

Vitakkassa vicāraṇāti. Vitakkāti nava vitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko, ñātivitakko janapadavitakko , amarāvitakko, parānudayatāpaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, anavaññattipaṭisaṃyutto vitakko. Ime vuccanti nava vitakkā. Ime nava vitakkā lokassa cāraṇā vicāraṇā paṭivicāraṇā. Imehi navahi vitakkehi loko carati vicarati paṭivicaratīti – vitakkassa vicāraṇā.

Taṇhāya vippahānena nibbānaṃ iti vuccatīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhāya vippahānena nibbānaṃ iti vuccatīti taṇhāya vippahānena vūpasamena paṭinissaggena paṭippassaddhiyā nibbānaṃ iti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – taṇhāya vippahānena nibbānaṃ iti vuccati. Tenāha bhagavā –

‘‘Nandisaṃyojano loko, vitakkassa vicāraṇā;

Taṇhāya vippahānena, nibbānaṃ iti vuccatī’’ti.

79.

Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

Bhagavantaṃ puṭṭhumāgamā, taṃ suṇoma vaco tava.

Kathaṃ satassa caratoti kathaṃ satassa sampajānassa carato viharato iriyato vattayato pālayato yapayato yāpayatoti – kathaṃ satassa carato.

Viññāṇaṃuparujjhatīti viññāṇaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti – viññāṇaṃ uparujjhati.

Bhagavantaṃ puṭṭhumāgamāti buddhaṃ bhagavantaṃ puṭṭhuṃ pucchituṃ yācituṃ ajjhesituṃ pasādetuṃ āgamhā āgatamhā upāgatamhā sampattamhā, ‘‘tayā saddhiṃ samāgatamhā’’ti – bhagavantaṃ puṭṭhumāgamā.

Taṃ suṇoma vaco tavāti. Tanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ suṇoma uggaṇhāma dhārema upadhārema upalakkhemāti – taṃ suṇoma vaco tava. Tenāha so brāhmaṇo –

‘‘Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

Bhagavantaṃ puṭṭhumāgamā, taṃ suṇoma vaco tavā’’ti.



以下是完整的简体中文直译：
77\
"世间以何为结缚，什么是它的游行？
由断除什么，而说为涅槃？"
"世间以何为结缚"：即世间的结缚、粘著、束缚、随烦恼。世间以什么相应、系著、结合、相结合、粘著、执著、障碍 —— "世间以何为结缚"。
"什么是它的游行"：什么是它的行、游行、反复游行。世间以什么而行、游行、反复游行 —— "什么是它的游行"。"由断除什么而说为涅槃"：由断除什么、平息什么、舍离什么、止息什么而说、宣说、谈论、表述、阐明、称说为涅槃 —— "由断除什么而说为涅槃"。所以那婆罗门说：
"世间以何为结缚，什么是它的游行？
由断除什么，而说为涅槃？"
78\
"世间以喜为结缚，寻为游行；
由断除爱，而说为涅槃。"
"世间以喜为结缚"："喜"说的是渴爱。即贪、染著...乃至...贪婪、贪欲、不善根，这称为喜。这喜是世间的结缚、粘著、束缚、随烦恼，以这喜世间相应、系著、结合、相结合、粘著、执著、障碍。
"寻为游行"："寻"：九种寻 —— 欲寻、嗔寻、害寻、亲属寻、国土寻、不死寻、与怜悯他人相应的寻、与利养恭敬名闻相应的寻、与不轻侮相应的寻。这些称为九种寻。这九种寻是世间的行、游行、反复游行。以这九种寻世间而行、游行、反复游行。
"由断除爱而说为涅槃"："爱"：色爱...乃至...法爱。"由断除爱而说为涅槃"：由爱的断除、平息、舍离、止息而说、宣说、谈论、表述、阐明、称说为涅槃。所以世尊说：
"世间以喜为结缚，寻为游行；
由断除爱，而说为涅槃。"
79\
"如何正念而行，识得灭尽；
我来问世尊，愿闻您的话。"
"如何正念而行"：如何正念、正知而行、住、动作、活动、护持、维持、存活。
"识得灭尽"：识灭、平息、消失、止息。
"我来问世尊"：我们来、已来、已到、已达、"已与您相会"，为问、询问、请求、邀请、使净信佛世尊。
"愿闻您的话"："那"：我们听闻、领受、持守、注意、观察您的言语、言说、教导、教诫、教导。所以那婆罗门说：
"如何正念而行，识得灭尽；
我来问世尊，愿闻您的话。"

80.

Ajjhattañca bahiddhā ca, vedanaṃ nābhinandato;

Evaṃ satassa carato, viññāṇaṃ uparujjhati.

Ajjhattañca bahiddhā ca vedanaṃ nābhinandatoti ajjhattaṃ vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti [na ajjhosāya tiṭṭhati (syā.)], abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; bahiddhā vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; ajjhattabahiddhā vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Ajjhattaṃ samudayadhammānupassī vedanāsu vedanānupassī [idaṃ padaṃ natthi syā. potthake] viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; ajjhattaṃ vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattaṃ samudayavayadhammānupassī vedanāsu vedanānupassī viharanto…pe… bahiddhā samudayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; bahiddhā vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… bahiddhā samudayavayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā samudayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā samudayavayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Imehi dvādasahi ākārehi vedanāsu vedanānupassī viharanto…pe… anabhāvaṃ gameti.

Atha vā, vedanaṃ aniccato passanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Vedanaṃ dukkhato rogato gaṇḍato sallato aghato ābādhato…pe… nissaraṇato passanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Imehi cattālīsāya [dvācattāḷīsāya (syā.)] ākārehi vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – ajjhattañca bahiddhā ca vedanaṃ nābhinandato.

Evaṃsatassa caratoti evaṃ satassa sampajānassa carato viharato iriyato vattayato pālayato yapayato yāpayatoti – evaṃ satassa carato.



80.
对于不喜乐内在和外在的感受的人，
如此具念而行者，他的识会灭尽。
"对于不喜乐内在和外在的感受"意为：当安住于对内在感受随观感受时，不欢喜、不赞叹、不执着感受，舍弃、排除、消除、使之不存在对感受的欢喜、赞叹、执着、执取、执著、偏见；当安住于对外在感受随观感受时，不欢喜、不赞叹、不执着感受，舍弃、排除、消除、使之不存在对感受的欢喜、赞叹、执着、执取、执著、偏见；当安住于对内外感受随观感受时，不欢喜、不赞叹、不执着感受，舍弃、排除、消除、使之不存在对感受的欢喜、赞叹、执着、执取、执著、偏见。当安住于对内在感受生起随观感受时，不欢喜、不赞叹、不执着感受，舍弃、排除、消除、使之不存在对感受的欢喜、赞叹、执着、执取、执著、偏见；当安住于对内在感受消失随观感受时......当安住于对内在感受生灭随观感受时......当安住于对外在感受生起随观感受时，不欢喜、不赞叹、不执着感受，舍弃、排除、消除、使之不存在对感受的欢喜、赞叹、执着、执取、执著、偏见；当安住于对外在感受消失随观感受时......当安住于对外在感受生灭随观感受时......当安住于对内外感受生起随观感受时......当安住于对内外感受消失随观感受时......当安住于对内外感受生灭随观感受时，不欢喜、不赞叹、不执着感受，舍弃、排除、消除、使之不存在对感受的欢喜、赞叹、执着、执取、执著、偏见。以这十二种方式安住于对感受随观感受时......使之不存在。
或者，当观察感受无常时，不欢喜、不赞叹、不执着感受，舍弃、排除、消除、使之不存在对感受的欢喜、赞叹、执着、执取、执著、偏见。当观察感受是苦、是病、是疮、是箭、是祸、是疾......是出离时，不欢喜、不赞叹、不执着感受，舍弃、排除、消除、使之不存在对感受的欢喜、赞叹、执着、执取、执著、偏见。以这四十种方式安住于对感受随观感受时，不欢喜、不赞叹、不执着感受，舍弃、排除、消除、使之不存在对感受的欢喜、赞叹、执着、执取、执著、偏见。这就是"对于不喜乐内在和外在的感受"的意思。
"如此具念而行"意为：如此具念、正知而行、住、动、转、护、持、养生。


Viññāṇaṃ uparujjhatīti puññābhisaṅkhārasahagataṃ viññāṇaṃ apuññābhisaṅkhārasahagataṃ viññāṇaṃ āneñjābhisaṅkhārasahagataṃ viññāṇaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti – viññāṇaṃ uparujjhatī. Tenāha bhagavā –

‘‘Ajjhattañca bahiddhā ca, vedanaṃ nābhinandato;

Evaṃ satassa carato, viññāṇaṃ uparujjhatī’’ti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Udayamāṇavapucchāniddeso terasamo.

14. Posālamāṇavapucchāniddeso

81.

Yoatītaṃ ādisati, [iccāyasmā posālo]

Anejo chinnasaṃsayo;

Pāraguṃ[pāragū (syā. ka.)]sabbadhammānaṃ, atthi pañhena āgamaṃ.

Yo atītaṃ ādisatīti. Yoti yo so bhagavā sayambhū. Anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāvaṃ. Atītaṃ ādisatīti bhagavā attano ca paresañca atītampi ādisati, anāgatampi ādisati, paccuppannampi ādisati.

Kathaṃ bhagavā attano atītaṃ ādisati? Bhagavā attano atītaṃ ekampi jātiṃ ādisati, dvepi jātiyo ādisati, tissopi jātiyo ādisati, catassopi jātiyo ādisati, pañcapi jātiyo ādisati, dasapi jātiyo ādisati, vīsampi jātiyo ādisati, tiṃsampi jātiyo ādisati, cattālīsampi jātiyo ādisati , paññāsampi jātiyo ādisati, jātisatampi…pe… jātisahassampi… jātisatasahassampi… anekepi saṃvaṭṭakappe… anekepi vivaṭṭakappe… anekepi saṃvaṭṭavivaṭṭakappe ādisati – ‘‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ ādisati. Evaṃ bhagavā attano atītaṃ ādisati.

Kathaṃ bhagavā paresaṃ atītaṃ ādisati? Bhagavā paresaṃ atītaṃ ekampi jātiṃ ādisati, dvepi jātiyo ādisati…pe… anekepi saṃvaṭṭavivaṭṭakappe ādisati – ‘‘amutrāsi evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādi; tatrāpāsi evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ ādisati. Evaṃ bhagavā paresaṃ atītaṃ ādisati.

Bhagavā pañca jātakasatāni bhāsanto attano ca paresañca atītaṃ ādisati, mahāpadāniyasuttantaṃ [mahādhaniyasuttaṃ (syā.)] bhāsanto attano ca paresañca atītaṃ ādisati, mahāsudassaniyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, mahāgovindiyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, maghadeviyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati.

Vuttañhetaṃ bhagavatā – ‘‘atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāriñāṇaṃ [satānussariyañāṇaṃ (ka.) passa dī. ni. 

"识灭尽"意为：与福行相应的识、与非福行相应的识、与不动行相应的识都会灭尽、平息、消失、止息。这就是"识灭尽"的意思。因此世尊说：
"对于不喜乐内在和外在的感受的人，
如此具念而行者，他的识会灭尽。"
诵完偈颂后......[弟子说]："尊者，世尊是我的导师，我是他的弟子。"
优陀耶学童问记别解第十三品完。
14. 波娑罗学童问记别解
81.
[尊者波娑罗说道：]
"谁能指示过去，无动摇无疑惑，
已度一切诸法，我为问题而来。"
"谁能指示过去"中的"谁"指的是世尊，他是自觉者。无师自通，对以前未曾听闻的法自己证悟诸谛，在其中获得一切智，在诸力中得自在。"指示过去"意为：世尊能指示自己和他人的过去、未来和现在。
世尊如何指示自己的过去？世尊能指示自己过去的一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生......千生......百千生......许多成劫......许多坏劫......许多成坏劫，[说]："我在那里有如是名、如是姓、如是容貌、如是食物、如是感受苦乐、如是寿量，从那里死后生于彼处；在那里又有如是名、如是姓、如是容貌、如是食物、如是感受苦乐、如是寿量，从那里死后生于此处。"这样详细地指示各种各样的宿命。这就是世尊如何指示自己的过去。
世尊如何指示他人的过去？世尊能指示他人过去的一生、二生......许多成坏劫，[说]："他在那里有如是名、如是姓、如是容貌、如是食物、如是感受苦乐、如是寿量，从那里死后生于彼处；在那里又有如是名、如是姓、如是容貌、如是食物、如是感受苦乐、如是寿量，从那里死后生于此处。"这样详细地指示各种各样的宿命。这就是世尊如何指示他人的过去。
世尊讲说五百本生故事时指示自己和他人的过去，讲说大本经时指示自己和他人的过去，讲说大善见经时指示自己和他人的过去，讲说大典尊经时指示自己和他人的过去，讲说摩伽提婆经时指示自己和他人的过去。
这确实是世尊所说："纯陀，关于过去时，如来有随忆智。"

3.187] hoti. So yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho, cunda…pe… paccuppannañca kho, cunda, addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – ‘ayamantimā jāti, natthidāni punabbhavo’’’ti.

Indriyaparopariyattañāṇaṃ [indriyaparopariyattiñāṇaṃ (ka.) aṭṭhakathā oloketabbā] tathāgatassa tathāgatabalaṃ, sattānaṃ āsayānusayañāṇaṃ tathāgatassa tathāgatabalaṃ, yamakapāṭihīre ñāṇaṃ [yamakapāṭihiriyañāṇaṃ (syā.)] tathāgatassa tathāgatabalaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ tathāgatassa tathāgatabalaṃ, sabbaññutañāṇaṃ tathāgatassa tathāgatabalaṃ, anāvaraṇañāṇaṃ tathāgatassa tathāgatabalaṃ, sabbattha asaṅgamappaṭihatamanāvaraṇañāṇaṃ tathāgatassa tathāgatabalaṃ. Evaṃ bhagavā attano ca paresañca atītampi ādisati anāgatampi ādisati paccuppannampi ādisati ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti pakāsetīti – yo atītaṃ ādisati.

Iccāyasmā posāloti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… posāloti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā posālo.

Anejo chinnasaṃsayoti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo. Bhagavā lābhepi na iñjati…pe… dukkhepi na iñjati na calati na vedhati nappavedhati na sampavedhatīti anejo. Chinnasaṃsayoti saṃsayo vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho. So saṃsayo buddhassa bhagavato pahīno chinno ucchinno samucchinno vūpasanto paṭinissaggo paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍho. Tasmā buddho chinnasaṃsayoti – anejo chinnasaṃsayo.

Pāraguṃsabbadhammānanti bhagavā sabbadhammānaṃ abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū abhiññāpāragū sabbadhammānaṃ…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – pāragū sabbadhammānaṃ.

Atthi pañhena āgamanti pañhena atthiko āgatomhi…pe… ‘‘vahassetaṃ bhāra’’nti – atthi pañhena āgamaṃ. Tenāha so brāhmaṇo –

‘‘Yo atītaṃ ādisati, [iccāyasmā posālo]

Anejo chinnasaṃsayo;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgama’’nti.



他想要忆念多远就能忆念多远。纯陀，关于未来......关于现在，如来生起菩提智——'这是最后一生，现在没有再生。'"
如来的根性差别智是如来力，如来的众生意乐随眠智是如来力，如来的双神变智是如来力，如来的大悲定智是如来力，如来的一切智是如来力，如来的无障碍智是如来力，如来的一切处无着无碍无障智是如来力。这样，世尊指示、宣说、说明、建立、开显、分别、阐明、显示自己和他人的过去、未来和现在。这就是"谁能指示过去"的意思。
"尊者波娑罗说道"中，"说道"是句子连接词......尊者"是亲切的称呼......波娑罗"是那位婆罗门的名字......称呼。
"无动摇无疑惑"中，"动摇"指贪爱。即贪、染贪......贪求、贪欲、不善根。这动摇、贪爱在佛世尊处已断、已根除、已如断多罗树般、已令不存在、已使未来不再生起。因此佛是无动摇者。因已断动摇故无动摇。世尊对得失不动摇......对苦不动摇、不动、不震、不战栗、不颤动，故"无动摇"。"无疑惑"中，"疑惑"指犹疑。对苦的怀疑......心的迷惑。这疑惑在佛世尊处已断、已切断、已根除、已平息、已舍离、已止息、已不能生起、已为智火所烧。因此佛是无疑惑者。
"已度一切诸法"意为：世尊是通智度一切法者、遍知度一切法者、断除度一切法者、修习度一切法者、证悟度一切法者、等至度一切法者、通智度一切法者......他没有生死轮回的再生。
"我为问题而来"意为：我为问题而来......请担负这个重担。因此那婆罗门说：
"[尊者波娑罗说道：]
谁能指示过去，无动摇无疑惑，
已度一切诸法，我为问题而来。"

82.

Vibhūtarūpasaññissa, sabbakāyappahāyino;

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

Ñāṇaṃsakkānupucchāmi, kathaṃ neyyo tathāvidho.

Vibhūtarūpasaññissāti katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ – ayaṃ rūpasaññā. Vibhūtarūpasaññissāti catasso arūpasamāpattiyo paṭiladdhassa [lābhissa (syā.)] rūpasaññā vibhūtā honti vigatā atikkantā samatikkantā vītivattāti – vibhūtarūpasaññissa.

Sabbakāyappahāyinoti sabbo tassa paṭisandhiko rūpakāyo pahīno, tadaṅgasamatikkamā vikkhambhanappahānena pahīno tassa rūpakāyoti – sabbakāyappahāyino.

Ajjhattañca bahiddhā ca, natthi kiñcīti passatoti. Natthi kiñcīti ākiñcaññāyatanasamāpatti. Kiṃkāraṇā? Natthi kiñcīti ākiñcaññāyatanasamāpatti. Yaṃ viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāveti, vibhāveti, antaradhāpeti, ‘‘natthi kiñcī’’ti passati – taṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpattīti – ajjhattañca bahiddhā ca natthi kiñcīti passato.

Ñāṇaṃ sakkānupucchāmīti. Sakkāti – sakko. Bhagavā sakyakulā pabbajitotipi sakko …pe… pahīnabhayabheravo vigatalomahaṃsotipi sakko. Ñāṇaṃ sakkānupucchāmīti tassa ñāṇaṃ pucchāmi, paññaṃ pucchāmi, sambuddhaṃ pucchāmi. ‘‘Kīdisaṃ kiṃsaṇṭhitaṃ kiṃpakāraṃ kiṃpaṭibhāgaṃ ñāṇaṃ icchitabba’’nti – ñāṇaṃ sakkānupucchāmi.

Kathaṃ neyyo tathāvidhoti kathaṃ so netabbo vinetabbo anunetabbo paññapetabbo nijjhāpetabbo pekkhetabbo pasādetabbo? Kathaṃ tena [kathamassa (syā.)] uttari ñāṇaṃ uppādetabbaṃ? Tathāvidhoti tathāvidho tādiso tassaṇṭhito tappakāro tappaṭibhāgo yo so ākiñcaññāyatanasamāpattilābhīti – kathaṃ neyyo tathāvidho. Tenāha so brāhmaṇo –

‘‘Vibhūtarūpasaññissa, sabbakāyappahāyino;

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

Ñāṇaṃ sakkānupucchāmi, kathaṃ neyyo tathāvidho’’ti.

83.

Viññāṇaṭṭhitiyo sabbā, [posālāti bhagavā]

Abhijānaṃ tathāgato;

Tiṭṭhantamenaṃ jānāti, dhimuttaṃ tapparāyaṇaṃ;

Viññāṇaṭṭhitiyo sabbāti bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti, paṭisandhivasena satta viññāṇaṭṭhitiyo jānāti. Kathaṃ bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti? Vuttañhetaṃ bhagavatā – ‘‘rūpupayaṃ [rūpūpāyaṃ (syā. ka.) passa saṃ. ni. 

82.
"色想已清净，一切身已舍，
内外皆观察，'无有任何物'，
我问释迦智，如此应如何？"
"色想已清净"中，什么是色想？色界定的入定者或出生者或现法乐住者的想、认知、已认知的状态，这是色想。"色想已清净"意为：已得四无色定者的色想已清净、已离去、已超越、已完全超越、已度过。
"一切身已舍"意为：他的一切结生色身已舍，通过暂时超越和镇伏断而舍离了色身。
"内外皆观察，'无有任何物'"中，"无有任何物"是无所有处定。为什么叫"无有任何物"？因为有念地入识无边处定后出定，使那

3.53] vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya [tiṭṭhati (syā. ka.)], rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā, bhikkhave…pe… saññupayaṃ vā, bhikkhave…pe… saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyā’’ti. Evaṃ bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti.

Kathaṃ bhagavā paṭisandhivasena satta viññāṇaṭṭhitiyo jānāti? Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, sattā nānattakāyā nānattasaññino – seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

‘‘Santi , bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

‘‘Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

‘‘Santi , bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthī [catutthā (syā.) passa a. ni. 


3.53] 诸比丘，识若安住，则会以色为所缘，以色为依止，以喜为滋润，而得增长、增进、广大。诸比丘，或以受为所依...乃至...诸比丘，或以想为所依...乃至...诸比丘，或以行为所依，识若安住，则会以诸行为所缘，以诸行为依止，以喜为滋润，而得增长、增进、广大。"如是，世尊依行蕴而知四识住。
世尊如何依结生而知七识住？此即是世尊所说："诸比丘，有诸众生，身异想异，如人类、某些天众及某些堕处众。此为第一识住。
"诸比丘，有诸众生，身异想一，如初生的梵众天。此为第二识住。
"诸比丘，有诸众生，身一想异，如光音天。此为第三识住。
"诸比丘，有诸众生，身一想一，如遍净天。此为第四识住。

7.44] viññāṇaṭṭhiti.

‘‘Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā, ananto ākāsoti ākāsānañcāyatanūpagā. Ayaṃ pañcamī [pañcamā (syā.)] viññāṇaṭṭhiti.

‘‘Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma, anantaṃ viññāṇanti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhī [chaṭṭho (syā.)] viññāṇaṭṭhiti.

‘‘Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanūpagā. Ayaṃ sattamī [sattamā (syā.)] viññāṇaṭṭhiti’’. Evaṃ bhagavā paṭisandhivasena satta viññāṇaṭṭhitiyo jānātīti – viññāṇaṭṭhitiyo sabbā.

Posālāti bhagavāti. Posālāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – posālāti bhagavā.

Abhijānaṃ tathāgatoti. Abhijānanti abhijānanto vijānanto paṭivijānanto paṭivijjhanto tathāgato. Vuttañhetaṃ bhagavatā – ‘‘atītaṃ cepi kho, cunda, hoti abhūtaṃ atacchaṃ anatthasañhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasañhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi kho, cunda, hoti bhūtaṃ tacchaṃ atthasañhitaṃ, tatra kālaññū tathāgato hoti tasseva pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti…pe… paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasañhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasañhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasañhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī. Tasmā tathāgatoti vuccati.

‘‘Yaṃ kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā , sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā tathāgatoti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti no aññathā. Tasmā tathāgatoti vuccati. Yathāvādī, cunda, tathāgato tathākārī; yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā tathāgatoti vuccati. Sadevake, cunda, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī. Tasmā tathāgatoti vuccatī’’ti – abhijānaṃ tathāgato.


7.44] 识住。
"诸比丘，有诸众生，完全超越色想，灭除对立想，不作意种种想，'虚空无边'，而达空无边处。此为第五识住。
"诸比丘，有诸众生，完全超越空无边处，'识无边'，而达识无边处。此为第六识住。
"诸比丘，有诸众生，完全超越识无边处，'无所有'，而达无所有处。此为第七识住。"如是，世尊依结生而知七识住 - 一切识住。
"波沙罗！"世尊说。"波沙罗"是世尊呼唤那位婆罗门的名字。"世尊"是尊敬的称谓...乃至...真实的施设，即是"世尊"。
"如来证知"。"证知"即是了知、明了、通达、洞察的如来。此即是世尊所说："纯陀，若是过去之事，虚妄不实无益，如来不予记说。纯陀，若是过去之事，真实正确无益，如来亦不记说。纯陀，若是过去之事，真实正确有益，如来知时而为记说此问。纯陀，若是未来之事...乃至...纯陀，若是现在之事，虚妄不实无益，如来不予记说。纯陀，若是现在之事，真实正确无益，如来亦不记说。纯陀，若是现在之事，真实正确有益，如来知时而为记说此问。如是，纯陀，对于过去、未来、现在诸法，如来是应时语者、真实语者、有益语者、法语者、律语者。因此称为如来。
"纯陀，凡是包含天、魔、梵的世界，包含沙门、婆罗门的众生界，包含天、人，所见、所闻、所觉、所知、所得、所寻、意所思维，这一切皆为如来所证悟。因此称为如来。纯陀，从如来证得无上正等觉之夜，直至入无余涅槃界之夜，在此期间所说、所言、所示，皆如实不异。因此称为如来。纯陀，如来如说则行，如行则说。如是，如说则行，如行则说。因此称为如来。纯陀，在包含天、魔、梵的世界，包含沙门、婆罗门的众生界，包含天、人中，如来是胜者、无能胜者、一切知见者、自在者。因此称为如来。" - 如来证知。


Tiṭṭhantamenaṃ jānātīti bhagavā idhatthaññeva [idhaṭṭhaññeva (syā.)] jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā manussesu uppajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo suppaṭipanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’’ti.

Vuttañhetaṃ bhagavatā – ‘‘idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno, tathā ca iriyati, tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti.

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatī’ti.

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatī’ti.

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā manussesu uppajjissatī’ti.

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti.

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’’ti – tiṭṭhantamenaṃ jānāti.


"知其住立"，即世尊就在此处依业行而知："此人身坏命终后，将生于恶趣、苦趣、堕处、地狱。"世尊就在此处依业行而知："此人身坏命终后，将生于畜生道。"世尊就在此处依业行而知："此人身坏命终后，将生于饿鬼界。"世尊就在此处依业行而知："此人身坏命终后，将生于人间。"世尊就在此处依业行而知："此人行善，身坏命终后，将生于善趣天界。"
此即是世尊所说："舍利弗，我于此以心观察某人之心而知：'此人如是行道，如是举止，踏上如是道路，身坏命终后，将生于恶趣、苦趣、堕处、地狱。'
"舍利弗，我于此以心观察某人之心而知：'此人如是行道，如是举止，踏上如是道路，身坏命终后，将生于畜生道。'
"舍利弗，我于此以心观察某人之心而知：'此人如是行道，如是举止，踏上如是道路，身坏命终后，将生于饿鬼界。'
"舍利弗，我于此以心观察某人之心而知：'此人如是行道，如是举止，踏上如是道路，身坏命终后，将生于人间。'
"舍利弗，我于此以心观察某人之心而知：'此人如是行道，如是举止，踏上如是道路，身坏命终后，将生于善趣天界。'
"舍利弗，我于此以心观察某人之心而知：'此人如是行道，如是举止，踏上如是道路，将灭尽诸漏，于现法中自证知、作证、具足住于无漏心解


Dhimuttaṃ tapparāyaṇanti. Dhimuttanti ākiñcaññāyatanaṃ. Dhimuttanti vimokkhena dhimuttaṃ tatrādhimuttaṃ tadadhimuttaṃ tadādhipateyyaṃ. Atha vā, bhagavā jānāti – ‘‘ayaṃ puggalo rūpādhimutto saddādhimutto gandhādhimutto rasādhimutto phoṭṭhabbādhimutto kulādhimutto gaṇādhimutto āvāsādhimutto lābhādhimutto yasādhimutto pasaṃsādhimutto sukhādhimutto cīvarādhimutto piṇḍapātādhimutto senāsanādhimutto gilānapaccayabhesajjaparikkhārādhimutto suttantādhimutto vinayādhimutto abhidhammādhimutto āraññakaṅgādhimutto piṇḍapātikaṅgādhimutto paṃsukūlikaṅgādhimutto tecīvarikaṅgādhimutto sapadānacārikaṅgādhimutto khalupacchābhattikaṅgādhimutto nesajjikaṅgādhimutto yathāsanthatikaṅgādhimutto paṭhamajjhānādhimutto dutiyajjhānādhimutto tatiyajjhānādhimutto catutthajjhānādhimuttoākāsānañcāyatanasamāpattādhimutto viññāṇañcāyatanasamāpattādhimutto ākiñcaññāyatanasamāpattādhimutto nevasaññānāsaññāyatanasamāpattādhimutto’’tidhimuttaṃ.

Tapparāyaṇanti ākiñcaññāyatanamayaṃ tapparāyaṇaṃ kammaparāyaṇaṃ vipākaparāyaṇaṃ kammagarukaṃ paṭisandhigarukaṃ . Atha vā, bhagavā jānāti – ‘‘ayaṃ puggalo rūpaparāyaṇo…pe… nevasaññānāsaññāyatanasamāpattiparāyaṇo’’ti – dhimuttaṃ tapparāyaṇaṃ. Tenāha bhagavā –

‘‘Viññāṇaṭṭhitiyo sabbā, [posālāti bhagavā]

Abhijānaṃ tathāgato;

Tiṭṭhantamenaṃ jānāti, dhimuttaṃ tapparāyaṇa’’nti.



"倾向于彼，以彼为归趣"。"倾向于"指无所有处。"倾向于"即以解脱而倾向，于彼倾向，向彼倾向，以彼为主。或者，世尊知道："此人倾向于色、倾向于声、倾向于香、倾向于味、倾向于触、倾向于家族、倾向于群众、倾向于住处、倾向于利养、倾向于名声、倾向于赞誉、倾向于安乐、倾向于衣服、倾向于饮食、倾向于卧具、倾向于病者所需医药资具、倾向于经、倾向于律、倾向于论、倾向于林住支、倾向于乞食支、倾向于粪扫衣支、倾向于三衣支、倾向于次第乞食支、倾向于不作后食支、倾向于常坐不卧支、倾向于随处住支、倾向于初禅、倾向于第二禅、倾向于第三禅、倾向于第四禅、倾向于空无边处定、倾向于识无边处定、倾向于无所有处定、倾向于非想非非想处定" - 倾向于。
"以彼为归趣"即以无所有处为归趣，以业为归趣，以果报为归趣，以业为重，以结生为重。或者，世尊知道："此人以色为归趣...乃至...以非想非非想处定为归趣" - 倾向于彼，以彼为归趣。因此世尊说：
"一切识住，[波沙罗！世尊说]
如来皆证知；
知其住立者，倾向与归趣。"

84.

Ākiñcaññāsambhavaṃ ñatvā, nandisaṃyojanaṃ iti;

Evametaṃ abhiññāya, tato tattha vipassati;

Etaṃ ñāṇaṃ tathaṃ tassa, brāhmaṇassa vusīmato.

Ākiñcaññāsambhavaṃ ñatvāti ākiñcaññāsambhavoti vuccati ākiñcaññāyatanasaṃvattaniko kammābhisaṅkhāro. Ākiñcaññāyatanasaṃvattanikaṃ kammābhisaṅkhāraṃ ākiñcaññāsambhavoti ñatvā, laggananti ñatvā, bandhananti ñatvā, palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ākiñcaññāsambhavaṃ ñatvā.

Nandisaṃyojanaṃ itīti nandisaṃyojanaṃ vuccati arūparāgo. Arūparāgena taṃ kammaṃ laggaṃ laggitaṃ palibuddhaṃ arūparāgaṃ nandisaṃyojananti ñatvā, laggananti ñatvā, bandhananti ñatvā, palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ itīti – nandisaṃyojanaṃ iti.

Evametaṃ abhiññāyāti evaṃ etaṃ abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – evametaṃ abhiññāya.

Tato tattha vipassatīti. Tatthāti ākiñcaññāyatanaṃ samāpajjitvā tato vuṭṭhahitvā tattha jāte cittacetasike dhamme aniccato vipassati, dukkhato vipassati, rogato…pe… nissaraṇato vipassati dakkhati oloketi nijjhāyati upaparikkhatīti – tato tattha vipassati.

Etaṃ ñāṇaṃ tathaṃ tassāti etaṃ ñāṇaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītaṃ tassāti – etaṃ ñāṇaṃ tathaṃ tassa.

Brāhmaṇassavusīmatoti. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmāti. Brāhmaṇassa vusīmatoti puthujjanakalyāṇaṃ upādāya satta sekkhā appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya vasanti saṃvasanti āvasanti parivasanti; arahā vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto; so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro; natthi tassa punabbhavoti – brāhmaṇassa vusīmato. Tenāha bhagavā –

‘‘Ākiñcaññāsambhavaṃ ñatvā, nandisaṃyojanaṃ iti;

Evametaṃ abhiññāya, tato tattha vipassati;

Etaṃ ñāṇaṃ tathaṃ tassa, brāhmaṇassa vusīmato’’ti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Posālamāṇavapucchāniddeso cuddasamo.

15. Mogharājamāṇavapucchāniddeso



84.
知无所有生起，及以喜为结缚；
如是已觉知此，从彼于彼观察；
此为彼如实智，圆满婆罗门者。
"知无所有生起"中，"无所有生起"是指导向无所有处的业行。应知导向无所有处的业行为"无所有生起"，应知是执著，应知是束缚，应知是障碍，即已知、已衡量、已判断、已明了、已显明。 - "知无所有生起"。
"及以喜为结缚"中，"喜结"是指无色贪。由无色贪，彼业被执著、被束缚、被障碍，应知无色贪为"喜结"，应知是执著，应知是束缚，应知是障碍，即已知、已衡量、已判断、已明了、已显明。"及"是句的连接、句的结合、句的圆满、字的和合、文的顺适、句的次第。- "及以喜为结缚"。
"如是已觉知此"即如是已觉知此，已知、已衡量、已判断、已明了、已显明。- "如是已觉知此"。
"从彼于彼观察"中，"于彼"即入无所有处定后，从彼出定，观察彼处所生的心心所法为无常，观察为苦，观察为病...乃至...观察为出离，见、观、省察、伺察。- "从彼于彼观察"。
"此为彼如实智"即此智是真实、如实、如理、不颠倒的彼之智。- "此为彼如实智"。
"圆满婆罗门者"中，"婆罗门"因已除去七法而为婆罗门...乃至...无依止者即称为婆罗门。"圆满婆罗门者"，除了善凡夫，七有学为证得未证，为获得未获，为作证未作证而住、共住、安住、遍住；阿罗汉是已住、已作所作、已卸重担、已达自利、已尽有结、正智解脱者；他是已住、已行...乃至...生死轮回；他无再有。- "圆满婆罗门者"。因此世尊说：
"知无所有生起，及以喜为结缚；
如是已觉知此，从彼于彼观察；
此为彼如实智，圆满婆罗门者。"
随偈颂终...乃至..."大德世尊是我师，我是弟子。"
波沙罗学童问记别释第十四竟。
十五、摩伽罗阇学童问记别释

85.

Dvāhaṃsakkaṃ apucchissaṃ, [iccāyasmā mogharājā]

Na me byākāsi cakkhumā;

Yāvatatiyañca devīsi[devisi (syā.)], byākarotīti me sutaṃ.

Dvāhaṃ sakkaṃ apucchissanti so brāhmaṇo dvikkhattuṃ buddhaṃ bhagavantaṃ pañhaṃ apucchi. Tassa bhagavā pañhaṃ puṭṭho na byākāsi – ‘‘tadantarā [cakkhusamanantarā (syā.)] imassa brāhmaṇassa indriyaparipāko bhavissatī’’ti. Sakkanti sakko. Bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhanaṃ. Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko. Dvāhaṃ sakkaṃ apucchissanti dvāhaṃ sakkaṃ apucchissaṃ ayācissaṃ ajjhesissaṃ pasādayissanti – dvāhaṃ sakkaṃ apucchissaṃ.

Iccāyasmā mogharājāti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… mogharājāti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā mogharājā.

Na me byākāsi cakkhumāti. Na me byākāsīti na me byākāsi na ācikkhi na desesi na paññapesi na paṭṭhapesi na vivari na vibhaji na uttānīakāsi na pakāsesi. Cakkhumāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi [dibbena cakkhunāpi (ka.)] 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. Yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ [ummārapupphasamānaṃ (syā.) mahāni. 156]. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ siniddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ [aḷāriṭṭhakasamānaṃ (syā.)]. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ. Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca . Yadā hi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato [atthaṅgamito (syā. ka.)] hoti; kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho [akālamegho (syā. ka.) passa mahāni. 156] abbhuṭṭhito hoti. Evarūpe caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekaṃ ce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya, taṃyeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikaṃ maṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā.


85.
"我曾两次请问释迦，[尊者摩伽罗阇说]
具眼者未为我解说；
闻说若第三次请问，天仙即为开示。"
"我曾两次请问释迦"中，那位婆罗门两次向佛世尊请问。世尊对他所问未作解说 - "在此期间[眼识生起间]，此婆罗门的诸根将成熟。""释迦"即具德者。世尊从释迦族出家故称释迦。或者，富有、大富、具财故称释迦。他有这些财富，即：信财、戒财、惭财、愧财、闻财、施财、慧财、念处财、正勤财、神足财、根财、力财、觉支财、道财、果财、涅槃财。以这些种种财宝富有、大富、具财故称释迦。或者，能、有力、胜任、勇猛、英勇、无畏、无惧、无恐、不逃避、已断怖畏、离身毛竖立故称释迦。"我曾两次请问释迦"即我曾两次请问释迦、祈求、乞请、使之信乐。
"尊者摩伽罗阇说"中，"说"是句的连接...乃至..."尊者"是爱语...乃至..."摩伽罗阇"是那位婆罗门的名字...乃至...称呼。
"具眼者未为我解说"中，"未为我解说"即未为我解说、未说明、未开示、未施设、未建立、未开启、未分别、未显示、未宣说。"具眼者"，世尊以五眼具眼 - 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？世尊的肉眼有五种颜色 - 青色、黄色、赤色、黑色和白色。眼睫毛所在处是青色，深青、悦意、可见、如青莲花。其外是黄色，金黄、悦意、可见、如迦尼迦拉花。世尊的两眼角是赤色，深赤、悦意、可见、如因陀罗虫。中间是黑色，深黑、不粗糙、光滑、悦意、可见、如阿达利吒迦。其外是白色，纯白、洁白、清净、悦意、可见、如晨星。以此生得肉眼，属己身所摄，由宿世善业所生，世尊能见四周一由旬，无论昼夜。即使具足四种黑暗：日已落山，是黑月十五日，密林茂密，大云密布。在如是具足四种黑暗时，亦能见四周一由旬。无有墙壁、门扇、围墙、山岳、灌木、藤蔓能障碍见色。若取一粒芝麻作记号放入芝麻堆中，也能取出那粒芝麻。如是清净是世尊的生得肉眼。如是世尊以肉眼具眼。


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

Kathaṃ bhagavā paññācakkhunāpi cakkhumā? Bhagavā mahāpañño puthupañño javanapañño hāsapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhidappatto catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā 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 [dhammasāmi (syā. ka.)] tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ [aphusitaṃ (syā. ka.)] paññāya. Atītaṃ anāgataṃ paccuppannaṃ [atītānāgatapaccuppannaṃ (syā.)] upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ [atthi dhammaṃ jānitabbaṃ (ka.)] attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā [paramattho vā attho (ka.)], sabbaṃ taṃ anto buddhañāṇe parivattati.


世尊如何以天眼具眼？世尊以清净超人的天眼见诸有情死时、生时，见卑贱、高贵、善色、恶色、善趣、恶趣，随业而往的有情。他了知："这些尊贵的有情具身恶行、具语恶行、具意恶行、诽谤圣者、持邪见、受持邪见业，他们身坏命终后生于恶趣、苦趣、堕处、地狱；或者这些尊贵的有情具身善行、具语善行、具意善行、不诽谤圣者、持正见、受持正见业，他们身坏命终后生于善趣天界。"如是以清净超人的天眼见诸有情死时、生时，见卑贱、高贵、善色、恶色、善趣、恶趣，了知诸有情随业而往。若世尊愿意，能见一世界、二世界、三世界、四世界、五世界、十世界、二十世界、三十世界、四十世界、五十世界、百世界、小千世界、中千世界、三千世界、大千世界，或随其所欲见多少即能见多少。如是清净是世尊的天眼。如是世尊以天眼具眼。
世尊如何以慧眼具眼？世尊是大慧者、广慧者、速慧者、利慧者、锐慧者、抉择慧者、善于慧辨别者、已破智者、已得无碍解者、已证四无畏者、持十力者、人牡牛、人狮子、人龙象、人良马、人牛王、具无量智、无量威力、无量名称、富有、大富、具财、引导者、教导者、随顺引导者、使了知者、使领悟者、使观察者、使信乐者。世尊实是未生道的使生者、未起道的使起者、未说道的说者、知道者、晓道者、达道者，如今诸弟子随道而住，后来具足。
世尊实是知者而知、见者而见、具眼者、具智者、具法者、梵行者、说者、开演者、义的引导者、甘露的施与者、法主、如来。对世尊无有不知、不见、不了、不证、不触的法。过去、未来、现在一切法皆以一切行相现于佛世尊智前。凡应知之法，若自利、若利他、若两利，若现法义、若后法义、若显义、若深义、若隐义、若密义、若导义、若已导义、若无过义、若无染义、若清净义、若最上义，一切皆转于佛智中。


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

Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesañca sattānaṃ bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte jānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ [timitipiṅgalaṃ (ka.)] upādāya antomahāsamudde parivattanti, evameva sadevako loko samārako loko sabrahmako loko sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti, evameva yepi te sāriputtasamā paññāya samannāgatā tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati.

Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā [te bhindantā (syā. ka.)] maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni. Kathitā visajjitā ca te pañhā bhagavatā [bhagavato (ka.)] honti niddiṭṭhakāraṇā. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati – yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā.


一切身业随顺佛世尊之智，一切语业随顺智，一切意业随顺智。佛世尊对过去无障碍智，对未来无障碍智，对现在无障碍智，所有应知即是智，所有智即是应知。智以应知为边际，应知以智为边际，不超过应知而智转起，不超过智而有应知之道。彼等诸法互相为边际而住。譬如两个盒盖善相合，下盒盖不超过上盒盖，上盒盖不超过下盒盖，互相为边际而住；如是佛世尊的应知与智互相为边际而住。所有应知即是智，所有智即是应知，智以应知为边际，应知以智为边际，不超过应知而智转起，不超过智而有应知之道。彼等诸法互相为边际而住。
佛世尊之智于一切法中转起。一切法系属于佛世尊的转向、期望、作意、心生。佛世尊之智于一切有情中转起。世尊知一切有情的意向、随眠、行为、胜解，知少尘者、多尘者、利根者、钝根者、善相者、恶相者、易教者、难教者、能者不能者。包含天、魔、梵的世界，包含沙门、婆罗门的众生界，包含天、人，皆转于佛智中。
如任何鱼和龟乃至大鱼转于大海中，如是包含天、魔、梵的世界，包含沙门、婆罗门的众生界，包含天、人，皆转于佛智中。如任何鸟乃至金翅鸟转于虚空之域，如是即使像舍利弗那样具慧者，也只转于佛智之域；佛智遍覆并超越天人之慧而住。
那些剎帝利贤者、婆罗门贤者、居士贤者、沙门贤者，精细、善于论难、能裂毫毛者，似乎以慧行破除诸见。他们准备问题后往诣如来请问隐秘和覆藏的。彼等问题为世尊所说、所答、所示因由。彼等即归依世尊。其时世尊实在以慧而胜出。如是世尊以慧眼具眼。;


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

‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (syā.)] janatamapetasoko, avekkhassu jātijarābhibhūta’’nti.

Evaṃ bhagavā buddhacakkhunāpi cakkhumā.

Kathaṃ bhagavā samantacakkhunāpi cakkhumā? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

‘‘Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

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

Evaṃ bhagavā samantacakkhunāpi cakkhumāti – na me byākāsi cakkhumā.

Yāvatatiyañca devīsi, byākarotīti me sutanti yāvatatiyaṃ buddho sahadhammikaṃ pañhaṃ puṭṭho byākaroti no saṃsāretīti [sampāyatīti (syā.)] – evaṃ mayā uggahitaṃ, evaṃ mayā upadhāritaṃ, evaṃ mayā upalakkhitaṃ. Devīsīti bhagavā ceva isi cāti – devīsi. Yathā rājā pabbajitā vuccanti rājisayo, brāhmaṇā pabbajitā vuccanti brāhmaṇisayo, evameva bhagavā devo ceva isi cāti – devīsi.


世尊如何以佛眼具眼？世尊以佛眼观察世间，见诸有情少尘者、多尘者、利根者、钝根者、善相者、恶相者、易教者、难教者，有些住于见后世过失怖畏者。譬如在青莲池、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、沉于水中而滋养，有些青莲、红莲、白莲生于水中、长于水中、与水面齐，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；如是世尊以佛眼观察世间，见诸有情少尘者、多尘者、利根者、钝根者、善相者、恶相者、易教者、难教者，有些住于见后世过失怖畏者。世尊知道："此人是贪行者，此人是瞋行者，此人是痴行者，此人是寻行者，此人是信行者，此人是智行者。"世尊对贪行者说不净观；对瞋行者说慈心修习；世尊令痴行者住于诵习、询问、适时闻法、适时法谈、亲近师长；世尊对寻行者说入出息念；对信行者说能生信之相：佛之正觉、法之善法性、僧之善行道及诸戒；对自己智行者，世尊说观相：无常相、苦相、无我相。
"如立于山巅石上，能普见众生四方；
如是具慧者登上，法所成楼普眼者；
无忧者观察陷于，忧者为生老所败。"
如是世尊以佛眼具眼。
世尊如何以普眼具眼？"普眼"即是一切知智。世尊具足、完具、达到、完达、获得、完获、具备一切知智。
"此处无有他未见，亦无未识应未知；
一切应知皆已知，故如来为普眼者。"
如是世尊以普眼具眼 - "具眼者未为我解说"。
"直至第三次，天仙为开示，如是我所闻"中，佛被问到第三次即解说如法之问，不转移[不圆满] - 如是我所领受，如是我所忆持，如是我所观察。"天仙"中，世尊既是天又是仙故为天仙。如出家的王称为王仙，出家的婆罗门称为婆罗门仙，如是世尊既是天又是仙故为天仙。


Atha vā, bhagavā pabbajitotipi isi. Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesītipi isi. Mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesītipi isi. Mahato tamokāyassa padālanaṃ esī gavesī pariyesītipi isi. Mahato vipallāsassa pabhedanaṃ esī gavesī pariyesītipi isi. Mahato taṇhāsallassa abbahanaṃ… mahato diṭṭhisaṅghāṭassa viniveṭhanaṃ… mahato mānaddhajassa papātanaṃ… mahato abhisaṅkhārassa vūpasamaṃ… mahato oghassa nittharaṇaṃ… mahato bhārassa nikkhepanaṃ… mahato saṃsāravaṭṭassa upacchedaṃ… mahato santāpassa nibbāpanaṃ… mahato pariḷāhassa paṭippassaddhiṃ… mahato dhammaddhajassa ussāpanaṃ esī gavesī pariyesītipi isi. Mahante satipaṭṭhāne… mahante sammappadhāne… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesītipi isi. Mahesakkhehi vā sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho’’tipi isīti – yāvatatiyañca devīsi byākarotīti me sutaṃ. Tenāha so brāhmaṇo –

‘‘Dvāhaṃ sakkaṃ apucchissaṃ, [iccāyasmā mogharājā]

Na me byākāsi cakkhumā;

Yāvatatiyañca devīsi, byākarotīti me suta’’nti.

86.

Ayaṃ loko paro loko, brahmaloko sadevako;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino.

Ayaṃ loko paro lokoti. Ayaṃ lokoti manussaloko. Paro lokoti manussalokaṃ ṭhapetvā sabbo paro lokoti – ayaṃ loko paro loko.

Brahmaloko sadevakoti sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussāti – brahmaloko sadevako.

Diṭṭhiṃ te nābhijānātīti tuyhaṃ diṭṭhiṃ khantiṃ ruciṃ laddhiṃ ajjhāsayaṃ adhippāyaṃ loko na jānāti – ‘‘ayaṃ evaṃdiṭṭhiko evaṃkhantiko evaṃruciko evaṃladdhiko evaṃajjhāsayo evaṃadhippāyo’’ti na jānāti na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – diṭṭhiṃ te nābhijānāti.

Gotamassa yasassinoti bhagavā yasappattoti yasassī. Atha vā, bhagavā sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānantipi yasassīti – gotamassa yassino. Tenāha so brāhmaṇo –

‘‘Ayaṃ loko paro loko, brahmaloko sadevako;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino’’ti.

87.

Evaṃabhikkantadassāviṃ, atthi pañhena āgamaṃ;

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passati.

Evaṃ abhikkantadassāvinti evaṃ abhikkantadassāviṃ aggadassāviṃ seṭṭhadassāviṃ viseṭṭhadassāviṃ pāmokkhadassāviṃ uttamadassāviṃ paramadassāvinti – evaṃ abhikkantadassāviṃ.

Atthi pañhena āgamanti pañhena atthiko āgatomhi…pe… vahassetaṃ bhāranti, evampi atthi pañhena āgamaṃ.

Kathaṃ lokaṃ avekkhantanti kathaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – kathaṃ lokaṃ avekkhantaṃ.

Maccurājā na passatīti maccurājā na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – maccurājā na passati. Tenāha so brāhmaṇo –

‘‘Evaṃ abhikkantadassāviṃ, atthi pañhena āgamaṃ;

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.



或者，世尊出家故为仙。寻求、遍求大戒蕴故为仙。寻求、遍求大定蕴...乃至...大慧蕴...大解脱蕴...大解脱知见蕴故为仙。寻求、遍求大暗聚的破坏故为仙。寻求、遍求大颠倒的破坏故为仙。寻求、遍求大爱箭的拔除...大见网的解开...大慢幢的摧倒...大行的止息...大暴流的度过...大重担的舍弃...大轮回的断绝...大热恼的熄灭...大烧恼的平息...大法幢的竖立故为仙。寻求、遍求大念处...大正勤...大根...大力...大觉支...大八圣道...大究竟不死涅槃故为仙。或为大威德有情所寻求、遍求："佛在何处？世尊在何处？天中天在何处？人牛王在何处？"故为仙 - "直至第三次，天仙为开示，如是我所闻。"因此那婆罗门说：
"我曾两次请问释迦，[尊者摩伽罗阇说]
具眼者未为我解说；
直至第三次，天仙，
为开示，如是我所闻。"
86.
此世界他世界，梵世界及天界；
不知汝见解者，瞿昙有名声者。
"此世界他世界"中，"此世界"是人世界。"他世界"是除人世界外一切他世界 - "此世界他世界"。
"梵世界及天界"即含天、魔、梵的世界，含沙门、婆罗门的众生界，含天、人 - "梵世界及天界"。
"不知汝见解"即世间不知你的见、忍、喜好、所持、意向、意趣 - "他是如是见者、如是忍者、如是喜好者、如是所持者、如是意向者、如是意趣者"，不知、不见、不观、不得、不获、不证得 - "不知汝见解"。
"瞿昙有名声者"，世尊得名声故有名声。或者，世尊受尊敬、尊重、崇敬、供养、恭敬，得衣服、饮食、卧具、病者所需医药资具，故有名声 - "瞿昙有名声者"。因此那婆罗门说：
"此世界他世界，梵世界及天界；
不知汝见解者，瞿昙有名声者。"
87.
"如是殊胜见者，我带问题而来；
如何观察世间，死王不得见者？"
"如是殊胜见者"即如是殊胜见者、最上见者、最胜见者、特胜见者、最上首见者、最高见者、最上最高见者 - "如是殊胜见者"。
"我带问题而来"即我带问题需求而来...乃至...请担此重担，如是"我带问题而来"。
"如何观察世间"即如何观察世间、省察、衡量、判断、明了、显明 - "如何观察世间"。
"死王不得见"即死王不见、不观、不得、不获、不证得 - "死王不得见"。因此那婆罗门说：
"如是殊胜见者，我带问题而来；
如何观察世间，死王不得见者？"

88.

Suññatolokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passati.

Suññatolokaṃ avekkhassūti. Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko sadevako [sadevako loko (ka.)]. Aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘loko lokoti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘Lujjatīti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho bhikkhu lujjati, rūpā lujjanti, cakkhuviñāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ [yamidaṃ (ka.) passa saṃ. ni. 4.82] cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati; sotaṃ lujjati, gandhā lujjanti…pe… kāyo lujjati , phoṭṭhabbā lujjanti; mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccati’’.

Suññato lokaṃ avekkhassūti dvīhi kāraṇehi suññato lokaṃ avekkhati – avasiyapavattasallakkhaṇavasena [avassiyapavatta … (syā.)] vā tucchasaṅkhārasamanupassanāvasena vā. Kathaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati? Rūpe vaso na labbhati, vedanāya vaso na labbhati, saññāya vaso na labbhati, saṅkhāresu vaso na labbhati, viññāṇe vaso na labbhati. Vuttañhetaṃ bhagavatā [passa saṃ. ni. 

88.
"当以空观察世间，摩伽罗阇常正念；
拔除我见执取者，如是得度于死者；
如是观察于世间，死王不得见此者。"
"当以空观察世间"中，"世间"即地狱世间、畜生世间、饿鬼世间、人世间、天世间、蕴世间、界世间、处世间、此世界、他世界、梵世界及天界。有一比丘对世尊如是说："大德，所说'世间、世间'，以何义故说为世间？""比丘，因破坏故说为世间。什么破坏？比丘，眼破坏，色破坏，眼识破坏，眼触破坏，凡缘此眼触所生之受，或乐或苦或不苦不乐，彼亦破坏；耳破坏，声破坏...乃至...身破坏，触破坏；意破坏，法破坏，意识破坏，意触破坏；凡缘此意触所生之受，或乐或苦或不苦不乐，彼亦破坏。比丘，因破坏故说为世间。"
"当以空观察世间"，以二因以空观察世间：以无主运转相观察或以空行观察。如何以无主运转相观察世间为空？于色不得主，于受不得主，于想不得主，于行不得主，于识不得主。世尊说此：;

3.59] – ‘‘rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya; labbhetha ca rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati na ca labbhati rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.

‘‘Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya; labbhetha ca vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.

‘‘Saññā anattā. Saññā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ saññā ābādhāya saṃvatteyya; labbhetha ca saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti. Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṃvattati, na ca labbhati saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti.

‘‘Saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ; labbhetha ca saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti. Yasmā ca kho, bhikkhave , saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti.

‘‘Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya; labbhetha ca viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’’’ti.

Vuttañhetaṃ bhagavatā – ‘‘nāyaṃ, bhikkhave, kāyo tumhākaṃ, napi aññesaṃ [paresaṃ (syā.) passa saṃ. ni. 

"诸比丘，色是无我。诸比丘，若此色是我，则此色不应导致病苦；于色应得'愿我色如是，愿我色不如是'。诸比丘，因色是无我，故色导致病苦，于色不得'愿我色如是，愿我色不如是'。"
"受是无我。诸比丘，若此受是我，则此受不应导致病苦；于受应得'愿我受如是，愿我受不如是'。诸比丘，因受是无我，故受导致病苦，于受不得'愿我受如是，愿我受不如是'。"
"想是无我。诸比丘，若此想是我，则此想不应导致病苦；于想应得'愿我想如是，愿我想不如是'。诸比丘，因想是无我，故想导致病苦，于想不得'愿我想如是，愿我想不如是'。"
"诸行是无我。诸比丘，若此诸行是我，则此诸行不应导致病苦；于诸行应得'愿我诸行如是，愿我诸行不如是'。诸比丘，因诸行是无我，故诸行导致病苦，于诸行不得'愿我诸行如是，愿我诸行不如是'。"
"识是无我。诸比丘，若此识是我，则此识不应导致病苦；于识应得'愿我识如是，愿我识不如是'。诸比丘，因识是无我，故识导致病苦，于识不得'愿我识如是，愿我识不如是'。"
世尊说此："诸比丘，此身不是你们的，也不是其他人的[他人的]。"

2.37]. Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ. Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti’’’.

‘‘Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho …pe… jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti , evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Evaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati.

Kathaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati? Rūpe sāro na labbhati, vedanāya sāro na labbhati, saññāya sāro na labbhati, saṅkhāresu sāro na labbhati, viññāṇe sāro na labbhati; rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yathā naḷo assāro nissāro sārāpagato, yathā ca eraṇḍo…pe… yathā ca udumbaro assāro nissāro sārāpagato, yathā ca setagaccho [setavaccho (ka.)] assāro nissāro sārāpagato, yathā ca pālibhaddako [pāḷibhaddako (ka.)] assāro nissāro sārāpagato, yathā ca pheṇapiṇḍo [pheṇupiṇḍo (syā.)] assāro nissāro sārāpagato, yathā ca udakapubbuḷaṃ [pubbulakaṃ (syā.)] assāraṃ nissāraṃ sārāpagataṃ, yathā ca marīci assārā nissārā sārāpagatā, yathā kadalikkhandho assāro nissāro sārāpagato, yathā māyā assārā nissārā sārāpagatā – evameva rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati. Imehi dvīhi kāraṇehi suññato lokaṃ avekkhati.


"诸比丘，此是旧业，已造作，已思量，应受，应见。诸比丘，于此多闻圣弟子善作缘起如理作意：'此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。即是 - 缘无明有行，缘行有识，缘识有名色，缘名色有六处，缘六处有触，缘触有受，缘受有爱，缘爱有取，缘取有有，缘有有生，缘生有老死忧悲苦恼忧恼生起 - 如是此全苦蕴集起。'"
"由无明无余离灭故行灭，由行灭故识灭...乃至...由生灭故老死忧悲苦恼忧恼灭，如是此全苦蕴灭。"如是以无主运转相观察世间为空。
如何以空行观察观察世间为空？于色不得实，于受不得实，于想不得实，于诸行不得实，于识不得实；色无实、无坚实、离实，以常坚实或乐坚实或我坚实或常或恒或永或不变法。受无实、无坚实、离实...乃至...想无实、无坚实、离实...诸行无实、无坚实、离实...识无实、无坚实、离实，以常坚实或乐坚实或我坚实或常或恒或永或不变法。如芦无实、无坚实、离实，如蓖麻...乃至...如无花果无实、无坚实、离实，如白豆无实、无坚实、离实，如波罗蜜无实、无坚实、离实，如泡沫无实、无坚实、离实，如水泡无实、无坚实、离实，如阳焰无实、无坚实、离实，如芭蕉干无实、无坚实、离实，如幻无实、无坚实、离实；如是色无实、无坚实、离实，以常坚实或乐坚实或我坚实或常或恒或永或不变法。受无实、无坚实、离实...乃至...想无实、无坚实、离实...诸行无实、无坚实、离实...识无实、无坚实、离实，以常坚实或乐坚实或我坚实或常或恒或永或不变法。如是以空行观察观察世间为空。以此二因观察世间为空。


Api ca, chahākārehi suññato lokaṃ avekkhati. Cakkhu suññaṃ [syā. … potthake imasmiṃ ṭhāne aññathā dissati] attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Rūpā suññā…pe… saddā suññā… gandhā suññā… rasā suññā… phoṭṭhabbā suññā… dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā . Cakkhuviññāṇaṃ suññaṃ…pe… manoviññāṇaṃ suññaṃ… cakkhusamphasso suñño … manosamphasso suñño… cakkhusamphassajā vedanā suññā… manosamphassajā vedanā suññā… rūpasaññā suññā… dhammasaññā suññā… rūpasañcetanā suññā… dhammasañcetanā suññā… rūpataṇhā suññā… rūpavitakko suñño… rūpavicāro suñño… dhammavicāro suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ chahākārehi suññato lokaṃ avekkhati.

Api ca, dasahākārehi suññato lokaṃ avekkhati. Rūpaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cutiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāravaṭṭaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato. Evaṃ dasahākārehi suññato lokaṃ avekkhati.

Api ca, dvādasahākārehi suññato lokaṃ avekkhati. Rūpaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci; vedanā…pe… saññā… saṅkhārā… viññāṇaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci. Evaṃ dvādasahākārehi suññato lokaṃ avekkhati.

Vuttañhetaṃ bhagavatā – ‘‘yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Seyyathāpi [taṃ kiṃ maññatha (syā. ka.) passa saṃ. ni. 

又以六行相观察世间为空。眼空于我或我所、常或恒、永或不变法，耳空...乃至...鼻空...舌空...身空...意空于我或我所、常或恒、永或不变法。色空...乃至...声空...香空...味空...触空...法空于我或我所、常或恒、永或不变法。眼识空...乃至...意识空...眼触空...意触空...眼触生受空...意触生受空...色想空...法想空...色思空...法思空...色爱空...色寻空...色伺空...法伺空于我或我所、常或恒、永或不变法。如是以六行相观察世间为空。
又以十行相观察世间为空。色以空虚、虚、空、无我、无实、杀者、坏灭、祸根、有漏、有为；受...乃至...想...行...识...死...生...结生...有...轮回以空虚、虚、空、无我、无实、杀者、坏灭、祸根、有漏、有为。如是以十行相观察世间为空。
又以十二行相观察世间为空。色非有情、非命、非男子、非少年、非女人、非男人、非我、非我所、非我、非我的、非任何、非任何者的；受...乃至...想...行...识非有情、非命、非男子、非少年、非女人、非男人、非我、非我所、非我、非我的、非任何、非任何者的。如是以十二行相观察世间为空。
世尊说此："诸比丘，不是你们的，应舍离它。舍离它将长久有利、安乐。诸比丘，什么不是你们的？色不是你们的，应舍离它。舍离它将长久有利、安乐。受不是你们的，应舍离它。舍离它将长久有利、安乐。想不是你们的，应舍离它。舍离它将长久有利、安乐。诸行不是你们的，应舍离它们。舍离它们将长久有利、安乐。识不是你们的，应舍离它。舍离它将长久有利、安乐。譬如[

3.33], bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’ti? ‘No hetaṃ, bhante’. ‘Taṃ kissa hetu’? ‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’ti. Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Evampi suññato lokaṃ avekkhati.

Āyasmā ānando bhagavantaṃ etadavoca – ‘‘‘suñño [suññato (ka.) passa saṃ. ni. 4.85] loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccati. Kiñcānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā…pe… cakkhuviññāṇaṃ suññaṃ… cakkhusamphasso suñño… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Sotaṃ suññaṃ… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño … phoṭṭhabbā suññā… mano suñño… dhammā suññā… manoviññāṇaṃ suññaṃ… manosamphasso suñño… yampidaṃ suññaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Evampi suññato lokaṃ avekkhati.

‘‘Suddhaṃ dhammasamuppādaṃ, suddhasaṅkhārasantatiṃ;

Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.

‘‘Tiṇakaṭṭhasamaṃ lokaṃ, yadā paññāya passati;

Nāññaṃ [na aññaṃ (sī. syā. ka.)] patthayate kiñci, aññatrappaṭisandhiyā’’ti.

Evampi suññato lokaṃ avekkhati.

Vuttañhetaṃ bhagavatā [passa saṃ. ni. 

诸比丘]如在此祇园中的草木枝叶，人们可能会拿去或烧掉或随意处置。你们会不会想:'人们在拿我们去或烧我们或随意处置'？""不会，大德。""为什么？""因为，大德，那不是我们的我或我所。""同样地，诸比丘，不是你们的，应舍离它；舍离它将长久有利、安乐。诸比丘，什么不是你们的？色不是你们的，应舍离它。舍离它将长久有利、安乐。受...乃至...想...行...识不是你们的，应舍离它。舍离它将长久有利、安乐。"如是观察世间为空。
尊者阿难对世尊说："大德，所说'空世间、空世间'，以何义故说为空世间？""阿难，因空于我或我所，故说为空世间。阿难，什么空于我或我所？阿难，眼空于我或我所。色空...乃至...眼识空...眼触空...凡缘此眼触所生之受，或乐或苦或不苦不乐，彼亦空于我或我所。耳空...声空...鼻空...香空...舌空...味空...身空...触空...意空...法空...意识空...意触空...凡缘此意触所生之受，或乐或苦或不苦不乐，彼亦空于我或我所。阿难，因空于我或我所，故说为空世间。"如是观察世间为空。
"见清净法生起，清净诸行相续；
如实见者实无畏，村长实是如此。
当以慧见世间如，草木无有差别时；
更不希求于其他，唯除不再结生者。"
如是观察世间为空。
世尊说此[见相应部];

4.246] – ‘‘evameva kho, bhikkhave, bhikkhu rūpaṃ samannesati yāvatā rūpassa gati, vedanaṃ samannesati yāvatā vedanāya gati, saññaṃ samannesati yāvatā saññāya gati, saṅkhāre samannesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samannesati yāvatā viññāṇassa gati . Tassa rūpaṃ [tassa bhikkhuno rūpaṃ (syā.)] samannesato yāvatā rūpassa gati, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ samannesato yāvatā viññāṇassa gati, yampissa taṃ hoti ahanti vā mamanti vā asmīti vā, tampi tassa na hotī’’ti. Evampi suññato lokaṃ avekkhati.

Suññato lokaṃ avekkhassūti suññato lokaṃ avekkhassu paccavekkhassu dakkhassu tulehi tīrehi vibhāvehi vibhūtaṃ karohīti – suññato lokaṃ avekkhassu.

Mogharāja sadā satoti. Mogharājāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Sadāti sabbakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – mogharāja sadā sato.

Attānudiṭṭhiṃ ūhaccāti attānudiṭṭhi vuccati vīsativatthukā sakkāyadiṭṭhi. Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni, ayaṃ attānudiṭṭhi. Attānudiṭṭhiṃ ūhaccāti attānudiṭṭhiṃ ūhacca samūhacca [uhacca samuhacca (ka.) saddanītiyā pana sameti] uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – attānudiṭṭhiṃ ūhacca.

Evaṃ maccutaro siyāti evaṃ maccupi tareyyāsi, jarāpi tareyyāsi, maraṇampi tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti – evaṃ maccutaro siyā.

Evaṃlokaṃ avekkhantanti evaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – evaṃ lokaṃ avekkhantaṃ.

Maccurājā na passatīti maccupi maccurājā, māropi maccurājā, maraṇampi maccurājā. Na passatīti maccurājā na passatī na dakkhati nādhigacchati na vindati na paṭilabhati. Vuttañhetaṃ bhagavatā – ‘‘seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho [vissaṭṭho (ka.)] tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato [anāpātagato (ka.)], bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi [antamakāsi (ka.) passa ma. ni. 

"诸比丘，同样地，比丘观察色乃至色之行处，观察受...乃至...观察想...观察诸行...观察识乃至识之行处。当他如是观察色乃至色之行处，观察受...乃至...观察想...观察诸行...观察识乃至识之行处时，凡其有'我'或'我所'或'我是'之念，彼亦不存在。"如是观察世间为空。
"当以空观察世间"即应以空观察世间、省察、见、衡量、判断、明了、显明 - "当以空观察世间"。
"摩伽罗阇常正念"中，"摩伽罗阇"是世尊以名呼彼婆罗门。"常"即一切时...乃至...最后命阶。"正念"由四因而正念 - 修身随观念处而正念...乃至...所说为正念 - "摩伽罗阇常正念"。
"拔除我见"中，"我见"即二十事有身见。此处无闻凡夫，不见圣者，不知圣法，不善巧圣法，不善巧于圣法，不见善人，不知善人法，不善巧善人法，观色为我，或有色之我，或我中有色，或色中有我；受...乃至...想...行...识观为我，或有识之我，或我中有识，或识中有我。凡如是见、见趣、见丛、见野、见曲、见动、见结、执、取、执着、偏执、邪道、邪路、邪性、外道处、颠倒执、倒执、乱执、邪执、非如实为如实执、乃至六十二见趣，此是我见。"拔除我见"即拔除、根除、拔出、连根拔出、舍弃、除去、灭尽、令不存在 - "拔除我见"。
"如是应度死"即如是应度死、应度老、应度死亡、应超越、应渡过、应超过、应超出 - "如是应度死"。
"如是观察世间"即如是观察世间、省察、衡量、判断、明了、显明 - "如是观察世间"。
"死王不见"中，死亦是死王，魔亦是死王，死亡亦是死王。"不见"即死王不见、不观、不得、不获、不证得。世尊说此："诸比丘，譬如林鹿在林野中行走，无畏而行，无畏而住，无畏而坐，无畏而卧。为什么？诸比丘，不在猎人视域内。同样地，诸比丘，比丘离欲、离不善法，有寻有伺，由离生喜乐，成就初禅而住。诸比丘，此称为'比丘令魔目盲[;


1.271] māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati…pe….

‘‘Puna caparaṃ, bhikkhave, sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati…pe….

‘‘Puna caparaṃ, bhikkhave, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati…pe….

‘‘Puna caparaṃ, bhikkhave, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato, tiṇṇo loke visattika’nti. So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato bhikkhu pāpimato’’ti – maccurājā na passati. Tenāha bhagavā –

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Mogharājamāṇavapucchāniddeso pannarasamo.

16. Piṅgiyamāṇavapucchāniddeso



我来将这段巴利文完整翻译成简体中文：
[1.271] 使魔罗成为瞎子，杀其令其失去脚，使邪恶者失去视觉。
再者，诸比丘，比丘通过平息寻与伺，内心清净，心一境性，无寻无伺，由定所生喜乐，进入第二禅⋯⋯第三禅⋯⋯第四禅而安住。诸比丘，这称为'比丘使魔罗成为瞎子，杀其令其失去脚，使邪恶者失去视觉'。
再者，诸比丘，比丘完全超越色想，灭除对立想，不作意种种想，思维'虚空无边'，进入空无边处而安住。诸比丘，这称为'比丘使魔罗成为瞎子，杀其令其失去脚，使邪恶者失去视觉'。
再者，诸比丘，比丘完全超越空无边处，思维'识无边'，进入识无边处而安住⋯⋯。
再者，诸比丘，完全超越识无边处，思维'无所有'，进入无所有处而安住⋯⋯。
再者，诸比丘，完全超越无所有处，进入非想非非想处而安住⋯⋯。
再者，诸比丘，完全超越非想非非想处，进入想受灭尽定而安住；以智慧观察，诸漏灭尽。诸比丘，这称为'比丘使魔罗成为瞎子，杀其令其失去脚，使邪恶者失去视觉，超越世间的执著'。他无碍地行走，无碍地站立，无碍地坐下，无碍地躺卧。为何如此？因为比丘已超越邪恶者的领域，死王看不见他。因此世尊说：
"空观世间，摩伽罗惹，常具正念；
拔除我见，如是度死；
如是观世，死王不见。"
偈颂终了⋯⋯"大德世尊是我的导师，我是弟子。"
第十五 摩伽罗惹学童问记别。
第十六 宾耆耶学童问记别。

89.

Jiṇṇohamasmiabalo vītavaṇṇo[vivaṇṇo (syā.)], [iccāyasmā piṅgiyo]

Nettā na suddhā savanaṃ na phāsu;

Māhaṃ nassaṃ momuho antarāva[antarāya (syā. ka.)], ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ.

Jiṇṇohamasmiabalo vītavaṇṇoti. Jiṇṇohamasmīti jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto vīsavassasatiko jātiyā. Abaloti dubbalo appabalo appathāmo. Vītavaṇṇoti vītavaṇṇo vigatavaṇṇo vigacchitavaṇṇo. Yā sā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti – jiṇṇohamasmi abalo vītavaṇṇo.

Iccāyasmā piṅgiyoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Piṅgiyoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā piṅgiyo.

Nettāna suddhā savanaṃ na phāsūti nettā asuddhā avisuddhā aparisuddhā avodātā. No tathā cakkhunā rūpe passāmīti – nettā na suddhā. Savanaṃ na phāsūti sotaṃ asuddhaṃ avisuddhaṃ aparisuddhaṃ avodātaṃ. No tathā sotena saddaṃ suṇomīti – nettā na suddhā savanaṃ na phāsu.

Māhaṃnassaṃ momuho antarāvāti. Māhaṃ nassanti māhaṃ nassa māhaṃ vinassaṃ māhaṃ panassaṃ. Momuhoti mohamuho avijjāgato aññāṇī avibhāvī duppañño. Antarāvāti tuyhaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ anaññāya anadhigantvā aviditvā appaṭilabhitvā aphassayitvā asacchikaritvā antarāyeva kālaṅkareyyanti – māhaṃ nassaṃ momuho antarāva.

Ācikkha dhammaṃ yamahaṃ vijaññanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – ācikkha dhammaṃ. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

Jātijarāya idha vippahānanti idheva jātijarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

‘‘Jiṇṇohamasmi abalo vītavaṇṇo, [iccāyasmā piṅgiyo]

Nettā na suddhā savanaṃ na phāsu;

Māhaṃ nassaṃ momuho antarāva, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahāna’’nti.



我来将这段巴利文完整翻译成简体中文：
[89]
"我已衰老无力失去光彩，"[尊者宾耆耶说]
"眼睛不清耳朵不适；
愿我不要中途迷失愚昧，请说法使我能够了知；
在此断除生老。"
"我已衰老无力失去光彩"中，"我已衰老"指已老迈、年长、高龄、年事已高、已活了一百二十岁。"无力"指虚弱、少力、少气力。"失去光彩"指失去色泽、离去光彩、褪去光彩。那往昔美好的容色已消失，过患已显现—— "我已衰老无力失去光彩"。
"尊者宾耆耶说"中，"说"是句子连接词。"尊者"是亲切的称呼。"宾耆耶"是那位婆罗门的名字，是称谓。
"眼睛不清耳朵不适"中，眼睛不清净、不明净、不纯净、不洁白。不能如实以眼见色——"眼睛不清"。"耳朵不适"指耳朵不清净、不明净、不纯净、不洁白。不能如实以耳闻声——"眼睛不清耳朵不适"。
"愿我不要中途迷失愚昧"中，"愿我不要迷失"指愿我不要迷失、不要消失、不要灭亡。"愚昧"指愚痴、无明、无知、不明了、愚钝。"中途"指在未知、未证、未解、未得、未触、未证悟你的法、见、道路、道时即死去——"愿我不要中途迷失愚昧"。
"请说法使我能够了知"中，"法"指初善、中善、后善，有义有文，圆满清净的梵行，四念处、四正勤、四神足、五根、五力、七觉支、八圣道分，涅槃及趣向涅槃之道，请宣说、教导、安立、开显、分别、显明、阐释——"请说法"。"使我能够了知"指使我能知、能解、能明了、能通达、能获得、能触证、能现证——"请说法使我能够了知"。
"在此断除生老"指在此处断除、止息、舍离、平息生老死，[证得]不死、涅槃——"在此断除生老"。因此那婆罗门说：
"我已衰老无力失去光彩，[尊者宾耆耶说]
眼睛不清耳朵不适；
愿我不要中途迷失愚昧，请说法使我能够了知；
在此断除生老。"

90.

Disvāna rūpesu vihaññamāne, [piṅgiyāti bhagavā]

Ruppanti rūpesu janā pamattā;

Tasmā tuvaṃ piṅgiya appamatto, jahassu rūpaṃ apunabbhavāya.

Disvāna rūpesu vihaññamāneti. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Sattā rūpahetu rūpappaccayā rūpakāraṇā haññanti vihaññanti upahaññanti upaghātiyanti [upaghātayanti (syā. ka.)]. Rūpe sati vividhakammakāraṇā [vividhakammakaraṇāni (ka.)] kārenti. Kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi [khārāpaṭicchikampi (ka.)] karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Evaṃ sattā rūpahetu rūpappaccayā rūpakāraṇā haññanti vihaññanti upahaññanti upaghātiyanti. Evaṃ haññamāne vihaññamāne upahaññamāne upaghātiyamāne disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – disvāna rūpesu vihaññamāne.

Piṅgiyāti bhagavāti. Piṅgiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – piṅgiyāti bhagavā.

Ruppantirūpesu janā pamattāti. Ruppantīti ruppanti kuppanti pīḷayanti [pīḷiyanti (syā. ka.)] ghaṭṭayanti, byādhitā domanassitā honti. Cakkhurogena ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā honti. Sotarogena…pe… kāyarogena…pe… ḍaṃsamakasavātātapasarīsapasamphassehi ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā hontīti – ruppanti rūpesu.

Atha vā, cakkhusmiṃ hīyamāne hāyamāne parihāyamāne vemāne [vihāyamāne (ka.)] vigacchamāne antaradhāyamāne ruppanti…pe… domanassitā honti. Sotasmiṃ…pe… ghānasmiṃ… jivhāya… kāyasmiṃ… rūpasmiṃ… saddasmiṃ… gandhasmiṃ… rasasmiṃ… phoṭṭhabbasmiṃ… kulasmiṃ… gaṇasmiṃ… āvāsasmiṃ… lābhasmiṃ… yasasmiṃ… pasaṃsāya… sukhasmiṃ… cīvarasmiṃ… piṇḍapātasmiṃ… senāsanasmiṃ… gilānapaccayabhesajjaparikkhārasmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā hontīti – evampi ruppanti rūpesu.


我来将这段巴利文完整翻译成简体中文：
[90]
"见到在诸色中受苦，"[世尊对宾耆耶说]
"放逸的人们在诸色中烦恼；
因此宾耆耶你要不放逸，舍离色以不再受生。"
"见到在诸色中受苦"中，"色"指四大种及四大种所造色。众生因色、缘色、以色为因而受伤害、受苦恼、受损害、受打击。因有色而遭受各种刑罚：被鞭打、被杖打、被短棍打，砍断手、砍断脚、砍断手脚，割耳、割鼻、割耳鼻，施以锅刑、断发刑、罗睺口刑、火鬘刑、手炬刑、草衣刑、树皮衣刑、羚羊刑、钩肉刑、钱刑、碱浴刑、扭转刑、草蓆刑，浇热油，令狗咬食，活着被刺穿，以剑斩首。如是众生因色、缘色、以色为因而受伤害、受苦恼、受损害、受打击。见到、观察、权衡、判断、了知、明了如是受伤害、受苦恼、受损害、受打击——"见到在诸色中受苦"。
"世尊对宾耆耶说"中，"宾耆耶"是世尊以名字呼唤那位婆罗门。"世尊"是尊敬的称呼⋯⋯是真实的施设，即所谓"世尊"。
"放逸的人们在诸色中烦恼"中，"烦恼"指烦恼、动摇、压迫、损害，成为病苦、忧恼。因眼病而烦恼、动摇、压迫、损害，成为病苦、忧恼。因耳病⋯⋯因身病⋯⋯因虻蚊风热爬虫触恼而烦恼、动摇、压迫、损害，成为病苦、忧恼——"在诸色中烦恼"。
或者，当眼衰退、损减、衰减、消退、消失、隐没时烦恼⋯⋯成为忧恼。当耳⋯⋯鼻⋯⋯舌⋯⋯身⋯⋯色⋯⋯声⋯⋯香⋯⋯味⋯⋯触⋯⋯亲族⋯⋯团体⋯⋯住处⋯⋯利养⋯⋯名声⋯⋯称赞⋯⋯乐⋯⋯衣服⋯⋯饮食⋯⋯床座⋯⋯病人所需药品衰退、损减、衰减、消退、消失、隐没时烦恼、动摇、压迫、损害，成为病苦、忧恼——如是"在诸色中烦恼"


Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Pamattāti pamādo vattabbo kāyaduccaritena vā vacīduccaritena vā manoduccaritena vā pañcasu kāmaguṇesu cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ [abahulikammaṃ (ka.)] anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. Iminā pamādena samannāgatā janā pamattāti – ruppanti rūpesu janā pamattā.

Tasmā tuvaṃ piṅgiya appamattoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā evaṃ ādīnavaṃ sampassamāno rūpesūti – tasmā tuvaṃ piṅgiya. Appamattoti sakkaccakārī sātaccakārī…pe… appamādo kusalesu dhammesūti – tasmā tuvaṃ piṅgiya appamatto.

Jahassu rūpaṃ apunabbhavāyāti. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Jahassu rūpanti jahassu rūpaṃ, pajahassu rūpaṃ, vinodehi rūpaṃ, byantīkarohi rūpaṃ, anabhāvaṃ gamehi rūpaṃ. Apunabbhavāyāti yathā te rūpaṃ idheva nirujjheyya, punapaṭisandhiko bhavo na nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā, kāmabhave vā rūpabhave vā arūpabhave vā, saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā, ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā, puna gatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – jahassu rūpaṃ apunabbhavāya. Tenāha bhagavā –

‘‘Disvāna rūpesu vihaññamāne, [piṅgiyāti bhagavā]

Ruppanti rūpesu janā pamattā;

Tasmā tuvaṃ piṅgiya appamatto, jahassu rūpaṃ apunabbhavāyā’’ti.



我来将这段巴利文完整翻译成简体中文：
"人们"指刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天神和人类。"放逸"指以身恶行、语恶行、意恶行放逸，对五欲功德放纵心意，继续放纵，对善法的修习不恭敬而行、不持续而行、不坚定而行、懈怠而行、舍弃意愿、舍弃责任，不修习、不培育、不多作、不确立、不努力，这就是放逸。具足此放逸的人们称为放逸者——"放逸的人们在诸色中烦恼"。
"因此宾耆耶你要不放逸"中，"因此"指因为这个原因、这个缘由、这个因缘、这个缘起，看见在诸色中如是过患——"因此你宾耆耶"。"不放逸"指恭敬而行、持续而行⋯⋯于善法中不放逸——"因此宾耆耶你要不放逸"。
"舍离色以不再受生"中，"色"指四大种及四大种所造色。"舍离色"指舍离色、完全舍离色、去除色、断除色、使色消失。"以不再受生"指使你的色在此处灭尽，不再结生于欲界、色界或无色界，不再生于欲有、色有或无色有，不再生于想有、无想有或非想非非想有，不再生于一蕴有、四蕴有或五蕴有，不再生于趣、生处、结生、有、轮回或轮转中，在此处灭尽、止息、消失、平息——"舍离色以不再受生"。因此世尊说：
"见到在诸色中受苦，[世尊对宾耆耶说]
放逸的人们在诸色中烦恼；
因此宾耆耶你要不放逸，舍离色以不再受生。"

91.

Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke;

Ācikkha dhammaṃ yamahaṃ vijaññaṃ, jātijarāya idha vippahānaṃ.

Disācatasso vidisā catasso, uddhaṃ adho dasa disā imāyoti dasa disā.

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loketi na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ aviññātaṃ kiñci 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 natthi na sati na saṃvijjati nupalabbhatīti – na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke.

Ācikkha dhammaṃ yamahaṃ vijaññanti. Dhammanti ādikalyāṇaṃ…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

Jātijarāya idha vippahānanti idheva jātijarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

‘‘Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke;

Ācikkha dhammaṃ yamahaṃ vijaññaṃ, jātijarāya idha vippahāna’’nti.



我来将这段巴利文完整翻译成简体中文：
[91]
"四方四隅，上下十方；
世间没有你未见未闻未觉未知之事；
请说法使我能够了知，在此断除生老。"
"四方四隅，上下十方"指十个方向。
"世间没有你未见未闻未觉未知之事"指对你而言，无论是自利或利他或两利，现世利益或来世利益，显浅或深奥，隐藏或遮蔽，应引导或已引导，无过或离垢，清净或最上义利，都没有未见未闻未觉未知之事，不存在，不出现，不可得——"世间没有你未见未闻未觉未知之事"。
"请说法使我能够了知"中，"法"指初善⋯⋯涅槃及趣向涅槃之道，请宣说、教导、安立、开显、分别、显明、阐释。"使我能够了知"指使我能知、能解、能明了、能通达、能获得、能触证、能现证——"请说法使我能够了知"。
"在此断除生老"指在此处断除、止息、舍离、平息生老死，[证得]不死、涅槃——"在此断除生老"。因此那婆罗门说：
"四方四隅，上下十方；
世间没有你未见未闻未觉未知之事；
请说法使我能够了知，在此断除生老。"

92.

Taṇhādhipanne manuje pekkhamāno, [piṅgiyāti bhagavā]

Santāpajāte jarasā parete;

Tasmā tuvaṃ piṅgiya appamatto, jahassutaṇhaṃ apunabbhavāya.

Taṇhādhipanne manuje pekkhamānoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhādhipanneti taṇhādhipanne [taṇhāya adhipanne (ka.)] taṇhānuge taṇhānugate taṇhānusaṭe taṇhāya panne paṭipanne abhibhūte pariyādinnacitte. Manujeti sattādhivacanaṃ. Pekkhamānoti pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – taṇhādhipanne manuje pekkhamāno. Piṅgiyāti bhagavāti. Piṅgiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – piṅgiyāti bhagavā.

Santāpajāte jarasā pareteti. Santāpajāteti jātiyā santāpajāte, jarāya santāpajāte, byādhinā santāpajāte, maraṇena santāpajāte, sokaparidevadukkhadomanassupāyāsehi santāpajāte, nerayikena dukkhena santāpajāte…pe… diṭṭhibyasanena dukkhena santāpajāte ītijāte upaddavajāte upasaggajāteti – santāpajāte. Jarasā pareteti jarāya phuṭṭhe parete samohite samannāgate. Jātiyā anugate jarāya anusaṭe byādhinā abhibhūte maraṇena abbhāhate atāṇe aleṇe asaraṇe asaraṇībhūteti – santāpajāte jarasā parete.

Tasmā tuvaṃ piṅgiya appamattoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā evaṃ ādīnavaṃ sampassamāno taṇhāyāti – tasmā tuvaṃ piṅgiya. Appamattoti sakkaccakārī…pe… appamādo kusalesu dhammesūti – tasmā tuvaṃ piṅgiya appamatto.

Jahassu taṇhaṃ apunabbhavāyāti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Jahassu taṇhanti jahassu taṇhaṃ pajahassu taṇhaṃ vinodehi taṇhaṃ byantīkarohi taṇhaṃ anabhāvaṃ gamehi taṇhaṃ. Apunabbhavāyāti yathā te…pe… punapaṭisandhiko bhavo na nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā, kāmabhave vā rūpabhave vā arūpabhave vā, saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā, ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā, punagatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – jahassu taṇhaṃ apunabbhavāya. Tenāha bhagavā –

‘‘Taṇhādhipanne manuje pekkhamāno, [piṅgiyāti bhagavā]

Santāpajāte jarasā parete;

Tasmā tuvaṃ piṅgiya appamatto, jahassu taṇhaṃ apunabbhavāyā’’ti.

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa ca brāhmaṇassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Saha dhammacakkhussa paṭilābhā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

Piṅgiyamāṇavapucchāniddeso [siṅgiyapañhaṃ (ka.)] soḷasamo.

17. Pārāyanatthutigāthāniddeso




我将为您直译这段巴利文。这是《小部》中的一段经文，主要是关于贪爱和解脱的教导：
世尊观看被贪爱所困的人们，[世尊对毘衹耶说]
被生起的热恼所苦，为衰老所侵。
因此，毘衹耶啊，你要保持不放逸，为了不再轮回，应当断除贪爱。
"观看被贪爱所困的人们"中：贪爱，即对色的贪爱...乃至...对法的贪爱。"被贪爱所困"是指被贪爱所困扰，随贪爱而行，被贪爱所追随，被贪爱所缠绕，陷入贪爱，被贪爱征服，心被贪爱所占据。"人们"是指有情的别称。"观看"是指看见、注视、观察、思考、审视。
"世尊对毘衹耶说"中：世尊以名字称呼那位婆罗门为毘衹耶。"世尊"是尊敬的称呼...乃至...是真实的命名，即所谓的"世尊"。
"被生起的热恼所苦，为衰老所侵"中："被热恼所苦"是指被生所苦，被老所苦，被病所苦，被死所苦，被忧悲苦恼所苦，被地狱之苦所苦...乃至...被邪见之苦所苦，被灾难所生，被祸患所生，被困扰所生。"为衰老所侵"是指被衰老所触，所侵袭，所具足。被生所追随，被老所缠绕，被病所征服，被死所打击，无有保护，无有庇护，无有归依，成为无归依者。
"因此，毘衹耶啊，你要保持不放逸"中："因此"是指因为这个原因，因为这个缘故，因为这个因缘，因为这个根由，看见贪爱的这种过患。"不放逸"是指认真实行者...乃至...对善法不放逸。
"为了不再轮回，应当断除贪爱"中：贪爱，即对色的贪爱...乃至...对法的贪爱。"断除贪爱"是指应当断除贪爱，应当舍弃贪爱，应当驱除贪爱，应当灭除贪爱，应当使贪爱趋向无有。"为了不再轮回"是指使你...乃至...不再生起欲界、色界或无色界的轮回，不再生起欲有、色有或无色有，不再生起想有、无想有或非想非非想有，不再生起一蕴有、四蕴有或五蕴有，不再生起趣处、投生、结生、有、轮回或轮转，不再产生，不再生起，不再出现，不再显现，就在此处灭尽，平息，趋向灭没，止息。
因此世尊说：
"世尊观看被贪爱所困的人们，[世尊对毘衹耶说]
被生起的热恼所苦，为衰老所侵。
因此，毘衹耶啊，你要保持不放逸，为了不再轮回，应当断除贪爱。"
当偈颂结束时，那些与婆罗门志同道合、同一目标、同一意向、同一熏习的几千生命，生起了远离尘垢、清净无染的法眼，[了知]："凡是有生起性质的，一切都是灭尽性质的。"那位婆罗门也生起了远离尘垢、清净无染的法眼，[了知]："凡是有生起性质的，一切都是灭尽性质的。"当得到法眼的同时，他的羚羊皮、结髻、树皮衣、手杖、水瓶以及须发都消失了，变成了剃发身着袈裟衣的比丘，披着僧伽梨、持着衣钵，如法实践，合掌礼敬世尊而坐，说道："世尊是我的导师，我是弟子。"
第十六毘衹耶学童问记解终。
第十七 彼岸道赞颂偈记解

93.Idamavocabhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṃ[paricāritasoḷasannaṃ (syā. ka.)]brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsi.

Idamavoca bhagavāti idaṃ pārāyanaṃ avoca. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – idamavoca bhagavā. Magadhesu viharantoti magadhanāmake janapade viharanto iriyanto vattento pālento yapento yāpento. Pāsāṇake cetiyeti pāsāṇakacetiyaṃ vuccati buddhāsananti – magadhesu viharanto pāsāṇake cetiye. Paricārakasoḷasānaṃ brāhmaṇānanti piṅgiyo [siṅgiyo (ka.)] brāhmaṇo bāvarissa brāhmaṇassa paddho paddhacaro paricārako [paricāriko (syā. ka.)] sisso. Piṅgiyena [tena (ka.)] te soḷasāti – evampi paricārakasoḷasānaṃ brāhmaṇānaṃ. Atha vā, te soḷasa brāhmaṇā buddhassa bhagavato paddhā paddhacarā paricārakā sissāti – evampi paricārakasoḷasānaṃ brāhmaṇānaṃ.

Ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsīti. Ajjhiṭṭhoti ajjhiṭṭho ajjhesito. Puṭṭho puṭṭhoti puṭṭho puṭṭho pucchito pucchito yācito yācito ajjhesito ajjhesito pasādito pasādito. Pañhaṃ byākāsīti pañhaṃ byākāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīākāsi pakāsesīti – ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsi. Tenetaṃ vuccati –

‘‘Idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṃ brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsī’’ti.



我来直译这段巴利文：世尊住在摩揭陀国（现今印度比哈尔邦）的石窟寺时说了这些话，应十六位侍奉的婆罗门的请求，一一回答了他们所问的问题。
"世尊说这些话"中："这些话"是指说了这个《彼岸道》。"世尊"是尊敬的称呼...乃至...是真实的命名，即所谓的"世尊"。"住在摩揭陀国"是指在名为摩揭陀的地方居住、活动、生活、守护、维持、度过。"在石窟寺"中：石窟寺被称为佛陀的座处。
"十六位侍奉的婆罗门"中：毘衹耶婆罗门是婆跋利婆罗门的随从、侍者、服侍者、弟子。由于有毘衹耶，他们成为十六位 - 如此称为十六位侍奉的婆罗门。或者，那十六位婆罗门是佛世尊的随从、侍者、服侍者、弟子 - 如此也称为十六位侍奉的婆罗门。
"应请求一一回答了问题"中："应请求"是指被请求、被恳求。"一一"是指一个接一个地被问、被请求、被恳求、被劝请、被使生信。"回答了问题"是指解答了问题，宣说、开示、建立、揭示、分别、阐明、说明。因此这样说：
"世尊住在摩揭陀国的石窟寺时说了这些话，应十六位侍奉的婆罗门的请求，一一回答了他们所问的问题。"

94.Ekamekassacepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅga
manīyā ime dhammāti. Tasmā imassa dhammapariyāyassa ‘‘pārāyana’’nteva adhivacanaṃ.

Ekamekassa cepi pañhassāti ekamekassa cepi ajitapañhassa, ekamekassa cepi tissametteyyapañhassa, ekamekassa cepi puṇṇakapañhassa, ekamekassa cepi mettagūpañhassa, ekamekassa cepi dhotakapañhassa, ekamekassa cepi upasīvapañhassa, ekamekassa cepi nandakapañhassa, ekamekassa cepi hemakapañhassa, ekamekassa cepi todeyyapañhassa, ekamekassa cepi kappapañhassa, ekamekassa cepi jatukaṇṇipañhassa, ekamekassa cepi bhadrāvudhapañhassa, ekamekassa cepi udayapañhassa, ekamekassa cepi posālapañhassa, ekamekassa cepi mogharājapañhassa, ekamekassa cepi piṅgiyapañhassāti – ekamekassa cepi pañhassa.

Atthamaññāya dhammamaññāyāti sveva pañho dhammo, visajjanaṃ [vissajjanaṃ (ka.)] atthoti atthaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – atthamaññāya. Dhammamaññāyāti dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – dhammamaññāyāti – atthamaññāya dhammamaññāya. Dhammānudhammaṃ paṭipajjeyyāti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjeyyāti – dhammānudhammaṃ paṭipajjeyya. Gaccheyyeva jarāmaraṇassa pāranti jarāmaraṇassa pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Gaccheyyeva jarāmaraṇassa pāranti jarāmaraṇassa pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ adhiphasseyya, pāraṃ sacchikareyyāti – gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅgamanīyā ime dhammāti ime dhammā pāraṅgamanīyā. Pāraṃ pāpenti pāraṃ sampāpenti pāraṃ samanupāpenti, jarāmaṇassa taraṇāya [tāraṇāya (syā.)] saṃvattantīti – pāraṅgamanīyā ime dhammāti.

Tasmā imassa dhammapariyāyassāti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānāti – tasmā. Imassa dhammapariyāyassāti imassa pārāyanassāti – tasmā imassa dhammapariyāyassa. Pārāyananteva adhivacananti pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Ayanaṃ vuccati maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Adhivacananti saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – pārāyananteva adhivacanaṃ. Tenetaṃ vuccati –

‘‘Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅgamanīyā ime dhammāti. Tasmā imassa dhammapariyāyassa ‘pārāyana’nteva adhivacana’’nti.

95.

Ajito tissametteyyo, puṇṇako atha mettagū;

Dhotako upasīvo ca, nando ca atha hemako.

96.

Todeyyakappā dubhayo, jatukaṇṇī ca paṇḍito;

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.



我来直译这段巴利文：
如果对每一个问题，理解其意义，了解其法，如法修行，就必定能到达老死的彼岸。这些法能令人到达彼岸。因此这个法门被称为"彼岸道"。
"每一个问题"中：每一个阿耆多的问题，每一个帝须弥勒的问题，每一个富那迦的问题，每一个弥多求的问题，每一个多陀迦的问题，每一个优波私婆的问题，每一个难陀的问题，每一个黑摩迦的问题，每一个刀提耶的问题，每一个劫波的问题，每一个阇都干耳的问题，每一个跋陀罗富陀的问题，每一个优陀耶的问题，每一个布娑罗的问题，每一个摩伽罗阇的问题，每一个宾祇耶的问题。
"理解其意义，了解其法"中：问题即是法，解答即是义。"理解其意义"是指了知、衡量、判断、明了、明白其义。"了解其法"是指了知、衡量、判断、明了、明白其法。
"如法修行"是指修行正道、随顺道、不违道、相应道、法随法道。"必定能到达老死的彼岸"中：老死的彼岸指的是不死、涅槃，即是一切行的止息、一切执取的舍离、爱尽、离欲、灭、涅槃。"必定能到达老死的彼岸"是指能够到达老死的彼岸，能够证得彼岸，能够触及彼岸，能够实现彼岸。"这些法能令人到达彼岸"是指这些法能令人到达彼岸，能使人抵达彼岸，能使人完全到达彼岸，能令人渡过老死。
"因此这个法门"中："因此"是指因为这个原因，因为这个缘故，因为这个因缘，因为这个根由。"这个法门"是指这个彼岸道。"被称为'彼岸道'"中：彼岸指的是不死、涅槃...乃至...灭、涅槃。"道"指的是道路，即正见...乃至...正定。"称为"是指称号、名称、施设、言说、名字、命名、命名、语词、文字、表述。因此这样说：
"如果对每一个问题，理解其意义，了解其法，如法修行，就必定能到达老死的彼岸。这些法能令人到达彼岸。因此这个法门被称为'彼岸道'。"
阿耆多与帝须弥勒、富那迦与弥多求，
多陀迦与优波私婆、难陀与黑摩迦。
刀提耶与劫波二人、智者阇都干耳，
跋陀罗富陀与优陀耶、婆罗门布娑罗，
有智慧的摩伽罗阇、及大仙人宾祇耶。

97.

Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamuṃ.

Ete buddhaṃ upāgacchunti. Eteti soḷasa pārāyaniyā brāhmaṇā. Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, abhiññeyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhāti buddho. Buddhoti 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 buddhoti. Ete buddhaṃ upāgacchunti ete buddhaṃ upāgamiṃsu upasaṅkamiṃsu payirupāsiṃsu paripucchiṃsu paripañhiṃsūti – ete buddhaṃ upāgacchuṃ.

Sampannacaraṇaṃisinti caraṇaṃ vuccati sīlācāranibbatti. Sīlasaṃvaropi caraṇaṃ, indriyasaṃvaropi caraṇaṃ, bhojane mattaññutāpi caraṇaṃ, jāgariyānuyogopi caraṇaṃ, sattapi saddhammā caraṇaṃ, cattāripi jhānāni caraṇaṃ. Sampannacaraṇanti sampannacaraṇaṃ seṭṭhacaraṇaṃ viseṭṭhacaraṇaṃ [visiṭṭhacaraṇaṃ (ka.)] pāmokkhacaraṇaṃ uttamacaraṇaṃ pavaracaraṇaṃ. Isīti isi bhagavā mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti isi…pe… mahesakkhehi vā sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo kahaṃ narāsabho’’ti – isīti – sampannacaraṇaṃ isiṃ.

Pucchantā nipuṇe pañheti. Pucchantāti pucchantā yācantā ajjhesantā pasādentā. Nipuṇe pañheti gambhīre duddase duranubodhe sante paṇīte atakkāvacare nipuṇe paṇḍitavedanīye pañheti – pucchantā nipuṇe pañhe.

Buddhaseṭṭhaṃ upāgamunti. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. Seṭṭhanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ buddhaṃ upāgamuṃ upāgamiṃsu upasaṅkamiṃsu payirupāsiṃsu paripucchiṃsu paripañhiṃsūti – buddhaseṭṭhaṃ upāgamuṃ. Tenetaṃ vuccati –

‘‘Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamu’’nti.



我来直译这段巴利文：
他们走近佛陀，具足行持的仙人，
询问微妙的问题，来到最胜佛前。
"他们走近佛陀"中："他们"指十六位彼岸道的婆罗门。"佛陀"是指世尊，自觉者，无师者，于前所未闻之法自证诸谛，于其中获得一切知性，于诸力得自在。"佛陀"以何义为佛陀？因觉悟诸谛故为佛陀，因令众生觉悟故为佛陀，以一切知性故为佛陀，以一切见性故为佛陀，以应证知性故为佛陀，以展开故为佛陀，以称为漏尽故为佛陀，以称为无染故为佛陀，因完全离贪故为佛陀，因完全离嗔故为佛陀，因完全离痴故为佛陀，因完全离烦恼故为佛陀，因已行独一道故为佛陀，因独自证得无上正等菩提故为佛陀，因破除无觉性而得觉性故为佛陀。"佛陀"此名非母所作，非父所作，非兄所作，非姐妹所作，非朋友亲信所作，非亲族血亲所作，非沙门婆罗门所作，非天神所作。这是诸佛世尊在菩提树下获得一切知智时的解脱终极真实施设，即所谓"佛陀"。"他们走近佛陀"是指他们走近、接近、亲近、请教、询问佛陀。
"具足行持的仙人"中：行持是指戒行的成就。戒律防护是行持，根的防护是行持，饮食知量是行持，警寤修习是行持，七种善法是行持，四种禅那是行持。"具足行持"是指具足行持、最上行持、殊胜行持、最胜行持、最上等行持、最胜妙行持。"仙人"中：世尊寻求、探求、遍求大戒蕴故为仙人...乃至...或为大威德众生所寻求、探求、遍求："佛在何处？世尊在何处？天中天在何处？人中牛王在何处？"故为仙人。
"询问微妙的问题"中："询问"是指询问、请求、恳求、使生信。"微妙的问题"是指深奥、难见、难解、寂静、胜妙、非寻思所及、微妙、智者所知的问题。
"来到最胜佛前"中："佛陀"是指世尊...乃至...真实施设，即所谓"佛陀"。"最胜"是指最上、最胜、殊胜、最胜、最上等、最胜妙。他们走近、接近、亲近、请教、询问最胜佛。因此这样说：
"他们走近佛陀，具足行持的仙人，
询问微妙的问题，来到最胜佛前。"

98.

Tesaṃ buddho pabyākāsi, pañhaṃ puṭṭho yathātathaṃ;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe muni.

Tesaṃ buddho pabyākāsīti. Tesanti soḷasānaṃ pārāyaniyānaṃ brāhmaṇānaṃ. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. Pabyākāsīti tesaṃ buddho pabyākāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – tesaṃ buddho pabyākāsi.

Pañhaṃ puṭṭho yathātathanti. Pañhaṃ puṭṭhoti pañhaṃ puṭṭho pucchito yācito ajjhesito pasādito. Yathātathanti yathā ācikkhitabbaṃ tathā ācikkhi , yathā desitabbaṃ tathā desesi, yathā paññapetabbaṃ tathā paññapesi, yathā paṭṭhapetabbaṃ tathā paṭṭhapesi, yathā vivaritabbaṃ tathā vivari , yathā vibhajitabbaṃ tathā vibhaji, yathā uttānīkātabbaṃ tathā uttānīakāsi, yathā pakāsitabbaṃ tathā pakāsesīti – pañhaṃ puṭṭho yathātathaṃ.

Pañhānaṃ veyyākaraṇenāti pañhānaṃ veyyākaraṇena ācikkhanena desanena paññapanena paṭṭhapanena vivaraṇena vibhajanena uttānīkammena pakāsanenāti – pañhānaṃ veyyākaraṇena.

Tosesi brāhmaṇe munīti. Tosesīti tosesi vitosesi pasādesi ārādhesi attamane akāsi. Brāhmaṇeti soḷasa pārāyaniye brāhmaṇe. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – tosesi brāhmaṇe muni. Tenetaṃ vuccati –

‘‘Tesaṃ buddho pabyākāsi, pañhaṃ puṭṭho yathātathaṃ;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe munī’’ti.

99.

Te tositā cakkhumatā, buddhenādiccabandhunā;

Brahmacariyamacariṃsu, varapaññassa santike.

Te tositā cakkhumatāti. Teti soḷasa pārāyaniyā brāhmaṇā. Tositāti tositā vitositā pasāditā ārādhitā attamanā katāti – te tositā. Cakkhumatāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā. Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā…pe… evaṃ bhagavā samantacakkhunāpi cakkhumāti – te tositā cakkhumatā.

Buddhenādiccabandhunāti. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. Ādiccabandhunāti ādicco vuccati sūriyo. So gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu. Tasmā buddho ādiccabandhūti – buddhenādiccabandhunā.

Brahmacariyamacariṃsūti brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī viramaṇaṃ akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto. Api ca, nippariyāyavasena brahmacariyaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Brahmacariyamacariṃsūti brahmacariyaṃ cariṃsu acariṃsu samādāya vattiṃsūti – brahmacariyamacariṃsu.

Varapaññassa santiketi varapaññassa aggapaññassa seṭṭhapaññassa viseṭṭhapaññassa pāmokkhapaññassa uttamapaññassa pavarapaññassa. Santiketi santike sāmantā āsanne avidūre upakaṭṭheti – varapaññassa santike. Tenetaṃ vuccati –

‘‘Te tositā cakkhumatā, buddhenādiccabandhunā;

Brahmacariyamacariṃsu, varapaññassa santike’’ti.



我来直译这段巴利文：
佛陀对他们，如实回答所问的问题，
牟尼以解答诸问，使婆罗门们欢喜。
"佛陀对他们回答"中："他们"是指十六位彼岸道的婆罗门。"佛陀"是指世尊...乃至...真实施设，即所谓"佛陀"。"回答"是指佛陀对他们解答、宣说、开示、建立、揭示、分别、阐明、说明。
"如实回答所问的问题"中："所问的问题"是指被问、被请求、被恳求、被使生信的问题。"如实"是指应当如何解答就如何解答，应当如何宣说就如何宣说，应当如何开示就如何开示，应当如何建立就如何建立，应当如何揭示就如何揭示，应当如何分别就如何分别，应当如何阐明就如何阐明，应当如何说明就如何说明。
"以解答诸问"是指以解答、宣说、开示、建立、揭示、分别、阐明、说明诸问题。
"牟尼使婆罗门们欢喜"中："使欢喜"是指使欢喜、使满意、使生信、使愉悦、使心满意足。"婆罗门们"是指十六位彼岸道婆罗门。"牟尼"中：牟尼是指智慧...乃至...超越系缚之网故为牟尼。因此这样说：
"佛陀对他们，如实回答所问的问题，
牟尼以解答诸问，使婆罗门们欢喜。"
他们得到具眼者，日族亲属佛陀的满足，
在具最胜慧者的面前，修行梵行。
"他们得到具眼者的满足"中："他们"是指十六位彼岸道婆罗门。"得到满足"是指得到满足、得到欢喜、得到信乐、得到愉悦、得到心满意足。"具眼者"中：世尊具有五眼 - 肉眼、天眼、慧眼、佛眼、普眼。世尊如何具有肉眼...乃至...如是世尊具有普眼。
"日族亲属佛陀"中："佛陀"是指世尊...乃至...真实施设，即所谓"佛陀"。"日族亲属"中：日是指太阳。太阳属瞿昙族，世尊也属瞿昙族，世尊是太阳的族亲、族属。因此佛陀是日族亲属。
"修行梵行"中：梵行是指远离、禁止、避免、克制、停止、不作、不为、不犯、不超越界限、断除桥梁的非法行为。或者，以无比喻的方式，梵行是指八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。"修行梵行"是指实践、修习、受持而行梵行。
"在具最胜慧者的面前"中：具最胜慧者是指具最上慧、具最胜慧、具殊胜慧、具最胜慧、具最上等慧、具最胜妙慧者。"面前"是指附近、邻近、不远、接近。因此这样说：
"他们得到具眼者，日族亲属佛陀的满足，
在具最胜慧者的面前，修行梵行。"

100.

Ekamekassa pañhassa, yathā buddhena desitaṃ;

Tathāyo paṭipajjeyya, gacche pāraṃ apārato.

Ekamekassa pañhassāti ekamekassa ajitapañhassa, ekamekassa tissametteyyapañhassa…pe… ekamekassa piṅgiyapañhassāti – ekamekassa pañhassa.

Yathā buddhena desitanti. Buddhoti yo so bhagavā sayambhū…pe… sacchikā paññatti, yadidaṃ buddhoti. Yathā buddhena desitanti yathā buddhena ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ [vibhattaṃ (syā.)] uttānīkataṃ pakāsitanti – yathā buddhena desitaṃ.

Tathā yo paṭipajjeyyāti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjeyyāti – tathā yo paṭipajjeyya.

Gacche pāraṃ apāratoti pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ; apāraṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Gacche pāraṃ apāratoti apārato pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ phasseyya, pāraṃ sacchikareyyāti – gacche pāraṃ apārato. Tenetaṃ vuccati –

‘‘Ekamekassa pañhassa, yathā buddhena desitaṃ;

Tathā yo paṭipajjeyya, gacche pāraṃ apārato’’ti.

101.

Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

Maggoso pāraṃ gamanāya, tasmā pārāyanaṃ iti.

Apārā pāraṃ gaccheyyāti apāraṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca; pāraṃ vuccati amataṃ nibbānaṃ…pe… taṇhakkhayo virāgo nirodho nibbānaṃ. Apārā pāraṃ gaccheyyāti apārā pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ phasseyya, pāraṃ sacchikareyyāti – apārā pāraṃ gaccheyya.

Bhāvento maggamuttamanti maggamuttamaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Maggamuttamanti maggaṃ aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ. Bhāventoti bhāvento āsevanto bahulīkarontoti – bhāvento maggamuttamaṃ.

Maggo so pāraṃ gamanāyāti –

Maggo pantho patho pajjo [addho (ka.)], añjasaṃ vaṭumāyanaṃ;

Nāvā uttarasetu ca, kullo ca bhisi saṅkamo [saṅgamo (syā. ka.) passa-dhātumālāyaṃ maggadhātuvaṇṇanāyaṃ].

Pāraṃ gamanāyāti pāraṃ gamanāya pāraṃ sampāpanāya pāraṃ samanupāpanāya jarāmaraṇassa taraṇāyāti – maggo so pāraṃ gamanāya.

Tasmā pārāyanaṃ itīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā. Pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Ayanaṃ vuccati maggo. Itīti padasandhi…pe… padānupubbatāpetaṃ itīti – tasmā pārāyanaṃ iti. Tenetaṃ vuccati –

‘‘Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

Maggo so pāraṃ gamanāya, tasmā pārāyanaṃ itī’’ti.

Pārāyanatthutigāthāniddeso sattarasamo.

18. Pārāyanānugītigāthāniddeso



我来直译这段巴利文：
对于每一个问题，如佛所教导，
若有人如是修行，必从此岸到彼岸。
"对于每一个问题"是指每一个阿耆多的问题，每一个帝须弥勒的问题...乃至...每一个宾祇耶的问题。
"如佛所教导"中："佛陀"是指世尊，自觉者...乃至...真实施设，即所谓"佛陀"。"如佛所教导"是指如佛所解说、宣示、开示、建立、揭示、分别、阐明、说明。
"若有人如是修行"是指修行正道、随顺道、不违道、相应道、法随法道。
"必从此岸到彼岸"中：彼岸是指不死、涅槃...乃至...灭、涅槃；此岸是指烦恼、诸蕴和诸行。"必从此岸到彼岸"是指从此岸到达彼岸，证得彼岸，触及彼岸，实现彼岸。因此这样说：
"对于每一个问题，如佛所教导，
若有人如是修行，必从此岸到彼岸。"
修习最上道，从此岸到彼岸，
此道通往彼岸，故名为彼岸道。
"从此岸到彼岸"中：此岸是指烦恼、诸蕴和诸行；彼岸是指不死、涅槃...乃至...爱尽、离欲、灭、涅槃。"从此岸到彼岸"是指从此岸到达彼岸，证得彼岸，触及彼岸，实现彼岸。
"修习最上道"中：最上道是指八支圣道，即：正见...乃至...正定。"最上道"是指最上、最胜、殊胜、最胜、最上等、最胜妙之道。"修习"是指修习、实践、多作。
"此道通往彼岸"中：
道、路、径、途、道路、通道、
船、渡筏、桥、竹筏、筏、渡口。
"通往彼岸"是指为到达彼岸，为抵达彼岸，为完全到达彼岸，为渡越老死。
"故名为彼岸道"中："故"是指因为这个原因，因为这个缘故，因为这个因缘，因为这个根由。彼岸是指不死、涅槃...乃至...灭、涅槃。道是指道路。"名为"是词的连接...乃至...词的次序。因此这样说：
"修习最上道，从此岸到彼岸，
此道通往彼岸，故名为彼岸道。"
第十七 彼岸道赞颂偈记解终。
第十八 彼岸道随诵偈记解

102.

Pārāyanamanugāyissaṃ, [iccāyasmā piṅgiyo]

Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

Nikkāmo nibbano nāgo, kissa hetu musā bhaṇe.

Pārāyanamanugāyissanti gītamanugāyissaṃ kathitamanukathayissaṃ [kathitamanugāyissaṃ (syā.) evaṃ sabbapadesu anugāyissanti āgataṃ] bhaṇitamanubhaṇissaṃ lapitamanulapissaṃ bhāsitamanubhāsissanti – pārāyanamanugāyissaṃ. Iccāyasmā piṅgiyoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Piṅgiyoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā piṅgiyo.

Yathāddakkhi tathākkhāsīti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. ‘‘Sabbe saṅkhārā aniccā’’ti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yathāddakkhi tathākkhāsi.

Vimalo bhūrimedhasoti. Vimaloti rāgo malaṃ, doso malaṃ, moho malaṃ, kodho… upanāho…pe… sabbākusalābhisaṅkhārā malā. Te malā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Amalo buddho vimalo nimmalo malāpagato malavippahīno malavimutto sabbamalavītivatto. Bhūri vuccati pathavī. Bhagavā tāya [bhagavā imāya (syā.)] pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – vimalo bhūrimedhaso.

Nikkāmonibbano nāgoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Buddhassa bhagavato vatthukāmā pariññātā kilesakāmā pahīnā vatthukāmānaṃ pariññātattā kilesakāmānaṃ pahīnattā. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Ye kāme kāmenti kāme icchanti kāme patthenti kāme pihenti kāme abhijappanti te kāmakāmino rāgarāgino saññasaññino. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – nikkāmo.


我来直译这段巴利文：
"我将诵唱彼岸道，"[尊者宾祇耶说]
如其所见如是说，无垢广慧者，
离欲无烦恼圣者，何因会说妄？
"我将诵唱彼岸道"是指我将诵唱其歌，重述其言，重说其语，重复其话，重讲其说。"尊者宾祇耶说"中："说"是词的连接...乃至...词的次序。"尊者"是亲切语、尊重语、带有恭敬尊重的称呼。"宾祇耶"是那位长老的名字、称号、施设、言说、名称、命名、命名、语词、文字、称呼。
"如其所见如是说"是指如其所见而说、解说、宣示、开示、建立、揭示、分别、阐明、说明。"一切行无常"，如其所见而说、解说、宣示、开示、建立、揭示、分别、阐明、说明。"一切行是苦"...乃至..."一切法无我"..."凡是有生起性质的，一切都是灭尽性质的"，如其所见而说、解说、宣示、开示、建立、揭示、分别、阐明、说明。
"无垢广慧者"中："无垢"：贪是垢，嗔是垢，痴是垢，忿...恨...乃至...一切不善行都是垢。这些垢对佛世尊来说已断除、根除、如截断多罗树般使之不复存在、令其不生、未来不再生起。佛陀无垢、离垢、清净、离垢、舍垢、解脱垢、超越一切垢。"广"指大地。世尊具有如大地般广大、广阔、宽广的智慧。"慧"指智慧，即是了知...乃至...无痴、择法、正见。世尊具足、成就、获得、完全获得、具有此慧智，因此佛陀具大慧。
"离欲无烦恼圣者"中："欲"概括而言有两种：事欲和烦恼欲...乃至...这些称为事欲...乃至...这些称为烦恼欲。佛世尊已遍知事欲，已断烦恼欲。因已遍知事欲，已断烦恼欲，世尊不贪欲、不希欲、不求欲、不羡欲、不渴求欲。那些贪欲、希欲、求欲、羡欲、渴求欲的人，他们是贪欲者、贪染者、有想者。世尊不贪欲、不希欲、不求欲、不羡欲、不渴求欲。因此佛陀无欲、离欲、舍欲、吐欲、脱欲、断欲、离欲，无贪、离贪、舍贪、吐贪、脱贪、断贪、离贪，无渴、寂灭、清凉，以自己成为梵而安住，感受快乐。如是"离欲"。


Nibbanoti rāgo vanaṃ, doso vanaṃ, moho vanaṃ, kodho vanaṃ, upanāho vanaṃ…pe… sabbākusalābhisaṅkhārā vanā. Te vanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho avano vivano nibbano vanāpagato vanavippahīno vanavimutto sabbavanavītivattoti – nibbano. Nāgoti nāgo; bhagavā āguṃ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo…pe… evaṃ bhagavā na āgacchatīti nāgoti – nikkāmo nibbano nāgo.

Kissa hetu musā bhaṇeti. Kissa hetūti kissa hetu kiṃhetu kiṃkāraṇā kiṃnidānā kiṃpaccayāti – kissa hetu. Musā bhaṇeti musā bhaṇeyya katheyya dīpeyya vohareyya; musā bhaṇeti mosavajjaṃ bhaṇeyya, musāvādaṃ bhaṇeyya, anariyavādaṃ bhaṇeyya. Idhekacco sabhāgato [sabhaggato (syā.)] vā parisāgato [parisaggato (syā.)] vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho [ehi bho (syā.) passa ma. ni. 3.112] purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti , jānaṃ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati, idaṃ vuccati mosavajjaṃ.

Api ca, tīhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti – imehi tīhākārehi musāvādo hoti. Api ca, catūhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ – imehi catūhākārehi musāvādo hoti. Api ca, pañcahākārehi…pe… chahākārehi… sattahākārehi… aṭṭhahākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya saññaṃ, vinidhāya bhāvaṃ – imehi aṭṭhahākārehi musāvādo hoti mosavajjaṃ. Kissa hetu musā bhaṇeyya katheyya dīpeyya vohareyyāti – kissa hetu musā bhaṇe. Tenāha thero piṅgiyo –

‘‘Pārāyanamanugāyissaṃ, [iccāyasmā piṅgiyo]

Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

Nikkāmo nibbano nāgo, kissa hetu musā bhaṇe’’ti.



我来直译这段巴利文：
"无烦恼"中：贪是烦恼，嗔是烦恼，痴是烦恼，忿是烦恼，恨是烦恼...乃至...一切不善行都是烦恼。这些烦恼对佛世尊来说已断除、根除、如截断多罗树般使之不复存在、令其不生、未来不再生起。因此佛陀无烦恼、离烦恼、脱烦恼、离烦恼、断烦恼、解脱烦恼、超越一切烦恼。"圣者"中：世尊是圣者；因不造恶故为圣者，因不去故为圣者，因不来故为圣者...乃至...如是世尊不来故为圣者。
"何因会说妄"中："何因"是指以何因，何缘由，何理由，何根据，何缘。"说妄"是指会说妄语、讲妄语、表妄语、言妄语；"说妄"是指会说虚妄语，说虚假语，说非圣语。在此，有人在集会中、在众会中、在亲属中、在团体中、在王宫中被带来作证问道："来，善人，你知道什么就说什么"，他不知而说"我知道"，知道而说"我不知道"，不见而说"我见到"，见到而说"我没见到"。如是为了自己、为了他人、为了些微利益而故意说妄语，这称为虚妄语。
而且，妄语有三种形态：在说之前想"我要说妄语"，正说时想"我正在说妄语"，说了之后想"我说了妄语" - 以这三种形态构成妄语。而且，妄语有四种形态：在说之前想"我要说妄语"，正说时想"我正在说妄语"，说了之后想"我说了妄语"，歪曲见解 - 以这四种形态构成妄语。而且，以五种形态...乃至...以六种形态...以七种形态...以八种形态构成妄语：在说之前想"我要说妄语"，正说时想"我正在说妄语"，说了之后想"我说了妄语"，歪曲见解，歪曲忍受，歪曲爱好，歪曲想法，歪曲本性 - 以这八种形态构成妄语虚妄。"何因会说妄语"是指为何因会说、讲、表、言妄语。
因此长老宾祇耶说：
"我将诵唱彼岸道，"[尊者宾祇耶说]
如其所见如是说，无垢广慧者，
离欲无烦恼圣者，何因会说妄？";

103.

Pahīnamalamohassa, mānamakkhappahāyino;

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasaṃhitaṃ.

Pahīnamalamohassāti . Malanti rāgo malaṃ, doso malaṃ, moho malaṃ, māno malaṃ, diṭṭhi malaṃ, kileso malaṃ, sabbaduccaritaṃ malaṃ, sabbabhavagāmikammaṃ malaṃ.

Mohoti yaṃ dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. Ayaṃ vuccati moho. Malañca moho ca buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho pahīnamalamohoti – pahīnamalamohassa.

Mānamakkhappahāyinoti. Mānoti ekavidhena māno – yā cittassa unnati [uṇṇati (syā. ka.)]. Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – seyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti māno. Catubbidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – lābhimhi manāpikānaṃ rūpānanti mānaṃ janeti, lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbānanti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya…pe… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – māno, atimāno, mānātimāno, omāno, avamāno, asmimāno, micchāmāno. Aṭṭhavidhena māno – lābhena mānaṃ janeti, alābhena omānaṃ janeti, yasena mānaṃ janeti, ayasena omānaṃ janeti, pasaṃsāya mānaṃ janeti, nindāya omānaṃ janeti, sukhena mānaṃ janeti , dukkhena omānaṃ janeti. Navavidhena māno – seyyassa seyyohamasmīti māno, seyyassa sadisohamasmīti māno, seyyassa hīnohamasmīti māno, sadisassa seyyohamasmīti māno, sadisassa sadisohamasmīti māno, sadisassa hīnohamasmīti māno, hīnassa seyyohamasmīti māno, hīnassa sadisohamasmīti māno, hīnassa hīnohamassīti māno. Dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena [vijjāṭhānena (ka.)] vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati māno.

Makkhoti yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ [nitthuriyakammaṃ (ka.) passa vibha. 892] – ayaṃ vuccati makkho. Buddhassa bhagavato māno ca makkho ca pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho mānamakkhappahāyīti – mānamakkhappahāyino.

Handāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitanti. Handāhanti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – handāhanti. Kittayissāmi giraṃ vaṇṇūpasaṃhitanti vaṇṇena upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ vācaṃ giraṃ byappathaṃ udīraṇaṃ [odīraṇaṃ (syā.)] kittayissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – handāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitaṃ. Tenāha thero piṅgiyo –

‘‘Pahīnamalamohassa, mānamakkhappahāyino;

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasaṃhita’’nti.



我来直译这段巴利文：
已断垢与痴者，已舍慢与覆者，
且让我来称颂，具美德之言语。
"已断垢与痴者"中："垢"：贪是垢，嗔是垢，痴是垢，慢是垢，见是垢，烦恼是垢，一切恶行是垢，一切导向有的业是垢。
"痴"是指对苦的无知...乃至...无明遮蔽、痴、不善根。这称为痴。垢与痴对佛世尊来说已断除、根除、如截断多罗树般使之不复存在、令其不生、未来不再生起。因此佛陀是已断垢与痴者。
"已舍慢与覆者"中："慢"：一种慢 - 是心的高举。二种慢 - 抬高自己的慢，贬低他人的慢。三种慢 - "我胜"的慢，"我等"的慢，"我劣"的慢。四种慢 - 以得利生慢，以名声生慢，以赞誉生慢，以快乐生慢。五种慢 - 我得可意色而生慢，我得可意声...乃至...香...味...触而生慢。六种慢 - 以眼圆满生慢，以耳圆满...乃至...以鼻圆满...以舌圆满...以身圆满...以意圆满生慢。七种慢 - 慢、过慢、慢过慢、卑慢、下慢、我慢、邪慢。八种慢 - 以得利生慢，以无利生卑慢，以名声生慢，以无名声生卑慢，以赞誉生慢，以毁谤生卑慢，以快乐生慢，以痛苦生卑慢。九种慢 - 对胜者的"我胜"慢，对胜者的"我等"慢，对胜者的"我劣"慢，对等者的"我胜"慢，对等者的"我等"慢，对等者的"我劣"慢，对劣者的"我胜"慢，对劣者的"我等"慢，对劣者的"我劣"慢。十种慢 - 在此有人以生、族姓、良家子、容貌、财富、学问、工作、技艺、学识、闻法、辩才或其他任何事物生起慢。如是种种慢、慢性、慢状、高举、高扬、举旗、自取、欲立旗帜于心中 - 这称为慢。
"覆"是指那种覆藏、覆藏性、覆藏状态、强硬、强硬行为 - 这称为覆。佛世尊的慢与覆已断除、根除、如截断多罗树般使之不复存在、令其不生、未来不再生起。因此佛陀是已舍慢与覆者。
"且让我来称颂具美德之言语"中："且让我"是词的连接、词的结合、词的圆满、字的和合、词的优美、词的次序。"称颂具美德之言语"是指我将称颂、宣说、开示、建立、揭示、分别、阐明、说明具有、成就、获得、完全获得、具足美德的言语、语言、言辞、表述。
因此长老宾祇耶说：
"已断垢与痴者，已舍慢与覆者，
且让我来称颂，具美德之言语。"

104.

Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me.

Tamonudobuddho samantacakkhūti. Tamonudoti rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. Buddhoti yo so bhagavā…pe… sacchikā paññatti; yadidaṃ buddhoti. Samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – tamonudo buddho samantacakkhu.

Lokantagū sabbabhavātivattoti. Lokoti eko loko – bhavaloko. Dve lokā – bhavaloko ca sambhavaloko ca; sampattibhavaloko ca sampattisambhavaloko ca; vipattibhavaloko ca vipattisambhavaloko ca [dve lokā sampatti ca bhavaloko vipatti ca bhavaloko (syā.)]. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – sattaviññāṇaṭṭhitiyo . Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasa āyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo. Lokantagūti bhagavā lokassa antagato antappatto koṭigato koṭippatto… nibbānagato nibbānappatto. So vutthavāso ciṇṇacaraṇo… jātimaraṇasaṃsāro natthi tassa punabbhavoti – lokantagū.

Sabbabhavātivattoti. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo. Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ kammabhavo. Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpā vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ paṭisandhiko punabbhavo. Bhagavā kammabhavañca paṭisandhikañca punabbhavaṃ ativatto [upātivatto (ka.)] atikkanto vītivattoti – lokantagū sabbabhavātivatto.

Anāsavo sabbadukkhappahīnoti. Anāsavoti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavo. Sabbadukkhappahīnoti sabbaṃ tassa paṭisandhikaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ …pe… diṭṭhibyasanadukkhaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭippassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ. Tasmā buddho sabbadukkhappahīnoti – anāsavo sabbadukkhappahīno.

Saccavhayobrahme upāsito meti. Saccavhayoti saccavhayo sadisanāmo sadisavhayo saccasadisavhayo. Vipassī bhagavā, sikhī bhagavā, vessabhū bhagavā, kakusandho bhagavā, koṇāgamano bhagavā, kassapo bhagavā. Te buddhā bhagavanto sadisanāmā sadisavhayā. Bhagavāpi sakyamuni tesaṃ buddhānaṃ bhagavantānaṃ sadisanāmo sadisavhayoti – tasmā buddho saccavhayo.

Brahme upāsito meti so mayā bhagavā āsito upāsito payirupāsito paripucchito paripañhitoti – saccavhayo brahme upāsito me. Tenāha thero piṅgiyo –

‘‘Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me’’ti.



我来直译这段巴利文：
破除黑暗佛普眼，到达世边超一切有，
无漏断尽诸苦者，实名婆罗门我所事。
"破除黑暗佛普眼"中："破除黑暗"是指破除、驱除、断除、消除、灭除、令不存在贪暗、嗔暗、痴暗、慢暗、见暗、烦恼暗、恶行暗、令盲暗、令无知、障碍智慧、属于痛恼、不导向涅槃的黑暗。"佛陀"是指世尊...乃至...真实施设，即所谓"佛陀"。"普眼"是指一切知智...乃至...如来因

105.

Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto[ajja patto (ka.)].

Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyyāti . Dijo vuccati pakkhī. Kiṃkāraṇā dijo vuccati pakkhī? Dvikkhattuṃ jāyatīti dijo, mātukucchimhā ca aṇḍakosamhā ca. Taṃkāraṇā dijo vuccati pakkhīti – dijo. Yathā kubbanakaṃ pahāyāti yathā dijo kubbanakaṃ parittavanakaṃ appaphalaṃ appabhakkhaṃ appodakaṃ pahāya jahitvā atikkamitvā samatikkamitvā vītivattetvā aññaṃ bahupphalaṃ bahubhakkhaṃ bahūdakaṃ [bahurukkhaṃ (syā.)] mahantaṃ kānanaṃ vanasaṇḍaṃ adhigaccheyya vindeyya paṭilabheyya, tasmiñca vanasaṇḍe vāsaṃ kappeyyāti – dijo yathā kubbanakaṃ pahāya bahupphalaṃ kānanaṃ āvaseyya.

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapattoti. Evanti opammasampaṭipādanaṃ. Appadasse pahāyāti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā buddhaṃ bhagavantaṃ upādāya appadassā parittadassā thokadassā omakadassā lāmakadassā chatukkadassā [jatukkadassā (syā.), jatukadassā (sī. aṭṭha.)] vā. Te appadasse parittadasse thokadasse omakadasse lāmakadasse chatukkadasse pahāya pajahitvā atikkamitvā samatikkamitvā vītivattetvā buddhaṃ bhagavantaṃ appamāṇadassaṃ aggadassaṃ seṭṭhadassaṃ viseṭṭhadassaṃ pāmokkhadassaṃ uttamadassaṃ pavaradassaṃ asamaṃ asamasamaṃ appaṭisamaṃ appaṭibhāgaṃ appaṭipuggalaṃ devātidevaṃ narāsabhaṃ purisasīhaṃ purisanāgaṃ purisājaññaṃ purisanisabhaṃ purisadhorayhaṃ dasabaladhāriṃ [dasabalaṃ tādiṃ (syā.)] adhigacchiṃ vindiṃ paṭilabhiṃ. Yathā ca haṃso mahantaṃ mānasakaṃ [mānusakataṃ (syā.)] vā saraṃ anotattaṃ vā dahaṃ mahāsamuddaṃ vā akkhobhaṃ amitodakaṃ jalarāsiṃ adhigaccheyya vindeyya paṭilabheyya, evameva buddhaṃ bhagavantaṃ akkhobhaṃ amitatejaṃ pabhinnañāṇaṃ vivaṭacakkhuṃ paññāpabhedakusalaṃ adhigatapaṭisambhidaṃ catuvesārajjappattaṃ suddhādhimuttaṃ setapaccattaṃ advayabhāṇiṃ tādiṃ tathāpaṭiññaṃ aparittaṃ mahantaṃ gambhīraṃ appameyyaṃ duppariyogāhaṃ pahūtaratanaṃ sāgarasamaṃ chaḷaṅgupekkhāya samannāgataṃ atulaṃ vipulaṃ appameyyaṃ, taṃ tādisaṃ pavadataṃ maggavādinaṃ [pavaramaggavādinaṃ (ka.)] merumiva nagānaṃ garuḷamiva dijānaṃ sīhamiva migānaṃ udadhimiva aṇṇavānaṃ adhigacchiṃ, taṃ satthāraṃ jinapavaraṃ mahesinti – evamahaṃ appadasse pahāya mahodadhiṃ haṃsoriva ajjhapatto. Tenāha thero piṅgiyo –

‘‘Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto’’ti.



我来直译这段巴利文：
如鸟弃小林，而居多果林；
我舍浅见者，如鹅到大海。
"如鸟弃小林，而居多果林"中："鸟"是指有翼者。为何称为"鸟"？因两次出生故为鸟，从母胎和从蛋壳。因此称有翼者为鸟。"弃小林"是指如鸟舍弃、离开、超越、完全超越、度过小林、少果林、少食林、少水林，而到达、获得、证得另一个多果、多食、多水的大林、森林，并在那森林中安住。
"我舍浅见者，如鹅到大海"中："如"是比喻的成就。"舍浅见者"是指婆罗门跋婆利和其他诸位导师，相对于佛世尊来说是浅见者、少见者、微见者、劣见者、下见者、卑见者。舍弃、离开、超越、完全超越、度过这些浅见者、少见者、微见者、劣见者、下见者、卑见者，而到达、获得、证得佛世尊这位无量见者、最上见者、最胜见者、殊胜见者、最胜见者、最上等见者、最胜妙见者、无等者、等无等者、无比者、无譬者、无对者、天中天、人中牡牛、人中狮子、人中龙象、人中良马、人中公牛、人中负重者、具十力者。如鹅到达、获得、证得大曼萨罗湖或无热恼池或大海这样的不动、无量水的水聚，如是我到达具足不动、无量威力、智慧圆满、眼目开明、善巧智慧、证得无碍解、得四无畏、净信解脱、白净、无二语、如如、如实语、无小、广大、甚深、无量、难测、多宝、如海、具足六支舍、无等、广大、无量的导师、说道者、如山中须弥、如鸟中金翅鸟、如兽中狮子、如水中大海的胜者、大仙。
因此长老宾祇耶说：
"如鸟弃小林，而居多果林；
我舍浅见者，如鹅到大海。"

106.

Ye me pubbe viyākaṃsu,

Huraṃ gotamasāsanā ‘iccāsi iti bhavissati’;

Sabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhanaṃ.

Ye me pubbe viyākaṃsūti. Yeti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ byākaṃsu ācikkhiṃsu desayiṃsu paññapiṃsu paṭṭhapiṃsu vivariṃsu vibhajiṃsu uttānīakaṃsu pakāsesunti – ye me pubbe viyākaṃsu.

Huraṃ gotamasāsanāti huraṃ gotamasāsanā, paraṃ gotamasāsanā, pure gotamasāsanā, paṭhamataraṃ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā [tathāgatasāsanā devasāsanā (syā. ka.)] arahantasāsanāti – huraṃ gotamasāsanā.

Iccāsi iti bhavissatīti evaṃ kira āsi, evaṃ kira bhavissatīti – iccāsi iti bhavissati.

Sabbaṃtaṃ itihītihanti sabbaṃ taṃ itihītihaṃ itikirāya paramparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsūti – sabbaṃ taṃ itihītihaṃ.

Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ takkavaḍḍhanaṃ vitakkavaḍḍhanaṃ saṅkappavaḍḍhanaṃ kāmavitakkavaḍḍhanaṃ byāpādavitakkavaḍḍhanaṃ vihiṃsāvitakkavaḍḍhanaṃ ñātivitakkavaḍḍhanaṃ janapadavitakkavaḍḍhanaṃ amarāvitakkavaḍḍhanaṃ parānudayatāpaṭisaṃyuttavitakkavaḍḍhanaṃ lābhasakkārasilokapaṭisaṃyuttavitakkavaḍḍhanaṃ anavaññattipaṭisaṃyuttavitakkavaḍḍhananti – sabbaṃ taṃ takkavaḍḍhanaṃ. Tenāha thero piṅgiyo –

‘‘Ye me pubbe viyākaṃsu, huraṃ gotamasāsanā;

‘Iccāsi iti bhavissa’ti;

Sabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhana’’nti.



106.
那些人从前向我预言，
在乔达摩教法以前说：
"过去是这样，未来将这样"；
这一切都是传闻，这一切都是增益妄想。
"那些人从前向我预言"是指：这里的"那些人"指婆罗门跋婆利及其他的老师们，他们宣说、阐述、开示、建立、安排、解释、分别、阐明、宣布了自己的见解、意愿、喜好、教义、倾向和目的。这就是"那些人从前向我预言"的意思。
"在乔达摩教法以前"是指：在乔达摩教法之前，在乔达摩教法之外，在乔达摩教法之先，在佛陀教法之前，在胜者教法之前，在如来教法之前，在阿罗汉教法之前。这就是"在乔达摩教法以前"的意思。
"过去是这样，未来将这样"是指：据说过去是这样，据说未来将这样。这就是"过去是这样，未来将这样"的意思。
"这一切都是传闻"是指：这一切都是传说，是传承，是经典传承，是推理的结果，是推论的结果，是思辨的结果，是见解推敲的结果，而不是自己亲身证知，不是自己亲眼所见之法。这就是"这一切都是传闻"的意思。
"这一切都是增益妄想"是指：这一切都是增长妄想，增长寻思，增长思惟，增长欲寻，增长恚寻，增长害寻，增长亲属寻，增长国土寻，增长不死寻，增长怜悯他人相关的寻思，增长获得尊重名誉相关的寻思，增长不被轻视相关的寻思。这就是"这一切都是增益妄想"的意思。因此长老宾其耶说：
"那些人从前向我预言，
在乔达摩教法以前说：
'过去是这样，未来将这样'；
这一切都是传闻，
这一切都是增益妄想。"

107.

Eko tamonudāsīno, jutimā so pabhaṅkaro;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso.

Eko tamonudāsīnoti. Ekoti bhagavā pabbajjasaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

Kathaṃ bhagavā pabbajjasaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rodantānaṃ vilapantānaṃ ñātisaṅghaṃ sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. Evaṃ bhagavā pabbajjasaṅkhātena eko.

Kathaṃ bhagavā adutiyaṭṭhena eko? Evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (syā. ka.)] paṭisallānasāruppāni [paṭisallāṇasāruppāni (ka.)]. So eko gacchati, eko tiṭṭhati, eko nisīdati , eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko abhikkamati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vatteti 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 [taṇhaṃ jāliniṃ (syā.)] visaṭaṃ [saritaṃ (syā.) mahāni. 191] visattikaṃ pajahi vinodesi byantīakāsi anabhāvaṃ gamesi.

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

‘‘Etamādīnavaṃ [evamādīnavaṃ (ka.) passa itivu. 15] ñatvā, taṇhaṃ [taṇhā (syā. ka.) mahāni. 191] 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…pe… ariyo aṭṭhaṅgiko maggo.

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu [atariṃsu (ka.) passa saṃ. ni. 

107.
他独一驱除黑暗，光明普照，
乔达摩具广大智慧，乔达摩具广大觉慧。
"独一驱除黑暗"中的"独一"是指：世尊因出家而独一，因无二而独一，因断除贪爱而独一，因完全离贪而独一，因完全离瞋而独一，因完全离痴而独一，因完全无烦恼而独一，因行一乘道而独一，因独自证得无上正等觉而独一。
世尊如何因出家而独一？世尊年少之时，乌发茂密，正值青春年华，处于人生第一阶段，违背不情愿的父母——他们流泪哭泣悲叹，割断一切亲族羁绊，割断一切家居羁绊，割断子女妻室羁绊，割断亲戚羁绊，割断朋友知己羁绊，剃除须发，披上袈裟衣，从在家出家为无家者，进入无所有状态，独自行走、安住、活动、生活、护持、维持、度日。这样世尊因出家而独一。
世尊如何因无二而独一？如此出家后，他独自亲近寂静的林野边地住处，那里少声少响，远离人烟，适合独处。他独自行走，独自站立，独自坐下，独自卧息，独自入村托钵，独自前进，独自返回，独自静坐，独自经行，独自行走、安住、活动、生活、护持、维持、度日。这样世尊因无二而独一。
世尊如何因断除贪爱而独一？他如此独自无二，不放逸，精进，专注，住于尼连禅河（现在的法尔戈河）岸边菩提树下，作大精进时，击败魔罗及其军队、黑暗者、那姆支、放逸之友，断除、驱散、灭尽、令不复存在那遍布、执著的贪爱之网。
"与贪爱为伴的人，长久轮回，
此有他有的轮回，无法超越。
知道这过患，贪爱是苦因，
离贪无执取，比丘正念而行。"
这样世尊因断除贪爱而独一。
世尊如何因完全离贪而独一？因断除贪欲而完全离贪独一，因断除瞋恚而完全离瞋独一，因断除愚痴而完全离痴独一，因断除烦恼而完全无烦恼独一。
世尊如何因行一乘道而独一？一乘道是指四念处......乃至......八圣道。
"见尽生死者知一乘道，悲悯利益众生，
经由此道，
[这段经文似乎未完，建议检查原文是否有后续内容]

5.409; mahāni. 191] pubbe, tarissanti ye ca taranti ogha’’nti.

Evaṃ bhagavā ekāyanamaggaṃ gatoti eko.

Kathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko. Bodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi . Bhagavā tena bodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bujjhi. Atha vā, yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

Tamonudoti bhagavā rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. Āsīnoti nisinno bhagavā pāsāṇake cetiyeti – āsīno [āsino (ka.)].

Nagassa passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyinoti.

Evampi bhagavā āsīno…pe… atha vā, bhagavā sabbossukkapaṭippassaddhattā āsīno so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti, evampi bhagavā āsīnoti – eko tamonudāsīno.

Jutimā so pabhaṅkaroti. Jutimāti jutimā matimā paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Pabhaṅkaroti pabhaṅkaro ālokakaro obhāsakaro dīpaṅkaro padīpakaro ujjotakaro pajjotakaroti – jutimā so pabhaṅkaro.

Gotamobhūripaññāṇoti gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo.

Dhajo rathassa paññāṇaṃ, dhūmo [dhumo (syā.)] paññāṇamaggino;

Rājā raṭṭhassa paññāṇaṃ, bhattā paññāṇamitthiyāti.

Evameva gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – gotamo bhūripaññāṇo.

Gotamo bhūrimedhasoti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti [bhūrimedhasoti (syā.) evamuparipi] – gotamo bhūrimedhaso. Tenāha thero piṅgiyo –

‘‘Eko tamonudāsīno, jutimā so pabhaṅkaro;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso’’ti.



[继续上文的翻译]
过去的人已渡过，现在正在渡过瀑流的人也将渡过。"
这样世尊因行一乘道而独一。
世尊如何因独自证得无上正等觉而独一？觉悟指在四道中的智、慧、慧根、慧力、择法觉支、思择、观察、正见。世尊以此觉悟智了知"一切行无常"，了知"一切行是苦"，了知"一切法无我"......乃至......"凡有生起之法，皆是灭尽之法"。或者说，凡应觉悟、随觉悟、现觉悟、正觉悟、证得、触及、实现的，他都以此觉悟智觉悟、随觉悟、现觉悟、正觉悟、证得、触及、实现。这样世尊因独自证得无上正等觉而独一。
"驱除黑暗"指世尊驱除、除去、断除、消灭、使不存在贪欲之暗、瞋恚之暗、愚痴之暗、见解之暗、烦恼之暗、恶行之暗，使人盲目、使人无眼、使人无知、障碍智慧、属于痛苦、不导向涅槃的黑暗。"安坐"指世尊坐于石庙。
"坐于山腰的牟尼，已渡过苦海，
具三明、超越死亡的弟子们亲近他。"
如此世尊安坐......乃至......或者说，世尊因一切热忱已息而安坐，他已住于[清净]，已完成[修行]......乃至......对他来说不再有生死轮回。如此世尊安坐——这就是"独一驱暗安坐"。
"光明普照"中的"光明"指他具光明、具智慧、具学识、具觉悟、具智、有分辨、有智慧。"普照"指他是光明者、照明者、发光者、放光者、点灯者、照耀者、光辉者。
"乔达摩具广大智慧"指乔达摩具广大智慧，以智为标识，以智为旗帜，以智为主导，多作观察，多作详察，多作省察，多作思维之法，明显地安住，以此为行，以此为多，以此为重，倾向于此，偏向于此，倚重于此，信解于此，以此为主。
"旗帜是车乘的标识，烟是火的标识，
国王是国土的标识，丈夫是女人的标识。"
同样地，乔达摩具广大智慧，以智为标识，以智为旗帜，以智为主导，多作观察，多作详察，多作省察，多作思维之法，明显地安住，以此为行，以此为多，以此为重，倾向于此，偏向于此，倚重于此，信解于此，以此为主。
"乔达摩具广大觉慧"中的"广大"指大地。世尊具有如大地般广阔、宽广的智慧。"觉慧"指智慧，即是了知......乃至......无痴、择法、正见。世尊具足、完全具足、达到、完全达到、成就、完全成就、具有此觉慧，因此佛陀具广大觉慧。因此长老宾其耶说：
"他独一驱除黑暗，光明普照，
乔达摩具广大智慧，乔达摩具广大觉慧。"

108.

Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

Yo me dhammadesesīti. Yoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi.

Sandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

Taṇhakkhayamanītikanti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

Yassa natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo –

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti.



108.
他为我说法，现见无时滞，
灭爱无灾患，无处能比拟。
"他为我说法"中的"他"指世尊，他是自觉者，无师自通，于先前未闻之法自证诸谛，于其中得一切智，于诸力得自在。"说法"是指：开始善、中间善、结尾善，有义有文，完整圆满清净的梵行，四念处......乃至......八圣道，涅槃及趋向涅槃之道，他宣说、开示、建立、安立、开启、分别、显明、阐明。这就是"他为我说法"。
"现见无时滞"中的"现见"指：可见、无时滞、来见、导向、智者各自证知 - 如是现见。或者说，若人于现法中修习八圣道，他在修道之后立即、紧接着就证得、获得、得到果报，如是也是现见。"无时滞"指：如人借出有时限的钱财，不能立即收回，必须等待时间，此法不是这样。若人于现法中修习八圣道，他在修道之后立即、紧接着就证得、获得、得到果报，不是来世，不是后世，如是无时滞。这就是"现见无时滞"。
"灭爱无灾患"中的"爱"指：色爱......乃至......法爱。"灭爱"指：灭爱、灭贪、灭瞋、灭痴、灭趣、灭生、灭结生、灭有、灭轮回、灭轮转。"无灾患"中的灾患指烦恼、蕴与行。[无灾患指]灾患的断除、灾患的止息、灭患的舍离、灾患的平静，即不死、涅槃。这就是"灭爱无灾患"。
"无处能比拟"中的"其"指涅槃。"无比拟"指：无有譬喻，无有类比，无有相似，无有对等，不存在，不出现，不可得。"无处"指：在任何处所，在任何地方，在内在或外在或内外。这就是"无处能比拟"。因此长老宾其耶说：
"他为我说法，现见无时滞，
灭爱无灾患，无处能比拟。"

109.

Kiṃ nu tamhā vippavasi, muhuttamapi piṅgiya;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

Kiṃ nu tamhā vippavasīti kiṃ nu buddhamhā vippavasi apesi apagacchi [apagacchasi (syā. ka.)] vinā hosīti – kiṃ nu tamhā vippavasi.

Muhuttamapi piṅgiyāti muhuttampi khaṇampi layampi vayampi addhampīti – muhuttamapi. Piṅgiyāti bāvarī taṃ nattāraṃ nāmena ālapati.

Gotamābhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti – gotamā bhūripaññāṇā.

Gotamā bhūrimedhasāti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha so brāhmaṇo –

‘‘Kiṃnu tamhā vippavasi, muhuttamapi piṅgiya;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā’’ti.

110.

Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

Yo te dhammamadesesīti yo so bhagavā…pe… tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo te dhammamadesesi.

Sandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti – evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti; tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

Taṇhakkhayamanītikanti . Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

Yassanatthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha so brāhmaṇo –

‘‘Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti.



109.
"为何你离开他，即使片刻，宾其耶？
离开具广大智慧的乔达摩，具广大觉慧的乔达摩？"
"为何你离开他"是指：为何你离开佛陀，远离，离去，分开。
"即使片刻，宾其耶"中的"片刻"指：一刹那、一瞬间、一时、一刻、一会儿。"宾其耶"是跋婆利对他外甥的称呼。
"具广大智慧的乔达摩"指：乔达摩具广大智慧，以智为标识，以智为旗帜，以智为主导，多作观察，多作详察，多作省察，多作思维之法，明显地安住，以此为行，以此为多，以此为重，倾向于此，偏向于此，倚重于此，信解于此，以此为主。
"具广大觉慧的乔达摩"中的"广大"指大地。世尊具有如大地般广阔、宽广的智慧。"觉慧"指智慧，即是了知......乃至......无痴、择法、正见。世尊具足、完全具足、达到、完全达到、成就、完全成就、具有此觉慧，因此佛陀具广大觉慧。因此那婆罗门说：
"为何你离开他，即使片刻，宾其耶？
离开具广大智慧的乔达摩，具广大觉慧的乔达摩？"
110.
"他为你说法，现见无时滞，
灭爱无灾患，无处能比拟。"
"他为你说法"中的"他"指世尊......乃至......于其中得一切智，于诸力得自在。"说法"指：开始善、中间善......乃至......涅槃及趋向涅槃之道，他宣说、开示、建立、安立、开启、分别、显明、阐明。
"现见无时滞"中的"现见"指：可见、无时滞、来见、导向、智者各自证知 - 如是现见。或者说，若人于现法中修习八圣道，他在修道之后立即、紧接着就证得、获得、得到果报，如是也是现见。"无时滞"指：如人借出有时限的钱财，不能立即收回，必须等待时间，此法不是这样。若人于现法中修习八圣道，他在修道之后立即、紧接着就证得、获得、得到果报，不是来世，不是后世，如是无时滞。
"灭爱无灾患"中的"爱"指：色爱......乃至......法爱。"灭爱"指：灭爱、灭贪、灭瞋、灭痴、灭趣、灭生、灭结生、灭有、灭轮回、灭轮转。"无灾患"中的灾患指烦恼、蕴与行。[无灾患指]灾患的断除、灾患的止息、灭患的舍离、灾患的平静，即不死、涅槃。
"无处能比拟"中的"其"指涅槃。"无比拟"指：无有譬喻，无有类比，无有相似，无有对等，不存在，不出现，不可得。"无处"指：在任何处所，在任何地方，在内在或外在或内外。因此那婆罗门说：
"他为你说法，现见无时滞，
灭爱无灾患，无处能比拟。"

111.

Nāhaṃtamhā vippavasāmi, muhuttamapi brāhmaṇa;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

Nāhaṃ tamhā vippavasāmīti nāhaṃ buddhamhā vippavasāmi apemi apagacchāmi vinā homīti – nāhaṃ tamhā vippavasāmi.

Muhuttamapi brāhmaṇāti muhuttampi khaṇampi layampi vayampi addhampīti muhuttamapi. Brāhmaṇāti gāravena mātulaṃ ālapati.

Gotamā bhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti – gotamā bhūripaññāṇā.

Gotamā bhūrimedhasāti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha thero piṅgiyo –

‘‘Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā’’ti.



111.
"婆罗门啊，我不离开他，即使片刻，
不离具广大智慧的乔达摩，具广大觉慧的乔达摩。"
"我不离开他"是指：我不离开佛陀，不远离，不离去，不分开。
"即使片刻，婆罗门"中的"片刻"指：一刹那、一瞬间、一时、一刻、一会儿。"婆罗门"是他恭敬地称呼舅舅。
"具广大智慧的乔达摩"指：乔达摩具广大智慧，以智为标识，以智为旗帜，以智为主导，多作观察，多作详察，多作省察，多作思维之法，明显地安住，以此为行，以此为多，以此为重，倾向于此，偏向于此，倚重于此，信解于此，以此为主。
"具广大觉慧的乔达摩"中的"广大"指大地。世尊具有如大地般广阔、宽广的智慧。"觉慧"指智慧，即是了知......乃至......无痴、择法、正见。世尊具足、完全具足、达到、完全达到、成就、完全成就、具有此觉慧，因此佛陀具广大觉慧。因此长老宾其耶说：
"婆罗门啊，我不离开他，即使片刻，
不离具广大智慧的乔达摩，具广大觉慧的乔达摩。"

112.

Yome dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

Yo me dhammamadesesīti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi.

Sandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti, evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

Taṇhakkhayamanītikanti . Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

Yassa natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na atthi na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo –

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti.



112.
"他为我说法，现见无时滞，
灭爱无灾患，无处能比拟。"
"他为我说法"中的"他"指世尊，他是自觉者，无师自通，于先前未闻之法自证诸谛，于其中得一切智，于诸力得自在。"说法"是指：开始善、中间善、结尾善，有义有文，完整圆满清净的梵行，四念处、四正勤、四神足、五根、五力、七觉支、八圣道，涅槃及趋向涅槃之道，他宣说、开示、建立、安立、开启、分别、显明、阐明。这就是"他为我说法"。
"现见无时滞"中的"现见"指：可见、无时滞、来见、导向、智者各自证知 - 如是现见。或者说，若人于现法中修习八圣道，他在修道之后立即、紧接着就证得、获得、得到果报，如是也是现见。"无时滞"指：如人借出有时限的钱财，不能立即收回，必须等待时间，此法不是这样。若人于现法中修习八圣道，他在修道之后立即、紧接着就证得、获得、得到果报，不是来世，不是后世，如是无时滞。这就是"现见无时滞"。
"灭爱无灾患"中的"爱"指：色爱......乃至......法爱。"灭爱"指：灭爱、灭贪、灭瞋、灭痴、灭趣、灭生、灭结生、灭有、灭轮回、灭轮转。"无灾患"中的灾患指烦恼、蕴与行。[无灾患指]灾患的断除、灾患的止息、灭患的平静，即不死、涅槃。这就是"灭爱无灾患"。
"无处能比拟"中的"其"指涅槃。"无比拟"指：无有譬喻，无有类比，无有相似，无有对等，不存在，不出现，不可得。"无处"指：在任何处所，在任何地方，在内在或外在或内外。这就是"无处能比拟"。因此长老宾其耶说：
"他为我说法，现见无时滞，
灭爱无灾患，无处能比拟。"

113.

Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi[namassamānova vasemi (sī. aṭṭha.) … vivasāmi (syā.)]rattiṃ, teneva maññāmi avippavāsaṃ.

Passāmi naṃ manasā cakkhunāvāti yathā cakkhumā puriso āloke rūpagatāni passeyya dakkheyya olokeyya nijjhāyeyya upaparikkheyya, evamevāhaṃ buddhaṃ bhagavantaṃ manasā passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmi naṃ manasā cakkhunāva.

Rattindivaṃ brāhmaṇa appamattoti rattiñca divā ca buddhānussatiṃ manasā bhāvento appamattoti – rattindivaṃ brāhmaṇa appamatto.

Namassamāno vivasemi rattinti. Namassamānoti kāyena vā namassamāno, vācāya vā namassamāno, cittena vā namassamāno, anvatthapaṭipattiyā vā namassamāno, dhammānudhammapaṭipattiyā vā namassamāno sakkāramāno garukāramāno mānayamāno pūjayamāno rattindivaṃ vivasemi atināmemi atikkamemīti – namassamāno vivasemi rattiṃ.

Teneva maññāmi avippavāsanti tāya buddhānussatiyā bhāvento avippavāsoti taṃ maññāmi, avippavuṭṭhoti taṃ maññāmi jānāmi. Evaṃ jānāmi evaṃ ājānāmi evaṃ vijānāmi evaṃ paṭivijānāmi evaṃ paṭivijjhāmīti – teneva maññāmi avippavāsaṃ. Tenāha thero piṅgiyo –

‘‘Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi rattiṃ, teneva maññāmi avippavāsa’’nti.

114.

Saddhāca pīti ca mano sati ca,nāpentimegotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmi.

Saddhā ca pīti ca mano sati cāti. Saddhāti yā ca bhagavantaṃ ārabbha saddhā saddahanā [saddhahanā (ka.)] okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ. Pītīti yā bhagavantaṃ ārabbha pīti pāmojjaṃ [pāmujjaṃ (syā.)] modanā āmodanā pamodanā hāso pahāso vitti tuṭṭhi odagyaṃ attamanatā cittassa. Manoti yañca bhagavantaṃ ārabbha cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Satīti yā bhagavantaṃ ārabbha sati anussati sammāsatīti – saddhā ca pīti ca mano sati ca.

Nāpentime gotamasāsanamhāti ime cattāro dhammā gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanā nāpenti na gacchanti na vijahanti na vināsentīti – nāpentime gotamasāsanamhā.

Yaṃ yaṃ disaṃ vajati bhūripaññoti. Yaṃ yaṃ disanti puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ dakkhiṇaṃ vā disaṃ uttaraṃ vā disaṃ vajati gacchati kamati abhikkamati. Bhūripaññoti bhūripañño mahāpañño tikkhapañño puthupañño hāsapañño javanapañño nibbedhikapañño . Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – yaṃ yaṃ disaṃ vajati bhūripañño.

Sa tena teneva natohamasmīti so yena buddho tena teneva nato tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – sa tena teneva natohamasmi. Tenāha thero piṅgiyo –

‘‘Saddhā ca pīti ca mano sati ca, nāpentime gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmī’’ti.



113.
"婆罗门啊，我以意如以眼见他，日夜不放逸，

115.

Jiṇṇassa me dubbalathāmakassa,teneva kāyo na paleti tattha;

Saṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto.

Jiṇṇassa me dubbalathāmakassāti jiṇṇassa vuḍḍhassa mahallakassa addhagatassa vayoanuppattassa. Dubbalathāmakassāti dubbalathāmakassa appathāmakassa parittathāmakassāti – jiṇṇassa me dubbalathāmakassa.

Tenevakāyo na paleti tatthāti kāyo yena buddho tena na paleti na vajati na gacchati nātikkamatīti – teneva kāyo na paleti tattha.

Saṅkappayantāyavajāmi niccanti saṅkappagamanena vitakkagamanena ñāṇagamanena paññāgamanena buddhigamanena vajāmi gacchāmi atikkamāmīti – saṅkappayantāya vajāmi niccaṃ.

Mano hi me brāhmaṇa tena yuttoti. Manoti yaṃ cittaṃ mano mānasaṃ…pe… tajjā manoviññāṇadhātu. Mano hi me brāhmaṇa tena yuttoti mano yena buddho tena yutto payutto saṃyuttoti – mano hi me brāhmaṇa tena yutto. Tenāha thero piṅgiyo –

‘‘Jiṇṇassa me dubbalathāmakassa, teneva kāyo na paleti tattha;

Saṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto’’ti.



115.
"我已衰老体力微弱，
因此身体不能到彼处；
我常以思惟而前往，
婆罗门啊，我心与彼相应。"
"我已衰老体力微弱"是指：衰老、年迈、高龄、年事已高、达到老年。"体力微弱"是指：体力微弱、力量微小、力量有限。
"因此身体不能到彼处"是指：身体不能到达、不能前往、不能行进、不能超越佛陀所在之处。
"我常以思惟而前往"是指：以思惟而行、以寻思而行、以智而行、以慧而行、以觉而行、前往、行进、超越。
"婆罗门啊，我心与彼相应"中的"心"指：心、意、意识......乃至......相应的意识界。"婆罗门啊，我心与彼相应"是指：我的心与佛陀相应、结合、相连。因此长老宾其耶说：
"我已衰老体力微弱，
因此身体不能到彼处；
我常以思惟而前往，
婆罗门啊，我心与彼

116.

Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ;

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ.

Paṅkesayāno pariphandamānoti. Paṅke sayānoti kāmapaṅke kāmakaddame kāmakilese kāmabaḷise kāmapariḷāhe kāmapalibodhe semāno sayamāno vasamāno āvasamāno parivasamāno [avasemāno parisemāno (syā.)] ti – paṅke sayāno. Pariphandamānoti taṇhāphandanāya phandamāno, diṭṭhiphandanāya phandamāno , kilesaphandanāya phandamāno, payogaphandanāya phandamāno, vipākaphandanāya phandamāno, manoduccaritaphandanāya phandamāno, ratto rāgena phandamāno, duṭṭho dosena phandamāno, mūḷho mohena phandamāno, vinibandho mānena phandamāno, parāmaṭṭho diṭṭhiyā phandamāno, vikkhepagato uddhaccena phandamāno, aniṭṭhaṅgato vicikicchāya phandamāno, thāmagato anusayehi phandamāno, lābhena phandamāno, alābhena phandamāno, yasena phandamāno, ayasena phandamāno, pasaṃsāya phandamāno, nindāya phandamāno, sukhena phandamāno, dukkhena phandamāno, jātiyā phandamāno, jarāya phandamāno, byādhinā phandamāno, maraṇena phandamāno, sokaparidevadukkhadomanassupāyāsehi phandamāno, nerayikena dukkhena phandamāno, tiracchānayonikena dukkhena phandamāno, pettivisayikena dukkhena phandamāno, mānusikena dukkhena…pe… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… saṅkhāradukkhena… vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… oṭṭharogena dukkhena… kāsena… sāsena… pināsena… ḍāhena [dāhena (ka.) mahāni. 11] … jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena … dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitapittena [lohitena. pittena (syā. ka.)] … madhumehena… aṃsāya… piḷakāya… bhagandalena [bhagandalāya (syā.)] … 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… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātibyasanena dukkhena… bhogabyasanena dukkhena… rogabyasanena dukkhena… sīlabyasanena dukkhena… diṭṭhibyasanena dukkhena phandamāno pariphandamāno pavedhamāno sampavedhamānoti – paṅke sayāno pariphandamāno.

Dīpā dīpaṃ upallavinti satthārato satthāraṃ dhammakkhānato dhammakkhānaṃ gaṇato gaṇaṃ diṭṭhiyā diṭṭhiṃ paṭipadāya paṭipadaṃ maggato maggaṃ pallaviṃ upallaviṃ sampallavinti – dīpā dīpaṃ upallaviṃ.


116.
"我卧于泥沼中挣扎，从洲到洲漂浮，
然后我见到正觉者，渡过暴流无漏者。"
"卧于泥沼中挣扎"中的"卧于泥沼"指：躺在、安住在、居住在、停留在、栖息在欲望的泥沼、欲望的污泥、欲望的烦恼、欲望的钩饵、欲望的热恼、欲望的障碍中。"挣扎"指：以贪爱而挣扎，以邪见而挣扎，以烦恼而挣扎，以造作而挣扎，以果报而挣扎，以意恶行而挣扎，被贪染而挣扎，被瞋恼而挣扎，被痴迷而挣扎，被慢束缚而挣扎，被见执持而挣扎，被掉举散乱而挣扎，被疑惑而挣扎，被随眠力量而挣扎，因得而挣扎，因失而挣扎，因名声而挣扎，因恶名而挣扎，因赞誉而挣扎，因诽谤而挣扎，因乐而挣扎，因苦而挣扎，因生而挣扎，因老而挣扎，因病而挣扎，因死而挣扎，因愁悲苦忧恼而挣扎，因地狱之苦而挣扎，因畜生道之苦而挣扎


Athaddasāsiṃ sambuddhanti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Addasāsinti addasaṃ addakkhiṃ apassiṃ paṭivijjhiṃ. Buddhoti yo so bhagavā sayambhū anācariyako…pe… sacchikā paññatti, yadidaṃ buddhoti – athaddasāsiṃ sambuddhaṃ.

Oghatiṇṇamanāsavanti. Oghatiṇṇanti bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbasaṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto, so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – oghatiṇṇaṃ. Anāsavanti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavāti – oghatiṇṇamanāsavaṃ. Tenāha thero piṅgiyo –

‘‘Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ;

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsava’’nti.

117.

Yathā ahū vakkali muttasaddho,bhadrāvudho āḷavigotamo ca;

Evameva tvampi pamuñcassu saddhaṃ, gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ.

Yathāahū vakkali muttasaddho, bhadrāvudho āḷavigotamo cāti yathā vakkalitthero [vakkali (syā.)] saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā bhadrāvudho thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā āḷavigotamo thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappattoti – yathā ahū vakkali muttasaddho bhadrāvudho āḷavigotamo ca.

Evameva tvampi pamuñcassu saddhanti evameva tvaṃ saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. ‘‘Sabbe saṅkhārā aniccā’’ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saddhaṃ muñcassu pamuñcassu, sampamuñcassu adhimuñcassu okappehīti – evameva tvampi pamuñcassu saddhaṃ.

Gamissasi tvaṃ piṅgiya maccudheyyassa pāranti maccudheyyaṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Maccudheyyassa pāraṃ vuccati amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Gamissasi tvaṃ piṅgiya maccudheyyassa pāranti tvaṃ pāraṃ gamissasi, pāraṃ adhigamissasi, pāraṃ phassissasi, pāraṃ sacchikarissasīti – gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ. Tenāha bhagavā –

‘‘Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavigotamo ca;

Evameva tvampi pamuñcassu saddhaṃ,

Gamissasi tvaṃ piṅgiya maccudheyyassa pāra’’nti.



我继续翻译剩余部分：
"然后我见到正觉者"中的"然后"是句子的连接词、结合词、补充词、音节的协调、文字的流畅、句子的顺序。"我见到"是指：我看见、目睹、观察、洞察。"佛陀"是指：世尊是自觉者、无师自通......乃至......这就是佛陀的称号。
"渡过暴流无漏者"中的"渡过暴流"是指：世尊已渡过欲流、有流、见流、无明流,已超越一切轮回之道,已度过、已超出、已越过、已超越、已度越,他已住所应住、已行所应行......乃至......对他而言没有再生。"无漏"是指：四漏—欲漏、有漏、见漏、无明漏。这些漏对佛陀世尊已断除、根除、如截断多罗树般使之不复存在、令其不生,未来不再生起。因此佛陀是无漏者。因此长老宾其耶说：
"我卧于泥沼中挣扎，从洲到洲漂浮，
然后我见到正觉者，渡过暴流无漏者。"
117.
"如瓦嘎利具解脱信心，跋陀罗乌陀和阿拉维乔达摩，
你也当如是生起信心，宾其耶啊，你将到达死魔领域的彼岸。"
"如瓦嘎利具解脱信心，跋陀罗乌陀和阿拉维乔达摩"是指：如瓦嘎利长老以信为重、以信为先导、以信为倾向、以信为主而证得阿罗汉果；如跋陀罗乌陀长老以信为重、以信为先导、以信为倾向、以信为主而证得阿罗汉果；如阿拉维乔达摩长老以信为重、以信为先导、以信为倾向、以信为主而证得阿罗汉果。
"你也当如是生起信心"是指：你也当如是生信、起信、升起信心、倾向信心、确立信心。对"一切行无常"生信、起信、升起信心、倾向信心、确立信心。对"一切行是苦"......乃至......"一切法无我"生信、起信、升起信心、倾向信心、确立信心......"凡是生起之法都是灭法"生信、起信、升起信心、倾向信心、确立信心。
"宾其耶啊，你将到达死魔领域的彼岸"中的"死魔领域"指烦恼、蕴和行。"死魔领域的彼岸"指不死、涅槃，即是一切行的止息、一切依的舍离、爱尽、离贪、灭、涅槃。"宾其耶啊，你将到达"是指：你将到达彼岸，将证得彼岸，将触及彼岸，将实现彼岸。因此世尊说：
"如瓦嘎利具解脱信心，跋陀罗乌陀和阿拉维乔达摩，
你也当如是生起信心，
宾其耶啊，你将到达死魔领域的彼

118.

Esa bhiyyo pasīdāmi, sutvāna munino vaco;

Vivaṭacchado[vivaṭacchadano (ka.) saddanītipadamālā oloketabbā]sambuddho, akhilo paṭibhānavā[paṭibhāṇavā (syā.)].

Esa bhiyyo pasīdāmīti esa bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; ‘‘sabbe saṅkhārā aniccā’’ti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi , bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; ‘‘sabbe saṅkhārā dukkhā’’ti bhiyyo bhiyyo pasīdāmi…pe… ‘‘sabbe dhammā anattā’’ti bhiyyo bhiyyo pasīdāmi…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmīti – esa bhiyyo pasīdāmi.

Sutvāna munino vacoti. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Sutvāna munino vacoti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvāna uggahetvāna upadhārayitvāna upalakkhayitvānāti – sutvāna munino vaco.

Vivaṭacchado sambuddhoti. Chadananti pañca chadanāni – taṇhāchadanaṃ, diṭṭhichadanaṃ, kilesachadanaṃ, duccaritachadanaṃ, avijjāchadanaṃ. Tāni chadanāni buddhassa bhagavato vivaṭāni viddhaṃsitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho vivaṭacchado. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti – vivaṭacchado sambuddho.

Akhilo paṭibhānavāti. Akhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho…pe… sabbākusalābhisaṅkhārā khilā. Te khilā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho akhilo.

Paṭibhānavāti tayo paṭibhānavanto – pariyatti paṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ [pakatiyā (ka.)] pariyāputaṃ [pariyāpuṭaṃ (syā. ka.)] hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti [paṭibhāyati (ka.)] – ayaṃ pariyattipaṭibhānavā.

Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitā hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. Tassa paripucchaṃ nissāya paṭibhāti – ayaṃ paripucchāpaṭibhānavā.

Katamo adhigamapaṭibhānavā? Idhekaccassa adhigatā honti cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāro ariyamaggā, cattāri sāmaññaphalāni, catasso paṭisambhidāyo, cha abhiññāyo. Tassa attho ñāto, dhammo ñāto, nirutti ñātā. Atthe ñāte attho paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. Imesu tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Bhagavā imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – akhilo paṭibhānavā . Tenāha thero piṅgiyo –

‘‘Esa bhiyyo pasīdāmi, sutvāna munino vaco;

Vivaṭacchado sambuddho, akhilo paṭibhānavā’’ti.



118.
"我更加净信，听闻牟尼之语；
正觉者已揭开遮蔽，无荒秽具辩才。"
"我更加净信"是指：我更加净信，更加更加相信，更加更加确信，更加更加倾心；对"一切行无常"更加更加净信，更加更加相信，更加更加确信，更加更加倾心；对"一切行是苦"更加更加净信......乃至......"一切法无我"更加更加净信......乃至......"凡是生起之法都是灭法"更加更加净信，更加更加相信，更加更加确信，更加更加倾心。
"听闻牟尼之语"中的"牟尼"：牟那被称为智慧......乃至......他是超越粘着网的牟尼。"听闻牟尼之语"是指：听闻、领受、思维、观察你的言语、言说、教导、教诫、教示。
"正觉者已揭开遮蔽"中的"遮蔽"有五种：贪欲遮蔽、邪见遮蔽、烦恼遮蔽、恶行遮蔽、无明遮蔽。这些遮蔽对佛陀世尊已揭开、已破坏、已根除、已断、已断根、已平息、已止息、已不能生起、已被智火烧尽。因此佛陀是揭开遮蔽者。"佛陀"是指：世尊是......乃至......这就是佛陀的称号。
"无荒秽具辩才"中的"荒秽"：贪是荒秽，瞋是荒秽，痴是荒秽，怒是荒秽，怨恨......乃至......一切不善行是荒秽。这些荒秽对佛陀世尊已断、已根除、如截断多罗树般使之不复存在、令其不生、未来不再生起。因此佛陀是无荒秽者。
"具辩才"有三种辩才：学习辩才、询问辩才、证得辩才。什么是学习辩才？这里有人熟知佛语：经、应颂、记说、偈、自说、如是语、本生、未曾有法、方广。依其所学而生辩才 - 这是学习辩才。
什么是询问辩才？这里有人善于询问义理、方法、特相、因缘、合理不合理。依其询问而生辩才 - 这是询问辩才。
什么是证得辩才？这里有人已证得四念处、四正勤、四神足、五根、五力、七觉支、八圣道、四圣道、四沙门果、四无碍解、六神通。他已知义，已知法，已知词。知义则义明了，知法则法明了，知词则词明了。对这三种智的智就是无碍解辩才。世尊具足、完全具足、达到、完全达到、成就、完全成就、具有此辩才无碍解。因此佛陀具辩才。若人无学习、无询问、无证得，他如何能有辩才？因此长老宾其耶说：
"我更加净信，听闻牟尼之语；
正觉者已揭开遮蔽，无荒秽具辩才。"

119.

Adhideve[atideve (ka.)]abhiññāya, sabbaṃ vedi paroparaṃ[parovaraṃ (sī. aṭṭha.)];

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānataṃ.

Adhideve abhiññāyāti. Devāti tayo devā – sammutidevā [sammabhidevā (syā.)], upapattidevā, visuddhidevā. Katame sammutidevā? Sammutidevā vuccanti rājāno [katame sammatidevā rājāno (syā.) evamuparipi] ca rājakumāro ca deviyo ca. Ime vuccanti sammutidevā. Katame upapattidevā? Upapattidevā vuccanti cātumahārājikā devā tāvatiṃsā devā…pe… brahmakāyikā devā, ye ca devā taduttari. Ime vuccanti upapattidevā. Katame visuddhidevā? Visuddhidevā vuccanti tathāgatā tathāgatasāvakā arahanto khīṇāsavā, ye ca paccekasambuddhā. Ime vuccanti visuddhidevā. Bhagavā sammutideve adhidevāti abhiññāya upapattideve adhidevāti abhiññāya, visuddhideve adhidevāti abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – adhideve abhiññāya.

Sabbaṃvedi paroparanti bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhi. Katame attano adhidevakarā dhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti attano adhidevakarā dhammā.

Katame paresaṃ adhidevakarā dhammā? Sammāpaṭipadā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti paresaṃ adhidevakarā dhammā. Evaṃ bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhīti – sabbaṃ vedi paroparaṃ.

Pañhānantakaro satthāti bhagavā pārāyanikapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaro; sabhiyapañhānaṃ [parisapañhānaṃ (syā.), piṅgiyapañhānaṃ (ka.)] antakaro pariyantakaro paricchedakaro parivaṭumakaro; sakkapañhānaṃ…pe… suyāmapañhānaṃ… bhikkhupañhānaṃ… bhikkhunīpañhānaṃ… upāsakapañhānaṃ… upāsikāpañhānaṃ… rājapañhānaṃ… khattiyapañhānaṃ… brāhmaṇapañhānaṃ… vessapañhānaṃ… suddapañhānaṃ… devapañhānaṃ… brahmapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaroti – pañhānantakaro. Satthāti bhagavā satthavāho. Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nitthāreti [nittāreti (syā. ka.)] patāreti, khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ…pe… byādhikantāraṃ… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti, rāgakantāraṃ tāreti, dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ tāreti, mohagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nitthāreti patāreti; khemantaṃ amataṃ nibbānaṃ sampāpetīti – evampi bhagavā satthavāho.


119.
"知晓超越诸天，了知一切高下；
导师终结诸问，对于疑惑认知者。"
"知晓超越诸天"中的"天"有三种：世俗天、化生天、清净天。什么是世俗天？世俗天是指国王、王子和王后。这些称为世俗天。什么是化生天？化生天是指四大王天、三十三天......乃至......梵众天，以及更高的诸天。这些称为化生天。什么是清净天？清净天是指如来、如来弟子、阿罗汉漏尽者，以及辟支佛。这些称为清净天。世尊知晓超越世俗天，知晓超越化生天，知晓超越清净天，已知、已衡量、已判断、已明了、已使明白。
"了知一切高下"是指：世尊已知、已了解、已触及、已通达自己和他人的超越性法。什么是自己的超越性法？正确的修行、随顺的修行、不违逆的修行、相应的修行、法随法行、戒的圆满、根门的防护、饮食知量、警寤的修习、念与正知、四念处......乃至......八圣道。这些称为自己的超越性法。
什么是他人的超越性法？正确的修行......乃至......八圣道。这些称为他人的超越性法。如是世尊已知、已了解、已触及、已通达自己和他人的超越性法。
"导师终结诸问"是指：世尊是波罗延那问的终结者、限制者、界定者、周遍者；是萨比雅问的终结者、限制者、界定者、周遍者；是帝释问......乃至......须夜摩问......比丘问......比丘尼问......优婆塞问......优婆夷问......王问......刹帝利问......婆罗门问......吠舍问......首陀问......天问......梵问的终结者、限制者、界定者、周遍者。"导师"是指：世尊是领路者。如同商队领路者引导商队度过危险之地、盗贼危险之地、野兽危险之地、饥荒危险之地、无水危险之地，使渡过、超越、度过、到达安稳之地；同样地，世尊是领路者，引导众生度过生的危险之地、老的危险之地......乃至......病的危险之地......死的危险之地......愁悲苦忧恼的危险之地，度过贪的危险之地、瞋的危险之地、痴的危险之地、慢的危险之地、见的危险之地、烦恼的危险之地、恶行的危险之地，度过贪的丛林、瞋的丛林、痴的丛林、见的丛林、烦恼的丛林、恶行的丛林，使渡过、超越、度过，到达安稳处、不死、涅槃 - 如是世尊是领路者。


Atha vā, bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhatā pasādetāti, evaṃ 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 – pañhānantakaro satthā.

Kaṅkhīnaṃ paṭijānatanti sakaṅkhā āgantvā nikkaṅkhā sampajjanti, sallekhā āgantvā nillekhā sampajjanti, sadveḷhakā āgantvā nidveḷahakā sampajjanti, savicikicchā āgantvā nibbicikicchā sampajjanti, sarāgā āgantvā vītarāgā sampajjanti, sadosā āgantvā vītadosā sampajjanti, samohā āgantvā vītamohā sampajjanti, sakilesā āgantvā nikkilesā sampajjantīti – kaṅkhīnaṃ paṭijānataṃ. Tenāha thero piṅgiyo –

‘‘Adhideve abhiññāya, sabbaṃ vedi paroparaṃ;

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānata’’nti.



继续翻译：
或者说，世尊是引导者、教导者、劝导者、宣说者、使领悟者、观察者、使净信者，如是世尊是领路者。或者说，世尊是未生起道路的生起者，未产生道路的产生者，未宣说道路的宣说者，知道路者、明道路者、善巧道路者，而现在诸弟子住于随道而行，后来随顺 - 如是世尊是领路者。
"对于疑惑认知者"是指：有疑来到变成无疑，有垢来到变成无垢，有迷惑来到变成无迷惑，有疑虑来到变成无疑虑，有贪来到变成离贪，有瞋来到变成离瞋，有痴来到变成离痴，有烦恼来到变成无烦恼。因此长老宾其耶说：
"知晓超越诸天，了知一切高下；
导师终结诸问，对于疑惑认知者。"

120.

Asaṃhīraṃ asaṃkuppaṃ,yassa natthi upamā kvaci;

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacittaṃ.

Asaṃhīraṃ asaṃkuppanti asaṃhīraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Asaṃhīranti rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbapariḷāhehi sabbāsavehi sabbadarathehi sabbasantāpehi sabbākusalābhisaṅkhārehi asaṃhāriyaṃ nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ.

Asaṃkuppanti asaṃkuppaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho…pe… nirodho nibbānaṃ. Nibbānassa [yassa (syā.)] na uppādo paññāyati, vayo natthi, na tassa aññathattaṃ [tassa aññadatthu (syā.)] paññāyati. Nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ asaṃkuppaṃ.

Yassanatthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi, na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci.

Addhā gamissāmi na mettha kaṅkhāti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ aviraddhavacanaṃ avatthāpanavacanametaṃ – addhāti. Gamissāmīti gamissāmi adhigamissāmi phassissāmi sacchikarissāmīti – addhā gamissāmi. Na mettha kaṅkhāti. Etthāti nibbāne kaṅkhā natthi, vicikicchā natthi, dveḷhakaṃ natthi, saṃsayo natthi, na sati na saṃvijjati nupalabbhati, pahīno samucchinno vūpasanto paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍhoti – addhā gamissāmi na mettha kaṅkhā.

Evaṃ maṃ dhārehi adhimuttacittanti. Evaṃ maṃ dhārehīti evaṃ maṃ upalakkhehi. Adhimuttacittanti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ nibbānādhimuttanti – evaṃ maṃ dhārehi adhimuttacittanti. Tenāha thero piṅgiyo –

‘‘Asaṃhīraṃ asaṃkuppaṃ, yassa natthi upamā kvaci;

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacitta’’nti.

Pārāyanānugītigāthāniddeso aṭṭhārasamo.


120.
"不可夺不可动，无有任何可比；
我必定将到达无有疑惑，如是记住我心已决定。"
"不可夺不可动"中的"不可夺"指不死、涅槃。就是一切行的止息、一切依的舍离、爱尽、离贪、灭、涅槃。"不可夺"是指：不能被贪、瞋、痴、忿、恨、覆、恼、嫉、悭、诳、谄、慢、过慢、憍、放逸、一切烦恼、一切恶行、一切热恼、一切漏、一切恼害、一切苦恼、一切不善行所夺取的涅槃，是常、坚固、恒久、不变易法。
"不可动"中的"不可动"指不死、涅槃。就是一切行的止息......乃至......灭、涅槃。涅槃无生可见，无灭存在，无有变异可见。涅槃是常、坚固、恒久、不变易法。
"无有任何可比"中的"无有"是指涅槃。"可比"是指：无有比喻、无有度量、无有相似、无有类比，不存在、不出现、不可得。"任何"是指：在任何处、任何地、内在或外在或内外。
"我必定将到达无有疑惑"中的"必定"是确定语、无疑语、无惑语、不二语、不迷语、限定语、确切语、无误语、决定语。"将到达"是指：我将到达、将证得、将触及、将实现。"无有疑惑"中的"此中"指在涅槃中无有疑、无有疑虑、无有迷惑、无有犹豫，不存在、不出现、不可得，已断、已根除、已止息、已平息、已不能生起、已被智火烧尽。
"如是记住我心已决定"中的"如是记住我"是指：如是了知我。"心已决定"是指：倾向涅槃、趣向涅槃、临入涅槃、决定于涅槃。因此长老宾其耶说：
"不可夺不可动，无有任何可比；
我必定将到达无有疑惑，如是记住我心已决定。"
波罗延那随诵诗之义释第十八品终。


Pārāyanavaggo samatto.

波罗延那品完结。

