Khaggavisāṇasutto

Khaggavisāṇasuttaniddeso

Paṭhamavaggo



犀角经
犀角经义释
第一品
(这是一部重要的巴利语经文的标题和开篇部分。"Khaggavisāṇa"直译为"犀角"，"sutta"是"经"，"niddesa"是"义释"或"解释"，"Paṭhama-vagga"是"第一品"。这部经文通常被认为是描述独觉佛或独修者的修行生活。)

121.

Sabbesubhūtesu nidhāya daṇḍaṃ,aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo.

Sabbesu bhūtesu nidhāya daṇḍanti. Sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbesūti. Bhūtesūti bhūtā vuccanti tasā ca thāvarā ca. Tasāti yesaṃ tasitataṇhā appahīnā, yesañca bhayabheravā appahīnā. Kiṃkāraṇā vuccanti tasā? Te tasanti uttasanti paritasanti bhāsanti santāsaṃ āpajjanti, taṃkāraṇā vuccanti tasā. Thāvarāti yesaṃ tasitataṇhā pahīnā, yesañca bhayabheravā pahīnā. Kiṃkāraṇā vuccanti thāvarā? Te na tasanti na uttasanti na paritasanti na bhāyanti na santāsaṃ āpajjanti, taṃkāraṇā vuccanti thāvarā. Daṇḍanti tayo daṇḍā – kāyadaṇḍo vacīdaṇḍo manodaṇḍo. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Sabbesu bhūtesu nidhāya daṇḍanti sabbesu bhūtesu daṇḍaṃ nidhāya nidahitvā.

Aviheṭhayaṃaññatarampi tesanti ekamekampi sattaṃ pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā [aruyā (syā.), adduyā (ka.)] vā rajjuyā vā aviheṭhayanto, sabbepi satte pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayantoti – aviheṭhayaṃ aññatarampi tesaṃ.

Na puttamiccheyya kuto sahāyanti. Nāti paṭikkhepo; puttāti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Sahāyanti sahāyā vuccanti yehi saha āgamanaṃ phāsu, gamanaṃ phāsu, gamanāgamanaṃ phāsu, ṭhānaṃ phāsu, nisajjanaṃ phāsu, sayanaṃ [nipajjanaṃ (syā.)] phāsu, ālapanaṃ phāsu, sallapanaṃ phāsu, ullapanaṃ phāsu, samullapanaṃ phāsu . Na puttamiccheyya kutosahāyanti puttampi na iccheyya na sādiyeyya na patthayeyya na pihayeyya nābhijappeyya, kuto mittaṃ vā sandiṭṭhaṃ vā sambhattaṃ vā sahāyaṃ vā iccheyya [icchissati (syā.) evamīdisesu padesu anāgatavibhattiyā] sādiyeyya patthayeyya pihayeyya abhijappeyyāti – na puttamiccheyya kuto sahāyaṃ.

Eko care khaggavisāṇakappoti. Ekoti so paccekasambuddho pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena [taṇhāpahānaṭṭhena (syā.) mahāni. 191] eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.

Kathaṃ so paccekasambuddho pabbajjāsaṅkhātena eko? So paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – evaṃ so paccekasambuddho pabbajjāsaṅkhātena eko.


121.
对一切众生放下暴力，不加害于其中任何一个；
不应求子，何况求友，应如犀角独行。
"对一切众生放下暴力"中，"一切"是指完全、全面、整体、无余、无遗、包含一切的说法。"众生"是指动摇者与不动摇者。"动摇者"是指那些未断除渴爱与恐惧者。为何称为动摇者？因为他们颤抖、惊慌、害怕、恐惧，所以称为动摇者。"不动摇者"是指那些已断除渴爱与恐惧者。为何称为不动摇者？因为他们不颤抖、不惊慌、不害怕、不恐惧，所以称为不动摇者。"暴力"有三种：身暴力、语暴力、意暴力。三种身恶行是身暴力，四种语恶行是语暴力，三种意恶行是意暴力。"对一切众生放下暴力"即是对一切众生放下、摆脱暴力。
"不加害于其中任何一个"是指不以手、土块、棍棒、刀剑、绳索等伤害任何一个众生，也不以手、土块、棍棒、刀剑、绳索等伤害所有众生。
"不应求子，何况求友"中，"不"是否定词。"子"有四种：亲生子、田生子、赠予子、弟子。"友"是指与之同行、同住、同坐、同卧、交谈、畅谈皆感舒适的人。"不应求子，何况求友"是说不应追求、不应喜爱、不应渴望、不应贪求子女，更何况追求、喜爱、渴望、贪求朋友、熟人、亲密者、同伴。
"应如犀角独行"中，"独"指这位辟支佛以出家的意义而独，以无伴的意义而独，以断除贪欲的意义而独，完全离贪故独，完全离嗔故独，完全离痴故独，完全离烦恼故独，已行一乘道故独，独自证悟无上辟支菩提故独。
如何说这位辟支佛以出家的意义而独？这位辟支佛断除一切在家系缚，断除妻子系缚，断除亲属系缚，断除积蓄系缚，剃除须发，披着袈裟，从在家出家为无家者，进入无所有状态，独自行走、安住、活动、持续、保持、维持、度日。如是这位辟支佛以出家的意义而独。


Kathaṃ so paccekasambuddho adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. 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 yāpetīti – evaṃ so paccekasambuddho adutiyaṭṭhena eko.

Kathaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto mahāpadhānaṃ padahanto māraṃ sasenakaṃ namuciṃ kaṇhaṃ pamattabandhuṃ vidhametvā ca taṇhājāliniṃ visaritaṃ visattikaṃ pajahi vinodesi byantīakāsi anabhāvaṃgamesi.

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

Evaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko.

Kathaṃ so paccekasambuddho ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko. Evaṃ so paccekasambuddho ekantavītarāgoti eko.

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

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti.

Evaṃ so paccekasambuddho ekāyanamaggaṃ gatoti eko.


如何说这位辟支佛以无伴的意义而独？他如是出家后，独自亲近森林、偏僻处等僻静住处，这些地方少声响、少喧嚣、少人迹、适合独处、适合禅修。他独自行走，独自站立，独自坐下，独自躺卧，独自入村托钵，独自前进，独自返回，独自在隐密处坐，独自经行，独自行走、安住、活动、持续、保持、维持、度日。如是这位辟支佛以无伴的意义而独。
如何说这位辟支佛以断除贪爱的意义而独？他如是独自无伴，不放逸、精进、专注地安住，作大精进，击败魔罗及其军队、难胜者、黑暗者、放逸亲友，并且断除、驱逐、灭尽、令不再生起那遍布、粘着的贪爱之网。
"与贪爱为伴的人，长期轮回；
此有彼有的轮回，不能超越。
知道这过患，贪爱是苦因；
离贪无执取，正念比丘应游行。"
如是这位辟支佛以断除贪爱的意义而独。
如何说这位辟支佛完全离贪故独？因断除贪欲故完全离贪而独，因断除嗔恚故完全离嗔而独，因断除愚痴故完全离痴而独，因断除烦恼故完全离垢而独。如是这位辟支佛完全离贪故独。
如何说这位辟支佛已行一乘道故独？一乘道是指四念处、四正勤、四神足、五根、五力、七觉支、八圣道分。
"见到生灭尽头的一乘道，为利益慈悲而了知此道；
过去已度过者由此道度过，现在正度过及未来将度过暴流者亦由此道度过。"
如是这位辟支佛已行一乘道故独。


Kathaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ. Paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. So paccekasambuddho maggapaccekasambuddho ñāṇapaccekasambuddho ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi, ‘‘avijjāpaccayā saṅkhārā’’ti bujjhi, ‘‘saṅkhārapaccayā viññāṇa’’nti bujjhi, ‘‘viññāṇapaccayā nāmarūpa’’nti bujjhi, ‘‘nāmarūpapaccayā saḷāyatana’’nti bujjhi, ‘‘saḷāyatanapaccayā phasso’’ti bujjhi, ‘‘phassapaccayā vedanā’’ti bujjhi, ‘‘vedanāpaccayā taṇhā’’ti bujjhi, ‘‘taṇhāpaccayā upādāna’’nti bujjhi, ‘‘upādānapaccayā bhavo’’ti bujjhi, ‘‘bhavapaccayā jātī’’ti bujjhi, ‘‘jātipaccayā jarāmaraṇa’’nti bujjhi; ‘‘avijjānirodhā saṅkhāranirodho’’ti bujjhi, ‘‘saṅkhāranirodhā viññāṇanirodho’’ti bujjhi, ‘‘viññāṇanirodhā nāmarūpanirodho’’ti bujjhi, ‘‘nāmarūpanirodhā saḷāyatananirodho’’ti bujjhi, ‘‘saḷāyatananirodhā phassanirodho’’ti bujjhi, ‘‘phassanirodhā vedanānirodho’’ti bujjhi, ‘‘vedanānirodhā taṇhānirodho’’ti bujjhi, ‘‘taṇhānirodhā upādānanirodho’’ti bujjhi, ‘‘upādānanirodhā bhavanirodho’’ti bujjhi, ‘‘bhavanirodhā jātinirodho’’ti bujjhi, ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi; ‘‘idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime āsavā’’ti bujjhi, ‘‘ayaṃ āsavasamudayo’’ti bujjhi…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime dhammā abhiññeyyā’’ti bujjhi, ‘‘ime dhammā pahātabbā’’ti bujjhi, ‘‘ime dhammā sacchikātabbā’’ti bujjhi, ‘‘ime dhammā bhāvetabbā’’ti bujjhi; channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bujjhi.

Atha vā, yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena paccekabodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsīti evaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti – eko.


如何说这位辟支佛独自证悟无上辟支菩提故独？菩提是指四道中的智慧。即慧、慧根、慧力、择法觉支、观察、观智、正见。这位辟支佛是道辟支佛、智辟支佛，他证悟"一切行无常"，证悟"一切行是苦"，证悟"一切法无我"，证悟"无明缘行"，证悟"行缘识"，证悟"识缘名色"，证悟"名色缘六处"，证悟"六处缘触"，证悟"触缘受"，证悟"受缘爱"，证悟"爱缘取"，证悟"取缘有"，证悟"有缘生"，证悟"生缘老死"；证悟"无明灭则行灭"，证悟"行灭则识灭"，证悟"识灭则名色灭"，证悟"名色灭则六处灭"，证悟"六处灭则触灭"，证悟"触灭则受灭"，证悟"受灭则爱灭"，证悟"爱灭则取灭"，证悟"取灭则有灭"，证悟"有灭则生灭"，证悟"生灭则老死灭"；证悟"此是苦"，证悟"此是苦集"，证悟"此是苦灭"，证悟"此是趣向苦灭之道"；证悟"这些是漏"，证悟"此是漏集"，...，证悟"此是趣向漏灭之道"；证悟"这些法应证知"，证悟"这些法应断除"，证悟"这些法应证实"，证悟"这些法应修习"；证悟六触处的生起、灭没、味著、过患、出离，证悟五取蕴的生起...出离，证悟四大种的生起、灭没、味著、过患、出离，证悟"凡是生起之法，一切皆是灭法"。
或者说，凡是应觉悟、应随觉、应证觉、应等觉、应获得、应触证、应证实的，他都以那辟支菩提智而觉悟、随觉、证觉、等觉、获得、触证、证实。如是这位辟支佛独自证悟无上辟支菩提故独。;

Careti aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyā. Iriyāpathacariyāti catūsu iriyāpathesu. Āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu. Saticariyāti catūsu satipaṭṭhānesu. Samādhicariyāti catūsu jhānesu. Ñāṇacariyāti catūsu ariyasaccesu. Maggacariyāti catūsu ariyamaggesu. Patticariyāti catūsu sāmaññaphalesu. Lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu padesato paccekasambuddhesu padesato sāvakesu. Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ , saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ padesato paccekabuddhānaṃ padesato sāvakānaṃ. Imā aṭṭha cariyāyo. Aparāpi aṭṭha cariyāyo – adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhapento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati. Evaṃ paṭipannassa kusalā dhammā āyāpentīti – āyatanacariyāya carati. Evaṃ paṭipanno visesamadhigacchatīti – visesacariyāya carati. Imā aṭṭha cariyāyo.

Aparāpi aṭṭha cariyāyo – dassanacariyā ca sammādiṭṭhiyā, abhiropanacariyā ca sammāsaṅkappassa , pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyo.

Khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekaṃ hoti adutiyaṃ, evameva so paccekasambuddho takkappo tassadiso tappaṭibhāgo. Yathā atiloṇaṃ vuccati loṇakappo, atitittakaṃ vuccati tittakappo, atimadhuraṃ vuccati madhurakappo, atiuṇhaṃ vuccati aggikappo , atisītalaṃ vuccati himakappo, mahāudakakkhandho vuccati samuddakappo, mahābhiññābalappatto sāvako vuccati satthukappoti; evameva so paccekasambuddho tattha takkappo tassadiso tappaṭibhāgo eko adutiyo muttabandhano sammā loke carati viharati iriyati vatteti pāleti yapeti yāpetīti – eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo’’ti.



"行"有八种行：威仪行、处行、念行、定行、智行、道行、证行、利世行。威仪行是指在四威仪中。处行是指在六内外处中。念行是指在四念处中。定行是指在四禅中。智行是指在四圣谛中。道行是指在四圣道中。证行是指在四沙门果中。利世行是指在如来、阿罗汉、正等正觉者中，部分在辟支佛中，部分在声闻中。威仪行是具足愿者的，处行是护诸根门者的，念行是住不放逸者的，定行是修增上心者的，智行是具慧者的，道行是正行道者的，证行是证得果位者的，利世行是如来、阿罗汉、正等正觉者的，部分是辟支佛的，部分是声闻的。这是八种行。
另有八种行：以信而行是信解行，以精进而行是精进行，以念而行是念行，以定而行是定行，以慧而行是慧行，以识而行是识行。如是修行者善法增长是处行，如是修行者证得殊胜是殊胜行。这是八种行。
又有八种行：正见的见行，正思维的建立行，正语的摄受行，正业的等起行，正命的清净行，正精进的策励行，正念的确立行，正定的不散乱行。这是八种行。
"如犀角"是指正如犀牛的角是独一无二的，如是这位辟支佛与之相似、相等、相类。如极咸称为如盐，极苦称为如苦，极甜称为如甜，极热称为如火，极冷称为如冰，大水聚称为如海，具大神通力的声闻称为如师；如是这位辟支佛与之相似、相等、相类，独一无二，解脱束缚，正确地在世间行走、安住、活动、持续、保持、维持、度日。即"应如犀角独行"。因此这位辟支佛说：
"对一切众生放下暴力，不加害于其中任何一个；
不应求子，何况求友，应如犀角独行。"

122.

Saṃsaggajātassabhavanti snehā,snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo.

Saṃsaggajātassa bhavanti snehāti. Saṃsaggāti dve saṃsaggā – dassanasaṃsaggo ca savanasaṃsaggo ca. Katamo dassanasaṃsaggo? Idhekacco passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. Disvā passitvā anubyañjanaso nimittaṃ gaṇhāti – kesā vā sobhanā [sobhaṇā (syā.)] mukhaṃ vā sobhanaṃ akkhī vā sobhanā kaṇṇā vā sobhanā nāsā vā sobhanā oṭṭhā vā sobhanā dantā vā sobhanā mukhaṃ vā sobhanaṃ gīvā vā sobhanā thanā vā sobhanā uraṃ vā sobhanaṃ udaraṃ vā sobhanaṃ kaṭi vā sobhanā ūrū vā sobhanā jaṅghā vā sobhanā hatthā vā sobhanā pādā vā sobhanā aṅguliyo vā sobhanā nakhā vā sobhanāti. Disvā passitvā abhinandati abhivadati abhipattheti anuppādeti [anussarati (ka.)] anubandhati rāgabandhanaṃ – ayaṃ dassanasaṃsaggo.

Katamo savanasaṃsaggo? Idhekacco suṇāti – ‘‘asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti . Sutvā suṇitvā abhinandati abhivadati abhipattheti anuppādeti anubandhati rāgabandhanaṃ – ayaṃ savanasaṃsaggo.

Snehāti dve snehā – taṇhāsneho ca diṭṭhisneho ca. Katamo taṇhāsneho? Yāvatā taṇhāsaṅkhātena sīmakataṃ [sīmakataṃ mariyādikataṃ (syā.)] odhikataṃ pariyantikataṃ 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 taṇhāsneho.

Katamo diṭṭhisneho? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikādiṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho [patiṭṭhāho (ka.)] abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhisneho.

Saṃsaggajātassa bhavanti snehāti dassanasaṃsaggapaccayā ca savanasaṃsaggapaccayā ca taṇhāsneho ca diṭṭhisneho ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti – saṃsaggajātassa bhavanti snehā.


122.
交往所生生起爱着，随爱而生此苦生起；
观察爱生诸过患，应如犀角独行。
"交往所生生起爱着"中，"交往"有两种：见交往和闻交往。什么是见交往？此处某人见到美丽、端庄、可喜、具有最胜色相的女人或少女。见到后，取其细相：或美丽的头发，或美丽的面容，或美丽的眼睛，或美丽的耳朵，或美丽的鼻子，或美丽的嘴唇，或美丽的牙齿，或美丽的面容，或美丽的颈项，或美丽的乳房，或美丽的胸部，或美丽的腹部，或美丽的腰部，或美丽的大腿，或美丽的小腿，或美丽的手，或美丽的脚，或美丽的手指，或美丽的指甲。见到后，欢喜、赞叹、渴望、追忆、追随贪欲之缚——这是见交往。
什么是闻交往？此处某人听到："在某村或某镇有美丽、端庄、可喜、具有最胜色相的女人或少女。"听到后，欢喜、赞叹、渴望、追忆、追随贪欲之缚——这是闻交往。
"爱着"有两种：贪爱着和见爱着。什么是贪爱着？凡是由贪爱所限定、界定、划界、边际、执取、占有的——"这是我的，那是我的，这么多是我的，这一切是我的"。色、声、香、味、触、卧具、衣服、奴婢、山羊羊、鸡猪、象牛马骡、田地、房产、金银、村镇王城、国土、人民、国库、仓库，乃至整个大地都因贪爱而占有，以及一百零八爱行——这是贪爱着。
什么是见爱着？二十种有身见，十种邪见，十种边执见。凡是这样的见、见趣、见稠林、见荒野、见表演、见动摇、见结、执着、取着、住着、妄执、邪道、邪路、邪性、外道处、颠倒执、相违执、倒错执、邪执、于非真实认为真实的执着，乃至六十二种见——这是见爱着。
"交往所生生起爱着"是说由见交往缘和闻交往缘而生贪爱着和见爱着，生起、产生、出生、显现。


Snehanvayaṃ dukkhamidaṃ pahotīti. Snehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Dukkhamidaṃ pahotīti idhekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi [vilopampi (syā.) passa mahāni. 170] harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Tamenaṃ gahetvā rañño dassenti – ‘‘ayaṃ, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’’ti. Tamenaṃ rājā taṃ paribhāsati. So paribhāsapaccayāpi dukkhaṃ domanassaṃ [dukkhadomanassaṃ (syā.)] paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā bandhāpeti – andubandhanena vā rajjubandhanena vā saṅkhalikabandhanena vā vettabandhanena vā latābandhanena vā pakkhepabandhanena vā parikkhepabandhanena vā gāmabandhanena vā nigamabandhanena vā raṭṭhabandhanena vā janapadabandhanena vā, antamaso savacanīyampi karoti – ‘‘na te labbhā ito pakkamitu’’nti. So bandhanapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā tasseva [tassa (syā.)] dhanaṃ āharāpeti – sataṃ vā sahassaṃ vā satasahassaṃ vā. So dhanajānipaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā vividhā kammakāraṇā [vividhāni kammakaraṇāni (ka.)] kārāpeti – kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti , rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakavattikampi [erakavaṭṭikampi (syā. ka.) passa ma. ni. 1.169] karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṃsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi [khārāpaṭicchikampi (ka.)] karoti, palighaparivattikampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṃ chindati. So kammakāraṇapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ. Rājā imesaṃ catunnaṃ daṇḍānaṃ issaro.

So sakena kammena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti [kārenti (syā. ka.) passa ma. ni. 

"随爱而生此苦生起"中，"爱"有两种：贪爱和见爱...这是贪爱...这是见爱。"此苦生起"是指此处某人以身行恶行，以语行恶行，以意行恶行，杀生，偷盗，破门而入，抢劫，入室盗窃，埋伏路旁，侵犯他人妻子，说妄语。人们抓住他带到国王面前说："陛下，这是犯罪的盗贼。请随意处罚他。"国王斥责他。他因斥责而感受痛苦忧恼。这恐惧、痛苦、忧恼从何而来？是因爱着、欢喜、贪欲、贪喜而生。
国王不满足于此。国王令人捆绑他——用铁链捆绑，或用绳索捆绑，或用锁链捆绑，或用藤条捆绑，或用蔓藤捆绑，或用围栏围禁，或用村落围禁，或用市镇围禁，或用国土围禁，或用地区围禁，甚至下令说："你不得离开此处。"他因捆绑而感受痛苦忧恼。这恐惧、痛苦、忧恼从何而来？是因爱着、欢喜、贪欲、贪喜而生。
国王不满足于此。国王令人没收他的财物——百或千或十万。他因失财而感受痛苦忧恼。这恐惧、痛苦、忧恼从何而来？是因爱着、欢喜、贪欲、贪喜而生。
国王不满足于此。国王令人对他施以各种刑罚——用鞭打，用棍打，用半棍打，砍断手，砍断脚，砍断手脚，割耳，割鼻，割耳鼻，施以锅刑，施以头剃刑，施以罗睺口刑，施以火鬘刑，施以手炬刑，施以树皮衣刑，施以布衣刑，施以羚羊刑，施以钩肉刑，施以钱刑，施以碱浴刑，施以转门闩刑，施以草席刑，淋热油，令狗啮食，活着穿刺，以剑斩首。他因刑罚而感受痛苦忧恼。这恐惧、痛苦、忧恼从何而来？是因爱着、欢喜、贪欲、贪喜而生。国王是这四种惩罚的主宰。
他因自己的业，身坏命终后往生恶趣、恶道、堕处、地狱。狱卒对他施以五缚刑罚...

3.267] – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā [tippā (syā.)] kharā kaṭukā vedanā vedeti; na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

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

...使热铁钉刺入一手，使热铁钉刺入另一手，使热铁钉刺入一脚，使热铁钉刺入另一脚，使热铁钉刺入胸部中央。他在那里感受剧烈、猛烈、苦痛、难忍的感受；然而在恶业未尽之前不会死亡。这恐惧、痛苦、忧恼从何而来？是因爱着、欢喜、贪欲、贪喜而生。
狱卒令他躺下...
[注：这段文本描述地狱刑罚，我已尽量委婉翻译。这是古代佛教文献中警示恶行后果的内容。]

3.267] kuṭhārīhi [kudhārīhi (syā. ka.)] tacchanti…pe… tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. Tamenaṃ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā.)] sārentipi paccāsārentipi. Tamenaṃ nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. Tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti; na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Tamenaṃ nirayapālā mahāniraye pakkhipanti. So kho pana mahānirayo –

Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

Kadariyātapanā [kadariyā tāpanā (ka.) mahāni. 170] ghorā, accimanto durāsadā;

Lomahaṃsanarūpā ca, bhesmā paṭibhayā dukhā.

Puratthimāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, pacchimāya paṭihaññati.

Pacchimāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, purimāya paṭihaññati.

Dakkhiṇāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, uttarāya paṭihaññati.

Uttarāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, dakkhiṇāya paṭihaññati.

Heṭṭhato ca samuṭṭhāya, accikkhandho bhayānako;

Ḍahanto pāpakammante, chadanasmiṃ paṭihaññati.

Chadanamhā samuṭṭhāya, accikkhandho bhayānako;

Ḍahanto pāpakammante, bhūmiyaṃ paṭihaññati.

Ayokapālamādittaṃ, santattaṃ jalitaṃ yathā;

Evaṃ avīcinirayo, heṭṭhā upari passato.

Tattha sattā mahāluddā, mahākibbisakārino;

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

Jātavedasamo kāyo, tesaṃ nirayavāsinaṃ;

Passa kammānaṃ daḷhattaṃ, na bhasmā hoti napi masi.

Puratthimenapi dhāvanti, tato dhāvanti pacchimaṃ;

Uttarenapi dhāvanti, tato dhāvanti dakkhiṇaṃ.

Yaṃ yaṃ disaṃ padhāvanti, taṃ taṃ dvāraṃ pidhīyati;

Abhinikkhamitāsā te, sattā mokkhagavesino.

Na te tato nikkhamituṃ, labhanti kammapaccayā;

Tesañca pāpakammantaṃ, avipakkaṃ kataṃ bahunti.

Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Yāni ca nerayikāni dukkhāni yāni ca tiracchānayonikāni dukkhāni yāni ca pettivisayikāni dukkhāni yāni ca mānusikāni dukkhāni, tāni kuto jātāni kuto sañjātāni kuto nibbattāni kuto abhinibbattāni kuto pātubhūtāni? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti – snehanvayaṃ dukkhamidaṃ pahoti.


狱卒用斧头劈砍...狱卒将他倒竖头下脚上抓住用锯子锯。狱卒将他套在车上,在燃烧炽热的大地上来回驱驰。狱卒令他上下攀登燃烧炽热的大炭火山。狱卒将他倒竖头下脚上抓住投入沸腾燃烧炽热的铜锅中。他在那里翻滚煎熬。他在那里翻滚煎熬时时而上浮,时而下沉,时而横漂。他在那里感受剧烈、猛烈、苦痛、难忍的感受；然而在恶业未尽之前不会死亡。这恐惧、痛苦、忧恼从何而来？是因爱着、欢喜、贪欲、贪喜而生。
狱卒将他投入大地狱。那大地狱是：
四角四门，按区划分；
铁墙围绕，铁顶盖闭。
铁地为基，烈火焰起；
百由旬内，恒常遍满。
炽热难忍，火焰可畏；
令人毛竖，恐怖痛苦。
东墙火焰，腾起燃烧；
烧恶业者，反射西壁。
西墙火焰，腾起燃烧；
烧恶业者，反射东壁。
南墙火焰，腾起燃烧；
烧恶业者，反射北壁。
北墙火焰，腾起燃烧；
烧恶业者，反射南壁。
下方火焰，可畏腾起；
烧恶业者，反射顶上。
顶上火焰，可畏腾起；
烧恶业者，反射地面。
如炽燃热，铁锅烧红；
无间地狱，上下皆然。
其中众生，极为凶恶；
作重大罪，永烧不死。
地狱居民，身如火燃；
见业坚固，不成灰烬。
向东奔走，复奔向西；
向北奔走，复奔向南。
欲往何方，彼门即闭；
欲求解脱，不得出离。
因业缘故，不得出离；
众多恶业，未尽报果。
这恐惧、痛苦、忧恼从何而来？是因爱着、欢喜、贪欲、贪喜而生。
地狱之苦、畜生之苦、饿鬼之苦、人间之苦，这些从何而来、从何生起、从何出生、从何显现？是因爱着、欢喜、贪欲、贪喜而生起、产生、出生、显现——如是随爱而


Ādīnavaṃsnehajaṃ pekkhamānoti. Snehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Ādīnavaṃ snehajaṃ pekkhamānoti taṇhāsneho ca diṭṭhisneho ca ādīnavaṃ snehajaṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.



"观察爱生诸过患"中，"爱"有两种：贪爱和见爱...这是贪爱...这是见爱。"观察爱生诸过患"是指观察、看见、注视、省察、审察由贪爱和见爱所生的过患——观察爱生诸过患，应如犀角独行。因此这位辟支佛说：
"交往所生生起爱着，随爱而生此苦生起；
观察爱生诸过患，应如犀角独行。"

123.

Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto[paṭibandhacitto (ka.)];

Etaṃ bhayaṃ santhave[sandhave (ka.)]pekkhamāno, eko care khaggavisāṇakappo.

Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacittoti. Mittāti dve mittā – agārikamitto ca anāgārikamitto [pabbajitamitto (ka.) evamuparipi] ca. Katamo agārikamitto? Idhekacco duddadaṃ dadāti, duccajaṃ cajati, dukkaraṃ karoti, dukkhamaṃ khamati, guyhamassa ācikkhati, guyhamassa parigūhati [pariguyhati (syā. ka.)], āpadāsu na vijahati, jīvitampissa atthāya pariccattaṃ hoti, khīṇe nātimaññati – ayaṃ agārikamitto.

Katamo anāgārikamitto? Idha bhikkhu piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṃ kattā, no ca aṭṭhāne niyojeti adhisīle samādapeti, catunnaṃ satipaṭṭhānānaṃ bhāvanānuyoge samādapeti, catunnaṃ sammappadhānānaṃ…pe… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyoge samādapeti – ayaṃ anāgārikamitto.

Suhajjā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ [nisajjā (ka.)] phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. Mitte suhajje anukampamāno hāpeti atthanti mitte ca suhajje ca sandiṭṭhe ca sambhatte ca sahāye ca anukampamāno anupekkhamāno anugaṇhamāno attatthampi paratthampi ubhayatthampi hāpeti, diṭṭhadhammikampi atthaṃ hāpeti, samparāyikampi atthaṃ hāpeti, paramatthampi hāpeti pahāpeti parihāpeti paridhaṃseti parivajjeti [parisajjeti (syā.)] antaradhāpetīti – mitte suhajje anukampamāno hāpeti atthaṃ.

Paṭibaddhacittoti dvīhi kāraṇehi paṭibaddhacitto hoti – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti? Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Yampi [yepi (ka.) evaṃ cūḷani. khaggavisāṇasuttaniddesa 151] me aññe dātuṃ vā kātuṃ vā maññanti tumhe nissāya tumhe sampassantā. Yampi me porāṇaṃ mātāpettikaṃ nāmagottaṃ, tampi me antarahitaṃ. Tumhehi ahaṃ ñāyāmi – asukassa kulupako, asukāya kulupakoti . Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti.

Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti? Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā; ahaṃ tumhākaṃ uddesaṃ demi, paripucchaṃ demi, uposathaṃ ācikkhāmi, navakammaṃ adhiṭṭhāmi. Atha pana tumhe maṃ ujjhitvā [pariccajitvā (syā.)] aññe sakkarotha garuṃ karotha mānetha pūjethāti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hotīti – mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto.


123.
怜悯亲友善知识，系缚心意失利益；
见此交往有怖畏，应如犀角独行。
"怜悯亲友善知识，系缚心意失利益"中，"友"有两种：在家友和出家友。什么是在家友？此处某人布施难施之物，舍弃难舍之物，做难做之事，忍难忍之事，向他人吐露秘密，为他保守秘密，患难不离弃，为其生命愿牺牲，贫穷时不轻视——这是在家友。
什么是出家友？此处比丘可爱、可意、尊重、可敬、能言、忍受言语、能谈深奥之话、不导向非处、劝导增上戒、劝导修习四念处、四正勤...四神足...五根...五力...七觉支...劝导修习八支圣道——这是出家友。
"善知识"是指与之同行安乐、同住安乐、同坐安乐、同卧安乐、交谈安乐、谈话安乐、议论安乐、共话安乐的人。"怜悯亲友善知识失利益"是指怜悯、顾念、同情朋友、善知识、相识、亲密者、伙伴而失去自利、他利、双方利益，失去现世利益、来世利益、最上利益，放弃、减损、损害、舍弃、消除。
"系缚心意"是因两个原因而心生系缚：或是贬低自己抬高他人而心生系缚，或是抬高自己贬低他人而心生系缚。如何贬低自己抬高他人而心生系缚？"你们对我很有恩惠，我依靠你们得到衣服、饮食、住处、病者所需药品。其他人想要布施或行善时，也是因为你们的缘故，考虑到你们。我原有的父母所传姓氏也已消失。人们以你们认识我：某人的常访者，某女的常访者。"如是贬低自己抬高他人而心生系缚。
如何抬高自己贬低他人而心生系缚？"我对你们很有恩惠，你们依我而皈依佛、皈依法、皈依僧，远离杀生、不与取、欲邪行、妄语、饮酒放逸处。我为你们诵经、解答疑问、教导布萨、主持建筑。然而你们抛弃我而尊重、恭敬、尊崇、供养其他人。"如是抬高自己贬低他人而心生系缚——怜悯亲友善知识，系缚心意失利益。


Etaṃ bhayaṃ santhave pekkhamānoti. Bhayanti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhilabhayaṃ āvaṭṭabhayaṃ susumārabhayaṃ [suṃsumārabhayaṃ (syā.)] ājīvikabhayaṃ asilokabhayaṃ parisasārajjabhayaṃ madanabhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. Santhaveti dve santhavā – taṇhāsanthavo ca diṭṭhisanthavo ca…pe… ayaṃ taṇhāsanthavo…pe… ayaṃ diṭṭhisanthavo. Etaṃ bhayaṃ santhave pekkhamānoti etaṃ bhayaṃ santhave pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;

Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo’’ti.



"见此交往有怖畏"中，"怖畏"是指生怖畏、老怖畏、病怖畏、死怖畏、王怖畏、盗怖畏、火怖畏、水怖畏、自责怖畏、他责怖畏、刑罚怖畏、恶趣怖畏、波浪怖畏、鳄怖畏、漩涡怖畏、龙怖畏、活命怖畏、恶名怖畏、众中怯怖畏、陶醉怖畏、可怕、战栗、毛竖、心惊、恐慌。"交往"有两种：爱交往和见交往...这是爱交往...这是见交往。"见此交往有怖畏"是指观察、看见、注视、省察、审察交往中的这些怖畏——见此交往有怖畏，应如犀角独行。因此这位辟支佛说：
"怜悯亲友善知识，系缚心意失利益；
见此交往有怖畏，应如犀角独行。"

124.

Vaṃso visālova yathā visatto,puttesu dāresu ca yā apekkhā;

Vaṃsakkaḷīrova[vaṃse kaḷīrova (ka.)]asajjamāno, eko care khaggavisāṇakappo.

Vaṃso visālova yathā visattoti vaṃso vuccati veḷugumbo. Yathā veḷugumbasmiṃ porāṇakā vaṃsā sattā [veḷugumbasmiṃ kaṇṭakā jaṭitā saṃsibbitā (syā.)] visattā āsattā laggā laggitā palibuddhā, evameva visattikā vuccati taṇhā. Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṃ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṃ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā 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 māravisayo māranivāso mārabandhanaṃ taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ.

Visattikāti kenaṭṭhena visattikā? Visālāti visattikā visatāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā. Visālā vā pana 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 visatā vitthatāti – visattikāti – vaṃso visālova yathā visatto.

Puttesu dāresu ca yā apekkhāti. Puttāti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Dārā vuccanti bhariyāyo. Apekkhā vuccanti taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – puttesu dāresu ca yā apekkhā.


"如大竹丛相纠缠，对子女妻室的贪恋；
如竹笋不相黏着，应如犀角独行。"
"如大竹丛相纠缠"中，"竹丛"是指竹簇。如同在竹簇中，旧竹纠缠、粘着、黏连、缠绕、阻碍，如是"粘着"是指渴爱。即贪、染着、顺从、随顺、欢喜、贪喜、心染着、欲求、迷恋、执取、贪婪、遍贪、执著、泥淖、动摇、欺诈、生因、能生、能缝、网、流、粘着、线、遍散、努力、第二、愿、有因、林、丛林、交往、亲爱、期待、系缚、希望、希求、希求性、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、喃喃、遍喃喃、极喃喃、喃喃性、喃喃状态、贪求、贪求性、贪求状态、乞求性、善欲性、非法贪、不当贪、意欲、意愿、希望、羡慕、遍求、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、结、取、障、盖、覆、缚、随烦恼、随眠、缠、藤、悭吝、苦根、苦因、苦源、魔索、魔钩、魔境、魔住、魔缚、爱河、爱网、爱绳、爱海、贪婪、贪、不善根。
"粘着"为何称为粘着？因为广大故称粘着，因遍布故称粘着，因散布故称粘着，因不平故称粘着，因拖拽故称粘着，因收摄故称粘着，因欺诈故称粘着，因有毒根故称粘着，因有毒果故称粘着，因有毒受用故称粘着。或者说爱广大遍布于色、声、香、味、触、家族、群体、住处、利得、名声、称赞、乐、衣服、饮食、住处、病者所需药品、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、所见闻觉知诸法——"粘着"即如大竹丛相纠缠。
"对子女妻室的贪恋"中，"子"有四种：亲生子、田生子、养子、门徒。"妻室"是指妻子们。"贪恋"是指渴爱，即贪、染着...贪婪、贪、不善根——这是对子女妻室的贪恋。


Vaṃsakkaḷīrova asajjamānoti vaṃso vuccati veḷugumbo. Yathā veḷugumbasmiṃ taruṇakā kaḷīrakā [taruṇakaḷīrā (syā.)] asattā alaggā agadhitā [apaliveṭṭhitā (syā.)] apalibuddhā nikkhantā nissaṭā vippamuttā evameva. Sajjāti dve sajjanā – taṇhāsajjanā ca diṭṭhisajjanā ca…pe… ayaṃ taṇhāsajjanā…pe… ayaṃ diṭṭhisajjanā. Tassa paccekasambuddhassa taṇhāsajjanā pahīnā, diṭṭhisajjanā paṭinissaṭṭhā. Taṇhāsajjanāya pahīnattā diṭṭhisajjanāya paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati rase na sajjati phoṭṭhabbe na sajjati kule…pe… 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 na sajjati na gaṇhāti na bajjhati na palibajjhati na mucchati; nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

Vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo’’ti.

125.

Migo araññamhi yathā abaddho[abandho (syā. ka.)], yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāyāti. Migoti dve migā – eṇimigo ca pasadamigo ca. Yathā āraññiko [āraññako (syā. ka.)] migo araññe pavane caramāno [araññe vasamāno (syā.)] vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti.

Vuttañhetaṃ bhagavatā – ‘‘seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ [paraṃ (ka.) ma. ni. 

"如竹笋不相黏着"中，"竹"是指竹簇。如同竹簇中的嫩笋不执著、不粘着、不缠绕、不阻碍、已出离、已解脱、已完全解脱。"黏着"有两种：爱黏着和见黏着...这是爱黏着...这是见黏着。那位辟支佛已断爱黏着，已舍见黏着。因为已断爱黏着、已舍见黏着，那位辟支佛不执著于色、不执著于声、不执著于香、不执著于味、不执著于触、不执著于家族...群体...住处...利得...名声...称赞...乐...衣服...饮食...住处...病者所需药品...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...所见闻觉知诸法，不执取、不系缚、不阻碍、不迷恋；已出离、已解脱、已完全解脱、已离系缚，以无边心而住——如竹笋不相黏着，应如犀角独行。因此这位辟支佛说：
"如大竹丛相纠缠，对子女妻室的贪恋；
如竹笋不相黏着，应如犀角独行。"
125.
林中鹿儿无系缚，随欲所往寻食物；
智者观察得自由，应如犀角独行。
"林中鹿儿无系缚，随欲所往寻食物"中，"鹿"有两种：羚羊和斑鹿。如同林中鹿在森林中游走时无忧行走、无忧站立、无忧坐下、无忧卧息。
世尊曾说："诸比丘，如同林中鹿在森林中游走时无忧行走、无忧站立、无忧坐下、无忧卧息。为什么？诸比丘，因为不在猎人视野之内。同样地，诸比丘，比丘远离欲、远离不善法，有寻有伺，具足由远离而生喜乐的初禅而住。诸比丘，这称为'比丘使魔眼盲、使魔...";

1.271] vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

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

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ 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 ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

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

‘‘Puna caparaṃ, bhikkhave, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti 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 visattikaṃ. So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato’’ti – migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya.

Viññū naro seritaṃ pekkhamānoti. Viññūti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Naroti satto māṇavo poso puggalo jīvo jāgu jantu indagu manujo. Serīti dve serī – dhammopi serī puggalopi serī. Katamo dhammo serī? Cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – ayaṃ dhammo serī. Katamo puggalo serī? Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. Viññū naro seritaṃ pekkhamānoti viññū naro seritaṃ dhammaṃ pekkhamāno, dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.



无路可循，使魔眼无法见到，从恶魔视野中消失。'
'再者，诸比丘，比丘止息寻伺，内心清净，心一境性，无寻无伺，具足由定而生喜乐的第二禅而住。诸比丘，这称为'比丘使魔眼盲、无路可循，使魔眼无法见到，从恶魔视野中消失。'
'再者，诸比丘，比丘离喜住于舍，具念正知，以身受乐，如圣者所说'舍念乐住'的第三禅而住。诸比丘，这称为'比丘使魔眼盲、无路可循，使魔眼无法见到，从恶魔视野中消失。'
'再者，诸比丘，比丘断乐断苦，先前的喜忧已灭，不苦不乐，具足舍念清净的第四禅而住。诸比丘，这称为'比丘使魔眼盲、无路可循，使魔眼无法见到，从恶魔视野中消失。'
'再者，诸比丘，比丘超越一切色想，灭有对想，不作意种种想，'空无边'而具足空无边处而住。诸比丘，这称为'比丘使魔眼盲、无路可循，使魔眼无法见到，从恶魔视野中消失。'
'再者，诸比丘，比丘超越一切空无边处，'识无边'而具足识无边处而住...
'再者，诸比丘，超越一切识无边处，'无所有'而具足无所有处而住...
'再者，诸比丘，超越一切无所有处而具足非想非非想处而住...
'再者，诸比丘，超越一切非想非非想处而具足想受灭，以慧见诸漏已尽。诸比丘，这称为'比丘使魔眼盲、无路可循，使魔眼无法见到，从恶魔视野中消失'，已度世间粘着。他无忧行走，无忧站立，无忧坐下，无忧卧息。为什么？诸比丘，因为不在恶魔视野之内。"——如林中未被系缚的鹿，随欲所往寻食物。
"智者观察得自由"中，"智者"是指贤明、有慧、有智、有觉、有辨、有慧。"人"是指众生、人、士夫、补特伽罗、生命、生物、人类、人士、人子。"自由"有两种：法自由和人自由。什么是法自由？四念处、四正勤、四神足、五根、五力、七觉支、八支圣道——这是法自由。什么是人自由？具足这自由法者，称为自由人。"智者观察得自由"是指智者观察、看见、注视、省察、审察自由法——智者观察得自由，应如犀角独行。因此这位辟支佛说：
"林中鹿儿无系缚，随欲所往寻食物；
智者观察得自由，应如犀角独行。"

126.

Āmantanā hoti sahāyamajjhe,vāse ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāyāti sahāyā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu gamanāgamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāyāti sahāyamajjhe vāsepi ṭhānepi gamanepi cārikāyapi attatthamantanā paratthamantanā ubhayatthamantanā diṭṭhadhammikatthamantanā samparāyikatthamantanā paramatthamantanā [ubhayatthamantanā (ka.)] ti – āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya.

Anabhijjhitaṃ seritaṃ pekkhamānoti anabhijjhitaṃ etaṃ vatthu bālānaṃ asappurisānaṃ titthiyānaṃ titthayasāvakānaṃ, yadidaṃ – bhaṇḍukāsāyavatthavasanatā. Abhijjhitaṃ etaṃ vatthu paṇḍitānaṃ sappurisānaṃ buddhasāvakānaṃ paccekabuddhānaṃ, yadidaṃ – bhaṇḍukāsāyavatthavasanatā. Serīti dve serī – dhammopi serī puggalopi serī. Katamo dhammo serī? Cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo – ayaṃ dhammo serī. Katamo puggalo serī? Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. Anabhijjhitaṃ seritaṃ pekkhamānoti seritaṃ dhammaṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.



126.
伴侣之中有交谈，住处站立与游行；
观察无贪得自由，应如犀角独行。
"伴侣之中有交谈，住处站立与游行"中，"伴侣"是指与之同行安乐、同去安乐、来去安乐、站立安乐、坐下安乐、卧息安乐、交谈安乐、谈话安乐、议论安乐、共话安乐的人。"伴侣之中有交谈，住处站立与游行"是指在伴侣之中，不论住处、站立、行走、游行，都有关于自利的交谈、他利的交谈、双方利益的交谈、现世利益的交谈、来世利益的交谈、最上利益的交谈——这是伴侣之中有交谈，住处站立与游行。
"观察无贪得自由"中，"无贪"是指这事物不为愚人、非善人、外道、外道弟子所贪求，即剃发着袈裟衣。这事物为智者、善人、佛弟子、辟支佛所贪求，即剃发着袈裟衣。"自由"有两种：法自由和人自由。什么是法自由？四念处...八支圣道——这是法自由。什么是人自由？具足这自由法者，称为自由人。"观察无贪得自由"是指观察、看见、注视、省察、审察自由法——观察无贪得自由，应如犀角独行。因此这位辟支佛说：
"伴侣之中有交谈，住处站立与游行；
观察无贪得自由，应如犀角独行。"

127.

Khiḍḍā[khiṭṭā (ka.)]ratī hoti sahāyamajjhe,puttesu ca vipulaṃ hoti pemaṃ;

Piyavippayogaṃ[vippayogampi (ka.)]vijigucchamāno, ekocare khaggavisāṇakappo.

Khiḍḍā ratī hoti sahāyamajjheti. Khiḍḍāti dve khiḍḍā – kāyikā ca khiḍḍā vācasikā ca khiḍḍā. Katamā kāyikā khiḍḍā? Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, tharūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti. Ayaṃ kāyikā khiḍḍā.

Katamā vācasikā khiḍḍā? Mukhabherikaṃ mukhālambaraṃ mukhaḍiṇḍimakaṃ [mukhadeṇḍimakaṃ (syā.), mukhadindimakaṃ (ka.)] mukhacalimakaṃ mukhakerakaṃ [mukhabherukaṃ (syā.)] mukhadaddarikaṃ nāṭakaṃ lāsaṃ gītaṃ davakammaṃ. Ayaṃ vācasikā khiḍḍā.

Ratīti anukkaṇṭhitādhivacanametaṃ ratīti. Sahāyā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu gamanāgamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. Khiḍḍā ratī hoti sahāyamajjheti khiḍḍā ca rati ca sahāyamajjhe hotīti – khiḍḍā ratī hoti sahāyamajjhe.

Puttesuca vipulaṃ hoti pemanti. Puttāti cattāro puttā – atrajo putto, khettajo putto , dinnako putto, antevāsiko putto. Puttesu ca vipulaṃ hotiṃ pemanti puttesu ca adhimattaṃ hoti pemanti – puttesu ca vipulaṃ hoti pemaṃ.

Piyavippayogaṃ vijigucchamānoti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā putto vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā, ime sattā piyā.

Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, ime saṅkhārā piyā. Piyavippayogaṃ vijigucchamānoti piyānaṃ vippayogaṃ vijigucchamāno aṭṭiyamāno harāyamānoti – piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Khiḍḍā ratī hoti sahāyamajjhe, puttesu ca vipulaṃ hoti pemaṃ;

Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo’’ti.

128.

Cātuddisoappaṭigho ca hoti,santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo.

Cātuddiso appaṭigho ca hotīti. Cātuddisoti so paccekasambuddho mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (syā.) passa dī. ni. 

127.
伴侣之中有娱乐，对子女有广大爱；
厌恶与所爱分离，应如犀角独行。
"伴侣之中有娱乐"中，"娱乐"有两种：身体娱乐和言语娱乐。什么是身体娱乐？玩象、玩马、玩车、玩弓、玩棋、玩八格棋、玩十格棋、玩空中游戏、玩跑圈游戏、玩掷石子、玩骰子、玩棍棒、玩手杖、玩骰子、玩叶子、玩钩子、玩翻筋斗、玩风车、玩叶碗、玩小车、玩小弓、玩字谜、玩猜心、玩模仿残疾人。这是身体娱乐。
什么是言语娱乐？口鼓、口锣、口鼓、口铃、口笛、口号、口鼓、戏剧、舞蹈、歌曲、滑稽表演。这是言语娱乐。
"乐趣"是无忧虑的代名词。"伴侣"是指与之同行安乐、同去安乐、来去安乐、站立安乐、坐下安乐、卧息安乐、交谈安乐、谈话安乐、议论安乐、共话安乐的人。"伴侣之中有娱乐"是指在伴侣之中有娱乐和乐趣。
"对子女有广大爱"中，"子"有四种：亲生子、田生子、养子、门徒。"对子女有广大爱"是指对子女有极深的爱。
"厌恶与所爱分离"中，有两种所爱：众生或诸行。什么是所爱众生？此处对于希望其利益、希望其福祉、希望其安乐、希望其安稳的母亲、父亲、兄弟、姐妹、儿子、女儿、朋友、大臣、亲戚、血亲，这些是所爱众生。
什么是所爱诸行？可意的色、可意的声、可意的香、可意的味、可意的触，这些是所爱诸行。"厌恶与所爱分离"是指厌恶、忧虑、羞耻与所爱分离——厌恶与所爱分离，应如犀角独行。因此这位辟支佛说：
"伴侣之中有娱乐，对子女有广大爱；
厌恶与所爱分离，应如犀角独行。"
128.
四方无碍而安住，知足现前诸所需；
堪忍险难无恐惧，应如犀角独行。
"四方无碍而安住"中，"四方"是指那位辟支佛以慈心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四方，一切处，以广大、无量、无怨、无害的慈心...;

3.308] pharitvā viharati. Karuṇāsahagatena…pe… muditāsahagatena…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ…pe… abyāpajjena pharitvā viharati. Cātuddiso appaṭigho ca hotīti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā [appaṭikulā (bahūsu)] honti, ye dakkhiṇāya disāya sattā te appaṭikūlā honti , ye pacchimāya disāya sattā te appaṭikūlā honti, ye uttarāya disāya sattā te appaṭikūlā honti, ye puratthimāya anudisāya sattā te appaṭikūlā honti, ye dakkhiṇāya anudisāya sattā te appaṭikūlā honti, ye pacchimāya anudisāya sattā te appaṭikūlā honti, ye uttarāya anudisāya sattā te appaṭikūlā honti, ye heṭṭhimāya disāya sattā te appaṭikūlā honti, ye uparimāya disāya sattā te appaṭikūlā honti, ye disāsu vidisāsu sattā te appaṭikūlā honti; karuṇāya bhāvitattā muditāya bhāvitattā upekkhāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti…pe… ye disāsu vidisāsu sattā te appaṭikūlā hontīti – cātuddiso appaṭigho ca hoti.

Santussamānoitarītarenāti so paccekasambuddho santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ [appaṭirūpaṃ (syā.)] āpajjati. Aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpasanno [anajjhopanno (syā.)] ādīnavadassāvī nissaraṇapañño paribhuñjati. Tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati paccekasambuddho porāṇe aggaññe ariyavaṃse ṭhito. Santuṭṭho hoti itarītarena piṇḍapātena…pe…

Santuṭṭho hoti itarītarena senāsanena…pe… santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati. Aladdhā ca gilānapaccayabhesajjaparikkhārānaṃ na paritassati. Laddhā ca gilānapaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tāya ca itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati paccekasambuddho porāṇe aggaññe ariyavaṃse ṭhitoti – santussamāno itarītarena.


遍满而住。以悲心...以喜心...以舍心遍满一方而住，如是第二方，如是第三方...以无害遍满而住。"四方无碍而安住"中，因修习慈心，对东方的众生无反感，对南方的众生无反感，对西方的众生无反感，对北方的众生无反感，对东南方的众生无反感，对西南方的众生无反感，对西北方的众生无反感，对东北方的众生无反感，对下方的众生无反感，对上方的众生无反感，对四方四隅的众生无反感；因修习悲心、修习喜心、修习舍心，对东方的众生无反感...对四方四隅的众生无反感——这是四方无碍而安住。
"知足现前诸所需"中，那位辟支佛对任何衣服知足，赞叹任何衣服知足，不为衣服而作不适当的追求。未得衣服不忧虑，得到衣服不贪著、不迷恋、不耽溺，见到过患，具出离慧而受用。以这任何衣服知足，不自赞毁他。在此谁是熟练、不懈怠、正知、具念者，他被称为安住于古老、最上、圣种的辟支佛。对任何饮食知足...
对任何住处知足...对任何病者所需医药资具知足，赞叹任何病者所需医药资具知足，不为病者所需医药资具而作不适当的追求。未得病者所需医药资具不忧虑，得到病者所需医药资具不贪著、不迷恋、不耽溺，见到过患，具出离慧而受用。以这任何病者所需医药资具知足，不自赞毁他。在此谁是熟练、不懈怠、正知、具念者，他被称为安住于古老、最上、圣种的辟支佛——这是知足现前诸所需。


Parissayānaṃsahitā achambhīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā [gomahisā (syā.) mahāni. 5] hatthī ahī vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā 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 ḍaṃsamakasavātātapasarīsapasamphassā iti vā. Ime vuccanti pākaṭaparissayā.

Katame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṃ māyā sāṭheyyaṃ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā. Ime vuccanti paṭicchannaparissayā.

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

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

Kathaṃ tatrāsayāti parissayā? Tatthete [tatra te (ka.)] pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā [udake udakāsayā (syā.)] pāṇā sayanti, vane vanāsayā pāṇā sayanti , rukkhe rukkhāsayā pāṇā sayanti; evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. Evampi tatrāsayāti – parissayā.


"堪忍险难无恐惧"中，"险难"有两种：显明的险难和隐藏的险难。什么是显明的险难？狮子、虎、豹、熊、鬣狗、狼、水牛、象、蛇、蝎、蜈蚣，或盗贼、作恶者、未作恶者，眼病、耳病、鼻病、舌病、身病、头病、耳病、口病、牙病、咳嗽、哮喘、鼻炎、发烧、老病、腹病、昏厥、痢疾、绞痛、霍乱、麻风、肿瘤、痨病、癫痫、疥癣、瘙痒、疮疖、癣、血胆病


Vuttañhetaṃ bhagavatā – ‘‘sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā uppajjanti ye pāpakā akusalā dhammā, sarasaṅkappā saṃññojanīyā [saññojanikā (ka.)], tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsiko vuccati. Tena samudācarena samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.

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

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

Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Duṭṭho atthaṃ na jānāti, duṭṭho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ doso sahate naraṃ.

Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ moho sahate naranti.

Evampi, tatrāsayāti – parissayā.

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

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti [saphalanti (ka.) passa itivu. 50].

Evampi, tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā –

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

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī’’ti [caṅkamivossajjantīti (syā. ka.) passa su. ni. 273-274].

Evampi, tatrāsayāti – parissayā.


世尊曾说："诸比丘，有内住弟子和依止师者的比丘住不安乐。诸比丘，如何是有内住弟子和依止师者的比丘住不安乐？此处，诸比丘，比丘眼见色后，生起恶不善法、忆念思惟、系缚，这些恶不善法住其内、随流，故称'有内住弟子'。以此习性而习近他的恶不善法，故称'有依止师者'。
再者，诸比丘，比丘耳闻声后...鼻嗅香后...舌尝味后...身触触后...意知法后，生起恶不善法、忆念思惟、系缚，这些恶不善法住其内、随流，故称'有内住弟子'。以此习性而习近他的恶不善法，故称'有依止师者'。诸比丘，如是有内住弟子和依止师者的比丘住不安乐。"如是，此处住着即是险难。
世尊曾说："诸比丘，有三种内垢、内敌、内怨、内杀者、内对头。何为三？诸比丘，贪是内垢、内敌、内怨、内杀者、内对头，嗔...痴是内垢、内敌、内怨、内杀者、内对头。诸比丘，这三种是内垢、内敌、内怨、内杀者、内对头。"
"贪生不利益，贪扰乱其心；
内生起恐怖，众人不觉知。
贪者不知利，贪者不见法；
盲暗生其时，贪征服其人。
嗔生不利益，嗔扰乱其心；
内生起恐怖，众人不觉知。
嗔者不知利，嗔者不见法；
盲暗生其时，嗔征服其人。
痴生不利益，痴扰乱其心；
内生起恐怖，众人不觉知。
痴者不知利，痴者不见法；
盲暗生其时，痴征服其人。"
如是，此处住着即是险难。
世尊曾说："大王，三法生起于人内在时，生起为不利、苦、不安住。何为三？大王，贪法生起于人内在时，生起为不利、苦、不安住；大王，嗔...大王，痴法生起于人内在时，生起为不利、苦、不安住。大王，这三法生起于人内在时，生起为不利、苦、不安住。
贪嗔及与痴，恶心的众生；
自生而害己，如果实害树。"
如是，此处住着即是险难。
世尊曾说：
"贪与嗔从此生，不乐乐及恐惧此起；
从此生起意寻思，如童子放乌鸦。"
如是，此处住着即是险难。


Parissayānaṃ sahitāti parissaye sahitā ārādhitā ajjhottharitā pariyāditā paṭinissatāti – parissayānaṃ sahitā. Achambhīti so paccekasambuddho abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – parissayānaṃ sahitā acchambhī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo’’ti.

129.

Dussaṅgahāpabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo.

Dussaṅgahā pabbajitāpi eketi pabbajitāpi idhekacce nissayepi diyyamāne uddesepi diyyamāne paripucchāyapi [paripucchepi (ka.)] diyyamāne cīvarepi diyyamāne pattepi diyyamāne lohathālakepi diyyamāne dhammakaraṇepi [dhammakarakepi (syā.)] diyyamāne parissāvanepi diyyamāne thavikepi diyyamāne upāhanepi diyyamāne kāyabandhanepi diyyamāne na suṇanti na sotaṃ odahanti na aññācittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṃ karontīti – dussaṅgahā pabbajitāpi eke.

Atho gahaṭṭhā gharamāvasantāti gahaṭṭhāpi idhekacce hatthimhipi diyyamāne…pe… rathepi khettepi vatthumhipi hiraññepi suvaṇṇepi diyyamāne gāmepi…pe… nigamepi nagarepi… raṭṭhepi… janapadepi diyyamāne na suṇanti na sotaṃ odahanti na aññācittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṃ karontīti – atho gahaṭṭhā gharamāvasantā.

Appossukko paraputtesu hutvāti attānaṃ ṭhapetvā sabbe imasmiṃ atthe paraputtā. Tesu paraputtesu appossukko hutvā abyāvaṭo hutvā anapekkho hutvāti – appossukko paraputtesu hutvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo’’ti.

130.

Oropayitvā[voropayitvā (syā.)]gihibyañjanāni,sañchinnapatto[saṃsīnapatto (sī. aṭṭha.)]yathā koviḷāro;

Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo.

Oropayitvā gihibyañjanānīti gihibyañjanāni vuccanti kesā ca massū ca mālā ca gandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ [nahāpanaṃ (syā.)] sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ [nālikaṃ (ka.) passa dī. ni. 

"堪忍险难"是指克服、战胜、压制、消除、超越险难。"无恐惧"是指那位辟支佛无畏、不惊、不惧、不逃避、已断恐惧战栗、离身毛竖而住——这是堪忍险难无恐惧，应如犀角独行。因此这位辟支佛说：
"四方无碍而安住，知足现前诸所需；
堪忍险难无恐惧，应如犀角独行。"
129.
"有些出家难摄受，在家住者亦如是；
对他子女无忧虑，应如犀角独行。"
"有些出家难摄受"是指此处某些出家者，即使给予依止、给予教导、给予询问、给予衣服、给予钵、给予铜碗、给予水器、给予滤水器、给予包袋、给予鞋子、给予腰带，也不听从、不注意、不集中心意，不顺从、不听话、相反行事、转向他方——这是有些出家难摄受。
"在家住者亦如是"是指此处某些在家者，即使给予象...车、田地、宅基、金银、村落...市镇、城市、国土、地区，也不听从、不注意、不集中心意，不顺从、不听话、相反行事、转向他方——这是在家住者亦如是。
"对他子女无忧虑"是指除自己外，在此意义上所有都是他子女。对那些他子女无忧虑、无操心、无执著——这是对他子女无忧虑，应如犀角独行。因此这位辟支佛说：
"有些出家难摄受，在家住者亦如是；
对他子女无忧虑，应如犀角独行。"
130.
"除去在家诸标相，如同枯叶科毗罗；
英雄断除家系缚，应如犀角独行。"
"除去在家诸标相"中，在家标相是指头发、胡须、花鬘、香料、涂香、装饰品、饰物、衣服、外衣、头巾、按摩、擦身、沐浴、抚摸、镜子、眼药、花香涂香、面粉、面霜、手环、发带、手杖、竹管...

1.16] khaggaṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni [dīgharassāni (syā.)] iti vā. Oropayitvā gihibyañjanānīti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭipassambhayitvāti – oropayitvā gihibyañjanāni.

Sañchinnapatto yathā koviḷāroti yathā koviḷārassa pattāni chinnāni sañchinnāni patitāni paripatitāni, evameva tassa paccekasambuddhassa gihibyañjanāni chinnāni sañchinnāni patitānīti – sañchinnapatto yathā koviḷāro.

Chetvāna vīro gihibandhanānīti. Vīroti vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, sūroti vīro, vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravoti vīro, vigatalomahaṃsoti vīro.

Virato idha [ārato idheva (syā.) passa su. ni. 536] sabbapākehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, dhīro [vīro (syā. ka.) passa su. ni. 536] tādi pavuccate tathattā.

Gihibandhanāni vuccanti puttā ca bhariyā ca dāsā ca dāsī ca ajeḷakā ca kukkuṭasūkarā ca hatthigavāssavaḷavā ca khettañca vatthu ca hiraññañca suvaṇṇañca gāmanigamarājadhāniyo ca raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṃ kiñci rajanīyavatthu.

Chetvāna vīro gihibandhanānīti so paccekasambuddho vīro gihibandhanāni chinditvā samucchinditvā jahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro,

Chetvāna vīro gihibandhanāni;

Eko care khaggavisāṇakappo’’ti.

Paṭhamo vaggo.

Dutiyavaggo



剑、伞、彩鞋、头冠、宝石、白拂、白衣、长边衣等。"除去在家诸标相"是指除去、放下、舍弃、平息在家标相——这是除去在家诸标相。
"如同枯叶科毗罗"是指如同科毗罗树的叶子已断、已落、已掉落，如是那位辟支佛的在家标相已断、已落——这是如同枯叶科毗罗。
"英雄断除家系缚"中，"英雄"是指有精进为英雄、有力为英雄、有能为英雄、有能力为英雄、勇猛为英雄、勇敢、无畏、不惊、不惧、不逃避、已断恐惧战栗为英雄、离身毛竖为英雄。
"离此一切恶行者，超越地狱苦精进；
彼有精进与努力，贤者如是称为真。"
家系缚是指儿子、妻子、奴仆、奴婢、山羊绵羊、鸡猪、象牛马骡、田地、宅基、金银、村镇王城、国土、地区、府库、仓库，任何可爱之物。
"英雄断除家系缚"是指那位辟支佛英雄已断、已舍、已除、已离、已灭家系缚——这是英雄断除家系缚，应如犀角独行。因此这位辟支佛说：
"除去在家诸标相，如同枯叶科毗罗；
英雄断除家系缚，应如犀角独行。"
第一品竟。
第

131.

Sacelabhetha nipakaṃ sahāyaṃ,saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

Sace labhetha nipakaṃ sahāyanti sace nipakaṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāviṃ sahāyaṃ labheyya paṭilabheyya adhigaccheyya vindeyyāti – sace labhetha nipakaṃ saṃhāyaṃ.

Saddhiṃ caraṃ sādhuvihāri dhīranti. Saddhiṃ caranti ekato caraṃ. Sādhuvihārinti paṭhamenapi jhānena sādhuvihāriṃ, dutiyenapi jhānena… tatiyenapi jhānena… catutthenapi jhānena sādhuvihāriṃ, mettāyapi cetovimuttiyā sādhuvihāriṃ, karuṇāyapi…pe… muditāyapi… upekkhāyapi cetovimuttiyā sādhuvihāriṃ, ākāsānañcāyatanasamāpattiyāpi sādhuvihāriṃ , viññāṇañca āyatanasamāpattiyāpi…pe… ākiñcaññāyatanasamāpattiyāpi…pe… nevasaññānāsaññāyatanasamāpattiyāpi sādhuvihāriṃ, nirodhasamāpattiyāpi sādhuvihāriṃ, phalasamāpattiyāpi sādhuvihāriṃ. Dhīranti dhīraṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāvinti – saddhiṃ caraṃ sādhuvihāri dhīraṃ.

Abhibhuyya sabbāni parissayānīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… ime vuccanti pākaṭaparissayā…pe… ime vuccanti paṭicchannaparissayā…pe… evampi, tatrāsayāti – parissayā. Abhibhuyya sabbāni parissayānīti sabbe parissaye abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti – abhibhuyya sabbāni parissayāni.

Careyya tenattamano satīmāti so paccekasambuddho tena nipakena paṇḍitena paññavantena buddhimantena ñāṇinā vibhāvinā medhāvinā sahāyena saddhiṃ attamano tuṭṭhamano haṭṭhamano pahaṭṭhamano udaggamano muditamano careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – careyya tenattamano. Satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritāti – careyya tenattamano satīmā. Tenāha so paccekasambuddho –

‘‘Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā’’ti.



131.
"若得明智为伴侣，同行善住具智者；
克服一切诸险难，欢喜正念与共行。"
"若得明智为伴侣"是指若能获得、得到、达到、找到明智、有慧、有觉、有智、明达、聪慧的伴侣——这是若得明智为伴侣。
"同行善住具智者"中，"同行"是指一起行。"善住"是指以初禅善住，以第二禅...第三禅...第四禅善住，以慈心解脱善住，以悲心...喜心...舍心解脱善住，以空无边处定善住，以识无边处定...无所有处定...非想非非想处定善住，以灭尽定善住，以果定善住。"具智者"是指具智、有慧、有觉、有智、明达、聪慧者——这是同行善住具智者。
"克服一切诸险难"中，险难有两种：显明的险难和隐藏的险难...这些称为显明的险难...这些称为隐藏的险难...如是此处住着即是险难。"克服一切诸险难"是指征服、战胜、压制、消除、碾碎一切险难——这是克服一切诸险难。
"欢喜正念与共行"是指那位辟支佛与那明智、有慧、有觉、有智、明达、聪慧的伴侣一起欢喜、满意、愉悦、欣悦、喜悦、欢愉而行、住、动、护、持、活、度——这是欢喜共行。"具正念"是指那位辟支佛具念，具足最上念慧，能忆持、随念久远所作所说——这是欢喜正念与共行。因此这位辟支佛说：
"若得明智为伴侣，同行善住具智者；
克服一切诸险难，欢喜正念与共行。"

132.

No ce labhetha nipakaṃ sahāyaṃ,saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo.

No ce labhetha nipakaṃ sahāyanti no ce nipakaṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāviṃ sahāyaṃ labheyya paṭilabheyya adhigaccheyya vindeyyāti – no ce labhetha nipakaṃ sahāyaṃ.

Saddhiṃ caraṃsādhuvihāri dhīranti. Saddhiṃ caranti ekato caraṃ. Sādhuvihārinti paṭhamenapi jhānena sādhuvihāriṃ…pe… nirodhasamāpattiyāpi sādhuvihāriṃ, phalasamāpattiyāpi sādhuvihāriṃ. Dhīranti dhīraṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāvinti – saddhiṃ caraṃ sādhuvihāri dhīraṃ.

Rājāva raṭṭhaṃ vijitaṃ pahāyāti rājā khattiyo muddhābhisitto vijitasaṅgāmo nihatapaccāmitto laddhādhippāyo paripuṇṇakosakoṭṭhāgāro raṭṭhañca janapadañca kosañca koṭṭhāgārañca pahūtahiraññasuvaṇṇaṃ nagarañca pariccajitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. Evaṃ paccekasambuddhopi 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 yāpetīti – rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo’’ti.



132.
"若不得到明智伴，同行善住具智者；
如王舍弃胜国土，应如犀角独行。"
"若不得到明智伴"是指若不能获得、得到、达到、找到明智、有慧、有觉、有智、明达、聪慧的伴侣——这是若不得到明智伴。
"同行善住具智者"中，"同行"是指一起行。"善住"是指以初禅善住...乃至...以灭尽定善住，以果定善住。"具智者"是指具智、有慧、有觉、有智、明达、聪慧者——这是同行善住具智者。
"如王舍弃胜国土"是指灌顶剎帝利王，战争胜利，消灭敌对，达成目的，府库充满，舍弃国土、领地、府库、仓库、大量金银和城市，剃除须发，披着袈裟衣，从在家出家为无家者，进入无所有状态，独自行、住、动、护、持、活、度。如是辟支佛也断除一切家居羁绊，断除妻子羁绊，断除亲属羁绊，断除朋友眷属羁绊，剃除须发，披着袈裟衣，从在家出家为无家者，进入无所有状态，独自行、住、动、护、持、活、度——这是如王舍弃胜国土，应如犀角独行。因此这位辟支佛说：
"若不得到明智伴，同行善住具智者；
如王舍弃胜国土，应如犀角独行。"

133.

Addhā pasaṃsāma sahāyasampadaṃ,seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo.

Addhā pasaṃsāma sahāyasampadanti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ aviraddhavacanaṃ avatthāpanavacanametaṃ – addhāti. Sahāyasampadanti sahāyasampadā vuccati yo so sahāyo asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena… asekkhena paññākkhandhena … asekkhena vimuttikkhandhena… asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Addhā pasaṃsāma sahāyasampadanti sahāyasampadaṃ pasaṃsāma thomema kittema vaṇṇemāti – addhā pasaṃsāma sahāyasampadaṃ.

Seṭṭhā samā sevitabbā sahāyāti seṭṭhā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena; samā sadisā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena. Seṭṭhā vā sahāyā sadisā vā sahāyā sevitabbā bhajitabbā payirupāsitabbā paripucchitabbā paripañhitabbāti – seṭṭhā samā sevitabbā sahāyā.

Ete aladdhā anavajjabhojīti atthi puggalo sāvajjabhojī atthi puggalo anavajjabhojīti. Katamo ca puggalo sāvajjabhojī? Idhekacco puggalo kuhanāya lapanāya nemittikatāya nippesikatāya lābhena lābhaṃ nijigīsanatāya [nijigiṃsanatāya (syā.)] dārudānena veḷudānena pattadānena pupphadānena phaladānena sinānadānena cuṇṇadānena mattikādānena dantakaṭṭhadānena mukhodakadānena cāṭukamyatāya [pātukamyatāya (syā.) mahāni. 159] muggasūpyatāya [muggasūpatāya (syā.)] pāribhaṭyatāya pīṭhamaddikatāya vatthuvijjāya tiracchānavijjāya aṅgavijjāya nakkhattavijjāya dūtagamanena pahiṇagamanena jaṅghapesaniyena vejjakammena navakammena [dūtakammena (syā. ka.) mahāni. 159] piṇḍapaṭipiṇḍakena dānānuppadānena , adhammena visamena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṃ [jīvitaṃ (ka.)] kappeti. Ayaṃ vuccati puggalo sāvajjabhojī.

Katamo ca puggalo anavajjabhojī? Idhekacco puggalo na kuhanāya na lapanāya na nemittikatāya na nippesikatāya na lābhena lābhaṃ nijigīsanatāya na dārudānena na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na cuṇṇadānena na mattikādānena na dantakaṭṭhadānena na mukhodakadānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭyatāya na pīṭhamaddikatāya na vatthuvijjāya na tiracchānavijjāya na aṅgavijjāya na nakkhattavijjāya na dūtagamanena na pahiṇagamanena na jaṅghapesaniyena na vejjakammena na navakammena na piṇḍapaṭipiṇḍakena na dānānuppadānena, dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṃ kappeti. Ayaṃ vuccati puggalo anavajjabhojī.

Ete aladdhā anavajjabhojīti ete anavajjabhojī aladdhā alabhitvā anadhigantvā avinditvā appaṭilabhitvāti – ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo’’ti.



133.
"实我称赞善友德，应亲胜等诸伴侣；
不得此等无过食，应如犀角独行。"
"实我称赞善友德"中，"实"是确定语、无疑语、无惑语、不二语、不分语、决定语、无误语、无错语、确立语——这是"实"。"善友德"是指具足无学戒蕴的善友，具足无学定蕴...无学慧蕴...无学解脱蕴...无学解脱知见蕴。"实我称赞善友德"是指我们称赞、赞叹、称扬、赞美善友德——这是实我称赞善友德。
"应亲胜等诸伴侣"是指在戒、定、慧、解脱、解脱知见方面胜过的伴侣；在戒、定、慧、解脱、解脱知见方面相等的伴侣。胜过或相等的伴侣都应亲近、结交、承事、请教、询问——这是应亲胜等诸伴侣。
"不得此等无过食"中，有人食有过，有人食无过。什么是食有过者？此处某人以诈术、谄媚、暗示、诽谤、以利求利、以木材布施、竹子布施、钵布施、花布施、果布施、浴具布施、香粉布施、泥土布施、牙签布施、洗面水布施、谄谀、豆汤、奉侍、占相、地理术、兽医术、占相术、星相术、使者、信差、腿使、医术、建筑、施食、给施，以不法、不平等方式获得、得到、达到、找到而活命。这称为食有过者。
什么是食无过者？此处某人不以诈术、不以谄媚、不以暗示、不以诽谤、不以利求利、不以木材布施、竹子布施、钵布施、花布施、果布施、浴具布施、香粉布施、泥土布施、牙签布施、洗面水布施、不以谄谀、豆汤、奉侍、占相、地理术、兽医术、占相术、星相术、使者、信差、腿使、医术、建筑、施食、给施，以如法、平等方式获得、得到、达到、找到而活命。这称为食无过者。
"不得此等无过食"是指不得、未获得、未达到、未找到、未得到这无过食者——这是不得此等无过食，应如犀角独行。因此这位辟支佛说：
"实我称赞善友德，应亲胜等诸伴侣；
不得此等无过食，应如犀角独行。"

134.

Disvā suvaṇṇassa pabhassarāni,kammāraputtena suniṭṭhitāni;

Saṅghaṭṭayantāni[saṃghaṭṭamānāni (su. ni. 48)]duve bhujasmiṃ, eko care khaggavisāṇakappo.

Disvā suvaṇṇassa pabhassarānīti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Suvaṇṇassāti jātarūpassa. Pabhassarānīti parisuddhāni pariyodātānīti – disvā suvaṇṇassa pabhassarāni.

Kammāraputtena suniṭṭhitānīti kammāraputto vuccati suvaṇṇakāro. Kammāraputtena suniṭṭhitānīti kammāraputtena suniṭṭhitāni sukatāni suparikammakatānīti – kammāraputtena suniṭṭhitāni.

Saṅghaṭṭayantāni duve bhujasminti bhujo vuccati hattho. Yathā ekasmiṃ hatthe dve nūpurāni [dhuvarāni (syā.)] ghaṭṭenti [ghaṭenti (syā.)]; evameva sattā taṇhāvasena diṭṭhivasena niraye ghaṭṭenti, tiracchānayoniyaṃ ghaṭṭenti, pettivisaye ghaṭṭenti, manussaloke ghaṭṭenti, devaloke ghaṭṭenti, gatiyā gatiṃ upapattiyā upapattiṃ paṭisandhiyā paṭisandhiṃ bhavena bhavaṃ saṃsārena saṃsāraṃ vaṭṭena vaṭṭaṃ ghaṭṭenti saṅghaṭṭenti saṅghaṭṭentā caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – saṅghaṭṭayantāni duve bhujasmiṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;

Saṅghaṭṭayantāni duve bhujasmiṃ, eko care khaggavisāṇakappo’’.

135.

Evaṃ dutīyena sahā mamassa,vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo.

Evaṃ dutīyena sahā mamassāti taṇhādutiyo vā hoti puggaladutiyo vā. Kathaṃ taṇhādutiyo hoti? Taṇhāti rūpataṇhā…pe… dhammataṇhā. Yassesā taṇhā appahīnā, so vuccati taṇhādutiyo.

Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattatīti.

Evaṃ taṇhādutiyo vā hoti.

Kathaṃ puggaladutiyo hoti? Idhekacco na atthahetu [attahetu (syā.)] na kāraṇahetu uddhato avūpasantacitto ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati; seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ [itthikathaṃ purisakathaṃ (syā. ka.) dī. ni. 1.17, 201; saṃ. ni. 

"若见金光闪耀的，匠人子所造工巧；
两手摆动相碰撞，应如犀角独行。"
"若见金光闪耀的"是指见到、观察、衡量、思考、明了、明白。"金"是指黄金。"闪耀"是指清净、明亮——这是若见金光闪耀的。
"匠人子所造工巧"中，匠人子是指金匠。"匠人子所造工巧"是指匠人子制作精巧、善作、善加工——这是匠人子所造工巧。
"两手摆动相碰撞"中，手是指臂。如同一只手上两个手镯相互碰撞；如是众生因贪欲、因见解而碰撞在地狱、畜生界、饿鬼界、人界、天界，从一道到另一道、从一生到另一生、从一结生到另一结生、从一有到另一有、从一轮回到另一轮回、从一轮转到另一轮转而碰撞、相撞、碰撞着行、住、动、护、持、活、度——这是两手摆动相碰撞，应如犀角独行。因此这位辟支佛说：
"若见金光闪耀的，匠人子所造工巧；
两手摆动相碰撞，应如犀角独行。"
135.
"如是与第二共处，言语交谈生执着；
观见未来此怖畏，应如犀角独行。"
"如是与第二共处"是指有贪欲为伴或有人为伴。如何有贪欲为伴？贪欲是指色贪...法贪。若未断此贪欲，称为有贪欲为伴。
"贪欲为伴的人，长期轮回流转；
此有他有状态，不超越轮回。"
如是有贪欲为伴。
如何有人为伴？此处某人不为义利、不为原因，掉举、心不寂静，或与一人为二，或与二人为三，或与三人为四。在那里多说无益语，即：谈论国王、盗贼、大臣、军队、恐怖、战争、食物、饮料、衣服、床具、花鬘、香料、亲属、车乘、村庄、市镇、城市、地方、女人[妇女谈男人

5.1080 passitabbaṃ] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ katheti. Evaṃ puggaladutiyo hotīti – evaṃ dutīyena sahā mamassa.

Vācābhilāpo abhisajjanā vāti vācābhilāpo vuccati bāttiṃsa tiracchānakathā, seyyathidaṃ – rājakathaṃ…pe… itibhavābhavakathaṃ. Abhisajjanā vāti dve sajjanā – taṇhāsajjanā ca diṭṭhisajjanā ca…pe… ayaṃ taṇhāsajjanā…pe… ayaṃ diṭṭhisajjanāti – vācābhilāpo abhisajjanā vā.

Etaṃbhayaṃ āyatiṃ pekkhamānoti. Bhayanti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhilabhayaṃ āvaṭṭabhayaṃ susumārabhayaṃ ājīvakabhayaṃ asilokabhayaṃ parisasārajjabhayaṃ madanabhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. Etaṃ bhayaṃ āyatiṃ pekkhamānoti etaṃ bhayaṃ āyatiṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Evaṃ dutīyena sahā mamassa, vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo’’.

136.

Kāmā hi citrā madhurā manoramā,virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

Kāmā hi citrā madhurā manoramāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Citrāti nānāvaṇṇā rūpā nānāvaṇṇā saddā nānāvaṇṇā gandhā nānāvaṇṇā rasā nānāvaṇṇā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Madhurāti vuttañhetaṃ bhagavatā [ma. ni. 1.167 passitabbaṃ] – ‘‘pañcime , bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ [mīḷhasukhaṃ (passa ma. ni. 3.328)] puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ na bhāvetabbaṃ na bahulīkātabbaṃ, ‘bhāyitabbaṃ etassa sukhassā’ti vadāmī’’ti – kāmā hi citrā madhurā manoramāti. Manoti yaṃ cittaṃ…pe… tajjā manoviññāṇadhātu. Mano ramenti thomenti tosenti pahāsentīti – kāmā hi citrā madhurā manoramā.

Virūparūpena mathenti cittanti nānāvaṇṇehi rūpehi…pe… nānāvaṇṇehi phoṭṭhabbehi cittaṃ mathenti tosenti pahāsentīti – virūparūpena mathenti cittaṃ.

Ādīnavaṃkāmaguṇesu disvāti. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena [issaṭṭhena (syā.), issattena (ka.) passa ma. ni. 1.167] yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi samphassamāno [rissamāno (ma. ni. 

(这段经文的译文继续如下)
(原文中的)英雄谈、街巷谈、水井边谈、祖先故事、杂谈、世界故事、海洋故事、有无之谈。如是有人为伴——这是与第二共处。
"言语交谈生执着"中，言语交谈是指三十二种无益谈论，即：谈论国王...乃至...有无之谈。执着有两种：贪爱执着和见解执着...这是贪爱执着...这是见解执着——这是言语交谈生执着。
"观见未来此怖畏"中，怖畏是指生怖畏、老怖畏、病怖畏、死怖畏、王怖畏、贼怖畏、火怖畏、水怖畏、自责怖畏、他责怖畏、刑罚怖畏、恶趣怖畏、波浪怖畏、鳄鱼怖畏、漩涡怖畏、水兽怖畏、生计怖畏、恶名怖畏、众中怯怖畏、迷醉怖畏、恐怖、战栗、身毛竖立、心惊、恐惧。"观见未来此怖畏"是指观看、看见、眺望、思考、考察此未来怖畏——这是观见未来此怖畏，应如犀角独行。因此这位辟支佛说：
"如是与第二共处，言语交谈生执着；
观见未来此怖畏，应如犀角独行。"
136.
"欲乐多彩又甘美，悦意种种迷心识；
见诸欲乐之过患，应如犀角独行。"
"欲乐多彩又甘美"中，欲要略说有两种：事欲和烦恼欲...这些称为事欲...这些称为烦恼欲。"多彩"是指种种颜色的色、种种颜色的声、种种颜色的香、种种颜色的味、种种颜色的触，可意、可爱、可心、可乐、与欲相应、引人染着。"甘美"即世尊所说："诸比丘，有五种欲功德。哪五种？眼所识可意、可爱、可心、可乐、与欲相应、引人染着之色，耳所识声...鼻所识香...舌所识味...身所识可意、可爱、可心、可乐、与欲相应、引人染着之触。诸比丘，这就是五种欲功德。诸比丘，缘这五种欲功德所生起的乐、喜悦，这称为欲乐、粪乐、凡夫乐、非圣乐，我说这种乐不应亲近、不应修习、不应多作，应当怖畏。"——这是欲乐多彩又甘美。"意"是指心...相应意识界。令意欢喜、赞叹、欣悦、快乐——这是欲乐多彩又甘美悦意。
"种种迷心识"是指以种种颜色之色...种种颜色之触迷惑心、令欢喜、令快乐——这是种种迷心识。
"见诸欲乐之过患"，世尊说："诸比丘，什么是诸欲的过患？此处诸比丘，善男子以某种技能为生，或以算术、计数、会计、农业、商业、牧牛、箭术、政务或其他技能，受冷热、虻蚊风日爬虫之触所触...;

1.167)] khuppipāsāya mīyamāno; ayaṃ, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti, so tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ [dukkhadomanassaṃ (syā. ka.)] paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. So socati…pe… sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti leḍḍūhipi upakkamanti daṇḍehipi upakkamanti satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā ubhatobyūḷhaṃ [ubhatoviyūḷhaṃ (syā.) passa ma. ni. 1.168] saṅgāmaṃ pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti sattīhipi [sattiyāpi (ma. ni. 1.167, 178)] vijjhanti asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā addāvalepanā [addhāvalepanā (syā.)] upakāriyo pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti sattīhipi vijjhanti chakaṇakāyapi [chakaṇaṭiyāpi (syā.), pakkaṭṭhiyā (sī. aṭṭha.) passa ma. ni. 

受饥渴所困；诸比丘，这是现见的欲之过患、苦蕴，以欲为因、以欲为缘、以欲为理由，只因诸欲而有。
诸比丘，若那善男子如是精进、努力、奋斗，而不能获得财富，他忧愁、疲惫、悲泣、捶胸哭泣、陷入迷乱：'我的精进徒劳，我的努力无果'。诸比丘，这也是现见的欲之过患、苦蕴，以欲为因、以欲为缘、以欲为理由，只因诸欲而有。
诸比丘，若那善男子如是精进、努力、奋斗，而获得财富，他为守护财富而经受苦忧：'如何使我的财富不被国王夺走，不被盗贼夺走，不被火烧，不被水冲，不被不爱的继承人夺走'。当他如是守护、保护时，那些财富或被国王夺走，或被盗贼夺走，或被火烧，或被水冲，或被不爱的继承人夺走。他忧愁...陷入迷乱：'我曾经有的现在也没有了'。诸比丘，这也是现见的欲之过患、苦蕴，以欲为因、以欲为缘、以欲为理由，只因诸欲而有。
再者，诸比丘，以欲为因、以欲为缘、以欲为理由，只因诸欲而有，王与王争斗，刹帝利与刹帝利争斗，婆罗门与婆罗门争斗，居士与居士争斗，母与子争斗，子与母争斗，父与子争斗，子与父争斗，兄与妹争斗，妹与兄争斗，朋友与朋友争斗。他们陷入争吵、争执、争论，以手相加，以土块相加，以杖相加，以刀相加。他们在那里遭遇死亡或堪比死亡的痛苦。诸比丘，这也是现见的欲之过患、苦蕴，以欲为因、以欲为缘、以欲为理由，只因诸欲而有。
再者，诸比丘，以欲为因、以欲为缘、以欲为理由，只因诸欲而有，拿起刀盾，背上弓箭，双方列阵冲入战场，箭矢飞射，长矛飞射，刀剑闪亮。他们在那里被箭射中，被长矛射中，被刀砍头。他们在那里遭遇死亡或堪比死亡的痛苦。诸比丘，这也是现见的欲之过患、苦蕴，以欲为因、以欲为缘、以欲为理由，只因诸欲而有。
再者，诸比丘，以欲为因、以欲为缘、以欲为理由，只因诸欲而有，拿起刀盾，背上弓箭，冲向涂满滑泥的城墙，箭矢飞射，长矛飞射，刀剑闪亮。他们在那里被箭射中，被长矛射中，被粪水...
[注：这段翻译仍未完成，因为原文似乎在此处中断]

1.168] osiñcanti abhivaggenapi omaddanti asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti nillopampi haranti ekāgārikampi karonti paripanthepi tiṭṭhanti paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti, hatthampi chindanti…pe… asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu’’.

Ādīnavaṃ kāmaguṇesu disvāti kāmaguṇesu ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo’’ti.

137.

Ītīca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañcametanti vuttañhetaṃ bhagavatā – ‘‘bhayanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Dukkhanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Rogoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Gaṇḍoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Sallanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Saṅgoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Paṅkoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Gabbhoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, bhayanti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho [chandarāgavinibandho (syā. ka.) passa a. ni. 8.56] diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā bhayanti kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, dukkhanti…pe… rogoti… gaṇḍoti… sallanti… saṅgoti… paṅkoti… gabbhoti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā gabbhoti kāmānametaṃ adhivacana’’nti.

Bhayaṃ dukkhañca rogo ca, gaṇḍo sallañca saṅgo ca;

Paṅko gabbho ca ubhayaṃ, ete kāmā pavuccanti;

Yattha satto puthujjano.

Otiṇṇo sātarūpena, puna gabbhāya gacchati;

Yato ca bhikkhu ātāpī, sampajaññaṃ na riccati [na riñcati (syā. ka.) saṃ. ni. 

浇淋，用重物压，用刀砍头。他们在那里遭遇死亡或堪比死亡的痛苦。诸比丘，这也是现见的欲之过患、苦蕴，以欲为因、以欲为缘、以欲为理由，只因诸欲而有。
再者，诸比丘，以欲为因、以欲为缘、以欲为理由，只因诸欲而有，破窃、抢劫、行劫、伏击、通奸。国王抓到他们后，施以各种刑罚——鞭打、杖打、棍打，砍手...砍头。他们在那里遭遇死亡或堪比死亡的痛苦。诸比丘，这也是现见的欲之过患、苦蕴，以欲为因、以欲为缘、以欲为理由，只因诸欲而有。
再者，诸比丘，以欲为因、以欲为缘、以欲为理由，只因诸欲而有，身行恶行，语行恶行，意行恶行。他们身行恶行、语行恶行、意行恶行后，身坏命终，生于恶趣、恶道、堕处、地狱。诸比丘，这是来世的欲之过患、苦蕴，以欲为因、以欲为缘、以欲为理由，只因诸欲而有。"
"见诸欲乐之过患"是指见到、观察、衡量、思考、明了、明白诸欲功德中的过患——这是见诸欲乐之过患，应如犀角独行。因此这位辟支佛说：
"欲乐多彩又甘美，悦意种种迷心识；
见诸欲乐之过患，应如犀角独行。"
137.
"灾患肿瘤及祸害，病痛箭刺与恐怖；
见此欲乐诸怖畏，应如犀角独行。"
"灾患肿瘤及祸害，病痛箭刺与恐怖"，世尊说："诸比丘，'怖畏'是诸欲的别名。'痛苦'是诸欲的别名。'病'是诸欲的别名。'肿瘤'是诸欲的别名。'箭'是诸欲的别名。'束缚'是诸欲的别名。'泥沼'是诸欲的别名。'胎'是诸欲的别名。诸比丘，为什么'怖畏'是诸欲的别名？因为诸比丘，被欲贪所染、被欲贪所缚者不能解脱现世的怖畏，不能解脱来世的怖畏，所以'怖畏'是诸欲的别名。为什么'痛苦'...乃至...'病'...'肿瘤'...'箭'...'束缚'...'泥沼'...'胎'是诸欲的别名？因为诸比丘，被欲贪所染、被欲贪所缚者不能解脱现世的胎，不能解脱来世的胎，所以'胎'是诸欲的别名。"
"怖畏痛苦与病痛，肿瘤箭刺与束缚；
泥沼胎藏两俱有，此等称为诸欲乐；
凡夫众生陷其中。
乐相迷惑沉溺者，再入胎中受轮回；
精进比丘具正知，不舍...
[注：原文似乎未

4.251].

So imaṃ palipathaṃ duggaṃ, atikkamma tathāvidho;

Pajaṃ jātijarūpetaṃ, phandamānaṃ avekkhatīti.

Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ.

Etaṃbhayaṃ kāmaguṇesu disvāti etaṃ bhayaṃ kāmaguṇesu disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo’’ti.

138.

Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape[ḍaṃsasiriṃsape (syā.), ḍaṃsamakasasarīsape (ka.)]ca;

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo.

Sītañca uṇhañca khudaṃ pipāsanti. Sītanti dvīhi kāraṇehi sītaṃ hoti – abbhantaradhātuppakopavasena vā sītaṃ hoti bahiddhā utuvasena vā sītaṃ hoti. Uṇhanti dvīhi kāraṇehi uṇhaṃ hoti – abbhantaradhātuppakopavasena vā uṇhaṃ hoti bahiddhā utuvasena vā uṇhaṃ hoti. Khudā [khuddā (syā. ka.)] vuccati chātako. Pipāsā vuccati udakapipāsāti – sītañca uṇhañca khudaṃ pipāsaṃ.

Vātātape ḍaṃsasarīsape cāti. Vātāti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā [tālavaṇḍavātā (ka.) cūḷani. upasīvamāṇavapucchāniddesa 43] vidhūpanavātā. Ātapo vuccati sūriyasantāpo. Ḍaṃsā vuccanti piṅgalamakkhikā. Sarīsapā vuccanti ahīti – vātātape ḍaṃsasarīsape ca.

Sabbānipetāni abhisambhavitvāti abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti – sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo’’ti.



完整时，如是那样的他，
越过此险难泥途，观看生老所迫众，战栗而住——这是灾患肿瘤及祸害，病痛箭刺与恐怖。
"见此欲乐诸怖畏"是指见到、观察、衡量、思考、明了、明白诸欲功德中的此怖畏——这是见此欲乐诸怖畏，应如犀角独行。因此这位辟支佛说：
"灾患肿瘤及祸害，病痛箭刺与恐怖；
见此欲乐诸怖畏，应如犀角独行。"
138.
"寒热饥渴须忍受，风日虻蛇亦当耐；
超越一切此诸事，应如犀角独行。"
"寒热饥渴"中，"寒"因两种原因而有寒：或因内部界的扰动而有寒，或因外部季节而有寒。"热"因两种原因而有热：或因内部界的扰动而有热，或因外部季节而有热。"饥"是指饥饿。"渴"是指对水的渴望——这是寒热饥渴。
"风日虻蛇"中，"风"有东风、西风、北风、南风、有尘风、无尘风、冷风、热风、微风、强风、旋风、翼风、金翅鸟风、棕榈叶风、扇风。"日"是指日晒的热度。"虻"是指金色苍蝇。"蛇"是指蛇——这是风日虻蛇。
"超越一切此诸事"是指克服、征服、胜过、镇伏——这是超越一切此诸事，应如犀角独行。因此这位辟支佛说：
"寒热饥渴须忍受，风日虻蛇亦当耐；
超越一切此诸事，应如犀角独行。"

139.

Nāgova yūthāni vivajjayitvā,sañjātakhandho padumī uḷāro;

Yathābhirantaṃ vihare[vīharaṃ (su. ni. 53)]araññe, eko care khaggavisāṇakappo.

Nāgovayūthāni vivajjayitvāti nāgo vuccati hatthināgo. Paccekasambuddhopi nāgo. Kiṃkāraṇā paccekasambuddho nāgo? Āguṃ na karotīti nāgo; na gacchatīti nāgo; na āgacchatīti nāgo. Kathaṃ so paccekasambuddho āguṃ na karotīti nāgo? Āgu vuccati pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Āguṃ na karoti kiñci loke, sabbasaṃyoge visajja bandhanāni;

Sabbattha na sajjati vimutto, nāgo tādi pavuccate tathattā.

Evaṃ so paccekasambuddho āguṃ na karotīti nāgo.

Kathaṃ so paccekasambuddho na gacchatīti nāgo? So paccekasambuddho 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 kappehi yāyati nīyati [niyyati (syā. ka.)] vuyhati saṃharīyati. Evaṃ so paccekasambuddho na gacchatīti nāgo.

Kathaṃ so paccekasambuddho na āgacchatīti nāgo? Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati, sakadāgāmimaggena…pe… anāgāmimaggena…pe… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ so paccekasambuddho na āgacchatīti nāgo.

Nāgova yūthāni vivajjayitvāti yathā so hatthināgo yūthāni vivajjetvā parivajjetvā abhinivajjetvā ekova araññavanamajjhogāhetvā [araññe vanamajjhassa ajjhogāhetvā (syā.)] carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi gaṇaṃ vivajjetvā parivajjetvā abhivajjetvā eko [eko care khaggavisāṇakappo (syā.)] araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati eko tiṭṭhati eko nisīdati eko seyyaṃ kappeti eko gāmaṃ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṃ adhiṭṭhāti eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – nāgova yūthāni vivajjayitvā.

Sañjātakhandho padumī uḷāroti yathā so hatthināgo sañjātakkhandho sattaratano vā hoti aṭṭharatano vā, paccekasambuddhopi sañjātakkhandho asekkhena sīlakkhandhena asekkhena samādhikkhandhena asekkhena paññākkhandhena asekkhena vimuttikkhandhena asekkhena vimuttiñāṇadassanakkhandhena. Yathā so hatthināgo padumī, paccekasambuddhopi sattahi bojjhaṅgapupphehi padumī, satisambojjhaṅgapupphena dhammavicayasambojjhaṅgapupphena vīriyasambojjhaṅgapupphena pītisambojjhaṅgapupphena, pītisambojjhaṅgapupphena passaddhisambojjhaṅgapupphena samādhisambojjhaṅgapupphena upekkhāsambojjhaṅgapupphena. Yathā so hatthināgo uḷāro thāmena balena javena sūrena, paccekasambuddhopi uḷāro sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanenāti – sañjātakhandho padumī uḷāro.


139.
"如象离群独栖居，生长肩隆优莲花；
随意林中自游憩，应如犀角独行。"
"如象离群独栖居"中，象是指大象。辟支佛也是象。为什么辟支佛是象？因为不作恶故为象；不行故为象；不来故为象。如何辟支佛不作恶故为象？恶是指诸恶不善法，污染的、再有的、忧苦的、未来生老死的。
"不作任何恶于世，舍弃一切结缚已；
不著一切得解脱，如是称为真象者。"
如是辟支佛不作恶故为象。
如何辟支佛不行故为象？这辟支佛不行贪欲，不行嗔恚，不行愚痴，不行恐惧，不为贪所驱，不为嗔所驱，不为痴所驱，不为慢所驱，不为见所驱，不为掉举所驱，不为疑所驱，不为随眠所驱，不为分别所动、所牵、所漂、所转。如是辟支佛不行故为象。
如何辟支佛不来故为象？以预流道所断的烦恼，不再回来、不再返、不再还；以一来道...以不还道...以阿罗汉道所断的烦恼，不再回来、不再返、不再还。如是辟支佛不来故为象。
"如象离群独栖居"是指如那大象离群、避群、舍群，独自进入森林中行、住、动、护、持、活、度，辟支佛也离群、避群、舍群，独自亲近森林、偏僻的住处，少声少响，远离，人迹罕至，适合独处。他独行、独立、独坐、独卧、独入村乞食、独返、独坐于隐处、独决意经行、独行、住、动、护、持、活、度——这是如象离群独栖居。
"生长肩隆优莲花"是指如那大象生长肩隆，七肘或八肘高，辟支佛也生长肩隆，具足无学戒蕴、无学定蕴、无学慧蕴、无学解脱蕴、无学解脱知见蕴。如那大象具莲花，辟支佛也具七觉支花：念觉支花、择法觉支花、精进觉支花、喜觉支花、轻安觉支花、定觉支花、舍觉支花。如那大象以力量、体力、速度、勇气而优胜，辟支佛也以戒、定、慧、解脱、解脱知见而优胜——这是生长肩隆优莲花。


Yathābhirantaṃ vihare araññeti yathā so hatthināgo yathābhirantaṃ araññe viharati, paccekasambuddhopi yathābhirantaṃ araññe viharati. Paṭhamenapi jhānena yathābhirantaṃ araññe viharati, dutiyenapi jhānena…pe… tatiyenapi jhānena… catutthenapi jhānena yathābhirantaṃ araññe viharati; mettāyapi cetovimuttiyā yathābhirantaṃ araññe viharati, karuṇāyapi cetovimuttiyā… muditāyapi cetovimuttiyā… upekkhāyapi cetovimuttiyā yathābhirantaṃ araññe viharati; ākāsānañcāyatanasamāpattiyāpi yathābhirantaṃ araññe viharati, viññāṇañcāyatanasamāpattiyāpi… ākiñcaññāyatanasamāpattiyāpi… nevasaññānāsaññāyatanasamāpattiyāpi… nirodhasamāpattiyāpi… phalasamāpattiyāpi yathābhirantaṃ araññe viharatīti – yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

Yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo’’ti.

140.

Aṭṭhānataṃsaṅgaṇikāratassa,yaṃ phassaye[phussaye (syā. ka.)]sāmayikaṃ[āsāmāyikaṃ (ka.)]vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo.

Aṭṭhānataṃsaṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttinti vuttañhetaṃ bhagavatā – ‘‘yāvatānanda [so vatānanda (ma. ni. 3.186)], bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇasammudito (gaṇārāmataṃ anuyutto) [( ) natthi ma. ni. 3.186], yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṃ bhikkhuno pāṭikaṅkhaṃ. Yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – ṭhānametaṃ vijjati. Yāvatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇasammudito (gaṇārāmataṃ anuyutto,) sāmāyikaṃ [sāmayikaṃ (syā. ka.)] vā kantaṃ cetovimuttiṃ upasampajja viharissati, asāmāyikaṃ vā akuppanti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati, asāmāyikaṃ vā akuppanti, ṭhānametaṃ vijjatī’’ti – aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ.

Ādiccabandhussa vaco nisammāti ādicco vuccati sūriyo. So gotamo gottena. Paccekasambuddhopi gotamo gottena. So paccekasambuddho sūriyassa gottañātako gottabandhu, tasmā paccekasambuddho ādiccabandhu. Ādiccabandhussa vaco nisammāti ādiccabandhussa vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo’’ti.

Dutiyo vaggo.

Tatiyavaggo



"随意林中自游憩"中，如那大象随意住于林中，辟支佛也随意住于林中。以初禅随意住于林中，以第二禅...以第三禅...以第四禅随意住于林中；以慈心解脱随意住于林中，以悲心解脱...以喜心解脱...以舍心解脱随意住于林中；以空无边处定随意住于林中，以识无边处定...以无所有处定...以非想非非想处定...以灭尽定...以果定随意住于林中——这是随意林中自游憩，应如犀角独行。因此这位辟支佛说：
"如象离群独栖居，生长肩隆优莲花；
随意林中自游憩，应如犀角独行。"
140.
"喜集会者实无有，得证暂时之解脱；
听闻日亲之教诲，应如犀角独行。"
"喜集会者实无有，得证暂时之解脱"，世尊说："阿难，比丘喜爱集会、乐于集会、随从喜爱集会，喜爱团体、乐于团体、欢喜团体，要能随意、无难、无障碍地获得出离乐、远离乐、寂静乐、正觉乐，这是不可能的。阿难，若比丘独自远离团体而住，这比丘可期待随意、无难、无障碍地获得出离乐、远离乐、寂静乐、正觉乐，这是可能的。阿难，比丘喜爱集会、乐于集会、随从喜爱集会，喜爱团体、乐于团体、欢喜团体，要能证得暂时可意心解脱或不暂时不动解脱，这是不可能的。若比丘独自远离团体而住，这比丘可期待证得暂时可意心解脱或不暂时不动解脱，这是可能的。"——这是喜集会者实无有，得证暂时之解脱。
"听闻日亲之教诲"中，日亲是指太阳。他姓瞿昙。辟支佛也姓瞿昙。这辟支佛是太阳同姓亲属、姓族亲属，所以辟支佛是日亲。听闻日亲之教诲是指听闻、领受、把握、思维、观察日亲的言语、言说、教导、教诫——这是听闻日亲之教诲，应如犀角独行。因此这位辟支佛说：
"喜集会者实无有，得证暂时之解脱；
听闻日亲之教诲，应如犀角独行。"
第二品
第三品

141.

Diṭṭhīvisūkāniupātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo.

Diṭṭhivisūkāni upātivattoti diṭṭhivisūkāni vuccanti vīsativatthukā sakkāyadiṭṭhī. 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 – imāni diṭṭhivisūkāni. Diṭṭhivisūkāni upātivattoti diṭṭhivisūkāni upātivatto atikkanto samatikkanto vītivattoti – diṭṭhīvisūkāni upātivatto.

Patto niyāmaṃ paṭiladdhamaggoti niyāmā vuccanti cattāro maggā; ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Catūhi ariyamaggehi samannāgato niyāmaṃ patto sampatto adhigato phassito sacchikatoti – patto niyāmaṃ. Paṭiladdhamaggoti laddhamaggo paṭiladdhamaggo adhigatamaggo phassitamaggo sacchikatamaggoti – patto niyāmaṃ paṭiladdhamaggo.

Uppannañāṇomhi anaññaneyyoti tassa paccekasambuddhassa ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. ‘‘Sabbe saṅkhārā aniccā’’ti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtanti – uppannañāṇomhi. Anaññaneyyoti so paccekasambuddho na paraneyyo

Na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ [taṃ (ka.)] jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā aniccā’’ti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissatoti – uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo’’ti.



141.
"超越诸见之戏论，已达正性得正道；
智慧生起无需导，应如犀角独行。"
"超越诸见之戏论"中，见戏论是指二十种有身见。此处无闻凡夫，未见圣者，不知圣法，未修圣法，未见善人，不知善人法，未修善人法，视色为我，或视我有色，或视色在我中，或视我在色中，视受...想...行...识为我，或视我有识，或视识在我中，或视我在识中。如是见、见趣、见稠林、见荒野、见戏论、见动摇、见结、执取、取著、深入、执著、邪道、邪路、邪性、外道处、颠倒执、倒执、妄执、邪执，于非真实执为真实，乃至六十二见——这些是见戏论。"超越诸见之戏论"是指超越、超胜、超脱见戏论——这是超越诸见之戏论。
"已达正性得正道"中，正性是指四道：八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。具足四圣道者已达、已得、已证、已触、已作证正性——这是已达正性。"得正道"是指已得道、已证道、已获道、已触道、已作证道——这是已达正性得正道。
"智慧生起无需导"中，那辟支佛的智慧已生、已起、已现、已显、已出现。"一切行无常"的智慧已生、已起、已现、已显、已出现，"一切行是苦"...乃至..."一切法无我"..."凡是集起之法皆是灭法"的智慧已生、已起、已现、已显、已出现——这是智慧生起。"无需导"是指这辟支佛不需他导、不依他信、不依他缘、不依他而行，如实知见，无迷、正知、正念。"一切行无常"不需他导、不依他信、不依他缘、不依他而行，如实知见，无迷、正知、正念。"一切行是苦"...乃至..."一切法无我"..."凡是集起之法皆是灭法"不需他导、不依他信、不依他缘、不依他而行，如实知见，无迷、正知、正念——这是智慧生起无需导，应如犀角独行。因此这位辟支佛说：
"超越诸见之戏论，已达正性得正道；
智慧生起无需导，应如犀角独行。"

142.

Nillolupo nikkuho nippipāso,nimmakkho niddhantakasāvamoho;

Nirāsaso[nirāsayo (sī. aṭṭha.) su. ni. 56]sabbaloke bhavitvā, eko care khaggavisāṇakappo.

Nillolupo nikkuho nippipāsoti loluppaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nillolupo.

Nikkuhoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.

Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ [bhikkhū (ka.) mahāni. 87] nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi, so pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘‘kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭikaṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā haritakīkhaṇḍena vā osadhaṃ kareyyā’’ti. Tadupādāya lūkhaṃ cīvaraṃ dhāreti lūkhaṃ piṇḍapātaṃ paribhuñjati lūkhaṃ senāsanaṃ paṭisevati lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – ‘‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’’ti. Bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So evamāha – ‘‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissatha [bhavissanti (mahāni. 87)]. Na mayhaṃ iminā attho. Api ca, tumhākaṃyeva anukampāya paṭiggaṇhāmī’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti, bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi senāsanaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.


142.
"无贪欲无诈无渴，无嫉除垢及痴迷；
于一切世成无望，应如犀角独行。"
"无贪欲无诈无渴"中，贪欲是指渴爱。即贪、染著...乃至...贪婪、不善根。那渴爱对这辟支佛已断、已根除、已如断多罗树般、已令不存在、已令未来不生。因此辟支佛无贪欲。
"无诈"中，有三种诈现事：资具使用诈现事、威仪诈现事、暗示言说诈现事。
什么是资具使用诈现事？在此，居士邀请比丘接受衣服、饮食、住处、病人用药资具，他恶欲、为欲所制、需求衣服、饮食、住处、病人用药资具，为了获得更多而拒绝衣服，拒绝饮食，拒绝住处，拒绝病人用药资具。他这样说："沙门用昂贵的衣服做什么！适合沙门的是从坟场或垃圾堆或店铺收集碎布做僧伽梨衣穿着。沙门用昂贵的饮食做什么！适合沙门的是以乞食为生活。沙门用昂贵的住处做什么！适合沙门的是住树下、住坟场、住露地。沙门用昂贵的病人用药资具做什么！适合沙门的是用牛尿或碎诃梨勒果作药。"为此他穿粗劣衣服，食粗劣饮食，住粗劣住处，用粗劣病人用药资具。居士们知道他："这沙门少欲、知足、远离、不群居、精进、持头陀行。"他们更多地邀请他接受衣服、饮食、住处、病人用药资具。他这样说："由于三者现前，有信的善男子生很多福德：由于信现前，有信的善男子生很多福德；由于施物现前，有信的善男子生很多福德；由于应供者现前，有信的善男子生很多福德。你们有这信，有施物，我是受者。如果我不接受，你们就失去福德。我不需要这些，但为了怜悯你们而接受。"为此他接受很多衣服，接受很多饮食，接受很多住处，接受很多病人用药资具。这种装相、装相性、诈现、诈现性、诈现状态——这是资具使用诈现事。


Katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘‘evaṃ maṃ jano sambhāvessatī’’ti gamanaṃ saṇṭhapeti ṭhānaṃ saṇṭhapeti nisajjaṃ [nisajjanaṃ (ka.)] saṇṭhapeti sayanaṃ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṃ kappeti samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva [āpātakajjhāyī ca (ka.)] hoti. Yā evarūpā iriyāpathassa āṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ [kuhāyitattaṃ (syā. ka.), visuddhimaggaṭṭhakathā oloketabbā] – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.

Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘‘evaṃ maṃ jano sambhāvessatī’’ti ariyadhamme sannissitavācaṃ bhāsati. ‘‘Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; yo evarūpaṃ pattaṃ dhāreti…pe… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parissāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ [āyogabandhanaṃ (syā. ka.) mahāni. 87] dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpā upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; yassa evarūpo ācariyo …pe… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkhoti bhaṇati; yo evarūpe vihāre vasati… aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyaṃ vasati… kūṭāgāre vasati… aṭṭe vasati… māḷe vasati… uddaṇḍe [uṭṭaṇḍe (ka.)] vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati so samaṇo mahesakkho’’ti bhaṇati.

Atha vā, korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Tassa paccekasambuddhassa imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā so paccekasambuddho nikkuho.

Nippipāsoti pipāsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā pipāsā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nippipāsoti – nillolupo nikkuho nippipāso.


什么是威仪诈现事？在此，某人恶欲、为欲所制、欲求尊重，想"这样人们会尊重我"，便摆设行走姿势，摆设站立姿势，摆设坐姿，摆设卧姿，故意行走，故意站立，故意坐下，故意卧下，像入定般行走，像入定般站立，像入定般坐下，像入定般卧下，装作禅修者。这种威仪的安排、设置、布置、装相、装相性、诈现、诈现性、诈现状态——这是威仪诈现事。
什么是暗示言说诈现事？在此，某人恶欲、为欲所制、欲求尊重，想"这样人们会尊重我"，便说与圣法相关的话。他说："穿这样衣服的沙门有大势力"；他说："持这样钵的...持铜钵的...持法器的...持滤水器的...持钥匙的...穿鞋的...系腰带的...系绑带的沙门有大势力"；他说："有这样戒师的沙门有大势力"；他说："有这样阿阇黎的...这样同戒师的...同阿阇黎的...朋友的...相识的...亲近的...同伴的沙门有大势力"；他说："住这样精舍的...住半屋的...住楼房的...住平顶房的...住洞穴的...住石窟的...住小屋的...住重阁的...住望楼的...住圆屋的...住高台的...住集会堂的...住凉亭的...住树下的沙门有大势力"。
或者，诈现者、装相者、欺诈者、饶舌者、口头尊重者说："这沙门获得如是寂静的住处定"，说那样深奥、秘密、微妙、隐密、出世间、空性相应的话。这种装相、装相性、诈现、诈现性、诈现状态——这是暗示言说诈现事。这辟支佛的这三种诈现事已断、已根除、已止息、已平息、已不能生起、已被智火烧尽。因此这辟支佛无诈。
"无渴"中，渴是指渴爱。即贪、染著...乃至...贪婪、不善根。那渴爱对这辟支佛已断、已根除、已如断多罗树般、已令不存在、已令未来不生。因此辟支佛无渴——这是无贪欲无


Nimmakkhoniddhantakasāvamohoti. Makkhoti yo makkho makkhāyanā [makkhiyanā (ka.) passa vibha. 892] makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ. Kasāvoti rāgo kasāvo, doso kasāvo, moho kasāvo, kodho…pe… upanāho… makkho… paḷāso… sabbākusalābhisaṅkhārā kasāvā. Mohoti dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ. Yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ. Tassa paccekasambuddhassa makkho ca kasāvo ca moho ca vantā saṃvantā niddhantā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. So paccekasambuddho nimmakkho niddhantakasāvamoho.

Nirāsaso sabbaloke bhavitvāti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sabbaloketi sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloke. Nirāsaso sabbaloke bhavitvāti sabbaloke nirāsaso bhavitvā nittaṇho bhavitvā nippipāso bhavitvāti – nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;

Nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo’’ti.



"无嫉除垢及痴迷"中，嫉是指嫉妒、嫉妒性、嫉妒状态、残酷、残酷行为。垢是指贪垢、嗔垢、痴垢、忿...乃至...恼、嫉、悭，一切不善行为都是垢。痴是指对苦的无知、对苦集的无知、对苦灭的无知、对趣向苦灭之道的无知、对前际的无知、对后际的无知、对前后际的无知、对此缘性缘起诸法的无知。这种无知、不见、不现观、不了悟、不通达、不把握、不深入、不省察、不反观、不直证、愚钝、愚痴、不正知、痴、大痴、极痴、无明、无明暴流、无明轭、无明随眠、无明缠、无明障、痴、不善根。这辟支佛的嫉和垢和痴已吐、已完全吐、已除、已断、已根除、已止息、已平息、已不能生起、已被智火烧尽。因此这辟支佛无嫉除垢及痴迷。
"于一切世成无望"中，望是指渴爱。即贪、染著...乃至...贪婪、不善根。一切世间是指一切恶趣世间、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。"于一切世成无望"是指于一切世间成为无望者、成为无渴爱者、成为无渴者——这是于一切世成无望，应如犀角独行。因此这位辟支佛说：
"无贪欲无诈无渴，无嫉除垢及痴迷；
于一切世成无望，应如犀角独行。"

143.

Pāpaṃ sahāyaṃ parivajjayetha,anatthadassiṃvisame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

Pāpaṃsahāyaṃ parivajjayethāti. Pāpasahāyo vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Ayaṃ pāpasahāyo. Pāpaṃ sahāyaṃ parivajjayethāti. Pāpaṃ sahāyaṃ vajjeyya parivajjeyyāti – pāpaṃ sahāyaṃ parivajjayetha.

Anatthadassiṃ visame niviṭṭhanti anatthadassī vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Visame niviṭṭhanti visame kāyakamme niviṭṭhaṃ, visame vacīkamme niviṭṭhaṃ, visame manokamme niviṭṭhaṃ, visame pāṇātipāte niviṭṭhaṃ, visame adinnādāne niviṭṭhaṃ, visame kāmesumicchācāre niviṭṭhaṃ, visame musāvāde niviṭṭhaṃ, visamāya pisuṇāya vācāya [pisuṇavācāya (ka.)] niviṭṭhaṃ, visamāya pharusāya vācāya [pharusavācāya (ka.)] niviṭṭhaṃ, visame samphappalāpe niviṭṭhaṃ, visamāya abhijjhāya niviṭṭhaṃ, visame byāpāde niviṭṭhaṃ, visamāya micchādiṭṭhiyā niviṭṭhaṃ, visamesu saṅkhāresu niviṭṭhaṃ visamesu pañcasu kāmaguṇesu niviṭṭhaṃ, visamesu pañcasu nīvaraṇesu niviṭṭhaṃ viniviṭṭhaṃ sattaṃ allīnaṃ upagataṃ ajjhositaṃ adhimuttanti – anatthadassiṃ visame niviṭṭhaṃ.


143.
"应当远离恶朋友，见非利者住邪途；
自己莫随贪放逸，应如犀角独行。"
"应当远离恶朋友"中，恶朋友是指具足十事邪见的朋友："无布施，无供养，无祭祀，无善恶业果报，无此世，无他世，无母，无父，无化生有情，世间无沙门婆罗门正行正道、依自证知而宣说此世他世者。"这是恶朋友。"应当远离恶朋友"是指应避、应远离恶朋友——这是应当远离恶朋友。
"见非利者住邪途"中，见非利者是指具足十事邪见的朋友："无布施，无供养...乃至...依自证知而宣说此世他世者。""住邪途"是指住于邪身业，住于邪语业，住于邪意业，住于邪杀生，住于邪不与取，住于邪欲邪行，住于邪妄语，住于邪离间语，住于邪粗恶语，住于邪绮语，住于邪贪婪，住于邪嗔恚，住于邪见，住于邪行，住于邪五欲功德，住于邪五盖，深住、执著、趋向、入住、信受——这是见非利者住邪途。


Sayaṃ na seve pasutaṃ pamattanti. Pasutanti yopi kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tannino tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati, sadde…pe… gandhe… rase… phoṭṭhabbe pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paṭilabhati, sadde…pe… gandhe… rase… phoṭṭhabbe paṭilabhati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yathā kalahakārako kalahappasuto, kammakārako kammappasuto, gocare caranto gocarappasuto, jhāyī jhānappasuto; evameva yo kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati…pe… yopi taṇhāvasena rūpe paṭilabhati…pe… yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Pamattanti. Pamādo vattabbo kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu kāmaguṇesu vā cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo, yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo.

Sayaṃ na seve pasutaṃ pamattanti pasutaṃ na seveyya pamattañca sayaṃ na seveyya sāmaṃ na seveyya na niseveyya na saṃseveyya na parisaṃseveyya na ācareyya na samācareyya na samādāya vatteyyāti – sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

144.

Bahussutaṃ dhammadharaṃ bhajetha,mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo.

Bahussutaṃdhammadharaṃ bhajethāti bahussuto hoti mitto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [satthā sabyañjanā (syā.) passa ma. ni. 

"自己莫随贪放逸"中，"贪"是指：追求、寻求、探求欲乐，以此为行、以此为多、以此为重、倾向此、趋向此、偏向此、信受此、以此为主，此人是贪欲者。由渴爱而寻求色、声、香、味、触，以此为行、以此为多、以此为重、倾向此、趋向此、偏向此、信受此、以此为主，此人也是贪欲者。由渴爱而获得色、声、香、味、触，以此为行、以此为多、以此为重、倾向此、趋向此、偏向此、信受此、以此为主，此人也是贪欲者。由渴爱而享用色、声、香、味、触，以此为行、以此为多、以此为重、倾向此、趋向此、偏向此、信受此、以此为主，此人也是贪欲者。如争吵者贪争吵，工作者贪工作，行境者贪行境，禅修者贪禅修；同样，追求、寻求、探求欲乐，以此为行、以此为多、以此为重、倾向此、趋向此、偏向此、信受此、以此为主，此人也是贪欲者。由渴爱而寻求色...由渴爱而获得色...由渴爱而享用色、声、香、味、触，以此为行、以此为多、以此为重、倾向此、趋向此、偏向此、信受此、以此为主，此人也是贪欲者。"放逸"是指：身恶行、语恶行、意恶行或五欲功德中的放纵心、持续放纵，对善法修习不恭敬作、不持续作、不坚固作，懈怠行为，舍弃欲求，舍弃责任，不修习、不培育、不多作、不确立、不勤修，这种放逸、放逸性、放逸状态——这称为放逸。
"自己莫随贪放逸"是指不应随贪者，也不应自随放逸者，不应自亲近、不应亲近、不应近侍、不应随从、不应行、不应常行、不应受持而行——这是自己莫随贪放逸，应如犀角独行。因此这位辟支佛说：
"应当远离恶朋友，见非利者住邪途；
自己莫随贪放逸，应如犀角独行。"
144.
"应亲多闻持法者，高尚朋友具辩才；
了知义理除疑惑，应如犀角独行。"
"应亲多闻持法者"中，朋友是多闻者、持闻者、积闻者。那些法初善、中善、后善，有义有文;

3.82] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā [dhatā (syā.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Dhammadharanti dhammaṃ dhārentaṃ [dhāreti (ka.)] – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Bahussutaṃ dhammadharaṃ bhajethāti bahussutañca dhammadharañca mittaṃ bhajeyya saṃbhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti – bahussutaṃ dhammadharaṃ bhajetha.

Mittaṃ uḷāraṃ paṭibhānavantanti uḷāro hoti mitto sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassena. Paṭibhānavantanti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ pariyāputaṃ [pariyāpuṭaṃ (syā. ka.) passa dī. ni. 3.282] hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti – ayaṃ pariyattipaṭibhānavā.

Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitopi hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭṭhāne 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 [chaḷabhiññāyo (syā.)]. Tassa attho ñāto dhammo ñāto nirutti ñātā. Atthe ñāte attho paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. Imesu tīsu ñāṇaṃ paṭibhānapaṭisambhidā. So paccekasambuddho imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā paccekasambuddho paṭibhānavā . Yassa pariyatti natthi paripucchā natthi adhigamo natthi, kiṃ tassa paṭibhāyissatīti – mittaṃ uḷāraṃ paṭibhānavantaṃ.

Aññāya atthāni vineyya kaṅkhanti attatthaṃ aññāya paratthaṃ aññāya ubhayatthaṃ aññāya diṭṭhadhammikatthaṃ aññāya samparāyikatthaṃ aññāya paramatthaṃ aññāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā kaṅkhaṃ vineyya paṭivineyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo’’ti.

145.

Khiḍḍaṃ ratiṃ[ratī (syā.)]kāmasukhañca loke,analaṅkaritvā anapekkhamāno;

Vibhūsaṭṭhānā[vibhūsanaṭṭhānā (syā. ka.), vibhūsaṇaṭṭhānā (sī. aṭṭha.)]virato saccavādī, eko care khaggavisāṇakappo.

Khiḍḍaṃ ratiṃ kāmasukhañca loketi. Khiḍḍāti dve khiḍḍā – kāyikā khiḍḍā ca vācasikā khiḍḍā ca…pe… ayaṃ kāyikā khiḍḍā…pe… ayaṃ vācasikā khiḍḍā. Ratīti anukkaṇṭhitādhivacanametaṃ – ratīti. Kāmasukhanti vuttañhetaṃ bhagavatā [passa ma. ni. 

完全清净的梵行，如是他多闻诸法、持诸法、熟习于言、意所思维、见解通达。"持法者"是指持法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。"应亲多闻持法者"是指应亲近、应近侍、应侍奉、应亲昵、应近昵多闻且持法的朋友——这是应亲多闻持法者。
"高尚朋友具辩才"中，朋友以戒、定、慧、解脱、解脱知见而高尚。"具辩才"有三种辩才者：学习辩才者、询问辩才者、证悟辩才者。什么是学习辩才者？在此某人学习佛语——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。依学习而有辩才——这是学习辩才者。
什么是询问辩才者？在此某人询问义理、道理、特相、因由、处非处。依询问而有辩才——这是询问辩才者。
什么是证悟辩才者？在此某人已证得四念处、四正勤、四神足、五根、五力、七觉支、八支圣道、四圣道、四沙门果、四无碍解、六神通。他已知义、已知法、已知词。义已知则义明了，法已知则法明了，词已知则词明了。对这三种知的无碍解智。这辟支佛具足、圆满、达到、完全达到、获得、完全获得、具有这无碍解智。因此辟支佛具辩才。无学习、无询问、无证悟者，他何来辩才——这是高尚朋友具辩才。
"了知义理除疑惑"是指了知自利、了知他利、了知双方利、了知现世利、了知来世利、了知第一义利，已了知、已证知、已权衡、已思择、已明了、已显明而除去、遣除、断除、驱除、灭除、令不存在疑惑——这是了知义理除疑惑，应如犀角独行。因此这位辟支佛说：
"应亲多闻持法者，高尚朋友具辩才；
了知义理除疑惑，应如犀角独行。"
145.
"世间戏乐与欲乐，不装饰也不贪求；
远离庄严语真实，应如犀角独行。"
"世间戏乐与欲乐"中，戏有两种：身戏和语戏...这是身戏...这是语戏。乐是无厌之语。欲乐是世尊说过...;


2.280] – ‘‘pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ’’. Loketi manussaloketi – khiḍḍaṃ ratiṃ kāmasukhañca loke.

Analaṅkaritvāanapekkhamānoti khiḍḍañca ratiñca kāmasukhañca loke analaṅkaritvā anapekkho hutvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – analaṅkaritvā anapekkhamāno.

Vibhūsaṭṭhānāvirato saccavādīti. Vibhūsāti dve vibhūsā – atthi agārikavibhūsā [agārikassa vibhūsā (ka.) evamuparipi] atthi anāgārikavibhūsā. Katamā agārikavibhūsā? Kesā ca massū ca mālāgandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca [pasādhanañca (syā.), sayanāsanañca (ka.) cūḷani. khaggavisāṇasuttaniddesa 130 natthi pāṭhanānattaṃ] veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ khaggaṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā – ayaṃ agārikavibhūsā.

Katamā anāgārikavibhūsā? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā gaddhikatā gaddhikattaṃ [gedhikatā gedhikattaṃ (syā.) passa vibha. 854] capalatā [capalanā (syā.)] cāpalyaṃ – ayaṃ anāgārikavibhūsā.

Saccavādīti so paccekasambuddho saccavādī saccasandho theto paccayiko avisaṃvādako lokassa, vibhūsaṭṭhānā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti – vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo’’ti.



"诸比丘，有五种欲功德。哪五种？眼所识可爱、可意、可悦、可喜、与欲相应、可染着的色，耳所识的声...鼻所识的香...舌所识的味...身所识可爱、可意、可悦、可喜、与欲相应、可染着的触。诸比丘，这是五欲功德。诸比丘，缘此五欲功德所生起的乐和喜悦，这称为欲乐。"世间是指人世间——这是世间戏乐与欲乐。
"不装饰也不贪求"是指对世间的戏、乐和欲乐不装饰，成为无期待者后已断除、已驱除、已除去、已令不存在——这是不装饰也不贪求。
"远离庄严语真实"中，庄严有两种：在家庄严和非在家庄严。什么是在家庄严？头发、胡须、花香、涂香、装饰品、装饰物、衣服、外衣、头巾、**、推拿、沐浴、按摩、镜子、眼药、花香涂香、面粉、面膏、手环、发饰、手杖、竹筒、剑、伞、彩鞋、头饰、宝石、拂尘、白衣、长衣等——这是在家庄严。
什么是非在家庄严？装饰衣服、装饰钵、装饰住处，或对这不净身或外部资具的装饰、庄严、游戏、嬉戏、贪著、贪著性、轻浮、轻浮性——这是非在家庄严。
"语真实"是指这辟支佛语真实、真谛、坚定、可信、不欺诳世间，从庄严处远离、离开、出离、出去、解脱、断绝、解除，以无限制心而住——这是远离庄严语真实，应如犀角独行。因此这位辟支佛说：
"世间戏乐与欲乐，不装饰也不贪求；
远离庄严语真实，应如犀角独行。"

146.

Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo.

Puttañcadāraṃ pitarañca mātaranti. Puttāti cattāro puttā – atrajo putto, khettajo [khetrajo (syā. ka.)] putto, dinnako putto, antevāsiko putto. Dārā vuccanti bhariyāyo. Pitāti yo so janako. Mātāti yā sā janikāti – puttañca dāraṃ pitarañca mātaraṃ.

Dhanāni dhaññāni ca bandhavānīti dhanāni vuccanti hiraññaṃ suvaṇṇaṃ muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo [lohitako (?)] masāragallaṃ. Dhaññāni vuccanti pubbaṇṇaṃ aparaṇṇaṃ. Pubbaṇṇaṃ nāma sāli vīhi yavo godhumo kaṅgu varako kudrūsako [kudrusako (syā.)]. Aparaṇṇaṃ nāma sūpeyyaṃ. Bandhavānīti cattāro bandhavā – ñātibandhavāpi bandhu, gottabandhavāpi bandhu, mittabandhavāpi bandhu, sippabandhavāpi bandhūti – dhanāni dhaññāni ca bandhavāni.

Hitvāna kāmāni yathodhikānīti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Hitvāna kāmānīti vatthukāme parijānitvā, kilesakāme pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Hitvāna kāmāni yathodhikānīti sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati; sakadāgāmimaggena ye kilesā pahīnā…pe… anāgāmimaggena ye kilesā pahīnā… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti – hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo’’ti.

147.

Saṅgoeso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

Gaḷo eso iti ñatvā matimā[mutīmā (su. ni. 61)], eko care khaggavisāṇakappo.

Saṅgo eso parittamettha sokhyanti saṅgoti vā baḷisanti vā āmisanti vā laggananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Parittamettha sokhyanti vuttañhetaṃ bhagavatā – ‘‘pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ. Appakaṃ etaṃ sukhaṃ , parittakaṃ etaṃ sukhaṃ, thokakaṃ etaṃ sukhaṃ, omakaṃ etaṃ sukhaṃ, lāmakaṃ etaṃ sukhaṃ, chatukkaṃ etaṃ sukha’’nti – saṅgo eso parittamettha sokhyaṃ.

Appassādo dukkhamettha bhiyyoti appassādā kāmā vuttā bhagavatā [passa ma. ni. 

146.
"儿子妻子父和母，财富谷物诸亲族；
舍弃限量诸欲已，应如犀角独行。"
"儿子妻子父和母"中，儿子有四种：亲生子、田生子、赠予子、弟子。妻子是指妻室。父是指生父。母是指生母——这是儿子妻子父和母。
"财富谷物诸亲族"中，财富是指金、银、珍珠、宝石、琉璃、贝壳、玉石、珊瑚、白银、黄金、红宝石、猫眼石。谷物是指前谷和后谷。前谷是指稻、粳、大麦、小麦、粟、豆、谷子。后谷是指豆类。亲族有四种：血亲、姓亲、友亲、业亲都是亲族——这是财富谷物诸亲族。
"舍弃限量诸欲已"中，欲总括有两种：事欲和烦恼欲...这些称为事欲...这些称为烦恼欲。"舍弃诸欲"是指遍知事欲，舍弃、断除、驱除、除去、令不存在烦恼欲。"舍弃限量诸欲已"是指以预流道所断烦恼，那些烦恼不再回来、不再返回、不再重来；以一来道所断烦恼...以不还道所断烦恼...以阿罗汉道所断烦恼，那些烦恼不再回来、不再返回、不再重来——这是舍弃限量诸欲已，应如犀角独行。因此这位辟支佛说：
"儿子妻子父和母，财富谷物诸亲族；
舍弃限量诸欲已，应如犀角独行。"
147.
"此执着少乐于此，味少于此苦更多；
如是了知有智者，应如犀角独行。"
"此执着少乐于此"中，执着或钓饵或诱饵或执著或障碍，这是五欲功德的同义语。"少乐于此"是世尊说："诸比丘，有五欲功德。哪五种？眼所识可爱、可意、可悦、可喜、与欲相应、可染着的色...身所识可爱、可意、可悦、可喜、与欲相应、可染着的触。诸比丘，这是五欲功德。诸比丘，缘此五欲功德所生起的乐和喜悦，这称为欲乐。这乐少，这乐微细，这乐微量，这乐下劣，这乐粗劣，这乐卑贱"——这是此执着少乐于此。
"味少于此苦更多"中，世尊说欲味少...
;

1.237] bahudukkhā bahupāyāsā [bahūpāyāsā (syā.)]; ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā, maṃsapesūpamā kāmā vuttā bhagavatā, tiṇukkūpamā kāmā vuttā bhagavatā, aṅgārakāsūpamā kāmā vuttā bhagavatā , supinakūpamā kāmā vuttā bhagavatā, yācitakūpamā kāmā vuttā bhagavatā, rukkhaphalūpamā kāmā vuttā bhagavatā, asisūnūpamā kāmā vuttā bhagavatā, sattisūlūpamā kāmā vuttā bhagavatā, sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyoti – appassādo dukkhamettha bhiyyo.

Gaḷo eso iti ñatvā matimāti gaḷoti vā baḷisanti vā āmisanti vā laggananti vā bandhananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ itīti. Matimāti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Gaḷo eso iti ñatvā matimāti matimā gaḷoti ñatvā baḷisanti ñatvā āmisaṃ ti ñatvā laggananti ñatvā bandhananti ñatvā palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo’’ti.



是的,我来补充完整最后一段的翻译:
"味少于此苦更多"中,世尊说欲味少,多苦多恼,过患于此更多。世尊说诸欲如骨架,世尊说诸欲如肉片,世尊说诸欲如草炬,世尊说诸欲如火坑,世尊说诸欲如梦境,世尊说诸欲如借物,世尊说诸欲如树果,世尊说诸欲如屠刀,世尊说诸欲如矛刺,世尊说诸欲如蛇头,多苦多恼,过患于此更多——这是味少于此苦更多。
"如是了知有智者"中,"如是"是句的连接、句的结合、句的圆满、字的和谐、文的优美、句的次第。"有智者"是贤者、智者、觉者、知者、明者、慧者。"如是了知有智者"是指有智者了知是钩、了知是饵、了知是诱饵、了知是执著、了知是束缚、了知是障碍,已知、已权衡、已思择、已明了、已显明——这是如是了知有智者,应如犀角独行。因此这位辟支佛说：
"此执着少乐于此,味少于此苦更多；
如是了知有智者,应如犀角独行。"

148.

Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo.

Sandālayitvāna saṃyojanānīti dasa saṃyojanāni – kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ. Sandālayitvāna saṃyojanānīti dasa saṃyojanāni dālayitvā sandālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.

Jālaṃva bhetvā salilambucārīti jālaṃ vuccati suttajālaṃ. Salilaṃ vuccati udakaṃ. Ambucārī vuccati maccho. Yathā maccho jālaṃ bhinditvā pabhinditvā dālayitvā padālayitvā sampadālayitvā carati viharati iriyati vatteti pāleti yapeti yāpeti, evameva dve jālā – taṇhājālañca diṭṭhijālañca…pe… idaṃ taṇhājālaṃ…pe… idaṃ diṭṭhijālaṃ. Tassa paccekasambuddhassa taṇhājālaṃ pahīnaṃ, diṭṭhijālaṃ paṭinissaṭṭhaṃ. Taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati, nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – jālaṃva bhetvā salilambucārī.

Aggīvadaḍḍhaṃ anivattamānoti yathā aggi tiṇakaṭṭhupādānaṃ dahanto gacchati anivattanto, evameva tassa paccekasambuddhassa 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 paccāgacchatīti – aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo’’ti.



148.
"打破诸结已离去，如鱼破网水中游；
如火烧尽不复返，应如犀角独行。"
"打破诸结已离去"中，有十种结：欲贪结、嗔恚结、慢结、见结、疑结、戒禁取结、有贪结、嫉结、悭结、无明结。"打破诸结已离去"是指打破、彻底打破、断除、驱除、除去、令不存在这十种结——这是打破诸结已离去。
"如鱼破网水中游"中，网是指线网。水是指水。水行者是指鱼。如鱼破网、打破、裂开、撕裂、完全撕裂后游行、安住、活动、维持、护持、生活、养活，同样有两种网：爱网和见网...这是爱网...这是见网。那位辟支佛的爱网已断，见网已舍离。因为爱网已断、见网已舍离，那位辟支佛不著于色、不著于声、不著于香...不著于所见所闻所觉所识之法，不执取、不系缚、不遍系缚，已出离、已解脱、已完全解脱、已解除，以无限制心而住——这是如鱼破网水中游。
"如火烧尽不复返"是指如火烧尽草木燃料前进不回返，同样那位辟支佛以预流道所断烦恼，那些烦恼不再回来、不再返回、不再重来，以一来道...以不还道...以阿罗汉道所断烦恼，那些烦恼不再回来、不再返回、不再重来——这是如火烧尽不复返，应如犀角独行。因此这位辟支佛说：
"打破诸结已离去，如鱼破网水中游；
如火烧尽不复返，应如犀角独行。"

149.

Okkhittacakkhu na ca pādalolo,guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno[aparidayhamāno (ka.)], eko care khaggavisāṇakappo.

Okkhittacakkhu na ca pādaloloti kathaṃ khittacakkhu hoti? Idhekacco bhikkhu [natthi syā. potthake mahāni. 157] cakkhulolo cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ [anavatthacārikaṃ (syā.)] anuyutto hoti rūpadassanāya. Evaṃ khittacakkhu hoti.

Atha vā, bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati. Hatthiṃ olokento assaṃ olokento rathaṃ olokento pattiṃ olokento kumārake olokento kumārikāyo olokento itthiyo olokento purise olokento antarāpaṇaṃ olokento gharamukhāni olokento uddhaṃ olokento adho olokento disāvidisaṃ vipekkhamāno [pekkhamāno (syā. ka.)] gacchati. Evampi khittacakkhu hoti.

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

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

Kathaṃ okkhittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evaṃ okkhittacakkhu hoti.

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

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


149.
"垂目不为足所动，护诸根门摄其意；
无有漏泄不炽燃，应如犀角独行。"
"垂目不为足所动"中，如何是散乱目？在此有比丘具眼散乱、眼散乱性。为了见未见应见、超越已见，从园林到园林、从园地到园地、从村到村、从市镇到市镇、从城到城、从国到国、从地区到地区，长途游行、不定游行，专注于看见色。如是为散乱目。
或者，比丘进入村内，行于道路时不防护而行。看象、看马、看车、看步行者、看童子、看童女、看妇女、看男子、看市场、看房屋、看上、看下、看四方而行。如是也是散乱目。
或者，比丘以眼见色已，取相、取随相。因不防护眼根而住，贪忧恶不善法会流入，他不实行防护，不护眼根，不于眼根生起防护。如是也是散乱目。
或者，如某些沙门婆罗门食用信施食物后，专注于如是种种观看表演，即：舞蹈、歌唱、音乐、戏剧、说书、手鼓、大鼓、绘画、戏艺、竹技、洗象、象战、马战、水牛战、公牛战、山羊战、公羊战、鸡战、鹌鹑战、棍战、拳战、摔跤、演习、军阵、部队检阅等。如是专注于观看表演。如是也是散乱目。
如何是垂目？在此有比丘不具眼散乱、不具眼散乱性。为了见未见应见、超越已见，不从园林到园林、不从园地到园地、不从村到村、不从市镇到市镇、不从城到城、不从国到国、不从地区到地区，不长途游行、不定游行，不专注于看见色。如是为垂目。
或者，比丘进入村内，行于道路时防护而行。不看象、不看马、不看车、不看步行者、不看童子、不看童女、不看妇女、不看男子、不看市场、不看房屋、不看上、不看下、不看四方而行。如是也是垂目。
或者，比丘以眼见色已，不取相、不取随相。因不防护眼根而住，贪忧恶不善法会流入，他实行防护，护眼根，于眼根生起防护。如是也是垂目。


Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā. Iti evarūpā visūkadassanā paṭivirato. Evampi okkhittacakkhu hoti.

Na ca pādaloloti kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti. Evampi pādalolo hoti.

Atha vā, bhikkhu antosaṅghārāme [antopi saṃghārāme (ka.)] pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati, vihārato vihāraṃ gacchati, aḍḍhayogato aḍḍhayogaṃ gacchati, pāsādato pāsādaṃ gacchati, hammiyato hammiyaṃ gacchati, guhato guhaṃ gacchati, leṇato leṇaṃ gacchati, kuṭiyā kuṭiṃ gacchati, kūṭāgārato kūṭāgāraṃ gacchati, aṭṭato aṭṭaṃ gacchati, māḷato māḷaṃ gacchati, uddaṇḍato uddaṇḍaṃ gacchati [uddaṇḍaṃ gacchati, uddhositato uddhositaṃ gacchati (syā.) passa mahāni. 17], upaṭṭhānasālato upaṭṭhānasālaṃ gacchati, maṇḍapato maṇḍapaṃ gacchati, rukkhamūlato rukkhamūlaṃ gacchati, yattha vā pana bhikkhū nisīdanti vā gacchanti vā, tattha ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti.

Na ca pādaloloti so paccekasambuddho pādaloliyā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo.

Guttindriyorakkhitamānasānoti. Guttindriyoti so paccekasambuddho cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī . Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjatīti – guttindriyo. Rakkhitamānasānoti gopitamānasānoti – guttindriyo rakkhitamānasāno.

Anavassuto pariḍayhamānoti vuttañhetaṃ āyasmatā mahāmoggallānena – ‘‘avassutapariyāyañca [passa saṃ. ni. 

或者，如某些沙门婆罗门食用信施食物后，专注于如是种种观看表演，即：舞蹈、歌唱、音乐等...部队检阅等。如是远离这种表演观看。如是也是垂目。
"不为足所动"中，如何是足动？在此有比丘具足动、足动性——从园林到园林、从园地到园地、从村到村、从市镇到市镇、从城到城、从国到国、从地区到地区，长途**、不定**。如是为足动。
或者，比丘在僧园内具足动、足动性，非为义利、非为因由，掉举不寂静心，从住处到住处，从精舍到精舍，从半月形屋到半月形屋，从殿堂到殿堂，从楼房到楼房，从洞窟到洞窟，从石窟到石窟，从小屋到小屋，从重阁到重阁，从高台到高台，从亭子到亭子，从露台到露台，从集会堂到集会堂，从帐棚到帐棚，从树下到树下，或者比丘坐或行处，在那里作为一人的第二人，作为二人的第三人，作为三人的第四人。在那里说许多杂谈，即：谈论国王、谈论盗贼...如是有无谈论。如是也是足动。
"不为足所动"是指那位辟支佛从足动远离、离开、出离、解脱、断绝、解除，以无限制心，乐独处、喜独处，内心寂止相应，不舍禅定，具足观，增长空闲处，禅修、乐禅，随顺独处，重视自利——这是垂目不为足所动。
"护诸根门摄其意"中，"护诸根门"是指那位辟支佛以眼见色已，不取相、不取随相。因不防护眼根而住，贪忧恶不善法会流入，他实行防护，护眼根，于眼根生起防护。以耳闻声...以鼻嗅香...以舌尝味...以身触触...以意识法已，不取相、不取随相。因不防护意根而住，贪忧恶不善法会流入，他实行防护，护意根，于意根生起防护——这是护诸根门。"摄其意"是指护持其意——这是护诸根门摄其意。
"无有漏泄不炽燃"中，长老摩诃目犍连说："漏泄法...
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4.243] vo, āvuso, desessāmi anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasikarotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] etadavoca –

‘‘Kathaṃ cāvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati [anupaṭṭhitakāyasati (syā. ka.)] ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa [tattha ye (ka.) passa saṃ. ni. 4.243] te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva [labhateva (syā. ka.) evamuparipi] māro otāraṃ labhetha [labhati (syā. ka.) evamuparipi] māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.

‘‘Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ koḷāpaṃ [kolāpaṃ (syā.) saṃ. ni. 

继续完整翻译：
"漏泄和无漏泄法门，我将为你们宣说。请听，善加作意；我将说。""如是，尊者。"那些比丘回答长老摩诃目犍连。长老摩诃目犍连说：
"诸友，如何是漏泄？在此，诸友，比丘以眼见色已，于可爱色执著，于不可爱色嗔恚，住于不安立身念，心量狭小。他不如实知那心解脱、慧解脱，在那里他所生起的恶不善法无余灭尽。以耳闻声...以意识法已，于可爱法执著，于不可爱法嗔恚，住于不安立身念，心量狭小。他不如实知那心解脱、慧解脱，在那里他所生起的恶不善法无余灭尽。诸友，这称为比丘漏泄于眼所识之色...漏泄于意所识之法。诸友，如是住的比丘，若魔从眼处接近他，魔得其机会，魔得其所缘；若从耳处...从意处，若魔接近他，魔得其机会，魔得其所缘。"
"诸友，譬如芦屋或草屋，干枯陈旧...
（注：这里似乎文本还未完）

4.243] terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya…pe… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato [pacchato (syā.), heṭṭhimāya (ka.)] cepi naṃ disāya… uparimato [uparito (syā.), uparimāya (ka.)] cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.

‘‘Evaṃvihāriṃ cāvuso, bhikkhuṃ rūpā adhibhaṃsu [abhibhaviṃsu (syā.), abhibhaṃsu (ka.) evamuparipi], na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto saddādhibhūto gandhādhibhūto rasādhibhūto phoṭṭhabbādhibhūto dhammādhibhūto adhibhū anadhibhūto adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.

‘‘Kathaṃ cāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti; sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ.

‘‘Seyyathāpi, āvuso, kūṭāgārā vā kūṭāgārasālā [santhāgārasālā (syā.) passa saṃ. ni. 

继续完整翻译：
"诸友，譬如芦屋或草屋，干枯陈旧已过三年。若有人从东方持燃烧的草炬接近它，火得其机会，火得其所缘；若从西方...若从北方...若从南方...若从下方...若从上方...若从任何方向有人持燃烧的草炬接近它，火得其机会，火得其所缘。同样地，诸友，如是住的比丘，若魔从眼处接近他，魔得其机会，魔得其所缘；若从耳处...若从意处魔接近他，魔得其机会，魔得其所缘。"
"诸友，如是住的比丘为色所征服，不能征服色；为声所征服，不能征服声；为香所征服，不能征服香；为味所征服，不能征服味；为触所征服，不能征服触；为法所征服，不能征服法。诸友，这称为比丘被色征服、被声征服、被香征服、被味征服、被触征服、被法征服，被征服非能征服，恶不善法征服他，那些污染的、再有的、有苦报的、未来生老死的。诸友，如是为漏泄。"
"诸友，如何是无漏泄？在此，诸友，比丘以眼见色已，于可爱色不执著，于不可

4.243] vā bahalamattikā addāvalepanā [allāvalepanā (syā.)] puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato cepi naṃ disāya… uparimato cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ.

‘‘Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi [abhibhaviṃsu (syā.), abhibhosi (ka.) passa saṃ. ni. 4.243], na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso , bhikkhu rūpādhibhū saddādhibhū gandhādhibhū rasādhibhū phoṭṭhabbādhibhū dhammādhibhū adhibhū anadhibhūto [anabhibhūto kehi ci kilesehi (ka.) passa saṃ. ni. 4.243]. Adhibhosi te pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī’’ti – anavassuto.

Apariḍayhamānoti rāgajena pariḷāhena apariḍayhamāno, dosajena pariḷāhena apariḍayhamāno, mohajena pariḷāhena apariḍayhamānoti – anavassuto apariḍayhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Okkhittacakkhu na ca pādalolo, guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo’’ti.

150.

Ohārayitvā gihibyañjanāni,sañchannapatto yathā pārichattako;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo.

Ohārayitvā gihibyañjanānīti gihibyañjanāni vuccanti kesā ca massū ca…pe… dīghadasāni iti vā. Ohārayitvā gihibyañjanānīti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭippassambhitvāti – ohārayitvā gihibyañjanāni.

Sañchannapatto yathā pārichattakoti yathā so pārichattako koviḷāro bahalapattapalāso [sākhapattapalāso (ka.)] sandacchāyo [saṇḍacchāyo (syā.), santacchāyo (ka.) passa ma. ni. 

继续翻译：
"诸友，譬如重阁或集会堂，厚涂泥灰，若有人从东方持燃烧的草炬接近它，火不得其机会，火不得其所缘；若从西方...若从北方...若从南方...若从下方...若从上方...若从任何方向有人持燃烧的草炬接近它，火不得其机会，火不得其所缘。同样地，诸友，如是住的比丘，若魔从眼处接近他，魔不得其机会，魔不得其所缘；若从耳处...若从意处魔接近他，魔不得其机会，魔不得其所缘。"
"诸友，如是住的比丘征服色，不为色所征服；征服声，不为声所征服；征服香，不为香所征服；征服味，不为味所征服；征服触，不为触所征服；征服法，不为法所征服。诸友，这称为比丘征服色、征服声、征服香、征服味、征服触、征服法，征服非被征服。他征服那些恶不善法，那些污染的、再有的、有苦报的、未来生老死的。诸友，如是为无漏泄。"——这是无漏泄。
"不炽燃"是指不为贪生之热所炽燃，不为瞋生之热所炽燃，不为痴生之热所炽燃——这是无漏泄不炽燃，应如犀角独行。因此这位辟支佛说：
"垂目不为足所动，护诸根门摄其意；
无有漏泄不炽燃，应如犀角独行。"
150.
"除去居士之标志，如波利咤塔叶满茂；
身著袈裟而出离，应如犀角独行。"
"除去居士之标志"中，居士之标志是指头发和胡须等...或长衣褶。"除去居士之标志"是指除去居士之标志，完全除去，舍弃，止息——这是除去居士之标志。
"如波利咤塔叶满茂"是指如那波利咤塔树枝叶茂盛，树荫浓密...

1.154], evameva so paccekasambuddho paripuṇṇapattacīvaradharoti – sañchannapatto yathā pārichattako.

Kāsāyavatthoabhinikkhamitvāti so paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadāraṃ palibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā [ohārayitvā (syā. ka.)] kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichattako;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo’’ti.

Tatiyo vaggo.

Catutthavaggo



继续完整翻译：
...同样地,这位辟支佛具足圆满衣钵——这是如波利咤塔叶满茂。
"身著袈裟而出离"中，这位辟支佛断除一切居家系缚，断除子女系缚，断除亲属系缚，断除朋友系缚，断除储藏系缚，剃除须发，著袈裟衣，从在家出家成为无家者，进入无所有状态，独自行走、安住、活动、维持、护持、生活、养活——这是身著袈裟而出离，应如犀角独行。因此这位辟支佛说：
"除去居士之标志，如波利咤塔叶满茂；
身著袈裟而出离，应如犀角独行。"
第三品完
第四品开始

151.

Rasesu gedhaṃ akaraṃ alolo,anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo.

Rasesu gedhaṃ akaraṃ aloloti. Rasoti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ [lambilaṃ (syā. ka.) passa āyatanavibhaṅge] kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā. Te jivhaggena rasaggāni pariyesantā āhiṇḍanti. Te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti; madhuraṃ labhitvā amadhuraṃ pariyesanti, amadhuraṃ labhitvā madhuraṃ pariyesanti; tittakaṃ labhitvā atittakaṃ pariyesanti, atittakaṃ labhitvā tittakaṃ pariyesanti; kaṭukaṃ labhitvā akuṭakaṃ pariyesanti, akuṭakaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; kasāvaṃ labhitvā akasāvaṃ pariyesanti, akasāvaṃ labhitvā kasāvaṃ pariyesanti; lambikaṃ labhitvā alambikaṃ pariyesanti, alambikaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti . Te yaṃ yaṃ labhanti tena tena na tussanti, aparāparaṃ pariyesanti. Manāpikesu rasesu rattā giddhā gathitā mucchitā ajjhosannā laggā laggitā palibuddhā. Sā rasataṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā so paccekasambuddho paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’ti.

Yathā vaṇaṃ ālimpeyya yāvadeva āruhaṇatthāya [ropanatthāya (syā.)], yathā vā akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva so paccekasambuddho paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’ti. Rasataṇhāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – rasesu gedhaṃ akaraṃ.

Aloloti loluppaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho aloloti – rasesu gedhaṃ akaraṃ alolo.

Anaññaposī sapadānacārīti anaññaposīti so paccekasambuddho attānaññeva poseti, na paranti.

Anaññaposimaññātaṃ , dantaṃ sāre patiṭṭhitaṃ [sāresu supatiṭṭhitaṃ (syā. ka.) passa udā. 6];

Khīṇāsavaṃ vantadosaṃ, tamahaṃ brūmi brāhmaṇanti.


151.
"于味不贪不动摇，独自养活次第行；
于诸家族不系著，应如犀角独行。"
"于味不贪不动摇"中，"味"是指根味、茎味、皮味、叶味、花味、果味，酸味、甜味、苦味、辣味、咸味、碱味、涩味、涩味、美味、不美味、冷味、热味。有些沙门婆罗门贪著于味。他们以舌尖寻求美味而游行。得到酸味时寻求非酸味，得到非酸味时寻求酸味；得到甜味时寻求非甜味，得到非甜味时寻求甜味；得到苦味时寻求非苦味，得到非苦味时寻求苦味；得到辣味时寻求非辣味，得到非辣味时寻求辣味；得到咸味时寻求非咸味，得到非咸味时寻求咸味；得到碱味时寻求非碱味，得到非碱味时寻求碱味；得到涩味时寻求非涩味，得到非涩味时寻求涩味；得到美味时寻求不美味，得到不美味时寻求美味；得到冷味时寻求热味，得到热味时寻求冷味。他们得到任何味都不满足，继续寻求其他味。对可爱的味贪染、贪著、执取、迷恋、执著、系缚、障碍。那味爱对这位辟支佛已断、根除、如截多罗树般、成为非有、未来不生法。因此这位辟支佛如理思惟而受食："非为嬉戏，非为骄慢，非为装饰，非为庄严；仅为此身住立存续，为止害，为梵行摄受。如是我断旧受，不生新受，而且我将有活命、无过、安住。"
如涂敷伤口仅为愈合，如润滑车轴仅为运载重物，如食子肉仅为度过荒野；同样地，这位辟支佛如理思惟而受食："非为嬉戏，非为骄慢，非为装饰，非为庄严；仅为此身住立存续，为止害，为梵行摄受。如是我断旧受，不生新受，而且我将有活命、无过、安住。"远离、离开、出离、解脱、断绝味爱，以无限制心而住——这是"不贪于味"。
"不动摇"中，动摇是指渴爱。即贪、染著...贪欲、贪求、不善根。那动摇渴爱对这位辟支佛已断、根除、如截多罗树般、成为非有、未来不生法。因此辟支佛不动摇——这是"于味不贪不动摇"。
"独自养活次第行"中，"独自养活"是指这位辟支佛只养活自己，不养活他人。
"独自养活，为人知晓，调御已立于真实；
漏尽离垢者，我说他是婆罗门。";


Anaññaposīsapadānacārīti so paccekasambuddho pubbaṇhasamayaṃ [pubbanhasamayaṃ (ka.)] nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. Okkhittacakkhu iriyāpathasampanno kulā kulaṃ anatikkamanto piṇḍāya caratīti – anaññaposī sapadānacārī.

Kule kule appaṭibaddhacittoti dvīhi kāraṇehi paṭibaddhacitto hoti – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti? ‘‘Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Yampi me aññe dātuṃ vā kātuṃ vā maññanti tumhe nissāya tumhe passantā. Yampi me porāṇaṃ mātāpettikaṃ nāmagottaṃ tampi me antarahitaṃ tumhehi ahaṃ ñāyāmi – ‘asukassa kulupako, asukāya kulupako’’’ti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti.

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

Kule kule appaṭibaddhacittoti so paccekasambuddho kulapalibodhena appaṭibaddhacitto hoti, gaṇapalibodhena appaṭibaddhacitto hoti, āvāsapalibodhena appaṭibaddhacitto hoti, cīvarapalibodhena appaṭibaddhacitto hoti, piṇḍapātapalibodhena appaṭibaddhacitto hoti, senāsanapalibodhena appaṭibaddhacitto hoti, gilānapaccayabhesajjaparikkhārapalibodhena appaṭibaddhacitto hotīti – kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo’’ti.



"独自养活次第行"中，这位辟支佛于清晨时分著衣持钵，入村或镇托钵，守护身业，守护语业，守护意业，正念现前，诸根防护。垂目而行，威仪具足，不越过一家一家而次第行乞——这是"独自养活次第行"。
"于诸家族不系著"中，以两种原因而系著心：自轻他重而系著心，自重他轻而系著心。如何是自轻他重而系著心？"你们对我有大恩惠，我依靠你们得到衣服、饮食、住所、病人所需药品等必需品。其他人想要给予或做什么，也是因为依靠你们，看到你们。我原有的父母所赐姓名也已消失，我被人知道为'某家的常客，某家的常客'"。如是自轻他重而系著心。
如何是自重他轻而系著心？"我对你们有大恩惠，你们因我而皈依佛、皈依法、皈依僧，远离杀生、远离不与取、远离欲邪行、远离妄语、远离饮酒放逸处。我为你们诵经、解答疑问、教导布萨、主持营建；然而你们却舍弃我而尊重、恭敬、尊敬、供养他人"。如是自重他轻而系著心。
"于诸家族不系著"中，这位辟支佛对家族系缚不系著，对僧团系缚不系著，对住处系缚不系著，对衣服系缚不系著，对饮食系缚不系著，对住所系缚不系著，对病人所需药品等必需品系缚不系著——这是"于诸家族不系著，应如犀角独行"。因此这位辟支佛说：
"于味不贪不动摇，独自养活次第行；
于诸家族不系著，应如犀角独行。"

152.

Pahāya pañcāvaraṇāni cetaso,upakkilese byapanujja sabbe;

Anissito chetva[chetvā (syā. ka.)]sinehadosaṃ[snehadosaṃ (syā. ka.)], eko care khaggavisāṇakappo.

Pahāya pañcāvaraṇāni cetasoti so paccekasambuddho kāmacchandanīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā, byāpādanīvaraṇaṃ… thinamiddhanīvaraṇaṃ… uddhaccakukkuccanīvaraṇaṃ… vicikicchānīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatīti – pahāya pañcāvaraṇāni cetaso.

Upakkilese byapanujja sabbeti rāgo cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso, kodho… upanāho…pe… sabbākusalābhisaṅkhārā cittassa upakkilesā. Upakkilese byapanujja sabbeti sabbe cittassa upakkilese byapanujja panuditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – upakkilese byapanujja sabbe.

Anissitochetva sinehadosanti. Anissitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Sinehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Dosoti yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ caṇḍikkaṃ asuropo anattamanatā cittassa . Anissito chetva sinehadosanti so paccekasambuddho taṇhāsnehañca diṭṭhisnehañca dosañca chetvā ucchinditvā samucchinditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā cakkhuṃ anissito, sotaṃ anissito…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

Anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo’’ti.



152.
"舍离心中五盖已，摒除一切诸随烦；
断除贪爱与瞋恚，应如犀角独行。"
"舍离心中五盖已"中，这位辟支佛舍离、断除、驱逐、消除、令不存在欲贪盖；舍离、断除、驱逐、消除、令不存在瞋恚盖...昏沉睡眠盖...掉举恶作盖...疑盖，远离诸欲、远离不善法，有寻有伺，具足由离生喜乐的初禅而住——这是"舍离心中五盖已"。
"摒除一切诸随烦"中，贪是心的随烦恼，瞋是心的随烦恼，痴是心的随烦恼，忿...恨...乃至一切不善行是心的随烦恼。"摒除一切诸随烦"是指摒除、驱逐、断除、驱离、消除、令不存在一切心的随烦恼——这是"摒除一切诸随烦"。
"断除贪爱与瞋恚"中，"不依赖"有两种依赖：渴爱依赖和见解依赖...这是渴爱依赖...这是见解依赖。"贪爱"有两种贪爱：渴爱之贪和见解之贪...这是渴爱之贪...这是见解之贪。"瞋恚"是指心的损害、反抗、抵抗、对立、忿怒、暴怒、大怒、瞋、忿恨、大忿恨、心的违逆、意的忿怒、瞋怒、发怒、怒性、瞋恚、忿恨、忿恨性、违逆、违逆性、暴戾、凶暴、不悦意。"断除贪爱与瞋恚"中，这位辟支佛断除、根除、完全根除、舍离、驱逐、消除、令不存在渴爱之贪和见解之贪及瞋恚，对眼不依赖，对耳不依赖...乃至对所见、所闻、所觉、所识之法不依赖、不执著、不系著、不执取、不执着，出离、解脱、离系、解缚，以无限制心而住——这是"断除贪爱与瞋恚，应如犀角独行"。因此这位辟支佛说：
"舍离心中五盖已，摒除一切诸随烦；
断除贪爱与瞋恚，应如犀角独行。"

153.

Vipiṭṭhikatvāna sukhaṃ dukhañca,pubbeva ca somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo.

Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassanti so paccekasambuddho sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharatīti – vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ.

Laddhānupekkhaṃsamathaṃ visuddhanti. Upekkhāti yā catutthajjhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā [cittavisaṭatā (ka.) passa mahāni. 207] majjhattatā cittassa. Samathoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro [avisaṃhāro (ka.) passa dha. sa. 11, 15] avikkhepo avisāhaṭamānasatā [avisaṃhaṭamānasatā (ka.)] samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi; catutthajjhāne upekkhā ca samatho ca suddhā honti visuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattā. Laddhānupekkhaṃ samathaṃ visuddhanti catutthajjhānaṃ upekkhañca samathañca laddhā labhitvā vinditvā paṭilabhitvāti – laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo’’ti.

154.

Āraddhavīriyo paramatthapattiyā,alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo.

Āraddhavīriyo paramatthapattiyāti paramatthaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Paramatthassa pattiyā lābhāya paṭilābhāya adhigamāya phassanāya sacchikiriyāya āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ sampadāya thāmavā [thāmasā (ka.)] daḷhaparakkamo anikkhittadhuro kusalesu dhammesūti – āraddhavīriyo paramatthapattiyā.

Alīnacitto akusītavuttīti so paccekasambuddho anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā [bhāvanāpāripūriyā (syā.)] chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahatīti – evaṃ alīnacitto akusītavutti.

Atha vā, ‘‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu [avasussatu (syā.) ma. ni. 2.184; saṃ. ni. 

153.
"背离乐与苦已,及先舍喜忧已；
得清净舍寂止，应如犀角独行。"
"背离乐与苦已,及先舍喜忧已"中，这位辟支佛以断乐，断苦，先前已息灭喜、忧，具足不苦不乐、舍念清净的第四禅而住——这是"背离乐与苦已,及先舍喜忧已"。
"得清净舍寂止"中，"舍"是指第四禅中的舍、舍性、近舍、心平等性、心寂静性、心中舍性。"寂止"是指心的安住、确立、安定、不散乱、不动摇、心不散乱性、寂止、定根、定力、正定；第四禅中的舍与寂止是清净、遍净、洁白、无垢、离随烦恼、柔软、适业、安住、达不动。"得清净舍寂止"是指得到、获得、证得、成就第四禅的舍与寂止——这是"得清净舍寂止，应如犀角独行"。因此这位辟支佛说：
"背离乐与苦已，及先舍喜忧已；
得清净舍寂止，应如犀角独行。"
154.
"精进求最上义，心无怯惧行不懈；
坚决勇猛具力量，应如犀角独行。"
"精进求最上义"中，最上义是指不死、涅槃。即一切行的止息、一切依著的舍离、爱尽、离贪、灭、涅槃。为得到、获得、证得、触证、实现最上义而精进住，为断不善法、具足善法而有力、坚定精进、不舍善法之担——这是"精进求最上义"。
"心无怯惧行不懈"中，这位辟支佛为未生恶不善法令不生而生欲、精勤、发精进、策心、勇猛，为已生恶不善法令断而...为未生善法令生...为已生善法令住、不忘、增长、广大、修习、圆满而生欲、精勤、发精进、策心、勇猛——如是心无怯惧行不懈。
又，"虽只剩皮、筋、骨...;


2.22 passitabbaṃ], sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ [viriyassa ṭhānaṃ (syā.)] bhavissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

Nāsissaṃ na pivissāmi, vihārato na nikkhame;

Napi passaṃ nipātessaṃ, taṇhāsalle anūhateti.

Cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

‘‘Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

‘‘Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

‘‘Na tāvāhaṃ imamhā caṅkamā orohissāmi…pe… vihārā nikkhamissāmi… aḍḍhayogā nikkhamissāmi… pāsādā nikkhamissāmi… hammiyā nikkhamissāmi… guhāya nikkhamissāmi… leṇā nikkhamissāmi… kuṭiyā nikkhamissāmi… kūṭāgārā nikkhamissāmi… aṭṭā nikkhamissāmi… māḷā nikkhamissāmi… uddaṇḍā nikkhamissāmi … upaṭṭhānasālāya nikkhamissāmi… maṇḍapā nikkhamissāmi… rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

‘‘Imasmiṃyeva pubbaṇhasamaye [pubbaṇhasamayaṃ (ka.) mahāni. 17] ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti. Imasmiṃyeva majjhanhikasamaye…pe… sāyanhasamaye …pe… purebhattaṃ… pacchābhattaṃ… purimayāmaṃ… majjhimayāmaṃ… pacchimayāmaṃ… kāḷe… juṇhe… vasse… hemante … gimhe… purime vayokhandhe… majjhime vayokhandhe… pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

Daḷhanikkamo thāmabalūpapannoti so paccekasambuddho daḷhasamādāno ahosi kusalesu dhammesu avaṭṭhitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya [metteyyatāya (syā. ka.) moggallānabyākaraṇe 4.39 suttaṃ oloketabbaṃ] petteyyatāya sāmaññatāya brahmaññatāya kulejeṭṭhāpacāyitāya aññataraññataresu adhikusalesu dhammesūti – daḷhanikkamo. Thāmabalūpapannoti so paccekasambuddho thāmena ca balena ca vīriyena ca parakkamena ca paññāya ca upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgatoti – daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo’’ti.



我将继续完整翻译这段文字：
"虽让身体的血肉干枯,凡以人的力量、人的体力、人的精进、人的勇猛所能达到的,若未达到不停止精进"而策心、勇猛。如是也是心无怯惧行不懈。
"我不会吃不会喝,不从精舍出去；
也不会侧身躺卧,直到拔除爱箭。"
而策心、勇猛。如是也是心无怯惧行不懈。
"直到我的心从诸漏无取而解脱之前,我不解开此跏趺坐"而策心、勇猛。如是也是心无怯惧行不懈。
"直到我的心从诸漏无取而解脱之前,我不从此座起身...不从此经行处下来...不从精舍出去...不从半圆顶房出去...不从楼阁出去...不从平顶房出去...不从洞窟出去...不从窟出去...不从小屋出去...不从重阁出去...不从阁楼出去...不从殿堂出去...不从高台出去...不从集会堂出去...不从亭台出去...不从树下出去"而策心、勇猛。如是也是心无怯惧行不懈。
"就在此清晨时分,我将取得、成就、证得、触证、实现圣法"而策心、勇猛。如是也是心无怯惧行不懈。"就在此日中时分...黄昏时分...食前...食后...初夜...中夜...后夜...黑月...白月...雨季...冬季...夏季...生命前段...生命中段...生命后段,我将取得、成就、证得、触证、实现圣法"而策心、勇猛。如是也是心无怯惧行不懈。
"坚决勇猛具力量"中,这位辟支佛对善法坚定受持,安住受持于身善行、语善行、意善行、布施分享、戒受持、布萨修持、孝敬母亲、孝敬父亲、敬重沙门、敬重婆罗门、恭敬族中长老、及其他殊胜善法——这是坚决勇猛。"具力量"是指这位辟支佛具足、成就、达到、完全达到、获得、完全获得、具足力量、体力、精进、勇猛、智慧——这是"坚决勇猛具力量,应如犀角独行"。因此这位辟支佛说：
"精进求最上义，心无怯惧行不懈；
坚决勇猛具力量，应如犀角独行。"

155.

Paṭisallānaṃ jhānamariñcamāno,dhammesu niccaṃ anudhammacārī;

Ādīnavaṃsammasitā bhavesu, eko care khaggavisāṇakappo.

Paṭisallānaṃ jhānamariñcamānoti so paccekasambuddho paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti paṭisallānaṃ. Jhānamariñcamānoti so paccekasambuddho dvīhi kāraṇehi jhānaṃ na riñcati – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto saṃyutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa…pe… anuppannassa vā tatiyassa jhānassa… anuppannassa vā catutthassa jhānassa uppādāya yutto payutto saṃyutto āyutto samāyuttoti – evampi jhānaṃ na riñcati.

Atha vā, uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti, uppannaṃ vā dutiyaṃ jhānaṃ…pe… uppannaṃ vā tatiyaṃ jhānaṃ… uppannaṃ vā catutthaṃ jhānaṃ āsevati bhāveti bahulīkaroti. Evampi jhānaṃ na riñcatīti – paṭisallānaṃ jhānamariñcamāno.

Dhammesu niccaṃ anudhammacārīti dhammā vuccanti cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Katame anudhammā? Sammāpaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti anudhammā. Dhammesu niccaṃ anudhammacārīti dhammesu niccakālaṃ dhuvakālaṃ satataṃ samitaṃ avokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ [udakummijātaṃ (syā.), udakummikajātaṃ (ka.)]

Avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe carati viharati iriyati vatteti pāleti yapeti yāpetīti – dhammesu niccaṃ anudhammacārī.

Ādīnavaṃ sammasitā bhavesūti ‘‘sabbe saṅkhārā aniccā’’ti ādīnavaṃ sammasitā bhavesu, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti ādīnavaṃ sammasitā bhavesūti – ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;

Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo’’ti.



155.
"独处禅修不放逸，诸法常随法而行；
观察诸有之过患，应如犀角独行。"
"独处禅修不放逸"中，这位辟支佛乐于独处，喜好独处，内心随修心寂止，不舍禅修，具足观智，增长空闲处，禅修者，乐于禅修，随修独处，重视自利——这是独处。"不舍禅修"中，这位辟支佛因两种原因不舍禅修：为未生初禅令生起而努力、精进、结合、专注、投入，为未生第二禅...为未生第三禅...为未生第四禅令生起而努力、精进、结合、专注、投入——如是不舍禅修。
又，修习、培养、多作已生初禅，修习、培养、多作已生第二禅...已生第三禅...已生第四禅。如是也不舍禅修——这是"独处禅修不放逸"。
"诸法常随法而行"中，"法"是指四念处...八圣道。什么是随法？正行道、不违逆行道、随义行道、法随法行道、戒具足行、根门守护、饮食知量、警寤修习、正知正念——这些称为随法。"诸法常随法而行"是指对诸法在恒时、久时、经常、持续、不间断、相续、如水波相续、无间断相续，在食前、食后、初夜、中夜、后夜、黑月、白月、雨季、冬季、夏季、生命前段、生命中段、生命后段而行、住、动作、行动、护持、生活、养活——这是"诸法常随法而行"。
"观察诸有之过患"是指观察诸有中"一切行无常"之过患，"一切行是苦"...乃至"一切法无我"...乃至"凡有集法者皆有灭法"之过患——这是"观察诸有之过患，应如犀角独行"。因此这位辟支佛说：
"独处禅修不放逸，诸法常随法而行；
观察诸有之过患，应如犀角

156.

Taṇhakkhayaṃpatthayamappamatto,aneḷamūgo[anelamūgo (syā. ka.)]sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo.

Taṇhakkhayaṃ patthayamappamattoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ patthayanto icchanto sādiyanto pihayanto abhijappantoti – taṇhakkhayaṃ patthayaṃ. Appamattoti so paccekasambuddho sakkaccakārī sātaccakārī…pe… appamādo kusalesu dhammesūti – taṇhakkhayaṃ patthayamappamatto.

Aneḷamūgo sutavā satīmāti. Aneḷamūgoti so paccekasambuddho paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Sutavāti so paccekasambuddho bahussuto hoti sutadharo sutasanniccayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgatattā cirakatampi cirabhāsitampi saritā anussaritāti – aneḷamūgo sutavā satīmā.

Saṅkhātadhammo niyato padhānavāti saṅkhātadhammo vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Saṅkhātadhammoti so paccekasambuddho saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo ‘‘sabbe saṅkhārā aniccā’’ti saṅkhātadhammo…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo. Atha vā, tassa paccekasambuddhassa ca khandhā saṃkhittā dhātuyo saṃkhittā āyatanāni saṃkhittāni gatiyo saṃkhittā upapattiyo saṃkhittā paṭisandhiyo saṃkhittā bhavā saṃkhittā saṃsārā saṃkhittā vaṭṭā saṃkhittā. Atha vā, so paccekasambuddho khandhapariyante ṭhito dhātupariyante ṭhito āyatanapariyante ṭhito gatipariyante ṭhito upapattipariyante ṭhito paṭisandhipariyante ṭhito bhavapariyante ṭhito saṃsārapariyante ṭhito vaṭṭapariyante ṭhito saṅkhārapariyante ṭhito antimabhave [antime bhave (ka.) cūḷani. mettagūmāṇavapucchāniddesa 28] ṭhito antimasamussaye ṭhito antimadehadharo paccekasambuddho.

Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro [jātijarāmaraṇasaṃsāro (syā.) evamīdisesu ṭhānesu], natthi tassa punabbhavoti.


156.
"渴望爱尽不放逸，非哑非愚多闻念；
已知诸法决定勤，应如犀角独行。"
"渴望爱尽不放逸"中，"爱"是指色爱...法爱。"爱尽"是指贪尽、瞋尽、痴尽、趣尽、生尽、结生尽、有尽、轮回尽、轮转尽，渴望、希求、喜好、期待、祈愿——这是"渴望爱尽"。"不放逸"是指这位辟支佛恭敬而行、持续而行...对善法不放逸——这是"渴望爱尽不放逸"。
"非哑非愚多闻念"中，"非哑非愚"是指这位辟支佛是智者、具慧者、觉者、具智者、明智者、有智者。"多闻"是指这位辟支


Taṃkāraṇā paccekasambuddho saṅkhātadhammo. Niyatoti niyāmā vuccanti cattāro ariyamaggā. Catūhi ariyamaggehi samannāgatoti niyato. Niyāmaṃ patto sampatto adhigato phassito sacchikato patto niyāmaṃ. Padhānavāti padhānaṃ vuccati vīriyaṃ. So cetaso vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamo anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. So paccekasambuddho iminā padhānena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā so paccekasambuddho padhānavāti – saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo’’ti.



续前文：
佛是多闻者、持闻者、积闻者。对于那些初善、中善、后善，有义有文，宣说完全圆满清净梵行的诸法，他多闻、忆持、熟习、意随观察、以见善通达。"具念"是指这位辟支佛具念，具足最上念慧，能忆念、随念长久以前所作、所说——这是"非哑非愚多闻念"。
"已知诸法决定勤"中，"已知诸法"是指智慧。即慧、了知...无痴、择法、正见。"已知诸法"是指这位辟支佛是已知诸法者、已了知诸法者、已衡量诸法者、已判断诸法者、已明了诸法者、已觉悟诸法者，"一切行无常"已知诸法...乃至"凡有集法者皆有灭法"已知诸法、已了知诸法、已衡量诸法、已判断诸法、已明了诸法、已觉悟诸法。又，这位辟支佛的诸蕴已限定，诸界已限定，诸处已限定，诸趣已限定，诸生已限定，诸结生已限定，诸有已限定，轮回已限定，轮转已限定。又，这位辟支佛住于蕴边际，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，住于行边际，住于最后有，住于最后身，是最后身持有者辟支佛。
"这是他最后有，这是最后身聚；
生死轮回，他无再有。"
因此辟支佛是已知诸法者。"决定"中，四圣道称为决定。具足四圣道故决定。已达、已得、已证、已触、已作证决定。"精进"中，精进是指勇猛。即心的发勤、出发、前进、提升、努力、精勤、奋进、力量、坚持、不懈怠精进、不舍欲、不舍责任、责任继承、精进、精进根、精进力、正精进。这位辟支佛具足、成就、达到、完全达到、获得、完全获得、具足此精进。因此这位辟支佛是精进者——这是"已知诸法决定勤，应如犀角独行"。因此这位辟支佛说：
"渴望爱尽不放逸，非哑非愚多闻念；
已知诸法决定勤，应如犀角独行。"

157.

Sīhova saddesu asantasanto,vātova jālamhi asajjamāno;

Padumaṃva toyena alimpamāno[alippamāno, su. ni. 71], eko care khaggavisāṇakappo.

Sīhova saddesu asantasantoti yathā sīho migarājā saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī [anussukī (syā.)] anutrāso abhīrū acchambhī anutrāsī apalāyī, paccekasambuddhopi saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – sīhova saddesu asantasanto.

Vātova jālamhi asajjamānoti. Vātoti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā [pakkhivātā (syā.) cūḷani. upasīvamāṇavapucchāniddesa 43, khaggavisāṇasuttaniddesa 138 natthi pāṭhanānattaṃ] supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. Jālaṃ vuccati suttajālaṃ. Yathā vāto jālamhi na sajjati na gaṇhāti na bajjhati na palibajjhati, evameva dve jālā – taṇhājālañca diṭṭhijālañca…pe… idaṃ taṇhājālaṃ…pe… idaṃ diṭṭhijālaṃ. Tassa paccekasambuddhassa taṇhājālaṃ pahīnaṃ diṭṭhijālaṃ paṭinissaṭṭhaṃ, taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – vātova jālamhi asajjamāno.

Padumaṃvatoyena alimpamānoti padumaṃ vuccati padumapupphaṃ. Toyaṃ vuccati udakaṃ. Yathā padumapupphaṃ toyena na limpati na palimpati na upalimpati, alittaṃ apalittaṃ anupalittaṃ, evameva dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Tassa paccekasambuddhassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho. Taṇhālepassa pahīnattā diṭṭhilepassa paṭinisaṭṭhattā so paccekasambuddho rūpe na limpati sadde na limpati…pe… diṭṭhasutamutaviññātabbesu dhammesu na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;

Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo’’ti.



157.
"如狮于声不惊怖，如风于网不粘著；
如莲于水不沾濡，应如犀角独行。"
"如狮于声不惊怖"中，如狮子兽王对声音不惊慌、不恐惧、不战栗、不害怕、不疑虑、不恐惧、无畏、无惧、不战栗、不逃跑，辟支佛也对声音不惊慌、不恐惧、不战栗、不害怕、不疑虑、不恐惧、无畏、无惧、不战栗、不逃跑，已断除怖畏恐惧，离身毛竖住——这是"如狮于声不惊怖"。
"如风于网不粘著"中，"风"是指东风、西风、北风、南风、有尘风、无尘风、冷风、热风、微风、强风、旋风、翼风、金翅鸟风、多罗叶风、扇风。"网"是指线网。如风于网不粘著、不执取、不系缚、不束缚，如是有两种网：爱网和见网...这是爱网...这是见网。这位辟支佛已断爱网、已舍见网，因爱网已断、见网已舍，这位辟支佛对色不粘著、对声不粘著...乃至对所见、所闻、所觉、所识之法不粘著、不执取、不系缚、不束缚，出离、解脱、离缚、解系，以无限制心而住——这是"如风于网不粘著"。
"如莲于水不沾濡"中，"莲"是指莲花。"水"是指水。如莲花不为水所沾、所染、所著，不沾、不染、不著，如是有两种染：爱染和见染...这是爱染...这是见染。这位辟支佛已断爱染、已舍见染。因爱染已断、见染已舍，这位辟支佛对色不沾染、对声不沾染...乃至对所见、所闻、所觉、所识之法不沾、不染、不著，不沾、不染、不著，出离、解脱、离缚、解系，以无限制心而住——这是"如莲于水不沾濡，应如犀角独行"。因此这位辟支佛说：
"如狮于声不惊怖，如风于网不粘著；
如莲于水不沾濡，应如犀角独行。"

158.

Sīho yathā dāṭhabalī pasayha,rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo.

Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārīti yathā sīho migarājā dāṭhabalī dāṭhāvudho sabbe tiracchānagate pāṇe abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi paññābalī paññāvudho sabbapāṇabhūte puggale paññāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī.

Sevetha pantāni senāsanānīti yathā sīho migarājā araññavanamajjhogāhetvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati eko tiṭṭhati eko nisīdati eko seyyaṃ kappeti eko gāmaṃ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṃ adhiṭṭhāti eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – sevetha pantāni senāsanāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo’’ti.

159.

Mettaṃupekkhaṃ karuṇaṃ vimuttiṃ,āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo.

Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāleti so paccekasambuddho mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatīti – mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle.

Sabbena lokena avirujjhamānoti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti, ye pacchimāya disāya sattā…pe… ye uttarāya disāya sattā… ye dakkhiṇāya disāya sattā… ye puratthimāya anudisāya sattā… ye pacchimāya anudisāya sattā… ye uttarāya anudisāya sattā… ye dakkhiṇāya anudisāya sattā… ye heṭṭhimāya [adhogamāya (syā.)] disāya sattā… ye uparimāya disāya sattā… ye dasasu disāsu sattā te appaṭikūlā honti. Karuṇāya bhāvitattā… muditāya bhāvitattā… upekkhāya bhāvitattā ye puratthimāya disāya sattā…pe… ye dasasu disāsu sattā te appaṭikūlā honti. Sabbena lokena avirujjhamānoti sabbena lokena avirujjhamāno, appaṭivirujjhamāno anāghātiyamāno [aghaṭṭiyamāno (syā.)] appaṭihaññamānoti – sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo’’ti.



158.
"如狮具牙力征服，兽王超胜而游行；
应当亲近远离处，应如犀角独行。"
"如狮具牙力征服，兽王超胜而游行"中，如狮子兽王具牙力、以牙为武器，征服、胜过、压倒、制服、降伏一切畜生道众生而游行、住、动作、行动、护持、生活、养活，辟支佛也具慧力、以慧为武器，以慧征服、胜过、压倒、制服、降伏一切众生、人而游行、住、动作、行动、护持、生活、养活——这是"如狮具牙力征服，兽王超胜而游行"。
"应当亲近远离处"中，如狮子兽王深入丛林而游行、住、动作、行动、护持、生活、养活，辟支佛也亲近森林旷野远离的住处，少声、少响、有隐逸风、人迹罕至、适合独处。他独行、独立、独坐、独卧、独入村乞食、独返、独处坐、独经行、独游行、住、动作、行动、护持、生活、养活——这是"应当亲近远离处，应如犀角独行"。因此这位辟支佛说：
"如狮具牙力征服，兽王超胜而游行；
应当亲近远离处，应如犀角独行。"
159.
"慈舍悲及解脱心，随时修习并喜心；
与整个世间无诤，应如犀角独行。"
"慈舍悲及解脱心，随时修习并喜心"中，这位辟支佛以慈俱心遍满一方而住，如是第二方、如是第三方、如是第四方，如是上下四维一切处，以广大、无量、无怨、无害的慈俱心遍满一切世界而住；以悲俱心...以喜俱心...以舍俱心遍满而住——这是"慈舍悲及解脱心，随时修习并喜心"。
"与整个世间无诤"中，因修习慈心故，东方众生成为无违逆，西方众生...北方众生...南方众生...东南方众生...西南方众生...东北方众生...西北方众生...下方众生...上方众生...十方众生成为无违逆。因修习悲心...因修习喜心...因修习舍心故，东方众生...乃至十方众生成为无违逆。"与整个世间无诤"是与整个世间无诤、无对抗、无嫌恨、无障碍——这是"与整个世间无诤，应如犀角独行"。因此这位辟支佛说：
"慈舍悲及解脱心，随时修习并喜心；
与整个世间无诤，应如犀角独行。"

160.

Rāgañcadosañca pahāya mohaṃ,sandālayitvāna saṃyojanāni[saṃyojanāni (ka.)];

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo.

Rāgañca dosañca pahāya mohanti. Rāgoti yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Dosoti yo cittassa āghāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. Mohoti dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. Rāgañca dosañca pahāya mohanti so paccekasambuddho rāgañca dosañca mohañca pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – rāgañca dosañca pahāya mohaṃ.

Sandālayitvāna saṃyojanānīti. Dasa saṃyojanāni – kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ…pe… avijjāsaṃyojanaṃ. Sandālayitvāna saṃyojanānīti dasa saṃyojanāni sandālayitvā padālayitvā sampadālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.

Asantasaṃjīvitasaṅkhayamhīti so paccekasambuddho jīvitapariyosāne asantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo’’ti.



160.
"断除贪瞋及愚痴，摧破一切诸结缚；
命终来时无恐惧，应如犀角独行。"
"断除贪瞋及愚痴"中，"贪"是指贪著、染著...贪欲、贪婪、不善根。"瞋"是指心的瞋恚...暴躁、凶恶、心不满意。"痴"是指对苦的无知...无明支、愚痴、不善根。"断除贪瞋及愚痴"是指这位辟支佛已断除、舍弃、除去、灭尽、令不存在贪瞋痴——这是"断除贪瞋及愚痴"。
"摧破一切诸结缚"中，十结缚是：欲贪结缚、瞋恚结缚...无明结缚。"摧破一切诸结缚"是指摧破、破坏、完全破坏、舍弃、除去、灭尽、令不存在十结缚——这是"摧破一切诸结缚"。
"命终来时无恐惧"中，这位辟支佛在生命终尽时无惊慌、不战栗、不害怕、不疑虑、无恐惧、无畏、无惧、不战栗、不逃跑，已断除怖畏恐惧，离身毛竖而住——这是"命终来时无恐惧，应如犀角独行"。因此这位辟支佛说：
"断除贪瞋及愚痴，摧破一切诸结缚；
命终来时无恐惧，应如犀角独行。";

161.

Bhajanti sevanti ca kāraṇatthā,nikkāraṇā dullabhā ajja mittā;

Attatthapaññā[attaṭṭhapaññā (ka.)]asucī manussā, eko care khaggavisāṇakappo.

Bhajantisevanti ca kāraṇatthāti attatthakāraṇā paratthakāraṇā ubhayatthakāraṇā diṭṭhadhammikatthakāraṇā samparāyikatthakāraṇā paramatthakāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevantīti – bhajanti sevanti ca kāraṇatthā.

Nikkāraṇādullabhā ajja mittāti dve mittā – agārikamitto ca anāgārikamitto ca…pe… ayaṃ agārikamitto…pe… ayaṃ anāgārikamitto. Nikkāraṇā dullabhā ajja mittāti ime dve mittā akāraṇā nikkāraṇā ahetū appaccayā dullabhā (dulladdhā sudulladdhā) [( ) natthi syā. potthake] ti – nikkāraṇā dullabhā ajja mittā.

Attatthapaññā asucī manussāti. Attatthapaññāti attano atthāya attano hetu attano paccayā attano kāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevanti ācaranti samācaranti payirupāsanti paripucchanti paripañhantīti – attatthapaññā. Asucī manussāti asucinā kāyakammena samannāgatāti asucī manussā, asucinā vacīkammena samannāgatāti asucī manussā, asucinā manokammena samannāgatāti asucī manussā, asucinā pāṇātipātena…pe… asucinā adinnādānena… asucinā kāmesumicchācārena… asucinā musāvādena… asuciyā pisuṇāya vācāya samannāgatā… asuciyā pharusāya vācāya samannāgatā… asucinā samphappalāpena samannāgatā… asuciyā abhijjhāya samannāgatā… asucinā byāpādena samannāgatāti asucī manussā, asuciyā micchādiṭṭhiyā samannāgatāti asucī manussā, asuciyā cetanāya samannāgatāti asucī manussā, asuciyā patthanāya samannāgatāti asucī manussā, asucinā paṇidhinā samannāgatāti asucī manussā, asucī hīnā nihīnā omakā lāmakā chatukkā parittāti – attatthapaññā asucī manussā.

Eko care khaggavisāṇakappoti. Ekoti so paccekasambuddho pabbajjāsaṅkhātena eko…pe… careti aṭṭha cariyāyo…pe… khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekaṃ hoti adutiyaṃ…pe… eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘‘Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

Attatthapaññā asucī manussā, eko care khaggavisāṇakappo’’ti.

Catuttho vaggo.

Khaggavisāṇasuttaniddeso niṭṭhito.

Ajito tissametteyyo, puṇṇako atha mettagū;

Dhotako upasīvo ca, nando ca atha hemako.

Todeyya-kappā dubhayo, jatukaṇṇī ca paṇḍito;

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

Soḷasānaṃ [soḷasannaṃ (syā. ka.)] panetesaṃ, brāhmaṇānaṃva sāsanaṃ;

Pārāyanānaṃ niddesā, tattakā ca bhavanti hi [vā (ka.)].

Khaggavisāṇasuttānaṃ, niddesāpi tatheva ca;

Niddesā duvidhā ñeyyā, paripuṇṇā sulakkhitāti.


161.
"因利而来相亲近，无因难得今日友；
为己智者不净人，应如犀角独行。"
"因利而来相亲近"中，因自利、因他利、因双方利、因现世利、因来世利、因最上利而亲近、完全亲近、侍奉、亲奉、完全侍奉、随侍——这是"因利而来相亲近"。
"无因难得今日友"中，有两种友：在家友和出家友...这是在家友...这是出家友。"无因难得今日友"是指这两种友无因、无缘、无因由、无缘由而难得（极难得、极为难得）——这是"无因难得今日友"。
"为己智者不净人"中，"为己智者"是指为自己利益、为自己因、为自己缘、为自己理由而亲近、完全亲近、侍奉、亲奉、完全侍奉、随侍、修习、完全修习、亲近、询问、请教——这是"为己智者"。"不净人"是指具足不净身业故是不净人，具足不净语业故是不净人，具足不净意业故是不净人，具足不净杀生...不净不与取...不净邪淫...不净妄语...具足不净离间语...具足不净粗恶语...具足不净绮语...具足不净贪欲...具足不净瞋恚故是不净人，具足不净邪见故是不净人，具足不净思故是不净人，具足不净愿望故是不净人，具足不净决意故是不净人，不净、低劣、下贱、卑微、差劣、微小——这是"为己智者不净人"。
"应如犀角独行"中，"独"是指这位辟支佛以出家故为独...行八种行...如犀牛角为独一无二...应如犀角独行。因此这位辟支佛说：
"因利而来相亲近，无因难得今日友；
为己智者不净人，应如犀角独行。"
第四品竟。
犀角经义释竟。
阿耆多与弥勒，布难迦与弥多求；
陀多迦与优婆私婆，难陀以及醯摩迦。
都提耶与双迦巴，贾都干尼贤智者；
跋陀罗布陀与优陀耶，以及婆罗门波沙罗。
摩伽罗阇具智慧，及大仙人宾祇耶。
这十六位婆罗门，教导之义释如是；
波罗延经之义释，总数亦复如是多。
犀角经之义释，亦复如是。
义释当知有两种，圆满善于标记者。


Cūḷaniddesapāḷi niṭṭhitā.

小义释圆满。
以上是对整部《小义释》(Cūḷaniddesa)的完整翻译。这部经文主要包括对《波罗延经》16个婆罗门的教导以及《犀角经》的详细解释。全文按照序次逐一注释,解说了每一个重要词句的含义,保持了严谨的解经传统。

