Niddeso

1. Ekakapuggalapaññatti

1. Katamo ca puggalo samayavimutto? Idhekacco puggalo kālena kālaṃ samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā [phassitvā (sī. pī.)] viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘samayavimutto’’.

2. Katamo ca puggalo asamayavimutto? Idhekacco puggalo na heva kho kālena kālaṃ samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘asamayavimutto’’. Sabbepi ariyapuggalā ariye vimokkhe asamayavimuttā.

3. Katamo ca puggalo kuppadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Ṭhānaṃ kho panetaṃ vijjati, yaṃ tassa puggalassa pamādamāgamma tā samāpattiyo kuppeyyuṃ – ayaṃ vuccati puggalo ‘‘kuppadhammo’’.

4. Katamo ca puggalo akuppadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho nikāmalābhī hoti akicchalābhī akasiralābhī; yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Aṭṭhānametaṃ anavakāso yaṃ tassa puggalassa pamādamāgamma tā samāpattiyo kuppeyyuṃ – ayaṃ vuccati puggalo ‘‘akuppadhammo’’. Sabbepi ariyapuggalā ariye vimokkhe akuppadhammā.

5. Katamo ca puggalo parihānadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Ṭhānaṃ kho panetaṃ vijjati, yaṃ so puggalo pamādamāgamma tāhi samāpattīhi parihāyeyya – ayaṃ vuccati puggalo ‘‘parihānadhammo’’.

6. Katamo ca puggalo aparihānadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho nikāmalābhī hoti akicchalābhī akasiralābhī; yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Aṭṭhānametaṃ anavakāso yaṃ so puggalo pamādamāgamma tāhi samāpattīhi parihāyeyya – ayaṃ vuccati puggalo ‘‘aparihānadhammo’’. Sabbepi ariyapuggalā ariye vimokkhe aparihānadhammā.

7. Katamo ca puggalo cetanābhabbo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Sace anusañceteti, na parihāyati tāhi samāpattīhi. Sace na anusañceteti, parihāyati tāhi samāpattīhi – ayaṃ vuccati puggalo ‘‘cetanābhabbo’’.

8. Katamo ca puggalo anurakkhaṇābhabbo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho na nikāmalābhī hoti na akicchalābhī na akasiralābhī; na yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Sace anurakkhati, na parihāyati tāhi samāpattīhi. Sace na anurakkhati, parihāyati tāhi samāpattīhi – ayaṃ vuccati puggalo ‘‘anurakkhaṇābhabbo’’.



尼地索
1. 单一补特伽罗施设
1. 什么是时解脱的补特伽罗？此处，某补特伽罗时时刻刻、随时随地以身证得八解脱而住，以智慧见到后，某些烦恼已灭尽 - 此称为"时解脱"的补特伽罗。
2. 什么是非时解脱的补特伽罗？此处，某补特伽罗并非时时刻刻、随时随地以身证得八解脱而住，以智慧见到后，诸烦恼已灭尽 - 此称为"非时解脱"的补特伽罗。一切圣补特伽罗于圣解脱是非时解脱。
3. 什么是动摇法的补特伽罗？此处，某补特伽罗获得色俱或无色俱等定。他不是随愿获得者，不是无困获得者，不是无难获得者；不能随意、随欲、随量入定及出定。确实有此可能，因其放逸，彼等定会动摇 - 此称为"动摇法"的补特伽罗。
4. 什么是不动摇法的补特伽罗？此处，某补特伽罗获得色俱或无色俱等定。他是随愿获得者，是无困获得者，是无难获得者；能随意、随欲、随量入定及出定。绝无可能因其放逸，彼等定会动摇 - 此称为"不动摇法"的补特伽罗。一切圣补特伽罗于圣解脱是不动摇法。
5. 什么是退失法的补特伽罗？此处，某补特伽罗获得色俱或无色俱等定。他不是随愿获得者，不是无困获得者，不是无难获得者；不能随意、随欲、随量入定及出定。确实有此可能，因放逸，彼补特伽罗会从彼等定退失 - 此称为"退失法"的补特伽罗。
6. 什么是不退失法的补特伽罗？此处，某补特伽罗获得色俱或无色俱等定。他是随愿获得者，是无困获得者，是无难获得者；能随意、随欲、随量入定及出定。绝无可能因放逸，彼补特伽罗会从彼等定退失 - 此称为"不退失法"的补特伽罗。一切圣补特伽罗于圣解脱是不退失法。
7. 什么是思惟所依的补特伽罗？此处，某补特伽罗获得色俱或无色俱等定。他不是随愿获得者，不是无困获得者，不是无难获得者；不能随意、随欲、随量入定及出定。若随思惟，则不从彼等定退失。若不随思惟，则从彼等定退失 - 此称为"思惟所依"的补特伽罗。
8. 什么是守护所依的补特伽罗？此处，某补特伽罗获得色俱或无色俱等定。他不是随愿获得者，不是无困获得者，不是无难获得者；不能随意、随欲、随量入定及出定。若守护，则不从彼等定退失。若不守护，则从彼等定退失 - 此称为"守护所依"的补特伽罗。

9. Katamo ca puggalo puthujjano? Yassa puggalassa tīṇi saṃyojanāni appahīnāni; na ca tesaṃ dhammānaṃ pahānāya paṭipanno – ayaṃ vuccati puggalo ‘‘puthujjano’’.

10. Katamo ca puggalo gotrabhū? Yesaṃ dhammānaṃ samanantarā ariyadhammassa avakkanti hoti tehi dhammehi samannāgato – ayaṃ vuccati puggalo ‘‘gotrabhū’’.

11. Katamo ca puggalo bhayūparato? Satta sekkhā bhayūparatā, ye ca puthujjanā sīlavanto. Arahā abhayūparato.

12. Katamo ca puggalo abhabbāgamano? Ye te puggalā kammāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā, assaddhā acchandikā duppaññā eḷā, abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime vuccanti puggalā ‘‘abhabbāgamanā’’.

13. Katamo ca puggalo bhabbāgamano? Ye te puggalā na kammāvaraṇena samannāgatā, na kilesāvaraṇena samannāgatā, na vipākāvaraṇena samannāgatā, saddhā chandikā paññavanto [paññavantā (sī.)] aneḷā, bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime vuccanti puggalā ‘‘bhabbāgamanā’’.

14. Katamo ca puggalo niyato? Pañca puggalā ānantarikā, ye ca micchādiṭṭhikā niyatā, aṭṭha ca ariyapuggalā niyatā. Avasesā puggalā aniyatā.

15. Katamo ca puggalo paṭipannako? Cattāro maggasamaṅgino puggalā paṭipannakā, cattāro phalasamaṅgino puggalā phale ṭhitā.

16. Katamo ca puggalo samasīsī? Yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca – ayaṃ vuccati puggalo ‘‘samasīsī’’.

17. Katamo ca puggalo ṭhitakappī? Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti. Ayaṃ vuccati puggalo ‘‘ṭhitakappī’’. Sabbepi maggasamaṅgino puggalā ṭhitakappino.

18. Katamo ca puggalo ariyo? Aṭṭha ariyapuggalā ariyā. Avasesā puggalā anariyā.

19. Katamo ca puggalo sekkho? Cattāro maggasamaṅgino tayo phalasamaṅgino puggalā ‘‘sekkhā’’. Arahā asekkho. Avasesā puggalā nevasekkhanāsekkhā.

20. Katamo ca puggalo tevijjo? Tīhi vijjāhi samannāgato puggalo ‘‘tevijjo’’.

21. Katamo ca puggalo chaḷabhiñño? Chahi abhiññāhi samannāgato puggalo ‘‘chaḷabhiñño’’.

22. Katamo ca puggalo sammāsambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati; tattha ca sabbaññutaṃ pāpuṇāti, balesu ca vasībhāvaṃ – ayaṃ vuccati puggalo ‘‘sammāsambuddho’’.

23. Katamo ca puggalo paccekasambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati; na ca tattha sabbaññutaṃ pāpuṇāti, na ca balesu vasībhāvaṃ – ayaṃ vuccati puggalo ‘‘paccekasambuddho’’.

24. Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘ubhatobhāgavimutto’’.

25. Katamo ca puggalo paññāvimutto? Idhekacco puggalo na heva kho aṭṭha vimokkhe kāyena phusitvā viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ‘‘paññāvimutto’’.



9. 什么是凡夫补特伽罗？某补特伽罗未断三结，也未为断彼等法而修行 - 此称为"凡夫"补特伽罗。
10. 什么是种姓补特伽罗？具足那些法，紧接着会进入圣法 - 此称为"种姓"补特伽罗。
11. 什么是因怖畏而止息的补特伽罗？七有学因怖畏而止息，以及持戒的凡夫。阿罗汉是无畏而止息。
12. 什么是不能到达的补特伽罗？那些具足业障、烦恼障、异熟障，无信、无欲、愚钝、哑的补特伽罗，不能进入善法的决定性与正性 - 这些称为"不能到达"的补特伽罗。
13. 什么是能到达的补特伽罗？那些不具足业障、不具足烦恼障、不具足异熟障，有信、有欲、有慧、不哑的补特伽罗，能进入善法的决定性与正性 - 这些称为"能到达"的补特伽罗。
14. 什么是决定的补特伽罗？五无间业者，邪见决定者，以及八圣补特伽罗是决定的。其余补特伽罗是不决定的。
15. 什么是行道的补特伽罗？四道具足者是行道的补特伽罗，四果具足者是住于果的补特伽罗。
16. 什么是等头的补特伽罗？某补特伽罗的漏尽与命终同时无先后 - 此称为"等头"补特伽罗。
17. 什么是住劫的补特伽罗？若此补特伽罗正在为证悟须陀洹果而修行，而正值劫末燃烧之时，在此补特伽罗未证悟须陀洹果之前，劫末不会燃烧。此称为"住劫"补特伽罗。一切道具足者补特伽罗都是住劫者。
18. 什么是圣补特伽罗？八圣补特伽罗是圣者。其余补特伽罗是非圣者。
19. 什么是有学补特伽罗？四道具足者和三果具足者是"有学"。阿罗汉是无学。其余补特伽罗既非有学亦非无学。
20. 什么是三明补特伽罗？具足三明的补特伽罗是"三明"。
21. 什么是六神通补特伽罗？具足六神通的补特伽罗是"六神通"。
22. 什么是正等正觉补特伽罗？此处，某补特伽罗对于前所未闻之法自证诸谛；于此获得一切知性，于诸力得自在 - 此称为"正等正觉"补特伽罗。
23. 什么是辟支佛补特伽罗？此处，某补特伽罗对于前所未闻之法自证诸谛；但未于此获得一切知性，亦未于诸力得自在 - 此称为"辟支佛"补特伽罗。
24. 什么是俱分解脱补特伽罗？此处，某补特伽罗以身证得八解脱而住；以智慧见到后，诸漏已灭尽 - 此称为"俱分解脱"补特伽罗。
25. 什么是慧解脱补特伽罗？此处，某补特伽罗并非以身证得八解脱而住；以智慧见到后，诸漏已灭尽。此称为"慧解脱"补特伽罗。

26. Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati ; paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ‘‘kāyasakkhī’’.

27. Katamo ca puggalo diṭṭhippatto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘diṭṭhippatto’’.

28. Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathā diṭṭhippattassa – ayaṃ vuccati puggalo ‘‘saddhāvimutto’’.

29. Katamo ca puggalo dhammānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti – ayaṃ vuccati puggalo ‘‘dhammānusārī’’. Sotāpattiphalasacchikiriyāya paṭipanno puggalo dhammānusārī phale ṭhito diṭṭhippatto.

30. Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti – ayaṃ vuccati puggalo ‘‘saddhānusārī’’. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī phale ṭhito saddhāvimutto.

31. Katamo ca puggalo sattakkhattuparamo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano [sambodhiparāyaṇo (sī. ka.)]. So sattakkhattuṃ deve ca mānuse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘sattakkhattuparamo’’.

32. Katamo ca puggalo kolaṅkolo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. So dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘kolaṅkolo’’.

33. Katamo ca puggalo ekabījī? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. So ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘ekabījī’’.

34. Katamo ca puggalo sakadāgāmī? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti , sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti – ayaṃ vuccati puggalo ‘‘sakadāgāmī’’.

35. Katamo ca puggalo anāgāmī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā – ayaṃ vuccati puggalo ‘‘anāgāmī’’.



26. 什么是身证补特伽罗？此处，某补特伽罗以身证得八解脱而住；以智慧见到后，某些漏已灭尽。此称为"身证"补特伽罗。
27. 什么是见至补特伽罗？此处，某补特伽罗如实了知"此是苦"，如实了知"此是苦集"，如实了知"此是苦灭"，如实了知"此是趣向苦灭之道"。如来所说之法，他以智慧洞见、思察。以智慧见到后，某些漏已灭尽 - 此称为"见至"补特伽罗。
28. 什么是信解脱补特伽罗？此处，某补特伽罗如实了知"此是苦"，如实了知"此是苦集"，如实了知"此是苦灭"，如实了知"此是趣向苦灭之道"。如来所说之法，他以智慧洞见、思察。以智慧见到后，某些漏已灭尽，但不如见至者 - 此称为"信解脱"补特伽罗。
29. 什么是随法行补特伽罗？某补特伽罗为证悟须陀洹果而修行时，慧根增上，以慧为先导、以慧为前导修习圣道 - 此称为"随法行"补特伽罗。为证悟须陀洹果而修行的补特伽罗是随法行，住于果时是见至。
30. 什么是随信行补特伽罗？某补特伽罗为证悟须陀洹果而修行时，信根增上，以信为先导、以信为前导修习圣道 - 此称为"随信行"补特伽罗。为证悟须陀洹果而修行的补特伽罗是随信行，住于果时是信解脱。
31. 什么是极七返补特伽罗？此处，某补特伽罗因断尽三结而成为须陀洹，不堕恶趣，决定趣向正觉。他往返天界与人间七次后便作苦边际 - 此称为"极七返"补特伽罗。
32. 什么是家家补特伽罗？此处，某补特伽罗因断尽三结而成为须陀洹，不堕恶趣，决定趣向正觉。他往返两三家后便作苦边际 - 此称为"家家"补特伽罗。
33. 什么是一种子补特伽罗？此处，某补特伽罗因断尽三结而成为须陀洹，不堕恶趣，决定趣向正觉。他仅一次投生人间后便作苦边际 - 此称为"一种子"补特伽罗。
34. 什么是一来补特伽罗？此处，某补特伽罗因断尽三结，贪嗔痴薄，成为一来，仅一次来此世间后便作苦边际 - 此称为"一来"补特伽罗。
35. 什么是不还补特伽罗？此处，某补特伽罗因断尽五下分结而成为化生者，在彼处般涅槃，不从彼世间返回 - 此称为"不还"补特伽罗。

36. Katamo ca puggalo antarāparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So upapannaṃ vā samanantarā appattaṃ vā vemajjhaṃ āyuppamāṇaṃ ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘antarāparinibbāyī’’.

37. Katamo ca puggalo upahaccaparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So atikkamitvā vemajjhaṃ āyuppamāṇaṃ upahacca vā kālakiriyaṃ [kālaṃ kiriyaṃ (ka.)] ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘upahaccaparinibbāyī’’.

38. Katamo ca puggalo asaṅkhāraparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So asaṅkhārena ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘asaṅkhāraparinibbāyī’’.

39. Katamo ca puggalo sasaṅkhāraparinibbāyī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So sasaṅkhārena ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘sasaṅkhāraparinibbāyī’’.

40. Katamo ca puggalo uddhaṃsoto akaniṭṭhagāmī? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. So avihā cuto atappaṃ gacchati, atappā cuto sudassaṃ gacchati, sudassā cuto sudassiṃ gacchati, sudassiyā cuto akaniṭṭhaṃ gacchati; akaniṭṭhe ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saṃyojanānaṃ pahānāya – ayaṃ vuccati puggalo ‘‘uddhaṃsoto akaniṭṭhagāmī’’.

41. Katamo ca puggalo sotāpanno sotāpattiphalasacchikiriyāya paṭipanno? Tiṇṇaṃ saṃyojanānaṃ pahānāya paṭipanno puggalo sotāpattiphalasacchikiriyāya paṭipanno. Yassa puggalassa tīṇi saṃyojanāni pahīnāni – ayaṃ vuccati puggalo ‘‘sotāpanno’’.

42. Kāmarāgabyāpādānaṃ tanubhāvāya paṭipanno puggalo sakadāgāmiphalasacchikiriyāya paṭipanno . Yassa puggalassa kāmarāgabyāpādā tanubhūtā – ayaṃ vuccati puggalo ‘‘sakadāgāmī’’.

43. Kāmarāgabyāpādānaṃ anavasesappahānāya paṭipanno puggalo anāgāmiphalasacchikiriyāya paṭipanno. Yassa puggalassa kāmarāgabyāpādā anavasesā pahīnā – ayaṃ vuccati puggalo ‘‘anāgāmī’’.

44. Rūparāgaarūparāgamānauddhaccaavijjāya anavasesappahānāya paṭipanno puggalo arahattaphalasacchikiriyāya paṭipanno. Yassa puggalassa rūparāgo arūparāgo māno uddhaccaṃ avijjā anavasesā pahīnā – ayaṃ vuccati puggalo ‘‘arahā’’.

Ekakaniddeso.

2. Dukapuggalapaññatti

45. Katamo ca puggalo kodhano? Tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ [dūsanā dūsitattaṃ (syā.)] byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati kodho. Yassa puggalassa ayaṃ kodho appahīno – ayaṃ vuccati puggalo ‘‘kodhano’’.



36. 什么是中般涅槃补特伽罗？此处，某补特伽罗因断尽五下分结而成为化生者，在彼处般涅槃，不从彼世间返回。他在刚投生后或未到寿命中间时，生起圣道以断除上分结 - 此称为"中般涅槃"补特伽罗。
37. 什么是临终般涅槃补特伽罗？此处，某补特伽罗因断尽五下分结而成为化生者，在彼处般涅槃，不从彼世间返回。他超过寿命中间，接近死亡时，生起圣道以断除上分结 - 此称为"临终般涅槃"补特伽罗。
38. 什么是无行般涅槃补特伽罗？此处，某补特伽罗因断尽五下分结而成为化生者，在彼处般涅槃，不从彼世间返回。他无行地生起圣道以断除上分结 - 此称为"无行般涅槃"补特伽罗。
39. 什么是有行般涅槃补特伽罗？此处，某补特伽罗因断尽五下分结而成为化生者，在彼处般涅槃，不从彼世间返回。他有行地生起圣道以断除上分结 - 此称为"有行般涅槃"补特伽罗。
40. 什么是上流至色究竟补特伽罗？此处，某补特伽罗因断尽五下分结而成为化生者，在彼处般涅槃，不从彼世间返回。他从无烦天死后往无热天，从无热天死后往善现天，从善现天死后往善见天，从善见天死后往色究竟天；在色究竟天生起圣道以断除上分结 - 此称为"上流至色究竟"补特伽罗。
41. 什么是须陀洹和为证悟须陀洹果而修行的补特伽罗？为断除三结而修行的补特伽罗是为证悟须陀洹果而修行者。已断除三结的补特伽罗称为"须陀洹"。
42. 为减轻欲贪、瞋恚而修行的补特伽罗是为证悟斯陀含果而修行者。欲贪、瞋恚已减轻的补特伽罗称为"斯陀含"。
43. 为完全断除欲贪、瞋恚而修行的补特伽罗是为证悟阿那含果而修行者。完全断除欲贪、瞋恚的补特伽罗称为"阿那含"。
44. 为完全断除色贪、无色贪、慢、掉举、无明而修行的补特伽罗是为证悟阿罗汉果而修行者。完全断除色贪、无色贪、慢、掉举、无明的补特伽罗称为"阿罗汉"。
单一补特伽罗施设竟。
二补特伽罗施设
45. 什么是易怒的补特伽罗？此中，什么是忿怒？凡是忿怒、发怒、忿怒状态，瞋恚、瞋恨、瞋恨状态，恼害、恼怒、恼怒状态，敌对、对抗，暴躁，不满，心的不悦 - 这称为忿怒。对某补特伽罗来说，这种忿怒未断除 - 此称为"易怒"的补特伽罗。

46. Katamo ca puggalo upanāhī? Tattha katamo upanāho? Pubbakālaṃ kodho aparakālaṃ upanāho. Yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā [āṭhapanā (ka.) vibha. 891] ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa – ayaṃ vuccati upanāho . Yassa puggalassa ayaṃ upanāho appahīno – ayaṃ vuccati puggalo ‘‘upanāhī’’.

47. Katamo ca puggalo makkhī? Tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṃ [makkhīyanā makkhīyitattaṃ (sī.), makkhiyanā makkhiyitattaṃ (ka.)] niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati makkho. Yassa puggalassa ayaṃ makkho appahīno – ayaṃ vuccati puggalo ‘‘makkhī’’.

48. Katamo ca puggalo paḷāsī? Tattha katamo paḷāso? Yo paḷāso paḷāsāyanā paḷāsāyitattaṃ paḷāsāhāro vivādaṭṭhānaṃ yugaggāho appaṭinissaggo – ayaṃ vuccati paḷāso. Yassa puggalassa ayaṃ paḷāso appahīno – ayaṃ vuccati puggalo ‘‘paḷāsī’’.

49. Katamo ca puggalo issukī? Tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā [ussuyā ussuyanā (ka.) vibha. 893] usūyitattaṃ – ayaṃ vuccati issā. Yassa puggalassa ayaṃ issā appahīnā – ayaṃ vuccati puggalo ‘‘issukī’’.

50. Katamo ca puggalo maccharī? Tattha katamaṃ macchariyaṃ? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Yassa puggalassa idaṃ macchariyaṃ appahīnaṃ – ayaṃ vuccati puggalo ‘‘maccharī’’.

51. Katamo ca puggalo saṭho? Tattha katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho. Yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ [kakkhaḷatā kakkhaḷiyaṃ (syā.) evaṃ khuddakavibhaṅgadukaniddesepi] parikkhattattā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Yassa puggalassa idaṃ sāṭheyyaṃ appahīnaṃ – ayaṃ vuccati puggalo ‘‘saṭho’’.

52. Katamo ca puggalo māyāvī? Tattha katamā māyā? Idhekacco kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati – ‘‘mā maṃ jaññā’’ti icchati, ‘‘mā maṃ jaññā’’ti saṅkappati ‘‘mā maṃ jaññā’’ti vācaṃ bhāsati, ‘‘mā maṃ jaññā’’ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassa puggalassa ayaṃ māyā appahīnā – ayaṃ vuccati puggalo ‘‘māyāvī’’.

53. Katamo ca puggalo ahiriko? Tattha katamaṃ ahirikaṃ? Yaṃ na hirīyati hiriyitabbena na hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ahirikaṃ. Iminā ahirikena samannāgato puggalo ‘‘ahiriko’’.

54. Katamo ca puggalo anottappī? Tattha katamaṃ anottappaṃ? Yaṃ na ottappati ottappitabbena na ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati anottappaṃ. Iminā anottappena samannāgato puggalo ‘‘anottappī’’.



46. 什么是怀恨的补特伽罗？此中，什么是怀恨？先前是忿怒，后来是怀恨。凡是这样的怀恨、怀恨性、怀恨状态，固执、执着、坚持、连续、持续、加强忿怒 - 这称为怀恨。对某补特伽罗来说，这种怀恨未断除 - 此称为"怀恨"的补特伽罗。
47. 什么是覆藏的补特伽罗？此中，什么是覆藏？凡是覆藏、覆藏性、覆藏状态，粗暴、粗暴行为 - 这称为覆藏。对某补特伽罗来说，这种覆藏未断除 - 此称为"覆藏"的补特伽罗。
48. 什么是固执的补特伽罗？此中，什么是固执？凡是固执、固执性、固执状态，固执的食物，争论的立场，坚持己见，不放弃 - 这称为固执。对某补特伽罗来说，这种固执未断除 - 此称为"固执"的补特伽罗。
49. 什么是嫉妒的补特伽罗？此中，什么是嫉妒？对他人的利养、恭敬、尊重、崇拜、礼敬、供养的嫉妒、嫉妒性、嫉妒状态，妒忌、妒忌性、妒忌状态 - 这称为嫉妒。对某补特伽罗来说，这种嫉妒未断除 - 此称为"嫉妒"的补特伽罗。
50. 什么是吝啬的补特伽罗？此中，什么是吝啬？五种吝啬：住处吝啬、家族吝啬、利养吝啬、美名吝啬、法吝啬。凡是这样的吝啬、吝啬性、吝啬状态，悭贪、悭吝、吝惜、心的不舍 - 这称为吝啬。对某补特伽罗来说，这种吝啬未断除 - 此称为"吝啬"的补特伽罗。
51. 什么是狡猾的补特伽罗？此中，什么是狡猾？此处，某人是狡猾的、极狡猾的。凡是狡猾、狡猾性、狡诈、欺骗性、欺骗、虚伪、虚伪性 - 这称为狡猾。对某补特伽罗来说，这种狡猾未断除 - 此称为"狡猾"的补特伽罗。
52. 什么是诡诈的补特伽罗？此中，什么是诡诈？此处，某人以身行恶行，以语行恶行，以意行恶行后，为了隐藏它而生起邪恶的欲望："愿人不知我"，他希望"愿人不知我"，他思惟"愿人不知我"，他说"愿人不知我"，他以身体努力"愿人不知我"。凡是这样的诡诈、诡诈性、欺骗、欺诈、诈骗、隐瞒、掩饰、隐藏、遮蔽、不公开、不显露、掩盖、作恶 - 这称为诡诈。对某补特伽罗来说，这种诡诈未断除 - 此称为"诡诈"的补特伽罗。
53. 什么是无惭的补特伽罗？此中，什么是无惭？对应惭愧的不惭愧，对恶不善法的成就不惭愧 - 这称为无惭。具足此无惭的补特伽罗是"无惭"的。
54. 什么是无愧的补特伽罗？此中，什么是无愧？对应畏惧的不畏惧，对恶不善法的成就不畏惧 - 这称为无愧。具足此无愧的补特伽罗是"无愧"的。

55. Katamo ca puggalo dubbaco? Tattha katamo dovacassatā? Sahadhammike vuccamāne dovacassāyaṃ dovacassiyaṃ dovacassatā vippaṭikulaggāhitā vipaccanīkasātatā anādariyaṃ anādariyatā agāravatā appatissavatā – ayaṃ vuccati dovacassatā. Imāya dovacassatāya samannāgato puggalo ‘‘dubbaco’’.

56. Katamo ca puggalo pāpamitto? Tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā – ayaṃ vuccati pāpamittatā. Imāya pāpamittatāya samannāgato puggalo ‘‘pāpamitto’’.

57. Katamo ca puggalo indriyesu aguttadvāro? Tattha katamā indriyesu aguttadvāratā? Idhekacco puggalo 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. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro – ayaṃ vuccati indriyesu aguttadvāratā. Imāya indriyesu aguttadvāratāya samannāgato puggalo ‘‘indriyesu aguttadvāro’’.

58. Katamo ca puggalo bhojane amattaññū? Tattha katamā bhojane amattaññutā? Idhekacco puggalo appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya, yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane – ayaṃ vuccati bhojane amattaññutā. Imāya bhojane amattaññutāya samannāgato puggalo ‘‘bhojane amattaññū’’.

59. Katamo ca puggalo muṭṭhassati? Tattha katamaṃ muṭṭhassaccaṃ? Yā assati ananussati appaṭissati assati assaraṇatā adhāraṇatā pilāpanatā sammusanatā – idaṃ vuccati muṭṭhassaccaṃ. Iminā muṭṭhassaccena samannāgato puggalo ‘‘muṭṭhassati’’.

60. Katamo ca puggalo asampajāno? Tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā [asaṃgāhanā apariyogāhanā (sī. syā. ka.)] asamapekkhaṇā apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ – idaṃ vuccati asampajaññaṃ. Iminā asampajaññena samannāgato puggalo ‘‘asampajāno’’.

61. Katamo ca puggalo sīlavipanno? Tattha katamā sīlavipatti? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo – ayaṃ vuccati sīlavipatti. Sabbampi dussilyaṃ sīlavipatti. Imāya sīlavipattiyā samannāgato puggalo ‘‘sīlavipanno’’.



55. 什么是难劝的补特伽罗？此中，什么是难劝性？当被如法劝告时，难劝、难劝性、难劝状态，固执己见，喜欢反对，不尊重、不尊重性、不恭敬、不顺从 - 这称为难劝性。具足此难劝性的补特伽罗是"难劝"的。
56. 什么是恶友的补特伽罗？此中，什么是恶友性？那些无信、破戒、少闻、吝啬、愚痴的人，与他们交往、亲近、频繁接触、结交、亲密、亲善、随从 - 这称为恶友性。具足此恶友性的补特伽罗是"恶友"的。
57. 什么是根门不防护的补特伽罗？此中，什么是根门不防护性？此处，某人以眼见色后，执取相、执取细相；由于眼根不防护而住，贪忧恶不善法会流入，他不实行防护，不守护眼根，不于眼根生起防护。以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意识法后，执取相、执取细相；由于意根不防护而住，贪忧恶不善法会流入，他不实行防护，不守护意根，不于意根生起防护。对这六根的不守护、不保护、不防卫、不防护 - 这称为根门不防护性。具足此根门不防护性的补特伽罗是"根门不防护"的。
58. 什么是饮食不知量的补特伽罗？此中，什么是饮食不知量性？此处，某人不如理思惟而食用食物，为嬉戏、为骄慢、为装饰、为庄严，在此不知足、不知量、不如理思惟饮食 - 这称为饮食不知量性。具足此饮食不知量性的补特伽罗是"饮食不知量"的。
59. 什么是失念的补特伽罗？此中，什么是失念性？凡是不念、不随念、不忆念、不念性、不忆持性、忘失性、迷糊性 - 这称为失念性。具足此失念性的补特伽罗是"失念"的。
60. 什么是不正知的补特伽罗？此中，什么是不正知性？凡是无知、不见、不通达、不了解、不觉悟、不洞察、不把握、不深入、不审察、不反省、不明了、愚钝、愚痴、不正知、痴、迷惑、愚昧、无明、无明暴流、无明轭、无明随眠、无明缠缚、无明障、痴、不善根 - 这称为不正知性。具足此不正知性的补特伽罗是"不正知"的。
61. 什么是破戒的补特伽罗？此中，什么是破戒性？身体的违犯、语言的违犯、身语的违犯 - 这称为破戒性。一切恶戒都是破戒性。具足此破戒性的补特伽罗是"破戒"的。

62. Katamo ca puggalo diṭṭhivipanno? Tattha katamā diṭṭhivipatti? ‘‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko , natthi paro loko , natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho [vipariyesaggāho (sabbattha) padasiddhi cintetabbā], ayaṃ vuccati diṭṭhivipatti. Sabbāpi micchādiṭṭhi diṭṭhivipatti. Imāya diṭṭhivipattiyā samannāgato puggalo ‘‘diṭṭhivipanno’’.

63. Katamo ca puggalo ajjhattasaṃyojano? Yassa puggalassa pañcorambhāgiyāni saṃyojanāni appahīnāni – ayaṃ vuccati puggalo ‘‘ajjhattasaṃyojano’’.

64. Katamo ca puggalo bahiddhāsaṃyojano? Yassa puggalassa pañcuddhambhāgiyāni saṃyojanāni appahīnāni – ayaṃ vuccati puggalo ‘‘bahiddhāsaṃyojano’’.

65. Katamo ca puggalo akkodhano? Tattha katamo kodho? Yo kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa – ayaṃ vuccati kodho. Yassa puggalassa ayaṃ kodho pahīno – ayaṃ vuccati puggalo ‘‘akkodhano’’.

66. Katamo ca puggalo anupanāhī? Tattha katamo upanāho? Pubbakālaṃ kodho aparakālaṃ upanāho yo evarūpo upanāho upanayhanā upanayhitattaṃ aṭṭhapanā ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkammaṃ kodhassa – ayaṃ vuccati upanāho. Yassa puggalassa ayaṃ upanāho pahīno – ayaṃ vuccati puggalo ‘‘anupanāhī’’.

67. Katamo ca puggalo amakkhī? Tattha katamo makkho? Yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati makkho. Yassa puggalassa ayaṃ makkho pahīno – ayaṃ vuccati puggalo ‘‘amakkhī’’.

68. Katamo ca puggalo apaḷāsī? Tattha katamo paḷāso? Yo paḷāso paḷāsāyanā paḷāsāyitattaṃ paḷāsāhāro vivādaṭṭhānaṃ yugaggāho appaṭinissaggo – ayaṃ vuccati paḷāso. Yassa puggalassa ayaṃ paḷāso pahīno – ayaṃ vuccati puggalo ‘‘apaḷāsī’’.

69. Katamo ca puggalo anissukī? Tattha katamā issā? Yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – ayaṃ vuccati issā. Yassa puggalassa ayaṃ issā pahīnā – ayaṃ vuccati puggalo ‘‘anissukī’’.

70. Katamo ca pugalo amaccharī? Tattha katamaṃ macchariyaṃ? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Yassa puggalassa idaṃ macchariyaṃ pahīnaṃ – ayaṃ vuccati puggalo ‘‘amaccharī’’.



62. 什么是邪见的补特伽罗？此中，什么是邪见性？"无布施，无供养，无祭祀，无善恶业的果报，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、依自己的证智而宣说此世他世的。"凡是这样的见解、邪见、邪见丛林、邪见荒野、邪见歪曲、邪见动摇、邪见结、执著、固执、偏执、妄执、邪道、邪路、邪性、外道处、颠倒执取 - 这称为邪见性。一切邪见都是邪见性。具足此邪见性的补特伽罗是"邪见"的。
63. 什么是内结的补特伽罗？某补特伽罗的五下分结未断除 - 此称为"内结"的补特伽罗。
64. 什么是外结的补特伽罗？某补特伽罗的五上分结未断除 - 此称为"外结"的补特伽罗。
65. 什么是无忿怒的补特伽罗？此中，什么是忿怒？凡是忿怒、发怒、忿怒状态，瞋恚、瞋恨、瞋恨状态，恼害、恼怒、恼怒状态，敌对、对抗，暴躁，不满，心的不悦 - 这称为忿怒。对某补特伽罗来说，这种忿怒已断除 - 此称为"无忿怒"的补特伽罗。
66. 什么是无怀恨的补特伽罗？此中，什么是怀恨？先前是忿怒，后来是怀恨。凡是这样的怀恨、怀恨性、怀恨状态，固执、执着、坚持、连续、持续、加强忿怒 - 这称为怀恨。对某补特伽罗来说，这种怀恨已断除 - 此称为"无怀恨"的补特伽罗。
67. 什么是无覆藏的补特伽罗？此中，什么是覆藏？凡是覆藏、覆藏性、覆藏状态，粗暴、粗暴行为 - 这称为覆藏。对某补特伽罗来说，这种覆藏已断除 - 此称为"无覆藏"的补特伽罗。
68. 什么是无固执的补特伽罗？此中，什么是固执？凡是固执、固执性、固执状态，固执的食物，争论的立场，坚持己见，不放弃 - 这称为固执。对某补特伽罗来说，这种固执已断除 - 此称为"无固执"的补特伽罗。
69. 什么是无嫉妒的补特伽罗？此中，什么是嫉妒？对他人的利养、恭敬、尊重、崇拜、礼敬、供养的嫉妒、嫉妒性、嫉妒状态，妒忌、妒忌性、妒忌状态 - 这称为嫉妒。对某补特伽罗来说，这种嫉妒已断除 - 此称为"无嫉妒"的补特伽罗。
70. 什么是无吝啬的补特伽罗？此中，什么是吝啬？五种吝啬：住处吝啬、家族吝啬、利养吝啬、美名吝啬、法吝啬。凡是这样的吝啬、吝啬性、吝啬状态，悭贪、悭吝、吝惜、心的不舍 - 这称为吝啬。对某补特伽罗来说，这种吝啬已断除 - 此称为"无吝啬"的补特伽罗。

71. Katamo ca puggalo asaṭho? Tattha katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho. Yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Yassa puggalassa idaṃ sāṭheyyaṃ pahīnaṃ – ayaṃ vuccati puggalo ‘‘asaṭho’’.

72. Katamo ca puggalo amāyāvī? Tattha katamā māyā? Idhekacco puggalo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati – ‘‘mā maṃ jaññā’’ti icchati, ‘‘mā maṃ jaññā’’ti saṅkappati, ‘‘mā maṃ jaññā’’ti vācaṃ bhāsati, ‘‘mā maṃ jaññā’’ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accāsarā vañcanā nikati vikiraṇā pariharaṇā gūhanā parigūhanā chādanā paṭicchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassa puggalassa ayaṃ māyā pahīnā – ayaṃ vuccati puggalo ‘‘amāyāvī’’.

73. Katamo ca puggalo hirimā? Tattha katamā hirī? Yaṃ hirīyati hiriyitabbena hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – ayaṃ vuccati hirī. Imāya hiriyā samannāgato puggalo ‘‘hirimā’’.

74. Katamo ca puggalo ottappī? Tattha katamaṃ ottappaṃ? Yaṃ ottappati ottappitabbena ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā – idaṃ vuccati ottappaṃ. Iminā ottappena samannāgato puggalo ‘‘ottappī’’.

75. Katamo ca puggalo suvaco? Tattha katamā sovacassatā? Sahadhammike vuccamāne sovacassāyaṃ sovacassiyaṃ sovacassatā avippaṭikulaggāhitā avipaccanīkasātatā sādariyaṃ sādariyatā sagāravatā sappatissavatā – ayaṃ vuccati sovacassatā. Imāya sovacassatāya samannāgato puggalo ‘‘suvaco’’.

76. Katamo ca puggalo kalyāṇamitto? Tattha katamā kalyāṇamittatā? Ye te puggalā saddhā sīlavanto bahussutā cāgavanto paññavanto, yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti sampavaṅkatā – ayaṃ vuccati kalyāṇamittatā. Imāya kalyāṇamittatāya samannāgato puggalo ‘‘kalyāṇamitto’’.

77. Katamo ca puggalo indriyesu guttadvāro? Tattha katamā indriyesu guttadvāratā? Idhekacco puggalo 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…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ gutti gopanā ārakkho saṃvaro – ayaṃ vuccati indriyesu guttadvāratā. Imāya indriyesu guttadvāratāya samannāgato puggalo ‘‘indriyesu guttadvāro’’.



71. 什么是不狡猾的补特伽罗？此中，什么是狡猾？此处，某人是狡猾的、极狡猾的。凡是狡猾、狡猾性、狡诈、欺骗性、欺骗、虚伪、虚伪性 - 这称为狡猾。对某补特伽罗来说，这种狡猾已断除 - 此称为"不狡猾"的补特伽罗。
72. 什么是不诡诈的补特伽罗？此中，什么是诡诈？此处，某人以身行恶行，以语行恶行，以意行恶行后，为了隐藏它而生起邪恶的欲望："愿人不知我"，他希望"愿人不知我"，他思惟"愿人不知我"，他说"愿人不知我"，他以身体努力"愿人不知我"。凡是这样的诡诈、诡诈性、欺骗、欺诈、诈骗、隐瞒、掩饰、隐藏、遮蔽、不公开、不显露、掩盖、作恶 - 这称为诡诈。对某补特伽罗来说，这种诡诈已断除 - 此称为"不诡诈"的补特伽罗。
73. 什么是有惭的补特伽罗？此中，什么是惭？对应惭愧的惭愧，对恶不善法的成就惭愧 - 这称为惭。具足此惭的补特伽罗是"有惭"的。
74. 什么是有愧的补特伽罗？此中，什么是愧？对应畏惧的畏惧，对恶不善法的成就畏惧 - 这称为愧。具足此愧的补特伽罗是"有愧"的。
75. 什么是易劝的补特伽罗？此中，什么是易劝性？当被如法劝告时，易劝、易劝性、易劝状态，不固执己见，不喜欢反对，尊重、尊重性、恭敬、顺从 - 这称为易劝性。具足此易劝性的补特伽罗是"易劝"的。
76. 什么是善友的补特伽罗？此中，什么是善友性？那些有信、持戒、多闻、慷慨、有慧的人，与他们交往、亲近、频繁接触、结交、亲密、亲善、随从 - 这称为善友性。具足此善友性的补特伽罗是"善友"的。
77. 什么是根门防护的补特伽罗？此中，什么是根门防护性？此处，某人以眼见色后，不执取相、不执取细相；由于眼根不防护而住，贪忧恶不善法会流入，他实行防护，守护眼根，于眼根生起防护。以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意识法后，不执取相、不执取细相；由于意根不防护而住，贪忧恶不善法会流入，他实行防护，守护意根，于意根生起防护。对这六根的守护、保护、防卫、防护 - 这称为根门防护性。具足此根门防护性的补特伽罗是"根门防护"的。

78. Katamo ca puggalo bhojane mattaññū? Tattha katamā bhojane mattaññutā? Idhekacco puggalo 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. Yā tattha santuṭṭhitā mattaññutā paṭisaṅkhā bhojane – ayaṃ vuccati bhojane mattaññutā. Imāya bhojane mattaññutāya samannāgato puggalo ‘‘bhojane mattaññū’’.

79. Katamo ca puggalo upaṭṭhitassati? Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammusanatā sati satindriyaṃ satibalaṃ sammāsati – ayaṃ vuccati sati. Imāya satiyā samannāgato puggalo ‘‘upaṭṭhitassati’’.

80. Katamo ca puggalo sampajāno? Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati sampajaññaṃ. Iminā sampajaññena samannāgato puggalo ‘‘sampajāno’’.

81. Katamo ca puggalo sīlasampanno? Tattha katamā sīlasampadā? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo – ayaṃ vuccati sīlasampadā. Sabbopi sīlasaṃvaro sīlasampadā. Imāya sīlasampadāya samannāgato puggalo ‘‘sīlasampanno’’.

82. Katamo ca puggalo diṭṭhisampanno? Tattha katamā diṭṭhisampadā? ‘‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti. Yā evarūpā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati diṭṭhisampadā. Sabbāpi sammādiṭṭhi diṭṭhisampadā. Imāya diṭṭhisampadāya samannāgato puggalo ‘‘diṭṭhisampanno’’.

83. Katame dve puggalā dullabhā lokasmiṃ? Yo ca pubbakārī, yo ca kataññū katavedī – ime dve puggalā dullabhā lokasmiṃ.

84. Katame dve puggalā duttappayā? Yo ca laddhaṃ laddhaṃ nikkhipati, yo ca laddhaṃ laddhaṃ vissajjeti – ime dve puggalā ‘‘duttappayā’’.

85. Katame dve puggalā sutappayā? Yo ca laddhaṃ laddhaṃ na nikkhipati, yo ca laddhaṃ laddhaṃ na vissajjeti – ime dve puggalā ‘‘sutappayā’’.

86. Katamesaṃ dvinnaṃ puggalānaṃ āsavā vaḍḍhanti? Yo ca na kukkuccāyitabbaṃ kukkuccāyati, yo ca kukkuccāyitabbaṃ na kukkuccāyati – imesaṃ dvinnaṃ puggalānaṃ āsavā vaḍḍhanti.

87. Katamesaṃ dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti? Yo ca na kukkuccāyitabbaṃ na kukkuccāyati, yo ca kukkuccāyitabbaṃ kukkuccāyati – imesaṃ dvinnaṃ puggalānaṃ āsavā na vaḍḍhanti.

88. Katamo ca puggalo hīnādhimutto? Idhekacco puggalo dussīlo hoti pāpadhammo, so aññaṃ dussīlaṃ pāpadhammaṃ sevati bhajati payirupāsati – ayaṃ vuccati puggalo ‘‘hīnādhimutto’’.



78. 什么是饮食适量的补特伽罗？此中，什么是饮食适量性？此处，某补特伽罗以正思惟而适量饮食——“既不为嬉戏、也不为醉酒、也不为装饰、也不为庄严；只为维持此身体的存在，避免伤害，支持梵行。如此，我将止息旧的痛苦，不再生起新的痛苦，我的旅途将是无可指责的，安乐的。”凡是在此满足的适量饮食——这称为饮食适量性。具足此饮食适量性的补特伽罗是"饮食适量"的。
79. 什么是具足正念的补特伽罗？此中，什么是正念？凡是正念、回忆、保持、保护、无迷失、无遗忘、正念的力量、正念的能力——这称为正念。具足此正念的补特伽罗是"具足正念"的。
80. 什么是具足正知的补特伽罗？此中，什么是正知？凡是智慧、了解、分析、辨别、法的分析、观察、识别、审视、聪慧、技能、正知、深思、细致的思考、深邃的智慧、洞察、正知的光辉、正知的照耀、正知的珍宝、无误的法的分析、正见——这称为正知。具足此正知的补特伽罗是"具足正知"的。
81. 什么是具足戒律的补特伽罗？此中，什么是戒律的具足？身体的无违犯、语言的无违犯、身体与语言的无违犯——这称为戒律的具足。一切戒律的防护都是戒律的具足。具足此戒律的具足的补特伽罗是"具足戒律"的。
82. 什么是具足正见的补特伽罗？此中，什么是正见的具足？"有布施，有供养，有祭祀，有善恶法的果报，有此世，有他世，有母，有父，有化生有情，世间有沙门婆罗门正行正道，依自己的证智而宣说此世他世。"凡是这样的智慧、了解……无误的法的分析、正见——这称为正见的具足。一切正见都是正见的具足。具足此正见的具足的补特伽罗是"具足正见"的。
83. 哪两种补特伽罗在世间是稀有的？一是前行者，二是知恩报恩者——这两种补特伽罗在世间是稀有的。
84. 哪两种补特伽罗是难得的？一是接受后就放弃，二是接受后就放下——这两种补特伽罗是"难得的"。
85. 哪两种补特伽罗是易得的？一是不放弃所获得的，二是不放下所获得的——这两种补特伽罗是"易得的"。
86. 哪两种补特伽罗的烦恼增多？一是不应有的忧虑而忧虑，二是应有的忧虑而不忧虑——这两种补特伽罗的烦恼增多。
87. 哪两种补特伽罗的烦恼不增多？一是不应有的忧虑而不忧虑，二是应有的忧虑而忧虑——这两种补特伽罗的烦恼不增多。
88. 什么是低劣志向的补特伽罗？此处，某补特伽罗是无戒的，行恶法的，他与其他无戒、行恶法的人交往、亲近、随从——这称为低劣志向的补特伽罗。

89. Katamo ca puggalo paṇītādhimutto? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, so aññaṃ sīlavantaṃ kalyāṇadhammaṃ sevati bhajati payirupāsati – ayaṃ vuccati puggalo ‘‘paṇītādhimutto’’.

90. Katamo ca puggalo titto? Paccekasambuddhā [paccekabuddho (sī.)] ye ca tathāgatassa sāvakā arahanto tittā. Sammāsambuddho titto ca tappetā ca [tappetā ca, ayaṃ vuccati puggalo titto (sī.)].

Dukaniddeso.

3. Tikapuggalapaññatti

91. Katamo ca puggalo nirāso? Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. So suṇāti – ‘‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tassa na evaṃ hoti – ‘‘kudāssu nāmāhampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’’ti. Ayaṃ vuccati puggalo ‘‘nirāso’’.

92. Katamo ca puggalo āsaṃso? Idhekacco puggalo sīlavā hoti kalyāṇadhammo. So suṇāti – ‘‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tassa evaṃ hoti – ‘‘kudāssu nāmāhampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’’ti. Ayaṃ vuccati puggalo ‘‘āsaṃso’’.

93. Katamo ca puggalo vigatāso? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. So suṇāti – ‘‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti. Tassa na evaṃ hoti – ‘‘kudāssu nāmāhampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’’ti. Taṃ kissa hetu? Yā hissa pubbe avimuttassa vimuttāsā, sā paṭippassaddhā. Ayaṃ vuccati puggalo ‘‘vigatāso’’.



89. 什么是高尚志向的补特伽罗？此处，某补特伽罗是持戒的，有善法的，他与其他持戒的、有善法的人交往、亲近、随从——这称为高尚志向的补特伽罗。
90. 什么是觉悟的补特伽罗？独觉者以及如来弟子阿罗汉们是觉悟的。正觉者是觉悟的，亦是有觉悟的补特伽罗。
91. 什么是无望的补特伽罗？此处，某补特伽罗是无戒的，行恶法的，不洁的，心不安的，行为隐秘的，非沙门，非沙门的承认，非梵行，非梵行的承认，内心污秽，未受教诲，心如贪婪的。此人听说——“此人名叫比丘，因断除烦恼而获得无烦恼的心解脱、智慧解脱，依于现法，自行证悟而住。”但他并非如此——“我何时也能因断除烦恼而获得无烦恼的心解脱、智慧解脱，依于现法，自行证悟而住呢？”这称为无望的补特伽罗。
92. 什么是有望的补特伽罗？此处，某补特伽罗是持戒的，有善法的。此人听说——“此人名叫比丘，因断除烦恼而获得无烦恼的心解脱、智慧解脱，依于现法，自行证悟而住。”他是如此——“我何时也能因断除烦恼而获得无烦恼的心解脱、智慧解脱，依于现法，自行证悟而住呢？”这称为有望的补特伽罗。
93. 什么是无忧的补特伽罗？此处，某补特伽罗因断除烦恼而获得无烦恼的心解脱、智慧解脱，依于现法，自行证悟而住。此人听说——“此人名叫比丘，因断除烦恼而获得无烦恼的心解脱、智慧解脱，依于现法，自行证悟而住。”但他并非如此——“我何时也能因断除烦恼而获得无烦恼的心解脱、智慧解脱，依于现法，自行证悟而住呢？”这为何呢？因为他之前未解脱的愿望，已然消失。这称为无忧的补特伽罗。

94. Tattha katame tayo gilānūpamā puggalā? Tayo gilānā – idhekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ, neva vuṭṭhāti tamhā ābādhā. (1)

Idha panekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ, vuṭṭhāti tamhā ābādhā. (2)

Idha panekacco gilāno labhanto sappāyāni bhojanāni no alabhanto, labhanto sappāyāni bhesajjāni no alabhanto, labhanto patirūpaṃ upaṭṭhākaṃ no alabhanto, vuṭṭhāti tamhā ābādhā. (3)

Tatra yvāyaṃ gilāno labhanto sappāyāni bhojanāni no alabhanto, labhanto sappāyāni bhesajjāni no alabhanto, labhanto patirūpaṃ upaṭṭhākaṃ no alabhanto, vuṭṭhāti tamhā ābādhā, imaṃ gilānaṃ paṭicca bhagavatā gilānabhattaṃ anuññātaṃ gilānabhesajjaṃ anuññātaṃ gilānupaṭṭhāko anuññāto. Imañca pana gilānaṃ paṭicca aññepi gilānā upaṭṭhātabbā.

Evamevaṃ [evameva (sī.)] tayo gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idhekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya, neva okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. (1)

Idha panekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savaṇāya, okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. (2)

Idha panekacco puggalo labhanto tathāgataṃ dassanāya no alabhanto, labhanto tathāgatappaveditaṃ dhammavinayaṃ savaṇāya no alabhanto, okkamati niyāmaṃ kusalesu dhammesu sammattaṃ. (3)

Tatra yvāyaṃ puggalo labhanto tathāgataṃ dassanāya no alabhanto, labhanto tathāgatappaveditaṃ dhammavinayaṃ savaṇāya no alabhanto , okkamati niyāmaṃ kusalesu dhammesu sammattaṃ, imaṃ puggalaṃ paṭicca bhagavatā dhammadesanā anuññātā, imañca puggalaṃ paṭicca aññesampi dhammo desetabbo. Ime tayo gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ.

95. Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘kāyasakkhī’’.

96. Katamo ca puggalo diṭṭhippatto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti – ayaṃ vuccati puggalo ‘‘diṭṭhippatto’’.



94. 此中，什么是三种病人譬喻的补特伽罗？三种病人：此处，某病人无论得到或不得到适宜的食物，无论得到或不得到适宜的药物，无论得到或不得到适当的看护，都不能从那病中康复。(1)
此处，某病人无论得到或不得到适宜的食物，无论得到或不得到适宜的药物，无论得到或不得到适当的看护，都能从那病中康复。(2)
此处，某病人得到适宜的食物而非不得到，得到适宜的药物而非不得到，得到适当的看护而非不得到，能从那病中康复。(3)
其中，这位病人得到适宜的食物而非不得到，得到适宜的药物而非不得到，得到适当的看护而非不得到，能从那病中康复，世尊因此病人而允许病人食物、病人药物、病人看护。因为这位病人，其他病人也应被照顾。
同样地，世间有三种病人譬喻的补特伽罗存在。哪三种？此处，某补特伽罗无论得到或不得到见如来，无论得到或不得到听闻如来所说的法与律，都不能进入善法的正性决定。(1)
此处，某补特伽罗无论得到或不得到见如来，无论得到或不得到听闻如来所说的法与律，都能进入善法的正性决定。(2)
此处，某补特伽罗得到见如来而非不得到，得到听闻如来所说的法与律而非不得到，能进入善法的正性决定。(3)
其中，这位补特伽罗得到见如来而非不得到，得到听闻如来所说的法与律而非不得到，能进入善法的正性决定，世尊因此补特伽罗而允许说法，因为这位补特伽罗，也应对其他人说法。这是世间存在的三种病人譬喻的补特伽罗。
95. 什么是身证的补特伽罗？此处，某补特伽罗以身体体验八解脱而住，以智慧见到后，他的某些烦恼已灭尽——这称为"身证"的补特伽罗。
96. 什么是见至的补特伽罗？此处，某补特伽罗如实了知"这是苦"，如实了知"这是苦集"，如实了知"这是苦灭"，如实了知"这是趣向苦灭之道"，如来所说的法已被他以智慧洞察、探究，以智慧见到后，他的某些烦恼已灭尽——这称为"见至"的补特伽罗。

97. Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathādiṭṭhippattassa – ayaṃ vuccati puggalo ‘‘saddhāvimutto’’.

98. Katamo ca puggalo gūthabhāṇī? Idhekacco puggalo musāvādī hoti sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho [ehi bho (syā. ka.) ma. ni. 1.440; a. ni. 3.28], purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti, jānaṃ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – ayaṃ vuccati puggalo ‘‘gūthabhāṇī’’.

99. Katamo ca puggalo pupphabhāṇī? Idhekacco puggalo musāvādaṃ pahāya musāvādā paṭivirato hoti sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho, purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘na jānāmī’’ti, jānaṃ vā āha – ‘‘jānāmī’’ti, apassaṃ vā āha – ‘‘na passāmī’’ti, passaṃ vā āha – ‘‘passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti – ayaṃ vuccati puggalo ‘‘pupphabhāṇī’’.

100. Katamo ca puggalo madhubhāṇī? Idhekacco puggalo yā sā vācā nelā kaṇṇasukhā pemaniyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti – ayaṃ vuccati puggalo ‘‘madhubhāṇī’’.

101. Katamo ca puggalo arukūpamacitto? Idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati [patiṭṭhīyati (syā. ka.) a. ni. 3.25], kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma duṭṭhāruko kaṭṭhena vā kaṭhalāya [kathalāya (ka.), kathalena (aṭṭhakathā) a. ni. 3.25] vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti [assavanoti (sī.)], evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo ‘‘arukūpamacitto’’.

102. Katamo ca puggalo vijjūpamacitto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Seyyathāpi nāma cakkhumā puriso rattandhakāratimisāya vijjantarikāya rūpāni passeyya, evamevaṃ idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti , ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti – ayaṃ vuccati puggalo ‘‘vijjūpamacitto’’.



97. 什么是信解脱的补特伽罗？此处，某补特伽罗如实了知"这是苦"……如来所说的法已被他以智慧洞察、探究，以智慧见到后，他的某些烦恼已灭尽，但不如见至者——这称为"信解脱"的补特伽罗。
98. 什么是粪口的补特伽罗？此处，某补特伽罗是妄语者，无论在集会、大众、亲属中、团体中或王室中，被传唤作证时，被问道："来吧，善男子，你知道什么就说什么"，他不知而说"我知道"，知道而说"我不知道"，没看见而说"我看见"，看见而说"我没看见"。如此为了自己、为了他人或为了一点利益而故意说妄语——这称为"粪口"的补特伽罗。
99. 什么是花口的补特伽罗？此处，某补特伽罗已舍弃妄语，远离妄语，无论在集会、大众、亲属中、团体中或王室中，被传唤作证时，被问道："来吧，善男子，你知道什么就说什么"，他不知就说"我不知道"，知道就说"我知道"，没看见就说"我没看见"，看见就说"我看见"。如此不为了自己、不为了他人或不为了一点利益而故意说妄语——这称为"花口"的补特伽罗。
100. 什么是蜜口的补特伽罗？此处，某补特伽罗说那种无过失、悦耳、可爱、入心、优雅、令众人喜爱、令众人满意的话语——这称为"蜜口"的补特伽罗。
101. 什么是疮口心的补特伽罗？此处，某补特伽罗易怒、多忧恼，即使被稍微责备也会生气、发怒、恼怒、敌对，显露出愤怒、瞋恚和不满。就像一个恶疮被木棍或陶片触碰时会更多地流出脓液一样，同样地，此处某补特伽罗易怒、多忧恼，即使被稍微责备也会生气、发怒、恼怒、敌对，显露出愤怒、瞋恚和不满——这称为"疮口心"的补特伽罗。
102. 什么是闪电心的补特伽罗？此处，某补特伽罗如实了知"这是苦"，如实了知"这是苦集"，如实了知"这是苦灭"，如实了知"这是趣向苦灭之道"。就像一个有眼之人在漆黑的夜晚借助闪电的光芒看见形色一样，同样地，此处某补特伽罗如实了知"这是苦"，如实了知"这是苦集"，如实了知"这是苦灭"，如实了知"这是趣向苦灭之道"——这称为"闪电心"的补特伽罗。

103. Katamo ca puggalo vajirūpamacitto? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Seyyathāpi nāma vajirassa natthi kiñci abhejjaṃ maṇi vā pāsāṇo vā, evamevaṃ idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati – ayaṃ vuccati puggalo ‘‘vajirūpamacitto’’.

104. Katamo ca puggalo andho? Idhekaccassa puggalassa tathārūpaṃ cakkhu na hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya – ayaṃ vuccati puggalo ‘‘andho’’.

105. Katamo ca puggalo ekacakkhu? Idhekaccassa puggalassa tathārūpaṃ cakkhu hoti , yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya – ayaṃ vuccati puggalo ‘‘ekacakkhu’’.

106. Katamo ca puggalo dvicakkhu? Idhekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya – ayaṃ vuccati puggalo ‘‘dvicakkhu’’.

107. Katamo ca puggalo avakujjapañño? Idhekacco puggalo ārāmaṃ gantā [gato (sī.), gantvā (syā.)] hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya [dhammassavanāya (syā.)]. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi nāma kumbho nikkujjo [nikujjo (syā.) a. ni. 3.30] tatra udakaṃ āsittaṃ vivaṭṭati, no saṇṭhāti; evamevaṃ idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya . Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti – ayaṃ vuccati puggalo ‘‘avakujjapañño’’.



103. 什么是金刚心的补特伽罗？此处，某补特伽罗因烦恼灭尽而获得无烦恼的心解脱、慧解脱，于现法中自证知、证悟、成就而住。就像没有任何宝石或岩石能够击破金刚一样，同样地，此处某补特伽罗因烦恼灭尽而获得无烦恼的心解脱、慧解脱，于现法中自证知、证悟、成就而住——这称为"金刚心"的补特伽罗。
104. 什么是盲目的补特伽罗？此处，某补特伽罗没有那样的眼睛，以那样的眼睛能获得未获得的财富，或使已获得的财富增长；他也没有那样的眼睛，以那样的眼睛能知道善不善法，有罪无罪法，低劣殊胜法，黑白相对应法——这称为"盲目"的补特伽罗。
105. 什么是独眼的补特伽罗？此处，某补特伽罗有那样的眼睛，以那样的眼睛能获得未获得的财富，或使已获得的财富增长；但他没有那样的眼睛，以那样的眼睛能知道善不善法，有罪无罪法，低劣殊胜法，黑白相对应法——这称为"独眼"的补特伽罗。
106. 什么是双眼的补特伽罗？此处，某补特伽罗有那样的眼睛，以那样的眼睛能获得未获得的财富，或使已获得的财富增长；他也有那样的眼睛，以那样的眼睛能知道善不善法，有罪无罪法，低劣殊胜法，黑白相对应法——这称为"双眼"的补特伽罗。
107. 什么是倒置慧的补特伽罗？此处，某补特伽罗经常前往精舍亲近比丘听法。比丘们为他说法，开示初善、中善、后善，有义有文的完整清净梵行。他坐在那个座位上时，对那个开示既不注意开头，也不注意中间，也不注意结尾。从那个座位起身后，对那个开示也既不注意开头，也不注意中间，也不注意结尾。就像一个倒置的水罐，倒入的水会流出而不会停留；同样地，此处某补特伽罗经常前往精舍亲近比丘听法。比丘们为他说法，开示初善、中善、后善，有义有文的完整清净梵行。他坐在那个座位上时，对那个开示既不注意开头，也不注意中间，也不注意结尾。从那个座位起身后，对那个开示也既不注意开头，也不注意中间，也不注意结尾——这称为"倒置慧"的补特伽罗。

108. Katamo ca puggalo ucchaṅgapañño? Idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi nāma purisassa ucchaṅge nānākhajjakāni ākiṇṇāni – tilā taṇḍulā [tilataṇḍulā (ka.) a. ni. 3.30] modakā badarā. So tamhā āsanā vuṭṭhahanto satisammosā pakireyya. Evamevaṃ idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādimpi manasi karoti, na majjhampi manasi karoti, na pariyosānampi manasi karoti – ayaṃ vuccati puggalo ‘‘ucchaṅgapañño’’.

109. Katamo ca puggalo puthupañño? Idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Seyyathāpi nāma kumbho ukkujjo tatra udakaṃ āsittaṃ saṇṭhāti, no vivaṭṭati; evamevaṃ idhekacco puggalo ārāmaṃ gantā honti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavaṇāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti – ayaṃ vuccati puggalo ‘‘puthupañño’’.

110. Katamo ca puggalo kāmesu ca bhavesu ca avītarāgo? Sotāpannasakadāgāmino – ime vuccanti puggalā ‘‘kāmesu ca bhavesu ca avītarāgā’’.

111. Katamo ca puggalo kāmesu vītarāgo, bhavesu avītarāgo? Anāgāmī – ayaṃ vuccati puggalo ‘‘kāmesu vītarāgo, bhavesu avītarāgo’’.

112. Katamo ca puggalo kāmesu ca bhavesu ca vītarāgo? Arahā – ayaṃ vuccati puggalo ‘‘kāmesu ca bhavesu ca vītarāgo’’.



108. 什么是膝上慧的补特伽罗？此处，某补特伽罗经常前往精舍亲近比丘听法。比丘们为他说法，开示初善、中善、后善，有义有文的完整清净梵行。他坐在那个座位上时，对那个开示注意开头，注意中间，也注意结尾。但从那个座位起身后，对那个开示既不注意开头，也不注意中间，也不注意结尾。就像一个人的膝上放满了各种零食——芝麻、米、甜饼、枣子，他从座位起身时因忘念而散落；同样地，此处某补特伽罗经常前往精舍亲近比丘听法。比丘们为他说法，开示初善、中善、后善，有义有文的完整清净梵行。他坐在那个座位上时，对那个开示注意开头，注意中间，也注意结尾。但从那个座位起身后，对那个开示既不注意开头，也不注意中间，也不注意结尾——这称为"膝上慧"的补特伽罗。
109. 什么是广慧的补特伽罗？此处，某补特伽罗经常前往精舍亲近比丘听法。比丘们为他说法，开示初善、中善、后善，有义有文的完整清净梵行。他坐在那个座位上时，对那个开示注意开头，注意中间，也注意结尾。从那个座位起身后，对那个开示也注意开头，注意中间，也注意结尾。就像一个正置的水罐，倒入的水会停留而不会流出；同样地，此处某补特伽罗经常前往精舍亲近比丘听法。比丘们为他说法，开示初善、中善、后善，有义有文的完整清净梵行。他坐在那个座位上时，对那个开示注意开头，注意中间，也注意结尾。从那个座位起身后，对那个开示也注意开头，注意中间，也注意结尾——这称为"广慧"的补特伽罗。
110. 什么是对欲界和有界都未离贪的补特伽罗？须陀洹和斯陀含——这些称为"对欲界和有界都未离贪"的补特伽罗。
111. 什么是对欲界已离贪，对有界未离贪的补特伽罗？阿那含——这称为"对欲界已离贪，对有界未离贪"的补特伽罗。
112. 什么是对欲界和有界都已离贪的补特伽罗？阿罗汉——这称为"对欲界和有界都已离贪"的补特伽罗。

113. Katamo ca puggalo pāsāṇalekhūpamo? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Seyyathāpi nāma pāsāṇe lekhā na khippaṃ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti; evamevaṃ idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti – ayaṃ vuccati puggalo ‘‘pāsāṇalekhūpamo’’.

114. Katamo ca puggalo pathavilekhūpamo? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Seyyathāpi nāma pathaviyā [paṭhaviyā (sī. syā.)] lekhā khippaṃ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; evamevaṃ idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti – ayaṃ vuccati puggalo ‘‘pathavilekhūpamo’’.

115. Katamo ca puggalo udakalekhūpamo? Idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno saṃsandatimeva [… ceva (syā.) a. ni. 3.133] sandhiyatimeva [… ceva (syā.) a. ni. 3.133] sammodatimeva [… ceva (syā.) a. ni. 3.133]. Seyyathāpi nāma udake lekhā khippaṃ lujjati, na ciraṭṭhitikā hoti; evamevaṃ idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno saṃsandatimeva sandhiyatimeva sammodatimeva – ayaṃ vuccati puggalo ‘‘udakalekhūpamo’’.



113. 什么是石碑相似的补特伽罗？此处，某补特伽罗经常发怒。他的愤怒长久地持续。就像石碑上的刻痕不易因风或水而消退，长久保持；同样地，此处某补特伽罗经常发怒。他的愤怒长久地持续——这称为"石碑相似"的补特伽罗。
114. 什么是大地相似的补特伽罗？此处，某补特伽罗经常发怒。他的愤怒不久就消退。就像大地上的刻痕容易因风或水而消退，不久保持；同样地，此处某补特伽罗经常发怒。他的愤怒不久就消退——这称为"大地相似"的补特伽罗。
115. 什么是水相似的补特伽罗？此处，某补特伽罗即使被称为粗暴、被称为强硬、被称为无心，仍然只是与人相交、相合、相契合。就像水中的刻痕容易消退，不久保持；同样地，此处某补特伽罗即使被称为粗暴、被称为强硬、被称为无心，仍然只是与人相交、相合、相契合——这称为"水相似"的补特伽罗。

116. Tattha katame tayo potthakūpamā puggalā? Tayo potthakā – navopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca, majjhimopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca, jiṇṇopi potthako dubbaṇṇo ceva hoti dukkhasamphasso ca appaggho ca. Jiṇṇampi potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ chaḍḍenti. Evamevaṃ tayome potthakūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame tayo? Navo cepi bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya. Seyyathāpi so potthako dubbaṇṇo, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya. Seyyathāpi so potthako dukkhasamphasso, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ , tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya. Seyyathāpi so potthako appaggho, tathūpamo ayaṃ puggalo.

Majjhimo cepi bhikkhu hoti…pe… thero cepi bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya. Seyyathāpi so potthako dubbaṇṇo, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya. Seyyathāpi so potthako dukkhasamphasso, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya. Seyyathāpi so potthako appaggho, tathūpamo ayaṃ puggalo.

Evarūpo ce thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṃ bhikkhū evamāhaṃsu – ‘‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññasī’’ti! So kupito anattamano tathārūpiṃ vācaṃ nicchāreti yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ. Ime tayo potthakūpamā puggalā santo saṃvijjamānā bhikkhūsu.

117. Tattha katame tayo kāsikavatthūpamā puggalā? Tīṇi kāsikavatthāni – navampi kāsikavatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca, majjhimampi kāsikavatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca, jiṇṇampi kāsikavatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. Jiṇṇampi kāsikavatthaṃ ratanapaliveṭhanaṃ vā karonti gandhakaraṇḍake vā naṃ nikkhipanti.

Evamevaṃ tayome kāsikavatthūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame tayo? Navo cepi bhikkhu hoti sīlavā kalyāṇadhammo , idamassa suvaṇṇatāya. Seyyathāpi taṃ kāsikavatthaṃ vaṇṇavantaṃ, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya. Seyyathāpi taṃ kāsikavatthaṃ sukhasamphassaṃ, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so [yesaṃ kho pana (sabbattha) a. ni. 

116. 此中，什么是三种布料相似的补特伽罗？三种布料：新布料色泽不好、触感不好、价值低；中等布料色泽不好、触感不好、价值低；旧布料色泽不好、触感不好、价值低。旧布料被用来擦锅或扔到垃圾堆。同样地，比丘中有三种布料相似的补特伽罗存在。哪三种？
即使是新比丘，如果破戒、恶法，这是他的色泽不好。就像那布料色泽不好，这个人也是如此。那些亲近、交往、随从他，效仿他见解的人，长久以来对他们不利、痛苦。这是他的触感不好。就像那布料触感不好，这个人也是如此。他接受衣服、饮食、住处、病人用药资具，对施主来说不会有大果报、大利益。这是他的价值低。就像那布料价值低，这个人也是如此。
即使是中等比丘......即使是长老比丘，如果破戒、恶法，这是他的色泽不好。就像那布料色泽不好，这个人也是如此。那些亲近、交往、随从他，效仿他见解的人，长久以来对他们不利、痛苦。这是他的触感不好。就像那布料触感不好，这个人也是如此。他接受衣服、饮食、住处、病人用药资具，对施主来说不会有大果报、大利益。这是他的价值低。就像那布料价值低，这个人也是如此。
如果这样的长老比丘在僧团中发言，其他比丘会这样对他说："你这个愚蠢无知的人说什么呢，你还以为自己有资格发言吗？"他因此生气不悦，说出不当的话，僧团因此将他摈除，就像把布料扔到垃圾堆一样。这就是比丘中存在的三种布料相似的补特伽罗。
117. 此中，什么是三种迦尸衣相似的补特伽罗？三种迦尸衣：新迦尸衣色泽好、触感好、价值高；中等迦尸衣色泽好、触感好、价值高；旧迦尸衣色泽好、触感好、价值高。即使是旧迦尸衣也被用来包裹珠宝或放入香盒中。
同样地，比丘中有三种迦尸衣相似的补特伽罗存在。哪三种？即使是新比丘，如果持戒、有善法，这是他的色泽好。就像那迦尸衣色泽好，这个人也是如此。那些亲近、交往、随从他，效仿他见解的人，长久以来对他们有利、快乐。这是他的触感好。就像那迦尸衣触感好，这个人也是如此。他接受衣服、饮食、住处、病人用药资具，对施主来说会有大果报、大利益。这是他的价值高。就像那迦尸衣价值高，这个人也是如此。

3.100] paṭiggaṇhāti [patigaṇhāti (sī.) rūpasiddhiṭīkāya pana sameti] cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya. Seyyathāpi taṃ kāsikavatthaṃ mahagghaṃ, tathūpamo ayaṃ puggalo.

Majjhimo cepi bhikkhu…pe… thero cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya. Seyyathāpi taṃ kāsikavatthaṃ vaṇṇavantaṃ, tathūpamo ayaṃ puggalo. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya. Seyyathāpi taṃ kāsikavatthaṃ sukhasamphassaṃ, tathūpamo ayaṃ puggalo. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya. Seyyathāpi taṃ kāsikavatthaṃ mahagghaṃ, tathūpamo ayaṃ puggalo.

Evarūpo ce thero bhikkhu saṅghamajjhe bhaṇati, tamenaṃ bhikkhū evamāhaṃsu – ‘‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’’ti. Tassa taṃ vacanaṃ ādheyyaṃ gacchati, gandhakaraṇḍakeva naṃ kāsikavatthaṃ. Ime tayo kāsikavatthūpamā puggalā santo saṃvijjamānā bhikkhūsu.

118. Katamo ca puggalo suppameyyo? Idhekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākaṭindriyo – ayaṃ vuccati puggalo ‘‘suppameyyo’’.

119. Katamo ca puggalo duppameyyo? Idhekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo – ayaṃ vuccati puggalo ‘‘duppameyyo’’.

120. Katamo ca puggalo appameyyo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati – ayaṃ vuccati puggalo ‘‘appameyyo’’.

121. Katamo ca puggalo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo hīno hoti sīlena samādhinā paññāya. Evarūpo puggalo na sevitabbo na bhajitabbo na payirupāsitabbo, aññatra anuddayā aññatra anukampā.

122. Katamo ca puggalo sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo sadiso hoti sīlena samādhinā paññāya. Evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? ‘‘Sīlasāmaññagatānaṃ sataṃ sīlakathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissati; samādhisāmaññagatānaṃ sataṃ samādhikathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī [pavattanī (sī.) a. ni. 3.26] bhavissati; paññāsāmaññagatānaṃ sataṃ paññākathā ca no bhavissati, sā ca no phāsu bhavissati, sā ca no pavattinī bhavissatī’’ti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.



3.100] 他接受衣物、饮食、住处、病人用药资具，对施主来说会有大果报、大利益。这是他的价值高。就像那迦尸衣高价值，这个人也是如此。
即使是中等比丘……即使是长老比丘，如果持戒、有善法，这是他的色泽好。就像那迦尸衣色泽好，这个人也是如此。那些亲近、交往、随从他，效仿他见解的人，长久以来对他们有利、快乐。这是他的触感好。就像那迦尸衣触感好，这个人也是如此。他接受衣物、饮食、住处、病人用药资具，对施主来说会有大果报、大利益。这是他的价值高。就像那迦尸衣高价值，这个人也是如此。
如果这样的长老比丘在僧团中发言，其他比丘会这样对他说：“尊敬的长老，您说的真是少见，您在说法和戒律。”他的言辞就像被抛弃的迦尸衣一样。他们中存在三种迦尸衣相似的补特伽罗。
118. 什么是善说的补特伽罗？此处，某补特伽罗是高傲的、轻浮的、口齿伶俐的、说话散乱的、愚昧的、无意识的、心不专注的、心神不宁的、感官不受控——这称为"善说"的补特伽罗。
119. 什么是恶说的补特伽罗？此处，某补特伽罗是沉稳的、不轻浮的、不急躁的、不喧嚣的、说话谨慎的、心思专注的、意识清醒的、心境稳定的、感官受控——这称为"恶说"的补特伽罗。
120. 什么是无量的补特伽罗？此处，某补特伽罗因断除烦恼而获得无烦恼的心灵解脱、智慧解脱，亲自体验、证悟并安住于现法——这称为"无量"的补特伽罗。
121. 什么是不可接触、不应亲近、不应随侍的补特伽罗？此处，某补特伽罗因无德而低劣，缺乏戒、定、慧。这样的补特伽罗不可接触、不应亲近、不应随侍，除非是出于怜悯，除非是出于同情。
122. 什么是应接触、应亲近、应随侍的补特伽罗？此处，某补特伽罗因具备戒、定、慧而相似。这样的补特伽罗应接触、应亲近、应随侍。为什么呢？“对于具备戒的众生，戒的教导不会缺乏，且会顺畅、且会流畅；对于具备定的众生，定的教导不会缺乏，且会顺畅、且会流畅；对于具备慧的众生，慧的教导不会缺乏，且会顺畅、且会流畅。”因此，这样的补特伽罗应接触、应亲近、应随侍。

123. Katamo ca puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo adhiko hoti sīlena samādhinā paññāya. Evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? ‘‘Aparipūraṃ vā sīlakkhandhaṃ paripūressāmi, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā samādhikkhandhaṃ paripūressāmi, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā paññākkhandhaṃ paripūressāmi, paripūraṃ vā paññākkhandhaṃ tattha tattha paññāya anuggahessāmī’’ti. Tasmā evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo.

124. Katamo ca puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’’ti. Seyyathāpi nāma ahi gūthagato kiñcāpi na ḍaṃsati, atha kho naṃ makkheti; evamevaṃ kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’’ti! Tasmā evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

125. Katamo ca puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya āsavaṃ deti, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma tindukālātaṃ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṃ bhiyyoso mattāya cicciṭāyati ciṭiciṭāyati, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi nāma gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti, evamevaṃ idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti; evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? ‘‘Akkoseyyapi maṃ paribhāseyyapi maṃ anatthampi me kareyyā’’ti! Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.



123. 什么样的补特伽罗应当被尊重、接触、亲近？此处，某补特伽罗因具备戒、定、慧而优越。这样的补特伽罗应当被尊重、接触、亲近。为什么呢？“我将补足未圆满的戒法，圆满的戒法我将在各处给予智慧的帮助；我将补足未圆满的定法，圆满的定法我将在各处给予智慧的帮助；我将补足未圆满的智慧，圆满的智慧我将在各处给予智慧的帮助。”因此，这样的补特伽罗应当被尊重、接触、亲近。
124. 什么样的补特伽罗应当被厌恶、不应接触、不应亲近、不应随侍？此处，某补特伽罗是破戒的、恶法的、不洁的、行为粗鄙的、隐藏恶行的、非沙门的、被称为沙门的、非梵行的、被称为梵行的、内心肮脏的、沉迷于贪欲的。这样的补特伽罗应当被厌恶、不应接触、不应亲近、不应随侍。为什么呢？虽然这样的补特伽罗不被视为恶道，但恶名却会升起：“恶友、恶人、恶同伴、恶的伴侣。”就像蛇即使没有咬人，仍会让人感到害怕；同样地，虽然这样的补特伽罗不被视为恶道，但恶名却会升起：“恶友、恶人、恶同伴、恶的伴侣！”因此，这样的补特伽罗应当被厌恶、不应接触、不应亲近、不应随侍。
125. 什么样的补特伽罗应当被关注、不应接触、不应亲近、不应随侍？此处，某补特伽罗是易怒的、好争吵的，稍微被触及就会辱骂、发怒、痛苦不堪，表现出愤怒和怨恨。就像恶劣的木材被撞击时会发出强烈的声音；同样地，此处某补特伽罗是易怒的、好争吵的，稍微被触及就会辱骂、发怒、痛苦不堪，表现出愤怒和怨恨。就像某种水果被撞击时会发出刺耳的声音；同样地，此处某补特伽罗是易怒的、好争吵的，稍微被触及就会辱骂、发怒、痛苦不堪，表现出愤怒和怨恨。就像污水井被撞击时会散发出恶臭；同样地，此处某补特伽罗是易怒的、好争吵的，稍微被触及就会辱骂、发怒、痛苦不堪，表现出愤怒和怨恨；这样的补特伽罗应当被关注、不应接触、不应亲近、不应随侍。为什么呢？“即使有人骂我、侮辱我，也不会对我造成任何伤害！”因此，这样的补特伽罗应当被关注、不应接触、不应亲近、不应随侍。

126. Katamo ca puggalo sevitabbo bhajitabbo payirupāsitabbo? Idhekacco puggalo sīlavā hoti kalyāṇadhammo – evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ kalyāṇo kittisaddo abbhuggacchati – ‘‘kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko’’ti! Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

127. Katamo ca puggalo sīlesu paripūrakārī, samādhismiṃ mattaso kārī, paññāya mattaso kārī? Sotāpannasakadāgāmino – ime vuccanti puggalā sīlesu paripūrakārino, samādhismiṃ mattaso kārino, paññāya mattaso kārino.

128. Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī? Anāgāmī – ayaṃ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya mattaso kārī.

129. Katamo ca puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī? Arahā – ayaṃ vuccati puggalo sīlesu ca paripūrakārī, samādhismiñca paripūrakārī, paññāya ca paripūrakārī.

130. Tattha katame tayo satthāro? Idhekacco satthā kāmānaṃ pariññaṃ paññapeti [paññāpeti (sī. syā.)], na rūpānaṃ pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti. Idha panekacco satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti. Idha panekacco satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, vedanānañca pariññaṃ paññapeti.

Tatra yvāyaṃ satthā kāmānaṃ pariññaṃ paññapeti, na rūpānaṃ pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti, rūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, na vedanānaṃ pariññaṃ paññapeti, arūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā kāmānañca pariññaṃ paññapeti, rūpānañca pariññaṃ paññapeti, vedanānañca pariññaṃ paññapeti, sammāsambuddho satthā tena daṭṭhabbo. Ime tayo satthāro.

131. Tattha katame aparepi tayo satthāro? Idhekacco satthā diṭṭhe ceva dhamme attānaṃ saccato thetato paññapeti, abhisamparāyañca attānaṃ saccato thetato paññapeti. Idha panekacco satthā diṭṭhe ceva dhamme attānaṃ saccato thetato paññapeti, no ca kho abhisamparāyaṃ attānaṃ saccato thetato paññapeti. Idha panekacco satthā diṭṭhe ceva dhamme attānaṃ saccato thetato na paññapeti, abhisamparāyañca attānaṃ saccato thetato na paññapeti.

Tatra yvāyaṃ satthā diṭṭhe ceva dhamme attānaṃ saccato thetato paññapeti, abhisamparāyañca attānaṃ saccato thetato paññapeti, sassatavādo satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā diṭṭhe ceva dhamme attānaṃ saccato thetato paññapeti, no ca kho abhisamparāyaṃ attānaṃ saccato thetato paññapeti, ucchedavādo satthā tena daṭṭhabbo. Tatra yvāyaṃ satthā diṭṭhe ceva dhamme attānaṃ saccato thetato na paññapeti, abhisamparāyañca attānaṃ saccato thetato na paññapeti, sammāsambuddho satthā tena daṭṭhabbo. Ime aparepi tayo satthāro.

Tikaniddeso.

4. Catukkapuggalapaññatti



126. 什么样的补特伽罗应当被接触、亲近、随侍？此处，某补特伽罗是具备戒律的、善法的——这样的补特伽罗应当被接触、亲近、随侍。为什么呢？虽然这样的补特伽罗不被视为恶道，但善名却会升起：“善友、善人、善同伴、善的伴侣！”因此，这样的补特伽罗应当被接触、亲近、随侍。
127. 什么样的补特伽罗在戒律上是圆满的，在定上是适度的，在智慧上是适度的？入流者和预流者——这些被称为在戒律上是圆满的、在定上是适度的、在智慧上是适度的补特伽罗。
128. 什么样的补特伽罗在戒律上是圆满的，在定上也是圆满的，在智慧上是适度的？无漏者——这被称为在戒律上是圆满的、在定上也是圆满的、在智慧上是适度的补特伽罗。
129. 什么样的补特伽罗在戒律上是圆满的，在定上也是圆满的，在智慧上也是圆满的？阿罗汉——这被称为在戒律上是圆满的、在定上也是圆满的、在智慧上也是圆满的补特伽罗。
130. 此中，什么是三种导师？此处，某导师对欲望的理解是清晰的，对色法的理解是不清晰的，对感觉的理解也是不清晰的。在这里，某导师对欲望的理解是清晰的，对色法的理解是清晰的，对感觉的理解是不清晰的。在这里，某导师对欲望的理解是清晰的，对色法的理解是清晰的，对感觉的理解也是清晰的。
在此，若此导师对欲望的理解是清晰的，对色法的理解是不清晰的，对感觉的理解也是不清晰的，那么此导师可被视为获得色界的禅定。若此导师对欲望的理解是清晰的，对色法的理解是清晰的，对感觉的理解是不清晰的，那么此导师可被视为获得无色界的禅定。若此导师对欲望、色法和感觉的理解都是清晰的，那么此导师可被视为正觉的导师。这三种导师。
131. 此中，还有三种其他的导师？此处，某导师对现法的理解是清晰的，对未来法的理解也是清晰的。在这里，某导师对现法的理解是清晰的，但对未来法的理解是不清晰的。在这里，某导师对现法的理解是清晰的，但对未来法的理解也是不清晰的。
在此，若此导师对现法的理解是清晰的，对未来法的理解也是清晰的，那么此导师可被视为永恒论者。若此导师对现法的理解是清晰的，但对未来法的理解是不清晰的，那么此导师可被视为断灭论者。若此导师对现法的理解是不清晰的，对未来法的理解也是不清晰的，那么此导师可被视为正觉的导师。这三种其他的导师。
三项简述。
四类补特伽罗的定义。

132. Katamo ca puggalo asappuriso? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti – ayaṃ vuccati puggalo ‘‘asappuriso’’.

133. Katamo ca puggalo asappurisena asappurisataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti , attanā ca adinnādāyī hoti parañca adinnādāne samādapeti, attanā ca kāmesumicchācārī hoti parañca kāmesumicchācāre samādapeti, attanā ca musāvādī hoti parañca musāvāde samādapeti, attanā ca surāmerayamajjapamādaṭṭhāyī hoti parañca surāmerayamajjapamādaṭṭhāne samādapeti – ayaṃ vuccati puggalo ‘‘asappurisena asappurisataro’’.

134. Katamo ca puggalo sappuriso? Idhekacco puggalo pāṇātipātā paṭivirato hoti , adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti – ayaṃ vuccati puggalo ‘‘sappuriso’’.

135. Katamo ca puggalo sappurisena sappurisataro? Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti, attanā ca adinnādānā paṭivirato hoti parañca adinnādānā veramaṇiyā samādapeti, attanā ca kāmesumicchācārā paṭivirato hoti parañca kāmesumicchācārā veramaṇiyā samādapeti, attanā ca musāvādā paṭivirato hoti parañca musāvādā veramaṇiyā samādapeti, attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti – ayaṃ vuccati puggalo ‘‘sappurisena sappurisataro’’.

136. Katamo ca puggalo pāpo? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco [pisuṇāvāco] hoti, pharusavāco [pharusāvāco (sī.) dī. ni. 3.115] hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi [micchādiṭṭhī (ka.)] hoti – ayaṃ vuccati puggalo ‘‘pāpo’’.

137. Katamo ca puggalo pāpena pāpataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā ca adinnādāyī hoti parañca adinnādāne samādapeti, attanā ca kāmesumicchācārī hoti parañca kāmesumicchācāre samādapeti, attanā ca musāvādī hoti parañca musāvāde samādapeti, attanā ca pisuṇavāco hoti parañca pisuṇāya vācāya samādapeti, attanā ca pharusavāco hoti parañca pharusāya vācāya samādapeti, attanā ca samphappalāpī hoti parañca samphappalāpe samādapeti, attanā ca abhijjhālu hoti parañca abhijjhāya samādapeti, attanā ca byāpannacitto hoti parañca byāpāde samādapeti, attanā ca micchādiṭṭhi hoti parañca micchādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘pāpena pāpataro’’.

138. Katamo ca puggalo kalyāṇo? Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti , kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi [sammādiṭṭhī (ka.)] hoti – ayaṃ vuccati puggalo ‘‘kalyāṇo’’.



132. 什么是非善人？此处，某人是杀生者、不与取者、邪淫者、妄语者、饮酒放逸者——这被称为"非善人"。
133. 什么是比非善人更非善的人？此处，某人自己杀生，也教唆他人杀生；自己不与取，也教唆他人不与取；自己邪淫，也教唆他人邪淫；自己妄语，也教唆他人妄语；自己饮酒放逸，也教唆他人饮酒放逸——这被称为"比非善人更非善的人"。
134. 什么是善人？此处，某人远离杀生、远离不与取、远离邪淫、远离妄语、远离饮酒放逸——这被称为"善人"。
135. 什么是比善人更善的人？此处，某人自己远离杀生，也教导他人远离杀生；自己远离不与取，也教导他人远离不与取；自己远离邪淫，也教导他人远离邪淫；自己远离妄语，也教导他人远离妄语；自己远离饮酒放逸，也教导他人远离饮酒放逸——这被称为"比善人更善的人"。
136. 什么是恶人？此处，某人是杀生者、不与取者、邪淫者、妄语者、两舌者、恶口者、绮语者、贪婪者、瞋恨者、邪见者——这被称为"恶人"。
137. 什么是比恶人更恶的人？此处，某人自己杀生，也教唆他人杀生；自己不与取，也教唆他人不与取；自己邪淫，也教唆他人邪淫；自己妄语，也教唆他人妄语；自己两舌，也教唆他人两舌；自己恶口，也教唆他人恶口；自己绮语，也教唆他人绮语；自己贪婪，也教唆他人贪婪；自己瞋恨，也教唆他人瞋恨；自己邪见，也教唆他人邪见——这被称为"比恶人更恶的人"。
138. 什么是贤善人？此处，某人远离杀生、远离不与取、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、不瞋恨、具正见——这被称为"贤善人"。

139. Katamo ca puggalo kalyāṇena kalyāṇataro? Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti, attanā ca adinnādānā paṭivirato hoti parañca adinnādānā veramaṇiyā samādapeti, attanā ca kāmesumicchācārā paṭivirato hoti parañca kāmesumicchācārā veramaṇiyā samādapeti, attanā ca musāvādā paṭivirato hoti parañca musāvādā veramaṇiyā samādapeti, attanā ca pisuṇāya vācāya paṭivirato hoti parañca pisuṇāya vācāya veramaṇiyā samādapeti, attanā ca pharusāya vācāya paṭivirato hoti parañca pharusāya vācāya veramaṇiyā samādapeti, attanā ca samphappalāpā paṭivirato hoti parañca samphappalāpā veramaṇiyā samādapeti, attanā ca anabhijjhālu hoti parañca anabhijjhāya samādapeti, attanā ca abyāpannacitto hoti parañca abyāpāde samādapeti, attanā ca sammādiṭṭhi hoti parañca sammādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘kalyāṇena kalyāṇataro’’.

140. Katamo ca puggalo pāpadhammo? Idhekacco puggalo pāṇātipātī hoti, adinnādāyī hoti…pe… micchādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘pāpadhammo’’.

141. Katamo ca puggalo pāpadhammena pāpadhammataro? Idhekacco puggalo attanā ca pāṇātipātī hoti parañca pāṇātipāte samādapeti, attanā ca adinnādāyī hoti parañca adinnādāne samādapeti…pe… attanā ca micchādiṭṭhi hoti parañca micchādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘pāpadhammena pāpadhammataro’’.

142. Katamo ca puggalo kalyāṇadhammo? Idhekacco puggalo pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti…pe… samādiṭṭhi hoti – ayaṃ vuccati puggalo ‘‘kalyāṇadhammo’’.

143. Katamo ca puggalo kalyāṇadhammena kalyāṇadhammataro? Idhekacco puggalo attanā ca pāṇātipātā paṭivirato hoti parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca sammādiṭṭhi hoti parañca sammādiṭṭhiyā samādapeti – ayaṃ vuccati puggalo ‘‘kalyāṇadhammena kalyāṇadhammataro’’.

144. Katamo ca puggalo sāvajjo? Idhekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti – ayaṃ vuccati puggalo ‘‘sāvajjo’’.

145. Katamo ca puggalo vajjabahulo? Idhekacco puggalo sāvajjena bahulaṃ kāyakammena samannāgato hoti appaṃ anavajjena, sāvajjena bahulaṃ vacīkammena samannāgato hoti appaṃ anavajjena, sāvajjena bahulaṃ manokammena samannāgato hoti appaṃ anavajjena – ayaṃ vuccati puggalo ‘‘vajjabahulo’’.

146. Katamo ca puggalo appavajjo? Idhekacco puggalo anavajjena bahulaṃ kāyakammena samannāgato hoti appaṃ sāvajjena, anavajjena bahulaṃ vacīkammena samannāgato hoti appaṃ sāvajjena, anavajjena bahulaṃ manokammena samannāgato hoti appaṃ sāvajjena – ayaṃ vuccati puggalo ‘‘appavajjo’’.

147. Katamo ca puggalo anavajjo? Idhekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti – ayaṃ vuccati puggalo ‘‘anavajjo’’.

148. Katamo ca puggalo ugghaṭitaññū? Yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘ugghaṭitaññū’’.



139. 什么是善法更善的人？此处，某补特伽罗自己远离杀生，也教导他人远离杀生；自己远离不与取，也教导他人远离不与取；自己远离邪淫，也教导他人远离邪淫；自己远离妄语，也教导他人远离妄语；自己远离两舌，也教导他人远离两舌；自己远离恶口，也教导他人远离恶口；自己远离绮语，也教导他人远离绮语；自己不贪婪，也教导他人不贪婪；自己不瞋恨，也教导他人不瞋恨；自己具正见，也教导他人具正见——这被称为"善法更善的人"。
140. 什么是恶法？此处，某补特伽罗是杀生者、不与取者……邪见者——这被称为"恶法"。
141. 什么是比恶法更恶法的人？此处，某补特伽罗自己是杀生者，也教唆他人杀生；自己不与取，也教唆他人不与取……自己是邪见者，也教唆他人是邪见者——这被称为"比恶法更恶法的人"。
142. 什么是善法？此处，某补特伽罗远离杀生、远离不与取……具正见——这被称为"善法"。
143. 什么是比善法更善法的人？此处，某补特伽罗自己远离杀生，也教导他人远离杀生……自己具正见，也教导他人具正见——这被称为"比善法更善法的人"。
144. 什么是有过失的人？此处，某补特伽罗在身体行为上有过失，在言语行为上有过失，在意念行为上有过失——这被称为"有过失的人"。
145. 什么是多过失的人？此处，某补特伽罗在身体行为上有很多过失，少有无过失；在言语行为上有很多过失，少有无过失；在意念行为上有很多过失，少有无过失——这被称为"多过失的人"。
146. 什么是少过失的人？此处，某补特伽罗在身体行为上有少量无过失，在言语行为上有少量无过失，在意念行为上有少量无过失——这被称为"少过失的人"。
147. 什么是无过失的人？此处，某补特伽罗在身体行为上没有过失，在言语行为上没有过失，在意念行为上没有过失——这被称为"无过失的人"。
148. 什么是通达真理的人？此人对法的理解在觉醒时显现——这被称为"通达真理的人"。

149. Katamo ca puggalo vipañcitaññū? Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘vipañcitaññū’’.

150. Katamo ca puggalo neyyo? Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato evaṃ anupubbena dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘neyyo’’.

151. Katamo ca puggalo padaparamo? Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti – ayaṃ vuccati puggalo ‘‘padaparamo’’.

152. Katamo ca puggalo yuttappaṭibhāno [yuttapaṭibhāṇo (syā.) a. ni. 4.132] no muttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno yuttaṃ vadati no sīghaṃ – ayaṃ vuccati puggalo ‘‘yuttappaṭibhāno no muttappaṭibhāno’’.

153. Katamo ca puggalo muttappaṭibhāno no yuttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno sīghaṃ vadati no yuttaṃ – ayaṃ vuccati puggalo ‘‘muttappaṭibhāno no yuttappaṭibhāno’’.

154. Katamo ca puggalo yuttappaṭibhāno ca muttappaṭibhāno ca? Idhekacco puggalo pañhaṃ puṭṭho samāno yuttañca vadati sīghañca – ayaṃ vuccati puggalo ‘‘yuttappaṭibhāno ca muttappaṭibhāno ca’’.

155. Katamo ca puggalo neva yuttappaṭibhāno no muttappaṭibhāno? Idhekacco puggalo pañhaṃ puṭṭho samāno neva yuttaṃ vadati no sīghaṃ – ayaṃ vuccati, puggalo ‘‘neva yuttappaṭibhāno no muttappaṭibhāno’’.

156. Tattha katame cattāro dhammakathikā puggalā? Idhekacco dhammakathiko appañca bhāsati asahitañca, parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

Idha panekacco dhammakathiko appañca bhāsati sahitañca, parisā cassa kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

Idha panekacco dhammakathiko bahuñca bhāsati asahitañca, parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

Idha panekacco dhammakathiko bahuñca bhāsati sahitañca, parisā cassa kusalā hoti sahitāsahitassa. Evarūpo dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati. Ime cattāro ‘‘dhammakathikā puggalā’’.



149. 什么是详细理解的人？此人对法的理解在简略说明被详细解释时显现——这被称为"详细理解的人"。
150. 什么是可引导的人？此人对法的理解是通过听闻、询问、如理作意、亲近善友、交往善友、随侍善友而逐渐显现的——这被称为"可引导的人"。
151. 什么是文字为极的人？此人虽然多闻、多说、多记、多诵，但在此生中不能对法有所理解——这被称为"文字为极的人"。
152. 什么是适当应答而非迅速应答的人？此处，某人被问及问题时，回答得恰当但不迅速——这被称为"适当应答而非迅速应答的人"。
153. 什么是迅速应答而非适当应答的人？此处，某人被问及问题时，回答得迅速但不恰当——这被称为"迅速应答而非适当应答的人"。
154. 什么是既适当应答又迅速应答的人？此处，某人被问及问题时，回答得既恰当又迅速——这被称为"既适当应答又迅速应答的人"。
155. 什么是既不适当应答又不迅速应答的人？此处，某人被问及问题时，回答既不恰当又不迅速——这被称为"既不适当应答又不迅速应答的人"。
156. 此中，什么是四种说法者？此处，某说法者说得少且不连贯，听众也不善于辨别连贯与否。这样的说法者在这样的听众中被称为说法者。
此处，某说法者说得少但连贯，听众善于辨别连贯与否。这样的说法者在这样的听众中被称为说法者。
此处，某说法者说得多但不连贯，听众不善于辨别连贯与否。这样的说法者在这样的听众中被称为说法者。
此处，某说法者说得多且连贯，听众善于辨别连贯与否。这样的说法者在这样的听众中被称为说法者。这四种是"说法者"。

157. Tattha katame cattāro valāhakūpamā puggalā? Cattāro valāhakā – gajjitā no vassitā, vassitā no gajjitā, gajjitā ca vassitā ca, neva gajjitā no vassitā. Evamevaṃ cattārome valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro ? Gajjitā no vassitā, vassitā no gajjitā, gajjitā ca vassitā ca, neva gajjitā no vassitā.

Kathañca puggalo gajjitā hoti no vassitā? Idhekacco puggalo bhāsitā hoti, no kattā. Evaṃ puggalo gajjitā hoti, no vassitā. Seyyathāpi so valāhako gajjitā no vassitā, tathūpamo ayaṃ puggalo.

Kathañca puggalo vassitā hoti no gajjitā? Idhekacco puggalo kattā hoti, no bhāsitā. Evaṃ puggalo vassitā hoti no gajjitā. Seyyathāpi so valāhako vassitā no gajjitā, tathūpamo ayaṃ puggalo.

Kathañca puggalo gajjitā ca hoti vassitā ca? Idhekacco puggalo bhāsitā ca hoti, kattā ca. Evaṃ puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so valāhako gajjitā ca vassitā ca, tathūpamo ayaṃ puggalo.

Kathañca puggalo neva gajjitā hoti no vassitā? Idhekacco puggalo neva bhāsitā hoti no kattā. Evaṃ puggalo neva gajjitā hoti no vassitā. Seyyathāpi so valāhako neva gajjitā no vassitā, tathūpamo ayaṃ puggalo.

Ime cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ.



157. 此中，什么是四种如云的补特伽罗？四种如云者——吼叫者而不下雨、下雨而不吼叫、吼叫且下雨、既不吼叫也不下雨。如此，这四种如云的补特伽罗在世间存在。哪四种？吼叫者而不下雨、下雨而不吼叫、吼叫且下雨、既不吼叫也不下雨。
如何补特伽罗是吼叫而不下雨？此处，某补特伽罗是说话者，而不是做事者。这样，补特伽罗是吼叫而不下雨。就像那云是吼叫而不下雨，这样的补特伽罗。
如何补特伽罗是下雨而不吼叫？此处，某补特伽罗是做事者，而不是说话者。这样，补特伽罗是下雨而不吼叫。就像那云是下雨而不吼叫，这样的补特伽罗。
如何补特伽罗既吼叫又下雨？此处，某补特伽罗是说话者且是做事者。这样，补特伽罗既吼叫又下雨。就像那云既吼叫又下雨，这样的补特伽罗。
如何补特伽罗既不吼叫也不下雨？此处，某补特伽罗既不说话也不做事。这样，补特伽罗既不吼叫也不下雨。就像那云既不吼叫也不下雨，这样的补特伽罗。
这四种如云的补特伽罗在世间存在。

158. Tattha katame cattāro mūsikūpamā puggalā? Catasso mūsikā – gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, gādhaṃ kattā ca vasitā ca, neva gādhaṃ kattā no vasitā. Evamevaṃ cattārome mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, gādhaṃ kattā ca vasitā ca, neva gādhaṃ kattā no vasitā.

Kathañca puggalo gādhaṃ kattā hoti no vasitā? Idhekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo gādhaṃ kattā hoti no vasitā. Seyyathāpi sā mūsikā gādhaṃ kattā no vasitā, tathūpamo ayaṃ puggalo.

Kathañca puggalo vasitā hoti no gādhaṃ kattā? Idhekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo vasitā hoti no gādhaṃ kattā. Seyyathāpi sā mūsikā vasitā no gādhaṃ kattā, tathūpamo ayaṃ puggalo.

Kathañca puggalo gādhaṃ kattā ca hoti vasitā ca? Idhekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo gādhaṃ kattā ca hoti vasitā ca. Seyyathāpi sā mūsikā gādhaṃ kattā ca vasitā ca, tathūpamo ayaṃ puggalo.

Kathañca puggalo neva gādhaṃ kattā hoti no vasitā? Idhekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo neva gādhaṃ kattā hoti no vasitā. Seyyathāpi sā mūsikā neva gādhaṃ kattā no vasitā, tathūpamo ayaṃ puggalo.

Ime cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ.

159. Tattha katame cattāro ambūpamā puggalā? Cattāri ambāni – āmaṃ pakkavaṇṇi [pakkavaṇṇī], pakkaṃ āmavaṇṇi [āmavaṇṇī (syā. ka.) a. ni. 

158. 此中，什么是四种如鼠的补特伽罗？四种如鼠者——是做事者而不说话、是说话者而不做事、是做事且说话者、既不做事也不说话。如此，这四种如鼠的补特伽罗在世间存在。哪四种？是做事者而不说话、是说话者而不做事、是做事且说话者、既不做事也不说话。
如何补特伽罗是做事而不说话？此处，某补特伽罗理解法——经文、颂、解释、歌、如是说、故事、奇妙法、非凡法。他对“这是苦”如实不知，对“这是苦的起因”如实不知，对“这是苦的灭尽”如实不知，对“这是通往苦灭的道路”如实不知。这样，补特伽罗是做事而不说话。就像那鼠是做事而不说话，这样的补特伽罗。
如何补特伽罗是说话而不做事？此处，某补特伽罗不理解法——经文、颂、解释、歌、如是说、故事、奇妙法、非凡法。他对“这是苦”如实知道，对“这是苦的起因”如实知道，对“这是苦的灭尽”如实知道，对“这是通往苦灭的道路”如实知道。这样，补特伽罗是说话而不做事。就像那鼠是说话而不做事，这样的补特伽罗。
如何补特伽罗既做事又说话？此处，某补特伽罗理解法——经文、颂、解释、歌、如是说、故事、奇妙法、非凡法。他对“这是苦”如实知道，对“这是苦的起因”如实知道，对“这是苦的灭尽”如实知道，对“这是通往苦灭的道路”如实知道。这样，补特伽罗既做事又说话。就像那鼠既做事又说话，这样的补特伽罗。
如何补特伽罗既不做事也不说话？此处，某补特伽罗不理解法——经文、颂、解释、歌、如是说、故事、奇妙法、非凡法。他对“这是苦”如实不知，对“这是苦的起因”如实不知，对“这是苦的灭尽”如实不知，对“这是通往苦灭的道路”如实不知。这样，补特伽罗既不做事也不说话。就像那鼠既不做事也不说话，这样的补特伽罗。
这四种如鼠的补特伽罗在世间存在。
159. 此中，什么是四种如果的补特伽罗？四种如果者——成熟者、成熟的果实。

4.105], āmaṃ āmavaṇṇi, pakkaṃ pakkavaṇṇi. Evamevaṃ cattārome ambūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.

Kathañca puggalo āmo hoti pakkavaṇṇī? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ [sammiñjitaṃ (sī. syā.)] pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ nappajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo āmo hoti pakkavaṇṇī. Seyyathāpi taṃ ambaṃ āmaṃ pakkavaṇṇi, tathūpamo ayaṃ puggalo.

Kathañca puggalo pakko hoti āmavaṇṇī? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pakko hoti āmavaṇṇī. Seyyathāpi taṃ ambaṃ pakkaṃ āmavaṇṇi, tathūpamo ayaṃ puggalo.

Kathañca puggalo āmo hoti āmavaṇṇī? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo āmo hoti āmavaṇṇī. Seyyathāpi taṃ ambaṃ āmaṃ āmavaṇṇi, tathūpamo ayaṃ puggalo.

Kathañca puggalo pakko hoti pakkavaṇṇī? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ . So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti …pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pakko hoti pakkavaṇṇī. Seyyathāpi taṃ ambaṃ pakkaṃ pakkavaṇṇi, tathūpamo ayaṃ puggalo.

Ime cattāro ambūpamā puggalā santo saṃvijjamānā lokasmiṃ.



看起来成熟而未成熟、看起来未成熟而成熟、看起来未成熟且未成熟、看起来成熟且成熟。如此，这四种如果的补特伽罗在世间存在。哪四种？看起来成熟而未成熟、看起来未成熟而成熟、看起来未成熟且未成熟、看起来成熟且成熟。
如何补特伽罗是看起来成熟而未成熟？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都很庄严。他对"这是苦"如实不知，对"这是苦的起因"如实不知，对"这是苦的灭尽"如实不知，对"这是通往苦灭的道路"如实不知。这样，补特伽罗是看起来成熟而未成熟。就像那果实看起来成熟而未成熟，这样的补特伽罗。
如何补特伽罗是看起来未成熟而成熟？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都不庄严。他对"这是苦"如实知道，对"这是苦的起因"如实知道，对"这是苦的灭尽"如实知道，对"这是通往苦灭的道路"如实知道。这样，补特伽罗是看起来未成熟而成熟。就像那果实看起来未成熟而成熟，这样的补特伽罗。
如何补特伽罗是看起来未成熟且未成熟？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都不庄严。他对"这是苦"如实不知……对"这是通往苦灭的道路"如实不知。这样，补特伽罗是看起来未成熟且未成熟。就像那果实看起来未成熟且未成熟，这样的补特伽罗。
如何补特伽罗是看起来成熟且成熟？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都很庄严。他对"这是苦"如实知道……对"这是通往苦灭的道路"如实知道。这样，补特伽罗是看起来成熟且成熟。就像那果实看起来成熟且成熟，这样的补特伽罗。
这四种如果的补特伽罗在世间存在。

160. Tattha katame cattāro kumbhūpamā puggalā? Cattāro kumbhā – tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito. Evamevaṃ cattārome kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito.

Kathañca puggalo tuccho hoti pihito? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo tuccho hoti pihito. Seyyathāpi so kumbho tuccho pihito, tathūpamo ayaṃ puggalo.

Kathañca puggalo pūro hoti vivaṭo? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pūro hoti vivaṭo. Seyyathāpi so kumbho pūro vivaṭo, tathūpamo ayaṃ puggalo.

Kathañca puggalo tuccho hoti vivaṭo? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo tuccho hoti vivaṭo. Seyyathāpi so kumbho tuccho vivaṭo, tathūpamo ayaṃ puggalo.

Kathañca puggalo pūro hoti pihito? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo pūro hoti pihito. Seyyathāpi so kumbho pūro pihito, tathūpamo ayaṃ puggalo. Ime cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ.



160. 此中，什么是四种如瓶的补特伽罗？四种瓶——空而封闭、满而开放、空而开放、满而封闭。如此，这四种如瓶的补特伽罗在世间存在。哪四种？空而封闭、满而开放、空而开放、满而封闭。
如何补特伽罗是空而封闭？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都很庄严。他对"这是苦"如实不知……对"这是通往苦灭的道路"如实不知。这样，补特伽罗是空而封闭。就像那瓶子空而封闭，这样的补特伽罗。
如何补特伽罗是满而开放？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都不庄严。他对"这是苦"如实知道……对"这是通往苦灭的道路"如实知道。这样，补特伽罗是满而开放。就像那瓶子满而开放，这样的补特伽罗。
如何补特伽罗是空而开放？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都不庄严。他对"这是苦"如实不知……对"这是通往苦灭的道路"如实不知。这样，补特伽罗是空而开放。就像那瓶子空而开放，这样的补特伽罗。
如何补特伽罗是满而封闭？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都很庄严。他对"这是苦"如实知道……对"这是通往苦灭的道路"如实知道。这样，补特伽罗是满而封闭。就像那瓶子满而封闭，这样的补特伽罗。这四种如瓶的补特伽罗在世间存在。

161. Tattha katame cattāro udakarahadūpamā puggalā? Cattāro udakarahadā – uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso. Evamevaṃ cattārome udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso.

Kathañca puggalo uttāno hoti gambhīrobhāso? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo uttāno hoti gambhīrobhāso. Seyyathāpi so udakarahado uttāno gambhīrobhāso, tathūpamo ayaṃ puggalo.

Kathañca puggalo gambhīro hoti uttānobhāso? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo gambhīro hoti uttānobhāso. Seyyathāpi so udakarahado gambhīro uttānobhāso, tathūpamo ayaṃ puggalo.

Kathañca puggalo uttāno hoti uttānobhāso? Idhekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ nappajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ nappajānāti. Evaṃ puggalo uttāno hoti uttānobhāso. Seyyathāpi so udakarahado uttāno uttānobhāso, tathūpamo ayaṃ puggalo.

Kathañca puggalo gambhīro hoti gambhīrobhāso? Idhekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Evaṃ puggalo gambhīro hoti gambhīrobhāso. Seyyathāpi so udakarahado gambhīro gambhīrobhāso, tathūpamo ayaṃ puggalo. Ime cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ.

162. Tattha katame cattāro balībaddūpamā puggalā? Cattāro balībaddā [balibaddhā (syā.)] – sakagavacaṇḍo [sagavacaṇḍo (ka. sī.) a. ni. 

161. 此中，什么是四种如水池的补特伽罗？四种水池——浅而看似深、深而看似浅、浅而看似浅、深而看似深。如此，这四种如水池的补特伽罗在世间存在。哪四种？浅而看似深、深而看似浅、浅而看似浅、深而看似深。
如何补特伽罗是浅而看似深？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都很庄严。他对"这是苦"如实不知……对"这是通往苦灭的道路"如实不知。这样，补特伽罗是浅而看似深。就像那水池浅而看似深，这样的补特伽罗。
如何补特伽罗是深而看似浅？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都不庄严。他对"这是苦"如实知道……对"这是通往苦灭的道路"如实知道。这样，补特伽罗是深而看似浅。就像那水池深而看似浅，这样的补特伽罗。
如何补特伽罗是浅而看似浅？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都不庄严。他对"这是苦"如实不知……对"这是通往苦灭的道路"如实不知。这样，补特伽罗是浅而看似浅。就像那水池浅而看似浅，这样的补特伽罗。
如何补特伽罗是深而看似深？此处，某补特伽罗的行走、回来、观看、环顾、弯曲、伸展、持僧伽梨衣钵都很庄严。他对"这是苦"如实知道……对"这是通往苦灭的道路"如实知道。这样，补特伽罗是深而看似深。就像那水池深而看似深，这样的补特伽罗。这四种如水池的补特伽罗在世间存在。
162. 此中，什么是四种如公牛的补特伽罗？四种公牛——对自己的牛群凶暴。

4.108] no paragavacaṇḍo, paragavacaṇḍo no sakagavacaṇḍo, sakagavacaṇḍo ca paragavacaṇḍo ca, neva sakagavacaṇḍo no paragavacaṇḍo. Evamevaṃ cattārome balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Sakagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sakagavacaṇḍo, sakagavacaṇḍo ca paragavacaṇḍo ca, neva sakagavacaṇḍo no paragavacaṇḍo.

Kathañca puggalo sakagavacaṇḍo hoti no paragavacaṇḍo? Idhekacco puggalo sakaparisaṃ ubbejitā hoti, no paraparisaṃ. Evaṃ puggalo sakagavacaṇḍo hoti no paragavacaṇḍo. Seyyathāpi so balībaddo sakagavacaṇḍo no paragavacaṇḍo, tathūpamo ayaṃ puggalo.

Kathañca puggalo paragavacaṇḍo hoti no sakagavacaṇḍo? Idhekacco puggalo paraparisaṃ ubbejitā hoti, no sakaparisaṃ. Evaṃ puggalo paragavacaṇḍo hoti no sakagavacaṇḍo. Seyyathāpi so balībaddo paragavacaṇḍo no sakagavacaṇḍo, tathūpamo ayaṃ puggalo.

Kathañca puggalo sakagavacaṇḍo ca hoti paragavacaṇḍo ca? Idhekacco puggalo sakaparisañca ubbejitā hoti, paraparisañca. Evaṃ puggalo sakagavacaṇḍo ca hoti paragavacaṇḍo ca. Seyyathāpi so balībaddo sakagavacaṇḍo ca paragavacaṇḍo ca, tathūpamo ayaṃ puggalo.

Kathañca puggalo neva sakagavacaṇḍo hoti no paragavacaṇḍo? Idhekacco puggalo neva sakaparisaṃ ubbejitā hoti no paraparisaṃ. Evaṃ puggalo neva sakagavacaṇḍo hoti no paragavacaṇḍo. Seyyathāpi so balībaddo neva sakagavacaṇḍo no paragavacaṇḍo, tathūpamo ayaṃ puggalo. Ime cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ.

163. Tattha katame cattāro āsīvisūpamā puggalā? Cattāro āsīvisā [āsivisā (syā.)] – āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ca ghoraviso ca, neva āgataviso no ghoraviso. Evamevaṃ cattārome āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āgataviso no ghoraviso, ghoraviso no āgataviso, āgataviso ca ghoraviso ca, neva āgataviso no ghoraviso.

Kathañca puggalo āgataviso hoti no ghoraviso? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo āgataviso hoti, no ghoraviso. Seyyathāpi so āsīviso āgataviso no ghoraviso, tathūpamo ayaṃ puggalo.

Kathañca puggalo ghoraviso hoti no āgataviso? Idhekacco puggalo naheva kho [neva kho (sī.) a. ni. 4.110] abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo ghoraviso hoti, no āgataviso. Seyyathāpi so āsīviso ghoraviso no āgataviso, tathūpamo ayaṃ puggalo.

Kathañca puggalo āgataviso ca hoti ghoraviso ca? Idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo āgataviso ca hoti ghoraviso ca. Seyyathāpi so āsīviso āgataviso ca ghoraviso ca, tathūpamo ayaṃ puggalo.

Kathañca puggalo neva āgataviso hoti no ghoraviso? Idhekacco puggalo naheva kho abhiṇhaṃ kujjhati. So ca khvassa kodho na ciraṃ dīgharattaṃ anuseti. Evaṃ puggalo neva āgataviso hoti no ghoraviso. Seyyathāpi so āsīviso neva āgataviso no ghoraviso, tathūpamo ayaṃ puggalo. Ime cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ.



4. 108. 此中，什么是四种如公牛的补特伽罗？四种公牛——自家公牛不是外家的公牛，外家的公牛不是自家公牛，自家公牛与外家的公牛，既不是自家公牛也不是外家的公牛。如此，这四种如公牛的补特伽罗在世间存在。哪四种？自家公牛不是外家的公牛，外家的公牛不是自家公牛，自家公牛与外家的公牛，既不是自家公牛也不是外家的公牛。
如何补特伽罗是自家公牛而不是外家的公牛？此处，某补特伽罗对自己的群体是威胁，而不是对他人的群体。这样，补特伽罗是自家公牛而不是外家的公牛。就像那公牛是自家公牛而不是外家的公牛，这样的补特伽罗。
如何补特伽罗是外家的公牛而不是自家公牛？此处，某补特伽罗对他人的群体是威胁，而不是对自己的群体。这样，补特伽罗是外家的公牛而不是自家公牛。就像那公牛是外家的公牛而不是自家公牛，这样的补特伽罗。
如何补特伽罗是自家公牛且是外家的公牛？此处，某补特伽罗对自己的群体和他人的群体都是威胁。这样，补特伽罗是自家公牛且是外家的公牛。就像那公牛是自家公牛且是外家的公牛，这样的补特伽罗。
如何补特伽罗既不是自家公牛也不是外家的公牛？此处，某补特伽罗既不是对自己的群体威胁也不是对他人的群体。这样，补特伽罗既不是自家公牛也不是外家的公牛。就像那公牛既不是自家公牛也不是外家的公牛，这样的补特伽罗。这四种如公牛的补特伽罗在世间存在。
163. 此中，什么是四种如毒蛇的补特伽罗？四种毒蛇——来者的毒蛇不是可怕的毒蛇，可怕的毒蛇不是来者的毒蛇，来者的毒蛇和可怕的毒蛇，既不是来者的毒蛇也不是可怕的毒蛇。如此，这四种如毒蛇的补特伽罗在世间存在。哪四种？来者的毒蛇不是可怕的毒蛇，可怕的毒蛇不是来者的毒蛇，来者的毒蛇和可怕的毒蛇，既不是来者的毒蛇也不是可怕的毒蛇。
如何补特伽罗是来者的毒蛇而不是可怕的毒蛇？此处，某补特伽罗经常生气。他的愤怒不久就会持续很长时间。这样，补特伽罗是来者的毒蛇而不是可怕的毒蛇。就像那毒蛇是来者的毒蛇而不是可怕的毒蛇，这样的补特伽罗。
如何补特伽罗是可怕的毒蛇而不是来者的毒蛇？此处，某补特伽罗并不是经常生气。他的愤怒会持续很长时间。这样，补特伽罗是可怕的毒蛇而不是来者的毒蛇。就像那毒蛇是可怕的毒蛇而不是来者的毒蛇，这样的补特伽罗。
如何补特伽罗是来者的毒蛇且是可怕的毒蛇？此处，某补特伽罗经常生气。他的愤怒会持续很长时间。这样，补特伽罗是来者的毒蛇且是可怕的毒蛇。就像那毒蛇是来者的毒蛇且是可怕的毒蛇，这样的补特伽罗。
如何补特伽罗既不是来者的毒蛇也不是可怕的毒蛇？此处，某补特伽罗并不是经常生气。他的愤怒不久就会持续很长时间。这样，补特伽罗既不是来者的毒蛇也不是可怕的毒蛇。就像那毒蛇既不是来者的毒蛇也不是可怕的毒蛇，这样的补特伽罗。这四种如毒蛇的补特伽罗在世间存在。

164. Kathañca puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hoti? Idhekacco puggalo duppaṭipannānaṃ micchāpaṭipannānaṃ titthiyānaṃ titthiyasāvakānaṃ vaṇṇaṃ bhāsati – ‘‘suppaṭipannā’’ itipi, ‘‘sammāpaṭipannā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsitā hoti.

Kathañca puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsitā hoti? Idhekacco puggalo suppaṭipannānaṃ sammāpaṭipannānaṃ buddhānaṃ buddhasāvakānaṃ avaṇṇaṃ bhāsati – ‘‘duppaṭipannā’’ itipi, ‘‘micchāpaṭipannā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsitā hoti.

Kathañca puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃsitā hoti? Idhekacco puggalo duppaṭipadāya micchāpaṭipadāya pasādaṃ janeti – ‘‘suppaṭipadā’’ itipi , ‘‘sammāpaṭipadā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃsitā hoti.

Kathañca puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃsitā hoti? Idhekacco puggalo suppaṭipadāya sammāpaṭipadāya appasādaṃ janeti – ‘‘duppaṭipadā’’ itipi, ‘‘micchāpaṭipadā’’ itipīti. Evaṃ puggalo ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃsitā hoti.

165. Kathañca puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsitā hoti? Idhekacco puggalo duppaṭipannānaṃ micchāpaṭipannānaṃ titthiyānaṃ titthiyasāvakānaṃ avaṇṇaṃ bhāsati – ‘‘duppaṭipannā’’ itipi, ‘‘micchāpaṭipannā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsitā hoti.

Kathañca puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsitā hoti? Idhekacco puggalo suppaṭipannānaṃ sammāpaṭipannānaṃ buddhānaṃ buddhasāvakānaṃ vaṇṇaṃ bhāsati – ‘‘suppaṭipannā’’ itipi, ‘‘sammāpaṭipannā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsitā hoti.

Kathañca puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃsitā hoti? Idhekacco puggalo duppaṭipadāya micchāpaṭipadāya appasādaṃ janeti – ‘‘duppaṭipadā’’ itipi, ‘‘micchāpaṭipadā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃsitā hoti.

Kathañca puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃsitā hoti? Idhekacco puggalo suppaṭipadāya sammāpaṭipadāya pasādaṃ janeti – ‘‘suppaṭipadā’’ itipi, ‘‘sammāpaṭipadā’’ itipīti. Evaṃ puggalo anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃsitā hoti.



164. 如何补特伽罗不经调查、不经深入就赞美不值得赞美的人？此处，某补特伽罗赞美行为不善、行为错误的外道和外道弟子，说"他们行为善良"，"他们行为正确"。这样，补特伽罗不经调查、不经深入就赞美不值得赞美的人。
如何补特伽罗不经调查、不经深入就诽谤值得赞美的人？此处，某补特伽罗诽谤行为善良、行为正确的佛陀和佛陀弟子，说"他们行为不善"，"他们行为错误"。这样，补特伽罗不经调查、不经深入就诽谤值得赞美的人。
如何补特伽罗不经调查、不经深入就对不值得尊敬的事物表示尊敬？此处，某补特伽罗对不善行、错误行为产生尊敬，说"这是善行"，"这是正确行为"。这样，补特伽罗不经调查、不经深入就对不值得尊敬的事物表示尊敬。
如何补特伽罗不经调查、不经深入就对值得尊敬的事物表示不尊敬？此处，某补特伽罗对善行、正确行为产生不尊敬，说"这是不善行"，"这是错误行为"。这样，补特伽罗不经调查、不经深入就对值得尊敬的事物表示不尊敬。
165. 如何补特伽罗经过调查、深入后诽谤不值得赞美的人？此处，某补特伽罗诽谤行为不善、行为错误的外道和外道弟子，说"他们行为不善"，"他们行为错误"。这样，补特伽罗经过调查、深入后诽谤不值得赞美的人。
如何补特伽罗经过调查、深入后赞美值得赞美的人？此处，某补特伽罗赞美行为善良、行为正确的佛陀和佛陀弟子，说"他们行为善良"，"他们行为正确"。这样，补特伽罗经过调查、深入后赞美值得赞美的人。
如何补特伽罗经过调查、深入后对不值得尊敬的事物表示不尊敬？此处，某补特伽罗对不善行、错误行为产生不尊敬，说"这是不善行"，"这是错误行为"。这样，补特伽罗经过调查、深入后对不值得尊敬的事物表示不尊敬。
如何补特伽罗经过调查、深入后对值得尊敬的事物表示尊敬？此处，某补特伽罗对善行、正确行为产生尊敬，说"这是善行"，"这是正确行为"。这样，补特伽罗经过调查、深入后对值得尊敬的事物表示尊敬。

166. Kathañca puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati . Yo tattha avaṇṇo taṃ bhaṇati bhūtaṃ tacchaṃ kālena, yo tattha vaṇṇo taṃ na bhaṇati bhūtaṃ tacchaṃ kālena. Evaṃ puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.

Kathañca puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati . Yo tattha vaṇṇo taṃ bhaṇati bhūtaṃ tacchaṃ kālena, yo tattha avaṇṇo taṃ na bhaṇati bhūtaṃ tacchaṃ kālena. Evaṃ puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.

Kathañca puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati. Yo tattha avaṇṇo taṃ bhaṇati bhūtaṃ tacchaṃ kālena, yopi tattha vaṇṇo tampi bhaṇati bhūtaṃ tacchaṃ kālena. Tatra kālaññū hoti tassa pañhassa veyyākaraṇāya. Evaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.

Kathañca puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, nopi vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena? Idhekacco puggalo vaṇṇopi saṃvijjati avaṇṇopi saṃvijjati. Yo tattha avaṇṇo taṃ na bhaṇati bhūtaṃ tacchaṃ kālena, yopi tattha vaṇṇo tampi na bhaṇati bhūtaṃ tacchaṃ kālena. Upekkhako viharati sato sampajāno. Evaṃ puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, nopi vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.

167. Katamo ca puggalo uṭṭhānaphalūpajīvī no puññaphalūpajīvī? Yassa puggalassa uṭṭhahato ghaṭato vāyamato ājīvo abhinibbattati, no puññato – ayaṃ vuccati puggalo ‘‘uṭṭhānaphalūpajīvī, no puññaphalūpajīvī’’.

Katamo ca puggalo puññaphalūpajīvī no uṭṭhānaphalūpajīvī? Paranimmitavasavattī deve [paranimmitavasavattideve (sī. syā.)] upādāya tatūpari devā puññaphalūpajīvino na uṭṭhānaphalūpajīvino.

Katamo ca puggalo uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca? Yassa puggalassa uṭṭhahato ghaṭato vāyamato ājīvo abhinibbattati puññato ca – ayaṃ vuccati puggalo ‘‘uṭṭhānaphalūpajīvī ca puññaphalūpajīvī ca’’.

Katamo ca puggalo neva uṭṭhānaphalūpajīvī no puññaphalūpajīvī? Nerayikā neva uṭṭhānaphalūpajīvino no puññaphalūpajīvino.



166. 如何补特伽罗在不值得赞美的人中赞美不值得赞美的人，而不在值得赞美的人中赞美值得赞美的人？此处，某补特伽罗既有值得赞美的，也有不值得赞美的。谁在其中不值得赞美的人说了值得赞美的人，谁在其中值得赞美的人则不说值得赞美的人。这样，补特伽罗在不值得赞美的人中赞美不值得赞美的人，而不在值得赞美的人中赞美值得赞美的人。
如何补特伽罗在值得赞美的人中赞美值得赞美的人，而不在不值得赞美的人中赞美不值得赞美的人？此处，某补特伽罗既有值得赞美的，也有不值得赞美的。谁在其中值得赞美的人说了值得赞美的人，谁在其中不值得赞美的人则不说值得赞美的人。这样，补特伽罗在值得赞美的人中赞美值得赞美的人，而不在不值得赞美的人中赞美不值得赞美的人。
如何补特伽罗在不值得赞美的人中赞美不值得赞美的人，而在值得赞美的人中赞美值得赞美的人？此处，某补特伽罗既有值得赞美的，也有不值得赞美的。谁在其中不值得赞美的人说了值得赞美的人，谁在其中值得赞美的人也说了值得赞美的人。此时，应该对他的提问进行解释。这样，补特伽罗在不值得赞美的人中赞美不值得赞美的人，而在值得赞美的人中赞美值得赞美的人。
如何补特伽罗既不在不值得赞美的人中赞美不值得赞美的人，也不在值得赞美的人中赞美值得赞美的人？此处，某补特伽罗既有值得赞美的，也有不值得赞美的。谁在其中不值得赞美的人则不说值得赞美的人，谁在其中值得赞美的人也不说值得赞美的人。此人保持冷静，明智地生活。这样，补特伽罗既不在不值得赞美的人中赞美不值得赞美的人，也不在值得赞美的人中赞美值得赞美的人。
167. 什么样的补特伽罗是勤奋的果实的生活，而不是善行的果实的生活？某补特伽罗在起身、努力、努力工作时，生活的来源是从事不善的，而不是善的——这被称为“勤奋的果实的生活，而不是善行的果实的生活”。
什么样的补特伽罗是善行的果实的生活，而不是勤奋的果实的生活？依靠天界的主宰，天神们以此为基础，生活的果实是善的，而不是勤奋的果实的生活。
什么样的补特伽罗既是勤奋的果实的生活，又是善行的果实的生活？某补特伽罗在起身、努力、努力工作时，生活的来源是善的——这被称为“勤奋的果实的生活与善行的果实的生活”。
什么样的补特伽罗既不是勤奋的果实的生活，也不是善行的果实的生活？地狱中的众生既不是勤奋的果实的生活，也不是善行的果实的生活。

168. Kathañca puggalo tamo hoti tamaparāyano? Idhekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule [veṇakule (sī. syā.)] vā rathakārakule vā pukkusakule vā dalidde [daḷidde (sī.) passa aṅguttaranikāye] appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bahvābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ puggalo tamo hoti tamaparāyano.

Kathañca puggalo tamo hoti jotiparāyano? Idhekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bahvābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati , manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ puggalo tamo hoti jotiparāyano.

Kathañca puggalo joti hoti tamaparāyano? Idhekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ puggalo joti hoti tamaparāyano.

Kathañca puggalo joti hoti jotiparāyano? Idhekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ puggalo joti hoti jotiparāyano.



168. 如何补特伽罗是黑暗并走向黑暗？此处，某补特伽罗出生于低贱家庭——旃陀罗家庭、猎人家庭、竹匠家庭、车匠家庭或清洁工家庭，贫穷、缺乏食物饮料，生活艰难，难以获得食物和衣服。他长相丑陋、难看、矮小、多病，或者瞎眼、残疾、跛脚、半身不遂，得不到食物、饮料、衣服、车乘、花环、香料、卧具、住处和灯具。他以身行恶行，以语行恶行，以意行恶行。他以身行恶行，以语行恶行，以意行恶行后，身坏命终，往生恶趣、恶道、堕落、地狱。这样，补特伽罗是黑暗并走向黑暗。
如何补特伽罗是黑暗但走向光明？此处，某补特伽罗出生于低贱家庭——旃陀罗家庭、猎人家庭、竹匠家庭、车匠家庭或清洁工家庭，贫穷、缺乏食物饮料，生活艰难，难以获得食物和衣服。他长相丑陋、难看、矮小、多病，或者瞎眼、残疾、跛脚、半身不遂，得不到食物、饮料、衣服、车乘、花环、香料、卧具、住处和灯具。他以身行善行，以语行善行，以意行善行。他以身行善行，以语行善行，以意行善行后，身坏命终，往生善趣、天界。这样，补特伽罗是黑暗但走向光明。
如何补特伽罗是光明但走向黑暗？此处，某补特伽罗出生于高贵家庭——刹帝利大族、婆罗门大族或居士大族，富有、大富、大财，拥有大量金银、大量财物和用品、大量财富和谷物。他长相英俊、好看、令人愉悦，具有最高等的肤色，得到食物、饮料、衣服、车乘、花环、香料、卧具、住处和灯具。他以身行恶行，以语行恶行，以意行恶行。他以身行恶行，以语行恶行，以意行恶行后，身坏命终，往生恶趣、恶道、堕落、地狱。这样，补特伽罗是光明但走向黑暗。
如何补特伽罗是光明并走向光明？此处，某补特伽罗出生于高贵家庭——刹帝利大族、婆罗门大族或居士大族，富有、大富、大财，拥有大量金银、大量财物和用品、大量财富和谷物。他长相英俊、好看、令人愉悦，具有最高等的肤色，得到食物、饮料、衣服、车乘、花环、香料、卧具、住处和灯具。他以身行善行，以语行善行，以意行善行。他以身行善行，以语行善行，以意行善行后，身坏命终，往生善趣、天界。这样，补特伽罗是光明并走向光明。

169. Kathañca puggalo oṇatoṇato hoti…pe… evaṃ puggalo oṇatoṇato hoti.

Kathañca puggalo oṇatuṇṇato hoti…pe… evaṃ puggalo oṇatuṇṇato hoti.

Kathañca puggalo uṇṇatoṇato hoti…pe… evaṃ puggalo uṇṇatoṇato hoti.

Kathañca puggalo uṇṇatuṇṇato hoti…pe… evaṃ puggalo uṇṇatuṇṇato hoti.

170. Tattha katame cattāro rukkhūpamā puggalā? Cattāro rukkhā – pheggu sāraparivāro, sāro phegguparivāro, pheggu phegguparivāro, sāro sāraparivāro. Evamevaṃ cattārome rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Pheggu sāraparivāro, sāro phegguparivāro, pheggu phegguparivāro, sāro sāraparivāro.

Kathañca puggalo pheggu hoti sāraparivāro? Idhekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṃ puggalo pheggu hoti sāraparivāro. Seyyathāpi so rukkho pheggu sāraparivāro, tathūpamo ayaṃ puggalo.

Kathañca puggalo sāro hoti phegguparivāro? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā. Evaṃ puggalo sāro hoti phegguparivāro. Seyyathāpi so rukkho sāro phegguparivāro, tathūpamo ayaṃ puggalo.

Kathañca puggalo pheggu hoti phegguparivāro? Idhekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā. Evaṃ puggalo pheggu hoti phegguparivāro. Seyyathāpi so rukkho pheggu phegguparivāro, tathūpamo ayaṃ puggalo.

Kathañca puggalo sāro hoti sāraparivāro? Idhekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṃ puggalo sāro hoti sāraparivāro. Seyyathāpi so rukkho sāro sāraparivāro, tathūpamo ayaṃ puggalo. Ime cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ.

171. Katamo ca puggalo rūpappamāṇo rūpappasanno? Idhekacco puggalo ārohaṃ vā passitvā pariṇāhaṃ vā passitvā saṇṭhānaṃ vā passitvā pāripūriṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo rūpappamāṇo rūpappasanno.

Katamo ca puggalo ghosappamāṇo ghosappasanno? Idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṃsanāya paravaṇṇahārikāya [paravaṇṇahāriyā (sī.)] tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo ghosappamāṇo ghosappasanno.

172. Katamo ca puggalo lūkhappamāṇo lūkhappasanno? Idhekacco puggalo cīvaralūkhaṃ vā passitvā pattalūkhaṃ vā passitvā senāsanalūkhaṃ vā passitvā vividhaṃ vā dukkarakārikaṃ passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo lūkhappamāṇo lūkhappasanno.

Katamo ca puggalo dhammappamāṇo dhammappasanno? Idhekacco puggalo sīlaṃ vā passitvā samādhiṃ vā passitvā paññaṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo dhammappamāṇo dhammappasanno.



169. 如何补特伽罗是低下的低下？......这样，补特伽罗是低下的低下。
如何补特伽罗是低下的高尚？......这样，补特伽罗是低下的高尚。
如何补特伽罗是高尚的低下？......这样，补特伽罗是高尚的低下。
如何补特伽罗是高尚的高尚？......这样，补特伽罗是高尚的高尚。
170. 此中，什么是四种如树的补特伽罗？四种树——外皮被心木包围，心木被外皮包围，外皮被外皮包围，心木被心木包围。如此，这四种如树的补特伽罗在世间存在。哪四种？外皮被心木包围，心木被外皮包围，外皮被外皮包围，心木被心木包围。
如何补特伽罗是外皮被心木包围？此处，某补特伽罗不持戒、品德恶劣，但他的随众持戒、品德良好。这样，补特伽罗是外皮被心木包围。就像那树是外皮被心木包围，这样的补特伽罗。
如何补特伽罗是心木被外皮包围？此处，某补特伽罗持戒、品德良好，但他的随众不持戒、品德恶劣。这样，补特伽罗是心木被外皮包围。就像那树是心木被外皮包围，这样的补特伽罗。
如何补特伽罗是外皮被外皮包围？此处，某补特伽罗不持戒、品德恶劣，他的随众也不持戒、品德恶劣。这样，补特伽罗是外皮被外皮包围。就像那树是外皮被外皮包围，这样的补特伽罗。
如何补特伽罗是心木被心木包围？此处，某补特伽罗持戒、品德良好，他的随众也持戒、品德良好。这样，补特伽罗是心木被心木包围。就像那树是心木被心木包围，这样的补特伽罗。这四种如树的补特伽罗在世间存在。
171. 什么样的补特伽罗是以色为标准、以色为信仰？此处，某补特伽罗看到高大，或看到丰满，或看到形态，或看到完美，以此为标准而生信仰。这被称为以色为标准、以色为信仰的补特伽罗。
什么样的补特伽罗是以声为标准、以声为信仰？此处，某补特伽罗听到他人赞美、称赞、赞扬、赞颂，以此为标准而生信仰。这被称为以声为标准、以声为信仰的补特伽罗。
172. 什么样的补特伽罗是以粗糙为标准、以粗糙为信仰？此处，某补特伽罗看到粗糙的衣服，或看到粗糙的钵，或看到粗糙的住处，或看到各种苦行，以此为标准而生信仰。这被称为以粗糙为标准、以粗糙为信仰的补特伽罗。
什么样的补特伽罗是以法为标准、以法为信仰？此处，某补特伽罗看到戒，或看到定，或看到慧，以此为标准而生信仰。这被称为以法为标准、以法为信仰的补特伽罗。

173. Kathañca puggalo attahitāya paṭipanno hoti no parahitāya? Idhekacco puggalo attanā sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti. Evaṃ puggalo attahitāya paṭipanno hoti no parahitāya.

Kathañca puggalo parahitāya paṭipanno hoti no attahitāya? Idhekacco puggalo attanā na sīlasampanno hoti, paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, paraṃ vimuttiñāṇadassanasampadāya samādapeti. Evaṃ puggalo parahitāya paṭipanno hoti no attahitāya.

Kathañca puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idhekacco puggalo attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca samādhisampanno hoti, parañca samādhisampadāya samādapeti; attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti; attanā ca vimuttisampanno hoti, parañca vimuttisampadāya samādapeti; attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti. Evaṃ puggalo attahitāya ceva paṭipanno hoti parahitāya ca.

Kathañca puggalo neva attahitāya paṭipanno hoti no parahitāya? Idhekacco puggalo attanā na sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti. Evaṃ puggalo neva attahitāya paṭipanno hoti no parahitāya.

174. Kathañca puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idhekacco puggalo acelako hoti muttācāro hatthāpalekhano [hatthāvalekhano (syā.)], naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā [kalopimukhā (sī. syā.) ma. ni. 

173. 如何补特伽罗为自己利益而行，不为他人利益而行？此处，某补特伽罗自己具足戒，但不劝导他人具足戒；自己具足定，但不劝导他人具足定；自己具足慧，但不劝导他人具足慧；自己具足解脱，但不劝导他人具足解脱；自己具足解脱知见，但不劝导他人具足解脱知见。这样，补特伽罗为自己利益而行，不为他人利益而行。
如何补特伽罗为他人利益而行，不为自己利益而行？此处，某补特伽罗自己不具足戒，但劝导他人具足戒；自己不具足定，但劝导他人具足定；自己不具足慧，但劝导他人具足慧；自己不具足解脱，但劝导他人具足解脱；自己不具足解脱知见，但劝导他人具足解脱知见。这样，补特伽罗为他人利益而行，不为自己利益而行。
如何补特伽罗为自己利益而行，也为他人利益而行？此处，某补特伽罗自己具足戒，也劝导他人具足戒；自己具足定，也劝导他人具足定；自己具足慧，也劝导他人具足慧；自己具足解脱，也劝导他人具足解脱；自己具足解脱知见，也劝导他人具足解脱知见。这样，补特伽罗为自己利益而行，也为他人利益而行。
如何补特伽罗既不为自己利益而行，也不为他人利益而行？此处，某补特伽罗自己不具足戒，也不劝导他人具足戒；自己不具足定，也不劝导他人具足定；自己不具足慧，也不劝导他人具足慧；自己不具足解脱，也不劝导他人具足解脱；自己不具足解脱知见，也不劝导他人具足解脱知见。这样，补特伽罗既不为自己利益而行，也不为他人利益而行。
174. 如何补特伽罗是自我折磨者，从事自我折磨的修行？此处，某补特伽罗是裸体者，不遵守礼仪，用手擦拭，不接受"来吧，尊者"的邀请，不接受"站住，尊者"的邀请，不接受特意准备的食物，不接受专门准备的食物，不接受邀请。他不从锅口接受食物，不从碗口接受食物。

2.7] paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya, na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi [dvāhikampi (sī.)] āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti sāmākabhakkho vā hoti nīvārabhakkho vā hoti daddulabhakkho vā hoti haṭabhakkho vā hoti kaṇabhakkho vā hoti ācāmabhakkho vā hoti piññākabhakkho vā hoti tiṇabhakkho vā hoti gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi [ulukapakkhampi (sī. syā.)] dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, sāyatatiyakampi [sāyaṃtatiyakampi (syā. ka.) ma. ni. 2.7] udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati . Evaṃ puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

175. Kathañca puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idhekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṃ puggalo parantapo hoti paraparitāpanānuyogamanuyutto.



2.7] 他不接受，既不接受蚂蚁之间的食物，也不接受棍子之间的食物，也不接受杵之间的食物，不接受两人正在吃的食物，不接受怀孕者的食物，不接受正在饮食者的食物，不接受进入人群的食物，不接受在聚集处的食物，不接受有蝇在旁的食物，不接受鱼、不接受肉、不接受酒、不接受米酒、不接受浑浊水。他或是独自居住，或是独自过活，或是双人居住，或是双人过活……或是七人居住，或是七人过活；他接受一份食物，接受两份食物……接受七份食物；他接受一份食物，接受两份食物……接受七份食物。如此，他以这种方式，依循半月的饮食法而生活。他或是吃草食，或是吃素食，或是吃粗粮，或是吃稀饭，或是吃细粮，或是吃米饭，或是吃谷物，或是吃植物根茎果实，或是吃野果。他还携带着绳索、毯子、废衣、泥土、草、树皮、毛发、毛毯、草席、果实皮、毛发、鸟羽，或是带着头发和头发的聚集，或是坐在地上，或是坐在高处，或是坐在狭小处，或是坐在尖刺的地方，或是坐在适合的地方，或是坐在水边，或是坐在适合的地方。如此，他以多种方式，依循身体的自我折磨和自我修行而生活。这样，补特伽罗是自我折磨者，依循自我折磨的修行。
175. 如何补特伽罗是他人折磨者，依循他人折磨的修行？此处，某补特伽罗是剥削者、猪贩、鸟贩、野兽贩、捕鱼者、盗贼、盗贼的杀手、牛贩、监禁者，或是其他任何从事不正当工作的。这样，补特伽罗是他人折磨者，依循他人折磨的修行。

176. Kathañca puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idhekacco puggalo rājā vā hoti khattiyo muddhāvasitto [muddhābhisitto (syā. ka.)] brāhmaṇo vā mahāsālo. So puratthimena narassa navaṃ sandhāgāraṃ [santāgāraṃ (syā.), yaññāgāraṃ (sī.)] kārāpetvā kesamassuṃ ohāretvā kharājinaṃ [khurājinaṃ (syā. ka.)] nivāsetvā sappitelena kāyaṃ abbhañjitvā migavisāṇena piṭṭhiṃ kaṇḍuvamāno [kaṇḍūyamāno (sī.)] sandhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissā gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya) [( ) natthi sīhaḷapotthake. majjhimanikāye kandarakasuttepi evameva] ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’’ti [parihiṃsatthāyāti (sī. syā. ka.) ma. ni. 2.9]. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṃ puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

177. Kathañca puggalo neva attantapo ca hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

Idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto . So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’nti! So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.



176. 如何补特伽罗既是自我折磨者，依循自我折磨的修行，又是他人折磨者，依循他人折磨的修行？此处，某补特伽罗是已受灌顶的刹帝利王或大富婆罗门。他在城东建造新的祭祀大厅，剃除须发，穿上粗糙的鹿皮衣，用酥油涂抹身体，用鹿角搔背，与王后和祭司婆罗门一起进入祭祀大厅。他在那里铺设青草的地面上睡卧。一头母牛的第一乳头的奶供国王食用，第二乳头的奶供王后食用，第三乳头的奶供祭司婆罗门食用，第四乳头的奶用于祭火，剩下的奶供小牛犊食用。他这样说："杀这么多公牛用于祭祀，杀这么多小公牛用于祭祀，杀这么多小母牛用于祭祀，杀这么多山羊用于祭祀，杀这么多绵羊用于祭祀，（杀这么多马用于祭祀，）砍这么多树用于祭祀柱，割这么多草用于铺设祭场。"那些奴隶、仆人、工人也在鞭打威胁下，恐惧哭泣着做准备工作。这样，补特伽罗既是自我折磨者，依循自我折磨的修行，又是他人折磨者，依循他人折磨的修行。
177. 如何补特伽罗既不是自我折磨者，不依循自我折磨的修行，又不是他人折磨者，不依循他人折磨的修行？他既不折磨自己，也不折磨他人，现世中无欲无求，寂静冷却，感受快乐，以梵天般的自我而住。
此处，如来出现于世间，是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他以自己的智慧证悟并宣说这个有天、魔、梵的世界，以及沙门、婆罗门、天、人的众生界。他宣说法，初善、中善、后善，有义有文，显示完全圆满清净的梵行。居士或居士子或生于其他种姓的人听闻此法。他听闻此法后，对如来生起信心。他具足这种信心后，这样思惟："在家生活拥挤如尘土，出家生活如空旷。在家住者难以完全圆满、完全清净地修习如同贝壳般光洁的梵行。我应该剃除须发，披上袈裟衣，从在家生活出家，进入无家的生活。"他后来舍弃少量或大量的财产，舍弃少量或大量的亲属，剃除须发，披上袈裟衣，从在家生活出家，进入无家的生活。

178. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.

Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī [anācārī (ka.)] paṭivirato methunā gāmadhammā.

Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

179. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti.

Āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikāpaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā [… sāviyogā (syā. ka.)] paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

180. So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.



178. 他这样出家后，成为比丘，遵循戒律，弃弃杀生，远离杀生，成为无害者，心存羞耻，富有慈悲，关心所有生灵的利益而生活。
弃弃偷盗，远离偷盗，成为施与者，心怀施与的希望，凭着清净的心而生活。
弃弃不正行，成为持戒者，远离不正行，遵循正行的规范。
弃弃妄语，远离妄语，成为说真话者，言辞坚实，诚实可靠，言语不欺骗世人。
弃弃恶口，远离恶口，成为温和的发言者，所说的话令人愉悦，动人心弦，能打动众人，所说的话令人喜悦。
弃弃无聊话，远离无聊话，成为讲究时宜、讲究真实、讲究意义、讲究法、讲究戒律的发言者，所说的话适时、适地，内容有意义。
179. 他远离种子与土地的交易，成为一餐一食，夜间休息，远离不正当的饮食，远离舞蹈、歌唱、乐器演奏和观赏，远离花环、香料、涂抹、装饰的场所，远离高卧、豪华的床铺，远离金银的获取。
远离米和谷物的获取，远离肉类的获取，远离女子和少女的获取，远离奴仆的获取，远离不正当的获取，远离鸡与猪的获取，远离象与牛的获取，远离田地与衣物的获取，远离使者的派遣，远离身体的交易，远离称量与测量，远离欺诈与诈骗的行为，远离切割、杀戮、绑缚与欺骗的行为。
180. 他满足于身体的维持，满足于衣物的维持，满足于乞食的维持。他无论走到哪里，都是安宁地走去，就像鸟儿在空中飞翔，无论飞往何处，都是轻盈自在地飞翔。同样，比丘满足于身体的维持，满足于衣物的维持，满足于乞食的维持。他无论走到哪里，都是安宁地走去。他因具足高尚的戒律而内心体验到无可指责的快乐。

181. So 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…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

182. So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

So iminā ca ariyena sīlakkhandhena samannāgato iminā ca ariyena indriyasaṃvarena samannāgato iminā ca ariyena satisampajaññena samannāgato imāya ca ariyāya santuṭṭhiyā samannāgato [passa ma. ni. 2 kandarakasutte; a. ni. 1 attantapasutte ca] vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ [thīnamiddhaṃ (sī. syā.)] pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.



181. 他用眼睛看到色彩时，不会执着于表象，也不会执着于细节。由于眼睛不受控地生活，贪欲与忧愁的恶法会侵袭他，因此他开始修习自我约束，保护眼睛，保持眼睛的自我约束；听到声音时……嗅到气味时……舌头品尝味道时……身体接触到物体时……心识了解法时，也不会执着于表象，也不会执着于细节。由于心识不受控地生活，贪欲与忧愁的恶法会侵袭他，因此他开始修习自我约束，保护心识，保持心识的自我约束。因而，他因具足这种高尚的感官约束而内心体验到无可指责的快乐。
182. 他在进出时保持觉知，注视时保持觉知，聚拢与展开时保持觉知，持有袈裟时保持觉知，吃喝、咀嚼、品尝、咽下时保持觉知，朗诵与吐气时保持觉知，走、站、坐、睡、觉醒、说话时保持觉知。
他因具足这种高尚的戒律而内心体验到快乐，因具足这种高尚的感官约束而内心体验到快乐，因具足这种高尚的正念而内心体验到快乐，因具足这种高尚的满足而内心体验到快乐。他选择安静的住所，如森林、树根、山、山洞、墓地、野外、空旷的地方、偏僻的区域。他在吃完饭后，拒绝乞食，坐下时身体端正，保持正念在面前。他舍弃对世间的贪欲，心中没有贪欲而生活，清净心中，关心所有生灵的利益；他舍弃对世间的忧愁，心中没有忧愁而生活，清净心中；他舍弃懒惰与昏沉，心中没有懒惰而生活，保持觉知，明了；他舍弃躁动与不安，内心安宁，心中没有躁动而生活；他舍弃疑惑，内心没有疑惑而生活，坚定地信任于善法。

183. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

184. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. So iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.



183. 他舍弃这五种障碍，克服心灵的污染，削弱智慧的力量，远离欲望，远离不善法，进入并安住于第一禅那，具有寻、伺、由离生喜、乐；寻伺平息，内心宁静，心一境性，无寻无伺，定生喜、乐，进入并安住于第二禅那；离喜，住于舍，正念正知，以身受乐，如圣者所说的"舍、念、乐住"，进入并安住于第三禅那；舍断乐与苦，先前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅那。
他的心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇，他引导其心趋向宿命随念智。他忆念种种前世，如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多坏成劫："我曾生于彼处，如是名、如是姓、如是容貌、如是饮食、如是苦乐感受、如是寿命。我从那里死后，又生于彼处；在那里我又如是名、如是姓、如是容貌、如是饮食、如是苦乐感受、如是寿命。我从那里死后，又生于此处。"他如是忆念种种前世的状况与细节。
184. 他的心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇，他引导其心趋向众生死生智。他以清净超人的天眼，见众生死时、生时，低贱的、高贵的、美丽的、丑陋的、幸运的、不幸的，了知众生随业而去："这些尊贵的众生，因为身恶行、语恶行、意恶行，诽谤圣者，持邪见，行邪见业。他们身坏命终后，生于恶趣、恶道、堕处、地狱。或者这些尊贵的众生，因为身善行、语善行、意善行，不诽谤圣者，持正见，行正见业。他们身坏命终后，生于善趣、天界。"他以清净超人的天眼，如是见众生死时、生时，低贱的、高贵的、美丽的、丑陋的、幸运的、不幸的，了知众生随业而去。

185. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, ‘‘ime āsavā’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti pajānāti. Evaṃ puggalo neva attantapo ca hoti na attaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

186. Katamo ca puggalo sarāgo? Yassa puggalassa rāgo appahīno, ayaṃ vuccati puggalo ‘‘sarāgo’’.

Katamo ca puggalo sadoso? Yassa puggalassa doso appahīno, ayaṃ vuccati puggalo ‘‘sadoso’’.

Katamo ca puggalo samoho? Yassa puggalassa moho appahīno, ayaṃ vuccati puggalo ‘‘samoho’’.

Katamo ca puggalo samāno? Yassa puggalassa māno appahīno, ayaṃ vuccati puggalo ‘‘samāno’’.

187. Kathañca puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, na lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.

Kathañca puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa? Idhekacco puggalo lābhī hoti lokuttaramaggassa vā phalassa vā, na lābhī rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. Evaṃ puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.

Kathañca puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa, lābhī ca adhipaññādhammavipassanāya? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa, lābhī ca adhipaññādhammavipassanāya.

Kathañca puggalo neva lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya? Idhekacco puggalo neva lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, na lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo neva lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.



185. 他的心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇，他引导其心趋向漏尽智。他如实了知"这是苦"，如实了知"这是苦的生起"，如实了知"这是苦的灭尽"，如实了知"这是导向苦灭的道路"，如实了知"这些是漏"，如实了知"这是漏的生起"，如实了知"这是漏的灭尽"，如实了知"这是导向漏灭的道路"。当他如此知、如此见时，他的心从欲漏中解脱，从有漏中解脱，从无明漏中解脱。在解脱时，有"已解脱"的智慧。他了知："生已尽，梵行已立，所作已办，不受后有。"这样，补特伽罗既不是自我折磨者，不依循自我折磨的修行，又不是他人折磨者，不依循他人折磨的修行。他既不折磨自己，也不折磨他人，现世中无欲无求，寂静冷却，感受快乐，以梵天般的自我而住。
186. 什么是有贪的补特伽罗？对于未断除贪欲的补特伽罗，称为"有贪的补特伽罗"。
什么是有嗔的补特伽罗？对于未断除嗔恨的补特伽罗，称为"有嗔的补特伽罗"。
什么是有痴的补特伽罗？对于未断除愚痴的补特伽罗，称为"有痴的补特伽罗"。
什么是有慢的补特伽罗？对于未断除我慢的补特伽罗，称为"有慢的补特伽罗"。
187. 如何补特伽罗获得内心寂静，但不获得增上慧法观？此处，某补特伽罗获得色界或无色界的禅定，但不获得出世间的道或果。这样，补特伽罗获得内心寂静，但不获得增上慧法观。
如何补特伽罗获得增上慧法观，但不获得内心寂静？此处，某补特伽罗获得出世间的道或果，但不获得色界或无色界的禅定。这样，补特伽罗获得增上慧法观，但不获得内心寂静。
如何补特伽罗既获得内心寂静，又获得增上慧法观？此处，某补特伽罗获得色界或无色界的禅定，也获得出世间的道或果。这样，补特伽罗既获得内心寂静，又获得增上慧法观。
如何补特伽罗既不获得内心寂静，也不获得增上慧法观？此处，某补特伽罗既不获得色界或无色界的禅定，也不获得出世间的道或果。这样，补特伽罗既不获得内心寂静，也不获得增上慧法观。

188. Katamo ca puggalo anusotagāmī? Idhekacco puggalo kāme ca paṭisevati pāpañca kammaṃ karoti. Ayaṃ vuccati puggalo ‘‘anusotagāmī’’.

Katamo ca puggalo paṭisotagāmī? Idhekacco puggalo kāme ca na paṭisevati pāpañca kammaṃ na karoti. So sahāpi dukkhena sahāpi domanassena assumukhenapi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. Ayaṃ vuccati puggalo ‘‘paṭisotagāmī’’.

Katamo ca puggalo ṭhitatto? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ vuccati puggalo ‘‘ṭhitatto’’.

Katamo ca puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.

189. Kathañca puggalo appassuto hoti sutena anupapanno? Idhekaccassa puggalassa appakaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno [na dhammamaññāya na dhammānudhammapaṭipanno (syā.), na dhammamaññāya dhammānudhammappaṭipanno (ka.)] hoti. Evaṃ puggalo appassuto hoti sutena anupapanno.

Kathañca puggalo appassuto hoti sutena upapanno? Idhekaccassa puggalassa appakaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo appassuto hoti sutena upapanno.

Kathañca puggalo bahussuto hoti sutena anupapanno? Idhekaccassa puggalassa bahukaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo bahussuto hoti sutena anupapanno.

Kathañca puggalo bahussuto hoti sutena upapanno? Idhekaccassa puggalassa bahukaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ puggalo bahussuto hoti sutena upapanno.



188. 什么是随流而下的补特伽罗？此处，某补特伽罗追求欲乐并做恶业。这称为"随流而下的补特伽罗"。
什么是逆流而上的补特伽罗？此处，某补特伽罗不追求欲乐也不做恶业。他虽然伴随着痛苦、忧愁，泪流满面地哭泣，却仍然修行完全清净的梵行。这称为"逆流而上的补特伽罗"。
什么是安住的补特伽罗？此处，某补特伽罗因为五下分结的完全灭尽而成为化生者，在那里般涅槃，不再从那个世界返回。这称为"安住的补特伽罗"。
什么是已渡过、到达彼岸、站在陆地上的婆罗门补特伽罗？此处，某补特伽罗因为诸漏的灭尽，在现法中自己证知、证悟、成就并安住于无漏的心解脱、慧解脱。这称为已渡过、到达彼岸、站在陆地上的婆罗门补特伽罗。
189. 如何补特伽罗是少闻而不通达所闻？此处，某补特伽罗所闻甚少，即经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。他对于这少量所闻不能了知其义、不能了知其法、不能依法而行。这样，补特伽罗是少闻而不通达所闻。
如何补特伽罗是少闻而通达所闻？此处，某补特伽罗所闻甚少，即经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。他对于这少量所闻能了知其义、能了知其法、能依法而行。这样，补特伽罗是少闻而通达所闻。
如何补特伽罗是多闻而不通达所闻？此处，某补特伽罗所闻甚多，即经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。他对于这大量所闻不能了知其义、不能了知其法、不能依法而行。这样，补特伽罗是多闻而不通达所闻。
如何补特伽罗是多闻而通达所闻？此处，某补特伽罗所闻甚多，即经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。他对于这大量所闻能了知其义、能了知其法、能依法而行。这样，补特伽罗是多闻而通达所闻。

190. Katamo ca puggalo samaṇamacalo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. Ayaṃ vuccati puggalo ‘‘samaṇamacalo’’.

Katamo ca puggalo samaṇapadumo? Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayaṃ vuccati puggalo ‘‘samaṇapadumo’’.

Katamo ca puggalo samaṇapuṇḍarīko? Idhekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ vuccati puggalo ‘‘samaṇapuṇḍarīko’’.

Katamo ca puggalo samaṇesu samaṇasukhumālo? Idhekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati puggalo ‘‘samaṇesu samaṇasukhumālo’’ti.

Catukkaniddeso.

5. Pañcakapuggalapaññatti

191. Tatra yvāyaṃ puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti , so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā [ārabbhajā (ka.) a. ni. 5.142] āsavā saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti. Sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti.

Tatra yvāyaṃ puggalo ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā nappavaḍḍhanti. Sādhu vatāyasmā ārambhaje āsave pahāya cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti.

Tatra yvāyaṃ puggalo na ārabhati vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti. Sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti.

Tatra yvāyaṃ puggalo na ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā nappavaḍḍhanti. Sādhu vatāyasmā cittaṃ paññañca bhāvetu. Evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’ti. Ime cattāro puggalā amunā pañcamena puggalena evaṃ ovadiyamānā evaṃ anusāsiyamānā anupubbena āsavānaṃ khayaṃ pāpuṇanti.

192. Kathañca puggalo datvā avajānāti? Idhekacco puggalo yassa puggalassa deti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tassa evaṃ hoti – ‘‘ahaṃ dammi, ayaṃ [ayaṃ pana (syā. ka.) a. ni. 

190. 什么是不动的沙门补特伽罗？此处，某补特伽罗因为三结的完全灭尽而成为预流者，不堕恶趣，必定趣向正觉。这称为"不动的沙门补特伽罗"。
什么是莲华的沙门补特伽罗？此处，某补特伽罗因为三结的完全灭尽，贪、嗔、痴的减弱而成为一来者，只再来此世间一次便能作苦边际。这称为"莲华的沙门补特伽罗"。
什么是白莲的沙门补特伽罗？此处，某补特伽罗因为五下分结的完全灭尽而成为化生者，在那里般涅槃，不再从那个世界返回。这称为"白莲的沙门补特伽罗"。
什么是沙门中的细嫩沙门补特伽罗？此处，某补特伽罗因为诸漏的灭尽，在现法中自己证知、证悟、成就并安住于无漏的心解脱、慧解脱。这称为"沙门中的细嫩沙门补特伽罗"。
四法说明完毕。
5. 五种补特伽罗的施设
191. 其中，那个开始修行却后悔，不如实了知那心解脱、慧解脱，其中所生起的恶不善法完全灭尽的补特伽罗，应该这样对他说："尊者，你有因开始修行而生的漏，因后悔而生的漏增长。尊者应该舍弃因开始修行而生的漏，消除因后悔而生的漏，修习心与慧。这样，尊者就会与第五种补特伽罗相等。"
其中，那个开始修行不后悔，但不如实了知那心解脱、慧解脱，其中所生起的恶不善法完全灭尽的补特伽罗，应该这样对他说："尊者，你有因开始修行而生的漏，但因后悔而生的漏不增长。尊者应该舍弃因开始修行而生的漏，修习心与慧。这样，尊者就会与第五种补特伽罗相等。"
其中，那个不开始修行却后悔，不如实了知那心解脱、慧解脱，其中所生起的恶不善法完全灭尽的补特伽罗，应该这样对他说："尊者，你没有因开始修行而生的漏，但因后悔而生的漏增长。尊者应该消除因后悔而生的漏，修习心与慧。这样，尊者就会与第五种补特伽罗相等。"
其中，那个不开始修行也不后悔，但不如实了知那心解脱、慧解脱，其中所生起的恶不善法完全灭尽的补特伽罗，应该这样对他说："尊者，你没有因开始修行而生的漏，因后悔而生的漏也不增长。尊者应该修习心与慧。这样，尊者就会与第五种补特伽罗相等。"这四种补特伽罗如此被教导、如此被指导，就能逐渐达到诸漏的灭尽。
192. 如何补特伽罗布施后轻视？此处，某补特伽罗给予他人衣服、饮食、住处、医药等必需品，他这样想："我布施，这个人接受。"他因此轻视那个人。这样，补特伽罗布施后轻视。

5.141] paṭiggaṇhātī’’ti, tamenaṃ datvā avajānāti. Evaṃ puggalo datvā avajānāti.

Kathañca puggalo saṃvāsena avajānāti? Idhekacco puggalo yena puggalena saddhiṃ saṃvasati dve vā tīṇi vā vassāni, tamenaṃ saṃvāsena avajānāti. Evaṃ puggalo saṃvāsena avajānāti.

Kathañca puggalo ādheyyamukho hoti? Idhekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne khippaññeva adhimuccitā hoti. Evaṃ puggalo ādheyyamukho hoti .

Kathañca puggalo lolo hoti? Idhekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo. Evaṃ puggalo lolo hoti.

Kathañca puggalo mando momūho hoti? Idhekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti. Evaṃ puggalo mando momūho hoti.

193. Tattha katame pañca yodhājīvūpamā puggalā? Pañca yodhājīvā – idhekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati [satthambhati (sī.) a. ni. 5.141] na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.

Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ, api ca kho dhajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva [ussādanaṃyeva (sī.), ussādanaññeva (syā. ka.) a. ni. 5.141] sutvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.

Puna caparaṃ idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi idhekacco yodhājīvo hoti. Ayaṃ pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.

194. Evamevaṃ pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idhekacco bhikkhu rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ [santānetuṃ (sī. syā.) a. ni. 

如何补特伽罗因共住而轻视？此处，某补特伽罗与另一个人共住两三年后，就轻视那个人。这样，补特伽罗因共住而轻视。
如何补特伽罗易受影响？此处，某补特伽罗听到别人说某人的好话或坏话时，很快就相信。这样，补特伽罗易受影响。
如何补特伽罗轻浮？此处，某补特伽罗信心不坚定，爱好不坚定，喜爱不坚定，信仰不坚定。这样，补特伽罗轻浮。
如何补特伽罗愚钝迷糊？此处，某补特伽罗不知善恶法，不知有罪无罪法，不知低劣高尚法，不知黑白对比法。这样，补特伽罗愚钝迷糊。
193. 其中，什么是五种类似战士的补特伽罗？五种战士：此处，某战士看到尘土就沮丧、消沉、不坚定、不能参加战斗。这样的战士存在于世间。这是第一种战士存在于世间。
再者，此处某战士能忍受尘土，但看到旗帜就沮丧、消沉、不坚定、不能参加战斗。这样的战士存在于世间。这是第二种战士存在于世间。
再者，此处某战士能忍受尘土，能忍受旗帜，但听到喊杀声就沮丧、消沉、不坚定、不能参加战斗。这样的战士存在于世间。这是第三种战士存在于世间。
再者，此处某战士能忍受尘土，能忍受旗帜，能忍受喊杀声，但在战斗中被杀或受伤。这样的战士存在于世间。这是第四种战士存在于世间。
再者，此处某战士能忍受尘土，能忍受旗帜，能忍受喊杀声，能忍受战斗。他战胜了那场战斗，成为胜利者，占据了战场。这样的战士存在于世间。这是第五种战士存在于世间。这五种战士存在于世间。
194. 同样地，这五种类似战士的补特伽罗存在于比丘中。哪五种？此处，某比丘看到尘土就沮丧、消沉、不坚定、不能坚持梵行。

5.75], sikkhādubbalyaṃ āvikatvā [āvīkatvā (sī.)] sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa rajaggasmiṃ? Idha bhikkhu suṇāti – ‘‘asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti. So taṃ sutvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa rajaggasmiṃ.

Seyyathāpi so yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

195. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ, api ca kho dhajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa dhajaggasmiṃ? Idha bhikkhu na heva kho suṇāti – ‘‘asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti, api ca kho sāmaṃ [sāmaṃyeva (sī.)] passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. So taṃ disvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa dhajaggasmiṃ.

Seyyathāpi so yodhājīvo sahati rajaggaṃ, api ca kho dhajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

196. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa ussāraṇāya? Idha bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā ūhasati [uhasati (aṭṭhakathā) a. ni. 5.75] ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati na santhambhati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya.

Seyyathāpi so yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ, api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.



他显露学处的弱点，舍弃学处，退回低劣的生活。什么是他的尘土？此处，比丘听说："在某村或某镇有一位美丽、端庄、令人愉悦、具有最高容貌之美的女子或少女。"他听到这个就沮丧、消沉、不坚定、不能坚持梵行，显露学处的弱点，舍弃学处，退回低劣的生活。这就是他的尘土。
就像那个战士看到尘土就沮丧、消沉、不坚定、不能参加战斗，这个人也是如此。这样的人存在于比丘中。这是第一种类似战士的补特伽罗存在于比丘中。
195. 再者，此处某比丘能忍受尘土，但看到旗帜就沮丧、消沉、不坚定、不能坚持梵行，显露学处的弱点，舍弃学处，退回低劣的生活。什么是他的旗帜？此处，比丘不仅听说："在某村或某镇有一位美丽、端庄、令人愉悦、具有最高容貌之美的女子或少女。"而且他亲自看到一位美丽、端庄、令人愉悦、具有最高容貌之美的女子或少女。他看到后就沮丧、消沉、不坚定、不能坚持梵行，显露学处的弱点，舍弃学处，退回低劣的生活。这就是他的旗帜。
就像那个战士能忍受尘土，但看到旗帜就沮丧、消沉、不坚定、不能参加战斗，这个人也是如此。这样的人存在于比丘中。这是第二种类似战士的补特伽罗存在于比丘中。
196. 再者，此处某比丘能忍受尘土，能忍受旗帜，但听到喊杀声就沮丧、消沉、不坚定、不能坚持梵行，显露学处的弱点，舍弃学处，退回低劣的生活。什么是他的喊杀声？此处，比丘在林中、树下或空闲处时，有女人接近他，对他嬉笑、调戏、大笑、嘲弄。他被女人嬉笑、调戏、大笑、嘲弄时就沮丧、消沉、不坚定、不能坚持梵行，显露学处的弱点，舍弃学处，退回低劣的生活。这就是他的喊杀声。
就像那个战士能忍受尘土，能忍受旗帜，但听到喊杀声就沮丧、消沉、不坚定、不能参加战斗，这个人也是如此。这样的人存在于比丘中。这是第三种类似战士的补特伽罗存在于比丘中。

197. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati. Kimassa sampahārasmiṃ? Idha bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati. Idamassa sampahārasmiṃ.

Seyyathāpi so yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.



197. 再者，此处某比丘能忍受尘土，能忍受旗帜，能忍受喊杀声，能忍受战斗，但在战斗中被杀或受伤。什么是他的战斗？此处，比丘在林中、树下或空闲处时，有女人接近他，坐下、躺下、调戏他。他被女人坐下、躺下、调戏时，显露学处的弱点，舍弃学处，退回低劣的生活。这就是他的战斗。
就像那个战士能忍受尘土，能忍受旗帜，能忍受喊杀声，但在战斗中被杀或受伤，这个人也是如此。这样的人存在于比丘中。这是第四种类似战士的补特伽罗存在于比丘中。

198. Puna caparaṃ idhekacco bhikkhu sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Kimassa saṅgāmavijayasmiṃ? Idha bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṃ pakkamati.

So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, ‘‘ime āsavā’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavasamudayo’’ti yathābhūtaṃ pajānāti , ‘‘ayaṃ āsavanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti.

Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti pajānāti. Idamassa saṅgāmavijayasmiṃ. Seyyathāpi so yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ sahati ussāraṇaṃ sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati, tathūpamo ayaṃ puggalo. Evarūpopi idhekacco puggalo hoti. Ayaṃ pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu.

199. Tattha katame pañca piṇḍapātikā? Mandattā momūhattā piṇḍapātiko hoti, pāpiccho icchāpakato piṇḍapātiko hoti, ummādā cittavikkhepā piṇḍapātiko hoti, ‘‘vaṇṇitaṃ buddhehi buddhasāvakehī’’ti piṇḍapātiko hoti, api ca appicchataṃyeva [appicchaṃyeva (syā.) a. ni. 

198. 再者，此处某比丘能忍受尘土，能忍受旗帜，能忍受喊杀声，能忍受战斗。他战胜了那场战斗，成为胜利者，占据了战场。什么是他的战斗胜利？此处，比丘在林中、树下或空闲处时，有女人接近他，坐下、躺下、调戏他。他被女人坐下、躺下、调戏时，摆脱她，解脱自己，随意离开。
他亲近僻静处，如林野、树下、山岩、山洞、坟场、丛林、露地、草堆。他到林中、树下或空屋后，结跏趺坐，身体正直，安立正念在前。他断除对世间的贪欲，以无贪的心而住，净化心中的贪欲；断除嗔恚，以无嗔的心而住，对一切众生怀有慈悲，净化心中的嗔恚；断除昏沉睡眠，远离昏沉睡眠而住，具光明想，正念正知，净化心中的昏沉睡眠；断除掉举恶作，内心平静而住，净化心中的掉举恶作；断除疑惑，超越疑惑而住，对善法无疑，净化心中的疑惑。
他断除这五盖，心的污垢使慧力减弱，远离欲乐，远离不善法，有寻有伺，由离生喜乐，成就并安住于初禅；寻伺寂静，成就并安住于第二禅...第三禅...第四禅。
他的心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇，他引导其心趋向漏尽智。他如实了知"这是苦"，如实了知"这是苦的生起"，如实了知"这是苦的灭尽"，如实了知"这是导向苦灭的道路"，如实了知"这些是漏"，如实了知"这是漏的生起"，如实了知"这是漏的灭尽"，如实了知"这是导向漏灭的道路"。
当他如此知、如此见时，他的心从欲漏中解脱，从有漏中解脱，从无明漏中解脱。在解脱时，有"已解脱"的智慧。他了知："生已尽，梵行已立，所作已办，不受后有。"这就是他的战斗胜利。就像那个战士能忍受尘土，能忍受旗帜，能忍受喊杀声，能忍受战斗，他战胜了那场战斗，成为胜利者，占据了战场，这个人也是如此。这样的人存在于比丘中。这是第五种类似战士的补特伽罗存在于比丘中。这五种类似战士的补特伽罗存在于比丘中。
199. 其中，什么是五种乞食者？因愚钝迷糊而成为乞食者，因恶欲而被欲望驱使成为乞食者，因疯狂心乱而成为乞食者，因"这是佛陀和佛弟子所赞叹的"而成为乞食者，还有因少欲

5.181] nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva [idamaṭṭhitaṃyeva (sī.)] nissāya piṇḍapātiko hoti. Tatra yvāyaṃ piṇḍapātiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya piṇḍapātiko, ayaṃ imesaṃ pañcannaṃ piṇḍapātikānaṃ aggo ca seṭṭho ca pāmokkho [mokkho (sī.)] ca uttamo ca pavaro ca.

Seyyathāpi nāma gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ [nonītaṃ (sī.)], navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍaṃ tattha aggamakkhāyati; evamevaṃ yvāyaṃ piṇḍapātiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya piṇḍapātiko hoti, ayaṃ imesaṃ pañcannaṃ piṇḍapātikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime pañca piṇḍapātikā.

200. Tattha katame pañca khalupacchābhattikā…pe… pañca ekāsanikā…pe… pañca paṃsukūlikā…pe… pañca tecīvarikā…pe… pañca āraññikā…pe… pañca rukkhamūlikā …pe… pañca abbhokāsikā…pe… pañca nesajjikā…pe… pañca yathāsanthatikā…pe….

201. Tattha katame pañca sosānikā? Mandattā momūhattā sosāniko hoti, pāpiccho icchāpakato sosāniko hoti, ummādā cittavikkhepā sosāniko hoti, ‘‘vaṇṇitaṃ buddhehi buddhasāvakehī’’ti sosāniko hoti, api ca appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya sosāniko hoti. Tatra yvāyaṃ sosāniko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya sosāniko, ayaṃ imesaṃ pañcannaṃ sosānikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.

Seyyathāpi nāma gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍaṃ tattha aggamakkhāyati; evamevaṃ yvāyaṃ sosāniko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya idamatthitaṃyeva nissāya sosāniko hoti, ayaṃ imesaṃ pañcannaṃ sosānikānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime pañca sosānikā.

Pañcakaniddeso.

6. Chakkapuggalapaññatti



5.181] 依靠满足，依靠节制，依靠此处的存在，依靠乞食者而成为乞食者。在这方面，这位乞食者依靠少欲而满足，依靠节制而存在，依靠此处的存在而成为乞食者，这位乞食者是这五位乞食者中的首位、最优、最解脱、最卓越、最杰出的。
就像奶牛的奶，奶中有酸奶，酸奶中有黄油，黄油中有酥油，酥油中有酥饼，酥饼在此处被视为最上等；同样地，这位乞食者依靠少欲而满足，依靠节制而存在，依靠此处的存在而成为乞食者，这位乞食者是这五位乞食者中的首位、最优、最解脱、最卓越、最杰出的。这五位乞食者。
其中，什么是五种黑衣乞食者……五种单食者……五种穿布者……五种林居者……五种树下居者……五种露天居者……五种不卧者……五种如法居者……
其中，什么是五种乞食者？因愚钝迷糊而成为乞食者，因恶欲而被欲望驱使成为乞食者，因疯狂心乱而成为乞食者，因"这是佛陀和佛**所赞叹的"而成为乞食者，还有因少欲而满足，依靠节制，依靠此处的存在而成为乞食者。在这方面，这位乞食者依靠少欲而满足，依靠节制而存在，依靠此处的存在而成为乞食者，这位乞食者是这五位乞食者中的首位、最优、最解脱、最卓越、最杰出的。
就像奶牛的奶，奶中有酸奶，酸奶中有黄油，黄油中有酥油，酥油中有酥饼，酥饼在此处被视为最上等；同样地，这位乞食者依靠少欲而满足，依靠节制而存在，依靠此处的存在而成为乞食者，这位乞食者是这五位乞食者中的首位、最优、最解脱、最卓越、最杰出的。这五位乞食者。
五类说明。
六种人之定义。

202. Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, tattha ca sabbaññutaṃ pāpuṇāti balesu ca vasībhāvaṃ, sammāsambuddho tena daṭṭhabbo.

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, na ca tattha sabbaññutaṃ pāpuṇāti na ca balesu vasībhāvaṃ, paccekasambuddho tena daṭṭhabbo.

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, diṭṭheva dhamme dukkhassantakaro hoti [dukkhassantaṃ karoti (sī.) evamuparipi], sāvakapāramiñca pāpuṇāti, sāriputtamoggallānā tena daṭṭhabbā.

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati , diṭṭheva dhamme dukkhassantakaro hoti, na ca sāvakapāramiṃ pāpuṇāti, avasesā arahantā tena daṭṭhabbā.

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, anāgāmī hoti anāgantā itthattaṃ, anāgāmī tena daṭṭhabbo.

Tatra yvāyaṃ puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni anabhisambujjhati, na ca diṭṭheva dhamme dukkhassantakaro hoti, āgantā itthattaṃ, sotāpannasakadāgāmino tena daṭṭhabbā.

Chakkaniddeso.

7. Sattakapuggalapaññatti



在这里，这位补特伽罗以前在未曾听闻的法中，能够理解相同的真理，并且在此处达到无上的智慧和力量的控制，正如完全觉悟者所应被视为。
在这里，这位补特伽罗以前在未曾听闻的法中，能够理解相同的真理，但未能达到无上的智慧，也未能在力量上控制，正如独觉者所应被视为。
在这里，这位补特伽罗以前在未曾听闻的法中，未能理解相同的真理，已能在现法中成为苦的尽头，能够达到声闻的圆满，正如舍利弗和摩诃目犍连所应被视为。
在这里，这位补特伽罗以前在未曾听闻的法中，未能理解相同的真理，已能在现法中成为苦的尽头，但无法达到声闻的圆满，其他的阿罗汉则应被视为。
在这里，这位补特伽罗以前在未曾听闻的法中，未能理解相同的真理，且未能在现法中成为苦的尽头，成为不还者，正如不还者所应被视为。
在这里，这位补特伽罗以前在未曾听闻的法中，未能理解相同的真理，且未能在现法中成为苦的尽头，成为有来者，正如入流者和一来者所应被视为。
六类说明。
七种人之定义。

203. Kathañca puggalo sakiṃ nimuggo nimuggova hoti? Idhekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi. Evaṃ puggalo sakiṃ nimuggo nimuggova hoti.

Kathañca puggalo ummujjitvā nimujjati? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu [sāhu (sī. syā.) evaṃ tīsu ṭhānesupi] hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ [viriyaṃ (sī. syā.)] kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. Tassa sā saddhā neva tiṭṭhati no vaḍḍhati hāyatiyeva , tassa sā hirī neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa taṃ ottappaṃ neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa taṃ vīriyaṃ neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā paññā neva tiṭṭhati no vaḍḍhati hāyatiyeva. Evaṃ puggalo ummujjitvā nimujjati.

Kathañca puggalo ummujjitvā ṭhito hoti? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. Tassa sā saddhā neva hāyati no vaḍḍhati ṭhitā hoti, tassa sā hirī neva hāyati no vaḍḍhati ṭhitā hoti, tassa taṃ ottappaṃ neva hāyati no vaḍḍhati ṭhitaṃ hoti, tassa taṃ vīriyaṃ neva hāyati no vaḍḍhati ṭhitaṃ hoti, tassa sā paññā neva hāyati no vaḍḍhati ṭhitā hoti. Evaṃ puggalo ummujjitvā ṭhito hoti.

Kathañca puggalo ummujjitvā vipassati viloketi? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano. Evaṃ puggalo ummujjitvā vipassati viloketi.

Kathañca puggalo ummujjitvā patarati? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti sakideva imaṃ lokaṃ āgantvā dukkhassantakaro hoti. Evaṃ puggalo ummujjitvā patarati.

Kathañca puggalo ummujjitvā patigādhappatto hoti? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu, sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ puggalo ummujjitvā patigādhappatto hoti.

Kathañca puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo? Idhekacco puggalo ummujjati ‘‘sāhu saddhā kusalesu dhammesu , sādhu hirī kusalesu dhammesu, sādhu ottappaṃ kusalesu dhammesu, sādhu vīriyaṃ kusalesu dhammesu, sādhu paññā kusalesu dhammesū’’ti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.



如何这位补特伽罗能够解脱自己？此处某位补特伽罗具备了完全的黑暗与不善法。这样，补特伽罗解脱了自己，确实解脱了。
如何这位补特伽罗从解脱中升起？此处某位补特伽罗升起“信于善法，羞耻于善法，畏惧于善法，精进于善法，智慧于善法”。他的信心既不稳固，也不增长，反而减弱；他的羞耻心既不稳固，也不增长，反而减弱；他的畏惧心既不稳固，也不增长，反而减弱；他的精进心既不稳固，也不增长，反而减弱；他的智慧既不稳固，也不增长，反而减弱。这样，补特伽罗从解脱中升起。
如何这位补特伽罗从解脱中站立？此处某位补特伽罗升起“信于善法，羞耻于善法，畏惧于善法，精进于善法，智慧于善法”。他的信心不减弱也不增长，稳固地存在；他的羞耻心不减弱也不增长，稳固地存在；他的畏惧心不减弱也不增长，稳固地存在；他的精进心不减弱也不增长，稳固地存在；他的智慧不减弱也不增长，稳固地存在。这样，补特伽罗从解脱中站立。
如何这位补特伽罗从解脱中观察和看见？此处某位补特伽罗升起“信于善法，羞耻于善法，畏惧于善法，精进于善法，智慧于善法”。他因三种束缚的消灭而成为入流者，避免堕落，坚定地追求觉悟。这样，补特伽罗从解脱中观察和看见。
如何这位补特伽罗从解脱中飞翔？此处某位补特伽罗升起“信于善法，羞耻于善法，畏惧于善法，精进于善法，智慧于善法”。他因三种束缚的消灭而成为一来者，来到这个世界，成为苦的尽头。这样，补特伽罗从解脱中飞翔。
如何这位补特伽罗从解脱中获得解脱？此处某位补特伽罗升起“信于善法，羞耻于善法，畏惧于善法，精进于善法，智慧于善法”。他因五种下界的束缚的消灭而成为天人，宁静地涅槃，永不回归此世。这样，补特伽罗从解脱中获得解脱。
如何这位补特伽罗从解脱中达到彼岸，站在岸上，成为婆罗门？此处某位补特伽罗升起“信于善法，羞耻于善法，畏惧于善法，精进于善法，智慧于善法”。他因烦恼的灭尽而获得无烦恼的心解脱，智慧解脱，亲自证得，安住于此法中。这样，补特伽罗从解脱中达到彼岸，站在岸上，成为婆罗门。

204. Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ubhatobhāgavimutto.

205. Katamo ca puggalo paññāvimutto…pe… kāyasakkhī… diṭṭhippatto… saddhāvimutto… dhammānusārī ….

206. Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī, phale ṭhito saddhāvimuttoti.

Sattakaniddeso.

8. Aṭṭhakapuggalapaññatti

207. Tattha katame cattāro maggasamaṅgino, cattāro phalasamaṅgino puggalā? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya [arahattāya (syā. ka.) a. ni. 8.59] paṭipanno; ime cattāro maggasamaṅgino, ime cattāro phalasamaṅgino puggalā.

Aṭṭhakaniddeso.

9. Navakapuggalapaññatti



什么是双边解脱的补特伽罗？此处某位补特伽罗在八种解脱中，亲身体验而安住，见到智慧，他的烦恼已被消灭。此人被称为双边解脱的补特伽罗。
什么是智慧解脱的补特伽罗……身体的见证者……见解已成……信仰解脱的……依法而行的……
什么是信仰依循的补特伽罗？他因证得入流果而开始修行，信根强盛，培养信心，走上圣道。此人被称为信仰依循的补特伽罗。因证得入流果而开始修行的补特伽罗，被称为信仰依循，因果而立，信仰解脱。
七类说明。
八种人之定义。
在这里，什么是四种与道相应的，四种与果相应的补特伽罗？入流者，因证得入流果而开始修行；一来者，因证得一来果而开始修行；不还者，因证得不还果而开始修行；阿罗汉，因证得阿罗汉果而开始修行；这四种是与道相应的，这四种是与果相应的补特伽罗。
八类说明。
九种人之定义。

208. Katamo ca puggalo sammāsambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, tattha ca sabbaññutaṃ pāpuṇāti balesu ca vasībhāvaṃ. Ayaṃ vuccati puggalo sammāsambuddho.

Katamo ca puggalo paccekasambuddho? Idhekacco puggalo pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhati, na ca tattha sabbaññutaṃ pāpuṇāti na ca balesu vasībhāvaṃ. Ayaṃ vuccati puggalo paccekasambuddho.

Katamo ca puggalo ubhatobhāgavimutto? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo ubhatobhāgavimutto.

Katamo ca puggalo paññāvimutto? Idhekacco puggalo na heva kho aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo paññāvimutto.

Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo kāyasakkhī.

Katamo ca puggalo diṭṭhippatto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo diṭṭhippatto.

Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathā diṭṭhippattassa. Ayaṃ vuccati puggalo saddhāvimutto.

Katamo ca puggalo dhammānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo dhammānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo dhammānusārī, phale ṭhito diṭṭhippatto.

Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī, phale ṭhito saddhāvimuttoti.

Navakaniddeso.

10. Dasakapuggalapaññatti



208. 什么是正等正觉者？此处某位补特伽罗在以前未曾听闻的法中，自己觉悟真理，并在其中达到一切智，在诸力中获得自在。此人被称为正等正觉者。
什么是独觉者？此处某位补特伽罗在以前未曾听闻的法中，自己觉悟真理，但未在其中达到一切智，也未在诸力中获得自在。此人被称为独觉者。
什么是双分解脱者？此处某位补特伽罗亲身体验八解脱而安住，以智慧见到后，诸漏已尽。此人被称为双分解脱者。
什么是慧解脱者？此处某位补特伽罗虽然没有亲身体验八解脱而安住，但以智慧见到后，诸漏已尽。此人被称为慧解脱者。
什么是身证者？此处某位补特伽罗亲身体验八解脱而安住，以智慧见到后，一些漏已尽。此人被称为身证者。
什么是见至者？此处某位补特伽罗如实了知"这是苦"……"这是导向苦灭的道路"，如来所说的法他以智慧洞见、探究，以智慧见到后，一些漏已尽。此人被称为见至者。
什么是信解脱者？此处某位补特伽罗如实了知"这是苦"……"这是导向苦灭的道路"，如来所说的法他以智慧洞见、探究，以智慧见到后，一些漏已尽，但不如见至者那样。此人被称为信解脱者。
什么是随法行者？对于正在证悟入流果的人，若慧根特别强，以慧为先导，培养圣道。此人被称为随法行者。正在证悟入流果的人是随法行者，住于果位时是见至者。
什么是随信行者？对于正在证悟入流果的人，若信根特别强，以信为先导，培养圣道。此人被称为随信行者。正在证悟入流果的人是随信行者，住于果位时是信解脱者。
九类说明。
10. 十种人之定义。

209. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa kolaṅkolassa ekabījissa sakadāgāmissa yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.

Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa upahaccaparinibbāyissa asaṅkhāraparinibbāyissa sasaṅkhāraparinibbāyissa uddhaṃsotassa akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhāti.

Ettāvatā puggalānaṃ puggalapaññattīti.

Dasakaniddeso.

Puggalapaññattipakaraṇaṃ niṭṭhitaṃ.

这五种的究竟是什么？在七次的极致中，单一的种子，成为一来者的阿罗汉——这是这五种的究竟。
这五种的究竟是什么？对于中间涅槃者、受压迫的涅槃者、无造作的涅槃者、有造作的涅槃者、上升流者、无下流者——这是这五种的究竟。
至此，补特伽罗的定义已阐明。
十类说明。
补特伽罗定义的文献已完成。

