Pakiṇṇakakaṇḍo · Pakiṇṇakakaṇḍo
Pakiṇṇakakaṇḍo杂品。
Idāni sappurisāti dullabhāti imassa saṃvaṇṇanākkamo sampatto tathā hi loke sappurisāpi atidullabhāyeva. Sappurisāti kalyāṇaguṇasampannā uttamapurisā. Te nissāya jātidhammā sattā jātiyā, maraṇadhammā sattā maraṇato muccanti vuttañhetaṃ bhagavatā ‘‘mamañhi ānanda kalyāṇamittaṃ āgamma jātiyā parimuccanti, jarādhammā sattā jarāya muccantī’’ti ādi vacanato pana sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto nāma. Taṃ alabhantena sāriputtamoggalānādayo ariyapuggalā vā. Tepi alabhantena ekantajahitaṃ sivaṭṭhikaṃ kalyāṇamittaṃ labhitabbaṃ, vuttañhetaṃ porāṇehi.
现在所谓圣贤者，非常难得，这种称谓的作用确实如此，世间就连圣贤者也是极难得的。所谓圣贤者，是具足良好品德的卓越之人。他们依止「生死法」，众生依止生死，众生因死而解脱。世尊曾教诲说：『阿难，众生因遇善友而得离生，因老病而得离死』等教言，正自觉者的教言具有种种功德，所谓善友即是如此。未得善友的，有如萨利菩提、摩嘎剌那等圣人。有了善友，就应得到绝对纯净宁静的善友，古方所说的便是如此。
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
「亲爱、尊重、应当修习，行为和言语皆应恪守；
Gambhīrañca kathaṃ kattā, nocāṭhāne niyojaye’’ti.
且该深思如何处理，不应轻率行事。」
Evamādiguṇasamannāgato vaḍḍhipakkhe ṭhitapaṇḍitapuggalo loke dullabhova. Katamo paṇḍitapuggalo buddhapaccekabuddhā asīti ca mahāsāvakā aññe ca tathāgatassa sāvakā sunettamahāgovindavidhurasarabhaṅgamahosadhasutasomanimirājaayogharakumāraka akattipaṇḍitādayo ca paṇḍitāti veditabbā. Te bhaye viya rakkhā, andhakāre viya padīpā, khuppipāsādidukkhābhibhave viya annapānādipaṭilābho, attano vacanakarānaṃ sabbabhayaupaddavūpasaggaviddhaṃsanasamatthā honti tathā hi tathāgataṃ āgamma asaṅkhyeyyā aparimāṇā devamanussā āsavakkhayaṃ pattā brahmaloke patiṭṭhitā, devaloke uppannā. Sāriputtatthere cittaṃ pasādetvā catūhi ca paccayehi theraṃ upaṭṭhahitvā asīti kusalahassāni sagge nibbattāni, tathā mahāmoggalānamahākassapapabhuti sunettassa satthuno sāvakā appekacce brahmaloke upapajjiṃsu, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ…pe… appekacce gahapatimahāsālakulānaṃ sahabyataṃ upapajjiṃsu, vuttañhetaṃ ‘‘natthi bhikkhave paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo’’ti. Apica taggaramālādigandhabhaṇḍasadiso paṇḍito, taggaramālādigandhabhaṇḍapaliveṭhanapattasadiso tadupasevī vuttañhetaṃ nāradajātake.
由此可知，具足此类品质、处于增长阶段的智慧者，在世间极为难得。何谓智慧者？是指佛、辟支佛、大弟子，以及其他如那来的弟子中贤善的智者，如沙利菩提、摩嘎剌那、沙罗婆那、胡瑟达、苏摩那米罗、阿若伽罗摩、库玛拉迦、阿迦提等智慧者。此类人如护卫般护持，他如光明般驱散黑暗，较彼苦痛如饥饿时得食饮，能够消除自己言行所致的各种恐惧和障碍。正因如此，诸佛出世得无数无量天人和人间众生离烦恼灭无余，安住梵天天界，生于天界。诸如沙利长老心生欢喜，凭四因缘侍奉长老，成就百万天界福报；众多伟大圣人诸如摩咖萨巴、沙罗婆那、贤善佛陀弟子里边，曾有些人投生梵天，也有些投生在诸天之王帝释所主宰的诸天附近……也有投生在显贵大户之家。正如所说：『比库们，没有智慧者的恐惧，没有智慧者的祸患，没有智慧者的破坏。』此外，如塔伽罗曼拏等香气珍宝之人，像塔伽罗曼拏之类浓郁香气的珠宝之人，他们恪守正法，正因此受赞誉，世尊在难陀经中曾说。
‘‘Taggarañca palāsena, yo naro upanayhati;
『塔伽罗曼拏与曼陀罗树旁，男子恭敬地供养他们；
Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā’’ti.
众多香气环绕流散，如此智者受人恭敬』。」
Akittipaṇḍito sakkena devānamindena vare diyyamāne evamāha
被称为具慧者的萨咖天帝，向最尊贵的天帝说了如下的话：
‘‘Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase;
“要见智者，要听智者，要与智者同住；
Dhīrenā’lāpasallāpaṃ, taṃ kare tañca rocaye.
不要与愚痴者闲谈，若与之交谈，应使其感欢喜。
Kiṃ nu te akaraṃ dhīro, vada kassapa kāraṇaṃ;
智者啊，你为何不作何事？告诉我，引导的咖萨巴，理由何在？
Kena kassapa dhīrassa, dassanaṃ abhikaṅkhasi.
你为何期望看到智者咖萨巴的教导？
Nayaṃ nayati medhāvī, adurāyaṃ na yuñjati;
这位聪慧者引领前行，不荒废，不安附愚人；
Sanaro seyyaso hoti, sammā vutto na kuppati;
圣者安住于安然不乱之境，言语端正妥当，绝不生起嗔恨；
Vinayaṃ so pajānāti, sādhu tena samāgamo’’ti.
他能明了律仪，众共相会皆因他而和谐。」
Apica tepi sappurise saṅgamma assutapubbampi ubhayalokahitāvahaṃ vācaṃ suyyateva, vuttampi cetaṃ.
即使是善人，也与之交往，自觉所闻之言，或利益两方世界之语，如甘美蜜语一般，亦悉受持。
‘‘Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;
有云：『圣者说的优美善言为第一，我说法，非恶法乃第二；
Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālīkaṃ taṃ catuttha’’nti ca.
说亲爱言语为第三，真实语为第四。』
‘‘Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;
『如来说说之言语，是为了安稳通向涅槃的道路；
Dukkhassantakiriyāya, sā ve vācānamuttamā’’ti.
为断除苦难而起的行事，即为究竟之言语。
Sappurisūpanissayasevanapaccayāyeva dānādikusalasamāyogena apāyadukkhato muccanti vuttañhetaṃ ‘‘apica nerayikādidukkhaparittāṇato puññāni eva pāṇīnaṃ bahūpakārāni, yato tesampi upakārānussaraṇatā kataññutā sappurisehi pasaṃsanīyādinānappakāravisesādhigamahetūca honti vuttañhetaṃ bhagavatā, ‘‘dve me bhikkhave puggalā dullabhā lokasmiṃ, katame dve, yo ca pubbakārī, yo ca kataññu katavedī’’ti. Apica vidhuramahosadhajātakādikālepi idhalokaparalokasampattiatthameva attano vacanakare sammā yojenti. Anākulakammantādhiṭṭhānena kālaññutāya patirūpakāritāya analasatāya uṭṭhānavīriyasamatāya abyasaniyatāca kālānatikkamanaappatirūpakaraṇaakaraṇasithilakaraṇāhi akusalādīhi rahitakasigorakkhavāṇijjādayo kammantā, ete attano vā puttadārassa vā dāsakammakarānaṃ vā byattatāya evaṃ payojitā diṭṭheva dhamme dhanadhaññavitti paṭilābhahetū honti, vuttañhetaṃ bhagavatā.
善人因为依止善友、亲近善友的条件，行持布施等善业，故此得解脱地狱等痛苦。此说是：因为地狱等苦难的解脱，功德是生命多种助益的根本，正因为人们记念其恩惠，怀有感恩之心，善人因此受称赞，因其得诸功德助益而特别殊胜。如世尊所说：『比库啊，我有二种难得之人，何等为二？一者是曾经作善者，二者是感恩且广知者。』又如《韧摩罗大药本生经》等经中，在此世间与彼世间的利益上，世尊以此言辞巧妙指导。同样亦如干净之行、正念恒时、无懈怠、起勤发精进、勤修修习及超越时间、无妄作及转变恶业的行为、牛马买卖等烦恼业因，这些业对自身、子女、仆役业的不安定等，皆因修此功德生财慧得回报，如世尊所说。
Patirūpakārīri dhuravā, uṭṭhānatā vindate dhananti ca;
转变恶业者极为稀少，然有转变后便得财富之人；
Na divā soppasīle, rattiṃ uṭṭhānadassinā;
白昼不随恶业，夜间因见善业起而觉醒；
Niccappamattena soṇḍena, sakkā āvasituṃ gharaṃ.
常持谦下之心，能安居于家庭；
Atīsitaṃ atiuṇhaṃ, atisāramidaṃ ahu;
过度寒冷、过度饥饿、过度疾苦，乃至极度劳苦之境界皆发生。
Iti vissaṭṭhakammante, atthā accenti māṇave.
于是，在详尽的行为说明中，对学童们说法义。
Yo ca sītañca uṇhañca; Tiṇāni yo na maññati;
又说：若有人不分别寒热、不起贪着三宝草，
Sappurisakiccāni, so sukhaṃ na vihāyatī’’ti ca.
且不从事正人的职责，此人虽有安乐，却不能长住。
Bhoge saṃharamānassa, parasseva irayato;
当他断除享乐，如狮子那样自恃威严，
Bhogā sannicayaṃ yanti, vammikovūpacīyatīti.
享乐积聚渐向聚集，乃至如招来恶臭的蝮蛇般，
Evamādippabhedā sappurisā loke atidullabhāva. Tabbigamena duppurisā bālajanā agavesantopi labbhanteva te bālā attānaṃ sevamāne parajane saṃsāradukkheyeva osīdenti bhavato vuṭṭhānaṃ na denti tathā hi pūraṇakassapādayo chasatthārā devadattakokālika-modakatissa khaṇḍadeviyāputtasamuddadattaciñcamāṇavikādayo atītakāle ca dīghadukkhassa lābhāti ime aññe ca evarūpā sattā bālā aggipadittamiva agāraṃ attanā duggahitena attānañca attano vacanakārake ca vināsenti tathā hi devadattamāgamma rājā ajātasattu-kokālikādayo tadaññepi puggalā apāye nibbattanti. Rājā ajātasattu sāmaññaphalasuttantasavanakāle yadi pitaraṃ aghāteyya, sotāpanno bhaveyya pitaraṃ ghātitattā maggaphalampi appatvā lohakumbhiyaṃ saṭṭhivassasahassāni paccitvā muccissati anāgatepi paccekabuddho bhavissati. Kokālikopi sāriputtamoggalānatthere anapacāyitvā mahāniraye padumagaṇanāya paccanokāse nirayapadese padumaniraye…pe… padumaṃ kho pana aññataro bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggalānesu cittaṃ āghātetvā’’ti āha. Tattha aññataro bhikkhūti nāmagottena apākaṭaṃ ‘‘kiṃ va dīghaṃ nukho bhante padume niraye āyuppamāṇa’’nti pañhaṃ pucchitvā nisinnaṃ ekaṃ bhikkhuṃ evamāha ‘‘dīghaṃ kho bhikkhu niraye āyuppamāṇaṃ, taṃ na sukaraṃ saṅkhātuṃ ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānī’’ti vā sakkā pana bhante upamaṃ kātunti. ‘‘Sakkā bhikkhū’’ti bhagavā avoca. Seyyathāpi bhikkhu vīsatikhāriko kosalako tilavāho hoti, tato puriso vassasatassa vassasahassassa accayena ekamekaṃ tilaṃ uddhareyya, khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi bhikkhu vīsa abbudo nirayo, evameko nirabbudo nirayo’’ti ādi. Vīsatikhāriko ti māgadhikena patthena cattāro patthā kosalaraṭṭhe eko pattho hoti. Tena patthena cattāro patthā āḷhakaṃ. Cattāri āḷhakāni doṇaṃ. Catudoṇā mānikā. Catumānikā khārī. Tāyakhāriyā vīsatikhāriko tilavāho. Tilavāhoti tilasakaṭaṃ. Abbudo nirayoti abbudo nāma eko paccekanirayo natthi, avīcimhi eva pana abbudagaṇanāya paccanokāso ‘‘abbudo nirayo’’ti vutto. Esa nayo nirabbudādīsupi. Tattha vassagaṇanāpi evaṃ veditabbā yathāha ‘‘sataṃsatasahassāni koṭi hoti evaṃ sataṃsahassakoṭiyo pakoṭi nāma. Sataṃsatasahassapakoṭiyo koṭipakoṭi nāma. Sataṃ satasahassakoṭipakoṭiyo nahutaṃ. Sataṃsatasahassanahutāni ninnahutaṃ. Sataṃsatasahassaninnahutāni eko abbudo. Tato vīsatiguṇo nirabbudo. Esa nayo sabbattha ayañca gaṇanā aparicitānaṃ dukkarā’’ti vuttaṃ taṃ na sukaraṃ saṅkhātu’nti keci pana tattha paridevanānattenapi kammakaraṇanānattenapi imāni nāmāni laddhānīti vadanti. Aparepi vānakāraṇehīti ṭīkānetti. Yathā ca dīghavidassaāghātā ca buddhantaraṃ saṭṭhiyojanamattena attabhāvena uttāno patito mahāniraye paccati yathā ca, tassa diṭṭhiabhirucitāni pañca kulasatāni tasseva sahabyataṃ uppannāni mahāniraye paccanti. Vuttañcetaṃ bhagavatā ‘‘seyyathāpi bhikkhave naḷāgāraṃ vā tiṇāgāraṃ vā aggiphuṭṭho kūṭāgārāni dahati ullittāvalittāni nivātāni phusitaggaḷāni pihita vātapānāni evameva kho bhikkhave yānikānici bhayāni uppajjanti, sabbāni bālato uppajjanti, no paṇḍitato yekeci upaddavā uppajjanti, no paṇḍitato, yekeci upasaggā…pe… no paṇḍitato. Iti kho bhikkhave sappaṭibhayo bālo appaṭibhayo paṇḍito saupaddavo bālo anupaddavo paṇḍito, saupasaggo bālo anupasaggo paṇḍitoti. Api ca pūtimacchasadiso bālo, pūtimacchabaddhapatta putisadiso hoti tadupasevī. Chaḍḍanīyataṃ jigucchanīyatañca āpajjati viññūnaṃ vuttampi cetaṃ nāradajātake.
诸如此类的先后不同殊胜表现，在世间贤人中极其稀有。虽欲达到此境界亦难。愚痴之辈，在未曾精进勤修自身的情况下，便像依附他人，在轮回苦恼中消沉，而不发起觉悟。譬如远古时普罗纳、鞋匠师父、夜叉侯爵等，皆受长久苦难之报；这等众生如火焰般自焚其家，以自身与言语自取灭亡。正如迭瓦达德与王未生怨等众生，彼时未发觉，亦入恶道流转。未生怨王在听闻沙门果德摩成道法时，若曾杀父，则永不能作须陀洹果；即曾杀父则不能得至解脱。迭瓦达德曾和沙利子、摩嘎剌那等共承佛法，然坚持恶业，堕入地狱莲花会中……莲花地狱中，有一比库名叫迭瓦达德，虽为比库，却损伤心念。彼时，有比库问及：“师父，在莲花地狱寿命多长？”有一比库答曰：“寿命极长，难以计算，或以年、百年、千年计，或以万年、十万年、百万年计，皆不可数。师父，能否举喻？”世尊答曰：“譬如一比库身有一百谷物种子，恒年每年采一谷，虽积数百年至千年，亦在采摘减少时，终将有尽时；亦非永无尽头。譬如一比库地狱内受苦，或苦中有苦，亦非无穷无尽。”所谓一百谷物种子，乃在摩揭陀国有四种谷物。由此可知，地狱寿命虽然极长，但皆有限界，不是绝对无尽。此数法虽艰难理解，然难以准确计数。亦有言称基于行为、心念因缘，名号可得，不一而足。长久以来，佛法曾言：若身心受伤，佛陀将以实际苦痛警示，若业障不净，必定堕入大苦之地。于是，诸多与之意趣相合的恶趣众生，皆陷入恶苦束缚。佛陀示现此理曰：“譬如有人纵火燒草屋、草舍，屋舍遂毁；风吹之时，火势盛长。诸般心忧恐惧，皆由愚人所生，贤人则不生此害。又如恶习，恶语，恶行，皆起于无知愚人，贤者不为之。故此，愚人常受羁绊，贤者则自由。愚人如被毒鱼缠绕，毒鱼所带之苦亦随之而来”——此语出自《那罗达本生》故事。
‘‘Pūtimacchaṃ kusaggena, yo naro upanayhati;
「用污秽之鱼以芒草包裹，男子乃将之入锅；
Kusāpi pūti vāyanti, evaṃ bālūpasevanā’’ti.
芒草亦发出污秽之气，愚人因此而为所困。」
Akattipaṇḍitocāpi sakkena devānamindena vare diyyamāne evamāha
在萨咖天帝与众天人所赞叹，且献至上供养时，乃如是说：
‘‘Bālaṃ na passe na suṇe, na ca bālena saṃvase;
「愚人既不见，不闻；亦不与愚人交往；
Bālenā’llāpasallāpaṃ, na kare na ca rocaye.
以愚人不妄言，无乱语，亦不作使人恶心之事；
Kiṃnu te akaraṃ bālo, vada kassapa kāraṇaṃ;
若愚人不作何事？喝萨咖长老！说出缘故来。」
Kena kassapa bālassa, dassanaṃ nābhikaṅkhasi.
为何咖萨巴不期待愚人有开悟的见证？
Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati;
此愚人带领不了众生，反而陷入愚昧的境地；
Dunnayo seyyaso hoti, sammā vutto pakuppati;
愚者如同床榻之坏，虽然言说正确却发怒反对；
Vinayaṃ so na jānāti, sādhu tassa adassana’’nti.
他不明白戒律，因此不能称赞他的行为为善。
Evaṃ bāladujjanasaṃsaggavaseneva sabbāni bhayupaddavāni uppajjanti, no paṇḍitasevanavasenātisabbaso sappurisā atidullabhāva.
因愚人习气深重，如同附着恶习，故一切恐怖灾难皆因此而生，并非因亲近智者而生，众善人之稀有至难可得。
Idāni. · 现在。
‘‘Dullabhañca manussattaṃ, buddhuppādo ca dullabho;
「人生甚为难得，乃至佛的降生亦极罕见；
Dullabhā khaṇasampatti, saddhammo paramadullabho’’ti.
珍稀的是瞬时的利益，正法则为至极珍稀。
Imissā gāthāya vaṇṇanākkamo sampatto. Tattha dullabhañca manussattanti manussabhāvopi dullabhoyeva manussassa dullabhabhāvo kāṇakacchapopamādīhi veditabbo eko kira kassako gaṅgātīre tīṇi saṃvaccharāni kasitvā kiñcimattampi alabhitvā naṅgalaphālaṃ dvedhā bhinditvā gaṅgāyaṃ khipi tena gaṅgānadiyā vāhena eko uddhaṃ eko heṭṭhāti evaṃ dve naṅgalaphālakā gaṅgāyaṃ vuyhantā cirena eko uddhaṃ eko heṭṭhāti dve ekato hutvā pākatikā yujjanti tasmiṃ khaṇe vassasatavassasahassaccayena ekavāraṃ ummujjamāno kāṇakacchapo ummujjamānakkhaṇe tassa gīvā dvinnaṃ naṅgalaphālānamantare hoti ayaṃ kālo dullabhova evameva manussattabhāvopi dullabhoyeva tathāhi manussattabhāvaṃ alabhitvāva nirayapetaasurakāyatiracchānabhūmīsuyeva saṃsaritvā sīsampi ukkhipituṃ alabhantā ekabuddhantarā dve buddhantarā tayo buddhantarā cattāro buddhantarā ekāsaṅkhyeyyavasena niraye paccanakasattānaṃ gaṇanapathaṃ vītivattā, tathā petaasurakāyatiracchānabhūmīsupi atikhuddakena attabhāvena tilabījasāsapabījassa catupañcachasattaaṭṭhakalabhāgamatteneva aṅguliyā patiṭṭhitaṭṭhānamatteyeva bhūmipadese nisinnānaṃ atikhuddakasattānaṃ gaṇanapathampi vītivattā te hi gaṇituṃ iddhimantapuggale ṭhapetvā añño ko nāma sakkhissati tehi mohandhabhāvena kaṇhasukkapakkhampi ajānantā anekesu buddhasatesu vā buddhasahassesu vā uppajjamānesupi buddhotisaddaṃ asutvā vītivattā, evaṃ manussattabhāvopi dullabhoyeva. Manussattabhāve labhamānepi buddhuppādakālo atidullabhova. Buddhuppādakālepi sammādiṭṭhi hutvā kusalūpapattisaṅkhātā khaṇasampatti dullabhāva, saddhammadesakassāpi dullabhattā, tasmimpi sati aṅgavikalabhāvena saddhammasavanassāpi dullabhattāti evamādippabhedā manussattabhāvādikā khaṇasampattiyo dullabhāti veditabbā. Dullabhā khaṇasampattīti kusalūpapattisaṅkhātā khaṇasampatti dullabhāyeva tathā hi paccantavisaya arūpaasaññasattatiracchānapetanerayikakāle vā majjhimadesepi cakkhādiaṅgavikalevā paripuṇṇaaṅgabhāvepi micchādiṭṭhibhūtā vā kusalūpapattisaṅkhātā khaṇā na honti paccantavisaye hi pavattā janā pāṇātipātādidasaakusalakammapatheyeva ramanti abhiramanti, caṇḍasabhāvā ca te honti, ratanattayaguṇampi na jānanti. Arūpinopi puggalā paratoghosavirahitattā sotāpattimaggapaṭilābhopi tesaṃ natthi, buddhadassanādīnipi na labhanti. Asaññasattatiracchānapetanerayikakālesu pana pageva pūritapāramīnaṃ sattānaṃ pavattanampi abbohārikaṃ, sammādiṭṭhikule jāyamānāpi cakkhuvikalena buddhasaṅgharatanānaṃ adassanaṃ, sotavikalena dhammasavanatopi hāyati eḷamūgādibhāvena kusalasamādānā na honti. Aṅgasampannepi micchādiṭṭhibhāvena dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāparikkhittaṃ sabbajanānaṃ nayanarasāyatanabhūtaṃ sabbaññubuddhampi disvā pasādasommena cakkhunā oloketabbampi na maññanti manopadosavaseneva yugaggāhā hutvā yamakapāṭihāriyakālādīsu anekepi micchādiṭṭhino mahāniraye uppajjanti. Evaṃ kusalūpapattikhaṇasampattipi dullabhāyeva.
这首偈颂为人们诠释此义。在其中，人世的稀有性也应知，甚至为人之身亦极难得。譬如有一只乌龟，独自游弋于恒河之滨，每百年仅浮出水面三次，难得之极。且其抓着一对木犁叉，在河中投掷，一头高举一头低垂。如此两叉安立于河中，经长久时日，一高一低，合为一体，可供犁地。以此时间之罕见，犹如人身亦属殊胜难得。当人得此人身，即如处于地狱、饿鬼、畜生、饿鬼、阿修罗、恶鬼、诸天不可度假之境游走，头颅欲拔不得。一佛时两佛时三佛时四佛时一无数佛时，乃至计数不可穷尽的地狱众生，同样地狱、饿鬼、畜生、恶鬼、诸天界中的极微小众生，也因居地有限，得数有限。以人身立足天地之象，犹如芝麻与谷粒般微小。对以此能力能数众生者，除非诸有大智慧、破迷众生者，谁能算准？无知者不解，在多个百佛、千佛之中闻闻佛名义，不得解其稀有难得。如此，人身稀有难得。即使获得人身，正觉佛出世时又极为难遇。于正觉佛出世时，须有正见，次第修持善法，才现得瞬时利乐之珍稀。善法的法师亦极为少见，由是计时，专心聆听圣法亦稀罕。由此区别，人身等瞬时之利乐当知为难得。谓善法之利乐为瞬时之利乐极难得。彼时，远方非色界无色界无相禅定之中或者中间法地，虽身有缺陷，即使身具圆满之像，却因错失正见，属恶法之断除境界，修行不到位。于彼处亦无善法之时，众人纵使纵情于非杀生等恶行，不知珍宝妙德。非色界之人因无贪著，虽得声闻乘入流果道，亦未得佛眼所见之正法。于出离界诸魔及善法传承人出生频繁之际，未见佛法转法轮。纵使身具完备，意存邪见，诸恶习根深蒂固，摄心不入真道，虽见诸佛，不能自信，终将生于大恶道。善法之瞬时利益，即为极难获得也。
‘‘Dullabhañca manussattaṃ, buddhuppādo ca dullabho;
人身极为难得，佛陀出世亦极难遇；
Dullabhā khaṇasampatti, saddhammo paramadullabho’’ti.
瞬时利益难得，正法至为罕见。
Imissā gāthāya attho vuttoyeva.
此即是此偈之义理所宣。
Iti sāgarabuddhittheraviracite sīmavisodhane · 如是，在萨嘎拉布提长老所造的《界净化论》中，
Pakiṇṇakakaṇḍo nāma pañcamo paricchedo. · 名为“杂品”的第五章。
Evaṃ satthuparinibbānato vassasataccayena patiṭṭhite isinā kāritattā’ isinagara’nti laddhanāme dvattapādibhūpālānaṃ nivāsaṭṭhānabhūte sīrikhettanagare erāvatiyā nadiyā pārimatīrabhūte pabbatasānumhi patiṭṭhitassa kañcanavaramahāthūpassa dāyakassa satvivamahādhammarañño kāle sāsanassa dvisahassasatādhikaekatiṃsatime vasse sāsane paṭiladdhasaddhānaṃ kulaputtānaṃ mahājānikaraṇavasena vimativinodaniyā vuttavacanaṃ saddayuttiatthayuttivasena sādhukaṃ avicinitvā nadiyā udakukkhepaṃ akatvā upasampadā kammassa kāritattā sāsane parājayamāpanne kulaputte upārambhakaraṇavasena sīmavipattihārako sīmasampattippakāsako gantho pavattati.
如是，世尊涅槃后历数百年，已有因缘成立。城邑称为‘僧伽城’，位于两足山之麓，濒临依苍金山环绕之大江。此时，广厦大王大法师为护持佛法，在世相当三百零一年之际，因念佛法尚存广布，众弟子还存信心，虽有坎坷之时，然教法尚未败坏，故作《戒律》论集，以明戒律持守之有益。当时为增上戒律之成就，铸就戒律纲领，维持僧团和合，教授必经之仪轨，防止僧团分裂，推动戒律修习正法之完善。此部律论之成就，是于大法时期佛法传承之正续支撑，为护持戒律、利益众生而作。
Ettāvatā ca sirikhettanagaragocaragāmena satvivamahādhammarājagurubhūtena mahāveyyākaraṇena tipiṭakadharena’saddhammakovido’ti pākaṭa nāmadheyyena mahātherena upajjhāyo hutvā paññādhipatīnaṃ nivāsabhūte pacchimajinacakkasāsanavare vāsigaṇācariyena gaṇavācakena vinayadharena mahāsāminā ca, rājagurunā tipiṭakanāgattherena ca ācariyo hutvā vejjakammajaṅghapesanakammādivasena anesanaṃ pahāya sammā ājīvena visuddhājīvehi saṅghagaṇehi kārakasaṅghā hutvā sirikhettanagarassa dakkhiṇadisābhāge dīghapabbatasānumhi erāvatiyā nadiyā tīre vālikapuḷine sīmāpekkhāya saha udakukkhepaṃ katvā pavattāya udakukkhepasīmāya dasadhā byañjanavipattiṃ akatvā ṭhānārahena ñatticatutthena kammena upasampadāya vīsativassena sāgarabuddhīti garūhi gahitanāmadheyyena bhikkhunā racito sāsanavipattihārako sīmavisodhanī nāma gantho samatto.
大致上，作为世尊教育领域中显著的伟大导师，具有宏大教法之正义的伟大阐释者、三藏持守者及纯正法学熟达者，成为了显赫著名的大长老，并受任为上座出家众之师长，居于胜义之处，担当弘法住持，乃城南方边界长山脚下，依限于河滨沙洲之间，劝除医药伤害与腿疾诸恶业，舍弃嗜癖，以正当生活清净居士与僧团相应守持戒律，二十载历经具足诸法，执持三藏且得尊敬者，作法脉所在，所造此《清净界经律谛破除集》一书以终止教法难遭破坏。
Ettāvatā vibhattā hi, sappabhedappavattikā;
大致上，此书被清楚划分为多种类别，具备圆满多方面的发生起源；
Sīmavisodhanīhesā, nipuṇā sādhucintitā.
此《清净界经律谛破除集》文本，以精巧完善及善思细虑而闻名，
Sirikhettāti paññāte, pure aparanāmake;
“世尊教理领域”已为人所知，以前称谓有所不同，
Dakkhiṇeyyadisābhāge, uccanena katālaye.
位于南方边界大地，於高山之顶制订完成，
Vasanto bhikkhu nāmena, sāgarabuddhīti vissuto;
居士名为·智海者，以“海佛陀”著称且被广为尊敬；
Puṇṇe vīsativassamhi, ganthoyaṃ sādhucintito.
在二十五年圆满之中，此经卷被悉心思考整理。
Mayāyaṃ racito gantho, niṭṭhappatto anākulo;
这卷由我所编撰，已完成且毫无纷扰；
Evaṃ pāṇinaṃ sabbe, sīghaṃ sijjhantu saṅkappā.
愿由此，所有众生的心念迅速消散烦恼。
Yāva buddhotināmampi lokajeṭṭhassa tādino;
直至如来之名，乃至世间最尊者存世之时；
Tāva tiṭṭhatu yaṃ gantho, sāsane hārayaṃ tamaṃ.
愿此经卷留存于此教法中，成为珍宝。
Uddhaṃ yāva bhavaggā ca, adho yāva avīcito;
上至天界，下及凡间，皆无污垢而持存。
Samantā cakkavāḷesu, ye sattā pathavīcarā.
在诸世间轮回所有众生中，诸行于大地者皆是众生。
Tepi sabbe mayā hontu, samasamavipākino;
愿这些众生皆得与我同等果报，平等受生死之果。
Ciraṃ jīvatu no rājā, sāsanassa ujjotako.
愿王常久活，不离法教光明。
Dibbanto rājadhammena, arogo saha ñātibhi;
以王者国法为护持，身心健康，与亲属安乐。
Anena puññakammena, bhaveyyaṃ jātijātiyaṃ.
依此善业所成，生生世世轮转生存。
Sāsanaṃ jotayantova, sakyaputtassa sāsane;
此法如光般广照，辉耀于释子所承法教之中。
Yadā nassati saddhammo, andhībhūto mahītale;
当正法灭失，世间陷入黑暗无明之时，
Devaloke tadā hessaṃ, tusite ṭhānamuttameti.
我当生于天界，即称为兜率天最上位者。
Sīmavisodhanī niṭṭhitā. · 《界净化论》终了。