2. Guhaṭṭhakasuttaniddeso2. 窟八偈经分别
2. Guhaṭṭhakasuttaniddeso2. 窟八偈经分别
Atha guhaṭṭhakasuttaniddesaṃ vakkhati –
其次,将说「住于洞窟者经」的解释——
ti. Sattoti hi kho vuttaṃ, api ca guhā tāva vattabbā. vuccati kāyo. Kāyoti vā guhāti vā dehoti vā sandehoti vā nāvāti vā rathoti vā dhajoti vā vammikoti vā nagaranti vā niḍḍanti vā kuṭīti vā gaṇḍoti vā kumbhoti vā nāgoti vā kāyassetaṃ adhivacanaṃ. nti guhāyaṃ satto visatto āsatto laggo laggito palibuddho. Yathā bhittikhile vā nāgadante vā gaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ; evameva guhāyaṃ satto visatto āsatto laggo laggito palibuddho. Vuttañhetaṃ bhagavatā –
「众生」确实已说,但首先应说「洞窟」。所谓「身」。「身」或「洞窟」或「体」或「聚体」或「船」或「车」或「幢」或「蚁垤」或「城」或「巢」或「小屋」或「疮」或「瓶」或「龙」,这是身的同义语。「众生」即在洞窟中被缚、被粘、被附、被缠、被缠住、被缠缚。犹如疮被缚于墙桩或象牙上,被粘、被附、被缠、被缠住、被缠缚;同样地,众生在洞窟中被缚、被粘、被附、被缠、被缠住、被缠缚。世尊确实说过——
‘‘Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; tasmā sattoti vuccati. Vedanāya kho, rādha…pe… saññāya kho, rādha… saṅkhāresu kho, rādha… viññāṇe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; tasmā sattoti vuccati. Sattoti lagganādhivacana’’nti – satto guhāyaṃ. ti bahukehi kilesehi channo, rāgena channo dosena channo mohena channo kodhena channo upanāhena channo makkhena channo paḷāsena channo issāya channo macchariyena channo māyāya channo sāṭheyyena channo thambhena channo sārambhena channo mānena channo atimānena channo madena channo pamādena channo. Sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi channo vichanno ucchanno āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti – satto guhāyaṃ bahunābhichanno.
「拉答,于色中,凡是欲、贪、喜、渴爱,凡是心的攀缘、执取、住着、倾向、随眠,在那里被缚,在那里被粘;因此称为『众生』。拉答,于受中……于想中……拉答,于诸行中……拉答,于识中,凡是欲、贪、喜、渴爱,凡是心的攀缘、执取、住着、倾向、随眠,在那里被缚,在那里被粘;因此称为『众生』。『众生』是执着的同义语」——众生在洞窟中。「被许多所覆」即被许多烦恼所覆,被贪所覆、被嗔所覆、被痴所覆、被忿所覆、被恨所覆、被覆所覆、被恼所覆、被嫉所覆、被悭所覆、被诳所覆、被谄所覆、被傲所覆、被激怒所覆、被慢所覆、被过慢所覆、被醉所覆、被放逸所覆。被一切烦恼、一切恶行、一切热恼、一切热恼、一切热恼、一切不善行所覆、所遮覆、所全覆、所包覆、所裹覆、所盖覆、所隐覆、所隐蔽、所隐藏——众生在洞窟中被许多所覆。
ti tiṭṭhanto naro ratto rāgavasena tiṭṭhati, duṭṭho dosavasena tiṭṭhati, mūḷho mohavasena tiṭṭhati, vinibaddho mānavasena tiṭṭhati, parāmaṭṭho diṭṭhivasena tiṭṭhati, vikkhepagato uddhaccavasena tiṭṭhati, aniṭṭhaṅgato vicikicchāvasena tiṭṭhati, thāmagato anusayavasena tiṭṭhati. Evampi tiṭṭhaṃ naro.
「住立之人」即染者以贪之力而住立,嗔者以嗔之力而住立,痴者以痴之力而住立,被缚者以慢之力而住立,被执取者以见之力而住立,散乱者以掉举之力而住立,不确定者以疑之力而住立,潜伏者以随眠之力而住立。如是「住立之人」。
Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Santi, bhikkhave, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhatī’’ti. Evampi tiṭṭhaṃ naro.
世尊确实说过——「诸比库,有眼识所识之色,可喜、可爱、可意、可爱之色、与欲相应、能染,若比库欢喜、欢迎、执着而住。诸比库,有耳识所识之声……鼻识所识之香……舌识所识之味……身识所识之触……意识所识之法,可喜、可爱、可意、可爱之色、与欲相应、能染,若比库欢喜、欢迎、执着而住」。如是「住立之人」。
Vuttañhetaṃ bhagavatā – ‘‘rūpūpayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, rūpārammaṇaṃ rūpapatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. Vedanūpayaṃ vā, bhikkhave…pe… saññūpayaṃ… saṅkhārūpayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, saṅkhārārammaṇaṃ saṅkhārapatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjatī’’ti. Evampi tiṭṭhaṃ naro.
世尊确实说过——「诸比库,或识依于色而住立时住立,以色为所缘、以色为依处,以喜为灌溉,达到增长、增广、增大。诸比库,或识依于受而……依于想而……诸比库,或识依于行而住立时住立,以行为所缘、以行为依处,以喜为灌溉,达到增长、增广、增大」。如是「住立之人」。
Vuttampi hetaṃ bhagavatā – ‘‘kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassāvakkanti. Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sarajaṃ saupāyāsanti vadāmī’’ti. Evampi tiṭṭhaṃ naro.
世尊也说过——「诸比库,若于段食中有贪、有喜、有渴爱,识即依止于彼而增长。凡识依止而增长之处,于彼处有名色之入。凡有名色之入处,于彼处有诸行之增长。凡有诸行之增长处,于彼处有未来再生之出生。凡有未来再生之出生处,于彼处有未来之生老死。凡有未来之生老死处,诸比库,我说彼有愁、有染、有苦」。如是「住立之人」。
‘‘Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā , patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassāvakkanti. Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti , atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sarajaṃ saupāyāsanti vadāmī’’ti. Evampi tiṭṭhaṃ naro.
「诸比库,若于触食中……诸比库,若于意思食中……诸比库,若于识食中有贪、有喜、有渴爱,识即依止于彼而增长。凡识依止而增长之处,于彼处有名色之入。凡有名色之入处,于彼处有诸行之增长。凡有诸行之增长处,于彼处有未来再生之出生。凡有未来再生之出生处,于彼处有未来之生老死。凡有未来之生老死处,诸比库,我说彼有愁、有染、有苦」。如是「住立之人」。
ti. Mohanā vuccanti pañca kāmaguṇā. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Kiṃ kāraṇā mohanā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti, mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitā, taṃ kāraṇā mohanā vuccanti pañca kāmaguṇā. ti mohanasmiṃ pagāḷho ogāḷho ajjhogāḷho nimuggoti – tiṭṭhaṃ naro mohanasmiṃ pagāḷho.
三、「诸迷惑」是指五种欲的功德。眼识所识知的、令人喜爱的、可意的、合意的、可爱形色的、与欲相应的、能染着的诸色;耳识所识知的诸声……鼻识所识知的诸香……舌识所识知的诸味……身识所识知的、令人喜爱的、可意的、合意的、可爱形色的、与欲相应的、能染着的诸触。什么原因「诸迷惑」是指五种欲的功德?大多数天人与人在五种欲的功德中迷惑、极迷惑、遍迷惑,愚痴、极愚痴、遍愚痴,被无明所盲、所覆、所障、所蔽、所闭、所隐、所蔽覆,以此为因,「诸迷惑」是指五种欲的功德。「在迷惑中沉没的人站立着」——在迷惑中沉没、深陷、完全深陷、沉溺。
ti. ti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Kāyena vivitto viharati. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti. Ayaṃ kāyaviveko.
三、有三种远离——身远离、心远离、依远离。什么是身远离?这里,比库亲近远离的住所:森林、树下、山岳、山洞、山窟、冢间、林丛、露地、稻草堆。他以身远离而住。他独自去、独自站、独自坐、独自卧、独自入村乞食、独自返回、独自坐于隐密处、独自从事经行、独自行、住、威仪、转起、守护、维持、活命。这是身远离。
Katamo cittaviveko? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ vivittaṃ hoti. Tatiyaṃ jhānaṃ samāpannassa pītiyā cittaṃ vivittaṃ hoti. Catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ vivittaṃ hoti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ vivittaṃ hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ vivittaṃ hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ vivittaṃ hoti. Sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Sakadāgāmissa oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Arahato rūpārūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā , tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ vivittaṃ hoti. Ayaṃ cittaviveko.
什么是心远离?证得初禅那者,心从诸盖远离。证得第二禅那者,心从寻与伺远离。证得第三禅那者,心从喜远离。证得第四禅那者,心从苦与乐远离。证得空无边处者,心从色想、有对想、种种想远离。证得识无边处者,心从空无边处想远离。证得无所有处者,心从识无边处想远离。证得非想非非想处者,心从无所有处想远离。入流者的心从有身见、疑、戒禁取、见随眠、疑随眠,以及与此同义的诸烦恼远离。一来者的心从粗的欲贪结、嗔恨结、粗的欲贪随眠、嗔恨随眠,以及与此同义的诸烦恼远离。不来者的心从微细的欲贪结、嗔恨结、微细的欲贪随眠、嗔恨随眠,以及与此同义的诸烦恼远离。阿拉汉的心从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠,以及与此同义的诸烦恼,并且从外在的一切相远离。这是心远离。
Katamo upadhiviveko? Upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ.
什么是依远离?「诸依」是指诸烦恼、诸蕴、诸行。「依远离」是指不死的涅槃。一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。这是依远离。身远离是对于身远离者、乐于出离者而言;心远离是对于心清净者、到达最上清净者而言;依远离是对于无依者、到达无为者而言。
ti. Yo so evaṃ guhāyaṃ satto, evaṃ bahukehi kilesehi channo, evaṃ mohanasmiṃ pagāḷho, so kāyavivekāpi dūre, cittavivekāpi dūre, upadhivivekāpi dūre vidūre suvidūre na santike na sāmantā anāsanne vivekaṭṭhe . ti tādiso tassaṇṭhito tappakāro tappaṭibhāgo yo so mohanasmiṃ pagāḷhoti – dūre vivekā hi tathāvidho so.
三、那个如此在洞窟中被缚者、如此被众多烦恼所覆者、如此在迷惑中沉没者,他远离身远离,也远离心远离,也远离依远离,远、极远,不近、不邻近、不接近远离之义。「如此者站立在那里」——那样的、那种类的、那相似的,即在迷惑中沉没者——「如是之人确实远离远离」。
ti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca. Katame vatthukāmā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthu hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṃ kiñci rajanīyaṃ vatthu – vatthukāmā. Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā, ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā, hīnā kāmā majjhimā kāmā paṇītā kāmā, āpāyikā kāmā mānusikā kāmā dibbā kāmā paccupaṭṭhitā kāmā, nimmitā kāmā animmitā kāmā paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena kāmā. Ime vuccanti vatthukāmā.
三、概括而言有两种欲——所缘欲与烦恼欲。什么是所缘欲?可意的诸色、可意的诸声、可意的诸香、可意的诸味、可意的诸触,床褥、衣被、奴婢、山羊绵羊、鸡猪、象牛马骡,田地、宅地、金银,村镇王都、国土地方、库藏仓库,以及任何能染着的所缘——所缘欲。又,过去的欲、未来的欲、现在的欲,内的欲、外的欲、内外的欲,下劣的欲、中等的欲、殊胜的欲,恶趣的欲、人间的欲、天界的欲、现前的欲,化作的欲、非化作的欲、他化的欲,已摄取的欲、未摄取的欲,我所化的欲、非我所化的欲,一切欲界法,一切色界法,一切无色界法,以渴爱为所缘、以渴爱为对象,以可欲之义、能染着之义、能令醉之义为欲。这些称为所缘欲。
Katame kilesakāmā? Chando kāmo rāgo kāmo chandarāgo kāmo, saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ.
什么是烦恼欲?欲欲、欲贪、欲欲贪,欲思惟、欲贪、欲思惟贪,对诸欲的欲欲、欲贪、欲喜、欲渴爱、欲爱着、欲热恼、欲迷醉、欲耽着、欲流、欲轭、欲取、欲欲盖。
‘‘Addasaṃ kāma te mūlaṃ, saṅkappā kāma jāyasi;
「我已见你的根,欲!你从思惟生起;」
Na taṃ saṅkappayissāmi, evaṃ kāma na hohisī’’ti. –
「我将不作意它,愿欲不如此生起。」
Ime vuccanti kilesakāmā. ti apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. ti. Kāmā hi loke duppahāyā duccajjā duppariccajjā dunnimmadayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattāti – kāmā hi loke na hi suppahāyā.
这些被称为烦恼欲。在恶趣世间、人世间、天世间,在蕴世间、界世间、处世间。因为诸欲在世间难舍、难弃、难离、难压伏、难解脱、难除去、难度越、难超越、难超度、难回转——诸欲在世间确实不易舍弃。
Tenāha bhagavā –
因此世尊说——
‘‘Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;
「此人被覆于洞窟中,住立之人沉溺于痴中;
Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā’’ti.
如此之人确实远离远离,因为诸欲在世间确实不易舍弃。」
ti. Icchā vuccati taṇhā. Yo rāgo sārāgo anunayo anurodho nandī nandirāgo, cittassa sārāgo icchā mucchā ajjhosānaṃ gedho paligedho saṅgo paṅko, ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā, suttaṃ visaṭā āyūhinī dutiyā paṇidhi bhavanetti, vanaṃ vanatho sandhavo sneho apekkhā paṭibandhu, āsā āsīsanā āsīsitattaṃ, rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā, lābhāsā dhanāsā puttāsā jīvitāsā , jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañchikatā sādhukamyatā, adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā, kāmataṇhā bhavataṇhā vibhavataṇhā, rūpataṇhā arūpataṇhā nirodhataṇhā, rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ, upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ , dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ māravisayo, taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ. ti icchānidānakā icchāhetukā icchāpaccayā icchākāraṇā icchāpabhavāti – icchānidānā.
欲被称为渴爱。凡是贪、贪求、随顺、随喜、喜、喜贪,心的贪求、欲、贪着、执着、贪欲、深贪、执取、泥沼,动摇、幻、生母、生者、缝者、结网者、流、粘着,线、展开、牵引、伴侣、愿求、有之引导,林、林网、结合、爱着、期待、系缚,希望、希求、希求性,色希望、声希望、香希望、味希望、触希望,利希望、财希望、子希望、命希望,喃喃、喃喃语、喃喃不休、喃喃性、喃喃状态、贪婪、贪婪性、贪婪状态、渴求性、善欲性,非法贪、不平等贪、喜好、喜欲、愿望、渴望、共愿,欲爱、有爱、无有爱,色爱、无色爱、灭爱,色爱、声爱、香爱、味爱、触爱、法爱,暴流、轭、结、取、障、盖、覆、缚,随烦恼、随眠、缠、蔓藤、执着,苦根、苦因、苦源、魔索、魔钩、魔境,渴爱河、渴爱网、渴爱绳、渴爱海、贪求、贪、不善根。以欲为因、以欲为缘、以欲为缘、以欲为原因、以欲为源——以欲为因。
ti. Ekaṃ bhavasātaṃ – sukhā vedanā. Dve bhavasātāni – sukhā ca vedanā iṭṭhañca vatthu. Tīṇi bhavasātāni – yobbaññaṃ, ārogyaṃ, jīvitaṃ. Cattāri bhavasātāni – lābho, yaso, pasaṃsā, sukhaṃ. Pañca bhavasātāni – manāpikā rūpā, manāpikā saddā, manāpikā gandhā, manāpikā rasā, manāpikā phoṭṭhabbā. Cha bhavasātāni – cakkhusampadā, sotasampadā, ghānasampadā, jivhāsampadā, kāyasampadā, manosampadā. Bhavasātabaddhā, sukhāya vedanāya sātabaddhā, iṭṭhasmiṃ vatthusmiṃ baddhā, yobbaññe baddhā, ārogye baddhā, jīvite baddhā, lābhe baddhā, yase baddhā, pasaṃsāyaṃ baddhā, sukhe baddhā , manāpikesu rūpesu baddhā, saddesu… gandhesu… rasesu… manāpikesu phoṭṭhabbesu baddhā, cakkhusampadāya baddhā, sotaghānajivhākāyamanosampadāya baddhā, vibaddhā ābaddhā laggā laggitā palibaddhāti – icchānidānā bhavasātabaddhā.
一种有乐:乐受。二种有乐:乐受与可意之事。三种有乐:青春、健康、生命。四种有乐:利、誉、赞、乐。五种有乐:可意之色、可意之声、可意之香、可意之味、可意之触。六种有乐:眼具足、耳具足、鼻具足、舌具足、身具足、意具足。系缚于有乐,系缚于乐受,系缚于可意之事,系缚于青春,系缚于健康,系缚于生命,系缚于利,系缚于誉,系缚于赞,系缚于乐,系缚于可意之色,系缚于声...香...味...可意之触,系缚于眼具足,系缚于耳鼻舌身意具足,被缚、被系、附着、附着于、被系缚——以欲为因,系缚于有乐。
ti te vā bhavasātavatthū duppamuñcā, sattā vā etto dummocayā. Kathaṃ te bhavasātavatthū duppamuñcā? Sukhā vedanā duppamuñcā, iṭṭhaṃ vatthu duppamuñcaṃ, yobbaññaṃ duppamuñcaṃ, ārogyaṃ duppamuñcaṃ, jīvitaṃ duppamuñcaṃ, lābho duppamuñco, yaso duppamuñco, pasaṃsā duppamuñcā, sukhaṃ duppamuñcaṃ, manāpikā rūpā duppamuñcā, manāpikā saddā… gandhā… rasā… phoṭṭhabbā duppamuñcā, cakkhusampadā duppamuñcā, sotaghānajivhākāyamanosampadā duppamuñcā dummocayā duppamocayā dunniveṭhayā dubbiniveṭhayā , duttarā duppatarā dussamatikkamā dubbinivattā. Evaṃ te bhavasātavatthū duppamuñcā.
那些有乐之事难以解脱,或众生难以从此解脱。如何那些有乐之事难以解脱?乐受难以解脱,可意之事难以解脱,青春难以解脱,健康难以解脱,生命难以解脱,利难以解脱,誉难以解脱,赞难以解脱,乐难以解脱,可意之色难以解脱,可意之声...香...味...触难以解脱,眼具足难以解脱,耳鼻舌身意具足难以解脱、难解脱、难令解脱、难解开、难除去,难度越、难超越、难超度、难回转。如此那些有乐之事难以解脱。
Kathaṃ sattā etto dummocayā? Sukhāya vedanāya sattā dummocayā, iṭṭhasmā vatthusmā dummocayā, yobbaññā dummocayā, ārogyā dummocayā, jīvitā dummocayā, lābhā dummocayā, yasā dummocayā, pasaṃsāya dummocayā, sukhā dummocayā , manāpikehi rūpehi dummocayā, manāpikehi saddehi… gandhehi… rasehi… phoṭṭhabbehi dummocayā, cakkhusampadāya dummocayā, sotaghānajivhākāyamanosampadāya dummocayā duruddharā , dussamuddharā dubbuṭṭhāpayā dussamuṭṭhāpayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattā. Evaṃ sattā etto dummocayāti – te duppamuñcā.
如何众生从此难以解脱?众生从乐受难以解脱,从可爱的对象难以解脱,从青春难以解脱,从健康难以解脱,从生命难以解脱,从利得难以解脱,从名声难以解脱,从赞誉难以解脱,从快乐难以解脱,从可意的色难以解脱,从可意的声...香...味...触难以解脱,从眼具足难以解脱,从耳鼻舌身意具足难以解脱,难以拔起,难以完全拔起,难以使起,难以完全使起,难以脱离,难以完全脱离,难以度,难以超度,难以超越,难以还灭。如此众生从此难以解脱——他们难以解脱。
ti te attanā palipapalipannā na sakkonti paraṃ palipapalipannaṃ uddharituṃ. Vuttañhetaṃ bhagavatā – ‘‘so vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjatī’’ti. Evampi na hi aññamokkhā.
因此,他们自己陷溺而不能救拔陷溺的他人。世尊确实说过:「纯陀,自己陷溺而能救拔陷溺的他人,这是须跋的。纯陀,自己未调伏、未调御、未般涅槃而能调伏、调御、使般涅槃他人,这是须跋的。」如此,确实没有他人解脱者。
Atha vā natthañño koci mocetā. Te yadi muñceyyuṃ, sakena thāmena sakena balena sakena vīriyena sakena parakkamena sakena purisathāmena sakena purisabalena sakena purisavīriyena sakena purisaparakkamena attanā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjamānā muñceyyunti. Evampi na hi aññamokkhā.
或者,没有其他任何解脱者。如果他们要解脱,应以自己的力量、以自己的能力、以自己的精进、以自己的努力、以自己的人力、以自己的人能、以自己的人精进、以自己的人努力,自己行正道、随顺道、不违逆道、随义道、随法之道而解脱。如此,确实没有他人解脱者。
Vuttampi hetaṃ bhagavatā –
世尊确实说过:
‘‘Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kiñci loke;
「我不能为解脱,疑惑者多他咖,世间任何事;但知最上法,如此你将度此瀑流。」
Dhammañca seṭṭhaṃ abhijānamāno, evaṃ tuvaṃ oghamimaṃ taresī’’ti.
了知法为最胜,你如此渡过此瀑流。
Evampi na hi aññamokkhā.
如此,确实没有他人解脱者。
Vuttampi hetaṃ bhagavatā –
世尊确实说过:
‘‘Attanāva kataṃ pāpaṃ, attanā saṃkilissati;
「恶由自己所作,由自己而染污;
Attanā akataṃ pāpaṃ, attanāva visujjhati;
恶由自己不作,由自己而清净;
Suddhī asuddhi paccattaṃ, nāñño aññaṃ visodhaye’’ti.
净与须跋是各自的,无人能清净他人。」
Evampi na hi aññamokkhā.
如此也确实不由他解脱。
Vuttampi hetaṃ bhagavatā – ‘‘evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmimaggo, tiṭṭhāmahaṃ samādapetā. Atha ca pana mama sāvakā mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā appekacce accantaniṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. Ettha kyāhaṃ, brāhmaṇa, karomi? Maggakkhāyī, brāhmaṇa, tathāgato. Maggaṃ buddho ācikkhati . Attanā paṭipajjamānā muñceyyu’’nti. Evampi na hi aññamokkhāti – te duppamuñcā na hi aññamokkhā.
世尊也说过此事——「婆罗门,确实如此,涅槃存在,通往涅槃之道存在,我作为劝导者存在。然而,我的弟子们被我如此教诫、如此教导,有些人证得究竟涅槃,有些人不能证得。婆罗门,在此我能做什么呢?婆罗门,如来是道的说示者。佛陀说示道。他们应当自己实践而解脱。」如此也确实不由他解脱——他们难以解脱,确实不由他解脱。
ti. Pacchā vuccati anāgataṃ, pure vuccati atītaṃ. Api ca atītaṃ upādāya anāgatañca paccuppannañca pacchā, anāgataṃ upādāya atītañca paccuppannañca pure. Kathaṃ pure apekkhaṃ karoti? ‘‘Evaṃrūpo ahosiṃ atītamaddhāna’’nti tattha nandiṃ samannāneti. ‘‘Evaṃvedano ahosiṃ… evaṃsañño ahosiṃ… evaṃsaṅkhāro ahosiṃ… evaṃviññāṇo ahosiṃ atītamaddhāna’’nti tattha nandiṃ samannāneti. Evampi pure apekkhaṃ karoti.
「后」是指未来,「前」是指过去。又,依于过去,未来与现在为后;依于未来,过去与现在为前。如何对前作期望?「我在过去时是如此色」,他对此生起欢喜。「我在过去时是如此受……我在过去时是如此想……我在过去时是如此行……我在过去时是如此识」,他对此生起欢喜。如此也对前作期望。
Atha vā ‘‘iti me cakkhu ahosi atītamaddhānaṃ, iti rūpā’’ti – tattha chandarāgapaṭibaddhaṃ hoti viññāṇaṃ. Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. Tadabhinandanto evampi pure apekkhaṃ karoti. ‘‘Iti me sotaṃ ahosi atītamaddhānaṃ, iti saddā’’ti…pe… ‘‘iti me ghānaṃ ahosi atītamaddhānaṃ, iti gandhā’’ti… ‘‘iti me jivhā ahosi atītamaddhānaṃ, iti rasā’’ti… ‘‘iti me kāyo ahosi atītamaddhānaṃ, iti phoṭṭhabbā’’ti… ‘‘iti me mano ahosi atītamaddhānaṃ, iti dhammā’’ti – tattha chandarāgapaṭibaddhaṃ hoti viññāṇaṃ. Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. Tadabhinandanto evampi pure apekkhaṃ karoti.
或者「如此是我过去时的眼,如此是诸色」——在此识被欲贪所系缚。由于识被欲贪所系缚,他欢喜于此。欢喜于此,如此也对前作期望。「如此是我过去时的耳,如此是诸声」……「如此是我过去时的鼻,如此是诸香」……「如此是我过去时的舌,如此是诸味」……「如此是我过去时的身,如此是诸触」……「如此是我过去时的意,如此是诸法」——在此识被欲贪所系缚。由于识被欲贪所系缚,他欢喜于此。欢喜于此,如此也对前作期望。
Atha vā yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tadassādeti taṃ nikāmeti, tena ca vittiṃ āpajjati. Evampi pure apekkhaṃ karoti.
或者,他回味那些以前与女人一起的嬉笑、交谈、游戏,他喜爱此,由此而得到满足。如此也对前作期望。
Kathaṃ pacchā apekkhaṃ karoti? ‘‘Evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ samannāneti. ‘‘Evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ samannāneti. Evampi pacchā apekkhaṃ karoti.
如何对未来怀有期待?「愿我在未来世成为这样的色」,他对此怀有欢喜。「愿我在未来世成为这样的受……愿我成为这样的想……愿我成为这样的行……愿我在未来世成为这样的识」,他对此怀有欢喜。如此也是对未来怀有期待。
Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ, iti rūpā’’ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karoti. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ, iti saddā’’ti… ‘‘iti me ghānaṃ siyā anāgatamaddhānaṃ, iti gandhā’’ti… ‘‘iti me jivhā siyā anāgatamaddhānaṃ, iti rasā’’ti… ‘‘iti me kāyo siyā anāgatamaddhānaṃ, iti phoṭṭhabbā’’ti… ‘‘iti me mano siyā anāgatamaddhānaṃ, iti dhammā’’ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karoti.
或者「愿我在未来世有这样的眼,这样的色」,为了获得未获得之物而倾心。以心的倾向为缘,他欢喜于此。欢喜于此,如此也是对未来怀有期待。「愿我在未来世有这样的耳,这样的声」……「愿我在未来世有这样的鼻,这样的香」……「愿我在未来世有这样的舌,这样的味」……「愿我在未来世有这样的身,这样的触」……「愿我在未来世有这样的意,这样的法」,为了获得未获得之物而倾心。以心的倾向为缘,他欢喜于此。欢喜于此,如此也是对未来怀有期待。
Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karotīti – pacchā pure vāpi apekkhamānā.
或者「以此戒或誓愿或苦行或梵行,我将成为天人或某类天人」,为了获得未获得之物而倾心。以心的倾向为缘,他欢喜于此。欢喜于此,如此也是对未来怀有期待。这就是「对未来或过去怀有期待」。
nti. ti paccuppanne pañca kāmaguṇe icchantā sādiyantā patthayantā pihayantā abhijappantā. Purime va jappanti atīte pañca kāmaguṇe jappantā pajappantā abhijappantāti – ime va kāme purime va jappaṃ.
即在现在欲求、贪求、希求、渴求、贪求现在的五种欲。或者贪求过去的,贪求、贪求、贪求过去的五种欲。这就是「这些欲或过去的贪求」。
Tenāha bhagavā –
因此世尊说:
‘‘Icchānidānā bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;
「以欲为因,系缚于有乐,他们难以解脱,无有其他解脱者;
Pacchā pure vāpi apekkhamānā, ime va kāme purime va jappa’’nti.
对未来或过去怀有期待,贪求这些欲或过去的。」
ti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kilesakāmena vatthukāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti – kāmesu giddhā.
即概括而言有两种欲:所欲之欲与烦恼之欲……这些称为所欲之欲……这些称为烦恼之欲。贪婪称为渴爱。凡是贪、贪求……贪欲、贪、不善根。以烦恼之欲对所欲之欲染著、贪婪、执取、迷醉、耽溺、粘著、粘缚、缠缚。这就是「对诸欲贪婪」。
ti yepi kāme esanti gavesanti pariyesanti, taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti… sadde… gandhe… rase… phoṭṭhabbe…pe… pariyesanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā . Yepi taṇhāvasena rūpe paṭilabhanti… sadde… gandhe … rase… phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paribhuñjanti … sadde… gandhe… rase… phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yathā kalahakārako kalahapasuto, kammakārako kammapasuto, gocare caranto gocarapasuto, jhāyī jhānapasuto; evameva yepi kāme esanti gavesati pariyesanti, taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti… sadde… gandhe… rase… phoṭṭhabbe…pe… pariyesanti taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paṭilabhanti… sadde… gandhe… rase… phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paribhuñjanti… sadde… gandhe… rase… phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā.
那些寻求、寻找、遍寻诸欲者,行于彼、多于彼、重于彼,倾向于彼、倾注于彼、趣向于彼,意向于彼、受制于彼,他们也是欲的奴隶。那些以渴爱寻求、寻找、遍寻色者…声…香…味…触…遍寻者,行于彼、多于彼、重于彼,倾向于彼、倾注于彼、趣向于彼,意向于彼、受制于彼,他们也是欲的奴隶。那些以渴爱获得色者…声…香…味…触者,行于彼、多于彼、重于彼,倾向于彼、倾注于彼、趣向于彼,意向于彼、受制于彼,他们也是欲的奴隶。那些以渴爱享用色者…声…香…味…触者,行于彼、多于彼、重于彼,倾向于彼、倾注于彼、趣向于彼,意向于彼、受制于彼,他们也是欲的奴隶。犹如制造争吵者是争吵的奴隶,作业者是业的奴隶,行于境者是境的奴隶,禅修者是禅那的奴隶;同样地,那些寻求、寻找、遍寻诸欲者,行于彼、多于彼、重于彼,倾向于彼、倾注于彼、趣向于彼,意向于彼、受制于彼,他们也是欲的奴隶。那些以渴爱寻求、寻找、遍寻色者…声…香…味…触…遍寻者,行于彼、多于彼、重于彼,倾向于彼、倾注于彼、趣向于彼,意向于彼、受制于彼,他们也是欲的奴隶。那些以渴爱获得色者…声…香…味…触者,行于彼、多于彼、重于彼,倾向于彼、倾注于彼、趣向于彼,意向于彼、受制于彼,他们也是欲的奴隶。那些以渴爱享用色者…声…香…味…触者,行于彼、多于彼、重于彼,倾向于彼、倾注于彼、趣向于彼,意向于彼、受制于彼,他们也是欲的奴隶。
ti yebhuyyena devamanussā pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti – kāmesu giddhā pasutā pamūḷhā.
大多数天人与人类对五种欲功德迷惑、极迷惑、遍迷惑,愚痴、极愚痴、遍愚痴,被无明所盲、所覆、所障、所蔽、所隐、所蔽、所覆盖——「对诸欲贪著、沉溺、迷惑」。
ti. ti avagacchantītipi avadāniyā, maccharinopi vuccanti avadāniyā, buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti – avadāniyā. Kathaṃ avagacchantīti avadāniyā? Nirayaṃ gacchanti, tiracchānayoniṃ gacchanti, pettivisayaṃ gacchantīti, evaṃ āgacchantīti – avadāniyā. Kathaṃ maccharino vuccanti avadāniyā? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ macchariyaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa, idaṃ vuccati macchariyaṃ. Api ca, khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho. Idaṃ vuccati macchariyaṃ. Iminā macchariyena avadaññutāya samannāgatā janā pamattā. Evaṃ maccharino vuccanti avadāniyā. Kathaṃ buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti – avadāniyā? Buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ na ādiyanti na sussusanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino, aññeneva mukhaṃ karonti. Evaṃ buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti avadāniyāti – avadāniyā.
「不施者」:即「前往者」也称为不施者,吝啬者也被称为不施者,不接受诸佛声闻的言语、道路、教导、教诫——「不施者」。如何是「前往者」为不施者?前往地狱,前往畜生界,前往饿鬼界,如此前往——「不施者」。如何吝啬者被称为不施者?有五种吝啬——住处吝啬、家族吝啬、利养吝啬、称赞吝啬、法吝啬。如此这般的吝啬、吝啬性、吝啬状态、分离、悭吝、紧缩、心的不施与,这被称为吝啬。此外,对蕴的吝啬也是吝啬,对界的吝啬也是吝啬,对处的吝啬也是吝啬的执取。这被称为吝啬。以此吝啬具足不施与的人们放逸。如此吝啬者被称为不施者。如何不接受诸佛声闻的言语、道路、教导、教诫——「不施者」?不接受诸佛声闻的言语、道路、教导、教诫,不愿听闻,不倾耳,不现起了知之心,不听闻、不作言语、行相违之行,以别的方向转面。如此不接受诸佛声闻的言语、道路、教导、教诫为不施者——「不施者」。
ti visame kāyakamme niviṭṭhā, visame vacīkamme niviṭṭhā, visame manokamme niviṭṭhā, visame pāṇātipāte niviṭṭhā, visame adinnādāne niviṭṭhā, visame kāmesumicchācāre niviṭṭhā, visame musāvāde niviṭṭhā, visamāya pisuṇāya vācāya niviṭṭhā , visamāya pharusāya vācāya… visame samphappalāpe… visamāya abhijjhāya niviṭṭhā, visame byāpāde… visamāya micchādiṭṭhiyā niviṭṭhā, visamesu saṅkhāresu niviṭṭhā, visamesu pañcasu kāmaguṇesu niviṭṭhā, visamesu pañcasu nīvaraṇesu niviṭṭhā viniviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā laggā laggitā palibuddhāti – avadāniyā te visame niviṭṭhā.
陷入邪曲的身业,陷入邪曲的语业,陷入邪曲的意业,陷入邪曲的杀生,陷入邪曲的不与取,陷入邪曲的欲邪行,陷入邪曲的妄语,陷入邪曲的两舌,陷入邪曲的粗恶语…邪曲的杂秽语…陷入邪曲的贪,陷入邪曲的嗔恨…陷入邪曲的邪见,陷入邪曲的诸行,陷入邪曲的五种欲功德,陷入、深陷入、住立、执著、到达、耽溺、意向、执著、被执著、被缚于邪曲的五盖——「不施者,他们陷入邪曲」。
ti. ti dukkhappattā dukkhasampattā dukkhūpagatā, mārappattā mārasampattā mārūpagatā, maraṇappattā maraṇasampattā maraṇūpagatā. ti lapanti lālapanti , socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – dukkhūpanītā paridevayanti.
到达苦、具足苦、达至苦,到达魔、具足魔、达至魔,到达死、具足死、达至死。
ti ito cutā kiṃ bhavissāma? Nerayikā bhavissāma, tiracchānayonikā bhavissāma, pettivisayikā bhavissāma, manussā bhavissāma, devā bhavissāma, rūpī bhavissāma, arūpī bhavissāma, saññī bhavissāma, asaññī bhavissāma, nevasaññīnāsaññī bhavissāma, ‘‘bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhāna’’nti saṃsayapakkhandā vimatipakkhandā dveḷhakajātā lapanti lālapanti, socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – kiṃsū bhavissāma ito cutāse.
他们呼叫、哀号、悲伤、疲惫、悲泣、捶胸哭泣、陷入痴迷——「被导向苦而悲泣」。
Tenāha bhagavā –
从此死后我们将成为什么?我们将成为地狱众生,将成为畜生,将成为饿鬼,将成为人,将成为天人,将成为有色者,将成为无色者,将成为有想者,将成为无想者,将成为非想非非想者,「我们在未来世将存在吗?我们在未来世不存在吗?我们在未来世将成为什么?我们在未来世将如何?成为什么后我们在未来世将成为什么?」如此疑惑跳跃、疑虑跳跃、生起疑惑,呼叫、哀号、悲伤、疲惫、悲泣、捶胸哭泣、陷入痴迷——「从此死后我们将成为什么?」
‘‘Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;
因此世尊说——
Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse’’ti.
被苦所逼迫者悲泣:『从此处死后,我们将成为什么?』
ti. ti taṃkāraṇā taṃhetu tappaccayā tannidānā, etamādīnavaṃ sampassamāno kāmesūti – tasmā. ti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
以此为因、以此为缘、以此为缘起、以此为根源,见此过患,于诸欲——因此。三学——增上戒学、增上心学、增上慧学。
Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Khuddako sīlakkhandho, mahanto sīlakkhandho, sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pāmokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.
什么是增上戒学?于此,比库具戒,以巴帝摩卡律仪防护而住,具足行处与所行,于微细的罪过中见怖畏,受持学习诸学处。小戒蕴、大戒蕴、戒是基础、是根本、是行、是律仪、是防护、是解脱、是最上解脱,为了诸善法的获得——此为增上戒学。
Katamā adhicittasikkhā? Idha bhikkhu 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 – ayaṃ adhicittasikkhā.
什么是增上心学?于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,成就初禅而住。寻伺止息,内净,心一境性,无寻、无伺,定生喜乐,成就第二禅而住。喜离去,住于舍,具念、正知,以身受乐,正如圣者们所说的『舍、具念、乐住』,成就第三禅而住。舍断乐,舍断苦,先前喜忧已灭没,不苦不乐,舍念清净,成就第四禅而住——此为增上心学。
Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammādukkhakkhayagāminiyā . 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 – ayaṃ adhipaññāsikkhā.
什么是增上慧学?于此,比库具慧,具有导向生灭的慧,具有圣者的、能洞察的、导向正确灭苦的慧。他如实了知『此是苦』,如实了知『此是苦集』,如实了知『此是苦灭』,如实了知『此是导向苦灭之道』。如实了知『此等是漏』,如实了知『此是漏集』,如实了知『此是漏灭』,如实了知『此是导向漏灭之道』——此为增上慧学。
Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya , paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya , sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyya.
应作意此三学而学,应了知而学,应见而学,应省察而学,应确立心而学,应以信胜解而学,应策励精进而学,应现起念而学,应等持心而学,应以慧了知而学,应证知应证知者而学,应遍知应遍知者而学,应舍断应舍断者而学,应修习应修习者而学,应作证应作证者而学,应行、应正行、应受持而行。
ti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloke – tena vuccati idhāti. ti satto naro…pe… manujoti – tasmā hi sikkhetha idheva jantu.
于此见、于此忍、于此意乐、于此受持、于此法、于此律、于此法律、于此教说、于此梵行、于此导师教、于此自体、于此人间世——因此说『于此』。众生、人……乃至……人——因此,有情应于此处学。
ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yaṃ kiñcīti. ti visamaṃ kāyakammaṃ visamanti jāneyya, visamaṃ vacīkammaṃ visamanti jāneyya, visamaṃ manokammaṃ visamanti jāneyya, visamaṃ pāṇātipātaṃ visamoti jāneyya, visamaṃ adinnādānaṃ visamanti jāneyya, visamaṃ kāmesumicchācāraṃ visamoti jāneyya, visamaṃ musāvādaṃ visamoti jāneyya, visamaṃ pisuṇaṃ vācaṃ visamāti jāneyya, visamaṃ pharusaṃ vācaṃ visamāti jāneyya, visamaṃ samphappalāpaṃ visamoti jāneyya, visamaṃ abhijjhaṃ visamāti jāneyya, visamaṃ byāpādaṃ visamoti jāneyya, visamaṃ micchādiṭṭhiṃ visamāti jāneyya, visame saṅkhāre visamāti jāneyya, visame pañca kāmaguṇe visamāti jāneyya, visame pañca nīvaraṇe visamāti jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyya. ti apāyaloke…pe… āyatanaloketi – yaṃ kiñci jaññā visamanti loke.
一切、一切方式、一切、无余、无遗,此是周遍之语——任何。应知不正的身业为不正,应知不正的语业为不正,应知不正的意业为不正,应知不正的杀生为不正,应知不正的不与取为不正,应知不正的欲邪行为不正,应知不正的妄语为不正,应知不正的两舌为不正,应知不正的粗恶语为不正,应知不正的杂秽语为不正,应知不正的贪为不正,应知不正的嗔恨为不正,应知不正的邪见为不正,应知不正的诸行为不正,应知不正的五欲功德为不正,应知不正的五盖为不正,应了知、应遍知、应通达、应洞察。于恶趣世间……乃至……于处世间——任何于世间应知为不正者。
ti. Visamassa kāyakammassa hetu visamaṃ na careyya, visamassa vacīkammassa hetu visamaṃ na careyya, visamassa manokammassa hetu visamaṃ na careyya, visamassa pāṇātipātassa hetu visamaṃ na careyya, visamassa adinnādānassa hetu visamaṃ na careyya, visamassa kāmesumicchācārassa hetu visamaṃ na careyya, visamassa musāvādassa hetu visamaṃ na careyya, visamāya pisuṇāya vācāya hetu visamaṃ na careyya, visamāya pharusāya vācāya hetu visamaṃ na careyya, visamassa samphappalāpassa hetu visamaṃ na careyya, visamāya abhijjhāya hetu visamaṃ na careyya, visamassa byāpādassa hetu visamaṃ na careyya, visamāya micchādiṭṭhiyā hetu visamaṃ na careyya, visamānaṃ saṅkhārānaṃ hetu visamaṃ na careyya, visamānaṃ pañcannaṃ kāmaguṇānaṃ hetu visamaṃ na careyya, visamānaṃ pañcannaṃ nīvaraṇānaṃ hetu visamaṃ na careyya, visamāya cetanāya hetu visamaṃ na careyya, visamāya patthanāya hetu visamaṃ na careyya, visamāya paṇidhiyā hetu visamaṃ na careyya na ācareyya na samācareyya na samādāya vatteyyāti – na tassa hetū visamaṃ careyya.
因不正的身业之因,不应行不正;因不正的语业之因,不应行不正;因不正的意业之因,不应行不正;因不正的杀生之因,不应行不正;因不正的不与取之因,不应行不正;因不正的欲邪行之因,不应行不正;因不正的妄语之因,不应行不正;因不正的两舌之因,不应行不正;因不正的粗恶语之因,不应行不正;因不正的杂秽语之因,不应行不正;因不正的贪欲之因,不应行不正;因不正的嗔恨之因,不应行不正;因不正的邪见之因,不应行不正;因不正的诸行之因,不应行不正;因不正的五欲功德之因,不应行不正;因不正的五盖之因,不应行不正;因不正的思之因,不应行不正;因不正的愿求之因,不应行不正;因不正的誓愿之因,不应行不正,不应行,不应遍行,不应受持而行——不应因那些因而行不正。
ti. nti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ. Api ca, dvīhi kāraṇehi appakaṃ jīvitaṃ – ṭhitiparittatāya vā appakaṃ jīvitaṃ, sarasaparittatāya vā appakaṃ jīvitaṃ. Kathaṃ ṭhitiparittatāya appakaṃ jīvitaṃ? Atīte cittakkhaṇe jīvittha, na jīvati na jīvissati; anāgate cittakkhaṇe jīvissati, na jīvati na jīvittha; paccuppanne cittakkhaṇe jīvati, na jīvittha na jīvissati.
「命」即寿、住、维持、持续、行动、转起、护持、生命、命根。又,由于二种原因命短少——因住的微少而命短少,或因精华的微少而命短少。如何因住的微少而命短少?在过去心刹那已活,不活、不将活;在未来心刹那将活,不活、不曾活;在现在心刹那活,不曾活、不将活。
‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;
「生命与个体,以及一切苦乐,
Ekacittasamāyuttā, lahuso vattate khaṇo.
与一心相应,刹那迅速转。
‘‘Cullāsītisahassāni , kappā tiṭṭhanti ye marū;
「八万四千劫,那些死者住,
Natveva tepi jīvanti, dvīhi cittehi saṃyutā.
然而彼等不活,与二心相应。
‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;
「已灭者之死者,或此住立者,
Sabbepi sadisā khandhā, gatā appaṭisandhikā.
一切诸蕴相似,已去无再结生。」
‘‘Anantarā ca ye bhaggā , ye ca bhaggā anāgatā;
「已灭的诸破灭者,以及未来的诸破灭者;
Tadantare niruddhānaṃ, vesamaṃ natthi lakkhaṇe.
在其中间已灭者,在相上没有差异。
‘‘Anibbattena na jāto, paccuppannena jīvati;
「以未生者不生,以现在者而活;
Cittabhaggā mato loko, paññatti paramatthiyā.
世间以心破灭而死,施设于胜义。
‘‘Yathā ninnā pavattanti, chandena pariṇāmitā;
「如诸流向下流转,被欲所转变;
Acchinnadhārā vattanti, saḷāyatanapaccayā.
不断之流转,以六处为缘。
‘‘Anidhānagatā bhaggā, puñjo natthi anāgate;
「诸破灭者不去积聚,未来没有堆积;
Nibbattā ye ca tiṭṭhanti, āragge sāsapūpamā.
已生者与住立者,如车轮顶端的芥子。
‘‘Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato;
「诸法生起时，它们的坏灭在前；
Palokadhammā tiṭṭhanti, purāṇehi amissitā.
坏灭之法存在，不与旧者混合。
‘‘Adassanato āyanti, bhaṅgā gacchanti dassanaṃ;
「从不可见而来，坏灭去往可见；
Vijjuppādova ākāse, uppajjanti vayanti cā’’ti.
如虚空中闪电，生起且灭去。」如此，以住立之微少故，寿命短少。
Evaṃ ṭhitiparittatāya appakaṃ jīvitaṃ.
如此，以住立之微少故，寿命短少。
Kathaṃ sarasaparittatāya appakaṃ jīvitaṃ? Assāsūpanibandhaṃ jīvitaṃ, passāsūpanibandhaṃ jīvitaṃ, assāsapassāsūpanibandhaṃ jīvitaṃ, mahābhūtūpanibandhaṃ jīvitaṃ, kabaḷīkārāhārūpanibandhaṃ jīvitaṃ, usmūpanibandhaṃ jīvitaṃ, viññāṇūpanibandhaṃ jīvitaṃ. Mūlampi imesaṃ dubbalaṃ, pubbahetūpi imesaṃ dubbalā. Ye paccayā tepi dubbalā, yepi pabhāvikā tepi dubbalā. Sahabhūmi imesaṃ dubbalā, sampayogāpi imesaṃ dubbalā, sahajāpi imesaṃ dubbalā, yāpi payojikā sāpi dubbalā, aññamaññaṃ ime niccadubbalā, aññamaññaṃ anavaṭṭhitā ime. Aññamaññaṃ paripātayanti ime, aññamaññassa hi natthi tāyitā, na cāpi ṭhapenti aññamaññaṃ ime. Yopi nibbattako so na vijjati.
如何以精要之微少故，寿命短少？寿命依止于入息，寿命依止于出息，寿命依止于入息出息，寿命依止于大种，寿命依止于段食，寿命依止于热，寿命依止于识。这些的根也是脆弱的，这些的前因也是脆弱的。那些缘也是脆弱的，那些能生者也是脆弱的。这些的共同基础是脆弱的，这些的结合也是脆弱的，这些的俱生也是脆弱的，那能作用者也是脆弱的，这些彼此恒常脆弱，这些彼此不安住。这些彼此维持，因为彼此之间没有保护，这些也不能彼此建立。那能生者也不存在。
‘‘Na ca kenaci koci hāyati, gandhabbā ca ime hi sabbaso;
「无人因任何人而减损，这些完全是乾达婆；
Purimehi pabhāvikā ime, yepi pabhāvikā te pure matā;
这些由前者所生，那些能生者在前已死；
Purimāpi ca pacchimāpi ca, aññamaññaṃ na kadāci maddasaṃsū’’ti.
前者与后者,彼此从未相遇。
Evaṃ sarasaparittatāya appakaṃ jīvitaṃ.
如此,以湖泊的少量,生命是少的。
Api ca cātumahārājikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittakaṃ jīvitaṃ thokaṃ jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ. Tāvatiṃsānaṃ devānaṃ…pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittakaṃ jīvitaṃ thokaṃ jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ.
然而,相对于四大王天的天人的生命,人的生命是少的、有限的、微小的、刹那的、轻微的、低劣的、不长久的、不能久住的。相对于三十三天的天人……相对于夜摩天的天人……相对于兜率天的天人……相对于化乐天的天人……相对于他化自在天的天人……相对于梵身天的天人的生命,人的生命是少的、有限的、微小的、刹那的、轻微的、低劣的、不长久的、不能久住的。
Vuttañhetaṃ bhagavatā –
世尊确实说过——
‘‘Appamidaṃ , bhikkhave, manussānaṃ āyu. Gamaniyo samparāyo mantāya boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo’’.
「诸比库,人的寿命是少的。应当前往来世,应当思量,应当行善,应当行梵行,已生者无有不死。诸比库,长寿者活一百岁或稍多一些。」
‘‘Appamāyu manussānaṃ, hīḷeyya naṃ suporiso;
「人的寿命少,善士应轻视它;
Careyyādittasīsova natthi maccussanāgamo.
应如头燃而行,死无有不来。
‘‘Accayanti ahorattā, jīvitaṃ uparujjhati;
「昼夜流逝,生命被损坏;」
Āyu khiyyati maccānaṃ, kunnadīnaṃva odaka’’nti.
诸死者的寿命消逝,如小池的水。
ti. Dhīrāti dhīrā, dhitimāti dhīrā, dhitisampannāti dhīrā, dhīkatapāpāti dhīrā. Dhī vuccati paññā. Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi, tāya paññāya samannāgatattā dhīrā. Api ca khandhadhīrā dhātudhīrā āyatanadhīrā, paṭiccasamuppādadhīrā satipaṭṭhānadhīrā sammappadhānadhīrā iddhipādadhīrā, indriyadhīrā baladhīrā bojjhaṅgadhīrā maggadhīrā phaladhīrā nibbānadhīrā. Te dhīrā evamāhaṃsu – ‘‘manussānaṃ appakaṃ jīvitaṃ, parittakaṃ jīvitaṃ , thokaṃ jīvitaṃ, khaṇikaṃ jīvitaṃ, lahukaṃ jīvitaṃ, ittaraṃ jīvitaṃ, anaddhanīyaṃ jīvitaṃ, naciraṭṭhitikaṃ jīvita’’nti. Evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – appañhidaṃ jīvitamāhu dhīrā.
「诸智者」:智者、具慧者、具足慧者、已呵斥恶者为智者。慧被称为慧。凡是慧、了知、择、简择、择法、观察、随观、伺察、聪明、善巧、巧妙、辨别、思惟、审察、广慧、睿智、引导、观、正知、激励、慧、慧根、慧力、慧剑、慧殿、慧光、慧明、慧灯、慧宝、无痴、择法、正见,因为具足此慧故为智者。又,蕴智者、界智者、处智者、缘起智者、须跋智者、正勤智者、神足智者、根智者、力智者、觉支智者、道智者、果智者、涅槃智者。彼诸智者如是说:「人的寿命少、寿命小、寿命微、寿命刹那、寿命轻、寿命脆弱、寿命不可依赖、寿命不久住。」如是说、如是说、如是语、如是宣说、如是显示、如是表达:「诸智者说此寿命少」。
Tenāha bhagavā –
因此世尊说:
‘‘Tasmā hi sikkhetha idheva jantu, yaṃ kiñci jaññā visamanti loke;
「是故,人应于此学,凡知世间任何不平,不应因彼而行不平,诸智者说此寿命少。」
Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā’’ti.
「是故,人应于此学,凡知世间任何不平,不应因彼而行不平,诸智者说此寿命少。」
nti. ti maṃsacakkhunāpi passāmi, dibbacakkhunāpi passāmi, paññācakkhunāpi passāmi, buddhacakkhunāpi passāmi, samantacakkhunāpi passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmi. ti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke.
「我见」:以肉眼见,以天眼见,以慧眼见,以佛眼见,以一切眼见、看、观察、审思、审察。「于世间」:于恶趣世间、人世间、天世间、蕴世间、界世间、处世间。
nti taṇhāphandanāya phandamānaṃ, diṭṭhiphandanāya phandamānaṃ, kilesaphandanāya phandamānaṃ, payogaphandanāya phandamānaṃ, vipākaphandanāya phandamānaṃ, duccaritaphandanāya phandamānaṃ, rattaṃ rāgena phandamānaṃ, duṭṭhaṃ dosena phandamānaṃ, mūḷhaṃ mohena phandamānaṃ, vinibaddhaṃ mānena phandamānaṃ, parāmaṭṭhaṃ diṭṭhiyā phandamānaṃ, vikkhepagataṃ uddhaccena phandamānaṃ, aniṭṭhaṅgataṃ vicikicchāya phandamānaṃ, thāmagataṃ anusayehi phandamānaṃ, lābhena phandamānaṃ, alābhena phandamānaṃ, yasena phandamānaṃ, ayasena phandamānaṃ, pasaṃsāya phandamānaṃ, nindāya phandamānaṃ, sukhena phandamānaṃ, dukkhena phandamānaṃ, jātiyā phandamānaṃ, jarāya phandamānaṃ, byādhinā phandamānaṃ, maraṇena phandamānaṃ, sokaparidevadukkhadomanassupāyāsehi phandamānaṃ, nerayikena dukkhena phandamānaṃ, tiracchānayonikena dukkhena phandamānaṃ, pettivisayikena dukkhena phandamānaṃ, mānusikena dukkhena phandamānaṃ, gabbhokkantimūlakena dukkhena phandamānaṃ, gabbhe ṭhitimūlakena dukkhena phandamānaṃ, gabbhā vuṭṭhānamūlakena dukkhena phandamānaṃ, jātassūpanibandhakena dukkhena phandamānaṃ, jātassa parādheyyakena dukkhena phandamānaṃ, attūpakkamena dukkhena phandamānaṃ, parūpakkamena dukkhena phandamānaṃ, dukkhadukkhena phandamānaṃ, saṅkhāradukkhena phandamānaṃ, vipariṇāmadukkhena phandamānaṃ, cakkhurogena dukkhena phandamānaṃ, sotarogena dukkhena phandamānaṃ, ghānarogena dukkhena…pe… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… dāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya … visucikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena … kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya … uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena dukkhena… bhaginimaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātibyasanena… bhogabyasanena… rogabyasanena… sīlabyasanena… diṭṭhibyasanena dukkhena phandamānaṃ samphandamānaṃ vipphandamānaṃ vedhamānaṃ pavedhamānaṃ sampavedhamānaṃ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmi loke pariphandamānaṃ.
「颤动」:因渴爱颤动而颤动,因见颤动而颤动,因烦恼颤动而颤动,因加行颤动而颤动,因果报颤动而颤动,因恶行颤动而颤动,因贪而染着颤动,因嗔而嗔恚颤动,因痴而愚痴颤动,因慢而系缚颤动,因见而执取颤动,因掉举而散乱颤动,因疑而不确定颤动,因随眠而强力颤动,因利而颤动,因失而颤动,因誉而颤动,因毁而颤动,因赞而颤动,因讥而颤动,因乐而颤动,因苦而颤动,因生而颤动,因老而颤动,因病而颤动,因死而颤动,因愁悲苦忧恼而颤动,因地狱苦而颤动,因畜生苦而颤动,因饿鬼苦而颤动,因人苦而颤动,因入胎根本苦而颤动,因住胎根本苦而颤动,因出胎根本苦而颤动,因已生者所系属苦而颤动,因已生者所依赖苦而颤动,因自作苦而颤动,因他作苦而颤动,因苦苦而颤动,因行苦而颤动,因坏苦而颤动,因眼病苦而颤动,因耳病苦而颤动,因鼻病苦而颤动……因舌病……因身病……因头病……因耳病……因口病……因齿病……因咳……因喘……因鼻炎……因热病……因老……因腹病……因昏厥……因痢疾……因绞痛……因霍乱……因麻风……因疖……因癣……因肺病……因癫痫……因癞……因痒……因疥……因疱疹……因疥癣……因血病……因胆病……因糖尿病……因痔疮……因疮……因瘘……因胆汁所生病……因痰所生病……因风所生病……因聚集所生病……因时节变化所生病……因不平等行所生病……因侵害所生病……因业果报所生病……因寒……因热……因饥……因渴……因大便……因小便……因虻蚊风热爬虫触所生苦……因母死苦……因父死苦……因兄死苦……因姊死苦……因子死苦……因女死苦……因亲戚灾难……因财产灾难……因疾病灾难……因戒灾难……因见灾难所生苦而颤动、遍颤动、极颤动、震动、遍震动、极震动,我见、看、观察、审思、审察:「我见世间颤动」。
ti. ti sattādhivacanaṃ. ti rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. nti taṇhāgataṃ taṇhānugataṃ taṇhāyānusaṭaṃ taṇhāyāsannaṃ taṇhāya pātitaṃ abhibhūtaṃ pariyādinnacittaṃ . ti kāmabhave rūpabhave arūpabhaveti – pajaṃ imaṃ taṇhagataṃ bhavesu.
「众生」:众生的同义词。「渴爱」:色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱。「为渴爱所缚」:为渴爱所行、为渴爱所随、为渴爱所附、为渴爱所近、为渴爱所堕、所制伏、所占据心。「于诸有」:于欲有、色有、无色有:「此众生为渴爱所缚于诸有」。
ti. ti hīnā narā hīnena kāyakammena samannāgatāti hīnā narā, hīnena vacīkammena samannāgatāti hīnā narā, hīnena manokammena samannāgatāti hīnā narā, hīnena pāṇātipātena samannāgatāti hīnā narā, hīnena adinnādānena…pe… hīnena kāmesumicchācārena… hīnena musāvādena… hīnāya pisuṇāya vācāya… hīnāya pharusāya vācāya… hīnena samphappalāpena… hīnāya abhijjhāya… hīnena byāpādena… hīnāya micchādiṭṭhiyā… hīnehi saṅkhārehi… hīnehi pañcahi kāmaguṇehi nīvaraṇehi… hīnāya cetanāya… hīnāya patthanāya… hīnāya paṇidhiyā samannāgatāti hīnā narā hīnā nihīnā ohīnā omakā lāmakā chatukkā parittāti – hīnā narā. ti. ti māramukhe maraṇamukhe, maccuppattā maccusampattā maccūpāgatā, mārappattā mārasampattā mārūpāgatā, maraṇappattā maraṇasampattā maraṇūpāgatā lapanti lālapanti socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – hīnā narā maccumukhe lapanti.
「低劣的人」:具足低劣的身业者为低劣的人,具足低劣的语业者为低劣的人,具足低劣的意业者为低劣的人,具足低劣的杀生者为低劣的人,具足低劣的不与取……乃至……具足低劣的欲邪行……具足低劣的妄语……具足低劣的两舌……具足低劣的粗恶语……具足低劣的杂秽语……具足低劣的贪……具足低劣的嗔恨……具足低劣的邪见……具足低劣的诸行……具足低劣的五欲功德、诸盖……具足低劣的思……具足低劣的愿求……具足低劣的誓愿者为低劣的人,低劣、卑劣、下劣、微小、鄙陋、低下、微劣——低劣的人。「在死亡之口」:在魔之口、死之口,到达死、具足死、达至死,到达魔、具足魔、达至魔,到达死亡、具足死亡、达至死亡,他们哀叹、悲叹、忧愁、疲劳、悲泣、捶胸啼哭、陷入痴迷——低劣的人在死亡之口哀叹。
ti. ti rūpataṇhā…pe… dhammataṇhā. ti bhavābhave kammabhave punabbhave kāmabhave , kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā, avītataṇhā avigatataṇhā acattataṇhā avantataṇhā. Amuttataṇhā appahīnataṇhā appaṭinissaṭṭhataṇhāti – avītataṇhāse bhavābhavesu.
「色渴爱」……乃至……「法渴爱」。「在有又有中」:在业有、再有、欲有中,在业有、欲有、再有、色有中,在业有、色有、再有、无色有中,在业有、无色有、再有中,在一再再有、一再趣、一再生起、一再结生、一再自体生起中,未离渴爱、未去渴爱、未舍渴爱、未断渴爱、未解脱渴爱、未断除渴爱、未遣除渴爱——在有又有中未离渴爱者。
Tenāha bhagavā –
因此世尊说——
‘‘Passāmi loke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;
「我见世间颤动的,此众生在诸有中为渴爱所缚;
Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesū’’ti.
低劣的人在死亡之口哀叹,在有又有中未离渴爱者。」
ti. ti dve mamattā – taṇhāmamattañca diṭṭhimamattañca. Katamaṃ taṇhāmamattaṃ? Yāvatā taṇhāsaṅkhātena sīmakataṃ mariyādikataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ. Idaṃ mamaṃ, etaṃ mamaṃ, ettakaṃ mamaṃ, ettāvatā mamaṃ, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati. Yāvatā aṭṭhasataṃ taṇhāvicaritaṃ, idaṃ taṇhāmamattaṃ.
「我所」:有二种我所——渴爱我所与见我所。什么是渴爱我所?凡以渴爱所称之物为界限、为边界、为限定、为边际、为执取、为我所化。这是我的,这是我的,这么多是我的,这么远是我的,我的色、声、香、味、触,敷具、覆具、奴婢、山羊绵羊、鸡猪、象牛马驴、田地、宅地、金银、村镇王都、国土与地方、库藏与仓库,乃至以渴爱之力我所化整个大地。凡八百种渴爱行,这是渴爱我所。什么是见我所?二十事身见、十事邪见、十事边执见;凡如是之见、见处、见丛林、见旷野、见诤论、见动乱、见结,执取、固执、现贪、执着、邪道、邪径、邪性、外道处、颠倒执、倒执、错乱执、邪执、「于非如实中为如实」之执。凡六十二见处,这是见我所。「见颤动」:对我所化之物的断灭怀疑者也颤动,正在断者也颤动,已断者也颤动,对我所化之物的变易怀疑者也颤动,正在变易者也颤动,已变易者也颤动、大颤动、遍颤动、极颤动、震动、大震动、遍震动。如此颤动、大颤动、遍颤动、极颤动、震动、大震动、遍震动者,你们应见、应知、应观、应思惟、应审察——见我所化者颤动。
Katamaṃ diṭṭhimamattaṃ? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi; yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphandikaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ‘‘ayāthāvakasmiṃ yāthāvaka’’nti gāho. Yāvatā dvāsaṭṭhidiṭṭhigatāni, idaṃ diṭṭhimamattaṃ. ti mamāyitaṃ vatthuṃ acchedasaṃkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṃ vatthuṃ vipariṇāmasaṃkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti. Evaṃ phandamāne paphandamāne samphandamāne vipphandamāne vedhamāne pavedhamāne sampavedhamāne passatha dakkhatha oloketha nijjhāyatha upaparikkhathāti – mamāyite passatha phandamāne.
「如鱼在无水中」:犹如鱼在无水、少水、水已尽中,被乌鸦、鹭鸶、白鹭所击打、所举起、所啄食,颤动、大颤动、遍颤动、极颤动、震动、大震动、遍震动;同样地,众生对我所化之物的断灭怀疑者也颤动,正在断者也颤动,已断者也颤动,对我所化之物的变易怀疑者也颤动,正在变易者也颤动,已变易者也颤动、大颤动、遍颤动、极颤动、震动、大震动、遍震动——如鱼在无水、水流已尽中。
ti. Yathā macchā appodake parittodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; evameva pajā mamāyitaṃ vatthuṃ acchedasaṃkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṃ vatthuṃ vipariṇāmasaṃkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti – maccheva appodake khīṇasote.
因此世尊说——
ti. Etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mamattesūti – etampi disvā. ti ti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā cakkhuṃ amamāyanto sotaṃ amamāyanto ghānaṃ amamāyanto jivhaṃ amamāyanto kāyaṃ amamāyanto manaṃ amamāyanto rūpe… sadde… gandhe… rase… phoṭṭhabbe… dhamme… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme amamāyanto agaṇhanto aparāmasanto anabhinivisanto careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – etampi disvā amamo careyya.
「于我所」:见到这个过患,看见、衡量、确定、阐明、使之清楚之后。「我所」有二种——渴爱我所与见我所……(中略)……这是渴爱我所……(中略)……这是见我所。舍断渴爱我所,断除见我所之后,不执取眼为我所,不执取耳为我所,不执取鼻为我所,不执取舌为我所,不执取身为我所,不执取意为我所,不执取色……声……香……味……触……法……家族……群体……住所……利得……名声……赞誉……乐……衣……食……住所……病者所需之医药资具……欲界……色界……无色界……欲有……色有……无色有……想有……无想有……非想非非想有……一蕴有……四蕴有……五蕴有……过去……未来……现在……于所见、所闻、所思、所识之法不执取为我所,不执取、不攀缘、不固执,应行、应住、应威仪、应行动、应守护、应维持、应维持生活——见到这个之后,应无我所而行。
ti. ti kāmabhave rūpabhave arūpabhave. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti. Bhavesu āsattiṃ akubbamāno, chandaṃ pemaṃ rāgaṃ khantiṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – bhavesu āsattimakubbamāno.
「有」:即欲有、色有、无色有。「渴爱」:即贪、贪随贪……(中略)……贪求、贪、不善根。「不造作对诸有的执著」:不造作欲、爱、贪、忍可,不生起、不令生起、不产生、不令产生——这是不造作对诸有的执著。
Tenāha bhagavā –
因此,世尊说——
‘‘Mamāyite passatha phandamāne, maccheva appodake khīṇasote;
「看那些被执取为我所者在颤动,如水流已尽的浅水中的鱼;
Etampi disvā amamo careyya, bhavesu āsattimakubbamāno’’ti.
见到这个之后,应无我所而行,不造作对诸有的执著。」
Yadattagarahī tadakubbamāno, na limpatī diṭṭhasutesu dhīro.
「凡自己所呵责的,他不造作,智者不染著于所见所闻。」
nti. ti phasso eko anto phassasamudayo dutiyo anto, atīto eko anto anāgato dutiyo anto, sukhā vedanā eko anto dukkhā vedanā dutiyo anto, nāmaṃ eko anto rūpaṃ dutiyo anto, cha ajjhattikāni āyatanāni eko anto cha bāhirāni āyatanāni dutiyo anto, sakkāyo eko anto sakkāyasamudayo dutiyo anto. ti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. nti ubhosu antesu chandaṃ vineyya paṭivineyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – ubhosu antesu vineyya chandaṃ.
「两边」:触是一边,触集是第二边;过去是一边,未来是第二边;乐受是一边,苦受是第二边;名是一边,色是第二边;六内处是一边,六外处是第二边;身是一边,身集是第二边。「欲」:即对诸欲的欲欲、欲贪、欲喜、欲渴爱、欲爱著、欲热恼、欲迷醉、欲耽著、欲流、欲轭、欲取、欲欲盖。「调伏对两边的欲」:应调伏、遍调伏、舍断、除去、使之灭尽、使之不存在——对两边的欲。
ti. ti cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso, paṭighasamphasso, sukhavedanīyo samphasso dukkhavedanīyo samphasso adukkhamasukhavedanīyo samphasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso, yo evarūpo phasso phusanā samphusanā samphusitattaṃ – ayaṃ vuccati phasso.
「触」:即眼触、耳触、鼻触、舌触、身触、意触,增语触、对碍触,乐受触、苦受触、不苦不乐受触,善触、不善触、无记触,欲界触、色界触、无色界触,空触、无相触、无愿触,世间触、出世间触,过去触、未来触、现在触——凡如此的触、接触、接触性、已接触性——这称为触。
ti phassaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya , pahānapariññāya. Katamā ñātapariññā? Phassaṃ jānāti – ayaṃ cakkhusamphasso, ayaṃ sotasamphasso, ayaṃ ghānasamphasso, ayaṃ jivhāsamphasso, ayaṃ kāyasamphasso, ayaṃ manosamphasso, ayaṃ adhivacanasamphasso, ayaṃ paṭighasamphasso, ayaṃ sukhavedanīyo phasso, ayaṃ dukkhavedanīyo phasso, ayaṃ adukkhamasukhavedanīyo phasso, ayaṃ kusalo phasso, ayaṃ akusalo phasso, ayaṃ abyākato phasso, ayaṃ kāmāvacaro phasso, ayaṃ rūpāvacaro phasso, ayaṃ arūpāvacaro phasso, ayaṃ suññato phasso, ayaṃ animitto phasso, ayaṃ appaṇihito phasso, ayaṃ lokiyo phasso, ayaṃ lokuttaro phasso , ayaṃ atīto phasso, ayaṃ anāgato phasso, ayaṃ paccuppanno phassoti jānāti passati – ayaṃ ñātapariññā.
以三种遍知遍知触——已知遍知、度知遍知、断遍知。什么是已知遍知?他了知触——这是眼触,这是耳触,这是鼻触,这是舌触,这是身触,这是意触,这是名称触,这是对碍触,这是乐受触,这是苦受触,这是不苦不乐受触,这是善触,这是不善触,这是无记触,这是欲界触,这是色界触,这是无色界触,这是空触,这是无相触,这是无愿触,这是世间触,这是出世间触,这是过去触,这是未来触,这是现在触——他如此了知、见——这是已知遍知。
Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā phassaṃ tīreti. Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto adhuvato atāṇato aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātijarābyādhimaraṇadhammato sokaparidevadukkhadomanassupāyāsadhammato saṃkilesadhammato samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.
什么是度知遍知?如此了知后,他度知触。以无常、以苦、以病、以疮、以刺、以痛、以疾、以他、以坏、以难、以祸、以怖、以灾、以动、以灭、以不恒、以无护、以无依、以无归、以空、以虚、以空、以无我、以过患、以变易法、以无实、以苦根、以杀者、以灭尽、以有漏、以有为、以魔饵、以生老病死法、以愁悲苦忧恼法、以杂染法、以集、以灭、以味、以过患、以出离而度知——这是度知遍知。
Katamā pahānapariññā? Evaṃ tīrayitvā phasse chandarāgaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Vuttañhetaṃ bhagavatā – ‘‘yo, bhikkhave, phassesu chandarāgo taṃ pajahatha. Evaṃ so phasso pahīno bhavissati ucchinnamūlo tālāvatthukato anabhāvaṃ kato āyatiṃ anuppādadhammo’’ti – ayaṃ pahānapariññā. ti. Phassaṃ imāhi tīhi pariññāhi parijānitvā. ti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati agiddho. So rūpe agiddho sadde agiddho gandhe agiddho rase agiddho phoṭṭhabbe agiddho kule… gaṇe… āvāse… lābhe… yase… pasaṃsāya… sukhe… cīvare… piṇḍapāte… senāsane… gilānapaccayabhesajjaparikkhāre agiddho kāmadhātuyā… rūpadhātuyā… arūpadhātuyā… kāmabhave… rūpabhave… arūpabhave… saññābhave… asaññābhave… nevasaññānāsaññābhave… ekavokārabhave… catuvokārabhave… pañcavokārabhave… atīte… anāgate… paccuppanne… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhāpanno vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhapaṭisaṃvedī brahmabhūtena attanā viharatīti – phassaṃ pariññāya anānugiddho.
什么是断遍知?如此度知后,他舍断触中的欲贪,除去,使之终结,使之成为不存在。因为世尊说过:「诸比库,你们应舍断触中的欲贪。如此,那触将被舍断,根已被切断,如多罗树头,成为不存在,于未来不再生起。」——这是断遍知。以这三种遍知遍知触。被称为渴爱。凡是贪、贪求……乃至……贪求、贪、不善根。凡此贪已被舍断、根除、止息、平息、不能再生、被智火烧尽者,他被称为无贪者。他于色无贪、于声无贪、于香无贪、于味无贪、于触无贪、于家族无贪……于众无贪……于住处无贪……于利无贪……于名无贪……于赞无贪……于乐无贪……于衣无贪……于食无贪……于卧坐处无贪……于病者所需医药资具无贪、于欲界无贪……于色界无贪……于无色界无贪……于欲有无贪……于色有无贪……于无色有无贪……于想有无贪……于无想有无贪……于非想非非想有无贪……于一蕴有无贪……于四蕴有无贪……于五蕴有无贪……于过去无贪……于未来无贪……于现在无贪……于所见所闻所觉所识诸法无贪、不执取、不迷恋、不陷入、离贪、去贪、舍贪、吐贪、脱贪、断贪、弃贪、离贪、去贪、舍贪、吐贪、脱贪、断贪、弃贪、无欲、寂灭、清凉、受乐、以梵住而住——遍知触后无随贪。
ti. nti yaṃ. ti dvīhi kāraṇehi attānaṃ garahati – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca attānaṃ garahati? Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucaritanti – attānaṃ garahati. Kataṃ me vacīduccaritaṃ, akataṃ me vacīsucaritanti – attānaṃ garahati. Kataṃ me manoduccaritaṃ, akataṃ me manosucaritanti – attānaṃ garahati. Kato me pāṇātipāto, akatā me pāṇātipātā veramaṇīti – attānaṃ garahati. Kataṃ me adinnādānaṃ, akatā me adinnādānā veramaṇīti – attānaṃ garahati. Kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇīti – attānaṃ garahati. Kato me musāvādo, akatā me musāvādā veramaṇīti – attānaṃ garahati. Katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇīti – attānaṃ garahati. Katā me pharusā vācā, akatā me pharusāya vācāya veramaṇīti – attānaṃ garahati. Kato me samphappalāpo, akatā me samphappalāpā veramaṇīti – attānaṃ garahati. Katā me abhijjhā, akatā me anabhijjhāti – attānaṃ garahati. Kato me byāpādo, akato me abyāpādoti – attānaṃ garahati. Katā me micchādiṭṭhi, akatā me sammādiṭṭhīti – attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Atha vā, sīlesumhi na paripūrakārīti – attānaṃ garahati. Indriyesumhi aguttadvāroti – attānaṃ garahati. Bhojanemhi amattaññūti – attānaṃ garahati. Jāgariyaṃ ananuyuttoti – attānaṃ garahati. Satisampajaññena asamannāgatoti – attānaṃ garahati. Abhāvitā me cattāro satipaṭṭhānāti – attānaṃ garahati. Abhāvitā me cattāro sammappadhānāti – attānaṃ garahati. Abhāvitā me cattāro iddhipādāti – attānaṃ garahati. Abhāvitāni me pañcindriyānīti – attānaṃ garahati. Abhāvitāni me pañca balānīti – attānaṃ garahati. Abhāvitā me satta bojjhaṅgāti – attānaṃ garahati. Abhāvito me ariyo aṭṭhaṅgiko maggoti – attānaṃ garahati. Dukkhaṃ me apariññātanti – attānaṃ garahati. Samudayo me appahīnoti – attānaṃ garahati. Maggo me abhāvitoti – attānaṃ garahati. Nirodho me asacchikatoti – attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Evaṃ attagarahitaṃ kammaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – yadattagarahī tadakubbamāno. ti. ti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. ti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Dhīro taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati, na palimpati , na upalimpati. Alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na limpatī diṭṭhasutesu dhīroti.
以两种原因呵责自己——因已作与因未作。如何因已作与因未作而呵责自己?「我已作身恶行,我未作身善行」——呵责自己。「我已作语恶行,我未作语善行」——呵责自己。「我已作意恶行,我未作意善行」——呵责自己。「我已作杀生,我未作离杀生」——呵责自己。「我已作不与取,我未作离不与取」——呵责自己。「我已作欲邪行,我未作离欲邪行」——呵责自己。「我已作妄语,我未作离妄语」——呵责自己。「我已作两舌,我未作离两舌」——呵责自己。「我已作粗恶语,我未作离粗恶语」——呵责自己。「我已作杂秽语,我未作离杂秽语」——呵责自己。「我已作贪求,我未作无贪求」——呵责自己。「我已作嗔恨,我未作无嗔恨」——呵责自己。「我已作邪见,我未作正见」——呵责自己。如此因已作与因未作而呵责自己。或者,「我于诸戒不圆满」——呵责自己。「我于诸根不守护门」——呵责自己。「我于食不知量」——呵责自己。「我不勤修警寤」——呵责自己。「我不具足念与正知」——呵责自己。「我未修习须跋」——呵责自己。「我未修习四正勤」——呵责自己。「我未修习四神足」——呵责自己。「我未修习五根」——呵责自己。「我未修习五力」——呵责自己。「我未修习七觉支」——呵责自己。「我未修习圣八支道」——呵责自己。「我未遍知苦」——呵责自己。「我未断集」——呵责自己。「我未修习道」——呵责自己。「我未作证灭」——呵责自己。如此因已作与因未作而呵责自己。如此不作、不生、不令生、不生起、不令生起自己所呵责的业——凡自己所呵责的,不作那个。两种垢——渴爱垢与见垢……乃至……这是渴爱垢……乃至……这是见垢。贤者、有慧者、有智者、有智者、有辨别者、有慧者。智者舍断渴爱垢,弃舍见垢后,于所见不染,于所闻不染,于所觉不染,于所识不染,不染,不染着。不染、不染着、不染着、出离、离、解脱、离缚、以离系之心而住——智者于所见所闻不染。
Tenāha bhagavā –
因此世尊说——
‘‘Ubhosu antesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;
「于两端舍断欲,遍知触后无随贪;
Yadattagarahī tadakubbamāno, na limpatī diṭṭhasutesu dhīro’’ti.
凡自己所呵责的,不作那个,智者于所见所闻不染。」
nti. ti kāmasaññā byāpādasaññā vihiṃsāsaññā nekkhammasaññā abyāpādasaññā avihiṃsāsaññā rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā dhammasaññā – yā evarūpā saññā sañjānanā sañjānitattaṃ – ayaṃ vuccati saññā. ti saññaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya.
想。欲想、嗔恨想、加害想、出离想、无嗔恨想、无加害想、色想、声想、香想、味想、触想、法想——凡如此的想、想知、想知性——这被称为想。以三种遍知遍知想——已知遍知、度知遍知、断遍知。
Katamā ñātapariññā? Saññaṃ jānāti – ayaṃ kāmasaññā, ayaṃ byāpādasaññā, ayaṃ vihiṃsāsaññā, ayaṃ nekkhammasaññā, ayaṃ abyāpādasaññā, ayaṃ avihiṃsāsaññā, ayaṃ rūpasaññā, ayaṃ saddasaññā, ayaṃ gandhasaññā, ayaṃ rasasaññā, ayaṃ phoṭṭhabbasaññā, ayaṃ dhammasaññāti jānāti passati – ayaṃ ñātapariññā.
什么是知遍知?他了知想——这是欲想,这是嗔恨想,这是害想,这是出离想,这是无嗔想,这是无害想,这是色想,这是声想,这是香想,这是味想,这是触想,这是法想,他如此了知、见——这是知遍知。
Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā saññaṃ tīreti. Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto…pe… samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.
什么是度遍知?如此了知之后,他审度想。从无常、从苦、从病、从痈、从刺、从痛、从疾、从他、从坏、从动、从祸、从怖畏、从灾患、从动摇、从破灭……(中略)……从集、从灭没、从味、从过患、从出离来审度——这是度遍知。
Katamā pahānapariññā? Evaṃ tīrayitvā saññāya chandarāgaṃ pajahati vinodeti anabhāvaṃ gameti. Vuttampi hetaṃ bhagavatā – ‘‘yo, bhikkhave, saññāya chandarāgo, taṃ pajahatha. Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃ katā āyatiṃ anuppādadhammā’’ti – ayaṃ pahānapariññā. ti saññaṃ imāhi tīhi pariññāhi parijānitvā. nti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – saññaṃ pariññā vitareyya oghaṃ.
什么是断遍知?如此审度之后,他舍断想的欲贪,除去,使之成为非有。世尊也说过此:「诸比库,凡对想的欲贪,你们应舍断它。如此,那想将被舍断,根已被切断,如多罗树头,成为非有,于未来成为不生之法。」——这是断遍知。以这三种遍知遍知想之后,他应渡越、超越、越渡、超度、超离欲流、有流、见流、无明流——遍知想,他应渡越流。
ti. ti dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. ti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, tena ñāṇena samannāgato muni monappattoti. Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ.
有二种执取——渴爱执取与见执取……(中略)……这是渴爱执取……(中略)……这是见执取。牟尼称为智。凡慧、了知……(中略)……无痴、择法、正见,具足那智者为牟尼,达牟尼。有三种牟尼法——身牟尼法、语牟尼法、意牟尼法。
Katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ – idaṃ kāyamoneyyaṃ.
什么是身牟尼法?舍断三种身恶行是身牟尼法,三种身善行是身牟尼法,以身为所缘的智是身牟尼法,身遍知是身牟尼法,伴随遍知的道是身牟尼法,舍断对身的欲贪是身牟尼法,身行灭的第四禅那等至是身牟尼法——这是身牟尼法。
Katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ – idaṃ vacīmoneyyaṃ.
什么是语牟尼法?舍断四种语恶行是语牟尼法,四种语善行是语牟尼法,以语为所缘的智是语牟尼法,语遍知是语牟尼法,伴随遍知的道是语牟尼法,舍断对语的欲贪是语牟尼法,语行灭的第二禅那等至是语牟尼法——这是语牟尼法。
Katamaṃ manomoneyyaṃ? Tividhamanoduccaritānaṃ pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ manomoneyyaṃ, cittārammaṇe ñāṇaṃ manomoneyyaṃ, cittapariññā manomoneyyaṃ, pariññāsahagato maggo manomoneyyaṃ, citte chandarāgassa pahānaṃ manomoneyyaṃ, cittasaṅkhāranirodho saññāvedayitanirodhaṃ manomoneyyaṃ – idaṃ manomoneyyaṃ.
什么是意牟尼法?舍断三种意恶行是意牟尼法,三种意善行是意牟尼法,以心为所缘的智是意牟尼法,心遍知是意牟尼法,伴随遍知的道是意牟尼法,舍断对心的欲贪是意牟尼法,心行灭的想受灭是意牟尼法——这是意牟尼法。
‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;
「身牟尼、语牟尼,意牟尼无漏者;
Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.
他们称具足牟尼法、舍断一切者为牟尼。
‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;
「身牟尼、语牟尼、意牟尼、无漏者；
Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka’’nti .
他们称具足牟尼法者为已洗净恶者之牟尼。」
Imehi tīhi moneyyehi dhammehi samannāgatā cha munino – agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino, munimuninoti. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino ? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino. Arahanto asekhamunino. Paccekabuddhā paccekamunino. Munimunino vuccanti tathāgatā arahanto sammāsambuddhā.
具足这三种牟尼法者有六种牟尼——在家牟尼、出家牟尼、有学牟尼、无学牟尼、辟支牟尼、牟尼中之牟尼。什么是在家牟尼?那些在家的见道者、已知教法者——这些是在家牟尼。什么是出家牟尼?那些出家的见道者、已知教法者——这些是出家牟尼。七种有学者是有学牟尼。诸阿拉汉是无学牟尼。诸辟支佛是辟支牟尼。诸如来、阿拉汉、正等正觉者被称为牟尼中之牟尼。
‘‘Na monena muni hoti, mūḷharūpo aviddasu;
「不以沉默而成为牟尼,愚痴之相、无智者;
Yo ca tulaṃva paggayha, varamādāya paṇḍito.
犹如持秤者,智者取最胜者。
‘‘Pāpāni parivajjeti, sa muni tena so muni;
「他避离诸恶,因此他是牟尼,因此他是牟尼;
Yo munāti ubho loke, muni tena pavuccati.
凡了知两种世间者,因此被称为牟尼。」
‘‘Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;
「了知不真实与真实之法,于内于外于一切世间;
Devamanussehi pūjito yo, saṅgajālamaticca so munī’’ti.
为天人所礼敬者,超越执着之网,彼牟尼。」
ti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā pariggahesu na limpati na palimpati na upalimpati. Alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – pariggahesu muni nopalitto.
有二种垢——渴爱垢与见垢……此为渴爱垢……此为见垢。牟尼舍断渴爱垢,弃绝见垢后,于诸执取不染、不污、不沾。无染、无污、无沾,出离、离系、解脱、离缚,以离界限之心而住——牟尼于诸执取无所染。
ti. nti satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ . Yassete sallā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati abbūḷhasallo abbahitasallo uddhatasallo samuddhatasallo uppāṭitasallo samuppāṭitasallo cattasallo vantasallo muttasallo pahīnasallo paṭinissaṭṭhasallo nicchāto nibbuto sītibhūto sukhapaṭisaṃvedī brahmabhūtena attanā viharatīti – abbūḷhasallo.
有七种箭——贪箭、嗔箭、痴箭、慢箭、见箭、愁箭、疑箭。凡此等箭已舍断、已根除、已寂止、已止息、须跋再生起、已被智火烧尽者,彼被称为已拔箭者、已除箭者、已举箭者、已完全举箭者、已拔出箭者、已完全拔出箭者、已吐箭者、已呕箭者、已离箭者、已舍断箭者、已弃绝箭者、已离欲、已灭尽、已清凉、感受安乐、以梵住之自我而住——已拔箭者。
nti caranto viharanto iriyanto vattanto pālento yapento yāpento. ti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā samādhikkhandhaṃ paripūreyyaṃ, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti…pe… kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā paññākkhandhaṃ paripūreyyaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūreyyaṃ, paripūraṃ vā vimuttiñāṇadassanakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu. ‘‘Kathāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – abbūḷhasallo caramappamatto.
行者即行走、住止、威仪、转动、守护、维持、生活。热诚者即恭敬作、持续作、坚定作、不退缩之行、不舍弃意欲、不舍弃重担于诸善法。「我如何圆满未圆满之戒蕴,或以慧于各处随观已圆满之戒蕴?」于此之欲、精进、勤奋、勇猛、不退、念、正知、热诚、努力、决意、勤修、不放逸于诸善法。「我如何圆满未圆满之定蕴,或以慧于各处随观已圆满之定蕴?」……于诸善法。「我如何圆满未圆满之慧蕴……解脱蕴……解脱智见蕴,或以慧于各处随观已圆满之解脱智见蕴?」于此之欲、精进、勤奋、勇猛、不退、念、正知、热诚、努力、决意、勤修、不放逸于诸善法。「我如何遍知未遍知之苦,舍断未舍断之烦恼,修习未修习之道,现证未现证之灭?」于此之欲、精进、勤奋、勇猛、不退、念、正知、热诚、努力、决意、勤修、不放逸于诸善法——已拔箭者行而不放逸。
ti imaṃ lokaṃ nāsīsati sakattabhāvaṃ, paralokaṃ nāsīsati parattabhāvaṃ; imaṃ lokaṃ nāsīsati sakarūpavedanāsaññāsaṅkhāraviññāṇaṃ, paraṃ lokaṃ nāsīsati pararūpavedanāsaññāsaṅkhāraviññāṇaṃ; imaṃ lokaṃ nāsīsati cha ajjhattikāni āyatanāni, paraṃ lokaṃ nāsīsati cha bāhirāni āyatanāni; imaṃ lokaṃ nāsīsati manussalokaṃ, paraṃ lokaṃ nāsīsati devalokaṃ. Imaṃ lokaṃ nāsīsati kāmadhātuṃ, paraṃ lokaṃ nāsīsati rūpadhātuṃ arūpadhātuṃ; imaṃ lokaṃ nāsīsati kāmadhātuṃ rūpadhātuṃ, paraṃ lokaṃ nāsīsati arūpadhātuṃ. Puna gatiṃ vā upapattiṃ vā paṭisandhiṃ vā bhavaṃ vā saṃsāraṃ vā vaṭṭaṃ vā nāsīsati na icchati na sādiyati na pattheti na piheti nātijappatīti – nāsīsatī lokamimaṃ parañcāti.
不愿求此世即不愿求自身,不愿求他世即不愿求他身;不愿求此世即不愿求自色受想行识,不愿求他世即不愿求他色受想行识;不愿求此世即不愿求六内处,不愿求他世即不愿求六外处;不愿求此世即不愿求人间世界,不愿求他世即不愿求天界;不愿求此世即不愿求欲界,不愿求他世即不愿求色界无色界;不愿求此世即不愿求欲界色界,不愿求他世即不愿求无色界。不愿求再趣、再生、结生、有、轮回、轮转,不希求、不喜乐、不期望、不渴望、不过度贪求——不愿求此世与他世。
Tenāha bhagavā –
因此世尊说——
‘‘Saññaṃ pariññā vitareyya oghaṃ, pariggahesu muni nopalitto;
「以遍知想而度瀑流,牟尼于诸执取无所染;
Abbūḷhasallo caramappamatto, nāsīsatī lokamimaṃ parañcā’’ti.
已拔除箭者,行于不放逸,他不希求此世与他世。
Guhaṭṭhakasuttaniddeso dutiyo. · 窟八偈经分别第二