13. Mahāviyūhasuttaniddeso13. 大结经分别
13. Mahāviyūhasuttaniddeso13. 大结经分别
Atha mahāviyūhasuttaniddesaṃ vakkhati –
其次,将分别论《大威耀经》──
ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. ti. Santeke samaṇabrāhmaṇā diṭṭhigatikā; te dvāsaṭṭhiyā diṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṃvasanti āvasanti parivasanti. Yathā agārikā vā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; evameva santeke…pe… parivasantīti – ye kecime diṭṭhiparibbasānā.
「凡」。「凡」是以一切、一切方式、一切、无余、无遗、完全包括之义的说法──「凡诸」。「凡」。有些沙门婆罗门是见行者;他们执取、把持、抓取、执着、固执六十二见行中的某一见行,依自己的见而住、共住、安住、遍住。犹如在家者住于家中,有罪者住于罪中,有染者住于染中;同样地,有些……遍住──「凡诸住于见者」。
ti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti vadanti kathenti bhaṇanti dīpayanti voharantīti – idameva saccanti ca vādayanti.
「唯此为真谛」。他们说、谈论、宣说、显示、施设「世间常,唯此为真谛,其余为痴妄」。「世间无常……乃至……如来死后非有非非有,唯此为真谛,其余为痴妄」,他们说、谈论、宣说、显示、施设──「主张唯此为真谛」。
ti. Sabbeva te samaṇabrāhmaṇā nindameva anventi, garahameva anventi, akittimeva anventi; sabbe ninditāyeva honti, garahitāyeva honti, akittitāyeva hontīti – sabbeva te nindamanvānayanti.
「皆随逐诽谤」。所有那些沙门婆罗门都只是随逐诽谤,只是随逐呵责,只是随逐非誉;所有他们都只是被诽谤,只是被呵责,只是被非誉──「皆随逐诽谤」。
ti. Tattha sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā pasaṃsaṃ thomanaṃ kittiṃ vaṇṇahārikaṃ labhanti paṭilabhanti upagacchanti vindantīti – atho pasaṃsampi labhanti tattha.
「于彼处亦得赞誉」。在那里,依自己的见、自己的忍许、自己的喜好、自己的获得,得到赞叹、称赞、誉扬、赞美之语,获得、得到、达到、获取──「于彼处亦得赞誉」。
Tenāha so nimmito –
因此,那位化作者说:
‘‘Ye kecime diṭṭhiparibbasānā, idameva saccanti ca vādayanti;
「凡诸住于见者,主张唯此为真谛;
Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tatthā’’ti.
皆随逐诽谤,于彼处亦得赞誉。」
ti. nti appakaṃ etaṃ, omakaṃ etaṃ, thokakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ etanti – appañhi etaṃ. ti nālaṃ rāgassa samāya, dosassa samāya, mohassa samāya , kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ … sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbānāya paṭinissaggāya paṭipassaddhiyāti – appañhi etaṃ na alaṃ samāya.
「这是少的,这是小的,这是微的,这是劣的,这是四句的,这是有限的」——因为这是少的。这不足以平息贪、平息嗔、平息痴、平息忿……恨……覆……恼……嫉……悭……诳……谄……傲……激……慢……过慢……憍……放逸……一切烦恼……一切恶行……一切热恼……一切热苦……一切热恼……一切不善行的平息、止息、寂止、涅槃、舍断、寂静——因为这是少的,不足以平息。
ti. Diṭṭhikalahassa diṭṭhibhaṇḍanassa diṭṭhiviggahassa diṭṭhivivādassa diṭṭhimedhagassa dve phalāni honti – jayaparājayo hoti, lābhālābho hoti, yasāyaso hoti, nindāpasaṃso hoti, sukhadukkhaṃ hoti, somanassadomanassaṃ hoti, iṭṭhāniṭṭhaṃ hoti, anunayapaṭighaṃ hoti, ugghātinigghāti hoti, anurodhavirodho hoti. Atha vā taṃ kammaṃ nirayasaṃvattanikaṃ, tiracchānayonisaṃvattanikaṃ, pettivisayasaṃvattanikanti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – duve vivādassa phalāni brūmi.
见诤、见争论、见斗诤、见论争、见战斗有两种果报——有胜败,有得失,有名誉与不名誉,有毁誉,有苦乐,有喜忧,有可意不可意,有随顺违逆,有恼害不恼害,有顺逆。或者我说、告知、教导、施设、建立、开显、分别论、阐明、显示那业导向地狱、导向畜生趣、导向饿鬼界——我说论争有两种果报。
ti. ti etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – etampi disvā. ti na kalahaṃ kareyya, na bhaṇḍanaṃ kareyya, na viggahaṃ kareyya, na vivādaṃ kareyya, na medhagaṃ kareyya, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahā bhaṇḍanā viggahā vivādā medhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā na vivādayetha.
见此过患、看见、衡量、审察、明了、使之明了于见诤、见争论、见斗诤、见论争、见战斗——也见此。不应作诤,不应作争论,不应作斗诤,不应作论争,不应作战斗,应舍断诤、争论、斗诤、论争、战斗,应除去,应使之灭尽,应使之不存在,应远离诤、争论、斗诤、论争、战斗,离、离去、出离、脱离、解脱、离缚,以离缚之心而住——也见此而不应论争。
nti. Avivādabhūmiṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Etaṃ avivādabhūmiṃ khemato tāṇato leṇato saraṇato abhayato accutato amatato nibbānato passanto dakkhanto olokento nijjhāyanto upaparikkhantoti – khemābhipassaṃ avivādabhūmiṃ.
「无诤地」是指不死的涅槃。即一切行的止息、一切依的舍断、渴爱的灭尽、离贪、灭、涅槃。见此无诤地为安稳、为庇护、为洞窟、为归依、为无畏、为不动、为不死、为涅槃,看见、观察、审视、思惟、考察——见安稳的无诤地。
Tenāha bhagavā –
因此,世尊说——
‘‘Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;
「因为这是少的,不足以平息,我说论争有两种果报;
Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmi’’nti.
也见此而不应论争,见安稳的无诤地。」
ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yā kācīti. ti. Sammutiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. ti puthujjanehi janitā sammutiyoti puthujjā, puthu nānājanehi janitā vā sammutiyoti puthujjāti – yā kācimā sammutiyo puthujjā.
「一切」——以一切方式、以一切方法、无余、无遗,这是遍取之语——凡任何。「约定」是指六十二见处、见约定。「凡夫」——由凡夫所生的约定,或由种种不同的人所生的约定——凡任何约定是凡夫的。
ti. Vidvā vijjāgato ñāṇī vibhāvī medhāvī. Sabbāva etā diṭṭhisammutiyo neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – sabbāva etā na upeti vidvā.
「智者、具明者、智者、辨别者、慧者」。一切这些见与俗数,他不引导、不趣向、不前往、不执取、不执着、不固执——一切这些,智者不趣向。
ti. ti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho; taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā anūpayo puggalo kiṃ rūpaṃ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniviseyya attā meti. Kiṃ vedanaṃ… kiṃ saññaṃ… kiṃ saṅkhāre… kiṃ viññāṇaṃ… kiṃ gatiṃ… kiṃ upapattiṃ… kiṃ paṭisandhiṃ… kiṃ bhavaṃ … kiṃ saṃsāraṃ… kiṃ vaṭṭaṃ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniveseyyāti – anūpayo so upayaṃ kimeyya.
「有二种趣向——渴爱趣向与见趣向……(中略)……此为渴爱趣向……(中略)……此为见趣向」。他的渴爱趣向已舍断,见趣向已遣除;因渴爱趣向已舍断,因见趣向已遣除,无趣向之人为何会趣向、前往、执取、执着、固执「色是我」?为何会趣向、前往、执取、执着、固执受……想……诸行……识……趣……生起……结生……有……轮回……轮转?——无趣向者,他为何会趣向?
ti. Diṭṭhe vā diṭṭhasuddhiyā vā sute vā sutasuddhiyā vā mute vā mutasuddhiyā vā khantiṃ akubbamāno chandaṃ akubbamāno pemaṃ akubbamāno rāgaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – diṭṭhe sute khantimakubbamāno.
「于所见或以见清净,于所闻或以闻清净,于所思或以思清净,不作忍可、不作欲、不作爱、不作染、不生起、不令生起、不产生、不令产生」——于所见所闻不作忍可。
Tenāha bhagavā –
因此,世尊说——
‘‘Yā kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;
「凡诸俗数属于凡夫者,一切这些,智者不趣向;
Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno’’ti.
无趣向者,他为何会趣向?于所见所闻不作忍可。」
nti. Santeke samaṇabrāhmaṇā sīluttamavādā; te sīlamattena saññamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parivisuddhiṃ, muttiṃ vimuttiṃ parivimuttiṃ āhu vadanti kathenti bhaṇanti dīpayanti voharanti.
「有某些沙门婆罗门是戒为最上论者;他们仅以戒、仅以自制、仅以律仪、仅以不违越,说清净、遍清净、极遍清净,解脱、遍解脱、极遍解脱,如是说、如是语、如是谈、如是言、如是显示、如是施设」。
Samaṇamuṇḍikāputto evamāha – ‘‘catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpikaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati. Imehi kho ahaṃ, gahapati , catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ; evameva santeke samaṇabrāhmaṇā sīluttamavādā; te sīlamattena saññamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ āhu vadanti kathenti bhaṇanti dīpayanti voharantī’’ti – sīluttamā saññamenāhu suddhiṃ.
「沙门摩嘎剌那子如是说——『居士,我施设具足四法之人为具足善、最上善、达最上所达之沙门、无可责难者。何等为四?居士,于此,不以身作恶业,不说恶语,不思惟恶思惟,不以恶活命而活命。居士,我施设具足此四法之人为具足善、最上善、达最上所达之沙门、无可责难者』;如是,有某些沙门婆罗门是戒为最上论者;他们仅以戒、仅以自制、仅以律仪、仅以不违越,说清净、遍清净、极遍清净,解脱、遍解脱、极遍解脱,如是说、如是语、如是谈、如是言、如是显示、如是施设」——以戒为最上,以自制说清净。
ti. nti hatthivataṃ vā assavataṃ vā govataṃ vā kukkuravataṃ vā kākavataṃ vā vāsudevavataṃ vā baladevavataṃ vā puṇṇabhaddavataṃ vā maṇibhaddavataṃ vā aggivataṃ vā nāgavataṃ vā supaṇṇavataṃ vā yakkhavataṃ vā asuravataṃ vā gandhabbavataṃ vā mahārājavataṃ vā candavataṃ vā sūriyavataṃ vā indavataṃ vā brahmavataṃ vā devavataṃ vā disāvataṃ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā upaṭṭhitā paccupaṭṭhitā allīnā upagatā ajjhositā adhimuttāti – vataṃ samādāya upaṭṭhitāse.
「戒禁取」者:或者取象戒、马戒、牛戒、狗戒、乌鸦戒、瓦苏德瓦戒、巴喇德瓦戒、本那跋达戒、摩尼跋达戒、火戒、龙戒、金翅鸟戒、亚卡戒、阿苏罗戒、乾达婆戒、大王戒、月戒、日戒、因陀罗戒、梵天戒、天戒、方位戒,取了、受持了、取着了、受持着了、执取了、执着了、倾向了、现起了、住立了、执着了、沉溺了、倾向了——「依戒禁而住」。
nti. ti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. ti sikkhema ācarema samācarema samādāya vattemāti – idheva sikkhema. nti athassa suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttinti – idheva sikkhema athassa suddhiṃ.
「我们应在此学习」者:以自己的见、自己的忍许、自己的意乐、自己的获得。「我们应学习、应行、应正行、应受持、应行持」——「我们应在此学习」。「那样他就清净」者:那样他就清净、净化、遍净,解脱、解脱、遍解脱——「我们应在此学习,那样他就清净」。
ti. ti bhavūpanītā bhavūpagatā bhavajjhositā bhavādhimuttāti – bhavūpanītā . ti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – bhavūpanītā kusalāvadānā.
「导向有」者:导向有、到达有、沉溺于有、倾向于有——「导向有」。「善巧说者」者:善巧说者、智者说者、坚固说者、理说者、因说者、相说者、原因说者、处说者,以自己的获得——「导向有的善巧说者」。
Tenāha bhagavā –
因此世尊说——
‘‘Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;
「他们说戒为最上,以自制说清净,依戒禁而住;
Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalāvadānā’’ti.
我们应在此学习,那样他就清净,导向有的善巧说者。」
ti. Dvīhi kāraṇehi sīlavatato cavati – paravicchindanāya vā cavati, anabhisambhuṇanto vā cavati. Kathaṃ paravicchindanāya cavati? Paro vicchindati so satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā, mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā, muccanti vā vimuccanti vā, parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittāti. Evaṃ paro vicchindati. Evaṃ vicchindiyamāno satthārā cavati, dhammakkhānā cavati, gaṇā cavati, diṭṭhiyā cavati, paṭipadāya cavati, maggato cavati. Evaṃ parivicchindanāya cavati. Kathaṃ anabhisambhuṇanto cavati? Sīlaṃ anabhisambhuṇanto sīlato cavati, vataṃ anabhisambhuṇanto vatato cavati, sīlabbataṃ anabhisambhuṇanto sīlabbatato cavati. Evaṃ anabhisambhuṇanto cavatīti – sace cuto sīlavatato hoti.
「如果从戒禁堕落」者:以两种原因从戒禁堕落——或者以被他人破斥而堕落,或者以不证得而堕落。如何以被他人破斥而堕落?他人破斥:「那位导师不是一切知者,法不是善说,僧团不是善行道者,见不是吉祥的,道不是善施设的,道不是导出的,在那里没有清净或净化或遍净,没有解脱或解脱或遍解脱,在那里不清净或须跋化或不遍净,不解脱或不解脱或不遍解脱,是低劣的、卑下的、微小的、鄙陋的、四足的、少分的。」如此他人破斥。如此被破斥时,从导师堕落,从法堕落,从僧团堕落,从见堕落,从道堕落,从道堕落。如此以被破斥而堕落。如何以不证得而堕落?不证得戒而从戒堕落,不证得戒禁而从戒禁堕落,不证得戒禁而从戒禁堕落。如此以不证得而堕落——「如果从戒禁堕落」。
ti. ti sīlaṃ vā vataṃ vā sīlabbataṃ vā ‘‘viraddhaṃ mayā, aparaddhaṃ mayā, khalitaṃ mayā, galitaṃ mayā, aññāya aparaddho aha’’nti vedhati pavedhati sampavedhatīti – pavedhati. ti puññābhisaṅkhāraṃ vā apuññābhisaṅkhāraṃ vā āneñjābhisaṅkhāraṃ vā ‘‘viraddhaṃ mayā, aparaddhaṃ mayā, khalitaṃ mayā, galitaṃ mayā, aññāya aparaddho aha’’nti vedhati pavedhati sampavedhatīti – pavedhati kammavirādhayitvā.
「他战栗」者:对于戒或戒禁或戒禁「我违犯了,我犯了,我失足了,我失落了,我无知地犯了」,他震动、战栗、遍战栗——「他战栗」。「违犯业后战栗」者:对于福行或非福行或不动行「我违犯了,我犯了,我失足了,我失落了,我无知地犯了」,他震动、战栗、遍战栗——「违犯业后战栗」。
nti. ti sīlaṃ vā jappati, vataṃ vā jappati, sīlabbataṃ vā jappati pajappati abhijappatīti – pajappati. nti sīlasuddhiṃ vā pattheti, vatasuddhiṃ vā pattheti, sīlabbatasuddhiṃ vā pattheti piheti abhijappatīti – pajappatī patthayatī ca suddhiṃ.
「念诵」:或者念诵戒,或者念诵行,或者念诵戒禁,念诵、反复念诵——这是「念诵」。「希求清净」:或者希求戒清净,或者希求行清净,或者希求戒禁清净,希求、渴望、反复念诵——这是「念诵并希求清净」。
ti. Yathā puriso gharato nikkhanto satthena pavasaṃ vasanto satthā ohīno, taṃ vā satthaṃ anubandhati sakaṃ vā gharaṃ paccāgacchati; evameva so diṭṭhigatiko taṃ vā satthāraṃ gaṇhāti aññaṃ vā satthāraṃ gaṇhāti, taṃ vā dhammakkhānaṃ gaṇhāti aññaṃ vā dhammakkhānaṃ gaṇhāti, taṃ vā gaṇaṃ gaṇhāti aññaṃ vā gaṇaṃ gaṇhāti, taṃ vā diṭṭhiṃ gaṇhāti aññaṃ vā diṭṭhiṃ gaṇhāti, taṃ vā paṭipadaṃ gaṇhāti aññaṃ vā paṭipadaṃ gaṇhāti, taṃ vā maggaṃ gaṇhāti aññaṃ vā maggaṃ gaṇhāti parāmasati abhinivisatīti – satthāva hīno pavasaṃ gharamhā.
「如同离家者失去商队」:譬如有人从家出来,与商队一起旅行,失去了商队,他或者追随那个商队,或者返回自己的家;同样地,那个持邪见者,或者执取那位导师,或者执取另一位导师,或者执取那个法说,或者执取另一个法说,或者执取那个团体,或者执取另一个团体,或者执取那个见,或者执取另一个见,或者执取那个道路,或者执取另一个道路,或者执取那个道,或者执取另一个道,执著、固执——这是「如同离家旅行者失去商队」。
Tenāha bhagavā –
因此世尊说——
‘‘Sace cuto sīlavatato hoti, pavedhatī kammavirādhayitvā;
「若从戒禁退失,因违犯业而动摇;
Pajappatī patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā’’ti.
念诵并希求清净,如同离家者失去商队。」
nti. Sabbā sīlasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā, sabbā vatasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā, sabbā sīlabbatasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – sīlabbataṃ vāpi pahāya sabbaṃ.
「舍弃一切戒禁」:舍弃一切戒清净,舍断、驱除、使之终结、使之不存在;舍弃一切行清净,舍断、驱除、使之终结、使之不存在;舍弃一切戒禁清净,舍断、驱除、使之终结、使之不存在——这是「舍弃一切戒禁」。
nti. Sāvajjakammaṃ vuccati – kaṇhaṃ kaṇhavipākaṃ. Anavajjakammaṃ vuccati – sukkaṃ sukkavipākaṃ. Sāvajjañca kammaṃ anavajjañca kammaṃ pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – kammañca sāvajjanavajjametaṃ.
「有罪与无罪之业」:有罪业被称为——黑的、黑异熟的。无罪业被称为——白的、白异熟的。舍弃有罪业与无罪业,舍断、驱除、使之终结、使之不存在——这是「此有罪与无罪之业」。
ti. nti asuddhiṃ patthenti, akusale dhamme patthenti. nti suddhiṃ patthenti, pañca kāmaguṇe patthenti; asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti; suddhiṃ patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti; suddhiṃ patthenti, tedhātuke kusale dhamme patthenti, asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, tedhātuke kusale dhamme patthenti; suddhiṃ patthenti, puthujjanakalyāṇakā niyāmāvakkantiṃ patthenti. Sekkhā aggadhammaṃ arahattaṃ patthenti. Arahatte patte arahā neva akusale dhamme pattheti, napi pañca kāmaguṇe pattheti, napi dvāsaṭṭhi diṭṭhigatāni pattheti, napi tedhātuke kusale dhamme pattheti, napi niyāmāvakkantiṃ pattheti, napi aggadhammaṃ arahattaṃ pattheti. Patthanā samatikkanto arahā vuddhipārihānivītivatto . So vuṭṭhavāso ciṇṇacaraṇo…pe… jātijarāmaraṇasaṃsāro natthi tassa punabbhavoti – suddhiṃ asuddhinti apatthayāno.
「不希求清净与不清净」:「不清净」——希求不清净,希求不善法。「清净」——希求清净,希求五欲功德;希求不清净,希求不善法,希求五欲功德;希求清净,希求六十二见处,希求不清净,希求不善法,希求五欲功德,希求六十二见处;希求清净,希求三界的善法,希求不清净,希求不善法,希求五欲功德,希求六十二见处,希求三界的善法;希求清净,善良的凡夫希求入于决定。有学者希求最上法阿拉汉果。达到阿拉汉果后,阿拉汉既不希求不善法,也不希求五欲功德,也不希求六十二见处,也不希求三界的善法,也不希求入于决定,也不希求最上法阿拉汉果。阿拉汉已超越希求,已超越增长与衰退。他已住立、已行梵行……生老死轮回对他不再有来生——这是「不希求清净与不清净」。
ti. ti suddhiasuddhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti – virato. ti careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – virato care. ti santiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisantiyo agaṇhanto aparāmasanto anabhinivisantoti – virato care santimanuggahāya.
「离」:他应远离清净与不清净,离、远离、离去、出离、脱离、解脱、离缚,以无限制等之心而住,这是「离」。「应行」:应行、应遍行、应住、应威仪、应行持、应守护、应维持、应维持生活,这是「离者应行」。「诸寂静」:称为六十二见、见寂静,不执取、不攀缘、不固执,这是「离者应行,不执取寂静」。
Tenāha bhagavā –
因此,世尊说:
‘‘Sīlabbataṃ vāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;
「舍断一切戒禁,以及此有罪与无罪之业;不希求清净与不清净,离者应行,不执取寂静。」
Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāyā’’ti.
「舍断一切戒禁,以及此有罪与无罪之业;不希求清净与不清净,离者应行,不执取寂静。」
ti. Santeke samaṇabrāhmaṇā tapojigucchavādā tapojigucchasārā tapojigucchanissitā ānissitā allīnā upagatā ajjhositā adhimuttāti – tamūpanissāya jigucchitaṃ vā.
「依彼而厌恶」:某些沙门婆罗门是苦行厌恶论者,以苦行厌恶为核心,依止于苦行厌恶,依附、执着、趋向、沉溺、倾向于苦行厌恶,这是「依彼而厌恶」。
ti. Diṭṭhaṃ vā diṭṭhasuddhiṃ vā sutaṃ vā sutasuddhiṃ vā mutaṃ vā mutasuddhiṃ vā nissāya upanissāya gaṇhitvā parāmasitvā abhinivisitvāti – atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā.
「或者所见、所闻、所思」:依止、依凭所见或见清净,所闻或闻清净,所思或思清净,执取、攀缘、固执,或者所见、所闻、所思。
ti. Santeke samaṇabrāhmaṇā uddhaṃsarāvādā. Katame te samaṇabrāhmaṇā uddhaṃsarāvādā? Ye te samaṇabrāhmaṇā accantasuddhikā, saṃsārasuddhikā, akiriyadiṭṭhikā, sassatavādā – ime te samaṇabrāhmaṇā uddhaṃsarāvādā. Te saṃsāre suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ thunanti vadanti kathenti bhaṇanti dīpayanti voharantīti – uddhaṃsarā suddhimanutthunanti.
「宣说上升清净」:某些沙门婆罗门是上升论者。哪些沙门婆罗门是上升论者?那些沙门婆罗门是究竟清净论者、轮回清净论者、无作见者、常见论者,这些沙门婆罗门是上升论者。他们赞叹、宣说、讲述、说明、阐释、表述轮回中的清净、净化、遍净,解脱、离脱、遍脱,这是「宣说上升清净」。
ti. ti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā 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.
「渴爱」:色爱、声爱、香爱、味爱、触爱、法爱。「于诸有中未离渴爱」:于有有、业有、再有、欲有,业有、欲有、再有、色有,业有、色有、再有、无色有,业有、无色有、再有、再再有、再再趣、再再生、再再结生、再再自体生起中,未离渴爱、未去渴爱、未舍渴爱、未断渴爱、未脱渴爱、未断渴爱、未遣渴爱,这是「于诸有中未离渴爱」。
Tenāha bhagavā –
因此,世尊说:
‘‘Tamūpanissāya jigucchitaṃ vā, atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā;
「依于那个而厌恶,或者所见、所闻、所思的;」
Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesū’’ti.
「向上流者宣说清净,在诸有与有中,他们的渴爱未离。」
ti. Patthanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti patthayamānassa icchamānassa sādiyamānassa pihayamānassa abhijappayamānassāti – patthayamānassa hi. ti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – patthayamānassa hi jappitāni.
「愿求」被称为渴爱。凡是贪、贪随行……(中略)……贪欲、贪、不善根。对于愿求者、欲求者、喜乐者、渴望者、祈愿者——对于愿求者的。被称为渴爱。凡是贪、贪随行……(中略)……贪欲、贪、不善根——对于愿求者的祈愿。
ti. ti dve pakappanā – taṇhāpakappanā ca diṭṭhipakappanā ca…pe… ayaṃ taṇhāpakappanā…pe… ayaṃ diṭṭhipakappanā. ti. Pakappitaṃ vatthuṃ acchedasaṅkinopi vedhenti, acchijjantepi vedhenti, acchinnepi vedhenti; pakappitaṃ vatthuṃ vipariṇāmasaṅkinopi vedhenti, vipariṇamantepi vedhenti, vipariṇatepi vedhenti pavedhenti sampavedhentīti – pavedhitaṃ vāpi pakappitesu.
有两种虚构——渴爱虚构和见虚构……(中略)……这是渴爱虚构……(中略)……这是见虚构。对于虚构的事物,认为将断时也颤动,正断时也颤动,已断时也颤动;对于虚构的事物,认为将变易时也颤动,正变易时也颤动,已变易时也颤动、战栗、极战栗——或者在诸虚构中颤动。
ti. ti arahato khīṇāsavassa. Yassa gamanaṃ āgamanaṃ gamanāgamanaṃ kālaṃgati bhavābhavo cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarāmaraṇañca natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – cutūpapāto idha yassa natthi.
这是对于漏尽的阿拉汉。凡是去、来、去来、死时、有无有、死与生、出生与破坏、生与老死,对他来说不存在、不是、不存在、不可得,已舍断、已根除、已寂止、已止息、须跋再生起、已被智火所烧——对他来说,在此没有死生。
ti. So kena rāgena vedheyya, kena dosena vedheyya, kena mohena vedheyya, kena mānena vedheyya, kāya diṭṭhiyā vedheyya, kena uddhaccena vedheyya, kāya vicikicchāya vedheyya, kehi anusayehi vedheyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā kena vedheyya – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so hetu natthi paccayo natthi kāraṇaṃ natthi yena vedheyya pavedheyya sampavedheyyāti – sa kena vedheyya. ti kuhiṃ vā jappeyya kimhi jappeyya, kattha jappeyya pajappeyya abhijappeyyāti – sa kena vedheyya kuhiṃ va jappe.
他以何贪而颤动,以何嗔而颤动,以何痴而颤动,以何慢而颤动,以何见而颤动,以何掉举而颤动,以何疑而颤动,以何随眠而颤动——染着或嗔恚或愚痴或系缚或执取或散乱或不确定或坚固?那些行已舍断;因为诸行已舍断,以何趣而颤动——地狱或畜生界或饿鬼界或人或天或有色或无色或有想或无想或非想非非想?那因不存在,那缘不存在,那理由不存在,以此而颤动、战栗、极战栗——他以何而颤动。何处祈愿,于何祈愿,在何处祈愿、说愿、祈愿——他以何而颤动,何处祈愿。
Tenāha bhagavā –
因此,世尊说:
‘‘Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;
「对于希求者确实有喋喋不休,对于所设想的诸事物也有战栗;
Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃ va jappe’’ti.
在此没有死与再生者,他为何会战栗,在何处会喋喋不休?」
ti. Yaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti , evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – yamāhu dhammaṃ paramanti eke.
某些沙门婆罗门说「这是最高的、最上的、最胜的、殊胜的、最尊的、至上的、最优的」,如此说、如此谈、如此言、如此显示、如此称说那法、见、道迹、道——某些人所说的「最高的法」。
ti tameva dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘hīnaṃ etaṃ, nihīnaṃ etaṃ, omakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ eta’’nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – tameva hīnanti panāhu aññe.
某些沙门婆罗门说那同非法品、见、道迹、道「这是低劣的、卑下的、微小的、粗陋的、破碎的、少分的」,如此说、如此谈、如此言、如此显示、如此称说——其他人却说那同一「低劣的」。
nti. Imesaṃ samaṇabrāhmaṇānaṃ vādo katamo sacco taccho tatho bhūto yāthāvo aviparītoti – sacco nu vādo katamo imesaṃ.
这些沙门婆罗门的言论,哪一个是真实的、坚固的、如实的、真正的、不颠倒的——这些人当中哪一个言论是真实的?
ti. Sabbevime samaṇabrāhmaṇā kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – sabbeva hīme kusalāvadānā.
这一切沙门婆罗门都是善说者、贤智说者、坚固说者、理说者、因说者、相说者、原因说者、处说者,各自获得自己的见——这一切确实都是善说者。
Tenāha so nimmito –
因此那化作者说:
‘‘Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;
「某些人所说的『最高的法』,其他人却说那同一『低劣的』;
Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalāvadānā’’ti.
「这些当中,哪一个说法是真实的?他们全都自称是善说者。」
ti sakaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘idaṃ samattaṃ paripuṇṇaṃ anoma’’nti, evamāhaṃsu…pe… evaṃ voharantīti – sakañhi dhammaṃ paripuṇṇamāhu.
一些沙门婆罗门说自己的法、见、道路、道:「这是完全的、圆满的、无上的」,如是他们说……乃至……如是他们宣说——他们说自己的法是圆满的。
ti. Aññassa dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘hīnaṃ etaṃ, nihīnaṃ etaṃ, omakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ eta’’nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – aññassa dhammaṃ pana hīnamāhu.
一些沙门婆罗门说他人的法、见、道路、道:「这是低劣的、卑下的、微小的、拙劣的、破碎的、少分的」,如是他们说,如是他们谈论,如是他们宣说,如是他们显示,如是他们宣告——他们说他人的法是低劣的。
ti evaṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vivādayanti, kalahaṃ karonti, bhaṇḍanaṃ karonti, viggahaṃ karonti, vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – evampi viggayha vivādayanti.
如是执取、把持、抓取、固执、坚持而争论,制造争吵,制造诤论,制造冲突,制造争辩,制造论战——「你不了知此法律……乃至……如果你能的话就解开吧」——如是对立而争论。
nti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti – sakaṃ sakaṃ sammutimāhu saccaṃ. ‘‘Asassato loko …pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti – sakaṃ sakaṃ sammutimāhu saccaṃ.
「世间是常的,唯此是真实,其余是虚妄」——他们各自说自己的见解是真实。「世间是无常的……乃至……如来死后非有非非有,唯此是真实,其余是虚妄」——他们各自说自己的见解是真实。
Tenāha bhagavā –
因此世尊说:
‘‘Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;
「他们说自己的法是圆满的,他们说他人的法是低劣的;
Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu sacca’’nti.
如是对立而争论,他们各自说自己的见解是真实。」
ti parassa ce vambhayitakāraṇā ninditakāraṇā garahitakāraṇā upavaditakāraṇā paro bālo hoti hīno nihīno omako lāmako chatukko parittoti – parassa ce vambhayitena hīno.
如果因为轻蔑的原因、呵责的原因、非难的原因、诽谤的原因，他人是愚者、卑劣者、低贱者、微小者、下劣者、粗鄙者、微不足道者——「如果因为轻蔑他人而卑劣」。
ti. Dhammesu na koci aggo seṭṭho visiṭṭho pāmokkho uttamo pavaro assāti – na koci dhammesu visesi assa.
在诸法中没有任何人是最上者、最胜者、殊胜者、最尊者、至上者、最优者——「在诸法中没有任何人有殊胜」。
ti. Bahukāpi bahūnaṃ dhammaṃ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, bahukāpi ekassa dhammaṃ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi bahūnaṃ dhammaṃ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi ekassa dhammaṃ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittatoti – puthū hi aññassa vadanti dhammaṃ.
许多人对许多人的法说、诽谤、呵责、非难为卑劣、低贱、微小、下劣、粗鄙、微不足道;许多人对一人的法说、诽谤、呵责、非难为卑劣、低贱、微小、下劣、粗鄙、微不足道;一人对许多人的法说、诽谤、呵责、非难为卑劣、低贱、微小、下劣、粗鄙、微不足道;一人对一人的法说、诽谤、呵责、非难为卑劣、低贱、微小、下劣、粗鄙、微不足道——「确实,他们对他人的法说各种各样」。
ti. Dhammo sakāyanaṃ, diṭṭhi sakāyanaṃ, paṭipadā sakāyanaṃ, maggo sakāyanaṃ, sakāyane daḷhavādā thiravādā balikavādā aṭṭhitavādāti – nihīnato samhi daḷhaṃ vadānā.
法是自己的见解,见是自己的见解,道路是自己的见解,道是自己的见解,对自己的见解是坚固论者、坚分别论者、强力论者、固执论者——「他们坚固地说自己是卑劣的」。
Tenāha bhagavā –
因此世尊说——
‘‘Parassa ce vambhayitena hīno, na koci dhammesu visesi assa;
「如果因为轻蔑他人而卑劣,在诸法中没有任何人有殊胜;确实,他们对他人的法说各种各样,他们坚固地说自己是卑劣的」。
Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā’’ti.
「确实,他们对他人的法说各种各样,他们坚固地说自己是卑劣的」。
ti. Katamā saddhammapūjā? Sakaṃ satthāraṃ sakkaroti garuṃ karoti māneti pūjeti ‘‘ayaṃ satthā sabbaññū’’ti – ayaṃ saddhammapūjā. Sakaṃ dhammakkhānaṃ sakaṃ gaṇaṃ sakaṃ diṭṭhiṃ sakaṃ paṭipadaṃ sakaṃ maggaṃ sakkaroti garuṃ karoti māneti pūjeti ‘‘ayaṃ maggo niyyāniko’’ti – ayaṃ saddhammapūjā . ti saddhammapūjā tathā tacchā bhūtā yāthāvā aviparītāti – saddhammapūjāpi panā tatheva.
什么是正法供养?恭敬自己的导师、尊重、尊敬、供养「这位导师是一切知者」——这是正法供养。恭敬自己的法说、自己的团体、自己的见、自己的道路、自己的道、尊重、尊敬、供养「这道是导出者」——这是正法供养。正法供养是如此、真实、实在、如实、不颠倒——「正法供养也确实是如此」。
ti. Dhammo sakāyanaṃ diṭṭhi sakāyanaṃ paṭipadā sakāyanaṃ maggo sakāyanaṃ, sakāyanāni pasaṃsanti thomenti kittenti vaṇṇentīti – yathā pasaṃsanti sakāyanāni.
三、法是自己的见,自己的行道,自己的道路,自己的,他们赞叹、称扬、宣说、赞美自己的——如他们赞叹自己的。
nti sabbeva vādā tathā tacchā bhūtā yāthāvā aviparītā bhaveyyunti – sabbeva vādā tathiyā bhaveyyuṃ.
如此,一切言论都应是真实的、正确的、真正的、如实的、不颠倒的——一切言论都应成为真实。
ti. Paccattameva tesaṃ samaṇabrāhmaṇānaṃ suddhi visuddhi parisuddhi, mutti vimutti parimuttīti – suddhī hi nesaṃ paccattameva.
三、那些沙门婆罗门的清净、净化、遍净,解脱、离缚、遍解脱,只是他们各自的——清净确实只是他们各自的。
Tenāha bhagavā –
因此世尊说——
‘‘Saddhammapūjāpi panā tatheva, yathā pasaṃsanti sakāyanāni;
「正法的尊崇也同样如此,如他们赞叹自己的;
Sabbeva vādā tathiyā bhaveyyuṃ, suddhī hi nesaṃ paccattamevā’’ti.
一切言论都应成为真实,清净确实只是他们各自的。」
ti. ti paṭikkhepo. ti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. ti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā aniccā’’ti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo , na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissatoti – na brāhmaṇassa paraneyyamatthi.
三、三是拒绝。三因舍断七法故为婆罗门……乃至……被称为无著者、如是者、梵天。三婆罗门没有可被他人引导性,婆罗门不被他人引导,不依他人,不缘他人,不系缚于他人,他知、见,不迷惑,正知,具念。「一切行无常」,婆罗门没有可被他人引导性,婆罗门不被他人引导,不依他人,不缘他人,不系缚于他人,他知、见,不迷惑,正知,具念。「一切行是苦」……乃至……「凡任何集法,一切皆是灭法」,婆罗门没有可被他人引导性,婆罗门不被他人引导,不依他人,不缘他人,不系缚于他人,他知、见,不迷惑,正知,具念——婆罗门没有可被他人引导性。
nti. ti dvāsaṭṭhiyā diṭṭhigatesu. ti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho ‘‘idaṃ saccaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparīta’’nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – dhammesu niccheyya samuggahītaṃ.
如此。三于六十二见处中。三决择后、抉择后、审察后、遍审察后、衡量后、推度后、辨明后、使明了后。下执取、穴执取、最胜执取、部分执取、积聚执取、等积聚执取,「此是真实、正确、真正、如实、不颠倒」之执取、固执、深入执著、耽著、决意,不存在、不是、不存有、不可得,已舍断、已根除、已寂止、已止息、须跋再生起、已被智火烧毁——于诸法中决择后,已舍弃执取。
ti. ti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā diṭṭhikalahāni diṭṭhibhaṇḍanāni diṭṭhiviggahāni diṭṭhivivādāni diṭṭhimedhagāni upātivatto atikkanto samatikkanto vītivattoti – tasmā vivādāni upātivatto.
「超越」:因此,以此为因,以此为缘,以此为缘起,以此为根源,他超越、超过、完全超越、越过见诤、见争论、见斗争、见辩论、见冲突——因此,「超越诸诤论」。
nti. Aññaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi , aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā, aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammaṃ na passati na dakkhati na oloketi na nijjhāyati na upaparikkhatīti – na hi seṭṭhato passati dhammamaññaṃ.
「不」:除了须跋之外,除了正勤之外,除了神足之外,除了诸根之外,除了诸力之外,除了觉支之外,除了圣八支道之外,他不见、不看、不观察、不思惟、不审察其他导师、说法者、群体、见、道路、道为最上、最胜、殊胜、最高、至上、最妙之法——因此,「不见其他法为最胜」。
Tenāha bhagavā –
因此,世尊说:
‘‘Na brāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;
「婆罗门无可被他人引导之事,于诸法中决定后已取,
Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamañña’’nti.
因此超越诸诤论,不见其他法为最胜。」
nti. ti paracittañāṇena vā jānāmi, pubbenivāsānussatiñāṇena vā jānāmi. ti maṃsacakkhunā vā passāmi, dibbena cakkhunā vā passāmi. nti etaṃ tathaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītanti – jānāmi passāmi tatheva etaṃ.
「我知见」:「我以他心智而知,或以宿住随念智而知。」「我以肉眼而见,或以天眼而见。」「此是如此、真实、真正、实在、如实、不颠倒」——「我如是知、如是见」。
nti. Diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccentīti – diṭṭhiyā eke paccenti suddhiṃ.
「某些人以见期待清净」:某些沙门婆罗门以见期待清净、净化、遍净,解脱、脱离、完全解脱。某些沙门婆罗门以「世间常住,唯此为真,其他为虚妄」之见期待清净、净化、遍净,解脱、脱离、完全解脱。「世间非常住……乃至……如来死后非有非非有,唯此为真,其他为虚妄」,某些沙门婆罗门以见期待清净、净化、遍净,解脱、脱离、完全解脱——因此,「某些人以见期待清净」。
ti. ti paracittañāṇena vā adakkhi, pubbenivāsānussatiñāṇena vā adakkhi, maṃsacakkhunā vā adakkhi, dibbena cakkhunā vā adakkhīti – adakkhi ce. ti. Tassa tena dassanena kiṃ kataṃ? Na dukkhapariññā atthi, na samudayassa pahānaṃ atthi, na maggabhāvanā atthi, na phalasacchikiriyā atthi, na rāgassa samucchedapahānaṃ atthi, na dosassa samucchedapahānaṃ atthi, na mohassa samucchedapahānaṃ atthi , na kilesānaṃ samucchedapahānaṃ atthi, na saṃsāravaṭṭassa upacchedo atthīti – adakkhi ce kiñhi tumassa tena.
「若见」:「若以他心智而见,或以宿住随念智而见,或以肉眼而见,或以天眼而见」——「若见」。「若」。以彼见作了什么?无苦之遍知,无集之断除,无道之修习,无果之作证,无贪之根除断除,无嗔之根除断除,无痴之根除断除,无诸烦恼之根除断除,无轮回之断绝——因此,「若见,以彼为你作了什么?」
nti te titthiyā suddhimaggaṃ visuddhimaggaṃ parisuddhimaggaṃ vodātamaggaṃ parivodātamaggaṃ atikkamitvā samatikkamitvā vītivattitvā aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti. Evampi atisitvā aññena vadanti suddhiṃ.
那些外道超越、完全超越、超度了清净道、净化道、遍净道、洁白道、遍洁白道之后,离开须跋,离开正勤,离开神足,离开诸根,离开诸力,离开觉支,离开圣八支道,而说、谈论、宣说、阐明、施设清净、净化、遍净、解脱、解脱、遍解脱。如此也是「超越之后以其他说清净」。
Atha vā buddhā ca buddhasāvakā ca paccekabuddhā ca tesaṃ titthiyānaṃ asuddhimaggaṃ avisuddhimaggaṃ aparisuddhimaggaṃ avodātamaggaṃ aparivodātamaggaṃ atikkamitvā samatikkamitvā vītivattitvā catūhi satipaṭṭhānehi catūhi sammappadhānehi catūhi iddhipādehi pañcahi indriyehi pañcahi balehi sattahi bojjhaṅgehi ariyena aṭṭhaṅgikena maggena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – evampi atisitvā aññena vadanti suddhiṃ.
或者,诸佛、佛弟子们、辟支佛们超越、完全超越、超度了那些外道的不清净道、须跋化道、不遍净道、不洁白道、不遍洁白道之后,以须跋、四正勤、四神足、五根、五力、七觉支、圣八支道而说、谈论、宣说、阐明、施设清净、净化、遍净、解脱、解脱、遍解脱。如此也是「超越之后以其他说清净」。
Tenāha bhagavā –
因此世尊说——
‘‘Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;
「我知我见确实如此,有些人以见达到清净;
Adakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhi’’nti.
若你见到了,那对你有何益?超越之后以其他说清净。」
nti passaṃ naro dakkhati paracittañāṇena vā passanto, pubbenivāsānussatiñāṇena vā passanto, maṃsacakkhunā vā passanto, dibbena cakkhunā vā passanto nāmarūpaṃyeva dakkhati niccato sukhato attato, na tesaṃ dhammānaṃ samudayaṃ vā atthaṅgamaṃ vā assādaṃ vā ādīnavaṃ vā nissaraṇaṃ vā dakkhatīti – passaṃ naro dakkhati nāmarūpaṃ.
「见者将见」:以他心智见,或以宿住随念智见,或以肉眼见,或以天眼见,只见名色为常、为乐、为我,不见那些法的集或灭或味或患或出离。如此「见者将见名色」。
ti. ti paracittañāṇena vā disvā, pubbenivāsānussatiñāṇena vā disvā, maṃsacakkhunā vā disvā, dibbena cakkhunā vā disvā, nāmarūpaṃyeva disvā ñāyati niccato sukhato attato, na tesaṃ dhammānaṃ samudayaṃ vā atthaṅgamaṃ vā assādaṃ vā ādīnavaṃ vā nissaraṇaṃ vā ñāyatīti – disvāna vā ñāyati tānimeva.
「见已而知那些」:以他心智见,或以宿住随念智见,或以肉眼见,或以天眼见,只见名色而知为常、为乐、为我,不知那些法的集或灭或味或患或出离。如此「见已而知那些」。
ti. Kāmaṃ bahukaṃ vā passanto nāmarūpaṃ appakaṃ vā niccato sukhato attatoti – kāmaṃ bahuṃ passatu appakaṃ vā.
「随意见多或少」:无论见名色为常、为乐、为我是多或少——随意见多或少。
ti. ti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā paracittañāṇena vā pubbenivāsānussatiñāṇena vā maṃsacakkhunā vā dibbena cakkhunā vā nāmarūpadassanena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – na hi tena suddhiṃ kusalā vadanti.
那些精通于蕴、精通于界、精通于处、精通于缘起、精通于须跋、精通于正勤、精通于神足、精通于根、精通于力、精通于觉支、精通于道、精通于果、精通于涅槃的诸善巧者,他们不以他心智、或以宿住随念智、或以肉眼、或以天眼、或以名色之见而说清净、净化、遍净、解脱、解脱、遍解脱,不说、不谈、不宣说、不显示、不施设——「诸善巧者确实不以此说清净」。
Tenāha bhagavā –
因此世尊说——
‘‘Passaṃ naro dakkhati nāmarūpaṃ, disvāna vā ñāyati tānimeva;
「见者将看见名色,见了之后他只知道那些;」
Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadantī’’ti.
「无论他多看或少看,诸善巧者确实不以此说清净。」
ti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti nivissavādī, ‘‘asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti – nivissavādī. ti. Nivissavādī dubbinayo duppaññāpayo dunnijjhāpayo duppekkhāpayo duppasādayoti – nivissavādī na hi subbināyo.
「世间是常,唯此是真实,其余是愚痴」——如此执着而说;「世间是无常……(中略)……如来死后非有非无有,唯此是真实,其余是愚痴」——如此执着而说。执着而说者难以教导、难以令知、难以令通达、难以令观察、难以令信受——「执着而说者确实不易教导」。
ti. Kappitā pakappitā abhisaṅkhatā saṇṭhapitā diṭṭhiṃ purekkhato katvā carati. Diṭṭhidhajo diṭṭhiketu diṭṭhādhipateyyo diṭṭhiyā parivārito caratīti – pakappitā diṭṭhipurekkharāno.
虚构的、构想的、作成的、建立的,以见为先导而行。持见幢、持见旗、以见为主、为见所围绕而行——「构想的、以见为先导者」。
ti. ti yaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissito ānissito allīno upagato ajjhosito adhimuttoti – yaṃ nissito. ti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. ti subhavādo sobhanavādo paṇḍitavādo thiravādo ñāyavādo hetuvādo lakkhaṇavādo kāraṇavādo ṭhānavādo sakāya laddhiyāti – yaṃ nissito tattha subhaṃ vadāno.
依止、不依止、执着、趣向、执取、胜解于某导师、说法者、群体、见、道迹、道——「所依止的」。以自己的见、以自己的忍许、以自己的爱好、以自己的获得。善说者、美妙说者、智者说者、坚固说者、理说者、因说者、相说者、原因说者、处说者,以自己的获得——「依止于所依止的,在那里说善妙」。
ti. Suddhivādo visuddhivādo parisuddhivādo vodātavādo parivodātavādo. Atha vā suddhidassano visuddhidassano parisuddhidassano vodātadassano parivodātadassanoti – suddhiṃ vādo. ti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā tathaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītanti addassa adakkhi apassi paṭivijjhīti – suddhiṃ vādo tattha tathaddasā so.
清净说者、净化说者、遍净说者、皎洁说者、遍皎洁说者。或者清净见者、净化见者、遍净见者、皎洁见者、遍皎洁见者——「说清净」。以自己的见、以自己的忍许、以自己的爱好、以自己的获得,「如是、真实、实在、如实、不颠倒」,他见、他看见、他看到、他通达——「说清净,在那里他是如实见者」。
Tenāha bhagavā –
因此,世尊说:
‘‘Nivissavādī na hi subbināyo, pakappitā diṭṭhipurekkharāno;
「执着者确实难以善导,以预设的见为先行者;依于所依着之处说为美好,说清净,他在那里如是见者。」
Yaṃ nissito tattha subhaṃ vadāno, suddhiṃ vado tattha tathaddasā so’’ti.
「依于所依着之处说为美好,说清净,他在那里如是见者。」
ti. ti paṭikkhepo. ti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. ti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Saṅkhā vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. ti. Brāhmaṇo saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā… sabbe saṅkhārā dukkhā…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā taṇhākappaṃ vā diṭṭhikappaṃ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – na brāhmaṇo kappamupeti saṅkhā.
「拒绝」。「拒绝」是因为舍弃了七法,婆罗门……(中略)……无执取者、如者被称为梵天。有二种虚妄分别论——渴爱虚妄分别论与见虚妄分别论……(中略)……这是渴爱虚妄分别论……(中略)……这是见虚妄分别论。「计度」是指智。凡是慧、了知……(中略)……无痴、择法、正见。「计度」。婆罗门以计度而知、衡量、确定、辨别、明了。「一切行无常……一切行是苦……(中略)……凡任何集法,一切皆是灭法」,以计度而知、衡量、确定、辨别、明了,不导向渴爱虚妄分别论或见虚妄分别论,不接近、不趋向、不执取、不执着、不固执——「婆罗门以计度不趋向虚妄分别论」。
ti. Tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhiyā na yāyati na nīyati na vuyhati na saṃharīyati napi taṃ diṭṭhigataṃ sārato pacceti na paccāgacchatīti – na diṭṭhisārī. ti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā taṇhābandhuṃ vā diṭṭhibandhuṃ vā na karoti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na diṭṭhisārī napi ñāṇabandhu.
「不随见而行」。他的六十二见已被舍断、根除、止息、平息、须跋再生起、被智火所烧。他不被见所引导、不被带领、不被牵引、不被收摄,也不回到那见处为实质,不返回——「不随见而行」。「也非智之亲属」,或以八等至智,或以五神通智,不作渴爱之亲属或见之亲属,不生、不产生、不生起、不出生——「不随见而行,也非智之亲属」。
ti. ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ñatvā ca so. vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. ti puthujjanehi janitā vā tā sammutiyoti – puthujjā. Puthu nānājanehi janitā vā sammutiyoti puthujjāti – ñatvā ca so sammutiyo puthujjā.
「知而」,是知、了知、衡量、确定、辨别、明了。「一切行无常」,知、了知、衡量、确定、辨别、明了,「一切行是苦」……(中略)……「凡任何集法,一切皆是灭法」,知、了知、衡量、确定、辨别、明了——「知而」。「凡夫的诸约定」,是指六十二见处、见约定。「凡夫的」,是由凡夫所生的约定——「凡夫的」。或由各种不同的人所生的约定,故为「凡夫的」——「知而凡夫的诸约定」。
ti. Aññe taṇhāvasena diṭṭhivasena gaṇhanti parāmasanti abhinivisanti. Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti – upekkhatī uggahaṇanti maññe.
「舍置执取,我想」。其他人以渴爱之力、以见之力执取、执着、固执。阿拉汉舍置,不执取、不执着、不固执——「舍置执取,我想」。
Tenāha bhagavā –
因此,世尊说:
‘‘Na brāhmaṇo kappamupeti saṅkhā, na diṭṭhisārī napi ñāṇabandhu;
「婆罗门不达到计度，不依见而行，也非智的亲属；
Ñatvā ca so sammutiyo puthujjā, upekkhatī uggahaṇanti maññe’’ti.
知晓了凡夫的诸世俗施设后，我认为他舍弃执取而住。」
ti. ti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho, paravādesu āghāto appaccayo byāpādo kāyagantho, attano sīlaṃ vā vataṃ vā sīlabbataṃ vā parāmasati sīlabbataparāmāso kāyagantho, attano diṭṭhiṃ abhiniveso kāyagantho idaṃsaccābhiniveso kāyagantho. ti ganthe vossajjitvā vissajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vissajja. Yathā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ vissajjaṃ karonti vikopenti; evameva ganthe vossajjitvā vissajja. Atha vā ganthe gathite gaṇṭhite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vissajja. ti. vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ti imissā diṭṭhiyā…pe… imasmiṃ manussaloketi – vissajja ganthāni munīdha loke.
四结——贪欲身结、嗔恨身结、戒禁取身结、此实执身结。对自己见的贪是贪欲身结，对他人诸说的憎恨、不认可是嗔恨身结，执取自己的戒或行或戒禁是戒禁取身结，对自己见的执着是此实执身结。舍弃诸结后而释放。或者，打破、释放那些被抓住、被系缚、被束缚、被绑住、被捆绑、被粘着、被粘住、被缠缚的诸结之束缚。如同他们使车辆或战车或货车或轿子从系缚中释放、解开；同样地，舍弃诸结后而释放。或者，打破、释放那些被系住、被打结、被束缚、被绑住、被捆绑、被粘着、被粘住、被缠缚的诸结之束缚。称为智……超越了网罗的牟尼。对此见……在此人间——释放诸结后，牟尼在此世间。
ti. Vivādajātesu sañjātesu nibbattesu abhinibbattesu pātubhūtesu chandāgatiṃ gacchantesu dosāgatiṃ gacchantesu bhayāgatiṃ gacchantesu mohāgatiṃ gacchantesu na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na bhayāgatiṃ gacchati, na mohāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati saṃharīyatīti – vivādajātesu na vaggasārī.
在诸争论生起时、产生时、出现时、显现时，当他们趣向欲行、趣向嗔行、趣向怖畏行、趣向痴行时，他不趣向欲行，不趣向嗔行，不趣向怖畏行，不趣向痴行，不以贪而行，不以嗔而行，不以痴而行，不以慢而行，不以见而行，不以掉举而行，不以疑而行，不以随眠而行，不被诸邪法所引导、所带领、所牵引、所驱使——在诸争论生起时不依邪法而行。
ti. ti rāgassa santattā santo, dosassa santattā santo, mohassa santattā santo…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. ti asantesu anupasantesu avūpasantesu anibbutesu appaṭipassaddhesūti – santo asantesu. ti arahā chaḷaṅgupekkhāya samannāgato cakkhunā rūpaṃ disvā neva sumano hoti na dummano upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… kālaṃ kaṅkhati bhāvito santoti – santo asantesu upekkhako so.
因贪的寂止而寂静，因嗔的寂止而寂静，因痴的寂止而寂静……因一切不善行的寂止、止息、止灭、破坏、熄灭、离去、平息而寂静、寂止、止息、熄灭、平息——寂静。在不寂静者、不寂止者、不止息者、不熄灭者、不平息者中——寂静在不寂静者中。阿拉汉具足六支舍，以眼见色后，既不喜悦也不忧愁，以舍而住，具念、正知。以耳闻声……期待时节，已修习的寂静者——寂静在不寂静者中，他是具舍者。
ti. Aññe taṇhāvasena diṭṭhivasena gaṇhante parāmasante abhinivisante. Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti – anuggaho uggahaṇanti maññe.
其他人以渴爱、以见而执取、执着、执著。阿拉汉舍弃，不执取，不执着，不执著——我认为他无执取于执取。
Tenāha bhagavā –
因此，世尊说：
‘‘Vissajja ganthāni munīdha loke, vivādajātesu na vaggasārī;
「释放诸结后，牟尼在此世间，在诸争论生起时不依邪法而行；
Santo asantesu upekkhako so, anuggaho uggahaṇanti maññe’’ti.
他在不寂静者中寂静、具舍,我认为他是不执取者而非执取者。
nti. vuccanti atītā rūpavedanāsaññāsaṅkhāraviññāṇā. Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese hitvā cajitvā pariccajitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – pubbāsave hitvā. nti navā vuccanti paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre ārabbha chandaṃ akubbamāno pemaṃ akubbamāno rāgaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – pubbāsave hitvā nave akubbaṃ.
「旧」是指过去的色、受、想、行、识。舍断、弃舍、遍舍、断除、除去、使灭尽、使不存在那些缘于过去诸行而可能生起的烦恼——舍断旧漏。「新」是指现在的色、受、想、行、识。对现在诸行不作欲、不作爱、不作贪、不生起、不令生起、不产生、不令产生——舍断旧漏,不作新。
ti. Na chandāgatiṃ gacchati , na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati , na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati na saṃharīyatīti – na chandagū. ti ‘‘sassato loko, idameva saccaṃ moghamañña’’nti na nivissavādī…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti na nivissavādīti – na chandagū nopi nivissavādī.
不以欲而趣,不以嗔而趣,不以痴而趣,不以怖畏而趣,不以贪之力而去,不以嗔之力而去,不以痴之力而去,不以慢之力而去,不以见之力而去,不以掉举之力而去,不以疑之力而去,不以随眠之力而去,不被诸杂染法所引、所导、所牵、所取——不随欲而去。「世间是常,唯此是真实,其余是虚妄」不是固执之论者……「如来死后非有非非有,唯此是真实,其余是虚妄」不是固执之论者——不随欲而去,也非固执之论者。
ti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhigatehi vippamutto visaññutto vimariyādikatena cetasā viharati. ti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – sa vippamutto diṭṭhigatehi dhīro.
他的六十二见已被舍断、根绝、寂止、止息、不能再生起、被智火所烧。他从诸见解脱、离缚,以离系缚之心而住。他是智者、贤者、有慧者、有智者、有智者、有辨别者、有慧者——他解脱诸见,是智者。
ti. ti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo …pe… ayaṃ diṭṭhilepo. Tassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho; tassa taṇhālepassa pahīnattā, diṭṭhilepassa paṭinissaṭṭhattā apāyaloke na limpati, manussaloke na limpati, devaloke na limpati, khandhaloke na limpati, dhātuloke na limpati, āyatanaloke na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na limpati loke.
有二种执著——渴爱执著与见执著……这是渴爱执著……这是见执著。他的渴爱执著已被舍断,见执著已被遣除;由于他的渴爱执著已被舍断、见执著已被遣除,他不染著于恶趣世间,不染著于人间世间,不染著于天世间,不染著于蕴世间,不染著于界世间,不染著于处世间,不染、不污染、不被污染,出离、离缚、解脱、离系,以离系缚之心而住——不染著于世间。
ti dvīhi kāraṇehi attānaṃ garahati – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca attānaṃ garahati? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’nti attānaṃ garahati. ‘‘Kataṃ me vacīduccaritaṃ…pe… kataṃ me manoduccaritaṃ … kato me pāṇātipāto…pe… katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati.
以二种原因呵责自己——因已作与未作。如何因已作与未作而呵责自己?「我已作身恶行,我未作身善行」而呵责自己。「我已作语恶行……我已作意恶行……我已作杀生……我已作邪见,我未作正见」而呵责自己。如此因已作与未作而呵责自己。
Atha vā ‘‘sīlesumhi na paripūrakārī’’ti attānaṃ garahati. ‘‘Indriyesumhi aguttadvāro’’ti… ‘‘bhojanemhi amattaññū’’ti… ‘‘jāgariyamhi ananuyutto’’ti… ‘‘na satisampajaññenāmhi samannāgato’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānā’’ti… ‘‘abhāvitā me cattāro sammappadhānā’’ti… ‘‘abhāvitā me cattāro iddhipādā’’ti… ‘‘abhāvitāni me pañcindriyānī’’ti… ‘‘abhāvitāni me pañca balānī’’ti… ‘‘abhāvitā me satta bojjhaṅgā’’ti… ‘‘abhāvito me ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññāta’’nti… ‘‘dukkhasamudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Evaṃ attagarahī. Tayidaṃ kammaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamāno anattagarahīti – na limpati loke anattagarahī.
或者「我于诸戒不圆满」而呵责自己。「我于诸根不守护门」……「我于食不知量」……「我不勤修觉醒」……「我不具足念与正知」……「我未修习须跋」……「我未修习四正勤」……「我未修习四神足」……「我未修习五根」……「我未修习五力」……「我未修习七觉支」……「我未修习圣八支道」……「我未遍知苦」……「我未舍断苦集」……「我未修习道」……「我未作证灭」而呵责自己。如此因已作与未作而呵责自己。如此呵责自己。不作、不生起、不令生起、不产生、不令产生那业,不呵责自己——不染著于世间,不呵责自己。
Tenāha bhagavā –
因此世尊说——
‘‘Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;
「舍断旧漏,不造新业,不随欲行,亦不固执;
Sa vippamutto diṭṭhigatehi dhīro, na limpati loke anattagarahī’’ti.
彼贤者从诸见解脱,不染着世间,不责无我。」
[iti bhagavā]
[如是世尊所说]
ti. vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo… doso… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā mārasenā.
被称为魔军。身恶行是魔军,语恶行是魔军,意恶行是魔军,贪……嗔……痴……忿……恨……覆……恼……嫉……悭……诳……谄……傲……暴……慢……过慢……憍……放逸……一切烦恼……一切恶行……一切热恼……一切热恼……一切热恼……一切不善行是魔军。
Vuttañhetaṃ bhagavatā –
世尊确实如是说——
‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati…pe… ;
「欲是你的第一军,第二名为不乐……;
Na naṃ asuro jināti, jetvāva labhate sukha’’nti.
非阿修罗能胜彼,战胜后获得安乐。」
Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā – so vuccati visenibhūto. So diṭṭhe visenibhūto, sute… mute … viññāte visenibhūtoti – sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.
当以四圣道战胜、击败、破坏、摧毁、击退一切魔军及一切敌对的烦恼时——他被称为已成无军者。他于所见成为无军者,于所闻……于所思……于所识成为无军者——他于一切法成为无军者,无论任何所见、所闻或所思。
ti. ti tayo bhārā – khandhabhāro, kilesabhāro, abhisaṅkhārabhāro. Katamo khandhabhāro? Paṭisandhiyā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ khandhabhāro. Katamo kilesabhāro? Rāgo doso moho…pe… sabbākusalābhisaṅkhārā – ayaṃ kilesabhāro. Katamo abhisaṅkhārabhāro? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ abhisaṅkhārabhāro. Yato khandhabhāro ca kilesabhāro ca abhisaṅkhārabhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so vuccati pannabhāro patitabhāro oropitabhāro samoropitabhāro nikkhittabhāro paṭipassaddhabhāro.
三。三种负担——蕴负担、烦恼负担、行负担。什么是蕴负担?结生时的色、受、想、行、识——这是蕴负担。什么是烦恼负担?贪、嗔、痴……(中略)……一切不善行——这是烦恼负担。什么是行负担?福行、非福行、不动行——这是行负担。当蕴负担、烦恼负担、行负担已被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起,他被称为已放下负担者、已卸下负担者、已降下负担者、已完全降下负担者、已放置负担者、已轻安负担者。
ti monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā, paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā parināyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi. Tena ñāṇena samannāgato muni monappatto.
智被称为牟那(寂默)。凡是慧、了知、抉择、思择、择法、观察、审察、省察、聪睿、善巧、巧妙、辨别、思惟、考察、广博、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。具足那智者为牟尼,已达牟那。
Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. Katamaṃ kāyamoneyyaṃ? Tividhānaṃ kāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ – idaṃ kāyamoneyyaṃ.
三种牟那法——身牟那法、语牟那法、意牟那法。什么是身牟那法?舍断三种身恶行是身牟那法,三种身善行是身牟那法,于身所缘的智是身牟那法,遍知身是身牟那法,伴随遍知的道是身牟那法,舍断对身的欲贪是身牟那法,身行灭的第四禅那等至是身牟那法——这是身牟那法。
Katamaṃ vacīmoneyyaṃ? Catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ – idaṃ vacīmoneyyaṃ.
什么是语牟那法?舍断四种语恶行是语牟那法,四种语善行是语牟那法,于语所缘的智是语牟那法,遍知语是语牟那法,伴随遍知的道是语牟那法,舍断对语的欲贪是语牟那法,语行灭的第二禅那等至是语牟那法——这是语牟那法。
Katamaṃ manomoneyyaṃ? Tividhānaṃ manoduccaritānaṃ pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ manomoneyyaṃ, cittārammaṇe ñāṇaṃ manomoneyyaṃ, cittapariññā manomoneyyaṃ, pariññāsahagato maggo manomoneyyaṃ, citte chandarāgassa pahānaṃ manomoneyyaṃ, cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṃ – idaṃ manomoneyyaṃ.
什么是意牟那法?舍断三种意恶行是意牟那法,三种意善行是意牟那法,于心所缘的智是意牟那法,遍知心是意牟那法,伴随遍知的道是意牟那法,舍断对心的欲贪是意牟那法,心行灭的想受灭等至是意牟那法——这是意牟那法。
‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;
「身牟尼、语牟尼,意牟尼无漏者;
Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.
具足牟那法的牟尼,被称为一切舍断者。
‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;
「身牟尼、语牟尼,意牟尼无漏者;
Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka’’nti .
他们说牟尼具足牟尼法，已除去诸恶。
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、牟尼中的牟尼。什么是在家牟尼？那些在家者，已见道迹、已知教法——这些是在家牟尼。什么是出家牟尼？那些出家者，已见道迹、已知教法——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。牟尼中的牟尼是指诸如来、阿拉汉、正等正觉者。
‘‘Na monena muni hoti, mūḷharūpo aviddasu;
不以沉默成为牟尼，愚痴无知之形相；
Yo ca tulaṃva paggayha, varamādāya paṇḍito.
犹如持秤者，智者取其最上者。
‘‘Pāpāni parivajjeti, sa muni tena so muni;
避离诸恶者，彼是牟尼，因此他是牟尼；
Yo munāti ubho loke, muni tena pavuccati.
谁能了知两种世间，因此被称为牟尼。
‘‘Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;
已知不善与善之法，于内于外于一切世间；
Devamanussehi pūjito yo, saṅgajālamaticca so muni’’.
为天人所礼敬者，已超越执着之网，彼是牟尼。
ti munino rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; dosā cittaṃ… mohā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ…pe… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – sa pannabhāro muni vippamutto.
牟尼之心从贪解脱、已解脱、善解脱;从嗔之心...从痴之心解脱、已解脱、善解脱...乃至...从一切不善行之心解脱、已解脱、善解脱——他是已放下重担的牟尼、已解脱者。
ti. ti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na kappiyo. ti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekhā appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya āramanti viramanti paṭiviramanti, arahā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na kappiyo nūparato. ti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā patthanā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati na patthiyo.
二种戏论——渴爱戏论与见戏论...乃至...此为渴爱戏论...乃至...此为见戏论。他的渴爱戏论已断,见戏论已舍断;因渴爱戏论已断故、见戏论已舍断故,他不戏论渴爱戏论或见戏论,不生起、不产生、不令产生、不生出、不令生出——不戏论。一切愚痴凡夫染着,除了善凡夫,七有学者为了未得之得、未证之证、未作证之作证而努力、精勤、勤奋,阿拉汉已远离、已离、已离去、已出离、已脱离、已解脱、已离缚,以离系之心而住——不戏论、不贪着。称为渴爱。凡贪、贪随、...乃至...贪求、贪欲、不善根。凡此愿求、渴爱已断、已根除、已寂止、已止息、不能再生、已被智火所烧,他被称为无愿求。
ti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhāgī vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – na kappiyo nūparato na patthiyo iti bhagavā.
是尊重的同义语。又,世尊者,因已破贪故;世尊者,因已破嗔故;世尊者,因已破痴故;世尊者,因已破慢故;世尊者,因已破见故;世尊者,因已破刺故;世尊者,因已破烦恼故;世尊者,因已分、已分别论、已分别论法宝故;世尊者,因作诸有之终结者故;世尊者,因已修习身、已修习戒、已修习心、已修习慧故;或世尊者,因享用森林、丛林、边地的住处,少声、少音、无人、适合独坐、适合禅修故;或世尊者,因享用衣、食、住处、病者所需之医药资具故;或世尊者,因享用义味、法味、解脱味、增上戒、增上心、增上慧故;或世尊者,因享用四禅那、四无量、四无色定故;或世尊者,因享用八解脱、八胜处、九次第住定故;或世尊者,因享用十想修习、十遍处定、入出息念定、须跋定故;或世尊者,因享用须跋、四正勤、四神足、五根、五力、七觉支、圣八支道故;或世尊者,因享用十如来力、四无畏、四无碍解、六神通、六佛法故;世尊者,此名非由母所作、非由父所作、非由兄弟所作、非由姊妹所作、非由朋友同僚所作、非由亲族血亲所作、非由沙门婆罗门所作、非由诸天所作;此是诸佛世尊在菩提树下,与一切知智之获得同时,于解脱究竟的亲证施设,即世尊——不戏论、不贪着、无愿求,如是世尊。
Tenāha bhagavā –
因此,世尊说:
‘‘Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;
「他于一切法中已离箭,凡所见、所闻、所思者;
Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyo’’.[iti bhagavāti]
他是已放下重担的牟尼、已解脱者,不戏论、不贪着、无愿求。」[如是世尊]
Mahāviyūhasuttaniddeso terasamo. · 大结经分别第十三