14. Tuvaṭṭakasuttaniddeso14. 速疾经分别
14. Tuvaṭṭakasuttaniddeso14. 速疾经分别
Atha tuvaṭṭakasuttaniddesaṃ vakkhati –
其次,将分别论《都瓦咖经》的注释──
ti. ti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhāvanāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā. Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā. Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto, ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti so vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.
「问」。有三种问──未见显明问、已见连结问、断疑问。什么是未见显明问?本性的特相是未知的、未见的、未衡量的、未通达的、未明了的、未阐明的,为了知、为了见、为了衡量、为了通达、为了阐明而问问题──这是未见显明问。什么是已见连结问?本性的特相是已知的、已见的、已衡量的、已通达的、已明了的、已阐明的,为了与其他贤者连结之故而问问题──这是已见连结问。什么是断疑问?本性是疑惑堆、疑惑堆积、陷入犹豫,「是这样吗?不是这样吗?是什么呢?如何呢?」他为了断除疑惑之故而问问题──这是断疑问。这是三种问。
Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā. Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmāno pucchanti, devatāyo pucchanti – ayaṃ amanussapucchā. Katamā nimmitapucchā? Yaṃ bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ taṃ so nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati, bhagavā tassa visajjeti – ayaṃ nimmitapucchā. Imā tisso pucchā.
另外还有三种问──人问、非人问、化作问。什么是人问?人们前往世尊佛陀后问问题,比库们问,比库尼们问,近事男们问,近事女们问,国王们问,刹帝利们问,婆罗门们问,吠舍们问,首陀罗们问,在家者们问,出家者们问──这是人问。什么是非人问?非人们前往世尊佛陀后问问题,龙们问,金翅鸟们问,亚卡们问,阿修罗们问,乾达婆们问,大王们问,萨咖们问,梵天们问,天人们问──这是非人问。什么是化作问?世尊化作色身,意所成的,具足一切肢体,诸根无缺,那位化作者前往世尊佛陀后问问题,世尊为他解答──这是化作问。这是三种问。
Aparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā. Aparāpi tisso pucchā – diṭṭhadhammikatthapucchā, samparāyikatthapucchā, paramatthapucchā. Aparāpi tisso pucchā – anavajjatthapucchā, nikkilesatthapucchā , vodānatthapucchā. Aparāpi tisso pucchā – atītapucchā, anāgatapucchā, paccuppannapucchā. Aparāpi tisso pucchā – ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā. Aparāpi tisso pucchā – kusalapucchā, akusalapucchā, abyākatapucchā. Aparāpi tisso pucchā – khandhapucchā, dhātupucchā, āyatanapucchā. Aparāpi tisso pucchā – satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā. Aparāpi tisso pucchā – indriyapucchā, balapucchā, bojjhaṅgapucchā. Aparāpi tisso pucchā – maggapucchā, phalapucchā, nibbānapucchā.
另外还有三种问──自利问、利他问、两者利问。另外还有三种问──现法利问、来世利问、最上利问。另外还有三种问──无过失利问、离烦恼利问、清净利问。另外还有三种问──过去问、未来问、现在问。另外还有三种问──内问、外问、内外问。另外还有三种问──善问、不善问、无记问。另外还有三种问──蕴问、界问、处问。另外还有三种问──须跋问、正勤问、神足问。另外还有三种问──根问、力问、觉支问。另外还有三种问──道问、果问、涅槃问。
nti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ, ‘‘kathayassu me’’ti – pucchāmi taṃ. ti. Ādicco vuccati sūriyo . Sūriyo gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu; tasmā buddho ādiccabandhūti – pucchāmi taṃ ādiccabandhu.
「我问你」,我请求你,我恳求你,我使你欢喜,「请为我说」──我问你。「阿迪恰」。阿迪恰是指太阳。太阳以果德玛为姓,世尊也以果德玛为姓,世尊是太阳的姓亲、姓族;因此,佛陀是阿迪恰的亲族──我问你,阿迪恰的亲族。
ti. ti tayo vivekā – kāyaviveko , cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ kāyena vivittena 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.
「远离」。有三种远离──身远离、心远离、依远离。什么是身远离?在此,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,以远离的身而住。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,独自决意经行,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 rūparāgā arūparāgā 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,心从有身见、疑、戒禁取、见随眠、疑随眠及与彼同义的诸烦恼远离。一来者,心从粗的欲贪结、嗔恨结、粗的欲贪随眠、嗔恨随眠及与彼同义的诸烦恼远离。不来者,心从微细的欲贪结、嗔恨结、微细的欲贪随眠、嗔恨随眠及与彼同义的诸烦恼远离。阿拉汉,心从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠及与彼同义的诸烦恼,以及外在的一切相远离──这是心远离。
Katamo upadhiviveko? vuccati kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ – ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. ti ekena ākārena santipi santipadampi taṃyeva amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Vuttañhetaṃ bhagavatā – ‘‘santametaṃ padaṃ, paṇītametaṃ padaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’’nti. Atha aparena ākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo – ime vuccanti santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ.
什么是依远离?「依」是指烦恼、诸蕴及诸行。依远离是指不死的涅槃。即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃──这是依远离。身远离是为了身远离者、乐于出离者;心远离是为了心清净者、证得最上清净者;依远离是为了无依者、到达无为者。「寂静道」。以一种方式,寂静与寂静道即是那不死的涅槃,即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。因为世尊说过:「这是寂静道,这是胜妙道,即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。」然而以另一种方式,导向寂静的证得、寂静的触、寂静的作证的诸法,即──须跋、四正勤、四神足、五根、五力、七觉支、圣八支道──这些被称为寂静道、护道、庇护道、归依道、无畏道、不死道、不死道、涅槃道。
ti mahesi bhagavā. Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi; mahato tamokāyassa padālanaṃ, mahato vipallāsassa bhedanaṃ, mahato taṇhāsallassa abbahanaṃ , mahato diṭṭhisaṅghātassa viniveṭhanaṃ, mahato mānadhajassa papātanaṃ , mahato abhisaṅkhārassa vūpasamaṃ, mahato oghassa nittharaṇaṃ, mahato bhārassa nikkhepanaṃ, mahato saṃsāravaṭṭassa upacchedaṃ, mahato santāpassa nibbāpanaṃ , mahato pariḷāhassa paṭipassaddhiṃ, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne mahante sammappadhāne mahante iddhipāde mahantāni indriyāni mahantāni balāni mahante bojjhaṅge mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi; mahesakkhehi vā sattehi esito gavesito pariyesito kahaṃ buddho kahaṃ bhagavā kahaṃ devadevo kahaṃ narāsabhoti mahesīti – vivekaṃ santipadañca mahesi.
「大仙」——世尊。寻求、寻觅、遍求大戒蕴,故为大仙;寻求、寻觅、遍求大定蕴……大慧蕴……大解脱蕴……大解脱智见蕴,故为大仙;寻求、寻觅、遍求破坏大暗聚、粉碎大颠倒、拔除大渴爱箭、解开大见结、推倒大慢幢、止息大行、渡越大瀑流、放下大重担、断绝大轮回轮转、熄灭大热恼、平息大烧恼、竖立大法幢,故为大仙;寻求、寻觅、遍求须跋、大正勤、大神足、大诸根、大诸力、大觉支、大圣八支道、大最上义、不死涅槃,故为大仙;或者被大仙众寻求、寻觅、遍求「佛在何处?世尊在何处?天中天在何处?人中牛王在何处?」故为大仙——「远离与寂静道,大仙」。
ti. Kathaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā attano rāgaṃ nibbāpeti, dosaṃ nibbāpeti, mohaṃ nibbāpeti, kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe darathe… sabbe pariḷāhe… sabbe santāpe … sabbākusalābhisaṅkhāre nibbāpeti sameti upasameti vūpasameti paṭipassambheti. ti puthujjanakalyāṇako vā bhikkhu sekho vā bhikkhūti – kathaṃ disvā nibbāti bhikkhu.
「如何见」——见、观、衡量、审察、分别论、明了之后,熄灭自己的贪、熄灭嗔、熄灭痴、熄灭忿……怨……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……一切烧恼……一切热恼……一切不善行,寂止、止息、止灭、平息。「比库」——善良的凡夫或有学比库——「如何见而涅槃,比库」。
ti. Catūhi upādānehi anupādiyamāno agaṇhayamāno aparāmasamāno anabhinivisamāno. nti apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. ti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagatanti – anupādiyāno lokasmiṃ kiñci.
「不执取」——不被四取所执取、不取、不执着、不固执。「于世间」——于恶趣世间、人世间、天世间,于蕴世间、界世间、处世间。「任何事物」——任何色所摄、受所摄、想所摄、行所摄、识所摄——「不执取世间的任何事物」。
Tenāha so nimmito –
因此,那位所化者说:
‘‘Pucchāmi taṃ ādiccabandhu, vivekaṃ santipadañca mahesi;
「我问你,太阳族亲,远离与寂静道,大仙;
Kathaṃ disvā nibbāti bhikkhu, anupādiyāno lokasmiṃ kiñcī’’ti.
如何见而涅槃,比库,不执取世间的任何事物?」
ti. Papañcāyeva papañcasaṅkhā. Taṇhāpapañcasaṅkhā diṭṭhipapañcasaṅkhā. Katamaṃ taṇhāpapañcassa mūlaṃ? Avijjāmūlaṃ, ayonisomanasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ , anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ taṇhāpapañcassa mūlaṃ. Katamaṃ diṭṭhipapañcassa mūlaṃ? Avijjāmūlaṃ, ayonisomanasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ diṭṭhipapañcassa mūlaṃ.
「戏论」——即戏论想。渴爱戏论想、见戏论想。什么是渴爱戏论的根?无明为根、非如理作意为根、我慢为根、无惭为根、无愧为根、掉举为根——这是渴爱戏论的根。什么是见戏论的根?无明为根、非如理作意为根、我慢为根、无惭为根、无愧为根、掉举为根——这是见戏论的根。
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 sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – mūlaṃ papañcasaṅkhāya iti bhagavā.
「世尊」——这是尊敬的同义语。又,破贪故为世尊,破嗔故为世尊,破痴故为世尊,破慢故为世尊,破见故为世尊,破刺故为世尊,破烦恼故为世尊,分、分别论、分别论法宝故为世尊,诸有的作终结者故为世尊,修习身、修习戒、修习心、修习慧故为世尊;或者世尊是阿兰若林野边地卧坐处、无声、无音、无人、适合人隐居、适合独坐的分享者故为世尊,或者世尊是衣、食、卧坐处、病者所需医药资具的分享者故为世尊,或者世尊是义味、法味、解脱味、增上戒、增上心、增上慧的分享者故为世尊,或者世尊是四禅那、四无量、四无色定的分享者故为世尊,或者世尊是八解脱、八胜处、九次第住定的分享者故为世尊,或者世尊是十想修习、十遍处定、入出息念定、须跋定的分享者故为世尊,或者世尊是须跋、四正勤、四神足、五根、五力、七觉支、圣八支道的分享者故为世尊,或者世尊是十如来力、四无畏、四无碍解、六神通、六佛法的分享者故为世尊,「世尊」——这不是母亲所作的名字,不是父亲所作,不是兄弟所作,不是姊妹所作,不是朋友同僚所作,不是亲戚血亲所作,不是沙门婆罗门所作,不是诸天所作;这是诸佛、诸世尊在菩提树下与一切知智的获得一起,解脱究竟的真实施设,即「世尊」——「戏论想的根,世尊」。
ti. vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. ti rūpe asmīti māno asmīti chando asmīti anusayo; vedanāya… saññāya… saṅkhāresu… viññāṇe asmīti māno asmīti chando asmīti anusayoti. Mūlaṃ papañcasaṅkhāya iti bhagavā. ti. Papañcasaṅkhāya mūlañca asmimānañca mantāya sabbaṃ rundheyya uparundheyya nirodheyya vūpasameyya atthaṅgameyya paṭipassambheyyāti – mūlaṃ papañcasaṅkhāya iti bhagavā, mantā asmīti sabbamuparundhe.
被称为慧。慧、了知……（中略）……无痴、择法、正见。于色有「我是」之慢、有「我是」之欲、有「我是」之随眠；于受……于想……于诸行……于识有「我是」之慢、有「我是」之欲、有「我是」之随眠。世尊说：「虚妄想之根」。虚妄想之根与「我是」之慢，思量一切，应遮止、应遍遮止、应灭、应止息、应令灭没、应令寂静——世尊说：「虚妄想之根」，思量「我是」，遍遮止一切。
nti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yā kācīti. ti rūpataṇhā…pe… dhammataṇhā. nti ajjhattasamuṭṭhānā vā sā taṇhāti – ajjhattaṃ . Atha vā vuccati cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Cittena sā taṇhā sahagatā sahajātā saṃsaṭṭhā sampayuttā ekuppādā ekanirodhā ekavatthukā ekārammaṇātipi ajjhattanti – yā kāci taṇhā ajjhattaṃ.
一切的一切、一切方式的一切、无余的、无遗的，这是遍取之语——「任何」。色爱……（中略）……法爱。那渴爱从内生起——「于内」。或者被称为心。心、意、意所、心脏、净白、意、意处、意根、识、识蕴、由彼而生的意识界。那渴爱与心俱生、共生、相应、相应、同生、同灭、同所缘、同所缘，也是「于内」——任何渴爱于内。
ti. ti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ, satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmigajātaṃ avīcisantatisahitaṃ phusitaṃ, purebhattaṃ pacchābhattaṃ , purimaṃ yāmaṃ majjhimaṃ yāmaṃ pacchimaṃ yāmaṃ, kāḷe juṇhe, vasse hemante gimhe, purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte…pe… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. Aparehipi catūhi kāraṇehi sato – asati parivajjanāya sato, satikaraṇīyānaṃ dhammānaṃ katattā sato, satipaṭipakkhānaṃ dhammānaṃ hatattā sato, satinimittānaṃ asammuṭṭhattā sato. Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññatāya sato, satiyā apaccorohanatāya sato. Aparehipi catūhi kāraṇehi sato – sattattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato, ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. Yā sati anussati paṭissati, sati saraṇatā dhāraṇatā apilāpanatā asammussanatā, sati satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto, upagato samupagato, upapanno samupapanno, samannāgato so vuccati sato.
常、一切时、一切时刻、恒时、久时，持续的、平静的、不间断的、连续不断的、如水流般生起的、具有无间相续的、触及的，午前、午后，初夜分、中夜分、后夜分，黑分、白分，雨季、冬季、夏季，前寿行、中寿行、后寿行。以四种原因具念——修习身随观须跋时具念，于诸受……（中略）……于心……（中略）……于诸法修习法随观须跋时具念。以另外四种原因具念——为避免失念而具念，因应忆念之法已作而具念，因念之对治法已断而具念，因念之相未忘失而具念。以另外四种原因具念——因具足念而具念，因念之自在而具念，因念之熟练而具念，因念之不退失而具念。以另外四种原因具念——因忆念而具念，因寂静而具念，因平静而具念，因具足寂静法而具念。以佛随念而具念，以法随念而具念，以僧随念而具念，以戒随念而具念，以舍随念而具念，以天随念而具念，以入出息念而具念，以死随念而具念，以身至念而具念，以寂止随念而具念。念、随念、回忆，念、忆念性、持性、不忘失性、不混乱性，念、念根、念力、正念、念觉支、一乘道——这被称为念。具备此念、完全具备，到达、完全到达，获得、完全获得，具足，他被称为具念者。
ti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. 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 mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.
三学——增上戒学、增上心学、增上慧学。什么是增上戒学？于此，比库具戒，以巴帝摩卡律仪防护而住，具足正行与行处，于微细罪中见怖畏，受持学习诸学处，小戒蕴……大戒蕴，戒是基础、开始、行、制御、律仪、门、首要，为诸善法之成就——这是增上戒学。
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 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。寻伺寂止故，内净、心一境性，无寻、无伺，定生喜乐，成就第二禅而住。喜离故，住于舍，具念、正知，以身受乐，如诸圣者所说「舍、具念、乐住」，成就第三禅而住。断乐、断苦故，先前喜忧已灭没故，不苦不乐，舍念清净，成就第四禅而住——这是增上心学。
Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti , ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā.
什么是增上慧学？于此，比库具慧，具足导向生灭之慧，圣的、抉择的、正导至苦尽的。他如实了知「这是苦」，如实了知「这是苦集」，如实了知「这是苦灭」，如实了知「这是导至苦灭之道」，如实了知「这些是诸漏」，如实了知「这是漏集」，如实了知「这是漏灭」，如实了知「这是导至漏灭之道」——这是增上慧学。
ti. Tāsaṃ taṇhānaṃ vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya; imā tisso sikkhāyo āvajjanto sikkheyya, pajānanto 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 vatteyyāti – tāsaṃ vinayā sadā sato sikkhe.
为了调伏、遍调伏、断除、止息、舍弃、寂静那些渴爱，应学增上戒，应学增上心，应学增上慧；作意这三学而应学，了知而应学，见而应学，观察而应学，确立心而应学，以信胜解而应学，策励精进而应学，现起念而应学，等持心而应学，以慧了知而应学，应证知而证知应学，应遍知而遍知应学，应断而断应学，应修习而修习应学，应作证而作证应学，应行、应正行、应受持而行——为了调伏那些，常具念而应学。
Tenāha bhagavā –
因此世尊说——
‘‘Mūlaṃ papañcasaṅkhāya, [iti bhagavā]
「戏论之根[世尊如是说]
Mantā asmīti sabbamuparundhe;
是『我是』之想,应完全调伏;
Yā kāci taṇhā ajjhattaṃ, tāsaṃ vinayā sadā sato sikkhe’’ti.
凡任何内在的渴爱,应常具念地修学调伏它们。」
nti. Yaṃ kiñci attano guṇaṃ jāneyya kusale vā dhamme abyākate vā dhamme. Katame attano guṇā? Uccā kulā pabbajito vā assaṃ , mahābhogakulā pabbajito vā assaṃ, uḷārabhogakulā pabbajito vā assaṃ, ñāto yasassī sagahaṭṭhapabbajitānanti vā assaṃ, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā assaṃ, suttantiko vā assaṃ, vinayadharo vā assaṃ, dhammakathiko vā assaṃ, āraññiko vā assaṃ, piṇḍapātiko vā assaṃ, paṃsukūliko vā assaṃ, tecīvariko vā assaṃ, sapadānacāriko vā assaṃ, khalupacchābhattiko vā assaṃ, nesajjiko vā assaṃ, yathāsanthatiko vā assaṃ, paṭhamassa jhānassa lābhīti vā assaṃ, dutiyassa jhānassa lābhīti vā assaṃ, tatiyassa jhānassa lābhīti vā assaṃ, catutthassa jhānassa lābhīti vā assaṃ, ākāsānañcāyatanasamāpattiyā lābhīti vā assaṃ, viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā assaṃ – ime vuccanti attano guṇā . Yaṃ kiñci attano guṇaṃ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yaṃ kiñci dhammamabhijaññā ajjhattaṃ. ti. Upajjhāyassa vā ācariyassa vā te guṇā assūti – atha vāpi bahiddhā.
凡任何自己的功德,他应知于善法或无记法中。什么是自己的功德?我是从高贵家族出家,或我是从大富家族出家,或我是从殊胜财富家族出家,或我是在家众与出家众中知名有声誉者,或我是衣、食、住处、病者所需药品资具的获得者,或我是经师,或我是持律者,或我是说法者,或我是住阿兰若者,或我是乞食者,或我是尘堆衣者,或我是持三衣者,或我是次第乞食行者,或我是食后不食者,或我是常坐不卧者,或我是随处住者,或我是初禅那的获得者,或我是第二禅那的获得者,或我是第三禅那的获得者,或我是第四禅那的获得者,或我是空无边处等至的获得者,或我是识无边处等至...无所有处等至...非想非非想处等至的获得者——这些称为自己的功德。凡任何自己的功德,他应知、应了知、应遍知、应证知、应通达——凡任何法以证智于内在。或那些功德属于戒师或老师——或者于外。
ti. Attano vā guṇena paresaṃ vā guṇena thāmaṃ na kareyya, thambhaṃ na kareyya, mānaṃ na kareyya, unnatiṃ na kareyya, unnamaṃ na kareyya, na tena mānaṃ janeyya, na tena thaddho assa patthaddho paggahitasiroti – na tena thāmaṃ kubbetha.
以自己的功德或以他人的功德,不应作强力,不应作傲慢,不应作慢,不应作高举,不应作昂首,不应以此生起慢,不应以此而刚硬、僵硬、昂首——不应以此作强力。
ti. Satānaṃ santānaṃ sappurisānaṃ buddhānaṃ buddhasāvakānaṃ paccekabuddhānaṃ sā nibbutīti na vuttā na pavuttā na ācikkhitā na desitā na paññapitā na paṭṭhapitā na vivaṭā na vibhattā na uttānīkatā nappakāsitāti – na hi sā nibbuti sataṃ vuttā.
诸善者、寂静者、善人、诸佛、佛弟子、辟支佛,那寂灭未被说、未被宣说、未被告知、未被教导、未被施设、未被建立、未被开显、未被分别论、未被阐明、未被显示——那寂灭确实未被诸善者所说。
Tenāha bhagavā –
因此世尊说——
‘‘Yaṃ kiñci dhammamabhijaññā, ajjhattaṃ atha vāpi bahiddhā;
「凡任何法以证智,于内在或者于外;」
Na tena thāmaṃ kubbetha, na hi sā nibbuti sataṃ vuttā’’ti.
不应以此而作努力,因为诸善者说那不是寂静。
ti. ‘‘Seyyohamasmī’’ti atimānaṃ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti – seyyo na tena maññeyya.
不应因出生、族姓、家族、容貌美好、财富、财产、工作处、技艺处、明处、多闻、辩才或任何其他事物而生起「我较胜」的过慢——不应以此而认为「较胜」。
ti. ‘‘Hīnohamasmī’’ti omānaṃ na janeyya jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. ‘‘Sadisohamasmī’’ti mānaṃ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti – nīceyyo atha vāpi sarikkho.
不应因出生、族姓……乃至……任何其他事物而生起「我较劣」的卑慢。不应因出生、族姓、家族、容貌美好、财富、财产、工作处、技艺处、明处、多闻、辩才或任何其他事物而生起「我相等」的慢——较劣或相等。
ti. Anekavidhehi ākārehi phuṭṭho pareto samohito samannāgatoti – phuṭṭho anekarūpehi.
以种种行相被触、被缠、被迷惑、具足——被种种色所触。
ti. vuccati attā. Attānaṃ kappento vikappento vikappaṃ āpajjanto na tiṭṭheyyāti – nātumānaṃ vikappayaṃ tiṭṭhe.
称为我。作我想、分别论、陷入分别论而不应住——不应住于分别论我慢。
Tenāha bhagavā –
因此世尊说:
‘‘Seyyo na tena maññeyya, nīceyyo atha vāpi sarikkho;
「不应以此而认为较胜,较劣或相等;
Phuṭṭho anekarūpehi, nātumānaṃ vikappayaṃ tiṭṭhe’’ti.
被种种色所触,不应住于分别论我慢。」
ti. Ajjhattaṃ rāgaṃ sameyya, dosaṃ sameyya, mohaṃ sameyya, kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ … mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe darathe… sabbe pariḷāhe… sabbe santāpe… sabbākusalābhisaṅkhāre sameyya upasameyya vūpasameyya nibbāpeyya paṭipassambheyyāti – ajjhattamevupasame.
于内平息贪,平息嗔,平息痴,平息忿……(中略)……平息恨……平息覆……平息恼……平息嫉……平息悭……平息诳……平息谄……平息傲……平息激……平息慢……平息过慢……平息憍……平息放逸……平息一切烦恼……平息一切恶行……平息一切热恼……平息一切热苦……平息一切热恼……平息一切不善行,应平息、应寂止、应止息、应灭尽、应使之寂静——于内寂止。
ti. Aññato asuddhimaggena, micchāpaṭipadāya, aniyyānapatena, aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭipassaddhiṃ na eseyya na gaveseyya na pariyeseyyāti – na aññato bhikkhu santimeseyya.
不应从其他须跋道、从邪道、从非出离道、从须跋以外、从正勤以外、从神足以外、从根以外、从力以外、从觉支以外、从圣八支道以外,寻求寂静、寻求寂止、寻求止息、寂灭、寂静,不应寻求、不应遍求、不应遍寻——比库不应从其他寻求寂静。
ti. Ajjhattaṃ rāgaṃ santassa, dosaṃ santassa, mohaṃ santassa…pe… sabbākusalābhisaṅkhāre santassa upasantassa vūpasantassa nibbutassa paṭipassaddhiyāti – ajjhattaṃ upasantassa.
于内贪已寂静者、嗔已寂静者、痴已寂静者……(中略)……一切不善行已寂静、已寂止、已止息、已寂灭、已寂静者——于内已寂静者。
ti. ti paṭikkhepo. ti attadiṭṭhi natthi; ti ucchedadiṭṭhi natthi. ti gahitaṃ natthi; ti muñcitabbaṃ natthi. Yassatthi gahitaṃ, tassatthi muñcitabbaṃ. Tassa gahitaṃ gāhaṃ muñcanaṃ samatikkanto arahā vuddhipārihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – natthi attā kuto nirattā vā.
「无」是拒绝。「无」不是我见;「无」不是断见。「无」不是执取;「无」不是应舍弃。对于有执取者,有应舍弃。他已超越执取、所取、舍弃,是阿拉汉,已超越增减。他已住立、已行梵行……(中略)……生死轮回,对他无再有——无我,何来无我?
Tenāha bhagavā –
因此世尊说——
‘‘Ajjhattamevupasame, na aññato bhikkhu santimeseyya;
「于内寂止,比库不应从其他寻求寂静;
Ajjhattaṃ upasantassa, natthi attā kuto nirattā vā’’ti.
于内已寂静者,无我,何来无我?」
ti. Samuddo caturāsītiyojanasahassāni ubbedhena gambhīro. Heṭṭhā cattārīsayojanasahassāni udakaṃ macchakacchapehi kampati. Upari cattārīsayojanasahassāni udakaṃ vātehi kampati. Majjhe cattārīsayojanasahassāni udakaṃ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti.
大海深八万四千由旬。下方四万由旬的水因鱼鳖而动摇。上方四万由旬的水因风而动摇。中间四万由旬的水不动摇、不震动、不摇动、不颤动、不震颤、不大震颤。未被激动、未被撞击、不动、不扰、寂静、止息,在那里波浪不生起,住立为海。如是,正如在中间海的波浪不生起而住立。
Atha vā sattannaṃ pabbatānaṃ antarikāsu sattasīdantarā mahāsamuddā. Tatra udakaṃ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti.
或者,在七座山之间有七百个中间海洋。那里的水不震动、不颤动、不摇动、不动摇、不颤抖、不震颤。未被激动、未被撞击、不动、不扰、不搅、寂静,那里不生起波浪,它是静止的海洋。如此,在中间,如同海洋不生起波浪,是静止的。
ti. nti opammasampaṭipādanaṃ. ti lābhepi na kampati, alābhepi na kampati, yasepi na kampati, ayasepi na kampati, pasaṃsāyapi na kampati, nindāyapi na kampati, sukhepi na kampati, dukkhepi na kampati na vikampati na calati na vedhati nappavedhati na sampavedhatīti – evaṃ ṭhito. ti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā ucchinnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anejo. Ejāya pahīnattā anejo ; so lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati, na calati na vedhati nappavedhati na sampavedhatīti – evaṃ ṭhito anejassa.
这是譬喻的施设。即:于利不震动,于无利不震动,于名誉不震动,于无名誉不震动,于赞叹不震动,于诽谤不震动,于乐不震动,于苦不震动、不颤动、不摇动、不动摇、不颤抖、不震颤——如此静止。动摇称为渴爱。凡是贪、贪染……(中略)……贪求、贪欲、不善根。凡此动摇之渴爱已被舍断、已被切断、已被完全切断、已寂静、已平息、须跋再生起、已被智火烧尽者,他被称为不动者。因舍断动摇故为不动者;他于利不动,于无利不动,于名誉不动,于无名誉不动,于赞叹不动,于诽谤不动,于乐不动,于苦不动、不摇动、不动摇、不颤抖、不震颤——如此静止的不动者。
ti. ti sattussadā – rāgussadaṃ , dosussadaṃ, mohussadaṃ, mānussadaṃ, diṭṭhussadaṃ, kilesussadaṃ, kammussadaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. ti kuhiñci kismiñci katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – ussadaṃ bhikkhu na kareyya kuhiñci.
即:七种增长——贪增长、嗔增长、痴增长、慢增长、见增长、烦恼增长、业增长,不应作、不应生、不应令生、不应产生、不应令产生。即:于任何处、于任何事物、于任何地方,于内或于外或于内外——比库不应于任何处作增长。
Tenāha bhagavā –
因此世尊说——
‘‘Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hoti;
「在中间,如同海洋,不生起波浪,是静止的;
Evaṃ ṭhito anejassa, ussadaṃ bhikkhu na kareyya kuhiñcī’’ti.
如此静止的不动者,比库不应于任何处作增长。」
ti. ti kittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitanti – akittayi . ti bhagavā pañcahi cakkhūhi vivaṭacakkhu – maṃsacakkhunāpi vivaṭacakkhu, dibbena cakkhunāpi vivaṭacakkhu, paññācakkhunāpi vivaṭacakkhu, buddhacakkhunāpi vivaṭacakkhu, samantacakkhunāpi vivaṭacakkhu.
即:已称赞、已宣说、已教导、已施设、已建立、已开显、已分别论、已阐明、已显示——已称赞。即:世尊以五眼为开眼者——以肉眼也是开眼者,以天眼也是开眼者,以慧眼也是开眼者,以佛眼也是开眼者,以普眼也是开眼者。
Kathaṃ bhagavā maṃsacakkhunāpi vivaṭacakkhu? Maṃsacakkhumhipi bhagavato pañca vaṇṇā saṃvijjanti – nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. Akkhilomāni ca bhagavato yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ . Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhayato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ siniddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ . Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ. Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadā hipi caturaṅgasamannāgato andhakāro hoti. Sūriyo vā atthaṅgato hoti. Kāḷapakkho ca uposatho hoti. Tibbo ca vanasaṇḍo hoti. Mahā ca kāḷamegho abbhuṭṭhito hoti. Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekañce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya. Taññeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikaṃ maṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi vivaṭacakkhu.
世尊如何以肉眼也是开眼者?世尊的肉眼中也具有五种色——青色、黄色、红色、黑色、白色。世尊的眼睫毛及眼睫毛所依处是青色,极青色,悦意,可观,如乌玛花。其外围是黄色,极黄色,金色,悦意,可观,如咖尼咖拉花。世尊的两眼角是红色,极红色,悦意,可观,如因陀苟巴咖虫。中间是黑色,极黑色,不粗糙,润泽,悦意,可观,如阿答利德答咖宝石。其外围是白色,极白色,白净,明净,悦意,可观,如奥沙地星。以此,世尊以普通的、自身所摄的、由过去善行业所生的肉眼,日夜见周围一由旬。即使有四支具足的黑暗:太阳已落下,黑分的伍波萨他日,浓密的森林,大黑云已升起。即使在如此四支具足的黑暗中,也见周围一由旬。没有墙壁或门或围墙或山或灌木或藤蔓作为见色的障碍。若以一粒芝麻作标记投入芝麻堆中,能取出那同一粒芝麻。世尊的普通肉眼如此清净。如此,世尊以肉眼也是开眼者。
Kathaṃ bhagavā dibbena cakkhunāpi vivaṭacakkhu? Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate. Yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā , te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti . Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. Ākaṅkhamāno ca bhagavā ekampi lokadhātuṃ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuyo passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi lokadhātuṃ passeyya. Yāvatakaṃ vā pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi vivaṭacakkhu.
世尊如何以天眼也是开眼者?世尊以清净、超越人的天眼,见到众生死时、生时,卑贱、高贵,美好、丑陋,善趣、恶趣。他了知众生随业流转——「这些尊者众生具足身恶行,具足语恶行,具足意恶行,诽谤圣者,邪见者,受持邪见业,他们身坏命终后,生于苦界、恶趣、堕处、地狱。或者这些尊者众生具足身善行,具足语善行,具足意善行,不诽谤圣者,正见者,受持正见业,他们身坏命终后,生于善趣、天界」。如此,以清净、超越人的天眼,他见到众生死时、生时,卑贱、高贵,美好、丑陋,善趣、恶趣;他了知众生随业流转。若世尊希望,他能见一个世界,能见二个世界,能见三个世界,能见四个世界,能见五个世界,能见十个世界,能见二十个世界,能见三十个世界,能见四十个世界,能见五十个世界,能见一百个世界,能见小千世界,能见二千中千世界,能见三千世界,能见大千世界。或者他希望多少,就能见多少。世尊的天眼如此清净。世尊如此以天眼也是开眼者。
Kathaṃ bhagavā paññācakkhunāpi vivaṭacakkhu? Bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā anijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā.
世尊如何以慧眼也是开眼者?世尊是大慧者、广慧者、喜慧者、速慧者、利慧者、择法慧者、善于慧之分别论者、已分别论智者、已证得无碍解者、已得四无畏者、持十力者、人中牛王、人中狮子、人中龙、人中良马、人中重担荷负者、无量智者、无量威力者、无量名声者、富者、大富者、财富者、导师、调御者、随导者、教导者、令随觉者、令见者、令喜悦者。世尊是未生起之道的令生起者,未生之道的令生者,未说之道的说者,道之知者、道之见者、道之巧者,而现在诸弟子是随道而住者,后来具足者。
So hi bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.
世尊知而知,见而见,已成眼者、已成智者、已成法者、已成梵者,说者、宣说者、义之引导者、不死之施与者、法主、如来。世尊没有未知的、未见的、未了知的、未作证的、未以慧触的。关于过去、未来、现在,一切法以一切行相来到佛世尊的智门前。凡有任何应被引导的、应被知的——自利或利他或两者之利,现法利或来世利,浅利或深利,隐蔽利或覆藏利,应被引导之利或已被引导之利,无过失之利或无烦恼之利,清净之利或胜义利,一切那些都在佛智中转起。
Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti sabbaṃ vacīkammaṃ… sabbaṃ manokammaṃ… atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate paccuppanne appaṭihataṃ ñāṇaṃ. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammāphusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā.
佛世尊的一切身业随智转起,一切语业……一切意业……佛世尊于过去的智无障碍,于未来、现在的智无障碍。凡多少应被引导的就有多少智,凡多少智就有多少应被引导的;智以应被引导为边际,应被引导以智为边际,超越应被引导智不转起,超越智没有应被引导之境。这些法互为边际而住。譬如两个鼓面正确接触,下面的鼓面不超越上面的,上面的鼓面不超越下面的,互为边际;同样地,佛世尊的应被引导与智互为边际而住。凡多少应被引导的就有多少智,凡多少智就有多少应被引导的;智以应被引导为边际,应被引导以智为边际。超越应被引导智不转起,超越智没有应被引导之境。这些法互为边际而住。
Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati .
佛世尊的智于一切法转起。一切法对佛世尊是系属于作意的、系属于希望的、系属于思惟的、系属于心生起的。佛世尊的智于一切众生转起。世尊知一切众生的意向,知随眠,知行,知胜解,他了知少尘者、多尘者、利根者、钝根者、善相者、恶相者、易教化者、难教化者、有能力者、无能力者的众生。有天的世间、有魔的、有梵天的,有沙门婆罗门的人群、有天人的,在佛智中转起。
Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati . Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi vivaṭacakkhu.
譬如凡任何鱼、龟,乃至帝弥帝弥嘎喇,在大海中转起;同样地,有天的世间、有魔的、有梵天的,有沙门婆罗门的人群、有天人的,在佛智中转起。譬如凡任何鸟,乃至嘎汝喇、韦那帖亚,在虚空的区域转起;同样地,即使那些慧如沙利子者,也在佛智的区域转起;佛智遍满、胜过天人的慧而住。即使那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者,精巧的、善于他论的、如毛端分裂者、以见破碎而行者,他们一再准备问题后,来到如来处问隐蔽的、覆藏的。那些问题被世尊说、被解答,已指示原因。那些被世尊提出的成就。然而世尊在那里超越,即是说在慧上。世尊如此以慧眼也是开眼者。
Kathaṃ bhagavā buddhacakkhunāpi vivaṭacakkhu? Bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā anuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma tiṭṭhanti anupalittāni udakena; evameva bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. Jānāti bhagavā – ‘‘ayaṃ puggalo rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito, ayaṃ vitakkacarito, ayaṃ saddhācarito, ayaṃ ñāṇacarito’’ti. Rāgacaritassa bhagavā puggalassa asubhakathaṃ katheti; dosacaritassa bhagavā puggalassa mettābhāvanaṃ ācikkhati; mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṃvāse niveseti; vitakkacaritassa bhagavā puggalassa ānāpānassatiṃ ācikkhati; saddhācaritassa bhagavā puggalassa pasādanīyaṃ nimittaṃ ācikkhati buddhasubodhiṃ dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca; attano ñāṇacaritassa bhagavā puggalassa ācikkhati vipassanānimittaṃ aniccākāraṃ dukkhākāraṃ anattākāraṃ.
世尊如何以佛眼也是开眼者?世尊以佛眼观察世间,见到众生少尘者、多尘者、利根者、钝根者、善相者、恶相者、易教化者、难教化者,一些见他世罪与怖畏而住者,一些不见他世罪与怖畏而住者。譬如在青莲池、红莲池或白莲池中,一些青莲、红莲或白莲生于水中、长于水中、不出水面、沉没而养育,一些青莲、红莲或白莲生于水中、长于水中、与水面齐平而立,一些青莲、红莲或白莲生于水中、长于水中、出离水面而立、不为水所染;同样地,世尊以佛眼观察世间,见到众生少尘者、多尘者、利根者、钝根者、善相者、恶相者、易教化者、难教化者,一些见他世罪与怖畏而住者,一些不见他世罪与怖畏而住者。世尊知——「此人是贪行者,此是嗔行者,此是痴行者,此是寻行者,此是信行者,此是智行者」。世尊对贪行人说须跋之说;世尊对嗔行人教导慈修习;世尊对痴行人以教授、遍问、时而听法、时而法谈、尊重共住来安立;世尊对寻行人教导入出息念;世尊对信行人教导令净信之相——佛之正觉、法之正法性、僧之正行道、以及诸戒;世尊对自己的智行人教导观相——无常行相、苦行相、无我行相。
‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;
「譬如立于山顶的岩石上,如何能见周围的人群;
Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;
如是,具慧者登上法所成的宫殿,具一切眼,
Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta’’nti.
无忧者应观察被忧所淹没、被生老所征服的众人。
Evaṃ bhagavā buddhacakkhunāpi vivaṭacakkhu.
如是,世尊以佛眼也是开眼者。
Kathaṃ bhagavā samantacakkhunāpi vivaṭacakkhu? vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upagato samupagato upapanno samupapanno samannāgato.
世尊如何以一切眼也是开眼者?所谓一切知智。世尊具足一切知智、完全具足、达到、完全达到、获得、完全获得、成就。
‘‘Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;
「于此,他没有未见之物,也没有未知、未应知之物;
Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.
凡有应知之物,他已遍知一切,如来因此而为一切眼者。」
Evaṃ bhagavā samantacakkhunāpi vivaṭacakkhūti – akittayi vivaṭacakkhu.
如是,世尊以一切眼也是开眼者——如是宣说开眼者。
nti. nti na itihitihaṃ, na itikirāya, na paramparāya, na piṭakasampadāya, na takkahetu, na nayahetu, na ākāraparivitakkena, na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhaṃ dhammanti – sakkhidhammaṃ. nti. ti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṃ madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā, sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā iti vā – ime vuccanti pākaṭaparissayā.
nti。nti 不是传说、不是传承、不是传统、不是藏的传承、不是推理、不是推论、不是思择行相、不是见审虑忍可,而是自己亲自证知、亲自体验的法——现法。nti。ti 有两种危险——明显的危险与隐藏的危险。什么是明显的危险?狮子、老虎、豹、熊、鬣狗、狼、野牛、大象、蛇、蝎子、蜈蚣,或盗贼、或人、或已作业者、或未作业者,或眼病、耳病、鼻病、舌病、身病、头病、耳病、口病、齿病、咳嗽、气喘、鼻炎、发烧、衰老、腹病、昏厥、痢疾、绞痛、霍乱、麻风、疮、癣、肺痨、癫痫、癣疥、疥癣、搔痒、抓痕、皮肤病、血胆病、糖尿病、痔疮、疖子、瘘管,胆汁所生之病、痰所生之病、风所生之病、(三者)和合之病、时节变化所生之病、不等护理所生之病、突发之病、业果报所生之病,寒、热、饥、渴、大便、小便、虻、蚊、风、热、爬虫类的接触等——这些称为明显的危险。
Katame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṃ māyā sāṭheyyaṃ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā – ime vuccanti paṭicchannaparissayā.
什么是隐覆的危险?身恶行、语恶行、意恶行、欲欲盖、嗔恨盖、昏沉睡眠盖、掉举追悔盖、疑盖、贪、嗔、痴、忿、恨、覆、恼、嫉、悭、诳、谄、傲慢、激情、慢、过慢、憍、放逸,一切烦恼、一切恶行、一切热恼、一切热苦、一切热恼苦、一切不善行——这些被称为隐覆的危险。
ti kenaṭṭhena parissayā? Parisahantīti parissayā, parihānāya saṃvattantīti parissayā, tatrāsayāti parissayā. Kathaṃ parisahantīti parissayā? Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. Evaṃ parisahantīti – parissayā.
以什么意义为危险?因为压迫故为危险,因为导向衰退故为危险,因为依止于此故为危险。如何因为压迫故为危险?那些危险压迫那个人、压制、征服、压倒、吞没、摧毁。如此因为压迫故——为危险。
Kathaṃ parihānāya saṃvattantīti parissayā? Te parissayā kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Katamesaṃ kusalānaṃ dhammānaṃ? Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogassa catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa – imesaṃ kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Evampi parihānāya saṃvattantīti – parissayā.
如何因为导向衰退故为危险?那些危险导向诸善法的障碍、衰退。什么诸善法?正道、随顺道、不违逆道、不相违道、随义道、法随法道、诸戒的圆满行、诸根的守护门、于食知量、致力于觉醒、念与正知、须跋的修习致力、四正勤、四神足、五根、五力、七觉支、圣八支道的修习致力——导向这些善法的障碍、衰退。如此也因为导向衰退故——为危险。
Kathaṃ tatrāsayāti parissayā? Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti; evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. Evampi tatrāsayāti – parissayā.
如何因为依止于此故为危险?在此,这些恶不善法生起,依止于身。犹如住在洞穴的众生依止洞穴而住,住在水中的众生依止水而住,住在森林的众生依止森林而住,住在树上的众生依止树而住;如是,在此这些恶不善法生起,依止于身。如此也因为依止于此故——为危险。
Vuttañhetaṃ bhagavatā – ‘‘sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.
世尊确实说过——「诸比库!有内住者、有教师的比库住于苦、不安乐。诸比库!比库如何有内住者、有教师而住于苦、不安乐?诸比库!于此,比库以眼见色后,生起恶不善法、伴随忆念与寻、结缚性的,它们住于内、随逐他,恶不善法。因此被称为有内住者。它们教导他,恶不善法教导他。因此被称为有教师。
‘‘Puna caparaṃ, bhikkhave, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharatī’’ti. Evampi tatrāsayāti – parissayā.
「再者,诸比库!比库以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,生起恶不善法、伴随忆念与寻、结缚性的,它们住于内、随逐他,恶不善法。因此被称为有内住者。它们教导他,恶不善法教导他。因此被称为有教师。诸比库!如此,比库有内住者、有教师而住于苦、不安乐。」如此也因为依止于此故——为危险。
Vuttañhetaṃ bhagavatā – ‘‘tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko; doso, bhikkhave…pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā’’ti.
世尊确实说过——「诸比库!这三种是内垢、内敌、内怨、内杀者、内对敌。哪三种?诸比库!贪是内垢、内敌、内怨、内杀者、内对敌;诸比库!嗔……诸比库!痴是内垢、内敌、内怨、内杀者、内对敌。诸比库!这三种是内垢、内敌、内怨、内杀者、内对敌。」
‘‘Anatthajanano lobho, lobho cittappakopano;
「贪生起非义利,贪扰乱心;
Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.
恐怖从内部生起，人们不了知它。
‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;
「贪者不知利益，贪者不见法；
Andhantamaṃ tadā hoti, yaṃ lobho sahate naraṃ.
当贪征服人时，那时即成盲暗。
‘‘Anatthajanano doso, doso cittappakopano;
「嗔生起无利益，嗔扰乱心；
Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.
恐怖从内部生起，人们不了知它。
‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;
「嗔怒者不知利益，嗔怒者不见法；
Andhantamaṃ tadā hoti, yaṃ doso sahate naraṃ.
当嗔征服人时，那时即成盲暗。
‘‘Anatthajanano moho, moho cittappakopano;
「痴生起无利益，痴扰乱心；
Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.
从内生起的恐惧,那些人不了知。
‘‘Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;
「愚痴者不知义,愚痴者不见法;
Andhantamaṃ tadā hoti, yaṃ moho sahate nara’’nti.
当痴迷控制人时,那时即成盲暗。」
Evampi tatrāsayāti – parissayā.
如此,在那里也有危险——诸危险。
Vuttañhetaṃ bhagavatā – ‘‘tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; doso kho, mahārāja…pe… moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.
因为世尊曾说:「大王,人的三种法从内生起时生起,为了无益、为了苦、为了不安乐住。哪三种?大王,贪是人的法,从内生起时生起,为了无益、为了苦、为了不安乐住;大王,嗔……大王,痴是人的法,从内生起时生起,为了无益、为了苦、为了不安乐住。大王,这三种人的法从内生起时生起,为了无益、为了苦、为了不安乐住。
‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;
「贪、嗔与痴,对恶心之人,
Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti.
从自身生起而伤害,如竹果伤害竹芯。」
Evampi tatrāsayāti – parissayā.
如此,在那里也有危险——诸危险。
Vuttañhetaṃ bhagavatā –
世尊确实说过——
‘‘Rāgo ca doso ca ito nidānā, aratī ratī lomahaṃso itojā;
「贪与嗔从此为因,不喜与喜、身毛竖立从此而生;
Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī’’ti.
从此生起意寻思,如童子放飞乌鸦。」
Evampi tatrāsayāti – parissayā.
如此,在那里也有随眠——诸危难。
nti parissayavinayaṃ parissayappahānaṃ parissayavūpasamaṃ parissayapaṭinissaggaṃ parissayapaṭipassaddhiṃ amataṃ nibbānanti – sakkhidhammaṃ parissayavinayaṃ.
诸危难的调伏、诸危难的舍断、诸危难的止息、诸危难的遣除、诸危难的寂静、不死、涅槃——现法的诸危难调伏。
ti. Paṭipadaṃ vadehi – sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ vadehi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – paṭipadaṃ vadehi. ti so nimmito buddhaṃ bhagavantaṃ ālapati. Atha vā yaṃ tvaṃ dhammaṃ ācikkhasi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi sabbaṃ taṃ sundaraṃ bhaddakaṃ kalyāṇaṃ anavajjaṃ sevitabbanti – paṭipadaṃ vadehi bhaddante.
请说道——正道、随顺道、不违逆道、不相违道、随义道、法随法道、诸戒的圆满行、诸根的守护门、于食知量、致力于觉醒、念与正知、须跋、四正勤、四神足、五根、五力、七觉支、圣八支道、涅槃及趣向涅槃之道,请说、请教导、请开示、请施设、请建立、请阐明、请分别论、请显示、请阐释——请说道。那位化作者向佛世尊说。或者,凡你所教导、所开示、所施设、所建立、所阐明、所分别论、所显示、所阐释的法,一切都是美好的、善妙的、殊胜的、无过失的、应当奉行的——尊者,请说道。
nti. nti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā. nti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhatamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – pātimokkhaṃ atha vāpi samādhiṃ.
戒是基础、根本、行、律仪、防护、门、首要,为了诸善法的获得。心的住立、确立、不动、不散乱、不散动、不动摇的心性、止、定根、定力、正定——别解脱或者定。
Tenāha so nimmito –
因此,那位化作者说——
‘‘Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;
「他宣说了开眼者、亲证法、危险的调伏；」
Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ atha vāpi samādhi’’nti.
「尊者,请说道,以及巴帝摩卡或者定。」如何是眼贪者?这里,某人具有眼贪——「未见者应见,已见者应超越」,从园到园、从公园到公园、从村到村、从镇到镇、从城到城、从国到国、从地方到地方,从事长途游行、不定住的游行,并且为了见色而从事。如此是眼贪者。
ti. Kathaṃ cakkhuloloti? Idhekacco cakkhuloliyena samannāgato hoti – ‘‘adiṭṭhaṃ dakkhitabbaṃ , diṭṭhaṃ samatikkamitabba’’nti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto ca hoti rūpassa dassanāya. Evampi cakkhulolo hoti.
或者,比库进入俗家间、行于街道时,不防护而行,观看象、观看马、观看车、观看步兵、观看女人、观看男人、观看男孩、观看女孩、观看店铺、观看门口、向上观看、向下观看、四方观察而行。如此也是眼贪者。
Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārake olokento, kumārikāyo olokento, antarāpaṇaṃ olokento , gharamukhāni olokento, uddhaṃ olokento, adho olokento, disāvidisaṃ vipekkhamāno gacchati. Evampi cakkhulolo hoti.
或者,比库以眼见色后,成为取相者、取随相者。由于以眼根不防护而住,贪忧、诸恶不善法会流入,他不为其防护而行,不守护眼根,不达到眼根的防护。如此也是眼贪者。
Atha vā bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi cakkhulolo hoti.
或者,如某些尊敬的沙门婆罗门食用信施的食物后,他们从事如此的观看表演而住,即:舞蹈、歌唱、音乐、戏剧、说书、手乐、铜鼓、魔术、铁丸戏、竹戏、洗浴、象斗、马斗、水牛斗、公牛斗、山羊斗、公羊斗、公鸡斗、鹌鹑斗、棍斗、拳斗、角力、演习、点兵、布阵、阅兵等。如此也是眼贪者。
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā . Evampi cakkhulolo hoti.
如何不是眼贪者?这里,比库进入俗家间、行于街道时,防护而行,不观看象、不观看马、不观看车、不观看步兵、不观看女人、不观看男人、不观看男孩、不观看女孩、不观看店铺、不观看门口、不向上观看、不向下观看、不四方观察而行。如此不是眼贪者。
Kathaṃ na cakkhulolo hoti? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento, na itthiyo olokento, na purise olokento, na kumārake olokento, na kumārikāyo olokento, na antarāpaṇaṃ olokento, na gharamukhāni olokento, na uddhaṃ olokento, na adho olokento, na disāvidisāvipekkhamāno gacchati. Evampi na cakkhulolo hoti.
或者,比库以眼见色后,不成为取相者、不成为取随相者。由于以眼根不防护而住,贪忧、诸恶不善法会流入,他为其防护而行,守护眼根,达到眼根的防护。如此也不是眼贪者。
Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Evampi na cakkhulolo hoti.
或者,比库以眼见色后,不成为取相者、不成为取随相者。由于以眼根不防护而住,贪忧、诸恶不善法会流入,他为其防护而行,守护眼根,达到眼根的防护。如此也不是眼贪者。
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanā paṭivirato hoti. Evampi na cakkhulolo hoti.
又如某些沙门、婆罗门食用信施的食物后,他们从事如此的观看表演,即:舞蹈、歌唱、音乐、戏剧、讲古……乃至……观看军队等等。他远离如此的观看表演。如此,他也不贪着于眼。
ti. Cakkhuloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, cakkhuloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – cakkhūhi neva lolassa.
他应舍断眼贪、除去、使之灭尽、使之不存在,他应远离眼贪、离开、远离、出离、脱离、解脱、离缚,以无限制之心而住——眼不贪着。
nti. Gāmakathā vuccati bāttiṃsa tiracchānakathā, seyyathidaṃ – rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā yānakathā sayanakathā mālākathā gandhakathā ñātikathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā sūrakathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā. nti . Gāmakathāya sotaṃ āvareyya nivāreyya saṃvareyya rakkheyya gopeyya pidaheyya pacchindeyyāti – gāmakathāya āvaraye sotaṃ.
村俗谈论是指三十二种畜生论,即:王论、贼论、大臣论、军论、怖畏论、战争论、食论、饮论、衣论、乘论、卧具论、花鬘论、香论、亲戚论、村论、镇论、城论、国土论、女人论、英雄论、街谈论、井边论、亡灵论、种种论、世间传说、海洋传说、如是有无论等等。他应遮止耳、防护、防护、守护、保护、关闭、断除村俗谈论——遮止耳于村俗谈论。
ti. ti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā; te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti…pe… sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhitvā tena tena na tussanti, aparāparaṃ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Yassesā rasataṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya…pe… anavajjatā ca phāsuvihāro cāti.
根味、茎味、心材味、叶味、花味、果味、酸、甜、苦、辣、咸、碱、涩、辛辣、美味、不美味、冷、热。有些沙门、婆罗门贪着于味;他们以舌尖寻求美味而游行,他们得到酸的后寻求非酸的,得到非酸的后寻求酸的……乃至……得到冷的后寻求热的,得到热的后寻求冷的。他们得到任何味后都不满足于那个,寻求其他的,对可意的诸味染着、贪求、执取、迷醉、缠缚、系缚、系着、束缚。凡此味渴爱已舍断、根除……乃至……被智火所烧,他如理省察而食用食物,非为嬉戏……乃至……为了无过且安乐住。
Yathā vaṇaṃ ālimpeyya yāvadeva āruhaṇatthāya , yathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā puttamaṃsaṃ āhāraṃ āhāreyya yāvadeva kantārassa nittharaṇatthāya; evamevaṃ bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya…pe… anavajjatā ca phāsuvihāro cāti rasataṇhaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – rase ca nānugijjheyya.
如同涂药于伤口仅为了愈合的目的,或如同润滑车轴仅为了运载重担的目的,或如同食用子肉仅为了越过旷野的目的;如是,比库如理省察而食用食物,非为嬉戏……乃至……为了无过且安乐住。如此,他应舍断味渴爱、除去、使之灭尽、使之不存在,他应远离味渴爱、离开、远离、出离、脱离、解脱、离缚,以无限制之心而住——不贪求于诸味。
nti. ti dve mamattā – taṇhāmamattañca diṭṭhimamattañca …pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā cakkhuṃ na mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya; sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… rūpe… sadde… gandhe… rase… phoṭṭhabbe… 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 na mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya. ti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. nti apāyaloke…pe… āyatanaloketi – na ca mamāyetha kiñci lokasmiṃ.
有二种我所执:渴爱我所执与见我所执……乃至……此是渴爱我所执……乃至……此是见我所执。舍断渴爱我所执、断除见我所执后,他不执取眼为我所、不取、不执着、不固执;不执取耳……鼻……舌……身……色……声……香……味……触……家族……众……住所……利得……名声……赞誉……乐……衣……食……住所……病者所需医药资具……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、所觉、所识之法不执取为我所、不取、不执着、不固执。凡任何色所摄、受所摄、想所摄、行所摄、识所摄。于恶趣世间……乃至……处世间——不执取世间的任何事物为我所。
Tenāha bhagavā –
因此,世尊说——
‘‘Cakkhūhi neva lolassa, gāmakathāya āvaraye sotaṃ;
「眼不贪着,遮止耳于村俗谈论;」
Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmi’’nti.
不应贪着于味,不应在世间执取任何事物。
ti. ti rogaphasso. Rogaphassena phuṭṭho pareto samohito samannāgato assa; cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena…pe… ghānarogena… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… 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… ḍaṃsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato assāti – phassena yadā phuṭṭhassa.
病触。被病触所触、所困扰、所迷惑、所具有;被眼病所触、所困扰、所迷惑、所具有,被耳病……被鼻病……被舌病……被身病……被头病……被耳病……被口病……被齿病……被咳嗽……被气喘……被鼻炎……被热病……被老病……被腹病……被昏厥……被痢疾……被刺痛……被霍乱……被麻风……被疮……被癣……被痨病……被癫痫……被癣疮……被疥癣……被疥疮……被皮肤病……被湿疹……被血病……被胆汁病……被糖尿病……被肩病……被脓疮……被瘘管……由胆汁所生之病……由痰所生之病……由风所生之病……由(三者)和合所生之病……由时节变化所生之病……由不正当的行为所生之病……由外来侵害所生之病……由业果报所生之病……被寒……被热……被饥……被渴……被大便……被小便……被虻、蚊、风、热、爬虫类的接触所触、所困扰、所迷惑、所具有——当被触所触时。
ti. Ādevaṃ paridevaṃ ādevanaṃ paridevanaṃ ādevitattaṃ paridevitattaṃ vācā palāpaṃ vippalāpaṃ lālappaṃ lālappāyanaṃ lālappāyitattaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. ti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – paridevaṃ bhikkhu na kareyya kuhiñci.
不应作悲叹、哀号、悲叹、哀号、悲叹状态、哀号状态、言语、哭泣、号哭、哀泣、哀泣行为、哀泣状态,不应作、不应生起、不应令生起、不应产生、不应令产生。在任何地方、任何事物、任何处所,于内或于外或于内外——比库不应在任何地方作悲叹。
ti. Kāmabhavaṃ na jappeyya, rūpabhavaṃ na jappeyya, arūpabhavaṃ na jappeyya na pajappeyya nābhijappeyyāti – bhavañca nābhijappeyya.
不应渴求欲有,不应渴求色有,不应渴求无色有,不应祈求,不应渴求——不应渴求有。
ti. ti ekenākārena bhayampi bheravampi taññeva. Vuttañhetaṃ bhagavatā – ‘‘etaṃ nūna taṃ bhayaṃ bheravaṃ na jahe āgacchatī’’ti. Bahiddhārammaṇaṃ vuttaṃ sīhā byagghā dīpī acchā taracchā kokā mahiṃsā assā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā. Athāparena ākārena bhayaṃ vuccati ajjhattikaṃ cittasamuṭṭhānaṃ bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso, jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhīlabhayaṃ āvaṭṭabhayaṃ susukābhayaṃ ājīvikabhayaṃ asilokabhayaṃ parisāya sārajjabhayaṃ madanabhayaṃ duggatibhayaṃ bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. ti bherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – bheravesu ca na sampavedheyya.
以一种方式,恐惧与怖畏是同一的。因为世尊曾说:「那恐惧怖畏确实不会来到而舍弃。」外在所缘已说:狮子、老虎、豹、熊、鬣狗、狼、野牛、马、象、蛇、蝎子、蜈蚣,或盗贼、或人类、或作恶者、或未作恶者。又以另一种方式,恐惧被称为内在的、由心所生的恐惧、可怖、战栗、毛骨悚然、心的激动、惊恐:生之恐惧、老之恐惧、病之恐惧、死之恐惧、王之恐惧、贼之恐惧、火之恐惧、水之恐惧、自我谴责之恐惧、他人谴责之恐惧、刑罚之恐惧、恶趣之恐惧、波浪之恐惧、鳄鱼之恐惧、漩涡之恐惧、鲨鱼之恐惧、生计之恐惧、恶名之恐惧、在众中怯场之恐惧、迷醉之恐惧、恶趣之恐惧、恐惧、可怖、战栗、毛骨悚然、心的激动、惊恐。见到或听到怖畏时,不应颤抖、不应战栗、不应极度战栗、不应恐惧、不应极度恐惧、不应遍恐惧、不应害怕、不应陷入惊恐,应是无畏的、不战栗的、不惊恐的、不逃避的,应住于已舍断恐惧怖畏、已离毛骨悚然——在诸怖畏中不应战栗。
Tenāha bhagavā –
因此世尊说:
‘‘Phassena yadā phuṭṭhassa, paridevaṃ bhikkhu na kareyya kuhiñci;
「当被触所触时,比库不应在任何地方作悲叹;
Bhavañca nābhijappeyya, bheravesu ca na sampavedheyyā’’ti.
不应渴求有,在诸怖畏中不应战栗。」
nti. nti odano kummāso sattu maccho maṃsaṃ. nti aṭṭha pānāni – ambapānaṃ, jambupānaṃ, cocapānaṃ, mocapānaṃ, madhupānaṃ , muddikapānaṃ, sālukapānaṃ, phārusakapānaṃ. Aparānipi aṭṭha pānāni – kosambapānaṃ, kolapānaṃ, badarapānaṃ, ghatapānaṃ, telapānaṃ, payopānaṃ, yāgupānaṃ, rasapānaṃ. nti piṭṭhakhajjakaṃ, pūvakhajjakaṃ, mūlakhajjakaṃ, tacakhajjakaṃ, pattakhajjakaṃ, pupphakhajjakaṃ, phalakhajjakaṃ. nti cha cīvarāni – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅganti – annānamatho pānānaṃ khādanīyānamathopi vatthānaṃ.
等。等,饭、豆粥、炒粉、鱼、肉。等,八种饮料——芒果饮、阎浮饮、椰子饮、香蕉饮、蜜饮、葡萄饮、莲藕饮、粗果饮。另外八种饮料——酸枣饮、枣饮、枣椰饮、酥饮、油饮、乳饮、粥饮、汁饮。等,面食、糕点、根食、皮食、叶食、花食、果食。等,六种衣——麻布、棉布、丝绸、羊毛、麻衣、大麻。等——食物、饮料、副食以及衣服。
ti. ti laddhā labhitvā adhigantvā vinditvā paṭilabhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṃ nijigīsanatāya , na kaṭṭhadānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cāṭukamyatāya, na muggasūpyatāya , na pāribhaṭayayatāya, na pīṭhamaddikatāya , na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesaniyena, na vejjakammena, na navakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti – laddhā. ti annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – laddhā na sannidhiṃ kayirā.
等。等,获得、得到、证得、获取、取得,不以诡诈、不以饶舌、不以现相、不以嗔骂、不以利求利、不以施木、不以施竹、不以施叶、不以施花、不以施果、不以施沐浴、不以施粉、不以施土、不以施齿木、不以施漱口水、不以谄媚、不以豆汤、不以奉承、不以按摩床座、不以地相术、不以畜生明、不以肢体术、不以星宿术、不以使者往来、不以信使往来、不以走使、不以医术、不以新业、不以团食换团食、不以布施后再布施,如法、平等地获得、得到、证得、获取、取得等——获得。等,不应作食物的储藏、饮料的储藏、衣服的储藏、车乘的储藏、卧具的储藏、香的储藏、资具的储藏,不应生起、不应产生、不应想、不应造作、不应令生起等——获得不应作储藏。
ti. Annaṃ vā na labhāmi , pānaṃ vā na labhāmi, vatthaṃ vā na labhāmi, kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, ‘‘appaññātomhī’’ti na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya , abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – na ca parittase tāni alabhamāno.
等。或者我不得食物,或者我不得饮料,或者我不得衣服,或者我不得家族,或者我不得众,或者我不得住所,或者我不得利养,或者我不得名声,或者我不得称赞,或者我不得安乐,或者我不得衣,或者我不得钵食,或者我不得住处,或者我不得病者所需药品资具,或者我不得看护病者,「我不为人知」,不应恐惧、不应惊恐、不应畏惧、不应害怕、不应陷入恐怖,应是无畏的、无惊的、无怖的、不逃避的,应舍断恐惧怖畏、离身毛竖立而住等——不得那些时不应畏惧。
Tenāha bhagavā –
因此世尊说——
‘‘Annānamatho pānānaṃ, khādanīyānamathopi vatthānaṃ;
「食物、饮料、副食以及衣服;
Laddhā na sannidhiṃ kayirā, na ca parittase tāni alabhamāno’’ti.
获得不应作储藏,不得那些时不应畏惧。」
ti. ti paṭhamenapi jhānena jhāyī, dutiyenapi jhānena jhāyī, tatiyenapi jhānena jhāyī, catutthenapi jhānena jhāyī, savitakkasavicārenapi jhānena jhāyī, avitakkavicāramattenapi jhānena jhāyī, avitakkaavicārenapi jhānena jhāyī, sappītikenapi jhānena jhāyī, nippītikenapi jhānena jhāyī, pītisahagatenapi jhānena jhāyī, sātasahagatenapi jhānena jhāyī, sukhasahagatenapi jhānena jhāyī, upekkhāsahagatenapi jhānena jhāyī, suññatenapi jhānena jhāyī, animittenapi jhānena jhāyī, appaṇihitenapi jhānena jhāyī, lokiyenapi jhānena jhāyī, lokuttarenapi jhānena jhāyī, jhānarato ekattamanuyutto paramatthagarukoti – jhāyī.
等。等,以第一禅那修禅,以第二禅那修禅,以第三禅那修禅,以第四禅那修禅,以有寻有伺的禅那修禅,以无寻唯伺的禅那修禅,以无寻无伺的禅那修禅,以有喜的禅那修禅,以无喜的禅那修禅,以喜俱的禅那修禅,以乐俱的禅那修禅,以悦俱的禅那修禅,以舍俱的禅那修禅,以空的禅那修禅,以无相的禅那修禅,以无愿的禅那修禅,以世间的禅那修禅,以出世间的禅那修禅,乐禅那、专一、致力于最上义等——修禅者。
ti. Kathaṃ pādalolo hoti? Idhekacco pādaloliyena samannāgato hoti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto viharati. Evampi pādalolo hoti.
等。如何是足游者?这里,某人具足足游,从园林到园林、从公园到公园、从村到村、从镇到镇、从城到城、从国到国、从地方到地方,致力于长途游行、不定住的游行而住。如此是足游者。
Atha vā bhikkhu antopisaṅghārāme pādaloliyena samannāgato hoti. Na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati vihārato vihāraṃ gacchati aḍḍhayogato aḍḍhayogaṃ gacchati pāsādato pāsādaṃ gacchati hammiyato hammiyaṃ gacchati guhāya guhaṃ gacchati leṇato leṇaṃ gacchati kuṭito kuṭiṃ gacchati kūṭāgārato kūṭāgāraṃ gacchati aṭṭato aṭṭaṃ gacchati māḷato māḷaṃ gacchati uddaṇḍato uddaṇḍaṃ gacchati upaṭṭhānasālato upaṭṭhānasālaṃ gacchati maṇḍalamāḷato maṇḍalamāḷaṃ gacchati rukkhamūlato rukkhamūlaṃ gacchati. Yattha vā pana bhikkhū nisīdanti tahiṃ gacchati, tattha ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ yānakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ iti bhavābhavakathaṃ iti vā. Evampi pādalolo hoti.
或者,比库在僧园内具有足游荡。无因无缘,心掉举、不寂静,从住处到住处,从精舍到精舍,从半屋到半屋,从楼阁到楼阁,从重阁到重阁,从洞窟到洞窟,从岩窟到岩窟,从小屋到小屋,从尖顶屋到尖顶屋,从高楼到高楼,从平台到平台,从高台到高台,从须跋堂到须跋堂,从圆形堂到圆形堂,从树下到树下。或者他去比库们坐的地方,在那里成为一人的第二者,或成为二人的第三者,或成为三人的第四者。在那里说许多杂秽语,即:王论、贼论、大臣论、军论、怖畏论、战争论、食论、饮论、衣论、乘论、卧具论、花鬘论、香论、亲戚论、村论、镇论、城论、国土论、女人论、英雄论、街谈论、井边论、亡者论、种种论、世间传说、海洋传说、如是有无论等。如此也是足游荡者。
ti. Pādaloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanā samannāgato brūhetā suññāgārānaṃ jhāyī jhānarato ekattamanuyutto paramatthagarukoti – jhāyī na pādalolassa.
他应舍断足游荡,应除去,应使之终结,应使之不存在。他应远离足游荡、离、离去、出离、脱离、解脱、离系,以离缚之心而住、行、游行、威仪、行动、守护、维持、度日。他应乐于独坐、喜爱独坐,致力于内心之止,不舍弃禅那,具足观,增长空闲处,禅修者、喜爱禅那,致力于独处,重视最上义——禅修者不足游荡。
ti. nti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ.
手追悔也是追悔,足追悔也是追悔,手足追悔也是追悔,于不如法者想为如法,于如法者想为不如法,于无过者想为有过,于有过者想为无过,凡如此之追悔、追悔性、追悔状态、心的后悔、意的懊恼——此称为追悔。
Api ca dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho, ‘‘kataṃ me vacīduccaritaṃ, akataṃ me vacīsucarita’’nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho, ‘‘kataṃ me manoduccaritaṃ, akataṃ me manosucaritanti…pe… ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti uppajjati kukkuccaṃ…pe… manovilekho, ‘‘kataṃ me adinnādānaṃ… kato me kāmesumicchācāro… kato me musāvādo… katā me pisuṇavācā… katā me pharusavācā… kato me samphappalāpo… katā me abhijjhā… kato me byāpādo… katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho . Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.
又,由于二因生起追悔、心的后悔、意的懊恼——由于已作与未作。如何由于已作与未作而生起追悔、心的后悔、意的懊恼?「我已作身恶行,我未作身善行」,生起追悔、心的后悔、意的懊恼;「我已作语恶行,我未作语善行」,生起追悔、心的后悔、意的懊恼;「我已作意恶行,我未作意善行」……「我已作杀生,我未作离杀生」,生起追悔……意的懊恼;「我已作不与取……我已作欲邪行……我已作妄语……我已作两舌……我已作粗恶语……我已作杂秽语……我已作贪……我已作嗔恨……我已作邪见,我未作正见」,生起追悔、心的后悔、意的懊恼。如此由于已作与未作而生起追悔、心的后悔、意的懊恼。
Atha vā ‘‘sīlesumhi na paripūrakārī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho, ‘‘indriyesumhi aguttadvāro’’ti…pe… ‘‘bhojane amattaññumhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’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… ‘‘samudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. ti kukkuccā ārameyya virameyya paṭivirameyya kukkuccaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya. Kukkuccā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – virame kukkuccā.
或者「我于诸戒不圆满」,生起追悔、心的后悔、意的懊恼;「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」……「我未舍断集」……「我未修习道」……「我未作证灭」,生起追悔、心的后悔、意的懊恼。他应远离追悔、离、离去,应舍断追悔,应除去,应使之终结,应使之不存在。他应远离追悔、离、离去、出离、脱离、解脱、离系,以离缚之心而住——「应离追悔」。
ti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro appamādo kusalesu dhammesu. ‘‘Kadāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu . ‘‘Kadāhaṃ aparipūraṃ vā samādhikkhandhaṃ…pe… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ… kadāhaṃ 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 thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – virame kukkuccā nappamajjeyya.
他应是恭敬作者、持续作者、坚定作者、不退缩行者、不舍弃意欲者、不舍弃重担者、于诸善法不放逸者。「我何时能圆满未圆满的戒蕴,或以慧随护已圆满的戒蕴?」凡于此之欲、勤、勇、勤勇、力、不退、念与正知、热诚、精勤、决意、勤修、于诸善法不放逸。「我何时能圆满未圆满的定蕴……慧蕴……解脱蕴……解脱智见蕴……我何时能遍知未遍知的苦,能舍断未舍断的烦恼,能修习未修习的道,能作证未作证的灭?」凡于此之欲、勤、勇、勤勇、力、不退、念与正知、热诚、精勤、决意、勤修、于诸善法不放逸——「应离追悔,不应放逸」。
ti. ti padasandhi…pe… āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti – athāsanesu sayanesu.
句连结……座称为所坐之处——床、椅、褥、板、兽皮片、草敷具、叶敷具、稻草敷具。卧具称为住所、精舍、半屋、楼阁、重阁、洞窟——「于诸座与诸卧具」。
ti. Appasaddesu appanigghosesu vijanavātesu manussarāhasseyyakesu paṭisallānasāruppesu senāsanesu careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – athāsanesu sayanesu appasaddesu bhikkhu vihareyya.
于少声、少音、远离风、隐秘于人、适合独坐的住所,应行、游行、住、威仪、行动、守护、维持、度日——「于诸座与诸卧具少声处,比库应住」。
Tenāha bhagavā –
因此,世尊说:
‘‘Jhāyī na pādalolassa, virame kukkuccā nappamajjeyya;
「禅修者不应摇足,应离追悔,不应放逸;
Athāsanesu sayanesu, appasaddesu bhikkhu vihareyyā’’ti.
比库应住于少声的坐卧处。」
ti. Rattindivaṃ chakoṭṭhāsaṃ kāretvā pañcakoṭṭhāsaṃ paṭipajjeyya ekakoṭṭhāsaṃ nippajjeyyāti – niddaṃ na bahulīkareyya.
将昼夜分为六时段,应行于五时段,应卧于一时段——不应多作睡眠。
ti. Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyya pādepādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya.
于此,比库于日间以经行、坐禅净化心离诸障碍法,于夜初分以经行、坐禅净化心离诸障碍法,于夜中分以右胁作狮子卧,足足相叠,具念、正知,作意起来想,于夜后分起来以经行、坐禅净化心离诸障碍法。
ti jāgariyaṃ bhajeyya sambhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti – jāgariyaṃ bhajeyya.
应亲近、应遍亲近、应习行、应遍习行、应常习行、应遍常习行不眠——应亲近不眠。
ti. Ātappaṃ vuccati vīriyaṃ . Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggaho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. Iminā ātāpena upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati ātāpīti – jāgariyaṃ bhajeyya ātāpī.
热诚,称为精进。凡心的精进发起、努力、勤奋、勇猛、奋力、勇健、坚固、坚持、不懈怠的勤奋、不舍弃意欲、不舍弃重担、荷担重担、精进、精进根、精进力、正精进。以此热诚具备、遍具备、到达、遍到达、成就、遍成就、具足,他称为热诚者——应亲近不眠,热诚。
nti. ti tandī tandiyanā tandiyitattaṃ tandimanakatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ. Māyā vuccati vañcanikā cariyā. Idhekacco kāyena duccaritaṃ caritvā…pe… vācāya manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati. Mā maṃ jaññāti icchati, mā maṃ jaññāti saṅkappeti, mā maṃ jaññāti vācaṃ bhāsati, mā maṃ jaññāti kāyena parakkamati. Yā evarūpā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. nti idhekacco ativelaṃ dantavidaṃsakaṃ hasati. Vuttañhetaṃ bhagavatā – ‘‘kumārakamidaṃ, bhikkhave , ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakaṃ hasita’’nti.
懈怠、懈怠性、懈怠状态、懈怠作、懒惰、懒惰性、懒惰状态。诡诈,称为欺诈行。于此,某人以身行恶行……以语、以意行恶行后,为了隐藏它而生起恶欲:「愿他人不知我」,他希望,「愿他人不知我」,他思惟,「愿他人不知我」,他说语,「愿他人不知我」,他以身努力。凡如是的诡诈、狡猾、欺骗、诡计、诡计作、回避、隐藏、遍隐藏、覆盖、遍覆盖、不显露业、不开显业、隐蔽、恶作——这称为诡诈。于此,某人过度露齿而笑。因为世尊说:「比库们,于圣者之律中,这是幼稚的,即过度露齿而笑。」
ti dve khiḍḍā – kāyikā ca khiḍḍā vācasikā ca khiḍḍā. Katamā kāyikā khiḍḍā? Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti , khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅkacīrenapi kīḷanti , vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti – ayaṃ kāyikā khiḍḍā. Katamā vācasikā khiḍḍā? Mukhabherikaṃ mukhālambaraṃ mukhaḍiṇḍimakaṃ mukhavalimakaṃ mukhabheruḷakaṃ mukhadaddarikaṃ nāṭakaṃ lāpaṃ gītaṃ davakammaṃ – ayaṃ vācasikā khiḍḍā.
有两种游戏——身游戏和语游戏。什么是身游戏?以象游戏,以马游戏,以车游戏,以弓游戏,以八格棋游戏,以十格棋游戏,以空中游戏,以围棋游戏,以桑帝咖游戏,以卡利咖游戏,以卡帝咖游戏,以手杖游戏,以骰子游戏,以泥画游戏,以犁游戏,以翻筋斗游戏,以风车游戏,以叶笛游戏,以小车游戏,以小弓游戏,以字母游戏,以猜心游戏,以模仿残疾游戏——这是身游戏。什么是语游戏?口鼓、口钹、口鼓声、口铃声、口号角声、口铃铛声、戏剧、闲谈、歌唱、舞蹈——这是语游戏。
Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā…pe… ubho bhassakārakā… ubho adhikaraṇakārakā… ubho vivādakārakā… ubho vādino… ubho sallāpakā methunakāti vuccanti ; evameva ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃkāraṇā vuccati methunadhammo.
所谓交媾法,即那不正法、村夫法、鄙俗法、粗俗法、湿润法、秘密法、二二和合。为何称为交媾法?因为是两个染着者、极染着者、漏泄者、被缠缚者、心被夺取者、两个相似者的法,因此称为交媾法。正如两个争吵者被称为交媾者,两个争论者...两个喧哗者...两个诤事者...两个争执者...两个论辩者...两个交谈者被称为交媾者;同样地,因为是两个染着者、极染着者、漏泄者、被缠缚者、心被夺取者、两个相似者的法,因此称为交媾法。
ti dve vibhūsā – atthi agāriyassa vibhūsā, atthi pabbajitassa vibhūsā. Katamā agāriyassa vibhūsā? Kesā ca massu ca mālā ca gandhā ca vilepanā ca ābharaṇā ca pilandhanā ca vatthañca sayanāsanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāvilepanaṃ mukhacuṇṇakaṃ mukhalepaṃ hatthabandhaṃ sikhābandhaṃ daṇḍanāḷiyaṃ khaggaṃ chattaṃ citrā upāhanā uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā – ayaṃ agāriyassa vibhūsā. Katamā pabbajitassa vibhūsā? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā gedhitatā gedhitattaṃ capalatā cāpalyaṃ – ayaṃ pabbajitassa vibhūsā.
有两种装饰——有在家者的装饰,有出家者的装饰。什么是在家者的装饰?头发、胡须、花鬘、香料、涂香、装饰品、头巾、衣服、卧具、包裹、覆盖、按摩、沐浴、揉搓、镜子、眼药、花鬘涂香、面粉、面膏、手镯、发饰、手杖、管子、剑、伞、彩色鞋、头巾、宝珠、拂尘、白衣、长缨等——这是在家者的装饰。什么是出家者的装饰?衣装饰、钵装饰、住所装饰,或对此臭身或对外在资具的装饰、美化、嬉戏、玩弄、贪求、贪求性、轻浮、轻浮性——这是出家者的装饰。
nti. Tandiñca māyañca hassañca khiḍḍañca methunadhammañca savibhūsaṃ saparivāraṃ saparibhaṇḍaṃ saparikkhāraṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsaṃ.
应舍断懈怠、欺诈、嬉笑、游戏、交媾法连同装饰、连同眷属、连同随从、连同资具,应除去,应使之终结,应使之不存在——「应舍断懈怠、欺诈、嬉笑、游戏、交媾连同装饰」。
Tenāha bhagavā –
因此世尊说——
‘‘Niddaṃ na bahulīkareyya, jāgariyaṃ bhajeyya ātāpī;
「不应多作睡眠,应亲近觉醒,热诚者;
Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsa’’nti.
应舍断懈怠、欺诈、嬉笑、游戏、交媾连同装饰。」
nti. Āthabbaṇikā āthabbaṇaṃ payojenti, nagare vā ruddhe saṅgāme vā paccupaṭṭhite parasenapaccatthikesu paccāmittesu ītiṃ uppādenti, upaddavaṃ uppādenti, rogaṃ uppādenti, pajjarakaṃ karonti, sūlaṃ karonti, visūcikaṃ karonti, pakkhandikaṃ karonti. Evaṃ āthabbaṇikā āthabbaṇaṃ payojenti.
咒术师施行咒术,当城被围或战争临近时,对敌军、对手、仇敌制造灾祸,制造灾难,制造疾病,制造发烧,制造腹痛,制造霍乱,制造麻风病。如此咒术师施行咒术。
Supinapāṭhakā supinaṃ ādisanti, yo pubbaṇhasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo majjhanhikasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo sāyanhasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo purime yāme…pe… yo majjhime yāme… yo pacchime yāme… yo dakkhiṇena passena nipanno… yo vāmena passena nipanno… yo uttānaṃ nipanno… yo avakujja nipanno… yo candaṃ passati… yo sūriyaṃ passati… yo mahāsamuddaṃ passati… yo sineruṃ pabbatarājānaṃ passati… yo hatthiṃ passati… yo assaṃ passati… yo rathaṃ passati… yo pattiṃ passati… yo senābyūhaṃ passati… yo ārāmarāmaṇeyyakaṃ passati… yo vanarāmaṇeyyakaṃ passati… yo bhūmirāmaṇeyyakaṃ passati… yo pokkharaṇīrāmaṇeyyakaṃ passati, evaṃ vipāko hotīti. Evaṃ supinapāṭhakā supinaṃ ādisanti.
解梦者分别论梦:凡于上午时分见梦者,如此果报。凡于正午时分见梦者,如此果报。凡于傍晚时分见梦者,如此果报。凡于初夜分……凡于中夜分……凡于后夜分……凡右胁而卧者……凡左胁而卧者……凡仰卧者……凡俯卧者……凡见月者……凡见日者……凡见大海者……凡见须弥山王者……凡见象者……凡见马者……凡见车者……凡见步兵者……凡见军阵者……凡见园林可爱处者……凡见森林可爱处者……凡见大地可爱处者……凡见莲池可爱处者,如此果报。如此,解梦者分别论梦。
Lakkhaṇapāṭhakā lakkhaṇaṃ ādisanti – maṇilakkhaṇaṃ daṇḍalakkhaṇaṃ vatthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumārikālakkhaṇaṃ kumāralakkhaṇaṃ dāsilakkhaṇaṃ dāsalakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ goṇalakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vāti. Evaṃ lakkhaṇapāṭhakā lakkhaṇaṃ ādisanti.
解相者分别论相——宝石相、杖相、衣相、剑相、箭相、弓相、武器相、女相、男相、少女相、少年相、婢女相、奴仆相、象相、马相、水牛相、公牛相、母牛相、山羊相、绵羊相、鸡相、鹌鹑相、蜥蜴相、耳环相、龟相、鹿相等等。如此,解相者分别论相。
Nakkhattapāṭhakā nakkhattaṃ ādisanti. Aṭṭhavīsati nakkhattāni. Iminā nakkhattena gharappaveso kattabbo, iminā nakkhattena makuṭaṃ bandhitabbaṃ, iminā nakkhattena vāreyyaṃ kāretabbaṃ, iminā nakkhattena bījanīhāro kattabbo, iminā nakkhattena saṃvāso gantabboti. Evaṃ nakkhattapāṭhakā nakkhattaṃ ādisanti.
解星宿者分别论星宿。有二十八星宿。以此星宿应入宅,以此星宿应系冠,以此星宿应作围墙,以此星宿应播种,以此星宿应行房事。如此,解星宿者分别论星宿。
nti. Āthabbaṇañca supinañca lakkhaṇañca nakkhattañca no vidaheyya na careyya na samācareyya na samādāya vatteyya. Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti – āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ.
不应行咒术、梦、相、星宿,不应行,不应遍行,不应受持而行。或者不应取、不应学、不应持、不应受持、不应观察、不应应用——咒术、梦、相,不行,以及星宿。
ti. Virutaṃ vuccati migavākkaṃ. Migavākkapāṭhakā migavākkaṃ ādisanti – sakuntānaṃ vā catuppadānaṃ vā rutaṃ vassitaṃ jānantīti. Evaṃ migavākkapāṭhakā migavākkaṃ ādisanti. Gabbhakaraṇīyā gabbhaṃ saṇṭhāpenti. Dvīhi kāraṇehi gabbho na saṇṭhāti – pāṇakehi vā vātakuppehi vā. Pāṇakānaṃ vā vātakuppānaṃ vā paṭighātāya osadhaṃ dentīti. Evaṃ gabbhakaraṇīyā gabbhaṃ saṇṭhāpenti. ti pañca tikicchā – sālākiyaṃ, sallakattiyaṃ, kāyatikicchaṃ, bhūtiyaṃ, komārabhaccaṃ. ti buddhamāmako dhammamāmako saṅghamāmako, so vā bhagavantaṃ mamāyati bhagavā vā taṃ puggalaṃ pariggaṇhāti. Vuttañhetaṃ bhagavatā – ‘‘ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā na me te, bhikkhave, bhikkhū māmakā, apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te bhikkhū imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā te kho me, bhikkhave, bhikkhū māmakā na ca apagatā te , bhikkhave, bhikkhū imasmā dhammavinayā, te ca bhikkhū imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti’’.
「声」,是指兽语。解兽语者分别论兽语——知晓鸟类或四足兽的鸣叫声。如此,解兽语者分别论兽语。安胎者安置胎儿。由于二种原因胎儿不安住——由于虫或由于风病。为了对治虫或风病而给予药物。如此,安胎者安置胎儿。五种医疗——眼科、外科、身体医疗、鬼神医疗、儿科。「我的」,是指佛我的、法我的、僧我的,他视世尊为「我的」,或世尊摄受那个人。因为世尊说过:「诸比库,凡那些欺诳的、顽固的、饶舌的、傲慢的、轻浮的、不得定的比库,诸比库,他们不是我的比库,诸比库,那些比库已离此法律,那些比库在此法律中不得增长、增广、广大。诸比库,凡那些不欺诳的、不饶舌的、贤智的、持义的、善得定的比库,诸比库,他们是我的比库,诸比库,那些比库未离此法律,那些比库在此法律中得增长、增广、广大。」
‘‘Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;
「欺诳、顽固、饶舌、傲慢,轻浮、不得定;
Na te dhamme virūhanti, sammāsambuddhadesite.
他们不在法中增长,正等正觉者所说。
‘‘Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;
「不欺诳、不饶舌、贤智,持义、善得定;
Te ve dhamme virūhanti, sammāsambuddhadesite’’.
他们增长那些法,正等正觉者所教导的。
ti. Virutañca gabbhakaraṇañca tikicchañca māmako na seveyya na niseveyya na saṃseveyya nappaṭiseveyya na careyya na samācareyya na samādāya vatteyya. Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti – virutañca gabbhakaraṇaṃ tikicchaṃ māmako na seveyya.
咒术、使胎术、医术,我的弟子不应亲近、不应习近、不应常近、不应再近、不应行、不应等行、不应受持而行。或者不应取、不应执取、不应持、不应受持、不应作意、不应应用——咒术、使胎术、医术,我的弟子不应亲近。
Tenāha bhagavā –
因此世尊说——
‘‘Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ;
「阿他跋那、梦、相,不应知解,也不应星宿;
Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyā’’ti.
咒术、使胎术,医术,我的弟子不应亲近。」
ti. Idhekacce bhikkhū nindanti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā nindanti garahanti upavadanti, nindito garahito upavadito nindāya garahāya upavādena akittiyā avaṇṇahārikāya na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – nindāya nappavedheyya.
于此,某些比库以生、姓、家族、容色、财富、氏族、工作处、技艺处、明处、多闻、辩才或某种事物而诽谤、呵责、非难,被诽谤、被呵责、被非难时,以诽谤、呵责、非难、不名誉、恶名而不应动摇、不应震动、不应大震动、不应恐惧、不应大恐惧、不应遍恐惧、不应害怕、不应陷入惊恐,应是无畏的、无惊的、无怖的、不逃避的,应舍断恐怖畏惧、离毛竖而住——被诽谤不应震动。
ti. Idhekacce bhikkhū pasaṃsanti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā pasaṃsanti thomenti kittenti vaṇṇenti, pasaṃsito thomito kittito vaṇṇito pasaṃsāya thomanena kittiyā vaṇṇahārikāya unnatiṃ na kareyya unnamaṃ na kareyya mānaṃ na kareyya thambhaṃ na kareyya, na tena mānaṃ janeyya na tena thaddho assa patthaddho paggahitasiroti – na unnameyya pasaṃsito bhikkhu.
于此,某些比库以生、姓、家族、容色、财富、氏族、工作处、技艺处、明处、多闻、辩才或某种事物而称赞、赞叹、称扬、赞美,被称赞、被赞叹、被称扬、被赞美时,以称赞、赞叹、名誉、赞美而不应作举起、不应作高举、不应作慢、不应作傲慢,不应由此生慢、不应由此僵硬、僵直、昂首——比库被称赞不应高举。
ti. ti yo lobho lubbhanā lubbhitattaṃ sārāgo sārajjanā sārajjitattaṃ abhijjhā lobho akusalamūlaṃ. nti pañca macchariyāni – āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. ti yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpattiṃ byāpajjanā byāpajjitattaṃ, virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa. nti idhekacco pisuṇavāco hoti ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ.
「贪」者,即贪、贪求、贪求性,有染、有染着、有染着性,贪求、贪、不善根。「悭」者,五种悭——住处悭……执取称为悭。「嗔」者,即心的恼害、反恼害、恼害、反抗,忿、忿怒、大忿怒,嗔、嗔恨、大嗔恨,心的恼害、意恼害,忿、忿怒、忿怒性,嗔、嗔恨、嗔恨性,恼害、恼害、恼害性,敌对、反抗、暴戾、凶暴、心的不悦。「离间语」者,于此,某人是离间语者,从此处听闻而在彼处说以破坏这些人,或从彼处听闻而对这些人说以破坏那些人。如此,和合者的破坏者,或已破坏者的不使和合者,乐分裂、喜分裂、喜悦分裂,说造成分裂的语——这称为离间语。
Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā bhedādhippāyena vā. Kathaṃ piyakamyatāya pesuññaṃ upasaṃharati? Imassa piyo bhavissāmi manāpo bhavissāmi vissāsiko bhavissāmi abbhantariko bhavissāmi suhadayo bhavissāmīti. Evaṃ piyakamyatāya pesuññaṃ upasaṃharati. Kathaṃ bhedādhippāyena pesuññaṃ upasaṃharati? Kathaṃ ime nānā assu vinā assu vaggā assu dvedhā assu dvejjhā assu dve pakkhā assu bhijjheyyuṃ na samāgaccheyyuṃ dukkhaṃ na phāsu vihareyyunti. Evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. ti. Lobhañca macchariyañca kodhañca pesuññañca nudeyya panudeyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyya.
再者,以两种原因行两舌:因为想要亲爱,或者以破坏的意图。如何因为想要亲爱而行两舌?「我将成为此人的亲爱者,我将成为可意者,我将成为可信赖者,我将成为亲近者,我将成为善友」。如此因为想要亲爱而行两舌。如何以破坏的意图而行两舌?「如何使这些人不同、分离、分裂、分成两边、分成两派、分成两党、破裂、不和合、痛苦地住、不安乐地住」。如此以破坏的意图而行两舌。应驱除、应遣除、应舍断、应除去贪与悭吝、嗔与两舌,应使之灭尽、应使之不存在——应遣除贪与悭吝、嗔与两舌。
Tenāha bhagavā –
因此世尊说:
‘‘Nindāya nappavedheyya, na unnameyya pasaṃsito bhikkhu;
「比库不应因诽谤而动摇,不应因赞叹而高举;
Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyā’’ti.
应遣除贪与悭吝、嗔与两舌。」
ti. Ye kayavikkayā vinaye paṭikkhittā na te imasmiṃ atthe adhippetā. Kathaṃ kayavikkaye tiṭṭhati? Pañcannaṃ saddhiṃ pattaṃ vā cīvaraṃ vā aññaṃ vā kiñci parikkhāraṃ vañcaniyaṃ vā karonto udayaṃ vā patthayanto parivatteti. Evaṃ kayavikkaye tiṭṭhati. Kathaṃ kayavikkaye na tiṭṭhati? Pañcannaṃ saddhiṃ pattaṃ vā cīvaraṃ vā aññaṃ vā kiñci parikkhāraṃ na vañcaniyaṃ vā karonto na udayaṃ vā patthayanto parivatteti. Evaṃ kayavikkaye na tiṭṭhati. ti. Kayavikkaye na tiṭṭheyya na santiṭṭheyya, kayavikkayaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kayavikkayā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – kayavikkaye na tiṭṭheyya.
在律中被禁止的买卖,在此义中不是所指的。如何住于买卖?与五人一起,作欺骗或希求利益而转动钵或衣或其他任何资具。如此住于买卖。如何不住于买卖?与五人一起,不作欺骗、不希求利益而转动钵或衣或其他任何资具。如此不住于买卖。不应住于买卖、不应停留于买卖,应舍断买卖、应除去、应使之灭尽、应使之不存在,应远离买卖、离开、离去、出离、脱离、解脱、离系,以无限制之心而住——不应住于买卖。
ti. Katame upavādakarāti kilesā? Santeke samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno, te dūratopi passanti āsannāpi na dissanti cetasāpi cittaṃ pajānanti, devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti cetasāpi cittaṃ pajānanti. Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi upavadeyyuṃ. Katame oḷārikā kilesā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ – ime vuccanti oḷārikā kilesā. Katame majjhimā kilesā? Kāmavitakko byāpādavitakko vihiṃsāvitakko – ime vuccanti majjhimā kilesā. Katame sukhumā kilesā? Ñātivitakko, janapadavitakko, aparavitakko, parānudayatā paṭisaññutto vitakko , lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko – ime vuccanti sukhumā kilesā. Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi na upavadeyya upavādaṃ na kareyya upavādakare kilese na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, upavādakare kilese pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, upavādakarehi kilesehi ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya. ti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – upavādaṃ bhikkhu na kareyya kuhiñci.
什么是诽谤者?诸烦恼。有些沙门婆罗门具神通、具天眼、知他心,他们从远处也能见、近处也不被见、以心也能了知心,诸天女也有具神通者、具天眼者、知他心者,她们从远处也能见、近处也不被见、以心也能了知心。他们会以粗烦恼或中烦恼或细烦恼而诽谤。什么是粗烦恼?身恶行、语恶行、意恶行——这些称为粗烦恼。什么是中烦恼?欲寻、嗔寻、害寻——这些称为中烦恼。什么是细烦恼?亲戚寻、国土寻、不死寻、与怜悯他人相应的寻、与利养恭敬名闻相应的寻、与不被轻视相应的寻——这些称为细烦恼。不应以粗烦恼或中烦恼或细烦恼而诽谤、不应作诽谤、不应作诽谤的烦恼、不应生、不应令生、不应产生、不应令产生,应舍断诽谤的烦恼、应除去、应使之灭尽、应使之不存在,应远离诽谤的烦恼、离开、离去、出离、脱离、解脱、离系,以无限制之心而住。于任何处、于任何事、于任何地方、于内或于外或于内外——比库不应作诽谤于任何处。
ti. Kathaṃ gāme sajjati? Idha bhikkhu gāme gihīhi saṃsaṭṭho viharati sahanandī sahasokī sukhitesu sukhito dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā voyogaṃ āpajjati. Evampi gāme sajjati.
如何执着于村?此处比库与村中在家人混杂而住,与喜者共喜、与忧者共忧,于乐者为乐、于苦者为苦,于生起的事务工作中自己参与劳作。如此也执着于村。
Atha vā bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tatra tatra sajjati tatra tatra gaṇhāti tatra tatra bajjhati tatra tatra anayabyasanaṃ āpajjati. Evampi gāme sajjati.
或者比库于上午时分着衣、持钵衣,为了托钵而进入村或镇,以不守护的身、不守护的语、不守护的心、不现起的念、不防护的诸根。他于此处彼处执着、于此处彼处取着、于此处彼处被缚、于此处彼处遭遇灾祸不幸。如此也执着于村。
Kathaṃ gāme na sajjati? Idha bhikkhu gāme gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā voyogaṃ āpajjati. Evampi gāme na sajjati.
如何于村不执着?于此,比库于村中住,不与在家众混杂,不共喜、不共忧,不于快乐者快乐、不于痛苦者痛苦,于生起的应作事务不以自己参与劳作。如此亦于村不执着。
Atha vā bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. So tatra tatra na sajjati tatra tatra na gaṇhāti tatra tatra na bajjhati tatra tatra na anayabyasanaṃ āpajjati. Evampi gāme na sajjati. ti gāme na sajjeyya na gaṇheyya na bajjheyya na palibajjheyya, agiddho assa agadhito amucchito anajjhosanno vītagedho vigatagedho cattagedho…pe… brahmabhūtena attanā vihareyyāti – gāme ca nābhisajjeyya.
或者,比库于上午时分着下衣,持钵与衣,为了托钵而进入村或镇,以守护的身、守护的语、守护的心、现起的念、防护的诸根。他于彼彼处不执着、于彼彼处不取、于彼彼处不缚、于彼彼处不陷入灾难与不幸。如此亦于村不执着。如是「于村不应执着、不应取、不应缚、不应被缚,应无贪、无执取、无痴迷、无耽着,离贪、离贪欲、舍贪欲……乃至……应以梵化的自己而住」——于村不应执着。
ti. Katamā lapanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa āmisacakkhukassa lokadhammagarukassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anupiyabhāṇitā cātukamyatā muggasūpyatā pāribhaṭayatā parapiṭṭhimaṃsikatā , yā tattha saṇhavācatā sakhilavācatā sithilavācatā apharusavācatā – ayaṃ vuccati lapanā.
何为喋喋不休?依于利养恭敬名闻、恶欲、欲求显现、眼于利养、重世间法者,对他人的攀谈、喋喋不休、交谈、闲谈、共谈、奉承、共奉承、赞扬、共赞扬、悦耳之语、谄媚、豆汤般的奉承、恭维、舔他人的唾沫,于此的柔软语、松懈语、松弛语、不粗恶语——此称为喋喋不休。
Api ca dvīhi kāraṇehi janaṃ lapati – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati? ‘‘Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, yepi me aññe dātuṃ vā kātuṃ vā maññanti, tumhe nissāya tumhe sampassantā yampi me purāṇaṃ mātāpettikaṃ nāmadheyyaṃ tampi me antarahitaṃ. Tumhehi ahaṃ ñāyāmi asukassa kulūpako asukāya kulūpako’’ti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati.
又以二因而对人喋喋不休——或置自己于低而置他人于高而对人喋喋不休,或置自己于高而置他人于低而对人喋喋不休。如何置自己于低而置他人于高而对人喋喋不休?「你们对我多有助益,我依靠你们而获得衣、食、住所、病者所需之药资具,即使其他人想要给予或想要作,也是依靠你们、见到你们,连我过去父母所给的名字也消失了。我因你们而被知为某家族的依靠者、某家族的依靠者。」如此置自己于低而置他人于高而对人喋喋不休。
Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati? ‘‘Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjappamādaṭṭhānā paṭiviratā. Ahaṃ tumhākaṃ uddesaṃ demi, paripucchaṃ demi, uposathaṃ ācikkhāmi, navakammaṃ adhiṭṭhāmi. Atha pana tumhe maṃ ujjhitvā aññe sakkarotha garuṃ karotha mānetha pūjethā’’ti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati.
如何置自己于高而置他人于低而对人喋喋不休?「我对你们多有助益,你们来到我这里而皈依佛、皈依法、皈依僧团,离杀生、离不与取、离欲邪行、离妄语、离放逸之因的诸酒类。我给你们诵经、给你们问答、告知伍波萨他、主持新业处。然而你们舍弃我而恭敬其他人、尊重、尊敬、供养。」如此置自己于高而置他人于低而对人喋喋不休。
ti. Lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento janaṃ na lapayeyya, lapanaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, lapanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – lābhakamyā janaṃ na lapayeyya.
如是「为了利养、以利养为缘、以利养为因、为了利养的产生,成熟利养而不应对人喋喋不休,应舍断喋喋不休、除去、使之终结、使之不存在,应远离喋喋不休、离、离去、出离、脱离、解脱、离缚,以离系之心而住」——为了利养欲不应对人喋喋不休。
Tenāha bhagavā –
因此世尊说——
‘‘Kayavikkaye na tiṭṭheyya, upavādaṃ bhikkhu na kareyya kuhiñci;
「不应停留于买卖,比库不应于任何处作诽谤;」
Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyyā’’ti.
不应在村中过夜，不应为了利养欲而对人说话。
ti. Idhekacco katthī hoti vikatthī. So katthati vikatthati ahamasmi sīlasampannoti vā vatasampannoti vā sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Uccā kulā pabbajitoti vā mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā…pe… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na kattheyya na vikattheyya, katthaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, katthanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – na ca katthiko siyā bhikkhu.
于此，某人是自夸者、吹嘘者。他自夸、吹嘘：「我达上」或「具足行」或「达上行」或「以出生」或「以族姓」或「以家族」或「以容貌」或「以财富」或「以财产」或「以工作处」或「以技艺处」或「以学问处」或「以多闻」或「以辩才」或「以某某事物」。「从高贵家族出家」或「从大富家族出家」或「从殊胜富裕家族出家」或「是经师」或「持律者」或「说法者」或「住阿兰若者」……乃至……「是无想非非想处定的获得者」等而自夸、吹嘘。如此，不应自夸、不应吹嘘，应舍断自夸、应除去、应使之灭尽、应使之不存在，应远离自夸、离、离去、出离、脱离、解脱、离缚，以离束缚之心而住——比库不应是自夸者。
ti. Katamā payuttavācā? Idhekacco cīvarapayuttaṃ vācaṃ bhāsati, piṇḍapātapayuttaṃ vācaṃ bhāsati, senāsanapayuttaṃ vācaṃ bhāsati, gilānapaccayabhesajjaparikkhārapayuttaṃ vācaṃ bhāsati – ayampi vuccati payuttavācā.
什么是有关系之语？于此，某人说与衣有关系之语，说与食物有关系之语，说与住所有关系之语，说与病者所需药品资具有关系之语——这也称为有关系之语。
Atha vā cīvarahetu piṇḍapātahetu senāsanahetu gilānapaccayabhesajjaparikkhārahetu saccampi bhaṇati musāpi bhaṇati, pisuṇampi bhaṇati apisuṇampi bhaṇati, pharusampi bhaṇati apharusampi bhaṇati, samphappalāpampi bhaṇati asamphappalāpampi bhaṇati, mantāpi vācaṃ bhāsati – ayampi vuccati payuttavācā. Atha vā pasannacitto paresaṃ dhammaṃ deseti – ‘‘aho vata me dhammaṃ suṇeyyuṃ, sutvāva dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyu’’nti – ayaṃ vuccati payuttavācā. ti. Antamaso dhammadesanaṃ vācaṃ upādāya payuttavācaṃ na bhāseyya na katheyya na bhaṇeyya na dīpeyya na vohareyya, payuttaṃ vācaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, payuttavācāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – na ca vācaṃ payuttaṃ bhāseyya.
或者，为了衣、为了食物、为了住所、为了病者所需药品资具，说真实也说虚妄，说离间也说不离间，说粗恶也说不粗恶，说杂秽语也说非杂秽语，也说咒语——这也称为有关系之语。或者，以净信心为他人说法：「啊！愿他们听我说法，听了法后生起净信，已净信者对我表示净信之相」——这称为有关系之语。乃至，不应说、不应讲、不应言、不应显示、不应表达依于说法之语的有关系之语，应舍断有关系之语、应除去、应使之灭尽、应使之不存在，应远离有关系之语、离、离去、出离、脱离、解脱、离缚，以离束缚之心而住——不应说有关系之语。
ti. nti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ. Katamaṃ kāyikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi kāyikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi kāyikaṃ pāgabbhiyaṃ dasseti, bhojanasālāyapi kāyikaṃ pāgabbhiyaṃ dasseti, jantāgharepi kāyikaṃ pāgabbhiyaṃ dasseti, udakatitthepi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ pavisantopi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi kāyikaṃ pāgabbhiyaṃ dasseti.
有三种轻率：身轻率、语轻率、心轻率。什么是身轻率？于此，某人在僧团中也显示身轻率，在群体中也显示身轻率，在食堂中也显示身轻率，在浴室中也显示身轻率，在水边也显示身轻率，进入俗家间也显示身轻率，已进入俗家间也显示身轻率。
Kathaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati , ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti.
如何在僧团中显示身轻率？于此，某人在僧团中不作恭敬地推挤长老比库们而站立，推挤而坐，在前面站立，在前面坐，坐在高座上，覆头而坐，站着说话，挥动手臂说话。如此在僧团中显示身轻率。
Kathaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati , nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti.
如何在群体中显示身轻率？于此，某人在群体中不作恭敬地，当长老比库们无鞋行走时穿鞋行走，当在低经行处行走时在高经行处行走，当在地上行走时在经行处行走，推挤而站立，推挤而坐，在前面站立，在前面坐，坐在高座上，覆头而坐，站着说话，挥动手臂说话。如此在群体中显示身轻率。
Kathaṃ bhojanasālāya kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco bhojanasālāya acittīkārakato there bhikkhū anupakhajja nisīdati, navepi bhikkhū āsanena paṭibāhati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ bhojanasālāya kāyikaṃ pāgabbhiyaṃ dasseti.
如何在食堂中显示身轻率？于此，某人在食堂中不作恭敬地挤入长老比库们而坐，以座位阻挡新比库们，推挤而站立，推挤而坐，在前面站立，在前面坐，坐在高座上，覆头而坐，站着说话，挥动手臂说话。如此在食堂中显示身轻率。
Kathaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, anāpucchāpi kaṭṭhaṃ pakkhipati, anāpucchāpi dvāraṃ pidahati. Evaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti.
如何在暖房显示身的轻率?这里,某人在暖房不作意恭敬,碰撞长老比库们而站立,碰撞而坐,在前面站立,在前面坐,坐在高座上,不请问而投入柴火,不请问而关闭门。如此在暖房显示身的轻率。
Kathaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati . Evaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti.
如何在水边显示身的轻率?这里,某人在水边不作意恭敬,碰撞长老比库们而下水,在前面下水,碰撞而沐浴,在前面沐浴,在上游沐浴,碰撞而上岸,在前面上岸。如此在水边显示身的轻率。
Kathaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ pavisanto acittīkārakato there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkammapi therānaṃ bhikkhūnaṃ purato gacchati . Evaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti.
如何进入俗家间显示身的轻率?这里,某人进入俗家间不作意恭敬,碰撞长老比库们而行,在前面行,越过而在长老比库们前面行。如此进入俗家间显示身的轻率。
Kathaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho ‘‘na pavisa, bhante’’ti vuccamāno pavisati, ‘‘na tiṭṭha, bhante’’ti vuccamāno tiṭṭhati, ‘‘na nisīda, bhante’’ti vuccamāno nisīdati, anokāsampi pavisati, anokāsepi tiṭṭhati, anokāsepi nisīdati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca, yattha kulitthiyo kuladhītaro kulasuṇhāyo kulakumāriyo nisīdanti tatthapi sahasā pavisati, kumārakassa sīsampi parāmasati. Evaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti – idaṃ kāyikaṃ pāgabbhiyaṃ.
如何已进入俗家间显示身的轻率?这里,某人已进入俗家间,被说「尊者,勿进入」而进入,被说「尊者,勿站立」而站立,被说「尊者,勿坐」而坐,不被允许而进入,不在适当处站立,不在适当处坐,那些属于诸家族的内室、隐密处、遮蔽处,在那里家族妇女、家族女儿、家族媳妇、家族少女坐的地方,也突然进入,触摸小孩的头。如此已进入俗家间显示身的轻率——这是身的轻率。
Katamaṃ vācasikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi vācasikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi vācasikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi vācasikaṃ pāgabbhiyaṃ dasseti. Kathaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, pātimokkhaṃ uddisati , ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti.
什么是语的轻率?这里,某人去到僧团也显示语的轻率,去到众也显示语的轻率,已进入俗家间也显示语的轻率。如何去到僧团显示语的轻率?这里,某人去到僧团不作意恭敬长老比库们,不请问或不被请求而对来到寺院的比库们说法,解答问题,诵巴帝摩卡,站着而说,挥动手臂而说。如此去到僧团显示语的轻率。
Kathaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati; ārāmagatānaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti.
如何去到众显示语的轻率?这里,某人去到众不作意恭敬长老比库们,不请问或不被请求而对来到寺院的比库们说法,解答问题,站着而说,挥动手臂而说;对来到寺院的比库尼们、近事男们、近事女们说法,解答问题,站着而说,挥动手臂而说。如此去到众显示语的轻率。
Kathaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho itthiṃ vā kumāriṃ vā evamāha – ‘‘itthannāme itthaṃgotte kiṃ atthi? Yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi? Kiṃ pivissāma , kiṃ bhuñjissāma, kiṃ khādissāma, kiṃ vā atthi, kiṃ vā me dassathā’’ti vippalapati. Evaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti – idaṃ vācasikaṃ pāgabbhiyaṃ.
如何已进入俗家间显示语的轻率?这里,某人已进入俗家间对妇女或少女如此说——「某名某姓者,有什么?有粥吗?有饭吗?有副食吗?我们将喝什么?我们将吃什么?我们将嚼什么?有什么?你们将给我什么?」而闲谈。如此已进入俗家间显示语的轻率——这是语的轻率。
Katamaṃ cetasikaṃ pāgabbhiyaṃ? Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na uḷārabhogakulā pabbajito samāno uḷārabhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na suttantiko samāno suttantikena saddhiṃ sadisaṃ attānaṃ karoti cittena, na vinayadharo samāno vinayadharena… na dhammakathiko samāno dhammakathikena… na āraññiko samāno āraññakena… na piṇḍapātiko samāno piṇḍapātikena… na paṃsukūliko samāno paṃsukūlikena… na tecīvariko samāno tecīvarakena… na sapadānacāriko samāno sapadānacārikena… na khalupacchābhattiko samāno khalupacchābhattikena… na nesajjiko samāno nesaññikena… na yathāsanthatiko samāno yathāsanthatikena saddhiṃ sadisaṃ attānaṃ karoti cittena, na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṃ sadisaṃ attānaṃ karoti cittena, na dutiyassa jhānassa lābhī samāno dutiyassa… na tatiyassa jhānassa lābhī samāno tatiyassa… na catutthassa jhānassa lābhī samāno lābhī samāno catutthassa… na ākāsānañcāyatanasamāpattiyā lābhī samāno ākāsanañcāyatanasamāpattiyā… na viññāṇañcāyatanasamāpattiyā lābhī samāno viññāṇañcāyatana samāpattiyā… na ākiñcaññāyatanasamāpattiyā lābhī samāno ākiñcaññāyatana samāpattiyā… na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṃ sadisaṃ attānaṃ karoti cittena – idaṃ cetasikaṃ pāgabbhiyaṃ. ti pāgabbhiyaṃ na sikkheyya na careyya na ācareyya na samācareyya na samādāya vatteyya, pāgabbhiyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pāgabbhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pāgabbhiyaṃ na sikkheyya.
什么是心的轻率?这里,某人不是从高贵家族出家,以心使自己与从高贵家族出家者相等;不是从大财富家族出家,以心使自己与从大财富家族出家者相等;不是从殊胜财富家族出家,以心使自己与从殊胜财富家族出家者相等;不是经师,以心使自己与经师相等;不是持律者,以心使自己与持律者相等;不是说法者,以心使自己与说法者相等;不是住林野者,以心使自己与住林野者相等;不是乞食者,以心使自己与乞食者相等;不是尘堆衣者,以心使自己与尘堆衣者相等;不是持三衣者,以心使自己与持三衣者相等;不是常乞食者,以心使自己与常乞食者相等;不是食后不食者,以心使自己与食后不食者相等;不是不卧者,以心使自己与不卧者相等;不是随处住者,以心使自己与随处住者相等;不是初禅的获得者,以心使自己与初禅的获得者相等;不是第二禅的获得者,以心使自己与第二禅的获得者相等;不是第三禅的获得者,以心使自己与第三禅的获得者相等;不是第四禅的获得者,以心使自己与第四禅的获得者相等;不是空无边处等至的获得者,以心使自己与空无边处等至的获得者相等;不是识无边处等至的获得者,以心使自己与识无边处等至的获得者相等;不是无所有处等至的获得者,以心使自己与无所有处等至的获得者相等;不是非想非非想处等至的获得者,以心使自己与非想非非想处等至的获得者相等——这是心的轻率。不应学轻率,不应行,不应作,不应实行,不应受持而行,应舍断轻率,应除去,应使之终结,应使之成为不存在,应远离轻率,离,别离,出离,离弃,解脱,离系,以离缚之心而住——不应学轻率。
ti. Katamā viggāhikā kathā? Idhekacco evarūpiṃ kathaṃ kattā hoti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti. Vuttañhetaṃ bhagavatā – ‘‘viggāhikāya kho, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā’’ti. ti. Viggāhikaṃ kathaṃ na katheyya na bhaṇeyya na dīpeyya na vohareyya, viggāhikaṃ kathaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, viggāhikakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – kathaṃ viggāhikaṃ na kathayeyya.
三、什么是诤论语?这里,某人是这样说话的:「你不了知此法、律……或者如果你能够,请解开它。」世尊确实说过:「摩嘎喇那,当有诤论语时,应预期多话;当多话时,有掉举;掉举者无防护;无防护者的心远离定。」三、不应说诤论语,不应讲,不应显示,不应表达;应舍断诤论语,应除去,应使之终结,应使之不存在;应远离诤论语,离开,离去,出离,脱离,解脱,离缚,以无限制之心而住——如此不应说诤论语。
Tenāha bhagavā –
因此,世尊说:
‘‘Na ca katthiko siyā bhikkhu, na ca vācaṃ payuttaṃ bhāseyya;
「比库不应成为自夸者,不应说有用之语;
Pāgabbhiyaṃ na sikkheyya, kathaṃ viggāhikaṃ na kathayeyyā’’ti.
不应学习傲慢,不应说诤论语。」
ti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā…pe… āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – idaṃ vuccati mosavajjaṃ. Api ca tīhākārehi musāvādo hoti – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, imehi tīhākārehi musāvādo hoti. Api ca catūhākārehi… pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi… musāvādo hoti – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti vinidhāya diṭṭhiṃ vinidhāya khantiṃ vinidhāya ruciṃ vinidhāya saññaṃ vinidhāya bhāvaṃ – imehi aṭṭhahākārehi musāvādo hoti. ti. Mosavajje na yāyeyya na niyyāyeyya na vaheyya na saṃhareyya, mosavajjaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, mosavajjā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – mosavajje na niyyetha.
三、虚妄过失是指妄语。这里,某人去到集会或去到众中……或者为了财物之因而故意说妄语——这称为虚妄过失。又,以三种方式有妄语:他之前有「我将说妄语」,说时有「我正在说妄语」,说后有「我已说妄语」,以此三种方式有妄语。又,以四种方式……以五种方式……以六种方式……以七种方式……以八种方式……有妄语:他之前有「我将说妄语」,说时有「我正在说妄语」,说后有「我已说妄语」,除去见、除去忍、除去意乐、除去想、除去有——以此八种方式有妄语。三、不应行虚妄过失,不应出离,不应运载,不应积聚;应舍断虚妄过失,应除去,应使之终结,应使之不存在;应远离虚妄过失,离开,离去,出离,脱离,解脱,离缚,以无限制之心而住——如此不应出离虚妄过失。
ti. Katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho, yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. ti. Sampajāno hutvā sāṭheyyaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, sāṭheyyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, sāṭheyyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – sampajāno saṭhāni na kayirā.
三、什么是狡诈?这里,某人是狡诈者、极狡诈者,凡在那里的狡诈、狡诈性、狡诈状态、顽固、顽固性、曲折、曲折性——这称为狡诈。三、正知而不应作狡诈,不应生,不应令生,不应产生,不应令产生;应舍断狡诈,应除去,应使之终结,应使之不存在;应远离狡诈,离开,离去,出离,脱离,解脱,离缚,以无限制之心而住——如此正知不应作狡诈之事。
ti. ti padasandhi…pe… padānupubbatāpetaṃ – athāti. Idhekacco lūkhajīvitaṃ jīvanto paraṃ paṇītajīvitaṃ jīvantaṃ atimaññati – ‘‘kiṃ panāyaṃ bahulājīvo sabbaṃ saṃbhakkheti, seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ asanivicakkadantakūṭasamaṇappadhānenā’’ti . So tāya lūkhajīvitāya paraṃ paṇītajīvitaṃ jīvantaṃ atimaññati.
三、此是词的连结……词的次第——「然后」。这里,某人过粗陋生活而轻蔑他人过精美生活:「这人为何多食,吞食一切,即:根种、茎种、节种、顶种、第五种子种,以及以雷电、圆盘、牙齿、尖端、沙门之主要努力。」他以那粗陋生活而轻蔑他人过精美生活。这里,某人过精美生活而轻蔑他人过粗陋生活:「这人为何少福、少势力,不得衣、食、卧具、病者所需之医药资具。」他以那精美生活而轻蔑他人过粗陋生活。这里,某人具足慧。他被问时解答问题。他如此想:「我具足慧,而这些其他人不具足慧。」他以那慧具足而轻蔑他人。这里,某人达上,以巴帝摩卡律仪防护而住,具足行处与行境,于微细罪中见怖畏,受持学习诸学处。他如此想:「我达上,而这些其他比库是恶戒、恶法者。」他以那戒具足而轻蔑他人。这里,某人具足头陀支,或是住阿兰若者、或是乞食者、或是尘堆衣者、或是三衣者、或是次第乞食者、或是一座食者、或是常坐不卧者、或是随处住者。他如此想:「我具足头陀支,而这些其他人不具足头陀支。」他以那头陀支具足而轻蔑他人。三、不应以粗陋生活或精美生活或慧具足或戒具足或头陀支具足而轻蔑他人,不应轻视,不应以此生慢,不应以此而傲慢、极傲慢、举头——然后不应以生活、慧、戒、头陀支而轻蔑他人。
Idhekacco paṇītajīvitaṃ jīvanto paraṃ lūkhajīvitaṃ jīvantaṃ atimaññati – ‘‘kiṃ panāyaṃ appapuñño appesakkho na lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So tāya paṇītajīvitāya paraṃ lūkhajīvitaṃ jīvantaṃ atimaññati. Idhekacco paññāsampanno hoti. So puṭṭho pañhaṃ visajjeti. Tassa evaṃ hoti – ‘‘ahamasmi paññāsampanno, ime panaññe na paññāsampannā’’ti. So tāya paññāsampadāya paraṃ atimaññati. Idhekacco sīlasampanno hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Tassa evaṃ hoti – ‘‘ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā’’ti. So tāya sīlasampadāya paraṃ atimaññati. Idhekacco vatasampanno hoti āraññiko vā piṇḍapātiko vā paṃsukūliko vā tecīvariko vā sapadānacāriko vā khalupacchābhattiko vā nesajjiko vā yathāsanthatiko vā. Tassa evaṃ hoti – ‘‘ahamasmi vata sampanno, ime panaññe na vatasampannā’’ti. So tāya vatasampadāya paraṃ atimaññati. ti. Lūkhajīvitāya vā paṇītajīvitāya vā paññāsampadāya vā sīlasampadāya vā vatasampadāya vā paraṃ nātimaññeyya, nāvajāneyya, na tena mānaṃ janeyya, na tena thaddho assa, patthaddho paggahitasiroti – atha jīvitena paññāya sīlabbatena nāññamatimaññe.
这里,某人过着精美的生活,轻视过着粗陋生活的他人——「这个少福、少势力者,不得衣、食、坐卧处、病者所需医药资具」。他以那精美的生活轻视过着粗陋生活的他人。这里,某人具足慧。他被问问题时能解答。他如此想——「我具足慧,而这些其他人不具足慧」。他以那慧具足轻视他人。这里,某人达上,以巴帝摩卡律仪防护而住,具足行处与行境,于微细罪见怖畏,受持学习诸学处。他如此想——「我达上,而这些其他比库恶戒、恶法」。他以那戒具足轻视他人。这里,某人具足头陀支,或是住阿兰若者、或是乞食者、或是粪扫衣者、或是三衣者、或是次第乞食者、或是一座食者、或是常坐不卧者、或是随处住者。他如此想——「我具足头陀支,而这些其他人不具足头陀支」。他以那头陀支具足轻视他人。不应以粗陋的生活或精美的生活、或慧具足、或戒具足、或头陀支具足轻视他人,不应蔑视,不应由此生起慢,不应由此傲慢,不应昂首挺胸——而应不以生活、慧、戒与头陀支轻视他人。
Tenāha bhagavā –
因此,世尊说:
‘‘Mosavajje na niyyetha, sampajāno saṭhāni na kayirā;
「不应陷入妄语,具正知者不应行诡诈;
Atha jīvitena paññāya, sīlabbatena nāññamatimaññe’’ti.
然后不应以生活、以慧、以戒行而轻蔑他人。」
nti. ti dūsito khuṃsito ghaṭṭito vambhito garahito upavadito. nti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. nti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca, te bahukāhi vācāhi aniṭṭhāhi akantāhi amanāpāhi akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ kareyyuṃ tesaṃ bahuṃ vācaṃ aniṭṭhaṃ akantaṃ amanāpaṃ sutvā suṇitvā uggahitvā upadhārayitvā upalakkhayitvāti – sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ.
被辱骂、被诽谤、被攻击、被贬低、被责难、被非难。那些在此外的游方者、成为游方者、达到游方者状态的。刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人类,他们会以许多不喜的、不可意的、不合意的言语辱骂、诽谤、激怒、激怒、伤害、伤害、恼害、恼害、杀害、杀害、作杀害,听到、听闻、把握、受持、了知他们许多不喜的、不可意的、不合意的言语——听到许多激怒的言语,来自沙门或凡夫。
ti. ti pharusena kakkhaḷena na paṭivajjā nappaṭibhaṇeyya, akkosantaṃ na paccakkoseyya, rosantaṃ nappaṭiroseyya, bhaṇḍanaṃ nappaṭibhaṇḍeyya na kalahaṃ kareyya na bhaṇḍanaṃ kareyya na viggahaṃ kareyya na vivādaṃ kareyya na medhagaṃ kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pharusena ne na paṭivajjā.
不以粗恶、粗暴回应,不应回答,不应回骂辱骂者,不应回怒激怒者,不应回诤争论者,不应作争吵,不应作诤论,不应作斗诤,不应作论争,不应作冲突,应舍断、除去、终结、使不存在争吵、诤论、斗诤、论争、冲突,应远离、离开、离去、出离、脱离、解脱、解缚争吵、诤论、斗诤、论争、冲突,以离界限之心而住——不以粗恶回应他们。
ti. ti rāgassa santattā santo, dosassa… mohassa… kodhassa… upanāhassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. ti. Santo paṭiseniṃ paṭimallaṃ paṭikaṇṭakaṃ paṭipakkhaṃ na karonti na janenti na sañjanenti na nibbattenti nābhinibbattentīti – na hi santo paṭiseniṃ karonti.
因贪的寂静而寂静,因嗔的...因痴的...因忿的...因恨的...乃至因一切不善行的寂静、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。寂静者不作敌对、不作对抗、不作对立、不作反对,不生、不生起、不令生起、不产生、不令产生——寂静者确实不作敌对。
Tenāha bhagavā –
因此,世尊说:
‘‘Sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ;
「听到许多激怒的言语,来自沙门或凡夫;
Pharusena ne na paṭivajjā, na hi santo paṭiseniṃ karontī’’ti.
不应以粗恶语回答，因为寂静者不作对抗。
ti. nti ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitaṃ dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi etañca dhammamaññāya. Atha vā samañca visamañca pathañca vipathañca sāvajjañca anavajjañca hīnañca paṇītañca kaṇhañca sukkañca viññūgarahitañca viññūpasatthañca dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi etañca dhammamaññāya. Atha vā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca nibbānagāminiñca paṭipadaṃ dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi tañca dhammamaññāya.
已教导、已开示、已施设、已建立、已开显、已分别论、已阐明、已显现之法，了知、知晓、衡量、确定、辨明、明了之后。如此也是了知此法。或者，了知、知晓、衡量、确定、辨明、明了平等与不平等、正道与邪道、有罪与无罪、低劣与高尚、黑与白、智者所呵责与智者所称赞之法。如此也是了知此法。或者，了知、知晓、衡量、确定、辨明、明了正行道、随顺道、不违逆道、不相违道、随义道、法随法道、戒蕴的圆满、诸根的守护、饮食的知量、致力于觉醒、念与正知、须跋、四正勤、四神足、五根、五力、七觉支、圣八支道、涅槃及导向涅槃之道。如此也是了知此法。
ti. nti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto. ‘‘Sabbe saṅkhārā aniccā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karontoti – vicinaṃ bhikkhu. ti sadā sabbadā sabbakālaṃ…pe… pacchime vayokhandhe. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. ti tisso sikkhāyo – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkheyya…pe… sikkheyya ācareyya samācareyya samādāya vatteyyāti – vicinaṃ bhikkhu sadā sato sikkhe.
审察、遍审察、衡量、确定、辨明、明了。「一切行无常」……「凡任何集法，一切皆是灭法」，审察、遍审察、衡量、确定、辨明、明了——审察的比库。常常、一切时、一切时刻……最后的寿行。以四种原因具念——修习身须跋随观身而具念……他被称为具念者。三学——增上戒学、增上心学、增上慧学……此为增上慧学。应作意此三学而学……应学、应行、应正行、应受持而行——审察的比库应常常具念而学。
ti. Rāgassa nibbutiṃ santīti ñatvā, dosassa… mohassa…pe… sabbākusalābhisaṅkhārānaṃ nibbutiṃ santīti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – santīti nibbutiṃ ñatvā.
知贪的寂灭为寂静，嗔的……痴的……一切不善行的寂灭为寂静，了知、知晓、衡量、确定、辨明、明了——知寂灭为寂静。
ti. Gotamassa sāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsane. ti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. ‘‘Kadāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ…pe… aparipūraṃ vā samādhikkhandhaṃ… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ? Kadāhaṃ 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 thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – sāsane gotamassa nappamajjeyya.
于果德玛之教、佛陀之教、胜者之教、如来之教、天之教、阿拉汉之教。应是恭敬作者、持续作者、坚定作者、不懈怠行者、不舍弃意欲者、不舍弃重担者于诸善法。「我何时能圆满未圆满的戒蕴……未圆满的定蕴、慧蕴、解脱蕴、解脱智见蕴？我何时能遍知未遍知的苦，舍断未舍断的烦恼，修习未修习的道，现证未现证的灭？」于此的欲、精进、勇猛、奋发、力、不退、念、正知、热诚、努力、决意、勤修、不放逸于诸善法——于果德玛之教不应放逸。
Tenāha bhagavā –
因此世尊说——
‘‘Etañca dhammamaññāya, vicinaṃ bhikkhu sadā sato sikkhe;
「了知此法，审察的比库应常常具念而学；
Santīti nibbutiṃ ñatvā, sāsane gotamassa nappamajjeyyā’’ti.
知寂灭为寂静，于果德玛之教不应放逸。」
[iti bhagavā]
「如是世尊」
ti. ti rūpābhibhū saddābhibhū gandhābhibhū rasābhibhū phoṭṭhabbābhibhū dhammābhibhū, anabhibhūto kehici kilesehi, abhibhosi ne pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiyeti – abhibhū hi so anabhibhūto.
「胜者」:他是色胜者、声胜者、香胜者、味胜者、触胜者、法胜者,不被任何烦恼所胜,他战胜了那些恶的、不善的、染污的、再有的、有苦的、有苦果报的、未来导致生老死的诸法——他确实是胜者而不被胜。
ti. nti na itihitihaṃ na itikiriyāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ addasi addakkhi apassi paṭivijjhīti – sakkhidhammamanītihamaddasi.
「非传闻」:不是传闻、不是传统、不是辗转相传、不是藏的传承、不是推理、不是推论、不是思择行相、不是见审虑忍可,而是自己亲自证知的、自己现证的法,他见到、看见、看到、通达——他见到非传闻的现证法。
ti. ti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā. ti. Tassa bhagavato sāsane gotamasāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsaneti – tasmā tassa bhagavato sāsane.
「因此」:因为那个原因、那个因、那个缘、那个根源。「在彼世尊的教法中」:在果德玛的教法中、在佛陀的教法中、在胜者的教法中、在如来的教法中、在天人的教法中、在阿拉汉的教法中——因此在彼世尊的教法中。
ti. ti sakkaccakārī…pe… appamādo kusalesu dhammesu. ti sadā sabbakālaṃ…pe… pacchime vayokhandhe. nti kāyena vā namassamāno vācāya vā namassamāno cittena vā namassamāno anvatthapaṭipattiyā vā namassamāno dhammānudhammapaṭipattiyā vā namassamāno sakkurumāno garukurumāno mānayamāno pūjayamāno apacayamāno. ti tisso sikkhāyo – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya careyya ācareyya samācareyya samādāya vatteyya. ti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – appamatto sadā namassamanusikkhe. (Iti bhagavā).
「不放逸」:恭敬地作……(中略)……于诸善法中不放逸。「常」:常时、一切时……(中略)……直到最后的寿行。「礼敬」:以身礼敬、或以语礼敬、或以心礼敬、或以随义行道礼敬、或以法随法行道礼敬,恭敬、尊重、尊敬、供养、礼拜。「应学」:三学——增上戒学、增上心学、增上慧学……(中略)……这是增上慧学。作意这三学而应学……(中略)……应作证的而作证,应学、应行、应实行、应实践、受持后应行。「世尊」:尊敬的同义语……(中略)……现见的施设,即所谓「世尊」——不放逸者应常礼敬而学。(如是世尊)。
Tenāha bhagavā –
因此世尊说:
‘‘Abhibhū hi so anabhibhūto, sakkhidhammamanītihamaddasi;
「他确实是胜者而不被胜,他见到非传闻的现证法;
Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe’’. [iti bhagavāti]
因此在彼世尊的教法中,不放逸者应常礼敬而学。」「如是世尊」
Tuvaṭṭakasuttaniddeso cuddasamo. · 速疾经分别第十四