15. Attadaṇḍasuttaniddeso15. 执杖经分别

241 段 · CSCD 巴利原典

Atha attadaṇḍasuttaniddesaṃ vakkhati –

其次,将分别论自杖经:

nti. ti tayo daṇḍā – kāyadaṇḍo, vacīdaṇḍo, manodaṇḍo. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. nti dve bhayāni – diṭṭhadhammikañca bhayaṃ samparāyikañca bhayaṃ. Katamaṃ diṭṭhadhammikaṃ bhayaṃ? Idhekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Tamenaṃ gahetvā rañño dassenti – ‘‘ayaṃ, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’’ti. Tamenaṃ rājā paribhāsati. So paribhāsapaccayā bhayampi uppādeti, dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

有三种杖:身杖、语杖、意杖。三种身恶行是身杖,四种语恶行是语杖,三种意恶行是意杖。有两种怖畏:现法怖畏与来世怖畏。什么是现法怖畏?这里,某人以身行恶行,以语行恶行,以意行恶行,杀生,不与取,破门而入,掠夺财物,入室行窃,拦路抢劫,侵犯他人之妻,说妄语。他们捉住他,带到国王面前说:「大王,此人是盗贼、恶行者。请对他施以您所欲的惩罚。」国王斥责他。他因斥责之缘而生起怖畏,感受苦与忧。这怖畏、苦、忧从何而来?从自杖而生、而生起、而产生、而出现、而显现。

Ettakenapi rājā na tussati. Tamenaṃ rājā bandhāpeti andubandhanena vā rajjubandhanena vā saṅkhalikabandhanena vā vettabandhanena vā latābandhanena vā pakkhepabandhanena vā parikkhepabandhanena vā gāmabandhanena vā nigamabandhanena vā nagarabandhanena vā raṭṭhabandhanena vā janapadabandhanena vā antamaso savacanīyampi karoti – ‘‘na te labbhā ito pakkamitu’’nti. So bandhanapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

即使如此,国王仍不满意。国王令人以绳索捆绑他,或以藤条捆绑,或以铁链捆绑,或以竹条捆绑,或以藤蔓捆绑,或以投掷捆绑,或以围绕捆绑,或以村庄捆绑,或以城镇捆绑,或以城市捆绑,或以国家捆绑,或以地方捆绑,或至少命令说:「你不得从此处离开。」他因捆绑之缘而感受苦与忧。这怖畏、苦、忧从何而来?从自杖而生、而生起、而产生、而出现、而显现。

Ettakenapi rājā na tussati. Rājā tassa dhanaṃ āharāpeti – sataṃ vā sahassaṃ vā satasahassaṃ vā. So dhanajānipaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

即使如此,国王仍不满意。国王令人取走他的财产——一百或一千或十万。他因财产损失之缘而感受苦与忧。这怖畏、苦、忧从何而来?从自杖而生、而生起、而产生、而出现、而显现。

Ettakenapi rājā na tussati. Tamenaṃ rājā vividhā kammakāraṇā kārāpeti – kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍakehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti, rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakapattikampi karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṃsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi karoti, palighaparivattakampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṃ chindati. So kammakāraṇapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Rājā imesaṃ catunnaṃ daṇḍānaṃ issaro.

即使如此,国王仍不满意。国王令人对他施以种种刑罚:以鞭打,以藤条打,以棍棒打,断手,断脚,断手脚,断耳,断鼻,断耳鼻,作粥锅刑,作贝秃刑,作罗睺口刑,作火鬘刑,作燃手刑,作草衣刑,作树皮衣刑,作羚羊刑,作肉钩刑,作钱币刑,作碱浴刑,作绕柱刑,作稻草床刑,以热油浇灌,令狗啃食,活着穿刺于柱,以剑斩首。他因刑罚之缘而感受苦与忧。这怖畏、苦、忧从何而来?从自杖而生、而生起、而产生、而出现、而显现。国王是这四种惩罚的主宰。

So sakena kammena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ kārenti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

他以自己的业,身坏命终后,投生到苦界、恶趣、堕处、地狱。地狱守卫对他施以名为五缚的刑罚:将炽热的铁钉钉入手中,将炽热的铁钉钉入另一只手中,将炽热的铁钉钉入脚中,将炽热的铁钉钉入另一只脚中,将炽热的铁钉钉入胸部中央。他在那里感受痛苦、剧烈、猛烈的受;但在那恶业未尽之前,他不会死去。这怖畏、苦、忧从何而来?从自杖而生、而生起、而产生、而出现、而显现。

Tamenaṃ nirayapālā saṃvesetvā kuṭhārīhi tacchenti. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchenti. Tamenaṃ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi …pe… tamenaṃ nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Tamenaṃ nirayapālā mahāniraye pakkhipanti. So kho pana mahānirayo –

地狱守卫将他放倒,以斧头砍削。他在那里感受痛苦、剧烈、猛烈的受;但在那恶业未尽之前,他不会死去。地狱守卫抓住他的双脚,头朝下,以刀削砍。地狱守卫将他套在车上,在燃烧、炽热、光耀的地上来回驱赶……地狱守卫令他爬上又爬下巨大的燃烧、炽热、光耀的炭火山……地狱守卫抓住他的双脚,头朝下,投入燃烧、炽热、光耀的热铁锅中。他在那里如泡沫般煎熬。他在那里煎熬时,有时上升,有时下沉,有时横移。他在那里感受痛苦、剧烈、猛烈的受;但在那恶业未尽之前,他不会死去。这怖畏、苦、忧从何而来?从自杖而生、而生起、而产生、而出现、而显现。地狱守卫将他投入大地狱。那大地狱:

‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

「四角四门,划分成等份,」

Ayopākārapariyanto , ayasā paṭikujjito.

铁墙为边界,以铁覆盖。

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

其铁制的地面,燃烧着,充满火焰;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

周围一百由旬,遍满后常住。

‘‘Kadariyātapanā ghorā, accimanto durāsadā;

悭吝者的可怖热恼,有火焰,难以接近;

Lomahaṃsanarūpā ca, bhismā paṭibhayā dukhā.

令毛发竖立的形状,可怕、恐怖、痛苦。

‘‘Puratthimāya bhittiyā, accikkhandho samuṭṭhito;

从东墙,火聚升起;

Dahanto pāpakammante, pacchimāya paṭihaññati.

烧着造恶业者,撞击西墙。

‘‘Pacchimāya ca bhittiyā, accikkhandho samuṭṭhito;

从西墙,火聚升起;

Dahanto pāpakammante, puratthimāya paṭihaññati.

燃烧诸恶业,在东方被击退。

‘‘Uttarāya ca bhittiyā, accikkhandho samuṭṭhito;

在北墙,火聚生起;

Dahanto pāpakammante, dakkhiṇāya paṭihaññati.

燃烧诸恶业,在南方被击退。

‘‘Dakkhiṇāya ca bhittiyā, accikkhandho samuṭṭhito;

在南墙,火聚生起;

Dahanto pāpakammante, uttarāya paṭihaññati.

燃烧诸恶业,在北方被击退。

‘‘Heṭṭhato ca samuṭṭhāya, accikkhandho bhayānako;

从下方生起,可怖的火聚;

Dahanto pāpakammante, chadanasmiṃ paṭihaññati.

燃烧诸恶业,在屋顶被击退。

‘‘Chadanamhā samuṭṭhāya, accikkhandho bhayānako;

从屋顶生起,可怖的火聚;

Dahanto pāpakammante, bhūmiyaṃ paṭihaññati.

烧着诸恶业者，在地上被击打。

‘‘Ayokapālamādittaṃ, santattaṃ jalitaṃ yathā;

「犹如炽燃的铁板，被烧热、燃烧着；

Evaṃ avīcinirayo, heṭṭhā upari passato.

如是无间地狱，从下面、上面看。

‘‘Tattha sattā mahāluddā, mahākibbisakārino;

「在那里，诸有情极其残酷，造作大恶业；

Accantapāpakammantā, paccanti na ca miyyare .

极端恶业者，被煮而不死。

‘‘Jātavedasamo kāyo, tesaṃ nirayavāsinaṃ;

「那些地狱居住者的身体，如同火神；

Passa kammānaṃ daḷhattaṃ, na bhasmā hoti napī masi.

看诸业的坚固性，不成灰烬也不成炭。

‘‘Puratthimenapi dhāvanti, tato dhāvanti pacchimaṃ;

「他们也从东方奔跑，从那里奔跑到西方；

Uttarenapi dhāvanti, tato dhāvanti dakkhiṇaṃ.

他们向北跑，然后向南跑。

‘‘Yaṃ yaṃ disaṃ padhāvanti , taṃ taṃ dvāraṃ pidhīyati ;

「无论他们跑向哪个方向，那个门都被关闭；

Abhinikkhamitāsā te, sattā mokkhagavesino.

那些众生渴望出离，寻求解脱。

‘‘Na te tato nikkhamituṃ, labhanti kammapaccayā;

「由于业的缘故，他们无法从那里出离；

Tesañca pāpakammantaṃ, avipakkaṃ kataṃ bahu’’nti.

他们所作的恶业，未成熟的很多」。

Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Yāni ca nerayikāni dukkhāni yāni ca tiracchānayonikāni dukkhāni yāni ca pettivisayikāni dukkhāni yāni ca mānusikāni dukkhāni; tāni kuto jātāni kuto sañjātāni kuto nibbattāni kuto abhinibbattāni kuto pātubhūtāni? Attadaṇḍato jātāni sañjātāni nibbattāni abhinibbattāni pātubhūtānīti – attadaṇḍā bhayaṃ jātaṃ.

这恐怖、苦、忧从何而来？从自己的暴力而生、而生起、而产生、而出生、而显现。那些地狱的苦、那些畜生界的苦、那些饿鬼界的苦、那些人间的苦；它们从何而生？从何而生起？从何而产生？从何而出生？从何而显现？从自己的暴力而生、而生起、而产生、而出生、而显现——恐怖从自己的暴力而生。

nti. nti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca medhagaṃ janaṃ kalahaṃ janaṃ viruddhaṃ janaṃ paṭiviruddhaṃ janaṃ āhataṃ janaṃ paccāhataṃ janaṃ āghātitaṃ janaṃ paccāghātitaṃ janaṃ passatha dakkhatha oloketha nijjhāyetha upaparikkhathāti – janaṃ passatha medhagaṃ.

刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人类，你们看见、看到、观察、思惟、考察那争斗的人群、争吵的人群、对立的人群、敌对的人群、攻击的人群、反击的人群、伤害的人群、报复的人群——看见争斗的人群。

ti. Saṃvegaṃ ubbegaṃ utrāsaṃ bhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavaṃ upasaggaṃ. ti pakittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – saṃvegaṃ kittayissāmi.

悚惧、惊惧、恐惧、怖畏、逼迫、压迫、灾难、障碍。我将宣说、告知、教导、施设、建立、开显、分别论、阐明、显示——我将宣说悚惧。

ti. Yathā mayā attanāyeva attānaṃ saṃvejito ubbejito saṃvegamāpāditoti – yathā saṃvijitaṃ mayā.

「如我自己使自己惊惧、震惊、生起惊惧」——如我所惊惧的。

Tenāha bhagavā –

因此世尊说——

‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

「自执杖故恐怖生,看这争斗的人群;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti.

我将宣说惊惧,如我所惊惧的。」

ti. ti sattādhivacanaṃ. Pajaṃ taṇhāphandanāya phandamānaṃ diṭṭhiphandanāya phandamānaṃ kilesaphandanāya phandamānaṃ duccaritaphandanāya phandamānaṃ payogaphandanāya phandamānaṃ vipākaphandanāya phandamānaṃ rattaṃ rāgena phandamānaṃ duṭṭhaṃ dosena phandamānaṃ mūḷhaṃ mohena phandamānaṃ vinibaddhaṃ mānena phandamānaṃ parāmaṭṭhaṃ diṭṭhiyā phandamānaṃ vikkhepagataṃ uddhaccena phandamānaṃ aniṭṭhaṅgataṃ vicikicchāya phandamānaṃ thāmagataṃ anusayehi phandamānaṃ lābhena phandamānaṃ alābhena phandamānaṃ yasena phandamānaṃ ayasena phandamānaṃ pasaṃsāya phandamānaṃ nindāya phandamānaṃ sukhena phandamānaṃ dukkhena phandamānaṃ jātiyā phandamānaṃ jarāya phandamānaṃ byādhinā phandamānaṃ maraṇena phandamānaṃ sokaparidevadukkhadomanassupāyāsehi phandamānaṃ nerayikena dukkhena phandamānaṃ tiracchānayonikena dukkhena phandamānaṃ pettivisayikena dukkhena phandamānaṃ mānusikena dukkhena phandamānaṃ gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhāvuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… dukkhadukkhena… saṅkhāradukkhena… vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena … 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… pīḷakāya… bhagandalena… pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena … opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena dukkhena… bhaginimaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātimaraṇena dukkhena… bhogabyasanena dukkhena… rogabyasanena dukkhena… sīlabyasanena dukkhena… diṭṭhibyasanena dukkhena phandamānaṃ samphandamānaṃ vipphandamānaṃ vedhamānaṃ pavedhamānaṃ sampavedhamānaṃ. ti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – phandamānaṃ pajaṃ disvā.

「众生」是有情的同义语。看见人群因渴爱的挣扎而挣扎,因见的挣扎而挣扎,因烦恼的挣扎而挣扎,因恶行的挣扎而挣扎,因加行的挣扎而挣扎,因果报的挣扎而挣扎,因贪而染着挣扎,因嗔而嗔恚挣扎,因痴而愚痴挣扎,因慢而系缚挣扎,因见而执取挣扎,因掉举而散乱挣扎,因疑而不决定挣扎,因随眠而坚固挣扎,因利而挣扎,因无利而挣扎,因誉而挣扎,因无誉而挣扎,因赞而挣扎,因毁而挣扎,因乐而挣扎,因苦而挣扎,因生而挣扎,因老而挣扎,因病而挣扎,因死而挣扎,因愁、悲、苦、忧、恼而挣扎,因地狱的苦而挣扎,因畜生趣的苦而挣扎,因饿鬼界的苦而挣扎,因人的苦而挣扎,因入胎为根本的苦而挣扎,因住胎为根本的苦而挣扎,因出胎为根本的苦而挣扎,因已生者所系属的苦而挣扎,因已生者所依赖的苦而挣扎,因自己加害的苦而挣扎,因他人加害的苦而挣扎,因苦苦而挣扎,因行苦而挣扎,因坏苦而挣扎,因眼病的苦而挣扎,因耳病而挣扎,因鼻病而挣扎,因舌病而挣扎,因身病而挣扎,因头病而挣扎,因耳病而挣扎,因口病而挣扎,因齿病而挣扎,因咳而挣扎,因喘而挣扎,因鼻炎而挣扎,因热病而挣扎,因老而挣扎,因腹病而挣扎,因昏厥而挣扎,因痢疾而挣扎,因绞痛而挣扎,因霍乱而挣扎,因麻风而挣扎,因疖而挣扎,因癣而挣扎,因肺痨而挣扎,因癫痫而挣扎,因癣疮而挣扎,因疥癣而挣扎,因抓痒而挣扎,因疥疮而挣扎,因皮肤病而挣扎,因血而挣扎,因胆汁而挣扎,因糖尿病而挣扎,因痔疮而挣扎,因脓疮而挣扎,因瘘管而挣扎,因胆汁所生的病而挣扎,因痰所生的病而挣扎,因风所生的病而挣扎,因(三者)和合的病而挣扎,因时节变化所生的病而挣扎,因不等护理所生的病而挣扎,因突发的病而挣扎,因业果报所生的病而挣扎,因寒而挣扎,因热而挣扎,因饥而挣扎,因渴而挣扎,因大便而挣扎,因小便而挣扎,因虻、蚊、风、热、爬虫类接触的苦而挣扎,因母死的苦而挣扎,因父死的苦而挣扎,因兄死的苦而挣扎,因姊妹死的苦而挣扎,因子死的苦而挣扎,因女死的苦而挣扎,因亲戚死的苦而挣扎,因财产失坏的苦而挣扎,因疾病失坏的苦而挣扎,因戒失坏的苦而挣扎,因见失坏的苦而挣扎而挣扎、完全挣扎、极度挣扎、颤动、震动、完全震动。看见、见到、衡量、审察、辨别、明了——看见挣扎的人群。

ti yathā macchā appodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; evameva pajā taṇhāphandanāya phandanti…pe… diṭṭhibyasanena dukkhena phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti – macche appodake yathā.

「如鱼在少水中」——如鱼在水枯竭处被乌鸦、鹭鸶、白鹭所啄食、拾起、啃食而挣扎、完全挣扎、极度挣扎、颤动、震动、完全震动;同样地,人群因渴爱的挣扎而挣扎……乃至……因见失坏的苦而挣扎、完全挣扎、极度挣扎、颤动、震动、完全震动——如鱼在少水中。

ti aññamaññaṃ sattā viruddhā paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitā. Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhaginīpi bhaginiyā vivadati, bhātāpi bhaginiyā vivadati, bhaginipi bhātarā vivadati, sahāyopi sahāyena vivadati; te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti, te tattha maraṇampi nigacchanti maraṇamattampi dukkhanti – aññamaññehi byāruddhe.

「彼此对立」——有情彼此敌对、相互敌对、攻击、反击、伤害、反伤害。诸王与诸王争斗,诸刹帝利与诸刹帝利争斗,诸婆罗门与诸婆罗门争斗,诸居士与诸居士争斗,母与子争斗,子与母争斗,父与子争斗,子与父争斗,兄与兄争斗,姊妹与姊妹争斗,兄与姊妹争斗,姊妹与兄争斗,朋友与朋友争斗;他们在那里陷入争吵、争论、争辩,彼此以手攻击,以土块攻击,以棍棒攻击,以刀剑攻击,他们在那里遭受死亡或等同死亡的苦——彼此对立。

ti. ti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā bhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggo āvisīti – disvā maṃ bhayamāvisi.

「看见我恐怖来临」——看见、见到、衡量、审察、辨别、明了恐怖、压迫、打击、灾难、危险、显现——看见我恐怖来临。

Tenāha bhagavā –

因此,世尊说——

‘‘Phandamānaṃ pajaṃ disvā, macche appodake yathā;

「见到众生在颤动,如无水中的鱼;

Aññamaññehi byāruddhe, disvā maṃ bhayamāvisī’’ti.

见到他们彼此对立,恐惧来到我心中。」

ti. ti nirayaloko tiracchānayoniloko pettivisayaloko manussaloko devaloko, khandhaloko dhātuloko āyatanaloko, ayaṃ loko paro loko, brahmaloko devaloko – ayaṃ vuccati loko. Nirayaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Tiracchānayoniloko…pe… pettivisayaloko… manussaloko… devaloko… khandhaloko… dhātuloko… āyatanaloko… ayaṃ loko… paro loko… brahmaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

世。即地狱世、畜生趣世、饿鬼界世、人世、天世,蕴世、界世、处世,此世、他世,梵天世、天世——这被称为世。地狱世是无实的、无核的、离核的,以常实之核,或以乐实之核,或以我实之核,或以常,或以恒,或以永恒,或以不变易法。畜生趣世……饿鬼界世……人世……天世……蕴世……界世……处世……此世……他世……梵天世……天世是无实的、无核的、离核的,以常实之核,或以乐实之核,或以我实之核,或以常,或以恒,或以永恒,或以不变易法。

Yathā pana naḷo asāro nissāro sārāpagato, yathā eraṇḍo asāro nissāro sārāpagato, yathā udumbaro asāro nissāro sārāpagato, yathā setakaccho asāro nissāro sārāpagato, yathā pāribhaddako asāro nissāro sārāpagato, yathā pheṇapiṇḍo asāro nissāro sārāpagato, yathā udakapubbuḷaṃ asāraṃ nissāraṃ sārāpagataṃ , yathā marīci asārā nissārā sārāpagatā, yathā kadalikkhandho asāro nissāro sārāpagato, yathā māyā asārā nissārā sārāpagatā; evameva nirayaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

犹如芦苇是无实的、无核的、离核的,犹如蓖麻是无实的、无核的、离核的,犹如无花果树是无实的、无核的、离核的,犹如泡桐树是无实的、无核的、离核的,犹如珊瑚树是无实的、无核的、离核的,犹如泡沫团是无实的、无核的、离核的,犹如水泡是无实的、无核的、离核的,犹如阳焰是无实的、无核的、离核的,犹如芭蕉树干是无实的、无核的、离核的,犹如幻术是无实的、无核的、离核的;同样地,地狱世是无实的、无核的、离核的,以常实之核,或以乐实之核,或以我实之核,或以常,或以恒,或以永恒,或以不变易法。

Tiracchānayoniloko… pettivisayaloko… manussaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Khandhaloko… dhātuloko… āyatanaloko… ayaṃ loko… paro loko… brahmaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vāti – samantamasāro loko.

畜生趣世……饿鬼界世……人世……天世是无实的、无核的、离核的,以常实之核,或以乐实之核,或以我实之核,或以常,或以恒,或以永恒,或以不变易法。蕴世……界世……处世……此世……他世……梵天世……天世是无实的、无核的、离核的,以常实之核,或以乐实之核,或以我实之核,或以常,或以恒,或以永恒,或以不变易法——世间完全无实。

ti. Ye puratthimāya disāya saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Ye pacchimāya disāya saṅkhārā…pe… ye uttarāya disāya saṅkhārā… ye dakkhiṇāya disāya saṅkhārā… ye puratthimāya anudisāya saṅkhārā… ye pacchimāya anudisāya saṅkhārā… ye uttarāya anudisāya saṅkhārā… ye dakkhiṇāya anudisāya saṅkhārā… ye heṭṭhimāya disāya saṅkhārā… ye uparimāya disāya saṅkhārā… ye dasasu disāsu saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Bhāsitampi cetaṃ –

世。凡在东方的诸行,它们也被动摇、被震动、被摇动、被撞击,被无常性所随逐,被生所随行,被老所追随,被病所征服,被死所击打,住立于苦,无护、无庇、无依、成为无依。凡在西方的诸行……凡在北方的诸行……凡在南方的诸行……凡在东南方的诸行……凡在西北方的诸行……凡在东北方的诸行……凡在西南方的诸行……凡在下方的诸行……凡在上方的诸行……凡在十方的诸行,它们也被动摇、被震动、被摇动、被撞击,被无常性所随逐,被生所随行,被老所追随,被病所征服,被死所击打,住立于苦,无护、无庇、无依、成为无依。这也已被说——

‘‘Kiñcāpi cetaṃ jalatī vimānaṃ, obhāsayaṃ uttariyaṃ disāya;

「即使这宫殿在燃烧,照亮着北方的方向;

Rūpe raṇaṃ disvā sadā pavedhitaṃ, tasmā na rūpe ramatī sumedho.

见色中的战斗常常颤动,因此善慧者不乐于色。

‘‘Maccunābbhāhato loko, jarāya parivārito;

「世间被死所击,被老所围绕;

Taṇhāsallena otiṇṇo, icchādhūmāyito sadā.

被渴爱之箭所穿透,常被欲望之烟所熏染。

‘‘Sabbo ādīpito loko, sabbo loko padhūpito;

「一切世间被燃烧,一切世间被熏烤;

Sabbo pajjalito loko, sabbo loko pakampito’’ti.

一切世间被燃烧,一切世间被震动。」

Disā sabbā sameritā.

一切方向都被激动。

ti. Attano bhavanaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ icchanto sādiyanto patthayanto pihayanto abhijappantoti – icchaṃ bhavanamattano. nti. Ajjhositaṃyeva addasaṃ, anajjhositaṃ nāddasaṃ, sabbaṃ yobbaññaṃ jarāya ositaṃ, sabbaṃ ārogyaṃ byādhinā ositaṃ, sabbaṃ jīvitaṃ maraṇena ositaṃ, sabbaṃ lābhaṃ alābhena ositaṃ, sabbaṃ yasaṃ ayasena ositaṃ, sabbaṃ pasaṃsaṃ nindāya ositaṃ, sabbaṃ sukhaṃ dukkhena ositaṃ.

希望、接受、期望、渴望、祈求自己的住处为庇护、洞窟、归依处、去处、彼岸——这是「希望自己的住处」。我只见到被吞没的,未见到未被吞没的,一切青春被老所吞没,一切健康被疾病所吞没,一切生命被死亡所吞没,一切利得被失利所吞没,一切名声被恶名所吞没,一切赞扬被诽谤所吞没,一切乐被苦所吞没。

‘‘Lābho alābho yaso ayaso ca, nindā pasaṃsā ca sukhaṃ dukhañca;

「利得、失利、名声、恶名,诽谤、赞扬、乐与苦;

Ete aniccā manujesu dhammā, asassatā vipariṇāmadhammā’’ti.

这些是人们中无常之法,是非恒常的、变易之法。

Nāddasāsiṃ anositaṃ.

我未见到未被侵袭者。

Tenāha bhagavā –

因此世尊说——

‘‘Samantamasāro loko, disā sabbā sameritā;

「世间完全无庇护所,一切方向都被动摇;

Icchaṃ bhavanamattano, nāddasāsiṃ anosita’’nti.

寻求自己的住处,我未见到未被侵袭者。」

ti. ti sabbaṃ yobbaññaṃ jarā osāpeti, sabbaṃ ārogyaṃ byādhi osāpeti, sabbaṃ jīvitaṃ maraṇaṃ osāpeti, sabbaṃ lābhaṃ alābho osāpeti, sabbaṃ yasaṃ ayaso osāpeti, sabbaṃ pasaṃsaṃ nindā osāpeti, sabbaṃ sukhaṃ dukkhaṃ osāpetīti – osāne tveva. ti yobbaññakāmā sattā jarāya paṭiviruddhā, ārogyakāmā sattā byādhinā paṭiviruddhā, jīvitukāmā sattā maraṇena paṭiviruddhā, lābhakāmā sattā alābhena paṭiviruddhā, yasakāmā sattā ayasena paṭiviruddhā, pasaṃsakāmā sattā nindāya paṭiviruddhā, sukhakāmā sattā dukkhena paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitāti – osāne tveva byāruddhe.

「侵袭」:老侵袭一切青春,病侵袭一切健康,死侵袭一切生命,无得侵袭一切利得,无名侵袭一切名声,诽谤侵袭一切赞扬,苦侵袭一切乐——这就是「侵袭」。「被对抗」:欲求青春的众生被老所对抗,欲求健康的众生被病所对抗,欲求生存的众生被死所对抗,欲求利得的众生被无得所对抗,欲求名声的众生被无名所对抗,欲求赞扬的众生被诽谤所对抗,欲求乐的众生被苦所对抗、被击打、被反击、被伤害、被反伤害——这就是「侵袭」、「被对抗」。

ti. ti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – disvā. ti yā arati yā anabhirati yā anabhiramanā yā ukkaṇṭhitā yā paritasitā ahūti – disvā me aratī ahu.

「见到」:见到、看到、衡量、确定、辨别、使明了——这就是「见到」。「厌离」:厌离、不喜悦、不欢喜、焦虑、恐惧——这就是「我有厌离」。

nti. ti padasandhi…pe… padānupubbatāpetaṃ – athāti. ti sattesu. nti satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ. nti addasaṃ adakkhiṃ apassiṃ paṭivijjhinti – athettha sallamaddakkhiṃ.

「于是」:词的连接……词的次第——这就是「于是」。「众生」:在众生中。「箭」:七箭——贪箭、嗔箭、痴箭、慢箭、见箭、愁箭、疑箭。「我见到」:我见到、我看到、我看见、我通达——这就是「于是我在此见到箭」。

nti. nti duddasaṃ duddakkhaṃ duppassaṃ dubbujjhaṃ duranubujjhaṃ duppaṭivijjhanti – duddasaṃ. nti hadayaṃ vuccati cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. nti hadayanissitaṃ cittasitaṃ cittanissitaṃ cittena sahagataṃ sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ ekuppādaṃ ekanirodhaṃ ekavatthukaṃ ekārammaṇanti – duddasaṃ hadayassitaṃ.

难见、难睹、难观、难觉、难随觉、难通达——难见。心被称为心。凡是心、意、意所、心、净白、意、意处、意根、识、识蕴、由彼而生的意识界。依心、依止于心、依靠于心、与心俱生、同生、相应、结合、相应、一起生、一起灭、同一所依、同一所缘——难见的依心。

Tenāha bhagavā –

因此世尊说——

‘‘Osāne tveva byāruddhe, disvā me aratī ahu;

「当欲欲被遮止时,见到我生起了厌离;」

Athettha sallamaddakkhiṃ, duddasaṃ hadayassita’’nti.

「然后在此我见到了箭,难见的依心。」

ti. nti. Satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ. Katamaṃ rāgasallaṃ? Yo rāgo sārāgo anunayo anurodho nandirāgo cittassa sārāgo…pe… abhijjhā lobho akusalamūlaṃ – idaṃ rāgasallaṃ.

七箭——贪箭、嗔箭、痴箭、慢箭、见箭、愁箭、疑箭。什么是贪箭?凡是贪、贪求、随顺、随从、喜贪、心的贪求……乃至……贪求、贪、不善根——这是贪箭。

Katamaṃ dosasallaṃ? ‘‘Anatthaṃ me acarī’’ti āghāto jāyati ‘‘anatthaṃ me caratī’’ti āghāto jāyati, ‘‘anatthaṃ me carissatī’’ti āghāto jāyati…pe… caṇḍikkaṃ asuropo anattamanatā cittassa – idaṃ dosasallaṃ.

什么是嗔箭?「他对我作了无益之事」而生起恼害,「他对我正作无益之事」而生起恼害,「他将对我作无益之事」而生起恼害……乃至……凶暴、阿修罗性、心的不满意——这是嗔箭。

Katamaṃ mohasallaṃ? Dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ , idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ. Yaṃ evarūpaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā asamapekkhanā apaccavekkhanā apaccakkhakammaṃ dummejjhaṃ bālyaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ – idaṃ mohasallaṃ.

什么是痴箭?对苦的无智……乃至……对导至苦灭之道的无智,对过去际的无智,对未来际的无智,对过去未来际的无智,对缘此而缘起的诸法的无智。凡是如此的不见、不现观、不随觉、不等觉、不通达、不把握、不深入、不观察、不观照、不作证、愚昧、愚痴、痴、愚痴、极痴、无明、无明暴流、无明轭、无明随眠、无明缠、无明栅、痴、不善根——这是痴箭。

Katamaṃ mānasallaṃ? ‘‘Seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti māno. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – idaṃ mānasallaṃ.

什么是慢箭?「我较胜」之慢,「我相等」之慢,「我较劣」之慢。凡是如此的慢、自慢、自慢性、高举、高举性、旗、执取、欲求旗帜、心的——这是慢箭。

Katamaṃ diṭṭhisallaṃ? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ ‘‘yāthāvaka’’nti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni – idaṃ diṭṭhisallaṃ.

什么是见箭?二十事有身见、十事邪见、十事边执见。凡如是之见、见处、见稠林、见旷野、见诤、见恼、见结、执取、固执、现贪、执着、邪道、邪径、邪性、外道处、颠倒执、相反执、错乱执、邪执、于非如实处执为「如实」,乃至六十二见处——这是见箭。

Katamaṃ sokasallaṃ? Ñātibyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṃ – idaṃ sokasallaṃ.

什么是愁箭?被亲戚灾难所触者、或被疾病灾难所触者、或被财产灾难所触者、或被戒灾难所触者、或被见灾难所触者、具足某种灾难者、被某种苦法所触者之愁、愁恼、愁恼性、内愁、内遍愁、内热恼、内遍热恼、心的忧恼、忧——这是愁箭。

Katamaṃ kathaṃkathāsallaṃ? Dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā. Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho – idaṃ kathaṃkathāsallaṃ.

什么是疑箭?于苦疑、于苦集疑、于苦灭疑、于导至苦灭之道疑、于过去际疑、于未来际疑、于过去未来际疑、于此缘性缘起诸法疑。凡如是之疑、疑惑、疑惑性、犹豫、疑、二路、二道、怀疑、不一向执、踌躇、犹豫、不深入、心的僵硬、意的困惑——这是疑箭。

ti. Rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati; evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati. Atha vā rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato bhoge pariyesanto nāvāya mahāsamuddaṃ pakkhandati. Sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṃ gacchati, takkolaṃ gacchati, takkasīlaṃ gacchati, kāḷamukhaṃ gacchati, purapūraṃ gacchati, vesuṅgaṃ gacchati, verāpathaṃ gacchati, javaṃ gacchati, tāmaliṃ gacchati, vaṅkaṃ gacchati, eḷabandhanaṃ gacchati, suvaṇṇakūṭaṃ gacchati, suvaṇṇabhūmiṃ gacchati, tambapaṇṇiṃ gacchati, suppādakaṃ gacchati, bhārukacchaṃ gacchati, suraṭṭhaṃ gacchati, bhaṅgalokaṃ gacchati, bhaṅgaṇaṃ gacchati, paramabhaṅgaṇaṃ gacchati, yonaṃ gacchati, paramayonaṃ gacchati, vinakaṃ gacchati, mūlapadaṃ gacchati, marukantāraṃ gacchati, jaṇṇupathaṃ gacchati, ajapathaṃ gacchati , meṇḍapathaṃ gacchati, saṅkupathaṃ gacchati, chattapathaṃ gacchati, vaṃsapathaṃ gacchati, sakuṇapathaṃ gacchati, mūsikapathaṃ gacchati, daripathaṃ gacchati, vettācāraṃ gacchati; pariyesanto na labhati, alābhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pariyesanto labhati, laddhā ārakkhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti ‘‘kinti me bhoge neva rājāno hareyyuṃ na corā hareyyuṃ na aggi daheyya na udakaṃ vaheyya na appiyā dāyādā hareyyu’’nti. Tassa evaṃ ārakkhato gopayato te bhogā vippalujjanti , so vippayogamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

被贪箭所淹没、所刺、所触、所缠、所迷惑、所具足者,以身行恶行、以语行恶行、以意行恶行,杀生、不与取、破门、抢劫、入一家行劫、拦路抢劫、通他人妻、说妄语;如是被贪箭所淹没、所刺、所触、所缠、所迷惑、所具足者奔走、遍走、流转、轮回。或者被贪箭所淹没、所刺、所触、所缠、所迷惑、所具足者,为寻求财富而乘船进入大海。受寒之逼迫、受热之逼迫,被虻、蚊、风、热、爬虫之触所恼,被饥渴所折磨而前往提贡巴、前往答扣喇、前往答咖西喇、前往咖喇木卡、前往普拉普拉、前往韦孙嘎、前往韦拉巴他、前往加瓦、前往答马林、前往旺卡、前往埃喇班达那、前往金峰、前往金地、前往铜叶洲、前往苏巴达咖、前往巴汝咖洽、前往苏拉塔、前往邦嘎洛咖、前往邦嘎那、前往巴拉马邦嘎那、前往由那、前往巴拉马由那、前往维那咖、前往木喇巴达、前往沙漠、前往膝路、前往山羊路、前往绵羊路、前往桑库路、前往伞路、前往竹路、前往鸟路、前往鼠路、前往裂缝路、前往藤行处;寻求而不得,因不得而感受苦与忧;寻求而得,得已因守护而感受苦与忧:「愿我的财富不被诸王夺去、不被诸盗贼夺去、不被火烧、不被水冲、不被不爱的继承人夺去。」当他如是守护、保护时,那些财富失散了,他因别离而感受苦与忧。如是被贪箭所淹没、所刺、所触、所缠、所迷惑、所具足者奔走、遍走、流转、轮回。

Dosasallena…pe… mohasallena… mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Evaṃ mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

被嗔箭...被痴箭...被慢箭所淹没、所刺、所触、所缠、所迷惑、所具足者,以身行恶行、以语行恶行、以意行恶行,杀生、不与取、破门、抢劫、入一家行劫、拦路抢劫、通他人妻、说妄语。如是被慢箭所淹没、所刺、所触、所缠、所迷惑、所具足者奔走、遍走、流转、轮回。

Diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato acelako hoti muttācāro hatthāpalekhano , na ehibhadantiko , na tiṭṭhabhadantiko; nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṃkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī. Na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko. Ekissāpi bhattiyā yāpeti, dvīhipi bhattīhi yāpeti…pe… sattahipi bhattīhi yāpeti. Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

被见箭所淹没、所刺、所触、所缠、所迷惑、所具足者,成为裸行者、放荡行者、舔手者、不受「请来,尊者」者、不受「请住,尊者」者;不受持来之食、不受特为己作之食、不受邀请;他不从瓮口受、不从钵口受、不受门槛内、不受棒间、不受杵间、不受二人食时、不受孕妇、不受哺乳妇、不受与男子交会之妇、不受聚集处、不受有狗处、不受苍蝇群集处。不食鱼、不食肉、不饮酒、不饮果酒、不饮糠汁。他或为一家食者一口食者、或为二家食者二口食者...或为七家食者七口食者。他以一施食维生、以二施食维生...以七施食维生。他一日食一餐、二日食一餐...七日食一餐。如是他住于从事半月一食之定期食法。如是被见箭所淹没、所刺、所触、所缠、所迷惑、所具足者奔走、遍走、流转、轮回。

Atha vā diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato so sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tilabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojano. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinānipi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto viharati. Ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayiko hoti, kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekāpassayiko hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

或者被见箭所淹没、所刺、所触、所缠、所迷惑、所具足者,他或为食菜者、或为食稗者、或为食野稻者、或为食达杜喇者、或为食哈塔者、或为食糠者、或为食阿咖马者、或为食油粕者、或为食芝麻者、或为食草者、或为食牛粪者,以森林根果为食,以落果为食而维生。他或穿麻衣、或穿麻混衣、或穿尸衣、或穿尘堆衣、或穿提利塔树皮、或穿羚羊皮、或穿羚羊皮条、或穿吉祥草衣、或穿树皮衣、或穿木片衣、或穿发毯、或穿兽毛、或穿猫头鹰翅。他或为拔发须者,住于从事拔发须之行。他或为常立者,拒绝坐具;或为蹲踞者,从事蹲踞之精勤;或为卧刺者,以刺床为卧具;或以木板为卧具、或以地为卧具;或为单侧卧者,持尘垢;或为露地住者,以所得处为足;或为污秽食者,从事污秽食法;或为不饮者,从事不饮法;或为第三时水浴者,住于从事水浴法。如是他住于从事种种折磨身体、苦行身体之行。如是被见箭所淹没、所刺、所触、所缠、所迷惑、所具足者奔走、遍走、流转、轮回。

Sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Vuttañhetaṃ bhagavatā –

被愁箭所淹没、所刺、所触、所缠、所迷惑、所具足者,悲泣、疲惫、悲叹、捶胸号哭、陷入迷乱。世尊确实说过——

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Sā tassā kālaṃ kiriyāya ummattikā khittacittā rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti .

「婆罗门,过去世时,就在此沙瓦提城,某位妇女的母亲死了。她因母亲的死而发狂,心神错乱,从街道到街道,从十字路口到十字路口地走着,如此说:『你们见到我的母亲吗?你们见到我的母亲吗?』」

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… sāmiko kālamakāsi. Sā tassa kālaṃ kiriyāya ummattikā khittacittā rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me sāmikaṃ addassatha, api me sāmikaṃ addassathā’ti.

「婆罗门,过去世时,就在此沙瓦提城,某位妇女的父亲死了……兄弟死了……姐妹死了……儿子死了……女儿死了……丈夫死了。她因他的死而发狂,心神错乱,从街道到街道,从十字路口到十字路口地走着,如此说:『你们见到我的丈夫吗?你们见到我的丈夫吗?』」

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālaṃ kiriyāya ummattako khittacitto rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti.

「婆罗门,过去世时,就在此沙瓦提城,某位男子的母亲死了。他因她的死而发狂,心神错乱,从街道到街道,从十字路口到十字路口地走着,如此说:『你们见到我的母亲吗?你们见到我的母亲吗?』」

‘‘Bhūtapubbaṃ , brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… pajāpati kālamakāsi. So tassā kālaṃ kiriyāya ummattako khittacitto rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me pajāpatiṃ addassatha, api me pajāpatiṃ addassathā’ti.

「婆罗门,过去世时,就在此沙瓦提城,某位男子的父亲死了……兄弟死了……姐妹死了……儿子死了……女儿死了……妻子死了。他因她的死而发狂,心神错乱,从街道到街道,从十字路口到十字路口地走着,如此说:『你们见到我的妻子吗?你们见到我的妻子吗?』」

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṃ agamāsi. Tassā te ñātakā sāmikaṃ acchinditvā aññassa dātukāmā, sā ca naṃ na icchati. Atha kho sā itthī sāmikaṃ etadavoca – ‘ime, ayyaputta, ñātakā tava acchinditvā aññassa dātukāmā, ubho mayaṃ marissāmā’ti. Atha kho so puriso taṃ itthiṃ dvidhā chetvā attānaṃ opāteti – ‘ubho pecca bhavissāmā’’’ti. Evaṃ sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

「婆罗门,过去世时,就在此沙瓦提城,某位妇女去了亲戚家。那些亲戚想要把她从丈夫那里分离,给予另一个人,但她不愿意。于是那位妇女对丈夫说:『尊者,这些亲戚想要把我从你那里分离,给予另一个人,我们两人将会死。』于是那位男子把那位妇女切成两半后自杀,『死后我们两人将在一起。』」如此,被忧箭所刺穿、所刺、所触、所缠、所迷惑、所具足,他奔走、遍走、到处走、轮回。

Kathaṃkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ , kiṃ hutvā kiṃ ahosiṃ nu kho atītamaddhānaṃ, bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho anāgatamaddhānaṃ, etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti, ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti. Evaṃ kathaṃkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

被疑箭所刺穿、所刺、所触、所缠、所迷惑、所具足,他成为疑惑者、犹豫者、陷入困惑者:『我在过去世存在吗?我在过去世不存在吗?我在过去世是什么?我在过去世如何?我在过去世从什么变成什么?我在未来世将存在吗?我在未来世将不存在吗?我在未来世将是什么?我在未来世将如何?我在未来世从什么将变成什么?』或者现在对现在时有内在的疑惑:『我存在吗?我不存在吗?我是什么?我如何?这个有情从何而来?他将去往何处?』如此,被疑箭所刺穿、所刺、所触、所缠、所迷惑、所具足,他奔走、遍走、到处走、轮回。

Te salle abhisaṅkharoti; te salle abhisaṅkharonto sallābhisaṅkhāravasena puratthimaṃ disaṃ dhāvati, pacchimaṃ disaṃ dhāvati, uttaraṃ disaṃ dhāvati, dakkhiṇaṃ disaṃ dhāvati. Te sallābhisaṅkhārā appahīnā; sallābhisaṅkhārānaṃ appahīnattā gatiyā dhāvati, niraye dhāvati , tiracchānayoniyā dhāvati, pettivisaye dhāvati, manussaloke dhāvati, devaloke dhāvati, gatiyā gatiṃ, upapattiyā upapattiṃ, paṭisandhiyā paṭisandhiṃ, bhavena bhavaṃ, saṃsārena saṃsāraṃ, vaṭṭena vaṭṭaṃ dhāvati vidhāvati sandhāvati saṃsaratīti – yena sallena otiṇṇo disā sabbā vidhāvati.

他造作那些箭;造作那些箭者,因箭的造作而奔向东方,奔向西方,奔向北方,奔向南方。那些箭的造作未被舍断;因箭的造作未被舍断,他在趣中奔走,在地狱中奔走,在畜生界中奔走,在饿鬼界中奔走,在人界中奔走,在天界中奔走,从趣到趣,从生到生,从结生到结生,从有到有,从轮回到轮回,从轮转到轮转,奔走、遍走、到处走、轮回——被那箭所刺穿,他向一切方向遍走。

ti. Tameva rāgasallaṃ dosasallaṃ mohasallaṃ mānasallaṃ diṭṭhisallaṃ sokasallaṃ kathaṃkathāsallaṃ abbuyha abbuhitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā neva puratthimaṃ disaṃ dhāvati na pacchimaṃ disaṃ dhāvati na uttaraṃ disaṃ dhāvati na dakkhiṇaṃ disaṃ dhāvati. Te sallābhisaṅkhārā pahīnā; sallābhisaṅkhārānaṃ pahīnattā gatiyā na dhāvati, niraye na dhāvati, tiracchānayoniyā na dhāvati, pettivisaye na dhāvati, manussaloke na dhāvati, devaloke na dhāvati, na gatiyā gatiṃ, na upapattiyā upapattiṃ, na paṭisandhiyā paṭisandhiṃ, na bhavena bhavaṃ, na saṃsārena saṃsāraṃ, na vaṭṭena vaṭṭaṃ dhāvati vidhāvati sandhāvati saṃsaratīti – tameva sallamabbuyha na dhāvati. ti kāmoghe na sīdati, bhavoghe na sīdati, diṭṭhoghe na sīdati, avijjoghe na sīdati, na saṃsīdati na osīdati na avasīdati na gacchati na avagacchatīti – tameva sallamabbuyha, na dhāvati na sīdati.

拔出、已拔出、拔起、已拔起、连根拔除、已连根拔除、舍断、除去、使之终结、使之不存在那贪箭、嗔箭、痴箭、慢箭、见箭、忧箭、疑箭后,他既不奔向东方,也不奔向西方,也不奔向北方,也不奔向南方。那些箭的造作已被舍断;因箭的造作已被舍断,他在趣中不奔走,在地狱中不奔走,在畜生界中不奔走,在饿鬼界中不奔走,在人界中不奔走,在天界中不奔走,不从趣到趣,不从生到生,不从结生到结生,不从有到有,不从轮回到轮回,不从轮转到轮转奔走、遍走、到处走、轮回——拔出那箭后,他不奔走。在欲流中不沉没,在有流中不沉没,在见流中不沉没,在无明流中不沉没,不沉没、不下沉、不陷没、不去、不陷入——拔出那箭后,他不奔走、不沉没。

Tenāha bhagavā –

因此,世尊说:

‘‘Yena sallena otiṇṇo, disā sabbā vidhāvati;

「被那支箭所刺穿者,向一切方奔走;

Tameva sallamabbuyha, na dhāvati na sīdatī’’ti.

拔出那支箭后,既不奔走也不沉没。」

ti. ti hatthisikkhā assasikkhā rathasikkhā dhanusikkhā sālākiyaṃ sallakattiyaṃ kāyatikicchaṃ bhūtiyaṃ komārabhaccaṃ . ti gīyanti niggīyanti kathīyanti bhaṇīyanti dīpīyanti voharīyanti. Atha vā gīyanti gaṇhīyanti uggaṇhīyanti dhārīyanti upadhārīyanti upalakkhīyanti gadhitapaṭilābhāya. Gadhitā vuccanti pañca kāmaguṇā – cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. Kiṃkāraṇā gadhitā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañca kāmaguṇe icchanti sādiyanti patthayanti pihayanti abhijappanti taṃkāraṇā gadhitā vuccanti pañca kāmaguṇā. ti manussaloketi – tattha sikkhānugīyanti, yāni loke gadhitāni.

「诸学」即:象学、马学、车学、弓学、医学、箭术学、身体治疗学、鬼神学、儿童医学。「被歌颂」即:被歌颂、被歌唱、被说、被宣说、被阐明、被表达。或者「被歌颂」即:被取、被执取、被持、被受持、被观察,为了获得执着。「执着」是指五欲功德:眼所识之色,可爱的、可意的、合意的、可爱形色的、伴随欲的、能染的;耳所识之声……鼻所识之香……舌所识之味……身所识之触,可爱的、可意的、合意的、可爱形色的、伴随欲的、能染的。为何称五欲功德为「执着」?因为大多数天人与人类欲求、贪求、希求、渴求、祈求五欲功德,因此称五欲功德为「执着」。「在人间世界」即:在那里,诸学被歌颂,世间所执着的。

ti. Tāsu vā sikkhāsu tesu vā pañcasu kāmaguṇesu na pasuto siyā, na tanninno assa, na tappoṇo, na tappabbhāro, na tadadhimutto, na tadadhipateyyoti – na tesu pasuto siyā.

「不应沉溺」即:在那些学中或在那五欲功德中,不应沉溺、不应倾向、不应倾注、不应倾斜、不应倾心、不应以之为主——不应沉溺于它们。

ti. ti paṭivijjhitvā. ‘‘Sabbe saṅkhārā aniccā’’ti paṭivijjhitvā, ‘‘sabbe saṅkhārā dukkhā’’ti paṭivijjhitvā…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti paṭivijjhitvā. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbasoti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmāti – nibbijjha sabbaso kāme.

「洞察」即:洞察后。洞察「一切行无常」后,洞察「一切行是苦」后……洞察「凡任何集法,一切皆是灭法」后。「一切」即:完全地一切、一切方式地一切、无余地、无剩余地,这是遍取之语——一切。「诸欲」即:概略而言有二种欲:所缘欲与烦恼欲……这些称为所缘欲……这些称为烦恼欲——洞察后,完全地诸欲。

ti. ti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. ti attano rāgassa nibbāpanāya dosassa nibbāpanāya mohassa nibbāpanāya…pe… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbāpanāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya jānanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – sikkhe nibbānamattano.

「诸学」即:三学——增上戒学、增上心学、增上慧学……这是增上慧学。「为自己涅槃」即:为了自己贪的寂灭、嗔的寂灭、痴的寂灭……为了一切不善行的止息、止、寂止、寂灭、舍弃、平息,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……应现证应作证而应学,应行、应正行、应受持而行——应学为自己涅槃。

Tenāha bhagavā –

因此,世尊说:

‘‘Tattha sikkhānugīyanti, yāni loke gadhitāni;

「于此,应随学那些世间所执取的;

Na tesu pasuto siyā, nibbijjha sabbaso kāme;

不应沉溺于彼等,完全厌离诸欲;

Sikkhe nibbānamattano’’ti.

应学自己的涅槃。」

ti. ti saccavācāya samannāgato siyā, sammādiṭṭhiyā samannāgato siyā, ariyena aṭṭhaṅgikena maggena samannāgato siyāti – sacco siyā. ti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ…pe… idaṃ cetasikaṃ pāgabbhiyaṃ. Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti – sacco siyā appagabbho.

应具足真实语,应具足正见,应具足圣八支道——应是真实者。有三种傲慢——身傲慢、语傲慢、心傲慢……乃至……此为心傲慢。凡此三种傲慢已被舍断、根除、止息、平息、不能再生起、被智火所烧者,彼被称为无傲慢者——应是真实者、无傲慢者。

ti. Māyā vuccati vañcanikā cariyā. Idhekacco kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā 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 māyā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassesā māyā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati amāyo. ti pesuññanti idhekacco pisuṇavāco hoti…pe… evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Yassetaṃ pesuññaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati rittapesuṇo vivittapesuṇo pavivittapesuṇoti – amāyo rittapesuṇo.

诈称为欺诳行。此处某人以身行恶行,以语行恶行,以意行恶行后,为了覆藏彼,发起恶欲:「愿人不知我」,欲「愿人不知我」,思惟「愿人不知我」,说「愿人不知我」之语,以身努力「愿人不知我」。凡如是之诈、诈术、狡诈、欺诳、诡诈、诡计、隐藏、隐匿、覆盖、遮蔽、不显露业、不开显业、遮掩、恶作——此称为诈。凡此诈已被舍断、根除、止息、平息、不能再生起、被智火所烧者,彼被称为无诈者。两舌者,此处某人是两舌者……乃至……如是以破坏之意图行两舌。凡此两舌已被舍断、根除、止息、平息、不能再生起、被智火所烧者,彼被称为离两舌者、远离两舌者、完全远离两舌者——无诈、离两舌者。

ti. ti hi kho vuttaṃ, api ca kodho tāva vattabbo. Dasahākārehi kodho jāyati. ‘‘Anatthaṃ me acarī’’ti kodho jāyati…pe… yasseso kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhano. ti yo lobho lubbhanā lubbhitattaṃ…pe… abhijjhā lobho akusalamūlaṃ. Vevicchaṃ vuccati pañca macchariyāni – āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. ti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ti. Muni lobhapāpañca vevicchañca atari uttari patari samatikkami vītivattayīti – akkodhano lobhapāpaṃ, vevicchaṃ vitare muni.

已说,然而首先应说嗔。以十种行相嗔生起。「彼对我行无义」而嗔生起……乃至……凡此嗔已被舍断、根除、止息、平息、不能再生起、被智火所烧者,彼被称为无嗔者。因嗔之舍断故为无嗔者,因嗔事之遍知故为无嗔者,因嗔因之断除故为无嗔者。凡贪、贪求、贪求性……乃至……贪欲、贪、不善根。悭吝称为五种悭——住所悭……乃至……执取称为悭。牟尼称为智……乃至……超越执取网者为牟尼。牟尼超越、越过、超度、超越、度脱贪恶与悭吝——无嗔者、贪恶、悭吝,牟尼应度越。

Tenāha bhagavā –

因此世尊说——

‘‘Sacco siyā appagabbho, amāyo rittapesuṇo;

「应是真实者、无傲慢者,无诈、离两舌者;」

Akkodhano lobhapāpaṃ, vevicchaṃ vitare munī’’ti.

无嗔者,牟尼应舍断贪恶、疑惑。

nti. ti yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṃ suppaṃ pacalāyikā suppaṃ suppanā suppitattaṃ. nti yā tandī tandiyanā tandiyitattaṃ tandimanakatā ālasyaṃ ālasyāyatā ālasyāyitattaṃ. nti yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ, thinaṃ thiyanā thiyitattaṃ cittassa. nti. Niddañca tandiñca thinañca sahe saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – niddaṃ tandiṃ sahe thīnaṃ.

身的不适业性、不适作性、沉重、极沉重、内部僵硬、昏沉、睡眠、昏昏欲睡、睡眠、睡眠状态、已睡眠性。懈怠、懈怠性、已懈怠性、懈怠作性、懒惰、懒惰性、已懒惰性。心的不适业性、不适作性、萎靡、极萎靡、软弱、软弱性、已软弱性,心的惛沉、惛沉性、已惛沉性。应忍受、应能忍受、应克服、应战胜、应超越、应压伏睡眠、懈怠与惛沉——忍受睡眠、懈怠、惛沉。

ti. Pamādo vattabbo kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu. Cittassa vosaggo vosaggānuppādanaṃ vā kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. ti pamādena na vaseyya na saṃvaseyya na āvaseyya na parivaseyya, pamādaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pamādā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pamādena na saṃvase.

放逸应说为身恶行、或语恶行、或意恶行、或于五欲功德。心的放纵、放纵的生起、或对诸善法的修习不恭敬作、不持续作、不坚固作、萎靡的行为、舍弃意欲、舍弃重担、不实践、不修习、不多作、不确立、不勤修——放逸。如是的放逸、放逸性、已放逸性——这称为放逸。不应住于放逸、不应共住、不应依住、不应遍住,应舍断放逸、应除去、应作终结、应令至无有,应远离放逸、离、离去、出离、脱离、解脱、离缚,以离束缚之心而住——不与放逸共住。

ti. ti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati atimāno. ti. Atimāne na tiṭṭheyya na saṃtiṭṭheyya, atimānaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, atimānā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – atimāne na tiṭṭheyya.

此处某人因生、或因姓、[中略]、或因某某事物而轻慢他人。如是的慢、慢性、已慢性、高举、高举性、旗帜、执取、欲求旗帜、心的——这称为轻慢。不应住于轻慢、不应安住,应舍断轻慢、应除去、应作终结、应令至无有,应远离轻慢、离、离去、出离、脱离、解脱、离缚,以离束缚之心而住——不应住于轻慢。

ti. Idhekacco dānaṃ dento sīlaṃ samādiyanto uposathakammaṃ karonto pānīyaṃ paribhojanīyaṃ upaṭṭhapento pariveṇaṃ sammajjanto cetiyaṃ vandanto cetiye gandhamālaṃ āropento cetiyaṃ padakkhiṇaṃ karonto yaṃ kiñci tedhātukaṃ kusalābhisaṅkhāraṃ abhisaṅkharonto na gatihetu na upapattihetu na paṭisandhihetu na bhavahetu na saṃsārahetu na vaṭṭahetu, sabbaṃ taṃ visaṃyogādhippāyo nibbānaninno nibbānapoṇo nibbānapabbhāro abhisaṅkharotīti. Evampi nibbānamanaso naro. Atha vā sabbasaṅkhāradhātuyā cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’’nti. Evampi nibbānamanaso naro.

此处某人布施时、受持戒时、作伍波萨他业时、供奉饮料食物时、打扫住处时、礼敬塔庙时、供奉花鬘于塔庙时、右绕塔庙时,无论行作何种三界的福行,不为趣因、不为再生因、不为结生因、不为有因、不为轮回因、不为轮转因,一切以离系为目的、倾向涅槃、趣向涅槃、临入涅槃而行作。如是为意向涅槃之人。或者使心离去一切行界,使心趣入不死界——「此寂静、此殊胜,即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃」。如是为意向涅槃之人。

‘‘Na paṇḍitā upadhisukhassa hetu, dadanti dānāni punabbhavāya;

「智者不为依乐之因,为再有而施诸布施;

Kāmañca te upadhiparikkhayāya, dadanti dānaṃ apunabbhavāya.

「彼等确实为依的灭尽,为无再有而施布施。」

‘‘Na paṇḍitā upadhisukhassa hetu, bhāventi jhānāni punabbhavāya;

「智者不为依乐之因,为再有而修习诸禅那;」

Kāmañca te upadhiparikkhayāya, bhāventi jhānaṃ apunabbhavāya.

他们为了诸依的灭尽,为了不再生,修习禅那。

‘‘Te nibbuttiṃ āsisamānasā dadanti, tanninnacittā tadadhimuttā;

「他们希求涅槃,施与,心倾向于彼,心专注于彼;

Najjo yathā sāgaramajjhupetā , bhavanti nibbānaparāyanā te’’ti.

犹如诸河流入大海中,他们以涅槃为彼岸。」

Nibbānamanaso naro. Tenāha bhagavā –

心向涅槃之人。因此世尊说——

‘‘Niddaṃ tandi sahe thīnaṃ, pamādena na saṃvase;

「应忍受睡眠、懈怠、昏沉,不应与放逸共住;

Atimāne na tiṭṭheyya, nibbānamanaso naro’’ti.

不应住于慢,心向涅槃之人。」

ti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti, jānaṃ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – idaṃ vuccati mosavajjaṃ. Api ca tīhākārehi…pe… catūhākārehi… pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi…pe… 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.

妄语之过失,称为妄语。此处,某人被带到集会,或被带到众中,或被带到亲族中,或被带到团体中,或被带到王族中,被传唤作证问:「喂,你这个人,你知道什么就说什么。」他不知而说「我知」,或知而说「我不知」,或未见而说「我见」,或见而说「我未见」。如此,为自己的缘故,或为他人的缘故,或为些微利养的缘故,而说知而妄语——这称为妄语之过失。又以三种方式……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……以这八种方式而有妄语。不应行妄语之过失,不应出离,不应运载,不应积聚,应舍断妄语之过失,应除去,应作终结,应令其不存在,应远离妄语之过失,离,离去,出离,离弃,解脱,离缚,以离束缚之心而住——不应出离妄语之过失。

ti. nti cattāro ca mahābhūtā , catunnañca mahābhūtānaṃ upādāya rūpaṃ. ti. Rūpe snehaṃ na kareyya chandaṃ na kareyya pemaṃ na kareyya rāgaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – rūpe snehaṃ na kubbaye.

色,即四大种,及依四大种之色。对色不应作亲爱,不应作欲,不应作爱,不应作染,不应生,不应令生,不应产生,不应令产生——不应对色作亲爱。

ti. ti ekavidhena māno – yā cittassa unnati. Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – ‘‘seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti māno. Catuvidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – ‘‘lābhimhi manāpikānaṃ rūpāna’’nti mānaṃ janeti, ‘‘lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbāna’’nti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya…pe… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – atimāno, mānātimāno, omāno, sadisamāno, adhimāno, asmimāno, micchāmāno. Aṭṭhavidhena māno – lābhena mānaṃ janeti, alābhena omānaṃ janeti, yasena mānaṃ janeti, ayasena omānaṃ janeti, pasaṃsāya mānaṃ janeti, nindāya omānaṃ janeti, sukhena mānaṃ janeti, dukkhena omānaṃ janeti. Navavidhena māno – seyyassa ‘‘seyyohamasmī’’ti māno, seyyassa ‘‘sadisohamasmī’’ti māno, seyyassa ‘‘hīnohamasmī’’ti māno, sadisassa ‘‘seyyohamasmī’’ti māno, sadisassa ‘‘sadisohamasmī’’ti māno, sadisassa ‘‘hīnohamasmī’’ti māno, hīnassa ‘‘seyyohamasmī’’ti māno, hīnassa ‘‘sadisohamasmī’’ti māno, hīnassa ‘‘hīnohamasmī’’ti māno. Dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati māno.

慢有一种分类——即心的高举。慢有二种分类——自我赞扬之慢、轻蔑他人之慢。慢有三种分类——「我胜」之慢、「我等」之慢、「我劣」之慢。慢有四种分类——因利得而生慢、因名声而生慢、因称赞而生慢、因乐而生慢。慢有五种分类——「我得可意之诸色」而生慢、「我得可意之诸声……诸香……诸味……诸触」而生慢。慢有六种分类——因眼具足而生慢、因耳具足……因鼻具足……因舌具足……因身具足……因意具足而生慢。慢有七种分类——过慢、慢过慢、卑慢、等慢、增上慢、我慢、邪慢。慢有八种分类——因利得而生慢、因无利得而生卑慢、因名声而生慢、因无名声而生卑慢、因称赞而生慢、因诽谤而生卑慢、因乐而生慢、因苦而生卑慢。慢有九种分类——对胜者「我胜」之慢、对胜者「我等」之慢、对胜者「我劣」之慢、对等者「我胜」之慢、对等者「我等」之慢、对等者「我劣」之慢、对劣者「我胜」之慢、对劣者「我等」之慢、对劣者「我劣」之慢。慢有十种分类——此处某人因生或因姓……或因某某事物而生慢。凡如是之慢、慢想、慢想性、高举、高举性、旗帜、执取、欲为幢相、心之高举——此称为慢。

ti. Mānaṃ tīhi pariññāhi parijāneyya – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Mānaṃ jānāti ayaṃ ekavidhena māno – yā cittassa unnati. Ayaṃ duvidhena māno – attukkaṃsanamāno paravambhanamāno…pe… ayaṃ dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti jānāti passati – ayaṃ ñātapariññā.

应以三种遍知来遍知慢——以知遍知、以度遍知、以断遍知。什么是知遍知?他知慢:此是一种分类之慢——即心的高举。此是二种分类之慢——自我赞扬之慢、轻蔑他人之慢……此是十种分类之慢——此处某人因生或因姓……或因某某事物而生慢,如是知、如是见——此是知遍知。

Katamā tīraṇapariññā? Etaṃ ñātaṃ katvā mānaṃ tīreti aniccato dukkhato…pe… nissaraṇato tīreti – ayaṃ tīraṇapariññā.

什么是度遍知?如是知已,他度慢为无常、为苦……为出离而度——此是度遍知。

Katamā pahānapariññā? Evaṃ tīrayitvā mānaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti – ayaṃ pahānapariññā. ti mānaṃ imāhi tīhi pariññāhi parijāneyyāti – mānañca parijāneyya.

什么是断遍知?如是度已,他舍断慢、除去、使之灭尽、使之成为非有——此是断遍知。应以此三种遍知来遍知慢——「应遍知慢」。

ti. Katamā sāhasā cariyā? Rattassa rāgacariyā sāhasā cariyā, duṭṭhassa dosacariyā sāhasā cariyā, mūḷhassa mohacariyā sāhasā cariyā, vinibaddhassa mānacariyā sāhasā cariyā, parāmaṭṭhassa diṭṭhicariyā sāhasā cariyā, vikkhepagatassa uddhaccacariyā sāhasā cariyā, aniṭṭhaṅgatassa vicikicchācariyā sāhasā cariyā, thāmagatassa anusayacariyā sāhasā cariyā – ayaṃ sāhasā cariyā. ti sāhasā cariyāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – sāhasā virato care.

什么是粗鲁行?染者之贪行是粗鲁行,嗔者之嗔行是粗鲁行,痴者之痴行是粗鲁行,缚者之慢行是粗鲁行,执取者之见行是粗鲁行,散乱者之掉举行是粗鲁行,不决定者之疑行是粗鲁行,潜在者之随眠行是粗鲁行——此是粗鲁行。应远离粗鲁行、离、离去、出离、离脱、解脱、离缚,以离界之心而住、行、行作、威仪、转起、守护、维持、度日——「应离粗鲁而行」。

Tenāha bhagavā –

因此世尊说——

‘‘Mosavajje na niyyetha, rūpe snehaṃ na kubbaye;

「不应导向妄语,不应对色作贪著;

Mānañca parijāneyya, sāhasā virato care’’ti.

应遍知慢,应离粗鲁而行。」

ti. Purāṇaṃ vuccati atītā rūpavedanāsaññāsaṅkhāraviññāṇā. Atīte saṅkhāre taṇhāvasena diṭṭhivasena nābhinandeyya nābhivadeyya na ajjhoseyya, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – purāṇaṃ nābhinandeyya.

「不应欢喜旧的」:旧的,是指过去的色、受、想、行、识。对于过去的诸行,不应以渴爱之力、以见之力而欢喜、赞同、执着;应舍断欢喜、赞同、执着、执取、执持、执着,应除去、使之终结、使之成为不存在——「不应欢喜旧的」。

ti. Navā vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena khantiṃ na kareyya chandaṃ na kareyya pemaṃ na kareyya rāgaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – nave khantiṃ na kubbaye.

「不应对新的生起忍可」:新的,是指现在的色、受、想、行、识。对于现在的诸行,不应以渴爱之力、以见之力而生起忍可、生起欲、生起爱、生起贪,不应生起、不应令生起、不应产生、不应令产生——「不应对新的生起忍可」。

ti. Hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṃ kandeyya na sammohaṃ āpajjeyya. Cakkhusmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne, sotasmiṃ…pe… ghānasmiṃ… jivhāya… kāyasmiṃ… rūpasmiṃ… saddasmiṃ… gandhasmiṃ… rasasmiṃ… phoṭṭhabbasmiṃ… kulasmiṃ… gaṇasmiṃ… āvāsasmiṃ… lābhasmiṃ… yasasmiṃ… pasaṃsāya… sukhasmiṃ… cīvarasmiṃ… piṇḍapātasmiṃ… senāsanasmiṃ… gilānapaccayabhesajjaparikkhārasmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṃ kandeyya na sammohaṃ āpajjeyyāti – hīyamāne na soceyya.

「对于减损者不应忧愁」:对于减少者、衰退者、退失者、消失者、离去者、隐没者,不应忧愁、不应疲倦、不应执持、不应悲泣、不应捶胸号哭、不应陷入痴迷。当眼减少、衰退、退失、消失、离去、隐没时,当耳……当鼻……当舌……当身……当色……当声……当香……当味……当触……当家族……当群体……当住所……当利得……当名声……当称赞……当乐……当衣……当食物……当住处……当病者所需的医药资具减少、衰退、退失、消失、离去、隐没时,不应忧愁、不应疲倦、不应执持、不应悲泣、不应捶胸号哭、不应陷入痴迷——「对于减损者不应忧愁」。

ti. Ākāsaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kiṃkāraṇā ākāsaṃ vuccati taṇhā? Yāya taṇhāya rūpaṃ ākassati samākassati gaṇhāti parāmasati abhinivisati, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ākassati samākassati gaṇhāti parāmasati abhinivisati; taṃkāraṇā ākāsaṃ vuccati taṇhā. ti. Taṇhānissito na siyā. Taṇhaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, taṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – ākāsaṃ na sito siyā.

「不应依止虚空」:虚空,是指渴爱。凡是贪、贪求……贪婪、贪欲、不善根。为何虚空被称为渴爱?由于以那渴爱而牵引色、完全牵引、执取、执持、执着,牵引受……牵引想……牵引诸行……牵引识……牵引趣……牵引再生……牵引结生……牵引有……牵引轮回……牵引轮转、完全牵引、执取、执持、执着;因此,虚空被称为渴爱。「不应依止渴爱」:应舍断渴爱、除去、使之终结、使之成为不存在,应远离渴爱、离去、离弃、出离、脱离、解脱、离系,应以离缚之心而住——「不应依止虚空」。

Tenāha bhagavā –

因此,世尊说——

‘‘Purāṇaṃ nābhinandeyya, nave khantiṃ na kubbaye;

「不应欢喜旧的,不应对新的生起忍可;对于减损者不应忧愁,不应依止虚空。」

Hīyamāne na soceyya, ākāsaṃ na sito siyā’’ti.

「对于减损者不应忧愁,不应依止虚空。」

ti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Mahogho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti. Gedhaṃ ‘‘mahogho’’ti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – gedhaṃ brūmi mahoghoti.

「贪欲」:贪欲,是指渴爱。凡是贪、贪求……贪婪、贪欲、不善根。「大瀑流」,是指渴爱。凡是贪、贪求……贪婪、贪欲、不善根。「我说贪欲为大瀑流」:我说、告知、教导、施设、建立、开显、分别论、阐明、显示——「我说贪欲为大瀑流」。

nti. Ājavā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Jappanāpi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. nti ājavaṃ ‘‘jappanā’’ti brūmi ācikkhāmi…pe… uttānīkaromi pakāsemīti – ājavaṃ brūmi jappanaṃ.

「贪欲」被称为渴爱。凡是贪、贪随、……（中略）……贪欲、贪、不善根。「喋喋不休」也被称为渴爱。凡是贪、贪随、……（中略）……贪欲、贪、不善根。「我说贪欲为喋喋不休」——我宣说、告知、……（中略）……阐明、显示——我说贪欲为喋喋不休。

nti. Ārammaṇampi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Pakampanāpi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – ārammaṇaṃ pakampanaṃ.

「所缘」也被称为渴爱。凡是贪、贪随、……（中略）……贪欲、贪、不善根。「动摇」也被称为渴爱。凡是贪、贪随、……（中略）……贪欲、贪、不善根——所缘、动摇。

ti. Kāmapaṅko kāmakaddamo kāmakileso kāmapalipo kāmapalibodho duraccayo durativatto duttaro duppataro dussamatikkamo dubbītivattoti – kāmapaṅko duraccayo.

欲泥、欲泥沼、欲杂染、欲缠缚、欲障碍,难以越过、难以度脱、难以超越、难以渡越、难以超度、难以度过——欲泥难以越过。

Tenāha bhagavā –

因此,世尊说:

‘‘Gedhaṃ brūmi mahoghoti, ājavaṃ brūmi jappanaṃ;

「我说贪为大瀑流,我说贪欲为喋喋不休;

Ārammaṇaṃ pakampanaṃ, kāmapaṅko duraccayo’’ti.

所缘、动摇,欲泥难以越过。」

ti. Saccavācāya avokkamanto, sammādiṭṭhiyā avokkamanto, ariyā aṭṭhaṅgikā maggā avokkamanto. ti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – saccā avokkamaṃ muni.

不离真实语,不离正见,不离圣八支道。「牟尼」被称为智……（中略）……超越结网者为牟尼——不离真实者为牟尼。

ti. Thalaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. ti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. ti. Thale tiṭṭhati dīpe tiṭṭhati tāṇe tiṭṭhati leṇe tiṭṭhati saraṇe tiṭṭhati abhaye tiṭṭhati accute tiṭṭhati amate tiṭṭhati nibbāne tiṭṭhatīti – thale tiṭṭhati brāhmaṇo.

「陆地」被称为不死涅槃。即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。因舍断七法故为婆罗门……（中略）……不执取者被称为如是者、梵天。住于陆地、住于洲、住于庇护所、住于洞窟、住于归依处、住于无畏处、住于不动处、住于不死处、住于涅槃——婆罗门住于陆地。

ti. Sabbaṃ vuccati dvādasāyatanāni – cakkhu ceva rūpā ca …pe… mano ceva dhammā ca. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Yato taṇhā ca diṭṭhi ca māno ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā , ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhanti – sabbaṃ so paṭinissajja.

「一切」是指十二处——眼与色……乃至……意与法。当于内外诸处的欲贪已被舍断、根已被切断、如多罗树头被砍断、成为非有、未来不再生起时,到此程度,一切已被舍断、已被吐出、已被释放、已被舍弃、已被弃绝。当渴爱、见与慢已被舍断、根已被切断、如多罗树头被砍断、成为非有、未来不再生起时,到此程度,一切已被舍断、已被吐出、已被释放、已被舍弃、已被弃绝。当福行、非福行与不动行已被舍断、根已被切断、如多罗树头被砍断、成为非有、未来不再生起时,到此程度,一切已被舍断、已被吐出、已被释放、已被舍弃、已被弃绝——他弃绝了一切。

ti. So santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – sa ve santoti vuccati.

他寂静、寂止、极寂止、涅槃、平息,被称为、被说为、被言说为、被阐明为、被表述为——「他确实是寂静者」。

Tenāha bhagavā –

因此世尊说——

‘‘Saccā avokkamaṃ muni, thale tiṭṭhati brāhmaṇo;

「牟尼不退离真谛,婆罗门住立于陆地;

Sabbaṃ so paṭinissajja, sa ve santoti vuccatī’’ti.

他弃绝了一切,他确实被称为寂静者。」

ti. ti vidvā vijjāgato ñāṇī vibhāvī medhāvī. ti. Vedā vuccanti catūsu maggesu ñāṇaṃ…pe… sabbavedanāsu vītarāgo sabbavedamaticca vedagū soti – sa ve vidvā sa vedagū.

「智者」是指具明者、具智者、具慧者、贤者。「吠陀通达者」是指在四道中的智……乃至……于一切受离贪、超越一切受的吠陀通达者——他确实是智者,他是吠陀通达者。

ti. ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito… sotaṃ anissito… ghānaṃ anissito…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – ñatvā dhammaṃ anissito.

「知」是指已知、已了知、已衡量、已通达、已明了、已使明了。已知「一切行无常」、已了知、已衡量、已通达、已明了、已使明了;「一切行是苦」……乃至……「凡任何集法,一切皆是灭法」,已知、已了知、已衡量、已通达、已明了、已使明了。有二依——渴爱依与见依……乃至……这是渴爱依……乃至……这是见依。舍断渴爱依、弃绝见依后,不依眼……不依耳……不依鼻……乃至……于所见、所闻、所觉、所识之法,无所依、不执着、不附着、不耽着、不倾向,出离、离系、解脱、离缚,以离界限之心而住——知法后无所依。

ti. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpeti…pe… yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpetīti – sammā so loke iriyāno.

当于内外诸处的欲贪已被舍断、根已被切断、如多罗树头被砍断、成为非有、未来不再生起时,到此程度,他正确地在世间行、住、威仪、转起、护持、维持、生活……乃至……当福行、非福行与不动行已被舍断、根已被切断、如多罗树头被砍断、成为非有、未来不再生起时,到此程度,他正确地在世间行、住、威仪、转起、护持、维持、生活——他在世间正确地行。

ti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so kassaci na piheti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti – na pihetīdha kassaci.

被称为渴爱。凡是贪、贪随行……乃至……贪求、贪欲、不善根。凡是对他来说这个渴求、渴爱已被舍断、已被根除、已被止息、已被平息、须跋再生起、已被智火所烧,他对任何人都不渴求——无论是刹帝利、婆罗门、吠舍、首陀罗、在家人、出家人、天人或人——即「不渴求任何人」。

Tenāha bhagavā –

因此世尊说——

‘‘Sa ve vidvā sa vedagū, ñatvā dhammaṃ anissito;

「他确实是智者、是吠陀通者,了知法而无所依;

Sammā so loke iriyāno, na pihetīdha kassacī’’ti.

他在世间正确地行,不渴求任何人。」

nti. ti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃ ṭhānappatto yaṃ dhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. ti satta saṅgā – rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. ti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. nti. Yo kāme ca saṅge ca loke duraccaye durativatte duttare duppatare dussamatikkame dubbītivatte atari uttari patari samatikkami vītivattayīti – yodha kāme accatari, saṅgaṃ loke duraccayaṃ.

「任何人」即:凡是什么样的、具有什么性质的、如何相应的、如何安住的、如何种类的、达到什么地位的、具足什么法的刹帝利、婆罗门、吠舍、首陀罗、在家人、出家人、天人或人。「欲」即:总说有二种欲——所缘欲与烦恼欲……乃至……这些被称为所缘欲……乃至……这些被称为烦恼欲。「执着」即:七种执着——贪执着、嗔执着、痴执着、慢执着、见执着、烦恼执着、恶行执着。「世间」即:在恶趣世间、人世间、天世间、蕴世间、界世间、处世间。「超越」即:凡是对难以超越的、难以越过的、难以渡越的、难以超度的、难以超脱的、难以度脱的世间的诸欲与执着,已超越、已越过、已渡越、已超脱、已度脱——即「他超越了此处的诸欲,超越了世间难以超越的执着」。

ti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. ‘‘Cakkhu me vipariṇata’’nti na socati…pe… sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhārā me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātī me… ‘‘sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – na socati. ti najjheti na ajjheti na upanijjhāyati na nijjhāyati na pajjhāyati. Atha vā na jāyati na jiyyati na miyyati na cavati na upapajjatīti – nājjhetīti – na so socati nājjheti.

「不悲伤」即:对已变坏的所缘不悲伤,或对已变坏的所缘不悲伤。「我的眼已变坏」而不悲伤……乃至……我的耳……我的鼻……我的舌……我的身……我的色……我的声……我的香……我的味……我的触……我的家族……我的群体……我的住所……我的利得……我的名声……我的赞誉……我的乐……我的衣……我的食……我的卧坐处……我的病缘药资具……我的母……我的父……我的兄……我的姊……我的子……我的女……我的友……我的臣……我的亲……「我的血亲已变坏」而不悲伤、不疲劳、不悲泣、不捶胸哭泣、不陷入痴迷——即「不悲伤」。「不忧愁」即:不忧愁、不忧虑、不深忧、不忧思、不忧虑。或者不生、不老、不死、不死没、不再生——即「不忧愁」——即「他不悲伤、不忧愁」。

ti. Sotaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā sotā taṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so vuccati chinnasoto. ti rāgabandhanaṃ dosabandhanaṃ mohabandhanaṃ mānabandhanaṃ diṭṭhibandhanaṃ kilesabandhanaṃ duccaritabandhanaṃ, yassete bandhanā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so vuccati abandhanoti – chinnasoto abandhano.

「流」即:被称为渴爱。凡是贪、贪随行……乃至……贪求、贪欲、不善根。凡是对他来说这个流、渴爱已被舍断、已被根除……乃至……已被智火所烧,他被称为已断流者。「结」即:贪结、嗔结、痴结、慢结、见结、烦恼结、恶行结,凡是对他来说这些结已被舍断、已被根除……乃至……已被智火所烧,他被称为无结者——即「已断流者、无结者」。

Tenāha bhagavā –

因此世尊说——

‘‘Yodha kāme accatari, saṅgaṃ loke duraccayaṃ;

「于此若超越诸欲，世间难以超越的系缚；

Na so socati nājjheti, chinnasoto abandhano’’ti.

他不忧愁不热恼，流已断、无系缚。」

ti. Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti. Evampi yaṃ pubbe taṃ visosehi. Atha vā ye atītā kammābhisaṅkhārā avipakkavipākā te kammābhisaṅkhāre sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti. Evampi yaṃ pubbe taṃ visosehi.

关于过去诸行而生起的诸烦恼，你应使那些烦恼干涸、完全干涸、枯竭、完全枯竭，使之无种子，舍断、除去、使之灭尽、使之不存在。如此也是「你应使过去的干涸」。或者，那些过去的业行尚未成熟果报的，你应使那些业行干涸、完全干涸、枯竭、完全枯竭，使之无种子，舍断、除去、使之灭尽、使之不存在。如此也是「你应使过去的干涸」。

nti. Pacchā vuccati anāgataṃ. Anāgate saṅkhāre ārabbha yāni uppajjeyyuṃ rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, imāni kiñcanāni tuyhaṃ mā ahu mā akāsi mā janesi mā sañjanesi mā nibbattesi mā abhinibbattesi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti – pacchā te māhu kiñcanaṃ.

「后」是指未来。关于未来诸行而生起的贪之物、嗔之物、痴之物、慢之物、见之物、烦恼之物、恶行之物，这些物不应属于你，不应作、不应生、不应令生、不应产生、不应令产生，应舍断、除去、使之灭尽、使之不存在——「后来不应有物属于你」。

ti. Majjhaṃ vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena na gahessasi na uggahessasi na gaṇhissasi na parāmasissasi nābhinandissasi nābhicarissasi na ajjhosissasi, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahissasi vinodessasi byantiṃ karissasi anabhāvaṃ gamessasīti – majjhe ce no gahessasi.

「中」是指现在的色、受、想、行、识。对于现在诸行，你不应以渴爱之力、以见之力而执取、把持、抓取、执着、欢喜、耽着、执持，应舍断欢喜、赞同、执持、执取、执着、执着，除去、使之灭尽、使之不存在——「若于中你不执取」。

ti. Rāgassa santattā samitattā upasamitattā, dosassa santattā samitattā upasamitattā…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā upasamitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddho carissasi viharissasi iriyissasi vattissasi pālissasi yapissasi yāpissasīti – upasanto carissasi.

因贪的寂静、止息、止灭，因嗔的寂静、止息、止灭……乃至……因一切不善业行的寂静、止息、止灭、完全止灭、被了知、寂灭、离去、平息，你将寂静、寂止、完全寂止、寂灭、平息地行、住、威仪、行动、守护、生活、度日——「你将寂止地行」。

Tenāha bhagavā –

因此世尊说——

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

「你应使过去的干涸，后来不应有物属于你；

Majjhe ce no gahessasi, upasanto carissasī’’ti.

「如果你在中间执取我，你将不得安宁而行。」

nti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbasoti. nti cattāro arūpino khandhā. nti cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ. ti arahato khīṇāsavassa. nti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. nti sabbaso nāmarūpasmiṃ mamattā yassa natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ.

「一切」——这是以一切方式、完全地、无余地、无遗地包括一切的说法——「一切」。「名」——四无色蕴。「色」——四大种，以及依四大种的色。「阿拉汉」——漏尽的阿拉汉。「我所」——有二种我所：渴爱我所与见我所……（中略）……这是渴爱我所……（中略）……这是见我所。「于一切名色中，对他没有我所」——对于一切名色，对他来说没有、不存在、不可得、已舍断、已根除、已寂止、已止息、须跋再生起、已被智火烧尽的我所——「于一切名色中，对他没有我所」。

ti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. ‘‘Cakkhu me vipariṇata’’nti na socati, sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me…pe… ‘‘sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati.

「不忧愁」——对已变坏的事物不忧愁，或对已变坏的事物不忧愁。「我的眼已变坏」而不忧愁，我的耳……我的鼻……我的舌……我的身……我的色……我的声……我的香……我的味……我的触……我的家族……我的群体……我的住所……我的利得……（中略）……「我的亲族已变坏」而不忧愁、不疲倦、不悲伤、不捶胸哭泣、不陷入痴迷。如此，「不忧愁」。

Atha vā asatāya dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Atha vā cakkhurogena phuṭṭho pareto…pe… ḍaṃsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Atha vā asante asaṃvijjamāne anupalabbhamāne ‘‘ahu vata me, taṃ vata me natthi , siyā vata me, taṃ vatāhaṃ na labhāmī’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati.

或者，被不存在的苦受所触、所恼、所困、所遇时，不忧愁、不疲倦、不悲伤、不捶胸哭泣、不陷入痴迷。如此，「不忧愁」。或者，被眼病所触、所恼……（中略）……被虻、蚊、风、热、爬虫类的接触所触、所恼、所困、所遇时，不忧愁、不疲倦、不悲伤、不捶胸哭泣、不陷入痴迷。如此，「不忧愁」。或者，对于不存在的、不可得的、不可见的：「我曾有，那个我没有了；我可能有，那个我得不到」而不忧愁、不疲倦、不悲伤、不捶胸哭泣、不陷入痴迷。如此，「不忧愁」。

ti. Yassa ‘‘mayhaṃ vā idaṃ paresaṃ vā ida’’nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ atthi, tassa jāni atthi.

「对他有生」——对于谁有任何「这是我的，或这是他人的」这样的色所摄、受所摄、想所摄、行所摄、识所摄的执取、执着、固执、执著、倾向，对他就有生。

Bhāsitampi hetaṃ –

这也已被说：

‘‘Jīno rathassaṃ maṇikuṇḍale ca, putte ca dāre ca tatheva jīno;

「老旧的车、宝石耳环，以及儿子与妻子，同样老旧；

Sabbesu bhogesu asevitesu, kasmā na santappasi sokakāle.

在一切财富都已衰败时，为何你在悲伤之时不满足？」

‘‘Pubbeva maccaṃ vijahanti bhogā, macco dhane pubbataraṃ jahāsi;

「诸财在死前先舍弃，死者更早舍弃财富；

Asassatā bhāvino kāmakāmī, tasmā na socāmahaṃ sokakāle.

诸有者欲求诸欲是无常的，因此我在悲伤时不悲伤。

‘‘Udeti āpūrati veti cando, andhaṃ tapetvāna paleti sūriyo;

月亮升起、圆满、消逝，太阳照耀黑暗后离去；

Viditā mayā sattuka lokadhammā, tasmā na socāmahaṃ sokakāle’’ti.

我已了知世间的七种法，因此我在悲伤时不悲伤。」

Yassa ‘‘mayhaṃ vā idaṃ paresaṃ vā ida’’nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi, tassa jāni natthi. Bhāsitampi hetaṃ – ‘‘‘nandasi, samaṇā’ti. ‘Kiṃ laddhā, āvuso’ti? ‘Tena hi, samaṇa, socasī’ti. ‘Kiṃ jīyittha, āvuso’ti? ‘Tena hi, samaṇa, neva nandasi na socasī’ti. ‘Evamāvuso’’’ti.

凡是没有任何色所属、受所属、想所属、行所属、识所属的「这是我的」或「这是他人的」被执取、被执著、被固执、被缠缚、被决意者，他没有生。因为这也已被说：「沙门，你欢喜吗？」「朋友，得到什么呢？」「那么，沙门，你悲伤吗？」「朋友，失去什么呢？」「那么，沙门，你既不欢喜也不悲伤吗？」「是的，朋友。」

‘‘Cirassaṃ vata passāma, brāhmaṇaṃ parinibbutaṃ;

「我们确实久已见到，般涅槃的婆罗门；

Anandiṃ anīghaṃ bhikkhuṃ, tiṇṇaṃ loke visattika’’nti.

不欢喜、无恼的比库，已度脱世间的执著。」

Sa ve loke na jīyati. Tenāha bhagavā –

他确实在世间不失去。因此世尊说——

‘‘Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

「凡于一切名色中，对他没有我所性，

Asatā ca na socati, sa ve loke na jīyatī’’ti.

对不存在者不忧愁，他在世间确实不衰老。」

nti. ti arahato khīṇāsavassa. Yassa ‘‘mayhaṃ vā idaṃ paresaṃ vā ida’’nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

这是阿拉汉、漏尽者的。对他来说，「这是我的，或这是他人的」，任何色所属的、受所属的、想所属的、行所属的、识所属的，被执取的、被执着的、被深入执着的、被执持的、被倾向的，都不存在、不存在、不被发现、不被获得，已被舍断、已被根除、已被寂止、已被止息、须跋再生起、已被智火烧尽。如此，对他来说，没有「这是我的」，或对他人的任何事物。

Vuttañhetaṃ bhagavatā – ‘‘nāyaṃ, bhikkhave, kāyo tumhākaṃ, napi aññesaṃ. Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedanīyaṃ daṭṭhabbaṃ. Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasikaroti – ‘iti imasmiṃ sati idaṃ hoti imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati, yadidaṃ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāyatveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

因为世尊已说：「诸比库，这身不是你们的，也不是其他人的。诸比库，这是过去的业，已被造作、已被思惟、应被感受、应被看见。诸比库，在那里，多闻的圣弟子如理作意缘起：『如此，此有故彼有，此生故彼生；此无故彼无，此灭故彼灭，即：以无明为缘而有行，以行为缘而有识……（中略）……如此有这整个苦蕴的集起。然而，以无明的无余离贪灭而有行灭……（中略）……如此有这整个苦蕴的灭。』」如此，对他来说，没有「这是我的」，或对他人的任何事物。

Vuttampi hetaṃ bhagavatā –

因为世尊也已说：

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

「摩伽罗阇，应以空观察世间，常具念，

Attānudiṭṭhiṃ ūhacca , evaṃ maccutaro siyā;

除去我见，如此能超越死。

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

如此观察世间者，死王看不见他。」

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

如此,对于他来说,没有「这是我的」,或者对他人的任何事物。

Vuttampi hetaṃ bhagavatā – ‘‘yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā… saññā… saṅkhārā… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, yaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā… saññā… saṅkhārā… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Bhāsitampi hetaṃ –

世尊也说过此事——「诸比库,凡非你们的,应舍断它。舍断它后,将长久地带来你们的利益与安乐。诸比库,什么是非你们的?诸比库,色非你们的,应舍断它。舍断它后,将长久地带来你们的利益与安乐。受……想……行……识非你们的,应舍断它。舍断它后,将长久地带来你们的利益与安乐。诸比库,你们认为如何?若人们拿走、烧掉或随意处理这揭德林中的草、木、枝、叶,你们会这样想——『人们拿走、烧掉或随意处理我们』吗?」「不会,尊者。」「那是什么原因?」「尊者,因为那不是我们的我,也不是我所。」「诸比库,正是如此,凡非你们的,应舍断它。舍断它后,将长久地带来你们的利益与安乐。诸比库,什么是非你们的?诸比库,色非你们的,应舍断它。舍断它后,将长久地带来你们的利益与安乐。受……想……行……识非你们的,应舍断它。舍断它后,将长久地带来你们的利益与安乐。」如此,对于他来说,没有「这是我的」,或者对他人的任何事物。也说过此事——

‘‘Suddhadhammasamuppādaṃ, suddhasaṅkhārasantatiṃ;

「见到如实的清净法生起,清净行的相续;

Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.

村长,对他来说没有恐怖。

‘‘Tiṇakaṭṭhasamaṃ lokaṃ, yadā paññāya passati;

当以慧见世间如草木一般时,

Nāññaṃ patthayate kiñci, aññatra appaṭisandhiyā’’ti .

他不希求任何其他事物,除了不再结生。」

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Vajirā bhikkhunī māraṃ pāpimantaṃ etadavoca –

如此,对于他来说,没有「这是我的」,或者对他人的任何事物。瓦基拉比库尼对恶魔魔罗说此——

‘‘Kaṃ nu sattoti paccesi, māra diṭṭhigataṃ nu te;

「魔罗,你追问『谁是有情』,这是你的邪见吗?

Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati.

这只是纯粹的诸行之聚,在此没有有情可得。

‘‘Yathā hi aṅgasambhārā, hoti saddo ratho iti;

「犹如由于诸支分的集合,而有「车」之声;

Evaṃ khandhesu santesu, hoti sattoti sammuti .

如是,当诸蕴存在时,有「有情」的概念。

‘‘Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;

「只有苦生起,苦住立与灭去;

Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī’’ti.

除了苦之外无他物生起,除了苦之外无他物灭尽。」

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Vuttaṃñhetaṃ bhagavatā

如此,对于那位没有「这是我的」,或对他人的任何事物[执取]者。世尊确实说过

‘‘Evameva kho, bhikkhave, bhikkhu rūpaṃ samannesati yāvatā rūpassa gati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ samannesati yāvatā viññāṇassa gati. Tassa rūpaṃ samannesato yāvatā rūpassa gati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ samannesato yāvatā viññāṇassa gati , yampissa taṃ hoti ‘aha’nti vā ‘mama’nti vā, ‘asmī’ti vā, tampi tassa na hotī’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

「诸比库,正是如此,比库寻求色,直至色的所行;寻求受……想……诸行……寻求识,直至识的所行。当他寻求色,直至色的所行;寻求受……想……诸行……寻求识,直至识的所行时,凡他所有的『我』或『我的』或『我是』,那对他也不存在。」如此,对于那位没有「这是我的」,或对他人的任何事物[执取]者。

Āyasmā, ānando, bhagavantaṃ etadavoca – ‘‘‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccati. Kiñcānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā, cakkhuviññāṇaṃ suññaṃ, cakkhusamphasso suñño, yadidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ… sotaṃ suññaṃ… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño… phoṭṭhabbā suññā… mano suñño… dhammā suññā… manoviññāṇaṃ suññaṃ… manosamphasso suñño, yadidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

具寿阿难对世尊如此说——「尊者,所谓『世间是空,世间是空』。尊者,到什么程度称为『世间是空』呢?」「阿难,因为空无我或我所,因此称为『世间是空』。阿难,什么是空无我或我所呢?阿难,眼是空无我或我所。诸色是空,眼识是空,眼触是空,凡缘眼触而生起的所受——或乐、或苦、或不苦不乐——那也是空……耳是空……诸声是空……鼻是空……诸香是空……舌是空……诸味是空……身是空……诸触是空……意是空……诸法是空……意识是空……意触是空,凡缘意触而生起的所受——或乐、或苦、或不苦不乐——那也是空无我或我所。阿难,因为空无我或我所,因此称为『世间是空』。」如此,对于那位没有「这是我的」,或对他人的任何事物[执取]者。

nti. ti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamattaṃ avindanto asaṃvindanto anadhigacchanto appaṭilabhantoti – mamattaṃ so asaṃvindaṃ.

有两种我所执——渴爱我所执与见我所执……此为渴爱我所执……此为见我所执。舍断渴爱我所执,舍弃见我所执,不寻求我所执,不寻得,不证得,不获得——「他不寻得我所执」。

ti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. ‘‘Cakkhu me vipariṇata’’nti na socati, ‘‘sotaṃ me…pe… sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – natthi meti na socati.

或者事物变坏时不悲伤,或者在事物变坏时不悲伤。「我的眼变坏了」不悲伤,「我的耳……我的血肉变坏了」不悲伤、不疲劳、不悲叹、不捶胸哭泣、不陷入痴迷——「『没有我的』故不悲伤」。

Tenāha bhagavā –

因此世尊说——

‘‘Yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ;

「凡无有『此是我的』,对他人也无任何所有;

Mamattaṃ so asaṃvindaṃ, natthi meti na socatī’’ti.

他不寻得我所执,『没有我的』故不悲伤。」

ti. Katamaṃ niṭṭhuriyaṃ? Idhekacco niṭṭhuriyo hoti, paralābhasakkāragarukāramānanavandanapūjanāsu issati usūyati issaṃ bandhati. Yaṃ evarūpaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – idaṃ vuccati niṭṭhuriyaṃ. Yassetaṃ niṭṭhuriyaṃ pahīnaṃ samucchinnaṃ…pe… ñāṇagginā daḍḍhaṃ, so vuccati aniṭṭhurīti. ti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno…pe… ñāṇagginā daḍḍho, so vuccati ananugiddho. So rūpe agiddho sadde…pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – aniṭṭhurī ananugiddho.

何为刚硬?此处某人刚硬,对他人的利养、恭敬、尊重、礼敬、礼拜、供养嫉妒、妒忌、结嫉妒。凡如是刚硬、刚硬之业、嫉妒、嫉妒性、嫉妒状态、妒忌、妒忌性、妒忌状态——此称为刚硬。凡此刚硬已舍断、已根除……已被智火烧尽者,他称为不刚硬。贪欲称为渴爱。凡贪、贪随、……贪求、贪欲、不善根。凡此贪欲已舍断、已根除……已被智火烧尽者,他称为不随贪。他对色不贪、对声……对所见、所闻、所思、所识之法不贪、不执取、不迷恋、不耽著,离贪欲、离去贪欲、舍弃贪欲、吐出贪欲、解脱贪欲、舍断贪欲、舍弃贪欲,离贪、离去贪、舍弃贪、吐出贪、解脱贪、舍断贪、舍弃贪,无欲、寂灭、清凉、感受乐、以梵住而住——「不刚硬、不随贪」。

ti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā samucchinnā…pe… 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 – anejo. ti sabbaṃ vuccati dvādasāyatanāni. Cakkhu ceva rūpā ca…pe… mano ceva dhammā ca. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, so vuccati sabbadhi samo. So sabbattha tādi sabbattha majjhatto sabbattha upekkhakoti – anejo sabbadhī samo.

称为渴爱。凡贪、贪随、……贪求、贪欲、不善根。凡此动摇之渴爱已舍断、已根除……已被智火烧尽者,他称为不动。因舍断动摇故不动。他于利养不动摇,于无利养不动摇,于名声不动摇,于无名声不动摇,于赞叹不动摇,于诽谤不动摇,于乐不动摇,于苦不动摇,不动、不震、不震动、不震颤——「不动」。一切称为十二处。眼与色……意与法。当对内外诸处之欲贪已舍断、根已断、如多罗树头、成为非有、于未来不生起之法时,他称为一切处平等。他于一切处如如、于一切处中舍、于一切处舍——「不动、一切处平等」。

nti. Avikampinaṃ puggalaṃ puṭṭho pucchito yācito ajjhesito pasādito ime cattāro ānisaṃse pabrūmi. Yo so aniṭṭhurī ananugiddho anejo sabbadhi samoti brūmi ācikkhāmi…pe… pakāsemīti – tamānisaṃsaṃ pabrūmi pucchito avikampinaṃ.

不动摇之人,被问、被询问、被请求、被恳求、被劝请时,我说此四种功德。凡彼不刚硬、不随贪、不动、一切处平等者,我说、告知……阐明——「我说彼功德,被问时不动摇」。

Tenāha bhagavā –

因此,世尊说——

‘‘Aniṭṭhurī ananugiddho, anejo sabbadhī samo;

「不粗暴、不贪求、不动摇、于一切处平等;

Tamānisaṃsaṃ pabrūmi, pucchito avikampina’’nti.

我宣说那利益,被问及时不动摇者。」

ti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā samucchinnā…pe… 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 – anejassa. ti jānato ājānato vijānato paṭivijānato paṭivijjhato. ‘‘Sabbe saṅkhārā aniccā’’ti jānato ājānato vijānato paṭivijānato paṭivijjhato, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti jānato ājānato vijānato paṭivijānato paṭivijjhatoti – anejassa vijānato.

被称为渴爱。凡是贪、贪染……乃至……贪求、贪欲、不善根。凡是他的这个动摇、渴爱已被舍断、根除……乃至……被智火所烧,他被称为不动摇者。因为动摇已被舍断,所以不动摇。他于利不动摇,于失不动摇,于誉不动摇,于毁不动摇,于赞不动摇,于讥不动摇,于乐不动摇,于苦不动摇、不摇动、不震动、不颤动、不战栗——不动摇者的。知者、了知者、识知者、通达者、洞察者。「一切行无常」的知者、了知者、识知者、通达者、洞察者,「一切行是苦」……乃至……「凡任何集法,一切皆是灭法」的知者、了知者、识知者、通达者、洞察者——不动摇者的识知者。

ti. vuccanti puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatā nisaṅkhatiyo natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – natthi kāci nisaṅkhati.

被称为福行、非福行、不动行。当福行、非福行、不动行已被舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起,到此程度,诸有行不存在、不是、不存在、不可得,已被舍断、根除、寂止、止息、须跋生起、被智火所烧——没有任何有行。

ti. Viyārabbho vuccati puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatā ārabbhā viyārabbhā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – virato so viyārabbhā.

努力被称为福行、非福行、不动行。当福行、非福行、不动行已被舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起,到此程度,他从努力、从勤奋已离、已离欲、已离去、已出离、已解脱、已释放、以无限制之心而住——他从勤奋已离。

ti. Bhayakaro rāgo bhayakaro doso bhayakaro moho…pe… bhayakarā kilesā. Bhayakarassa rāgassa pahīnattā…pe… bhayakarānaṃ kilesānaṃ pahīnattā sabbattha khemaṃ passati sabbattha abhayaṃ passati sabbattha anītikaṃ passati sabbattha anupaddavaṃ passati sabbattha anupasaggaṃ passati sabbattha anupasaṭṭhattaṃ passatīti – khemaṃ passati sabbadhi.

贪是恐怖制造者,嗔是恐怖制造者,痴是恐怖制造者……乃至……诸烦恼是恐怖制造者。因为恐怖制造者的贪已被舍断……乃至……因为恐怖制造者的诸烦恼已被舍断,他于一切处见安稳、于一切处见无畏、于一切处见无灾难、于一切处见无危险、于一切处见无障碍、于一切处见无恼害——于一切处见安稳。

Tenāha bhagavā –

因此,世尊说——

‘‘Anejassa vijānato, natthi kāci nisaṅkhati;

「对于不动者、了知者,没有任何戏论;

Virato so viyārabbhā, khemaṃ passati sabbadhī’’ti.

他已远离诸勤勇,一切处见安稳。」

[iti bhagavā]

[如是世尊所说]

ti. ti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ‘‘Seyyohamasmī’’ti vā ‘‘sadisohamasmī’’ti vā ‘‘hīnohamasmī’’ti vā na vadati na katheti na bhaṇati na dīpayati na voharatīti – na samesu na omesu, na ussesu vadate muni.

牟尼。牟尼是指智……乃至……超越执着之网的牟尼。「我较胜」或「我相等」或「我较劣」——他不说、不谈、不言、不显示、不表达——在相等者中、在低劣者中、在殊胜者中,牟尼不说。

ti. ti rāgassa santattā samitattā santo, dosassa…pe… mohassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. So ti. Pañca macchariyāni āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ…pe… ñāṇagginā daḍḍhaṃ, so vuccati vītamaccharo vigatamaccharo cattamaccharo vantamaccharo muttamaccharo pahīnamaccharo paṭinissaṭṭhamaccharoti – santo so vītamaccharo.

寂静者。因贪的寂静、平息而寂静,因嗔……乃至……因痴……因一切不善行的寂静、平息、止息、被破坏、被灭尽、离去、平静而寂静、已寂静、已止息、已灭尽、已平静——寂静者。那位。五种悭吝:住所悭……乃至……执取是指悭吝。凡此悭吝已被舍断、根除……乃至……被智火烧尽者,他被称为离悭者、去悭者、舍悭者、吐悭者、脱悭者、断悭者、弃悭者——寂静者是离悭者。

ti. ti rūpaṃ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisatīti – nādeti. ti rūpaṃ na pajahati na vinodeti na byantiṃ karoti na anabhāvaṃ gameti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ … paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ na pajahati na vinodeti na byantiṃ karoti na anabhāvaṃ gameti. ti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti.

不耽着。不耽着色、不执取、不取、不执着、不陷入,不耽着受……想……行……识……趣……生起……结生……有……轮回……轮转,不执取、不取、不执着、不陷入——不耽着。不舍弃。不舍弃色、不除去、不使终结、不使成为无有,不舍弃受……想……行……识……趣……生起……结生……有……轮回……轮转,不除去、不使终结、不使成为无有。世尊。尊重的同义词……乃至……亲证的施设,即此世尊。

Tenāha bhagavā –

因此世尊说——

‘‘Na samesu na omesu, na ussesu vadate muni;

「在相等者中、在低劣者中、在殊胜者中,牟尼不说;

Santo so vītamaccharo, nādeti na nirassati’’. [iti bhagavā]

他寂静、离悭吝，既不欢喜也不拒绝。」[如是世尊说]

Attadaṇḍasuttaniddeso pannarasamo. · 执杖经分别第十五