16. Sāriputtasuttaniddeso16. 沙利子经分别

327 段 · CSCD 巴利原典

Atha sāriputtasuttaniddesaṃ vakkhati –

其次,将说沙利子经的解释——

ti. Ito pubbe me mayā na diṭṭhapubbo so bhagavā iminā cakkhunā iminā attabhāvena. Yadā bhagavā tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃvuttho devagaṇaparivuto majjhe maṇimayena sopāṇena saṅkassanagaraṃ otiṇṇo imaṃ dassanaṃ pubbe na diṭṭhoti – na me diṭṭho ito pubbe.

「以前我未曾见过」:在此之前,我以此眼、以此身未曾见过那位世尊。当世尊在三十三天界的巴利洽答咖树根处的班杜咖巴喇石板上度过雨安居后,被天众围绕,从中央以宝石所成的阶梯降临到桑咖沙城时,这样的见闻以前未曾见过,所以说「以前我未曾见过」。

ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. ti piyavacanaṃ garuvacanaṃ sagāravasappatissavacanametaṃ – āyasmāti. ti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā sāriputto.

「如是」:这是词的连结、词的结合、词的完成、字母的组合、文字的连接、词的次第,这就是「如是」。「具寿」:这是亲爱语、尊敬语、恭敬尊重之语,这就是「具寿」。「沙利子」:那位长老的名字、称呼、名称、施设、称谓、名、名业、名号、语词、文字、表述,这就是「如是具寿沙利子」。

ti. ti paṭikkhepo. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – udāti. ti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti – na suto uda kassaci.

「不」:这是否定。「或」:这是词的连结、词的结合、词的完成、字母的组合、文字的连接、词的次第,这就是「或」。「任何人所闻」:无论是刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人或人,所以说「不为任何人所闻」。

ti. Evaṃ vagguvado madhuravado pemanīyavado hadayaṅgamavado karavīkarutamañjughoso . Aṭṭhaṅgasamannāgato kho pana tassa bhagavato mukhato ghoso niccharati – visaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādi ca. Yathā parisaṃ kho pana so bhagavā sarena viññāpeti, na assa bahiddhā parisāya ghoso niccharati, brahmassaro kho pana so bhagavā karavīkabhāṇīti – evaṃ vagguvado.

「如此善说者」:世尊说法善妙、说法甜美、说法可爱、说法悦意、如咖喇维咖鸟鸣般柔和。从那位世尊口中发出的声音具足八支——清晰、易懂、悦耳、可听、不破、不散、深沉、有回响。世尊以声音使会众了知,其声音不超出会众之外,世尊具梵音、如咖喇维咖鸟之音,所以说「如此善说者」。

ti satthā bhagavā satthavāho. Yathā satthavāho satte kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ tāreti, byādhikantāraṃ…pe… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti rāgakantāraṃ tāreti dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ… mohagahanaṃ… mānagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nittāreti patāreti khemantaṃ amataṃ nibbānaṃ sampāpetīti . Evampi bhagavā satthavāho.

「导师」:世尊是导师、商队首领。如同商队首领引导众生渡过险难、渡过盗贼险难、渡过野兽险难、渡过饥荒险难、渡过无水险难,使之渡过、完全渡过、彻底渡过,到达安稳之地;同样地,世尊作为商队首领引导众生渡过险难,渡过生险难、渡过老险难、渡过病险难……渡过死险难……渡过愁悲苦忧恼险难,渡过贪险难、渡过嗔险难……渡过痴险难……渡过慢险难……渡过见险难……渡过烦恼险难……渡过恶行险难,渡过贪丛林、渡过嗔丛林……渡过痴丛林……渡过慢丛林……渡过见丛林……渡过烦恼丛林……渡过恶行丛林,使之渡过、完全渡过、彻底渡过,到达安稳、不死的涅槃。如此,世尊是商队首领。

Atha vā bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhetā pasādetāti. Evampi bhagavā satthavāho.

或者,世尊是引导者、调御者、劝导者、施设者、使了知者、使见者、使净信者。如此,世尊是商队首领。

Atha vā bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatāti. Evampi bhagavā satthavāhoti – evaṃ vagguvado satthā.

或者,世尊是未生起之道的生起者、未生之道的生者、未宣说之道的宣说者,是知道者、通达道者、善巧于道者,而今诸弟子随行于道而住,后来具足。如此,世尊是商队首领,所以说「如此善说者是导师」。

ti. Bhagavā tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkantoti. Evampi tusitā gaṇimāgato.

三、世尊从兜率天身死没,具念、正知地入母胎。如此也是「从兜率来到群众」。

Atha vā devā vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā pamuditā pītisomanassajātā devalokato gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. Atha vā arahanto vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā paripuṇṇasaṅkappā arahantānaṃ gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. ti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇamanusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunigaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī , rājagaṇassa gaṇī, khattiyagaṇassa… brāhmaṇagaṇassa… vessagaṇassa… suddagaṇassa… devagaṇassa… brahmagaṇassa gaṇī, saṅghī gaṇī gaṇācariyo. ti upagato samupagato samupapanno saṅkassanagaranti – tusitā gaṇimāgato.

或者,诸天人被称为兜率。他们欢喜、满足、心意欢悦、欣喜、生起喜悦与意悦,从天界来到群众。如此也是「从兜率来到群众」。或者,诸阿拉汉被称为兜率。他们欢喜、满足、心意欢悦、圆满意愿,来到阿拉汉的群众。如此也是「从兜率来到群众」。三、群众:世尊是群众。群众的导师故为群众,群众的教师故为群众,护持群众故为群众,教诫群众故为群众,教诲群众故为群众,有信心地接近群众故为群众,群众恭敬听闻、倾耳、置心于了知故为群众,使群众从不善中出离而安立于善故为群众,比库群众的群众,比库尼群众的群众,近事男群众的群众,近事女群众的群众,王群众的群众,刹帝利群众的……婆罗门群众的……吠舍群众的……首陀罗群众的……天人群众的……梵天群众的群众,僧团、群众、群众的导师。三、来到:已来到、完全来到、完全到达桑喀沙城——从兜率来到群众。

Tenāha thero sāriputto –

因此,长老沙利子说——

‘‘Na me diṭṭho ito pubbe, [iccāyasmā sāriputto]

「我从未见过,[具寿沙利子说]

Na suto uda kassaci;

也未曾听闻任何人;

Evaṃ vagguvado satthā, tusitā gaṇimāgato’’ti.

如此善说之导师,从兜率来到群众」。

ti sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāyāti – sadevakassa lokassa.

三、包括天人的世间、包括魔、包括梵天、包括沙门婆罗门的众生、包括天人的人类——包括天人的世间。

ti yathā bhagavantaṃ tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ nisinnaṃ dhammaṃ desentaṃ devatā passanti tathā manussā passanti . Yathā manussā passanti tathā devatā passanti. Yathā devānaṃ dissati tathā manussānaṃ dissati. Yathā manussānaṃ dissati tathā devānaṃ dissatīti. Evampi yathā dissati cakkhumā. Yathā vā paneke bhonto samaṇabrāhmaṇā adantā dantavaṇṇena dissanti, asantā santavaṇṇena dissanti, anupasantā upasantavaṇṇena dissanti, anibbutā nibbutavaṇṇena dissanti.

三、如所见:如同诸天人见到世尊在三十三天界、巴利恰答咖树根、班度咖巴喇石座上坐着说法,人类也如此见到。如同人类见到,诸天人也如此见到。如同对诸天人显现,对人类也如此显现。如同对人类显现,对诸天人也如此显现。如此也是「如所见的具眼者」。或者,某些尊敬的沙门婆罗门未调伏却以调伏的样子显现,不寂静却以寂静的样子显现,不止息却以止息的样子显现,未涅槃却以涅槃的样子显现。

‘‘Patirūpako mattikākuṇḍalova, lohaḍḍhamāsova suvaṇṇachanno;

「犹如泥制的耳环,犹如镀金的半钱铜币;

Caranti loke parivārachannā, anto asuddhā bahi sobhamānā’’ti .

他们在世间行走,被外衣遮盖,内在须跋,外表美好。」

Na bhagavā evaṃ dissati. Bhagavā bhūtena tacchena tathena yāthāvena aviparītena sabhāvena danto dantavaṇṇena dissati, santo santavaṇṇena dissati, upasanto upasantavaṇṇena dissati, nibbuto nibbutavaṇṇena dissati, akappitairiyāpathā ca buddhā bhagavanto paṇidhisampannāti. Evampi yathā dissati cakkhumā.

世尊不是这样显现的。世尊以真实的、真正的、如实的、如是的、不颠倒的、自性的调伏者显现为调伏者的样子,寂静者显现为寂静者的样子,止息者显现为止息者的样子,涅槃者显现为涅槃者的样子,诸佛世尊以不造作的威仪路行,具足本愿。如此,具眼者如是见。

Atha vā bhagavā visuddhasaddo gatakittisaddasiloko nāgabhavane ca supaṇṇabhavane ca yakkhabhavane ca asurabhavane ca gandhabbabhavane ca mahārājabhavane ca indabhavane ca brahmabhavane ca devabhavane ca ediso ca tādiso ca tato ca bhiyyoti. Evampi yathā dissati cakkhumā.

或者,世尊是清净声者、已得名声者、遍及龙宫、金翅鸟宫、亚卡宫、阿修罗宫、乾达婆宫、大王宫、萨咖宫、梵天宫、天宫,如此、如是、更胜于此。如此,具眼者如是见。

Atha vā bhagavā dasahi balehi samannāgato, catūhi vesārajjehi, catūhi paṭisambhidāhi, chahi abhiññāhi, chahi buddhadhammehi, tejena ca balena ca guṇena ca vīriyena ca paññāya ca dissati ñāyati paññāyati.

或者,世尊具足十力、四无畏、四无碍解、六神通、六佛法,以威力、以力、以功德、以精进、以慧显现、被知、被了知。

‘‘Dūre santo pakāsenti, himavantova pabbato;

「远处的寂静者显现,犹如雪山般的山;

Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti.

不寂静者在此不被见,犹如夜间射出的箭。」

Evampi yathā dissati cakkhumā.

如此,具眼者如是见。

ti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā.

世尊以五眼而为具眼者——以肉眼而为具眼者,以天眼而为具眼者,以慧眼而为具眼者,以佛眼而为具眼者,以一切眼而为具眼者。

Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā? Maṃsacakkhumhi 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. Ubhato akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ suddhaṃ 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. Yadāpi caturaṅgasamannāgato andhakāro hoti sūriyo ca 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 pākatikamaṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā.

世尊如何以肉眼而为具眼者?世尊的肉眼中具有五种色——青色、黄色、红色、黑色、白色。世尊的眼睫毛,眼睫毛所依止之处是青色,极青色,清净,可见,如乌玛花。其外是黄色,极黄色,金色,清净,可见,如咖尼咖拉花。世尊的两边眼角是红色,极红色,清净,可见,如因达果巴咖虫。中间是黑色,极黑色,不粗糙,清净,清净,可见,如阿达利塔咖宝石。其外是白色,极白色,白,明净,清净,可见,如奥沙地塔拉咖星。以此,世尊以平常的肉眼,属于个体所摄的,由过去善行业所生的,日夜都能见到周围一由旬。即使当具足四支的黑暗存在时——太阳已落下,黑分的伍波萨他日,浓密的丛林,大黑云升起。即使在这样具足四支的黑暗中,也能见到周围一由旬。没有墙壁、门扇、围墙、山、灌木、藤蔓能障碍诸色的见。若以一粒芝麻果为标记投入芝麻堆中,也能取出那粒芝麻果。世尊的平常肉眼如此清净。如此,世尊以肉眼而为具眼者。

Kathaṃ bhagavā dibbena cakkhunāpi cakkhumā? 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 lokadhātuṃ passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi lokadhātuṃ passeyya, yāvatakaṃ pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi cakkhumā.

世尊如何以天眼而为具眼者?世尊以清净、超越人的天眼,见到众生死时、生时,劣的、胜的、美的、丑的、善趣的、恶趣的;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,受持邪见业,他们身坏命终后,生于苦处、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,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,见到众生死时、生时,劣的、胜的、美的、丑的、善趣的、恶趣的;了知众生随业流转。若世尊希望,能见一个世界,能见两个世界,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,凡希望多少就能见多少。世尊的天眼如此清净。如此,世尊以天眼而为具眼者。

Kathaṃ bhagavā paññācakkhunāpi cakkhumā? 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 paññapetā nijjhāpetā 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.

世尊如何以慧眼而为具眼者?世尊是大慧者、广慧者、喜慧者、速慧者、利慧者、择慧者、善于慧之分别论者、已分别论智者、已得无碍解者、具足四无畏者、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、施设者、令入者、观察者、令净信者。此世尊是未生之道的令生者,未生之道的令生者,未说之道的说者,道的知者,道的了知者,道的熟练者,而今诸弟子是道的随行者,随后具足者。

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.

此世尊知而知,见而见,成为眼,成为智,成为法,成为梵,是说者、宣说者、义的引导者、不死的施与者、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。过去、未来、现在所摄的一切法,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,或现法利,或来世利,或浅显的利,或深奥的利,或隐藏的利,或覆盖的利,或应被引导的利,或已被引导的利,或无过失的利,或无烦恼的利,或清净的利,或胜义利,一切都在佛智中转起。

Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ. Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti. Sabbaṃ vacīkammaṃ… sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. 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; evamevaṃ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino . Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ; neyyaṃ atikkamitvā ñāṇaṃ na pavattati, ñāṇaṃ atikkamitvā neyyapatho natthi; aññamaññapariyantaṭṭhāyino te dhammā.

佛世尊的智在过去无障碍,在未来无障碍,在现在无障碍。佛世尊的一切身业随智转起。一切语业……一切意业随智转起。凡应被引导的有多少,智就有多少;凡智有多少,应被引导的就有多少;智以应被引导的为边际,应被引导的以智为边际;超越应被引导的,智不转起;超越智,应被引导的境域不存在;这些法互为边际而住。如同两个相合的贝壳完全接触,下面的贝壳不超越上面的,上面的贝壳不超越下面的,互为边际而住;同样地,佛世尊的应被引导的与智互为边际而住。凡应被引导的有多少,智就有多少;凡智有多少,应被引导的就有多少;智以应被引导的为边际,应被引导的以智为边际;超越应被引导的,智不转起;超越智,应被引导的境域不存在;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.

佛世尊的智在一切法中转起。一切法对佛世尊是作意所系缚的、希望所系缚的、思惟所系缚的、心生起所系缚的。佛世尊的智在一切众生中转起。世尊知一切众生的意乐,知随眠,知行,知胜解,了知少尘者、多尘者、利根者、钝根者、善相者、恶相者、易教导者、难教导者、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 pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitāva te pañhā bhagavatā honti niddiṭṭhakāraṇā upakkhittakā ca. Te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati , yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā.

如同凡任何鱼、龟,乃至帝弥帝明伽罗,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。如同凡任何鸟,乃至伽楼罗、韦那德亚,在虚空的区域中转起;同样地,即使那些如沙利子般具慧者,也在佛智的区域中转起;佛智遍满、超越天人的慧而住立。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,前往如来处询问隐藏的、覆盖的问题。那些问题被世尊所说、所解答,已指示原因,已阐明。他们对世尊满意。然而世尊在那里更超越,即在慧方面。如此,世尊以慧眼而为具眼者。

Kathaṃ bhagavā buddhacakkhunāpi cakkhumā? Bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni 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 udakaṃ accuggamma tiṭṭhanti anupalittāni udakena; evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino 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 vipassanānimittaṃ ācikkhati aniccākāraṃ dukkhākāraṃ anattākāraṃ.

世尊如何以佛眼而为具眼者?世尊以佛眼观察世间,看见众生少垢者、多垢者,利根者、钝根者,善相者、恶相者,易教化者、难教化者,一些住于见来世罪与怖畏者,一些住于不见来世罪与怖畏者。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、没入水中,沉于水下而得养育;一些青莲、红莲或白莲生于水中、长于水中,停住于与水面齐平处;一些青莲、红莲或白莲生于水中、长于水中,超出水面而立,不为水所沾污。如是,世尊以佛眼观察世间,看见众生少垢者、多垢者,利根者、钝根者,善相者、恶相者,易教化者、难教化者,一些住于见来世罪与怖畏者,一些住于不见来世罪与怖畏者。世尊了知:「此人是贪行者,此人是嗔行者,此人是痴行者,此人是寻行者,此人是信行者,此人是智行者。」世尊对贪行人说须跋之法;世尊对嗔行人教导慈心修习;世尊对痴行人以教授、询问、适时听闻法、适时讨论法、住于尊重而安置;世尊对寻行人教导入出息念;世尊对信行人教导令生净信之相——佛之正觉、法之正法性、僧之正行道,以及自己的诸戒;世尊对智行人教导观之相——无常相、苦相、三十二相。

‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

「犹如立于山顶之岩石上,如彼能见周围一切人众;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

如是善慧者登上法所成之宫殿,具一切眼;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta’’nti.

无忧者应观察为忧所淹没之人众,为生老所征服者。」

Evaṃ bhagavā buddhacakkhunāpi cakkhumā.

如是,世尊以佛眼而为具眼者。

Kathaṃ bhagavā samantacakkhunāpi cakkhumā? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upagato samupagato upapanno samupapanno samannāgato.

世尊如何以一切眼而为具眼者?一切眼者,即称为一切知智。世尊具足一切知智、完全具足、获得、完全获得、成就、完全成就、具备。

‘‘Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

「于此,彼无任何未见之事,亦无未了知、未应知之事;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.

凡有应知之一切,彼已遍知,如来因此而为一切眼者。」

Evaṃ bhagavā samantacakkhunāpi cakkhumāti – yathā dissati cakkhumā.

如此,世尊以周遍眼也是具眼者——如所见的具眼者。

ti sabbaṃ rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nuditvā panuditvā jahitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – sabbaṃ tamaṃ vinodetvā.

一切贪之暗、嗔之暗、痴之暗、慢之暗、见之暗、烦恼之暗、恶行之暗,令成盲者、令成无眼者、令成无智者、障碍慧、属于障碍方、不导向涅槃者,驱除、遣除、舍断、遍舍、除去、令灭尽、令成无有——一切暗除去。

ti. ti bhagavā pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

世尊以出家之义为独一,以无第二之义为独一,以断渴爱之义为独一,以完全离贪为独一,以完全离嗔为独一,以完全离痴为独一,以完全离烦恼为独一,以行一乘道为独一,以现证无上正等正觉为独一。

Kathaṃ bhagavā pabbajjāsaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ vilapantānaṃ ñātisaṅghaṃ pahāya sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti – evaṃ bhagavā pabbajjāsaṅkhātena eko.

世尊如何以出家之义为独一?世尊年轻时,黑发的青年,具足青春的幸福,在人生的初期,违背不愿意的、泪流满面的、哭泣的、悲叹的父母之意,舍弃亲族群,断除一切在家的障碍,断除子女妻子的障碍,断除亲族的障碍,断除朋友同僚的障碍,断除积蓄的障碍,剃除须发,披着袈裟衣,从在家出家成为非家,到达无所有状态,独一而行、住、威仪、行持、守护、维持、生活——如此世尊以出家之义为独一。

Kathaṃ bhagavā adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko carati, 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 – evaṃ bhagavā adutiyaṭṭhena eko.

世尊如何以无第二之义为独一?他如此出家后,独一亲近森林、林野、边地的住所,少声、少音、无人的风吹处、适合人隐居、适合独坐之处。他独一而行,独一而去,独一而立,独一而坐,独一而卧,独一入村乞食,独一而返,独一坐于隐处,独一决意经行,独一而行、住、威仪、行持、守护、维持、生活——如此世尊以无第二之义为独一。

Kathaṃ bhagavā taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto najjā nerañjarāya tīre bodhirukkhamūle mahāpadhānaṃ padahanto māraṃ sasenaṃ kaṇhaṃ namuciṃ pamattabandhuṃ vidhamitvā taṇhājāliniṃ visaritaṃ visattikaṃ pajahasi vinodesi byantiṃ akāsi anabhāvaṃ gamesi.

世尊如何以断渴爱之义为独一?他如此独一、无第二、不放逸、热诚、精勤而住时,在尼连禅河岸边菩提树下作大精进,击败魔与魔军、黑暗的死魔、放逸之亲,舍断、除去、令灭尽、令成无有渴爱之网、蔓延、执着。

‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;

「渴爱为第二之人,长久流转轮回;

Itthabhāvaññathābhāvaṃ , saṃsāraṃ nātivattati.

此有彼有,不能超越轮回。」

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

「知此过患,渴爱是苦的生起;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

离渴爱、无执取,具念的比库应游行。」

Evaṃ bhagavā taṇhāya pahānaṭṭhena eko.

如此,世尊因舍断渴爱之义而为「独一」。

Kathaṃ bhagavā ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko.

世尊如何因完全离贪而为「独一」?因舍断贪而完全离贪故为「独一」,因舍断嗔而完全离嗔故为「独一」,因舍断痴而完全离痴故为「独一」,因舍断诸烦恼而完全无烦恼故为「独一」。

Kathaṃ bhagavā ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo.

世尊如何因行于一乘道而为「独一」?一乘道是指:须跋、四正勤、四神足、五根、五力、七觉支、八支圣道。

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

「见生灭尽的一乘道,怜愍利益者了知此道;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti.

以此道,过去已度,未来将度,现在正度瀑流。」

Evaṃ bhagavā ekāyanamaggaṃ gatoti eko.

如此,世尊因行于一乘道而为「独一」。

Kathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tena bodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi, ‘‘avijjāpaccayā saṅkhārā’’ti bujjhi…pe… ‘‘jātipaccayā jarāmaraṇa’’nti bujjhi; ‘‘avijjānirodhā saṅkhāranirodho’’ti bujjhi…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi; ‘‘idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime āsavā’’ti bujjhi…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime dhammā pariññeyyā’’ti bujjhi… pahātabbāti… bhāvetabbāti… sacchikātabbāti bujjhi, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti bujjhi.

如何世尊独自现等觉无上正等正觉为独自?觉被称为在四道中的智、慧根、慧力、择法觉支、思择、观、正见。世尊以那觉智觉悟「一切行无常」,觉悟「一切行是苦」,觉悟「一切法无我」,觉悟「以无明为缘而有行」……乃至……觉悟「以生为缘而有老死」;觉悟「由无明灭而行灭」……乃至……觉悟「由生灭而老死灭」;觉悟「此是苦」,觉悟「此是苦集」,觉悟「此是苦灭」,觉悟「此是导至苦灭之道」;觉悟「这些是漏」……乃至……觉悟「此是导至漏灭之道」;觉悟「这些法应被遍知」……应被断……应被修习……应被作证,觉悟六触处的集与灭、味、患、离,觉悟五取蕴的集与灭、味、患、离,觉悟四大种的集与灭、味、患、离,觉悟「凡任何集法,一切皆是灭法」。

Atha vā yaṃ kiñci bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi sammābujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

或者凡任何应被觉悟的、应被随觉的、应被等觉的、应被现等觉的、应被证得的、应被触的、应被作证的,一切那些他以那觉智觉悟、随觉、等觉、现等觉、正等觉、证得、触、作证。如此世尊独自现等觉无上正等正觉为独自。

ti. nti nekkhammaratiṃ vivekaratiṃ upasamaratiṃ sambodhiratiṃ ajjhagā samajjhagā adhigacchi phassesi sacchākāsīti – ekova ratimajjhagā.

他获得、正获得、证得、触、作证出离乐、远离乐、寂止乐、正觉乐——独自获得乐。

Tenāha thero sāriputto –

因此长老沙利子说——

‘‘Sadevakassa lokassa, yathā dissati cakkhumā;

「对于有天之世间,如具眼者所见;

Sabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā’’ti.

除去一切黑暗后,独自获得乐。」

nti. ti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi , balesu ca vasībhāvaṃ pāpuṇi. ti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhattā buddho. Buddhoti netaṃ 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 buddhoti – taṃ buddhaṃ. nti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca. Katamo taṇhānissayo? Yāva taṇhāsaṅkhātena sīmakataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ – idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthuṃ hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati, yāvatā aṭṭhasataṃ taṇhāvicaritaṃ – ayaṃ taṇhānissayo.

那位世尊是自生者、无师者,在以前未曾听闻的诸法中自己现等觉诸谛,在那里证得一切智,在诸力中证得自在。以何义为佛?觉悟诸谛故为佛,令众生觉悟故为佛,以一切智故为佛,以一切见故为佛,以无需他教故为佛,以离毒故为佛,以名为漏尽故为佛,以名为无烦恼故为佛,以完全离贪故为佛,以完全离嗔故为佛,以完全离痴故为佛,以完全无烦恼故为佛,以行一乘道故为佛,以独自现等觉无上正等正觉故为佛,以除去无智、获得智故为佛。佛——此非母所作,非父所作,非兄弟所作,非姊妹所作,非朋友同僚所作,非亲戚血亲所作,非沙门婆罗门所作,非诸天所作。此是诸佛世尊在菩提树下与一切智智一起获得时的解脱边际的现证施设,即此为佛——那位佛。有二依——渴爱依与见依。何为渴爱依?凡以名为渴爱所界定的、所限制的、所围绕的、所执取的、所我所化的——此是我的,这是我的,这么多是我的,这么远是我的,我的色、声、香、味、触,敷具、覆具、奴婢、山羊绵羊、鸡猪、象牛马驴,田地、宅地、金、银,村镇王都及国土及库藏及仓库,乃至以渴爱力我所化整个大地,凡一百零八渴爱行——此是渴爱依。

Katamo diṭṭhinissayo? 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 – ayaṃ diṭṭhinissayo.

何为见依?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、于非如实中「如实」之执,凡六十二见处——此是见依。

Buddhassa bhagavato taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā bhagavā cakkhuṃ asito, sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ asito, 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 asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – taṃ buddhaṃ asitaṃ.

佛陀世尊已舍断渴爱依止,已舍离见依止;由于舍断渴爱依止,由于舍离见依止,世尊不执着眼,不执着耳……不执着鼻……不执着舌……不执着身……不执着意,不执着色……不执着声……不执着香……不执着味……不执着触……不执着家族……不执着群体……不执着住所……不执着利得……不执着名声……不执着赞誉……不执着乐……不执着衣……不执着食……不执着卧坐处……不执着病者所需药品资具……不执着欲界……不执着色界……不执着无色界……不执着欲有……不执着色有……不执着无色有……不执着想有……不执着无想有……不执着非想非非想有……不执着一蕴有……不执着四蕴有……不执着五蕴有……不执着过去……不执着未来……不执着现在……对于所见、所闻、所思、所识之法,不执着、无所依、不耽着、不陷入、不沉溺、不倾向,已出离、已舍离、已解脱、已离缚,以离界限之心而住——这就是佛陀不执着。

nti bhagavā pañcahākārehi tādī – iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.

世尊以五种方式为如者——于可意与不可意为如者,已吐出故为如者,已度脱故为如者,已解脱故为如者,由于彼之指示为如者。

Kathaṃ bhagavā iṭṭhāniṭṭhe tādī? Bhagavā lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṃsāyapi tādī nindāyapi tādī, sukhepi tādī, dukkhepi tādī; ekacce bāhaṃ gandhena limpeyyuṃ, ekacce bāhaṃ vāsiyā taccheyyuṃ, amukasmiṃ natthi rāgo , amukasmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno ugghātinigghātivītivatto anurodhavirodhaṃ samatikkanto. Evaṃ bhagavā iṭṭhāniṭṭhe tādī.

世尊如何于可意与不可意为如者?世尊于利得亦为如者,于无利得亦为如者,于名声亦为如者,于无名声亦为如者,于赞誉亦为如者,于诽谤亦为如者,于乐亦为如者,于苦亦为如者;有些人可能以香涂抹手臂,有些人可能以斧砍断手臂,对于此无贪,对于彼无嗔,已舍断随顺与对抗,已超越愤怒与不愤怒,已超越顺从与违逆。如此世尊于可意与不可意为如者。

Kathaṃ bhagavā cattāvīti tādī? Bhagavatā rāgo catto vanto mutto pahīno paṭinissaṭṭho, doso…pe… 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 cattā vantā muttā pahīnā paṭinissaṭṭhā. Evaṃ bhagavā cattāvīti tādī.

世尊如何已吐出故为如者?世尊已吐出、已呕出、已释放、已舍断、已舍离贪,已吐出嗔……已吐出痴……已吐出忿……已吐出恨……已吐出覆……已吐出恼……已吐出嫉……已吐出悭……已吐出诳……已吐出谄……已吐出傲……已吐出激情……已吐出慢……已吐出过慢……已吐出憍……已吐出放逸……一切烦恼……一切恶行……一切热恼……一切热苦……一切热恼……一切不善行,已吐出、已呕出、已释放、已舍断、已舍离。如此世尊已吐出故为如者。

Kathaṃ bhagavā tiṇṇāvīti tādī? Bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto. So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiyo pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ , pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ. So ukkhittapaḷigho saṃkiṇṇaparikkho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So nevācinati, nāpacinati; apacinitvā ṭhito neva pajahati, na upādiyati; pajahitvā ṭhito neva saṃsibbati, na usineti; visinetvā ṭhito neva vidhūpeti, na sandhūpeti; vidhūpetvā ṭhito, asekhena sīlakkhandhena samannāgatattā ṭhito, asekhena samādhikkhandhena samannāgatattā ṭhito, asekhena paññākkhandhena samannāgatattā ṭhito, asekhena vimuttikkhandhena samannāgatattā ṭhito, asekhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito, saccaṃ sampaṭipādiyitvā ṭhito, ejaṃ samatikkamitvā ṭhito, kilesaggiṃ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṃ samādāya ṭhito, muttapaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya pārisuddhiyā ṭhito, muditāya pārisuddhiyā ṭhito, upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, atammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santusitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, bhavapariyante ṭhito, saṃsārapariyante ṭhito, vaṭṭapariyante ṭhito, antime bhave ṭhito, antime samussaye ṭhito, antimadehadharo bhagavā.

世尊如何已度脱故为如者?世尊已度脱欲流,已度脱有流,已度脱见流,已度脱无明流,已度脱、已超度、已完全度脱、已超越、已完全超越、已超过一切轮回之道。他已住梵行,已行所行,已到彼岸,已到边际,已到究竟,已守护梵行,已达最上见,已修习道,已舍断烦恼,已通达不动,已现证灭。他已遍知苦,已舍断集,已修习道,已现证灭,应遍知者已遍知,应遍知者已遍知,应舍断者已舍断,应修习者已修习,应现证者已现证。他已拔除门闩,已填平壕沟,已拔起柱子,已无门闩,圣者已降旗,已卸负担,已离缚,已舍断五支,具足六支,守护一者,具足四依,已除个别真实,已寻求平等,已不浊思惟,已轻安身行,已善解脱心,已善解脱慧,圆满者,已完成者,最上人,最胜人,已达最胜得者。他既不积集,亦不积聚;积聚后而住,既不舍弃,亦不执取;舍弃后而住,既不缝合,亦不烧灼;烧灼后而住,既不熏烟,亦不合烟;熏烟后而住,由于具足无学戒蕴而住,由于具足无学定蕴而住,由于具足无学慧蕴而住,由于具足无学解脱蕴而住,由于具足无学解脱智见蕴而住,已实践真谛而住,已超越动摇而住,已耗尽烦恼火而住,由于不退转而住,已取所作而住,由于受用解脱而住,由于慈之清净而住,由于悲之清净而住,由于喜之清净而住,由于舍之清净而住,由于究竟清净而住,由于无所成性之清净而住,由于解脱而住,由于满足而住,住于蕴之边际,住于界之边际,住于处之边际,住于趣之边际,住于生之边际,住于结生之边际,住于有之边际,住于轮回之边际,住于轮转之边际,住于最后有,住于最后集合,世尊持最后身。

‘‘Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

「这是他的最后有,这是最后的集合;

Jātimaraṇasaṃsāro, natthi tassa punabbhavo’’ti.

生死轮回,对他不再有再生。」

Evaṃ bhagavā tiṇṇāvīti tādī.

如此世尊已度脱故为如者。

Kathaṃ bhagavā muttāvīti tādī? Bhagavato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā cittaṃ… mohā cittaṃ… kodhā… upanāhā… makkhā… paḷāsā… issāya… macchariyā… māyāya… sāṭheyyā… thambhā… sārambhā… mānā… atimānā… madā… pamādā… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ. Evaṃ bhagavā muttāvīti tādī.

世尊如何是「解脱者」之如是者?世尊的心从贪解脱、已解脱、善解脱,从嗔心…从痴心…从忿…从恨…从覆…从恼…从嫉…从悭…从诳…从谄…从傲…从激情…从慢…从过慢…从醉…从放逸…从一切烦恼…从一切恶行…从一切热恼…从一切热苦…从一切热恼…从一切不善行心解脱、已解脱、善解脱。如此,世尊是「解脱者」之如是者。

Kathaṃ bhagavā taṃniddesā tādī? Bhagavā sīle sati sīlavāti taṃniddesā tādī, saddhāya sati saddhoti taṃniddesā tādī, vīriye sati vīriyavāti taṃniddesā tādī, satiyā sati satimāti taṃniddesā tādī, samādhismiṃ sati samāhitoti taṃniddesā tādī, paññāya sati paññavāti taṃniddesā tādī, vijjāya sati tevijjoti taṃniddesā tādī, abhiññāya sati chaḷabhiññoti taṃniddesā tādī, dasabale sati dasabaloti taṃniddesā tādī. Evaṃ bhagavā taṃniddesā tādīti – taṃ buddhaṃ asitaṃ tādiṃ.

世尊如何是「如其所说」之如是者?世尊有戒时,「如其所说」之如是者为「具戒者」;有信时,「如其所说」之如是者为「有信者」;有精进时,「如其所说」之如是者为「具精进者」;有念时,「如其所说」之如是者为「具念者」;有定时,「如其所说」之如是者为「得定者」;有慧时,「如其所说」之如是者为「具慧者」;有明时,「如其所说」之如是者为「三明者」;有神通时,「如其所说」之如是者为「六神通者」;有十力时,「如其所说」之如是者为「十力者」。如此,世尊是「如其所说」之如是者——那位觉者、无执着者、如是者。

nti. ti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.

「诳」。有三种诳事——称为资具受用的诳事、称为威仪的诳事、称为旁敲侧击的诳事。

Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘‘kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ, yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ, yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvitaṃ kappeyya . Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ, yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ, yaṃ samaṇo pūtimuttena haritakīkhaṇḍena osadhaṃ kareyyā’’ti tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati, lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – ‘‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’’ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi . So evamāha – ‘‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sace ahaṃ na paṭiggahessāmi , evaṃ tumhe puññena paribāhirā bhavissatha, na mayhaṃ iminā attho, api ca tumhākaṃyeva anukampāya paṭiggaṇhāmī’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti , bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi senāsanaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.

什么是称为资具受用的诳事?这里,诸居士以衣、食、住所、病者所需药品资具邀请比库。他是恶欲者、为欲所败、有所求者,为了对衣、食、住所、病者所需药品资具更多的欲求,拒绝衣,拒绝食,拒绝住所,拒绝病者所需药品资具。他如此说:「沙门要昂贵的衣做什么!这才适合:沙门从冢间、或从垃圾堆、或从店铺拾取破布,做成桑喀帝后穿着。沙门要昂贵的食做什么!这才适合:沙门以拾落穗行、以团食维持生命。沙门要昂贵的住所做什么!这才适合:沙门是树下住者、或冢间住者、或露地住者。沙门要昂贵的病者所需药品资具做什么!这才适合:沙门以腐尿、诃梨勒碎片作药」,依此穿着粗陋的衣,受用粗陋的食,使用粗陋的住所,使用粗陋的病者所需药品资具。诸居士如此知道:「这位沙门是少欲者、知足者、远离者、不混杂者、已发精进者、说头陀者」,更多更多地以衣、食、住所、病者所需药品资具邀请。他如此说:「因三者现前,有信的善男子产生很多福德:因信现前,有信的善男子产生很多福德;因应施之法现前,有信的善男子产生很多福德;因应供养者现前,有信的善男子产生很多福德。你们既有此信,应施之法也存在,我是受施者。如果我不接受,如此你们将被福德排除在外,这对我没有意义,但是为了对你们的怜悯而接受」。依此接受很多衣,接受很多食,接受很多住所,接受很多病者所需药品资具。凡如此的装模作样、装模作样性、诳、诳骗、诳骗状态——这是称为资具受用的诳事。

Katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti gamanaṃ saṇṭhapeti, ṭhānaṃ saṇṭhapeti, nisajjaṃ saṇṭhapeti, sayanaṃ saṇṭhapeti, paṇidhāya gacchati, paṇidhāya tiṭṭhati, paṇidhāya nisīdati, paṇidhāya seyyaṃ kappeti, samāhito viya gacchati, samāhito viya tiṭṭhati, samāhito viya nisīdati, samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva hoti. Yā evarūpā iriyāpathassa āṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.

什么是称为威仪的诳事?这里,某人是恶欲者、为欲所败、有尊重之意图,「如此人们将尊重我」而摆设行走,摆设站立,摆设坐,摆设卧,刻意地行走,刻意地站立,刻意地坐,刻意地安排卧姿,如同得定者般行走,如同得定者般站立,如同得定者般坐,如同得定者般安排卧姿,如同表面诵经者。凡如此的威仪的摆置、安置、设置、装模作样、装模作样性、诳、诳骗、诳骗状态——这是称为威仪的诳事。

Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘‘evaṃ maṃ jano sambhāvessatī’’ti, ariyadhammasannissitaṃ vācaṃ bhāsati. ‘‘Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpaṃ pattaṃ dhāreti… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parissāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti, so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo ācariyo… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā, so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe vihāre vasati, so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyā vasati… kūṭāgāre vasati… aṭṭe vasati … māḷe vasati… uddaṇḍe vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati, so samaṇo mahesakkho’’ti bhaṇati.

什么是称为旁敲侧击的诳事?这里,某人是恶欲者、为欲所败、有尊重之意图,「如此人们将尊重我」而说与圣法相关的话。说「凡穿着如此衣者,那位沙门是大威德者」;说「凡持如此钵者…持铜碗者…持滤水器者…持滤水布者…持钥匙者…持鞋者…持腰带者…持腰绳者,那位沙门是大威德者」;说「凡有如此戒师者,那位沙门是大威德者」;说「凡有如此老师…同戒师者…同老师者…朋友…知己…亲友…同伴者,那位沙门是大威德者」;说「凡住在如此住处者,那位沙门是大威德者」;说「凡住在如此半屋…楼房…重阁…洞窟…山洞…小屋…尖顶屋…高楼…楼阁…长屋…须跋堂…亭子…树下者,那位沙门是大威德者」。

Atha vā korajikakorajiko, bhākuṭikabhākuṭiko, kuhakakuhako, lapakalapako, mukhasambhāvito ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ vihārasamāpattīnaṃ lābhī’’ti. Tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Buddhassa bhagavato imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho akuhoti – akuhaṃ.

或者,装腔作势者装腔作势,装模作样者装模作样,诳骗者诳骗,饶舌者饶舌,口头上被尊重「这位沙门是这些如此住处与等至的获得者」。说如此甚深的、隐秘的、微妙的、隐藏的、出世间的、与空性相应的话。凡如此的装模作样、装模作样性、诳、诳骗、诳骗状态——这是称为旁敲侧击的诳事。觉者世尊的这三种诳事已舍断、已根除、已寂止、已止息、须跋生起、已被智火烧毁。因此,觉者是无诳者——无诳。

nti. ti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇaṃ anusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunīgaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī, rājagaṇassa gaṇī, khattiyagaṇassa gaṇī, brāhmaṇagaṇassa gaṇī, vessagaṇassa gaṇī, suddagaṇassa gaṇī, brahmagaṇassa gaṇī, devagaṇassa gaṇī, saṅghiṃ gaṇiṃ gaṇācariyaṃ. nti upagataṃ samupagataṃ samupapannaṃ saṅkassanagaranti – akuhaṃ gaṇimāgataṃ.

「众」。世尊是众的领导者。众的导师故为众的领导者,众的大师故为众的领导者,护持众故为众的领导者,教诫众故为众的领导者,教诫众故为众的领导者,有自信地接近众故为众的领导者,众恭敬听闻、倾耳、住立于知心故为众的领导者,使众从不善中出离、安立于善故为众的领导者,比库众的领导者,比库尼众的领导者,近事男众的领导者,近事女众的领导者,王众的领导者,刹帝利众的领导者,婆罗门众的领导者,吠舍众的领导者,首陀罗众的领导者,梵天众的领导者,天众的领导者,僧团、众、众的导师。「已到达」即已到达、已完全到达、已完全达到桑咖沙城——无诳的众的领导者已到达。

nti. Bahūnaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. nti baddhānaṃ baddhacarānaṃ paricārakānaṃ sissānanti – bahūnamidha baddhānaṃ.

等等。众多的刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人。等等——这里的众多弟子、行弟子道者、侍者、学生——这里的众多弟子。

nti. Pañhena atthiko āgatomhi , pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ siyā atthīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhāgamo tuyhaṃ atthi, tvampi pahu , tvamasi alamattho mayā pucchitaṃ kathetuṃ visajjetuṃ ‘‘vahassetaṃ bhāra’’nti. Evampi atthi pañhena āgamaṃ.

等等。「我为了问题而来,我想问问题而来,我想听问题而来」。如此也有「为了问题而来」。或者,为了问题者、想问问题者、想听问题者的来、前进、接近、亲近,可能有、存在。如此也有「为了问题而来」。或者,「你有问题的来处,你也有能力,你有能力对我所问的说、解答『你能承担这负担』」。如此也有「为了问题而来」。

Tenāha thero sāriputto –

因此长老沙利子说——

‘‘Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ;

「那位佛陀、无执著者、如是者、无伪者,来到众中;」

Bahūnamidha baddhānaṃ, atthi pañhena āgama’’nti.

「这里的众多弟子,为了问题而来。」

ti. ti puthujjanakalyāṇassa vā bhikkhuno sekkhassa vā bhikkhuno. ti jātiyā vijigucchato, jarāya… byādhinā… maraṇena… sokehi… paridevehi… dukkhehi… domanassehi… upāyāsehi vijigucchato, nerayikena dukkhena… tiracchānayonikena dukkhena… pettivisayikena dukkhena… mānusikena dukkhena… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… dukkhadukkhena… saṅkhāradukkhena … vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… 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… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena… bhaginimaraṇena… puttamaraṇena … dhītumaraṇena… ñātibyasanena… bhogabyasanena… rogabyasanena… sīlabyasanena… diṭṭhibyasanena dukkhena vijigucchato aṭṭīyato harāyato jigucchatoti – bhikkhuno vijigucchato.

等等。善凡夫比库或有学比库。等等——厌离生、厌离老、厌离病、厌离死、厌离愁、厌离悲、厌离苦、厌离忧、厌离恼,厌离地狱之苦、厌离畜生趣之苦、厌离饿鬼界之苦、厌离人之苦、厌离入胎为根本之苦、厌离住胎为根本之苦、厌离出胎为根本之苦、厌离已生者所系属之苦、厌离已生者所依赖之苦、厌离自己加害之苦、厌离他人加害之苦、厌离苦苦、厌离行苦、厌离坏苦、厌离眼病之苦、厌离耳病之苦、厌离鼻病之苦、厌离舌病之苦、厌离身病之苦、厌离头病之苦、厌离耳病之苦、厌离口病之苦、厌离齿病之苦、咳、喘、鼻炎、热病、老、腹病、昏厥、痢疾、绞痛、霍乱、麻风、疮、白癜风、肺痨、癫痫、癣、疥癣、抓痒、疥疮、皮肤病、疱疹、血病、胆汁病、糖尿病、痔疮、脓疱、瘘管、胆汁所生之病、痰所生之病、风所生之病、聚集所生之病、时节变化所生之病、不等护理所生之病、突发所生之病、业果报所生之病、寒、热、饥、渴、大便、小便、虻蚊风热爬虫接触之苦、母死之苦、父死之苦、兄死、姊死、子死、女死、亲戚灾难、财产灾难、疾病灾难、戒灾难、见灾难之苦,厌离、厌恶、羞耻、厌弃——比库厌离。

nti. ṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro . Taṃ āsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ , asappāyasaddassavanena rittaṃ vivittaṃ pavivittaṃ, asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ pavivittaṃ āsanaṃ bhajato sambhajato sevato nisevato saṃsevato paṭisevatoti – bhajato rittamāsanaṃ.

等等。座位称为坐处——床、椅、褥、板、皮片、草铺、叶铺、稻草铺。那座位因不见不适当的色而空、远离、独离,因不闻不适当的声而空、远离、独离,因不适当的五欲功德而空、远离、独离。亲近、常亲近、奉事、常奉事、遍奉事、随奉事那独离的座位——亲近空闲的座位。

ti. Rukkhamūlaṃyeva rukkhamūlaṃ, susānaṃyeva susānanti – rukkhamūlaṃ susānaṃ vā. ti. Pabbatāyeva pabbatā, kandarāyeva kandarā, giriguhāyeva giriguhā. Pabbatantarikāyo vuccanti pabbatapabbhārāti – pabbatānaṃ guhāsu vā.

等等。树下即树下,冢墓即冢墓——树下、冢墓或。等等。山即山,洞窟即洞窟,山洞即山洞。山间称为山坡——或在山洞中。

Tenāha thero sāriputto –

因此,长老沙利子说——

‘‘Bhikkhuno vijigucchato, bhajato rittamāsanaṃ;

「比库厌离,亲近空闲处;

Rukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā’’ti.

树下、冢间,或诸山洞中。」

ti. ti uccāvacesu hīnappaṇītesu chekapāpakesu. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti – uccāvacesu sayanesu. ti. ti kivanto kūjanto nadanto saddaṃ karonto. Atha vā ti kati kittakā kīvatakā kīvabahukā te. ti sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vāti – kivanto tattha bheravā.

「种种」:即高低、劣胜、杂恶的。「卧处」是指住所、精舍、半覆屋、楼阁、重阁、洞窟——种种卧处。「多少」:即叫喊、鸣叫、吼叫、发出声音。或者「多少」:即多少、若干、几何、多大量的那些。「可怖畏」:即狮子、老虎、豹、熊、鬣狗、狼、野牛、象、蛇、蝎、蜈蚣,或者盗贼、或者人、或者作业者、或者未作业者——在那里叫喊的可怖畏。

ti. ti ye hi bherave passitvā vā suṇitvā vā na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – ye hi bhikkhu na vedheyya.

「比库不应战栗」:即凡是见到或听到那些可怖畏者,不应颤抖、不应震动、不应大震动、不应恐惧、不应惊恐、不应害怕、不应畏惧、不应陷入惊骇,应是无畏的、无惊的、无恐的、不逃避的,应是已舍断恐怖畏惧、已离毛骨悚然而住——凡是比库不应战栗。

ti. Appasadde appanigghose vijanavāte manussarāhasseyyake paṭisallānasāruppe senāsaneti – nigghose sayanāsane.

「寂静的住所」:少声、少喧闹、少风、隐秘人迹、适合独坐、适合远离的住所——寂静的卧处。

Tenāha thero sāriputto –

因此,长老沙利子说——

‘‘Uccāvacesu sayanesu, kivanto tattha bheravā;

「种种卧处中,在那里叫喊的可怖畏;」

Ye hi bhikkhu na vedheyya, nigghose sayanāsane’’ti.

诸比库确实不应震动,在无声的卧坐处。

ti. ti kati kittakā kīvatakā kīvabahukā. 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 lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā…pe… sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā – ime vuccanti pākaṭaparissayā.

有多少?有几何?有多大?有多少量?有两种危险——明显的危险和隐藏的危险。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,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、疥疮、疹、湿疹、血病、胆病、糖尿病、痔疮、疖子、瘘管,由胆汁生起的疾病……(中略)……寒、热、饥、渴、大便、小便、虻、蚊、风、热、爬虫类的接触——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.

什么是隐藏的危险?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、暴、慢、过慢、憍、放逸,一切烦恼、一切恶行、一切热恼、一切热恼、一切热恼、一切不善行——这些称为隐藏的危险。

ti kenaṭṭhena parissayā? Parisahantīti parissayā, parihānāya saṃvattantīti parissayā, tatrāsayāti parissayā.

以何义为危险?因为逼迫故为危险,因为导向衰退故为危险,因为依止于此故为危险。

Kathaṃ parisahantīti parissayā? Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. Evaṃ parisahantīti – parissayā.

如何因为逼迫故为危险?那些危险逼迫那个人、压迫、征服、压倒、吞没、摧毁。如此因为逼迫故——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. Evaṃ parihānāya saṃvattantīti – parissayā.

如何因为导向衰退故为危险?那些危险导向善法的障碍、衰退。什么善法?正行道、随顺行道、不违逆行道、不相违行道、随义行道、法随法行道、戒的圆满、诸根的守护门、于食知量、致力于觉醒、念与正知、须跋的修习、四正勤、四神足、五根、五力、七觉支、圣八支道的修习——导向这些善法的障碍、衰退。如此因为导向衰退故——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?在那里这些恶不善法生起,依止于身。犹如住洞穴的众生住在洞穴中,住水中的众生住在水中,住森林的众生住在森林中,住树的众生住在树中;如是在那里这些恶不善法生起,依止于身。如此因为依止于此故——为危险。

Vuttañhetaṃ bhagavatā –

世尊确实说过——

‘‘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.

「诸比库!有弟子的、有老师的比库,痛苦地住,不安乐。诸比库!比库如何有弟子的、有老师的,痛苦地住,不安乐?诸比库!于此,比库以眼见色后,生起诸恶不善法、有念有寻、结缚的,它们住于他内,随流于他——诸恶不善法。因此被称为『有弟子的』。它们教导他,诸恶不善法教导他。因此被称为『有老师的』。」

‘‘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,生起诸恶不善法、有念有寻、结缚的,它们住于他内,随流于他——诸恶不善法。因此被称为『有弟子的』。它们教导他,诸恶不善法教导他。因此被称为『有老师的』。诸比库!比库如是有弟子的、有老师的,痛苦地住,不安乐。」如是于此也有意义——危险。

Vuttañhetaṃ bhagavatā –

世尊确实已说此:

‘‘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’’.

「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;

「贪生不利,贪扰乱心;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

从内生起的怖畏,人们不了知它。

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

「贪者不知利,贪者不见法;

Andhantamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

当贪征服人时,那时即是盲暗。」

‘‘Anatthajanano doso, doso cittappakopano;

「嗔产生无利益,嗔扰乱心,

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

内在生起的怖畏,人们不了知它。

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

愤怒者不知利益,愤怒者不见法,

Andhantamaṃ tadā hoti, yaṃ doso sahate naraṃ.

当嗔征服人时,那时即是盲暗。

‘‘Anatthajanano moho, moho cittappakopano;

痴产生无利益,痴扰乱心,

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

内在生起的怖畏,人们不了知它。

‘‘Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

愚痴者不知利益,愚痴者不见法,

Andhantamaṃ tadā hoti, yaṃ moho sahate nara’’nti.

当痴征服人时,那时即是盲暗。」

Evampi tatrāsayāti – parissayā. Vuttañhetaṃ bhagavatā –

「如此,于此有危险」——诸危险。因为世尊说过——

‘‘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 aphāsuvihārāyā’’ti.

「大王,人的三种法在内生起时生起,为了无益、为了苦、为了不安乐住。哪三种?大王,贪是人的法,在内生起时生起,为了无益、为了苦、为了不安乐住;大王,嗔……大王,痴是人的法,在内生起时生起,为了无益、为了苦、为了不安乐住。大王,这三种人的法在内生起时生起,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.

「从自身生而伤害,如同竹果伤害树心。」

Evampi tatrāsayāti – parissayā.

如此,于此有危险——诸危险。

Vuttañhetaṃ bhagavatā –

因为世尊说过——

‘‘Rāgo ca doso ca itonidānā, 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.

「从此生起意的寻思,如同孩童放开乌鸦。」

Evampi tatrāsayāti – parissayā. ti manussaloketi – kati parissayā loke.

「如此,在那里的意趣」——危险。「人间世界」——世间有多少危险。

nti. Agatā disā vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Agatapubbā sā disā na sā disā gatapubbā iminā dīghena addhunā.

「未曾到达的方向」,是指不死的涅槃。那一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。那未曾到达的方向,在这漫长的时间里,那方向未曾到达过。

‘‘Samatittikaṃ anavasesaṃ, telapattaṃ yathā parihareyya;

「如同护持满溢无余的油钵;

Evaṃ sacittamanurakkhe, patthayāno disaṃ agatapubbaṃ’’.

如是应守护自心,希求未曾到达的方向」。

Agatapubbaṃ disaṃ vajato gacchato abhikkamatoti – gacchato agataṃ disaṃ.

「前往未曾到达的方向者,行者,前进者」——前往未到达的方向者。

ti. ti ye parissaye abhisambhaveyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – ye bhikkhu abhisambhave.

「凡能克服、征服、超越、遍知、摧伏那些危险者」——凡比库能克服。

ti. Ante pante pariyante selante vā vanante vā nadante vā udakante vā yattha na kasīyati na vapīyati, janantaṃ atikkamitvā manussānaṃ anupacāre senāsaneti – pantamhi sayanāsane.

「在边地、远离处、边境、山边或林边或河边或水边,在那里不耕作、不播种,越过人群,在人们不到之处的住所」——在远离的卧坐处。

Tenāha thero sāriputto –

因此,沙利子长老说——

‘‘Kati parissayā loke, gacchato agataṃ disaṃ;

「世间有多少危险,对前往未到之方向者;

Ye bhikkhu abhisambhave, pantamhi sayanāsane’’ti.

比库应克服哪些,在远离的卧坐处?」

ti. Kīdisena byappathena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti vacīpārisuddhiṃ pucchati. Katamā vacīpārisuddhi? Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya, iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catudosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati. Dasa kathāvatthūni katheti, seyyathidaṃ – appicchakathaṃ santuṭṭhikathaṃ pavivekakathaṃ asaṃsaggakathaṃ vīriyārambhakathaṃ sīlakathaṃ samādhikathaṃ paññākathaṃ vimuttikathaṃ vimuttiñāṇadassanakathaṃ satipaṭṭhānakathaṃ sammappadhānakathaṃ iddhipādakathaṃ indriyakathaṃ balakathaṃ bojjhaṅgakathaṃ maggakathaṃ phalakathaṃ nibbānakathaṃ katheti . Vācāya yato yatto paṭiyatto gutto gopito rakkhito saṃvuto – ayaṃ vacīpārisuddhi. Edisāya vacīpārisuddhiyā samannāgato assāti – kyāssa byappathayo assu.

以何种道路具足、何种住立、何种行相、何种对应,询问语清净。什么是语清净?于此,比库舍断妄语,离妄语,是真实语者、真实结合者、坚固者、可信赖者、不欺诳世间者。舍断两舌,离两舌,从此处听闻不向彼处说以破坏这些人,或从彼处听闻不向这些人说以破坏那些人,如此,或是已破裂者的结合者,或是已和合者的支持者,乐于和合、喜于和合、欢喜和合,说造成和合之语。舍断粗恶语,离粗恶语;凡是那柔和的、悦耳的、可爱的、入心的、优雅的、众人所喜的、众人所爱的语,说如此之语。舍断杂秽语,离杂秽语,是适时语者、真实语者、利益语者、法语者、律语者,说有价值之语,适时的、有理由的、有限制的、与利益相应的。具足四种语善行,说离四种过失之语,远离、离、远离、出离、脱离、解脱、离缚三十二种畜生论,以离系缚之心而住。说十种谈论事,即:少欲论、知足论、远离论、不交际论、发勤精进论、戒论、分别论、慧论、解脱论、解脱智见论、须跋、正勤论、神足论、根论、力论、觉支论、道论、果论、涅槃论。从语言上防护、守护、保护、守护、防护、防护——这是语清净。具足如此语清净者——他的道路应是怎样的。

ti. Kīdisena gocarena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti gocaraṃ pucchati. Atthi gocaro, atthi agocaro.

以何种行处具足、何种住立、何种行相、何种对应,询问行处。有行处,有非行处。

Katamo agocaro? Idhekacco vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārīgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti, pānāgāragocaro vā hoti, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayaṃ vuccati agocaro.

什么是非行处?于此,某人或是妓女行处者,或是寡妇行处者,或是成年处女行处者,或是般哒咖行处者,或是比库尼行处者,或是酒店行处者,与诸王、王大臣、外道、外道弟子交往而住,以不随顺的交际。或者那些无信、须跋信、不恭敬、辱骂诽谤、欲不利、欲不益、欲不安、欲不安稳的家族,对比库、比库尼、近事男、近事女,亲近、结交、须跋如此的家族——这称为非行处。

Atha vā antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati, hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārikāyo olokento, kumārake olokento, antarāpaṇaṃ olokento, gharamukhāni olokento, uddhaṃ olokento , adho olokento, disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati agocaro.

或者进入村落内、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、观看少女、观看少年、观看店铺、观看房门、向上观看、向下观看、四处张望而行——这也称为非行处。

Atha vā cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa na saṃvarāya paṭipajjati, na rakkhati manindriyaṃ manindriye na saṃvaraṃ āpajjati – ayampi vuccati agocaro.

或者以眼见色后,执取相、执取随相。由于不防护眼根而住,贪、忧、诸恶不善法会流入,他不行于防护,不守护眼根,不达到眼根的防护——这也称为非行处。

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 iti, evarūpaṃ visūkadassanaṃ anuyutto hoti – ayampi vuccati agocaro.

或者如某些尊敬的沙门婆罗门食用信施食物后,从事如此的观看表演,即:舞蹈、歌唱、音乐、戏剧、讲古、手铃声、铜钹、鼓、魔术、铁球戏、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、摔跤、演习、点兵、布阵、阅兵等等,从事如此的观看表演——这也称为非行处。

Pañcapi kāmaguṇā agocarā. Vuttañhetaṃ bhagavatā – ‘‘mā, bhikkhave, agocare caratha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, bhikkhuno agocaro paravisayo’’ – ayampi vuccati agocaro.

五种欲功德也是非行处。因为世尊曾说:「诸比库,不要在非行处、他人的境域行走。诸比库,在非行处、他人的境域行走者,魔得到机会,魔得到所缘。诸比库,什么是比库的非行处、他人的境域?即这五种欲功德。哪五种?眼所识的色,可喜的、可爱的、合意的、可爱形状的、伴随着欲的、能引起染着的;耳所识的声……鼻所识的香……舌所识的味……身所识的触,可喜的、可爱的、合意的、可爱形状的、伴随着欲的、能引起染着的。诸比库,这被称为比库的非行处、他人的境域。」这也被称为非行处。

Katamo gocaro? Idha bhikkhu na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārīgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunīgocaro hoti, na pānāgāragocaro hoti, asaṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukāmāni yogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayampi vuccati gocaro.

什么是行处?这里,比库不以妓女为行处,不以寡妇为行处,不以成年处女为行处,不以般哒咖为行处,不以比库尼为行处,不以酒店为行处,不与国王、大臣、外道、外道弟子以不适当的交往而混杂地住。或者那些有信的、净信的、已成为依靠处的、袈裟光辉的、仙人之风的家族,希望利益的、希望利益的、希望安乐的、希望离轭安稳的比库、比库尼、近事男、近事女,他亲近、交往、须跋这样的家族——这也被称为行处。

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati, na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati gocaro.

或者比库进入村落内、行走于街道时,防护而行,不观看象,不观看马,不观看车,不观看步兵……不东张西望而行——这也被称为行处。

Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… manindriye saṃvaraṃ āpajjati – ayampi vuccati gocaro.

或者比库以眼见色后,不取相……在意根上达到防护——这也被称为行处。

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā iti, evarūpā visūkadassanā paṭivirato hoti – ayampi vuccati gocaro.

如某些尊敬的沙门婆罗门食用信施的食物后,他们从事这样的观看表演,即:舞蹈、歌唱、音乐……或观看军队等等,他离此类观看表演——这也被称为行处。

Cattāropi satipaṭṭhānā gocaro. Vuttañhetaṃ bhagavatā – ‘‘gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati, vedanāsu…pe. … citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, bhikkhuno gocaro sako pettiko visayo – ayampi vuccati gocaro. Edisena gocarena samannāgato assā’’ti – kyāssassu idha gocarā.

须跋也是行处。因为世尊曾说:「诸比库,你们应在行处、自己父祖的境域行走。诸比库,在行处、自己父祖的境域行走者,魔得不到机会,魔得不到所缘。诸比库,什么是比库的行处、自己父祖的境域?即这须跋。哪四种?诸比库,这里,比库于身随观身而住,于受……于心……于法随观法而住,热诚、正知、具念,调伏世间的贪忧。诸比库,这被称为比库的行处、自己父祖的境域。」这也被称为行处。「应具备这样的行处」——这里什么是行处?

ti. Kīdisena sīlabbatena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti sīlabbatapārisuddhiṃ pucchati. Katamā sīlabbatapārisuddhi? Atthi sīlañceva vatañca, atthi vataṃ na sīlaṃ. Katamaṃ sīlañceva vatañca? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yo tattha saññamo saṃvaro avītikkamo – idaṃ sīlaṃ. Yaṃ samādānaṃ – taṃ vataṃ . Saṃvaraṭṭhena sīlaṃ, samādānaṭṭhena vataṃ – idaṃ vuccati sīlañceva vatañca.

「应具备怎样的戒行?建立于什么?什么样的?什么对应?」这是询问戒行的清净。什么是戒行的清净?有戒与行,有行而无戒。什么是戒与行?这里,比库持戒,以巴帝摩卡防护而住,具足正行与行处,于微细的罪过中见怖畏,受持学习于诸学处。在那里的制止、防护、不违越——这是戒。受持——那是行。以防护的意义是戒,以受持的意义是行——这被称为戒与行。

Katamaṃ vataṃ na sīlaṃ? Aṭṭha dhutaṅgāni – āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅgaṃ – idaṃ vuccati vataṃ na sīlaṃ. Vīriyasamādānampi vuccati vataṃ na sīlaṃ. Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ.

什么是行而非戒?八种头陀支:住阿兰若支、常乞食支、尘堆衣支、三衣支、次第乞食支、一座食支、不坐卧支、随处住支——这被称为行而非戒。精进的受持也被称为行而非戒。「宁可皮、腱、骨留存,身体的肉与血干枯,凡以男子的力量、男子的精力、男子的勇猛、男子的努力所能达到的,未达到它之前,精进不停止」——如此策励心、努力。这样的精进受持也被称为行而非戒。

‘‘Nāsissaṃ na pivissāmi, vihārato na nikkhame ;

「我将不睡不饮，不从住处出；

Napi passaṃ nipātessaṃ, taṇhāsalle anūhate’’ti.

即使看见也不倒下，在渴爱之箭未拔除时。」

Cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ. Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi… na tāvāhaṃ imamhā caṅkamā orohissāmi… vihārā nikkhamissāmi… aḍḍhayogā nikkhamissāmi… pāsādā nikkhamissāmi… hammiyā… guhāya… leṇā… kuṭiyā… kūṭāgārā… aṭṭā… māḷā… uddaṇḍā… upaṭṭhānasālāya… maṇḍapā… rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva pubbaṇhasamayaṃ ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva majjhanhikasamayaṃ… sāyanhasamayaṃ … purebhattaṃ… pacchābhattaṃ… purimayāmaṃ… majjhimayāmaṃ… pacchimayāmaṃ… kāḷe… juṇhe… vasse… hemante… gimhe… purime vayokhandhe… majjhime vayokhandhe… pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ – ayaṃ sīlabbatapārisuddhi. Edisāya sīlabbatapārisuddhiyā samannāgato assāti – kāni sīlabbatānāssu.

他振奋心、努力。这样的精进取也被称为誓愿，而非戒。「我将不破此结跏趺坐，直到我的心不执取而从诸漏解脱」——他振奋心、努力。这样的精进取也被称为誓愿，而非戒。「我将不从此座起……我将不从此经行下来……不从住处出……不从半屋出……不从楼阁出……不从重阁……不从洞窟……不从岩窟……不从小屋……不从尖顶屋……不从高楼……不从殿堂……不从高台……不从须跋堂……不从凉亭……不从树下出，直到我的心不执取而从诸漏解脱」——他振奋心、努力。这样的精进取也被称为誓愿，而非戒。「就在此上午时分，我将获得、成就、证得、触证、作证圣法」——他振奋心、努力。这样的精进取也被称为誓愿，而非戒。「就在此中午时分……傍晚时分……食前……食后……初夜……中夜……后夜……黑分……白分……雨季……冬季……夏季……前期寿段……中期寿段……后期寿段，我将获得、成就、证得、触证、作证圣法」——他振奋心、努力。这样的精进取也被称为誓愿，而非戒——这是戒禁清净。具足这样的戒禁清净者——什么是他的戒禁呢？

ti. ti āraddhavīriyassa thāmagatassa daḷhaparakkamassa anikkhittacchandassa anikkhittadhurassa kusalesu dhammesu. Atha vā pesitattassa yassatthāya pesito attatthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. ‘‘Sabbe saṅkhārā aniccā’’ti pesitattassa, ‘‘sabbe saṅkhārā dukkhā’’ti pesitattassa, ‘‘sabbe dhammā anattā’’ti pesitattassa, ‘‘avijjāpaccayā saṅkhārā’’ti pesitattassa …pe… ‘‘jātipaccayā jarāmaraṇa’’nti pesitattassa, ‘‘avijjānirodhā saṅkhāranirodho’’ti pesitattassa…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti pesitattassa, ‘‘idaṃ dukkha’’nti pesitattassa…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti pesitattassa, ‘‘ime āsavā’’ti pesitattassa…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti pesitattassa, ‘‘ime dhammā abhiññeyyā’’ti pesitattassa…pe… ‘‘ime dhammā sacchikātabbā’’ti pesitattassa, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, pañcannaṃ upādānakkhandhānaṃ… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti pesitattassa. ti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti – pahitattassa bhikkhuno.

对于已发精进者、已得力者、坚固努力者、不舍弃意欲者、不放下重担者于诸善法。或者对于被派遣者，为了被派遣的目的，在义理、法则、特相、原因、处与非处。被派遣于「一切行无常」，被派遣于「一切行是苦」，被派遣于「一切法无我」，被派遣于「无明缘行」……乃至……被派遣于「生缘老死」，被派遣于「无明灭则行灭」……乃至……被派遣于「生灭则老死灭」，被派遣于「此是苦」……乃至……被派遣于「此是导至苦灭之道」，被派遣于「此等是漏」……乃至……被派遣于「此是导至漏灭之道」，被派遣于「此等法应遍知」……乃至……被派遣于「此等法应作证」，被派遣于六触处的集起、灭没、味、患、出离，被派遣于五取蕴的……四大种的集起、灭没、味、患、出离，被派遣于「凡任何集法，一切皆是灭法」。对于善凡夫比库或有学比库——精勤比库。

Tenāha thero sāriputto –

因此，长老沙利子说——

‘‘Kyāssa byappathayo assu, kyāssassu idha gocarā;

「什么是他的行道？什么是他在此的行处？

Kāni sīlabbatānāssu, pahitattassa bhikkhuno’’ti.

什么是精勤比库的戒禁？」

ti kaṃ so sikkhaṃ ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvāti – kaṃ so sikkhaṃ samādāya.

他取何学、受持何学，取了、受持了、执持了、执取了、确立了？——他受持何学？

ti. ti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ…pe… sammāsamādhi. ti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte…pe… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. So vuccati satoti – sato. Kaṃ so sikkhaṃ samādāyāti adhisīlasikkhaṃ pucchati. ti adhicittasikkhaṃ pucchati. ti adhipaññāsikkhaṃ pucchati. ti pārisuddhiṃ pucchatīti – kaṃ so sikkhaṃ samādāya, ekodi nipako sato.

「定」:即心一境、不散乱心、不动摇心,寂止、定根、定力……乃至……正定。「慧」:即聪慧、贤明、具慧、有智、有智者、明辨者、有慧者。「念」:以四种原因而为具念者——修习身随观须跋时为具念者,于受……乃至……于心……乃至……修习法随观须跋时为具念者。他被称为具念者——具念。「他受持何学?」:即问增上戒学。「定」:即问增上心学。「慧」:即问增上慧学。「清净」:即问清净——他受持何学,一境、聪慧、具念。

ti. Kammāro vuccati suvaṇṇakāro, rajataṃ vuccati jātarūpaṃ. Yathā suvaṇṇakāro jātarūpassa oḷārikampi malaṃ dhamati sandhamati niddhamati, majjhimakampi malaṃ dhamati sandhamati niddhamati, sukhumakampi malaṃ dhamati sandhamati niddhamati; evameva bhikkhu attano oḷārikepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, majjhimakepi kilese… sukhumakepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

「金匠」:即称为金工,「银」:即称为黄金。如同金工吹炼、遍炼、除炼黄金的粗垢,吹炼、遍炼、除炼中等的垢,吹炼、遍炼、除炼细微的垢;同样地,比库吹炼、遍炼、除炼、舍断、除去、使灭尽、使不存在自己的粗烦恼,吹炼、遍炼、除炼、舍断、除去、使灭尽、使不存在中等的烦恼……吹炼、遍炼、除炼、舍断、除去、使灭尽、使不存在细微的烦恼。

Atha vā bhikkhu attano rāgamalaṃ dosamalaṃ mohamalaṃ mānamalaṃ diṭṭhimalaṃ kilesamalaṃ duccaritamalaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

或者,比库吹炼、遍炼、除炼、舍断、除去、使灭尽、使不存在自己的贪垢、嗔垢、痴垢、慢垢、见垢、烦恼垢、恶行垢、作盲者、作无眼者、作无智者、障碍慧者、属于恼害方者、不导向涅槃者。

Atha vā sammādiṭṭhiyā micchādiṭṭhiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Sammāsaṅkappena micchāsaṅkappaṃ…pe… sammāvācāya micchāvācaṃ… sammākammantena micchākammantaṃ… sammāājīvena micchāājīvaṃ… sammāvāyāmena micchāvāyāmaṃ… sammāsatiyā micchāsatiṃ… sammāsamādhinā micchāsamādhiṃ… sammāñāṇena micchāñāṇaṃ… sammāvimuttiyā micchāvimuttiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

或者,以正见吹炼、遍炼、除炼、舍断、除去、使灭尽、使不存在邪见。以正思惟……乃至……邪思惟……以正语……邪语……以正业……邪业……以正命……邪命……以正精进……邪精进……以正念……邪念……以正定……邪定……以正智……邪智……以正解脱吹炼、遍炼、除炼、舍断、除去、使灭尽、使不存在邪解脱。

Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilese sabbe duccarite sabbe darathe sabbe pariḷāhe sabbe santāpe sabbākusalābhisaṅkhāre dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gametīti – kammāro rajatasseva niddhame malamattano.

或者,以圣八支道吹炼、遍炼、除炼、舍断、除去、使灭尽、使不存在一切烦恼、一切恶行、一切热恼、一切热苦、一切热恼、一切不善行——如金匠除炼银的垢一般,除炼自己的垢。

Tenāha thero sāriputto –

因此,长老沙利子说——

‘‘Kaṃ so sikkhaṃ samādāya, ekodi nipako sato;

「他受持何学,一境、聪慧、具念;

Kammāro rajatasseva, niddhame malamattano’’ti.

如金匠除炼银,除炼自己的垢。」

ti. ti jātiyā vijigucchamānassa, jarāya… byādhinā… maraṇena… sokehi … paridevehi… dukkhehi… domanassehi… upāyāsehi…pe… diṭṭhibyasanena dukkhena vijigucchamānassa aṭṭīyamānassa harāyamānassāti – vijigucchamānassa. ti yaṃ phāsuvihāraṃ taṃ kathayissāmi. Katamo phāsuvihāro? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo nibbānañca nibbānagāminī ca paṭipadā – ayaṃ phāsuvihāroti – vijigucchamānassa yadidaṃ phāsu.

「厌离」:对生厌离者、厌恶者、羞耻者,对老……对病……对死……对愁……对悲……对苦……对忧……对恼……乃至……对见灾患之苦厌离者、厌恶者、羞耻者——厌离者。「我将说安乐住」:什么是安乐住?正道、随顺道、不违逆道、不相违道、随义道、法随法道、戒的圆满行、诸根守护门、于食知量、勤修觉寤、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——这称为安乐住——对厌离者来说,这确实是安乐。

ti. Taṃ theraṃ nāmenālapati. 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; bhaji 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 āruppasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhiññāyatanānaṃ 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 – sāriputtāti bhagavā.

「沙利子」:以名字称呼那位长老。「世尊」:这是尊敬的称呼。又,世尊是已破贪者,世尊是已破嗔者,世尊是已破痴者,世尊是已破慢者,世尊是已破见者,世尊是已破刺者,世尊是已破烦恼者,世尊是分配、分别论、详细分别论法宝者,世尊是诸有的作终结者,世尊是已修习身、已修习戒、已修习心、已修习慧者;或者世尊是亲近森林、林野、边地、少声、少音、远离人群、适合独坐者;或者世尊是得分者——衣、钵食、坐卧处、病者所需医药资具;或者世尊是得分者——义味、法味、解脱味、增上戒、增上心、增上慧;或者世尊是得分者——四禅那、四无量、四无色定;或者世尊是得分者——八解脱、八胜处、九次第住定;或者世尊是得分者——十想修习、十遍处定、入出息念定、须跋定;或者世尊是得分者——须跋、四正勤、四神足、五根、五力、七觉支、圣八支道;或者世尊是得分者——十如来力、四无畏、四无碍解、六神通、六佛法;「世尊」这个名字不是母亲所作,不是父亲所作,不是兄弟所作,不是姊妹所作,不是朋友同伴所作,不是亲族血亲所作,不是沙门婆罗门所作,不是诸天所作;这是诸佛世尊在菩提树下,与一切知智获得一起,解脱究竟的亲证施设,即「世尊」——「沙利子」,世尊说。

ti. Āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. Taṃ sayanāsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ, asappāyasaddassavanena…pe… asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ sayanāsanaṃ sevato nisevato saṃsevato paṭisevatoti – rittāsanaṃ sayanaṃ sevato ve.

「坐」:称为坐处——床、椅、褥、板、兽皮片、草敷具、叶敷具、稻草敷具。「卧」:称为住处、精舍、重阁、楼阁、殿堂、洞窟。那坐卧处,因不见不适宜的色而空、远离、隔离,因不闻不适宜的声……乃至……因不适宜的五欲功德而空、远离、隔离。亲近、常亲近、遍亲近、习近那坐卧处——「亲近空闲的坐卧处」。

nti. Sambodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Taṃ sambodhiṃ bujjhitukāmassa anubujjhitukāmassa paṭibujjhitukāmassa sambujjhitukāmassa adhigantukāmassa phassitukāmassa sacchikātukāmassāti – sambodhikāmassa.

「觉」:称为在四道中的智、慧、慧根、慧力……乃至……择法觉支、思择、观、正见。对于欲觉那觉者、欲随觉者、欲等觉者、欲正觉者、欲证得者、欲触证者、欲作证者——「欲觉者」。

nti katame bodhiyā anudhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti bodhiyā anudhammā. Atha vā catunnaṃ maggānaṃ pubbabhāge vipassanā – ime vuccanti bodhiyā anudhammāti – sambodhikāmassa yathānudhammaṃ.

「觉的随法」:什么是觉的随法?正道、随顺道、不违逆道、不相违道、随义道、法随法道、戒的圆满行、诸根守护门、于食知量、勤修觉寤、念与正知——这些称为觉的随法。或者,在四道之前的观——这些称为觉的随法——「欲觉者如其随法」。

nti. nti bodhiyā anudhammaṃ. ti pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmi. nti yathā pajānaṃ yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto na itihitihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhaṃ dhammaṃ, taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ.

「如其随法」:「随法」:觉的随法。「我将说」:我将宣说、教导、施设、建立、开显、分别论、阐明、显示。「如其知」:如其知者、了知者、识知者、辨知者、通达者,不是传闻、不是传说、不是辗转相传、不是藏的传承、不是思择之因、不是推理之因、不是思惟行相、不是见审虑忍可,而是自己亲证、自己现证之法,我将说那——「我将对你说如其知」。

Tenāha bhagavā –

因此世尊说——

‘‘Vijigucchamānassa yadidaṃ phāsu, [sāriputtāti bhagavā]

「对厌离者来说,这确实是安乐,[沙利子,世尊说]」

Rittāsanaṃ sayanaṃ sevato ve;

亲近空闲的座卧处;

Sambodhikāmassa yathānudhammaṃ, taṃ te pavakkhāmi yathā pajāna’’nti.

对于希求正觉者,如法地,我将为你宣说,如我所了知。

ti. ti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Dhīro pañcannaṃ bhayānaṃ na bhāyeyya na taseyya na santaseyya na uttaseyya na parittaseyya na santāsaṃ āpajjeyya , abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – pañcannaṃ dhīro bhayānaṃ na bhāye.

智者、贤者、有慧者、有智者、有智者、明辨者、有慧者。智者不应害怕五种怖畏,不应恐惧,不应惊慌,不应极度惊恐,不应战栗,不应陷入恐怖,应是无畏者、无惊者、无怖者、不逃避者、已舍断怖畏恐惧者、已离毛发竖立者而住——智者不应害怕五种怖畏。

ti. ti puthujjanakalyāṇako vā bhikkhu sekkho vā bhikkhu. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato – so vuccati sato. ti cattāro pariyantā – sīlasaṃvarapariyanto, indriyasaṃvarapariyanto, bhojane mattaññutāpariyanto, jāgariyānuyogapariyanto.

即善良的凡夫比库或有学比库。即以四种原因而具念——于身修习身随观须跋而具念,于受……于心……于法修习法随观须跋而具念——他被称为具念者。即四种界限——戒律仪界限、根律仪界限、于食知量界限、致力于觉醒界限。

Katamo sīlasaṃvarapariyanto? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu . Antopūtibhāvaṃ paccavekkhamāno anto sīlasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ sīlasaṃvarapariyanto.

什么是戒律仪界限?此处,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,受持学习于诸学处。省察内在腐败性,于戒律仪界限内行,不违越界限——这是戒律仪界限。

Katamo indriyasaṃvarapariyanto? Idha bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ susaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Ādittapariyāyaṃ paccavekkhamāno anto indriyasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ indriyasaṃvarapariyanto.

什么是根律仪界限?此处,比库以眼见色后,不取相,不取随相。由于不防护此眼根而住,贪忧、诸恶不善法会流入,为其防护而行,守护眼根,于眼根达到防护。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意识法后,不取相,不取随相。由于不防护此意根而住,贪忧、诸恶不善法会流入,为其防护而行,守护意根,于意根达到防护。省察燃烧之教,于根律仪界限内行,不违越界限——这是根律仪界限。

Katamo bhojane mattaññutāpariyanto? Idha bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cāti. Akkhabbhañjanavaṇapaṭicchādanaputtamaṃsūpamaṃ paccavekkhamāno anto bhojane mattaññutāpariyante carati, mariyādaṃ na bhindati – ayaṃ bhojane mattaññutāpariyanto.

什么是于食知量界限?此处,比库如理省察而食用食物,非为嬉戏,非为骄慢,非为装饰,非为庄严,只是为了此身的住立与存续,为了止息伤害,为了资助梵行。如此:「我将消除旧受,不生起新受,我将有存续、无过失与安乐住。」省察如车轴之涂油、如伤口之敷药、如子肉之譬喻,于食知量界限内行,不违越界限——这是于食知量界限。

Katamo jāgariyānuyogapariyanto? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Bhaddekarattavihāraṃ paccavekkhamāno anto jāgariyānuyogapariyante carati, mariyādaṃ na bhindati – ayaṃ jāgariyānuyogapariyantoti – bhikkhu sato sapariyantacārī.

什么是致力于觉醒界限?此处,比库于日间以经行、坐禅,以诸障碍法净化心,于夜初更以经行、坐禅,以诸障碍法净化心,于夜中更以右胁作狮子卧,足足相叠,具念、正知,作意起来之想,于夜后更起来后以经行、坐禅,以诸障碍法净化心。省察善一夜住,于致力于觉醒界限内行,不违越界限——这是致力于觉醒界限——比库具念、行于界限内。

nti. Ḍaṃsā vuccanti piṅgalamakkhikāyo. Adhipātakā vuccanti sabbāpi makkhikāyo. Kiṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo? Tā uppatitvā uppatitvā khādanti; taṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo. Sarīsapā vuccanti ahīti – ḍaṃsādhipātānaṃ sarīsapānaṃ.

「虻」是指黄蝇。「飞虫」是指一切蝇类。为何一切蝇类被称为「飞虫」?它们一再地飞起来啃咬;因此一切蝇类被称为「飞虫」。「爬虫」是指蛇——虻、飞虫与爬虫。

nti. Manussaphassā vuccanti corā vā assu mānavā vā katakammā vā akatakammā vā. Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Yo koci manussato upaghāto – manussaphasso. nti sīhā byagghā dīpi acchā taracchā kokā mahiṃsā hatthī. Te bhikkhuṃ maddeyyuṃ khādeyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Catuppadato upaghāto yaṃ kiñci catuppadabhayanti – manussaphassānaṃ catuppadānaṃ.

「人的接触」是指盗贼、或学童、或已作业者、或未作业者。他们可能问比库问题、或挑起争论、或辱骂、或诽谤、或激怒、或恼怒、或伤害、或损害、或折磨、或虐待、或杀害、或攻击、或作攻击。任何来自人的攻击——人的接触。「四足」是指狮子、老虎、豹、熊、鬣狗、狼、水牛、象。它们可能践踏比库、或啃咬、或伤害、或损害、或折磨、或虐待、或杀害、或攻击、或作攻击。来自四足的攻击,任何四足的怖畏——人的接触与四足。

Tenāha bhagavā –

因此世尊说——

‘‘Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī;

「智者不应怖畏五种怖畏,具念的比库行于界限内;

Ḍaṃsādhipātānaṃ sarīsapānaṃ, manussaphassānaṃ catuppadāna’’nti.

虻、飞虫与爬虫,人的接触与四足。」

ti. Paradhammikā vuccanti satta sahadhammike ṭhapetvā ye keci buddhe dhamme saṅghe appasannā . Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Tesaṃ bahubherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na santaseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – paradhammikānampi na santaseyya disvāpi tesaṃ bahubheravāni.

「异教徒」是指除了七种同法者之外,任何对佛、法、僧不具信心者。他们可能问比库问题、或挑起争论、或辱骂、或诽谤、或激怒、或恼怒、或伤害、或损害、或折磨、或虐待、或杀害、或攻击、或作攻击。见到或听到他们的许多恐怖之事,不应颤抖、不应战栗、不应震动、不应恐惧、不应惊慌、不应惊骇、不应畏缩、不应怖畏、不应陷入惊恐,应无畏、无惧、无怖、不逃避,已舍弃怖畏恐惧,离毛发竖立而住——即使见到异教徒的许多恐怖之事,也不应对异教徒惊恐。

ti. Athāparānipi atthi abhisambhotabbāni abhibhavitabbāni ajjhottharitabbāni pariyādiyitabbāni madditabbāni. ti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… evampi tatrāsayāti – parissayā. ti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ esantena gavesantena pariyesantena parissayā abhisambhotabbā abhibhavitabbā ajjhottharitabbā pariyādiyitabbā madditabbāti – athāparāni abhisambhaveyya parissayāni kusalānuesī.

「还有其他」应被完全证知、应被征服、应被超越、应被遍知、应被摧破。「危险」有两种危险——明显的危险与隐藏的危险……如此,在此之义——危险。「寻求善者」是指寻求正道、随顺道、不违逆道、不相违道、随义道……寻求、探求、遍求圣八支道、涅槃与导向涅槃之道者,危险应被完全证知、应被征服、应被超越、应被遍知、应被摧破——还有其他,寻求善者应完全证知危险。

Tenāha bhagavā –

因此世尊说——

‘‘Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni;

「对于其他教派者也不应恐惧，即使见到他们的许多可怖之事；

Athāparāni abhisambhaveyya, parissayāni kusalānuesī’’ti.

然后应克服其他的危难，寻求善者。」

ti. Ātaṅkaphasso vuccati rogaphasso. Rogaphassena phuṭṭho pareto samohito samannāgato assa; cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena… ghānarogena… jivhārogena… kāyarogena…pe… ḍaṃsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato assa. Khudā vuccati chātako. Chātakena phuṭṭho pareto samohito samannāgato assāti – ātaṅkaphassena khudāya phuṭṭho.

「病触」是指疾病之触。被疾病之触所触、所缠、所迷惑、所具有；被眼病所触、所缠、所迷惑、所具有，被耳病……被鼻病……被舌病……被身病……乃至……被虻、蚊、风、热、爬虫类之触所触、所缠、所迷惑、所具有。「饥」是指饥饿。被饥饿所触、所缠、所迷惑、所具有——「被病触与饥所触」。

ti. nti dvīhi kāraṇehi sītaṃ hoti – abbhantaradhātuppakopavasena vā sītaṃ hoti, bahiddhā utuvasena vā sītaṃ hoti. nti dvīhi kāraṇehi uṇhaṃ hoti – abbhantaradhātuppakopavasena vā uṇhaṃ hoti, bahiddhā utuvasena vā uṇhaṃ hotīti – sītaṃ athuṇhaṃ . ti khamo assa sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assāti – sītaṃ athuṇhaṃ adhivāsayeyya.

由于两种原因而有寒冷——或者由于内在界的扰乱而有寒冷，或者由于外在的时节而有寒冷。由于两种原因而有炎热——或者由于内在界的扰乱而有炎热，或者由于外在的时节而有炎热——「寒冷与炎热」。应能忍受寒冷、炎热、饥饿、口渴、虻、蚊、风、热、爬虫类之触、恶言、粗语之道、已生起的身体的诸受——苦的、激烈的、粗重的、辛辣的、不可意的、不合意的、夺命的——应是能忍受者——「应忍受寒冷与炎热」。

ti. ti ātaṅkaphassena ca khudāya ca sītena ca uṇhena ca phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho. ti anekavidhehi ākārehi phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho bahudhā . ti abhisaṅkhārasahagataviññāṇassa okāsaṃ na karotītipi – anoko. Atha vā kāyaduccaritassa vacīduccaritassa manoduccaritassa okāsaṃ na karotītipi – anokoti – so tehi phuṭṭho bahudhā anoko.

被病触、饥、寒冷、炎热所触、所缠、所迷惑、所具有——「被那些所触」。以种种方式被触、被缠、被迷惑、被具有——「被那些多方所触」。不给有行相应识以机会——「无住处」。或者不给身恶行、语恶行、意恶行以机会——「无住处」——「被那些多方所触而无住处」。

ti. Vīriyaparakkamo vuccati yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī appaṭivānī thāmo dhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. ti. Vīriyaṃ parakkamaṃ daḷhaṃ kareyya thiraṃ kareyya, daḷhasamādāno assa avatthitasamādānoti – vīriyaparakkamaṃ daḷhaṃ kareyya.

「精进勇猛」是指心所的精进发起、努力、勇猛、奋发、勤勉、勇健、勇毅、不退、力量、坚固、不松懈的勇猛、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。应使精进勇猛坚固、坚定，应是坚固受持者、不动摇受持者——「应使精进勇猛坚固」。

Tenāha bhagavā –

因此世尊说——

‘‘Ātaṅkaphassena khudāya phuṭṭho, sītaṃ athuṇhaṃ adhivāsayeyya;

「被病触与饥所触，应忍受寒冷与炎热；

So tehi phuṭṭho bahudhā anoko, vīriyaparakkamaṃ daḷhaṃ kareyyā’’ti.

他被那些所触,多处无依,应作坚固的精进努力。

ti. ti idha bhikkhu adinnādānaṃ pahāya adinnādānā paṭivirato assa dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihareyyāti – theyyaṃ na kāre. ti idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato assa saccavādī saccasandho theto paccayiko avisaṃvādako lokassāti – theyyaṃ na kāre na musā bhaṇeyya.

于此,比库舍断不与取后,应离不与取,应是与取者、期待所与者,以清净的自己而住——不应作盗。于此,比库舍断妄语后,应离妄语,应是真实语者、真实结合者、坚固者、可信赖者、对世间不欺诳者——不应作盗,不应说妄语。

ti. ti yā sattesu metti mettāyanā mettāyitattaṃ anudayā anudayanā anudayitattaṃ hitesitā anukampā abyāpādo abyāpajjo adoso kusalamūlaṃ. ti yesaṃ tasitā taṇhā appahīnā, yesañca bhayabheravā appahīnā. Kiṃkāraṇā vuccanti tasā? Te tasanti uttasanti paritasanti bhāyanti santāsaṃ āpajjanti; taṃkāraṇā vuccanti tasā. ti yesaṃ tasitā taṇhā pahīnā, yesañca bhayabheravā pahīnā. Kiṃkāraṇā vuccanti thāvarā? Te na tasanti na uttasanti na paritasanti na bhāyanti santāsaṃ na āpajjanti; taṃkāraṇā vuccanti thāvarā. ti. Tase ca thāvare ca mettāya phasseyya phareyya, mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihareyyāti – mettāya phasse tasathāvarāni.

对诸有情的慈、慈性、慈的状态、怜悯、怜悯性、怜悯的状态、利益的希求、悲悯、无嗔恨、无嗔害、无恚、善根。那些渴爱未舍断者,那些恐怖畏惧未舍断者。为何称为恐惧者?他们恐惧、极恐惧、遍恐惧、畏惧、陷入惊恐;因此称为恐惧者。那些渴爱已舍断者,那些恐怖畏惧已舍断者。为何称为坚固者?他们不恐惧、不极恐惧、不遍恐惧、不畏惧、不陷入惊恐;因此称为坚固者。应以慈触、遍触恐惧者与坚固者,以慈俱行的心,广大、无量、无怨、无害地遍满而住——以慈触恐惧者与坚固者。

ti. ti yadā. ti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Kāyaduccaritena cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Vacīduccaritena…pe… manoduccaritena… rāgena… dosena… mohena… kodhena… upanāhena… makkhena… paḷāsena… issāya… macchariyena… māyāya… sāṭheyyena… thambhena… sārambhena… mānena… atimānena… madena… pamādena… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. ti. Cittassa āvilabhāvaṃ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yadāvilattaṃ manaso vijaññā.

当。心、意、意所、心脏、净白、意、意处、意根、识、识蕴、彼所生意识界。由身恶行,心成为混浊的、动摇的、摇动的、撞击的、动荡的、转动的、不寂静的。由语恶行……由意恶行……由贪……由嗔……由痴……由忿……由恨……由覆……由恼……由嫉……由悭……由诳……由谄……由傲……由激情……由慢……由过慢……由憍……由放逸……由一切烦恼……由一切恶行……由一切热恼……由一切热恼……由一切热恼……由一切不善行,心成为混浊的、动摇的、摇动的、撞击的、动荡的、转动的、不寂静的。应知、了知、识知、辨知、通达心的混浊状态——当知意的混浊性。

ti. ti yo so māro kaṇho adhipati antagu namuci pamattabandhu. Kaṇhassa pakkho mārapakkho mārapāso mārabaḷisaṃ mārāmisaṃ māravisayo māranivāso māragocaro mārabandhananti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya. Atha vā kaṇhassa pakkho mārapakkho akusalapakkho dukkhuddayo dukkhavipāko nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattanikoti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya.

那魔、黑者、主宰者、终结者、那目支、放逸的亲友。黑者之党、魔之党、魔索、魔钩、魔饵、魔境、魔住处、魔行处、魔缚,应舍断、除去、作终结、令成无有。如此也应除去黑者之党。或者,黑者之党、魔之党、不善之党、苦之生起、苦之果报、导向地狱者、导向畜生趣者、导向饿鬼界者,应舍断、除去、作终结、令成无有。如此也应除去黑者之党。

Tenāha bhagavā –

因此世尊说——

‘‘Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni;

「不应作盗,不应说妄语,以慈触恐惧者与坚固者;

Yadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyyā’’ti.

当知意的混浊性,应除去黑者之党。」

ti. ti yo cittassa āghāto paṭighāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. ti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. ti. Kodhassa ca atimānassa ca vasaṃ na gaccheyya, kodhañca atimānañca pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – kodhātimānassa vasaṃ na gacche.

「嗔」是什么?心的恼害、反感……乃至……凶暴、粗野、心的不满意。「慢」是什么?在此,某人以生或姓……乃至……或以某种事物轻蔑他人。他不应受嗔与慢的控制,应舍断嗔与慢,应除去,应使之灭尽,应使之成为不存在——这就是「不受嗔慢的控制」。

ti. Katamaṃ kodhassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ kodhassa mūlaṃ. Katamaṃ atimānassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ , anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ atimānassa mūlaṃ. ti. Kodhassa ca atimānassa ca mūlaṃ palikhaṇitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā tiṭṭheyya santiṭṭheyyāti – mūlampi tesaṃ palikhañña tiṭṭhe.

「嗔的根」是什么?无明是根,非如理作意是根,我慢是根,无惭是根,无愧是根,掉举是根——这是嗔的根。「慢的根」是什么?无明是根,非如理作意是根,我慢是根,无惭是根,无愧是根,掉举是根——这是慢的根。他应掘出嗔与慢的根,拔出、完全拔出、根除、完全根除、舍断、除去、使之灭尽、使之成为不存在而住,应确实住——这就是「掘出它们的根而住」。

ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. ti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yāssa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā – ime sattā piyā. Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā… gandhā… rasā… phoṭṭhabbā – ime saṅkhārā piyā. ti dve appiyā – sattā vā saṅkhārā vā. Katame sattā appiyā? Idha yāssa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā – ime sattā appiyā. Katame saṅkhārā appiyā? Amanāpikā rūpā amanāpikā saddā, gandhā… rasā… phoṭṭhabbā – ime saṅkhārā appiyā. ti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyyānikavacanaṃ apaṇṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. ti. Piyāppiyaṃ sātāsātaṃ sukhadukkhaṃ somanassadomanassaṃ iṭṭhāniṭṭhaṃ abhisambhavanto vā abhibhaveyya adhibhavanto vā abhisambhaveyyāti – athappiyaṃ vā pana appiyaṃ vā addhā bhavanto abhisambhaveyya.

「然后」是什么?是词的连接、词的结合、词的完成、字的组合、文字的连结、词的次第。「可意」有二种——有情或诸行。什么是可意的有情?在此,凡是那些希望他利益、希望他幸福、希望他安乐、希望他离轭安稳的母亲、父亲、兄弟、姊妹、儿子、女儿、朋友、同僚、亲戚、血亲——这些是可意的有情。什么是可意的诸行?可意的色、可意的声……香……味……触——这些是可意的诸行。「不可意」有二种——有情或诸行。什么是不可意的有情?在此,凡是那些希望他不利、希望他不幸、希望他不安乐、希望他不离轭安稳、希望夺取他生命的——这些是不可意的有情。什么是不可意的诸行?不可意的色、不可意的声、香……味……触——这些是不可意的诸行。「必定」是什么?是一向之语、无疑之语、无犹豫之语、无二之语、无分歧之语、导出之语、无误之语、确定之语。他应遇到可意或不可意、乐或苦、喜或忧、合意或不合意,或应克服,或应遇到——这就是「然后,必定遇到可意或不可意」。

Tenāha bhagavā –

因此,世尊说——

‘‘Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe;

「不应受嗔慢的控制,掘出它们的根而住;

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyā’’ti.

然后,必定遇到可意或不可意。」

ti. ti yā paññā pajānanā vicayo pavicayo dhammavicayo…pe… amoho sammādiṭṭhi. ti idhekacco paññaṃ purato katvā carati paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo pekkhāyanabahulo sampekkhāyanabahulo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti. Evampi paññaṃ purakkhatvā.

「以慧为先」是什么?是慧、了知、简择、抉择、择法……乃至……无痴、正见。在此,某人以慧为先而行,以慧为幢,以慧为旗,以慧为主,多简择,多抉择,多观察,多遍观察,住于明了,行于彼,多于彼,重于彼,倾向于彼,趣向于彼,临入于彼,专注于彼,以彼为主。这也是「以慧为先」。

Atha vā gacchanto vā ‘‘gacchāmī’’ti pajānāti, ṭhito vā ‘‘ṭhitomhī’’ti pajānāti, nisinno vā ‘‘nisinnomhī’’ti pajānāti, sayāno vā ‘‘sayānomhī’’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānātīti. Evampi paññaṃ purakkhatvā.

或者,行走时他了知「我在行走」,站立时他了知「我在站立」,坐着时他了知「我在坐着」,躺卧时他了知「我在躺卧」,或者无论他的身体如何被置放,他都如是了知它。这也是「以慧为先」。

Atha vā abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve sampajānakārī hotīti. Evampi paññaṃ purakkhatvā.

或者,他在前进、后退时是正知于行者,在前视、旁视时是正知于行者,在屈、伸时是正知于行者,在持桑喀帝、钵、衣时是正知于行者,在食、饮、嚼、尝时是正知于行者,在大小便时是正知于行者,在行、住、坐、卧、醒、语、默时是正知于行者。如此也是以慧为先导。

ti buddhānussativasena uppajjati pīti pāmojjaṃ – kalyāṇapītīti. Dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati ānāpānassati maraṇassati kāyagatāsativasena upasamānussativasena uppajjati pīti pāmojjaṃ – kalyāṇapītīti – paññaṃ purakkhatvā kalyāṇapīti.

依佛随念而生起喜、欢喜——称为善喜。依法随念、僧随念、戒随念、舍随念、天随念、入出息念、死随念、身至念、依寂止随念而生起喜、欢喜——称为善喜——以慧为先导的善喜。

ti. ti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… ime vuccanti pākaṭaparissayā…pe… ime vuccanti paṭicchannaparissayā…pe… evampi tatrāsayāti – parissayā. ti. Tāni parissayāni vikkhambheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – vikkhambhaye tāni parissayāni.

有两种危险——明显的危险与隐蔽的危险……这些称为明显的危险……这些称为隐蔽的危险……如此也是在那里的意趣——危险。他应遍折伏那些危险、征服、超越、耗尽、压制——遍折伏那些危险。

ti. ti yā arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā. ti pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu aratiṃ saheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – aratiṃ sahetha sayanamhi pante.

凡是不乐、不乐性、不喜、不喜乐、厌倦、忧虑。他应忍受、征服、超越、耗尽、压制在边远的住所或在某些殊胜的法中的不乐——在边远的卧处忍受不乐。

ti. Cattāro paridevanīye dhamme saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – caturo sahetha paridevadhamme.

他应忍受、遍忍受、征服、超越、耗尽、压制四种可悲叹法——忍受四种悲叹法。

Tenāha bhagavā –

因此世尊说——

‘‘Paññaṃ purakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni;

「以慧为先导的善喜,遍折伏那些危险;

Aratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme’’ti.

在边远的卧处忍受不乐,忍受四种悲叹法。」

nti. ti kiṃ bhuñjissāmi odanaṃ vā kummāsaṃ vā sattuṃ vā macchaṃ vā maṃsaṃ vāti – kiṃsū asissaṃ. nti kattha bhuñjissāmi khattiyakule vā brāhmaṇakule vā vessakule vā suddakule vāti – kiṃsū asissaṃ kuva vā asissaṃ.

「我将吃什么?饭或粥或炒粉或鱼或肉?」——这是「我将吃什么」。「我将在哪里吃?在刹帝利家或婆罗门家或吠舍家或首陀罗家?」——这是「我将吃什么」或「我将在哪里吃」。

nti imaṃ rattiṃ dukkhaṃ sayittha phalake vā taṭṭikāya vā cammakhaṇḍe vā tiṇasanthāre vā paṇṇasanthāre vā palālasanthāre vā. Āgāmirattiṃ kattha sukhaṃ sayissāmi mañce vā pīṭhe vā bhisiyā vā bimbohane vā vihāre vā aḍḍhayoge vā pāsāde vā hammiye vā guhāya vāti – dukkhaṃ vata settha kuvajja sessaṃ.

「今夜在木板上或竹席上或皮片上或草铺上或叶铺上或稻草铺上睡得很苦。来夜我将在哪里睡得安乐?在床上或椅上或褥子上或卧具上或精舍里或半屋里或楼阁里或重阁里或洞窟里?」——「实在睡得苦,我将在哪里睡?」

ti. ti dve piṇḍapātapaṭisaññutte vitakke, dve senāsanapaṭisaññutte vitakke. ti ādevaneyye paridevaneyyeti – ete vitakke paridevaneyye.

两个与钵食相应的寻思,两个与住所相应的寻思。这些寻思是可悲叹的、应悲叹的——这些寻思是应悲叹的。

ti. ti kiṃkāraṇā vuccati sekho? Sikkhatīti – sekho. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto passanto paccavekkhanto cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto, satiṃ upaṭṭhapento, cittaṃ samādahanto, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto, pahātabbaṃ pajahanto, bhāvetabbaṃ bhāvento, sacchikātabbaṃ sacchikaronto sikkhati ācarati samācarati samādāya sikkhati. Taṃkāraṇā vuccati – sekho. Vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya jānanto…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – vinayetha sekho.

以何因缘称为有学?「他学习」——故称有学。他学习什么?他学习增上戒,也学习增上心,也学习增上慧。什么是增上戒学?……(中略)……这是增上慧学。作意这三学而学习,了知、见、省察、确立心而学习,以信胜解而学习,策励精进、现起念、等持心、以慧了知而学习,应证知者而证知学习,应遍知者而遍知,应断者而断,应修习者而修习,应作证者而作证学习,行持、正行持、受持而学习。以此因缘称为——有学。为了调伏、为了对治、为了断、为了寂止、为了舍弃、为了止息,应学习增上戒,也应学习增上心,也应学习增上慧。作意这三学而应学习,了知……(中略)……应作证者而作证应学习,应行持、应正行持、应受持而行——「有学应调伏」。

ti . Kathaṃ niketacārī hoti? Idhekacco kulapalibodhena samannāgato hoti, gaṇapalibodhena… āvāsapalibodhena… cīvarapalibodhena… piṇḍapātapalibodhena… senāsanapalibodhena… gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ niketacārī hoti. Kathaṃ aniketacārī hoti? Idha bhikkhu na kulapalibodhena samannāgato hoti, na gaṇapalibodhena… na āvāsapalibodhena… na cīvarapalibodhena… na piṇḍapātapalibodhena… na senāsanapalibodhena… na gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ aniketacārī hoti.

如何是住于窝巢者?这里,某人具有家族的系缚,具有群体的系缚……具有住所的系缚……具有衣的系缚……具有钵食的系缚……具有卧坐具的系缚……具有病者所需药资具的系缚。如此是住于窝巢者。如何是不住于窝巢者?这里,比库不具有家族的系缚,不具有群体的系缚……不具有住所的系缚……不具有衣的系缚……不具有钵食的系缚……不具有卧坐具的系缚……不具有病者所需药资具的系缚。如此是不住于窝巢者。

‘‘Magadhaṃ gatā kosalaṃ gatā, ekacciyā pana vajjibhūmiyā;

「去马嘎达,去国萨拉,有些则在瓦基地;

Migā viya asaṅghacārino , aniketā viharanti bhikkhavo.

如鹿不群行,诸比库无窝巢而住。

‘‘Sādhu caritakaṃ sādhu sucaritaṃ, sādhu sadā aniketavihāro;

「善哉所行!善哉善行!善哉常无窝巢而住;

Atthapucchanaṃ padakkhiṇaṃ kammaṃ, etaṃ sāmaññaṃ akiñcanassā’’ti.

询问义理、右绕是沙门的行为,这是沙门的无所有性。

Vinayetha sekho aniketacārī. Tenāha bhagavā –

有学者应调伏无家之行。因此世尊说——

‘‘Kiṃsū asissaṃ kuva vā asissaṃ, dukkhaṃ vata settha kuvajja sessaṃ;

「我应依靠什么?我应依靠何处?在那里睡眠确实是苦,我应在何处睡眠?

Ete vitakke paridevaneyye, vinayetha sekho aniketacārī’’ti.

有学者应调伏这些应悲叹的寻思,应调伏无家之行。」

ti. nti odano kummāso sattu maccho maṃsaṃ. nti cha cīvarāni – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. ti. Cīvaraṃ labhitvā piṇḍapātaṃ labhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṃ nijigīsanatāya, na dārudānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cātukamyatāya, na muggasūpyatāya, na pāribhaṭyatāya, na pīṭhamaddikatāya, na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesanikena, na vejjakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti – annañca laddhā vasanañca kāle.

「食物」即饭、粥、干粮、鱼、肉。「衣服」即六种衣——麻布、棉布、丝绸、羊毛、麻、大麻。「如法地」即获得衣服、获得钵食后,不以诡诈、不以饶舌、不以现相、不以强索、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、不以施浴粉、不以施香粉、不以施泥土、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、不以地相学、不以畜生明、不以肢体学、不以星宿学、不以使者往来、不以信使往来、不以走使、不以医疗、不以钵换钵、不以施换施,而是如法地、平等地获得、得到、证得、获取、领受——在适当的时候获得食物和衣服。

nti. ti dvīhi kāraṇehi mattaṃ jāneyya – paṭiggahaṇato vā paribhogato vā. Kathaṃ paṭiggahaṇato mattaṃ jānāti? Thokepi diyyamāne kulānudayāya kulānurakkhāya kulānukampāya paṭiggaṇhāti, bahukepi diyyamāne kāyaparihārikaṃ cīvaraṃ paṭiggaṇhāti kucchiparihārikaṃ piṇḍapātaṃ paṭiggaṇhāti. Evaṃ paṭiggahaṇato mattaṃ jānāti. Kathaṃ paribhogato mattaṃ jānāti?

「知量」即以两种原因知量——从接受或从受用。如何从接受知量?即使施与少量,为了家族的利益、家族的保护、家族的怜悯而接受;即使施与大量,也只接受护身的衣服、护腹的钵食。如此从接受知量。如何从受用知量?

Paṭisaṅkhā yoniso cīvaraṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ.

如理省察而受用衣服,只是为了防御寒冷、防御炎热、防御虻、蚊、风、日晒、爬虫类的触恼,只是为了遮蔽羞处。

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.

如理省察而受用钵食,不为嬉戏、不为骄慢、不为装饰、不为庄严,只是为了此身的住立、存续,为了止息伤害,为了资助梵行。如此:「我将灭除旧受,不生起新受,我将维持生命、无过失、安乐住。」

Paṭisaṅkhā yoniso senāsanaṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ.

如理省察而使用住所,只是为了防御寒冷,为了防御炎热,为了防御虻、蚊、风、日晒、爬虫类的接触,只是为了避免季节的危险,为了乐于独处。

Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati yāvadeva uppannānaṃ veyyābyādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya.

如理省察而使用病者所需的医药资具,只是为了防御已生起的疾病之受,为了达到无病的最高状态。

Evaṃ paribhogato mattaṃ jānāti. ti. Imehi dvīhi kāraṇehi mattaṃ jāneyya ājāneyya paṭivijāneyya paṭivijjheyyāti – mattaṃ sa jaññā.

如此受用而知量。以这两个原因应知量、应了知、应遍知、应通达——「知量者」。

nti. Idha bhikkhu santuṭṭho hoti itarītarena cīvarena itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

于此,比库对任何衣满足,赞叹对任何衣的满足,不因衣而从事不适当的寻求;未得衣不忧虑,得衣则不贪著、不迷恋、不耽溺,见过患、有出离之慧而受用;然而以那对任何衣的满足,既不自赞,也不贬他。于此熟练、不懈怠、正知、具念者——此比库被称为住于古老的、最上的、圣族中。

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena piṇḍapātena itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

再者,比库对任何钵食满足,赞叹对任何钵食的满足,不因钵食而从事不适当的寻求;未得钵食不忧虑,得钵食则不贪著、不迷恋、不耽溺,见过患、有出离之慧而受用;然而以那对任何钵食的满足,既不自赞,也不贬他。于此熟练、不懈怠、正知、具念者——此比库被称为住于古老的、最上的、圣族中。

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena senāsanena itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati , aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

再者,比库对任何住所满足,赞叹对任何住所的满足,不因住所而从事不适当的寻求;未得住所不忧虑,得住所则不贪著、不迷恋、不耽溺,见过患、有出离之慧而受用;然而以那对任何住所的满足,既不自赞,也不贬他。于此熟练、不懈怠、正知、具念者——此比库被称为住于古老的、最上的、圣族中。

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca gilānapaccayabhesajjaparikkhāraṃ na paritassati, laddhā ca gilānapaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhitoti – mattaṃ sa jaññā idha tosanatthaṃ.

再者,比库对任何病者所需的医药资具满足,赞叹对任何病者所需的医药资具的满足,不因病者所需的医药资具而从事不适当的寻求;未得病者所需的医药资具不忧虑,得病者所需的医药资具则不贪著、不迷恋、不耽溺,见过患、有出离之慧而受用;然而以那对任何病者所需的医药资具的满足,既不自赞,也不贬他。于此熟练、不懈怠、正知、具念者——此比库被称为住于古老的、最上的、圣族中——「知量者」,于此为满足之义。

ti. ti cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto. Atha vā āyatanesu gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto.

即于衣、钵食、住所、病者所需的医药资具中守护、防护、保护、防御。如此他于那些中守护。或者,于诸处中守护、防护、保护、防御。如此他于那些中守护。

ti gāme yato yatto paṭiyatto gutto gopito rakkhito saṃvutoti – so tesu gutto yatacāri gāme.

「于村落中,他是警惕的、准备好的、守护的、保护的、防护的、防护的」——他在那些村落中守护,行为警惕。

ti. Dūsito khuṃsito vambhito ghaṭṭito garahito upavadito pharusena kakkhaḷena nappaṭivajjā nappaṭibhaṇeyya, akkosantaṃ na paccakkoseyya, rosantaṃ nappaṭiroseyya, bhaṇḍantaṃ na paṭibhaṇḍeyya, na kalahaṃ kareyya, na bhaṇḍanaṃ kareyya, na viggahaṃ kareyya, na vivādaṃ kareyya, na medhagaṃ kareyya, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – rusitopi vācaṃ pharusaṃ na vajjā.

被辱骂、被诽谤、被贬低、被攻击、被责备、被指责,以粗恶、粗暴的言语,他不应反驳、不应反击,不应对辱骂者回骂,不应对愤怒者回以愤怒,不应对争论者反驳,不应制造争吵,不应制造争论,不应制造冲突,不应制造争执,不应制造纠纷,应舍弃争吵、争论、冲突、争执、纠纷,应驱除,应使之终结,应使之不存在,应远离争吵、争论、冲突、争执、纠纷,离开、离去、解脱、释放,以无限制的心而住——「即使被激怒,也不说粗恶语」。

Tenāha bhagavā –

因此世尊说——

‘‘Annañca laddhā vasanañca kāle, mattaṃ sa jaññā idha tosanatthaṃ;

「获得食物与适时的衣服,他应知足量,为了满足;

So tesu gutto yatacāri gāme, rusitopi vācaṃ pharusaṃ na vajjā’’ti.

他在那些村落中守护,行为警惕,即使被激怒,也不说粗恶语。」

ti. Kathaṃ khittacakkhu hoti ? Idhekacco bhikkhu cakkhulolo, 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 rūpadassanāya. Evampi khittacakkhu hoti.

如何是放纵眼根者?这里,某位比库是眼贪者,具有眼贪,「未见的应当看,已见的应当超越」,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,从事长途游行、不安定的游行,专注于观看色。如此是放纵眼根者。

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 khittacakkhu hoti.

或者,比库进入内室,行于街道,不防护地行走,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,观看房屋门口,向上观看,向下观看,四处张望而行走。如此也是放纵眼根者。

Atha vā bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya nappaṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi khittacakkhu hoti.

或者,比库以眼见色后,执取相,执取随相。由于不防护眼根而住,贪忧、诸恶不善法会流入,他不实行防护,不守护眼根,不对眼根达到防护。如此也是放纵眼根者。

又如某些尊敬的沙门、婆罗门食用了信施的食物后,他们住于从事如此的观看表演,即:舞蹈、歌唱、音乐、戏剧、讲古、手铃、铜钹、鼓乐、魔术、旃陀罗舞、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、列阵、阅兵等等。如此是放逸眼。

Kathaṃ na khittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti ‘‘adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabba’’nti na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ ananuyutto ca hoti rūpadassanāya . Evampi na khittacakkhu hoti.

如何是不放逸眼?这里,某位比库不贪眼、不具足贪眼,「未见的应当看,已见的应当超越」,不从园到园、不从公园到公园、不从村到村、不从镇到镇、不从城到城、不从国到国、不从地方到地方,不从事长途游行、不定住的游行,不从事于观看色。如此是不放逸眼。

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati. Evampi na khittacakkhu hoti.

或者,比库进入俗家间、行于街道时,防护而行,不观看象……乃至……不四处张望而行。如此是不放逸眼。

Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… cakkhundriye saṃvaraṃ āpajjati. Evampi na khittacakkhu hoti.

或者,比库以眼见色后,不取相……乃至……进入眼根律仪。如此是不放逸眼。

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanānuyogā paṭivirato hoti. Evampi na khittacakkhu hotīti – okkhittacakkhu.

又如某些尊敬的沙门、婆罗门食用了信施的食物后……乃至……阅兵等等。他离此等观看表演的从事。如此是不放逸眼——即收摄眼。

ti. Kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti, ārāmena ārāmaṃ…pe… dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evampi pādalolo hoti.

如何是贪足?这里,某位比库贪足、具足贪足,从园到园……乃至……从事长途游行、不定住的游行,从事于观看色。如此是贪足。

Atha vā bhikkhu antopi saṅghārāme pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati. Vihārato…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti.

或者,比库即使在僧园内也贪足、具足贪足,不为了义、不为了理由,心掉举、不寂静,从住处到住处行走。从精舍……乃至……如此谈论有无有之论。如此是贪足。

ti. Pādaloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo.

他应当舍断贪足、除去、使之终结、使之不存在,应当远离贪足、离、离弃、出离、脱离、解脱、离系,以离缚之心而住,应当乐独坐、喜独坐,从事于内心的寂止,不轻视禅那,具足观,增长空闲处,禅修者、乐禅那,从事于独处,重视自己的义利——即收摄眼且不贪足。

ti. ti dvīhi kāraṇehi jhānānuyutto – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa… tatiyassa jhānassa… catutthassa jhānassa uppādāya yutto payutto āyutto samāyuttoti. Evampi jhānānuyutto. Atha vā uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti , uppannaṃ vā dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ āsevati bhāveti bahulīkarotīti. Evampi jhānānuyutto.

「禅那专修者」:由于两种原因而为禅那专修者——为了未生起的初禅生起而专修、勤修、相应修、等相应修,为了未生起的第二禅...第三禅...第四禅生起而专修、勤修、相应修、等相应修。如此为禅那专修者。或者,他亲近、修习、多作已生起的初禅,亲近、修习、多作已生起的第二禅...第三禅...第四禅。如此也是禅那专修者。

ti idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi katvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetīti – jhānānuyutto bahujāgarassa.

「禅那专修者、多警寤者」:于此,比库白天以经行、坐禅净化心,使之离诸障碍法;夜间初更以经行、坐禅净化心,使之离诸障碍法;夜间中更以右胁作狮子卧,足足相叠,具念、正知,作意起来之想;夜间后更起来后,以经行、坐禅净化心,使之离诸障碍法——这是禅那专修者、多警寤者。

ti. ti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. ti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. ti. Catutthe jhāne upekkhaṃ ārabbha ekaggacitto avikkhittacitto avisāhaṭamānasoti – upekkhamārabbha samāhitatto.

「依止舍而得定者」:「舍」:在第四禅中的舍、舍置、等舍、心平等、心轻安、中舍性、心的中立性。「得定」:心的住立、确立、不散乱、不动摇、不散动、不散乱心性、寂止、定根、定力、正定。「依止舍而得定者」:依止第四禅中的舍而心一境、不散乱、不散乱心——这是依止舍而得定者。

ti. ti nava vitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko, ñātivitakko, janapadavitakko, amaravitakko, parānudayatāpaṭisaññutto vitakko, lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko – ime vuccanti nava vitakkā. Kāmavitakkānaṃ kāmasaññāsayo, byāpādavitakkānaṃ byāpādasaññāsayo, vihiṃsāvitakkānaṃ vihiṃsāsaññāsayo. Atha vā takkānaṃ vitakkānaṃ saṅkappānaṃ avijjāsayo, ayoniso manasikāro āsayo, asmimāno āsayo, anottappaṃ āsayo, uddhaccaṃ āsayo.

「寻之随眠」:九寻——欲寻、嗔寻、害寻、亲里寻、国土寻、不死寻、与怜愍他人相应之寻、与利养恭敬名闻相应之寻、与不被轻贱相应之寻——这些称为九寻。欲寻有欲想随眠,嗔寻有嗔想随眠,害寻有害想随眠。或者,诸寻、诸思惟、诸意向有无明随眠、非如理作意为随眠、我慢为随眠、无惭为随眠、掉举为随眠。

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.

「追悔」:手追悔也是追悔,足追悔也是追悔,手足追悔也是追悔;于不如法者作如法想,于如法者作不如法想,于无过者作有过想,于有过者作无过想。凡如此的追悔、追悔性、追悔状态、心的后悔、意的懊恼——这称为追悔。

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… kataṃ me manoduccaritaṃ… kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro 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,由于两种原因生起追悔、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...我已作意恶行...我已作杀生,我未作离杀生」,生起追悔、心的后悔、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… ‘‘bhojane amattaññūmhī’’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… ‘‘dukkhasamudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. ti. Takkañca takkāsayañca kukkuccañca upacchindeyya chindeyya ucchindeyya samucchindeyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – takkāsayaṃ kukkuccañcupacchinde.

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」...「我不专修警寤」...「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」...「我未断除苦集」...「我未修习道」...「我未作证灭」,生起追悔、心的后悔、意的懊恼。「断除寻与寻之随眠及追悔」:他应断除、切断、根除、完全根除、舍弃、除去、使之终结、使之成为无有——这是断除寻之随眠及追悔。

Tenāha bhagavā –

因此,世尊说——

‘‘Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa;

「眼下视,不贪恋足迹,专注于禅那,多醒觉者;

Upekkhamārabbha samāhitatto, takkāsayaṃ kukkuccañcupacchinde’’ti.

建立舍,心得定,应断除寻思之处与追悔。」

ti. ti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti – ‘‘idaṃ te, āvuso, ayuttaṃ, idaṃ te appattaṃ, idaṃ te asāruppaṃ, idaṃ te asīlaṭṭha’’nti. Satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya. Yathā itthī vā puriso vā daharo yuvā maṇḍanajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpetvā nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya; evameva satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya.

如此,戒师或老师或同戒师或同老师或朋友或相识或亲戚或同伴劝诫——「贤友,这对你不适当,这对你不相应,这对你不合适,这不是持戒者之处。」现起念后,应欢喜、随喜、欣悦、随喜悦、希求、接受、期望、渴望、热望那劝诫。犹如女人或男子,年轻、青春、喜好装饰,沐浴头后,得到青莲花鬘或茉莉花鬘或阿提木答咖花鬘,以双手接受,安置于最上处头上,欢喜、随喜、欣悦、随喜悦、希求、接受、期望、渴望、热望;同样地,现起念后,应欢喜、随喜、欣悦、随喜悦、希求、接受、期望、渴望、热望那劝诫。

‘‘Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;

「犹如指示宝藏者,若见指出过失者;

Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje.

说呵责语之智者,应亲近如是贤者。

‘‘Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo;

「亲近如是者,较好而非较坏;

Ovadeyyānusāseyya, asabbhā ca nivāraye;

应教诫、应教导,应防止非善事;

Satañhi so piyo hoti, asataṃ hoti appiyo’’ti.

他为善人所喜爱,为非善人所不喜。」

ti. ti ekakammaṃ ekuddeso samasikkhatā. ti. Sabrahmacārīsu āhatacittataṃ khilajātataṃ pabhindeyya , pañcapi cetokhile bhindeyya, tayopi cetokhile bhindeyya, rāgakhilaṃ dosakhilaṃ mohakhilaṃ bhindeyya pabhindeyya sambhindeyyāti – sabrahmacārīsu khilaṃ pabhinde.

如此,一业、一诵、同学。对于同梵行者,应破除心的僵硬性、心的顽固性,应破五心荒地,应破三心荒地,应破贪荒地、嗔荒地、痴荒地,应破、应彻破、应完全破——对于同梵行者应破荒地。

nti. Ñāṇasamuṭṭhitaṃ vācaṃ muñceyya, atthūpasaṃhitaṃ dhammūpasaṃhitaṃ kālena sāpadesaṃ pariyantavatiṃ vācaṃ muñceyya pamuñceyyāti – vācaṃ pamuñce kusalaṃ. nti. ti dve velā – kālavelā ca sīlavelā ca. Katamā kālavelā? Kālātikkantaṃ vācaṃ na bhāseyya, velātikkantaṃ vācaṃ na bhāseyya, kālavelātikkantaṃ vācaṃ na bhāseyya, kālaṃ asampattaṃ vācaṃ na bhāseyya, velaṃ asampattaṃ vācaṃ na bhāseyya, kālavelaṃ asampattaṃ vācaṃ na bhāseyya.

应发出从智生起的语,应发出与义相应、与法相应、适时的、有理由的、有限度的语——应发出善的语,不过时。有二时——时节与戒节。什么是时节?不应说超越时的语,不应说超越时节的语,不应说超越时与时节的语,不应说未到时的语,不应说未到时节的语,不应说未到时与时节的语。

‘‘Yo ve kāle asampatte, ativelañca bhāsati;

「若于未到时,超越时节而说;

Evaṃ so nihato seti, kokilāyeva atrajo’’ti.

如此他被击倒而卧,如未孵化的杜鹃鸟。」

Ayaṃ kālavelā. Katamā sīlavelā? Ratto vācaṃ na bhāseyya, duṭṭho vācaṃ na bhāseyya, mūḷho vācaṃ na bhāseyya, musāvādaṃ na bhāseyya, pisuṇavācaṃ na bhāseyya, pharusavācaṃ na bhāseyya, samphappalāpaṃ na bhāseyya na katheyya na bhaṇeyya na dīpayeyya na vohareyya. Ayaṃ sīlavelāti – vācaṃ pamuñce kusalaṃ nātivelaṃ.

这是时节。什么是戒节?不应说染的语,不应说嗔的语,不应说痴的语,不应说妄语,不应说两舌,不应说粗恶语,不应说杂秽语,不应说、不应讲、不应宣说、不应显示、不应表达。这是戒节——应发出善的语,不过时。

ti. ti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Janassa vādāya upavādāya nindāya garahāya akittiyā avaṇṇahārikāya sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā na cetayeyya cetanaṃ na uppādeyya cittaṃ na uppādeyya saṅkappaṃ na uppādeyya manasikāraṃ na uppādeyyāti – janavādadhammāya na cetayeyya.

即刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人。不应为了对人的诽谤、毁谤、责难、非难、不名誉、不善名而思,不应生起思,不应生起心,不应生起寻,不应生起作意——不应为人言之法而思。

Tenāha bhagavā –

因此,世尊说——

‘‘Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde;

「被语言激励时,具念者应欢喜,对于同梵行者应破荒地;」

Vācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyyā’’ti.

应说善语不过时，不应思虑世俗之法。

ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. ti rūparajo, saddarajo, gandharajo, rasarajo, phoṭṭhabbarajo.

ti。ti是词的连接、词的结合、词的完成、字母的组合、文字的连缀、词的次第——即「atha」。ti是色尘、声尘、香尘、味尘、触尘。

‘‘Rāgo rajo na ca pana reṇu vuccati, rāgassetaṃ adhivacanaṃ rajoti;

「贪是尘垢，但并非称为微尘，这是贪的同义词——尘垢；

Etaṃ rajaṃ vippajahitvā paṇḍitā, viharanti te vigatarajassa sāsane.

舍断此尘垢的贤者们，住于离尘垢者的教法中。

‘‘Doso rajo na ca pana reṇu vuccati…pe…;

「嗔是尘垢，但并非称为微尘……（中略）；

Viharanti te vigatarajassa sāsane.

他们住于离尘垢者的教法中。

‘‘Moho rajo na ca pana reṇu vuccati…pe…;

「痴是尘垢，但并非称为微尘……（中略）；

Viharanti te vigatarajassa sāsane’’.

他们住于离尘垢者的教法中。」

ti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – athāparaṃ pañca rajāni loke.

即:恶趣世间、人世间、天世间、蕴世间、界世间、处世间——此外,世间有五种染。

ti. nti rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa. ti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto upagato samupagato upapanno samupapanno samannāgato. So vuccati satimā . ti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. ti. Satimā puggalo yesaṃ rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – yesaṃ satīmā vinayāya sikkhe.

即:色贪、声贪、香贪、味贪、触贪。念:即正念、随念、回忆、念、忆念、持、不忘失、不失念、念根、念力、正念、念觉支、一乘道——这称为念。具备此念、完全具备、到达、完全到达、具有、完全具有、成就者,他被称为具念者。三学:增上戒学、增上心学、增上慧学。什么是增上戒学……(中略)……这是增上慧学。具念者,为了调伏色贪、声贪、香贪、味贪、触贪,为了遍调伏、断除、寂止、舍弃、止息,应学增上戒、应学增上心、应学增上慧,应作意这三学而学,应了知而学……(中略)……应作证应作证而学、应行、应正行、应受持而行——为了调伏这些,具念者应学。

nti. Rūpesu saddesu gandhesu rasesu phoṭṭhabbesu rāgaṃ saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – rūpesu saddesu atho rasesu gandhesu phassesu sahetha rāgaṃ.

即:于诸色、诸声、诸香、诸味、诸触,应忍受贪、应遍忍受、应征服、应超越、应遍知、应调伏——于诸色、诸声、以及诸味、诸香、诸触,应忍受贪。

Tenāha bhagavā –

因此,世尊说:

‘‘Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe;

「此外,世间有五种染,为了调伏这些,具念者应学;于诸色、诸声、以及诸味、诸香、诸触,应忍受贪。」

Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāga’’nti.

即:于诸色、诸声、诸香、诸味、诸触。欲:即对诸欲的欲欲、欲贪、欲喜、欲渴爱、欲爱、欲热恼、欲迷醉、欲耽著、欲流、欲轭、欲取……(中略)……欲欲盖。即:于这些法,应调伏欲、应遍调伏、应断除、应除去、应灭尽、应使不存在——于这些法,应调伏欲。

nti. ti rūpesu saddesu gandhesu rasesu phoṭṭhabbesu. ti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ…pe… kāmacchandanīvaraṇaṃ. nti. Etesu dhammesu chandaṃ vineyya paṭivineyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – etesu dhammesu vineyya chandaṃ.

即:于这些法,应调伏欲、应遍调伏、应断除、应除去、应灭尽、应使不存在——于这些法,应调伏欲。

ti. ti puthujjanakalyāṇako vā bhikkhu, sekho vā bhikkhu. ti yā sati anussati…pe… sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto…pe… so vuccati satimā.

即:善凡夫比库,或有学比库。念:即正念、随念……(中略)……正念、念觉支、一乘道——这称为念。具备此念、完全具备……(中略)……他被称为具念者。

ti. Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, tatiyaṃ jhānaṃ samāpannassa pītiyā ca cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ… ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ… nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, sakadāgāmissa oḷārikā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ , anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – bhikkhu satimā suvimuttacitto.

已证得初禅那者,其心从诸盖解脱、释放、善解脱;已证得第二禅那者,其心从寻伺解脱、释放、善解脱;已证得第三禅那者,其心从喜解脱、释放、善解脱;已证得第四禅那者,其心从苦乐解脱、释放、善解脱;已证得空无边处者,其心从色想、有对想、种种想解脱、释放、善解脱;已证得识无边处者,其心从空无边处想……;已证得无所有处者,其心从识无边处想……;已证得非想非非想处者,其心从无所有处想解脱、释放、善解脱;入流者,其心从身见、疑、戒禁取、见随眠、疑随眠以及与彼同一义的诸烦恼解脱、释放、善解脱;一来者,其心从粗的欲贪随眠、嗔恨随眠以及与彼同一义的诸烦恼解脱、释放、善解脱;不来者,其心从伴随的欲贪结、嗔恨结、伴随的欲贪随眠、嗔恨随眠以及与彼同一义的诸烦恼解脱、释放、善解脱;阿拉汉,其心从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠以及与彼同一义的诸烦恼,以及从外的一切相解脱、释放、善解脱——比库具念,心善解脱。

ti. ti uddhate citte samathassa kālo, samāhite citte vipassanāya kālo.

当心掉举时,是止的时候;当心得定时,是观的时候。

‘‘Kāle paggaṇhati cittaṃ, niggaṇhati punāpare ;

「于适当时策励心,于另一时抑制心;

Sampahaṃsati kālena, kāle cittaṃ samādahe.

于适当时令欢喜,于适当时令心定。

‘‘Ajjhupekkhati kālena, so yogī kālakovido;

于适当时舍置心,彼瑜伽者知时节;

Kimhi kālamhi paggāho, kimhi kāle viniggaho.

何时应当策励心,何时应当抑制心。

‘‘Kimhi pahaṃsanākālo, samathakālo ca kīdiso;

何时是欢喜之时,止的时候是如何;

Upekkhākālaṃ cittassa, kathaṃ dasseti yogino.

对心的舍置之时,如何示现于瑜伽者。」

‘‘Līne cittamhi paggāho, uddhatasmiṃ viniggaho;

「当心沉没时应策励,当心掉举时应抑制;

Nirassādagataṃ cittaṃ, sampahaṃseyya tāvade.

当心达到无味时,应即刻使之欢喜。

‘‘Sampahaṭṭhaṃ yadā cittaṃ, alīnaṃ bhavatinuddhataṃ;

「当心欢喜时,不沉没也不掉举;

Samathassa ca so kālo, ajjhattaṃ ramaye mano.

那是止的时机,应使心于内喜乐。

‘‘Etena mevupāyena, yadā hoti samāhitaṃ;

「以此方法,当心得定时;

Samāhitacittamaññāya, ajjhupekkheyya tāvade.

了知心已得定后,应即刻舍置。

‘‘Evaṃ kālavidū dhīro, kālaññū kālakovido;

「如此知时的智者,知时、善巧于时;

Kālena kālaṃ cittassa, nimittamupalakkhaye’’ti.

应时时观察心的相。」

ti. ‘‘Sabbe saṅkhārā aniccā’’ti sammā dhammaṃ parivīmaṃsamāno, ‘‘sabbe saṅkhārā dukkhā’’ti sammā dhammaṃ parivīmaṃsamāno, ‘‘sabbe dhammā anattā’’ti sammā dhammaṃ parivīmaṃsamāno…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti – sammā dhammaṃ parivīmaṃsamāno.

「一切行无常」——如此正确地审察法,「一切行是苦」——如此正确地审察法,「一切法无我」——如此正确地审察法……「凡任何集法,一切皆是灭法」——如此正确地审察法。

ti. ti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – ekodibhūto. ti rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ mānatamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ haneyya vihaneyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya.

心一境、不散乱、不动摇之心,止、定根、定力、正定——成为一境。应破坏、应摧毁、应舍断、应除去、应使终结、应使不存在——贪之黑暗、嗔之黑暗、痴之黑暗、见之黑暗、慢之黑暗、烦恼之黑暗、恶行之黑暗、作盲者、作无眼者、作无智者、障碍慧者、属于恼害方者、不导向涅槃者。

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, bhaji 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 – ekodibhūto vihane tamaṃ so iti bhagavā.

这是尊敬的同义词。又,世尊者,因已破贪;世尊者,因已破嗔;世尊者,因已破痴;世尊者,因已破慢;世尊者,因已破见;世尊者,因已破刺;世尊者,因已破烦恼;世尊者,因分、分别论、详细分别论法宝;世尊者,因作诸有之终结者;世尊者,因已修习身、已修习戒、已修习心、已修习慧;世尊者,或因世尊亲近阿兰若、林野、边地、少声、少音、离人群、适合人隐居、适合独坐之住所;世尊者,或因世尊得分衣、钵食、住所、病者所需之医药资具;世尊者,或因世尊得分义味、法味、解脱味、增上戒、增上心、增上慧;世尊者,或因世尊得分四禅那、四无量、四无色定;世尊者,或因世尊得分八解脱、八胜处、九次第住定;世尊者,或因世尊得分十想修习、十遍处定、入出息念定、须跋定;世尊者,或因世尊得分须跋、四正勤、四神足、五根、五力、七觉支、圣八支道;世尊者,或因世尊得分十如来力、四无畏、四无碍解、六神通、六佛法。「世尊」——此名非由母所作,非由父所作,非由兄弟所作,非由姊妹所作,非由朋友同僚所作,非由亲戚血亲所作,非由沙门婆罗门所作,非由诸天所作;这是诸佛世尊们在菩提树下,与一切知智获得一起,解脱究竟的亲证施设,即「世尊」——成为一境而破坏黑暗者,如此是世尊。

Tenāha bhagavā –

因此世尊说——

‘‘Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto;

「于此诸法中调伏欲,比库具念、心善解脱,

Kālena so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so’’. [iti bhagavāti]

「适时正确地审察法,成为一境,他破坏黑暗。」[如此是世尊]

Sāriputtasuttaniddeso soḷasamo. · 沙利子经分别第十六

Aṭṭhakavaggamhi soḷasa suttaniddesā samattā. · 八颂品中十六经分别完

Mahāniddesapāḷi niṭṭhitā. · 大分别部完