4. Suddhaṭṭhakasuttaniddeso4. 净八偈经分别
4. Suddhaṭṭhakasuttaniddeso4. 净八偈经分别
Atha suddhaṭṭhakasuttaniddesaṃ vakkhati –
其次,将说《纯净八偈经》的解释——
nti. nti passāmi suddhaṃ, dakkhāmi suddhaṃ, olokemi suddhaṃ, nijjhāyāmi suddhaṃ, upaparikkhāmi suddhaṃ. nti paramaṃ ārogyappattaṃ tāṇappattaṃ leṇappattaṃ saraṇappattaṃ abhayappattaṃ accutappattaṃ amatappattaṃ nibbānappattanti – passāmi suddhaṃ paramaṃ arogaṃ.
「我见纯净」、「我看见纯净」、「我观察纯净」、「我思惟纯净」、「我审察纯净」。「已达最上的无病、已达护、已达庇护、已达归依、已达无畏、已达不死、已达甘露、已达涅槃」——我见纯净最上的无病。
ti. Cakkhuviññāṇaṃ rūpadassanena narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccatīti – diṭṭhena saṃsuddhi narassa hoti.
「眼识通过见色,人的清净、净化、遍净,解脱、解脱、遍解脱,人清净、净化、遍净,解脱、解脱、遍解脱」——通过所见,人有完全清净。
ti. Evaṃ abhijānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. ‘‘Idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – evābhijānaṃ paramanti ñatvā.
「如此了知、知、识知、遍知、通达。知道『这是最上、最高、最胜、最殊胜、最优、最上、最妙』,知已、知已、衡量已、确定已、辨别已、使明了已」——如此了知,知道「最上」。
nti. Yo suddhaṃ passati, so suddhānupassī, nti cakkhuviññāṇaṃ rūpadassanena ñāṇanti pacceti, maggoti pacceti, pathoti pacceti, niyyānanti paccetīti – suddhānupassī pacceti ñāṇaṃ.
「见纯净者,是随观清净者」,「眼识通过见色」,认为是智、认为是道、认为是路、认为是出离——随观清净者认为是智。
Tenāha bhagavā –
因此,世尊说——
‘‘Passāmi suddhaṃ paramaṃ arogaṃ, diṭṭhena saṃsuddhi narassa hoti;
「我见纯净最上的无病,通过所见,人有完全清净;
Evābhijānaṃ paramanti ñatvā, suddhānupassīti pacceti ñāṇa’’nti.
如此了知,知道『最上』,随观清净者认为是智。」
ti. Cakkhuviññāṇaṃ rūpadassanena ce narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccatīti – diṭṭhena ce suddhi narassa hoti.
三、若人通过眼识见色而得清净、遍清净、极清净，得解脱、遍解脱、极解脱，人得清净、遍清净、极清净，得解脱、遍解脱、极解脱——若人通过所见而得清净。
nti cakkhuviññāṇaṃ rūpadassanena ce naro jātidukkhaṃ pajahati, jarādukkhaṃ pajahati, byādhidukkhaṃ pajahati, maraṇadukkhaṃ pajahati, sokaparidevadukkhadomanassupāyāsadukkhaṃ pajahatīti – ñāṇena vā so pajahāti dukkhaṃ.
四、若人通过眼识见色而舍断生苦，舍断老苦，舍断病苦，舍断死苦，舍断愁悲苦忧恼苦——他通过智而舍断苦。
ti. Aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyā aṭṭhaṅgikā maggā naro sujjhati visujjhati parisujjhati , muccati vimuccati parimuccati. ti sarāgo sadoso samoho samāno sataṇho sadiṭṭhi sakileso saupādānoti – aññena so sujjhati sopadhīko.
五、通过其他须跋道、邪行道、非出离道，离开须跋，离开正勤，离开神足，离开根，离开力，离开觉支，离开圣八支道，人得清净、遍清净、极清净，得解脱、遍解脱、极解脱。六、有贪、有嗔、有痴，有渴爱、有见、有烦恼、有取——他通过其他而清净，有依。
nti. Sāva diṭṭhi taṃ puggalaṃ pāvadati – iti vāyaṃ puggalo micchādiṭṭhiko viparītadassano. nti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantaṃ. ‘‘Sassato loko , idameva saccaṃ moghamañña’’nti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantaṃ. ‘‘Asassato loko…pe… antavā loko… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantanti – diṭṭhī hi naṃ pāva tathā vadānaṃ .
七、邪见引导那个人——如此，这个人是邪见者、颠倒见者。八、如此说、如此谈、如此言、如此显示、如此表达：「世间是常，唯此是真实，其他是虚妄」，如此说、如此谈、如此言、如此显示、如此表达。「世间是无常……世间是有边……世间是无边……命即是身……命异身异……如来死后存在……如来死后不存在……如来死后亦存在亦不存在……如来死后非存在非不存在，唯此是真实，其他是虚妄」，如此说、如此谈、如此言、如此显示、如此表达——见引导如此说者。
Tenāha bhagavā –
因此，世尊说——
‘‘Diṭṭhena ce suddhi narassa hoti, ñāṇena vā so pajahāti dukkhaṃ;
「若人通过所见而得清净，或他通过智而舍断苦；
Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadāna’’nti.
他通过其他而清净，有依，见引导如此说者。」
ti. ti paṭikkhepo. ti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti , rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti. Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.
九、「不」是拒绝。十、因舍断七法故为婆罗门——身见已被舍断，疑已被舍断，戒禁取已被舍断，贪已被舍断，嗔已被舍断，痴已被舍断，慢已被舍断。他的诸恶不善法、诸杂染、再有、有怖畏、有苦果报、未来导致生老死的已被舍断。
Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]
驱除了一切诸恶,[沙比亚说:世尊啊!]
Vimalo sādhusamāhito ṭhitatto;
无垢、善定、住于自我;
Saṃsāramaticca kevalī so, asito tādi pavuccate sa brahmā.
超越轮回的圆满者,无依者,如是者被称为梵天。
ti. Brāhmaṇo aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyena aṭṭhaṅgikena maggena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ, nāha na katheti na bhaṇati na dīpayati na voharatīti – na brāhmaṇo aññato suddhimāha.
婆罗门不以其他须跋道、邪行道、非出离道,离开须跋、离开正勤、离开神足、离开诸根、离开诸力、离开觉支、离开圣八支道,而说净、清净、遍净,解脱、离脱、遍脱,不说、不宣说、不阐述、不显示、不表达——婆罗门不从其他说净。
ti. Santeke samaṇabrāhmaṇā diṭṭhisuddhikā. Te ekaccānaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti, ekaccānaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti. Katamesaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti? Te kālato vuṭṭhahitvā abhimaṅgalagatāni rūpāni passanti – cāṭakasakuṇaṃ passanti, phussaveḷuvalaṭṭhiṃ passanti, gabbhinitthiṃ passanti, kumārakaṃ khandhe āropetvā gacchantaṃ passanti, puṇṇaghaṭaṃ passanti, rohitamacchaṃ passanti, ājaññaṃ passanti, ājaññarathaṃ passanti, usabhaṃ passanti, gokapilaṃ passanti. Evarūpānaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti. Katamesaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti? Palālapuñjaṃ passanti, takkaghaṭaṃ passanti, rittaghaṭaṃ passanti, naṭaṃ passanti, naggasamaṇakaṃ passanti, kharaṃ passanti, kharayānaṃ passanti, ekayuttayānaṃ passanti , kāṇaṃ passanti, kuṇiṃ passanti, khañjaṃ passanti, pakkhahataṃ passanti, jiṇṇakaṃ passanti, byādhikaṃ passanti. Evarūpānaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti. Ime te samaṇabrāhmaṇā diṭṭhisuddhikā. Te diṭṭhena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.
有些沙门婆罗门是见净者。他们认为见某些色是吉祥,认为见某些色是不吉祥。他们认为见哪些色是吉祥?他们从床上起来后,见到吉祥的诸色——见到恰答咖鸟,见到触碰竹杖,见到怀孕的女人,见到将小孩扛在肩上而行者,见到满瓶,见到红鱼,见到良马,见到良马车,见到公牛,见到棕色母牛。他们认为见这样的诸色是吉祥。他们认为见哪些色是不吉祥?见到草堆,见到酪瓶,见到空瓶,见到舞者,见到裸形沙门,见到驴,见到驴车,见到单轭车,见到独眼者,见到驼背者,见到跛足者,见到中风者,见到老人,见到病人。他们认为见这样的诸色是不吉祥。这些沙门婆罗门是见净者。他们以见认为净、清净、遍净、解脱、离脱、遍脱。
Santeke samaṇabrāhmaṇā sutasuddhikā. Te ekaccānaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti, ekaccānaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti. Katamesaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti? Te kālato vuṭṭhahitvā abhimaṅgalagatāni saddāni suṇanti – vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā asokāti vā sumanāti vā sunakkhattāti vā sumaṅgalāti vā sirīti vā sirīvaḍḍhāti vā. Evarūpānaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti. Katamesaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti? Kāṇoti vā kuṇīti vā khañjoti vā pakkhahatoti vā jiṇṇakoti vā byādhikoti vā matoti vā chindanti vā bhindanti vā daḍḍhanti vā naṭṭhanti vā natthīti vā. Evarūpānaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti. Ime te samaṇabrāhmaṇā sutasuddhikā. Te sutena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.
有些沙门婆罗门是闻净者。他们认为听某些声是吉祥,认为听某些声是不吉祥。他们认为听哪些声是吉祥?他们从床上起来后,听到吉祥的诸声——「增长」或「正在增长」或「满」或「触」或「无忧」或「善意」或「善星」或「吉祥」或「吉祥」或「吉祥增长」。他们认为听这样的诸声是吉祥。他们认为听哪些声是不吉祥?「独眼」或「驼背」或「跛足」或「中风」或「老」或「病」或「死」或「切断」或「破碎」或「燃烧」或「失去」或「没有」。他们认为听这样的诸声是不吉祥。这些沙门婆罗门是闻净者。他们以闻认为净、清净、遍净、解脱、离脱、遍脱。
Santeke samaṇabrāhmaṇā sīlasuddhikā. Te sīlamattena saṃyamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti. Samaṇomuṇḍikāputto evamāha – ‘‘catūhi kho ahaṃ, gahapati , dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattippattaṃ samaṇaṃ ayojjaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakaṃ kammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappati, na pāpakaṃ ājīvaṃ ājīvati. Imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattippattaṃ samaṇaṃ ayojjaṃ’’. Evameva santeke samaṇabrāhmaṇā sīlasuddhikā, te sīlamattena saṃyamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.
有些沙门婆罗门是戒净者。他们仅以戒、仅以律仪、仅以防护、仅以不违越,认为净、清净、遍净、解脱、离脱、遍脱。沙门蒙地咖子如是说:「居士!我施设具足四法的人为具足善、最上善、达到最上得的沙门、无可责难者。哪四种?居士!于此,不以身作恶业,不说恶语,不思惟恶思惟,不以恶活命而活命。居士!我施设具足这四法的人为具足善、最上善、达到最上得的沙门、无可责难者。」如是,有些沙门婆罗门是戒净者,他们仅以戒、仅以律仪、仅以防护、仅以不违越,认为净、清净、遍净、解脱、离脱、遍脱。
Santeke samaṇabrāhmaṇā vatasuddhikā. Te hatthivatikā vā honti, assavatikā vā honti, govatikā vā honti, kukkuravatikā vā honti, kākavatikā vā honti, vāsudevavatikā vā honti, baladevavatikā vā honti, puṇṇabhaddavatikā vā honti, maṇibhaddavatikā vā honti, aggivatikā vā honti, nāgavatikā vā honti, supaṇṇavatikā vā honti, yakkhavatikā vā honti, asuravatikā vā honti, gandhabbavatikā vā honti, mahārājavatikā vā honti, candavatikā vā honti, sūriyavatikā vā honti, indavatikā vā honti, brahmavatikā vā honti, devavatikā vā honti, disāvatikā vā honti. Ime te samaṇabrāhmaṇā vatasuddhikā. Te vatena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.
有些沙门婆罗门是行净者。他们或是象行者,或是马行者,或是牛行者,或是狗行者,或是乌鸦行者,或是瓦苏德瓦行者,或是巴喇德瓦行者,或是本那跋达行者,或是玛尼跋达行者,或是火行者,或是龙行者,或是金翅鸟行者,或是亚卡行者,或是阿修罗行者,或是乾达婆行者,或是大王行者,或是月行者,或是日行者,或是萨咖行者,或是梵天行者,或是天行者,或是方行者。这些沙门婆罗门是行净者。他们以行认为净、清净、遍净、解脱、离脱、遍脱。
Santeke samaṇabrāhmaṇā mutasuddhikā. Te kālato uṭṭhahitvā pathaviṃ āmasanti, haritaṃ āmasanti, gomayaṃ āmasanti, kacchapaṃ āmasanti, phālaṃ akkamanti, tilavāhaṃ āmasanti, phussatilaṃ khādanti, phussatelaṃ makkhenti, phussadantakaṭṭhaṃ khādanti, phussamattikāya nhāyanti, phussasāṭakaṃ nivāsenti, phussaveṭhanaṃ veṭhenti. Ime te samaṇabrāhmaṇā mutasuddhikā. Te mutena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti. Na brāhmaṇo aññato suddhimāha.
有些沙门婆罗门是尿净论者。他们在适当的时候起来后,触摸大地、触摸青草、触摸牛粪、触摸龟、跨过犁、触摸芝麻堆、吃触过的芝麻、涂抹触过的油、嚼触过的齿木、用触过的泥土沐浴、穿触过的衣服、缠触过的布。这些沙门婆罗门是尿净论者。他们期望以尿而得清净、遍清净、完全清净、解脱、遍解脱、完全解脱。婆罗门不从其他而说清净。
ti. Brāhmaṇo diṭṭhasuddhiyāpi suddhiṃ nāha, sutasuddhiyāpi suddhiṃ nāha, sīlasuddhiyāpi suddhiṃ nāha, vatasuddhiyāpi suddhiṃ nāha, mutasuddhiyāpi suddhiṃ nāha na katheti na bhaṇati na dīpayati na voharatīti – na brāhmaṇo aññato suddhimāha diṭṭhe sute sīlavate mute vā.
婆罗门不以见净而说清净,不以闻净而说清净,不以戒净而说清净,不以行净而说清净,不以尿净而说清净——不说、不言、不显示、不宣说——婆罗门不从其他而说清净,于所见、所闻、戒行、所思。
ti. vuccati yaṃ kiñci tedhātukaṃ kusalābhisaṅkhāraṃ, vuccati sabbaṃ akusalaṃ. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; ettāvatā puññe ca pāpe ca na limpati na palimpati na upalimpati alitto apalitto anūpalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – puññe ca pāpe ca anūpalitto.
凡是三界的福行、非福行、不动行,都称为一切不善。当福行、非福行、不动行已被舍断、根已被切断、如多罗树头被斩、成为非有、于未来不再生起时;到此程度,他于福与恶不染、不被染、不被污染,无染、无被染、无被污染,出离、离系、解脱、离缚,以离界限之心而住——于福与恶无被污染。
ti. ti attadiṭṭhijaho. ti gāhaṃ jaho . ti taṇhāvasena diṭṭhivasena gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, sabbaṃ taṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. ti puññābhisaṅkhāraṃ vā apuññābhisaṅkhāraṃ vā āneñjābhisaṅkhāraṃ vā apakubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – attañjaho nayidha pakubbamāno.
舍断我见者。舍断执取。以渴爱之力、以见之力所执取的、所执着的、所固执的、所执持的、所倾向的,一切那些都被吐出、被呕出、被释放、被舍断、被遍舍。不造作福行、或非福行、或不动行,不生起、不令生起、不产生、不令产生——舍断我者,于此不造作。
Tenāha bhagavā –
因此,世尊说——
‘‘Na brāhmaṇo aññato suddhimāha, diṭṭhe sute sīlavate mute vā;
「婆罗门不从其他而说清净,于所见、所闻、戒行、所思;
Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno’’ti.
于福与恶无被污染,舍断我者,于此不造作。」
ti. Purimaṃ satthāraṃ pahāya paraṃ satthāraṃ nissitā; purimaṃ dhammakkhānaṃ pahāya aparaṃ dhammakkhānaṃ nissitā; purimaṃ gaṇaṃ pahāya aparaṃ gaṇaṃ nissitā; purimaṃ diṭṭhiṃ pahāya aparaṃ diṭṭhiṃ nissitā; purimaṃ paṭipadaṃ pahāya aparaṃ paṭipadaṃ nissitā; purimaṃ maggaṃ pahāya aparaṃ maggaṃ nissitā sannissitā allīnā upagatā ajjhositā adhimuttāti – purimaṃ pahāya aparaṃ sitāse.
舍断前面的导师而依止另一位导师;舍断前面的法说而依止另一个法说;舍断前面的群体而依止另一个群体;舍断前面的见而依止另一个见;舍断前面的道路而依止另一条道路;舍断前面的道而依止另一条道,依附、执着、趋向、执持、倾向——舍断前面而依止另一个。
nti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti ejānugā ejānugatā ejānusaṭā ejāya pannā patitā abhibhūtā pariyādinnacittā. nti rāgasaṅgaṃ dosasaṅgaṃ mohasaṅgaṃ mānasaṅgaṃ diṭṭhisaṅgaṃ kilesasaṅgaṃ duccaritasaṅgaṃ na taranti na uttaranti na pataranti na samatikkamanti na vītivattantīti – ejānugā te na taranti saṅgaṃ.
被称为渴爱。凡是贪、贪随、……(中略)……贪求、贪欲、不善根。随行于动摇、随从于动摇、随附于动摇、倾向于动摇、陷入于动摇、被征服、心被完全占据。不能渡越贪的系缚、嗔的系缚、痴的系缚、慢的系缚、见的系缚、烦恼的系缚、恶行的系缚,不能超越、不能渡过、不能超度、不能超脱——随行于动摇者,他们不能渡越系缚。
ti satthāraṃ gaṇhanti, taṃ muñcitvā aññaṃ satthāraṃ gaṇhanti; dhammakkhānaṃ gaṇhanti , taṃ muñcitvā aññaṃ dhammakkhānaṃ gaṇhanti; gaṇaṃ gaṇhanti, taṃ muñcitvā aññaṃ gaṇaṃ gaṇhanti; diṭṭhiṃ gaṇhanti, taṃ muñcitvā aññaṃ diṭṭhiṃ gaṇhanti; paṭipadaṃ gaṇhanti, taṃ muñcitvā aññaṃ paṭipadaṃ gaṇhanti; maggaṃ gaṇhanti, taṃ muñcitvā aññaṃ maggaṃ gaṇhanti; gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti – te uggahāyanti nirassajanti.
他们执取导师,舍弃那个后又执取另一个导师;执取说法者,舍弃那个后又执取另一个说法者;执取团体,舍弃那个后又执取另一个团体;执取见,舍弃那个后又执取另一个见;执取道路,舍弃那个后又执取另一个道路;执取道,舍弃那个后又执取另一个道。他们执取又舍弃,取著又抛弃——他们执取又抛弃。
ti. Yathā makkaṭo araññe pavane caramāno sākhaṃ gaṇhāti, taṃ muñcitvā aññaṃ sākhaṃ gaṇhāti. Evameva puthusamaṇabrāhmaṇā puthudiṭṭhigatāni gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti – kapīva sākhaṃ pamuñcaṃ gahāya.
犹如猕猴在森林、丛林中游行时,执取树枝,舍弃那个后又执取另一树枝。同样地,种种沙门婆罗门执取种种见处,又舍弃又取著又抛弃——如猕猴放开树枝又执取。
Tenāha bhagavā –
因此世尊说——
‘‘Purimaṃ pahāya aparaṃ sitāse, ejānugā te na taranti saṅgaṃ;
「舍弃前者而贪著后者,随行于动摇者,他们不能渡越系缚;
Te uggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ gahāyā’’ti.
他们执取又抛弃,如猕猴放开树枝又执取。」
ti. ti sāmaṃ samādāya . ti hatthivataṃ vā assavataṃ vā govataṃ vā kukkūravataṃ vā kākavataṃ vā vāsudevavataṃ vā baladevavataṃ vā puṇṇabhaddavataṃ vā maṇibhaddavataṃ vā aggivataṃ vā nāgavataṃ vā supaṇṇavataṃ vā yakkhavataṃ vā asuravataṃ vā…pe… disāvataṃ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā. ti satto naro …pe… manujoti – sayaṃ samādāya vatāni jantu.
自己取著。取著象戒、马戒、牛戒、狗戒、乌鸦戒、瓦苏天瓦戒、跋罗天瓦戒、富那跋陀罗戒、摩尼跋陀罗戒、火戒、龙戒、金翅鸟戒、亚卡戒、阿修罗戒、……(中略)……方位戒,取著、取受、取著后、取受后、执取后、执著后、固执后。有情、人、……(中略)……人类——有情自己取著诸戒。
ti satthārato satthāraṃ gacchati; dhammakkhānato dhammakkhānaṃ gacchati; gaṇato gaṇaṃ gacchati; diṭṭhiyā diṭṭhiṃ gacchati; paṭipadāya paṭipadaṃ gacchati; maggato maggaṃ gacchati. ti kāmasaññāya byāpādasaññāya vihiṃsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito palibuddho. Yathā bhittikhile vā nāgadante vā bhaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ, evameva kāmasaññāya byāpādasaññāya vihiṃsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito palibuddhoti – uccāvacaṃ gacchati saññasatto.
从导师到导师而去;从说法者到说法者而去;从团体到团体而去;从见到见而去;从道路到道路而去;从道到道而去。被欲想、嗔恨想、伤害想、见想所系缚、紧缚、执著、黏著、黏缚、缠缚。犹如物品系缚于墙钉或象牙钉上,被系缚、紧缚、执著、黏著、黏缚、缠缚,同样地,被欲想、嗔恨想、伤害想、见想所系缚、紧缚、执著、黏著、黏缚、缠缚——被想系缚者往来于高低。
nti. ti vidvā vijjāgato ñāṇī vibhāvī medhāvī. ti vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Tehi vedehi jātijarāmaraṇassa antagato antappatto, koṭigato koṭippatto, pariyantagato pariyantappatto, vosānagato vosānappatto, tāṇagato tāṇappatto, leṇagato leṇappatto, saraṇagato saraṇappatto, abhayagato abhayappatto, accutagato accutappatto, amatagato amatappatto, nibbānagato nibbānappatto. Vedānaṃ vā antagatoti , vedehi vā antagatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū. Sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo vidito hoti, doso vidito hoti, moho vidito hoti, māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.
「知者」,即具明者、智者、辨别者、慧者。「知」是指在四道中的智、慧、慧根、慧力、择法觉支、简择、观、正见。以这些知,他到达生老死的终点、达到终点,到达边际、达到边际,到达边缘、达到边缘,到达终结、达到终结,到达依护所、达到依护所,到达庇护所、达到庇护所,到达归依处、达到归依处,到达无畏、达到无畏,到达不死、达到不死,到达甘露、达到甘露,到达涅槃、达到涅槃。「到达诸吠陀的终点」,或「以诸吠陀到达终点」,故为「韦达古」;或因知七法,故为「韦达古」。有身见被知,疑被知,戒禁取被知,贪被知,嗔被知,痴被知,慢被知,诸恶不善法、染污的、再有的、有忧的、苦果报的、未来导致生老死的,被他所知。
Vedāni viceyya kevalāni, [sabhiyāti bhagavā]
「审察了诸吠陀的全部,[沙比亚,世尊说:]
Samaṇānaṃ yānīdhatthi brāhmaṇānaṃ;
「这里沙门与婆罗门们所有的;
Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū soti.
「于一切受离贪,超越一切吠陀,是韦达古。」
nti. Samecca abhisamecca dhammaṃ. Sabbe saṅkhārā aniccāti samecca abhisamecca dhammaṃ; sabbe saṅkhārā dukkhāti samecca abhisamecca dhammaṃ; sabbe dhammā anattāti samecca abhisamecca dhammaṃ; avijjāpaccayā saṅkhārāti samecca abhisamecca dhammaṃ; saṅkhārapaccayā viññāṇanti samecca abhisamecca dhammaṃ; viññāṇapaccayā nāmarūpanti…pe… nāmarūpapaccayā saḷāyatananti… saḷāyatanapaccayā phassoti… phassapaccayā vedanāti… vedanāpaccayā taṇhāti… taṇhāpaccayā upādānanti… upādānapaccayā bhavoti… bhavapaccayā jātīti… jātipaccayā jarāmaraṇanti samecca abhisamecca dhammaṃ; avijjānirodhā saṅkhāranirodhoti samecca abhisamecca dhammaṃ; saṅkhāranirodhā viññāṇanirodhoti samecca abhisamecca dhammaṃ; viññāṇanirodhā nāmarūpanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… saḷāyatananirodhā phassanirodhoti… phassanirodhā vedanānirodhoti… vedanānirodhā taṇhānirodhoti… taṇhānirodhā upādānanirodhoti… upādānanirodhā bhavanirodhoti… bhavanirodhā jātinirodhoti… jātinirodhā jarāmaraṇanirodhoti samecca abhisamecca dhammaṃ; idaṃ dukkhanti samecca abhisamecca dhammaṃ; ayaṃ dukkhasamudayoti… ayaṃ dukkhanirodhoti… ayaṃ dukkhanirodhagāminī paṭipadāti samecca abhisamecca dhammaṃ; ime āsavāti samecca abhisamecca dhammaṃ; ayaṃ āsavasamudayoti… ayaṃ āsavanirodhoti… ayaṃ āsavanirodhagāminī paṭipadāti samecca abhisamecca dhammaṃ; ime dhammā abhiññeyyāti samecca abhisamecca dhammaṃ; ime dhammā pariññeyyāti… ime dhammā pahātabbāti… ime dhammā bhāvetabbāti … ime dhammā sacchikātabbāti samecca abhisamecca dhammaṃ. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti samecca abhisamecca dhammanti – vidvā ca vedehi samecca dhammaṃ.
「思量」,即思量、现观法。「一切行无常」,思量、现观法;「一切行是苦」,思量、现观法;「一切法无我」,思量、现观法;「以无明为缘有行」,思量、现观法;「以行为缘有识」,思量、现观法;「以识为缘有名色」……「以名色为缘有六处」……「以六处为缘有触」……「以触为缘有受」……「以受为缘有渴爱」……「以渴爱为缘有取」……「以取为缘有有」……「以有为缘有生」……「以生为缘有老死」,思量、现观法;「以无明灭则行灭」,思量、现观法;「以行灭则识灭」,思量、现观法;「以识灭则名色灭」……「以名色灭则六处灭」……「以六处灭则触灭」……「以触灭则受灭」……「以受灭则渴爱灭」……「以渴爱灭则取灭」……「以取灭则有灭」……「以有灭则生灭」……「以生灭则老死灭」,思量、现观法;「这是苦」,思量、现观法;「这是苦集」……「这是苦灭」……「这是导至苦灭之道」,思量、现观法;「这些是漏」,思量、现观法;「这是漏集」……「这是漏灭」……「这是导至漏灭之道」,思量、现观法;「这些法应遍知」,思量、现观法;「这些法应遍知」……「这些法应断」……「这些法应修习」……「这些法应作证」,思量、现观法。「六触处的集、灭、味、患、离」,思量、现观法。「五取蕴的集、灭、味、患、离」,思量、现观法。「四大种的集、灭、味、患、离」,思量、现观法。「凡任何集法,一切皆是灭法」,思量、现观法——「知者且以诸吠陀思量法」。
ti na satthārato satthāraṃ gacchati, na dhammakkhānato dhammakkhānaṃ gacchati, na gaṇato gaṇaṃ gacchati, na diṭṭhiyā diṭṭhiṃ gacchati, na paṭipadāya paṭipadaṃ gacchati, na maggato maggaṃ gacchati. ti bhūripañño mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño. vuccati pathavī. Tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – na uccāvacaṃ gacchati bhūripañño.
「不去」,即不从师而去师,不从法说而去法说,不从群而去群,不从见而去见,不从道而去道,不从道而去道。「广慧者」,即大慧者、广慧者、速慧者、捷慧者、利慧者、洞察慧者。「地」是指大地。以那如大地般的慧、广大的、宽广的具足——「广慧者不去高低」。
Tenāha bhagavā –
因此世尊说——
‘‘Sayaṃ samādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;
「人自取诸戒,被想所缚而去高低;」
Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño’’ti.
智者以诸吠陀一起了知法后，具大慧者不去高低。
ti. vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo mārasenā, doso mārasenā, moho mārasenā, kodho mārasenā, upanāho…pe… sabbākusalābhisaṅkhārā mārasenā.
被称为魔军。身恶行是魔军，语恶行是魔军，意恶行是魔军，贪是魔军，嗔是魔军，痴是魔军，忿是魔军，恨……（中略）……一切不善行是魔军。
Vuttañhetaṃ bhagavatā –
世尊确实说过——
‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;
「诸欲是你的第一军，第二称为不乐；
Tatiyā khuppipāsā te, catutthī taṇhā vuccati.
饥渴是你的第三，第四称为渴爱。
‘‘Pañcamī thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;
昏沉睡眠是你的第五，第六称为怖畏；
Sattamī vicikicchā te, makkho thambho te aṭṭhamo.
疑是你的第七，覆与顽固是你的第八。
‘‘Lābho siloko sakkāro, micchāladdho ca yo yaso;
利养、名誉、恭敬，以及邪得的名声；
Yo cattānaṃ samukkaṃse, pare ca avajānati.
凡自我赞扬者，轻蔑他人者。
‘‘Esā namuci te senā, kaṇhassābhippahārinī;
「这是你的魔军，黑者的攻击者；
Na naṃ asuro jināti, jetvāva labhate sukha’’nti.
非人不能战胜它，唯有战胜后才获得安乐。」
Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā, so vuccati visenibhūto. So diṭṭhe visenibhūto, sute visenibhūto, mute visenibhūto, viññāte visenibhūtoti – sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.
当以四圣道战胜了一切魔军、一切敌对的烦恼，已被战胜、已被击败、已被破坏、已被驱散、已被击退，他被称为已成无军者。他于所见已成无军者，于所闻已成无军者，于所觉已成无军者，于所识已成无军者——他于一切法已成无军者，无论所见、所闻或所觉。
nti. Tameva suddhadassiṃ visuddhadassiṃ parisuddhadassiṃ vodātadassiṃ pariyodātadassiṃ. Atha vā, suddhadassanaṃ visuddhadassanaṃ parisuddhadassanaṃ vodātadassanaṃ pariyodātadassanaṃ. nti taṇhāchadanaṃ diṭṭhichadanaṃ kilesachadanaṃ duccaritachadanaṃ avijjāchadanaṃ. Tāni chadanāni vivaṭāni honti viddhaṃsitāni ugghāṭitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. nti carantaṃ vicarantaṃ viharantaṃ iriyantaṃ vattentaṃ pālentaṃ yapentaṃ yāpentanti – tameva dassiṃ vivaṭaṃ carantaṃ.
那同一位清净见者、极清净见者、遍清净见者、皎洁见者、极皎洁见者。或者，清净之见、极清净之见、遍清净之见、皎洁之见、极皎洁之见。诸覆盖——渴爱之覆盖、见之覆盖、烦恼之覆盖、恶行之覆盖、无明之覆盖。那些覆盖已被揭开、已被破坏、已被除去、已被完全除去、已被舍断、已被根除、已被止息、已被平息、须跋再生起、已被智火烧尽。行者、游行者、住者、威仪者、转起者、守护者、维持者、持续者——那同一位见者、已揭开者、行者。
ti. ti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā kena rāgena kappeyya, kena dosena kappeyya, kena mohena kappeyya, kena mānena kappeyya, kāya diṭṭhiyā kappeyya, kena uddhaccena kappeyya, kāya vicikicchāya kappeyya, kehi anusayehi kappeyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā. Abhisaṅkhārānaṃ pahīnattā gatiyo kena kappeyya – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi, paccayo natthi, kāraṇaṃ natthi, yena kappeyya vikappeyya vikappaṃ āpajjeyya. nti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – kenīdha lokasmiṃ vikappayeyya.
有二种戏论——渴爱戏论与见戏论……（中略）……此为渴爱戏论……（中略）……此为见戏论。他的渴爱戏论已被舍断，见戏论已被弃绝。由于渴爱戏论已被舍断、见戏论已被弃绝，以何贪而戏论，以何嗔而戏论，以何痴而戏论，以何慢而戏论，以何见而戏论，以何掉举而戏论，以何疑而戏论，以何随眠而戏论——「已染」或「已嗔」或「已痴」或「已缚」或「已执取」或「已散乱」或「已不决定」或「已固执」。那些有行已被舍断。由于有行已被舍断，以何而戏论诸趣——「地狱」或「畜生」或「饿鬼界」或「人」或「天」或「有色」或「无色」或「有想」或「无想」或「非想非非想」。因不存在，缘不存在，原因不存在，以此而戏论、分别论戏论、陷入分别论戏论。于恶趣世间、人世间、天世间、蕴世间、界世间、处世间——在此世间以何而分别论戏论。
Tenāha bhagavā –
因此世尊说——
‘‘Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;
「他于一切法已成无军者，无论所见、所闻或所觉；
Tameva dassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyyā’’ti.
见彼行于开显,谁能于此世间对他施设?
ti. ti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tesaṃ taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappenti na janenti na sañjanenti na nibbattenti nābhinibbattentīti – na kappayanti . ti. ti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tesaṃ taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā na diṭṭhiṃ vā purato katvā caranti, na taṇhādhajā na taṇhāketū na taṇhādhipateyyā, na diṭṭhidhajā na diṭṭhiketū na diṭṭhādhipateyyā, na taṇhāya vā na diṭṭhiyā vā parivāritā carantīti – na kappayanti na purekkharonti.
「施设」:有二种施设——渴爱施设与见施设……此为渴爱施设……此为见施设。对于他们,渴爱施设已断,见施设已舍断。由于渴爱施设已断,见施设已舍断,他们不施设、不生起、不令生起、不产生、不令产生渴爱施设或见施设——「不施设」。「前置」:有二种前置——渴爱前置与见前置……此为渴爱前置……此为见前置。对于他们,渴爱前置已断,见前置已舍断。由于渴爱前置已断,见前置已舍断,他们不以渴爱或见为前导而行,不以渴爱为旗、不以渴爱为幢、不以渴爱为主,不以见为旗、不以见为幢、不以见为主,不被渴爱或见围绕而行——「不施设、不前置」。
ti accantasuddhiṃ saṃsārasuddhiṃ akiriyadiṭṭhiṃ sassatavādaṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – accantasuddhīti na te vadanti.
「究竟清净」:他们不说、不谈、不言、不显示、不施设究竟清净、轮回清净、无作见、常见——「他们不说究竟清净」。
ti. ti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho; paravādesu āghāto appaccayo byāpādo kāyagantho; attano sīlaṃ vā vataṃ vā sīlavataṃ vā parāmasantīti sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṃsaccābhiniveso kāyagantho. Kiṃkāraṇā vuccati ādānagantho? Tehi ganthehi rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ … upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāravaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Taṃkāraṇā vuccati ādānagantho. ti ganthe vosajjitvā vā – visajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane poṭayitvā – visajja. Yathā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ visajjaṃ karonti vikopenti; evameva ganthe vosajjitvā – visajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane poṭayitvā visajjāti – ādānaganthaṃ gathitaṃ visajja.
「结」:有四种结——贪欲身结、嗔恚身结、戒禁取身结、此实执身结。对自己见的贪是贪欲身结;对他人学说的愤恨、不认同是嗔恚身结;执取自己的戒或禁或戒禁是戒禁取身结;自己的见是此实执身结。为何称为「执取结」?以这些结执取色、取、握取、执著、固执;执取受……想……行……识……趣……生……结生……有……轮回之轮,取、握取、执著、固执。因此称为「执取结」。「舍断结」:舍弃结,或——舍断。或者,打破、破坏被结所缚、所系、所束、所缚、所绑、所著、所缚、所缠的束缚——舍断。如同解开车辆或战车或货车或轿子的系缚、解缚、解开;同样地,舍弃结——舍断。或者,打破、破坏被结所缚、所系、所束、所缚、所绑、所著、所缚、所缠的束缚而舍断——「舍断所系缚的执取结」。
ti. vuccati taṇhā yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti āsaṃ na kubbanti na janenti na sañjanenti na nibbattenti na abhinibbattenti. ti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. ti apāyaloke…pe… āyatanaloketi – āsaṃ na kubbanti kuhiñci loke.
「渴爱」:称为渴爱,即贪、贪求……贪欲、贪、不善根。「不作希求」:不作、不生起、不令生起、不产生、不令产生。「于任何世间」:于何处、于何物、于何地,于内或于外或于内外。「世间」:于苦界……于处世间——「不于任何世间作希求」。
Tenāha bhagavā –
因此世尊说——
‘‘Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;
「不施设、不前置,他们不说究竟清净;
Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke’’ti.
舍断所系缚的执取结,不于任何世间作希求。」
nti. ti catasso sīmāyo – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo, tadekaṭṭhā ca kilesā – ayaṃ paṭhamā sīmā. Oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, oḷāriko kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā – ayaṃ dutiyā sīmā. Anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, anusahagato kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā – ayaṃ tatiyā sīmā. Rūparāgo arūparāgo māno uddhaccaṃ avijjā, mānānusayo bhavarāgānusayo avijjānusayo, tadekaṭṭhā ca kilesā – ayaṃ catutthā sīmā. Yato ca catūhi ariyamaggehi imā catasso sīmāyo atikkanto hoti samatikkanto vītivatto, so vuccati sīmātigo. ti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti , sīlabbataparāmāso bāhito hoti…pe… asito tādi pavuccate sa brahmā. ti arahato khīṇāsavassa.
如此。这是四种界限——有身见、疑、戒禁取、见随眠、疑随眠,以及与此同义的诸烦恼——这是第一界限。粗的欲贪结、嗔恚结、粗的欲贪随眠、嗔恚随眠,以及与此同义的诸烦恼——这是第二界限。微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠,以及与此同义的诸烦恼——这是第三界限。色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠,以及与此同义的诸烦恼——这是第四界限。当以四圣道超越了、完全超越了、超度了这四种界限时,他被称为超越界限者。如此,由于舍弃了七法而为婆罗门——有身见已被舍弃,疑已被舍弃,戒禁取已被舍弃……如此,他被称为无执取者、如如者、梵天。如此,对于阿拉汉、漏尽者。
ti paracittañāṇena vā ñatvā pubbenivāsānussatiñāṇena vā ñatvā. ti maṃsacakkhunā vā disvā dibbacakkhunā vā disvā. nti. Tassa idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – sīmātigo brāhmaṇo tassa natthi ñatvā ca disvā ca samuggahītaṃ.
如此,以他心智而知,或以宿住随念智而知。如此,以肉眼见,或以天眼见。如此。对他而言,这是最上、最胜、最殊胜、最高、最优、最尊之执取、执著、固执、耽著、决意,是不存在的、没有的、不可得的、不可获得的,已被舍弃、已被根除、已被止息、已被平息、须跋再生起、已被智火所烧——超越界限的婆罗门,对他而言没有通过知与见而执取的。
ti. vuccanti ye pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Virāgarattā vuccanti ye rūpāvacaraarūpāvacarasamāpattīsu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. ti yato kāmarāgo ca rūparāgo ca arūparāgo ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ettāvatā na rāgarāgī na virāgaratto.
如此。被称为那些对五欲功德染著、贪求、执取、迷醉、耽著、系缚、被缚、被缠缚者。离贪染著者被称为那些对色界、无色界定染著、贪求、执取、迷醉、耽著、系缚、被缚、被缠缚者。如此,当欲贪、色贪、无色贪已被舍弃,根已被断,如多罗树头被截断,成为非有,于未来不再生起。至此,既非贪染著者,亦非离贪染著者。
nti. ti arahato khīṇāsavassa. Tassa idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – tassīdha natthi paramuggahītaṃ.
如此。如此,对于阿拉汉、漏尽者。对他而言,这是最上、最胜、最殊胜、最高、最优、最尊之执取、执著、固执、耽著、决意,是不存在的、没有的、不可得的、不可获得的,已被舍弃、已被根除、已被止息、已被平息、须跋再生起、已被智火所烧——对他而言,于此没有最上的执取。
Tenāha bhagavā –
因此,世尊说——
‘‘Sīmātigo brāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītaṃ;
「超越界限的婆罗门,对他而言没有,通过知与见而执取的;
Na rāgarāgī na virāgaratto, tassīdha natthi paramuggahīta’’nti.
既非贪染著者,亦非离贪染著者,对他而言,于此没有最上的执取。」如此。
Suddhaṭṭhakasuttaniddeso catuttho. · 净八偈经分别第四