7. Tissametteyyasuttaniddeso7. 帝萨弥勒经分别

85 段 · CSCD 巴利原典

Atha tissametteyyasuttaniddesaṃ vakkhati –

其次,将分别论《帝思沙-梅德亚经》的义注——

ti. nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; evamevaṃ ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo.

名为欲邪行法,即村夫法、下贱法、粗鄙法、卑劣法、秘密法、双双结合。为何称为欲邪行法?因为两者染着、极染着、漏泄、被缠缚、心被占据,两者相似之法——以此为因,称为欲邪行法。如同两个争吵者被称为双方,两个争论者被称为双方,两个喧哗者被称为双方,两个诤论者被称为双方,两个制造诤事者被称为双方,两个辩论者被称为双方,两个交谈者被称为双方;同样地,两者染着、极染着、漏泄、被缠缚、心被占据,两者相似之法——以此为因,称为欲邪行法。

ti. Methunadhamme yuttassa payuttassa āyuttassa samāyuttassa taccaritassa tabbahulassa taggarukassa tanninnassa tappoṇassa tappabbhārassa tadadhimuttassa tadadhipateyyassāti – methunamanuyuttassa.

「耽于欲邪行」:对欲邪行法结合、相应、连结、结合、行此、多行此、重视此、倾向此、倾注此、趣向此、倾心此、以此为主——这就是耽于欲邪行。

ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. ti piyavacanaṃ garuvacanaṃ sagāravavacanaṃ sappatissavacanametaṃ – āyasmāti. ti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. ti tassa therassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā tisso metteyyo.

「如此,具寿帝思沙-梅德亚」:「如此」,这是句连接、句结合、句圆满、字母组合、文字连结、词句次第。「具寿」,这是亲爱语、尊重语、恭敬语、尊敬语。「帝思沙」,这是那位长老的名字、称呼、名称、施设、言说、名字、命名、名号、名称、文字、称谓。「梅德亚」,这是那位长老的姓氏、称呼、名称、施设、言说——如此,具寿帝思沙-梅德亚。

ti. nti vighātaṃ upaghātaṃ pīḷanaṃ ghaṭṭanaṃ upaddavaṃ upasaggaṃ brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehi. ti piyavacanaṃ garuvacanaṃ sagāravavacanaṃ sappatissavacanametaṃ mārisāti – vighātaṃ brūhi mārisa.

「请说过患,尊者」:请说过患、损害、逼迫、伤害、灾难、障碍,请告知、指示、教导、施设、建立、开显、分别论、阐明、显示。「尊者」,这是亲爱语、尊重语、恭敬语、尊敬语——请说过患,尊者。

nti. Tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhiṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – sutvāna tava sāsanaṃ.

「听闻你的教诫后」:听闻、听到、把握、受持、了知你的言说、教说、教导、劝诫、教诫——听闻你的教诫后。

ti. ti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palāsapuñjaṃ , kāyena vivitto viharati. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati , eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharati iriyati vattati pāleti yapeti yāpeti – ayaṃ kāyaviveko.

「独处」:有三种远离——身远离、心远离、依远离。什么是身远离?于此,比库亲近远离的住所:森林、树下、山岳、山洞、山窟、冢间、林丛、露地、草堆,以身远离而住。他独自去、独自立、独自坐、独自卧、独自入村乞食、独自返回、独自坐于僻静处、独自行经行、独自行、独自住、威仪、行动、守护、维持、生活——这是身远离。

Katamo cittaviveko? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ vivittaṃ hoti, tatiyaṃ jhānaṃ samāpannassa pītiyā cittaṃ vivittaṃ hoti, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ vivittaṃ hoti, ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ vivittaṃ hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ vivittaṃ hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ vivittaṃ hoti, sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti, sakadāgāmissa oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti, anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti, arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ vivittaṃ hoti – ayaṃ cittaviveko.

什么是心远离?证得初禅那者,心从诸盖远离;证得第二禅那者,心从寻伺远离;证得第三禅那者,心从喜远离;证得第四禅那者,心从苦乐远离;证得空无边处者,心从色想、有对想、种种想远离;证得识无边处者,心从空无边处想远离;证得无所有处者,心从识无边处想远离;证得非想非非想处者,心从无所有处想远离;入流者,心从有身见、疑、戒禁取、见随眠、疑随眠及与彼同一义的诸烦恼远离;一来者,心从粗的欲贪结、嗔恚结、粗的欲贪随眠、嗔恚随眠及与彼同一义的诸烦恼远离;不来者,心从微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠及与彼同一义的诸烦恼远离;阿拉汉,心从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠及与彼同一义的诸烦恼,以及外在的一切相远离——这是心远离。

Katamo upadhiviveko? vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ – ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ; cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ; upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. ti. So thero pakatiyā sikkhitasikkho. Api ca dhammadesanaṃ upādāya dhammadesanaṃ sāvento evamāha – viveke sikkhissāmaseti.

什么是依止远离?被称为烦恼、诸蕴和诸行。依止远离被称为不死的涅槃。那一切行的止息、一切依止的舍弃、渴爱的灭尽、离贪、灭、涅槃——这是依止远离。身远离是对于住于远离处、乐于出离者的;心远离是对于心清净、达到最上清净者的;依止远离是对于无依止、已达无行者的诸人的。那位长老本性上是已学学者。然而,为了说法而听闻说法,他如此说——「我们将在远离中学」。

Tenāha thero tissametteyyo –

因此,帝思沙咩德亚长老说——

‘‘Methunamanuyuttassa , [iccāyasmā tisso metteyyo]

「从事于交媾者,[具寿帝思沙咩德亚如是说]

Vighātaṃ brūhi mārisa;

尊者,请说其过患;

Sutvāna tava sāsanaṃ, viveke sikkhissāmase’’ti.

听闻您的教诫后,我们将在远离中学。」

ti. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; evamevaṃ ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo.

所谓交媾法,即那非善法、村夫法、下贱法、粗俗、卑劣、秘密、双双和合。为何称为交媾法?两者染着、深染、漏泄、被缠缚、心被夺取,两者相似之法——因此称为交媾法。犹如两个争吵者被称为交媾者,两个争论者被称为交媾者,两个喧哗者被称为交媾者,两个诤论者被称为交媾者,两个制造诤事者被称为交媾者,两个论辩者被称为交媾者,两个交谈者被称为交媾者;同样地,两者染着、深染、漏泄、被缠缚、心被夺取,两者相似之法——因此称为交媾法。

从事于交媾法、致力于、专注于、投入于、行此、多行此、重视此、倾向此、趣向此、导向此、意乐于此、以此为主——从事于交媾者。

ti bhagavā taṃ theraṃ gottena ālapati. 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 sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – metteyyāti bhagavā.

世尊以姓氏称呼那位长老。这是尊敬的同义词。然而,破除贪故为世尊,破除嗔故为世尊,破除痴故为世尊,破除慢故为世尊,破除见故为世尊,破除刺故为世尊,破除烦恼故为世尊,分别论、分别论、遍分别论法宝故为世尊,作诸有之终结者故为世尊,已修习身、已修习戒、已修习心、已修习慧故为世尊,或者世尊亲近森林、林野、边地、少声、少音、远离人群、适合独坐之住处故为世尊,或者世尊是衣、食、住处、病者所需医药资具之分享者故为世尊,或者世尊是义味、法味、解脱味、增上戒、增上心、增上慧之分享者故为世尊,或者世尊是四禅那、四无量、四无色定之分享者故为世尊,或者世尊是八解脱、八胜处、九次第住定之分享者故为世尊,或者世尊是十想修习、十遍处定、入出息念定、须跋定之分享者故为世尊,或者世尊是须跋、四正勤、四神足、五根、五力、七觉支、圣八支道之分享者故为世尊,或者世尊是十如来力、四无畏、四无碍解、六神通、六佛法之分享者故为世尊。「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同时的解脱究竟的真实施设,即「世尊」——咩德亚,世尊如是说。

nti. Dvīhi kāraṇehi sāsanaṃ mussati – pariyattisāsanampi mussati, paṭipattisāsanampi mussati. Katamaṃ pariyattisāsanaṃ? Yaṃ tassa pariyāpuṭaṃ – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ – idaṃ pariyattisāsanaṃ. Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti – evampi mussate vāpi sāsanaṃ.

由于两种原因教法会失传——教理教法失传,实践教法也失传。什么是教理教法?凡是已被学习的——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗——这是教理教法。它也失传、完全失传、遗失、完全遗失、成为外在的——如此教法也失传。

Katamaṃ paṭipattisāsanaṃ? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – idaṃ paṭipattisāsanaṃ. Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti. Evampi mussate vāpi sāsanaṃ.

什么是实践教法?正行道、随顺行道、不违逆行道、随义行道、法随法行道、戒的圆满、诸根守护门、于食知量、致力于觉醒、念与正知、须跋、四正勤、四神足、五根、五力、七觉支、圣八支道——这是实践教法。它也失传、完全失传、遗失、完全遗失、成为外在的。如此教法也失传。

ti. Pāṇampi hanati, adinnampi ādiyati , sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇatīti – micchā ca paṭipajjati.

他杀生,不与取,破门而入,掠夺财物,入室行窃,拦路抢劫,侵犯他人之妻,说妄语——他行邪道。

nti. Etaṃ tasmiṃ puggale anariyadhammo bāladhammo mūḷhadhammo aññāṇadhammo amarāvikkhepadhammo, yadidaṃ micchāpaṭipadāti – etaṃ tasmiṃ anāriyaṃ.

这是在那个人身上的非圣法、愚者法、愚痴者法、无智法、凡夫愚痴法,即邪行道——这是在他身上的非圣。

Tenāha bhagavā –

因此世尊说——

‘‘Methunamanuyuttassa, [metteyyāti bhagavā]

「从事淫欲者,[世尊说]

Mussate vāpi sāsanaṃ;

教法会失传;

Micchā ca paṭipajjati, etaṃ tasmiṃ anāriya’’nti.

他行邪道,这是在他身上的非圣。」

ti. Dvīhi kāraṇehi eko pubbe caritvāna – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena eko pubbe caritvāna? 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 pabbajjāsaṅkhātena eko pubbe caritvāna.

「独自行」有二因:以出家之名或以离群之义。云何以出家之名独自行?断一切在家障碍,断子妻障碍,断亲族障碍,断友朋障碍,断积蓄障碍,剃除须发,披着袈裟衣,从在家出家成为无家,达到无所有状态,独自行、住、威仪、行动、守护、维持、生活。如是以出家之名独自行。

Kathaṃ gaṇāvavassaggaṭṭhena eko pubbe caritvāna? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti. Evaṃ gaṇāvavassaggaṭṭhena eko pubbe caritvāna.

云何以离群之义独自行?如是出家者,独自亲近阿兰若林野边鄙住处,少声、少音、无人声、远离人群、适合独坐。彼独自去,独自立,独自坐,独自卧,独自入村乞食,独自返回,独自坐于隐处,独自决意经行,独自行、住、威仪、行动、守护、维持、生活。如是以离群之义独自行。

ti. nāma yo so asaddhammo…pe… taṃkāraṇā vuccati methunadhammo. ti . Yo aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā methunaṃ dhammaṃ sevati nisevati saṃsevati paṭisevatīti – methunaṃ yo nisevati.

「欲法」名为彼非法……因此称为交媾法。「行欲法者」:彼于后时舍弃佛、法、僧、学,还俗下劣,行欲法、常行、遍行、再行。

ti. nti hatthiyānaṃ assayānaṃ goyānaṃ ajayānaṃ meṇḍayānaṃ oṭṭhayānaṃ kharayānaṃ bhantaṃ adantaṃ akāritaṃ avinītaṃ uppathaṃ gaṇhāti, visamaṃ khāṇumpi pāsāṇampi abhiruhati, yānampi ārohanakampi bhañjati, papātepi papatati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ uppathaṃ gaṇhāti; evamevaṃ so vibbhantako bhantayānapaṭibhāgo uppathaṃ gaṇhāti, micchādiṭṭhiṃ gaṇhāti…pe… micchāsamādhiṃ gaṇhāti. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ visamaṃ khāṇumpi pāsāṇampi abhiruhati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo visamaṃ kāyakammaṃ abhiruhati, visamaṃ vacīkammaṃ abhiruhati, visamaṃ manokammaṃ abhiruhati, visamaṃ pāṇātipātaṃ abhiruhati, visamaṃ adinnādānaṃ abhiruhati, visamaṃ kāmesumicchācāraṃ abhiruhati, visamaṃ musāvādaṃ abhiruhati, visamaṃ pisuṇavācaṃ abhiruhati, visamaṃ pharusavācaṃ abhiruhati, visamaṃ samphappalāpaṃ abhiruhati , visamaṃ abhijjhaṃ abhiruhati, visamaṃ byāpādaṃ abhiruhati, visamaṃ micchādiṭṭhiṃ abhiruhati, visame saṅkhāre abhiruhati, visame pañca kāmaguṇe abhiruhati, visame nīvaraṇe abhiruhati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ yānampi ārohanakampi bhañjati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo niraye attānaṃ bhañjati , tiracchānayoniyaṃ attānaṃ bhañjati, pettivisaye attānaṃ bhañjati, manussaloke attānaṃ bhañjati, devaloke attānaṃ bhañjati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ papāte papatati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo jātipapātampi papatati, jarāpapātampi papatati, byādhipapātampi papatati, maraṇapapātampi papatati, sokaparidevadukkhadomanassupāyāsapapātampi papatati. ti apāyaloke manussaloketi – yānaṃ bhantaṃva taṃ loke.

「如狂车」:象车、马车、牛车、山羊车、绵羊车、骆驼车、驴车,狂乱、未调、未作、未训,走邪道,登不平之树桩或石块,车与乘具亦破,亦堕于悬崖。如彼狂车未调、未作、未训走邪道,如是彼还俗者如狂车,走邪道,取邪见……取邪定。如彼狂车未调、未作、未训登不平之树桩或石块,如是彼还俗者如狂车,登不平之身业,登不平之语业,登不平之意业,登不平之杀生,登不平之不与取,登不平之欲邪行,登不平之妄语,登不平之两舌,登不平之粗恶语,登不平之杂秽语,登不平之贪,登不平之嗔恨,登不平之邪见,登不平之诸行,登不平之五欲功德,登不平之诸盖。如彼狂车未调、未作、未训破车与乘具,如是彼还俗者如狂车,于地狱破自己,于畜生趣破自己,于饿鬼界破自己,于人界破自己,于天界破自己。如彼狂车未调、未作、未训堕于悬崖,如是彼还俗者如狂车,堕于生之悬崖,堕于老之悬崖,堕于病之悬崖,堕于死之悬崖,堕于愁悲苦忧恼之悬崖。「于恶趣界、人界」——彼于世间如狂车。

nti. ti kenaṭṭhena puthujjanā? Puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā , puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santapantīti puthujjanā, puthu nānāpariḷāhehi paridayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā. nti. Puthujjanaṃ hīnaṃ nihīnaṃ omakaṃ lāmakaṃ chatukkaṃ parittanti evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – hīnamāhu puthujjanaṃ.

「凡夫」。以何义为凡夫?种种生烦恼故为凡夫,种种未破坏身见故为凡夫,种种仰视诸师面故为凡夫,种种未脱离一切趣故为凡夫,种种作种种行故为凡夫,种种被种种瀑流冲走故为凡夫,种种被种种热恼所热恼故为凡夫,种种被种种烧恼所烧恼故为凡夫,种种于五欲功德染着、贪求、执取、迷醉、耽着、缚着、系缚、束缚故为凡夫,种种被五盖覆盖、遮蔽、障蔽、隐藏、覆藏、遮没故为凡夫。「称凡夫为下劣」:凡夫下劣、卑下、微小、低劣、粗劣、少分,如是彼等说、如是说、如是语、如是显示、如是称呼——称凡夫为下劣。

Tenāha bhagavā –

因此世尊说:

‘‘Eko pubbe caritvāna, methunaṃ yo nisevati;

「独自行后,行欲法者,」

Yānaṃ bhantaṃva taṃ loke, hīnamāhu puthujjana’’nti.

「彼于世间如狂车,称凡夫为下劣。」

ti. Katamo yaso? Idhekacco pubbe samaṇabhāve sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ – ayaṃ yaso. Katamā kitti? Idhekacco pubbe samaṇabhāve kittivaṇṇagato hoti paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno – suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā piṇḍapātikoti vā paṃsukūlikoti vā tecīvarikoti vā sapadānacārikoti vā khalupacchābhattikoti vā nesajjikoti vā yathāsanthatikoti vā paṭhamassa jhānassa lābhīti vā dutiyassa jhānassa lābhīti vā tatiyassa jhānassa lābhīti vā catutthassa jhānassa lābhīti vā ākāsānañcāyatanasamāpattiyā lābhīti vā viññāṇañcāyatanasamāpattiyā lābhīti vā ākiñcaññāyatanasamāpattiyā lābhīti vā nevasaññānāsaññāyatanasamāpattiyā lābhīti vā, ayaṃ kittīti – yaso kitti ca yā pubbe.

什么是名声?这里,某人在以前的沙门生活中被尊敬、被尊重、被崇敬、被供养、被恭敬,获得衣、食、住所、病者所需之药资具——这是名声。什么是声誉?这里,某人在以前的沙门生活中达到声誉赞叹,是贤智者、聪慧者、有慧者、多闻者、善说者、具善辩才者——或作为持经者,或作为持律者,或作为说法者,或作为住林野者,或作为常乞食者,或作为尘堆衣者,或作为持三衣者,或作为次第乞食者,或作为食后不食者,或作为常坐不卧者,或作为随处住者,或作为第一禅那的获得者,或作为第二禅那的获得者,或作为第三禅那的获得者,或作为第四禅那的获得者,或作为空无边处等至的获得者,或作为识无边处等至的获得者,或作为无所有处等至的获得者,或作为非想非非想处等至的获得者——这是声誉。以前的名声与声誉。

ti. Tassa aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa so ca yaso sā ca kitti hāyati parihāyati paridhaṃsati paripatati antaradhāyati vippalujjatīti – yaso kitti ca yā pubbe hāyate vāpi tassa sā.

其后,他舍弃佛、法、僧、学,还俗于下劣,那名声与那声誉衰退、衰损、毁坏、败坏、消失、离散。以前的名声与声誉,对他来说衰退。

ti. nti pubbe samaṇabhāve yaso kitti ca, aparabhāge buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; etaṃ sampattiṃ vipattiṃ. ti passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etampi disvā. ti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Khuddako sīlakkhandho, mahanto sīlakkhandho. Sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

以前在沙门生活中的名声与声誉,其后舍弃佛、法、僧、学而还俗于下劣者的恶名与恶誉;这是成就与失败。见到、衡量、确定、辨别、使明了之后——也见到这个。三学——增上戒学、增上心学、增上慧学。什么是增上戒学?这里,比库是持戒者,以巴帝摩卡律仪防护而住,具足正行与行处,于微细的罪过中见到怖畏,受持学习于诸学处。小戒蕴、大戒蕴。戒是基础、根本、行、律仪、防护、门、首要,为了诸善法的获得——这是增上戒学。

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

什么是增上心学?这里,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,具足第一禅那而住……具足第二禅那……具足第三禅那……具足第四禅那而住——这是增上心学。

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti , ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā. nāma yo so asaddhammo…pe… taṃkāraṇā vuccati methunadhammo.

什么是增上慧学?这里,比库是有慧者,具足导向生灭的慧,具足圣者的、洞察的、正导向苦尽的慧。他如实了知「这是苦」,如实了知「这是苦集」,如实了知「这是苦灭」,如实了知「这是导向苦灭之道」,如实了知「这些是漏」,如实了知「这是漏集」,如实了知「这是漏灭」,如实了知「这是导向漏灭之道」——这是增上慧学。名为那不正法……因此被称为交媾法。

ti. Methunadhammassa pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya, sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – etampi disvā sikkhetha, methunaṃ vippahātave.

为了舍断交媾法、为了止息、为了舍弃、为了寂止,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,应见而学,应观察而学,应确立心而学,应以信胜解而学,应策励精进而学,应现起念而学,应等持心而学,应以慧了知而学,应证知应证知者而学,应遍知应遍知者而学,应舍断应舍断者而学,应修习应修习者而学,应作证应作证者而学,应行、应正行、应受持而行——也见到这个,应学,为了完全舍断交媾。

Tenāha bhagavā –

因此,世尊说——

‘‘Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;

「以前的名声与声誉,对他来说衰退;」

Etampi disvā sikkhetha, methunaṃ vippahātave’’ti.

见此之后,应当学习舍断交媾。

ti. Kāmasaṅkappena byāpādasaṅkappena vihiṃsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyati . Yathā ulūko rukkhasākhāyaṃ mūsikaṃ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā kotthu nadītīre macche magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā biḷāro sandhisamalasaṅkaṭire mūsikaṃ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā gadrabho vahacchinno sandhisamalasaṅkaṭire jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevaṃ so vibbhantako kāmasaṅkappena byāpādasaṅkappena vihiṃsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyatīti – saṅkappehi pareto so kapaṇo viya jhāyati.

被欲寻、嗔寻、害寻、见寻所触、所缠、所迷惑、所具足、所覆盖,如贫穷者、如愚钝者、如愚痴者禅思、思惟、深思、遍思。犹如猫头鹰在树枝上寻找老鼠而禅思、思惟、深思、遍思,犹如鹭在河岸寻找鱼而禅思、思惟、深思、遍思,犹如猫在墙角、垃圾堆、狭巷寻找老鼠而禅思、思惟、深思、遍思,犹如驴子负重疲惫在墙角、垃圾堆、狭巷禅思、思惟、深思、遍思;如是,那还俗者被欲寻、嗔寻、害寻、见寻所触、所缠、所迷惑、所具足、所覆盖,如贫穷者、如愚钝者、如愚痴者禅思、思惟、深思、遍思——被诸寻所缠,他如贫穷者禅思。

ti. nti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti – ‘‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, yaṃ tvaṃ evarūpaṃ uḷāraṃ satthāraṃ labhitvā evaṃ svākkhāte dhammavinaye pabbajitvā evarūpaṃ ariyagaṇaṃ labhitvā hīnassa methunadhammassa kāraṇā buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattosi. Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, satipi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesū’’ti. Tesaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhiṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvā maṅku hoti, pīḷito ghaṭṭito byādhito domanassito hoti. ti tathāvidho tādiso tassaṇṭhito tappakāro tappaṭibhāgo. Yo so vibbhantakoti – sutvā paresaṃ nigghosaṃ maṅku hoti tathāvidho.

戒师或老师或同戒师者或同老师者或朋友或相识者或亲戚或同伴呵责:「具寿,你无所得,你难得,你得到如此殊胜的导师,在如是善说的法与律中出家,得到如此圣众,却为了卑劣的交媾法之因,舍弃佛、法、僧、学,还归于卑劣。你对善法竟然没有信,对善法竟然没有惭,对善法竟然没有愧,对善法竟然没有精进,对善法竟然没有念,对善法竟然没有慧。」听闻、听到、把握、忆持、了知他们的言语、劝告、教诫、教导、教示之后,他羞愧、受压迫、受折磨、受苦恼、忧恼。如是那样、那种、那状态、那种类、那相似。那还俗者——听闻他人的呵责后,如是那样而羞愧。

Tenāha bhagavā –

因此世尊说:

‘‘Saṅkappehi pareto so, kapaṇo viya jhāyati;

「被诸寻所缠,他如贫穷者禅思;

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho’’ti.

听闻他人的呵责,如是那样而羞愧。」

ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. ti tīṇi satthāni – kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Tividhaṃ kāyaduccaritaṃ kāyasatthaṃ, catubbidhaṃ vacīduccaritaṃ vacīsatthaṃ, tividhaṃ manoduccaritaṃ manosatthaṃ. ti. Upajjhāyehi vā ācariyehi vā samānupajjhāyakehi vā samānācariyakehi vā mittehi vā sandiṭṭhehi vā sambhattehi vā sahāyehi vā codito sampajānamusā bhāsati. ‘‘Abhirato ahaṃ, bhante, ahosiṃ pabbajjāya. Mātā me posetabbā, tenamhi vibbhanto’’ti bhaṇati . ‘‘Pitā me posetabbo , tenamhi vibbhanto’’ti bhaṇati. ‘‘Bhātā me posetabbo… bhaginī me posetabbā… putto me posetabbo… dhītā me posetabbā… mittā me posetabbā… amaccā me posetabbā… ñātakā me posetabbā… sālohitā me posetabbā, tenamhi vibbhanto’’ti bhaṇati. Vacīsatthaṃ karoti saṅkaroti janeti sañjaneti nibbatteti abhinibbattetīti – atha satthāni kurute, paravādehi codito.

「然后」:这是句连接、句结合、句完成、字母组合、文字连结、词句次第——「然后」。「诸刀」:三种刀——身刀、语刀、意刀。三种身恶行是身刀,四种语恶行是语刀,三种意恶行是意刀。「他作」:被戒师或老师或同戒师者或同老师者或朋友或相识者或亲戚或同伴呵责后,他故意说妄语。他说:「尊者,我喜乐出家。我的母亲需要扶养,因此我还俗。」他说:「我的父亲需要扶养,因此我还俗。」他说:「我的兄弟需要扶养……我的姊妹需要扶养……我的儿子需要扶养……我的女儿需要扶养……我的朋友需要扶养……我的大臣需要扶养……我的亲戚需要扶养……我的血亲需要扶养,因此我还俗。」他作语刀、混乱、生起、令生起、产生、令产生——然后他作诸刀,被他人的言语呵责。

ti. Eso tassa mahāgedho mahāvanaṃ mahāgahanaṃ mahākantāro mahāvisamo mahākuṭilo mahāpaṅko mahāpalipo mahāpalibodho mahābandhanaṃ, yadidaṃ sampajānamusāvādoti – esa khvassa mahāgedho.

「这确实是他的大险难」:这是他的大林、大密林、大旷野、大险处、大曲路、大泥沼、大泥潭、大障碍、大束缚,即故意妄语——这确实是他的大险难。

ti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti, ‘‘jānaṃ’’ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati – idaṃ vuccati mosavajjaṃ.

三、所谓妄语罪,即是妄语。此中,某人被带到集会,或被带到众中,或被带到亲族中间,或被带到团体中间,或被带到王族中间,被传唤作证人被询问——「喂,善男子,你知道什么就说什么」,他不知道却说「我知道」,或知道却说「我不知道」,或没看见却说「我看见」,或看见了却说「我没看见」。如此,为了自己的缘故,或为了他人的缘故,或为了些微利益的缘故,他故意说妄语——这称为妄语罪。

Api ca tīhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti. Imehi tīhākārehi musāvādo hoti. Api ca catūhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ. Imehi catūhākārehi musāvādo hoti. Api ca pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya saññaṃ, vinidhāya bhāvaṃ. Imehi aṭṭhahākārehi musāvādo hoti. ti. Mosavajjaṃ pagāhati ogāhati ajjhogāhati pavisatīti – mosavajjaṃ pagāhati.

再者,以三种行相成为妄语。他事先有「我将说妄语」,正说时有「我正在说妄语」,说了之后有「我已说了妄语」。以这三种行相成为妄语。再者,以四种行相成为妄语。他事先有「我将说妄语」,正说时有「我正在说妄语」,说了之后有「我已说了妄语」,舍弃正见。以这四种行相成为妄语。再者,以五种行相……以六种行相……以七种行相……以八种行相成为妄语。他事先有「我将说妄语」,正说时有「我正在说妄语」,说了之后有「我已说了妄语」,舍弃正见,舍弃认可,舍弃喜好,舍弃想,舍弃存在。以这八种行相成为妄语。三、沉入妄语罪、潜入、深入、进入——沉入妄语罪。

Tenāha bhagavā –

因此,世尊说——

‘‘Atha satthāni kurute, paravādehi codito;

「然后他制造武器,被他人之说所责难;

Esa khvassa mahāgedho, mosavajjaṃ pagāhatī’’ti.

这确实是他的大贪婪,他沉入了妄语罪。」

ti. Idhekacco pubbe samaṇabhāve kitti vaṇṇagato hoti – ‘‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno suttantikoti vā vinayadharoti vā dhammakathikoti vā…pe… nevasaññānāsaññāyatanasamāpattiyā lābhī’’ti vā . Evaṃ ñāto hoti paññāto samaññāto hotīti – paṇḍitoti samaññāto.

三、此中,某人先前在沙门状态时获得名声、赞誉——「贤智者、善巧者、有慧者、多闻者、善说者、有妙辩才者、通晓经者」或「持律者」或「说法者」或……乃至……「获得非想非非想处定者」。如此,他被知、被认知、被称为——被称为贤智者。

ti. Dvīhi kāraṇehi ekaccariyaṃ adhiṭṭhito – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena ekaccariyaṃ adhiṭṭhito? Sabbaṃ gharāvāsapalibodhaṃ chinditvā…pe… evaṃ pabbajjāsaṅkhātena ekaccariyaṃ adhiṭṭhito. Kathaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ adhiṭṭhito? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni…pe… evaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ adhiṭṭhitoti – ekaccariyaṃ adhiṭṭhito.

三、以两种原因确立独住——以出家之名或以离群独居之义。如何以出家之名确立独住?断除一切在家的障碍……乃至……如此以出家之名确立独住。如何以离群独居之义确立独住?他如此出家后,独自住于森林、林野、边地……乃至……如此以离群独居之义确立独住——确立独住。

ti. nāma yo so asaddhammo gāmadhammo…pe… taṃkāraṇā vuccati methunadhammo. ti. So aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā methunadhamme yutto payutto āyutto samāyuttoti – sa cāpi methune yutto.

三、所谓欲法,即是那非正法、村法……乃至……因此称为交媾法。三、他后来舍弃佛、法、僧、学,还俗从事低劣行,从事交媾法、结合、连结、相结合——他也结合于交媾。

ti. Kapaṇo viya mando viya momūho viya kissati parikissati parikilissati. Pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Evampi kissati parikissati parikilissati. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti , kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cirakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Evampi kissati parikissati parikilissati.

如贫穷者、如愚钝者、如愚痴者般受苦、遍受苦、遍受杂染。他杀生，不与取，破门而入，抢夺财物，入室行窃，拦路抢劫，与人妻通，说妄语。如此受苦、遍受苦、遍受杂染。诸王捉住他后，施以种种刑罚——用鞭打，用藤条打，用棍棒打，断手，断足，断手足，割耳，割鼻，割耳鼻，作粥锅刑，作贝秃刑，作罗睺口刑，作火鬘刑，作燃手刑，作草衣刑，作树皮衣刑，作羚羊刑，作钩肉刑，作钱币刑，作碱水浴刑，作转轴刑，作稻草座刑，用热油浇，令狗啃食，活着穿刺于桩上，用剑斩首。如此受苦、遍受苦、遍受杂染。

Atha vā kāmataṇhāya abhibhūto pariyādinnacitto bhoge pariyesanto nāvāya mahāsamuddaṃ pakkhandati, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṃ gacchati, takkolaṃ gacchati, takkasīlaṃ gacchati, kālamukhaṃ gacchati, purapūraṃ gacchati, vesuṅgaṃ gacchati, verāpathaṃ gacchati, javaṃ gacchati, tāmaliṃ gacchati, vaṅgaṃ gacchati, eḷabandhanaṃ gacchati, suvaṇṇakūṭaṃ gacchati, suvaṇṇabhūmiṃ gacchati, tambapāṇiṃ gacchati, suppādakaṃ gacchati, bhārukacchaṃ gacchati, suraṭṭhaṃ gacchati, bhaṅgalokaṃ gacchati, bhaṅgaṇaṃ gacchati, saramataṃ gaṇaṃ gacchati, yonaṃ gacchati , paramayonaṃ gacchati, vinakaṃ gacchati, mūlapadaṃ gacchati, marukantāraṃ gacchati, jaṇṇupathaṃ gacchati, ajapathaṃ gacchati, meṇḍapathaṃ gacchati, saṅkupathaṃ gacchati, chattapathaṃ gacchati, vaṃsapathaṃ gacchati, sakuṇapathaṃ gacchati, mūsikapathaṃ gacchati, daripathaṃ gacchati, vettācāraṃ gacchati. Evampi kissati parikissati parikilissati.

或者被欲渴爱征服、心被占据，为寻求财富而乘船进入大海，面对寒冷、面对炎热，受虻、蚊、风、热、爬虫触恼所逼迫，为饥渴所苦而前往提古巴，前往答古喇，前往答咖西喇，前往咖喇木卡，前往普拉普拉，前往韦孙嘎，前往韦拉巴他，前往加瓦，前往答马林，前往旺嘎，前往伊喇班达那，前往苏瓦那古答，前往苏瓦那布弥，前往答巴巴尼，前往苏巴达咖，前往巴汝咖恰，前往苏拉他，前往邦嘎咯咖，前往邦嘎那，前往沙拉马答嘎那，前往尤那，前往巴拉马尤那，前往维那咖，前往穆喇巴达，前往马汝甘答拉，前往加努巴他，前往阿加巴他，前往门达巴他，前往桑古巴他，前往恰他巴他，前往旺沙巴他，前往沙古那巴他，前往穆西咖巴他，前往达利巴他，前往韦他恰拉。如此受苦、遍受苦、遍受杂染。

Gavesanto na vindati, alābhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kissati parikissati parikilissati.

寻求而不得，以不得为因而感受苦与忧。如此受苦、遍受苦、遍受杂染。

Gavesanto vindati, laddhāpi ārakkhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggī daheyyuṃ, na udakaṃ vaheyya, na apiyā dāyādā hareyyu’’nti. Tassa evaṃ ārakkhato gopayato te bhogā vippalujjanti. So vippayogamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kissati parikissati parikilissatīti – sa cāpi methune yutto, mandova parikissati.

寻求而得，得后以守护为因而感受苦与忧——「如何使我的财富不被诸王夺去，不被盗贼夺去，不被火烧毁，不被水冲走，不被不爱的继承人夺去」。当他如此守护、保护时，那些财富失散了。他以别离为因而感受苦与忧。如此受苦、遍受苦、遍受杂染——那位与交媾结合者，如愚钝者般遍受苦。

Tenāha bhagavā –

因此世尊说——

‘‘Paṇḍitoti samaññāto, ekaccariyaṃ adhiṭṭhito;

「被称为智者，确立于独行；他若与交媾结合，如愚钝者般遍受苦。」

Sa cāpi methune yutto, mandova parikissatī’’ti.

「被称为智者，确立于独行；他若与交媾结合，如愚钝者般遍受苦。」

ti. nti pubbe samaṇabhāve yaso ca kitti ca, aparabhāge buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; etaṃ sampattiṃ vipattiñca. ti jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti. vuccati ñāṇaṃ. Yā paññā pajānanā…pe… saṅgajālamaticca so muni. ti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloketi – etamādīnavaṃ ñatvā muni pubbāpare idha.

「前」即先前沙门状态时的名声与荣誉,「后」即舍弃佛、法、僧、学而还俗后的恶名与不荣誉;这是成就与失败。「知」即了知、衡量、确定、辨别、明了。「慧」即所谓智。即慧、了知……乃至……超越执着之网的牟尼。「此」即此见、此忍、此意乐、此取、此法、此律、此法律、此教说、此梵行、此导师教诫、此自身、此人间世——知此过患后,牟尼于此前后。

ti. Dvīhi kāraṇehi ekaccariyaṃ daḷahaṃ kareyya – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena ekaccariyaṃ daḷhaṃ kareyya? Sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. Evaṃ pabbajjāsaṅkhātena ekaccariyaṃ daḷhaṃ kareyya.

以两种原因应使独行坚固——即以出家之名或以离群之义。如何以出家之名使独行坚固?断除一切在家的障碍,断除妻子儿女的障碍,断除亲族的障碍,断除朋友同伴的障碍,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,到达无所有的状态,独自行、住、威仪、行持、守护、生活、度日。如此以出家之名使独行坚固。

Kathaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ daḷhaṃ kareyya? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭiseveyya appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gaccheyya, eko tiṭṭheyya, eko nisīdeyya, eko seyyaṃ kappeyya, eko gāmaṃ piṇḍāya paviseyya, eko paṭikkameyya, eko raho nisīdeyya, eko caṅkamaṃ adhiṭṭheyya, eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. Evaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ daḷhaṃ kareyyāti – ekaccariyaṃ daḷhaṃ kareyya, thiraṃ kareyya, daḷhaṃ samādāno assa, avaṭṭhitasamādāno assa kusalesu dhammesūti – ekaccariyaṃ daḷhaṃ kayirā.

如何以离群之义使独行坚固?如此出家之人,独自亲近森林、林野、边地的住所,少声、少音、无人、远离人群、适合独坐的地方。他独自去,独自站,独自坐,独自卧,独自入村乞食,独自返回,独自坐于隐处,独自决意经行,独自行、住、威仪、行持、守护、生活、度日。如此以离群之义使独行坚固——应使独行坚固,应使之稳固,应是坚固的受持,应是不退转的受持诸善法——应使独行坚固。

nti. nāma yo so asaddhammo gāmadhammo…pe… taṃkāraṇā vuccati methunadhammo. Methunadhammaṃ na seveyya na niseveyya na saṃseveyya na paṭiseveyya na careyya na samācareyya na samādāya vatteyyāti – na nisevetha methunaṃ.

名为那不正法、村法……因此称为淫欲法。不应行淫欲法,不应习行,不应常行,不应亲近,不应行,不应遍行,不应受持而行——不应习行淫欲。

Tenāha bhagavā –

因此世尊说——

‘‘Etamādīnavaṃ ñatvā, muni pubbāpare idha;

「知此过患已,牟尼于此世,前后诸圣者;

Ekaccariyaṃ daḷhaṃ kayirā, na nisevetha methuna’’nti.

应使独行固,不应习淫欲。」

ti. ti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko…pe… ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. Cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. Upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. ti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. ti vivekaññeva sikkheyya ācareyya samācareyya samādāya vatteyyāti – vivekaññeva sikkhetha.

有三种远离——身远离、心远离、依远离。什么是身远离……这是依远离。身远离是为了身体远离者、乐于出离者。心远离是为了心清净者、到达最上清净者。依远离是为了无依者、到达无行者。有三学——增上戒学、增上心学、增上慧学……这是增上慧学。应学远离,应行,应遍行,应受持而行——应学远离。

nti. vuccanti buddhā ca buddhasāvakā ca paccekabuddhā ca. Ariyānaṃ etaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ yadidaṃ vivekacariyāti – etaṃ ariyānamuttamaṃ.

称为诸佛、佛弟子及辟支佛。对诸圣者而言,这是最上、最胜、殊胜、第一、至上、最尊,即远离行——这是诸圣者的最上。

ti. Kāyavivekacariyāya unnatiṃ na kareyya, unnamaṃ na kareyya, mānaṃ na kareyya, thāmaṃ na kareyya, thambhaṃ na kareyya, na tena mānaṃ janeyya, na tena thaddho assa patthaddho paggahitasiroti – tena seṭṭho na maññetha.

他不应以身远离行而自高,不应自举,不应起慢,不应起强,不应起僵,不应由此而生慢,不应由此而傲慢、顽固、昂首——因此不应认为自己最胜。

ti. So nibbānassa santike sāmantā āsanne avidūre upakaṭṭheti – sa ve nibbānasantike.

他住于涅槃的近处、邻近、不远、接近——他确实在涅槃近处。

Tenāha bhagavā –

因此世尊说——

‘‘Vivekaññeva sikkhetha, etaṃ ariyānamuttamaṃ;

「应当只修习远离,这是圣者中的最上;

Na tena seṭṭho maññetha, sa ve nibbānasantike’’ti.

不应因此认为自己最胜,他确实在涅槃近处。」

ti. Rittassa vivittassa pavivittassa , kāyaduccaritena rittassa vivittassa pavivittassa. 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 rittassa vivittassa pavivittassa. ti. ṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ti carato viharato iriyato vattato pālayato yapayato yāpayatoti – rittassa munino carato.

空的、远离的、离去的,由身恶行而空的、远离的、离去的。由语恶行……(中略)……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……由僵……由激……由慢……由过慢……由醉……由放逸……由一切烦恼……由一切恶行……由一切热恼……由一切热苦……由一切热恼……由一切不善行而空的、远离的、离去的。这称为智……(中略)……超越了结缚之网的牟尼。行、住、威仪、活动、守护、维持、维生——空的牟尼之行。

ti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā kāmesu anapekkhamāno cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – kāmesu anapekkhino.

总说有二种欲——所欲与烦恼欲……(中略)……这些称为所欲……(中略)……这些称为烦恼欲。遍知所欲,舍断烦恼欲,已舍断、已驱除、已使之灭尽、已使之不存在,于诸欲中无所期待,已吐欲、已舍欲、已离欲、已断欲、已弃绝欲,离贪、已吐贪、已舍贪、已离贪、已断贪、已弃绝贪,无欲、寂灭、清凉、感受乐、以梵行的自己而住——于诸欲中无所期待。

ti. ti sattādhivacanaṃ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Te kāmoghaṃ tiṇṇassa bhavoghaṃ tiṇṇassa diṭṭhoghaṃ tiṇṇassa avijjoghaṃ tiṇṇassa sabbasaṅkhārapathaṃ tiṇṇassa uttiṇṇassa nittiṇṇassa atikkantassa samatikkantassa vītivattassa pāraṃ gatassa pāraṃ pattassa antaṃ gatassa antaṃ pattassa koṭiṃ gatassa koṭiṃ pattassa pariyantaṃ gatassa pariyantaṃ pattassa vosānaṃ gatassa vosānaṃ pattassa tāṇaṃ gatassa tāṇaṃ pattassa leṇaṃ gatassa leṇaṃ pattassa saraṇaṃ gatassa saraṇaṃ pattassa abhayaṃ gatassa abhayaṃ pattassa accutaṃ gatassa accutaṃ pattassa amataṃ gatassa amataṃ pattassa nibbānaṃ gatassa nibbānaṃ pattassa icchanti sādiyanti patthayanti pihayanti abhijappanti. Yathā iṇāyikā ānaṇyaṃ patthenti pihayanti, yathā ābādhikā ārogyaṃ patthenti pihayanti, yathā bandhanabaddhā bandhanamokkhaṃ patthenti pihayanti, yathā dāsā bhujissaṃ patthenti pihayanti, yathā kantāraddhānapakkhandā khemantabhūmiṃ patthenti pihayanti; evamevaṃ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā te kāmoghaṃ tiṇṇassa bhavoghaṃ tiṇṇassa…pe… nibbānaṃ gatassa nibbānaṃ pattassa icchanti sādiyanti patthayanti pihayanti abhijappantīti – oghatiṇṇassa pihayanti, kāmesu gadhitā pajā.

众生是指染着于诸欲、贪求、执取、迷醉、耽溺、缠缚、缠缚着、被缠缚的有情。他们对已度欲流者、已度有流者、已度见流者、已度无明流者、已度一切行道者、已度、已出离、已超越、已超越、已越过、已到彼岸、已达彼岸、已到边际、已达边际、已到究竟、已达究竟、已到终点、已达终点、已到依护、已达依护、已到洞窟、已达洞窟、已到归依、已达归依、已到无畏、已达无畏、已到不死、已达不死、已到甘露、已达甘露、已到涅槃、已达涅槃者,希求、欢喜、期待、渴望、祈愿。如同负债者期待、渴望无债,如同病人期待、渴望健康,如同被缚者期待、渴望解脱束缚,如同奴隶期待、渴望自由,如同行于旷野险道者期待、渴望安稳之地;同样地,染着于诸欲、贪求、执取、迷醉、耽溺、缠缚、缠缚着、被缠缚的有情,他们对已度欲流者、已度有流者……(中略)……已到涅槃、已达涅槃者,希求、欢喜、期待、渴望、祈愿——执着于诸欲的众生渴望已度流者。

Tenāha bhagavā –

因此,世尊说:

‘‘Rittassa munino carato, kāmesu anapekkhino;

「空的牟尼行走,于诸欲无所期待;

Oghatiṇṇassa pihayanti, kāmesu gadhitā pajā’’ti.

已渡瀑流者,为诸欲所缚的众生羡慕。」

Tissametteyyasuttaniddeso sattamo. · 帝萨弥勒经分别第七