8. Pasūrasuttaniddeso8. 巴苏拉经分别
8. Pasūrasuttaniddeso8. 巴苏拉经分别
Atha pasūrasuttaniddesaṃ vakkhati –
其次,将说「巴苏拉经」之义疏──
ti. Idheva suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko … 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 suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – idheva suddhiṃ iti vādayanti.
「在此处清净」等。在此处,他们说、谈论、宣说、阐明、表述净、清净、遍净、解脱、离系、遍解脱。「世间是常,唯此是真实,其余是虚妄」,如此说、谈论、宣说、阐明、表述净、清净、遍净、解脱、离系、遍解脱。「世间是无常……世间是有边……世间是无边……命即是身……命是一身是另一……如来死后存在……如来死后不存在……如来死后既存在又不存在……如来死后既非存在又非不存在,唯此是真实,其余是虚妄」,如此说、谈论、宣说、阐明、表述净、清净、遍净、解脱、离系、遍解脱──「在此处清净」,如此主张。
ti. Attano satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ ṭhapetvā sabbe paravāde khipanti ukkhipanti parikkhipanti. ‘‘So satthā na sabbaññū, dhammo na svākkhāto , gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā , maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā mutti vā vimutti vā parimutti vā, na tattha sujjhanti vā visujjhanti vā parisujjhanti vā muccanti vā vimuccanti vā parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittā’’ti – evamāhaṃsu evaṃ vadanti evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – nāññesu dhammesu visuddhimāhu.
「不在其他诸法中说清净」等。除了自己的导师、法说、团体、见、道迹、道之外,他们诽谤、排斥、驳斥一切其他学说。「那位导师不是一切知者,法不是善说,团体不是善行道者,见不是吉祥的,道迹不是善施设的,道不是导出的,在那里没有净或清净或遍净或解脱或离系或遍解脱,在那里不能净化或清净化或遍净化或解脱或离系或遍解脱,是低劣的、卑下的、微小的、拙劣的、四足的、少分的」──如此他们说、如此谈论、如此宣说、如此阐明、如此表述──「不在其他诸法中说清净」。
ti. ti yaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissitā ānissitā allīnā upagatā ajjhositā adhimuttā. ti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. ti subhavādā sobhanavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – yaṃ nissitā tattha subhaṃ vadānā.
「依所依者在那里说善」等。依止、依靠、执着、趋向、耽着、胜解于那位导师、法说、团体、见、道迹、道。「以自己的见」等,以自己的见、自己的忍可、自己的喜好、自己的获得。「说善者」等,说善者、说美妙者、说智者、说坚固者、说理者、说因者、说相者、说原因者、说处者,「以自己的获得」──「依所依者在那里说善」。
ti. Puthū samaṇabrāhmaṇā puthū paccekasaccesu niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – paccekasaccesu puthū niviṭṭhā.
「众多沙门婆罗门深陷于各别真谛」等。众多沙门婆罗门深陷、安住、执着、趋向、耽着、胜解于众多各别真谛。「世间是常,唯此是真实,其余是虚妄」,如此深陷、安住、执着、趋向、耽着、胜解。「世间是无常……乃至……如来死后既非存在又非不存在,唯此是真实,其余是虚妄」,如此深陷、安住、执着、趋向、耽着、胜解──「众多深陷于各别真谛」。
Tenāha bhagavā –
因此世尊说──
‘‘Idheva suddhiṃ iti vādayanti, nāññesu dhammesu visuddhimāhu;
「『在此处清净』,如此主张,不在其他诸法中说清净;
Yaṃ nissitā tattha subhaṃ vadānā, paccekasaccesu puthū niviṭṭhā’’ti.
依所依者在那里说善,众多深陷于各别真谛。」
ti. ti te vādakāmā vādatthikā vādādhippāyā vādapurekkhārā vādapariyesanaṃ carantā. ti khattiyaparisaṃ brāhmaṇaparisaṃ gahapatiparisaṃ samaṇaparisaṃ vigayha ogayha ajjhogāhetvā pavisitvāti – te vādakāmā parisaṃ vigayha.
「他们欲论、为论、意图论、以论为先、从事寻求论」。他们进入、深入、浸入、进入刹帝利众、婆罗门众、居士众、沙门众。「他们欲论,进入众」。
nti. ti dve janā dve kalahakārakā dve bhaṇḍanakārakā dve bhassakārakā dve vivādakārakā dve adhikaraṇakārakā dve vādino dve sallāpakā; te aññamaññaṃ bālato hīnato nihīnato omakato lāmakato chatukkato parittato dahanti passanti dakkhanti olokenti nijjhāyanti upaparikkhantīti – bālaṃ dahantī mithu aññamaññaṃ.
「互相」。两人、两个争吵者、两个诤论者、两个喧哗者、两个争论者、两个诤事者、两个论者、两个对话者;他们互相视对方为愚者、劣者、卑劣者、微小者、低劣者、四足者、微少者,烧、见、看、观、思惟、审察。「互相视为愚者」。
nti. Aññaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissitā ānissitā allīnā upagatā ajjhositā adhimuttā. vuccati kalaho bhaṇḍanaṃ viggaho vivādo medhagaṃ. Atha vā nti anojavantī nisākathā kathojjaṃ vadanti, kalahaṃ vadanti, bhaṇḍanaṃ vadanti, viggahaṃ vadanti, vivādaṃ vadanti, medhagaṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – vadanti te aññasitā kathojjaṃ.
「他们依止其他导师、说法者、群体、见、道迹、道,依止、依附、执着、趋向、耽着、胜解」。这被称为争吵、诤论、争执、争论、诤事。或者「他们说无益的话、无用的话、说话题、说争吵、说诤论、说争执、说争论、说诤事,说、讲、显示、施设」。「他们依止他者而说话题」。
ti. ti pasaṃsakāmā pasaṃsatthikā pasaṃsādhippāyā pasaṃsapurekkhārā pasaṃsapariyesanaṃ carantā. ti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – pasaṃsakāmā kusalāvadānā.
「欲赞叹、为赞叹、意图赞叹、以赞叹为先、从事寻求赞叹」。「善说者、智者说、坚固说、理说、因说、相说、原因说、处说,依自己所得」。「欲赞叹,说善巧」。
Tenāha bhagavā –
因此世尊说——
‘‘Te vādakāmā parisaṃ vigayha, bālaṃ dahantī mithu aññamaññaṃ;
「他们欲论,进入众,互相视为愚者;
Vadanti te aññasitā kathojjaṃ, pasaṃsakāmā kusalāvadānā’’ti.
他们依止他者而说话题,欲赞叹,说善巧。」
ti. Khattiyaparisāya vā brāhmaṇaparisāya vā gahapatiparisāya vā samaṇaparisāya vā majjhe attano kathāyaṃ yutto payutto āyutto samāyutto sampayutto kathetunti – yutto kathāyaṃ parisāya majjhe.
「在众中从事于话」。在刹帝利众中、或婆罗门众中、或居士众中、或沙门众中,在中间从事、专事、致力、一起致力、共同致力于自己的话。「在众中从事于话」。
ti. nti pasaṃsaṃ thomanaṃ kittiṃ vaṇṇahāriyaṃ icchanto sādiyanto patthayanto pihayanto abhijappanto. ti pubbeva sallāpā kathaṃkathī vinighātī hoti. ‘‘Jayo nu kho me bhavissati, parājayo nu kho me bhavissati, kathaṃ niggahaṃ karissāmi, kathaṃ paṭikammaṃ karissāmi, kathaṃ visesaṃ karissāmi, kathaṃ paṭivisesaṃ karissāmi, kathaṃ āveṭhiyaṃ karissāmi, kathaṃ nibbeṭhiyaṃ karissāmi, kathaṃ chedaṃ karissāmi, kathaṃ maṇḍalaṃ karissāmī’’ti, evaṃ pubbeva sallāpā kathaṃkathī vinighāti hotīti – pasaṃsamicchaṃ vinighāti hoti.
「渴望赞叹、称赞、名声、美誉」:渴望、欢喜、希求、贪求、谈论赞叹、称赞、名声、美誉。「在交谈之前就疑虑、困扰」:在交谈之前就疑虑、困扰:「我将会胜利,还是我将会失败?我将如何制伏?我将如何反驳?我将如何胜过?我将如何反胜?我将如何缠绕?我将如何解开?我将如何切断?我将如何圆满?」如此,在交谈之前就疑虑、困扰——「渴望赞叹而疑虑、困扰」。
ti. Ye te pañhavīmaṃsakā parisā pārisajjā pāsārikā , te apaharanti. ‘‘Atthāpagataṃ bhaṇita’’nti atthato apaharanti, ‘‘byañjanāpagataṃ bhaṇita’’nti byañjanato apaharanti, ‘‘atthabyañjanāpagataṃ bhaṇita’’nti atthabyañjanato apaharanti, ‘‘attho te dunnīto, byañjanaṃ te duropitaṃ, atthabyañjanaṃ te dunnītaṃ duropitaṃ, niggaho te akato, paṭikammaṃ te dukkaṭaṃ, viseso te akato, paṭiviseso te dukkaṭo, āveṭhiyā te akatā, nibbeṭhiyā te dukkaṭā , chedo te akato, maṇḍalaṃ te dukkaṭaṃ visamakathaṃ dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsita’’nti apaharanti. ti . Apāhatasmiṃ maṅku hoti pīḷito ghaṭṭito byādhito domanassito hotīti – apāhatasmiṃ pana maṅku hoti.
「那些审问者、会众、会众成员、听众们驳倒他」:那些审问者、会众、会众成员、听众们驳倒他:「所说离义」,从义理上驳倒;「所说离文」,从文句上驳倒;「所说离义文」,从义理文句上驳倒;「你的义理引导得不好,你的文句阐述得不好,你的义理文句引导得不好、阐述得不好,你的制伏未作,你的反驳作得不好,你的胜过未作,你的反胜作得不好,你的缠绕未作,你的解开作得不好,你的切断未作,你的圆满作得不好,不平等的言说、说得不好、讲得不好、谈得不好、说得不好、讲得不好」,如此驳倒他。「被驳倒时则忧愁」:被驳倒时则忧愁、受压迫、受打击、受折磨、忧恼——「被驳倒时则忧愁」。
ti. Nindāya garahāya akittiyā avaṇṇahārikāya kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukarotīti – nindāya so kuppati. ti virandhamesī aparaddhamesī khalitamesī gaḷitamesī vivaramesīti – nindāya so kuppati randhamesī.
「因呵责而愤怒」:因呵责、责备、不名声、不美誉而愤怒、嗔恨、确立,显现愤怒、嗔恨、不满——「因呵责而愤怒」。「寻求破绽」:寻求破绽、寻求过失、寻求错误、寻求失误、寻求漏洞——「因呵责而愤怒,寻求破绽」。
Tenāha bhagavā –
因此世尊说——
‘‘Yutto kathāyaṃ parisāya majjhe, pasaṃsamicchaṃ vinighāti hoti;
「执着于言说,在会众中间,渴望赞叹而疑虑、困扰;
Apāhatasmiṃ pana maṅku hoti, nindāya so kuppati randhamesī’’ti.
被驳倒时则忧愁,因呵责而愤怒,寻求破绽。」
ti yaṃ tassa vādaṃ hīnaṃ nihīnaṃ parihīnaṃ parihāpitaṃ na paripūritaṃ, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – yamassa vādaṃ parihīnamāhu.
「他们说他的论点已衰退」:他的论点低劣、卑下、衰退、被舍弃、未圆满,他们如此说、如此讲、如此言、如此显示、如此宣说——「他们说他的论点已衰退」。
ti. Ye te pañhavīmaṃsakā parisā pārisajjā pāsārikā, te apaharanti. ‘‘Atthāpagataṃ bhaṇita’’nti atthato apaharanti, ‘‘byañjanāpagataṃ bhaṇita’’nti byañjanato apaharanti, ‘‘atthabyañjanāpagataṃ bhaṇita’’nti atthabyañjanato apaharanti, ‘‘attho te dunnīto, byañjanaṃ te duropitaṃ, atthabyañjanaṃ te dunnītaṃ duropitaṃ, niggaho te akato, paṭikammaṃ te dukkaṭaṃ, viseso te akato, paṭiviseso te dukkaṭo, āveṭhiyā te akatā, nibbeṭhiyā te dukkaṭā, chedo te akato, maṇḍalaṃ te dukkaṭaṃ visamakathaṃ dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsita’’nti, apaharantīti – apāhataṃ pañhavimaṃsakāse.
「被审问者们驳倒」:那些审问者、会众、会众成员、听众们驳倒他:「所说离义」,从义理上驳倒;「所说离文」,从文句上驳倒;「所说离义文」,从义理文句上驳倒;「你的义理引导得不好,你的文句阐述得不好,你的义理文句引导得不好、阐述得不好,你的制伏未作,你的反驳作得不好,你的胜过未作,你的反胜作得不好,你的缠绕未作,你的解开作得不好,你的切断未作,你的圆满作得不好,不平等的言说、说得不好、讲得不好、谈得不好、说得不好、讲得不好」,如此驳倒他——「被审问者们驳倒」。
ti. ti ‘‘aññaṃ mayā āvajjitaṃ aññaṃ cintitaṃ aññaṃ upadhāritaṃ, aññaṃ upalakkhitaṃ so mahāpakkho mahāpariso mahāparivāro; parisā cāyaṃ vaggā, na samaggā; samaggāya parisāya hetu kathāsallāpo puna bhañjissāmī’’ti, yā evarūpā vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattanti – paridevati. ti ‘‘tassa jayo’’ti socati ‘‘mayhaṃ parājayo’’ti socati, ‘‘tassa lābho’’ti socati, ‘‘mayhaṃ alābho’’ti socati, ‘‘tassa yaso’’ti socati, ‘‘mayhaṃ ayaso’’ti socati, ‘‘tassa pasaṃsā’’ti socati, ‘‘mayhaṃ nindā’’ti socati, ‘‘tassa sukha’’nti socati, ‘‘mayhaṃ dukkha’’nti socati, ‘‘so sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, ahamasmi asakkato agarukato amānito apūjito anapacito na lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjatīti – paridevati socati. ti hīnavādo nihīnavādo parihīnavādo parihāpitavādo na paripūravādoti – paridevati socati hīnavādo.
「我所作意的是一事,所思惟的是另一事,所持续思惟的是另一事,所观察的是另一事,他是大派系者、大人物、有大随从;而此众会是分裂的,非和合的;为了和合众会之因,我将再破坏谈话」,凡如此之语言、戏论、空论、饶舌、饶舌性、饶舌状态——悲泣。「他的胜利」而悲伤,「我的失败」而悲伤,「他的得」而悲伤,「我的不得」而悲伤,「他的名声」而悲伤,「我的恶名」而悲伤,「他的赞叹」而悲伤,「我的诽谤」而悲伤,「他的乐」而悲伤,「我的苦」而悲伤,「他被恭敬、被尊重、被尊敬、被供养、被礼敬,是衣、食、坐卧处、病者所需之药资具的获得者,而我不被恭敬、不被尊重、不被尊敬、不被供养、不被礼敬,非衣、食、坐卧处、病者所需之药资具的获得者」而悲伤、疲劳、悲泣、捶胸号哭、陷入痴迷——悲泣、悲伤。劣说者、卑劣说者、衰败说者、被衰败说者、非圆满说者——悲泣、悲伤、劣说者。
ti. So maṃ vādena vādaṃ accagā upaccagā atikkanto samatikkanto vītivattoti. Evampi upaccagā manti. Atha vā maṃ vādena vādaṃ abhibhavitvā ajjhottharitvā pariyādiyitvā maddayitvā carati viharati iriyati vattati pāleti yapeti yāpetīti. Evampi upaccagā manti. Anutthunā vuccati vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattanti – upaccagā manti anutthunāti.
他以论超越我的论、超胜、超越、完全超越、超脱。如此亦是「超越我」。或者,他以论战胜我的论、压倒、征服、摧破而行、住、威仪、转起、护持、维持、维持。如此亦是「超越我」。「以嘲笑」,所说的是语言、戏论、空论、饶舌、饶舌性、饶舌状态——「超越我」「以嘲笑」。
Tenāha bhagavā –
因此,世尊说——
‘‘Yamassa vādaṃ parihīnamāhu, apāhataṃ pañhavimaṃsakāse;
「当他们说他的论是衰败的,在问题考察之处被击败,
Paridevati socati hīnavādo, upaccagā manti anutthunātī’’ti.
劣说者悲泣、悲伤,『他超越我』而嘲笑。」
ti. ti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Ete diṭṭhikalahā diṭṭhibhaṇḍanā diṭṭhiviggahā diṭṭhivivādā diṭṭhimedhagā samaṇesu jātā sañjātā nibbattā abhinibbattā pātubhūtāti – ete vivādā samaṇesu jātā.
凡任何从此外的游方者所至、游方者所成就者。这些是见诤、见争论、见斗诤、见论争、见战斗,在沙门中生起、已生起、出生、已出生、显现——这些诤论在沙门中生起。
ti. Jayaparājayo hoti, lābhālābho hoti, yasāyaso hoti, nindāpasaṃsā hoti, sukhadukkhaṃ hoti, somanassadomanassaṃ hoti, iṭṭhāniṭṭhaṃ hoti, anunayapaṭighaṃ hoti, ugghātitanigghātitaṃ hoti, anurodhavirodho hoti, jayena cittaṃ ugghātitaṃ hoti parājayena cittaṃ nigghātitaṃ hoti, lābhena cittaṃ ugghātitaṃ hoti alābhena cittaṃ nigghātitaṃ hoti, yasena cittaṃ ugghātitaṃ hoti ayasena cittaṃ nigghātitaṃ hoti, pasaṃsāya cittaṃ ugghātitaṃ hoti nindāya cittaṃ nigghātitaṃ hoti, sukhena cittaṃ ugghātitaṃ hoti dukkhena cittaṃ nigghātitaṃ hoti, somanassena cittaṃ ugghātitaṃ hoti domanassena cittaṃ nigghātitaṃ hoti, unnatiyā cittaṃ ugghātitaṃ hoti onatiyā cittaṃ nigghātitaṃ hotīti – etesu ugghātinighāti hoti.
有胜与败,有得与不得,有名声与恶名,有诽谤与赞叹,有乐与苦,有喜与忧,有可意与不可意,有随顺与违逆,有举起与压下,有随顺与对抗,心因胜利而举起,心因失败而压下,心因得而举起,心因不得而压下,心因名声而举起,心因恶名而压下,心因赞叹而举起,心因诽谤而压下,心因乐而举起,心因苦而压下,心因喜而举起,心因忧而压下,心因高举而举起,心因低落而压下——在这些中有举起与压下。
nti. ti etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – nti. ṃ vuccati kalaho bhaṇḍanaṃ viggaho vivādo medhagaṃ. Atha vā nti anojavantī nisākathā kathojjaṃ na kareyya, kalahaṃ na kareyya, bhaṇḍanaṃ na kareyya, viggahaṃ na kareyya, vivādaṃ na kareyya, medhagaṃ na kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippayutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā virame kathojjaṃ.
「见此过患」,见到、看见、衡量、审察、明了、使明白此过患,在见诤、见争论、见斗诤、见论争、见战斗中——「见此过患」。「应离谈话之因」,所说的是诤、争论、斗诤、论争、战斗。或者,「应离谈话之因」,不应作引起执着的、有刺的谈话、谈话之因,不应作诤,不应作争论,不应作斗诤,不应作论争,不应作战斗,应舍断、除去、使终结、使不存在诤争论斗诤论争战斗,应从诤争论斗诤论争战斗远离、离、离去、出离、脱离、分离、解脱,以离缚之心而住——见此亦应离谈话之因。
ti. Pasaṃsalābhā añño attho natthi 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 natthi na santi na saṃvijjanti nupalabbhantīti – na haññadatthatthi pasaṃsalābhā.
三、除了称赞的获得之外,没有其他利益——没有自利,没有他利,没有两者之利;没有现法的利益,没有来世的利益;没有浅显的利益,没有深奥的利益;没有隐秘的利益,没有覆藏的利益;没有应被引导的利益,没有已被引导的利益;没有无过失的利益,没有无烦恼的利益;没有清净的利益,没有胜义的利益——不存在、不是、不被发现、不可得——除了称赞的获得之外,没有其他利益。
Tenāha bhagavā –
因此,世尊说——
‘‘Ete vivādā samaṇesu jātā, etesu ugghātinighāti hoti;
「这些诤论在沙门中生起,在这些当中有激动与击倒;
Etampi disvā virame kathojjaṃ, na haññadatthatthi pasaṃsalābhā’’ti.
见此之后,应停止论诤,除了称赞的获得之外,没有其他利益。」
ti. ti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā pasaṃsito thomito kittito vaṇṇito hotīti – pasaṃsito vā pana tattha hoti.
三、三、因自己的见、因自己的忍许、因自己的喜好、因自己的获得而被称赞、被赞叹、被称扬、被赞美——在那里,他是被称赞的。
ti. Khattiyaparisāya vā brāhmaṇaparisāya vā gahapatiparisāya vā samaṇaparisāya vā majjhe attano vādaṃ akkhāya ācikkhitvā anuvādaṃ akkhāya ācikkhitvā thambhayitvā brūhayitvā dīpayitvā jotayitvā voharitvā pariggaṇhitvāti – akkhāya vādaṃ parisāya majjhe.
三、在刹帝利众中,或在婆罗门众中,或在居士众中,或在沙门众中,在众中宣说、阐明自己的主张,宣说、阐明随顺之说,使之坚固、增广、显示、照明、详说、阐述——在众中宣说主张。
ti. So tena jayatthena tuṭṭho hoti haṭṭho pahaṭṭho attamano paripuṇṇasaṅkappo. Atha vā dantavidaṃsakaṃ hasamāno. ti so tena jayatthena unnato hoti unnamo dhajo sampaggāho ketukamyatā cittassāti – so hassatī unnamatī ca tena.
三、他因那胜利之义而满足、欢喜、极喜、心意满足、意愿圆满。或者,露齿而笑。三、他因那胜利之义而高举、高慢,如幢、如旗、如标帜、心的欲求——他因此而笑、而高举。
ti. Taṃ jayatthaṃ pappuyya pāpuṇitvā adhigantvā vinditvā paṭilabhitvā. ti yathā mano ahu, yathā citto ahu, yathā saṅkappo ahu, yathā viññāṇo ahūti – pappuyya tamatthaṃ yathā mano ahu.
三、达到那胜利之义、到达、证得、获得、得到。三、如心所愿,如意所愿,如思所愿,如识所愿——达到那义,如心所愿。
Tenāha bhagavā –
因此,世尊说:
‘‘Pasaṃsito vā pana tattha hoti, akkhāya vādaṃ parisāya majjhe;
「或者他在那里被赞叹,在会众中宣说其主张;
So hassatī unnamatī ca tena, pappuyya tamatthaṃ yathā mano ahū’’ti.
他因此而欢笑、高举,达到了那个目的,如其心所愿。」
ti. Yā unnati unnamo dhajo sampaggāho ketukamyatā cittassāti – yā unnati. ti sā tassa vighātabhūmi upaghātabhūmi pīḷanabhūmi ghaṭṭanabhūmi upaddavabhūmi upasaggabhūmīti – yā unnatī sāssa vighātabhūmi.
凡是高举、高举性、旗帜、执取、欲为标帜、心的——即高举。那是他的障碍之地、损害之地、压迫之地、冲突之地、灾难之地、障难之地——即高举是他的障碍之地。
ti. So puggalo mānañca vadati atimānañca vadatīti – mānātimānaṃ vadate paneso.
那个人说慢,也说过慢——他说慢与过慢。
ti. Etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – etampi disvā. ti na kalahaṃ kareyya na bhaṇḍanaṃ kareyya na viggahaṃ kareyya na vivādaṃ kareyya, na medhagaṃ kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippayutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā na vivādayetha.
见到这个过患,看见、衡量、审察、辨明、使之明了,在见诤、见争论、见冲突、见辩论、见斗诤中——见到这个之后。不应作诤、不应作争论、不应作冲突、不应作辩论、不应作斗诤,应舍断诤争论冲突辩论斗诤,应除去、使之终结、使之不存在,应远离诤争论冲突辩论斗诤、离去、离弃、出离、脱离、分离、解脱,以离缚之心而住——见到这个之后,不应辩论。
ti. ti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā diṭṭhikalahena diṭṭhibhaṇḍanena diṭṭhiviggahena diṭṭhivivādena diṭṭhimedhagena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – na hi tena suddhiṃ kusalā vadanti.
凡那些善巧于蕴者、善巧于界者、善巧于处者、善巧于缘起者、善巧于须跋者、善巧于正勤者、善巧于神足者、善巧于根者、善巧于力者、善巧于觉支者、善巧于道者、善巧于果者、善巧于涅槃者,那些善巧者不以见诤、见争论、见冲突、见辩论、见斗诤而说净、清净、遍净,解脱、离脱、遍脱,不说、不谈、不言、不显示、不宣说——善巧者确实不以那个而说净。
Tenāha bhagavā –
因此,世尊说:
‘‘Yā unnatī sāssa vighātabhūmi, mānātimānaṃ vadate paneso;
「凡是高举,那对他是破坏之地,他说慢与过慢;
Etampi disvā na vivādayetha, na hi tena suddhiṃ kusalā vadantī’’ti.
见此之后,不应争论,因为善巧者们不说由此而有清净。」
ti. ti sūro vīro vikkanto abhīrū achambhī anutrāsī apalāyī. ti rājakhādanīyena rājabhojanīyena puṭṭho posito apādito vaḍḍhitoti – sūro yathā rājakhādāya puṭṭho.
「勇士」:勇士、英雄、勇敢者、无畏者、无惊者、无恐者、不逃避者。「如同勇士被王食所养」:被王的副食、王的主食所喂养、滋养、养育、增长——如同勇士被王食所养。
nti. So gajjanto uggajjanto abhigajjanto eti upeti upagacchati paṭisūraṃ paṭipurisaṃ paṭisattuṃ paṭimallaṃ icchanto sādiyanto patthayanto pihayanto abhijappantoti – abhigajjameti paṭisūramicchaṃ.
「吼叫而来欲求对手」:他吼叫、咆哮、怒吼而来、到来、前往,欲求对手、对敌、敌人、对战者,愿意、接受、希求、渴望、祈求——吼叫而来欲求对手。
ti. Yeneva so diṭṭhigatiko tena palehi, tena vaja, tena gaccha, tena atikkama, so tuyhaṃ paṭisūro paṭipuriso paṭisattu paṭimalloti – yeneva so tena palehi sūra.
「勇士啊,你就往那见者去吧」:你就往那见者那里逃去、前往、去、超越,他是你的对手、对敌、敌人、对战者——勇士啊,你就往那里逃去吧。
ti. Pubbeva bodhiyā mūle ye paṭisenikarā kilesā paṭilomakarā paṭikaṇḍakakarā paṭipakkhakarā te natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. ti yadidaṃ yuddhatthāya kalahatthāya bhaṇḍanatthāya viggahatthāya vivādatthāya medhagatthāyāti – pubbeva natthi yadidaṃ yudhāya.
「先前在菩提树下就不存在那战斗」:在菩提树下之前,那些敌对的烦恼、违逆的、刺棘的、对立的,已不存在、不在、不存有、不可得,已舍断、已根除、已寂止、已止息、须跋再生起,已被智火所烧。「那战斗」:即为了战争、为了争吵、为了争论、为了诤讼、为了论争、为了辩论——先前就不存在那战斗。
Tenāha bhagavā –
因此,世尊说:
‘‘Sūro yathā rājakhādāya puṭṭho, abhigajjameti paṭisūramicchaṃ;
「如同勇士被王食所养,吼叫而来欲求对手;
Yeneva so tena palehi sūra, pubbeva natthi yadidaṃ yudhāyā’’ti.
「勇士,你应当往那边逃走,在战斗之前就没有这个了。」
ti ye dvāsaṭṭhidiṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā gaṇhitvā uggaṇhitvā parāmasitvā abhinivisitvā vivādayanti kalahaṃ karonti bhaṇḍanaṃ karonti ‘viggahaṃ karonti vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti – ye diṭṭhimuggayha vivādayanti.
即那些执取六十二见之中的某一见,取了、执取了、执着了、深入了之后而争论、起诤、起争执、起斗诤、起论诤、起口角——「你不了知此法律,我了知此法律,你怎能了知此法律?你是邪行者,我是正行者。我的话前后一致,你的话前后不一致。应先说的你后说,应后说的你先说。你长久思惟的被颠倒了。你的论被驳倒了,你被折服了。去为论的解脱而行,或者如果你能的话就解开吧」——那些执着见而争论者。
ti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti vādayanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti vādayanti kathenti bhaṇanti dīpayanti voharantīti – idameva saccanti ca vādayanti.
「世间是常的,唯此是真实,其余是虚妄」,如此论说、说、宣说、显示、施设。「世间是无常的……乃至……如来死后非有非非有,唯此是真实,其余是虚妄」,如此论说、说、宣说、显示、施设——「唯此是真实」,如此论说。
ti. Te tvaṃ diṭṭhigatike vadassu vādena vādaṃ, niggahena niggahaṃ, paṭikammena paṭikammaṃ, visesena visesaṃ, paṭivisesena paṭivisesaṃ, āveṭhiyāya āveṭhiyaṃ, nibbeṭhiyāya nibbeṭhiyaṃ, chedena chedaṃ, maṇḍalena maṇḍalaṃ, te tuyhaṃ paṭisūrā paṭipurisā paṭisattū paṭimallāti – te tvaṃ vadassū na hi tedha atthi. ti. Vāde jāte sañjāte nibbatte abhinibbatte pātubhūteyeva paṭisenikattā paṭilomakattā paṭibhaṇḍakattā paṭipakkhakattā kalahaṃ kareyyuṃ bhaṇḍanaṃ kareyyuṃ viggahaṃ kareyyuṃ vivādaṃ kareyyuṃ medhagaṃ kareyyuṃ, te natthi na santi na saṃvijjanti nupalabbhanti, pahīnā…pe… ñāṇagginā daḍḍhāti – te tvaṃ vadassū na hi tedha atthi vādamhi jāte paṭisenikattā.
你应对那些持见者说:以论对论,以折服对折服,以反驳对反驳,以殊胜对殊胜,以特胜对特胜,以缠绕对缠绕,以解开对解开,以破斥对破斥,以圆满对圆满。他们是你的敌对者、对手、敌人、对抗者——你应对他们说:「在此确实没有他们。」当论生起、产生、出现、完全出现、显现时,敌对性、违逆性、反对性、对立性确实会显现,他们会起诤、起争执、起斗诤、起论诤、起口角,他们不存在、不在、不被发现、不可得,已被舍断……乃至……被智火烧尽——你应对他们说:「在此确实没有他们,在论生起时的敌对性。」
Tenāha bhagavā –
因此世尊说——
‘‘Ye diṭṭhimuggayha vivādayanti, idameva saccanti ca vādayanti;
「那些执着见而争论者,『唯此是真实』,如此论说;
Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattā’’ti.
你应对他们说:『在此确实没有他们,在论生起时的敌对性。』」
ti. Senā vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, lobho mārasenā, doso mārasenā, moho mārasenā, 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 mārasenā.
「军」是指魔军。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……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……一切不善行是魔军。
Vuttañhetaṃ bhagavatā –
世尊说过此——
‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati…pe…;
「诸欲是你的第一军,第二名为不乐……(中略)……;
Na naṃ asuro jināti, jetvāva labhate sukha’’nti.
阿修罗不能胜他,胜后获得安乐。」
Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā, tena vuccati visenikatvāti. ti arahanto khīṇāsavā. ti caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – visenikatvā pana ye caranti.
当以四圣道战胜、击败、破坏、摧毁、击退一切魔军和一切敌对的烦恼时,因此说「已除军」。「诸阿拉汉、漏尽者」。「行」即住、威仪、转起、护持、维持、生活——「已除军而行者」。
ti. Yesaṃ dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, te diṭṭhīhi diṭṭhiṃ avirujjhamānā appaṭivirujjhamānā appahīyamānā appaṭihaññamānā appaṭihatamānāti – diṭṭhīhi diṭṭhiṃ avirujjhamānā.
「不」。那些已舍断、已根除、已寂止、已平息、须跋再生起、已被智火烧毁六十二见者,他们不被诸见所伤害、不被违害、不被损害、不被击败、不被击退——「不被诸见所伤害」。
ti. Tesu arahantesu khīṇāsavesu kiṃ labhetha paṭisūraṃ paṭipurisaṃ paṭisattuṃ paṭimallanti – tesu tvaṃ kiṃ labhetha pasūra.
「在」。在那些阿拉汉、漏尽者中,你能找到什么对手、敌人、仇敌、对抗者——「在他们中你能找到什么,巴修喇」。
nti. Yesaṃ arahantānaṃ khīṇāsavānaṃ ‘‘idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi na saṃvijjanti nupalabbhanti, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – yesīdha natthi paramuggahītaṃ.
「那些」。那些阿拉汉、漏尽者没有执取「这是最高的、最上的、最胜的、殊胜的、最上首的、最上的、最优的」,没有固执、没有深入执着、没有执取、没有倾向,不存在、不在、不存在、不可得,已舍断、已根除、已寂止、已平息、须跋再生起、已被智火烧毁——「那些在此没有最上执取者」。
Tenāha bhagavā –
因此世尊说——
‘‘Visenikatvā pana ye caranti, diṭṭhīhi diṭṭhiṃ avirujjhamānā;
「然而,那些分离而行者,以诸见不违反见者;
Tesu tvaṃ kiṃ labhetha pasūra, yesīdha natthi paramuggahīta’’nti.
巴苏拉,在他们当中你能得到什么?对于他们,在此没有最上执取。」
ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. ti takkento vitakkento saṅkappento ‘‘jayo nu kho me bhavissati, parājayo nu kho me bhavissati, kathaṃ niggahaṃ karissāmi, kathaṃ paṭikammaṃ karissāmi, kathaṃ visesaṃ karissāmi, kathaṃ paṭivisesaṃ karissāmi, kathaṃ āveṭhiyaṃ karissāmi, kathaṃ nibbeṭhiyaṃ karissāmi , kathaṃ chedaṃ karissāmi, kathaṃ maṇḍalaṃ karissāmi’’ evaṃ takkento vitakkento saṅkappento āgatosi upagatosi sampattosi mayā saddhiṃ samāgatosīti – atha tvaṃ pavitakkamāgamā.
「ti」是词的连接、词的结合、词的完成、字母的组合、文字的连续、词的次第,即「atha(然后)」。「ti」是思量、寻思、思惟:「我将会胜利呢?我将会失败呢?我将如何制伏?我将如何反驳?我将如何超越?我将如何反超越?我将如何缠绕?我将如何解脱?我将如何切断?我将如何围绕?」如此思量、寻思、思惟,你来了、到了、达到了、与我会合了,即「atha tvaṃ pavitakkamāgamā(然后你经思量而来)」。
ti. ti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ, mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Cittena diṭṭhiṃ cintento vicintento ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti – manasā diṭṭhigatāni cintayanto.
「cittena(以心)」是心、意、意所、心脏、净白、意、意处、意根、识、识蕴、相应的意识界。以心思惟见,寻思「世间常住」或「世间非常住」……乃至……「如来死后非有非非有」,即「manasā diṭṭhigatāni cintayanto(以意思惟诸见处)」。
ti. vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Kiṃkāraṇā dhonā vuccati paññā? Tāya paññāya kāyaduccaritaṃ dhutañca dhotañca sandhotañca niddhotañca, vacīduccaritaṃ…pe… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Atha vā sammādiṭṭhiyā micchādiṭṭhi… sammāsaṅkappena micchāsaṅkappo…pe… sammāvimuttiyā micchāvimutti dhutā ca dhotā ca sandhotā ca niddhotā ca. Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Bhagavā imehi dhoneyyehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato, tasmā bhagavā dhono. So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti – dhonoti.
「dhonā(清净者)」是指慧。即慧、了知……乃至……无痴、择法、正见。为何慧被称为「dhonā」?以那慧,身恶行被洗净、被洗、被完全洗、被彻底洗;语恶行……乃至……一切不善行被洗净、被洗、被完全洗、被彻底洗。或者,以正见,邪见……以正思惟,邪思惟……乃至……以正解脱,邪解脱被洗净、被洗、被完全洗、被彻底洗。或者,以圣八支道,一切烦恼……一切恶行……一切热恼……一切燃烧……一切苦恼……一切不善行被洗净、被洗、被完全洗、被彻底洗。世尊具备这些应被洗净的法、完全具备、到达、完全到达、具足、完全具足、成就,因此世尊是「dhonā(清净者)」。他是已洗净贪、已洗净恶、已洗净烦恼、已洗净热恼者,即「dhonoti(清净者)」。
ti. Pasūro paribbājako na paṭibalo dhonena buddhena bhagavatā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhitvā sākacchetuṃ sallapituṃ sākacchaṃ samāpajjituṃ. Taṃ kissa hetu? Pasūro paribbājako hīno nihīno omako lāmako chatukko paritto. So hi bhagavā aggo ca seṭṭho ca visiṭṭho ca pāmokkho ca uttamo ca pavaro ca. Yathā saso na paṭibalo mattena mātaṅgena saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā kotthuko na paṭibalo sīhena migaraññā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā vacchako taruṇako dhenupako na paṭibalo usabhena calakakunā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā dhaṅko na paṭibalo garuḷena venateyyena saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā caṇḍālo na paṭibalo raññā cakkavattinā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā paṃsupisācako na paṭibalo indena devaraññā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; evameva pasūro paribbājako na paṭibalo dhonena buddhena bhagavatā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhitvā sākacchetuṃ sallapituṃ sākacchaṃ samāpajjituṃ. Taṃ kissa hetu? Pasūro paribbājako hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapañño. So hi bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño, paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido, catuvesārajjappatto dasabaladhārī, purisāsabho purisasīho purisanāgo purisājañño purisadhorayho, anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā, netā vinetā anunetā, paññāpetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca panassa etarahi sāvakā viharanti pacchā samannāgatā.
游方者巴苏拉不能与清净的佛陀世尊一起进入双轭、会合,执持双轭而论议、交谈、进入论议。那是什么原因?游方者巴苏拉是低劣的、卑下的、微小的、低下的、粗劣的、微少的。而世尊是最上的、最胜的、殊胜的、最尊的、至上的、最优的。如兔子不能与雄象一起进入双轭、会合而执持双轭;如豺不能与森林之王狮子一起进入双轭、会合而执持双轭;如幼小的、吃奶的小牛不能与强壮的公牛一起进入双轭、会合而执持双轭;如乌鸦不能与金翅鸟一起进入双轭、会合而执持双轭;如旃陀罗不能与转轮王一起进入双轭、会合而执持双轭;如尘鬼不能与天王萨咖一起进入双轭、会合而执持双轭;同样地,游方者巴苏拉不能与清净的佛陀世尊一起进入双轭、会合,执持双轭而论议、交谈、进入论议。那是什么原因?游方者巴苏拉是劣慧的、卑慧的、小慧的、下慧的、粗慧的、少慧的。而世尊是大慧的、广慧的、速慧的、捷慧的、利慧的、通达慧的,善巧于慧的分别论、已分别论智、已证得无碍解,已得四无畏、持十力者,是人中牛、人中狮子、人中龙、人中良马、人中重担荷负者,是无边智、无边威力、无边名声、富有的、大富的、有财的,是导师、调御者、随导者,是教导者、令入者、令见者、令喜悦者。而世尊是未生起之道的令生起者、未生之道的令生者、未说之道的说者,是知道者、道知者、道巧者,而现在弟子们是随道而住、后来具足者。
So hi bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato; natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi dhammaṃ 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.
而世尊知而知、见而见,是眼、是智、是法、是梵,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。关于过去、未来、现在,一切法以一切行相来到佛陀世尊的智面前。凡有任何应被了知的法、应被知的法,自利或他利或两利,现法利或来世利,浅显的义或深奥的义,隐秘的义或覆藏的义,应被引导的义或已被引导的义,无过的义或无烦恼的义或清净的义或胜义,一切都在佛智中转起。
Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ ñāṇānuparivatti , sabbaṃ manokammaṃ ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ, yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati , ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino; yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati.
佛陀世尊的一切身业随智而转,一切语业随智而转,一切意业随智而转。佛陀世尊的智在过去无障碍,在未来无障碍,在现在无障碍。凡所应知的范围,智就有那么多;凡智有多少,所应知就有那么多。智以所应知为边际,所应知以智为边际。超越所应知,智不转起;超越智,没有所应知的境界。这些法是互为边际而住立的。如两个贝壳正确地接触,下面的贝壳不超越上面的,上面的贝壳不超越下面的,互为边际而住立;同样地,佛陀世尊的所应知与智互为边际而住立。凡所应知的范围,智就有那么多;凡智有多少,所应知就有那么多。智以所应知为边际,所应知以智为边际。超越所应知,智不转起;超越智,没有所应知的境界。这些法是互为边际而住立的。佛陀世尊的智在一切法中转起。
Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati, sabbesañca 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.
一切法与佛世尊的作意相系、与意欲相系、与如理作意相系、与心生起相系。佛世尊的智对一切有情运行,世尊知一切有情的意向、知随眠、知行、知胜解。他了知少尘者、多尘者、利根者、钝根者、善相者、恶相者、易教化者、难教化者、有能力者、无能力者的有情。包括天的世间、包括魔、包括梵天、包括沙门婆罗门众、包括天人的世间,在佛智之内转起。
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 tiṭṭhatiyeva.
犹如一切鱼类、龟类,乃至帝弥帝明伽罗,在大海之内转起;同样地,包括天的世间、包括魔、包括梵天、包括沙门婆罗门众、包括天人的世间,在佛智之内转起。犹如一切鸟类,乃至伽楼罗、韦那德亚,在虚空的领域转起;同样地,即使那些与沙利子相等的慧者,也在佛智的领域转起。佛智遍满、超越天人的慧而住立。
Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Vobhindantā maññe caranti paññāgatena diṭṭhigatāni . Te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgate 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 – dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātave.
即使那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者,精巧、善于他论、如毛端分裂者,他们以慧所得而行于诸见。他们一再准备问题后,前往如来处询问隐秘的、覆藏的问题。那些问题被世尊所说、所解答,已显示原因、已舍弃。他们信服世尊。然而世尊在那里超越,即在慧方面——「你与清净者相遇,你实在不能与之匹敌。」
Tenāha bhagavā –
因此世尊说——
‘‘Atha tvaṃ pavitakkamāgamā, manasā diṭṭhigatāni cintayanto;
「然而你来到寻思,以意思惟诸见;
Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātave’’ti.
你与清净者相遇,你实在不能与之匹敌。」
Pasūrasuttaniddeso aṭṭhamo. · 巴苏拉经分别第八